A26938	----	How far holinesse is the design of Christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to Mr. Fowlers treatise on this subject / by Richard Baxter. Baxter, Richard, 1615-1691. 1671 Approx. 46 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26938 Wing B1282 ESTC R6861 11894631 ocm 11894631 50545 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26938) Transcribed from: (Early English Books Online ; image set 50545) Images scanned from microfilm: (Early English books, 1641-1700 ; 53:5) How far holinesse is the design of Christianity where the nature of holiness and morality is opened, and the doctrine of justification, imputation of sin and righteousness, &c. partly cleared, and vindicated from abuse : in certain propositions, returned to an unknown person, referring to Mr. Fowlers treatise on this subject / by Richard Baxter. Baxter, Richard, 1615-1691. 24 p. Printed for Nevill Simons ..., London : 1671. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Justification. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-12 Elspeth Healey Sampled and proofread 2005-12 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion HOW FAR HOLINESSE IS THE DESIGN OF CHRISTIANITY . Where the Nature of Holiness and Morality is opened , and the Doctrine of Justification , Imputation of Sin and Righteousness , &c. partly cleared , and Vindicated from Abuse . In certain Propositions , returned to an unknown Person , referring to Mr. Fowlers TREATISE on this SUBJECT . By RICHARD BAXTER . LONDON , Printed for NEVILL SIMONS , at the three Crowns at Holborn Conduit . 1671. Qu. Whether Holinesse be the only Design of Christianity ? SIR , THe Sum of your Letter is , [ That Mr. Fowler and many others of late , by crying up Holiness as the Only Design of Christianity , do 1. give us a description of such a Holiness as is but the meer morality of a Heathen , [ A sound complexion of soul , &c. ] 2. And that they greatly obscure or drown the whole Doctrine of our Justification , and Adoption , and of Christs Satisfaction and imputed Righteousness ; and make the Glory of this to be none of the Design of Christianity . 3. That , by this they tempt men , that can but imagine that Seneca , Antonine , Epictetus , Plutarck or Cicero do give as wise and wholsome Precepts of Virtue and good living as Christ , to think as highly of them as of Christ . 4. That hence they secretly reproach both the Imposers of Conformity , and the Non-conformists , and magnifie the stretching conscience of the Passive Latitudinarian Conformist as the only wise man that careth for none of these little things : And that they secretly undermine all Instituted Ordinances . 5. That because my Aphorisms and other Writings have had some hand in breeding such opinions , I am doubly guilty in being silent now they spread and prosper . ] This being the sum of your Complaint , I shall answer to all this in that manner as the nature of the thing requireth . In General , I must tell you , that I am responsible for no mans Writings but my own ; Neither shall you hereby tempt me to become an Aristarchus , and arrogant Censurer of other mens . This is all that I need to say of the Book you mention , that it is of very much worth and use , to call men more seriously to consider of the Design of mans Redemption , and of the nature of true Religion and Felicity : And though I will not defend every word in my own writings , much less in other mens , when I am not concerned , yet I may say that I had rather perswade the Licencious of this age to the careful reading of that Book , than turn it into matter of strife . But it is only my own judgment about the things in question which you can reasonably expect ; which I think the brevity requisite in a Letter directeth me to give you in certain self-evidencing coherent Propositions . Prop. 1. GOD is the Beginning , the Ruler and the End of all : Of him , and through him , and to him are all things . 2. The word [ Design ] doth signifie , sometime the act of Intention ; sometime the End intended . In the Question it must needs signifie the later , : Therefore instead of it I shall henceforth use that common word . 3. By the End of Christianity I doubt not is meant , 1. The End of God and our Redeemer in the framing and imposing Christianity on mankind . 2. The end which man is bound to intend in receiving and using Christianity . ( These two are called Finis operantis . ) 3. And the end to which the frame of the Christian Religion is adapted ( which is called Finis operis . ) 4. Holiness in Creatures , is their separation from common uses unto God : Omne sanctum Deo sanctum est . 5. Holiness in Rational free-agents , is such a separation to God , as is agreeable to their Natures . 6. Holiness is to be described with distinct respects . 1. To the subject , 2. To the object . And 1. s to the whole subject , 2. as to the distinct faculties . 7. Holiness in the whole subject is 1. Active , 2. Dispositive or Habitual . 3. Relative : or is In our Acts , Habits & Relations . 8. Active Holiness is our Active Dedication , devotion or adherence unto God , begun in our Conversion to him , and Christian Covenant with him , and exercised after in the practice of our lives . 9. Habitual Holiness , is that fixed Inclination or Disposition of the soul , by which it is fitted to perform the aforesaid Active adherence and devotion with strength , facility , and constancy . 10. Relative Holiness is the Relation of Man ( or Angel ) thus actively and dispositively devoted to God : which is particularly to be considered with the Object . 11. Besides the commoner Holiness of all Saints , there is also an Office-Holiness of Magistrates ( though some deny it ) and of Christs Ministers : which containeth their Active Dedication to their proper work , their Dispositive Aptitude for it , and their Relation to God in it . And accordingly the anointing to such office , and the giving of the Holy Ghost for its performance , signifie somewhat else than the common sanctification of all Saints . As the work to which they are anointed is more . 12. Holiness in respect of the distinct faculties is , 1. In the vital and executive Power ( for such a distinct faculty there is ) and then it is called Spiritual Quickning , Life , and Strength . 2. In the Understanding , where it is called Spiritual Illumination or Light , ( Knowledge and faith . ) 3. In the will , where it is called , Spiritual Love , and Holiness in an eminent narrower sense . 13. Holiness is not to be described or understood without its proper Object , which doth essentially Constitute it . It s no true description which omitteth it . 14. The Object of Holiness , Primary , Immediate and proper is GOD himself . The secondary and remoter Object , is the Impressions , Image or Glory of God in his works . 15. GOD is the object and terminus of our Holiness , as in his Divine Per●ections , so in his three grand Relations , as he is our Efficient , Dirigen● and Finial Cause ; And in his three great Relations to his Intellectual Creatures , as he is our Owner our Ruler , and our Lover or Benefactor , All comprized in the word [ Father : ] And this on the Fundamental Relation and work , of his being our Creator , Redeemer and Sanctifier . 16. Our Holiness therefore is our answerable threefold Relation to God , that we be , sui , subditi , amatores , his Own , his Subjects and his Lovers ; All comprehended in the word [ Children ] that we be peculiarly the children of God. 17. From all this the true description of Holiness is obvious and sure , viz. that it is the Active Habitual and consequently relative , Separation , Dedication , & Devotion , of Intellectual free-agents , by Life , Light and Love , to God our Father as his Children ; or to God our Absolute Owner , Ruler and Benefactor , our Creator , Redeemer and Sanctifier , as his own peculiars , his Subjects and his Lovers . 18. Though every one that is Holy hath not this distinct and orderly conception of the nature of Holiness , yet every one that is Holy , hath really all this in himself . And its pity that so useful a part of knowledge as is that of the pourtraicture of the new Creature , or the Image of God on man , should not be found in all that have the thing . Though it is to be no more wondred at , than that Men who have Intellects , and Wills , and Vital Power , are so much perplexed with difficulties and disputes about the nature of them , as the greatest Philosophers are . 19. The secondary Objects of our Holiness ( Active and dispositive , ) being Gods Image and Appearance in all his works , it is this that is often called [ His Glory , ] that is , as his Glory is made mans object and his end ; even the glorious communication , and reflections , and appearance of God in his perfections , on our selves and on all his works ( and not only the praise that we give him for them , by our thoughts or words .. ) 20. As more or less of God is found in any thing or person , so we are more or less to Love and Honour them , because we do it for God appearing in them . 21. There are not only different degrees therefore , but also different sorts of Love and Honour due to different Things and Persons , as God hath communicated different gifts to them . ( As Virtue , Office , Magistracy , Ministry , Parentage , &c. ) 22. When any of these is Loved and Honoured truly for Gods Image or Glory appearing in them , it is ultimately GOD himself that is Loved and Honoured in and through them : And so even this Love of God appearing in his Creatures ( animate or inanimate , intellectual , or his Word and Ordinances ) is a Holy Love ; when as the Love of all the same things , on another account , and not as God is glorious and beloved in them , is but a common and unholy Love. 23. Accordingly it is a real secondary part of our Holiness , to Love our neighbour as our selves , for that of God which equally appeareth in him ; and to do justly unto all , and to Love our selves on the same account , and to keep our selves in temperance , chastity , sobriety , &c. And so the duties of the second Table , are a secondary Holiness , as they are chained to the first , by the relation that the Creature hath to God , and as God is the Beginning and End in all ; that is , 1. As all things are of Him ; And as he is the Maker and Owner of us and them . 2. As all things are Through Him , and as he is the Ruler of Man , and commandeth him this duty . 3. As all things are To Him ; and as he is the End of us and all things ; and thus all things are said to be sanctified to Believers . 24. So also when Parents , Magistrates and Pastors , are Loved , Honoured and Obeyed in their pure subordination to God , ( viz. 1. As they have their Power and Office from God. 2. And as this is commanded us by God. 3. And as they Honour God , and as our duty honoureth or glorifieth Him , and as he is pleased in it ) this also is a secondary Part of our Holiness : But when they are honoured and obeyed , meerly for fear , or for our own ends , or on any humane account , not subordinate and referred as a means to the glory and pleasing of God , it is a common and unholy Honour and Obedience . 25. As all mankind are falln by him , from God to themselves and other Creatures , so Holiness is their contrary adherence to God upon their return . And so when we say all the world is distinguished into two sorts , the Unholy and the Holy , or the Ungodly and the Godly , we mean that one part adhere to carnal self and creatures as serviceable to carnal self , and the other part are converted from self to God , and use the Creatures as a means to God , as he is their End. 26. The word Morality is made ambiguous by the loose and various use of men , not used to any accurateness of speech : But the first , famous and most notable acception of the word , is to signifie all Virtue and Vice , or conformity and disconformity to the ruling Will or Law of God ; as Ethicks or Morals as distinct from Physicks , and other Sciences . And in this usual sense , All things commanded by God are directly , and all things forbidden , reductively , the parts of Morality : That is all Moral Good and Evil : and so faith in Christ is a great part of our true Morality . And they that will needs take the word in any narrower private sense , prepare for quarrels ; and are obliged to explain themselves , before they censure others or dispute about an ambiguous word . 27. The sum of Holiness and Morality ( which is all one ) is , the Love of God as God ( including absolute Resignation and Subjection , ) and the Love of man and all things for God appearing in them , and served by them . 28. If either Heathens or wicked nominal Christians do take Holiness or Morality to be only the Love of our selves , and our neighbours , and a disposition of mind , and course of life , in which we live orderly , justly and charitably to all , and soberly to our own minds and bodies , and all this only for the maintaining of the temporal prosperity of our selves and others , or for the meriting of a prosperity in the life to come ; not at all referring all this to GOD , as the Beginning , the Guide and the ultimate End of all ; It is but Analogically called either Holiness or Morality , and not in a proper or univocal sense ; because the End is left out which must give being to all true Holiness and Morality . ( Of which see my Agreement with Dr. Barlow in my small Tractate of saving Faith. ) 29. The meaning of those Divines of my acquaintance , that speak against preaching meer morality , is indeed against these that preach no morality , but the Ethicks or analogical Morality of Atheists , who leave out the End ; or else a Piece of Morality , which we call the Natural part , leaving out Christianity as if that were no part of Holiness or Morality : or treat lightly and loosly of it , as if it were a ceremony or thing indifferent , as needless if not troublesome to the world , as their things called Indifferent are . And what Christian can excuse that sort of preaching . 30. As elsewhere I have often said , we must carefully distinguish between the Primitive or Primary and Natural part of Holiness ; which is GODLINESSE or our LOVE to God as such ; and the mediate remedying , subservient Part , which is Faith in Christ , or Christianity as such . The first is as our Health , the second as our Medicine . 31. This distinction is it which is intended by the Apostles , when they so often tell us , that we are sanctified or receive the spirit of holiness , by believing in Christ ; Faith kindling Love , and Love kindled by Faith , being the two parts , and whole of our Religion . 32. Gods only End in this and all his works , ( so far as he may be said to intend an end ) is ultimately Himself ( for he can have no other ultimate end . ) 33. When we say GOD is his own End , we mean not that his Essence or Existence , is his End ( for of that there cannot be a means : ) But formally it is the fulfilling and complacency of his Will. For his Will is the Beginning and End of all things caused by him . 34. Materially Gods highest end ( or the summary of all means ) in order to this complacency of his will , which is the formal ultimate End , is his Glory ; that is , The foresaid glorious impress or appearance of himself communicated to his Creatures , and found in his works . And this is not only the Image or Glory of his Holiness , ( though that be the most eminent part ) but also of his Omnipotence and Omniscience : ( unless any will take the the word [ Holiness ] in God so largely as to comprehend all his perfections . ) 35. And here his Glory resplendent in the universe ( as comprehending Christ and the whole Creation ) being the Total , comprehending all the parts , must needs have the preheminence before each part . 36. And among the Parts the Glory of God shining forth in the whole heavenly Society ( Christ , Angels and Men ) must needs have the preheminence . 37. And if you come down to Individuals , his Glory shining in the Person of Christ is greater ( and so nearest to the ultimate end ) than his Glory in Angels or Men : because Christ in his created nature is the Best and Highest of Gods works ; And therefore as God is more glorified in the Sun , than in a Star , so is he more glorified in Christ , than in any Man or Angel. 38. Gods Wisdom , Love and Power , were wonderfully glorious in the person of Christ , and in all his works performed for our Redemption , when he was on Earth ; much more in his Person and Intercession in the Heavens . 39. And as to the Effects of Redemption upon Man , the Glory of Gods Wisdom , Love , and Holiness , Justice and Mercy , do shine forth wonderfully in our Union with Christ , and Membership of his Political Body , in our free Pardon and Justification , Reconciliation and Adoption , through the Sacrifice , Merit , and Intercession of Christ , and not in our Sanctification only . 40. The same I may say of all Gods mercies , which as immediate demonstrations of his Goodness do glorifie him ; and also of his judgments now , and of the great and glorious final judgment , in which Gods Wisdom and Goodness , Truth , Justice and Mercy will be immediately glorified , and not only as the judgment maketh man Holy , nor only as it declareth us to be so . 41. The Holiness of God is wonderfully glorified in that he will have no immediate Communion with any soul that is defiled with the smallest sin ; But after they have once sinned , and till they are perfected , be they never so sincerely Holy , their whole Communion with him ( as to receiving from him , and Returning to him ) must be only by a Mediator that hath no sin . All mercy must be given by him , ( ev●n the spirit it self ) and all our sacrifices and duty offered to God by him . Only the sinless can have immediate Communion with God , at least as to moral Communication ( For of Physical I will not here dispute . ) 42. The Wisdome , and Goodness of God are wonderfully glorified , in providing this incomprehensible way of our Redemption , that by it Justice and Holiness may be as fully glorified , the Truth of God vindicated , the Honour and Authority of the Law and Lawgiver preserved , and sin disgraced and confounded , by the Sacrifice , Merit and Intercession of Christ , as if all sinners themselves had been condemned . ( All which and much more Mr. Truman in his Great Propitiation hath fullier opened , than I can now stay to do , and therefore to him I must refer you . ) 43. In this Aptitude of it to attain these ends of God our Ruler and Benefactor , better than mans damnation could have done , consisteth the satisfactoriness and meritoriousness of the Death or Sacrifice of Christ , and not in the Identity in kind , or in the equal proportion of the Degree of Christs sufferings , as compared with that which man deserved . 44. By all this it is evident , that our Personal Holiness is not the only end ( or design ) of God in mans Redemption , nor in instituting the Christian Religion . But if God must be said to have no End , which is also a means , ( but only the ultimate End , the complacency of his blessed will , which is no means , but all are means to it ) then our Holiness is none of Gods end , but one means to it . But if the means themselves , as the end of lower means , may be called Gods End , after the manner of imperfect man , than our Holiness is one of his inferior ends , among many others ; It being one Part of that universal frame , in which conjoyned his Glory most appeareth , in which his blessed will taketh complacency . 45. And all this being so evident to all that receive the Christian faith , when this Learned worthy Man , and such others , do say that Holiness is the only Design of the Promises , &c. you mud not interpret them too severely , nor suppose them to speak properly or accurately ; but [ only ] is an hyperbolical expression , ( as many use the word Infinite as an attribute of created things , instead of Great , ) Doubtless he intended it not as exclusive of all other ends ( either of God or Man , ) And the mode of the age having turned accurate School-language , into figurative and such as Rhetoricians use , may teach you to expect some such , even in the severest sort of Writers . 46. But though it be not true that our Holiness is the only End or design of the Promises , or of Christianity , it is true that it is the end of all our Christianity , that is one of its very great and noble ends . 47. The same Graces or Gifts of God to man do usually circularly promote each other , and so each is as to other , both an end and means in several instances and respects . See what I have said in my Treatise of the Life of Faith , to the question , Whether the Precept be for the Promise , or the Promise for the Precept ? Whether the Reward be the end of Obedience , or Obedience the end of the Reward ? pag. 237. 48. When we say that Holiness is the end of Christianity or faith in Christ , we take Holiness narrowly for that Primary and most immediate part of Holiness , which is our Resignation , Subjection and Love to God as God ; And not so largely as to include our faith in Christ it self . And we take not Christianity for the whole Christian Religion , but for the remedying part , or faith in Christ as such . Otherwise we could but say that the remedying part of our Religion or Holiness , is the means to the Primary part which is its end . When we understand each other , let us not needlesly quarrel about words . 49. If any say too much in making our Holiness Gods only End , it ill beseemeth those to be their censurers , who haue tempted them to it , by erring more on the contrary extream . And it is not to be denyed or hid , that more than downright Antinomians , have so ill expounded the points of Christs suretiship , and of the Imputation of our sin to him , and of the Imputation of his Righteousness to us , as hath proved the great occasion of some mens running into the contrary errour ; yea , and as would exclude all pardon of sin , and all true Religion , had their notions been practically and prevalently held . But their opinions are confuted by so many ( Olevian , Ursine , Piscator , Paraeus , Wendeline , Camero , and many other Forreigners ; and by Wotton , Gataker , and others at home ; and plainliest in Mr. Trumans foresaid Treatise , Mr. Bradshaw of Justif . and Mr. Hotchkis of Pardon , and Le Blank in his Theses ) that I will not here stay to deal with those Points . And it is not an easie or a common thing , for men that write against any dangerous errour and extream , to keep up large impartial thoughts , and see the danger on the contrary side ; For mans mind is limitted and narrow , and cannot think with equal seriousness and clearness of many things at once . And the wisest man alive , when he is earnestly pleading against any errour , is in great danger of forgetting what is on the other side the way , and of thinking so eagerly what to say against the opinion he opposeth , as to forget both what may be said for it , and what worse his own arguings may infer . 50. Nothing is more sure in Christianity , than that Christ came into the world to seek and to save that which was lost ; and to bring home straying prodigals to God , and to destroy the works of the Flesh and Devil ; and to bring man back to the love and obedience of his Maker , and to cure him of his worldly love . And so that Holiness or the love of God , is the end of our Redemption , and our Faith. 51. It is most certainly that he is the best man that hath the least need of pardon of sin , that is , that is most Holy and least sinful ; And that all men must rather desire to be kept from sin , ( and pardoned when they do sin ) then to sin and then be pardoned : nor may we desire Pardon alone , if we could have it . So that we are pardoned what is past , that Love may make us sin so no more ; and Justification is an antecedent means to our fuller Holiness and obedience to God ( which I have largely opened in my Confession of faith . ) 52. It is certain that Justification and Sanctification go on hand in hand together ( of which see Mr. George Hopkins , Salvation from sin ; ) And that it is a notorious errour of such as say that Justification is perfect as soon as it begins ( though it be true that all sin is then forgiven . ) 53. And it is certain that Sanctification as it is the work of God , is an executive part , or one part of the executive pardon of our sins ; Because it is the taking off of a very great penalty , which is the privation of the spirit of grace . 54. Nothing is more injurious to Christ than to feign that he is a patron of sin , or came to excuse men by free justification from obedience to their Creators law of nature , or to make sin less odious to mankind : seeing he dyed to redeem us from all iniquity , and to purifie to himself a peculiar people zealous of good works . 55. And it is an intollerable blasphemy against God , to imagine that Christ came to make the Divine nature more friendly or reconcileable to sin , or to love complacencially an ungodly person as if he were godly , as being such by the imputation of Christs righteousness to him , and to repute any man to be what he is not ; to take a wicked man for a Saint , because that Christ was holy for him : what ever malicious Papists say , the Protestants abhor such doctrine . 56. And as far are we from believing that Christ was a sinner , or that God ever supposed him to be a sinner , or hated or punished him as a sinner : or that ever our sin did really become his sin , or that God reputed it so to have been . For no false judgment can belong to God. 57. But we believe that Christ dyed for our sins , as a sacrifice , ransome , propitiation , attonement . And that his own voluntary sponsion and his Fathers will were his obligation ; and that our sins were the occasion , and the evil to be done away ; And that ( for the holy ends forementioned ) he suffered for our sakes and in our stead , such a kind and measure of suffering , as was fit to attain the ends of our Creator , better than our damnation could have done . And thus far our sins may be said to be imputed to him , in that he dyed for them ; Though properly he undertook the punishment only ; but never the sin it self : His nature and holy will abhorring such an undertaking . The Reatus facti , or Reatus culpae were never upon Christ ; nor the primary proper Reatus ad poenam ; but only an improper assumed Reatus ad poenam , or obligation to punishment for our sins . Nor can an Accident remove from one subject to another , but its removing is its perishing . 58. And though we believe not that God doth judge us to have done all the righteousness that Christ did , nor to have possessed the same individual Righteousness as Christ had ( for God never erreth ) nor accounteth us as Righteous as Christ himself ; nor yet useth us in all respects as he would have done , if we had been as righteous as Christ himself ; nor do we think it a thing possible that the same individual righteousness that was in Christ ( being an accident ) can be in it self and really given to us , and made ours ; Yet do we believe that his Habitual perfection , with his Active Righteousness and his Sacrifice or Sufferings , all set together , and advanced in value , by their conjunction with his Divine Righteousness , were the true meritorious procuring cause of our pardon , Justification , Adoption , Sanctification and Salvation . Not one part imputed to this effect , and another to that ; but all thus making up one meritorious cause of all these effects ; even of the Covenant and all its benefits . And thus Christs Righteousness is imputed and given to us ; not immediately in it self , but in the effects and fruits : As a Ransome is said to be given to a Captive , because it is given for him ; though strictly the Ransome is given to another , and only the fruits of it to him . 59. Those ignorant , self conceited contentious teachers , that seek the reputation of Orthodox zeal in the things which they never understood , and instead of clear apprehending sound Scripture-doctrine , and plain expounding it to the Church , do take on trust and for company , false or insignificant confounding notions , and proudly make them the instruments of their furious censures and revilings , and of dividing the Church by raising slanders against those that presume to be wiser than they ; and so by backbiting tell their hearers , how erroneous and dangerous this and that mans doctrine is , because they never had the wisdom , study and patience to understand it ; such I say are the men that in all ages have been the firebrands in the Church , and zealously promoted Christs Kingdom by dividing it , and will hardly ever have peace here themselves , nor endure their brethrens or the Churches peace . 60. It is not possible for God to hate a holy soul , that loveth him as God , and beareth his holy Image . 61. Yet is his Holiness no satisfaction to Gods Justice , for the sins of his unholy state , or for his imperfections . 62. If you ask , what then would God have done with one thus converted , if he had no Saviour , to ransom him from Justice for his sin ? I answer ; it is a supposition that is not to be put ; Because no man is converted and sanctified that hath not a Saviour , and the Pardon of his sins , For none but Christ could first Merit , and then Give , the Spirit of sanctification which we had lost ; and so without Christ and his Spirit we should have been equally unsanctified and unpardoned . 63. It is vain therefore to dream that Cicero or Seneca , Augustine or Chrysostom , Luther or Calvin , are as much Saviours as Christ , so far as their doctrine maketh men holy : For neither Philosophers nor Divines preach any good doctrine , but what Christ as the Mediator and Light of the world , did some way or other communicate to them : so that their doctrine that is good , is not their own but his , ( even theirs that know him not . ) It is not they but He , that merited all grace , and that preserved the sinning world from being used as it deserved , and that ascending up on high gave gifts ( both common and special ) unto men . Their light is as the Moons derived from the Sun ; Which of them but Christ , hath purchased and given a Covenant of Grace to the condemned world ? And which of them but Christ , sends forth with their doctrine , a Quickening , Illuminating and sanctifying Spirit , to overcome the Devil , the World and the Flesh ? 64. While all sober Divines thus plead for Holiness , and censure one anothers doctrines as unholy and countenancing sin , it plainly sheweth that they are very much at unity in the main ; but that they have not the skil to word and methodize their notions rightly , and to make all fall right with the ends and main matter which they are agreed in . And when we hear men accuse each other of unholy , and sinful opinions and practices , though we must hate the ignorance , pride and uncharitableness which is in it , yet it is a comfort to us , to hear and read that they all agree to cry down sin in the general and to disgrace it ; and that they all bear so conjunct a testimony for the excellency and necessity of Holiness ; what hope is there then that if we could set all our tacklings together , and see truths fall right in their several places , we might unite our force against the Kingdom of the Devil , and ungodliness ; and might give over destroying Holiness by crying down the things we understand not as unholy ; and might be healed of that antique phrensie , which maketh so many Divines and other Christians , by ill managing their zeal for holiness , to divide the Churches , and hinder the Gospel , and be the instruments of Satan , to keep and cast down Holiness in the world . 65. Those Churches especially that lament the lapse of Discipline , and the confounding of the Holy and prophane ; and those that are constituted by unwarrantable scrutinies after the Holiness of Members , beyond the test that was appointed by Christ , should not dishonour themselves , nor bring their doctrine or persons in●o suspition , by being the hasty censurers and condemners of such Writings , as drive harder for the promoting of Holiness than themselves . 66. There is so clear a tendency in all Gods instituted Ordinances to further Holiness , that he knoweth not what he talketh of , who slighteth them , on pretence of natural Evidences and Helps to the same end : seeing natural and supernatural evidences and helps , are so far from being opposite , that they are both necessary , and do in admirable suitableness and harmony concur . 67. He knoweth not the hurtful miscarriages of our times , who knoweth not what the mistaken notions about free grace , have done against free grace it self ; and how the Gospel hath been supplanted , by an erroneous crying up the Gospel , and crying down the Law ; and how Justification hath been abused , by mens seeming to extol it , and sanctification injured by such pretexts : And he that with one eye looks on that disease and its effects , and with the other looks on the Book you tell me of , and such like , will quickly see what Sore this Plaster was provided for , and how much excellent matter there is in it , which the foresaid persons and diseases need . 68. And as to your mention of my former writings , and my interest in the business questioned ; I shall say but this , 1. That either you have read my former Writings , or you have not ; If not , I will not write more to satisfie you , who read not what is already written : For why should I think that you will rather read the later than the former ? If you have read them , ( especially my Confession , my Disputations of Justification , and my Life of Faith , ) either they satisfie you or not : If they do , you need no more ; If not , I cannot satisfie you . The question is whether it be truth and clearly opened which is there written ? If it be , I will not avoid it , lest men abuse it ; nor will I hope to write that which none shall misunderstand , or turn to an occasion of some extream . 2. And these few pages tell you my sense ; the same which I have formerly published : If wrong , confute it : If right , my former writings , fullier opening the same things are so far right . 3. And my Life of Faith is so late and large in opening the same points ( where I have named no less than fifty eight errours on the Antinomian side and their fautors in the point of Justification and Imputation ) that me thinks you should not so quickly call for more . 69. And as to Mr. Fowlers Consectaries ; ch . 20.22 , 23. what would you wish more accommodate to an honest concord ( which is our strength and beauty ) and to the healing of deforming and destroying divisions , than the practising of the motion , that our union be placed in things necessary to Holiness ▪ And whereas you think our Church-controversies concerned , I know not your own mind , because I know not you ; But as for my self , you are not I hope so unreasonable as to expect that I plead the cause of the Imposers of Conformity ; And as for the Non-conformists , I think they have no dislike to his rule , ch . 23. how far we may comply with Rulers or Customs , but highly approve it : whether they are in the right or the wrong , I suppose you will not allow me to be judge : But you cannot sure be ignorant that they are so far from taking the things for indifferent which they refuse , that they think it would make them guilty , should they do them , of sins so many and so very great , and for peace and the reverence of Superiors , I will not now so much as name . And they take nothing to be more suitable to their principles about such things than Mr. Fowlers doctrine . 70. To conclude , undoubtedly Holiness is the life and beauty of the soul ; The spirit of Holiness is Christs Agent to do his work in us , and our pledge and earnest and first fruit of Heaven : It is Christs work , and subordinately ours , to cleanse us from all filthiness of flesh and spirit , perfecting Holiness in the fear of God. Christ , the Spirit , the Word , the Ministry , Mercies , afflictions , and all things are to bring home , our hearts to God , and to work together for our good , by making us partakers of his Holiness . Our Holiness is our love of God who is most Holy : And our love of God , and Reception of his love ▪ is our Heaven and everlasting Happiness ; where having no more sin to be forgiven , but being presented without spot or wrinkle unto God , we shall for ever both magnifie the Lamb that hath redeemed us , and washed us from all our sins in his blood , and made us Kings and Priests to God , and also shall with all the holy Society , sing Holy , Holy , Holy to the blessed Jehovah , who is , and was , and is to come ; to whom all the Heavenly Host shall give this special part of praise for ever . And as all real Saints desire nothing more than holy Hearts and Holy Lives , Holy M●gistrates and Holy Pastors , Holy Churches and a Holy State , Holy Doctrine , Holy Worship , and Holy Discipline , and that all the People may indeed be Holy ; that true Reformation may make all the Churches of the world more Holy , and their Holiness may win home the Infidels and Idolaters to a Holy conformity to them , and that the Kingdoms of the world may become all the Kingdoms of God and of his Christ ; so all those Hypocrites that place their Holiness in Superstition , & vain singularities in a Love-killing proud dividing zeal ; in bittern●ss against those that are wiser and better than themselves , in making things to be sins ▪ & duties which God never made so , in new opinions , for which they think highly of themselves , and contemptuously of those that are not of their mind ; in dead imagery and cold formalities , or hurtful pomp , in names , and words , and shews , and sidings ; in reproaching , silencing , and cruel handling , all that dislike their carnal interest and way ; and wil not sell their innocency and salvation to humour them in their pride , & comply with all their interests and conceits , That think their Places , their Parties , their high professions , do make those sins to be small & tolerable in them , which God abhorreth in all others ; All these counterfeits , Images or carkasses of Holiness , are but the powerful cheats of the unholy ; and the portion of Hypocrites & Unbelievers shall be the same , ( though not perhaps in the same degree . ) Aug. 24. ( the fatal day ) 1671. What Happiness is ? Augustin . de Morib . Eccles . cap. 3. Fol. 1. pag. 320. Beatus , quantum e 〈…〉 o , neque ille dici potest qui non habet quod amat , qualecunque●●● ; neque qui habet quod amat si noxium sit ; neque qui non amat , quod habet etiamsi optimum sit ; Nam & qui appetit quod adipisci non potest , cruciatur , & qui adeptus est quod appetendum non est , fallitur ; & qui non appetit quod adipiscendum esset , aegrotat : ( He might have added , Et qui non habet quod amet ; quia neque objectum habet beatificans nec actum ) Quartum restat — ubi beata vita inveniri queat cum id quod est Hominis optimum ( viz. Deus ) & amatur & habetur . I take not him to be Blessed , who hath not that which he loveth , whatsoever it be ; nor him that hath what he loveth , if it be hurtful ; nor him that loveth not that which he hath , though it be the Best ; For he that desireth that which he cannot get is tormented ; And he that getteth that which is not Desirable , is deceived ; And he that desireth not that which should be gotten , is sick . It remaineth therefore fourthly , that a truly Blessed Life consisteth in this , when that which is Best for a Man is both loved and enjoyed ( which he proveth at large to be God alone . ) What Holiness or Virtue is ? Id ▪ ib. cap. 15. Quod si Virtus ad Beatam Vitam nos ducit , nihil omnino esse virtuiem affirmav●rim , nisi summum Amorem Dei — & sic definire quatuor virtutes non dubitem ; ut Temperantia sit Amor integrum se prebens ei quod amatur : Justitia , Amor soli amato serviens , & propterea recte dominans ; Prudentia , Amor est , ea quibus adjuvatur ab eis quibus impeditur sagaciter seligens . That is , [ But if Virtue be the way to a Blessed life , I will affirm that Virtue is nothing else , but the chiefest Love of God — And I make no doubt thus to define the four Virtues , Temperance is Love , delivering our selves intirely to our Beloved ; Fortitude is Love , easil●●nduring all things for the sake of our Beloved ; Justice is Love , serving our Beloved alone , and therefore rightly governing our inferiors ; Prudence is Love , skilfully differencing our helps from our hinderances . ] Holiness not Fanatically proud or aspiring . Id. ib. cap. 12. Fit Deo similis quantum datum est , dum illustrandum illi atque illuminandum se subjicit : Et si maximè ei propinquat subjectione istâ quâ similis fit longe ab eo fiat necesse est audaciâ , quâ vult esse similior . That is , A man is made like to God , in that degree that is granted him , when he subjects himself to him , to be illustrated and illuminated by him : And let him come never so near Him by this subjection , to whom he is made like , it must needs be that the Arrogancy , of desiring to be liker to him ( than is meet ) will be far from him . FINIS . 
A03586	----	A learned discourse of iustification, workes, and how the foundation of faith is overthrowne. By Richard Hooker, sometimes fellow of Corpus Christi College in Oxford Hooker, Richard, 1553 or 4-1600. 1612 Approx. 131 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A03586 STC 13708 ESTC S121045 99856234 99856234 21763 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03586) Transcribed from: (Early English Books Online ; image set 21763) Images scanned from microfilm: (Early English books, 1475-1640 ; 1311:9) A learned discourse of iustification, workes, and how the foundation of faith is overthrowne. By Richard Hooker, sometimes fellow of Corpus Christi College in Oxford Hooker, Richard, 1553 or 4-1600. Jackson, Henry, 1586-1662. Spenser, John, 1559-1614. [4], 69, [3] p. Printed by Joseph Barnes, and are to be sold by John Barnes, dwelling neere Holborne Conduit [, London], At Oxford : 1612. Editor's note "To the Christian reader" signed: Henry Iackson. Edited under the direction of John Spenser (DNB, under Jackson). Cf. Folger catalogue, which gives signatures: [par.]² A-I⁴. Reproduction of the original in the British Library. Page 48 print faded; title page and pages 40-55 from the Henry E. Huntington Library and Art Gallery copy spliced at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A LEARNED DISCOVERSE OF IVSTIFICATION , WORKES , and how the foundation of faith is over throwne . By RICHARD HOOKER , sometimes Fellow of Corpus Christi College in Oxford . AT OXFORD , Printed by Joseph Barnes , and are to be sold by John Barnes , dwelling neere Holborne Conduit . 1612. TO THE CHRISTIAN READER . WHereas many , desirous of resolutiō in some points handled in this learned Discourse , were earnest to haue it copied out : to ease so many labours , it hath beene thought most worthy and very necessarie to bee printed , that not only they might be satisfied , but the whole Church also hereby edified . The rather because it will free the Author from the suspition of some errours , which he hath been thought to haue favoured . Who might well haue answered with Cremutius in Tacitus , a Verbamea arguuntur , adeò factorum innocens sum . Certainely , the event of that time , wherein he lived , shewed that to be true , which the same b Authour spake of a worse , Cui deerat inimicus , per amicos oppressus ; and that there is not c minus periculum ex magna fama , quàm ex mala . But he hath so quit himselfe , that all may see , how , as it was said of Agricola , Simul suis virtutibus , simul vitijs aliorum in ipsam gloriam praeceps agebatur . Touching whom I will say no more , but that which my Authour said of the same man , Integritatem , &c. in tanto viro referre , iniuria virtutum fuerit . But as of all other his writings , so of this I wil adde that , which d Velleius spake in commendation of Piso , Nemo fuit , qui magis , que agenda erant , curaret , sine vlla ostentatione agendi . So not doubting , Good Christian Reader , of thy assent herein , but wishing thy favourable acceptance of this worke , ( which will be an inducement to set forth others of his learned labours ) I take my leaue ; from Corpus Christi College in Oxford . Thine in Christ Iesus HENRY IACKSON . Abak . 1. 4. The wicked doth compasse about the righteous ; therefore perverse iudgement doth proceede . FOR the better manifestation of the Prophets meaning in this place , we are first to cōsider the wicked , of whom he saith ▪ That they compasse about the righteous : secondy , the righteous , that are compassed about by them : and thirdly , that which is inferred ; therefore perverse iudgement proceedeth . Touching the first , there are two kinds of wicked men , of whom , in the fift of the former to the Corinthians , the blessed Apostle speaketh thus : Doe yee not iudge them that are within ? But God iudgeth them that are without . There are wicked therfore whom the church may iudge , & there are wicked whom God only iudgeth : wicked within , and wicked without the walls of the Church . If within the church particular persons be apparently such , as cannot otherwise bee reformed ; the rule of the Apostolicall iudgement , is this ; Seperate them from among you : if whole assemblies , this ; Seperate your selues from among them : for what society hath light with darknesse . But the wicked , whom the Prophet meaneth , were Babilonians , and therefore without . For which cause we haue heard at large heretofore in what sort he vrgeth God to iudge them . 2 Now concerning the righteous , there neither is nor ever was any meere natural man absolutely righteous in him selfe : that is to say , voide of all vnrighteousnes , of all sinne . We dare not except no not the blessed Virgin her selfe ; of whom although we say with S. Augustine , for the honour sake which we owe to our Lord and Saviour Christ , we are not willing in this cause to moue any question of his mother : yet for asmuch as the schooles of Rome haue made it a questiō ; we may answere with a Eusebius Emissenus : who speaketh of her and to her in this effect ; Thou diddest , by speciall prerogatiue , nine moneths togither intertaine within the closet of thy flesh , the hope of all the ends of the earth ; the honor of the world , the common ioy of men : he from whom all things had their beginning , had his beginning from thee , of thy body he tooke the blood which was to be shed for the life of the world , of thee he tooke that which even for thee he payed . Apeccati enim veteris nexu , b per se non est immunis , nec ipsa genetrix redemptoris : the mother of the redeemer , her selfe , is not otherwise loosed from the bond of ancient sinne , then by redemption ; if Christ haue paide a ransome for all , even for her , it followeth that al with out exception were captiues . If one haue died for al , then all were dead in sinne : all sinfull therefore : none absolutely righteous in themselues ; but we are absolutly righteous in Christ. The world then mus●●●ew a righteous man , otherwise it is not able to shew a man that is perfectly righteous . Christ is made to vs wisdome , iustice , sanctification , and redemption : wisdome , because he hath revealed his fathers will ; Iustice , because hee hath offered vp him selfe a sacrifice for sinne ; sanctification , because he hath given vs his spirit ; redemption , because he hath appointed a day to vindicate his children out of the hands of corruption , into liberty , which is glorious . How Christ is made wisedome , and how redemption , it may be declared , whē occasion serveth . But how Christ is made the righteousnesse of men , we are nowe to declare . 3 There is a glorifying righteousnes of men in the world to come ; as there is a iustifying and sanctifying righteousnes here . The righteousnes wherwith we shal be cloathed in the world to come , is both perfect & inherent . That whereby here we are iustified , is perfect , but not inherent . That whereby we are sanctified , is inherent , but not perfect . This openeth a way to the vnderstanding of that grand question , which hangeth yet in controversie , betweene vs & the Church of Rome , about the matter of iustifying righteousnes . 4 First , although they imagine , that the mother of our Lord and Saviour Iesus Christ , were for his honour , and by his speciall protection , preserved cleane from all sinne : yet touching the rest they teach as wee doe ; that infants which never did actually offend , haue their natures defiled , destitute of iustice , averted from God ; that in making man righteous , none do efficiently worke with God , but God. They teach as we do , that vnto iustice no man ever attained , but by the merits of Jesus Christ. They teach as we do , that although Christ as God , be the efficient ; as man , the meritorious cause of our iustice : yet in vs also there is somthing required . God is the cause of our naturall life , in him we life : but he quickneth not the body without the soule in the bodie . Christ hath merited to make vs iust : but as a medicine which is made for health , doth not heale by being made , but by being applied : so by the merits of Christ there can be no iustification , without the application of his merits . Thus far we ioine hands with the Church of Rome . 5 Wherein then doe we disagree ? We disagree about the nature and essence of the medicine , whereby Christ cureth our disease ; about the manner of applying it , about the number , and the power of meanes , which God requireth in vs for the effectuall applying thereof to our soules comfort . When they are required to shew what the righteousnes is , whereby a Christian man is iustified : they * answere that it is a divine spirituall quality , which qualitie receaued into the soul , doth first make it to be one of them who are borne of God , and secondly indue it with power , to bring forth such workes , as they doe that are borne of him ; even as the soule of man being ioined to his body , doth first make him to be of the number of reasonable creatures , and secondly inable him to performe the naturall functions which are proper to his kind : that it maketh the soule amiable and gratious in the sight of God , in regard whereof it is tearmed grace ; that it purgeth , purifyeth , and washeth out all the staines , and pollutions of sinne ; that by it through the merite , we are delivered as from sinne , so from eternall death and condemnation the reward of sinne . This grace they will haue to be applied by infusion : to the end that as the body is warm by the heate which is in the body ; so the soule might be righteous by the inherent grace : which grace they make capable of increase , as the body may be more and more warme , so the soule more and more iustified , according as grace shall be augmented , the augmentation whereof is merited by good workes , as good works are made meritorious by it . Wherefore , the first receipt of grace in their divinity , is the first iustification ; the increase thereof , the secōd iustification . As grace may be increased by the merit of good workes : so it may be diminished by the demerit of sinnes veniall ; it may be lost by mortall sinne . In asmuch therefore as it is needfull in the one case to repaire ; in the other : to recover the losse which is made : the infusion of grace hath her sundry after meales , for the which cause , they make many waies to apply the infusion of grace . It is applied to infants through baptisme , without either faith , or works and in them really it taketh away originall sinne , & the punishment due vnto it : it is applied to Infidels and wicked men in the first iustification , through baptisme without works , yet not without faith ; and it taketh away both sinnes actuall and originall together , withall whatsoever punishment eternall or temporall thereby deserved . Vnto such as haue attained the first iustification , that is to say , the first receipt of grace , it is applyed farther by good workes to the increase of former grace , which is the second iustification . If they worke more and more ; grace doth more and more increase and they are more and more iustified . To such as diminished it by veniall sinnes , it is applyed by holy water , Ave maries , crossings , papall salutations , & such like , which serue for reparations of grace decayed . To such as haue lost it through mortall sinne , it is applyed by the sacrament ( as they terme it ) of Pennance : which sacrament hath force to conferre grace anew , yet in such sort , that being so conferred it hath not altogither so much power as at the first . For it only cleanseth out the staine or guilt of sinne committed ; and changeth the punishment eternall into a temporall satisfactory punishment , here , if time do serue ; if not , hereafter to be indured , except it be lightened by masses , workes of charity , pilgrimages , fasts , and such like ; or else shortened by pardon , for terme , or by plenary pardon quite removed , and taken away . This is the mistery of the mā of sinne . This maze the Church of Rome doth cause her followers to treade when they aske her the way to iustification . I cannot stand now to vnrip this building , and to sift it piece by piece ; only I will passe by it in few words , that that may befall Babilon in the presence of that which God hath builded , as happened vnto Dagon before the arke . 6 Doubtlesse saith the Apostle a I haue counted all things losse , and iudge them to be dounge , that I may winne Christ ; and to be found in him not having my owne righteousnes , but that which is through the faith of Christ , the righteousnes which is of God through faith . Whether they speake of the first , or second iustification , they make it the essence of a divine quality inherent , they make it righteousnesse which is in vs. If it be in vs , then is it ours , as our souls are ours , though we haue them from God , and can hold them no longer then pleaseth him ; for if he withdraw the breath of our nostrils we fall to dust : but the righteousnesse wherein we must be found if we wil be iustified , is not our owne : therefore we cannot be iustified by any inherent quality . Christ hath me rited righteousnesse for as many as are found in him . In him God findeth vs , if we be faithfull , for by faith we are incorporated into Christ. Then although in our selues we be altogither sinnefull , and vnrighteous , yet even the man which is impious in him selfe , full of iniquitie , full of sin , him being found in Christ through faith , and having his sin remitted through repentance : him God vpholdeth with a gracious eie ; putteth away his sinne by not imputing ; taketh quite away the punishment due therevnto , by pardoning it ; and accepteth him in Iesus Christ , as perfectly righteous , as if he had fulfilled all that was commanded him in the lawe : shall I say more perfectly righteous , then if him selfe had fulfilled the whole law ? I must take heed what I say ; but the Apostle saith* God made him to bee sinne for vs , who knew no sinne , that we might be made the righteousnes of God in him . Such wee are in the sight of God the father , as is the very sonne of God him selfe . Let it bee counted folly , or frensie , or furie whatsoever ; it is our comfort , and our wisdome ; we care for no knowledge in the world but this : that man hath sinned and God hath suffered ; that God hath made himselfe the sonne of man , and that men are made the righteousnesse of God. You see therefore that the Church of Rome in teaching iustification by inherent grace , doth pervert the truth of Christ , and that by the handes of the Apostles wee haue received otherwise then shee teacheth . Now concerning the righteousnesse of sanctification , we deny it not to be inherent ; wee graunt that vnlesse we worke , we haue it not : only we distinguish it a thing different in nature from the righteousnesse of iustification : we are righteous the one way by the faith of Abraham ; the other way , except wee doe the workes of Abraham , we are not righteous . Of the one , S. Paule ; To him that worketh not but beleeueth , faith is counted for righteousnesse . Of the other S. Iohn . Quifacit iustitiam iustus est : He is righteous which worketh righteousnes . Of the one , S. Paul doth proue by Abrahams example , that we haue it of faith without workes . Of the other , S. Iames , by Abrahams example , that by workes wee haue it , and not only by faith . S. Paul doth plainely sever these two parts of Christian righteousnes one frō the other . For in the 6. to the Rom. thus hee writeth , Being freed from sinne , and made servants to God ; yee haue your fruite in holinesse , and the end everlasting life . Yee are made free from sinne , and made servants vnto God : this is the righteousnesse of iustification : yee haue your fruite in holinesse ; this is the righteousnesse of sanctification . By the one we are intressed in the right of inheriting ; by the other we are brought to the actuall possession of eternall blisse , and so the end of both is everlasting life . 7 The Prophet Abak . doth here tearme the Iewes righteous men , not only because being iustified by faith they were free from sinne , but also because they hadde their measure of fruits in holines . According to whose example of charitable iudgement , which leaueth it to God to discerne what we are , and speaketh of them according to that which they doe professe themselues to be , although they be not holy men whom men doe thinke , but whom God doth know indeed to bee such : yet let every Christian man knowe , that in Christian equitie , he standeth bound for to thinke and speake of his brethren , as of men that haue measure in the fruite of holinesse , and a right vnto the titles , wherewith God in token of speciall favour and mercy , vouchsafeth to honour his chosen servants . So we see the Apostles of our Saviour Christ , do evse every where the name of Saints ; so the Prophet , the name of righteous . But let vs all be such as we desire to be tearmed . Reatus impij est pium nomen , saith Salvianus . Godly names , doe not iustifie godlesse men . Wee are but vpbraided when we are honored with names & titles , wherevnto our liues & manners are not sutable . If indeed we haue our fruit in holinesse ▪ notwithstanding wee must note , that the more we abound therein , the more neede wee haue to craue that we may be strengthned and supported . Our very vertues may be snares vnto vs. The enimie that waiteth for all occasions to worke our ruine , hath foūd it harder , to overthrow an humble sinner , then a proud Saint . There is no mans case so dangerous , as his whom Sathan hath perswaded , that his owne righteousnesse shall present him pure and blamelesse in the sight of God. If we could say we were not guilty of any thing at all in our consciences ( we know our selues far from this innocencie ; we cannot say we knowe nothing by our selues ; but if we could , ) should we therefore pleade not guiltie before the prefence of our iudge , that sees further into our hearts , then we ourselues can doe ? If our handes did never offer violence to our brethren , a bloody thought , doth proue vs murderers before him ; if we had never opened our mouth to vtter any scandalous , offensiue , or hurtfull word , the cry of our secret cogitations is heard in the eares of God. If we doe not commit the sinnes which dayly and hourely , either in deed , word , or thoughts , wee doe commit : yet in the good things which we do , how many defects are there intermingled ? God in that which is done , respecteth the mind & intention of the doer . Cut of then all these things wherein wee haue regarded our owne glory , those things which men doe to please men , and to satisfie our owne liking , those things which we doe by any respect , not sincerely , & purely for the loue of God : and a smal score wil serue for the number of our righteous deeds . Let the holiest and best thing we doe , bee considered : we are never better affected vnto God , then when we pray ; yet when we pray , how are our affections many times distracted ? How little reverence do we shew vnto the grand maiestie of God vnto whom wee speake ? How little remorse of our owne miseries ? How little taste of the sweet influence of his tender mercies doe we feele ? Are we not as vnwilling many times to begin , and as glad to make an end ; as if in saying , call vpon me , he had set vs a very burdensome taske ? It may seeme somewhat extreame which I will speake : therefore let every one iudge of it , even as his owne heart shall tell him , and no otherwise ; I will but onely make a demaund . If God should yeeld vnto vs , not as vnto Abraham ; if fiftie , fortie , thirtie , twentie , yea or if ten good persons coulde bee found in a citty , for their sakes that citty should not be destroyed : but an if hee should make vs an offer thus large ; Search all the generations of men , sithence the fall of our father Adam , finde one man that hath done one action which hath past from him pure , without any staine or blemish at al ; and for that one mans one only action , nether man nor Angell , shall feele the torments which are prepared for both : doe you thinke that this ransome to deliver men and Angels , could be found to be among the sonnes of men ? The best things which we doe , haue somewhat in them to be pardoned . How then can wee doe any thing meritorious , or worthy to be rewarded ? Indeed God doth liberally promise whatsoever appertained to a blessed life , to as many as sincerely keepe his lawe , though he be not exactly able to keepe it . Wherefore we acknowledge a dutifull necessity of doing well ; but the meritorious dignity of doing well , wee vtterly renounce . We see how far we are from the perfect righteousnesse of the law ; the little fruite which wee haue in holinesse , it is , God knoweth , corrupt and vnsound : we put no confidence at all in it , we challenge nothing in the world for it , we dare not call God to reckning , as if we had him in our debt bookes : our continuall suite to him , is and must be , to beare with our infirmities , and pardon our offences . 8 But the people of whom the prophet speaketh were they all , or were the most part of thē such as had care to walke vprightly ? Did they thirst after righteousnesse ? Did they wish , did they long with the righteous Prophet : O that our waies were made so direct that wee might keepe thy statutes ? Did they lament with the righteous Apostle : O miserable men , the good which we wish , and purpose , and striue to do , we cannot ? No , the words of the other Prophet concerning this people , do shew the contrary . How grievously doth Esay mourne over thē ? O sinfull nation , laden with iniquity , wicked seed , corrupt children . All which notwithstanding , so wide are the bowels of his compassion inlarged , that hee denyeth vs not , no not when we were laden with iniquity , leaue to commune familiarly with him , liberty to craue and intreate , that what plagues soever we haue deserved , wee may not be in worse case then vnbeleevers , that wee may not be hemmed in by Pagans , and infidels . Ierusalem is a sinfull polluted Cittie : but Ierusalem compared with Babilon is righteous . And shall the righteous be overborne , shal they be compast about by the wicked ? But the Prophet doth not only complaine ; Lorde how commeth it to passe , that thou handlest vs so hardly ; of whom thy name is called ; and bearest with the heathen nations that dispise thee ? No he breaketh out through extremity of griefe , and inferreth violently ; This procesding is perverse : the righteous are thus handled ; therefore perverse iudgement doth proceede . 9 Which illation containeth many things whereof it were better much both for you to heare , & me to speake , if necessity did not draw me to an other taske . Paule and Barnabas being requested to preach the same things againe which once they had preached , thought it their dueties to satisfie the godly desires of men sincerely affected to the truth . Nor may it seeme burdenous to me , or for yee vnprofitable , that I follow their example , for the like occasiō vnto theirs being offered me . When we had last the Epistle of S. Paule to the Hebrewes in hand , and of that Epistle these words ; In these last daies he hath spoken vnto vs by his Sonne : After we had thēce collected the nature of the visible Church of Christ ; & had defined it to be a community of men a sanctified through the profession of the truth which God hath taught the world by his Son ; and had declared , that the scope of Christian doctrine is the comfort of them whose harts are overcharged with the burden of sin ; and had proved that the doctrine professed in the Church of Rome , doth bereaue men of comfort both in their liues and in their deathes : the conclusion in the end , wherevnto we came was this ; the church of Rome being in faith so corrupted as shee is , and refusing to be reformed as shee doth , we are to sever our selues from her . The example of our fathers may not retaine vs in communion with that church ; vnder hope , that we so continuing , may be saved as well as they . God I doubte not , was mercifull to saue thousands of them , though they lived in Popish superstitions , in asmuch as they sinned ignorantly . But the truth is now laide before our eies . The former part of this last sentence , namely these wordes , I doubt not but God was mercifull to saue thousands of our fathers living in popish superstitions , in as much as they sinned ignorantly : this sentence I beseech you to marke , and to sift it with the severity of austere iudgement ; that if it be found to be golde , it may be sutable to the precious foundation , whereon it was then laid : for I protest , that , if it bee hay or stubble , my owne hand shall set fire to it . Two questions haue risen by reason of this speech before alleaged . The one , whether our fathers infected with Popish errors and superstitions ▪ may be saved . The other , whether their ignorance be a reasonable inducement to make vs thinke , they might . We are then to examine : first , what possibility ; then , what probability there is , that God might be mercifull vnto so many of our fathers . 10 So many of our fathers living in popish superstitions , yet by the mercie of God to be saved ? No ; this could not be : God hath spoken by his angell from heaven , vnto his people concerning Babilon ( by Babilon we vnderstand the church of Rome ; ) Go out of her my people , that you be not pertaker of her plagues . For answere wherevnto , first , I doe not take the words to bee meant only of temporall plagues , of the corporal death , sorrow , famine , & fire , wherevnto God in his wrath hath condemned Babilon ; and that to saue his chosen people from these plagues , he saith , Go out , with like intent , as in the Gospel , speaking of Hierusalems desolations , he saith , Let thē that are in Iudaea fly vnto the mountaines , and them that are in the midst thereof depart out ; or , as in the former times to Lot , Arise take thy wife , & thy daughters which are there , lest thou be destroied in the punishment of the Cittie : but for as much as here it is said , Go out of Babilon ; we doubt , their everlasting destruction , which are partakers therein , is either principally meant , or necessarily implied in this sentence . How then was it possible for so many of our fathers to bee saved : sith they were so far from departing out of Babylon , that they tooke her for their mother , and in her bosome yeelded vp the ghost ? 11 First for the plagues being threatned vnto thē that are partakers in the sinnes of Babylon , wee can define nothing concerning our fathers , out of this sentence : vnlesse we shew what the sinnes of Babylon bee , and what they bee which are such partakers of them , that their everlasting plagues are inevitable . The sinnes which may bee common both to them of the Church of Rome , and to others departed thence , must bee severed from this question . He which saith , Depart out of Babylon , least you be partakers of her sinnes : sheweth plainly , that he meaneth such sinnes , as , except we separate our selues , we haue no power in the world to avoid , such impieties , as by the law they haue established , & wherevnto all that are among them , either doe indeed assent , or else are by powerable meanes , forced , in shew and apparance , to subiect themselues . As for example , in the Church of Rome it is maintained , that the same credit and reverence that wee giue to the Scriptures of God , ought also to be given to vnwritten verities ; that the Pope is supreame head ministeriall over the vniversall Church militant ; that the bread in the Eucharist is transubstantiated into Christ ; that it is to be adored , & to be offered vp vnto God as a sacrifice propitiatorie for quicke and dead ; that Images are to bee worshipped ; Saints to be called vpon as intercessors , and such like . Now , because some heresies doe concerne things only beleeved , as the transubstantiation of the sacramentall elements in the Eucharist : some concerne things which are practised and put in vre , as the adoration of the elements transubstantiated : wee must note , that erroniously , the practise of that is sometime received ; whereof the doctrine that teacheth it , is not heretically maintained . They are all partakers in the maintenance of heresies , who by worde or deed allow them , knowing them , although not knowing them to be heresies ; as also they , and that most dangerously of all others , who knowing heresie to bee heresie , do notwithstanding in worldly respects , make semblance of allowing that , which in hart & iudgment they condemne : but heresie is heretically maintained , by such as obstinately hold it , after holesome admonition . Of the last sort , as of the next before , I make no doubt , but that their condemnation , without an actual repentāce , is inevitable . Least any mantherefore should think , that in speaking of our fathers , I should speak indifferently of them all : let my words I beseech you bee wel marked ; I doubt not but God was merciful to saue thousands of our fathers : which thing I will now by Gods assistance set more plainely before your eies . 12 Many are partakers of the error , which are not of the heresie of the Church of Rome . The people following the conduct of their guides , and observing as they did , exactly that which was prescribed , thought they did God good service , when indeed they did dishonor him . This was their error : but the heresie of the church of Rome , their dogmatical positions opposite vnto Christian truth , what one man amongst ten thousand , did ever vnderstand ? Of them which vnderstand Romane heresies , and allow them , all are not alike partakers in the action of allowing . Some allow them as the first founders and establishers of them : which crime toucheth none but their Popes , and Councels ; the people are cleare & free from this . Of them which maintain popish heresies , not as authors , but receivers of them from others , all mainetaine them not as masters . In this are not the people partakers neither , but only the predicauts and schoolemen . Of them which haue beene partakers in this sinne of teaching Popish heresie , there is also a difference ; for they haue not all beene teachers of all Popish heresies . Put a difference , saith S. Iude ; haue compassion vpon some . Shall wee lay vp all in one condition ? Shall we cast them all headlong ? Shall we plunge them all into that infernall and everlasting flaming lake ? Them that haue beene partakers of the errors of Babylon , together with them which are in the heresie ? Them which haue beene the authors of heresie , with them that by terror and violence haue beene forced to receiue it ? Them who haue taught it , with them whose simplicitie hath by sleights and conveiances of false teachers , beene seduced to belieue it ? Them which haue beene partakers in one , with them which haue bin partakers in many ? Them which in many , with them which in all ? 13 Notwithstanding I graunt , that , although the condemnation of them , bee more tollerable then of these : yet from the man that laboureth at the plough , to him that sitteth in the Vatican ; to all partakers in the sinnes of Babylon ; to our Fathers , though they did but erroneously practise that which the guides heretically taught ; to all , without exception , plagues were due . The pit is ordinarily the end , aswel of the guid , as of the guided in blindnesse . But wo worth the houre wherein we were borne , except wee might promise our selues better things ; things which accompany mans solvatiō , even where we knowe , that worse , and such as accompany condemnation are due . Then must we shew some way how possibly they might escape . What way is there that sinners can finde to escape the iudgement of God , but onely by appealing to the seate of his saving mercy ? Which mercy , with Origen , wee doe not extende to divells and damned spirites . God hath mercy vpon thousandes , but there bee thousands also which he hardeneth . Christ hath therefore sette the bounds , he hath fixed the limittes of his saving mercy , within the compasse of these tearmes : God sent not his owne sonne to condēne the world , but that the world through him might be saved . In the third of S. Iohns Gospel mercy is restrained to beleevers ; He that beleeveth shall not be condemned ; he that beleeueth not , is condemned already , because he heleeued not in the Sonne of God. In the 2. of the Revelation , mercy is restrained to the penitent . For of Iesabell and her sectaries , thus he speaketh ; I gaue her space to repent and she repented not . Behold I wil cast her into a bed , and them that commit fornication with her , into a great affliction , except they repent them of their workes , & I will kill her children with death . Our hope therefore of the Fathers , is , if they were not altogether faithlesse & impenitent . 14 They are not all faithlesse that are weake in assenting to the truth , or stiffe in maintaining things any way opposit to the truth of Christian doctrine . But as many as hold the foundatiō which is pretious , though they hold it but weakely , and as it were with a slender thread , although they frame many base and vnsutable things vpon it , things that cannot abide the tryall of the fire , yet shall they passe the fierie triall and be saved , which indeed haue builded themselues vpon the rocke which is the foundation of the Church . If then our Fathers did not hold the foundation of faith , there is no doubt but they were faithlesse . If many of them held it , then is therein no impediment , but many of thē might be saved . Then let vs see what the foundation of faith is and whether we may thinke , that thousands of our fathers , being in Popish superstitions , did notwithstanding hold the foundation . 15 If the foundation of faith doe import the generall ground , wherevpon we rest , when wee doe belieue the writings of the Evangelists , and the Apostles are the foundation of the Christian faith , Credimus quia legimus , saith S. Ierom : o that the Church of Rome did as * soundly interpret these fundamentall writings , wherevpon we build our faith , as shee doth willingly hold and imbrace them . 16 But if the name of foundation do note the principall thing which is believed : then is that the foundation of our faith , which S. Paul hath to Timothy ; God minifested in the flesh , iustified in the spirit , &c. that of Nathaniel , Thou art the sonne of the living God , thou art the king of Israel ; that of the inhabitants of Samaria ; This is Christ the Saviour of the world : he that directly denieth this , doth vtterly rase the very foundation of our faith . I haue proved heretofore , that although the Church of Rome hath played the harlot worse then ever did Israel , yet are they not as now the Synagogue of the Iewes , which plainely deny Christ Iesus , quite and cleane excluded from the new covenant . But as Samaria compared with Hierusalem is tearmed Aholath , a Church or Tabernacle of her owne ; contrariwise , Ierusalem , Aholibath , the resting place of the Lord : so whatsoever we tearme the Church of Rome , when we compare her with reformed Churches , still we put a difference , as then betweene Babylon and Samaria , so now betweene Rome and the heathenish assemblies . which opinion , I must , and will recall . I must graunt , & will that the Church of Rome , together with all her children , is cleane excluded . There is no difference in the world betweene our fathers , & Saracens , Turks , & Paynims : if they did directly deny Christ crucified for the salvation of the world . 17 But how many millions of them were known , so to haue ended their mortall liues , that the drawing of their breath hath ceased with the vttering of this faith , Christ my Saviour , my redeemer Iesus . Answere is made that this they might vnfainedly confesse , and yet be farre enough from salvation . For behold , saith the Apostle , I Paul say vnto you , that if you bee circumcised , Christ shall profit you nothing . Christ in the worke of mans salvation is alone : the Galathians were cast away by ioining Circumcision , and the other rites of the law , with Christ : the Church of Rome doth teach her children to ioine other things likewise with him ; therefore their faith , their beliefe , doth not profitte them anye thing at all . It is true that they doe indeed , ioine other things with Christ : but how ? Not in the worke of redemption it selfe , which they graunt that Christ alone hath perfourmed sufficiently for the salvation of the whole world ; but in the application of this inestimable treasure , that it may bee effectual to their salvation : how demurely so ever they confesse that they seeke remission of sinnes , no other wise then by the blood of Christ , vsing humbly the meanes appointed by him to apply the benefite of holy blood ; they teach , indeed , so many things pernicious in Christian faith , in setting downe the meanes , whereof they speake , that the very foundation of faith which they hold , is thereby * plainely overthrowne , and the force of the blood of Iesus Christ extinguished . Wee may therefore dispute with them , vrge them even with as dangerous sequels as the Apostle doth the Galatians . But I demand , if some of those Galatians hartily imbracing the gospell of Christ , sincere and sound in faith ( this one only errour excepted , ) had ended their liues before they were ever taught how perilous an opinion they held : shall we thinke that the damage of this error did so overway the benefit of their faith , that the mercy of God might not saue them ? I graunt they overthrew the very foundatiō of faith by cōsequent : doth not that so likewise which the a Lutheran Churches doe at this day so stifly and so firmely mainetaine ? For mine own part I dare not here deny the possibility of their salvation , which haue beene the chiefest instruments of ours : albeit they caryed to their graue a perswasion so greatly repugnant to the truth . Forasmuch therefore as it may be said of the Church of Rome , shee hath yet a little strength , shee doth not directly denie the foundatiō of Christianity : I may I trust without offence perswade my selfe , that thousands of our fathers in former times living and dying within her wals , haue founde mercy at the hands of God. 18 What although they repented not of their errours ? God forbid that I should open my mouth to gainsay that which Christ himselfe hath spoken ; Except yee repent , yee shall all perish . And if they did not repent , they perished . But withall note that wee haue the benefit of a double repentance , the least sinne which wee commit in deed , thought , or word , is death , without repentance . Yet how manie things do escape vs in everie of these which we do not know ? how many , which we do not obserue to be sins ? And without the knowledge , without the observation of sin , there is no actuall repētance . It cannot then be chosen but that for as many as hold the foundation : and haue all holden sins & errors in hatred : the blessing of repentance for vnknowne sins and errors , is obtained at the hands of God through the gracious mediation of Iesus Christ for such suiters as cry with the Prophet David ; Purge me O Lord from my secret sinnes . 19 But we wash a wall of lome ; we labor in vaine ; all this is nothing ; it doth not proue ; it cannot iustifie , that which we go about to mainetaine . Infidels and heathen men are not so godlesse , but that they may no doubt , cry God mercie , and desire in generall to haue their sinnes forgiven them . To such as deny the foundation of faith there can be no salvation ( according to the ordinary course which God doth vse in saving mē ) without a particular repentance of that error . The Galatians thinking that vnlesse they were circūcised , they could not be saved , overthrew the foundations of faith directly : therefore if any of them did die so perswaded , whether before or after they told of their errour , their end is dreadfull ; there is no way with them but one , death and condemnation . For the Apostle speaketh nothing of men departed , but saith generally of all , If you be circumcised , Christ shall profit you nothing . You are abolished from Christ whosoever are iustified by the law ; ye are fallen from grace , Gal. 5. Of them in the Church of Rome , the reason is the same . For whom Antichrist hath seduced , concerning them did not S. Paul speake long before , that they received not the word of truth , they might not bee saved ? therefore God would send them strong delusions to belieue lyes , that all they might be damned which beleeved not the truth , but had pleasure in vnrighteousnes . And S. Iohn , All that dwell vpon the earth shall worship him , whose names are not written in the booke of life . Apoc. 13. Indeed many in former times , as their bookes and writings do yet shew , held the foundation , to weet salvation by Christ alone , & therefore might be saved . God hath alwaies had a church amongst them ▪ which firmly kept his saving truth . As for such as hold with the church of Rome , that we cannot bee saved by Christ alone without workes : they doe not onely by a circle of consequence , but directly deny the foundation of faith ; they hold it not , no not so much as by a threed . 20 This to my remembraunce , being all that hath beene opposed with any countenance or shew of reason , I hope if this be answered , the cause in question is at an end . Concerning generall repentance therefore , what ? a murtherer , a blasphemer , an vncleane person , a Turke , a Jew , any sinner to escape the wrath of God , by a generall repentance ; God forgiue me ? Truely it never came within mine hart that a generall repentance doth serue for all sinnes : it serveth only for the common oversights of our sinfull life , and for the faults which either we do not marke , or doe not know that they are faults . Our fathers were actually penitent for sins , wherein they knew they displeased God , or else they fal not within the compasse of my first speech . Againe , that otherwise they could not be saved , then holding the foundation of Christian faith , we haue not only affirmed , but proved . Why is it not then confessed that thousands of our fathers which liued in Popish superstitions , might yet by the mercy of God be saved ? First , if they had directly denied the very foūdations of christianity , without repenting them particularlie of that sin : he which saith there could be no salvation for them according to the ordinary course which God doth vse in saving men , granteth plainly , or at the least closely insinuateth , that an extraordinary priviledge of mercie might deliver their soules from hell ; which is more thē I required . Secondly , if the foundation be denied , it is denied for feare of some heresie , which the church of Rome maintaineth . But how many were there amōgst our fathers , who being seduced by the common errour of that Church , never knew the meaning of her heresies ? So that although all popish heretiques did perish : thousands of them which lived in popish superstitions , might bee saved . Thirdly , seeing all that held popish heresies , did not hold all the heresies of the Pope : why might not thousands , which were infected with other leven , liue and die vnsowred with this , and so be * saved ? Fourthly , if they all held this heresie , many there were that helde it , no doubt , but only in a generall forme of words , which a favourable interpretation might expound in a sense differing farre enough from the poysoned conceipt of heresie . As for example , did they holde that wee cannot bee saved with Christ without good works ? We our selues do I thinke al say as much , with this construction , salvation being taken as in that sentence , Corde creditur ad iustitiam , ore fit confessio ad salutem , except infants , and men cut off vpon the point of their conversion : of the rest none shall see God , but such as seeke peace and holines , though not a cause of their salvation , yet as a way which they must walke , which will be saved . Did they that hold without works that we are not iustified , take iustification so as it may also imply sanctificatiō ? And S. Iames doth say as much . For except there be an ambiguitie in the same tearme , S. Paul and S. Iames do contradict each the other , which can not be . Now there is no ambiguity in the name either of faith , or of workes , being meant by them both in one and the same sense . Finding therefore that iustification is spoken of by S. Paul without implying sanctification , when he proveth that a man is iustified by faith without workes ; finding likewise that iustificatiō doth some time imply sanctification also with it : I suppose nothing to be more sound , then so to interpret S. Iames , speaking not in that sense , but in this . 21 Wee haue already shewed that there bee two kindes of Christian righteousnes : the one without vs , which we haue by imputation ; th' other in vs , which cōsisteth of faith , hope , and charitie , and other Christian vertues . And S. Iames doth proue that Abraham had not only the one , because the thing beleeved was imputed vnto him for righteousnes : but also the other , because he offered vp his son . God giveth vs both the one iustice and the other : the one , by accepting vs for righteous in Christ ; th' other , by working christian righteousnes in vs. The proper and most immediate efficient cause in vs of this later , is the spirit of adoptiō we haue received into our hearts . That whereof it consisteth , where of it is really and formally made , are those infused vertues proper and particular vnto Saints , which the spirit in the very moment when first it is given of of God , bringeth with it : the effects whereof are such actions as the Apostle doth call the fruits of works , the operations of the spirit . The difference of the which operations from the root whereof they spring , maketh it needfull to put two kinds likewise of sanctifying righteousnes ; Habituall , and Actuall . Habituall , that holinesse wherewith our soules are inwardly indued , the same instant , when first we begin to be the temples of the Holy Ghost : Actuall , that holynesse which afterwards beautifieth all the parts and actions of our life ; the holynes for the which Enoch , Iob , Zacharie , Elizabeth , & other Saints are in the Scriptures so highly commended . If here it be demanded which of these we do first receiue ; I answere that the spirit , the vertues of the spirit , the habituall iustice which is ingrafted , the externall iustice of Iesus Christ , which is imputed : these wee receiue all at one and the same time ; whensoever we haue any of these , we haue all ; they goe together . Yet sith no man is iustified except he beleeue , and no man beleeueth except he haue faith , and no man except he haue received the spirit of adoption , hath faith , for asmuch as they doe necessarily inferre iustification , and iustification doth of necessity presuppose them : we must needs hold that imputed righteousnes , in dignitie being the chiefest , is notwithstanding in order the last of all these : but actuall righteousnesse , which is the righteousnes of good workes , succeedeth all , followeth after al , both in order and time . Which being attentiuely marked , sheweth plainely how the faith of true beleevers cannot bee divorced from hope and loue ; how faith is a part of sanctification , and yet vnto iustification necessarie ; howe faith is perfected by good workes , and no worke of ours without faith ; finally , how our fathers might hold that we are iustified by faith alone , and yet hold truely , that without works we are not iustified . Did they think that men doe merit rewards in heaven , by the workes they performe on earth ? The ancient vse meriting for obtaining , and in that sense they of Wittenberg haue it in their confession ; We teach that good workes commaunded of God , are necessarily to be done , and by the free kindnes of God they merit their certaine rewards . Therefore speaking as our fathers did , and we taking their speech in a sound meaning as we may take our fathers , and might for asmuch as their meaning is doubtfull , and charity doth alwaies interprete doubtfull things favourably : what should iuduce vs to thinke that rather the dammage of the worst construction did light vpon them all , thē that the blessing of the better was granted vnto thousands ? Fiftly , if in the worst construction that may bee made , they had generally al imbraced it living , might not many of them dying vtterly renounce it ? Howsoever men when they sit at ease do vainely tickle their hearts with the wanton conceipt of I knowe not what proportionable correspondence betweene their merits & their rewards , which in the trance of their high speculations they dreame that God hath measured , weighed , & laid vp , as it were , in bundles for them : notwithstanding we see by dayly experience , in a number even of them , that when the houre of death approcheth , when they secretly heare themselues summoned forthwith to appeare , and stand at the barre of that Iudge , whose brightnesse causeth the eies of the Angels themselues to dazle , all these idle imaginations doe then begin to hide their faces , to name merits is then to lay their soules vpon the racke , the memorie of their own deeds is lothsome vnto them , they forsake all things wherein they haue put any trust or confidence , no staffe to leane vpon , no ease , no rest , no comfort then , but only in Iesus Christ. 22 Wherefore if this proposition were true ; To hold in such wise , as the Church of Rome doth , that we cannot be saved by Christ alone without workes , is directly to denie the foundation of faith ; I say that if this proposition were true : * nevertheles so many waies I haue shewed , where by we may hope that thousandes of our fathers which lived in popish superstition , might be saved . But what if it be true ? what if neither that of the Galatians concerning circumcision ; nor this of the church of Rome , by works , be any direct denial of the foūdatiō , as it is affirmed that both are ? I neede not wade so farre as to discusse this controversie , the matter which first was brought into question being so cleere as I hope it is . Howbeit , because I desire that the truth even in that also should receiue light , I will doe mine indevour to set downe somewhat more plainely : first , the foundation of faith , what it is ; secondly , what it is directly to denie the foundation ; thirdly , whether they whom God hath chosen to be heires of life , may fall so farre as directlie to denie it ; fourthly , whether the Galatians did so by admitting the errour about circumcision and the law ; last of all , whether the Church of Rome for this one opinion of works may be thought to do the like , and therevpon to be no more a Christian church then are the assemblies of Turkes and Jewes . 23 This word foundation being figuratiuely vsed hath alwaies reference to somwhat which resembleth a materiall building , as both that doctrine of lawes and the community of Christians do . By the Masters of civill policie nothing is so much inculcated , as that commōweales are founded vpon lawes ; for that a multitude cannot bee compacted into one body otherwise then by a common acception of lawes , whereby they are to bee kept in order . The ground of all civill lawes is this ; No man ought to be hurt or iniured by an other . Take away the perswasion , and ye take away all the lawes ; take away lawes & what shall become of commonweales ? So it is in our spirituall christian community : I do not meane that body mysticall , whereof Christ is only a the head ; that building vndiscernable by mortall eies , wherein Christ is the b chiefe corner stone : but I speake of the visible church , the foundation whereof is the c doctrine which the Prophets & Apostles profest . The mark whervnto their doctrin tendeth , is pointed at in these words of Peter vnto Christ , d Thou hast the words of eternall life ; in these words of Paule to Timothee , The holy Scriptures are able to make thee wise vnto salvation . It is the demand of nature her selfe , what shal we do to haue eternal life ? The desire of immortalitie and of the knowledge of that whereby it may be obtained , is so natural vnto all men , that even they who are not perswaded that they shall , do notwithstanding wish that they might know away how to see no end of life . And , because natural meanes are not able still to resist the force of death : there is no people in the earth so savage which hath not devised some supernaturall helpe or other to fly for aide & succour in extremities against the enemies of their lawes . A longing therefore to be saved , without vnderstāding the true waie how , hath beene the cause of al the superstitions in the world . O that the miserable state of others which wander in darknes , and wote not whither they goe , could giue vs vnderstanding harts , worthelie to esteeme the riches of the mercy of God towards vs , before whose eies the doores of the kingdome of heaven are set wide open : should we offer violence vnto it ? it offereth violence vnto vs , and we gather strength to withstand it . But I am besides my purpose when I fall to bewaile the cold affection which we beare towards that whereby we should be saved ; my purpose being only to set downe what the ground of salvation is . The doctrine of the gospell proposeth salvation as the end , and doth it not teach the way of attaining therevnto ? Yet the damosell possest with a spirit of divinatiō , spake the truth ; a These men are the servants of the most high God , which shew vnto vs the way of salvation ; b A new and living way which Christ hath prepared for vs , through the vaile that is his flesh ; salvation purchased by the death of Christ. By this foundation the children of God before the written law , were distinguished from the sonnes of men ; the reverend Patriarks both possest it living , and spake expresly of it c at the houre of their death . It d comforted Iob in the midst of griefe ; it was afterwards the anker hold of all the righteous in Israell , from the writing of the law , to the time of grace . Every Prophet maketh mention of it . It was famously spoken of about the time , when the comming of Christ to accomplish the promises , which were made long before it , drewe neere , that the sound thereof was heard even amongst the Gentils . When he was come , as many as were his , acknowledged that he was their salvation ; he , that long expected hope of Israel ; he , that seed , in whom all the nations of the earth shall be blessed . So that now he is a name of ruine , a name of death and condemnation , vnto such as dreame of a new Messias , to as many as looke for salvation by any other then by him . For e amongst men there is given no other name vnder heaven whereby we must be saved . Thus much S. Marke doth intimate by that which hee doth put in the front of his booke , making his entrance with these words ; The beginning of the Gospell of Iesus Christ the son of God. His doctrine he tearmeth the Gospell , because it teacheth salvation ; the Gospell of Iesus Christ the sonne of God , because it teacheth salvation by him . This is then the foundation wherevpon the frame of the Gospell is erected ; that very Iesus whome the Virgin conceived of the holy Ghost , whom Simeon imbraced in his arms , whom Pilat condemned , whom the Iewes crucified , whom the Apostles preached , he f is Christ , the Lord , the only Saviour of the world : g Other foundation can no man lay . Thus I haue briefly opened that principle in Christianity , which we call the foundatiō of our faith . It followeth now , that I declare vnto you what is directly to overthrow it . This wil be better opened , if we vnderstand what it is to hold the foundation of faith . 24 There are which defend that many of the Gentils who never heard the name of Christ , held the foundation of Christianitie , & why ? they acknowledged many of them , the providence of God ; his infinit wisdome , strength , power ; his goodnesse , and his mercy towards the children of men ; that God hath iudgemēt in store for the wicked , but for the righteous which ferue him , rewardes , &c. In this which they confessed , that lieth covered which we beleeue ; in the rudiments of their knowledge concerning God , the foundation of our faith concerning Christ , lieth secretly wrapt vp , and is vertually contained : therefore they held the foūdation of faith , though they never had it . Might wee not with as good a colour of reason defend , that every ploughman hath al the sciences wherein Philosophers haue exceld ? For no man is ignorant of their first principles , which doe vertually containe whatsoever by naturall meanes , is or can be knowne . Yea , might wee not with as great reason affirme , that a man may put three mighty oakes wheresoever three akornes may be put ? For vertually an akorne is an oake . To avoid such paradoxes , we teach plainely that to hold the foundation , is in expresse tearmes , to acknowledge it . 25 Now , because the foundation is an affirmatiue proposition : they all overthrowe it who deny it ; they directly overthrow it , who deny it directly ; and they overthrow it by consequent , or indirectly , which hold any one assertion whatsoever , wherevpon the direct denial thereof , may be necessarily concluded . What is the question betweene the Gentiles and vs , but this , whether salvation bee by Christ ? What betweene the Iewes and vs , but this , Whether by this Iesus , whom wee call Christ , yea or no ? This to be the maine point wherevpon Christianity standeth , it is cleere by that one sentence of Festus concerning Paules accusers , They brought no crime of such things as I supposed , but had certain questions against him of their superstition , and of one Iesus which was dead , whome Paul affirmed to be aliue . Where we see that Iesus , dead and raised for the salvation of the world , is by Iewes denied , despised by a Gentile , by a Christian Apostle maintained . The Fathers therefore in the Primitiue Church , when they wrote ; Tertullian , the booke which hee calleth Apologeticus ; Minucius Foelix , the booke which he intitleth Octavius ; Arnobius , the seavē bookes against the Gentiles ; Chrysostome ▪ his Orations against the Iewes ; Eusebius , his tenne bookes of Evangelicall demonstration : they stand in defence of Christianity against them , by whom the foundation thereof was directly denyed . But the writings of the Fathers against Novatians , Pelagians , and other heretikes of the like note , refell positions , whereby the foundation of Christian faith , was overthrowne by consequent onely . In the former sort of writings , the foundation is proved ; in the later , it is alleaged as a proofe , which to men that had beene knowne directly to deny , must needes haue seem'd a very beggerly kind of disputing . All Infidels therefore deny the foundation of faith directly ; by consequent , many a Christian man , yea whole Christian Churches haue denied it , and doe deny it at this present day . Christian Churches , the foundation of Christianity ? Not directly ; for then they cease to be Christian Churches : but by a consequent , in respect whereof we condemne them as erroneous , although for holding the foundation , we doe , and must hold them Christian. 26 We see what it is to hold the foundation ; what directly , and what by consequent , to deny it . The next thing which followeth , is , whether they whome God hath chosen to obtaine the glory of our Lord Iesus Christ , may , once effectually called , and through faith iustified truely , afterwards fall so farre , as directly to deny the foundation , which their hearts haue before imbraced with ioy and comfort in the holy Ghost : for such is the faith which indeed doth iustifie . Devilles knowe the same things which wee beleeue , and the mindes of the most vngodly may bee fully perswaded of the truth : which knowledge in th' one and in the'other is sometimes termed faith , but equivocally , being indeed no such faith as that whereby a Christian man is iustified . It is the spirit of adoption which worketh faith in vs , in them not : the things which wee beleeue , are by vs apprehended , not only as true , but also as good , and that to vs : as good , they are not by them apprehended ; as true , they are . Wherevpon followeth the third difference ; the Christian man the more hee increaseth in faith , the more his ioy , and comfort aboundeth : but they , the more sure they are of the truth , the more they quake and tremble at it . This begetteth an other effect , where the harts of th' one sort haue a different disposition from the other . Non ignoro plerosque conscientia meritorum , nihil se esse per mortem magis optare , quàm credere . Malunt enim extingui penitus quā ad supplicia reparari . I am not ignorant , saith Minutius , that there bee many , who being conscious what they are to looke for , do rather wish that they might , then thinke that they shall , cease , when they cease to liue : because they hold it better that death should consume them vnto nothing , then God receiue them into punishment . So it is in other articles of faith , whereof wicked men thinke , no doubt , many times they are too true : on the the contrary side , to the other , there is no griefe or torment greater , then to feele their perswasion weake in things , whereof when they are perswaded , they reape such comfort and ioy of spirit : such is the faith whereby we are iustified ; such , I mean , in respect of the qualitie . For touching the principall obiect of faith , longer then it holdeth the foundation whereof wee haue spoken , it neither iustifieth , nor is , but ceaseth to bee faith , when it ceaseth to beleeue that Iesus Christ is the onlie Saviour of the world . The cause of life spirituall in vs is Christ , not carnally or corporally inhabiting , but dwelling in the soule of man , as a thing which ( whē the minde apprehendeth it ) is said to inhabite or possesse the minde . The minde conceiveth Christ by hearing the doctrin of Christianitie , as the light of nature doth the minde to apprehend those truths which are merelie rationall , so that saving truth which is farre aboue the reach of humane reason , cannot otherwise then by the spirit of the Almightie be conceived . All these are implyed wheresoever anie of them is mentioned as the cause of the spirituall life . Wherefore if we haue read that a The spirit is our life ; or , b the word our life ; or , c Christ our life : we are in everie of these to vnderstād , that our life is Christ , by the hearing of the gospell apprehended as a Saviour , and assented vnto through the power of the holy Ghost . The first intellectuall conceipt and comprehension of Christ so imbraced , S. Peter calleth . d the seed whereof we be new borne : our first imbracing of Christ is our first e reviving from the state of death and condemnation . f He that hath the sonne hath life , saith S. Iohn , and he that hath not the sonne of God hath not life . If therefore he which once hath the sonne may cease to haue the sonne , though it be for a moment , he ceaseth for that moment to haue life . But the life of them which haue the sonne of God g is everlasting in the world to come . But because as Christ being raised frō the dead , dieth no more , death hath no more power over him : so the iustified man a being alied to God in Iesus Christ our Lord , doth as necessarily from that time forward alwaies liue , as Christ b by whom he hath life , liveth alwaies . I might , if I had not other where largely done it already , shew by many and sundry manifest and cleere proofes , how the motions and operations of life , are sometimes so indiscernable and so secret , that they seeme stone dead , who notwithstanding are still aliue vnto God in Christ. For as long as that abideth in in vs , which animateth , quickneth , and giveth life , so lōg we liue , and we knowe that the cause of our faith abideth in vs for ever . If Christ the fountaine of life , may flit , and leaue the habitation where once hee dwelleth : what shall become of his promise , I am with you to the worlds end ? If the seed of God which cōtaineth Christ , may be first conceived and then cast out ▪ how doth S. Peter tearme it c immortall ? How doth S. Iohn affirme , d it abideth ? If the spirit which is given to cherish , and prescrue the seed of life , may be given and taken away : how is it e the earnest of our inheritance vntill redemption ; how doth it continue with vs for ever ? If therefore the man which is once iust by faith , shall liue by faith , and liue for ever : it followeth , that he which once doth beleeue the foundation , must needes beleeue the foundation for ever . If hee beleeue it for ever , how can he ever directly deny it ? Faith holdeth the direct affirmation ; the direct negation , so long as faith continueth , is excluded . But you will say , that as hee that is to day holy , may to morrow forsake his holinesse , and become impure ; as a friend may change his mind , and bee made an enimie ; as hope may wither : so faith may die in the heart of man , the spirit may be quenched , grace may be extinguished , they which beleeue may be quite turned away from the truth . The cause is cleere , long experience hath made this manifest : it needs no proof . I grant we are apt , prone , and ready to forsake God : but is God ready to forsake vs ? Our minds are changeable : is his so likewise ? Whom God hath iustified , hath not Christ assured that it is his Fathers will to giue them a kingdome ? Notwithstanding it shall not bee otherwise given them , then if they continue a grounded and stablished in the faith , and bee not moved away from the hope of the Gospell ; if they abide in loue and holinesse . Our Saviour therefore , when he spake of the sheepe effectually called , and truly gathered into his fold ; b I giue vnto them eternall life , and they shall never perish , neither shall any pluck them out of my hands ; in promising to saue them , he promised , no doubt , to preserue them in that without which there can be no salvation as also from that whereby it is irrecoverably lost . Every errour in things appertaining vnto God , is repugnant vnto faith every fearefull cogitation vnto hope ; vnto loue , every stragling inordinate desire ; vnto holines , every blemish , wherewith either the inward thoughts of our minds , or the outward actions of our liues are stained . But heresy , such as that of Ebion , Cerinthus , & others , against whom the Apostles were forced to bēd thēselus both by word and also by writing ; that repining discouragement of heart , which tempteth God , whereof we haue Israell in the desert for a patterne : coldnesse ; such as that in the Angels of Ephesus ; fowle sins , knowne to bee expresly against the first , or second Table of the Law , such as Noah , Manasses , David , Salomon , and Peter committed ; these are each in their kind so opposit to the former vertues , that they leaue no place for salvation without an actuall repentance . But infidelitie , extreame despaire , hatred of God & all goodnesse , obduration in sin , cannot stād where there is but the least sparke of faith , hope , loue , & sanctity : even as cold in the lowest degree , cannot be where heate in the highest degree is found . Wherevpon I conclude , that , although in the first kinde , no man liveth which sinneth not ; and , in the second , as perfect as any do liue ; may sin : yet sith the Man which is borne of God , hath a promise that in him a the seede of God shall abide , which seed is a sure preservatiue against the sinnes that are of the third sure : greater and clearer assuraunce we cannot haue of any thing , then of this , that frō such sins God shal preserue the righteous as the apple of his eie for ever . Directly to denie the foundation of faith is plaine infidelitie ; where faith is entred , there infidelitie is for ever excluded ; therefore by him which hath once sincerely beleeved in Christ , the foundation of Christian faith can never be directly denied . Did not Peter ? did not Marcellinus ? did not others both directlie deny Christ after that they had beleeved , and againe beleeue after they had denied ? No doubt , as they confesse in words , whose condemnation is neverthelesse their not beleeving ( for example we haue Iudas : ) so likewise they may beleeue in heart , whose condemnation , with out repentance , is their not confessing . Although there fore Peter and the rest , for whose faith Christ hath praied , that it might not faile , did not by deniall sin the sin of infidelitie , which is an inward abnegation of Christ ( but if they had done this , their faith had cleerely failed : ) yet because they sinned notoriously & grievously committing that which they knew to bee expresly forbidden by the law , which saith , Thou shalt worship the Lord thy God , and him only shalt thou serue ; necessarie it was that he which purposed to saue their souls , should , as he did , touch their hearts with true vnfeined repeutance , that his mercy might restore them againe to life , whom sin had made the children of death & condemnation . Touching this point therefore , I hope I may safely set downe , that if the iustified erre , as he may , and never come to vnderstand his errour , God doth saue him through generall repentance ; but if he fall into heresie ▪ he calleth him at one time or other by actuall repentance : but from infidelitie , which is an inward direct denial of the foundation , he preserveth him by speciall providence for ever . Whereby wee may easilie know what to thinke of those Galatians , whose heartes were so possest with the loue of the truth , that if it had bin possible , they would haue pluckt out their eies to bestow vpon their teachers . It is true that they were greatly * changed both in perswasion and affection : so that the Galatians when S. Paul wrote vnto them ; were not now the Galatians , which they had been in former time , for that through errour they wandered , although they were his sheepe . I do not deny , but that I shoulde deny that they were his sheepe , if I shoulde graunt that through error they perished . It was a perilous opinion that they held ; perillous , even in them which held it onlie as an error , because it overthroweth the foundation by consequent . But in them which obstinatelie maine - taine it , I cannot thinke it lesse then a damnable heresie ▪ Wee must therefore put a difference betweene them , which erre of ignorāce , retaining neverthelesse a mind desirous to be instructed in truth , and them , which , after the truth is laide open , persist in the stubborne defence of their blindnesse , hereticall defenders , frowarde and stiffnecked teachers of circumcision the blessed Apostle cals dogs : sillie men , who were seduced to think they thought the truth , he pitieth , hee taketh vp in his armes ▪ he lovingly imbraceth , he kisseth , and with more then fatherlie tendernesse doth so temper , qualifie , and correct the speech he vseth toward them , that a man cannot easilie discerne whether did most abounde , the loue which hee bare to their godlie affection , or the griefe which the daunger of their opinion bred them . Their opinion was dangerous : was not theirs also , who thought the kingdome of Christ should be earthly ? was not theirs which thought the Gospell onelie should be preached to the Jewes ? What more opposite to propheticall doctrine concerning the comming of Christ , then the one ? Concerning the Catholicke Church , then the other ? Yet they which had their fansies , even when they had them were not the worst men in the world . The heresie of Free-will was a milstone about the Pelagians necke ; shall wee there giue sentence of death inevitable against all those Fathers in the Greeke Church , which being misperswaded , died in the errour of free-will ? Of these Galatians therefore which first were iustified and then deceived , as I can see no cause why as many as died before admonition might not by mercie be received , even in error : so I make no doubt , but as manie as lived till they were admonished , found the mercie of God effectuall in converting them from their * error , least any one that is Christs , should perish . Of this I take it , there is no cōtroversie ; only against the salvation of them which died , though before admonition , yet in error , it is obiected that their opinion was a very plaine direct deniall of the foundation . If Paul & Barnabas had bin perswaded , they would happly haue vsed the tearmes otherwise speaking of the Masters thē selues who did first set that error abroach , a certaine of the sects of the Pharisees which beleeved . What difference was there betweene these Pharisees , and other Pharisees , from whom by a special description they are distinguished , but this ? These which came to Antioch , teaching the necessity of circuncision were Christians ; the other , enimies of Christianitie ? Why then shoulde these be tearmed so distinctly beleevers , if they did directlie denie the foundation of our beliefe , besides which there was no other thing that made the rest to be no beleevers ? We neede go no father then S. Paules very reasoning against them , for proofe of this matter : seeing you know God , or rather are knowne of God , how turne you againe to impotent rudiments ? b The law ingendreth servants , hir children are in bondage ; c they which are gotten by the Gospell are free . d Brethren we are not children of the servant , but of the free e woman , and will yee not be vnder the law ? That they thought it vnto salvation necessarie , for the Church of Christ , to obserue daies , and monthes , and times , and yeares , to keepe the ceremonies and sacraments of the law , this was their errour . Yet hee which condemneth their error , cōfesseth , that notwithstanding , they knew God , and were knowne of him ; hee taketh not the honour from them to be tearmed sonnes begotten of the immortall seed of the Gospell . Let the heaviest wordes which he vseth , be waighed ; consider the drift of those dreadfull conclusions : If yee be circumcised , Christ shal profit you nothing ; AS many as are iustified by the law , are fallen from grace . It had beene to no purpose in the world , so to vrge them : had not the Apostle beene perswaded , that at the hearing of such sequels , No benefit by Christ , A defection from grace , their heartes would tremble and quake within them : and why ? because that they knew , that in Christ , and in grace , their salvation lay ; which is a plaine direct acknowledgement of the foundation . Least I should herein seeme to holde , that which no one learned , or godly hath done : lette these words be considered , which import as much as I affirm . a Surely those brethren , which in S. Pauls time , thought that God did lay a necessitie vpon them to make choise of daies , and meats ; spake as they beleeved , and could not but in wordes condemne the libertie which they supposed to be brought in against the authoritie of divine Scripture . Otherwise it had beene needlesse for S. Paul to admonish them not to condemne such as eate without scrupulosity , whatsoever was set before them . This error if you weigh what it is of it selfe , did at once overthrow all Scriptures , whereby we are taught salvation by faith in Christ , all that ever the Prophets did foretell , all that ever the Apostles did preach of Christ , it drewe with it the deniall of Christ vtterly : in so much that S Paul complaineth , that his labour was lost vpon the Galatians , vnto whom this error was obtruded , affirming that Christ , if so bee they were circumcised , should not profit them any thing at all . Yet so far was S. Paul from striking their names out of Christs book , that he commandeth others to entertaine them , to accept them with singular humanity , to vse them like brethren ; he knewe mans imbecilitie ; he had a feeling of our blindnesse which are mortall men how great it is , and being sure that they are the sonnes of God , who soever be indued with his feare , would haue them coūted enimies of that wherevnto they could not as yet frame themselues to be friends , but did ever vpon a very religious affection to the truth , willingly reiect the truth . They acknowledged Christ to be their only , and perfect Saviour , but saw not how repugnant their believing the necessitie of Mosaicall ceremonies was to their faith in Iesus Christ. Herevnto a reply is made , that if they had not directly denied the foundatiō , they might haue beene saved ; but saved they could not bee , therefore their opinion was not onely by consequent , but directly a deniall of the foundation . When the question was about the possibilitie of their salvation , their denying of the foundation was brought to proue that they could not be saved ; now that the question is about their deniall of the foundation , the impossibilitie of their salvation , is alleaged to proue , they denied the foundation . Is there nothing which excludeth men frō salvation , but only the foundation of faith denied ? I should haue thought , that besides this , many other things are death vnto as many as be given to vnderstād , that to cleaue therevnto , was to fall from Christ , did notwithstanding cleaue vnto it . But of this enough . Wherefore I come to the last question , whether that the doctrine of the Church of Rome , concerning the necessitie of workes vnto salvation , be a direct deniall of our faith . 27 I seeke not to obtrude vnto you any private opinion of mine owne ; the best learned in our profession are of this iudgement , that all the corruptions of the Church of Rome , doe not proue her to deny the foundation directly ; if they did , they should grant her simply to be no Christian Church . But I suppose , saith one , that in the Papacie some Church remaineth , a Church crased , or , if you will , broken quite in peeces , forlorne , mishapen , yet some Church : his reason is this , Antichrist must sit in the Temple of God. Least any man should thinke such sentences as these to be true , only in regard of thē , whome that Church is supposed to haue kept by the speciall providence of God , as it were in the secret corners of his bosome , free from infection , and as soūd in the faith , as we trust , by his mercy , we our selues are : I permit it to your wise considerations , whether it bee more likely , that as frenzie , though it selfe take away the vse of reason , doth notwithstanding proue them reasonable creatures which haue it , because none can be franticke but they : so Antichristianitie being the baine , and plaine overthrow of Christianitie , may neverthelesse argue the Church wherein Antichrist sitteth , to be Christian. Nether haue I ever , hitherto heard or read any one worde alleadged of force to warrant , that God doth otherwise , then so as in the two next questions before hath beene declared , bind himselfe to keepe his elect from worshipping the Beast , and from receiving his marke in their foreheads : but he hath preserved and will preserue them from receiuing any deadly wound at the hands of the man of sinne , whose deceit hath prevailed over none vnto death , but only vnto such as never loved the truth , such as took a pleasure in vnrighteousnesse : they in all ages , whose hearts haue delighted in the principall truth , and whose soules haue thirsted after righteousnesse , if they received the marke of error , the mercy of God , even erring and dangerously erring , might saue them ; if they received the mark of heresie , the same mercy did , I doubt not , convert them . HOW far Romish heresies may prevaile over Gods elect , how many God hath kept falling into them , how many haue bin converted from them , is not the question now in hād : for if heaven had not received any one of that coate for these thousand yeares , it may still be true that the doctrine which this day they do professe , doth not directly denie the foundation , and so proue them simplie to be no Christian Church . One I haue alleaged , whose words , in my eares , sound that waie : shall I adde * another , whose speech is plaine ? I deny her not the name of a Church , saith another , no more then to a man , the name of a man , as long as he liveth , what sicknesse soever he hath . His reason is this ; Salvation in Iesus Christ , which is the marke which ioineth the head with the bodie , Iesus Christ with the Church , is so cut off by many merits , by the merits of Saints , by the Popes pardons , and such other wickednesse , that the life of the Church holdeth by a very thread , yet still the life of the Church holdeth . A * third hath these words , I acknowledge the Church of Rome , evē at this present day for a Church of Christ , such a Church as Israel did Ieroboam , yet a Church . His reasō is this ; Every mā seeth except he willingly hoodwinke himselfe , that as alwaies , so now , the Church of Rome holdeth firmely and stedfastly the doctrine of truth concerning Christ , and baptizeth in the name of the father , the sonne and the Holy Ghost , confesseth and avowcheth Christ for the only redeemer of the world , & the iudge that shall sit vpon quicke and dead , recieving true beleevers into endlesse ioy , faithlesse and godlesse men being cast with Satan and his angels into flames inquenchable . 28 I may & will reine the questiō shorter thē they do . Let the Pope take downe his top , and captivate no more mens soules by his Papall iurisdiction ; let him no longer count himselfe Lord Paramount over the Princes of the world , no longer hold kings as his servants paravaile ; let his stately Senate submit their necks to the yoke of Christ , & cease to dye their garment like Edom , in blood ; let them from the highest to the lowest , hate and forsake their idolatry , abiure all their errors and heresies wherewith they haue any waie perverted the truth ; let them strippe their Churches till they leaue no polluted ragge , but only this one about hir , By Christ alone without workes we cannot be saved : it is enough for me if I shew , that the holding of this one thing doeth not proue the foundatiō of faith directly denied in the Church of Rome . 29 Workes are an addition : be it so : what then ? the foundation is not subverted by everie kind of addition . simplie to adde vnto those fundamentall words , is not to mingle wine with water , heaven with earth , things polluted with the sanctified blood of Christ : of which crime indict them which attribute ▪ those operations in whole or in part to any creature , which in the w●● of our salvation wholy are peculiar vnto Christ , and 〈◊〉 open my mouth to speake in their defence , if I holde my peace and pleade not against them as long as breath is within my body , let me be guiltie of al the dishonor that ever hath been done to the Sonne of God. But a dreadful thing it is to denie salvation by Christ alone ; the more slow and fearefull I am , except it be too manifest , to lay a thing so grievous to anie mās charge . Let vs beware , least if we make too manie waies of denying Christ , wee scarse leaue any way for our selues truely and soundly to confesse him . Salvation onely by Christ is the true foundation wherevpon indeed Christianitie standeth . But what if I say you cannot be saved only by Christ , without this addition , Christ beleeved in hart , confessed with mouth , obeied in life and conversation ? Because I adde , doe I therefore deny that which I did directlie affirme ? There may be an additament of explication , which overthroweth not , but proveth & concludeth the proposition wherevnto it is annexed . He which saith , Peter was a chiefe Apostle , doth proue that Peter was an Apostle , hee which saith , Our salvation is of the Lord , a through sanctification of the spirit and faith of the truth , proveth that our salvation is of the Lord. But if that which is added be such a privation as taketh away the verie essence of that wherevnto it is added , then by the sequell it overthroweth . He which saith Iudas is a dead man , though in word he granteth Iudas to be a man , yet in effect he proveth him by that very speech no man ; because death depriveth him of being . In like sort , he that should saie , our election is of grace for our workes sake , should grant in soūd of words , but indeed by consequent deny that our election is of grace ; for the a grace which electeth vs , is no grace , if it elect vs for our sake . 30 Now whereas the Church of Rome addeth works , we must note farther that the adding of * works is not like the adding of circumcision vnto Christ. Christ came not to abrogat & put away good workes : he did , to change circumcision ; for we see that in place thereof , he hath substituted holy baptisme . To say , yee cannot be saved by Christ , except yee be circumcised , is to adde a thing excluded , a thing not only not necessarie to be kept , but necessarie not to be kept by thē that will be saved . On th' other side , to saie , yee cannot be saved by Christ without workes , is to adde things , not only not excluded , but commāded , as being in their place and in their kind necessarie , and therefore subordinated vnto Christ , by Christ himselfe , by whom the webbe of salvation is spun ; a except your righteousnesse exceed the righteousnesse of the Scribes and Pharises , yee shall not enter into the kingdome of heaven . They were c rigorous of things not vtterly to be neglected , and left vndone washings and tithings , &c. As they were in these , so must we be in iudgement , and the loue of God. Christ in workes ceremoniall , giueth more liberty ; in d morall much lesse , then they did . Workes of righteousnesse therefore are not so repugnantlie added in the one pro position ; as in the other , circumcision is . 31 But we say our salvation is by Christ alone , therefore howsoever , or whatsoever wee adde vnto Christ in the matter of salvation ▪ we overthrow Christ. Our case were very hard , if this argument so vniversally meant , as it is proposed , were sound and good . We our selues doe not teach Christ alone , excluding our owne faith , vnto iustificatiō ; Christ alone , excluding our own works , vnto sanctification ; Christ alone , excluding the one or the other vnnecessarie vnto salvation . It is a childish cavill wherewith in the matter of iustification our adversaries do so greatly please themselues , exclaiming that we tread all Christian vertues vnder our feet , and require nothing in Christians but faith , because wee teach that faith alone iustifieth : whereas by this speech we never meant to exclude either hope , or charitie frō being alwaies ioined as inseparable mates with faith in the man that is iustified ; or workes from being added as necessarie duties required at the hands of every iustified man : but to shew that faith is the only hand , which putteth on Christ vnto iustification ; and Christ , the only garment , which being so put on , covereth the shame of our defiled natures , hideth the imperfections of our workes , preserveth vs blameles in the sight of God , before whom otherwise , the weaknesse of our faith were cause sufficiēt to make vs culpable , yea to shut vs frō the kingdome of heaven , where nothing that is not absolute , can enter . That our dealing with them bee not as childish as theirs with vs , when wee heare of salvation by Christ alone , considering that [ alone ] as an exclusiue particle , we are to note what it doth exclude , & where . If I say , such a iudge only , ought to determine such a case , all things incident to the determination thereof , besides the person of the Iudge , as lawes , dispositions , evidences , &c. are not hereby excluded ; persons are not excluded from witnessing herein , or assisting , but onely from determining and giving sentence . How then is our salvation wrought by Christ alone ? It is not our meaning that nothing is requisite to mans salvatiō but Christ to saue , and he to be saved quietly without anie more adooe . As we haue received , so we teach , that besides the bare and naked worke , wherein Christ without anie other associate finished all the partes of our redemption , & purchased salvation himselfe alone , for conveiance of this eminent blessing vnto vs , manie things are of necessitie required : as to bee knowne and chosen of God before the foundation of the world ; in the world to called , iustified , sanctified ; after wee haue left the world , to be receiued vnto glorie ; Christ in everie of these hath somwhat which he worketh alone . Through him according to the eternall purpose of God , before the foundation of the world , borne , crucified , buried raised , &c. wee were in a gratious acceptiō knowne vnto God , long before we were seene of men : God a knew vs , loved vs , was kinde to vs in Jesus Christ ; in him we were elected to be heires of life . Thus farre God through Christ hath wrought in such sort alone , that our selues are meere patients , working no more then dead & senselesse matter , wood , or stone , or yron , doth in the artificers hands , no more then the clay whē the potter appointeth it to be framed for an honourable vse : nay , not so much : for the matter wherevpon the craftsman worketh , he chooseth being moved by the fitnesse which is in it to serue his turne ; in vs no such thing . Touching the rest which is laid for the foundation of our faith , importeth farther ; that b by him we are called ; that c we haue redēptiō , d remissiō of sins through his blood , e health by his stripes , f iustice by him ; that he g doth sanctifie his Church , & make it glorious to himself ; that h entrance into ioie shal be givē vs by him , yea all things by him alone . Howbeit not so by him alone , as if in vs to i our vocatiō , the hearing of the Gospell ; to our iustification , faith ; to our sanctification , the fruits of the spirit ; to our entrance into rest , perseverance in hope , in faith , in holinesse , were not necessarie . 32 Then what is the fault of the Church of Rome ? Not that shee requireth workes at their handes which will be saved : but that shee attributeth vnto workes a power of satisfying God for sin ; yea a vertue to merite both grace here , and in heaven glorie . That this overthroweth the foundation of faith , I graunt willingly ; that it is a direct denying thereof , I vtterlie deny : what it is to hold , and what directly to deny the foundation of faith , I haue already opened . Apply it particularly to this cause , and there needs no more adooe . The thing which is handled , if the forme vnder which it is handled , be added therevnto , it sheweth the foundation of any doctrine whatsoever . Christ is the matter whereof the doctrine of the Gospell treateth ; and it treateth of Christ , as of a Saviour . Salvation therefore by Christ is the foundation of Christianitie : as for works , they are a thing subordinate , no otherwise then because our sanctification cannot be accomplished without them ; the doctrine concerning them , is a thing builded vpon the foundation ; therefore the doctrine which addeth vnto them the power of satisfying or of meriting , addeth vnto a thing subordinated , builded vpon the foundation , not to the verie foundation it selfe : yet is the foundation by this addition consequently overthrowne , for as much as out out of this addion , it may be negatiuely concluded ; He which maketh any worke good , and acceptable in the sight of God , to proceede from the naturall freedome of our will ; he which giveth vnto any good workes of ours , the force of satisfying the wrath of God for sin , the power of meriting either earthly or heavenly rewards ; he which holdeth works , going before our vocation , in congruity to merite our vocation , works following our first , to merite our second iustification , and by condignitie our last reward in the kingdome of heaven ; pulleth vp the doctrin of faith by the roots ; for out of every of these the plain direct deniall thereof may bee necessarilie concluded . Not this only , but what other heresie is there , that doth not raze the very ▪ foundation of faith by consequent ? How be it , we make a difference of heresies accoūting in the next degree to infidelitie which directly denie any one thing to be , which is expreslie acknoweledged in the articles of our beliefe ; for out of any one article so denied , the deniall of the very foundation it selfe is streightway inferd . As for example ; if a man should saie , There is no Catholicke Church , it followeth immediatlie therevpon that this Jesus , whom wee call the Saviour , is not the Saviour of the world ; because all the Prophets beare witnesse , that the true Messias should a shew light vnto the Gentiles , that is to say , gather such a Church as is Catholicke , not restrained any longer vnto one circumcised nation . In the second rancke we place them , out of whose positions the deniall of any the foresaid articles may be with like facilitie concluded : such as are they , which haue denyed either the Divinitie of Christ with Hebion , or with Martion his Humanitie ; an example whereof may be that of Cassianus defending the incarnation of the sonne of God , against Nestorius Bishop of Antioch ; which held that the Virgin when shee brought forth Christ , did not bring forth the sonne of God , but sole and a mere man : out of which heresie the deniall of the articles of the Christian faith he deduceth thus : If thou dost denie our Lord Iesus Christ ; in denying the sonne thou ▪ canst not choose but denie the father : for according to the voice of the father himselfe , He that hath not the sonne , hath not the father . Wherefore denying him which is begotten , thou deniest him which doth beget . Againe denying the sonne of God to haue beene borne in the flesh , how canst thou beleeue him to haue suffred ? beleeving not his passion , what remaineth but that thou deny his resurrection ? For we beleeue him not raised , except wee first beleeue him dead : neither can the reason of his rising from the dead stand without the faith of his death going being before . The deniall of his death and passion inferreth the deniall of his rising from the depth . Wherevpon it followeth that thou also denie his ascension into heaven . The Apostle affirmeth that he which ascended , did first descend , so that as much as lyeth in thee , our Lord Iesus Christ hath neither risen from the depth , nor is ascended into heaven , nor sitteth at the right hand God the father , neither shall he come at the day of finall account which is looked for , nor shall iudge the quicke and dead . And darest thou yet set foot in the church ? Canst thou thinke they selfe a Bishop when thou hast denyed all those things whereby thou dost obtaine a Bishoply calling ? Nestorius confessed all the articles of the Creed ; but his opiniō did imply the denial of every part of his cōfessiō . Heresies there are of the third sort ; such as the Church of Rome maintaineth ; which be removed by a greater distance frō the foundation , although indeed they over throw it . Yet because of that weakenes , which the Philosopher noteth in mens capacities , when he saith , that the common sort cannot see things which followe in reason , when they follow as it were a farre of by manie deductions ; therefore the repugnancie of such heresie and the foundation , is not so quickly or so easily found , but that an hereticke of this , sooner then of the former kinde , may directly graunt and consequently neverthelesse , denie the foundation of faith . 33 If reason be suspected , triall will shew that the Church of Rome doeth no otherwise by teaching the doctrine she doth teach concerning good works , offer them the verie fundamentall words : and what man is there , that will refuse to subscribe vnto them ? Can they directly graunt , and directly deny one and the very self-same thing ? Our own proceedings in disputing against their works satisfactorie , & meritorious , do shew not onely that they hold , but that we acknowledge them to hold the foundation , notwithstanding their opiniō . For are not these our arguments against them ? Christ alone hath satisfied and appeased his fathers wrath : Christ hath merited salvation alone . We should doe fondly to vse such disputes , neither could we thinke to prevaile by them , if that wherevpon wee ground , were a thing which we know they do not hold , which wee are assured they will not graunt . Their very answers to all such reasons as are in this controversie brought against thē , will not permit vs to doubt , whether they hold the foūdation , or no. Can any man that hath read their books concerning this matter , be ignorant how they draw all their answers vnto these heads ? That the remission of all our sinnes , the pardon of all whatsoever punishments thereby deserved , the rewards which God hath laid vp in heaven , are by the blood of our Lord Iesus Christ purchased , and obtained sufficiently for all men : but for no man effectually , for his benefit in particular , except the blood of Christ bee applied particularly vnto him , by such meanes as God hath appointed that to worke by . That those meanes of themselues , being but dead things ; only the blood of Christ is that which putteth life , force , and ifficacie in them to worke , and to be availeable , each in his kind , to our salvation . Finally , that grace being purchased for vs by the blood of Christ , & freely without any merit or desert at the first bestowed vpon vs , the good things which we doe , after grace receiued , be thereby made satisfactorie , and meritorious . Some of their sentences , to this effect , I must alleage for mine owne war rant . If we desire to heare forraine iudgements , we find in one , this confession ; He that could reckon how many the vertues and merits of our Saviour Christ haue beene , might likewise vnderstand how many the benefits haue beene , that are to come to vs by him ; for so much as men are made partakers of them all by meanes of his passion : by him is given vnto vs remission of our sinnes , grace , glorie , libertie , praise , salvation , redemption , iustification , iustice , satisfaction , sacraments , merits , and all other things which we had , & were behouefull for our salvation . In another wee haue these oppositions , and answers made vnto them ; All grace is given by Christ Iesus ; True , but not except Christ Iesus be applied . He is the propitiation for our sinnes ; by his stripes we are healed ; he hath offered himselfe vp for vs : all this is true ; but apply it : we put all satisfactiō in the blood of Iesus Christ ; but we hold that the meanes which Christ hath appointed for vs in this case to apply it , are our penall workes . Our Countrimen in Rhemes , make the like answere , that they seeke salvation no other way , then by the blood of Christ ; & that humbly they doe vse prayers , fastings , almes , faith , charitie , sacrifice , sacraments , priests , onely as the meanes appointed by Christ , to apply the benefit of his holy blood vnto them : touching our good workes , that in their owne natures they are not meritorious , nor answerable to the ioyes of heaven ; it commeth by the grace of Christ , & not of the work it selfe , that we haue by well doing a right to heaven , and deserue it worthily . If any man thinke that I seeke to varnish their opiniōs , to set the better foot of a lame cause foremost : let him know , that since I began throughly to vnderstand their meaning , I haue found their halting greater , then perhaps it seemeth to them which knowe not the deepnesse of Satan , as the blessed divine speaketh . For although this be proofe sufficient , that they doe not directly deny the foundation of faith : yet if there were no other leaven in the whole lumpe of their doctrine but this ; this were sufficient to proue , that their doctrine is not agreeable vnto the foundati-of Christiā faith . The Pelagians being over great friends vnto nature , made themselues enimies vnto grace , for all their confessing , that men haue their soules , and all the faculties thereof , their wils , and all the abilitie of their wils from God. And is not the Church of Rome still an adversarie vnto Christs merits , because of her acknowledging that we haue received the power of meriting by the blood of Christ ? St Thomas More , setteth downe the oddes betweene vs and he Church of Rome in the matter of works thus ; Like as wee graunt them that no good worke of man is rewardable in heaven of his owne nature , but through the meere goodnesse of God , that list to set so high a price vpon so poore a thing ; and that this price God setteth through Christs passion , and for that also they bee his owne workes with vs ; for good workes to God-ward worketh no man , without God worke in him ; and as we grant thē also , that no man may be proud of his works , for his imperfect working , and for that in all that man may doe , he can doe God no good , but is a servant improfitable & doth but his bare dutie ; as we , I say , graunt vnto them these things : so this one thing , or twaine , do they grant vs againe , that men are bound to worke good workes , if they haue time and power , and that who so worketh in true faith mōst , shall be most rewarded ; but then set they thereto , that all his rewards shall be given him for his faith alone , & nothing for his workes at all , because his faith is the thing , they say , that forceth him to work well . I see by this of St Thomas More , how easie it is for men of the greatest capacitie , to mistake things written or spoken as well on the one side as on the other . Their doctrine , as hee thought , maketh the worke of man rewardable in the world to come , through the goodnesse of God , whom it pleaseth to set so high a price vpon so poore a thing ; and ours , that a man doth receiue that eternall and high reward , not for his workes , but for his faiths sake , by which he worketh : whereas in truth our doctrine is no other then that we haue learned at the feet of Christ , namely , that God doth iustifie the beleeving man , yet not for the worthinesse of his beleife , but for the worthines of him which is beleeved ; God rewardeth abundantly every one which worketh , yet not for any meritorious dignity , which is , or can be in the worke , but through his meere mercy , by whose commandement hee worketh . Contrariwise their doctrine is , that as pure water of it selfe hath no savour , but if it passe throug a sweet pipe , it taketh a pleasant smell of the pipe through which it passeth : so , although before grace received , our works do neither satisfie , nor merit ; yet after , they do both the one and the other . Every vertuous action hath then power in such to satisfie , that if we our selues commit no mortall sinne , no hainous crime wherevpon to spend this treasure of satisfaction in our owne behalfe , it turneth to the benefit of other mens release , on whō it shall please the steward of the house of God to bestow it , so that we may satisfie for ourselues & others , but merit only for our selues . In meriting , our actions doe worke with two hands ; with one they get their morning stipend , the increase of grace ; with the other , their evening hire , the everlasting crowne of glorie . Indeed they teach that our good workes doe not these things , as they come from vs , but as they come from grace in vs : which grace in vs is another thing in their divinitie , then is the meere goodnesse of Gods mercy towards vs in Christ Iesus . 34 I fit were not a strong deluding spirit which hath possession of their harts : were it possible but that they should see how plainely they do herein gaine-saie the very ground of Apostolique faith ? Is this that salvation by grace , whereof so plentifull mention is made in the scriptures of God ? Was this their meaning which first taught the worlde to looke for salvation onely by Christ ? By grace , the Apostle saith , and by grace in such sort as a gift , a thing that commeth not of our selues , not of our workes , lest anie man should boast , & say , I haue wrought out my own salvatiō . By grace they cōfesse ; but by grace in such sort , that as many as weare the diademe of blisse , they wear nothing but what they haue wonne . The Apostle , as if he had foreseene , how the church of Rome would abuse the world in time by ambiguous termes , to declare in what sense the name of grace must be taken when we make it the cause of our salvation , saith , He saved vs according to his mercie : which mercie although it exclude not the washing of our new birth , the renuing of our harts by the holy Ghost , the meanes , the vertues , the duties which God requireth of their hands which shall be saved , yet is it so repugnant vnto merits , that to say wee are saved for the worthines of anie thing which is ours , is to denie wee are saved by grace . Grace bestoweth freely : and therefore iustlie requireth the glorie of that which is bestowed . We denie the grace of our Lord Iesus Christ ; we abuse , disanull , and annihilate the benefit of his bitter passion : if we rest in these proud imaginations that life is deservedly ours , that we merit it , and that we are worthy of it . 35 How be it considering how many vertuous & iust men , how many Saints , how many Martyres , how manie of the ancient fathers of the church , haue had their sundry perilous opinions , and amongst sundrie of their opinions , this , that they hoped to make good some part of amends for their sins , by the voluntarie punishments which they laid vpon themselues , because by a consequent it may follow herevpon , that they were iniurious vnto Christ : shall we therefore make such dead lie epitaphes and set them vpon their graues ; They denied the foundation of faith directly ; they are damned ; there is no salvation for them ? S. Austin saith of himselfe , Errare possum , haereticus essemolo . And except we put a difference betweene them that erre , and them that obstinatlie perfist in error : how is it possible , that ever any man should hope to be saved ? Surely in this case , I haue no respect of any person aliue or dead . Giue me a man of what state or condition soever , yea a Cardinall , or a Pope whom in the extreame point of his life affliction hath made to know himselfe , whose hart God hath touched with true sorrow for all his sinnes , and filled with loue towards the Gospell of Christ , whose eies are opened to see the truth , and his mouth to renounce all heresie and error any wise opposite therevnto ( this one opinion of merits excepted ) he thinketh God will require at his hands , and because he wanteth , therefore trembleth and is discouraged ; It may be , I am forgetfull , and vnskilfull , not furnished with things newe and olde as a wise learned scribe should bee , nor able to alleage that , wherevnto , if it were alleaged , hee doth beare a minde most willing to yeeld , and so to be recalled as well from this , as from other errors . And shall I thinke because of this only error , that such a man toucheth not so much as the hemme of Christs garment ? If he doe , wherefore shoulde not I haue hope that vertue may proceede from Christ to saue him ? Because his errour doth by consequent overthrow his faith ? Shall I therefore cast him off as one that hath vtterly cast of Christ ? one that holdeth not so much as by a slender threed ? No , I wil not be afraid to saie vnto a Pope or Cardinall in this plight , be of good comfort , we haue to doe with a mercifull God ; rather to make the best of a little which we hold well , and not with a captious sophister , which gathereth the worst out of everie thing , wherein wee erre . Is there any reason that I should be suspected , or you offended for this speech ? a Is it a dangerous thing to imagine , that such men may finde mercy ? The house may come when wee shall thinke it a blessed thing to heare , that if our sins were the sins of the Popes and Cardinals , the bowels of the mercie of God are larger . I do not propose vnto you a Pope with the neck of an Emperour vnder his feet ; a Cardinall riding his horse to the bridle in the blood of Saints : but a Pope or Cardinal , sorrowful , penitent , disrobed , stript not only of vsurped power , but also delivered and recald from errour ; Antichrist converted and lying prostrate at the foote of Christ : and shall I thinke that Christ will spurne at him ? And shall I crosse and gainesaie the mercifull promises of God generally made vnto penitent sinners by opposing the name of a Pope , of a Cardinal ? What difference is there in the world betweene a Pope and a Cardinall , and Iohn Style in this case ? If wee thinke it impossible for them , after they be once come within that ranke , to be afterwards touched with anie such remorse , let that be graunted . The Apostle saith , If I or an Angell from heaven preach vnto , &c. Let it bee as likely that Saint Paule or an Angel from heaven should preach heresie , as that a Pope or a Cardinall should be brought so farre forth to acknowledge the truth : yet if a Pope or a Cardinall should , what finde wee in their persons , why they might not bee saved ? It is not the persons , you will saie , but the errour , wherein I suppose them to die , which excludeth them from the hope of mercie ; the opinion of merits doth take awaie all possibitie of salvation from them . What , if they hold it onlie as an error ? although they hold the truth truelie and sincerelie in all other partes of Christian faith ? although they haue in some measure all the vertues and graces of the spirite , all other tokens of Gods elect children in them ? although they be farre from having anie prowde presumptuous opinion , that they shall be saved by the worthynesse of their deedes ? although the onelie thing which troubleth and molesteth them , bee but a little too much deiection , somewhat too great a feare , rising from an erroneous conceipt , that God will require a worthynesse in them , which they are grieved to finde wanting in themselues ? although they bee not obstinate in this perswasion ? although they be willing and would be glad to forsake it , if any one reason were brought sufficient to disproue it ? although the only let why they doe not forsake it ere they die , be the ignorance of the meanes , by which it might be disproued ? although the cause why the ignorance in this point is not removed , bee the want of knowledge in such as should be able , and are not , to remoue it ? Let me die , if ever it be proved , that simply an error doth exclude a Pope or a Cardinall in such a case vtterly from hope of life . Surely , I must confesse vnto you , if it be an errour , that God may bee mercifull to saue men , even when they erre : my greatest comfort is my errour ; were it not for the loue I beare vnto this errour , I would never wish to speake nor to liue . 36 Wherefore , to resume that mother sentence , whereof I little thought that so much trouble would haue growne ; I doubt not but that God was mercifull to saue thousands of our fathers living in Popish superstitions , in as much as they sinned ignorantly : alas what bloodie matter is there cōtained in this sentence , that it should be an occasion of so many hard censures ? Did I say that thousands of our fathers might be saved ? I haue shewed which way it cannot be denied . Did I say , I doubted not but they were saued ? I see no impiety in this perswasion , though I had no reason for it . Did I say , their ignorance doth make me hope they did find mercy , and so were saved ? What hindreth salvation but sinne ? Sinnes are not equall : and ignorance , though it doth not make to be no sinne ; yet seeing it did make their sinne the lesse , why should it not make our hope concerning their life , the greater ? We pittie the most , and doubt not , but God hath most compassion over them that sinne for want of vnderstanding . As much is confessed by sundry others , almost in the selfe same words which I haue vsed . It is but only my evill hap , that the same sentēces which savor veritie in other mens books , should seeme to bolster heresie when they are once by me recited . If I bee deceived in this point , not they , but the blessed Apostle hath deceived me . What I said of others , the same hee said of himselfe , I obtaine mercy for I did it ignorantly . Conster his words , and you cannot misconster mine . I speake no otherwise . I meant no otherwise then hee did . 37 Thus haue I brought the question concerning our Fathers , at the length vnto an end . Of whose estate vpon so fit an occasion ▪ as was offred me , handling the weightie causes of separation betweene the Church of Rome and vs , and the weake motiues which are commonly brought to retaine men in that society ; amongst which motiues , the examples of our Fathers deceased is one , although I saw it convenient to vtter that sentence , which I did to the ende , that all men might there by vnderstand , how vntruely we are said to condemne as many as haue beene before vs otherwise perswaded then we our selues are ; yet more then that one sentence I did not thinke it expedient to vtter , iudging it a great deale meeter for vs to haue regard to our owne estate , then to sift over curiously , what is become of other men ▪ And fearing least that such questions as these , if voluntarily they should bee to farre waded in , might seeme worthie of that rebuke , which our Saviour thought needfull in a case not vnlike ; What is this vnto thee ? when I was forced much beside mine expectation , to render a reason of my speech , I could not but yeeld at the call of others , and proceed so farre as dutie bound mee , for the fuller satisfying of mindes . Wherein I haue walked as with reverence , so with feare : with reverence , in regard of our Fathers , which lived in former times ; not without feare , cōsidering them that are aliue . 38 I am not ignorant , how readie men are to feed and sooth vp themselues in evill . Shall I , will the man say that loveth the present world more then hee loveth Christ , shall I incurre the high displeasure of the mightiest vpon earth ? shall I hazard my goods ? endanger my estate ? put my selfe in ieopardie , rather then yeeld to that which so many of my fathers embraced , and yet found favour in the sight of God ? Curse Meroz , saith the Lord , curse her inhabitants , because they helped not the Lord , they help'd him not against the mightie . If I should not only not helpe the Lord against the mightie , but helpe to strengthen them that are mightie , against the Lord : worthily might I fall vnder the burden of that curse , worthie I were to beare my owne iudgement . But if the doctrine which I teach , be a flower gathered in the garden of the Lord ; a part of the saving truth of the Gospell ; from whence notwithstanding poisoned creatures doe sucke venime : I can but wish it were otherwise , and content my selfe with the lotte that hath befallen mee , the rather because it hath not befallen me alone . Saint Paule teached a truth , and a comfortable truth , when he taught , that the greater our misery is , in respect of our iniquities , the readier is the mercy of God for our release . If wee seeke vnto him , the more we haue sinned , the more praise , and glorie , and honor vnto him that pardoneth our sinne . But marke what lewd collections were made herevpon by some . Whie then am I condemned for a sinner ? and the Apostle ( as we are blamed , and as some affirme that we say ; Whie doe we not evill that good may come of it ? ) hee was accused to teach that which ill disposed men did gather by his teaching , though it were cleane not only besides , but against his meaning . The Apostle addeth , Their condemnation ( which thus doe ) is iust . I am not hastie to apply sentences of condemnation . I wish from mine heart their conversion , whosoever are thus perversely affected . For I must needs say , their case is fearefull , their estate dangerous , which harden themselues , presuming on the mercy of God towardes others . It is true that God is mercifull ; but lette vs beware of presumptuous sinnes : God delivered Ionah from the bottome of the sea ; will you therefore cast your selues headlong from the toppes of rockes , and say in your hearts , God shall deliver vs ? Hee pittieth the blind that would gladly see ; but will hee pittie them that may see , and hardeneth himselfe in blindnesse ? No. Christ hath spoken too much vnto you , to claime the priviledge of your fathers . 39 As for vs that haue handled this cause concerning the condition of our Fathers , whether it bee this thing , or any other , which wee bring vnto you , the counsell is good which the wise man giveth , Stand thou fast in thy sure vnderstanding , in the way and knowledge of the Lord , and haue but one manner of word , and follow the word of peace and righteousnesse . As a loose tooth is a griefe to him that eateth : so doth a wavering and vnstable word in speech , that tendeth to instruction , offend Shall a wise man speake words of the winde , saith Eliphas , light , vnconstant , vnstable words ? Surely the wisest may speake words of the winde , such is the vntoward constitution of our nature , that wee doe neither so perfectly vnderstand the way and knowledge of the Lord , nor so stedfastly imbrace it , when it is vnderstood nor so graciously vtter it when it is imbraced ; nor so peaceably maintaine it , when it is vttered ; but that the best of vs are overtaken sometime through blindnesse , sometime through hastinesse , sometime through impatience , somtime through other passions of the mind , wherevnto ( God doth know ) we are too subiect . Wee must therefore be contented , both to pardon others , and to craue that others must pardon vs for such things . Let no man that speaketh as a man , thinke himselfe , whiles he liveth , alwaies freed from scapes and oversights in his speech . The things themselues which I haue spoken vnto you are sound , howsoever they haue seemed otherwise vnto some : at whose hands I haue in that respect receiued iniurie . I willingly forget it , although indeed considering the benefitte which I haue reaped by this necessarie speech of truth , I rather incline to that of the Apostle , They haue not iniured me at all . I haue cause to wish them as many blessings in the kingdome of heaven , as they haue forced mee to vtter words and syllables in this cause ; wherein I could not be more sparing of speech then I haue beene . It becommeth no man , saith St. Ierome , to bee patient in the crime of heresie . Patiēt , as I take it , we should be alwaies , though the crime of heresie were intended ; but silent in a thing of so great consequence I could not , beloued I durst not be : especially the loue that I beare to the truth of Christ Iesus , being hereby somwhat called in question . Whereof I beseech them in the meeknesse of Christ , that haue been the first originall cause , to consider that a watchman may crie ( an enimie ) when indeed a friend commeth . In which cause as I deeme such a watchman more worthie to be loved for this cause , then misliked for his errour : so I haue iudged it my own part in this , as much as in me lieth , to take away all suspicion of any vnfriendly intent or meaning against the truth , from which , God doth knowe , my heart is free . 40 Now to you , beloued , which haue heard these things , I will vse no other words of admonition , then those which are offered me by St Iames , My brethren haue not the faith of our glorious Lord Iesus in respect of persons . Yee are not now to learne , that as of it selfe it is not hurtfull , so neither should it be to any scandalous and offensiue in doubtfull cases , to heare the different iudgements of men . Bee it that Cephas hath one interpretation , and Apollos hath another ; that Paule is of this mind , that Barnabas of that ; if this offend you , the fault is yours . Carry peaceable minds , and you may haue comfort by this varietie . Now the God of peace giue you peaceable minds , and turne it to your everlasting comfort . FINIS . Notes, typically marginal, from the original text Notes for div A03586-e100 a Lib. 4. Ann ▪ b Lib. 1. Hist. c In vita Agricolae . d Lib. a. Notes for div A03586-e290 1 2 1. Cor. 5. 12. 13. 2. Cor. 6 v 7. a Or whosoever it be that was the author of those Homilies that go vnder his name . b Knowing how the Schoolemen hold this question , some criticall wits may perhaps halfe suspect that these two words , Perse , are inmates . But if the place which they haue , be their owne , their sense can be none other then that which I haue given them by a paraphta sticall interpretation . They teach as we doe , that God doth iustifie the soul of man alone without any coeffectiue cause of iustice . Deus sine medi● coeffectiv● animam iustificat . Casal . de quadr . part . iust . lib. 1. cap. 8. Idem l. 3. c. 9. The differēce betwixt the Papists & vs about iustification . * Tho. Aquin. 1. 2. quaest . 100. Gratia gratum faciens , id est , iustificans , est in anima quiddam reale & positivii qualitas quaeda [ artic . 2 concl ] supernaturalis , non eadem cum virtute infusa , vt Magister ; sed aliquid [ art 3. ] praeter virtutes insusas , sidem , spem , charitatē ; habitudo quaeda [ artic 3. ad 3. ] quae praesupponitur in virtutibus istis , sicut earum principiū & radix , essentiam anime tanquam subiectum occupat non potentias ; sed ab ipsa [ artic . 4. ad 1. ] effluunt virtutes in potentias animae , per quas potentiae moventur ad actus . plura vid. quaest . 113. de iustificatione . a Phil. 3. v. 8. 2. Cor. 5. 21. Rom 4. 5. 1. Ioh. 3. 7. Rom. 6. Rom. 7. 19. Cap. 1. V. 4. Hob. 1. V. 2. By sanctification I mean a separation from others , not prosessing as they doe . For true holines consisteth not in professing , but in obeying the truth of Christ. Apocal. 18. 4. Math. 24 16. Gen. 19. 15. Ver. 22. Ioh. 3. 17. Rev. 2. 22. * They misinterpret , not only by making false and corrupt glosses vpon the scripture , but also by forcing the olde vulgar translation as the only authenticall : howbeit they refuse no booke which is Canonicall though they admit sundry which are not 1. Tim. 3. 16. Iohn 1. 49. Ioh 4. 42. Gal. 5. 2. * Plainely in all mens sight whose eies God hath enlightned to behold his truth . For they which are in errour are in darknes & see not that which in light is plain . In that which they teach cō cerning the natures of Christ , they hold the same which Nestorius fully , the same which Eutiches about the proprieties of his nature . a The opiniō of the Lutherans though it be no direct deniall of the foundation , may notwithstanding bee damnable vnto some : and I doe not thinke but that in many respects it is lesse damnable , as at th●● day some maintaine it , then it was in them which held it at first , as Luther and others , whom I had an eie vnto in this speech . The question is not whether our error with such and such circumstances : but simply , whether an errour overthrowing the foundation do exclude all possibilitie of salvation , if it bee recanted and expresly repented of . 2. Thess. 2. 11. Apoc , 13. v. 8. 3 4 For this is the only thing alleaged to proue the impossibilitie of their salvatiō : The church of Rome ioyneth workes with Christ , which is a deniall of the foundation , & vnlesse we hold the foūdation we cānot be saved . * They may cease to put any confidēce in works , and yet never thinke , living in Popish superstition , they did amisse , Pighius dyed popish , and yet denied Popery in the article of iustification by workes long before his death . What the foūdatiō of faith is . Vocatâ ad concionem multitudine , quae coalescere in p●pis li vnius corpus nulla re praeterquam legibus poterat , Liv. de Rom. lib. 1. a Eph. 1. 23. & 4 ▪ 15. b Ephes. 2. 20. c Eph. 2. 20. d Ioh. 6. 68. 2. Tim. 3. 15. a Act. 16. 17. b Heb. 10. 20. c Gen. 49. d Iob. 19. e Act. 4. 12. f Luk. 2. 11. g 1 , Cor. 3. a Rom. 8. 10. b Philip. 2. 15. c Col. 3 4. d 1 Pet 1. e Eph 2. 5. f 1. Ioh. 5. 12. g 1. Ioh. 5. 13. Perpetuity of faith . a Rom 6. 10. b Ioh. 14 19. c 1. Pet. 1. d 1. Ioh. 3 9. e Ephes. 1. 14. Ioh. 4. 16. Ob. Sol. a Col. 1. 23 1. Tim. 2. 15. b Ioh 10. a 1. Ioh. 3 9. * Howsoever men be changed ( for changed they may be , even the best amongst men ) if they that haue received , as it seemeth some of the Galatians which fel into error , had received , the gifts and graces of God which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as faith , hope , and charitie are , which God doth never take away from him , to whom they are given , as if it repented him to haue given them ; if such might be so far changed by errour ▪ as that the very roote of faith should bee quite extinguished in them , and so their salvation vtterly lost ▪ it would shake the hearts of the strongest and stoutest of vs all See the contrarie in Beza his observations vpon the harmonie of Confessions . * Error convicted , and afterwards maintained , is more then errour : for although opinion be the sāe it was , in which respect I still call it errour , yet they are not nowe the sāe they were whē they are taught what the truth is , & plainly taught a Act. 15 , 5. b Gal. 3. 24. 25 c V 28. d V. 31. e V. 21. a Bucer . de unit . Eccles. s●● vanda . Calv. ep . 104. * Morn . de Eccles. * Zanch praefat de relig . a 2. Thess. 2. 13. a Rom 11. ● . * I deny not but that the Church of Rome requireth some kindes of works which she ought not to require at mens hands . But our question is generall about the adding of good workes , not whether such or such workes bee good . In this comparison it is enough to touch somuch of the matter in questiō between S. Paul and the Galatians , as inferreth those cōclusions , Yee are fallen from grace ; Christ cā profit you nothing ▪ which conclusions will follow vpon circumcision and rites of the law ceremonial , if they be required as things necessarie to saluation . This only was alleaged against me , & need I touch more then was alleaged ? c Luk 11. 39. d Matth. 5. 21. a Eph. 1. 6. 2. 7 b Gal. 5. 8. c 1. Pet 2. 9. d Eph 1. 7. 1. Pet 5 3. e Esai 53. 11. f Ierem. 23. 6 g Ephes. 8. 26 Mat. 25 23. 2. Thes. 2. 14. Gal. 2. 16. Gal 5. 23. 2. Thes. 2. 15. Haec ratio Eccle stastici sacrameti & Catholicae fidei est , vt qui partem divini sacramenti negat , partem non valcat confiteri Ita enim sibi connexa & con corporata sunt omnia vt aliud sine alio stare non possit , & qui vnum ex omnibus denegaverit , alia ei omniacredidisse non profit , Cassian lib. 6 de Incarn Dom. If he obstinately stand in deniall p. 193. a Act. 26. 23. Lib. 6. de Ircar . Dom. cap. 16. Lews of Grana Meditat. c. last 3. Panigarola letti . 11. Annot in . 1. Ioh. 1. In his booke of consolatiō Workes of supererogatiō . a Let all affection be laide aside ; let the matter indifferently be considered . Iudg. 5. 23. 
A07838	----	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie. Mosse, Miles, fl. 1580-1614. 1614 Approx. 231 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A07838 STC 18209 ESTC S111317 99846684 99846684 11671 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07838) Transcribed from: (Early English Books Online ; image set 11671) Images scanned from microfilm: (Early English books, 1475-1640 ; 1249:12) Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie. Mosse, Miles, fl. 1580-1614. [12], 85, [1] p. Printed by Cantrell Legge, printer to the Vniuersitie of Cambridge. 1614. And are to be sold by Matthevv Lavv in Pauls Churchyard [, London,] at the signe of the Foxe, [Cambridge] : [1614] The first leaf is blank except for a fleuron. Running title reads: Iustifying faith distinguished from the faith of deuills. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2003-05 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Rachel Losh Sampled and proofread 2005-02 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion IVSTIFYING AND SAVING FAITH DISTINGVISHED from the faith of the Deuils . IN A Sermon preached at Pauls crosse in London , May 9. 1613. BY MILES MOSSE PASTOR OF the Church of God at Combes in Suffolke , and Doctor of Diuinitie . The Text. IAM . 2. 19. The Deuills beleeue , and tremble . August . Ser. 27. de verb. Apost . c. 1. Fides est credere quod nondum vides , cuius fidei merces ●st , videre quod credis . PRINTED BY CANTRELL L●GG● , Printer to the Vniuersitie of CAMBRIDGE . 1614. And are to be sold by MATTHEVV LAVV in Pauls Churchyard at the signe of the Foxe . TO MY VERIE HONOVRABLE LORD , SIR EDVVARD COOKE Knight , Lord chiefe Iustice of England , and one of his Maiesties most Honourable priuie Counsell : Saluation by Christ Iesus . IT is a diuine truth ( Worthy Lord ) though crossing humane sense , spoken by the Father of truth , to him that was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of all our fathers in the truth : b Virtus mea in infirmitate per●icitur : My power is perfited in weakenesse : That is to say , c The assisting hand of God is then most lightsomly discerned , when the weakenes of man hath most euidently appeared . As the great Antesignanus of all the Interpreters most pithily doth expound it . As for example : Gods diuine Spirit , did then most sensibly shewe it selfe in Iacob , when d hee prophecied so powerfully lying sicke vpon his death bed . In Dauid , when e he prayed so seruently , almost ouerwhelmed with troubles . In Paul , when f he sang so cheerefully , fastened in the stockes . In S. Laurence , when g he spake so couragiously , broyling on the gridi●on . In a word , through the helping-hand of God , it commeth to passe , that h when men are weake , then they are strong : weake in the flesh , strong in the spirit , weake in themselues , strong in the grace of God. All humane infirmities are in nature destructiue : They arise from sinne : i Expec●ati ●●mo ortae sun● lachrymae : and they tend to death , which k is the wages of sinne . For these are all l praenuncij mortis , ●arbengers of death , and m quodda● mortis atrium , a dore that leadeth into the house of death : euery one weakeneth and furthereth dissolution . But nowe the●ough grace , they are made preseruatiue against pride , against securitie , against worldlinesse , against prophanenesse , against a thousand sinnes : n vtilius est frangi languoribus ad salutem , qu●m remanere incolumes ad damnationem . And as it is with bodily infirmities , so is it generally with all afflictions . They are like Quick-siluer and Henbane , and such other creatures , which though they be poisonable in nature , yet they are made medicinable by art . The Scripture compareth them sometimes to fire : Peter calleth them o the firery tryall . Sometimes to water , p The waters are entered euen into my soule . In one of the Psalmes they are both conioyned : q trans●●imus per ignem & aquam : we passed through fire and water . The resemblance is many wayes significant : For fire warmeth , and fire consumeth ; water refresheth , and water choaketh . And this they doe , either as they serue vnder men , or domineer ouer men : for , They are cruell masters , but profitable seruants , saith our English Prouerb . So it is with men , and their afflictions . Where they master ( as they d● in the wicked ) there they choake and consume them : but where they serue ( as they do in the saints ) there they warme and refr●sh them . In so much as Dauid professed , r Bonum est , It is good for mee that I haue beene afflicted . And one of the Fathers very notably , s Inuenies non ali●er regnare in nobis Iesum , nisi per afflictionem : A Christian man shall finde by experience , that the Lord Iesus doth not otherwise or more effectually raigne in his heart , but euen by affliction . I prosecute the Scriptures comparison yet a little farther . Plinie writeth , that there are some creatures , t which li●e in the fire , and some that u quench the fire . This hath beene true of men : and euen in the letter . x The three young nobles walked vp and downe in the 〈◊〉 : and the Apostle saith , that some y by faith quenched the violence of the fire . But it is daily true in the Metaphor . The children of God liue , and like , and thriue in the fire of affliction : as the children of Israel z increased vnder the bondage of Aegypt , which Moses calleth a the iron furnace . Their b tribulation bringing forth patience , and patience experience , and experience hope , and hope making that they are not confounded . The same Author reporteth of diuers waters in diuers places , in which nothing will sinke . As of c Asphaltides in Iurie , of d Arethusa in Armenia , of e Apuscidamus in Africa . Now of that kind , are all the waters of trouble to the children of God. They sinke not in them , they euer float aboue , as safe as in Noahs Arke vpon the face of the waters . f We are afflicted ( saith S. Paul ) yet are we not in distresse : in pouertie , but not ouercome of pouertie . We are persecuted , but not forsaken : cast downe , but we perish not . The reason is , g The Lord putteth vnder his hand , to hold them vp as it were by the chinne , that they sinke not in those waters . Yea further , the Spirit of God is h fire , and i water it selfe : with which Spirit they beeing baptized , their troubles are all so spiritually sanctified , that they consume them not , nor choake them not : but they serue like fire to warme their zeale , and like water to coole the heat of flesh : and so many wayes to fit them better to the workes of their callings . But whereunto now tendeth this dolefull treatie of Afflictions ? I write not this so much for you ( mine honourable Lord ) whose pathes are on euery side so prosperous : though I doubt not but you haue also your Crosses to beare , and which Crosses thorough the grace of God , doe more sanctifie you and your actions . But I take vp this Argument , ère nata ( as the naturall course is of Epistles ) to shew how in the studying and acting of this Sermon , The power of God hath appeared in my weakenesse . Immediately after that the right reuerend Lord , the good Bishop of London , had by his m●ndatorie letters called were to the Crosse : it pleased the high Bishop of my soule to crosse mee deepely with infirmitie of bodie : which much 〈◊〉 my studie and meditations . This infirmitie continuing many weekes , and increasing , I wrote to London to my most especiall freind ( a man of mine owne degree , and of farre better meanes to performe it ) to make supplie of my place . When 〈◊〉 his vnwillingnesse thereunto , I had resolued to 〈◊〉 , and to aduenture my bodie , I found my iorneying all the way so teadiously painefull , as that those about mee were much discomfited , and my selfe almost desp●●●ed of habilitie . Which caused me when I came there , no● only to be 〈◊〉 again with that freind of mine , to haue relieued 〈◊〉 : bùt also at the bèginning of my Sermon to màke a certaine Apologie for my selfe : a● fearing that I should haue beene compelled to be more then ordinarily short . But behold , k The Lord is with vs , while we are with him . The more mine infirmitie humbled mee , and caused me to cast 〈◊〉 whole hope vpon the helpe of God : the more readie 〈◊〉 his power to support my weakenesse , For , to my best remembrance , I neuer preached with more strength of bodie , with more audible voice , with more freedome of spirit , nor ( as it n●w appeareth ) with more acceptation of the hearers . And that not only of the Common people , whom notwithstanding a man must not neglect , l auribus ducere , to lead them along after him by the cares : but also of the better , wiser , and learneder sort : which Isidore said , were called m Sapiemes à sapore , as most sa●orie in themselues , and least tasting the relish of others . A thing farre beyond mine expectation : and farther ( well I wo●e ) beyond my desert : and of which I can giue no other reason but this : that God would shew his power in my weakenesse . To him only be the glorie of all his gifts . Now , among the best , and best indicious sort of those mine Hearers , I haue many reasons to seat and ranke your Lordship . And that not onely for your eminencie of place in the Common Wealth , which notwithstanding is of right high and worthie respect : but also for that God hath giuen you so many meanes of knowledge , so long practise in the heart of the State , so deepe insight into your owne professed Lawes , and so carefull a desire , to looke into our discourses of Diuinitie . All which are euidences that against the malicious Calumnies of that Romish Catholike Diuine ; that your fingers are often turning ouer bookes of all sorts , n to the increase of all kind of knowledge . It is true that your place hath many yeares called you to deale about Capital matters : and the more businesse haue you had that way a great deale by the treasonable practises of Romish & Antichristian Diuines . But what saith S. Hierome ? o Homicidas , sacrilegos , venerarios punire ; non est effusio sanguinis , sed Legis ministerium : To punish murderous , sacrilegious , and adulterous persons , is not that effusion of blood , which God hath forbidden ; but the administring of necessarie Lawes , which God hath commanded . For my part I would that euen their Catholike Diuines themselues , would p gladium stylo mutare , ( as Tertullian speaketh of S. Paul ) would they did leaue fingering of blood , euen of the sacred blood of Princes , and fall more to the fingering of the bookes of holy Scripture ; and not suffer themselues therein to be outgone of our Secular Iudges and temporall Magistrates , who besides matters of Iustice , applie themselues also to the knowledge of Religion . Sed illine vnde abij redeo . To your Lordship first , who pleased so honourably to comfort me ouer this labour , and then to all others of like knowledge and moderation , it contenteth me well to submit the censure of this Treatise : for , to all mens iudgements , I willingly submit it not . Some are ignorant , and cannot iudge . Now , q Graue iudicium est eius , qui iudicare non potest : The ignoranter man , the seuerer Iudge . Anacharsis misliked it in Greece , and so doe I here with vs. r Artifices certant , iudicant qui non sunt artifices : Diuines stand and preach in the pulpit ; artizans sit and iudge in the alehouse . Others are too rash and hastie in iudgement : whereas s Iudicium est firmitas stabilitasque deliberationum mentis : Iudgement is a firme and stable verdict , giuen of that vpon which the minde hath often deliberated . Others like madde dogges s●atch here and there on both sides as they goe ; reading by starts , and iudging by parcels . But Plutarch well aduiseth those that will t sift other mens doings , or confute other mens writings , non obiter percurrere , nec voces hinc inde avulsas adori●i : not hastely to runne them ouer , nor to snatch here and there a word and away : but totally and aduisedly to examine the whole . Others are malicious , poisoning with their eyes ( like Witches ) euery thing they looke on , maligning other mens credits , and deprauing other mens labours : u Habe● malitia currum suum ( saith S. Bernard ) rotis quatuor consistentem : saeuitia , impatientia , audacia , impudentia . Malice is at her chariot or caroch , for shee is a loftie minded dame . This chariot is drawne along on foure wheeles : crueltie , impatiencie , boldnesse , and impudencie . Cruell shee is , shee will spare no mans name , no not his life . Impatient shee is , shee will beare no mans infirmitie , no not an error , though to erre be most humane . Bold shee is , shee blurteth out all whatsoeuer shee knoweth . And Impudent she is , no checke nor rebuke will snibbe her , to make her hang the head . To stand therefore to such Iudges , were halfe before-hand to condemne my selfe . But to learned men , to temperate men , to studious men , to curteous men , to your Lordship , and to your like , is this poore labour in all deuotion most reuerently submitted . Now some things there are , in which I humbly craue fauourable interpretation . 1. As first that I doe not put vpon this Treatise in the penning , that vigor and viuacitie which it carried in the preaching . For there is euen in nature a great difference between the tongue , and the quill , betweene speaking and writing . The very sound and t●ne of the voice is melodie to the eare : it beeing the proper Obiect of that Sense . And thereof it is , that the speciall part of x Oratorie , is said to be Pronuntiation . And besides that , y Vox est ictus animi : passing through the eare , and braine , and blood , it smiteth ( as it were ) and giueth a stroake vpon the verie soule , and so with a kind of violence doth deepely affect it . Therefore it is called Viua vox , as that which hath in it a speciall kind of liuelinesse . Hierome beeing absent , turneth ouer Macclinus to Austen that was present : z qui viua ( vt aiunt ) voce docere te poterit : who ( saith S. Hierome ) may teach thee thereby the liuely voice , better then I can by an Epistle . But yet further , besides all the worke of Nature , there is in Preaching a speciall gift of grace : which enableth a man to speak with such euidence of the Spirit , & with such power to the Conscience , as no pen of man by writing can expresse : whereof Preaching is the most liuely and effectuall instrument of saluation , and so to be respected . 2. Secondly , I must craue pardon , that all things are not here exactly set downe , in that order and forme in which they were deliuered . Writing nothing at large , nor carrying with me any helpe of my notes into the pulpit ; some things might easily be forgotten , which I premeditated , some things might be added , which I premeditated not : some things might misse their due place , and some things their due poize : some things might bee enlarged , some things might be contracted more then I purposed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : It is not possible a but things written will slippe out of memorie . I did that in my yeares , which an other said he had done in his vigour , b Orabam meditata loquens , tres tractus in horas . To doe it without set forme of words , and to misse nothing either of matter or manner , must be the act of a man of greater gifts then my selfe . But new when I returned home , and after so many requests , had resolued to commit that which I had said to writing ; I had no safer rule to walke by , then the method by which I had in short notes digested my meditations . And therefore in that forme , they come forth into the world . 3. Thirdly , if any take offence at the multitude and multiplicitie of mine allegations : I would haue them to knowe , that as it is not mine vsuall manner of preaching in the countrie ; so here are many more Ouotations added , and some a great deale more enlarged , then as they were at that time deliuered . Tullie said of youth , c Dandum est aliquid aetati : So say I in this case : something must be giuen to this learned age , something to the solemnitie of that place , and something to the expectation of the hearers . Sure I am , that much was to be giuen to this Argument , where the Position was to be ouerswaied by Antiquity , for that the Doctrine is on all sides challenged of Noueltie . It is hard I confesse , to hold The golden meane . But there is a worse extremitie growne vp in preaching , which for reuerence of mine owne coate , I will thus taxe from S. Augustine in an allegorie : d Aduertendum est , non sol●m rerum corporearum nitore & pompa , sed eriam in ipsis sordibus lutuosis esse posse iactantiam : & eò periculofiorem , quo sub specie seruitutis Dei decipit . I haue said , if not all that I would , yet all that I could , the time so straightening me in the penning hereof , as I haue scarse found leisure to read it ouer . My prayer is now to Almightie God , that he would be pleased in mercie to accept of these my poore endeauours , and to blesse them to the good of his Church , for which they haue been vndertaken . And for your Lordship , my supplicatiō shall euer be , that God would vouchsafe to continue in you , that liuely , iustifying ▪ and sauing faith , treated vpon in this Sermon , which may keepe you from trembling here , and in the day of iudgement . So I take my leaue . From Combes in Suffolke . Maij. 29. 1613. Your Lordships in all Christian deuotion , MILES MOSSE . IVSTIFYING AND SAVING FAITH distinguished from The faith of the Deuills . The Text. Iam. 2. 19. The Deuills beleeue , and tremble . THe Inscription of this Epistle is somwhat diuers , not onely in the Latine , but euen in the Greeke editions also ; but the best and the most compleat , is that which Stephanus , and Beza follow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Catholicke Epistle of Iames the Apostle . It noteth foure points worthie of obseruation . 1. It is an Epistle . And that not onely in a metaphoricall sence , as Paul calleth the Corinthians , his a commendatorie Epistle , or as b Christ may be called an Epistle sent to vs from his Father : or as S. Augustine calleth all the Scriptures , c Letters or Epistles , which haue come to vs hither , de illa ci●●itate vnde peregrin●●ur , from that heauenly e●tie from whence we are yet pilgrims : but also in a more proper and vsuall meaning . For it is a Letter sent of one friend absent from an other ; euen from Iames the Apostle , to d the twelue Tribes scattered abroad . And so is by this Tale distinguished from the historicall , Propheticall , and Poeticall bookes of the holy Scriptures . 2. It is a Catholicke ; Epistle , Catholicke ; not onely because the Doctrine , contained in it is orthodoxall ( in which sence the word Catholicke is often vsed of the e Fathers : ) no● onely because the vse of it is Catholicke f as well to vs as to those to whome it was written at the first : but also ( and rather ) because it is not directed to any one man , as those of Paul to Timothie , Titus , and Philemon : and those of Iohn to the Elect Ladie and Gaim ; no not onely to some one particular Church or place , as those to the Romanes , Corinthians , Galatian● , and the rest : but to all the Iewes dispersed in all countries of the world g : as hath beene before our time well obserued . Therefore we translate it , The generall Epistle : not as h fearing or abhorring the word Catholicke , as the Rhemists obiect vnto vs : but as desirous to expresse best the meaning of the word , as our learned Fulke the 〈◊〉 of his time , hath answered in that behalfe . 3. It is the Epistle of S. 〈◊〉 . The name of the Author fitly answereth the Argument , Iames , or Iacob , signifieth i a S●ppla●ter . And it was giuen at the first , as other names commonly were k ●ratiane , from a speciall occasion . l Nec taemen absurdum est ( saith S. Cyril ) vt Iacob 〈…〉 supplaentator , id est , qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob : euen he that supplanteth and vndermineth Sathan . Now , this Iames the Author of this Epistle , is a notable Supplanter of all prophane Esaus : which bragge of the Spirit , and walke in the 〈◊〉 : which professe Faith , and neglect workes : and so is therein a very pi●ner to vndermine the kingdome of the Deuill . 4. It is the Epistle of Iames the Apostle . So the best Greeke copies have it . And those which 〈◊〉 the Gospels and Epistles into the Syrian language , immediatly after the Apostles times , m Iacobum Apostolum agnoscunt , acknowledge this Iames for an Apostle . And so Tremellius translateth it from the Syriake ; Epistola Iaakub . Apostoli . The Argument which Illirieus alleadgeth to the contrary , viz. that this Iames n intituleth himself the seruant of Christ , and not an Apostle ; which he would not haue omitted ( if he had beene an Apostle , ) maioris authoritatis gratia , for the adding of authoritie to his writing ; is ( as a number of his positions are ) more subtill then iudicious . For Paul omitteth his title of Apostleship to Philemon . So doth the Author of the Epistle to the Hebrewes : and both Iohn and Iude. in their Epistles . And besides , that is not nothing which Lyranus alleadgeth to this purpose , that o Iames writing to the bragging Iewes , who carried themselues so high aboue the Gentiles ; to induce them by his example to humilitie , non nominat se Apostolum , quod nomen est dignitutis : sed servum quod nomen est subiectionis : he intituleth not himselfe an Apostle , which is a name of dignitie , but the seruant of Christ , which is a name of subiection . Now , this is here worth the noting , that this Epistle being written by Iames and Apostle , it was not written by that Iames that was syrnamed Oblias , whome the Apostles Peter , Iames , and Iohn , are saide to haue p ordained Bishop of Ierusalem : though I am not ignorant that q Eusebius , and those that follow him , doe so conceiue it , For that Iames , though he were an holy and worthie disciple ( as out of Egesippys and Ios●phus is related ) yet was he but a disciple , and none of the twelue that were named Apostles . And besides that , it is to me a great reason , which one of the late writers hath alleadged in this case ; r that to write a Catholicke Epistle , that is , an Epistle common to many churches , and not peculiar to any one , vi●●tur Apostolic● 〈…〉 seemeth to be an office peculiar to an Apostle . Beeing an Apostle that wrote this Epistle , it must needes be that Iames which is called s the sonne of Alpheus , as the new t Interpreters doe conceiue it : and not Iames the sonne of Zebede , who was put to death by u Herod anon after the ascension of Christ. For this Epistle was written after the Gentiles had receiued the faith ; as appeareth by the dispersion of the Iewes among them . Therefore was the Syrian Interpreter much deceiued , who ascribeth this Epistle to that Iames , before whome our Sauiour was transfigured in the mount . For he was the brother of x Iohn , and so the sonne of Zebede , as it is manifest from the Scriptures . The Authoritie , and Authentitie of this Epistle hath bin much questioned in the Church . y Origen mentioneth it not in the Catalogue . z Eusebius and a Hierome affirme , that many in ancient time did not receiue it . Nicephorus following them , b agreeth with them all ▪ Caiet a●e , Erasmus , Luther , Musculi● , and some others ; haue hardly approoued it ; and haue witnessed their distrust of it , and added reasons thereunto . But that worthie Zanchius hath quite broken the necke of the controuersie ; by shewing , that although c many doubted of it in the ancient Churches , yet it was neuer questioned of all ; nor vtterly reiected of any . For indeede d Augustine . e Cyprian , or Ruffin●● rather , f Nazianze●e , and others , doe by name recite it among the Canonicall Scriptures . And the reformed Churches at this day doe receiue it . Among the rest wee of the Church of England doe not onely appro●ue it by g Subscription , but also ascribe it h to Iames an Apostle . Therefore doe both i Campian , and k Bell●rmine vniustly chalenge vs , and the Protestants in this behalfe , To them I say with our learned Whitakers , l Alios lacessant , nobis posthac ne molesti sint : Let them chalenge others , and trouble vs no more . For we without scr●ple , and exception , doe generally receiue this Epistle for a part of the holy word of God. The Occasion that mooued the Apostle to write , was not the m error of onely faith vnto iustification , as the Rhemists would implie out of S. Augustine . For n The error of onely faith , against which S. Augustine writeth , o was of them that thought the profession of Christian religion ( how wickedly soeuer a man liued ) was sufficient to saluation . Against which this Epistle , and others were written . Indeed there seeme to haue beene p two principall occasions , that procured this Epistle . The one , the fierie persecution of the Church , which causeth the Apostle q more then once to inculcate exhortation vnto patience . The other , that hypocrisie which raigned in many : r For there were many that professed religion , which in word were Christians ; but not in life and manners . Such as Paul prophecied of , s hauing a shew of godlinesse , but denying the power thereof : like the Church of Sardi , t who had a name that she liued , but was dead . For the reformation of which , this Epistle is thrapped full of exhortations vnto all good workes . The State of this Epistle is almost wholly Doctrinall . u Scripsit eam more & genere docendi : and teacheth in the manner of Common places . The fift common place ( following that memorable B●za , who hath so well deserued of the new Testament ) is begunne at the 14. verse of this second Chapter . There the Apostle entreth into discourse what manner of faith that is , by which a man is saued , and sheweth that it is neither an hypocriticall profession , and ostentation of faith , where it is not in truth ; no nor euery kind of true faith , which is saith indeed , that is able to iustifie a man before God : but onely such a kind of true faith , as is fruitfull in good workes . This doctrine the Apostle first proposeth by way of Question , x What auaileth it , my brethr●n , if a man say hee hath faith , when hee hath no workes , can the faith saue him ? that is , can such a kinde of faith saue him ? As if hee should say ; No : such a faith as hath no workes , cannot saue a man , Secondly , he openeth and illustrateth the truth of this proposition , by a familiar similitude . For if a brother or sister be naked and destitute of daily foode , And one of you say vnto them , depart in peace , warme your selues , and fill your bellies , notwithstanding you giue not them those things which are needefull to the bodie : what helpeth it ? Euen so the faith , if it haue no workes , is dead of it selfe . The meaning is : Euen as good and charitable words profit not a poore man , if we doe not indeede releiue him ; so speaking of faith , and professing of faith , will not saue a man , vnlesse his deedes declare that hee hath saith indeed . Thirdly , he bringeth in a true beleeuer , whose faith is fruitfull , chalenging as it were an hypocriticall professor of faith to declare it by his workes ; Shew mee thy faith by thy workes , and I will shew thee my faith by my workes . As if he should say ; I haue faith , and I declare it by my deedes : if thou hast faith ( as thou braggest ) shew it by thy deedes also . Fourthly , he sheweth by instance and example , that not the shew of faith , no nor euery kind of true faith is able to saue and iustifie before God : As to beleeue that there is a God , that there is but one God , that this God is mercifull , iust , &c. no , not to beleeue all that to be true which is written of God in the Scriptures , is sufficient to saluation . For so much the very Deuills of hell beleeue , and yet are in no comfort , nor hope of fauour . And this hee laieth downe in the 19. verse : Thou beleeuest that there is one God , thou doest well : the Deuills also beleeue , it , and tremble . As if he should say ; In beleeuing so much thou doest well : for that is true , and ought to be beleeued : but this is not inough , nor sufficient . If it were , then the Deuills might be saued ; for they beleeue so much as well as thou . But they beleeue that , and yet tremble , so thou m●iest beleeue as much , and yet be damned . And thus I am come to the words of my Text , The Deuills beleeue , and tremble . The words are a plaine and full proposition , consisting ( as euery proposition doth ) ex subiecto : The deuills . Et ex praedicato duplici ; beleeue , and tremble . Of the Subiect I meane not to speake at large , though it offereth iust occasion to intreat of the names , of the nature , of the quaelities , and of the number of Deuills : of which points also I haue had many meditations : But by discoursing of them , I should not attaine to the principall ende of my thoughts . I will therefore deliuer onely so much of them , as maketh to the opening of the Text , and that euen in three words ; and so proceede to that which followeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) It is necessarie that we vnderstand what kinde of persons or creatures the Apostle intendeth in this word : and the more , because the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hath beene vsed in diuers significations . Therefore thus I vnfold it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertullian , y Nescitis geni●s daemonas dici , & inde diminutina voce , daemonia . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or daemon , signifieth properly , Deus , diuinus , sapi●ns , sciens , fortunatus , faelix : as euery meane Scholler that hath read either Greeke Lexicons , or Greek Authors easily vnderstandeth . And therefore in old time , and among the Heathen , Daemon was a word of good intendment , and vsed to the better part . For who knoweth not this distinction betweene Plato and Aristotle , that the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yea Plutarch calleth Plato , z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which yet X●lander translateth Diuinus . Homer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the superexcellenci● of his wit and knowledge . Homer himselfe calleth all his gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato called vniuersi modereatorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesi●● calleth the Worthies of the golden age , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib●nius extolleth 〈◊〉 after his death , a ô 〈…〉 The Athenians say of Paul , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Beza transl●●eth , b Asette● forth , 〈…〉 of new gods . Thus hath the word beene vsed . But now , d Post Christum n●tum , nomen d●m●●is suspectum fuit , & ●di●sum tanquam rei maleficae atque impr●bae : Euer since Christs time , the name of Daemon hath beene suspitious , and odious , as the title , or note of some euill and wicked thing . Augustine saith , that e in the Scriptures , we haue Angels good and bad : ●●●quam verò bon●s d●mones legimus ; but neuer any good Deuils : Sed vbicunque ill●rum literarum hoc nomen posit●● reperitur , ●i●e d●mones , ●i●e d●monia dicuntur , non niss maligni significa●ntur spiritus . But Daemones euer signifie the wicked Spirits . Of that I might giue infinite instances . Read Matth. 7. 22. Matth. 8. 28. 31. Matth. 9. 33. and other places , too long to recite . Therefore must Iohannes Eud●mon lately come from Rome flie to the Popes omnipotencie for the Canonizing of his name . For nor Scriptures , nor Fathers allow any good Deuills , now to be named in the Church of God. No : wicked men euer take it in the worse part . The Iewes obiect it to Christ in disgrace , f daemonium habes , thou hast a deuill : g etiam vulgus indoctum in vs●● maled●ctis frequentat , saith Tertullian . The ignorant people vse it only to cursing and banning : The Deuill is on thee , the Deuil take thee , &c. No , h there is none so learned , and in learning so well vnderstanding what signification Daemon hath in it selfe , and hath borne in former times , which dareth now say by way of commendation to his seruant , Daemonem habes , Thou hast a deuill ; Sed ●●ilibet hoc voluerit dicere , non se aliter accipi , quam maledice●e voluisse dubitare non possit : But when soeuer he vseth it , he can not doubt but to be conceiued as one that meant to reuile him to whome he speaketh . So then , gather from hence , of what kind of persons Iames intendeth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not of the Heathen gods , not of the wise Philosophers , not of the valiant Worthies ; to whome former ages ascribed that name : but of the wicked Angels , which i stoode not in the truth , k which kept ●ot their beginning : those same Aposta●a angeli , which ( as Cyprian speaketh ) l ad terrena contagia de●oluti , è coelesti vigore recesserunt , which turning themselues to earthly corruption , lost that heauenly excellencie , wherein they were created . Of these S. Iames h●re speaketh , and saith , that They beleeue , and tremble . Of these Deuills or wicked Angels , the Apostle here auerreth two things ; the first , that They beleeue ▪ the second , that they tremble . 1. They beleeue ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The verb vsed in the Original hath diuers significations , m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know to whome I haue trusted . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , R●lie not vpon the people . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He committed not himselfe to them . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We prooue or confirme all things ▪ But most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ signifieth in the Scriptures , to beleeue , to assent vnto , to be perswaded of As , q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ with the heart we beleeue vnto righteousnes ▪ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Abraham beleeued God ▪ s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ In part I beleeue it to be true . And so m●st it of necessitie be taken in this place , the whole drift of the Apostle beeing here to intreat of true and false faith and beleefe . So the meaning shortly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the Deuills ; that is to say , the euill Angels and damned Spirits , doe beleeue , that is , are perswaded , and in their pers●asion , doe assent to many things to be true . And this may ●ppeare by diuers reasons . 1. t Omnia quae credimus , vel visu credimus ; vel auditu , saith Saint Ambros●● All our beleefe ariseth either from sight , or hearing . Now the Deuills can not 〈◊〉 see much , partly by that eminencie of place , u beeing seated in the aire , from whence as from a watch tower they look down round about them : partly by their x wand●ing vp and downe the world 〈◊〉 so great 〈◊〉 , y as no man ▪ no beast , no 〈…〉 z 〈…〉 ●les est , saith T●rt●●lian . Hoc Angeli & dae●●●e● . All Spirits both Angels and deuills are like a flying bird . Igit●r momento vbique sunt . Totus orbis illis locus vnus est . They are here and there and euery where in a moment , all the world is vnto them as one certaine place . Not by vbiquitie , filling all places at once , but by Cel●riti● , moouing to a thousand places in the turning of a hand . And therefore if that be true of Augustine , a Dicuntur credi qu●● videntur : sicut dicit vn●●quisque aculis suis se cr●dere . Things that are seene are said to be beleeued : as euery man saith , hee will beleeue his 〈◊〉 eyes : then the Deuils seeing so much , ●●ust needs also beleeue much , and be perswaded of the truth of much : according to this here of S. Iames , The Deuils doe beleeue . 2. As the Deuills see much , so also they ●eare exceeding much . Now b Fides est assenti●i 〈◊〉 , to approoue for truth what we ●eare another man speake , this is beleefe . The Deuills then heare God himselfe speake much , when they stand c before him . And all that they cannot but beleeue to be true , because they know that . d God● 〈◊〉 li● . e Dicta Iehoue ▪ dicta p●●a . They he●●e the good Angels speake much , when they come among them , and all tha● also they , cannot but beleeue to be true . For they know that the holy Angels are established in the state of grace : f Angeli 〈◊〉 sun● 〈…〉 gràti● : and so cannot fall by lying , and that they were euen from the beginning g supported of the holy Ghost , ne à veritat● 〈…〉 ; that their will should neuer decline from the ●ruth . Againe , they h●are much spoken from the 〈◊〉 of God , and all that also they 〈◊〉 but beleeue to ●e true . For they know that the 〈◊〉 of God , is h 〈◊〉 veritatis , the word of 〈◊〉 . i 〈…〉 God is the teacher of truth : and ●hereis 〈…〉 , because the Deuills haue beheld in the doing , therefore they cannot but beleeue them to be true in the relating . The Deuills therefore doe most certainely beleeue . 3. From seeing much , and hearing much , and obseruing much , ariseth their abundant , and in a manner their in●inite knowledge . And that not onely about all kind of creatures and secrets of nature : but also concerning God himselfe , and his diuine mysteries . For ; first , They know there is a God : k Dae●o●es Deum , & Pagani credunt : Deuils and Infidels acknowledge so much . 2. They know there is but one God. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : One God of himselfe : One God in all . 3. They know this God , to be such a one as he is : for they call him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The most high , or almightie God. 4. They know that in this one God , there are three distinct persons . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They knowe Christ ; o Iesus I know . 6. They know p Christ to be the Sonne of God. 7. Yea , to be God himselfe . q O lign●●m f●●lix in quo Deus ipse pependi● . A verse ascribed to one of the Sybills by the Gen●iles of whom S. Augustine said , they were r prophet●● non ●psius , none of Gods Prophets . 8. They know the Scriptures , for s they alleadge them to Christ : and Anthonie the Eremite t often heard them sing , & impuro o●e sacrae scriptu●a● rum eloquiae meditari ; and with their v●cleane mouthes ▪ talke and conferre of the holy Scripture● . 9. They know the Gospell , and the nature thereof : for they call it u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the way to saluation . 10. They know many things to come , either as they are reuealed vnto them of God : or as they foresee the effects in their causes . For they foretold the x death of Saul : and the ouerthrow of the y Idols temples in Egypt and Alexandria . 11. Yea many times they discerne the secret motions , thoughts , and affections in the heart : z ex signis in corpore illos sequentibus : so farre as they make impressions in the bodie , and bewraied by ●he passions thereof . And therefore of their abundant knowledge is it that they take this name , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , full of skill , full of learning , full of knowledge . Now then the Deuills knowing so much of God , of Christ , of the Scriptures , of the Gospel , of things pre●ent , of things passed , of things to come , of open actions , of priuate thoughts , and so forth ; how can it be but they must also beleeue exceeding much ? For , b Fides est cognitio eademque certi●●ima : faith is knowledge , and a most certaine kind of knowledge : yea and that euen in the iudgement of the great Schoolman , c in quantum intellectu● determinatur per fidem ad aliquod cognoscibile . Therefore Peter Martyr expoundeth these words of S. Iames , of the Deuills knowledge , d Credere posuit ▪ pr●●●sse : The deuills beleeue ; that is , the deuills doe know , that there is one God , &c. But the Conclusion is ▪ if beleeuing ●e here put for knowing , yea if beleef● it selfe be knowledge , and then the deuills know so much ▪ as hath beene before declared ; it must needs be out of question vnto vs , that S. Iames speaketh truly , The Deuills 〈◊〉 . 〈◊〉 the Doctrine is cleere : descend 〈◊〉 to Vse ●nd Application . Now the vser of this Doctrine are manifold . 1. S. Iames here in the word of an Apostle , affirmeth plainly and directly , that The deuills beleeue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that is sufficien● 〈…〉 needlesse , and friuolous for School●●●● so long after to enquire , e vtr●●s in 〈◊〉 ●it fides , whither the Deuills haue faith or no ? And yet a thousand and a thousand such Questions they mooue : of which a man may say , with the Disciples in the Gospel , f Ad quid hae●perdi●io ? To what ende serueth such wa●t of time and labour ? A right learned , graue , and godly Diuine , and a man of famous memorie , gaue this censure of them in my hearing . He saide , o they had plus argutiarum , quàm doctrinae , plus doctrinae , quàm vsus : a goodly kind of learning forsooth ; that whetteth the wit with quaint deuises , and filleth the head with nice distinctions : with which when a man hath stuffed his note books , they are like the Staphylodendron p that Plinie writeth of , whose wood is faire and white like the maple , whose leaues are broad and beutifull , whose fruit is coddes with nu●ts sweet as the filberd : and yet Dodoneus saith of it , that it is good for nothing . I would therefore intreat and perswade all young Diuines , to beginne their race with trauersing the worthie writings of Luther , Melancthon , Calvin , Beza , Zanchius , Musculus , and the like , ( bookes some thirtie or fourtie yeares agoe in the onely request ) and of them to take their chiefe repast : vsing only the other like sweet meats after a feast , rather to close the stomacke , and to delight with varietie , then to satisfie the appetite , or to support nature . For my part , I refuse not wholly to vse them , as will appeare by this Treatise : but in many cases , ( as namely in this of the Deuills beleeuing , ) I hold both their Obiections and Solutions so needeles and friuolous , as I doe not vouchsafe them so much as a bare relation . This may suffice the bodie of this Auditorie ; that the Apostle here affirmeth , and reason from the Scriptures confirmeth the same , that there is faith and beleefe , euen in the Deuills . Secondly , this sheweth that the very Deuils of hell haue some thing in them that is good . For they beleeue . Now true and right beleefe , is of it selfe the good gift of God. Indeed the Deuills as bad as they are , haue in them many good parts , For 1. their naturall substance is good : it is the creature of God , and r all that God made , was exceeding good . 2. Their naturall qualities are good , their knowledge , their vnderstanding , their wisedome , their immortalitie , their inuisibilitie , their agilitie , and the like , are all good properties in themselues . 3. They often speake that which is good . As when they professed s Christ to be the Sonne of God , and Paul and Barnabas t to be the seruants of God. For all truth hath correspondencie to God , the fountaine and rule of truth . 4. Many times they doe that which is good in it selfe . As when by Coniurers they fetch home stolne goods to the right owners ; or by Witches doe cure and heale desperate diseases . My selfe did once know u an aged and impotent woman , so silly as she was not able to giue any reasonable account of her faith , and therefore no likelihood that she should be indued with a miraculous faith : who notwithstanding only with a cleane linnen cloath , and a short praier in the forme of a ●iming spell , by blessing the sore part , cured manifold diseases , creeples , lazers , vlcers , fistulaes , nu●●es , lamene● , and what not ? The whole countrie sought to her as a pettie God : but I verily beleeue , that though the cures were temporarily good to those that enioyed thē , yet they were all wrought by the power of the Deuill . Neither may that seeme strange to any that readeth in the Scriptures , that x Pharao●s Inchanters imitated Moses : that y wicked men doe many great workes : that z Heretiques to confirme their doctrine , haue raised the dead , healed the sicke , foretold things to come : that a men by inchantments haue cast out deuils : yea , that vnbeleeuing Iewes b by calling vpon the name of our Lord , haue cha●ed away Deuils : that the c second beast which came out of the earth ( the liuely image of Papacie , ) did great wonders , so that hee made fire to come downe from heauen : and a thousand such instances in diuine , and humane Writers . But to returne to my purpose . Among other good parts in the Deuils , this their beleefe is good . For d faith in the wicked , donum Dei dici potest ; saith the great Master of the Sentences . And Bellarmine himselfe confesseth , that e both the faith of the wicked , and of the Deuils , est recta & vera fides exparte obiecti , ●s true and right faith in respect of the obiect , which it apprehendeth . Yea S. Augustine comparing Peters confession in the 16. of Matthew , f Thou art the Christ , the Sonne of the liuing God , with the confession of the Deuill in the 1. of Marke , g I know thee what thou art , euen that holy one of God : saith , that h though Peter was commended , and the Deuil cast out speaking the same thing , and so the same confession was beneficiall to the one , and destruction to the other ; In vtrisque tamen non falsa , sed vera ; non neganda , sed agnoseend●● ; non detestanda , sed approband● est : that is , yet in both of them it was not false , but true ; not to be denied , but to be acknowledged ; not to be detested , but approoued . Yea , and lastly , the very drift of S. Iames in this place implieth that the faith in the Deuills is good , and right , and true . For hee will prooue that an imaginarie , titularie , and pretensed faith , cannot saue ; by an argument à maiori : for so much as there is some kind of faith , which is true , and right in it selfe , and yet that will not bring to saluation ; which he instanceth presently by that faith which is in the Deuills , as hath beene before declared . Now that we may applie all this to our vse . As it is with the Deuils , so is it in this case with all Deuillish men . No man so wicked , nor so very a Deuil incarnate , but that besides the common gifts of nature , as strength , shape , limmes , sence , reason , and such like , ( which all are good parts in themselues ) hee hath also many times , i speciales dei gratias , ( as M. Ca●vin da●eth to call them ) some speciall graces of God ; quas variè & adcertum modum prophanis alioqui hominibus dispe●sat ; which in diuerse sorts , and certaine measure , hee dispenseth to men otherwise meerely prophane , and voide of all goodnes , and religion . As for example : k Esau had a certaine extraordinarie cunning and dexteritie in his game . l Balaam had a mightie gift of prophecie . m Saul had another heart giuen him fit for gouernment , and to goe in and out wisely , and couragiously before the people . n Achit●phel counsell● as an Oracle in his time . o Iudas had power to preach , and to doe miracles . And yet Esau was a p prophane person . q Balaam loued the wages of iniquitie . r Saul was depriued of the spirit of God. s Achitophel hanged himselfe . And t Iudas was a Deuil . u Baptisme ( saith S. Augustine ) is the gift of God : But , habent illam boni , & mali : Euill men are baptised also ▪ for so was x Simon Magus . Prophecie is a y gift of the Spirit : yet , Propheta●●t Saul iniqu●s , saith S. Augustine in the same place ; z Saul also was among the Prophets . At length hee addeth , Numquid dicuntur credere soli boni ? And as touching faith : Are only good said in the Scriptures to beleeue ? & demones credunt , & contr●miscu●t . No : wicked men are said to a beleeue also : yea , The deuils beleeue and tremble . So farre S. Augustine . Now to come home to our selues . Hee that will cast his eies vp and downe in the world , shall he not see a good Statesman , and yet a meere Atheist ? A deepe Diuine ; and worldly minded ? An expert Lawyer , and yet a corrupt Iudge ? An experienced Phisitian ; and yet a daily Tobacconist ? A faire Marchant , and yet a very merchant ? A Beleeuer , and yet a deuill ? Chrysostome in one of his Sermons , which he intituleth in the commendation of Dauids Psalmes , hath this notable , but fearefull speeck : b Qui volens delinquit , vel spontè furit , daemon est : Hee that willingly sinneth , ( that is to say with greedinesse : for I dare not vnderstand him of euery voluntarie trespasse ) and furiously rush●●h into it , ( like a bard ●orse into the battaile ) he is no better then a deuill in the shape of a man , or no better then a man , in the nature of a Deuil . A terrible censure , giuen vpon all our carnall Liberti●es , Atheists , blasphemers , common drunkards , daily whoremasters , continuall ●surers , and oppressors , and their like ▪ which were created to the image of God , but liue in the likenes of the Deuill : which professe to beleeue as the righteous , but goe no further then the wicked : good parts they may haue , so hath the Deuill , yet good men they are not , nor in more assurance of saluation then are the damned deuils of hell . And all this must teach vs , not to content our selues with ordinarie gifts of nature , which are common with vs , to the deuills ; no nor with some extraordinarie grace , by which euen wicked men are sometimes fitted to particular workes , or speciall callings . But let vs labour to turne truly vnto God by repentance , which the deuills can not doe : to be engrafted into Christ by faith , which the deuils cannot be : and to possesse the spirit of sanctification , which the deuils cannot haue . So shall we resemble the blessed Angels in goodnes , and be partakers of their glorie in the heauens . 3. The Deuils beleeue . What ? that there is one God. So S. Iames saith in this place : and much more they beleeue , as hath beene before declared . A notable Item for Atheists , which neither beleeue there is a God , nor a Christ , nor a Deuill , nor an hell , nor an heauen , nor any thing else belonging to deuout religion . c The foole hath said in his heart , there is no God. O damned crue of cursed men ; worse in this behalfe then the very Deuils of hell : d Qui non credunt pei●res sunt , quam daemones , & tardiores quam daemones , saith Augustine : They that beleeue not these things , are worser and duller then the Deuills , euen in naturall sence and vnderstanding . And yet we may say of our times , as Ar●obius spake of his : e Audiuimus quosdam Philosophandi studi● deditos , par●im vllam negare esse vim diuinam , partim an sit quotidi● quaerere : We haue heard it reported , ( and I would it were not true ) that some , if not schollers , giuen to the studie of Philosophie , yea Knights , Gentlemen , and others leaning too much to wit , and reason ; haue partly denied statly that there is any diuine power , and partly are yet sifting , and disputing whether there be or no. Some haue not feared to make report of Schools of Atheisme among vs , and I will report an example sounding shreudly thereunto . A reuerend and auncient Preacher , who liued , and died not long since in this honourable Citie , a man whose goodnesse , and conscience I well knew to be such , as hee would commit willingly no fable vnto writing , reporteth this historie of an Atheist in England : f A young man a Papist not satisfied with the course of life which he found among men of that religion ; declined from them to the Protestants . Not contented with their conuersation neither , he diuerted from them to the Familists . There hee rested himselfe , and found satisfaction . The first principle which they taught him , was this , that there was no God. As indeed the villanies and abhominations of the Familists beeing such , as are reported , they had need feare vp their consciences , before they attempt them , and da●me vp their naturall light , perswading themselues that there is no God to see them , nor Iustice in God to be auenged of them : well : this youth vpon this perswasion , fell to a loose life , and at length stole an horse , for which he was apprehended , conuicted , condemned , and ledde to execution : when hee was readie to be turned off , hee desired the ladder to be staied , and vttered these words : Well , say all what they will , surely there is a God : and this God is louing to his freinds , and terrible to his enemies . Now turne mee off . O invincible testimonie of conscience , and ô the mightie hand of the highest God! that is able to draw forth testimonie to himselfe from his most professed enemies . When Seneca disswaded Nero from his villanie , and exhorted him so to deale , and so to carrie himselfe , g vt facta superi semper comprobent sua ; that the Gods aboue might approoue and accept his doings : Nero answered like a dogged Atheist ; stulte , verebor esse cum faciam Deos ? doting Philosopher , ( quoth hee ) when I goe about mine odious designes ( the polluting of my selfe , the defiling of my kinred , the ripping of my mother , the murdering of my nobles , the fiering of my imperiall Citie , &c. ) shall I then stand fearing or imagining that there are any Gods ? And what shall we say to hainous malefactours , that attempt , and effect robberies , slaughters , poisonings , murdering of Kings , blowing vp of Parliaments , supplanting of Christian states , ( in which kinds our bloodie Papists of late yeares haue excelled : ) doe they not say for the time with Nero , verebor esse cum faciam Deos ? If they did not : a man would wonder that the very remembrance of the name of God should not terrifie them from so heighnous impietie . I conclude this point with that of Augustine , h Vinam sicut daemones iudicem , sic homines agnoscerent saluatorem : My praier shall be for this godlesse crue , that as the Deuills acknowledge Christ for their Iudge , so God would vouchsafe to turne their hearts , that they may acknowledge him , and embrace him for their Sauiour . Hitherto I haue spoken of the Deuills faith , now it followeth to speake of their feare . The Apostle here saith , that They tremble . The old Latine translateth it , contremiscunt . Beza , horrescunt . Castalio , horrent . Hemingius , exhorrescunt . All in effect to one purpose . The Greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which they that haue trauailed in the Greeke tongue , ascribe most properly to the roaring of the sea . For i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is maris agitatio . From thence it is translated k to the hideous clashing of armour in the battell ; and some other things too long , and not very needefull to rehearse . The word seemeth to implie an extreame feare , which causeth not onely trembling , but also a roating , or shriking out . As those are woont to doe that are in extremitie of this affection . l The Iaylor came trembling into Paul and Sylas , when the earth was shaken , and the prison doores were opened . And the m Disciples cried out for feare , when they had thought they had seene a spirit walking on the waters . And n Plutarch sheweth the reason why in nature men in their feare doe tremere , & horrere . The one , because the spirits gathered and stirred together , doe smite the bodie , and so make it to shake , and tremble . The other , because hu●●ore dens●to pils pressi eriguntur : the hai●es beeing thrust forward with the thickned humours of the bodie , they stand right vp with feare . As the wild boare is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setis horreseere . So the word implieth , that feare in the Deuills is so extreame , as it maketh them to quake , yea to roare ou● in passion . And indeede it can not be but the Deuills must feare exceedingly . For , 1. The best men , yea the best Angels can not but feare , when God draweth neere to them , or they draw neere to God. o Moses trembled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and dur●t not behold when God p appeared vnto him in the fie●ie bush ; yea he hid his face , for he was afraid to looke vpon God. And the Seraphims q couer their faces with two of their wings● r not beeing able to beare the brightnes of the glorie of God , no more then we are able to looke vpon the sunne . Now if godly men , and holy Angels , appeare not before the presence of the glorious God , without feare , and abashment ; how much lesse then the Deuill , who is s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that euill one ? So called t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is apex iniquitatis , the height , depth , the summe , the fulnes , the beginner , the finisher of all iniquitie . 2. The conscience of sinne alone is able to make any creature to tremble . It is u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Plutarch speaketh ) like and vlcer or wound in the flesh , leauing behinde it sorrow or griefe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euer goaring , and euer pricking the minde . Et caeco verbere plectit . x Adam feared so soone as euer he had sinned . How much more then must the Deuill needes feare , that besides his first fall , hath heaped vp sinne to sinne , y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning of the world ? yea , and that in an high degree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing a murderer from the beginning , yea and that not of bodies onely , but of soules also : how much more , I say , must the touch of his sinne make him to tremble before the presence of God. 3. A malefactor condemned , and adiudged to death , can not but liue in continuall feare , expecting hourely his shamefull and painfull execution . For z death is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speaketh , of all things the most fearefull . And then , a Nulla mor● inquietior est , quam quae statim tota est , saith Quintilian : The heauiest death is that , which commeth with all his weight at once : such as is the execution of the malefactour . Now this is the present estate of the Deuills . They are alreadie b cast downe to hell : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they are c iudicio deputati , adiudged and deputed to hell , and torments ; and vnto that execution they are reserued in chaines of darknes ; or as Iude saith , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in euerlasting chaines vnder darknes . And so like condemned prisoners , e carceris atrocitatem dimidium ponae sustinent , donec as vl●imum 〈…〉 trahantur ; they beare the torture of the 〈…〉 chaines , and fetters , and manicles , the one halfe of their punishment , vntill they be drawne forth to the vtmost execution : which shall fall vpon them sod●●ly , and all at once . Therefore how can the Deuills but tremble continually ? An example of this trembling and feare in the deuills , the H. Ghost hath recorded vnto vs in the Scriptures . f Christ comming into the countrey of the Gergasens , there met him two possessed with deuills . And what an horrible feare expresse they in their demeanour ? First , they cried out : g as the witch did when shee discouered the King so neere her , who had put Sorcerers and Soothsayers out of the land : and as the Disciples h cried out for feare thinking they had seene a Spirit , when Christ came walking towards them on the waters . i Clamor exprimit a●gustiam animi desperantis : This crying out of the deuils when they saw Christ , bewraieth the straightnes of a desperate minde . As k Woe , Woe , in the Reuelation . And , l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Sophocles and Euripedes . Secondly , they would fai●● turne him off hand : m Quid nobis & tibi ? What haue wee to doe with thee ? As if they should say , Come not neere vs , wee haue no desire to meddle with thee . Thirdly , they feare present execution : Art thou come hither to torment vs before the time ? The word in the Originall is very significant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast vs into the torments of hell . For so the same word is expressely vsed by S. Luke : The rich man in hell , n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beeing in torments . And hell it selfe is there called , o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place of torments . And so in mine opinion the Greeke Church vsed the word in their Liturgie , as it is excellently , and to speciall purpose alleadged by our p learned Bishop of Elie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : By thy vnknowne sufferings , and ●ellish torments , Good Lord deliuer vs. And thus e●ery 〈◊〉 they shewed , that q the presence of Christ was a 〈◊〉 vnto them , sicut reo praesentia Iudicis , & seruo fugiti●o praesentia Domini sui : as the presence of the Iudge is terrible to the guiltie fell●n , and the presence of the master is fearefull to a fugitiue seruant . And if any man will obiect against this , that the deuills bewaried no such extremitie of feare ; because an other Euangelist saith , r they ranne to him , as willing to draw neere him , and worshipped him , as cheerefully doing their homage ; Let that man take for answer , that the deuills ran to Christ , s à spiritis malo voluntariè exequente , sed à spiritu bono voluntarie compellente : the euill spirit executing that , which the good Spirit of God inforced them vnto . The man must needes runne , ( faith our Prouerbe ) whome the deuill driueth ; and the deuill must needes runne , when God his master whippeth him forwards . And as for the deuills worshipping of Christ ; farre enough was that from any deuout homage : for he did that which he did , t non humilitate sed necessitate compulsus : not induced with due reuerence , but compelled by extreame necessitie . Non ●more boni , sed ●imore grauioris supplicij : not for any loue of goodnesse , but for feare of greater punishment . As a false hearted Papist may crouch , and creepe , and doppe like a Frier , before the Worthy King of great Brittaine , not of any loue to his person , or honour to his estate , but for feare of his sword , and the iustice of his Lawes : The deuills therefore notwithstanding all this , quaked like Aspen leaues at the presence of Christ. From hence arise many lessons of instruction . As. 1. The Deuills are euer trembling before God : it followeth by necessary consequence , that they can carrie no loiall affections , not louing deuotions towards God. For , Quem metuunt , oderunt . And as Tertullian spake the very same , u Odium timor spirat : feare breatheth out hatred . The scholler that daily feareth the rodde , the seruant that hourely feareth the whippe , neither of them can beare true or hartie loue vnto their master . Therefore is the Deuill rightly called x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because hee beareth euer tearmes of hostilitie against God , and all his seruants . S. Iohn in the Reuelation sheweth , that y the Deuill fought against Michael himselfe , whom Daniel calleth z the great Prince . And rightly , for the word implieth , a Quis sicut Deus ? who is like the Lord ? And so it is by the Protestants iustly ascribed to the b Sonne of God : who , as Daniel speaketh , standeth for the sonnes of his people . Beeing foiled of him , c he persecuted the woman . She being deliuered , d he went and made warre with the remnant of her seede . So God , the Sonne of God , the Church , the members of the Church , are continually opposed of the deuill , and his ministers . Hereof he is called e Sathan , that is to say , an Aduersarie ; beeing euer ad oppositum , resisting where hee can ; obeying vnwillingly where he cannot resist . A notable patterne of all vnsanctified men ; ( such Father , such children , ) who hauing not receiued the spirit of Adoption , and therefore continually in feare of the wrath of God ; serue God , but vnwillingly ; stoope to God , but traiterously ; no loyall nor so●n-like affection ruling in their hearts . A good note for a man to knowe what manner of spirit raigneth in him : A wicked man led by the spirit of Satan , would doe more harme if he durst , to satisfie his corrupt affections ; a good man led by the spirit of God , would doe more good if he could , to please and honour his heauenly Father : But feare restraineth the one , and loue inciteth the other . 2. This sheweth the miserable estate of the deuills : they liue in continuall feare , and so in continuall torture ; f Timor supplicamentum habet : It is Tertullians speech , and almost his peculiar word : He putteth supplicamentum for supplici●m , and so his meaning is , that feare is a punishment of it selfe . The same with the Greeke Prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feare excludeth all happinesse , yea , though a man be for the present in the height of prosperitie , if he doe but then feare a fall , g solida foelicitas esse non potest : his prosperitie cannot be compleat or perfect . How much more then the deuills , which by continuance haue wrought feare into an habite ; and beeing cast from the height of their happinesse , halfe way to the depth of their damnation , are not onely out of all hope euer to be better , but liue in continuall expectation to be worse : how much more ( I say ) are they secl●ded from the least dramme or mite of a cheerefull , or blessed estate ? Feare in a man is a cold affection , h quafi gelu astringit , ●aith Nazianzene . As ioy doth warme , and by warming doth open all the veins and arteries of the bodie , and so enlarge the heart : so feare doth coole , and by cooling doth binde like a deepe frost all the powers and members of the bodie , and so indeede straigteneth the heart . Hereof the Grecia●s call it , i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi ligamentu●● : for feare is like a band or chaine vnto a prisoner : k Conscientia accusat , ratio indicat , timor ligat , dolor excruciat , saith Gregorie : Conscience is the witnesse to accuse , reason is the iudge to condemne , feare is the cord to pin●on , and griefe is the gallow tree to execute a sinner . And this no doubt is one of the strong chaines or fetters wherewith the Scriptures affirme the deuills to be manacled , euen the feare of the wrath of God , of which they haue alreadie so sensible experience , and to the full measure whereof they are in this feare reserued , Now as it is with the Deuills , so is it with all wicked & vngodly men , who haue only that same l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Paul speaketh , the spirit of feare , and not of courage and loue : they are euer in feare , and so euer in torment . For , m There is no peace to the wicked , saith the Lord. And this as it is true of all kind of sinners , n Nullum maleficium sine formidine est , quia nec sine conscientia sui : No sinne escapeth without feare , because it can neuer shake off conscience : so is it principally verified of them , that sinne like the Deuills , that is , which are o Apostatae Angeli , Apostates like the Deuills , falling from God , and from his sincere religion . Woefull is the storie of p Francis Spira , who after he had subscribed to Poperie , could neuer free himselfe from the terrour of hell , but died in desperation : whom notwithstanding I can not iudge to haue sinned against the holy Ghost , as he complained of himselfe . For , Peccatum in spiritum sanctum est semper malitiosum , as I haue sometime defended publikely in the Schooles . And r lamentable is the historie of Iustice Hales , who cond●scending but to some point of superstition , would first haue murdered himselfe with his penknife , and after drowned himselfe in a shallow water . But what is to be said to those setled pillars of Papacie ? Iacobus Latomus , s who died in desperation , crying out that he was damned for resisting the knowne truth ? And to Stephen Gardiner , that could not be comforted with the sight of Peters fall and rising againe , but professed ( sealing vp as it were his owne damnation ) that he had sinned with Peter , but had not repented with Peter : and a thousand others too long to repeate . t M. Foxe reporteth of one Iohn Apowell , who scoffed at his fellow , as he was reading of a religious booke . The very next day the said Iohn fell out of his wits , and as he lay almost day and night his tongue neuer ceased , but he cried out of the Deuill of hell , and his words were euer still : O the deuill of hell ; now the deuill of hell : thou shalt see the deuill of hell , there hee was , there hee goeth , &c. O the miserable estate of deuilish men , who like the Deuill , u abide not in the truth : but are euer wasting from one religion to another , and falling away some to Atheisme , some to Papisme , some to Gentilisme , a number to Libertinisme ; from whēce can arise nothing but a terrified conscience , and a trembling heart . It must teach euery man to sue out his Quietus est : and to striue to make his peace with God , repenting of his sinnes , and seeking reconciliation in the blood of Christ : in whom , and by whom only , x Wee shall finde rest for our soules . While Christ is apprehended , and by him our peace attained , feare and trembling must be our portion , as it is continually to the damned Deuills of hell . 3. The Deuills feare and tremble . Well , and euen so the best children of God alwaies feare , and sometimes tremble also . Our Sauiour Christ exhorteth vs to feare God principally , because hee y is able to destroie both bodie and soule in hell . And Paul exhorteth vs to z make an end of our saluation with feare and trembling . And Salomon saith , that hee is the a blessed man , that feareth alwaies . What difference then in this behalfe , betweene the holy Saints of God , and the damned fiends of hell ? The answer shall be short , because it is knowne and common : b Duo sunt timores Domini , seruilis , & amicalis : There are two sorts or kinds of the feare or the Lord. The one , a seruile feare ; as when the slaue or bondman feareth the masters whippe . The other , a freindlike , or filial feare , as when a dutifull sonne feareth to greeue and offend a louing father . The Deuills feare and tremble : but how ? c contremiscunt timore paenorum : They tremble only for feare of punishment , that God wil plague them for their sinnes . The children of God feare also , but how ? d ne offendamus quem diligimus , & ne ab eo separemur : least they offend him whom they loue , and so he depart from them . S. Augustine sheweth this difference by the similitude of two married wiues , the one a chast spouse , the other a common strumpet . Both of them feare their husbands , but in a diuerse manner , and in a sundrie respect . e The harlot she saith , timeo virum ne veniat : I feare my husband least hee come , and take me in my naughtinesse . The chast Matrone , she saith ; timeo virum ne discedat : I feare my husband , least for my misdemeanour , he should depart from mee . The harlot she saith , timeo virum ne damnet : I feare my husband least he punish me for mine adulterie . The chast matrone she saith , timeo virum ne deserat : I feare my husband least he forsake me for mine vndutifulnesse . Both doe feare : but the one with a hatred of her husband , from whom she expecteth punishment : the other with a loue of her husband , of whom she is loath to be forsaken . So standeth the case betweene the Deuills , and the Saints : They feare God so , as that withall they hate him in their hearts , knowing that he will be and shall be their confounder . These feare God so , as withall they loue him in their hearts , as feeling that he is , and beleeuing that he will be their carefull preseruer . And if at any time mistrustfull , or carnall feare doe take hold vpon the Saints , yet it is neither totall , nor finall , as it is in the Deuills . For the regenerate partie will euer cleaue to Gods mercie by faith ; and the spirit of adoption will at length get the victorie , and make them f crie with comfort , Abba , Father : whereas the Deuills feare euer totally , without one droppe of faith , and finally without one moment of comfort . Therefore as it is no comfort to the Deuills , to know that the Saints doe feare as well as they : so it need be no discomfort to the Saints , to see that they feare as well as the deuills . M●dus agendi actum distinguit . They feare punishment , these feare losse , they feare and ●ate ; these feare and loue ; they feare and despaire , these feare & hope ; they feare and sinne still ; these feare and amend ; they feare and are damned , these feare and are saued . For there is g a feare and reuerence with which we please God ; the fruit whereof is euerlasting saluation . Hitherto I haue spoken of the Deuills beleefe and trembling seuerally and asunder : and deriued vses from either necessarie to our instruction . Now consider we of them iointly and together . They beleeue , and yet they tremble . They tremble , and yet they beleeue . What ? Pugnantia loqueris Iacobe ? Good S. Iames , doest thou not speake contraries ? How will these two stand together , beleeuing and trembling ? If they beleeue , why doe they tremble ? If they tremble , how doe they beleeue ? for on the one side , h timor hostilis infidelitatis filius : hostile feare is the ofspring of infidelitie . Why were the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i Why are yee fearefull , O yee of little faith ? If therefore the deuills tremble , it is a signe that they beleeue not . On the other side , if they beleeue , then what need they tremble ? For first : Faith maketh attonment with God : k Beeing iustified by faith , we haue peace toward God. If they be at peace with God , what cause haue they to feare ? For , l If God be on our side , who can be against vs ? Secondly , m Faith purifieth the heart . Now if the Deuills be mundi corde : then n they are blessed , and see God with comfort . What then need they feare ? Thirdly , faith giueth boldnes and confidence : o By whom we haue boldnesse and entrance with confidence by saith in him . Boldnes and Confidence are plaine opposites to feare and trembling . Fourthly , faith p worketh by loue . Now q loue casteth out feare . Ergo. If they beleeue , they loue ; if they loue , they feare not . One of the Fathers expounding that place in the Song of Salomon , r Thy cheekes are comely with rowes of stones , and thy necke with chaines : maketh one of those chaines wherewith the Churches necke is adorned , to be religiosa sanaque fides , a sound and religious ●aith : facta de puro diuinae cognitionis auro , beaten and composed of pure gold of the diuine knowledge . And to this pure and golden chaine of faith , he applieth that of Salomon in the Prouerbs , s Coronam gratiarum accipies vertice tuo , & ●umellam aur●am circa caput tuum : Thou shalt receiue a crowne of grace , or a gracefull crowne , vpon thy head ▪ and a chaine of gold about thy necke . Now then if the Deuills haue such a crown of grace vpon their heads , and such a rich coller of Sss about their necke as faith is ; a man would think they were adorned and bewtified sufficiently , to appeare with iolli●ie in the most roiall presence , euen of the glorious God himselfe . How then , saith S. Iames here , that they beleeue , & yet they tremble . The answer is this : The deuills beleeue much & many things , as hath bin before declared , but yet they beleeue not that which should keepe them from trembling . What is that ? M. Bucer setteth downe in three words : t Reconciliationem non credunt : They beleeue no atonement or reconciliation , made or to be made between them and Almightie God. Therefore all that which they beleeue , will not keepe them from trembling . Take for an example of them in this case , a malefactor , a felon , a murderer or traytour conuicted and condemned to death . This malefactor knoweth the King , who he is : he knoweth his prerogatiue royall , that he can , and is able to pardon him ; he knoweth and beleeueth further , that the King of his naturall disposition is mild , kind , bounteous , piti●ull , mercifull , ( as thanked be God , our King Iames is at this day . ) The same malefactor knoweth yet further , that the King out of his royall bountie and grace , hath pardoned many , yea some capitall offendors . But now withall , he hath no meanes , nor friend to make to the King to obtaine his pardon : he hath neither word , not writing from the King , to warrant his pardon : nay he hath no hope , that if he sought for it , the King would graunt his pardon ; nay his heart is so besotted , as that he can not thinke of seeking a pardon . Here all the knowledge of the King , of the Kings mercie , of the Kings mercifull dealing with others , will not put him out of feare of death ; but he trembleth daily & hourely expecting his execution . So is it with the Deuill . He knoweth God , be knoweth the omnipotent power of God , that God can forgiue him , and he can say with the leper , u Master if thou wilt , thou canst make me cleane . He knoweth the infinite mercie of God , that he is x mercifull , gratious , flow to anger , and abundent in goodnes and truth : that the whole earth y is full of the goodnes of the Lord : that z his mercy reacheth to the heauens , & his truth vnto the clouds : yea that a the Lord is good to all , and his mercies are ouer all his workes . He knoweth further , that God hath extended his mercifull pardon towards haino●s offenders . As to Dauid for b adulterie and murder . To Salomon for c idolatrie . To Peter for d Apostacie . To Paul for e persecution , and to thousand thousands whose names are not recorded . All this the Deuill knoweth well , and beleeueth all that he knoweth , as hath beene before declared . But now the wretched fiend hath neither means to make for his pardon ( for Christ is but f Mediator dei & hominum , a Mediator betweene God and man , not betweene God and the deuills ; and the goodnes of God , which appeared in Christ , was g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a loue of men , not a loue of deuills ) neither hath he one title or iotte of a promise from God , that he shall be pardoned , neither hath he the hope that if he begge it , God will giue him pardon , neither hath he an affection to desire pardon , but is shut vp ( as are h all reprobates ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnto a heart that knoweth not how to repent . Therefore for all his beleefe , he trembleth for feare , in the expectation of eternall torments . Againe , take another example of this : A man is deepely indebted , & non est solvendo , he hath not to pay : he heareth , he knoweth , he beleeueth , that his Creditour is a verie honest and mercifull man ; that he hath dealt very honestly and mercifully with others , giuing day to some , remitting to others a third part , a halfe part , yea to some the whole debt . But he hath neither promise from his creditor , nor perswasion in himselfe , that he will deale so patiently and bountifully with him . In this case all the knowledge that he hath of his creditors gentlenesse towards others , will no whit satisfie his minde , but he will feare daily to be vnder arrest , and to kisse the goale . Now thus standeth the case betwixt God and the Deuill : Hee is runne deepely into debt by his sinnes , ( for sinnes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i debts ; k Debitum quod perindè iudicio debeatur , & ab eo exigatur , for which we are subiect to conuention , and conuiction , and exaction , as Tertullian speaketh , euen as one man is for debt vnto another : ) He knoweth that God many times dealeth with men , as the kind householder with his beggerly seruant , l who when he had nothing to pay , his Master forgaue him all . But now he hath neither promise from God , not beleefe in himselfe that those debts shall be remitted vnto him , therefore he liueth dayly vnder feare to bee cast into prison , euen into hell fire , from which he shall not be deliuered till he hath paid the vtmost farthing . And hence it is that not beleeuing mercie from God , though he beleeue a great deale more then hundred thousands doe ; yet he is not at peace with himselfe in his owne heart , but ( as S. Iames saith here ) doth beleeue , and tremble . And here now commeth fitly to be examined and discussed the true and essentiall difference between the dead vnprofitable faith of the deuills , which will not keepe them from trembling : and the liuely sauing faith of the Elect ( as the m Apostle calleth it ) which causeth their saluation . Some conceiue the difference to be this : that Alia est vera , alia ficta fides : The faith of the Saints they say is , a true faith ; the faith of the deuills a false , or faigned faith . Absurd ; for we haue heard before out of S. Augustine , that n the deuills faith was as true a faith as Peters . And certen it is , that if they haue any faith , that must needes be true : For , quicquid est , verè est . And that faigned faith which they gather out of the Apostle , o fide non ficta , is none otherwise to be called faith , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of likelihood or similitude , because it beareth some resemblance of faith : As a king in a play is called a king , and the image of a man , is called a man , when indeede and truth , they are neither so , nor so . Therefore when Harding affirmeth , that p A true faith may be idle , and vtterly without good workes : this is certainly true of some kind of faith , which notwithstanding is faith indeede , as we see in the Reprobate , yea and in the deuills . And when the reuerend Bishop the peerelesse Iewel of his time , replieth that , The faith of the deuills indeede and verily is no faith : this is euidently false , if it be spoken generally of the nature thereof . But as the intention of controuersie is there betweene them ( for they speake of a profitable and liuely faith : ) So Harding lieth in his throat , ( for a true faith can not be idle ) and Bishop Iewels position is most vndoubtedly true , The faith of Deuills ( in this sense ) is no faith at all , that is , no sauing or iustifying faith , as after shall appeare . And this I thought good to note , least either any School-Papist should thinke to finde aduantage in that worthie mans doctrine , or that I in this opinion doe dissent from so Reuerend a Diuine . But to returne to the purpose . Others make this the difference between the faith of the Deuills , and the faith of the Elect : that the one is informis , and the other formata . They say , that the faith of the deuills is without forme , because it wanteth loue : the faith of the Saints is perfected and formed , for it worketh by loue . A common distinction among the Schoolemen ; and a common opinion , to say that q charitas est forma fidei : charitie is the forme of faith . Against which idle and vnlearned opinion ( of which the Schoolemen are full ) Peter Martyr disputeth fully and learnedly in his Commentaries r vpon the Corinthians , whither I send them that will be satisfied in that Question . I hold my selfe to my purpose ; and I say that the School-distinction is absurd of faith formed , and vnformed : for who can imagine any thing to be without a forme , when as this is our principall in nature , forma dat esse ? s Qualis est illa fides : ( saith one of their owne ) quae mortua est , formaque sua caret ? what manner of faith is that which wanteth both life and forme ? And if that be true of Aquinas , that t fides informis & formata , are not diuersi sed ijdem habitus , ( in which notwithstanding the wittie man was grossely deceiued ) then either the faith of the Deuills hath the same forme , that hath the faith of the Elect , or some other forme at least it must haue to make it Habituall , and without a forme it cannot exist . There be others yet , that make this the difference betweene them . They say , that the one is Extorta , or Coacta : the other is Voluntaria . The deuills faith ( say they ) is u extorted from them , ab ipsa rerum euidentia , from the verie euidence of that which they see and vnderstand . But the faith of men ( euen of euill men ) is free and voluntarie . Nos enim non credimus contremiscentes id est , inuiti & coacti , sed sponte & libenter : For we beleeue not trembling ( saith Bellarmine ) that is , against our wills , and by compulsion , as doe the Deuills ; but willingly , and of our owne accord . Marke by the way , how learnedly the great Clarke expoundeth S. Iames : The Deuills beleeue trembling , that is , ( saith blind Bellarmine ) by compulsion . But let him goe . This distinction of faith voluntarie , and compelled , hath ( I confesse ) somewhat more in it then the former . For it may be , that is true of Thomas Aquines , x Hoc ipsum daemonibus displicet , quòd signa fidei sunt tam euidentis , vt per ea credere compellantur : The Deuills are grieued at this , that the signes of faith are so euident , as they are compelled to beleeue whither they will or no. But if I may be bold to interpose my opinion herein ( reseruing the iudgement therof vnto the learned ) I hold , that the faith of the Elect is as much compelled , as the faith of the Deuills , and the faith of the Deuills is as voluntarie ( for that which they doe beleeue ) as is the faith of the Elect. For , as they are compelled to beleeue , euidentia signorum , by the euidence of things ; so are we compelled to beleeue , euidentiâ Spiritus , by the euidence of the Spirit : the holy Ghost vrging , pressing , opening , and altering our vnbeleeuing heart , and drawing vs euen against nature ( as it were against the haire ) to the obedience of faith : yea no man can obey the Spirit herein , but he offereth violence ( as it were ) to himselfe , and to his owne carnall and vnbeleeuing soule . On the other side , when they or we doe come to beleeue , whither they by sence , or we by instinct , certainely the faith it selfe must needes be voluntarie . For , y Fides in potestate est , ( saith S. Augustine , ) Faith ( when we haue it ) is a thing in our power . Cum vult quisque credit : & qui credit volens credit : Euery man beleeueth , when hee willeth to beleeue , and not before , and he that beleeueth , beleeueth willingly ; the finger of God altering our vnwillingnes thereunto . The same S. Augustine saith in another place , that z faith consisteth in voluntate credentium , in the will of the beleeuers . And rightly ; for no man , howsoeuer induced to beleeue , beleeueth , when he doth beleeue , a against his will. ●●des est voluntaria certitudo absentium , saith that same Destructorium vitiorum , which is ascribed to our learned countriman Alexander Alensis : Faith is a voluntarie certentie , or a certentie consisting in the will. This without all question is true among men , & how the Deuills should beleeue against their will , ( though it be against their liking ) my reason doth not conceiue . But of these false distinctions and differences betweene the faith of the Deuills , and the faith of the Elect , inough , if not too much . Yet yee know that error must be remooued out of the way , if we will make cleere passage for truth : as weeds must be pulled vp , that the corne may growful . * Omnis error in vitio est , saith Nazianzene : Euery error is a fault , and so would be corrected . Now come we to describe the true differences of these two faiths : and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes , which can not saue a man ; and yet no whit therein crossing S. Paul , who in his two worthie Epistles to the Romanes and Galathians , teacheth and prooueth , that Only faith sufficeth to saluation . Thus therfore I proceed . The Faith of the Elect apprehendeth ( as many other things ) so namely and particularly , The mercie and loue of God the Father , per Deum mediatorem , by Christ the Mediator . Finding , and feeling that God loueth him , he in naturall affection turneth to God to loue him againe . For , gratia gratiam parit : Louing God againe , he laboureth to serue , and honour that God , who hath loued him first : and that by doing his will and commandements . Hereof he bringeth forth good works , to the glorie of God , and the benefit of his Church . And thus b faith worketh by loue : that is , of loue , it is fruitfull in good works . c Quantum credimus , tantum amamus , & quantum amamus , tantum de spe praesumimus . Quisque enim fidelis , tantum credit , quantum sperat & amat , & tantum operatur quantum credit , & sperat , & amat . And this is that which we call fides viua , a liuing , or a liuely faith ; because it sheweth the power and life of it selfe by operation , as a tree sheweth it selfe to liue by the leaues , blossomes , and fruit which it bringeth forth . And of this faith is all S. Pauls treatie , when he maketh it the hand or instrument of our Saluation . On the otherside , the faith of deuills apprehendeth many things , as hath beene before declared ; but among all , it apprehendeth not , nor can apprehend no mercie , fauour , loue , or pardon from God , as from a Father : but all Iustice and seueritie , as from an angrie and offended iudge . Not beleeuing that God loueth them , they haue no inclination to loue God againe . Louing him not , they haue no care to honour him : not seeking his honour , they are not carefull to please him by performing any dutie to him , or his people . And this is that same fides mortua , of which d S. Iames intreateth in this chapter , and is so called , because it bringeth forth no more fruit , then a dead blocke or rotten tree , nor will it saue a man , no more then it will the deuills . Of whome the Apostle notwithstanding all that their faith , professeth here that they tremble in the presence of God. This I take to be the true , naturall , and essentiall difference betweene the faith of the Deuills , and the faith of the Saints . And here now my shippe must passe between two dangerous rocks ; the bodies whereof though they be cliuen asunder , yet the feete and foundation ioyne both together . The good breath of the Spirit of God blow vpon my sailes , and the holy wisdome of God set steersman at my helme , that I may discouer both , and auoid both , and saile euen betweene both : and so arriue happily in the hauen of truth , with the safetie of my selfe , and of my hearers . There are at this day two dangerous opinions about our Sauing faith . The one , is the doctrine of our English Libertines , which of my knowledge are neither few in number , nor small in account . And these men doe not onely professe themselues , but also teach to others , that to beleeue the starie of Christ , and what the Scripture hath written of Christ , is all-sufficient to Saluation . God ( they say ) requireth no further faith at our hands . And these I call my bare Historians . The other is , the doctrine of them of the Church of Rome , who seclude confidence in the mercie of God , from the nature of Iustifying faith . Lindane saith , e Fides illa , quâ quis firmiter credit , & ceriò statuit propter Christum sibi remissa peccata , seque possessurum vitam aternam , non fides est , sed temeritas : That saith , by which a man assuredly beleeueth , & certainly concludeth , that his sinnes are forgiuen for Christs sake , and that he shall inherit euerlasting life ; is indeede not faith , but rashnes . Bellarmine , whose very name breatheth out nothing but wrath , can not abide in this ca●e to heare of mereie . He hath many chapters to prooue f by the Scriptures , by the tradition of the Church , by reason , &c. that Iustifying faith hath not for his obiect , the speciall mercie of God : yea , and he saith plainly , that The Catholiques doe affirme , g certam promissionem specialis misericordiae , non tam ad fidem , quam ad praesumptionem pertinere ; that a certaine promise of speciall mercie , belongeth not so much to faith , as to presumption . Thus , for a Christian to professe by faith assurance of his owne saluation , is among our Pseudo-Catholiques , no better then headie rashnes , and haughtie presumption . As for that same h priuate Couent ( as the French Kings Ambassador called it openly ) of the Patres Minores in the Councel of Trent , which the Preachers of the Augustine confession rightly tearmed , i stercus Romani Pontificis , the very base excrements of the Bishop of Rome : they haue with their deepe wisdome wholly missed the cushion , and little hath their Anathema maranatha hurt vs , or our Churches ( as they intended ) in the chiefe point of controuersie now in hand . For when they determine thus , k Si qui , dixerit fidem iustificantem nihil aliud esse quàm fiduciam diuinae misericordiae , peccata remittentis propter Christum , vel eam fiduciam solam esse qua iustificamur , anathema fit . That is , If any man shall say , that iustifying faith is nothing els , but a confidence in the mercie of God , forgiuing sinnes for Christs sake , or that this confidence , or assurance , is alone that faith by which we are iustified , let him be accursed . In this determination ( I say ) they hit not the bird in the eye , nor crosse not the Doctrine taught by the Protestants . We are not in the heresie of Apelles , which saide , l a man might hold what faith he would otherwise : eos enim , qui in Christum crucifixum spem coniecissent , saluos fore , &c. so as they reposed their hope in Christ crucified : for then they should be saued . We doe not say , as they suppose ; that a iustifying faith is nothing els but an assurance of mercie : or , that this assurance alone , ioyned with nothing els doth iustifie . No : we say that m Obiectum fidei adaequatum , The generall obiect of faith , which is as large as the extent of faith it selfe , est omne verbum Dei in genere , is vniuersally the whole word of God. We say that , it is n officium fidei , veritati Dei subscribere , quoties , & quicquid , & quocunque modo loquitur : to subscribe to all the truth of God , how often soeuer , whatsoeuer , and in what manner soeuer he deliuer it . But we say , that o proprium & principale , primum & proximum obiectum fidei iustificantis , the proper and principall , the chiefe and neerest obiect of iustifying faith , is ( among all other things which it apprehendeth ) Christ crucified , with all his benefits , as he is offered vnto vs in the Word and Sacraments ; and in Christ and through Christ the mercie of God the Father . We say further , for the opening of this matter , that whereas there are p tres partes fidei , ( as Musculus calleth them ) three parts , or three degrees , or three saculties , or three acts of a true faith , Credere Deum , Deo , In Deum : The one , to beleeue there is a God : the second , to beleeue all that God saith to be true : the third , to beleeue in God with confidence : this same tertius fidei gradus , to trust in God with confidence of mercie , doth q ex duobus prioribus emergere , arise from the two former , and as Chemnitius speaketh , r praesupp●nit & includit , presupposeth and includeth the former . For no man can by faith assure himselfe of the mercie of God , who doth not first beleeue that there is a God , and that all is true which proceedeth from him . Therefore doe not we imagine such a iustifying faith , as beleeueth nothing but mercie to himselfe : or that beleefe of mercie alone ( that is ioyned with no beleefe els ) is sufficient to iustification . But we say , that a Iustifying faith , hath for his Obiect , all that God would haue to be beleeued : and among all other things principally , the mercie of God. I make this plaine by a similitude . The vegetatiue soule , is the soule of plants , and is a true soule in his kind , though it hath neither sense nor reason . The sensitiue soule , is the soule of beasts , and soules , and fishes , & it is a distinct kind of soule by it selfe ; including vegetation , but void of reason . The reasonable soule , is the soule of men , & is a distinct kind of soule by it selfe ; yet such a one as includeth both vegetation , and sense . Applie this to the three kinds , or degrees of faith . Credere Deum , to beleeue there is a God , is the faith of Infidels and Pagans , and is a true faith , though it neither beleeue the Word of God , nor mercie from God. Credere Deo , that is , to beleeue all that God saith to be true , is the faith of Deuills and Reprobates , and includeth in it the faith of Infidels , and is a true faith in the kind , though it apprehend no mercie . Credere i● Deum ; that is , by faith to relie vpon the mercie of God , is the faith of the Elect , and comprehendeth both the faith of the Infidels , and the faith of the deuills : and is a distinct kind of faith in it selfe . And this compleat faith , consisting of all these three , we Protestants say , to be that onely faith that iustifieth in the presence of God. Against therefore both Historians and Papists , I make these foure conclusions . 1. True Christian sauing faith , doth not onely beleeue God and Christ , the word of God , and the Word of Christ , the storie of God , and the storie of Christ : but also it doth beleeue and apprehend the mercie of this God , per de●mmediatorem , by Christ the Mediator . 2. True Christian sauing faith , differeth from the faith of the Deuills , only in this ( and the consequences thereof ) that the Elect apprehend the mercie of God to them in Christ , which the Deuills can not doe . 3. To beleeue only the Word of God , and the Storie of Christ : is to beleeue no more then the Deuills . 4. To beleeue all that the Deuills doe beleeue , and not by faith to applie the mercie of God to thy selfe in Christ , will ●o more keepe thy soule & conscience from despaire , then it doth the Deuills from trembling ; of which S. Iames saith here , that though they beleeue , yet they tremble . Now , that the word of God is cleare in this case , and that God requireth in the Scriptures , not only the faith of the storie ; but also , by faith , an application of mercie to a mans owne soule ; I will make manifest vnto you by foure principall arguments : whereof , The first shall be drawn from the doctrin of the Gospell , which is the foundation of truth ; and is called in the Scriptures , s verbum fidei , the word of faith . The second , from the Sacraments , annexed to this Doctrine ; which are called t sigilla fidei , the seales of faith . The third , from the forme of our Creed , which is u regula fidei , the rule of faith . The fourth from the definition , or description of faith , laid out Heb. 11. 1. Of which their owne canonized Schooleman ( who is among them as an other Oracle of Delphos ) saith , that x though some affirme that it is no perfect definition , because it sheweth not the quidditie or essence thereof , y as the Philosopher speaketh : yet if a man rightly consider of it , Omnia ex quibus fides potest definiri in praedicta definitione tanguntur , licet verba non ordinentur sub forma definitionis : that is , All things required to the definition of faith are touched therein , though the words be not placed in a logicall forme of a definition . Therefore that definition we wil examine in his place . But first of the doctrine of the Gospell . 1. No man can doubt , but faith is built vpon Doctrine : for z faith is by hearing : viz. of the doctrine which is taught vnto vs. Now vpon what doctrine hath faith his foundation ? vpon the doctrine of the Law ? By no means : for , a The Law is not of faith . It neither describeth the faith , nor requireth the faith , by which we are iustified ; but b rationem iustificandi hominis a fide prorsus alienam habel : it prescribeth a meanes of iustification cleane contrarie to faith : that is , obedience and workes of the Law. It is therefore built vpon the doctrine of the Gospel : faith must apprehend the Gospel : c Repent , and beleeue the Gospell . Againe , d Goe preach the Gospel to euery creature . Then it followeth ; He that beleeueth ( the Gospell ) shall be saued : hee that beleeueth not ( the Gospell ) shall be damned . The matter therefore to be beleeued , is the Gospell . Now , what is the Gospell ? A bare Historie only ? or a bare historicall narration of things done and passed ? By no meanes . e Euangelium est forma vitae ex resurrectione , saith S. Basile ; The Gospel is a doctrine of a new forme of life , following vpon our regeneration , or spirituall resurrection . And S. Augustine , speaking of Philips preaching to the Eunuch , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : g Hoe est euangelizaro Christum , non tantum dieere quae sunt eredenda de Christo , sed etiam quae obseruanda ei qui accedit ad compagem corporis Christi : This is to preach the Gospel of Christ , or Christ in the Gospel , not only to teach what things are to be beleeued concerning Christ , but also what things he must obserue and practise , which commeth to ioyne himselfe to the bodie of Christ. The Gospell therefore is a Doctrine of admonition , of exhortation , of practise , of reformation : not a narration only . A note which I would not omit , because if you marke them , either Protestants or Papists which content themselues with the faith of the historie ; yee shall find little of spirituall death , or resurrection in them ; that is , little mortification of the flesh , or viuification of the Spirit , by the power of the death and resurrection of Christ ; wherein notwithstanding confifleth the very vigour and marrow of the doctrine of the Gospel . But I come nearer to the purpose . What may we call the Gospell ? h Euangelium est raedicatio salutis 〈◊〉 , ●aith Nazianzene ; The Gospell is the preaching of a new kind or meanes of saluation : viz. brought into the world by Iesus Christ , and differing from that olde of Moses : i which who so doth , shall liue in them ▪ The Gospel then preacheth a new saluation : and to whom preacheth it ? to vs. And must we beleeue the Gospell ? Then must we beleeue this new saluation . Theophylact sheweth a reason why that which we cal the gospel , is called in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : k Evangelium dicitur , eò quòd nunciet nobis res prosperas & bene se habentes , id est , bona : It is called the Gospell , ( as we would say a Gods spell , or a good spell ) or ( as the Greeke etimologie giueth ) a message of good newes , because it telleth vs of things going well on our sides , and prosperously with vs ; that is , of things good and commodious vnto vs. What are those ? Nemp● remissionem peccatorum , iustitiam , reditum in coelos , adoptionem in filios Dei : The gospel relateth vnto vs , the remission of sinnes , righteousnes , or iustification , our restoring vnto heauen , our adoption to be the sonnes of God. All this the Gospell telleth vnto vs ; and this I trowe is a great deale more then the narration of the historie of Christ. But let me adde a little more out of that Father against our meritorious workemungers ; Nunciat autem , quam facilè ac gratis haec accepimus : neque nostro labore assecuti sumus haec bona , neque ea ex nostris acceperimus bonis operibus , sed gratiâ & misericordià Dei , talia bona consecuti sumus : that is to say , The Gospell telleth vs withall , how easily and freely we haue receiued these things , ( that is , remission of sinnes , iustification , restitution to heauen , adoption to be the sonnes of God. ) For it telleth vs , that we haue not obtained these things , either by our owne industrie , or by our owne good workes , but by the grace and mercie of God. O comfortable Gospel : here is a verie Gods spell indeede , here are glad tidings indeede , here is a doctrine that passeth all ioy comprehensible with the deepest vnderstanding . But now gather we this together . Doth the Gospel bring good tidings to vs of good things that haue betided vs ? Are these good things , remission of sinnes , iustification , and the rest ? Doth the Gospel tell vs that wee haue receiued these benefits without our labour , and without our merit freely of the grace of God ? And must we beleeue the gospel ? Why then we must beleeue , that these glad tydings are sent to vs , that remission of sinnes , and saluation is giuen to vs , that we are saued by mercie without our owne deserts . Is not this to beleeue more then the storie ? Nay , is not this to take home the Gospel to our selues ? Is not this by faith to beleeue that the saluation which Christ wrought for man mentioned in the Gospel , no● accepimus , we haue receiued : No doubt it is , and so without doubt it must bee . For , if faith be built vpon the doctrine of the Gospel ; then , Qualis causa , talis effectus : such doctrine , such faith . But the doctrine of the Gospell is a doctrine of remission of sinnes , of iustification● of adoption , of saluation by Christ vnto vs. Faith therefore must be a faith of remission of sinnes , of iustification , of adoption , of saluation by Christ to vs : which I trowe is an applying of Gods mercie , and Christs merits vnto our selues . And here let none obiect vnto me , that a man may beleeue there are glad tidings in the Gospel ; that a man may beleeue that the Gospel preacheth remission of sinnes and saluation by Christ , and yet not to apply them to himselfe , as doe the deuills and thousands of Reprobats : for this indeede ( say I ) is to beleeue the storie of the Gospel ; but this is not to beleeue the Gospel . For the Gospel is a doctrine , l animant , ac offerens ingentiabona , & ad ea accipienda blandissimè i●●itans : a doctrine that hearteneth vs on ; m Comfort yee , comfort yee my people . A doctrine that offereth vnto vs infinite good ; n I will be their God , and they shall bee my people : I will forgiue their iniquitie , and I will remember their 〈◊〉 no more . A doctrine that kindly inuiteth and allureth vs to entertaine the goodnes offered therein o H● , euery one that thirsteth , come to the waters . And againe , p Come vnto me all yee that are wearie . Yea , that which is most of all the Gospell preacheth mercie vnto me● app●●catiue , as it were thrusting it into their bosomes , and pinning it vpon the hearets sleeues : q Thy sins are forgiuen thee : r Saluation is come to this house : s The promise is made to you & your children : t who was deliuered to death for our sinnes , & rase againe to our iustification ▪ u As he hath chosen us in him , who hath predestinated vs to bee adopted : x To him that loued vs , and washed vs from our sinnes in his blood , and made vs Kings and Priests vnto God : and a thousand like . So that the Gospell doth not onely preach remission of sinnes , and saluation vnto men ; but it preacheth it with application vnto the hearers . And therefore to beleeue the Gospel , is to beleeue it with application , and so to apply and appropriate the benefits contained in it , vnto thine own selfe that hearest it . This say I is to beleeue the Gospel . And so much for the Gospell , which is , The word of faith . 2. Now , as touching the Sacraments , which are The seales of faith . What manner of faith doe they seale vp , and confirme in our hearts ? Doe they seale vp vnto vs the truth of the storie ? Are they confirmations vnto vs , that y Christ was about 30. yeares olde when he was baptized ? that he z was tempted in the wildernesse ? that hee a raised Iairus daughter , that hee b preached in the Synagogue , that he c washed his disciples feete , or such like ? No● but they seale vp that which is a great deale more consequent to vs : and that is , The mercie of God , and the benefits of Christ to belong vnto vs. As for example ; In the Sacrament of baptisme , there is first water ; which Pindarus said was , d reruns optima , the best creature that is : a worthy representation of the blood of Christ ; which Peter calleth , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pretious blood : for the inestimable effects . Secondly , there is the vnseparable proprietie of water , which is to wash and cleanse : a representatiō of the power and vertue of the blood of Christ , which f cleanseth from all sinne . Yea , and thirdly , there is the applying of this water , vnto the body of the person baptized : a signe of the appropriating of the blood of Christ , and the vertue thereof vnto him that doth receiue it . And so baptisme carrieth with it , not onely a representation of Christs blood , and the power thereof in generall : but also a particularizing of them both vnto the person , which is made partaker of that holy Sacrament . Hereof S. Paul calleth Baptisme , g a putting on of Christ : All ye that are baptised into Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haue put on Christ. They haue put him on as their owne garment vpon their owne backs to couer their nakednes , to shrowd them from the parching heat , and from the pinching cold . Hereof againe it is that Peter saith , h baptisme saueth vs : that is , shadoweth to vs the power of Christ , by which wee are saued . Hereof Tertullian said , i In baptismo tingimur passione Christi : In baptisme wee are dipped in the passion of Christ. Hereof said Nazaanzen● , k spiritus sanctus me deisicat per baptismum : The holy Ghost deifieth me by baptisme : that is , by holinesse maketh vs l partakers of the godly nature , as Peter speaketh . Yea hereof is that high commendation which S. Basil giueth to the Sacrament : m Baptismus est captiuorum & aeris alient remissio , pecca●●tmors , animae regeneratio , amictus splendens , character indiprensibilis , coeli iter , regni coelestis conciliatio , adoptionis gratia : Baptisme is goaldeliuerie to the prisoners , discharge to them that are in debt , the death of sinne , the regeneration of the soule , the gorgeous ar●y , the indeprehensible badge , the passage to heauen , the obtaining of the kingdome of heauen , the grace of adoption . And such a thing is Baptisme , not ex opere operato , ( which the Fathers neuer dreamed of , that knewe that wicked men also were baptized , as wee haue heard before out of Augustine ) but by representing , yea exhibiting , yea applying Christ and his graces vnto vs , and sealing vp to our faith , the exhibition , and the application , and so the proprietie and benefit thereof . Baptisme therefore applieth to the receiuer the mercie of God in Christ Iesus , and the vertue of his blood to remission of sinnes . Then to proceed to the Sacrament of the Lords supper : there is first Bread and Wine , a representation of the bodie , and blood of Christ. There are secondly with them , the naturall qualities of bread and wine : which are n to strengthen and make gladde the heart , o Apprime panis refic●● : Bread is a speciall nourisher . And wine is , p sanguis terrae , the blood of the earth , as Androcides wrote to Alexander . q Sanguis vnae , the blood of the grape . A liuely image of the vigor of the bodie and blood of Christ : of which himselfe affirmeth , r My flesh is meate indeede , and my blood is drinke indeede . Yea : and that , such meate and such drinke , that whosoeuer eateth this flesh , and drinketh this blood hath eternall life . But all this is Historicall . There is therefore yet farther in this Sacrament , a giuing of bread , a taking , and eating of this bread : there is also a giuing of this wine , a taking , and a drinking of this wine by the communicants . This Action as it is most liuely , so it is most significant : it representeth the giuing of the bodie and blood of Christ to the receiuer ; the taking of the bodie and blood of Christ by the receiuer ; the eating on the bodie of Christ , the drinking on the blood of Christ by the receiuer . And so assureth our faith , not onely that Christs bodie was broken , and Christs blood was shedde , but that it was also broken , and f●●ed for vs , to whom the sacramental signes thereof are there tendered and reached out ; and so sealeth vp vnto vs our spirituall nourishment by him vnto euerlasting saluation . Gregorie Nissene speaking of those words in the Gospell of Iohn , s There came out of his side blood and water , maketh them two images of the two Sacraments : t Quoniam tum per diuinum baptisma , tum per sancti sanguinis participationem & vsum , consecrari nos , ac diuinitatem induore credimus : For both by diuine baptisme , and by the participation and vse of his holy blood , we beleeue that we are consecrated to God , and doe put on vpon vs the diuinitie , that is , the diuine qualities of God. And he alleadgeth there Chrysostomes monition vpon the Exposition of those words : Cùm ad horrendum poculum accsdis , tanquam ab ipso dominico latere bibiturus accedas : When thou commest to drinke of this fearefull cuppe in the Sacrament , come as if thou shouldest there drinke blood , running out of the very side of the Lord. So applicatiue should be our faith , in communicating these holy misteries . And indeed in such an applying maner did our Lord Iesus institute this Sacrament : u Take yee , eate yee : this is my bodie , which is giuen ( not for others only ) but for you . And againe , This cuppe is the new Testament in my blood , which is shead ( not for others only ) but for you . Euery man therefore that taketh these misteries , must beleeue that Christs bodie was broken , and that Christs blood was shead for him : which I trow is a great deale more then to beleeue the storie . S. Bernard hath a notable saying , expresse to this purpose : x & hoc designat illibatum illud altaris sacrificium , vbi dominicum corpus accipimus : And this doth that holy and vndefiled sacrifice of the altar signifie vnto vs , where we receiue the Lords bodie ; vt ficut videtur illa forma panis in nos intrare , sic nouerimus per eam , quam in terris habuit conuersationem , ipsum intrarein nos , ad habitandum in cordibus nostris per fidem : that euen as in that Sacrament , the forme of bread is seene and sensibly discerned , to enter into vs and our bodies , so we might know that Christ himselfe doth enter into vs , according to that flate which hee had here amongst vs , to dwell in vs and in our hearts by faith . The name of the Sacrifice of the Altar , I refuse not . Our right reuerend and right learned Bishop of Winchester hath abundantly shewed y how that tearme was vsed of the Fathers , and how it may be receiued of vs. The carnall eating of Christ ( if S. Bernard any such ) is also notably confuted by the same man in the same treatise . But this is that I would prooue , and that pregnantly , from the words of the Father ; that , the Sacrament of the Lords supper , which hee there calleth , the sacrifice of the Altar , is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse : but also that the receiuing in of the bread and wine into our selues , doe seale vp vnto vs that doe receiue them , Christs owne entering into vs , and dwelling within vs , euen in our hearts by a liuely faith . And hereof it is that we call the Sacraments , signa exhibitina , signes that doe exhibite , reach forth , and tender the things which they figure and represent . And our Church rightly profeffeth of the Sacramēts , z that they are , non tantùm notae p●●fessionis Christianorum , not only markes or badges of Christian profession , sed certa quaedam potius testimonia & efficacia signa gratiae atque bonae in nos voluntatis Dei , but rather also and much rather certaine assured testimonies , and effectual signes of the grace and good will of God towards vs. In so much that when I come to the Lords table , and there the Minister reacheth forth the holy mysteries to mee , and I receiue them at his hand , a Nihil dubito , quin ipse vere porrigat , & ego recipiam , saith Calvin : I nothing doubt but that Christ doth verily reach out vnto me , and I doe verily receiue his bodie and blood to become the food and nourishment of my soule . Such a faith therefore doe the Sacraments seale vp vnto vs , as doth not only acknowledge al that Christ hath done to be true ; but also doth applie the merits of Christ , and thorough them the mercie of God vnto euery worthy receiuer thereof . And so much of the Sacraments , which are the seales of faith . 3. It followeth to speake of our common forme of Creede , which is not amisse called , regula fidei , the rule , or square of our faith . Because it containeth the most principall points of our Christian religion , to the proportion whereof other particulars must be reduced . Blind Bellarmine , ( for who so blind as he that will not see ? ) vseth this for the first , and as it were principall reason ; that iustifying faith is not confidence of mercie , because that b In symbole fidei , in the common rule of our faith , many things are contained which are necessarie to be beleeued , if a man will be iustified by faith : of the vnitie , of the Trinitie , of the incarnation , passion , and resurrection of Christ , &c. De speciali autem misericordia ne verbum quidem , but in all the Creede , or Creedes , ( for hee ioyneth the foure knowne Creeds together ) there is not one word of speciall mercie . And therefore he there striueth to confute Luther and Melancthon , that would include the apprehension of speciall mercie in the Creed : the one , vnder that Article , I beleeue the holy Catholique Church : the other , vnder that Article , I beleeue the remission of sinnes . Well : let the controuersie stand betweene them as it doth : for I will not meddle with the latter part of the Creed ; I will vse a new argument out of the former part , which concerneth God , and our beleefe in him . And touching that I say , that not only particular words , but the whole tenure of our faith , as we professe it in the Creed ▪ doth implie apprehension of speciall mercie to the professor . Marke how the forme of the Creed runneth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I beleeue in God the Father . And , I beleeue in Iesus Christ. And againe , I beleeue in the holy Ghost : which if we could properly expresse in our English tongue , and ioyne the preposition to the Accusatiue case , should signifie thus much ; I beleeue towards God , or into God the Father : I beleeue towards or into Iesus Christ , and so forth . For , Credo in Deum , is more essentiall and effectuall , then our language will fully expresse . And this is no small matter in the eye of the Papists : for Master Harding holdeth this forme , Credo in Deum , so authentike and materiall ; as that he deeply challengeth the Church of England for professing their faith in another forme , c Credimus vnam quandam naturam , &c. Credimus Iesum Christum , &c. And hee alleadgeth against this , that d the vtterance of our faith is strange to Christian eares , who haue beene accustomed to heare , Credo in Deum , &c. He saith that , That other forme of words which we vse , soundeth not so Christian like : I beleeue there is a God : I beleeue that Iesus Christ is the sonne of the Father : I beleeue that the holy Ghost is God. He rendreth this reason of his rebuke ; Although this forme of words ( I beleeue there is a God , &c. ) doe expresse a right faith , yet beeing such as may be vttered by the Deuills , and hath alwaies beene vttered by Heretikes their ministers ; the auncient and holy Fathers haue liked better the old forme and manner , after which euery Christian man saith ; I beleeue in God , I beleeue in Iesus Christ , I beleeue in the holy Ghost : for this importeth a signification of faith , with hope and charitie ; that other , of faith only which the Deuills haue and tremble , as S. Iames saith . Very well then ; Omen accipio : let M. Hardings speach for this time goe for currant ( which notwithstanding the good Bishop fully answered in that place ) let the most auncient & most authentique forme of professing our Creed be thus ; Credo in Deum , &c. I beleeue in God ; I beleeue in Iesus Christ , &c. The Question is now , what it is , Credere in Deum , to beleeue in God ? Let the Fathers answer . S. Augustine saith , e De Apostolis ips●s dicere possumus : credimus Paulo , sed non credimus in Paulum ; Credimus Petro , sed non credimus in Petrum : We may say of the Apostles themselues , I beleeue Paul , but I beleeue not in Paul : I beleeue Peter , but I beleeue not in Peter . But of God we say both , I beleeue God , and , I beleeue in God. Then belike , to beleeue God , is one thing , and to beleeue in God , another thing . What is then to beleeue in God ? S. Augustine sheweth it in the same place , opening those words , f This is the worke of God , that you should beleeue in him whom hee hath sent . Thus hee saith ; Quid est ergo credere in eum ? what is it therefore to beleeue in him ? Hee answereth . Credendo amare , credendo in eum ire , & eius membris incorporari : By or in beleeuing to loue Christ , by or in beleeuing to goe to Christ , by or in beleeuing to be incorporated into the members of Christ : this is to beleeue in Christ. I demand then ; Can any man heartely and soundly loue Christ , who hath not some perswasion that Christ loueth him ? Can any man with comfort goe towards Christ , who is not aforehand perswaded , that Christ will looke comfortably towards him ? Can any man be incorporated into the members of Christ , that doth not by faith entertaine Christ for his head ? If not : then it followeth , that to beleeue in Christ , implieth an affiance and perswasion of his loue and mercie . Cyprian hath a treatise , which is censured I confesse , by g Peter Martyr to be none of his : and his reasons are somewhat in that behalfe ; yet is that Authoritie good against the Papists ; for Constantius there alleadgeth it ▪ yea and it is not nothing to me that our iudicious Fulke h quoteth it for Cyprians . But howsoeuer : auncient it is , and none of ours it is , and thus he speaketh ; i Non credit in deum , qui non in eo solo collocat totius faelicitatis suae fiduciam : Hee doth not beleeue in God , who doth not repose vpon God alone , the affiance , or assurance , of his whole felicity . Now , who can by faith repose vpon God the confidence of his happinesse , which is not by the same faith assured of his mercie ? Heare another ; S. Bernard very notably , k Credere Deo , est verbis eius fidem adhibere : To beleeue God , is to beleeue his words to be true . Credere Deum , est confif●●eri vbique esse : To beleeue a God , is to beleeue him to be euery where . Credere in Deum , est onmen● spem suam in illum dirigere : To beleeue in God , is to cast all our hope vpon him : which no man can doe , nor will doe , which hath no perswasion of his fauour . Hee addeth further , ( which maketh much to my present Text , and this cause , ) Deum , & Deo credunt daemones ; sed in illum non credunt , in quem qui credit , non confundetur : quiae spem suam non ponunt in illum : The Deuills beleeue there is a God , and that God is true , but they beleeue not in God , in whom whosoeuer beleeueth shall not be confounded , because they put not their hope or trust in him . This S. Bernard expoundeth to beleeue in God , and thus he disseuereth it from the beleefe of the Deuills . I adde the fourth to make vp the messe : Eusebius Emissenus ; l Aliud est credere Deo , aliud in Deum credere : It is one thing to beleeue God , an other thing , to beleeue in God. And againe , it is one thing , Credere Deum , to beleeue there is a God ; another thing , to beleeue in God. For the Deuill is found to beleeue that there is a God ; but to beleeue in God none is prooued , but he which hath deuoutly trusted in him . I conclude then : Is to beleeue in God , to beleeue and loue him ? Is to beleeue in God , to repose vpon him the confidence of our happinesse ? Is to beleeue in God , to cast our hope vpon him ? Lastly , is to beleeue in God , deuoutly to trust in him ? And doth our creed teach vs to professe our faith thus ; I beleeue in God , I beleeue in Iesus Christ , I beleeue in the holy Ghost ? then let Bellarmine goe and reconcile himselfe to Mr. Harding his Auncient ; who saith , that to beleeue in God , importeth a signification of faith , with hope , and charitie , and let him confesse that the creed intendeth such a faith , as apprehendeth speciall mercie . I am not ignorant , that this distinction of Credere Deum , Deo , in Deum , is somewhat disputed against . Peter Martyr saith , that m The holy Scriptures doe not alwayes , and exactly obserue it , and he alleadgeth these examples : n The people feared the Lord , and beleeued the Lord , and his seruant Moses , Credebant in Dominum , & in Mosen : and againe , o that , The people may beleeue thee for euer , In te credant : And in the newe Testament , p many beleeued in his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which notwithstanding is spoken of an imperfect faith . And Salmeron the great Iesuite challengeth S. Augustine by name , for vsing the distinction of Credere Deo , and Credere in Deum , shewing that they are vsed alike in the Scriptures , yea and then he bringeth an instance from the forme of our Creede , q Omnes fideles siue iusti siue peccatores instituuntur per symbolum apostolicum dicere , Credo in Deum , &c. Et tamen non omnes qui dicunt , Credo in vnum Deum , charitatem habent : All the faithfull , saith he , whether righteous men , or sinners , are taught by the Apostles Creed to say , I beleeue in God , &c. And yet not all that sing or say , I beleeue in one God , haue charity . But now obserue wee ; first that , r The seruile letter in the Hebrewe , or s the Hebrewes phrase in those places of the old Testament , and the like , ought not in Greeke or Latine to be translated with the preposition that ruleth an accusatiue or ablatiue case , but with a Datiue case . And so Tremelius and Iunius translate it , t Crediderunt Iehovae , & Mosi seruo eius . And u vt tibi fidant in seculum ; yea and the olde translation readeth in the 14. of Exodus , Crediderunt Domino & Mosi seruo●ius . And so in the Chronicles , x credite Prophetis eius : They beleeued his seruant Moses : Beleeue the Prophets : as M. Fulke hath also well alleadged against the Papists . Yea , in that place of Iohn , the olde translation readeth , y Crediderunt in nomine eius , ioyning the preposition not with an Accusatiue case , but with an Ablatiue . Secondly , though in the newe Testament , Credere in Christo , is often taken for the same that Creder● in Christum , as we know that z A man is not iustified by the workes of the Lawe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by the faith of Iesus Christ : we also haue beleeued in Iesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet often also they are taken differently , and so doe minister iust occasion of distinction in the deliuerie of doctrine fit for the seuerall places . As for example ; In the 14. of Iohn , within the compasse of three verses , there is a manifest difference of these three titles : Credere Christum , Credere Christo , Credere in Christum : As thus ; a Dost thou not beleeue that I am in the Father , and the Father in me ? He speaketh of a beleefe what Christ is . Then in the next v. Beleeue me that I am in the Father , and the father in me : that is , Beleeue that I speake truth therein . It followeth immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : He that beleeueth in me , ( that is , with confidence ) the workes that I doe , hee shall doe , and greater also . He therefore that will rightly expound these 3. verses , must of necessitie intertaine this threefold distinction . Thirdly , the Iesuites Argument is like the Logique , and other Popish learning of their Schooles . Is not the distinction good betweene Credere Deo , and Credere in Deum , because that many professe in the Creede , I beleeue in God , which haue no charitie ? Why ? The Creede giueth no● faith : that is b the worke of God. But the Creede teacheth what true faith is , and how we should professe it . And if any man will in the Creede professe that he doth beleeue in God , when as he doth only beleeue a God , or beleeue God to say true : this is but the hypocrisie or vnbeleefe of the professor , not a defect of the profession . For the sauing profession of faith is beleefe in God , with hope of mercie . And that the very lesuite himselfe confesseth in the selfe same place ; c Credere in deum est fidei per spem , & dilectionem operantis : to beleeue in God , is such a faith ( or the fruit of such a faith ) as worketh by hope and loue , which is as much as all that I haue spoken of faith about the Creede . Fourthly , and lastly , say that S. Augustine , and others , had erred in this distinction ( as the Iesuite will ) and so I had not soundly built vpon them ; yet let no Papist that braggeth of the Fathers , barke against the argument : for besides those which I haue alleadged , I can also bring forth d Hierome , e Ruffine , f Theophilact , g Primasius , h The M. of Sentences , i Thomas Aquinas , k Nicolas Gorran , l Granatensis , and a number of others of their owne side , more or lesse alleadging , admitting , expounding , these three degrees or kinds of faith , and euer exalting the latter as the most high , perfect , and cheife of them all . Therefore doth the Creede professe an exact and compleat faith , which farre exceedeth the faith of the Deuills , which is the purpose that I propound in this place . So much therefore of our Creede . 4. It remaineth now that I discusse , that definition or description of faith , which the Apostle giueth in the Epistle to the Hebrewes : and that I doe from thence prooue also , that Iustifying and sauing faith applyeth to the beleeuer the fauour of God in Iesus Christ. The definition is this : m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Faith is the ground of things that are hoped for . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Schollers knowe ) is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuadeor , and so of the praeter perfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuasus sum , I am perswaded . And fitly : for as Peter Martyr saith well , n non solemus credere , nisi quod habemus persuas●ssimum : we are not wont to beleeue any thing , but that whereof we are most fully perswaded . A good note ( by the way ) against the Scholemens doubting , or wauering faith : whereof Musculus rightly calleth them , o Doctores dubitationis , not dowtie Doctors , but Doctors of doubting : For as they mooue doubts of euerie thing , so they teach men alwaies to doubt of their saluation : whereas S. Paul vsing the same verbe whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued , protesteth without doubting in the same case ; p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am perswaded , that neither death , nor life , nor Angels , nor principallities , nor powers , nor things present , nor things to come , shall be able to separate vs from the loue of God , which is in Iesus Christ our Lord. Yea , and our Alexander of England , one of the learnedest among them , to whom is ascribed that Destructorium vitiorum , of which I haue spoken before , faith , that q Faith is a kinde of thing , infra scientiam , & supra opinionem , lesse then science , more then opinion : Scientia enim habet cognitionem , & opinio dubitationem : & inter h●c d●● est fide● media , quoniam fides non habet cognitionem nec dubitationem : For ( saith he ) Science hath knowledge , and opinion hath doubting , and between these two faith is the meane , because it neither hath demonstratiue knowledge , nor vncertaine doubting . Let them goe now and bragge of their doubting faith . God giue me that which carieth with it assured perswasion . But ●●●turne to the purpose . This perswasiue , or perswaded faith , i● there of the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat diuersly translated . But the old translation , which they must not refuse , tearmeth it , substantia , Faith is the substance of things which wee hope for . The Substance : how is that ? How is faith the substance of those things ? Heare one of their owne , who is no small man among them . For Abbote Tritenhemius writeth of him that hee was , nobiliter eruditus , a noble or notable learned man : It is Nicolaus de Gorran , and what saith hee ? r Faith is the substance , id est causa , subsistendi in nobis res sperandas scilicet bona futura : that is , it is the cause , or meanes , or instrument , that the things which we hope for , that is to say , the good things to come , haue an essence , or beeing , or subsistence in vs. But how that ? Et hoc vel in futuro , quod faciet in nobis subsistere res sperandas in patria per apertam visionem : vel in praesenti , quod iam facit eas in nobis subsistere per spem & expectationem : that is to say , Faith giueth a beeing or subsistence in vs of those things which wee hope for , either in this life , or in the life to come . In the life to come , it will giue vs existence of them , per ap●am visi●nem , then we shall openly see them , yea really possesse them by the benefit of this faith . In this present life , it giueth an existence of them also : for euen now faith causeth a subsistance of them in vs by hope and expectation . Is it so ? doth faith euen while we liue here giue a certen kind of being to those things in our hearts , the fruition whereof we afterward expect ? And what are those things , which hereafter we expect ? A ioyfull resurrection , discharge in the day of iudgement , the comfortable beholding of God , the fruition of his glorious and euerlasting kingdome . Why then faith giueth a present existence of these things vnto vs : which it cannot giue without the assurance of the mercie of God. But looke we a little from this old to some new translation . Hemingius turneth it thus ; s Fides est fiducia rerum sperandarum : faith is the confidence of things that are hoped for . And in his Commentaries vpon this text , hee alledgeth places out of very approoued Authors , Polybius and Herodotus ; where the word hypostasis is so taken : yea in the same Epistle is an other place which giueth much light to this interpretation : t For we are made partakers of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we keepe to the ende , initium fiduciae , ( so Calvin readeth it ) the beginning of our confidence , that is , of our faith , which is yet but begunne in vs. Now then , if faith be turned into fiducia : doe but aske Thomas Aquinas , what kind of thing fiducia is . He will answer , u Fiducia est spes futuri auxilij concepta ex dictis aliorum , vel ex his quae sunt in se vel in alio : Confidence is the hope of future helpe or aide , conceiued either from other mens words , or from some thing else which a man hath in himselfe , or hee knoweth in another . Is Confidence such a thing , and is faith confidence ? why then Faith is a hope of future aide , or helpe , or good , conceiued from the words or promises of God ; and from somewhat else , which is ( not in himselfe , for in a mans selfe there is no hope of helpe in time to come , but ) in God : as his mercie , his truth , his loue , his free grace ; vpon which indeed our faith is builded , and groweth vp to full confidence in Iesus Christ. Faith therefore apprehendeth speciall r●ercie . Thus I haue finished the foure reasons , which I propounded to you ; fourescoare more might be added , if it were necessaire . But I stay here , and say with the Poet , x Iam satis est : nè me Crispini scrinia Lipp● Compil●sse putes . Now for so much as Bellarmine maketh this doctrine of faith apprehending speciall mercie , y to be an opinion of Heretikes , wherein they differ from the Catholikes ; and our homebredde Historians haue not shamed to auouch that it is , The new villainous doctrine of Calvin and Beza , ( a villainous terme to be giuen to so holy , reuerend , & learned men ) therefore omitting what the Protestant Authors write in this case , I will now shew what my poore reading hath found about this point in the Ancienter Fathers of the Church , yea and in such Popish writers , as hauing not their affections distempered with the heat of contention , and disputation , haue in a milde and open sort deliuered their minde herein , as particular occurrances haue occasioned . And first to beginne with the Fathers . Irenaeus speaketh thus of faith ; z Semper fides quae est ad magistrum nostrum permanet firma , asseuerans nobis , quoniam solus verè Deus , & vt diligamus Deum verè semper , quoniam ipse solus Pater : & speremus subinde plus aliquid accipere , & discere à Deo , quiae bonus est , & diuitias habens indeterminabiles , & regnum sine fine , & disciplinans immensam . In effect thus in English : Our faith which we beare towards our Lord and Master euer abideth stedfast , telling vs that he is the only true God , & that we must alwaies heartily loue him , because hee is our only Father : and that we must hope euer and anon to receiue more from God , & to learne more of God , because he is good , and hath riches innumerable , and an endlesse kingdome , and learning vnmeasurable . I note from hence 3. things . 1. First , faith holdeth vs to the onely true God. 2. Secondly , it holdeth vs to him with loue , as to a louing Father . 3. Thirdly , it teacheth vs daily to expect from him , as from a louing father the good which we need both for life and knowledge . Now if my faith teach me , that God is my Father , and maketh me to loue him as a Father , and to expect continually fauours from his hand , as from a good God & louing Father : tell me if it doth assure my heart of his loue and mercie ? Origen thus : a Fides quae in Christo est , & praesentis vitae regulam tenet , & futura spei fiduciam praestat : Faith in Christ both giueth direction for this life , and yeeldeth assurance of that which we hope for to be hereafter in the life to come . Faith therefore assureth vs of that which wee hope for . Chrysostome thus : b Hoc verae fidei est , quando promissiones non iuxta solitum morem , & hominibus cognitum fiunt , nos promissionis virtute fidimus : This is the propertie of true faith , when God maketh promises after an vnusuall manner , and such as men are not acquainted with ( as he did to Abraham , Gen. 15. for of that he speaketh in that place ) and we beleeue depending vpon the promise . Faith therefore taketh hold on Gods mercifull ( though extraordinarie ) promises . Againe , the same Father : c Gloriatur fidelis , non solum quod Deum amet germanè : sed & quod ab illo magnum honorem assecutus est , magnam item dilectionem : The faithfull man boasteth or reioyceth , not onely that he truely loueth God ; but also for that he hath receiued much honour & loue from God. Faith therefore perswadeth our hearts that God loueth vs. Epiphanius thus , d Ego debilis eram per carnem : demissus est autem mihi Saluator in similitudine carnis peccati , talem dispensationem perficiens , qua me à seruitute redimeret , à corruptione , à mor●e : I was weake in the flesh , or by the flesh : but there was a Sauiour sent downe for mee in the similitude of sinfull flesh , to redeeme me from bondage , corruption , and death . Did Paul euer speake more applicatiuely of Christ to himselfe ? No not euen then when hee said , e who hath loued me , and giuen himselfe for me : for Epiphanius saith of himselfe , There was a Sauiour sent downe for me , to redeeme me from bondage . But shall I , nay , may I dare to smoother the words that there follow ? f Et factus est mihi iusticia , sanctificatio , & redemptio : and this Sauiour thus sent downe , was made to me righteousnesse , sanctification , and redemption : Iusticia quidem , quoniam per fidem ipsius , peccata dissoluit : Sanctificatio verò , quia per aquam , & spiritum , & verbum suum me liberauit : Redemptio autem est sanguis ipsius , dum pretium redemptionis agni veripro me seipsum tradidit : This Sauiour was made vnto me righteousnesse , because by my faith he dissolued my sinnes : He was made vnto me sanctification , because he hath freed me by water , and his spirit , and his word : And my redemption is his blood , whilest hee gaue himselfe for me as the true lambe the price of my redemption . What did Paul affirme more of the Church in generall , then this man of himselfe in particular ? g He is of God made vnto vs wisedome , and righteousnesse , and sanctification , and redemption : A liuely president of faith laying hold vpon speciall mercie . h Mortalitas ipsius , meae mortalitatis est abolitio : Resuscitatio de mortuis , ab Orco nostri liberatio : Ascensus in coelum me quoque sursum transfert , saith Nazivizer : His death is the abolishing of my death : his raising from the dead , is a deliuerie of vs from hell : his ascending into heauen will carrie me vp thither also . What can be spoken in words more patheticall , in sense more applicatiue , in faith more apprehensiue ? Thus spake the Greeke Fathers : now turne wee to the Latine . Cyprian disswading from the feare of death , and rebuking in men their vnwillingnes to die : i If ( saith he ) some graue man of good report promised thee any thing , thou wouldest surely beleeue his promise , nor wouldest thou doubt that he would deceiue thee , knowing him to be a man that will be as good as his word , or will stand to his promise : well then ; Nunc deus tecum loquitur , & i● mente incredula perfidus fluctuas ? Now doth God speake to thee , and giue thee his promise , and doest thou with an vnbeleeuing heart doubt of performance ? Deus tibi de hoc mundo recedenti immortalitatem pollicetur atque aeternitatem , & tu dubitas ? God promiseth to thee when thou departest out of the world immortalitie , and eternitie , and doest thou doubt of possession ? Hoc est Deum omnino non nosse : hoc est Christum credentium Magistrum , peccato incredulitatis offendere : hoc est in Ecclesia constitutum , fidem in domo fidei non habere : This is not to know God ●t all : this is by vnbeleefe to offend Christ the master of the beleeuers : this is for one to be in the Church , and to haue no faith in th● house of faith . I gather from hence these conclusions . 1. First , Gods promises made to vs , must be beleeued : now they are promises of mercie . 2. Secondly , God promiseth to vs immortalitie and eternitie : they therefore by faith must be assuredly expected . 3. Thirdly , to doubt of the performance of these , is not to knowe God , yea , it is to haue no faith at all . The same Father in the same place : k Qui spe viuin●u , & in Deum credimus , & in Christum passum esse pro nobis , & resurrexisse confidimus , in Christo manentes , & per ipsum atque in ipso resurgentes : quid aut ipsi recedere istin● de seculo nolu●●us , aut nostros recedentes quasi perdit●s plangimus ? Wee which liue in hope , and beleeue in God , and put our trust in Christ , that he suffered , and rose againe for vs , abiding in Christ , and by him , and in him rising againe : why are we our selues so loth to depart hence , or why doe wee lament our friends departed , as if they were vtterly lost ? Here is beleefe in God : here is trust in Christ : here is beleeefe that he died for vs , and rose againe for vs : here is an exhortation built vpon this beleefe to die comfortably , and to take the death of our friends patiently : doth not this manifestly inferre a faith apprehending mercie ? Arnobius vpon the Psalmes , ( if that booke be his : ) l The meanest Christian ( saith he ) and the vilest sinner , shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour : qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum , euen that sinfull Christian , who beleeueth by faith , to attaine to his mercie who liueth for euermore . Marke , that sinner shall be saued , who beleeueth to finde mercie . Beleefe of mercie therefore bringeth to saluation . Tertullian ; m Vt certum esset , nos esse filios Dei , misit Spiritum suum in corda nostra , clamantem Abba , Pater : That we might be certaine that we are the sons of God , he hath sent his spirit into our hearts , crying , Abba , Father . Here obserue : 1. It is certaine that we are the Sonnes of God. How is it certaine ? Not by reuelation : ergo by faith . 2. To be the Sonne of God , is speciall mercie : ergo , to beleeue that , is to beleeue mercie . 3. The Spirit teacheth vs in assurance hereof to call God our Father : the name of a Father is a name of ●ercie : The Spirit therefore teacheth vs to beleeue mercie . S. Ambrose by his faith thus applyeth Christ vnto himselfe : n Non gloriabor quia iustus sum , &c. I will not glory ( saith he ) that I am righteous ; but I will glorie that I am redeemed frō mine vnrighteousnes : I will not glorie that I am free from sinne , but I will glorie that the sinnes which I haue , are forgiuen me . Then he addeth , Non gloriabor quia profui , neque quia profuit mihi quispiam , sed quia pro me Advocatus apud Patrem Christus est , sed quia pro me Christi sanguis effusu● est : that is , I will not glorie that I haue profited any man , nor that any man hath profited mee : but I will glorie of this , that Christ is an Aduocate for me with the Father : and that Christs blood was shed for me . Marke Bellarmine , here is a notable presumptuous Heretique ; I am redeemed , my sinnes are forgiuen , Christ is mine Aduocate , Christs blood was shed for me . What Protestant euer applyed Christs benefits neerer to his owne vse ? verily not Luther himselfe , when he professed a little before his death , o I haue taught him , I haue knowne him , I haue loued him as my life , my health , my redemption . But I returne to the Fathers : for neither Luther , nor any of Luthers side are olde enough ( though learned enough ) to stoppe the Aduersaries mouthes . S. Augustine saith thus ; p The deuills beleeued Christ , but they did not loue Christ. And therefore though they beleeued , yet they said , what haue wee to doe with thee Iesu thou Sonne of God ? But let vs beleeue so , as wee may beleeue in him , and loue him : Et non dicamus , Quid nobis & tibi est ? Sed dica●●us potiùs , Ad te pertinemus , Tu nos redemisti : And let vs not say as the deuills said , what haue we to doe with thee ? as desirous not to come neere him ; But let vs say rather , We are thine , we pertaine to thee , thou hast redeemed vs , as drawing him and his merits home vnto our selues . Now let a Papist tell me , how a man shall cheerefully goe to Christ , and say vnto him , I belong to thee , thou hast redeemed mee , without a faith laying hold of speciall mercie . Bernard hath a notable and comfortable saying , q Si credis peccata tua non posse deleri , nisi ab eo cui soli pecc●sti & in quem peccatum non cadit , bene facis : If ( saith he ) thou beleeuest that thy sinnes cannot be wiped away , but onely of him , against whom onely thou hast sinned , and into whom no sinne falleth , therein thou doest well : Sed adde adhuc vt & hoc credas , quia per ipsum tibi pecata donantur : But yet goe on further , and beleeue this also , that thy sins are forgiuen to thee : Hoc est enim testimonium quod perhibet in corde nostro spiritus sanctus , dicens : demissa sunt tibi peccata tua : For this is the testimonie or record which the holy Ghost beareth in euerie one of our hearts ; Thy sins are forgiuen to thee . A golden sentence ; To beleeue that God onely can forgiue sinne is well , but not sufficient : To beleeue further , that God hath forgiuen thy sinne to thee ; this is necessarie . This is the testimonie of the holy ghost in thee , which cannot deceiue thee , Thy sinnes are forgiuen thee . He therefore which hath receiued true faith , which is the gift of the holy Ghost , and by which the holy ghost testifieth to the conscience : he by this faith beleeueth forgiuenesse to himselfe , which is a speciall application of mercie . Sedulius shall make vp the iust dozen : r Disposuit Deus propitium se futurum humano generi , si credant in sanguine eius se esse liberandos : God hath determined to be mercifull to mankind , if they beleeue that they shall be deliuered by his blood . Short and sweete : Hope well , and haue well : Beleeue deliuerance , and take deliuerance . But without beleefe of that , there is no deliuerie . It is therefore no new Doctrine ( as say our right Worshipfull Masters of the Historie ) no nor rashnesse , and presumption , ( as say Lindane , and Bellarmine , and other Papists ) by faith to applie in particular mercie to thy selfe . No : heare S. Augustine challenging such presumption from noueltie : s Praesume non de operatione tua , sed de gratia Christi : gratia enim saluati est is , inquit Apostolus . Non ergo hic arrogantia est , sed fides : Praedicare quod acceperi● , non superbia est sed deuotio : Could any thing be spoken more contrary to the doting Papists ? They dubbe applying faith , with the name of Presumption : and vnder that name condemne it for a sinne . But what saith S. Augustine ? Presume , so it be not of thine own workes , but of the grace of Christ. For by grace are yee saued , saith the Apostle . Herein ( thus to presume ) is no arrogancie , but faith . To professe or acknowledge what thou hast receiued , is not pride , but deuotion . So then there is an holy presumption or confidence in the grace and mercie of God , the profession wherof is the fruit of faith . We see then what note the olde Fathers song . Now if I shew that a number euen of Popish Writers haue taught this applying faith , and apprehending by faith of speciall mercie , I shall not onely cut the combes of our audacious Englishmen , who of grosse ignorance ( if not of secret malice ) ascribe the fountaine of this Doctrine to Geneua : but I shall also turne the edge of the Papists swords vpon themselues , and cause them first to answer their owne , before they proceede so peremptorily against strangers . Thus therefore I goe on in that course , and will summon also an Inquest of them . Arnoldus de noua villa , was t a Spaniard , a man famously learned . He liued about the yeare of our Lord 1250. two hundred yeares before Luther and Calvin were borne . He wrote against many errours of the Romish Church . Among the rest , he said , That the faith which then Christian men were commonly taught , was such a faith as the Deuills had . Meaning belike ( saith M. Foxe , the reporter hereof ) as we now affirme that the Papists do teach only the historicall faith , which is the faith histori● , non fiduciae . A shreud more in a Papists dish : but the Author himselfe were right worthy the seeing , which my poore librarie affordeth not . Gerson was a great man in his time , both for learning and place : Chancelor of the Vniuersitie of Paris . He making the distinction of fides mortua , fides ficta , and fides vi●ae : saith , that u fides vi●a est credere Dei veritatem , & ●bin hoc ●um amare & timere per affectionem : A liuely faith , is to beleeue the truth of God. But that is not all : Besides beleeuing of Gods truth , to be truth , a liuely faith doth also loue God , and feare God , in affection : as a naturall and louing child loueth and feareth his naturall and louing father : for of a seruile feare , I trow no Papist is so simple as to expound him . Now , how shall he affectionately loue and reuerence God , as a Father : which is not by faith perswaded that God carrieth a fatherly affection towards him ? The same Gerson preaching to the French King , and directing his speach to the King by name : exhorteth him against all the temptations of the Deuill , to arme himselfe with the sheild of faith : x & in te ipso per bonam dicas credulitatem : and ( saith hee ) say thus to the Deuill in thy selfe , or in thine owne heart by a steadfast faith : O humani generis inimice , hoc non me vinces pacto , nec me falles . O Sathan , thou enemie of mankind , thou shalt not thus ouercome mee , nor deceiue mee . Quia cùm credam Deum esse , & illum Deum meum esse , Patrem meum , Dominum meum , &c. Thou shalt not ouercome me : for why ? Because I beleeue there is a God , and that this God is my God , my Father , my Lord , and all good things to me . Marke how he teacheth the King the art of application : and by a faith applying the goodnesse of God vnto himselfe , to resist the Deuill . Now , no man can say , God is my God , my Father , my Lord , &c. but by a speciall confidence in his mercie . And for the manifestation thereof , let me here insert a saying of S. Augustine ( though he be none of that band which now I am mustering ) to shew what manner of faith that is , which maketh a man to crie with S. Thomas , y , My Lord , and my God. So shall we see with what kind of faith Gerson perswaded his Soueraigne to resist the Deuill . S. Augustine speaking of that in the Psalme , Be●tus vir cuius Dominus Deus ipsius , Blessed is the man whose Lord is his God , saith thus : z Super omnes est Deus : tamen nescio quo modo , non facile quisque audet dicere , Deu● meus : nisi qui in eum credit , & qui illum diligit , ipse dicit , Deus meus . God ( saith he ) is God ouer all men : and yet I cannot tel how it is , that not euery man dareth redily say , My God : only he that beleeueth in him ( in eum ) and loueth him , hee saith boldly , My God. Tuum tibi fecisti , cuius es : hoc ipse amat . Thou hast made God thine owne , whose thou art by faith and loue : and this God himselfe loueth . Then he addeth : Prorsus dulcedine affectus tibi , & secura , & praesidenti dilectione , dic , Deus meus : Beeing affected in thy selfe with the sweetnesse of God , and with a secure and verie confident loue towards God : say , My God. It was obiected to the Protestants in Queene Maries dayes , as a note of an Heretike , to say , my God , my Father , my Sauiour , &c. Indeed S. Augustine saith , Euery man cannot say so : and no maruaile if those bloodie persecutors durst not speake so . For a man to say with a good conscience , God is my God , or God is my Lord : hee must haue by faith , feeling of Gods mercie , and as a fruit of this faith , loue towards God for his mercie : and then he may comfortably applie God , and as it were , appropriate God vnto himselfe , as his peculiar owne , and with this faith resist all temptations of the Deuill , as Gerson well aduised that his Roiall Auditorie . Granatensis is another of good note among them . He dedicated his bookes to Sixtus Quintus : and is of him greatly commended for a teacher of Sanctimonie . Let vs here what he writeth of faith . In one place he saith , a Fides proponit nobis beneficia diuina : Faith propoundeth or tendereth vnto vs ( as it were to be fedde vpon ) the benefits or mercies of God. It is therefore exercised about mercie , and tendreth mercie to the heart . In an other place : b Fidei atque spei sinum qua●ntum poterimus expandamus , certi de immensa Domini benignitate , nunquam frustrà nos in eo spem colloc●turos : Let vs set open the bosome of our faith , and hope , as wide as possibly we can , beeing assured of the infinite goodnes of God , that we shall neuer repose our trust in bim in vaine . Here is an assurance of Gods goodnesse , which the Papists call presumption : and here is a perswasion , that God will neuer faile vs , which can arise of nothing but from faith in his mercie . The same Author in another place : c Omnes qui a peccato ad gratiam vocantur , propter illius gratiam & merita vocantur : All that are called from sinne to mercie , are called thereto for the grace and merits of Christ : for of him there hee speaketh . A notable speach against Opera prae●isa . But it followeth : In cuius rei signum , inter ea quae ad imp●● iustificationem requiruntur , fides in Christum cum pr●mis numeratur . Qua profi●emur atque testamur nos ob eius merita a Deo Patre vocari & iustificari : In testimonie whereof ( namely that those which are called , are called for the grace and merits of Christ ) among those things which are required to the iustifying of a sinner , faith in Christ is reckoned with the chiefe . By which faith we professe and protest , that we are called , and iustified of God the Father , for his merits , and fauour . Did euer Protestant affirme more of faith , then this , that it maketh a man in the assurance of his heart to protest that he is called , and iustified of God the Father , for the merits of Iesus Christ● What greater mercie can faith seale vp vnto vs ? For my part I shall neuer begge better faith then this of the Lord. S●●lla writing vpon that in the Gospel of Luke , d When he sawe their faith , &c. saith , that e There is duplex fides , a double kind of faith : Altera , qua ●reditur ▪ & haec est virtus Theologica : One kind of faith , is that by which we beleeue : and this is a Theologicall vertue . Altera est fides quae confidentia quaedam est : scilicet qua credimus quod donabit Deus id quod ab eo petimus : There is an other kind of faith , which is a certaine confidence or assurance , by which we beleeue that God will giue to vs what we begge of him . Viraque autem requiritur ab eo cui peccata dimittenda sunt : And both these kinds of faith are required of him , whose sinnes are forgiuen . Of the first kind of faith he saith , that he which beleeueth not the things that belong to God , cannot bee forgiuen : yet therein excepteth the case of infants , which cannot knowe them , and so not beleeue them . De alterae autem ●ide , id est , de confidentia dicendum est , quòd sine illa non possunt peccata dimitti : Of the other kind of faith , which is confidence or assurance , it is absolutely to be said , that without it , sinnes cannot be forgiuen . But marke well what followeth ; Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur , & quae Ecclesia credit : si non confidit Dominum ei remissurum si ipse doluerit : non v● ique dimittentur : For although a man doe beleeue all that is contained in the holy Scriptures , and all that which the Church beleeueth , ( there is iumpe Bellarmines faith , ) yet if he do not beleeue that the Lord will forgiue him , if he sorrowe for his sinne ( there is apprehension of mercie , ) they shall neuer be forgiuen him . Imo etiamsi peteret illa dimitti , si non confideret , & certissimè crederet illa sibi dimittenda , nunquam dimittentur : yea though a man do pray that his sinnes may be forgiuen , if hee trust not , and most certainely beleeue ( marke that against doubting ) that they shall be forgiuen him , they shall neuer bee forgiuen him . The words are long , but neede no long glosse . There is a faith , which is confidence or assurance of Gods mercie towards vs. And without this faith of obtaining mercie , it is not possible to finde mercie at the hand of God. Well fate ( say I then ) that kinde of faith , which ●aieth hold of Gods mercie , and beleeueth it to belong vnto himselfe : for that shall finde mercie , and none but that . Guilliandus Bellij●●n●is commenteth vpon the Gospel of S. Iohn : his booke printed at Paris , dedicated to the Cardinall of Guise , approoued by the facultie of Diuinitie there . Writing vpon those words of Christ , f This is the worke of God that yee beleeue in him whome he hath sent : speaketh in this manner , g Opus Dei vacauit sidem , qu●● est cert● de boni●ate Dei persuasio , confidensque sa●utis ab eo expectat●o : Christ calleth faith the worke of God : which is a certen perswasion of the goodnes of God , and a confident expectation of saluation from him . What can bee more plain●e ? The same man speaking of those words of our Sauiour , h Whilest you haue the light , beleefe in the light : i Obserua , non ait , Credite in b●ce , sed credite in luce● : Marke ( saith hee ) that Christ saith not , beleeue in the light , with an ab●●tiue case ; but beleeue in the light , with an accusatiue case . So it is in the Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if we would say , Beleeue into the light : what that phrase meaneth , hath beene before declared . But heare his inference from Christs speaking in that manner : V● disting●at Christus inter fidem vt simplicem histori● de Christo notitiam , & inter fidem vi●nas se● salutarem . Quae est certa fiducia qua quis sine dubitatio●e stat●it apud se Christum esse sibi lumen adsalutem : Christ ( saith hee ) spake in that manner , that he might distinguish and put a difference betweene that faith which is a simple , or bare knowledge of the historie of Christ , and betweene a liuely and sauing faith , which liuely and sauing faith is an assured confidence , by which a man without doubting ( mark how verie Papists seclude vncertaintie from Faith ) resolveth with himselfe , that Christ is vnto him light vnto saluation . Me thinkes I see Bellarmine here fretting and fuming with the Diuines of Paris for autorizing this book . But poore old man , what can he do , where the Pope himselfe d●●eth not stirre the coales ? It is best that they suffer France still to approoue our applying faith . I shall dispatch some others more shor●ly : Go●ran citeth out of the glosse , k seauen manner● of wayes how there is made transi●●s à ●ide ad fidem , a passage from faith to faith , of which l S. Paul speaketh in his Epistle to the Romanes : The fourth of them he nameth to be , ex side promissionis , in fidem completionis , from the beleefe of the promise , to the beleefe of the performance of the promise . He seemeth to say , that there is one s●eppe of faith to beleeue the making of the promise , and a further steppe of faith , to beleeue the performance of the promise . Howsoeuer hee meane , this I collect certainely from him , that faith is occupied about the promises of God , and the performance of them : which cutteth the throates of our bare Historians . I● an other place , the same Author sheweth , that the name of faith is m taken diuerse manner of wayes : and among the rest , sometimes it signifieth , cert●●udo comprehensionis . And in that acception hee expoundeth the forenamed place of S. Paul , n By it the righteousnesse of God is re●eated from faith to faith . Now S. Paul speaketh there of that faith , which is preached in the Gospel , and by which The iust doth liue . And therefore if that faith be certitudo comprehensionis , then it certainely comprehendeth , what the Gospell offereth , and those are the promises of mercie . Wekelius saith , o Fide Christum ●angis , sentis meritum pasfionis & inca●●ationis , sine omni prae●io mertio gratis tibi da●um : By faith thou touchest or ●aiest hand on Christ : by faith thou feelest the merit of his passion , and incarnation , freely giuen to thee without any desert of thine going before to purchase it . Faith therefore giueth a sense and feeling to a mans heart , that the benefits of Christ doe belong to him . And againe , Fide ( ●●quam ) hu●t De●ergate maximam charitatem , qua cum adhue i●imic●s esses , proprium ●●um Filium prote dedit , sentis ●angistque Christum : By ●aith , ( I say ) thou ●eelest that great loue of God towards thee : of which loue , hee gaue his owne Sonne for thee , when as yet thou wert his enemie : thou feelest and touchest Christ. Sed non nisi● charitate possides : yet thou doest not possesse him but by loue . Guadal●●●nfis writing vpon Hose● , and expounding that place , p Desponsab● te ●ihi in ●ide : which we translate , I will marrie thee to mee in faithfulnesse , but he expoundeth there of our faith towards God ; q Fide anima desponsa●●r De● : By faith the soule is betrothed to God. And againe . Fides est arrha desponsationis anime cum De● : Faith is the earnest , or paun● , or pledge , or gage of our espousing vnto God. For the high and righteous God to take vs base and sinnefull men , as it were in marriage so neere , and so deere vnto himselfe : this is a speciall , yea and an vnspeakeable mercie . Now , faith is as it were the marriage ring , by which this mercifull contract is assured to our hearts . Espensaeus saith , that S. Paul in his discourse of Faith , r non quamlibet fidem qua Deo creditur , sed ●am salubrem pl●neque enangelicam definiuit : He doth not define or intreate of euerie kind of faith , by which we beleeue God , but a sauing faith , and altogether Euangelicall , or Gospel-like . So then in his opinion , there is a faith more per●it and exquisite , then that which beleeueth the truth of God , and which more fully answereth the scope and drift of the Doctrine of the Gospell . Now , what the pith and vigor of the Gospel is , hath beene alreadie declared● euen Christ and all that is Christs , giuen for our sal●●tion . But among all the rest , giue me leaue largely to make report of that same honest Frier Fer●s : the honestest Papist ( I thinke ) that euer wrote . He speaketh so like a Calvinist in this case , that it is a wonder his books are not condemned for Hereticall . He discoursing of the Centurio●s faith , which Christ so commendeth in the Gospell , s I haue not found so great faith , no not in Israel● ●●iteth in this manner : t Non semper ●ides est , quod nos fidem dicimus : That ( saith he ) is not alwaies faith , which we call faith : How so ? Fidem nos dicimus assent●●i ijs , quae diuinis historijs produntur , & quae Ecclesia credendo proponit : we commonly call this faith , to assent to those things which are recorded in the diuine histories , and which the Church propoundeth to bee beleeued . This the Schoolmen call an vnformed faith , or faith wanting a forme , and S. Iames a dead faith : ( marke well then of what faith Ferus expoundeth the discourse of S. Iames , and which is without workes : euen plainely of that which doth onely Credere Deo. ) But to the point ; he addeth , Secundum Scripturam fides non est absque fiducia misericordiae diuinae promiss● in Christo : According to the Scriptures , faith is not without confidence of the mercie of God promised in Christ. A grosse Lutheran ; yet hee prooueth this by diuerse examples out of the holy Scripture . It is said of Abraham , u Abraham beleeued God , and that was i●puted vnto him for righteousnes . What beleeued he ? No more then that there was a God ? Yes , he beleeued the promise of God , when God said to him , x Feare not Abraham , I am thy buckler and reward . Abraham relying vpon this promise went out of his owne land , &c. and he trusted in the mercie and goodnesse of God , nothing doubting , but wheresoeuer he liued , he should finde God his Protectour . Credunt ergo qui pro Protectore , pro Patre , Deum habent , non pro Iudice : O worthy speech : They beleeue which account God for their Protectour , and for their Father , not for their Iudge . But he proceedeth , and of this kind of faith he expoundeth these places : y Yet you did not so beleeue the Lord. And that of Moses and Aaron , z because you beleeued me not . And that in the Gospel , a He that beleeueth in him , shall not bee condemned : Non hîc loquitur de historica aut informi fide : sed de fiducia misercordi● per Christum praestaudae : He speaketh not there ( saith Ferus ) of an historicall or vnformed faith : but of a confidence in the mercie of God to be yeelded by Christ. Many other instances hee there giueth , but at length concludeth thus : Summa : fides quam Scriptura commendat , non aliud est quàm fidere gra●uita miserecordia Dei. H●c vera fides est , qua iustus viuit : hanc vnam à nobis Deus requ●●it : & ad ●anc confirmandam etiam Filium ded●● , 〈◊〉 de bona voluntate sua erga nos dubitemus , sed vt ponamus in Deo spem nostram . In English thus : The summe or conclusion of all , is this , The faith which the Scripture commendeth , is nothing else then to trust in the free mercie of God ; This is that true faith , by which the iust man liueth : this faith onely doth God require of vs : and for the confirmation of this faith , he hath also giuen his Sonne , that we should not doubt of his good will towards vs , but that we should repose our trust in God. Thus sarre Frier Ferus , directly against Frier Bella●mine : Fratrum concordia 〈◊〉 : a rare kind of agreement among Friers . Now to an other : What if Father Campian the glory of the Philistims , the challenging Goliah of 〈◊〉 time : what if he be taken suspicious of this hereticall doctrine of applying faith ? Read the conference had with him in the tower of London . When D. Walker had said , To know God mereating to be Almightie , in gouerning wise , &c. this to apprehend is sufficient to saluation : Campian replieth , as correcting that speech , To apprehend these things effectually , so that we also obey his Commandements , and not onely to graunt thē to be true , but also to apply these things to our selues through the passion of Christ : this is saluation , and sufficient . So then belike , by this mans opinion , the power , wisedome , &c. of God must be applyed to our selues ( for our owne benefit ) thorough the passion of Christ : which how a man can doe , and not drawe home therewith , and therein , Gods mercie to himselfe , I can not disce●ne . D. Redm●● seemeth to haue beene a man of great note for grauitie , wisdome , and learning . In the dayes of Henry the eigh● , a great defender of Pope●●e . But lying vpon his death bedde , about the ende of the raigne of Edward the sixt , b he greatly lamented , that he had too seriously and earnestly withstood this Proposition , Onely faith iustifieth . And then deliuereth his present opinion about it : which is this ; That , So faith doe signifie , veram , viuam , & acquiescentem in Christo fidem , id est amplexum Christ● : that is , So as by the name of faith wee vnderstand a true and liuely faith , a faith resting in Christ , that is , an embracing of Christ as it were in our armes , as those doe which haue long de●ited to ●ee and enjoy one another , and are gladde of the possessing one another : it is a true , godly , sweet , and comfortable doctrine : viz , that onely faith iustifieth . The iustifying faith then is a resting vpon Christ with comfort , and an embracing of him with ioy : which no man can doe , which is not perswaded by and in Christ to finde mercie of God. Thus haue you an whole Iurie impanaled of either sort : Fathers of the one side , Popish writers on the other : all speaking for such a faith as apprehendeth mercie , and applieth it to the beleeuer : which doth abundantly shew , that so to teach , is neither Calvinian noueltie , as say our lo●tie Historians ; nor rash presumption , as say our ignorant Papists . Now for that I hold it my dutie , to honour the Church in which I liue , by giuing testimonie vnto it in all righteousnes : which Church hath also receiued honourable testimonie from abroad , c to hold and teach soundly all points of Doctrine , necessarie to Saluation : and for that I haue heard with mine ●ares some that haue beene , and some that now are great members in our Church , challenged by name to be defenders of a sole historicall ●aith : I will here in open place declare what the receiued iudgement of our Church is in this case . Not caring in the meane time to know , nor knowing to regard , what euery particular Diuine holdeth in this Argument . Tullie said , d Id ratum habent homines , quod 〈…〉 quemprobant 〈…〉 vident : I will therefore beleeue ( till I know the contrarie ) that all the Bishops and other Prelates which now liue in our Church , doe ratifie that in this case , which their predecessou●s haue determined : especially since those their predecessors were men for life and learning so greatly approoued . Thus therefore vnderstand the Veredict of our Church . The Articles of Religion agreed vpon by that Conuocation , Anno. 1562. and againe confirmed by the Subscription of the said Conuocation , Anno. 157● . speake thus of Iustification . e We are accounted righteous before God , onely for the merits of our Lord and Sauiour Iesus Christ , thorough faith . They therefore ●each such a faith , as perswadeth a man that hee is iustified before God , and that thorough the merits of Iesus Christ applied to him . For else , how can any man be made righteous by the merits of Christ , if those merits of Christ belong not to him ? And how shall any man be assured of his Iustification , vntill hee doe beleeue that those merits doe in particular , and in speciall belong to himselfe ? Againe , the Apologie of the Church of England professeth , f That there is no mortall creature which can be iustified by his owne deserts in Gods sight : and therefore that our onely succour and refuge is , to flie to the mercie of our Father by Iesus Christ , and assuredly to perswade our mindes , that he is the obteiner of ●orgiuenesse for our sinnes , and that by his blood all our spots of sinne be washed cleane . Now , hee that is perswaded that Christ obteineth pardon for his sinnes , and againe , that all his sinnes are washed away in Christ● , blood ; that man , I 〈◊〉 , applieth Gods mercie by Christ to himselfe . Lastly , the good old Deane of Pauls , who in the beginning of the late Qu●enes raigne , published a Catechisme authorised publikely to be ●aught in this land : thus defineth in it a True Christian-sauing faith . g Fides est certa cognitio pater●● Deierganos per Christum beneuolentia , fiduciaque 〈◊〉 eadem , fi●●t in Enangelio testa●●m est : Faith is a certaine knowledge of Gods fatherly good will towards vs thorough Christ , and a confidence in the same good will of God : as it is testified in the Gospel . This is the Doctrine of our Church concerning iustifying faith . Those therefore which secretly whisper otherwise , doe greatly wrong our Church , and Church-gouernours : yea , indeed they greatly wrong themselues , to resort with vs to the Word , where such a faith is preached , to communicate with vs in the Sacraments , where such a faith is s●aled vp , yea to liue in the bosome of our Church , where such a faith is maintained : and in the meane time to iumpe close with the Papists against vs , in so essentiall a point of Saluation . I will now conclude this Doctrine with her example , of whom I am perswaded all true hearted Englishmen will be gladde to heare : that same olde Mother and Nurse of this Church of England : that same glorious Defender of this true , auncient , Catholike and Apostolike faith , so many yeares : that same raiser vp , and protector of all those Bishops , and other learned men , that haue taught and confirmed this Doctrine of apprehensiue , and applying faith among vs : I meane the late Queene Elizabeth , a woman of most famous : and most renowned memorie . She ●eared vp the preaching of this faith , she maintained this faith , she liued in this faith : yea she died in this faith , applying the mercies of God , by the merits of Christ to her owne soule . As appeareth in a Sermon put forth in print , preached in this very place , the next Sabbaoth day after her decease , by a Preacher of reuerend respect in this Citie , and familiarly knowne to me to be both wise , and learned , and religious , and so one that would not gloze , nor dissemble in the matter . It was spoken here now tenne yeares agoe : let the performe those same decennalia to that peerelesse Q●eene , who is worthie to haue her vicenalia , yea her centenalia in this and all other our greatest assemblies . I find it in that Sermon reported , that h Queene Elizabeth lying vpon her death bed , M. Watson then Bishop of Chichester , and her Almoner , rehearsed to her the grounds of Christian faith , requiring some testimonie of her assenting to them : which she readily gaue both with hand and eye . And when hee proceeded to tell her , that it was not inough generally to beleeue that those things were true , but euery Christian man must beleeue , that they were true to them , that they were members of the true Church , truely redeemed by Iesus Christ , that their sinnes were forgiuen , &c. shee did with great shew of faith , lift vp her eyes , and hands to heauen , and staied them long , as in testimonie of her assent thereunto . O bessed Queene that liued so gloriously , that died so Christianly ; that was i optima i●dole , in her prosperitie , by the iudgement of the Papists her enemies : that was optima fide , in her deepest distresse , in the hea●ing of the Protestants her ●oiall Subiects : that maintained this applying faith while she liued , to the good of so many thousands : that professed this applying faith when she died , to the honour of the Gospell , and the sauing of her selfe . Thanks be to God for his vnspeakeable grace . The Truth beeing thus taught , and prooued● good order of proceeding would , that the contrarie Error , and the Arguments which tend to the establishing thereof , should be confuted . And there is furniture inough in the word of God , to dispatch that also : for the Scripture k is a● able to improoue , as to Teach . But this must be some other mans labour , or mine a● some more leisure : for this were a webbe that would aske three houres weauing more . Bellarmin● hath made vs a world of doe , if a man would stand vpon euery Obiection . Hee hath so●re seuerall Chapters l fra●ght with Scriptures , and Reasons , and Fathers alleadged after his manner , against faith of speciall mercie . To name many , were enòugh to confute them : but they are vncooth , and let them be vnkissed : to vse olde Chaucers phrase . Two places of Scripture there are , which two English Knights , once when it was , pressed vpon me at the table : and that so eagerly , as they gaue mee no space to eate : they beeing two to one , sounded out their own triumph , as if their Arguments were inuincible . Them I will now indeauour charitably to satisfie , by these presents . Obiect . 1. It is written , Ioh. 17. 3. This is life eternall , that they may knowe thee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be the onely very God , and whome thou hast sent Iesus Christ : From hence they would conclude , that The sole knowledge of God , and of Christ , is sufficient to eteranall life . Resp. The Answer must consist of many branches : which I will first seuerally display , and then conioyne all together . 1. First , m Aliquand● cognoscere , pro eo quod est credere , p●nitur : Sometimes to knowe , is put for to beleeue , saith S. Augustine , speaking of those words , That the world may knowe that thou hast sent mee . And there he alleadgeth an other like place out of the same Chapter , n They know that I came out from thee , and they haue beleeued that I was sent of thee : 〈◊〉 & crediderunt . Hot dixit posterius crediderunt , quod prius dixerat , cognouerunt : The latter expoundeth the for●mer : they knowe , that is , they beleeue . So may it be taken also in the third verse : and well may knowing be taken for beleeuing , & contra o quia & illud no●imus quicquid fide non ficta , etiamsi nòndum per speciem contuendo , iam tamen inconcussè credendo retinemus : because we know all that which now wee hold without wa●ering , by faith vnfained , though yet we doe not sensibly behold it . Take that first , though this ( well I wore ) doth not fully satifie the purpose . 2. Secondly , p To know● , doth not euer signifie bare vnderstanding : sed quand●m animi adid quod gratu●● nobis est affectione● . But to know , signifieth sometimes a certaine affection , or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man , as there is in God , D●plex notitia , a double kind of knowledge : one is , q simplicis speculationis , of simple vnderstanding ; so God knoweth all things both good and euil . The other is , notitia approbationis , that is , to know with approouing : So God knoweth r the way of the righteous : that is ; he knoweth it with liking and approbation . And on the other side , s he neuer knewe th●●icked : that is , to loue the● and their doings : t Hoc enim loco charitas cognitio dicitur , saith Theophilact : In that place loue is called knowledge . Read more for this distinction , if it seeme strange to any , August in Psal. 118. Teth. Elias Cretensis in Nazian . ●rat . 11. Sotto Maior in 2. Tim. 2. I apply it thus to this matter . To knowe God , and Christ , with a b●re and simple vnderstanding , what they are , what they haue done , &c. this is not , nor cannot be eternall life ; as hath beene before declared . But to knowe God and Christ , with approbation , affected with them , louing them , taking delight and ioy in them , for being such as they are , and for doing that which they haue done : this is , and this must needes bee eternall life . For why ? This affectionate and approouing knowledge , is euer ioyned with confidence in the mercie of God , and of Christ : and in truth is a comfortable Effect of the same . The Deuills and the Reprobates knowe God and Christ , what they are , and what they haue done for mans saluation , as well as we : but they affect not with liking tha● which they know , because they are not perswaded of any loue , mercie , or kindnesse in God towards themselues . But the true beleeuer , as he knoweth them , so hee liketh to know them , and is affected to them in loue : as perswaded that all the goodnesse , loue , mercie , and fauour which is in God and in Christ , doe belong vnto him : and thus to know God , and Christ●● eternall life . Thirdly , u Sciendum duplicem esse Deinotitiam , saith Peter Martyr : we must know , that there is in a man a double kind of the knowledge of God. Vnam efficacem , qua immutamur , ita vt quae nouimus , opere conemur exprimere : alteram frigidam , qua nihilo reddimur meliores : There is one an effectuall kind of knowledge , by which we are so changed in heart and affection , as we striue to expresse in our deeds , that which we know . Of which kind , I take that to be spoken of S. Paul to the Colossians : x Yee haue put on the new man , which is renued in knowledge , after the image of him that created him . Now this is such a knowledge , as y ariseth of faith , and by faith ioyneth vs to God , and beeing vnited to him , transformeth vs into his image . There is an other kind of knowledge vneffectuall ; which maketh a man neuer the better . Such a one as S. Paul saith was in the Gentiles : z When they knew God , they glorified him not as God. Againe , As they regarded not to know God , &c. This the Deuills and reprobates haue , and are neuer the better . But to know God effectually , so as we are by faith vnited to him whom we know , and by our vnion with him doe communicate his Spirit , and by that Spirit are renued vnto his image in holines ; this is a knowledge which necessarily draweth after it eternall life . Fourthly , I would haue this well marked , as materiall , a Duplex est cognoscendi Christi modus : There is a double manner or sort of knowing Christ. Primus est annexus fid●i , &c. The one , is an appendix to faith : the other , consisteth in a liuely , or experimentall feeling . Faith carrieth with it that knowledge , by which hee that beleeueth in Christ , knoweth him to be the true Sonne of God , sent into the world , crucified , put to death for our sinnes , &c. This faith , and this knowledge , are both historicall . There is an other kind of knowing Christ , by which we feele and haue experience of his power in vs , which feeling is by the operation of the holy Ghost working in our hearts . And this S. Paul desireth yet more and more b to know Christ , and the power of his resurrection . Hee knew Christ , and all things belonging to the Historie of Christ in an abundant manner : but hee desired to know him more in his owne sence and experience , by feeling in himselfe the vertue of Christs resurrection : that is , synechdochice , c redemptionis complementum , the accomplishment of his redemption , purchased by Christ. For indeed , d Tun● ritè cognoscitur Christus , dum sentimus quid valeat mor● eius & resurrectio , & qualiter in nobis ●it afficax : Then onely is Christ rightly knowne , when we feele what Christs death and resurrection can doe , and how it is operatiue , or effectuall in vs. To haue this feeling knowledge of Christ , is an inuincible argument that Christ dwelleth in vs by his Spirit , and so is an assurance vnto vs of eternall life . Now , to conioyne all these together . So to know God and Christ , as to beleeue : to know and beleeue them with affectionate liking , with effectuall working , with sensible feeling : this knowledge certainely is eternall life , as our Sauiour Christ speaketh in that place of the Gospell . But on the otherside , to make our s●●uation to depend vpon a bare inaffectionated , ineffectuall , and vnfeeling knowledge : this is to expose the apprehension of it , to the deuills and reprobates : and indeed to deceiue our selues . e Vos vosmet ipsos seducit is , ( saith Iustine Martyr to Tripho the Iew : ) you Iewes deceiue your selues , and others , which say , that God will not lay their sinnes to their Charges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they be grieuous sinners , so that they know God. For let a man know neuer so much , if he be not renued in knowledge , and purged from his sinfulnesse ; there is no remission belonging to him . But as the same Father elswhere speaketh ; f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form● of diuine doctrine is gathered into two heads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into diuine knowledge , and diuine worship . Know therefore , and worshippe , and liue : know , and worship not , and perish : g Scientia est Deum noscere , virtus colere , ( saith Lact : ) In illo sapientia , in hoc iustitia continetur . To know God , is learning , but to worship God , is vertue : In that is contained wisedome , but in this , righteousnesse . First therefore learne to know God , and Christ : and then worship them aright by faith and obedience , as thou art prescribed in the Law and Gospell : and this effectuall knowledge will be vnto thee eternall life . Obiect . 2. There is a second argument vsed , drawne from the example of the heathen Eununch conuerted and baptised . h After that Philip had preached Christ vnto him , and hee had desired baptisme ; Philip telleth him , If thou beleeuest with all thy heart , thou maiest . The Eununch replieth ; I beleeue that Iesus Christ is the Sonne of God. A confession ( say they ) meerely historicall ; yet vpon this is hee engraffed into the Church . Resp● 1. I might here answer with Gualter , that this confession of the Eunuch , though it be short , yet by implyment , i omnes symboli Apostolici articulos contine● : it comprehendeth all the articles of the Apostles Creede . He sheweth it there in particulars , read him that list . 2. But I turne mee to S. Augustine , and will shortly frame mine answer from him . It was one of the Obiections which those made in his time , that held Onely faith without workes to bee sufficient to saluation . k Spado ( inquiunt ) ille quem Philippus baptizauit , nihil plus dixit , quam , Credo Filium Dei esse lesum Christum , & in hac professione continuò baptizatus est : The Eunuch ( say they ) whom Philip baptized , said nothing but this , I beleeue that Iesus Christ is the Sonne of God , and by and by hee was baptized vpon this confession . What then ( saith S. Augustine● ) Num igitur placet ▪ &c. Will you therefore that men comming to baptisme shall answer nothing else , and presently be baptized ? Shall they professe nothing of the holy Ghost , of remission of ●●nes ? &c. yes , no doubt Philip taught him more then that : for he preached Christ to him , which Aust●n sheweth there comprehended a great deale more then the Eu●uches confession expresseth . And beginning at that place of Esay , he could not but preach much of Christs sufferings , yea and apply them to the E●●uch , l as the Prophet doth to vs ; He hath borne our infir●ities , hee hath carried our sorrowes , he was wounded for our ●ransgressions , &c. But now , Siautem Script●ra tacuict , atque intelligend● admisit cae●●ra quae cum illo Spadon● baptizando Philippus egit , &c. The words are many : the summe is , that both Philip and the Eunuch did more , and said more , then the Scripture hath expressed : & that the scripture hath omitted many things therein , breuitatis gratia : and therefore that is no good argument to prooue that the Eunuch made none other profession , because there is no more recorded . The Scriptures are delighted Laconica breuitate . How shortly are the Sermons of m Ionah , of n Iohn the Baptist , yea of o Christ himselfe reported ? setting downe as it were letters for words , and words for sentences : yea one sentence for the effect of a long Oration . This is manifest that S. Augustin doth else where ascribe to the Eunuch , fidem in Christum : p Admonitus Philippus , accessit ad currum , exposuit lectionem , instru●it fidem , e●●ngelizauit Christum : Credidit Eu●uchus in Chr●stium , & aijt , Ecce aqu● , &c. Philip beeing admonished of the Angel , ●anne to the chariot , expounded that which he read , taught the faith , preached Christ , the Eunuch beleeued in Christ , and said , L●e , here is water , &c. Now it hath been shewed before , that Creder● in Christum , to beleeue in Christ , is a great deale more , then to professe him to be the Sonne of God. Therefore that example carrieth no weight of argument . I am putting now my shippe into the hauen : onely this I must adde , that after this confirmation of the truth , and confutation of falsehood ; this doctrine of faith apprehending and applying the mercie of God , would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers . The Papists would be adiured by the high and sauing name of the Lord Iesus , no longer to feede themselues and the people , with the courser morsels of faith alone , neglecting that which is the flower and marrowe of faith ; and which while they neglect , they omit the very life and substance of the whole Gospel . Our Historians would be exhorted , not to deceiue themselues with a broader , nigher , and easier way to heauen , then God himselfe hath chalked out ; least they fall into that which leadeth to destruction . And lastly , all wee present should be carefully admonished , to vse all holy meanes by which this sauing and iustifying faith , might be kindled , increased , and continued in our hearts . Therefore had wee neede diligently and conscionably to read the Scriptures , to heare the word preached , to frequent the Sacraments . yea , we had need to pray much to God , to meditate much with our selues , to conferre much with others , for the strengthening of our consciences in the same . But this place beeing by vse almost wholly appropriated vnto Doctrine , hardly admitteth any length of Exhortation . This therefore onely I will adde : I preach these things to you , q not as if I had alreadie attained to them , or were alreadie perfect : my selfe well see and know my weakenesse therein . But I say on still with the Apostle , I followe , if that I may comprehend that , for whose sake also I am comprehended of Christ Iesus . Which that I may attaine vnto , I desire all that either heard my Sermon , or ●ead this discourse , to helpe mee with their praiers . And that you may apprehend the like , my prayers shall be for you all to God the father in the mediation of Iesus Christ. Amen . Bernard . serm . 61 in Cantica . Meritum meum , miseratio Domini . M. M. FINIS . Notes, typically marginal, from the original text Notes for div A07838-e200 a Iustin. Mart. qu. & resp . 119. b ● . Cor. 12. 9. c Calv. Com. in 2. Cor. 12 9. d Gen. 49. e Psal. 6. & 51. & alibi . f Act. 16. ●4 , 25. g Ambr Oshe . lib. 1. h 2. Cor. 1● . 10. i 〈…〉 . 4. k Rom ● . 23. l 〈…〉 m 〈◊〉 . in Gen. 2. 17. n Hugo de 〈◊〉 . lib. ● . o 1. Pet. 4 12. p Psal. 59. 1. q Psal. 66. 12. r Psal. 119. 71. s 〈…〉 t Plin. l. 11. c. 36. u lib. 10. c 67. x Da● . 3. 25. y Heb. 11. 34. z Exod. 1. ● . a Deut. 4. ●0 . b Rom. 5. 3. 4. c Pli● . l. 5. c. 16. d lib. 6. c. 17. e lib. 31. c. 1. f 2. Cor. 4. 8. g Psal. 37. 24. h Matth. 3. 11. i Ioh. 3. 5. D. Gardener . k ● Chr. 15. 2. l Plutere . de gerend● m 〈…〉 . n P. R. o Hier. in let . l 4. ad c. 22. p In Scorpiaco . q Sen. Proverb . r Lae●● in vit● Anachars . s Naz cyg 〈◊〉 indefini● . t 〈…〉 2 Epicurium . u Bernard . ser. 39. in Ca●tica . x Cie de or at 3. y Plutarch . de Socratis Genio . Et de placitis Philosop . l. 4. cap. 1● . z Aug. ●om . 2. epist. 27. Plat● a Ad Di●nis . b D. ●rante . c Pro. M. Caelio . d De serm . Domin in monte . lib. 1. Notes for div A07838-e2540 Prolegome●● . The inscription . a 2. Cor. 3. ● b P. Berchorius in dictionario . c August . in Psal. 90. con● . ● . d Iam. 1. 1. e Tertull de Tri●it . Chrysost in eredo in deum , &c. Athan in symb . f August . contr . C●escon grammat . lib. 1. cap. 9. g Gr●● . scholiast Occu●en . h Test. Rhem. in 〈◊〉 epist. laco●i . i Gen. 〈◊〉 . 36. k Ambros. com . in Rom. 1. l Cyril . in Esa. 49. m Aretius in arg in Epist. Iac. n In Epist. Iac. o Lyra. in epist. Iacobi . p Euseb. hist l. 2. cap. 1. ex Clement . lib 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Euseb. hist. 2. cap. 11. Niceph. l. 2. c. 38. Erasmus , Gualter . Test. Rhem. r Piscator . s Mat. 10. 3. t Hemingi●s Arcrius Pisca● . u Act 12. 2. x Mat. 17. 1. The Authoritie . y Euseb hist. lib. 6 cap. 19. z Hist. l. 2. c. 12. & lib. 3. c. 19. a In Catalog . Script . b Lib. ● . cap 38. & cap. 46. c De sacra scriptura thes . 5 d De doct . christ . lib. ● . c. 8. e Exposi● an symbol f De scriptur● libe●s genninis . g Art. 6. h Art. 37. i Rat 1. k Epitom . cont . l De saer . scripturae cont . 1. qu. 1. Art. 16. The Occasion . m Test. Rhem. arg . in epist lae . n Fulke Ibid. o De fide , & operibus . p Hemin gius . q Iam. 1. 2. Iam. 5. 9. r Aretius . s 2. Tim. 3. 5. t Apoc. 3. 1. The state . u Athan. x Iam 2. 14. 15. 16. 17. 18. 19. 1. Subiectum . y Apol. c. 32. z De liberis , educ , a Socrates hist. Eccles. l. 3. c. 19. b Acts. 17. 18. d L. Vi●es in August de ci● De● . l. 9. c. 19. e De 〈◊〉 . dei lib. 9. c. 19. f 〈◊〉 . 1. 48. g Apol. cap. 〈◊〉 . h Aug. vbi supr . i Io● . ● . 44. k Iad● . 6. l Cyprian de habitu virgin . 2. Praedi●atum . m 2. Tim. 1. 12. n Phocilides . o Ioh. 2. 24. p Arist. analyt . prior . l. 2. q Rom. 10 ● . r Gal. 3. 6. s 1. 〈…〉 t lib. 〈◊〉 . ●n Luk. ● . u Ephes. 2. 〈◊〉 . Eph. 6. 12. x Iob 17. 1. Pet. 5. 8. y Aug. de diuinat daem cap. 3. z Apol. c. 2● . a 〈◊〉 Iohan. 14. b Muscul. ●oe . co●●de fide . c Io● . 1. ● . d Tit●● . e Psal. 12. 6. f Isidor de s●m . bo● l. 1. c. 1● g August . de 〈…〉 . c. 9. h 2. Tim. 2. 15. i Te●tul . de spectac●l . k August de 〈…〉 vi● . cap. 37. l Orpheus apud Iust. Mart. cohort . ad Graec. m Mar. ● . 7. Act. 16 17. n Serapl●●d Thulem . Sel●e●cer . lib. ● . o Act. 19. 14. p Mat● . 8. ●● . q 〈…〉 r Expo● . in Rom s Mat. 4. 7. t Athan in vi●● A●ton . u Act. 1● . 7. x 1. Sam. ●8 . 17. y Aug. de diuin . d●em ▪ c. 1. Aug. de 〈◊〉 . D●● l 8. c 23. z Th. Aq●in . q● . obscurio●e d● d●●non qu. 16. art . 8. a Plato in ●rat . Lactan. l. ● . August de eiv . dei l. 9. ● . 20. Martian . capel ▪ Chalcidius in Trinaeum Platonis , &c. b Za●ch . de nat . dei . l. 3. c. 2. quest . 1. c Th. Aq. 〈◊〉 . par 1. q. 12. a● ▪ 13 d Pet. Mart. in Rom 〈…〉 deo . e Th. Aq. secun . secund . q. 5. 〈◊〉 . f Mat. ●6 . 8. o D. Whi●a●ers . p Plin 〈◊〉 . lib. 16. cap. 16. r Gen. 1. 31 ▪ s Matth. 8. ●9 . t Act. 16. 17. u Ioane Wells of Stow market in Su●f . x Exod. ● . 11. 22. y Matt. 7. 1● . z Tert. depraese . Sozo● . l. 1. c. 14● Socrat. l. 7. c. 17. a Iosep. antiq . l. 8. c. 2. b Iren. l. 2. c. 5. c Apoc. 13. 13. d lib. 3. ●●istin . 23 e De iust f. l. 1. cap. 15. f Mat. ●6 . 16. g Mar. 1 24. h Aug. de vnico bap●is . cont . Pe●il . c. 10. i Insti● . l. 2. cap. 3. sect . 4 k Gen 25 27 l Numb 23 24 m 1 Sam 10 9 n 〈…〉 o Mat. 10. 4. p Heb. 12. 16. q 2. Pet. 2. 15. r 1. Sam. 16 14. s 2. Sam. 17. 23. t Ioh. 6. 17. u Aug. in frag . num . 7. ex serm . de miraculo 5. Panum . x Act. 8. 13. y 1. Cor. 5. 10. z 1. Sam. 10. 11. a Act. 8. 13. b Chrys. ser● . Da●dica cantica , &c. tom . 1. c Psal. 14. 1. d Tract . 10. in epist. Iohan. e Amob. cont . ge●tes . l. ● . f M. Greenham 〈◊〉 his Cou●s ▪ ●ap of 〈◊〉 . g 〈…〉 2. h 〈…〉 Steph. S●apul . i Hom. Iliad ● . k Eus●ath . in Hom. ● . ● & ● . l Act. 16. 29. m Mark. 6. 49. n lib. de Home● . o Act. 6. 32. p Exod. 3. 6. q Esay 6. 2. r Calu. ibid. s Mat. 13. 19. 1. Ioh. 2. 14. t Chrysost. in Matth. 6. u De tranq . an . x Gen. 3. 10. y I●h 8 44. 1. Io● . 3. 8. z Arist. 〈◊〉 . 3. a Decad ● . 4 17. b 2. P●t . 2. 4. c Luther . d Iude. 6. e Cal● . 〈…〉 4. f Matt. 〈…〉 . g 1. Sam. 28 ▪ 1● . h Mat. 14. 26. i N. ●orra● . in Ma●e . 5. k Apoc. 18 10. l Soph. A●●x . E●●ip Hee●ba . m Matth. 8. 29. n Luk. 16. 23. o Luk. 16. 28. p Se●m . in Lament . 1. 12. q Di. Stella in Luc. 8. r Muk . 56. s N. Gorra● . in Marc. 5. t D. Stella in Luc 8. u Te● . Apol. c , ●7 x Matth. 13. 28. y Apoc. 1● 7. z Dan. 12. 1. a Wigan . l ●om . 1. col 38● . b Seluec . ins●it . 1 Cal. inst . 2 10. 〈◊〉 Fulk in test . 〈…〉 Apoc. 12 sect . 31 c Apoc. 12. 13 d Apoc. 12. 17. e Io● 1. 6 Mat. 〈◊〉 10 f Te●tul . de 〈◊〉 . g Pli● . 〈◊〉 hist. lib. 7 cap. 40. h Orat. 7. i Plut. l. de sup . k Greg. moral . lib. 25. c. 6. l 2. Tim. 1. 7. m Isa. 48. ●1 . n Tert. cont . Mark. 4. o Cypr. de hab . virgin . p written by M. Cal● . r For Act. 〈◊〉 in Q. Marie an . 1555. s Pa●lus liber . orat Wi●eberg t Act. Mon. Gods iudgements vpon persecutors . u Ioh 8. 44. x Mat. 11 ▪ 19. y Matth. 10 28. z Phil. 2. 12. a Pro●● . 2● . 14. b B●da in prou 1 c Lyra. in Iac. 1. d M. Se●t . l. 3. distinct . 34. e August . tract 9 in epist. Io●an . & epist. 121 ad Honorat . f Rom. 12. 15. g H●b . 12. 2● . h Basil. in Psal. 33. i Matth 8. 26. k Rom. 5. 1. l Rom 8. 31. m Act 15 9. n Matt. 5. 8. o Ephes. 3. 12. p Gal. 5. 6. q 1. Io● . 4. 18. r G. Nissen . Orat. 3. in Ca●tica . s Pro. 1. 9. t Comment . in ●phe● 1. u Mat. 8. ● . x Exod. 34. 6. y Psal. 33. 5. z Psal. 36. 5. a Psal. 14 5. 9. b 1. Sam. 1● 13. c 1. Chro. 17. 13. d Ioh. 2● 15. e 1. Tim. 1. 13. f 1. Tim. 2. 5. g Tit. 3. 4. h Rom. 2. 3. i Matt 6. 12. k Ter. de Ora● l Mat. 18. 27. m Tit. 1. ● . n De vnic . baptism . c. 10. o 1. Tim 4. 5. 2. Tim 1. 5. p Defence of the Apolog. part . 2. cap. 20. 〈◊〉 . 1. q Th. Aq ● . ● quaest . 5 art . 4. Caie● ibid. Ferus in Mat. 8. r P. Mart. in 1. Cor. 13. 3. s Ioh. Ferus . 〈◊〉 . in Matth. lib. 2. cap. 8. t Th. Aq. 2. ● . qu. 4. art . 4. u Bel. de iusti● . lib. 1. cap. 15. N. Gorran in 2. Thes. 3. x T● . Aq 2. 2. quest 5. art . 2. y D● spirit . & lit . cap. 32. z De praedest . ●uctor . a Part. 6. c. 32. ex 〈◊〉 . Bartho . tit . de fide . * Naz sent . lambi● . b Gal. 5. 6. c Greg. hom 12. lib. 3. in Ezech. 40. 47. d Iam. 2. 17. e Epih. doct . cuangel . Bella Arma Minae f De iust l. 1. c. 6 , 8 , 9 , 10 , 11. g Ibid. c. 4. h Ioh. Sleidon l. 23. art . 1551. i Protest . coa● . conc . Trid. p 75. k De fid●an . 12. l Eushist l. 5. c. 13 m Bucan . loc . 19. de fide c. 5. n Calv. instit . l. 3. c. 2. sect 7. o Chemnie . ex 2. Conc. Trid. de fide . p Musc. loe . com de fide . q Mus. ibid. r Chem. vbi sup . s Rom. 10. 8. t Rom. 4. 11. u Aug●st Te●● . ●19 . de temp . x Th. Aquin. 1. 2. q 4. art . 1. y Metaphis . 7. z Rom. 10. 17. a Gal. 3. 11. b Calv coir . in Gal. 3. 12. c Marc. 1. 15. d Marc. 15 15. 16. e De spir . sand cap. 15. f Act 8. 35. g De fide & oper . cap. 9. h G. 〈…〉 . car . n●iu definit . i Leuit. 18 5. k 〈◊〉 Matth. 1. l 〈…〉 Scrip. in vcibo 〈◊〉 . m Isi. 30. 1. n Ier. 31. 33. 34. o Isa. 35. 1. p Matth. 11. 28. q Matth. 9. 2. r Luc. 19. 9. s Act 2 39. t Rom 4. ●5 . u Eph. 1. 4. 3. x Apoc. 1. 5. ● . y Luc. 3●● . z 〈…〉 . a Matth. 3 25. b Luc. 4 16. c Ioh. 13 4. d Pind initio Oly●p Plut. An aqua vel ig●is si 〈◊〉 . e 1. Pet. 1. 19. f 1. Ioh. 17. g Gal 3. 27. h 1. Pet. 3. 2 1. Be●a . i De baptism . k Nazian 〈◊〉 6 l 2. Pet. 1 4. m Basil. ex●●●e . ad baptism . n Psal 104. 15. o Plutarch . synops . lib 6. c. 8. p Plin. l. 14 c. 5. q Gen. 49. 11. r Ioh. 6. 55. 54. s Ioh. 10. 34. t G. N●s . in exp . eorum verb. u Luc. 22 19. 20. x Barna●●l 〈◊〉 . ● . super . Qua h●bitat . y D Bilson , The difference of Christian subiection , &c. pat . 3. pag. 506. &c. z Art. in synod . London . 1562. De sacram . a Calv. Instit. l. 4. c. 17. sect 32. b Bellar. de iu●●●f . lib. 1. c. 9. c Apolog Eccl. Anglicanae . d See defence of the Apolog. part . ● . cap. 1. di●●●● . e August . tract . 20. in Ioh. f Ioh. 6. ●9 . g P. Martyr . cont . Gardiner , part . 1. obiect . 89. h Fulke in Test. Rhem. in Rom. 10. ●ect 4. i Cypr. de dupl . Martyrio . k Bernard . ser. de sanct . Andr. l De symbol . 〈◊〉 2. m P. Ma●t . com . in ● . Cor. 10. n Exod. 14. 31. o Exod. 19. 9. p Ioh. 2. ●3 . q Sal●er . ●om . 6. tract . 8. De ●●ectione vendentium &c. r Mus. loc . co● . d● side . s Fulke in Test. 〈◊〉 . Rom. 10. sect 4. t Exod 14 31. u Exod 19 9. x 2. C●r . 20. ●0 . y Ioh. ● 13. z Gal. 2 16. a Ioh. 14. 10. 11. 12. b Ioh. 6. ●9 . c Salmeron vbi supra . tom . 6. tract . 8. d In Gal. ● . e In Symbol . f In Ioh. 12. g In Gal. ● . h lib. 3. dist . ● . i 2. 2. q 2. art . 2. k in Rom. 10. & in G●l 2. l Granat . conc . 20 post Pent●● . m Heb. 11 1. n P Martyr ●n 〈◊〉 . o Muse Co●● Coloss. 2. p Rom ●●8 . q Destr . vitio● . part . 6. cap. 32. r N. Gorr . in Heb. 11. s Heb. 11. 1. t Heb. 3 14. u Th. Aquin. 2. 2 q 129. art 6. x Horat. Sat. 1. y De iusti● . lib. 1. cap 4. z 〈◊〉 l. 2. c. 47. a Orig hom . 17. in Gen. 49. b Chrys. hom . 36. in Gen. 15. c Chrys. hom . 8. in Rom. 4. d Epiphan . in Anchor . e Gal. 2. 20. f Epiph. ●●id . g 1. Cor 1 30. h Greg. Nation . ●ign . C●●n . i Cyprian . de mortalit . k I●dem . l Ar●ob in Psal. 129. m Tertull. cont . Ma●c . l. 5. n A● bros . de ●a●nbo & vita b●at● . o 〈◊〉 Melanct. 〈…〉 L●t● . p August . in ●sal 130. q Bernard se● . ●●in ann●●c . Mariae . r Sedul . in Rom. 3. s Aug de verb. 〈◊〉 . 28. t M Fox Act. Mon. in Hen. 3. u Ioh. Gerson . serm ▪ in Dom. d● passion● . x Ioh Gerson . sermale Sp●● . sancto . y Ioh 20. 28. z August . lib. De ovibus . a Ludo● Granat . ser do●●n . 18. post Pente● . b Idem ser domin . 23. post Pentecost . c Idem ser. 〈…〉 . d 〈◊〉 . 5. 20. e D●●acus S●●l in Luc. 5. f Ioh. 6. 23. g Cla●d . G●ill . in Ioh. 6. h Ioh. 12. ●6 . i 〈◊〉 ibid. k N Gorran . in 〈◊〉 . 1. l Rom. 1. 1● . m Gorran in Heb. 11. n Rom. 1. 1● . o Georg. Wek. 〈…〉 . 9. post Ti●●it . p ●●os . 2. 20. q G●adalup . Co. n●n Ho● . 2. r Claud. Espen . Com. in Tit. 3. s Matth. 8. 〈◊〉 . t Ioh. ●eru● . in Matth. 8. lib. 2● . u Gen. 15. 6. x Gen. 15. 1. y Deut. 1. 32. z Exod. 10. 12. a Ioh. 3. 18. 〈…〉 day . b M. Fox Act. Mon in Edv. 6. Ann. 1551. in edi● . 1596. c Beza epist. ad Elisab Angliae Reg ante novum Test. d Cie . de nat . Deo● . l. 1. e 〈◊〉 11. f 〈…〉 g 〈…〉 in Catechism . d●fide . h M. Iohn Hayward , vpon Psal. 24● . March 17. 1603. i Alanus Copus dial . 5. cap. 11. k 〈…〉 36. l Bell. de 〈◊〉 . lib. ● . c. 8 , 9. 10. m August in Ioh. 17● 11. n Ioh. 17. 8. o Aug●st 〈◊〉 112. 〈◊〉 p Gr. 〈◊〉 homie●●● op●●icio . cap 20. q N. Gorran in Luc. 13. r Psal. 1. 4. s Matth. 7. 23. t Theoph. in Matth. 7. u P. Mart. Com. in Rom. 1. 19. x Coloss. ● . 10. y Gualth hom . 149. in Ioh. 17. z Rom. 1. ●1 . 28. a Muse. Com● . in Phil. 3. 10. b Philip. ●●0 . c Calv. in Phil. ● . 10. d Ibidem . e ●ustia Mart. c●ntn 〈◊〉 . f Iustin Mart. exposit ●idei . g L●● l. ● . c. 5. h Act. 8. 36. 17. 38. i Gualth . ho●● 62. in Ac● . ● . k Aug. de fide● & oper . cap ● . l Efai 53 4. m Io●ah 3. 4. n Matth. 3. 2. o Mark. 1. 〈◊〉 . p Aug h●n . 23. cap. 11. 〈◊〉 . 10. q Ph●l . 3. 12. 
A47601	----	A medium betwixt two extremes wherein it is proved that the whole first Adam was condemned and the whole second Adam justified : being a sermon lately preached on Rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in Mr. Clark's new book called Scripture-Justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. 1698 Approx. 97 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47601 Wing K77 ESTC R29062 10804927 ocm 10804927 45979 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47601) Transcribed from: (Early English Books Online ; image set 45979) Images scanned from microfilm: (Early English books, 1641-1700 ; 1387:18) A medium betwixt two extremes wherein it is proved that the whole first Adam was condemned and the whole second Adam justified : being a sermon lately preached on Rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in Mr. Clark's new book called Scripture-Justification / by Benjamin Keach. Keach, Benjamin, 1640-1704. Clark, Samuel, 1626-1701. Scripture justification. 52 p. Printed for Andrew Bell, London : 1698. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Justification -- Sermons. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Medium betwixt two Extremes . Wherein it is proved that the whole First Adam was condemned , and the whole Second Adam justified . Being a SERMON lately preached on Rom. 8.1 . and now published to prevent the further Controversy ( in one main Point ) about Justification . To which are added Reflections on some Passages in Mr. Clark's new Book , called Scripture-Justification . By BENJAMIN KEACH . Rom. 5.18 . Therefore as by the Offence of one , Judgment came upon all Men to Condemnation ; even so by the Righteousness of one , the free Gift came upon all Men to Justification of Life . LONDON , Printed for Andrew Bell , at the Cross-keys and Bible in Cornhill , 1698. To the Reader . MY preaching upon this Subject was occasioned by what I met with from a gracious Person 's mouth ( who is a Member of the Church under my charge ) who seemed very uneasy in her Communion , because in my preaching she said , tho I hold forth the Doctrine of free Grace , and exalt Christ , yet do positively maintain that the Elect are under Wrath , or in a lamentable state before calling , or before they are united to Christ by the Holy Spirit , or are in a State of Vnion with him : which might I fear be occasioned through a mistake of that Doctrine some in this City of late so much insist on , viz. Justification and Vnion with Christ before the Spirit ( the bond of that Vnion ) is received ; not that any of our Brethren , I hope , that preach that Doctrine do believe that the Elect are not under the Sentence of Condemnation and Wrath while they abide in the first Adam : tho I fear they do not so carefully distinguish as they ought between our Fundamental and Virtual Justification in Christ , as our Head and Representative , and our actual or Personal Justification when we are united to him . And finding ill use made of that Doctrine , I have been perswaded to publish the first Sermon I preached upon this occasion , not knowing how far this Notion might spread amongst weak and unwary hearers , and having some hope this may be ( through the Blessing of God ) a prevention of it . One thing I cannot but bewail , i.e. that because we may differ perhaps in some respect from that Doctrine before mentioned , that we must therefore be charged with Arminianism , which Error we abhor , and any other that tends to becloud or darken the Doctrine of free Justification by Christ alone , without Works or inherent Righteousness . None have reason to think that I favour in the least the Arminian or Baxterian Errors , considering what I have lately published on the great Doctrine of Justification , in two Sermons on Rom. 4.5 . which Doctrine I have farther confirmed in those Sermons preached from the Text this is grounded upon , viz. Rom. 8.1 . ( this being only the first ) in which the Nature of our mystical Vnion with Christ is opened , and the sweet Consolation that flows therefrom to all Believers largly applied . Reader , just as this Sermon was going into the Press , I met with Mr. Samuel Clark's new Book , intituled Scripture-Justification , and have made short Remarks on some things he hath said : In a time of common Invasion every Man should take to his Arms ; they need not wait for Orders , as one notes ; for by this Man's Doctrine all is struck at . Some think the difference between us and others who are unjustly called Antinomians , consists more in Words or Terms than otherwise ; and I hope it is so : however if I differ from them in any thing , I cannot help it ; I have here asserted what I in my Heart do believe , and I shall leave it to the Censure of all my Brethren , and others , with my earnest Prayers that Love , Vnion , Humility , and Charity may be more prest after , which certainly is much wanting among us ; and remain thine to serve thee in the Gospel , according to that small measure of Light and Ability received , Horsly-down , in Freemans-lane , 〈…〉 Benja . Keach . SERMON I. ROM . viii . 1. There is now therefore no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . IN this Epistle to the Romans , the great Apostle of the Gentiles labours chiefly in the general to do two things . First , To establish the Saints to whom he wrote , in the Doctrine of Justification by Christ alone . Secondly , To excite or stir up all justified Persons to Sanctification or Holiness of Life . And That he might effectually do the first , he in the three first Chapters discovers the dismal state of all , both Jews and Gentiles , as considered in the First Adam , or the condition of every Soul by Nature , and the weakness and insufficiency of the Law by reason of Man's Pravity to obtain Justification and eternal Life thereby ; insomuch that the Jews were in no better state than the Gentiles , all being gone out of the way , and the whole World become guilty before God. But to revive their sinking Hopes , he then displays the white Flag of Peace , through the Free-Grace of God in Jesus Christ , that tho the Law pronounces nothing but Wrath and Condemnation to every Soul of Man , and also the remainders of Sin , or the Law in our Members , doth distress and sorely afflict Believers themselves ; yet he shews us that through Jesus Christ we have a blessed Victory over the Law of Sin and Death , so that Sin cannot expose a true Believer to eternal Wrath , and that the Law of God ( which holds all Unbelievers down under Guilt ) can no more oblige Believers to eternal Condemnation , because Jesus Christ in our Nature hath answered all the Demands , and born the Penalty thereof . And from hence he brings in the Words of our Text , as the profitable Use or Application of that Doctrine he had so well proved . There is now therefore no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . In my Text you have three Parts : I. A Comfortable and Consolatory Proposition ; There is now no Condemnation , &c. II. A Description of the state of the Persons to whom this Cordial of Comfort belongs , viz. To them which are in Christ Jesus . III. The Character of the Persons , or their Qualification or Property , as to the frame of their Hearts , and the course of their Lives ; viz. They walk not after the Flesh , but after the Spirit . Or you may consider the former part of the Text thus , viz. I. The Subjects spoken of , Them which are in Christ Jesus . II. The Predicate , or Privilege asserted , viz. There is now no Condemnation . We will consider the Terms . There is no Condemnation ; i.e. no Sentence of Divine Wrath , no eternal Punishment . 1. God pronounceth them justified and acquitted , and so for ever free from Condemnation . 2. The Justice of God acquits them , and hath nothing to lay to their charge , they being in Christ Jesus . 3. The Condemnation of the Law cannot reach them , it can't hurt them , because they are delivered from the Curse thereof . None else have any Power , Who shall lay any thing to the charge of God's Elect ? i.e. such of them that are called , and are united to Jesus Christ ; for before that both Law and Justice could charge them . It is God that justifieth ; who is he that shall condemn ? It is Christ that died . Who can arrest , impeach , accuse , find guilty , and condemn such ? Object . Perhaps some may say , ( 1. ) The Devil may both accuse them and condemn them . ( 2. ) Wicked Men may traduce and condemn them . ( 3. ) And through Satan's Temptations , such that are in Christ Jesus may accuse and condemn themselves . Answ . What of this ? For altho Satan , wicked Men , and their own Hearts may lay many things to their Charge , and so pass a false Judgment upon them ; yet since God justifies them , neither Law nor Justice can condemn them , and none else can do it : let all the Devils of Hell condemn them , and all wicked Men on Earth , nay tho many good Men should ignorantly accuse and condemn them ( as Job's three Friends dealt by him ) yet they stand justified Persons before God. The Apostle doth not say , there is no Sin in them which are in Christ Jesus , nor any thing worthy or deserving Condemnation : Nor doth he say , there is no Affliction , no Correction , no fatherly Chastisements to them which are in Christ ; but there is no Condemnation . 'T is one thing to be chastned , and another to be condemned : tho all Legal Guilt is for ever gone , yet many Infirmities may attend such as are in Christ Jesus ; and tho God punisheth them not as an angry Judg , yet he may correct them as an offended Father : When we are judged we are chastned of the Lord , that we should not be condemned with the World. Tho God is not so severe and unjust to condemn them , yet he is so wise , so holy , and so faithful as to correct them . [ Now ] This [ Now ] refers ( as some think ) to what precedes , others take it as an Adverb of Time , i.e. in time past it was otherwise ; once they who are now in Christ Jesus were in the first Adam , dead and condemned Adam ; and were under the Law , and Children of Wrath by nature , as others ; and so under the Sentence of Condemnation . But now being transplanted into Jesus Christ , or into the Second Adam , they are actually freed , and for ever acquitted and delivered from Condemnation , ( as were all those also under the Law , when they were in Christ ) which walk not after the Flesh , but after the Spirit . These are the happy Persons , and this is their Character that are in Christ Jesus . Let me note here three things , 1. Here is an account of their special Vocation ; They are in Christ Jesus . 2. Here is implied their Justification ; There is now no Condemnation . 3. Here is comprehended also their Sanctification ; who walk not after the Flesh , but after the Spirit . Negatively , They walk not after the Flesh , they are not unsanctified or unholy Persons , they lead not ungodly Lives ; they are not under the Power and Dominion of Sin , nor carried away whither ever carnal Affections would lead them . Affirmatively , But after the Spirit ; they are influenced by the Holy Spirit , they follow the Dictates of the Spirit ; tho there is Flesh in them , much Corruption in them , yet they walk not after the Flesh , they resist Sin , mortify Sin , or have crucified Sin , with the Affections and Lusts ; they walk in a holy course of Life , and not as they did in times past : they live according to the rule of the new Creature . Note here by the way , that negative Holiness is not enough ; we must not only forsake Sin , but follow after Holiness , and bring forth the Fruits of Righteousness ; not only cease from doing evil , but learn to do well . Therefore , Wherefore ? look back to the precedent Chapters , particularly to Chap. 7.25 . I thank God , through Jesus Christ : tho I have a Body of Sin in me that makes me cry out , and tho it be thus also with all Believers , yet Christ hath delivered me and them from the Guilt , the Power and Slavery thereof ; There is now therefore no Condemnation to them that are in Christ Jesus , who walk not , &c. And as this therefore may look backward to what precedes , so it may look forward to what succeeds , ver . 3. But first take notice of the 2d verse , For the Law of the Spirit of Life in Christ Jesus hath delivered me from the Law of Sin and Death . Brethren , The Law of Sin and the Law of God are opposites ; now the remainders of Sin , or indwelling Sin , the Apostle calls , in chap. 7. the Law of Sin and Death , or the Law in the Members , &c. By the Law of Sin therefore is doubtless meant the Power and Rule of Sin : God's Law is no where called the Law of Sin ; no , God forbid , The Law is holy , just and good . By the Law of the Spirit of Life in Christ , I understand the Root of all Grace in the Person of Christ , which is made over to Believers by the Spirit in their mystical Union ; in which Sense Christ is not only made to us Wisdom and Righteousness , but Sanctification ( also ) and Redemption . Brethren , of that fulness of Grace , or of the Spirit which is in Christ , we do not only all receive , and Grace for Grace , but the Grace and Spirit in him is ours , as he is our Root or Head. 'T is worthy to be noted that the Apostle brings in what he speaks in ver . 2 , and 3. to confirm what he speaks in ver . 1. Yet I conclude what he speaks , ver . 2. For the Law of the Spirit of Life in Christ Jesus , &c. refers to what he speaks in the close of the 1st verse , Who walk not after the Flesh , &c. And that in the 3d verse , refers to the former part of the 1st verse , For what the Law could not do , &c. The Law could not justify us , acquit us , discharge us from Condemnation ; but contrariwise , through our inability to keep it , that condemns us : and so he illustrates and confirms his Consolatory Proposition of our free Discharge , and Justification by Jesus Christ , in ver . 1. by that in ver . 3. In the 2d verse , the Spirit is set forth two ways . 1. By the Subject , in whom it is radically ; i.e. in Christ Jesus . 2. By the Property ; i.e. it is the Spirit of Life , which in our Union flows to us , as Sap from the Root ; that so all the Branches in the True Olive might be made alive , and bring forth Fruit to God , or lead holy Lives . So much as to the Parts , Scope , and Explanation of the Terms of our Text. From hence I shall observe this one Proposition , viz. Doct. That all those that are in Christ Jesus , or have obtained actual Vnion with him , are justified Persons , and for ever delivered from Condemnation . In speaking to this Doctrine , I shall , I. By way of premise , lay down four Propositions . II. Shew you what it is to be in Christ , or open the Nature of the Soul's Union with the Lord Jesus . III. Shew you why such who are in Jesus Christ shall not , cannot come into a state of Condemnation . IV. Shew you what kind of Persons they are which are in Christ Jesus . V. Apply it . I. The first Proposition is this , viz. That all Mankind , even the Elect as well as others , are under Condemnation , before their actual Vnion with Jesus Christ . 1. This I shall prove . 2. Apply . First , Because the Elect as 〈◊〉 as others , fell in the first Adam ; and by virtue of the fall they were brought under Condemnation ; Therefore as by the Offence of one , Judgment came upon all Men to Condemnation ; even so &c. not one Soul of all his Posterity escaped ; the Sentence , Judgment , and Condemnation past not upon Adam for his first Sin as a single Person , but as he was a common Head , a publick Person , or the Representative of all Mankind that proceed from his loins : that Sentence that past upon Adam unto Condemnation , as he was a publick Person , passed upon all Men in him , even the Elect as well as others ; but the Sentence passed upon Adam unto Condemnation as he was a publick Person ; therefore that Sentence passed upon all Men in him , even upon the Elect as well as others . Secondly , All Men , even the Elect as well as others , before Faith , or their actual Union with Jesus Christ , are under Sin and horrid Guilt : they are all gone out of the way , they are together become unprofitable , there is none that doeth good , no not one . Mind what the Apostle affirms , ver . 9. For we have before proved both Jews and Gentiles that they are all under Sin ; that is , under the Power , Guilt and Condemnation of Sin. I am , my Brethren , but a doing of that which Paul laboured to do . But further to prove and demonstrate that this is so . 1st . Evident it is , that all are born in Sin , all come into the World with the stain and guilt of Original Sin upon them ; Behold I was shapen in Iniquity , and in Sin did my Mother conceive me . Moreover , how doth Paul aggravate this Sin , and bewail himself for it ? this is beloved , the Fountain and Root of all Sin ; our corrupt Nature proceedeth from Original Sin , the first transgression : Can Man be clean that is born of a Woman ? Adam begat a Son in his own likeness , i.e. a sinful Creature like guilty , and unclean as himself ; not in God's likeness , having his Image , resembling him , no , but contrariwise , was more like unto Satan , and resembling him than God. There are three things in this Sin , as it is noted by a worthy Writer . 1. A particular Act which he did , namely the breaking the Law of the first Covenant . 2. The legal Guilt that flowed from that Act both upon his own Person , and upon all his Posterity by Imputation . 3. That Natural pravity and corruption of our whole Nature in Soul and Body ; the whole Man being defiled . And from hence comes Wrath and Condemnation upon all Men. Now , Brethren , let me here add one thing to your consideration , viz. tho Adam fell by this Sin in his own Person under Condemnation ( as well as we in him ) yet afterwards when he believed and received by Faith the free promise of God , in the Seed of the Woman , he came into a Justified State : Adam no doubt was an Elect Person , the promise of Christ being directly made to him ( who was also a Figure of him that was to come . ) But now it would follow that if the Elect were never under the Sentence of Wrath and Condemnation , then Adam notwithstanding what I have said , was not ; and if Adam was not in his own Person under it for his first Sin , then none of his Seed or Posterity were . But how absurd and contrary such a Notion is to Truth , I leave to all Mens Consideration . 2ly . As all Men are under Sin and Guilt by Original Transgression , so they are also by their own actual Sins : the Wages of Sin is Death , yea , eternal Death ; for there is no difference , for all have sinned and come short of the Glory of God. Originally there is no difference in respect of Sin and Guilt , nor actually neither between Jews and Gentiles , the Elect and Reprobates , in respect of their State before Grace . 3ly . This also further appears , because the Elect before they are in Christ are by Nature the Children of Wrath as well as others . Our sinful Nature is the proper object of God's Wrath , every one having a natural aversness to God in them , yea an antipathy to him , and enmity in their Carnal Minds against him : and hence also ▪ it is said , that God hates and is angry with all the Workers of Iniquity . Thirdly , All Men before Grace and Union with Jesus Christ are in a State of Condemnation , because they are all under the Covenant of Works ; and if all Unbelievers are under the Covenant of Works , then they are under Guilt and Wrath. Now we know that whatsoever the Law saith , it saith to them who are under Law , that every mouth might be stopped , and all the World may become guilty before God ; that is , obnoxious to God's just Judgment and Condemnation . Christ is the end of the Law to every one that believeth : Not to any other , not to any one that believeth not . If Believers only are in the new Covenant or Covenant of Grace , then all that are in a state of Unbelief are in the Covenant of Works , and so under the Curse and Condemnation of the Law : For all must be in one or the other Covenant , and in the first or second Adam . Brethren , the Sentence of the Law lies upon the Elect before they are in Christ ; tho Christ hath received their Discharge for them , yet in their own Persons they are not acquitted . Sirs , Christ came only to redeem them that were under the Law , and the Curse thereof : And now if the Elect were not under the Law , and the Curse , who were they that he came to redeem ? it appears they were not the Elect ( by this strange Notion ) nor indeed if it be , as some hint , the Elect had no need of Redemption ; for if not under Guilt , Wrath , and Condemnation , what Redemption did they need ? But when the fulness of time came , God sent forth his Son made of a Woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of Sons . Fourthly , That the Elect as well as others , before Union , &c. are under the Curse of the Law , and Condemnation , appears , because Christ bore the Curse of the Law , and was condemned for them , or in their stead ; if they were not under the Curse of the Law , Why did God lay Jesus Christ our Surety under the Curse thereof ? Christ hath redeemed us from the Curse of the Law ; being made a Curse for us . How redeemed from that which we were never under ! Now there is a twofold Curse of the Law. 1. An Original Curse in Adam ; this past upon him ( as I have proved ) and upon all Men in him . 2. An actual Curse , or a Curse for all actual Sin which remains upon all whilst they abide under the Law : for as many as are for the Works of the Law , are under the Curse ; for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law to do them . Thus by our actual Sins we were brought also under this Curse , is evident . Obj. But doth not Paul say , Christ hath redeemed us from the Curse of the Law ? Ans . 1. It appears such whom he hath redeemed , &c. were once under it ; and if they were delivered before they believed , 't is necessary that such who assert that , should assign the time when they were delivered . Paul tells the Saints when they were delivered from Sin , Guilt , and the Curse ; being then made free from Sin : Then , when ? why , when they believed , and received Christ and his holy Doctrine , and obeyed it from the Heart . 2. It is evident that Paul speaks it of Believers , even of such as had received the Spirit of Adoption ; and so could call God Father . 3. The Price may be paid for the Redemption of Captives , and yet they may not presently be delivered , but may remain in Bondage , in Slavery , and lie in Chains : A Surety may satisfy the Law for a Criminal , or for a Debtor , yea pay the utmost Farthing ; but he may notwithstanding lie under the Sentence of Death , or remain in Prison for a time , and not have his personal Discharge . The Sacrifice may be offered up , and an Atonement may be made , but the Blood may not be sprinkled ; the slaying the Sacrifice is one thing , and the sprinkling the Blood is another . So the Atonement made for us by Jesus Christ , which is the Price and meritorious Cause of our Redemption and Justification , is one thing , and our receiving the Atonement or the application of his Blood to our personal and actual discharge from Sin , Guilt and Condemnation , is another thing : For if when we were Enemies , we were reconciled to God by the death of his Son ; much more being reconciled , we shall be saved by his Life . We grant God was not only made reconcilable by the death of his Son , but by his Death God was fully reconciled ; that is he received a full Satisfaction by that one Offering : Faith adds nothing to the Merits of Christ's Blood , or meritorious Sacrifice , but it is by his Life , by his Intercession , that it is made effectual or efficacious unto us , who pleads with God for the Spirit , which he purchased also for his Elect , that so the saving Benefits and Blessings might be applied to them : And therefore the Apostle adds in the next verse , And not only so , but we also joy in God , through our Lord Jesus Christ , by whom we have now received the Atonement . God hath , as if Paul should have said , through Christ's Intercession given us a free and personal Discharge purchased for us ; he hath given us Faith to receive the Atonement . The particle Now hath its Emphasis , denoting the Privilege of all such as believe ; and hence it is that we glory in Tribulation : we are now actually acquitted and for ever delivered from Condemnation . Sirs , since the strict time of the laying down the Price of our Redemption was not the time when many of the Elect were actually acquitted and justified , why should it be asserted to be the time when any of them were ? For those Believers that lived and died from Adam till Christ came , were justified , and went to Heaven before the Sacrifice was offered , and the Atonement actually made : the Father trusted the Son according to that holy Compact that was between them , Christ covenanting and engaging that he would die for them . And now as Adam received the Atonement when he believed , and not till then ; so we when we are in Christ , believe , do receive the Atonement also , and not before : for at the same time , and upon the same terms , they under the Law received it , we under the Gospel-Dispensation do receive it : by Time I mean when they had , and we have actual Union with Christ , and believe , or do receive the Spirit , the Bonds of this Union . Brethren , tho all in the first Adam were fundamentally and representatively condemned in him , his Sin being imputed so to all his Off-spring ; yet none are actually condemned until they actually exist and partake of his corrupt Nature : So in the second Adam all the Elect were fundamentally and representatively justified in him , his Righteousness being imputed so to all his Spiritual Seed , or Off-spring ; yet none of them are actually and personally justified until they are united to him , and partake of his Divine Nature , Fifthly , All Men , the Elect as well as others , are under Condemnation before Grrce , or actual Union with Christ , because it is positively said , that he that believeth not , is condemned ; and the Wrath of God abideth upon him . The Law condemns him , let him be who he will , even every Soul that believes not savingly in Jesus Christ ; and it remains upon him because he believes not , or because he continues in the first Adam , in condemned Adam , and is not transplanted into the second Adam , Jesus Christ : Nay , and his Unbelief binds all his Sins , and the Sentence upon him ; not believing is not the first Disease , but it is the refusing the Remedy . Those stung with fiery Serpents were mortally wounded , that was their Disease ; and if any would not , did not look up to the Brazen Serpent , that was the reason they died , in respect of their refusing the Remedy ; but their being stung was that which kill'd them . So 't is Sin that is the breach of the Law of God , which is the Disease , and the Cause why Sinners perish ; all are condemned already , and their refusing of Christ offered in the Gospel for their Cure , aggravates their Sin and Condemnation : and it leaves such that finally persist in Unbelief , incurable for ever . Sixthly , All before they are in Christ are under Condemnation , because the Holy Ghost frequently ascribes our actual or personal Justification to Faith ; and can't we read those Scriptures without offence ? or do any think they understand this Point better than Paul , or the other Apostles ? Being justified by Faith , we have Peace with God , &c. Therefore we conclude that a Man is justified by Faith , &c. Knowing that a Man is not justified by the works of the Law , but by the Faith of Jesus Christ : even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , &c. And again he saith , That we might be justified by Faith. In him all that believe are justified from all things , &c. He that believeth hath the Son , and he that believeth not hath not the Son , but the Wrath of God abideth on him . Brethren , Where is it said in the Scripture that any Person was justified that believed not , or whilst an Unbeliever , or before he believed ? And is it not good , nay best , to keep to the form of sound Words ? For tho it is said that God justifies the Vngodly , yet they are not ungodly when justified : true , that excludes all previous Qualifications to Faith ; but not that God justifies an Unbeliever that is in his Sins in the first Adam , Obj. Is it not Christ and his Righteousness that which justifies us , or is the matter of our Justification ? Will ye make Faith to be a Cause , or the condition of our Justification before God ? Answ . No , by no means ; tho I know some Learned Men , and sound in the Faith , seem to hint as if Faith was a condition of our Justification . But how that which God himself gives to us by his free and absolute Promises , can be a condition of the Covenant , or of our Justification , I see not : that which is part of the Covenant on God's part , can't be the Condition of it on our part . Also they call Faith the instrumental cause of Justification , which we must leave them to explain ( they mean , I think , but as the Hand that applies a Plaister is a cause of the Cure. ) We must say with a late learned Author , Faith is no qualifying Condition , nor any procuring Cause of our Justification ; tho without Faith God declares no Man a justified Person . 2. Faith doth not cause or render the Satisfaction of Christ any ways the more satisfactory unto God ; for God was as much satisfied in Christ for his Elect before Faith as after , tho the Satisfaction , Merits and Righteousness of Christ , are not applied so as the Man is pronounced a justified Person until he is united to Christ by the Spirit , and so is help'd to believe on him ; Faith being the Hand that receives , or that apprehends Jesus Christ . Brethren , The Holy Spirit in our Union with Christ , puts upon us the Robe of Righteousness , which was not upon us before we obtained that Spiritual Union ; it is offered unto all , but it is upon all them that believe . All our Orthodox Divines agree with us , that Faith , neither as a Habit , or Grace , or as an Act , much less in respect of the Fruits thereof , justifies us : when therefore 't is said we are justified by Faith , it intends not any Moral or Physical Causality in Faith as a Qualification , but only by virtue of the Object it apprehends . Mr. Bradford that Holy Martyr saith , Not the Action it self of believing , as it is a quality in Man , doth so deserve , but because it taketh that Dignity and Virtue from the Object Jesus Christ ▪ We do not mean , that Faith by it self , and of it self doth justify us , which is only as an Instrument whereby we apprehend Christ who is our Justice . Faith was accounted to Abraham for Righteousness , not the action by which , but that which he did believe ; or Faith not in respect of it self apprehending , but in respect of the Object apprehended . Faith justifies a Sinner in the sight of God , not because of those other Graces that do always accompany it , or of good Works , which are the Fruits thereof , nor as if the Grace of Faith , or any act thereof were imputed to him for Justification ; but only as an Instrument by which he receiveth and applieth Christ and his Righteousness . For any to say otherwise , is to render Faith to be part of our Reconciliation or Satisfaction to God , which is to lessen the Merits of Christ , and take the Crown from his Head , and make Justification not to be by Grace alone , or by Christ alone . Faith we know is the Creatures act , tho given of God , or a Grace bestowed upon us , by which we are helped so to do ; yet with the Heart Man bel●eveth , &c. The Doctrine of some Men about Faith justifying the Sinner , tends to bring in a new Covenant of Works , i.e. a mild Law of Faith , and sincere Obedience in the stead of the severe Law of perfect Obedience , and plainly renders the Satisfaction and Righteousness of Christ defective or insufficient ; as if Faith was part of our justifying Righteousness , or as if we were not fully reconciled to God by the death of his Son , but that he was only reconcileable ; and that it is Faith and sincere Obedience indeed , which compleats that Reconciliation . Brethren , Faith , I say again , is said to justify us only in respect of the Object Jesus Christ , whom it apprehended ; and it is no part of the matter which doth justify us ( the Righteousness of Christ being alone the material cause of our Justification ) nor doth Faith add any thing to Christ's Satisfaction , or to his Righteousness which alone is imputed to us to our Justification before God. Tho we say that Righteousness is not imputed to the actual and personal Justification of any Man till he has actual Union with Christ ; yet I deny that Faith in order of Nature is before Union ( or at least before the reception of the Spirit in order to Union ) tho not as to time ; for Christ takes hold of us before we can take hold of him ; also Faith is a Fruit of the Spirit ; and sure the Seed must be sown before there can be Fruit. We are passive in Regeneration , but not in the act of Faith. But when a poor Sinner receives the Spirit , then it is that he in his own Person is declared and pronounced righteous ; he being in Christ is pardoned , and actually acquitted and discharged from that Legal Guilt , or from that Obligation he lay under to Condemnation in the first Adam , the Sentence being then taken off , and he loosed from those Fetters and Chains by which he was before bound ; and this therefore is more no doubt than simply justified in his own Conscience . For tho Christ as our Surety when he rose from the dead , received a full discharge for us ; yet until we are united by the Spirit unto him , by which Faith is wrought in our Souls , and our Eyes are inlightned , we have not this great Blessing made over to us . Mind that Passage of the Apostle again , By whom now we have received the Atonement . Now the Case is altered , now we are in Christ Jesus . Brethren , we have not the Portion until we have the Person ; now the Law 's Sentence and Condemnation can no more reach us ; now that Husband is dead , that cruel Husband , and we are married unto another ; now we are actually acquitted ; or not till now personally justified . Some add justified Foro Dei , or in God's sight : but so expressing it , I fear hath clouded the matter , because known to God , before him , or in his sight were all his Works from everlasting . Justified before God may be taken two ways . ( 1. ) In distinction from that before Men , or in a Man 's own Conscience : if they mean that , I grant it . ( 2. ) In respect had to that sight he hath of things ; who calls things , and seeth things that are not , as if they were . As Abraham is called the Father of many Nations , when he was not then the Father of one Isaac . God saw us in the first Adam condemned , and in the second Adam justified , at one and the same time , even from Eternity : but will it follow from thence that we were both actually condemned and actually justified from Eternity ? yet as our Annotators note concerning Abraham , he was the Father of many Nations in God's sight , or before him ; who , as Paul adds , quickneth the dead , and that calleth things that are not as if they were . Will any say , as to matter of Fact , that thing is , when God's Word says it is not ? now they affirm this , because it was so to God , or before him ; who beholds things long before they are , or do exist , or have a being . So then , my Brethren , the Controversy ( if there be any ) lies not in the case of Justification , in respect had to what a sight God hath of it , or how matters are before his eyes , before whom or in whose sight all things were done from Eternity , which were not actually done until things , and persons , in time did , or do actually exist . But it lies in this , viz. when , or at what time a Sinner is pronounced a righteous Person , being actually pardoned , acquitted , and discharged from Condemnation , or personally justified as to matter of Fact. 3. Brethren , that Righteousness by which we are justified is call'd a Gift . Do we receive the Righteousness of Christ , before we received Christ himself ? Moreover , certainly no Man receives Christ till he receives the Spirit of Christ . Now the Apostle declares expresly , that when we receive Grace ( at leastwise in the Seed ) then also we receive the Gift of Righteousness ; They that receive abundance of Grace , and the Gift of Righteousness , &c. From the whole it is evident , that until we do receive Christ , and have Union with him , we receive not his Righteousness , or are not personally justified , but are under the Condemnation of the Law. Seventhly , Moreover , this further will appear , because Justification of our Persons makes a relative Change ( tho not a real Change ) a relative Change is a Change of the State of the Person , viz. He that was dead , dead in Law , is brought into a State of Life ; there is , my Brethren , the Life of Justification , and the Life of Sanctification ; I mean the former , viz. the Life of Justification : This thy Brother was dead , and is alive again ; and was lost , and is found . He that was a child of Wrath is now become a Child of God : Such who were not God's People , are now his People . He that was condemned , is now actually justified . But if we were delivered from Condemnation before we were in Christ Jesus , and so personally justified , this Act of Justification makes no such relative change ; for then it will follow that the Elect were never dead in Law , but alive , and in a good State when Unbelievers , and gross Sinners , Swearers , Drunkards , Whoremongers , Thieves , and what not ; for such were some of you : And not the Children of Wrath before , but the Children of God ; and not condemned , but justified ; not under the Law , but under Grace . Or else this Absurdity will follow , viz. that a Man may be dead and alive , a Child of Wrath and yet a Child of God ; be actually condemned , and yet be actually justified , at one and the same time . Obj. The Elect we say are not justified in their own Consciences , or have not the evidence of it until they believe . They were acquitted and justified before , but they did not know it . Ans . This will not help , nor alter the case in the least ; the purport of this is , i.e. my state was good , but I did not know it ; I was alive , a Child of God and Justified , but did not know it , or had not the feeling or sensible comfort and evidence of it in my own Soul ; I had a personal Right and Title to the eternal Inheritance , but the Deeds and Evidence were not in my own sight . Brethren , it is one thing to have a thing in my own actual Possession , and another thing to know I have it . I am not a speaking of what a sight God might have of Men , or how he sees , or how things are before him ; before whom , or in whose sight the World was from eternity ; but of things that actually be , or do actually exist , and take hold of Persons , &c. the Decree and Purpose of God without the execution of it , brings nothing actually to be or to exist : tho his Decree doth render the thing certain to be in time . I deny not that fundamental , and representative Justification of the Elect in Christ their Head , or as a common Person , which is before Faith , which lies in Christ making full Satisfaction for all their Sins , and meriting Faith for them . I also grant a federal Union of the Elect with Christ , as our Surety and blessed Sponsor , from Eternity , who also then received a grant of a discharge for them from Condemnation , upon his holy Compact and Covenant with the Father , on the account of what he was to do and suffer , which made Justification and Salvation sure for them all , see 2 Tim. 1.9 . Tit. 1.2 . I say , it was sure for them , 1. By God's eternal and unchangable Decree and Purpose . 2. By virtue of that Covenant made between the Father and the Son , in behalf of the Elect , from eternity . 3. And also by the Death and Resurrection of Christ , for Christ was actually justified when he rose from the dead . Now we grant that he was not justified as a single , but as a publick Person , viz. as the Head and Representative of all the Elect. See what a Reverend Author says : For this was a legal acquittance given to Christ for all our Sins , and so to us also considered as in him , his Death was but the Satisfaction and Payment ; but this is the first Act of absolution , yea and it is the Original Act which is upon record between God and Christ ; and our Justification and Atonement ( when we are justified by Faith in Christ ) is but a copy fetch'd from this Roll and Court-Sentence then pronounced . But notwithstanding this , I say , tho Christ was thus justified , and we virtually in him , when he arose from the Dead , and he received for us an actual discharge as our Surety , yet the Elect do not receive an actual discharge , or are not in their own Persons acquitted or pronounced justified and righteous Persons , until they have actual Union with Christ : and such as call this a contradiction , do but betray their own Ignorance . Take the said Doctor again in what he farther says , viz. saith he , Lest there be a mistake , let me add this , that it is necessary that we be justified in our own Persons , by Faith ( notwithstanding this former Act thus legally passed ) whereby we lay hold upon what God did thus before for us in Christ , to the end that God upon our believing , may , according to his own Rules , justify his justifying of us unto all the World ; which until we do believe he could not do : for according to the revealed Rules of his Word ( which he professeth to proceed by at the latter day ) there is a Curse and Sentence of Condemnation pronounced against us , under which we stand till he shall take it off by giving us Faith , unto which he hath in the same word made the promise of justifying us in our own Persons as before he had done in Christ . Yet still notwithstanding , so as altho when we first believe , then only Justification is actually and personally applied to us , &c. Thus the Doctor , which I agree with . Eighthly , All Men are in a State of Condemnation before they are in Christ , or have actual Union with him , doth appear , because Ministers in preaching the Gospel are commanded , and do preach it to lost , undone , and miserable Sinners , or to such as are in a deplorable State , even under Wrath and Condemnation ; and do declare this to be the State of all out of Christ , without exception . Not to offer Christ to justified Persons , to such that are d●liver'd from Condemnation , and so in a good State , but to such who are in a lost state , condemn'd to eternal Misery , and under the Curse of the Law ( which is God's Curse ) and Children of Wrath. I am told lately , that some there are who affirm the Elect did not fall in Adam ; but this I can't tell how to believe , why then did Christ die ? Brethren , must Christ be offered to righteous Persons , to justified Persons , or to Sinners condemned ? or do any of us preach that which we believe not ? do any preach thus , or have they any Authority so to do ? viz. Sinners , if you are elected , you are in a good State , and are actually justified whether you believe or not , only you do not know it , or have not the evidence of it in your own Consciences . Or do we not all preach to all out of Christ as unto ungodly ones , to such that are under Wrath and Condemnation in their own Persons , and so remain until they believe or have Union with Christ . Our Lord came not to call the Righteous , as such , neither self-righteous ones , nor such who in a Gospel-Sense are righteous Persons , but Sinners to Repentance ; to such that were really lost in the first Adam , and under the Bondage of Sin , and the Law. True , the Jews said indeed , that they were free , and never were in Bondage , &c. How saist thou , ye shall be made free ? — but what says our Blessed Lord , he that committeth Sin , is the Servant of Sin — If the Son therefore shall make you free , then are you free indeed . And doth Christ make any free until they are united to him , and so believe in him ? But to put the matter to an issue , I find we are all agreed in this Point who preach free Grace . Dr. Crisp ( who I think is abused both by his Friends and Enemies ) says , All by Nature are under the Curse of the Law. Cursed , cursed , cursed , saith he , every Moment , every Hour . But how actual Condemnation can consist with actual Justification I see not ; or how a Man can be under the curse of the Law , and yet be blessed with the chiefest Gospel-blessing , is strange to me . Ninthly , and Lastly , All are under Condemnation , &c. before they are in Christ Jesus , appears , because the Holy Spirit by its Convictions represents this to be the state of every elect Soul by nature , namely Children of Wrath , even in a condemned state ; and not only so in their own Consciences , but even as others . And hence , a Minister when he meets with a Person under Convictions , on whom God hath begun a good work , asketh him , what do you judg your State is by Nature ? O Sir , saith he , a woful state and condition , as in the first Adam , and without Christ , under God's fearful Wrath , being condemned to Eternal Misery , having originally and actually broken the Law of God , which lays every Man obnoxious to everlasting Burning . Now sure the Divine Spirit in Convictions , would never hold forth or represent this to be the state of the Soul before it is in Jesus Christ , if it was not really so ; because he is a faithful and true Witness , and because he is God , and cannot lie . So much shall suffice to prove this premised Proposition . Application . Caution 1. Shall be a Use of Caution to such , to take heed how they seek to render the state of the Elect to be good before Grace and actual Union with Jesus Christ . 1. Because the holy Word of God declares their State to be very bad ; and as to the present State of their Persons whilst Unbelievers , there is no difference . 2. Because such a Notion cannot tend to the Glory of God , nor the profit of any Person , either before or after they do believe . I challenge any to shew what Glory it can bring to God , or benefit it can be to any Sinner , to hear he is justified or discharged from Wrath and Condemnation before he is in Christ ; or that it can be of profit to him when he doth believe , to be told that his State was good before he did believe in Christ Jesus , tho he knew it not . 3. But contrariwise it may tend to encourage Unbelievers to conclude that their State is good , tho Swearers , Drunkards , and what not , and so harden them in their Sins , and to disbelieve or cast contempt upon what some faithful Ministers daily declare to the contrary . 4. It also clearly tends to lessen or extenuate the rich Grace of God , in giving his Spirit to regenerate the Soul , and to work Faith in us , if the relative and real change were not at one and the same time , which the Scripture doth affirm it is ; But you are sanctified , but ye are justified , &c. Also then Grace received , could not be any sign of our being passed from a state of Death unto a state of Life , which the Apostle asserts it is , By this we know that we have passed from Death to Life , because we love the Brethren ; he that loveth not his Brother abideth in Death . The Apostle no doubt intends a state of Death . 2ly . It puts also a just rebuke upon such as cause trouble or divisions amongst Christians on such a Notion . Brethren , were it a Truth that the Elect were actually delivered from Condemnation , and were personally justified before they are in Jesus Christ , yet certainly it cannot be judged to be an Essential of Salvation nor of Church-communion : Are all such Persons not to be communicated with that can't believe the Elect are acquitted or delivered from Condemnation , or personally justified before they are in Christ Jesus ? Secondly , This I hope may tend to clear up the matter , and shew the present difference is but little , and rises rather from mistaking of words than otherwise : for according to what I have said and proved it appeareth , 1. That God sees things , even all his works from everlasting ; and calls things that are not as if they were . Things before God or in his sight , is one thing ; and things as to us , or as actually existing , is another thing . That God sees the Elect justified and glorified too from Eternity , is evident , who are not actually and personally justified , nor indeed can be said so to be , until they personally exist and are in Jesus Christ . 2. That to be federally , fundamentally and representatively justified in Christ is one thing , and to be actually and personally justified is another thing ; or Christ's receiving our Discharge and Justification ( as our Head and Surety ) for us , is one thing ; and the application thereof , or his giving of it out unto us , pronouncing us just and righteous before God , in our own Consciences , and before all the World , is another thing . Thirdly , We infer from hence that God magnifies his rich Grace exceedingly to us who believe , or that the work of Grace is a glorious work upon the Soul , and that Union with Christ is to be esteemed as one of the richest manifestations of his electing Love. Fourthly , That all Men out of Christ may see cause from hence to tremble , considering what a woful State they are in , and so strive to fly to Christ with speed . Fifthly , That such who are in Christ have cause to admire God's Free Grace , and may from hence also take in a most precious and rich Cordial of the highest comfort and consolation ; for therefore , Now there is no Condemnation to them who are in Christ Jesus . But no more at this time . A POSTSCRIPT , containing a few Reflections upon some Passages in Mr. Clark's new Book , intituled Scripture-Justification . NEver more need for all that are Orthodox ( I mean who are established in the Doctrine of Justification by the imputed Righteousness of Jesus Christ , or by his active and passive Obedience alone , according to the Scripture , and as maintained by most of the Antient Fathers , and all our worthy modern Protestant Divines ) to cement together in Love and Union , and to pass by small matters of Difference , considering what a grand design is carrying on by the great Enemies of the true Christian Religion , for Satan never appeared in his Instruments more bold and bare-fac'd against this grand Fundamental of Christianity , viz. that of Justification , since blessed Luther's days , who as an Instrument ( with others ) gave him such a Wound , than at this present time . Reader , we had need bestir our selves , and rouse up with holy Zeal for God ; for all , even the Foundation , is struck at . — Just as this precedent Sermon was going to the Press , a Book came to my hand wrote by Mr. Samuel Clark , a Man of great Learning ; and who indeed writes without much seeming Gall or Invectives ▪ against any Man's Person ( the better to vent his Indignation against the Doctrine he opposes ) striving to revive and maintain the Baxterian Error , with such Confidence and barefacedness , that if some able Pen do not answer him , it may do much harm to weak and unwary Christians . He says , He would not for a World lift up the least thought , much less a Finger , or Pen , or utter the least word derogatory to the free Grace of God , or cast the least blemish or speck upon the Reformation , or the worthy Persons that were Instruments in it . Yet he hath been so unhappy as to attempt the razing and utter overthrowing of that grand Truth , in which mainly the Reformation consisted , viz. Justification by the imputation of Christ's active and passive Obedience , through the free Grace of God , apprehended and received by Faith alone , without any thing wrought in us , or done by us ; not by imputing Faith or any other act of Evangelical Obedience , but the imputing of Christ's Obedience and Satisfaction exclusively of all things else whatsoever . And that Faith is only said to justify us objectively , or in respect had to the Object Jesus Christ , which it taketh hold of . To this purpose Luther , Melancthon , Calvin , Zanchy , Perkins , Ames , Dr. Vsher , Dr. Goodwin , Dr. Owen , Dr. Sibs , Dr. Preston , Norton , Burroughs , Caryl , Pemble , the Assembly , and indeed all other Antient and Modern Writers generally . But contrary to this Doctrine see what Mr. Clark saith , viz. That justifying Faith is the same thing in substance with effectual Calling , Repentance , Regeneration , Conversion , Sanctification , Renovation , forming of Christ in the Soul , &c. Ans . What now is the Purport of this Notion ? Why that Faith in a large or comprehensive Sense , i.e. Faith with all other Graces and inherent Righteousness , God hath instituted and ordained to be our justifying Righteousness in his Sight , as in other places in his Book he doth assert without mincing the matter . Again , he saith , I would avoid many figurative Expositions of Scripture , which others are feign to make use of to salve their Phaenomena , as when we are said to be justified by Faith , they take it Metonymically for the Object of Faith , viz. the Righteousness of Christ ; which what is it else than to make the Scripture a meer Nose of Wax , and a Leaden Rule , and to comply with our Fancies ? &c. Answ . This is much like Bellarmine in another case : it appears the Doctrine we are established in , and upon which we build all our Hopes of Justification and eternal Life , is but a Fancy ; What is now become of that Doctrine Paul preached , and all our worthy Reformers ? How will this make the Papists and Quakers * smile . 'T is not , according to Mr. Clark , the Object of Faith , not Jesus Christ that Faith apprehends , and we alone trust in , but it is Faith that justifieth us comprehensively taken ; that is , Faith , Love , Charity , good Works , and sincere Obedience that is imputed to us , to our Justification in the sight of God : And that so far as you act in Faith , Holiness , and in sincere Obedience , so far you are justified . For he positively affirms , viz. That our Justification at present , while we are in this World , is but partial , imperfect , and incompleat . These are his Words . Answ . Now if we are not perfectly justified , it follows then we are not perfectly delivered from Condemnation , nor acquitted from the Guilt of all Sin , and so not in a state of Life , nor made free indeed by the Son of God ; and then also Christ's Dove is not without spot , nor undefiled in respect to Justification : And then also it follows ( as the Papists say ) there is no assurance can be had or attained in this Life , or until Death , nor can we be said to be compleat in Christ ; besides , it confounds Justification with Sanctification , nay it makes them but one and the same thing : Nay more , that by a Law Righteousness is to be obtained , and so Christ is dead in vain . Now I profess , I can see but little difference between this Doctrine and that of Bellarmin's and other Papists . If famous Luther and other worthy Reformers , had wrought no better Reformation than this , the Church of God would have received but little benefit from them , nor would the Papists have been so angry with them ; but the Notion of Mr. Clark and his Abettors certainly tends to raze and root out that antient Doctrine which the Apostles preached , and those worthy Men laboured to restore about Justification . Did Bellarmine ever deny , that their good Works and inherent Holiness , which they made the matter of their Justification before God , were performed by the Grace of God , and the Assistance of the Holy Spirit ? This Man only excludes legal Works from having any thing to do in our Justific●●●on , but includes all Gospel-Works and sincere O●edience : he asserts these kind of Works and free ●●ace are consistent ; and because not derogatory in point of Salvation , therefore not in Justification . He says that we must allow of Gospel-Works or Holiness to concur to Justification , and this Doctrine will appear , &c. Answ . Yet he would feign insinuate that this Doctrine of his is in effect the same with that of the old received Doctrine of our Divines * : who teach , saith he , That the sola fides solum , yet not fides sola , i.e. solitaria justificat ; tho Faith alone , yet not that Faith which is alone does justify . What 's the Purport of this ? Why because the Faith of God's Elect , by which alone we apprehend or receive the Object , Jesus Christ , by whom we are justified , is attended with good Fruits , as Sanctification and Holiness , by which it is known from a false and dead Faith ; therefore Faith , good Works , and Holiness is ( the matter , or ) that which doth justify us before God : or because Faith in respect of its own excellent Nature doth purify and sanctify us ; therefore God hath instituted and ordained Faith and inherent Holiness to justify us ; and because inherent Holiness and Sanctification tends to make us meet for Heaven , therefore it is our only Title for Heaven . Is it not said that God imputes Righteousness without Works , and justifies him that works not ? How then do Works concur with , or are included , or joined with that Righteousness that is our Justification before God ? Take a Passage of Reverend Perkins , viz. It is objected that true Faith is never alone ; I answer , saith he , thus Faith is never alone in the Person justified , nor in Godly Conversation , but is joined with all other Vertues , yet in the act and office of Justification it is alone ; the Eye in the Body is not alone , being joined with all other Parts , Hand , Foot , &c. nevertheless the Eye in seeing is alone , for no part of the Body seeth but the Eye . — He shews that Faith alone is the Eye which sees the Object Jesus Christ , and apprehends him and his Righteousness , whose Righteousness only is the material cause of our Justification before God. See the Assembly's Confession , &c. All whom God effectually calleth , he freely justifieth , not by infusing Righteousness into them , but by pardoning their Sins , and by accounting and accepting their Persons as righteous , not for any thing wrought in them or done by them , but for Christ's sake alone ; not by imputing Faith it self , the act of believing , nor any other Evangelical Obedience as their Righteousness , but by imputing the Obedience and Satisfaction of Christ unto them ; they receiving and resting on him , and his Righteousness by Faith : which Faith they have not of themselves , it is the Gift of God. This agrees with that Doctrine Paul preached to the Romans and Galatians , &c. But from this Doctrine Mr. Clark ( and many more ) are departed ; what saith the Apostle ? If we or an Angel from Heaven preach any other Gospel unto you than what you have received , let him be accursed . Paul , as Mr. Perkins notes , saw the Galatians to be corrupted in the point of Justification ; false Teachers being got among them , who preached Justification by Christ , and by the works of the Law : they did not exclude Christ's Merits , but brought in the works of the Law with Christ , in Justification before God ; as some now do the works of a new Law , i.e. Gospel Law : But let them tremble . Where 's Paul's Doctrine ? for it is palpable this new Doctrine excludes not boasting , or ground of boasting . I argue thus , viz. That Law doth not exclude boasting that commands works of Obedience , as the Condition of Acceptance and Justification : But this new Law these Men speak of , commands works of Obedience , as the Condition of our Acceptance and Justification . Ergo , It doth not exclude boasting . But Mr. Clark intimates , That works of the Law , performed by our own Strength , or without special assistance only , admit of boasting . Answ . The Papists say , that all their Works and inherent Righteousness , are performed by God's Grace or special Assistance ; yet how do they boast ? Let the Creature perform good Works , &c. by what Assistance he will , yet the Works are his Works ; and if such by which he is justified , they admit of boasting . Reader , The Righteousness this Man contends for , by which we are justified , is not the Righteousness of one , but the Righteousness of many , i.e. every Man 's own Faith and sincere Obedience , contrary to what Paul affirms , Rom. 5.17 , 18 , 19. Christ did not , saith Mr. Clark , obey the Law in Man's stead . Answ . Then say I , he hath not fulfilled all Righteousness for us , nor answered all the demands of the Law ; nor doth God's Holy Nature and Justice require a perfect Righteousness to our Justification in his sight : Was not perfect Righteousness part of that Debt we owed to God ? If so , who pays the Debt for us ? the Penalty was but one part of our Debt . Then also it seems , the Law of perfect Righteousness doth not result from the Purity and Holiness of God , but only from the Sovereignty of his Will , not from the rectitude of his Nature . Moreover , why then did not God give this mild Law of Faith and sincere Obedience at first , and so have saved himself of buying it so dear , i.e. with the Price of the Blood of his own Son ? Christ's active Obedience , he affirms , is not imputed to us ; nay he says , that imputing Christ's Righteousness to us , is not a Scripture Expression , 't is not found in any place of Scripture ; tho he says he denies not the thing . Answ . Righteousness was imputed to Abraham , and he was the Father of all Elect Gentiles , That Righteousness might be imputed to them also . Now it must be Abraham's own Righteousness , and so our own Righteousness , that is imputed , or else the Righteousness of Christ . Again , He may as well say Adam's active Disobedience was not imputed to us ; For as by one Man's Disobedience many were made Sinners , so by the Obedience of one shall many be made righteous . As Adam's Disobedience in his first Sin was imputed to all his Seed , so is the Obedience of Christ imputed to all his , or to all in him . This Text I find he knows not how to answer , see pag. 97 , 98. but boggles with it . Obj. They object , if the Righteousness of Christ be made ours , we may be said to be the Saviours of the World as he was , or to save others as he did , &c. Ans . Take Dr. Owen's as to this , viz. The Apostle declares , that as Adam's actual Sin is imputed unto us to Condemnation , so is the Obedience of Christ imputed unto us to the Justification of Life ; but Adam's Sin is not so imputed unto any Person , as that he should then and thereby be the cause of Sin and Condemnation unto all other Persons in the World , but only that he himself should become guilty before God thereon . And so is it on the other side : and as we are made guilty of Adam's actual Sin , which is not inherent in us , but only imputed unto us ; so are we made righteous by the Righteousness of Christ , which is not inherent in us , but only imputed unto us ; and with it , not for himself but for us . Object . The Effects of Christ's Righteousness , &c. are imputed to us . Answ . Saith the Doctor , In this Imputation the thing is first imputed unto us , and not any of the Effects of it ; but they are ours by virtue of that Imputation . To say that the Righteousness of Christ , that is his Obedience and Sufferings , are imputed to us only in their Effects , is to say that we have the benefit of them and no more , but Imputation it self is denied ; so say ( saith he ) the Socinians . Again he saith , The Righteousness of Christ is imputed unto us , as unto its Effects , hath this sound Sense in it , viz. that the Effects of it are made ours , by reason of that Imputation ; it is so imputed , so reckoned unto us of God , as that he readily communicates all the Effects of it unto us ; but to say the Righteousness of Christ is not imputed unto us , but the Effects only , is really to overthrow all Imputation . But Mr. Clark says , 'T is the Righteousness of God by which we are justified , not the Righteousness of Christ . He will not have it be the Righteousness of him that was God , or take it in that Sense ; but that Righteousness that God hath ordained and instituted for our Justification , viz. our Faith and sincere Obedience . Answ . We do not only say it was the Righteousness of him that was God as well as Man , but also that Righteousness which God hath found out , and approves of , as agreeing with his Holy Nature and infinite Justice , and Purity of his Law , That he might be just : not the essential Righteousness of God , but the Righteousness of Christ as Mediator , Who of God is made to us Wisdom and Righteousness , &c. Where pray hath God made our imperfect Righteousness a Righteousness to justify us at his Bar ? I am perswaded this Man would not willingly be found in his own Righteousness at Death , let it be never so sincere . Ay , but we must take the Scripture in the plain literal Sense about Justification ; this he much harps at , tho his Notion by thus doing brings in Justification by Works , which the Apostle shews is inconsistent , and directly contrary to Grace , Rom. 11.6 . Works are Works , whether Law-Works , or Gospel-Works . He argues much as the Papists in another case , and upon as grand a Point ; Thou art Peter , and upon this Rock will I build my Church : I will appeal to all , whether the Words in the Letter do not seem to run smoother for the Papists , i.e. for the Church to be built upon Peter , than upon Christ that Peter confessed ? And so this is my Body , &c. Mr. Clark cries out against puzling perplexing Distinctions , and taking Faith Metonymically , i. e. for the Object of Faith , tho it is clearly imply'd , and that way only it beareth a true Analogy of Faith. I infer ( saith he ) that we are not justified by the active Righteousness of Christ , or his Obedience to the Law of Works imputed to us ; for then a Man would be justified by the Law , and by the Deeds and Works thereof , as much to be reckon'd his own , as if they were done personally by himself , ( for that is their Sense of Justification ) then we are justified by the Law or Covenant of Works , in a Legal and in an Evangelical way ; for then the Law is fully satisfied by Christ our Surety , and we stand recti curiâ , and the Law has nothing to say to us , or charge us withal ; as if a Surety in Bond pay the full Debt , the Creditor has no Action against the principal Debtor , and there 's no Favour at all show'd him in his Discharge . Answ . In all Places where in the New Testament it is said , a Man is not , cannot be justified by the Works of the Law , or by the Deeds of the Law , 't is evident that the Apostle speaks of that Obedience to the Law , that frail , depraved and impotent Man is able to yield thereunto ; and the Reason why no Man can be justified hereby , is , 1. Because he hath both originally , and actually broken it ; and as it admits of no pardon for what is past , so also it affords no strength to keep it for time to come : Hence , what the Law could not do , God sent his own Son : What for ? Was it only to make God amends for our Breach of it , and so to purchase a new , a milder and better Law of Works , & c ? No sure : Where is there the least shadow of proof for this ? See what this Gentleman 's Reverend Father saith , speaking of Christ's fulfilling the Law for us ; he saith , That it was not meerly Obedience , but a meriting Obedience ; there was an intrinsick Worth and Excellency in Christ's Obedience , answering to our Salvation : Hence , tho we have Justification of meer Grace , yet in respect of Christ , it was Justice and Debt ; so that in Christ the Covenant of Works was fulfilled , tho in us the Covenant of Grace : This Work Christ finished and compleated ; First , In that he did it wholly and universally ; there was not one Tittle of the Law which he did not fulfil . Secondly , He finished it universally for Parts , and not only so , but fully for Degrees : He did not only love God , but loved him as much as the Law requires ; all that he did , was so fully done , that there wanted not the least Degree of Grace in any Duty . Thirdly , Because he had not only an Objective Perfection in Parts and Degrees , but also a Subjective ; all within was throughly and perfectly holy : So that as we are originally and actually polluted , he was originally and actually holy ; so that the Law had no fault to find with him . Fourthly , He finished it in respect of Duration , the Law requiring continuance , tho there were Perfection of Parts and Degrees , and subjective Perfection also : Yet cursed is he that continueth not therein . Again he saith , For to obey the Law of God , and to suffer all the Wrath that was due to our Sins , was a bitter Cup to drink . Thus Christ fulfilled the Law for us as our Surety , and in him it was fulfilled in us , there being a Legal or Law-Union between him and us . Now since this perfect , this compleat and constant Obedience to the Law , was our Duty , and that Debt we owed to God , Dare you deny Christ as our Surety , paid it ? Certainly had he not fulfilled the Preceptory part of the Law ( as well as born the Penal part ) for us , we could not be justified from the Charge and Curse thereof : But why must we ( because we say Surety hath done this ) be justified by the Law or Covenant of Works ? Are we Saviours or Mediators , because we have his Righteousness imputed to us of meer Grace ? Is the Debtor the Surety , because the Surety's Payment is accepted for him ? The old Covenant-Righteousness was an inherent Righteousness , a Righteousness in a Man's self , i. e. Adam's own Righteousness , not a Righteousness imputed , but inherent : the Righteousness of your new Law , is a Legal or Law-Righteousness , and looks more like an old Covenant-Righteousness , because 't is inherent , or infused into you , not put upon you , or imputed to you , as being wrought out for you without you . And , Sir , is there no favour shewed to us , because our Surety has paid this Debt ? Was it not great Love , great Grace and Favour for God to accept of a Surety ? nay , to substitute his own Son in our stead to satisfy all the Demands of the Law and Justice ? True , we are not simply dealt with in a way of Mercy , ( I mean pardoned only ) but in a way of Justice and Righteousness also : Justification has more than Pardon in it ( as your Notion allows ; ) we found not the Surety , but God found him ; therefore all is of God's free Grace , tho also all is by the Obedience of Christ , i. e. by his keeping Law for us , and dying in our stead . To plead for a Righteousness by Obedience to any mild Law , is no other than to plead for a Legal Righteousness in our selves to justify us ; and that is as opposite to the Righteousness of God , as the trusting in the Moral and Ceremonial Law , it being opposite to Grace : the Righteousness therefore of the Law , by which no Flesh can be justified , is a Righteousness rested in , or trusted to , that is inherent in us , whatsoever Thoughts a Person may have of it , i. e. as perfectly , or only sincerely kept . But to proceed : Did not God send his Son , that the Righteousness of the Law might be fulfilled in us , & c ? that is , in our Nature , in our Head. Christ and Believers ( as I said before ) are one in a Law-sense ; and evident it is , that the Righteousness of the Law is not fulfilled in us in Sanctification , because that is imperfect , that is far from fulfilling it ; and there is no other way it can be said to be fulfilled in us , but by imputation . Moreover , by Christ's coming to keep the Law in our Nature , God hath magnified the Law , and made it honourable ; and hereby we do not make void the Law through Faith , but establish the Law , in that the Son of God , in Man's Nature , yielded perfect Obedience thereto , and died for our breach of it , whose Obedience is ours by imputation to our Justification at his Bar. Pray observe that through Faith we attain a perfect Righteousness , i. e. are interested in the most compleat Obedience of Christ to the Moral Law ; but now if Christ only satisfied for our breach of the Law by his Death , and his perfect active Obedience has no hand in , or is not the material Cause of our Justification before God , how do we by believing in him establish the Law ? I say the Righteousness of the Law ( which is so called ) which the Apostle decries as unable to justify us , is a resting in or trusting to our inperfect Conformity to it , or to any other Law tho never so sincerely performed ; for this sort of Righteousness is always opposed to the Righteousness of Faith or of Grace , If it be of Works ( of any Works whatsoever ) it is not of Grace : all works of sincere Obedience to any Law of God , are alike materially good . But God has not ordained any Law of sincere Obedience to justify us , because Grace excludeth all Works done by us in point of Justification in God's Sight . We can no more be justified by the Law of the Gospel , i.e. the New Law , than by the Old. Mr. Clark says , The Justification Paul speaks of in the Romans , and that which James speaks of is the same . And further he says , to be justified by Faith according to Paul , and by Works according to James , is all one ; Justification by Works springing from Faith , is Justification by Faith in this Sense . Answ . Now we and the Orthodox say , that Paul speaks of our Justification before God , or of the Person ; James of the Justification of our Faith , good Works demonstrating our Faith to be of the right kind , or do declare to Men , and to our own Consciences , that we are justified Persons . Paul speaks of the Justification of a Sinner , James of the Justification of a Believer ( as it is said , the People justified God , that is , declared he was just ) ; so our Gospel-Works springing from Faith , declare that our Faith is true , and we sincere Believers . Yet he would have his Reader believe he is no Heterodox Person in this Point . Paul speaks of Justification and Absolution of a Sinner at God's Bar , through the Imputation of Christ's Righteousness . James speaks of the Manifestation or Declaration of that Justification to the Conscience . Paul speaks of the cause of our Justification before God. James of the signs of it before Men. Paul speaks of the Imputation of Righteousness . James of the Declaration of Righteousness . Paul speaks of the Office of Faith by God's Ordination , as it apprehends Christ , &c. James of the quality of Faith , or of its own excellent Virtue . Paul speaks of the Justification of a Person . James of the Justification of the Faith of that Person . Paul speaks of Abraham how justified . James of Abraham's good Works , as already justified , and as declaring him so to be . Paul speaks of Justification in a proper Sense , as God's gracious act , through Christ's Righteousness , whereby a Man is imputed or counted Just and Righteous in God's Sight . James speaks of Justification whereby we are not made Just before God , but declared to be justified , being sincere Believers , and free from Hypocrisy . Paul had to do with Legal and Judaizing Christians , such who either brought in a Law , or a self-Righteousness , instead of God's Grace in imputing Christ's Righteousness , or else setting up an inherent Righteousness with it ( as these Men do now . ) And James had to do with such , who might be justly called Antinomians , i.e. such that abused the Grace of God , or Doctrine of free Grace , to encourage themselves in Sin , boasting of a false and presumptuous Faith , a dead Faith. Now James's work is to shew the effects and nature of true Faith ; therefore he speaks not of Justification in a proper Sense , when he says Abraham was justified by Works , but declaratively only . Faith wrought not with Abraham's Works , in the Justification of his Person at God's Bar , but in declaring and evincing that his Faith was true and saving , not a dead Faith ; good Works being the Fruits of saving Faith ▪ If this was not so , how could he say , in vers . 23. that The Scripture was fulfilled , which saith , Abraham believed God , and it was imputed to him for Righteousness ? ( not his Act of Faith , but the Object his Faith believed in , or took hold of . ) The Justification of a Sinner in a proper Sense is one thing , and the Justification of a Believer , as such a one , is another thing . How then can Mr. Clark say , the Justification Paul speaks of , and that which James speaks of , is all one and the same thing ? This Man contends for a mild Law ; certainly the Moral Law remains a perpetual Rule of perfect Obedience : let this Man shew us where and how he can prove that God in the Gospel only commands sincere imperfect Obedience to the Moral Law : the Law surely loses no part of its sanction by the Gospel ; that is as holy , just and good as ever : Be ye perfect as your Father in Heaven is perfect . We are still to love the Lord our God with all our Hearts , with all our Souls , and with all our Strength . Our Faith , Love , Patience , &c. ought to be perfect ; the Law or Commands of the Gospel know no bounds or limits : tho the Law is abrogated as a Covenant of Works , yet not as a rule of perfect Obedience . See what Reverend Mr. Cross says , i.e. Either the Gospel Law , or Law of Faith must require perfection in those Duties , or some other Divine Law , or else God would become an indulger of Sin by Law ; if it be by another Law , viz. the Moral , that requires perfect Obedience , and this sincere only : then these Laws differ but in degree , not in Specie or Kind ; because both require the same Duties or Works : and so this Gospel Law would be no distinct Law , but only the measure of sincere Obedience , would receive a new Use of its giving right , &c. which we own it has , to wit , to be an index or mark of our Justification , tho we can't own that use of giving right , &c. — a distinct Law they must hold , or quit their Cause , or this Foundation of it ; for the Text sets the Law of Faith down as an opposite Law to that of Works , and that they hold : then if it be a perfect Law requiring perfect Obedience , there is no possibility of Justification in this Life — but this is not all the difficulty , for it 's the adding a load to a burden : Is this Gospel to a Man that is not able to perform the least part of the Moral Law , to tell him that God or the Mediator requires perfect Obedience to it for the future , and another too ? Or is this Gospel , to say you shall perish eternally , and have the Fire of Hell seven times heated , if you obey not the Gospel ! it's indeed a conditional Hell , but it is more dreadful than the Fire of Hell ; and the condition is more impossible , because we have less Power to shun this difficulty of two perfect Laws : Mr. Bull owns no other perfect Law but the Gospel , since Man fell ; but by shunning one difficulty he falls into as great . ( 1 ) Then the Moral Law is abrogated , besides the falseness of the Doctrine it self ; for it is impossible that should cease to be our duty to love God with all our Hearts and Souls . What advantage brings in Christ's Death , to abrogate one perfecting Law , and establish another ? here is little Gospel . A second difficulty , i. e. we must either say Christ has purchased to us pardon for Sins against the Gospel Law , or none at all but that one Sin of Adam's , if the Moral Law be abrogated ; after the fall we never sinned against any Law but the Gospel , for we were under no other Law according to him , &c. Thus Mr. Cross ▪ Is not much of our Obedience under the Gospel , Obedience to the Moral Law ? Nay , is not the Moral Law the Rule of all our Obedience to God in all positive Gospel-precepts ? Reader , This mild Law of theirs they say requires sincere Obedience as the condition of Justification ; now there is no sincere Obedience without it be universal , &c. how then may this fill a poor Christian with terror , and slavish Fear ? I do all I hope sincerely , but I may not obey universally , some Precept through ignorance I may lie short of ; I can't tell when my Obedience is full : Also according to them I can be but partially justified in this Life , and therefore I am partially condemned : and thus the Creature hangs till Death , between Heaven and Hell. Ah poor England , poor Church of God , where are thy brave old Heroes , that stood up to maintain the Truths of Christ ? What Apostacy is here from the Orthodox Faith ? what decay of doctrinal and practical Christianity ? what dark Clouds spread over our Heavens ? How are many fallen from the Faith ? But I must leave Mr. Clark to an abler Pen , I design'd no more than to make a few Remarks to provoke some others to reply to the Argumentative part of his Book , which I see no great difficulty to answer . Now that the Lord would scatter this Cloud , and all other dangerous Errors , let it be all our Prayers both Day and Night . Yet I doubt not but the present opposition against this Fundamental Point of Faith will cause the Truth in the end to shine more clear and bright , which the Lord grant in his Infinite Mercy , to the praise of his own Glory . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47601-e400 The Scope of the Epistle to the Romans . Rom. 8.3 . Rom. 3. Parts of the Text opened . The Terms explained . Rom. 8.33 . 1 Cor. 11.32 Eph. 2.3 . Rom. 6.14 . Rom. 13. ult . The 2d and 3d Verses of Rom. 8. explained . Rom. 7.12 . 1 Cor. 1.30 . Joh. 1.16 . The Method proposed . 1st Proposition by way of premise . The Elect fell in the first Adam , and were brought under Condemnation . All Men by Nature under Guilt of Original Sin. Rom. 3.12 . Psal . 51.5 . Job 25.4 . Caryl on ob , chap. 25. p. 706. Rom. 5.14 . All Men naturally under the Guilt of actual Sins . Rom. 6.23 . All Men by nature Children of Wrath. Eph. 2.3 . Rom. 8.7 . Psal . 7.11 . Psal . 5.5 . Rom. 3.19 . Rom. 10.4 . Gal. 4.4 . Vers . 5. Heb. 9.15 . The Elect were once under the Curse of the Law. Gal. 3.13 . Gal. 2.10 . Rom. 6.17 . Heb. 9.19 , 20 , 21. Rom. 5.10 . Heb. 10.14 . Vers . 11. 2 Pet. 1.4 . Sinners that believe not , condemned already . Joh. 3.18 . and 36. Rom. 5.1 . Rom. 3.28 . Gal. 2.16 . Gal. 3.24 . Act. 13.35 . Joh. 3.36 . Rom. 4.5 . Faith no procuring cause or condition of Justification . Rom. 3.22 . Fox , p. 1659. The later Helvetian Confession . Zanchy on Phil. 3. Assemblies large Catechism . Rom. 5.11 . Before God or in his sight all things were from Eternity . Rom. 4.17 . An Elect Sinner not pronounced justified before he is in Christ . Rom. 5.17 . When we receive Christ we receive his Righteousness , and not till then . Justification makes a relative Change. Luk. 15.32 1 Cor. 6.9 , 10 , 11. There was a federal Vnion of the Elect with Christ . The Elect virtually justified when Christ rose from the dead . Dr. Tho. Goodwin , Christ set forth , p. 76. Pag. 77. Ministers preach to Sinners as under Wrath and Condemnation . Joh. 8.33 , 35 , 36. See his Book , Christ alone exalted , p. 235. The Holy Spirit in Convictions represents to Sinners their state is bad . Eph. 2.3 . Rom. 3.22 . 1 Cor. 6.11 . 1 Joh. 3.14 . Notes for div A47601-e4980 Called Scripture-Justification . In his Introduction , Pag. 1 , 5. Pag. 62. Pag. 85. * Phrasis hac , side justificamur , metonymica est , & aquipollet huic : merito Christi side apprehensio justificamur . Welleb . Compend . pag. 163. Can. viii . Pag. 18. Joh. 8.36 . Cant. 4.7 . Chap. 5.2 . Gal. 2.21 . * But certainly all may see it is in effect the same with the Papists . 2 Vol. on Gal. pag. 210. Gal. 1.8 . Rom. 3.27 . Pag. 43. Pag. 100. Pag. 96. Pag. 97. Rom. 4.11 . Rom. 5.19 . Dr. Owen on Justification , p. 307. Pag. 105. Pag. 85. Pag. 46. Rom. 8.3 . Mr. Sam. Clark , Pastor of the Church at Bennetfink , his Medulla Theologiae , or the Marrow of Divinity , Pag. 280. Rom. 8.3 . Rom. 3.31 . Rom. 11.6 . Pag. 71. See Pool's Annot. Jam. 2.23 . Mat. 5.48 . Serm. on Rom. 4.5 . 
A45586	----	A Scriptural and rational account of the Christian religion particularly concerning justification only by the propitiation and redemption of the Lord Jesus Christ. Harley, Edward, Sir, 1624-1700. 1695 Approx. 111 KB of XML-encoded text transcribed from 62 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45586 Wing H778 ESTC R14848 13341376 ocm 13341376 99140 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45586) Transcribed from: (Early English Books Online ; image set 99140) Images scanned from microfilm: (Early English books, 1641-1700 ; 457:7) A Scriptural and rational account of the Christian religion particularly concerning justification only by the propitiation and redemption of the Lord Jesus Christ. Harley, Edward, Sir, 1624-1700. x, 11-120 p. Printed for Jonas Lundey ..., London : 1695. Attributed to Sir Edward Harley. Cf. BLC. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. Redemption -- Early works to 1800. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Scriptural and Rational ACCOUNT OF THE Christian RELIGION ; PARTICULARLY , Concerning Justification only by the Propitiation and Redemption of the Lord Jesus Christ . Rom. 5.1 , 2. Therefore being justified by Faith , we have Peace with God through our Lord Jesus Christ . By whom also we have Access by Faith into this Grace wherein we stand , and rejoice in hope of the Glory of God. Psal . 14.1 , 2. The Fool hath said in his Heart , There is no God : they are corrupt , they have done abominable Works , there is none that doth good . The Lord looked down from Heaven upon the Children of Men ; to see if there were any that did understand , and seek God. Deut. 32.6 . Do ye thus requite the Lord , O foolish and unwise ? Is not he thy Father that hath bought 〈◊〉 ? Hath he not made thee , and established thee ? London , Printed for Jonas Lumley , at the Bird in Hand near the Maypole in the Strand . 1695. THE PREFACE . IT was the usual Saying of an excellent Person , That variety of Books [ tho upon the same Subject ] concerning the Principles of Religion was very advantagious , that every one might be furnished with a Weapon fitted to his Hand . For as in Water Face answereth to Face ; so the Heart of Man to Man : As in general , so in particular respects . Therefore it may be hoped that in the perusing of the following Discourse ; some also may be gratified with the Agreeableness of a plain Representation of so great a Truth . An Interest in Redemption by the Satisfaction of the Death of our Lord Jesus Christ , is that by which every Christian must stand or fall before the dreadful Tribunal of the Justice of God. Accordingly the Principle of Justification by the Sufferings , Death , Resurrection , and Righteousness of Jesus Christ , is the Article of Faith by which every Church must stand or fall ; It being the Pillar and Ground of Truth , the Rock upon which our Lord hath built his Church , against which the Gates of Hell cannot prevail . This is the Rock upon which the Reformed Churches were recovered from Antichristian Apostacy . For other Foundation can no Man lay , than that is laid , which is Jesus Christ . But instead of building upon this precious Corner-Stone with precious Stones , to bring up the head-Stone with Praise to Divine Grace ; many unhappily have not taken heed how they build with Wood , Hay , Stubble , Materials for fewel of Contention , to make Jerusalem Babylon , and defeat the glorious Things spoken of the City of God. That Jerusalem might be a Praise , and the Joy of the whole Earth : For Peace is the Fruit of Righteousness . But this must be for a Lamentation and Prognostick of Desolation , if not prevented by infinite Grace and Mercy ; that after so many Years Gospel-Light there should be regard to false Teachers , privily bringing in damnable Heresies , even denying the Lord that bought them . Privily indeed , pretending an Inquiry after sensible Ideas of spiritual and supernatural Truths of Eternal Life : Whereas they are not able to give an Idea of the Breath of Natural Life . Suborning also a Spectre of Rational Demonstration to determine and judg Things invisible , which can only be the Objects of Faith in the Word of God : Whereas the use of right Reason is miserably lost and overwhelmed in the Ruins of Apostacy from God. Vanity now possessing the Mind , the Understanding being darkned , and alienated from the Life of God , through the Ignorance that is in them , because of the Blindness and Hardness of their Hearts : Thus being past feeling , they give themselves over to Lasciviousness , and to work all Uncleanness with Greediness . For the Heart is deceitful above all things , and desperately wicked , even in these pretended Rationalists as well as others . That this is the true State and Temper of the universality of Mankind , is undeniably evinced , by the continual Practice and Conversation of all the World in all Ages and Countries . Therefore Natural right Reason is no where to be found directing the Tenor and entire Compass of Human Affections and Actions . But those baptized Epicures ( as they are termed by the most Worthy and Honourable Mr. Boyle ) that strut under the Name of Deists , but are indeed Atheists , without God in the World , renouncing the Providence of God , rejecting the Justice of God , denying the Immortality of the Soul , and the Future State of Rewards and Punishments . Thus Mankind is subjected to a Baseness and Wretchedness , inferior to the worst of Brutes : And thereby also rescinding the Bond of Security and Peace among all Human Societies and Relations , which can only consist in the Fear of God. Such happy Infects who desire to live apace may receive their own Idea from Mr. Cowley . After Death I nothing crave , Let me alive my Pleasures have . Happy Insect , happy thou , Dost neither Age nor Winter know ; But when thou 'st drunk , and danc'd , and sung Thy fill , thy flow'ry Leaves among , ( Voluptuous and wise withal Epicurean Animal ) Satiated with thy Summer's Feast , Thou retir'st ; to endless Rest . But this is the certain Conviction and inevitable Doom of such Men , That the Heart of the Sons of Men is full of Evil , and Madness is in their Heart while they live , and after that they go to the Dead . But as it is appointed unto Men once to die , so after this the Judgment . A Scriptural and Rational Account of the Christian Religion . The invisible Things of God from the Creation of the World are clearly seen , being understood by the Things that are made , even his Eternal Power , and Godhead , so that all Men are without Excuse . Consequently there is implanted in every intellectual Mind a Conscience of Good and Evil , accusing or excusing , according to the Work of the Law written in their Hearts ; so that there cannot but be Trembling at the Apprehension of Judgment to come . For the Elements of a Rational Creature are dependent upon the Creator for Life , ( God is our Life , and the Length of our Days ) and for a Rule of Action , which can be no other than the Will of God , the only Eternal Reason of Good and Evil : Not any thing being antecedently good to the Unchangable , Eternal , Holy Will of God. Also for the End and Felicity of Being , which is the Glory of God , including the Salvation of the Immortal Creature . God made Man upright in his Image , engraved his Mind with a Law , holy , just and good ; a Rule of perpetual Righteousness , to direct and judg all Human Affections and Actions . But Sin , which is the Transgression of the Law alienated Man from the Eise of God , who thereby becoming vapid and unprofitable , fell miserably short of the Glory of God , subjected the Creature to Vanity , Vexation and Death ; renounced the all-sufficient Goodness , Truth and Soveraignty of the Infinite Almighty Creator , God blessed for ever : Shall not then the Judg of all the World do right ? For according to his Fear due to his Infinite Perfections , and Absolute Dominions , such is his Wrath in the Execution of Vindictive Judgment upon all Sinners ; so that if there could be an Intermission of this providential Circulation , an immediate Deliquium of the Universe must ensue . The conscientious Awe of this being the only real Security of Human Relation and Society : There must then upon every hainous Offence be either Satisfaction to Justice , or the Execution of Justice . Both which intirely and absolutely depend upon and proceed from the Will of God , which cannot be liable to any finite Thought or Assignation . Who hath directed the Spirit of the Lord , or being his Counsellor , hath taught him ? With whom took he Counsel , and who hath instructed and taught him in the Path of Judgment ? O the Depth of the Riches both of the Wisdom and Knowledg of God! The Riches of his Grace hath abounded towards us in all Wisdom and Prudence ; according to his Pleasure , which he hath purposed in himself . To declare his Righteousness , that he might be just , and the Justifier of the ungodly which believeth in Jesus . The Institution and Hope of this Redemption was revealed to our first Parents , under the forlorn Consternation of their Fall , when God gave the Promise of the Seed of the Woman to bruise the Serpent's Head. In the Scriptures relating the History of the World , and of the Church before the Ministry of Moses , it hath not pleased the Holy Ghost to speak particularly of the Institution of Ceremonial Worship and Religion . But as from Adam to Moses , Death , the Wages of Sin , reigned ; now Sin is not imputed when there is no Law ; for Sin is the Transgression of the Law : So likewise the Salvation of the first Patriarchs , and of the whole Church of God , particularly of Abel and Enoch , could not be obtained but by Faith in the promised Mediator , without which it was impossible to please God Neither can Faith be separated from Obedience to a Word of Command and Promise . The Object of Faith being from the beginning , even Jesus Christ , the same yesterday , and to day , and for ever . The Expression of the Prophet Jeremy , is to this most apposit , A glorious high Throne from the beginning is the place of our Sanctuary : That is , from the beginning of God's reconciling the World to himself Jesus Christ the Lamb of God , slain from the Foundation of the World , was the only and necessary Mediator of the Covenant of Grace between God and Man for Redemption , and Remission , also for Intercession and Acceptance , who so became the Author of Eternal Salvation to all that obey him . Obedience then to the revealed Will of God is the indispensable Duty of all true Worshippers of God with Acceptance . It pleased God in gracious Condescension to Human Frailty , before the Fulness of Time came that Jesus Christ should offer up himself , once in the End of the World , when he appeared to put away Sin by the Sacrifice of himself , in that mean time to institute Sacrifices which were not voluntary Devotions by the Will of Man , either gratulatory to God , or representative to the Offerer , but exact Performances according to the express Precept of God. For , as Lactantius says , God only can teach how he would be worshipped . The Evidence of this also appears from the words of holy Scriptures , concerning Abel offering a more excellent Sacrifice , by which he obtained Witness that he was Righteous , which could not be unless his Sacrifice were entirely and only such as God commanded ; so that being dead , he yet speaketh , and instructeth us in this great Truth , That there can be no Righteousness in any Religion , but as it is the Observance of the Word of God. It evidently also appears , that Sacrifices were of Divine Institution , because they were only to be such Offerings of Beasts and Fowl , as were not by natural Distinction , but by positive Command , selected to be clean and made capable to be sacrificed ; all other Species being excluded as unclean . In the next place , must be understood the right End and Intention of Sacrifice . The Scripture speaks expresly , that without shedding of Blood there is no Remission of Sin ; yet the Blood of Bulls and Goats could not avail to make the Worshipper perfect : so that the continual Sacrifice daily offered , and all other extraordinary Burnt-offerings occasionally appointed by the Law , were merciful Surrogations of Typical Propitiations with respect to Christ , whose Blood only could take away the Sins of the World : Whose Blood , being the Blood of the everlasting Covenant , could only make the Comers unto God perfect . Man being made , in Honour , did not therein abide , but because like the Beasts that perish . Also being raised up to Hope in the Promise of Grace by , Jesus Christ , they apostatized quickly , becoming vain in their Imagination ; and their foolish Heart being darkened , changed the Truth of God into a Lie , and worshipped and served the Creature more than the Creator , who is blessed for ever . Notwithstanding there remained in the Hearts of the Heathen Idolatrous Nations a Conviction , that there was a necessity of Propitiatory Sacrifices to appease the Wrath , and atone the offended Justice of Divine Majesty . Profane Histories are full of continual Instanccs of the Solemnities of Sacrifices Ilastical to appease the Wrath of God : All which Offerings were feigned and imposed , as if divinely authorized and instituted : And the Ceremonies relating thereunto , stiled Mysteries , as being the visible Signatures of spiritual Intention and Efficacy . For tho the Medium and Object of propitiatory Worship by the Heathen , were vain and false ; yet most rational was the indelible Conviction of the necessity of Propitiation and Atonement towards God for the Remission of Sins committed by the Rebellion and A postacy of Human Creatures . The mystery of Godliness , great without Controversy , represents God manifested in the Flesh , believed on in the World. This is the Mystery of God , and of the Father , and of Jesus Christ . The Explanation of which is , That God was in Christ reconciling the World unto himself , not imputing their Trespasses unto them : For he hath made him who knew no Sin , to be Sin for us , that we might be made the Righteousness of God in him . This Reconciliation and Remissfion is always expressed under the Notion of Ransom , Atonement , Redemption , Propitiation and Expiation ; all which is to be performed by the Death of a slain Sacrisice : For the Scripture testifies , without shedding of Blood there is no Remission of Sins . But it is not possible that the Blood of Bulls and Goats should take away Sins . The Divine Justice could not take Plcasure in any Sacrifices which were offered ( tho by the Typical Law ) for Sin , so as thereby to receive Satisfaction . Therefore when the Son of God came into the World , a Body was prepared for him , therein to do the Will of God ; by the which Will we are sanctified through the offering of the Body of Jesus Christ once for all . For it is only the beloved Son of God , in whom God can be well-pleased with sinners , even through the Blood of Christ who through the eternal Spirit offered himself without spot to God ; who purgethi'geth our Consciences from the dead Works of Sin , to serve the Living God : For by one Offering he hath perfected ever them that are sanctisied . Therefore to imagine any Possibility of the Pardon of Sin without out the atoning Propitiation and Satisfaction only obtained by the Blood of Christ , is an evil Figment to palliate the desperate Wickedness and Sinfulness of Sin , to make void the Law of perpetual Righteousness which is the in●sible Rule and Judg of all Affections and Actions , and doth indeed effectually contemn and blaspheme the infinite Majesty , Holiness and Justice of God , the Creator and Preserver of all Beings ; and , consequently , miserably deprives a Sinner of that strong Consolation given by God to those that fly for Refuge unto Christ , to obtain by his Resurrection ( the Evidence of his compleat Satisfaction to Divine Justice ) the Answer of a good Conscience . The Worshippers thus purged , as the Scripture saith , having no more Conscience of Sins , the Lord having laid on him the Iniquities of us all , who do the Work of God , to believe on him whom he hath sent . For this is the true Cabala , the faithful Saying , and worthy of all Acceptation , That Christ Jesus came into the World to save even chief Sinners . In the Cases of Life and Death according to universal Justice in the World , it is fatal not only to be an Outlaw , flying from Justice , Mute in refusing to answer Justice ; but it proves no less mortal to suggest a Plea which the Law will not allow . If a Criminal condemned to die be favoured with some Reprieve , and then by the Soveraign's Commission intrusted with an important Imployment , the faithful Discharge of that Trust is meer Duty , but not Merit ; and he remains still a condemned Malefactor , liable to the former Sentence by the Law of Attaint and Death , from which not any thing can deliver but a Pardon from the Soveraign , laid hold on , and legally pleaded by the Criminal . It is thus according to the Rule of Righteousness , between the Judg of all the World and every Mortal Creature , that God might be just , and the Justifier of him which believeth in Jesus . Therefore we must not be ignorant of Saton's Devices ; the Popish Doctrine of Merit , by Works sprinkled ( as they say ) by the Blood of Christ , available to Justification and Salvation , is an Antichristian Departure from the Faith , and the teaching of Lies in Hypocrisy : For there cannot be any Work possible to be accepted by Divine Justice , but what is an Act of Obedience to the Law ; and the best Performances of such is but , as our Saviour saith , that of an unprofitable Servant ; When we shall have done all those things which are commanded us , we must say , We have done that which was our Duty to do . Therefore the Observance of a present Duty ( the Neglect or Male-performance whereof would be criminal Guilt ) cannot in any just Construction be assumed or imputed to expiate a precedent Transgression guilty of Felony and Treason . Yet this Truth doth not in any degree exempt from the Obedience of Faith , which is the inseparable and indispensable Obligation and Duty annexed to the Covenant of Grace : So that there is not in the least degree any Pretence for Antinomian Libertinism . For the Grace of God that bringeth Salvation , hath appeared to all Men ; teaching us , that denying Vngodliness and Worldly Lusts , we should live soberly , righteously , and godly in this present World : Because Faith unites us to the Principle of Life , and works in us by Love , which is the Operation or Activity of Life , in the fulfilling of the Law. There is also another Method of the Depths of Satan to cloud the Glory of God's free Grace , and the compleat Merit of Christ's Satisfaction and Righteousness , and also to shake the Confidence of a Sinner's Hope to obtain Remission and Acceptance , by suborning the Act of Faith to share in the Merits of Christ . Now how weak and unreasonable this Supposition is , will appear by the Consideration of parallel Cases of Civil and Natural Instances in Judicature : Tho the guilty Person cannot have Benefit unless he plead the Royal Pardon , yet there is no Virtue in the Plea and humble Claim , but only in the extensive Validity of the Pardon . Likewise in desperate Sickness , or deadly Wound , the healing Virtue is not in the meer Application , or receiving the Sovereign Balm , or Elixir ; not withstanding the Patient cannot be healed without the Reception or Application of the Remedy . Thus it is with a Sinner before the Divine Tribunal : Faith believes the Truth and Goodness of the Promise , and embraces and relies upon it ; that is , upon the Redemption purchased by Jesus Christ for compleat Salvation from the Condemnation and Corruption of sinful Death , for Reconciliation and Acceptance with God , and for Participation of Eternal Life which is in Christ Jesus , to be communicated to all those who by Faith receive Christ , and so have an Union of Life with Christ . Now as in the Body the Artery and Nerve is the Ligament , the Vessel and Conveyance for vital Union and Motion unto all the Members by the Blood and Animal Spirits : So Faith to the Soul is a Means of vital Union with Christ , and of the Application and Merits of Christ . All which is effected by the Spirit of Christ , without which we are none of Christ's , and Faith it self is dead . The Look of one stung , with the deadly fiery Serpent , to the Brazen Serpent , had no share in the healing Virtue of that Divine Ordinance ; yet without looking up to the Brazen Serpent the Person stung could receive no Benefit but must die . So Faith hath no justifying Virtue inherent in it self : For what may prevail to justify , must make the Conscience perfect . Consequently the Efficient of Perfection must of it self be perfect ; but Faith cannot be such , for it is not of our selves , it is the Gift of God. Now whatsoever is received , is received according to the Measure and Capacity of the Recipient , which 〈…〉 and frail 〈…〉 it cannot be 〈…〉 the Law was weak and 〈…〉 through the Flesh , so even the Gift of Faith is not able through the remainder of Corruption to perform any perfect Work. Therefore the Scripture represents the Lord Jesus Christ under the Notion of the most tender Compassion to the weak in Faith , that he will not break the bruised Reed , nor quench the smoaking Flax , but will bring forth Judgment unto Victory : which proceeds not from any Virtue and Power inherent in the Work of Faith , but from the Righteousness and Strength , which only is to be found in the Lord Jesus by ( perishing ) Sinners , who sly for Refuge unto the Hope that is set before them , Jesus Christ the Son of God. Even as the Man-slayer under the Law could not be secure from the Avenger of Blood , if he were found out of the City of Refuge ; it was only the City of Refuge which conferr'd and established his Preservation and Safety : So the Sinner cannot be saved from Wrath to come , without Faith in Christ . But the Propitiation according to the Will of God , by the Blood of the Everlasting Covenant , can only make a Sinner perfect before the Tribunal of God's infinite Justice . Therefore to assign any degree of Ability to any Act of Faith as meritorious of Justification , is to usurp upon Christ , and to incur the severe Animadversion of the Almighty . Then will I confess unto thee , that thine own Right-hand can save thee . The everlasting Covenant of Grace is ordered in all things and sure : For the Foundation of God standeth sure , having this Seal , The Lord knoweth them that are his . And , let every one that nameth the Name of Christ depart from Iniquity . But unto the wicked God saith , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant into thy Mouth ? These Scriptures fully evidence , that altho the Covenant of Mercy to Sinners is established only in the free Grace of God , and the meritorious Satisfaction and Righteousness of the Lord Jesus Christ ; yet there remains an utter Incapacity in any Person to partake actually of the Benefit thereof , until by the Spirit of Christ ( without which not any can be Christ's ) he be born again , and made a new Creature . For the State of every Man since the Fall is a Complication of Misery under Condemuation , Dementation , and mortal Corruption . Accordingly the necessary Remedies are distinct ; Justification to take away Condemnation , and Sanctification to free from Corruption by a new Principle of Life ; by a renewed Faculty of Life acted by a new Rule , the Word of God written in the Heart , directed to , and aiming at a new End and Mark , the Glory of God , and the Prize of our high Calling in Christ Jesus , our Eternal Salvation . Accordingly the Tenour of the New Covenant is both promised and expressed in the Old and New Testament : Then will I sprinkle clean Water upon you , and ye shall be clean . This imports that washing throughly , and cleansing from Iniquity and Sin , so as to be whiter than Snow ; which is supplicated by David , and promised by God to Sins of the deepest Stain , being effected by the Blood of Sprinkling , the Blood of the Everlasting Covenant , which makes us perfect to do his Will. For the End why the Blood of Christ , who by the Eternal Spirit offered himself without Spot to God , purges the Conscience from dead Works , is to serve the Living God : But God is the God of the Living , not of the Dead . Therefore as the Condemnation of Death is to be taken away in Christ Jesus , so the Corruption of Death is to be abolished , which cannot be without a new Principle and Faculties of Life , and being made a new Creature . Accordingly the Covenant of Grace proceeds to promise , A new Heart also will I give you , and a new Spirit will I put within you . This is that renewing of the Holy Ghost vouchsased unto the foolish and disobedient , who are unperswadable by any Moral Argumentation , being deceived , serving divers Lusts and Pleasures ; because the Heart of Man is full of Evil , and Madness is in his Heart while he lives , and after that he goes to the Dead . This is the native Misery of every one ; and the Recovery is as wonderful as to restore the Habit and Exercise of Reason into a Person depraved with Idiotism , or Madness . Now as they who are such , tho they are sometimes capable of uttering some words sensible and rational , yet they are utterly unable to perform or maintain the Tenour of reasonable Discourse or Conversation : So neither can any meer animal Man dead in Sins and Trespasses , before he be made a new Creature by being born again , live to the Glory of God , the End of Being , or in Communion with God , the highest Felicity of every Intelligent Being . This is the Gift of God , as our Lord saith to the Jews , No Man can come to me , except it were given him of my Father . Judas indeed came to our Lord , as many do , in Profession , but not in Heart : He did believe with a Faith of general Assent , and of particular Fiducial Assiance in the Power of Christ for miraculous Operation , but not with a Faith of vital Union with Christ , so as to dwell in Christ and Christ in them , so as to live by Christ which cannot be without having the Spirit of Christ . Also our Lord saith , I have chosen you , and ordained you to bring forth Fruit that should remain and persevere , even much Fruit , to the Glory of God. Election , Vocation , Justification and Sanctification , are inseparable . Eternal Election is unto Holiness , and Justification of Life is universally and necessarily conjoin'd with Renovation of Life : The End of which is Activity , Operation , Fruitfulness , without which there is Death , Burning , Destruction ; for good Works are ordained by God to be the Walk and Conversation of every Child of God : For this is the Covenant God makes with every Israelite , to put his Laws into their Minds , and write them in their Hearts , as both the Rule and Inclination of Life , which is indeed to be taught of God to know God , without which it is impossible , that God shall be to any a God Covenant-Relation , or that any can be a People to God. Now as the Principle of Life , and the Operation of Life , so Justification and Sanctification are not confoundable , yet always inseparable . For of God are we in Christ Jesus , who of God is made unto us Wisdom , Righteousness , Sanctification and Redemption : That no Flesh should glory in his sight ; but according as it is written , Let him that glorieth glory in the Lord. From the beginning of Apostacy the Devil was a Murderer and a Liar . When he speaketh a Lie , he speaketh of his own ; for he is a Liar , and the Father of it . He envenomed the old World with the evil Imaginations of continual Contempt of God , and profane Irreligion , which broke out in all the Acts of Wickedness and Violence , justly provoking the Vengeance of God to destroy that World of Atheistical Rebels . When through infinite Mercy a small Remnant of eight Persons were not only spared to survive the Deluge , that had swept away the World of the Ungodly ; but much more , a Covenant of Grace and the Blessing thereof was renewed to them and to their Seed , confirmed unto Noah , by the Acceptance of instituted Sacrifice ; Then again , the great Adversary and Deceiver of Mankind tempted the new World to distrust Safety in the Promise of the living and true God , and to attempt Self preservation in a Structure of Babel , or Confusion , in the Land of Shinar , the proper Base upon which was to be built and established the House of Wickedness ; that is , the Mystery of Iniquity , the Doctrine of Devils , to suborn the Worship of Baalim , of many Lords , or middle Gods , Mediators between God and Man. Now the Spirit speaketh expresly , that in the latter Times some shall depart from the Faith , giving heed to seducing Spirits , and Doctrines of Devils . This is the notorious Apostacy from the absolute Simplicity and Purity of Christian Religion , unto the fabulous Superstition and Will-worship , which gangren'd both Eastern and Western Churches . The Mediation of Saints and Angels , being introduced as succedaneous to the Heathen Adoration of Baalim , Heroes and middle Deities , called Dii Medioximi . Those Pagan Idols , having been cast to the Moles and Bats by the Divine Influence of Gospel Light , in the Manifestation of Truth , even this faithful Saying , and worthy of all Acceptation , that Jesus Christ came into the World , the only Mediator between God and Men , to save Sinners . Now also for these last , hundred and fifty Years , the Gospel-Reformation ( miraculously both begun and preserved ) hath again as it were brought Life and Immortality to light , exploded the fabulous Legends of Popery , evidenced the pretence of Antiquity to be no other than as Defection from Primary Institution precedes Restitution and Reformation , convinced the Idolatry of the Mass , and the Superstition of their Will-worship , and Adoration of Saints and Angels ; all cherished by an imposed Ignorance , the Parent not of Devotion , but of crual Persecution . But as in the first Manifestation of the everlasting Gospel unto the World , that lay in Darkness and the Shadow of Death , the Serpent cast out of his Mouth a Flood of deceitful Errors , of desperate Wickedness , to carry away , with that Flood the Church from the Rock of Truth : So now the Reformed Churches have been and are infested not only with the Dragon 's great persecuting Wrath , but no less dangerously with the Serp●●i●●●● Suggestions of false Teachers , ●●vily introducing damnable Heresies , even denying the Lord that bought them . This being the Master-stroke of Satan , by verisimilar Errors to suppress the Fundamental Truth of Salvation for Sinners , by the Expiatory Propitiation of the Death of the Lord Jesus Christ , in Satisfaction of the Justice of God , according to his good Pleasure , which he had purposed in himself before the Foundation of the World. That this Truth may appear in a right Light , it must be considered , that all the Divine Attributes are equally of infinite Perfection : Consequently to detract from , or limit any , is to evacuate and effectually to deny the Essential All-sufficiency of God. Therefore to retrench the particular and universal efficacious Providence of God , and to impeach the supreme absolute Justice of God , is , under the Prosession of owning God , not to glorify him as God , but to change the Glory of the incorruptible God , into an Image made like to corruptible Man , a meer Idol , which is nothing in the World , and as the Prophet expresses , neither able to do Good or Evil. But from everlasting to everlasting the Lord is God : Who knoweth the Power of his Anger ? According to his Fear , so is his Wrath : according to the infinite Perfections , for which God is indispensably to be feared ; so is his Wrath in the Vindictive Execution of his Justice upon every Violation of his holy , just and good Laws , the natural Rules of perpetual Righteousness , to direct and judg all the Affections and Actions of all Mankind . Herein therefore the manifold Wisdom of God is glorified in the Establishment of the infinite Perfections of Justice and Mercy in the Redemption and Salvation of Sinners . It being impossible to make way for immense Mercy to be manifested without Satisfaction to infinite Justice which otherwise must be exposed to blasphemous Contempt , and Annihilation : Accordingly the Apostle Paul expresses , that we are justified freely by his Grace through the Redemption that is in Jesus Christ , whom God hath set forth for a Propiriation , through Faith in his Blood , to declare his Righteousness for the Remission of Sins ; that he might be just , and the Justifier of him , even of the ungodly , which believeth in Jesus . So that Faith cannot fly for Refuge unto Mercy , until plenary Satisfaction be made unto Justice ; thereby to obtain the Answer of a good Conscience towards God , through the Resurrection of Jesus Christ . The Scripture fully and always testifies , that Remission of Sins is an Act of absolute Sovereign Justice , vouchsafed upon plenary Satisfaction , represented under the Notion and Terms of Redemption , Propitiation , Ransom ; which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Septuagint , Numb . 35.31 , 32. is duly translated Satisfaction . And the learned in the Hebrew observe , that the word in the Original imports sufficient Preservation , which a Sinner can only find in the compleat Merits of the Death , Resurrection , and Righteousness of the Lord Jesus Christ , applied , by Faith , and imputed by Grace . Accordingly the Scripture stiles the Act of Divine Pardon to be Justification , Reconciliation , Atonement , Righteousness ; all which words are juridical Phrases , evidencing such a Person to be Rectus in Curia , right in Court , according to the judicial Authoritative Sentence of Law. This cannot possibly be obtained , or performed , unless due Satisfaction were made to the infinite Justice of the Divine Majesty . For Pardon upon any other less or diluted account must leave the Justice of God violated and void of Satisfaction : Also the Sinner must be without possbility of a Conscience free from Guilt ; consequently never able to arrive at Peace , which flows from being justified by Faith in Jesus Christ , who is our Peace with God. It is also absurd Contradiction to imagine any Benefit can possibly be obtained by the atoning Virtue of the Death of the Lord Jesus Christ , without the quickning , regenerating Power of the Spirit of Christ make the Sinner a new Creature . There is the manifold multifarious Wisdom of God magnisied to a Sinner , that the Work of Grace may be compleatly perfect , in respect of the Justice and Mercy of God , and of the damning Guilt and deadly Corruption inherent in the desperate Wickedness of every Sin. Yet the manifold Wisdom of God decreeing from Eternity , and effecting in the fulness of Time , the Redemption of Sinners by the Blood of the everlasting Covenant , could not possibly have any Cause or Motive antecedent to the Eternal Purpose of God , which he purposed in Christ Jesus out Lord , and from the beginning of the World was hid in God. For it was both impossible for a sinite narrow Intelligence , to conceive how God should be manifest in the Flesh : And it would have been impious , blasphemous Presumption , to imagine that the Son of God , who knew no Sin , should be made a Propitiatory Sacrifice for Sin , unless the Will of God had so promised and declared . Indeed the immense Goodness of God made this known immediately after Man's Apoltacy , by the Promise of the Seed of the Woman to break the Serpent's Head ; that is , to destroy the Works of the Devil , and more evidently by the Institution of Sacrifices . For it is a most absurd Derogation from the Soveraignty of a Creator , and Contradiction to the Duty of a Creature , to impose upon God the necessity of accepting the groundless Fancy of a guilty Malefactor in the highest degree of desperate Wickedness , to be a Price of Redemption from everlasting Wrath : Considering also that Man had no Title of Interest or rightful Power over any of his Follow-Creatures , to substitute any of them a Sacrifice for his Sin. Indeed It was an early and due Apprehension that every Sin was of capital Guilt , and Forfeiture of Life : But it could never have entered into the Heart of Man , to conceive how God could be just , and the Justifier of Sinners , until God had revealed it by his Spirit and the Word of his Grace . The Apprehension of Propitiation attainable by Sanguinary Sacrifices , could not be a Primary Notion in any Human Mind , but consequent and derivative from the Institution of Sacrifices by the express Command and Appointment of God , without which it was impossible to please God. For Faith cannot be or subsist without a word of Command and Promise : But to fancy a Religious Worship to appease the just Wrath , and to conciliate the Favour of the Majesty of the Great and Terrible God , the Creator of all Beings , by any performance of Offering not instituted expresly by God , is a presumption becoming a dumb Idol , or some precarious Superstition ; and is an effectual practical Denial of the insinite Perfections of God , obtruding and imposing the Blood and Carcass of a wretched Calf or Sheep , to expiate the Guilt of most nefandous Crimes , and satisfy infinite Justce . Neither can there be any possible ground of Reason to imagine that the Ceremonial Ordinances of Sacrifices , and other Rites of Divine Worship and Service , were instituted by God , with respect to , or Motive from the superstitious Practice or Expectation of profane Sinners , who offered their Devotion to Devils , as the Word of God expresly testifies , That the things which the Gentiles sacrifice , they sacrifice to Devils , and not to God. But Sacrifices , and all other Typical Services and Ordinances , were by God appointed , until the time of Reformation , when Christ came an High Priest of good things to come , ( that is everlasting ) who by the eternal Spirit offer'd himself without Spot to God , by his own Blood to purge our Consciences from dead Works ( that is , from Sins deserving Death ) to serve the living God. The Ceremonial Law had a Shadow of good things to come , but not Virtue to make the Comers thereunto perfect ; For it is not possible that the Blood of Bulls and of Goats should take away Sin. Therefore because in Sacrifices and Offerings for Sin God could not take Pleasure , as therein receiving any Satisfaction to Justice : When Jesus Christ came into the World , he faith , A Body hast thou prepared me ; Lo I come to do thy Will , O God ; by the which Will we are sanctisied through the offering of the Body of Jesus Christ once : But this Will of God was not induced by any Temporary Consideration , it was from everlasting , God hath chosen us in Christ before the Foundation of the World. God hath saved us , and called us with an holy Calling , not according to our Works , but according to his own Purpose and Grace , which was given us in Christ Jesus before the World began . In hope of Eternal Life , which God that cannot lie , promised before the World began , Who verily was fore-ordained before the Foundation of the World , but was manifested in these last Times . It could not then be in Compliance with any Human Apprehension of Expiation of Sin by any Sacrifice of any Creature , that Jesus Christ was constitued and given by God to be the Propitiation and Redemption for Sinners . But contrariwise , God having according to the Counsel of his own free Will made known to our first Parents in their dismal Fall the Mystery of his Will in the Promise of the Seed of the Woman to break the Serpent's Head ; And then for the Confirmation of that Promise , and for the support of Faith , instituted Sacrifices , revealed first to Adam , then to Noah , and consequently in them to the whole World of Mankind : Noah builded an Altar unto the Lord , and took of every clean Beast , and of every clean Fowl , and offered Burnt-offerings upon the Altar . And the Lord smelled a sweet Savour ; or a Savour of Rest and Satisfaction . Now this could not he affirmed or believed , unless such Sacrifices had been according to the express Institution of God , who ( as was before observed ) only could appoint the Discrimination of Beasts clean and unclean : All which also was performed and accepted with respect to , and in virtue of the Offering and Sacrifice of Christ himself to God for a sweet smelling Savour . Immediately upon Noah's Sacrifice , God established his Covenant with Noah , and his Seed after him . Thus all Mankind was by Divine Institution initiated in the Religion of Propitiatory . Sacrifices , all in reference to , and deriving Virtue and Acceptance from the Merits of Jesus Christ , the Lamb of God , which taketh away the Sins of the World. But as it is charged upon Israel , both by David and Moses , so all Nations soon forgot God's Works , they forgot God their Saviour , which had done great things for , their Preservation ; they corrupted themselves ; their Spot was not the Spot of his People ; they for sook God which made them , and lightly esteemed the Rock of their Salvation ; they provoked him to Jealousy with strange Gods ; they sacrificed to Devils , not to God : So that the offering of Propitiatory Sacrifices by the Universality of Mankind , was not a Human Invention , but , a Derivation from Divine Institution , tho wretchedly corrupted by Satanical Suggestion . Neither was there any Rite of Religious Worship among the Heathen , but what was pretended to be a Direction and Command from Heaven , so deeply engraven was the Impression in every Rational Mind , that Divine Worship could not be acceptable unto God , unless commanded by God. The whole Work of Redemption and Salvation of Mankind by Jesus Christ , was in every part and respect proceeding originally from , and effectually to fulfil the Will of God. Salvation by Christ was promised before the World began : In the fulness of Time he was made of a Woman ; his Sufferings in every particular Circumstance was to fulfil the Scriptures . Our Lord died according to the Scriptures , and rose again according to the Scriptures ; that is , for the End appointed by the Word of God , to make full Satisfaction to the infinite Justice of God ; so as to make perfect the Comers unto God by Jesus Christ by Faith , in whom the Heart is sprinkled from an evil Conscience ; that is , from the Conscience of the Guilt of Evil : To obtain the Answer of a good Conscience towards God , by the Resurrection of Jesus Christ , without which cur Faith is vain , and we are yet in our Sins ; void of any sufficient Plea to answer the Charge of the Law of Righteousness at the dreadful Tribunal of the Divine Majesty . The manifold unfearehable Wisdom of God in the Administration of the Riches of insinite Grace , exceeds what Creatures can ask or think . The most large and advantagious Pardon from an Earthly Soveraign to a Rebel , cannot reclaim a Felon's Mind , or alter a Traitor's Heart . But they who are in Christ Jesus , and free from Condemnation , they have the Spirit of Christ , by which they are made new Creatures , and enabled to walk nor after the Flesh , but after the Sprit . This is the Comprehension of the Love of God in Christ extended to all Saints . Yet the primary Reason of the Death of our Lord Jesus Christ , was to make Satisfaction to the Justice of the holy Creator for the Sins of Rebel , Apostate Creatures . It then became a consequent Corollary of our Lord's Death , to awe from Sin , and represent the abominable Sinfulness of Sin. In all the righteous Administration of Rewards and Punishments , supreme Justice obtains the first and necessary Consideration ; so that if there were no Persons to be deterred from future Crimes , yet Justice requires severe Animadversion upon the present Malefactor ; otherwise , How shall God judg the World ? God cannot be unrighteous in taking Vengeance upon the Damned in everlasting Torments , where there is no place for Repentance , nor Capacity for the Benefit of a deterring Example . The happy Sum of the Doctrine of Man's eternal Redemption and Salvation is , That God hath given us the sure Mercies of David : He hath made with us an everlasting Covenant , ordered in all things and sure ; and this is all our Salvation : where no proud Pharisee can assume or impute to himself , nor any humble repenting Sinner doubt or despair : Wherein God willing more abundantly to shew unto the Heirs of Promise , the Immutability of his Counsel , confirmed it by an Oath , that by two immutable things , in which it was impossible for God to lie , we might have a strong Consolation , who have fled for Refuge , to lay hold upon the Hope set before us ; which we have as an Anchor of the Soul , sure and stedfast , Jesus Christ , the same yesterday , to day , and , for ever : Amen . Now for a Corollary to the precedent Discourse , that it may be evidenced not to be a private Opinion , but the Doctrine of the Church of England according to the Scriptures , here are subjoined the Expressions of the Homily of the Salvation of Mankind only by Christ our Saviour from Sin and Death Everlasting . Homily . Because all Men be Sinners and Offenders against God , and Breakers of his Law and Commandments ; therefore can no Man by his own Acts , Works and Deeds ( seem they never so good ) be justified and made righteous before God : But every Man of necessity is constrained to seek for another Righteousness or Justification , to be received at God's own Hands , that is to say , the Forgiveness of his Sins and Trespasses in such things as he hath offended . And this Justification or Righteousness which we so receive of God's Mercy , and Christ's Merits , embraced by Faith , is taken , accepted and allowed of God for our perfect and full Justification . For the more full understanding hereof , it is our Parts and Duties ever to remember the great Mercy of God , how that ( all the World being wrapped in Sin by breaking of the Law ) God sent his only Son our Saviour Christ into this World , to fulfil the Law for us , by shedding of his most precious Blood to make a Sacrifice and Satisfaction , or ( as it may be called ) amends to his Father for our Sins , to asswage his Wrath and Indignation conceived against us for the same . But here may Man's Reason be astonied , reasoning after this fashion : If a Ransom be paid for our Redemption , then is it not given us freely . For a Prisoner that paid his Ransom , is not let go freely ; for if he goes freely , then he goeth without Ransom . For what is it else to go freely , than to be set at liberty without paying of Ransom ? This Reason is satisfied by the great Wisdom of God in this Mystery of our Redemption , who hath so tempered his Justice and Mercy together , that he would neither by his Justice condemn into the everlasting Captivity of the Devil , and his Prison of Hell , remediless for ever without Mercy , nor by his Mercy deliver us clearly without Justice or Payment of a just Ransom But with his endless Mercy he joined his most upright and equal Justice . His great Mercy he shewed unto us in delivering us from our former Captivity , without requiring any Ransom to be paid , or Amends to be made on our parts ; which thing by us had been impossible to be done : And whereas it lay not in us that to do , he provided a Ransom for us ; that was the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ , who besides this Ransom , fulfilled the Law for us perfectly ; and so the Justice of God and his Mercy did embrace together , and fulfil the Mystery of our Redemption . And of this Justice and Mercy of God knit together , speaketh St. Paul in the third Chapter to the Romans ; All have offended , and have need of the Glory of God ; but are justified freely by his Grace , by Redemption which is in Jesus Christ , whom God hath sent forth for us , for a Reconciler and Peace-maker through Faith in his Blood , to shew his Righteousness . And in the 10th Chapter , Christ is the End of the Law unto Righteousness to every Man that believeth . And in the 8th Chapter , That which was impossible by the Law , in as much as it was weak by the Flesh , God sending his own Son in the similitude of sinful Flesh , by Sin damned Sin in the Flesh , that the Righteousness of the Law might be fulfilled in us , which walk not after the Flesh , but after the Spirit . In these aforesaid places the Apostle toucheth specially three things , which must go together in our Justification . Upon God's part , his great Mercy and Grace : Upon Christ's part , Justice , that is , the Satisfaction of God's Justice , or the Price of our Redemption by the offering of his Body and shedding of his Blood , with the fulfilling of the Law perfectly and throughly : And upon our part true and lively Faith in the Merits of Jesus Christ , which yet is not ours , but by God's working in us . So that in our Justification is not only God's Mercy and Grace , but also his Justice , which the Apostle calleth the Justice of God ; and it consisteth in paying our Ransom , and fulfilling of the Law : And so the Grace of God doth not shut out the Justice of God in our justification , but only shutteth out the Justice of Man ; that is to say , the Justice of our Works as to be Merits of deserving our Justification . And therefore St. Paul declareth here nothing upon the behalf of Man concerning his Justification , but only a true and lively Faith , which nevertheless is the Gift of God , and not Man's only Work without God. And yet that Faith does not shut out Repentance , Hope , Love , Dread , and the Fear of God , to be joined with Faith in every Man that is justified ; but it shutteth them out from the Office of justifying . So that altho they be all present together in him that is justified , yet they justify not altogether . Nor the Faith also doth not shut out the Justice of our good Works , necessarily to be done afterwards of Duty towards God : ( for we are most bounden to serve God in doing good Deeds , commanded by him in his holy Scripture , all the days of our Life ) but it excludeth them , so that we may not do them to this intent , to be made good by doing of them . For all the good Works that we can do be unperfect , and , therefore not able to deserve for our Justification : But our Justification doth come freely by the meer Mercy of God , and of so great and free Mercy , that whereas all the World was not able of themselves to pay any part towards their Ransom , it pleased our Heavenly Father of his insinite Mercy , without any our desert or deserving , to prepare for us the most precious Jewels of Christ's Body and Blood , whereby our Ransom might be fully paid , the Law fulfilled , and his Justice fully satisfied : So that now Christ is the Righteousness of all them that truly do believe in him . He for them paid their Ransom by his Death , he for them fulfilled the Law in his Life : So that now in and by him , every true Christian Man may be called a Fulfiller of the Law ; forasmuch as that which their Infirmity lacked , Christ's Justice hath supplied . Now that the most important Truths which have been represented in this small Treatise may appear in right Light , let the following Propositions be duly considered according to Reason , enlightned and directed by the Word of God. God having given to Man an Intellectual Faculty , to judg and discern of the Nature , Use and Excellency of Things , a Conscience of the Laws of things morally good or evil ; and the certain inseparable Appendixes of Rewards and Punishments are imprinted upon the Mind , with inward experimental Assurances , as certain as that we know that we are , and have a Being . The Demonstrations of which Truths are clearly manifested in the Word of God , the Scriptures of the Old and New Testament , which do not only move and perswade , but effectually constrain and inforce an enlightened Soul to yield Obedience to the incomparable and undeniable Divine Authority thereof , as to the Fountain of all saying Knowledg , and the Standard and Rule of all holy Practice , in order to everlasting Blessedness , the supreme End and Felicity of Man. Now as Mathematical Theorems , tho equally demonstrable , yet are not alike perceived and apprehended by every Human Mind , the Faculty not being rightly disposed to the Object as in species visible , it is not sufficient that the Object and Medium be duly disposed , unless the Organ be suifficiently enabled and not disturbed : For neither a blind Eye nor a Jaundice Sight can judg of Colours . Accordingly the holy Scriptures , which are the lively Oracles of God , full of Lights and Perfections , do fully demonstrate the great Mysteries of Godliness , concerning the eternal invisible , yet certain and necessary Felicities , and Duties of Rational Intelligent Beings , whose Immortality also is therein undeniably proved : Yet notwithstanding , all these glorious and excellent Truths of the Spirit of God are not received by Animal Minds , to whom they are Foolishness , ( as all sort of Wisdom is to Fools ) because of the Blindness and Ignorance of the Understanding ; the Mind it self ( the governing Power in Man ) being vitiated with the sussusion of Vanity , and the deceitfulness of Sin , until the Power of , the Spirit come into the Soul , with a quickning , renewing , restoring Demonstration upon the Intellectual Faculty , to make it receive in Love the benign Influences of eternal Truth and Goodness . Accordingly consider duly , 1. That from everlasting to everlasting , God is Infinite in his Perfection of all Divine Incomprehensible Attributes , whose Essence is eternally in and of himself , and gives and preserves all Beings , which were made for his Pleasure and Glory , according to his own Will , not out of any necessity of Nature , his Majesty being exalted above all Blessings and Praise : so that his infinite Essential Glory cannot be liable to any Addition or Detraction from any Creature . 2. That in the beginning of Time God condescended to manifest his immense Wisdom , Power and Goodness in the Creation of the World , and all Beings therein , by the Word of his Power , by which all things are upheld and do consist : All being made and preserved for the Glory of God , according to the Original Law of the Will of God respectively dispensed to every Being . 3. That all things were made for distinct final Causes , appointed by the Law of God to be the Rule , for the Operation of Life conferr'd upon every Being . 4. That the Providence of God doth actually , effectually , continually govern , and over-rule all the Actions and Operations of all Beings to his Glory , according to his determinate Counsels . For known unto God are all his Works from the beginning of the World ; so that all contingent Effects and Actions of all created Beings , are not only futurely turned and disposed , but primarily decreed and ordered to be infallibly subservient for the Glory of God's eternal , Truth , Justice , and Goodness . 5. That as Activity and Operation is the necessary Expression of Life , it is also necessary that there be an universal Law to direct , regulate , and judg the Affections and Actions of all Intelligent Beings : Which Law can only be the holy and righteous Will of God , the Creator of all Beings , who only can righteously reward and punish all Actions . 6. God made Man upright , in his Divine Image 〈◊〉 Righteousness , Knowledg and Holiness , with Freedom of Will , but under a Covenant of Life upon Obedience , and of Death upon Disobedience , which is Sin : For Sin is the rebellious Transgression of the Law. 7. Man , tho made upright , being left to the Freedom of his Will , rebelled against and renounced God his Creator in his all-sufficient Truth and Goodness , and sought out , and embraced the Vanity and Iniquity of the Devil's Lie ; by which Apostacy and Rebellion , Mankind fell into a state of the Condemnation and Corruption of Death , which is endless Misery , according to the righteous Judgment of God. 8. The first Parents of Mankind were not only Persons individual , but common Representatives of all their Posterity . The Evidence whereof necessarily flows form the Consideration of the Covenant of Life , which God made with Man , when created and placed in Paradise : The eating of the Tree of Knowledg of Good and Evil being threatned with Death , which passed upon all Mankind both Infants and Adult , according to the righteous Denunciation of God , and the Consent of Man necessarily supposed ; for otherwise the refusal to consent would have been a Sin , preceding the Transgression in eating the forbidden Fruit. The Equity of this is owned by the universal Justice of all Nations , according to which capital Crimes of Parents corrupt the Blood , and devest the Posterity of all Privilege conferred upon such Families . Thus all the World must justfy the Ways of God to be most equal . 9. The Apostacy of Mankind was not only one transient Act of Offence against a positive Command , but the Sinfulness of Sin extended to an utter Renunciation of the Love and Fear of God , and introduced a Corruption which the Scripture stiles , Death , in all the Powers and Faculties of a created Life . 10. The Justice of God being infinite , the rebellious Offence against that Justice must necessarily incur an everlasting Punishment : Such as the Infinite Wisdom , Righteousness and Holiness of God the Creator determines to inflict , to vindicate his Glory . 11. The Salvation and Redemption of Man liable to eternal Wrath , as it proceeds only from the free Grace of God , so it is impossible to be effected without Satisfaction to the infinite Justice of God : For without such Satisfaction the Godhead would be exposed to continual Dishonour ; and the Fountain of all Righteousness residing only in the infinite Justice of God , ( the violation thereof remaining unsatisfied ) consequently there must be always a failure of common Justice in the World. 12. It was impossible for any meer finite Creature to satisfy the Offence done by Sin against the infinite Justice and Majesty of the Creator . 13. It was impossible and also unlawful for any finite created Intelligence , to imagine , or contrive , or effect a due Satisfaction for the Rebellion of the Creature . 14. It is the undeniable Sovereign Propriety and Right of God blessed for ever , the Creator and Possessor of all Beings , to contrive , appoint and accomplish the Means of Satisfaction to his own infinite Justice , and of Salvation for his miserable , condemned , corrupted Creature . 15. Right Reason is the Faculty of discerning the difference between Good and Evil : The Lamp of God for intellectual Evidence for the practical Judgment concerning all Objects , being derived from and the Exercise of Knowledg , which is part of the Image of God in Man ; but this being lost by Man's sinful Apostacy from God , there is necessity of the recovery and renewal of the Faculty of right Reason by supernatural Light and Power . 16. Tho the invisible things of God , even his eternal Power and Godhead , are clearly seen from the Creation of the World , so as to leave Man without Excuse : Yet the Manifestation of the Grace of God for the Salvation of Sinners , through the Satisfaction of his Justice by a Redeemer , is and can only be revealed by the Word of God , contained in the holy Scriptures of the Old and New Testament , and made effectual upon the Heart and Mind of Man by the holy Spirit . For the things of God knoweth no Man , but the Spirit of God : But God hath revealed them unto us by his Spirit ; for the Spirit searcheth all things , yea , the deep things of God. 17. God who at sundry times , and in divers manners spake in time past unto the Fathers by the Prophets , hath in these last days compleated the whole Canon and comprehensive Cycle of the Revelation of his Will , as the only Standard in Truth and Goodness for the Faith and Obedience of Mankind . 18. The Word of God contained in the holy Scriptures fully makes known the Love of God in Christ which passeth Knowledg ; 〈◊〉 the Kindness and Love of God our Saviour towards Man , which first appeared in the Promise of a Redeemer , confirm'd according to the manifold wisdom of God , by the Institution of propitiatory Typical Sacrifices and Ceremonial Worships , as Shadows , and Pledges , and symbols ; that in the fulness of Time God should be manifested in the Flesh , even Jesus Christ the eternal Son of God , who is the true God and eternal Life . 19. It is impossible for an intelligent Beings to devest the knowledg and obligation of Dependance upon God his Creator and Preserver : Consequently the Devotion of continual Worship is indispensable Duty and Felicity , in drawing near to God , the only infinite , eternal , all-sufficient and necessary Good. It is also undeniably true , that the only Rule of acceptable advantagious Worship must be the revealed Will of God : For only God can direct and teach how He will be supplicated and worshipped . The knowledg of this Rule in the Manifestation of the Light and Perfection of Divine Truth and Goodness , is only to be found in the Scriptures of the Old and New Testament , wherein is revealed the absolute Simplicity and Perfection of the Christian Religion , freed from the Confusion of vain and fabulous Superstition and Will-worship . 20. The Covenant of Life and Happiness vouchsafed by God to Man upon his first Creation , being by Man's Apostacy forfeited , and the Ability to fulfil it utterly lost A second Covenant ( called the Covenant of Grace ) absolutely free on God's part , but intirely necessary on the part of Man , is by God instituted for the Salvation of Man : The Tenor of the Engagement to which Covenant is the Institution of Baptism , in the Name of the Father , and of the Son , and of the Holy Ghost . In which Ordinance is summarily represented the Truth of the Doctrine of the Divine Trinity in the Unity of the Godhead : for as the Father is revealed to be the God of Glory , so is the Son to be the Lord of Glory , and the Holy Ghost the Spirit of Glory . The incommunnicable Attributes of the Deity being ascribed unto the Son , and 〈◊〉 the Holy Ghost , as unto the Father , in respect of Creation of Preservation , of Regeneration , of Omniscience ; the Necessity of Redemption and Regeneration is evinced by the Misery and Death common to all , and by the universal depraved Vitiosity of all Mankind . Nor it is impossible that either Redemption or Regeneration can be effected by less Power than Divine Omnipotence and Omniscience . The knowledg of the Heart in all the inmost Recesses of Thought and Imagination is ascribed to Jesus Christ , and to the Holy Ghost . The contrary cannot be fancied without the greatest Absurdity : For if the Redeemer and Mediator were not essentially able to know all the Thoughts and Dispositions of the Heart of Man , then some profane Hypocrite might mock , or defeat with false pretended Devotion the Intercession of our Redeemer , or wickedly and securely lie to the Holy Ghost : Also something most necessary for a Sinner , might escape the discern of our Mediator , so that he could not be a Saviour to the uttermost ; consequently they who come to God by him must remain most miserable . The essential Being of God is of such terrible Majesty , covered with the Light , dwelling in the Light inaccessible ; so that no created Intelligence can possibly arrive at any due Perception of the Godhead , but only according to the Revelation whereby God vouchsafed the Manifestation of his infinite incomprehensible Being ; which Manifestation of the Deity is given in his Word of Truth to be God the Father , God the Son , God the Holy Ghost , one and the same living and true God , blessed for ever . 21. The Efficacy of the Covenant of Grace consists in Redemption and Regeneration . Redemption by the Propitiation to Divine Justice through the Satisfactory Merits of the Sufferings , Death and Righteousness of our Lord Jesus Christ , according to the Will of God for the Justification of a Sinner . Regeneration by the Holy Ghost in the Renovation of the Soul , quickened and sanctified in all the intellectual Faculties unto Newness of Life by a new spiritual Birth . The Condition of the Covenant is Faith , fiducially resting on Christ , and vitally uniting unto Christ for Justification and Sanctification by effectual Vocation . The Obligation and indispensable Duty of the Covenant , is the Obedience of Faith working by Love in the fulfilling all the Commandments of God. 22. The Covenant of Works being made with the first Adam who was a meer Creature , and therefore liable to fall when left to the freedom of his Will , the Perseverance in his created Uprightness could not be secure : But the Covenant of Grace being made with the second Adam , the Lord from Heaven , both the Performance of the Duty of Obedience to the Precepts of the Covenant , and the final Perseverance in the Conditions of the Covenant , are according to the Promise of God , by the Spirit of God , enabled to , preserved in , and perfected . So that no believing Sinner may presume in himself , or despair in the Grace of God , by whose Power he is kept through Faith unto Salvation . The everlasting Covenant is ordered in all things and sure ; for this is our Salvation , that nothing shall be able to separate us from the Love of God , which is in Christ Jesus our Lord. 23. That which is stiled Natural Religion , is the Rational Conviction upon the Intelligent Mind of Man , of indispensable Duty to fear , trust , obey , believe and love God with all his Heart , Mind and Strength , according to the Commandments of God. Therefore there is a necessity of the Revelation of the Will of God , by which is made known the compleat Perfection of instituted Religion . Instituted Religion is the Rule of true Wisdom to bring Mankind to eternal Happiness , by directing all his Affections and Actions in the Fear , Faith and Love of God , to their proper Objects , according to the Will of God , and the Glory of God. That Religion only is true , which is the Practice of Obedience to the Word of God , and accordingly brings us to God in Spiritual Worship by Jesus Christ alone , who is the only Mediator of Redemption and Intercession . That Wisdom which was the Enquiry of Philosophy , the Demonstration of Theology , is the Possession and Practice of the pure undefiled Christian Religion , which removed from all Profaneness , Superstition and Will-worship , is the commanded and accepted way of Worship to God in Spirit and in Truth , of Obedience to all the Commandments of God from Love to God , of Righteousness to the Neighbour , with Love , as to ones self , of Holiness and Sobriety , in respect of his own Person made and renewed in the Image of God , all upon hope of everlasting Blessedness to the Glory of God. This Religion is the Characteristick Excellency of Man , and is the only true Cement and Security of Mankind in all Conditions and Relations . 24. The Felicity to which the Christian Religion gives Title and Possession , is both temporary and everlasting . In this Life Conversion from Darkness unto Light , from the Power of Satan unto God , from the Folly and Madness of Vanity and Sin , unto the Fear and Love of God , which is the beginning of true Wisdom ; Justification from the Guilt of Sin , and thereby Peace with God ; Sanctification by the renewing of the Image of God in Righteousness , Knowledg and true Holiness , by the Spirit of God dwelling in the Soul , to quicken , direct , preserve in the Paths of Righteousness from all Apostacy , Adoption to be a Child of God , an Heir of Heaven , and to have Right and Acceptance to cry Abba , Father ; that is , to be emboldened to approach the Throne of Grace , and to offer continual Sacrifices of Supplication and Thanksgiving , upon our only great and glorious Altar , the Lord Jesus Christ , in him drawing near to God our exceeding Joy. This State gives Contentation in every Condition , under the assurance that all things shall work together for our good , and that all our most difficult Labour to resist Temptation , to overcome the World , to mortify Corruptions , to deny Self , shall not be in vain in the Lord , but shall receive a full Recompence of Reward in the Kingdom of Heaven . Therefore whatsoever is done or suffered , is in hope of the Glory of God , knowing that the State of this present World , is not capable to receive the Blessedness and Glory of Eternity in Heaven . The Felicity of Eternity cannot possibly be represented , or declared by the Tongues of Men and Angels . Unspeakable Words , uncapable to be heard or uttered in this Vale of Tears , are necessary to set forth what Eye hath not seen , nor Ear heard , neither have entred into the Heart of Man , the things which God hath prepared for them that love him , and fear him , and wait for him , and trust in him , before the Sons of Men. This is that immense Felicity when we shall know as we are known , and shall be changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord , in the Beatifick Vision of God to all Eternity , when the Lord shall bring all his Servants into the Possessions of the Joy and Glory of that Kingdom , which God hath prepared for them before the Foundation of the World. But most dismal shall be the woful Misery of those who refuse to obey the Gospel commanding to crucify the Flesh , with the Affections and Lusts , to renounce a vain Conformity to the Pomps and Pleasures of the World ; to forsake a vain Conversation , received by Tradition from our Forefathers ; to deny self , so as to cut off Right-hand and Foot , and pluck out right-Eye and to cast them away . They that account such Lessons too difficult to be observed , must hear , and perish under the Sentence , Depart from me ye Workers of Iniquity into everlasting Fire , where the Worm shall never die , and the Fire shall never be quenched . The Conclusion and Sum of the whole is this . In the beginning , i. e. from Eternity , was the Essential Word , and the Word was with God : All things were made by him , and without him was not any thing made that was made . Who in the fulness of Time was God manifested in the Flesh ; for of the Seed of Abraham , as concerning the Flesh , Christ came , who is over all , God blessed for ever . Amen . In whom we have Redemption through his Blood , even the forgiveness of Sins : Who is the Image of the invisible God , the first-born of every Creature . For by him were all things created , that are in Heaven , and that are in Earth , visible and invisible ; whether they be Thrones , or Dominions , or Principalities , or Powers : All things were created by him , and for him . And he is before all things , and by him all things consist . And he is the Head of the Body , the Church : who is the beginning , the first-born from the dead , that in all things he might have the Preheminence . For it pleased the Father , that in him all Fulness should dwell : And having made Peace through the Blood of his Cross , by him to reconcile all things unto himself , whether things in Earth , or things in Heaven . God who at sundry times , and in divers manners spake in time past unto the Fathers by the Prophets , hath in these last days spoken unto us by his Son , whom he hath appointed Heir of all things ; by whom also he made the Worlds . Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sat down on the Right-hand of the Majesty on high . For unto the Son he saith , Thy Throne , O God , is for ever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom . Because God hath appointed a Day in the which he will judg the World in Righteousness , by that Man whom he hath ordained , whereof he hath given Assurance unto all Men , in that he hath raised him from the dead . Now it is easier for Heaven and Earth to pass , than one tittle of the Law to fail . The Son of Man shall come in his Glory , and all the holy Angels with him ; then shall he sit upon the Throne of his Glory , and before him shall all Nations be gathered . Then the foolish Virgins , that neglected opportunity to provide Oil , shall be excluded Heaven : They that in divers Instances agreed in one Consent to prefer and over-value present Animal Enjoyments before the Lord's Invitation to his Marriage-Supper , shall never taste of Eternal Life . They that thought it a hard Saying and not to be born , the Command of our Lord to crucify the Flesh with the Affections and Lusts , to renounce a vain Conversation and a Conformity to the Fashion of the World which passeth away , that refuse to deny self , to take up the Cross , to cut off right Hand and Foot , and pluck out right Eye , and cast them away . All such must hear , and perish for ever under that dreadful Word , Depart from me ye cursed , into everlasting Fire , prepared for the Devil and his Angels . But on the other side , to those who believed the Truth as it is in Jesus , without contradicting or blaspheming , received it in Love and the Obedience of Faith , not holding it in Unrighteousness , the King shall say , Come ye blessed of my Father , inherit the Kingdom prepared for you from the Foundation of the World. But where shall ungodly Sinners appear , that send after the Lord Jesus into Heaven this Rebel Message , We will not have this Man to reign over us ? That renounce the Satisfaction and Redemption of Christ , that blasphemously deny the Deity of Jesus Christ the Lord of Glory , they shall say to the Mountains and Rocks , Fall on us , and hide us from the Face of him that sitteth on the Throne , and from the Wrath of the Lamb : For the great Day of his Wrath is come , and who shall be able to stand ? Few Men have been found in any Age or Country , to have filled their Hearts with such profligate Madness to deny God. Indeed Cicero saith , that Epicurus while in words he allowed a Deity , he did really and by pretended Notions utterly disavow the Providence of God , without which the Name of God must be an empty and contemptible Sound . For , as Cicero observes , if the Fear of God , and Reverential Regard to the actual Providence of God be denied , or weakened , thereby also the common Faith and Security of human Society , and the Ground and Foundation of universal commutative and distributive Justice , is altogether subverted . The Psalmist affirms , that the Fool hath said in his Heart , there is no God. That is the Disposition and working of his Heart in the desperate Wickedness and unexpressible Deceitfulness of all its Purposes and vain Imagination , to avow the casting off the regard of God. Therefore the Psalmist immediately adds , They have done abominable Works , there is none that doth good . Accordingly the Psalmist again expresses , The Transgression of the wicked saith within my Heart , that there is no Fear of God before his Eyes : For he flattereth himself in his own Eyes , until his Iniquity be found to be hateful . It is therefore most irrational Dementation to detract from the infinite Perfections of the Eternal God ; for thereby Man is left in a wretched Condition , more abject than that of the Beast which perishes , liable to the Miseries of this Life without the help of the Awe and Encouragement of future Punishments and Rewards . There needs not any Foreign Topick of Argumentation to prove the Existence of God , and his absolute Soveraignty over all Beings . For the Conscience of Good and Evil radicated in every human Intelligence , is a continual and unanswerable Evidence of the infinite Perfections of the Eternal God , blessed for ever . It is most absurd Folly and Contradiction , to own a Nominal God , and to deny the Essential Attributes of the infinite Perfection of the Deity . Eternal Being , Truth and Goodness are the infinite Perfections of one Almighty , All-sufficient God. Eternity of Being implies Original Essential Existence absolutely simple , altogether independent , wholly immutable , universally powerful , every-where present . From whence flows Almighty Power , to create and uphold all things according to his Will ; to be the only Cause of all other Beings , and of all Causes of their Life , with all distinct and proper Abilities thereof ; of their Operation , with all the Powers of Exercise , Rules or Limits to direct and govern , and End of Performance . Of their Subsistence with all Circumstances of Time and Place , for the Beginning , Continuance or Progress , and finishing their Course with all diversity and alterations of Condition therein , Sustentation and Regulation , as necessarily flowing from , and depending upon God as Origination . Truth is original , eternal , infinite Righteousness , and Holiness , and Knowledg ; the Perfection of excellent Eminence , whereby the Divine Majesty and Essence is infinitely exalted above , and separated from all possibility of Communion with , or Respect unto Vanity , Impurity , Unrighteousness , or Wickedness , and doth satisfyingly rest in his own All-sufficient Soveraignty : Thence derives and dispenses to all Creatures the Law of Truth , to guide and direct inherently the Sustentation , Operation and final Determination of all Beings , according to their several respective Natures , for the mutual Support , Preservation and Comfort of the Universe , all in subordinate necessary Subjection to the supreme Obedience unto the Will of God , and ultimate Aim and Regard to the Glory of God. The Effect of this eternal Truth is the Stream of Truth , the Law of universal Justice , Righteousness , Equity , by God implanted in the Nature of all Rational Creatures , to direct and judg all their Affections and Actions . This is Truth scoffed by the Profane , vainly discoursed by Morosophists , found possessed and enjoyed as the Happiness of all that fear and love God. This assigns the End to all Controversy , is the Standard of Conscience , and the Basis of all Rational Conversation . The Manifestation of this Truth is the revealed Will of God. For Knowledg in God both satisfyingly comprehends the All-sufficient Perfection of the Divine Essence , and effectually determines and appoints the Nature , Operation , Use and End of all Beings to his Glory . According to the Conformity to , or Alienation from this Eternal Truth , is the Result of Happiness or Misery to every Rational Being : For Divine Truth and Goodness are convertible and inseparable . God only is good originally , essentially , infinitely , eternally , all-sufficiently . Goodness is the Root , the Branches are Love ; God is Love , Mercy ; God is the Father of Mercies , Consolation : God is the God of all Comfort , Patience and Long-suffering ; God is the God of Patience , and his Long-suffering is Salvation ; his Loving-kindness is better than Life . Forgiveness is with the Lord , that he may be feared : Let Israel hope in the Lord , for with the Lord there is Mercy ; and with him is plenteous Redemption . But this abundant Mercy is not in any respect Encouragement to Presumption , or continuance in Sin : for that is to despise the Riches of his Goodness , and Forbearance , and Long-suffering ; not knowing that the Goodness of God leadeth to Repentance ; but after the Hardness and Impenitency of Heart , treasureth unto it self Wrath against the day of Wrath , and Revelation of the righteous Judgment of God. God that dwells in Light inaccessible , cannot be perceived and apprehended in any other Manifestation than as he is pleased to reveal himself , which can only be in his Word , wherein tho there be sufficient Evidence to satisfy a created Intelligence what is the infinite Excellence of the Divine Object of Worship , yet it remains absolutely impossible for the most exalted created Mind fully to comprehend the Perfection of the Divine Essence . Notwithstanding what is revealed thereof as the Object of Faith , is replenished with immense Goodness and Beauty , to be the all-sufficient and necessary Felicity of an immortal Rational Creature : Thus the highest and deepest Mystery concerning the Deity , tho not possible to be investigated by human Capacity , yet being revealed by the Word of Divine Truth , necessarily constrains the Understanding , Will and Affections to adore , believe , and receive in Love the Truth of this glorious Mystery . The Manifestation of the Divine Essence cannot possibly be arrived at , but by such Revelation as God is pleased to make of himself . No Man knoweth the Son but the Father ; neither knoweth any Man the Father , save the Son , and he to whomsoever the Son will reveal him . Neither can any Man say that Jesus is the Lord but by the Holy Ghost . The Ladder of Divine Knowledge , by which the Mind ascends to God , the Top whereof reacheth to Heaven , is yet set upon the Earth . For altho the very Light is a Covering to the Glory of God , yet things material , visible , and humanly intelligible , present the Shadows of excellent Evidence , subservient unto the incomprehensible Perfection of Light and Truth of the Trinity in Unity of God the Father , Son and Holy Ghost , the only and true God , blessed for ever . There are Signatures in the Nature of created Beings , to assist the Mind in its Ascent of approach to behold the Goodness of the glorious Mystery of the Trinity of Persons in the Unity of the Divine Essence . The Doctrine of the blessed Trinity is shadowed in all Beings , viz. a Trinity of Subsistences in Unity of Essence . In every individual material Substance , there is Height , Length and Breadth . In every the same Luminary Orb there is Light , Heat , fructifying Influence . In every Man , Understanding , Will , Affection , yet the same univocal Soul. In the Godhead was always acknowledged Entity , Truth , Goodness , subsisting in Unity , always from the Foundation of the World declared to be eternal Truth of God. The holy Scripture declares in the Trinity , of the Godhead distinct Properties , yet one and the same Infinite Essence ; and in every Person of the Godhead . Attributes incommunicable to any but God. Creation of all things is assigned to the Son of God , to the eternal Word of God. John 1.1 , 2 , 3. In the beginning was the Word , and the Word was with God , and the Word was God. The same was in the beginning with God. All things were made by him , and without him was not any thing made that was made . Both the Creation and the Sustentation of all things are assigned to the Son of God. Heb. 1.1 , 2 , 3. God who at sundry times , and in divers manners spake in times past unto the Fathers by the Prophets , Hath in these last days spoken unto us by his Son , whom he hath appointed Heir of all things ; by whom also he made the Worlds . Who being the Brightness of his Glory , and the express Image of his Person , and upholding all things by the Word of his Power , when he had by himself purged our Sins , sat down on the Right-hand of the Majesty on high . The Knowledg of the Heart of every Man is assigned to the Son of God ; Joh. 2.25 . Who needed not that any should testify of Man , for he knew what was in Man. Compared with I Kings 8.39 . For thou , even thou only knowest the Hearts of all the Children of Men. Isa . 6.1 , 5. the Prophet saith , I saw also the Lord sitting upon a Throne , high and lifted up . Then said I , Wo is me , for mine Eyes have seen the King the Lord of Hosts . This Vision of Jehova is expresly applied to our Lord Jesus Christ . Joh. 12.41 . These things said Esaias , when he saw his Glory , and spake of him . Also Joh. 2.24 , 25. But Jesus did not commit himself to them , because he knew all Men : And needed not that any should testify of Man ; for he knew what was in Man. I Joh. 5.20 . speaking of Jesus Christ , This is the true God , and Eternal Life . Also to the Holy Ghost the Scripture assigns the Creation of the World : Gen. 1.2 . And the Earth was without Form , and void , and Darkness was upon the Face of the Deep ; and the Spirit of God moved upon the Face of the Waters . And God said , Let there be Light , and there was Light. Likewise the Works of Divine Providence ; Isa : 63.10 . But they rebelled , and vexed his holy Spirit , — Where is he that put his holy Spirit within him ? The Spirit of the Lord caused him to rest ; so didst thou lead thy People to make thy self a glorious Name . The Work of Regeneration is ascribed to the Holy Ghost ; John 3.5 . Except a Man be born of the Water and of the Spirit , he cannot enter into the kingdom of God. Tit. 3.5 . According to his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost . The Knowledg of secret Sins is ascribed to the Holy Ghost ; Acts 5.3 , 4. Why hath Satan filled thy Heart to lie to the Holy Ghost ; thou hast not lied unto Men but unto God. Likewise the Sin against the Holy Ghost is declared to be unpardonable ; Mark 3.29 . He that shall blaspheme against the Holy Ghost , hath never Forgiveness , but is in danger of Damnation . These and many other Scriptures evidence the Truth of the Unity of Essence in the Trinity of the Divine Persons ; Joh. 10.30 . I and my Father are one . I John. 5.7 . For there are three that bear Record in Heaven , the Father , the Word , and the Holy Ghost ; and these three are one . Compare also 2 Tim. 3.16 . All Scripture is given by Inspiration of God. And 2 Pet. 1.21 . Holy Men of God spake as they were moved by the Holy Ghost . Likewise in the last words of David , 2 Sam. 23.2 , 3. The Spirit of the Lord spake by me , and his VVord was in my Tongue ; the God of Israel said , &c. Thus the Doctrine of the blessed Trinity is not meerly Notional , but Real ; it is not fictitious , but eternally true ; it is infinitely good , therefore necessary to be believed , and adoringly received in Love as the Principle of Felicity to Intellectual Creatures . The Divine Trinity is Incomprehensible , therefore to be adored , not doubted , nor subjected to Human Argumentation , which cannot illustrate that which in all respects necessarily excels all Methods of finite Proof or Evidence , tho the Reality and Efficacy thereof be most certainly and feelingly perceived and enjoyed . The curious Inquiry is like gazing upon the Sun , which dazles our weak Eyes . For now we see through a Glass , darkly ; now we know in part : but when we shall know even as also we are known , when we are brought into the third Heaven , then we shall hear those unspeakable words which in this State of Mortality are not possible to be uttered , fully to reveal the Glory of the Divine Trinity . What the Lord said unto Moses , is also spoken unto us ; We cannot see the Glory of God and live ; but the Lord maketh his Goodness pass before us , and proclaims his Name before us , that he will be gracious to whom he will be gracious , and will shew Mercy on whom he will shew Mercy ; according to the eternal Election of God the Father , and the Redemption by God the Son , and Sanctification by God the Holy Ghost , into which Truth all Believers who shall be saved , are baptized . The Duty of common Philanthropy obliges deeply to grieve at the Folly and Madness of Epicurean Sensualists , who renounce the Glory of the Image of God , and the hope of immortal Felicity , and corrupt themselves to be like natural Brute Beasts , made to be taken and destroyed , vainly imagining to evade the impartial Justice of the Almighty God , with whom is terrible Majesty . No less miserable are the Profane , who take up a scoffing Name of Deist to act the Atheist , renouncing the Fear of God which is the only Bond of Human Society , and rejecting Hope in God , which is the only distinguishing Excellency of Man above the Beasts that perish . Unreasonable also is the Pride of those who deny the predestinating Prescience of God the Father , changing the Glory of the Incorruptible God in 〈…〉 of corruptible Man ; as if they thought God to be altogether such an one as themselves , who upon any Disappointment or unexpected Accident , endeavour to patch up a Remedy for unforeseen Inconvenience . But let the Potsherds of the Earth strive with , and discourse of the Potsherds of the Earth . But unto the eternal Wisdom of God are known all his Works from the beginning of the World , according to that determinate Counsel and Knowledg of his own Will , who hath appointed all things that ever shall come to pass , and all for his own Glory ; so that not any the least thing , even the falling of a Sparrow to the Ground , befals by chance , but by Divine Appointment . Also the most flagitious Wickedness that ever was contrived and acted , even the crucifying the Prince of Life , was to fulfil the determinate Counsel of God , for this very end to accomplish the highest Exaltation of Divine Glory and Goodness in the Salvation of Man. Which Salvation likewise is made effectual only to such as are ordained to Eternal Life . They also deny the meritorious Satifaction to the infinite Justice of God by the Death and Righteousness of Jesus Christ , for the Redemption of Sinners from Wrath to come ; by which miserable Error is effectually and really denied and evacuated the Essential Justice of God. They also deny the necessity of the Almighty efficacious Grace of the Spirit of God to sanctify , regenerate and quicken those that are naturally dead in Trespasses and Sins , under that Corruption and Impotence , wherein all are alienated from the Life of God. Now concerning the words used by the Orthodox to express the Mystery of the Divine Trinity : It ought to be considered , that Words of Rational Speech being the Signatures of Things , there are many more things to be expressed than are words to represent them : For such is the Poverty of every the most copious Language , that there is necessity to apply the same syllabical Word to signify various and different things , which yet receive the Certainty of Interpretation from the Rational Contexture of the respective Discourse . Thus in the Controversies raised by Heretical Blasphemers against the Doctrine of the blessed Trinity . The Orthodox to vindicate the Truth of the Scriptures , which abundantly testify both the Essen●●●● 〈◊〉 and the distinct ●●●perties of God the Father , God the Son , and God the Holy Ghost , have made use ; of several words , as Person and Co-essential , to express and signify the scriptural Truth of the Identical Substance and distinct Properties of the Divine Trinity in Unity . Therefore the possession and use of the aforesaid Words or Phrases are duly retained by the Church , according to the Meaning and Intention clearly made known in the holy Scriptures , which ascribe , as before mentioned , unto the Father , unto the Son , and unto the Holy Ghost , Attributes of Essential Divine Perfection , incommunicable to any but unto the only living and true God , who from everlasting to everlasting , is God blessed for ever . Religious Worship being the absolute Soveraignty of the only living and true God , both in respect of the Object of Worship , which can only be God ; and in respect of the Rule of Worship , which can only be appointed by God : For all other Objects of Worship are despicable vain Idols , and all Rules , Mediums and Ways of Religion not instituted by God , are blasphemous Detraction from the Truth and Majesty of God. It must therefore be that the great Temptation to Atheism is Superstition ; that is , a Human Composition of Religion , when the Fear ( that is , the Worship of God ) is taught by the Precepts of Men. The course of Rational Argumentation carrying the Mind to infer , that if the Object of Adoration must be obliged to depend upon the Will and Fancy of Human Imposition , how , and when , and with what Mediums or Ceremonies it shall be adored : Then the Deity must become a meer Fiction , and such Religion nothing but an Idol-Contrivance of the crafty , or the foolish : Such Superstition being sacrilegious Invasion of the Divine Majesty , to institute or practise any Rite , Formulary , or Ceremony in Religion not commanded by God , or otherwise than God hath commanded : because God only can be the Law-giver of his own Worship ; for all other Worship falls short of Acceptance with God , consequently cannot make the Worshipper happy , but prepares for an Atheistical Rejection of all Religion . The most refined Human Intelligence could never find out to Perfection the Works of God , which are the Objects of our Sense ; so as fully to discover the Formation , Texture , Consistence and compleat Use and End of created Beings . Who can fully understand the glorious Orbs of Light which dazle the Beholder ? Who knows the Firmament of his Power ? Who knows the Ballancings of the Clouds , the wondrous Works of him which is perfect in Knowledg ? how thy Garments are warm , when he quieteth the Earth by the South Wind ? The very Augmentation of Stones and other Subterranean Materials , the Growth of Vegetables , the Production , Generation , Use and Operation of Animals , even of the most despicable Insects , have escaped , and surpassed the diligent Inquiry of the most sagacious Pretenders : The Certainty of all which having only Substance and Evidence in Faith , by which we understand that the World was made by the Word of God ; so that things which are seen are not made of things which do appear . But who can by searching find out God ? Or , who can find out the Almighty unto Perfection ? It is as high as Heaven , what canst thou do ? deeper than Hell , what canst thou know ? Yet this is Life Eternal , to know the only true God , and Jesus Christ whom he hath sent . The Mysteries of the Divine Trinity , and of the Incarnation of Jesus Christ , God manifested in the Flesh , must necessarily transcend the Comprehension of any finite created Intelligence . But tho the Love of Christ passeth Knowledg , it is impossible for sinful Man to be delivered and saved from Wrath to come , that is , from eternal Death , but by unfeigned Faith in God the Father to be just , and the Justifier of an ungodly Sinner , which believeth in Jesus ; in God the Son , who only is able to save to the utmost , having by himself purged us from our Sins , and satisfied Divine Justice , is only capable to be an everlasting Mediator of Redemption and Intercession : Also in God the Holy Ghost , who only can regenerate and sanctify a Sinner , to be received into Communion of Life with God for ever . Now for a Golden Clasp to the rehearsed Truths , none of them being of private Fancy or Invention , duly consider the two first Articles of Religion , being the Doctrine of the Church of England , published in the beginning of the Reformation , confirmed by Act of Parliament , and continually subscribed by the Clergy . Articles of Religion . I. Of Faith in the Holy Trinity . THere is but one living and true God , everlasting , without Body , Parts , or Passions , of Infinite Power , Wisdom and Goodness , the Maker and Preserver of all things , both visible or invisible . And in Vnity of this Godhead , there be Three Persons of one Substance , Power and Eternity , the Father , Son , and the Holy Ghost . II. Of the Justification of Man. WE are accounted righteous before God , only for the Merit of our Lord and Saviour Jesus Christ , by Faith , and not for our own Works , or Deservings : Wherefore that we are justified by Faith only , is a most wholsom Doctrine , and very full of Comfort , as more largely is expressed in the Homily of Justification . FINIS . Notes, typically marginal, from the original text Notes for div A45586-e190 Prov. 27.19 . 1 Cor. 4.11 , 12. 1 Pet. 2.6 . Zech. 4.7 . Psal . 87.3 . Isa . 62.7 . Psal . 48.2 . Isa . 32.17 . Jam. 3.18 . Rom. 5.1 . 2 Pet. 2.1 . Ephes . 4.17 , 18. Epicire . Grashopper . Eccles . 9.3 . Heb. 9.27 . Notes for div A45586-e700 Rom. 1.20 . Rom. 2.15 Act. 24.25 . Deut. 30.20 . Prov. 16.4 . Eccl. 7.29 . Rom. 2.15 . & 1.12 . 1 Joh. 3.4 . Eph. 4.18 . Rom. 3.23 . Rom. 8.20 . Psal . 90.11 Isa . 40.13 , 14. Rom. 11.33 . Ephes . 1.7 , 8 , 9. Rom. 3.26 . & 4.5 . Gen. 3.15 . Jer. 17.12 . Heb. 5.9 . Heb. 11.4 . Heb , 9.22 . & 10.4 . Heb. 13.20 , 21. Rom. 1.21 , 25. Tim. 3.15 . Col 2.2 . 2 Cor. 5.19 , 21 Heb. 9.22 . Heb. 10.1 . Heb. 9.14 . Heb. 10.14 . Heb. 6.18 . Heb. 10.2 . Isa . 53.6 . 1 Tim 1.15 . Rom. 3.25 , 26 1 Tim. 4.1 , 2. Luke 17.10 . Tit. 2 1● , 12. Cor. 5.17 . James 2.26 . Eph. 2.8 . Isa . 42.3 . Mat. 12.20 Isa . 45.24 . Job . 40.14 . 2 Sam. 23.5 . 2 Tim. 2.19 . Psal . 50.16 . Rom. 8.9 . Ezek. 36.25 . Psal . 51.7 . Heb. 12.24 & 13.20 , 21. & 9.14 . Rom. 8.1 . 2 Tim. 1.10 . Ezek. 36.26 . Tit. 3.3 . Eccl. 9.3 . 1 Cor. 2.14 . Joh. 3.3 . Joh. 6.65 . Joh. 6.56 , 57. Rom. 8.9 . Joh. 15.5 , 16. Ephes . 1.4 . Rom. 5.18 . Joh. 15.6 . Eph. 2.10 . Heb. 8.10 , 11. Hos . 2 . 2● 1 Cor. 1.29 , 30 , 31. Gen. 8.20 , 21. Zech. 5.8 , 11. Tim. 4.1 . Christanam Religionem absolutam & simplicem anili superstitione confundere . Am. Marcellin . Isa . 2.19 , 20 , 21. Rev. 6.15 , 16. Joh. 16.3 . Rev. 12. Pet. 2.1 . Eph. 1.4 , 9. Rom. 1.23 . 1 Cor. 8.4 . Isa . 41.23 . Psal . 90.1 , 11. Rom. 3. 1 Pet. 3.21 Rom. 3.24 , 25. Mark 10.45 . 1 Tim. 2.5 . Rom. 5.1 , 9 , 10 , 11 , 19. Act. 13.39 . & 10.36 , 43. Rom. 5.1 . Eph. 2.14 . Gen. 3.15 . Jer. 17.9 . Psal . 50. Rom. 3.26 . & 4.5 . Heb. 9.1 . 1 Cor. 10.20 . Heb. 6.1 . Heb. 10.1 , 4 , to 10. Heb. Ephes . 1.4 . 2 Tim. 1. T it 1.2 . Ephes . 1. Gen. 8.20 , 21. Ephes . 5.2 . Gen. 9.9 . Joh. 1.29 . Psal . 106.13 , 21. Deur . 32. Deut. 32.5 , 15 , 16 , 17. Ephes . 1.4 . 2 Tim. 1.9 . Tit. 1.2 . Mat. 27.35 Mark 15.28 . John 19.28 , 36 , 37. 1 Cor. 15.3 , 4. Heb. 9.9 . & 10.1 . & 10.22 . 1 Cor. 15.17 . 1 Pet. 3.21 . Rom. 8. Eph. 3.18 . Rom. 3.5 , 6 Act. 13.34 . 2 Sam. 23. Heb. 6.17 , 18. Heb. 13.8 . Rom. 3. Sacrae Scriptura non movent , non persuadent , sed cogunt , agitant , vim inferunt . Jo. Pic. Mirand . Ep. H●m . Barbir . Prov. 20.27 . Prov. 6.23 . Heb. 8.10 1 Cor. Rom. 5.2 . Heb. 13.10 , 15. Psal . 43.4 . 2 Cor. 12.4 . Psal . 31.19 . Isa . 64.4 . 1 Cor. 2.9 . Joh. 1.1 , 3. 1 Tim. 3.10 . Rom. 9.5 . Col. 1.14 , 15 , 16 , 17 , 18 , 19 , 20. Heb. 1.1 , 2 , 3 , 8. Act. 17.31 . Luke 16.17 . Mat. 25.3 , 12. Luke 14.18 . Mat. 25.41 Ver. 34. Luke . Rev. 6.16 , 17. Psal . 14.1 . Jer. 17.9 . Psal . 36.1 , 2. Psal . 130.4 , 7. Rom. 6.1 , 2 Rom. 2.4 , 5 Mat. 11.27 . 1. Cor. 12.3 . Psal . 104.2 . 1 cor . 13.12 . 2 Cor. 12.4 . Exod. 33.19 , 20. Rom. 1.23 . Psal . 50.21 Isa . 45.9 . Acts. 2.23 . Matth. 10.29 , 30. Act. 13.48 . Isa . 33.22 . Psal . 150.1 . Job 37.16 , 17. Heb. 11.1 , 3 Job 11.7 , 8. Joh. 17.3 . Rom. 3.26 . & 4.5 . 
A47599	----	The marrow of true justification, or, Justification without works containing the substance of two sermons lately preached on Rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound Protestants, and the present prevailing errors against the said doctrine detected / by Benjamin Keach ... Keach, Benjamin, 1640-1704. 1692 Approx. 140 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47599 Wing K76 ESTC R18579 12349971 ocm 12349971 59952 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE MARROW OF TRUE JUSTIFICATION OR , JUSTIFICATION without WORKS . Containing the Substance of Two Sermons lately preached on Rom. 4. 5. And by the Importunity of some gracious Christians , now published with some Additions . WHEREIN The Nature of Justification , is opened , as it hath been formerly asserted by all sound Protestants ; and the present prevailing Errors against the said Doctrine , detected . By BENJAMIN KEACH , Pastor of a Church of Christ , Meeting at Horsly-Down , Southwark . I will raise unto David a righteous Branch : and this is the Name whereby he shall be called , Jehovah , our Righteousness , Jer. 23. 5 , 6. Justificatio est Doctrina stantis & cadentis Ecclesiae , saith Luther . LONDON , Printed for Dorman Newman , at the King's Arms in the Poultrey , 1692. THE EPISTLE DEDICATORY . To all who desire to be found in the Righteousness of Christ , and count their own but as Dung in comparison thereof ; particularly to the Congregation , Meeting at Horsly-Down , the Hearers of these Sermons , Grace , Mercy , and Peace be multiplied . Brethren , AS I was put upon preaching on this great Subject ; so I am satisfied it was at a very seasonable Hour , this Doctrine being greatly struck at by too many Persons , though of different Sentiments in many Points of Religion . And as it was well accepted by you , who heard these Sermons ( and the others that followed ) when preach'd ; and having been prevail'd with to publish these to the World , so I hope some may receive Advantage hereby : Though for the meanness of the Author , and weakness of the Work , they may not meet with that Entertainment from some as the Subject deserves ; yet for your sakes whose Souls are committed to my Charge , and for whom I must give Account to the great Shepherd of the Sheep at the last Day , I readily consented to this Publication ; as also that all may see that we are in this , and in all other great Fundamentals of Religion , established in the same Faith with our Brethren , and all Sound aud Orthodox Christians in the World : And cannot but look upon our selves greatly concerned , to see how Men by Craft and Subtilty endeavour , through Satan's Temptations ( though I hope some do it not wittingly ) strive to subvert the Gospel of Christ , and corrupt the Minds of weak Christians . An Error in a Fundamental Point , is dangerous and destructive ; but should we mistake some Men we have to do with , we should be glad : The Lord help you to stand fast in the Truth , as it is in Jesus ( in which through Grace you are well established : ) Our Days are perillous ; Satan seems to be let loose upon us , and is in great Rage , his Time being but short . Brethren , 't is a hard Case that any of those who maintain the Old Doctrine of Justification , should be branded with the black Name of Antinomians . As for my part , if Dr. Crisp be not mis-represented by his Opposers , I am not of his Opinion in several respects ; but I had rather erre on their side , who strive to exalt wholly the Free Grace of God , than on theirs , who seek to darken it and magnifie the Power of the Creature , though we fear the Design is to wound the Truth and us , through that good Man's sides , who , I doubt not is gone to Heaven : O when shall we see that Truth , Peace , and Vnion longed for ! My Brethren , the Doctrine we preach does not open a Door to the least Licentiousness ( as ' iis unjustly said to do by some , who are either wilfully or ignorantly blind . ) No , God forbid . Nothing can promote Holiness , and Gospel-Sanctification like unto it , only it teaches us to act from high , sublime , and right Evangelical Principles : It shews the only way to attain to Gospel-Purity , flows from our Vnion with Christ ; and that no Man can arrive to any degree of true Holiness , or expect to meet with any Success therein , without a Principle of Spiritual Life , or saving Faith in our Lord Jesus Christ . The Nature of Men must first be changed , and that Enmity that is in their Hearts against God , be removed , before they can be holy : The Tree must first be made good , or the Fruits will be evil . The Image of God must be formed in our Souls , which puts the Creature into an actual bent and propensity of his Heart to the Practice of Holiness . If a Man hates not Sin , be not out of Love with Sin , How should he be in love with God and Holiness ? Now because we say Sanctification is not necessary , as antecedent to Justification , but is the Fruit or Product of Vnion with Christ ; though we deny not but the Habits of Holiness are infused at that same Instant that Faith is wrought in the Soul , Must we be look'd upon as Promoters of a Licentious Doctrine ? Must we make our own Performances , or Obedience a Condition of Justification , or be laid under Infamy and Reproach ? 'T is by Faith only , that we come to have actual Enjoyment and Possession of Christ himself , and of Remission of Sin ; and not only so , but of eternal Life ; and so of Holiness also , and no other ways . The good Lord help you to a right Vnderstanding of these things , and make you all a holy People , to the Praise of his Glory , and Honour of your Sacred Profession . The Holy Apostle having asserted Justification by the Righteousness of God , which is by Faith in Jesus Christ , desired to know him and the Power of his Resurrection , &c. which he did not to be justified thereby , but as a Fruit flowing therefrom , or as a further Evidence thereof : The first he had attained ; but there was a higher degree of Sanctification in hts Eye , which he pressed after , as then not having attained : Whose Example let us follow . I shall say no more : You own a Rule of Gospel-Holiness ; Let me exhort you to labour after sincere Obedience : And pray forget me not in your Prayers , that God would graciously help me through all my Troubles and Temptations , and preserve me and you to his Heavenly Kingdom ; who am your Servant for Jesus's sake , and so shall abide till Death . Benjamin Keach . THE MARROW OF JUSTIFICATION . OR , The Doctrine of Justification opened , in divers Sermons , at Horsly-down . Rom. IV. 5. But to him that worketh not , but believeth on him that justifieth the Vngodly , his Faith is counted for righteousness . THIS Text is given me ( as I told you the last Lord's Day ) by an unknown Hand , and though it may seem to interfere with my design and intention , in speaking to another Scripture , on a different subject ; yet I readily imbrace this Motion , and Answer the Desire of those Christian Friends , who so earnestly request and intreat me to speak to the Doctrine of Justification , and that for these Reasons following . 1. Because the Doctrine of Justification is one of the greatest and most weighty subjects I can insist upon ; it being by all Christians acknowledged to be a Fundamental of Religion and Salvation . Hence this Article is justly stiled , by worthy Writers , Articulus stantis , vel cadentis Religionis : The very ●illar of the Christian Religion . Other Subjects a Minister may Preach upon , and that unto the Profit and Advantage of the People ; but this he must Preach , this he cannot omit , if he would truly Preach the Gospel of Jesus Christ . 2. Because I fear many Good Christians may not be so clearly and fully instructed into this Doctrine as they ought , or it might be wished they were , though they may be rightly built upon the true Foundation , or upon that precious Corner-stone God hath laid in Sion ; yet are but Babes in Christ , and therefore need farther Instruction , for their establishment in this , and other Essentials of the true Christian Religion . 3. Because the present Times are perillous , and many Grand Errours in and about this great Fundamental Point too much abound and prevail , ( as many have with grief observed of late , ) and that too in and about this City , which caused a worthy Minister lately to say , that it greatly concerned Pastors of the Churches , &c. to strive to establish their People in this Blessed Truth , since there are some who with all their Might endeavour to sow the Seeds of Errour and Heresie almost every where , and many are sadly corrupted thereby already . 4. Because if a Person err herein , or be corrupt and of an unsound Faith , in the case of Justification , he is in a dangerous condition , though he may seem to be otherwise a Good Christian and of a Holy Life ; for 't is evident that there are damnable Principles , as well as damnable Practices , according to that of the Apostle Peter , 2 Pet. 2. 1 , 2. And as our Saviour said to the Jews , Vnless ye believe that I am he , ye shall die in your Sins , Joh. 8. 24. So must I say , Unless ye have a true and right Faith in him , ye must die in your Sins ; for 't is not enough to believe Christ is the true Saviour ; but we must have also a right Faith in that Object ; unbelief and a mis-belief are alike destructive and pernicious : Was it not an Errour about Justification that caused the Jews to miscarry eternally , viz. They being ignorant of God's Righteousness , went about to establish their own Righteousness , &c. Rom. 10. 3. 5. Because this Doctrine tends so much to the Honour of God , and the magnifying of his infinite Wisdom , and his Free Grace , and Mercy in Jesus Christ , and also to the abasement of the Creature : Was it not the Exaltation of the Glory of God in all his Attributes and Blessed Perfections , which was the result of that Glorious Counsel , held above between the Father and the Son , before the World began , in the bringing in and establishment of the Covenant of Grace ? What did God , as I may say , design or aim at therein● more than his own Glory , and to abase sinful Man ? And if so , how doth it behove us to see to our utmost to open the Channel , that this Sovereign Grace may run freely , and not be obstructed by the Mud or cursed Notions and Errors of Men's dark Minds , who seek to Eclipse the Doctrine of God's Free Grace ? 6. Because from this Doctrine doth proceed all the Hope we have of Eternal Life : Destroy this Foundation , and what can the righteous do ? I may say of Justification through the imputation of Christ's righteousness , as David speaks of the Covenant of Grace , This is all our Salvation and our Hope , &c. 2 Sam. 23. 5. If we come not to Heaven this way , I know no other ; for other Foundation can no Man lay , than that is laid , which is Jesus Christ , 1 Cor. 3. 11. 7. Because 't is a Doctrine that affords so much sweet and Divine Comfort to our Souls , when rightly understood and apprehended ; and I am perswaded 't is through the want of Light , and clear knowledge of this Doctrine , so many Doubts and Fears attend many Good Christians : For ( as I have told some of you lately ) divers weak Saints are ready to judge of their Justification according to the degree and measure of their Sanctification ; and can hardly be brought to believe , such vile Creatures as they are , who find such evil and deceitful Hearts , and so many great Evils and Infirmities in their Lives , can be Justified in the fight of God ; ( not that I ever denied that Sanctification and Holiness , is a Mark or Evidence of a Justified Person ; ) though I deny Justification to be a gradual Act , as Sanctification in us is ; or that a Person is not perfectly Justified until he is perfectly Sanctified , or actually delivered in him self from the pollution and defilement of all Sin ; for then it would follow , No Believer is actually Justified in this Life : But that which I intend , and hint at , is this , That if some weak Christians can but arrive to Holy and Spiritual Frames in Duty , and get power over their Corruptions , then they think they have good grounds to believe and hope they may be Justified ; as if it were ●nherent Grace and Holiness that Justifies them in God's sight . So much , briefly , as to the Grounds and Reasons which induced me to Answer the Call I had to insist upon this Text and Subject . Secondly , To proceed the more orderly , I shall give you the scope and coherence of the Text it self , for the better understanding the design and main drift of the Holy Ghost therein . And as to this we need go no further back than to the 9 verse of the 3 Chap. where the Apostle proves , that all Men , both Jews and Gentiles , are under Sin : What then are we better than they ? no , in no wise ; for we have before proved , ●oth Jews and Gentiles , that they are all under Sin , verse 9. This he confirms by the Scriptures of the Old Testament ; particularly , by that of David , There is none righteous no not one , verse 10. All Men , naturally , as considered under the Fall , are ungodly and vile in the sight of God ; and although the Jews thought themselves in a better condition than the Gentiles were , and boasted of their Knowledge and Sanctity ; the Apostle declares , they were notwithstanding abominable Sinners , and in no better State , but deceived themselves ; and that he might make this farther manifest , he proceeds more particularly to discover their wretched Pollution and Filthiness : There is none that understandeth , verse 11. 1. He shews that all the Faculties of the Soul are corrupted , viz. their Minds and Understandings are blind and darkned , being ignorant of God , or without the knowledge of his pure and spotless Nature , Justice , and Holiness : There is none that seeketh after God. 2. By this he shews also the Poyson and Venom that was got into the Will ; for as they have lost God , so they will not seek after him , like that of our Saviour , Ye will not come to me that ye might have Life , Joh. 5. 40. Now till a Man comes to see his own wretched and woful condition , and understands the Nature of God , and the Nature and Tenure of the Holy Law of God , he cannot discern that absolute necessity there is of a perfect and compleat righteousness to Justifie him in God's sight . 3. And that their Will and Affections are also depraved , and in like manner corrupted , he proceeds farther to cite what David in the same Psalm saith , viz. They are all gone out of the way , they are altogether become unprofitable , there i● none that doth good , no not one , verse 12. Now least any one Zealot should fansie himself in a good condition , and excluded from this black Indictment , and so in a Justified State , by his own righteousness , he confirms again his former Universal Charge , All are gone out of the way , they are altogether become unprofitable ; and therefore not one of them can be Justified . And as the Faculties of their Souls are corrupt , so the Apostle proceeds to shew the infection had seized on the Members of their Bodies ; therefore he saith , Their Throat is an open Sepulchre , with their Tongue they have used Deceit the Poyson of Aspes is under their Lips , verse 13. Whose Mouth is full of cursing an● bitterness , verse . 14. Their Feet are swift to shed Blood , verse 15. Both Tongues Lips , Throat , and Feet , are polluted and abominable , being Instruments o● unrighteousness . In verse 19. he seems to Answer , by way of anticipation , an Objection which the Jews might bring against what he had said , as if they should say , What you speak doth not concern us , but the prophane Gentiles ; we have the Law and that relieves us , and thereby we may be Justified ; to which he Reasons thus , to cut off all their Hopes , viz. Now we know that whatsoever the Law saith , it saith unto them that are under the Law , that every Mouth may be stopped , and all the World become guilty before God. By the Law is not only meant the Law as it was given to Israel in the Two Tables of Stone , but as the substance of the same Law was written in the Hearts of all Mankind ; the Apostle means the Law of the First Covenant which was broke by our First Parents , by the breach of which all the World became guilty before God originally ; and also by their actual Breach thereof for that neither Jews nor Gentiles lived without Sin : but contrariwise wer● guilty of the Breach of that Law , under which they lived : But although all the World were under the Law of the First Covenant , and had the same Law as to the substance of it , as a rule of Life ; yet the Jews had the upper hand of the res● of the World , by their having the Oracles of God committed to them , by which means they had greater advantages to come to the knowledge of Sin , and also by means of divers Figures and Prophecies to the knowledge of the Messias . But what of all this ? the Apostle shews them that the Law on which they rested , was so far from relieving them , that it served chiefly to convince them of their horrid guilt , and bound the Sentence upon them , so that they and all the World were subject to the Just Judgment of God , and under his Wrath and Curse . 2. And therefore he infers , that by the Law ( either as it was written in the Two Tables , or in the Heart , which the Gentiles had as well as the Jews ) no Man could be justified so , ver . 20. Therefore by the deeds of the Law shall no flesh be justified in his sight ; for by the Law is the knowledge of Sin. 3. But lest upon this , the lost World should be left under utter Despair , the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God , and according to his unspeakable Grace and Goodness , to deliver us from Sin and Guilt ; and so to justifie us before God ; and therefore he adds , but now the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , v. 21. Even the Righteousness of God , which is by faith of Jesus Christ unto all , and upon all that believe ; for there is no difference , v. 22. For all have sinned , and come short of the glory of God , being justified freely by his Grace , through the Redemption that is in Jesus Christ , v. 23 , 24. No wonder there is no difference , when both Jews and Gentiles lie under the guilt of Adam's Transgression , it being imputed to them , he being the common Head and Representative of the whole race of Mankind , Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature , inherent in them , from whence proceed all those actual Transgressions , by which means it appears that all come short of that glorious Image of God , in which they were at first created ; and also of the eternal Glory above : Yet to the praise of God's Grace , the lost World is not left in a hopeless Condition , God having sent his Son to satisfie the Law and Divine Justice , or to be a propitiation through Faith in his Blood , to declare his Righteousness for the remission of Sins that are past , through the forbearance of God , v. 25. 4. In the 27th Verse , he adds , a God-honouring , and a self-confounding Inference from what he had said ; Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. 5. And hence he draws another conclusion , viz. ver . 28. Therefore we conclude , That a man is justified by faith without the works of the Law ; and in the 4th Chapter he proceeds to prove his main Argument ; i. e. That a Sinner is justified by Faith without Works , by the Example of Abraham ▪ for if Abraham were justified by works , he hath whereof to glory , but not before God , chap. 4. 2. 6. This is the Apostle's Argument : if Abraham was justified by Works , he had somewhat whereby he might boast and glory ; but Abraham had nothing whereof to boast or glory ; and therefore he was not justified by Works . But to put it further out of doubt , he affirms what the Scripture saith ; viz. That Abraham believed God , and it was counted , to him for Righteousness , v. 3. 7. In the next place , he proceeds to prove this blessed Doctrine from the nature of Works and Grace , they being quite opposite , and contrary the one to the other . Now to him that worketh , is the reward not reckoned of grace but of debt , v. 4. If therefore it was granted , a Man could perform the condition of perfect Obedience ; yet he could not he justified . 1. Because all , ( as he had shewed before , ) have sinned . 2. Because there is no Reward as a due debt from God , because we can do no more than our Duty , we being the Lords , and all our Abilities and Services can ne'er make a reparation for the wrong we have done against the Law , and the Holiness , and Justice of God. And thus I come to my Text , ver . 5. But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for Righteousness . To him that worketh not ; That is , worketh not , thinking thereby to be justified and saved . Though he may work ; i. e. lead a holy and righteous Life ; yet he doth it not to merit thereby ; nay , though he be wicked , and an ungodly person , and so worketh not , or hath no Moral Righteousness at all ; yet if he believeth on him that justifieth the ungodly , his faith is counted or imputed for righteousness : Not as a simple Act , or as it is a quality or habit , or in us , as the Papists teach ; ipsa fides , saith Bellarmine , censetur esse Justitia , Faith it self is counted to be a Justice , and it self is imputed unto Righteousness : No , nor in respect of the effects or fruits of it ; for so it is part of our Sanctification . But as it is a hand to take hold of , or receive , or apply Christ and his Righteousness . Manus accipientis , saith Dr. Downham , the hand of the Receiver is the Grace of justifying Faith : 'T is not Faith , but the Object and Righteousness Faith apprehends or takes hold of , that justifies the ungodly . 1. The Apostle doth not intend by these Words , That if a Man hath the Works here meant , he cannot be justified , unless he throws them away , and become openly wicked and prophane ; and so sin that Grace may abound : No , as the Apostle says , God forbid , Rom. 6. 1. But his meaning is , that the absence or want of good Works , or moral Righteousness , cannot hinder a Man's Justification , if he believes in Jesus Christ , though he be never so wicked and ungodly . That justifieth the ungodly . Every Man is ungodly before he is acquitted and justified , having till that very instant a great Mountain of guilt and filth lying upon him . Justifie ; 't is Verbum fore●se , a judicial Word , used in Courts of Judgment , or a Law-Term , which usually is opposed to Condemnation . And it signifies to absolve , to acquit from guilt , and accepting a Man as righteous , or to pronounce him just and righteous , or give sentence for him , Deut. 25. 1. , Prov. 17. 15. not the making a person inherently righteous ; but to count or impute Righteousness to one , that is in himself a Sinner , or as my Text , ungodly . Obj. But may be you will say , what ungodly ones doth God justifie : if it be an impenitent , ungodly one , how can you reconcile this Text with that of Solomon ; He that justifieth the wicked , and he that condemneth the just , even they are both abomination to the Lord ? Prov. 17. 15. 1. Answ . I answer ; 't is not meant of justifying of any ungodly Act of a wicked Person ; for God can as soon cease to be , as so to justifie the ungodly . 2. Nor Secondly , he means not justifying the person in his committing of any sinful deed ; for that is as opposite to God's holy Nature , and all one with the former . 3. Nor in the Negative , are they such ungodly ones that are righteous in their own Eyes , like as many of the Jews and Pharisees were , and Paul also before his Conversion , Phil. 3. 4 , 5 , 6 , 7. when a Persecutor . For although such who are Righteous in their own sight , are the worst of Sinners in the sight of God ; yet they are such whom God , while they retain that conceit of themselves , will never justifie : Christ did not come to call the righteous , but sinners to Repentance . There is , saith Solomon , a Generation pure in their own eyes ; yet are they not cleansed from their filthiness , Prov. 30. 11. Our Saviour compares this sort of Men to painted Sepulchres , who appear beautiful without , but are within full of dead Men's bones , and of all uncleanness , Matth. 23. 27. What pollution is more loathsome than the filth of a rotten and stinking Sepulchre ? The proud Pha●isee crys out , God , I thank thee I am not as other Men are , Extortioners , Vnjust , Adulterers , or even as this Publican : I fast twice 〈◊〉 the week , I give Tithes of all that I possess , Luke 18. 13. These Men boast of ●heir good Works , Prayers , and Alms-deeds ; but never saw their horrid ●ride , hardness of their Hearts , Unbelief , and cursed Hypocrisie : They make ●lean the outside of the cup and platter ; but are abominable inwardly in his eye ●ho beholds their hearts . These Men are wicked and ungodly , notwithstan●ing they look upon themselves to be Righteous ; and yet are not therefore ●he ungodly whom God will justifie . 'T is said , the Publican who cried , Lord ●e merciful to me a Sinner , went away rather justified than the proud Pharisee . 4. And in the fourth place , neither are they such wicked and ungodly ●nes , who though openly prosane and wretched Creatures , such that love , and ●ive in Sin ; yet glory presumptuously of Christ's Death , and say , through ●im they hope to be saved : They believe in Christ ; and therefore do not ●oubt of their Salvation ; Faith is one thing , and Presumption is another . I ●m afraid , Brethren , that this conceit and delusion of the Devil sends daily many thousands to Hell ; because God hath abounded in his Grace , they abound 〈◊〉 Sin and Wickedness , and presumptuously trust to lying Words : These un●odly ones are not the persons which God doth justifie ; but rather positively ●ondemns in his Word , and will condemn for ever , unless they believe , truly ●elieve in Jesus Christ . 5. Therefore in the Fifth place , they are such ungodly ones in the Affirma●●ve , who do see themselves to be ungodly and vile ; they are such , whom God brings to see their Sickness , to feel themselves wounded , who find them●elves lost and undone ; nay , though some of them may like Paul be blameless , 〈◊〉 respect of the outward Acts of Sin ; yet by the coming of the Commandment ●ith powerful Convictions , sin revives and they die , Rom. 7. They see the pol●tion of their Hearts , and the pravity of their Nature , and behold themselves ●e worst of Men. Though some others may be indeed guilty of gross Acts of Sin , or notorious Transgressors , even just until that very instant that they hear the Gospel preached , and have done no Acts of Righteousness ; yet if they believe on Jesus Christ , or throw themselves by an Act of saving Faith on the Blood and Merits of Christ , they are immediately justified ; for let Men have moral Righteousness , or no moral Righteousness , they are all ungodly in God's sight , till they believe ; and at that very instant they do believe , they are accounted righteous through the Imputation of Christ's perfect Righteousness : For as a Man 's own Righteousness cannot further his Justification , or conduce or add thereto ; so his Sin and Ungodliness cannot hinder or obstruct his Justification ▪ if he truly believe on him who justifies the Ungodly . My Brethren , do not mistake ; a Man seeing himself wounded doth not heal him , though it may , and does put him upon seeking out for healing ; so a Man seeing himself a Sinner , doth not render him Righteous . Nothing renders a Man righteous to Justification in God's sight , but the Imputation of the perfect Personal Righteousness of Christ , received only by the Faith of the Operation of God. When I was a Lad , I was greatly taken with a Book , called The flowing of Christ's Blood freely to Sinners , as Sinners . O , my Brethren , that 's the Case , that 's the Doctrine which the Apostle preaches ; you must come to Christ , believe on Christ , as Sinners , as Ungodly ones , and not as Righteous , not as Saints , and Holy persons , The whole need not a Physician , but they that are sick . The Thief on the Cross , as a Sinner , cry'd out , Lord remember me , &c. and the Jaylor as a Sinner , cry'd out , Sirs , what must I do to be saved ? So much , as to the Explanation of the Terms of the Text ; in which you have three parts : 1. A Negative Proposition , But to him that worketh not . 2. An Affirmative Proposition , But believeth on him that justifies the ungodly . 3. The Conclusion from hence , His faith is counted ( or imputed ) for Righteousness . The Observations I shall take notice of from the Words , shall be but two . 1 Doct. That all Works done by the Creature , are quite excluded in point of Justification of a Sinner in the sight of God. 2. Doct. That Justification is wholly of the free Grace of God , through the Imputation of the perfect Righteousness of Jesus Christ by Faith. I purpose to begin with the first of these Points of Doctrine , and then come to speak to the second . 1. But before I proceed , I shall shew you divers false and erroneous Principles ▪ which Men have sucked in , in and about the great Doctrine of Justification . 2. I shall then prove the Point , viz. That all Works done by the Creature are quite excluded in point of Justification of a Sinner in God's sight . 1. I shall begin with the Papists , who hold that Men are Justified by inherent Righteousness , by Good Works , and not by Faith only , affirming Good Works to be meritorious , or that Men thereby deserve Eternal Life ; nay , ●hat a Man may perfectly fulfil the Law of God , though he cannot live without Sin : But to mend the matter , Bellarmine's Argument is , That Venial Sins , of which he denies not , that all are guilty ; yet they do not hinder a Man from ●eeping the Law perfectly : The foolishness of which distinction is easily ●iscerned ; for if they be Sins which he calls Venial , then they are the Transgression of the Law , and he that transgresses the Law doth not keep it perfectly , but contrariwise breaks it , and so is accursed , cast , and condemned by 〈◊〉 : But they affirm , that a Man may not only , by his Good Works , merit for himself ; but also may do more than is commanded , or may do Works of ●upererogation , or do more than his Duty . 2. The second sort I shall mention are the Socinians , who deny the Deity of the Son of God ; and from hence deny also the Satisfaction of Christ , because the latter depends upon the former : It was from the dignity and excellency of Christ's Person , he being God as well as Man , that his Sacrifice ●ad such infinite value and worth in it , that by one single payment ( as I may 〈◊〉 say ) he made such a full compensation to the Law and Justice of God : But ●●ey erring in those two grand Points of Christian Religion , run into the ●hird , and deny the imputation of Christ's Personal righteousness to us in ●ustification . And indeed it seems to me that this sort of Men assert that Justification of the Sinner , is nothing more than God's pardoning him freely by ●is Mercy , and that only as a simple act of his own Mercy and Grace , without ●espect had to the Satisfaction made for our Sins by Jesus Christ , by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner ●ver to punishment is taken off , and so he is acquitted and delivered from Eternal Wrath ; but could this be admitted which they affirm , why should God ●end his beloved Son into the World to be a Sacrifice for Sin ? For could not God , without that Glorious Fruit of his infinite Goodness , have pardoned and acquitted us , and never have suffered his Son to have underwent such pain and ●orrow for us , which indeed he did ? 3. Another sort there be , which are those called Arminians , of which ●here are many of late Times . I find one of them does affirm , That though the Works of the Law are excluded from justifying the Sinner in the sight of God ; yet Gospel Works are not : So that they ●nclude Love to God , Acts of Mercy , and other Gospel Duties , and Obedience in ●oint of Justification , as well as Faith , or joyn Good Works done under the Gospel and Faith together ; and this plainly appears by what Mr. William Allen hath wrote in his Book , called , A Glass of Justification . See p. 18. These are his Words , viz. It is no where , neither in Words nor Sence , said , but he that ●oveth not , but believeth on him that Justifieth 〈◊〉 Vngodly , his Faith , is counted to him for righteousness . Sure this Man forgot that Love to God was one great thing the Law commanded : Were not the Israelites , or the People of the Jews , under the Law , to do all they did in Love to God ? Thou shalt Love the Lord thy God , with all thy Heart , and with all thy Soul , and with all thy strength , &c. He proceeds to blame our Protestant Writers , in asserting Justification by Faith alone , without Works . Brethren , although we do not oppose Faith to Love ; as if Faith , that is of the right Kind , can be without Love to God ; yet we say , 't is Faith and not Works ; not love , nor Deeds of Mercy , nor any other Gospel Duties , or Obedience , that is counted to us for righteousness . And why to Faith only ? Because that Grace only carries us out of our selves to another for righteousness , i. e. to Jesus Christ . 4. The same sort affirm Faith doth Justifie the Sinner ( as far as I can gather ) as it is the act of the Creature , God accepting of that internal act of the Soul , according to his good pleasure , to Justification ; not having respect so to the Object of Faith , as that the matter thereof is Christ , perfect righteousness , and the form or formal Cause of it , the Imputation thereof , to such who believe in Jesus ; but that it hath pleased God to appoint or ordain Faith , in respect of it self , to that end and purpose ; namely , to Justifie the Sinner . Of this sort are the Dutch Arminians , in pursuance of their main Doctrine of Free Will ; they exalt Man's Works , and therefore affirm , that he is Justified , not by Christ's righteousness , but by his own Faith ; God having required of him , instead of full Obedience to the Law of Works , that now he should believe on his Son ; and that for so doing he should be Justified and saved , as he should have been before for perfect Obedience : So that with this sort ( as one observes ) Faith is that righteousness for which we are Justified before God. Moreover , they tell us , that Faith is a belief of the Truth of the Gospel , so as to live according to it ; thus it includeth , and not excludeth Works ; and that Faith and Works , or Obedience to the Gospel , is our righteousness for which we are Justified and saved . At the same time you must remember that they do not own Faith to be the Gift of God , or a Grace of the Holy Spirit ; but that which the Creature has power , when the Gospel is Preached , to act by common assistance , and influences , he hath power to do , and perform , as any other Duties of Religion , as to Pray , hear the Word , &c. And thus they make the whole stress of Man's Salvation ( after all that Christ hath done ) to depend upon the depraved and corrupt Will of the Creature ; and faith ; such a condition of Justification and Eternal Life , as may or may not be performed , which , if true , it might so fall out , that not one Soul might be saved , notwithstanding the precious price , paid by Jesus Christ to redeem them ; for by the same purity of Reason one Man may resist the offers of Grace , and not believe in Christ , or exert that power every Man may as well do 〈◊〉 too . See Mr. Troughton's Luther us Redivivus , p. 2. 5. Some also there be , who affirm , that Justification consisteth in our being perfectly and inherently Holy , by the Spirit , Light , or Christ within ; and that no ●an can be Justified , unless he be in himself perfect without Sin. These Men , for all their late pretences , in talking of Christ's righteousness ; yet 〈◊〉 evident those who assert this Doctrine say , God doth not accept any , where there is any failing , or do not fulfil the Law , and Answer every demand of Justice , Edw. Burroughs Works , 14 Queries , p. 33. And another of their chief Teachers saith ; That Justification by the righteousness of another , or which Christ fulfilled for us , in his own Person , wholly without us ; we boldly affirm ( saith he ) to be a Doctrine of Devils , and an Arm of the Sea of Corruption , which doth now Deluge the World , Pen ' s Apol. p. 148. And again he says , It is a great Abomination to say God should condemn and punish his innocent Son , that he having satisfied for our Sins we may be justified by the imputation of his perfect righteousness , Pen ' s Sandy Foundation , p. 25. And then afterwards speaking of that Text , Rom. 2. 13. Not the Hearers of the Law are Just before God , but the Doers of it shall be Justified . From whence , saith he , how unanswerably may I observe , that unless we become Doers of that Law which Christ came not to destroy , but as our Example to fulfil , we cannot be Justified before God ? Nor let any fansie that Christ hath fulfilled it for them , as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern , Pen ' s Sandy Foundation , p. 26. No marvel they Preach up a sinless Perfection to be attainable in this Life , or that Men may live and not Sin at all , since without an actual Obedience in our own Persons to the Law in every part and branch of it , no Man can be Justified in the sight of God. We say there is no Man can be Justified , but by a compleat and perfect righteousness , either inherent in us , or imputed to us ; but 't is evident , by what I have already shewed , no Man hath such a righteousness in himself ; there being none that doth good , and sinneth not ; if we say we have no Sin , we deceive our selves , and the Truth is not in us , 1 Joh. 1. 8. Paul cryed out , When he would do Good , Sin was present with him , Rom. 7. Besides , if a Man could live and Sin not , yet he could not thereby be Justified , because all have sinned , and broke God's Law , who shall therefore satisfie for , and pay off the old score . 6. Another sort there be , that hold , that some things must be done by the Creature , not only to prepare for , but to procure Justification , not believing they can have this Wine and Milk , without Money and without price , Isa . 55. 1 , 2. or something of their own . They think they must make themselves clean , and then come to Christ to be washed , and Justified . 7. There are others of late , as well as formerly , who by too many are looked upon to be true Preachers of the Gospel , and Orthodox Men , who are strangely tainted with that poysonous Notion , which brings in sincere Ob●dience unto the Gospel , as joyning it with Faith in point of Justification . Thus I find they express themselves , viz. That Faith and Obedience are Conditions of the Gospel , or of the Covenant of Grace , as perfect Obedience was of the Covenant of Works ; and that Christ hath purchased by his Death , that this new Covenant should be made with us , viz. That if we would believe and obey the Gospel , we should be pardoned and saved , &c. Therefore that for which we are Justified and saved , is our Faith and Obedience ; and so far as I can gather , the Faith they speak of doth not respect the taking hold of Christ's Righteousness , &c. but the Belief of the acceptance of our Person 's Holiness , and sincere Obedience to the Gospel , through Christ , to our Justification ; Christ having taken away , by his Death , the rigour of the Law of the First Covenant , which required perfect Righteousness in point of Justification , and hath made the terms of our Justification easier , viz. instead of perfect Obedience , God will now accept of imperfect Obedience , if sincere , and acquit us from Condemnation , and receive us to Eternal Life . Now such , who have always been looked upon as sound in this great Fundamental Point of Justification , believe and teach , Christ came not to destroy the Law , but to fulfil it , and in our Nature , and stead as our Head Representative and Surety , to do and perform the terms thereof ; I mean the Law of Works , which we had broken , and by his Death made a full compensation to the Justice of God for our breach of it , whose Actual and Passive Obedience , or Righteousness , is imputed to all who believe in him . We say Obedience supposeth a Man Justified ; but these Men say , that Obedience concurs with Faith to Justifie , or is part of our Righteousness to Justification : We affirm , as a Worthy Divine Observes , that Faith alone perfectly Justifies , by trusting in the Righteousness of Christ ; so that there is no Condemnation to them who are in Jesus Christ , Rom. 8. 1. or truly believe in him ; but they teach that Faith and Obedience Justifie only , as the Conditions of the Gospel , i. e. as thereby we doing what the Gospel requires of us ; and so we are Justified , or accepted , so far as our Faith and Obedience go , and no farther ; and when they are perfect at Judgment , we shall be perfectly Justified ; so that they render our Justification to be as imperfect as our inherent Personal Holiness or Sanctification is imperfect ; or to give it in the Words of a Learned Writer , they intimate , while we are imperfect our Justification is imperfect also ; and if our Faith and Obedience be interrupted or utterly lost , Justification is interrupted and utterly lost likewise ; nor is it any wonder our Justification should be look'd upon by them to be imperfect , while any Imperfections remain in us , if the perfect Righteousness of Christ , be not the matter of our Justification , or that which does Justifie us in God's sight ; and on the other Hand 't is impossible , if we are Justified and accepted as just Persons , and graciously acquitted by the Righteousness of Christ , there should be the least stain , imperfection , or spot , in our Justification ; but that Christ must needs say of such , in respect of Justification , as he doth of his Spouse , Thou art all fair , my Love , and there is no spot in thee , Cant. 4. 7. And how should it be otherwise , since therewas no spot nor blemish found in him . Mr. Baxter , in his Fourth Proposition , in his Preface to D. Tully , saith , that this Condition ( viz. the Covenant of Grace , by which we have right to the benefits of it ) is our Faith [ mark it ] or Christianity , as it is meant by Christ in the Baptismal Covenant , viz. to give up our selves in Covenant , believing in God the Father , Son , and Holy Ghost , renouncing the contraries ; and that though this consent to the Christian Covenant ( called Faith alone ) be the full Condition of our first Right to the Benefit of that Covenant ( of which Justification is one , ) yet obediential Performances , and Conquest of Temptations , and Perseverance , are secondary parts of the Condition of our Right , as continued and consummated ; he saith for Faith to be imputed to us for righteousness , Rom. 4. 22 , 23 , 24. Is plainly meant , that God , who under the Law of Innocency required perfect Obedience of us to Justification and Glorification , upon the Satisfaction and Merits of Christ , hath freely given a full Pardon and Right to Life to all true Believers ; so that now by the Covenant of Grace , nothing is required of us to our Justification , but Faith , all the rest being done by Christ ; and so Faith in God the Father , Son , and Holy Ghost , is reputed truly to be the condition on our part , on which Christ and Life by that Baptismal Covenant is made ours . Observe , here is not a Word concerning Christ's Righteousness , or Faith in him for Righteousness . And hence worthy Mr. Troughton citing this passage of Mr. Baxter saith , By this Author , 't is not Christ's Righteousness apprehended by Faith , justifieth us ; but Faith it self , as including Obedience , i. e. the belief and practice of the Christian Religion is our Righteousness , by , and for which we are justified and accepted , Luth. Red. p. 8. Moreover , 't is worth noting to observe how Mr. Baxter seems to lay the whole stress of our first Justification to what is promised in our Baptismal Covenant , wherein we profess Faith in God the Father , Son , and Holy Ghost ; sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive , Apostolical Days , were such who before they were admitted thereto , were required to believe : And if true Subjects were all justified before they sign'd that Covenant , the Jailor who cried out , Sirs , what must I do to be saved , was by St. Paul required to believe on the Lord Jesus , with a Promise upon his so doing of being saved : Though I deny not , but that Faith in God the Father , and in the Holy Ghost , is injoined as well as Faith in the Son ; yet 't is Christ who is the immediate Object of our Faith , and that too as he was crucified for us , and bore our Sins , or was made sin for us , that we might be made the righteousness of God in him . And 't is by him that we come to God , and believe in God , and are justified and accepted of God , other foundation ( of these things ) can no man lay . But Mr. Baxter speaks nothing of this , but of a Faith in general in God the Father , Son , and Holy Ghost ; which Faith he says is reputed truly to be the Condition on our part on which Christ and Life by that Baptismal Covenant is made ours , till I met with this passage of Mr. Baxter's . I did not so well understand what Mr. Daniel Williams means by those Assertions of his in his late Book , called The Vanity of Youth , p. 130. 131. who answers these Questions following , viz. What doth the Covenant bind thee to ? ( meaning the Baptismal Covenant ) . Answ . To be the Lords in a sincere Care to know , love , believe , obey , worship , and serve him all my days , and to depend on God through Christ for all Happiness , Ezek. 16. 8. Rom. 12. 1. Rom. 6. 4. Quest . What if a Child through the love of Sin , or vanity of Mind , will not agree to this Covenant when he is capable ? Answ . He then rejecteth Christ our Saviour , and renounceth the Blessings of the Gospel . Quest . Is it a great Sin to refuseth agree to the Covenant to which thy Baptism engaged thee ? Answ . It 's the damning Sin , and the heart of all Sin. I suppose Mr. Williams , and Mr. Baxter were of the same Faith and Judgment . If you will know what the Terms and Condition of the Covenant of Grace are , which must be performed by us that we may be justified , both these Men tell you , ( though the latter more fully ) 't is to make good this Baptismal Covenant , viz. sincerely to love , believe , obey , worship , and serve the Lord ; so that Faith alone as it receives Christ , or helps us to fly to Christ , and relie on Christ , is not the alone way or condition ( if it may be so termed ) on our part in order to actual Interest in Jesus Christ , and Justification ; but also the whole of Gospel-Obedience and Holiness , they make to he as absolute Conditions in order thereunto , as Faith. Sirs , we deny not but that Obedience and Personal Holiness is necessary to Salvation , or in order to a meetness for an actual Possession of Heaven : But we must exclude all inherent Holiness or Works of Obedience done by us , in point of Justification , Pray mind my Text , But to him that worketh not , but believeth . But if it be not as I affirm concerning these Men , how can Mr. Williams call the non-performance of the Baptismal Covenant , the damning Sin , and heart of all Sin. Observe the very same damning Evil , which the Holy Ghost charges on the Sin of Unbelief . In the New Testament , Mark 16. 16. John 3. 36. he charges on the non-performance of his true Condition of Justification , and Eternal Life ; i.e. this Baptismal Covenant : All Sin ( I grant ) is damning in its own Nature , every Sin being a breach of God's Law , exposes to God's Wrath and Curse : But the not agreeing to , or non-performance of this Covenant ( he making this the Condition of the Covenant of Grace ) he calls , by way of Eminency , the damning Sin , and heart of all Sin. If this Man preaches Christ , or the glorious Gospel , I am much mistaken . Besides , our Baptismal Covenant is not a sign of that Faith and Holiness we should afterwards obtain ; but 't is an outward sign of that inward Grace we have ( or ought to have when baptized ) i.e. 't is a sign that we are dead to Sin , to the World , to the Law , and to our own Righteousness : How shall we ( saith the Apostle ) who are dead to Sin , live any longer therein , Rom. 6. 4. Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death , v. 3. Therefore we are buried with him by Baptism into Death ; that like as Christ was raised up from the dead by the glory of the Father , so we should walk in newness of Life . These Persons who were baptized , being true Believers , were in a justified State ; and though 't is true , they by their Baptismal Covenant promised to walk in newness of Life ; yet the neglect of this is no more called the damning Sin ; nor is the performance of it that Righteousness they desire to be found in to Justification . But 't is evident , these Men place Obedience and Personal Holiness in the place of Faith , and the non-performance of that inherent Holiness and Obedience in the room of Unbelief ; though we grant without Holiness no Man shall ever see the Lord ; yet 't is not for that , or thereby we are justified , and shall be saved , but by the Personal Righteousness of Jesus Christ . But to proceed as a further Confirmation , that these Men deny that the Righteousness of Christ , as 't is apprehended or received by Faith , is that alone through which we are justified , I might here cite another Author , Mr. Truman Grand Prop●iation , p. 30. 86. who paraphrasing on those Words , Rom. 3. 26. That he might be just , and the Justifier of him that believeth in Jesus . He saith , That he that is of the Faith of Jesus , or of the Christian Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And concerning the Effects of the Death of Christ , or his Satisfaction , he saith , It was only this , that the Obstacle being removed ( viz. offended Justice ) God might be at liberty to act in the pardon of Sinners , in what way and upon what Terms he pleased . The immediate Effect is , that God might be just , though he should pardon Sinners , that he might pardon Silva Justitia , not , that he must pardon , come what will of it , or be unjust . And further , to exclude Christ's Righteousness from being the Matter of our Justification ; ( saith Mr. Troughton ) he saith , that in our Redemption , we 1. are not properly to be looked upon as Debtors , nor God properly as a Creditor , but as a Governor and Legislator , we as Subjects ; and that Christ acted not the part of a Surety ( though he be once figuratively so called ) but of a Mediator expiating Guilt , and making reparation to Justic● some other way than by the Execution of the Law ; yea , endeavouring that the legal threat might not be executed by making amends , for the non-execution of it . 2. The Sufferings of Christ were not properly an Execution of the Law ( though they may figuratively be so called ) but a Satisfaction to Justice . And further , that it is contrary to Scripture and Reason , to hold that Christ's fulfilling of , and Obedience to the Law is accounted 〈◊〉 , as if Believers had fulfilled and obeyed the Law in his doing it . 1. And thus these Men go about to shake , if they could , nay , overthrow the great Article of our Faith , and glorious Doctrine of Justification , as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered , he did and suffered as a common Person , as a Head , Surety and Representative for all the Elect ; but that he did all meerly as a Mediator , viz. as one endeavouring to compose the difference betwixt God and Sinners . 2. Not that he fulfilled the Law of Works for us in our stead ; but that he fulfilled the peculiar Law of a Mediator . 3. That Christ by undergoing the Curse of the Law delivered Mankind from the Curse ▪ thereof ; and by his active Obedience unto the Precepts of it , purchased Life for them , which the Law promised with other super-abounding additional Blessings ; but rather give Man a new and a milder Law of Grace or Terms of Life , according as the Father and the Son should , or did agree . And only gave to God a valuable Consideration or Recompence , that he might justly wave and not execute the Law of Works ; but give Man a new and milder Law of Grace , or Terms of Life ; which clearly tends in a great measure to destroy , or make void the Law , instead of making it honourable , by Christ's perfect Conformity to it , in our Nature and Stead ; nor can the Righteousness of the Law be said to be fulfilled in us ( if what these Men say be true ) that is in our Nature , or as some read it for us ; and indeed if Christ's Obedience and Suffering in our room and stead , hath not delivered us , who believe from the Curse of the Law. Doubtless , we are all under the said Curse still , and so must remain for ever . Nor can I see why Christ should take our Nature upon him , were he not substituted in our stead , as our Surety to do and suffer . Besides , how can our Sins be said to be laid upon him , or imputed to him , and his Righteousness imputed to us , were he not put in our stead to do and suffer for us . If that Righteousness which satisfied the Law of Works , doth not justifie us , I know not how we can be justified . Nor can I see how the Honour of God in his infinite Justice and Holiness , and the Sanction of the Law , is repaired by this Doctrine . But more of this hereafter . 4. These Men do not say that the Righteousness of Christ , whereby he fulfilled the Law , is imputed to us , who believe , to justifie us in God's sight ; tho' for that Righteousness-sake , God grants us pardon of Sin , and hope of Eternal Life . But rather ( so far as I can gather ) that Christ's Righteousness or Obedience is not imputed to us , for which we should be justified and accepted , as being an Obedience due to the Law of the first Covenant ; but to his own peculiar Law of a Mediator : But yet so , that Christ's Obedience did merit or purchase ; i.e. that God should appoint Men new and easier Terms of Life , instead of perfect Obedience , and Death for the failure of that Obedience . Thus having given you several dangerous , and corrupt Notions of Men about the great Point of Justification , I shall proceed to give you in the last place the true Description , Notion , and Definition of it , according as it hath been , and is asserted generally by all sound Christians and faithful Men. Eighthly , This is that which we say ; i.e. That Justification is an absolute Act of God's most sovereign Grace , whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner , though ungodly in himself , absolving him from all his Sins , and accepting him as righteous in Christ . We affirm that Justification is the Acceptance of a Sinner with God as righteous , through the Righteousness of Jesus Christ imputed to him ; not that Justification is nothing more but the pardon of Sin , or the not , or non-exacting the Punishment of Sin , due for the breach of the Law of Works , and the acceptance of a Man , so far as he performeth the New Condition of sincere Obedience . But we affirm that believing Sinners are made Partakers of Christ's Righteousness , and the benefits of it ; and that by Faith alone , as that by which we wholly fly to him for Righteousness , and trusting in the promise of Life for his Sake and Merits . Not that Faith , as one observes , in the whole Latitude , is believing and obeying the Gospel , by which we are made Partakers of the benefit of Christ in his Obedience to his own Law ; and , in that he having purchased this Grant or Law , i.e. that they which obey him should be justified and saved , and not that Christ's Obedience shall or doth save them . We believe , and teach that by Christ's Righteousness imputed , he that believes is perfectly justified , and is free'd from the Curse of the Law , and accepted , and accounted righteous in the sight of God , and hereby hath a certain Title to Eternal Life . Not that our Justification or Right to Life dependeth wholly upon our Obedience , as the Condition to which it is promised , and we only put into a condition or state of Life imperfect , and subject to change as Obedience it self is : And so that we are not perfectly justified till our Obedience be perfected , which is the Doctrine some Persons of late preach ; for as sure as God justifies us , so sure will he save and glorifie us , Rom. 8. 30. Thus having made our way clear , and removed some Stumbling-blocks , I shall now proceed to shew , that all Works done by the Creature are utterly excluded in point of Justification in the sight of God , which must be my business the next day , the time being gone . I shall therefore conclude with a word or two of Application . 1. The First shall be a use of Caution to both Saints and Sinners , to take heed who you hear ; it greatly concerns you ; for the Times are perilous , the Devil is endeavouring to strike at the Root , even at the Foundation it self , beware lest you are deceived and carried away with those poisonous and abominable Doctrines that are fomented at this present time in and about this City . We ought to keep clean from all Errors ; but especially such as are Capital ones . I am afraid many good Christians are not sensible of the sad danger they are in . I cannot see but that the Doctrine some Men strive to promote , is but little better than Popery in a new Dress . Nay one of the worst branches of it too , shall any who pretend to be true Preachers of the Gospel , go about to mix their own Works or their sincere Obedience with Christ's Righteousness ; nay , to put their Obedience in the room and place of Christ's Obedience , as that in which they trust and desire to be found ? 2. Let me exhort you all to stand fast in that precious Faith you have received ; particularly about this great Doctrine of Justification , give your selves to Prayer , and to the due and careful study of God's Word . And beware lest ye also being led away with the error of the wicked , fall from your own stedfas●ness , 2 Pet. 3. 17 , 18. But grow in Grace , and in the knowledge of our Lord and Saviour Jesus Christ . To him be Glory both now and for evermore . Amen . JUSTIFICATION without WORKS . Rom. IV. 5. But to him that worketh not , &c. I have already opened this Text of Scripture , and gave you an account of the Scope and Coherence thereof at large ; and then observed two Points of Doctrine therefrom . First , That all Works done by the Creature are quite excluded , in Point of Justification of a Sinner in the sight of God. THE last Day , I shewed you divers erroneous Principles held by some Men about the Doctrine of Justification . I shall trouble you with no Repetition of what we have said ; but proceed to what was then propounded to be further done ; which is to give you the Scripture Proofs and Arguments to confirm the Truth of the first Point of Doctrine ; viz. That all Works done by the Creature are quite excluded , &c. 1. My first Argument shall be taken from the very Letter and express Testimony of the Holy Scripture , Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay , but by the Law of Faith. This Text almost in so many Words confirms this Proposition ; if all boasting is excluded , all Works are excluded : But more of this hereafter . See Rom. 4. 2. If Abraham were justified by Works , he had whereof to glory , but not before God. If he had been justified by Works , he had whereof he might glory ; but he had nothing to glory in before God. Therefore he was not justified by Works , v. 6. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works . He brings in David to confirm this great Gospel-Truth Psal . 32. 1. And the David doth not use the very same Words , as here expressed by the Apostle ; yet they are Words of the same Purport , the sence and meaning of David is the same . I wonder at the boldness of some Men , who affirm the Word Imputation of Righteousness is no where to be found in the Scripture . Doth not the Apostle plainly and positively assert that God imputeth Righteousness to● Man , and that too without Works . See Ga● . 2. 16. Knowing a Man is not justified by the Works of the Law , but by the Faith of Christ . Knowing ; That is , being sure and certain of this , this is a Doctrine ( as if he should say ) we are well grounded in , and confident of , That a Man is not justified by the Works of the Law ; Works do not justifie or declare us righteous in the light of God : So Eph. 2. 8 ; 9. By Grace ye are saved through Faith , and that not of your selves ; 't is the gift of God ; not of Works , lest any Man should boast . Here it is again in the Affirmative , it is by Grace ; and also laid down in the Negative , not of Works , and the Reason subjoined . To these Proofs of Holy Scripture , I might mention That in Phil. 3. 8 , 9. Yea doubtness , and I account all things but loss for the Excellency of the knowledge of Jesus Christ my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ , and be found in him , not having my own Righteousness which is of the Law , ●ne that 〈◊〉 is through the Faith of Christ the Righteousness which is of God by Faith. What was it Paul accounted but Dung , and gave up for Loss ? Why , he tells you it was whatsoever he accounted once for gain , or did esteem of , and rested upon ; viz. all his own Righteousness , while he was a Phar●see , and all his other external and legal Privileges , which in times past he gloried in ; but now they were nothing to him : He saw no Worth or Excellency in them ; but wholly threw himself on Christ , and on his Righteousness for Justification . I count now at this very time all the Righteousness I have ( he speaks in the present Tense ) but as dung , that is , in comparison of that Righteousness , which doth and must justifie him in God's sight , in which he would be found now , and at Death and Judgment . Compare this Text with that in Tit. 3. 5. Not by works of righteousness that we have done , but according to his Mercy he saved us . Obj. But perhaps some will object , that the Apostle in all these places only excludes the works of the Law. Answ . 'T is evident he excludes all Works done by the Creature , either before Grace , or after Grace , as well Works of Obedience to the Gospel as to the Law. Pray observe , not by works of righteousness that we have done . We that are Saints , we who profess the Gospel ; nay , such Works , which God hath prepared or ordained that we should walk in them , Eph. 2. 9 , 10. Good Works done by Saints and godly Persons cannot justifie them in God's sight . Were not the Galatians Christians and Professors of the Gospel , who held without Faith in Christ , no doubt , that they could not be justified ? But yet were so far fallen from the true Faith , as to look to be justified also by the Law , or by their Obedience to it ; or by an inherent ▪ Righteousness , which the Apostle 〈◊〉 opposed . Works are indifferently mentioned , as being excluded ? He that is said to be justified by faith , is said not to work ▪ but to have a Righteousness imputed ; therefore all works are excluded in this respect ▪ 2. If all Works were not excluded ; then there would still be the same cause or reason to glory , or to boast ; be they either Legal or Gospel work● : but since all boasting is excluded , all Works are excluded : It signifies nothing what Works they are , if the reason of their Exclusion be but considered ; which is to take away all manner of boasting , and to abase the Creature , and wholly to magnifie God , and exalt Free Grace . 3. Moreover the like Debt would be due to us ; For to him that worketh , is the reward not reckoned of grace but of debt . What though some of my Works doth not make God a Debtor to me ? Yet if any Works in this case are not excluded , God would still become a Debtor to me , which is inconsistent with the Doctrine of Free Grace . 4. If Works going before Justification , are excluded from being any cause thereof ; then much more those Works that follow Justification ; for Causes ( as one well observes ) do not use to follow after , but go before their Effects , at least in order of Nature . 5. If Works justifie , they must of necessity be good Works ; but Works done before Faith , or without Faith , are not good Works ; for whatsoever is not done of Faith is Sin , and are dead Works . Neither can the Fruit be good , as our Saviour saith , while the Tree is bad , Every evil Tree bringeth forth evil fruit ; But every Man before he is justified is like an evil Tree , and therefore can bring forth no good Fruit , no good Works ; wherefore all Works , 't is evident , before Faith and Justification , are utterly excluded . 6. Furthermore , the Apostle speaketh of all Men , whether converted or unconverted , that 't is not of Works , or Works done by them , or either of them , that they are justified , or saved , but by grace ; we are justified by grace , and not by Works ; all Works are opposed ( by the Apostle ) to Grace , therefore all Works are excluded . From hence take this Argument . That Doctrine that gives the Holy Scripture the Lie , is false and to be rejected . But the Doctrine that mixes any Works of Righteousness done by the Creature with Faith or the Free Grace of God , in point of Justification , gives the Scripture the Lie ; therefore that Doctrine is false , and to be rejected . 2 Arg. That all Works done by the Creature , are utterly excluded in point of Justification , appears from the different Nature of Works , and Grace ; 't is positively said , we are justified by Grace . Now Grace and Works ( let Works be of what sort they will ) are directly contrary the one to the other . See Rom. 11. 6. And if it be of Grace , then it is not of Works , otherwise Grace is no more Grace ; but if it be of Works , then it is no more of Grace , otherwise work is no more work . There is no mixing Works and Free Grace together , but one of these doth and will destroy the Nature of the other ; and as it holds true in Election , so in Justification : If Justification was partly of Grace , and partly by Works done by the Creature , or from foreseen Holiness and sincere Obedience done by us ; then Grace is no more Grace , or Works no more Works : For whatsoever proceeds of Grace ( as our Annotators observe ) that cometh freely , and is not of Debt , But whatsoever cometh by Works , that cometh by Debt ; but now Debt and Free Grace , or that which is free and absolutely by Grace , and that which is by Desert , are quite contrary things ; therefore to say Men are called and justified , partly by Grace , and partly by Works done by the Creature , this were to put such things together as cannot agree ; for 't is to make Merit no Merit , Debt no Debt , Work no Work , Grace no Grace ; and so to affirm and deny one and the same thing . From hence take this Argument : That which is of the Free Grace of God , is not by any Works done by the Creature . But Justification is of the Free Grace of God ; therefore not by any Works done by the Creature . That being justified by his Grace we should be made Heirs according to the hope of Eternal Life , Tit. 3. 5. From hence rises all the hopes we have of Salvation ; 't is by , or according to the Free Grace of God , through the Merits of Jesus Christ alone . 3 Arg. My third Argument , to prove all Works done by the Creature are excluded in Justification , is this , viz. Faith is the way prescribed in the Gospel in order to Justification ; not Love , not Charity , not Works of Mercy , but Faith : Now why is Faith rather than any Grace mentioned as the way to be justified ; is it not from the Nature of this Grace ? In respect of the Object it flies unto , or takes hold of , Faith contrary to any other Grace of the Spirit , carries the Soul out of himself to Christ , like as those who were stung with the fiery Serpents in the Wilderness , were healed by looking up to the Brazen Serpent : So by fixing our Eye upon Christ , looking by Faith upon Christ , we come to be healed and justified . Moreover , pray wherein doth the Terms of the Gospel differ from the Terms of the Law , Do this and live ; or , The Man that doth these things shall live in them , Gal. 3. 12. Lev. 18. 5. These are the Terms of the Law. Thus runs the Tenour of the Law. But the Terms of the Gospel are quite different ; Believe on the Lord Jesus , and thou shalt be saved , Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor , which agrees with what the same Apostle says , Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus , and shalt believe in thine heart God hath raised him from the dead , thou shalt be saved . This Confession , and this Faith , has more in it 't is true than some believe ; 't is not a verbal Confession only , or a bare believing Christ was raised from the dead ; 'T is a believing with all the heart , Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God , Col. 2. 12 , 13. in full confidence and assurance that he was raised from the Dead , as our Head , Surety , and Representative , for our Justification , by the Power or Virtue of which Faith , we also rise with him from a Death in Sin to walk in newness of Life . From hence I argue thus : That Doctrine which confoundeth the Terms of the Law and Gospel together in point of Justification , is a false and corrupt Doctrine : But the Doctrine that mixeth sincere Obedience , or Works of any kind done by us , with Faith in point of Justification , confound the Terms of the Law and Gospel together in point of Justification ; therefore that Doctrine is false and a corrupt Doctrine . Obj. May be our Opposers will object , that the Terms of the Law consist in perfect Obedience , and that the Terms of the Gospel consist in Faith and sincere Obedience ; and therefore they do not confound the Law and Gospel together , &c. Answ . 1. The difference betwixt the Law and the Gospel ( as all our true Protestant Divines teach ) doth not at all consist in this ; i. e. that the one requires perfect Obedience , and the other only sincere Obedience ; but in this , that the one requires doing , Do this and live ; but the other , no doing but believing for Life and Salvation : their Terms differ not only in degree , but in their whole Nature . 2. The Apostle , 't is evident , opposeth the believing required in the Gospel to all manner of doing or working for Life , as the Condition proper to the Law , The Law is not of Faith , but the Man that doth them shall live in them . Faith in Jesus Christ the Mediator , is not commanded by the Law by which the Soul shall live , the Law saith nothing of this ; this is not of the Law : And the Gospel speaks nothing of doing or working for Life , neither of perfect●or 〈◊〉 Obedience , but the direct contrary , He that worketh not , but believeth on him that justifieth the Vngodly , his Faith ; not his Obedience to the Gospel , but his Faith is counted for Righteousness . If therefore we seek Justification by any manner of Doing or Works , though upon never so easie and mild a Condition of Obedience , we do thereby bring ourselves under the Terms of the Law ; which is a compleat Declaration of the only . Terms whereby God will judge all , and condemn all who are not brought to see the Insufficiency that is in it , through the Flesh , Rom. 8. 3. no justifie the Soul , and from that sight and sense disown all their Works of Obedience , and accept of Christ his Righteousness and perfect Obedience to the Law , to justifie them in the sight of God ; for let our Obedience be never I so sincere , if it be not perfect , we are still Debtors to the Law , and are a coursed by it , unless we believe in Jesus Christ ; so that all who seek for Justification or Eternal Life knowingly , or ignorantly by any Works done by then●less or more , whether commanded by the Law or Gospel , confound the Terms of the Law and Gospel together . And to this , let me add one thing more , i. e. it cannot be rationally doubted , but that the Jews and Judaizing Christians in the Apostles Days , against whom he contended , did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it ; but no doubt thought if they did sincerely do what they could to love God , and keep his Commandments , they should be accepted and justified in his sight : For the Jewish Religion taught them that professed it ( as one observes ) to acknowledge themselves Sinners , which appears by their Anniversary Humiliation at the day of Atonement , and several other Rites of the Law ; nor have we any reason to conclude but some of them yielded also sincere Obedience ( I speak of Moral Sincerity ) to the Law ; this being so , I see not why their sincere Obedience might not justifie them as far forth , as any sincere Obedience to the Gospel or milder Law can a Christian now . Brethren , this new Doctrine is but a piece of Old Judaism● These Men do but stumble at the Old Stumbling-stone , which was the seeking to be justified by a man 's own Righteousness , in a sincere or upright Obedience to that Law or Rule of Life God gave them ; and so thereby not submitting themselves to the Righteousness of God , which is by Faith in Jesus Christ , without the Law or any Obedience of ours . Moreover , pray consider that Paul who told the Galatians they were fallen from Grace , did not disown Jesus Christ ; they were still Professors of the Gospel , though they thought Obedience to the Law a necessary Condition in order to Justification also . Nor was the Observation of the Moral Law a damning Sin : No , no , the Gospel obliges to it ; but it was their seeking Justification thereby , and not by Faith only , or in that respect mixing Works with Faith. 4. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God , because we are justified by a perfect Righteousness : If no Man is in himself perfectly righteous , then no Man can be justified by any Works done by him . But the Apostle proves , that the Justice of God requires a perfect or sinless Righteousness in point of Justification ; and also proves that all have sinned , nor is there one that doeth good , and sinneth not : No Person has a perfect Righteousness of his own . Alas , Sirs , the Law of God is but as a Transcript or written Impression of that Holiness , and Purity that is in his own Nature , and serveth to shew us what a Righteousness we must be found in , if we are ever justified in his sight . Nor can it be once supposed by any Man , unless blinded , that God will ever loose or relax the Sanction of his Holy Law , or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight , it must be all fulfilled by us in our own Persons , or by our Surety for us , and imputed to us . The Law did not only proceed from God , doubtless , as an Act of his Sovereign Will and Prerogative , but as an Act proceeding from his infinite Justice and Holiness . Can any be so left , as once to conclude God sent his Son to destroy the Law , or to diminish , or take away the least part or tittle of that Obedience he therein injoins , which so well agrees with the Perfections of his own pure Nature ; 't is strange to me any should conceive God should give way to relax or abrogate the Law of perfect Obedience ; nay , send his Son to do it ( and in its room bring in a Law for imperfect Obedience to justifie us ) as if he repented he ever gave it . For by this means , saith a learned Author , God should lose much Honour in making this second Covenant , and granting such easie Terms ; for there is no comparison betwixt perfect Obedience required by the Law , and due to God as our Creator , and that imperfect Obedience , which is accepted by the Gospel , neither in Quantity , Quality nor Duration : Here it is possible a Man may be converted at the last hour and saved , though he have lived in Rebellion against God many years ; What little Honour or Service hath God from such a Man ? yea , from the best Men , who confess their righteousness to be as filthy rags , in comparison of a sinless Nature and perfect Life , in respect of all Duties , Time , and Place , without mixture of any sinful Imperfections , What should be the reason of this alteration ? If there had been a Law given , which could have given Life , verily righteousness should have been by the Law , Gal. 3. 21. Could not Man keep the Law of Works then ? it seems the first Law was too strict . This reflecteth upon the Wisdom and Justice of God : It must be granted that perfect Man could observe a perfect Law , had God pleased to give him Grace and Assistance sufficient to his State and Necessity ; and so there was no need the Law should be altered , and the Obedience , the Condition of it , changed from perfect to imperfect : For if perfect Man could not keep the Law of perfect Obedience , with sufficient Grace . How should sinful Man perform the Law of sincere Obedience , having no more than sufficient Grace to assist him ? Did not God foreknow that Man would break the Law of Works , and so was necessitated to make a New and more easie Law ? Or , did not God both foreknow and permit the Fall of Man ? Or , could he not have hindred it ? Why then should he give way to the abrogating the Command of perfect Obedience , to bring in that of imperfect ? Surely ( as Augustine saith ) God is so Just that he can allow no Evil , and so Good that he can permit no Evil , except it be with design to bring greater Good out of it . If God permitted the First Covenant to be broken , that thereby he might abase Man and magnifie his own Grace , and his Son , in bestowing Heaven freely on him , and in bringing him thither by the continued Power of pardoning and sanctifying Grace ; hereby indeed God doth 〈◊〉 advance his own Glory , by the change of the Covenants . But that the Condition of perfect Obedience , being broke by Man's Sin ; the Law therefore should be dis-annulled , and a new way of treating with Man set up , wherein still Man should be something , and his Works bring about his own Salvation , and God be contented with few and very imperfect Acts of Obedience ; this certainly is a prejudice to his Honour ; nor doth this make it up , i.e. That our Obedience is accepted for Christ's sake ; for Christ only made way for removing the Old Covenant , ( say you ) and the granting a New ; but he did not obey in our stead ; nor doth add any Worth to our Obedience ; unless you will say that we are Justified by our own sincere Obedience , the righteousness of Christ making up the defects of it ; and so our own righteousness will be a co-ordinate cause of our Justification with the righteousness of Christ ; we say . When the Apostle saith , By the Works of the Law no Flesh shall be Justified , he doth not mean only the Law , as in the Hands of Moses ; but also as it is a-new given forth by Jesus Christ ; for we are still under Obedience to the Moral Law , the substance of which is to Love God and our Neighbour as our selves : By the Law is meant that Rule of Life God hath given , whether as written in the Heart , or given by Moses , or as given a-new by Christ as Rule of Life to us ; Lusts is a breach of Christ's Law , or as the Law given by Christ , as well as it was given by Moses , no Man , because a Sinner , can be Justified by his own Works , Righteousness , or Obedience ; but all Men are Sinners , whether Professors or Prophane , Rom. 3. 23. ( As I said before ) he that is justified , must be just or without Sin , or have such a Righteousness imputed to him , God will in no wise clear the guilty , Exod. 34. 7. God is just as well as gracious , Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law. Consider the Purity of his Nature and Rectitude of his Will : His Justice must be satisfied , his Law fulfilled by us , or by our Surety for us , and will not abate a tittle of that Righteousness it doth require ; yet such is also his Goodness , that what we could not do in keeping perfectly the Law , he sent his Son in our Nature , as our Surety and Representative , to do it for us , Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us , that is in our Head , who by Faith is ours ; and thus by Faith we do not make void the Law , but establish it . Is the Law rendred useless , or of none effect by Faith ? Are we justified without regard had to the just Commands thereby required , or without a Compensation made for the breach thereof ? Is it made void ? No , God forbid , ( saith the Apostle ) we establish the Law , in as much as by Faith we get or attain to a perfect Righteousness ; even such a Righteousness as the Law requires , by being Interested in the compleat and perfect Righteousness , and Obedience of Christ to the Moral Law , in whom every Type and Shadow of the Ceremonial Law , and in whom each Promise , and Prophecy is fulfilled also : To close this , take this Argument , If we are justified by a compleat and perfect Righteousness ; then an imperfect though a sincere Righteousness , doth not justifie us , but we are justified by a compleat and perfect Righteousness . Ergo , Remember , Sinners , you are guilty , and must be justified in a way of Righteousness , as well as pardoned in a way of Sovereign Mercy , that God might be just , and the Justifier of them that believe in Jesus , Rom. 3. 26. We can only be justified , saith learned Leigh , by that Righteousness which is universal and compleat . Leigh's Body of Divinity , p. 529. Our Obedience , though sincere , is not universal nor compleat ; therefore our sincere Obedience or Righteousness justifies us not in God's sight . 5. All Works done by the Creature are excluded in point of Justification of the Sinner before God , appears , because Gospel-Justification is a great Mystery , and the preaching of it counted Foolishness to the wise Men of this World : to preach Christ and his Righteousness , as that which justifies us they cannot understand ; Natural Light and Reason comprehends it not . What , must we be justified by the Obedience and Righteousness of another ? This to the learned Greeks was a strange Doctrine . But to say a Man is justified by sincere Obedience , i. e. by believing the Truth of God's Word , and living a godly Life , suits well with Man's natural Wisdom and Reason : But the Doctrine of Faith , though it be not against humane Reason ; yet it is above it , and wholly depends upon divine or supernatural Revelation , through this Man is preached unto you remission of Sins , and by him all that believe are justified from all things , by which they could not be justified by the Law of Moses , Acts 13. 38 , 39. For as by one Man's Disobedience many were made Sinners ; so by the Obedience of one shall many be made righteous , Rom ▪ 5. 19. How dare any say our Works or sincere Obedience is our Righteousness , sith the Apostle positively asserts , We are made righteous by the Obedience of Jesus Christ ? If it be by his Obedience , 't is not by our own : For as Adam's Sin was imputed to his Seed to Condemnation ; so is the Obedience or Righteousness of Christ imputed to all those who believe in him to Justification . Now the worst of Men that have any sense of Religion , are prone to conclude the only way to obtain God's Favour , and to be justified in his sight , is to make the practice of Holiness and upright Walking a Condition ; nay , the only way thereunto , and that Happiness is to be by that means obtained . Hence 't is , when they meet with any awakening Convictions or Terror of Conscience , they presently begin to think they must amend their Lives , and perform Religious Duties : Nay , this way the Heathens were brought to their best Devotion ( as a learned Writer observes ) Mankind being made and born under a Covenant of Works , are naturally led to work for Life , or to do something to procure God's Acceptance , and escape his Displeasure . The very Light of natural Reason informs us , that it is just with God to require us to perform Duties of sincere Obedience , or Duties of natural or instituted Religion ; and if we fall in doing what our Consciences tells us we ought to do , we presently through self-love and blind hope , persuade our selves God being gracious will pardon us wherein we come short , through Christ , who died for Sinners . And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere Obedience , hath its Original from our corrupt , natural Reason , and is part of the Wisdom of the World ; but it is none of the Wisdom of God in a Mystery , yea that hidden Wisdom God hath ordained before the World began to our Glory : It is not of the things of the Spirit of God , nor of the Mystery of Faith , which the natural Man cannot receive , but are Foolishness unto him : This is not the foolishness of preaching whereby God is pleased to save them that believe , 1 Cor. 2. 6 , 7 , 9 , 14. Certainly the Justification of a Sinner in the sight of God by Faith only , or to believe on him that justifies the Ungodly , is one of the chief Mysteries of the Gospel ; but if our Justification was by our own Obedience , or by conforming our Lives to the Rules of the Gospel , Justification and Salvation would cease from being any more a Mystery : But to be justified by the Righteousness of another , though Sinners in our selves , and have done nothing to procure such Favour and Acceptance at God's hand , can't enter into the heart of natural and self-deceived Mortals . Sirs , our Justification is a great Mystery , as 't is an Act of God's Sovereign Grace and Wisdom : Herein his Justice and Mercy equally shine forth , and the one doth not eclipse the Glory of the other ; Sin is punished , and the Sinner acquitted . 6 Arg. If when we have done all we can do , we are unprofitable Servants ; then by our best Works of Obedience and Services under the Gospel , we cannot be justified : But contrariwise all Works in that respect , as done by us , are excluded , Luke ▪ 17. 10. He is no unprofitable Servant , whose Works or sincere Obedience commends him to God in point of Justification : no Man is able to come up fully to discharge his Duty ; If therefore sincere Obedience ●nstead of perfect , God now requires of us in the case of Justification , and we are able fully to discharge the Law of sincere Obedience , which our new Doctors must say , or they say nothing ; then it follows that all such Persons are not unprofitable Servants ; for they have done all that God requires of them : Nor indeed can I see ( as a Divine observes ) if sincere Obedience be the Condition of Justification and Life , how the Imperfections of the Godly should be any Sins against the Gospel , Where there is no Law , there is no Transgression ; For this New Law , i. e. the Gospel , requires no more than sincere and upright Obedience , ( say they ) though the Law did ; and the Gospel also promises Life in like manner to sincere Obedience , as the Law did to perfect and compleat Obedience ; they may be Imperfections ( saith he ) in Nature , but not proper Sins . Praeter , non contra Legem , as the Papists say . If they say , that more than sincere Obedience is required of us , but not as a Condition of Life , I ask by what Law ? The Covenant of Works required nothing but as the Condition of Life , no more doth the Gospel , if it be a Law of Life ▪ ( After such a manner ) our Saviour , doubtless by his Expressions shews us , that all we do avails us nothing in point of Desert , though never so sincerely performed ; and therefore far from justifying us in God's sight , but that all we have is of God's Free Grace . 7 Arg. Because we are said to be justified by the Righteousness of God : Hence it follows that all our own Works of Obedience are excluded , Rom. 3. 21 , 22. 'T is called the Righteousness of God in opposition to the Righteousness of the Creature ; not the Essential Righteousness of God , but the Righteousness of Christ the Mediator , who is God as well as Man ; and that Righteousness God in his infinite Wisdom hath found out to discharge us guilty and condemn'd Sinners , and to justifie us in his sight . Hence St. Paul renounced all his own Righteousness , that he might be found in the Righteousness of God which is by Faith in Jesus Christ , Phil. 3. 8 , 9 , 10. Obj. But say some Paul speaks only of that Righteousness which he had whilst a Pharisee , or of the Righteousness of the Law. He intends not ( saith Mr. Williams , p. 204 , 205. ) Gospel-sincerity , but those Jewish thing , or what they boasted of ▪ And again he saith , It was not Gospel-holiness which he counted dung or loss . Answ . 'T is strange this Man should adventure to give such a sence of this Text , when at the same time he would ●ain have his Reader believe he owns the imputed Righteousness of Christ for our Justification , p. 202. 'T is evident he does deny that the Righteousness of Christ alone is imputed to us for Justification , as being the only Matter that justifies us from all things , and that without any Works done by us , either in respect of answering the Rules of Law or Gospel , though never so sincerely performed . All indeed that I can find he means , is this , i. e. That Christ's Merits are the Cause of the Gospel Rule and Promise , and his Righteousness imputed is the Cause for which we are justified and saved , when we have got new Hearts , and answer the Rule of the Gospel in Holiness and sincere Obedience . And thus though imperfect Obedience to the Law was Dogs meat ; yet imperfect Obedience to the Rule of the Gospel or Promise thereof , if sincere , is the Children's Bread ; nay , that which they ought to seek Justification by , and to desire to be found in . ( If this Man's Doctrine may be received , ) it should appear by him that Christ's Righteousness imputed , and our Gospel-obedience mixt together , justifies us : But the chief part is our Conformity to the Rule of sincere Obedience , and Christ's Righteousness , cannot do by Faith alone without this of ours . 2. But Soul know , and be not deceived , this Text hath always been urged by sound Protestant Writers , as one of the Pillars of the Doctrine of Justification by the Righteousness of Christ applied by Faith alone . St. Paul doth not only disclaim his Righteousness he had before Conversion , or his Obedience to the Law in point of Justification ; but he speaks in the present Tense , What things were gain to me , those have I counted loss for Christ : But that which he adds , is more , I do count all things loss . He speaks , as our Divines note , of all , both past , long since , and also now present , whether Righteousness of his own , in Obedience to the Law , or Works done by him under the Gospel , all he counted as dung in comparison of the Knowledge of Christ and his Righteousness , or the Righteousness of God which is by Faith. 3. 'T is to be noted how Mr. Williams and Bellarmine do jump together , and agree in their Exposition of this Text : The latter saith , That by Righteousness which is of the Law , are meant Works of Obedience done through the Knowledge of the Law by the only strength of natural Abilities before his Conversion . To which Chemnitius and other Protestant Writers answer , That Paul rejected not only his Works before his Conversion , which he signifieth , speaking of the time past , v. 7. but also the Works of his present Condition ; yea , doubtless , and I do count all things but loss . Mr. Williams saith , They were the Jewish Privileges , and that conceited Christless Righteousness which he once valued : But saith he , a Gospel-holiness is not here intended ; and that still by speaking in the present Tense , Paul means what was past , saith he . Pray observe they both exclude the Righteousness of the Law , done by natural or legal Abilities ; and they both agree to include an inherent Righteousness , performed by gracious Assistance under the Gospel . This Man is I hope no Papist , though he strives , 't is plain , to maintain one of the grossest parts of Popery , and that part God raised up holy Luther principally to detect . Christians look about you , for you are greatly concerned . 4. Consider that the Apostle positively disclaims all Righteousness of Obedience done by the Creature in Justification before God , and did relie on the Righteousness of God : For if he sets our Righteousness , or the Righteousness of the Creature in direct opposition to the Righteousness of God , which is by Faith ; then that which is the Righteousness of God applied by Faith , is not the Righteousness of the Creature , though never so sincerely performed , but the former is true : Ergo , 5. 'T is such a Righteousness Paul here intended , that he desired to be found in both at Death and Judgment ; but durst he , think you , desire to be found in any Righteousness of his own at that Hour , or in that great and dreadful Day ? As to this , take what Reverend Downham , and others say , When a Man shall be summoned to appear before the Judgment-seat of God , shall seriously consider with himself what he shall oppose to the Accusations of Satan , to the Convictions of the Law , to the Testimony of his own Conscience , confessing himself to be a most wretched Sinner , to the Judgment of God , and most righteous Judge , if he look back on his own Conversation , as having nothing to trust to but his own Righteousness , he shall find sufficient Master of Despair . He may say with Anselm , Terret me vita mea , &c. My Life doth terrifie me . Alas ! what Man is fully able to say he is perfect , or that he sincerely has done all his Duty , in respect of that milder Law of Obedience which they talk of ? Sirs , there is no way in order to Peace of Conscience for us , but to do as Paul did , i. e. renounce all our own inherent Righteousness and Obedience , and fly to the Doctrine of Justification by the Grace of God , through the compleat Righteousness of Jesus Christ received by Faith only . For while a Man ( saith he ) retains this Opinion , that he can be justified by his own Works , or inherent Righteousness , he can never be soundly persuaded that his Righteousness is sufficient for that purpose ; but hath just Cause not only to doubt , but also to despair : And this is the Cause of that Popish Opinion , That no Man without special Revelation can be assured of the Remission of his Sins in this Life , Downham●o● Just , p. 202. Brethren , some of the Papists themselves have on a Death-bed been forc'd to seek relief , by renouncing all their own Works and Obedience under distress of Conscience , and to fly to the Righteousness of Christ , only they kept it close to themselves , lest that gap being opened , their Trade should fall to the ground , as appears by the Answer of Stephen Gardyner to the Bishop of Chichester , Foxe's Acts and Mon. Vol. 2. p. 46. Take two or three Arguments further here , viz. 1. If that Righteousness which is the Righteousness of God , which is by Faith , in opposition to the Righteousness of the Creature doth justifie us ; then all Works done by the Creature are excluded in point of Justification in God's sight : But the former is true ; Ergo , all VVorks done by the Creature are excluded , &c. 2. If Paul , nor no other Child of God durst , or dare to be found in any Righteousness of their own at Death or Judgment ; then Works done by us , or sincere Obedience justifie us not ; but the former is true ; therefore no Works of ours , nor sincere Obedience doth justifie us in God's sight . 3 Arg. That Doctrine that holds a Christian down under slavish Fear , by grounding his Justification on his own Works of Holiness and sincere Obedience , is not of God ; but the Doctrine of Justification by our own Work of Holiness or sincere Obedience , holds a Christian down under slavish Fear , by grounding his Justification on his Works of Holiness and sincere Obedience ; therefore that Doctrine is not of God. Christians take heed what Books you read , if you would have a sound and stedfast ground of Hope , Peace and Comfort ; nay , not only have the Joy of God's Salvation , but Salvation it self ; For if you build on your own Righteousness or Obedience , and not on the Righteousness of God , which is received by Faith only , you will fall into Hell , by stumbling at the same stumbling-stone the Jews did , Rom. 9. 32. Chap. 10. 2. 8 Arg. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God , because we are justified by that Righteousness by which the Justice of God is satisfied , and his Wrath appeased . That Righteousness that delivers us alone from Condemnation , and the Curse of the Law , doth justifie us and none else ; and is not that the Righteousness of Christ ? Is not he that is acquitted from Condemnation and Death , put into a state of Justification and Life ? What is it that these new Doctors talk of ? How is Christ's Righteousness made our legal Righteousness , and yet not our Evangelical Righteousness ? If the Righteousness of Christ be imputed to us , as that which when apply'd by Faith , delivers us from Condemnation , Wrath and Death , certainly we need no other Righteousness to justifie us in God's sight unto eternal Life . Obj. But Vnbelief is against the Gospel , what Defence against this ? Answ . The Person that we speak of , hath Faith , he believes in Christ , therefore the Gospel charges him not , and the Law cannot : Here is a Pardon , if you receive it , you are acquitted : Here is a Plaster , if you apply it , you are healed . The Man receives the Pardon , applies the Plaster ; he is by the Grace of God helpt to believe , he is therefore delivered from Death , and put into a State of Justification , and shall not come into Condemnation , Rom. 8 ▪ 1. 2. No Man is acquitted from the Charge of any Sin , either against the Law or Gospel , till he believes ; but when he believes , when he applies the Merits and Righteousness of Christ , he is justified from all Things , from all Sins of what Nature soever they are . Must we by our sincere Obedience make God a Compensation for the Sins we have committed against the Gospel , and free Tenders of his Grace , or for slighting the Word of Reconciliation ? &c. Hath not Christ satisfied God's Justice for all our Sins ; and when we believe , are we not thereby justified from all Sins committed against the Gospel , as well as against the Law ? Have we any Plea at God's Bar , but that of the Merits of Christ , and his Righteousness only , let our Sin or Guilt be what it will ? Quest . But how doth it appear a Man doth believe in Christ indeed . Answ . Why his Faith , if true , will make him a new Creature , 't will purifie his Heart , it will lead him into sincere and universal Obedience ; but 't is Christ's Righteousness still nevertheless that justifies him in God's sight , though his Obedience and inherent Righteousness may justifie his Faith , or evidence the Truth of Grace to his own Conscience and to Men also . But , Obj. God doth require an Evangelical Righteousness in all that do believe this Righteousness Christ is not , nor is it the Righteousness of Christ ; he may be said to be our legal Righteousness , but our Evangelical Righteousness he is not . And so far as we are righteous with any Righteousness , so far we are justified by it ; for according unto this Evangelical Righteousness we must be tried , if we have it we shall be acquitted , and if we have it not we shall be condemned ; there is therefore a Justification according to it . To this , take reverend Dr. Owen's Answer , According to some Authors , or Maintainers of this Opinion , I see not , saith he , but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal : for our Legal Righteousness , he is not in their Judgment by a proper Imputation of his Righteousness unto us , but by the Communication of the Fruits of what he did and suffered for us : And so he is our Evangelical Righteousness also ; for our Sanctification is an Effect or Fruit of what he did and suffered for us , Eph. 5. 25 , 26. Tit. 2. 10. 2. None have this Evangelical Righteousness , but those who are in order of Nature at least justified before they actually have it ; for it is that which is required of all that do believe , and are justified ; and we need not much enquire how a Man is justified after he is justified . 3. God hath not appointed this Personal Righteousness , in order to our Justification before him in this Life , though he have appointed it to evidence our Justification before others , &c. 4. If we are in any sence justified hereby in the sight of God , we have whereof to boast before him : Though we may not absolutely in respect of Merit ; yet we may so comparatively , and in respect of others , who cannot make the same Plea for their Justification : but all boasting is excluded : And it will not relieve , to say , that this Personal Righteousness is of the Free Grace and Gift of God unto some , and not unto others ; for we must plead it as our Duty , and not as God's Grace . See his further Answer , Dr. Owen of Just . p. 221 , 222. To close this , take this Argument : If by that Righteousness of Christ which is out of us , though imputed to us , the Justice of God is fully satisfied , we are justified ; then all Works done by us , or inherent in us , are excluded in our Justification before God : But by that Righteousness of Christ which is out of us , though imputed to us , the Justice of God is satisfied ; therefore all Works done by us , or inherent in us , are excluded in our Justification before God. Finally , saith Bellarmine , Nothing more frequently doth the Scripture testifie than that the Passion and Death of Christ was a full and perfect Satisfaction for Sins . Further he saith , God doth indeed not accept , as a true Satisfaction for Sin , any Justice but that which is infinite , because Sin is an infinite Offence , &c. De Just . l. 2. Now the Sufferings of Christ and his Righteousness only , is of an infinite Value , ours is not ; therefore Christ's Righteousness only , and not ours , is a true Satisfaction for Sin. Our Adversaries sometimes are forc'd to speak the Truth . 〈◊〉 Arg. All Works done by the Creature , are excluded , &c. Because 't is by the Obedience of one Man that many are made righteous , that is Jesus Christ , he is made of God unto us Righteousness , &c. Rom. 5. 18 , 19. 1 Cor. 1. 30. But our inherent Righteousness is of many ; i. e. every Man 's own sincere Obedience that obtains it . 10 Arg. All Works done by the Creature , are excluded in point of Justification ▪ I prove thus ; If any one Man was justified without Works or sincere Obedience , or through Faith only ; then all Works of Obedience , &c. are excluded : But the Thief on the C●oss was justified without Works of Obedience ; and so are all Infants that die in Infancy that are saved ; the Matter of Justification is one and the same ; the Balsam that cures our Malady is all one in Infants and in Adult Persons ; 't is Christ's Death , Christ's Blood , the Merits of Jesus Christ ; or 't is his active and passive Obedience , which is our only Righteousness to discharge us from Sin and Condemnation : Though the Mode or Manner of the Application thereof may be different to the Adult , 't is by Faith only ; to Infants in a more secret and hidden Manner , not known to us . Nay , Abraham , David and Paul , were not justified by inherent Righteousness , but by Faith without Works of Obedience ; and as Abraham was justified , so are all his spiritual and true Seed ; to them , and every one of them , is Faith imputed to Justification or Righteousness , even by Faith alone without Works as Paul proveth , Rom. 4. 3 , 4 , 5. 11 Arg. Is , Because Christ is tendered or offered to Sinners as Sinners ; not as righteous Persons , but as ungodly ones , without any previous Qualifications required of them to fit themselves to receive Christ ; they are all as poor , lost , undone , weary , and heavy laden Sinners required to believe in Christ , or venture their Souls upon him , though they have no Money , no Righteousness ; if they have , they must cast it away , in point of Dependance , Trust , or Justification : These are they , Christ came to call ; these are they he invites to come to him ; these are they he came to seek and to save , who see nothing of Good in themselves ; but contrariwise , are sensible of their filthy Hearts and abominable Lives : And yet though it be thus , if they come to Christ , believe truly in Christ , they shall at that very Instant be justified , which Faith or Divine Grace will soon make them holy and sanctifie them ; for holy Habits are at that very instant infused into them , though Sanctification is a gradual Work : This being so , it follows all Works done by the Creature are excluded , in point of Justification of a Sinner before God. What said Paul to the ungodly Jailor , when he cry'd out , Sirs , what must I do to be saved ? Believe on the Lord Jesus , and thou shalt be saved and thy house , Act. 16. 31. The Apostle did not put him upon doing to be saved , but upon believing . But O how contrary is this to the Doctrine some Men preach now a-days ; they tell Sinners what they must do , what good Fruits they must bring forth , and this before the Tree is good , or they have closed with Christ , or have real Union with him ; nay , bid the People take heed they do not too soon believe on Christ or venture on Christ . Sirs , you cannot too soon believe in Christ , I mean truly believe ; I don't say you should get a presumptuous Faith , but true Faith : But is it not strange a Minister should be heard lately to say , A Man must get a new Heart before he can be justified . I thought a Man could not have a new Heart before he had true Faith : Is not a new Heart one of the absolute Promises of the New Covenant , Ezek. 36. 26. Can any thing , short of Almighty Power , make the Heart new , or form the Image of God in the Soul ; or can a Man that hath a new Heart be under Condemnation , for are not all in that Condition who are not actually justified ? Or can a dead Man quicken himself , or dead Works please God ? Or the Fruit be good before the Tree is good ? Are not all that are new Creatures in Christ Jesus , and have Union with him , 2 Cor. 5. 17. 12 Arg. With which I shall conclude the Proof of the Doctrine . ( though I might mention many more , to prove all Works done by the Creature , or Obedience of his , are in this Case excluded , &c. ) It is , because if a Man should so walk as to know nothing of himself , i.e. be so righteous , or so sincere in his Obedience , as not to have his Conscience to accuse , or reproach him ; yet he cannot thereby be justified . See what Paul saith , Though I know nothing of my self , yet am I not thereby justified , 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God , and towards Men ; yet in the Point of Justification , he renounces all his own Obedience and Righteousness that was inherent in him . Durst holy Job depend upon his Sincerity , or venture in that , to stand at God's Tribunal ? Though he could plead Uprightness against the false Charge of his three friends , and with much Confidence persevere therein , justifying his Sincerity with his Faith and Hope in God ; against their Accusatio●s , he shewed his Faith ●y his Works , and stands on his Justification of himself against Hypocrisie . But at length he is called into the immediate Presence of God , to plead his own Cause ; not now as it was stated between himself and his Friends before , Whe●her he were sincere or not . The Question was now reduced to this , i. e. on that grounds he might , or could be justified in the sight of God ; and God to ●●epa●e him in this Case , and to shew him what to plead at his Bar , graciously ●anifested himself unto him . And quickly now he comes to see all his former ●leas , as Dr. Owen notes , of Faith , Hope , and sincere Obedience , would not avail ●●m ; but he is made to fly under the deepest Self-abasement and Abhorrency 〈◊〉 Sovereign Grace and Mercy ; For then Job answered the Lord , and said , I ●m vi●e , what shall I answer thee ? I will lay mine hand upon my mouth : Once 〈◊〉 I spoken , but I will not answer ; yea twice , but I will proceed no further , Job 〈◊〉 . 3 , 4 , 5. I have heard of thee by the hearing of the Ear ; but now mine Eye ●eth thee : Wherefore I abbor my self , and repent in Dust and Ashes . Dr. Owen . How , Job , abhor thy self ! that art so holy , so sincere , such an upright ●an ! What is all the Beauty of thy inherent Holiness , and sincere Obedience ●ecome nothing to thee ? Is it as Dung now ? Darest thou not appear before ●od in it , not stand at his Bar thereby to be justified ? No , no , he saw that here was Sin cleaving to his best Duties , and that he was vile in God's sight . Sure th●● agrees 〈◊〉 with Mr. Daniel William's New Doctrine : It was not Go●●el-holiness which Paul counted Dung , says he . No doubt Job's Righteousness was ●he Fruits of Faith as well as Paul's , and purified his Heart too ; who says , 〈◊〉 knew that his Redeemer lived , Job 14 ▪ But yet for all this Holiness . Up●ightness , and sincere Obedience , he abhors himself , and repents he ever had 〈…〉 Conceit of the Worth of his own Righteousness . Let a Man place himself in the Condition wherein Job was to stand before the Bar of God's Justice ; and let him attend to the Charge he hath against him ; and let him consider what will be his best Plea at God's Tribunal , that he may be justified . I do not believe , ( saith the reverend Doctor , ) that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and Obedience in his Justification before God than Job had : Alas , we must all say with David , Enter not into Judgment with thy Servant ; for in thy sight shall 〈◊〉 Man living be justified . This must be our Plea when we come to die , i. e. My Trust is in Christ , in his Blood , in his Death , in his Righteousness : This is only pleadable now , and in the Judgment-Day ; this will give ease to a convinced , terrisied Conscience , that knows the Nature , Holiness , Purity , and Justice of God : We must say with Anselm , My Conscience hath deserved Damnation , and my Repentance is not sufficient for Satisfaction ; but certain it is that th● Mercy aboundeth above all Offences . The Prophet Isaiah cries out , He was un●done , notwithstanding his sincere Obedience , because a Man of unclean lip● Isa . 6. When the Day of Judgment or Death comes , all Hands will be weak and all Hearts faint : Confidence in our own Uprightness will then fail 〈◊〉 because no Works can then be found to answer the Righteousness of God ; 〈◊〉 thou shouldst mark Iniquity , who shall stand ? O Lord , Righteousness belongs ●nto the● but unto us Confusion of face ; though I know nothing of my self , yet am I not ther● by justified . No , no , he was justified by the Righteousness of God , by Christ's sinle●● Obedience , and not by his own imperfect though sincere Obedience ; therefore all Works done by the Creature are excluded : 'T is evident the God●● at the Judgment-Day will not plead their own Righteousness ; but contra●●●wise will then renounce it in this respect , as appears by that , in Matth. 25. 3● Lord , when saw we thee an hungred , and fed thee ; thirsty , and gave thee 〈◊〉 &c. They will rather blush , and be ashamed to hear any mention of their Work● or of their Obedience , than to plead it at that Day : All the good Worl● which they have done , will be swallowed up in the Admiration of God's Fre● and Infinite Grace : But so much as to the Proof of the Doctrine . I shall 〈◊〉 with a brief Word of Application . Application . This reproves all such as go about to eclipse the Doctrine of Free Gra●● or of Justification by Faith only , and plead for sincere Obedience , and 〈◊〉 Grace and Works together : Also it may serve to convince all Men ? That su●● Teachers , however cry'd up , are not true Gospel-Ministers ; and therefo●● should be avoided ; though they should speak with a Tongue like A●●gels . 1 Caution . Do not think , O Soul , that thy own Righteousness doth just●● thee , through Christ's Merits ; or that Christ's Righteousness is thy 〈◊〉 Righteousness , and not thy Evangelical . No , no , he is thy whole Saviour● 't is Christ's own Arm that brought Salvation , 't is not our own Righteousne●● joined or coupled with the Merits and Righteousness of Christ ; but his Personal Righteousness only received by Faith. And , 2. Take heed you do not put Faith it self in the room ( as your Act , or as a Divine Habit , or as the Product thereof ) of perfect Obedience ; for 't is Christ's Righteousness that is put in the place or room of that perfect Obedience which God required of us in Point of Justification . Faith only justifies , in respect of the Object it apprehends and takes hold of . 3. Tremble ye who trust in your Moral , or Gospel-Obedience , your Acts of Mercy , or good Deeds , and holy Lives . Tremble ye who rest on your Du●ies , who glory in your knowledge , and outward Privileges ; you fast , and ●ray , and hear Sermons , and so you may , and go to Hell at last ; notwithstanding , these things you must do , but yet not seek to be justified thereby ; do ●hem as Duties in point of Performance ; but lay them down in point of Dependance . 4. Here is Comfort for Sinners ; but if you are self-righteous Persons , or go about like the Jews of old , to establish your own Righteousness , down to Hell you will fall , Rom. 10. 2. This Doctrine will support you that are weak , and doubt for-want of inherent Righteousness , that want a Righteousness of your own ; see here is a Righteousness , take hold of it , A Robe of Righteousness , Put it on , Believe on Christ , as poor Sinners come to him , you that have to Money , no Worth , no Merit , no Righteousness , this Wine and Milk of Justification and Pardon is for you : Cry to God to help you to believe ; Christ is the Author of your Faith , 't is the Gift of God , 't is a Grace of the Spirit ; Do you see you are wounded ? Look to Christ , Believe , and thou shalt be saved , Mark 16. 16. Joh. 3. 15 , 16. If thou can'st not come to God as a Saint , come as a Sinner ; nay , as a Sinner thou must come , and may'st come . Obj. But this Doctrine is decried for Antinomianism . Answ . They know not what Antimonanism is , that thus brand us , as hereafter I shall God-assisting prove . If this is to be an Antimonian , we must be all such , and let them mock on ; the Lord open their Eyes : We are for the Law as Paul was , and for Holiness and sincere Obedience , as any Men in the World ; but we would have Men act from right Principles , and to a right end : We would have Men act in Holiness , from a Principle of Faith , from a Principle of Spiritual Life , be first married to Christ that they may bring forth Fruit to God , Rom. 7. 4. We preach to you , Sinners , that Jesus Christ will entertain you , if you come to him , bid you welcome , and not cast you off , because of the Greatness of your Sins , though you have no Qualifications to recommend you to him . Would you wash your selves from your Sins , and then come to the Fountain of his Blood to be washed ; we hold forth Christ to be your whole Saviour , and that he is set forth as the Propitiation through Faith in his Blood , whom if you close with , and believe in , you shall be justified : We tell you God justifies the Ungodly , i. e. that they are so before justified . Nor is ou● Doctrine any other , than what all sound Protestants have always contended for ; nay , which the Church of England in her 39 Articles doth assert , viz. Imputed Righteousness and Justification only for the Merits of our Lord and Saviour Jesus Christ by Faith , and not for our own Works and Deservings , and that we are justified by Faith only ; and that Works done before the Grace of Christ , and the Inspiration of his Spirit , are not pleasing to God , forasmuch as they spring not from Faith in Christ , neither do they make Men meet to receive Grace , &c. Let me exhort you not to receive for Truth all things that you find asserted in some Men's Books , Sermons , and Writings , though recommended by such Men you have so great a Veneration for . I hope some of those Ministers that have set their Hands to Mr. William ' s late Book , will see Cause to repent of their rash Act , and great Inadvertency ; for we cannot see but that the said Book brings in another Gospel , or is a Subversion of the Gospel ( tho' the unwary Reader may not soon discover the Poyson that lies hid in it ) and 't is full of hard , and uncouth , or unintelligible Terms , Notions and Expressions , not formerly known to the Christian World : 'T is strange to me that he should intimate and hold forth the Gospel to be a Law , or Command of Duty , as a Condition with the Sanction of Threats upon Non-performance , and Promises of Rewards upon Performance of sincere Obedience ; for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise , which he nevertheless says is not the Precept , I understand him not : Doth he not mean a Man must be holy , sincere , or a New Creature , before he ventures on the Promise of the Gospel , or can be justified , which is the Error my Text opposes ; as if the free Promise of the Grace of God in laying hold on Christ and his Righteousness justifies us not , but that we must get some inherent Qualifications of Holiness , as the Rule of the Promise , before we venture upon it , or throw our selves upon Jesus Christ , and so must receive him as Saints and not as Sinners ; which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted . The Papists say , a Man must be inherently righteous before he can be declared just ; and that Faith justifies , as it infuses such a Righteousness in us : And this Man says but little else , if I understand him ; i. e. a Man must answer the Rule of the Gospel-Promise , asserting that the Gospel doth judicially determine a Conformity to the Rule thereof ; and when God forgives , he judicially declares a Man hath true Faith , and by Faith he means doubtless more than a laying hold on Christ , viz. the making good the Baptismal Covenant , i. e. to love , serve , and sincerely to yield Obedience to the Gospel ; so that Faith must by him be taken in a large and comprehensive manner : And that before God declares us righteous to Justification , he looks whether or no we have fully answered the Conditions ( according to the Doctrine these Men preach ) and finding the Creature has done that , God judicially gives the Promise in a way of Reward ; and the Obedience being sincere , though imperfect , 't is accepted as far forth as perfect Obedience would have been ( could it have been performed ) under the Law of Works ; so that still inhereut Righteousness is the Condition 〈◊〉 our Justification before the holy God , and not the Righteousness of Christ : Away with this Error . Brethren , This New Law it seems can give Life upon Obedience thereto , the first being taken away ; but if by the Law , any Law , a Man might be justified , Christ is dead in vain : For as one Law , so all Laws of Works since Man hath sinned , utterly fail , and are unable to justifie us in God's sight . For as some learned Men have observed , the Greek Word is not [ the Law ] but [ a Law. ] Let it be what Law or Rule of Righteousness it will , that requires perfect or imperfect Obedience , it will not do , Gal. 3. 11. For the just shall live by Faith : Justification and Life comes only that way , and not by Works of Obedience we have done . And truly to talk of sincere Obedience , when performed by an unregenerate Person , 't is strange Doctrine . Sincerity must only be look'd for in him , who is renewed by the Grace of God : 'T is as impossible for an unregenerate Person to perform sincere Obedience ( if we speak of Gospel-Sincerity ) as it is for a Believer to perform perfect Obedience to the Law of Works . Therefore Sinners , though 't is your Duty to reform your Lives , and leave your abominable Sins , which often bring heavy Judgments upon you in this World , and expose you to eternal Wrath in the World to come ; yet know that all that you can do , will fail in point of your Acceptation and Justification in God's sight , or to save your Souls : Your present Work and Business is to believe in Jesus Christ , to look to him , who only can renew his sacred Image in your Souls , and make you New Creatures , which must be done , or you perish . O cry that he would help your Unbelief : Come , venture your Souls on Christ's Righteousness ; Christ is able to save you , though you are never so great Sinners . Come to him , throw your selves at the Feet of Jesus : Look to Jesus , who came to seek and save them that were lost ; If any man thirst , let him come to me and drink . Joh. 7 , 37 , 38. You may have Water of Life freely . Do not say I want Qualifications or a Meetness to come to Christ . Sinner , dost thou thirst ? Dost thou see a want of Righteousness ? 'T is not a Righteousness ; but 't is a sense of the want of Righteousness , which is rather the Qualification , thou should'st look at : Christ hath Righteousness sufficient to cloath you ; Bread of Life to feed you , Grace to adorn you ; or whatsoever you want , it is to be had in him . We tell you there is help in him , Salvation in him , through the Propitiation in his Blood you must be justified , which is by Faith alone . Know that God justifies the Vngodly ; not by making them first inherently righteous , nor are they ungodly any more after justified : The Faith of the Operation of God will soon purifie your Hearts , and cleanse your Lives ; this Grace will teach you to deny all Vngodliness and Worldly Lusts , and to live soberly , righteously , and godly in this present evil World. We do not tell you , you must be holy , and then believe in Jesus Christ ; but that you must believe in him , that you may be holy . You must first have Union with him , before you can bring forth Fruit to God ; you must act from Life , and not for Life . Obj. But O 't is hard thus to believe ; to be ungodly , and yet to believe ; to see no Holiness of our own , no divine Habits planted in us : Had we some degree of Sanctification , or Righteousness of our own , we could then believe . Answ . Is not Christ able to save you , or is he not willing to save you , unless you are Co-workers and Co-partners with him in your Salvation ? Or are you unwilling to be saved , unless you might share with him in the Glory of your Salvation ? Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth ? Can't you believe the Report of the Gospel , or receive the Record God hath given of his Son ? Is resting on Christ hard ? Can't you beg for Bread rather than perish ? Can't you drink when thirsty , when you are bid to do it freely ? We say the Gospel is not a conditional Covenant of Obedience ; or that Faith , and Holiness , or Faith , and Good Works , are the Condition of it , denying we are justified by any Works of ours , as a subordinate Righteousness to the Righteousness of Christ , or that we are justified for Christ's sake only ; but not that his Righteousness is imputed to us also , as our Sins were imputed or laid upon him . We say that Faith doth not justifie as an Act , nor as a Habit , or from any Worth there is in that , it being only as a hand to apply the Remedy . We say , Faith is a Fruit of Christ's Purchase ; and that he who spared not his own Son , but delivered him up for us all , will much more give us all things , that is , Grace here , and Glory hereafter : He that gave us the greatest Gift , will not deny to his Elect ones the lesser Gift . And now know all you Pharisaical Persons , this Doctrine will pull down your high Thoughts and Imaginations , and abase your Pride . To you that are Believers , Oh! admire Free Grace ; lift Christ up who died for you , the Just for the Vnjust , who bore your Sins , who was made sin for us that knew no Sin , that we might be made the Righteousness of God in him . He gave himself for you , and has given Grace , the Fruit of his Death , and himself to you . O labour to be a holy People ; live to him that died for you , and rose again . To conclude , Is there any Sinner here ? Are you ungodly , and in a wr●tched Condition in your own Eyes ? Are you weary and heavy laden ? Come to Christ , lift up your Heads : For to him that worketh not , but believeth on him that justifies the Vngodly , his Faith is counted for Righteousness . POSTSCRIPT . REader , I have now given thee the Substance of the two first Sermons preached on this Text ; and that which follows , contains an Answer to all the main Objections brought against this Doctrine ; particularly that of the Apostle James , about Works justifying , and not Faith only . And if this meets with kind Reception , and I have Encouragement , I shall publish two Sermons more ( God willing ) and fully demonstrate , That Justification is by the Imputation of Christ's Righteousness , or by Grace alone ; and the Nature of Imputation opened , together how we are to understand the change of Persons : Wherein I shall produce the Testimony of the ancient Fathers , and a multitude of our faithful Modern Divines , and worthy late Writers ; that so you may see we plead for no New Doctrine , but the very same that all Good Men and Orthodox Christians , in every Age have maintained ; which will , I hope , be of great Advantage to the Church of God. And also shew you how Faith is concerned in our Justification , or is said to justifie , and how not ; together with the Nature of that Faith. As also the Difficulty and Excellency of that Faith that is accounted for Righteousness : Likewise the horrid Evil and Danger of the Sin of Unbelief ; and Mr. Williams's Book and Doctrine further considered . Reader , there are some Faults that have escaped the Press , which spoil the Sense ; Pray be pleased to correct these following with you Pen. PAge 14. Line 27. for true read new . p. 15. l. 1. for no more r. no where . p. 15. l. 41. for that Christ , r. not that Christ . p. 24. l. 22. blot out indeed . FINIS . ADVERTISEMENTS . A Vindication of the Protestant Doctrine concerning Justification , and of its Preachers and Professors , from the unjust Charge of Antinomianism . In a Letter from a Minister in the City , to a Minister in the Countrey . London , Printed for Dorman Newman , at the King ' s-Arms in the Poultrey , in the Year , 1692. MR. Rutherford's Letters , the Third Edition , now divided in Three Parts ; The First containing those which were written from 〈◊〉 where he was confined by a Sentence of the High Commission , drawn forth against him , partly upon the account of his declining them , partly upon the accoun● of his Nonconformity . The Second and Third containing some , which were written from Anworth , before he was by the Persecution thrust from his Ministry ; and others upon Occasions afterward , from St. Andrews , London , &c. Printed for Dorman Newman at the King ' s-Arms in the Poultrey . 
A42457	----	An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ... Gataker, Thomas, 1574-1654. 1679 Approx. 169 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A42457 Wing G311 ESTC R6785 12581593 ocm 12581593 63789 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42457) Transcribed from: (Early English Books Online ; image set 63789) Images scanned from microfilm: (Early English books, 1641-1700 ; 960:37) An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ... Gataker, Thomas, 1574-1654. Gataker, Charles, 1614 or 15-1680. Way of truth and peace. [12], 58, [2] p. Printed by J.C. for Henry Brome ..., London : 1670. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Olivia Bottum Sampled and proofread 2004-09 Olivia Bottum Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST ERROUR , Concerning JUSTIFICATION . OR , The True Notion of JUSTIFICATION , and of JUSTIFYING FAITH , CLEARED By the light of Scripture , and solid Reason , from several Mistakes of the words : which Misapprehensions prove the seeds of Dangerous Errours . By the late Reverend and Learned Divine , THOMAS GATAKER of Pious Memory . In a Discourse on Rom. 3. 28. too precious to be buried in Obscurity . To which is added , The Way of Truth and Peace : OR , A Reconciliation of the holy Apostles , S. PAVL and S. JAMES , CONCERNING Justification By Faith without works , Rom. 3. 28. By Works , and not by Faith only , Jam. 2. 21 , 24. By Charles Gataker , Rector of Hoggeston in the County of Bucks . LONDON : Printed by J. C. for Henry Brome , at the Gun neer the west-end of S. Pauls . 1670. Imprimatur . Dec. 6. 1669. Rob. Grove , R. P. D no Episc. Lond. à Sacris Domest . To the Right Honourable , CHARLES Earl of Carnarvon , Lord Dormer , Viscount Ascot , Baron of Wing , and Master of his Majesties Hawks . My Lord , THe whole Designe of this Dedication , as to the Ground and End of it , is so clearly transparent to those who know , how Gods Providence hath set me , a weak Labourer in the Lords Vineyard , to work under the shadow of your Lordships protection , that it is a superfluous waste of words and time , to defend the presumption of this Address , which , without mine Apologie , may be reasonably taken for a just expression of my duty . It were moreover an unpardonable trespass against your Lordships quick Apprehension , whose vigorous spirit is active and piercing in the observing of Occurrents , if I should make a tedious Harangue , to discover mine intentions in thus testifying the sense I have , both of the common benefit , which I enjoy together with other sons of the Prophets , who dwell in safety under the sheltring and refreshing shade of your Lordships Patronage , and also of those peculiar obligations laid upon me by your Lordships singular favour , the repetition whereof in particular were impertinent , but my publick acknowledgement in general is as decent , as my private remembrance of them is perpetually and indispensably requisite . I have onely a minde to wish , that the product of my own Soyl , which I pay as tribute unto your Lordship , were as agreeable for the workmanship to the divine matter which I handle , as the discourse it self is proper , and ( as I humbly conceive ) suitable to your Lordships pious inclination . For I cannot with silence pass by , what I have seen with huge satisfaction ; that as your Lordship hath had a share in Timothy's happiness , in knowing the holy Scriptures from a childe , which are able to make Thee wise unto salvation : so It hath grown in knowledge , by the advantage of Gods special endowment , a capacious and tenacious Memory . It is also a blessed and pleasing Rarity , that in an Age of men sadly degenerate into Atheism , who endeavour to forget that they are Gods off-spring , and would fain be taken for the Mushrooms of Chance , and are not onely sunk below Beasts in enormous sensuality , but also fallen beyond the apostasie of the Devils in absurd Incredulity , with a perverse ingratitude denying the Lord that bought them , and with a sottish insolencie denying the God that made them ; your Lordship in the midst of this corrupt and crooked generation hath continued stedfast and unmoveable in the belief and profession of the general Principles of Religion , upon which as a sure Basis all Justice and Civility are founded , and particularly of the Doctrine declared and established by the Church of England , with an equal aversion from Atheistical profaneness , and from new-fangled pretensions to Religion . Some have observed of us Islanders , that we are very apt to vary our Fashions , and have ascribed our Inconstancie to the changeable temper of our Air , and the unstable complexion of our Climate . I wish our Country-men were not as vainly , and that more dangerously fickle in altering the Opinions of their Religion , as they are mutable in the habit and mode of their Apparel . I am sure the fault of this flitting and shifting humour is not chargeable upon the Stars , Skie , Air , or other Elements , which are all the innocent creatures of a good God , and uneffective upon the wills of men . But the shame and misery will light heavie at last upon these unballasted mindes , unstable souls , unwary followers of cunning seducers , or itching affecters of novelty , who delight to wander , but forsake their own mercy , while they trust in lying vanities . To prevent the going astray , or being misled from the way of Truth , and peace of conscience which depends thereon , in one main point of Christian Religion , I have published a Piece of my Father of pious memory ; which tho imperfect , because a mortal disease cut off the thred of his meditation first , and shortly after of his life , drawn forth to fourscore years within a few weeks ; yet is ( as I suppose ) a very useful Foundation , on which any Christian exercised in the study of Scripture , may build the same superstructure , which the Author would have raised , if God had granted him a little longer use of light . To this I have subjoyned a short Discourse of mine own composure , tending to the explication of S. Paul and S. James their doctrine concerning Justification , for the removal of a stone of offence , the seeming contrariety between the blessed Apostles , which some weak Christians have stumbled at , and some scoffing enemies of Christianity have taken up , to cast at the head , and wound ( if it were possible ) the credit of the Gospel . And I hope that the precious Relick premised will adde weight and value to mine Offering , which I tender in all humility first as a Peace-offering to the Church of God ; and I present it to your Lordship as a cluster of that Vineyard , whereof I am an unworthy Dresser : devoutly praying that your Lordships benign influence on the Lords inheritance may be recompensed from on high , with the plentiful distillation of all blessings upon your Lordship , and your Lordships whole Family most worthy of Honour ; to which I am resolved , as well as engaged , to remain in all faithful observance , My Lord , Your Honours most devout Orator , and most humble Servant , CHARLES GATAKER . THE PREFACE To the Christian Reader . BEcause I stand accountble for the increase of Books when the world seems to be overcharged already with the number and bulk of them , even to the wearying of the Readers flesh and spirit ; I desire thee with candour to receive this brief Account of my publication of these ensuing Treatises . The God of truth and of peace ( which two Titles are the most resplendent Gems in the Crown of Gods glorious Attributes ) hath commanded us to embrace and maintain with equal love and zeal the Truth and Peace . Since also both these are the Legacies of our blessed Saviour , bequeathed to his Church by his Testament , sealed with his bloud ; certainly every sincere Christian is concerned in both ; but the stevvards of the mysteries of God are yet more deeply engaged in the preservation or restauration of both , to their utmost ability . At present , our amazing and distressing thoughts are great for the divisions of Reuben , ( to use the words of Deborah ) and the spiritual flames of dissention which ( like the late dreadful Fire in the Citie ) devour the strength and beauty of our Church , call for the assistance of all hands to quench them . But as in a Conflagration , while some labour to repress the violence , or stop the course of the spreading Fire , others are employed to guard the Goods , and , while they stand with aking hearts for the Calamity , do good service in perserving their neighbours as well as their own Goods from perishing or plunder : so while my Brethren , the blessed sons of peace , are hard at work , in drawing water out of the ever-living spring , the Scripture , which plentifully affords the Word of truth and peace , and applying the same for the allaying of these consuming flames , ( whose endeavours for the peace of Jerusalem I pray God to prosper ) I have undertaken to preserve and reseue an important Truth concerning Justification , from the attempts made by same to corrupt or obscure this heavenly doctrine . That I might discharge my fidelity in securing the Apostolical doctrine avouched by the Church of England from a dangerous blow offered at it , by raising an Objection out of S. James against S. Paul , and then ( because Christians are concerned neither to set , nor to leave the holy Apostles at oddes one with another ) going about to reconcile them in an unsound way , to the prejudice of Religion it self ; I did lately on a just occasion frame a short Discourse for mine own satisfaction , and for the instruction of others . For I conceive my self , tho by many degrees inferiour to Timothy , yet in some measure to lie under S. Paul's double charge to him , first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep the precious truth committed to my trust , and then what I have been sufficiently taught and assured of , to commit the same unto faithful men , who shall be able to teach others also . Thus far I allow Tradition of the faith once delivered to the Saints , tho it be not infallible , unchangeable , and incorruptible , either by the course of nature , or by the promise of grace to any particular Race or Succession of men , yet to be a duty required of Ministers , and a means to propagate the Truth ; whether that delivery be transacted by word of mouth , which is transient , or by writing , which is permanent , as now I transmit , what I have received . For I count it a special instance of Gods gracious providence to me , not onely that I was born of a Parent eminent for Learning and Piety ( the Honour I owe my Father will free me from the guilt of vanity in this modest celebration of his Memory ) but also in this , that I was well acquainted with his Doctrine , and particularly in this Head concerning Justification , which he had discussed with a piercing reason , and explicated with a happie perspicuity ; not leaning to his own understanding , but after an examination of an innumerable variety of Writers on this Argument , making the language of Scripture in the common sense of the words the Rule of his Judgment and speaking , that he might speak as the oracles of God. By this religious observing the form of vvholesome vvords , he did disentangle to ▪ Truth from many thorny Controversies , which have been raised impertinently , but agitated with much heat , to the injury of Truth and Peace . In the year of our Lord 1640 , April 19. he began in the course of his Ministery to unfold that portion of Scripture , Rom. 3. 28. and in process of time , by Gods assistance accomplished his intended explication of the entire Doctrine concerning Justification , with that accurateness of Method , solidity of Reason , and elearness of expression , which was usual to him in such a weighty Argument , and very satisfactory to his judicious Auditors . The rude draughts of his Meditations be kept by him , and they are yet extant . He was urged often to publish them ; but according to his modest declining appearance in publike , he was averse from printing what he had preached with a chearful freedom of speech . At last , not so much the importunity of friends , as the love of Truth , which he pitied to see not onely opposed by Old Adversaries , but also assaulted by upstart Enemies , and in danger to be smothered in a crowd of new-fangled Errours , qickned him to set upon a new Work , to recollect his loose Papers , to revise his Notes , to new-model his Treatise , and to fit it for the publick benefit of the Church to posterity . But the Lord had measured his task and his time . An Ague , which turned shortly to a violent and mortal Fever , was the messenger that summoned him , and diverted him from communicating his conceptions to the Church , to the resigning of his spirit to God. This Piece , tho unfinished , I cannot well permit to perish in the dust : And I publish it now while I have opportunity , ( for I am also hasting to the land of forgetfulness ) because I conceive it hugely useful to the advancement and clearing of the Truth , to the determining of many Controversies , which would be easily resolved , if the sense of words , about which men are apt to wrangle , were understood and agreed on , and to the direction of the considering Reader in the way to a good understanding in this Cardinal Point of Christian Religion . For such is igneus vigor , the fiery temper , ( as Virgil says ) of the heaven-born Soul , that a small hint given to an active nimble minde , is like a spark falling on sulphury matter , which is sufficient to light a Candle , or to kindle a Fire , for the enlightning and warming the whole house . So this spark of doctrine communicated to receptive understandings , and cherished with Meditation , may prove a happie introduction to a bright and lasting light of Truth . And it may be accounted no small benefit , that the Author , who intended to do more service for the houshold of faith , did ( what his time allowed him ) out of the hard flint strike fire for others to make use of , and to improve . But , some will be ready to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine affection blindes and transports me . And tho my over-valuing kinddess for this Fragment may be justifiable by my Relation to the Author , yet I am both too nearly interested to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerely and impartially , and too meanly qalified , to sway other mens judgments by mine estimation . I confess all this , and am so far from presuming that I can any ways adde any lustre to my father of pious memory , that I fear , lest this very Work of his be sullied , when it is offered to the world by mine hands . I do therefore invite the Reader onely by the assurance , that this was a Piece of his last undertaking , and so having set up this Taper , I let it shine by its own light . So much for the former Treatise , to which in good manners I have given the precedence before mine own . And of the latter I shall say little besides what I have already intimated . It was a proud Fancie and Motto of one , who being raised from an obscure original , took himself to be the sole Engineer and Artificer of his own Fortune , like Nebuchadnezzar ascribing his estate to his own Wit and Power for the erecting it , and therefore gave for his Devise in a Shield , a Spider in the center of a curious Web spun out of his own bowels , with this word , Mihi soli debeo , insinuating that he was indebted to none but himself . I am very far from the arrogancie and ambition of being deemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to have drawn out my little knowledge by my mine own sole industry . Tho I acknowledge God to be the fountain of wisdom , as he is the Father of lights , and therefore I desire to be taught of God ; yet it will not misbecome me to acknowledge that my fathers instruction , in this point especially of Justification , was the Conduit-pipe whereby I have derived what I now profess from the holy Scripture . For upon the Word of God in Scripture , and not upon the Tradition of my Father , ( how learned soever , yet not infallible ) do I ground my Faith. But as it is a piece of ingenuity to acknowledge by whom we profit in knowledge , so it is in me a duty of filial respect to confess , that I am indebted to my Father alone for that excellent Observation , which was to me Indictum ore alio , unheard-of from any other mouth , concerning the different Questions or Cases in S. Paul and S. James , which after him I have now propounded as a fair way to reconcile the holy Apostles . And because this hath not been so fully and generally observed , it may now also appear new to others , and on that score suffer contradiction , as Christianity it self at the first appearance was rejected for novelty , tho ( as St. Augustine says of it , and I may say the same of this particular ) it was Veritas nova consuetudini , non contraria rationi ; it was a Truth new indeed to custom , but not contrary to reason . I desire therefore the Christian Reader to be so just , as to examine the Discourse with sobriety , before he cast it awaey with scorn ; and to be so civil , as to give me leave in an Age too ambitious of latitude and liberty , to enjoy my desired freedom of adhering to the Doctrine of the Church of England , and choosing such a way of Reconciliation as preserves the Truth as well as Peace . But if any being sensible of some reflexion in my Discourse upon his own Opinion , and impatient of controul , grow so froward , as when he is unwilling to be convinced , and unable to convince me of Errour , ( I mean at least in the main matter of my Discourse ) he shall go about to raise dark and groundless suspicious against the Author , and in stead of Reasons to disprove his Opinion , cast forth Reproaches to disparage his person ; I shall onely say of my Writings ; as Ovid did of his Verses , Judicio poterant candidiore Legi ; they might have been read with a more candid judgement . One Caution more I hope will be taken in good part , That the Reader will not be so dis-ingenuous , as to endeavour to weaken the credit of an Orthodox Doctrine of our Church , which hath no affinity with Secular interests , because it hath been asserted by some , that have sowed the seeds of Sedition and Schism among us ; or to blast the reputation of his brother who maintains both the Doctrine and Discipline of the Church of England , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek Writers speak , with might and main , as occasion requires , because the Schismaticks ( some , not all ) are of the same opinion in this point . It were unjustly done , and would be unkindly taken , if any one that holds some disputable point of Divinity in common with the Jesuites , should for that accidental concurrence in an Opinion , which is out of distance from things of State and Government , be therefore charged as teinted with the poysonous principles of Rebellion and Regicide , wherewith the Schools of the Jesuites are deeply infected . And it is yet more unreasonable , that the defence of an important point of Christianity common to men of different Perswasions , be wrested by a Dissenter to breed an ill opinion of the defendant ; as if he that defends the Justification of a sinner by Faith onely , must needs be confederate with Rebels and Schismaticks , in denying obedience and submission to the Powers sacred in Church and State , which are Gods immediate Ordinances . But why do I ( will some say ) surmise that any man can or will be so absurd ? I wish heartily that none were , or be so . But I see too much of this indirect dealing and foul play in the practice of Gladiatory . It is enough , that I would ( if possible ) prevent the like collateral strokes , when the contending for the Faith exposes me to danger . I will detain my Reader no longer ; whom I desire to receive with the right hand , that which is offered with the right hand , and a hearty prayer withal , that God give thee a right understanding in all things . Thine in the Lord , CHARLES GATAKER . An Antidote against ERROUR , concerning Justification , &c. THe Apostle Paul , the undoubted Autor of this Epistle , tho he made use of another man , one Tertius , chap. 16. 22. for the engrossing of it , as Jeremie did Baruk for the writing out of his Prophecies , Jer. 36. 4 , 18. as he saith of himself , and that qestionles most trulie , in regard of the rest of his copartners in the Apostleship , that he laboured in the execution of that his Office more abundantlie then they all , 1 Cor. 15. 10. so in this particular employment of labouring to instruct and edifie the Churches and faithful people , not onely that then were , but that ar in being at this day , ( for unto us are his writings now also beneficial , as-well as they were unto those that then lived , and unto whom they were directed , being intended for a more general good , Chap. 15. 4. 2. Petr. 3. 15. ) by writing to them , when he could not be personallie present with them , the same may not without good ground be averred . For we have twice as many more of his Epistles extant at this day , I say not , then of anie one severallie , but then of all his fellow-Apostles joyntlie put together , if that to the Hebrews at least be granted to be his , as by most it is deemed . And yet that he wrote more then have come to our hands , it seems evidentlie to appeer . Nor do I speak of those counterfeit ones that have ben thrust out under his name , those to Seneca , which Jerome yet attributes too much unto ; or that to the Laodiceans , which Stapulensis hath inserted into the body of Pauls Epistles , grounding upon a mistake and mis-interpretation of the Apostles words , Coloss. 2. 16. But of one written to the Corinthians before that which we now generallie call the First , himself makes expres mention , 1 Cor. 5. 9. which were it now extant , being written to an whole Church for direction of their demeanure in matter of Church-discipline , would no doubt be as Authentical and Canonical , as that to Philemon , whether a Minister of the Gospel , or an eminent Christian onelie , about a private busines , the reception of Onesimus his fugitive servant . Now as this our Apostles Epistles are set before those of the rest , James , Peter , John and Jude : so this to the Romans stands in the front , or the first place of his , so disposed by those , who at first gathered the Epistles , then commonlie had and acknowledged , together into one Volume , and digested them in that order as now we have them , and which we finde to have ben from time to time ever since generally observed . The reason whereof I conceiv to have ben , not because it was the first that the Apostles wrote : for as those that gathered together the Sermons of some of the Prophets , so those that compiled the main Body of these Epistles , did not observ that order in marshalling of them wherein they were written ; and it is justly deemed from that passage , Chap. 15. 25 , 26. that this Epistle was written later then some of those that here ensu : nor yet do I conceiv it to have gained this precedencie so much , as some other have supposed , in regard of the pre-eminence and soveraigntie of the place to which it was written , being at that time the hed-Citie of the whole Romane Empire , and the seat of the Emperors constant residence ; but principallie rather in regard of the eminencie and excellencie , yea deep profunditie of the Mysteries of the Gospel , more fullie and largelie therein delivered then in anie other of them , I may boldlie say ; what if I should say , in all the rest of them , were they all put togither ? Ad we may hereunto , that the points herein discussed and debated ar pursued and prosecuted with that nervositie of argument and vivacitie of spirit , and the limbs and joynts of the whole discours so aptlie knit togither and artificially rivetted into one another , that that noble Italian Earl so much renowned for his varietie of Lerning , sharpnes of insight , and soundnes of judgement , that he was deemed the Miracle of the Age he lived , in , is reported to have said , that all the humane writings of lerned men & great Schollers that ever he had seen and read , seemed to him in comparison of this one our Apostles Master-piece , as he esteemed it , tanqam scopae dissolutae , as it is in the Proverb , but as besomes without bands . The main Body of the Epistle divides it self into two parts . The former part is Dogmatical or Doctrinal , spent mosdie in opening , cleering and confirming the Doctrine concerning the Redemption and Salvation of Mankinde by Christ. Chap. 1 — 11. The latter part is Practical or Parenetical , consisting of manie Rules and Directions for the ordering aright of a Christian mans life . Chap. 12. ad finem . In handling the Doctrine of mans Redemption and Salvation by Christ , he layeth down and lays open , I. The principal parts and branches of it : to wit , 1. Justification , whereby we are freed from the guilt of sin , the condemning power of it , and stand reputed as just in Gods sight . Chap. 1 — 5. 2. Sanctification , whereby we are clensed from the filth , and commanding power of sin , and have the image of God renewed again in us . Chap. 6 , 7 , and part of 8. 3. Adoption , by vertu whereof we have right to the heavenly inheritance . Chap. 8. 13 — 16. 4. Glorification , whereby we ar put in full possession and fruition of it . Chap. 8. 17. ad finem . II. The original ground and root from whence all this springs and hath its rise , Gods free Election and Predestination to Grace and Glory , obviouslie propounded , Chap. 8. 29 , 30. purposelie prosecuted , Chap. 9 — 11. Now because those former are effects and fruits of these latter , and as the root of a plant , and foundation of a fabrick , ly usually out of sight under ground , but the shoots and branches of the one , and the frame of the edifice with the other rise above ground and offer themselvs unto view , so Election and Predestination ly hid of themselvs , and cannot be descried and discovered of us concerning our selvs save by their effects and fruits ; the Apostles according to the Rule , a notioribus inchoandum , he begins with the former , that thereby as by streams issuing and flowing down from a spring we may ascend up to the wel-hed , or as by tracing the cours and decurs of a river running down into the Sea , we may be directed unto that brimles and bottomles Ocean of Gods goodnes , from whence as they had their first rise , so they ar to return and emptie themselvs into , his glorie being their ultimate end . Chap. 11. 36. Again , because the apprehension of guilt and wrath is that which is wont most to affright men ; nor can there be anie tru peace or sound comfort of ought to a soul , until the discharge thereof he obtained ; the Apostle therefore in the first place entreats of that Branch of Justification , whereby men may be freed from and discharged of that guilt ; and makes that the first subject-matter of his Discours ; having artificiallie linked it to the later end and close of his Saluation ; wherein he had ( as the manner of Orators is ) endeavoured to insinuate himself into the hearts and minds of those to whom he wrote this Epistle , by declaration of his love and affection to them , that the doctrine delivered in it might take the better with them . Chap. 1. vers . 7 — 15. Now the onelie means of Justification he affirms to be by Faith in Christ , vers . 16 , 17. which to cleer and confirm , he endeavours to shew that all mankind standing of themselvs guiltie of sin in Gods sight , are therefore liable to wrath . This to make good , he divides the whole race of mankind into two ranks , Gentiles and Jews . 1. Concerning the Gentiles he prooves that they ar so , from the light of nature , reveiling a Deitie to them , and his wrath against sin ; the substance of his Law engraven in their hearts , and the testimonie of their own conscience accusing them of the breach of that Law , so that they carie about with them & within them , both a Law whereby they ar to be tried , so that they can not pretend ignorance , and a witnes , who when time shal come , wil give in such evidence against them , that they shal not be able to plead not guiltie . Chap. 1. 18. to 2. 16. 2. Concerning the Jews , who would easilie yeeld it of the Gentiles , but not of themselvs , who they deemed might be sufficientlie cleered , either by the works of the Moral , or rites of the Law ceremonial , he proves the self same , from those hainous sinnes that the writings of their own Prophets charge them withal , Chap. 2. 17. to 3. 19. And the force of the Apostles argument ( not so commonlie observed ) seems herein to consist , that if sinne of all sorts were so rife and so rank among that people , who had the greatest light to inform them of the nature and haynousnes of sin , and the strongest means to courb and restrain it in them , it must needs argu an universal corruption and depravation of mans nature , and a very sinful disposition in the whole race of mankind . Hence the Apostle inferres , drawing all that he had before delivered to an hed , that the whole world , consisting , of Gentile and Jew , stands guiltie of sin in Gods sight , Chap. 3. 19. and consequentlie , that no man , be he Jew or Gentile , if he come to be araigned , as a sinner at Gods Tribunal , and there tried by Gods Law , whither written or inbred , can be justified by his works , vers . 20. Thus having remooved the wrong means of the Justification of a sinner in Gods sight , he proceedeth to establish the right . And that is by such means onelie as God out of his free favor and grace hath assigned : now the means by God assigned , are the satisfaction to Gods Justice made by Christ with his bloud , and Faith on mans part apprehending and relying on him and it . Vers. 21 — 27. In prosecution whereof the Apostle layeth down the main causes and means of Mans Justification . 1. The contriving or designing cause , God , vers . 25. 2. The procuring and producing cause , Christ , vers . 24. 3. The purchasing or meritorious cause on Christs part , the ransome paid , vers . 24. and satisfaction therby made with his bloud , vers . 25. 4. The instrumental cause on mans part apprehending him and it , Faith , vers . 25. 5. The impulsive cause of the thing done in general , Gods free favor and meer mercie , vers . 24. 6. The impulsive cause of doing it in this manner and by these means ; 1. The manifestation of Justice , vers . 26. on Gods part . 2. The exclusion of Gloriation on Mans part , vers . 27. 1 Cor. 1. 29-31 . There followeth lastlie hereupon in the words of my Text the Main and Apostolical Determination of the Principal Point , containing in it the Summe and Substance of all ; and that tanqam è cathedra , in a Doctoral manner , peremtorilie delivered , as by necessarie and irrefragable consecution from the premisses resulting ; We conclude therefore that a man is justified by Faith without the Works of the Law. In the opening whereof to proceed the more closelie and cleerlie , and to remoov such rubs and scruples as we shall meet with in the way , we shall take into consideration these fower heds ; 1. What is ment here by the word Justified . 2. What Faith it is by which we ar said to be Justified . 3. How by this Faith man is said to be Justified . 4. How by Faith to be Justified without Works . For the first of these , what is here ment by the word Justifie ; or what it is to Justifie , and how the word is here taken , I shal in the first place examine , and endevor to remoov some senses or meanings of the word given by divers , whom I conceiv to be mistaken : and in the next place deliver and endevor to assert what I take to be the right . Of those whom herein I conceiv to be mistaken , some there are that give the word Justifie here a single , some that give it a double sense . Of the former sort , to wit , of those that give it a single sense there are two classes or ranks . The one is of those , who would have the word Justifie here signifie , to make reallie , inherentlie , habituallie , formallie just : that which we commonlie according to the usual phrase of Scripture ar wont to term , to sanctifie , or to make holie . For Justice or Righteousnes , and Sanctitie or Holines , taken in the largest sense , ( when not opposed either to other , or where not distinguished either from other ) seem both one and the same , and signifie goodnes in general . as Job . 1. 1. Matth. 5. 20 , 33. and elswhere . Thus the Fathers of that Tridentine Councel or Conventicle rather , after many windings and turnings , and ambiguous passages , seem at length to pitch upon ; when thus they conclude , Session 6. de Justificat . cap. 7. Vnica Justificationis formalis caussa est Justitia Dei , non qa ipse justus est , sed qa nos justos facit , qa videlicet ab eo donati , renovamur spiritu mentis nostrae , & non solum reputamur , sed vere justi nominamur & sumus , &c. The onlie formal cause of Justification , is the Righteousnes of God , not whereby he is righteous , but whereby he maketh us righteous , to wit , wherewith being by him endowed , we ar renewed in the spirit of our mind , and become not reputed onely , but ar named and ar indeed trulie righteous , receiving righteousnes each one in himself , according to that degree , which the Holie Ghost imparts to each at his pleasure . And Bellarmine therefore ( whatsoever he or they seem to say elsewhere ) de Justificat . lib. 2. cap 2. maintains this to be the meaning of the Councel there , Formalem causam justificationis esse justitiam inherentem : That the formal cause of Justification is inherent righteousness . And hence Suarez entituleth his Books , wherein he debates the point of Justification , De Sanctificatione , Of Sanctification . Hence that distinction so rife with Popish writers , taken from that place of the Councel of Trent before mentioned , and of which also Bellarmine de Justificat . l. 1. c. 1. concerning a first and a second Justification . Illa qa ex impio justus , ista qa ex justo justior fit . A first , whereby a man is of a bad man made good ; a second , whereby he is of a good man made better . The former whereof they say is done by an infusion of grace inherent , the latter by exercise of such grace so infused . Which indeed are no other but two degrees of that which we usuallie , and more fitlie , term Sanctification , the one the beginning , the other the growth and progress of it . 1 Pet , 1. 22 , 23. and 2. 2 2 Pet. 3. 18. Now tru it is , 1. That it we respect the Notation or Original of the word Justifie , it should signifie to make just , as Sanctifie , to make holie . But if we regard the common use of it , it no more so imports , then as Sanctifie used of God , doth to make holie ▪ or magnifie in common use of speech to make great . And it is the Ordinarie use of words , not their Original without it , that must carrie it , and determine what they do import , and how they ar to be understood . 2. It is not improbable that the Hebrew and Greek words which the Latine word Justificare ( tho not found in any Classical Author ) and our English Justifie , verie rife with us , seem to answer ) are sometime , tho verie seldome , taken in Scripture for to make a man inherentlie or habituallie just by a good qalitie infused or wrought into him . so Dan. 12. 3. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Justificantes , as Junius and Pagnine render it ; or qi justificant , as Calvin ; qi justificaverint , as Piscator . that is , as he expounds it , crudientes ad justitiam ; such as by instruction bring men to righteousnes ; or as our English hath it , convert men to righteousnes : and Calvin therefore is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place ; tho being terms of a divers notion , yet do design the same persons ; expounding also the former of them not passively or habituallie , docti , sapientes , or intelligentia praediti , as some do , whom our English following renders it , those that be wise , but as in an active sens ( which the form of it requires and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of divers Psalms seems to import ) doctores , sive erudientes , as Piscator also renders it , those that teach and instruct , and by teaching and instructing make men wise , bring them to tru wisdom . So Revel . 22. 11. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word for word , justificetur , as the next also to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur , seems to be taken in the like manner , whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieing continuance onlie be rendred there adhuc as Beza , and our English stil , or as implieing a further growth also , be rendred amplius as Piscator , and Junius in his annotation , magis ac magis , more and more , for the word wil admit either : the whole series of the context seems to carrie it strongly this way , He that deals unjustlie , let him deal stil unjustlie , and he that is filthie , let him stil be filthie , and he that is just , let him stil be just , or be more just ; and he that is holie , let him be stil holie , or more holie . Sanctitati amplius studeat , Piscat . as in way of antithesis or opposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so again on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit and apt correspondencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in a notion distinct . And these I conceiv ar the onlie two places in Scripture , where the term of Justifying or those answering it , is thus used . 3. It cannot be denied , but that some of the Antient Fathers have expounded the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some passages of this our Apostle in the same sens that these men do . So Chrysostom in his eighth Sermon on this Epistle , expounds it in Rom. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that justifieth the ungodlie , that is , saith he , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of ungodlie make him just . So Augustine Ep. 120. c. 20. and in Joan. tract . 3. Qi justificat impius ; hoc est , impio facit pium . He that justifies the ungodlie , that is , of ungodlie makes him godlie . And on Psalm 30. Serm. 1. Qis est qi justificat impium ? qi facit ex impio justum . Who is it , that justifies the ungodlie ? he that makes him of ungodlie just . And serm . 3. Si justificatur impius , ex impio fit justus . If the ungodlie be justified , he is of ungodly made just . Wherein howsoever , I suppose , they misse the right sens of the word in that place , yet their meaning seems sound , to wit , that where God pardons sin , there he purgeth it out too , and that Faith infused purifies the heart , and enableth a man to live righteouslie : and that everie justified person , is sanctified also . so Chrysostom expreslie expounds himself in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That God is able sodainlie not onlie to free a man from penaltie that hath lived in impietie , but to make him righteous too . And Augustine in his inchoate Exposition of this Epistle ; Venit gentibus justificatio fidei in Christo , non ut qia justi erant crederent , sed ut credendo justificati , deinceps juste vivere inciperent . Justification of or by Faith in Christ came unto the Gentiles , not that they might believ because they were just , but that by beleiving being justified , or made just , they might thenceforth begin to live justlie . 4. It is a certain and undeniable truth indeed , that all tru believers may be said to be Justified , taking the word Justifie in that sens , wherein it imports habitual or inherent righteousnes : for all that ar Justified , are also sanctified , 1 Cor. 6. 11. and Christ is made as well sanctification as righteousnes to all those that have interest in him , 1 Cor. 1. 30. Having the Image of God consisting in tru holines and righteousnes reformed and restored in them , Eph. 4. 23 , 24. Col. 3. 10. And growing up therein with growths of God , Eph. 4. 15 , 16. Col. 2. 19. Whence it is that Abel is called righteous Abel , Math. 23. 35. and Noa a just man in his generation , or the age he lived in , Gen. 6. 9. and Job a just man , fearing God and eschewing evil , Job 1. 1. and Zacharie and Elizabeth just in Gods sight ( sincerelie righteous , just there where God sees , 1 Sam. 16. 7. ) Walking blameleslie ( not in some , and not in other some , but ) in all the commandements and Ordinances of God , Luke 1. 6. But as Andradius a Papist and a stif maintainer of the doctrine of the Trent Conventicle , whereof also he was a member , in his Orthodox Explications ( as he entitleth his work ) doth wel observ , lib. 6. fol. 186. Diversae & maxime disjunctae qestiones sunt , An ita se res habeat , & utrum ex vocis significatione concludi recte possit . They are two divers and far different qestions , how the things themselves are , and what may be concluded rightlie from the signification of a word , or what it is , that is thereby intimated . Now that this cannot be the sense and meaning of the word Justifie in this place , it is apparent enough . For 1. the qestion is here , how a man being a sinner , a transgresser , a wicked , an ungodlie one , may come to be justified and discharged of his sins , and acqitted of them at Gods tribunal , Chap. 3. 19 , 23. and 4. 5. and 5. 6 , 8. and the justification here delt in consequentlie such a justification whereby may be procured a discharge from the guilt of fore passed delinqencies , vers . 25. But this cannot be attained or procured by such a justification as they would have here understood , to wit , by sanctification or inherent holines and righteousnes . For ( to let pas the defectiveness of it while we live here ) have we never so much of it , and do we never so much with it , it is no more all then du debt , we ow it now to God , as well as formerlie we did , Luk. 17. 10. Rom. 8. 12. 1 Joh. 2. 6. And the payment of one part of a debt wil in no reason discharge a man of the non-payment of an other part ; it would be a verie selie and sorie plea for a tenant sued by his Landlord for the arrear of his rent wherewith for manie yeers past he is behind hand , to plead that he had some qarter or two begun now to pay him , and entended thence forward to do it . 2. The justification here spoken of concerns the guilt of sin and the removal of it , vers . 9. 19. as Psal. 103. 12. Whereas such justification as they would have here entended , being no other then sanctification , respects not the guilt , but the filth of sin : the justification here spoken of is of acts of sin past , vers . 23 , 24. sanctification is of the present inherent corruption , Ephes. 4. 22 , 23. 3. The justification here handled is opposed to crimination and condemnation , Chap. 8. 33 , 34. Whereas sanctification is no way opposed unto either of them , but to pollution , corruption , and contamination , 2 Cor. 7. 1. Heb. 9. 13 , 14. 4. The Apostle handles these two branches of mans restitution from his natural condition apart . As he doth apparentlie distinguish them elswhere . ye ar sanctified , ye ar justified , 1 Cor. 6. 11. so here he handles them distinctlie and severallie , justification by it self , in Chap. 3 , 4 and 5. and sanctification by it self , in Chap. 6 and 7. And thus much may suffice for the removal of their notion , who would have the word justifie here signifie , to make habituallie or inherientlie just . 2. Others would have the word justifie here to import nothing els but to pardon , to remit , to forgive sin , and conseqentlie maintain justification to consist wholie and entirelie in remission of sins . This divers Protestant writers stiffie maintain , among whom Piscator most directlie and largelie against Eglinus and Lucius , and Wotton in the second Book of the first part of his prolix Treatise of Justification . And tru it is , 1. that not onlie some of the Antients seem so to say . And Bernard Epist. 190. Qid est ipsa ( peccatorum remissio ) nisi Justificatio ? What is remission of sinnes it self , but justification ? And manie Orthodox Divines of later times ar produced as speaking somewhat to the same purpose , ( see Wotton of Justif. part . 1. lib. 2. cap. 3. 6. ) who yet by their discourses elswhere seem to have ben otherwise minded , however in eagerness of opposition to that Popish Tenent of justification by inherent righteousnes , sometime they so speak : nor doth the exclusive particle used by them seem to intend anie more then to debarre and keep out the collation of grace inherent or the exercise of it from having anie place or office allowed them in the justification of a sinner , that which Bellarmine himself ingenuouslie acknowledgeth of Calvin , who is most of anie qoted and urged by the Patrones of this Opinion as concurring therein with them . See Wotton where above , Chap. 4. throughout . And Bellarmine of justification , lib. 2. Chap. 1. Who also himself in his disputes concerning Penance , lib. 1. Cap. 10. hath let slip these words , the same with Bernards above , Qid est peccatorum remissio nisi justificatio ? What is remission of sins but justification ? and yet is far from holding justification to consist wholie and entirelie in a bare remission of sinnes . 2. It is no les tru , that justification and remission of sinnes go alwaies togither , and ar never sundred in Gods dealing with those whom he accepts of and is reconciled unto in Christ , Act. 13. 31 , 39. Chap. 3. 25. and 4. 7. And that both of them respect the guilt of sinne . But yet that this cannot be the genuine meaning of the word justifie , is as apparent , yea in some regard more apparent , then the former . For 1. Neither the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the old Testament , nor the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of in the Greek Version of the old Testament , and from thence by the Penmen of the New , to answer thereunto : ( whereas in other antient Greek Autors it is never found so taken but in a far differing sense , as I have elswhere shewed at large ) nor the Latine Justificare framed to expres either of them , nor our English term justifie drawn from the Latine , and in ordinarie use with us , do ever so signifie , or ar ever so taken . For the Hebrew of the old Testament , see Gen. 44. 16. Exod. 20. 7. and 23. 7. Deut. 25. 1. 2 Sam. 15. 4. 1 King. 8. 32. 2 Chron. 6. 23. Job 27. 5. and 32. 2. and 33. 32. and 40. 8. Psal. 51. 4. cited Rom. 3. 4. Psal. 82. 3. Prov. 17. 15. and 24. 24. Esay 5. 23. and 43. 9 , 26. and 50. 8. alluded to Rom. 8. 33. Esay 53. 11. Jer. 3. 11. Ezek. 16. 51 , 52. Dan. 8. 14. and 12. 2. Mic. 6. 11. For the Greek of the new , see Mat. 11. 19. and 12. 37. Luke 7. 29. 35. and 10. 29. and 16. 15. and 18. 14. Rom. 6. 7. 1 Cor. 4. 4. 1 Tim. 4. 16. Tit. 3. 7. Rev. 22. 11. Now take a view of these places ( and I suppose verie few , if anie , have escaped me , wherein the term of justifying is found in Scripture , beside those under present debate , of Paul , Rom. 2. 13. and 3. 20 , 26 , 28 , 30. and 4. 2 , 5. and 5. 1 , 9 , 16 , 18. 1 Cor. 6. 11. Gal. 2. 16 , 17 , 24. and 5. 4. Act. 13. 39. and of James 2. 21 , 24 , 25. ) take , I say , a view of all these places , and substitute weresoever you find the term justifie , insteed of it pardon , where justification , pardoning , where justified , pardoned , and see if in any of them so rendred anie fit or convenient sense wil thence arise , yea , whether the notion in most of them wil not be verie uncouth , and not inconvenient onlie but even sensles and absurd . To instance in some few , ( for to run over all would be over-tedious ) read we the words of Judah to Joseph , Gen. 44. 16. How should we pardon our selves ? read we Moses his of Judges , Deut. 25. 1. They shal pardon the righteous , or guiltles , and condemn the wicked , or guiltie : read we Davids to God , Psal. 51. 4. That thou maist be pardoned ; when thou speakest . Jobs to his Friends , Job 27. 5. God forbid that I should pardon you , till I dye : Christs of wisdoms children , Mat. 11. 19. Wisdome is pardoned of her children : those of his , Mat. 12. 37. By thy words thou shalt be pardoned : those our Apostles concerning himself , 1 Cor. 4. 4. I know nothing by my self ; yet am I not therefore pardoned : or concerning our Saviour , 1 Tim. 4. 16. Pardoned in the Spirit . Read , I say , these passages thus ( to let the rest pas ) and you shall give them a sens clear besides , yea far differing from , and in some of them directlie contrarie to the mind and meaning of the persons by whome they were spoken . Herein therefore Andradius of whome before , is in the right , and keeps within the bounds of truth , when he affirms in his Orthodox explications , above mentioned , lib. 6. fol. 185. That if a man examine all the places in Moses and the Prophets , where the term of justification is used , he shall scarce find anie ( he might have said trulie , he shall finde none ) where pardon of sin is thereby signified . And it s against reason , to reqire a term to be so taken in this our Apostles discourse in such a sense , as it is no where found used , either in holie Writ , wherein it so often occurres , or in ordinarie speech , or in anie prophane writer . 2. That the things themselvs ar divers and distinct eyther from other , it is apparent . For it is an undoubted Axiome , Qae subjecto differunt , inter se differunt . Those things that differ in Subject , that is , the one whereof may be found in some subject , where the other is not , are distinct and divers one from another . But so it is with these two , remission of sin , and justification . for remission may be where justification is not ; and justification may be , where remission is not . If a man have wronged me , I may forgive him , as David did Shimei , 2 Sam. 19. 23. and yet not justifie him in his dealings , 1 King. 2. 8 , 9. And where a man is falslie accused of wrong done to another , there may he be justified , and yet nothing remitted , because no wrong at all done : so Deut. 25. 1. Psal. 51. 4. Yea in Gods dealing with the Sonnes of men , tho in regard of a mans state and condition in general , he never remittes sin , where he doth not justifie ; yet in regard of some particular acts , he remittes sometime , where he justifies not . Psal. 78. 37 , 38. Tho their heart was not upright with him , ( their semblance of repentance was but counterfeit , not sound and sincere ) yet out of the abundance of his compassion he forgave their iniqitie , and destroyed them not . So far forth remitted it , as not instantlie to destroy them for it . And sometimes he justifies where he remittes not , as he did in approving of Phineaz his act as a just and righteous deed , Psal. 106. 30 , 31. And as he is said to justifie the Prophet Esay in the discharge of his Ministrie , Esay 50. 8. Yea , wil you see a manifest difference between these two , by an instance , that may make it plain to the meanest capacitie . A partie offends and wrongs his Neighbor , who therefore intends or attempts to follow the Law against him : if now upon the Parties own submission and bare acknowledgement of his offence , or at the mediation and entreatie of some common friend to them both , the Partie offended is content to let fall his suite , and doth freelie forgive the wrong ; here is remission , but no justification . And if by his Heir or Executor after the wrongeds decesse the Partie who did the wrong should be qestioned for it , he could not stand upon his justification , he could onelie plead his pardon . Again , say a man have wronged his Neighbor , but hath made him ful satisfaction for the wrong done him , or if not able to do it himself , hath procured some frend to do it in his behalf , and the Partie wronged having accepted thereof , doth thereupon remit it and seeks no further remedie against him for it , here the Partie that did the wrong , if he should at anie time after be qestioned for it , he may stand upon his justification , and plead not guiltie , because he can plead satisfaction made and accepted : and this latter , not the former , is the verie case between God and man in the justification of a sinner : satisfaction is the main ground of the justification of him , not made by him , but by Christ for him . So even the Papists themselvs in this regard sounder then the Socinians . Bellarmine de justificat . lib. 1. cap. 2. Est hoc loco breviter annotandum , Christum non esse causam justificationis meritoriam , qasi Pater in gratiam sllii nobis peccata dimiserit , qomodo saepe reges in gratiam amicorum potentium reos absolvunt ; sed qoniam pretium redemptionis exactum persolvit , & ex rigore justitiae pro nostris omnium sceleribus satisfecit . This is ( saith he ) breiflie to be here observed , that Christ is not the meritorious cause of justification , as if the Father in favor of the Sonne did forgive us our sinnes , as Kings oftentimes assoil guiltie Persons out of favor to , and at the suit of frends ; but because he hath paid an exact price of ransome , and thereby in rigor of justice made satisfaction for the wickednesses of us all . What could anie Protestant writer say in this point more ? And Calvine ( among manie other ) albeit that manie parcels and long passages ar produced out of him , from those places , wherin he bends his discours against the former conceipt of justification consisting in an infusion of habitual and inherent holines , as if he restrained it unto , and would have it wholie consist in a meer pardon , and bare forgivenes of sin ; yet he places it , where he speaks his mind out more expreslie , in such an absolution as is obtained by a full satisfaction intervening . For so he speaks in his Institutions , lib. 3. cap. 11. Sect. 3. entreating of that place , Act. 13. 38 , 39. Vides post remissionem peccatorum justificationem hanc velut interpretationis loco poni ; vides apertè pro absolutione sumi ; vides operibus legis adimi ; vides merum Christi beneficium esse ; vides fide percipi ; vides deniqe satisfactionem interponi . You see , saith he , after remission of sinnes mentioned , that this justification ( to wit , such as we maintain , not such as Popish writers manie of them would have ment ) is by way of interpretation put ; you see it is manifestly taken for absolution ; you see it is taken away from the works of the Law ; you see it is a meer benefit of Christ ; you see lastlie that satisfaction is interposed . Which last clause they do not well to clip off , who among manie other , cite this place also of Calvine as patronizing their opinion , which we here oppose , in that point . And in the same place , Justificare , nihil aliud est , qam eum qi reus agebatur , tanqam approbata innocentia à reatu absolvere . To justifie is no other , then to assoil the partie qestioned from guilt , as approved innocent , or guiltles , which is another matter then meerlie to pardon . neither is this difference a slight matter or of light weight , and unworthie much regard , since that herein Socinus states the Controversie between the Orthodox Divines , and himself with his adherents , in his Theological Prelections , cap. 15. thus speaking ; Qaeritur utrum in justificatione nostra per Christum , peccata nostra compensatione seu satisfactione aliqa deleantur , an vero remissione & condonatione . pleriqe satisfactione interveniente id fieri arbitrantur ; nos vero simplici condonatione . The qestion is , whether in our justification by Christ , our sins are done away by some compensation or satisfaction , or by remission and condonation . The most say this is done by satisfaction intervening ; but we by simple condonation . And the former way Calvine expreslie takes to , where he delivers herein his mind more fullie . Thus having discovered and refelled the mistakes of two sorts , who both give the Term of justification a single notion , the one confounding it with sanctification , the other making it all one with remission of sinnes . I shall now proceed to the examination of some others , who amisse also ( as I suppose ) give it a double , or a complicate notion . and of these also there are two divers parties . The former is of those that would have justification to consist partlie in remission of sinnes , and partlie in sanctification and the renovation of the inward man. So the Fathers of the Councel of Trent seem at least to determine , where they say , Sess. 6. c. 7. of justificat . Est ipsa justificatio , non solum peccatorum remissio , sed & sanctificatio & renovatio hominis interioris , unde homo ex injusto justus fit . that is , justification it self is not onlie remission of sins , but sanctification also and renovation of the inward man ; whereby of unjust a man is made just . And so Bellarmine also de justific . lib. 1. cap. 2. Justificatio impii constat ex remissione peccati , & infusione gratiae . Justification consists of remission of sin , and infusion of grace . Or as some others , remissione peccatorum & infusione justitiae sive gratiae sanctificantis . In remission of sinnes and infusion of righteousnes or sanctifying grace . And howsoever Bellarmine charge Calvin with fraudulent dealing in his Antidote against the Doctrine of the Councel of Trent , Sess. 6. in saying , Caussam Justificationis faciunt duplicem , &c. that the Fathers of that Councel make a twofold cause of Justification , as if we were just , partlie by remission of sinnes , and partlie by spiritual Regeneration . Yet the words of that passage above recited seem to intimate no other : and Bellarmine himself besides what out of him before , in Chap. 6. of the same Book before pointed to , terms remissionem peccati & donum renovationis , utramque partem Justificationis , Remission of sin , and the gift of renovation , both parts of Justification . concerning which see Wotton more largelie , de Justificat . part . 2. lib. 2. cap. 6. Yea throughout the whole Chapter his main intendement is , as himself propounds it , to prove , from Scripture , Reason , and Autoritie , Justificationem non consistere in sola peccatorum remissione , sed etiam in interna renovatione , that Justification consists not in remission of sins onlie , but in inward Renovation also . Tru it is , that in the restauration and restitution of man fallen from God , and the conversion and reconcilition of man unto God , both these are done , both sin is remitted and the soul is sanctified . But in neither of these ( to speak distinctlie and properlie ) doth Justification consist , as hath of either ben shewed ; and if in neither severallie , nor in both of them joyntlie . 2. Others , and those also of our own , would have Justification to consist , partlie in remission of sinnes , and partlie in imputation of righteousnes . And I pass by that which Bellarmine in the place before mentioned cites out of Calvin , where having charged him to have dealt fraudulentlie , as before was observed , with those of Trent in saying they made a twofold cause of Justification , whereas they say elswhere that there is one onelie formal cause of Justification ; he retorts the charge upon Calvine himself , who howsoever in that place of his Antidote he affirm , Vnicam & simplicem esse Justificationis caussam , that there is one onlie single cause of Justification ; yet elswhere , to wit , in his Institutions , lib. 2. cap. 11. sect . 2. doth in expres words affirm , Justificationem in peccatorum remissione ac justitiae Christi imputatione positam esse ; that Justification consists in remission of sins and imputation of Christs righteousnes . Which form of speaking manie others of our besides him use . But Calvines meaning is not as the Cardinal would have it , that these were two several causes , or two distinct parts of Justification , remission of sinnes , and imputation of Christs righteousnes ; but he joines these two together , as two argumenta consentanea , the cause and the effect , the one being the ground and foundation of the other . His words are these , Nos Justificationem simpliciter interpretamur , acceptionem , qa nos Deus in gratiam receptos pro justis habet ; eamqe in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus . We interpret Justification simplie , or singlie , acception , or acceptation , whereby God accounts us for just , being received into grace ; and we say that it consists in remission of sins and imputation of Christs righteousnes . Tru it is , that Polanus , who also cites this place of Calvine , both in his Partitions , lib. 1. and in his Theses de partib . Justificat . tho he say , Justificatio un●ca est ; Justification is but one ; addes , sed ejus partes duae sunt ; but of it , or of Justification there are two parts , ( which Calvine sayes not ) remission of sins and imputation of Christs righteousnes , which latter he defines , ben●ficium Dei , a benefit of God , whereby he vouchsafeth , to account as ours Christs obedience , &c. Whereby he sustained the pains of sin for us , even as if we had sustained the same our selves . which words of his implie that imputation to be rather the ground , then anie part of Justification . Leaving Calvine therefore , and those that use the like expressions ; we shall applie our selves for the present onelie unto those , who make remission of sins , and imputation of righteousnes two distinct parts of Justification . So Ludovicus Lucius in his Christian Theologie , Justificatio est tum peccatorum ●emissio , tum justitiae imputatio ; il●a , qa Deus omnia credentium peccata corumqe reatum simul & paen●● propter satisfactionem Christi pro illis condonat eisqe non imputat , haud secus ac si nunquam ab eis peccatum fuisset , &c. Ista , qa credentibus perfectam Christi justitiam ac sanctitatem ita acceptam habet , ut propter illam justos ac sanctos reputet , ac si illa ipsis iness●t , atqe ab ipsis praestita esset . Justification is both remission of sins , and imputation of righteousnes ; that , whereby God pardons all the sins of beleivers for the satisfaction made by Christ for them , as if they had never sinned ; this , whereby unto those that believe he accounts and accepts the perfect holines and righteousnes of Christ , as if it were in them , and had been performed by them . Yea thus beside others not a few , Bishop Downham of Justification , lib. 1. cap. 4. sect . 16. but with some difference from those other , There ar two parts of Justification ; the one the absolving from the guilt of sin and damnation ; the other the accepting of a beleiving sinner as righteous unto life . And tru it is , that wheresoever God justifies a sinner in and for Christ , there he remittes sinne , and there he imputes righteousnes , Act. 13. 38 , 39. Rom. 4. 6 , 7. Howbeit this exposition of the term Justification seems faultie as wel as the former : and that two ways . 1. With the most of them , it draws remission of sinnes into the verie nature of Justification ; whereas remission of sinne , is a divers and distinct thing from Justification , as hath formerlie ben shewed ; and therefore no part of it . 2. With them al , it presumes in the matter of Justification a needles twofold act , the not imputation of sinne , and the imputation of righteousnes , as two distinct things ; whereas not to impute sinne in consideration of satisfaction made for it , is no other thing then to impute righteousnes to the Partie therein concerned . Since that a man can not be deemed or doomed guiltles or faultles , but he must of necessity be deemed or doomed just or righteous ; there being no medium or middle state between a delinquent or a guiltie person and one guiltles or just . He that can proov himself no delinquent , but free from fault , must of necessity be justified , acqitted and assoiled as just . See Deut. 25. 1. If nothing but sinne can make a man unjust , then surely the utter absence of sinne must necessarilie make a man just . See Pauls plea , Act. 25. 8. Hitherto we have endevored to shew , what to justifie , as the Apostle here takes it , and as the word is most commonlie used , is not : we now pass on to shew what it is , and what indeed it properlie imports . The word Justifie therefore ( as our writers do generallie against the Papists maintain ) is forense vocabulum , a term taken from Courts of Justice , and courses or cases of judicature , as appears plainlie from Deut. 25. 1. 1 King. 8. 32. 2 Chron. 6. 23. Psal. 82. 3. Prov. 17. 15. Esay 5. 23. and 43. 9. And it is an act either of the Partie himself qestioned , or of his Advocate , or of the Jurie , or of the Judge , or of them all . Of the Partie himself , when he pleads not guiltie , and stands upon his defence , as Paul doth , Act. 25. 8. of the Advocate , when he defends and maintains his Client to be not guiltie , as the convert theif pleaded for Christ on the Cross , Luk. 23. 42. of the Jury , when they give in their verdict in behalf of the Party accused as not guilty , as the Pharisees did in the behalf of Paul , Act. 23. 9. of the Judge , when he pronounces him not guiltie , and so cleeres and assoiles him , as Pilate did Christ , Luk. 23. 14 , 15. the Advocate justifies by pleading and defending as not faultie ; the Judge by pronouncing and sentencing as such . and to Justifie conseqentlie , in a judiciarie way , is to discharge from guilt of sin , or declare free from it , either by defence , as an Advocate , or by sentence , as a Judge . Now hence the term of Justifyeng is taken , and used out of such solemnities , applied to other proportionable acts , but retaining stil its proper and genuine notion , even the same that in those set and solemn courses and cases it had . Thus a man is said to Justifie himself , when he stands upon his own innocencie , and maintains his own faultlesnes and integritie , against such as charge him with ought amisse . So Job 27. 5. Luk. 16. 15. John 8. 46. and others , to justifie a man , when they stand in defence of him , and maintain his honestie and innocencie against those that qestion it , and either doubt of it or denie it . So 1 Sam. 19. 4. To Justifie then in general is to defend , or cleer , acqit or assoil from fault or guilt , from desert of blame or penaltie , and conseqentlie to proov or approve and pronounce guiltles or just . not to make just , save in such an improper sens , as when we use to say ▪ you would make me a theif , or , you would make me a lier , that is , you would aspers me with , or fasten such an imputation upon me . as John sayes , of him that beleives not God , that he makes him a liar , in not giving credit to him , 1 John 5. 10. and , you would fain make such an one an honest man ; when our meaning is , you would proov , or approov him , as such . so that as to sanctifie when it is spoken of God , Esay 8. 13. is not to make him holie , as he doth us , Heb. 2. 11. but to acknowledge him so to be ; and to glorifie him , Psal. 50. 14. Gal. 1. 23. is not to make him glorious , as he doth us , Rom. 8. 30. but to acknowledge his glorie , and ascribe glorie to him ; and to magnifie , is not to make him great , but to acknowledge and set forth his greatnes , Psal. 34. 3. So to justifie is not to make just , but to declare and pronounce just . and as a mans righteousnes is said to be taken from him , when he is censured or condemned as unjust , tho he be never so just , nor be anie whit the les just , because unjustlie so deemed or doomed , Esay 5. 23. Job 27. 5. In a word , as a wicked or guiltie person is said to be made wicked , or guiltie , when he is convicted and condemned as such ; so is the righteous or guiltles partie said to be Justified , or made righteous , when he is acqitted and assoiled as such . See both terms so used , Deut. 25. 1. and Job 40. 8. so Job 27. 5. What the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English that I should justifie you , The Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I should pronounce you righteous , and the Latine ut justos judicem vos , That I should judge you righteous , Job 27. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine , ut tu justifice●is , That thou maiest be justified , as the Greek renders the same , Psal. 50. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist appear to be just , Prov. 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that judgeth the unrighteous righteous , & the righteous unrighteous . and the Latine more expreslie , Qi justificat impium , & condemnat justum . and our English accordinglie , he that justifies the wicked , and condemns the just . yea , so Augustine himself , tho oft elswhere he go the other way , as before hath ben shewed ; and in his tractate of the Spirit and Letter , Chap. 26. discoursing of that passage of the Apostle , Rom. 2. 13. Not the hearers of the Law , but the doers of it shal be justified , he tread a while in his wonted track , yet after some forced and far-fetcht expositions given of the words , at length he pitcheth upon this ; Aut certè ita dictum est , Justificabuntur , ac si diceret , justi habebuntur , justi deputabuntur ; sicut dictum est de qodam , ille autem volens se justificare , id est , ut justus haberetur & deputaretur . unde aliter dicitur , Deus sanctificat sanctos suos ; aliter autem , sanctificetur nomen tuum , nam illud ideo , qia illos ipse facet esse sanctos , qi non erant sancti ; hoc autem ideo , ut qod semper apud se sanctum est , sanctum etiam ab hominibus habeatur . Or certainly it is so said , they shall be justified , as if he should say , they shall be accounted , they shall be reputed just ; as it is said of one , he willing to justifie himself , Luk. 10. 29. that is , that he might be counted and reputed righteous . Hence it is otherwise said , God sanctifies his Saints , and otherwise , sanctified be thy name , for that therefore because he makes them to be holie , who before were not holie ; but this therefore , that that which is alwaies holie of it self , may also of men be accounted holie . And that the word Justifie is to be here so taken , appears 1. From vers . 19 , 20. for what is there taken from and denied unto works , is here attributed and ascribed unto faith . But of works it is there said that by them no man living can plead not guiltie , or be assoiled at Gods tribunal . And the meaning therefore must by necessarie conseqence be that by faith they may . 2. From Chap. 8. 33. Where Justification is opposed to accusation or crimination , that is , charging a man with guilt , and condemnation , or passing sentence against him thereupon , the place taken from Esay 50. 8. and Justification therefore conseqentlie a discharge thereof . Howbeit because remission of sinnes is by so manie said either to be the verie same with Justification , or to be at least contained in it , I shall endevor further to shew what neer affinitie and necessarie connexion these two free gifts of God have in the work of mans redemption and reconcilement to God , and yet how they are distinguished the one from the other . 1. Remission of sinne , tho it be not the same with Justification , yet is it a necessarie conseqent of efficacious Justification grounded upon satisfaction tendred and accepted , made and admitted . For as one that hath done a wrong can no way now be justified , but by making full satisfaction to the Partie wronged for the wrong that he hath done , and the offence that he hath committed : So when such satisfaction is made & accepted , and the Partie that did it in regard thereof Justified , that is , thereby thereof discharged ; reason and eqity reqires that the offence be remitted , that is , that the Partie wronged cease now to be offended with him , whome he was justlie offended with before . 2. Remission simplie and nakedlie considered in it self , is a work of mercie or favor onlie : whereas Justification , to speak properlie , is a work of Justice , Deut. 25. 1. Psal. 82. 3. yea in the same act , where upon satisfaction in some other kind is from a stranger admitted in the behalf of the delinquent , the wrong is remitted , tho it be a point of favor and mercie in regard of him to whome it is done , yet it is a point of Justice in regard of him for whome it is done . if it be done at entreatie and intercession onlie , it is meer mercie and free favor in regard of either ; but then , to speak properlie , there is no Justification ; if it be done upon a price paid , or valuable consideration performed , by a third Partie , it is a matter as well of Justice in regard of the one , as of mercy and free favor in regard of the other , and is not then a naked or bare remission , but justification properlie so tearmed . And this is the case of mans justification for the satisfaction made by Christ. Whence that of Bernard , Gratis hoc qoqe praestitum est : sed gratis , qod ad te attinet ; nam qoad Christum , non gratis salvus factus es pro nihilo , sed non de nihilo tamen . This also ( to wit , the work of thy redemption ) was freelie performed . but freelie , so far as concerneth thee ; for in regard of Christ , not freelie . thou art saved for nothing , but not saved with nothing : for nothing laid down by thee ; but not without a price paid by him . For as for that which a learned Writer of ours hath of a Judge or Ruler , upon some weightie considerations known to himself , remitting the penaltie of the Law , and so discharging a guiltie Person as if he were innocent and righteous , not according to Law and Justice , but out of a soveraign and absolute power ; as if that were the right meaning of the term of Justifyeng in the Apostles discourse , it cannot hold here . For 1. the Justification here treated of , is such a Justification as wherein there is a special manifestation of Gods Justice , vers . 26. whereas in such case ( which in plain terms is no other then meer pardon ) there may be an ample declaration of mercie , but no such demonstration of justice at all . nor doth that bear anie weight at all with me , which a late Annotator of no smal note doth largelie discourse upon the Apostles passages in this place , wherein he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie here not strict justice , but moderation , eqity , grace and mercie in pardon of sinne ; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just , conseqentlie , as it is here given unto God , to import a merciful and charitable person ; and to be taken no otherwise , then as it is given to Joseph , Mat. 1. 19. where it is said of him , that being a righteous , that is , a pious and merciful man , he was unwilling to expose or subject Marie to publick and shameful punishment , to execute the rigor of the Law upon her , or to urge it against her : affirming withal for the better support of this Paradox , which Socinus had broached before him in his Treatise de Christo servatore , lib. 1. cap. 1. as a thing worthie the observation , that the word seldome in these books ( the writings of the New Testament , I suppose he means ) if ever , belongs or is applied to the act of Vindicative or punitive justice . All which is apparentlie cross to the main intent and scope of the Apostle ; which is , as Cajetane also wel observes , to shew , that in the justification of a sinner , concurrunt gratia Dei & justitia Dei , both the grace or free favor of God , and the Justice of God also concur ; for it were grace alone , if God should remit or pardon sin without payment ; which God ( saith he ) never did nor doth ; but gratiae suae inserit justitiam suam , he riveteth into his grace or favor his justice ; and this his justice consists in the redemption or ransome , that is , the price that Christ paid to set us free . And the Scripture therefore saith not that we are justified by grace alone , but by grace and justice together , and both of them of God. And it seemes to me verie strange , that this learned man should say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just should in these bookes be seldome or never ment of punitive justice . For the Annotator himself acknowledges that the word of Justifying here is a juridical term , and as in juridical proceedings , so here there is a Judge , a Client , and a Law , and that the Judge here is God : now a Judge is called a just or righteous Judge , not in regard of shewing favor , or moderation and mercie , but in regard of doing Justice eqalie and indifferentlie , according to the strict right of each ones cause that comes to be tried before him . and Justitia forensis , that Justice that is exercised in Courts and courses of judicature , is as well absolutive as punitive , that is , consists as wel in acqitting the guiltles , as in condemning the guiltie , Deut. 25. 1. and Justice is the same in either ; and that Gods Justice doth as well appear in the acqitting us for Christ , as in exacting a payment for us from Christ , Esay 53. 7. Albeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteous , and its conjugates , is not verie freqentlie found in the writings of the New Testament applied to Courts and courses of judicature , because seldome occasion to entreat of them , nor are they over-frequentlie attributed to God , as a Judge , and to his judgement , yet where they are , it is apparent enough , that they have an eye to retributive justice , consisting in the assoiling of the guiltles and doing Justice upon the guiltie . To such manner of judicature had our Saviour Christs words qestionles respect ( tho directed to private judgement ) and not to anie favorable or eqitable compliance , when he said to his hearers , John 7. 24. Judge not according to sight or outward appearance , but Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just or righteous judgement . Yea , when of himself and the judgement that he wil in his appointed time execute , he saith , John 5. 30. As I hear , so I judge , and my judgement is just . Which place the Annotator himself expounds , as of saving those that believe on him , so of damning those that reject him . And what other sens can the word bear in those passages of Gods people in the Apocalypse , but of vindicative and punitive Justice , when praising God for avenging them on their cruel Persecutors , they say , just and tru are thy wayes , Rev. 15. 3. and just art thou , in that thou hast judged thus . and tru and just ar thy judgements , Chap. 16. 5 , 7. and of Christ riding out furnished with his two-edged sword and Iron Scepter , to execute vengeance on the Nations , and tread the wine-pres of Gods wrath among them , he judges and warres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Justice , or with righteousnes ? Chap. 19. 11. Let the Annotator consult himself on these places . Or how can he with anie color of reason exclude such Justice , from his own exposition of those words of the Evangelist , 1 John 2. 29. he is righteous ; that is , Christ is a most just Judge ? which himself also expreslie inserts in the exposition of the same term given to Christ , the just Judge , 2 Tim. 4. 8. tho I suppose there not so necessarilie , because the allusion is there rather to the Judges or Triers at the solemn Olympick games , as the Annotator also well observes . Yea , not to go far for such use of the word , when our Apostle in this Epistle , Chap. 1. 32. saith of the Heathen , who knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement or just judgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is termed Chap. 2. 5. of God , that those that commit such things ar worthie of death ; where it is apparent what Justice or Judgement is intended . Again , where Chap. 3. 4 , 5. he saith of God , citing Davids words , Psal. 51. 4. that thou maist be justified ; or as the Psalmist hath it , be just , that is , appear so to be ; that the meaning is of punitive Justice , as the drift of Davids speech plainlie demonstrates , so the Apostle also sheweth evidentlie in his verie next words , where the opposite term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , is God unjust in taking vengeance ? nor can the words be otherwise wel expounded , Chap. 9. 28 , 14. where the Apostle citeth a passage out of Esay 10. 21 , 22. wherein God threatning to make such a round reckoning with his people , that a poor remnant should remain when the account was cast up , sayes he would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in justice or righteousnes , as the Apostle , who also in the same Chapter , demandeth whither there be anie injustice or unrighteousnes with God , in dealing thus with the Jews . Lastlie , to conclude with a most conspicuous place , the same Apostle , 2 Thes. 1. 5 , 6. as he calleth the judgement of God to be exercised in taking vengeance on the Persecutors of his people to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just judgement ; so to proov it to be such , for that , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a just thing with God so to do : which place howsoever the Annotator contend not to be ment of the last Oecumenical judgement , yet he cannot denie to be spoken of vindicative justice , which the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give vengeance or to take it , as we usuallie phrase it , do evidentlie in express terms import . This exception and observation therefore is of no force to weaken the received exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , just or righteous in this place attributed to God , as taken in a notion of retributive justice exercised in condemning the guiltie and assoiling the guiltles . 2. The justification of a sinner as it is here described and defended , is such as is transacted and acted not by a meer soveraign and absolute power alone , but in a legal way , and according to Law. whence it is that the Apostle saith that thereby the Law is not infringed or annulled , but established , vers . 31. and as our Saviour himself speakes , not dissolved , but fulfilled , Mat. 5. 17 , 18. For the further clearing whereof , we ar to consider that Christ in Scripture is termed not onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator , 1 Tim. 2. 5. One that mediates and dealeth between God and us , as a man may do between two persons , that ar at variance either with other , by persuasion and intreatie , and making use of his interest in either , endevoring to compose the difference between them , yet not engageing himself for ought to either ; but he is said to be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor , a suretie , an undertaker , one that engageth himself for the articles agreed upon in the Covenant of the Gospel between God and Man , Heb. 7. 22. Gods suretie to man for the performance of all the gratious promises made on Gods part , which are all of them yea and amen in him , 2 Cor. 1. 20. Mans suretie to God , for the discharge of the debt of all those that have interest in him , and makeing satisfaction to God by doing and enduring in his humane nature , whatsoever could in Justice be reqired to that purpose for their delinqencies and breaches of his Law. Hence that of Esay 53. 6 , 7. We all had strayed , had deviated from the rule and directions of Gods Law ; for that is the nature of all sinne , 1 John. 3. 4. had turned aside each one to his own way , betaking himself to some one wicked course or other , and the Lord caused the iniqitie ( that is , the guilt of our sin , as Psal. 32. 5. ) of us all to meet on him . It was exacted , ( as Junius aright renders it ) and he answered , that is , undertook , engaged himself , for the discharge of it ; as a learned French writer Lewis Cappel wel renders the word ) yea he did reallie answer it , as we use to say , of a partie or his suretie upon payment made , or satisfaction given , that he hath answered the debt . For the word here used , even in the form here used , is taken in a notion of answering , Ezek. 14. 3 , 6. yea and that of a real kind of answering ; as by inflicting there , so by sustaining here ; by taking vengeance in the one place , by giving satisfaction in the other , either of w ch by the term of payment , we ar wont to expres . Now where ful satisfaction is made and accepted for the the breach or transgression of a Law , the Law is not thereby repealed or abrogated , but it is rather thereby manifested to be firm and of force to oblige those whom it concerns , either to the strict observation of it , or to a just compensation in some kind or other made for default therein committed . and this hath our Saviour Christ in our behalf exhibited . For howsoever I dare not run out so far as to affirm as manie do , that our Savior suffered the verie self-same torments , partlie in his Agonie and partlie on the Cross , that the damned souls suffer , and those that have interest in the merit of his sufferings , should have suffered in Hell ; much les that he suffered such an high degree of torments in those few howers while he hung on the Cross , as did in the intension and extremitie thereof ad pondus for weight answer and was adeqate unto all those penalties , made up into one Mass , and comprised in one lump , that unto all eternitie the whole multitude of Gods elect , for all whose sinnes he satisfied , were to have endured , the power of his Deitie supporting and enabling his humane nature thereunto : since that Christs humane nature , in which the satisfaction was to be made , and was made , being but a finite creature , could not be capable of admitting such an infinite weight of torment , as such a masse of endles suffering must of necessity have amounted unto . albeit for the allay hereof , that were allowed , which a learned man of eminent parts from Picus and Scotus suggests , that unto the sinnes of the penitent , because they are broken off by repentance , an infinit penaltie is not du : which yet seems to want sound ground of proof from Gods word ; wherein the Apostle speaking of the sinnes of the faithful , who had now cast off the service of sinne , saith in general , their 's not excluded , the stipend of sin , ( or the pay du to it , a militarie term ) is death ; and that eternal death is intended , appeares by its opposite , everlasting life , said there to be Gods Donative , as Tertullian wel renders it , being a term of the like nature with the former , that is , his larges or free gift : such as the Roman Generals besides their pay used to confer upon their Souldierie : and tho granted would hardlie withdraw weight enough , to make a finite creature capable of it within so narrow a stint of time , as some three howrs could make up . I conceiv , that keeping our selves within the bounds of Christian sobriety in this profound mysterie , we may safely say , that Christs humiliation through the whole cours of his life , and his sufferings as wel in Soul as in Bodie , in his whole humane nature consisting of both neer upon his death , together with his death in that manner inflicted and sustained , the eminencie of the person being even God as wel as Man , that was content to expose and abase himself unto al this , Phil. 2. 6-8 . being duelie weighed , was such and so great as God deemed in Justice eqivalent unto , and wel worthie to weigh down , whatsoever was reqisite to the discharge of the debt of all those that had interest therein . For as for that which the same Autor subjoins , and some other also have therein concurring with him , that the worth and excellencie of Christs person , was onlie to make the passion availeable to manie , but was not at all to dispens with the continuance nor the grievousnes of his pains ; and that if it might dispens with anie degree of extremitie of punishment due to sin , it might dispens also with two , and so conseqentlie with all ; seems to ty and stint Gods justice to over-strict terms ; and the worth and value of Christs sufferings to such a precise rate , as their private estimation shal deem fit to assign it . As on the other side they seem to raise it to an higher estimate then there appears good ground for , and to control Gods wisdome in the disposing the means of procuring mans justification in such manner as he hath designed , and in such a measure of sufferings and humiliations as he assigned Christ to undergo , who stick not to affirm , that the least drop of Christs bloud was of so infinite a valew , as was sufficient to make a ful satisfaction to Gods Justice for the discharge of the sinnes of the whole World. Which if it were tru , then the bloud shed in the Circumcision of our Saviour had been sufficient to have answered Gods Justice , and to have made a ful compensation to whatsoever the law of God could in utmost rigor have reqired on the part of all that had ever transgressed it . And so all that Christ afterward either did or endured , and his death it self the upshot of all had been superfluous and needles ; which how it will consist with the wisdome of God , and love to his Sonne , I shall leave to be deemed by others of deeper reach then my self . Howsoever Christ having of his own accord become our suretie , and undertaken the discharge of our debt , and it being at the choise of the Creditor or Partie wronged , even according to Law to reqire satisfaction of the debt , or compensation of the wrong done , either from the Debtor and delinquent himself , or from his Suretie , as it is a favor and mercie in God to forbear the exacting it of us , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of no abilitie , unable utterlie to perform it , Rom. 5. 6. so it is not against , but according to his Law , even that Law unto which we were obnoxious for the breach of it , to exact of our suretie a ful compensation for all our transgressions . In a word , that Justification is an act of Justice and not a matter of free favor or meer mercie alone , appeers evidentlie from the verie term to Justifie , whence it is deduced , whither we consider it , in its native notion , or in its ordinarie use . For 1. In its native notion and proprietie the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , as also whatsoever term we can frame in Latine or English to answer in anie du analogie unto either of these two , it doth and must include a notion of Justice in it . For howsoever we trulie affirm that neither of those , the Hebrew or Greek term do necessarilie intimate a making just , save in such sens as hath formerlie ben hinted , and might therefore in Latine be rendred by the word justare , derived from justus , in the same form and sens with probare from probus , which signifies not to make allowed or sound , but to proov or approov as such , as wel as by the word justificare , which tho not found in the Antient Latine Autors , but framed in latter times by Christian writers to express those Hebrew and Greek terms , yet is now grown into common use , whereas that other is not : yet as wel the one term as the other , will as those it answers to be , bear in the forehed of it , a notion not of favor or mercie , but of Justice and right . and it is not unworthie the observing , that howsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and Christian writers be used in reference to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the better sens for to assoil and acqit , yet among the Antient Greeks ( as I have elswhere evidenced and evinced ) that term was used onlie in the wors sens for to cast or condemn , and to execute or punish , because in such cases Justice is presumed or pretended at least to be done on persons so dealt with ; and we shal find the word therefore in Heathen writers not distinguished onlie from pardon , but opposed thereunto , as in that cited by a learned French Divine out of Dio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Cities as willinglie yeilded , obtained pardon , but such as stood out had Justice done on them , or were punished . So that of Justice there is still an intimation in the term , whither way soever it be taken . 2. In its ordinarie and vulgar use there is no other matter intimated , then of Justice and right , not of favor or affection . nor as we have formerlie shewed , is either the Hebrew or Greek term ever taken in anie such notion of favor and relaxation of Justice and right in the Bookes of Scripture : nor in our common speech do we intend or understand anie such matter , when we either say , or hear others say , You justifie your self ; and You justifie him , and , I le justifie such an one , and the like . And to say then that the word in this place and this discours is to be so taken , without some good proof from the Text it self , is but petitio principii , a begging of that that is at present in debate . I wil adde a few not unfit Considerations or Observations onlie , and so leave this hed . 1. That we must distinguish between these two things , to be in the state of Justification , and to be actuallie or occasionally justified . 1. To be in a state of justification , is to be in a justifiable condition , when a man is so disposed , and the case stands so with him , that he may be trulie justified , that is , he may justlie be defended , maintained , assoiled , declared , pronounced , discharged as not guiltie , as faultles upon anie occasion , or as occasion shal reqire : for there is not always a present use or need of justification . As a man ought at al times to be patientlie disposed , to be continuallie of a patient disposition ; but there is no acting or exercise of it , save upon some special occasion . Patientiae in prosperis nullus est usus , saith Gregorie , There is no use of patience in times of prosperitie ; when all goes with a man according to his own hearts desire . So tho a man be , and it meerlie concern him so to be , alwaies , and at al times , in a state of justification , in a justifiable condition , yet is there no use of justification , until he be qestioned , and unles somewhat be objected against him . To affirm a man to be an honest , or a just , or a wise , or a lerned man , when no man makes qestion of him , or averres ought to the contrarie , is to commend him , not to justifie him ; but when his honestie , or his integritie , or his wisdome , or his lerning shal be qestioned or controverted , doubted of , or denied , then to vindicate his honestie , integritie , wisdome , or lerning is to justifie him . Howbeit then a man may be said to be in a state of justification , even when no such thing is , if he be so qalified as that it may be justlie and trulie upon good ground done , when occasion shal reqire . Thus God is always justifiable , because ever in all things just , Psal. 92. 15. and 145. 17. But is then said to be justified , when the Justice and eqity of his courses is qestioned , Rom. 3. 4. Ezeck . 18. 23. 2. To be actually and occasionally Justified , is for one upon such occasions emergent , to be defended , maintained , approved , and sentence passed in his behalf , against those , that shall charge him with ought , Esay 50. 8. Rom. 8. 33. 1 King 8. 32. Thus then upon a mans entrance into the state of grace , having right to and interest in the satisfaction made by Christ , he is presentlie discharged of and freed from the guilt of all his fore passed transgressions , and put into a state of Justification , and he is so now disposed , it stands so with him , he is in that state and condition , that he may be justified , whensoever occasion thereof shal be , Tit. 3. 5 , 7. but then may God be said actuallie or occasionallie to justifie such , when against Satans accusations , or wicked mens aspersions , he cleers them and gives sentence against the calumnies of their Adversaries in their behalf , Rom. 8. 33. he commended Job to Satan , Job 1. 8. he justified him against Satan , Job 2. 3. 2. That it is one thing to be made or constituted just , and another thing to be Justified . And a man who before was not just , cannot trulie be Justified , unles he be first made or constituted just . for 1. Tho the word Justifie do not signifie in proprietie or common use to make just , as hath formerlie ben shewed , yet a man that hath done a wrong and is a delinquent , that he may be Justified , must be made just , not inherentlie just , for tho he were so , yet were not that sufficient to cleer him from the guilt of his fore passed unjust act . a man that hath played the theif , albeit afterward he become formallie just , that is , tho by wholesome advice and good admonition he be brought to repent of his former thievish courses , and thenceforth become a new man , a tru man ; yet wil not that discharge him from the guilt of his theft formerlie committed ; but he must so be made just , that is , guiltles and blameless , as that he may answer the rigor of Law and of Justice , ere he can trulie be justified : ( for it is the guilt of the offence that Justification regards ) and this cannot be done but by a plenarie satisfaction for the wrong done and the offence formerlie committed , exhibited and accepted . and this is that justice or righteousnes that the Apostle intimates , when he saith , that by the obedience of one ( to wit , of Christ ) manie are made or constituted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just , or righteous , Rom. 5. 19. not formallie or habituallie , but relativelie , in reference to the Law , and the guilt of sinne arising from it . On which place Calvine , Hinc colligimus Christum , eo qod Patri satisfeceret , justitiam nobis comparass● . Hence we gather , that Christ by making satisfaction to the Father hath procured or purchased Justice or righteousnes for us . 2. That which is exhibited whither by doing or suffring , or both in way of satisfaction and so accepted , being such as makes a plenarie compensation for an offence formerlie committed ; because it utterlie extinguisheth and abolisheth the wrong , so taketh it away , as if it never had ben ; it justly procures a guiltlesnes , a blamelesnes unto the delinqent , in whose behalf it is performed ; and makes him therefore to be reputed in the eye of Law and Justice , as now no delinqent , but as guiltles , faultles and just : there being no medium between these two just and unjust , nor between guiltles and just . see Deut. 25. 1. this guiltlesnes therefore is justlie termed justice ; and the partie conseqentlie by plea thereof upon anie emergent occasion may be trulie justified . and such guiltlesnes a●cheived by Christs satisfaction made to Gods Law and his Justice , makes the partie unto whom the same is imputed , and who hath interest therein , trulie named and justlie deemed just , and to be in the state of justification , or in a justifiable condition . 2 Cor. 5. 21. and this is that , not the satisfaction it self , but the guiltlesnes thereby procured , that is so oft in his argument termed justice or righteousnes , called the Justice of God , Rom. 1. 17. and 3. 21 , 22. and 2 Cor. 5. 21. not , as some , for that the satisfaction was made by Christ , who is God , but because contrived , prepared , propounded , and appointed us by God , for God as the partie wronged , and Christ as the partie satisfying , for the wrong , are in this argument distinguished , Rom. 3. 24 , 25. and 2 Cor. 5. 19 , 21. 3. That everie tru Christian hath a two-fold justice or righteousness ; the one in reference to the guilt of sinne , ariseing from transgression of the Law ; 1 John 3. 4. Rom. 4. 15. and 5. 13. 1 Cor. 15. 56. the other in reference to the filth of sinne , being a pollution and depravation of the Soul , depriving it of that purity and integritie wherein at first it was created , Matth. 15. 18 , 19. 2. Cor. 7. 1. Eph. 4. 22-24 . and that these two are to be distinguished is apparent , for that divers things and acts that do not in their own nature pollute or defile , yet by a special Law prohibited , do in the use of them by vertu of that inhibiting Law produce guilt . Now in regard of this latter justice or righteousnes , consisting in a freedome from the filth of sinne , the faithful ar trulie and sincerelie , but imperfectlie just , or righteous , Job 1. 1. and 9. 3 , 15 , 21. and 23. 10. Luk. 1. 6. in regard or the former , consisting in a freedome from the guilt of sin , they ar fullie , compleatlie , perfectlie just or righteous , 1 John 1. 7. the one is the righteousnes of sanctification , the other the righteousnes of justification : that in this life at least , uneqallie shared ; this eqallie imparted to each , being in common accepted for and imputed unto all . Whence that of Luther , AEqè justus latro in cru●e , atqe ipsa beata Virgo Maria , that The convert theif on the Cross was all out as just , or righteous , as the blessed Virgin Marie , Christs Mother . 4. That there is a twofold Justification , 1. General , in regard of all sin whatsoever in general ; 2. Particular , in regard of some special or particular crime . And a man that is just and justifiable in regard of some particular offence , yet may not be justifiable in general . So Job charged by his frends with gros hypocrisie , oppression and crueltie , Job 22. 5-9 . stands stiflie in justification of himself , Chap. 23. 10. and 27. 5. and yet in general acknowledgeth that he could not be justified , nor answer for one act of a thousand , should God cal him to a strict account , Chap. 9. 2 , 3. and a man that is unjust and cannot be justified in general , yet may be just and justifiable in regard of some particular . So David , tho in the general he declines Gods strict dealing in way of judicature with him , Psal. 143. 2. yet in particular , upon false imputations cast upon him , he appealeth solemnlie thereunto , Psal. 7. 3 , 4 , 8 , 9. and 38. 19 , 20. yea the wickedest man in the world , and the Devil himself , may thus be legallie just and trulie justified , because in that particular guiltles , when some criminal act shall be wrongfullie charged on him , that was never committed by him . But it is general justification , that is entreated of and intended in this place . And thus we have endevored to shew what the word Justifie doth preciselie denote in this place . The Use whereof brieflie may be ; 1. To inform us aright concerning the distinct notion and nature of divers graces of God , that tho they be knit and linkt one to an other , hang all on one string or chain , are all fruits of Gods favor towards us in Christ , concur all together in and with all those that are reconciled to God in Christ ; yet are things of a several and distinct nature and notion , Sanctification is one thing , Justification an other , and Remission of sinne a third , as hath been shewed . And yet again so far forth to reconcile and qalifie the differences of divers of those that seem to mistake , and misexpound the word here used , that notwithstanding this their mistake , they may not maintain anie error therefore in matter of faith : onelie they use some words and Phrases improperlie ; and misexpound some places ; but otherwise say nothing but what is orthodox and agreeable to the analogie of faith . Yea to remoov some groundles controversies between us and the Papists , and cleer some mistakes and misunderstandings on either side . while the Papists charge us to hold , that a man is made formallie , habituallie , inherentlie holie and righteous by Christs holines and righteousnes imputed unto us , as if a black-Moor , saith Bellarmine , were made white by casting a white garment upon him , whereas we say no such matter . and withall he acknowledgeth , that , if when our writers say , that Christs righteousness is imputed unto us , their meaning were no other but this , that Christs merits are imputed unto us , because they ar given unto us , and we may tender them unto God for the discharge of our sinnes , in regard that Christ hath taken upon him the burden of making satisfaction for our sinnes , and of reconciling us to God his Father , they held nothing therein but what is right ; tho ( saith he ) the manner of speaking that they use , is vetie seldome or never found either in the Scriptures or the Antient Fathers . And the truth is , that precise form of speaking can hardlie be found in Scripture ; nor is that justice whereby we ar said to be justified , called , as we have observed , the justice of Christ ; but the justice of God. But yet the same Bellarmine elswhere confesseth , that Christ is rightlie called our Justice , or Righteousnes , First , because he worketh righteousnes in us : and secondlie , because he hath made satisfaction to his Father for us , and that his satisfaction he doth bestow on us , and communicate unto us , when he justifies us , that he or it may wel be called our satisfaction , and our righteousnes . For tho ( saith he ) by righteousnes inherent in us , we ar trulie just or righteous , and ar trulie so termed ; yet do we not thereby make satisfaction to God for our faults and for eternal damnation du thereunto ; but both that inherent righteousnes , and the remission of the fault and eternal penaltie thereto du , ar the effect of Christs satisfaction , which as the Councel of Trent saith , is in Justification bestowed on us , and applied unto us . Nor were it at all absurd on this wise to say , that Christs righteousnes and merits are imputed unto us , since that they ar so conferred on us and applied unto us , as if we had satisfied God our selves . Speaks he not as much as anie Protestant doth , or can do , in this point ? yea it may be somewhat more then some will approov of : so that herein and hitherto the Papists , so manie of them at least as herein agree with him , and most Protestants concurre : ( howsoever in other points concerning the merit and worth of works and satisfaction made by them for venial sins , to be expiated otherwise by Purgatorie penalties , and some other the like differences we keep far asunder ) and much time and pains ar spent and wasted on either part , by them on the one side , in contending against such an imputation of Christs righteousnes , as none of ours ever dreamed of ; and by manie of ours on the other side , in confusing what they deliver of Justification , when as by that term they mean not Justification , strictlie so termed , but Sanctification improperlie by them so stiled ; and so the Air onelie is to no purpose between them both beaten , while the one either wil not see , or marks not what the other means . A second Use may be to minister much comfort to everie sound and tru-hearted Christian : 1. Against the temtations and accusations of Satan , and of the wicked of this World. The Devil is stiled as the temter , so the accuser of the Brethren , Revel . 12. 10. and the wicked of the world are over-prone to traduce them as evil doers , 1 Pet. 2. 12. but the tru Christian may with the Prophet Esay , Chap. 50. 8. and the Apostle Paul , Rom. 8. 33. bid defiance to either , God wil defend him against either . If Satan shal offer to traduce him with God , or to accuse him unto God , as he did Job , or worldlie men censure him for an Hypocrite and a formalist , as Jobs frends did him , God himself wil vindicate him as wel against the one as the other : Job 2. 3. and 42. 7 , 8. he wil bring forth his righteousnes as the light , and make his cause or case as clear as the noon-day , Psal. 37. 6. everie toung that enforms ought against him , shal it self be cast and condemned , Esay 54. 17. what accuser or accusation can prevail to the conviction or condemnation of him , whome Christ sues for , whome God assoils ? Rom. 8. 33 , 34. 2. Against the remainders of sinne and corruption within him , considering that notwithstanding them , he may be , and is , if he have interest in Christ , in the state of justification , for justification regards not the filth but the guilt of sinne ; and tho justification be never severed from sanctification , yet is sanctification here but imperfect ; whereas justification is grounded upon that that brings a perfect discharge of guilt with it , 1 John 1. 7. 3. Against the fear of Gods indignation and wrath . for being justified by Christs bloud , saith the Apostle , we shal much more by him be saved from wrath , Rom. 5. 9. where the partie is pronounced faultles , there offence must needs cease , and vengeance much more , Esay 54. 9 , 10. 4. Against the rigor of Gods justice . for justification is an act of justice , nor can God in justice condemn those whom he hath assoiled as guiltles in and for Christ , Rom. 8. 1. God is not like Pilate , who though he pronounced Christ guiltles , yet for all that would scourge him , condemn him , and give him up to be crucified , Luk. 23. 14. 16 , 22. John 19. 6 , 16. yea injustice it were to exact that from anie of those who have interest in Christ , for which he had received satisfaction from Christ their suretie before , Esay 53. 6 , 7. 5. Against their want of worth , in regard of manie other of far more eminent parts of pietie and sanctimonie . for howsoever in regard of those graceful parts , that excellent lustre of inherent holines , that renders them , as wel gratious in the sight of God , as conspicuous in the eyes of men , there is as vast difference and as distant degrees between Saint and Saint here below upon the earth , as there is between Star and Star aloaft in the Heavens ; 1 Cor. 15. 41. yet as in remission of sin , so in justification , and in Christs satisfaction the ground of either , the meanest , weakest and poorest Christian hath an eqal share with the most eminent and excellent . And therein doth eithers blessednes principallie consist , Psal. 32. 1 , 2. 6. Against condemnation and sentence of judicature , tho justlie past here upon him , and deservedlie inflicted . for notwithstanding that also , having his peace made with God , and reconciled to him in Christ , he shal with the penitent and faithful Theif on the Cross , for Christs satisfaction , stand discharged and be pronounced guiltles at Gods tribunal , nor shal his ignominious suffering exclude him from entrance into the place of his eternal rest and blis , no more then the like did his and our suretie Christ Jesus , after his satisfaction finished and accepted , which not for himself , but for him and al Gods elect , was by him both undertaken and exhibited , Heb. 12. 2. Luk. 23. 43. Having thus dispatched the first Hed , which we propounded to be handled , concerning the right meaning of the term Justifie here used ; we shal proceed now to the second , to wit , what Faith , or what act of Faith it is , whereby we ar said here to be justified . And herein following the same Methode , that we did in the former , we shall endevor to shew , 1. What act of Faith it is not , and 2. what it is . In the former I am encountred with two erroneous ( as to me seems ) mistakes and extreams , the one falling short of the tru nature of justifying Faith , or that act of faith whereby we ar said to be justified ; and the other , as in opposition it usuallie falls out , going as far beyond it , as the other comes short of it . The former error or mistake is of those , who by Faith wil have here understood nothing els but a general beleif , or assent of the mind to the truth of Gods word in general , or at least , to the doctrine of the Gospel in special , concerning salvation by Christ , to wit , that Jesus Christ is the onlie Saviour and Redeemer of Mankind . that which is commonlie termed Historical Faith , but of some learned writers rather by a fitter term Dogmatical Faith , because it respects not so much the Historie of the Scripture in general , or of Christs life and death in particular , as the doctrine contained in the word , or that more specially concerning Christ laid down in the Gospel . Some difference indeed I find herein , between the Papists , and those of ours , the one makeing Gods word in general the object of this Faith , the other restraining it to the promises of the Gospel . but the difference is not great , and this latter is included in the former . Now tru it is , and must of necessity be granted , that this Dogmatical Faith , or such an act of Faith as it implies , is a necessarie antecedent of justifying Faith , and layeth a ground and foundation for it . But that it is the verie justifying act of Faith , with most of our writers and teachers I cannot admit and condescend unto ; yet not because that the Popish partie mostlie maintain it , ( for even the Papists hold manie truths in common , both with us and other orthodox Christians . ) nor because the most of ours oppose and impugn it , ( for we make no meer mans or mens judgement the ground of our faith , ) but because I deem it unsound and repugnant to Gods word . My reasons ar these . 1. That Faith , which the Devils and damned Spirits may have , cannot be justifying Faith , or the justifying act of Faith. For justifying Faith is a most pretious Pearl , 2 Pet. 1. 1. a special gift , Eph. 2. 8. and grace of God , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , Philip. 1. 29. And being so , it is consqentlie such an endowment , as those damned Spirits have not , nor ar capable of . But this beleif either of the word of God in general ; or of the doctrine of the Gospel concerning Salvation by Christ in particular , even the Devils themselves may have , and have . That there is a God , the Devils , saith James , beleiv , and tremble , Jam. 2. 19. they beleiv there is a God , and beleiving that , beleiv withal that he is a tru God , and that his word is tru ; did they not beleiv it , they would not tremble . and indeed what is the reason why wretched Atheists , wors herein then the Devil , tremble not at Gods word , but because they beleiv not that there is a God , or that the word is the word of a God , or that it is a word of truth ? yea even the Devils , as they beleiv a God , so they beleiv a Christ too . So themselvs professe , I know who thou art ; ( say they , speaking to Christ ) even that holie one of God , Mark 1. 24. and again , What have I to doe with thee , Jesus , the Sonne of the most high God ? Mark 5. 7. and yet further , if this be not sufficient , thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Christ , or that Christ , the Sonne of God , Luk. 4. 41. what more in this kind could , or did Peter say ? Matth. 16. 16. compare Peters confession there , and the Devils here , and see if not in substance onlie , but in terms also , they be not the verie same . Hereunto might be added , that Act. 16. 17. where the Spirit of divination in the Damsel possessed therewith , avouches of Paul and Silas , These men are the servants of the most high God , who shew unto you the way of salvation . he confesseth that the doctrine taught by them , was the way whereby God had appointed that men should be saved . It is apparent hereby that even the Divels may have , yea and have that faith , which these men affirm to be justifying faith ; and which yet in truth it cannot be . But against this Argument some exceptions have ben given me by some : which I shal endeavor to remoov . The first exception taken by a young Divine having some employment in the Citie about the time , when I delt in this argument , was this , that it followed not , because the Devil thus spake of or unto Christ , that therefore they beleived him to be so as they said . they might speak it in a colloging way , as did the Herodians , Mat. 22. 16. when coming to tempt and entangle him , they say , Master we know that thou art tru , and teachest the way of God trulie without respect of or regard unto the person of anie . which yet it may justlie be doubted , whether in truth they beleived . and so may it be of what the Devils are related to have said . For answer whereunto I shal not stand to discusse what likelyhood hereof there is , whether the speech of the one and the other be alike ; or whether the Devils came at those times , when those things were uttered by them , on purpose , as the Herodians did , to tempt and entangle Christ. But I answer directlie , 1. That it canot be , but that the Devils must needs know as much as there they do confes . To make it evident by an instance . suppose the Grand Signior or Turkish Emperour , holding ( as at this day he doth ) in captivity the subjects of divers Christian Princes and States not a few , some one of those Princes , whose subjects he so holds , should undertake an expedition , wherein he would go himself in person , for the deliverie of his subjects so deteined , enter upon his territories , defeat him , subdu him , release his captives and set them at libertie , take the Captiver of them captive , and lead him in triumph ; were it now possible but that the tyrant thus dealt with should know , that this Prince , who had done all this , were the deliverer of his people ? It is the verie case here . The Divel , the Prince of darknes , the God of this world , held in thraldome and servitude the greatest part of the world ; our blessed Savior comes , he defeats him , Luke 10. 18. dispossesseth him , John 12. 31. disarmes him , rifles him , Luk. 11. 21 , 22. rescues men dailie out of his hands and bands , Colos. 1. 13. leads him captive , Eph. 4. 8. triumphs over him , Colos. 2. 15. and is it possible that this spiritual tyrant so defeated , disarmed , dispossest , despoiled , bereaft of his prey and purchase , captived , triumphed , should not know and beleiv this Jesus Christ by whom all this was done , to be the Savior and redeemer of mankind ? it is a thing utterlie impossible and scarce credible , that anie man should make qestion at all of it . But 2. to put this out of qestion ; what some scriptures say that the Devils acknowledged , others of them expreslie say that they knew . so Mark 1. as vers 24. it is related how the Divel in the man possest said to Christ , I know who thou art ; so vers 34. it is said of those fiends which Christ cast out , that he would not suffer the Divels , ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to speak ; becaus they knew him . they professed not onlie to know him , but they knew him indeed . and more fullie yet , Luk. 4. 41. when they made that confession of him before mentioned , it is said , Christ rebuked them , and would not suffer them to speak , because they knew him to be the Christ. so that this first exception is of no force , since that what the Devils professed to know , the Evangelists expreslie affirm that they knew . A second exception is , that the Divels could not be justifyed , tho they had the same kind of faith , or the same act of faith , whereby men are justifyed , because there is no promise made unto them , salvation was never tendred on anie such condition to them , as unto mankind it is . To this I answer , 1. that the qestion is not , whither the Divels should or could be justified , if they had that faith or act of faith , whereby men ar said to be justifyed . but the qestion is , whither they have , or may have , or are capable of such a faith , for the nature of it , as that is , which those have , who have interest in Christ , and whereby they are justified . and the force of the argument depends not upon the denial of the former , but upon the denial of the latter . To make this plain by an instance of the like . suppose some should maintain that the repentance spoken of by the Apostle , 2 Cor. 7. 10. where he saies , godlie greif breeds repentance unto salvation never to be repented of , were nothing els but a sorrow for sin , or a regret and remors onlie arising from the apprehension of evil ensuing thereupon , shame and confusion in regard of men , death and damnation in regard of God. and to disproov this conceit , a man should reason in this manner . That repentance which the Divels themselves may have , cannot be that wholesome and saving repentance , which the Apostle speaks of . But the Divels may have an inward remors and sorrow for sin in regard of those evils that for it have befaln them and ly heavie upon them , and unto all eternitie shal so do . and it is not therefore that repentance of which the Apostle there speaks . The qestion here would not be whither the Divels might be saved if they could repent , but whither they ar capable of such a repentance as godlie greif produceth and works unto salvation in men ; and the stresse of the argument would rest upon the denial not of the former , but of the latter . And in like manner is it here , the pith of the argument consists not in this , whither the Devils should be justifyed or no , if they had such a faith as men have whereby they ar justified ; which is not affirmed , nor is at all qestioned , but whither they have , or can have such a faith as the Apostle here speaks of , and whereby he affirms that men may be and ar justified ; and this onlie is that that is here denied . And trulie unto me it seems as strange to affirm , that the Devils have or may have , that verie same faith , ( that pretious pearl , that verie same gift and grace of Gods Spirit ) whereby they ar justifyed , tho not for the work , but for the object of it , as hereafter shall be shewn ; as to say the Devils have or may have that kindlie and godlie greif for sin as sin , not for the evil ensuing it , but for the evil that is in it , & the sincere and genuine repentance springing from the same , which the Apostle there speaks of : since that the one is a special gift and grace of Gods Spirit , as well as the other : and look what is spoken of the one in this kind , to wit , of Repentance , Act. 5. 31. and 11. 18. 2 Tim. 2. 25. the verie same is said of faith in the places before mentioned . 2. For the removal of this exception more fullie ; consider we , that tho it be tru , that there is no such promise or tender of salvation on anie such condition made unto the Devils and damned spirits : yet the tender of salvation and justification upon this act of faith is made to all mankind in general , without exception of anie , Mark 16. 15 , 16. Go forth into all the world , saith our Saviour , and preach the Gospel unto everie creature . He that beleiveth and is baptised , shal be saved . If then it can be made out , that some men that ar not justified , nor saved , some wicked ones remaining unjustified , unsanctified , yet notwithstanding may have the faith by these men maintained to be here ment , to wit , a beleif onlie of the truth of the doctrine of the Gospel , that Christ is the Savior and Redeemer of mankind ; then this exception must necessarilie fall to the ground . And so I pas to a second argument , which may thus be framed : That faith which wicked , ungodlie , irregenerate , unsanctified men , so remaining may have , yea and sometimes have had , cannot be justifying faith , nor the faith spoken of by the Apostle in this place . But this beleif of the Gospel , that Christ is the Sonne of God , the Savior and Redeemer of mankind , some have had , have known and beleived it , who yet coutinued stil , wicked , ungodlie , irregenerate , unsanctified . and this cannot therefore consequentlie be the faith here spoken of . For the proof of the Proposition , I shal not so much insist or rest upon the necessarie conjunction of this faith and repentance the one with the other , in regard of Gods ordinance ; and tho by means of his appointment there is a necessarie connection of Justification and Sanctification ; which as some of the Scholemen have observed , might otherwise have ben severed ; so that justification might have ben , where sanctification were not , had God ben pleased so to dispose it . and sanctification might have ben without justification , if God had restored our first Parents to their original condition , freelie remitting their offence without anie satisfaction ; as by his absolute power he might have done . for I dare not say as some do , that God may not as wel without breach of his justice , remit a wrong done him by his creature and vassal , as a man may an injurie offered to him by his fellow & fellow-servant , howsoever in his wisdome he hath decreed and determined to dispose things otherwise ; which yet divine determination , disposition and ordinance were sufficient ground to make the proposition good . But the main stress of my proof I shal lay upon this , that therefore faith & repentance cannot be severed , faith and holines cannot be sundred , in regard of the verie nature and propertie , the condition and qalitie of this faith it self ; for that this faith , whereby a man is justified , is an holie habit , or disposition , and the act issuing from it , an holie act ; termed therefore a most holie faith , Jude 20. nor in regard of the objects of it , because it is conversant and exercised about holie things , God , and Christ , and the goodnes & mercie of God in Christ ; but because it is an holie disposition in the soul , whereby the heart is purified , Act. 15. 9. and the partie possest of it is sanctified , Act. 26. 18. such faith is a fruit of regeneration , a limb or a branch of sanctification , which it self is either a fruit or a branch of Regeneration . either a fruit or a sprig , I say , because regeneration may be considered two ways , either as an act of God working in us , or as a change thereby wrought upon us . Conceiv we this by the like concerning conversion . conversion may be taken two ways , either as an act of God working in us , or a change thereby wrought upon us . and we shall find both together mentioned , Jer. 31. 18. Convert me , O Lord ; there is the act of God working in him ; and I shall be converted , there is the change thereby wrought upon him . In like manner may Regeneration be considered , either as an act of God working in , or on a man , Jam. 1. 18. 1 Pet. 1. 3. and so sanctification is an effect or fruit of it , or as a change wrought thereby upon him , 1 Pet. 1. 22 , 23. and so it is a principal branch of regeneration ; whereof one main arm is illumination , respecting the minde and understanding , and sanctification respecting the wil and affections an other , shooting out and dividing it self into many sprigs , as sincere repentance , the filial fear , the tru love of God , and the like ; all which and among the rest this faith unfeigned , 1 Tim. 1. 5. being branches of sanctification , ar all holie dispositions , and the acts issuing from them of no other nature or qalitie then the disposition , or first act , as the School termes it , from which they proceed . Seeing then that the habit of this faith , whereby anie ar justified , is an holie disposition , such as makes the soul and person possest with it holie , that purifies and sanctifies him that hath it , and the acts of it conseqentlie such as proceed from an holie heart and a sanctified disposition ; it must needs follow , that no wicked man , no unregenerated and unsanctified person , while he so continues , can have the faith by the Apostle here intended . And thus much shall suffice for the proof of the proposition : I shal now proceed to the proof of the assumption . That a man may beleiv the doctrine of the Gospel , that Jesus Christ is the Sonne of God , and the Saviour of mankind , and yet be never a whit the holier , but remain stil irregenerate and unsanctified , is apparent . For first the Devils , as hath ben said and shewed before , know and beleiv all this , and that now doubtles , as undoubtedlie as anie man living doth or can do , and yet are no whit at all the holier for all that , but remain stil as evil as ever they were . yea manie wicked men , limmes of the Devil have done the same . And here why should I not name Balaam for one ? for did not Balaam know Christ ? yes undoubtedlie , how could he els have Prophesied of him ? he had an heavenlie revelation , a revelation from God concerning Christ ; that might be said of him , that Christ himself said of Peter , Mat. 16. 17. Flesh and bloud did not reveil this mysterie unto him , but God himself that is in heaven : tho he were not blessed , as Peter , nor sanctified therefore , as he was . But hear we Balaams own words , Num. 24. 15-17 . Balaam the son of Beor , the man whose eyes were opened , who heard the words of God , and knew the knowledge of the most High , and saw the visions of the Almightie , he saith , I shal see him , but not now ; I shall behold him , but not nigh . ( as if he had said , The time shal come , when I shal see the Messias , the Savior of Israel ; I shall one day behold him , but afar off ; so as I shal not be the better for my sight of him , it will be little to my comfort . ) There shal come a Star out of Jacob ; and a Rod , or a Scepter shal arise , or stand up out of Israel , &c. a plain Prophecie of Christ , as all confes , and is generallie acknowledged . Yea mark we how far he proceeds , Chap. 23. 10. Let me dye , or , Oh that I might dye , ( saith he ) the death of the righteous ; and that my last end might be like unto his . Balaam would never have thus spoken , had he not beleived , that if he did take the same cours that Gods people did , who trusted in the Messias , and yeilded themselvs up to be ruled whollie by him , he might be saved by him , as they were . but for all that his beleif he would not , nor did condescend so to do . But leave we him , and proceed to some other instances . What is the sin against the Holie Ghost , of which our Saviour Christ saith , Matth. 11. 31 , 32. All manner of sinne and blasphemie shal be forgiven unto men : but the blasphemie against the Holie Ghost , shal not be forgiven , neither in this world , nor in the world to come ? Is it not almost generallie by most Divines acknowledged , that this irremissible sin , is a sin always joyned with knowledge ? and what knowledge ? not a bare speculative or notional knowledg , but a beleif of the truth of the Gospel , accompanied with a malicious opposition thereuuto . No man therefore can commit that sin , but such an one as knows and beleives the doctrine of the Gospel , which yet he malitiouslie opposeth , and conseqentlie must needs have that Faith , which these men would have to be justifying faith . It was somtime the speech of a Reverend Divine , that if Paul had had Peters knowledge when he opposed the Faith of Christ , or Peter Pauls malice , when he abjured his Master ; they had both them committed that unpardonable sin . But Paul did what he did in ignorance , and Peter what he did , out of weaknes : and both repented of what they had done ; which none of those that have committed that sin , ever do . Heb. 6. 6. In which place further the Apostle plainly intimates , vers , 4. 6. that men that have ben illightned , ( with what , think we means he , but with the knowledge of Evangelical truths ? ) and have partaked of the Holie Ghost , ( of the common graces of the Spirit ) and tasted of the heavenlie gift and the good word of God , ( as those compared to the seed sowen on stonie ground , that receiv the word with joy , and beleiv for a time , Matth. 13. 20. Luk. 8. 13. and the powers of the world to come , may ▪ yet , not fal onlie , but fall utterlie away ; ( as those also in the Gospel , Luk. 8. 13. ) yea not fall whollie off onlie , but sin in despite of Gods Spirit , Chap. 10. 26 , 29. and so sin , that it 's a thing impossible for them to be restored again by repentance , Chap. 6. 6. and what sin it is that is there so deciphered , is no great difficultie to determine ▪ which albeit I dare not say that Judas committed ; ( for it seems avarice , not malice , that run him hedlong into that guilt of impietie , little imagining , it may be , but that his Master would rid himself wel enough out of their hands , unto whom he had betraied him , as he had sometime before done the like , Luk. 4. 29 , 30. John 8. 59. and 10. 39. and himself go away with their money the whiles ) yet it is verie likely , that he beleived that concerning his Master to be tru , that he preached unto others . Howsoever , the former instances shewing that wicked ones so continuing may have such a beleif of the truth of the Gospel , declare the same not to be the faith here spoken of . But pas we on to a third argument . That faith which a reprobate or a castaway may have , one that is not of the number of Gods elect , cannot be justifying faith , or the faith of which the Apostle here speaks ▪ for justifying faith , is a grace proper and peculiar to Gods Elect ; and is by the Apostle therefore termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith of Gods Elect. But a man may know and beleiv the doctrine of the Gospel concerning Christ and Salvation by him , and yet be a castaway , none of the Elect. so the Apostle Peter , 2. Pet. 2. 20-22 . implies , that men who have known the Lord Jesus Christ , and by the knowledge of him abandoned their former worldlie defilements , yet afterward returning thereunto , like a Dog to take in again his vomit , or a Sow washed to wallow again in the mire ; may be in worse , more irrecoverable state & condition then ever before even as the Apostle to the Hebrews , Chap. 6 4 , 5. above mentioned , as there is no possible means of restoring them again by repentance . 4. That faith , whereby a man is justified , is such a faith as brings a man home to Christ , such as causeth a man to come to him , pitch upon him , adhere unto him . So our Saviour , John 6. 36. He that comes to me shal not hunger , and be that beleivs in me shall not thirst . which words of our Saviour plainlie shew , that that faith , whereby a man receivs anie benefit from Christ , is such a faith , as carries him unto Christ. But a man may beleiv Christ to be the Savior and Redeemer of mankind , and yet not in that maner come to him , as to pitch himself upon him , and adhere to him . nor need we go far for an instance , we have one in that verie Chapter , when Christ had fed a great multitude with a verie smal qantitie of food , This , say they , certainlie is that Prophet that should come into the world , John 6. 14. That Prophet , what Prophet , think we , ment they , but the Prophet spoken of by Moses ? Deut. 18. 15. he that was to be their Savior and Redeemer , the Christ , Act. 3. 22. and yet for all that , albeit they were willing enough to follow him to be fed , vers 26. yet they would not come to him , that they might be saved by him , John 5. 40. and what was the reason why they would not ? their credit and reputation , and other the like carnal and worldlie respects lay in the way between them and Christ , which kept them off from comming so to Christ as to adhere unto him , tho they professed verilie to apprehend and beleive him to be the Messias . Lastlie , justifying faith is such a faith whereby we imbrace , entertain , receiv , admit Christ , not into our houses , but into our hearts ; and whereby conseqentlie we are united unto Christ , so as that he is said to be in us , and we in him . To as manie as received him , saith he , he gave this priviledge to become the sonnes of God , even to those that beleiv in his name . Where to receiv him , is to give him entertainment , not so much in their houses , which Matthew , Zacheus , and others of them also did , as in their hearts : according to that of the Apostle , that Christ may dwel in your hearts by faith , Ephes. 3. 17. whence it is that they that ar in the faith , ar said to have Christ in them . Examine your selvs , saith the Apostle , whether ye be in the Faith : do you not know that Christ is in you ? 2 Cor. 13. 5. thereby implying , that if they be in the faith , then Christ is in them . For howsoever I conceiv not the term of beleiving on Christ , for our justification or faith in his bloud , as the Apostle terms it here , vers . 25. doth in the proper and peculiar notion of it signifie a receiving of Christ to be our King , Priest and Prophet , or to contain and comprehend all Evangelical Duties ; yet it doth necessarilie implie an acceptance of him to be not our suretie , Savior and Redeemer onely , but our Soveraign Lord also , and as our Priest our Prophet . Since we cannot with anie good ground relie on him or trust him for the discharge of us from the guilt of our sinnes , unles we be content to receiv , and do willinglie embrace him , on such terms as God offers him , and as he offers himself unto us ▪ and on no other terms then these is he offered unto anie . But a man may beleiv that Christ is the Savior of the world , yea that he cannot be saved but by Christ , and yet for all that may refuse to receiv him and yield himself up unto him , because he mislikes the conditions on w ch he is tendred unto him , or delay to do it at present , in hope that he may timelie enough do it hereafter . As when a companie of Rebels ar up in arms against their Leige Lord , and a Proclamation of pardon and impunitie is published by him unto all such of them , as will lay down their arms , put themselvs upon his mercie , acknowledge their offence , and by solemn oath engage themselvs to du allegiance and constant obedience for the future ; albeit that they all know him to be their lawful Soveraign , and beleiv that he will be as good as his word , to all that so accept of it , nor know which way to escape , but that first or last they shal be surprised , if they do stand out , and have execution done upon them ; yet there may be divers among them that will chuse rather to persist in their rebellious courses , or refuse at least to yeeld themselvs up to him , and to accept of his gratious offer , either out of a stoutnes of stomack , and a stifnes of self-wil , or out of an extream malice and inveterate hatred against the person of their Prince , or out of a strong affection to some advers partie , or out of a fond conceit that they may keep for some good space of time out of the way , undiscovered and unsurprised , or that when they perceiv themselvs neer to be attached , they may then by a tender of themselves attain the benefit of the offer , there being no limitation of time mentioned in it . In the same manner : altho a man do beleiv that Jesus is the Savior of mankind , and that there is no way for him to attain salvation but by Christ , yet for all that may he refuse to receiv Christ for his Lord and Savior , or to accept of salvation by Christ , because he mislikes the conditions , upon and under which Christ and salvation by Christ is offered and tendred unto him , and without which it cannot be had . But what ar those terms , that ar so necessarilie reqired , and with so much difficultie received ? why , these ar : If any man wil come after me , saith our Savior , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him utterlie denie himself , Matth. 16. 24. and , If a man hate not Father and Mother , and Wife and Children , and Brothers and Sisters , his nearest relations , his dearest affections onlie , be as willing to part with them and leave them , when they shal stand in the way between him and Christ , as if he did hate them and were wearie of them , but over and beside all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even his own life , his soul , himself also , he cannot be my Disciple , Luk. 14. 26. and , he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not renounce all that ever he hath , ibid. v. 33. yea all that ever he is , he is not for Christ , he must not be his own man anie more , but he must in resolution at least be Christs alone , whollie at his command , wil and disposal . and is not this , think we , durus sermo , a hard saying , as they somtime said , to flesh and bloud ? is not this self-denial a shrewd pil to swallow ? who , say they , can hear it ? who can endure the verie hearing of it ? John 6. 60. but much more may it be said here , who can endure to admit it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This word or saying , that Christ came to save sinners , it is a sure saying , such as we may write and rest upon it , we may with good ground afford credit unto it , yea and it is withal a verie acceptable saying , a saying worthie of all acceptance , 1 Tim. 1 15. and indeed who would not accept of such a gratious offer ? would not willinglie and gladlie entertain such tidings , the glad tidings of salvation , and of salvation not temporal , but eternal ? See Esay 52. 7. Nahum 1. 15. Rom. 10. 15. yea but what is the reason then , that this so acceptable message finds so little acceptance in the world , that so few do accept of it ? that when this Savior came unto his own , he found so sorie welcome among them , his own refused to receiv him ? John 1. 11. It is not in the thing offered ; that no damned wretch in Hel would refuse to accept ; but it is in the terms whereupon the offer is made and tendred , which mans corrupt nature wil in no wise condescend unto . Man by nature is so wedded to his own wil , his corrupt heart is so fast glewed to his lewd , but beloved , yea best beloved lusts , that he wil rather part with life , and soul , and self , then endure to hear of a divorce from them , that ar dearer to him then himself . Do we not hear wicked wretches somtimes say , such a sinne they cannot leav , they wil not leav , tho they be damned for it ? Christ , saith the Apostle , was consecrated of God , for this purpose , that he might become the Autor of eternal salvation to all those that obey him , Heb. 5. 9. yea that yeild obedience to him in all things , that do whatsoever he enjoynes them , John 15. 14. And wil we see how avers mans nature is to this obedience , to this absolute , this universal obedience ? tho it be most tru , that our Savior saith , ( how can he say other then such , who is truth it self ? ) that his yoak , the yoak that he would have us to draw in , is not harsh and hard , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gentle ; and his burden , the burden that he would impose upon us , and have us to bear , is not heavie and cumbersome , but light , Matth. 11. 36. it is so in its self , in its own nature ; it was so at the first unto mans created nature ; it would be so unto us , were it not for our corrupt nature ; had we but a love and a likeing unto it . See Prov. 3. 17. and 8. 8 , 9. 1 John 5. 3. yet such is the perversnes and untowardnes of mans crooked and crosgraind wil , that it wil not by anie fear or force be wrought or brought to a yeilding thereunto . so that wel may that of Solomon be applied unto it ; That which is crooked cannot be made streight , Eccles. 1. 15. The Apostles words , Rom. 8. 7. ar verie pregnant to this purpose : if the genuine notion of them were wel observed , and rightlie expressed , which is not easie to be done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , which some render , the wisdome of the flesh . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tho springing from the same root , ar in notion , far asunder ; as may appear by that of Synesius in Dione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come neerer home , that render it , the mind of the flesh . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mind , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or concupiscence , is of a middle notion , and may be used , yea must be taken therefore in a different sens according to the nature of the subject , whereunto it is applied . See Gal. 5. 17. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here applied to the flesh , signifies not mind simplie , but a stout or haughty mind , as the word most freqentlie signifies , and is in the best Autors verie commonlie used ; and the words ensuing implie as much . The words may well then be thus rendred , The stoutnes , or hautines of the flesh , of mans carnal heart or mind , ( and there is an Emphasis also in the word flesh , which of it self hath an intimation of infirmitie and weaknes , Gen. 6. 3. Heb. 5. 7. yea sometime of a pliable and yeilding disposition , apt to receiv anie but slight impression , Ezek. 36. 26. 2 Cor. 3. 3. that such a sorie peice of flesh as mans heart is , should be so stif , and so stubborn ) is enmitie against God ; not avers to him , but enmitie it self against him ; standeth out in such defiance against him , and whatsoever he willes and enjoins , that it neither doth submit it self , nor can be subjected unto his law , or brought under and kept in anie order thereby , yea that the verie prohibitions and comminations of the Law , ar so far from abating the heat and force of mans corruption , that they ar to mans untoward spirit , but as water to qick lime ; that water whose nature and propertie is of it self to allay heat , to qench fire , yet being powred upon qick lime , until it have got the masterie of it , doth but set the heat and fier that lay hid in it a working and boiling , whereas it lay qiet , unseen and insensible before ; they cause that corruption that seemed to be ded before , begin to revive , to grow ful and fierce , to bestir it self , and break out with much violence and outrage , and sinne to become excessively sinful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 5 , 8 , 9 , 13. Ad unto all that hath been said , of the difficultie of self-denial , the strong bent of the heart unto its own evil lusts , and its stifnes of opposition unto Gods word and wil , the deceitfulnes of sinne and Satan in an other kind , those wiles , whereby they suggest unto the soul of it self so loath to denie it self , so unwilling to part with & leav its beloved lusts , to turn over a new leaf , and engage , or inslave himself rather , as he esteems it , to the rigid observance of a strict tenor of life ; that for the present so to do is altogether needles , it may be done timelie enough , and well enough hereafter ; he may follow the world , and take his pleasure , pursu his own courses , and persist in his own waies , as long as he sees good , and hath libertie and abilitie so to do ; and afterward , when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could , when he is arrested upon his sick , or lies upon his deaths-bed , he may then seasonablie begin to think on those things , which he hath now no minde to , which his minde at present goes so much against ; and the applieng of himself thereunto wil stand him then in as much steed , as if he had put himself to such a tedious task before , & undergone such a toilsome pennance all his life long . And many doubtles building on such vain imaginations , and gulling their own souls with such groundles hopes , as like Castles in the ayer , they thence raise and erect to their own ruine , refuse to receive Christ so tendred unto them , albeit they beleiv him to be the onlie Savior of mankind , and no salvation to be had without him . And thus much may suffice for refutation of the former mistake of those who hold the Dogmatical Faith , that is , the beleif of the truth either of the word of God in general , or of the Gospel in special , that Jesus Christ is the Savior and Redeemer of mankind , to be that Faith whereby we ar said here to be justified . There remain some few Testimonies of Scripture to be answered , that ar wont to be produced for the proof of that tenent either by the Papists , or our own writers . Now for the proof of this , that justifying faith is no other then a firm assent to the truth of Gods word in general , Bellarmine produceth onlie one place of Scripture , to wit , the Apostles words , Hebrews . 11. 1. Faith is the substance of things to be hoped for , and the argument , or , evidence of things not appearing . This he calls his first argument , tho it have no second , as elswhere he doth the like . And in the prosecution of his argument from this place he spends a whole Chapter , de justificat . lib. 1. cap. 6. wherein he takes for granted that the Apostle in these words gives an exact definition of justifying faith : and the instances that after he gives concerning the creation of the world by Gods word , and the destruction of it by a floud , &c. shew that this faith is a beleif of the word of God in general , as wel of Historical relations , as of doctrinal instructions , and of comminations as of promises . Unto all which we may thus answer . 1. It is not denied that the Apostle in this Chapter doth at large commend and set forth the strange and admirable power , efficacie and excellencie , of that tru lively and saving faith which he had before mentioned , Chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies , or either there or in the instances ensuing , to point out that special act of faith whereby it doth justifie , that is , is a mean of assoiling a man from the guilt of his sinnes , is more then the Cardinal is able to make good . and indeed who almost would be so absurd as to say , that anie man should be so justified by beleeving that God made the world of nothing ? ( the truth whereof some yet among us have of late flatlie denied , and have not forborn to publish their flat denial and disapprooving of it in print ) tho tru it is , that by that self same faith we beleiv as wel the worlds creation by God , as mans redemption by Christ ; and ar thereby as firmly assured of the one as of the other . 2. Nor doth it follow that Noa was assoiled from his sins , and became an heir of that righteousnes that is according to faith , by beleeving that the whole world should by a deluge be destroied : tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the Ark , which by Gods appointment and according to direction received from him he thereupon to that end built . 3. Yea to return Bellarmines argument upon himself , whereby he would proov that the justifying act of faith is not such as we would have it to be , to wit , fiducia , a fiducial trust or reheng on Christ and Gods promise of justification and salvation by Christ ; because such a faith produceth not fear , but produceth hope and expelleth fear : whereas that act of Noa's faith , whereby he beleived that the deluge would undoubtedlie come , bred in him that fear , that caused him to build the Ark. For as the warning given of the floud , notwithstanding the improbability and in humane reason incredibilitie , yea impossibilitie of it in natural power , yet certainlie apprehended and undoubtedly beleived upon Gods word , relating & revealing it to him , produced fear in him , even as the comminatorie prediction of Ninevies destruction delivered by Jonas from God , and by the Ninevites beleived , bred a fear thereof in them , Jon. 3. 5. so the promise of deliverance made withal unto him at the same time by God , being as certainlie beleived and relied on , bred in him an hopeful expectation of the undoubted performance of it , and was the principal motive of his building the Ark , which otherwise to have attempted had ben a most vain and foolish project , and would have prooved of none effect . 4. Hereunto might be added , that the Apostle Peter seems to implie , that that deliverance from the deluge had somewhat typical in it , 1 Pet. 3. 20 , 21. and as in that promise to Abraham , for the performance whereof his trusting upon God is said to be imputed unto him for righteousnes , Gen. 15. 5 , 6. had beside the expression of the numerositie of his issue in general mentioned also , Gen. 13. 16. an intimation withal of that blessed or blessing rather , Act. 3. 26. Seed , Gen. 3. 15. and 22. 18. Jesus Christ in special , by whome all that relie on him and trust to him were to be justified and saved ; and the possession of the Land of Canaan mentioned in the Covenant that God at the same time plighted with him , Gen. 15. 8-18 . was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by Christ , Heb. 3. 18 , 19. and 4. 1-11 . and 6. 20. and 9. 12 , 24. and 10. 19 , 20. so that temporal deliverance promised to Noa , from the destruction by the deluge , proceeding from the special favor and grace of God to him , Gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and Satan , which Noa no doubt beleived to be attained by the promised seed , on whom by relieng he became heir of that righteousnes that is according to faith in him . 5. That the Apostle speaks of the faith of Gods people in general , whither ordinarie , and that either Historical of matters as wel alreadie past , the creation , v. 3. as future , the departure out of Egypt , v. 22. or Dogmatical , concerning God and his goodnes , v. 6. or extraordinarie , that of miracles , v. 33 , 34. is apparent by the varietie of instances given by him , as Bellarmine also himself grants , and would hence proov , that faith in all these instances , yea that faith in general , is but one and the same , which if it were tru , then everie one that hath justifying faith , should have a power of working miracles also : which is directlie contrarie both to our Saviors intimations , Matth. 7. 22 , 23. and 17. 20. and the Apostles , 1 Cor. 12. 9 , 10 , 29 , 30. tho it be not denied that some general notion of faith be found in each of them . Lastlie , albeit that Historical or Dogmatical faith , or that act of faith , whereby the truth of the Historie or Doctrine of the word in general , or that of the Gospel in particular is beleived , be of necessitie conjoyned with , or antecedent unto that act of saith whereby a beleiver is justified , it doth not thence follow that these two therefore ar one and the same . no more then the slavish fear ariseing from a meer apprehension of wrath and greatness , is the same with the filial fear , ariseing from apprehension of Gods mercie and goodnes ; Psal. 130. 3. Jer. 31. 39 , 40. because the one is to the other , tanqam a●us ad silum , as the needle to the thred , it goes before to make way for it , and helps to introduce it : or that faith and hope ar one and the same , because the one is the foundation of the other , nor ar they in time severed the one from the other . I shal not need to examine anie of Bellarmines other arguments ; for this place of Scripture is not the principal onlie , but the onlie one produced by him to proov that the assent to the word of God in general , is that whereby we ar said to be justified . and the rest proov no more then this , that such a faith is reqisite to justification and salvation , and that without it a man cannot be justified or saved : whereas the qestion is not , whither all that ar justified have such a beleif of Gods word in general , or of the Gospel in particular ; which no man denies ; but wither such a beleif , be that faith or that act of faith wherby we ar justified ; which is that alone that is here qestioned , Yea the rest of his Scriptures , as himself acknowledgeth , ar intended onlie to disproov the particular application of the promise to be the justifyeng act of faith ; whereof more anon , when we have done with some others of our own , who of the Dogmatical Faith or beleif of the doctrine concerning Christ , approov and affirm the same , that of the beleif of the word in general Bellarmine doth . THE PUBLISHER Of this Posthumous Peice of Work , TO THE READER . IT is a fruitless wish for me to utter , Oh that I were not enforced to adjoyn this Epilogue , Desiderantur caetera . The rest is wanting , and wil be wanted . It wil be fitter for me to say , Placeat homini , qod placuit Deo. Let not that discontent man , which pleased God. And it seemed good to the Lord of the Vineyard to interrupt this faithful Servants labour with an acute disease , which supervening to age , which is an incurable sickness , put a period to his life ; which was his day or season of work . He was not idle in the former part of the day , but took this business in hand at his verie evening , which man that knows not his time , could neither fore-see , nor put off . And now this unfinished Peice of his must stand , as an imperfect Table begun to be wrought by Apelles or Titian ( famous in their Generations ) which no surviving or succeeding Artist , wil adventure to accomplish with a less-skilful hand . But yet we ar not at an irrecoverable loss , since we have stil the living Oracles of Gods word , which are the original truth , whereof humane discourses are extract Copies and besides common Reason , we may by humble and earnest pra●e● obtain the assistance of Gods holie Spirit for the improvement of Reason in the prosecution of what is not here exprest . And tho this discourse be abruptly broken off , before it fully explain what faith is , yet we may from the Negative part , which cuts off all Notions pretending to that Title , conclude the affirmative , that justifying faith is an affiance in Christ , or in God through Christ , and for Christs sake , for absolution from our sinnes , and so conseqentlie for eternal salvation : and the justifying act of faith is to trust to , on , or in Christ , commonly called beleiving in or on him , by a speech somewhat improper , yet not without example in Exotick Authors . But if our Interpreters had ben so lucky , as insteed of beleiving on God , and on Christ , to have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by trusting , ( as e. g. John 14. 1. we read the words of our Savioor to his Disciples , Ye beleiv in God , beleiv also in me , but we may very wel read thus , Ye do trust , or , Do yee trust in God , or on God , trust also in me , or on me ) use would have made the term familiar , and the thing it self obvious to the understanding , and it would have prevented many hot but impertinent contentions about words . But mine infirmities wil not permit me to enlarge in the explication of the nature of faith , which is a common Theam , but deserves exact handling . I entreat the Christian Reader to accept this final portion of heavenlie Treasure rescued from the dust , since the earthen vessel , by which it was conveyed to us , is broken by death , and crumbled into his primigenial Dust. — Si qid novisti rectius hisce , Candidus imperti : si non ; his utere mecum . Hor. FINIS . Notes, typically marginal, from the original text Notes for div A42457-e320 2 Tim. 3. 15. Notes for div A42457-e490 zech . 8. 19 2 Cor. 4. 1. Judg. 5. 15. ● Tim. 6. 20 ▪ 2 Tim. 2 ▪ 2. 1 Pet. 4. 11 ▪ A. D. 1654. Greg. Naz. Dan. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de civit . I. 22. c. 7. Philo Jud. Just. Mart. Origen , &c. Notes for div A42457-e1100 Jo. Picus Count of Mirandula . Dr. Feild of the Church , l. 5. c. 17. Guil. Rivet de justif . part : 1. c. 2. lect . 3. De justificat . l. 2. c. 7. Lib. e●d . C. 10. See Peter Alliacenses ad Sent. lib. 4. qaest . 1. art . 3. conclus . 1. See Ger. Vossius Defens . Grot. de satisfact . advers . Ravensperg . cap. 2. 8. Notes for div A42457-e14830 Eccl 9. 12. Luk. 11. 1● Bud. in Comment . Fides non modo credulitatem , sed & fiduciam significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro confidete , sumitur . Aeschin . con● ▪ Cetesiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sicul l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Politic. Tyr●●●orum esse notat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Latini pariter in eodem sensu usurpa●●●●●edere . Val. Max. l. 6. Nemo debet nimium fortun● cr●dere . Virg. celog . 2. Nimium ●crede coloti . i. e. confide , Serv. 
A50251	----	The summe of certain sermons upon Genes. 15.6 vvherein not only the doctrine of justification by faith is asserted and cleared, and sundry arguments for justification before faith, discussed and answered : but also the nature and the meanes of faith, with the imputation of our sins to Christ, and of Christs righteousness to us are briefly explained and confirmed / preached at Dorchester in New-England by Richard Mather ... ; and now by him published at the earnest request of sundry well-affected and Godly Christians. Mather, Richard, 1596-1669. This text is an enriched version of the TCP digital transcription A50251 of text W18271 in the English Short Title Catalog (Wing M1276). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 145 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50251 Wing M1276 ESTC W18271 12924430 ocm 12924430 95450 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50251) Transcribed from: (Early English Books Online ; image set 95450) Images scanned from microfilm: (Early English books, 1641-1700 ; 988:18) The summe of certain sermons upon Genes. 15.6 vvherein not only the doctrine of justification by faith is asserted and cleared, and sundry arguments for justification before faith, discussed and answered : but also the nature and the meanes of faith, with the imputation of our sins to Christ, and of Christs righteousness to us are briefly explained and confirmed / preached at Dorchester in New-England by Richard Mather ... ; and now by him published at the earnest request of sundry well-affected and Godly Christians. Mather, Richard, 1596-1669. [12], 47 p. Printed by Samuel Green, Cambridg[e] in New-England : 1652. Reproduction of original in Huntington Library. Errata: p. 47. eng Bible. -- O.T. -- Genesis XV, 6 -- Criticism, interpretation, etc. Sermons, English -- 17th century. Justification -- Sermons. A50251 W18271 (Wing M1276). civilwar no The summe of certain sermons upon Genes: 15. 6. VVherin not only the docrine [sic] of justification by faith is asserted and cleared, and su Mather, Richard 1652 29713 217 5 0 0 0 0 75 D The rate of 75 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Emma (Leeson) Huber Sampled and proofread 2003-05 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE SUMME OF CERTAIN SERMONS UPON Genes : 15. 6. VVherin Not only the DOCRINE of JUSTIFICATION by FAITH is Asserted and Cleared , And sundry Arguments for IUSTIFICATION before FAITH , discussed and Answered , But Also The nature and the meanes of Faith , with the Imputation of our sins to CHRIST , and of Christs Righteousness to us are briefely Explained and Confirmed . Preached at Dorchester in New-England by RICHARD MATHER Teacher to the Church there . And Now by him Published at the earnest request of sundry well-affected and Godly Christians . Printed by Samuel Green at CAMBRIDG in New-England 1652. THE Authors Preface to the Reader . Christian Reader , WHen these sermons were first preached in the ordinary course of my ministry on going forward on the book of Genesis , I had no thoughts at that time that they should ever have been f●…rther published in this way that now tho●… seest . But sundry Godly Christians & Brethren having heard them delivered in preaching , and thinking they might afterwards also bee usefull for the benefit of themselves and their familyes if they might enjoy them printed , which they did very much desire , they therefore came to mee with a serious & solemn request that I would further and fulfill their earnest desires in this thing . Against which motion though I alledged many objections , 〈◊〉 they still continued to desire as formerly . Wherupon at the last , considering with my self that God who hath the hearts of all men in his hands might in mooving their hearts to such a desire have some farther ●…ntent ther●… for his own glory and the good of some or other of his servants , then I at the first did apprehend , or could perceive , I therupon began to consider further of the motion : and having perused & revised some brief notes which I had by me , of those sermons , I imparted to them a Copye therof , yet with renuall of my former objections against printing , and proposing to their consideration whether it might not be best to satisfie themselves with that writte●… copie , and to let the printing alone . But their desires continued as afore ; and thence it commes to pass that the sermons are committed to publick view . Which I thus aquaint the Reader withall partly as some excuse for my self that I would publish such plain stuff as here is cont●…ned , in such a knowing and Criticall time as this is ; for the importunity of request hath compelled me thereto : and partly that if any sober and honested hearted christian receive any benefit here●…y hee may know to whom he is indebted for the same , even chiefly to the Lord as the principall Author of all good , and then unto those godly Christians who have been the instruments of bringing these sermons to be publick , which had it not been through their importunity , had never seen the light in this way . I deny not but sundry of the things here treated of , viz the grace of Faith , Justification by faith , and the Imputation of Christs Righteousness unto justification , are mayn and principall points of christian religion , and such as that the ignorance of them or erroneous apprehentiōs about them can not but be very perilous : in which respect it is the more needfull that the people of God should be established in the belief & love of the truth concerning such points as these are . And for this cause I the rather yeilded to publish what here thou seest , ( being so importuned therunto as I have said ) if I might by the blessing of Christ afford any little help to the end afore mentioned . And so much the rather , because Satan that enemy of all truth & father of lyes hath endevoured not only of old but of late also , to corrupt the mindes of many people touching these things . Heretofore and still amongst the popish sort he would perswade to an opinion of justification by works , and not by faith only . And now when the perniciousness of that Tenent begins to be more generally discerned , he labours to undermine the truth another way , instilling into the minds of some a conceit that they may be justified not only without their own works but also without the grace of faith . And because it would be too gross at the first to cry down all use of faith which the Spirit of God in the holy Scripture doth so abundantly urge & extoll , and that therfore such a conceit at the first would hardly take amongst them that have any acquaintance with the Scripture , therfore the crafty enemy allowes for the time that there may be some use of faith about this matter of justification , viz : to know or be assured by it of justification preceding , and that though we are justified indeed afore faith , yet wee did not know it afore , but now do know it by faith . A palpable perverting of the truth of God plainly and plenteously laid down in his word , especially in Pauls epistles wherin you shall never read of knowing by faith that we are justified without faith , or before faith : Such language is a stranger in Gods book , and amongst the oracles of God , and far discrepant from the form of wholsom words . wherin nothing is more frequent then that we are justified by faith . Now to turn this word , Wee are justified , into this meaning , wee know that we are justified , in which sence it will be hard to find it so much as once used in any place where justification by faith is spoken of , is a manifest metamorphosing of the words of the Holy one , and a wresting of the Scripture ( I fear ) unto mens own destruction : 2 Pet : 3. 16. But do you think that Satan will rest here ? It is rather to be seared , if this delusion takes place a while , this use of faith which is yet allowed , will be denyed also . For some are already come to this to deny that there are any gifts or graces at all in the hearts of justified persons . Which if it were true , then there is no faith in them : and if there be no faith , then it is not by faith that men do know their justification ; for how can they know it by that which is not ? And ●…o , as now they deny that men are justified by faith , so when & where this other delusion takes place , to deny all inherent graces , there men must hold that justification may not only be , but also be known without faith , or else not be known at all . A lamentable & dreadfull issue wherat Satan drives , and whereto this opinion tends , if God do not in mercy prevent . And because this is a time , wherin not only these but many other unsound opinions , and some of them very pernicious are scattered abroad , therfore I hope the godly Reader will bear with me , if out of my unseyned desire of his salvation and of the honour of Jesus Christ and his truth , I shall here propound some sew helps for a christians preservation in the truth from the prevailing power of errour . And let not this be thought a needless bu●…siness , nor let any that loveth his own salvation give way to that conceit to think there is no danger in opinions whatever a man shall hold : for though all opinions be not alike dangerous . yet there is none but it hath danger in it , especially if it touch the foundation , and so much the more danger by how much the less suspected . If it were not so , why doth the Holy Ghost so ●…ten exhort us & command us to beware of being seduced & beguiled with errours , and with them that teach them ? Math. 7. 15. & 16. 6 , 12. & 24. 4 , 5. Mark 4. 24. & 12. 38. Eph. 4. 14. Phl. 3. 2. Col : 2. 8. Heb. 13. 9. 2 〈◊〉 3. 7. ●…ude 3. 〈◊〉 〈◊〉 〈◊〉 . 1 , 2. 2 ●…ohn 7 , 8 , 10. In which places & many more we are bidden to beware of false Prophets , and of their doctrine , to take heed that no man deceive us , to take heed what we hear , and that we be not led away with the errour of the wicked and with every wind of doctrine , and fall from our owne stodfastness , that we contend for the faith , and not believe every spirit but try the spirits whether they are of God , and many such like . All which warnings so frequent and so serious the Lord would not have given , but that he knowes erronious opinions are dangerous , and we in danger to be beguiled therwith , yea and to have our soules to be subverted by them as the Scripture speaketh . Acts 15. 24. For which cause also it is that Heresies are reckoned up amongst Adulterers , Idolatries , Murthers , Drunkenness , and other damning works of the flesh that exclude men out of heaven Gal. 5. 19 , 20 , 21. and are expressly called damnable Heresies , and the wayes therof pernicious wayes 2 Pet. 2. 1 , 2. Where then are they that think it no great matter what opinions a man do hold , or what judgment he is of in matters of religion , and that no man should be much misliked for such matters which they call conscien●…e , so long as he is not otherwise culpable in his conversatiō for scandal in practise , such as are murthers , whordoms , drunkenness , theevery & the like ? which is as if one should say , there are some works of the flesh which exclude out of heaven , and subvert the soul , for which a man should not be misliked though he be known to walk in them , but may have the repute & reward of a right good and honest man notwithstanding . Which opinion of the little danger of opinions , as in it self it is very erronious , so it is one thing that makes way for other errours to be more readily entertained & persisted in , Satan having by this means perswaded the sonns and daughters of men to believe that errours have not much danger in them , & hence they are not much afraid of them . Wheras if they did stedfastly believe and seriously consider what the Scripture teacheth , how that by such things mens souls are subverted , and themselves in danger to be excluded out of Gods Kingdom , and to be destroyed , they would then be more caucious & considerate what doctrines they entertain , and the more afraid of perishing in errour : but through want of this consideration , corrupt and pernicious apprehentions do so greatly abound . Otherwise , how could it be that men should so easily be brought to deny the Sacred Trinity , the Godhead of Jesus Christ , the Imputation of his righteousness unto justification , the Divine authority of the holy Scriptures , the immortality of the soul , the morality of the Sabbath , so making all dayes alike , yea to deny not only the fourth Commandement , as Papists have done the second , but also to deny the whole Law of God to be any Rule of life to a believer , holding also that God sees no sin in his children , that sin hath God for the authour of it , that there is no Election , but an universal Redemption by Christ and free will in man , and that men regenerate and justified may fall away , that there are no Churches , ministry or Ordinances of any necessary use in these dayes to some Christians , but that men may attain to such attainmēts as to have no need therof , but may live without them or be above them . Not to mention any more of such like tenents which in these dayes do too much abound . Dreadfull things you may be sure if they be persisted in , and yet too many there be that do believe them and vent them , to the extream hazard of their own and others soules . And therfore that the godly christian may be the help of Christ be preserved from these & all other whether soul-destroying or soul-endangering doctrines , let him carefully make use of these few helps . 1 Let a man be sure that his profession of religion be in sincerity & truth , that he may not only have a form of godliness , but the truth and power of it , and then he shall surely be preserved from destroying errours . For though false teachers may deceive many , and shew signes & wonders for that end , yet it is not possible that they should finally deceive the Elect and chosen ones of God Math : 24. 24. or will the sheep of Christ harken to the voyce of a stranger , but will flee from him John 10. 5 , 8. and that saying 1 Iohn 2. 29. they went out from us , but were not of us , and as it sheweth that Apostates in their best times were but hypocrites , so it also sheweth that they who are but hypocrites are like enough in the end to become Apostates . 2 Stabillity and settledness of mind & judgment in the truth is also a means to be preserved from being seduced . For it is children that are tossed too and fro & carryed about with every wind of doctrine Ephe. 4. 14. wheras if the heart be stablished with grace , a man shall not so easily be carryed about with divers and strange doctrines Heb : 13. 9. no , it is the ignorant and unstable that wr●…st the Scriptu●…s to their own destruction 2 Pet. 3. 16. When there comes a stream or flood of waters on the earth , trees and houses that are rooted and well grounded do stand firm , but what ever lyes loose is swept away : so the flood of errours may carry away loose and unsetled professors , but such as are rooted & grounded abide firm and stedfast . And especially it is good to be well grounded in principles of Catechism ; for these points are fundamentall , & therfore are called the foundation Heb : 6. 1 , 2. And it is not often seen but that they who are led away with erroneous opinions , and vain and empty whimseys are very defective even in catechisticall points . The voice of errour is , who so is simple , let him come h●…her Pro : 9. 16. 3 And as a means of both the former , it is very needfull and to be of an humble spirit , truely abased in the sight and sence of a mans own weakness , and sinfulness , and unworthyness ; for such have a promise of being informed in the truth and wayes of God Ezek : 43 10 , 11. and of direction & preservation Psal : 25. 9. Babes shall have truths of God revealed to them , which are hid from the wise and prudent Math : 11. 25. And the reason is , because humble souls are afraid of themselves , dare not trust to their own understanding and strength , but depend upon God & Christ to preserve and teach them in the truth . Wheras othe●…s trusting on themselves are therfore neer unto a fall , even because they are proud , and self-confident Pro. 16. 18. & 28. 14. 4 It is needfull for to keep a good conscience by walking in obedience to the truth and will of God , so far as a man doth know already : for to such there is a promise that they shall know what doctrine is of God and what is otherwise John 7. 17. Wheras they that take pleasure in unrighteousness are in danger to be given up to believe lyes , and so to be damned 2 Thes. 2. 11 , 12. and therfore it is said , the wise shall understand , but none of the wicked shall understand Dan: 12. 10. As there are few errours in opinion b●…t they bring forth sins in practise , so sins in practise will bring errour in principles , through the judgment of the Lord upon men for those their sinns . They that were led captive of errours were 〈◊〉 with divers lust●… 2 Tim: 3. 6 , 7. men that will not do what they know , it is just if they be left in blindness and not know what to do . When a master gives light to his servants and they do no good therewith , but abuse it to cards , dice , drinking , drunkenness &c : it is just if he come and take away the light from them , and so they be left in darkness . In like sort it is a righteous thing with God to plague the poluted lives & consciences of men with giving them up to the darkness & delusions of errour . Oh let all them tremble at this , that have much knowledg in their heads , but little power of grace in their hearts to walk accordingly , but by the power of unmortified lusts are so carryed away as to sin wickedly against the light of their own knowledg & consciēce in one kind or in another ; for besides the great wrath and many stripes that such may expect in another world , they may also fear that the Lord may leave them to some pernicious errour or other even in this life , and thereby their damnation be the more dreadfull . A pure conscience is a good cask or vessell wherin to preserve and keep the mystery of faith . 1 Tim: 3. 9. 5 It was desire of noveltie that overthrew our first parents , Gen. 3. for they were well if they could have been so content ; but having an itching desire to know more then God saw meet for them hence they were overthrown . And men that have itching ears , 〈◊〉 apt to be turned from the truth and to be turned unto fables 2 Tim: 4. 3 , 4. It argues an ill stomack , and a weak & unhealthfull constitution of body , when a man can not disgest good and wholsom food without curious sauce . In like sort it is an ill sign of a distempered soul , when the good old way of the doctrine of faith , and repentance , and the like , is not savory to a mans spirit , but he must have new notions , and quaint & unquoth matter , or else it will not go down . Therfore beware of curiosity . The old way is the good way , let a man seek that and walk in it , and he shall find rest for his soul . Jer : 6. 16. 6 Let a man beware of his company . He that delights to walk & talk with them that have the plague , it is no marvell if he catch infection . Therfore we are bidden to shun the society of corrupt & erroneous persons , to avoid them , and have no familiarity of converse with them . Rom : 16. 17. 2 Joh. 10. and to cease to hear the instruction that causeth to erre from the words of knowledg Pro. 19. 27. we●…k christians should not be admitted to doubtfull disputations , least they be staggered Rom : 14. 1. and therfore they must not go to them of their own accord : and the reason is plain , viz : because we must avoid temptations as much as lyes in us , and therfore not lead our selves into temptation , for then it may be just with God to leave us to our selves . And therfore it is not safe , especially for weak christians , to be familiarly conversant with corrupt persōs , or corrupt books , which do frequently come abroad in these dayes . 7 Lastly , It is specially usefull in this case to keep close to the Scriptures , and to the means appointed of God for our right understanding of the Scriptures . Therfore we are bidden , Go to the Law & to the Testimony Isai 8. 20. as on the contrary , the ignorance of the Scriptures is noted in the Sadducees as a mayn cause of their errour , 22. 29. If a mans adversary & enemy can perswade him to throw away his weapons , he may then conceive hope of prevailing against him with more ease : and therfore it is no wonder if Satan in these dayes do breed questions against the Divine authority and necessary & profitable use of the Scriptures as heretofore he was wont to do amongst the Papists , for he knowes it will bee for his advantage against poor souls , if he can by any meanes perswade them to lay aside the sword of the Spirit which is the word of God , Ephe. 6. 17. but he that loves his soul must be more wise , then to harken to the counsel of Satan herin . And for means for the right understanding of the Scripture , one is , the Church of God , and holy cōmunion therewith , another is the Officers & ministers of Christ therin . In respect of the former it is said that the Law should go forth of S●…on , and the word of the Lord from Ierusalem , Isai 2. 3. that is to say , from the church . And there it was , even in the Sanctuary that the Psalmist came to understand that which otherwise was too hard & painfull for him Psal. 73. 16 , 17. For which cause it is that he that hath an ear to hear , must hear what the Spirit saith unto the churches Rev : 2. And even to the Angels themselves much of the manifold wisdom of God is made known by the church Ephe. 3. 10. If therfore a man hang loose from the love of Church-society , and the cōmunion of saints therin , it is no marvell if such an one be drawn away with errours , becaus the Curch is the pillar & ground of truth 1 Tim: 3. 15. The Apostle exhorting not to forsake the assembling of our selves together as the manner of some was , presently addeth what a dangerous thing it is to sinn willfully after wee have received the knowledg of the truth , that is , to becom Apostates , Heb : 10. 25 , 26. intimating therby that where there is the former , there men are in danger of the latter , that is to say , where the hearts of men draw back from Church-society , there they are in danger of Apostacy . And for the ministers of Christ in his church ; as it was said of old that the Priests lipps should preserve knowledg , and they should seek the Law at his mouth , Mal. 2. 7. so in the new Testament Christ hath appointed Officers in his Church , as for other ends , so for this that wee may not be children , tossed to and fro , with every wind of doctrine , Ephe. 4. 11 , 24. that is , that wee might not bee seduced with errours , and them that teach them . In which respect it is that the Eunuch confesseth he could not understand the Scriptures without some to guid him , Acts 8. 30 , 31. The Disciples of Christ hearing of an opinion of the Scribes that Christ was not the Messiah , because of a seeming-strong objection that Elias must first come , if they had kept this objection to themselves , they might have been foyled or puzzled therewith : but they were more wise then so , they do not keep it close and only plod upon it amongst themselves , but very honestly bring it forth to their Master Christ Jesus , and so had resolution & satisfaction ; Math : 17. 10 , 11 , 12 , 13. A notable example and worthy of imitation : but when men have met with new notions & apprehentions , whether from books or otherwise , contrary to the doctrine which they have received , & shall keep them in hugger mugger , so that their officers must not know them ; the ministers of Christ must not be aquainted with them , this is a ready way for the endangering of their souls exceedingly ; Like stollen waters which are sweet , and bread eaten in secret which is pleasant , but the dead are there , and such ghuests are in the depth of Hell : Pro : 9. 17 , 18. Oh therfore let every soul that would be preserved from the infection of errour , carefully look to these things , and let him cry mightily to God through Iesus Christ for his grace and holy Spirit to preserve him in the truth , and to bless him in the use of these and ●…her good means for that end ; and then he may with comfort expect that the Lord will preserve him from the evill way of errour and lyes , and will guide him in the truth & wayes of grace to his heavenly Kingdom through Iesus Christ ; To whom ●…e all glory of service and a●…nce for ever . R. M. TO The Christian Reader . THE Iustification of a sinner before God , as it is the fruit of the Riches of his Grace : ( Ephe : 1. 7. ) So it is the Root of our peace with God : Rom : 5. 1. ( which passeth understanding : Phil. 4. 7. ) and of our joy in the Holy Ghost , which is unspeakable & glorious : 1 Pet : 1. 8. This is that gift of his Grace which filleth our hearts with admiration , to wonder at the abundant rich Mercy of the Lord in pardoning our many and mighty sinns ( Micah 7. 18. ) to wonder also at the deep demerit of our sinns which could not be expiated but by the precious blood yea and soul-sufferings of the great God our Saviour : Yea and to wonder likewise at our baseness , and filthines , and folly , that could live so long in so dangerous & desperate a course , provoking the most High to so great Anger , and our selves to the confusion of our own faces & souls . Hence it is that every godly Treatise tending to the discovery of this grace is wont deeply to affect the hearts of such , as ( through grace ) have part in this common salvation . Amongst others of this kind ( Good Reader ) thou shalt find this little Treatise , to be like Maryes box of spikuard , which washing the paths of Christ towards us ( as that did his feet ) will be fit to perfume not only the whole house of God , with the odour of the oyntment of his Grace , but also thy soul with the oyl of gladnes , above what creature-comforts can afford . The manner of handling , thou shalt find to be soltd , and judicious , succinct and pithy , fit ( by the blessing of Christ ) to make wise unto salvation . The presence and blessing of Christ go with it , to refresh thy soul with the savour of his Oyntments : In whom we rest , Studious of thine edification in his grace , and peace . J. Cotton . J. VVilson . Boston 24. 5. 1652. Geneses 15. 6. And hee Believed in the LORD , and Hee c●…ted it to him for righteousness . IN the former verses of this chapter , is conteined a renewing of the Lords promise to Abram concerning his seed : In this verse is conteined the effect and fruit of that promise , how Abram therupon believed in the Lord ; and then the benefit that accrewed to him by that believing , how the Lord accounted it to him for righteousness . For the meaning of the words ; It may be first of all demanded , VVhat is me●…t by Abrams believing in the LORD ? Hereby is meant , not onely that hee believed the Word of God to be true : for if that had been all , the Lord would never have justified him by such a faith , nor have counted it to him for righteousness , as the text affirmes that he did , for the Divells do so believe , and yet are farr from being justified . James 2. 19. But here by is meant morover that he also relyed upon God that had promised by an act of Affiance , Relyance , or Dependance upon him : so much the various words may import , which are not barely hee believed the Lord , but hee believed in the Lord , or on the Lord . Besides believing is an act of the heart , Rom : 10. 10. Not of the head , or of the understanding only , but of the heart also : and if a man believe with his heart , then there will be a firm resting and relying on the thing promised , and on him that promiseth ; as it is said Isai 26. 3. Tho●… w●…lt keep him in peace , whose mind is stayed on th●… , because he tr●…steth in thee . The heart fainteth when a man belie●…eth not , Gen : 45. 26. and is fixed or fastened when a man believeth in the Lord Psal : 112. 7 , 8. This that is said here of Abrams believing , is expounded by the Apostle Rom : 4. 18 , 19 , 20 , 21. by Hope above hope , and by not staggering at the promise through unbel●…efe . VVhat means this word He counted it to him for righteousness . It is as much as to say , the Lord imputed this Faith of Abram . for righteousness in Gods sight ; So it notes that hee was justified not by workes , but by this his Faith ; and so the Apostle expounds these words Rom : 4. 2 , 3 , 4 , 5. Did Abram never believe afore now ? and was hee never justified before this time ; Yes doubtless long before this time : for it was by Faith that hee left his own country , and kindred , and came to sojourn in the land of Canaan as the land of promise : This he did by faith Heb : 11. 8. Which was afore this time . Hee also had heard many promises of God to him & his seed afore now , both in chap : 12. 2 , 3 , 7. & chap : 13. 14. which doubtless he did believe . VVhy then is this mentioned now , as if he had not been a justified believer before ? One cause therof may be , because his faith was now more confirmed , Hee having lately been in some pang of grief through want of children , verse 2 , 3. as the Disciples of Christ are often said to believe upon some new confirmation of their faith , though they were believers before , Joh : 2. 11. & 16. 30 , 31. So Joh : 4. 50 , 53. And another reason ( considering the time when this is recorded ) might be this , namely , To shew that justification is never by the works of the Law , but still by faith , though a man be adorned & enriched with many excellent works ; for so was Abram afore this time : witness his Piety in building Altars , & calling on the name of the Lord Gen : 12. 7 , 8. & 13 , 4 , 18. His Religious care in instructing his family , those 318 trayned ones , or catichised ones , as some render the word chap : 14. 14. His Charitie , & Humility that would have no falling out between Lot & him , and that would condescend farr for peace sake chap : 13. 8 , 9. and would hazard his own liberty & life to rescue Lot out of captivity chap : 14. 14. his contempt of riches , and Care o●… the glory of God , in refusing the goods of the King of Sodom chap : 14. 23. All these were excellent Vertues & good works in Abram , and yet the Holy-Ghost tells us he was not justified by any of them but by believing . Again , it is observable , that at this time Abram was not Circumcised ; for that Ordinance was not yet appointed , till chap : 17. & yet now wee see he beleived in the Lord , and so is justified ; to shew unto us that it was not by Circumcision , nor any Ceremonies of the Law that he was justified , but by faith onely ; and that he might be the Father of believers even amongst the Geutiles , though they be not circumcised , and that righteousness might bee imputed to them also , as the Apostle argueth Rom : 4. 9 , 10 , 11. Such weighty reasons there are , why Abram at this time is said to believe in the Lord , and to be justified therby , albeit he were a believer and justified before . This being said for the explication of the words , wee may first observe from the words this Doctrine , That it is by the Word & Promises of God concerning salvation by Christ , that men are brought to believe , or to become true believers . Or thus , Iustifying & saving Faith is wrought by the word of the Gospel , as the meanes and instrument therof . For God wee see gives forth his gracious Gospel-promises unto Abram , & the effect of them is this , Abram therby believeth in the Lord . Other Scriptures do testifie the same ; Acts 15. 7. Rom : 10. 14 , 15. 17. Ephe : 1. 13. Acts 14. 1. Genes : 12. 1 , 1 , 3 , 4 , 5. Therfore is the word called the word of faith Rom : 10. 8. because it is by it that faith is wrought . Those three thousand in Acts 2 were brought to believe by the word & Gospel of God which was preached to them by Peter . Regeneration is by the word , Jam : 1. 18. 1 Pet : 1. 23. and the Spirit is also received by the same meanes , Gal : 3. 2. and therfore faith is by the word also . The reason of the consequence is , because wheresoever Regeneration is wrought , and the Spirit of grace is bestowed , there saving faith can net be wanting . For the explication of this point , it may first of all be demanded , What is the Gospel ? It is the Doctrine of salvation by Christ , or of blessedness in Christ , that part of the word of God , which concerneth Remission of sinns , and Life everlasting by Christ Jesus . May not faith be wrought by the Law ? Not by the Law alone ; for the Law is not of faith Gal : 3 12. The Law directly reveals no Christ , nor any salvation for sinners , but the curse only Gal : 3. 10. And inasmuch as faith cannot goe beyond the word , therfore by the Law alone there can be no faith to believe any thing farther then the curse . Yet nevertheless the Law is of necessary use to prepare the heart for faith . For Christ is the end of the Law as the Apostle speakes Rom : 10. 4. and if so , then the Law is a meanes unto Christ . It shewes unto a man his sinn , Rom : 3. 20. & 7. 9 , 10. and the wrath of God deserved thereby Rom : 4. 15. and herupon through the spirit of bondage , begets fear & dread in the secure heart Exod : 20. 18 , 19. Rom : 8. 15. Which things are requisite to the begetting of faith in Christ , because without these the sinfull so●…l will never believe in , nor come to him for righteousness , as not feeling its need Joh : 5. 40. Rom : 10. 3. But what is the work of the Gospel in the begetting of faith ? First it presents to the sinfull & lost so●…l , Christ the Saviour , with the worth & fulnes , that is in him ; Joh : 3. 16. Acts 13. 38 ▪ 39. 1 Tim: 1. 15. Secondly it encourageth the poor lost soul to come to Christ , to believe on him , and to receive him in the promises of Mercy Math : 11. 28. Joh : 6. 37. 2 Cor : 5. 20. Isai 55. 1 , 2 , 3. & 61. 1 , 2 , 3 , But many have the word , and yet never attain to faith , What may be the reason herof ? What is here said , is most true indeed : many heard by the Apostles , yea by Christ himself , and yet were never brought to believe . The reason waerof is , because the word of it self can not do it , without the work of God himself by his spirit : Paul of himself is nothing , Apollos nothing , nor any other minister of the Gospel , bút God it is that worketh all , 1 Cor : 3. 5 , 6 , 7. Paul preached to Lidia & others , but it was the Lord that opened her heart savingly to attend to what was spoken Acts 16. 14. And God , as he is bound to none , so he sees cause not to give his Grace to all , no nor to all that do injoy the meanes , that so they to whom his grace is given , may see themselves the more indebted for it ; and that it is not them selves , nor the word of it it self , that could ever have brought them to believe , but that God himself hath done it of his free grace . Math : 13. 11. Acts 18 27. But if the word be the means of faith , what shall become of Infants , Idiots , & deaf people that cannot make use of the means ? The doctrine speakes only of the ordinary & usuall way . As for these that are spoken of , the Lord can work in them by other meanes , either by the sight of the eye , as in such as can read ; or if all outward means fa●… , ●…e can work by his Spirit alone in the heart and soul inwardly . If any ask , What should be the reason that when God worketh faith , he should ordinarily & usually do it by his word , and not otherwise ? The answer is , That his Wisdom hath so appointed & seen meet , and therwith wee should rest our selves contented & satisfied It is his pleasure to save men by preaching . 1 Cor : 1. 21. and to create the fruit of the lips to be peace to the soul Isai 57. 19. Therfore , the case of them that want the word of the Gospell must needs be miserable & lamentable . For there can be no salvation without Christ Acts 4. 12. 1 John 5. 12. nor without faith in Christ John 3. 18 , 36. Heb : 11. 6. and ordinarily there can be no faith without the Gospel , but by it , Rom : 10. 14 , 17. and therfore where this word is wanting , there the people are in a perishing condition Pro : 29. 18. and millions of people there are in this condition , having none to speak unto them out Starrs , & trees , and the great book of the creatures , which is not sufficient for salvation , nor for saving faith ; and therfore such people are without Christ , and without God in the world Eph : 2. 12. comming into the world & know not wherfore , and go out of the wor●…d again and know not whither . It were well if there were an heart in us to bewayl the case of such people ; for their misery might have been ours , and our mercies theirs . They that have the Gospel , have great cause to prize it , and to be very thankfull for it , as for a great ●…le●…sing , inasmuch as it is the meanes of faith , and so consequently of salvation . If wee shall despise it or slight it as the Israelites did Manna , or as little children who do but play with their meat , and kick it down under their feet , it may then be just with God to take it away , and that will be a dolefull and most heavy judgment ; and is often threatned as such . See Amos 8. 11. Luke 17. 22. John 12. 35 , 36. Rev : 2. 4. If the word be the means of faith , Then it behoovs all them who enjoy the word , to take heed they do not live & dy without faith ; For the sin & judgment of such will be the more greivo●… ; even much worse then if they never had the Gospel . If they had not had the word , they should have had no sin , in comparison of what now they have ; but now they have no cloak for their sin . John 15. 22. and therfore the judgment & condemnation of such people will be so exceeding just & dreadfull , that the condition of Tyre & Sidon , and of Sodom & Gomorah shall be more tollerable , Math : 11. 22 , 23 , 24. And hee counted it to him for righteousness . ] Hee , that is the Lord , who was mētioned before ; counted , that is , imputed , or reckoned , for this word is sometime Englished by one of these words , and sometime by another , as may appeare by viewing Rom : 4. 3 , 22 , 23. Gall : 3. 6. Iam : 2. 23. I●… , that is , this faith of his , this believing in the Lord ; for righteousness ▪ that is unto righteousness ; that is , that by this he might attain righteousness , or stand righteous and justified in the sight of God . VVhether doth not this text prove that the object of justifying faith is not Christ the promised Messiah , or the promise of mercy in Christ ; but what ever God revealeth ? and that the act of faith as it justifieth , is not of the will in receiving Christ , or adhering to Christ , but only an assent of the understanding ? It proveth it not ; For Abrams faith had respect unto the promised seed , in whom all nations should be blessed ; and so runneth the promise chap : 12. & 22. 18. this seed must need include the Messiah specially , as being the head of all the seed that are blessed ; and so much is plainly taught in Gall : 3. 16. where the seed to whom the promise is made , is plainly affirmed to be Christ : and if it signifie Christ , then doubtless the head , & not the members only . The promise which Abram believed was the Gospel Gal. 3. 8. Now what is the Gospel , but the doctrine or glad tidings of salvation by Christ ? That saying John 8. 56. that Abram rejoyced to s●… Christs day , doth shew that Christ was the object of Abrams faith . Now from the words , he counted it to him for righteousness , wee have occasion to consider of three things concerning that great article of faith , our justificatiō . 1 The Efficient cause therof ; which is the Lord . 2 The Instrumentall cause , and that is faith , or believing . 3 The Formall cause , which is accounting , reckning , or imputing . The first of these may be considered in this cōclusion or doctrine . That it is the Lord himself that doth justifie : or that is the Efficient cause of our justification . Rom : 3. 30. & 8. 30. 33. Gal : 3 8. Isai 50. 8. Reason , justification is a judiciary act , the work of a Iudge pronouncing sentence of absolution upon a man ; and this appears by this , because it is opposed to condemn , as Rom : 8. 33. Math : 12. 37. and so it differs from sanctification , which is to make a man really holy by changing his qualityes , wheras justification makes only a relative change in a man in respect of state , from a state of guiltiness to a state of absolution & clearing judicially . Now it belongs to God alone to be the Iudg of all the world Gen. 18. 25. Psa. 75. 7. & 94. 2. Heb : 12. 23. 1 Cor. 4 4. and therfore justificatiō being the act & work of God as a judg , doth belong to God only . Justification either consists in , or conteins in it , the forgiveness of sins , and not imputing of iniquity ; Rom : 4. 4 , 5. And therfore inasmuch as God only forgives sin Isai 43. 25. Psal : 32. 1 , 2. 2 cor 5. 19. Mark 2. 7. it must need , bee that God only doth justifie . Therfore a man can not justifie himself . Papists teach that a man by his works may justifie himself with that which they call the second justification , and wherin they place the merrit of eternal life . But the Scripture makes man passive in his justification , and that this work is wrought by God himself , and by him only . So that what Christ spake of honouring of himself Iohn 8. 54. may well be applyed to the matter in hand , that if a man Iustifie himself , his Iustification is nothing . Hence it followeth , that justification once obteyned , can not be lost . A man once justified shall never loose his justified estate , nor fall from it . For being the work of God , wee may say of it as Solomon saith in another case , Eccles. 3. 14. it must be for ever . When God hath once justified a man , he will say as Pilate of his writing , what I have written , I have written ; so may the Lord say , whom I have justified , I have justified , & it shall not be recalled ; according to that Jer. 31. 34. their sinns & iniquities I will remember 〈◊〉 〈◊〉 : their sinns may be sough , for , but they shall never be f●…nd whom I have once pardoned , and forgiven Ier. 50. 20. Iustification is one of those gracious gifts of God , which are without repentance Rom. 11. 29. And ●…f God do justifie , it must need ; be a great s●… for men to be censorious in judging the servants of God , & to pass rash & hard judgment against them ; a●… to judg them to be d●…ed hypoc●… , vaya-glorious persons , the troublers of Israel , and the like ; The Psalmist coūted it a heinous thing , to condemn the generation of Gods children Psal. 73. 15. and they that judg others with unjust and rash judgment , may expect to be judged themselves Math. 7. 1. For those whom God doth justifie , it is not for men to condemn them , except they would be cross & co●…trary unto God . But if God do justifie his servants , what need they to bee much troubled , though the world do censure & condemn them ? It is the judgment of God that must stand ; and he will not condemn them , but hath already absolved & cleared them . Which made the Apostle to say , with me it is a small thing to be judged of you , or of mans judgment 1 Cor : 4. 3. and the like comfort doth belong to every faithfull servant of God , inasmuch as they are justified by the Lord , what ever men may say or judg of them . It is God tha●… justifieth , who is he that condem●…th ? Rom : 8. 33. Let us not then content our selves to have men to justifie us : For though they excuse us , say well & think well of us , all this is nothing if the Lord do not so also , but the contrary . Men are apt to think all well if others do judg well of them ; but especialy if professors of religion , and the faithfull do approve of them , then they care for no more . But these should remember that it is God that justifieth , and therfore the judgment of men should not be rested in , as touching our spiritual estates before God ; this being considered withall , that a Iudas may be no worse thought of by the true hearted Disciples of Christ , then themselves , and yet in very truth be no better then a Divel . Sometimes the coveteous , & other wicked & wretched sinners , may be approved , yea & applauded of men , though they be justly abhorred of God . Psal. 10. 3. & 49. 18. Content not our selves , to be just in our own eyes , or to justifie our selves ; For alas what will this avail us , sith it is God that must justifie , or else wee shall never be justified indeed , whatever wee may conceive of our selves . The Pharises were men that justified themselves before men , but God knew their hearts ; and our Saviour tells them that things might be beautifull in the sight of men , and yet be abominable in the sight of God , Luke 16. 15. But the h●…ly Apostle was otherwise minded , who would not justifie his own self , knowing that he that judged him was the Lord . 1 Cor : 4. 4. It is our wisdom therfore to seek ūto God in Christ for this benefit ; for he that is in himself a sinner , his maine work lyes with God in heaven , to seek at his hands the gracious benefit of remission , and justification . For who can clear a man but the Judg ? who can forgive the debt but the creditor ? The next conclusion , or doctrine that these words afford is this , That , It is by Faith , by the grace of believing , that men c●… to bee justified , or to be accounted righteous in the sight of God . Wee see Abram believed in God , and it was imputed to him for righteousness : which example is often mentioned by the Apostles , to shew that justification is by faith only , and not by works ; Rom : 4. 3. 23 , 24. Gall : 3. 6. Jam. 2. 23. and as it was with Abram , so is it with all the children of Abram , that they are all justified by the same meanes , even by faith in Iesus Christ : Rom. 4. 5 , 9 , 11. & 3. 22 , 30. & 10. 4. Gal. 2. 16. & 3. 8 , 9 , 22. Philip . 3. 9. Heb : 11. 7. Here it will be needfull to shew how it is that wee are justified by faith ; For it is so plentifully & expressly witnessed in Scripture that justification is by faith , that it were gross ignorance or impudence to deny it . But in what sence this is to be understood , and in what manner this is done , there the apprehensions of men do very much vary . For some help therfore to the clearing of this point , observe these propositions following . 1 Faith doth not justifie as it is a work or vertue in us . Reas : 1 All works of ours are excluded in this business , so that faith & works are constantly opposed in the matter of justification ; Rom. 3. 28. Gall . 2. 16. and therfore faith must not here be considered as a work of ours , for then it must be excluded as all other works must . Reas : 2 Faith is so considered in our justification , as that it may stand with free grace ; Rom : 4. 16. Ephes. 2. 8. therfore it must not be considered as a work of ours , because grace & works are opposite , and can not stand together Rom. 11. 5 , 6. Reas : 3 Wee can not be justified but by that which is exact , entire & perfect righteousness ; for God must be just in justifying Rom. 3. 26. but how could he be so , if he should justifie us otherwise then by a righteousness which is exact & perfect ? his judgment is according to truth Rom. 2. 2. so that he will not cleare the guilty Ex●…d : 34. 7. Now our faith is imperfect , and not so exact & perfect as it ought to be Mark 9. 24. Luke 17. 5. 2 Pet. 3. 18. and therfore by a faith as a vertue , or work of ours , we can not be justified . 2 Fa●… 〈◊〉 not justifie properly , as if the very act of believing , ips●… credere , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were the matter of our righteousness , or the very thing by which we stand righteous in the sight of God . Reas : 1 The righteousness by which we are justified is of faith , by faith , through faith , Phili . 3. 9. Rom : 3. 30. and therfore it is not our faith it self . Reas : 2 The righteousness wherby we are justified is not our own Phil. 3. 9. rom : 10. 3. But our faith is our own , though wrought in us by the Holy-Ghost . Therfore we have these expressions in Scripture , his own faith , thy faith , my faith , Hab : 2. 4. Jam : 2. 18. Reas : 3 The thing that must justifie us , must be a perfect righteousness , as was shewed before ; else how shall God be just in justifying us therby ? but our faith as was shewed afore is imperfect . In this the tenent of the Arminians is more injurious to the Lord , then that of the Papists ; For the Papists hold , & that truely , that God justifies by perfect righteousness ; only herin is their great errour , that they think this perfect righteousness may be found in our selves , in our works , or our faith &c : But the Arminians would have God to justifie man without any perfect righteousness at all , but to accept his imperfect faith in steed therof . Reas : 4. Jesus Christ in his obedience is our righteousness Ier : 23. 6. 1 Cor : 1. 30. 2 Cor : 5. 21. rom : 5. 19. & 10. 4. And therfore to make faith it self our righteousness is injurious to Christ , as placing faith in Christs room , and so making faith to be our Christ . 3 Faith doth justifie only relatively , in respect of its object Christ Iesus , or instrumentally as the hand that receiveth Christ and his righteousness . As a mans hand may be said to feed him , because it receiveth the meat , or to cloath him , because it receiveth his apparell , or to inrich him , because it receiveth a pearl of great value , So a mans faith is said to justifie him , because it receiveth Christ , & the righteousness of Christ . And indeed what ever is done by faith in this & such like matters of our salvation , all is done with referēce to Christ , and as faith is the instrument that receiveth Christ , and no otherwise . And therfore what things are said to be done by faith , wee shall find they are still said to be done by Christ . For instance , wee are justified by faith , Rom : 3. 28. Gal. 3. 22 , 24. but wee are justified by Christ Isai 53. 11. Eternall life is by faith Iohn 3. 16 , 36. but it is by Christ 1 Iohn 5. 11 , 12. Wee are saved by faith , Eph : 2. 8. but wee are saved by Christ , Iohn 3. 17. Math : 1. 21. Wee live by faith , Hab : 2. 4. Gal. 2. 20. but wee live by Christ , Iohn 6. 57. & 14. 19. Forgiveness of si●…s is by faith , Acts 10. 43. & 26. 18. but it is by Christ , Acts 13. 38. Ephe : 1. 7. In like sort when faith is said to be imputed unto righteousness , wee must understand it that Christ & his righteousness is imputed . But now , as faith can do nothing but with reference to Christ , so Christ will do nothing in this buisiness of justifying a sinner , but by faith . But as it is said Acts 3. 16. His name , through faith in his name had healed the man that had been lame , so it may be said Christ & his righteousness , through faith in him , & his righteousness doth justifie the sinner . For these grounds are certain , & cannot be denyed , 1 That God doth not justifie any without righteousness , but by & for a righteousness , and such as one as is entire & perfect , Pro : 17. 15. Exod : 34. 7. Rom : 2. 2. 3. 26. 2 That this perfect righteousness is not to be had in our selves , Rom : 3. 10. Psal. 143. 2. 3 That this perfect righteousness is in Christ , and not elsewhere , Jer : 23. 6. Isai 45. 24 , 25. 2 Cor : 5. 21. Rom : 5. 9 , 19. 4 That this righteousness of Christ cannot justifie us , till it be communicated & applyed , and so be made ours ; even as meat doth not feed a man , till he take it & eat it , apparell doth not warm a man till he receive it & put it on , a pearl though of never so much value , doth not enrich a man till he receive it , and have it in possession as his own . 5 Faith is the hand & instrument for receiving of Christ & his righteousness ; Iohn 1. 12. Eph. 3. 17. and by this meanes or in this way wee are justified by faith , and not otherwise . Therfore in Gal : 2. 16 , 17. wee find that to be justified by faith , and to be justified by Christ are Synonymaes , that is , of the same signification ; for that which in the one verse is called justification by faith , is in the other called justification by Christ . But Christ is the object of love & of other graces , as well as of faith ; why then should faith justifie in respect of its object , any more then love or other graces ? Because faith is appointed of God in the covenant of grace to this office ; Iohn 3. 16. Acts 16. 31. which can be said of no other grace . And there is good reason why faith should have this office , even because faith is that which gives all to Christ , & to Gods free grace in him , for therfore is it of faith , that it might be by grace Rom : 4. 16. Ephe : 2. 8. it being the very propertie , & ( ●…s I may say ) the ingenie of faith , to bring nothing of its own for a mans justification , but to come naked & emptie unto Christ , to receive all from him , and from Gods free grace in him . 4 It is ●…y faith alone that wee are justified . Justification is not only by faith at the first , but alwayes by faith , as long as a man lives . So that though a man be furnished with never so many excellent vertues , graces , duties , services , &c : yet it is not by any of them , nor all of them , but still by faith & by faith only , that he must be ●…ustified in Gods sight . For which purpose this example of Abram is very observable & convincing ; for Abram ( as was observed before ) had afore this time done many excellent services , in leaving his kindred and country at Gods command , in building Altars , and calling on the name of the Lord where ever he came , in yielding to his inferiour Lot for peace sake , in rescuing him out of captivity , with the perill or hazard of his own liberty & life , in his contempt of riches offered to him by the King of Sodom , &c : Yet after all this the Holy-Ghost placeth his justification in none of these things , but only in his believing . If Abram had had no works then it might have been said he was justified by faith through want of works ; but sith he abounded with store of excellent works , and yet is justified by faith , we may conclude that justification is not by faith & works , much less by works alone , but by faith only . So Paul tells of himself Phil. 3. 7 , 8 , 9. that for time past he did count all things loss for Christ , and saith he for the present I do so also , and for time to come , even when Christ shall come to judgment , I then desire to be found in Christ , not having my own righteousness , but that which is by the faith of Christ . Hence it is said , wee are justiffied freely by his grace ; Rom : 3. 24. which two words do shew that all works are excluded : and so works are expressly excluded , that faith alone may be established , Rom : 3. 28. Galla . 2. 16. Ephe. 2. 8. If Justification be by faith , then it can not be by works , not by any tighteousness of our own , either inherent , or actuall , either inward vertues & graces , or outward dutyes of obedience , the reason is , because faith & works are opposite in this matter , and can not stand together ; Rom : 3. 28. Gal. 2. 16. And the Scripture plainly teacheth that justification by woks is impossible . Acts 13. 39. Rom : 8 , 3. They then are greatly deceived that think a man may have the righteousness of justification without faith , and that faith is of no use in this matter but only to assure a man of his justification as already past & done ; wheras the truth is , justification is not afore faith , but by faith , viz : as by an hand or instrument to receive the righteousness of Christ , which righteousness of Christ , is the matter that being received doth justifie , and faith the hand to receive it . That there is no actuall justification of a man afore faith whether from eternity , or otherwise , may be farther cleared by these reasons : Reas : 1 Justification is after vocation , or effectuall calling , for whom he called , them he justified Rom : 8. 30. and if so , then it is after faith , because faith is wrought in vocation , as being the answer of the soul to the call of God , calling the soul to come to God in Christ , wherunto when the soul doth answer & come , ( as it alwayes doth when the calling is savingly effectuall ) this answer , this comming is faith Jer : 3. 22. faith being wrought in calling , and calling being be●…ore justification , it must needs be that faith is before justification . Reas : 2 Faith hath the same place in Justification as the Israelites looking on the brazen Serpent had in their healing , Joh. 3. 14 , 15. Now they were not first healed , and then must look up to the Serpent & see what it was that had healed them ; but first they must look up to the Serpent , and so therby be healed Numb : 21. 7 , 8 , 9. to teach that wee must first look up to Christ by the eye of a lively faith , and then & therby be iustified from our sinns . And accordingly the Prophet tells us that in the Lord there is righteousness , and strength , wherby wee may be justified & saved ; but we are bidden to look unto hi●… , & then wee shall be justified & saved therby . Isai 45. 22 , 24 , 25. Reas : 3 If a man be Justified afore faith , then a man may be in state of Iustification & in state of condemnation both at once ; For afore a man have faith , he is in state of condemnatiō , & the wrath of God abtdeth on h●… , Iohn 3. 18 , 36. But these two states are so opposite & contrary , that it is not possible that a man should be in both at once . Reas : 4 Afore a man be a believer , the Spirit of God witnesseth to a man that he is not justified , but the contrary ; For at that time it convinceth the soul to be in a state of bondage , and therupō fills it with fear , Rom : 8. 15. Now if a man were justified afore , this fear were needless , this bondage were unjust , and this witness of the Spirit not true , which were horrible to think . Reas : 5 If a man be not Justified by faith , but afore it , and that faith doth only declare & assure unto a man that he is justified already , then a man may as well be said to be justified by any other grace as by faith , and so there will be no difference between faith and any other grace in this matter of justification ; The reason is , because other graces may declare a man to be justified , as signes & fruits : all the graces of Sanctification do that . But the Apostle makes a great differēce between faith & other graces in this matter , teaching that we are not justified by any of them , but are justified by faith . The question was not whether good dutyes commanded in the Law , did declare a man to be justified , for that the Apostle would never have denyed , but here was the question , whether they did actually justifie a man as Instruments of his justification , and this the Apostle doth constantly deny , and yet every where ascribes this office unto faith . Reas : 6 The Scripture expressly witnesseth of believers , that there was a time when they were in a state of wrath , & condemnation , without Christ , and without God in the world , in the same state that others were that should never in●…erite the kingdom of heaven , not a people , not beloved , not having obteined mercy , and many the like , Eph : 2. 1 , 2 , 3 , 12. 1 Cor : 6. 9 , 10 , 11. Rom : 9. 25 , 26. 1 Pet. 2. 10. Now how all this should be , and yet at this very time they be in a state of justification also , is altogether inconceivable & impossible . Reas : 7 All that are justified do doubtless please God , but without futh it is imp●…sible to please him , Heb : 11. 6. and therfore without faith it is impossible to be justified . Reas : 8 Justification is a benefit afforded only to them that are in Christ , Rom : 8. 1. 1 Iohn 5. 12. But no man is in Christ without faith , but by faith , Ephe : 3. 17. Rom : 11. 20 , 23. they that were without faith , were w●…thout Christ also , Ephes : 2. 12. And therfore no man is actually justified without faith . Reas : 9 To say that we are ●…ustified from Eternity hath many great absurdities , or inconveniences in it , and therfore it may not bee admitted . For , 1 Then the people of God never were in a state of sin ; For to be in a state of sin , and to be justified from sin , are contrary . But certeyn it is , the time was when the Elect were in a state of sin , of misery , of curse , as the Scriptures do abundantly testifie , Ezek : 16. 2 , 3 , 4. &c : Rom : 7. 4 , 5. &c : & 6. 17 , 18. Tit : 3. 3. And by verse 4 , 5 , 6 , 7. of that chap : the 3 of the Epistle to Titus , it appeareth that Iustification came afterward in time . But this opinion of Iustification from Eternity takes away , or denyes that ever there was any state of sin ; and theupon all humiliation for such a state is closely taken away also , and made needless ; For why should a man lay to heart his misery by reason of such a state , and lament it , bewayl it , be greived for it , if there never was any such state , but that he was in a justified estate from eternity ? 2 Then we were guilty of sin , & condemnation , from Eternity : and this much more , because Iustification is from a guilty & condemned estate : and the terminus a qno , must needs be before the terminus ad quem , the state from which , must needs be a●…ere the state to which . 3 Then Iustification is the same with Election or Predestination , which in Scripture are made distinct benefits , Rom : 8. 29 , 30. 4 Then Iustification is without respect to the merits & obedience of Christ ; the reason is , because the eternall actions of God , as Election & Predestination , are not for Christs righteousness & obedience , but Christ himself is the fruit of our Election . If from eternity we be in a justified estate , then we may say ( as Gal : 2. last . ) that Christ dyed in vayn ; for what need was there of any atonement to be made by the righteousness & death of Christ , when by this opinion wee were in a justified estate before ? 5 Then we may say wee are gloryfied from eternity ; the reason is , because Gloryfication doth immediatly follow Iustification , Rom : 8. 39. Titus 3. 7. Now to say we are gloryfied from eternity , is to excuse Hymeneus & Phyletus , in that they said the resurection was past already , 2 tim : 2. 17 , 18. So many & great absurdities are in it , to say that wee are Iustified from eternitie . Reas : 10 If wee be Iustified by faith , then not before faith ; If Abram believed , & therupon was accoūted righteous , then neither was he , nor can any other be accounted righteous before believing : But the former of these is abundantly restified in the Scriptures of truth , Rom : 3. 22 ; 23 , 30. & 4. 2 , 3 , 22 , 23. Galla : 2. 16. and therfore the latter is true also . We may be Iustified before faith , & yet be said to be justified by faith , namely , declaratively , faith declaring & assuring to us that wee are justifyed before ; we are said to be Iustified by faith , because we know by faith , that we are Iustified . This cannot be the meaning of that saying we are justified by faith : For , 1 Then we may in that sence be said to be Iustified by any other grace as well as by faith , yea by works of grace as well as by faith , because these are evidences of our Iustification : witness 1 Iohn 2. 3 , 4 , 29. & 3. 7 , 10 , 14. James 2. 14. &c : For example , by love to the bretheren , wee know wee are translated from death to life , and so are Iustified ; shall any man now say that wee are Iustified by love to the brethren ? that were directly to contradict the Scripture , which saith we are not Iustified by works . And yet if to be Iustified , mean no more but to know we are Iustified , then we may say indeed that we are Iustified by works , which the Apostle doth so plainly & largely gainsay . And therfore to be justified by faith hath a farther meaning , then only that we are Iustified . 2 By the like reason we might say that the world was created by faith , which were a very absurd saying : and yet it is most true that by faith we understand or kn●… that the world was created by the word of God , Heb : 11. 3. And by the like reason wee might say that wee are Elected by faith ; for by saith wee may understād and know our election . The sum●… is , though by faith we know our election , & the creation , yet it were an improper speech , and such as the Scripture never useth , to say we are elected by faith , or that the world was created by faith : and in like sort , it we●…e an improper speech , and such as the Scripture would never have used , to say wee are Iustified by faith , if no 〈◊〉 had been ment hereby , but only the knowledg of our Iustificat●…on . God just●… the ungodly , Rom : 4. 5. and therfore such as have not faith . That doth not follow . 1 Because that very text saith these ungodly ones d●…d 〈◊〉 , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 This exp●…sition of the word 〈◊〉 , 〈◊〉 God I●…tifieth , to 〈◊〉 it of unbelievers , is d●…tly 〈◊〉 to the Scripture , which say that God Iustifieth those that do 〈◊〉 and have ●…aith , Rom : 3. 26 , 28 , 30. Acts 13. 39. and none others John 3. 18. 3 The ungodly one in this text , is one that hath not fulfilled the righteousness of the Law ; and so to justifie the ungodly , is no more but to justifie without the works of the Law or not by works , which may be , and yet not without faith . 4 If wee shall extend the wo●…d further , then we must not take that saying in sensu composito , but in sensu diviso , that is , not that he is now when God ju●…es 〈◊〉 so ●…godly as to be without faith , but that he was so heretofore , thou●…h now God hath given him more grace . As when it is said , the la●…e man shall leap as an Hart , and the dumb sing , the blind s●… , & the deaf hear , Isai 35. 6. Luke 7. 22. No man must herupon imagin , that they did these things while they so remayned ; for that was utterly imposible , that a lame man should leap as an Hart whilest he remained lame , or a dumb man sing whilest he still remayned dumb ; and so of the rest : but the meaning is , they that were once lame , dumb , deaf , should afterward , be inabled to leap , sing , see , & hear ; these acts should be performed by such as had been such as is mentioned , though now they were not such . Wee may as well conclude from these texts , that blind men may see , while they continue blind , & so of the rest , as t●… conclude from the text in hand , that an ungodly man , an unbeliever 〈◊〉 justified of God , whilest he is an ungodly man , an unbeliever . When some rich man marryeth a poor beggar , we say he married one that had scarce raggs to her back ; but the meaning is not , that he married her in her raggs , but bestowed on her fitting apparrell , and so married her . So God justifies the ungodly , such as had neither faith , nor any other grace ; but the meaning is not that he justifies them in their unbelief , but bestows the grace of faith upon them , and then Iustifies them . In believing we do not believe an untruth , but a truth , and therefore it is a truth that we are Iustified afore we do believe . It is true indeed , that a man must be Iustified before hee can rightly believe himself to be Iustified , but not before he believe on Christ for Iustification , or unto righteousness . A man can not rightly believe that he 〈◊〉 Iustified , before he be Iustified , for then he should therin believe a falshood : nor can he be Iustified afore he do believe on Ch●…st for Iust●…cation . The Scripture speakes little of man , believing himself to be Iustified , but much of bebelieving on Christ that he might be justified , Gal : 2. 16. Rom : 20. 10. Now to believe on Christ , is not an assurance or perswasion of being Iustified already , but is that act of the soul , of the will especially , wherby a man comes to Christ , receiveth Christ , relyes on Christ , chuseth Christ &c : that in him he might be justified and saved . And when this is done , then there is room for that other belief , or perswasion of being Iustified already , but not before ; according to that Ephe. 1. 13. after ye believed , ye were sealed with that holy spirit of promise ; To beleive a mans self to be in a good and Iustified estate , afore he have received Christ by faith , what is it , but the vain presumption & carnal confidence of poor deluded soules ? as if a woman should perswade her self of title & interest to a wealthy mans estate , & yet was never married to him . Therfore afore a man can believe aright that he is justified , he must first be united and married to Christ , by believing on him , and then & therby he shall be justified indeed , and so he may safely believe his justification . All Gods people were justified when Christ made satisfaction for their sinns by his death & resurrection , Rom : 4. 25. h●…e was raysed again for our ●…stification , Now this was above 1600 years agoe , and therfore long afore our believing . It is true , the death & resurrectiō of Christ was long afore our believing , and afore we were born into the world . But what shall be said to Abram , Isaak , Jacob , David , and the rest of the Saints , that lived long afore the Incarnation of Christ ? It can not be denyed but that they believed afore the death & resurrectiō of Christ . And so , if all Gods people be actually justified at the time when Christ suffered & rose again , then it must follow , that though some of them be justified long afore they do believe , yet others have believed long afore they were justified . And so by this conceit , wee shall have severall wayes for the justification of believers , or the people of God , some without faith & a long time afore it , & others not without faith , but long time after it . But the Scripture knoweth but one way for the salvation of Gods people , whether they lived in the times afore the comming of Christ in the flesh , or since , and that is by the Lord Jesus Christ , and faith in him . Acts 15. 11. John 8. 56. The vertue & value of his death and obedience being such , as that it was su●…ficient for the justification and salvation of all true believers , even from the foundation of the world , Rev : 13. 8. and therfore in the times before his incarnation and passion as well as since . As for Rom : 4. 25. the meaning therof is no more but this , that our justification is purchased and merited by the death & resurrection of Christ , which it may be , & yet not actually applyed till such time as we come unto him by believing . For the Apostle tells us Rom : 5. 19. that as wee are made sinners , by the sinn of Adam , so wee are made righteous by the obedience of Christ . Now how are we made sinners by the sinn of Adam ? hee purchased or merited for us this lamentable patrim●…ny by his disobedience in eating the forbidden fruit , but yet this is never actually applyed to us till such time as wee become actually his children , and have a being from him by natural generation . In like sort , Christ by his obedience hath merited & purchased for us this blessed portion of righteousness and life ; but yet this is not actually applyed to us till such time as we come to have actually a spirituall being in him , which is done by spiritual regeneration , and by faith which is wrought therin . Garments may be fit to cover us & prepared for us , before we bee clothed with them : but that we may be actually clothed with them , we must first receive them & put them on . And one may as well say , and as truely , when gar●…ents are once prepared & made , that now he is clothed & warmed with them , though yet he have never put them on , as to say , because Christ hath purchased justification for us , by his death & resurrection , that therfore we then were actually justified , though yet wee have never believed , nor have put him on by faith . For the farther clearing wherof , let it be observed and minded , that as the Father doth accept of the Sonns satisfaction , and the Sonn performeth it , so both the Father & the Sonn do agree upon the way , the manner , and the time , when this satisfaction shall be applyed to the elect , to wit , when they come to believe on Christ . The Sonn did not make satisfaction , and purchase justification fo●… them , to be applyed to them whether they believed or no , or afore their believing ; nor did the father so accept it . But this was the appointment & agreement of them both , and their most wise and holy will , that it should be applyed to the elect upon their believing . So much is taught in John 3. 16. and especially in Joh. 6. 38 , 39 , 40. where we read that Christ came down from heaven to do the will of his Father in saving of the ●…ect ; and that this will was ( not that any should have li●… or rig●…ess by Christ without believing , no such matter , but ) that ●…soever seeth the Sonn , and believeth on him , should have ●…ll l●…fe : This was the will of the Father , and this was that which was performed by the Sonn . And therfore that a man should actually be partaker of the justification of life ( as the Apostle calls it Rom : 5. ) by the Sonn of God , afore he see the Sonn & believe on him , is contrary unto the appointmēt and holy will both of the Father & the Sonn . If a man be justified in the sight of God when he doth believe and was not so before , then it may seem that God is changed ? This doth not follow at all , if we speak of a change in Gods will . His work is changed indeed , and the state of the creature is changed , but no change at all in the will of God , because it was the will of God that the creature while in unbelief should be guilty of sin and wrath ; and when brought unto faith , should then bee justified and cleared : So that the change is in the creature , and not in the will of God . When the world was created , which before was not , God is now a Creator , and was not so before , yet this change is only in the creature the object of God , will , but not in God himself , nor in his will . Yet one m●…ght by this argument as well say that the world was from eternity , for fear of making a change in God , as say for that reason , that justification is from eternity : for there is as much change in God in that work of creation , as in this of justification . It is one thing m●…tare voluntatem , to change ones will , another thing velle mutationem , to will a change : of which the former is not in God , but the latter ; so that by one and the same unchangable will , he willeth to have the creature for a time in a state of wrath , and bondage to sin & Satan &c : and afterward to call him out of that estate & to justifie him . A Physitian appoints his patient to take one day one kind of medicine , the second day another , and the third day another ; here he wills a change in the patient without any change of will in himself . Nor is there any change in God , though he w●…lls the creature in time of its unbelief to be in a state of guiltiness , & upon its believing to be be in a state of righteousness . God loves his elect before they do believe , and therfore they are justified afore . Answ : This will not follow neither : For , can not God love with a love of purpose , but all the effects of that love must needs be exhibited forthwith ? Then we must say the elect are sanctified before they believe , and gloryfied also , for both these are effects & fruits of his eternal love . And indeed wee may as well say that these are afore faith , and from eternity , as to say so of justification , because all these are fruits of Gods love as well as justification is . Yea if justification must be before faith , and from eternity , because of this eternal love of God , how then commeth it to pass that the elect do not believe from eternity ? For sure it is , this calling of the elect & drawing them to Christ by faith , is a fruit of God ; everlasting love , as well as justification is , Jer : 31. 3. But if notwithstanding this love of God we can yield there is a time when the elect do not believe , but are without faith , wee may as well yield t●…ere is a time when they are not justified ; For this love of the Lord would prove the eternity of the one as well as of the other , both being streams from the same fountain , and fruits from the 〈◊〉 root : and yet both in time , and one of them a qualification of the other ; Even as God loves his elect afore he gives Christ , ( for out of that love he gave Christ , Joh. 3. 16. 1 Jo●…n 4. 9 , 10. ) and yet when Christ is given , he doth then bestow fur●…er 〈◊〉 o●…●…is love ; So out of his love he drawes the soul to C●…t by ●…aith , Jer : 31. 3. and then makes that effect of his love a 〈◊〉 ●…or a new & ●…arther effect of his love in justification ; even as justification a qualification for gloryfication , Rom : 8. 30. If justi●…cation be by faith , then it is needfull for every soul to labour in ●…e use of meanes for the attayning of this grace , because it is by this that we 〈◊〉 be justified if ever we be justified . Oh let men consider what a blessed thing it is to be justified , & to have sin pardoned Psal. 32. 1 , 2 and what a wofull misery it is to remain under the guilt of 〈◊〉 , to ly & dy therin , John 8. 24. And the way and meanes to ●…ave it otherwise , to escape this misery & atta●… this blessedness , is this faith in the Lord Jesus Christ . All moral vertues will not su●…fice without this ; no nor all gifts of grace , and holy dutyes of obedience that are possible to be found where this faith is wanting . Abram had many excellent vertues , and ch●…se service to God & to men , and yet he is not justified by any of them , but by 〈◊〉 only . Without 〈◊〉 faith it is 〈◊〉 to please God , Heb : 11. 6. or to escape his wrath & everlasting condemnation , Joh. 3. 18 , 36. Mark 16. 16. What though there be righteousness and merit inough in Christ ? yet this will not justifie us without faith . If a rich man would bestow some precious pearl that is worth thousands , and thousands of pounds ? this is enough indeed to make a beggar or broken-bankrupt rich , but yet not till he do receive it . Even so in this case ; It is not through want of merit and righteousness in Christ , but through want of faith in their own hearts , that many thousand sinners do perish everlastingly . By what means may this faith be attained ? 1 It is good to be well informed of the misery of a man without faith , how such an one for the present lyes under the wrath and displeasure of God Iohn 3. 36. Heb : 11. 6. how he is uncapable of mercy Math : 13. last . Heb : 3. last . how the meanes of grace will never do him good , as long as he remaines in that condition Heb : 4. 2. & that so continuing , his damnation is certain & unavoidable John 3. 18. Mark 16. 16. If these things were well considered and thought on , it might by the blessing of God awaken secure & unbelieving sinners out of their sinfull security . 2 It is needfull for a man to be convinced that naturally hee wants faith : John 16. 8. Iohn 3. 27. as the Apostle confesseth , Rom : 7. 18. in me , that is in my 〈◊〉 there dwe●…eth no good th●…ng . Untill a man be convinced of this , he will never seek for faith ; for who will seek for that , wherof he feels not any want ; Nor will God give faith till men see & feel their want & need of it ; Luke 1. 53. It is not Gods manner to give grace to them that feel no want of grace ; but where he hath a purpose to bestow it , there he first convinceth the soul of its want . It is need●…ll also to be convinced of a mans want of power to believe of himself : Else , if a man bring a faith of his own making , this is not faith of a right stamp , for that is a 〈◊〉 of the operation of God , Col. 2. 12. Therfore the soul must be convinced of that Iohn 6. 44. and have the experimentall feeling of in himself , that he can not co●…e to Ch●…st by believing except he be drawn ; and therfore must feelingly cry out , Draw mee that I may runn af●…er thee , Cant. 1. 4. Yea and farther , a man must be convinced of his great & d●…ep unworthyness that ever God should wo●…k faith in him , or give the grace o●… believing to such a wretch ; and this in regard of his many & great sins , in regard of his slighting of Christ , and grace many a time when it hath been offered , in regard that there are thousands others in whom God may glorifie his rich grace , and let him dy without any part or portion therin . When a man comes to this , then if God work faith in him , he will be very thankfull , and give God the glory of it ; and God loves to dispence all his favours in such a way , as may be for the glory of his free grace . Ephe. 1. 6. 3 A third meanes for the begetting of faith , is a right & serious consideration of Gods promises . God hath made many great and precious promises in his word , and the pondering and musing on them , is one special meanes for the begetting & strengthening of this grace : Acts 15. 7. and Rom : 10 17. It is by the promises that wee are made partakers of the divine nature , 2 Peter 1. 4. It is a great mistake in some poor souls , to think that the promises are of no use , but only to comfort them that are believers already , yea and such as know themselves so to bee ; and therfore these as long as they discern not saith in themselves , they dare medle with no promises , but lay them aside and let them ly by , as things that do not concern them , but only concern others ; wheras one use of the promises is for the begeting of faith . And therfore when we can not bring Hope & Faith to the promise , we must go to the promise for them . Therfore thou that art full of doubting and feares , do thou seriously consider the promise , weigh it , think much on it , pray over it , that God would give thee an heart to believe ; and if it will not bee at the first , think again , weigh it again , pray again , &c : and by much veiwing & gazing on it . God may work faith in thee , though thou hadst none before , as by much beholding the glory of the Lord in the glass of the Gospel , wee are changed into the same Image , 2 Cor. 3. 18. This may well be meant by that hiding of the Treasure , Math : 13. 44 , 45. namely that he hides the promises of mercy in the Gospel , in the bottom of his heart and soul , by serious meditation and consideration of them . Particularly , it is good to consider the large extent of these promises , how they are general , excluding none but such as by u●…belief do exclude themselves , as these texts do witness , Joh. 3. 16. Rev : 22. 17. Isai 55. 1. So that no man may say , I know not whether I be elected , whether God purpose any good to me &c : For the promise is general & indefinite to whosoever will receive it by faith . The freeness also of the promise should be considered ; Isai 55. 1. without mo●…y , without price . What can be more free then gift ? that we may have mercy , if wee will receive it . God was not sought unto by fallen man for mercy , but he provides a means of mercy of his own accord , of his own love , John 3. 16. which he had not needed to have done , but that it so pleased him . Which may answer the objection that the soul is wont to make against believing , from its own unworthyness , as not daring to believe on Christ , unless it were more holy , sanctified &c : If a King make love to a poor milk-maid , and offer himself to her , it is not for her to refuse & put off the motion till shee be a Queen , for if shee match with him he will make her a Queen though he do not find her one . 4 It is usefull in this case to think much and consider seriously of him that makes the promise ; his Name and blessed Attributes Isai 50. 10. as his Power , infinitely able to do what ever we need , Rom : 4. 21. 2 Tim: 1. 12. Math. 9. 28. Psal. 115. 3. So his Truth and Faithfulness , that never did nor can deceive , nor fayl to perform what ever he promiseth , Heb : 6. 18. & 11. 11. So his Grace & Mercy , his Wisdom & Goodness , yea his very Justice it self , might be helpfull in this case ; for being just he will not require satisfaction twice , and once he hath received satis●…action in the sufferings and obedience of Christ . To consider these Attributes of God might be very usefull & helpfull in this case , as it is said Psal. 34. 5. ●…ey looked unto him and were ligh●…ned . B●…t one cause of the want or weakness of faith is , that men look too much at creatures , at sense , at reason , at their own baseness , weakness , unworthyness , and look not sufficiently at God . 5 A serious consideration of him through whom all the promises are accompl●…hed , a●…d made good , might be also helpfull in this matter ; and that is the Lord Jesus , who is the m●…tour of that better Covenan●… . established 〈◊〉 better promises , then the old covenant was , Heb : 8. 6. Now in him there is , 1 A●…l fullne●… , Col : 1. 19. So that what ever we want it is fully to be had in him . In h●… is W●… ▪ Righ●… , S●…tification , and Redemption , 1 Cor : 1. 30. In him is life , Iohn 14. 6 19. Wisdom Col. 2. 3. Righteousness , Jer. 23 6. P●…ace , Ephe. 2. 14. the Spirit of Grace & Holyness above ●…easure , Iohn 3. 34. & 1. 16. Favour with God , Math : 3. 17. Col. 1. 13. Power to conquer all the enemies of our salvation , as being King of kings , Lord of lords 1 Tim: 6. 15. Able to Succour in all Temptations , Heb : 2. 18. Mighty to Save , Isai 63. 1. God having laid help upon him , hath laid help upon one that is Mighty , Psal. 89. 19. and able to save to the uttermost all that come to God by him , Heb : 7. 25. 2 And as there is in him all this Fullness , so there is in him as much Freeness & readiness , to communicate of this his fulness unto them th●…t trust in him , and sue to him . When he was on earth , he invited men to come to him , and never any so did , but they were holpen ; and his heart is still the same ; So that he hath not lost his mercy by receiving glory , but is still a mercyfull high Priest on the behalf of poor sinners Heb : 2. 17. So that such as come to him , he will in no wise cast them away , John 6. 37. Therfore let us look unto him Isai 45. 22. and seriously consider this Apostle & high Priest of our profession Heb : 3. 1. and as long as wee so do , we shall do well ; but if we turn the ey of our mind from him , then we fall & sink through unbelief : even as it were with Peter , who as long as he kept his ey upon Christ , he walked on the water , as firmly as you could do on boards : but when he looked too much on the winds and waves , and kept not Christ in his ey , then he began to sink , Math : 14. 30. 6 Lastly , It is good to consider that to believe is not only lawfull , but a necessary commanded duty , and the contrary a very grievous sin . Some say they could desire to believe , if they thought they might . May I ? dáre I , saith the soul , apprehend the promise and receive Christ ? may I do it ? which is as if one should say , may I obey the Commandement of God ? may I do the will of God ? which ought not to be a question . And sure it is , God would gladly have yee to believe , if it might be after him ; ( I speak of his revealed will in his word ) Else , what means that protesting , that hee delighteth not in the death of a sinner Ezek : 33. 11. That beseeching men to be reconciled to God 2 Cor : 5. 20. That Commanding men to believe , 1 Iohn 3. 23. Commending & rewarding such as do , Math : 15. 28. Threatning & pun●…shing the contrary Mark 16. 16. Iohn 3. 18 , 19 , 36. Heb : 3. last . And therfore wheras the poor soul saith , dare I believe ? wee might rather meryeil how men dare refuse ; for this is to put horrible indignity upon God , as if he ment not as hee sayes , but deals deceltfully and falsly with poor sinners ; it is to make God a lyer 1 Iohn 5. 10. As if the God of Truth and Faithfullness had nothing to do , but to dissemble and to deceive poor souls ; which should be an abhorring to our thoughts to imagin . Consider then that obedience is better then complement ; yea better then sacrifice ; and faith is a singular kind of obedience , Rom : 1. 7. If therfore the question be , what shall I do to be saved , the answer from the Lord is , beleive in the Lord Jesus Christ , and thou shalt be saved : Acts 16. 30 , 31. And if the question be , But how may I do to believe ? the answer is , Cry mightily unto God , the giver of faith , that he would bless these and such like meanes for the working of this precious and needfull grace . If justification be by faith , then it is needfull for every soul to examin and try themselves , whether they have this faith or no , whether they be true believers or not : For by this we are justified , and without this faith we can not be justified , nor have any . well grounded assarance of eternal life . See but that one Scripture John 3. 18 , 36. Hee that believeth hath everlasting lif●… ; hee that believeth not shall not see life , but is con le●…ned alrea●…y , and the w●…ath of God abideth on him , and then tell me whether it be not needfull for men to try whether they have this faith or not . For which duty we have also a plain commandment , 2 Cor : 13. 5. Examine your selves , whether ye be in the f●…th or no . VVhat needs this ? For are we not all believers in Christ ? we sure are not Infidels ? Answ : 1 The heart is deceitfull Jer : 17. 9. So that many think themselves better then they are , Rev : 3. 17. Gal. 6. 3. Pro : 30. 12. 2 It is most certain all have not faith , but many an one lives & dyes utterly destitute of this precious grace 2 Thes. 3. 2. Deat : 32. 20. 3 Yea many that enjoy the Gospel live under the means , and hear many a sermon , yet many of these l●…ve , & dy without faith ; Heb : 4. 2. John 12. 37 , 33. And therfore let it not seem a needless thing to examine our selves whether wee be in the faith or no . You will say , If there be any , or many that want faith , yet you are none of that number . Answ : Stay a while till you consider some signes & marks , wherby the want of this grace may bee known : which are such as these . 1 From the generall nature of faith , which is a supernaturall work of God , Math : 16. 17. Iohn 6. 44. Eph. 1. 19. Col : 2. 12. And therfore let a man have nothing , but what he hath by nature , and it is most certain he hath no faith ; there is so much Athisme , unbelief , distrust , carnal confidence &c : in the natural and corrupt heart of man , that though he may presume , and though he may despair , yet while he hath no more but what he hath by nature , it is certain he neither doth nor can believe . Yea though he may perform some acts of moral obedience to the Law , at the least in outward things , there being some seeds as it were for such things left in nature Rom : 2. 14. yet there are no seeds left at all for Evangelical faith ; but this must be wrought and created by the supernatural & Almighty power of God . Which shews the faith of many to be vain , and nothing but a meer conceit , because they have nothing in them but meer nature , nothing that needed any Almighty power for the producing of it : their faith is but a faith of their own making , they never having found any great difficulty in beleiving ; that we may say their faith is too easily gotten to be ought worth . 2 A second signe may be taken from the means of working faith , which is the ministery of the word , by ministers sent of God for that purpose ; so much is plainly taught in Rom : 10. 14 , 15 , 17. Acts 15. 7. 2 Cor 3. 5. And therfore where there is faith , there can not but be an high prizing of the word , and of the ministers therof , as the instrumental cause & means of faith . A man can not esteem lightly of the word , if he have any faith , because by the word his faith was begotten : nor lightly esteem of the ministers , because by them in these dayes the Lord usually begetteth faith : For the former of these see Psal. 119. 93. & Jer : 15. 16. I will never forget thy Precepts , by them thou hast quickned ●…ee ; they are the joy & rejoycing of my heart : And for the latter see Rom : 10. 15. Gal. 4. 15. How beautifull are the feet of such men ? they would have pull●… out their eyes , if it had been possible to have given Paul . VVhat shall then be thought of them that lightly esteem the word of God ? To hear it , or not to hear ir , are much what both alike to them ; and when they come to the assembly , they regard but little how they there behave themselves , but take liberty to wandring thoughts , and gazing looks , or else fall fast asleep it may be by half a dozen at a time . If these men have any faith it was begotten by the word ; and if they have none , yet if they ever must haue any , it must be begotten by this means . And is it possible they should have any faith , or any true desire of faith , who do no more esteem the meanes therof ? And what may bee thought of them that despise the ministers of the Gospel ? who are so farr from counting their feet beautifull , that they rather take pleasure to vex them , molest them , or suffer them almost to starve for want of necessaries ? It is by the ministers of Christ that men are brought to believe ; and can they be coūted believers , by whom the faithfull ministers of Christ are dispised or lightly esteemed ? 3 A third evidence against many , that they want this grace of faith , may be taken from the consideration of the subject in whom this faith is wrought , which is none other but a poor lost humbled soul , a soul that is convinced of its sinfulness & wretchedness , of its inability to help it self , and of its utter unworthynes , to receive any help or mercy from God , and therfore mourning in the sease herof . Such as these are the men that are invited to come to Christ Math : 11. 28. that is , to believe on him ; and such as these it is whom hee came to seek and to save , Luke 19. 10. but did not come to call others Math : 9. 13. And therfore where this is wanting , we can not see that there can be any faith . And the reason is plain , because till men be brought to this , they neither will nor can believe . That they will not , is evident in the Jews , who through want of this that here is spoken of , did not submit to the righteousness of God in Christ Jesus Rom : 10. 3. and for this cause , our Saviour tells them John 5. 40. yee will not c●…e to me , that y●… may have life . Till the prodigal had spent all his portion , and began to feel himself be in want , he never thought of returning to his fathers house Luke 15. And that without this humble & lowly frame , men can not believe is plain from that of our Saviour John 5. 44. how c●…n ●…ee believe , who seek honour one of another , an●… seek not the honour ●…t commeth from God only ? So that till men be changed from this spirit of pride , self-conceitedness , and vain glory , and be brought to true abasement of spirit , and sel●…-denyall , our saviour tell , us they will not , nay they can not believe . How shall a man swim as long as he feels the ground with his feet ? how shall he build his house upon the rock , as long as the sand is not by deep digging removed and cast away ? Luke 6. 48. In like sort ; how shall a man believe till he be taken off from all his own bottom , by a spirit of humiliation , being clearly convinced of his own wickedness , weakness , & unworthyness in the sight of God , and bitterly mourning in the sight & sence therof , and lamenting after Christ ? Till men bee brought to this in some measure of truth , there can not be any saving faith : Till the fallow ground of a proud & hard heart be broken up , men do but sow among thorns , Jer : 4. 3 , 4. the faith which they have is but a temporary faith at the best , and such as will not continue , because the stoniness of the heart hath not been removed by the work of Gods spirit in conviction , contrition , & humiliatiō ; Math : 13. 5 , 6 , 20 , 21. And from this it is that so many professors do so fearfully fall away ; that one becomes a meer worldling , an other falls to profaneness & loose living , another turns opinionist , drinking in the poyson of some pernicious tenent ; all this apostacy is because they never were believers in truth , for then they should not have fallen away , and why were they not believers in truth ? even from hence , because the stoutness & stoniness of their hearts was never taken away . Oh therfore all you that are professors of the Gospel , and think ye do believe , examin well your selves upon this point of true humiliation ; for if there you be not right , your faith is not right , nor will it hold out and continue in the day of tryall . 4 A fourth triall may be taken from the object of faith ; and there is to be considered the object of faith quae justificat , and qua 〈◊〉 , which doth justifie , and as it doth justifie : In the former respect , the object of ●…aith is the whole word of God ; Acts 24. 14. what God can speak , it can & doth believe , when it knowes it ●…o be spoken of God . which discovers the faith of many to be 〈◊〉 , because though they say they b●…lieve the promises , yet th●…y believe not the comm●…ndements , for then they would obey t●…em , and ass●…nt to them with their whole hearts ; nor do they bel●…eve the threatning , ●…or then they d●…rst not so securely continue in sin , but would surely tremble & be afraid because of them ; as Psal. 119. 12●… . Isai 66. 2 , 5. Holy David did 〈◊〉 〈◊〉 Com●… 〈◊〉 Psal. 119 , 66. and so did blessed Paul , confessing 〈◊〉 〈◊〉 to be ●…y , and the Commandement to be holy , just and g●… , and such as he delighted in , Rom : 7. 12 , 22. As for them that can not endure to be ruled by the Law & the Commandements of it , nor to be awed by its threatnings , their faith is not sound , as not believing the whole word of God , though they pretend a belief of that part which consists of promises . In the latter respect the object of faith is Christ only , and his righteousness : Hee is that blessed promised seed , that is chiefly intended in the promise to Abram , and which his faith did mainly look at John 8. 56. and is the object of true faith as it doth justifie & save ; Acts 16. 31. Joh. 3. 16 , 36. Therfore where there is this faith , there will be many thoughts of Christ , many desires after him , many longings for him , an high prizing of him , to count him precious 1 Pet. 2. 6 , 7. the cheifest of ten thousands Cant : 5. 10. A pea●…l & treasure , worthy to bee bought with the sale of all that ever a man hath Math : 13. 44 , 46. and that all other things are but loss and dung in comparison of this Christ and his righteousness , Phil. 3. 7 , 8 , 9. Therfore where the soul scarce ever thinks of Christ , or doth not much esteem him and prize him , or not so esteem him as to co●…nt health , wealth , freinds , liberty , life it self , and all a mans own righteousness , and what ever can be named amongst creatures , to be all nothing , in comparison of this Lord Jesus Christ , there we may be well assured that as yet there is not any faith , Luke 14. 26. 5 Lastly , Such an excellent grace as faith , can not be without many excellent effects & fruits : such as are Humility , Purity , Love , weanedness from the world , & the like . First for Humility , a soul that is lifted up with high conceits of its self is destitute of faith , for such a frame , and true faith are quite contrary & inconsistant ; Hab : 2. 4. therfore the text saith , the soul of such an one is not upright in him : Look at them that have been most eminent in faith , as David , Paul , the Centurion , the woman of Canaan , and we shall find they have ever been low-thoughted of themselves ; Psal. 131. 1 , 2. Eph. 3. 8. 1 Tim: 1. 15. 1 Cor : 15. 9. Math : 8. 〈◊〉 . Math : 15. 27. For Purity , faith doth fetch such vertue from the blood and spirit of Christ , and the pro●…ise , as doth so purifie the heart , Acts 15. 9. & 26. 18. that it can not allow of any sin , but unfainedly hates it all , Rom : 7. 15. and loves holyness , Psal. 119. 5 , 97. And for weanedness from the world , the example of Moses in notable , who by his faith ref●…sed all the pleasures , profits , and preferments of Pharaohs Court : preferring the society of the saints , and the very rebuke of Christ before them all : Heb : 11. 25 , 26. And therfore it is said , that faith is the victory that overcomes the world , 1 John 5. 4. So that by it the heart is preserved from being too much discouraged , when worldly comforts are wanting , 1 Sam : 30. 6. Hab : 3. 17 , 18. and taught so much the more to draw neer to God at such times Psal. 56. 3. & 109. 4. Lastly this faith doth so work by love , Gal. 5. 6. ( and love wee know is the fulfilling of the Law Rom : 13. 10. ) that where there is this faith , there can not but be obedience to all the will of God , Heb : 11. 8. &c : and the more faith the more obedience , and the more good works ; wheras a faith that hath not works is dead , & no better then the saith of Divels , Jam : 2. 19 , 20. If now upon examination & triall , a man shall find himself without faith , oh then let such an one bewayl his condition , and seek unto God for this precious faith , in the use of such meanes as were mentioned in the precedent use . But if it shall be found upon d●…e and serious 〈◊〉 to be otherwise , then let such a man bee unfeynedly thankfull & comfortable , & that shall be the next use . For if justification be by faith , then they that truely believe can never be sufficiently thankfull , inasmuch as now they are counted just & righteous in the sight of God . Consider either the contrary to this justified estate , or the thing it self , and wee shall see there is in it marvello●…s great cause to be thankfull and rejoyce . For the former ; let these particulars be minded : 1 That it is amongst the greatest of miseryes , when a man shall be without the forgivness of his sinns : So much is manifest by the lamentations of the godly , who have greatly lamented this thing , Psal. 90. 8. Job 7. 20 , 21. As also by the Imprecations against the wicked , against whom it is wished as the greatest evill , that the●…r sinns migh●… not be covered , nor blotted out , Nehe. 4. 5. Psal. 109. 14. The Com●…inations also of God do shew the same ; for it is threatned & denounced against men as one of the sorest of evill●… , that their sinns shall ly down with them in the dust , that they shall ●…y in their sinns , and that the Lord will never forget their wicked works , Job 20. 11. Iohn 8. 24. Am●…s 8. 7. And Lastly , when the Apostle reckons up the inconveniencies & mischiefs that must unavoidably follow , if Christ be not risen from the dead , he names this as one of the worst , that then we are yet in our sins : If Christ be not risen saith he , then is our preaching vain , and your faith vain , yea and yee are yet in your sinns 1 Cor : 15. 14 , 17. All which do clearly shew , that it is a dolefull & dreadfull condition to be without the the pardon & forgivness of sinns . 2 As dolefull & dreadfull as it is , yet till a man attain this benefit of justification , all his sins do remain in Gods sight as fresh & clear , as the very day when they were first cōmitted : therfore they are said to be written with a pen of yron , and the point of a diamond Jer : 17. 1. to be sowed up as in a bagg & sealed Iob 14. 17. that they might not be out of the way , or hard to find And our Saviour speaking of such as then were , ( many of them at least ) dead & gone , saith , ( not they were , but ) they are theevs and robbers , Iohn 10. 8. intimating that the guilt of those sinns did cleave unto them , fresh in the sight of God to that day , So Judas is a traitor to this day , Cain a murtherer to this day , and all unbelieving sinners , unjustified persons , whether alive or dead , the guilt of all their sinns doth remain upon them to this day . 3 And if so , then though conscience may be asleep and benummed for a time , yet the time will come when it will awake , to the galling , and vexing and tormenting of the guilty soul , with most dreadfull terrours & horrours ; hence we read of Cain crying out in the anguish of his soul , my sin is greater then I can bear , Gen : 4. 13. and of Judas crying out , I have sinned in betraying innocent blood , & in dispair going to the halter to let out his wretched soul , Math : 27. 4 , 5. Yea & Josephs brethren apprehending themselves in some danger in Egypt , have this dolefull ditty in their mouths , wee are verily guilty concerning our brother , in that we saw the anguish of his soul when he besought us , and wee would not hear ; and therfore is this evill come upon us , Gen : 42. 21. So that if sin be unpardoned , though conscience for the present may be asleep and quiet ; yet a time will come when this sleepy Lyon will awake and roar . 4 And this is certain , that if the guilt of sin remain , the punishment therof can not alwayes be avoided , though it may bee forborn or with-holden for a time . For the Lord is a just God , and will by no means clear the guilty Exod : 34. 7. but tribulation & anguish , indignation and wrath , shall one day take hold of every one that doth evill , on the Iew first and also on the gentiles Rom : 2. 8 , 9. Sinn makes a man indebted to Gods justice , and considering what God is , how his wrath is a consuming fire , Heb : 12. last . it must needs therfore be a fearfull thing to fall into the hands of this living God , Heb : 10. 31. For how can a mans heart endure , or his hands bee strong in the day that God shall deal with him Ezek : 22. 14. who can dwell with that devouring fyre ? who can stand with those everlasting burnings ? Isai 33. 14. Such a dolefull thing it is to have sin unpardoned , and to be unjustified . But on the other side , See what happiness it is to have sinn remitted , and the person justified : 1 It is acknowledged by David , Hezekiah , and others as a point of great blessedness , Psal. 32. 1 , 2. Isai 38. 17. Psal. 85. 2. 2 It is also promised as a speciall blessing of the new covenant , that God will therin forgive the iniquities of his people , and remember their sinns no more . Jer : 31. 34. 3 The godly have earnestly sought it at Gods hands by prayer , which they would not have done , had it not been in their esteem a great blessing , Hosea 14. 2. Psal. 25. 18. & 51. 1 , 2 , 9. 4 It is such a blessing as that if it be once graunted , it shall never be recalled , but shall abide for ever ; sinns , once pardoned are so cast into the depth of the sea , Mich. 7. 19. that they can never be found any more Jer : 50. 20. nor will God call them to remembrance again Jer : 31. 34. 5 It is such a compleat and perfect blessing , that God doth not only pardon some of the sinns of his people , but even all their sinns & trespasses whatsoever ; 1 Iohn 1. 7. Col : 2. 13. Psal. 51. 7. Isai 1. 18. 6 And on this ground they are bidden be of good comfort Math : 9. 2. and the Prophets must speak comfortably unto them , because their uniquity was pardoned Isai 40. 1 , 2. 7 It is such a blessing , that it shall undoubtedly be followed with eternall life and glory , Tit. 3. 7. Rom : 8. 30. which may be one reason , why it is called justification of life Rom : 5. 18. All which things considred , both the misery of being still under the guilt of sin , as unpardoned , & the happiness of a justified estate , They therfore that have title to such a great blessing as justification is , have cause for ever to be comforted , to be thankfull to God for so great a blessing ; And all this is the portion of true believers ; For they are the men to whom the Lord doth not impute sin , but righteousness , and whom he justifies freely by his grace in Jesus Christ ; so that as righteousness was imputed to Abram , even so it is and shall be to all that are believers , who are the children of Abram , righteousness shall be imputed to them also ; Rom : 4. 5 , 11 , 23 , 24. Gal. 3. 7 , 9. Rom : 3. 22 , 25 , 26 , 30. Act 10. 43. & 13. 39. Know therfore all you that are true believers in Christ , that your sinns are pardoned , and your persons justified & accepted in Christ Jesus : God is now reconciled to you through his dear Son , & your sins shall never be laid unto your charge , for you are justified and cleared in Gods sight , and therfore be glad in the Lord , and rejoyce yee just and justified persons , and shout for joy all yee that are upright in hear●… ; Psal. 32. 11. But what need ; much to be said for the comforting of believers ? will not they be forward of themselves to take the comfort of their justification ? Many indeed that are destitute of faith are forward enough , & too much to apply comfort to themselves , when it doth not belong unto them , as Currs in the house are ready to snatch at t●…e childrens bread , and run away with it as if it were a portion for them : as Ham●…n , when the King but spake of the man whom the King delighted to honour , presently applyed the speech to himself , thinking whom will the King honour rather then my self , Hest. 6. 6. But they that are believers indeed , have many times need to be comforted concerning their justification ; and therfore the Lord speaks so earnestly to his Prophets Isai 40. 1 , 2. Comfort ye , comfort ye my people , and say unto Ierusalem that her iniquity is pardoned , intimating therby , that his people have sometimes need , yea much need to be cōforted cōcerning the pardon of their sins & their justificatiō . For though they be believers , and their sinns pardoned , and their persōs justified in Christ , yet somtimes they can scarce believe themselves to be so happy ; as Job , though he had called and God had answered him , yet would scarcely believe that God had harkned to his voyce , Job 9. 16. And David , though Nathan had told him that the Lord had put away his sinn , and ●…t hee should not dy , 2 Sam : 12. yet he is not so q●…ickly perswaded & so easily satisfied touching this point , but that after this he still prayes & cryes for pardon Psal. 51. as if he had never heard those words of the Prophet : And as the children of God have many times need to be comforted touching this point , so the ministry of the word is a means of Gods ordayning for the comforting of them ; Isai 57. 29. 1 Thes. 3. 2. Isai 40. 1 , 2. and therfore to comfort them concerning their justification , must not be looked at as a needless labour . If God do give them faith , and therby do justifie them and pardon their sins , why do they not know it ? and how commeth it to pass that they are pardoned & justified in heaven , and not in their own consciences also ? This commeth to pass ; 1 To shew that not only faith & forgivness , but even comfort it self , is the free gift of God , and depends not necessarily & infallibly so on faith , repentance &c : but that these may be , and yet there be little comfort & joy , at least for a time . And therfore it is that God is called the God of comfort , 2 Cor : 1. 3. and his spirit the Comforter , Iohn 14. & 15. & 16. and God is said to be hee that speaks peace unto his people , Psal. 85. 8. all to shew that peace and comfort and joy are blessings , the dispencing wherof the Lord hath reserved in his own hand . According to that Job 34. 29. when hee giveth quietness , who can make trouble ? and when he hideth his face , who can behould him . 2 It thus cōmeth to pass , that the godly may feel the smart & bitterness of sin the more , and so be more deeply humbled in sence therof . 3 That they may be more watchfull afterward . If David like his broken bones , and his roaring all the day long , &c : then let him be bold to be tampering with sin again . But by this meanes God keeps his children from turning again to folly , they know what it hath cost them before , and they will no more buy the pleasure of it so dear . 4 That they may learn to be the more pittyfull to others in the like distresses ; as Christ must suffer & be tempted , that he might succour them that are tempted : Heb : 2. 17 , 18. 5 That they might afterwards more heartily and chearfully prayse and laud the Lord ; as they that have been in deep afflictions and are delivered out of the same ; Psal. 107 6 Lastly this commeth to pass through the difficulty and supernaturall way of believing . Naturall conscience expects justification by works , and therfore hath much adoe to close with mercy in a way of free grace . Faith is not like other graces & dutyes , which have some ( though obscure ) footsteps in the naturall dictates of conscience , as to worship God , love God &c : Rom : 2. 14. but faith is wholly supernatural , Math : 16. 17. so that Adam in his innocency knew not this way of believing in , and trusting to the righteousness of a Redeemer & mediator . As Christ , the object of faith is only by divine revelation , no counsell of men or Angels could ever have devised such a way of justification , so faith it self as the organ and instrument to apply this righteousness , is not by humane light , but wholly from above . And faith being thus supernatural , it is therfore the more difficult , not only to be attained , but also to be discerned . How then may faith & justification be known , that one may have the comfort of the same ? It is good for a man to examine himself by the trialls before mentioned , from the principall efficient , the instrumental means , the object , the subject , and the effects of faith . But withall it is needfull to pray for the illumination of Gods spirit , which is able to clear up our faith and our justification by faith ; but without this it will never be satisfyingly discerned & known . For it is the Spirit that sheddeth abroad the love of God into our hearts , Rom : 5. 5. witnesseth that we are the children of God Rom : 8 , 16. sealeth believers to the day of redemption Ephe. 1. 13. & 4. 30. and enables us to know the things that are freely given us of God 1 Cor : 2. 12. Two things concerning justification have been spoken unto already , viz : the chief author or efficient of it , which is the Lord , and the instrumental cause or means of it which is faith . In the next place , wee are to consider of the third and last particular here expressed , and that is the forme or manner of it , and that is by imputing , accounting , or reckoning ; He counted it to him for righteousness . VVhence the Doctrine is , That , As justification is from God as the Author of it , and by faith as the instrument or means of it , so for the forme or manner of it , it is by accounting , reckoning , or imputing . I name these three English words , as our english tongue useth them all , though they all import the same thing , one & the same word in the originall being somtimes englished by one of them , and somtimes by another . Now for the farther opening of this point , it is to be observed that there are three things which are said to be imputed or not imputed in this matter of justification ; Sin , Faith , & Righteousness . First of all Sinn , and of this the Scripture phrase is negative , that sin is not imputed , when a man is justified . This expression of the not imputing of sin is found in such scriptures as these , Rom : 4. 8. Psal. 32. 2. 2 Cor : 5. 19. in which places the Holy-Ghost speaks of justification . In like sort is the word used 2 Sam : 19. 19. and in that of Paul 2 Tim: 4. 16. where he prayeth that their sin that forsook him in his appearing before the Emperour might not be laid to their charge , or not imputed unto them ; for it is the same word that is often englished imputed , in Rom : 4. So this phrase importeth that when the soul is justified , his sin is not accounted , imputed 〈◊〉 reckoned to him at all in the sight of God , but he stands clear before him as if he had never sinned . 2 Faith is said to be imputed ; Rom : 4. 5 , 9 , 22 , 23 , 24. And how is that meant , when faith is said to be imputed ? There are two wayes how that is understood : First of all , when faith it self is said to be imputed , that is , to be imputed & reckoned to us as our own , though it be not our own any otherwise then as the gift and work of God in us , according as it is said to be the gift of God Phil. 1. 29. Ephe. 2. 8. and that no man can come to Christ ( that is believe in him ) except he be drawn by the father , Ioh. 6. 44. But yet when God hath given faith , he then imputes and reckons this faith as ours , though himself have wrought it in us . And this may seem to be needfull , to the end that Christ & his righteousness which by faith we possess , may be our own and imputed & reckned to us as our own . For though Christ , righteousness be a perfect righteousness , and we possess it by faith , yet how can it be accounted ours , unless faith it self the meanes of possessing it , bee counted ours ? but when faith is accounted ours , then the righteousness of Christ possessed by faith , is accounted ours also . If we take the imputing of faith in this sence , then when faith is said to be imputed , or counted for righteousness , that particle [ for ] must not be so understood as if faith it self were in the room and steed of righteousness ; for it hath been shewed ●…fore , that such an apprehention will not stand or agree with truth . But the word [ for , ] doth here only note why , or wherfore , as if it were rendered faith is impu●…a , unto righteousness , that is to say , to the end we may attain unto righteousness ; And in another-place the same preposition is 〈◊〉 〈◊〉 , twice in one ve●… ; Rom : 10. 10. with the heart man believeth unto righteousness , with the mouth confession is made unto salvation : and so it might be here Rom : 4. faith is imputed unto righteousness . This exposition of the phrase when faith is said to be accoūted or imputed for righteousness , is given by some very godly & judicious , and I mention it as worthy consideration . But that sense of the word which is more usually given , and wherin I should rest , is when faith is taken relatively for its object , which is Christ & his righteousness ; and so these words faith is accounted for righteousness , have this meaning , that Christ and his righteousness are so accounted . For as hath been shewed afore , it is not unusuall that faith should be taken in this sense , namely , for its object Christ Jesus . That which in one verse is called faith , in another is called Christ ; Gal. 2. 16 , 17. so likewise Gal. 3. 23 , 25. of which sense more hath been spoken afore . 3 There is yet another expression in this matter of imputation , and that is the imputing of righteousness ; which phrase is used Rom : 4. 6 , 11. So then for the form & manner of justification , there is the not imputing of sinn , and the imputing of righteousness , and the imputing of faith unto righteousness . But for farther opening of this point of Imputation , sundry questions may be proposed , viz : 1 VVhat is that righteousness which God doth impute unto us for our justification ? It is the righteousness of Jesus Christ , our Redeemer & Mediatour , that which was wrought by him in his own person ; this righteousness of his is imputed unto us by God , and the imputation of it is the formal cause of our justification . That this righteousness of Christ is imputed to us , such reasons as these may make manifest : 1 If righteousness be imputed ( as the text plainly & expressly affirms that it is , Rom : 4. 6 , 1●… . ) then it must either bee our own righteousness that is so imputed , or else the righteousness of some other . But our own righteousness it can not bee ; for wee being all sinners have none such of our own as can justifie us ; Rom : 3. 10. Psal. 143. 2. Isai 64 6. And besides , this righteousness is said to be imputed without works Rom : 4. 6. that is without our own works ; so that the righteousness of our own works is not imputed . It must then be the righteousness of another : Now that other can be none else but Christ alone . Any other whose righteousness may be imputed for justification , besides Christ can not be imagined . 2 The text is plain that we are justified by Christ & his righteousness : Jer : 23. 6. Isai 45. 24 , 25. Rom : 5. 9 , 19 : 1 Cor : 1. 30. And if so , then his righteousness is imputed to us , because there is no other way how it can be cōmunicated to us but by imputation . And yet communicated it must be , else how shall wee be justified by it ? Riches , Pearls of great value , can make no man rich , till they be applyed and become his own ; and so it is in this case . 3 As we are made sinners by the sin of Adam , so are we made righteous by the righteousness of Christ ; Rom : 5. 19. 1 Cor : 15. 22. But we are made sinners by the sin of Adam by imputation ; for the guilt and punishment of that sinn can no otherwise be made ours : And therfore we are made righteous by the righteousness of Christ by imputation . 4 Look how Christ was made a sinner by our sinn , so are wee made righteous by his righteousness , 2 Cor : 5. 21. Now how was Christ made a sinner by our sinn ? not inherently , as if there were any sin inherent in him , either in his heart or life ; the Scripture is express against that , Heb : 4. 15. 1 Pet : 2. 22. for he knew no sinn , in that sence 2 Cor : 5. 21. It were a most wicked thing to imagine any such matter of him . And therfore it remayneth that he was made a sinner by imputation only ; he was made sinn for us 2 Cor : 5. 21. the Lord hath laid on him the iniquity of us all , Isai 53. 6. But now this also may be questioned by some , Whether our sinns were imputed to Christ ? and whether he bare any punishment due to us for our sinns ? There are sundry reasons that may clear this also : 1 It may be cleared by all those Scriptures where it is said that Christ suffered , and dyed for our sinns , Rom : 4. 25. & 5. 6 , 8. 1 Cor : 15. 3. 1 Pet : 3. 18. Isai 53. 5 , 8. Heb : 2. 9. Christ did not dy w●…out a cause Gal. 2. last : for our sinns were the cause . And if our sinns were the cause of his death , and that he dyed for them , then they were imputed to him , so that when he suffered and dyed , he bare the punishment of our sinns . 2 Christ is said to bear our sinns , 1 Pet. 2. 24. Isai 53. 11 , 12. Now to hear them doth imply that he bare the punishmēt of them , and that they were imputed to him for that end . For wheras some do think , that to bear our sinns doth signifie no more but that hee bare them away from us , without bearing himself any punishment deserved by them , it is manifest that the phrase of bearing sinn , or bearing iniquity , can have no such meaning , but that it signifies to bear the punishment deserved by sinn : as where it is said of such & such offenders , that they shall bear their iniquity , Lev : 20. 17. & 5. 1. that every one shall bear his own burden Gal. 6. 5. & 5. 10. and that the sonn shall not bear the iniquity of the father , nor the father the iniquity of the sonn , Ezek : 18. 20. can any man imagin that here to bear iniquity should signifie to bear it away from himself or from another ? If any could so do , there were no evill in such a bearing , but that were a lawfull , yea a commendable and blessed bearing of another mans sin ; But the text speaks of bearing iniquity in an other sence , wherin no man shall bear the iniquity of another , but every man bear his own burden , his own sin ; that is the punishment of his sin . Therfore inasmuch as the Lord Jesus bare our sinns , he bare the punishment due by them , they being imputed to him for that end . 3 Christ was made a curse for us , Gal. 3. 13. and this implies that he bare the punishment of sin for us ; for to be made a curse or to be cursed is alwayes used in that sence , Math : 25. 41. 2 Pet : 2. 14. Gal. 3. 10. 4 Christ was a ransom or a price of redemption for us ; Math : 20. 28. 1 Tim: 2. 6. 1 Cor : 6. 20. and this doth imply that the punishment of our sinns was laid upon him . 5 Christ was a sacrifice for us , or for our sinns , Heb : 9. 26 , 28. & 10. 12. & John 1. 29. Math : 26. 28. And inasmuch as all the sinns of the people were put & laid upon the sacrifice Lev : 16. 15 , 16 , 17. & vers 21 , 22. & Lev : 10. 17. therfore this implies and teacheth that all our sins were imputed to Christ , & the punishment of them laid upon him . 6 What can be more plain then what is written in Isai 53. 6. 2 Cor : 5. 21. he was made sinn for us , God hath laid on him the iniquity of us all ? But how can this stand with justice , that our sinns , should bee imputed to Christ , and he be punished for them ? can it stand with justice that one should be punished for anothers sin and the innocent for the guilty ? Yes , there is no injustice at all in it , that the surety be responsible for the debt , as Philem : 18. Paul becoming surety for Onesimus , saith to Philemon , put that on my account , let it bee imputed to mee , let me answer & pay it . Now Christ was our surety , Heb : 7. 22. More particularly thus ; it is no wayes unjust that one be punished for the sin of another , when the things here following do all concur : 1 When all that are concerned in it are willing and do consent . 2 When there is a neer relation and union between the offender and the sufferer . 3 When the sufferer hath free dominion over that from which he parteth in his sufferings for another . 4 When he hath power to break through and overcome all his sufferings , and to reassume his former condition again . 5 When this way is not to the dishonour of any , but for the greater honour & glory of all . And so it is in all the particulars when the Lord Jesus did suffer for us . But if God do not graunt forgiveness , attonement , righteousness , without the punishment of our sinns laid on Christ , and suffered by him , where then is there any Grace or Mercy in our salvation ? For it seems God doth not save us without satisfaction to himself ? Yet there is much grace & mercy in our salvation notwithstanding what is here said : for , 1 It is mercy to us , though it be merited by Christ . 2 It was great grace and mercy to accept of satisfaction from another ; for the rigour of the Law would not allow of this , but exacts satisfaction from the sinner himself in his own person . And therfore there was in it great grace to us , that God by his soveraign power would in this point dispēce with the rigour of the Law . 3 It was yet a point of father grace , and mercy , that he himself would find out this remedy , this way of salvation by another . For we our selves could never have found out such another , nor could any other creature have found it out for us . So that though justice be satisfied , and punishment be suffered , yet our salvation is of free grace and mercy notwithstanding , Justice and Mercy most sweetly concurring in our salvation by Christ Jesus . If then the righteousness of Christ be imputed to us , What was that righteousness of Christ that is imputed ? Such a righteousness as man now oweth to yeild & perform unto God : and that is two-fould : 1 Passive , in a way of suffering penalty or punishment for his transgression : this every sinner doth owe to God by the sentence of his just Law , which requireth that the sinner be accu●…sed and suffer death for his sinn , Gal. 3. 10. Rom : 6. 23. 2 A sinner oweth obedience de novo ; and is still bound to obey the Law , though he must & when he hath satisfied for former breaches . It stands not with reason that paying the penalty threatned for transgression , hee should therby becom lawless , or free from thenceforth from the debt & duty of obedience which the Law requireth . And this being the righteousness that a sinner oweth , this therfore is the righteousness which Christ performed for us , and which is imputed to us for our justification , even both his active & passive obedience ; Therfore it is said that he fulfilled all righteousness , Math : 3. 15. even all that the Law requireth of fallen man , whether it bee suffering or doing : both which seen to be comprehended in that one saying Phil : 2. 8. that Christ humbled himself and became obedient even to death , the death of the cross ; which place implyes that there is an obedience which falls short of death , and an obedience in suffering death , and that Christ for our sakes & in our steed performed both . In which respect also it is that he is said to bee the end of the Law for righteousness ; Rom : 10. 4. Now the end of the Law is perfect righteousness , in doing what is commanded , and in suffering punishment in case of sin & transgression ; and so Christ being the end of the Law , hath therfore performed both these things for us , which the Law requireth of sinners , viz : to do what it cōmanded , and to suffer what is due for sinn . If this righteousness be imputed to us , doth it not then follow that we are as righteous as Christ ? and that every believer is a redeemer and saviour of others ? for Christ was so . This will not follow at all ; and the reasons are : 1 Because the sin of Adam is impated to all the sonn , of Adam , and yet every son of Adam is not a cause & fountain of sin to all others , as Adam was : and so we may say in the case in hand . 2 The vertue that is in the head is communicated to all the members , and yet it doth not follow that every member is hereby made an head , to communicate vertue to all the other members , as the head doth : so here . 3 Though Christs righteousness be sufficient for all the elect universally , and for every one in particular , yet when it is applyed it is not applyed to every particular person of them , as it is a price for all , but as it is a price sufficient for himself . It behooveth then all the children of God to take heed of such spirits as deny the doctrine of Imputation . Popish writers have sometimes made a jest & a mock of this doctrine , calling imputed righteousness a putative righteousness , a new no justice ; and some others that in profession otherwise are farr from popery , yet cannot yield that there is any imputing of our sinns to Christ , or of Christs righteousness to us . Against all which conceits , let that be minded and considered which hath here been said for the clearing of these things . And to sober minds it should weigh much , that the term of imputing righteousness is frequently found in Scripture , and the very word imputing no less then nine or ten times in that one chap : of Rom : 4. though it be englished sometimes reckoned , sometimes accounted , and somtimes imputed . By this we may see the great grace of God ; in that we having no righteousness of our own ( and that yet without righteousness we could not be justified , ) he is graciously pleased to impute unto us the righteousness of Christ , that by it we might be justified , and that faith should be imputed for righteousness Had we had any works of our own that might have sufficed in this matter , then indeed the reward might have been reckned not of grace but of debt : but now when righteousness is accounted by faith , and is imputed to believers without works , this doth exceedingly set forth the riches and freeness of Gods grace ; Rom : 4. 4 , 15. and therfore it is of faith , that it might be by grace Rom : 4. 16. And in as much as our sinns were imputed to Christ , and the punishment of them imposed upon him , therfore the godly have in this respect great cause to be deeply affected with sinn , and to grieve for it . For it was not Judas , nor all the malicious Jewes , no nor Herod , nor Pilate , nor all the rest of the wicked world that could have brought Christ to his painfull passion and death , no nor have so much as touched the least hayr of his head , had not the sins of Gods people been imputed to him and laid upon him ; but hee was bruised for our iniquities : for the transgression of Gods people was hee smitten , Isai 53. 5 , 8. So that our sinns were the cause of his sufferings ; which consideration should be a means & motive for the awaking of our hearts with godly sorrow ? as it is written Zach : 12. 10. they shall look on him w●…om they have peirced ; and they shall mourn therfore with bitter mourning , as a man for h●…s only son , and for the loss of h●…s first born . They that do deny that when the Lord Jesus suffered , he bare the punishment of our sinns , do not a little hinder the exercise of repentance and godly sorrow for sinn , in all those in whom this opinion takes place , there being no one consideration more effectual & available for stirring up the exercise of this grace , then this that we are speaking of , that our sinns were the cause of Christs sufferings , the thought wherof should exceedingly break & melt our hearts . And if righteousness be imputed to believers , for their justification , oh then how may this comfort & stay the hearts of all poor penitent believers , and mourning souls , who can see much sinn in themselves for which they might justly be condemned , but can see nothing in themselves for which they might be justified ; and hereupon are vile in their own eyes , abhoring themselves , looking and lamenting after Christ . Be not dismayed , all you that are such , but be it spoken to the stay & comfort of your hearts , that though you can not be justified by any inherent righteousness of your own , yet you may be justified by the imputed righteousness of another . Abram we see believed in the Lord , and it was imputed unto him for righteousness ; do you then believe in the Lord Jesus Christ , and righteousness shall be imputed unto you also , and therby you shall be justified , though you have no inherent righteousness of your own , that can any thing availe for this purpose . Lastly if righteousness be imputed to believers for their justification , let us then all learn highly to prize and earnestly to desire this imputed righteousness . Shall we now content our selves with any inhere●… righteousness of our own , whether inward vertues , or outward performances , and think to be justified in the sight of God ? no , no , all righteousness of ours is but as filthy raggs Isai 64. 6. there is no man living that can be justified before God by that means , or in such a way , Psal. 143. 2. It is the Lord Jesus who is our righteousness , Jer : 23. 6. and he it is who is made unto us Wisdom , Righteousness , and Redemption 1 Cor : 1. 30. and in comparison of this Lord Jesus Christ and his righteousness which is by faith , even the righteousness which is of God by faith , all other righteousness , all other things in the matter of justification are but loss , and to be esteemed as ●…ung , as they were unto the Apostle Paul ; Phil. 3. 7 , 8 , 9. And they that neglect this righteousness without them , that it might be imputed to them , and content themselves with their own righteousness , inherent in them , or wrought by them , shall one day find that they have been miserably deceived and deluded , like those that kindle a fire unto themselves , and compass themselves about with their own sparks , but in the end do ly down in sorrow , Isai 50. 11. Wherfore let all that fear God , yea all that desire to walk wisely for their own everlasting comfort , seek first the Kingdom of God , and his righteousness , and then all other things shall bee added to them , Math : 6. 33. Yea let them hunger and thirst after righteousness , for such are blessed and shall be filled ; Math : 5. 6. FINIS . THE TABLE . A ABram adorned with many good works , and yet justified only by faith pag 2 , 12. Attributes of God , the consideration of them , a means for the b●…getting of faith . page 24. B Bear iniquity , what is ment thereby . page 39 , 40 , 41. Believing in the Lord , is not only to believe the word to be true , but also implyes Relyance on God , page 1. Farther confirmation of faith called believing p. 2 To believe on Christ , and to believe a mans self to be justified differ : p. 17 , 18 To believe on Christ is not only lawfull , but commanded p. 9 , 25. See Faith . C Change none in God , though he wills a change in the creature . page 20. Christ the object of faith , p. 6 , 29 , 30. How he dyed & rose again for our justification , p. 18 , 19 , 20. Consideration of his f●…lness & freeness of grace , a means for the begetting of faith , page 24. Comfort to believers p. 33. How it commeth to pass that believers do not allwayes feel the comfort of a justified estate page 34 , 35. how attained p. 36. F Faith the object of it as it justifieth , page 6 , 29 , 30. doth not justifie as a work or vertue in us p. 9. Is not the very matter or thingly which we stand just p. 9 , 10. doth justifie only in respect of its object , Christ , p. 10. doth all with reference to Christ ; ibid. Why Love & other graces do not justifie as well as faith , Christ being the object of them also , p. 11. faith only doth justifie p. 12. no actuall justification afore it p. 13 , 14 , 15. wee are not justified by it declaritively only page 16. should be laboured for , six means wherby p. 21 , to 26. the misery of a soul without it p. 22. means for the tryall of it p. 26 , etind●… . Faith a supernatural grace 27. the humbled soul the subject of it p. 28. of the fruits of it page 30 , 31. Forgivness of sinns , the dreadfulness of being without it p. 3 , 31. the happiness of being forgiven page 32 , 33. G Gospel , what , page 2. the meanes of faith p. 4. what is its work in the begetting of faith , page 4. Grace , justificatiō is of Gods free grace page 43. yea though we be not justified without Christs satisfaction p. 41 , 42. H Humbled soul the subject of faith , p. 28. See sorrow for sin . I ●…tation the form of justification , pag 36. the meaning of that saying , faith is imputed for righteous●…ss , p. 37. Of Christs righteousness to us p. 38 , 42. of our sins to Christ p. 39. and how this can stand with justice p. 41. imputed righteousness to be sought p. 44. Justice , how to impute the sins of one to another can stand therewith p. 41. how Justice & Mercy do accord in justificatiō & salvation by Christ p. 40 , 41. Justification the work of God p. 6 , 7. can never be lost . p. 7. is by faith p. 9 , 10. & by faith only 12. no actual justificatiō afore faith , ten reasons p. 13 &c : objections for justification afore faith answered , p. 16 , to 22. absurdities of justification from eternity 14 , 15. purchased by Christ though not applyed afore faith p. 18 , 19. the blessedness of a justified estate and the contrary p. 31 to 33. how free when it is not without Christs satisfaction P. 41. L Law alone can not beget faith , & yet is necessary to prepare for faith p. 3. Love of God eternal , yet justificatiō & other fruits of it exhibited in time 20 , 21. M Mercy in our salvation , though it bee not without the satisfaction of Christ pag 41 , 42. Ministry of the word a means of faith page 27. See word . P Promises of God , the consideration of them a m●…n for the bege●…ting of faith 23. Punishment of our sins laid on Christ , & how this can stand with justice 40 , 41. R Righteousness of Christ impu●…ed is both active & passive p. 42. wee are not as righteous as Christ , though his righteousness be imputed to us , page 42. wee should not content our selves with righteousness inherent , but seek for imputed also p. 44. Comfort against the imperfection of our own righteousness page 44. S Sorrow for sin , where it is not , there is no faith 28. the sufferings of Christ for our sins , a means of godly sorrow p. 43. U Ungodly how God justifies them 16. W Word the means of faith p. 3 , 4 , 27. why many have it & yet never attain 〈◊〉 faith page . 4. their case lamentablē that want it , p. 5. what to be thought of Infants , Idiots , deaf persons that can not hear the Word page 4. Errata . In page 1. line 20. for variens , read very . p 2. l. 2●… 28. for ●…s . r. this . l. 24. for the . r. this . p. 15. l. 9 for theupon . r. therupon . p. 16. l. 19 for only that . r. only to know that . p. 25. l. 18. for were . r. was . p. 26. l. 1. for deals , r. dealt . p. 29. l. 22. for ther●… . r. here FINIS . Notes, typically marginal, from the original text Notes for div A50251e-1380 Quest Answ : Quest . 2 Answ. Quest . 3 Answ : Quest . 4 Answ. Do●…r : 〈◊〉 Quest : 〈◊〉 Answ : Quest : 〈◊〉 Answ : Quest : 3 Answ. Quest : 4 Answ : Quest : 5 Answ : Quest : 6 Answ : Use 1 Use 2 Use 3 Quest . Answ : Doct : Reas : Reas : 2 Use 1 Use 2 Use 3 Use 4 Use 5 Use 6 Doctr : Propos. 1 Propos. 2 Propos : 3 Quest : Answ : Propos. 4 Use 1 Use 2 Object : 1 Answ : Object : 2 Answ : Object : 3 Answ : Object : 4 Answ : Object : 5 Answ : Object : 6 Answ : Use 3 Quest : Answ : Use 4 Object : Answ : Use 5 Quest Answ : Quest : Answ : Quest : Answ : Doctr : Mr. Forbes Quest : 1 Answ : Quest : 2 Answ : Quest : 3 Answ : Quest : 4 Answ : Quest : 5 Answ : Quest : 6 Answ : Use 1 Use 2 Use 3 Use 4 Use 5 
A41483	----	The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A41483 of text R221574 in the English Short Title Catalog (Wing G1150A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 196 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41483 Wing G1150A ESTC R221574 99832871 99832871 37346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41483) Transcribed from: (Early English Books Online ; image set 37346) Images scanned from microfilm: (Early English books, 1641-1700 ; 2187:05) The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie. Goodwin, John, 1594?-1665. [20], 66, [2] p. printed by E.C. and are to be sold by H Ever[sden ..., London : 1659] "To the Reader" signed John Goodwin. With marginal notes and a final advertisment leaf. Copy has title page cropped with loss of title and imprint; text cropped at head with loss of text. Reproduction of the original in the Sion college Library, London. eng Justification -- Early works to 1800. A41483 R221574 (Wing G1150A). civilwar no The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner: wherein Goodwin, John 1659 36978 148 95 0 0 0 0 66 D The rate of 66 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Banner of Justification DISPLAYED : OR ; A DISCOURSE , Concerning the Deep , and Important Mystery of the Justification of a Sinner : Wherein the severall Causes thereof , being both numerous and various , are from the First to the Last diligently enquired after , and their severall Contributions towards so great and happy a Work , clearly distinguished , and assigned to their proper Causes ( respectively . ) AND More particularly is shewed , How God , how the Grace of God , how the Decree of God , how the Soveraign Authority of God ; How Christ , how the Active Obedience Christ , how the Passive Obedience of Christ , how the Resurrection of Christ , how the Knowledge of Christ ; How the Spirit of God , how Faith , how Repentance , how Works , how Remission of Si●… , how the Word , how the Minister of the Word , how the P●●●… himself which is justified , may all truly , though upon severall Accounts , and after different Manners , be sayd to Justifie . By his knowledge shall my righteous Servant iustifie many , Isa. 53. 11. Solet Scriptura , cum ad unum effectum multae causae concurrunt , modo uni , modo alteri , effectum tribuere . Chamier . Panstrat . Tom. 4. L. 22. C. 4. §. 39. Scire , est per causas scire . Felix , qui potuit rerum cognoscere causas . LONDON , Printed by E. C. And are to be sold by H. Evers●●… at the Sign 〈◊〉 the 〈…〉 Brief Passages of Scripture clearly shewing , and proving , that all the Particulars mentioned in the Title Page , as Causes of Justification , or Contributors hereunto , are acknowledged , and supposed , for such in the Scriptures themselves . [ IT is God that justifieth , Rom. 8. 33. Being justified freely by his Grace , Rom. 3. 24. This is the Will , [ i. The Decree , or fixed pleasure ] of him that sent me , that every one which seeth the Son , and believeth on him , should have everlasting life [ and consequently , be antecedently justified . ] It is God that justifieth : who is he that condemneth ? [ meaning , that his Authority in justifying is Soveraign and Paramount , and so lyable to no reverse ] or contradiction , Rom. 8. 33 , 34. But if while we seek to be justified by Christ , &c. Gal. 2. 17. For as much as yee know that yee were not redeemed [ and consequently , not justified ] with corruptible things — but with the precious blood of Christ , as of a Lamb without blemish , and without spot , 1 Pet. 1. 19. Much more being now justified by his bleod , Rom. 5. 9. — and was [ i. Christ was ] raised again for our Justification , Rom. 4. 25. By his knowledge shall my righteous Servant justifie many , Isa 53. 11. But yee are washed , but yee are sanctified , but yee are justified , in the Name of the Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 11. Therefore being justified by Faith , we have peace with God , &c. Rom ▪ 5. 1. John did Baptize in the Wilderness , and preached the Baptisme of Repentance for remission of sins , Mar. 1. 4. Yee see then how that by works a man is justified , &c. Jam. 2. 24 Blessed are they whose Iniquities are forgiven , and ●●ose sins are covered [ i. Who is justified , as appears from v. 2. and 〈◊〉 〈◊〉 Rom. 4. 7. — And how shall they believe in him [ and consequently be justified ] of whom they have not heard . So then Faith cometh by hearing , and hearing by the word of God , Rom. 10. 17. And how shall they hear , without a Preacher , Rom. 10. 14. Take heed unto thy self , and unto thy Doctrine : for in doing this , thou shalt both save thy self , and them that hear thee [ and consequently , shalt justifie both , in as much as salvation presupposeth justification ] 1 Tim. 4. 16. Even we have believed in Christ , that we might be justified by the Faith of Christ , Gal. 2. 16. ] having charged the English Tilenus with making the Tryers to ask such questions of those that come before them , as in all probability never came into all their thoughts to ask , upon this his probable mis-de meanour ( himself making no more of it ) he advanceth this Radamanthine and severe Sentence , both against him , and me ; Which ( sayth he ) Is such a piece of Impudence , as no one hath ventured to imitate him in , but that Ishmael of Colemanstreet , whose hand being against all men , hath provoked all men , even to the common Pamphleter , to lift up an hand against him . The best is , ( in case Mr. Hickman's reproach here , could , without the help of the Figure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , be admitted for true ) That Jeremy of Jerusalem was a man of strife , and a man of contention to the whole Earth , as well as that Ishmael of Colemanstreet , and yet was a true Prophet , and never the less like so to have been for the numerousness of his Contests . Noah also was a Preacher of Righteousness , yet his proportion of Opposers in the World , far exceeded mine , and the number of those , who embrace my Doctrine with their whole hearts , far exceedeth the number of those , who upon such terms received his . Yea , our Saviour himself testifieth , that in the Church and Nation of the Jews , they who had the more generall approbation and applause , were the false Prophets , not the true , Luk. 6. 26. Wo unto them when all men shall speak well of them , for so did their Fathers to the false Prophets . But because Mr. Hickman judgeth himself Orthodox , in charging me with Impudence : what if it be found that the Ingredients in the composition of his Charge here levied against me , and proclaimed as with sound of Trumpet and Drum in the Ears of the World , be notwithstanding all Errors , and broad untruths ? may he not make a covering of shame for his own Face of the Accusation , which he hath here drawn up against me ? Let us fairly examine the Case , and with as much Favour to the Examinate , as he , or his Friends , can reasonably expect . First , Whereas he chargeth me with imitating his English Tilenus , is not here a palpable and un-scholar-like Jeofail ? Did Shemei in reviling David , when his Condition was low and mean in the World , imitate Mr. Hickman , in reproaching a Minister of Christ being under Hatches , and trampled upon by men ; or did not Mr. Hickman in this Action rather imitate him ? He that acteth before another , what ever his Action be , doth not imitate him that followeth him in the same kind of acting , but on the contrary , he imitates who follows the Example or Pattern that have been set before . If there be any similitude between Tilenus and me , in our respective handling of Mr. Hickmans Tryers , Tilenus must bear the Crime of Imitation , not I , who was before him in what was done by me , relating to those his Clients . Secondly , Whereas he chargeth me with venturing to imitate Tilenus , in making the Tryers to ask such Questions of those that come before them , as in all probability never came into all their thoughts to ask : The truth is , that he chargeth me with the Crime of such a Courage , or boldness , whereof I was never Conscious . I never made any venture to imitate Tilenus , in such an Attempt , as is here charged upon him ; nor did I ever go before him in any such . I no where , either challenge them , or charge them , With asking such questions of those that come before them , which in all probability never came into all their thoughts to ask . If I charge them with asking any questions in the Case , they are only such , which themselves and their own Consciences know that they do , or did ask frequently , and from time to time . And for the Questions which Tilenus himself maketh them to ask , as far as I remember , if they were not the same formally , & in terminis , yet they were the same materially and in reality of import , which they were wont to ask . And for a man in his own words , to report another mans sense uttered in his , is no such venterous piece of Impudence : it is rather a piece of this Calculation , so to call it . But , Thirdly , Whereas my Accuser chargeth me with having my hand against all men ; neither is he Orthodox in this , unless he takes Sanctuary under the Wing of the good Figure Synechdoche , which hath had a priviledge time out of mind , to grant a pardon to men for this Delinquency in speaking , viz , When meaning only some , they say , all ; or , intending only a part , yet mention , or name , the whole . For otherwise , Mr. Hickman himself is ( doubtless ) a man , though ( to measure him by himself , and so to please him , if it may be ) one of a thousand . Yet my hand ( certain I am ) was never against him ; no , nor his against me , that I know of , untill Mr. Pierce of late touched him , where ( it seems ) he was very tender , and hereby provoking his Choler and Scholarship together , put him into an Athletick Passion : under the fiery and fierce conduct whereof , in his March , his hap was to fall foul upon me , and so it fell to my share also to feel , as well as others , the weight of his learned Faculty in reproaching . But it is a good sign on the Truths side , when her Enemies retreat , and flee to their Patheticals . For this argues that their Intellectuals fall short , and that their heart serveth them not to confide in them any further . Yet I cannot but mention this by the way , as matter of sad consideration , although of too too frequent occurrency ; that men , who have competent Gifts and Parts of Wit and Learning , whereby they might serve their Generation , and be usefull unto many , yet suffering themselves to be over-grown with a Conceit , that these Gifts and Parts are far greater then they are , they hereby stifle their Opportunity , and give Hostages unto sin , and Satan , that they will never do any great matters against them . Such a Conceit as this , is a dead Fly in their Oyntment , causing it to cast forth a stinking savour , and betrayeth them into many , and sometimes into sad , inconveniencies . But to return to Mr. Hickman ; although the Figure Synechdoche interposeth with the best of her Authority for the salvage of his , both Credit , and Conscience , in charging me with the being of my hand against all men ; yet this Figure will prove but a Cypher unto him for any such Service , if his words in the Charge be but strictly interpreted . For in true Construction and propriety of speech , his hand is with men , and for men , not against them , which i● stretched out , or lifted up , against their Errours only . These are they that are against them , and they that wage War against these , fight on their side . I am not conscious to my self that my hand hath been against any man in ●ny other sense , then this . Nor is my severe Accuser able ( I believe ) to prove the contrary : However , though I am no great Lawyer , yet ( me-thinks ) Charges and Accusations against men should be of little value , or force , which cannot be verified , or made good , but by the favour of Figures . Yet , Fourthly , ( and lastly , for this ) the remaining Article of his Charge [ Viz. That I have provoked all men , even to the common Pamphleter , to lift up an hand against me ] will keep him out of new Jerusalem also , without the mediation of the sayd Figure , Senechdoche . See Revel. 21. 27. and Revel. 22. 15. I know it would be offensive to the Gentleman , if I should relate how many Letters , and Messages otherwise , of thankfull acknowledgments of the Grace of God given unto me , for the clearing of those Doctrines , of Election , Reprobation ▪ &c. and of Christian Encouragements , to proceed in my way , &c , I have received time after time , from severall persons of considerable worth , for Godliness , and Knowledge , inhabiting in several parts of the Nation , some of them Ministers of the Gospel , and others of them Studients in the University of good standing , &c. But because such a story as this , would ( I presume ) be a heavy burthen to a tender and weak shoulder , I shall forbear it . In the mean time , Mr. Hickman must give me leave to tell him , and all the World this plain story , Viz , That I know certainly , inf●ll●bly , above and beyond all possibility of mistake , that he spake not by the Spirit of God , when he said , That my hand hath provoked all men even to the common Pamphleter , &c. He is an Athenian , and seems to have some sympathy in blood with him , that ●ayd claim to all the Ships that came into Pireus , as his own . But he may know , if he please , that there are seven thousand ( and seven thousand more to them twice told ) amongst the Israel of God in this Nation , who either never bowed the Knee of their Judgment , to the bloody Molech of his Reprobation , nor , to any of his Confederates , or else have repented of that superstitious and unadvised Homage . But what emphaticall reach , or Design he should have in mentioning the poor Common Pamphleter disparaging-wise ( as it is evident enough that he doth ) and yet make him one of the Retinue of those , whom I have provoked to lift up their hands against me , I verily understand not ▪ Doth he present him as an Index , or Significator of the manners , quality , or condition of the whole Retinue ? Would he have an Estimate made by him , who , or what sort and kind of persons they are , whom I have so provoked , as to move them to lift up their hand against me ? Or is it his mind , in singling him out from his Company , and shewing him personally and particularly , to say unto his Reader , Crimine ab uno Disce omnes ; i. Know this vile persons and know all the rest . I can hardly think that he should understand himself no better , then thus to prevaricate with his Interest and Cause , and to associate himself , and his best-respected Friends with the Common Pamphleter . And yet I am to seek what other Treasure he should think to make of him here . However , there is somewhat in the old Saying ; Noscitur ex comite , qui non dignoscitur ex se . Mens Wayes and Manners when they hidden lye , Are oft betrayed by their Company . If those whom I have provoked , make one Genius with the Common Pamphleter , Res mea est in vado , I am in no danger of just blame for doing that , by which they have been provoked . For that Saying of Seneca will at this turn guard me round about : Recti argumentum est , pessimis displicere . The worst men are commonly most displeased with that which is best . And thus we see with how great weakness , and unworthyness , Mr. Hickman hath quitted himself in levying the sore Charge mentioned , against a person , that never did him , nor thought him the least harm . But in the Passage now examined , he hath only Chastized me with his Rods : elsewhere he makes a Scourge for my Back of Scorpions . For thus my Transcription reporteth him . And indeed a spirit of most Childish Insultation seems to have possessed as many as have lift up an English Pen against the Orthodox in this Quinquarticular Controversie . I 'le instance only in Mr. John Goodwin , who in the Preface of his Triumviri , sayth , That he hath not met with any thing in the Writings of any , or of all the three men contesting with him , which had in the least shaken his Confidence concerning the truth of the things by him asserted , or that for the least space of time put him to any stond , or loss in his understanding concerning them , or to seek what to answer to any thing they offer or object against any of them . Which Lines the greatest Charity must look upon as so much vapouring Rhetorick dropt from his Pen in the absence of Judgment and Conscience , or as an Essay of the Spartans Valour , who being struck down by a mortall blow , used to stop their mouthes with earth , that they might not be heard to quetch , or groan , thereby to affright their Fellows , or animate their Enemies . Here is work enough for all day : But , 1. I perceive the truth of the old Saying is not yet out of date ; Obsequium amicos , veritas odium parit . Comply , and Friends thou shalt create , Speak truth , and look for mortall hate , I perceive , if instead of speaking the truth in the Passage cited by Mr. Hickman , I should have comported with him in his sense and notion , and have sayd that the three men had given my confidence a Mortall wound , and had objected such things against my Tenents , which put me to a stand , and that I knew not which way to turn me for an Answer unto them , or the like , this might have purchased me the right hand of his Fellowship , and have restored me to the Synagogue of the Orthodox , out of which I was cast long since , and have remained an Out-cast severall years . When the Lord Christ had said unto the Jews , that God was his Father , and that he knew him , which they did not , this Saying ( as it seems ) was ill resented by them , their desire being that he should unsay it , and that he should not assume unto himself , any other , or any more knowledge of God , then what they had . If I should say , ( sayth Christ ) I know him not , I should be a Lyar like unto you : But I know him , &c. John 8. 55. If I should have sayd , that I met with that in the Writings of the three men , of whom Mr. Hickman speaks , which did put me to a stand , &c. I should herewith have pleased him , because in so saying , I should have complyed with him , and made my self like unto him . But , 2. Mr. Hickman Arraigning me for the High Misdemeanour of speaking untruth , ( for his charging me to have written , as I did , in the absence of Judgment and Conscience , amounteth to no less ) he should have done well to observe the due process of Law and Reason , and first have made substantiall proof of the Crime , or matter of Fact objected , before he had proceeded to a sentence of Condemnation ; and have produced some Argument , or Objection , one , or more , out of the W itings of some of the three men , which he should substantially prove did put me to a stond or loss in my understanding what to answer . If he could name any such Argument , or Ob●ection from any of the said men , that to his knowledge did the Feat , which he presumes was done , though I deny it ( I mean , which did put me to a stond , &c. ) this would not justifie him , unless he could give a sufficient account of such his knowledge unto others . For the Rule is ; Non esse , & non apparere , aquiparantur in jure : That which is not , and that which appears not , are of the same consideration in Law . And yet I judge it an easie matter for him to give an account of all the knowledge he hath in this kind . But the Law of Conscience and Christianity , forbids the sacrificing of any mans Reputation , at the loudest instance of Probabilities , or Conjectures ; at least or such , which have no more weight , or reason in them , then those , upon which Mr. Hickman hath offered up mine upon the Service , whether of his pleasure , or displeasure . But if either he , or any of his Colleagues in Judgment , could , and would be pleased , to afford me the inter-view of any such Argument , or Objection , against my Tenents ( by-named Erroneous ) whether out of the Writings of some of the three men , or out of their own Treasuries , or out of the abundance of any of their Judgment , which would put me to such a stond , that I should not remove , or to such a loss in my understanding , that I could never recover , or repaire , they would be the best Benefactors unto me in the good things of this World , that I have met with these many years ; especially they would have been such unto me , had they be-friended me in that kind heretofore , whilst , and when , I was more capable of the Courtesies and Benefactures of the World , then now I am , expecting daily to remove into that Climate , where the Sun-shine of this world hath no warming , or cheering influence at all . For certain I am , that those Tenents , from under the Conscience whereof I might well have been delivered by the means specified , have divided between the world , and me , and kept many the good things thereof from me , by reason of their insupportableness unto the greater part of men , and more especially unto the great men in the state of my sojourning , and to those , who by their consent ( yea , they love to have it so ) exercise Dominion over their Faith , under the importune claim of being Orthodox , and sound in their Judgments from the one end of them even unto the other , in matters appertaining unto God . I have neither any disposition within , nor occasion without , to turn Plaintiff against the World ; a man with a competency of wisdome may very well be content with my portion in it . For my good God , ( Etiam in vitâ mundi Minerva ) hath fed me , and mine , with food convenient , yea , and cloathed and harboured us accordingly . And the truth is , that for things greater then these , it is best receiving them at the Resurrection . Or , 3. If it be not matter of untruth ( in my words of his angry Observation lately mentioned ) wherewith , and for which , my Accuser intended to humble me , but rather the subject matter , or inward thought , imported in the words , as that I should arrogate unto my self an attainment so incredible and rare , as not to be put to a stond , or be at a loss in my understanding , what to answer to any thing I had met with in any the Writings of the three men ; if this ( I say ) be the Sword that passed through the Soul of my Accuser , and be apprehended by him so highly Criminall , as to deserve that heaped measure of Indignation , which he hath troubled his Learning to pour upon it , I shall , for the composure of his Spirit , and for the dissolving of the unhappy appearance of so much guilt , where none was , administer unto him that well-approved Dosis of Augustine ; Non est arrogantia , sed ●ides , praedicare ●a , quae accepisti : Upon occasion , to professor declare , what a man hath received of undeserved favour and bounty from God , is no point of arrogance ▪ o● pride , but of Faith . And the truth is that God hath so blessed me in the labour and travail of my Soul , about those great Points of Election , Reprobation , the Intent , or Extent of the death of Christ , &c. wherein I have with some diligence , and with no less integrity and simplicity of heart , exercised my self for severall years past , that before the coming forth of any thing Printed by the three men against me , I was Master of such Principles and Grounds , partly from the light of Nature , and common Impressions found in the Hearts and Consciences of all men concerning God , partly from the Writings of learned and worthy men , as well of the Contra-remonstrant party , as Calvin , Beza , Musculus , &c. as the Remonstrant , but chiefly from the Sriptures , by which I was able to give my self present satisfaction , about any thing I met with objected in my way by any of those three men . And I partly believe that Mr. Hickman himself , though but a young man ( comparatively ) yet conceiveth of himself at not much a lower rate , then to be able without much study to maintain the peace of his present Judgment , against all the Attempts , that either I in any of my Writings , or any other of my Judgment , in theirs , have made upon him to disturb him . However if he should make a Declaration , or profession of such a Tenor , or Import , I judging him to be a man of Conscience , and sober minded , should not reflect upon him ( nor do I judge it my duty so to do ) as a man speaking that which was not , nor yet conclude him to be a man of a lofty , and confident , arrogating , or self-willed Spirit ; much less should I arraign him openly as a person guilty of such misdemeanours . I confess it is very incident to men to abound in their own sense to such a degree , as to presume that they want nothing wherwith to answer any man that shall oppose it . Indeed if he should declare , or profess , after this manner , or the like , Viz , That he is resolved , whatsoever hath been written , or whatsoever shall be written by any man , or men whatsoever , yea , or whatsoever can be written , in opposition to his present Judgment in those Points , that yet he will stand by this Judgment unto death , this ( I confess ) would put me into thoughts of another nature concerning him . But I have not put him to the trouble of any such consideration as this about me , my Profession , with which notwithstanding he vexeth his impatient Soul , being of a far different Spirit . But 4. ( and lastly ) As to those words ; And indeed a spirit of most Childish insultation , seems to have possessed as many as have lift up an English Pen against the Orthodox in this quinquarticul●r Controversie ; I am reall in believing the truth of the●e words , but not in the meaning of him that wrote them . But admit his sense and meaning in them for truth , never was the Spirit of Childish insultation , more Childishly reproved , or with less authority and power , in respect of the Tenor and notion of the reproof . For the credit of that old saying of grave Cato , is Authentick to this day : Turpe est Doctori , cum culpa redarguit ipsum ; A burning shame it is , when Teachers will Reprove , and yet themselves commit the ill . Or is there any species of Childish insultation , more impertinent and weak , then Ante pugnam canere victoriam , to sing Victory before the Battell be begun , or whilst it is yet with great heat of Courage and Confidence prosecuted and maintained by the opposite side ? Or is there any Soloecisme in Logick broader , or more illogicall then that which they call , Petitio Principii , when that is presumed or taken for granted , which is the main question in Dispute ? Or when Mr. Hickman takes the honour unto himself , and his Party , in the Quinquarticular Controversie , of being , the Orthodox , and more signally and peculiarly such , in the said Controversie , doth he not cry , Victory , before the Battell , or whilst his Adversaries , in good order , with their Troops unbroken , yea , undaunted , without the loss of so much as an Inch of their ground , keep the Field ? Or is it not by a neer-hand interpretation , the very Spirit and quick of the Controversie between him , and them , which of the two be the Orthodox ? yet Mr. Hickman gives us this Pill to swallow without chewing , that he , and his , have the right end of the Staff , are the Orthodox , in the Points and Questions depending . He doth not walk by the King of Israels advice unto Benhadad ( 1 King. 20. 11. ) For he hath but newly girded his ●●arness to him , and yet boasteth as if he were putting i● off . But I would gladly here know of him , how , by what Title , or right of Claim , he , and his , come to be , the Orthodox . I am affraid , they came not to the Honour as orderly , or honestly , as Aaron did to the Priesthood : but that they took it unto themselves , being never called to it by God , or the Truth . Our Saviour even in his own Ca●e acknowledgeth equity in that Maxime of Law , That a mans Testimony of , or for , himself , is invalid . If I ( saith he ) bear witness of my self , my testimony is not true . [ i. Not true , or valid , in course of Law , John 5. 31. I never heard , nor can I beleive ( unless Mr. Hickman , or some of his Friends could lend me their Faith ) that they hold the Title of , Orthodox , by any other right of Claim , then that by which the Jews held that honour , which they received one of another , John 5 44. No● do I know any reason why they should bear away the Bell of Orthodoxisme , from their Brethren ( their friendly Adversaries ) unless it be because they are the far better Ringers , ever and anon , upon occasion , and without occasion , Pealing and sounding it in our Ears , that they are the Orthodox And as the Jews of old made great treasure of the●Templum Domini ▪ and thought themselves safe enough under the p●otection of it , ever and anon having it in their mouths , & importunely urging it to stave off the ●h●e●●nings of the Prophets of God against them 〈…〉 ( ●s God himself by his Prophet Jeremy , expresseth thei d●votion in this kind , Jer ▪ 7. 4. ) The Temple of the Lord ▪ the Temple of the Lord the Temple of the Lord are th●se . So is the cove●t of Orthodoxisme in sacred request with the men we speak of ▪ when they have invested themselves with it they are as in a Castle of War ; there is no coming ●t them , no touching them with any Charge , or Imputation of Error , Heresie , Blasphemy , or the like ; ever and anon in their Writings , in their Preachings , in their Discoursings , they are in effect saying , The Orthodox , the Orthodox , the Orthodox are these , [ pointing at , or meaning , themselves , & those that are of their Judgment ] When they have once given such an account of their Faith , as to be admitted to commence orthodox , they are as secure from infection in their Judgments , with any of those noysome and poysonous Creatures Errors , Mistakes , Heresies , as a Room built , or seiled with Irish Oake , is from the danger of any Spiders Webb . But ( doubtless ) there can no sufficient reason , or ground , in equity , be given , why , Pendente lite , the matter being under so sober and serious a dispute between them , and their Brethren of opposite Judgment , as it is , which of them are the Oxthodox , they should antedate the Issue and success of the Contest , & run away with the Crown upon their own heads , before they have won it ; yea , if standers by , and unpartial men may have leave to judge , before they are like to win it . So , then let the word Orthodox ( in Mr. Hickmans Passage lately mentioned ) be taken Orthodoxly , and signifie those who are ( as I verily believe ) Orthodox indeed in the Controversie he speaks of ) and then without controversie what he saith is most true ; That a spirit of most Childish insultation seems to have possessed as many as have lift up an English Pen against the Orthodox in the Quinquarticular Controversie . Of the truth of the words in his sense of Orthodox , he gave but one instance only and this strained and stretch'd beyond its Staple ( as hath been proved . ) But of the truth of them in my sense of the said word , Orthodox , I have prevented him ( somewhile since ) with two instances , pregnant , and uncontrolable of two men , both of them great Doctors , and men of Renown , famous in the Congregation of the Contra-remonstrants , Doctor Kendall , and Doctor John Owen , whom ( in my Preface to my Triumviri , and in the Discourse it self ) I have produced as Witnesses ( beyond exception ) against themselves as to the Point of the Delinquency ( whereof Mr. Hickman speaks ) I mean most Childish insultation : and in this Preface have given him measure heaped up , with a third instance in the same kind , of a person highly ( I question not ) esteemed by him , though not so well known unto him , I mean , himself . As for his Spartan Valour , if his Breast be enobled with it , 〈◊〉 if so much , as a spark of it warms his blood ; I doubt not , but he will have an Opportunity to shew it , by that time Mr. Pierce hath done with him . Good Reader , I have detained thee over-long with an Apologeticall story of no great consequence , in respect of my self , nor ( haply ) unto thee . Only my hope is , that the person concerned in it with my self , may , through the blessing of God upon his perusall and second thoughts of it , advance somewhat towards the better understanding of himself . I call God for a Record upon my Soule , that I beare him not the least Graine of any Grudge , or ill-will ; I love my self better , then not to love him . And that I do not neglect , or despise him : I think the pains I have now bestowed , to set my self streight in his thoughts , will sufficiently witness for me . Nay , upon the account of what I have heard concerning the Genius and St●ein of his Book , I judge him a man commendably pregnant ; and that , if he shall take heed of wronging his strength by over-pragmatickness , and confidence in undertakings , or his Conscience by unadvised clashing with the Truth , he may make happy Earnings of serving his Generation . Thus far Mr. Hickman . Concerning the sequell of the Papers now in thy hand ; the Argument , or subject Matter of it , is an Essay or Endeavour to make , 1. A discovery of all the Causes from the first to the last , as far as they are either held forth , or insinuated , in the Scriptures , of that mysterious and weighty Business , Justification . 2. To assign unto every of these Causes ( respectively ) their appropriate Interests , Interposures , and Contributions , in , and about , and towards this great and happy state of a Sinner . As there is no ground in Christian Religion , that hath ( I conceive ) more Springs in it of Questions and sublime Contemplations , then this of Justification ; so neither is there any about which the Holy Ghost ( to my observation ) hath employed so many Pens , especially in that variety of Discourse , and enquiry . Intending only an Epitome , or Summary Comprisall , of the more materiall Points , or Difficulties relating unto the Subject we speak of ; we had no opportunity to insist upon any particular at large . That which was chiefly projected and desired by this little Piece , was to make diligent and narrow search after the different co-operations of those numerous Causes , which God hath judgded meet to imploy ( ordinarily ) according to their respective Natures and Capacities of acting , in , and about the investing of a Sinner with that great Blessedness of Justification , which he hath contrived and provided for him . That knowledge in Matters of Religion , which is so commonly presum'd to be in Professors of this Age , above the former , is rather a Bulk , then a Body of Knowledge : and though it commonly passeth under the name of Knowledge , yet in propriety of speaking it is not so , but rather a confident perswasion , or belief that things are so , or so , as they apprehend them to be . Which belief , though it answers the reality and being of that which is believed , & so as it were by accident , be true , yet it is not knowledge , nor doth it argue Knowledge , unless the Believer understands the Reason of what he thus believeth , or at least , a substantiall Ground why he thus believeth it . Yea , in all matters of doubtfull Disputation from the Scriptures ; for men to pretend , or alledge the Scriptures as a Reason , or Ground of what they believe , signifieth little , unless they should give a good and substantiall Reason to prove that to be the true Sense and meaning of the Scriptures , which must Countenance and confirm their Opinion for truth against their Adversary . Yea , when two shall contend for their respective Opinions , being opposite the one unto the other , from , o● by , the Authority of the Scriptures , if neither of them be able to give any competent account why they interpret , or understand the Scriptures so , or so , in comportance with their Opinion ( was sometimes it happeneth ) they do but beat the Aire with contesting , and both their Opinions after the Contest , are but in the same condition of uncertainty , or of being rejected , in which they were before . It was a right Saying of the Philosopher , Scire , est per causam scire , Knowledge , emphatically so called , is when the Reason , or Cause of a Thing is known , as well as the thing it self . But the Reason , or Ground of a mans Knowledge may be one thing , and Reason , or Cause of the thing known , quite another . A clear apprehension of the former may produce certainty of Knowledge , but it is the like apprehension of the latter , that causeth the more perfect and satisfactory Knowledge . In this brief Survey of the large Field of Justification , I have endeavoured perspicuity all along , and I trust with as good success , as brevity is wont to find , or well knows how to expect . The severall Causes of Justification I have caused to stand forth , one by one , ( respectively ) no one incumbring , or intangling his Fellow , yet all conspiring and ioyning hand in hand to help a poor Sinner on with his Royall Robe of Justification . This ●iece , though small , may ( I conceive ) do Service to some , that in some particulars , are at a loss in their Judgments , about the carriage and contrivance of the Business of Justification in the Counsell of God . If thou mee●e●t with any thing , which at first sight doth not approve it self unto thee , lay it aside , but do not cast it away , untill thou hast considerately reviewed it the third time . I have read of a Statuary , whose Workmanship looked better , and gave better contentment , by time . It may be , now and then I have taken a step or two out of the common Road ; but it still hath been for thy profit , not for any pleasure I take in this kind of digression . For in matter of Doctrine I never leave the way that is most occupyed by pious , sober , and learned men , as far as I know it , unless it be either to carry some stumbling stone out of it , or else to fetch in somewhat to make it more smooth and pleasant . And I believe it would soon double and trebble my Accommodations and Comforts in the World , if I could make a Covenant with my Judgment and Conscience to say , Amen to all that is sung for Orthodox . — Sed ut valeas multa dolenda feres . A good Conscience will not live upon Sacrifices that cost men nothing . But ( good Reader ) I have ( I fear ) committed a Soloecisme in manners , in keeping thee thus long in discourse by the way . That the ensuing Lines shall to any degree ballance thy inconvenience , or repair thy loss , I cannot undertake : in many Cases , it lyeth as much , or more , in the Patient , then in the Agent , what the issue , or success of the Action shall be . And I doubt not , but that an ingenious and prudent behaviour towards them , in thy perusall of them will win their heart unto thee , and teach them how to build thee up in thy most holy Faith , and ●o to en ich thee with better Treasure , then of Silver , Gold , and precious Stones . 〈◊〉 〈◊〉 of him that justifieth the Vngodly , that openeth the Eyes of the Blind , that raiseth them that are bowed down , that loveth the Righteous , be upon thine Understanding , Judgment , Conscience , and Memory , in the reading of this little Piece , and upon all thy Consciencious Applications of thy self otherwise , unto the things of thine eternall Peace . May 31. 1659. Thine , Cordially addicted , Both to please Thee , And to displease Thee , FOR THY GOOD , JOHN GOODWIN . A brief EXPLICATION OF THE SEVERALL CAUSES OF Justification : As they were mentioned in the Title Page , and are found in the Scriptures ( as was shewed in the next Page preceding : ) Together with their proper and distinct Interests in that great Work , and respective Contributions towards the Raising and Production of it . GOD is the first and great Father and Founder Sect. 1 of that blessed Estate , into which a Sinner is translated by believing , and which the Scripture commonly terms , Justification . That which God contributes towards this Estate or Condition , is ; 1. Will , or a willingness , that such a thing , as the justification of a Sinner , should be . 2. Contrivance . 3. Authority . 4 Assistance , or help for actuall attainment . First , There was no necessity either of Justice , or Equity , much less of Constraint , lying upon God , ever to permit such a thing , as the Justification of a Sinner , to be , or such a state , to be so much as once heard , or thought of in the world : Therefore he being at liberty in this case , whether he would cause the Justification of a Creature that had sinned , to be numbred either amongst the things that are , or amongst the things that are not , and there being none but he , or without him , able to Umpire , or determine this great Affair ; Evident it is , that he gave his Consent unto it , and that without his contribution of Will and good pleasure towards the being of it , it never had had being but in his own understanding only , where the World of pure Possibles , and Things that might have been , but never actually shall be , as well as the World of Things that are , and of things that shall be , is s●ituated . Secondly , God contributes to the said happy effect of the Sinners Justification , contrivement also ; and this 1. In respect of the nature or form of the thing it self . 2. Of such things , or means , which render it fecible or producible with the salvage of his own honour , as well in point of Wisdome , as of Justice . 3. And lastly , In respect of such means by which it may be actually attained by the Sinner . 1. The nature , or form of that Justification we speak of , consists in remission of sins ( as is more largely proved in the sequel of the discourse ) and this by divine contrivement and disposure only . 2. God projecteth the method , means , and carriage of all things requisite for the orderly and regular fecibleness , or producibility of it ; As , That his only begotten Son should take flesh of a Virgin , and become man ; That he should take upon him the form of a Servant ; That he should be delivered up , or left unto the wills of sinfull , wicked , and malicious men , and so be obnoxious to suffer an ignominious and painfull death ; That having suffered death , he should lye three Dayes and three Nights in the Grave , and then rise again ( to omit severall other particulars in this kind ) without which , could , or should it be supposed , that he would , or might have justified a sinner ; it would , or must have been without such a Declaration , or manifestation , at least , of the Glory both of his Justice and Wisdome therein , as with which he hath now contrived it by the method and means specified . 3. And lastly , God hath projected likewise ( and this with an eye too , to the glory of both those Attributes now mentioned ) the way , and means how the sinner may come to interess himself in the blessed Estate of this Justification ; as , Viz. By hearing the Gospel preached , the Counsell of God concerning his Justification opened , by understanding , considering , and believing it , with a sound and living Faith , and such which is operative by love . The Scripture gives a loud and distinct sound of all these things , and somewhat further of them hereafter . Thirdly , God contributeth yet further towards the justification of a sinner , by his Soveraign Authority : For by means hereof , that Law , or Decree , according to the Tenor , and by vertue of which , the sinner is justified ( of which somewhat more presently ) becomes inviolable , uncontrollable , and not lyable to any over-rulement , or nullification , by any power or Authority whatsoever : according to that of the Apostle Paul ; It is God that justifieth : who is he that condemneth ? Rom. 8. 33. Meaning , that there is no person , or creature whatsoever , that hath any authority or power to recind , or make invalid that Act , or rather , that Law of God , wherein , and according unto which he justifieth a sinner , which nevertheless might be done , and so the justification of the believing sinner fall to the ground , and his person , notwithstanding his justification by God , be lyable to condemnation , if the Authority of God , by which he is justified , were subordinate , and not soveraign , or supream . 4. And lastly , God contributeth towards the justification of a sinner , In actu excercito , that reall help and assistance by his Spirit , in conjunction with other means of ●n externall nature , by which the sinner is enabled to believe in Jesus Christ , and this with a living and operative Faith , and so by vertue of that Decree , or Law of his , concerning Justification , He that believeth in my Son Jesus Christ , is , or shall hereby be , justified , he comes to be interessed in that state of blessedness ( as David terms it ) I mean , Justification . Sect. 2 Secondly , The Grace of God , as it importeth the divine Attribute commonly known by that name ( for sometimes the word signifieth the Act , or acting of this Attribute , and otherwhile the happy success , or effect of this acting ) contributeth towards the justification of a sinner , as it effectually disposeth him to shew kindness and do good , where there is no preceding Merit , nor any provocation , Motive , or Inducement administred , why he should either shew the one , or do the other ; and more particularly , as it thus disposeth him , to give his only begotten Son , unto those , to whom he was no wayes indebted or engaged for any Courtesie , and to impute Faith for Righteousness unto [ that is , to justifie ] a believing sinner , who hath deserved no favour or respects of love , either in this kind , or any other , from him ; but the contrary . In this respect and consideration , we are sayd to be Justified freely by his Grace , Rom. 3. 24 Tit. 3. 7. and to be saved by Grace , Eph. 2. 58. We are sayd to be justified freely , [ or Gift-wise , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] by his grace , not so much ( I conceive ) if at all , because we are justified upon the account of the satisfaction made by Christ for our sins in his death : in this respect , we may rather be sayd to be justified righteously , or justly , then freely , & by Grace : But we are sayd to be justified freely by the Grace of God , because Jesus Christ , by whom we are justified , and this justly , and righteously on Gods part , was given freely and out of meer Grace by God , to bring this great blessedness upon us , we having no wayes , not only not obliged him to do any such great and worthy thing for us , but on the other hand , wholly dis-obliged him from us as his Creatures , and provoked him by our rebellion against him . So that in strictness of notion , the Grace of God , by which we are sayd to be freely justified , is not meerly , or simply Grace , but in the Apostles Emphaticall expression , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( Rom. 5. 20 ) that is , Grace in her greatest super-redundancy , and height of exaltation . To do good , where , or from whence , none hath been received , is the genuine property of Grace ; to do good against evill , or where , and from whence injury and unkindnesses have been received , is the property of grace wel advanced , and of considerable growth and strength in the Soul : But to do the greatest good , which the Doer is capable of doing , where , and from whence , he hath received the greatest evill , which he is capable of suffering , is the property of grace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( as it were ) overgrown , and magnifying it self above it self , in any limited or created perfection . This is a true and lively Character of that grace , by , from , or through , which ( as the Scriture speaks ) we are justified and saved . So then the grace of God justifieth us , as it moved and prevailed with him , first by the gift of Jesus Christ , to put himself into a capacity of justifying us , as , or though , Sinners and Offenders : and 2. By acting according to this capacity , to , and in , our actuall justification . Thirdly Justification may be attributed to the Decree Sect. 3 of God [ I mean , to the Decree of God concerning it ] because , or as , this ratifieth and establisheth it , according to the terms , on which it is granted , and taketh place . This is that , which maketh Faith in Jesus Christ available and effectuall unto Justification , which giveth vertue and force unto it [ I mean , unto Faith ] for the production and raising of so glorious and blessed an effect , as the justification [ and consequently , the salvation ] of a Sinner is . This is the will [ i. The pleasure , purpose , or Decree ] of him that sent me , that every one which seeth the Son , and believeth on him , may have everlasting life , [ which includes his Justification ▪ John 6. 40. By the way , these words in this passage , which seeth the Son , do not express any essentiall part of the Will , or Decree of God , concerning either the justification , or salvation of a Sinner , but are inserted by Christ occasionally only , viz. because the Jews , with whom he now reasoned , had the corporeall or externall sight of him , and yet believed not on him , v. 36. without which he affirmeth unto them ( in the place cited ) that such a sight of him would stand them in no stead , as to matter of justification , or salvation ; because the Will of God required of men , Faith in him , as well with the sight , as without the sight of him , in order to the obtaining of this . For that the corporeall beholding of Christs person , is not necessary , by any Decree of God , or otherwise , either for the justification , or salvation of men , is evident by those words of Christ unto Thomas , Thomas , because thou hast seen me , thou hast believed : blessed are they that have not seen , and yet have believed , Joh. 20. 29. Now there is no blessedness [ of man ] without justification , Rom. 4. 6. 7 , 8. So then it is the Decree , purpose , will , or pleasure of God that gives being unto justification , in that way wherein , and upon those terms whereon , it is now obtained . Faith in Christ , considered in it self , and apart from the Decree of God in that behalf , although it be a means , or condition , of the best and most proper complexion , or consideration , for God to entertain , or pitch upon in a Decree for justification , yet would it not be a proper , or sufficient means to justifie any man ; because , in such a consideration ( I mean , as separated , or divided from the justifying Decree of God ) as it hath neither any naturall , nor morall dignity , or worth commensurable to so high and sacred an effect , as Justification ; so neither would , or could it have any Instituted , or Superadded authority from any other hand whatsoever , wherby to carry , or atchieve it : whereas , if it be meet to suppose , that the justifying Decree of God , could , or would have joyned it self , or taken into communion with it self , any other thing , habit , or act ; as suppose , love , humility , patience , or what ever , besides Faith in Christ , for the work of Justification ; this , by vertue of the soveraign Authority , or force of the divine Institution , or decree , in conjunction with it , would have justified all those , in whom they had been found . Those Ordinances , Vestments , Ceremonies , and Observations recorded and described , Levit. 8. and elsewhere , as enjoyned by God under the Law , for the creation and consecration of Aaron and his Successors , together with the inferiour Priests of the Tribe of Levi , into their respective Offices of the Leviticall Priesthood , were , simply and in themselves considered , very comely and proper for the investiture and making of Priests of this Order , yet would no use , or application of them , to any person , or persons , of what Tribe , or Family soeve● , have made any Priest , to serve at Gods Altar , either with acceptation unto him , or benefit unto the people , had there not a Divine Institution , or Law from God , interceded for the authorizing , or validating of these things , to the making , o● constituting of such Priests : In which respect , the Law is sayd to make men high Priests ( Heb. 7. 28. ) and consequently , may as well be sayd to make Priests of the inferiour Order likewise . In like manner , though the●e be an aptitude in Faith in Christ , above any other Grace , or qualification , for the justification of a Sinner ; yet that which makes it actually and effectually justifying , is the Decree , or Will of God in that behalf . Yea , the death of Christ it self would not be justifying , as now it is , did not the Will of God interpose for the authorizing of it in that kind ; according to what we read , Heb. 10. 10. By the which Will [ viz. of God ] we are sanctified through the offering of the body of Jesus Christ once for all . So that the Offering , of it self , of the body of Jesus Christ , doth not sanctifie [ and by the same reason , doth not justifie ] men , but as appointed , or ordained by the Will of God hereunto ; or ( to speak more warily , and properly ) not without the authoritative concurrence of the Will of God with it for the exhibition of such a benefit , or blessing unto the World . Sect. 4 Fourthly , The Authority of God , being ( as hath been sayd ) soveraign and supream , and so the act , award , and determination of it , not obnoxious to any defeisance , check , or annulment , by any other Authority whatsoever , contributes unto the justification of a sinner ( I mean , unto the Justification , which himself hath contrived , and declared , for such , in his word ) full , and finall , and irreversible ratification and establishment . This is that which the Apostle cleerly supposeth , or implies , where he demands , Who shall lay any thing to the charge of Gods Elect ? [ i. e. Of those who believe , as is evident ] It is God that justifieth ; as if he should say : If it were any other but God , who should justifie them , although in the same way wherein God now justifieth them , yet might their Justification be repeatable , at least by God , and further matter of accusation might be layd to their charge . But now God being he that justifieth them , and there being none above him , nor yet equall unto him in Authority , the●e is no fear that their justification should be obstructed , recinded , or made invalid by any whosoever ; or that any further Crime , or matter of guilt should be charged upon them , that should be of force by any equitable Law whatsoever , or otherwise , to condemn them . Sect. 5 Fifthly , Christ , as God , may be sayd , to justifie in all those considerations , or respects , wherein Justification hath been ascribed unto God : yea , being one and the same God , in nature and essence with the Father , he acteth and doeth all the same things , in reference to the Creature , in conjunctiou and communion with him . Secondly , Being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , God , and Man , or Man subsisting in the humane Nature personally united to the Godhead , by the willing offering up of himself as a Lamb without spot , in Sacrifice unto God the Father , he made Attonement for Sinners , in such a sense , wherein the Scripture is to be understood , when it so speaketh , notwithstanding his Justice , and perfect hatred of sin ; yea , notwithstanding his threatning of Adam , and all his Posterity with death , in case of his sinning . The death of a Person of that transcendent worth and dignity , was in true esteem , and so judged by the un-erring understanding and wisdome of God , a valuable and equitable consideration , why he should actually , and without any other thing intervening , pardon the ●in of the world ( as it is called , Joh. 1. 29. ) that is , the sin of Adam , as imputed , or communicated in the guilt of it , unto all his Posterity , together with all the actuall sins of all such of his Posterity as should believe in him . To say that Christ by his sufferings merited either the justification , or salvation , of those who should believe in him , as it is no Scripture expression , so neither is it exegeticall , or explicative of any Scripture expression , nor ( as far as at present my memory serveth me ) expressive of any Scripture notion : and however , it is too narrow and scant an expression of that Grace of of God in the death of Christ , herein commended by him both unto men and Angels ; unless we shall exclude from this Grace all Infants dying in Infancy , or before they are arriv'd at a capacity of believing . And as it is not so proper to say , that the blood of Bulls and Goats , &c. under the Law merited those Leviticall purgations , or sanctifications , which yet they who were ceremonially unclean , obtained by them ; as to say , that they were a competent and sufficient satisfaction , and so esteemed by God , for such uncleannesses , and so dissolved the guilt contracted by them ; In like manner , it is more agreeable to Scripture , both notion , and phrase , and to the nature of the thing it self , to say , that Christ , in , or by his death , being so highly considerable , as it was , made , or gave , satisfaction for the sins of men , and hereby made way for the pardon and remission of them by God , then to say , that by his death he merited the pardon of these sins , or the justification of a sinner . For , in propriety of speech , a person is not sayd to merit any thing for another , but for himself only . When a man hath unjustly taken away any thing from another , or hath any way injured him , his friend , by giving a reasonable , or valuable consideration to the person injured for the damage sustained by him , may properly be sayd to make satisfaction for him , or for the wrong done by him ; by reason whereof he is in equity free from being impleaded , or moles●ed by Law , or otherwise , by him , to whom he had done the wrong . But it is somewhat improper to say , that a man in this case by making satisfaction for his friend , merited that freedome for him . So when a man gives a price , or summ of money , for the ransome of a Captive , it is not usuall nor proper to say , that hereby he meriteth his liberty . A man is very unproperly sayd to merit that which he purchaseth at a price , whether for himself , or for another . Now that which Christ in , or by his death contributeth towards the justification of a sinner , is frequently in the Scriptures expressed under the notion of a purchase , of a price payed , of a ransome , redemption , &c. but no where , of merit . — And yee are not your own : for yee are bought with a price [ meaning , out of the hand and power , and from under the guilt , of sin , by the blood of Jesus Christ , whose therefore you are by right of purchase , to honour and serve him . ] 1 Cor. 6. 20. See also the following Chapter , v 23. with 2 Pet. 2. 1. So Mat 20. 28. and Mar. 10. 45. — And to give his life a ransome for many . So again , Who gave himself a ransome for all men , 1 Tim. 26. So also ; Who gave himself for us , that he might redeem us from all iniquity , Tit. 2. 14. So Christ hath redeemed us , &c. Gal. 3. 13. And hast redeemed us to God . And Revel 5. 9. see also Rom. 3. 24. 1 Cor. 1. 30. Eph. 1. 7. Col. 1. 14. Heb. 9. 12. &c. And besides , I do not see any reason why it may not be as truly , and properly sayd , that God the Father , in giving his only begotten Son out of his bosome , to dye for the justification of men ( and salvation thereupon ) contributed by way of merit , towards their justification and salvation , as Christ by dying . And verily , why that Act of God the Father should not be reputed every whit as great in point of merit , in reference to the great business of justification , as the Act of Christ in offering up of himself by death in order thereunto , I apprehend not . Certain I am , that the Scripture commendeth and setteth it forth , upon the same , o● as great , terms of grace , honour , and admiration , as the other , Joh. 3 , 16 Rom. 8. 31 , 32. Rom. 5. 8. ( To omit other places of like import . ) Now of the two it is ( I conceive ) less probable , and Gospel-like , that the respective contributions of the Father , and the Son , towards justification , should be of the one and the same kind , then of a different . Yet of the same kind they would be , if both should contribute thereunto by way of merit . Nor do I see how any clear place will be left for praise and thanks unto God the Father from persons justified , for their justification , in case it may be sayd , that Christ properly merited their justification . For to render or give unto a person , only that which in rigour , or strictness of justice , either himself , or another hath merited , or deserved for him , especially where no occasion , or tentation is in the way to perswade him to do otherwise , is scarce any matter of praise to him that doth it , nor of engagement unto thankfulness upon him , who receiveth only his own in such a case . It is true , there is somewhat a●i●e consideration upon a valuable price payd for that which is bought , or purchased . If a friend layes down a summ of money for the purchase , of procurement of my liberty , and this fully commensurable therewith , and according to agreement with him , of whom he is to purchase it , I am thus far , or in this respect no great Debtor of thanks unto him , who sets me at liberty upon such terms . But in case he from whom I am to receive my liberty ( if I ever enjoy it ) being a prudent and just man , and withall at liberty , to keep me in bondage for ever , what terms soever should be offered for my ransome , and moreover shall be so principled , that in regard of my foul misdemeanor , by which I became a Captive , he could not condescend to grant my liberty , but upon terms highly materiall and considerable , in this case ( I say ) I shall be a signall Debtor unto him for my liberty , if he shal so far commiserate my misery , as to move any of his Friends , or Relations , to stand by me in this my great Exigent , and to do , or suffer that for the procurement of my liberty , upon which he can , and will willingly grant it , and especially he being no wayes engaged unto me by any service done by me , or courtesie received from me . Now this is the case between God the Father , and men , in the gracious business of justification . First , He was at full liberty , men having sinned , whether ever to have justified any person , or not , on what terms soever . Secondly , Being by nature infinitely prudent and just , he could not judge it meet for him , in case he should be willing , or inclinable to justifie men , to do it , otherwise then upon terms every wayes becoming those his Attributes . Thirdly , Such terms as these were not to be procured , or had , but only from Jesus Christ , and him voluntarily submitting himself unto death for this end . Fourthly , ( and lastly ) Jesus Christ , though willing both to do , and to suffer , what ever he did in either kind , for the justification of men ; yet would not have undertaken the business , nor actually either done , or suffered , any thing in order to their justification , had not the Father been willing to part with him , yea , and actually sent him into the world with order and commission from himself , both to do , and suffer , whatsoever should be requisite on his part thereunto , Joh. 3. 16. & 12. 10. 18. 12. 44 , 45. 49. In these respects ( besides others ) the generation of men are most signally indebted unto God the Father for their justification , notwithstanding a valuable consideration , or price layed down for the procurement of it . But concerning the word , * Merit , since it is so generally used by Protestant Divines , and other learned and worthy men , in their writings and discourses about justification , to express the congruity , compleat sufficiency , yea , and super-sufficiency , of the doings , and sufferings of Christ , for the procuring of it , and this without any inconvenience , as far as I know , occasioned thereby ; I shall not contend for the laying it aside , or censure in the least those that shall use it : only , I conceive that in Points & Doctrins of so mysterious a nature , and so weighty a consequence , as the Doctrine of justification is , it is safest and best for edification , to use such terms , which do with greatest propriety and strictness of notion , answer , and unsold the words , and phrases , wherein God himself hath in the Scriptures delivered his mind and counsell in such things unto us . If it be here ( Objection-wise ) demanded ; But if Christ made a full and compleat satisfaction by his death , for the sins of men , and hereby satisfied the justice and wisdome of God , so that he cannot justly , or equitably , require any thing further , either from men themselves , or from any other on their behalf , in order to their discharge , absolution , or justification from their sins , how , or upon what account doth he still capitulate with men , about their justification , imposing Faith upon them ( a Faith working , or apt to work , by love ; yea , and works themselves too , according to the judgment of some ; whose words in this case are not guilty , if their sense be innocent ) in the nature of a condition , without the performance whereof no justification is to be had , notwithstanding the satisfaction made by Christ for their sins ? Or how is the satisfaction made by Christ compleat and full , if justification be not given upon it , without the addition , or intervening of some qualification , or performance in men ? And if God having received full satisfaction from Christ in his death , for the respective debts , or sins of men , should yet require satisfaction at their hands also in punishment , for the same debt , whether they believe in him , or no , should he not be unjust ? Or is it consistent with Justice to demand the same debt twice , or to exact a second satisfaction , when one hath been given already , and this every wayes compleat and full , and so acknowledged by the Creditor and Receiver himself ? I answer , 1. The compleatners , or fulness of Christ's satisfaction , is not to be o● imated by the will , or counsell of God about the application of it , or actuall communication of the vertue , o● benefit of it unto particular men , but by the proportion which it beaneth unto the ●n , unto which it relateth in the nature of a p●i e , ransome , consideration , or satisfaction . If it be commensurable in rationall worth , or value unto these , i. If it be a matter , or thing of that Nature , consequence , and consideration , that God may with the salvage , or sufficient demonstration , of the glory of his Justice , or perfect hatred of sin , wisdome , &c. pardon the sins and transgressions of men , without any thing added thereunto , by way of satisfaction , or punishment , it is in reason to be ●udged a sufficient , or compleat satisfaction , although , upon some other account , he suspend the benefit , or actuall application of it unto particular men , upon reasonable requirements of them otherwise . In case a Prince , or Nobleman , charitably and bountifully disposed , should intend the redemption of a company of persons out of captivity , and in order hereunto , should freely give unto him , under whom they are in bondage , and who hath power to set them at liberty , a summ of money , fully answerable , according to the usuall rate in such cases , to the liberty of these persons , but should withall desire of , or covenant with , him , to whom he hath given , or payd the sayd money , and who is the present Lord of these Captives , that he should not actually discharge , or set at liberty , any man of them , untill they had tendered ▪ or made a thankfull acknowledgment of his Grace and bounty towards them ; In this case ( I say ) the condition of acknowledgment required of these Captives , by their great Benefactors before they are permitted actually to partake of the benefit of the price of their redemption ; doth no waies argue any scantness , or insufficiency in this price , but only declares the will and pleasure of him that ransometh them concerning their behaviour , before their actuall redemption . If it be here demanded ; But what if any , or all the C p●ives in this case , should so far forget themselves , or be neglective of their own welfare , as not to tender , or make such an acknowledgment to their Benefactor , what becomes of that money , or price layd down by him for their redemption ? would it not argue want of wisdome , o● providence , in him that should lay down a vast summ of money for the redemption of such persons , the far greater part of which he knew before-hand would be never the better for it , nor accept of their liberty upon such terms , as he meant to impose on them , in order thereunto ? I answer 1. ( to the former of these demands ) in case any , or all , the Captives mentioned , should be so desperately careless of their own welfare , as not to accept of their deliverance upon those equitable and easie terms , on which it is offered them , and may be enjoyed by them , their Benefactor may notwithstanding have consideration for his money , satisfactory unto him , as viz. both the conscience and honour of his most worthy , and heroick Act , in sparing no cost to being men out of misery and th●aldome . Nor doth the Scripture anywhere suspend the glorious and high contentment which God takes in that transcendent Act of his Grace in the gift of his Son for the redemption of the world , upon the Faith of those who believe on him by means thereof , or upon the great benefit , which by means of their Faith , they actually receive from it , but upon the intrinsecall and divine worth and adorableness of the Act it self . Yea , the Scripture seems to make that great Act of Grace we speak of , of one and the same consideration , or contentment unto ▪ God , whethermen reap benefit by it , or no . For we are unto God ( sayth the Apostle , 2 Cor. 2. 15. ) the sweet savour of Christ , in them that are saved , and in them that perish . So that Christ , i. His Grace vouchsafed unto the world by Christ , for their salvation , is of the same , or like savour [ sweet , and pleasing ] unto God , whether men accept it ( and so are saved by it ) or whether they reject it , and perish notwithstanding it . It is true , upon another account God is highly oftended with men ▪ when they reject his Grace ; as viz. Because herein they act most foolishly , and irrationally , not because they diminish , or make any breach , upon his contentment in vouchsafing such Grace unto them . 2. To the latter demand , whether it would not argue want of wisdome , or providence , &c. I answer ; 1. That it argues neither want of wisdome , or providence , in him that shall part with a great summ of money for the ransome of many thousand Captives , although he should know before-hand that the greater part would be never the better for it , nor accept of their freedome upon the terms imposed on them , in order thereunto , in case it be supposed that he knew that a considerable part of them ( however ) would accept of the favour , to the unspeakable benefit of their enlargement . Yea ( as was lately argued ) though he had fore-known that none of them would have accepted their liberty upon the terms required of them , yet had the honour , reputation , and conscience of such an Act , been a reasonable compensation for the money disbursed . But 2. Such a demand as this is unproper to the case in hand . For it cannot be truly sayd , that God fore-knew , or foresaw that the greater part of men would reject his Grace in Christ , and so perish this notwithstanding , before this Grace was given unto them at least in his unchangable counsell , purpose , and decree . For his Decree of sending , or giving Christ for the tansome of the world , was from before the world began , I mean , from eternity : and consequently there could nothing precede , or be before it , especially in order of time , it being a Rule of unquestionable truth , that In aeternis non est prius , aut posterius . But , 2. To the first Objection , or Demand , I answer further ; That Gods purpose , o● design in the death of Christ , was not simply , or absolutely , either to justifie , or save , men by it , neither did he judge it agreeable to his wisdome and righteousness so to do ; but to do both the one , and the other conditionally , and upon terms such as he judged meet to prescribe and impose upon them for the obtaining of these great priviledges and blessings by it . So God loved the World ( sayth our Saviour himself ) that he gave his only begotten Son , [ not , that all men , or that any man , simply and without any more ado ] but , that whosoever believeth in him , should not perish , but have everlasting life , Joh. 3. 16. Now the Collation , Application , or actuall bestowing of the fruits , or benefits of the death of Christ , not depending so much upon the intrinsecall worth , value , or satisfactoriness thereof , as upon the will and pleasure of him , who voluntarily gave him to dye for the justification , and salvation of men , and consequently had a right of liberty to make the terms for the collation of these benefits , what he pleased , he cannot with any colour of reason be deemed unjust , in case he denies them unto those , who refuse , or neglect to perform his terms , notwithstanding they were by Christ purchased for them ; that is , with a full and clear intent on his part , that they should have possessed and enjoyed them , upon their believing . So that , 3 ▪ ( And lastly , for this ) When God constraineth those who belive not , to pay their own Debts , and to make satisfaction themselves for their sins , by being eternally punished , he cannot be sayd to require , or take a double satisfaction , or two satisfactions , for one and the same debt , although it be true in a sense ( viz. that lately declared ) That Christ satisfied for them . For that satisfaction which Christ made for the sins of any person who believes not ( I mean , who dies in unbelief ) was never received , or accepted , by God in the nature of an appropriate , particular , or actuall satisfaction for their sins ; but only as a potentiall satisfaction ; that is , as a thing of compleat worth , and value , enough to have made a particular and actuall satisfaction even for such a mans sins , as ●ell as for the sins of those who believe , and which he as fully intended to accept for such a satisfaction on his behalf , in case he had believed , which he might have done , as he did to accept it upon such terms for them , or for their sins , who do believe . If it be objected ; But if Christ made satisfaction , for the sins of him , who never believeth , and God accepteth it not as a satisfaction for their sins ; doth not God dis-approve , or dis-allow , either Christs doings , or his intentions , or both . For if Christ in , or by his death , made , or intended to make satisfaction for the sins of Unbelievers , and God refuseth to accept this satisfaction , or that which Christ intended for a satisfaction , for their sins , doth he not reject that , which Christ desired , and intended , that he should accept ? To this , I answer , That an Answer ( in effect ) hath been already given . For in such a consideration , or sense , as Christ either desired , or intended , that his death should be a satisfaction for the sins of Unbelievers , dying in unbelief , doth God the Father accept of it . Christ neither desired , nor intended to make satisfaction by his death for the sins of Unbelievers , any otherwise , nor upon any other terms , then that God the Father should upon the account thereof , justifie such persons from their sins , in case they should have believed : and in this sense he doth accept it as a satisfaction for them , being for the sake thereof , most ready and willing , to pardon all the sins , and so to justifie the persons , of all men without exception , as well theirs who never will believe , in case they should believe , as theirs , who shall believe , and be actually justified thereupon . So that God , in causing , or compelling Unbelievers to suffer , or to satisfie , for their sins , doth not require , or exact , a second satisfaction for them , after a former received ; but only puts them upon payment of their debt themselves , who despised his Grace in providing for them that , which was indeed intended for the actuall and reall satisfaction hereof , upon condition of their believing , but was never upon these terms accepted by him , by reason of their non-performance of the sayd Condition of believing . 6. What tho active Obedience of Christ contributeth Sect. 6 towards the justification of sinners , hath been in part declared already . Under the Mosaicall Law , the Beast that was to be offered in Sacrifice , to make any of those Leviticall Expiations , was to be perfect , and without blemish ; it was neither to be blind , nor broken , nor maimed , nor having a Wen , nor seurvy , nor scabbed , not having any thing superfluous nor any thing lacking in his parts , &c. If it had any of these , or the like imperfections in it , it was not accepted . See Lev. 22. 21 , 22 , 23. Now that which the soundness , perfection , and freedom from blemish , in the Legal Sacrifices , contributed towards their acceptation , and consequently , towards the efficacy of their respective Attonements , or expiations , the same , or the like in proportion , doth the active Obedience of Christ contribute towards the acceptation of his Sacrifice of himself , in order to the efficaciousness hereof forthe justification of sinners . This similitude , or proportion is plainly taught and asserted by the Apostle Peter , where he sayth , Forasmuch as yee know yee were not redeemed with corruptible things , as with Silver , and Gold , from the vain conversation received by tradition from your Fathers , but with the pretious blood of Christ , as of a Lamb without blemish , and without spot . [ i. As well without any Naturall Originall deficiency , or imperfection , signified in the word , blemish , as without any adventitious , or actuall defilement , intimated in the word , spot ] 1 Pet. 1. 18 , 19. So John Baptist looketh towards the same Analogy , saying unto the people concerning him , Behold the Lamb of God that taketh away the sins of the world , Joh. 1. 29. The Lamb of God , i. A Person highly acceptable with God , as being every wayes qualified with Innocency , Righteousness , Holiness , &c. and so meet by his death , to make Attonement for the sin of the World . So then , as that which the unblemishedness of the Beast for Sacrifice under the Law , exhibited towards that Attonement which was made by the offering of it , was the meetness of this offering of it for acceptance with God , and consequently for this acceptance it self , in order to his pardoning , or passing by that ceremoniall impurity , or uncleanness , for which it was offered , In like manner , the active Obedience of Christ , in conjunction with the absolute holiness and inward purity of his person , rendered his death , or the Oblation of himself a Sacrifice , every wayes meet and worthy acceptance with God , and consequently , accepted with him , for the expiation , or Attonement of the sins of all men . If Christ had been so much as touch'd with the least tincture of defilement with sin , he had not been a Priest after the order of Melchisedech , holy , harmless , undefiled , separated from sinners , &c. but rather after the order of Aaron , who needed to offer Sacrifice for their own sins . Neither had he been in any condition , or regular capacity to have made Attonement for the sins of others , untill he had first fully expiated his own . That the active Obedience of Christ doth not operate in , or about , or towards justification , in that way , or notion , which some have conceived , as , viz. by an imputation of the particular acts thereof ( in the letter and formality of them ) unto those that believe ; whereby they should be constituted , or made properly and formally righteous , we have demonstrated at large in a just treatise upon that Subject , where it is made good upon several accounts , that the sayd notion , hath neither countenance from the Scriptures , nor any tolerable consistency wth the clearest Principles of reason . Sect. 7 7. What place , or interest the Death , or passive Obedience of Christ , hath in , or about justification , we have in like manner Briefly intimated in our Fifth Section . It rendereth that great Act of God in the justification of a sinner , every wayes comely and honourable unto him , and worthy of him , and consequently makes him most willing and free to it . The Holy Ghost speaks plainly enough of that comeliness , which the sufferings of Christ put upon the justification of a sinner by God , giving some intimation withall , that unless this Act had by one means or other been made thus comely for him , he would never have lift up his heart , or hand unto it . For it became him , for whom are all things , and by whom are all things , [ meaning God ] in bringing many Sons unto Glory , to consecrate , [ or make perfect ] the Captain of their salvation through sufferings , Heb. 2. 10. That meetness , or comeliness for God ( here spoken of ) intending the salvation and glorification of many , to effect it in noother way then by the sufferings of him , who was to be the Prince , or Captain of their salvation , respecteth mainly , if not solely , his Act in justifying them , in order to their salvation , and glorification . For otherwise supposing them already justified , there needed more the life , then the death , of Christ , to save them ; according to that of the Apostle Paul : But God commendeth his love towards us , in that while we were yet sinners , Christ dyed for us . Much more then being now justified by his blood , we shall be saved from wrath through him . For if when we were Enemies we were reconciled unto God by the death of his Son ; much more ▪ being reconciled , we shall be saved by his life , Rom. 5. 8 , 9 , 10. We see here , 1. That our justification is ascribed unto the blood , or death of Christ : and 2. That our salvation ▪ our justification , or reconciliation unto God , presupposed ] unto his life , i. Unto that power , which is given unto him in that life , which now he lives in glory at the right hand of the Father , to exercise for the saving of all those that believe in him . Life frequently imports vigour , activity , liveliness of strength , or power , for action ▪ as death imports weakness and imbecility for action . If you ask me , But how , or in what respect , doth the passive Obedience , or death of Christ , render the act of justification , as now it is exerted , or performed by God , so comely , or honourable for him ? Or how may we conceive , that either it would have been uncomely , or less comely for him to have appeared in it , in case his hand had not been strengthned by the death of Christ unto it ? Or doth it not well enough become the great God to forgive sin freely and without satisfaction ? I answer , 1. Whether we conceive the import of those words spoken by God unto Adam , and in him , unto all his Posterity , being yet in his Loyns , In the day that thou eatest thereof , thou shalt dye the death , either in the nature , or notion of a dreadfull threatning in case of disobedience , or of a most sacred , and severe Law , to restrain sin , and disobedience ( the difference , I confess , is not much materiall , as far as at present I apprehend ) it was no wayes honourable , or comely for God to suffer either the one , or the other , to be trodden , or trampled under foot by the Creature to whom they were given , without looking after them , or calling for some satisfactory account for the contempt measured out unto them . It cannot reasonably be thought , but that God , by the denunciation of such a threatning , or promulgation , and sanction of such a Law , awakened and amused both Heaven and Earth , and raised great expectations in both what the issue , or consequence would be . Now then , Adam , and his Posterity , being ( as was sayd ) now in him , rising up in disobedience in the very face ( as it were ) and presence of so terrible a threatning , if God should have passed by , and made no words of this high mis-demeanour , he might seem , either on the one hand to repent that he had so sorely threatned them , and therefore now proceeded not to execution ; or else on the other hand , that he was content and willing enough to be neglected , or affronted by his Creature : both which , would have been very uncomely and dishonourable unto him . Nor would it have been of much more comely an interpretation , had he accepted any thing of an inferiour value , or less considerable , instead of a Compensation , or satisfaction , and had not stood upon a just and full vindication of his Soveraign Authority , his excellent Wisdome , his Righteousness , and Equity in his proceedings with his Creature ; the glory of all which were very injuriously handled , and suffered deeply in Adams prevarication . So then , Adam , and his mis-carrying with so high a hand of disobedience , there devolved a necessity upon God , if he meant to glorifie himself , like himself , and as God , either to punish the whole brood of Transgressours , according to the full exigency of their demerit , or ( which is the same ) according to the tenor and import of the threatning , or else to find out some other person to suffer for them , whose punishment , or sufferings might be altogether as considerable , and argue as great respects to his Authority , Wisdome , and Righteousness , as the punishment of Adam , and all that were now Delinquents in his Loyns ( i. His whole Posterity , the second Adam only excepted ) up to the line of their transgression and guilt , would have done . And thus the Apostle ( as we lately heard ) layeth it down indefinitely and in the generall , that if God meant to save and glorifie any number of Adams Posterity , it concerned him in point of glory to provide , that he , who ever he should be , by whom they were to be saved , should suffer to perfection , [ i. Proportionably to what they ought to have suffered , whom he intended to save by him ] For this I conceive to be the sense and import of these words ; For it became him , for whom are all things , and by whom are all things , in bringing many Sons unto glory , to perfect [ or make perfect ] the Captain of their salvation through sufferings , Heb. 2. 10. That Description , or Periphrasis of God , For whom are all things , and by whom are all things , importing his transcendent Soveraignty , and greatness , seems to imply , that these were considerations that made it necessary , and comely for him , in case he intended salvation to Adam ▪ and his Posterity , to take that course , which now he hath taken for the effecting it , viz. To impose such sufferings upon him , by whom it should , or was to be atchieved , which might in a rationall estimation , answer the sufferings which they had deserved ; and that had it been any , but God , or had God been any , but himself , the omission of such exactness of severity , or justice , in , or about the accomplishment of the Design , would not have been so uncomly for them , as now ( it seems ) it would have been for God to dispense with it , his Augustissimall and unparralleld Majesty and Greatness , being ( as hath been sayd ) considered . For it no wayes at no hand , becomes him , to whom the whole Creation , Heaven and Earth , with all the Hosts of them , stand bound to do the deepest homage and service , and whose wisdome and power have so gloriously quitted themselves in the beautifull Fabrick of the Universe , and in all the parts and parcels of it , either to confess himself , either unadvised , or over-severe , in making a Law for the Nurture and Government of his Creature , or to minister any occasion in the least unto his Creature , so to judge , or conceive of him ; which he should have done , had he taken a company of his Creatures , who had despised and broken this Law , into his Bosome , yea , into part and fellowship with himself in his own blessedness and glory , without a just compensation for these transgressions , and fully commensurable , in one kind or other , thereunto . Now there being no Creature , no person to be found either in Heaven or in Earth , nor any to be framed , nor made by any appropriate , or new Act of Creation ( at least as far as the understandings of men are well able to reach ) capable of suffering upon the terms mentioned , in regard of the unpreventible inconsiderableness of their beings ( Comparatively ) and of their sufferings accordingly , and so not competent to make a just satisfaction for the high misdemeanour , or provocation of so many ; hence there arose a necessity ( a necessity , I mean , for Divine conveniency , and a salvage of Honour ) either that the Son of God , being first put into a suffering capacity , by being made flesh , should willingly undertake and perform this suffering Service for the Transgressors , or otherwise that the Transgressors themselves , from the first to the last , should have born their own sin , and fallen under it , and have perished by it for ever . 2. Suppose we , that some Creature might have been ▪ either found , or made ; yea , suppose we , that some man might have been made upon like terms with Adam , whose sufferings might have amounted to a satisfactory consideration for Adams transgression ( together with all theirs , who sinned in him , and with him ) yet first , if he in one respect or other , had not really and truly descended from Adam , as Christ did , the satisfaction made by him had not been so proper , or so clearly salvant of the Glory of the Wisdome and Soveraignty of God in the Threatning , or Law , mentioned , In that day that thou eatest thereof , thou shalt dye the death , as that now made by the death of Christ . For Christ was not only of the same nature with Adam , but also lineally , though not according to the course of common propagation , descended from Adam ( Luk. 3. 23. compared with vers . 38. and the Verses intermediate ) In which respect , the threatning , or penalty of the Law , In the day that thou eatest , &c. was inflicted upon him , to whom the Law was given , though not upon his Person ( personally considered ) but as subsisting , and having a Being , in that speciall Branch of his Posterity , Christ , as he had a Being likewise in every other Member of this his Posterity , even as they also , in a reciprocall consideration , had a being in him , whilst as yet they actually were not . In this kind of Dialect , God kept Covenant with Abraham , when he performed those Promises unto him , as subsisting in his Posterity , or Seed , which yet he made unto him personally ( unless we shall say , which haply may be true , and proper enough , that this and such like promises made unto Abraham , remain yet to be performed and made good unto him personally , in the first Resurrection , and during the Reign of Christ , and of the Saints on earth , for a thousand years ▪ ) Thus he promised unto him yet personally subsisting , and present , that he would give him the Land of Canaan ; Arise , walk through the Land in the length of it , and in the breadth of it : for I will give it unto thee ( Gen. 13 ▪ 17. ) So elsewere : And in thee shall all the Families of the Earth be blessed ( Gen. 12. 3. ) which yet was not verified in him personally considered , but as subsisting in that most glorious and flourishing Branch of his Posterity , Christ . In like manner , Christ assuming the humane Nature , wherein he suffered , from one of Adams naturall Race , and consequently from Adam himself , though in an appropriate and supernaturall way , the penalty of the Law , In the day that thou eatest thereof , thou shalt dye the death , being inflicted upon Christ , may in a sense , and this not much remote from that which is literall , o● proper , be sayd to have been inflicted upon Adam himself . The Apostle having ( as we lately heard ) affirmed , that it became God in bringing [ i. pu posing , or designing , and accordingly attempting to being many Sons , [ as viz. His Son Adam , Luk 3. 38. and all his Sons , which were many , and who , by reason of their descent from Adam , may properly enough be tearmed the Sons of God also , the Scripture frequently giving the appellation of Sons , or Children , to all lineally descending from the same Progenitors ] unto glory , to consecrate for so the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , very often signifieth ot to make perfect [ i. Compleatly to qualifie ] the Captain of their salvation [ Christ that was to procure their deliverance from death , by making Attonement for them ] through sufferings [ proportionable to so great ●n Atchievement ] and consequently , to put him into a capacity of suffering , by investing him with the humane Nature ( as is plainly layd down , v. 14. ) the Apostle ( I say ) having asserted this ▪ he gives this account of it in the words following : For both he that sanctifieth , and they that are sanctified are all of one ; meaning , that the one , and the other , are both of one and the same Original , or Descent ; as viz. From God by the Line of Adam , and likewise of one and the same nature , or blood ( as Act. 17. 26. And hath made of one blood all Nations of men . ) And withall , that it was meet that thus it should be for conformity sake unto the Leviticall Type , where the high Priest , and those that were Legally purified , or sanctified by him , were both of one and the same nature , and likewise descended from one and the same Progenitors . 2. It was very agreeable both to the goodness and wisdome of God , that he , who by his appointment , and at his instance , should serve Adam and his posterity , in so arduous and difficult an undertaking , as by his own death to re-instate them in a condition of life and peace , should be satisfied with , and enjoy this sore travail of his Soul , and not sink , or be wholly crushed under it : and consequently that he should not only suffer death , but overcome death , or ( which is the same ) be raised again from the dead , that so he might be capable of that great recompence of Reward , which so transcendent a Service both unto God , and men , well deserved . Upon this account also , the Lord Jesus Christ was the only person , either in actuall being , or in possibility of being , that was accomplished , or meetly qualified for that great undertaking , of raising up the Tabernacle of Adam , which was fallen , and of saving that which was lost . For were it granted , or supposed , which yet I cannot encourage any man to suppose , that some Creature might have been found , or else made , so holy , harmless , undefiled , and separate from sinners , the shedding of whose blood , or whose death , for Adam , and his posterity , might have been so considerable in the sight of God , as that he could have judg'd it competently salvant of the glory of his wisdome , and of the awfulness , and dread of his Soveraignty , to have remitted the transgression of Adam , and his , upon the account thereof , yet is it no wayes probable , that the considerableness , or worth of this Sacrifice , would , or could have ab●unded so high above the purchase , or procurement of the redemption of Adam , and his posterity , as to in-title , or to in-right him that should have offered it , to a glorious Resurrection also , such as was meet for him , that had been , the Author of salvation to a lost World . And if the Glory wherein Christ appeared upon Tabor , was so exceeding great , that it only became the only begotten Son of God , being a Garment too above measure rich for any person to wear , but the only Son of the King of Kings ( to which sense many of the Expositors carry that of the Evangelist , Joh. 1. 14 ) much more would such a transcendency in Glory , wherewith God hath judged it meet to invest and dignifie him , that is now the Saviour of the World ; As the making him higher then the Heavens , placing him at his own right hand , giving him a Name above every Name that is named , &c. have been vastly disproportionable to the Line of any meer created Being whatsoever . And yet the Apostle plainly declareth , that such an high Priest became us ; [ i. Was necessary for us to have , in respect of those high and vast Concernments , which were to pass through his hands , and to be transacted by him ] who ( amongst other glorious Prerogatives ) should be made higher then the Heavens , Heb. 7. 26. In these Considerations ( and haply in some others like unto them ) the contributions of the passive Obedience and Sufferings of Christ , were soveraignly necessary to render the high transaction , or dispensation of God , the justification of sinners , worthy of him , and of a regular and cleer consistence with his Glory . As for the Tenent of those , who resolve this great Act , or Dispensation of God we speak of ( I mean , Justification ) partly into the Soveraignty of his Greatness , or Authority , and partly into the abundance of his Grace , and Goodness , and liberty of his Will , and partly into the Obedience , and regular Conversation of men themselves , excluding the death of Christ from any part , or fellowship therein ( at least by way of Attonement , or satisfaction for sin ) I conceive it to be broadly inconsistent with the tenor and purport of the Scriptures in places and passages without number . 8. The Resurrection , or raising of Christ from the dead , Sect. 8 ( in conjunction with his Glorification which followed upon it ) advanceth the business of Justification , by the assurance given hereby from God unto the Souls and Consciences of men , that he is well a paid , and fully satisfied concerning that great Debt of the sin of the World , the discharge whereof was undertaken by Christ in his death ; hereby encouraging men , who had incur'd his displeasure by sinning , to believe in him accordingly , for their justification . This is the express Doctrine of the Apostle Peter , : Who verily was fore-ordained ( speaking of Christ ) before the foundation of the World , but was manifested in these last times for you , who by him do believe in God that raised him up from the dead , and gave him Glory , that your Faith and hope might be in God , [ and consequently , that you might be found , or put into , a state of justification ( without which , Faith , and hope in God were little available ) 1 Pet. 1. 20. And in this consideration ( doubtless ) it was that the Apostle Paul affirmed , Christ to be raised again for our justification . Who was ( sayth he , speaking of Christ ) delivered [ viz. unto death ] for our sins , and was raised again for our justification , ( Rom , 4. 25. ) meaning , that he was raised again from the dead : [ including in his Resurrection , by a kind of Synecdoche , the great Glory and Dignity given him by God upon it ] that hereby a rationall way might be made for sinners to believe in him , or in God , [ for the Gospel indifferently useth the one expression , and the other , to the same effect ] in order to their justification . Whilst the Surety , o● he that hath undertaken the payment of a Debt , is kept in Prison , there is no likelyhood that the debt is payd , or the Creditor satisfied . And upon this ground the Apostle Paul reasoneth first thus : But if Christ be not risen , then is our Preaching vain , and your Faith is also vain , 1 Cor. 15. 14. And again vers. 17. And if Christ be not raised , your Faith is vain : yee are yet in your sins ; Meaning , that they could have no reasonable ground to believe that they were discharged , or acquitted by God from the Debt , or guilt , of their sins by means of the death of Christ , if he should be detained in the Prison of Death ( the Grave ) until now , and not have been raised again , and set at liberty . So then the rising again , or rather the raising again , of Christ from the dead by God the Father , justifieth believing sinners ( as it were ) argumentatively , and as exhibiting a rationall ground unto them , whereon to build their Faith , of a full and perfect Attonement made by Christ in his death for them , or for their sins ; by which Faith , according unto , and by vertue of , that Promise made , or the Law enacted by God , in that behalf , they come to be justified . Sect. 9 9. The Prophet Isaiah bringeth in God the Father , speaking thus of his Son Christ : By his knowledge shall my righteous Servant justifie many : for he shall bear their Iniquities , Isa. 53. 11. That the Particle , or Pronoun , His , is here to be taken objectively , not subjectively ( a construction frequent in Scripture ) is ( I presume ) the award of every mans Understanding . So that by his knowledge , [ the knowledge of Christ ] is meant the knowledge of himself , which he shall propagate in the World by the Ministry of the Gospel , and by means of this knowledge of him many shall be justified ; according to that of the Apostle ; We who are Jews by nature , and not sinners of the Gentiles , knowing that a man is not justified by the Works of the Law , but by the Faith of Jesus Christ even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , [ i. By Christ believed on ] as he explains himself in the verse next following ; But if whilst we seek to be justified by Christ , &c. ( Whence by the way it may be observed , that to be justified by Christ , and by Faith , or believing in Christ , is of one and the same import ) So then , the knowledge of Christ is , or may be sayd , to justifie men , in somewhat a remote sense ; viz. As it is a ground of encouragement unto them to believe on him ; by which believing they are immediatly justified . 10. Men are sayd in Scripture , as well to be Justified , as Sect. 10 Sanctified , by the Spirit of God , and this as Justification is distinguished from Sanctification . But yee are washed , but yee are sanctified , but yee are justified in the name of the Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 11. Some Exposito●s indeed understand the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yee were justified , not of Justification properly so called , or which standeth in remission of sins , but of such a justification , which consisteth in a progress , or proficiency in Righteousness , or in the profession and practice of Christianity . For the justification of which Exposition , they plead the exigency of the order , or gradation in the Text it self , as also the like use , or signification of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in that of Apocal. 22. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Let him that is righteous [ or just ] be justified still . i. ( As the Expositers we speak of interpret ) Let him encrease and make forward in wayes of righteousness . It must be acknowledged , that to grow in grace and proceed in holiness and righteousness from day to day may be called a mans justification in a declarative , or arguitive sense , viz. As they argue , or declare a man to be a justified pe●son , and his Faith to be of the right kind , a living and growing Faith : yea , they may be termed a mans justification , as they are just matter of his app●obation , and commendation , which in many cases are used in a sense parallel to that of the word Justification , as 't is used sometimes . But the Justification , which is the S●bject of our present Discourse , doth not consist in any Action , one , or more , nor in any Quality , one , or more ; but rather in a state , or condition , viz. Such whereinto a person is translated , or brought by the pardon of his sins ▪ or sentence of absolution awarded by God . Nor need we take the word Justification in the Scripture lately cited ( 1 Cor. 6. 11. ) in any other sense but this . For Justification ( in this sense ) may be asc●ibed to the Holy Ghost , as he hath a speciall and appropriate hand in raising the work of Faith , by which men are thus justified , in the hearts of those , who do believe : in which respect , Faith is registred by the Apostle Paul , amongst the fruits of the Spirit , Gal. 5. 22. and by his Fellow Apostle Peter , they who believe are sayd to obey the truth ( speaking of the obediency of Faith to the Gospel ) through the Spirit , 1 Pet. 1. 22. and Act. 18. 27. The Christians in Ach●ia are sayd to have believed through grace , i Through the grace of God , in his vouchsafement of his Spirit unto them , by whom they were enabled to believe , yea , and actually believed . Now then ( according to the known Maxime , or Principle in reason , Quod est causa causae , est causa causati , That which is the Cause of any Cause , producing an Effect , is the cause of the Effect it self , as well as of the Cause producing it ) Faith being the cause , or means of Justification , and the Spirit the cause of Faith , Justification may as truly , and not much less properly , be attributed unto the Spirit , as unto Faith . Sect. 11 11. That Faith justifieth , is the constant assertion of the Scripture , and the Architectonicall Doctrine of the Gospel . Therefore being justified by Faith , we have peace with God , Rom. 5. 1. Again , Therefore we conclude that a man is justified by Faith without the Works of the Law , Rom. 3. 28. Yet once more ( to spare Citations in a case so generally known ) We , who are Jews by nature , and not sinners of the Gentiles , Knowing that a man is not justified by the Works of the Law , but by the Faith of Jesus Christ ; even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law , &c. Gal. 2. 15 , 16. By the way , upon occasion of these ( with many the like passages in the New Testament , wherein Justification by Faith is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , expresly affirmed ) I cannot but mention my dislike of their strein in teaching , who lay down and deliver it to the people for a Doctrine , positively and plainly ; that men are not justified by Faith , or by believing . Doubtless it is not convenient , or comely , positively to deliver , or assert that for a Doctrine of Truth , which is so diametrally opposite to the frequent , cleer , and express words of the Scripture . If there be a limited sence , to be put upon such passages , wherein a Truth is commonly , and from place to place held forth in the Scriptures , this may conveniently and timously enough be done in the Explication or Opening of the Doctrine : But I judge it very incongruous for any Minister of the Gospel to set up a Doctrine as it were in defiance of , or in Contest against any thing so frequently , and so directly in terminis affirmed in the Scriptures , as Justification by Faith . And ( doubtlesse ) men need not be at all tender , or afraid , to deliver this positively for a Doctrine of Evangelical Truth , that men are justified by Faith , yea or by Faith alone , if they do but declare or signifie withall 1. What the Scripture means by that Justification , which it ascribeth unto Faith . 2 What it means by that Faith unto which it ascribeth Justification . For 1. that Justification , which the Scripture attributeth unto Faith , is precisely that which consisteth in Remission of sins , as the Apostle plainly teacheth , Rom. 3. 25. but more largely , Rom. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. ( to omit other places . ) Now certain it is , that no kinde of works whatsoever , enjoyned in the Moral Law , have any thing at all , little or much , to doe , about Remission of Sins , or in the procurement or obtaining of it . For in case a man should transgresse the Law , or sin , only once , and this in the lightest manner , and should for ten thousand years together afterwards , with all possible exactnesse , observe and keep this Law , yet this long Tract or Series of Obedience , or good Works , would not make his Attonement for that Sin , nor bring him off from the Guilt of it with Peace and Safety . The reason is signified by the Apostle , Heb. 9. 22. Without shedding of Bloud there is no Remission . The Wisdome and Righteousnesse of God did not judge it reasonable , or meet , that the payment of one Debt by the Creature , though amounting to never so great a Summe , should satisfie for the Non-payment of another . Now the most exact Obedience that can be performed or yielded unto the Law of God by any Creature , whilest it hath any being , is but a debt due from this Creature unto God : Therefore no Obedience in this kinde can satisfie for , or attone ▪ either in whole , or in part , the least Disobedience or Transgression . So that Justification from sin ( as the Scripture phrase is , Act. 13. 39. ) i. which standeth in Remision of sins , cannot be purchased or procured , but by the Death or Blood-shed of him , that should undertake the Redemption of Sinners . Only God was pleased to decree , or make this for a Law ( which the Apostle calleth , the Law of Faith , Rom ▪ 3. 27. ) that Faith , or believing in him through Christ , should interess men in the benefit or blessing of the Death and Bloud-shed of Christ , i. in that Remission of Sins which was purchased by his Death . And in this consideration Faith justifieth , viz. by vertue of the Soveraign Authority of that most Gracious Decree , or Law of God , wherein he hath said , or decreed , that it shall intitle men unto , or in-right them in , part and fellowship of that benefit of the Death of Christ , which consisteth in Forgivenesse of Sins ; or ( which comes much to the same ) as it is a Qualification , or condition ordained , covenanted , or appointed by God to bring upon those , in whom it shall be found , the great Blessing of that Pardon of Sin , which Christ hath obtained for Men by his Blood . And because God hath not passed any such Decree , nor made any such Law , concerning good works , as viz. that these shall bring men into Communion of the benefit of Remission of Sins purchased by the Death of Christ ▪ therefore they have nothing to doe to justifie men in this notion , or sense , of the word , Justification . If by Justification , we mean approbation , commendation , acquitting from blame , or the like , ( in which sense also the word is frequently used in the Scriptures ) * Good Works are proper and necess ry thus to justifie us both in the sight of God and Men ; only with this Explication or Proviso , viz. that men live to meet with Opportunities for the doing of such works , after their true believing . For otherwise , if the case should so happen , that a true Believer should be taken away by Death , the next moment to that in which he first believed , it is not to be thought but that he should die , not simply with his sins pardoned , but under the approbation of God also . Therefore Good Works , in actu exercito ( as the Schoolmen speak ) or actually performed , are not absolutely , universally , or in every case that may possibly happen , necessary , no not to that Justification it self , which simpathizeth ( as hath been said ) in import with Approbation , Commendation , Vindication from blame imputed , or the like . It is true , in actu signato , or as they are Radically , Seminally , or Vertually included in that Faith which justifieth by Remission of sins ( of which more presently ) so they are universally , and in all cases possible , if we speak of persons capable by Years and Discretion of Believing , necessary thereunto . And God who accepteth the Will for the Deed , when men want opportunity or means , for Action , looketh upon those good Works , which are conceived in the Womb of a true and unfeigned Faith , as actually performed and done , when such a Faith wants means , time , or opportunity to bring forth . In this notion our Saviour himself must be understood to speak , at least in reference unto many of those , to whom he speaketh , if he be conceived to speak unto all standing on his right hand ( which I judge to be the more rational to suppose ) Mat. 25. 34 , 35 , 36. Come ye Blessed of my Father — For I was an hungred , and ye gave me meat ; I was thirsty , and ye gave me drink : I was a Stranger , and ye took me in : Naked , and ye cloathed me : I was sick , and ye visited me : I was in Prison , and ye came unto me . Doubtlesse some , yea a considerable party , of those , to whom the Lord Christ will expresse himself thus in that Great Day , will be such , who had been poor in the dayes of their Flesh , and afflicted , and stood in need of being relieved by their Christian Brethren , better accommodated in the World then they , and in whose relief Christ will acknowledge himself relieved , v. 40. Therefore such as these had not been in a condition or capacity to minister actually unto the wants and necessities of other poor Christians in those respective Supplies and Accommodations here specified : and yet we finde ( according to our late supposition ) that Christ gives the same testimony unto them for these services of Charity , which he gives unto those that had actually performed them . His meaning then must be , that even these poor distressed Saints , who had not wherewith either to cloath the naked , or to give entertainment unto Strangers , actually , yet had both one and other the same works and services of Christian commiseration and charity here mentioned , in the Bowels of the same kinde of Faith , out of which they actually proceeded from their better World-provided Brethren , and were performed by them But this occasionally here , and by the way , for the better Explication of that Justification , which the Scripture so constantly , ( as we have heard ) ascribeth unto Faith . 2. Concerning that Faith , unto which the Justification mentioned , is ascribed , the Scripture describeth it with much variety in respect of its object . Sometimes it calleth it a Believing God , Rom. 4. 3. Jam. 2. 23 ▪ Sometimes a Believing on God , Joh. 12 , 44. Sometimes a believing in God , or in the Lord , Act. 16. 34. Joh. 14. ● . Act. 9. 42. Once it is called , the Faith of the operation of God , who raised Christ from the dead , Col. 2. 12. Sometimes a believing on Christ , or , on the Son of God , or on the Lord , Act. 11. 17. Joh. 3. 18 & 12. 37. 1 Joh. 5 10. ( besides many other places ) Sometimes again it is called a believing in Christ . Joh 3. 15 and so , in Jesus , Rom. 3. 26 ( and oft elsewhere ) Otherwhile it is expressed , by believing Christ , or the Son , Joh. 3. 36. Sometimes , by a believing that Christ is Christ , the Son of God that was to come into the World , Joh. 11. 27. and again a believing that Jesus Christ is the Son of God , Act. 8. 37. See also Joh. 8. 24. and again , Joh. 11. 47. Sometimes it is called , a believing in Christs name , Joh. 1. 12. & Joh. 2. 23. & Joh. 3. 18. It is very possible that yet there may be in the Scriptures a greater variety of Denominations or Expressions of that Faith , which justifieth , in reference to its object , then that now represented . But all these that have been mentioned ( and I doubt nor , but those others also supernumerary unto these , if any such there be ) are of an easie and ready reducement into one and the same notion and import . But that distinguishing character ( one , or more ) of the justifying Faith , which we are at present enquiring after , respecteth not the Object , but the Intrinsick nature or complexion of it . The Scripture , in reference hereunto , sometime describeth it to be a believing in the heart , Rom. 10. 9. Other while , a believing with the heart , Rom. 10. 10. Sometimes again , a believing with all the heart , Act. 8. 37. It is twice called , a Faith unfeigned , 1 Tim. 1. 5. 2 Tim. 1. 5. The Faith of a spurious kinde , and which differs in nature , worth , and value from it , is termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a dead Faith , Jam ▪ 2. 17. 20. 26. and by consequence the true Faith which justifieth , must be understood to be a living Faith . But the most appropriate nature of this Faith , or the property of it , which is most considerable , and which indeed ( upon the matter ) includeth all the other now mentioned , and most emphatically differenceth it from all other kindes of Faith , which want the Seal of God to make them justifying , is that declared and asserted by the Apostle Paul , Gal. 5. 6 where the Holy Ghost guided his Pen to these words For in Jesus Christ [ i. e. in the Doctrine of Jesus Christ , and by the tenor , and import of the Gospell ] neither Circumcision availeth any thing [ viz. towards any mans Justification before God ] nor uncircumcision , but Faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , effectually operative , or throughly working by love . His meaning is , that such a Faith in God , which is raised , or wrought in a man by means of Jesus Christ as given by God unto men for a Saviour , and which , withall is spiritfull , lively and active in provoking the Soul in which it resides , to the love of God and Men , and to wayes and works suteable to such an affection , is the only thing or means designed , authorized and appointed by God to bring men into part and fellowship of that Justification , or Remission of sins , which hath been purchased or procured by the death of Jesus Christ ▪ for men . A Faith of this Genius , temper and complexion , borroweth no aid , help or assistance from any of her children ( I mean from any of those good works , which proceed from her ) for or towards that justifying of men with that Justification , which standeth in Remission of Sins : she is by vertue of that authority derived unto her by God , self-sufficient to give this great and happy investiture unto men ; yea should she die before she had opportunity to bring forth , she would do that worthy service to him that had conceived her . It is true , as concerning that Justification , of which the Apostle James speaks so much in his second Chapter , which is a Justification of a person testified , declared , published , or made known , the Faith we speak of standeth in need of the help and Cooperation ( as the same Apostle there speaks v. 22. ) of her Children . God himself will not report any man justified ( I mean , any man capable of Good works ) nor would he have any man ( of this capacity ) judged or reputed by others a justified person , who hath not justified or commended his Faith by such works . But this by the way to vindicate and clear the Interest of Faith in the great business of Justification , and to sever it from that of Works , not more contended for , then confounded with it , by some . To conclude this Section ; The vertue or power , by which Faith justifieth , it receiveth from the designation , ordinance , appointment , or Decree of God : The manner how it justifieth , is by the giving of men Interest or part in the great benefit of Remission of sins purchased by Christ , according to the tenor of Gods Ordinance or Decree in that behalf . They who conceive or teach that Faith justifieth as it is an Instrument receiving Christs righteousnesse , or Christ himself , unadvisedly stamble at that Popish notion ( as it is frequently charged upon men of that perswasion , by Protestant Writers ) which placeth the justifying nature or vertue of Faith in somewhat , in some worth that is essential and intrinsick to it . For evident it is , that there is nothing more inward or essential unto Faith , then the receiving of Christ , or Christs Righteousnesse , this being the very nature and substance of it . Whereas the Ordinance , Will , or Decree of God , which investeth Faith , or the receiving of Christ , with the great priviledge or power of justifying men , is apparently extrinsecal and extra-essential to it , and so ministreth no occasion in the least unto Faith to boast of any excellency or considerablenesse of worth in it self , but resolves that which is of that high and Sacred concernment in it unto men , as viz. to justifie and to save them , into the Grace and good pleasure of God . But I have given an account of my judgement touching this point somewhat more at large elsewhere . And this at present may serve to clear the Interest of Faith in , or about Justification , and to shew particularly and distinctly what part it acteth in the Investiture of men , who have sinned , with that Blessednesse . 12. Concerning Repentance , that it also is no Stranger Sect. 12 unto Justification , or Remission of sins , but hath a very material imployment or part assigned unto it by God about the enstating of sinners therein , is the frequent and distinct voyce of the Scriptures . Repent ye therefore ( saith Peter unto the Jewes , Act 3. 19. ) and be converted , that your sins may be bloued out &c. It is said of John , that he baptized in the Wildernesse , and preached the Baptisme of Repentance for the Remission of sins , Mar. 1. 4. I suppose the great and blessed effect here mentioned , Justification , or Remission of sins , is not intended by the Evangelist as the effect of Baptisme , either only , or so much ( if at all ) but rather of Repentance : And that Baptisme is therefore called , the Baptisme of Repentance for , &c. ( if Repentance it self be not here rather termed , metaphorically , a Baptisme , i. e. a washing or cleansing a mans self from the defilement of sin , but if this be not probable ) Baptisme ( I say ) may be called , the Baptisme of Repentance for the Remission of sins , because it is a Sacramental Pledge or Ordinance of God vouchsafed unto the Christian World , to insure Remission of sins upon Repentance , in such a character or form of speaking , as that of the Prophet Elisha upon the shooting of an Arrow by the King of Israel as he was directed by this Prophet ; And he said , the Arrow of the Lords deliverance , and the Arrow of deliverance from Syria ; meaning , that the Kings shooting the Arrow by order from God signified unto him by the Prophet , was a confirmatory sign unto him , and so intended by God , that he and his People should be delivered out of the hand of their Enemies the Syrians , 2 King. 13. 17. Of the like construction is that of Peter to his new Converts , Repent , and be baptized every one of you in the Name of Jesus Christ for the Remission of sins , &c. Act. 2. 38. The coupling of Remission of sins so close with Repentance , as is found , Luk. 24. 47. and Act. 5 ▪ 31. is ( I conceive a pregnant Argument that the latter hath an indispensable Interest in procuring the former . The tenour of the former of these Texts , is this . And [ Christ ] said unto them , thus it is written , and thus it behoved Christ to suffer , and to rise from the Dead the third day : And that Repentance and Remission of Sins , should be preached in his Name among all Nations , &c. Of the latter , this : Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give REPENTANCE unto Israel , and FORGIVENESSE OF SINS . Upon the same account likewise it was , that those Christian Jewes , Act. 11. 18. termed that Repentance which they concluded from Peters relation , that God had granted unto the Gentiles a Repentance unto life [ meaning , unto Justification , or , Forgivenesse of Sins , which the Apostle Paul calls , the justification of life , Rom. 5. 18. that is , a Justification , which restores a Sinner unto Life , i. e. unto a Right , Title , and Capacity of Eternal Life , who before was under a sentence of Condemnation , and so dead in Law . So then the Questionis , how Repentance may be conceived to operate towards Justification , or what it contributeth thereunto . I answer , 1. In the Generall , it seems to be joyned in the same Commission with Faith , and to be insisted upon , and required by God in the nature of a Condition , or qualification , to render men meet for so sacred an Investiture , or Priviledge , as Justification , or , Remission of sins . And it is matter of ready observation , that the Scripture maketh the like great and precious Promises unto the one , and unto the other ; yea and threatneth the want of the one , and of the other , with the same severe and terrible Judgements . This matter being so well known , we shall not need Quotation-proofs . Yea , 2. There seems to be a kinde of a mutual or reciprocal Involution between Repentance , and Faith ; not such as is between ordinary causes , and their effects , but between such causes , and effects , which , in different considerations and respects , are mutually both causes , and effects , the the one unto the other . Repentance , considered in the initiatory , or imperfect work of it , comprehends Faith in it , as Causes ( especially Moral Causes ) their Effects , i. e. dispositively , seminally , vertually , and the like . Again , Faith being brought into the Soul , by the opportunity of such a Repentance , as a form into matter disposed , or prepared , carries on that Repentance to greater perfection , by means whereof , whilest it was yet in its Minority , it self was furthered in its being . So that as Faith was dispositively , or preparative-wise in Repentance , whilest Repentance was imperfect ; So is Repentance perfectively , or in respect of its consummation , in Faith . The Scripture speaks evidently of a Repentance precedaneous unto Faith ; yea and seems to assert a necessity of the precedency of it , in order unto Faith . And ye ( saith the Lord Christ to the chief Priests , and Elders of the Jewes ) when ye had seen it , repented not afterward , that ye might believe him ( speaking of Johns testimony concerning him , as that he was the true Messiah , and Saviour of the World ) Mat. 21. 32. So the Apostle Paul adviseth Timothy to instruct in meeknesse those that oppose themselves , if God peradventure will [ or rather , shall ] give them Repentance to the acknowledgement of the truth k , [ i. e. a Repentance , which shall dispose , or put them into an immediate capacity to believe the truth of the Gospell . As on the contrary our Saviour expostulates thus with the Jewes : How can ye believe , who receive Honour one of another ( Joh. 5. 44. ) clearly implying that there was a necessity lying upon them to repent of that their ambitious and self-seeking humor , to put them into a regular or hopefull capacity of Believing . Thus then we see that , according to the Scriptures , there is a Repentance , which is an Harbinger or Way-preparer unto Faith : In respect whereof , Faith may be said to be dispositively ( as hath been sayd ) and by way of preparation , in Repentance . But this Repentance , notwithstanding the great service it doth unto men in accommodating their way towards believing , yea and proceedeth also from the Grace of God , and is to a degree and in its measure accepted with him , in whomsoever it is found , yet is it but imperfect , and wants many degrees of that strength and soundnesse , which afterwards it receiveth by its conjuction and communion with Faith . And so , in respect of this inlargement or additional perfection , it may be said to have a being in Faith . I doe not think it worth the making a Controversie , or Dispute , whether that Repentance which goeth before Faith , and qualifies the subject for a more ready or willing reception of it , and that which followes and accompanies Faith , be of one and the same species , or of different . Yet I rather incline to think , that they do not only not differ specie ( unlesse it be specie accidentali , as a Man differs from a Childe , a Man Learned from a Man Illitetate , a Man that is poor , from a man that is rich , and the like , ) but not so much as in individuo ; as Paul was the same individuum , when he was a Man , which he was when he was a Child . That the one hath Justification , or Remission of sins , annexed unto it by promise from God , and the other , not , doth no more prove them to differ specie , no nor yet individuo , then Pauls proving in time a great and faithfull Apostle , and chosen Vessel unto God , proveth him to have been , either of another species , or another individuum , when he was a fierce Persecutor , and ( as himself acknowledgeth ) of sinners the chief . But this Circle of Discourse , is ( I confesse ) somewhat Eccentrical to our businesse in hand , which is not to distinguish Repentance as preceding , and as accompanying Faith , but to inquire out , and declare , as God shall inable and direct , what , or how , Repentance , as included in , or accompanying Faith , operateth towards Justification , or Remission of sins . That which I conceive , is this . God not judging it meet to invest a person , who yet retains the love and liking of sinfull and wicked wayes , with so great , and sacred a priviledge , and Grace , as Forgiveness of sins , was pleased to establish it for a Law , that no Man or Woman remaining impenitent , and without unfeigned remorse of Soul for their sins past , should ever be admitted into part and fellowship of that unspeakable Grace of his in Jesus Christ , which consists in pardon , or Remission of sins . Again , being highly pleased with that most regular , generous , and worthy deportment of Soul , in whomsoever it should be found , which consists in a genuine and real hatred and abhorrency of all unrighteousnesse , and of whatsoever is sinfull or unclean , enacted another Law in honour of this Heroick Act and Deportment , viz. that whosoever should with his whole heart and soul repent of all his sinfull miscarriages and misdoings , and stand resolved in heart for wayes of purity and uprightnesse for the future , should be translated by him into that blessed state , which standeth in Remission of all sin . So that Repentance seems to operate two wayes towards Justification , or Remission of sins . First , in the nature , or after the manner , of that kinde of cause , which Logicians call Removens prohibens , i. e. which contributeth towards an effect , by removing that out of the way , which being not removed , would have hindered it . Thus the taking away of the Dignity , place , and power , of the Roman Emperors , was the cause of the discovery or rising up of the Anti-Christian Race , and their power , 2 Thess. 2 ▪ 7 , 8. So Repentance , by removing that wretched and wicked habit or frame of soul , which being un-removed , would have obstructed the Grace and Blessing of pardon of sin , contributeth towards the obtaining of it . Secondly , as Repentance includes in the nature and constituting Principles of it , a disposition or frame of heart so highly pleasing unto God , that he judgeth it no wayes unworthy of him , to honour and reward it with so great a reward , as Remission of sins , so it may be conceived to contribute or operate towards Remission of sins , or Justification , tanquam causa dispositiva , i. e. as regularly qualifying the subject for the reception of the form to be brought into it . By this ( I suppose ) the interest of Repentance , or that which it acteth towards , in , or about Justification , may be clearly distinguished from the Interest of Faith , and that which it acteth in reference to the same end . When God in Scripture is said to justifie the ungodly , the meaning is not that he justifies ungodly persons , whilest they are or remain ungodly ; but he is said to justifie the ungodly , in like form of speech , as our Saviour useth , Mat. 11. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. That is , The blinde see , the lame walke , the Leapers are cleansed , and the deaf hear . The meaning clearly enough is , not that the Blinde , whilest blinde , did see ; or the Lame , whilest they remained Lame , did walk , or that the Lepers whilest their Leprosie was yet upon them , were cleansed , &c. but that such who had been formerly and untill Christ relieved them , Blinde , Lame , Lepers , Deaf , were by him miraculously restored , such as had been Blinde , to their Sight ; such as had been Lame , to the usefulnesse of their Limbs for walking , &c. In like manner God is said to justifie the ungodly , when he justifies , or makes such persons righteous by the pardon of their sins , who had formerly been ungodly , prophane , &c. But he doth not justifie them , or make them righteous by the Forgivenesse of their sins , whilest they remain ungodly ; but upon the alteration and change of the sinfull frame of their hearts , by believing , he conferres this Justification upon them , viz. the Forgivenesse of their sins . And the reason why God doth not judge it meet to justifie men , or forgive them their sins , whilest they remain ungodly , unrighteous , wicked , prophane , or the like , may be , partly to cut off all occasion from his Creature to conceive of him as a friend to sin , or to impenitent and obdurate sinners ; partly also to contrive his Grace and high favour in Justification , into an alluring Argument , and strong motive to perswade men out of the love and liking of sin , and sinfull wayes , into the love and practise of Righteousnesse and true Holinesse . The Apostle Paul was put to Apologize for his Doctrine of the Grace of God in Forgivenesse of sins , because according to it , this Grace is promised and given unto sinners , though unto such sinners only , who repent , and bring forth fruits meet for Repentance . But if ( saith he ) whilest we seek to be justified by Christ , we our selves also are found sinners , is therefore Christ the Minister of sin ? [ i. e. doth Christ by justifying such Sinners , as he justifieth , viz. such who believe and repent , countenance , abet , or promote sin in the world ] God forbid , Gal. 2. 17. If then inconsiderate and unworthy men conceive that God would be liable to an imputation of favouring or cherishing sin in men , in case he should justifie or pardon all Sinners upon their Repentance , ( which now he doth ) how much more obnoxious would he have been , in such mens opinions , to this imputation and charge , in case he should have indulged this high Priviledge of Justification unto sinners without Repentance ? Upon this account then it is most probable , that God hath not judged it meet to admit or allow any other kinde of Faith to bring men into communion of the Death of Christ for the Forgivenesse of their sins , but only that which is accompanyed with an unfeigned Repentance , or which purifieth and cleanseth the heart ( or at least is apt so to doe ) from the love and liking of all unrighteousnesse and uncleannesse . If it be thus , then the interposure or interest of Repentance about Justification is by way of Qualification , or of rendering the subject , the sinner , regularly capable of that high and sacred Priviledge . And though it doth not perform the office or work of Faith about Justification , which is ( as hath been said ) to bring men into the fellowship of the Death of Christ where , and where only , Justification or Remission of sins , is to be had , yet it legitimates or authorizeth the person for the reception of this blessed Accommodation from the hand of Faith : And for this reason also it may well be conceived to have the promise of Justification , or Remission of sins , made unto it , as well as Faith it self . Sect. 13 13. That good works have their part also in the great businesse of Justification , is the expresse affirmation of the Scripture . Ye see then how that by works a man is justified , and not by Faith only , Jam. 2. 24. Again : Was not Abraham our Father justified by Works , when he had offered Isaac his Son upon the Altar , Jam. 2. 21. We have already upon occasion , argued and shewed the Interest of Works in , or about Justification . Peruse § 11. We shall here partly adde , and partly repeat ; 1. That that Justification , which consists in Remission of sins , and which enstates a person in a right of title and claim to Eternal Life , is not attained , but by sinners being brought into Communion with Christ in his Death ; or ( which is the same ) into part and fellowship in this Death , which is the only procuring cause of this Justification , by way of purchase . 2. That whatsoever bringeth men hither , ( I mean , into Communion of , or with the Death of Christ ) must be sealed and authorized by God hereunto . 3. That a true and unfaigned Faith in God through Jesus Christ ( sometimes called , Faith in Christ , yea and several other wayes expressed , as hath been already observed ) and this Faith only , not any work , or works , of what kinde soever , or in what number soever , injoyned in the Moral Law , hath a commission or power from God to bring men into , or to give men part and fellowship in the Death of Christ . Therefore Good works have thus farre no part or interest at all in Justification , as it standeth in Remission of sins , being excluded here-from by the same Law , by which Boasting also is excluded , which the Apostle termeth , the Law of Faith . Where is Boasting then ? It is excluded . By what Law ? Of Works ? Nay , but BY THE LAW OF FAITH ? Rom 3. 27. By this Law , Faith hath the office or work of justifying men in this sense , and with this kinde of Justification , setled upon , and confirmed unto , it self , alone . There is another kinde of Justification , which the Scripture also frequently speaks of under this name ( as was noted § . 11. ) which consists in the approbation , commendation , or vindication of a person from guilt or blame , whether justly , or unjustly , imputed unto him . Of this kinde of Justification , when it is duely and justly given , or pronounced , Good Works , in one kinde or other , and for the most part those of the Moral Law , have a special and particular interest in it , being the only regular ground upon which the act , or sentence , of such a Justification , can , or ought to proceed . And though God , by means of his appropriate priviledge of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or knowing the heart , can , and doth , upon a sufficient ground , secretly and in himself , approve of him , who as yet only believeth ( I mean , with a true and unfeigned Faith ) and before he hath any wayes justified or commended this his Faith by good works , yet he is not wont to signifie or declare , by one means , or other , this his approbation of any particular person , untill he hath shewed the World his Faith by his Works . Nor doth he require of any man to judge of any other person ▪ as a man justified in his sight by a true and unfaigned Faith , who hath not given either unto him , or unto some others , from whom he may receive the information , a fair and reasonable account by works suteable , of such a Faith residing in him . And questionlesse it was this kinde of Justification , of which the Apostle James discourseth so largely in his Second Chapter , as appeareth all along the Context , from vers . 14. to the end . Therefore when he demands , vers 21. Was not our Father Abraham justified by works , when he had offered his Son Isaac upon the Altar ? Evident it is , that by Abrahams being justified , he doth not mean , that Abraham had his sins pardoned ; for he had been thus justified long before . And besides , his offering up his Son Isaac upon the Altar , could be no means of obtaining Remission of sins from God . But when he is said to have been justified by works , when he had offered , &c. the meaning is , that upon this great testimony given by Abraham of the truth and effectualnesse of his Faith , God highly approved of him , loved him , and dealt by him as by a person righteous and just , and called him his Friend . The tenour of the story in Genesis fully accordeth herewith . For immediately upon Abrahams stretching forth his hand , and taking the knife to slay his Son , the Angel of the Lord called unto him ●ut of Heaven , and sayd , Lay not thine hand upon the Lad , neither do thou any thing unto him : for now I know that thou fearest God , seeing that thou hast not with-held thy Son , thine only Son , from me , Gen. 22. 11 , 12. A second time also , the Angel , upon this offering up of his Son , called unto him out of Heaven , and sayd ; By my self have I sworn , saith the Lord : for , because thou hast done this thing , and hast not with-held thy Son , thine only S●n , That in blessing I will bless thee , and in multiplying , I will multiply thy Seed as the Stars of the Heaven , and as the Sand which is upon the Sea shore ; and thy Seed shall possess the Gate of his Enemies : And in thy Seed shall all the Nations of the Earth be blessed , because thou hast obeyed my Voyce , Gen. 22. 15. 16 , 17 , 18. In these passages , is that justification of Abraham expressed and contained ; whereof the Apostle James speaketh , affirming him to have obtained it at the hand of God by Works , as well as by his Faith , which he sayth , wrought together with them [ meaning , towards the procuring , or obtaining of this justification , or approbation from God ] and was by them perfected [ or made perfect ] i. Was declared to be perfect , that is , sound and good ; or else , was perfected , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. Became effectuall to the obtaining of its proper end [ Viz. The approbation and love of God , with favourable and friendly respects from him ] which is the perfection [ Viz. Arguitivè , or Argumentatively ] of any thing . As on the contrary , when any thing , pretending to be a means for the compassing of such , or such an end , proves yet unable to effect it , this argueth , though ( haply ) not alwayes demonstratively , the imperfection , or weakness of it . In much a like sense to that , wherein Abraham ( as we have heard ) is sayd to have been justified by works , is Rahab the Harlot also , [ i. Who formerly had been an Harlot ] sayd to have been justified , v. 25. The meaning is , that upon Rahab's Demonstration of the reality and truth of her Faith , ▪ in exposing her life to danger , by entertaining and hiding the Spies sent from Joshua , God entreated her , as a justified , or righteous person , by preserving her and her Fathers house , for her sake , with all that she had , when the City she dwelt in , with all that was in it , both man , and woman , young , and old ( besides ) were utterly destroyed with the edge of the Sword , Josh. 6. 21 , 22 , 23 , &c. So that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be justified , in this Coutexture of Discourse , doth not signifie the proper effect of that Act of God , by which he constitutes ▪ or makes men righteous , or just , or by which he justifies them ; but the effect , one , or more , of some such Act of his , by which he expresseth himself lovingly , graciously , and bountifully towards such persons , who are , or have been justified and made righteous by him , and hereby declares , and ( after a sort ) pronounceth them righteous . But he doth not judge it fitting , or meet thus to countenance them , or to entreat them as righteous , or justified persons , untill they have first given a good Testimony of the reality and soundness of that Faith , upon , and by which , he justifieth them . The expression wherein a person is sayd to be justified , when he is only respected , or dealt with , as being justified , i. As a justified person , is metonymicall , and frequent in Scripture , the Antecedent being oft put for the Consequent . Thus by Hunting , Gen. 27. 3. is meant , taking , or getting , by hunting : and Deut. 21. 16. to make a Son the first-born , signifies , to respect him , as the first-born , or to confer upon him the Priviledge of the first-born . So also , Rom. 5. 19. to be made sinners , imports , a being made lyable unto punishment , or such a Condition which belongs unto sinners ( to omit many the like ) In this sense and notion of the word , justifie , the Lord Christ may be sayd to justifie those that shall stand at his right hand in the great day , in saying thus unto them ; Come yee blessed of my Father , inherit the Kingdome prepared for you from the Foundation of the World . The reason , or ground in equity of this justification , is declared in the words next following : For I was an hungry , and yee gave me meat , I was thirsty , and yee gave me drink , &c. ( Mat. 25. 34 , 35 , &c. ) This most gracious address and application of Christ unto those that shall be saved , especially in conjunction with that most dreadfull and Soul-confounding address ( immediatly following ) unto those that shall eternally perish ; Depart from me , yee Cursed , into everlasting fire , &c. together with the reason hereof ( in the next words ) For I was an hungred , and yee gave me no meat , &c. I say , these respective Decisions , or Adjudications of Christ , plainly evince and prove , that no person whatsover [ of years of discretion , and actually capable of knowing Good , and Evill ] shall receive the great benefit and blessing of justification , by means of any such Faith , which shall not utter and approve it self before God and men , by fruitfulness in well-doing , according to such means and opportunities , as shall have been afforded unto them . And this also is the apparant drift and scope of the Apostle James in that Discourse , some passages whereof we lately sifted , and insisted upon , out of his second Chapter . Thus we see what the interest and part of good works is in the great business of justification , according to the Scriptures . 14. That Remission of sins likewise is no Alien , or Sect. 14 stranger unto Justification , but in some neer imployment about it , is of ready demonstration from the Scriptures . The discourse of the Apostle Rom. 4. from v. 1. to v. 8. ( inclusivè ) is pregnant to this purpose ; But to him ( saith , he , v. 5. ) that worketh not [ Viz. With an intent , or hope of being justified by his working ; or , that worketh not , i. That wanteth works competent , or sufficient to justifie him ] but believeth on him that justifieth the ungodly [ meaning God , who justifieth even those that have been ungodly , and so must needs be without works meritorious of Justification , upon their believing ] his Faith is counted for Righteousness , [ i. He is made a righteous , or just man by means of his believing , and is accordingly looked upon by God ] Even as David also describeth the blessedness : [ i. Either the justification , or the blessedness accruing by it ] Of the man unto whom God imputeth righteousness ] i. Whom he justifieth ] Without works [ Viz. Which are any wayes meritorious of Justification : For this Apostle , by works , in opposition unto Faith , in the business of Justification , constantly understandeth , The Merit of Works : In which sense also his Adversaries the Jews understood , and urged it ] saying , Blessed are they whose Iniquities are forgiven , and whose sins are covered ; Blessed is the man to whom the Lord will not impute sin . By this Description from the Pen of David , Of the blessedness of the man , unto whom God imputeth Righteousness . ( i. Justifieth , as hath been been shewed . ) It appears , that his Righteousness , or Justification ( passively taken ) which is the cause , or means of his Blessedness , consists in the forgiveness of his Iniquities , or which is the same in substance , though differing in consideration , or respect ) in the non-imputation of sin unto him . By means as well of the one , as of the other of these , the mans sins are sayd to be covered ; that is ( I conceive ) to pass unpunished , Indempnity from punishment , being a kind of Veyl by which the sins of Transgressors are kept from being much minded , or taken notice of by men : As on the other hand , when God openly judgeth , or punisheth men for their sins , he is sayd to un-cover , or dis-cover them , Ezek. 16. 37. 57. Ezek. 23. 10. and elsewhere . Now by that Description ( as the Apostle termeth it ) which David giveth ( as we have heard ) of the blessedness of the justified Person , placing it in this , that his Iniquities , or sins , are remitted , or forgiven , It is a clear Case , that Remission of sins justifieth Per modum causae formalis , as the form , or formall Cause is sayd to give being to that which is caused by it . When a Painter maketh a Wall white , Whiteness is the Form , or formall Cause , by which the Wall is made white , or which maketh the Wall white . Nor can it be with reason reduced to any of the other kinds of Causes , as is evident ; it being no Efficient , or materiall , or ●●…all Cause hereof , nor carrying the least semblance of any of these . In like manner , when God justifieth a sinner , that which he doth to him , or for him , is precisely this , He forgiveth him his sins ; this is the very form of that his Action , i. The form which by his Act of justifying , he introduceth anew upon the sinner . Nor doth he any other thing , directly and immediatly , unto a person , when , and as he justifieth him , but only forgive him his sins . Of one and the same Act , or Action , there cannot be a plurality of Effects , immediate and direct , really differing the one from the other . It is true , as there may be sundry collaterall , constructive , vertuall , or consequentiall Acts acted , or done , in the doing of some one ; so there may be , nay , there alwaies is , an answerable variety of Effects produced by , and so Attributable unto , this one Act. When a Prince prefers some Head of a Family to a great place of profit and power in the State , or any other person , who is a Lover of his Friends and Relations in blood , he may be sayd to cast honour upon this person , to better his condition in the World , to raise his Family , to give every particular Member hereof hope of being better accommodated in matters of this life ; yea , in case he doth bestow this preferment upon him for his Fathers , or any of his Ancestors sake , as for any worth in them , or for any good Service done by them , or the like ; in preferring him , he may be sayd to impute the worth , or faithfulness of such an Ancestor unto him . But all such Acts as these , are but mediate , constructive , or consequentiall ; and so are their respective effects to be interpreted likewise . A Prince when he prefers a man , in strict propriety of speaking , doth nothing else but prefer him , or ( which is the same ) confers some place of profit , or of honour upon him . In like manner , when God justifieth a man , he may be sayd to bless him , to translate him from Death to Life , to give him a lawfull Title , or Claim to eternall life , and his Heavenly Kingdome : and because he doth it upon the account , and for the sake , of the Obedience of Christ , as well active , as passive ( although in a more peculiar manner , upon the account of the latter , the Scripture constantly ascribing Justification , unto the blood , death , sufferings , &c. of Christ , and never , to my remembrance , unto his active Obedience , unless haply as presupposed unto his passive , and as qualifying it for its high Service ) I say , because God justifieth men for the sake of Christ , and for what he hath done and suffered in serving his counsell and good pleasure , he may , when he justifieth any man , be sayd to impute the righteousness , or obedience of Christ unto him . And because , in order to this Act of his ( I mean his Act of justifying a man ) he requires Faith of him , and Faith only ( in the sense formerly declared and asserted ) when he justifieth him , he may be sayd , to count , or to impute his Faith unto him for righteousness . Again , when he justifieth a man , because he graciously confers upon him a righteousness of his own Invention and Contrivance , and doth not justifie him , with , for , or upon , any righteousness found in him , whom he justifieth , therefore when he justifieth him , he is sayd , to impute righteousness unto him , i. ( as it were ) To gratifie him with a righteousness , remission of sins being a righteousness , properly enough so called , in as much as he , who is chargable with no sin , which is his priviledge , or case , who hath all his sins justly and authoritatively remitted , must needs be looked upon as an Observer of the whole Law . But when God justifieth a person , he doth none of these things to him in a direct , formall , or immediate way , but constructively , or consecutively only . All that he doth upon such terms , is only this , he justifieth him , i. He remitteth unto him all his sins , remission of sins being that absolute and compleat righteousness , wherewith a sinner is invested by God in his justification , besides which , such a person is not capable of any , nor standeth in need of any , for the attainment of any end , or benefit of righteousness whatsoever . And as for those that have been the greatest sinners , and neither gave Meat unto Christ , when he was an hungry , nor Drink , when he was thirsty , nor cloathed him when he was naked , &c. If so be God should remit these , and all other their sins unto them ( which yet he cannot without their timely repentance , and contrary practising for a season , because this would be to deny himself , I mean , his righteousness and truth ) they should hereby become as righteous , and as capable of the reward of righteousness , as the greatest Saints , and those who continued for the longest time walking with God . This concerning remission of sins , and what part it beareth in the great , and mysterious work of Justification . 15. That the Scriptures , or Word of God , are not Sect. 15 meer Standers by neither , or Lookers on , in the business of Justification , but have somewhat to do in reference unto it , and for the promoting it , sufficiently appears from these and such like sayings of the Holy Ghost in the Scriptures . So then Faith cometh by hearing , and hearing by the word of God , Rom. 10. 17. Send men to Joppa , and call for Simon , whose Sirname is Peter , who shall tell the words , whereby thou and all thy House shall be saved , Act. 11. 13 , 14. Abraham believed God [ i. The word of God ] and it was counted unto him for righteousness , Rom. 4. 3. True Faith ( whether in the Act , or Habit , or both ) having such an essentiall Connexion by the will and pleasure of God ( as we have heard ) with justification , and never failing to obtain it , whatsoever any wayes worketh Faith , or contributeth towards the raising of it in the Soul , must needs in that respect , and so far , have an hand in justification ; according to that known Principle in Reason , ( formerly mentioned ) Quod est causa causae est etiam causa causati : That which in any consideration gives being to the Cause , is in that respect , a Cause of the Effect produced by it . Now the Scripture , or the Word of God , ( I mean , the Mind , Councell , or Will of God , which are the substance , matter , or truth , contained and held forth in and by the Scriptures , which we are taught in them to call the word of God , which matter , or truth , are held forth likewise , taught , and declared , in part , other-wayes then in the Scriptures , as by the light of Nature , Works of Creation , of Providence , &c. ) I say , the Scripture , or Word of God , thus understood , is the only object , or subject matter , of that hearing , by which Faith ( ordinarily ) cometh ( as the Apostle even now informed us ) meaning , that Faith by which men are justified . And as Sanctification is ascribed unto the Word o● God [ Sanctifie them through thy truth : thy word is the truth , Joh. 17. 17. ] Mediante fide , by the intervening and mediation of Faith , or the belief of it ( Heb. 4. 2 ) So may Justification by the same mediation , be ascribed unto it likewise . Yea , Faith it self , which justifieth more immediatly and directly ( and consequently , Justification ) may be ascribed unto it , not only as it is the subject matter , or object of that hearing , by which the Faith which justifieth is produced ( as hath been already sayd ) but as it is such a word , or the matter of it so qualified and conditioned , that it is very apt , pregnant , and potent , to work , or raise that Faith in the hearts and minds of men , which by Divine Institution ( as we have heard ) is justifying . For it is every wayes , and on every hand , so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so worthy , meet , or fit to be believed , and so authoritatively , and with that power of Evidence and Conviction , commanding the obedience of Faith ( as the Scripture speaks ) unto it , that such persons , to whom it is preached , or set forth like it self , must needs have much , either of the Bruit , or of the Devil in them ( if there be place for the distinction , and the Bruit in men be not the Devil in the shape , or likeness of a So● ) if they give not the honour and homage of Faith unto it . But of this I have reasoned more at large in a Treatise concerning the Divine Authority of the Scriptures . And thus we see , how , and after what manner the Scriptures also , or Word of God , are operative in their way towards the justification of a sinner , and may be sayd to justifie : they instruct and teach men the way that leadeth unto justification ; yea , they most effectually perswade , urge , and press men to walk in this way ( I mean , the way of believing ) and by their innate property to convince the Judgments and Consciences of men , of the truth of what they teach , and say , they do much facilitate , or make easie bo●h mens entrance into , and their walking likewise in , this way . And as the Law is sayd to have constituted , or made men high Priests ( Heb. 7. 28. ) because it directed and taught men how to make them , as viz. By the performance of all those Observations , Rites , and Ceremonies prescribed in this Law , to give this great and sacred Investiture , to a person capable by Gods appointment of the Dignity , and then by declaring and authorizing them for such in the Name of God . In like manner , the Gospel , or Word of God , may be sayd to constitute , or make men righteous , i. To justifie them , both because it teacheth and prescribeth unto them what they ought to do , and must do , that they may be justified ; and then by authority derived from God , and in his Name , pronounce , avouch , and declare them for such ( I mean for persons justified ) when they have performed and done that , which they prescribe on this behalf . 16. That the Publishers , or Ministers of the Gospel , Sect. 16 are not without some part and fellowship in the glorious and blessed business of Justification , and according to their Interest herein , may be sayd to justifie , is not a forc'd or far-fetch conclusion from the Scriptures . For when the Apostle Paul writeth to Timothy , that by doing what he had directed him to do , he should both save himself , and those that heard him , 1 Tim. 4. 16. and so assumeth unto himself a capacity of the same glorious Service , Rom. 11. 14. If by any means I may provoke to emulation them which are my flesh , and might save some of them : when ( I say ) he ascribeth that great Act and Service of saving men unto the Ministers of the Gospel , he doth implicitely , and by neer ▪ hand consequence , ascribe unto them the justifying of them likewise : For there is no consideration , or respect , wherein a Minister can be sayd to save men , but by a precedaneous , or presupposed Act of justifying them . Nor is there any person capable of being saved by a Minister of the Gospell , in his way , or capacity of saving men , who is not as capable ( or rather , more capable ) of being justified by him . Yea , Dan. 12. 3. where our English Translation readeth , And they that turn many unto righteousness [ shall shine ] as the Stars for ever and ever . Junius and Tremelius from the Originall , render it , Et justificant e multos ▪ &c. And they that justifie many shall shine , &c. so likewise Arias Montanus translateth , together with the late Dutch Annotators . The Scripture from place to place mentions it as the proper work of the Minister ; and as principally intended by God in the erection of the Ministeriall Function in the World , to make Men and Women the Sons and Daughters of God by believing : The same [ John ] came for a Witness , to bear Witness of the light , that all men through him might believe , Joh. 1. 7. So the Apostle demands , Who then is Paul , and who is Apollo , but Ministers by whom yee believed ? 1 Cor. 3 ▪ 5. And calls Timothy , his own Son in the Faith , 1 Tim. 1 , 2. Now in such a sense , wherein men may be sayd to be made believers by the Ministers of the Gospel , they may be sayd to be justified also by them ; inasmuch as both these are accomplished or effected by one and the same Act , the former , directly and immediatly , the latter mediatly and consequentially . If you then ask me , What doth the Minister contribute towards the justifying of men , or in what consideration may he be sayd to justifie them ? My Answer is , When he openeth unto them the Councell of God in the Gospell , concerning the justification and salvation of men by Jesus Christ , so effectually , so throughly , and with that evidence and demonstration of the Spirit , ( as the Apostle speaks ) that mens Reasons , Judgments , and Consciences are so far convinced , or perswaded of the truth of what is delivered upon such terms , that they truly , unfeignedly , and with the whole heart believe it : Now , and upon this account , he may be sayd to justifie them . He that makes a man a Believer , Ipso facto , makes him righteous , that is , justifies him . There is nothing more familiar and frequent in the Scripture , then for the same Action , and so the same Effect , to be ascribed both unto God and Man : to the former , in respect of a superiour and more excellent interposure , proper unto him ▪ to the latter , in respect of that subordinate Efficiency , or Subserviency ▪ wherewith , God hath been pleased to honour him ; a yea , the Apostle Paul termeth the Ministers of the Gospel , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Fellow-workers , or workers together , with God [ in , and about , the saving of the Souls of men ] 1 Cor. 3. 9. 17. That there is a consideration and sense also , wherein the person justified may be sayd to justifie himself , the Scripture it self seems to acknowledge : For when it is sayd concerning Timothy , that by taking heed Sect. 17 to himself , and to tho Doctrine [ taught by him ] he should both save himself , and them that heard him , ( 1 Tim. 4. 16. ) there is an Action ascribed unto him , in reference unto himself , every whit as great , and as incompetent to him , in the ordinary signification of the word , as the act of justifying . To save a mans self , sounds altogether as high , as to justifie a mans self : yea , he that believeth , may by much a neerer-hand consequence , and with more propriety of speaking , be said to justifie himself , then to save himself . When a man labours ▪ in his Calling , and puts forth that strength of power which God hath given him to get Wealth [ Deut. 8. 18. ] for such a purpose , and withall thrives and prospers ( through the blessing of God ) in his way , he may properly enough be sayd to enrich himself , or make himself rich ; yea , somewhat more properly , then when it is said , that the hand of the diligent maketh rich , Prov. 10. 4. In like manner , when a man doth that , upon which , or by means wherof , he shall certainly be justified , this fruit , or reward of his Action , his justification , may without the violation of any Rule , either of Grammar , or of Rhetorick , be ascribed unto him . Hence it follows , God having by a perpetuall and inviolable Decree setled the great benefit and priviledge of justification upon believing , that when soever any person , man , or woman , shall life up his heart hereunto ( I mean , to believe ) by this Action he may be said to justifie himself ; not indeed after any such manner , or upon any such terms , as God is said to justifie men upon their believing , as viz. Authoritatively , or as having a soveraign right to justifie whom , or upon what terms he pleaseth , or the like ; but in such a way , or sense only , wherein a person may be said to do that , which , upon his Action , is done unto him by another . Of this Construction , or Dialect , there are instances more then a few in the Scriptures . It may be here demanded , but is it meet , or tolerable to say , that a man , when he believeth , imputeth righteousness unto himself , or forgiveth himself his sins ▪ and yet both these are done unto him by another ( viz. God ) upon his believing ▪ yea , these are ( as hath in effect been formerly sayd ) but interpretative expressions of justification it self . And therefore it seems , that whosoever may in any sense be said to justifie , may in the same sense be said to do both the one , and the other of these ; and this in reference to any , or all of these persons , whom they are sayd to justifie . To this I answer , 1. That the Expressions put to the Question in this Demand , are ( indeed ) uncouth and harsh , grating upon eares , that have any competent tast of Words ; Nor do I judge them fitting to be applied to , or spoken of him that believeth . But , 2. When a man is said by believing to justifie himself , the meaning is not , that he absolveth himself from his sins , or pronounceth a Sentence of absolution over himself , or that he imputeth righteousness unto himself , or the like ; but only that he levieth , puts forth , or performs such an Act , whereby he prevaileth with God according to his gracious Covenant and promise , to justifie him , and therein to do all these things to him , or for him . As when a man is said to save himself ( which , as we heard , is the Apostles own expression ) the meaning is not either , that by a strong hand , or by any physicall power , he over-matcheth the Devill , and keeps himself out of his Clutches , and from being carried , or thrust by him into Hell , or that he invests himself with the state of blessedness and glory , which is signified and meant by Salvation ; but that he takes such a course , as viz. By believing and persevering in it unto the end , whereby he shall find favour in the sight of God , to do these things for him . Now to say a man by believing takes an effectuall and direct course to prevail with God to forgive him his sins , to impute righteousness unto him , &c. are as proper and convenient expressions , as to say , that he prevails with him to justifie him : yet , 3. ( and lasty ) It may be considered , that one and the same thing may admit of severall considerations , and different respects ; and in , and under some one of these considerations and respects , may admit of some attributions , of which , it is not so regularly , or smoothly capable under another . As for instance , Salvation , or the saving of the Soul , is one and the same act ; yet it may be considered , either as it is procurable at the hand of God by men , as , viz. by Faith , and continuance in well-doing : or as it is a rescuing , or vindication of men by strength of Arm , from the power of the Devill ; or as it is an actuall instating in , or putting men into a reall possession of that blessedness and glory , which God hath assigned by promise unto his Saints , and those that shall be saved . Now in either of these two latter considerations , it is not ascribable unto men , but in the first of the three , as we have heard , it is . In like manner , the act of justifying is one and the same act ; yet it admits of sundry considerations . ( 1. ) It may be considered , either as an act of God imputing righteousness unto men , or as an act of his forgiving men all their sins , or as an act of Grace and high favour purchased at his hand by Christ for men : or ( lastly ) As an act attainable from God by men , for themselves , by performing of such conditions , or terms , upon , and according unto which , he hath covenanted and promised the vouchsafement of it . The former considerations of the act we speak of , are of that nature , and import , that in respect of none of them , it is attributable unto men , they all importing such things which are above the Line of men . But in the consideration last mentioned , it may in very passable and convenient Language , be attributed unto men who believe , in reference to themselves . Nor need it be offensive unto any man , to hear it said , that men who believe , in that sense justifie themselves . There are two other Causes of Justification yet remaining , not mentioned in the Title Page , amongst those that have been insisted on ; Viz. The Materiall , and the Finall : of these in few words . Concerning the materiall Cause of Justification , Sect. 18 they who make it to be either Christ himself , or the Righteousness of Christ , either active , or passive , or both , express themselves very unproperly , and confound two Causes alwaies distinct , and contradistinguished ; Viz. The efficient , and the materiall , the former being alwaies extrinsecall , the latter , intrinsecall , to the effect , or thing caused by them ( in conjunction with the other two Causes . ) And besides , in so notioning the matter , or material Cause of Justification , they decline the ordinary Rule , by which , men who love exactness and propriety , as well in conceiving , as in speaking , are wont to walk in both , in Cases of like nature and import . For whereas no Action , ( as no Accident besides ) hath any matter , or materiall Cause ( properly so called ) yet being an effect , or somewhat that is caused , there must be some Vice-matter , or somewhat answering the nature or consideration of such a materiall Cause , found in it , or relating to it . Now that which relateth unto an Action with greatest Affinity unto matter , or to a materiall Cause ▪ properly so called , is , Subjectum recipiens , or Circa quod as Logicians speak ) that is , the Subject receiving the Action , or the Object upon which the Action is acted . According to this notion , the believing , or repentant sinner , or ( which is the same ) the person justified , or to be justified , is the materiall Cause of Justification . Such a person exhibits , or presents ( as it were ) unto God , matter duly fitted and prepared according to his mind , for him to work or act upon , or about , justifyingly . And when God doth justifie such a person , he doth introduce a new form , as , Viz. Righteousness , remission of sins , or justification passive ( for these I take to be much the same ) into matter rightly and appropriatly disposed for the reception of it ; which matter is ( as hath been said ) the sinner now believing . As when fire heateth the water that is hung over it , or otherwise applyed unto it , the water is the matter upon which the fire acteth in this act of calefaction , and the heat which it causeth in the water , is the form which it induceth , or introduceth into it . This briefly for the materiall Cause of Justification . The finall Cause of Justification is commonly distinguished into that which is subordinate , or less principal , and Sect. 19 that which is ultimate , and supream . The former , is with one consent affirmed to be the great benefit , or blessedness of the Creature , or person justified ; which Blessednesse standeth in two particulars ( chiefly ) deliverance from under the guilt of sin , ( with all the misery consequentiall hereunto ) and an investiture with a regular Title or Claim unto that immortall and undefiled Inheritance , which is reserved in the Heavens , to be enjoyed in due time by all those , who shall be found in a due capacity to be admitted into part and fellowship therein . The ultimate , or supream end , or materiall Cause of Justification , is concluded with a Nemine contradicente ( as far as I know ) to be the Glory of God , partly in the just vindication of a sinner from under the guilt of sin , and from the punishment incurred thereby , and partly in the Salvation , and eternall Glorification of the person so vindicated . As for the opinion , or notion of those , who conceive that God designeth nothing , acteth nothing ( in strictness and propriety of consideration ) for himself , or for his own Glory , ultimately ; but all for the good and benefit of his Creature : I shall not upon this occasion , either plead , or implead it ; only I shall crave leave to say this , that as far as I have yet looked into it , and conversed with it , I do not find it so extravagant , or uncouth , or so hard of reconcilement , either with the Scriptures , where they seem most contradicting it , or with any the received grounds or principles of Christian Religion , as I suppose it is like to seem unto many at its first appearance and hearing . And though there may be more in the opinion , were it narrowly examined and scan'd , from the one end of it unto the other , as well for the glory of God , as for the benefit and comfort of the Creature , yet because such an examination of it may haply require a just Treatise , and more of the ordinary rank of Professors are more like to be startled or amazed at it , then to embrace it , I shall therefore forbear to encumber the commonly received Doctrine concerning the finall Cause , or ultimate end of Justification , with any further mention of it . Thus we have shewed , how great a number , and what variety , as well of things , as of persons , there are , all , both of the one kind , and the other , joyning hand in hand , and making ( as it were ) one shoulder to bring the great blessing of Justification upon the head of a poor sinner . God , who is wonderfull in counsell , and excellent in working , a judged it meet , that a matter of so gracious and rare , of so profound and wonderfull a contrivance , should pass through many hands , before his Creature , Man , to whom it was meant and intended , should be invested with the actuall possession and enjoyment of it . There is scarce any thing of a more humbling consideration to the height and pride of the Spirit of a man , then to be subjected to a multiplicity of dependences , especially upon such , either persons , or things , which he either judgeth but equal unto , but most of all , if beneath himself , for the obtaining of that , of which he stands in need , and without which , he fully understands that it cannot be well with him . Such a posture , or subjection as this , sets him of● at the greatest distance in his condition from God in point of true Greatness and Glory . Nor is there any thing in all the unlimited circumference of the blessedness of God , that renders him greater , or more glorious in the eyes of his Creature , then his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or self sufficiency , and his absolute independency upon all , whether persons , or things whatsoever , besides himself . And ( doubtless ) in such cases , where the number of dependencies is not established by any indispensable Law , or Decree of God , they that can contract themselves to the smaller number of them , for the enjoyment of themselves with comfort and contentment , will reduce their present conditions to the nearest affinity , whereof it is capable , with the blessedness of God himself . But where God hath by any revealed appointment , or declared will , suspended the attainment of any spirituall enjoyment , priviledge , or blessing , upon mens application of themselves unto him in the use of such and such means , of what number , or kind soever , their non-subjection to this Law , or appointment of his in the neglect of any one of these means , is of a very dangerous and sad presage , that they will fall short in the attainment of the blessing . And for this reason my Soul cannot but sadly lament over the case and condition , of all those , who have in the ignorance , vanity , and pride of their Spirits , turn'd their backs upon the Ministry of the Gospel , setting their Faces towards Fancies and conceited Methods of their own ( though of Satans Inspiration ) for their justification in the sight of God ; whereas it hath been evidently shewed and proved from the Mouth of Godhimself , that amongst those various Actors in and about , the great business of Justification , which have been presented upon the Theater of this brief Discourse , he hath assigned a worthy co-operation , or part , unto the Ministry , and Ministers of the Gospel . Therefore they , who disdain to have the royall Robe of Righteousness , or Justification , put upon them by men of this Function and Office , as judging them unworthy , and too mean to serve them in so high and sacred a Concernment , for any hope that I am able , upon any good ground , to give them of a better Issue , they are never like to wear it . FINIS . These Books following are to be sold by Henry Eversden , at the Grey-hound in Pauls Church-yard . IMputatio Fidei , Or a Treatise of Justification ; wherein the imputation of Faith for Righteousness ( mentioned in Rom. 4. 5 , 6. ) is explained by Mr. John Goodwin , Minister of the Gospel : In Quarto . Triumviri , Or the Genius , Spirit , and Deportment of the three Men , Mr. Richard Resbury , Mr. John Pawson , and Mr. George Kendall , in their late Writings against the Free Grace of God in the Redemption of the World , and vouchsafement of means of Salvation unto men ; briefly described in their native and true Colours , borrowed of themselves in their Writings ( respectively . ) Together with some brief touches ( in the Preface ) upon Dr. John Owen , Mr. Thomas Lamb ( of the Spittle ) Mr. Jeans , Mr. Obadiah How , and Mr. Marchamond Needham , in relation to their late Writings against the Author : In Quarto , by Mr. John Goodwin . The Tryers and Ejectors tryed and cast by the Laws of God and Men , by John Goodwin . Mercy in her Exaltation , a Sermon preached at the Funerall of Mr. Thomas Taylor , by Mr. John Goodwin : In Quarto . Anabaptists Meribah , or Waters of Strife ; being an Answer to Mr. Lamb Merchant , by Mr. Price , one of Mr John Goodwins Congregation . The Natural Mans Case stated , Or an exact Map of the little World , Man , in 17 Sermons , by Mr. Christopher Love ; to which is added a Sermon preached at his Funerall , by Mr. Thomas Man●on of Newington : In Octavo . A Comment on Ruth ; together with two Sermons , one teaching how to live well , the other minding all how to dye well ; by Thomas Fuller , Author of the Holy State . Gospel publick Worship , Or the Translation , Metaphrase , Analysis , and Exposition of Rom. 12. from Vers . 1. to 8. describing the ●omp●eat Pattern of Gospel-worship . Also an Exposition of the 18. Chapter of Matthew ; to which is a●ded , A discovery of Adams theefold estate in Paradice , Viz. Mo●●l , Legal , and Evangelical , by Thomas ▪ Brewer : In Octavo . ●●ds Glory in mans happiness , or the freeness of Gods Grace 〈…〉 us , by Francis Taylor of Canterbury : In Octavo . The Lords Prayer unclasped , being a vindication of it against all Schismaticks and Hereticks , called Enthu●siasts and Fratricilli , by Harwood , B. D. The Grand Inquiry who is the righteous man , by William Moor Minister in Whal●y in Lancashire . The just mans Defence , being the Declaration of the Judgement of James Arminius , concerning Election & Reprobation . Pearls of Eloquence , or the School of Complements , wherein Ladies , and Gentlewomen may accommodate their Court by practice , by William Elder , Gent : In 12. The Universall Body of Physick , in 5 Books ; Comprehending the several Treatises of the Nature of Diseases , and their Causes , of Symptoms , of the preservation of Health , and of Cures . Written in Latine by that famous and learned Doctor , Laz. Riverius , Counsellor and Physitian to the present K. of France , and Professor in the University of Montpelier ▪ Exactly translated into English by William Car Practitioner in Physick . An Exposition , with Practical Observations on the 9 first Ch. o● the Prov. by Fra●● Taylor , Minister of Canterbury : In Quarto . An Exposition , with practical Observations , on the whole Book of Canticles , by Jo. Robotham , Minister of the Gospel : In Quarto . An Idea , Or body of Church-Discipline in the Theorick and Practick , by Mr. Roggers : In Quarto . The Right of Dominions , Or the Prerogative of Kings , proved from Scripture , by Dr. Welden . Lucas Redivivus , Or the Gospel-physitian , prescribing ( by way of meditation ) Divine physick to prevent Diseases , not yet entred upon the Soul , by John Anthony , Dr. in Physick : In Quarto . Notes, typically marginal, from the original text Notes for div A41483e-3150 How God justifieth , or what he contributeth towards Justification . How the Grace of God contributeth towards the justification of a Sinner . How the D●cree of Go● worketh towords Justfication . ●ow , or what 〈◊〉 Authori● of God con●ibuteth to●ards Justi●ation . How Christ ●ustifieth . * It is not unlike but that in some of my former writings , before I made ● m ●e narrow search into the district import of the word , I my self have used it in that ordinary notion ▪ How the active Obedience of Christ justifieth . How the passive Obedience of Christ justifieth . How the Resurrectio● of Christ from the dead justifieth . How the knowledge of Christ justifieth . How the Spirit of God is , or may be say● to justifie men . How Faith justifieth . * See Job 11. 2 3● . 2. 33. 32. Isa. 43. 9. ●6 . Isa. 45 ▪ 25 Jer. 3 ▪ 11. Ezek. 16. 5● , 52. Luk. 16. 15. 18. 14. 1 Tim. 3. 16. Jam. 2. 21 , 24 , 25. How , or in what respect , Repentance , is , or may be said , to justifie . k Tim. 2. 25. How good works are , and may be , said to justifie . How Remission of sins justifieth . How the Scripture ▪ or Word of God justifi● How the Minister of the word may be sayd to justifie . a Non novum est , verba quae Deo summo jure competunt , aut Christo , sensu qu●dam subordinato tribui h●minibu● , H●g . Grot. M. 1 Tim. 4 16. How a person may be sayd to justifie himself . Concerning the materiall Cause of Justification . Concerning the finall Cause of Justification . The Conclusion . a Isa. 28 , 29. 
A91793	----	Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson. Richardson, Samuel, fl. 1643-1658. This text is an enriched version of the TCP digital transcription A91793 of text R201586 in the English Short Title Catalog (Thomason E392_32). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 194 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91793 Wing R1408 Thomason E392_32 ESTC R201586 99862085 99862085 114234 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91793) Transcribed from: (Early English Books Online ; image set 114234) Images scanned from microfilm: (Thomason Tracts ; 62:E392[32]) Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson. Richardson, Samuel, fl. 1643-1658. Kiffin, William, 1616-1701. [8], 67, [1] p. Printed by M.S. & are to be sould by Hannah Allen at the signe of the Crowne in Popes-head-Alley. And George Whittington at the Anchor neere the Royall-Exchange., London; : 1647. "The epistle to the reader" is signed: William Kiffin. Annotation on Thomason copy: "June 17". Reproduction of the original in the British Library. eng Justification (Christian theology) -- Early works to 1800. Arminianism -- Early works to 1800. A91793 R201586 (Thomason E392_32). civilwar no Justification by Christ alone,: a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Richardson, Samuel 1647 36645 481 0 0 0 3 0 139 F The rate of 139 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-07 John Latta Sampled and proofread 2007-07 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion JUSTIFICATION BY CHRIST ALONE , A Fountaine of life and comfort , Declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse , in that he tooke away & healed all his , from all sinnes , and presented them to God holy without fault in his sight . And the Objections against this are Answered , for the consolation of such as beleive ; & that they may not ascribe that which is proper to Christs Preistly Office , to their beleiving . Isa. 53. 11. By his knowledge shall my righteous servant justifie many for he shall beare their iniquities . Joh. 19. 28. 30. Jesus knowing that all things were now accomplished , that the Scripture might be fulfilled ; he said it is finished , and he bowed his head and gave up the ghost . Col. 21. 22. In the body of his flesh through death , to make you holy and unblamable , and without fault in his sight . Rom. 5. 9. Being justified by his bloud . Cant. 4. 7. Thou art all faire my love , there is no spot in thee . By Samuel Richardson . LONDON ; Printed by M. S. & are to be sould by Hannah Allen at the signe of the Crowne in Popes-head-Alley . And George Whitington at the Anchor neere the Royall-Exchange . 1647. TO ALL THAT LOVE THE LORD JESUS In SINCERITY and truth , ( Heires of the purchased Possession in Christ Jesus ) Who hath loved us and washed away our sins in his owne blood . Grace and Peace be multiplyed . DEarly beloved brethren , These are the last times wherein iniquity abounds , and the love of many waxeth cold ; so as wee are ready to misconst●re , and take all things in the worst part from God or man , For want of love . The times are perilous , I cannot but desire you before I goe hence , That yee keepe your selves pure from the error of the wicked ( and from Idoles , and to love one another ) And that you may the better doe it . 1. Keepe to and hold fast the wholesome Pattern of sound words , which are expressed in the holy Scriptures , 1 Tim. 6. 3. and 4. 6. For if yee come once to forsake the words and exp●●ssions of Christ , you will quickly lose the Truth of Christ ; and receive error instead of Truth , I cannot but beleive when the Apostle condemnes preaching Christ in wisdome of words , 1. Cor. 2. 17. 8. 24. He mainely strikes at holding out the Truth in strange & curious words , which tend to render men excellent , a man of great parts and incomes , so this also suites with the fleshly humors of the hearers ; and to pussell their understandings , as Circumlocution Intrinsicall &c. Which is no other to the common people then a strange Language , which they understand not . Also to take heed , that you deny not the truth of the Letter of the Scriptures , ( as the manner of some is ) nor so to rest in the letter , as to come short of the sense and meaning of it ; If the first be admitted we may burne the Bible : For if it be not true , what shall wee doe with it ? If some of it be false , why not the rest also ? And then who can tell what is truth ? And so we● vent●●● our soules upon uncertainties , this is dishonourable to Christ , and uncomfortable : and to be abhorred by all , and is the onely way to bring in and defend all errors , on the other side , if wee affirme that the minde of God is so expressed in the letter , in so many words as he that can reade may see it , is to deny any Interpretation of Scripture , and to deny them to be a Mystery : But without controversie , great is the Mysterie of godlinesse , and he that observes the variety of expressions in Scripture concerning one thing , may well confesse ; that unlesse the holy Spirit reveale to us the deepe things of God , wee cannot knowe them , therefore take great heed you receive not any thing for truth , unlesse for the substance of it , it clearly appeare in the Scripture : which is to be our Rule , both for Doctrine , and manners . Some place justification to be onely in the Conscience , but wee place it onely in Christ where it is , and to whome it belongs : Justification consists in takeing away of sinne , and none but Christ can doe that ; justification & acceptation are one : For without justification there is no acceptation , and seeing wee are accepted in Christ wee are justified in him ; If our justification be a spirituall blessing ( as it is ) then it is in Christ where all spirituall blessings are , Blessed be God , who hath blessed us with all spirituall blessings in Christ , Ephes. 13. Where our redemption and righteousnesse is , there is our justification : for righteousnesse and justification are one ; and this wee have not in our selves , but in Christ , who is made unto us of God , wisdome righteousnesse , 1 Cor. 1. 30. In whome wee have redemption , Col. 1. 14. Our justification is a part of our compleatnesse : Therefore where wee are compleate there we are justified , but wee are not compleate in our selves , but in him Col. 2. 10. If all things on which depends our happynesse were accomplished , Joh. 19 28. then was our justification also : for without that no man coulde be saved . This mystery of Christ is a great mystery : oh meditate and dive as deep as you are able into this mystery , the benefit will be great and sweet ; The more I am exercised herein , the more I see into it and injoy justification by Christ alone , and more clearely see our beleiving cannot justifie us : yet I deny no● , but the power to beleive i● from the Spirit , which is the life of motion in faith , the life of faith , is the life of Christ , as I have treated else where ; what faith is , and what it doth , and wherein it differes from presumption , &c. God hath given faith to his to know , assent and beleive the Truth , Heb. 11. 3 , Acts , 28. 24. To incourage us to goe to God , for all wee need , Acts , 26. 18. To inable us to suffer for Christ , Heb. 11. To conquer enemies , Ephes. 6. 16. To make our afflictions easie to beare , to in able us to obey , Rom. 15. To cleave to God , Acts , 11. 23. To his word , Psal. 119. 30 , 31. To hope in his mercy , Psal. 147. 11. To depend upon Jesus Christ alone for life and salvation ; what more necessary and usefull in this life then faith ? There is a light in faith , and as our blind eyes and da●ke understandings are inlightned , Ephes. 1. 18. and 5. 13. so accordingly wee are filled with the fulnesse of God , Ephes , 5. 19. Fulnesse of knowledge is that perfection wee are to presse after , Phil. 3. 12. 17. Col. 2. 2. 4 , 12. This sight shewes us our justification to be in Christ alone ; And the seeking a further measure of knowledge is a seeking to be justified , Gal. 2. 17. Because this knowledge is that which justifieth our Consciences . Also wee confesse that he that beleives not hath no knowledge of any justification , all that are without faith they are visiblely in a perishing state , there is not the least appearance to the contrary , no man may apply salvation to such as beleive not , nor may they apply any to themselves , such as beleive not have no injoyment of God , no true peace , no evidence of life , no right to Baptisme , or the Supper , they cannot see the mystery of the Truth ; He cannot honour God nor love the truth , nor suffer for it . Yet faith cannot satisfie justice , nor merit the pardon of the least sinne , only Christ can doe that . And that exposition that gives most glory to Christ and least to man , I beleive is the truth , and that which occasioned me to write at this time . For since my Booke intitled the Saints Desire hath been published , I have received severall Objections against what I have write in Page 147. Namely , That wee are justified by Christ alone , and not by our beleiving . Some affirme the contrary , their Reasons with an answer I here present to your considerations : Because I am perswaded I have written the truth , & that the contrary opinion is dishonourable to our Lord Iesus Christ , in that they ascribe not their justification to him alone ; but to something else , namely , their beleeving . You know this Doctrine I contend for , is the Doctrine of free Grace , in the knowledge whereof you finde sweetnesse , because the works of your salvation is finished by Christ ; Whose workes are all perfect , This glads your hearts and keeps your soules from fainting , this removes all objections , that otherwise would discourage us , this is the Fountaine that cannot be drawn dry , that ever flowes with sweet & strong consolation , full of Spirit and life : where our soules may drinke freely at all times , and be refreshed with this marrow and fatnesse , That all is finished . My desire is that they into whose hands this shall come , would consider seriously what I have written , and know that no man is to be beleived upon his bare word ; therefore search the Scriptures whether these things be so or no , & if any thing I have written be not according to them , that they let that goe . My whole scope and aime in these few lines , is to prove that we are justified by Christ alone , who is our justification , and that wee are not justified by any thing that is in us . 2. That faith or any thing in us is not a cause , meanes , or condition , required ( to pertake of the Covenant of Grace , justification or salvation ) but onely fruits and effects of the Covenant , Thirdly , That the elect were ever in the love of God , & did ever so appeare to him just and righteous , in and by Christ . We have known and beleived the love that God hath to us , God is love , and he that dwells in love , dwelleth in God , and God in him . The God of love so unite all the hearts of his people to his truth , and one unto another , that so we may walke in the truth , and live and die in love . Your fellow servant and brother in the Fellowship of the Saints , who keepe the commandements of God , & the faith of Jesus . Samuel Richardson . TO THE HOLY SPOUSE OF JESUS CHRIST , WHO ARE subject to him in the obedience of the Gospel . Grace and Peace be multiplyed . Dearely beloved brethren ; AS there is nothing that fraile man is more lyable to , then in the things of God to mistake ; and call darknesse light , and light darknesse , so by how much the more spirituall any Truth is , by so much the more men are apt to fall short of the knowledge of the glory of it ; and to intermingle with it something of their owne , as that which may make it commendable and beautifull in their eyes : And above all others that which this smale insueing Treatise speakes of , Namely , Justification by Christ alone ; Without having respect either to any thing in the creature , or done by the creature . This favouring so much of pure grace in respect of the love of God , and that Covenant which lies between Christ and God ; as that the poore creature , man , knowes not how to owne or receive it . And truely it must be no lesse nor no other power put forth by God to cause the soule to be beleive this , then was put forth in raising up Christ from the dead , Ephe. 1. 18. And truly amongst those who are the beloved ones of our Lord Jesus , who have a like share & intrest in him as their life & peace : There is an aptnesse in men to miscarry in the knowledge of this rich grace of God ; Some being apt to conceive that there is no Justification of a creature in no sense before and without faith , and so make Faith a joynt-partner with Christ in the businesse of Justification : For indeed this is to me a certaine truth , that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to , and therefore if there be no Justification in no sense considered , but as it hath respect to faith . It is much to be feared , That that opinion claimes a great share of that glory which is peculiar to Christ Jesus alone . That the Scripture holds forth justification by faith in a sense is very cleare : but yet under no other consideration , but by way of evidence , Heb. 11. 1 , 2. And as it respects the taking away of sin from off the Conscience : For indeed the debt is paid by the bloud of Christ alone , and wee are therefore said to be justified by his bloud , Rom. 5. 9. For indeed as Christ Jesus our Lord hath paid the debt , The Lord having laid upon him the iniquities of us all . So doth he declare this ( satisfaction and acceptation of us in Christ ) by faith ; That being the eye of the understanding whereby the soule comes to see the great things which God the Father hath prepared for them . Beloved these are the last times , wherein it behooves you to beg with much earnestnesse strength from the Lord ; that he may put straight stepps to your feet , that you may walke to his praise , exalting him alone as your life and glory . Which was the maine end of the Author presenting these few lines to your consideration , wherefore read it carefully , and noble B●rean like try all things , and hold fast that which is good . And it shall be his desire , who desires nothing more in this world , then your growth in the knowledge of Christ Jesus ; and your walking as the children of the light , That the God of all grace may cause all grace to abound in you to his owne glory : So prayeth hee . That is yours in the Lord , in all services of duty and love . WILLIAM KIFFEN . JUSTIFICATION BY CHRIST ALONE . REVELATIONS 1. 5. Unto him that hath loved us , and washed away our sins in his owne blood . THese words contain the virtue , fruit , and effectualnesse of Christs death , and the benefit , priviledge and happinesse of the sonnes of God by it . In these words wee are to consider . 1. The persons whose sinnes Christ washed away , and they were all those who were given to Christ , Jo●. 17. 29. 2. What is he that washed their sinnes away , and that is the Lord Jesus Christ , ver. 5. 3. How and by what meanes he washed them away , and that was with his bloud . It is ascribed to his blood , Because , Without bloud there is no remission , Heb. 9. 22. Question , Did Christs blood , as bloud , Simply so considered , effect this worke ? Ans. No , there is something else included in it . As appeares , The bloud of Christ , who through the eternall Spirit , offered himselfe without spot to God , Heb. 9. 14. The word was God , the word tooke flesh , Joh. 1. 14. Christ who is God : by taking flesh , united the Elect by his flesh to himselfe , and so became one with God , as God and Christ are one , Joh. 17. 22. 23. So that the flesh of Christ became ( in an unspeakable maner ) one with the perfection of the Divine , and Infinite Being , which was the life and substance of all , which lay hid under , This vaile that is to say his flesh , Heb. 10. 20. So that by the power of his Divine Nature , he might make satisfaction in and by the humane ; and by reason of this union there was an infinite value and worth in Christs bloud ; therefore it is called , The precious bloud of Christ , 1 Pet. 1. 19. yea the blood of God , Acts 20. 28. So that we may not know Christ simply after the flesh , but in the flesh , and in the Spirit together , 2 Cor 5. 16. 4. The time when he washed their sinnes away , which was then when he shed his bloud : for in his bloud they were washed away , Christs bloud and their sinnes went away together . 5. The ground and cause why he tooke their sinnes away : Was his love which was in himselfe , nothing in us or done by us , could move him to die for us . The Summe of all is , That Jesus Christ by once offering the Sacrifice of himselfe when he was upon the crosse , he tooke away , put to an end , blotted out and utterly destroyed all the sinnes of his people for ever ; and presented them just , righteous and holy , without spot before God . This will appeare , to be true if yee consider these severall Reasons , which are proved by plaine Scriptures . 1. Because that was the time which Christ was to doe this worke in . Seventie weeks are determined upon thy people , and upon the holy City , to finish the transgressions , and to make an end of sins , and to make reconciliaton for iniquity , and to bring in everlasting righteousnesse , and to seale up the vision and Prophecie , and to anoint the most holy . And after threescore and two weeks shall the Mesiah be cut off but not for himselfe . And he shall confirme the Covenant with many &c. Dan. 9. 24 , 25 , 26 , 27. Which time was at an end when Christ died , therefore it is said , The yeare of my Redeemed is come , Isa. 63. 4. Yea , the houre is come saith Christ , Joh. 17. 1. 2. Because , Christ was ordained of God to take away sinnes , and to present us holy , Who verily was fore ordained to redeeme us with his precious blood , 1. Pet. 1. 19. 20. For he hath made him to be sin for us that knew no sin , that we might be made the righteousnesse of God in him : 2 Cor. 5. 21. Who of God in made unto us wisdom , righteousnesse , sanctification and redemption . 1 Cor. 1. 30. 3. Because Christ was mighty to save . Therefore he did do this work himself alone : Who is this that cometh from Ed●m with dyed garments from Bozrah ? that is glorious in his apparell , travelling in the greatnesse of his strength ? I that speak in righteousnesse , mighty to save . I have troden the wine-presse alone , and of the people there was none with me . I looked , and there was none to help ; therefore my own arm brought salvation unto me . Isa. 63. So that Christ did all this work alone , for none else could help . Then thou spakest in a vision to thy holy One , and said , I have layed help upon one that is mighty . Psal. 89. 19. 4. Because Christ took flesh on purpose to effect this work : Wherefore when he came into the world , he said ; Sacrifices and offerings thou wouldst not ; but a body thou hast prepared for me : in burnt offerings and sacrifices for sin thou hadst no pleasure . Heb. 10. 5. It was the will of God that Christ should by the shedding his blood sanctifie his , by the which will we are sanctified through the offering of the body of Jesus once for all . Heb. 10. 5. to 11. 6. Because Jesus Christ came on purpose to take away our sins , &c. Then said I , L● , I come to de ●hy will , O God . Heb. 10. He was manifested to take away o● sins , and in him i● no sin . 1 Joh. 3. 5. Once in the end of the world hath he appeared to take away sin by the sacrifice of himself . Heb. 9. 12. 25 , 26 , 28. 7. Because Jesus Christ was made a curse for us , and suffered all the punishment due to us for sin : Christ hath redeemed us from the curse of the Law , being made a curse for us . Gal. 3. 13. Surely he hath born our griefs , and carried our sorrows : we did esteem him stricken , and smitten of God , and afflicted . He was wounded for our transgressions , he was bruised for our iniquities : the chastisement of our peace was upon him : the Lord hath laid on him the iniquity of us all . He bare the sins of many , and made intercession for the transgressours . Isa. 53. 8. Because the Scriptures saith he hath obtained eternall redemption for us : Having obtained eternall redemption for us , Hebr. 9. In whom we have redemption through his blood , the forgivensse reproveable in his sight . Col. 1. 20 , 21 , 22. For this end Christ gave himself for his Church , that he might present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it might be holy without blemish . Ephes. 5. Therefore the Scriptures say , all our sins are scattered , removed , cast behinde his back : Thou hast cast all my sins behinde thy back . Isa. 38. 17. They are cast into the depth of the Sea : Mich. 7. 19. As farre as the East is from the West , so farre hath he removed our t●ansgr●●ssions from us . Psal. 103. 12. This is something , but this is not all , they are covered : Whose sin is covered , Psal. 32. 1. Yet the soul is not satisfied , because a thing may have a being that is covered ; therefore God saith they are b●otted out , I have blotted out as a thick lond thy transgressions , and as a cloud thy sin . Isa. 44. 22. This is more , for now they are not , they have no being . But God can remember that which is not : this is answered , for God saith , I will not remember thy sins : Isa. 43. 25. I will remember their sins no more : Jer. 31. 34. I hope now you are satisfied . 16. Because they are holy , and without spot . Therefore Christ saith of his , Thou art all fair , my love , there is no spot in thee . Song 4. 7. My love , my fair one : Song 2. 10. They are without fault before the throne of God . Revel. 14. 5. Now this could not have been , if Christ had not in the body of his flesh through death made them so holy , and presented them so to God . As Col. 1. 21 , 23. Eph. 5. 17. Because Christ saith that we are without ●in ; we may have boldnesse in the day of judgement , because as he is , so are we in this world . 1 Joh. 4. 17. How is Christ , I pray , sure he is without sin , for so saith the Scriptures : In him is no sin . 1 Joh. 3. 5. Hebr. 9. 28. Thus we are now , as we are in Christ in respect of his righteousnesse , which is ours though it be in him ; I say this our perfection and happinesse is in respect of our justification , and as we are in Christ : for as we are in our selves simply so considered ( though we were never out of Christ ) in our bodies , in the flesh , we are not capable of so great perfection in this life ; for the Apostle saith , If any man saith he hath no sin , he is a lyar , and deceives himself . 1 Joh. 1. 8 , 9. But these Scriptures are all true : therefore we are all fair , without fault and spot , and we are so as we are in Christ , and so we were made all this by Christ when he dyed . And seaing it must be true also that we have sin , and do sin , that is , as we are in our flesh , in our bodies , and seeing we are so notwithstanding conversion , and saith , therefore our beleeving , &c. hath not made us so perfect ; and therefore Christ upon his crosse made us so , and so presented us to God . Col. 1. 20. 22. 18. Because Christ did all that was needfull to be done to make us perfect , and present us holy . For what can be more required to the justification of a ●inner before God then to be free from all sin ? Is not he that is no sinner a righteous person ? most not he that is free from all sin , of necessity appear just , to him that knows he is so ? as God doth : it is all one to be free from sin , and to be perfectly righteous . 1 Cor. 5. 21. 1 Joh. 1. 7. there is no mediam betwixt them : By his knowledge shall my righteous servant justifie many : for he shall bear their iniquities . So that his bearing their iniquity was that which did justifie them ; and by his knowledge he knew whose sins he bore , viz. whom he justified . Isa. 53. 11. 19. Christ upon the crosse did this work for us , because the Scripture saith , He hath washed away our sins in his own blood : Rev. 5. 1. therefore they are done away . Therefore to say that they are not done away , is to contradict God in his Word , and very dishonourable to Jesus Christ , that he should be manifested to take away our sins , 1 Joh. 3. 5. that Christ should come to finish the transgression , and to make an end of sins , &c. Dan. 9. 24. 2 Cor 5. 21. and yet this work is still to do . What is this but to say , Christ came not to do it , or if he came to do it , he did not do it : for he did it not , if it be still to do . 20. Because Christ saith this work is finished , therefore it is so : for he is the faithfull and true witnesse ; therefore we may beleeve it , and affirm it is done . These words spake Jesus , I have glorified thee on earth : I have finished the work thou gavest me to do . Jesus knowing that all things were now accomplished ( that the S●ripture might be fulfilled ) saith , I thirst . When Jesus therefore had received the vineger , he said , It is finished : and he bowed his head , and gave up the gh●st . Job 19. 28. 30. and 17. 1. to 5. The work God gave Christ to do was the work of our salvation , which consisted in taking and destroying our sins , and presenting us holy , without spot to God ; and this he did by being made sin for us , th●● so we might be made ( by his being made sin for us ) the righteousnesse of God in him . 2 Cor. 5. 21. Therefore if when Christ dyed that was the time this was to be done , and if Christ was ordained to do it , if Christ was mighty to save , if Christ took flesh to do this work , if it was the will of God that he should do it , if Christ came on purpose to do it , if our sins were layed upon Christ , and he suffered the punishment the curse of them , if he hath redeemed us ; if it was prophesied of him that he shold justifie many , and that his work should prosper ; if Christ did answer his types ; if he hath exceeded all the Priests and sacrifices under the Law ; if there needs no more offerings for sin ; if Christ hath done all the Law required , if Christ hath done what he came to do , if we are justified by his blood , if he hath made us holy , and presented us without spot , if we are free from all sin , if Christ hath done all that can be done to make us just and righteous , if Christ did wash away our sins in his own blood , if Christ hath said , It is finished ; then it 's done , it 's done , it 's done , perfectly and compleatly done : and then what I have said is fully proved , namely , that Jesus Christ by once offering the sacrifice of himself , when he was on the Crosse , put an end to sin , and so destroyed all the sins of his people for ever , and presented them just , righteous , and holy , without spot , &c. before God . Col. 1. 13 , 14. 21. Col. 2. 13 , 14. Oh what a fountain of consolation is here ! what marrow and fatnesse is here , what sweetnesse is like to this , to all that beleeve ? who now may say , once sin was mine , then it was layed upon Christ , and now they are neither mine nor his ; because they are not at all : for by his blood he washed them all away ; and now they are all gone , blotted out , and shall be remembred no more , no more , no more . Now Christs righteousnesse is mine , as well as his , for I was made the righteousnesse of God in him . 2 Cor. 5. 21. And I did nothing at all to procure these things to me : in this appears free grace ; here is Christ , and Christ alone , and nothing but Christ ; all things else passe away , because they are under the Sun : Eccle. 12. they are full of mutation and change . Faith may be obscured , and the soul greatly deserted , so as to see no light . Isa. 50. 11. yet when at the worst , they need not be comfortlesse : J●h. 14. 18. for still God is their God , and their lives are hid with Christ in God . Col. 3. 3. Who is the same to da● , yesterday , and forever : Hebr. 13. 5. We change oft , but he never changeth . Mal. 3. 6. In this is our happinesse , comfort , and glory : and even then when we cannot apprehend him , yet were we in him , Ephes. 1. 4. and so we are , and ever shall be in him , and one with him , and are comprehended of him : 1 Joh. 5. 20. Because I live , saith Christ , ye shall live also . Joh. 14. 19. What Doctrine in Religion is more sweet & comfortable , more necessarie or profitable● yea , or more honorable to the Lord Jesus Christ ? This is that which holds forth the love of God , that sets the Crown upon his head , and will not give his glory to another : Isa. 42. 8. Jer. 4. 2. This will have Christ to be our life , Col. 3. 4. p●ace , Ephes. 1. 14. glory , Isa. 45. 25. This is that that thrust us out of our selves , our life , our righteousnesse , Rom. 10 3. T●t . 3. 5. to his , to live in him , ( and caused us to say , O Lord th●u ar● our righteousnesse , Ezra 9 15. The Lord our righteousnes ) which life is most sweet and serviceable , because this is sure , and more spirituall . In a word , this makes Christ all in all , Col ▪ 3. 11. and exalts him above all , which is his place . Psal. 89 19. And surely that which is the life of ou●●●els , that upon which the eternall happinesse of our 〈◊〉 de●ends , is not in any thing in us , but that is Christ in him , ● Cor. 5 21. 1 Cor. 1. 30. it lyes in him , that so it may be 〈…〉 for us . And that we might not live upon any thing within us , faith is given that by it we may live out of our selves in another , even the Lord Jesus where our life is . Col. 3 ● . 4. Surely if our life and happinesse had been infused in us , we should have lived in our selves , and not upon God . Adam had his life in him , and he lost it : therefore it 's better for us that our life is hid in Christ in God Col. 3. 3 , 4. This is comfo●tab●e indeed , 〈◊〉 God ●aith : Comfort ye my people , speak comfortably unto her , tell her that her warfare is accomplished , and her iniquity is pardoned &c. Isa. 40. 1 , 2. This is good news from heaven indeed , that this great work is finished ; it is not now to do , neither for faith nor thee . Ch●see that ye adde not , nor detract from it : if thou beest Christs , it 's thine , apply it , take comfort in it , admire G●ds love , free grace , give God all the glory of it , give none of it to faith , nor to any thing else , rejoyce in God , and thy union with him , witnesse to his truth , and suffer for him ; serve and love , and live and dye with him and his . Objections answered . We were not justified by Christ upon the Crosse , because Christ rose again for our justification . Rom 4. 24. If Christs resurrection did justifie us , then it was not faith that justified us : and seeing the resurrection of Christ was before we were born , therefore before we beleeved . Secondly , the re●urrection of Christ did justifie him , that justified us , that is , visibly declare him , and those in him to be just : for the resurrection of Christ did wonderfully declare him to be the Son of God , in that he had power to raise himself from the dead by his infinite power . Joh. 10. 17 , 18. Thirdly , Christs resurrection did , and doth declare us to be just who beleeve in him , because we beleeve in him that is the Son of God ; also Christs resurrection doth justifie all them who declare him to be the Son of God , that in so doing they witnesse to the truth . 1 Cor. 15. 15. But the Apostle saith , if Christ had not risen , they had been in their sins : 1 Cor. 15. 17. therefore Christs blood did not take away their sins . The Apostles words is to be understood , it had been so , if Christ had not been the true Messias , the Son of God ; he had not been he that could have taken away sin , if he had not risen , seeing the Prophets and Scriptures declare , that the Christ the Son of God should not onely be crucified , but also rise again the third day : Psal. 16. 9. 11. with Act. 2. 25. to 32. and 26. 22. 1 Cor. 15. 14. he must rise again the third day : Joh. 18. 32. Therefore it was not possible that Christ should be holden by death : Act. 2. 24. Also Christ said , that he would rise again the third day , Matt. 20 19. and 16. 21. And if he had not risen , he had been a false witnesse , and not he that could take away sin ; and if so , they had been still in their s●ns , and their faith vain , to beleeve a lye ; and this is the scope of the Apostles words , 1 Cor. 15. 17. But seeing Christ did rise again , he must needs be the Son of God , and the true Messias , declared to be the Son of God with power , according to the Spirit of holinesse by the resurrection from the dead : Rom. 14. Because else he could not have raised himself from the dead as he did . Therefore it must follow , that seeing that he did rise again , they were not in their sins , because he had jus●ified them in washing their sins away in his own blood . Rev. 1. 5. In as much as Christs satisfaction was sufficient , it was impossible but it must be effectuall , and could not be in vain : but it had been in vain , if notwithstanding the payment of that price , it had been still due , and we in our sins , and what were they the better for to have their sins layed upon Chri●t , if notwithstanding they were still in their sins ? yea , and how were they layed upon him , if they were never taken from us , ( or taken from us ) and layed upon us again ? and how was all things accomplished , and finished , if our justification were not finished ? all had done us no good . If Christs merits were not of greater merit then satisf●ction for sin , and so our justi●ication , how could we be said to enjoy sonship , and glory by his satisfaction ? seeing to forgive and pardon a traytor is one thing , and to confer glory and honour upon him is another : so that we may be said to be adopted and glorified by his merits , because all the grace and glory we shall enjoy is given for Christs sake , by vertue of his mediation , and consequently by his merits , Ephes. 1. 5 , 6. Gal. 4. 5. Luk. 22. 29. Ep●e . 2. 14. Col. 1. And although I see not that Christs resurrection is a part of our justification , yet unlesse he had risen again , we should have been so far from enjoying everlasting life , that we must have lyen in the grave : as appears , 1 Cor. 15. 23. Many contend , whether we be justified by Christs active or passive obedience ; all that Christ did for mans salvation was nothing else but obedience : as may appear , J●h. 12. 49. and 14. 33. his dying also , Jo●. 10. 18. By the obedience of one , we are made righteous , Rom. 5. 18 , 19. And so long as any place an ●ascri●e the whole work of mans salvation to God , and Christ , I ●m s●tisfied ; I onely exclude all created graces and qualifications in us , to be any cause of our justification , or salvation . The work of mans salvation is not yet accomplished , because Christ is now a speaking , and making intercession for us in heaven ; for he doth advocate to God for us , when we sin , therefore our sins are not fully pardoned . Hebr. 7. 25. 1 J●h. 1. 1 , 2. These Scriptures hold forth to us ( not that Christ speaks and so intercedes for us in heaven ) the continuance , vertue , fruit , and efficaciousnesse of that sacrifice , Christ offered upon the Crosse : that it doth for ever remain in force , which makes much for the consolation of those who know they have interest in i● . Compare Hebr. 12. 24. with Hebr. 11. 4. The ground and Reason why this must needs be the meaning is : 1. Because the Scriptures declare , that this work was fully done on the Crosse . Joh. 19. 28. 30. Hebr. 10. 14. 2. Because he is said to be set down : now sitting declares this work is fully done . Therefore it is said , that the Priest standeth daily mini●ring , and offering oftentimes the same sacrifices , and which can never take away sins . But this man after he had offered one sacrifice for sins for ever , sate down at the right hand of God . Hehr. 10 , 11 , 12. 3. There is none of this work now to do in heaven , because we need no speaking for us : seeing that by his stripes we are healed , Isa. 53. 5. 1 Pet. 1 , 24. We have Christs word for it , and God from heaven hath declared , that he is well pleased ( with us ) in Christ . Matth. 3. 17. And the spirits hath witnessed that our sins shall be remembred no more . Heb 10. 17 , 18. 4. Because if Christ should speak now for us with a voice , as some ignorantly say , it would follow that there is no pe●●fection in heaven , no not in God , that Christ should ●eed to sp●ak words to God , that so he might know his minde , and so prevail , &c. 5. This cals in question the immutability of God , and makes him changeable , in that he did love us , and elected us , give us Christ , yet now he is unsatisfied , is as one that is changed , and repents , and ready to destroy us for our sins ; which is contrary to the Scriptu●e , I am the Lord , I change not . Mal. 3. 6. 6. This implyes , that there is lesse love in the Father to us then there is in Christ : so as he stands in need to be prayed , and be●eeched to pardon , &c. but Christ needs none to pray him ; whereas if there were more in one then in another , it would appear to be more in the Father , in that it speaks as if he had been the originall fountain of love , in chusing us , and sending Ch●ist to dye for us . And yet we may not once think but the three are one , 1 Joh. 5. 7. alike equall in love , and whatsoever else ye can name : And the Father needs no more intreating to shew mercy to us then Christ doth , that is none at all . Also as the Scripture declares , Christ dyed to reconcile us to God ; but it is not said , that Christ ( purchased love , or ) reconciled God to us , which is worth the observing : More might be said , but I forbear . If Christ shedding his blood took away our sins , then before his blood was shed there was no sin taken away , and so they before Christ dyed did perish in their sins . They that belonged to the election of grace before Christ , were saved , and in the same way we are ; We beleeve that through the grace of our Lord Jesus Christ , we shall be saved even as they . Act. 15. 11. 2. If any thing but Christ could save them , why not us also ? but salvation is in Christ . Act 4. 12. 3. Christ is said to be the L●m●e sl●in before the foundation of the world : Rev. 13. 8. Christ being appointed to dye , Wh●verily was ordained before the world . 1. Pet. 1. 19 , 20. God looked upon him as slain . 4. For the sins that were past before Christ had payed the price of them , God was coment to trust Christ for payment ; and this is called Gods forbearance , to declare his righteousnesse for the remission of sins that are past through the for e●●ance of God : Rom. 3. 25. as a debtor may be re●ea●ed by the sureties undertaking to pay it before actuall payment be made . So it 's here : But Christ by his death m●de actuall payment for all the sins of his from the beginning to the end of the world : therefore God did accept of Christs payment , so G●d was in Christ , reconciling the wo●ld to him●elf , not imp●ting their trespasses unto them . 2 Cor. 5. 19. Psal. 32. 1 , 2. Mens sins are not pardoned before they be committed . All the sins of the elect , past , present , and to come , are pardoned by Christ , he dyed once for all , Heb. 10. 10. far ever , v , 12. For by one ●ffering ( they were deuroyed ) he hath perfected for ever them that are set apart . v. 14. 2. If it were not so , Christ must come and suffer again , or else we should perish in the unpardoned sin : for without blood there is no remission , Heb. 9. 22. 26. There is no blood in faith ; and if faith , or any thing else could pardon one fin , why not two , and why not all ? and if so , Christs death might have been spared . 3. Our faith ought to be of as large an extent , as Christs death is ; therefore seeing the death of Christ was of so large an extent , as to comprehend all sin past , present , and to come ; so likewise by one act of our faith , we are to apprehend the pardon of them all past , present , and to come : so that we beleeve those sins we shall commit are as fully and freely pardoned , as any sins we have committed . See Rom. 5. 11. to 21. The 3. Rom. 25. is brought against this , but by sins past , there we are to understand those sins which were committed before Ch●i● dyed , whereof some might doubt : also if Christ hath not pardoned , and done away all our fins to come , as well as the rest , tell me who shall take them away , and destroy them . But it is objected , this Doctrine opens a gap to licentious liberty . Answ . 1. We have the Scriptures to warrant this for truth . Secondly , the contrary Doctrine to this is to be abhorred , in that it saith , we are but partly justified , and are not perfected for ever , which is contrary to Heb. 10. 14. Thirdly , none shall stumble and hurt themselves by this truth , but such as shall perish ; and it 's no matter for them : the children must have bread though dogges may snatch it . Fourthly , the Apostle saith , If any man sin , we have an Advocate with the Father , Iesus Christ . 1 Joh. 2. 1. May not men cavill as well at this , and take encouragement to sin ? Lastly , they that are contrary to us herein , that say no sin is pardoned till after it be committed , do affirm and teach , that all the sins of the elect shall all be pardoned , it is impossible for them to perish , no sin they can commit can separate them from the love of God , life and salvation ; we say they are pardoned ; they say they shall certainly be pardoned . If it be sure to be pardoned , a corrupt heart will be as bold to venture upon that principle as this . If all our sins be pardoned , then we need not pray for pardon of them , as Matth. 6. By pardon in Matth. 6. we are to understand the manifestation of pardon , the assurance and enjoyment of pardon in the conscience ; the effect is here put for the cause . 2. It must be so understood , because there is no pardon but this now attainable : therefore not to be prayed for . For seeing Christ will dye no more , there remaineth no more sacrifice for sin . Heb. 10. 26. It●s in vain for any to pray for the pardon the remission of that sin , which is not remitted before in Christ . Heb. 10. 18. 2 Cor. 5. 19. 3. There is that which attends the act of sin , which darkens , sads and clouds the souls peace , ( though it ought not so to do ) which we are to pray to God to prevent or remove from us . David when he was converted did thus pray . Unbeleevers are still in their sins , and therefore they are not justified . The elect are in their sins visibly , untill they beleeve , and declare it by good works . They have sin in them , and they are free from sin , they are charged with sin , and yet they are free from all charge . Rom 8. 33. and clean from all sin ; he doth sin , and he cannot sin , this is a mystery : they have sin . 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin : Jam. 5. 17. Gal. 2. 11 , 12 , 13 , 14 Yet they are free from sin . Isa. 53. 5 , 6. 2 Cor. 5. 21. Song 4. 7. 1 Job . 4. 17. They cannot sin . 1 Joh. 3. 9. This is a mystery when Christ said , A little while , and ye shall see me , and a little while , ye shall not see me . They said , What is this that he saith ? we cannot tell what it is that he saith . Joh. 16. 16 , 17 , 18. Shall , and shall not was a contradiction in their understandings : so will what I say be to many . Mens sins are not forgiven till they be redeemed from a vain conversation . Then no mans sins are forgiven though they beleeve ; and so cannot enjoy forgivenesse of sin in this life : seeing every act of sin is a branch , and so a part of a vain conversation , and in many things we sin all . Then David notwithstanding he was converted , and enjoyed the pardon of his sins , as appears , Psal. 51. 12. yet he was not delivered from a vain conversation , as appeared in the matter of Bathsheba , and Vrijab : and if our justification and remission of sin did depend upon our holy walking , then the Papists do well to teach justification by works . All men are by nature children of wrath , and under the curse till they beleeve . Ephes. 2. 3. I grant all the elect are so by nature , under a state of wrath and curse ; and they had perished in it , had not Jesus Christ by his death redeemed them out of that state . And although they were so by nature , yet at the same time they were also sons of grace and love ; by nature accursed , by grace in election sure to escape it , and blessed . By wrath I understand is meant the curse of the Law , the punishment due to sin . By nature I understand the state of nature , viz : the state and condition of man by reason of Adams fall , for all men were cons●dered in him , and by his fall he made them all sinners : as Rom. 5. 18. So all the elect were considered in Christ , who by his death did free all the elect from that Fate of sin and death ; so as never since Christs death , none of the elect were under that state of wrath or curse , nor indeed could possible . be for these Reasons . 1. Because then Christ redeemed them from under the Law : Gal. 4. 4 , 5. Thou hast redeemed us by thy blood . Rev. 5. 9. Christ was made under the Law , that we might be taken from under it ; We are the children of the free woman , Gal. 4. 26. 31. We are delivered from the Law , wherein we were held : Rom. 7. 1. &c. Now we know , that whatsoever the Law saith , it saith to them that are under the Law . Rom. 3. 19. But we now are not under the Law , therefore it hath nothing to say to us , we are under grace . Rom. 6. 14. 2. Because Christ by his death put an end to the Law , the Law was not to last no longer then till Christ came ; The Law was added till the seed should come . Gal. 3. 19. Christ is the end of the Law : Rom. 10. 4. It was never in force against any of Gods elect since Christs death . We are freed from the Law by the body of Christ . Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments : Ephes. 2. 15 , 16. Col. 2. 13. 4. Now we are delivered from the Law , Rom. 7. 6. Against such there is no law : Gal. 5. 23. If the Son shall make you as free in your consciences , as the elect are free in him , you shall see , and say you were free indeed . Job . 8. 3. Because the Law is dead to us , and we to it : As a woman is freed from the law of her husband and if he be dead : so are we from the law . Wherefore my brethren , we are become dead to the law by the body of Christ , that we should be married to another , even to him , that we should serve in newnesse of spirit , and not in the oldnesse of the letter . Rom. 7. 1. to 7. The new husband is better then the old ; welcome Christ , and farewell Law . Now we have nothing to do with the Law , nor the Law with us : Our old man is crucified with him . Rom. 6. 6. He that is dead is freed from sin : v. 7. We are dead with Christ . v. 8. 4. Because there is none of Moses law now in force , to the elect , with curses to be under : no law , no transgression , no curse , no penalty in force now ; for when the Law ceased , the curses of the Law ceased also with ●t . The Law said , Cursed is every one that continueth not in all things which are written in the back of the law to doe them , Gal. 3. 10. Deut. 27. 10. 26. 5. Because Christ hath redeemed us from the curse of the law , being made a curse for us , that the blessing of Christ might come upon us . Gal. 3. 13 , 14. Christ hath under went all the curse , that all his chosen might not suffer any at all of it ; and seeing none could be redeemed from the curse without his death , Christ did dye : and there shall none be saved , but such as were by his death then redemed , for he will dye no more . Heb. 9 25 , 26. 6. Because that liberty which the Saints stand in and injoy , when they beleeve , was not procured by their conversion and faith , &c. but by Christ upon the Crosse . Stand fast in the liberty a herewith Christ hath made us free . Gal. 5. 1. This liberty Beleevers now injoy , but it was purchased then by Christs death , for then we were perfected for ever . Heb. 10. 14. Yet untill men be converted , they are visibly in a state of wrath and death . 7. We were never since in our sins , therefore the curse hath no place , it hath nothing to doe with us , we have no sin , for all our sins were laid upon Christ , as Isa. 53. 6. Christ was made sin for us . 2 Cor. 5. 21. and Curse for us . Gal. 3. 13. He then destroyed the power of death and the Divell for us , Heb. 2. 14. or else we cannot be saved . Consider , Rom. 5. 18. 19. the head and the members , viz. Christ and all the Elect , are but one . Heb. 2. 11. they make but one body , one Christ , 1 Cor. 12. 12. therefore we were crucified with Christ , Gal. 2. 20. dead and buried with Christ , Rom. 6. and were quickned together with Christ , and raised up together with Christ . Ephes. 2. 5 , 6. we were without God afar off , are made nigh by the blo●d of Christ , the enmity was slaine and reconciliation was made by the Crosse , and by nothing else . Eph. 2. 12. to 17. So that never since Christs death , none of the Elect are under wrath or curse , for Christ hath fullfilled the law for us . Lo this is the liberty of the Sons of God ; ( though none but Beleevers can know that they are Sons or elected ) a Beleever he may triumph and say , Blessed be God who hath given us victory by Jesus Christ ; the law with the curse is dead , the visage of it terribly affright many . But I see it is without any life , therefore law I care not for thee , I feare thee not , doe thy worst , thou hast no power to hurt me , I will not be justified by thee , I will not let thee come into my conscience to trouble me , I will not heare thee , nor have any thing to doe with thee , no law , no curse , no Divell , no death , nor any thing else , cannot hurt me , nor any of the Elect , For we are not under the law , but under grace . Rom. 6. 14. I may be this light will offend some , for when the Sun breakes forth , and shines in its strength , it 's an offence to weake eyes , because they are not able to behold it . It 's reported of the Eagle , that shee can looke upon the Sun , and shee tryeth and rejecteth those to be her young , that cannot looke on the Sun when it shineth it it's strength . So none but Eagle eyed Saints , can indure to looke upon the Sonne of righteousnesse , thus shining in his glory . And as it is also observed , that the light of the Sun puts out the fire , and the light of the Candle , &c. as not induring any light but it self : So it 's here where this Sonne Jesus Christ comes , out goes all fire and candle light ; not a sparke of our own fire remaines , but all is in an instant put quite out , not one sparke is left to warme or comfort us withall , Isay 50. 10. All our good workes and righteousnesse is departed from us , but 't is no matter , let them all go , because Christ is come ; he is light and heat , and a better strength and comfort , we need no other light , now Christ is come and shines most powerfully and gloriously in his brightnesse without the helpe of any thing else , that so Christ may be all in all . Col. 3. 11. 1 Cor. 15. 28. What then shall we sunne , because we are not under the law but ungrace ? God forbid . Rom. 6. 15. When the Apostle had taught , that we were redeemed from the law , and the law was abolished by Christ , and we were dead to the law , &c. It seemes by the Apostles words , that some did judge that he destroyed the law , therefore he saith , doe we then make void the Law , God forbid , yea , we establish the law , Rom. 3. 31. The law is holy , just and good ; this was necessary to silence Cavileers , and also to informe such beleevers , who through mistake might thinke that they were lawlesse now , they might do any thing , which is a miserable mistake ; all that beleeve are bound to observe the morall Law , now we are dead to Moses Law , but not to Christs , now we are married to another , Rom. 7. 4. So Christ , we ought to be subject to him and obey his commands , and though we may not heare Moses , we must heare Christ , he hath a yoak for our necks and we must put it on , and bear it , Take my yoak upon you , Mat. 11. 29. Christ gives the same law , to be a rule to all his to walk in , and obey him in . Christs Testament is his will , which is full of commands . I grant we have nothing to doe , as a cause or meanes of our exceptation , justification , or salvatition , &c. Yet we have much to doe , for to honour and glorifie God , and herein is my father glorified , that ye bring forth much fruit . John 15. 8. And although there is no curse or wrath annexed to Christs commands , ( as there was to Moses law . Gal. 3. 10. ) to constrain us to keep the law , or to be inflicted upon us , when we faile and come short , yet know , the power of divine love , sweetly and violently constrains a soule to obey Christs words , The grace of God that bringeth salvation , teacheth us to deny ungodlinesse and worldly lusts , and to live soberly and righteously and godly in this present world , Titus 2. 11. & 3. Christ saith if any man love me , he will keep my wards . John 14. 23. and 15 , 16. See Ephes. 2 , 10. Therefore , if there be any that love sin , live in sinne , take liberty to sin , live basely , in laciviousnesse , or drunkennesse , or uncleannesse , or lying , or cheating , or in any sinne , let them say what they will , they are Lyars , 1. John 1. 6. they mock themselves and others , let them consider , Gal. 5. 13. to 23. and 6. 5. 7. 8. Rom. 2. 17 , &c. and all men are to look upon them to be lyars , yea , and the basest among men , that turn Gods grace into wantonnesse . For as a man beleeves , so he obeyes , and as a mans workes are , so is his faith good or bad . Where Christ comes , all old practises are done away , and all things are become new , 2 Cor 5. 17. they cast not off the commands of God , but desire and indeavour with all their souls , to obey them , ( and though we are not capable of perfection in our obedience ) it is as naturall where the love of God hath appeared , where it is in truth in the soule , as for fire to burne , there it constraines the soule to submit to Christ in obedience , and fire shall as soone cease to burne , as for such as are converted for to cease to live godly , and live wickedly : they judge Christs yoke easie , and a sweet mercy it is for them to observe it , it 's good to do good , and to cease to doe evil , as I have proved else where . Christ saith , he came not to doe his owne will , but the will of him that sent him , John 6. 28 , 29. therefore farre be it from us to thinke that we have liberty to doe our owne wills , no , no , we must serve the Lord Christ , yet in visible appearance before they be called there is no difference . Such as beleeve not cannot please God , Heb. 11. 6. therefore they are not justified . The Apostle speakes of actions , without faith are sinfull , because the goodnesse of an action is required , that all the parts the circumstances of it be good also , whereof faith is one , and when that is wanting , the action is sinfull , and condemned by God ; therefore he saith , By faith Abel offered unto God a more excellent Sacrifice then Cain , Heb. 11. 4. But God hates all the workers of iniquity , Psal. 5. unbeleevers are workers of iniquity : therefore God doth not love them , and so they are not justified . Then it seemes that Gods love and Grace , is to men according to their workes , and as they deale with him ; this is the old principle of the Papists , and quite contrary to the Scriptures , as appears , Rom. 5. 8 , 9 , 10. Psal. 103. 10. and 130. 3. 8. The Elect before their calling , and after , do many actions that are sinfull , in which they are workers of iniquity , yet God was ever pleased with their persons in Christ , in whom they were accepted : God never hated the persons of those that belong to the election of grace , he loved them before the world began , so as to chuse them , although he knew what they were , and what they wo●ld do : is he so changeable , as now to hate their persons when they sin , and afterwards to love them again when they beleeve ; God saith ( otherwise ) I have l●ved thee with an everlasting love , therefore with loving kindnesse h●v● I drawn thee . Jer. 31. 3. I am the Lord , I change not , therefore the sons of Jacob are not consumed . Mich. 7. 18 , 19. And to say , God did purpose to love them , but he did not love them , is rediculous ; for God loved them as much before they beleeved , as he doth when they beleeve , though it appeared not . Before conversion men are dead , and cannot beleeve till God give faith . Phil. 1. 29. Is conversion and faith a fruit of hatred or love ? If you say , of love , for so it is , then it will follow that God did love the elect when they did work iniquity , yea before they did beleeve , else he would not have given them faith ; therefore those , Psal. 5. 5. are such as belong not to the election of grace ; for the next verse saith , Thou shalt destroy them : v 6. But the elect shall never be destroyed ; or else the Scripture is to be understood , that persons who live in sin appear to be such as shall be destroyed . Which I grant , and when they beleeve and forsake such wayes , it appears otherwise , that even then when they were at the worst , they were in the love of God , and ordained to life . See 2 Tim. 1. 9 , 10. Ephes. 1. 4. Act. 13. 48. All that do not beleeve are in a state of condemnation , yea they are condemned already : therefore they are not justified . Mar. 16. Job . 3. We are to understand these and the like Scriptures , to speak what men are according to vis●ble appearance , and not what men are in respect of Gods eternall decree and appointment . If it be said , the Word of God is the will and minde of God , I grant it according to the true sence and meaning of it ; and if it be the will of G●d that they shall be damned , then I say they shall never be saved : because the Lord saith , My counsell shall stand , and I will do all my pleasure : Isa. 46. 10. See Act. 2. 23. Heb. 6. 17. Yea , and if they be condemned already , there is no way to escape it . Also seeing all that now beleeve , were sometimes unbeleevers ; and if it was the wil● of God then , that they should be damned for their not beleeving , for the Word saith , Whosoever beleeved not shall be damned : Mark 16. 16. according to your exposition God hath or must change his will , or else all men must of necessity perish for their former unbelief . See I●a 14. 24. 2. The elect are not under the Law , but under grace : Rom. 6. 14 Therefore the Law hath nothing to do to sentence and curse them , they being in Christ . Ephes. 14. There is no condemnation to them . Rom. 8. 1. 33. The Scriptures saith , he shall redeem Israel , and he shall justifie many ; but they are not redeemed , nor justified untill they beleeve . Psal. 130. 8. Isa. 55. 11. We are to consider when these and the like places were written , which was before Christ dyed . From hence it is , that they are most commonly expressed in the future tense , he shall , and that not onely in the Old Testament , but in the New also , it is said , He shall save his people from their sins . For as yet Christ was not born , as appears , Matth. 1. 20 , 21. But after Christs death , the Scriptures speaks in the present tense as done , because indeed he had actually done it : therefore it is said , We ( are ) sanctified through the offering of the body of Jesus . Heb. 10. 10. He hath offered one sacrifice for sins for ever . v. 12. By one ●ffering he ( hath ) perfected for ever . v. 14. Having obtained eternall redemption for us . Heb. 9. 12. So he hath loved us , and washed away our sins in his own blood . Rev. 1. 5. So that it is alreadie done , and therefore it is not now to do . Men are not Justified untill they are in Christ , and men are not in Christ untill that they beleeve ; for men are in Christ by faith : And so Andronicus was in Christ before Paul . The Scripture saith , that Christ dwels in our hearts by faith : but where doth it say , that we are in Christ by faith ? The in being in Christ , in Ephes. 1. 4. is by election , and not by faith ; the visible Church is called , Christ , and those in the visible Church are said to be in him : and this is the being in Christ that is spoken of , Job 15. as appears , v. 2. 4. A contrary exposition inforces failing finally from grace . In this visible Church , one is in before another , as Andranious was . Also he being converted before Paul , he appeared to be in Christ before Paul did so appear : but the being in Christ , Ephes. 1. 4. the elect are not in that one before another , and a third being in Christ we know not . The Scripture doth not say , that any shall be saved but such as beleeve ; therefore faith is essentiall to salvation . No more do the Scripture say , that any shall be saved but such as obey him : 2 Thes. 1. 8 , 9. Heb. 11. 14. and 5. 9. Prov. 28. 18. Matth. 19. 17. 23. Joh. 14. 23. Who can do this , it will follow by your reason , that good works are absolutely necessary to salvation , and perseverance to the knowledge of it , ( because the Scripture saith . He that continues to the end shall be saved : Mar. 13. 3. as well as he that beleeves shall be saved . Joh. 3. 16. ) and so when men have persevered to the end of their dayes they may know it . Secondly , the Scripture declares unbeleef to be a sin , and that the sins of the elect shall not deprive them of the love of God , nor salvation : as appears , Psal. 89. 28. to 39. with Rom. 8. 33. to 39. What the Lord hath purchased for his they shall enjoy in his time , because he is faithfull that hath promised it . Heb 10. 23. if we beleeve not , yet he abideth faithfull , he cannot deny himself : as 2 Tim. 2. 13. And if not any thing shall separate them from the love of God , unbeleef shall not . Rom. 8. But God hath decreed the means as well as the end , and faith is one of the means . We grant God hath decreed the end and the means , and whatsoever God hath decreed , shall unavoidably come to passe . 2. But we deny that faith is any means of our Redemption , justification , or salvation : nothing but the Lord Jesus Christ is the means of our salvation . 3. There be means that are necessary to the revealing and injoying the comfort of it , as the holy Spirit , and as Ministers to reveal it , and faith to receive it . 4. Also there be fruits and effects of the love of God , and calling , &c. as faith , love , and our obedience to Christ , which all the Lords price in their place , yet are no means of our salvation . Faith makes us sons , for we are the sons of God by faith : Gal. 3. 26. So that application of Christ , makes him ours . By faith we know our selves to be sons of God . 2. Faith makes us not sons , but predestination : Rom. 8. 29. We were made the sons of God when we were prede●●●nated ; Having predestinated us to the adoption of children . Ephes. 1. 5. By being given to Christ , we became sons and brethren to Christ : Job . 17. 6. Isa. 8. 18 , Heb. 2. 13. we were given to Christ before Christ dyed : In bringing many sons unto glory through suffering . Heb. 2. 10 , 11. For he that is set apart , and they that are set apart are one , for which cause he is not ashamed to call them brethren : So that adoption is acceptation of us in Christ ; and our being Christs , makes us the seed , ( sons ) Gal. 3. 29. Therefore not our beleeving , for adoption is without , and before our beleeving : Ephes. 1. 5 , 6. Heb. 2. 10. Adoption is before our redemption , and comprehends all spirituall priviledges , as redemption , reconciliation , justification , glorification , Rom. 3. 24. and 8. 29 , 30. The elect were sons before they beleeved ; Because ye are sons , God hath sent forth the Spirit of his Son i● to your hearts : Gal. 4. 6. unlesse they could beleeve without the Spirit . Gal. 5. 22. They were sons before they beleeved , for because they were sons , God sent them the Spirit of his Son , that so by it they might beleeve and know that they were sons : both then , and before they beleeved . And to say they did not appeare to be Sons untill they beleeved , is true , but to say the Elect are not one with Christ , & no sons untill they beleeve , and that beleeving makes them sonnes , is to say our beleeving makes Christ ours , this we cannot assent to : for this is to set faith above Christ , and makes our happinesse to depend not upon Christ , but upon faith ; if that must give us interest and union with Christ , and so unlesse we beleeve , Christ is not ours , nor is to no purpose . So then Christ dyed for the sinnes of no man , or so died for mens sinnes , as he saved no man by his blood , and so Christ must dye for us , but our faith must save us : Thus many make Christ a servant to wait and tend upon faith , and to be at the command of faith , and this we may not beare . The Scripture saith , we are justified by faith , Rom. 5. 1. The word Faith is diversly understood , sometimes by faith is meant knowledge , as Rom. 14. 22. and sometimes faith is meant the doctrine of faith , Jude 3. So also for the profession of faith , Rom. 1. 8. Thus Simon Magus beleeved . Also by faith we are to understand the power by which we believe , as Gal. 5. 22. and sometimes by the word faith , we are to understand Christ , Rom. 4. 13. Gal. 3. 16. with 19. 23. ten times at least in this Chapter the word Faith is put for Christ . Also we are to consider , the Scripture speaks the same things of works that it speaks of faith : He that beleeves shall be saved : Mark 16. 16. He that walks uprightly shall be saved . Prov. 28. 18. If thou wilt sell all , and give it to the poore , and f●llow me , thou shalt ha●e treasure in heaven . If thou wilt enter into life , keep the Commandments . Matth. 19. 17. to 23. He that continues to the end shall be saved . Mark 13. 3. A man is justified by works , and not by faith onely . Jam. 2. 24. Take heed unto thy self , and unto the doctrine : continue in them ; for in doing this , thou shalt save thy self , and them that hear thee . 1 Tim. 4. 16. What knowest thou , O man , whether thou shalt save thy wife ? &c. 1 Cor. 7. 16. So salvation is ascribed to faith : And he said unto her , Thy sins are forgiven thee , thy faith hath saved thee . Luke 7. 48 , 49 , 50. We are saved by hope . Rom. 8. 24. Baptisme saves us . 1 Pet. 3. 21. yet Christ is he that saves his people from ●heir sins . Matt. 1. 21. So the Scriptures do oft give that to faith which is proper to Christ , as we live by faith : Galat. 2. 20. by Christ , Joh. 6. 57. we have remission of sins by faith . Act. 13. 38 , 39. by Christ , Eph. 1. 7. Col. 1. 14. We a●e justified by faith : Rom. 3. 28. Gal. 3. 24. by Christ , Isa. 53. 11. Rom. 5. 9. We have peace with God by faith : Rom. 5. 1 , 2. by Christ , Ephes. 2. 8. & 3. 12. we are sanctified by faith , Act. 15. 9. by Christ , Heb. 10. 14. 1 Cor. 1. 30. we overcome the world by faith . 1 Joh. 5. 4 , 5. by Christ , Joh. 16. 33. 1 Cor. 15. 57. We are the s●ns of God by faith : Gal. 3. 26. by Christ , Ephes. 1. 5. we have an heavenly inheritance by faith , Act. 26. 18. by Christ , Gal. 4. 7. we have eternall life by faith : Joh. 3. 16. and 5. 24. and 6. 47. 〈◊〉 Christ , 1 Joh. 5. 11 , 12. we are saved by faith , Ephes. 2. 8. by Christ , Matth. 3. 21. Joh. 3 : 17. These things are not proper to faith , but onely to Jesus Christ alone . Also the Scripture saith , It 's God that justifieth : Rom. 8. 33. with 3. 24. Christ is said to justifie : Isa. 45. 24. & 53. 11. that we are justified by his blood , Rom. 5. 9. with Rom. 8. 34 , 35. the Spirit of God is said to justifie , 1 Cor. 6. 11. These three are one . 1 Joh. 5. The question then is , by which of these we are justified before God : we conceive that is onely by Jesus Christ . Our Reason why we ascribe it to Christ alone , is : 1. Because it was promised of Christ , that he should justifie many . Isa. 45. 25. and 53. 11. 2. Reason : Because when the Scriptures expressions seem to contradict one another , those expressions that ascribe most to Christ are the clearest and nearest the center , the rest are to follow that , and be interpreted by them ; for the Scriptures are to be interpreted for Christ , and not against him . Thirdly , Because the whole voice of the Scripture being layed together , doth wholly drive to set up , and exalt Jesus Christ alone , to acknowledge him to be as he is all in all : Col. 3. 11. therefore he is called , The Author of salvation : Heb. 5. 9. and the means of our salvation through his blood : Ephes. 1. 7. Col. 1. 14. and Salvation it self : Isa. 49. 6. And if we should not ascribe our justification to God , to Christ alone , God could not be all in all . 1 Cor. 15. 28. Col. 3. 11. 4. Because all things else besides God are but means of our knowing and injoying him that is the substance . 5. Because all that faith can do , is onely to receive remission of sins . Act. 26. 18. it cannot give remission of sins , faith cannot satisfie justice , nor merit pardon for the least sin , &c. 6. Because the Scripture saith , We a●e justified by his blood : Rom. 5. 9 , &c. These and the like Reasons cause us to conceive that we are justified onely by Christ alone . And therefore when the Scripture saith we are justified by faith , by faith , we are to understand Christ : or else to understand it not properly , but in a large sense , not as if faith did justifie us , but onely Christ . For 1. it is the language of the Scripture to give The names of things to that which is not the thng , but the similitude of it ; thus the similitude of Samuel is called Samuel : 1 Sam. 28. 14 , 15. And an Image is called a God : So the Priests offerings are said to cleanse men from sin , Levit. 20. 30. and yet they nor their offering did not take away sin . 2. So we may be said to be justified by faith , as well as we are said to be justified by our works : Jam. 2. 24. because by it we are justified to men , and cannot be justified before men without faith and works . Jam. 2. 24. 3. Because faith hath a relation and dependance on Christ , the one implyes the other as a father implyes a son ; and an husband a wife , they are relatives . Faith looks onely to Christ , and fixed in God : That your faith and hope may be in G●d . 1 Pet. 1. 20 , 21. Faith and Christ go together , where one is present , the other is present also . And , 4. Inasmuch as faith most honours God , and is all for God , and we enjoy the comfort of our justification through faith , Phil. 3. 9. Rom 5. 1. it may have the name , in as much as faith is an effect of justification ; Now it is the manner of Scripture to put the effect for the cause : as Rom. 9. 33. with Isa. 28. 16. for making haste in Isa. Paul saith , shall not be ashamed . Shame and confusion being an effect that follows haste . So sinners are said to love death , because they love sin which is the cause , and death the effect . Some affirm faith doth justifie , because by faith we receive our justification : by the same reason the hand that receives a pardon from the Prince , it may be said his hand pardoned him ; and why may he not as well say he pardoned himself , because his hand did receive it ? I thought giving and receiving had bin two things . And if faith may be said to justifie , because it receives justification , sure it is in a very large sence . And seeing we by the act of faith receive justification , &c. then it 's the acts of faith that justifieth . Which yet some evade . Secondly , our faith , that is to say , our beleeving cannot justifie us , because it is not our righteousnesse . For not any thing can be our righteousnesse or justification unto us , but that which is made sin and curse for us , onely Christ is both these to his : He hath made him to be sin for us , Christ hath redeemed us from the curse of the law , being made a curse for us . Gal. 3. 13. therefore he bare our sins , and was wounded for us , that be might bring us to God . 1 Pet. 1. 18. Nothing can justifie us , but that which is our reconciliation , our righteousnesse and peace ; and nothing can procure peace to us , but that which justifieth us , and covereth our iniquities , that separate us from God : Isa. 57. and 59. 2. For he is our peace , who hath broken down the middle wall of partition between us . Ephes. 2. 14 , 15 , 17. Can faith do these things for us ? surely no . Christ became our righteousnesse by his obedience . Or more strictly by his obedience to the death of the Crosse : Col. 1. 20. Ephes. 2. 16. God did ordain him to be our righteousnesse , 1 Pet. 1. 18 , 19 , 20. and therefore we ought to look upon Christ to be our righteousnesse , because God hath made him so : 1 Cor. 1. 30. 2 Cor. 5. 21. Nothing can redeem us , and set us free from bondage but Christ : He● . 2. 14 , 15. Heb. 9. 26 , 28. Nothing can present us holy , and unblameable , but Christ : Col. 1. 22. therefore Christs Testament declares , that all the parts of our redemption , justification , reconciliation , salvation , are attributed to Christs blood , to his death : Col. 1. 20. Ephe. 2. 16. Heb. 9. and 10. Rom. 5. 9. the slaying our enmity , the destroying our spirituall enemies , &c. is attributed to his Crosse : therefore the word of the Gospel is called the Word or preaching of the Crosse . 1 Cor. 1. 18 , 23. Therefore the main and speciall thing the Apostle desired to know , and drove at in all his Preaching , was nothing else but Jesus Christ and him crucified . And if the preaching of Christ in wisdom of words , the Crosse of Christ might be made of no effect , as 1 Cor. 1. 17. much more do they make the death of Christ of no effect , who will have any thing besides Christ alone to be their righteousnesse , in whole or in part : men please themselves with a conceit that they do not dishonour Jesus Christ , in their ascribing their justification to faith ; because faith is a grace of Christ , and so from Christ . But by the same reason we may ascribe our justification to love , patience , te● perance , goodnesse , &c. because they are from Christ , and fruits of the same spirit faith is : Gal. 5. 22. And may we not also by the same reason ascribe our justification to all our spirituall performances , prayers , tears , and all our good works ; because the power by which we do these , is from Christ : For without me , faith Christ , ye can do nothing . Joh. 15. 5. O all ye sons and daughters of the most High , lift up your voice , and cry , No inherent holinesse to justification , as well as no works of the Law ; for whatsoever is in us , and acted by us , and passeth through us , is defiled by us : All our righteousnesses are as filthy rag● . Isa. 64. 6. Not by worke of righteousnesse which we have done , but according to his mercy he saved us . &c. Tit. 3. 5. to 9. But in the Lord have I righteousnesse . Isa. 45. 24 , 25. He is our righteousnesse , Jer. 23. 6. I will make mention of thy righteousnesse , even of thine onely . Psal. 71. 16. My tongue shall talk of thy righteousnesse all the day long : ver. 24. For no other righteousnesse is not to be compared to this , as it is acted by us , is not worth the talking on . 3. Our beleeving cannot justifie us , because nothing that we do ( though by grace ) is perfect , our best acts and works of righteousnesse , by reason of the sin and corruption in us that cleaves to all we do , is defiled with some spot of sin , and hath not that perfection the Law of God requires ; so that our beleeving is so far from justifying us , as God may reject , it as sin ; as when our love is not so much or such as it ought to be , then it is imperfect , and we 〈◊〉 : so we say of our faith , our beleeving is called unbeleef Mark 9. 24. His purity cannot justifie us , for that which is not perfect , if all our righteousnesse be as filthy rags : Isa. 64. 6. Tit. 3. 5. is not our act of beleeving so ? doth not Daniel include his most holy acts , when he names his righteousnesses ? Dan. 9. 18. The perfect love in 1 Joh. 4. 18. is the love of God manifested to us , not our love to him . Fourthly , our beleeving cannot justifie us , because the act of faith is a work ; and if we be justified by our faith , then we are justified by works . That the act of faith is a work , appears : 1. Because we are commanded to beleeve ( as we are ) to love one another , as he gave us commandment . 1 Joh. 3. 23. 2. To obey a command , is a work ; but to beleeve , is to obey a command . 1 Joh. 3. 23 , 24. Faith is an obeying of the will of God ; therefore it 's a work , and a good work . 3. It 's a work , because we are reproved for the smalnesse of our faith : Christ said , O ye of little faith , Matth. 6. 30. why are ye fearfull ? wherefore do ye doubt , O ye of little faith ? Matth. 8. 26. If faith were not acted by us ( although the power is of God ) why are we reproved for not beleeving ? 4. It 's a work , because the Saints are exhorted to exercise faith : Let us draw neer with full assurance of faith . Heb. 10. 22. We are not exhorted to nothing but to that which is our duty , as it is to do a good work , as beleeving is . 5. It 's a work , because to beleeve is a work of all the faculties of the soul , viz : memory , conscience , affections , principally the understanding and will . Rom. 10. 9 , 10. 6. To receive a thing is an act of the whole man ; but to beleeve in Christ is to receive him : 1 Joh. 1. 12. Therefore to beleeve in Christ is a work . 7. Because unbeleef is a work of darknesse ; therefore to beleeve is a work of righteousnesse . Tit. 3. 5. 8. Because to a good work faith is required : therefore it partakes of the nature of a good work , and so is a part of every good work . 9 It 's a work , because we are said to do it : If thou beleevest , I do beleeve , Act. 8. 37. To beleeve is the action of the heart , viz : will : With the heart man beleeveth . He doth it as truly as he confesseth with his mouth . Rom. 10. 9 , 10. 10. If to confesse Christ be a duty and a work ( though by grace we do both ) then is the act of beleeving a work also , and a work that we do , and is one of those works of righteousnesse that we have done . Tit. 3. 5. with Isa 64. 6. If it be objected , that faith is put in opposition to works , therefore faith is not a work . I answer . When faith is put in opposition to works , then by faith is alwayes to be understood Christ , for he alone is the matter of our righteousnesse : therfore when the Apostle excludes works from justifying us , we are to understand all our outward and inward acts , and all internall vertues , faith it self : Rom. 3. 28. For no command of the Law could be obeyed without faith ; therefore faith was a part of the fulfiling of the Law : that faith was required , appears , Matth. 22. 37 , 38 , 40. The Law required purity , but such as beleeve not are defiled , their minds and consciences are defiled . Tit. 1. 15. Therefore faith was required as a deed of the Law . Rom. 3. 28. Not by works of righteousnesse which we have done but according to his mercy he saves us . Tit. 3. 5. Doth not the Apostle in these words exclude all in us , or that we do to justification ? And inasmuch as to beleeve is required the power of God : so that in respect of the power by which we beleeve in Christ it may be said to be a work of God . Joh. 6. 29. And as acted by man , a work of man by Gods grace . Rom. 10. 9 , 10. Fifthly , if we speak of justification in the conscience , in a strict sense , faith cannot be said to justifie the conscience , for this is the work of the Spirit of Christs , which speaks peace to the soul : The things God hath prepared for us , he hath revealed unto us by his Spirit , 1 Cor. 2. 9 , 10. saying , I am thy salvation , I have done away thy sins , I will remember them no more . Heb. 10. 15. 17. The Spirit beareth witnesse to our spirits , that we are the children of God . Rom. 8. 16. Now the work of faith is , to assent to the truth of this testimony , and receive it . Now to assent unto , and receive a thing , is not to manifest it ; for giving and receiving are two things ; as to declare a thing , and to beleeve the Declaration are two things . Ephes. 3 5. There are three that bear record in heaven , the Father , the Word , and the Spirit , these agree in one , that our sins are forgiven . There are three that bear witnesse on earth , 1. the Spirit , 2. water , viz. dipping Baptisme , 3. Bloud : viz. the Sacrament of the Supper , wherein Christs blood is shed , and his body broken , and these three agree in one , that is , they witnesse , hold forth , and declare the record , which is , that God hath given unto us eternall life , and that this life is in his Son . 1 Joh. 5. 7 , 8 , 11 , 12. By which ●t appears , that faith is none of the three witnesses in heaven , nor any of the three on earth . If faith did justifie us , would it not follow that faith were greater , and more to be prized then love ? yet love is greater : 1 Cor. 13. 13. We may more properly be said to be justified by the Scriptures the Word of God , then by our beleeving , for that is that which evidenceth to us our justification by Christ , and happinesse by him ; for how could we know the safetie and happinesse of a beleever without the Word ? or that the world was made of things that did not appear but by the Word . Heb. 11. 2 , 3. How could we try the spirits , but by the Word of God , which is more purer then our beleeving , and I will rest upon that more then on my beleeving : Psal. 119 42. 89. Sixthly , we are not justified by our beleeving , because all that are justified are justified before they beleeve : which will appear , if ye consider , 1. The titles given to such persons whom Christ justified , they are termed sinners , enemies , ungodly : Rom. 4. 5. & 5. 8. 10. The Scripture doth not call any that are beleevers , ungodly ; they have their name from their better part : therefore beleevers are called holy , Saints , living stones , babes in Christ . And therefore seeing they were justified when ungodly , they were justified before they beleeved ; and therefore their beleeving did not justifie them . Christ justified many , by bearing their iniqnity ; he in taking away our sins , made us righteous , and this was our justification : Isa. 53. 5. 6. 11. Rom. 5. 9. 2. If I am to beleeve I am justified , and that all my sins are forgiven me , is it true or false ? If it be true , that I am to beleeve : Isa 40. 1 , 2. then I was a justified man , and free from all sin before I beleeved it ; and therefore I am to beleeve it because it 's true . If it be not true , and so is false , then it seems I am to beleeve a lye ; and for me to beleeve I am justified when I am not , is to deceive my self in beleeving that which is false . Also if I am to beleeve I am justified , when I am not justified , that so I may be justified , is to beleeve that which is false that it may be true ; which is unreasonable : because neither faith nor unbeleef can make any thing true or false , nor cause the being of that which had no being before . Therefore when Christ by his Spirit and Word of truth declares and reveals to a soul that all his sins are forgiven , and washed away in the blood of Christ , &c. it is a certain truth , and it is the holy Spirit that bears witnesse , because the Spirit is truth . 1 Joh. 5. 6. Therefore seeing we are justified by Christ before we beleeved it , we may not beleeve , that faith in us was either a cause or a means , or any instrument of it , but onely a means of our receiving the knowledge of it , and of our injoying the comfort of it . And as for such as are troubled because they cannot beleeve , as they think ; all that I can say to them is , Use the means to know where life is : wait upon God , he cals one at the third houre , and another at the eleventh , thou knowest not but there may be life in the Son for thee , it is there for thee if thou belong to the election of grace , else not . Also if if thou hungerest and thirstest after righteousnesse , viz : Christ , Matth. 5. thou art blessed , and shall be saved . Seventhly , they that say they are justified by their beleeving , know not what to stand to ; sometimes it is the act of faith justifieth them : sometimes it is not the act , but as it is a grace , then not for the excellency of it , but because God imputes it for righteousnesse , then that there is a righteousnesse in faith it self . We place justification in Christ alone , by which means we are at a certainty . And they that think otherwise , if they please , let them satisfie me in these few questions . 1. Whether faith in the nature and power of it unacted do justifie , or no : if yea , I desire to know how the power to beleeve apart from the exercise of it , can be known to us . 2. How it may fitly be called faith , when there is no beleeving , as there is not without the act , seeing faith and to beleeve is one thing : and whether the same light and power , &c. be not the same power by which we obey the rest of Gods commands : and if it be , how you can distinguish it apart from it's act ; and if it justifie as it is a grace unacted , can you tell how , and when you were justified ? and if it may abide in the soul one houre , and not act , why not two , and so two seven yeers ? and whether then this opinion doth not imply that a man may have faith in him , and be justified by it , and yet he never beleeve , nor know it . And if Faith justifie in respect of the righteousnesse or meritoriousnesse of it ; whether it will not follow , that we are righteous in our selves , and so stand in no need of any righteousnesse in another ; and so need not live by faith in the Son of God , seeing we have our righteousnesse in us . If there be no merit , no righteousnesse in the act of our beleeving , but onely God is pleased to accept it for righteousnesse , and reckon it so ; whether it will not follow , that God esteemes , and accepts of that for righteousnesse , and imputes it for righteousnesse which is not so in it self ? and whether this is for his honour or no ? and whether it tends not to the dishonour of Christ , that his righteousnesse in him is not sufficient , and may not be that which justified those he dyed for ? Also whether one act of faith justifieth , or many ? if but one , how we shall know and distinguish it , that we may know we are justified , that we may not after that act , act it so again in like manner needlesly : for what need more then one , if one be enough ? If many acts of faith be required to justifie a sinner , then it 's necessarie to know how many , that so we may know when we are justified : if we are continually to act our faith , because we sin continually , then it will follow , that we are not fully and compleatly justified , and that we may despair of ever having one quarter of an houres sweet injoyment of justification , because in lesse time then that , yea in the 40. part of an houre , no man can say he hath not sinned in that time . And if so , then he is to be justified again , because he is unjust , and appears so to God : so a man cannot say three minutes together he is a justified man , till by faith we be justified again . And whether this be not for a man to justifie himself , as L●k . 16. 15. surely it was not well done that will last no longer , and is to so little purpose . ●ut this 't is for a man to justifie himself , he may see himself in the Priest under the Law , and his work to as little purpose . Heb. 10. 1 , 2 , 11. Also the holding that our beleeving justifieth us , draweth in many errors . That faith is the matter of our righteousnesse , and makes us righteous . That God accepts of faith , and so of us for it ; that for that he justifieth us . That God looks at , and respects our faith as much if not more then Christ . Because all the fruit of Christs death , &c. is made of no eff●ct without faith . That faith is a means essential to salvation , and so a cause , and so denyeth that salvation depends alone upon Christ ; and that he is not the means , but a part of the means of our salvation . They limite God in his love , in saying , some sins are forgiven , but not all . They make faith the greatest means of their salvation , in saying , all other means are not to any purpose , or not effectuall without it . They attribute righteousnesse in part to themselves , in attributing it to their beleeving . They quite overthrow the grace of God , in bringing in their work of beleeving . They make justification not to consist in pardon of sin , but in a work of obedience , viz : their beleeving ; and denyes Christ to have satisfied Justice for the sins of the elect . They rob Christ of the greatest part of his work , his glory , and give it to faith ▪ and set faith in Christs throne . And an hundred errors more may be reckoned up that will follow their opinion . We do not say , that we are justified by faith alone , but Christ and faith together , &c. This is as bad to us , in that you give not Justification to Christ alone ; in that you say , that Christ doth not do it , but Christ and faith together : and so Christ is but half a Saviour , if you make him so much . 2. I desire to know why you may not adde to Christ and faith , prayer , seeing the Apostle saith , that this shall turn to my salvation through your prayers , and the supply of the Spirit of Jesus Christ . Phile . 1. 19. ye see our salvation is attributed to be through our prayers as through faith : Ephes. 2. 8. Why do you leave out good works , seeing James saith , A man is justified by works , and not by faith onely . Jam. 2. 24. Also Paul saith , Therefore I suffer all things for the elects sake , that they may obtain salvation . 2 Tim. 2. 10. 3. In that ye joyne any thing to God , to accomplish this work as a copartner with Christ , Christ cannot have all the glory of our salvation ; faith must have a part of it , if not we our selves , for we beleeve . Rom. 10. 9 , 10. 4. Ye deny that Christ hath justified those for whom he dyed upon the Crosse : you deny we are justified by him , by his blood : that he hath not washed away all our sins in his blood . Rev. 5. 1. Psal. 89 19. with Isa. 45. 25. & 53. 11. Ephes. 1. 7. Col. 1. 14. in saying , Christ hath not presented us holy to God before we beleeve : Ye contradict Christ himself . Ephes. 5. 27. Joh. 19. 28. 30. O treason , treason ! Thus many wayes ye dishonour Jesus Christ , which is onely to be honoured ; therefore ye are guilty of treason against the King of Saints , our Lord Jesus Christ . Take notice of that , and consider of it . We grant faith doth not justifie , but it 's God that justifieth . But yet he doth it through faith , and therefore not without it . Rom. 3. 25. Through faith , that is through Jesus Christ , In whom we have redemption through his blood . Ephes. 1. 7. Through the redemption that is in Jesus Christ . Rom. 3. 24. So the word through him is used : 1 Joh. 4. 9. through him , and by him is all one : Ephes. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ . Galat. 3. 14. 8. So that through faith is through Christ . But if you will have it through faith , then it must be as through a pipe of conveyance we come to receive it : That we might receive the promise of the Spirit through fait● : Gal. 3. 14. And that is not to be justified by faith , but to receive it ; and so as through a prospective gl●sse , we see all our righteousnesse to be in Christ , and by faith we receive it , and come to injoy it in our consciences : and this we grant , and this will stand with Justification by Christ alone . When we say , that we are , and ever were just and righteous before God in and by Christ , we learn to distinguish between our own sight and the sight of God . Ezekiel speaks of our own sight , 20. 43. Job speaks in the sight of God ; for that is in the sight of God , that is not in our own sight : so that no man is justified by the law in the sight of God , Gal. 3. 11. So to be just with God , is to be cleared in his sight . Job 9. 20. Rom. 3. 20. So that when Christ was made our righteousnesse in the sight of God , then we were justified in his sight , which was before all time : for those who appear without sin , must needs appear just : but the elect appear so to God in Christ . They are without fault before the throne of God : Rev. 15. 5. Song 4. 7. Those whose sins were layed upon Christ are just , and therefore appear so to God . Isa. 53. 11. Those against whom nothing can be charged , are just , and appear so to God . Rom. 8. 33. Those who are in Christ are just : but the elect were so before the world . Ephes. 1. 4. Those who are reconciled must needs be just : but this the elect were before the world . God was in Christ reconciling the world to himself . 2 Cor. 5. 19. and they were actually reconciled , in and by Christ on the Crosse , by the death of his Son . Rom. 5. 10. therefore before we beleeved . Those who are justified are just : but this the elect were by Christs blood . Rom. 5. 9. Those who are redeemed by Christ , are made just : In whom we have redemption by his blood . Ephes. 1. 7. Col. 1. 14. &c. Those whose sins were all remitted are made just : but so are all the sins of all the elect by Christ . 2 Cor. 5. 18 , 19 , 20 , 21. Those who have a share in Christs righteousnesse , they are righteous : but so have all the elect . 2 Cor. 5. 21. Those to whom God imputes no sin , they are just and righteous : but God imputes no sin to the elect . God was in Christ , not imputing their trespasses unto them . 2 Cor. 5. 19. therefore then blessed . All the elect were made these by Christ upon the Crosse : therefore they were then justified : therefore they were justified before they beleeved . Yea , God gave them grace in Jesus Christ before the world began , but manifested by Christs appearing . 2 Tim. 1. 9 , 10. But it 's objected , that these Scriptures are to be considered to be spoken unto beleevers , and whom God did so look upon because beleevers . I answer . If it were so , that is enough for me , if they appear so to God . Now they beleeve , they appeared so to God from eternity , for what God now seeth , he ever did , and ever shall ; knowledge is his fight , or else he was not ever infinite in knowledge : but that he was . Therefore the elect ever had a being in the knowledge and love of God ; therefore God looks upon the elect before they beleeve as well as after : And seeing the love of God is , and ever was infinite , for God is love : 1 Joh. 4. 16. God hath loved them as Christ was loved , Joh. 17. 23. Therefore God loves not any the more , or the better because they beleeve . The Scripture doth not call Christ faith , therefore by the righteousnesse of faith , Rom. 4. 13. is not meant Christ , but the grace of faith that is in us by which we beleeve . By faith in this place we are to understand Christ ( as we are in some others ) because he onely is our righteousnesse , which I prove by these Reasons . 1. Because faith and Christs righteousnesse are two severall things : To them that have obtained like preci●us faith thr●ugh the righteousnesse of God , and our Saviour Jesus Ch●●st : 2 Pet. 1. 1. therefore faith is not this righteousnesse . 2. Because God hath made Christ to be our righte●us●●sse , who of God is made unto us righte●usnesse , &c. 1 Cor. 1. 30. therefore faith is not our righteousnesse . Phi. 3. 9. 3. Because the title righteousnesse , is onely proper to Jesus Christ , who is our righteousnesse , this is his Name , ●he●eby he shall be called , The Lord our righteousnesse . Je● . 23. 6. 〈◊〉 the righte●usnesse in Mat. 5. 6. is meant Christ . Righteousnesse ●elongs to God : Dan. 9. 7. Faith is not God . 4. Because faith shall cease , and be done away : 1 Cor. 13. But this righte●usnesse shall never cease , therefore faith is not this righteousnesse : My righteousnesse shall be for ever . Isa. 51. 8. Gods righteousnesse . 5. Faith is a fruit of the Spirit , that is within us , but Christs righteousnesse is without us , and not in us ; it covereth us , and makes us comely , beautifull , and glorious : Vnto her was granted that she should be arayed in fine linen , white and clean : the fine linen is the righteousnesse of the Saints . Rev. 198. & 7. 9. 13 , 14. I will greatly rejoyce in the Lord , my soul shall be joyfull in my God : for he hath covered me with the garments of salvation , he hath covered me with the ro●e of righteousnesse . Isa. 61. 10. 6. Because this righteousnesse in which is our happinesse and glory , by which we are accepted is in Christ , and not in us , it 's the righteousnesse of God in him : 2 Cor. 5. 21. In the Lord h●ve I righteousnesse . Isa. 45. 24. Rom. 4. 24. But faith is in us , therefore faith is not this righteousnesse , all this is out of us , and without us . 1 Cor. 1. 30. 7. Because this righteousnesse of which we speak , was not brought in in Daniels time , but was to be brought in after the end of Daniels seventie weeks : Seventy weeks are determined to make reconciliation for iniquity , and to bring in everlasting righteousnesse . Dan. 9. 24 My salvation is neer to come , and my righteousnesse to be revealed . Isa. 56. 1. But faith was not this righteousnesse , because that was within long before Daniels time ; for Abraham and the Saints beleeved . Also if faith had been this righteousnesse , Christ had not brought it in , because it was in before he came . 8. The Saints did not count faith this righteousnesse , nor their own righteousnesse , Christ was that to them : therfore they said , In the Lord have I righteousnesse . Psal. 71. 16. The Lord our righteousnesse . Jer. 23. 6. they comforted themselves in this righteousnesse . He will bring me forth into the light , I shall behold ●is righteousnesse . Micha 7. 9. He then beleeved , therefore faith was not this righteousnesse . For righteousnesse and glory doth not consist in faith , but rather subsisteth in us by it ; I mean the comfort of this righteousnesse . 9. Christ onely is our righteousnesse , because he filleth all in all things : Col. 3. 11. The fulnesse of him that filleth all in all . Ephes. 1. 23. Who is the beginning , the first born from the dead , that in all things he might have the preheminence : For it pleased the Father that in him should all fulnesse dwell . Col. 1. 18 , 19. He that placeth any righteousnesse in any thing but in Christ , denies Christ the preheminence in all things . Therefore we say , O Lord , thou art our righteousnesse . Ezra 9. 15. 10. Man when at the worst , all that he stood in need of , was onely a full and perfect righteousnesse , by which he might be justified ; which if faith could have been that to him , Christ might have been spared , because God could have given us faith in himself , if faith could have taken away our ●ins , and so justified us . Heb. 9. 26. 11. It appears that faith is not this righteousnesse , because this righteousnesse of God is through faith : The righteousnesse of God through faith . Phi. 3. 9. Through faith : Rom. 3. 25. Therefore faith is not this righteousnesse . 12. Because the Saints expect not acceptance for any thing that is in them , or acted by them : therefore they say , We do not present our supplications before thee for our righteousnesse , but for thy mercy sake : Dan. 9. 18. with Is● . 64. 6. Not by works of righteousnesse which we have done , but according to his mercy be saves us . Tit. 3. 5. ( our beleeving must come in amongst the rest of the righteousnesse which we have done : ) therefore they say , I will make mention of thy righteousnes , even of thine onely . Psal. 71. 10. 16. 13. That faith is not this righteousnesse , it will appear if you consider what faith is ( in it self , simply so considered apart from Christ ) it is no righteousnesse at all , much lesse this righteousnesse we speak of . The Apostle in 1 Cor. 15. 17. speaks of the faith of such as did truly beleeve ; he tels them that if Christ was not risen , their faith was vain : that is , worth nothing . So that if Christ had not been the true Me●●as , and so the right object for their faith , their beleeving could not have done them any good : for all their beleeving they had been in their 〈◊〉 . So that faith considered apart by it self , it 's like a picture without life , an empty and cold businesse , onely to please the fancie . But if faith be filled with Christ , with light and love , it 's the powerfullest thing in the world : as Heb. 11. Ephes. 3. 16. &c. Man at the first was earth , till God breathed in him life , Gen. 2. 7. and such as his life is , such is his food , earth , bread ; yet he lives not by bread onely , but by the Word of God : Matth. 4. 4. Bread , 1 Cor. 11. 28. &c. strengthens the senses , and they faith : the Spirit gives life to faith . 2 Cor. 3. 6. & 4. 13. Christ is this bread : Joh. 6. 35. He is our life . Gal. 2. 20 , Col. 3. 3. This life is discovered and made known to us : 2 Cor. 14. 10 , 11. Our life is hid with Christ in God . We shall live with him . 2 Cor. 13. 4. Col. 3. 4. In this life we injoy our life by faith : Faith is the evidence of things not seen . Heb. 11. 1. In this world crosses are frequent , and comforts few , if the Saints were to have no more then they have in this life , they were of all men most miserable . 1 Cor. 15. 19. & 10. 15. according as Christ shal fill our faith with the discoveries of life and love , our lives shall be sweet , and comfortable , and serviceable , &c. Though I have the gift of pr●phesie , and understand all mysteries , and all knowledge , had all faith , yet this alone profits nothing . See 1 Cor. 13. 3. 9. 2 Pet. 2. 20. Heb. 6. 4 , 5 , 6. & 10. 26. 29. Isa. 48. 1. 2. & 58. 2. Luk. 8. 13 , 14. Many make a god of their beleeving , and depend upon it , and fetch all their comfort from it , and venture all their salvation on it : if men did live upon , and prise Christ as they do their beleeving , I had spared this labour . Because men beleeve , some fly out in high expressions , saying , their faith is God , and they are goded with the Godhead of Christ , and that the divine nature is in them . I grant we are made partakers of the divine nature , but how ? by union , not by infusion : the seed that remaineth in us , is not God , but the Word of God . Rom. 10. 8. we are born of God , 1 Job . 5. 18. that is , made the sons of God : he sinneth not , that is , so as the wicked one can touch him , or come neer to hurt him for it : 1 Joh. 5. 18. He is freed by Christ , he is free indeed , he need not fear curse , nor wrath , hell nor devil , &c. He that beleeves hath the witnesse in him : 1 Joh. 5. 20. But faith is not that witnesse . 1 Cor. 2. 10. 2 Cor. 4. 13. If you search the Scriptures above-named , it will appear our life ● hi● with Christ in God● we enjoy not life it self , but the knowledge of it , and the comfort of it . We can tell you what great things are provided for us ; and though we have them not now , we shall have them . Therefore Paul prayes that this mystery may be revealed to us . Christ prayed that Peters faith might not fail , Christs prayer was heard ▪ that which keeps the Saints is not their faith , but the power of God . ●Pet. 1. 5 ● 2 Cor. 13. 4. Col. 3. 3 , 4. Because I live , saith Christ , ye shall live also . Joh. 14. 19. It doth not appear that there was any difference in the house that fell , and that which stood , save onely in the foundation ; the one being built on the Rock Christ , and the other was built upon the sand , not upon Christ : something else , qualification , faith , &c. Faith is to have it's denomination from the object of it , and the foundation of it : the confidence of an hypocrite may be as great that he shall be saved , as his is that shall be saved : as I have proved elsewhere out of Isa. 44. 20. Abraham beleeved , and it was imputed to him for righteousnesse . So Phineas executing judgement was counted , viz ▪ imputed to him for righteousnesse unto all generations . Psal. 106. 30 , 31. that is , it was a good act , a righteous action to be commended . If God did impute his beleeving to him for righteousnesse , then it was made his righteousnesse ▪ but it was Christ the object of his faith that was his righteousnesse ▪ for nothing can make us righteous but Christ , By whose obedience we are made righteous . Rom. 5. 19. Righteousnesse is imputed not faith , and so much the word beleeving doth import , that our righteousnesse is else where , and not in faith , nor in our selves for faith apprehends that which is out of us in another , the righteousnesse of Christ , Rom. 4. 7 , 8 , 11. Who is our righteousnesse , Jer. 23. 6. 1 Cor. 1. 30. Our propitiation , Rom. 3. 25. 1 Joh. 22. Our peace , Ephes. 2. 14. Our sanctification , Tit. 2. 14. our victorious Conqueror , Col. 2. 14 , 15. our Redeemer , Saviou● , eternall life : 1 Joh. 5. 11 , 12 , 20. He that hath him , hath all ▪ he that hath not him , hath nothing at all . A man is first called before he is justified , for justification i● after calling . Rom. 8. 30. Then men are not justified by faith ; for if they be called , they beleeve : or how else are they called ? and if they are beleevers , and yet are not justified , it was because their faith could not justifie them . Although the elect are justified , yet no man can know that he is justified untill he beleeve : whosoever beleeveth on him shall receive remission of sins . Act. 10. 43. so that men receive not remission of sins till after they beleeve . So that God dispenceth out these priviledges , and that we receive them in this order , as 1. calling , then justification , and after glorification , which seems to be the meaning of the Apostles words , which I deny not but we receive them in this order . He that beleeves , and is baptized , shall be saved : and ●e that beleeveth not , shall be damned . Mark 16. 16. therefore faith is a condition required to salvation . Faith saves not as a cause or condition , as Ministers remits sins , so faith saves declaratively . Joh. 20. 23. & 3. 16. Mark 16. 16. These words declare how the Gospel is to be preached , and applyed by the Preachers and hearers thereof , so that neither of them may apply to themselves , nor unto any others salvation untill they beleeve : and therefore this is a rule to direct how the Gospel is to be preached . When he sent them forth , he said unto them , Go ye into all the world , and preach the Gospel to every creature : He that bele●ves , and is baptized , shall be saved : and he that beleeveth not , shall be damned . Mark 16. 14 , 15 , 16. and so they preached the Gospel . 2. If faith and Baptisme be a condition required absolutely necessarie , without which no man can be saved , then our salvation depends upon works now , as it did under the Law . 3. If faith be a condition required to partake of the covenant of grace , then there is a condition required , and so the covenant of grace is not absolute , nor free . If it be said , God gives what he requires . I answer . That makes the condition easie to be performed ; but still if faith be as a condition required , there is a condition : but the covenant of grace is absolute and free , and unconditionall on our part . And that this appears , 1. Because the covenant of grace is not made with man , but is onely between God and Christ : Thou spakest in a vision to thy holy One , thou saidst , I have layed help upon one that is mighty , I have exalted one chosen out of the people . My faithfulnesse and my mercy shall be with him : I will make him my first-born , higher then the Kings of the earth . My mercy will I keep for him , ☜ my Covenant shall stand fast with him . Psal. 89. 19. 24. 27 , 28. So that all the conditions of the covenant did onely belong to Christ to perform ; seeing Christ had undertaken it , and he onely was ingaged to it , and he did it to the utmost , which was , that Christ should be made a sacrifice for sin , and be should see his seed , and prolong his dayes : and the pleasure of the Lord should prosper in his hands . Isa. 53. 10 , 11. See also Psal. 89. 35 , 36 , 37. 2. And seeing no covenant is made with the elect , there is nothing required from them as any cause or conditions without which they cannot be saved : as appears , Heb. 8. 10 , 11 , 12. For our salvation depends not upon our beleeving , but upon Christ : Because I live , ye shall live also . Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation , appears by these words : His seed will I make to endure for ever . If his children forsake my Law , and walk not in my judgements ; if they break my Statutes , and keep not my Commandments : then will I visit their transgressions with the rod , and their iniquities with stripes . Neverthelesse my loving kindnesse will I not utterly take from him , nor suffer my faithfulnesse to fail . My Covenant will I not break , nor alter the thing that is gone out of my mouth . Once have I sworn by my holinesse , that I will not lye unto Christ . Act. 2. 25. His seed shall endure for ever . Psal. 89. 29. to 32. 3. Faith is a fruit of the Covenant , and a branch of the Covenant , but not a condition on our part to perform . 4. All the elect were ever in this Covenant , for they were ever in Christ : Blessed be the God and Father of our Lord Jesus Christ , who hath b●essed us with all spirituall blessings ( in Christ ) acco●ding as he hath chosen us ( in him ) before the foundation of the world . Ephes. 1. 3 ▪ 4. Christ is this Covenant : I will give thee for a Covenant of the people , for a light to the Gentiles to open their eyes , to bring out the prisoners from the prison , and them that sit is darknesse out of the prison house . Isa. 42. 6 , 7 , 8. & 49. 9. Therefore faith is not required as a condition to partake of this Covenant nor salvation . My kindnesse shall not depart from thee , neither shall the covenant of my peace be remoued , saith the Lord that hath mercy on thee . Isa ▪ 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell , confirmed it by an oath : that by two immutable things ( oath and covenant ) in which it is impossible for God to lye , we might have strong consolation . Heb. 6. 17 , 18. with Psal. 89. 35 , 36. Oh this is strong consolation indeed , behold the liberty of the sons and daughters of God . To be justified , is for to be declared or pronounced just by sentence . The word justifie , properly signifieth to make just , and men are made just , 1. By infusion , when the habite or vertue of justice is put into a person : so God made man upright , or just : Eccl. 7. 29. 2. Men are made just by the justice of another ; so were we by Christ : As by one mans disobedience many were made sinners , so by the obedience of one many are made righteous . Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification . And to affirm we are not made just by Christs justice , is to overthrow the foundation of Religion , and mans salvation . 3. Men are said to be made just , or justified by sentence , or pleading one to be just , in this sense a man may justifie himself , Job 9. 20. and be justified by witnesses : Isa. 43. 9. 26. In this men are said to give righteousnesse , and to take the righteousnesse of the righteous from him . Isa. 5. 23. This is not to be understood strictly , but in a large sence : for although this hath the name of justification yet sometimes it is worth nothing , having onely but an appearance or shadow of justification , and doth men no good at all , and is of no force , except onely with such as are ignorant and de●uded , and is to be abhorred ; is when persons are declared to be just when they are not so : which is to justifie the wicked . As , Prov. 17. 15. & 24. 24. Now to declare one to be just , cannot make one just for these Reasons . 1. If to declare one to be just doth make a man just , then he was not just before . 2. God and wisdom are said to be justified by men ; Rom. 3. 3 , 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so , makes him so , then he was not so before . Which to affirm , is blasphemy . 3. If to declare one to be just , doth make him so ; is it not good to justifie the wicked , and their actions ? because it must needs be good to make the unjust just . But all the declarations of justification the wicked and their actions can have , they remain wicked , and their actions sinfull still . 4. We grant , God by his Spirit declares to the soul that he is just and righteous ; but if they were not made just ( by Christ upon his Crosse ) before , will it not follow , that he justifieth the wicked ? which , he saith , is abomination to him . Prov. 17. 15. for they must either be just or wicked ▪ if just , then the declaring them to be so by sentence did not make them just . And if they were not just , what were they but wicked ? is there a third state ? God hath said , He will by no means clear the guilty . Exod. 34. 7. 5. Because men are not just and righteous ; because they are declared to be so ; But they are declared to be so , because they were so before . Therefore such as God declares to be just , they were made just , justified in and by Christ ; and he looked upon them to be just ( as they were ) before he declared them to be so . And no man may declare another to be just and innocent , before he appear to be so . Three things are essentiall to justification . 1. Persons that need to be made just , sinners ; a perfect man neither need nor can be made just . 2. One that can and will make just , and that none can do but God . Ro● 8. 33. it 's God that justifieth . 3. The means by which he must be made just , and that is Christ , By Jesus Christ : Ephes. 1. 5. Through the redemption of Jesus : Rom. 3. 24. Christ is God : Hebt . 1. 2. He hath redeemed us by his blood : Rev. 5. 9. My righteous Servant shall justifie many : Isa. 53. 11. Rom. 5. 10. He is our justification it self , for he is our righteousnesse : 1 Cor. 1. 30. Righteousnesse and justification are one . Isaiah prophefied of Christ that he should justifie many : Isa. 45. 25. which he fulfilled when he was made sin for us . Isa. 53. 2 Cor. 5. 21. with 1 Pet. 1. 24. And this must needs be so , for those who are made just , or justified by satisfaction , they are made just where the satisfaction is , and that is in Christ : 2 Cor. 5. 21. Rom. 3. 24. Phi. 3. 9. And seeing we were made in him perfectly righteous , therefore perfectly just . As in the first Adam we were made sinners , so in the second Adam the elect were made righteous . As by the first Adams disobedience we were made sinners , so by the second Adams obedience all in him were made righteous : Rom. 5. 14. to 20. And as Christ is the author , and means , and justification it self ; so he is the author of our salvation , and the means , and salvation it self ; as is above proved . So that Christ is all in all . Justification is first to be considered in the will of God , sometimes called purpose , counsell , choice , election , predestination , love , the good pleasure of his will : Ephes. 1. Rom. 9. Isa. 45. 10. Ephes. 3. 11. We may not seek no further to ask a reason of his will ; it had no cause going before to cause it to be , or so to be : if it had , how can it be eternall , and infinite ? surely it had no beginning . And thus the elect are said to be saved before the world , 2 Tim. 1. 9 , 10. And this is called justification : Tit. 3. 4. 7. Then our life was hid with Christ in God : Col. 3. 3. This is justification in purpose . Secondly , Justification is to be considered in the act or execution of it in the means of it , when it was effected in and by the means , viz : Jesus Christ , By his obedience did justifie many , Rom. 5. 19. Isa. 53. 11. And now justification is actually done , for there were all the elect then present considered in Christ : Ephes. 1. 4. He comprehended all that were given to him . See Joh 17. 2. 9. & 6. 37 , 38 , 39. Rom. 11. 7. set apart , Heb. 10. 10. As the Priest did bear the names of the children of Israel before the Lord , Exod. 28. 21 , &c. so Christ , a publick person , did bear , and represent all the names and persons that shall be saved , that were given to him to justifie and save ; yea they were one with him : Heb. 2. 11. Christ took not onely the nature of man , but the persons of the elect ; else how did he answer the type , Exod. 28. else how could he bear the sins of many , if he bore not the sins of no persons ? and how did Christ wash us , and present 〈◊〉 holy to God , as he did , Rev. 1. 5. Col. 1. Eph. 1. 5. If he did not present our persons ? Also if Christ took onely our nature , the nature of all men being one and the same , it will follow he did as much for all men as for one ; and that he bore not the sins of any man : for the nature of man may be considered apart from the person of a man , or else they know not what they say , who affirm , Christ took our nature , but not the person of any . Justification being accomplished by Christ , it is his good pleasure to reveal the same to those to whom it belongs , by his Spirit and Word , and his people and ordinances ; all which hold forth and declare this his infinite love , and free grace to their souls , that so they may enjoy the comfort of it . The effect of this revelation of love , &c. begets love in the soul to God , and carries the soul out of it self , it's own life , it's righteousnesse , to Christ ; and his righteousnesse looking to him as all in all , and so to set him above all . Now the soul falls into admiration of free love , free grace , highly pricing it , is satisfied in it , and thankfull for it : and now the soul according to the revelation of this love , &c. so it 's filled with love to God , peace and joy in God , &c. So he submits to Christs yoke , obeys him , and suffers for him ; now he follows God ●●re abundantly and freely then ever before . So then the cause of our salvation , or justification , it : 1. The love of God , the good pleasure of his will , this is called the efficient cause of our salvation . 2. The materiall and instrumentall cause is Jesus Christ by his death , in dying for us . 3. The 〈◊〉 all cause is the end why God those and saved us , that was his glory , to the praise of the glory of his grace : The work being accomplished . The Spirit reveals it is done for him ; Rom. 8. 1● saith beleeves it 's done for him , and receives it : 〈◊〉 26. 28. good wor● declare that it 's done for 〈◊〉 Jam. 2. 24. Justification 〈◊〉 where but in the conscience , and it is a taking of 〈…〉 of the conscience ; therefore untill sin be taken out of the conscience men are not justified . Justification to be placed in Christ where it i● 〈◊〉 Epistle● 2. If 〈…〉 taking sin out of the conscience , then faith doth not 〈◊〉 , because it doth not take sin out of the conscience , no , nor assure the conscience that he is 〈◊〉 childe of God , to speak strictly , for that is the work of the Spir●●● as Rom. ● . ●6 . 3. A man 〈…〉 the Lord , and obey the voice of his Servant , and yet he may walk in darknesse , and see no light : as appears , Isa. 50. 10 , 11. 〈…〉 were not a beleever , how doth 〈◊〉 appear that God is [ his ] God if sin be taken out of his 〈…〉 God is his God , how doth 〈…〉 no light 〈◊〉 to see that all that Christ hath done is for 〈◊〉 , and to see all sin taken our of the conscience is a great light . 4. If the knowledge that a man is a beleever takes away 〈…〉 not away ; for it is o●e thing to 〈…〉 know I bele●ve : as it is one thing to see , 〈…〉 to know I see ; this latter is by a reflexion . So by your reason it will follow , that neither God , nor Christ , nor the Spirit , nor faith , doth not , neither together , nor apart , justifie a sinner ; but the knowledge or taking sin out of the conscience , which is assurance Christ is the Lambe that took away all sin . 1 Joh. 1. 7. with Isa. 53. 6. 5. If assurance of justification be justification , then a beleever 〈◊〉 be 〈…〉 his conscience ; yea he may be so clouded and diserted , that he may not enjoy the assurance 〈…〉 doubt 〈…〉 or no : thus it was with Heman , Psal. 88 who yet was a beleever . 6. It 〈…〉 , it will fol●ow that 〈…〉 a man , commits , makes a man an 〈…〉 untill he doth 〈◊〉 ●ith , to take ●in 〈◊〉 of his , conscience ; and so a man shall be a justified man , and an unjustified man ( and appear so to God ) in lesse then ten minutes , because in lesse time he may sin greatly ; also it may lye heavy upon his conscience , and greatly accuse him . Thus it was with 〈◊〉 and 〈◊〉 &c. Also by the 〈…〉 it will follow , that those are unconverted , and have no 〈◊〉 , untill they have assurance , and all sin is taken on of their conscience they remain unjusti●●ed persons , and still in their sins ; and so there is no faith but assurance , and yet assurance is no faith at all : For faith and assurance are two things , as appears , We beleeve , and are sure . Joh. 6 68 , 69. it is an error therefore , to think men must beleeve , and be assured of remission of sins , to the end they may be remitted . Thus in placing justification to consist in assurance , many of the children of God who is yet enjoy not assurance , but walk in darknesse , and see no light ▪ are concluded to be in their sine , unjustified persons ; which is contrary to the Scriptures , Justification in the conscience is not justification i● self , but onely the knowledge of it , which is necessary to 〈…〉 depends not upon our knowledge of it , nor assurance of it ; that which saves us , 〈◊〉 us ; and that which 〈…〉 and that is onely the Lord Jesus Christ , who is our justification and salvation , and all in all . An Answer to a Treatise , intituled , Sins suffered for , but not remitted , &c. by Mr. HUET , and some others . YOu say , Man is delivered from the curse of the Law , &c. in the time of his justification . We say the same ; onely the difference betwixt us is , when the time of Justification is , it seems by your discourse , you judge that time to be after we beleeve : we judge that we were justified by Christ upon the Crosse . Our Reasons you may see in this Treatise . You speak of judgements and punishments of sin : but we desire you to prove , if you can , that Christ hath not made satisfaction for the sins of the elect ; or that God doth inflict any thing upon his people for sin , in anger or revenge , for to suffer by way of satisfaction : if you say not this , you say nothing against us . We say , that that which is in it self a great plague and judgement , is sent in love to them , and is a mercy to them : as appears , Psal. 119. 11. Rom. 8. 28. Heb. 12. 5. to 12. You say , that sin was not before the ●inning person had a being , and was fastned to his soul , &c. Ans. It seems by your words , that sin was not till we were born , &c. But if our sins cannot be considered in no sence to have a being till we be born , then before we were born we had no sin ; and then when Christ dyed he did not bear any of our sins , because they were not . And how can it be just that Christ should be punished for that which was not ? and if Christ did not the● bear our sins , as Isa. 53. 4 , 5 , 6 , 11. we cannot be saved : for Christ will dye no more , and without his blood there is no remission . Heb. 9. Obj. By faith we receive pardon , therefore we are not pardoned before we sin . Ans. We grant no man doth receive it till he beleeve : yet sin was destroyed and blotted out before we beleeve ; as I have proved in this Treatise . Obj. The Advocate hath nothing to do for us concerning sin , except we commit it . 1 Joh. 2. 2. Ans. We beleeve Christ hath finished this work before we were born , as the Scriptures declare . Ob. After sin be committed , Christ doth advocate for us . Ans. This is answered afore , p● . 12. Ob. We put a difference between the Covenant , and the performance of it . Ans. So do we : and we say , that when Christ dyed he performed the conditions of the Covenant . Ob. Heaven was then pu●chased , and they may as well say they have that now , as pardon of sin before it be committed . Ans. You may as well say , seeing we have not all that was purchased , as heaven , although we beleeve ; therefore we have no pardon of sin . The Scripture saith , He washed away our sins in his blood : Rev. 1. 5. &c. But the Scripture doth not say , we are glorified in his blood upon the Crosse ; and therefore the reason is not the same . Ob. The Popes Bull was in that manner sins past , present , and to come : but the Scriptures speak onely of sins past . Rom. 3. 25. Ans. Your Exposition is a meer bull , and quite besides the Scripture , as I have proved in the Answer of this Objection . pag. 14. Ob. We put a difference between the Salve in the Chir●●gions box , and the healing of the wound , &c. Ans. So do we : yet we say , when Christ was upon the Crosse , He 〈◊〉 sins ; and by whose stripes we are healed . Isa. 53. 1 Pet. 1. 24. Ob. We beleeve that the fountain is set open to wash in , because some whose sins Christ bore upon the Crosse are yet unwashed : Z●ch . 13. 1. Ans. Z●ch 13. 1. is a prophesie of Christ to come , at which time he should wash away the ●ins of his people : and this Christ did when he shed his blood , Rev. 1. 5. And if our fine were not then washed away , we cannot be saved . But they are not now to be washed away . See pag. 7 , 8. Obj We beleeve that Christ doth the work upon his 〈◊〉 purifying them as o●ten as they 〈◊〉 be 〈◊〉 with sin . Mal. 3. 2. Ans. We beleeve Christ by one offering did effect this work fully upon the Crosse . See pa ▪ 1. ●o 9. And ; that there is 〈◊〉 the 〈◊〉 〈…〉 7. 20. and that Chri●● by his Spirit doth strengthen them against it so often as they ●ppose it . O● Christ 〈…〉 something to do for the S●ints concerning sin , which Priesthood and advocation is one . ' Ans. This is answered before . O● . Ch●●●● doth give re●ission of sins ; forgivenesse of sins is after they are born . Ans. The question is not when Christ gives , and we receive remission of sins ; this is when men beleeve . But the question●rs , when our sin● were destroyed , and we made just ; we say , and have proved , that it was when Christ dyed ▪ and not after we beleeved and i● there had not been , remission of sins in Christ for us , how could he have given it us when we beleeved ? Ob. We beleeve that all the sins the Saints shall commit , shall be pardoned . Matth 12. 31. Mic. 7. 8. ( shall b●● is not . ) Ans The question i● ; what you mean by pardon ▪ the manifestation of 〈…〉 is the revealing and assuring the soul that his sins are pardoned : this you call pardon . The taking away of sin , as 〈◊〉 53. the destroying sin we call pardon , in time we know i● , and enjoy it : do you call the manifestation of pardon ▪ pardon ? it shall be manifested to all the elect ( and shall be , is not ) we place the substance of all to consist in what Christ did for us upon the Crosse , there is our pardon , 〈◊〉 then she revealing it . O● . It s a mocking of God to a●k him to do that he hath done already . Ans So then God hath not as yet pardoned your sins : or if 〈◊〉 , you ought not to pray for pardon of sin any more ▪ See pa. 15. Ob. As for that text , Heb. 9. 28. you say , we acknowledge it to our comfort that Christ did bear our sins they being foreseen , he satisfied for all that the Saints should commit : but there is a difference betwixt bearing them , and giving us pardon for them . As , Act. 5. 3. Ans. If Christ satisfied for them all , then they were satisfied for before they were committed ; and God hath nothing to charge upon the elect for any sin : because full satisfaction is made by Christ upon the Crosse . He so did bear them , as he destroyed them , and freed us from them , and after that he reveals to us that they are pardoned ; and you seem to say no lesse . So you expound 2 Tim. 1. 9. is to be understood concerning his purpose . Ans. We grant it to be so , and that we were justified in time , viz : when Christ was upon the Crosse , and when we beleeve , then we know it is done for us . O● . Hebr. 10. 10. doth prove , that by one act Christs death God was satisfied . Ans. Now the Law is satisf●ed by Christ it is enough to satisfie us , though men may cavill and be unsatisfied . Ob. Forgivenesse of sins conveyed by the Spirit is called pardon . Ans. We call it the manifestation of pardon : if you please to call it pardon : this is not that we contend for . Ob. Heb. 10. 14. Perfecting is not mean● pardon of sin , for 1 Cor. 6. they were sins , and after washed . Ans. What then doth it mean , tell me what is he that is perfected ? is not he without fault , holy ? &c. Christs blood washed the elect enough , and to purpose : as Rev. 1. 5. Christ by himself purged our sins . Heb. 1. 3. Ob. O but , say they , Gods people cannot sin in Gods account . Ans. We neither say so , nor think so : but we think and say the contrary . Such as beleeve do s●n , and man doth see it , therefore God much more ; and God accounts it as it is , sin : doth not the Scripture say Christs blood hath cleansed us , hath washed our sins away , and God seeth us to be clean , seeing we are so ? Also we say that there is no condemnation to be inflicted upon the elect for their sin : So you say Israel stood without sin , consider what you say , & see if we say more . Ob. They also alledge , 1 Joh. 3. 9. & 5. 18. Whosoever it 〈◊〉 of God si●●eth not . Ans. If we do so , I hope we do but as the Apostle did , and yet we say with the Apostle , we have sin , and do sin , &c. Ob. The Reasons why we cannot have communion with such as say , sin is pardoned before it be committed , &c. is : 1. Because they know not the posture of a redeemed childe of Christ , whose Covenant revealed rejoyces the heart . 2. Because they do not feel the sense of sin , if they did they would cry to God : nor know the sweetnesse of pardon . 3. They stumble the weak in not asking for pardon . Ans. To the first , if we know it not , I wish you had revealed it to us , if you know it . You say , Christs Covenant rejoyceth the heart , and this we know , blessed be God . Ans. to 2. If you mean by sence the feeling of horrour and terrors for sin , if you desire such a sence of sin , we do not wish it you : we wish you not to fetch your comfort from your sence of sin , tears , or crying : but onely and alone from Gods free grace . We have made a god of our tears and crying , &c. To the 3. see pa. 15. Also it 's your opinion that stumble the weak , it 's you that say , if it be pardoned they need not pray for it . We passe not what you judge , nor for nothing you say , unlesse you can prove it by Scripture . An Answer to a Treatise intituled , An Antidote against Antinomianisme : published by Dr. HOMES . IN that he intituleth his book , An Antidote , it seems to declare that his book is ( not poyson , but ) some rare extract to expell poyson ; so he crowns the truth we contend for with odious names of disgrace ( which is powerfull to deceive the s●●ple ) calling it unjustifiable & Antinomianisme : but this is easier said and proved . I wish we had no cause to say , th●t such as have taken down his Antidote are soundly poysoned , and stand in need of a contrary Antidote . What you say will be currant with many , but the wise will try the spirits . 1 Joh. 4. 1. He confesseth actuall justification is by union ; which if it be true , he hath overthrown the substance of his whole book , and then we were actually justified before we beleeved , because we were united to Christ before we beleeved . As is proved , Heb. 2 11. Joh. 1. 14. And the Scripture saith , we were crucified with Christ : Gal. 2. 20. which could not be , unlesse the elect were considered in Christ : as Ephes. 1. 4. and united to him . Ob. The instant of union is when Christ is in us by faith . Ephe. 3. 17. Joh. 3. last . Joh. 1. 12. Ans. These places speak not a word of union , much lesse the time of our union ; a thing may be in us , when the thing it self is not in us , but the comfort of it . Christ is said to be in us by faith : Ephes. 3. 17. because by faith we enjoy the presence of that which is not present , nor seen : as , Heb. 11. 1. Faith is the substance of things hoped for , and the evidence of things not seen . Secondly , sin is in us , yet are not we united to it , it 's not I , but sin that dwelleth in me : Rom. 7. 20. If they were one , then he could not truly say , it 's not I , sin and I are two things , though sin dwelleth in me : A man dwels in an house , yet is not united to it , so as to be one with the house : so it 's here . As for Joh. 6. 36. that declares who hath everlasting life , viz. he that beleeves hath it , but what is this to union with Christ , or the time of union ? And although we say not that men have not life till they beleeve : we say there is life in the Son for the elect before they beleeve , and they shall have it . See Joh. 5. 11. And as for Joh. 1. 12. declares , that such as receive Christ are sons , and they have right to the priviledges of sons : which we grant . Ob. Ephes. 2. declares , that beleevers before they beleeved there was no difference between them and others ; for they were by nature the children of wrath afar off , and unreconciled . Ans. The same Chapter declares that they were made nigh by the blood of Christ , v. 13. to 18 ▪ we are to consider what it was that made them nigh , and reconciled them ; and when they were made nigh and reconciled , this was effected by Christ upon his crosse . See Col. 1. 21 , 22. And if we were not reconciled then , why doth the Scriptures say they were ? Ob. For sin to be crucified , and to be mortified is one , and a part of sanctification . Gal. 5. 22. Ans. We know that our old man is crucified with him , &c. Rom. 6. 6. & 7. 24 , 25. Sin is a work of the devill , &c. Christ destroyed it upon the Crosse : Christ hath made an end of sin . Dan. 9. Psal. 103. 12. &c. Ob. Justification by faith , R●m . 5. 1. is justification it self , and not the manifestation of justification . Ans. The 1. v. of the 5. Chap. belongs to the last ver. of the former Chap. and is to be read with it ; the misplacing the stops , and cutting asunder books into Chapters and verses , hinders the right reading and understanding of the words ; the division of Chapters and verses , you know , are but of late invention . As I understand by the doctrine of the Scriptures , the words are to be read thus : Who was delivered for our ●ffences and raised again for ou● justification : Therefore being justified . By faith we have peace with God through our Lord Jesus Christ . And then the sence is this , That we are justified by Christ , and by faith we enjoy it : the effect of which is joy and peace . See pa 26. Ob. Without faith its imp●ssible to please G●d : the word please signifieth a delight to him . So Basil and Bud. &c. Ans. This is answered before . And seeing the Scriptures do declare that God's well-pleasednesse with us depends not upon our p●easing of him , we are satisfied ; we regard no mans testimony , we own no Doctors but Christ . Ob. Can God approve of a greater thing without faith , namely , our persons , and yet not approve of a lesser thing , namely , our actions without faith ? this is strange . Ans. It 's not faith , but Christ that makes our persons accepted : and unlesse the action be according to the rule , it is not accepted , but condemned of God , in them whose persons are accepted : faith is a part of a good action ; and unlesse the other parts of the action , as matter , manner , measure , time , end concurs , the action comes short of the rule , and so far it is ●in , and is not accepted neither for Christ nor faith . Our happinesse doth not consist in Gods acceptations of our acti●ns , but in our union with him , and in that our sins are not imputed to us . Joh. 17. 23 , 24. Heb. 2. 11. Ephes. 5. 30. Psal. 32. 1 , 2. Ob. Our actions are accepted because our persons are accepted Gen. 4. Ans. It 's strange to me that you should say so . Oh the horrible and tragicall effects that naturally flow from this doctrine ! Was not David a beleever before he fell so foully concerning the matter of Bathsheba and Vrijah ? And was not Peter a beleever when he denyed Christ , and Peter and Barnabas when they dissembled ? Gal. 2. Many of the actions of beleevers are in some respect worser then the same actions in unbeleevers ; and God in his Word is so far from accepting them , that he condemnes them as deeply as the actions of others . If God accepts of mens actions because he accepts of their persons , it will follow , that when a man is a beleever his person is accep●ed : and therfore all his actions after are accepted , because his person is accepted . So that after a man is once a beleever , whose person is accepted , he cannot sin in any of his actions ; or if he do sin , his sinfull action is accepted . We abhor to open such a gap for sin to enter . If you speak even of the best actions of a beleever , you cannot free them to be without sin , for all our righteousnesses are as fili●y rags . Isa. 64. Ob. The word reconcile declares that God is at enmity with us , and us with him ; Re signifies again ; con , signifies together , ciliation , to call or move to : how is there a moving , where there was never a removing ? how together of those who were never asunder ? how again , unlesse there had been once an onenesse which was broken apieces ? Ans. Though the word signifie so , yet it will not follow that God was ever at enmity with the elect ; Fury is not in me : Isa. 27. 4. There are movings and removings in us who are changeable ; but it is not so in God , because he is unchangeable , love in him is unchangeable . You confesse Gods essentiall purpose is like himse●f , eternall , and unchangeable , &c. God is love : 1 Joh. 5. And although the elect did sin , and so depart from God , yet the Scripture doth not say , that they fell from the love of God ; or that God hated the elect for their sin . Consider Joh. 17. 23 , 24 ▪ Heb. 13 8. Rom. 5. 9 , 10. Ob. In saying , God was never an enemy to the elect , you make the fall of Adam ( in whom the elect are included ) a fiction , you make the Story of the Gospel , touching Christs sufferings , a fable , and Chri●ts passion a vanity , and ye overthrow the nature of God , whose purity cannot endure sin . You deny many Scriptures that te●tifie , tha● God was at enmity with the elect . Ephes. 2. Isa. 63. 10 , 11 Levit. 26 40 , 41 , 42. Ezek. 16. 62 , 63. An. Alas , alas , here are many high charges and hard speeches indeed : Jud. 13. 13. are not these raging w●v●s of the Sea , that look bigge , and rise high , and fall as suddenly into meer fables ? for no such thing will follow that we professe . We say what the Scriptu●es speaks concerning Adams fall , and Christs sufferings , and death , &c. they are not ●●ctions , but reall things : and unlesse Christ had dyed , we had perished in our sins . We were in sin , and under the cur●e we were children of wrath , viz : the curse not only in appearance , but we were so in deed , & in truth : so Christ was made a cur●e for us , not in appearance , but in deed , and in truth He was ●o made under the Law , that so he might free us from under it : Christ not onely revealed love , ( for seeing men can revea● love each to other without dying , much more could ●●d ) bu● also free us from the curse of the Law wherein we we●● 〈◊〉 : therefore Christ did dye . So that in the 〈◊〉 God , and Ch●●●●s death ●ay our e●ernall happinesse . ●nd this do●trine doth w●ll agree with what we contend for . We ●ay , 〈◊〉 paved a full price , and satisfied the Law to the 〈◊〉 ▪ neither 〈◊〉 we 〈◊〉 . God accepts of any sinfull action , nor 〈◊〉 any sin Gods pu●i●● hares ●in in beleeve●s , as wel● as in othe●s : now wh●●h way doth this doctrine destroy the nature , or the 〈…〉 of God ? We deny ●o ●criptures at all , we onely deny such interpretation of them as are not warranted in the Scriptures . Also you presume above what is written , in that you have no Scripture to warrant your exposition . We intreat you to tell us in what place of the Scripture we shal read , that God was ever at enmity with the elect , either before or after conversion . You say , that till conversion comes , God is as well at enmity with the elect , as they are with him . The Scriptures you alledge to prove it do not say so : nor do we know where to read these words in the Scripture , but to consider what the Scriptures you bring say . Eph. 2. saith no such thing ; there is the word wrath , but this is answere● before . Isa. 63. 10 , 11. there is the word enemy , which is to be understood , God was so in some acts of his dispensation . The text saith , he fought agai●st them , so he appeared to be their enemy . Levit. 26. 40 &c. God did walk contrary to them , yet it will not follow that he did so from any enmity or hatred he had to them ; for then he ●oved them , and owned them for his people , as appears , v 45. &c. I have given the dearly beloved of my soul into the hands of her ene●ies . ●er . 12 7. then they were dearly beloved . As for the word pa●ified , Ezek 16. 62 , 63 When I am pacified towa●ds th●e , that is , when I shall let thee know that thou art a son or daughter of my eternall love : if you compare the 4. last verses together i● will appear he spake of their knowledge of his love : for he saith , I will est●b●ish my C●venant with thee , and 〈◊〉 know ●h● Ianth L●●d [ th God ] ver. 2. with Joh 14 20. An● howsoever God may hide himself , and seem angry , and handle them roughly , yet he loveth them not the worse for that : Jer. 31. 20. even then he loveth them dearly . As appears , J●h 17 23 24. At that day ye shall kn●w I am in he Fath●r , and 〈…〉 ▪ and I 〈◊〉 you Joh. 14 20. he saith , he is the same yesterday and to day , and f●r ever Hebr. 13. 8. ( if y●u please to beleeve him ) I am the L●●d , 〈…〉 , Mal. 3. 6. ●e never changeth . Fu●y is not 〈…〉 . I●a . 27. 4. Therefore your br●ther was very much mi●●ake● , to think there was anger in God against the elect till he was pacifie● . O● . I● G●ds enmity had not concurred with Eves enmity ag●●●●t h●m , she had not in all like●ihood eaten the forb●dden fruit . Ans. The fall was not from any enmity in God against her , but God would by that means bring about his glory . See Ephes. 1. 6. to 12. & Rom. 3. 19. Ob. God is a God of wrath to us till faith in Christ comes : Ephe 2. Rom 5. 1 , 2. it is as evident as evident may be , that by faith in Christ , God is reconciled to us , and we to him . Ans. I wonder ye are not afraid to sa● so , seeing the Scriptures say no such thing , as we have already proved . Read me what you say in the Bible , either in the Old Testament or New , and I will Print my Recantation : if you cannot , I would intreat you to Print yours . Oh that you did but know what you ha●e done . For in that you deny any reconciliation to be before we beleeve , you deny that Chri●t hath reconciled any upon the Crosse ; which is contrary to many plain and expresse Sc●iptures . As Ephes. 2. 13 , 14 , 16. with Col. 1. 14. 20 , 21. & 2. 13 , 14. Ephe. 5. 25 , 26 , 27. &c. Also in ascribing our reconciliation to faith , in whole or in part , ye sleight our Lord Jesus Christ , and trample upon him , in making him but a half Saviour . So also you say , that faith is a cause of justification : do not our eternall happinesse depend upon our reconciliation and justification ? and do you ascribe these , and the like to faith ? Ob. But God is not pleased with the elect till they beleeve . Rom. 9. 25. Ans. By my people , we are to understand those that I have declared to be mine in a speciall and peculiar manner : I have owned them , and they are mine by profession . So the Nation of the Jews were called the people of God , as Isa. 5. 13. because God had owned them to be his people which were not my people before : In this sence , as appears , v. 26 , 27. but in another sence , the earth and all in it is his : and in respect of choice and ●ove , the elect were ever his . Ephes. 1. 4. 2 Tim. 1. 9. Ob. I say then actually God cannot be said to be reconciled to man , while man is not reconciled to God . Ans. We say , that we were reconciled to God by the death of his Son . Rom. 10. 9 , 10. 2 Cor. 5. 18 , 19. What Christ did was actuall . Will it not then follow upon your grant , that the elect were then reconciled ? And seeing Christ dyed before we beleeved ▪ it will follow we were reconciled before we beleeved . Notwithstanding we grant that no man can know or be assured that he is one of them that is justified , and shall be saved , untill he beleeves . And whereas you ask what conversion that is , that is without calling ? We answer . None at all : neither is any man called in this sence untill he beleeve . We grant with you , that what was done before the world concerning our salvation , was onely in Gods decree , purpose and love . Ob. Faith brings us into Christ . Ephe. 2. 8 , 9. Joh : 6. 37. Joh. 3. Ans. You do but say so , the Scriptures do not sa● ( as you would have them say ) faith brings us [ into Christ ] so you say that faith is a part of Christ : But if it be so , I would gladly see that proved . Also you say , that faith is a part of the Divine Nature , 2 Pet. 1. 4 , 5. The Divine Nature is God , if God can be divided into parts , he is not infinite : the Divine Nature is incommunicable ; we are made partakers of the Divine Nature by union , not by infusion . It is no wonder that you ascribe all so to faith as you do , if you think faith is God . So you ask , if God saves us without our being in Christ , and whether God doth not love to see us in Christ , rather then our of him . I answer . If God considered the elect to be in Christ , Ephes. 1. 4. can you tell when God considered them out of Christ ? or can you tell in what place of Scripture it is said , that the elect were ever out of Christ , or that the elect by sin fell out of Christ , or out of the love of God ? shew me the Scripture that say these things , and I will say so too . Ephes. 2. 4 , 5. Ob. When in Ephes. 2. 5. doth not import a difference in time . Ans. But it doth ; for when we were dead , then was the time that we were not alive . Ephes. 2. 5. O● . Evermore say the godly learned Schoolmen ( we call not the Papi●●s in ) put a difference between Gods decree , and the execution of it . Ans. So do we , but not because they say so : if the Scriptures be clear , why call you in any at all , we will not beleeve men : therefore ●pare that labour when you write again . We do not say , we were actually justified from all eternity ; we say we were in the knowledge and love of God from all eternitie : we say we were actually justified in time when Christ upon the Crosse presented us holy to God without spot , &c. Ephes. 5. 27. So you tell us , that what ever appears in time , appeared before God before all time , therefore faith appeared then also . This we freely grant , and also tell you , that all that did appear before God was not the cause , means , nor instrument of our justification . Ob. Why is God said to be wroth with the same Ephesians whilest out of Christ ? Ephes. 2. 1 , 2. Ans. You abuse the Word of God : for the Scripture doth not say , that they were ever out of Christ ; or that God was wroth with them . Ob. Tremble to say , that God loved Paul with as great love when he persecuted the Church , as when he preached the Gospel . Ans. Let them tremble that teach such doctrine as you do , or that say , that persecution of the Saints is as good as preaching the Gospel . I wonder if you did not tr●mble when you writ your Antidote against the truth , in which you make God so changeable , and love in God not to be finite , in affirming there are degrees in love in God , and sometimes more , and sometimes lesse ; and that sometimes God was without any love at all : for you say , it was but a purpose of love , not actuall love ; and that purpose and an act of love are immediately contraries . It seems I was mistaken , I thought a purpose of love could not be without love ; and that a purpose of love was love in act . Consider Jer. 31. 3. Joh. 17. 23 , 24. Joh. 3. 16. Ephes. 2. 4 , 5. Rom. 5. 9 , 10. 1 Tim. 1. 14 , 15 , 16. Therefore concerning your distinction of Gods love of benevolence to the sinner before conversion , and his love of complacency after conversion ; there is no light in it . Shew me where I shall read this distinction of love in God in the Bible , or else I shall be ready to beleeve it came out of the brains of dead mens souls from the impure fountain of the blind Schoolmen . Ho●ever this ●ay sute with man I passe not , but to refer this to Go●● . to make him imperfect : God loved me , and gave himse●f for me . Gal. 2. 20. I did not beleeve when Christ gave himself for me . Ob. I wonder why you contend so for this expression , that God loved the elect from all eternity ; seeing the Scripture for once calling it love , cals it purpose , choice , counsell , election , predestination , &c. Ans. It 's no wonder we contend for it , seeing there be many that deny it to be love : A little leaven leaveneth the whole lump . Gal. 5. 9. And when men will confesse it is love , as the Scriptures declare , we will cease contending . We beleeve also that all those expressions do hold forth love , and are one with it . And seeing you confesse it 's called love , we earnestly intreat that you , nor no other do deny it to belove : for as Gods purpose and will is eternall , and unchangeable , so is his love ; God is love . 1 Joh. 4. 16. Heb. 13. 8. So you ask where is life , and where is peace till faith comes ? I answer . It is where it should be , it 's in Christ : Col. 3. 3 , 4. Who is our peace . Ephes. 2. 14. And when we beleeve , we enjoy the comfort of our life , and not till then . So you object against this doctrine ( of justification by Christ alone ) what need we take care what we do , if we beleeve he will not love us the better ; if we beleeve not , he will not love us the worse : then a man may dye without faith , and yet be saved . Ans. If this be all , the Papists say as much against you for denying that men are loved , justified , or saved for their good works . Say the Papists , if our good works cannot make us to beloved , or justified , &c. what need we take care to do good works , if we do them God will not love us the better ; if we do them not , he will not love us the worse : if we dye without good works , yet we may be saved . Consider what answer you will give them , and take it to your self , for we say the same of faith . So you tell us a story of a Mayd led away with this doctrine , said boldly to you , that she knew not how she could offend Jesus Christ by any thing she did : unlesse we did know what she meant by the word offend , we can say little to it , seeing it may bear a good or a bad construction . If she had said , Whosoever was born of God sinneth not . 1 Joh. 5. 18. and that she was born of God , it may be you would have cryed shame of her . And if she had said that which was not fit , there was no necessity you should have made such an out-cry of it , un●esse you did it to expose us and the truth we professe to contempt and hatred . You m●ght have taken it in the be●●ence , or passed it by . We intreat you to consider whose work it is to be the accuser or the brethren : the d●ct●ine of Christ is not the cause of the sins of men . I● we cannot prove scores of errors , and bla●ph●mi●s , and tragicall eff●cts that flow from you . Doct●ine , and ●uch as pro●esse it , blame m● . ●o you appeal to the world f●r the truth of what you say : I say , i● they do not justifie you , who will ? the world are blinde , &c. the naturall man cannot perceive the things that be of God ; the Saints who know and enjoy the truth will confesse with me , that your doct●ine doth contradict the Scriptures , and contain many mistakes . As , that sin was not crucified with Christ , that the elect are sometimes in Christ , and sometimes out of him ; that faith takes a man out of the state of damnation ; that God doth not love the el●ct before they beleeve ; that there are degrees of love in ●od , &c. And such strange doctrines you teach quite besides the Scriptures , and such as the Bible never knew : and ●ends very much to the dishonour of Chri●● , and obscure the Gospel ; and to f●ll the Con●cience , instead of joy and peace , with much troub●e , ●ear , and sorrow . Whereas the summe and substance of the doctrine we ( or rather the Scriptures ) teach , is onely to exal● Ch●ist alone , and abase man ; and all that he can do for his salvation , we trample upon it , in affirming ●one of his best wo●ks can cause God to love or ●ccept of him , ju●●ifie or save him : a●l spirituall b●essings are freely given without our wo●ks , no man can make himself righteous , or hol● , by any thing he can do : onely Chri●●s righteousnesse is that which ●ade us righteous ; and that sin cannot deprive us of Christs righteousn●sse ; and that we are , and ever shall ●emain , holy , and blamel●sse in the sight of God by Christ , who fulfi●led all right●●u●n●ss●●or us the elect ; his righteou●nesse and ●a●ct●fication is theirs , we are compleat in him , and incomple●● in our selves : there is no perfection in this li●e in the flesh ; and yet we are without fault before the throne of God ; therefore no sinners : because as Christ is , so are we in this wor●d . Therefore we are all fair , without spot . Consider well these Scriptures . Isa 53 5 , 6 , 11. 1 Pet. 1. ●4 Ephes 5. 27 , 30 Co● . 1. 22 Esb . 1. 7 Rev 1 5 Col. 1. 14. Heb 1. 3 He● 10. 14. 1 Joh. 1. 7 8 9. 10 R●m . 8. 33 Mat 3. 15. 1 Cor 1 30. 2 〈◊〉 5 21. Col. 2. 10. Rom. 7. 18. ●4 〈◊〉 14 5. 1 Joh. 4. 17. S●ng 2. ●0 & 47 He that knows the meaning of these , knows a great mystery , and lives in the comfort of it , and will not be beaten from it what ever men say of it . Is not Christs perfection the ground of all our happinesse ? And doth not justification imply freedom from sin ? Men are either sinners or no sinners : I desi●e to know , if he that is a sinner be not under the curse , Gal. 3. 30. and how he that stands ju●●ified by God from all sin , stands accountable to him for any sin ; if Justice be satisfied , what is therein heaven against him ? To conclude , inasmuch as the former part of this Treatise was finished , and much of it Printed before I knew of your book , I●efer you to it for a fulle● Answer . If you , or any deny what I have said to be true , let them Answer this ; I am resolved to Answer them till I dye . If they will answer my Reasons and Scriptures , I will do so to theirs ; I will oppose all phanatick e●husiasmes , and phantastick dreams of mens brains ( which will very much abound in this age . Oh that all that fear the Lord would be so wise as to search the Scriptures , and reject all mens Writings and Interpretations ) which appear not in the Word of God . I will stand to the triall of the Word of God : come let us lovingly try it out : if you will oppose Justification by Christ alone , which is the doctrine of fre● grace , I doubt n●t but I shall take all your props and superstructu●es easily down , to the end that Christ may appear to be ( as he is ) all in all . Co● . 3. 11 That G●d may be all in all . ● Cor. 15. 28. Some beleeved the things that were spoken , and some beleeved not . Act. 28. 24. FINIS . Notes, typically marginal, from the original text Notes for div A91793e-820 Ioh. 17. 29. Heb. 9. 22. Heb 9 14. Ioh. 1. 14. Ioh. 17. 22 , 23. Heb 10. 20. Act. 20. 28. 2 Cor. 5. 16. Dan. 9. 24 , 25 , 26 , 27. Ioh. 17. 1. 1 Cor. 1 30. Isa. 63. Psal 89. 19. Hebr 10. 1 Ioh 3. 5. Gal. 3. 13. Isa. 53. Hebr. 9. Eph. 5. 25. Mi● . 7. 19. Psal. 103. 12. Psal. 32. 1. Isa. 44. 22. Isa. 43. 25. Ier. 31. 34. Song 4. 7. Song 2. 10. Rev. 14 5. Eph. 5. 27. 1 Ioh. 4. 17. 1 Ioh 3 5. H●b 9. 28. 1 Ioh. 1. 8 , 9. Col. 1. 20. 22. 2 Cor. 5. 21. 1 Ioh. 1● 7. Isa 53. 11. Rev. 1● 5. 1 Ioh. 3. 5. 2 Cor 5. 21. Dan. 9. 24. Ioh. 19. 28 30. Rev. 1. 5. 2 Cor. 5. 21. Col. 1. 13 , 14. 21. Col 2. 13 , 14. ● Cor. 5. 21. Eccl 1. 2. Isa 50. 11. Ioh. 14. 18. Col 3 3. Heb. 13. 5. Mal. 3 6. Eph. 1. 4. Ioh 14. 19. Isa. 42. 8. Ier. 4. 2. Col. 3. 4. Ephe. 1. 14. Isa 45. 25. Rom 10. 3. Ti● 3. 5. Ezra 9. ●5 . Col 3. 11. Psal 89 ▪ 9 2 Co● . 5 21. 1 Cor ▪ 1 30. Col. 3. 3 ▪ 4. V●e . Is● 40 1 , 2. Vse . O●j . 1. Rom. 4. 24. Ans. 1 Co● 15 4. 〈…〉 . 18. ● Cor. 15. 15. 〈◊〉 2. 1 Cor. 15 17. Ans. 1. 〈◊〉 〈◊〉 ● . 9 , 11. Act 1. 15. ●o 32 Act ●6 . 22. 1 Cor 25 4. Ioh. 18. 32 Act 2. 24. Matt. 20. 19. & 16. 21. 1 Gor. 15. 17. Rom. 1. 4. 2. 3. Eph. 1. 5 , 6. Gal. 4. 5. Luk. 22. 29. Eph. 2. 14. Col. 1. 1 C●r . 15. 23. Io●. 12. 49. 〈◊〉 ●4 . 33. 〈◊〉 10. ●8 . O●j . 3. H●b 7. 21. 〈◊〉 1. 1 , 2. Ans. H●b 7. 25. Heb 12. 24. 〈◊〉 . 11. 4. 〈◊〉 . 19. 28. ▪ 30. Heb 10. 14. H●b. 10. 11 , 12 Isa. 53. 5. 1 P●t 1. 24. Matth 3. 17. Mal. 3. 6. 1 Ioh. 5 7. Obj. 4. Ans. Act. 4. 12. 1 Pet. 1. 19 , 20. Rom. 3. 25. 2 Cor 5. 19. Ps●l 32 12. O●j . 5. Ans. 1. H●b 10. 10. 12. 14. Heb 9. 22. 26. Rom. 5. 11. to 24. Rom. 3. 25. Heb. 10. 14. 1 Ioh. 2. 1. Rom. 3. 33 &c. O●j . 6. Matth ▪ 6. Ans. 1. Heb. 10. 26. Heb. 10. 18. 2 Cor. 5. 19. Psal 51. 9. 12. Obj. 7. Ans. Rom. 8 33. 〈…〉 8. ● . 〈…〉 16. 6. Iam. 7. 17. 〈◊〉 11. to ●4 Isa 53. 5 , 6 2 Cor. 5. 21. Song 4. 7. 1 〈◊〉 4. 7. 〈◊〉 3. 9. Ioh. 16. 16 , 17. Obj. 8. Ans. Eph 1 7. Psa 51. 12. Obj. 9. Ans. Eph 2 3. Rom. 5. 18. Gal 4. 4. 5. Gal. 4. 26. 31. Rom. 7. 1. &c. Rom 3. 19. Rom 6. 14. Gal. 3. 19. Rom. 10. 4. Rom. 7. 4. Eph 2. 15 , 16. Col. 2. 13 , 14. Rom. 7. 6. Ioh. 8. Rom. 7. 1 to 7. Rom. 6. 6 , 7 , ● . Deut. 27. 4. Gal 3 , 10. Gal 3. 13. 14. Heb 9. 25. 26. G●l 5. 1. Heb. 10. 14. Esay ●3 . 6. 2 Cor 5 21. Heb. 2. 14. Rom. 5. 18. 19. Heb. 2. 11. 1 Cor. 12 12. Gal. 2. 20. Rom 6. Ephes 2. 5. 6. Ephes. 2. 12. to 17. Rom 7. 6. Act ●3 . ●9 . 48. Esay 50 10. Rom. 10 3. Dan 19 8. Esay 1● . 10. Col. 3 11 1 Cor. 15. 28. Rom 6. 14. 15. Rom. 3. 31. Rom. 7. 12. 14. Rom 7 4. Matth. 3. 17. M●tt 11. 29. Mat. 14. 23. 31. Ioh. 158. Gal. 3 10. 2 Cor. 5. 14. Tit 3 12. ●●hn 14 23. I●● 5 16. Eph. 2 10. 1 Ioh 1 6. Hos. 11. 12. Rom. 7 7. 2 Cor. 5. 17. Ioh 6. 28 , 29. Obj. 10. Ans. Heb. 11. 6. O●j . 11. Ans. Rom 5. 8 , 9 , 10. Psal. 10● . 10. Ier. 31. 3. M●c . 7. 18. Phil. 1. 29. Isa. 53 1. Psal 5. 5 , 6. 2 Tim. 19 , 10. 〈…〉 4. Act. 13. 48. O●j . 12. Ans. Ioh. 3 16. Mar. 16 16. Isa. ●6 . 10. ●ct 2 23. Heb 6. 17. Isa 14 24. Rom. 6. 14. Ephes. 1. 4. Rom 8. 1. 33. Obj. 13. Psal. ●30 . 8. Isa. 53 11. Ans. Matt. 1. 20 , 21. Heb 10. 10 , 12 , 14. Heb. 9. 12. Rev. 1 5. Obj. 14. Ans. Eph. 1. 4. 1 Cor. 12. 12. Ioh. 15. 34. Ephe 1 4. O●j ▪ 15. Ans. 1. 2 〈◊〉 1. 8 , 9. Heb. 11. 14. Pro. 28 28. Mat 19 17 , 23. Ioh. ●4 . 23. 〈◊〉 ●3 3. ●●h 3 16. Psal ●9 . 28. to ●9 . 〈◊〉 8 33. to 〈◊〉 〈◊〉 10 23. 2 Tim. 2. 13. Rom. 8. ult. Obj. 16. Ans. 1. Obj. 17. Gal 3. 26. Ans. 1. Ephes. 1. 5. Ioh. 17. 6. Isa. 8. 18. Heb. 2. 13. Heb. 2. 10 , 11. Gal. 3. 29. Ephes. 1. 5 , 6. Heb. 2. 10. Rom. 3. 24. & 8. 29 , 30. Gal 5. 22. Heb. 2. 11. O●j . 18. Ans. 1. Rom. 14. 22. Iude 3. Rom. 1. 8. Gal. 5. 22. Rom. 4. 13. Gal 3. 16. Mark 16. 16. Prov. 28. 18. Matth. 19 17. &c. Mark 13. 3. Iam. 2. 24. ●im 4. 16. 1 Cor. 7. 16. Luk 7. 48 &c. Rom. 8. 24. 1 Pet. 3 21. Matth. 1. 21. Rom. 8. 33. Rom. 3. 24. Isa 45 25. Isa 53. 11. Rom. 5. 9. & 8. 34 , 35. 1 Cor 6. 11. 1 Ioh. 5. Isa. 45. 25. & 53. 11. Col. 3. 11. Heb. 5. 9. Eph. 1. 7. Col. 1. 14. Isa 49. 6. 1 Cor 15. 28. Act. 26. 18. Rom. 5. 9. 1 Sam 28. 14 , 15. Heb. 10. 11. Iam 2. 24. 1 Pet. 1. 20 , 21. Phi. 3 1● . Rom 5. 1. Rom. 9. 33. Gal. 3. 13. 1 Pet 1 18. Isa 57. & 59. 2. Ephe 2. 1● , 〈◊〉 17 Col. 1. 20. Ephes 2. 16. 1 Pet. 1. 18 , 19 , 20 1 Cor 1. 30. 2 Cor. 5 21. Heb 2. 14 , 15. & 9. 26. 28. Col. 1. 22. Eph 2 16. Heb 9 & 10 Rom. ● 9 1 Cor 5. 18 〈◊〉 ☞ 1 Cor. 1. 17. Gal. 5. 22. Ioh. 15. 5. 〈…〉 to 9. 〈◊〉 45. 24 , 25. 〈◊〉 2● . 6. 〈◊〉 71. 16. Mar 9. 24. Isa 64 6. Tit. 3. 5. Dan 9. 18. 1 Ioh 4. 18. 1 Ioh 3. 23. 1 Ioh 3. 24. Matth. 6 3● . Matth 8. 〈◊〉 . Heb. 10. 22. Rom. 10. 9. 1 Ioh 1. 12. Tit. 3. 5. Heb. 11. 4. Act. 3 37. Rom 10 Tit 3 9 Isa 64. 6. Rom 3. 22. Matth. 22. 37 , ●8 40. 〈◊〉 1 15. Rom. 3. 28. Tit 3. 5. Ioh 6 29. 〈◊〉 10. 9 , 10. Cor 2 9 10. Heb 10. 15 , 17 Rom. 8. 18. Ephes 3 5. 1 ●oh 5. 7 , 8 , 1● , 12. 1 Cor. 13 13. Heb. 11. 2 , 3. Psal. 119. 42. 89. Rom 4. 5. & 5 8. 10. Isa. 53. 5. 6. 11. Rom. 5. 9. Isa. 40 1 , 2. Rom 8 16. 1 Ioh. ● 6. Luk. 16 15. Heb. ●0 . 1 , 2 , 11. Phi 1. 19. ●ph . 2. 8. Iam. 1. 24. 2 ●●m . 2 10. Rom. 10 9 , 10. Rev 5 1. Psal 89 19. Isa. 45. 25. & 53. 11. Col 1 14. Ephes. 5. 27. Ioh. 19 28. 30. O●j . 20. Ans. Ephe. 1. 7. Rom. 3. 24. 1 Ioh ▪ 4. 9. Ephes 1 5. 7. Gal. 3. 14. Ezek. 20. 43. ●●b 9 2● . Act 10 30 , 3. C●l● 22. Rom 9. 10. R●v. 5 5. Song 4. 7. Isa 53 ▪ 11. Eph● 1. 4. 2 Cor 5. 19. Ioh 5. 10. Rom. 5 9. Eph 1. 7. Col. 1 2 Cor● 5. 18. to 21. 2 Cor 5. 21. 2 Cor. 5. 19. 2 Tim. 1. 9 , 10. 1 Ioh. 4. 16. Ioh 17 23. O●j 21. Ans. Rom 4. 13. 2 Pet. 1. 1. 1 Cor 1 30. Ph● . 3. 9. 〈◊〉 ●3 . 6. 〈…〉 Matt 5 6. D●n 9. 7. Isa. 51. 8. Rev. 19 8. & 7 9 , ● , 4. Isa. 6. ●0 2 Cor 5. 21. 〈◊〉 25 ●4 1 ●or 1. 30. Dan 9. 24. 〈…〉 . 〈◊〉 16. 24. Jer. 23. 6. Col. 3 11. Ephes. 1. 23. Col. 1. 18 , 19. Ezr● 9. ▪ 15. Phi. 3 9. Rom. 3. 25. Dan 9. 18. Tit. 3. 5. 1 Cor. 15. 17. Heb. 11. Eph 3. 16. &c. Gen. 2. 7. Matth 4 4. 2 Cor. 5. 6. & 4. 14. Ioh. 6. 35. Gal. 2. 20. Col. 3. 3. 2 Cor. 14. 10 , 11. Col. 3. 4. 2 Cor 13. 4. Heb. 11. 1. 1 Cor 15. 19. & 10 15. 1 Cor. 13. 3. 9. 2 Pet. 2. 20. Heb 4. 4 , 5 , 6. Heb 10. 26. 29 Isa. 48. 1 , 2. Isa. 58. 2. Luk. 8. 13 , 14. Rom. 10. 8. 1 Ioh. 5. 18. 1 Cor. 2. 10. 2 Cor. 4. 13. Col. 3. 3 , 4. Luk. 23. 32. 1 Pet. 1. 5. 2 Cor. 13. 4. Col 3. 3 , 4. Ioh 14. 19. Obj. 22. Ans. Psal. 106 , 30 , 31. Rom. 5. 19. Rom. 4. 7 , 8 , 11 Ier. 23. 6. Rom. 3. 25. Ioh. 1. 22. Ephe. 2. 14. Col. 2. 14 , 15. Obj. 23. Ans. Rom. 8. 30. Act. 10. 43. Obj. 24. Ans. Ioh. 20. 23. & 3. 16. Mar. 16. 16. Psal 89. 19. 24. 27 , 28. Psal. 53. 10 , 11 Psal. 89. 35 , 36 , 37. Isa. 42. 6. Heb. 8. 10 , 11 , 12. ☞ ☞ Act. 2. 25. E●h 1. 3 ● Is● 42 6 , 7 , 8. & 49. 9. Isa. 54 10. ●●b ● 17 , 18 P●al 89. 35 , 36 Obj 25. Ans. E●●l . 7. 29. Rom. 5. 18 , 19 Iob. 9 ▪ 20. Isa. 43 9 26. Isa. 5 23. Prov. 17. ●5 . & 24. 24. Rom 3 3 , 4. Matt. 11 19. Luk. 7. 35. Exod. 34. 7. Rom. 8. 33. Ephes. 1. 5. Rom 3 24. Heb. 1. 2. Rev. 5. 9. Isa. 53. 11. Rom 5. 10. 1 Cor 1. 30. Isa 45. 25. 2 Cor. 5. 21. 1 Pet. 1. 24. 2 Cor. 5. 21. Rom. 3. 24. Phi 3. 9. Rom. 5. 14 to 20. Isa. 45. 10. Ephe. 3. 11. 2 Tim 3. 9 , 10. Tit. 3. 4. 7. Col. 3. 3. Rom. 5. 19. Isa. 53. ●1 . Ioh. 17. 2 9. Ioh. 6. 37 , 38 , 39. Rom. 1. 7. Heb. 10. 10. Exod. 28. 21. Heb. 2. 11. Rev. 1. 5. Col. 1. 21. Col. 3. 11. Eph. 1. 6. Act. 26. 18. Iam. 2. 24. Obj. 26. Ans. 1. Rom. 8. 16. Isa. 50. 10 , 11. Ioh. 1 7. Isa. 53. 6. Psal. 88. 1 Cor. 15. 28. Col 3. 11. 
A30137	----	A defence of the doctrine of justification, by faith in Jesus Christ: shewing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan. Bunyan, John, 1628-1688. 1673 Approx. 322 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30137 Wing B5508 ESTC R215886 99827644 99827644 32067 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30137) Transcribed from: (Early English Books Online ; image set 32067) Images scanned from microfilm: (Early English books, 1641-1700 ; 1923:5) A defence of the doctrine of justification, by faith in Jesus Christ: shewing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan. Bunyan, John, 1628-1688. [4], 118, [2] p. Printed for Francis Smith, at the Elephant and Castle, without Temple-Bar, [London] : 1673. With a final advertisement leaf. Apparently a re-issue of the 1672 edition, with errata printed at the foot of p. 118. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fowler, Edward, 1632-1714 -- Controversial literature -- Early works to 1800. Church of England -- Apologetic works -- Early works to 1800. Latitudinarianism (Church of England) -- Controversial literature -- Early works to 1800. Justification -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DEFENCE OF THE Doctrine of Iustification , BY FAITH IN JESUS CHRIST ▪ SHEWING , True Gospel-Holiness flows from Thence . OR , Mr. FOWLER' 's Pretended Design of CHRISTIANITY , Proved to be nothing more then to trample under Foot the Blood of the Son of God ; and the Idolizing of Man's own Righteousness . AS ALSO , How while he pretends to be a Minister of the Church of England , he overthroweth the wholesom Doctrine contained in the 10 th . 11 th . and 13 th . of the Thirty Nine Articles of the same , and that he falleth in with the Quaker , and Romanist , against them . By JOHN BVNYAN . Disalowed indeed of men , but chosen of God , and precious , 1 Pet. 2. 4. Printed for Francis Smith , at the Elephant and Castle , without Temple-Bar . 1673. A Premonition to the Reader . Gentle Reader , THat thou mayest not be tired with longing to know what Errors , and Doctrines Destructive to Christianity , Mr. Fow●er , in his Feigned , design of Christianity , hath presented the World withal ; and that thou mayest even in the Entry , see that which more fully is shewn in the House : Namely , of the Contradiction that is in his Book , to the wholesome Doctrine of the Church of England , while he stands a Minister of the same . I have thought convenient , instead of an Epistle , to present thee with those Doctrines contained in his ; and that are refuted by the Book that thou hast in thy hand . The which also , I hope , will be a sufficient Apologie for this my undertaking . His Doctrines are these . 1. That the First Principles of Morrals , those First Written in Mens hearts , are the Essentials , the Indispensible , and Fundamental Points ●r Doctrines of the Gospel , Pag. 8 , 281 , 282. 2. That these First Principles , are to be followed , Principally , as they are made known to us , by the Dictates of Humane Nature ; and that this obedience , is the first , and best sort of obedience , we Christians can perform , Pag. 8 , 9 , 10. 3. That there is such a thing as a foundness of Soul , and the purity of Humane Nature in the World , Pag. 6. 4. That the Law , in the first Principles of it , is far beyond , and more obliging on the hearts of Christians , then is , That of coming to God by Christ , Pag. 7 , 8 , 9 , 10. 5. That the Precept of coming to God by Christ , &c. is in its own Nature , a thing indifferent , and absolutely considered neither good nor evil , Pag. 7 , 8 , 9. 6. That Christ's great Errand , in coming into the World , was to put us again in Possession of the Holiness we had lost , P. 12. 7. That John the Baptist , the Angel that was sent to Zecharias , and Mary , Preached this Doctrine ; and so also did Malachy the Prophet , Pag. 13. 8. That Christ by saving us from Sin , is meant , not first , his saving us from the punishment , but from the Filth , and from the punishment , as a Consequence of that , Pag. 14 , 15. 9. That Christ's Work , when he was come , was to establish ONLY an inward Real Righteousness , Pag. 16. 10. That Christ's fulfilling the Law FOR VS , was by giving more perfect , and lighter instances of Morral Duties , then were before expressly given , Pag. 17. 11. That Christ's Doctrine , Life , Actions , Miracles , Death , Resurrection , Ascention , and coming again to Judgement , is all Preached to establish us in this Righteousness , Chap. 2 , 3 , 4 , 5 , 6 , 7 , 8. 12. That it is not possible a Wicked man should have God's Pardon , Pag. 119. 13. That it is impossible Christ's Righteousness should be imputed to an Vnrighteous Man , Pag. 120. 14. And that if it were , he boldly affirms , it would signifie as little to his happiness , while he continueth so , as would a Gorgious and Splendid Garment , to one that is almost starved , Pag. 120. 15. For God to Justifie a Wicked man , &c. would far more disparage his Justice and Holiness , then advance his Grace and Kindness , Pag. 130. 16. He saith , Men are not Capable of God's pardoning Grace , till they have truly repented them of all their Sins , Pag , 130. 17. The Devils , saith he , have a large measure of these Attributes of God ; as his Power , Knowledge , &c. Pag. 124. 18 That Christ did himself perform , as our example , what ever he required of us to do ; Yea , That he trod , himself EVERY step of our Way to Heaven , Pag. 148. 19. The Salvation of Christ , First , Consists in curing our Wounds , ( our Filth . ) And Secondarily , In freeing us from the Smart , Pag. 216. 20. That pardon doth not so much Consist in Remission , as in healing ; to wit , our filth , Pag. 216. 21. Faith Justifieth , AS it includeth true Holiness in the Nature of it ; it Justifieth AS it doth SO , Pag. 221. 22. That Faith which Intitles a Sinner to so high a Priviledge as that of Justification , must needs be such as complyeth with ALL the purposes of Christ's coming into the World , &c. And it is no less necessary that it should Justifie AS it doth THIS , Pag. 222. 23. He wonders that any Wordly man should be so difficultly perswaded , to imbrace THIS account of Justifying Faith , Pag. 222. 24. There can be no pretence for a man , to think that Faith should be the condition or instrument of Justification , as it complyeth with , only the Precept of relying on Christ's Merits for the obtaining of it , Pag. 223. 25. It is , saith he , As clear as the Sun at Noon-day , that obedience to the other Precepts must go before obedience to this , Pag. 223. 26. He shall be his Apollo , that can give him a sufficient reason , why Justifying Faith should consist in Recombancy and Relyance on Christ's merits for the pardon of Sin , Pag. 224. 27. He will take the boldness to tell those who are dispeased with this account of Justifying Faith , that in his opinion it is impossible they should ONCE think of another , Pag. 225. 28. The Imputation of Christ's Righteousness , Consisteth in dealing with sincerely Righteous Persons , as if they were perfectly so , &c. Pag. 225. 29. The rand intent of the Gospel ; is , to make us pertakers of inward real Righteousness ; and it is but Secondary , that we should be accepted as before , Pag. 226. 30. It is not possible ( he saith ) that any other notion of this Doctrine should have truth in it , Pag. 226. 31. Whatsoever is commanded by the customes of the place we live in , or commanded by Superiours , or made by ANY circumstance convenient to be done , our Christian liberty consisteth in that we have leave to do them , Pag. 242. 32. For our resuffering to comply with these , can hardly proceed from any thing , then a proud affection of singularity , or at best from Supersticious Scrupulosity , Pag. 242. 33. Those Ministers hinder the design of Christianity , that Preach up free Grace , and Christian Priviledges OTHER WAYS then as Motives to obedience , and that scarce ever insist upon any other Duties then those of believing , laying hold of Christ's Righteousness , applying the Promises , &c. Pag. 262. 34. But to make the Christian Duties to consist either wholly or MOSTLY in THESE , &c. is the way effectually to harden Hypocrites , Pag. 262. 35. Those Ministers do nothing less then Promote the design of Christianity , that are never in their Element but when they are talking of the irrespectiveness of God's Decrees , the absolute promises , the utter Disability , and perfect Impotency of Natural men , to do any thing towards their own Conversion , Pag. 262. 36. He is the only Child of Abraham , who in the purity of his heart obeyeth those substantial Laws , that are by God imposed upon him , Pag. 283. 37. There is NO Duty more affectionately commanded in the Gospel , then that of Alms-giving , Pag. 284. 38. It is impossible we should not have the design of Christianity accomplished in us , &c. if we make our Saviours most excellent life the Pattern of our lives , Pag. 296. 39. To do well is better then believing , Pag. 299. 40. To be imitators of Christ's Righteousness even of the Righteousness we should rely on , is counted by Mr. Fowler , more noble , then to rely thereon , or trust thereto , Pag. 300. Reader , I Have given thee here but a taste of these things ; and by my Book but a brief reply to the Errors that he by his hath devulged to the World : Al , though many more are by me reflected then the 40 thou art here presented with . God give thee eyes to see , and an heart to shun and escape all these things that may yet come to pass , for hurt , and to stand before the Son of Man. Thus hoping that this short taste may make Mr. Fowler ashamed , and thee receive satisfaction , touching the truth and state of this Man's Spirit and Principles ; I rest , From Prison , the 27. of the 12 Month , 1671. Thine to serve thee in the Gospel of Christ. J. Banyan . A DEFENCE Of the Doctrine of JUSTIFICATION By Faith in Jesus Christ ; Proving , That Gospel-Holiness flows from thence , &c. SIR , HAving heard of your Book , Entituled , The Design of Christianity ; and in that was contained such Principles , as gave just ofence to Christian ears , I was desirous of a view thereof , that from my sight of things I might be the better able to judge . But I could not obtain it till the 13 th of this 11 th Month , which was too soon for you Sir , a pretended Minister of the Word , so vilely to expose to publick view , the rottenness of your heart in Principles Diametrically opposite to the simplicity of the Gospel of Christ. And had it not been for this consideration , that it is not too late to oppose open Blasphemy , ( such as endangereth the Souls of thousands ) I had cast by this answer , as a thing out of season . Two things are the Design of your Book . 1. To assert , and justify a thing which you call inward , reall righteousness , and Holiness . 2 To prove , That the whole , the grand , the only , and ultimate design of the Gospel of Christ , is to begin , and perfect this righteousness . Into the truth , or untruth , of both these , as briefly as I may , I shall at this time inquire . First , Therefore , a little to examine the nature of your Holiness and Righteousness● as your self hath described the same . 〈◊〉 It 〈◊〉 ( say you ) so sound a complexion of Soul , at ma●●tains in life & vigour , whatsoever is essential to it , & suffereth not any thing unnatural to mix with that which is 〈◊〉 : By the force and power whereof , a man is enabled to behave himself as a Creature indued with a principle of reason ; keeps his supreme faculty in its throne , brings into due subjection 〈◊〉 his inferiour ones ; his sensual imagination , his passions and 〈…〉 You adde farther , It is the purity of the humane nature , ingaging those in whom it resides , to demean themselves suitably in that state in which God hath placed them ; and not to act disbecomingly in any co●●●ion , circumstance or relation . You say moreover . It is a Divine , or God-like nature , causing a● hearts 〈…〉 of of , and an affectionate complyance with the eternal laws of rig●teousness ; and a behaviour agreeable to the essential , and 〈…〉 differ●nces of good and evil . page 6. Farther , You call it a principle or habit of Soul , originally dictates of humane nature . page 8. A disposition and temper of the inward man , as powerfully inclin● it to regard , and attend to ; aff●ctionately to imbrace and adhere too ; to be actuated by , and under the government of , all those practical principles , that are made known ●ither by revelation , nature or the use of reason . page 11. Which in conclusion you call that holiness which already we have lost . page 12. Thus Sir is your holiness , by you described , which holiness you aver is that , which is the great and onely design of Christ to promote both by his life and glorious Gospel . To take therefore your description in pieces , if happily there may be found ought , but naught therein . It is ( say you ) an healthful complexion of Soul , the purity of the humane Nature , &c. Answ. These are but words ; there is no such thing as the purity of our Nature , abstract and distinct from the sinful pollution that dwelleth in us . 'T is true , a man may talk of , and by Argument distinguish between Nature and sin ; but that there is such a Principle in man ( since Adams fall ) a Principle by which he may act , or that Christs whole Gospel-design is , the helping forward such a Principle , is altogether without Scripture or reason . There is no man by Nature , that that hath any soundness in him , ●o , neither in Soul or Body ; his understanding is darkened , his Mind and Conscience is defiled , his Wills perverted and obstinate : There is no judgment in his goings . Where now is the sound and healthful complexion of Soul ? Let the best come to the best , when we have mustered up all the excellencies of the Soul of man , as man , shall nought we find there , but the lame , the blind , the defiled , the obstinate and missed faculties thereof . And never think to evade me by saying , the Graces of the Spirit of God are pure : for with them you have nothing to do ; your Doctrine is of the sound Complexion of Soul , the purity of the humane Nature , a habi● of Soul , and the holiness we lost in Adam , things a great way off from the Spirit of Grace , or the gracious workings of the Spirit . You talk indeed of a Divine or Godlike Nature , but this is still the same with your pure humane Nature , or with your sound Complexion , or habit of Soul ; and so must either respect man , as he was Created in the Image or likeness of God , or else you have palpable contradiction in this your description . But it must be concluded , that the Divine Nature you talk of , is that , and no other then the dictates of the humane Nature , or your feigned purity thereof ; because you make it by your words the self same ; it is the purity of the humane Nature , it is a Divine or Godlike Nature . 2. But you proceed to tell us of a Degree ; it is so found and healthful a complexion or temperature of the faculties , qualities or vertues of Soul , as maintains in life and vigour , whatsoever is essential to it , and suffereth not any thing unnatural to mix with that which is so . Answer . If , as was said before , there is no soundness of Soul in man , as man , and no such thing as a purity of our Nature , abstract from that which is sin ▪ then where shall we find so healthful a complexion , or temperature of Soul , as to maintain in life and vigour whatsoever is essential to it , and that suffereth not any thing unnatural to mix with that which is so ? But let us take Pauls definition of a man ; There is none righteous , no not one , there is none that understandeth , there is none that seeketh after God , they are all gone out of the way , they are● together become unprofitable , there is none that doth good , no not one . Their threat is an open Sepulch●e , with their Tongues they have used deceit , the poison of Asps is under their lips , whose Mouth is full of Cursing and Bitterness ; their feet are swift to shed Blood , destruction and misery are in their ways , and the way of Peace they have not known , there is no fear of God before their Eyes . I the rather give you this of Paul , then any of my own ; because it is the soundest complexion of Soul , that the Holy Ghost himself could draw . Here is now no purity of the humane Nature , nor such sound complexion of Soul as can keep it self from mixing with that which is contrary to itself . And note , that this is the state of all men , and that as they stand on themselves before God ; Wherefore together , even altogether , all the men in the World , take them in their most pure naturals , or with all the purity of humanity , which they can make , and together , they still will be unprofitable , and so must come short of doing good , that every mouth might be stopped , and all the World become guilty before God , ver . 19. 3. But proceeding , you say , that this complexion is so forcible as to keep his supreme faculty ( I suppose you mean the Conscience ) in its Throne , and that brings into due subjection all his inferiour ones as namely his sensual imagination , bruitish passions and affections . Answ. These words suppose that it is within the power of a mans own Soul , always to keep sin out of it self , and so guilt out of the Conscience ; albeit the Scripture saith , that both the mind and it are defiled with the filth of sin , in all whoever do not believe the Gospel , with which belief this description me●leth not . 2. They suppose that this Conscience is perfectly clear and light , when the Scriptures say they have the understanding darkened ; yea and farther , in despite of these your sayings of the sound complexion of Soul , of the purity of humane Nature , and of this supreme faculty , the Scriptures teach , that man in his best estate is altogether vanity , that they are darkness and night , &c. Yea , say you , this sound complexion brings into due subjection all his inferiour ones . Answ. Here seems to be a contradiction to the former part of this description , yea , to the Nature of the Soul it self ; for you say ; before it suffereth not any thing unnatural to mix it self therewith , when yet here you seem to suggest that part , I say , even part of it self is disobedient and rebellious ; It brings into subjection all his inferiour ones . It brings into due subjection . Answ. Due subjection is such as is everlasting , universal , perfect in Nature , kind and manner , such as the most righteous , perfect , comprehensive Law , or Commandment cannot object against , or find fault therewith . Here 's a Soul ! here 's a pure humane Nature ! here are pure dictates of a brutish beastly man , that neither knows himself nor one title of the Word of God. But there is a Generation that are pure in their own Eyes , yet are not washed from their fil●hiness . It is the purity of the humane Nature , ingaging those in whom it resides , &c. Answ. That is , verily in none at all ; for there is no such thing in any , man in this world , as a purity of humane Nature : we are all an unclean thing , and who can bring a clean thing out of an unclean ? not one . Again , what is man that he should be clean ? or he that is born of a Woman , that he should be holy ? These are therefore expressions without the Testimony of the Word , arising from your own phantasie . It is a Divine or Godlike Nature . Answ. Thus you seem allso to fetch from the similitude or likeness of God that was in us at out first Creation , before we sinned ; but that similitude being at best but Created , and since most unspeakably defiled , defaced and polluted with sin ; there is now , no not in the best of men , as men , any smiles , likeness and similitude of God to be found , no such petty Divine or Godlike Nature to be found , as you magine . But having thus stated your holiness in its Nature and essence , you come in the next place to tell us , under what considerations it moveth a person to act , also by what Rules and Laws it squareth its acts and doings . First by or under what considerations it acts , and these you scatter here and there in this your description of holiness , under these heads . First , To act as becomes a Creature indued with a principle of reason , eyeing the state or place in which God hath set him ; approving of , affecting and complying with the Eternal Laws of righteousness , Pag. 6. which eternal Laws in Page 8. you call the Divine moral Laws , those that were first written in the hearts of men , and originally the dictates of humane Nature , &c. Secondly , To do these , from truly generous Motives and Principles , Page 7. such as these . 1. Because it is most highly becoming all reasonable Creatures ( you might also have added , and those unreasonable ) to obey God in every thing ( within their Spheres ) and as much unbecoming them to disobey him , Page 8. 2. Because it is a base thing to do unjustly , Page 11. Now a little to touch upon all these , and then to proceed to what is behind . First , To act and do the things of the moral Law , but as Creatures indued with a Principle of Reason , is but to do things in our Sphere as Men , as the Beast , the Hog or Horse doth things in his , as a Beast which is at best , if it could be attained , to act but as pure naturals , which state of man is of at infinite distance from that , in which it is by God expected , the man must act , that doth ought that is pleasing in his fight . For First , The qualification and consideration by you propounded , is that which is in all men , in men simply as men , they being reasonable Creatures , and somewhat , though qut somewhat capable of acting as such . Secondly , This qualification is not only in , but of men ; reason is of the Man himself , even that which is as essential to him , as is that of his being Created or made . Thirdly , The Law also , which you call Divine , Moral and Eternal is that which is naturally seated in the Heart , and as you your self express it , is originally the Dictates of humane Nature , or that which Mankind doth naturally assent to , Page 11. Now I say , that a man cannot by these Principles , and these qualifications , please the God of Heaven , is apparent . 1. Because none of these are Faith , but without Faith it is impossible to please him . Heb. 11. 6. 2. Because none of these is the Holy Ghost , but there is nothing accepted of God , under a New Testament consideration , but those which are the fruits of the Spirit , Gal. 5. 22. 3. The Man and Principles you have stated , may be such as are utterly Ignorant of Jesus Christ , and of all his New Testament things as such : But the Natural man receiveth not the things of the Spirit of God ( the things of his New Testament ) for they are foolishness to him , neither can he know them , because they are Spiritually discerned , 1 Cor. 2. 24. 4. Your qualifications and considerations , know nothing at all of the adoption of Sons , and of our acting and doing our Duty , as such . You only content your self to rest within the confines of the humane Nature , acts of reason , as men or Creatures only , or in their supposed pure , natural Principles . And Sir , a little by way of digression ; I will tell you also of our truly Christian righteousness , both as to its original or first Principle , and also how , or under what capacity it puts the Person that is acted by it . First , The Principle which is laid within us , it is not the purity of the humane Nature , but of the Holy Ghost it self , which we have of God received , by believing in the Son of God , a principle as far above yours of Humanity , as is the Heavens above the Earth ; yours being but like those of the first Adam , but ours truly those of the second . As is the Earthly , such are those that are Earthly ; and as is the Heavenly , such are those that are Heavenly . Now whosoever hath not this Principle , although he be a Creature , and also have the Dictates of the humane Nature , yea , and also follows them , yet he is not Christs : If any man have not the Spirit of Christ , he is none of his . Thus therefore is the Christian Principle , another from , and far above your Heathenish Pagan one . By 〈◊〉 is Spirit is the Christian qualified with Principles , not N●●ural , but Spiritual , such as Faith , Hope , Joy , Peace , &c. all which are the fruits of the Revelation of the forgiveness of sins , freely by Grace , though the Redemption that it in Jesus Christ In this Spirit and Faith we walk , by this Spirit we are led , even into the Joy and Peace of the New Testament of our Lord ; wherefore our Holy Actions are the fruits of Righteousness , that is by Jesus Christ , not by our humane Nature , or the purity of it in us ; yea , they are the fruits of the Spirit of God , the qualifications that attend the new Covenant , and those that by the work of regeneration are brought within the bounds and Priviledges thereof . Wherefore Secondly , The capacity that we are in , who act and do from the Heavenly Principle ; it is that of Sons , the Sons of God by adoption , as the Apostle said ; Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba Father . And again , As many as are led by the Spirit of God they are the Sons of God. This is a far other then is your humane description of acting as a Creature , indued with a Principle of Reason ; for here is a man acts as a Son , indued with the Holy Spirit of God , who hath before the World , was predestinated him to this Estate , by Jesus Christ to himself , As a Son therefore , the Christian acts and does , because he is indued with that high and heavenly Principle , mentioned before , by which Principle this man hath received a new Heart , a new Spirit , a new understanding , a good Conscience , so made by Faith in the blood of the Lord Jesus : Thus being made again anew , and another man ; he acts from a new , and another Principle then yours ; a Principle as far beyond , and above you , as is a Man above a Bruit , and as is Grace above Nature . Thirdly , As the Christian acts & does from a better Principle , and under a better capacity or consideration then that you have described ; so ( to allude to your own notion ) the first Principles by which they receive this Spirit and Adoption , are not those Principles of Morals , or those originally dictates of humane Nature ; but it is through the hearing of Faith , Gal. 3. 1 , 2 , 3. by which we understand , that the Son of God became a Man , dyed for our sins , hath saved us from the curse of God , and accounted us to be the righteousness of God in him ; this being heard with the Gospel , and a new-Testament - hearing , the Holy Ghost forthwith possesseth us , by the glorious working whereof we are helped through the Son , to call the God of Heaven , our Father . Now thus being made free from sin , by the only Faith of Jesus Christ , we have our fruit unto holiness , and the end everlasting life . And here come in those reasonable conclusions , which you would make the very radicals of Christianity , they being only remote , and after conclusions , drawn from the forementioned Mercy of God , viz. from predestination , Calling , Adoption , and Justification by Christs Blood , sinners . I say these are the things which Paul endeavored to provoke the Romans , Philippians and Colossians to an Holy Conversation by . 1. To the Romans , I beseech you therefore , saith he , by the Mercies of God ; ( What Mercies ? Why those of Election , Redemption , Calling , Justification , and Adoption mentioned in the foregoing Chapters ) that you present your Bodies a living Sacrifice , Holy , acceptable to God , which is your reasonable service , Rev. 12. 1. 2. To the Philippians , If there be therefore any consolation in Christ , if any Comfort of Love , if any fellowship of the Spirit , if any Bowels and Mercies , fulfill ye my joy , that ye be like minded , Phil. 2. 1. 3. To the Colossians , If you be risen with Christ , seek those things that are above , where Christ sitteth on the right hand of God ; set your affections on things above , not on things of the Earth ; for you are dead , and your life is hid with Christ in God , when Christ who is our life shall appear , then shall ye also appear with him in Glory . Now mark ; mortifie therefore , therefore ! wherefore ? why , because they were risen with Christ ; because they should appear at the end of this World with Christ himself in Glory ; therefore mortifie the deeds of the Body , or our Members that are upon the Earth , Col. 3. 1 , 2 , 3 , 4 , 5. These Sir are the Motives by which we Christians act ; because we are forgiven , because we are Sons , and if Sons , then Heirs , and so we act ; but to speak to this more anon . Perhaps you will say I deal not fairly with you , because you treat , as of moral , so of Gospel or New Testament Laws . But to that I will answer at present , that in this description of your Holy Principle , which is the Foundation of your Book , whether the Laws be Natural or Spiritual , moral or of Grace , the Principle by which you do them , is no other then the Principle of Nature , the dictates of the humane Nature ; and so such as can by no means reach the Doctrines of the Gospel any farther then to make a Judgment of them , by that wisdom which is enmity with God , as will farther be seen in my progress through your Book . Indeed you make mention of Divine Laws , and that under two Heads . 1. Such as are of an indispensible and Eternal Obligation , as those purely moral . 2. Such which you call positive precepts , in themselves of an indifferent Nature , and absolutely considered are neither good nor evil . Of those of this kind that we have under the Gospel , you say you know but three , viz , That of coming to God by Christ , and the Institutions of Baptism and the Lords Supper . Page 7 and Page 9. So then , although you talk of Gospel positive Laws , and particularly that of coming to God by Christ ; yet those which you call first Principles of Morals , are of higher concern with you , and more indispensible by far then this , this being a thing of an indifferent Nature , and in it self absolutely considered , is neither good nor evil ; but the other is the life of the matter . But a little to gather you up . The Morals , say you , are indispensible , and good in themselves ; but that of coming to God by Christ , a thing indifferent , and in it self neither good nor evil . Wherefore though in this your description , you talk of confirming to all those good and practical Principles , that are made known either by Revelation , Nature , or the use of Reason , yet in this your obedience you reckon coming to God by Christ , but an act of a very indifferent Nature , a thing if done not good in it self , neither evil in it self , should a man leave it undone ; and so consequently a man may have in him the ground and essentials of Christianity without ; it may be saved , and go to Heaven without it : for this I say , whatsoever is of an indifferent Nature in it self , is not essential to the Christian Religion ; but may or may not be done without the hazard of Eternal Salvation ; but say you , this of coming to God by Christ , is one of the positive precepts , Page 9. which are in themselves things indifferent , and neither good nor evil : therefore not of the substance of Christianity . But Sir , where learned you this new Doctrine , as to reckon coming to God by Christ , a thing of so indifferent a Nature , a thing not good in it self , but with respect to certain Circumstances , Page 7. Had you said this of Baptism and the Supper of the Lord ; I could with some allowance have born your words , but to count coming to God by Christ a thing iudifferent in it self , is a blasphemy that may not be born by Christians ; it being too high a contempt of the Blood , and too great a disgrace to the Person of the Lord , the King of Glory , of which more hereafter , but to return . The intent of this your description is to set before us these two things . 1. What are the essentials of the Rule of that Holiness , which by the Gospel we are immediately obliged to , if we would be justified in the sight of God. 2. What are the principles by which we act , when we do these works aright . For the first you tell us , they are the first Principles of Morals , such as are self evident , and therefore not capable of being properly demonstrated ; as being no less knowable , and easily assented to , then any proposition that may be brought for the proof of them , Page 8. Such as are self-evident or evident of themselves ; to what ? To us as men that know the Principles of Reason , and that are as easily assented to as any proposition ; such as may be as easily known , as we know there is a day or night , Winter and Summer , or any other thing that may be brought for the proof of them . This Law therefore is none other , then that mentioned in Rom. 2. 14 , 15. which is the Law of our Nature , or that which was implanted in us in the day of our Creation , and therefore is said to be our selves , even Nature it self , 1 Cor. 11. 14. Secondly , the Principle , say you , by which we act , and in the strength of which we do this Law , it is the Principle of Reason , or a reasonable compliance with this Law written in our Hearts , and originally dictates of humane Nature , &c. which certain Principle , say you , is this , To count it most highly becoming all reasonable Creatures , to obey God in every thing and as much disbecoming them , in any thing to disobey him , Page 8. The sum is ; this your Holiness both in root and act is no other then what is common to all the men on Earth ; I mean so common as that for the first , is in their Nature , as the second is also part of themselves , they being Creatures whose prime or principal distinction from other , consisteth in that they are reasonable , and such as have reason as a thing essential to them ; wherefore the excellency that you have discoursed of , is none other then the excellency and goodness that is of this World , such as in the first Principles of it is common to Heathens , Pagans , Turks , Infidels : and that as evidently dictates to those that have not heard the Gospel ( I mean as to the Nature the good and evil ) as it doth in them that sit under the sound thereof ; and is the self same which our late ungodly Heriticks the Quakers have made such a stir to promote and exal● , only in the description thereof you seem more ingenious then they : for whereas they erroniously call it Christ , the light of Christ , Faith , Grace , Hope , the Spirit , the Word that is nigh , &c. you give it the names due thereto , viz. A complexion or complication and combination of all the virtue of the Soul , the humane Nature , the dictates of it , the Principles of reason , such as are self-evident , than which there is nothing Mankind doth naturally assent to , Page 6 , 7 , 8 , 9 , 10 , 11. only here as I have said , you glorifie your errors also , with Names any Titles that are not to be found , but in your own deluded Brains : As that the virtues of the Souls can keep themselves incommixed , that there is yet in us the purity of the humane Nature , of such a disposition , that can both by light and power give a man to see , and powerfully incline him to , and bring him under the government of all those good and practical principles , that are made known either by Revelation , Nature , or the use of Reason . But I say , these principles thus stated by you , being the principles , and the goodness of this World , and such as have not faith , but the law , not the holy Ghost , but humane nature in them ; they cannot be those which you affirm , was or is the design , the great , the only , and ultimate design of Christ , or his Gospel to promote , and propagate in the World ; neither with respect to our justification before God from the curse ; neither with respect to the workings of his Spirit , and the faith of Jesus in our hearts , the true Gospel or evangelical Holiness . First , It is not the righteousness that justifieth us before God from the curse ; because it is that which is properly our own ; and acted and managed by principles of our own , arising originally in the roots of it , from our own . There is the righteousness of Men , and the righteousness of God : that which is the righteousness of Men , is that which we do work from matter and principles of our own ; but that which is the righteousness of God , is that which is wrought from matter and principles purely Divine , and of the Nature of God. Again , that which is our own righteousness , is that which is wrought in and by our own persons as Men ; but that which is the righteousness of God , is that which is wrought in and by the second person in the Trinity , as God and Man in one person ; and that resideth onely in that person of the Son. I speak now of the righteousness by which we stand just before God , from the curse of the Law. Now this righteousness of ours , our own righteousness , the Apostle always opposeth to the righteousness of God , saying , They going about to establish their OWN righteousness , have not submitted themselves to the righteousness of God. Farther , This righteousness of our own , Paul counts loss and dogs-meat , in comparison of that other , far more glorious righteousness , which he calleth as it is in truth , the righteousness of God , which as I said but now , resideth in the person of the Son. Therefore saith Paul , I cast away my own righteousness , and do count it loss , and but dung , that I may win Christ , and be found in him , not having my own righteousness , which is of the law , but that which is through the faith of Christ , the righteousness which is of God by faith . The righteousness therefore , that is our own , that ariseth from matter and principles of our own , ( such as that which you have described ) justifieth us not before God from the curse . Secondly , The righteousness that you have described , justifieth us not , as before , because it is the righteousness which is of the moral law , that is , it is wrought by us , as walking in the law . Now it mattereth not , whether you respect the law in its first principles , or as it is revealed in the table of the ten Commandments , they are in nature but one , and the same , and their substance and matter is written in our Hearts , as we are Men. Now this righteousness , the Apostle casteth away , as was shewed before ; not having mine own righteousness , ( saith he ) which is of the law ; why ? Because the righteousness that ●aveth us from the wrath of God , is the righteousness of God ; and so a righteousness that is without the law . But now the righteousness of God without the law is manifest , being witnessed by the law and the prophets , even the righteousness of God , which is by faith of Jesus Christ , unto all , and upon all them that believe . Rom. 3. The righteousness of God without the law ; the righteousness of Christ who is naturally God ; wherefore such a righteousness , as was accomplished by him , that was Lord , and the very God of the law ; whose nature was infinite , and not that which the law could command or condemn ; neither was the command of the law , the great and principal argument with him , no , not in its first and highest principles , to do or continue to do it ; but even that which the law commanded of us , that he did , not by the law , but by that spirit of life , that eternal Spirit , and God-head , which was essential to his very being : He did naturally and infinitely that which the law required of us , from higher , and more mighty principles then the law could require of him : for I should reckon it a piece of prodigious blasphemy , to say , that the Law could command his God , the Creature , his Lord and Creator : but this Lord God , Jesus Christ , even he hath accomplished righteousness , even righteousness that is without , that is above , higher , and better then that of the Law : and that is the righteousness that is given to , and put upon all them that believe . Wherefore the Lord Jesus Christ , in his most blessed life , was neither prompted to actions of holiness , nor managed in them , by the purity of humane nature , or those you call first principles of morals , or as he was simply a reasonable Creature ; but being the natural Son of God , truly , and essentially , eternal as the Father ; by the eternal Spirit , his God-head , was his man-hood governed , and acted , and spirited to do and suffer . He through the eternal spirit offered himself without spot to God ; which offering respects not onely his act of dying , but also that by which he was capacitated to dye without spot in his sight ; which was the infinite Dignity , and Sinlessness of his person ; and the perfect justice of his Actions . Now this person , thus acting , is approved of , or justified by the Law to be good : for if the righteousness of the Law be good , which Law is but a creature , the righteousness of the Lord , the God of this Law , must needs be much more good ; wherefore here is the Law , and its perfection swallowed up , even as the light of a Candle , or Star is swallowed up by the light of the Sun. Thus then is the believer made , not the righteousness of the Law , but the righteousness of God in Christ ; because Christ Jesus who is the righteousness of the Christian , did walk in this world , in , and under the Law ; not by legal and humane principles , which are the excellencies of men , but in , and by those that are divine , even such as were , and are of his own nature , and the essence of his eternal God-head . This is the righteousness without the Law , accomplished by a person , and principles , far otherwise , then is he , or those you make description of ; and therefore yours cannot be that , by which we stand just before the justice of God without the Law ; Now if it be a righteousness without the Law , then it is a righteousness without Men , a righteousness that cannot be found in the World ; For take away the Law , the rule , and you take away , not onely the righteousness , but that by which men , as men , work righteousness in the World : Mine own righteousness which is of the Law. The righteousness then by which a man must stand just in the sight of God from the curse , is not to be found in men , nor in the Law , but in him , and him onely , who is greater , and also , without the Law ; For albeit , for our sakes he became under the Law. even to the curse and displeasure of God ; yet the principles by which he walked in the World to God-ward , they were neither humane , nor legal , but heavenly , and done in the Spirit of the Son : Wherefore it is not the righteousness you have described , by which we stand just before God. Thirdly , The righteousness you have described , cannot be that which justifieth us before God , because of its imperfections , and that both with respect to the principle , and the power with which it is managed : For though you have talked of a sound complexion of Soul , the purity of the humane nature , and that with this addition of power , as to be able to keep it self incommixt with that which is not of it self ; yet we Christians know , and that by the words of God , that there is in man , as man , now no soundness at all , but from the crown of the head , to the sole of the foot , Botches , and Boyls , Putrifactions , and Sores . We are ALL an unclean thing ; and our righteousness , as filthy vlcerous raggs . If there had been a Law given that could have given life , verily , righteousness should have been by the Law. Could a man perform the Law to the liking of the justice of the eternal majesty , then would the Law give life to that man ; but because of the perfection of an infinite justice , and the weakness and unprofitableness of the Law through our flesh , therefore , though you speak yet farther of the excellency of your sound complexion , and of the purity of the humane nature , you must flie from your self , to another righteousness for life , or at the last stick in the jaws of Death and everlasting Desperation . For by the works of the Law shall no flesh be justified . Gal. 2. 16. It is therefore no better then error , thus to ascribe to poor man , that hath drunk iniquity like water , a soundness of soul , a purity of humane nature . Wherefore Jude saith of you , and of all such naturalists , That even in the things that you know naturally , as the bruit , in them you corrupt your selves . Jude 10. even in the very principles , the first or original dictates of your nature , or humanity . There is none that understandeth or is good , therefore there is none that doth good , no not one : that is , none as continuing in a natural state ; none by the power or principles of nature ; for he meaneth here , in your own sense , as men by natural principles have to do with the justice of the Law. Fourthly , The righteousness which you have described , cannot be that which justifieth us before God , because it is that which is not of faith . The Law is not of faith , but the man that doth them shall live in them . Gal. 3. The Apostle also in the 10 th . Chapter of the Romans tells us , that the righteousness that is compleated by doing the Law is one , and another , besides the righteousness of faith . For faith in the justification of a sinner from the curse and wrath of God , respecteth onely the mercy of God , and forgiveness of sins for the sake of Christ. God for Christs sake hath forgiven him , that is enabled to believe , that is , trust to , and venture the eternal concern of his soul upon the righteousness that is no where to be found , but in the person of the Son of God. For there is justice more then answerable to all the demands of the Law , and the requirements of the eternal justice of God , and he is our justice ; He is made unto us of God , righteousness , or justice ; that is the righteousness or justice that is in him ; is by God accounted the mans that shall accept thereof by faith , that he might be made the justice or righteousness of God in him . For the righteousness that saveth a sinner from damnation , must be equal to that in the eternal Deity : but where can that be found but in him that is naturally God , as is indeed the Son of the Father ; in him therefore , and not in the Law , there is a righteousness fit for faith to apply to . Besides , the Law is not , neither can be the object of faith to men ; for that which is the object of faith ( I speak now as to justifying righteousness ) it must be a righteousness already compleated , and as I said , a righteousness to be received , and accepted , being now perfected and offered , and given to us by the kindness and mercy of God : but a man may believe long enough in the Law , before that performs for him a perfect righteousness . The Law can work nothing unless it be wrath . Rom. 4. No thou must work BY , and not believe IN the Law. Besides , all that cometh out of the mouth of the Law is , Cursed is every one that continueth not in every thing which is written in the book of the Law to do them ; which no man is capable of doing , so as to escape the curse by doing , that hath once , or first transgressed the same . Wherefore it is a vain thing , yea an horrible wickedness in you , thus to abuse the Law , and the weakne●s of man , by suggesting that the onely , the ultimate , or grand design of Christ Jesus was , or is , the promoting of a righteousness by the Law , that is performed by humane principles in us . I could double , yea ten times double the number of these arguments against you , but I will pass from this to the second thing . The righteousness you have described , is not the true Gospel inward holiness . I told you before , that the principles which you have described , are not evangelical principles ; and now I will adde , that as they are not such in themselves , so neither do they fetch in , or obtain by our adhering to them , those things which alone can make , or work in the Soul , those truly Gospel inward acts of holiness . There are three things which are essential to the inward Gospel holiness ; of which as your description is utterly destitute , so , neither can they by that be obtained , or come into the heart . 1. The holy Ghost . 2. Faith in Christ. 3. A new Heart , and a new Spirit . Without these three , there is no such things as Gospel holiness in Man , as before I have also hinted at . But now as there is none of these three found in your discription of inward Holiness ; so neither can you , or other , by all your inclinations , either to those you call first principles of natural reason , or the dictates of humane nature , obtain or fetch into the Soul , the least dram of that which is essential , to that which is indeed according to the Gospel description of inward Gospel holiness : as will further be manifest in this that followeth . 1. The holy Ghost is not obtained by your description , that consisting only in principles of Nature , and in putting forth it self in acts of Civility and Morality . When the Apostle would convince the bewitched Galathians , that your Doctrine which was also the Doctrine of the false Apostles , was that , which instead of helping forward , did hinder , and pervert the Gospel of Christ ; he applieth himself to them in this manner . This onely would I learn of you ; Received you the Spirit by the works of the Law , or by the hearing of Faith ? By the works of the Law , that is , by putting of your principles into practice , Nay , may I not adde , by putting of your principles into practice , by a more bright , and clear rule , then in the beginning of your description is inserted by you ; for the Law as written and engraven in stones , with the addition of all the Mosaical precepts , was a more ample , and full discovery of the mind of God , then can be obtained by your virtues of Soul , your purity of humane nature , or the first principles of morals , as they are written in the heart of man ; and originally dictates of humane nature . Yet by these , by following these , by labouring to live up to the light of these , their own experience told them , that they neither could , nor did obtain the enjoyment of the holy Ghost ; but that rather their now declining the word of Faith , by which indeed they receive it at first ( whatever pretences of holiness , and godliness were the arguments to prevail with them so to do ) was in truth none other but the very witch-craft , and inchantments of the Devil . Farther , The Apostle sets this your Spirit and Principles ; and that which indeed is the Spirit of God , in aline Diametrically opposite one against another ; yea the receiving of the one , opposeth the receiving of the other . Now we have received , saith he , NOT the Spirit of the World ( that is , your Spirit , and principles of humanity ) to walk by it , or live in it ; but the Spirit which is of God , that we may know the things that are freely given us of God. 1 Cor. 2. 12. But what is the Spirit of the World ? He tells us in the verse before , it is the Spirit of a man ; which Solomon calls , the Candle of the Lord ; that which searcheth all the inward parts of the Belly . Prov. 20. 27. by humane principles , good motions to moral duties , workings of reason , dictates of nature to obey God as Creator . These things flow from the Spirit of a man , which is the Spirit of all the World. They that preach , or speak by this Spirit ; they preach or speak of the World , of the virtues of the World ; and the World , the whole World heareth them , or know in themselves what they say . Now when this Spirit is received , imbraced and followed , as the Spirit that is of God , then it must be branded with the mark of the Spirit of error , and of Antichrist ; because the act in so doing , is most wicked ; yea , and Christ himself is made head against , by it . But I say , the holy Ghost is not obtained by these principles , nor by the pursuit of them . 2. Faith is not obtained by the pursuit of your principle ; but by hearing of another doctrine , He that presseth men to look to , and live by the purity of humane nature , principles of natural reason , or by the Law , as written in the heart , or Bible ; he sets the word of Faith out of the World ; for these doctrines are as opposite , as the Spirits I spake of before ; For Moses describeth the righteousness that is of the Law , that the man that doth these things shall live by them . Now he that receiveth this Law , to do , and live by ; he hath set up , and is in pursuit of a doctrine of another nature , then that which is called the righteousness of faith ; that being such , as for justification , a●d deliverance from the curse , maketh no mention at all of hearing the Law , or of doing good works ; but of hearing of the mercy of God , as extended to sinners ; and of its coming to us through the death , and resurrection of Christ Jesus . The righteousness which is of Faith , speaketh on this wise ; say not in thine heart , who shall ascend into Heaven ( that is to bring Christ down from above ) or who shall descend into the deep , ( that is to bring up Christ again from the dead ) but what saith it ? The word is nig●h thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach ; That if thou shalt confess with thy m●uth the Lord Jesus ; and shall believe in thine heart that God hath raised him from the dead , thou shalt be saved . Rom. 10. 5 ▪ 9. This then is the doctrine of faith ; or the righteousness with which faith hath to do . Now as old covenant● works , are begotten in men by the doctrine of works ; so faith is begotten by the doctrine of faith . Therefore after he had said , faith cometh by hearing ; ●e insinuates it to be the hearing the preaching of the Gospel of peace ( peace by the blood of the cross ) and the glad tidings of good things , ( ver . 14 , 15 , 16 , 17. ) of good things promised for the sake of the Lord Jesus ; not for the sake of good deeds done of us , by humane principles , or the dictates of our nature . Faith , Then the second essential , comes into the heart , not by the preaching , or the practice of your principles ; but by another , a higher , and far more heavenly doctrine . And hence the Apostle compleatly puts the difference betwixt the worker of good works in the Spirit of the Law ; and the believer that taketh hold of grace by Christ , that he may be saved thereby . The one he calls Them that are of the works of the Law : the other , They which are of Faith. This being done , he tells us , that as they differ in the principles , to wit , of Faith ; and Works , so they shall differ in conclusion : For the Law is not of faith ; the promise is onely made to faith , therefore they onely that are of faith , are blessed with faithful Abraham . 3. The third essential is , a new Heart , and a new Spirit or mind , and this also comes not by your principle , that being but the old covenant that gendreth to bondage , and that holds its Ismaels under the curse for ever : there comes no new heart by the Law , nor new Spirit . It is by the new Covenant , even the Gospel , that all things are made now . Jer. 31. 33. Ezek. 36. Heb. 8. 2. 2 Cor. 5. 17 , 18 , 19. The Apostle after a large discourse of the two ministrations , and their excellencies . ( 2 Cor. 3. ) tell us that the heart is nothing changed , so long as it abideth in the works of the Law ; but remaineth blind , and ignorant ; Nevertheless , saith he , when it shall turn ( from the Law ) to the Lord , the vail shall be taken away . But what is it to turn ( from the Law ) to the Lord ? Why even to leave , and forsake your Spirit , and principles , and works from those principles ; and flie to the grace , and merits ; the glory of the Lord Jesus Christ. Now when the heart is turned to Christ , then the vail of Moses is taken off ; wherefore then the soul with OPEN face , beholding as in a glass the glory of the Lord , is changed from glory to glory , even as by the Spirit of the Lord. 2 C●r . 3. 14 , 18. Obj●ct . But it seems a paradox to many , That a man should live to the Law , that is devote himself to the works of the ten Commandments , the most perfect rule of life ; and yet not be counted one changed , or new . Answ. Though it seemeth an untruth , yet it is most true ; That by the works of the Law , no heart is made new , no man made new . A man from principle of nature , and reason , ( which principles are of himself , and as old ) may give up himself to the goodness of the Law : Yet these principles are so far off from being new , that they are as old as Adam in Paradise ; and come into the world with all the children of men . To which principles the Law , or the first principles of morals , so equally suit , that as you have said , page 8. they are self-evident ; then which there is nothing ma●-kind d●th more naturally assent unto , page 11. Now Nature is no new principle , but an old ; even our own , and of our selves . The Law is no new principle , but old , and one with our selves ( as also you well have called it ) first written in mens hearts , and originally dictates of humane nature . Let a man then be as devout , as is possible for the Law , and the holiness of the Law. Yet if the principles from which he acts ; be but the habit of Soul , the purity ( as he feigns ) of his own nature ; principles of natural reason , or the dictates of humane nature ; all this is nothing else but the old Gentleman in his Holy-day-cloaths ; the old Heart , the old Spirit ; the Spirit of the man , not the Spirit of Christ is here . And hence the Apostle , when he would shew us a man alive , or made a new man indeed ; as he talketh of the holy Ghost and faith , so he tells us such● are dead to the Law , to the Law , as a Law of works ; to the Law as to principles of nature , Wherefore my brethen you are also become dead to the Law ( the moral Law , and the ceremonial Law ) by the body of Christ , that you should be married to another ( another then the Law ) even to him , who is raised from the dead , that we should bring forth fruit unto God. Rom. 7. 4. Ye are become dead to the Law : dead to the Law ! Why ? That you should be married to another : Married to another ! Why ? That you should bring forth fruit unto God. But doth not a man bring forth fruit unto God , that walketh orderly according to the ten Commandments ? NO , if he do it before faith in the Spirit of a man , by the dictates of humane nature , respecting the Law , as that , by the obeying of which , he must obtain acceptance with God. This is bringing forth fruit unto himself ; for all that he doth , he doth it as a man , as a Creature , from principles natural , and of himself , his own and for none other then himself ; and therefore he serveth in an old Spirit , the oldness of the letter , and for himself . But now , ( that is , ye● being dead to the Law , and married to Christ ) that ( the Law ) being dead ; by which ( while in our selves ) we were held ; Now we are delivered from that law , both as to its curse and impositions ; as it stands a Law of works in the heart of the world ; we serve in newness of the Spirit , and not in the oldness of the letter , v. 6. A man must first then , be dead to your principles , both of nature , and the Law ; if he will serve in a new Spirit , if he would bring forth fruit unto God. Wherefore your description of the principle of holiness in man , and also the principles by which this holiness is put forth by him into righteous acts ; they are such as are altogether void of the true essentials of inward Gospel-holiness , and righteousness . But there is one , thing more in this description , or rather effect thereof , which I shall also inquire into : And that is saying , As it was the errand of Christ to effect our deliverance out of that sinful state we had brought our selves into : so to put us again into possession of that holiness which we HAD LOST . page 12. The proof of this position is now your next business : that is , if I understand your learning , the remaining part of your book , which consisteth of well nigh 300 pages , is spent for proof thereof ; which I doubt not but effectually to confute with less then 300 lines . Onely first by the way , I would have my reader to take notice that in this last Clause . [ to put us again into possession of that holiness which we had lost ] is the sum of all this large description of his holiness in the foregoing pages : that is , the holiness and righteousness that Mr. Fowler hath been describing ; and adds , that Christs whole business when he came into the world was , as to effect our deliverance from sin ; so to put us again in possession of that holiness which we had lost . The holiness therefore that here he contendeth for , is that , and onely that which was in Adam before the fall , which he lost by transgression ; and we by transgressing in him . A little therefore to inquire into this , if perhaps his reader and mine , may come to a right understanding of things . First then , Adam before the fall , even in his best and most sinless state , was but a pure natural man , consisting of body and soul ; these ( to use your own terms ) were his pure essentials : In this mans heart , God also did write the Law ; that is , ( as you term them ) the first principles of morals . This then was the state of Adam , he was a pure natural man ; made by God sinless ; all the faculties of his Soul , and members of his body were clean . God made man upright . But he made him not then a Spiritual man ; The first Adam was made a living Soul , howbeit that was not first which was Spiritual : but that which was natural , and afterwards that which is Spiritual . The first man is of the earth , earthy . 1 Cor. 15 ▪ A living Soul he was ; yet but a natural man , even in his first and best estate : but earthly , when compared to Christ ; or with them that believe in Christ. So then , the holiness of Adam in his last estate , even that which he LOST , and we in him , it was none other , then that which was natural , even the sinless-state of a natural man. This holiness then was not of the nature of that , which hath for its root the holy Ghost ; for of that we read not at all in him , he onely was indued with a living Soul ; his holiness then could not be Gospel , nor that which is a branch of the second covenant : his acts of righteousness , were not by the operations of the Spirit of Grace , but the dictates of the Law in his own natural heart . But the Apostle when he treateth of the Christian inherent holiness ; first excluding that in Adam , as earthly ; he tells us , it is such as is in Christ : As is the earthly , such are they , that are earthly ; and as is the heavenly such are they that are heavenly . Let then those that are the Sons of Adam , in the state of nature as he , though not so pure , and spotless as he , be reckoned to bear his image and similitude : but let them that are the children of Christ , though not so pure as he , bear the image and similitude of Christ ; for they are conformable to the image of the Son of God. The holiness therefore that was in Adam , being but that which was natural , earthly , and not of the holy Ghost , cannot be that which Christ came into the world to give us possession of . Secondly , Adam in his best , and most sinless state , was but a type of figure : The figure of him that was to come . A type in what ? A type or figure doubtless , in his sinless and holy estate ; a type and figure of the holiness of Christ : But if Christ should come from heaven , to put us in possession of this sinless holiness that was in Adam , or that we lost in him : To what more would his work amount , then to put us into the possession of a natural , figurative , shadowish , righteousness or holiness . But this he never intended ; therefore it is not the possessing of his people with that holiness , that was the great errand Christ came into the world upon . Thirdly , The holiness and righteousness that was in ( and that we lost by ) Adam before the fall ; was such as stood in , and was to be managed by his natural perfect compliance with a covenant of works . For , Do not this sin and die , were the terms that was from God to Adam . But Christ at his coming brings in another , a better a blessed Covenant of Grace ; and likewise possesseth his Children , with the Holiness , and Priviledges of that Covenant ; Not with Adams heart nor Adams mind ; but a new Heart , a new Spirit , a new Principle to act by ; and walk in a new Covenant . Therefore the Holiness that was in Adam before , or that we lost in him by the Fall , could not be the Holiness that Christ at his Coming made it his great or onely business to put us in possession of . Fourthly , The Holiness that was in Adam before , and that we lost in him by the Fall , was such as might stand with perfect ignorance of the Mediation of Jesus Christ : For Christ was not made known to Adam as a Saviour , before that Adam was a Sinner ; neither needed he at all to know him to be his Mediator , before he knew he had offended . But Christ did not come-into the World to establish us in , or give us possession of such Holiness as might stand with perfect Ignorance of his Mediatorship . No ; The Holiness that we Believers have , and the righteous acts that we fulfil● , they come to us , and are done by us , through the knowledge of the Lord Jesus , and of his being the Messias promised . Fifthly , The Holiness that was in Adam , was neither given him through the Promise , neither encouraged by the Promise . Adam had no promise to possess him with a Principle of holiness ; it came to him by Creation : neither had he any promise to strengthen or encourage him in Holiness . All he ●id was Instructions concerning his Duty , and Death threatned if he did it not : But Christ came not , to give us possession of an holyness or Righteousness , that came to us by our Creation , without a Promise ; and that hath no promise to encourage us to continue therein ; but of an Holiness that comes to us by the best of Promises , and that we are encouraged to by the best of Promises . Therefore it was not his great Errand when he came from Heaven to Earth , to put us in possession of that Promiseless holiness that Adam had before , and that was lost in him by the Fall. Lastly , In a word ; The Holiness that Adam had before , and that we lost in him by the Fall ; it was a natural shadowish old Covenant , promiseless holiness ; such as stood and might he walked in , while he stood perfectly ignorant of the Mediator Christ. Wherefore it is rather the Design of your Apollo the Devil , whom in Page 101. you bring forth to applaud your Righteousness ; I say ; it is rather his Design then Christ , to put men upon an indeavour after a possession of that : For that which is truely Evangelical , is the Spiritual , Substantial , New Covenant , promised holiness ; that which cometh to us by , and standeth in the Spirit , Faith and Knowledge of the Son of God , not that which we lost in Adam . Wherefore the Song which there you learnt of the Devil , is true , in the sense he made it , and in the sense for which you bring it ; which is , to beget in men , the highest esteem of their own humane nature ; and to set up this natural , shadowish , promiseless , ignorant holiness , in opposition to that which is truely Christs . To dwell in Heaven doth not more please him , then Within the Souls of Pious mortal Men. This is the Song ; but you find it not in Matthew , Mark , Luke , or John , but among the Heathens who were his Disciples ; and who were wont to enquire at his mouth , and learn of him . Thus have I Ra●●d the foundation of your Book , even by overthrowing the Holiness , and Righteousness , which by you is set up , as that which is the onely true Gospel , and Evangelical . Wherefore it remaineth , that the rest of your Book , viz. whatever therein is brought , and urged for the proof of this your Description of Holiness , &c. it is but the abuse of Christ , of Scripture , and Reason ; it is but a wresting and corrupting of the Word of God , both to your own destruction , and them that believe you . But to pass this , and to come to some other passages in your Book ; And first to that in Page 5 th . where you say , The Holiness , which is the Design of the Religion of Christ Jesus , is not such as is subjected in any thing without us ; or is made ours by a meer external , or outward application , &c. 1. These words secretly smite at the Justification that comes by the imputation of that most glorious Righteousness that alone resideth in the Person of the Lord Jesus ; and that is made ours by an act of eternal Grace , we resting upon it by the Faith of Jesus . 2. But if the Holiness of which you speak , be not subjected to any thing without us , then it is not of all that fulness which it pleased the Father should dwell in Christ : For the Holiness and Righteousness , even the inward Holiness that is in Saints , it is none other then that which dwelleth in the Person of the Son of God in Heaven : Neither doth any man partake of , or enjoy the least measure thereof , but as he is united by Faith to this Son of God , The thing is as true in him , in us ; in him as the Head , and without measure ; and is originally seated in him , not in us . Of his fulness have we all ( Saints ) received , and grace for grace . Wherefore the holiness that hath its original from us ; from the purity of the humane nature ( which is the thing you aim at ) and that originally , as you term it , is the dictates thereof , is the Religion of the Socinians , Quakers , &c. and not the Religion of Jesus Christ. And now I will come to your indifferent things , viz. those which you call , positive Precepts ; things , say you , of an indifferent nature ; and absolutely considered , are neither good nor evil ; but are capable of becoming so ; onely by reason of certain Circumstances : Of these positive indifferent Precepts , you say , you know but three in the Gospel ; but three that are purely so viz. That of coming to God by Christ , the Institutions of Baptisme , and the Lords Supper . This we have in Page 7. and 9. 1. These words , as I hinted before , are highly derogatory to the Lord the King of Glory , and trample as much upon the Blood of the Son of God , as words can likely do . For first , If coming to God by Christ , be in it self but an Indifferent thing , then , as I also hinted before , it is not of the substance of Christianity ; but a man may be truely a Christian without it ; may be saved , and go to heaven without it ; This is in truth the Consequence of your words : for things purely of an indifferent nature , do not in themselves either make or marre the Righteousness that justifieth us from the Curse before God. Wherefore by your Argument , if a man remain ignorant of that positive Precept , of coming to God by Christ ; he remaineth ignorant but of an Indifferent thing , a thing that in its self is neither good nor evil , and therefore not essentially material to his Faith or justifying Righteousness . 2. An indifferent thing in it self is next to nothing , neither good nor evil , then but a thing betwixt them both . Then is the Blood of the Lord Jesus , in it self , of no value at all ; nor Faith in him , of it self , any more then a thing● of ●ought ; their virtue and goodness onely dependeth upon● certain Circumstances that make them soo ? For the indifferency of the thing lyeth not simply in coming to God , but in coming to him by Christ : Coming otherwise to God , even in this mans eyes , being the All in All ; but in this coming , in coming to him by Christ , there lyeth the indifferency . I marvel what injury the Lord Jesus hath done this man , that he should have such indifferent thought of coming to God by him ? But hath he no better thoughts of his own good deeds , which are by the Law ? Yes doubtless , for those ( saith he ) are of an indispensible , and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature . pag ▪ 8. Mark , Not a dictate of humane nature , or necessary conclusion on deduction from it , is of an indifferent , but of an indispensible ; not of a transient , but of an eternal obligation . It is onely going to God by Christ , and two other things , that he findeth in the Gospel , that of themselves , are of an indifferent nature . But how indifferent Even as indifferent in it self , as the blood of a silly Sheep , or the ashes of an Heifer ; for these are his very words . SVCH ( that is such ordinances as in themselves are of an indifferent nature ) were all the Injunctions and Prohibitions of the Ceremonial Law ; and some few SUCH we have under the Gospel . page 7. Then in page 9. ●he tells you what these positive Precepts under the Gospel or things indifferent are , THAT of going to God by Christ , is one ; and the other two , are Institutions of Baptisme ; and the Lords Supper . SVCH therefore as were the Ceremonies of the Law , such ( even ) SVCH ( saith he ) is that of going to God by Christ , &c. Wherefore he that shall lay no more stress upon the Lord Jesus to come to God by , then this man doth , would lay as much ( were the old Ceremonies in force ) upon a silly Sheep , as upon the Christ of God. For these are all alike , positive Precepts , such as were the Ceremonies of the Law , things in themselves neither good nor evil , but absolutely considered ; of an indifferent nature , So that to come to God by Christ , is reckoned , of it self , by him , a thing of a very indifferent nature , and therefore this man cannot do it ▪ but with a very indifferent heart ; his great ; and most substantial coming to God must needs be by some other way : But why should this THIEF love thus to Clamber , and seek to go to God by other Means ; such which he reckoneth of a more dispensible nature , and eternal ; seeing Christ onely ( as indifferent as he is ) is the onely way to the Father . I am the Way ( saith he ) the Truth , and the Life ; No man cometh to the Father but by me . If he be the on●ly Way , then there is none other ; if he be thus the Truth , then is all other the Lye ; and if he be here the Life , then is all other the Death ; let him call them indispensible and eternal never so often . So then , how far off this mans Doctrine is , of sinning against the Holy Ghost , let him that is wise consider it . For if coming to God by Christ , be in it self , but a thing indifferent , and onely made a Duty upon the account of certain Circumstances : then to come to God by Christ is a duty incumbent upon us onely by reason of certain Circumstances , not that the thing in it self is good ; or that the nature of sin , and the Justice of God layeth a necess●y on us so to . But what be these certain Circumstances ? For it is because of these , ( if you will believe him ) that God the Father , yea , the whole Trinity , did consult in Eternity , and consent , that Christ should be the Way to Life : Now I say , it is partly because by Him was the greatest safety , he being naturally , the Justice , Wisdome , and Power of God ; and partly , because it would ( we having sinned ) be utterly impossible we should come to God by other means and live . He that will call these Circumstances , that is , things over and above besides the Substantials of the Gospel , will but discover his unbelief and ignorance , &c. As for your saying , That Calvin , Peter Martyr , Musculus , Zanchy , and others , did not question , but that God could have Pardoned sin , without any other Satisfaction , then the Repentance of the Sinner . pag● 84 , It matters nothing to me , I have neither made my Creed out of them , nor other , then the Holy Scriptures of God. But if Christ was from before all World 's ordained to be the Saviour , then was he from all Eternity so appointed and prepared to be : And if God be , as you say , infinitely , page 136. and I will add , Eternally , just ; how can he Pardon without he be presented with that Satisfaction for Sin , that to all points of the highest perfection doth answer the Demands of this Infinite , and Eternal Justice ? unless you will say , that the Repentance of a Sinner is sufficient to answer whatever could be justly demanded as a Satisfaction thereto ; which if you should , you would in consequence say , that Man is , or may be in himself , just , that is , equal with God ; or that the sin of Man was not a transgression of the Law that was given , and a procurer of the Punishment that is threatned , by that Eternal God that gave it . ( But let me give you a Caution , Take heed that you belye not these men ) Christ cryes , If it be possible let this Cup pass from me . If what be possible : why , that Sinners should be saved without His Blood. Ought not Christ to have suffered ? Christ must needs have suffered , not because of some certain Circumstances ; but because the Eternal Justice of God , could not consent to the salvation of the Sinner , without a Satisfaction for the Sin committed . Of which more in the next ; if you shall think good to reply . Now that my Reader may see , that I have not abused you , in this Reply to your sayings , I will repeat your words at large , and leave them upon you to answer it . You say , Actions may become dutyes , or sins , two wayes : first as they are compliances with or transgressions of Divine positive Precepts : These are the declarations of the arbitrary Will of God , whereby he restraineth our liberty , for great and wise reasons in things that are of an indifferent nature , and absolutely considered are neither good nor evil ; and so makes things not good in themselves ( and are capable of becoming so , onely by reason of certain Circumstances ) Duties ; and things not evil in themselves , sins . SUCH were all the Injunctions and Prohibitions of the Ceremonial Law ; and some few SUCH we have under the Gospel . page . 7. Then page 9. you tell ●s , That the reason of the Positive Laws ( that is , concerning things in themselves i●different ) in the Gospel are declared ; of which , say you , I know but three that are purely so , viz. That of Coming to God by Christ , the Institution of Baptisme , and the Lords Supper . Here now let the Reader note , That the positive Precepts , declarations of the arbitrary Will of God , in things of an indifferent nature , being such , as absolutely considered , are neither good nor evil ; some few SUCH ( say you ) we have under the Gospel , namely , that of coming to God by Christ , &c. I am the more punctual in this thing , because you have confounded your weak , Reader with a crooked Parenthesis in the midst of the Paragraph , and also by deferring to spit your intended venome at Christ , till again you had puzzled him , with your Mathematicks , and Metaphysicks , &c. putting in another Page , betwixt the beginning , and the end of your blasphemy . Indeed in the seventh Chapter of your Book , you make a great noise of the Effects and Consequences of the Death of Christ , as that it was a Sacrifice for sin , an expiatory , and propitiatory Sacrifice . ( page 83. ) Yet , he that well shall weigh you , and compare you with your self , shall find that words and sense , with you are two things ; and also , that you have learned of your Brethren of old , to dissemble with Words , that thereby your own heart-errors , and the Snake that lyeth in your bosome , may yet there abide the more undiscovered . For in the conclusion of that very Chapter , even is and by a word or two , you take away that glory , that of right belongeth to the Death and Blood of Christ , and lay it upon other things . For you s●y , The Scriptures that frequently affirm ; that the end of Christs Death wa● the forgiveness of our sins , and the reconciling of us to the Father , we are not SO to understand , as if the blessings were absolutely thereby procured for us . ( page 91. ) any otherwise , then upon the account of our effectual believing . I answer . By the Death of Christ was the Forgiveness of Sins effectually obtained for all that shall be saved , and they even while yet Enemies , by that were reconciled unto God. So that , as to forgiveness from God , it is purely upon the account of grace in Christ ; We are justified by his Blood , we are reconciled to God by the Death of his Son. Rom. 5● . Yea peace is made by the Blood of his Cross ; And God for Christs sake hath forgiven us . So then , our effectual believing , is not a procuring cause in the sight of God ; or a condition of ours foreseen by God , and the motive that prevaileth with him to forgive us our manifold transgressions : Believing being rather that which makes Application , of that Forgiveness , and that possesseth the Son with that Peace , that already is made for us with God , by the Blood of his Son Christ Jesus ; Being justified by Faith , we have Peace with God through our Lord Jesus Christ. The peace and comfort of it cometh not to the Soul , but by believing . Yet the Work is finished ▪ Pardon procured , Justice being satisfied already , or before , by the precious Blood of Christ. Observe ; I am commanded to believe , but what should I believe ? or what should be the object of my Faith in the matter of my justification with God ? Why , I am to believe is Christ , I am to have Faith in his Blood. But what is 〈◊〉 to believe in Christ ? and what to have faith in his Blood ? Verily , To believe that while we were yet sinners Christ dyed for us ; That even then when we were Enemies , we were Reconciled to God by the Death of his Son : To believe that there is a Righteousness already for us compleated . I had as good give you the Apostles Argument and Conclusion in his own language . But God commended his love towards us , in that while we were YET sinners , Christ-dyed for us ; much more then being NOW justified by his Blood , we shall be saved from wrath through him . And note that this word [ now ] respects the same time with [ yet ] that went before . For if when we were enemies we were reconciled to God , by the Death of his Son ; much more being Reconciled , we shall be saved by his life : or Intercession . Believing then ( as to the business of my deliveranc from the Curse before God ) is an accepting of , a trusting to , or a receiving the benefit that Christ hath already obtained for me ; by which act of Faith , I see my interest in that Peace that is made before with God by the Blood of his Cross : For if Peace be made already by his Blood , then is the Curse taken away from his sight ; if the Curse be taken away from his sight , then there is no sin with the Curse of it to be charged from God by the Law , for so long as sin is charged by the Law , with the Curse thereto belonging , the Curse , and so the wrath of God remaineth . But ( say you ) Christ dyed to put 〈◊〉 into a capacity of pardon , 10 page 91. Answ. True ; But that is not all , He dyed to put us into the Parsonal Possession of Pardon : Yea , to put us into a personal Possession of it ; and that before we know it . But ( say you ) the Actual removing of our Guilt is not the necessary and immediate Result of his Death , Pag. 91. Answ. Yea , but it is , from before the Face of God ; and from the Judgement and Curse of the Law ; For before God the Guilt is taken away , by the Death and Blood of his Son , immediately , for all them that shall be saved ; else how can it be said we are Justified by his Blood ; He hath made Peace by his Blood ; He loved us , and washed us from our Sins in his own Blood , and that we are Reconciled to God by the Death of his Son ; which can by no means be : If notwithstanding , his Death and Blood , Sin in the Guilt , and Consequently the Curse that is due thereto , should yet remain in the sight of God. But what saith the Apostle ? God was in Christ Reconciling the World to himself ; not Imputing their Trespasses unto them . Those that are but Reconciling , are not yet Reconciled : I mean , as Paul , not yet come aright over in their own Souls by Faith : Yet to these he imputeth not their Trespasses : Wherefore ? because they have none : or because he forgiveth them as they Believe and Work : Neither of both ; but because he hat , First , made his Son to be Sin for them ; and lay'd all the Guilt and Curse of their Sin upon him ; that they might be made the Righteousness of God in him . Therefore even because by him their Sin and Curse is taken off , from before the Law of God ; therefore , God for the sake of Christ , seeketh for , and beseecheth the Sinner to be Reconciled : That is , to believe in , and imbrace his Majesty . No ( say you ) The Actual Removing of Guilt , is not the necessary and immediate Result of his Death ; but Suspended vntil such time as the forementioned Conditions , by the help of his Grace are performed by us . Answ. 1. Then may a Man have the Grace of God within him ; Yea , the Grace and Mercy of the New-Covenant , viz. Faith , and the like , that yet remaineth under the Curse of the Law ; and so hath yet his Sins untaken away from before the Face of God : For where the Curse is onely suspended , it may stand there : Notwithstanding , in Force against the Soul. Now , let the Soul stand accursed , and his Duties must stand accursed : For , First , the Person , and then the Offering must be accepted of God. God accepted not the Works of Cain , because he had not accepted his Person : But having first accepted Abel's Person , he therefore did accept his Offering . And here it is said , that Abel Offered by Faith : He belived that his Person was accepted of God , for the sake of the promised Messias ; and therefore believed also that his Offering should be accepted . 2. Faith , As it respecteth Justification in the sight of God , must know nothing to rest upon , but the Mercy of God , through Christ's Blood : But if the Curse be not taken away , Mercy also hangeth in Suspence ; yea , lyeth as drowned , and hid in the bottom of the Sea. This Doctrine then of yours , overthroweth Faith , and rusheth the Soul into the Works of the Law , the Moral Law ; and so quite Involveth it in the fear of the Wrath of God , maketh the Soul forget Christ , taketh from it the Object of Faith ; and if a Miracle of Mercy prevent not , the Soul must dye in everlasting Desperation . But ( say you ) it is Suspended till such time as the forementioned Conditions , by the help of his Grace , be performed by us , Pag. 92. Answ. Had you said the Manifestation of it is kept from us ; it might , with some Allowance , have been Admitted ▪ But yet the Revelation of it in the Word , which in some Sence may be called a Manifestation thereof , is first Discovered to us by the Word : Yea , is seen by us ; and also believed as a truth Recorded ; before the Injoyment thereof be with comfort in our own Souls . But , you Proceed and say , Therefore was the Death of Christ Designed , to Procure our Justification , from all Sins past , that we might by this means be Provoked to become New Creatures . Answ. That the Death of Christ is a mighty Argument to perswade with the Believer , to Devote himself to God , in Christ , in all things , as becometh one that hath received Grace , and Redemption , by his Blood , is True : But that it is in Our Power , as is here Insinuated , to become New Creatures , is as Vntrue . The New Cre●●ure , is of God ; yea , Immediately of God ; Man being as Uncapable to make himself A-new , as a Child to Beget himself : Neither is our Conformity to the Revealed Will of God , any thing else , ( if it be Right ) then the Fruit and Effect of that : All things are already , or before become New in the Christian Man. But to return : After all the Flourish you have made about the Death of Christ , even as he is an Expiatory , and Propitiatory Sacrifice ; In Conclusion , you Terminate the Business far short of which it was intended of God : For you almost make the Effects thereof but a bare Suspension of present Justice , and Death for Sin : or that which hath delivered us at present from a Necessity of dying ; that we might live unto God : That is , according as you have Stated it ; That we might from Principles of Humanity , and Reason , act towards the First Principles of Morals , &c. till we put our selves into a Capacity of Personal and Actual Pardon . Answ. The Sum of your Doctrine therefore is , That Christ by his Death onely holds the Point of the Sword of Justice , Not that he Received it into his own Soul. That he Suspends the Curse from us ; Not that himself was made a Curse for us ; that the Guilt might be Remitted by our Vertues : Not that Sin was made to be our Sin : But Paul and the New Testament , giveth us Account far otherwise : viz. That Christ was made our Sin , our Curse , and Death ; that we by him ( not by the Principle of pure Humanity , or our Obedience to your first Principles of Morals , &c. ) should be set free from the Law of Sin and Death . If any Object that Christ hath designed the Purifying our Hearts and Natures ; I Answer , But he hath not designed to Promote , or to Perfect that righteousness that is Founded on , and Floweth from , the Purity of our Humane Nature : for then he must design the setting up Mans righteousness ; that which is of the Law : and then he must design also the setting up of that which is directly in opposition , both also , to the Righteousness , that of God is designed to Justifie us : and that by which we are inwardly made Holy. As I have shewed before . You have therefore , Sir , in all that you have yet Asserted , shewed no other Wisdom then a Heathen , or of one that is short , even of a Novice in the Gospel . In the next place , I might Trace you Chapter , by Chapter ; and at large Refute , not only the whole design of your Book , by a particular Replication to them ; but also sundry , and damnable Errors , that like venome drop from your Pen. But , as before I told you in general , so here I tell you again , That neither the Scriptures of God , the Promise , or Threatnings , the Life , or Death , Resurrection , Assention , or coming again of Christ to Judgement ; hath the least Sillable , or Tendency in them , to set up Your Heathenish , and Pagan Holiness , or Righteousness : Wherefore your whole Discourse is but a meer abuse of , and Corrupting the Holy Scriptures , for the fastening , if it must have been , your Errors upon the Godly . I Conclude then upon the whole , that the Gospel hath cast out Mans Righteousness to the Dogs : and Conclude that there is no such thing as a Purity of Humane Nature , as a Principle in us , thereby to Work Righteousness withal . Farther , It never thought of returning us again , to the Holineness we lost in Adam : or to make our perfection to Consist in the Possession of so Natural , and Ignorant a Principle as that is , in all the things of the Holy Gospel : But hath declared another , and far better way , which you can by no means understand by all the Dictates of your Humanity . I will therefore content my self at present , with gathering up some few Errors , out of those abundance which are in your Book ; and so leave you to God , who can either Pardon these grievous Errors , or Damn you for your Pride and Blasphemies . You pretend in the beginning of your Second Chapter , to prove your Assertion ; Viz. That the great Errand that Christ came upon , was to put us again into possession of that Holiness which we had lost . For Proof whereof you bring John the Baptist's Doctrine , and the Angels saying to Zacharias , and the Prophet Malachi ( Mat. 3. 12. Luke 1. 16 , 17. Mal. 3. 1 , 2 , 3. ) In which Texts there is as much for your purpose , and no more , then there is in a perfect Blanck : For which of them speak a Word of the Righteousness or Holiness which we have lost ? Or , where is it said , either by these mentioned , or by the whole Scripture , that we are to be restored TO , and put again into Possession of that Holiness ? These are but the Dictates of your Humane Nature . John's Ministry was , To make ready a People prepared for the Lord Jesus : not to Possess them with themselves , and their own ( but now lost ) Holiness . And so the Angel told his Father , saying , Many of the Children of Israel shall he turn to the Lord their God : Not to Adam's Innocency , or to the Holiness that we lost by him . Neither did the Prophet Malachi Pro●hesie that Christ at his coming should put men again in Possession of the Holiness we had lost . And I say again , As you here fall short of your Purpose , so I Challenge you to produce but one piece of a Text , that in the least looketh to such a thing . The whole Tenor of the Scripture , that speaks of the Errand of Christ Jesus , tells us another Lesson , to wit , That he himself came to save us , and that by his own Righteousness ; not that in Adam , or which we have lost in him , unless you can say , and prove , that we had once , even before we were Converted , the Holiness of Christ within us , or the Righteousness of Christ upon us . But you yet go on ; and tell us , That this was also the Phrophesie of the Angel to Joseph , ( Pag. 14. ) in these Words , HE ( Jesus ) shall save his People from their Sins . Not ( say you ) from the Punishment of them : although that be a true Sence too : but not the Primary , but Secondary , and implyed onely , and the Consequence of the former Salvation , Pag. 15. Answ. Thus PEN the Quaker and you run in this , in one and the self same Spirit : He Affirming that Sanctification is antecedent to Justification , but not the Consequence thereof . 2. But what Salvation ? Why Salvation ? say you : First from the Filth : For that is the Primary and First Sence : Justification from the Guilt , being the never-failing Consequence of this . But how then must Jesus Christ , first save us from the Filth ? You add in Pag. 16. That he shall bring in , instead of the Ceremonial Observations , a far more Noble , viz. An inward Substantial Righteousness : and by Abrogating that ( namely of the Cerimonies ) he shall Establish onely this inward Righteousness . This is , that Holiness , or Righteousness you tell us of , in the end of the Chapter going before , that You acknowledge we had lost ; so that the Sum of all that you have said , is , That the way that Christ will take to save his People from their Sins , is , First to Restore unto them , and give them Possession of the Righteousness that they had lost in Adam : And having established this in them , he would accquit them also of Guilt . But that this is a shameless Error , and Blasphemy , is apparent from which hath already been Asserted of the Nature of the Holiness , or Righteousness , that we have lost : viz. That it was only Natural of the Old Covenant , Tipical : And such as might stand with perfect Ignorance of the Meditation of Jesus Christ : And now I add , That for Christ to come to Establish this Righteousness , is alone ; as if he should be sent from Heaven , to overthrow , and Abrogate the eternal Purpose of Grace , which the Father had purposed should be manifested to the World by Christ : For Christ came not to Restore , or to give us Possession of that which was once our own Holiness , but to make us Partakers of that which is in him , That we might be made Partakers of HIS Holiness . Neither ( were it granted that you speak the truth ; ) is it possible for a man to be filled with inward Gospel-Holiness , and Righteousness , that yet abideth , as before the Face of God , under the Curse of the Law , or the Guilt of his own Transgressions . The Guilt must therefore , first be taken off , and we set free by Faith in that Blood , that did it , before we can Act upon Pure Christian Principles : Pray tell me the meaning of this one Text ; which speaking of Christ , saith , Who when he had by himself Purged our Sins , sat down on the Right Hand of the Majesty on High , Heb. 1. 13. Tell me , I say , by this Text , whether is here intended the Sins of all that shall be saved ? If so , what a kind of Purging is here meant , seeing thousands , & thousands of thousands , of the Persons intended by this Act of Purging were not then in being , nor their Personal Sins in Act ? And note , he saith , he Purged them , before he sat down at the Right hand of God : Purging then , in this place , cannot First , and Primarily , Respect the Purging of the Conscience : But the taking ; the compleat taking of the Guilt ; and so the the Curse from before the face of God , according to other Scriptures : He hath made him to be Sin , and accursed of God for us . Now he being made the Sin which we committed , and the Curse which we deserved ; there is no more Sin nor Curse : I mean to be charged by the Law , to Damn them that shall believe ; not that their believing takes away the Curse ; but puts the Soul upon trusting to him , that before Purged this Guilt , and Curse : I say , before he sat down on the Right Hand of God : Not to Suspend , ( as you would have it ) but to take away the Sin of the World. The Lord hath LAID upon him the Iniquities of us all : And he BARE them in his own Body on the Tree : Nor yet that he should OFTEN Offer himself ; for then must he OFTEN have suffered since the Foundation of the World : But NOW , ( and that at ) Once ) in the end of the World , hath he Appeared , to put away Sin , by the Sacrifice of himself . Mark , he did put it away by the Sacrifice of his Body and Soul , when he dyed on the Cross : but he could not then put away the inward Filth of those , that then remained Unconverted ; or those that as yet wanted being in the World. The putting away of Sin therefore , that the Holy Ghost here intendeth , is , such a putting of it away , as respecteth the Guilt , Curse , and Condemnation thereof , as it stood by the Accusations of the Law , against all Flesh before the Face of God ; which Guilt , Curse , and Condemnation , Christ himself was made in that day , when he dyed the Death for us . And this is the First and Principle Intendment of the Angel , in that blessed saying to Godly Joseph , concerning Christ ; He shall save his People from their Sins ; from the Guilt and Curse due to them , first : and afterwards from the Filth thereof . This is yet manifest , farther ; because the Heart is Purified by Faith , and Hope , Acts 9. 15. 1 John 3. 3 , 4. Now it is not the Nature of Faith ; I mean , of Justifying Faith ; to have any thing for an Object ; from which fetcheth Peace with God ? & Holiness before , or besides the Christ of God himself , for he is the way to the Father : and no Man can come to the Father , but by him . Come ; that is , so as to find Acceptance , and Peace with him : The Reason is , because without his Blood , Guilt remains , Heb. 9. 22. He hath made Peace by the Blood of his Cross : so then , Faith in the first place seeketh Peace : But why Peace First ? because till Peace is fetched into the Soul , by Faiths laying hold on the blood of Christ , Sin remains in the Guilt and Curse , though not in the sight of God , yet upon the Conscience , through the Power of Unbelief : He that believeth not stands yet Condemned . Now , so long as Guilt , and the Curse in Power remains , there is not Purity , but Unbelief : not Joy , but Doubting : not Peace , but Peevishness : not Content , but Murmuring , and Anger , against the Lord himself . The Law Worketh Wrath , Rom. 4. Wherefore , as yet there can be no Purity of Heart ; because that Faith yet wants his Object : But having once found Peace with God by believing what the Blood of Christ hath done , Joy followeth , so doth Peace , Quietness , Content , and Love ; Which is also the fulfilling of the Law : Yet not from such Dungish Principles as yours : For so the Apostle calls them , Phil. 3. But from the Holy Ghost it self ; which God , by Faith , hath granted to be received by them that believe in the Blood of his Jesus . But you add , That Christ giveth , First Repentance , and then forgiveness of Sins . Page 17. Answ. 1. This makes nothing for the Holiness which we lost in Adam : for the Proof of which you bring that Text , Acts 5. 31. 2. But for Christ to take away Guilt , and the Curse , from before the Face of ●ods is one thing ; and to make that discovery is another . 3. Again , Christ doth not give forgiveness for the sake of that Repentance , which hath it's rise , Originally from the Dictates of our own nature , which is the thing you are to prove ; for that Repentance is called the Sorrow of this World ; and must be again Repented of : But the Repentance mentioned in the Text , is that which comes from Christ : But , 4. It cannot be for the sake of Gospel Repentance , that the forgiveness of Sins is Manifested , because both are his Peculiar Gift . 5. Therefore , both Faith , and Repentance , and Forgiveness of Sins , are given by Christ ; and come to us , for the sake of that Blessed Offering of his Body , once for all : For after he Arose from the Dead , having led Captivity Captive , and taken the Curse from before the Face of God : therefore his Father gave him Gifts for Men , even all the things that are Necessary , and Effectual , for our Conversion , and Preservation in this World , &c. Ephes. 4. 6 , 7 , 8. This Text therefore , with all the rest you bring , falleth short of the least shew of Proof , That the great Errand for which Christ came into the World was — to put us in Possession of the Holiness that we had lost . Your Third Chapter is as Empty of the Proof of your Design , as that through which we have passed : there being not one Scripture therein Tited , that giveth the least intimation , that ever it entred into the Heart of Christ to put us again into Possession of that Holiness which we had before we were Converted : for such was that we lost in Adam . You tell us the Sum of all is , That we are Commauded to add to , our Faith , Vertue , &c. Page 35. I suppose you intend a Gospel Faith , which if you can prove Adam had before the fall , and that we lost this Faith in him ; and also that this Gospel Faith is none other , but that which Origianally ariseth from , or is the Dictates of Humane Nature , I will confess you have Scripture , and Knowledge beyond me . In the mean time you must suffer me to tell you you are as far in this from the mind of the Holy Ghost , as if you had yet never in all your days heard whether there be a Holy Ghost , or no. Add to your Faith. The Apostle here lays a Gospel Principle , viz. Faith in the Son of God : which Faith layeth hold of the forgiveness of Sins , alone for the sake of Christ : Therefore he is a great way off , of laying the Purity of the Humane Nature , the Law , as written in the heart of natural man , as the Prenciple of Holiness ; from whence is produced good Works in the Soul of the Godly . In your Fourth Chapter also ( Pag. 28. ) even in the beginning thereof ; even with one Text you have overthrown your whole Book . This Chapter is to prove , that the onely Design of the Promises , and Threatnings of the Gospel , is to Promote , and put us again in Possession of the Holiness we had lost : ( For that the Reader must still remember , is the onely Design of your Book , Pag. 12. ) Whereas the First Text you speak of , maketh mention of the Divine Nature , or of the Spirit of the Living God , which is also received by the Precious Faith of Christ , and the Revelation of the Knowledge of him ; this Blessed Spirit , and therefore not the Dictates of Humane Nature , is the Principle that is laid in the Godly : But Adam's Holiness had neither the Knowledge , or Faith , or Spirit of the Lord Jesus , as it's Foundation , or Principle : Yea , Nature was his Foundation ; even his own Nature was the Original , from whence his Righteousness and good Works arose . The next Scriptures also ( viz. 2 Cor. 7. 1. Rom. 12. 1. ) overthrow you ; for they urge the Promises as Motives to stir us up to Holiness . But Adam had neither the Spirit of Jesus , or Faith in him , as a Principle ; nor any Promises to him as Motives : Wherefore this was not that to which , or which we Christians are Exhorted to seek the Possession of ; but that which is Operated by that Spirit which we receive by the Faith of Jesus , and that which is encouraged by those Promises , that God hath since given to them that have closed by Faith with Jesus . The rest also , ( in Pag. 29. ) not one of them doth promise us the Possession of the Holiness we have lost , or any mercy to them that have it . You add : And whereas the Promises of Pardon , and of Eternal Life , are Frequently made to believing ; there is nothing more Evidently declared , then that this Faith is such as Purifieth the Heart , and is Productive of good Works , Pag. 30. Answ. If the Promise be made at all to believing , it is not made to us upon the account of the Holiness we had lost ; for I tell you yet again , that Holiness is not of Faith , neither was Faith the Effect thereof . But , 2. The Promises of Pardon , though they be made to such a Faith as is Fruitful in good Works : Yet not to it , as it is Fruitful in doing , but in receiving Good. Sir , the quality of Justifying Faith , is this , Not to Work , but to Believe , as to the Business of pardon of Sin : and that not onely , because of the Sufficiency that this Faith sees in Christ to Justifie , but also for that it knows those whom God thus Pardoneth , he Justifieth as ungodly . Now to him that Worketh not , but believeth ; ( Mark , here Faith and Works are Opposed ) Now to him that Worketh not , but Believeth in him that Justifieth the Vngodly , his Faith is counted for Righteousness , Rom. 4. You add farther , That the Promises may be Reduced to these three Heads ; that of the Holy Spirit , of Remission of Sins , and Eternal Happiness , in the Injoyment of God. Answ. If you can prove that any of these Promises were made to the Holiness that we had lost , or that by these Promises we are to be Possessed with that Holiness again ; I will even now lay down the Bucklers . For albeit , The time will come when the Saints shall be absolutely , and perfectly Sin-less ; yet then shall they be also Spiritual , Immortal , and Incorruptible ; which you cannot prove Adam was , in the best of his Holiness , even that which we lost in him . The Threatnings you speak of ( Pag. 35. ) are every one made against Sin , but not one of them to drive us into a Possession of that Holiness that we had lost : Nay , contrariwise , he that looks to , or seeks after that , is as sure to be Damned , and go to Hell , as he that Transgresseth the Law ; because that is not the Righteousness of God , the Righteousness of Christ , the Righteousness of Faith , nor that to which the Promise is made . And this was manifested to the World betimes , even in that day when God drove the Man and his Wife out of Eden , and placed Cherubines , and a Flaming Sword in the way by which they came out , to the end , that by going back by that way , they might rather be Killed and Dye , then lay hold of the Tree of Life , Gen. 3. Which the Apostle also Respects , when he calleth the way of the Gospel , the New and Living Way , even that which is made by the Blood of Christ ; Concluding by this Discription of the Way that is by Blood , that the other is Old , and the Way of Death ; even that which is by the Morral Law , or the Dictates of our Nature , or by that fond Conceit of the Goodly Holiness of Adam , Heb. 10. Your Fifth Chapter tells us that the Promoting of Holiness was the design of our Saviours whole Life and Conversation among Men , Pag. 36. Answ. 1. Were this granted , it reacheth nothing at all the Design , for which you in your way Present us with it : For , 2. That which you have Asserted is , That the Errand about which Christ came , was , as the Effecting our Deliverance out of that Sinful State we had brought our selves into ; so to put us again in Possession of that Holiness which we had LOST : For that you say , is the Business of your Book ( Pag. 12. ) Wherefore you should have told us in the Head of this Chapter , not so much that our Saviour Designed the Promoting of Holiness , in General , by his life ; but that the whole Design of our Saviours Life and Conversation , was to put us again into Possession of THAT Holiness which we had lost , into a Possession of that Natural , Old Covenant , Figurative , Ignorant Holiness . But it seems you count that there is no other , then that now lost , but never again to be obtained , Holiness , that was in Adam . 3. Farther : You also Faulter here , as to the Stating of the Proposition ; for in the Beginning of your Book you State it thus ; That the Enduing Men with inward Real Righteousness , or True Holiness , was the Vltimate end of our Saviours coming into the World ; still meaning the Holiness we lost in Adam . You should therefore in this place also , have minded your Reader , of this your Proposition , and made it manifest if you could , that the Vltimate End of our Saviours whole Life and Conversation , was the Induing Men with this Adamitish Holiness . But HOLINESS , and THAT Holiness is alone with you ; and to make it his End , and whole End ; his Business , and the whole Business of his Life , is but the same with you . But you must know that the whole Life and Conversation of our Saviour , was intended for another Purpose , then to drive us back to , or to Indue us with such an Holiness , and Righteousness , as I have Proved this to be . You have therefore in this your Discourse , put an unsufferable Affront upon the Son of God , in making all his Life and Conversation to Center and Terminate in the Holiness we had lost : As if the Lord Jesus was sent down from Heaven , and the Word of God made Flesh ; that by a Perfect Life and Conversation he might shew us how Holy Adam was before he fell ; or what an Holiness that our Holiness was , which we had before we were Converted . Your Discourse therefore of the Life and Conversation of the Lord Jesus , is none other then Heathenish : For you neither Treat of the Principle ( his Godhead ) by which he did his Works ; neither do you in the least , in one Sillable , Aver the First , the main and Prime Reason of this his Conversation ; only you Treat of it so far , as a mean Man might have considered it . And indeed it stood not with your Design to Treat a right with these things : For had you Mentioned the First , though but once , your Babel had tumbled about your Ears : For if in the Holy Jesus did dwell the Word , One of the Three in Heaven ; or if the Lord and Saviour Jesus Christ , was Truly , Essentially , and Naturally God ; then must the Principle from whence his Works did Proceed , be better then the Principle from whence Proceeded the Goodness in Adam ; otherwise Adam must be God and Man. Also you do , or may know that the self same act may be done from several Principles : And again , that it is the Principle from whence the act is done , and not the bare doing of the act , that makes it better or worse Accepted , or not in the Eyes either of God or Men. Now then to shew you the Main , or Chief Design of the Life and Conversation of the Lord Jesus . First , It was , not to shew us what an Excellent Holiness we once had in Adam ; But that thereby God , the Eternal Majesty , according to his Promise , might be seen by , and dwell with Mortal Men : For the Godhead being altogether in it's own Nature Invisible , and yet desirous to be seen by , and dwell with the Children of Men ; therefore was the Son , who is the self same Substance with the Father , closed with , or Tabernacled in our Flesh ; that in that Flesh the Nature , and Glory of the Godhead , might be seen by , and dwell with us : The Word was made Flesh , and dwelt among us , ( and we beheld his glory : What Glory ? The Glory , as of the onely Begotten of the Father ) full of Grace and Truth . Again , The Life ( that is , the Life of God , in the Works and Conversation of Christ ) was Manifest ; and we have seen it , and bear Witness , and shew unto you that Eternal Life which was with the Father , and was Manifested unto us . And hence he is called the Image of the Invisible God ; or he by whom the Invisible God is most perfectly presented to the Sons of Men. Did I say before that the God of Glory is desirous to be seen of us ? Even so also , have the Pure in Heart , a desire that it should be so : Lord , say they , shew us the Father , and it suffiseth us : And therefore the promise is for their comfort , that they shall see God : But how then must they see him ? Why , in the Person , and by the Life , and Works of Jesus . When Philip under a mistake , thought of seeing God some other way , then in and by this Lord Jesus Christ ; What is the Answer ? Have I been so long time with you , saith Christ , and hast thou not known me Philip ? He that hath seen me hath seen the Father , and how sayest thou then , shew us the Father ; Believest thou not that I am in the Father , and the Father in me ? The Words that I speak unto you , I speak not of my self , but the Father , that dwelleth in me , he doth the Works . Believe me , that I am in the Father , and the Father in me ; or else Believe me for the very Works sake . See here , that both the Words and Works of the Lord Jesus , were not to shew you , and so to call you back to the Holiness that we had lost , but to give us Visions of the Perfections that are in the Father . He hath given us the Knowledge of the Glory of God , in the Face of Jesus Christ. And hence it is that the Apostle , in that brief Collection of the wonderful Mystery of Godliness , placeth this in the Front thereof , God was Manifested in the Flesh : Was Manifested , viz. In and by the Person of Christ : when in the Flesh he lived among us : Manifest , I say , for this , as one Reason , that the Pure in heart , who long after nothing more , might see him . I beseech thee , said Moses , shew me thy Glory . And will God indeed dwell with Men on the Earth , faith Solomon ? Now to fullfil the desires of them that fear him , hath he shewed himself in Flesh unto them ; which Discovery Principally is made by the Words and Works of Christ. But , Secondly , Christ by his Words and Works of Righteousness , in the days of his Flesh , neither shewed us which was , nor called us back to the Possession of the Holiness that we had lost ; but did Perfect , in , and by himself , the Law for us , that we had Broken. Man being Involved in Sin and Misery , by reason of Transgression Committed against the Law , or Ministration of Death , and being utterly unable to Recover himself there-from , the Son of God himself ; Assumeth the Flesh of Man , and for Sin Condemned Sin in that Flesh. And that , First , by walking through the Power of his Eternal Spirit , in the highest Perfection to every point of the whole Law , in it's most Exact and full Requirements ; which was to be done , not onely without Commixing Sin in his doing , but by one that was perfectly without the least being of it in his Nature : yea , by one that now was God-Man , because it was God whose Law was broken , and whose Justice was offended . For , were it now possible to give a Man Possession of that Holiness that he hath lost in Adam , that Holiness could neither in the Principle , nor Act , deliver from the Sin by him before Committed . This is Evident by many Reasons : First , because it is not a Righteousness able to answer the Demands of the Law for Sin ; that requiring not onely a perfect abiding in the thing Commanded , but a satisfaction by death , for the Transgression Committed against the Law. The Wages of Sin is Death . Wherefore he that would undertake the Salvation of the World , must be one who can do both these things : One that can perfectly do the Demands of the Law , in Thought , Word , and Deed , without the least Commixture of the least Sinful thought , in the whole Course of his Life : He must be also able to give by Death , even by the Death that hath the Curse of God in it , a compleat satisfaction to the Law for the breach thereof . Now this could none but Christ accomplish ; none else having Power to do it . I have Power , said he , to lay down my Life , and I have Power to take it again : And this Commandment have I Received of my Father . This Work then must be done , not by another Earthly Adam , but by the Lord from Heaven ; by one that can Abollish Sin , Destroy the Devil , Kill Death , and Rule as Lord in Heaven and Earth . Now the Words and Works of the Lord Jesus , declared him to be such a one . He was first , without Sin ; then he did no Sin ; neither could either the Devil , the whole World , or the Law , find any Deceit in his mouth . But by being under the Law , and walking in the Law ; by that Spirit which was the Lord God of the Law , he not onely did always the things that pleased the Father , but by that means in mans Flesh ; he did perfectly accomplish , and fullfil , that Law which all Flesh stood Condemned by . It is a Foolish , and an Heathenish thing , nay worse , to think that the Son of God should onely , or specially , fullfil , or perfect the Law , and the Prophets , by giving more and higher Instances of Morral Duties , then were before expresly given ( Pag. 17. ) This would have been but the Lading of men with heavy Burthens . But know then , whoever thou art that Readest , that Christ's Exposition of the Law , was more to shew thee the Perfection of his own Obedience , then to drive thee back to the Holiness thou hadst lost . For God sent him to fullfil it , by doing it , and dying , to the most sore Sentence it could Pronounce : not as he stood a single Person , but common , as Mediator between God and Man ; making up in himself the breach that was made by Sin , betwixt God and the World. For , Thirdly , He was to dye as a Lamb , as a Lamb without Blemish , and without Spot , according to the Type : Your Lamb shall be without Blemish : But because there was none such to be found by , and among all the Children of Men ; therefore God sent his from Heaven . Hence John calls him the Lamb of God ; and Peter , him that was without Spot , who Washed us by his Blood. Now wherein doth it appear that he was without Spot , and Blemish , but as he walked in the Law. These words therefore WITHOVT SPOT , are the Sentence of the Law , who searching him could find nothing in him , why he should be slain , yet he dyed because there was Sin ; Sin ! where ? Not in him , but in his People ; For the Transgression of my People was he stricken ( Isa. 53. ) He dyed then for our Sins , and qualified himself so to do , by coming Sinless into the World , and by going Sin-less through it ; for had he not done both these , he must have dyed for himself . But being God , even in Despite of all that stumble at him , he Conquered Death , the Devil , Sin , and the Curse , by himself , and then sat down at the Right Hand of God. Fourthly , And because he hath a Second Part of his Priestly Office to do in Heaven , therefore it was thus Requisite that he should thus manifest himself to be Holy , and Harmless , Undefiled , and Seperate from Sinners on the Earth : As Aron First put on the Holy Garments , and then went into the Holiest of all . The Life therefore , and Conversation of our Lord Jesus , was to shew us with what a Curious Robe and Girdle he went into the Holy Place . And not to shew us with what an Adamitish Holiness he would Possess his own . Such an High Priest became us , who is Holy , Harmless , and Vndefiled , Seperàte from Sinners , and made Higher then the Heavens , that he might always be Accepted , both in Person and Offering , when he Presenteth his Blood to God , the Attonement for Sin : Indeed in some things he was an Example to us to follow him ; but mark ; It was not as he was Mediator , not as he was under the Law to God , not as he dyed for Sin , nor as he maketh Reconciliation for Iniquity . But in these things Consist the Life of our Soul , and the beginning of our Happiness . He was then Exemplary to us , as he carried it Meekly , and Patiently , and Self-denyingly towards the World : But yet not so neither , to any , but such to whom he first offered Iustification by the means of his own Righteousness . For before he saith Learn of me , he saith , I will give you Rest ; Rest from the Guilt of Sin , and fear of Everlasting Burnings , Mat. 11. And so Peter , first tells us , he dyed for our Sins : And next , that he left us an Example . But should it be granted that the whole of Christ's Life , and Conversation among men , was for our Example , and for no other end at all , but that we should learn to live by his Example , yet it would not follow , but be as far from truth , as the ends of the Earth are assunder , that by this means he sought to Possess us with the Holiness we had lost ; for that he had not in himself ; 't is true , he was born without Sin , yet born God and Man ; he lived in the World without Sin , but he lived as God-Man ; he walked in , and up to the Law , but it was as God-Man . Neither did his Manhood , even in those acts of Goodness , which as to action , most properly respected it ; do ought without , but by , and in Conjunction with his Godhead . Wherefore all , and every whit of the Righteousness , and good that he did , was that of God-Man ; the Righteousness of God. But this was not Adam's Principle , nor any Holiness that we had lost . Your Fifth Chapter , therefore Consisteth of Words spoken to the Ayr. Your Sixt Chapter tells us , That to make Men truly Vertuous and Holy , was the Design of Christ's Unimitable Actions , or mighty Works and Miracles ; and these did onely tend to Promote it , Pag. 68. He neither did , nor needed , so much as one small piece of a Miracle to perswade men to seek for the Holiness which they had lost ; or to give them again Possession of that : For that as I have shewed , though you would fain have it otherwise , is not at all the Christan , or Gospel Righteousness . Wherefore , in one word , you are as short by this Chapter to prove your Natural , old Covenant , Promise-less , Figurative Holiness , to be here Designed , as if you had said so much as amounts to nothing . Farther , Christ needed not to Work a Miracle to perswade men to fall in Love with themselves , & their own Natural Dictates ; to perswade them that they have a Purity of the Humane Nature in them ; or that the Holiness which they have lost , is the onely True , Real , and Substantial Holiness : These things , both Corrupted Nature , and the Devil , have of a long time fastned , and fixed in their minds . His Miracles therefore tend rather to take Men off of the Pursuit after the Righteousness or Holiness that we had lost ; and to Confirm unto us the truth of a far more Excellent , and Blessed thing ; to wit , the Righteousness of God , of Christ , of Faith , of the Spirit , which , that you speak of never knew : neither is it possible that he should know it , who is hunting for your sound Complexion , your Purity of Humane Nature , or it 's Dictates , as the onely True , Real , and Substantial Righteousness . They are Ignorant of God's Righteousness , that go about to Establish their own Righteousness ; and neither have , nor can , without a Miracle , submit themselves unto the Righteousness of God. They cannot submit THEMSELVES thereto ; talk thereof they may , notion it they may , profess it too they may ; but for a man to submit himself thereto is by the mighty power of God. Miracles and Signs are for them that believe not : Why for them ? That they might believe , therefore their State is reckoned fearful , that have not yet believed for all his wondrous Works . And though he did so many Miracles among them , yet they believed him not : But what should they believe ? That Jesus is the true Messias , the Christ that should come into the World. Do you say that I Blaspheme ( saith Christ ) because I said I am the Son of God ; if I do not the Works of my Father believe me not ; but if I do , though you believe not me , believe the Works , that ye may know , and believe , that the Father is in me , and I in him , John 10. 37 , 38. But what is it to believe that he is Messias , or Christ ? Even to believe that this Man , Jesus , was ordained , and appointed of God , ( and that before all Worlds ) to be the Saviour of Men , by accomplishing in himself an Everlasting Righteousness for them , and by bearing their Sins in his Body on the Tree ; that it was he that was to Reconcile us to God , by the Body of his Flesh , when he hanged on the Cross. This is the Doctrine that at the beginning Christ Preached to that Learned Ignorant Nicodemus . As Moses ( said he ) lifted up the Serpent in the Wilderness , so must the Son of Man be lifted up , that whosoever believeth in him should not Perish , but have Everlasting Life . The Serpent was lifted up upon a Pole ; Christ was hanged on a Tree : the Serpent was lifted up for Murmurers : Christ was hanged up for Sinners : the Serpent was lifted up for them that were bitten with Fiery Serpents , the fruits of their wicked Murmuring : Christ was hanged up for them that are bitten with Guilt , the rage of the Devil , and the fear of Death , and Wrath : the Serpent was hanged up to be looked on : Christ was hanged up that we might believe in him , that we might have Faith in his Blood : They that looked upon the Serpent of Brass lived ; They that believe in Christ shall be saved , and shall never perish . Was the Serpent then lifted up for them that were good and Godly ? No , but for the Sinners : So God commended his Love to us , in that , while we were yet Sinners Christ dyed for us . But what if they that were Stung , could not , because of the swelling of their face , look up to the Brazen Serpent ? then without remedy they dye : So he that believeth not in Christ shall be Damned . But might they not be healed by humbling themselves ? one would think that better then to live by looking up onely : No , onely looking up did it ; when death swallowed up them that looked not . This then is the Doctrine , Christ came into the World to save Sinners : according to the Proclamation of Paul , Be it known unto you therefore , Men and Brethren , that through this Man is Preached unto you the forgiveness of Sins ; and by him , all that believe are Justified from all things , from which they could not be Justified by the Law of Moses . The forgiveness of Sins : But what is meant by forgiveness ? Forgiveness doth strictly respect the Debt , or Punishment that by Sin we have brought upon our selves . But how are we by this Man forgiven this ? Because by his Blood he hath answered the Justice of the Law , & so made amends to an offended Majesty . Besides , this Man's Righteousness is made over to him , that looks up to him for Life : Yea , that man is made the Righteousness of God in him . This is the Doctrine , that the Miracles were wrought to confirm , and that both by Christ , and his Apostles ; and not that Holiness , and Righteousness , that is the fruit of a feigned Purity of our Nature . Take two or three Instances for all . The Jews came round about him , and said unto him , How long dost thou make us to doubt ? If thou be the Christ , tell us plainly . Jesus answered them I told you , and you believed not ; the Works that I do in my Fathers name , they bear witness of me ; but ye believe not , because ye are not of my Sheep , John 10. 24 , 25 , 26. By this Scripture the Lord Jesus testifies what was the end of his Words , and wondrous Works ; viz. That men might know that he was the Christ ; that he was sent of God to be the Saviour of the World : and that these Miracles required of them , first of all , that they accept of him by believing : ( a thing little set by , by our Author ) for in Pag. 299. he prefer●eth his doing Righteousness far before it , and above ALL things else ; his words are Verbatim thus , Let us exercise our selves unto Real and Substantial Godliness , ( such as he hath Described in the first part of his Book : viz. That which is the Dictares of his Humane Nature , &c. ) and in keeping our Consciences vsid of Offence , both towards God , and towards Men ; and in studying the Gospel to enable us , not to Discourse , or onely to BELIEVE , but also and above ALL things to DOWELL . But Believing , though not with this man , yet by Christ and his wondrous Miracles , is expected first , and above ALL things , from men ; and to do well , in the best Sence ( though his Sence is the worst , ) is that which by the Gospel is to come after . Secondly , Go into all the World , and Preach the Gospel unto every Creature ; He that Believeth and is Baptized shall be saved ; and he that Believeth not shall be Damned . And these signs shall follow them that Believe : In my Name shall they cast out Devils , they shall speak with New Tongues , they shall take up Serpents , and if they drink any deadly thing it shall not hurt them , &c. Mark. 16. 16 , 17 , 18. Mark you here , it is Believing , Believing ; It is , I say , Believing that is here required by Christ. Believing what ? The Gospel ; even good Tydings to Sinners by Jesus Christ ; good Tydings of Good , glad Tydings of good things . Mark how the Apostle hath it : the glad Tydings is , that through Jesus is Preached the forgiveness of Sins ; and by him all that BELIEVE are Justified from ALL things , from which they could not be Justified by the Law of Moses . Acts 13. 33 — 39. These Signs shall follow them that Believe : Mark , Signs before , and Signs after ; and all to Exite to , and Confirm the weight of Believing . And they went forth and Preached every where ; the Lord working with them , and Confirming the Word with Signs following , Amen . Mark 16. 20. Thirdly , Therefore we ought to give the more earnest heed to the things that we have heard , least at any time we should let them slip . For if the Word spoken by Angels was stedfast , and every Transgression , and Disobedience received a just Recompence of Reward , how shall we escape if we neglect so great Salvation ? which at the first began to be spoken by the Lord , and was Confirmed to us by them that heard him ; God also bearing them Witness with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own will , Heb. 2. 1 , 2 , 3 , 4. Here we are Excited to the Faith of the Lord Jesus , under these Words ( so great Salvation . ) As if he had said , Give earnest heed , the most earnest heed , to the Doctrine of the Lord Jesus , because it is SO great Salvation . What this Salvation is , he tells us , it is that which was Preached by the Lord himself ; That God so loved the World , that he gave his onely Begotten Son , that whosoever Believed in him should not Perish , but have Everlasting Life , John 3. God SO Loved , that he gave his Son to be SO great Salvation . Now as is expressed in the Text , to be the better for this Salvation , is , to give heed to hear it ; for Faith cometh by hearing . He saith not , give heed to doing , but to the Word you have HEARD ; Faith ( I say ) cometh by Hearing , and Hearing by the Word of God , Rom. 10. But that this hearing is the hearing of Faith , is farther Evident : 1. Because he speaketh of a great Salvation , accomplished by the Love of God in Christ , accomplished by his Blood. By his own Blood he entred into Heaven it self , having Obtained Eternal Redemption for us , Heb. 9. 2. This Salvation is set in Opposition to that which was Propounded before , by the Ministration of Angels , which Consisted in a Law of Works ; that which Moses received to give to the Children of Israel . For the Law ( a command to Works and Duties ) was given by Moses ; but Grace and Truth came by Jesus Christ. To live by doing Works is the Doctrine of the Law , and Moses : but to live by Faith , and Grace , is the Doctrine of Christ , and the Gospel . Besides , the threatning being pressed with an HOW shall we escape ? Respects still a Better , a Freer , a more Gracious Way of Life , then either the Morral , or Ceremonial Law ; for both these were long before ; but here comes in another Way , not that Propounded by Moses , or the Angels , but since by the Lord himself . How shall we escape if we neglect so great Salvation ? which at First began to be spoken by the Lord , and was Confirmed to us by then that heard him . Now Mark , It is this Salvation , this SO great , and Eternal Salvation , that was obtained by the Blood of the Lord himself : It was this , even to Confirm Faith in this , that the God of Heaven himself came down , to Confirm by Signs and Wonders ; God bearing them Witness , both with Signs and Wonders , and with divers Miracles , and Gifts of the Holy Ghost , according to his own Will. Thus we see , that to establish a Holiness that came from the First Principles of Morrals in us , or that ariseth from the Dictates of our Humane Nature , or to drive us back to that Figurative Holiness that we had once , but lost in Adam , is little thought on by Jesus Christ , and as little intended by any of the Gospel Miracles . A Word or two more . The Tribute Money you mention , Pag. 72. was not as you would clawingly Insinuate for no other Purpose , then to shew Christs Loyalty to the Magistrate : But First , and above all , to shew his Godhead , to Confirm his Gospel , and then to shew his Loyalty , the which Sir , the Persons you secretly smite at , have respect for , as much as you . Again , Also the Curse of the Barren Fig-Tree , mentioned , Pag. 73. was not ( if the Lord himself may be believed ) to give us an Emblem of a Person void of good Works ; but to shew his Disciples the Power of Faith , and what a wonder-working thing that blessed Grace is . Wherefore when the Disciples wondred at that sudden Blast , that was upon the Tree , Jesus answered not , Behold and Emblem of one void of Morral Vertues ; but , Verily , I say unto you , if you have Faith , and doubt not , ye shall not onely do this which is done to the Fig-Tree , but also if you shall say unto this Mountain , be thou removed , and be thou cast into the Sea , it shall be done ; and all things whatsoever ye shall ask in Prayer , Believing , ye shall Receive . Again , Mark saith , When Peter saw the Fig-tree , that the Lord had Cursed , dryed up from the Roots , he said to his Master , Behold the Fig-tree which thou Cursed'st is withered away . Christ now doth not say as you , this Tree was an Emblem of a Professor void of good Works ; but , Have Faith in , or the Faith of God ; For , verily I say unto you , whosoever shall say unto this Mountain , Be thou removed , and be thou cast into the Sea , and shall not doubt in his Heart , but shall believe that those things which he saith shall come to pass , he shall have whatsoever he saith : Therefore I say unto you , what things soever you desire when you pray , believe that you receive them , and you shall have them . ( Mat. 21. Mark 11. ) Christ Jesus therefore had a higher , and a better end , then that which you propound , in his cursing the Barren Fig-tree , even to shew , as himself Expounds it , the mighty power of Faith ; and how it lays hold of things in Heaven , and tumbleth before it things on Earth . Wherefore your Scriptureless Exposition , doth but lay you even Solomen's Proverb , The Legs of the Lawe are not equal , &c. I might Inlarge ; but enough of this ; Onely here I add , that the Wonders and Miracles , that attend the Gospel , were wrought , and are Recorded , to perswade to Faith in Christ By Faith in Christ , men are Justified from the Curse , and Judgement of the Law. This Faith worketh by Love , by the Love of God it brings up the Heart to God , and Goodness ; but not by your Covenant , not by Principles of Humane Nature , but of the Spirit of God ; not in a Poor , Legal , Old Covenant , Promiseless , Ignorant , Shadowish , Natural Holiness , but by the Holy Ghost . I come now to your Seventh Chapter ; but to that I have spoken briefly already , and therefore here shall be the shorter . In this Chapter you say , Christ's Death . Answ. But not with your Described Principles of Humanity , and Dictates of Humane Nature : He Designed not , as I have fully proved , neither by his Death , nor Life , to put us into a Possession of the Holiness which we had lost , though the Proof of that be the business of your Book . 2. To make men holy , was Doubtless , Designed by the Death and Blood of Christ : But the way and manner of the Proceeding of the Holy Ghost therein , you write not of ; although the First Text you mention ( Pag. 78. 79. ) doth fairly present you with it : For the way to make men inwardly Holy , by the Death and Blood of Christ , is , First , to Possess them with the Knowledge of this , that their Sins were Crucified with him ; or that he did bear them in his Body on the Tree : Knowing this , that our Old Man is Crucified with him , that the body of Sin might be Destroyed , that henceforth we should not serve Sin , Rom. 6. 6. So he dyed for all , that they that live , should not henceforth live unto themselves ( as you would have them ) nor to the Law or Dictates of their own Nature , as your Doctrine would perswade them ; but to him that dyed for them , and rose again . There are two things , in the right stating of the Doctrine of the Effects of the Death and Blood of Christ , that do Naturally Effect in us an Holy Principle , and also a life becoming such a Mercy . First , For that by it we are set at liberty ( by Faith therein ) from the Guilt , and Curse that is due to Guilt , from Death , the Devil , and the Wrath to come : No Incouragement to Holiness , like this , like the Perswasion , and Belief of this ; because this carrieth in it the greatest expression of Love , that we are Capable of Hearing , or Believing ; and there is nothing that worketh on us so Powerfully as Love. And herein is Love ! not that we Loved God , but that he Loved us , and gave his Son to be the Propitiation for our Sins . He then that by Faith can see that the Body of his Sin did hang upon the Cross , b● the Body of Christ , and that can see by that action , Death and Sin , the Devil and Hell , destroyed for him ; 't is he that will say , Bless the Lord , O my Soul , and all that is within me Bless his Holy Name , &c. Psa. 103. 1 , 2 , 3 , 4. Secondly , Moreover , the Knowledge of this giveth a man to understand this Mistery , That Christ and himself are united in one : For Faith saith , If our Old man was Crucified with Christ , then were we also Reckoned in him , when he hanged on the Cross , I am Crucified with Christ : All the Elect did Mystically hang upon the Cross in Christ. We then are Dead to the Law , and Sin , First , by the Body of Christ , Rom. 7. 4. Now he that is Dead is free from Sin ; now if we be dead with Christ , we Believe that we shall live with him , knowing that Christ being raised from the Dead , Dyeth no more , Death hath no more Dominion over him ; for in that he dyed , he dyed unto Sin once ; but in that he liveth , he liveth unto God : Likewise reckon your selves also dead unto Sin , but alive unto God , through Jesus Christ our Lord. This also Peter doth lively Discourse of , Forasmuch then ( saith he ) as Christ hath suffered for us in the Flesh , Arm your selves likewise with the same mind ; for he that hath suffered in the Flesh hath ceased from Sin , 1 Pet. 4. 1 , 2. By which Words he Insinuateth the Mystical Union , that is between Christ the Head , and the Elect his Body ; Arguing ; from the Suffering of a Part , there should be a Sympathy in the whole : If Christ then suffered for us , we were ( even our Sins , Bodies and Souls ) reckoned in him , when he so suffered . Wherefore , by his sufferings , the Wrath of God for us is appeased , the Curse is taken from us : For as Adam by his acts of Rebellion , made all that were in him Guilty of his Wickedness ; so Christ by his acts , and doings of Goodness , and Justice , made all that were reckoned in him good , and Just , also : But as Adam's Transgression did First , and immediately Reside with , and remain in the Person of Adam onely , and the Imputation of that Transgression to them that sprang from him ; so the Goodness , and Justice , that was accomplished by the Second Adam , First , and Immediately Resideth in him , and is made over to his also , by the Imputation of God. But again , As they that were in Adam , stood not onely guilty of Sin , by Imputation , but Polluted by the Filth that Possessed him at his fall ; So the Children of the Second Adam , do not onely ( though first ) stand Just by Vertue of the Imputation of the Personal acts of Justice , and Goodness done by Christ , but they also receive of that inward quality , the Grace , and Holiness that was in him , at the Day of his rising from the Dead . Thus therefore come we to be Holy , by the Death , and Blood of the Lord : This also is the Contents of those other Scriptures , which abusively you Cite , to Justifie your Assertion , to wit : That the great Errand of Christ in coming into the World , was — to put us again into Possession of the Holiness which we had lost : And that onely Designed the Establishing such a Holiness , as is Sealed Originally in our Natures , and Originally Dictates of the Humane Nature . The rest of the Chapter being spoken to already , I pass it , and Proceed to the next . Your Eighth Chapter tell us , That it is onely the Promoting of the Design of making Men Holy , that is Aimed at by the Apostles , Insisting on the Doctrines of Christ's Resurrection , Assention , and coming again to Judgement . Though this should be granted , as indeed it ought not ; yet there is not one Sillable in all their Doctrines , that tendeth in the least to drive Men back to the Possession of the Holiness we had lost ; which is still the thing Asserted by you , and that , for the Proof of which you make this noise , and adoe . Neither did Christ at all Design the Promoting of Holiness , by such Principles as you have Asserted in your Book ; neither doth the Holy Spirit of God , either help us in , or excite us to our Duty , Simply from such Natural Principles . But the Apostles in these Doctrines you mention , had far other Glorious Designs ; such as were truly Gospel , and tended to strengthen our Faith yet farther : As , First , For the Resurrection of Christ ; They Urge that , as an Undeniable Argument , of his doing away Sin , by his Sacrificing , and Death : He was delivered for our Offences , because he put himself into the Room , and State of the Wicked , as undertaking their Deliverance from Death , and the Everlasting Wrath of God : Now putting himself into their Condition , he bears their Sin , and dyes their Death ; but how shall we know that by undertaking this Work he did accomplish the thing he intended ? The answer is , He was raised again for our Justification , Rom. 4. 25. even to make it manifest that by the Offering of himself he had Purged our Sins from before the Face of God. For in that he was raised again , and that by him , for the appeasing of whose Wrath he was delivered up to Death ; it is evident that the Work for us , was by him effectually done : For God raised him up again . And hence it is that Paul calls the Resurrection of Christ , the sure Mercies of David , Act. 13. And as concerning that he raised him up from the Dead , now no more to return to Corruption ; he saith on this wise , I will give thee the sure Mercies of David . For Christ having Conquered and overcome Death , Sin , the Devil , and the Curse , by himself , as 't is manifest he did ; by his rising from the Dead ; what now remains for him , for whom he did this , but Mercy and Goodness for ever ? Wherefore the Resurrection of Christ is that which Sealeth the truth of our being delivered from the Wrath by his Blood. Secondly , As to his Ascention , they urge , and make use of that , for divers weighty Reasons also . 1. As a farther Testimony yet , of the Sufficiency of his Righteousness to Justifie Sinners withal : For if he that undertaketh the Work , is yet entertained by him , whose Wrath he was to appease thereby : What is it ? but that he hath so compleated that Work. Wherefore he saith , that the Holy Ghost shall Convince the world , that he hath a sufficient righteousness , and that because he went to the Father ( John. 16. ) And they saw him no more , because he , went he Ascended up to the Father , was there Entertained , Accepted , and Imbraced of God. That is an Excellent Word . He is Chosen of God , and Precious : Chosen of God , to be the Righteousness , that his Divine Majesty is pleased with , and takes Complacency in ; God hath Chosen , Exalted , and set down Christ at at his own Right Hand ; for the sweet Savour that he smelled in his Blood , when he dyed for the Sins of the World. 2. By his Ascention he sheweth how he returned Conqueror , and Victor over our Enemies . His Ascention was his going home , from whence he came , to deliver us from Death : Now it is said ▪ that when he returned home , or Ascended , he led Captivity Captive , Eph. 4. that is , carried them Prisoners , whose Prisoners we were : He rode to Heaven in Triumph , having in Chains the Foes of Believers . 3. In that he Ascended , it was , that he might perform for us , the Second Part of his Priestly Office , or Mediator-ship . He is gone into Heaven it self , there , now to appear in the presence of God for us . Wherefore , he is able to save to the uttermost , all that come to God by him , ( as indifferent a thing as you make it to be ) seeing he ever-liveth ( viz. in Heaven , whether he is Ascended ) to make Intercession for them . 4. He Ascended , that he might be Exalted not onely above , but be made head over all things to the Church . Wherefore now in Heaven , as the Lord in whose hand is all Power , he Ruleth over , both Men , and Devils , Sin , and Death , Hell , and all Calamities , for the good and profit of his Body , the Church , Eph. 1. 19 , 20 , 21. 5. He Ascended to prepare a place for us , who shall live and dye in the Faith of Jesus , John 14. 1 , 2 , 3. 6. He Ascended , because there he was to receive the Holy Ghost , the great Promise of the New Testament ; that he might Communicate of that unto his chosen ones , to give them light to see his wonderful Salvation , and to be as a Principle of Holiness in their Souls : For the Holy Ghost was not yet given , because that Jesus was not yet Glorified . But when he Ascended on High , even as he led Captivity Captive , so he received Gifts for Men ; by which Gifts he meaneth the Holy Ghost , and the Blessed and saving Opperations thereof , Luke 24. Acts 1. 2. Thirdly , As to his coming again to Judgement , that Doctrine is urged , to shew the benefit , that the Godly will have at that day , when he shall gather together his Elect , and Chosen , from one end of Heaven unto the other . As also to shew you what an end he will make with those , who have not obeyed his Gospel , Mat. 25. 2 Thes. 1. 8. 2. Pet. 3. 7 , 8 , 9 , 10 , 11. Now 't is true , all these Doctrines do Forcibly Produce an Holy , and Heavenly life , but neither from your Principles , nor to the end you Propound ; to wit , that we should be put into Possession of our first , Old Covenant Righteousness , and act from , Humane , and Natural Principles . Your Ninth Chapter is spent , as you as you suppose , to shew us the Nature , and Evil of Sin ; but because you do it more like a Heathen Philosopher , then a Minister of the Gospel , I shall not much trouble my self therewith . Your Tenth Chapter Consisteth in a Commendation of Vertue , but still of that , and no other , though Counterfeited for another , then at first you have Described , ( Chap. 1. ) even such , which is as much in the Heathens you make mention of , as in any other man , being the same both in Root , and Branches , which is Naturally to be found in all men , even as is Sin and Wickedness it self . And hence you call it here , A living up to your feigned highest Principle , like a Creature Possessed of a Mind and Reason . Again , While we do thus , we act most agreeable to the right frame and temper of our Souls ; and Consequently most Naturally ; and all the actions of Nature , are confessedly very sweet and Pleasant ; of which very thing you say , the Heathens had a very great Sence . Pag. 113. 114. Answ. No marvel , for it was their Work , not to search the deep things of God , but those which be the things of a man , and to Discourse of that Righteousness , and Principle of Holiness , which was Naturally founded , and found within themselves , as Men ; or , as you say , as Creatures Possessed with a mind , and Reason : But as I have already shewed , all this may be , where the Holy Ghost and Faith is absent , even by the Dictates , as you call them , of Humane Nature ; a Principle , and actions , when trusted to that , as much please the Devil , as any Wickedness , that is committed by the Sons of Men. I should not have thus boldly Inserted it , but that your self did ( Pag. 101. ) tell me of it : but I believe it was onely Extorted from you ; your Judgement , and your Apollo suit not here , though indeed the Devil is in the right ; for this Righteousness and Holiness which is our own , and of our selves , is the greatest enemy to Jesus Christ ; the Post , against his Post , and the Wall , against his Wall. I came not to call the Righteous ( puts you quite of the World ) but Sinners to Repentance . Your Eleventh Chapter , is , to shew what a miserable Creature that man is , that is Destitute of your Holiness . Answ. And I add , as miserable is he , that hath , or knoweth no better : For such an one is under the Curse of God , because he abideth in the Law of Works , or in the Principles of his own Nature , which neither can cover his Sins from the sight of God ; nor Possess him with Faith or the Holy Ghost . There are two things in this Chapter , that Proclaim you to be a●●●gnorant of Jesus Christ. ● First you say , It is not possible a wicked Man should have God●● Pardon . Pag. 119. Pag. 130. Secondly , You Suppose it to be impossible for Christ's Righteousness to be Imputed to an unrighteous man. Pag. 120. Answ. To both which , a little briefly ▪ God doth not use to Pardon Painted Sinners , but such as are Really so ▪ Christ dyed for SINNERS , and God Justifieth the VNGODLY , even him that worketh not , nor hath no Works to make him Godly . Besides , Pardon supposeth Sin ; now he that is a Sinner ▪ is a Wicked man ; by Nature a Child of Wrath , and as such an Object of the Curse of God , because he hath broken the Law of God. But such God Pardoneth ; not because they have made themselves Holy , or have given up themselves to the Law of Nature , or to the Dictates of their Humane Principles , but because he will be Gracious , and because he will give to his beloved Son Jesus Christ the benefit of his Blood. As to the Second Head ▪ What need is there , that the Righteousness of Christ should be Imputed , where men are Righteous first ? God useth not thus to doe ; his Righteousness is for the stout hearted , and for them that are far from Righteousness , Isa. 46. 12 , 13. The Believing of Abraham was , while yet he was Uncircumcised ; and Circumcision was added , not to save him by , but as a Seal of the Righteousness of THAT Faith , which he had being yet Vncircumcised . Now we know that Circumcision in the Flesh , was a Type of Circumcision in the heart ; wherefore the Faith that Abraham had , before his outward Circumcision , was to shew us , that Faith if it be right , layeth hold upon the Righteousness of Christ , before we be Circumcised inwardly ▪ and this must needs be so ; for if Faith doth Purifie the Heart ; then it must be there before the Heart is Purified . Now this inward Circumcision is a Seal , or Sign of this ; That that is the onely saving Faith , that layeth hold upon Christ before we be Circumcised . But he that believeth , before he be inwardly Circumcised , must believe in another , in a Righteousness without him , and that as he standeth at present in himself Ungodly , for he is not Circumcised ; which Faith , if it be right approveth it self also , so to be , by an after Work of Circumcising inwardly . But , I say , the Soul that thus layeth hold on Christ , taketh the onely way to please his God , because this is that also , which himself hath determined shall be accomplished upon us . But unto him that worketh , is the Reward , not reckoned of Grace , but of Debt ; but to him that Worketh not , but Believeth in him that Justifieth the VNGODLY , his Faith is counted for Righteousness , Rom. 4. He that is Ungodly hath a want of Righteousness , even of the inward Righteousness of Works : But what must become of him ? Let him Believe in him that Justifieth the Ungodly ; because for that purpose there is in him a Righteousness . We will now return to Paul himself ; he had Righteousness before he was Justified by Christ ; yet he chose to be Justified , rather as an unrighteous man , then as one Indued with so brave a Qualification . That I may be found in him , not having mine own Righteousness ▪ away with mine own Righteousness ; I chuse rather to be Justified as Ungodly by the Righteousness of Christ , than by mine own , and his together , Phil. 3. You Argue therefore like him that desireth to be a Teacher of the Law , ( nay worse ) that neither knoweth what he saith , nor whereof he Affirmeth . But you say , Were it possible that Christ's Righteousness could be imputed to an Vnrighteous man , I dare boldly affirm that it would signifie as little to his Happiness , while he continueth so , as would a Gorgeous , and Splendid Garment , to one that is almost starved , &c. Answ , 1. That Christ's Righteousness is Imputed to men , while Sinners is sufficiently testified by the Word of God , Ezek. 16. 1 , — 8. Zech. 3. 1 , 5. Rom. 3. 24 , 25. Chap. 4. 1 , — 5. Chap. 5. 6 , — 9. 2 Cor. 5. 18 , — 21. Phil. 3. 6 , 7 , 8. 1 Tim. 1. 15 , 16. Rev. 1. 5. 2. And that the Sinner , or unrighteous Man , is happy in this Imputation , is also as abundantly Evident . For , 1. The Wrath of God , and the Curse of the Law , are both taken off , by this Imputation . 2. The Graces , and Comforts of the Holy Ghost , are all Intailed to , and followers of this Imputation . Blessed is he , to whom the Lord will not Impute Sin : It saith not , that he is Blessed that hath not Sin to be imputed ; but he to whom God will not Impute them , he faith , Therefore the non Imputation of Sin , doth not argue a non being thereof in the Soul , but a Glorious act of Grace , Imputing the sufficiency of Christ's Righteousness , to Justifie him that is yet Ungodly . But what Blessedness doth follow , the Imputation of the Righteousness of Christ , to one that is yet Ungodly ? Answ. Even the Blessing of Abraham , to wit , Grace , and Eternal Life : For Christ was made the Curse , and Death that was due to us , as Sinners ; that the Blessing of Abraham might come upon the Gentiles , through Faith in Jesus Christ : That we might receive the Promise of the Spirit through Faith , Gal. 3. 13 , 14. Now Faith hath it's eye upon two things , with respect to it's act of Justifying . First , it acknowledgeth that the Soul is a Sinner , and then that there is a sufficiency in the Righteousness of Christ , to Justifie it in the sight of God , though a Sinner . We have Believed in Jesus Christ , that we might be Justified by the Faith of Christ , and not by the Works of the Law. Therefore they that believe aright , receive Righteousness , even the Righteousness of another , to Justifie them , while yet in themselves they are Sinners . Why do they believe in Christ ? The answer is , That they MIGHT be Justified , not because in their own Eyes they are . They therefore at present stand Condemned in themselves , and therefore they believe in Jesus Christ , that they might be set free from present Condemnation . Now being Justified by his Blood , as Ungodly , they shall be saved by his Life , that is , by his Intercession : For whom he Justifieth by his Blood , he saveth by his Intercession : For by that is given the Spirit , Faith , and all Grace that preserveth the Elect unto Eternal Life and Glory . I Conclude therefore , that you argue not Gospelly , in that you so boldly Affirm , that it would signifie as little to the Happiness of one , to be Justified by Christ's Righteousness , while a Sinner ; as would a Gorgeous and Splendid Garment to one that is ready to perish . For farther , Thus to be Justified is Meat and Drink to the Sinner ; and so the beginning of Eternal Life in him . My Flesh is Meat indeed , said Christ , and my Blood is Drink indeed : And he that Eateth my Flesh , and Drinketh my Blood , hath Eternal , or Everlasting Life . He Affirmeth it once again . As the living Father hath sent me , and I live by the Father , so he that Eateth me , even he shall live by me , John 6. Here now is a Man an Hungred ; what must he feed upon ? Not his pure Humanity , not upon the sound Complexion of his Soul , nor yet on the Dictates of his Humane Nature , nor those neither , which you call , truly Generous Principles : But upon the Flesh , and Blood of the Son of God , which was once given for the Sin of the World. Let those then , that would be saved from the Devil , and Hell , and that would find a Fountain of Grace in themselves , first receive , and feed upon Christ , as Sinners , and Ungodly . Let them believe that both his Body , and Blood , and Soul , was offered for them , as they were Sinners . The believing of this , is the Eating of Christ ; this eating of Christ , is the beginning of Eternal Life , to wit , of all Grace , and health in the Soul ; and of Glory to be Injoyed most perfectly in the next World. Your Twelfth Chapter is to shew , That Holiness being Perfected , is Blessedness it self ; and that the Glory of Heaven Consisteth chiefly in it . Answ. But none of your Holiness , none of that inward Holiness which we have Lost before Conversion , shall ever come to Heaven : That being as I have shewed , a Holiness of another Nature , and arising from another Root , then that we shall in Heaven injoy . 2. But farther , Your Description of the Glory that we shall ●ossess in Heaven , is questionable , as to your notion of it ; your ●●●●on is , That the substance of it Consists in a perfect resemblance to the Divine Nature . Answ. Therefore not in the Injoyment of the Divine Nature it self ; For that which in Substance is but a bare Resemblance , though it be a most perfect one , is not the thing it self , of which it is a Resemblance . But the Blessedness that we shall enjoy in Heaven , in the very Substance of it , Consisteth not wholly , nor Principally , in a Resemblance of , but in the Injoyment of God himself ; Heirs of God. Wherefore there shall not be in us a Likeness onely to , but the very Nature of God : Heirs of God , and joynt Heirs with Christ , Rom. 8. Hence the Apostle tells us , that he rejoyced in hope of the Glory of God , Rom. 5. Not onely in hope of a Resemblance of it . The Lord is my Portion , saith my Soul. But this is like the rest of your Discourse . You are so in Love with your Adamitish Holiness , that with you it must be God in Earth , and Heaven . Who they are that hold , our Happiness in Heaven , shall come by a meer fixing our Eyes upon the Divine Perfections ? I know not ; But thus I Read , We shall be like him : Why ? or how ? For we shall see him as he is . Our Likeness then to God , even in the very Heavens , will in great part come by the Visions of him . And to speak the truth , our very entrance into eternal life , or the beginnings of it here , they come to us thus , But we all ( every one of us that shall be saved , come by it onely thus ) with open Face beholding as in a Glass , the Glory of the Lord , are changed from Glory to Glory , even as by the Spirit of the Lord , 2. Cor. 3. 18. And whereas you tell us , Pag. 124. That the Devils themselves have a large measure of some of the Attributes of God , as Knowledge , Power , &c. though themselves are unlike unto him . In this you most Prodigiously Blaspheme . Your Thirteenth Chapter is to shew , That our Saviours preferring the Business of making Men Holy , before any other , witnesseth , that this is to do the best Service to God. But still respecting the Holiness , you have in your first Chapter Described , which still the Reader must have his eye upon , it is false , and a slander of the Son of God. He never intended to Promote , or Prefer , your Natural Old Covenant , Holiness , viz. that which we had lost in Adam , or that which yet from him , in the Dregs thereof , remaineth in Humane Nature ; but that which is of the Holy Ghost , of Faith , of the New Covenant . I shall not here again take notice of your 130 Page , nor with the Error Contained therein , about Justification by Imputed Righteousness . But one thing I observe , that in all this Chapter you have nothing Fortified what you say , by any Word of God , no though you Insinuate ( Pag. 129. and Pag. 131. ) that some Dissent from your Opinion . But instead of the Holy Words of God , being as you Feign , Conscious to your self , you cannot do it SO well , as by another Method , viz. The Words of Mr. John Smith ▪ therefore you Proceed with his ; as he with Plato's , and so wrap you up the Business . You come next to an Improvement upon the whole , where you make a Comparison between the Heathens and the Gospel ; shewing how far the Gospel helpeth the Light the Heathens had , in their Pursuit after your Holiness . But 〈◊〉 the Excellency of the Gospel , as you have vainly Dreamt , is , to make Improvement , First of the Heathens Principles ; such good Principles , say you , as were by the Light of Nature Dictated to them . Pag. 133 , 134 , 135. As , 1. That there is but one God , that he is Infinitely perfect , &c. 2. That we owe our lives , and all the comforts of them to him . 3. That he is our Soveraign Lord. 4. That he is to be Loved above all things . Answ. 1. Seeing all these are , and may be known , as you your self confess , by them that have not the Gospel ; and I add , nor yet the Holy Ghost , nor any saving Knowledge of God , or Eternal Life : Therefore it cannot be the Design of Jesus Christ , by the Gospel , to Promote , or help forward this Knowledge , simply from this Principle : viz. Natural Light , and the Dictates of it . My Reason is , because when Nature is strained to the highest Pin , it is but Nature still ; and so all the improvement of it's Light , and Knowledge , is but an increase of that which is but Natural . Now , saith Paul , The Natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him , neither can he know them , because they are Spiritually discerned , 1 Cor. 2. But the Gospel is the Ministration of the Spirit ; a Revelation of another thing then is found in , or can be acquired to , by Heathenish Principles of Nature . I say , a Revelation of another thing ; or rather , another discovery of the same . As , 1. Concerning the Godhead ; the Gospel giveth us another discovery of it , then is possible to be obtained by the Dictates of Natural Light , even , a discovery of a Trinity of Persons , and yet Unity of Essence , in the same Deity . 1 John 5. 1 , 5 , 8. 2. The Light of Nature will not shew us , that God was in Christ , Reconciling the World to himself . 3. The Light of Nature will not shew us , that we owe what we are , and have , to God , because we are the Price of the Blood of his Son. 4. The Light of Nature will not shew , that there is such a thing as Election in Christ. 5. Or , that there is such a thing , as the Adoption of Children to God , through him . 6. Nor that we are to be saved by Faith in his Blood. 7. Or , that the Man Christ shall come from Heaven , to Judgement . These things , I say , the Light of Nature teacheth not ; but these things are the Great and Mighty things of the Gospel , and those , about which it chiefly bendeth it self , touching upon other things , still as those that are knowable , by a Spirit Inferior to this of the Gospel . Besides , as these things are not known by the Light of Nature , so the Gospel , when it comes , as I also told you before , doth Implant in the Soul , another Principle , by which they may be received , and from which the Soul should act and do , both towards God , and towards Men ; as Namely , the Holy●Ghost , Faith , Hope , the Joy of the Spirit , &c. The other things you mention , Pag. 138 , 140 , 142 , 143. viz. 1. The Immortality of the Soul. 2. The Doctrine of Rewards , and Punishments in the Life to come . 3. Of the forgiveness of Sin upon true Repentance , &c. Answ. All these things may be Assented to , where yet the Grace of the Gospel is not ; but yet the Apprehension must be such , as is the Light , by which they are discovered ; but the Light of Nature cannot discover them , according to the Light and Nature of the Gospel ; because the Gospel Knowledge of them , ariseth also from another Principle : So then , these Doctrines are not Cofirmed by the Gospel , as the Light of Nature teacheth them : Wherefore , Paul , speaking of the things of the Gospel , and so consequently of these , he saith , Which things also we speak , NOT in the WORDS which MAN'S Wisdom teacheth , but which the HOLY GHOST teacheth , comparing Spiritual things with Spiritual . As if he shoul say , We speak of God , of the Soul , of the Life to come , of Repentance , of Forgiveness of Sins , &c. Not as Philosophers DO , nor yet in their Light ; but as Saints , Christians , and Sons of God ; as such who have received , not the Spirit of the World , but the Spirit which is of God ; that we may know the things that are freely given to us , of God. But you add ( for the Glory of the Gospel ) That we have other things , which no man could , without Divine Revelation , once have Dream'd of ▪ As , 1. That God hath made miserable Sinners the Objects of such Transcendent Love , as to give them his onely begotten Son. Answ. I must confess , If this one Head had by you been handled well , you would have Written like a Worthy Gospel Minister . But you add , Pag. 146. 1. That when Christ was sent , it was to shew us upon what terms God was Re●nciled to us : viz. By laying before us all the Parts of ▪ Holiness , which are necessary to Restore our Natures to his Likeness● ▪ and most Pathetically , moreover to intreat us to do what lyeth or our ▪ Parts to put them in Practice , that so to Eternity it may be well 〈…〉 . What these things are , you mention not here ; therefore I shall leave them to be spoken to , under the Third Head. 2. A Second thing you mention is , That this Son of God Conversed upon equal terms with Men , becoming the Son of Man , b●rn of a Woman : ( a great Demonstration that God hath a liking to the Humane Nature . ) But little to the purpose as you have handled it . 3. That the Son of God taught men their Duty , by his own Example , and did himself perform what he required of them ; and that himself did tread before us EVERY step of that which he hath told us leadeth to Eternal Life . Answ. Now we are come to the point : viz. That the way to Eternal Life , is , First of all to take Christ for our example , treading his step : And the Reason , if it be true , is weighty ; For he hath trod every step before us , which he hath told us leads to Eternal Life . 1. Every step . Therefore he went to Heaven by Vertue of an Imputative Righteousness ; For this is one of our steps thither . 2. Every step . Then he must go thither , by Faith in his own Blood , for Pardon of Sin ; For this is another of our steps thither . 3. Every step . Then he must go thither , by Vertue of his own Intercession at the Right Hand of God , before he came thither ; For this is one of our steps thither . 4. Every step . Then he must come to God , and ask mercy for some great Wickedness , which he had Committed ; For this is also one of our steps thither . But again , we will Consider it the other way . 1. Every step . Then we cannot come to Heaven , before we first be made accursed of God ; For so was he before he came thither . 2. Every step . Then we must first make our Body and Soul an Offering for the Sin of others ; For this did he before he came thither . 3. Every step . Then we must go to Heaven for the sake of our own Righteousness ; For that was one of his steps thither . O Sir ! What will thy Gallant , Generous mind do here ? Indeed you talk of his being an Expiatory Sacrifice forus , but you put no more trust to that , then to Baptism , or the Lords Supper ; counting that , with the other two , but things indifferent in themselves , Pag. 6 , 7 , 8. You add again , That this Son of God being raised from the Dead , and Ascended to Heaven , is our High Priest there : But you talk not at all , of his sprinkling the Mercy Seat with his Blood , but clap upon him , the Heathens Demons , Negotiating the Affairs of Men with the Supream God ; and so wrap up , with a testification that it is needless to enlarge on the Point , Pag. 150. But to be plain , and in one word to tell you ; About all these things you are Heathenishly dark ; there hath not in these 150 Pages , one Gospel truth been Christianly handled by you ; but rather a darkening of truth , by Words without Knowledge . What Man that ever had Read , or Assented to the Gospel , but would have spoken ( yet kept within the bounds of truth ) more Honourably of Christ , then you have done ? His Sacrifice must be stept over , as the Spider stradleth over the Wasp , his Intercession is needless to be Inlarged upon . But when it falleth in your way to talk of your Humane Nature , of the Dictates , of the first Principles of Morrals within you , and of your Generous mind to follow it : Oh what need is there now of Amplifying , Inlarging , and Pressing it on Mens Consciences ! As if that poor Heathenish , Pagan Principle , was the very Spirit of God within us : And as if Righteousness done by that , was that , and that onely , that would or could fling Heaven Gates off the Hinges . Yea , a little after you tell us , That the Doctrine of ●ending the Holy Ghost , was to move , and Excite us to our Duty ; and to Assist , Chear , and Comfort us in the Performance of it . Still meaning our close Adhering by the Purity of our Humane Nature to the Dictates of the Law , as Written in our hearts as Men. Which is as false as God is true . For the Holy Ghost is sent into our Hearts , not to Excite us to a Compliance with our Old and Wind-shaken Excellencies , that came into the World with us , but to Write new Laws in our Hearts ; even the Law of Faith , the Word of Faith , and of Grace , and the Doctrine of Remission of Sins , through the Blood of the Lamb of God ; that Holiness might flow from thence . Your 15th . Chapter is to shew , That the Gospel giveth for greater helps to an Holy Life , then the Jewish Ceremonies did of Old I Answer . But the Reader must here well weigh , that in the Gospel you find also , some po●sitive Precepts , that are of the same Nature with the Ceremonies under the Law ; of which , that of coming to God by Christ , you call one , and Baptism , and the Lords Supper , the other two . So then by your Doctrine , the Excellency of the Gospel doth not lye in that we have a Christ to come to God by ▪ but in things as you feign more substantial . What are they ▪ Inward Principles of Holiness , Pag. 159. Spiritual Precepts , P. 16● . That height of Vertue , and true Goodness , that the Gospel Designeth to raise us to : All which are General Words , falling from a staggering Conscience , leaving the World , that are Ignorant of his mind , in a Muse ; but tickling his Brethren with the Delights of their Morral Principles , with the Dictates of their Humane Nature , and their gallant Generous Minds . Thus making a very Stalking-horse of the Lord Jesus Christ , and of the Words of Truth and Holiness , thereby to slay the silly one ; making the Lord of Life and Glory , instead of a Saviour , by his Blood , the Instructer , and School-Master onely of Humane Nature , a Chaser away of evil Affections , and an Extinguisher of Burning Lusts ; and that not so neither , but by giving perfect Explications of Morral Precepts , ( Pag. 17. ) and setting himself an Example before them to follow him , Pag. 297. Your Sixteenth Chapter Containeth an answer to those that Object against the Power of the Christian Religion to make Men Holy. Answ. And to speak truth ; what you at first render as the cause of the Unholiness of the Professors thereof ( Pag. 171 ▪ ) is to the Purpose , had it been Christianly Managed by you , as namely , Mens Gross ▪ Unbelief of the truth of it ; for it Effectually●Worketh in them that Believe ( 1 Thes. 2. 13. ) but that you onely touch , and away , neither shewing what is the Object of Faith , nor the cause of it's being so Effectual to that Purpose ; neither to you at all treat of the Power of Unbelief , and how all Men by Nature are shut up therein , Rom. 11. 32. But presently , according to your Old and Natural Course , you fall First , upon a supposed Power in Men , to imbrace the Gospel , both by closing with the Promise , and shuning the threatning ( Pag. 172. ) farther adding , That mankind is Indued with a Principle of Freedom , and that this Principle is as Essential , as any other to the Humane Nature ( Pag. 173. ) By all which it is Manifest , that however you make mention of Unbelief , because the Gospel hath laid the same in your way ; yet our Old Doctrine , of the Purity of the Humane Nature , now broken out into a freedom of Will , and that as an Essential of the Humane Nature , is your great Principle of Faith , and your following of that , as it Dictateth to you Obedience to the first Principles of Morrals , the Practice of Faith , by which you think to be saved . That this is so , must unavoidably be gathered from the good opinion you have your self of coming to God by Christ : viz. That in the Command thereof ; it is one of these Positive Precepts , and a thing in it self absolutely considered indifferent , and neither Good nor Evil. Now he that looketh upon coming to God by Christ , with such an Eye as this , cannot lay the stress of his Salvation upon the Faith , or Belief thereof ; Indifferent Faith , will serve for Indifferent things : Yea , a Man must look beyond that , which he Believeth is but one with the Ceremonial Laws , but not the same with Baptism , or the Lord's Supper ; for with those you compare that of coming to God by Christ. Wherefore Faith , with you , must be turned into a Chearful , and Generous Complying with the Dictate ; of the Humane Nature , and Unbelief , into that which Opposeth this , or that makes the Heart backward , and sluggish therein . This is also gathered from what you aver of the Divine Morral Laws , that they be of an Indispensible , and Eternal Obligation ( Pag. 8 ) things that are good in themselves ( Pag. 9. ) Considered in an Abstracted Notion ( Pag. 10. ) Wherefore things that are good in themselves , must needs be better then those that are in themselves but Indifferent : neither can a Possitive Precept make that which of it self is neither Good nor Evil , better then that which in it's own Nature remaineth the Essentials of Goodness . I Conclude then , by Comparing you with your self , by bringing your Book to your Book , that you understand neither Faith , nor unbelief , any farther then by obeying , or disobeying the Humane Nature , and it 's Dictates in Chief ; and that of coming to God by Christ , as one of the things that is indifferent in it self . But a little to touch upon your Principle of Freedom , which in Pag. 9. you call an understanding and liberty of Will. Answ. First , That there is no such thing in Man by Nature , as Liberty of Will , or a Principle of Freedom , in the saving things of the Kingdom of Christ , is Apparent by several Scriptures . Indeed there is in Men , as Men , a willingness to be saved their own way , even by following ( as you ) their own Natural Principles , as is seen by the Quakers , as well as your self ; but that there is a freedom of will in Men , as Men , to be saved by the way wich God hath Prescribed , is neither asserted in the Scriptures of God , neither standeth with the Nature of the Principles of the Gospel . The Apostle saith , The Natural Man receiveth not the things that be of the Spirit of God. And the Reason is , not because , not Principally because he layeth aside a Liberty of Will , but because they are foolishness to him ( 1 Cor. 2. ) Because in his Judgement they are things of no Moment , but things ( as you have imagined of them ) that in themselves are but indifferent . And that this Judgement that is passed by the Natural Man , concerning the things of the Spirit of God ( of which , that of coming to God by Christ , is the chief ) is that which he cannot but do as a Man ; is Evident from that which followeth ; neither CAN he know them , because they are Spiritually Discerned : Neither CAN he know them as a Man , because they are Spiritually Discerned . Now if he cannot know , them , from what Principle should he will them : For Judgement , or Knowledge must be , before the Will can act . I say , again , a Man must know them to be things in chief , that are Absolutely , and Indispensibly Necessary , and those in which resteth the greatest Glory ; or else his Will will not Comply with them , nor Center , and Terminate in them , as such , but still count themselves ( as you ) though somewhat Convinced that he ought to adhere unto them ) things that in themselves , are onely indifferent , and absolutely Considered neither Good nor Evil. A farther inlargement upon this Subject , will be time enough , if you shall Contradict . Another Reason , or cause ( which you call an immediate one of the unsuccessfulness of the Gospel , is , Mens unaccountable mistaking the Design of it ( not to say worse ) as to conceive no better of it , then as a Science , and a matter of Speculation , &c. Pag. 173. Answ. If this be true , you have shewed us the Reason , why your self have so base and unworthy thoughts thereof : For although coming to God by Christ , be the very chief , first , the substance , and most Essential part of obedience thereto ; yet you have reckoned this but like one of the Ceremonies of the Law , or as Baptism with Water , and the Lord's Supper , Pag. 7 , 8 , 9. Falling more Directly upon the Body of the Morral Law , as written in the Heart of Men , and inclining more to the teaching , or Dictates of Humane Nature , ( which were neither of them both ever any Essential part of the Gospel ) then upon that which indeed is the Gospel of Christ. And here I may ( if God will ) timely Advertise my Reader , that the Gospel , and it's Attendants , are to be accounted things Distinct : The Gospel properly taken , being Glad Tidings of good things ; or , the Doctrine of the for giveness of Sins freely by Grace , through the Redemption that is in Christ Jesus . For to speak strictly ; neither is the Grace of Faith , Hope , Repentance , or Newness of Life , the Gospel ; but rather things that are wrought by the Preaching thereof ; things that are the Effects of it ; or its unseperable Companions , to all them that shall be saved . Wherefore the Gospel is said to be Preached in all Nations , for the obedience of Faith : Hope also is called , the Hope of the Gospel , not the Gospel it self . So again , the Gospel is Preached that Men should repent , but it is not Preached that men should Gospel . But your Gospel , which Principally , or Chiefly Centers in the Dictates of Humane Nature , and your Faith , which is chiefly a subjecting to those Dictates , are so far off from being at all , any near attendants of the Gospel , that they never are urged in the New Testament , but in order to shew men they have forgotten to act as men , Rom. 1. 19 , 20 , 21. Chap. 2. 14 , 15. 1 Cor. 11. 14. Your last Reason is , because of several untoward opinions , the Gospel is very unsuccessful , Pag. 175. Answ. But what these opinions are , we hear not ; nor how to shun them you tell us here nothing at all . This I am sure , there are no Men in this day have more opposed the Light , Glory , and Lustre of the Gospel of Christ , then those ( as the Quakers and others ) that have set up themselves , and their own Humanity , as the Essential parts of it . You in Answer to other things add many other Reasons to prove they are mistaken that count the Gospel a thing of but mean Operation to work Holiness in the heart : at which you ought your self to tremble , seeing the Son himself , who is the Lord of Gospel , is of so little esteem with you , as to make coming to God by him so trivial a business as you have done . Your large Transcript of other mens sayings , to prove the good success of the Gospel of Old , did better become that People and age , then you & yours ; they being a people that lived in the power thereof , but you such Bats as cannot see it . That Saying , you mention of Rigaltias , doth better become you and yours : Those now adays do retain the Name , and the Society of Christians , which live altogether Antichristian Lives : For take away Publicans , and a wretched Rable , &c. And your Christian Churches , will be la●entable , weak , small , and insignifieant things . I shall add to yours another reason of the unsuccessfulness of the Gospel in our days , and that is , because so many ignorant Sir Johns , on the one hand , and so many that have done Violence to their former Light , and that have Damned themselves in their former Anathematizing of others , have now for a long time , as a Judgement of God , been permitted to be , and made the mouth to the People : Persons whose Lives are Debauched , and who in the Face of the World , after seeming serious Detestings of Wickedness , have for the Love of filthy Lucre , and the Pampering their idle Carcasses , made Shipwrack of their former Faith , and that Feigned good Conscience they had . From which number if you , Sir , have kept your self clear , the less Blood of the Damned will fall upon your head : I know you not by Face ; much less your Personal Practice ; yet I have heard as if Blood might pursue you , for your Unstable Weathercock Spirit , which doubtless could not but stumble the Weak , and give advantage to the Adversary to speak Vilifyingly of Religion . As to your Seventeenth and Eighteenth Chapters , I shall say little , onely I wish that your Eighteenth had been more express in discovering how far a man may goe , with a notion of the truth of the Gospel , and yet perish because he hath it not in Power . Onely in your Inveighing so much against the Pardon of Sin , while you seem so much to cry up Healing ; you must know that Pardon of Sin is the beginning of Health to the Soul : He Pardoneth our Iniquities , and Healeth all our Diseases , Psa. 103. 3. And where he saith , by the stripes of Christ we are healed , it is Evident that healing beginneth at Pardon , and not Pardon after healing , as you would rather have it , 1 Pet. 2. 24. compare , Isa. 53. As for your Comparison of the Plaister , and the Physitians Potion , Pag. 217. I say , you do but abuse your Reader , and muddy the way of the Gospel . For the first thing of which the Soul is sick , and by which the Conscience receiveth wounding , it is the guilt of Sin , and fear of the Curse of God for it . For which is provided the wounds and Precious Blood of Christ , which Flesh and Blood , if the Soul eat thereof by Faith , giveth deliverance there-from . Upon this the filth of Sin appears most odious , for that it hath not onely at present Defiled the Soul , but because it keeps it from doing those Duties of Love , which by the Love of Christ it is constrained to endeavour the perfecting of . For Filth , appears Filth ; that is irksome , and odious to a contrary Principle now implantin the Soul ; which Principle had its Conveyance thither by Faith in the Sacrifice and death of Christ going before . The Love of Christ constraineth us , because we thus judge ; That if one dyed for all , then are all Dead ; and that he dyed for all , that they which live should not henceforth live unto themselves , but to him that dyed for them , and rose again , 2 Cor. 5. 14. The man that hath received Christ , desireth to be Holy , because the Nature of the Faith that layeth hold on Christ ( although I will not say as you , it is of a Generous mind ) worketh by love , and longeth , yea , greatly longeth that the Soul may be brought , not onely into an universal Conformity to his Will , but into his very likeness ; and because that State standeth not with what we are now , but with what we shall be hereafter : Therefore in this we groan , being burthened ( with that which is of a contrary Nature ) to be cloathed upon with our House which is from Heaven : Which state is not that of Adam's Innocency ; but that which is Spiritual , and Heavenly , even that which is now in the Lord in Heaven . But I will Descend to your Nineteenth . Chapter , it may be more may be discovered there . Your Nineteenth Chapter is to shew ; That a right understanding of the Design of Christianity ( viz. as you have laid it down ) will give satisfaction concerning the true Notion . First , Of Justifying Faith. Secondly , Of the Imputation of Christ's Righteousness , Pag. 221. First , Of Justifying Faith ; It is ( say you ) such a Belief of the truth of the Gospel , as Includes a sincere Resolution of Obedience to all it's Precepts . Answ. To this I shall Answer ; First , that the Faith which we call Justifying Faith , is like Precious Faith with all the Elect , and that which is most Holy : but those Acts of it , which Respect our Justification with God from the Curse of the Law that is due for Sin ; are such , as respect not any good Work done by us , but the Righteousness that Resideth in the Person of Christ ; and is made ours by the imputation of Grace . This Faith I say , accounteth him in whom it is now a Sinner , and without Works ; yea , if he have any that in his own eyes are such , this Faith rejects them , and throweth them away ; for it seeth a Righteousness in the Person of Christ sufficient ; even such as is verily the Righteousness of God. Now to him that worketh not , but believeth . Works and Faith are put here in oppposition , Faith being considered as Justifying , in the sight of God from the Curse . The Reason is , because the Righteousness by which the Soul must thus stand Justified , is a Righteousness of God's appointing , not of his Prescribing us ; a Righteousness that Intirely is Included in the Person of Christ. The Apostle also , when he speaks of God's saving the Election , which hangeth upon the same Hinge , as this of Justification doth , to wit , on the Grace of God ; he opposeth it to Works ; and that , not to this or that sort onely , but even to Work , in the Nature of Work ( Rom. 11. ) If it be of Grace , then it is no more of Works ; otherwise Grace is no more Grace ; but if it be of Works , then it is no more of Grace ; otherwise Work is no more Work. By this Text , I say , the Apostle doth so throughly Distinguish between Grace and Works , as that which so ever standeth in the Case , the other must be Annihilated : If it be by Grace , then must Works be no more , then it is no more of Works : but if it be of Works , then is Grace no more , then it is no more of Grace . But this , notwithstanding , you urge farther ; That Faith Justifieth , as it includes , a sincere Resolution , &c. Answ. Although , as I have said before , the Faith which is the Justifying Faith , is that of the Holiest Nature , yet in the Act , by which it layeth hold of Justifying Righteousness , it respects it , simply , as a Righteousness offered by Grace , or given unto the Person that by Faith layeth hold thereon as he stands yet ungodly and a Sinner . Faith Justifieth not seperate from the Righteousness of Christ as it is a Grace in us , nor as it subjecteth the Soul to the obedience of the Morral Law , but as it receiveth a Righteousness offered to that Sinner , that as such will lay hold on , and accept thereof . Christ Jesus came into the World to save Sinners , by being their Redemption , and Righteousness himself . But you add , The Faith that Intaileth the Sinner to SO High a Priviledge as that of Justification , must needs be such as complyeth with all the purposes of Christ's coming into the World , &c. Answ. By this supposition , Faith Justifieth , not by receiving of the Righteousness that Christ by himself accomplished for Sinners ; but by falling in with all good Works , which because they cannot be known , much less done , by the Soul at first , his Faith being then , as to the perfection of knowledge of Duties , weak , he standeth still before God unjustified , and so must stand until he doth comply with all those purposes of Christ's coming into the World. But yet again you recall your self , and distinguish one purpose from the rest , as a grand one , Pag. 222. And that is to receive Christ as Lord , as well as a Saviour . Answ. 1. Although the Soul that in truth receiveth Christ , receiveth him wholly , and intirely as Christ , and not as chopt , and pul'd in Pieces : Yet I distinguish between the act of Faith , which layeth hold of Christ for my Justification from the Curse before God , and the consequences of that act , which are to engage me to newness of Life . And indeed , as it is impossible for a Man to be a new Man , before he be Justified in the sight of God ; so it is also as impossible , but that when Faith hath once layed hold on Christ for Life , it should also follow Christ by Love. But , 2. Christ may be received at first as Lord , and that in our Justification , and yet not at all be considered as a Law-giver , for so he is not the Object of Faith for our Justification with God , but a requirer of Obedience to Laws , and Statutes of them that already are Justified by the Faith that receiveth him as Righteousness . But Christ is as well a Lord for us , as to , or over us , and it highly concerneth the Soul , when it believeth in , or trusteth to the Righteousness of Christ , for Justification with God , to see that this Righteousness Lords it over Death , and Sin , and the Devil , and Hell for us : The Name wherewith he shall be called , is , The Lord our Righteousness . Our Righteousness , then is Lord , and Conquerour over all , and we more then Conqerours through this Lord that loved us . The Author to the Hebrews calls him King of Righteousness , because by his Righteousness he ruleth as Lord and King , and can reign and Lord it , at all times over all those that seek to seperate us from the presence , and Glory of God. Now , how you will brook this Doctrine I know not ; I am sure he stands in need thereof , that is Lorded over by the Curse of the Law , the guilt of Sin , the Rage of the Devil , and the fear of the Death and Hell ; He , I say , would be glad to know that in Christ there is a Righteousness that Lords it , or that Christ , as he is Righteousness , is Lord. Wherefore Reader , when thou shalt Read or Hear , that Jesus Christ is Lord , if thou art at the same time under guilt of Sin , and fear of Hell , then do thou Remember that Christ is Lord more ways then one , he is Lord as he is Righteousness ; he is Lord as he is Imputative Righteousness ; he is the Lord OVR Righteousness . Of the same import is that also , he is a Prince , and a Saviour , he is a Prince as he is a Saviour ; because the Righteousness by which he saveth , beareth Rule in Heaven , and Earth : And hence we Read again , that even when he was in the Combat with our Sins , the Devils , the Curse , and Death , upon the Cross , he even in that place made a shew of them openly , and triumphed over them . Now in these things he is Lord for us , and the Captain of our Salvation ; as also in that he hath Led Captivity Captive ; all which places , with many more , being Testimonies to us , of the sufficiency of that Righteousness which saveth us from the Justice of the Law and Wrath of God. But you respect not this his manner of Lording ; but will have him be a Saviour , as he giveth Laws , especially those you call Indispensible , and Eternal , the Morral Law. You would have him a Saviour , as he bringeth us back to the Holiness we had lost . But this is none other then Barbarous Quakerisme , the stress of their Writing , also tending to no other purpose . But you tell us , That you scarcely admired at any thing more in all your Life , then that any , worthy Men especially , should be so difficulty perswaded , to receive or imbrace this account of Justifying Faith , and should perplex , and make intricate , so plain a Doctrine . Answ. And doubtless they far more groundedly stand amazed at such as you , who while you pretend to shew the design of the Gospel , make the very Essential of it , a thing in it self indifferent ; and absolutely considered neither good nor evil , that makes obedience to the Morral Laws , more Essential to salvation , then that of going to God by Christ , that maketh it the great Design of Christ , to put us into a Possession of that promiseless , natural old Covenant holiness which we had lost long since in Adam , that maketh as if Christ , rejecting all other Righteousness , or Holiness , hath Established onely this : Yea , that maketh the very Principle of this Holiness to consist in a sound Complexion of Soul , the Purity of Humane Nature in us , a habit of Soul , truly Generous Motives and Principles , Divine Morral Laws , which were first written in Mens Hearts , and Originally Dictates of Humane Nature . All this Villany against the Son of God , with much more as bad , is Comprised within less then the first sixteen ●ages of your Book . But , say you , what pretence can there be for thinking that Faith is the Condition , or Instrument of Justification , as it complyeth with onely the Precept of relying upon Christ's Merits , for the obtaining of it : especially when it is no less manifest then the Sun at Noon-day , that obedience to the other Precepts must go before obedience to this : And that a Man may not rely upon the merits of Christ , for the forgiveness of his Sins , and he must be presumptuous in so doing , and puts an affront upon his Saviour too , till he be sincerely willing to be reformed from them , Pag. 223. Answ. That the Merits of Christ , for Justification , are made over to that Faith that receiveth them , while the Person that believeth it , stands in his own account , by the Law a Sinner , hath already been shewed . And that they are not by God appointed for another purpose , is manifest through all the Bible . 1. In the Type , when the bloody Sacrifices were to be offered , and an Atonement made for the Soul , the People were onely to confess their Sins over the head of the Bullock , or Goat , or Lamb , by laying their Hands thereon , and so the Sacrifice was to be slain . They were onely to acknowledge their Sins . And observe it , in the day that these offerings were made , they were not to Work all ; For he that did any Work therein , was to be cut off from his People , Lev. 4. ch . 16. ch . 23. 2. In the Antitype thus it runs ; Christ dyed for our Sins ; Christ gave himself for our Sins ; He was made to be Sin for us ; Christ was made a Curse for us . Yea , but , say you , What pretence can there be , that Faith is the Condition , or Instrument of Justification , as it Complyeth with onely the Precepts of relying upon Christ's Merits ; that is , first , or before the Soul doth other things . Answ. I say ( avoiding your own Ambiguous terms ) that it is the Duty , the indispensible Duty of all that would be saved , First , Immediately , now to close in by Faith with that work of Redemption , which Christ by his blood hath purchased for them , as they are Sinners . 1. Because God doth hold it forth , yea , hath set it forth to be received by us , as such , Rom. 3. 23. to 27. 2. Because God hath Commanded us by Faith to receive it as such , Act. 16. And I add , If the Jaylor was altogether ignorant of what he must do to be saved ; and Paul yet bids him then , before he knew any thing else , Believe in the Lord Jesus Christ , and he should be saved , that then Believing ( even Believing on Christ for a Righteousness to justifie , and save him ) must go first , and may , nay ought to be pressed , even then , when the Soul stands ignorant of what else he ought to do , Act. 16. 30 , 31 , 32. But , you say , It is evident as the Sun at Noon-day , that obedience to the other Precepts must go before obedience to THIS ; that is , before Faith in Christ. Answ. This you say ; But Paul said to the ignorant Jaylor , that knew nothing of the mind of God in the Doctrine of Justification , that he should first believe on the Lord Jesus Christ ; and so should be saved . Again when Paul Preached to the Corinthians , The first Doctrine that he delivered unto them was , That Christ dyed for their Sins , according to the Scriptures , &c. 1 Cor. 15. 1 , 2 , 3 , 4. But what be these other Precepts ? Not Baptism , nor the Supper of the Lord ; for these you say are ( as poor and inconsiderable ) as that of coming to God by Christ , even all three , things in themselves neither good nor evil , but of an indifferent Nature ; they must be therefore , some more weighty things of the Gospel , then these possitive Precepts . But what things are they ? It is good that you tell us , seeing you Tacitely forbid all men upon pain of Presumption , and of doing affront to Jesus Christ , that they rely not on the merits of Christ for forgiveness , till they be sincerely willing to perform them first ; yet I find not here one particular Precept instanced by you : But perhaps we shall hear of them hereafter , therefore now I shall let them pass . You tell us farther , that such a relyance as that , of acting Faith , First , on the Merits of Christ for Justification , is ordinarily to be found amongst Vnregenerate , and even the worst of Men. Answ. This is but a falshood , and a slander , for the Unregenerate know him not ; how then can they believe on him : Besides , the worst of men , so far as they pretend Religion , set up your Idol in their hearts ; viz. their own good meanings , their own good Nature , the Notions and Dictates of their Nature , living that little which they do live upon the Snuff of their own Light , the Sparks of their own fire , and therefore woe unto them . But you add , How can it be otherwise , then that that act of Faith must needs have a Hand in Justifying , and the special Hand too , which distinguisheth it from that which is found in such Persons . Answ. 1. There is no Act of Faith doth more distinguish true Faith from false , and the Christian from the painted Hypocrite , then that which first lays hold on Christ , while the Person that hath it stands in his own esteem , ungodly ; all other like your self , being fearful and unbelieving ( Rev. 20. 8. ) despise it , and wonder , and perish ( Act. 13. 40 , 41. ) 2. And this Faith , by thus acting , doth more subdue Sin ( though it doth not Justifie , as subduing , but as applying Christ's Righteousness ) then all the Wisdom and Purity of Humane Nature , or the Dictates of that Nature , that is found in the whole World. But you add farther ; What good ground can Men have for this fancy , when as our Saviour hath Merited the Pardon of Sin for this end , that it might be an Effectual motive to turn from it ? Answ. Although you speak this in great Derision to Faith when it worketh right , yet know that therefore ( seeing you would hear it ) I say , therfore , hath our Saviour merited pardon , and bestowed it on men freely , and bid them believe or receive it , and have it ; that thereby they might be incouraged to live to him , and love him , and comply with his commandements . For scarcely for a Righteous Man will one dye , yet for peradventure for a good Man some would even dare to dye : But God commended his love to us , in that while we were yet Sinners Christ dyed for us . Much more then being NOW Justified , we shall be saved from Wrath through him . Now , as here we are said to be Justified by his Blood , that is , as his Blood appeaseth the Justice of God ; so again , it is said that this Blood is set forth by God for us to have Faith in it , by the term of a Propitiation . Whom God hath set forth to be a Propitiation ) or a Sacrifice to appease the displeasure of God ) through Faith in his Blood. To declare at this time his Righteousness , that he might be Just , and the justifier of him that believeth in Jesus , Rom. 3. Again , As we are thus Justified by Blood in the sight of God , by Faith in it , so also it is testified of his Blood , that it sprinkleth the Conscience of the faithful , but still onely as it is received by Faith. But from what is the Conscience sprinkled , but from those dead Works that remain in all that have not yet been Justified by Faith in this Blood. Now if Faith in this Blood doth sprinkle the Conscience , and so doth purge it from all dead Works , then must Faith go first to the Blood of Christ for Justification , and must bring this home to the Defiled Conscience , before it be delivered from those dead Works that are in it , and made Capable of serving the Living God , Rom. 5. 7 , to 10. ch . 3. 24 , 25. Heb. 9. 14. ch . 10. 19 , 20 , 21 , 22. But you say , you will never trust your discoursive faculty so long as you live , if you are mistaken here , Pag. 224. Tell not me of your discoursive faculty : The Word of God is plain : And never challenge Man , for he that Condemneth your way to Heaven , to the very Pit of Hell , as Paul doth , can yet set forth a better . I come now to the Second thing ; viz. The Doctrine of the imputation of Christ's Righteousness , which you thus Expound . It Consists in dealing with sincerely Righteous Persons , as if they were perfectly so , for the sake , and upon the account of Christ's Righteousness , Pag. 225 , 226. Answ. 1. Any thing but truth ; But I would know how sincerely Righteous they were that were Justified without Works ? or how sincerely Righteous they were , whom God Justified , as Ungodly ? Rom. 4. 3 , 4 , 5. 2. Your Explication of the imputation of Christ's Righteousness makes it respect our Works rather then our Persons ; It Consists , say you , in dealing with sincerely Righteous Persons , as if they were Perfectly so : That is , it Justifieth their imperfect Righteousness First , and so Secondarily their Persons for the sake of that . But Observe a few things from this Explication . 1. This Concludeth that a man may be sincerely Righteous in God's account , WITHOUT the Righteousness of Christ : for that is to be imputed to such , and none but such . 2. Th● Concludeth that Men may be sincerely Righteous , BEFORE Christ's Righteousness is imputed : For this sincere Righteousness is Precedent to the Imputation of Christ's . 3. This Concludeth that a Man may have true , yea , saving Grace in great and mighty action in him , before he hath Faith in the Righteousness of Christ. For if a Man must be sincerely Righteous first ; then he must not onely have that we call the Habit , but the powerful Acts of Grace . Besides , if the Righteousness of Christ is not to be looked to First , but Secondarily ; not before , but after we be made sincerely Righteous ; then may not Faith be thus acted if a man should have it , until he be first a sincerely Righteous Person . 4. This Concludeth that a Man may be brought from under the Curse of the Law in God's sight , before he have Faith in the Righteousness of Christ , yea , before it be imputed to him : For he that in God's account is reckoned sincerely Righteous , is beloved of his God. 5. This Concludeth that a Man may be from under the Curse of God , without the Imputation of the Righteousness of Christ : For if a Man must be sincerely Righteous in God's account without it , then he is from under the Curse of God without it . 6. This Doctrine teacheth farther , that Christ came to call , and Justifie the Righteous , contrary to his express Word . In short , By this account of things , first , we must be healed , and then the Plaister comes . Yea , so Confident is this Man in this his Assertion , that he saith , it is not possible any other notion of this Doctrine should have truth in it , Pag. 226. O this Jesus ! this Rock of offence ! But he that believeth on him shall not be Confounded . But Blessed be God for Jesus Christ , and for that he took our Nature , and Sin , and Curse , and Death upon him : And for that he did also by himself , by one Offering Purge our Sins . We that have believed have found rest , even there where God and his Father hath smelled a sweet savour of rest ; because we are presented to God , even now compleat in the Righteousness of him , and stand discharged of guilt , even by the Faith of him : Yea , as Sins past , so Sins to come , were taken up and satisfied for , by that offering of the Body of Jesus , we who have had a due sence of Sins , and of the Nature of the Justice of God , we know that no Remission of the guilt of any one can be , but by Attonement made by Blood , Heb. 9. 22. We also know that where Faith in Jesus Christ is wanting , there can be neither good Principle , nor good Indeavour ; for Faith is the first of all Graces , and without it there is nothing but Sin. We know also , that Faith as a Grace in us , severed from the Righteousness of Christ , is onely a beholder of things , but not a Justifier of Persons , and that if it lay not hold of , and applyeth not that Righteousness which is in Christ , it carrieth us no farther then to the Devils . We know that this Doctrine killeth Sin , and curseth it , at the very roots ; I say , we know it , who have mourned over him whom WE have pierced , and who have been confounded to see that God by his Blood should be pacified towards us , for all the Wickedness we have done . Yea , we have a double Motive to be Holy ; and Humble before him ; one because be dyed for us on Earth , another because he now appears for us in Heaven , there sprinkling for us the Mercy-Seat with his Blood , there ever-living to make Intercession for them that come unto God by him . If any man Sin , we have an Advocate with the Father , Jesus Christ the Righteous , who is the Propitiation for our Sins ; Yet this Worketh in us no looseness , nor farvour to Sin , but so much the more an abhorrence of it : She loveth much , for much was forgiven her : Yea , she weeps , she washeth his Feet , and wipeth them with the hairs of her Head , to the confounding of Simon the Pharisee , and all such ignorant Hypocrites . But I pass this , and come to the Twentieth Chapter , which is to learn us by what Measure , and Standard we are to Judge of Doctrines ; and that is , by the Design of Christianity , as stated , you must know , by Mr. Fowler : Wherefore it will be requisite here again , that a Collection of Principles , and Doctrines be gathered out of this Book , that the Man that hath a short Memory may be helped the better to bear them in mind , and to make them , if he shall be so bewitched by them , instead of the Bible , a Standard for Truth , and a Rule for him to obtain Salvation by . First , Then he must know that the Principle by which he must walk , must be the Purity of the Humane Nature , a Divine or God-like Nature , which yet is but an Habit of Soul , or more plainly the Morral Law , as Written in the Heart , and Originally the Dictates of Humane Nature , a Generous Principle , such an one as although it respects Law , yet acts in a Sphere above it ; above it as a Written Law , that acts even in the first Principles of it , Pag. 7 , 8 , 9 , 10. Secondly , He must know , that the Holiness Christ designed to Possess his People with , is that which we had lost in Adam , that which he had before he fell , that Natural Old Covenant Christ-less Holiness , Pag. 12. Thirdly , He must put a difference between those Laws of the Gospel that are Essential to Holiness , and those Positive Precepts that in themselves are indifferent , & absolutely considered neither good nor evil ; but must know also that of these Possitive Precepts he alloweth but three in the Gospel , but three that are purely such ; to wit , that of coming to God by Christ , the Institutions of Baptism , and the Lord's Supper , Pag. 7 , and 9. Fourthly , He must hold for certain , that the Faith which Intituleth a Sinner to so high a Priviledge as that of Justification , must needs be such as Complieth with all the purposes of Christ's coming into the world ; ( whiter at present it understands them or not ) & it is no less necessary it should Justifie as it doth so , P. 222. Fifthly , He must know that a Man may not rely upon the Merits of Christ for the forgiveness of his Sins , before he have done other good Works first , Pag. 223. Sixthly , And that the right explication of the imputation of Christ's Righteousness , is this , that it Consisteth in having to do with persons that are sincerely Righteous , Pag. 225. For it is not possible for Christ's Righteousness to be imputed to an unrighteous Man , Pag. 120. These things , with many like to them , being the main points by this Man handled , and by him asserted to be the design of Christianity , by these we must , as by a Rule , and Standard , understand how to Judge of the truth of Doctrines . And ( saith he ) Seeing the Design of Christianity is to make Men Holy , ( still meaning from Principles of Humanity , and by Possessing us again , with the often repeated Holiness which we had lost ) whatsoever opinions do either directly , or in their evident Consequences obstruct the promoting of it , are perfectly false . Pag. 227 , 228. Answ. Thus with one Word , as if he were Lord , and Judge himself , he sendeth to the Pit of Hell , all things that Sanctifie , or make Holy the hearts of Men , if they oppose the Design of his Christianity . But what if the Holy Ghost will become a Principle in the hearts of the Converted , and will not now suffer them to act simply , and alone , upon the Principles of pure Humanity ; or what now if Faith will become a Principle to act by , instead of these that are Originally Dictates of Humane Nature ? Or , what if a Man should act now as a Son , rather then simply as a Creature indued with a Principle of Reason ? I question here , whether these things thus doing do not obstruct , put by , yea , and take the way of his Pure Humanity , Dictates of Humane Nature ; and instead thereof , Act , and Govern the Soul by , and with their own Principles . For albeit , there be the Dictates of Humane Nature in the Sons of Men , yet neither is this Nature , nor yet the Dictates of it , laid by Jesus Christ as the truly Christian Principles in his . But you add : Those Doctrines which in their own Nature do evidently tend to the serving of THIS design of Christianity , we may conclude are most True , and Genuine , Pag. 229. Answ. The Holiness which you so often call the Design of Christianity , being by your self said to be that which we had lost , ( for this one Sentence is it , on which your whole Book is built ( P. 12. ) whatsoever Doctrine , or Doctor it be that asserts it , both that Doctrine is of the Devil , and that Doctor an Angel of darkness , or rather a Minister of Satan , become as a Minister of Rigteousness . For where is it said in all the whole Book of God , that ever the Lord Christ Designed , yea made it his Errand from Heaven , to put us again in Possession of the Holiness which we had lost ? Yet this you affirm , and tell us the business of your Book is to prove it : But blessed be God , your shifts are discovered , and your Fig-leaves rent from off you , and the Righteousness or Holiness so much cryed up by you , proved to be none of the Holiness of the Gospel , but that which stood with perfect ignorance thereof . I might speak to what yet remains of falshood , in the other part of this Chapter ; but having overthrown the Foundation , and broken the Head of your Leviathan ; what remains falleth of it self , and dyeth of it's own accord . What you say of Modes , or Forms , and Sticklers for little Trifles , such as place their Religion in meer Externals , you may fasten them where of due they belong : Yet I tell you , the least of the Commandments of Christ is better then your Adamitish Holiness . Your Twenty first Chapter tells us ( if we will believe you ) how we shall Judge of the necessity of Doctrine , to be imbraced , or rejected ; also , you say , it giveth us a brief discourse of the Nature of Fundamentals . But because your discourse of them is general , and not any one Particularized , I might leave you in your generals , till you dealt more Candidly , both with the Word of God , and your abused Reader . Indeed you tell us of Primary Fundamentals , such as without the Knowledge , and belief of which it is impossible to acquire that inward Righteousness , and Holiness which the Christian Religion Aimeth at ; but the Particulars of these , say you , I shall not enumerate , because ( as will appear from what will be said anon ) it is not needful to have a just table of them . Answ. Deep Divinity ! First , They are such as without the Knowledge and Belief of them , it is not possible we should acquire your true Holiness ; and yet for all that it is not needful that we be told what they are , or that we should have a just Table of them . Secondly , But if they be things necessary , things without the Knowledge of which it is impossible we should be truly Holy , then is it needful that we understand what they are : Yea , then is it needful that they be written , and presented one by one unto us , that our Knowledge of them being distinct and full , we may the better be able to obtain or acquire your Glorious ( so pretended ) Holiness . But I know your Primary Fundamentals , they are your first Principles of Morrals , not Faith in the Righteousness of Christ , for that is comprehended in your possitive , and in themselves indifferent things : Your Morrals are the things in themselves absolutely necessary , of an indispensible and Eternal Obligation , Pag. 8 , 9. But Secondly you tell us of Points of Faith that are Secondarily Fundamental ; the disbelief of which cannot consist with true Holiness , in those to whom the Gospel is sufficiently made known . Answ. The Secondary Fundamentals also , are all kept close , and hid ; and not otherwise to be understood , but by implication ; however the disbelief of these is not of so sad a consequence as is that of the former ; because , say you , They are not in their own Nature , Holiness , Pag. 235. Yea , he insinuateth that the disbelief of them may stand with true Holiness in those to whom the Gospel is not sufficiently made known . Of these Secondary Fundamentals therefore , ( whatever is their number ) this is one , even coming to God by Christ ; for as in Page 7 , and 9. he calleth it a Possitive Precept , a thing that in it self is neither good nor evil ; so here he speaks of such as are not in their own Nature Holy ; not such , as that Holiness is not in some degree or other attainable without the belief of them . That one of these Secondary Fundamentals is intended by Mr. Fowler , that of coming to God by Christ ; I farther gather , because ●e saith , that in the number of these , are all such Doctrines , as are with indisputable clearness revealed to us ( that is , by the Holy Scriptures of the New Testament , Pag. 235. ) For therein is this Revealed to be a Fundamental ; but he saith , not a Primary one , because , that in it self it is but indifferent , and not in it's own Nature good . Now the belief of these ; saith he , though it is not in it self any more , then in higher , or lower degrees profitable , ( Confusion ! Darkness ! Confusion ! ) yet it is absolutely necessary from an External cause : That is , with such abundant clearness , as that nothing can cause men to refuse to admit them , but that which argueth them to be stark naught . Answ. 1. Then , hence it seems ▪ that the reason why you admit these Secondary sort of Fundamentals , is not from any Internal Power , but an External Declaration onely . 2. Nay , and you do but ADMIT them neither , and that too , for some External cause ; not because of the worthiness of the Nature of the points themselves . 3. And were it not , but that you are loath to be counted stark naught in the eyes of Men , so far as I can descern , you would not at all make profession of them , with pretence as unto God ▪ For , say you , We must take notice here , that all such Points ( viz. these Fundamentals ) are not of equal necessity to be received by all Christians , because that in regard of the Diversity of their Capacities , Education , and other means and advantages , some of them may be most plainly perceived by some to be delivered in the Scriptures , which cannot be so by others , with the like ease . Answ. From these words I take notice of four things . 1. That by this Universal ( all Christians ) is Comprehended the Heathen , and Pagan People , that give heed to , and mind to follow that light , that Originally , and Naturally stirreth them to Morral Duties . These be they that want the Education , and Vantages of other , and are not in such a Capacity , as they to whom these things are delivered by the Scriptures . 2. That this People , notwithstanding they want a Scripture Revelation of these Secondary Fundamentals , yet have the more necessary , the first sort of Fundamentals : For the secondary sort , say you , are not in their own Nature such , as that Holiness is not in some degree or other attainable without the belief of them . 3. That therefore these Secondary sort of Fundamentals , are onely necessary to be believed by them that have the indisputable ( the Scripture ) Revelation of them ; and that in truth the others may be saved without them . 4. But yet , even those that are made capable by education , and other advantages , to obtain the belief of them , ought notwithstanding , not to have the same respect for them , as for those of the first sort of Fundamentals , because they are not in their own Nature such . But will this man know that Christ is not onely a Fundamental , but the very foundation of all other Fundamental truths , revealed both in the Old Testament , and the New ? and that his pure Humane Nature , with the Dictates of it , with his feigned Adamitish Holiness is no Fundamental at all ; I mean no Fundamental of Faith , no Gospel Fundamental , 1 Co. 3. 14. Eph. 2. 19 , 20. Yea , will he know that from Heaven there is none other Name given , then the Name of Jesus Christ , whereby we must be saved , none other Name given under the whole Heavens , Act. 4. 12. Oh the Witchcrafts by which some Mens Spirits are Intoxicated ! and the strength of delusion , by which some are infatuate , and turned aside from the simplicity that is in Jesus Christ ! But I proceed : Your great Question , or rather Urim and Thummim , by which you would have all men make Judgement of their saveable , or damnable state , Pag. 236. is according to your description of things , most Devilish and Destructive . For to obey God and Christ , in all things with you , is to do it from Principles purely Humane in the Faith of this ; that Christ hath designed to possess us again with that Holiness we had lost . Again , to obey God , and Christ with you , is , so to obey all their Laws , as respecting the first Principles of Morrals , and our obedience to them , far more indispensible then that of coming to God by Christ. Farther , he that obeys them in all things with your directions , must not look upon Faith in the Blood of Christ , and Justification by his Righteousness , as the main and first , but the second part of our duty ; other Commands or Precepts more naturally Holy , and Good , first being imbraced , and lived in the practise of by , us . This , I say , being the Doctrine you have asserted , and the Foundation on which your Urim and Thummim stands ; the Foundation , with your tryal are both from the Devil and Hell , as hath at large been proved , and discovered in this Book . And I now will add ( and bid you take your advantage ) that should a man with all his might strive to obey all the Morral Laws , either as they are contained in the first Principles of Morrals , or in the express Decalogue , or Ten Commandments , without Faith , First , in the Blood , and Death , and Resurrection of Christ , &c. For his Justification with God ; his thus doing would be counted Wickedness , and he in the end accounted a Rebel against the Gospel , and shall be Damned for want of Faith in the Blood of the Lord Jesus . Your Twenty Second Chapter saith That the Design of Christianity teacheth us what Doctrines and Practises we ought as Christians to be most Zealous for , or against , Pag. ●37 . Answ. But there is not by that ( it being rightly stated ) one Sillable that tendeth to incourage any Man , to have lower thoughts of coming to God by Christ , then of keeping the Morral Law. For even the first Text you bring , doth utterly overthrow it . Contend , say you , for the Faith : I Answer then , not for the Law of Work ; for the Law is not of Faith , but the Man that doth these things shall live in them , by them . Contend earnestly for the Faith , for there are certain men crept in unawares , which were before of old ordained unto this Condemnation ; even the Condemnation that is to come upon them that Contend against the Faith ; ) for these ungodly Men turn the Grace of God into Lasciviousness , and deny the onely Lord God , and our Lord Jesus Christ. Now these creeping ungodly Men , may be divided into three Rancks . 1. Such as by Principle , and Practice both , say , Let us do evil , that good may come thereon ; and their Damnation in Just , Rom. 3. 8 , 9. 2. Such as by Practice onely , appear to be such , denying to profess the Principle thereof , such are they that made excuse and delay , when invited to come to the Wedding , Mat. 22. 1 , 2 , 3. Luke 14. 3. There is yet another sort ; And they are such as seem to deny it , both in Principle , and Practice also ; onely they do it Covertly , PRIVILY bringing in Damnable Heresies , even denying the Lord that bought them . These bring upon themselves swift destruction , 2. Pet. 2. 1. This Third sort , make of the Doctrine of Grace , and of the forgiveness of Sins , through the Faith of the Righteousness of Christ , a Loose , and Liscentious Doctrine , or a Doctrine that giveth liberty to the Flesh : By reason of THESE the way of truth is evil spoken of , and the Hearts of Innocent ones Alienated therefrom : These will not stick to charge it upon the very chief of the Brethren , if they shall say , As Sin abounded , Grace hath much more abounded ; that they press men to do evil , that good may come of it , Rom. 3. 8 , 9. But ( as I said ) these Vilisie Christ , not with open Words , but Covertly ; PRIVILY they bring in their Blasphemy under a Cloak , crying , the Law , Holiness , Strictness , good Works , &c. Besides , these cloath their Doctrines with Names and Notions that belong not at all unto them ; as of Christ , Grace , the Spirit , the Gospel , when there is onely there , the Devil , and his Angels , and Errours ; as Angels of Light , and Ministers of Righteousness . Of this last sort , are you , and the subject matter of your Book ; for you bring into the World an Antigospel Holiness , Holiness , Antigospel Principles , and Antigospel Fundamentals ; and that these things might be Worshiped by your Disciples , you give them the Name of Holiness , the Design of Christ , and of Christianity ; by which means you remove the Christ of God , from before , and set him behind , forbiding Men to believe on him , till they have Practiced your things first : Nay , after they have Practiced yours , they then must come to God by him ; still respecting the Principles and Dictates of Humanity , as things of the greatest weight , things that are good in themselves ; Still considering that coming to God by Christ , is not good in it self , but so , onely upon the account of certain Circumstances ; a thing in it self of an indifferent Nature , and absolutely considered neither good nor evil . Wherefore , Sir , laying aside all fear of men , not regarding what you may procure to be inflicted upon me , for this may plain dealing with you , I tell you again , that your self is one of them , that have Closely , Privily , and Devilishly , by your Book , turned the Grace of our God into a Lascivious Doctrine , bespattering it with giving liberty to looseness , and the hardening of the ungodly in Wickedness , against whom shall you persist in your Wickedness : I shall not fail ( may I live , and know it , and be helped of God to do it ) to discover yet farther the rottenness of your Doctrine , with the accursed tendencies thereof . What you say about doubtful Opinion , alterable Modes , Rites , and Circumstances in Religion , Pag. 239. I know none so wedded thereto as your selves , even the whole gang of your rabling counterfeit Clergy ; who generally like the Ape you speak of , lye blowing up the Aplause and Glory of your Trumpery , and like the Tail , with your Foolish and Sophistical arguings , you cover the filthy parts thereof ; as you sweetly argue in the next Chapter , Pag. 242. saying , Whatsoever of such are Commended by the custome of the place we live in , or commanded by Superiours , or made by ANY Circumstance convenient to be done , our Christian liberty Consists in this , that we have leave to do them . So that do but call them things indifferent , things that are the customs of the place we live in , or made by ANY Circumstance convenient , and a man may not doubt but he hath leave to do them , let him live at Rome or Constantinople , or amidst the greatest Corruption of Worship and Government . These are therefo●● doubtless , a Third sort of Fundamentals , by which you can Wrastle with Conviction of Conscience , and stifle it ; by which you can suit your self for every Fashion , Mode , and Way of Religion . Here you may hop from Presbiterianism , to a Prelatical Mode ; and if time and chance should serve you , backwards , and forwards again : Yea , here you can make use of several Consciences , one for this way now , another for that anon ; now putting out the Light of this by a Sophistical Delusive Argument , then putting out the other , by an argument that best suits the time . Yea , how oft is the Candle of the Wicked put out , by such glorious Learning as this . Nay , I doubt not , but a man of your Principles , were he put upon it , would not stick to count those you call Gospell-possitive Precepts , of no Value at all in the Christian Religion ; for now , even now , you do not stick to say that , that even that of going to God by Christ , is one of these , and that such an one , as if absolutely Considered in it self , is neither good nor evil . How then , if God should cast you into Turky , where Mahomet Reigns as Lord ? It is but reckoning that it is the Religion , and Custome of the Country , and that which is Authorized by the Power that is there ; wherefore it is but sticking to your Dictates of Humane Nature , and remembring that coming to God by Christ is a thing of an indifferent Nature in it self , and then for peace sake , and to sleep in a whole skin , you may comply , and do as your Superiour commands . Why ? Because in Turky , are your first sort of Fundamentals found : There are Men that have Humane Nature , and the Law of Morrals written in their hearts ; they have also the Dictates thereof written within them , which teach them , those you call the Eternal Laws of Righteousness ; wherefore you both would agree in your Essential , and immutable differences of good and evil , Pag. 6. and differ onely about these possitive Laws , Indifferent things . Yea , and Mahomet also for the time , because by a custome made convenient , might be now accounted worshipful , and the Circumstances that attend his Worship , especiall those of them , that clash not with the Dictates of your Humane Nature , might also be swallowed down . Behold you here then ( good Reader ) a glorious Latitudinarian , that can , as to Religion , turn and twist like an Eel on the Angle ; or rather like the Weather-cock that stands on the Steeple . But ( saith he ) our refusing to comply with these can hardly proceed from any thing better then a proud affection of singularity , or at best , from Supersticious Scrupulosity , Pag. 242. Do but believe him therefore in what he saith , and you cannot chuse but be ready with him to comply with all Modes , that may serve for advantage . Besides , he saith , that the Word Superstition , in the Greek implyeth , a frightful , and over-timerous apprehension of the Divine Nature ; and consequently abase and under-valuing conception of it . So that to be tender of Conscience , especially in things of Divine Worship , binding up the Soul to the words of the everlasting Testament , in such things especially , as a Fool can call little , and insignificant trivial matters , rendreth a man such an one as hath a very Erronious Conscience . But he would not be understood ( Pag. 244. ) as if he here intended to vilifie things that are plainly commanded , or to tolerate that which is plainly forbidden , onely he would have all things that may fall within the reach of these two general Heads , be examined by this general Rule , HIS discription of the Design of Christianity . Answ. But I could tell him , that whatsoever is imposed as a part of God's Worship , is Judged by a better rule then his , both as to it's goodness and badness , neither can we account any thing indifferent that is a part thereof . Besides , whatsoever is reputed a part of God's Worship , layeth hold on the Conscience of the Go●ly : Although a ranting Latitudinarian may say , If the Devil should Preach , I would hear him , before I would suffer Persecution : ( As a brave fellow which I could name , in his Zeal was pleased to declare . ) But what trust should any man put to the rule to which you direct him for help , and relief therein ; seeing that from the beginning to the end , from the top to the bottom , it is a cursed Blasphemous Book ; a Book that more vilifieth Jesus Christ , then many of the Quakers themselves : for which of them said worse of him , and make coming to God by him , a more insignificant thing , then you by your pretended design of Christianity have done . We have therefore a more sure Word of the Prophets , to the which we do well to take heed ; by which , both your Doctrine , and practice , is already judged to be naught , as will be farther discovered time enough , when you shall Justifie or Condemn Particulars . Your Twenty Fourth Chapter I shall now pass by , until I can better compare you and Popery , against which you there so stoutly diggle together . Your Twenty Fifth Chapter carrieth in it an hideous outcry against many of your Ministers and Guides , complaining , and confessing , That nothing hath so conduced to the Prejudice of your Church of England , and done the seperating parties so much service , as the Scandalous lives of some that exercise your Ministerial Function , P. 258. Answ. I will grant it , if you respect these poor carnal People , who yet have been shamed from your Assemblies , by such Vicious Persons you mention : But the truly Godly , and Spiritually Judicious have left you from other Arguments , of which I shall not here Dilate . But from Page 261. to the end of the Chapter , you take upon you to particularize other of your Ministers that are an offence to you , and to the Design of your Christianity . 1. Such as affect to make people stare at their high flown bumbast Language , or to please their Phantacies with foolish Jugglings , and Poedantick or Boyish wit ; or to be admired for their ability in dividing of an hair , their Metaphysical Acuteness , and Scholastick subtilety , or for their Daughty Dexterity in Controversial Squabbles . And I add , had you joyned herewith , such as vilifie , and trample upon the Blood of the Lord Jesus , preferring the Snivel of their own brains before him , you had herein but drawn your own Picture , and given your Reader an Emblem of your self . 2. The Second sort you blame , are such as seek to approve themselves to their Auditories to be Men of Mysteries , and endeavour to make the plain and easie Doctrines of the Gospel as Intricate and obscure as ever they are Able . I will add to these , such as take away the Doctrine of Faith , and that set themselves and their Works in the room thereof : Such as have sought to overturn the Foundation , Jesus Christ , and have made coming to God by him , in it self of a far more indifferent Nature then the Dictates of our Humanity . 3. Another sort ( you say ) are such as Preach upon free Grace , and Christian Priviledges , otherwise then as Motives to cite to obedience , and never scarce insist upon any Duties , but those of believing , laying hold on Christ's Righteousness , applying the promises , and renouncing our own Righteousness , which they that have none at all to renounce , have a mighty kindness for . Answ. 1. Who they are that Preach free Grace in your Church , to excite Men to uncleanness , you may know better then I. But if these Words ( otherwise then to Cite men to obedience ) be thus thrust in , of purpose thereby to speak evil of the Preachers of free Grace , and the exalters of the imputed Righteousness of Christ , then look to it ; for such venome Language as this , doth but involve you within the bowels of that most dreadful Prophecy , concerning the false Prophets of the last days , that shall privily bring in damnable Heresies , even denying the Lord that bought them . 2. The Preaching of free Grace , pressing to believing , and laying hold on Christ's Righteousness , is the most available means under Heaven , to make Men Holy , and Righteous : 1. Before God. 2. Then before Men. 3. The Phreaching of these are first , and principally to beget Faith , to beget Life , to beget Souls to God ; yea , to beget in Men such a Principle , whereby they may serve God acceptably , with reverence and Godly fear . 4. But to Preach free Grace , doth much condemn your free-will ; to Preach Christ's Righteousness doth utter Curse , and Condemn yours ; and to Preach the Promise of Grace , doth quite shut out a Covenant of Works : Therefore no marvel if you , who are so Wedded to these things , be such an Enemy to free Grace , the Righteousness of Christ , and the Gospel-promises , that you make even these things a Characteristical note ( first abusing the Consequences of them ) of a Church-troubling-Preacher . 5. You tauntingly proceed , saying , Such Preachers also press us to renounce our own Righteousness , which they that have none at all to renounce , have a mighty kindness for . Answ. Indeed those that have a Righteousness of their own , as the Pharisees , and Hyprocrites of old , had never much kindness for the Doctrine of Grace , and the Ministers of Christ , but the Publicans and harlots had : and therefore these ( while they that had Righteousness stumbled and fell ) entred into the Kingdom of Heaven . The Publicans and Harlots entred the Kingdom of Heaven , before you . But what Righteousness have you of your own , to which you so dearly are Wedded , that it may not be let go , for the sake of Christ ? seeing also so long as you go about to establish it , you submit not your self to the Righteousness of God : Yea , Why do you taunt those Ministers that perswade us to Renounce our own Righteousness , and those also that follow their Doctrine ? seeing this was both the Doctrine and Practice of Paul and all others , save onely those that had Moses Vail over their Hearts . Another sort of Ministers that you say are Enemies to the promoting of Holiness , are such as are never in their Element , but when they are talking of the Irrespectiveness of God's Decrees , the absoluteness of his promises , the utter disability , and perfect impotency of Natural Men , to do any thing towards their own Conversion , and that insists with great Emphasis , and Vehemency , upon such like false , and dangerous opinions . Pag. 262. Answ. The Men that Preach these things , being rightly stated , Preach the truth of God , if the Scriptures may bear sway ; they having all been prooved the truth of the Gospel , both by the Prophets and Apostles : And when you shall think meet by argument to contradict them , either I , or some other may shew you the folly of your undertaking . In the mean time let the Reader take notice that here you have judged not by Scripture , nor by Reason , but upon a bare Presumption , a rising from your Pride or Ignorance . Wherefore pray you in your next , shew us . 1. What is in Man that the decree of Election should respect as a thing fore-seen of God , to prevail with him to predestinate him to Eternal life by Jesus Christ our Lord. 2. Make it manifest that in the Word of God there neither is , nor can be any absolute promise contained . 3. Shew us what ability there is in a Natural Man , as such , to do things towards his own Conversion ; I mean things immediately tending to , and that must infallibly consummate therein , and let us see what things they are : And know that when you have well done all this , according to the Scriptures of truth , that then it will be time enough to condemn the contrary , for false , and dangerous opinions . But shall I speak the truth for you ? The reason of this your presumptuous exclamation , and condemnation of these things , is because they stand in the way of promoting your ignorant , tottering , promiseless , and Gospelless Holiness ; they stand in the way of old Adam , they stand in the way of your dunghil rebellious Righteousness , they stand in the way of your freedom of will , and a great rable more of such like pretended Vertues . Yea , they do , and must , and shall stand there , when you and the rest of the Socinians , and Quakers , have said their all against them . There is yet another sort of Preachers whom you condemn , and so do I as well as you , though not in your Spirit , nor to advance your Pestiferous Principles : and they are such as make it their great business , to advance the petty interest of any party whatsoever , and concern themselves more about doing this , then about promoting , and carrying on that , wherein consists the chief good of all Mankind , and are more Zealous to make Prosilites to their particular Sects , then Converts ( I will add first to Jesus Christ , and then ) to an Holy Life , and press more exact and ridged conformity to their Modes and Forms , then to the Laws of God , and the Essential Duties of the Christian Religion . Lastly , the Caution which you give to Ministers , because there wanteth for it , among you , a Foundation , is to be esteemed but an Error , and an abuse of the words , and practices of the Apostle . And as for your subtile and close incensing the power to persecute Non-conformists , know that we are willing , God assisting , to overcome you with truth , and patience , not sticking to Sacrifice our lives , and dearest concerns in a faithful Witness-baring against your filthy errors , Compiled and Foisted into the World , by your Devilish design to promote Paganism , against Christianity , Pag. 265 , 266. I come now to your Twenty Sixth Chapter , which is spent to prove , that an obedient temper of mind is a necessary , and excellent qualification to prepare men for a firm belief , and a right understanding of the Gospel of Christ , Pag. 267. Answ. 1. For as much as the obedient temper you mention , is Precedent to , or before Faith , and the right understanding of the Gospel , it must needs be also , that which stands with unbelief , and ignorant of the same . Now that this should be an excellent , and necessary qualification , to a firm belief , and right understanding of the Gospel , is altogether without proof , and truth . But this is affirmed for the farther promoting of your Humane Nature , and the things that Originally are Dictates thereof . But , 2. The obedience or inclination to obedience that is before Faith , or the understanding of the Gospel , is so far off from being an excellent preparative , or good qualification for Faith , and the knowledge of the Gospel , that in its own Nature ( which is more then in its Consequences ) it is a great obstruction thereto . For , while a Man remains faithless and ignorant of the Gospel , to what doth his obedient temper of mind incline ? Not to Faith , nor the Gospel of Christ ; for with these , as yet you suppose he hath not to doe ; therefore he inclineth to the Law of Morrals , either as it was delivered in Tables of Stone from Sinai , or as written in the hearts of all the Children of Men , to it under the last consideration , ( which is in truth the most Heathen and Pagan ) to it , as so you intend your obedient temper of mind should incline , Pag. 7 , 8 , 9 , 10. Now this Doctrine being in it self of quite another Nature then the Doctrine of Faith , and also , as such , a Covenant by it self , it requireth the mind by vertue of it's Commands , to stand to THAT , and to rest in THAT : For of necessity the heart and mind of a Man , can go no farther , then it seeth , and hath learnt ; but by this Morral Doctrine , the heart and mind is bound and limited to it self , by the power of the Dictate to obedience , and the promise of obtaining the Blessing , when the preceptive part of it is fulfilled . Hence Paul tells us that though that Ministration , that was Written , and Ingraven in Stones , ( which in Nature is the same with this ) is glorious , yet these imperfections attended , the Man that was in it . 1. He was but within the bounds of the Ministration of Death . 2. In this estate he was blind , and could not see how to be delivered therefrom : The vail is over their h●art , so that they could not heretofore , neither can they now see to the end of that which was commanded , neither to the perfection of the command , nor their own insufficiency to do it , nor to th● Death and Curse of God , that attended him , that in every thing continued not in that was Written in the Book of the Law to do them . 3. Every Lecture , or Reading of this Old Law , is as a fresh Hood-winking of it's Disciples , and a doubling of the hindrance of their coming to Christ for life . But their minds were blinded , for until this day the same Vail remaineth untaken away , in reading of the Old Testament , which Vail is done away in Christ ; But even unto this day when Moses is read , the Vail is over their Hearts , 2 Cor. 3. 6 , to 15. And let the Reader note , that all these things attend the Doctrine of Morrals ; the Ceremonies being in themselves more apt to instruct Men in the Knowledge of Christ , they being by God's Ordaination , Figures , Shadows , Representations , and Emblems of him ; but the Morrals are not so , neither as Written in our Natures , nor as Written and Engraven in Stones . Wherefore your so highly commended obedient temper of mind ( you intending thereby an hearty complyance before Faith , with Morrals for Righteousness ) is so far off from being an excellent temper , and a necessary qualification , to help a Man to a firm belief , and right understanding of the Gospel ; that it is the most ready way of all ways in the World , to keep a man perpetually blind , and ignorant thereof . Wherefore the Apostle saith , that the Vail , the Ignorance cannot be taken away , but when the Heart shall turn to the Lord , that is from the Doctrine of Morrals as a Law and Covenant in our Natures , or as it was Written , and Ingraven in Stones , to Christ for mercy to pardon our transgressions against it , and for imputative Righteousness to Justifie us from it . While Moses is Read , the Vail is over the Heart ; that is , while Men with their minds stand bending also to do it : But mark , when it , the Heart , shall turn to the Lord , or to the Word of the Gospel , which is the Revelation of him , then the Vail shall be taken away . And hence it will not be amiss , if again we consider how the Holy Ghost compareth , or setteth one against another , these two Administrations . The Law he calls the Letter , even the Law of Morrals , that Law that was Written and Engraven in Stones . The other Ministration he calls the Ministration of the Spirit , even that which Christ offered to the World , upon believing . Again , he denyeth himself to be a Minister of the Law of Morrals . He hath made us able Ministers of the New ▪ Testament ; no● of the Letter ( or Law ) but of the Spirit ( or Gospel . ) The reason is , for the Letter , or Law , can do nothing but kill , Curse , or Condemn , but the Spirt or the Gospel , giveth life . Farther , in comparing , he calls the Law , the Ministration of Death ; or that which layeth Death at the Doors of all Flesh ; but the Gospel the Ministration of Righteousness , because by this Ministry there is a Revelation of that Righteousness that is fulfilled by the Person of Christ , and to be imputed for Righteousness to them that believe , that they might be delivered from the Ministration of death . How then ? hath the Ministration of God no Glory ? Yes , forasmuch as it is a Revelation of the Justice of God , against Sin. But yet again , it 's Glory is turned into no Glory , when it is compared with that which excelleth . For if the Ministration of Death , Written and Graven in the Stones was glorious , so that the Children of Israel coul● not stedfastly behold the face of Moses , for the Glory of his countenanc● which Glory was to be done away : how shall not the Ministratio● of the Spirit be rather Glorious : For if the Ministration of Condemnation be Glory , much more doth the Ministration of Righteousness exceed in Glory : For even that which was made Glorious hath no Glory in this respect , by reason of the Glory that excelleth , 2 Cor. 3. 9 , 10. So then , your obedient temper of mind , forasmuch as it respecteth the Law of Morrals , and that too , before Faith , or a right understanding of the Gospel , is nothing else but an obedience to the Law , a living to Death , and the Ministration of Condemnation , and is a perswading the World , that to be obedient to that Ministration , that is not the Ministration of the Gospel , but holdeth it's Disciples in blindness and ignorance , in which it is impossible Christ should be revealed , is an excellent , yea , a necessary qualification to prepare Men for a firm belief , and a right understanding of the Gospel of Christ , which yet even blindeth , and holdeth all blind that are the followers of that Ministration . I come now to your Proof , which indeed is no Proof of this Antigospel Assertion , but Texts abused , and wrestled out of their place , to serve to underprop your erronious Doctrine . The First is , If any Man will do his will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self , John 7. 17. P. 268. Answ. This Scripture respecteth not at all the Morral Law , or obedience to the Dictates of Humane Nature , as an acceptable qualification precedent to Faith , or that , for the sake of which God will give Men Faith in , and a right understanding of the Gospel ; but is it self an immediate exhortation to believing , with a promise of what shall follow ; as who shall say , The Father hath sent me into the World to be Salvation to it , through Faith in my Blood : My Fathers will therefore is , that Men believe in me ; and if any will do his will , he shall know of the Doctrine , he shall feel the power thereof , by the peace and comfort that will presently possess the Soul , and by the holy effects that follow . That this is the true exposition of this place , will be verified if you consider , that to do the will of God , in a New Testament sence , is to be taken under a double consideration . 1. As it respecteth Christ. 2. Man. 1. As it respecteth Christ , so it concerns his compleating the Redemption of Man by himself , by his own personal performances , John 6. 38 , 39. Heb. 10. 5 , 6 , 7 , 8 , 9 , 10. 2. As it respecteth Man , it doth first , and immediately respect our believing on him for Remssion of Sins , and Eternal Life . And this is the Will of the Father which sent me , ( saith Christ ) that every one that seeth the Son , and believeth on him , may have everlasting Life , and I will raise him up at the last day , John 6. 40. This then is the will of God ; That Men do believe in Jesus Christ. Again , when the Jews asketh Jesus Christ what they should do , that they might work the works of God , he did not send them first to the Morral Precept , or to it's first Principles in the hearts of Men , by obeying that , to fit themselves for Faith ; but immediately he tells them , This is the Work of God , that ye believe in him whom he hath sent , John 6. 29. This is the Work of God ; that is , this is his Commandement , that we believe in the Name of his Son Jesus Christ , &c. and love one another as he gave us Commandement . 1 John 3. 23. If any Man will do his will , he shall know of the Doctrine , that is , ( as I have said ) he shall feel , and have the Authourity of this Faith in his heart , both to give Peace , and Joy in his heart , and assurance , and the Sealing of his Soul to Glory . For all these things come in upon believing , First in Christ. 1. By Faith we have Peace with God , Rom. 5. 1. 2. We have Joy and Peace , through Believing , Rom. 15. 13. 3. Assurance comes also through Believing , Joh. 6. 69. Heb. 10. 22. 4. Yea , and the Sealings up to Eternal Life ; In whom also after that ye believed , ye were sealed with that Holy Spirit of Promise , Eph. 1. 13. 5. Sanctification , and a right obedient temper , is not to be found in Men before , but after they have believed ; He purified their hearts by Faith. Yea , Heaven and Eternal Happiness is promised to them who are Sanctified by Faith which is in Christ , Act. 15. 9. Chap. 26. 18. This First Text therefore , hath been by you abused , in that you have ungodly strained it , ( but in vain ) to make it warrant your Heathenish preparations to Faith. The Second Scripture ; He that is of God heareth Gods Words ; ye therefore hear them not , because you are not of God , John 8. 47. Answ. This Scripture supposeth Men must first be of God , before they can hear God's Word ; before they can hear it with the hearing of Faith ; and therefore nothing respecteth those that before they have Faith , live in the Law of Works ; and least of all , those that become obedient thereto , that thereby they may obtain everlasting life : For these are not of God , not of him in a New Testament Sence ; not Sons , because they are born of Men , of the will of Men , of the Law , and according to the Wisdom of Flesh and Blood , John 1. 12 , 13. Your Third Scripture is ; And as many as were ordained to Eternal Life , believed , Act. 13. 48. Which Text you thus expound : That as many of the Gentiles as were disposed , or in a ready preparedness for Eternal Life , believed ; that is those which were Proselites of the Gate , who were admitted by the Jews , to the hope of Eternal Life , and to have a Portion in the Age to come , without submitting to the whole Law , or any more then owning the God of Israel , and observing the Seven Precepts of Noah . Answ. 1. That obedience to the Morral Law , is not a preparative to Faith , or an excellent and necessary qualification to the right understanding of the Gospel I have proved . 2. That to be a Jewish Proselite , was to live in the Faith of Messias to come , is the strain of all the Scriptures that have to deal with them . 3. But that ordaining men to Eternal Life , respects an act of the Jews , or that the Jews did dispence with the Gentile Proselites , in their casting off all their Laws , but the seven Precepts of Noah . 4. Or that God counted this a fit , or forerunning qualification to Faith in Jesus Christ , neither stands with the Word of God , nor the Zeal of that People . 5. Besides , the Words presently following seem to me to insinuate more ; viz. That the Jews , and Religious Proselites , that adhered to Paul , at his first Sermon , verse 43. did Contradict and Blaspheme at his second , verse 45. And moreover , that it was they that raised Persecution upon him , and expelled him out of their Coasts , verse 50. When the Gentiles , even those that were more Barbarously ignorant at his coming , when they heard that by Christ there was offered to them the forgiveness of Sins , they believed , verse 48. and Glorified the Word of the Lord. The Wisdom of Heaven so disposing such of their hearts , that were before by him , not by Jews , ordained to Life . And as many as were ordained to Eternal Life , believed . But you come again in Pag. 269. to the Scripture first urged by you ; If any man will do his will , &c. and you tell us , That this must also needs be implyed , he shall rightly understand the Doctrine too . Which word ( understand ) you so carry , as may best help you , in case you should meet with an Adversary . As if any should thus object , that here you have granted that the Words make promise of an understanding of the Gospel ; yea , require in it the very first act of the will ; then you readily shift it , by saying , That this is implyed onely , suggesting that obedience to Morrals is expressed , and therefore muh first be thought on , and done . But if one of your Brotherhood stop here , and make the objection ; then you add , It is Knowledge , at least , in all the necessary points thereof , absolutely necessary , and Essential parts ; from among which , you long since did cast out , Coming to God by Jesus Christ : Yea , you add ; That by ( that which you call ) the design of the Gospel , it may be presumed , that whosoever considereth it , with a design of being so , ( that is , of living up to Humane Principles , and that desireth to be possessed again of the Holiness he hath lost ; for that is it , for the proof of which you have Written above 300 Pages , ) he must needs believe the Gospel to have come from God , and also be inlightned in the true Knowledge of , at least the necessary points of it ; viz. All Morral Duties contained therein , which are never a one of them as such an Essential of the Gospel , but are such Duties as are consequential to the belief thereof . Wherefore ( although you feign it ) this honest temper , as you call it , will not help you , 1. To judge of the Gospel without Prejudice ; nor , 2. To evidence it with satisfaction ; nor , 3. Secure those in whom it is , from Error and Delusion ; No Man being more Bruitish or Heathenish , nor so void of satisfaction about it , nor more involved in Error concerning it , then your self ; being truly what you charge upon others . 1. Grosely ignorant . 2. Too highly Opinionate . 3. Proud in affection . 4. Lignorish . 5. A Self-Lover . 6. And for your Blasphemy under the just Judgement of God. If our Gospel be hid , it is hid to them that are lost : In whom the God of this World hath blinded the minds of them that believe not ; least the light of the Glorious Gospel of Christ , who is the Image of God , should shine unto them , 2 Cor. 4. 3 , 4. I am come now to your last Chapter , Pag. 281. which tells us wherein the essence and life of Christianity Censisteth : viz. In a good state and habit of mind , in a holy frame and temper of Soul. Answ. 1. It consisteth in a Life of Faith , when I live in the belief of this , that Christ loved me , and gave himself for me . The Life that I now live in the Flesh ( saith Paul ) it is by the Faith of the Son of God , who loved me , and gave himself for me : 2. And besides , a good state and habit of mind , or an Holy frame and temper of Soul , in your notion of them , which respecteth purely obedience to Morrals , from Natural Impulses , or Dictates of our Humanity , they are rather Heathenish then Christian , and being alone , end in Death , rather then Life . As many as are of the Works of the Law , are under the Curse ; ( he saith not , they that Sin against it , but they that are OF the Works of it ) such as do Justice , Righteousness , Charity , Goodness , Mercy , Patience , and all kind of Morral Duties , from Principles Humane , Natural , or as Men , they are under the Curse , because they have sinned first , and also are in firm and weak in their pursuit after the perfections they desire . These follow after Righteousness , but that flyes from them ; wherefore they do not obtain it , because they seek it not by Faith in Christ , but as it were by the Works , the Righteous , Good , and Holy Works of the Law. But you add ; It is such a habit of mind , such a frame ▪ and temper of Soul , as esteemeth God as the chiefest good , and preferreth him and his Son Jesus Christ before all the World ; and that prizeth above all things an interest in the Divine Perfections , &c. Answ. 1. God must needs be esteemed the chiefest good , by all that have but , and are ruled by the light of Nature ; because they see him by his Works , to be Almighty ; Merciful , and Eternal ; but this may be where the Knowledge of the Man , the Mediator is not , therefore this , in this , and in your sence , cannot be of the Essence of Christianity , for that it is common to all the World. That estimation of God , which is common to Natural Men , cannot be of the Essence of Christianity , because they want that knowledge of him , that comes by Jesus Christ , and so are not capable to esteem of him under a Christian consideration . But ; you say , it is that good habit , and temper of mind , that preferreth ▪ God , and his Son Jesus Christ , before all the World. Answ. He that esteemeth God above all , must needs , at least in his Judgement , so prefer him ; but whereas you add ( and his Son Jesus Christ ) you put in them Words , but as a Cloak ; For your self have not preferred his Son Jesus Christ ; no , not before a Morral Law ; no , not before your obedience to it , although but by Humane Principles ; Yea , you have accounted the Command of God , by which we are injoyned by him , to come to God , a thing in it self but like Levitical Ceremonies , or as Baptism , and the Lord's Supper ; a thing in it●self indifferent , and absolutely considered neither good nor evil , Pag. 7 , 8 , 9. You add ; It is such a temp●r as prizeth above all things ; an interest in the Divine Perfections ; such as Justice ▪ and Righteousness , Vniversal Charity , Goodness , Mercy , Patience , and all kind of Purity . Answ. Seeing by these expressions you onely intend Morral Vertues , and those that are inherent in you , and originally operations of Humanity , it is evident that you have but Impiously , and Idolatrously Attributed to your own goodness , so high , and blessed a Title . For whatsoever is in your Nature , and Originally the Dictates thereof , and whatsoever proficiency you make therein , by Humane Principles , and helps of Natural Indowments ; these things are but of your self , your own Justice , your own Righteousness , your own Charity , Goodness , Mercy , Patience , Kindness , &c. Now to call these the Divine Perfections , when they are onely your own Humane Vertues , bespeaks you , I say , Fond , Impious , and Idolatrous , and shews you , in the midst of all your prentended design to Glorifie God , such an one , who have set up your own goodness with him , yea , and given it the Title of his blessed Grace and Favour . That Scripture you mention , Rom. 14. 17. Although by the Word ( Righteousness ) there , is intended obedience to the Morral Law , yet to it by persons already Justified by Christ's Righteousness ; hence they are said to do it in the Joy , and Peac● of the Holy Ghost ; or by the Joy and Peace , which they had by Faith in Christ's Righteousness , as Revealed to them by the Spirit of God Hence again , they are said in IT to serve Christ , or to receive the Law at his hand , which he giveth to them to walk after , having first justified them from the Curse thereof by his Blood. 2. The Law was given twice on Sinai ; the last time , with a Proclamation of Mercy going before , and he that receiveth it thus , receiveth it after a Gospel manner . For they as Justified persons are dead to the Law , as a Covenant of Works , by the Body of Christ , that they might live to another , even to him that is raised from the Dead . But you by this Scripture intend not this Doctrine , for you make Justification by Christ , come after , not before obedience to the Law : Yea , you make obedience thereto , the Essential , and coming to God by Christ , but a thing of a more remote Nature , from true and substantial Gospel-Righteousness . In Page 283. you speak again of the old Principle , and thus you comment , A Principle of Holiness that respecteth Duty , as with respect to the Nature of the Command , so not with respect to the Duty as occasioned by certain External Inducements , and Motives , but from a good temper , and disposition of Soul. Answ. This I say , still respecting your old Principle of Humanity , and the Purity of your Nature , the most amounts but to this : Your Principle is confined to a liberty of Will and Affections , with respect to doing of the Law of Work , which many have professed to have , and do , before you , and yet have come short of the Glory of God. For as I told you before , I tell you now again , that the Gospel-Principles are the Holy Ghost and Faith , which help that Soul in whom they dwell , to count believing in Jesus Christ the great & Essential part of our Christianity , and our reckoning our selves pardoned , for the sake of him : And thus being set free from Sin , we become the Servants of God , and have our fruit unto Holiness , and the end everlasting Life , Rom. 6. 20. Your description of a Child of Abraham , you meaning in a new Testament sence , is quite beside the truth : For●albeit , the Sons of Abraham will live Holy Lives , & become obedient to the substantial Laws ; yet it is not their subjection to Morrals , but Faith in Jesus , that giveth them the Denomination of Children of Abraham . Know ye therefore that they : that are of Faith , are the Children of faithful Abraham : They that are of Faith , the same are the Children of Abraham : Yea , they that are of Faith , are blessed with faithful Abraham . In Pag. 284. You say , That there is not one Duty more affectionately recommended to us in the Gospel , then is Alms-giving . Answ. Yes , That there is , and that which more immediately respecteth our Justification with God , then Ten Thousand such Commandements ; and that is Faith in Christ. Alms-Deeds is also a blessed Command ; yet but one of the Second Table , such as must flow from Faith going before ; Faith I mean that layeth hold on Christ's Righteousness , if it be accepted of God. For before the Heart be good , the Action must be naught ; now the Heart is good by Faith , because Faith , by applying Christ's Righteousness , makes over whole Christ to the Soul , of whose fulness it receiveth , and Grace , for Grace , John 1. 16. Many things in this last Chapter , are worthy Reprehension , but because you tell us , in the last two Pages thereof , is the Sum of all that need to be said , I will immediately apply my self to what is there contained . You say , ( Pag. 296. ) It is not possible we should not have the design of Christianity accomplished in us , and therefore that we should be destitute of the power of it , if we make our Saviours most excellent life , the Pattern of our Lives . ( By our Saviours Life ( as by a Parenthesis ) you also express ) you mean , as your self hath in short Described it , Chap. 5. viz. The greatest Freedom , Affability , Courtesie , Candor , Ingenuity , Gentleness , Meekness , Humility , Contempt of the World , Contentation , Charity , Tenderness , Compassion , Patience , Submission to the Divine Will , Love of God , Devoutest temper of mind towards him , mighty Confidence and trust in God , &c. Answ. Our Saviours Life , in not onely these , but all other Duties that respected Morrals , was not Principally ▪ or ▪ First , to be imitated by us , but that the Law , even in the preceptive part thereof , might be fully , and perfectly fulfilled for us 〈◊〉 Christ is the 〈◊〉 of the Law for Righteousness ; the end , not onely of the Ceremonial Law , but the ten Commandments too : For if the word ( Righteousness ) respecteth in special them . Jesus increased in favour with God. This respecteth him as made under the Law , and his pleasing of God in that Capacity . So also doth that , In him I am well pleased . Now I say , as Jesus stood in this Capacity , he dealt with ●lse Law in it is greatest force , and severity , as it immediately came from God , without the advantage of a Mediator ; and stood by his perfect complying with , and fulfilling every Title thereof . Besides , as Jesus Christ had thus to do with the Law , he did it in order to his finishing transgression , and putting an end to Sin ; and so consequently as Mediator , and Undertaker for the World : For his perfect complying withal , and fulfilling every Title of the Law , respected nothing his own private person , that he for himself might be Righteous thereby ; for in himself he was eternally Just and Holy , even as the Father , but it respected us , even us ; For US he was made under the Law , that we , by his fulfilling the Law , might by him be Redeemed from under the Law , and also receive the Adoption of SONS . For we having sinned , ●●nd transgressed the Law , and the Justice of God , yet requiring obedience thereto , and the Law being too weak through our Flesh to do it , God therefore sent his own Son in the likeness of sinful Flesh ; who himself for us did first of all , Walk in the Law , and then for Sin suffered also in his Flesh , the Sentence , and Curse pronounced against us by the Law : For it was nothing less necessary , when the Son of God became undertaker for the Sin of the World , that he should walk in obedience to the whole of the Precepts of the Law , to deliver us from the Judgement of the Law ; I say it was no less necessary he should so do , then that he should bear our Curse and Death : For it would have been impossible for him to have overcome the last , if he had not been Spotless touching the first : For therefore it was impossible he should be holden of Death , because he did nothing worthy of Death ; no , not in the Judgement of the Law , to which he immediately stood . Now as Christ Jesus stood thus to , and walked in the Law , it is Blasphemy for any to presume to imitate him ; because thus to do , is to turn Mediator and Vndertaker for the Sin of the World. Besides , whoso doth attempt it , undertakes an impossibility , for no Man can stand by the Morral Law , as it immediately comes from the Divine Majesty ; he having Sinned first ; even before he goeth about to fulfil it : And in this sence is that to be understood , as many as are of the Works of the Law ; are under the Curse , held accursed , because they have sinned first ; accursed in their performances , because of imperfection , and therefore assuredly accursed at last , because they come short of the Righteousness thereof . 1. Christ Jesus did never set himself forth for an example , that we by imitating his steps in Morrals , should obtain Justification with God , from the Curse of that Law ; For this would be to overthrow , and utterly abolish the Work which himself came into the World to accomplish , which was not to be our example , that we by treading his steps might have Remission of Sins , but that through the Faith of him , through Faith in his Blood we might be reconciled to God. 2. Besides , thus to imitate Christ , is to make of him a Saviour , not by Sacrifice , but by example : Nay , to speak the whole , this would be to make his Mediatorship wholly to center , rather in prescribing of Rules , and exacting obedience to Morrals , then in giving himself aransome for Men. Yea , I will add , to imitate Christ , as you have prescribed , may be done by him , that yet may be ignorant of the excellency of his Person , and the chief end of his being made Flesh : For in all these things which you have discoursed in that fifth Chapter of him ; you have onely spoken of that , something of which is apprehended by the light of Nature . Yea , Nature it self will teach , that men should trust in God , which is the most excellent ▪ Particular that there you mention : Wherefore our Lord Jesus himself foreseeing , that in Men there will be a proudness , to contentent themselves with that Confidence , he intimateth that it would be in us insignificant , if it stand without Faith in himself ; Ye believe naturally in God ; saith he , Believe also in me . Faith in Jesus is as absolutely necessary as to believe immediately in the Divine being : Yea , without Faith in Jesus , whosoever believeth in God is sure to perish , and burn in Hell. If you believe not that I am he , ye shall dye in your Sins . And to take Jesus in Morrals for example , is no where called believing in him ; neither is there one promise of eternal life , annexed to such a practice . But you say , If we tread in his blessed steps , and be such , according to our measure , and capacity , as we have understood he was in this World. Answ. I say , for a Man to confine himself , onely to the life of the Lord Jesus for an example , or to think it enough to make him , in his life , a pattern for us to follow , leaveth us , through our shortness in the end , with the Devil and his Angels , for want of Faith in the Doctrine of Remission of Sins : For Christ did no where make another Mediator between God and him , nor did he ever trust to another Man's Righteousness , to be thereby Justified from the Curse of the Law , neither did he at all stand in need thereof , without which WE must be Damned , and Perish : Now I say , these things being no where practiced by him , he cannot therein be an example to us : And I say again , seeing that in these things , by Faith in them , is immediately wrapped up our Reconciliation with God , it followeth , that though a Man take the Lord Christ in his whole life , for an example in the end , that notwithstanding , he abideth unreconciled to God. Neither will that clause ( and be such ) help such a person at all : For Justification with God , comes not by imitating Christ as exemplary in Morrals , but through Faith in his Precious Blood. In the Law I read , that the Paschal Lamb was neither to be eaten Sodden , nor Raw , but Roast with fire , must it be eaten , Exod. 12. Now to make Salvation Principally to depend upon imitating Christ's Life ; it is to feed upon him Raw , or at most as Sodden ; or Sanctified and Holy : But the precept is , Eat it Roast with fire ; is ; the Antitype , as accursed of God for Sin , and induring the punishment for it . The Law is compared to fire , and it's Curse to a burning Oven : Now under the Curse of this fiery Law , was the Lord Jesus afflicted for the Sins of the World : Wherefore , as so considered , our Faith must lay hold upon him , for Justification with God. This is the Law of the Burnt Offering ( which was the Offering for Sin ; ) It is the Burnt Offering , because of the burning upon the Altar all night , unto the morning , and the fire of the Altar shall be burning in it , Levit. 6. 9. But now I would inquire ; Had Israel done the Commandment , if they had eaten the Passover Raw ; or Boiled in Water ? or if they had offered that Offering ; that was to be burnt as a Sin Offering , otherwise then it was commanded ? Even so , to feed upon Christ , as he is Holy ▪ and of good life onely ; and also as taking him therein for an example to us , to follow his steps for Justification with God ; this is to eat the Passover Raw , and not as Rost with Fire ; this is to feed upon Jesus , without respecting him as accursed of God for our Sin , and so consequently to miss of that eternal life , that by his Blood he hath obtained for every one that believeth on him . I have been pleased with this observation , that none of the Signs and Wonders in Aegypt , could deliver the Children of Israel thence , till the Lamb was slain , and Roast with fire , Exod. 12. 1. And I have been also pleased with this , that the Father , not Moses , gave the Manna from Heaven , which was a Type of the Flesh , and Blood of Christ , that whoso feedeth on , shall live for ever , John 6. 32. Yea , Circumcision also , which was a Type of inward , and Heart-Holiness , was not of Moses , but of the Fathers , and Principally a consequence of the Faith of Abraham , John 7. 22. Whence I gather , That no Wonder , but the Blood of Christ can save : That no Kindess , but the Mercy of God can give this to us : And that no Law , but the Law of Faith , can make us truly Holy in heart . But you add , Those that sincerely , and industrously indeavour to imitate the Holy Jesus in his Spirit , and Actions , can never be ignorant what it is to be truly Christians . Those that follow Jesus in his Spirit , must first receive that Spirit from Heaven , which Spirit is received , as I have often said , by applying first , by Faith , the Merits of Christ to the Soul , for Life , and Justification with God. The Spirit is not received by the Works of the Law , but by the hearing of Faith ; neither comes it in the Ministry , or Doctrine of Morrals , but in and by the Ministry of Faith ; and the Law is NOT of Faith. Wherefore seeing you have , in Page 223. of your Book , forbidden Sinners to come first to Jesus for Justification with God ; the Spirit you talk of , however you call it the Spirit Jesus , can be no other then the Spirit of a Man ; which you also your self , in Pag. 7 , 8 , 9. call the Purity of Humane Nature , a Principle of Reason , the first Principles of Morrals , or those that are Originally Dictates of Humane Nature . Wherefore by these Words ( in his Spirit ) you do but Blaspheme the Holy Ghost , and abuse your ignorant Reader ; calling now ( Quaker-like ) the Dictates of your Humanity , and your Socinian Complyances therewith , the Spirit of Holy Jesus . I conclude therefore , that the way of Salvation , or the design of Christianity as prescribed by you , is none other then the Errors of your own brain , the way of Death , the Sum and Heart of Papistical Quakerism , and is quite denyed by the Lord Jesus , and by his blessed Testament : And now go your ways , and imitate the Lord Jesus , and take the whole History of his life for your example , and walk in his steps , and be such as much as you can , yet without Faith in his Blood , first ; yea , and if you stand not Just before God through the imputation of his Righteousness , your imitating will be found no better then rebellion , because by that , instead of Faith in his Blood , you hope to obtain remission of Sins , thrusting him thereby from his Office , and Work , and setting your dunghil Righteousness up , in his stead . I come now to Your Conclusion . First , in Page 198. You pr●se men to betake themselves to find ( that which you call ) the design of Christianity , accomplished in their hearts and lives . Answ. Seeing that the Holiness that your erronious Book hath exalted , is none other but THAT which we have LOST ; Yea , and again seeing you have set this in the Head of , and before the the Righteousness of Christ , I admonish my Reader to tremble at the Blasphemy of your Book , and account the whole design therein to be none other , but that of an enemy to the Son of God , and Salvation of the World : For that Holiness as I have shewed , is none other , but a Shadowish , Christless , Graceless ▪ Holiness , and your so exalting of it , very Blasphemy . You proceed , saying , Let us exercise our selves unto real , and substantial Godliness ▪ ( still meaning your Adamitish Holiness ) Let us study the Gospel not to discourse , or onely to believe , but also , and above ALL things , to do well . Answ. Herein still you manifest , either ignorance of , or malice against the Doctrine of Faith ▪ that Doctrine , which above all Doctrines , is the q●intessence of the new Testament , because therein ( and not Principally , as you feign , by doing well ) is the Righteousness of God revealed , and that from Faith to Faith ; not from Faith to Works , nor yet from Works to Faith. Besides , the Gospel is Preached in all Nations for the obedience of FAITH : Neither Works , the Law , the Dictates of Humanity , nor the first Principles of Morrals , knowing what to do with the Righteousness of the Gospel , which is a Righteousness imputed by God , not wrought by us ; a Righteousness given , not earned , a Righteousness recived by believing , not that which floweth from our obedience to Laws , a Righteousness which comes from God to us , not one that goeth from us to God. Besides , as I also have hinted before ; the Apostle , and you are directly opposite . You cry , above ALL things , DO well : that is Work and do the Law ; but he , Above ALL take the SHIELD of Faith , wherewith are quenched ALL the fiery Darts of the Wicked , Eph. 6. But you add , Pag. 300. Let us do what lyeth in us to convince our Atheist , that the Religion of the blessed Jesus , is no trick or devi●e , and our wanton and loose Christians , that it is no notional business , speculative Science . Answ. This you cannot do by your Morral Natural Principles of Humanity : For even some of your BRAVE Phylosophers , whose Godliness you have so much aplauded , were even then in the must of their , and your Vertues , Athestically ignorant of the Religion of Jesus . And as to the loose Christian , Christ neither hath need of , nor will he bless your Blasphemous opinions , nor feigned Godliness , but Real ungodliness , to make them Converts to his Faith and Grace ; neither can it be expected it should , seeing you have not onely dirty thoughts , but vilifying Words , and sayings of his Person , Work , and Righteousness . You have set your Works before his , Pag. 223. calling them Substantial , Indispensible , and Real ; but coming to God by him , a thing i● it self Indifferent , P. 7 , 8 , 9. You go on , and say , Let us declare — that we are not hearty ●elyers 〈◊〉 Christ's Righteousness , by being imitators of it . Pag. 300. You cannot leave off to Contemn and Blaspheme the Son of God. Do you not yet know that the Righteousness of Christ , on which the sinner ought to rely for life , is such , as consisted in his standing to , and doing of the Law , without a Mediator ? And would you be doing this ? What know you not , that an Essential of the Righteousness he accomplished for Sinners when he was in the World ? is , That he was Conceived by the Holy Ghost , Born without Sin , did all things in the Power of , and Vnion with his own eternal God-head . And are you able thus to imitate him ? Again , the Righteousness on which we ought to rely for life , is that which hath in it the Merit of Blood : We are Justified by his Blood , through Faith in his Blood : Is this the Righteousness you would imitate ? Farther , the Righteousness on which poor Sinners should rely , is that , for the sake of which , God forgiveth the Sins of him , that resteth by Faith thereupon . But would you be imitating of , or accompishing such a Righteousness ? Your Book Sir is begun in Ignorance , mannaged with Errour , and ended in Blasphemy . Now the God of Glory , if it may stand with his Glory , give you a sight of your Sins , against the Son of God , that you may as Saul , lye trembling , and being astonished cry out , to be Justified , with the Righteousness of God , without the Law , even that which is by Faith of Jesus Christ , unto all , and upon all them that believe . Many other gross Absurdities , which I have omitted in your whole Book , may ( perhaps ) be more throughly gathered up , when you shall have taken the opportunity to reply . In the mean time I shall content my self with this . Behold the Lamb of God that taketh away the Sin of the World , Joh. 1. 29. Even Jesus , who delivered us from the Wrath to come , 1 Thes. 1. 10. Who when he had by himself purged our Sins , sat down on the Right Hand of the Majesty on High , Heb. 1. 3. Christ dyed for our Sins , 1 Cor. 15. 1 , 2 , 3. God hath made him to be Sin for us , 2 Cor. 5. 21. Christ was made a Curse for us . Gal. 3. 13. He bare our Sins in his own Body on the Tree , 1 Pet. 2. 24. He loved us , and washed us from our Sins in his own Blood , Rev. 1. 5. God for Christ's sake ●ath forgiven you , Eph. 4. 23. We have Redemption through his Blood , even the forgiveness of our Sins , according to the riches of his Grace , Eph. 1. 7. Now unto the King , Eternal , Immortal , Invisible , the onely Wise God , be Honour , and Glory , for ever , and ever . Amen . The Conclusion . That my Reader may farther perceive that Mr. Fowler , even by the chief of the Articles of the Church of England , is adjudged Erronious , and besides the very Fundamentals of the Doctrine of Jesus Christ , and that in those very Principles that are the main ( I say , ) and that most immediately concern Christ , Faith , and Salvation , will be evident to them that compare his Design of Christianity , with these Articles hereunder Recited . The Articles concerning Free-will . THe condition of Man after the fall of Adam , is such , that he cannot turn , and prepare himself , by his own Natural strength , and good Works , to Faith , and calling upon God : Wherefore we have no power to do good Works , pleasant and acceptable to God , without the Grace of God by Christ preventing us , that we may have a good will ; and working with us when we have that good will. The Article concerning justification . WE are accounted Righteous before God , ONELY for the Merit of our Lord and Saviour Jesus Christ , by Faith , and not for our own Works , or Deservings : Wherefore that we are justified by Faith ONELY , is a most wholesome Doctrine , and full of Comfort , &c. The Article of Works before justification . WOrks done before the Grace of Christ , and the inspiration of his Spirit , are not pleasant to God , for as much as they spring not of Faith in Jesus Christ , or deserve Grace of Congruity : Yea , rather for that they are not done as God hath willed , and commanded them to be done , we doubt not but they have the NATVRE of Sin. These Articles , because they respect the points incontroversie betwixt Mr. Fowler , and my self ; and because they be also Fundamental truths of the Christian Religion ( as I do heartily believe ) let all Men know that I quarrel not with him , about things wherein I discent from the Church of England , but do contend for the truth continued , even in these very Articles of theirs , from which he hath so deeply revolted , that he clasheth with every one of them , as may farther be shewn when he shall take heart to reply . But to wind up this unpleasant Scrible , I shall have done when I have farther shewed , how he joyneth with Papist , and Quaker , against these wholsome , and Fundamental Articles . Mr. Fowler 's Doctrine compared with Campian the Jesuite , upon that question whether Faith onely Justifieth : saith Campian , 1. Campian . We ( Papists ) say , that as Grace is put into us in Justification , so also our Righteousness is inlarged through Good Works , and is inherent in us ; therefore it is not true that God doth Justifie by Faith ONELY . Fowler Pag. 221. Justifying Faith is such a belief of the truth of the Gospel as includeth a sincere resolution of obedience unto all its Precepts ; and that it justifieth AS it doth SO : In short , is it possible that Faith in Christs Blood , for the forgiveness of Sin , should be the onely act which justifieth a Sinner ? 2. Campian . So that Faith is urged , but not Faith ONELY ; again , by Faith is meant all Christianity , and the whole Religion of Christians . Fowler , Pag. 222. For surely the Faith which intaileth the Sinner to so high a Priviledge , as that of justification , must needs be such as complyeth with all the purposes of Christ's coming into the World ; especially with his grand purpose , as Lord , and that it is no less necessary that it should justifie as it doth this . 3. Campian . Though Works void of Christ are nothing ; yet through Grace they serve to Justification . Fowler , Pag. 225. 226. Of the Imputation of Christ's Righteousness , this is the true Explication ; It consisteth in dealing with sincerely Righteous Persons : as if they were perfectly so , for the sake and upon the account of Christ's Righteousness : The grand intent of the Gospel being to make us partakers of an inward real Righteousness ; and it being a Secondary one , that we should be accepted , and rewarded , as if we were compleatly Righteous . 4. Campian . Speaking of Faith , Hope , and Charity , he confesseth , that Faith in Nature is before them , but it doth not Justifie before they come . Fowler , Pag. 223. What pretence can there be for thinking that Faith is the condition , or Instrument of Justification , as it complyeth with onely the Precept of relying on Christ's Merits , for the obtaining of it : especially when it is no less manifest then the Sun at Noon Day , that obedience to the other Precepts , or Works of Love , must go before obedience to this . 5. Campian . I deny ( that Faith ONELY doth Justifie ) for you have not in all the Word of God , that Faith ONELY doth Justifie . Fowler , Pag. 225. And for my part , I must confess , that I would not willingly be he that should undertake to Encounter one of the Champions of that foul Cause , with the Admission of this Principle , That Faith Justifieth , onely as it apprehendeth ( resteth or relyeth on , Pag. 224. ) the Merits , and Righteousness of Jesus Christ , I must certainly have great luck , or my Adversary but little Cunning , if I were not forced to repent me of such an engagement . 6. Campian . Abraham being a Just Man , was made more Just by a living Faith. Fowler , Pag. 283. He onely is a true Child of Abraham , who in the Purity of the Heart obeyeth those substantial Laws , that are imposed by God , upon him . 7. Campian . I say that Charity and good Work , are not excluded ( in the causes of ruo Justification . ) Fowler , Pag. 215. For we have shewn , not onely that Reformation from the practice , and purification of Heart from the liking of Sin , are as plainly as can be asserted in the Gospel , to be absolutely necessary to give Men a right to the Promises of it , but also that its great Salvation doth even consist in it . Mr. Fowler 's Doctrine compared with William Pen the Quaker . 1. Pen's Sandy Foundation , Pag. 19. Life and Salvation is to them that follow Christ the Light , in all his Righteousness , which every man comes onely to experience , as he walks in a holy Subjection to that measure of Light and Grace , wherewith the fulness hath inlightned him . Fowler , Pag. 8. That is , those which are of an indispensible , and Eternal Obligation , which were first written in mens hearts , and Originally Dictates of Humane Nature . 2. Pen , Pag. 32. I really confess that Jesus Christ fullfilled the Fathers Will , and offered up a most satisfactory Sacrifice , but not to pay God , or help him to save Men. Fowler , Pag. 85. Christ was set forth to be a Propitiatory Sacrifice for Sin ; I will not say that his Father ( who is perfectly sui Puris ) might be put by this means into a Capacity of forgiving it . 3. Pen , Pag. 16. God's Remission is grounded on Man's Repentance , no tthat it 's impossible for God to pardon without a Plenary Satisfaction . Fowler , Pag. 84. There are many that do not question but that God could have pardoned Sin , without any other satisfaction , then the Repentance of the Sinner , &c. 4. Pen , Pag. 27. Justification doth not go before , but is subsequential to the Mortification of Lusts. Fowler , Pag. 14 , 15. This Blessing of making Men Holy , was so much the design of Christ's coming , that he had his very Name from it ; Observe the Words ; He shall save his People from their Sins ; not from the punishment of them , &c. And that is the Primary sence of them which is most plainly expressed in them ; That he shall save his People from the punishment of Sin , is a true sence too ; but it is Secondary , and implyed onely , as this latter is the never failing , and necessary consequence of the former Salvation . 5. Pen , Pag. 25. Since therefore there can be no admittance had , without performing that Righteous Will , and doing those Holy , and Perfect sayings ; Alas ! to what value will an imputative Righteousness amount ? &c. Fowler , Pag. 16. Christ shall bring in an inward substantial , and everlasting Righteousness , and by abrogating the outward ( Ceremonial ) and establishing ONELY this Righteousness , he should inlarge the Jewish Church , an accession of the Gentiles , being by that means made unto it . 6. Pen , Pag. 24 , 25. Since God hath prescribed an inoffensive life , as that which onely can give acceptance with him ; and on the contrary hath determined not to justifie the Wicked , &c. Will not the abomination appear greatest of all , when God shall be found Condemning the just , on purpose to justifie the wicked ; and that he is thereto compelled , or else no Salvation ? which is the tendency of their Doctrine , who imagine the Righteous , and merciful God , to condemn and punish his righteous Son , that he being sanctified for our Sins , we might be justified ( while unsatisfied ) by the imputation of his perfect Righteousness . O why should this horrible thing be contended for by Christians ! Fowler , Pag. 119. If it were possible ( as it hath been proved it is not ) that a Wicked Man should have God's pardon , it would not make him cease to be miserable . Fowler , Pag. 120. Were it possible that Christ's Righteousness could be imputed to an unrighteous man , I dare boldly affirm it would signifie as little to his happiness , as would a Gorgeous and Splendid Garment , to one that is almost starved with Hunger , or that lyeth racked by the torturing Diseases of the Stone , or Cholick . Fowler , Pag. 130. To Justifie a Wicked man , while he continueth so , if it were possible for God to do it , would far more disparage his Justice , and Holiness , then advance his Grace and Kindness . 7. Pen , Pag. 26. Unless we be doers of the Law , which Christ came not to destroy , but as our example to fulfil , we can never be justified before God. Fowler , Pag. 296. It is impossible we should not have the design of Christianity accomplished in us , and therefore that we should be destitute of the power of it ; if we make our Saviours most excellent Life , the pattern of our lives . Those that sincerely , and industriously indeavour to imitate the Holy Jesus in his Spirit and Actions , can never be ignorant what it is to be truly Christians , nor can they fail to be so . 8. Pen , Pag. 26. Nor let any fancy that Christ hath so fulfilled it for them , as to exclude their obedience , from being exquesite to their acceptance , but onely as their pattern . Fowler , Pag. 148. This Son of God taught Men their Duty , by his own example , and did himself perform among them , what he required of them . Now that he should tread before us EVERY step of that way , which he hath told us leadeth to Eternal Happiness , and commend those Duties which are most ungrateful to our corrupt inclinations , by his own practice ; our having so brave an example is no small incouragement , to a chearful performance of all that is commanded . Understand thou what thou Readest . The End. Reader , thou art desired to mend these Errataes with thy Pen , and to bear with some mis-pointings that have hapned by reason of the Authors absence from the Press . PAge 1. line 2. read , and that in it , &c. p. 3. l. 15. r. no. p. 5. l. 39. r. Sinless . p. 6. l. 36. r. but. p. 8. l. 24. leave out , was . p. 9. l. 28. r. then . p. 11. l. 35. r. why said you not such . p. 12. l. 24. after Exact , r. it . l. 13. more . p. 13. l. 3. for Laws r. Law. p. 17. l. 10. after and , r. equal to . p. 22. l. 25. after Faith , make this , 1. p. 23. l. 6. after is , r. your● p. 24. l. 3. for last , r. best . p. 27. l. 2. for to , r. in . l. 9. add , as . p. 29. l. 7. for dispensible , r. indispensible . l. 15. add , in his . l. 22. add , do , p. 32. l. 4. for Son , r. Soul. p. 34. l. 2. for here , r. hence . p. 35. l. 1. after of , r. that for . l. 13. for Sin , r. he . l. 26. leave out , also . p. 36. l. 3. for must , r. might . p. 37. l. 37. for for , r. but. p. 38. l. 9. for 13. r. 3. p. 39. l. 8. after which , r. it . p. 40. l. 22. for cited , r. cited . p. 44. l. 22. leave out , or not . p. 56. l. 19. for sealed , r. seated . p. 60. l. a. leave out , an . p. 66. l. 35. r. reconcileable . p. 69. l. 33. for our , r. your . p. 74. l. 1. r. Implanted . p. 78. l. 17. leave out for . l. 20. r. at all . p. 87. l. 18. r. advantages of others . p. 91. l. 32. r. especially . p. 100. l. 28. r. ungodlily . p. 107. l. 34. r. content . Books Printed for Francis Smith at the Elephant and Castle near Temple-Bar . BAptism before and after Faith and Repentance , largely discussed ; not only in publick disputations managed by many Ministers before thousands of People , but also Mr. Baxter , Dr. Holms , Dr. Featly , Mr. Marshal , Mr. Blake , Mr. Cook , Mr. Cotton , and many others , their arguments for , and against , truly controverted ; being a subject very useful in these enquiring Times , for general satisfaction in this Point , so much Controverted ; in Folio . Mr. Hooles Latine and English Grammer , fitted , not onely for the use of Schools , but very useful for any Person that is desirous to learn the Latine Tongue ; being a more plain and speedy help , then any yet Extant ; The Fifth Edition , in Octavo . The truth of the Resurrection of the Body , both of the good and bad at the great Day , asserted and proved by God's Word ; also the manner and order of their coming forth of their Graves ; and the Discourse of the last Judgement , and final conclusion of the World ; in Octavo . Christian Behaviour , being the Fruits of true Christianity , teaching Husbands , Wives , Parents , Children , Masters , Servants , so to walk as to please God ; The Third Edition , in Twelves . Prayer with the Spirit and Understanding ; shewing what it is to pray with the Spirit , and with Understanding ; The Second Edition , in Twelves . The young Scholars Pocket-Book , containing the first Rudidiments in Arithmetick , with the Rule of Three : also the way to find the content of Board , Glass , Land , Timber , Stone , Globes , &c. The Third Edition , in Twelves . One thing is needful ; or , a serious Meditation on the four last things , Death , Judgement , Heaven , and Hell : Unto which is added , Abal and Gerizzim , or the Blessing and the Curse ; The Third Edition , in Twelves . Christianity indeed , or the well disciplined Christian , the delight of Christ : shewing how Believers in Christ ought to go in and out before each other , in Gospel order ; governing , and being governed , as the children of one father ; in Octavo . Emanuel , or the Doctrine of the Nicene councel , about the God head of Christ , and his two Natures . Also the late vented Socinian Doctrine , f●lly answered and refuted ; in Octavo . The Holy City , or the new Jerusalem , wherein its Godly Light , Walls , Gates , Angels , the manner of their standing are expounded . Also her length and breadth , together with the golden measuring Reed explained , and the glory of all unfolded . Also the numerousness of its Inhabitants , and what the Tree and Water of Life are , by which they are sustained . In Octavo . Blood for Blood , being an impartial narrative of that late horrid Murder committed by M. C. upon her own and onely beloved child , with several remarkable passages before , and in her imprisonment , and time of execution . In Octavo . A new and useful Concordance to the Holy Bible , according to the last Translation , containing the most material Scriptures in the Line and Margent of the old and new Testament , together with the chief acceptations of special words ; with notes to distinguish the promises , commands , and threatnings , being plainer , and much larger then any of this Volume yet extant . In Octavo , and Twelves . Also to be had bound up with the Bible in both Vollumus . 1. Bunyans . 2. Arminius . Symtomes of growth , and decay of Godliness in eighty signs of a living and dying Christian , with the causes of decay , and remedies for recovery . The second Edition much enlarged , with the Addition also of Twenty signs largely improved . The World surveyed ; or , a brief account of many remarkable passages , wherein the Omnipotent Works of God are brought to our knowledge , with a relation of that dreadful Famine that befel the memorable City of ( Ierusalem , ) while Grass , Hay , Leaves , and Barks of Trees , Dogs , Cats , with the dung of Fowl and Beasts , was their desirable Food , worthy to be known and read , of all men . The Tridentine Gospel , or Papal Creed , made at Trent , and promulgated at Rome , by Pope Pius 4. exhibated and demonstrated to be new , 〈◊〉 , and Antichristian . In a Sermon , by W. Ramsay , lately professor of Phylosophy , Priest , and Confessary , and Misonary Preacher of the order of Franciscans , in the Church of Rome , now by God's mercy Minister of the Gospel in the Church of England . A Letter from Dr ▪ Robert Wild , to his friend Mr. I. I. upon occasion of his Majesties declaration of liberty of Conscience . Together with his Poetical Licentia , and a friendly debate between a Conformist , and a Non-conformist . A true and impartial Narrative of the eminent hand of God , that befel a Quaker and his Family , at the Town of Panton , in Lincoln-shire , who affirmed he was commanded of God , to pronounce Mr. Ralph ●ames , preacher of the Gospel , a ( Leper . ) With a relation of one Mary Brown , that at the hearing of Christ's Humanity preached , was taken speechless , and with a strange manner of swelling or heaving , in the face and breast . Also an impartial account of some remarkable passages of one Charles Baily , another Quaker , who professed himself a Prophet , with his Prophesie and Revelation . Youths Tragedy , a Poem drawn up by way of a Dialogue between Youth , the Devil , Wisdom , Time , Death , the Soul , &c. Mr. Bunyans confession of his Faith , and the reason of his practice , or with who , and who not , I can hold Church fellowship , or the Communion of Saints , shewing by divers arguments , that though I dare not Communicate with the open prophane , yet I can with those visable Saints , that differ about Water-Baptism , wherein is also discoursed whether that be the entring Ordinance into fellowship or no. The life and death of Iames Arminius , and Simon Spiscopius , professors of Livinity ; in the University of Leyden in Holland : both of them famous defenders of the Doctrine of God's universal Grace , and sufferers for it . FINIS . Notes, typically marginal, from the original text Notes for div A30137-e1200 Rom. 7. 24. Isa 1. 6. Tit. 1. 15. Ephes. 4. 1● . Isa. 59. 6 , 7 , ● , 9 , 10. Rom. 3. Tit. 〈◊〉 . 15. Eph. 4. 18 , 19. Thes. 5. Psal. 39. 5. Pro. 30 : 12 : Isa. 64 : 6 ▪ Job 15. 14 ▪ 1 Cor. 6. 1● . 1 Cor. 15 ▪ Rev. 8 , 9. Gal : 5. ●5 : Rom : 8. 14 : Gal. 4 ▪ Rom : 8 : Eph. 1. 4 , 4 ▪ ● . Heb. 10. 2 Cor. 5. 14 , 15 , 16. Rom : 6. 22 Rom. 6. 22 , 2 ▪ Rom. 19. 3. Phil. 37 , 8. Rom. 3. 21 , 22 , 23. Heb. 9. 14. 2 Cor. 5. 21. Isa. 1. 6. Isa. 64. 6. Gal. 3. 21. Rom. 8. 3 , Gal. 3. 13. Gal. 3. 2 , 3. Rom. 3 : 1 , 2 , 3. 1 Joh. 4. 5. Gal. 3. page 11 : page 8 : Eccle. 7 : 1 Cor. 15 : Rom. 8. 29. Rom : 5. 14 : Gen. 3. Ephes. 4. 21 , 22. 2 Pet. 1. 3. Gen. 2. 15 , 16 , 17. Answ. 1 Joh. 2 ▪ 8. Joh. 1. 16. Answ. Joh. 10. 1. Mat. 26. 39. Heb ● . 22. Luke 24. 26. Acts 17. 3. Col. 1. 20. Ecclus. 4. 3● : Rom. 5. 1 : Rom. 5. 6 , 7 , 8. 1 Tim. 1. 15. Ephes. 1. 12 , 13 ▪ Joh. 1. 12. Rev. 1. 5. 2 Cor. 5. Gen. 4. Hebr. 11 1 John 5. 11. 2 Cor. 5. 17 , 18. 2 Cor. 5. 21. Gal. 3. 13. Heb. 12. Isaiah 53. 1 Pet. 2. 24. Heb 9. 24. 25 , 26. Iohn 3. 18 , 2 Pet. 1. Iohn 1. 14. 1 Iohn 1. 2 , 3 Col 1. 15. Iohn 14. Mat. 5. Iohn 14. 2 Cor. 4 6. 1 Tim. 3. 16. Rom. 6. Exod. 12. 1 , 2 , 3 , 4 , 5 , 6. Iohn 1 29. 1 Pet. 1. 18 , 19. Isa. 53. Heb 7. 1 Cor. 14. 22. Iohn 12. 37. 38 , 39 , 40. Iohn 3. 14 , 15. Numb 21 1 2 , 3 4 , 5 , 6 , 7 , 8 , 9 , 10. Rom. 10. Iohn 1. Ezek. 61. 2 Cor. 5. 14. 1 John 4. 10. Gal. 2. 20. Heb. 9. 7. Tim. 1. 15. Rom. 5. 6 , 7 , 8 , 9. Rom. 4. 3 , 4 , 5. Rom. 9. 18 , Isa. 33 11. Rom. 2. Pag. 123. 124. Rom ▪ 8. 1 Cor. 2 , 13. Rom. 16 2 Cor. 5. 1 , 2 , 3 4 , 5 , 6 , 7 , 8. 2 Pet 1. 1. Iude 20. 1 Cor. 1. 30. Rom. 8. Heb. 7. Je●e 23. 6. Colos. 2. 15 , 16. Eph 4. 8 , 9. Page 7. 8. 9. 10. 11. 12. Page 16. Page 223. 1 Iohn 3. Rom. 14. Zech. 12 10. E●ek . 16 63 1. John 2 1 , 2 , 3. Luk. ● . 17. 2 Pet. 1. 19. Rom. 10. 3. 2 Cor 3. Gal. 3 24. Rom 9. 30 , 31 , 32. Rom. 1. 20. Rom 7. Gal. 2 19. Gal. 3. 7 , 9. Luk. 2. 52. Mat. 3. 17. Dan. 9. 24. Gal. 4. 4 , 5. John 14. 1 , 2. John 8. 24. Exod. 19. Deut. 33. ● . Mal. 4. 1. Rom. 16. Rom. 5. 4. Pag. 22. Pag. 284. 
A66344	----	A defence of Gospel-truth being a reply to Mr. Chancey's first part, and as an explication of the points in debate may serve for a reply to all other answers / by Daniel Williams. Williams, Daniel, 1643?-1716. 1693 Approx. 234 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A66344 Wing W2646 ESTC R26371 09440508 ocm 09440508 43118 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66344) Transcribed from: (Early English Books Online ; image set 43118) Images scanned from microfilm: (Early English books, 1641-1700 ; 1320:19) A defence of Gospel-truth being a reply to Mr. Chancey's first part, and as an explication of the points in debate may serve for a reply to all other answers / by Daniel Williams. Williams, Daniel, 1643?-1716. [7], 48 p. Printed for John Dunton, London : 1693. "Wherein the mistaken may at least see that I. I affirm that we are justified for or by Christ's righteousness alone and not by works, II. that we are justified as soon as we truly believe, III. that the righteousness of Christ is imputed to the believer and not only the effects of it, IV. that Gospel-conditions are not our justifying righteousness which legal works were to be, V. how the Gospel is a law, explained and proved &c., VI. that I am not for the popish or Arminian doctrine of justification &c. as stated by our divines, VII. that all I contend for is the way which God hath appointed for the application of Christ's merits, and dispensing the effects of free grace, and for a Gospel-ministry suited to this purpose." Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Chauncy, Isaac, 1632-1712. -- Neonomianism unmasked. Williams, Daniel, 1643?-1716. -- Gospel-truth stated and vindicated. Justification. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Jonathan Blaney Sampled and proofread 2004-03 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A DEFENCE OF Gospel-Truth . Being a REPLY to Mr. CHANCY's First Part. AND As an Explication of the Points in Debate , may serve for a Reply to all other Answers . Wherein the Mistaken may at least see that , I. I affirm that we are Justified for or by Christ's Righteousness alone , and not by Works . II. That we are Justified as soon as we truly Believe . III. That the Righteousness of Christ is imputed to the Believer , and not only the Effects of it . IV. That Gospel-Conditions are not our Justifying Righteousness , which Legal Works were to be . V. How the Gospel is a Law , explained and proved , & c. VI. That I am not for the Popish or Arminian Doctrine of Justification , & c. as stated by our Divines . VII . That all I contend for is the way which God hath appointed for the application of Christ's Merits , and dispensing the Effects of Free Grace , and for a Gospel-Ministry suited to this purpose . By DANIEL WILLIAMS . LONDON : Printed for Iohn Dunton at the Raven in the Poultry , 1693. TO THE READER . HAving , by the Good Hand of GOD , contributed so much to the restauration of Peace in the dissenting Congregations in Dublin , and somewhat to the Union here , a Reason may be expected how I become engaged in the present Debates ; with grief of Heart I shall nakedly render it . Soon after the reprinting of Dr. Crisp's Works , his Errors that lay hid for many Years appeared with open Face : Many pleading , that there are no Humblings or preparatory Works in order to Conversion , Saving Faith is nothing but a Perswasion that our Sins are pardoned ; yea , we are justified before we are born ; Christ was accounted the very Blasphemer at God's Bar ; Sin cannot hurt the Believer ; Men have nothing to do in order to Salvation ; no assurance by Signs from Sanctification , &c. Eleven Counties the Flame broke soon into , under the conduct of Mr. Davies , and several others ; the faithful Ministers were deserted as Legalists , Churches divided , and Town and Country filled with Debates and Noise . These Errors and Disorders were imputed to the Body of Nonconformists , and Attempts against our Liberty thereupon threatned . Dr. Crisp's Son puts out a Book of his own to abett some of his Father's Opinions , and therein reflects on me by Name , and other Books to this purpose were set forth ; hereupon once , and but once , I deliver'd at Pinners-Hall that which is the Appendix to my Book , hoping that a plain state of the Differences might convince some well-meaning People , or at least vindicate us , that we were not Papists , Arminians , &c. as these represented us , nor Antinomians , as by others we were all accused . In that Sermon I charged no person ; yea , to prevent a Iealousie that I might intend Mr. Cole , &c. I inserted this ; It 's true , there are some small Differences among the Orthodox , in wording some of these things , but shall we hereby give advantage to such Errors , & c ? A great Clamour is thereupon contrived , and in his next turn , Mr. Cole , with great severity , exposed us to vulgar notice , affirming many Notions that some worthy Divines were startled at : Some Friends of Mr. Coles proposed to me a Meeting with him , in the presence of Dr. B. Mr. M. and Mr. H. In this Meeting it was agreed , that I should read my Sermon , after which Mr. Cole declared he had no Exception , and so we were agreed ( which was now the second time . ) Mr. Cole , in his turn at P. H. publickly declared there was no real Difference , as Mr. H. also did , and I repeated it with great satisfaction , hoping that the Err●…neous would be less confident , when they lost that Cover which they made of his Name . This Calm did not long endure , for Mr. Cole , ( I fear by Instigation ) revived at P. H. the same Reflections , and Dr. Bat●…s practically preaching the Necessity of Repentance to the Forgiveness of Sin , Mr. Cole soon after brake out into the wonted Exclamations , and charged us as Opposers of Christ's Righteousness in Iustification , &c. and I was accounted by most as the chief Mark level'd at . Friends entreated me to take no notice of these Reflections in my Sermons there ; and tho' thus oft provoked , I never expressed any Resentments in any Discourse there since that first : Nevertheless many assured me of the necessity of printing somewhat to clear our selves , and if possible to stem this Tide ; Peoples Mouths were filled with the grossest Misrepresentations of our Doctrines ; Ministers were accused as Legalists , when they only preached that men had somewhat to do if they would be saved ; if a man did but plead with Sinners from Gospel-Threats , or argue Obedience and Duties , he was no Gospel-Preacher : Yea , some arrived to that daringness , as publickly to assert there were but three or four Ministers of Christ in London ; the Reverend Mr. Mead himself escaped not the Title of a Legalist . These things caused in me many sad Thoughts , and at last I was convinced , unless we should prostitute our Ministry , suffer the infecting of our People , which would end in Divisions , ( as I found attempted on some of my own ) and be all guilty , and branded abroad as Complyers , by our silence ; something must be published . I was sensible of the Trouble , Reproach , and Hazards attending it , especially since I was informed that some , out of the Union , were the Spring in this Affair , who having failed in their Unchristian Methods to oppose that Agreement , it seems judged by the Notions of some few ( of whom I was ignorant ) that either these Opinions must prevail , by our silence , or that the Union would be endangered if we appeared against them . At last I found the effects of Mr. Davies's and others Practises , abroad , and in the City ; that the hazard to our Peace would grow , by further delay , especially seeing as yet so very few , if any of the United Brethren , were suspected to abett these Errors , and Mr. Cole , with all the rest that appeared their Advocates , in City and Country , were not of the Union . Nay , I believed if some others did not act Mr. Cole , he could not be offended with what I should write , he having at three meetings expressed himself so reconciled to my Principles , and then disowned what I should oppose . The reason why I desired any Testimony to my Book , was because the People do oft value Names more than Arguments , the Opposites ( so unscrupulous in their Clamours ) might prejudice men against the Truths , as if I was singular . And considering the delay of 〈◊〉 Testimony against Mr. Davies , this might be some Antidote , till we arrived at more . Yea , I heard also Mr. Cole was printing when I was about mine . These are the Considerations which induced me to print my Book at the desire of several Brethren , and I have Peace in this , that it appeared an absolute Duty . Some object ▪ Why I did not get some of the Brethrens Hands , formerly called Congregational , and it looks like forming a Party , &c. A. I did ask some of them that I thought would not scruple it , particularly Mr. Mead , who did object nothing against it , but a prudential Consideration ; and the same answer he made to Dr. Bates , when he first asked him ; and before the second Edition came out , I telling him what use his Hand might have been of , he made the like answer , and made then to me no Objection against the Book , but that he wished I had left out that of the third to the Phil. All which I mention'd to some , with real respect to him and those Brethren . But since Mr. C's Book was published , Mr. M. tells me and others , he is not of my judgment ; but I know not wherein , except in my sence of that Text. Yet there are others that forbare subscribing , who declare no disagreement ; and he must quite alter his useful way of Preaching , if he much differ from me . Others ask why I raked into Dr. Crisp's Ashes . A. It was needful I should instance some Author , for they said nobody affirmed those things I mentioned in my Sermon . I chose Dr. C. before another , not from Prejudice , but because he was reprinted with an unhappy Front , his Works seemed the Standard of the propagators of these Errors . This Book was taking with many , recommended to People by Mr. Trayl and others , as I can prove , and he must never be answer'd , if not after his Death ; and tho' I treat him with all respect , yet I wonder his Works should be so applauded now , when most of our great Divines opposed them heretofore : Yea , as Mr. Nesbit from cre●…lible Hands informs me , the Assembly of Divines desir'd to have them burnt . Obj. You are said to misquote him . A. I cannot find I mistook one word , except that once I set Justifie instead of Pardon , which is alter'd in the second Edition Obj. You misrepresent his Sence . A. Not that I know ; ●…nd what Mr. C. instanceth , I have fully proved it must be his sence , tho' I inform you in my Book he oft speaks Contradictions , but the most I mention he labours to prove , and his Scheme enforceth it . Obj. You take Bits of Sentences . A. I still give one full period , and it 's only to avoid swelling my Book that I mention'd no more in other Clauses ; yea , in what is material I oft set his words at large , and if it be needful , I shall put him in a fuller light . Many Obj. My Book was written against Mr. Cole . A. I had no Eye to him at all , except in the Digression about Repentance , which was much the same as I deliver'd at a third meeting to compose the Debate between Dr. Bates and him , ( tho' since then he broke out against us twice ) this I preface in my Book with these words : Herein I have to do with men of more orthodox Principles than Dr. Crisp. And Mr. Cole must know , these words did refer to him ; yea , notwithstanding many strange Passages , I hope he doth not hold most of those Opinions ; nor can he agree with Mr. Chancy , unless he disagree with what he hath oft said , yea , and printed . Obj. It 's more than hinted , that I intend in that Book to reflect on all them called Congregational . A. I am sure I abhor such an Intention ; nay , did not I pitch on Testimonies from among them , to oppose these Errors ? I know many of their Ministers , whom I think free from the least disposition towards them ; the New England Synod effectually oppos'd them ; Mr. Flavel and Mr. Lob have written well against them ; I cite Bulkley , Dr. Owens , &c. who are fully for the opposite Truths ; and tho' I sent Mr. M. word , that in the mind I was in , I would forbear Testimonies from his Writings , but that I would not bind my self for any time , yet I have since met with great reason to cite him , as one fully for the Truth : Yea , Mr. N. ( tho' I never requested it ) in my House declared , That if Mr. M. and three more such had subscribed , he would not have been unwilling to do it ; and he desired me to add ( Congregational ) to the Divines in and about this City who forbear to subscribe only from prudential Considerations which I refused . He remembreth the latter part , and owneth it ; and he told Mr. Hume , that if one Passage or two were rectified , he would subscribe my Book . It 's true , some clamorous People , that cry up these Opinions , happen to be of that Perswasion , but I hope far the greater part are better principl'd ; and many seem on the wrong side only from Misrepresentations . Obj. Why do you use the word Rector ? A. It 's a proper word , used by Dr. Owens , Mr. Charnock , and most . This Book hath met with various entertainment , with many it hath pleas'd God to grant it acceptance , and many Ministers out of the Country offered their Subscriptions ; but of the four seeming Answers to it , I 'll give these hints . To Mr. B. I am obliged , for his Christian usage , and while he allows , that I speak the Language of Time , and of the Dispensation I am under , I will comply with his Proposal , not to enter the Lists , unless I have occasion to prove my Sence of Phil. 3. which I find patroniz'd by Augustin . Of Mr. Keach I would but ask , 1. Doth not he believe that persons are bound to agree to the Covenant of Grace , and thereby engaged to love God , and sincerely obey him ; and is not refusing to agree to this Covenant the damning Sin ? yea , is not this Refusal the Heart of Unbelief ? And that 's all I there affirm . 2. Is his Spirit in a right frame , when he shall bring these words in my Catechism , to prove that we are not justified upon believing , till we do Good Works , when in that short Catechism there is this ; Q. Is not a Believer pardoned , before he can put forth any other Act of Obedience ? A. Thô true Faith is a certain Principle of Obedience , yet so soon as we believe , we are pardoned , even before there can be time to put forth any other Acts of Obedience . Yea , how oft do I say in my Book , that no Act of ours is a jot of the Righteousness for or by which we are justified , but that is Christ's alone ; and yet this person fixeth the quite contrary on me , and so batters in the dark , and warneth all from hearing me : The Lord humble and forgive such . The Letter from the City , &c. seems rather to design a Turn , than argue a Truth ; for as it weakly saith some things true ; and others erroneous , so throughout he belies their Principles whom he exposeth ; if it be wilfully , let his own serious Reviews give him his Character ; if ignorantly , why should he intermeddle ? There are few Books written that pretend so much , which may be so easily and much exposed . Mr. C. is the Author I here deal with : I have long read Books , and from five years old have had no Employment besides my Studies ; yea , before nineteen I was regularly admitted a Preacher , yet I never met with a Tract parallel to his , for abusive Language , violent Rage , and uncharitable Censures . Many great Divines disswade me from a Reply , assuring me it was at best needless ▪ with their Advice I had complied , but that I find the Ignorant believe his Misrepresentation of my Principle : It 's amazing what Eye they read with , if they read at all . What 's become of Truth or Ingenuity , that Professors dare affix these Doctrines to me , which I a thousand times disown , and never can ascribe any Passages to ground them on , but are still forced to cry , This is your meaning , against my plain words and entire Scheme ; as thou wilt see in this Reply . Mr. C. saith I juggle and equivocate ; when I declare I still speak my mind , and must be the most inconsistent Fool , if it were not so . But what should induce me to juggle or equivocate ? I value not the Purses of any , and in God's Cause I fear not the Abilities of the whole Party ; yea , by more of God's presence I shall be reconciled to their fiery and clamorous Tongues , which is their only formidable strength , tho' the liberty they take doth not evidence a good Cause or a Christian Spirit . They give out , that I oft meet with Noblemen about a great Affair , when I never spake with one of these Noblemen , nor ever was once in any Meeting about that matter . They assert Mr. How said , he had not put his Hand to my Book , but that I assured him Mr. M. would do the same ; when Mr. H affirms he never said any such thing , but that after he had signed , he desired me to ask Mr. M's Hand . Others say , that Hands were affixt without their leave , which is too gross to reply to . Nay , they turn the effects of my sinking Distempers to my reproach ; the worst I wish them is Forgiveness , and more Charity and Wisdom . Obj. They say some of the first Subscribers did not read the whole Book . A. The whole substance of the Book is in the Truths and Errors which they did peruse . Obj. Do not some of the Subscribers recant ? A. Tho' they have been abused , yet the only one that to me seem'd willing that his Name had been left out , and that only because of the noise . I offer'd to publish , that he desir'd it , but he hath forborn any such desire . Two of these Authors pretend to great Piety in their Party above others , the Lord encrease it in all ; but I am perswaded they call many Serious ones of their Party , who live under the power of the contrary Truth , and understand not the Errors of those for whose persons they may have regard . There be a far greater number of humble , meek , heavenly Christians , that abhor these Errors , which they observe to alter much the Christian Calm and tender Frame of such , that I hope are upright in the Substance . And I heartily desire all of us would lay these Texts to Heart , 1 Cor. 13. Though I have all Faith , and have not Charity , I am nothing . Iam. 1. 26. If any man among you seem to be religious , and bridleth not his Tongue , but deceiveth his own Heart , that man's Religion is vain . Iam. 3. 13 , to 18. But the Wisdom that is from above is first pure , then peaceable , gentle , and easie to be entreated . And it 's evident , notwithstanding what Mr. C. saith of Passions , p. 12. that a holy Fear , with a siducial Consent to Christ , t●…ds more to make a man's state safe , and his walk exact , than sudden Confidence or easie Perswasions . It 's true , Assurance should be endeavoured in our working out our Salvation with trembling and with fear ; yet Mr. Sedgwick was a man I 'll believe before Mr. C. or the Letter , and he saith , In my Conscience this is the general Opinion of ungodly men ; they hear Christ died to take away Sin , and to make Peace for Sinners , and therefore they will take no thought after Christ , but will live basely and boldly in their sinful ways , &c. but Christ never yet made such a Reconciliation , that all Sinners whatsoever , though they live in Unbelief and Impenitency , shall share in it , but only penitent Sinners , and believing Sinners . S. of Cov. p. 258. I shall represent the true state of the points in debate , that if any men will engage me to Edification , and with Truth , they may be directed . The Controversie with Dr. C. my Book doth it so plainly , that I hope all may see it there ; but the present Specimen more especially shall refer to Mr. C. who differs from many that help the noise , though they will not see it . 1. It is not whether a certain number of Sinners are of Free Grace elected to Faith and Iustification , which I affirm but whether the Elect are required by the Gospel to believe , that they may be justified ; which Mr. C. denies , and I affirm . 2. It is not whether the Gospel be such a Law , as that Acts of Obedience to it stand in the place of legal Works . so as that for them we are saved , which I deny , but whether the Gospel doth assure Salvation for Christ's Merits to such as obey it , and threaten an exclusion from this Salvation against all such as disobey it . This Mr. C. denies , and I affirm . 3. It is not whether we are justified by our Faith , or any Act of ours , as if they , as Works or Qualifications , were a jot of that Righteousness for which , or by which we are justified ; this I deny ; but whether God hath fixed this as the Revealed Gospel-Rule , that a man must be a penitent Believer , whom God will justifie for Christ's Righteousness . This Mr. C. denies , and I affirm . 4. It is not whether the Faith and Forgiveness of the Elect be the Fruits of Election and Distinguishing Mercy , which I affirm ; but whether God hath a revealed Rule , by which as Paternal Ruler he gives Pardon and Glory to Believers for Christ's sake , and judicially withholds them from others , whom he condemns not for their being unelected , but for their final Impenitency and Unbelief . This Mr. C. denies , and I affirm . To other of his Citations under his Third Principle add this , p. 32. If you understand Judicial in respect of any Duty , Grace , or Qualification found in us , tho' wrought by the Spirit , I abhor it . 5. It is not whether we are immediately justified upon believing , before any Works , which follow the first Act of Saving Faith ; this I affirm ; but whether if Faith should be ineffectual to Acts of sincere Holiness , and to prevent Apostacy and utter Ungodliness , would we be subject to Condemnation by the Gospel-Rule . This Mr. C. denies , and I affirm . 6. It is not whether Holiness or Good Works are necessary to Salvation ▪ this they and I affirm , but whether God doth require them as indispensible means of obtaining the possession of Salvation through Christ ; and declares , that the total want of them , and much more their Contraries , shall expose to Misery . This Mr. C. must deny , and the Necessity they speak of is only a Physical Necessity , not a moral . Note , 〈◊〉 two last Questions refer to the Adult that have time . 7. It is not whether Iustification , Adoption , and Glorification be Acts of God's Free Grace , which I affirm , but whether i●…●…eased God to leave himself at liberty to justifie the Unbeliever , while such , and glorifie the Unbelieving and Wicked , and also to damn the penitent godly Believer . This Mr. C. affirms ▪ and I deny . This is these mens Free Grace , while they deny the Gospel-Rule and Law. 8. It is not whether God hath , as to us , absolutely promised and cove●…nted with Christ , that the Elect shall believe , and all men believing be pardoned , and so persevere in Faith and Holiness to Eternal Life , which I affirm , but whether there is a Covenant which require our true believing Consent to the Terms of it , as ●… Con●…tion of Pardon and Glory , and supposeth this true Consent in the actual 〈◊〉 〈◊〉 ●…f th●…se Benefits . This Mr. C. denies and I affirm . 9. It is not whether ●…uth 〈◊〉 〈◊〉 only Grace by which we receive and rest on Christ and his Righteousness for Iustification , and that it is Christ received by Faith doth justifie , which is the Sence of Protestants , when they say we are justified by Faith alone ; this I affirm ; but whether he that can truly believe to Iustification , must be in part a convinced , humbled , penitent Sinner . This I affirm , and Mr. C. denies : yea , he saith , that Pardon is rather the Condition of Faith ; nay , Pardon is the Cause of Faith. 10. It is not whether Sanctification taken strictly do follow Iustification ; this I affirm ; but whether Effectual Vocation make a real habitual change in the Soul , and that this Vocation is in order of Nature , before Iustification . This Mr. C. and the Letter , &c. deny , and I affirm with the Assembly . 11. It is not whether our sincere Faith , Love , &c. are imperfect , and so can be no meriting Righteousness , which I affirm , but whether they are disobedien●… even in Gospel Account , and so incapable of being the Conditions of any of its promised saving Benefits . This Mr. C. affirms , and I deny . These are some of the Points wherein Mr. C. and I differ : I fear I shall find him in all things of Dr. Crisp's opinion , as I have assurance he is in his Definition of Faith. May not I now expect , that People that rail at me will impute to me only what I thus plainly state ? The Body of well-esteemed Authors are on my side ; there 's an end to our Ministry if these be not true ; most of the practical Books we have , as Allen , &c. are all Lyes , and tending to ruine Souls , if Mr. C. judge aright . Thou wilt find in this Book Testimonies cogent to my purpose , and if it will serve Mr. C. to say I wrest them and men there upon believe him , I cannot help it . Such as I quoted in my first Book ' are truly quoted , and serve fully to what I produce them for , but to reconcile all men to themselves is not my Work ; and yet I think it no hard matter to evidence , that none of my Authors speak against my Assertions . Mr. C. saith I am against the Articles of the Church of England , and the Assembly ; I am sure he 'l never prove it , and I profess the contrary , and am certain he is against all Confessions of Faith that we own as Orthodox . How far other Ministers are concerned for the Kingdom of Christ , the Safety of Souls , the Rule of Iudgment , the plain Gospel way of Salvation to Sinners , the truth and scope of their Ministry , Time will evidence . But in the strength of Christ I 'll sustain the utmost Persecution at the Hands of these angry men , and while God enableth me , they shall not overturn the Gospel by their unscriptural Abuse of the blessed Names of the Righteousness of Christ and Free Grace , the Gospel way of the application whereof , and a subservient Ministry , being the whole I contend for . I have oft attempted to adjust these things before I engaged , nay , since the severe Treatment I have met with , I sent to Mr. Ch. that I would meet him , and shew how much he mistook my Principles ; or if he refused a meeting , I would send him an account in Writing , that he might not abuse himself and the World , but he would accept of neither ; as if he could not write without the Question were mistated . Yea , at the request of the united Brethren , I agreed to suspend this Book , if he would do so with his , but this he refused . Now , whatever be the Consequences of these Debates , I am innocent , and commit all to God , in whose Cause I , though sickly , weak and unworthy , am engaged . There is a Mystery in it , that the Explication of one Text should be pretended by some for a Reason against my whole Book , and so countenance all Dr. Crisp's Errors , which yet they profess to dislike ; and the Impartial see I oppose nothing but those Errors . The Doctrine of Imputation being still by Mr. C. &c. objected against me , though I have not yet had opportunity to insist thereon , I will state that case , 1. It is not whether Christ was a publick person as a Mediator in his Undertakings , and so transacted all for Sinners , that they might be pardoned and saved by his undertaken Satisfaction and Merits ; this I affirm ; but whether we were so represented in Christ , ●…s that we were in Law sence they that undertook to atone and merit . This I deny . 2. Nor whether Christ was a Surety for us in a Bond of his own , to pay our Debt to the full , ( and much more ) that we might in a due time and way be released ; this I affirm ; but whether we were joynt-parties in one and the same Bond with him , and so we were actually acquitted when he made Satisfaction , and therefore God could enjoyn no Terms of the application thereof to us for Iustification and Glory , nor suspend the same upon those Terms . This I deny . 3. Nor whether Christ was made under the Law , and that this was one Article of his part in the Covenant of Redemption , viz. That he should in a way of proper Satisfaction bear the substance of the Penalty of the Law , and yield perfect Obedience to all such of its Precepts , as were competent to his Person , and this to save th●… Elect ; this I affirm ; but whether Christ was joynt-Covenant-Party with all the Elect in Adam's Covenant , so that they were legally esteemed to make satisfaction and yield perfect Obedience in his doing thereof . This I deny . 4. Nor whether Christ's Righteousness is imputed to Believers , and so made theirs , that it is applyed to them , and pleadable by them , as what was always designed and undertaken for their Salvation , and is the sole meritorious Cause of their Pardon , Acceptance , and Glory , and this as effectually , as if they themselves had satisfied and merited ; and this Righteousness is reputed by God as that which now pleads for their Impunity , Acceptance , and Happiness , as Members of Christ : All this I affirm ; but whether it be imputed as our formal Righteousness , and so we may truly plead , that we our selves , as Elect , did legally , by Christ as our Proxy , satisfie and merit all , and without the interposal of the Gospel-Rule , we have a legal Title to Glory by Adam's Covenant . This I deny , as what excludes Forgiveness , makes Christ's Sufferings needless , denies any proper Satisfaction , and destroys Christianity . 5. Nor whether we all sinned and died in Adam , and in Christ are all made alive ; which I affirm , owning Christ's Influence as both real , yea , and publick , as before explained ; but whether we were in Christ before Faith , as we were seminally in Adam before we were born , which his foederal Headship did suppose . The being thus in Christ before Faith I deny . These express my Thoughts , which I doubt not ( by Christ's help ) to maintain against all these Opposers , while I expect nothing but a gross exposal of themselves , when their Conceits are forced out of their cloudy Expressions . Reader , I had reason to instance some minute things , though with men of Wisdom and Fairness a Cause dep●…nds on Arguments , and not personal Respects . Ioyn with me in earnest Prayer , that Truth and Love may flourish , and that Christ's Cause may be managed with a Christian Spirit , which I have endeavour'd , and not exposed nor reviled my Adversary . I am thy Servant in the Kingdom and Gospel of our Blessed Lord , DANIEL WILLIAMS . ERRATA . P. 1. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 14. l. 18. dele for . A DEFENCE OF Gospel-Truth , THE Reverend Opposer of my Book having as yet offer'd so little of Argument against my Assertions , my Reply must be short to what he hath said ; and shall therefore chuse another method than what his Book prescribes . His unusual Reflections I dare not return , being awed by Him who chargeth me not to render railing for railing , 1 Pet. iii. 9. and hath declared , that the Wrath of Man worketh not the Righteousness of God : Happy they , and likely to arrive at Truth , that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. iv . 15. truthing it in love . The weight of the Points in debate will not allow me to be Pedantick ; nor can I bid at childish Jests , without suspecting my Mind in a Case unfit for Serious Thoughts , or the Aids of the Spirit in search for Truth ; neither is it allow'd Tit. ii . 7. in Doctrine shewing Gravity , &c. I shall therefore proceed in this method : 1. Shew how he mistakes and misrepresents my Principles against the plain Words of my Book , even where I mention them as my positive Judgment . 2. I shall endeavour to make the most material things more evident to the ordinary Reader . 3. I shall instance some of Mr. Chancy's Principles , which he asserts , and labour to let thee see where we differ , and what 's the Judgment of others in these things . 4. I shall briefly reply to what else is material in his Book , that falls not under the former Heads . Some Instances wherein Mr. C. misrepresents my Principles against my plainest words in my Book . I. Mr. C. saith of the Athenian Society , I doubt not but they are of your Opinion in Doctrinals ; and then chargeth them , as being against an election of a determinate number of men to Eternal Life ; and adds , I doubt not you will be found to do so . Repl. These Gentlemen were pleased , in answer to a kind Letter of Mr. Crisp's , to give their Thoughts of my Book , and your Reply to what they have said of Election , affecteth not their Assertion . But , by what words can I express my own Judgment more fully then ? P. 66. I affirm , There is a ●…romise of the first Grace made to Christ for the Elect , and by vertue of that Promise they consent , P. 3. ch . 1. I affirm , That certain Persons freely-elected by him shall certainly be justified and adopted ; and that these persons are the Objects of God's Love of Good-will , even while they are Si●…hers ; 〈◊〉 that God continues his Purpose of doing them good , notwithstanding their Provocations ; and Christ hath made full a●…onement for Sin , and merited Eternal Life for the Elect , which shall be in God's time and way applied . There is a great difference between an Elect Sinner , and others . As to what they shall be in time , chap. 20. p. 210. God hath elected a certain number , &c. and so the Gospel shall not be in vain to all . See the same oft repeated , p. 66 , 16 , 210 , 105. II. Mr. C. represents ●…e , 〈◊〉 p. 3. The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 is abrogated , transiit in 〈◊〉 〈◊〉 &c. 〈◊〉 aside ●…he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of no use to us at all . So p. 21. We have nothing to do with it , it 's out of doors . Repl. He would insinuate that I say , That the preceptive part of the Law is not a Rule of Manners , nor that the transgression of it makes us guilty , nor that men , whilst they reject the Gospel , are not at all under the Curse of the Law. All which I abhor . And though this Point fell not in my way to handle , yet there wants not Passages to this purpose : P. 198. The holiest Action of the holiest Saint needs Forgiveness . Chap. 21. p. 225. It 's legal Preaching to be always pressing the Duties of the Law of Nature , but neglect preaching Christ , &c. where I allow it sometimes . Again , in the same Page I condemn saying , That our best Obedience doth not deserve Wrath by the Law , as a Rule of Misery and Happiness ; or that it doth not need forgiveness . P. 125. I affirm the Law to be a Rule of Duty . Cap. 12. p. 107. the Gospel declareth all condemned till they do believe ; it declares they are so , and denounceth they shall be so , &c. And again , They that believe , their Condemnation is reversed : See p. 57. Reader , thou mayest read me still affirming the Misery even of the Elect , by the Law , till they are justified by Christ. It 's true , I do think that 1. The Sentence of the Law cannot hinder the relief of any Soul by Christ , who complieth with the Gospel . 2. Nor that it is possible for any man to be saved by the Law of Innocency . By Forgiveness is our Blessedness , and not by our sinless Obedience : And so far I 'll own it , but not in the three former senses . III. Mr. C. tells me , p. 20. That when I said Christ's Sufferings were the Foundation of our Pardon ; that our Sins are forgiven for Christ's Sufferings , and without them Sin cannot be forgiven . Your Fundamentally is only a remote Causality , &c. all that we have of your meaning , is a poor causa sine qua non . And within a few lines you mean , By something else besides them , not by the immediate application of them , but mediate and remote , à causa sine qua non . Repl. The plain meaning of what he thus exposeth is , that the Elect were not discharged and actually justified at the time when Christ suffered : Which is proved p. 17. &c. But it 's strange , that any one that read this or the following Passages , should infer either , 1. That Christ is only a causa sine qua non , which is no Cause ; 2. Or that his Righteousness is not the sole meritorious or material Cause of our Pardon , which in judicial acts are the same ; 3. Or that Christ's Sufferings are not immediately applied to our Pardon ; 4. Or that Pardon is by any act of ours as a joynt meritorious Cause with Christ ; each of which , I hope , the following Passages will clear me in . P. 16. I affirm , When we are pardoned , the whole meritorious Cause of Pardon is the Atonement of Christ , and what is required of Sinners , is only a meetness to receive the Effects of it . P. 39. I affirm , That Justification , and all other Benefits , be the Fruits of Christ's Righteousness , as the only meritorious Cause of them . P. 40. We are , for the sake of Christ's Righteousness delivered from the guilt of Sin , and entituled to Life , and accepted with God against all excluding Bars . P. 41. Christ was he by whose Merits he forgives us , but he never was forgiven ; we are forgiven , and never had Merits of our own to forgive our selves : And it 's enough that we were pardoned and adopted for his sake , when we deserved endless Woe , and are never capable of making the least atonement . P. 43. Faith owns the Foundation of our Plea to be in Christ , from whom are derived to us that Pardon and Right to Life which are the effects of his Righteousness ; for this we are justified , for that Righteousness which is in Christ we are acquitted and adopted ; the efficient Merit is in him , the Effect of the judicial Absolution for that Merit , is in us : The Righteousness is still in Christ , for the sake whereof we are absolved or justified : God hath for Christ's sake forgiven us , but not for the sake of what is in ourselves , &c. and now being absolved or made righteous in a Law sence , we have as much matter of glorying as absolved acquitted Sinners can have . We are justified by his Righteousness ; that is , for that we are forgiven , and also entituled to Life , which we had forfeited our selves , but we are not made innocent , nor so esteemed ; we are not accounted them who made the atonement ; we still take hold of Christ's Righteousness , that by it we may be forgiven ; and this is our Blessedness , and our Gospel-Righteousness , which all such refuse who reject Redeeming Love from a Conceit of their own Merits , or refuse the Terms of the Gospel , which by the Promise do make us capable of being justified and saved for the Merits of Christ ; yet these still remain his Merits , though thus beneficial to us in their Application , as the procuring cause of all our Good. P. 44. We still need Pardon , and continue justified by the efficacy of the Righteousness of another , and must look to Christ as ▪ the only Subject of it all our days . Our justified state is a continuance of the blessed Effects of the Righteousness of Christ , from first to last ; that Cause is still productive of Supplies , as our Guilt returns , or Necessities and Capacities renew or grow , but our Redemption is ever in Christ. P. 249. Pardon is not the Effect of those Graces , but of the Promise in the Virtue of Christ's Blood , or of his Blood applied for Forgiveness by the Promise . Reader , if thou regardest Truth , dost not thou find Christ's Sufferings to be a real Cause of Pardon , a sole meritorious or material Cause , all other Causes of that kind excluded , and these Sufferings and Christ's Righteousness immediately applied ? See p. 247. We are justified only by Christ's Merits , as the sole procuring Cause or Righteousness , for which we are justified . V. Mr. C. p. 21. The use of Christ's Sufferings is to compound with God for Sinners , upon the account of the Old Law , and put a Bar upon his Proceedings , according to that , and procure another Law , by the Righteousness whereof we are justified , which Righteousness is our own inherent Righteousness , and not Christs . And p. 30. Faith doth not justifie us by applying Christ's Righteousness , &c. but by its own Vertue , as being a Righteousness it self , &c. but Christ's Righteousness hath nothing to do here , it 's our own Faith and Repentance is the Righteousness , in conformity to the Rule of Promise , and that 's Latin for the New Law. So p. 15. We are not at all entituled to this Blessing by Christ , but by our own Obedience you mean , &c. Repl. I am represented as if I thought , 1. That Christ served only to excuse us from perfect Obedience , but that our Pardon and Glory , given by the Promise , were not the immediate Effects of his Merits . 2. That he merited only that we might merit by our Faith. 3. That our Faith and Repentance are the meritorious Cause of our Pardon and Glory by the New Law , and so , that Gospel-Conditions are of the same use to our Justification , as Works were under the Law ; that is , to be the Righteousness for which we are justified and saved . All which I disown , and expresly declare , 1. That Christ hath satisfied Justice , and merited Pardon and Glory ; these have their Being only on his account , and he hath a Right to give them . 2. When the Sinner partakes of these Mercies , he partakes of them as the fruits of his Death , and for his sake . 3. God in Christ , as our Ruler , hath declared a Way and Order how he will dispense these Benefits to us , and enjoyns our compliance with that Order . If we believe ( tho' Faith be his Gift ) he will forgive for Christ's sake , otherwise he declares he will not . 4. Gospel-Conditions have no other use to our Interest in these Benefits , than a complyance with this stated Rule of the Distribution of Pardon and Glory , which are merited by Christ , and given only for his sake . This is my plain meaning in all he hath objected against , consult my words in the Epistle , and what I have repeated in the last Head , and these following in my Book . Cap. 7. p. 39. I affirm , That Christ by his Righteousness merited for all the Elect , that they should in his time and way be certainly partakers of its Saving Effects , and did not only purchase a conditional Grant of those Effects , viz. that Proposition , He that believeth shall be saved . P. 1. I affirm , The whole meritorious Cause and Price of Justification , Adoption , and Eternal Life were perfect , when Christ finished the Work of Satisfaction . Cap. 3 p. 16. I affirm , That when we are pardoned , the whole meritorious Cause of that Pardon is that atonement , and what is required of Sinners , is only a Meetness to receive the Effects of it . Cap. 10. p. 84. I deny , that preparatory Qualifications do merit True Grace ; and that Faith or Repentance do merit an Interest in Christ. I say , their whole use depends on Christ's Ordination . P. 45. we are reputed righteous , for the sake of what Christ did , and not for the merit of what we have done . P. 61. I deny the performance of the Conditions of the Covenant to be a purchasing Price , or meritorious of the Benefits promised on such Conditions : This I deny , for Christ alone paid the Price , and it 's the Covenant-Promise gives an Interest in the Benefits , to such as perform the Conditions . Cap. 8. p. 53 , 54. When I had shewn how all Satisfaction , &c. were provided and adjusted in the Covenant of Redemption , I declare , that by the Covenant of Grace I mean the way that God hath ordained , to apply to Sinners that Salvation which is prepared by Christ , and which he will enable the Elect to comply with . Same Pag. I affirm the Conditions do not merit the Blessings promised . P. 55. I affirm , it 's from God's Will in the Promise that they are made to be Conditions ; he connected the Benefit and the Duty ; though he chose Conditions that were fit , yet their fitness would not have availed to our Interest in the Benefits , unless he had promised they should so avail , &c. And the Covenant , though conditional , is a disposition of Grace : There 's Grace in giving Ability to perform the Conditions , as well as in bestowing the Benefits : God's enjoyning one in order to the other , makes not the Benefit to be less of Grace ; but it is a Display of God's Wisdom , in conferring the Benefit suitably to the nature and state of Man in this Life , &c. P. 45. Our Pardon and Acceptance is firm and lasting , and will no more fail us than the Righteousness of Christ will fail , it being the meritorious Cause and Security thereof , and the Benefits can abate to none , who answers the Gospel-rule of its Application . P. 57. These Conditions make us capable of no Happiness , but what Christ hath bought and prepared for us , &c. P. 58. The Use and Interest of Gospel-Conditions is not from the conformity of them to the preceptive part of the Law , ( though in a degree there be that ) but from their conformity , to the Rule of the Grace of the Promise , the promise of Pardon through Christ being to the penitent Believers , and no other . Repentance and Faith become necessary and useful Conditions of this Pardon , by the order of God in that gracious Promise ; but by the Covenant of Works , the meer Work gave an Interest in the Reward , as it was obedience to the Precept , by a Sanction that had Goodness , but no such Grace in it . See p. 61 , & 225. I deny that Faith , &c. are in the same place as Works were under the Law , How many more places could I cite ? but I shall refer thee to what follows , as to the point of Merit . See p. 225 , 247. VI. Mr. C. p. 30 , 31. He looks whether or no we have fully performed the Conditions , and upon finding them , he judicially gives the Promise , i. e. in away of Reward to the Works performed . Whether they be perfect or imperfect it 's no matter ; the Reward is of Debt , and not of Grace , &c. And what can this be , but a declared Iudgment , that he is de congruo , deserving Pardon , and I think ex condigno too , before he is pardoned , &c. Repl. The scope of these and the like Passages , is to render me one that thinks that Faith or other Graces did merit the pardon of our Sins ; which is contrary to my declared Judgment ; as may be seen in what I have above cited , and in these following Passages , Cap. 12. p , 102 , 103. Tho Faith be no way a meritorious Cause of a Sinner's Justification , &c. Note , 1. There is a Righteousness for which a man is justified , that is only Christ's Righteousness ; this is the Foundation of the Promise , and the Merit of the Blessing promised : Nothing can add to it or mingle with it ; it 's sufficient , and alone sufficient to satisfie Justice , atone for Guilt , and merit Acceptance and Eternal Life . 2. There is to be considered , what the condition of the person is , whom this Mercy is promised to ; he is one that hath this True Grace of Faith , &c. Christ's Righteousness shall not be imputed to this use , unless we believe , &c. and this Faith being a conformity to the Rule of the Promise , some call it a subordinate Righteousness , not meaning any Righteousness for which a man is forgiven , for it is Christ's Righteousness alone for which God justifies us : But it 's our answering the Rule by which Christ applieth his Righteousness for our remission , and a Right to Life , and his Promise is the ground of our Title . P. 104. I deny that Faith or any Grace be a jot of the meriting Righteousness for which we are justified . I deny that Faith , or any other Grace add anything to the value of Christ's Merits : Yea , I add , That if Christ's Righteousness could be applied for Pardon , to the vilest Sinner , before he believes , it would justifie him ; but God hath declared , it shall not be applied to Unbelievers . P. 120. Neither Holiness , sincere Obedience , or good Works , are in the least the meritorious Righteousness whereby Salvation is caused , or for which this , or any Blessing , becomes due to us , as of Debt , &c. but He appoints these as the Way and Means of a Believer's obtaining Salvation , &c. P. 125. I deny that any Holiness , internal or external , any Obedience , work , or Duty , do at all merit the Promise , or is the meritorious Cause or Righteousness for which any promised Mercy is bestowed : And I own , that all is of Gift , tho' given in an order suitable to our condition , as Subjects in a state of Trial. P. 137. Nothing of these merit Heaven , but he that merited Heaven , hath peremptorily appointed these to bring us thither . P. 155. We ought to renounce every Thought of purchasing from God any Benefit for what we do . P. 210. We must teach the best man to renounce all the Grace he hath , and Good he performs , as if being the least atonement for Sin , or least purchase of Life , or any addition of Merit to a Christ , or sharing in what is peculiar to him . P. 225. I condemn it as Legal to preach , that our Faith , Holiness , or Good Works stand in the same place now , as perfect Obedience did under the Law , viz. to render the Reward to be of Debt , or be the meritorious Righteousness for which we are justified . P. 244. I do renounce all that Saints have or do , as any atonement for Sin , or purchasing Price of the least Benefit , much less Salvation . Judge , Reader , if I can say more to exclude all Opinion of Merit . VII . Mr. C. p. 31. you , do here not a little insinuate what I know lies in your Breast ; That there is no specifick difference between Grace and meer moral Endowments . And it appears so upon all your Hypotheses , for you declare , there ought to be such and such Qualifications , to entitle a man to the Promise of Grace , or Grace in the Promise , before he hath the Promise . The same p. 32. Repl. Here I am charged , 1. as if I thought there were no specifick difference between Saving Grace and meer Moral Endowments . I suppose by Moral Endowments he 〈◊〉 such as the unconverted have ; to which I answer , There is a moral specifick difference , the one is Saving , the other is not ; the one is from the effectual Work of the Spirit , whereby the Soul is truly regenerated , the other is not . And this difference thou wilt see me own , as far as I had occasion . 2. I am charged , as that I hold there must be Qualifications in a Sinner , to entitle him to the first Grace , or to the Promise of it . But as there is not a tittle leading to either in the words he cites , so I pray weigh the places under each Head. 1. There is a specifick difference between Grace and meer moral Endowments . P. 224. I condemn it as legal to press men to Faith and Repentance , and other Duties , as if to be performed in our strength , without the Grace of Christ , and influences of the Spirit . P. 57. The Conditions of the Covenant of Grace are performed by the Grace of Christ , freely given to Sinners . Cap. 11. p. 90. Every man is without Christ , till he be effectually called ; but when by this Call the Spirit of God enclineth and enableth him willingly to accept of Christ , as a Head and Saviour , a man becomes partaker of those Influences and Priviledges which are peculiar to the Members of the Lord Jesus . Cap. 11. p. 92. I affirm , that Christ's giving us the Spirit of Grace doth begin this Union , and the Spirit given , in order to Saving Operations , produceth this Faith , whereby the Union is consummated . P. 83. I affirm , There may be Knowledge , Assent , Humblings , &c. and yet a Soul fail of an interest in Christ , for want of true Conversion . 2. See how positive I am , that there are no Qualifications to entitle a man to the First Grace , or the Promise of it . Tho' I wonder that he makes no difference between the Promise of Grace , which is absolute , and Promises to Grace , which are conditional . Cap. 10. p. 83. I affirm , The worst Sinners are often the Objects of God's effectual Calling , in order to an Interest in Christ. Cap. 8. p. 61. I affirm , the First Grace is absolutely given , though dispensed ordinarily in the due use of Means . P. 66 , The Gospel or Covenant tells us , that there is a Promise of the First Grace made to Christ , for the Elect , and by vertue of that Promise the Elect do consent to the Covenant ; and this Gospel or Covenant is the Means whereby that Faith is wrought . VIII . Mr. C. It is this Doctrine , viz. of Imputation , that you are still bantering ; it 's that you have the greatest pick at . Repl. Reader , weigh my plain words ; Cap. 7. p. 37. The Mediatorial Righteousness of Christ is so imputed to true Believers , as that for the sake thereof they are pardoned , and accepted unto Life-eternal , it being reckoned to them , and pleadable by them for these uses , as if they had personally done and suffer'd what Christ did , as Mediator for them , whereby they are deliver'd from the Curse , and no other atonement , nor meriting price of Saving Benefits , can be demanded from them . P. 39. I affirm , That besides these Effects ( viz. all the saving Effects of Christ's Death ) being made ours , the very Righteousness of Christ is imputed to true Believers , as what was always undertaken , and designed for their Salvation , and is now effectual to their actual Pardon and acceptance to Life ▪ yea , is pleadable by them ▪ as their Security , and is as useful to their Happiness , as if themselves had done and suffer'd what Christ did . ( And a few lines before ) I affirm , That Christ's Sufferings and Obedience were so in our stead , that God cannot exact from us any other atonement for Sin , or price of any Gospel-Blessings . P. 43. Had not Christ suffer'd for us , we could not be absolved for the sake of his Obedience and Sufferings . The like may be seen p. ●…47 . Reader , I would inform thee , that I can agree to any Expressions , to note Christ a Representative , Surety , Head , &c. that are consistent with Pardon of Sin , and our not being the persons in God's Account , who suffer'd and obey'd : But , I think , Forgiveness for the sake of what Christ did and suffer'd for us , is what we must take comfort in , and Christ suffer'd in the person of a Mediator . IX . Mr. C. p. 1. For the Doctrine of Iustification especially , we are in a manner return'd to Aegypt , that of Iustification by Works being brought into the room of Iustification by Faith. Repl. Here , and in many places , I am arraigned , as being for Justification by Works , and not by Faith ; which must be to import , 1. That I am for Works being joyned with Faith , to our admission into a state of Justification . 2. That Faith and other things do justifie us , as the Righteousness for or by which we are justified . As to the last , review what is cited under the 3 , 4 , 5 , 6 misrepresented Principles , and sure thou wilt see that it 's Christ's Righteousness , and not ours , which is that for and by which alone we are justified , as the sole Merit . The former then remaineth as a Charge ; as to which , see if I do not positively assert , that we are justified as soon as we truly believe . Cap. 12. p. 104. I affirm , that we are justified the same moment as we truly believe in Christ , and the Blessing is not suspended for any time longer . This I affirm , because God justifies us by the Promise , as his Instrument ; and this Promise declares , that He will justifie him that believes . It 's Christ , truly believed on , doth justifie us , and a Christ so believed on cannot but justifie us . P. 247. We say we are upon repenting and believing put into a justified State , before any other Work●… ▪ Reader , I did , to prevent this mistake , preface that Chap. 13 of the Necessity of Holiness and Good Works , with these words . P. 120. Note , that whatever is spoken in this Chapter of any Act of Grace , except penitent Believing , refers not to the forgiveness of Sin , or the Sinner's admission into a justified state ; the Benefits I here treat of ▪ are the not forfeiture of Pardon , the possession of Heaven , and particular Blessings , as encrease of Peace , Joy. Returns of Prayer , &c. So ▪ p. 113. Obj. The only Pretence for this Charge , must be , That I make Repentance necessary to Forgiveness . Ans. But , 1. I expresly deny Repentance to be any part of the Righteousness for which we are forgiven . It 's no Merit , &c. this thou mayest see in a hundred places in my Book , some are cited in the 4 , 5 , 6 Heads . 2. I deny it to be any cause of Forgiveness . I say in p. 119. I own my self to be among them who deny Repentance , of any Grace in M●…n , to be a Cause of Forgiveness . ●… . I deny that Justification is equally ascribed to Repentance , as to Faith , &c. See p. 113. I deny Justification to be equally ascribed to Faith and Repentance , for we are said to be justified by Faith ; which imports , that Repentance is but a Disposing Condition , and Faith the Receiving Condition : Repentance without Faith is unavailable , as Faith without Repentance is impossible . Faith seems to compleat all , and in a manner comprehend all . Now Reader , thou seest that all I say , is , That Faith alone receives Forgiveness by Christ , or Christ for Forgiveness : But that Repentance of Heart must be in that Soul , who shall obtain Forgiveness , see my Reasons Cap. 12. from p. 115 , to 119. By the way note . If it can be true , as he saith p. 16. That I mean Works are necessary to Salvation , as working Conditions ; when I exclude all Graces and Works , as any Cause at all . X. Mr. Ch. p. 29. What a sad case is a poor Sinner in , if he make shift to scramble , by his imperfect Conditions , into Covenant ! He is like every day to be turned out again ; and when he hath done the best he can , he must never believe that he shall go to Heaven , till he lye a dying . Repl. Here my Principles are represented as against the perseverance of the Elect Believer : But I shall cite a few places , and leave it to thy Judgment . Cap. 7. p. 40. I affirm , That Christ by his Righteousness merited , and by his Spirit doth renew the Hearts of his Members , and will , in time , so communicate of his Grace to them , that they shall be perfectly holy , even without Spot and Blemish : And the Spots and Blemishes remaining in a godly man , do consist with his justified state , and shall not cast him out of God's Favour . P. 138. Do not say , the Elect Believer will not fall away , I think the same ; yet is it the less true , that even he shall perish if he fall away : Nay , doth not God by these Threats contribute to keep him from Apostacy ? And p. 173. I deny that a Principle of Life , given at first conversion , will finally fail to exert it self in due Humblings for repeated Enormities , and in holy Resolves . And p. 248. God sees no Sin in Believers , so as to cast them out of a Justified state . P. 66. The Gospel secures the Perseverance of Believers in that true Faith , and the necessary effects and operations of it , and thereby secures those Benefits as unforfeited . Many more places might be produced ; as p. 37 , &c. XI . Mr. C. p. 16. The great Quarrel you have with him , is , That he ( viz. Dr. Crisp ) makes it so much his business to vindicate the Honour of Free Grace , and of the Lord Iesus , in our whole Salvation . P. 35. According to your own Principles , it 's a question whether you have not put a Bar upon the Grace of God , by making so daring and audacious an opposition to it , as you have done in this Book . Repl. This severe Charge is , that I 1. oppose the Honour of Christ ; 2. I make an audacious opposition , to the Grace of God , even to a doubt , whether I am guilty of the Sin against the Holy Ghost : But I hope the places following will convince thee of his Mistake . 1. I do not oppose the Honour of Christ , though I would keep the Crown upon his Head. See p. 55. Christ as a Priest hath merited all , but as a King or Priest upon his Throne , he dispenseth all . And p. 209. We must teach , that Christ hath purchased all Saving Benefits , and that men must look to him as the Author of Salvation , and Giver of that Grace whereby we obey the Terms of Life . Cap. 22. p. 236. I am willing to own any thing that lays Man low ; and exalts Christ , as the only Atonement , the only Purchaser of all our Blessings , the only Procurer of our Acceptance , the Author and Finisher of all Grace . Nothing can add to his satisfaction or fulness ; Pardon ▪ Peace , Life , all are the effects of his sole Merits ; we must do all in his Name ▪ act in his Strength , daily live on him for all Supplies , and look to him for Acceptance , without whose Incense the best man and the best action were an Abomination ▪ What I contend for is his Government , so wisely contrived to apply his Blessings to Men , in a state of Trial. Reader , look back to what is cited before , 4 , 5 , 6 Heads , and I am sure my Book is full of such Passages . 2. I do not oppose the Free Grace of God : See Cap. 23. p. 240 , &c. I have affirmed ▪ and would admit the fullest Expressions to testifie , that in these is the Free Grace of God in Truth Of meer Grace he elected some certain Sinners to Life , upon no moving foreseen Condition , but yet to obtain it through Sanctification of the Spirit to Obedience , and sprinkling of the Blood of Jesus . Of meer love to Sinners no way deserving it , he gave his Son to dye for them , who also undertook to bring all the Elect to Salvation , in the way appointed between the Father and him . He without any thing in Man to deserve it , gave his Gospel , and thereby offereth in the vertue of his Son's Blood Pardon , and Eternal Life to every one that will repent , and truly believe , and no penitent persevering Believer shall miss of Life by a failure of this Promise . He freely , and of meer Grace , bestows Faith and Repentance ; yea , gives his Spirit to create these , and any other good Work in worthless vile Sinners ; and though he will not forgive any that finally refuse to believe and repent , nor save any ungodly apostate man ▪ yet Pardon and Life are his Free Gift , and no Grace nor Duty merits them , they being no more than the required Conditions or Means of our partaking of them , as the Gifts of God through Christ ; and so he hereby honours his own Government , and no way indulgeth the Boastings of Men. P. 244. This Grace I adore , and own the best to merit nothing , to forfeit all , yea , to deserve Hell by the Law of Works . And I do renounce all that Saints have or do , as any a●…onement for Sin , or Purchasing-price of the least Salvation , &c. Very many other places I might add , and have said nothing inconsistent herewith , unless that I mu●…t be arraigned , because I think , that since God hath published his Will , that he will forgive all such , and none but such as believe and repent , and will damn all that remain unbelieving and impenitent ; that therefore He is not alike free to forgive the Unbeliever and Impenitent , whilst they remain such , and to condemn the penitent Believer , when he is by Grace made such : Tho' I declare , He will make all the Elect to become penitent Believers , and then forgive them . XII . Mr. C. Truly for your comparing Christ and Holiness in the matter of Iustification , 't is perfect stuff . P. 16. You mean , as a working Condition , whereby you put Works in the place of Christ ; and mean as your Oracle speaks , &c. p. 30. Repl. Here , as well as in other places ; I am represented to compare Christ and Holiness in Justification , yea , to put Works , as working Conditions , in the place of Christ. I have already instanced , that I denied any Grace or Work to be any Cause at all , 9th Head ; also , that Christ's Righteousness is the sole meritorious Cause or Matter of our Justification , which is imputed to us 4 , 5 , 6 Heads ; and that our Works follow Faith and Pardon , and neither Faith nor Works are any Price , Atonement , or moving or procuring Cause , 6 , 11 Heads , and elsewhere ; yea , and that we are to renounce a Thought of this . Do I then oppose Christ , or compare any Holiness with him ? I shall add , Cap. 19. p. 198. I own we should esteem the sincere Holiness of a Believer's Heart and Actions to be Dung , if compared with Christ , as meritorious of Justification . And , p. 202. Who must not own , that compared with Christ , the best thing in us is vile , yea , compared with his Righteousness ? And p. 210. We must teach the best man to renounce all the Grace he hath , and Good he doth , as it being the least atonement for Sin , or least purchase of Life , or any addition of Merit to Christ , or sharing in what is peculiar to him . And Cap. 21. p. 225. I condemn any that preach , that our best Obedience doth not deserve Wrath by the Law , or that it doth not need Forgiveness , or is any Supplement of Christ's Righteousness ; yea , or to neglect to call men to renounce all in themselves , as any atonement for Sin , or cause of Pardon ; and that we must look to Christ as the only Propitiation , Purchaser of all our Blessings , and Cause of the acceptance of our Persons and Performances . Reader , I have given thee a few of those many places . Having finish'd this first point propos'd , I will appeal to thy Conscience , whether I can with any shadow of Justice be charged with those Principles which this Brother fixeth upon me . I hope he did not wilfully expose me in the face of such Evidence . The words in my Preface lead not to the least suspicion , yea , are positive to the contrary ; and therefore how he saith this is my sence , when I must not only equivocate , but grosly contradict my self , and that in places where I state the Question , must encrease the Wonder : Neither is there the least pretence , except that I assert , that though Pardon and Salvation are all Free Gifts , and the Merits of Christ are imputed as the sole meritorious Cause of all , yet God , as our Ruler , hath appointed a Method in the Gospel for the dispensing of them , and doth confer them in that Method ▪ and ordains a Gospel-Ministry in a consistency therewith , and in a subserviency thereto . This Scheme any man may see in my very Preface and morethrough the whole Book . 2. I shall attempt , if possible , to make my sence intelligible to the most vulgar Apprehension , to this end I premise . 1. God may be considered in his Dispensations towards fallen men , as a meer Proprietor and Benefactor , and not as Rector or Ruler ; and so men must be considered meerly as Creature-Objects of his Benefits , and not at all as rational Subjects to be now governed , and hereafter judged . If you look at God thus absolutely conferring Benefits , then the way is this : He eternally elects to Glory a certain number of men , whom he sore saw undone by Adam's Fall ; he appoints his Son to undertake their recovery , as the sole covenanting Party with him , in the Covenant of Redemption he was to satisfie Justice , merit Glory , and make them physically meet for it . This is all true , and sometimes prophetically declared thus , and the event as to the Elect is , as certain as if God dealt no otherwise with Man on this side Death . But if this be the whole Method of GOD with Men , as some account it , how much of the Bible is unintelligible and vain , how much is contradicted , and a great part of God's manifold Wisdom obscured and denied , which shines forth in his present Paternal Dominion as Redeemer ? 2. God may be considered as a Ruler , Proprietor , and Benefactor conjunctly : We may look at him as communicating his Benefits in a way of Government , and that in many things not exclusive of his absolute Propriety . That this is his Method , I have proved in my Book . Cap. 8 , 13 , 20. and other Chapters , and may hereafter more confirm it . Herein God connects Benefits with Duties , offers Pardon and Glory upon Terms , deals with Men as Subjects whom he now governs , and will hereafter judge without respect of Persons , and to that end hath set down his Rules , by which he now sentence●…h by the Word , and will at the great day do it by the Person of Christ ; all which suppose Christ's Merits , and the Ability to obey , and Benefits given for his sake alone . It 's true , he discovers his absolute Propriety , in not giving the same Means or the same internal Grace to all ; which will , no doubt , fully appear to be equal . He doth also discover himself peculiarly beneficent to his Elect , ( for whom Christ merited all ) and infallibly brings about his purpose concerning them , by making them obedient to the Conditions of whatever saving Benefits his Gospel promiseth upon Conditions : But yet he dispenseth the promised Benefits as a just Rector or Ruler , according to the Offers made to all . Pursuant hereto , our Ministry is appointed to propose Blessings to all in the same way , and upon the same Terms , and to assure all , that upon those Terms , and no other , they shall obtain those Benefits for the sake of Christ. Can any think we dare make the same Offers to the Devils , as to every man ; or to the Damned , as we can to all men alive ? Dare we say to them after Death , If you will now believe , you shall yet be saved ; turn now , and you shall yet live ? On the other hand , dare we say to an Elect Unbeliever , if we knew him , Elect , thou shalt be forgiven , though thou dost not believe , thy Unbelief is no Bar to thy Salvation , by any Threatning of God declared against thee ? Is Sentence past on all men in Adam , or on the Elect in Christ's Person , that God deals with neither in a way of Government , as in any state of Trial for Eternity ? There 's an end of that Preaching which God hath fitted and most blessed to the conversion of Souls , if this be true : Mr. Chancy's Father , in Doct. of Iustific . p. 117. Mind you your Duty , God hath ordained the End with the Means ; and therefore , though it were revealed to thee from Heaven , that thou shalt certainly be saved ; yet I might truly say to thee , except thou believe , and repent , thou shalt perish , &c. The Offer of Christ in the Gospel , this shews what he would have us to do , even to repent and believe . Mr. Norton , Orth. Evang. shews , They ( might ) say to a Judas , If thou believe , thou shalt be saved ; and to a John , If thou believe not , thou shalt be damned , p. 89 , 90. Having premised these things , I shall familiarly deliver my real Thoughts as to what men ignorantly accuse me of , and pitch upon Forgiveness of Sin , as a word most intelligible to ordinary Readers . Q. Who forgiveth Sin ? A. It 's God in Christ forgives Sin. Q. What is it for God to forgive our Sins ? A. To absolve us from obligation to endure those undoing Punishments , due for the Sins which he forgives . Q. For what doth God forgive our Sins ? A. Only for the Merits and Righteousness of Christ imputed to us . Q. Whose Sins doth God forgive ? A. The Believer's Sins , though he be a Sinner . Q. Is our Faith the Righteousness for or by which we are forgiven ? A. No , this would put up Faith in the room of Christ. Q. Doth God accept of Faith , or any imperfect Obedience , instead of perfect legal Obedience , as the Righteousness for or by which he counts us worthy of Pardon and Eternal Life , as if He for Christ's sake had abrogated the Law for this end ? A. No , for this were to exclude Christ's Merits from being the immediate procuring Cause of our Pardon and Eternal Life ; which with all Saving Blessings are the Fruits of his Merits and Satisfaction . Q. Is not Faith , or any thing in Man , the Cause of Forgiveness ? A. No , because Forgiveness is a Mercy , which no Grace or Act of ours hath any causal Influence into . Q. Is Faith , or any Act of ours , any Price of Forgiveness ? A. No , Forgiveness is a Free Gift , and of Free Grace and Mercy . Q. Is Faith , or any Act of ours , a foreseen Motive to encline God to purpose , offer , or give us Forgiveness for it ? A. No , it 's of meer Grace that God resolved , and for Christ's sake actually forgives us when we believe . Q. Will God certainly forgive a Sinner when he believes ? A. Yes , because he hath promised to do so . Q. Will God forgive all the Elect ? A. Yes , when they do believe . Q. Did God decree , and did Christ merit that the Elect might be only capable of being forgiven if they do believe ? A. No , for God decreed , and Christ merited , that the Elect should certainly believe , and so be infallibly forgiven . Q. Will not God forgive the Elect before they do believe ? A. No , because he hath not promised to forgive any , while they are Unbelievers ; yea , He hath declared he will forgive no Unbeliever . Q. What is that Faith in Christ which you perswade to ? A. Such a Trust in Christ my crucified Saviour , as brings me to receive a whole Christ , in opposition to all Rivals , for Justification , Sanctification , and Glory ; relying on his Merits , Fulness , Power , and Care to perform in his own way , what he hath promised , and I stand in need of . Q. Must not we receive Forgiveness before we receive Christ himself ? A. No , we must receive Christ himself , and with him his Benefits , though I must first believe , that there is Forgiveness in him for me , as well as for other Sinners , if I will accept of him . Q. How come we to believe ? A. By the Work of the Spirit in our effectual Calling . Q. Have we not an Interest in Christ , as Members of him , before we do believe ? A. No , we have no claim to the Priviledges of Christ's Members , until we believe : But yet , when the Spirit effectually calls us , Christ thereby takes hold of us , to make us Members , and by Faith we receive him for our Head , and so have the Priviledges and Benefits of his Members , as in Marriage both Parties consent , before the Wife hath claim to the Priviledges of a Wife . Q. Doth not Faith entitle us to Forgiveness ? A. No ; yet by Faith I have a certain Interest in Forgiveness . Q. What doth entitle us to Forgiveness ? A. The Promises of God entitle us to Forgiveness for Christ's sake , when we do believe . Q. Hath God declared any Rule by which he gives Forgiveness to one rather than another ? A. Yes , his Gospel , wherein he declares , he will forgive them that believe . Q. What use is Faith of to Forgiveness ? A. Not to merit , not to buy , not to cause Forgiveness ; but it answers that Gospel-Rule by which God applies Christ's Righteousness for our participation of this , as one of the effects of his Death . Q. Have we a Right to Forgiveness for Christ's sake upon our believing ? A. The Promise gives us a Right to Forgiveness by Christ's Merits , when we believe . Q. When God forgives us , doth he judge us to be Believers ? A. Yes , for he hath declared he will forgive none but Believers . Q. Will God hereafter more publickly declare us to be Believers ? A. Yes , 〈◊〉 in the day of Judgment , where he will publickly pass that Sentence , which he by the Gospel now passeth upon every Soul. Q. Is it any thing in the nature of Faith , as a Work whereby a Believer comes to be forgiven , rather than an Unbeliever ? A. No , tho' God did think fit to chuse this Grace , as fittest to honour Christ , make use of his Promise , &c. yet its availableness is from God's Ordination and Promise , wherein he hath made Faith a Condition of Forgiveness . Q. Why do not you use the word Instrument ? A. Besides the improperness of that word as the Act of a Sinner , who is the Object of God's justifying Act , which is a forensick or judicial Act , I think it ascribes too much to Faith as a Work and like not to hear it made a Cause , and to have a causal influence on Forgiveness ; yet I believe the Learned mean no more by it than a moral Instrument , which is the same with a Condition , and therefore they use these words promiscuously . Q. But do not they say we are forgiven by Faith only as it is related to Christ's Righteousness , & c ? A. So do I say , and add , that the use of any other Gospel-Condition of any other Benefit , is only as that Condition relates to Christ : But how comes Faith related to Christ's Righteousness , but as the Promise declareth , if thou believe thou shalt be forgiven for Christ's Righteousness imputed . Q. But are not we justified by Faith ? A. No otherwise than as God hath declared Christ's Righteousness shall justifie them that believe . Q. Doth not Faith take hold of , or look to , approve of , relye on , and accept of Christ and his Righteousness for Pardon ? A. Yes , and therein is its fitness above any other Grace : But that would not forgive us , if it were not ordained by the Will of God , that they who thus take hold of Christ and his Righteousness , should be justified by the Righteousness of Christ , when they take hold of it . Q. But do not you affirm , that Repentance is necessary to our being forgiven ? A. Yes ; not to Pardon in it self , but to our obtaining it ; and have proved this Cap. 12. but I do not put it in the same place with Faith , no●… do I insist upon the whole of Repentance , but I affirm , that no man will look to Christ , that seeth not his own Misery ; and no man doth accept of Christ , that doth not purpose to leave his Sin and Idols ; neither do in a manner any solid Writers deny the presence and necessity of so much of it with Faith , which Faith is the great Term of the Covenant , and includes so much of Repentance as I insist on . Q. Shall the Elect fall from a state of Forgiveness ? A. No , the Decree , the Intercession of Christ , the Promise of Perseverance , yea , and Forgiveness it self , do all assure a perseverance in Grace , and so a continuance in a pardoned estate . Q. What do you trust in , as that for which God will accept of you , and save you ? A. Only in the Righteousness of the Lord Jesus . Q. Do not you trust in your own inherent Righteousness , as that for which God will save you ? A. I abhor such a Thought . Q What stress do you lay on Good Works ? A. Not as necessary to my justified state , into which I am admitted upon my first believing : 2. Nor as any Righteousness for which God will save me . Q. What stress then do you lay ? A. No more than as they evidence my Faith to be true , execute my first believing Consent , prevent their Contraries , which the Gospel threatens with Misery , and answer the Rule of any Gospel-promise , that God hath made , and will execute for Christ's sake , to the upright person . Q. Do you think that we are justified by our Good Works at the last day , as if they were the Righteousness by which we shall be saved at the last day ? A. No , I would tremble at such a Thought , and declare it 's Christ's Righteousness alone , and unmixed , that I hope to be saved for and by . Q. What are your Thoughts then as to our inherent Righteousness and Good Works , as they fall under Christ's Judgment at the last day ? A. My whole Heart is , 1. That if a man truly believe , and dye before he hath opportunity to do more , he shall be sentenc'd Happy as a Believer , notwithstanding he was prevented by Death from professing the Truth , and proceeding in Holiness , performing Acts of Worship , &c. 2. God hath declared , that none shall at last be saved by Christ's Righteousness , that are Infidels , Ungodly , utterly unprofitable , or Apostates : And therefore all that God will then save for Christ's Merits , must truly be , and will be declared to be no Infidels , Ungodly , utterly unprofitable , nor total Apostates , but the contrary ; and they shall be judged free from the guilt of final Infidelity . 3. The most eminent in Faith , Holiness , Sufferings , and Labours , shall be adjudged to greater degrees of Glory , which added degrees will be as truly the effects of Christ's sole Merits , as the lesser degrees . All this is exactly consonant to my Book , and my full Perswasion . Because I see that well-meaning People are imposed on , by a noise of Popery and Arminianism , I shall let thee see how our Protestant and Orthodox Divines do represent and oppose the Popish and Arminian Points in this matter ; and so thou maist judge how the Antinomians secure their destructive Errors by this clamour . The sum of the Popish Principles our Divines oppose may be thus reduc'd : They think that , 1. by Attrition , ( or a 〈◊〉 legal fea●… of Punishments ) Men do ex congruo ( or meetness ) merit Charity and Faith , which be the beginning of Sanctification , and that this begun Sanctification is all our first Justification . 2. That whatever be the efficiency of the Spirit in working Faith , it is determinable by Man's free Will , whether any believe or no. 3. That upon our improvement and exercise of this first Charity and Faith , we truly and properly merit the encrease of Holiness , and Eternal Glory , and that ex condigno . This they call the second Justification . 4. That by the Absolution of the Priest on Confession , in the Sacrament of Pennance , our Sins of Age are forgiven ; as original Sin was by Baptism , and venial Sins , and temporal Punishments of mortal Sins by Satisfaction , and Indulgences ; and all in a way of merit . The Points that can be at all pretended as my Concern , I 'll give you , as stated by Dr. Ames , in his Bellarminus Enervatus , with r●…y own Answers to his Questions , Tom. 3. lib. 5. Q Whether Prayer , Fasting , or Alms are satisfactory Works ? A. I plainly deny it oft p. 240. Q. Do our Works truly and properly make satisfaction to God , for that Obligation to Punishment which remaineth to be expiated ? A. I say , No ; for we make no satisfaction by any thing . Tom. 4. p. 109. Q Whether Faith alone justifieth ? A. I say , Yes ; that is , we are justified by Faith alone , as that which alone receives Christ , and before Works of Obedience : But yet I think Ames well explains this , p. 112. Something may be before Pardon , as a pre-requisite Disposition , so that it be not the cause of Pardon . And this is all I say of Repentance , and agree with him in p. 112. Repentance taken for legal Humiliation goes before Iustification , as a Disposition in Order pre-requisite , but not as a Cause . 2. Evangelical Repentance is taken for Conversion , of which Faith is a principal part . Yea , add , That a great part of Repentance is the effect of Justification . 3. I agree with him in the next words : Quocunque modo , &c. Which-ever way Repentance is taken , neither Grief nor detestation of Sin is the cause of Iustification . Nay more , I agree with Ames in his Account of Faith , cap. 2. p. 101. Fides specialis misericordiae duplici ratione vocatur , &c. Faith of special Mercy ( which is Trust or Relyance ) is taken in two respects , 1. whereby it apprehends Christ , or cleaves to him , for apprehending special Mercy by him : 2. As it apprehends special Mercy as already bestowed . In the first sence it goes before Iustification ; in the latter sence it follows Iustification , Lib. 6. Cap. 1. He treats of imputed Righteousness ; and p. 139. saith , that this is the Protestant Judgment ; Christi justitiam catenus imputari , &c. Christ's Righteousness is so far imputed to us , that by the vertue thereof we are as much esteemed just before God , as if we had somewhat in our selves , wherewith we might be esteemed just before him . P. 205. Q. An opera bona , &c. Are the Good Works of Men truly and properly the Merits of Eternal Life ? A. I positively and oft deny it , and dare not assert , that Condecency which Ames and others do . Reader , if thou art a man of any Skill in these things , thou wilt find that they oppose the Papists concerning our Graces and Works , only as merirorious , and causal of Saving Benefits ; and I deny them to be either . See even Chemnit . Exam. par . 1. p. 172. Davenant . de Iustit . actuali , cap. 30. q. 1. arg . 1. Ames Bellarm. Enerv. tom . 4. lib. 6. Downam of Iustif. p. 15. I shall now shew thee what our Calvinists and Orthodox Divines oppose the Arminians in , as to this Doctrine of Justification . The Synod of Dort. in their Canons , Part 1. p. 289. of the Errors under the Head De Morte Christi , thus condemn the Arminians ; Qui docent foedus illud novum gratiae , &c. That teach , that the Covenant of Grace which the Father , upon the intervention of Christ's Death , made with Men , doth not consist in that , viz. That we are justified before God , and saved by Faith , as it apprehends the Merit of Christ , but in this , that the Demand of perfect legal Righteousness being abrogated , God accounts ▪ Faith it self , and the imperfect Obedience of Faith , for ( or instead of ) the perfect Obedience of the Law , and graciously judgeth this worthy of the Reward of Eternal Life . Which they justly brand as the Socinian Notion . Reader , I declare against this Error , and have affirmed , that Faith alone receives Christ and his Merits . 2. That it 's the Righteousness of Christ alone which is the Meritorious or Material Cause of Justification . 3. That our Faith , Repentance , or Works are not a jot of the material or meritorious Righteousness by or for which we are Justified . They say , Christ died that we might be saved if we believe . I say , Christ died that the Elect should believe , and believing , have Life through his Name . To any one that knows the five Points wherein the Arminian Controversie consists , I have said enough fully to acquit me . I am positive , for absolute certain Election , for Christ's not dying alike for all : For the Elect he died to secure their actual Reconciliation ; for others his Death is sufficient , and real Offers of Salvation are made to them , on the Terms of the Gospel , notwithstanding their being condemned by the Law. Again I say , Man is corrupt , and without the Grace of God he cannot believe : All the Elect shall be ( though without violence ) brought by efficacious Grace to believe , and finally persevere . All which I oft assert in my Book . An Account of some of Mr. C's Principles , which he hath set up in opposition to mine . I shall begin with Three of them , and consider them together . Mr. C. p. 24. The Essence of the Gospel is altogether Promise and Free Gift . P. 28. The Gospel hath no Law-Sanction of its own , but it only establisheth the Sanction of the Law by way of Promise to all that are saved . P. 33. The Gospel , as such is no Law , hath no Sanction , &c. Which , and many more places , I may contract into this as his First Principle . That the Gospel is in no sence a Law , nor includes in it as any part thereof , either any Precept , nor any Promise upon any Condition on our part , nor any Threatning . If thou doubt the word Precept should not be added , know , the words above fully assert it . And p. 23. he tells us , The Precept of Faith is a Precept of the Law of Nature . Mr. C. affirms , p. 34. Whatsoever befalls Sinners retaining their sinful state , and rejecting Grace , is from the Law , and not from the Gospel : To talk of a Gospel-Threat is a Cata●…hresis at best , and nothing else can save it from being a Bull. His Second Principles is , The Gospel hath no Threatnings . When my Question answer'd by him p. 32. was this : Doth God promiscuously dispense these , viz. Forgiveness , Adoption , Glory , or any other promised Benefit given upon God's Terms ? ( I say ) Doth God dispense these , without any regard to our being Believers , or no ? Or , whether our Faith be true or no ? Mr. C. answers , I would know , whether if God distribute his Free Grace to poor wretched worthless Creatures , according to his Election and distinguishing Mercy , doth he do it blindly because he finds no Reason in them ? Whence I may call this His Third Principle . That God forgives , adopts , and glorifies Sinners , without any respect to their being true Believers , or no ; and Election and distinguishing Mercy be the only Rule by which he forgives , adopts , and glorifies Sinners , as well as gives the First Grace . To put the better gloss upon his Principle , he saith , p. 13. Doth God dispense Faith blindly , & c ? A. The Question was not , whether God gave Faith absolutely , but whether he gave Forgiveness and Glory promiscuously . Nay , he knows I oft-times affirm the former . And in p. 21. he reviles me for saying , That there must be a Work of the Spirit for conformity to the Rule of the Promise , in the person to be pardoned . Yea , this third Principle must follow , and is but the same as That the Gospel is no Law or stated Rule of Forgiveness , Adoption , and Glory . And he affirms , that Faith is a Precept of the Law , and denies that any Precept of the Law is a Rule of Happiness with a Sanction , p. 22 , 23. Repl. ( Not to insist how in the first Point , in what he saith of the Sanction , he excludes Forgiveness of Sin altogether ; yea , and as he words it , may bind the penal Curse on us . ) He opposeth in these three Principles what he calls my 2 , 3 , 5 , 6 , 7 , 8 , 9 , 11 , 12 , 13 , 15th Paradoxes ; but had he considered the 4th and 13th , he had answered his few seeming Arguments , and prevented his gross misrepresentation of my Principles . There he might have seen , that I assert , 1. There is a Certainty that the Elect shall obey the Terms of the Gospel , and be infallibly saved . 2. That it is Christ's Righteousness which is the alone meritorious Cause of a Believer's Justification and Salvation ; and that our complyance with the Terms of the Gospel by the Grace of God , is no more than our answering that Rule by which God bestows on us Justification and Salvation , for the Satisfaction and Merits of Christ. He that cannot distinguish between the Righteousness for which we are saved , and a complyance with that Rectoral Method , wherein God doth save us for that Righteousness , and the Interest arising from that method complied with , had better sit still , than meddle with these Disputes . Reader , tho' I did not once call the Gospel a Law in all my Book , and only said in my Preface , that the Apostle called it a Law of Faith , with respect to what I had discoursed , yet because the whole of Mr. C's Book runs on this , I shall insist most on this Head , 1. by explaining the word Law ; then 2. in what sence it is not a Law ; 3. shew in what sence it is a Law , which I shall prove , & c. 4. answer his Objections ; 5. produce some Testimonies . 1. As to the name or word Law. It hath pleased God to call the way of his application of Grace to fallen Sinners , by various names , and by that variety , to help our Apprehensions , which one name would not so well contribute to . It 's called a Law , a Covenant , a Testament , a Promise , a Word , &c. none of them exclude the others , and are easily reduced to each other . A Promise of God , that sets down an Order in conferring Benefits , wherein he enjoins any Duty on Mans part , in that Order , hath the nature of a Law ; yea , tho' he engage to enable the Person to do that Duty . We must also consider , that God in some respects varies these Terms from their common use among men , both his Dominion and his Grace abating their rigid Sence . He calls it a Law , but yet his Mercy resolves thereby to confer such Benefits , as brings the Law down to a Promise . He calls it a Promise , but his Dominion renders the Term enjoyned a Duty , and so be raiseth up the Promise to a Law. The word Covenant implies the certain performance on his part , in the way he sets down , and our restipulation to that way . In the very word Testament , as he notes the ratification of the Covenant by Christ's Death , so it excludes not the appointed Condition of the Legatees , to whom he makes a disposition of the Benefits : So that the Word , the Law of Grace , or the Law of Faith , is no other than the Covenant of Grace , the Gospel-Promise of Salvation , the Testament of Christ , or the Word of the Gospel , or the Gospel it self . Whereas Mr. C. exposeth it as a New Gospel and New Law ; it 's the first Gospel GOD delivered to Men , for he never promised to give Glory by Christ to any unbelieving impenitent person . A new Law indeed it is , as being a little younger than the Law of Innocency , which condemns for the least Sin , and gives Life to none but the Perfect ; by which Law no man but Christ was ever justified , and by whose answering it for us we shall be justified in a Gospel-way . But yet it is a Law older than Cain or Abel , otherwise Abel's Sacrifice had been no more acceptable than Cain's , which by Faith it was ; and which Faith in Christ must have been commanded , as well as the Sacrifice ; though the brief account which Moses gives , of above two thousand years , doth not express it , nor was it needful . Yea , God's Words to Cain imply it as Mr. Ball on Covenant , p. 43. saith , These are a Promise of the Covenant , that took place after the Fall. 2. I do not say , the Gospel is a Law in the following sence . 1. I do not say that the Gospel includes nothing besides this Law ; it gives us an account of the Covenant of Redemption , and the absolute Promises : There be many Prophecies the History of our Blessed Lord , & c. Doctrinal Truths , Prophecies , & c. yet these may be called Adjuncts . 2. Nor do I judge it a Law in that sence our Divines fix on the Socinians and Arminians , viz. as if Acts of Obedience to this Law are the Righteousness for which we are justified or saved ; as Perfect Obedience was under the Law of Adam . This I deny , for we have no Righteousness for which we are justified or saved , but Christ's , and the Fruits of that are we blessed with , upon complying with the Gospel . Our Faith or inherent Righteousness , & c. are not the paying a Farthing of Debt to the Creditor , but our submitting to that way by which we have Forgiveness of all the Debt , and are Partakers of Glory ; both which God had in his Eye , as to be purchased by Christ , before he fixed on this way for our obtaining them . 3. Nor do I take it in the Popish sence , which the Socinians and Arminians espouse , but true Protestants oppose , viz. as if the moral Law were not perfect in its kind , but that the spiritual extensive sence of the Precepts were new Precepts of our Lord ; and that the Old Testament did not include the Gospel-Precepts of Faith in Christ , and Repentance for Pardon , as well as the New , though it did not discover the Objects and Motives , & c. so clearly . 4. It is not a Law that supposeth a moral ability in Sinners to perform its Precepts ; that was necessary in God's Dealings with Men as his Creatures , just come out of his Hand ; but not so , when he deals with Man about his recovery , when he had virtually sinned in Adam , forfeited all , yea , had undone himself . Whatever Mr. C. saith p. 23. I affirm , if the Subject be rational , or have natural Power : If such Ability comes so with this Law , that the Elect are made effectually able , and others are wilfully faulty if they finally rebel , it 's enough to justifie the Divine Order . Will not and cannot are distinct things with Mr. Fenner , in his Book of Wilful Impenitency . Yea , with D. Owens on Ps. 130. p. 248. 5. It is not a Law that extinguisheth the Law of Nature which hath its special Precepts , and which in genere upon Gospel Revelation , requires what the Gospel requires , and condemns for Faults against the special Precepts of the Gospel , tho' it condemns not so , as to bar the Relief which the Gospel affords , nor promiseth Life upon those Terms , which the Gospel doth . The Gospel in a large sence takes the Law as subservient to its gracious designs ; tho' Mr. C. weakly infers p. 24 , 25. that therefore the whole Precept is hereby made the Condition . 6. Neither doth this Law require any thing of us as a Condition of Christ's coming into the World as a Redeemer , it supposeth that , nor yet any Condition of the first Grace to the Elect. This the Covenant of Redemption secures ; and it is assured to the Catholick Church by Promise . 8. Nor is it a Law , Obedience whereto renders any promised Blessing a Debt . All is free tho' sure : It 's free , as to Man's Procurement or Price , yet it is as sure by Promise , as if it were a Debt ; but the Price was Christ's Obedience and Sufferings , and all comes to us of Gift , yet in that way which God appoints to give it . 2. I mean by the Gospel being a Law , that God in Christ our Redeemer doth by the Gospel expresly command Sinners to receive Christ with a true operative Faith , and promiseth , that tho' they are condemned by Adam's Law , yet upon their so believing , they shall be united to Christ , and justified by his Righteousness ; and that persevering in Faith by sincere Holiness , they shall be saved for his sake . He also threatens , that if any shall dye unbelieving , impenitent , ungodly Rejecters of his Grace , they shall be bar'd from these Benefits , and they shall perish without relief , and have sorer Punishments , than if these gracious Offers had not been made to them : This is the Law of Faith. I 'll add one Caution to this Account , which is too needful . Give me but the Assemblies Description of Faith , Conf. cap. 14. and I desire to use no word as expressive of the Terms of the Gospel , besides Faith , but men now define Faith by such a small part of it , as requires Caution for the sake of Souls . 1. Here we have all the Essentials of a Law. God is our Ruler , and we his Subjects ; 1 his Will is revealed in a way of Government ; here 's his 2 Precept which binds us to Duty ; here 's a 3 Promise made to such as do comply ; and here 's a Threatning denounced against such as finally rebel ; Preach the Gospel to every Creature , he that believeth and is baptized , shall be saved , he that believeth not shall be damned . 2. Yet this is a Law of Grace ; it 's made by our Redeemer for fallen Man , all the Benefits of it are founded on Christ's Righteousness , as the immediate cause of them : Effectual Ability to perform the Duty , is provided for all the Elect , and declared in the Gospel , and God doth not fix on these terms for any Worth in them , or profit to him . 3. The Gospel is the Instrument or Sign by which this Will of God is expressed : This is not the Language of God in Adam's Law ; if this were not superadded to that , we had been utterly miserable . 4. This fixeth that Rule of the Promise which Mr. C. p. 33. is at a loss to know . God promiseth he will justifie him that truly believes , and save the upright in Heart : Hereby he that in Truth believes , and is upright , answers that Rule which the Unbelievers and Hypocrites do not , and so God doth not hereby promise to save them ; yea , he declares they shall not have an Interest in these Mercies , because they continue such , and condemns them as such at last : It 's Faith , not Infidelity ; it 's Faith in Truth , not Faith in Perfection , nor Hypocrisie . I shall offer thee some few Reasons why I say this is some part of the Essence of the Gospel , and that God hath fixed this Rule therein . R. 1. The Gospel is oft called a Law by the Spirit of God , Isa. 42. 4. He shall not fall , nor be discouraged , till he have set Judgment in the Earth , and the Isles shall wait for my Law , Mic. 4. 2. Many Nations shall come , &c. for the Law shall go forth of Zion , &c. Rom. 3. 27. The Law of Faith , Rom. 10. 31. The Law of Righteousness , the Law of Liberty , Iam. 1. 25. & 2. 12. A converting Law , Psal. 19. 7. The Law of Christ , Gal. 6. 2. The best Commentators expound these to be the Gospel ; yea , many say , this is that Law of the Spirit of Life in Christ , Rom. 8 2. Many more places might be added . R. 2. Mens Behaviour towards the Gospel is expressed by words that denote it to be a Law , Rom. 10. 16. They have not obeyed the Gospel , 2 Cor. 9. 13. Your professed Subjection to the Gospel . 2 Thess. 1. 8. To take vengeance on them that obey not the Gospel . 1 Pet. 4. 17. What will the end of them be that obey not the Gospel ? R. 3. Justification is a judicial Act , and therefore it must be by a Law , if we allow God to be a Ruler when He doth it . We dispute this against the Papists , who deny it to be a forensick Term. It 's true , the Righteousness for which we are justified , is Christ's , which answer'd the Law of Innocency , but the application of it to one man rather than another , and to the same man at one time , and not before , is by the Gospel . It 's not the voice of the Law of Works , that the believing Sinner shall be justified for Christ's Righteousness , Rom. 3. 26. So Gal. 3. 22. And I might shew , that in Justification is a Right to Impunity ; And can any thing but a Law give this ? for Condemnation by Law cannot be reversed without a Law. R. 4. The Gospel gives a Right to its Benefits upon believing , Ioh. 1. 12. to as many as received him , to them gave he power to become the Sons of God , even to them that believe in his Name . What did God by his Gospel give to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Right , a Title to be the Sons of God. Very many places of this kind might be urged : And little do men see what follows from denying this Gospel-Rule , when we read such Places as they were worthy , Rev. 3. 4. 1 the Reward , 2 a Right to the Tree of Life . 3 Are these Terms proper from the meer nature of Mens Actions ? That 's Popish Merit . Or from the Law of Works ? That 's false , and anti-Evangelical . But it 's safe to say it 's a Gospel Worthiness , Reward , Right , &c. God having for Christ's sake promised to give Blessings in such a way . The Gospel-Law is so entirely founded on Christ , and refers to him so fully , that there is no more than an inviolable Connexion between Terms and Benefits ; there 's no boasting when the Claim is strongest ; yea , not boasting , but ascribing all to Christ , is one of the great Terms . R. 5. If God hath no Gospel-Rule beside Election and Distinguishing Mercy to confer Glory by , then God will not , nay , cannot forgive or save the Non-Elect , though they should believe in Christ. Say not they will not believe , that makes no alteration , as to the Point in hand : Hath not God declared he will save them if they believe ? That is his Law ; and their rejecting his Salvation God arraigneth them for : He is condemned because he hath not believed , &c. What an allay to their Misery would it be to think ! Tho' I had believed , I had not escaped this Woe : I have lost neither Christ nor Heaven by my Unbelief . Read God's Pleas with all Sinners ; remember Christ's Tears over lost Ierusalem . What do Men speak of a Day of Grace , that Men may sin away ? Nay , what are the serious Pleas of Ministers with every Soul , to believe and repent ? All are delusive Mockery ; whilst God is as free to pardon the Elect , whether he believes or no , He is at liberty to damn others , though they should believe ; nay , He is sure to do it , should they believe , because they are not Elect. If this leads not to Hobbism , I see nothing . I own that Forgiveness is an Act of Soveraignty ; that is , he is free to give Faith and Forgiveness upon it to whom he will : But they that think God hath left himself absolutely free to forgive the Adult , whether they believe or no , and to condemn the Believer , seem to forget their Bible . Would men of this Principle but preach according to their Scheme , I think their Influence would abate , with all that seriously mind Heaven , not withstanding Mr. C. says , that Pardon will not leave them impenitent . R. 6. The Apostles , with all the Saints , may be arraigned as fallen from Grace , and turned from the Gospel , if it be no Rule according to which God applies Christ's Righteousness for Justification . How could Peter say , Repent , and be baptized for the remission of Sin , &c. when the People cried , What shall we do ? How could Paul answer the Goaler's Question , What shall I do to be saved ? Believe on the Lord Iesus Christ , and thou shal●… be saved ? This is not an Advice to Signs , but to appointed Terms ; q. d. God hath commanded you to repent and believe , and hath enacted , that if you do so , the Blood of Christ shall wash and save you . So Gal. 2. 16. We have believed that we might be justified by the Faith of Christ. They believed for this very end . If any say it was Christ justified , it 's true , but it was upon believing . Faith is not the justifying Righteousness , but it is the Condition of our being justified by this Righteousness , and the Saints did ill to believe to this end , if God had not enacted it to this end : Nor could they do it in this assurance , that they should be justified when they believed , if God had not promised it upon believing . Had Pardon come by an absolute Promise , they acted very legally in believing that they might be pardoned . Mr. C. may as justly say of them as of me , They set up a new Gospel . R. 7. The Gospel is at least part of the Rule by which Christ will judge the World at the last day . That it must be a Law , if it be a Rule of Judgment , I suppose none will deny , unless they 'l deny that Christ is a Judge : The Work of that day is not to try Christ , whether he fulfilled all 〈◊〉 Righteousness , nor yet whether his Righteousness was impured to all that did believe , but by solemn Sentence to decide the Cause of all men , to silence all false Apologies , and publickly adjudge all to their eternal place , unto the Glory of Justice and Mercy . That day supposeth all justified or not by the Gospel , Christ then changeth no mans state ; the Godly stand there pardoned and entituled to Life by Christ's Righteousness imputed ; the Wicked are there without any Interest in Christ ; these wicked ones , if they pretend to sinless Innocency , they are cast upon the least Sin , by the Law of Adam : But if they plead God's general Mercy , it will be evident that Mercy adjusted its Rule in the Gospel . If they plead Hopes from Christ as a Redeemer , and the Offers he made , they are convinced by that Book , that Christ saved none but such as repent and believe . If they plead they did believe and profess his Name , Christ will convince them , that his Gospel required a true Faith , operative in sincere and persevering Obedience , the want whereof he will charge upon them ; as you see in Mat. cap. 7. cap. 22. & 25 , &c. and so leaves them subject to the Law of Adam , without Relief by the Gospel ; yea , heightens their Condemnation for disobeying the Gospel : But if they yet plead , But Lord , thou savest some that were Unbelievers as well as we , at least , they were not such Believers as did yield sincere Obedience : This Plea Christ will confound by solemn Declaration of the true Faith and Sincerity of all them whom he now saves , and so will evidence , that his Judgment is without respect of persons , and that his Righteousness is no Plea for any finally unbelieving , ungodly Hypocrite , whom his Gospel condemned . If the Damned or Satan should plead , But they were Sinners , though not unbelieving Hypocrites ; the Answer of Christ will be , I have satisfied the Law for them , and so Justice cannot suffer by my washing them in my Blood , nor hinder their being glorious for my sake . I humbly think this is being judged according to our Works , Rev. 20. 12 , 13. This is being justified by our Words , Mat. 12. 37. And what Iames most intends Iam. 2. 24. I hope none can doubt , but this proves the Gospel is part of the Rule of Judgment , and it 's plain , God will judge the Secrets of all Hearts by my Gospel , Rom. 2. 16. And the word that I have spoken to you , that shall judge you . This is one of the * Books that shall then be opened , saith Mr. Ch. Father . And how awful is that day , when the closest Hypocrite will be discovered , and yet the doubtful Christian adjudged sincere ! But blessed be God , the Saints Plea will be managed by Christ himself . Reader , it 's hard reconciling the account we have of the Day of Judgment , by any thing below what I have delivered , and were not the Gospel to be a Rule of Judgment , I cannot see how that could be a Iudgment-day , it must be only an Execution-day , for by the Law of Adam no Believer could be acquitted ; that Law must be altered by the Law-giver , to admit a Satisfaction , and it 's by the Gospel only he hath enacted the way how this Satisfaction shall be applied . By that first Law these Unbelievers ( yea , all men ) were condemned virtually in Adam when he was judged upon his Fall , and that Sentence seized them as soon as they had a Being , there needed no other . It would help thy Thoughts , if thou wilt accomodate some of the Circumstances of the last Judgment to them that shall be alive at that time . I might multiply Arguments to prove the Gospel to be a Law. Whatever proves the Covenant to be conditional , proves the Gospel to be a Law. Nothing keeps the most sincere Godliness , or Act of a Saint here from being downright a Sin , if the Gospel be no Law , for they are not legally perfect , and so are Sins , I see not how any man can have grounded Hopes of Glory , if the Gospel be no Law ; and they that deny it , and say Faith is but a Sign , must set up Works above Faith , for they are more evidencing Signs than an internal Act of Faith : Yea , how can Christ be our King , if his Gospel be no Law ? Many more might be added , were there room , but I shall omit the rest , except what will occur in my Answer to Mr. C's Objections which follow . I. Mr. C. objects , p. 5. Whoever is justified by a Law , is fallen from Grace , Gal. 3. 11. It should be read a Law , not the Law ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the emphatical Particle is not put in , and so it 's every Law is excluded . Repl. Upon such Cobwebs , in the face of the plain scope of the Bible , doth this Cause stand . Where 's the Argument ? Because in a few places the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in , therefore the Apostle excludes even every Law , when he doth plainly exclude only one sort , as appears by the whole Context . Nay , when he at the same time affirms another Species , under that general , Rom. 3. 27. But farther note , 1. Where the Article is elsewhere omitted , the word it refers to doth not exclude every sort of Law , Rom. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Will you render this ? For the Gentiles , which have not a Law , or not any Law , the Article is wanting , but sure they had some Law , even the Law of Nature . 2. Where the Article is wanting , it doth not infer , that every kind under the general word are alike intended ; Rom. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is not there the written Mosaick Law set in opposition to the Law of Nature unwritten ? Yet the Article is wanting , Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Law was added ; Was it no special Law ? Sure there was some Law before . So Gal. 4. 4. Gal. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Iust shall live by Faith. Is this any sort of Faith ? Will a temporary or historical Faith serve ? Yes , by Mr. C's Rule . 3. The Article is oft added to the word Law , in the very Subject before us , Gal. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But the Law is not of Faith. V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Is the Law against the Promises ? and v. 24. Rom. 10. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moses describeth the Righteousness which is of the Law. 4. The Socinians evade the force of Ioh. 1. 1. and so deny the Deity of Christ , even by Mr. C's Argument : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Article is wanting to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore it 's to be thus render'd : The word was a God , not the God , a God by Office , for that is a God , but not by Essence , which would be the God. 5. The Context doth manifestly specifie this Law , and not exclude every Law. It 's true , the Gospel argues à fortiori against Justification by the Law of Innocency , yet he directly speaks of Moses's Law ; as any may see in reading the places , Mr. C's Proof is taken from Gal. 3. 11. And doth not the Apostle , v. 17. say , The Law , which was four hundred and thirty years after , cannot disannul the Covenant , &c. Was it every Law that was given 430 years after Abram ? So from Rom. 3. 28. & cap. 4. And is not the Apostle in the three Chapters express , That that Law was the Jewish Law , or at most the Law of Nature together with it : But more of this last hereafter . Reader , Mr. C. seems fond of this Argument from the Article , and thence oft repeats it ; but do thou but read one Book in the Greek Testament , by his Rule , viz. that where the Article is omitted from a word in negative Propositions , there every Species is excluded ; yea , bring it down to Names , and where the Article is omitted , then it is any Peter , any Iohn who is there spoken of . Obj. II. Mr. C. oft objects , as p. 5. Works performed under a Law-Sanction , are legal Works , and do make the Covenant enjoyning them a Covenant of Works . And a few lines before saith he , The performance of Duty as Terms enforced by a Law-Sanction , is a Covenant of Works ; so that such men are Preachers of a Law , no matter what Law. P. 21. The preceptive Will of God with the Sanction of Rewards , promised upon the things required , and Threats of Punishment upon the non-performance , is alwaies a Law or Covenant of Works . This runs through his Book , and he oft saith , The Gospel hath no Sanction , and if we say so , we make i●… a Covenant of Works . P. 10. Christ is of no effect to him that is justified by a Law. Repl. 1 He oft seems not to understand what a Sanction is ; for p. 24. he takes it to be meer Life and Death , considered abstractedly , but not as determining the way of giving of the one , or inflicting of the other : Whereas a Sanction consummates a Law , and determineth what the Benefit or Penalty shall be , and the certain Connexion between the Benefit and the Condition , and between the Penalty and the want of that Condition , &c. Now will any , except Mr. C. say , That God hath not by the Gospel given Assurance , that upon believing we shall be saved ? Have not we God's Word , Oath , and Seals for this ? 2. A Law-Sanction doth not exclude the greatest Mercy and Grace , in conferring the Benefit . It 's true , that if the Condition be in it self meritorious , then in that respect the Benefit is of Debt , and was made a Condition in the Covenant , because of its condignity , if exactly proportionable , or congruity if less valuable : But God chuseth a Condition , that hath ●…o merit either of Congruity or Condignity ; nay , the Benefits are purchased by Christ , qua good things in themselves , and they be freely given , tho' in this way . Is it not a gracious Law , though a Law , that If fallen wretches will duly accept of my Son , they shall have Life by him ; and this I command them to do ? 3. His Mistake seems to be in his Notion of Reward , and in his upon and not upon performance of the Condition . Gospel-Benefits are no Reward of Debt , and yet they are given in a way of reward . The Benefits are given not for our Faith , yet upon believing ; not upon it as a meriting consideration , yet upon it as that the presence whereof is made necessary by the Gospel , this having required Faith , and confined the Benefit to him that believes . If a man says , I 'll give you a thousand pounds if you will come to my House and fetch it ; is it not a free Gift , though the poor man must come if he will have it ? And the Giver is yet bound by his Promise to give it if he come , and not bound to give it if he refuse to come . Do not say receiving Pardon is only naturally necessary , and not as a Condition enjoyned , for God might have applied Christ's Merits for Pardon , though the Sinner consented not . A Lunatick may be pardoned by a King ; and the Rich man might have sent the thousand pound to the Poor man's House , whether he came for it or no ; but Christ resolved to shew his governing Authority in the displays of Grace , and excite to Duty by Motives from Benefits , though the Benefits shall be so given , as that what we do shall be no cause or Merit of them . 4. Hath the Gospel Covenant no Sanction ? What think you of Heb. 8. 6 ? He is the Mediator of a better Covenant , which was established upon better Promises . I hope he 'l grant this Covenant is the Covenant of Grace , in a greater opposition to the first Covenant with Adam , though more immediately opposed to the Jewish Covenant ; yet this second Covenant hath a Law-Sanction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sancitum est , saith Beza . It 's a greatest part of the new Name Mr. C. hath reproached the Gospel with ; here 's a Law , a Law-Sanction which the new Covenant is consummated by . Men skilled in the Socinian Controversies lay the stress of the Cause of Truth upon Arguments from Condemnation and Justification , being God's Rectoral Acts , but what a loss will they be at , if God do not 〈◊〉 by a or any Law ? as Mr. C. saith p. 18. Where 's Dr. Owen's Law of Iustification ? Yea , We must part with the Force of Rom. 5. 19. 5. But why must it needs become a Law or Covenant of Works meerly by a Sanction ? The great difference between the Covenant of Works and the Covenant of Grace , lies in this : What is the Righteousness for which we are saved ? Is it the Righteousness of Works , or the Righteousness of Christ ? But it is not how we come to obtain Salvation by Christ's Righteousness . Doth God make our Faith or Sincerity to be our Justifying Righteousness ? If he saith , If thou truly believe , I will justifie thee by Christ's Righteousness , but if thou believe not , thou shalt remain condemned ; something might be said ( tho' not enough ) if we were to believe by our own Strength , but that is not so More might be said , yea , enough , if our Faith and Sincerity were to be the Righteousness for which we are pardoned , or entituled to Life ; but neither is it any thing like that , nor doth the Gospel design it , nor its Law-Sanction at all infer it . It 's one thing to be justified for Faith , as a Work or inherent Qualification , ( though it be such a Qualification ) it 's another thing to be justified by it , as a meer Condition : I abhor the former , and will ( through God's Grace ) dye by the latter . In the first sence , it 's only that for which I am justified ; in the last sence , it 's only that upon which , by God's Ordination , the Righteousness of Christ justifies me : As a Work , it would make me just as an immediate Cause of Title , but as a Condition , it removes the Obstacle which God's Gospel-Threatning hath laid in the way of my obtaining his Gift of Righteousness upon Christ's account . Hath God appointed Faith by his Command to be a * federal Instrument to receive Christ's Righteousness ? I say no more , so that Men will own Men shall be denied it without that Instrument : But then , must the Gospel be a Law of Works ? By no means ; tho' Mr. C. p. 30 , 31 , 33. thinks , that whatever Law requires an Act of ours in order to Benefits for the sake of Christ , is a Law of Works , because ( I suppose ) the Action is a Work. Is not receiving Christ an Action ? Ay , but it justifies not as receiving , but it 's Christ received justifieth . I say the same , but yet I ask , Will Christ justifie me if I do not receive him ? A Christ he is , and a full Righteousness he hath before I receive him , yet I was unjustified , notwithstanding that . Why was I unjustified by his Righteousness so long ? Was it not because I received it not , till I received it ? Well then , sure though that Action of Receiving doth not justifie me , yet that Action is by God's fixed Law necessary to my being justified by Christ's Righteousness ; not as it is an Action , but as it answers to the Rule of the Promise , whereby God enacts , he will for Christ's sake justifie him that believes . 6. The Apostle doth expresly tell us , that the Gospel-Law is not a Law of Works , Rom. 3. 27. Where is Boasting then ? Is it excluded ? By what Law ? Nay , but by the Law of Faith. Here 's two Laws opposed , and yet both are Laws , and one no Law of Works neither . We are threatned with an Answer , P. 33. though I know as much as he is like to tell me , yet I am sure I have the best Expositors for this sence , and doubt not the defence of it : Yea , though he should argue , it is but the Doctrine of Faith , yet if God be a Ruler that commands that Faith , in order to my obtaining saving Benefits , I despise all that can be said against its being a Law. But it may be he 'l admit a Solution of his Objection from Mr. Bulkley of New England , The putting of a Condition doth not hinder or lessen the Free Grace of the Covenant , so long as the Condition is Evangelical , and not Legal . And p. 328 , 329 , 330. he answers the Objection against the Gospel being a new Law , and saith , Tho' Christ be not a Law-giver , to give a Law of Works to justifie our selves by it , yet He is a Law-giver , to give us a Law of Faith , commanding us to believe , &c. p. 333 , 334. when it is said , Do this and live : Here the Promise of Life is legal , because the Commandment of Doing is legal . On the other side , when it is said Believe and live , here the Promise of Life is Evangelical , because the Commandment of Believing is Evangelical ; but if we make the Commandment of Believing to be legal , then the promise of Life upon Condition of believing must be legal also , and then there is no difference left between these two , Do and live , and Believe and live , which confounds Law and Gospel , Heaven and Earth , and makes the two Covenants all one . See Mr. Ball , The Covenant which was made of Free Love , and calls for nothing at our hands , but what comes from , and shall be rewarded of meer Grace , is a Covenant of Grace , though it be conditional : So the pardon of Sin is given of Grace , and not for Works , though the Pardon be granted to the Penitent , and Faith on our part , a lively , unfeigned , and working Faith be required to receive the Promise . Obj. III. Mr. C. p. 2●… . Moreover , all the preceptive Will of God , then or afterward to be revealed , was enjoyned to Man as his Duty to observe in the Law of Nature , imprinted on his Heart : As for Faith , it was an eminent part of his Perfection , and that which the Serpent first wounded him in by Temptation , &c. P. 22. I tell you , the Gospel hath no Law-Sanction at all of its own , but it only establisheth the Sanction of the Law by way of promise to all saved ones . Christ is the end of the Law to them , and as to those that are not saved , the Law takes its course of them , they came not under the efficacy of the Gospel at all . Repl. The Argument of these words is , that all the Precepts and Threats in the Gospel are part of the Law of Nature , given to Adam ; and that Law of Adam is the only Law , and therefore Faith in Christ , which Sinners are called to is only the Voice of the Law of Works or Innocency ; and the whole Sanction of the Gospel is the Sanction of that Law , and hence the Gospel must be no Law. I might shew what a gross sence he gives of Christ being the end of the Law , and that his words lead us to think , that all Obligation ( except from Gratitude ) to Obedience , lies on Christ only , and not on the Elect ; that the Gospel hath no influence at all upon them that are not actually saved ; that the Gospel is only an absolute Promise , or rather a Declaration of Election , to the Elect , and requires nothing at all from them as a term of any Benefit whatever , and yet they are saved , as Elect by the Law , as immediately entituling them to Life , without the interposal of the Gospel-Sanction ; that is , the Gospel doth not only invest them in Pardon , and a Right to Salvation by God's imputing Christ's Righteousness to them ( when Believers ) which was a perfect Obedience of his to the Law , and a full Satisfaction to the Law-giver for them , as their voluntary Surety : Which I hold ; but that the Law immediately judgeth them to have obeyed it perfectly , and also to have endured the Penalty in Christ , he being their Proxy and Attorney . This is the Method these men espouse , whereby they destroy Christ's Sufferings as a proper Satisfaction , exclude all Forgiveness , as needless : They debase Christ to an Attorney , and exalt the Creatures , as if they stood on the strictest Terms of Merit with God , having legal Innocence of their own , as having obeyed and atoned too : Yea , they had a Grant of all the Saving Effects of Christ's Death , before they fell in Adam , who was their Head even when Christ was their Head too , for they were one legal Person wlth Christ alwaies as Elect , and not when they become Believers . And hence the Gospel doth require nothing of any elect persons , to interest them in Christ or his Benefits . But I pass by these , and in opposition to the Argument , I shall ( in the strength of Christ ) evidence , that the Law of Nature or Works is not a hindrance to the Gospels being a Law , but that the Gospel is another Law , distinct in its Precept and Sanction , and other respects . 1. The Gospel is distinct in its preceptive part , from the Law of Innocency . Faith in Christ was never commanded by that Law. To say Faith in God was a Duty , is a vain Objection , for Faith in Christ as a Saviour is specified from its Object , and is distinguished into temporary , historical , saving , &c. The Faith that Mr. C. saith Adam was wounded in , was meerly a Faith of Assent , which the Devils have , or a natural Trust in God as Creator : But what 's that to a receiving of Christ , or consent to him as Redeemer , and relyance on him ? Of which more by and by . Is it not strange that Mr. C. saith , The Law never brings us to God , then Faith doth not , for it's part of the Law , &c. But let 's hear what others speak . Mr. Hooker of New E. p. 337. saith , I flatly deny that Adam , if the Lord Jesus had been revealed to him , was able to believe in him , and so to rest upon him , &c. the Reason to confirm this Point , that Adam had not this Grace of Faith , is this ; this believing in the Lord Jesus is that which doth directly cross the Estate of Adam in his Innocency , &c. He to p. 343. proves it , and answers Objections . P. 338. to one he thus says : I answer , that not believing in the Lord Christ is not a Sin against the Moral Law , but it is a Sin against the Law of the Gospel , 1 Ioh. 3. 23. Rom. 3. 28. Mr. Bulkley , p. 327. lays down this ; That Faith in Christ unto Justification and Salvation , the Commandment enjoyning this Faith is no Commandment of the Law , but of the Gospel , which I prove by these ensuing Arguments . This he doth by no less than nine Arguments , and answers many Objections from p. 327. to 335. and thus concludes : Thus far we are come , that the putting of Faith as a Condition of Life in the Covenant of Grace , doth no whit derogate from the freeness of Grace . D. Goodwin affirms , That Faith now is of another kind than the Faith of Adam : As to the Principle , Objects , Light , &c. ours is supernatural , his natural , and as you may see at large , proves by several Reasons , that his was but natural ; as , 1. All other things belonging to him were natural , &c. and therefore it would be strange , that if the Principle of Faith in him , which then was not of general use , should be supernatural , &c. 2. For him to have a supernatural Principle of Faith , as we have , was in him superfluous and vain . This he shews , because Adam's Covenant would not have brought him to Heaven . 3. It would not only have been of no use , but it would have made him miserable . 4. And therefore our way of Faith must needs be supernatural , and altioris ordinis from his , &c. which he proves 1. in the respect of the Objects revealed to our Faith , which his Mind should never have arrived at : 2. in regard to the Light by which our Minds are acted and elevated : 3. in respect of the way or manner of Knowledge or Assent raised up thereby . I might add the Testimony of one whom Mr. C. honoured , who gives this reason in the present Debate , saying , viz. If Consent to the Covenant was a Duty by the Law , then the Law did bind to its own dissolution . But I suppose this may serve to shew , that Faith in Christ was no Duty by the Law of Nature , and therefore either it is a Command of the Gospel-Law , or it is no Duty at all . The like I might shew of Repentance , which Melancthon's Followers prove against Flaccius Illyricus . Obj. If any one should object , Did not the Law of Nature bind us to do whatever God should at any time require ? A. You must consider , 1. the Law of Nature less properly , as the Rule of Happiness in the Covenant of Innocency ; and so it was appropriated to that state , and was a particular Law of Works : If so considered , the several Precepts of it were written on Man's Heart , and God and the Creatures ministred Instruction to the innate Light , which was inherent in our Minds , and that in a natural way . Some Ruins of both are still preserved to fallen Man , Rom. 1. 19 , 20. Cap. 2. 14. In this sence Faith and Repentance could have no place at all in the Law , for it was a Law to govern and save Innocent Man , but not to recover Sinful Man. To suppose our own Perfection to be the Condition of Life , and yet to be obliged at the same time to repent of Sin , or believe in an a●…oning Saviour ; to have our Abilities immediately from God as Creator , and a Stock in our own Hands , and yet be obliged to depend on Christ as Mediator for all Strength , are utterly inconsistent . 2. If you take the Law of Nature for the remaining Instincts and Notices of it in Man ( which ought to be perfect ) and assisted and directed by the Works of God , sure the Gospel must be another Law , or else Heathens are able to find out Christ by the Book of Nature , and engaged to receive him , and rely on him , though he were never revealed to them . The reason is this ; the Law of Nature in this sence binds all the Heathens , and its Precepts are engraven naturally upon their Hearts , and God and his Works consider'd naturally , direct their Minds . 3. The Law of Nature may be considered most generally , viz. as it is an Obligation upon Man to believe and obey , whatever God shall any way or time reveal and require , and to suffer for Disobedience what God shall threaten . In this sence indeed the Law commands all Duty in general , but it doth not deny the Gospel to be a special Law , for this indeed doth oblige us to obey all God's Laws , when he makes them Laws ; but it doth not determine any one Law , nor give a Being to one particular Precept . It 's the Foundation of our Obligation , to submit to God's Authority as Creatures , but appoints not wherein we must instance that subjection . It 's the same as an Obligation among men to Allegiance to the supreme Power , which I hope prevents not the Ruler's Acts to be Laws . This Law of Nature subjects us to God's Threatnings , which he shall pronounce at any time for Sin , but determineth neither the sort nor degree of the threatned Evils . This Law is common to good Angels , Devils , innocent Man , fallen Man , yea , damned and glorified Man , for they are all engaged as Creatures to obey the Laws of God , when he enacts them , and suffer what he threatens if they obey not . But is the Gospel therefore no Law , or only this Law of Nature ? Then Angels , Devils , and the Damned are obliged to believe in Christ for Salvation . Do not say , God doth not require this of them , for they are under this Law of Nature , and so he doth require it of them ; or else it is some distinct special Law , whereby he requires it of others , and not of them . By this Notion God never made any Law beside this one Law of Nature ; no positive Law , no ceremonial Law , for this Law of Nature did bind Man to observe them when God was pleased to command them ; and yet they were special Laws for all that . And why then must the Command of Faith in Christ , and Repentance for Remission , be no Law , when God commands them , because the Law of Nature requires us to obey them when God doth command them ? What a Government do these men assign to God , who allow him but one and the same Law to govern the whole Creation by , when their state and circumstances be so different , though all are his Creatures ? 4. As for such as confound the Law of Nature with the Law to Israel , as taken into the Covenant of Grace , I shall not think fit to say more to than this ; Though the carnal Iews did turn it into a Covenant of Works , as if their imperfect Obedience and chargeable Sacrifices were the very Righteousness for which they were justified , and so neglected Repentance and Faith in the Promise of Forgiveness for the sake of Christ , who was typified in their Sacrifices ; nevertheless it was a Law of Faith and Repentance , as Wittichius calls it , p. 106. in cap. 2. v. 25. and therefore such great Titles are given it in the Old Testament ; and not as such is it opposed by the Apostle Paul in the New Testament , it was the base perverting of it , as exclusive of Faith in Christ , and as opposing Gospel Institutions by Jewish Ordinances , that he reprehends : See Calvin . on Ps. 19 9. he states the difference between the Law commended by David , and as represented by Paul , and saith , that Paul had to do with the perverse Interpreters of the Law , which separated it from the Grace and Spirit of Christ ▪ &c. and sums up all in these words , Haec diversa legis acceptatio , &c. This different acceptation of the Law easily reconciles the seeming difference in the words of David and Paul , because Paul's purpose is to shew what the Law of it self ( viz. as it sincerely requires the Duty we owe to God , without the Promise of Grace ) can do in us or for us ; but David commends the whole Doctrine of the Law , which is the same with the Gospel , and therefore includes Christ therein . See Mr. Ball 's Arguments for the Covenant with Israel being the Gospel-Covenant , and how the Precepts were Gospel-Precepts . Indeed it 's true , the matter of the Ten Commandments were much of the matter of the Law of Innocency , but God did not deliver it to his Church as a Law to innocent Man , but to fallen Man , for his direction and recovery . Therefore when any Authors take the Law as given on Sinai , to be the Covenant of Grace , they deny Faith to be commanded Adam in Innocency , though they grant it requir'd in the Law at Sinai . 2. The Sanction of the Gospel is not the same with the Law of Innocency ; which I shall evidence in the promissory and minatory parts . I 'll begin with the promissory part . I. The promissory part of the Gospel differs from that of the Law of Innocency . 1. There are many things promised in the Gospel , which that Law never promised . Did that Law ever promise Union with Christ , or the indwelling Spirit , or Forgiveness of Sin , or Perseverance ? Surely no : But the Gospel doth all this . Nay , Dr. Goodwin urgeth many Arguments to prove , that the Reward of Adam was to be only a continuance in the same Life he had in Paradise , and not a translation to Heaven . 2. The Rewards of the Law of Works were not promised on the same account , as the Benefits promised by the Law of Grace be ; those were on the account of Works as a meriting Righteousness , ours are by Free Grace , on the account of Christ's sole meriting Righteousness . Dr. Goodwin saith , The Reward of the Law was in a just sence due ( of Debt ) unto the Creature , and that from God : Not that God can owe any thing to his Creature , or be obliged for any thing to him , but because in a way of natural Justice , or rather Comeliness and Dueness , such as is by the Law of Creation to be between a just Creator and a holy Creature ; there is an approbation due to him from God , whilst that Creature obeys him , and that as a Debt of Nature . But I say , all the claim we have , is for Christ , and ex pacto , as the Free Promise assureth us . 3. The Benefits are promised on different terms . By the Law all was for perfect Sinless Obedience , but the Gospel promiseth Pardon upon our true repenting and believing ; and we forfeit not our Interest in its Blessings , if our Faith be effectual and persevering in sincere Holiness and Obedience . 4. The Law of Adam did not justifie till the whole time of the trial of Obedience was finished . It 's true , it did continue the Blessings he had , while he sinned not , but it did not fix his state of Happiness till his trial was over ; but the Gospel puts us in a justified state upon our first believing . II. The threatning part of the Gospel differs from that in Adam's Law. 1. The Evils threatned are not wholly the same : Here 's not only Death , but that in sorer degrees , Heb. 10. 29. & 12. 25. God's Wrath will be more poured out , and Conscience will find matter of sorer Reflections . Here 's a privation of Christ , and his Spirit and Pardon : We are not only without them , but we are barr'd from them , because of our wicked refusal , when they were sincerely offer'd us after our Apostacy . If the Gospel were no Law , we could not be obliged to more Misery than Adam brought us under ; yea , and Adam could not be our full Representative in his Covenant , if we are capable of encreasing our Misery by that Law , without disobedience to a new one . 2. The Gospel doth not denounce Death for the same Sins , as Adam's Law did ; that Law threatned Death for the least Sin , yea , for one Sin , but the Gospel threatens Death not for every Sin ; it doth not bar every Sinner from actual Relief , but the impenitent , unbelieving , and utterly ungodly Hypocrite . 3. The Gospel binds not Damnation on us , unless we are finally impenitent Unbelievers . If at any time of life we truly repent and believe , we shall find Mercy , but Adam's Law denounced him miserable on his first Sin. III. There be a great many other Differences , viz. in Adam's Law God acted as meer Creator , in the Law of Grace he acts as Redeemer as well as Creator ; in Adam's Law Men were considered as innocent and sinless , in the Gospel we are considered as Sinners ; by that Law God governed us as happy , in order to a fixing us in our happy estate , in the Gospel he deals with us in order to our recovery from a lost estate ; in that there was no Mediator , in this there is a Mediator , who also is our King-Redeemer . Many more might be added . Reader , weigh all these things , and if the Gospel must be a special Law , so that it be not the Law of Innocency , what can be more plain , than that it is not the same with the Law of Innocency or Nature either . I could farther demonstrate , that the very appropriation of Faith ( tho' it were a legal Precept ) to be the grand Condition of Salvation , doth argue the Gospels being a distinct Law ▪ for otherwise any Duty would be of equal use : But because Mr. C. charges me as a New Gospeller , I 'll give thee a few of the hundreds that oppose his three former Errors , and consent to my Paradoxes as orthodox . TESTIMONIES that 1st the GOSPEL is a LAW . Our Divines in the Synod of Dort. say , par . 2. p. 104. Ex sacris literis , &c. It 's evident from the Scriptures , that some are judged and condemned for Sins committed only against the Light of Nature , who yet are excused for not performing the Law of Faith , through invincible Ignorance , which Excuse can have no place where God publisheth this Law , and men are required to obey it . Many other places from this Synod might be added . Willet saith , p. 888. We exclude not every Law , but the Law of Works ; but the Law of Faith is not the Law of Works . And p. 635. The Publican finding Mercy , and departing justified , no doubt had also an express purpose in himself for ever to forsake his Sin , for otherwise he could not have been justified , nor found remission of Sin ; for this is the Law and perpetual Rule of Forgiveness , Ezek. 18. 21. Lex evangelica clamans , the Gospel-law cries , Believe , and thou shalt be saved . Hooker of Effect . Calling , p. 338. saith , I answer , not believing in the Lord Christ is not a Sin against the Moral Law , but it is a Sin against the Law of the Gospel , as he proves fully . Saith p. 328. Hereto agree the words of the Apostle , Rom. 3. 27. where the Apostle distinguisheth between the Law of Works and the Law of Faith ; by the Law of Works understanding the Moral Law , by the Law of Faith understanding the Gospel , &c. he adds , Here are two distinct Laws , having two distinct Commandments , as two distinct Conditions of the two Covenants . This he proves at large . P. 102 , to 122. proves the Law as given to Israel was the Gospel Covenant for Substance : P. 113. saith , Faith in Christ is not commanded in the Moral Law , as it was engraven in the Heart of Adam in the state of Innocency , but as it was given to Israel , to be a Rule of Life to a People in Covenant , it was presupposed and commanded . Lib. 2. Cap. 1. proves at large , that God published a new Law as Redeemer to Man upon his Fall. P. 17. Christ will proceed at the Day of Judgment according to a double Law , the Moral Law , and the Law of Faith ; the Moral Law saith , Cursed is every one that continueth not in all the Law to do it . Now by this Law we are all cast ; but the Law of Faith affords to Mankind a mitigation of the Moral Law , and begins where the other ends , God having sent his only begotten Son to this end , that whosoever believes on him should not perish ( notwithstanding the Condemnation of the Moral Law ) but have everlasting Life . Much like the favourable Law amongst us , which affords the Benefit of Clergy , &c. P. 19. Those therefore whom Christ shall then acquit , are acquitted by the Gospel , or Law of Faith ; those whom he condem●…s , he condemns by both Laws . P. 230. They that really believe Forgiveness in God , do thereby obtain Forgiveness . Believing gives an interest in it , it brings it home to the Soul concerned . This is the inviolable Law of the Gospel ; Believing and Forgiveness are inseparably conjoined . P. 139. he saith , Repentance was no Duty to Adam in Eden , it is none for the Angels in Heaven , nor for the Damned in Hell , what then may be the Language of this Appointment ? O Sinners ! come and deal with God by Repentance , &c. It 's true , many do deceive themselves , they raise themselves unto an expectation of Immunity , not on Gospel-grounds : But God deceives none , whoever comes to him on his Proposal of Repentance , shall find Forgiveness . It 's said of some , He will laugh at their Calamity , &c. But who are they ? Only such as refuse his Call to Repentance , with the Promises of Acceptation annexed . See p. 254. P. 375. Faith is the only Condition of the Covenant of Grace , which is therefore called the Law of Faith. P. 7. The Covenant of Grace , the Apostle calls it the Law of Faith , and it is especially expressed thus , He that believes shall be saved . P. 308. The Precept of Believing is a Gospel-Precept only , and the Punishment for Unbelief is threatned and inflicted in relation to the Gospel ; as he oft shews at large , and in p. 10. instanceth in five things a great difference between Faith in Adam and Gospel-Faith , one of which is , that tho' there was a kind of Faith in Adam , yet it was not to be the Condition of that Covenant , &c. But the Faith required in the Covenant of Grace comes in purposely as the Condition of Life , and Justification for the Sinner . P. 18. Oh saith the Law , such Duties have been omitted , such Sins have been committed , such Sabbaths have been prophaned , &c. such Tenders of Grace have been slighted , ( Here ( saith he ) the Gospel ▪ Law comes in as an Accuser too . ) And p. 55 , & 553. You must so confide and rely on Christ's one most perfect and all-sufficient Sacrifice , as yet withal to be careful that you , on your part , do perform those Gospel-Conditions , which God enjoins and requires of you , in order to Remission , Justification , and Glorification , &c. The whole Business of Merit and Satisfaction lies upon Christ , but as to Believing and Repenting , the two grand Gospel-Conditions , they lye upon your selves , ( with respect to the Act , tho' not the Power ) and must be done by your selves ; yea , and the doing of these is as necessary on your parts , under the notion of Conditions , as suffering and dying was on Christ's part under the notion of Merit : And it is most certain , that the latter without the former will not profit you , because Christ never designed to impute , or make over his Merit to any , further than as they should make good these Conditions of Faith and Repentance . P. 553. he shews the Rock of Popery is to trust in these as Merits , and the Rock of Antinomianism is to deny that respect to Holiness , Obedience , Faith , and Repentance which is due to them , as Means and Conditions . P. 157. you read Rom. 3. 27. the Law of Faith , and the Law of Works , very opposite and contrary Laws . P. 610. Unbelief is disobedience to the Law of Faith , when discover'd to Men ; therefore it is our Sin ( not the Sin of Heathens , as that is disobedience to any Law ) which is against that Law when revealed and known . See p. 314. The Law of Christ requires Belief in the Satisfaction he hath wrought , for the Law of Christ is not as the Law at the Creation was , &c. p. 683. P. 190. Vocatur lex , &c. The Covenant of Grace is called the Law of Faith , because Faith is therein prescribed to us as the Condition of the Covenant . P. 146. There is a legal necessity that he that continues in his Lusts and Unregeneracy must perish , and that because of the Will and Law of God. As God wills the Salvation of all that will turn to God and obey him , so he wills the Damnation of all that will not , but hold fast their Lusts and refuse to return . As He hath made a Law , that whosoever will come to Christ , and take up his yoke , shall find rest to his Soul , and shall livefor ever ; so He hath declared it as peremptorily , that he that slights Christ , and will not hearken to him , nor obey him , shall be utterly cast off . P. 148 , 102 , 103. It is He that with the Father hath established this , as the great Condition of Salvation , bearing the Yoke . So that it is the standing Law of Heaven , whoever will be saved , must take up Christ's Yoke : This is the way to Blessedness , and there is no other . Bear the Yoke of Christ and be blessed , cast that off , and he will cast you off ; submit and be saved , reject it and Christ will reject you : This is the unalterable Condition of Salvation , and there is no other . Things are so settled in the eternal Compact between the Father and the Son , about the Case of Man , that the Blood of Christ it self cannot stead us , nor the Mercy of God ( infinite as it is ) benefit us , without this Condition be performed by us . P. 202. In the day of Judgment God will not proceed with Men upon Election and Reprobation , but upon Obedience or Disobedience to his Law , Rom. 2. 7 , 8 , 9 , &c. God will vindicate the justice of his Proceedings in that day , by making the Word the Rule of his Judgment to all that are under it , Ioh. 12.48 . P. 165. God hath not absolutely promised Salvation and Eternal Life to any , but he hath annexed it to certain Dispositions and Qualifications , without which we shall never share in the Blessing promised . P. 119. Mat , 5. 8 , &c. P. 72. None can be saved by all which Christ hath done and suffered , but upon these Conditions , and they are Self-denial , Faith , Repentance , taking up the Cross , Obedience ; these are the unalterable Conditions of Salvation , and these Conditions of Salvation are the Yoke of Christ. These Passages of this worthy Divine amount to no more than what Dr. Ames saith . P. 189. Bellarmin objecting Mat. 11. 29. My yoke is easie ; Ames answers , Pro lege , &c. There 's nothing said in these words concerning the Law , simply taken , and the perfect observation of it ; but they speak of the Gospel , that is , of Faith and new Obedience , that 's the easie Yoke of Christ. I could bring an hundred places out of Dr. Manton , wherein he calls the Gospel a Law , and proves it . Altingius proves , that the Repentance required of us is a Gospel ▪ Command , and not required by the Law. Peraeus , Peter Martyr , yea , Chamier himself , affirm the Gospel to be a Law of Faith. Indeed who deny it , except a few Lutherans , who also deny the Doctrine of Perseverance , and three or four ●…ranaker Divines , who are followed by several of the Cocceians , but not by all of them ? See more Proof of this under the next two Heads . I shall subjoyn the Assembly of Divines . Q. What doth God require of us , & c ? A. To escape the Wrath and Curse of God , due to us for Sin : God requireth of us Faith in Jesus Christ , Repentance unto life , with the diligent use of all the outward means , whereby God communicates to us the Benefits of Redemption . Reader ▪ 1. Is not that Sign or Instrument whereby God requires these things , to this end , a Law of God ? What 's a Law if that be not ? Is it the Counsel of a Fellow-Subject ? No , it 's God's commanding Act , he requires these . 2. Doth God require these of us to this end in the Law of Adam , or in the Gospel ? Was innocent Man to escape the Curse due to him ? No , it was not upon him ; that Law did not suppose him undone ; it must then be the Voice of God by the Gospel to fallen Man. The Gospel enjoyns these Duties to this end , with a Promise that we shall not fail of this end , if we omit none of these Duties . Here 's the Gospel-Law . II. TESTIMONIES that the GOSPEL hath its proper Threatnings . P. 90. The best Perswasion we can arrive at , concerning the Spiritual Condition of any , leaves room for Gospel-Threatnings , &c. And p. 91. Whatever we ( Ministers ) may conceive of the state of any such , they are not to baulk or wave the delivery and pressing of any Evangelical Warnings , or the severest Threatnings contained in the Gospel . P. 91. Others should not think they are hardly dealt with , when they are prest and urged with the severest ▪ Threatnings of the Gospel ▪ See him on Cap. 4. Heb. v. 1 , 2. P. 217 , 180 , 181 , 182 , on Ps. 130. p. 266. he that believeth not shall be damned : That 's a hard word , many men cannot endure to hear of it ; they would not have it named by their good-wills , &c. But let not men deceive themselves ; this is the softest word that Mercy and Love it self , that Christ , that the Gospel speaks to despisers of Forgiveness , &c. Mr ▪ Mead : It 's sad , but certain , that the Gospel inflicts a Death of its own , as well as the Law. P. 121. There be many Threatnings annexed to the Covenant of Reconciliation , Threatnings of Gospel-Vengeance to the Transgressors of the Covenant , but there are no Threatnings in the Covenant of Suretiship , nothing denounced against the man Christ , &c. How many places might I collect from Mr. C's Father ? P. 124. Ye Unbelievers ! your Curse is doubled , and your Condemnation is the Condemnation . Iohn 3. 19. the Law pronounceth a Curse for breaking of it , but the Gospel a far greater for not receiving Christ , and your Life and Salvation which is offered to you through him . P. 303 , This Gospel-Iustice , which is the most terrible . P. 309. The Gospel is so far from promising Life , by the Death of Christ , to impenitent and unbelieving persons , that it threatens and seals Death , and Wrath , and Condemnation to them , Iohn 3. 36 , 18 , &c. If you read the Canons of the Synod of Dort. you 'l find Evangelii minas , the Threatnings of the Gospel . This point is so obvious in all orthodox Writers , that I forbear more Testimonies . But why are Gospel-Threatnings a Bull ? No doubt , because the Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glad tidings . And indeed , is it bad news that Sinners shall be saved , if they repent and believe , and many shall believe ? Will nothing be glad tidings , but that they shall be saved , tho' they neither repent nor believe ? This indeed was a Message unfit for God to send ; and tho' Mr. C. calls it a Bull , Christ hath solemnly declared , as the Lord of the N. Testament , that they who believe not , the Wrath of God abideth in them . This cannot be a Threatning of Adam's Law , for those Threatnings respected every Sin. It is true ; the Unbeliever is damned for other Sins , by rejecting Christ , but what makes those Sins damning to him in the event , notwithstanding the Offers of Life ? Is it every Sin will do this ? Will a vain Thought exclude a man from Pardon , as much and as surely as final Unbelief ? Surely no : But yet the Threatning of Adam's Law denounced Death against any Sin , as much and as certainly as against final Infidelity , and so did not appropriate Death to Infidelity , as the Gospel-Threatning doth . Besides , is it an abiding of Wrath on us , which Adam's Law threatned ? No , it was the first bringing of Wrath on them that were free before . III. TESTIMONIES that God hath declared a fixed Rule , by which He pardons , adopts , and glorifies Sinners , which Rule is his Gospel , and not his Secret Decree . To prevent mistake , know , that I speak not of the first Grace , which He gives to all the Elect , but I speak of Pardon and Glory , which he hath promised upon Terms , and judicially denies to them that refuse Christ. They put this Q. How is the Grace of God , & c ? A. The Grace of God is manifested in the second Covenant , in that He freely provideth and offereth to Sinners a Mediator , and Life and Salvation by him , and requiring Faith as the Condition , to interest them in him , &c. Here thou feest Faith is a Condition , and a Condition required , and this required to interest us in Christ : No Interest , but in conforming to this Rule , that requires Faith to this end . He , De Christo gr●…tis justificante , p. 244. Conditio vero , &c. The Condition whereby we are properly justified , is this ; That we believe in Christ , and cleave to him by a constant profession , &c. P. 251 , 252. I ask , When Salvation is promised freely for Christ's sake , will the absolute Promise save all men promis●…uously for the sake of Christ , without the limit of any Condition ? I think no such thing : Go on then . When this Promise belongs but to some , and that only upon a certain Condition who then are those on whom this Promise properly falls ? Thou must say , the Believer , &c. P. 297. Q. What Sinners are justified by Christ ? A. Those who ▪ enclined by a serious remorse , bewail their Sins , and displeased at themselves , do recollect themselves with their whole Soul , and are converted to Christ with an entire Faith , these are the only Sinners whom Faith without Works doth justifie . And p ▪ 311. Repentance prepares the Matter to receive Justification , but the cause of Justification is Faith. Consult these Canons of the Synod of Dort. p. 289. The Promise of the Gospel is , that whoever believeth on Christ crucified , shall not perish , but have everlasting Life ; which Promise , with the Command of Faith and Repentance , ought to be declared , and proposed promiscuously , and without distinction to all men , to whom God in his good pleasure sends the Gospel . But the reason why many that are called by the Gospel do not repent nor believe on Christ , but perish in their Unbelief , is not truly any want or insufficiency of Christ's Sacrifice offer'd on the Cro●…s but through their own fault . And the Synod adds , p. 302. Quotquot autem , &c. But as many as are called by the Gospel are seriously called , for God doth seriously and most truly declare in his Word what is pleasing to him , viz. That they that are called should come to him , and unfeignedly promiseth Rest for their Souls , and eternal Life to all that come and believe . I have cited these , to shew , that God sets down this general common Rule to all in his Gospel : It 's not one Rule to the Elect , and another to the Non-elect , it 's the same to all . Would the Reprobate obey the Call of the Gospel , he should have Eternal Life : And the Elect do obey this Call , and thereupon obtain Eternal Life . I could give very many instances out of this Book , where Faith is called the Condition . P. 105 , Salvation is the thing promised in the new Covenant ; neither is it promised , but upon the Condition of Faith. Seeing therefore that all men have not Faith in Christ , under which alone Condition is Salvation promised , it is certain that Christ's Death hath not purchased the Restauration to a state of Grace and Salvation for all men , but only for Believers . See p. 12. God willeth that the obtaining of Life should be suspended , on condition of foregoing Faith. P. 76 , 77. When the Gospel is preached to Men , an Experiment is made , how they will prove as to Faith and Obedience ; if they acquit themselves in these , they receive the Blessing of Eternal Life from God. And p. 14. There is no Interest in Christ or Christian Religion to be obtained , without Repentance from dead Works . See p. 12 , 13 , 14. The removal hereof ( viz. Enmity of our Minds by wicked Works ) consists in this , Repentance ; for that is our turning unto God upon the Terms of Peace tender'd to us , &c. All Doctrines , Notions , and Perswasions , that tend to alleviate the necessity of Personal Repentance , &c. are pernicious to the Souls of Men , &c. P. 15. It hath an absolute inconsistency with the especial Righteousness of His Nature ( Christ ) and which he exerciseth as supreme Rector , and Judge of all , that any such should stand in his sight , &c. and for the Lord Jesus , it would plainly make him the Minister of Sin , &c. and the Gospel doth openly propose Pardon of all sorts of Sin , to all sorts of persons , that shall believe and obey it . If the Gospel did this without annexing to its Promise the Condition of Repentance , never was there , nor can there be so great an Encouragement to all sorts of Sin and Wickedness . He on Ps. 130. p. 141. And this Connexion of Repentance and Forgiveness , is that Principle from whence God convinceth a stubborn unbelieving People , that all his ways and dealings with Sinners are just , Ezek. 18. 25. and should there be any failure in it , they could not be so , if out of love to Sin , or the power of Unbelief , he refuse to close with him on these Terms , his Condemnation is just . P. 136. After the Angels had sinned , God never once called them to Repentance , he would not deceive them , but let them know what they were to look for at his Hands : He hath no Forgiveness for them , and therefore would require no Repentance of them . It is not , nor ever was , a Duty encumbent on them to repent , nor is it so unto the Damned in Hell ; God requires it not of them , nor is it their Duty , there being no Forgiveness for them . What should move them to repent ? Why should it be their Duty so to do ? Assignation then of Repentance is a revelation of Forgiveness : God would not call upon a sinful Creature to humble it self , and bewail its Sin , if there were no way of recovery or relief . Pray see him p. 151 , &c. P. 184. he saith , Whence is it that men perish in and for their Sins ? Is it for want of Mercy , Goodness , Grace , or Patience in God ? Is it through any defect in the Mediation of the Lord Christ ? Is it for want of the mightiest Encouragements , and most infallible Assurances , that with God there is Forgiveness ? Not at all , but meerly on the account of their own obstinacy , stubbornness , and perverseness ; they will not , they hate the Light , they will not come to Christ , that they may have Life . See his awful denunciation of the Curse against all that resolve to continue in the neglect of this Salvation , p. 272. I 'll add one Passage of his , p. 144. the satisfaction made for Sin being not made by the Sinner himself , there must of necessity be a Rule , and Law-Constitution , how the Sinner may come to be interessed in it , and made partaker of it , for the consequent of the Freedom of one by the Suffering of another , is not natural or necessary , but must proceed from a Law-Constitution , Compact , and Agreement . Now the way constituted and appointed , is that of Faith , or Believing , as explained in the Scripture . If Men believe not , they are no less liable to the Punishment due to their Sins , than if no satisfaction at all were made for Sinners . P. 624. he asks , whether there be any Terms or no Terms in the Covenant ; he answers , Surely there are . How shall poor Creatures make out their Interest therein , unless God hath declared upon what Conditions we shall be possest of the Priviledges , & c ? If God hath once declared the Conditions , if we would have the benefit , we must consent to them . In the last part , p. 127. he tells us , the Conditions of the Covenant are Faith , Repentance , and new Obedience . P. 374. Nothing can be objected against the Conditions He requires , viz. Repentance and Faith. Can any Malefactor expect Peace with his Sword in his Hand ? And is it not fit there should be such Conditions to justifie God ? since we were the guilty Offenders , can there be less , than to cast away our Weapons , bewail our Sins , receive the Mediator , and serve him with newness of life ? They are such reasonable Conditions , that the Honour of God would not be provided for , nor have a salvo without them . See p. 692 , 349 , &c. P. 36. Make sure of true saving justifying Faith , &c. it secures from this ( Condemnation ) both as it is the Grace which unites to Christ , and also as it is the great Condition of the Gospel , upon which it promiseth Life and Salvation , &c. He may set down what Condition he pleases , in order to the giving out of his Grace , which when they are performed , he is engaged to make good what he promiseth upon them . How oft doth he tell us , that God requires of every man Faith to be the Condition , to be Partaker of the Covenant . P. 114. and p. 143. he saith , The Condition requir'd of us is the doing this , viz. to repent , to serve the Lord in newness of Life . Bulkley by very many Arguments , from p. 278 , to 298. doth prove the Gospel-Covenant to be conditional , P. 280. The Lord doth not say to any Soul , I will save you , and bring you to Life , though you continue impenitent and unbelieving ; but commands and works us to repent , and believe , and then promises , that in the way of Faith and Repentance he will save us . Had I room , I would give thee full proof , that Davenant , Pemble , Perkins , Twiss , Scharpius , Zanchius , Rollock , Wendelin , Altingius , Burgess , Blake , New-England Synod , Turretin , Synod of Dort. with hundreds more , do positively affirm the Gospel-Covenant to require a Condition on our part , and so fix this Gospel-Rule . Mr. Chancy's Father urgeth it , p. 79 , 132 , 123 , & 116. where he shews what we must do to obtain the Propitiation . So 117. Mr. Rutherford affirms , That to deny there be Conditions , is to bely the Gospel ; and adds , That Good Works are Conditions without which we cannot be saved , p. 38. and p. 36. It is a new Heresie of Antinomians , to deny a conditional Gospel ; it is all one as to bely the Holy Ghost , who saith , He that believeth shall be saved , he that believeth not is condemned already . Or they may say , whether Men believe or no , they may be saved , as Dr. Crisp saith . P. 445. If not , then be wise , and 〈◊〉 from the Wrath to come ; and there is but one way , and that is by closing with Jesus Christ , and giving your selves up to an entire subjection to his Yoke : There is no way to escape Wrath , and secure Eternal Life but this . P. 276. Consider where you will lay the blame of your Destruction ; you cannot lay it upon God , for he gave Christ to redeem and save you ; you cannot lay it upon Christ , for he would have gathered you , and you would not , he never cast you off till you cast him off ; you cannot lay it upon the Spirit , for he would have convinced , and converted , and sanctified you , and you have resisted and quenched him ; you cannot lay it upon your Ministers , for they have set before you Life and Death , and declared to you the danger of Sin , and necessity of Holiness , but you would not believe their Report , &c. So that you can lay the blame no where , but upon a cursed corrupt Heart ; thy Destruction is of thy self . See what he saith of Conditions , and decree , under the Head the Gospel is a Law. P. 182 , 183 , 184 , &c. proves the Covenant to be conditional , that without Faith there is no relation in a way of Covenant 'twixt God and us ; and that upon Faith God becomes our God in Covenant , and answers Objections . P. 188 , 189. he speaks to Sinners presuming of the many Promises of Salvation , &c. Oh but Sirs , there is a Condition in the Bond , which he oft repeats . P. 430. when he had proved Repentance was necessary to the remission of Sin , he adds , Whereas they say this is Popish and Legal , they speak ignorantly , if not maliciously , &c. it is as Popish to say Repentance is required for Assurance , as for Remission , for both are Acts of Grace . Conjunctas autem , &c. But Repentance and Remission of Sin are joyned together , and truly so , that Repentance goes before Forgiveness : This partly the Word of God teacheth , yea , Reason it self , and common Sence , however corrupt , doth manifest it ; he proves this fully . So Calvin , God forgives no Sins but such as Men are displeased with themselves for , &c. The excellent Mr. Clerkson will help thee to resolve some seeming difference thou findest among Authors , who in one place seem to deny the Covenant to be conditional , and in other places affirm it . See p. 132 , 133 , 134. After he had asserted the first Grace to be absolute , viz. in Effectual Calling , &c. he adds , The subsequent Blessings of the Covenant , those that follow the first , are in some sence conditional , and so offer'd and promised in a conditional form , and yet are nevertheless gracious . There are Terms and Conditions , taking the word Conditions in a Latitude , as comprizing Qualifications , Adjuncts , and necessary Antecedents , which do no way derogate from Grace , neither detract from its freeness , nor obscure , but rather illustrate it , Rom. 10. 8 , 9 , 10. Rev. 3. upon such Terms are Iustification , Adoption , and Salvation offered , and not offered but upon Terms , and yet most freely ▪ and graciously , &c. and not only Faith , but holiness of Heart and Life , and perseverance therein , are the Terms upon which Salvation is promised , &c. P. 134. And hath constituted an Order amongst them , so that one must go before another ; we must believe before we are justified , and be holy before we can see God , and hath appointed one of them to be the means or way to obtain the other : We are justified by Faith , we are created unto good Works , that we should walk in them ; Acts of holy Obedience are the way wherein we must walk to Salvation . So that here is an antecedence of some Duty , and that necessary by divine Appointment and Command , and this tending to obtain the Favour freely offer'd . And by this we may understand what a Condition is , in a sence very innocent , and no way injurious to Grace : It is an Antecedent necessarily required , as the way to attain or arrive at what is promised . And in this sence it must not be denied there are Conditions in the Gospel , and its Promises , unless we will deny that there are Duties necessary to Salvation , and made necessary by Divine Command , for such a Condition is nothing but something of a Command joyned with a Promise in a conditional form , &c. He commands all to Repent , and He promiseth Pardon ; put this Promise and that Command together , and it becomes a conditional Promise , If you repent you shall have Pardon , 1 Iohn 1. 9. But p. 137 , 138 , 140. he justly excludes meritorious , natural , and legal Conditions . By which Legal he means not whatever is commanded with an annexed Promise , for that were to contradict all here cited ; but such Conditions as do entitle us to the Benefit , as the very Righteousness for which we merit or obtain them ; which I have oft denied Gospel-Conditions to be . And so he explains himself . Reader , it 's evident what a number of Men fall under Mr. C's Curse , as well as I , and judge thou what reason he hath to pretend to the old Gospel , and arraign us for a new one . My Paradoxes appear the common Sentiment of the notedly Orthodox , while his Principles must be content with the Patronage of new sangled Antinomians . The Testimonies under the 1 , & 2. Principles prove this Rule . Because the Paradoxes may be entire , I 'll add the 10th , viz. the Wedding Garment , Mat. 22. 11. is true Uniting Faith ; of which Mr. C. p. 32. your saying the Wedding Garment was Faith , and not the Righteousness of Christ apprehended by Faith , ●…is a wretched wresting and abuse of Scripture , &c. Repl. 1. Doth a true Uniting Faith exclude Christ's Righteousness , or include it ? Keep to this Rule when you speak of being justified by Faith , and what will become of the Object justifying ? 2. Is it Christ's way to condemn Men , meerly because they have not a Privilege , or else because they neglected the Terms on which that Priviledge was promised ? The former was meer Misery , and no Fault ; the latter is a Fault by which he is obnoxious to that Misery , and therefore fittest to ground a Sentence on . 3. I 'll joyn two , to help to bear this Calumny ; Fox , p. 343. Sed per solam fidem , &c. But by Faith alone ; therefore Faith is that Garment made white in the Blood of the Lamb , which properly cloaths us for the Wedding . And Mr. Gale , p. 197. Should you this night hear the Cry , Behold , the Bridegroom cometh , are you ready to enter into the Wedding-Chamber ? Have you the Wedding-Garment of Faith and Holiness ? As to Phil. 3. 8. I have tryed stronger Arguments than Mr. C. is like to offer , and yet my sence of that Text is not alter'd , and fear not to defend it in due time . Mr. C. p. 27 As for the Notion , that the Covenant of Redemption is a distinct Covenant from the Covenant of Grace ; I deny it . Repl. By the Covenant of Grace is meant the Gospel-Covenant made with Men. Mr. R. proves , that the Covenant of Redemption and the Covenant of Grace are two distinct Covenants , p. 308 , to 313. So doth Mr. Gilaspie , Cap. 1. 2. and shews the Difference between these two Covenants , cap. 5. The same is proved by Mr. Sedgwick , p. 3 , 4 , 5. and by Bulkley , p. 29 , to 32. It 's affirmed by Mr. Norton , Orth. Evan. p. 113. It 's oft asserted by Dr. Owens , by Mr. Mead , in his Book of Early Obedience , p. 72. &c. and Sermon for Mr. Rosewell . Nay , the Author of the Letter grants it , p. 24. Reader , I shall not now descend to argue this Point , only hint to thee , that the Parties are distinct , the Terms are distinct , the Promises are distinct's moreover , one hath no Mediator , the other hath , &c. It 's true , some worthy Divines formerly speak of these two Covenants as if one , which render'd their Notions less plain ; but yet they did not deny , but affirm , that there was part of that Covenant to be actually engaged and performed by Man , tho' giving Ability was undertaken by Christ in the other part of it ; and also , that as it was promised to him , that upon Man's compliance with the Conditions , they should be Partakers of the Benefits ; so 〈◊〉 it was a Promise made to them upon complyance with the Terms . Whereas Mr. C. asks me , Do not we plead Redemption , or the Promise made in Christ ? Repl. I had said , that the Promises of the First Grace were pleadable only by Christ , as the stipulating Party : And what 's that to Redemption ? But can he think that unregenerate men can plead a personal Right to the First Grace ? And it 's Right that is included in the word pleadable . Mr. C. p. 29. Pardon is not promised to Faith and Repentance , as things distinct from the Promise , but Pardon is promised , together with Faith and Repentance , to the Sinner , &c. Pardon is rather the Condition of Faith and Repentance , and much more , having a causal Influence thereunto , than Faith and Repentance of Pardon , &c. p. 21. Repl. 1. Here , and p. 28. he confounds a Promise of Grace , and Promises made to Grace . 2. He affirms , that the whole of the Gospel-Covenant is but one Promise ; and this , I suppose , is the first Promise in the Sentence against the Serpent : Hereby he blasts all the fuller Discoveries of it by the Prophets , yea , and Christ himself , as if all the Conditional Proposals of Covenant-Benefits on Terms of Duty were Additions injuriously added to the first Promise . 3. He wretchedly mistakes the nature of that first Promise , as if it excluded all Terms of our Saving Interest in the Blessings of it : Whereas it did imply them . If you take the words as a Promise of Christ , that he should in our nature overcome Satan , then it belong'd to all Mankind , to whom it 's promulgated , even the rejecters of it , Acts 13. 32 , 46. and as such , gives no Interest in the Effects of it to any man. If you take them as importing the Saving Benefits to the Seed of the Woman , then there must be some change in them , who are by Nature the Seed of the Serpent , as well as the most wicked , otherwise all the natural Seed of Eve have the same Saving Benefits ; which is thus evidenced : When God renewed the Promise to Abraham and his Seed , that Seed the Apostle tells you were Believers , Rom. 4. 11 , 16 , 27. and as I have said before , Faith must be then enjoyned , for by Faith Abel's Sacrifice was more acceptable than Cain's , and God's Words to Cain were the Redeemer's Language ; and the use of Sacrifices imports , that God revealed more of his Will to them , by way of Precept , than is there recorded . 4. And what can he mean by things distinct from the Promise ? If that Faith and Repentance are promised , I had oft affirmed it : If that as Acts in Man they are not distinct from the Promise , it 's unfit to reflect on : If that they may not be Terms of Pardon conjoyned therewith , in one promissory Series , it 's against the scope of the Bible ; and sure , if that hinder not Pardon to be the cause of them , it will not exclude them to be Terms of Pardon . 5. But what strange Divinity is this ! 1. that Pardon is the Condition of Faith. 2. Pardon is the cause of Faith. How is Pardon and these at once , as he affirms ( i. e. in order of Nature ) and yet Faith is the consequent , yea , effect of Pardon . But to come to the point , Is not this to burlesque the Scripture , We believe that we may be justified , Gal. 2. 16 ? That is , we be justified that we may believe . We are justified by Faith , Rom. 5. 1. that is , we are made Believers by Justification . We repent for the remission of sins , Luke 33. that is , we have remission of Sins , that we may repent . One Reason at least should have been offered for these contradictions ; I suppose all that would be offered is , that Christ cannot work Faith in us till we are pardoned , which the whole Scripture is against , and God hath provided for it , by Divine ordination , in that Christ's Merits are admitted effectual to the working and and accepting of this Grace , before these Merits are applied for Forgiveness ; which is fully expressed in his own revealed Method , whereby he commands and works Faith in order to Forgiveness : Yea , he will not , I hope , deny ( lest he spoil his Argument p. 28. ) that Union with Christ is before Pardon in order of Nature ; And is not that an Effect of Christ's Merits ? Yea , the Gospel-offers , Spirits operation of Faith , &c. are so . 6. How long must I stay for an Answer , if I ask what kind of Cause is Pardon ? It 's well if it be not hisprocatartick . 7. Is not this a new and singular Gospel ? Consult the former Testimonies . Need I mind thee , that Dr. Owens saith p. 306. We require Evangelical Faith , in order of Nature , antecedently to our Iustification , & c ? R. Mr. Cl. p. 134. Norton , &c. say the same ; the Synod of Dort. is oft positive . Mr. Bulkley p. 321. gives nine Reasons to prove that Faith is an antecedent Condition of Iustification , and saith , the denyal of it is some of the new Light , which the old Age of the Church hath brought forth . Mr. Sheppard proves the same , p. 221 , to 240. Mr. C's Father saith , Faithunites the Soul to Christ , p. 144. It accepts of a whole Christ , with a whole Heart , p. 154. It 's a receiving Christ in all his Offices , p. 132. Faith hath an influence into a Sinner's Justification , p. 122. Faith is constituted and ordained of God in the Covenant of Grace , as a necessary and indispensible means for attaining this end in adult persons , p. 123. And he answers his Son's Objections , as to Infants . The Assembly affirm , That Justification is a Benefit flowing from Vocation wherein Faith is wrought ; but of this hereafter . It 's well if he call not all these Enemies to the Grace of God , as p. 8. Mr. C. near a kin to this is his Banter on me , p. 21. because I had said that Election was not formally our Pardon , nor a legal grant of it , but that by Divine Appointment there was to interpose between the decree of Pardon , and the actual Pardon of the Elect , a Gospel-Promise of this Pardon , and a work of the Spirit on Men , for a conformity to the Rule of that Promise . He tells me , I would have Christ to stand as a Medicin in the Apothecary's shop , for some body or other when the Physician prescribes it : Nay , it 's not an absolute sick Patient neither , it 's one the Apothecary hath in a manner cured before , &c. And before the person be pardoned , he must be in a very sound and safe condition , &c. and there must be inherent Righteousness in the person to be pardoned , &c. Add this ( and much of this kind up and down in his Book ) to his fifth Principle , viz. That Pardon is the cause of Faith , &c. and then we have his sixth Principle , That we are pardoned before the Spirit do at all work any change upon the Soul in effectual Vocation , or we are not called or converted in order of Nature before we are justified . This is fully the sence of the Letter from the City , p. 25 , 30 , &c. Repl. 1. A Legal Grant is a term out of Mr. C's Element , or he would not confound it with a Decree ; and what he speaks of the Promise Tit. 1. will appear not to be eternal , but before many Ages , and not to exclude Gospel-Conditions in their use , for our personal Interest in Pardon . 2. Is there not a fulness in Christ for Sinners before they make use of it ? 3. All Sinners are ungodly in a Gospel sence , when God comes to call them effectually in order to Pardon ; and they are ungodly in a legal sence when God doth pardon them , or they would not need Pardon . 4. Yet they are not unconvinced Unbelievers that are the Objects of God's pardoning Act ; they are such ungodly ones as believing Abram was . 5. Their Faith doth not merit Pardon , nor is it the Righteousness by which they are pardoned ; that 's Christ's alone . 6. Faith , or the first Grace , is far from making a Sinner sound or whole before Pardon ; it makes him sound , but as being the Condition upon which Christ's Righteousness will be applied to him for healing ; but without this applied to the Believer for Pardon , he would be miserable notwithstanding Faith. 7. Faith is necessary to our Interest in Pardon ; see cap. 12. 8. This Faith is an effect of the Work of the Spirit , on the Heart of a Sinner , in effectual Vocation , and by Vocation there is a change of the Soul , and its prior to Pardon : Whom he called , them he justified , Rom. 8. 30. Lest they should be converted , and I should heal them , Mat. 13. 15. Act. 26. 18. The Sanctification which follows Justification , doth not import , that there 's no Calling before , nor that begun habitual Holiness is not infused in Vocation . But I would ask , 1. Q. What kind of Faith is that by which we are justified , if there be no Work of the Spirit on the Heart ? Is it a vital Act before Life ? Is it the Faith of God's Elect , when it proceeds from an unregenerate Heart ? Is it an Act of an enlighten'd Mind , before the Mind be enlighten'd ? or , Can they see Christ before their Eye be opened ? Is it an Act of the Will , before the Will be at all determined by Grace ? Is it a receiving of Christ , while the Heart is yet under an utter aversion to him ? Is it a renouncing of all for Christ , whilst the byass of the Heart is against Christ , and for other things above him and against him ? Do we believe before we are made a willing People ? Can it be an Effect of Infinite Power , and make no change in the principle of our Actings ? Or can that Principle be , and yet have place neither in Understanding or Will ? It 's true , as they describe Faith , a man may be Evangelically ungodly and yet believe , because it 's a Faith common to the most prophane , who perswade themselves all is safe , though Destruction is near , and this while they hate and reject Christ with their whole Heart . How can it be a Faith unfe●…gned , while Villany and Hypocrisie reign in the Soul ? Or be adapted to such great Operations whilst in its whole Essence there is nothing which argues the least alteration on the Soul , or operation of the Holy Spirit ? Here 's the Faith of a dead Soul , of an unregenerate Soul , of an unconverted Soul ; and by such a Faith we are justified they say . But , 2. Q. How dare these men pretend to agree with our Orthodox Divines , when they are so plain against them ? Read the Assemblies lesser Catechism ; Q. What is Effectual Calling ? A. Effectual Calling is the Work of God's Spirit , whereby convincing us of our Sin and Misery , enlightening our Minds in the knowledge of Christ , and renewing our Wills , he doth perswade and enable us to embrace Iesus Christ freely offered to us in the Gospel . Q. What Benefits do they that are effectually called partake of in this Life ? A. They that are effectually called , do in this Life partake of Iustification , Adoption , Sanctification , and the several Benefits which in this Life do either accompany or flow from them . Reader , is not the Assembly plain , that a man is called before he is justified ? When Justification is a Benefit that the Called and none but they partake of , and this Benefit supposeth them effectually called who partake of it , let 's next see who are called ; Is there no change made upon them by effectual Vocation ? Sure there is , and this in order to their embracing Christ , which is Believing . They are convinced of Sin and Misery , their Minds are enlighten'd with the Saving Knowledge of Christ. Their Wills are renewed ; they are perswaded and enabled to put forth that Act of Faith , whereby they embrace Christ. Is here no change ? Sure it 's a great one in the Understanding and Will too ; and all this to make a man an Object of Justification . And shall these men face us down , as if we differ'd from the Assembly ? Nay , do not all our Orthodox plead against the Arminians , that there is the infused Habit of Faith before the Act ; yea , and that most Habits are infused at once , and included in the vital Principle ? What heaps of Testimonies could I produce for this ! Yea , is it not our common Principle , that Vocation is before Justification ? Herewith agree the Canons of the Synod of Dort. par . 1. p. 303. Hooker's Effect . Calling , p. 344 , 345. Mr. C. saith , p. 123. Hence Justification is set after Vocation , and therefore after Faith , because Faith is wrought in Vocation . Norton , p. 260 , 261 , 263. Union in order of Nature followeth Vocation , p. 291. So also Ball of Cov. p. 334 , 339. See how Mr. Rutherford exposeth this Error , p. 131. and p. 111 , 112. he sets down this as the Gospel-Order : 1. The Sinner dead in Sin , a Son of Wrath ; 2. a Walker after the Errours of this World ; 3. The Gospel of Free Grace is preached to the Dead , the elect Heirs of Wrath , &c. 4. The Law and Curses of it preached ( with the Gospel , lest they despair ) to humble them ; 5. The Sinner legally humbled , Rom. 7. 11. with a half hope of Mercy , prepared for Christ , &c. 6. The stony Heart of meer Grace removed , in the same moment a new Heart put in him , or the Habit of Sanctification put in him . 7. In the same moment the Soul believeth in him that justifieth the Ungodly . 8. In the same moment God for Christ's sake , of meer Grace , justifieth the believing Sinner . Is not here a new Heart in order of Nature before Faith , and that Faith before Justification , tho' not in time . Mr. C. p. 22. When I had affirmed , that in Adam's Law Life was promised to sinless Obedience , &c. and that Salvation is now impossible by that Law ; but that God in the Gospel promiseth Blessings on lower Terms , viz. unfeigned Faith , &c. Mr. C. answers , To talk of any obedience to that Law besides sinless , in respect of that Law in its preceptive part , is nonsence , for sinful Obedience , which you are going to plead for , is Disobedience . And p. 26. I roundly assert , that no Law of God , with a Sanction of Life and Death , upon performance or non-performance of Obedience , doth admit of the least imperfection in the said Obedience . He oft speaks in this manner ; whence I think this is his Principle : That God hath not promised any Benefit for Christ's sake upon any terms short of perfect Obedience ; and sincere Faith , Love , and Holiness , because imperfect , are formally downright Disobedience ; or Sin , which is the same . Rep. 1. I grant sincere Faith and Holiness be imperfect , as to the preceptive part of Adam's Law. 2. I grant , that nothing imperfect can be a meritorious Righteousness for which we are justified , &c. But yet I wonder , 1. that any man dare say that God hath promised no beneficial Effects of Christ's Merits upon any Terms short of Perfection , tho' not for them as the meriting Cause . Ioh. 13. 17. If ye know these things , happy are ye if ye do them . Mat. 8. 13 , 15. If ye forgive , &c. Mar. 11. 25. If we confess our sins . 1 Ioh. 1. 9. He is just to forgive . Rom. 10. 9. If confess with thy mouth , and believe with thy heart , thou shalt be saved . What 's Repentance unto Life , & c ? It seems the meaning of these words is , If thou confess , and art sinlesly perfect , God will forgive . Or else , tho' I promise thus , yet I mean , that it 's all as one , whether thou confess or not , believe or not , repent or not , it shall make no difference in thy Interest in the promised Forgiveness . 2. It 's as strange , that the most sincere Action or Grace is Disobedience or Sin , because it is imperfect ; Iniquity cleaves to them , but are they therefore Iniquity ? Is there no Gospel mitigation , so as to admit sincere Grace to be true Grace , tho' it be not perfect Grace ? It seems the Saints have weaker Vices , but no Graces ; their Duties are something less Sins , but no obediential Acts ; their Love is an abated Hatred , but not truly Love ; they are meer Dung , only they do not smell so strong . Is not this to spit in the Face of the most of the Bible ? It speaks oft of an inherent Righteousness , true Graces , real Godliness , and good Fruits ; it praiseth Saints for these ; but , it seems , we perswade People only to Disobedience , when we call them to believe ; and they try themselves by their Sins , when they try themselves by marks of Sanctification , and there 's no specifick difference between the best and worst action they do ; all is Disobedience , and but Disobedience . 3. And where 's the strength of what is so roundly affirmed ? viz. No Law of God with a Sanction admits of the least Imperfection in the said Obedience . Then if the Gospel , as including Adam's Precepts , commands Perfection , it cannot forgive any Imperfection ; if it do not abate the Rule of Duty , it cannot confer any degree of its promised Mercy . But , Sir , you confound the extent of the Precept with that degree of Obedience to it , which is made the Condition of its promised Benefit : May not a humane Law command many things , and yet confine its Sanction to one part , yea , and vary its Threa●…s or Promises by many different circumstances in the Offenders , or Obeyers ? Doth he indeed think that whereever God enjoyns Duties , he denounceth his Threatning to all degrees of neglect of what he makes a Duty ; or that it ceaseth to be a Duty at all , if the Sanction reach not every degree of omission ? Mar. 16. 16. He that believeth and is baptized , shall be saved . Is not it a Duty here to be baptized ? Yes sure . But shall none be saved if they are not baptized , thô they do believe ? The Sanction then falls not on all the Precept , or none of the Unbaptized can be saved . The unsoundness of this Principle will appear to thee in most practical Books thou readest , and the Orthodox are positive in the contrary . What more common than the difference between legal and evangelical Obedience ? It 's stated by Sedgwick on the Cov. p. 652. Dr. Iacomb , Rom. 8. p. 23. Rutherford Ant. p. 8. Davenant on Colos. p. 17. Ames spends a Chapter to prove against Bellarmin , that our Good Works are not Sins quoad essentiam . Mr. C's Father , p. 130. Neither is that Obedience which is required of Believers , a strict and exact conformity to the Law , as it doth in it self require and demand a legal Obedience , but evangelical Obedience , which stands in the desire , resolution , and endeavour to obey God's revealed Will. And p. 222. saith , The imperfect Good Works that are done by the Faithful , are accounted Righteousness , or ( as Mr. Calvin saith ) are accounted for Righteousness , they being dipped in the Blood of Christ , i. e. they are accounted righteous actions , and so the Faithful shall be judged according to their Good Works , thô not saved for them . Dr. Owens , p. 72. God hath abolished the Covenant of Works , by substituting a new one in the room of it , because it could not expiate Sin , nor could approve of such an Obedience , as poor sanctified Sinners were able to yield unto God ; for it requires Perfection , when the best they can attain to in this Life , is only Sincerity , &c. and in this Covenant God hath provided for the acceptance of sincere tho' imperfect Obedience , which the Law had no respect to . Mr. C. p. 23. Christ our Redeemer gives Commands , and exerts a Ki●…gly Power in Government of his Church , and hath Iudgment committed to him , but these are not the Gospel-Conditions of Life unto Sinners , propounded in the Gospel , God doth not require Obedience to the Laws of Christ in his Church , as foederal Conditions of Eternal Life . Such Obedience is part of the Life promised , &c. Repl. Not to expose the Passages before this , as if because the Gospel in a large sence includes all the moral Precepts , therefore taken in a strict sence , it makes all those Precepts and perfect Obedience to them the Condition of its peculiar Benefits ; and as if Christ's Law did not bind a person morally impotent ; and that Men must be first pardoned before they are obliged to submit to Christ ; and that there is no difference between such a tast of Pardoning Mercy , as assures us we shall have Pardon on Gospel-Terms , and our actually having that Pardon before those Terms be yielded to . At this rate he reasons throughout his Book , but I mind greater things than the discovery of his Weakness ; therefore to his Principle I answer : He gives Christ , as Redeemer , a poor Kingdom ; it 's a Kingly Power , but it 's of a low sort . 1. It s extent is small , it 's bounded within his Church ; it seems then he hath no Authority over them that are without , no , not to command them to be Church-Members . I thought , tho' he be acknowledged King by his Church , yet his Laws bind much farther . I am sure he damns others for disobeying him . But , 2. by these words He is not such a King as can make Laws in his very Church ; He exerts a Kingly Power in governing of his Church : This is distinguished by Mr. C. from giving Commands . The sound of this Passage is , He gives Commands as an Officer acting not in a proper Legislation . 3. Allow what he prescribes to be His Laws in any sence , yet there 's no Salvation depends upon obeying them : Nothing He requires , yea , by his Revealed Gospel , are any Conditions of Life . He came to purchase Salvation , but he hath no Authority to enjoyn the Terms of it . Whereas I read , 1 that for this end he died , that he might be Lord of the dead , and of the living : 2 He is the Author of eternal Salvation to all them that obey him : 3 If a man keep my Sayings , he shall never see death : 4 He that doth my Commandments , and keepeth them , he loveth me ; and he that loveth me shall be loved of my Father : 5 The dead shall hear the voice of the Son of God , and they that hear shall live . For as the Father hath life in himself , so hath he given the Son to have life in himself , and hath given him Authority to execute Iudgment also , because he is the Son of Man. He that heareth my word , and believeth him that sent me , hath everlasting life , and shall not come into condemnation . It seems too that Church-Censures bind nothing of eternal danger , even when rightly administred . Dr. Owens , in his Treatise of the Sabbath , says near these words , That our worshipping Christ in his Ordinances on Earth , is the Condition of our being with him in Heaven . 4. The Reason for all this is strange , such Obedience is part of the Life promised ; then he rendred the Elect Libertines , when he made such Promises : He promised to make the Elect obedient , therefore he cannot command them to be so . Pursuant to his Promise , he 'll make them obedient , therefore the Terms to be obeyed are no foederal Conditions of other Blessings promised on those Terms ; because he 'l see they shall believe , therefore he must not thus enact , Believe , and thou shalt be saved . 5. But is there no distinction admittable in the word Life ? It 's sometimes put for Grace in us , sometimes for Glory consummated , sometimes it 's put strictly for the saving priviledge part of the Covenant , as consequent to the Terms of it , and that believing ye might have Life . In this sence he saw I took it : And doth God in every Promise of Life in this sence , promise Obedience to the Terms of it ? 6. A few lines after these he determines , the Judgment committed to Christ ; It 's not Legislation at all , nay , all of it is not Gospel-Iudgment ( he might have said none of it , for with him the Gospel is no Law , and so no Rule of Judgment ) : Nay , worst of all , his Judgment is only to destroy , not to save ; i. e. his Reward as Redeemer is to be Executioner of Adam's Law , without conditional Offers of Pardon to any , that are not saved ; for if there be no foederal Sanction in the Gospel , there can be no conditional Offer to any that are not saved , nay , to none that are saved . Now Reader , see how Christ as Redeemer is honoured by Mr. C. He shall be of use to excuse us from loyal subjection , while himself is dethroned , as to the rectoral way of the application of his Merits . This very point of Christ's regal Authority as Redeemer , hath been defended by our * Divines hitherto , and I am sure he 'l take vengeance on them who obey not his Gospel . I might instance others of his Principles , which I suppose agree with Dr. Crisp , as in his Description of Faith , which he hints p. 36. and I have heard him more fully define it , by assurance of our Pardon : In that place he makes Faith of no use , but to claim Possession , to which it seems we had as full a Title before we believed . And p. 17. Mr. C. After the manner of imputation , in foro justitiae , our Sins shall never be laid on us , ( viz. the Elect , qua-Elect . ) Which I will prove against you when you will. Rep. Let 's understand the Question , for it is too confused : What is this After the manner of imputation in foro , & c ? Do you mean , the Elect shall never come to God's Bar of Judgment before they believe , and are forgiven ? If so I grant it : But if you mean , that the past Sentence of God binds not the Sins of the Elect upon them , while they are Unbelievers ▪ and that this Act of his , by his Word , is not an Imputation in foro divinae justitiae . I freely accept your Challenge , so that you will engage to avoid unruly Passions . And it 's well if those Effects of Electing Love , which Paul had applied to him in the Womb , are not semen quoddam electionis , which Calvin so condemns . Of the same sort is what Mr. C. saith p. 34. of 2 Cor. 5. 18. Rep. 1 , God is so reconciled , that no want of atonement shall prevent Peace . 2. That upon this atonement God offers Peace on the lowest Terms . 3. That the Elect shall in time be enabled to obey those Terms , and be actually reconciled . 4. But the whole Canon of the Word , and unopposed in this place , assures me , that the Elect are in a state of Wrath till they believe ; yea , were God actually reconciled to them , he could not suffer them to remain Enemies in their Minds by wicked Works , and a total absence of his Spirit . But I have not room for these and the like . Mr. C. p. 10. After a certain zealous Neonomian had taken his Leave of us : And p. 22. you play the Iugler more ; He saith Quoniam & Christus Mediator , &c. being that both Christ the Mediator , and Faith in Christ , are only means of the restauration of Man to God , by Holiness and Love. Therefore it must doubtlesly be said , that from the nature of the thing Faith , Holiness , and the Love of God , are more necessary to Salvation than either Faith in Christ , or the Sacrifice of Christ himself . There 's a ●…one for you to pick. Rep. These are Mr. Baxter's words , and had I been in his stead , I should not have given so much occasion to simple Readers to startle ; but being the only seeming Difficulty Mr. C. hath put me to , ( except the exercise of Patience ) I 'll see if the Offence may be prevented . 1. Mr. B. doth not here compare the causal Influence of Christ's Satisfaction with our Holiness , nor the use of Faith in Christ with Faith in God , as the way of Life is now appointed by the Divine Will. If any man had asked Mr. B. Is Holiness as meritorious of Salvation as Christ's Satisfaction is ? he would have answered , No ; for Christ's Satisfaction is the sole meritorious cause of Salvation , and Holiness is none at all . If you had ask'd Mr. B. Is Faith-Love to God of that use , to receive Christ for our Justification , as Faith in Christ is ? he would have answer'd , No ; Faith in Christ is in it self most ap●… and by the Lord appointed to this use to receive Christ. Both these he of●… affirms . 2. Mr. B. here speaks only of the comparative necessity of these to Salvation , with respect ▪ to the nature of the thing it self ; that is , as he explains himself , it cannot be a Salvation without Holiness at least habitual ; it 's a Contradiction , as it would be to say Salvation without Salvation : It is not whether is more necessary now to my obtaining Salvation ; as if I should ask , whether is more necessary to the Essence of Man , his Humanity , or Christ's Satisfaction ? you would say , from the nature of the thing , a man's Humanity is . 3. Nay , had Mr. B. spoken of the essential necessity of these to the obtaining Salvation , yet Mr. C. hath made him speak very orthodoxly ; for p. 22. Mr. C. saith , When once a Transgressor is sentenced by the Law , he falls into the hands of Prerogative , and the Prince may do with him what he pleaseth . God also might have put Repentance into the Conditions of the Law of Works at first , and said , if thou dost not eat , or repent of thy eating , thou shalt have thy Reward . Now if , as he saith , Prerogative could save fallen Man , if God pleased , and what way He pleased ; nay , that it was not inconsistent with Gods Nature , to have made Repentance a Condition of Reward to sinning Man , in the first Law , without the interposal of Christ's Satisfaction , then Mr. B's words are plain ; so that we can prove , that it is inconsistent with God's Perfections ▪ to save a man that finally hates him , and is utterly void of all Holiness . And sure if , as Mr. C. saith , Christ's Satisfaction was not absolutely necessary to Salvation , Faith in Christ would have been less necessary . I am in Duty bound to resent that treatment the memory of this great Blessing of the Nation meets with : What could be more slightly mention'd of any Fellow , than he took his leave of us ? or more falsly than he was a Iugler ; tho' I more so ? Were his Enemies as free from crafty Tricks , Falshood , and Selfishness as he was , a publick Good would be more intended , and the power of Religion receive a greater Testimony . There be of them that say publickly Mr. B. is in Hell : I confess , I am not in all things of the same Judgment with this great Divine , nevertheless I must say , no man I ever knew expressed so much of God's Image , as consisting in Light , Holiness , and Love : many Thousands bless God for his Labours , which are so adapted to promote Christ indeed , and not an empty ▪ Name of him ; and I fear not to declare my assurance that his Name will flourish when the Antinomian E●…siasts shall fail to impose on the World by their Calumnies , Non-sence , and abusive Pretexts of Free Grace . Mr. C. p. 24. I never thought God gave a Rule to fin by . P. 28. To determine Rules of Sin and Misery , is to make the Gospel to approve of Sin and Misery , and its great design is to send men to Hell. Take your way of expression in what sence you please , it 's so unscholar-like , that a School-boy should be whipt for it . Rep. Yet God hath given a ●…ule to abstain from Sin by . Doth not the Precept determine the nature and measure of Omissions , and the prohibition fix what are Sins of Commission ? We say even rectum is norma sui & obliqui . I fear he knows not what a Rule is , or he would see it 's as applicable to Sin as to Duty , for it alike adjusteth what both are . But let Turretin share in my Correction for saying ●…ex justi & ●…njusti regula ; The Law is a Rule of what is just and unjust . Alti●…gius shall have a ●…ash , Regula recti & obliqui index , It 's well if Paul escape , I bad not known Sin , but by the Law , Rom. 7. 7. I had not known Lust , except the Law had said , Thou shalt not covet . Yea ▪ and a Rule of Misery is not less proper ▪ Is not a Rule , as to the d●…bitum poenae , an authoritative constitution of what 's due to us in a way of Punishment . Doth not the Rule determine what the kind , duration , and degrees of Misery shall be , and on whom it shall fall ? Is not norma judicii , a Rule of Judgment , as well related to Condemnation as Absolution ? I shall next vindicate my self from Mr. C's Charge ▪ as if I did misrepresent Dr. Crisp. Mr. C. you say , Dr. C. affirms Sin can do no hurt . A. He saith it very oft , and frequently attempts to prove it . C. You would have men understand that no person in Christ need fear to commit Sin. A ▪ That 's upon the account of any harm they shall receive by it , and that will go a great way with m●…st . C. But you would have them think that we mean Sin in its abstract nature is good . A. I never designed that in any words cited cut of him , for he saith Sin is a Lyon ; there 's its nature , &c. he saith it's a dead Lyon , there 's its calmness , and because it 's dead ▪ it 's not to be feared ; it had a Terror and Fearfulness , that 's its Nature ; Christ hath drank it all up , there 's its h●…rmlesness : It 's a Traytor ▪ that 's its Nature ; it 's bound hand and foot , there 's its inability to Ha●…m ▪ C. Dr. Crisp renders Sin innocent , that 's your Expression p. 198. A. My Expression is , he had said much to render Sin innocent to the Elect ; that 's not to make it good , 〈◊〉 then it would be so to all as well as the Elect , but he hath said too much to ma●…e it harmless to the Elect. C. He declares plainly , the hurt he means is only the penal Effects of sin . A He saith not so , and yet those are the most of the Hurt that comes for Sin. C. He declares he speaks this not to encourage to sin . A. But doth it not more strongly encourage to Sin , to assure men there will come no hurt by Sin. C. He speaks of the sins of Believers , A. He might say it of all the Elect , for their Sins are no more theirs any time , than when they are Believers : It seems then you grant , that Believers Sins can do them no hurt . C. He speaks not of sins to be committed , these ought to be looked on as most odious . A. But not dangerous : But they are not Sins before committed , and pray whose Sins hurt them before they are committed ? C. No real hurt . A. Imaginary hurt ▪ is innocent , if the Fancy be sound . C. He speaks it only upon the account of some poor distressed Consciences , whose sins ▪ lay much upon them . A. And must these be eased with lying Pillows ? But pray consult his own words . He begins , p. 509. Well , what are the things we should not be afraid of ? Perhaps I shall pitch upon things People are much afraid of . I must tell you , the People of God , they need not be afraid of their Sins ; I do not say we must not be afraid to sin , but they need not be afraid of their Sins ; there is no Sin they commit can possibly do them any hurt ; therefore as they cannot hurt them , so there is no cause of fear in their Sins they have committed . Obj. Some will say this is strange , all the Evils in the World that come , they grow from the sinfulness of men ; if a man may be afraid of any thing , he should be afraid of Sin. I answer , It 's true , Sin naturally is a root bringing all manner of evil Fruit , but yet I say , whatever Sin in its own nature ' brings forth , yet the Sins of Gods People they that have God for their own God , ( which with him the vilest , if Elect , have ) their Sins can do them no hurt at all , and in that regard there is no cause of fear from any of their Sins that ever they have committed . Beloved , I conceive this may seem harsh to some Spirits , especially to such as misconceive the drift at which I aim , which is not to encourage any one unto Sin , but to ease the Consciences of the distressed . I desire you to resolve with your selves this one thing , and I beseech you kick not against the Truth , There is not one sin nor all the sins together of any one Believer , that can possibly do that Believer any hurt , real hurt I mean , and therefore he ought not to be afraid of them ; I will make it appear : And goes on for five Pages to prove it . Now Reader , can this one line make all the rest safe ? There is no more said by him , it 's in a Doctrinal way stated , and not in a use to wounded Consciences . ( He oft says it elsewhere without so much as this ) and he saith this to avoid the Odium , not to guide his Discourse ; and it 's no other , than if a man were proving a quarter of an hour ●…o a whole company very apt to drink poysoned Wine ; if this Poyson be drank , it will do no harm to them that drink it ; but yet should once say , I prove this all this while , but it 's for the sake of them that have drank the Poyson , but not to encourage you to drink the Poyson ; yet be you all assured , that when it 's drank , it cannot harm you more than them . C. It 's to evince the damning nature of sin is taken away . A. But that 's a gross Error , thô Pardon will prevent its effects . Yet hear D. C's own words p. 511. No you will say , no condemnation in Hell , but yet , as there is remainders of Sin in Gods own People , so there will some Evil or other fall upon the commission of Sin : Mark , &c. and in many words answers it , Now sin is condemned to the Believer , it can do no hurt at all to him , for what hurt can that do , which is carried into the Land of Forgetfulness ? ( and this he oft affirms was when Christ died . Reader , I 'll tell thee on what Principles Dr. Crisp affirms that Sin can do no hurt . Take his words : 1. God hath no more to lay to the charge of such a person ( Elect , thô a Murtherer ) than he hath to lay to the charge of a Saint in Glory , p. 364. and the Lord hath not one Sin to charge on an elect person , from the first moment of conception to the last moment of Life . 2. A man doth sin against God ; God reckons not his Sin to be his , he reckons it to be Christs , therefore he cannot reckon it his ; see p. 270. Except God will be offended where there is no Cause to be offended ; he will not be offended with a Believer , because he doth not find the Sin of the Believer to be the Believer's own Sin , but he finds it to be the Sin of Christ , p. 15. Now Reader , judge how vain Mr. C's Excuses be , and how injurious his Censures . What Mr. C. p. 15. pleads for Dr. Crisp's saying , that Graces and Holiness cannot do us the least good , is as vain and false , viz. that he is only against setting them in the place of Christ , for he reckons they are put in Christ's place , thô they be affirmed but as Means or Conditions antecedently necessary by divine appointment to obtain any Blessings for the sake of Christs Merits . His Principles are , 1. That Faith is not so much as the Instrument by which we are united to Christ , or justified , p. 616. 2. That Christ brings us all good things when we are ungodly , and so it 's in vain to do any thing to obtain these ▪ p. 41 , 42. yea , that we had a full Title before we are born . 3. He saith , p. 45 , 46. It 's a received Conceit among many , that our Obedience is the way to Heaven , and thô it be not , say they , the cause of reigning , yet it is via ad regnum , the way to the Kingdom : But all this Sanctification is not a jot the way of that justified person unto Heaven . 4. Salvation is not the End of any good work we do . 5. No Believer should have the least thought in his Heart of promoting or advancing himself , or any end of his own by doing what he doth . Consider these , with many such , and what good can Faith or Holiness do us ? See my Book , c. 13 , 14. Read the Preface to Mr. Flavel's Blow at the Root , which Mr. Mather subscribed : Reader , distinguish 1. between the Righteousness for which we are justified , and the way of applying it to us . 2. between a Law by which Christ's Merits are applied , and that Obedience whereto is our meriting Righteousness ; 3. between the Precepts included in the Gospel , taken in a large sence , and what are its proper Conditions ; 4. Free Grace , as it gives Faith and Pardon , and as it 's a Liberty to condemn the Believer , and justifie the Unbeliever ; 5. between the Promises of Grace , and Promises to Grace ; 6. The Gospel as a means to quicken us , and as a Charter of Benefits ; and thou wilt Answer Mr. C's Arguments . FINIS . Notes, typically marginal, from the original text Notes for div A66344-e260 The Reasons of my Sermon at P. H. above a year since . Why I printed my Book , about six months since . Vulgar Objections against my Book answered . The History thereof is worth the buying , Mr. Parkhurst lately reprinted it . Part of the Controversie between Mr. C. and me stated , which appears fully in his Principles , as in the following Book . Notes for div A66344-e1960 The Method . Election asserted . The Law not abrogated . Christ's Righteousness the sole meritorious Cause or material Righteousness in Iustification ; and it is applied to Believers . Gospel-Conditions not the Righteousness for which we are justified , nor of the same nature as legal Works . Gospel-Conditions no way meritorious of Iustification or Salvation , nor other workingconditions , but a meer conformity to the Gospel way of receiving the Gifts of Christ. A moral specifick difference between true Grace and meer moral Endowments . The First Grace absolutely given . Christs Righteousness is imputed . Iustified by Faith before Works . Gospel ●…ons no 〈◊〉 of Iustification . Iustification by Faith alone , as the 〈◊〉 Receiving ▪ Condition All Elect Believers shall persevere . Christ not opposed , but ex●…ted . Free Grace honour'd , and not oppos'd . Holiness not compared with Christ , nor Works s●…t in 〈◊〉 place . The 〈◊〉 of the Ele●… , ●…f God be considered as meer Proprietor . The state of fallen Men , as GOD is considered a paternal Ruler . A plain account of my Iudgment by Questions and Answers . Popish 〈◊〉 〈◊〉 . Arminian Iustification , as our Divines state it . Mr. C's first Principle . Mr. C's 2d Principle . Mr. C's 3d Principle . The word Law of Grace same as the Covenant . How for a new Law , and yet no new Gospel . Heb. 11. 4 , 6. Gen. 4. 7 , 11. How the Gospel is not a Law. How the Gospel is a Law. 1 Iam. 4. 12. 2 1 Ioh. 3. 23 3 Mark 16. ●…5 , 16. Proved that the Gospel is a Law. 1 1 Thess. 1. 5. 11. 2 Col. 2. 18. Heb. 11. 26. Mat. 6. 4. 3 Rev. 22. 14. Iohn 〈◊〉 . 〈◊〉 . Iohn 〈◊〉 . 〈◊〉 . Heb. 2. 3. . See my Book Cap. 20. Acts 2. 37 , 38. Acts 16. 30 , 31. Of the judgment-day . * Ioh. 12. 48. Of Iust. p. 10. Rev. 20. 12. Mr. C's Obj. the Article is wanting . A Sanction makes it a Covenant of Works . A Law Sanction . Every Sanction excludes not Grace . The Gospel Sanction infers not merit . The new Covenant hath a Sanction . Of Iustif. 166 , 167. A Sanction doth not make the Gospel a Law of Works . * Gal. of coming to Christ , p. 170. Ball , son Covenant , p. 114. The Action of Faith is not excluded , in Ro. 3. 27 , 28. How Faith justifies as a Condition , tho' it be an Act. Paul affirms the Gospel to be a Law yet not a Law of Works . Bulkley , of Gospel Covenant , p. 325. Ball , of the Covenant , p. 17. Mr. C. obj . No Law but the Law of Innocency . The Gospel is not the law of Adam . The Gospel differs in its Precepts from Adam's Law. Mr. Hooker Souls Effect . Calling . Bulkley of Gospel Covenant . D. Goodwin in 2 vol. of the Creatures , &c. lib. 2. cap. 7. p. 5●… . to 63. The Law as in Innocency not the Gospel-law . The Law as natural in f●…lnmen , not the Gospel-law . The general Law of Nature ●…inders not the Gospel to be a Law. The Moral Law now the Gospel . Wittichius Epist. ad Rom. Calvin on Psal. 19. 10. That the Law was the Gospel in David's s●…nce . Ball , Cov. ●…15 . Ball on Cov. from 102 , to 120. The sanction of the Gospel differs from Adams law . The Promises differ . D. Goodw. vol. 2. lib. 2. p. 46 , &c. D. Goodw. p. 45. ubi supra . The Threatnings differ . Other Differences . Calvin and Wittichius see before , Syned of Dort. acta Synodi . Willet Synopsis papismi Steph. de Br●…is , in Rom. 3. 27. Hooker of N. England . B●…lkley of●… Covenant , Mr. Ball of the Covenset forth by Mr. Ash. Lawson Theopolitic . Dr. Wallis of God's Sov●…raignty . Dr. Owens on Ps. 130. Downam on Iustif. Sedgwick of the Covenant . Dr. Jacomb on Rom. 8. Mr Charnock , 2 ●…ol . Turretin Instit. Theol. par . 2. Mr. M. Mead Early Obedience . Ames Bellarm . E●…er . Tom. 4. lib. 6. cap. 7. Mant. most frequently . See 2 Serm ▪ o●… Rom. 8. Assembly of Divin●…s 〈◊〉 〈◊〉 . D. Owens , on Heb. c. 6. v. 9. On Ps. 130. Epist. before the Almost-Christian . Gilaspie , Ark of the Covenant . Mr. Chancy of 〈◊〉 . 〈◊〉 on the Cov. Acta 〈◊〉 . par . 1. p. 313. Assembly of Divines larger Catech . Mr. Fox , that wrote the Book of Martyrs . 〈◊〉 Synod . par . 1. Act a Synod . par . 2. Dr. Owens on Heb. cap. 6. Dr. Owens on Ps. 130. Dr. Owens of the satisfaction of Christ. Dr. Manton on the Hebrews . Charnock vol. 2. Dr. Jacomb on Rom. 8. Dr. Preston of new Cov. Bulkley on the Coven . Mr. C. on Iustif. Rutherford Survey of Antinomianism , par . 2. Mr. Mead , Early Obedience . Mr. Obad. Sedgwick of the Cov. Beza , Epist. 20. Calvin , Harm . in Mar. 4. 12. Vid. Instit. lib. 3. cap. 17. § 5. Mr. Clerkson of Saving-Grace . Calvin is positive that the Gospel-Covenant is conditional , but that condition is not the hard one of the Law , lib. 2. cap. 5. § 12. Yea , he only excludes meritorious conditions ; when he says it is absolute lib. 3. cap. 3. § 21 , 22. Of the Wedding Garment . Mr. Fox de Christo justificant●… . Mr. Gale of Christ's Coming . Augustin expounds Phil. 3. 8. as I 〈◊〉 . Mr. C's Fourth Principle , No Covenant ●…fi Redemption distinct from the Covenant of Grace with Men. Rutherford Covenant opened . Ark of the Coven . Sedgwick of Coven . Bulkley of Covenant . Mr. Mead. The Author of the City 〈◊〉 . Fifth Principle . Pardon is the cause of Faith , and not Faith the Condition of Pardon , &c. The first Promise considered . Pardon not the caus●… of conditional Faith. Dr. Owens Treatise of Iustif. Clerkson , Norton , Acta Synod . ●… par . p. 279 , &c. Bulkley on the Coven . Sheppard's Sound Believer . Mr. C's Father of Iust. The Assemb . Mr. C's 6th Principle , no Conversion or effecteal Vocation b●…fore Pardon . This the 〈◊〉 Letter affi●…ms , which I 〈◊〉 regard here , in opposition to his denying an habitual change b●…f . Pardon . The Object of Pardon is a Believer , tho' ungodly , by Adam's Law. The first Grace doth not make us sound , if abstracted from Christ and the Promise . Effectual Vocation before Pardon in order of Nature . Eph. 2. 5 , 6. 2 Cor. 4. 3 , ●… . John 1. 12. Ps. 110. 3. Eph. 1. 19. 2 Tim. 15. Testimonies that Vocation is before Iustification . The Assembly . To deny it , is to joyn with the Arminians . Synod of Dort. Hooker . Mr. C's Father of Iust. Norton Orth. Evan. Rutherfords Survey of Antin . par . 2 Mr. C's 7th Principle ; all sincere Graces and Actions are Sins , if they be not perfect . The Gospel promiseth Benefits upon 〈◊〉 Grace , tho imperfect . Sincere Graces not sins , thô imperfect . Vid my Book , cap. 19 Every degree of Duty is not always the Condition of Benefits . Sedgwick . Jacomb . Rutherford . Ames . Mr. C. of Iustificat . Dr. O. on Heb. 6. Mr. C's 8th Principle . Christ is King , and his Laws bind under a Gospel-sanction . Luke 19. 14 , 27. 1 Rom. 14. 9. 2 Heb. 5. 9. 3 Joh. 8. 51. 4 Joh. 14. 21. 5 Joh. 5. 24 , 25 , 26 , 27. Joh. 20. 31. Mr. C. p. 24. * Icanes against Hammond ; vide Charnock , vol. 2. p. 687. 2. Thes. 1. 8. Mr. C's Challenge accepted . Calv. Inst. lib. 3. cap. 24. sect . 10 , 11. Mr. Baxter explained . A Rule of Sin and Misery is a proper expression . Turret . Inst. Theol. par . 2. p. 2. Altingius Expl. Catec . par . 2. p. 12. Mr. C. p. 14 ; 15. A Vindication from the charge of abusing Dr. Crisp. He means , sin can do no hurt . Dr. C. intends no Graces or Works can do us any good . 
A01033	----	A treatise tending to cleare the doctrine of iustification. Written by Io. Forbes, pastour of the English Church at Middelburgh, for the instruction of his flocke: and now published by some of them for the good of others Forbes, John, 1568?-1634. 1616 Approx. 470 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A01033 STC 11136 ESTC S102456 99838241 99838241 2609 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01033) Transcribed from: (Early English Books Online ; image set 2609) Images scanned from microfilm: (Early English books, 1475-1640 ; 837:11) A treatise tending to cleare the doctrine of iustification. Written by Io. Forbes, pastour of the English Church at Middelburgh, for the instruction of his flocke: and now published by some of them for the good of others Forbes, John, 1568?-1634. [12], 189, [3] p. Printed by Richard Schilders, At Middelburgh : 1616. With a final errata leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A TREATISE TENDING TO CLEARE THE DOCTRINE OF IVSTIFICATION . Written by Io. FORBES , Pastour of the English Church at MIDDELBVRGH , for the instruction of his flocke : And now published by some of them for the good of others . Blessed is he to whom the Lord imputeth not sinne , Psal . 32. 2. This is the name that they shall call him , The Lord our righteousnes , Ier. 33. 6. For God was in Christ reconciling the world to himselfe , not imputing to them their sinnes , 2. Cor. 5. 19. For he made him who knew no sinne to be sinne for vs : that we might be made the righteousnes of God in him , 2. Cor. 5. 21. AT MIDDELBVRGH , Printed by Richard Schilders , 1616. To his welbeloved in the Lord , the faithfull of the English Church in MIDDELBVRGH , whose love to the trueth hath entertained his Ministerie amongst them , The Author wisheth grace to discerne , and in humilitie to embrace and cōstantlie to hold the truth in faith and love vnto eternall life . THE love of you , dearely beloved , whom I have and yet do serve in the Lord , stirred by the earnest and forward desire of some of you , hath mooved me to alter my former determination , of abstayning from all writing , especially during the present estate of Gods Church , more wasted and whithered , then watered , and builded in grace , by superfluitie of writing : I ever was loth to put my hande to the penne , and rashlie to adventure the declaring of my minde , in so deepe mysteries : seeing so many , by their inconsiderate forwardnes in writing , doe darken the trueth , more then cleere it , and doe breed contention , rather , then godly edifying . The sight of whose weaknes , ioyned with the conscience of myne owne inabilitie , as being in iudgement farre inferior , so also in vttering by word , and expressing in writt , the conceptions of my minde , fa●re lesse prompt and able , then many who have so stumbled : hath made me afraide , to medle in such sort , with the sacred truth of God. Moreover , in this contending age , I see and perceyve , that answering of errours , doth more kindle then quench the fire of endlesse strife : presumption of knowledge , deceyving the mindes of manie : and true humilitie , so necessarie a vertue , for learning the mysteries of God , so farre remoued from men , even otherwayes of excellent giftes , that the most part , striving in preiudged humor , more for victorie , then truth : it is hard to finde , almost one , who in this heate of contention , doth not in something , more or lesse marre the soundnes of Gods truth . So dangerous a thing it is to do any thing , in contentious manner , and through vaine glorie , and not in that meeknes of minde , whereby every man esteemeth others better then him selfe . and therefore wisely doth the Apostle forbid oppositions of science , falsly so called , in the handling of Gods truth : as a thing which maketh both them which professe it , to erre concerning the faith : and also turnes others away from the truth : and commandeth the servant of the Lord , not to strive , but being gentle toward all men , to instruct thē with meeknes : and willeth those that are strong in the faith , to receive vnto them , the weake in faith : but not vnto cōtroversies of disputations , because that doth greatly harme such as are weake : who thereby are cast in a greater doubtfulnes and vncertaintie of the maine foūdations . For as a ship before one faire wind , is carried forward in hir course , & saffely brought to the havē : which by contrary blastes , is not onely hindred , but greatly endangered , if not drowned : even so the faith of the Saints , which is to be promoved by the onely simple and sound breath of Gods mouth , in his faithfull servants , all both minding & speaking one thing , must needes bee marveylously hindred in many , and in many quite destroyed by these so many contrarie doctrines , blowing every one against another , and casting the faith of the children of God , vpon so many daungerous Rockes : and tossing it with so manie windes and waves , that it is no marvayle , to see so many , make wofull shipwrackes . It were more to the honour of God , and profit of the Saints , if the Builders were more carefull of keeping vnitie in the truth , in following the true paterne of holsome wordes , in faith and love , which cannot bee condemned : then curious in shewing their knowledge . And that all Pastours , did labour , after th' example of that Prince of Pastours , to lead his people by the still waters : rather then by the turbulent streames of their fighting opinions , and by strange language , to divert the children of God , from the waters of Shiloa , that runnes softlie : which only are able to refresh the Cittie of God. In so doinge , they should not have sinned , in quenching so many smoking flaxes , and breaking so many brused reedes . I speake not against the faithfull labours of Christes witnesses : cōtending with courage against the errors of the common adversarie , either within or without the house of GOD : and opposing them selves , both in plaine simplicitie of trueth , and moderate helpe of arte , to everie corrupt doctrine . But my speach is against our owne intestine debates , arising not so much vpon any substantiall contrarietie , as to much curiositie of judgement , whereas in one and the same pointe , they holding the substance , doe contende for the shadowe . as is too manifest in this same pointe , whereof I am by your Christian importunitie , forced to write touchinge the Iustification of a sinner before God. Wherein even they who doe holde Christ , to bee our righteousnesse , according to the word : doe yet notwithstanding greatly perturbe the peace of the Church , and destroye the faith of many : and give matter of offence to all , in striving for the difference , which is in the measure , rather thē in the matter of their faith . They that see more deepely , by importune and vntimely forwardnes , renting such as are yet old bottells , with their new wine : and they who are not come so farre in knowledge , in vnadvised temeritie , iudging and condempning that , whereto as yet they themselves have not attained . Both fayling in the duetie of love : the one not contenting to have their faith with them selves , vntill without hurte and offence of others , they may imparte it to their edification , and not to their destruction : the other sorte , not having learned in sobrietie , to be wise according to the measure of their owne faith , doe not admitt what more the Lord reveyleth to others . as though the measure of their faith and knowledge , should bee the rule and limittes of the spirit , to binde the whole Church , and every man therein . And this woefull seed of contradiction ( while men are too much addicted to the vaine deceyte of their owne reason ) hath now at last , not onely troubled the faith of the weake ones , but hath begunne , to cast darknes vpon the mindes , of some of the strongest sorte . while they evanish in their owne reasonings about the trueth of God reveyled in the Gospell : as did the Gentiles , in that trueth which God made manifest vnto them in the creatures . These have bene the causes of my vnwillingnes , to give any thing in write , and that now , being overcome by your request , I doe follow a plaine maner of declaration of my minde , without contention with anie , or direct disputing against anie : as being resolved , to have no parte , in the noysome wrangling , of this contentious age . But as one desirous to walke honestlie , in all things : I endevour , to keepe mee within the measure of my owne faith : and to benefitt the Church of God , with that which he hath given me : not hindring , nor envying that others , who have receyved more , do more good in our common Lords worke . Of whom ( as hee who is onely able to give it ) I most humbly crave the gratious direction of his spirit , in this and all my labours : with his blessing therevpon , to your comfort , and theirs who shall have the vse thereof . His grace be with you . Middelburgh , 20. Iuly , 1615. Yours in the Lord Jo. Forbes . A Table of things contayned in this Treatise , according to the order of the Chapters . CHAPTER I. FOure groundes proponed which serve to make vs conceyve aright of the nature of the benefits dispensed vnto vs by God in Christ . 1. The knowledge of Gods Decree . 2. Of Christ as Mediator . 3. Of the order of the benefits . 4. Of their difference . Chap. II. Of the two chief things to be considered in Gods Decree , to wit , the substance , and chief cause of it . The twofold description of Gods Decree or Predestination . And of that which is the most proper . Chap. III. Of the substance of Gods Decree consisting in three things . 1. the persons who are ordayned . 2. that wherevnto they are ordayned . 3. the meane whereby . Of which the first two are spoken of in this chapter . Chap. IV. The third part of the substance of Gods Decree touching the meane of adoption , that is IESVS CHRIST . Chap. V. Of the cause moving God to decree , that is , the will of God cleared from the Persons who are ordayned vnto adoption . Chap. VI. The same cause cleared from that thing wherevnto they are ordayned . Chap. VII . The same cleared from the meane whereby they are ordayned to be adopted . Chap. VIII . Of the second groūd , which is touching Christ the Mediator . Chap. IX . Of the third ground touching the order of Gods benefites , specially of Adoption and Iustification , and of five things serving to cleare the same . Chap. X. Of the first of those fiue touching the order of subsistinge of the persons of the Trinitie . Chap. XI . Of the second of these five , touching the severall obiectes wherein the grace of God is to be considered . Chap. XII . Of the third of these five touching the difference of order betwixt Gods dispensation and our perception . Chap. XIII . Of the fourth of these five touching the different extent or largenes of Gods benefites amongst them selves . Chap. XIIII . Of the last of these five touching the covenant of God. Chap. XV. Of the first reason why most men place Iustification in order before Adoption . Chap. XVI . Of the second reason why most men place Iustificatiō before Adoptiō , drawen from Io. 1. 12. examined in the first point , that is touching the persons there described . Chap. XVII . The examination of the same reason from the second and third pointes therein to be considered , that is the benefit bestowed , and him who bestoweth it . Chap. XVIII . Of the fourth and last ground , serving to cleare the nature of Gods benefites touching the difference of these benefits . and first of the divers manner of speach vsed in scripture touching them . 2. Of these things wherein they agree , and vse hereof . Chap. XIX . Of the twofold distinction of the benefits . 1. according to the maner that we enioy them . 2. according to their particular nature . Chap. XX. A proposition of the doctrine of Iustification & things therein to be intreated , And first of the divers opinions of men touching iustification in generall . Chap. XXI . The foure principall points controverted . 1 touching the efficient cause . 2. touching the materiall cause . 3. touchinge the formall cause . 4. touching the subiect iustified . and the first handled . Chap. XXII . Of the second point touching the materiall cause of Iustification : the different opinions of men , reduced to foure principall : and examination of them . Chap. XXIII . Of the true matter of our righteousnes , what it is , & wherein . & the first handled shewing that Christ only is the matter therof . Chap. XXIIII . Of the second point touching that wherein Christ is our righteousnes : the different opinions of men therein : and the truth examined by six grounds out of the word . Chap. XXV . Of those things in Christ which are required to make that wherein he is our righteousnes , to be righteousnes both in his Person , Priesthood , and actions . Chap. XXVI . Of the formall cause of iustification cōsisting in three things , 1. in Gods giving . 2. in his imputing . 3. in the maner of both . that is by grace . The gift being two fold : the first which is faith is first intreated of in foure pointes : and first , what kinde of gift it is . Chap. XXVI . Of the second point touching faith : to whom , it is given , and in what part or facultie it is wrought . Chap. XXVIII . Of the third point touching faith : what it is : of the divers significations of it . of the true signification of it , when it is said to be imputed vnto righteousnes : of the particular nature thereof , both as it is wrought by God in our hartes , and as our heartes worke by it . Chap. XXIX . Of the fourth and last point touching faith , that is , the end & vse wherefore it is given vnto vs : consisting in foure things . Chap. XXX . Of the second gift which God giveth in iustifying , which is Christ crucified . Chap. XXXI . Of the second point touching the forme of Iustification consisting in imputation : the signification of the word : the thinges that are said to be imputed , and what it is that in iustification is imputed . Chap. XXXII . Of the third point touching the forme of iustification , consisting in the grace of God. Chap. XXXIII . Of the obiect of iustification both what man is in him selfe , and what by grace , when he is iustified . Chap. XXXIIII . Of the finall cause of iustification . Chap. XXXV . Of the description of iustification considered in the particular points thereof , gathered out of the former grounds . FINIS . A Treatise tending to cleare the Doctrine of Justification . CHAPTER I. THE Evangelist Luke , willing to make Theophilus , to acknowledge the certaintie of those things , whereof he had bene instructed : did search out perfectly all thinges , from the beginning : and then did write vnto him , frō point to point . According to whose example , ( for giuing the more full assurāce to mindes desirous of knowledge ) it shall not be amisse , being to treat of the true nature of the Iustification of a sinner , that we first beginning at the very foundation , do shortlie speak of those points , vpon the knowledge whereof , chieflie dependeth the light and evidence of this matter . Amongst divers others : there are foure principall groundes . vpon the sound knowledge ▪ whereof , it evidently appeareth , that the right conception , of the true nature of Gods saving benefits in Christ , doeth chieflie depend . The first is , The sound knowledge of Gods Decree or Predestination . The second is , The knowledge of Christ , as Mediator betwixt God and vs. The third is , The right order of the benefits imparted vnto vs. The last is , The sound knowledge of the speciall difference and distinction , of those benefites amongst them selves . These foure points haue such affinitie one with another : and the knowledge of each one so depēdeth vpō another , that hardlie can any one of them be soundly knowne , without the sound knowledge of the rest . For error in one , doth bring commonly , if not continually , errour in all . Which is manifest , if we lay before our eyes , the different opinions of men , touching this point , which we haue in hande : in the which we shall evidentlie perceyve , that as many mayne differences as are amongest them , concerning the iustification of a sinner : so many different iudgements have they , touching Gods Decree , Christes merite , the order of Gods dispensation , and nature of the benefites dispensed . For according to our mistaking , or confounding , or wrong placing of any of those respectivelie , wee doe mistake , confound and order amisse , the benefites of God : in our conceyving , speaking , or writing of them . Wherefore it is more then evident , that it is dangerous to erre in any of these foure : and therefore before we come to the particular consideration of the benefite of our iustification , I doe esteeme it first necessarie , that for the clearing of the true nature thereof , wee lay some solide goundes in our myndes , concerning the knowledge of these foure pointes : so farre as in generall , is requisite to preserue vs from errour in the particular consideration of any one blessing bestowed vpon vs in CHRIST . CHAPTER II. FIRST then touching Gods Decree , the true nature thereof cannot rightly be knowne , except besides other thinges therein to be considered , we specially vnderstand : First , what is the substāce of it : And secondly , what is the chief ground and cause of it . Which two things doe principally teach vs how to make a right reference of all Gods benefits vnto it , and of it vnto them . and therefore they are chieflie to be marked of vs. The matter or substance of Gods Decree , is two maner of wayes considered in the Scriptures : First more properly : which maner in shew seemeth more strict , and yet doth imply the largest sense . Secondly , in a more improper manner according to the consequent fruites and effects following necessarily vpon the proper substance and nature of Gods Decree , whereby it is most properlie described : which proper description is chieflie to be perceyued in those places of scripture , where the spirit of God purposelie sets it downe , in the owne proper nature : expresly distinguishing it both from Gods purpose or foreknowledge going in order before it , and from Gods election and remanent blessings in the execution thereof following in order after it . Of these places there bee two principally to bee marked , which being compared togither , do make vp the full and sound nature and description of the Decree of God in so farre as it is restrayned to the vessels of honor , in which respect we speake of it in this treatise . The one place is in the first chap. to the Ephes . vers . 5. The other is in the 8. chap. to the Rom. ver . 29. In the first it is thus described , He hath predestinated vs vnto adoption through Iesus Christ in him selfe , according to the good pleasure of his owne will vnto the prayse of the glorie of his grace . And this is the most proper and most perfect definition of Gods Decree , from the next and most proper blessing vnto which we are predestinate , and wherevpon al the rest ( from which the Decree of God in other places is more improperly defined ) do consequently depend as necessarie effects and adherents thereof . And this appeareth to bee manifest by the other place , where it is thus described : Those whom hee knew before , he also praedestinated to be made like to the Image of his Sonne . Which place compared with the former , doth shew evidentlie , that in the former description , conteyned in the first chap. to the Ephe. all blessings wherein stādeth our cōformitie to the Image of Christ , are such necessarie consequences of adoption and inseparable adherents thereof : that to be predestinate to adoption includeth them all . And for this cause is it that sometimes the Decree of God is described from them , as namely from eternall life , Act. 13. ver . 48. As many as were ordayned vnto eternall life , beleeved . And from salvation , as 1. Thess . 5. 9. God hath not appointed vs vnto wrath , but to the obtayning of salvation through our Lord Iesus Christ , &c. And these we call more improper descriptions of Gods Decree , because they are taken from the fruites and effectes , or inseparable consequences of that blessing wherevnto wee are saide most properly to be predestinate , which is adoption , whereby Gods Decree is most properly described , because in Gods dispensation to vsward it presupponeth no preceeding benefite , whereof it should be the effect , but is the next ende wherevnto God doth ordayne vs : and so the first blessing of God , which he doth bestow vpon vs in Christ : comprehending in it by necessarie consequence all the rest : as inseparable fruites and effectes thereof : and therefore is it that in that other place , in the 8. to the Rom. Gods Decree is described from the making of vs cōforme to the Image of his Sonne : which alwayes presupponeth the making of vs sonnes , in his sonne , to goe before it . CHAPTER III. HAving now considered the places where the decree of God is most properly described , wee are next out of them to marke what is the substance of it , which is cleerly sett downe to consist in three thinges . The first is , The Persons who are ordayned . The second is , The thing wherevnto they are ordayned . The third is , The Meane whereby they are to receive that wherevnto they are ordayned . Touching the persons , they are described in the 8. Chap , to the Rom. from Gods foreknowledge or purpose , where it is said , Those whom he knew before , them also he predestinated : and therefore is it that predestination is said to be according to the purpose of God , Ephe. 1. vers . 11. And to the same effect election is said to be according to the foreknowledge of God , 1. Pet. 1. 1. and 2. And this is that sure foundation of God which never fayleth : as sayeth the Apostle to Timoth . the 2. Epist . chap. 2. v. 19. whereof also Iames speaketh Act. 15. 18. as the ground of the calling of the Gentiles to the participation of grace with the Iewes : when he sayth , from the beginning of the world God knoweth all his owne workes . Which two places , lead vs to the consideration of these two things : First , that the foreknowledge of God , or his purpose doth comprehend the determinate and complete number of all that are predestinate , and according thereto effectually called . Secondly , that those who are so called , that is according to Gods purpose or foreknowledge , doe remayne sure , and never can so fall away from grace and from the trueth of God , that they should erre frō the marke . But heere it is not my purpose to speake more of the persons that are ordayned : because heereafter we wil have occasion at greater length to entreat of them . The second thing in the substance of Gods Decree to be considered of vs , is that wherevnto they are ordeyned , which by the Apostle is called Adoption , that is sonneship or filiation . When he sayeth , he hath predestinated vs vnto adoption : which benefire implieth all the rest , which consist in these things whereof we are made partakers in the sonne of God : to make vs conforme to his Image both in death and life , in suffering and reigning with him . Which as we haue said , appeareth evidently by that other description of predestinatiō set downe in the 8 , chap. to the Rom. where it is said , that he hath predestinated vs to be made like to the Image of his Sonne . Whereby it is evident that the thing , whereto first and principally we are predestinate , is to be sonnes , by adoption : and secondarily in and vnder that adoption , we are , by infallible consequent , predestinate , to bee made like vnto the only Sonne of God. For first we are made Gods sonnes in his sonne : & then we are made like Gods sonne , in his sonne , for the conforming of vs vnto Christ , succeedeth not only in order , but also in some respect , in time , vnto our being sonnes in him , according to that saying of Iohn , in his 1. Epist . chap. 3. vers . 2. We are now the sonnes of God , but yet it is not made manifest , what we shal be : and we knowe that when hee shal be made manifest , we shal be made like him , for we shall see him as he is . And to the same effect speakes the Apostle to the Colossians , chap. 3. vers . 3. and 4. saying , That we are dead , and that our life is hid with Christ in God : and when Christ , who is our life , shall appeare , then shall we also appeare with him in glorie . For this ground is to be well marked , that the likening of vs who are made sonnes in Christ , requireth necessarily , the manifestation of Christ vnto vs , to goe before in the same blessings , wherein we are to be made like vnto him . For as to make vs sonnes by adoption , requireth necessarily the revelation of Iesus Christ , as the sonne of God vnto vs : so the conforming of vs vnto him , either in death or life , requireth necessarily that he be manifested to vs in his death and crosse , and in his life and glorie . Therefore doth Peter in his 1. Epist . chap. 1. vers . 13. ascribe the bringing of all grace to vs , vnto the revelation of IESVS Christ , saying : Trust perfectly in that grace which is brought vnto you , in the revelation of Iesus Christ . And of this it commeth to passe , that in this present life , we are in some measure made like vnto Christ , in the communion of the benefites flowing from his death and suffering , and his resurrection from the death : because he hath alreadie appeared to vs in these things . But in this life , we are not , neither shal be made like vnto him in his glorie , which followeth the resurrection frō the dead : because in that , we cannot be made conforme vnto him ; vntill that he appeare vnto vs againe , in glorie . but we rest in full assurance of it : because of our conformitie in his death , alreadie begunne . For as sayth the Apostle Rom. 6. 5. If we haue bene planted with him vnto the similitude of his death , we shall also be planted with him to the similitude of his resurrection . And this assurance made the Apostle Paul , to labour above all things , to know Christ , and the vertue of his resurrection , and the fellowship of his sufferings , in being made conforme to his death , Phil. 3. 10. because as in the same place he declareth by that cōformitie , vnto his death , he did know , that he should attayne vnto the resurrection from the dead : that is , the glorious and immortall estate in all perfection , which the Saints doe enioy , in the resurrection from the dead . In respect of this ground , it is , that first & principally , as we haue said , we are predestinate vnto adoption , as vnto that wherein Christ is first of all to be manifested vnto vs : and in the communion whereof , is builded and grounded , our communion with him , in all other things , wherein he is heereafter to be revealed vnto vs : to this ende that we may bee made like vnto him . This is one of the mayne pointes , chiefly to be marked , in the consideration of the substance of Gods Decree . Which not being rightly conceyved , maketh that not onely the Decree of God it selfe , is mistaken by many : but also that the benefites of God in Christ , are both wrongly defined , and ordered , and specially the benefite of Iustification : as heereafter wee will see more cleerly . CHAPTER IIII THE third thing to bee marked in the substance of Gods Decree , is the Meane , whereby we are to attayne vnto that , wherevnto we are predestinate : that is , whereby God hath ordayned vs , to be Adopted , which is Iesus Christ , according as the description of predestination contayneth : when it fayeth . That we are Predestinate to be adopted through Iesus Christ . Of which point for avoyding idle repetition , we will not speake much , vntill we come to the second of these foure points : which we haue propounded to be considered : because vnto it , it properly belongeth : onely these two things , we are to marke , by the way : First , that Iesus Christ , is not the cause why , but the Meane , whereby God doth ordayne vs to adoption . Which will more clearly appeare , when we speake of the cause , mooving God to predestinate vs. The second thing that we haue to marke , is , that all other secondary Meanes , whereby in the Scriptures we are said to be made sonnes , or iustified , &c. as namely , the Gospell preached , the Sacramentes , & faith : are no wayes to be esteemed Meanes , simply in respect of them selves , but only by relation , and reference to Christ : in and by them revealed , offered , and receyved . Which is most evident , by the description aforesaide of predestination : in the which nothing saving Christ alone , is set downe to be the Meane , whereby God ordayneth vs to be adopted : so that it is not the word but Christ revealed by the word , neither the Sacraments , but Christ signified by the Sacramentes , nor faith , but Christ receyved by faith , which in proper sense maketh vs sonnes , and iustifieth vs. They only by consequence and mediatly being said in Scripture , to make vs sonnes , and Iustifie vs , &c. because they are the meanes , appointed of GOD , whereby we atteyne vnto Christ , who is the onely proper and immediate meane , whereby we are Adopted and Iustified , &c. Neither are they appointed mediate Meanes , absolutely necessarie , vnto our adoption and iustification : Christ onely being the immediate and absolute necessarie Meane , appointed of God for the enioying of these blessings : as being the onely matter & substance of them , in him selfe . The word Sacraments and Faith being in them selves , neither part nor portion of the Matter and substance of these benefites , but onely the signes , or seales , or instrumentes of enioying him , who alone is the substance . And that onely vnto such , as are partakers of the outward dispensation of the covenant . others who die before they either heare faith preached , or are made partakers of the Sacraments , such as are many children of the faithfull , & such also as are called like vnto the thiefe , in the last houre : being adopted of God , and iustified through Christ , without them , and therefore , when in the Scriptures , the spirit of God doth indifferently attribute our adoption , iustification , salvation , &c. vnto Christ , and vnto ●aith : yet they are not of a like large extent , nor alike relatiue , in all persons adopted , iustified , and saved , &c. For albeit actuall beleeving , doth necessarily imply Christ : yet to be adopted and iustified through Christ , doth not alwayes , in all persons , necessarily imply actuall beleeving : seeing that faith , commeth of hearing the word preached : and therfore is to be restrayned to such as are by outward dispensation called : which all that are adopted , and iustified , are not : for we are to distinguish betwixt these two things : that is , to be partakers of the covenant , and to bee partakers of the outward dispensatiō of the couenant : and therefore when it pleaseth God by outward dispēsation , to call those who are within the covenant : these meanes are then necessarily required vnto salvation . For we are bound to these outward Meanes , when it pleaseth God to vse them towards vs , for our calling : but God is no wayes bound to them , nor his grace in Christ , but that he may freely , by his grace , without them , performe his Decree through Iesus Christ in vs : after the manner knowne to him selfe : whose wayes are past finding out , els , if those meanes , were absolutely necessarie in all , who are within the covenant : then certainly the children of the faithfull , who , according to the Scriptures , are within the covenant , dying without externall dispensatiō of the covenant : should , contrarie to the scriptures , not be accounted holy . Of this it followeth , that whē it is said in scripture , that without faith it is vnpossible to please God : that wee are to vnderstand that saying , prudently , least we fall in a dangerous error : so as to esteeme the children , of whom cōsisteth the kingdome , not to be acceptable to God : who notwithstanding , are baptised , as belonging to God in Christ ▪ and heyres of that righteousnes , which is by faith : although they haue never heard saith preached . Of all these things we may easily perceive , that seeing Christ , who is the matter of our righteousnes & life , is not the cause why but the Meane , whereby , God doth decree to adopt vs , & iustifie vs , &c. that faith , which is no material but instrumental Meane , can much lesse be the cause why , but a meane , wherby , God doth predestinate vs , to be adopted , iustified , and glorified : otherwise faith , which is powerfull onely in respect of Christ : should be of greater respect , with God , then Christ himself : which were abominable to thinke . In danger of which sinne , many notwithstāding do fall : in defining , both Gods decree , and our iustification . When as they distinguish not , first , betweene the thing which is decreed , and the cause moving God to decree that which he decreed . Secondly , whē they distinguish not , in the thing which is decreed , that whervnto we are ordeyned , from the Meane , wherby God doth ordayne to adopt vs. & thirdly , whē in the meane , they distinguish not , betwixt that , which is absolutly necessarie , in all within the covenant : frō those things , which only are necessarie , in such , as not only are within the covenant , but also are called by outward dispensation thereof : and which are not , substantial partes of our righteousnes , but accidentall meanes therof . except we will say , that to be iustified by Christ , and by faith , is one , and the same thing , in proper and not borrowed speach . which is impossible : except we hold that faith in proper and not figurative speach , doth signifie Christ . These oversights , cause some to make faith the cause moving God to predestinate vs to adoption , &c. and others , to esteeme faith , not to be the Meane , and that instrumentall & that in some case only : but the very matter of our righteousnes . and that not in borrowed or figurative , but in simple and proper speach . of which matter we shall have occasion to speak heereafter . CHAPTER V. THis much being spoken , of the substance of the Decree . we are next to consider , what is the cause that moved God to make this Decree . Where we are to observe , that we doe not speak of the final cause : which is the prayse of the glorie of Gods grace . neither yet of the Materiall cause , and that which in the schooles is called causa procataretica , that is the formost after the first , or after the beginning : which in the substance of Gods Decree , we haue already declared , to be Christ . but the cause we inquire of , is that , which in the schooles is called proegumena , that is to say , which goeth before all causes , and doth leade , order , & guide al the rest . Which the Apost . setteth down in these words : according to the good pleasure of his will. by which words , it is evident , that nothing , either in Christ as Mediator , or in Man himself , or any thing els , without God : but only Gods owne will in him selfe , was the cause that did move God , to predestinate such as are predestinate , and to predestinate them vnto that wherevnto they are predestinate , that is adoption : and to predestinate them to be adopted , by no other Meane , except through Iesus Christ alone . so that both Gods action of decreeing , & the persons who are predestinate , and the thing wherevnto they are predestinate , & the Meanes whereby they are predestinate , doth depend vpō no cause without God , but vpon the cause that is in God him self : and vpon no cause in God him selfe , except only his will. Which sometimes is called in the scriptures his Mercie , his love , his grace , his purpose , his gift , his good pleasure and counsell of his will. And for the clearer vnderstanding of this point , we are carefully to marke , these two phrases , conteyned in the description of predestination . The first is , that God is said to have predestinate vs in him selfe . The seconde is , that he is said to haue predestinate vs according to the good pleasure of his owne wil. By the first of these sayings , the spirit of God would teach vs , that God went not without him selfe , neither consulted with anie thing but him self , neither looked to any thing that was not in him self : when he did predestinate vs. and so cōsequently that the Decree of God , or predestination , is an action of God , not in Christ the Mediator , nor in vs that are his members , but in God him self . For the benefites of God towards Mankinde , and the fruites of his love to the vessels of honour , are clearely distinguished in scripture , in three degrees . The first is , of those things , which God doth in him selfe . of which kinde are , his purpose , foreknowledge & predestination . The second is , of those things which he doth in Christ the Mediator . of which kinde are our election , redemption , and blessing of vs with all spirituall blessings , &c. The third is , of those thinges which he doeth in vs through Christ . of which kinde are our adoption or calling , our iustification , and sanctification , and glorification , &c. By the second pharse , the spirit of God would teach vs , that albeit in God , there be many things set downe in scripture , to be considered , as the fountaynes of Gods working : as namely his infinite wisedome , his omnipotent power , his infinite goodnes , &c. yet this action of predestinating vs to adoption , is only attributed to the will of God. which limiteth the infinitenes , both of his wisedome , power , & goodnes , in all his actions outward , toward the creatures : both in their creation and government , & dispensation of all blessings towards vs , both bodily & spirituall . Heereby we may learne , that our blessednes , if wee shall examine it , in the cause : doth surmount all reason , and all the capacitie of the reason , of man and Angell : seeing it is builded vpon no reason of any creature , or ground of reason in any creature : but vpon the will of the Creator . which is not mooved , directed , or ruled by any thing , that is in the creature , but by it selfe alone : and is the rule of all reason , in the creature , and of things done by the Creator , vnto the creature . This shall yet be more easily perceyved , if we shall severally consider it , in those three pointes of the substance of Gods Decree , before mentioned : that is in the persons predestinate , in the thing whereto they are predestinate , and the Meane whereby . Concerning the persons : who can give a reason why Iacob should be beloved , and Esau hated , before any of them , had done either good or evill : except onely the Will of God ? as it is written . I will shew mercie to whom I will shew mercie : and will haue compassion vpon whom I will haue compassiō , Exod. chap. 33. ver . 19. Rom. chap. 9. ver . 15. And the spirit of the Lord , giving the reason , why the Lord did set his loue vpon Israell , and did choose them : doth remove all respectes , which can bee considered in them . First their number , Deut chap. 7. saying : The Lord thy God hath chosen thee to be a precious people vnto him selfe above all people that are vpon the earth : the Lord did not set his loue vpon you , nor choose you , because you were more in number , then any people , for you were the fewest of all people . Secondly , he removeth their power and strength , Deutero . chap. 8. saying : Beware least thou say in thy heart , My power and the strength of myne owne hande , hath prepared me this aboundance . And thirdly , he remoueth their righteousnes , Deut. chapt . 9. saying : Speake not thou in thine heart , saying : For my righteousnes , the Lord hath brought me in to possesse this Land. And shortly after in the same chap. Vnderstand therefore , that the Lord thy God , giveth thee not , this good Lande to possesse it , for thy righteousnes , for thou art a stiffnecked people . Fourthlie , he cleareth this ground most evidently in the 10. chapter of Deutero . by removing all praerogative and respect of right , or reason in respect of right , why the Lord should haue chosen thē aboue any other people , all people being alike belonging to the Lord , saying : Behold heaven , and the heaven of heavens , is the Lord thy Gods : and the earth , and all that therein is : notwithstanding the Lord set his delight in thy Fathers , to loue them , and did choose their seed after them , even you , above all people , as appeareth this day . Moreover , the same point is yet further cleared by the Lord him selfe in the Prophesie of Ezechiel , chap. 16. by removing all respect of their worthines , or perfection , declaring their wretched estate , in them selues , in filthines , and naturall corruption , in the very tyme , when the Lord did choose them , saying : In thy nativitie , when thou wast borue , thy navell was not cut , &c. And when I passed by thee , I saw thee polluted in thy owne blood , and saide vnto thee : When thou wast in thy blood , thou shalt live , &c. And this ground , is made cleare , by Christ him selfe , Math. chap. 11. vers . 25. 26. when he speaketh of the persons vpon whō the Lord bestoweth his grace , and of the reason moving him thereto , saying : I thanke thee O Father , Lord of heaven and earth , because thou hast hid these things from the wise and men of vnderstanding : and hast opened them vnto babes , It is so Father , because thy good pleasure was such . These wordes doe plainely teach vs , that the will of God onely , without any reason in the creature : yea which is more , contrarie to all reason that may seeme to bee in the creature , is the cause of Gods mercy towards man. When the simple are preferred to the wyse : the weake , to the strong : the poore , to the rich : the vyle , to the honorable : and which is yet more strange : the sicke , to the whole : and sinners , to the righteous . Therefore to conclude this point , we shall see sufficiently the evidēce of it , by comparing the first of Iohn . vers . 13. with the first of Iames , vers . 18. in the 1. of Iohn it is said , That the prerogative to bee the fonnes of God , is given to those who are borne , not of bloods , nor of the will of flesh , nor of the will of man , but of God. And in Iames it is said : That of his owne will , God begate vs. Of which it appeareth evidently , that the persons who are ordayned vnto adoption , are pre destinate , chosen and called : for no cause without God , either in Christ as Mediator , or in them selves : but only of Gods free will , & good pleasure . For it is not in him that willeth , nor in him that runneth , but in God , that sheweth mercy , Rom. chap. 9. ver . 16. CHAPTER VI. WE are next to consider the same ground , in that wherevnto we are ordayned : which is adoption : including in it , our conformitie with Christ in righteousnes , holines , life and glory , &c. of all which benefites , there is not one , which is not the gift of God : and that of meere grace : according to his wil & good pleasure . For albeit al blessings be in Christ : yet neither he , nor any of thē in him , are given to vs , but according to the wil of God. so that he is a Saviour & Redeemer of none but of such as pleaseth God of his good will : so that his death & satisfaction for sinne , is not for any , nor imputed as righteousnes . vnto any , for any cause , either in Christ , or Man : but only to such as it is the wil of God to give it . therefore doeth the Apostle say , Rom. chap. 11. ver . 7. that the Election hath obtayned it . to shew vs that the cause of obtayning the promise , & all blessings therein contayned , dependeth neither vpon Christ as Mediator , nor vpon Man , but vpon the Lords free choice : who giveth Christ , for whō and to whom he will : and therefore is Christ him self called the gift of God , Iohn chap. 4. ver . 10. and Iohn chap. 3. ver . 16. because even he is given vnto vs of grace : according as the words of Iohn declare manifestly saying : God so loved the world , that hee gave his onely begotten Sonne . And although all power bee given vnto Christ both in heaven and earth : yet in dispensing of life , he is limited by the Fathers will. and therefore saith him selfe , that al power is given him to this end , that he may give eternal life , not to all , simply and indifferently : but to all , that the Father hath given him . Iohn chap. 17. vers 2. And that because such is the Fathers will : as Christ him self witnesseth , Ioh. cha . 6. ver . 39. This is the will of my Father that sent me , that of all which hee hath given me , I should loose none . and the reason why hee restrayneth his dispensation of life vnto the Fathers will , whose will and pleasure is that he should save only those whom he had given vnto him , is declared by Christ him self in the verse immediately preceeding , saying : I am come downe from heaven , not that I should doe myne owne will , but the will of him that sent me . which wordes plainly teach vs , that the dispensation of life , dependeth not vpon the will of Christ as he is Mediator , much lesse vpon the will of Man : but only vpon the good wil & pleasure of God. And this is cleere in all the blessings bestowed vpon vs in Christ , & of al the meanes which God grants vs to bring vs to the communion of the blessings , which all , are said in scripture to be according to the will of God : and to be given vs freely by grace : as namely the revelation of the mysterie of godlines , Eph. chap. 1. ver . 9. & preachers to reveale it . Eph. cha . 3. ver ▪ 7. &c. and Gala. chap. 1. ver . 15. 16. also the benefit of our calling , 2. to Timot. chap. 1. vers . 9. also our beleeving , and by faith assenting to the calling of God , 1. to the Corint . cha . 12. ver . 9. 11. and Ephe. chap. 2. ver . 8. Phil. chap. 7. ver . 29. and 2. chap. ver . 13. Rom. chap. 11. ver . 7. Ioh. chap. 6. ver . 36. 37. and 44. 45. and Math. chap. 11. vers ▪ 25. 26. and Mat. chapt . chap. 13. ver . 11. Also the gift of perseverance , 1. to the Corinthi . chapt . 1. vers . 8. 9. and Iohn chap. 10. verses 28. 29. and 1. Epist . of Iohn chapter . 2. vers . 27. and chapter 3. vers . 9. 1. to the Corinthians chapter 15. vers . 57. and 58. 1. epist . to the Thess . chap. 5. ver . 23. 24. and 2. epist . to the Thessal . chapter 16. verse 17. and I eremy chap. 31. vers . 32. 33. and chap. 32. ver . 40. & so forth of all the remanent benefites of God , and namely of our Iustification : for we are iustified freely by grace . And therefore even the righteousnes of Christ whereby we are iustified , is said to be the gift , of God , & that of free grace , Rom. chap. 5. vers . 15. 16. 17. For of whatsoever worth , vertue , & value , the satisfaction made by Christ be of in Gods sight : far exceeding al vnworthines and weaknes of all mankinde : yet it is no farther extended nor given to any moe , but such as is the good will & pleasure of God , Neither is it contrarie vnto this , that all the blessings of God are said to be in Christ , and we said to be blessed with all spirituall blessings in him . For neither he nor they in him are made ours for any cause , either in him , or vs : but onely by the will & good pleasure of God , which is manifest by the saying of the Apostle , Ephe. chap. 1. ver . 6. which is , That God by his grace hath freely made vs acceptable to him selfe in his beloved Sonne . Which wordes doe evidently witnes , that although GOD give vs no blessing but in Christ , yet the cause moving God is only his owne grace and good pleasure : which excludes all other cause whatsoever , either in Christ or in vs. Neither is this to be vnderstood of the benefites themselves onely , but also of their measure : which also dependeth wholy vpon the purpose and good pleasure of Gods will. Which is cleare by the speech of Christ , in the 20. chapt . of Math. ver . 23. And Marke , chap. 10. ver . 40. where he sayeth : To sit at my right hande and at my left hande , is not myne to give : but to whom it is prepared of my Father . Moreover , this is not onely to be vnderstood of the blessinges them selves , and of their measure : but also of all the circumstances concerning their dispensation . Which wholy depend vpon the will of God : who hath assigned the seasons , which were ordeyned before : and the bounds of mens habitatiō , Act. chap. 17. vers . 26. And who hath put the times and seasons in his owne power . Actes chap. 1. vers . 7. and hath appointed a day of grace to every one that shal be called . Hebr. chap. 3. ver . 13. and 15. and Hebr. chap. 4 vers . 7. 8. and 9. so that the reason that one is called from the wombe : another in his mid-age : another in the houre of his death . why the Gospell is salvation , first vnto the Iewes , and next vnto the Gentiles : why Christ did come at such a time : died at such a time : and the Gentiles not called till such a time : is the onlie appointmēt of Gods will , who , as saith the Apostle , Ephe. chap. 1. vers . 11. Doth all things according to the counsell of his owne will. Thus it is manifest , that not onely the blessings in Christ , & the measure of them : but all circumstances of these blessings , either in respect of persons , place , time , or maner , doe depend wholie vpon the counsell of Gods will. CHAPTER VII . IT resteth now thirdly , that we trye the truth of this same ground in the third point of the substance of Gods Decree , that is in the Meane whereby we are predstinate vnto adoption , which is Iesus Christ . of whom it is manifest in the Scriptures , that he is the Meane of our happines by the same will of God. as is evident by the Apostle , Coloss . chap. 1. vers . 19. & 20. For it pleased the Father that in him should all fulnes dwell , and by him to reconcile all things to him selfe , making peace by the blood of his crosse . For first there was no cause in Christ , why hee should haue beene made Man , and sinne for Man. Secondly , there was no cause nor reason in vs which could move the Father , to give him to the death for vs : or which could move him , to become our brother , and to lay down his life for vs , but as sayth Iohn , cha . 10. vers . 18. He receyved this commandement from the Father to laye downe his life . And the Apostle Peter Acts chap. 2. ver , 23. sayeth plainly : That he was delivered by the determinate counsell and foreknowledge of God. And the scriptures doe witnes , Hebr. chap. 3. ver . 2. & Hebr. chap. 5. ver . 5. that Christ did not take this office to him selfe to be either King , Priest or Prophet of the house of God : but that the Father did give it him . and as he receyved it from the Father , so doeth he performe it , not according to his owne will , but according to the will of the Father that sent him . that is , hee layes downe his life for none but such as the Father willeth : that is the sheep which the Father giveth him : that he should give them eternall life , Ioh. chap. 10. 14. 15. 16. compared to Ioh. chap. 17. ver . 2. and Esay chap. 8. ver . 18. compared with Hebr. chap. 2. ver . 13. 14. and 15. 16. & 17. neither doth he make intercession for any but for such as the Father had given him : but secludeth all who were not given him of the Father from al benefite of his intercession , and fruit of his death , Ioh. cha . 17. ver . 9. Thirdly , he manifesteth the name of God , and giveth the wordes and the glorie which the Father hath given him , to no others , saving those alone whom the Father had given him . In the same chapter 6. vers . 22. and 26. Fourthly , he giveth eternall life to none but such as the Father hath given him . Iohn chapter 6. verses 37. 38. and 39. And Iohn chapter 10. vers . 26. 27. 28. 29. And Iohn chapter 17. vers . 2. for the worke which he performed on earth ▪ the Father did give it him , that hee should doe it : as he him self witnesseth Iohn chapter 17. and verse 4. Wherefore also in the performing thereof , when the bitternes of that cuppe which the Father had given him to drinke , maketh him in his agonie to will , If it were possible that it might passe from him : He rangeth his owne will in order , and submitteth him selfe to the will of his Father , saying : But not my will , but thy will be done . Mathew chap. 26. vers . 39. and 42. Of all which groundes it evidently followeth , that what Christ is , as Mediatour : and what he doeth , as Mediatour : and to whom he doth any thing , by Mediaton and intercession , is all by the will and appointement of GOD , according to his good pleasure . Whose Decree , and free election , according to his will , boundeth and limiteth IESVS Christ the Mediatour , in his suffering , intercession , and whole performance of his office , and dispensation of all blessings vnto righteousnes and life , as is cleare in the 11. chapt . to the Romanes , verses 5. and 7. Of all that is spoken , touching either the substance or cause of Gods Decree : we may easilie perceyve , that the whole Decree of God , in all the substance of it , dependeth vpon nothing but onely vpon the will of God : so that he predestinates , because it is his will , and he predestinates so many and no moe , because it is his will. And hee predstinates them to adoption , because it is his will. and he predestinates this adoption to be thorough Iesus Christ , because it is his will. Whilest men in humble reverence , doe not acknowledge this , and acquiesce in it , as the trueth of this matter , they not onely fall in blasphemouse errores against God : but involve themselves in the daunger of that curse , pronounced by the Prophet Esay , chapt . 45. vers . 10. Woe be to him that striveth with his Maker . Woe vnto him that sayeth to his Father , what hast thou begotten ? Or to his Mother , What hast thou brought foorth ? Which surelie they doe , which search for a reason of this will of GOD , as though the Lord could not be iust , in ordayning some vnto adoption , and not others , vpon his onely will : but that some cause there must be in the creatures of this difference of his will : what is this else but to buyld the equitie of Gods doeings vpon the creature , and not vpon God the Creator him selfe . making things iust , not because he willeth them , but because he willeth them according to that , which he findeth in the creature : and which in the iudgement of man , seemeth to be a iust reason why God should doe so . even as though the Potter , of one & the same lumpe of clay , did not freely according to his owne will , make one vessel to honor , & another to dishonor , without any respect of any worthines , or any reason whatsoever taken frō the clay . Surely it is a wretched Divinitie which doth not simply acknow ledge all things iust which God willeth : evē because he willeth thē : although they not only passe the capacitie , but also appeare most cōtrary to humane reason . For , are not his iudgements vnsearchable , & his wayes past finding out ? who thē shal finde out the reason of his counsels , and declare the causes of his will ? We will conclude this point , with the saying of Augustin , touching these mē , lib. pri . ca. 2. de Genes cont . Manich. They seeke to know the causes of Gods will , when as the will of God it selfe , is the cause of all things that are : for if the will of God have a cause : there is something that goes before the will of God , which is not lawfull to beleeve . The vse we are to make hereof , in the doctrine of iustification , is great : for first , heereby wee learne , that Gods Decree is not buylded vppon our righteousnes , as the cause thereof , but by the contrarie , that our righteousnes is builded vpon Gods Decree . For God doeth not predestinate vs , because of our righteousnes : but he maketh vs righteous , because he hath predestinate vs : so that whether our righteousnes consist in Christ and his sufferings , or as some doe thinke in workes , or as others doe esteeme in faith : yet it still holdeth , that this righteousnes , is never the cause why God predestinateth vs. Secondly , wee learne of this point : that whatsoever be our righteousnes , we must goe aboue our selves , & aboue our righteousnes , to search the cause why it is ours . For it is not any thing in vs , nor any thing in that , that is our righteousnes , but the will of God in God himselfe , which is the ground of our enioying it . Thirdly , we learne heereby , that whatsoever we seclude from the Meanes of our righteousnes , iustification , and life , yet Christ can never be secluded . seeing God Decrees , to doe all what he decrees : thorough him alone . Thus much concerning the Decree of God , and the nature thereof . CHAPTER VIII . NOW followeth the second point : which standeth in the knowledge of Christ , as he is Mediatour . Whereof , because divers things have bene already spoken , we wil be the shorter . The mayne point , chieflie to be considered in this head , is this : that no man is made , that , vnto the which GOD doth predestinate him , in him selfe and through him selfe , but in and through another , which is IESVS Christ onely : who being ordeyned of God , the Meane of al his mercie to Mākinde , he commeth in , as Mediatour betweene God & vs , in all things decreed of God for vs : so , as we are to expect nothing of all that is decreed concerning the vessels of honour , whether it bee in making of vs sonnes , or making vs cōforme to the Image of his Sonne , in righteousnes and glorie : but only in and through Iesus Christ our Lord : in whom alone all the promises of God are yea and amen . For he is the first borne among all the sonnes of God : and the beginning and first begotten of the dead : for it is the Fathers will , that in all things hee have the praeeminence , Rom. chap. 8. ver . 29. Col. chap. 1. ver . 18. Thus , albeit God in him selfe and of him selfe ordayne vs to great dignitie and manifold vnspeakeable blessings , yet this honour doeth he reserve vnto his only begotten sonne , that of all these blessings we shall enioye none , except in & through him onely : so that it is true that we are ordayned to nothing without Christ : but not in that deceitfull sense , whereby the mindes of many are deluded : as though he were the cause why GOD doth ordeyne vs to adoption . The Scripture teacheth vs farre otherwise : distinguishing betwixt the cause why God decreeth vs to adoption : and the cause why he ordeyneth vs to this adoption through Christ onely . Setting downe the cause of the Decree , to be his owne will & good pleasure in him selfe . And declaring the cause , why he ordeyneth vs to be adopted through Christ to be this , that Christ might be the first borne among manie brethren : and that he might have the praeeminence in all things : wherevpon it followeth , that albeit he be not the cause why we are ordeyned to adoption , yet notwithstanding seeing it is Gods will to performe towards vs his gracious purpose and good pleasure of his wil , only in and through Christ , that of necessitie , we must first enioy him , before we can enioy any thing , of that that is decreed . And therefore it was the Fathers will that in him should all fulnes dwell , Coloss . chap. 1. vers . 19. That out of his fulnes , we all should receyve . Iohn chapt . 1. vers . 16. And for this same cause is it said , That God hath made him wisedome , righteousnes , sanctification , and redemption , and that vnto vs , 1. Corinth . chapt . 1. verse 13. For whatsoever God hath made Iesus Christ the Mediatour , he hath made him that for our cause : so that the love of God to vs and the good pleasure of his wil towards vs , is the cause why Christ is made of God the meane of our salvation . And therefore , in the consideration of Gods Decree , Christ as Mediatour , commeth in order , after the consideration of that wherevnto we are ordayned : although in the executiō and performāce of Gods Decree , Christ in vs must goe before all other things ordayned for vs : for that is the nature of all Meanes , which are subordinate to that , whereof they are appointed to be Meanes . Thus God first in order purposeth and decreeth what to doe to vs : and secondly by what Meanes : but when hee performeth his Decree , he first prepareth the Meanes : and then accomplisheth thereby , his purpose and decree towardes vs. For if the Lord had never ordayned vs , that are men , to bee made his sonnes : he had never ordayned his sonne , to bee made a Man , this is cleere by the Apostles speech wherein he declareth the cause why the sonne of God , did take mans nature vpon him . Hebr. chap. 2. ver . 14. saying : For asmuch therefore , as the children were partakers of flesh and blood , even he likewise tooke part with them : And thereafter shewing the cause why not only he tooke our nature● but also did take it with the same infirmities ( sinne only except ) wherewith our nature is indued , he vseth these speeches : For it became him in all thinges to be made like to his brethren . Hebrewes chap. 2. vers . 17. according to which grounde it is saide in another place , That God sent his Sonne in the flesh , in the similitude of sinnefull flesh , Roman . chap. 8. vers . 3. This point is evidently cleare by the same Apostles speech , Galath . chap. 4. verses 4. and 5. when hee sheweth the ende wherefore God sent his sonne in the flesh , saying : VVhen the fulnes of tyme was come , God sent foorth his owne Sonne , made of a woman , &c. that we might receyve the adoption . Letting vs see that in Gods execution hee giveth vs the adoption to the which he ordayned vs by the same Meane thorough the which he ordayned to give it vs. Thus we may see evidently , that that parte of Gods Decree , touching the Meane of our adoption : doeth in order of Decreeing , depende vpon the former parte , touching the adopting of vs : but in order of performing , the sending of Christ , made of a woman , and made vnder the Law , and made righteousnes , sanctification , and redemption , &c. doth goe before our adoptiō . For he was not made the cause of eternall salvation to his owne , till he was perfited , Hebr. chap. 5. vers . 9. For which cause the Apostle sayeth Hebr. chap. 2. vers . 10. when hee gives the reason why he was made to taste of death : That Christ being to bring many children to glorie , it became him for whom are all these things , and by whom are all these thinges , to perfite or to consecrate the Prince of their salvation , through afflictions . This shall be yet more cleare if wee consider who it is that is appointed the Meane , of our adoption , that is not the Father , nor yet the holy Ghost , but the Sonne only . and that because hee onely is that , vnto the which wee are ordayned . For this grounde we must holde : that what so ever wee are made by grace : it must firste bee in GOD him selfe : and then made ours by our communion and fellowship with GOD. Now this blessing of sonne-shippe which is ordeyned vnto vs , is no propertie of the Father , nor yet of the Holy Ghost , but of the seconde person onely : who by that propertie is distinguished , both from the Father , and from the Holy Ghost : and therefore although the Father and the Holy Ghost doe with the Sonne , not onely ordeyne vs to adoption , but also adopt vs : yet they neither ordeyne vs to adoption , neyther doe adopt vs , through any , but the Sonne alone : for the Father and the Holy Ghost are not the Sonne , neither can be , because their personall properties are incommunicable : howsoever their naturall properties bee common : yea one and the same in all three . because the nature of all three is most simply one and the same . Of which it commeth to passe , that we being adopted thorough Christ : and so consequently called to the communion of Christ in that , which he is by subsisting , that is sonnes : wee are also made partakers of the Divine nature , as sayeth the Apostle Peter . that is , we are made like to all three , in that which they are by nature . for all three have but the selfe same common nature and essence , albeit in subsisting and personalitie , none be that that the other is , and therefore none of them , except the Sonne alone , can bee a meete Mediatour betwixt GOD and vs in the worke of our adoption . For this office of Mediation is not the office of the Divine nature : but of a Divine person , that hath the Divine nature . For if it were the office of the Divine nature which is common to all three alike : and as we have said one and the same in all three , surely it should no lesse belong to the Father , and to the Holy Ghost , then to the Sonne : but as saith the Apostle , 1. to Timoth . chap. 2. ver . 5. There is but one Mediatour betwixt God and Man , that is the Man Christ Iesus . But as every common nature is communicate to others by their personall subsisting , flowing from a person of that same nature ( for no nature hath any existing but by subsisting ) even so we can not be made pertakers of the Divine nature , except first we have our subsisting from one that is of the same nature , and from that person of that nature , which is that , in personalitie and subsisting , which we are ordayned to be : that is fonnes . for we must be pertakers of the Divine nature , by subsisting the sonnes of God , which cannot be naturally , neither in , nor thorough our selves : therefore it is ordayned to be through Christ . by making vs one with him , who by nature , is the onely Sonne of God , that by our fellowship with him , through grace , in that which he onely is by subsisting , or personalitie : we only consequently by grace , be made pertakers of the Divine nature , in our conformitie to the Image of God. For as among men nature doth not produce nature , but one person by procreation of another person doth communicate the same nature : even so in the Godhead , the nature produceth not nature , else there should be many Deities , & so many Gods : but a person produceth a person : and production of a person , carieth with it , communion of nature : even so God doth first make vs his children by adoption in Christ : in which respect he is saide in the scriptures to beget vs : and we are said to be borne of God : which birth bringes with it the participation of the Divine nature . Thus we have to distinguish our communion and fellowship with Christ : which God by his grace bestowes vpon vs , in that personall proprietie of his sonne : whereby we are made members of his bodie , flesh of his flesh , and bone of his bones : that is , the sonnes of God , and brethrē of Christ : which is our adoption . From that communion which foloweth herevpon , & standeth in our participation of the Divine nature : whereby we are made one with Father , Sonne , and holy Ghost . Thus by Gods mercie , in calling vs to the felowship of Christ in his sonne-ship : the Father of Christ is made our Father , and his spirit our spirit , and so consequently the nature of all three communicated vnto vs. And for this first vnion with Christ , which standeth in the communion of the dignitie of his sonne-ship : all Gods children are said in the scriptures to be one , in Christ , Galath . chap. 3. ver . 28. And the whole body mysticall is said to be but one , and is called Christ , 1. Corinth . chap. 12. ver . 12. and for that cause , the promise of God is said to be made , to the seede , as to one , & not to the seedes , as to many , Galat. chap. 3. ver . 16. where we may perceyve , the vnspeakeable goodnes and infinite wisedome of God , in his Decree : Goodnes , in ordayning vs to be his sonnes : and Wisedome , in ordayning him onely to be the meane of our adoption , who in him selfe only is that which GOD ordayneth vs to be . Of which it is manifest , that the Decree of our adoption , goeth in order before all , not only other benefites in Christ , but also before the ordayning of Christ him selfe , to be a Mediator . For if this office of Mediation , did not hang and depend vpon that , which we are ordeyned to be , surely the Father , or the holy Ghost , should no lesse have bene Mediators , then the sonne . Besides these things , it is also heereby manifest , that the benefite of adoption , is the first of all benefites in Christ , and foundation of all the rest . For which cause it is that Gods Decree is most properly defined from it : but of this we shall haue occasion to speake hereafter . The vse that we haue to make of this point , in the doctrine of iustification , is : that seeing God , ordayneth vs to nothing , but through Christ : our righteousnes , can not consist of any thing , that is not in Christ : for as we are made all other thing , whatsoever we are made , in him , so also are we made the righteousnes of God in him , 2. Corint . chap. 5. ver . 21. which ground wel marked , doth cleare many errors : specially those , which are about the matter of our righteousnes . of which , it is a wonder , that such controversies should be among learned men . when as the Scripture of God speaketh plainely , that God hath made Christ , righteousnes vnto vs. 1 Corinth . chap. 1. vers . 30. And that hee is , all in all things . Coloss . chap. 3. vers . 11. And that he filleth all , in all things . Eph. chap. 1. vers . 23. Wherevpon it followeth , that neither , in whole , nor in part , can possibly our righteousnes , consist in any thing , that is in our selves , nor yet in any other thing without our selves , but in Christ only . And thus much concerning the second point . CHAPTER IX . THE third thing , needfull to be knowne , for the right vnderstanding of the nature of Gods saving benefites is , the order in the which they are Decreed , and accordinglie dispēsed vnto vs. In which point , I know there is great neede , of circumspect & considerate dealing : because , albeit in my iudgement , the mistaking of this point , bee no small occasion of the errors , which are mantayned by many of great learning , as in other things ; so speciallie in the point of iustification : yet , notwithstanding the speaking against an error , by the most part received : and almost contradicted by none : must needes at the first , bee distastfull to many : except their mindes bee by grace sanctified , with a greater love of the truthe , then of themselves . The maine point which cleareth all , standeth in this , whether adoption or Iustification be in order first . The greater part , doe holde that Iustification is first . so that first , we must bee iustified in Christ , before wee be adopted to bee sonnes . and therefore , they devide reconciliation , which they make to comprehend both : in Iustification , as the first part , and adoption as the second . But what inconvenience may aryse vpon this opinion , and what an open entry it maketh to many errors , we shall perceyve by these things that follow . Some there bee , and those but fewe : that holde the contrary opinion : and doe rather point at it , then expresly treate of it . esteeming Adoption , to be before Iustification : or rather to bee as if it were the whole : and Iustification reconciliation &c. to be comprehended in it , as the parts thereof : or to follow vpon it , as inseperable accidents and infallible consequences thereof : or to bee nothing , except the way of Adoption . Which opinion seemeth most to agree with the Scriptures . The special ground wherby the first of these opinions is maintayned , is ( besides other places of Scripture ) that saying which is in Iohn chap. 1. vers . 12. which is : as manie as receiued him to them he gaue prerogative to bee the sonnes of God , that is , to those that beleeved in his name . Vpon which place , they , who defend the former opinion , seeme chieflie to rely . as though it did import , Iustification necessarilie to goe before Adoption : because that Christ , giveth prerogative to be the sonnes of God , to none , except such as first have received him , and have beleeved in his name . But before I either speake of these opinions , or yet of this place of Iohn : it shall bee first expedient , for the better satisfaction of all mindes , to lay some groundes , vpon the knowledge whereof , the light of this point dependeth much , in my iudgement . Besides other grounds , there be five of greatest consequence and most expedient to be knowne , for clearing our iudgement in the knowledge of the order of Adoption and Iustification . The first is , the order of subsisting in the blessed and eternall Trinitie . The second is , the distinct consideration of the order of Gods gracious love , in the three severall obiects , in the which it is to be considered . The third is , the order of our sense and perception of the blessings of God in our selves . The fourth is , the difference of extent and largenes , of one benefite , in respect of another , amongst themselves , by mutuall reference of one to another . The fist and last is : the consideration of the covenant of grace , which God hath made with man in Christ . CHAPTER X. THE first ground , is most necessarie to be knowne : not only to the end that we may know God in him selfe aright : but also , that we may know , his gracious working towards vs aright . Wherein by the speciall consideration of the Trinitie : three things are to be marked . First , That every worke of grace , is the worke of all three . Secondly , That the order of their working , is according to the order of their subsisting : so that in every worke , the Father is first , the Sonne second , the holy Ghost third , in order of working . Thirdly , That in respect of these two former groundes , these workes of grace , which according to the maner and order of subsisting , are most properly attributed to every person : according as their maner of working doth chieflie shine and appeare in every worke : are to be ordered , according to the order of the persons them selves . So that the actions , attributed to God the Father , are in order first : the actions attributed to the sonne , in order seconde : and the actions attributed to the holy Ghost , in order third . And this consideration , of the order of Gods working , is no more to be altered , then the nature of God it selfe : in whom the vnitie of essence , is no more essentiall , then the Trinitie of persons . These three pointes , are cleare in the scriptures of God. The first : when one , and the selfe same worke , is sometimes attributed to the Father , sometimes to the Sonne , and sometimes to the holy Ghost . to teach vs that not onely these three persons , are but one God in nature : but further , that what thinges the one doth , the other doth also . according as Christ sayeth : My Father worketh vnto this time , and I also worke , Iohn chap. 5. ver . 17. And againe : VVhatsoever things the Father doeth , the same things doth the Sonne . likewise , Ihon chap. 5. vers . 19. The second of these pointes , is likewise manifest in the scripture : when in one and the same worke : The Father is made in order of working , first : the Sonne , second : and the holy Ghost , third : according to the saying of Christ : The Sonne can doe nothing of him selfe , except he see the Father working . Iohn chap. 5. ver . 19. And againe , I doe nothing of my self . as I heare I iudge . Ioh. cha . 5. ver . 30. And againe : The thinges that I speake , I speake them so as the Father said vnto me , Iohn chap. 12. ver . 53. And againe , The Spirit he shall not speake of him selfe : but whatsoever he shall heare , he shall speake . He shall glorifie me , for he shall receyve of myne , and shew it vnto you . Iohn chapt . 16. verses 13. and 14. By which speeches , it is manifest , that as the Father , subsisteth in order first , and so in order possesseth life before the Sonne : and the Sonne before the holy Ghost : even so in operation of life and all good grace in vs : the Father in order worketh before the Sonne , and the Sonne , before the Holy Ghost . According to which order , we are taught in the scriptures , to worship God , praying and giving thankes to the Father , in the Sonne , by the holy Ghost . according to the order of our accesse vnto God : which is vnto the Father , through the Sonne by the Spirit , Ephe. chap. 2. vers . 18. Drawing neare vnto God , in our ascending vp to him , according to the order of his drawing neare vnto vs. that is , we ascende by God , in God , vnto God : who of him selfe , and in him selfe , and by him selfe , worketh all grace in vs. of him selfe as the Father , in him selfe , as the Sonne : and by him selfe , as the holy Ghost . For no man hath any grace , either of him selfe , but of God alone , and that as he is the Father : either in him selfe , but in God alone , and that as he is the Sonne : either by him selfe , but by God alone , & that as he is the Holy Ghost . The third point , is likewise manifest in scripture . When as the worke of creation , and of the first beeing and existing of all thinges , be it either naturall or spirituall , is attributed vnto the first person : of whom are all things and the worke of dispensation , and redemption is attributed to the seconde person : in whom onely we enioye all grace . And the worke of consummation and sanctification is attributed to the holy Ghost . For according to the distinction , that is inward , arysing from the inward properties , whereby these persons are distinguished : there is also a distinction outward , in the workes of outwarde dispensation : according to the terme in which is the beginning of acting . Neither is this only to be considered , in the actions of outward dispensation , towardes vs : but in the actions that are inward in God himselfe . according to which ground , Christ acknowledgeth that the Father hath given him to have life in himselfe . Iohn chap. 6. vers . 26. For albeit all operation of blessings in vs , proceede from the nature and essence of God , as the common beginning and terme in all three : yet notwithstāding thy are restrayned in respect of order , to one beginning : that is to one of those three persons : according as in every worke , the manner of every persons working , either of , in , or by , doth most cleerely shine . And as they are thus restrayned : so also they are in order to bee considered . So that whatsoever workes of grace , are chieflie attributed to the Father , must needes in order of dispensation bee first . And what workes are chieflie attributed to the Sonne , must needes in order bee second . And the workes chieflie attributed to the H. Ghost , must needes in order bee third . Of this it will follow , that adoption being chiefly the action of God the Father ( for none save he who beares the person of a Father can properly bee said to adopt any to be Sonnes : for the Father and the Sonne are relative ) must in order goe before our redemption , which is chiefly the action of the Sonne : for he only dyed to redeeme vs : and he only bought vs by his blood vnto God. Revel . chap. 5. vers . 9. And seeing our Iustice or righteousnes , consisteth in the action of our redemption ; for as sayeth the Apostle Rom. chapter 3. vers . 24. we are iustified freelie by his grace through the redemption which is in Christ Iesus . Therefore it must follow , that iustification in order of dispensation must follow adoption . For albeit all blessings be bestowed vpon vs of the Father , in the Sonne , in whom alone wee are adopted iustified and glorified , &c. Yet still the former respect of order must perpetually be kept . For which cause it is that in the Scriptures , the Decree of God or his predestination , is defined from the benefite of adoption : as the first and chiefest of all blessings : and the first fruite of the love of God , in the first Person , that is the Father vnto Mankinde . And for this same cause is it that in the Scriptures wee are said first to bee the Fathers : and to bee given by him vnto the Sonne : for as the Sonne hath nothing of himselfe , but of the Father : so he hath not vs of himselfe but of the Father . Therefore sayeth he : Thyne they were and thou gavest them vnto me , Iohn chap. 17. vers . 6. And againe ; Behold I and the Children whom God hath given mee . Esay . chap. 8. vers . 18. and Hebr. chap. 2. vers . 13. Thirdly it is for the same respect , that in the Scriptures the first of all the workes of grace in vs , which is the bringing of vs vnto Christ , is still attributed vnto the Father : as his speciall worke . For no man commeth vnto the Sonne , but by the Father . Iohn chapter 6. verse 65. Neither can any man come to mee sayeth Christ , except the Father which hath sent mee , drawe him . Iohn chapter 6. vers . 44. Vpon which worke , dependeth two other principall workes of grace . The first is , our embracing and receyving of the Sonne : according to the saying of Christ , All that the Father giveth mee , shall come vnto mee . Iohn chapter 6. vers . 37. The second is , the infalliblenes of Christ his saving of vs. according to his owne saying : This is the Fathers will that hath sent mee : that of all which hee hath given mee , I should loose nothing : but should rayse it vp againe at the last daye . Iohn chapter 6. vers . 39. For whatsoever we have of Christ , whether it be righteousnes , sanctification or life , &c. it wholy dependeth , vpon this worke of the Father his giving and bringing vs vnto him . For as the Sonne hath vs not of himselfe but of the Father ; so he dispenseth nothing to vs of himselfe : neither is hee redeemer to vs of himselfe , but according to the will of the Father . For according to the order of the persons , so becomes God our God in order . And therfore according to that order , are we baptized in the name of the Father , of the Sonne , and of the holy Ghost . God sealing vs vnto himselfe , and his blessings vnto vs , according to the order that he is our God : and in which he dispenseth his blessings vnto vs. Thus by this first ground it is manifest , that the benefite of sonne-shipp , ( which is the proper worke of God , as he is the Father ) must in order be first of all . and next the benefite of freedome and christian libertie by redemption , and so consequentlie of righteousnes , must be second in order : seeing it is the work of the Sonne . For If the Sonne make vs free , we shal be free in deed , saith Christ , Iohn , chap. 8. ver . 36. and that the worke of sanctification or glorification in the which it comprehended sanctification , must be third in order of dispensation : seeing it is the worke of the Holy Ghost . And this order the Apostle plainly confirmeth , in setting downe the order of Gods working , in the execution and accomplishing of his Decree , Rom. chap. 8. verse 30. saying : VVhom he predestinated , them also he hath called : and whom hee hath called . them also he hath iustified : and whem he hath iustified , them hee hath also glorified . The whole execution of Gods Decree beeing comprised in these three workes : our calling , our iustification , and glorification : according to the number of the persons and order of their working . For ( as we haue marked ) two speciall blessings in Gods Decree or Predestination , are ordayned vnto vs. The first and principall is our adoption , or making vs sonnes through Christ . according as is manifest by the definition of predestination , set downe by the Apostle , Ephe. chap. 1. verse 5. The second which is included and implyed in the first , is , The making vs ( now being sonnes ) to be like to the Image of the Sonne of God. as is cleere by the definition of predestination set downe by the Apostle , Rom. chapter 8. vers . 29. Both these blessings are accomplished in the execution of this Decree . The first blessing which is adoption , is chieflie performed in our calling : when as we are brought by the Father to the Sonne , and are given vnto him , and haue it given vnto vs to come vnto him , that is , to beleeve in him , or to receyve him : which are all one in effect . The second blessing which is the making of vs like to the image of the Sōne of God , is performed in the other two points : that is in our iustification and glorification . For the Image of God , consisteth in righteousnes and holines of truth : which begunne in this life , is the beginning of our glorie , wherein wee shall be perfited in the life to come . CHAPTER XI . THE second ground followeth , which consisteth in the beholding of Gods saving grace , in the several obiects wherin it is to be considered , which are three . The first is God himselfe , in whom our life is hid , Colloss . chap. 3. vers . 3. Who is the Father of lightes , from whom every good giving and perfect gift commeth downe to vs. lames cha . 1. vers . 17. For our grouth in blessednes , is nothing els but A filling of vs with a greater fulnes of God. Eph. chap. 3. vers . 19. Vntill at last he be all in all . 1. Corinth . chap. 15 , vers . 28. The second obiect is Christ , God and Man , as Mediator betwixt God and vs : in whom it pleased the Father that all fulnes should dwell . Coll. chap. 1. vers 19. and out of whose fulnes we all receive grace . Iohn chap. 1. vers . 16. therefore he is said to fill all in all things . Eph. chap. 1. vers . 23. and to be the first borne amongst many Bretheren . Romanes chap. 8. vers . 29. and to have the preeminence in all things . Coll. chap , 1. vers . 18. and to be the first fruites , 1 Corinth . chap. 15. ver . 23. The third obiect is our selves , who out of Christs fulnes have received grace . For even in vs it may be seene what is the riches of the glory of the inheritance of God : and what is the exceeding greatnes of his power . Eph. chap. 1. vers . 18. and 19. Thus our life and salvation , is first in God himselfe , as in the first fountaine , and in him it is ours , by the eternall purpose and Decree of his good will and pleasure . Secondly it is in Christ , as the Mediator betwixt God and vs : to whom belongeth the birthright and all the blessings thereof : and that not only in consideration of his divine nature : in respect whereof he alone is only Sonne and heyre of all things : but also in consideration of his humane nature , in the which by personall vnion thereof , with his divine nature , hee is become the Sonne of God and our Brother , and is made head both of Men and Angells . Thirdly , life and salvation is in vs , who are in Christ : through whom , as the appointed meane , we receive from God all saving graces . for nothing cōmeth to vs from God immediatly , but mediatly , through Christ : in whom only all the promises of God are yea and amen . 2 Cor. cha . 1. ver . 20. And therefore the Decree of God is first accomplished in him as our head and Prince of our salvation : who must bring the rest of his Fathers children vnto glory , Heb. ch . 2. ver . 10. as being the first fruites of them that sleepe , 1 Cor. cha . 15. ver . 20. and our forerunner vnto heaven , Hebr. chap. 6. vers 20. Of this it is evident , that nothing of all Gods Decree is accōplished in vs , vntil first it be accōplished in Christ . And in whatsoever order God performeth al things in him , in that same order doth he also performe thē in vs : so that whatsoever blessing is first accomplished by God in Christ the man , must needes be the first in order , both in Gods Decree and dispensation towards vs. Now albeit in all these three obiects our happines bee to bee considered : yet in none of them can we so cleerlie perceive it , as in Christ : who is the only Image of the invisible God. Colloss . chap. 1. vers . 14. in whom onely God is manifested . For all that ever we are to see of God , either in this life , or in the life to come , we are to see it only in Christ . for which cause the Ministers of the Gospell , are said to give the light of the knowledge of the glory of God in the face of Iesus Christ , 2 Cor. ch . 4. ver . 6. And as God himselfe , so also his grace is only to be seene in the Lord Iesus . Therfore saith the Apostle , 2 Tim. c. 1. v. 9. 10. that the grace of God which was given vs in Christ , before the world was , is now made manifest by the appearing of our Saviour Iesus Christ . And as touching our selves , whatsoever grace or glory commeth vnto vs , by the sight of the glory of God in the face of Iesus Christ : it is in vs but in part , which in him is fully . And many things yet rest vnaccomplished in vs , which are accomplished in him . having in vs no other subsisting , but that which faith giveth them . Wherefore the Apostle speaking of the glory wherewith God hath crowned man , which yet we cannot see in our selves : sendeth vs to Iesus , as to the cleerest light , whereby to perceive the accomplishment of that which is written , touching man in the 8. Psalm . Hebr. ch . 2. vers . 6. and for this cause saith Augustin , that Christ himselfe is the cleerest light of predestination and grace . Whose humane nature did by no preceeding merit either of faith or workes , purchase that it should be received in vnitie of person by the Sonne of God : so that that Man , should bee the only Sonne of God : for Christ the Man as he is Man , is made the Sonne of God of meere grace , who according to his divine nature was from everlasting the only begotten Sonne of God. Seeing therfore that in Christ , the cleerest sight of predesti . and grace is to be had : if we would know in what order God doth adopt & iustifie vs , we must first cōsider in what order God maketh Christ adoption & righteousnes vnto vs. For if he make him our brother in order , before he make him our redēption of righteousnes : thē surly our adoptiō in order must go before our iustificatiō . Concerning Christ , it is cleere in the Scripturs that it is so , whether we respect Gods election before all time , or his performing therof in time : for the one , that is the dignity of Christ , as man to be the Son of God : is performed in the incarnatiō ; the other wherby he is made our righteousnes : is therafter accomplished in his suffring . For when the word was made flesh , that flesh in subsisting and personalitie , was made the Son of God : never having frō the first moment of cōception , any subsisting a part of it own , but only that of the second person of the Trinitie . beeing not so much as cōceived by the H. Ghost in the wombe of Marie , but in vnitie of person , with the eternal Son of God. Therfore iustly do the Fathers call this benefit , gratiam Vnionis , that is , the grace of Vnion . Thus in the very first action of Dispensation , toward the Son of Marie , the grace of siliation shineth cleerely , before all other grace . After which in order followeth the action of God , making him our righteousnes : when as he made him , now being his Sonne in our nature , sinne for vs , which he could not haue bene made for vs , vntill first he was our brother . Like as we can have no right to his redemption , except we first be his brethren . For brotherhood is the foundation of redemption : in so farr that according to the Lawe and Ordinance of God , Christ can not offer vp him selfe a ransome for any vnto God , but such as are his bretheren . Neither can any have part or portion in his oblation , whose brother he is not . For hee that sanctifieth and they that are sanctified are all of one , wherefore he is not ashamed to call them Brethren . Hebr. chap. 2. vers . 11. This ground is made manifest by the lawe of God : whereby it is ordayned , that the first borne of every man and beast , that is the male that first openeth the wombe : and the first ripe of all fruites , shall be offered and consecrate to the Lord : that in the consecration thereof , all the rest comming of the same Wombe , or being of the same Masse or Kinde , might likewise bee consecrated to God. For as sayeth the Apostle , Rom. chap. 11. vers . 16. If the first fruites be holy , so is the whole lumpe . And this is that which the Apostle will signifie , when hee sayeth that Christ is the beginning & first be gotten of the dead , that in all things he might have the preeminence , Coll. chap. 1. vers . 18. Revel . chap. 1. ver . 5. As also when he sayeth that Christ was made the first fruites of them that sleepe . 1 Corinth . chap. 1. vers . 20. this same thing doth the Apostle declare in the 8. to the Romanes . When hee sheweth the reason why God hath predestinate vs to bee made like to the Image of his Sonne , which is , that he might bee the first borne amongst many Brethren . For his prerogative in birth , is made manifest by this , that in his consecration we are consecrated , according as sayeth the Apostle , Hebr. chap. 10. vers . 14. with one offring hath he consecrated for ever , those that are sanctified . Thus the very lawe of God doth teach vs , that as the first borne Male did consecrate all the rest of the same wombe , that is brethren begotten of the same parents , and no other : and every first ripe fruite of every mans ground and in heritance did consecrate to God the remanent fruite of the same ground and inheritance and no other : eaven so Iesus Christ is consecrate for none but for his brethren , and none are consecrate by him , who are not brethren with him . For it is not his oblation that maketh brotherhood , but it is brotherhood that maketh his oblation . Wherevpon it must follow , that seeing Christ must first be our Brother , before he redeeme vs , that we also must first be adopted , before we bee iustified . This same the Lord would seeme to declare by the lawe of redemption which he established in Israel : whereby all right of redemption , is given to the neerest kinsman . As also by the law touching the prerogative of the first borne : whereby he is made Lord amongst his brethren , but amongst none other . by which it appeareth cleerly , that brotherhood is both the ground and limitation of Christs office , both as Redeemer and Head of the Church ; and this same brotherhood is the ground of all right that we can pretend vnto the death or life of Iesus Christ ourhead . CHAPTER XII . THE third ground serving to cleere the order of the blessings of God : is the difference betwixt the order of Gods dispensation and our perception or sense of his benefites . For that is not alwayes formost in order of dispensation , which is first perceyved by our sense : for in our conception of Gods benefites , we ascend from the later in order , to the former . Gathering the knowledge and certeintie of the blessings going before , by the sense and feeling of those which follow after . Hereof we have many examples in Scripture . For as Christ teacheth vs , it is with every man that is borne of the Spirit , as it is with him , who heareth the sound of the wind blowing , but cannot tell whence it commeth , nor whither it goeth . Iohn cha . 3. vers . 8. Thereby informing vs , that the man begotten of God , knoweth neither from whom the working of the Spirit is , nor yet what is the end of it at the first , vntill afterward , that the effects following manifest both the Author , the worke , and the end thereof . According to which Iohn sayeth , 1 Epist . chapter 1. vers . 6. By this we know we have fellowship with God , because we walke in the light : and againe , by keeping his commandements , we know that we know him , and yet surely wee must have fellowship with him , and knowe him , before wee either walke in the light , or keepe his commandements . So also by confessing that Iesus is the Sonne of God , we know that God abideth in vs & we in him , as saith the same Apostle , Ephe. chap. 1. ver . 15. yet God must be in vs by his spirit , & we in him , before we can give any such confession : for no man can doe so much as call Iesus Lord , but speaking by the spirit , 1. Corint . chap. 12. ver . 3. Likewise it is said , that we know that God loveth vs , because we love him : and yet as saith the same Apostle , we love him because he loveth vs first , 1. Epistle , chap. 4. vers . 19. For the former blessings lying in our heartes vnperceyved , are made manifest vnto vs by these effects following . For as Iohn sayeth , Heereby do we perceyve Gods love to vs , by giving his sonne for vs , 1. Epistle chap. 4. ver . 9. For the love of God towardes vs , which did goe before as the cause , is not perceyved of vs , but by the giving of his sonne for vs , as the effect following . And to this end is it , that Peter 2. Epist , chap. 1. ver . 10. willeth vs by our succeeding holines , as the fruite of our righteousnes , to make our calling and our election sure . Thus wee see , that the blessinges of GOD are not at the first perceyved of vs , in the order wherein they are dispensed . For there is a cōtrarie course of order , betwixt the Lords dispensing of his grace to vs in Christ , and of our perceyving of the graces imparted vnto vs. for we ascend vpward vnto God the fountayne of all blessing , backe agayne by the same steps , by the which he did descend first vnto vs. The ladder of God , reaching from heaven vnto earth , doeth bring GOD downe to vs , from the vpmost steppe to the lowest : but it leadeth vs vpwarde to God , from the lowest to the vpmost . Therefore God doeth not beginne in dispensation to vsward , where wee beginne according to our apprehension , to rayse our myndes vpwards , in the collection of the benefites dispensed . But if we will rightlie know how God hath made that ladder : we must beginne at the vpmost , nearest vnto God , & steppe downe to the lowest , where first wee began to steppe vp vnto God. so shall we know the right order of Gods dispensation towards vs. It may be probablie thought , that the negligent consideration of this point , maketh many to mistake the right place of adoption . For although we doe not thoroughly perceyve , neyther have the cleere knowledge of our adoption , vntill the time that we have remission of sinnes , and feele the peace of God , and ioye of his Spirit in our heartes , and that confidence and boldnesse whereby we may crye Abba Father : yet it followeth not , that these goe in order before our adoption . But even as our Iustification is thoroughly perceyved and confirmed in vs , by our succeeding sanctification ( for hee that doeth righteousnes in righteous , Iohn first Epistle , chapter the thirde , verse 7. ) eaven so our Adoption , is cleered and confirmed vnto vs by our succeeding Iustification and fruites thereof . For our Adoption hath the accomplishment of it , partly in everie one of the remanent blessings of God , and wholy , in the ioynt and full accomplishment of them all . Therefore are wee saide still in this life , to waite for our Adoption , Rom. chapt . 8. vers . 23. because our Adoption is not fully finished , vntill our full redemption be performed . But more cleerely of this in the next ground : which serveth to cleere both this third ground , and the mayne point which we have in hande . CHAPTER XIII . THE fourth ground standeth in the marking how every benefite goeth above each other amongst them selves , in largenes of extent . for that benefite , which is comprehended vnder another , must needes in order follow that which doth comprehend it : and that which doth cōprehend all the rest , must needs in order go before them all . For things which are vniversal and general , go before things which are speciall & particular . Now amongst the benefits of God , we finde in scripture , that redemptiō is of very large extent : so that it doth cōprehend vnder it , both our iustification & glorification , for it is defined oftētymes by both . Touching iustification it is cleere , when as redemptiō , is defined so oft by remissiō of sinnes : and we are said to be iustified freely through the redemption that is in Christ Iesus , Ephe. cha . 1. ve . 7. and Rom. 3. 24. And as concerning glorification , Christ expresly calleth it our redemption , Luke chap. 21. ver . 28. As touching the rest of the benefites , wee shall have occasion to speake of them hereafter , and we will now only speake of Adoption : comparing it with Redemption : to try which is of largest extent : for if it bee larger then Redemption : I thinke in the iudgement of all men , it shall bee without contradiction esteemed , the first blessing of all : but especially it shall be found in order to go before Iustification : seeing that our righteousnes , is comprehended in our Redemption . For cleering this point , if we marke narrowly the Scriptures of God , we shall see , that as our Redemption comprehendeth vnder it , our Iustification , Sanctification and Glorification : so our adoption comprehendeth vnder it our whole Redemption , and all the parts thereof . which is manifest by three speciall reasons . The first is , because Adoption is extended by the Spirit of God , to the last blessing , wherein standeth the accomplishment of our Redemption , that is the redemption of our bodies : from the which , as from a part , Adoption is described , Rom. chap. 8. vers . 23. and that because our Adoption , is not fully accomplished , but in the full accomplishment of our Redemption . Therefore sayeth Iohn , 1 Epist . chap. 3. vers . 2. That now we are the Sonnes of God : but yet it hath not appeared what we shall be . Thereby declaring , that eaven to our selves , the cleere and full sight of our Adoption , is not , nor shall not be given : vntill the day of the second appearing , of the Lord Iesus : when all things Decreed shall be finished . Therefore that day , is called by the Spirit of God , the day of the Revelation of the Sonnes of God , Rom. cha . 8. ver . 19. Out of which place , it may evidently bee gathered , that our whole Redemption and every part thereof , and especially the last part , is nothing els but a manifestation of our Sonne-ship or Adoption . And therfore it must follow , that Iustification , which is a part of Redemption , must serve to this same vse in part , like as the whole parts of Redemption fully accomplished , serve for it in whole . And this is the cause , why by a most learned Divine , Iustification and all subsequent benefits , are called Via Adoptionis , that is the way whereby Adoption is performed . The second reason is taken from that ground , which was layed downe in the XI . chapter , by which it was cleared , that Christ can redeeme none , but such as are his brethren . For by his consecration , he was to bring none but childrē vnto glorie , Hebr. chap. 2. ver . 17. and therefore it must follow , that Adoption in order must goe before Iustification : seeing whatsoever Christ doeth in the flesh , he doth it wholy for his brethrens sake . so that our whole Redemption is the fruite of our Adoption , and an infallible consequence thereof . The third reason , is taken from the definition of Gods Decree or Predestination : which vnder the benefit of Adoption alone , comprehendeth all the blessings of God , and whatsoever GOD of his eternall purpose hath ordayned vnto vs , for our full felicitie in Christ . for by it alone , without mentioning any of the rest of the benefites in Christ , predestination is defined , Ephe. chap. 1. vers . 5. to shew vs , that it contayneth all vnder it , and is of the largest extent of all : as being before all , in all , & through all the rest . For then is an adopted sonne , fully a sonne , when he enioyeth the full inheritance . and we know that to be adopted , includeth and implyeth the enioying of the inheritance alwayes : and therefore the Adoption of God must needes have included vnder it our righteousnes : seeing that righteousnes is a part of the inheritance , which is by faith , Heb. chap. 11. vers . 7. It is true that Adoption is taken in two diverse senses , not onely by Divines , but also by the Scriptures themselves . But in what sense soever it bee taken , yet in respect of order , it is ever first . For if we take it in that sense , whereby the nature of Adoption is thought most properly to be expressed , when it signifieth a severall blessing , distinguished from all the rest : then it is nothing different , either from our eternall election in Christ , before all time , or then our effectuall calling in time . Which is the first action of God his gracious dispensation , preceeding our iustification : as witnesseth the Apostle , Rom. chap. 8. vers . 30. and it consists in the bringing of vs vnto Christ , by the Father , and ingrafting of vs by faith in him , as the Sonne of God : and by that vnitie with him , making vs Sonnes : that we may bee likewise heyres . But if we take Adoption in that more large sense : wherein it is taken in that foresaid definition of Predestination ; Wherby it comprehendeth all the remanent blessings , from the first to the last : then it partlie differeth from the rest , and partly is nothing els but the rest . For in so farr as it concerneth our calling or chosing in time , it is different from iustification and the rest , and goeth before them all : and the rest must necessarily follow it , as inseparable adherents thereof . For whom hee calleht them he iustifieth : and whom he iustifieth , them he glorifieth . Rom. chap. 8. vers . 30. But as it concerneth the rest of the benefites , it is nothing different from them . Therefore it is described by them , as parts : because they are the full accomplishment of it . In which sense as wee have said before , they are called by some , the way of Adoption . CHAPTER XIIII . THE last ground for cleering this point , is the due consideration of the Covenant of God with Man. In the which , two things are especially to be marked . The first is , Those to whom the Lord maketh his promise . The second is , The promise it self , which God maketh to them . Touching the first , the promise is not indefinitely made to all men , but to Abraham and to his seed alone . For God hath said , he will be his God , and the God of his seed after him . Therefore no man that is not of this seed , doth obtayne any part of the promise : because it is a benefite belonging to none , except to the seed onely . Of which it is manifest that we must bee Abrahams seed , before we have right to the promise . Now what is meant by the seed , the Apostle telleth vs , Gal. chap. 3. vers . 16. saying : he sayeth not to the seeds as speaking of many , but vnto thy seede as of one , which is Christ . That is Christ mystically considered with his members : who all spirituallie ingraft in him , make the body , whereof hee is the heade : as is manifest by the Apostles speech , 1 Corinth . chapter 12. vers . 12. Nowe we are made the seed , by our Adoption . For to be the seed of Abraham , is to be the children of God , as is cleere by the Apostle , Rom. chap. 9. where he saieth : Neither are they all children , because they are the children of Abraham , but in Isaack shall thy seed bee called , that is , they that are the children of the flesh , are not the children of God , but the children of the promise are counted for the seed . This same the Apostle confirmeth Gallat . chapter 3. verse 29. saying , And if yee be Christs , then are yee Abrahams seed and heyres by promise . Of these things it followeth , first , that to be of the seed and to be the children of God and to be Christs , is all one thing . Secondly , that wee must be the children of God , that is of the seed , before wee can enioy the promise . And so consequently , that we must be Adopted before we be iustified : seeing iustification is a part of the promise , made vnto the seede : as is cleere by the words of the Covenant . Ierem. chap. 31. and Hebr. chap. 8. I will be mercifull to their vnrighteousnesse , and I will remember their sinnes and iniquities no more . This ground is yet more cleere , by the Apostles speech , Rom. chap. 9. where he answereth the doubt which might rise , vpon the reiection of the Iewes . videli . Whether GOD had fayled in performing of his promise ? seeing they were the seed of Abraham which were reiected . The Apostle answeres this , and cleeres the constant truth and veritie of God , in performing his promise vnto the seed , according to his Covenant : by defining the seed aright : shewing that they are not accounted for the seed , because they are the children of Abraham , according to the flesh , but because they are children of the promise . In which discourse , the Apostle layeth those as necessary and infallible grounds . First , that we must be of the seed before wee claime the promise . Secondly , that beeing of the seed , wee must be partakers of the promise . For otherwise God should faile in his truth , and his word should be of none effect . Of which things we may perceyve , that the grace of God in which standeth our Adoption , by which wee are made of the seed , must goe before all the graces contained in the promise , which is made vnto the seed , seeing the beeing of the seed is the ground and foundation of enioying the promise . This leades vs to the knowledge of another point , which serves to cleare our iudgement touching this same ground . To wit , in what order to place the fruites and effects of our faith . Which , as we shall heare hereafter , is the effectuall instrument of God , by the which all blessings are communicate vnto vs. For in this life wee enioy no saving blessing but by faith onely : for by it we embrace our Adoption , and are made the Sonnes of God. As witnesseth the Apostle , Galath . chap. 3. vers . 26. saying : ye are all the Sonnes of God by faith in Iesus Christ , and by faith we apprehend our righteousnes & are iustified , Rom. c. 3. v. 28. Gal. c. 3. v. 8. And so of all the rest of the blessings . Thus both the parts of the Covenant , are wrought & effectuate in vs by God , through faith . for by it wee are both made the seed , and doe obtaine the promise : but as being the seed , must goe before the enioying of the promise : even so that fruite of faith in Christ , whereby wee are made the Sonnes of God , must in order of dispensation , goe before that fruite of faith , whereby we are made that , which is promised vnto the seed : and so consequently by faith wee must first be made Sonnes before we be made iust . Thus much touching these five grounds , which serves for cleering the order of the blessing of God , dispensed vnto vs in Christ . Which was the third of these foure points , which we laid downe , as necessarie to leade vs to the knowledge of the right nature of the saving benefites of God : and so perticularlie of Iustification . So that it followeth , that wee should enter to speake of the last of the foure , touching the difference of one benefite from another : but first it shall not be amisse , to speake somewhat of that other opinion , which houldeth Iustification to bee in order before Adoption : and to consider the groundes wherevpon it is buylded . CHAPTER XV. THE grounds of any moment , which I have marked , whervpon this opinion is buylded , are two . The first is : It is thought an impossible thing , that God should adopt vs before he iustifie vs. Because God cannot esteem those that are vniust , to be his Sonns . And this is the cause apparantly , that makes so many to put reconsiliation in the first place , and to divide it in iustification , as the first part thereof , and Adoption as the last . The other ground is taken out of the Scripture , especially out of that saying , which is in the 1. of Ioh. ver . 12. Where it is said , as many as receiued him , to them he gave prerogative to be the sonnes of God , even to them that beleeve in his name , which are borne , not of blood , nor of the will of flesh , nor of the will of man , but of God. As concerning the first ground , although it seeme to have great shew of trueth : yet it is most dangerous , if it be not rightly conceived . For it may import so much as that the love of God and his grace , is not free , and freelie bestowed vpon vs : if so bee it should be builded vpon our Iustification : Which is contrarie to the course of Gods trueth in Scriptures . Which sheweth plainly that God loved vs , even while yet wee were sinners and vniust : yea while wee were enemies , Romanes chapter 5. and that when wee were polluted in our owne blood , hee did pittie vs , and of his love did promise life vnto vs , and washed vs with water , and purged away our blood from vs , and anoynted vs with oyle , and decked vs with ornaments . Ezek. chap. 16. Whereby it is evident , that our Iustification is not the cause why God acknowledgeth vs to be his children : but by the contrarie , his taking of vs to be his children , is rather the cause why hee doth wash away our filthines from vs , & iustifieth vs. For seeing the Lord loveth vs , before he iustifieth vs : there must bee some ground of this love , before our Iustification : seeing he loveth vs not , then as iust men : because we are yet sinners : and God doth iustifie the vngodly . And no other ground can preceede in dispensation , except our calling : which is nothing els in effect , but our Adoption : or at least , the first part and beginning of it . Which is the first fruite of his love toward vs : by the which wee are made of the seed , and so heyres of the promise of righteousnes , conforme to the reason of the Apostle Peter , Acts chap. 2. vers . 39. Where he sheweth that the promise belongeth to all that the Lord our God shall call . Which calling , is nothing els but the applying to vs in time of our eternall election in Christ before all time : which election is nothing els but our Adoption . This point is cleere if we consider , who they are , whose filthines God promiseth to wash away , Esay . chap. 4. and to whom he promiseth to open the fountayne for sinne and vncleanes , Zach. chap. 13. that is , to the Doughters of Ierusalem , and to the house of David , and inhabitants of Ierusalem . Which in effect is as much as to say : Those who are the children of God , who are citizens with the Saints , and of the houshold of God. And this is that which we said before , that we must first be of the seed , before we enioy any part or portion of the promise : and so consequently righteousnes . For the love of God to his Sonne , as his Sonne , being the only foūdation of Gods love vnto vs : it must follow that the first ground of Gods love to vs in Christ , must be buylded vpon our communion with him , in that which is the foundation of all Gods love to vs : that is the Sonne-ship . For it is for this cause , that it is saide in scripture , that Christ is the sonne of Gods love , and his beloved : and that God is said to make vs acceptable or beloved to him selfe , in that his beloved Sonne . Secondly , we shall perceyve the trueth heereof more cleerly , if we consider the grounds in Christ , wherevpon dependeth our Adoption and iustification in him . Touching our Adoption , it must of necessitie be grounded , neither vpon the Divine nature of Christ , nor simply vpon his humane nature , neither vpon his Obedience and suffering in that humane nature , now assumed : but onely vpon his personalitie and subsisting , whereby he is the Sonne of God. For which cause our nature , which hee assumed , was taken by him , in vnitie of subsisting or person with his Divine nature . In that personall vnitie of our nature assumed , with the sonne of God , laying the foundation of our Adoption , to bee the sonnes of GOD. As touching our Iustification , it is buylded vpon his obedience , in giving him selfe to the death of the crosse for vs : as it is cleare throughout all the scriptures . These groundes being considered , we have next to marke in which of these two , is our communion by faith with Christ , first in order accomplished : that is whether first by faith , we are made partakers of his sonne-ship , in being made one with him as the sonne of God : or whether first we be made partakers of his obedience and death . In answering of this question , I thinke there shall no man be founde , who shall not agree , that we must by faith have fellowship and communion with him selfe , as he is the Sonne of God : before we can have communion and fellowship of his sufferings . For how can his death be our death , vntill first he and we be one : seeing all vnitie and communion of his sufferinges , floweth from our communion and vnitie with himselfe . Wherevpon it may easilie appeare , that if that saying of those learned and holy men bee not rightly vnderstoode , it may make many to cast from them selves , the verie foundation and grounde , wherevpon the assured confidence and knowledge of their Iustification in Christ dependeth . For no man can ever have hope , to have part in his death , that firste doeth not finde , that he hath parte in him selfe : for first we must bee fleshe of his flesh , and bone of his bones , and he of ours , before any thing that ever he hath done in the flesh , be made ours . Of which it followeth , that we must first be sonnes , before we be iustified . For as in earthly Mariage , Man and Woman are made one flesh , by coniunction of their bodies in one : and therevpon followeth communion of all other things : even so in our spiritual Mariage with Christ , we have no communion with him in any thing that is his , vntill the time that first hee be ours and we be his : so as he and we be but one . And this agreeth with the saying of the Apostle , Gallath . chapter 3. vers . 29. where hee sayeth , And if yee bee Christs , then are yee Abrahams seed and heyers , according to the promise . Where the Apostle sheweth , that our beeing Christs , maketh vs the seed , that is , the childeren of God. And that our beeing the seede , maketh vs heyres of the promise : And so consequently , of the righteousnes , that is by faith . This same is evident by the Apostles speech , Ephez . chapter 5. Where hee exhorteth men to love their Wives , as Christ loved his Church . Which love is declared in these effects , that hee did give himselfe for her , to this end that he might sanctifie her , purifying her by the washing of water , that he might make her to himselfe glorious , not having spot or wrincle , &c. By which place it is manifest , that the death of Christ and fruites thereof , are the effects of his love , to those that are nowe alreadie his spouse , and ioyned with him in that spiritual Vnitie , which is by faith . And this we must acknowledge , except we will consent to that vile opinion , which overthroweth the foundation of all religion : which is , that even in the intention and purpose of God ; Christ dyed equally and indifferently for every man alike . That is , that he did give himselfe to death , as well for those that perish , as for the elect of God. Whereas this place of the Apostle , sheweth the direct contrarie : that he gave himselfe only for his Church . Which is cleere by the Apostles argument , wherevpon he vrgeth the like love in husbands towards their wives , as was in Christ towards his Church . For the analogie of love , is builded vpon the analogie of Vnion . The force whereof is this : if Christ so loved his Church , because those of his Church , are members of his body , of his flesh , and of his bones , so likewise ought men to love their wives : because they are one flesh and one body with their husbands . For as the Apostle requireth of husbands towards their wives , more then that common love , which they owe to all women : and that because they are one flesh with their wives : but not with any other women : even so he vrgeth it , from a like example in Christ : who beside and above that common love , which he carrieth to all flesh : did in greater measure declare his love to those that were members of his body , flesh of his flesh , and bones of his bones : in that he did give himselfe to death for them : to this end , that hee might iustifie them . For as the bonde of Mariage , doth oblige the husband to a particular and speciall love to his wife , wherein he is obliged to none other : even so the Lord Iesus , did submitt himselfe vnto the Fathers will , to lay downe his life for none , but such as were given him of the Father , and made members of his body , and his spirituall spouse . And if any will obiect , that this place of the Apostle is to be vnderstood of the order of Christ his doing , according to the eternall purpose and Decree of God : and not according to the Dispensation of God towards vs in tyme. It is easie to be answered : that the order of God in both is one and the same . For as the Lord doth particularly predestinate men , to Adoption , before he give his Sonne to the death for their iustification ; even so in tyme , he doth Adopt vs , that is effectuallie call vs , & bring vs to his Sonne , and make vs one with him , before he iustifie vs. Moreover , this shall yet be more manifest , if we shall marke this one distinction of the fruites of faith . to wit , if we can discerne betwixt the immediate fruite of faith , and the mediate fruites . The mediate fruite we call that , which is wrought by God in vs , even by the very working of faith in our heartes , together and at once : and that is , our verie vnion and coniunction with Christ . For by faith Christ dwelleth in our heartes : and this is the worke whereby we are made the sonnes of God. For as sayeth the Apostle : If we be Christes , we are the seed , Gal. chapt . 3. vers . 29. The mediate fruites of faith I call those , which by vertue of this vnion , as the necessarie forerunning meane , faith produceth in vs : such as is our iustification , sanctification , &c. so that in a manner , we can distinguish betwixt these benefites and our faith : but more hardly betwixt our faith and Adoption : seeing our abyding in Christ , and Christes abyding in vs , is all one thing with our beleeving in Christ . That saying therefore , of these learned Divines , that GOD cannot acknowledge vs his sonnes , before he iustifie vs : is not simplie and absolutelie to be vnderstood : but by comparison & relation : that is , because God powreth in our heartes , after our iustification , a more lively sense of his love , and a cleerer sight of our Adoption , then we receyved in our calling . And this maner of speach the spirit of God vseth familiarly in the scriptures : which is comparatively to be vnderstood . as Iohn chap. 7. vers . 39. For the holy Ghost was not yet , because Christ was not yet glorified : Which is not to be vnderstood , as though the holy Ghost had not bene at all , but only that he was not in that measure that he was therafter to be given . Likewise in that of Iohn ch . 16. Christ sayeth , touching his Disciples : hetherto have ye asked nothing in my name : which were great prophanes in vs , to vnderstand simply of those holy men of God : who knew Christ to be the Christ , & Sonne of the living God : and who were directed in their prayers by the spirit of God , who inditeth none , but in the name of Christ : albeit more darkely and obscurely manifested in our hartes , then after the comming of the holy Ghost in greater measure . Even so it may bee iustly saide of our Adoption : that God doeth not acknowledge vs his sonnes before hee iustifieth vs : because that , which in small measure and darkely was manifested to vs , in our calling , is more fully and clearely revealed in our Iustification . because then the spirit of Adoption is more aboundantly shed abroad in our heartes , for the sealing of our Adoption . For as we haue saide before , although our Adoption be begunne in our Calling , before our Iustification : yet hath it the clearer manifestation , and fuller accomplishment , in , and through all the rest of the benefites following our Calling . For as sayth Iohn in his first Epistle , chapter 3. verse . 2. VVe are now the sonnes of GOD , but yet it is not made manifest , what wee shall be . Therefore are we , who are already called , Iustified and Sanctified , still saide to wayte yet for our Adoption , Rom. chapter 8. verse 23. Not as though we were not already Adopted , but because our Adoption , is not fully accomplished , vntill our bodies bee redeemed and fully glorified . So that with as good reason , wee may saye , that God doth not acknowledge vs to be his sonnes , whylest our bodyes are yet vile and corruptible : seeing we must Waite for our Adoption , vntill our bodyes be redeemed ▪ CHAPTER XV. THE second ground wherevpon this opinion is builded , is , the testimonie of Iohn . Which not the lesse in my iudgemēt , makes not much for it , if it be wel wayed . For it would appeare , that that place is mistaken by many : & that especially in three things . The first is , in mistaking the right sense of that description , wherein the propertie of these , to whom Christ gives this benefite , is set downe . The second is , the mistaking of the benefit it self givē by Christ . The third is , the ground of both the former two : in not distinguishing betwixt the Fathers part and the Sonnes , in that worke of our Adoption . Touching the first . the description of those persons , is set downe three maner of wayes . I. Those that receyved him . II. Those that did beleeve in his Name . III. Those that are borne of God. Of these three , the first two , are interpreted to signifie Iustification . of which sense , that place well marked , doth give no warrant , seeing in scripture these phrases , may as wel be interpreted of Adoptiō , as of Iustificatiō . For as by faith in Christ , we are iustified , so by faith in Christ , we are the sonnes of God , Gal. 3. 26. and therefore to restrayne beleeving in Christes name , & receyving of him , vnto the benefit of iustificatiō , is an oversight which easily may breed mistaking of the true sense , not onely of this place , but divers other places of scripture . so they take it for granted , which in it self is questionable . Moreover , the place it selfe , and the very words of this description doe yeelde two sufficient arguments , to prove , that heere adoption by these phrases , is rather designed , then iustification . The first argument lieth in the first wordes of the description : which is , Those that receyved him . Which phrase , is in the scripture still meant of the worke of the Fathers Calling of vs vnto the Sonne , and not of his iustifying of vs in him . For no man ( sayeth Christ ) can come vnto mee , except the Father that hath sent me , drawe him , Iohn chap. 6. ver . 34. Now to come vnto Christ , & to receive Christ , are both one . as is manifest by Ioh. cha . 5. where that , wherwith in the 40. verse Christ chargeth the Iewes , vnder these words : ( but you will not come vnto me ) is in the 43. verse , interpreted by Christ him selfe , in these wordes : And you receyved me not . For there is a great difference betwixt these workes of the Father : to witt the bringing of vs to the Sonne , or giving of vs vnto him , or making vs to receyve him , which are all one , and the same thing : and the Fathers iustifying of vs in the sonne , whom now we have receyved . The first is the proper worke of God calling vs ▪ The other is the worke of God , after our calling . Which evidētly appeares by the speech of Christ him selfe , Math. cha . 11. ver . 28. where first , he invites vs to come vnto him , and then promiseth to such as doe come , that he will give them rest vnto their soules : for God iustifieth none , who have not first receyved the sonne . For who cā be made the righteousnes of God in Christ , who is not first ingrafted in him . Now the first worke of faith , standeth in our receyving Christ , and making him to dwell in our heartes : in , and through whom now receyved and possest by faith , the Lord doth thereafter iustifie and glorifie vs. so to make a Man to be iust , before he be a sonne , is as much as to make an accident or qualitie to be before or without a subiect : or to make a Man wise , before he be a Man. and this ground the Apostle cleers by his owne speech , when he coūted all but dongue , that he might gaine Christ , and be found in him : to this end , that he might not haue his owne righteousnes , but the righteousnes which is by the faith of Christ , Phil chap. 3. thereby playnelie he sheweth vs , that we must first gayne Christ and be found in him by faith , before we can haue the righteousnes that is by the faith of Christ . so that to receyve Christ , and to be iustified in Christ , are in no sorte to be confounded : although they cannot be separated . For this is the principall cause , why Iustification and all remanent blessings are attributed vnto faith : because by faith onely , we are made one with Christ , and ioyned vnto him , who onely is the substance of all our blessings : as being made of God vnto vs wisedome righteousnesse , sanctification , and redemption , 1. Corint . ahap . 1. vers . 30 Vpon which vnion with Christ , followeth our cōmunion with him , both in death and life . For being once in him , we can not but be pertakers of all blessings in him . And of this worke of the Father , it is that the Evangelist speaketh in this place . which is the first worke of his gracious dispensatiō : when as he maketh vs to beleeve in his onely sonne . as is manifest by the Evangelistes owne words , interpreting the first phrase , that is , Those that receyved him : by these wordes , that is , Those that beleeue in his Name . The second argument lieth in the third phrase of this description , which is , Those that are borne of God. By which wordes , both the two former phrases , that is those that receyved him , & those that beleeved in his Name , are , interpreted . thereby teaching vs , that this worke is not the worke of Iustification , but of Adoption , and of our receiving of Christ himselfe by faith : that in vnitie with him , we may be the Sonnes of God : and not our receiving of his obedience by faith , vnto righteousnes . For by beeing borne of God , we are made the Sonnes of God. Which birth , especially is performed by the Father : when by his Spirit , he brings vs vnto the Sōne , & makes vs to receive him by faith in our hearts : so making vs one with him . By which Vnitie alone , it is , that we are made the Sonnes of God. For as the Vnitie of Christs humane nature in subsisting and personalitie , with his divine nature , maketh that Iesus Christ the Man , is the Sonne of God : so our spirituall Vnitie by faith , with Iesus Christ the Sonne of God , makes vs also , to be the Sonnes of God. Thus it is plaine by the third phrase , that the former two are not rightly taken , when they are expounded of those that are iustified . If any man would expound this birth , not of our effectuall Adoption it selfe , but of the preparation of vs therevnto , ( as some most learned and reverent Divines doe . ) Yet never can it make the former opinion true : for our beeing borne of God , in the Scripturs can never be showen , to be meant of our Iustification . And if they take it for our Regeneration or Sanctification to the obedience of God , then it will follow , that wrongly they make Adoption to be a part of Reconciliation : If sanctification which is no part of Reconciliation , must goe before . For they them selues acknowledge that Reconciliation hath but two parts : Iustification and Adoption . Besides : this distinction of Adoption , wil hardlie be warranted by the 9. of the Romanes except men will make the Apostle playnely to contradict himselfe : who restrayneth the Adoptiō , which he ascribes to the Iewes , onely to the seed of Abrahā according to the promise , and not according to the flesh . Because otherwise , the trueth of God in his promise would have failed . Which consideration likewise appeareth evidently to destroy that distinction of Adoption ( albeit first devised by one of the auncient Fathers ) whereby one Adoption is made Adoption , but by figure and resemblance : the other in substance and effect . But it seemeth that the ground of this opinion , ( in some , though not in all , ) is buylded vpon this , that they esteeme our Righteousnes to consist in the very act of beleeving : which may be more iustly said of our Adoption , albeit in a circumspect meaning . CHAPTER XVI . TOVCHING the benefite it selfe , which Christ bestowes vpon those that receyve him : although we should grant it to be the same in sense which they expound it to be : yet it will never inferre , that in this place , To receyve Christ and beleeve in his name , is to be vnderstood of Iustification : but ( according as some of themselves say ) of the worke of God in making vs to beleeve . Of the which followeth , the dignitie and prerogative of being sonnes : as the first and immediate fruite of faith , in Iesus Christ . In which sense we denie not , but this place may be commodiously interpreted : although it seemeth that the spirite of God doth meane somewhat more . For vnderstanding whereof , we are first to consider the third point , which we have said to be the ground of the mistaking of this place : which stands in the not distinguishing , betwixt the Fathers worke and the Sonnes , in our Adoption : although in the same place , they bee cleerely distinguished by the Evangelist . Which oversight maketh great confusion in knowledge . For we are to vnderstand , that although the three persons of the Trinitie , be neither in subsisting nor working to bee separated : yet in both , they are still to be distinguished : and never to be confounded : if ever we thinke to have a cleere and vnconfused sight , of these great workes of grace , which they performe in vs. Now in this place , the worke of the Father , and the worke of the Sōne in our Adoption , are cleerely and distinctly set down . Like as in other parts , the worke of the spirit , in the same Adoption , is distinguished from both : The worke of the Father , is our Vnion with Christ : when he brings vs vnto him , and makes vs to receive him , by beleeving in his name . And this is our comming to the Sonne : Which is the proper worke of the Father . For none can come vnto the Sonne , except the Father drawe him . And this is the principall act of our Adoption : which most properly is to be called Adoption : and as we have said , consisteth chiefly in our calling . For seeing most properly , it is the worke of the Father to adopt : certayne it is , that our Adoption , most properly must consist in the action of the Father . For which cause , the Fathers worke , in making vs to receyve the Sonne , that is to beleeve in his name , is in this place expounded , by way of similitude , in a borrowed speech , that is , to be borne of God. For the begetting and working of faith in our hearts , is the chiefe and principall part of our spirituall birth : beeing the roote & ground of all that followeth . The worke of the Sonne is next subioyned : which stands in giving to those who have receyved him , prerogative , or as some do render the word , dignitie , as others authoritie , and as others power to bee the Sonnes of God. Of all which significations of the word , there is none which doth not fitt this place : without giving any advantage vnto the Papists , in their forged sense of the word power . Which benefite proceeding from the Sonne , is alwayes to bee distinguished in our Adoption , from our Vnion and communion with him by faith : which is the worke of the Father : vpon which , as the cause , dependeth the other as the effect : for to those , whom the Father doth give to the Sonne , to be his brethren , and in vnitie with him , to be the Sonnes of God : the sonne doth give the prerogative , the dignitie , the authoritie and the power belonging to the sonnes of God. And this work consisteth in the sonnes bringing vs to the Father . For none can come to the Father , but by the Sonne : for Christ suffred for vs , that he might bring vs to God , 1. Pet. chap. 3. vers . 18. And this is that , which is so often spoken of in scriptures by Christ himselfe : that to those whom the Father giveth him , to those he giveth eternall life : and that he giveth the glorie that the Father hath given him , vnto those that beleeve in him . For whatsoever prerogative , dignitie , &c. the Father hath given vnto the Sonne , the same doth the Sonne impart to vs that are his brethren . For the prerogatives and priviledges of sonne-ship , appertayne onely to Iesus Christ , as the onely sonne of God. and therefore it belongeth to him alone , to communicate those prerogatives , to such as the Father doth first by Adoption make his brethren . For the prerogative of a sonne , is a dignitie depēding , not vpon the essence and nature of our Redeemer , but vpon his subsisting and personalitie . For as the prerogative of a father , is proper to the first person : so the prerogative of a sonne , is proper to the second person . and therefore , as we doe holde that to adopt , is the prerogative of the first person , because he onely is the Father : so to communicate the prerogatives belonging to those who are adopted to bee children , is the prerogative of the second person , because he only is the Sonne . And therefore is it said , if the Sonne make vs free , wee shall bee free indeed , Iohn chap. 8. ver . 36. for freedome , is the prerogative of a Sonne , and not of a servant . And therefore the whole libertie and freedom , bee it from ignorance , Sathan , sinne or death , which the saints enioy in Christ , is called by the Apostle , the libertie of the Sonnes of God. in which libertie is comprehended , both our wisdome , righteousnes , sanctification and redemption . Which prerogatives , when we doe enioy them , then may we bouldly esteeme our selves the Sonnes of God. And this is that , which it seemes the spirit of God doeth meane , when he sayeth , that Christ doth give vs the prerogative to be the Sonnes of God : that is , that he bestowes vpon vs such priviledges and blessings , or such authoritie and power , over all our spirituall enemies , as may make vs , not only to glorie in God the Father of Christ , as our God and our Father : but also to carrie our selves in our whole conversation , as becommeth the sonnes of God. For we do esteeme , that to be adopted or made sonnes , and to receyve prerogative to be sonnes , are two distinct benefites , of the two first persons of the Trinitie . For a man may bee a Sonne , and yet wante the prerogative , dignitie , authoritie , and power of a Sonne . For as saith the Apostle , Gallath . chap. 4. vers . 1. 2. The heyre while hee is a childe differeth nothing from a seruant , though he be Lord of all , but is vnder Tutors and Governours . vntill the time appointed of the Father . Which custome of men , the Apostle applyeth to the Church of God. to let vs know , that it is a thing to be considered in the children of God , aswell as in the children of men : so the oversight standes in the not distinguishing betwixt the being of a sonne simply , which comes by procreation and birth : and the being of a sonne in prerogative , dignitie , authoritie and power of a sonne , which comes by age and fulnes of time , appointed by the Father . For every child is a sonne to his Father , as soone as he is borne : yet longe after he receyveth not the prerogative of a sonne : but still is in condition as a servant . But when the time appointed , for his freedome commeth : he , who was before a sonne by birth , but a servant in condition , becōmeth to be a sonne likewise by condition , aswell as by birth : when as the prerogative , or dignitie , or authoritie , or power , to be a sonne in estate , is given vnto him . And in this sense is this place to be vnderstood , if it be rightly taken : that is , that vnto them who were borne of the Father , and so which were sonnes by the Fathers begetting of them : Christ the sonne did give prerogative , or dignitie , or authoritie , or power , to be sonnes in cōdition and state . For as we have said before , the benefit of being sonnes simply , by begetting , or birth , or by adoption , is the proper worke of the Father : but to make vs sonnes in the condition and estate , belonging vnto sonnes , is the proper worke of the Sonne . For we have no boldnes to call the Father our Father , nor have wee any accesse vnto him as vnto our Father , but through Christ alone . Neither have we the libertie of the sonnes of God , from sinne , either by righteousnes or sanctification : nor any part of the glory of the sonnes of God , but frō Christ alone : in whom doth all fulnes dwell , and out of whose fulnes , we all receyve : and by whom only we come vnto the Father . And this distinction of these two works , of the Father , and of the Sonne , shineth cleerly in the wordes of the Evangelist : when he sayeth , that Christ did give prerogative to bee the sonnes of God , only to those who were borne of God : plainelie distinguishinge the Fathers worke , in begetting vs to be his sonnes , from the worke of the sonne in giving vs the prerogative to bee sonnes . which verifieth that to be a sonne by birth , and to be a sonne by prerogative , are not to be taken in one sense , nor for one benefite : but for two distinct actions , of the first two persons of the Trinitie . Which the same Apostle Iohn seemeth playnly to confirme , 1. Epist . chap. 3. vers . 1. 2. When he ascribeth the benefite , of being called the sonnes of God , vnto the love of the Father , and the benefite of the beeing that which the sonnes of God are , in prerogative and dignitie , vnto the Sonne : by whose appearing vnto vs , wee are made that , which the sonnes of God should bee . And therefore , in this life , according as hee hath appeared vnto vs , by the Fathers worke in our calling , bringing vs vnto him , illuminating our vnderstandinge with the knowledge of him , and by faith making vs one withhim : so have wee receyved the prerogative to be the sonnes of God , in righteousnes and holines , with freedome and boldnesse to call his Father our Father : but because as yet he is not manifested vnto vs in all the prerogatives of the sonnes of God , therefore ( although wee bee now , both sonnes by Adoption , and likewise in some measure by prerogative and dignitie , ) yet it is not fully manifested what wee shall be : but when he shall appeare in glory , then shall wee appeare like him , in all things . In which likenes either in parte , or in whole , accomplished in vs , standeth the prerogative of the sonnes of God. For cleering of which point , wee are to observe that saying of the Apostle , 1. Cor. chap , 1. vers . 30. For of him you are in Christ Jesus , who is made of God vnto vs , wisedome , righteousnes , sanctification and redemption . In these wordes two distinct actions , are attributed vnto the Father , which must needes preceed in order , that action of the Sonne , whereby he gives vs prerogative to be the sonnes of God. The first action of the Father is the making of Christ vnto vs , wisedome , righteousnes , sanctification and redemption : which are indeed the prerogatives of the sonnes of God. The second action of the Father is , the making vs to bee in Christ : to the end that we may bee pertakers of these blessings , which Christ is made of the Father , vnto vs. Which action of making vs to be in Christ , cannot be distinguished from making of vs sonnes and Adopting of vs. Vpon which two workes of the Father , followeth the action of the Sonne : who when we are by the Father , in him , hee maketh vs pertakers of all his own prerogatives , dignities & glory . And after this worke of the Sonne , followeth the action of the holy Ghost : sealing vp in our hearts , both our Adoption or son-ship , and the prerogatives belonging to the sonnes of God. Of this distinct consideration , of the distinct working , of the Father , Sonne and the Holy Ghost , it may easilie appeare , that the worke of the Sonne , is mistaken in this place , when it is interpreted to be Adoption , or making of vs sonnes simplie : wheras it is to bee vnderstood , of a benefite , succeeding our beeing sonnes by Adoption , which is already accomplished , when we are begotten and borne of God the Father : after which , it is the Sonnes parte , to make vs in condition and estate the sonnes of God : by communicating with vs , the prerogative , and dignitie , and authoritie which is proper to the sonnes of God. Thus fare have we thought good to speake touching the order of the benefits of God : in which point we have more largely insisted , because it is the speciall ground , wherevpon ryseth , not only the oversight of good men , but also divers heresies of wicked men , in this age . And we have further labored to cleere that place of Iohn , which most misleades men in this matter : that thereby it may be manifest , that by the Scriptures rightly vnderstood , Adoption goeth in order before Iustification . CHAPTER XVIII . HAVING finished the three first grounds , serving to cleere the nature and order of the saving benefites of God : Now it rests that wee speake of the last : which is touching the speciall distinction and difference of those benefites amongst themselves . In which point , leaving all other opinions , we wil follow that which hath the greatest warrand and cleerest evidence , in the truth of God : which only in all such thinges , wee are to follow , as our guide and informer . But before we beginne this point , there are three things needfull to be considered of vs. The first is , the diverse manners wherein the spirit speaketh of them in the Scriptures . The second is , what things they have common , in which they all agree and have no difference . The third is , the vse that we are to make for our instruction of the preceeding point . In these three things wee will be shorter perhaps , then their nature requyreth , setting them downe in short propositions . Touching the first , we are to marke that in the Scripture those benefites are set downe , two manner of wayes : that is , either confusedly , or then distinctlie . The confused manner of speech , is likewise two fold . First , when as in respect of the inseparable coniunction of these blessings , and presence infallible of all the rest , where one is , beeing all lincked together , and every one imperting and impleying , all the rest : the Scripture putteth one for all . The second manner is , when some one benefite , is putt for another : and these two sortes of speeches are playne by these places . Rom. chap. 8. vers . 23. 2 Cor. chap. 5. vers . 19. Eph. chap. 1. vers . 7. Col. chap. 1. vers . 14. Rom. chap. 5 , vers . 9. 10. 11. &c. The distinct manner of speech is , when these benefites are both in name and signification specially distinguished , one from another : as namely , Rom. chap. 8. vers . 30. 1 Cor. chap. 1. vers . 30. This we thought good , first to marke , because there is great probabilitie , that in not consideration of the spirites different manner of speaking , is the speciall ground and cause , of many mens mistaking of the speciall difference and true order , of these saving benefites of God. As speciallie , when Iustification and Adoption are made partes of reconsiliation : which beeing properly taken doeth in order , according to the Scriptures , succeed to them both . As also when one benefite is defined , by the propertie of another : which error many doe fall in . Wee are therefore to take heed , that wee put a speciall difference betwixt one and the same benefite , according as it is vsed by the spirit of God , in proper or improper manner of speech : when either it is put in the owne proper signification , or when it is put particularly , for another benefite then it selfe , or generally for all . Touching the second point , there be six special things , wherein all the saving benefites of God agree . The first is in their originall , or efficient cause : which is God alone : for he is the Father of lights , from whom commeth down all good gifts and every perfect donation , Iam. chap. 1. vers . 17. This may be confirmed by particular testimonies of Scripture , touching every particular benefite , as of Faith , Adoption , Iustification , Peace or Reconciliation , Sanctification , Glorification , and our whole Redemption . For they are neither bred in vs by nature , nor acquired by our industrie , nor ministred by humane education , but are all the gifts of God. The second thing wherein they all agree , is the cause which moueth God to give them : which is nothing but his grace and good pleasure . For none of them is obtayned by our desert , or meritt . For as , sayeth the Apostle , 2 Tim. chap. 1. vers . 9. God hath saved vs and called vs with an holy calling not according to our workes , but according to his owne purpose and grace . and this likewise is cleere by particular testimonies of the Scriptures , touching every one of these benefites . The third thing wherin they all agree , is the meanes , through which God of his grace doth give them : which is Iesus Christ the Sonne : who is made of God vnto vs all these blessings : For in him all fulnes dwelleth , and out of his fulnes , we all receive grace . Which point also is most evident , throughout all the Scriptures in everie particular benefite . The fourth thing wherein they all agree , is the instrument by the which God maketh vs to apprehend them all in Christ , which is Faith only . The fift thing wherein they all agree , is that they are inseparable one from another : so that none can have one of them , but he must needs have all : for whom he calleth , them he Iustifieth , and whom he Iustifieth them he glorifieth . Rom. chap. 8. vers . 30 And as sayeth the Apostle : by the grace of God which is given vs in Christ Iesus , we are made riche in him , in all gifts : 1 Cor. cha . 1. ver . 4. 5. And the same Apostle gives thankes to God , because he hath blessed vs with all blessings in Christ , Eph. ch . 1. ver . 3. The last thing wherein they all agree , is that they are never taken away againe , from those that receive them : For the gifts and calling of God are without repentance : Rom. ch . 11. ver . 29. And whom Christ loved , hee loveth to the end . Iohn chap. 13. vers . 1. Now followeth the third thing to be considered of vs , which is , touching the vse arising vpon those former 6. points , which wee are to marke , for our right vnderstanding of the nature of Gods saving benefites : and this vse is sixe fould . The first is , that none of these blessings is in vs by nature , nor from nature , nor any power or facultie in nature , but are all the supernaturall gifts of God. The second vse is , that we are to acknowledge the good will of God and his free grace , to bee the only cause moving God to give these benefites . For by his grace he hath made vs freely accepted in his beloved : so that even what in Christ hee gives vs , he gives it freely of grace : so that all respects is removed , why God should bestowe his blessings in Christ , except his owne grace in himselfe . Which we are carefully to marke , that we may keepe our selves from the error of these , who confound either the subordinate meane , through which , or the subordinate Instrument , by which God bestowes his blessings , with the cause moving God to bestow them : For although Christ be the meane through which , & faith be the instrument by which , God gives all spirituall blessings , yet the cause moving him to give all , is his grace . For hee gives Christ , and the righteousnes that is in him , and faith , freely , to whom he will , and withouldes them from whom he will. Thus although the subordinate meanes , in and by which , God dispenseth his blessings , are not to be separate from his grace , yet they are never to bee confounded with it : but even Christ himselfe , and all blessings in him , and the merit of his sufferings , and faith , by the which wee apprehend all , are still to bee distinguished from the grace of God , which is the only cause , why eyther Christ himselfe , or the meritt of his suffrings , or faith to apprehend it , is given vs of God. Therefore in Gods working , the Scriptures still ioyne these three together , to wit grace , Christ and faith . Faith , as the instrument whereby we apprehend , and Christ as the subiect in which wee apprehend the blessings of God , and the grace of God , as the only cause moving God , both to giue faith , and Christ by faith , and in Christ al these blessings . So that it is a greevous sinne against the grace of God ( for the prayse of the glory whereof , the Lord doth bestowe vpon vs all spirituall blessings ) when we spoyle it of this prayse due to it alone : by making any other thing to bee the moving cause why God doth blesse vs. As likewise it is a great sinne , when separating this grace , from the subordinate meanes , wee doe despise the meanes , and turne the grace into wantonnes . The third vse is , that no where , except in Christ alone , is any of the saving blessings of God to bee found . And therefore it never can be accompted to be Gods Adoption , Gods Righteousnes , Sanctificatian , Reconciliation or Redemption , which is placed in any thing without Christ . Wherevpon it must follow that they erre farre from the trueth , who place their righteousnes , either in their faith , or workes : or who place reconciliation , in their owne satisfaction . For though Christ be the obiect of faith , yet it hath the being of it , in mans hart : & concerning works and our own satisfactions . It is cleere that they are not in Christ : who notwithstanding is all in all things , and filleth all in all things . The fourth vse is , that without faith , God by his grace , communicates noe blessing in Christ , in ordinarie dispensation . Therefore they must erre , who thinke that Christ and the blessings of God in him , may be apprehended , by the externall bodily action of man , in receyving the Sacraments : that is , as they call it , by the very externall worke wrought . This likewise teacheth vs , to perceive their error , who doe make Faith , which is but the apprehending instrument , to bee the blessing it selfe , thereby apprehended in Christ . Of which sort they all are , who place the matter of our righteousnes , in the act of our beleeving . The fift vse is , to teach vs to be wise , in iudging of our selves , whether we be truly in the state of grace or no : for he that is destitute of any one of these saving blessings , he is destitute of them all : whatsoever foolish confidence he have to the contrarie . For as sayeth the Apostle Peter , 2. Epi. chap. 1. vers . 3. God through the knowledge of him that hath called vs , hath given vnto vs al things , that appertayne to life and Godlines : And therfore Iames sheweth that it profits nothing that a man say , he hath faith , if he have no workes . And Iohn 1. Ep. cha . 2. vers . 9. sayeth , Hee that sayeth he is in the light , and hatetb his brother , is in darknes vntill this tyme. and chap. 3. vers . 6. VVho soever sinneth , hath not seene Christ , neither hath knowen him . The sixt and last vse is , to discover to vs the error of those who prophainly affirme , that the Saints effectually called , may fall from grace : which is a blasphemous denying of Gods faithfulnes , his righteousnes , and the stablenes of his counsell : vpon which the Scriptures , so often build , the certayntie of the saints persevering vnto the end : Vpon his faithfulnes , 1. Cor. chap. 1. ver 8. 9. who also shall confirme you vnto the end , for God is faithfull , by whō ye are called . And 1. Thess . chap. 5. ver . 24. Faithfull is hee who calleth you and will also doe it . vpon his righteousnes . 2. Thess . chap. 1. vers . 6. 7. For it is a righteous thing with God , to render to you which are troubled , rest with vs in the revelation of the Lord Iesus from heaven . And Heb. ch . 6. ver . 9. 10. But we perswade our selves better things of you , and such as accompanie salvation , for God is not vnrighteous , &c. and vpō the stablenes of his counsell in the 17. and 18. verses of the same chapter , saying : Wherein God willing more aboundantly to shewe vnto the heires of promise the vnchaingeablenes of his counsell , did binde himselfe by an oth , that by two immutable things , wherein it is impossible that God should lye , we might have strong consolation , which have our refuge to lay holde vpon the hope , that is layde before vs. CHAPTER XIX . THvs having spoken of these 3. points : it followeth now that we speake of the particular difference , whereby the blessings of God , are every one distinguished frō another . The difference that is amongst these benefites , is of two sorts . The first is more general , depending vpon the different manner that we enioy them . The second is more particular , rising vpon the particular nature of every benefite . Touching the first , the benefites of God in Christ , are either such , as are made ours only by imputation and Gods gracious accompt : the thing imputed , remayning still in substance inherent in Christ , and not in vs. for then they are such , as ( flowing from the vertue of Christ ) doe abide inherent in our soules and bodyes eternally . Of the first sort , are Adoption and Iustification , which never can be said properly , to be inherent in vs ( Adoption , beeing taken in the proper sense , whereby it is distinguished from the rest : & not in that general sense mentioned before ) for Christ alone , remayneth in himselfe , the only Sonne of God , and only righteous without sinne : wee beeing sonnes and righteous , never by any inhesion of these blessings in vs , but only by the imputation of that sonne-ship and righteousnes which is Christs alone , vnto vs. Therefore the Scriptures , ( touching these 2. benefites ) doeth specially vse this phrase : to witt , that wee are the sonnes of God in him , and that we are made the righteousnes of God in him . Of the second sort , are these benefits , which necessarily follow , vpon the two former : as being the end wherefore we are Adopted and Iustified . and these be peace with God , or Reconciliation , ioy in the holy Ghost , Sanctification and Glorification , which is all one with Redemption : as it is taken in most particular sense . Which all are so given vs in Christ , that by the sense and feeling of them inherent in vs , they are made to vs , sure tokens of our effectual calling or Adoption & Iustificatiō . Which being blessings , not perceyved by any sense of them selves , in substance inherent in vs , are confirmed in vs by the others , as infallible effectes following them . For which cause the Apostle Peter willeth vs by them , to make our calling and election sure . For in this are the children of God knowne , and the children of the Divell : VVho soever doeth not righteousnes , is not of God , 1. Iohn 3. 10. And againe , Know yee , that he that doeth righteously , is borne of him , 1. Iohn 2. 29. And againe , Hee that doeth righteousnes , is righteous , as he is righteous , 3. chap. vers . 7. This difference , serveth both to cleare the order and nature of the benefites of God. For these , which are ours by gracious accompt , remayning still inherent in Christ only , they are both first in order , and are the grounds and subordinate causes of all the rest of the benefits , inhesively bestowed vpon vs in Christ . Therefore vnto these two , that is Adoption and Iustification , all the rest , are attributed , as effectes and infallible consequences , whyle it is saide : If wee bee sonnes , then are we also heyres , Rom. cha . 8. ver . 17. And againe , Whosoever is borne of God , sinneth not , 1. Iohn 3. 9. And againe , The sonne abideth in the house for ever . Iohn 8. 35. so touching righteousnes it is saide , The iust by faith shall live , Rom. 1. 17. And againe : Being iustified by faith , we haue peace towards God , & reioyce in the hope of the glory of God , Rom. 5. 1. 2. And againe : That , we being iustified by his grace , should be made heires , &c. Tit. 3. 7. The second difference , ariseth vpon the different nature of the benefites : which appeare in the effectes of every one towardes vs. Which effectes may generally bee reduced to two . The first is , the effect , of the making vs the sonnes of God. Which is most properly performed in vs in the blessing of Adoption . The second is , the making of vs like to the Image of the sonne of God. Which is performed by the rest of the blessinges : that is our Iustification , Sanctification , and Redemption . Which albeit they serve to accomplish our Adoption , by making vs to bee the sonnes of God by prerogative , dignitie , &c. yet wee are sonnes , before they be accomplished in vs. For as saith Iohn , 1. Epist . 3. 2. We are nowe the sonnes of God , although it is not manifest what we shall be . So this generall difference , of the nature of Gods benefites , is carefully to be marked : that we may distinguish betwixt these benefites , by the which we are properly made sonnes , and so of the seed : which onely is Adoption . And these benefites , by the which , we enioye the promise , made vnto the seede : where by we are not properlie saide to be made sonnes , but onely in respect of the condition and estate , belonging to the sonnes . But properly by them we are made like vnto the Image of the sonne of God. But although all these benefites agree in this pointe , and they all serve to make vs like vnto the Image of the Sonne : yet they differ in nature , every one from another , according to the difference of these thinges , wherein they make vs like vnto the Sonne of GOD. For by Iustification , the Lord makes vs righteous , and without sinne : as Christ is righteous , and without sinne . and reconcileth vs vnto him selfe , making vs one with him selfe , as the sonne is one with him . For peace or reconciliation with God , is the effect and fruite of Iustification , as is cleere Rom. chap. 5. 1. In which we have to observe , that as the Father , by Adoption , maketh vs one with the sonne : so by Iustification , hee maketh vs one , with him selfe . Conforme to the saying of the Apostle , 2. Corinth . chapt . 5. vers . 19. For God was in Christ , reconciling the worlde vnto him selfe : by not imputing to them their sinnes : therefore is our peace and reconciliation with GOD , attributed vnto the Crosse of Christ , by the which sayeth the Apostle , hee killeth hatred , Ephe. 2. 16. and also our libertie and boldnes , to enter into the most holy place , is attributed vnto the bloud of IESVS , Heb. 10. 19. Secondly , by sanctification , the Lord makes vs like to his Son by puritie , and holines of nature . Thirdly by redemption , as it is particularly taken for glorification , the Lord makes vs like vnto his Sonne , in immortalitie , glory ▪ and power . This order and difference , of these benifites , is cleere , 1 Cor. chap. 1. vers . 30. where wisdome , is put in the first place : which , specially answeres to our calling , wherein consisteth our Adoption . In the second place , righteousnes . In the third , sanctification : and in the fourth place , redemption . Which place , is specially to be marked : for the right knowledge , both of the order and difference that is amongst is benefites of God. For in other places of Scripture , Redemption , as likewise Iustification , and Reconciliation , are taken in a larger sense : to signifie the whole freedome of the sonnes of God , and every parte thereof in particular . And that because all libertie , peace and reconciliation , whatsoever is given vs of God , floweth from the death of Christ : in the which standeth our righteousnes , peace & redemption . For which cause it is , that in the Scriptures , sometymes our Iustification is ascribed to the death of Christ : sometymes our Sanctification : sometymes our Reconciliation : and sometimes our Redemption . Because , howsoever these blessings , ( as they are imparted vnto vs ) differ both in order and nature : yet they proceed all , from one fountayne : and are all comprehended , only in that one oblation , of Iesus Christ vpon the Crosse . For cleering our iudgements therefore , in this point : we are carefully to marke these two senses , in the which , in the Scriptures , Redemption , Iustification , and Reconciliation , and Sanctification are taken . Sometymes they are taken , for the action of God in Christ for his saints : when as God , was in Christ , reconciling the world to himselfe : according to that which hee had purposed in Christ . which was , as sayeth the Apostle , Eph. chap. 1. vers . 10. That in the fulnes of tyme , he would gather together all things in Christ Iesus , & as sayth the same Apostle , Coll. chap. 1. ver . 20. It pleased the Father to reconcile all things to himselfe , by him : making peace by the blood of his crosse . In this sense , God at one tyme , by the only one oblation of Iesus Christ , in one worke , once performed , did eternally redeeme , Iustifie , Sanctifie and Reconcill to himselfe , all his ellect , that ever were , is , or shall bee , vntill the end of the world . For Christ bare all their persons , vpon the Crosse : and God did lay vpon him , the iniquitie of them all : and did wound him , for their transgressions , and breake him for their iniquities : and did lay vpon him , the chastisment of their peace . Esa . 53. Therefore sayeth the Apostle , Heb. 10. that by that will of God we are sanctified even by the offringe of the body of Iesus Christ once . And in the 9. chap. 12. verse , hee sayeth that Christ by his owne bloud entered once in the most holy place , and abtayned eternall redemption : and in that same Chapter ver . 28. it is sayd , that Christ was once offered , to take away the sinnes of many . Now in this sense , there is neither , difference of tyme , nor order , nor distinction to be made : all beeing accomplished together and at once : by one worke , of one man , Iesus Christ the Lord. Sometymes againe , they are taken for the worke of God in vs , and toward vs : in his owne tyme applying that , which hee wrough in Christ for vs , to every one of vs in particular : bringing vs , by effectual calling , to the knowledge & apprehension by faith , of our Redemption , Iustification , and Reconciliation , which God accomplished onely in that day of Christ , which all the Fathers desired to see : howsoever in divers ages , and divers tymes , they bee applyed , by God , to these , whō then , and in that day , by the death of his Sonne , he did Redeeme , Iustifie , and Reconcile vnto him selfe . And in this sense , we speake of these benefites , in this treatise : not as they were wrought by God , in Christ , for vs : but as in the dispensation of God , they are applied vnto vs , for whom Christ dyed . In which sense the Apostle speakes of them , 1. Coll. 1. 21. 22. saying : And you also which were in tyme past straungers and enemies , having your mindes exercised in evill workes , hath he now reconciled in that body of his flesh , by death . And in this sense , it is , that both order and difference , is to be marked amongst these benefites . In consideration whereof , how so ever Adoption , and Iustification agree , in this , that they both are benefites bestowed by imputation , without inhesion in vs : yet , as they differ in nature , so doe they in order : in respect of the grounds , wherevpon they are builded , & whence they flow . For Adoption , neither dependeth vpon , nor floweth from the death of Christ : But from his personall propertie , of beeing the sonne of God. whereas Iustification , dependeth vpon , & floweth from his suffering . and therefore as our cōmunion with him in person goeth before our cōmunion with him in his suffrings , so doth our Adoption , in order goe before our Iustification . CHAPTER XX. HITHERTO have we spoken , of those groundes , whereby both the nature and order of Gods saving benefites , are most cleerly knowen . So that by these things , which are alreadie set downe , a modest minde , onely searching truth , and abhorring contention , may sufficiently knowe , what Iustification before God , is . yet notwithstanding , for the further contentement of those of weaker iudgement , we will speake something more particularly of the benefite is selfe . For the clearer vnderstanding whereof , and discovering of the trueth , which now almost lyeth hid , by the manifold opinions of men : it were needfull , that we should speake of divers things : as namely , of God him selfe , what place he hath in that worke . 2. of his grace . 3. of Christ and his obedience . 4. of faith . 5. of man him selfe , and of his workes . and lastly of the Lawe and of the Gospell . For all these points are called in cōtroversie : and mens iudgements is divers concerning every one of them , in the worke of Iustification : but to eschew longsomnes , wee will reduce all , that we are to speake , into these few grounds . The first , shal be touching the special divers and severall iudgements of men , concerning Iustification . The second , shal be touching the discussing of these pointes controverted , which are of greatest moment . The third , shal be concerning the worke it selfe of Iustification : according as it is set downe in the truth of God. And intreating of these three , we shall touch by the way , everie one of these points mentioned . in doing whereof , if we shall insist somewhat more largely , then shall seeme expedient to riper iudgements , yet we hope that heerein we shall easily be pardoned : seeing we take this paynes , not for the instruction of those , that are of greater iudgement then our selfe , but for the helpe and cōfort of the simplest sorte . Who in this mayne point of salvation , may ( through the diversitie of opinions ) be brought in danger of destruction . For seeing there is no hope of life to anie , but such as are iustified by the righteousnes of God which is by the faith of Christ : it must followe , that this Iustice being taken away , and any other whatsoever put in the place thereof , all ground and certeyntie of salvation , must needes bee also taken away . To come then to the first point . there be foure principall different opinions : beside the opinion of Osiander : which beeing odious to all , we need not to speake of . The first is of those , who devide the worke of Iustification betwixt God and man : Christs merit and mans merit : faith and works : grace & debt : the Law & the Gospell : but in divers respects and considerations . For in respect of that , which they call the first righteousnes ( which they esteeme nothing but a preparation of a man , to iustifie himself , by a formall righteousnes infounded in vs by grace ) . they give place to God , as the author & worker : and to his grace , as the cause moving him : and vnto Christs sufferings , as the cause meriting that grace : & vnto faith as the benefit in founded into vs by grace : and vnto the Gospell , as the instrument whereby this benefit is wrought in vs. Yet with God & his grace , they ioyne man in this worke : ascribing vnto him , freedome of will , so that God by his grace & man in his will concurre in the worke . God by his grace , helping mans will to beleeve . But in respect of that , which they call the second righteousnes , wherein they place the merit of eternall life , they seclude God from beeing the Iustifier : and ascribe iustification to man him selfe . they seclude grace and establish workes of free will , they seclude Christ , and the merit of his obedience , and place them selves and the merit of their owne workes . they seclude beleeving , and establish working : and for the Gospell , place the Law. The second opinion is of those , who in iustification , make God to be the Iustifier , and that of his grace , and that by faith , but as our worke , of our free will : yet not of the Law , but of the Gospel . secluding Christ and his obedience wholy from our righteousnes : as likewise the Law and the workes thereof . So they give to God the worke of Iustifying : but the matter of their righteousnes , they wholy ascribe to their owne worke and act in beleeving . and place grace in nothing , but in Gods gracious accepting of mans imperfect faith , in place of the perfect righteousnes of the Law. and attribute vnto the merit of Christes obedience , this gracious acceptation of our faith : as though hee had dyed and suffered not for our Iustification , but to merit and obtayne at Gods hande , that our owne worke of beleeving , should bee graciously accepted as perfect righteousnes , albeit in it selfe imperfect . and where they may seeme to agree with the papist in asscribing righteousnes to their owne working , they thinke that they doe sufficientlie purge them selves from that blott by this subtill evasion : that they doe not attribute their righteousnes , to a worke of the Lawe , but to a worke of the Gospell . The third opinion , is of those ; who attribute the worke of Iustification vnto God , but place their righteousnes , partlie in their faith , as their owne worke , and partly in the obedience of Christ . and make two actions of God , in Iustifying . In the one whereof , they give place vnto grace : in the other not . The first action is the imputation of our imperfect faith , for righteousnes . and that by grace . The second action is the imputatiō of Christs perfect obedience , for the supplying of that , which is wanting in our imperfect faith , for righteousnes , and that by Iustice . All these three opinions , doe attribute Mans righteousnes , either wholy or in parte to his owne working , The first and last doe ioyne grace & merit together in Iustification . Which things are most contrarie to the truth of God : whether the workes bee of nature or of grace : of the Law , or of the Gospell . The fourth and last opinion , is of those , who attribute the worke of Iustification to God alone : and placeth our righteousnes onely in Christes obedience : and doe acknowledge saith to be nothing but the applying and apprehending instrument of Christes obedience : and the Gospell , to bee the instrument of faith : and all to be of grace . because God , giveth Christ , to bee righteousnes vnto vs , by grace : and imputes his obedience vnto vs , by grace : and by grace , giveth vs faith , and vnto faith the Gospell . so that they attribute the whole prayse of the Iustification vnto God : and place the whole matter of righteousnes , in the obedience of Christ : secluding all workes of men , eyther of the Lawe or of the Gospell : and acknowledge the grace of God to be the onely cause , moving God to iustifie vs , by Christes obedience : as likewise of the giving of vs faith , to apprehend it , and this opinion only agreeth with the trueth . CHAPTER XXI . NOw we come to these things , wherein especially stands the chiefest controversies , whereby the trueth of Iustification is most darkened . which we will reduce all , to these foure points . The first shal be , touching the efficient cause of Iustification . The second shal be , touching the materiall cause of it . The third shal be , touching the formall cause . The fourth shal be , touching the subiect , that is iustified . Vnder these foure are comprehended the chiefe controversies touching this matter . For touching the finall cause , there is no great disagreement : therefore we have no need to speake much of it : yet notwithstanding because it serves to cleare that which we have so much insisted in before , touching the order of Adoption and Iustification , we will speake something thereof , after the other foure . First then , touching the efficient cause of Iustification , the controversie is only with the Papistes : for in this point , albeit they agree with vs in parte , or rather in shew : yet they disagree from vs , in the chiefest substance of this question . For wee saye , that God onely doeth Iustifie : but they , albeit they graunt the first Iustification to God in parte , yet they asscribe the second Iustification ( wherein they place the merit of eternall life ) wholy to man him selfe . Now for discussing this controversie , wee have three thinges that may sufficientlie cleare our iudgement therein . The first is , the manner and forme of the Scripture phrase , touching the Iustification of a man. The second is , the testimonie of the Scripture , declaring who it is , that Iustifies a man. The third is , the nature of the worke it selfe . Touching the first , the Scripture speaking of Iustification , even whereas it is supposed to bee by the workes of the Lawe , speakes passivelie of man , and never activelie : to shewe it is a worke which he him selfe doeth not , but which is done vnto him by another . as for example , Rom. chapt . 3. vers . 20. by the workes of the Lawe , shall no flesh bee iustified . And againe , Gal. chap. 2. ver . 16. Knowing that a man is not Iustified by the workes of the Law. And againe , Gall. chap. 5. vers . 4. And yee are abolished from Christ , who soever are Iustified by the Lawe . As likewise , when Iustification is attributed vnto faith , the same passive forme of speach is vsed , as Rom. chapt . 3. vers . 28. VVe conclude then , that a man is Iustified by faith , without the workes of the Lawe . And againe , Rom. chap. 5. ver . 1. Being then Iustified by faith , &c. And Tit. chap. 3. ver . 7. That beeing Iustified by his grace , &c. Which forme of speech is most cleerely vsed , Matt. chap. 12. v. 37. For by thy wordes , thou shalt bee iustified : and by thy wordes , thou shale be condemned . All these testimonies doe shew plainlie , that the worke of Iustification is not the worke of man him selfe , but of some other : And therefore Christ , Luke chap , 16. 15. layes this to the Pharises charge , as a speciall iniquitie , saying : Yee are those who iustifie your selves . And that this is to bee vnderstood , not only of a man in iudging him selfe , but also of one man in iudging an other , it is plaine by the Apostles doctrine , Rom. 14. 4. 10. 13. where he takes al power from all men of iudging one another , and to conclude this point , the Apostles testimonie touching him selfe , is sufficient , 1. Corint . cha . 4. ver . 3. whereby he cleereth both these pointes , to witt , that no other man had power to iudge him : and that he had no power to iudge him selfe , saying : I passe little to be iudged of you , or of mans iudgement , no I iudge not my owne selfe . In which places , all power of iudging , as it is referred either to iustifying or condemning , in pardoning , or not pardoning sinne , in the absolving or not absolving from sinne , is vtterly taken from all men , whether in respect of them selves or others . Touching the second grounde , which cleereth who it is that Iustifies : there is nothing whereof the holy Scripture giveth more cleere testimonie then of this : still affirming , that is is God onely , who Iustifieth : as is manifest , Rom. chap. 8. ver . 33. where expressely it is sayde : It is GOD that Iustifieth : and in that same Chapter 30. verse , it is saide : Those whom hee hath predestinate , those hee hath called : and whom hee hath called , those also hee hath iustified . which place sheweth playnely , that it can belong to none but to God alone . seeing that he who iustifieth , must bee he who calleth , and hee who calleth must be he who predestinateth , which is onely God. And againe , the same Apostle giveth a cleere testimonie heereof , Rom. chapt . 3. ver . 30. saying : For God is one who shall iustifie circoncision of faith , and vncirconcision thorough faith . The like testimonie is conteyned , 1. Corinth . cha . 4. vers . 4. where the Apostle sayeth : Hee that iudgeth mee is the Lorde . Therefore sayeth the same Apostle , Rom. chap. 14. ver . 12. That every one of vs shall give accompt of him selfe vnto God. Nowe wee come to the third ground , which consisteth in the nature of Iustification it selfe : which is not ( as some interprete it to be ) the making of vs inhesively iust , by renovation , or change of our nature : as though the word Iustificare , that is to Iustifie , did signifie , Iustum facere , that is , to make just . By which opinion , our Iustificatiō , and our Sanctification , are confounded , and made one thinge . As though to Iustifie were the action of GOD , in regeneratinge and recreatinge vs : whereas it is the worke of God in iudging vs. so that Iustificar● doeth signifie Iustum pronuntiare , that is , to pronounce righteous , which is manifest by two reasons . The first is , because in Scripture . Iustification is opposed to condemnation : as is cleere by the testimonie cited before , Mat. 12. 37. The second reason , is taken from the description of Iustification , set downe in the Scriptures : where sometymes it is defined to consist , in the remission of sinnes , sometymes in the forgiving of wickednes , in the covering of sinne , and not imputing of iniquitie : sometyme by the imputation of righteousnes . Which all doe prove manifestly , that Iustification is the Action of him , who is the Iudge of mankinde , in absolving man from sinne and the punishment thereof . Of this it followeth , that vnto God onely it belongeth to Iustifie . and that for two speciall reasons . The first is , because the Lord is the onely Iudge of all , Hebr. 12. 23. And therefore Acts 17. 31. it is sayd : He hath appointed a day in the which he will iudge the world in righteousnes . Of which day the Apostle also speaketh , Rom. 2. 5. 16. and the reason heereof is given by the Apostle , Rom. 14. 7. 8. to witt , because hee is our onely Lord , to whom we both live and die : and therefore according as in that same place the Apostle concludes , VVe all shall appeare before the iudgement seate of Christ , and every one of vs shall give accompt of him selfe to God. Whereby it is cleere , seeing God is the onely Iudge of the world , that to iustifie and to cōdemne , must onely belonge to him . The second reason is : seeing Iustification consistes in remission of sinnes , and not imputing of iniquitie : it followeth , that not any , except God alone , can iustifie : because none save God alone , can forgive sinne , as is cleere , Mark. 2. 7. and Luke 5. 21. therefore doeth the Lord him selfe saye , Esa . 43. 25. I , even I am he that putteth away thy iniquities for myne owne sake . And againe , 44. cha . vers 22. I have put away thy transgressions like a Cloud , and thy sinnes as a mist . Likewise David doth attribute the not imputing of iniquitie to the Lord , Psal . 31. 2. saying : Blessed is the man to whom the Lord imputeth not iniquitie . which also the Apostle cleerely sheweth , 2. Corinth . 5. 19. saying , That God was in Christ reconciling the world to him selfe , not imputing to them their sinnes . Now , whereas it might seeme , that in treating of the efficient cause of Iustification , we should speake not onely of God himselfe , but also of his grace : yet because the question touching his grace , doeth also fitly belong to the formall cause , therefore wee referre it vnto that place . CHAPTER XXII . NOw followeth that we speake of the materiall cause . and in this pointe , out of the former thinges , it may be easilie gathered , that there be foure different opinions . The first is , that the workes of the Law done by man , are the matter of our righteousnes . The second is , that the onely act of mans heart in beleeving , is the matter of it . The third is , that partly faith , and partly Christes obedience , is the matter of our righteousnes . The fourth and last is , that onely Christ , in his obedience , is the whole matter of our righteousnes . The vanitie of the first 3. opinions will more fully appeare , when we speake of the formal cause of iustification , & when we shall treat of Iustificatiō it selfe : as likewise when we shall cleere the truth of the fourth opinion : therefore we wil speak the more shortlie of them now . Against all three , this ground generally serveth , to witt , that no man is iustified before God , by any worke inherent in himselfe , or done by him selfe , whether it be of nature or of grace , or whether it be a worke of the Lawe , or of the Gospell . The reason is : If man be iustified in any sorte by workes , Iustification can not be by grace , according as sayeth the Apostle , Rom. 11. 6. If it be of grace , it is no more of workes , els were grace no more grace : and if it be of workes ▪ it is no more grace , els were worke no more worke . Thus none of these three formost opinions can stande : excepte we will destroy the grace of God , and abolish it altogether frō the worke of Iustification : for grace and workes , ( even though they bee of grace ) can never stande together in the worke of our Iustification . Which also manifesteth , the grosse impietie of all these three opinions , in placing faith either in whole , or in parte , in our righteousnes , as it is our owne worke : seeing by no worke of his owne , can man possibly be iustified . For otherwise it cannot be , but Christ must have died in vaine . Secondly , our righteousnes consisteth not in Gods acceptation of any thing that proceeds from vs to Godward : but in Gods imputation of that that comes from him to vsward by his gift . as is cleere , Rom. 5. 15. 16. 17. where our righteousnes is still called the gift of God : & we are saide to receyve righteousnes as a gift . Whereby it is most evident that no worke of the Law , nor faith , as it is the worke of our heart , can possibly be our righteousnes . For our act of beleeving , is an action passing from vs to God-ward : and being attributed ( as it is by them ) to mans free will , is no lesse the worke of man , then any other worke of the Law what soever . But our righteousnes is called in the Scriptures , the righteousnes of GOD , and not of man : because it goeth not from vs towardes him , but it commeth from him to vs. Thirdly , it is manifest by the Scriptures , that no man is iust in him selfe , but in another . For among men there is none righteous , no not one , Psal . 14. But if that whereby hee is iustified , & which is the matter of his righteousnes bee in him selfe , he must not onely bee iust , but iust in him selfe : which both doe playnely contradict the trueth of God : which plainlie denies , that there is any man righteous , and that any man is made righteous in him selfe : but whom soever God iustifieth , he iustifieth them in Christ , and maketh them the righteousnes of God in him , 2. Corinth . 5. 21. Fourthly , the nature of Iustification consisting in the remission of sinne : it can not possibly stande , in that , that is the direct contrarie . But all these three opinions maketh it stande in the contrarie , that is in Gods acceptation of obedience . For whether the Lorde iustifie vs , for doeing the workes of the Lawe , or for fulfilling the condition of the Gospell , required by God of vs vnto Iustification : it is alwayes for and by our obedience that he iustifieth vs. so that Iustification , shall never consist in pardoning of sinne , and covering of iniquitie : but by the contrarie , in the acceptation of obedience . Which saying is so impious , that nothing can be devised more contrarie to the grace of God , and mans salvation . These groundes serve generally to shewe the wickednes of all these three opinions . Nowe we come to speake somwhat concerning the first alone . against which these groundes conteyned in scripture , shall sufficiētly serve : of which divers make against the rest also . First , that which excludes not mans gloriation , can not have place in his righteousnes : for God will have no flesh to glory in his sight , in any thing except in him alone : wherevppon it followeth , that no man can bee iustified by the workes of the Law. For as sayeth the Apostle Rom. chap. 3. vers . 27. gloriation is not excluded by the lawe of workes . For if Abraham was iustified by workes , hee hath wherein to glory , Rom. chap. 4. vers . 2. and the reason heere of is declared in the fourth verse , saying : That to him that worketh , the wages is not compted by favour , but by debt . Wherevpon it followeth , that if man bee iustified by workes , he hath wherein to glorie : because he is not iustified by grace , but by deservinge : and Gods iustifying of him , is not a worke of his favour , but a worke , which hee is indebted to doe . And this is the same very thing , which the Romish Church doeth meane by their merit ex condigno . whereby Gods free grace iniustification is quite overthrowen . Secondly , man can not be iustified , by that , which makes the death of Christ of none effect : but as sayeth the Apostle Gallat . chapter 2. verse 21. If righteousnes bee by the Lawe , then Christ hath died without a cause . Which place doeth evidently convince them all of errour , and proove them all to bee enimies to the crosse of Christ , and to his death , that make righteousnes to bee by any other thinge then by his death : for if Christ died without a cause , if righteousnes bee by the Lawe : he must have much more died in vaine , if it bee by any other thing . For righteousnes is not to be found in any other thing , but either in the Law of God , or Christ . By this we may perceyve , that the opinion of those men , who place our righteousnes in faith properly taken , as it is the acte of our heart : without relation of it as an apprehending instrument vnto Christ : is much more pernitious , then the opinion of the Papistes . and that by cleere evidence of both their doctrines cōpared together . For the Papist placeth his righteousnes , in that which conteynes in it selfe perfect righteousnes in deed : so that if their other ground could holde ( wherein also the other sorte doeth agree with them ) that is , that it were in mans power to fulfill the Lawe , certaynlie they should be iustified by the works of the Law. For the doers of the Lawe shal be iustified , Rom. 2. 13. And if there had bene a lawe given which could have given life , surely righteousnes should haue bene by the Lawe , sayeth the same Apostle , Gal. 3. 21. But these other men , doe place their righteousnes , in that which they them selves confesse to be imperfect , and not to contayne in it selfe , perfect righteousnes . For when , faith is not relatively or instrumentally taken in respect of Christ apprehended by it : it can never contayne perfect righteousnes : and so the Lord can never iustifie vs by it : For the iudgement of God is iust , and according to trueth , Rom. 2. 2. and 5. verses . and the Lord shall iudge the world in righteousnes , Acts 17. 31. of which it followeth , that there is much more iniquitie , in these mens opinion , then in the Papistes : because they wittingly lay a ground to them selves , touching iustification : wherein it is impossible that Gods iudgement can be according to trueth : seeing they make him to iustifie them , by that , which in their owne confession , is never answerable to the iustice of God. Thirdly , that can never iustifie a man , that causeth wrath , and makes both faith and the promise vaine , and of none effect . and therefore righteousnes can never be by the Law. For as sayeth the Apostle , Rom. 4. 15. The Law causeth wrath . And againe , Gal. 3. 10. VVhosoever are of the workes of the Lawe , are vnder the curse . and that this opinion doth make both faith and the promise of none effect , it is manifest by the Apostle , Rom. chap. 4. vers . 14. saying . For if they which are of the Lawe be heires , faith is made voide , and the promise is made of none effect . And againe , Gall. chap. 3. vers . 18. For if the inheritance be by the Law , it is no more by promise . By this may evidently appeare , the grosse ignorance of the Papistes , who doe ioyne faith and the workes of the Law together , in the worke of our Iustification : which two can never more stande together , then grace and workes . For to be by faith , and to bee by grace , is all one thing , according to the saying of the Apostle . Rom. 4. 16. Therefore is it by faith , that it might be by grace . Fourthly , that whereby cōmeth the knowledge of sinne , and which maketh transgression to abound , and which includeth all men vnder sinne , and which stoppeth all mouth , and maketh all the world subiect to the iudgement of God : can never serve to the Iustification of a man. Now that all these are the effects of the Law , it is manifest by these Testimonies of Scripture . Rom. chap. 7. vers . 7. I knew not sinne but by the Law. And againe , Rom. 5. 20. The Lawe entered in therevpon that the transgression might abound . And againe , Gall. 3. 22. But the Scripture hath included all vnder sinne . Whereby the word Scripture , is vnderstood the Law : as is cleer by the testimonie of the Apostle , Rom. chap. 3. vers . 19. Where he interpretes these Scriptures , by the which he had convinced all , both Iewes and Grecians , to be vnder sinne : saying , Wee knowe that whatsoever things the Law speaketh , it sayeth it to them , which are vnder the Law , that every mouth may be stopped , and all the world be made subiect to the iudgement of God. And that the strength of this reason may appeare to be vncontrolable : The 20. verse of that same 3. chap. sheweth it to be the argument , of Gods owne spirit : when as the Apostle concludes after this manner . Therefore by the workes of the Law , shall no flesh be iustified before him : for by the Law commeth the knowledge of sinne . Lastly , this opinion fighteth directly , not only against the testimonie of God himselfe , but also against the testimonie of the knowledge and cōscience of the chiefest saints of God. Touching Gods testimonie , it is cleere throughout all the Scriptures : where he convinceth all men of sinne : saying , There is none righteous no not one , &c. Rom. 3. And the Apostle in the same chapter witnesses : that by the workes of the Lawe , shall no flesh bee iustified before him . And expresly in the 4. chap. he sayeth , that to him that worketh not , but beleeveth in him that iustifieth the vngodly , his faith is imputed vnto righteousnes . And David placeth the righteousnes of man in Gods imputing of righteousnes , without workes . Rom. 4. 6. And the Apostle Paul expresly concludeth . Gal. 5. 4. That they whosoever are iustified by the Lawe , are abolished from Christ , and are fallen from grace . Now touching the knowledge and conscience , of the chiefe Saints of God : we have cleer testimonies from them . Esa . 64. 6. Wee have all bene as an vncleane thing , and all our righteousnes is as filthie clouts , &c. The like confession and plaine acknowledgment wee have in Daniel , chap. 9. in the prayer that he makes vnto God. But most clearly in the Apostles speach , touching himselfe , and Peter , and remanent Apostles , and all the faithfull amongst the Iewes , Gall. 2. 15. 16. where he sayeth , VVee , who are by nature Iewes , and not sinners of the Gentils , knowing that a man is not iustified by the works of the Law , but only by the faith of Iesus Christ : even we have beleeved in Iesus Christ , that wee might bee iustified by the faith of Christ , and not by the workes of the Lawe : For by the workes of the Lawe , noe flesh shall bee iustified . Therefore the same Apostle Paul , albeit hee was vnrebukeable , touching the righteousnes which is in the Lawe : yet notwithstanding , he accompted that righteousnes , to bee but losse vnto him , and did cast it from him as filtie dounge , that he might gaine Christ , and bee found in him : That is , ( as himselfe interpreteth ) that he might be found , not having his owne righteousnes , which is of the Law : but that which is through the faith of Christ : that is the righteousnes which is of God through faith . Phil. chap. 3. Now to conclude this point , wee will shew , not only the vanitie , but the impossibilitie of this opinion , by this one ground , which is cleere in Scripture . First , it is evident that the next and immediate end , of our iustification is our peace and recōciliation with God. For being iustified , we have peace toward God , saith the Apostle , Rom. 5. 1 And therefore peace is said to bee made by the bloud of Christ . Collos . 1. 20. And the manner how God reconcileth , is saide to bee by iustifying , 2 Cor. 5. 19. For God was in Christ , reconciling the world to himselfe , by not imputing to them their sinnes : which is all one , as to say , that God was in Christ reconciling the world to himselfe , by iustifying them . Secondly , it is evident , that there is no reconciliation betwixt God and vs , without a Mediator . Therefore the Law was not given , but by the hand of a Mediator . Gall. 3. 19. Neither is the covenant of the Gospell confirmed , without a Mediator . And all confirmation of whatsoever covenant is by bloud : because without shedding of bloud , there is no purgation , nor iustification from sinne : and that by him who is Mediator . For then is the covenant of Peace , betwixt God and man confirmed , when he , who is the Mediator of the covenant , hath by the sprinckling of bloud , purged away all filthines , and obtayned full remission : as is cleere by the 9. to the Hebr. And therefore sayeth the Apostle in the same chapter verse 18. That even the first covenant , was not ordayned without bloud . And Moyses the Mediator of that covenant , when with that bloud , he had sprinckled all the people : he said , this is the bloud of the Testament , which God hath appointed vnto you . Exo. 24. 8. Heb. 9. 20. Nowe it is playne , that Iesus Christ , in his bloud , is our peace and reconciliation with God : For no bloud , save his bloud alone , can purge vs from our iniquities , and iustifie vs. And there is no Mediator betwixt God and vs , save hee alone . For as sayeth the Apostle , 1 Timoth. chap. 1. vers . 5. There is but one Mediator betwixt God and Man , even Iesus Christ the Man. Whereby it is playne , that none can make a firme and stable covenant of peace , betwixt God and vs , but hee alone : neither can he make this covenant sure , by any other meane , except his death and blood shedd : because no other thing in heaven or earth , can purge vs , and obtaine remission of sinnes and iustifie vs. Therefore is it said , 1 Pet. chap. 3. vers . 18. That Christ once suffered for sinnes the iust for the vniust , that he might bring vs to God. Vpon which respect it is that by him we are said to have accesse to the Father . Ephes . 2. 18. and 3. 12. Now vpon all these grounds , we have to gather , of what covenant Christ is Mediator : that is , whether of the covenant of workes , or of the covenant of grace , or ( which is all one thing ) whether of the covenant of the Law , or of the Gospell . For God hath never made any other covenant of Peace with man , then these two . So that in one of these two must consist , both our Iustification and Peace with God : and of which soever of these covenants , hee is Mediator , and which of them soever hee hath confirmed by his death , in that only must consist our righteousnes and peace . But it is manifest by the Scriptures , that he is not Mediator of the old , but of the new Testam . as is cleere by the Apostle , Heb. 9. 15. where he sayeth , For this cause is hee also the Mediator of the newe Testament . And againe , Heb. 12. 24. and vnto Iesus the Mediator of the new Testament . And this is confirmed by the same Apostle , Heb. 7. from the nature of his Priest-hood . For as the Apostle there witnesseth in the 12. verse , where the Priest-hood is changed , of necessitie , the Law also must be changed . Therefore it must follow , that Christ , beeing a Priest , not after the order of Aaron ( vnder the which the Law was given ) but after the order of Melchisedech : that he cannot possiblie bee the Mediator of the old Testament , that is of the covenant of the Law : and therefore in that same chap. ver . 22. it is said , that Iesus is the Mediator of a better Testament then the Law. Herevpon followeth this conclusion : that it is not only a vaine opinion , but also an impossible , that any flesh can ever be iustified by the workes of the Lawe . For no covenant whereof Christ is not the Mediator , and which hee hath never confirmed by his death , can ever possibly serve to our Iustification : but of the covenant of workes or of the law , Iesus is no wise Mediator , neither hath hee died and shed his bloud to confirme it . Therefore by the covenant of workes no flesh shall ever bee iustified and have accesse vnto God. CHAPTER XXIII . NOW for the second and third opinion , the discussing of them is coincident with the points following , and especially in the next point : which concerneth the 4. opinion : that is , that only Christ is the matter of our righteousnes . Whereof now we are to speake , which beeing sufficiently cleered , is enough to overthrow all other opinions whatsoever . Now to make it manifest , that in Christ alone is the matter of our righteousnes , wee are : first , to divide this point in two : and secondly to set downe the confirmations of both . The two partes wherein this point is to be divided , be these : First , that nothing in heaven or in earth , in man or without man , is the matter of mans righteousnes before God , except only Christ . The second is , touching that , wherein in particular Christ is our righteousnes . Now for the confirmation of the first point , we have these six grounds shortly to be considered . First , nothing can be our righteousnes , but that only which is made by God righteousnes vnto vs. For he is only righteous , and the only Author of all righteousnes . For as there is no man righteous , so there is no man that can make any thing , to be righteousnes , either to himselfe or to others . And therefore wee are to consider what it is , that God the Creator and ordayner of all the righteousnes of men , hath ordayned and made righteousnes to vs. Nowe in all the trueth of God , nothing is ever said to bee made of God vnto vs righteousnes , except Iesus Christ alone : Neither is there any thing whatsoever , that is called our righteousnes , whereby wee are iustified by God , except Christ alone , and his obedience . Wherevpon it must follow , that he only must be the matter of our righteousnes . Therefore is it said by the Apostle , 1 Cor. 1. 30. that hee is made of God vnto vs , Wisdome , Righteousnes , Sanctification and Redemption . And in the Prophete Ierem. 23 6. This name is given him of God , as the name by the which the children of God , shall call him : while it is said , And this is the name whereby they shall call him : The Lord our righteousnes . And againe , chapter 33. vers . 16. And hee that shall call her , is the Lord ou● righteousnes . Secondly , that only must be our righteousnes , which only is all in all things , and only filleth all , in all things . For he that is vnto vs , all , in all things , must needes be our only righteousnes : and hee that filleth vs all , in all things , must needes fill vs likewise in righteousnes . Now Christ only in the Scriptures of God , hath both these attributed vnto him . The first is shewen cleerly . Collos . 3. 11. And the second is cleerly shewen , Eph. 1. 23. Therefore is it , that the Apostle Peter , Act. chap. 4. vers . 12. sayeth : That there is not salvation in any other . For among men , there is given none other name vnder heaven , whereby we must be saved . And for this same cause doth the Apostle say , That we are made the righteousnes of God in him . 2 Corinth . chap. 5. vers . 21. As likewise , that in him wee are made perfect or complete . Col. chap. 2. vers . 10. Therefore also doeth the Apostle blesse God the Father , for blessing vs with all spirituall blessinges in Christ , Ephes . chap. 1. vers . 3. And if with all blessinges , then also vndoubtedly , with righteous in him : except wee will denie righteousnes to bee one of the spirituall blessinges of God. Therefore the Scripture , admitteth nothing to bee ioyned with him : neyther hath the Father ordayned any thing , to have parte or place with him , in the matter of our righteousnes . For it hath pleased the Father , that in him all fulnes should dwell : and that out of his fulnes wee should receyve , what soever grace wee receyve from God. And this is a parte of that preheminence which Christ hath in all thinges : so that whosoever placeth the matter of his righteousnes in any thinge but Christ , denieth flatly , that hee hath preheminence in all things . Thirdlie , nothing can bee the matter of our righteousnes . which is not the matter of our redemption . For as sayeth the Apostle Rom. chapt . 3. vers . 24. VVee are iustified freely by his grace , through the redemption that is in Christ IESVS : Therefore is it that in the Scriptures , Redemption is so often interpreted , to bee remission of sinnes : which is in effect righteousnes , as Ephes . chapt . 1. vers . 7. and Colos . chapt . 1. vers . 14. Thereby shewing vs , that our righteousnes , consisteth of that same , whereof consisteth our Redemption . And it is cleere and manifest throughout all the holy Scriptures , that we have Redemption in Christ alone . Therefore in the same places , cited before , the Redemption whereby wee are iustified , is saide to be in Christ IESVS : and wee are saide to have Redemption in him . Wherevppon it must needes followe , that seeing our Redemption is in him alone , our righteousnes must also bee in him alone . For although in the holy Scriptures it bee saide , that wee are iustified by faith , yet it is never saide , that we are redeemed by faith : or that our Redemption is in faith . Whereby it is most evident , that when the spirit of God sayeth , that wee are iustified by faith , or that God doeth iustifie vs through faith , or that hee imputes faith vnto righteousnes : that these speeches , are never to bee vnderstood of faith , materially : as though faith properly taken were the matter of our righteousnes before God : except wee will say likewise , that faith is the matter of our redemption : which no man is so ignorant , as once to imagine . For nothing can bee the matter of our redemption , and so consequently of our righteousnes , which is not made of God sinne for vs , and a propitiation for sinne . For it is saide expresly , that God made our Saviour Christ sinne for vs , that wee might bee made the righteousnes of God in him . 2 Corinth . chapter 5. verse 21. and Christ is said to have redeemed vs from the curse of the Lawe , by beeing made a curse and malediction for vs. Gallath . chapter 3. verse 13. All to shewe vs that nothing can bee the matter of our Righteousnes , and of our Redemption , which is not made both sinne and the curse due to sinners for vs. Which two thinges were lively and openly shadowed in the Lawe . The first Levit. chapt . 16. by the live Goat : where it is saide , And Aaron shall put both his handes vpon the head of the live-Goat , and confesse over him all the iniquities of the Children of Israel , and all their trespasses in all their sinnes , putting them vpon the head of the Goat , and shall send him away by the hand of a man appointed into the wildernes : so the Goat shall beare vpon him all their iniquities . And this the Prophet Esay expresseth plainly , when he sayeth that the Lord laid vpon Christ the iniquities of vs all : and that he bare the sinne of many . chap. 53. As also Peter , when he sayeth , that Christ himselfe bare our iniquities in his owne body vpon the tree . 1 Pet. 2. 24. The second was shadowed vnto vs , in the ordinance of God concerning all offerings for sinne . In which , when the trespasser had laid his hande vpon their head , the Priest was commanded to kill them before the Lord , and to burne them with fire . Levit. 4. Which also the Prophet Esay expresseth , when he sayeth : that hee was wounded for our transgressions : he was broken for our iniquities : the chastisement of our peace was vpon him . chap. 53. As also Pet. when he sayeth , that hee suffered for sinnes , the iust for the vniust . Now there is no man so foolish , as to thinke that these things can bee attributed vnto faith : or yet to the workes of the Law : or to any thing whatsoever except vnto Iesus Christ alone . Therefore nothinge , save he alone , can possibly be the matter of our righteousnes : seeing , nothing , except he alone , was ever made of God for vs , either sinne , or a propitiation for sinne , by death . Fourthly , nothing that is not the matter of our peace and reconciliation with God , can possibly be the matter of our righteousnes . For nothing can procure peace vnto vs , but that only which iustifieth vs , and covereth our iniquities . For there is no peace for the wicked sayth the Lord : and it is our iniquities that seperates vs from God. Esay 57. 21. and 59. 2. Therefore the Apostle sayeth , Rom. 5. 1. that beeing iustified , we have peace toward God. For the cleanging of vs from sinne , ( which is the cause of hatred ) makes vs to be reconciled vnto God. Now the Lord Iesus only , in the Scriptures , is called our peace : and in him only , God reconciled the worlde vnto himselfe : and that by iustifying vs , and this peace & reconciliation , is said to be made , by the bloud of his crosse : because therein only , we have remission of sinnes : and therein onely is Christ ordayned a propitiation for sinne . Wherevpon it followeth , that seeing nothing is our peace but Christ onely : nothing can be our righteousnes but he only . For nothing but righteousnes , makes peace betwixt God and man. Fiftlie , righteousnes and life , are ordayned to be brought into the world : as sinne and death were brought into the worlde : therefore is it that Adam ( in respect of the effectes that come from him to all men ) is saide to be the Type of Christ in the effectes that flow from him to his members . For it is saide , that as by one man , sinne entred into the world : so by one man , righteousnes shal be brought into the worlde . And as in Adam all die , so in Christ shall all be made alive . According to which ground it is also saide , That as we have borne the Image of the earthlie , so shall wee beare the Image of the heavenly . Wherevpon it followeth , that nothing in the world , except Christ , can be the matter of our Righteousnes : as none in the worlde , save onely Adam , is the Authour of sinne in vs , otherwise the trueth in Christ touching righteousnes , should never answer to the Type in Adam , concerning sinne . Therefore as sinne commeth from Adam alone vnto vs all , as he in whom wee have all sinned : so from Iesus Christ alone , commeth righteousnes to all , that are in him : as he , in whom they have all satisfied the iustice of God. In which comparison , ( if we had eyes to marke it ) faith never hath the place of our righteousnes , but answeres in our participation of righteousnes in Christ , to that , which is the ground of our being partakers in the sinne of Adam . For as wee were one with Adam , and in respect of origine and nature were in him , and so by being in him and one with him , did all in him and with him , transgresse the commandement of God : even so , in respect of faith , whereby onely we are vnited vnto Christ ▪ and spiritually made one with him , and ingrafted in him : wee all in him , and with him , did satisfie the iustice of God , in his death , and suffering . Thus , our vnion with Christ , and meanes thereof , is alwayes to be distinguished , from our communion with him , in the participation of his righteousnes , as the fruit thereof . Like as our being in Adam , and one with him , is to be distinguished , from the fruit thereof : which is , communiō with him , in the participation of his transgression . For clearing of this pointe , we have to marke carefully , the wordes of the spirit of God vnto Daniel , chap. 9. vers , 24. In the which , an appeinted tyme is set downe , for the finishing of wickednes , the sealing vp of sinnes , the reconciling of iniquitie , and bringing in of everlasting righteousnes in the worlde . Thereby shewing vs , that it is impossible , that faith can bee the materiall righteousnes of GOD , whereby we are iustified . For then , this everlasting righteousnes , should have beene in the worlde , before Christ came into the worlde : and so should not have beene brought in by him . For faith was in the worlde , from the dayes of Adam . Therefore sayeth the spirit of GOD , that by it , our Flders obtayned good report : and yet in that same place , the spirit witnesseth that they receyved not the promise , distinguishing betwixt faith , and Christ apprehended by faith , as the matter of the promise , and so consequently , of righteousnes . The one whereof , that is faith , they had receyved : the other , that is the promise , they had not receyved : because Christ ( in whom their blessednes was promised ) was not exhibited in their dayes . For , albeit by faith , they apprehended Christ crucified , to come , and the righteousnes , which hee was to bring vnto the worlde at his comming : yet notwithstanding , that righteousnes , in the substance and matter of it , was never brought into the worlde , vnto the tyme , that Christ IESVS was brought into the worlde . Therefore doeth the Lord vse this phrase of speech : My salvation is at hande to come , and my righteousnes to bee revealed , Esay chapter 56. vers 1. According vnto which likewise , the Apostle Paul speaketh , That GOD had purposed in the dispensation of the fulnes of tyme , to gather together all thinges in Christ , Eph. ch . 1. ve . 10. Which the same Apostle declareth more cleerlie , Gallath . chap. 4. vers . 4. 5. saying : But when the fulne : of tyme was come , God sent foorth his Sonne , made of a VVoman , and made vnder the Lawe , that hee might redeeme them which were vnder the Lawe , &c. So that the verie designing of a precise tyme , for the bringing in of our righteousnes into the worlde , declareth manifestly , that that righteousnes , is to bee materially distinguished from faith , which was in the worlde in all ages , before ever it was manifested . For faith could bee in the worlde , and apprehende righteousnes , which was to bee brought into the worlde , long before it came : as well as nowe , long after that righteousnes is performed , it can lay holde vppon it vnto iustification . For , the faith of Gods Children , before the day of Christ , and the faith of Gods Children , nowe after the day of Christ : did ever , and yet doeth apprehende no righteousnes , but that , which in that day was brought into the worlde . For it is as easie to faith , to apprehende righteousnes to come , as it is to faith , to apprehende , by gone righteousnes . Like as our faith , yet apprehendeth many thinges to come . as specially our glorification , which is yet a thing no wise manifested : neither shall be manifested , vntill Christ appeare agayne in his second comming in glorie . This same grounde serveth to prove , that the Lawe and workes thereof , was never the matter of our righteousnes : seeing the Lawe was given longe before Christs comming into the world . Lastly , that which doeth not make manifest , God to be iust , and the Iustifier : can never possibly bee that righteousnes , whereby we are iustified . This ground is cleere by the Apostles wordes , Rom. chap. 3. where hee declareth the ende wherefore God doeth manifest his righteousnes , and to that ende setteth foorth Christ to bee a Propitiation by faith in his bloud : which is , that he may be iust , and the iustifier of him that is of the faith of IESVS . For the rightousnes of GOD , whereby hee iustifieth vs , beeing manifested , must of necessitie , not onely declare GOD to bee mercifull , but also iust . And therefore it is nor sufficient and enough , that grace doe shine in our iustification , in respect of Gods grace and mercie towardes vs : but moreover , it is necessarie , that iustice doe shine in our iustification in respect of GOD him selfe : so that albeit wee receyve remission of sinnes , without any merit , or reason in our selves , but of Gods free grace toward vs in Christ : yet notwithstanding God in doeing so , must still be iust . For as sayth Abraham , Gen. 18. Shall not the Iudge of the worlde doe right ? Now this iustice of God in iustifying , is perceyved by the fight of the righteousnes of God , whereby he iustifies . as is plaine by that speech of the Apostle in Rom. chap. 3. For to this ende doeth God show his righteousnes , that he may be iust . Now it is certayne , that if God should iustifie vs , eyther by the workes of the Lawe , or by faith , as it is a worke or habit in vs : GOD could never bee seene to be iust , in iustifying of vs , because there is no flesh that abides in every jot that is written in the Lawe of God. Neyther is there any that doeth it . And concerning faith , the very Saints them selves in the scriptures have acknowledged their faith to be imperfect . And they who now place faith for the matter of our righteousnes , doeth acknowledge that it is not answearable to the iustice of God : because it is not full and perfect righteousnes . but Iesus Christ whom God hath made righteousnes vnto vs , in his death , being manifested vnto vs , in his satisfaction , doeth let vs see a full and perfect righteousnes , answerable to the iustice of God in all things : so that God is not vniust , in iustifying thereby . seeing in that iustification , hee iustifieth vs , by that which in it selfe is a righteousnes , as full and perfect , as his iustice doeth require , and the conscience of this , hath forced some of these men , who holde our righteousnes to consist in faith : to confesse , that the obedience of Christ must be imputed vnto vs , as well as our owne faith . so making a double action of God , in iustifying . one gracious , in respect of faith : another iust , in respect of Christes obedience . Vpon this ground it followeth necessarily , that nothing can be our righteousnes , except Christ alone . seeing the Lord cannot be seene to be iust , in instifying vs , by any thing , except by him alone . CHAPTER XXIIII . IT followeth now that we speake of the second point : which concerneth the matter of our righteousnes , that is , what is that thing , wherein Christ is made of God righteousnes vnto vs : and this in one word in the scripture , is saide to bee his obedience , Rom. chap. 5. vers . 19 , Where it is said : For as by one mans disobedience , many were made sinners : so also by the obedience of one man , many shall be made righteous : and this general is embraced of all , who acknowledge Christ to be our righteousnes : but yet in a threefolde different sense . The first is , of those who by the obedience of Christ , vnderstande the whole worke of his humiliation . in the which , they lay three groundes , wherein they place the matter of our righteousnes . The first is , the worke of Christ in taking vpon him our Nature without sinne . The second is , his active obedience in fulfilling the Lawe of God , during the whole course of his life . The third is , his passive obedience in submitting him selfe to the death , and that of the crosse . In the first of these actions , they place our iustification from originall sinne , and the inborne corruption of our nature . In the second , they place our Iustification from all our actuall sinnes , both of commission , and of omission . In the third , they place our Iustification and absolution from the punishment due to our sinnes . The second sense , wherein the obedience of Christ is taken , is when thereby his active and passive obediēce are only meant : without respect of the integritie of his nature : and this twofold obedience , they esteeme to be necessarie in our iustification , against the two evills wherevnto wee are subiect through the fall of Adam . The first is the evill of sinne . From the which , they esteeme vs to bee iustified , by the imputation of Christes active obedience in fulfilling the Law. The second is the evill of punishment . From the which they esteeme vs to be iustified , by the imputation of Christes passive obedience in his death and sufferings . The third sense , wherein the obedience of Christ is taken in our iustification : is when thereby the passive obediēce of Christ only in his death , is vnderstood , by the imputation whereof only , as that wherein Christ only is made our righteousnes : wee are iustified from all sinne and punishment thereof . These three opinions , agreeing all in the mayne pointe : ( that is , that onely Christ in his obedience , is our righteousnes ) may well ( without any contention , strife or scisme ) bee tollerated in the Church of God : if Christian modestie , humblenes of mind , & meeknes did in that measure possesse al , that they could support one another in love : and studie more to keepe the vnitie of the spirit , in the baunde of peace : then by controversies of disputations , to engender strife . Especially seeing none of these opinions , overthrowe the foundation : or yet contayneth in them , any impietie : or leadeth any man from the marke or matter of his righteousnes . seeing all three , exclude all things , except onely Christes obedience , from our righteousnes . Moreover , if wee shall consider two thinges distinctlie : we shall easilie perceyve , that these three opinions , may easily be reconciled , and made all to agree in one : and that none of them is contrarie to the trueth of God. The two things which are distinctly to bee considered , are these . The first is that wherein standeth the righteousnes it selfe , which is imputed vnto vs. The second is of these thinges , which are requisite in Christ , to the end that in the other , he may be righteousnes vnto vs. For these two thinges are not to bee confounded : that is , that wherein Christ is made righteousnes : and that whereby he is made meete , to be our righteousnes , in that wherein hee is made righteousnes vnto vs. Like as the bloud of the Lambe , ( shadowing Christes bloud ) is to bee distinguished from these thinges in the Lambe , which made the Lambes bloud , to serve for a propitiation for sinne . For the properties of the beast which was to bee sacrifised for sinne : are to bee distinguished from the bloud of the beast , which onely was carried in to the most holy place , to make expiation of sinnes before the Lord. This ground being considered , wee shall easilie perceyve , that although Christ , bee made righteousnes vnto vs , in one particular thinge : yet , before in that thinge , hee can bee our righteousnes : all his perfections , both in nature and action is required . For cleering hereof yet more : we have to consider , that the matter of our righteousnes in it self , is not to be confunded , with the action of God in iustifying vs thereby . vnto the which , many things are required , that are no parte nor portion of the righteousnes it selfe . so that , if wee speake of the action of our iustification : all what soever is conteyned , in all these three opinions , and more also , in Christ , is required thereto . but if we speake of the matter of the righteousnes it selfe , whereby wee are iustified : wee are to consider of them , otherwise . Therefore it shall bee needfull , that wee consider these two points severally : that is first , what it is wherein particularly Christ is righteousnes vnto vs. Secondly , What thinges they are , that are required in him , to the ende , that in the other , hee may bee righteousnes vnto vs. Touching the first , The question or doubt seemeth chieflie to arise vpon the worde Obedience : which in deede is oftentymes in the Scripture , referred to the whole worke of Christs humiliation : even from his conception , to his resurrection . So that all whatsoever hee did in the world , is accompted obedience vnto the Father . Thus his very Incarnation , and takinge vppon him our nature , and taking of it in the similitude of sinfull flesh , his becomming vnder the Lawe , his taking our sinnes and transgressions vpon him , his becomming a curse for vs , his becomming our high Priest , his offering of him selfe vnto the Father , his doctrine , his actions , his sufferings and resurrection , are all to be accompted obedience . For it was the Father that sent him into the worlde : and he came into the world , not to doe his owne will , but the will of the Father that sent him : therefore he witnesseth him selfe , that hee spake nothing , but according to the commandement which his Father had given him , Iohn chap. 12. vers . 49. the same hee witnesseth of his actions , Ioh , chep . 14. vers . 31. as also of his death and resurrection , Iohn chap. 10. ver . 18. and yet there is no man , that will say , that all the particulars of Christes sayings and doinges , are parte and portion of the matter of our righteousnes : albeit every one of them be a parte of his obedience . Therefore we must needes take the name of Christes obedience , in a more strict sense : when we vnderstand by it , the matter of our righteousnes . and this stricter sense , we are not to gather , out of our owne conceyts and fantasies , but out of the expresse word of God. The word , every where , when it speakes of our righteousnes , not vnder the generall worde of Christes obedience , but particularly , by those workes of his obedience , wherein our righteousnes consisteth : doeth onely mention his sufferinge , death , or laying downe of his life , or his bloud , or his oblation , or offering of him selfe , or his being made sinne , or his bearinge the chastisement of our peace , and such like phrases . Which all signifie one thing : that is , his suffering in the flesh . For no where in the Scriptures of God , is our righteousnes , particularly attributed to any other action of Christ . Neither can it bee collected , to consist in any other action , except out of the generall worde of obedience . Neither is there any necessitie ( if the matter bee well waighed ) to adde any thing , to the sufferings of Christ , in the matter of our righteousnes . yea moreover , it would appeare by divers groundes of the trueth of God , that nothing can , or may be added therevnto , in the matter of our righteousnes . Which groundes , we will shortiy touch , leaving them to everie mans consideration : intending no wise to stirre vp any strife in the Church of God , for this matter . Neyther minding , vpon presumption of knowledge , to determine or give sentence , in a matter of such waight but only to communicate the light that God hath given me , with others , for their helpe , and no wayes for their hinderance . The first ground , which we marke in Scriptures , is this : wee are not to esteeme Christ , to be our righteousnes , in any thing , but in that only , wherein God hath purposed , and according to his purpose ordayned , & according to his ordaynance , set forth , Christ to be our righteousnes and propitiation . Nowe the purpose of God , is cleerely sett downe by the Apostle , Col. chap , 1. ver . 19. 20. where it is saide : It pleased the Father , that in him should all fulnes dwell : and by him to reconcile all things vnto him selfe : making peace by the bloud of his crosse . The ordinance of God , conforme to his purpose , may be received , 1. Pet. 1. 18. 19. 20. where it is sayd , that we are redeemed or ransomed , by the precious blond of Christ , as of a Lambe vndefiled and without spot : ordayned before the foundation of the world was . His setting him foorth according to his purpose and ordinance , is declared Rom. chap. 3. ver . 25. where it is saide : whom God sett foorth before a propitiation , by faith , in his bloud : to shewe his righteousnes . All which places , are in all appearance , to be interpreted of the eternall purpose of God , concerning the matter of our righteousnes and peace : although our vulgar translations doe interprete that place of Peter , to be of Gods ordināce : and that place of the Rom. to bee , of the Lords setting foorth of Christ in the ceremonies of the Lawe . Yet all serveth to one purpose : that is , to declare that God hath purposed and ordayned Christ , in his bloud , to be our righteousnes : as all these three places doe expreslie witnes . And if we shal take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which properly signifieth fore-purposed ) in that signification wherein it is commonly rendered ( that is to sett foorth ) wee shall finde nothing in all the ceremonies and types of Gods Lawe , wherein Christ was set out or shadowed to be our propitiation and attoneme●● except only his death and bloud . For without shedding of bloud , ther●●● no remission : and according to the Lawe almost all things were purged by blond , Hebr. chapt . 9. vers . 22. Therefore the Apostle attributeth our righteousnes , vnto his bloud onely , in many and divers places . as Rom. chapt . 5. vers . 9. Ephes . chapt . 1. vers . 7. Colos . chap. 1. vers . 14. &c. And this grounde is made sure , by the Apostles reasoning , Heb. 6. and 10. chapt . giving the reason , why those , who sinne against the holy Ghost , can never receyve grace , nor bee renewed by repentance . Which is , because there remayneth no more a sacrifice for sinne : seeing Christ can die no more , neither bee exposed any more to ignominie and shame . Out of which speech , wee may most surely gather , that Christ is appointed our righteousnes and peace , in nothing , but in his death and bloud of his crosse . For if there were any other thing , whereby remission of sinnes might be obtayned , the Apostle would not have concluded impossibilitie of remission of that sinne , vpon that onely grounde , that Christ could be crucified no more . This same is yet further confirmed , by those thinges wherein Adam as the Type and figure , is compare vnto Christ , in the matter of our righteousnes , Rom. chapt . 5. For not onely is one man , compared vnto one man , and the sinne and transgresgression of one man , to the obedience of one man : but also , one transgression of one man , committed but once , to one obedience , of one man , performed but once . In which respect it is sayde in the holy Scriptures of God , Hebr. chap. 9. vers . 14. That by one offeringe , hee hath consecrated vs for ever . And againe . vers . 10. VVee are sanctified by the offeringe of IESVS Crist once made . Even as Adam ( albeit thereafter hee committed many transgressions , whereof none of his seede is guiltie ) did never transgresse but once the cōmandement of the forbidden fruit . Which one disobedience , once committed , is the only sinne and transgression of Adam , that makes vs sinners in him : and this Type , is a cleere evidence , of Gods eternall purpose , touching our righteousnes in the obedience of Christ : as all Types whatsoever appointed of God , are evidences of his minde , in that whereof they are appointed to be Types . Now this Type , doth shewe vs the minde of God : ( as witnesseth the Apostle plainly ) touching our righteousnes in foure pointes . First , that our righteousnes should proceede from one man IESVS Christ : like as sinne entered into the world by one man Adam . Secondly , that our righteousnes should consist , in the obedience of that one man , like as our commune sinfulnes , doth consist in the disobedience of one man Adam . Thirdly , that our righteousnes should consist , in one obedience onely , of that one man Christ : like as our sinfulnes doeth consist , in one onely disobedience , of that one man Adam . Fourthly , that our righteousnes should consist , in the onely one obedience , of that one man , once onely performed : like as our sinfulnes , did consist , in that onely one disobedience , of that one man Adam , once onely committed . Therefore sayeth the Apostle : As it is appointed vnto men , that they shall once die : so Christ was once offered to take away the sinnes of many , Heb. chapt . 9. vers . 27. 28. Thus if God had given no other Type from the beginning : Adam alone is sufficient , to teach vs that GOD from the beginning , did neither purpose , nor ordayne , nor set forth Christ , to bee a propitiation vnto vs , in any thing , but in his death and bloud . The second grounde in holy Scripture , which proves this assertion , to bee according to the minde of God : is the signes and seales of the righteousnes which is by faith . Which are , Baptisme , and the Lordes Supper . Which are called the signes and seales of the righteousnes which is by faith : because they doe first signifie and represent vnto vs , what is the righteousnes it selfe , whereby ( being apprehended by faith ) we are iustified . and secondly , because they seale and confirme vnto vs , that righteousnes is ours . so that they are appointed vnto vs of God , as cleere documents of his minde , wherein wee may see and perceyve most evidently , what is the matter and substance of our righteousnes before God. Now in them , nothing but water and the washing thereby : and bread broken , and wine poured out with eating & drinking thereof , is set before vs , as either the signes or seales of our righteousnes . To teach vs , that our righteousnes consists in nothing , but in Christs bloud shed , and sprinkled vpon vs , and in his body broken vpon the Crosse , and his bloud communicated vnto vs. But it is most certayne , that if there had bene any other thing in his obedience : in which had consisted any part or portion of our righteousnes : he would likewise have left it , in the seales of the covenant , to bee remembred of vs , and vsed by vs , for our instruction and comfort . For nothing is to be esteemed , to bee any part or portion of our righteousnes in Christ : wherof Christ himselfe hath institute , neither signe nor seale . This ground is confirmed further vnto vs , by divers sentences of the holy Ghost , touching Baptisme : which beeing answerable vnto circumcision , is most properly , both the signe and seale of the righteousnes which is by faith . In which sentences , Baptisme is made to have referēce to no part of Christs obediēce except vnto his death only . as is manifest Rom. chap. 6. vers . 3. Where it is said , knowe yee not that all wee which have bene baptised into Iesus Christ , have bene Baptised into his death . Therefore also , this same Apostle , 1 Cor. chap. 1. vers . 13. taketh his argument from no parte of Christs obedience , but his death only , and from Baptisme in the name of Christ , as the signe and seale of our righteousnes , in his death and suffering , to remove the schismes and divisions , that were amongst the Corinthians , saying : Was Paul crncified for you , or were ye Baptised in the name of Paul ? For which cause also , the Apostle to the Eph. chap. 5. vers . 25. 26. 27. doth wholly attribute the worke of our iustification & purgation from sinne , vnto Christs giving himselfe vnto the death for vs : the vertue whereof , hee makes to bee applied vnto vs by the washing of water , through the word . And this point is most cleere , by the words of the Apostle Peter , who sheweth the veritie hereof , in the practise of God , towards his saints : both before the comming of Christ and now after . For hee affirmeth that Noach and these that were with him in the Arck , were saved by water : and that now , we are saved by Baptisme : as answering in analogie , to the waters of the floud . Thereby expresly teaching vs , that from the beginning , Christ was crucified and set forth in nothing , but in his death and bloud , to be the matter our righteousnes , as by the Apostle Peter in the same place ( interpreting the benefite that redounds vnto vs , by Baptisme : or rather defining what Baptisme it self is , whereby we are saved ) may easily be gathered : when he saith that this Baptisme , is uot a putting away of their filth of the flesh , but a confident demanding , which a good conscience maketh vnto God. 1 Epi. chap. 3. vers . 20. and 21. Which discription is nothing els in effect but iustification . Which the Apostle in another place calleth , the purging of our consciences from dead workes , Heb. chap. 9. vers . 14. and the sprinkling of our harts from an evill conscience , Heb. chap. 10. vers . 22. which by the Apostle Peter is discribed from the effect , which is our accesse with confidence vnto God , in calling vpon him as our Father , vpon the sense and frelling of the remission of all our sinnes in the bloud of Christ . This same also is manifest touchinn the other seale of the covenant : which is the Supper of the Lord : by the wordes of Christ himselfe , Luke chap. 22. vers . 19. 20. and of the Apostle , 1 Cor. chap. 11. vers . 24. 25. where expounding his owne minde , touching the bread and wine : he sayeth , that the bread was his body which was given , and as the Apostle sayeth , which was broken for them , and that the cup was the new Testament in his bloud , which was shed for them , For Iesus Christ flesh and his bloud , are vnto vs no righteousnes , vntill his body be broken , and his bloud shed vpon the crosse for vs. For neither did hee destroy the Devill , but by his death : nor set vs at libertie from our bondage , but by his death . Heb. chap. 2. vers . 14. 15. Neither did he put away our sinnes , but by the offering of himselfe . Heb. chap. 9. vers . 26. 28. And therefore sayeth Christ himselfe , Ioh. chap. 12. vers . 24. except the wheat corne fall into the ground and die , it abydeth alone : but if it die , it bringeth forth many fruite . Thus by the seales of the righteousnes of faith , and by the phrase of the spirit concerning them , and by the testimonie of Christ himselfe , touching his owne death , it would evidently appeare , that the matter of our righteousnes , consisteth in no parte of his obedience , proceeding his death : but consisteth wholly in the onely one oblation of him selfe vppon the crosse . The third grounde in holy Scripture , confirminge this pointe : is builded vpon the testimonie of Christ him selfe , and the Apostles interpretation of his minde : sett downe , Hebr. chapt . 10. where first , out of the 40. Psalme , the speech of Christ is cited : wherein hee declareth , what is the will of the Father , touching the expiation of our sinnes in him . Which is by his obedience vnto the Father , in doeing his will. Which will of the Father , is expounded by the Apostle in the 10 , verse , in these wordes : By the which will , we are sanctified : even by the offering of the body of Iesus Christ once . Now the obedience of Christ , in the matter of our righteousnes , is not to bee esteemed of any larger extent , then is the will of GOD which hee did obey , and by which wee are sanctified . Therefore seeing the will of GOD , in the matter of our righteousnes , is restrayned onely to the offeringe of Christ : Surely his obedience , ( as it is saide to make vs righteous ) must bee of no larger sense , except we will be wise above that which is written . If the Lordes owne interpretation , of his owne minde touchinge his owne will , and obedience of his Sonne therevnto , whereby wee are iustified , will not serve to satisfie mens mindes : it is in vaine to labour , by any other meanes , to give contentement to those , who cannot be content with that which God him selfe hath revealed touching this point . Whose minde , must needes be best knowne to him selfe : and in the which , we are to rest according as it is revealed . And that this interpretation , set downe in this same place , is the vndoubted mynde of God him selfe : it may evidentlie appeare , by the cōstant course of his speech , set down thronghout all the New Testament . In the which still all the partes of our Redemption , touching Iustification , Reconciliation , and Sanctification : are ever attributed vnto the bloud of Christ● vnto his death , and vnto his crosse and sacrifice of him selfe . And the killinge of hatred , the blotting out of the hand-writinge which was against vs : the removinge of the partition wall , and abolishinge of all Principalities and Powers , and all our spirituall enimies : is still attributed vnto his crosse . And therefore , the whole worde of the Gospell , is called the worde or preachinge of the Crosse , first Corinth . chapt . 1. vers . 18. And the speciall thinge which the Apostle respected , in preaching nothinge but Christ , and him crucified : and why Christ will not have the Gospell preached , in wisedome of wordes , is : that the Crosse of Christ , may not bee made of none effect , 1. Corinth . chap. 1. vers . 17. Which should make vs all , to take heed vnto our selves , in layinge downe any other grounde , except the death of Christ : or ioyning any other thing vnto the death of Christ , in the matter of our righteousnes : least wee make his death and crosse of none effect . The fourth grounde which seemeth cleerlie to confirme this pointe , is , the argument which the Apostle vseth , Hebr. chapter 10. ver . 18. conteyned in these wordes : VVhere there is remission of sinnes , there is no more oblation for sinne . By which argument , hee both proveth , the ineffectuallnes of all the sacrifices of the Law : and the eternall vertue of the death of Christ , vnto the remission of sinnes . By which argument of the Apostle , it seemeth necessarilie to followe , that in nothing which is in Christ himselfe , before his death , consisteth the remission of our sinnes : and so consequentlie our righteousnes . For where remission of sinnes is , there is no more offeringe for sinne . Therefore if in Christes actuall obedience , or in his habituall righteousnes , there had beene remission of sinnes , originall and actuall : ( as it behoved to bee , if they bee imputed to vs for righteousnes ) surely the death of Christ is needlesse . For to what ende should Christ have bene delivered to death , for our sinnes , ( as sayeth the Apostle Rom. chapt . 4. vers . 25 ) or to what ende , should hee haue beene offered , for the takinge away of sinne , ( as hee is saide to bee , Hebr. chap. 9. vers . 26. 28. ) if so be that all our iniquities , both originall and actuall , be pardoned in his preceeding actuall obediende . Surely it seemeth that this opinion would have made Christ to die without a cause . For where it is aledged , that he was offred to remove the punishment of our sinne , it seemeth to conteyne a double contradiction to Gods truth . For first , it is manifest by the Scriptures , that he was offred not only to deliver vs from the curse and punishment , but also from sinne it selfe . Secondly , it seemeth to impugne the iustice and righteousnes of God : who never punisheth where guiltines is taken away . For death is the reward of sinne . Therefore where sinnes are removed , death can not bee inflicted . For where there is no sinne , there is no death . And therefore sayeth the spirit of God : that where remission of sinnes is , there is no more sacrifice for sinne . According to which saying : either Christs death and suffring vpon the crosse , is no sacrifice for sinne : or then there was no remission of sinne before : either in his habituall righteousnes , or actuall obedience , or any other thing whatsoever . Thus the very offring of Christ for sinne , secludes all things preceeding whatsoever , from all vertue or efficacie of purging sinne , and removing of iniquitie . For as witnesseth the same Apostle , Heb. chap. 10. vers . 2. 3. Where there is a new remembrance , againe of sinnes , they have never bene formerly taken away . An therefore , seeing in Christs death , there is a new remembrance of sinnes againe : it cannot bee , that they were ever taken away , by any thing , preceeding his death . For otherwise , Christ should not have bene offred : Because that the offerers beeing once purged , have from that tyme forth , no more conscience of sinnes , Heb. chap. 10. vers . 2. The first ground , which serveth to cleere this point , is set downe by 1. Ep. Ioh. chap. 1. vers . 7. where he sayth , that the bloud of Iesus Christ , purgeth vs from all sinne : which wordes importe playnlie , that it is a needles and vnnesseccary thing , to adde any thing to the death of Christ , in the matter of our righteousnes . For if it alone , performe the whol worke of our iustification : it is an idle curiositie , and a fruitles contention , when men contend for any other thing , to bee ioyned in this worke , with it . But these wordes of the Apostle doe plainly manifest , that the bloud of Christ alone , accomplisheth our iustification . For whatsoever purgeth vs from all sinne , must needes accomplish our righteousnes , and fully iustifie vs , both from originall and actuall sinne . therefore it must needes holde , that in his bloud consisteth the full matter of our righteousnes . For nothing , that contayneth not full and perfect righteousnes , can possibly cleanse vs from all sinne . Moreover , by this sentence of Iohn , it would appeare that the opinion of those men , who put a difference , betwixt an innocent man and a iust man : hath no soliditie at all : nor any warrant in Gods trueth : if we compare the saide sentence , with the wordes of David , Psalm . 32. repeated by the Apostle , Rom. 4. in the which , The man whose sinnes are pardoned , is pronounced to be blessed . By which wordes it is manifest , that vnto eternall blessednes , it is sufficient , to have remission of sinnes : which could not be true , if after remission of sinnes ( which is alleadged to be by imputatiō of Christes actuall obediēce , and fulfilling of the Lawe ) men should yet be in dāger of punishment , vntill Christ did die for thē . For hovv can he be blessed that still is liable to punishment , & vnder the sentence of death . Therefore , either remission of sinnes , maketh not a man blessed , or then remission of sinnes must onely cōsist in the bloud of Christ . seeing , as saith the Apost . Heb. ch . 2. ver . 15. we are not delivered from the feare of death , but by the death of Christ only , by whose stripes onely wee are healed . By the same reason it is evident , that by Christs actual obedience , there can be no remission of sinnes : seeing in the cōfession of those , that are of that opinion , by that obedience , men are not exempt from punishment : and so cannot be said to be blessed . Besides , this opinion doth flatly contradict the trueth . For the Scriptures placeth righteousnes in the remission of sinnes : and vnto life , it requireth no more but righteousnes . For the iust by faith shall live . Moreeover , innocencie before God , cannot preceede righteousnes . For as the Lord holdeth not the wicked innocent , so by the contrarie , he holdeth him that is righteous , to be innocent therefore , betwixt a sinner and a iust man , there can be no mid , dell estate and condition of a man , before God. Except we will place a middest , betwixt righteousnes & sinne : and a middell condition , betwixt heaven and hell , in the world to come . For as heaven is for iust men , and hell for wicked men : the same iustice of God requireth , that there bee a middell condition , for such as are betwixt both : seeing they are neither in the state of the iust , nor of the wicked . Men doe not see , what a foundation this opinion layeth , for establishinge the Papistes Limbus Patrum , and vainely invented Purgatorie . Furthermore , this opinion seemeth to imply a contradiction in it selfe . For first , it affirmeth , that the actuall obedience of Christ , is imputed vnto vs as righteousnes : and yet they holde that it doth not iustifie vs from punishment . Secondly , they confesse that it maketh vs innocent , and yet denie that it maketh vs iust . Which are thinges impossible . For whatsoever is imputed as righteousnes , must iustifie vs , and whatsoever maketh vs innocent , must necessarily make vs iust . For nothing , but righteousnes , can make a man innocent before God. Therefore , seeing that sentence of Iohn , asscribeth the purging of all sinne to the bloud of Christ : be it originall , or arctuall , it is the safest way for vs , ( being warranted by the H. Ghost ) to accompt it , onely the matter of our righteousnes : and to beware , of adding any thing too it , Whereof we have not the like expresse warrant . And to make this ground yet more sure : we are to cōsider the nature of the death and suffering of Christ . Which is manifest by the wordes of Christ him selfe , Math. cha . 20. ver . 28. Marke cha . 10. ver . 45. where he sayeth : The sonne of man is not come to bee served , but to serve , and to give his live a ransome for many : therefore was he called Iesus , because he saved vs from our sinnes . And for the same cause , we are saide , in his bloud to have redemption , and by the bloud of his crosse to be reconciled vnto God. And for this same cause , the Lord is said to have set him foorth , a propitiation for sinne , in his bloud : and to have wounded him , for our transgressions : to have broken him for our iniquities : and to have made him , sinne and a curse for vs. All which phrases import three thinges . The I. is , that Christ did pay by his death , a price for vs , to set vs at libertie from sinne . The II. is , that by his death he reconciled vs vnto God , removing his wrath frō vs. The III. is , that God did execute vpon him , in his death , the iudgement due to vs , for our iniquities . therefore is hee saide , not to have spared his owne sonne . Vpon the which it followeth , that both the whole price of our Redemption , the whole matter of our peace , and the whoie satisfaction for our sinnes , consisteth in the death of Christ . and so consequently of our full righteousnes . Now , as we have said before , the iudgemēt of God is alwayes according to truth , so that in wounding his sonne for our transgressions , he behoved to have chastised him , in proportion and measure , answerable to all our iniquities . So that this satisfaction , by his death , being layde in ballance , with the perfect obedience of the Law , required of vs : it behoved , in the iustice of God , to be of equal waight with it : and no lesse able , fully to answere , the iustice of God : then the full obedience of the Lawe . For the onely iust GOD , and Iudge of all the worlde , can not ordayne a punishment and satisfaction to his iustice for sinne , neither execute it , in greater or lesser measure or proportion of iustice , then the fault required . Hereof it must follow : seeing Christes death & bloud , is the chastisement of our peace , & punishmēt inflicted of God , for the sinnes of his elect : it must contayne in it , as full iustice & righteousnes , as the full accomplishment : of the Lawe by vs , should have done . therefore saith Ioh. That the bloud of Iesus , purgeth vs from all iniquities . to teach vs , that his bloud being imputed vnto vs , as our righteousnes , by God : doth put vs in the same estate & case , ( touching righteousnes vnto life , before God ) wherin we should have bene , if we had performed the condition of the law . which is , do this , & thou shalt live : and therfore , it being equivalent in the iustice of God to that which was required of vs , vnto life : it is in vaine to adde anything vnto it , vnto perfect righteousnes . This same is also cleere , by the Apostles speech , Rom. cha . 3. ver . 25. when he sheweth , that God did set foorth Christ , a propitiation in his bloud : to shew his righteousnes : to this end , that he might be iust . For heere two thinges are to be observed , serving to this purpose . The first is , that only in the bloud of Iesus , the righteousnes of God , whereby we are iustified , is to be seene . The second is , that by the sight thereof , God is knowne to bee iust , in sparing his elect , and iustifying them freely , by the redemptiō that is in Christ . Wherevpon it must follow , that Christ in his death must have , in most full and perfect manner , answered the iustice of God : no lesse , then our full and perfect obedience , should have done . otherwise , it could never have shewen the righteousnes of God : neither could he have bene manifested iust , in iustifying vs thereby . For the Law of God , is fulfilled : and the righteousnes or iustice of God therein required , is accomplished two manner of wayes . that is , eyther by doeing all thinges commanded therein : or els , by suffering such punishment , as in the iustice of God ( for the transgression thereof ) is in iust proportion answerable therevnto . so that , in eyther of these fully finished , the iustice of God , vnto eternall life , is answered . The sixt ground , is builded vpon the lawe of the Priesthood , which was ordayned particularly of God , for this end , to make expiation of our sinnes , and bring vs vnto God. Which two benefites , were shadowed in two actions , of the Lev●ticall high Priest , in the day of expiation . The first was , in offering sacrifice for the peoples sinnes , and sprinkeling the bloud thereof , before the Lord. The second was , the carying of the names , of the Tribes of the Lord , into the Sanctuarie , ingraven in the two stones vpon his shoulders , and twelve vpon his brest : for a remembrance continually before the Lord , Exod. 28. Now the Law of this Priesthood is , that none performe this office , before the 30. yere of his age . as is manifest , Nomb 4. where all , that enter in the assemble , to doe the worke , in the tabernacle of the congregation , are commanded to bee nombred , from 30. yeare olde and above vntill 50. according to which lawe , Christ him seife , who was the substance of all those shadowes , did not enter in that office , vntill hee began the thirtie yeare of his age . as is cleere , Luke chap. 3. vers . 21. Heereof it must followe , that no action , performed by Christ before that time , can be accompted the action of expiation of sinne , or reconciliation of vs vnto God. therefore the Scripture attributeth our redemption , and reconciliation , and particularlie our iustification , to no action preceeding : but to his death , thereafter following . and the action of bringing vs vnto God , is particularie asscribed by the Apostle Peter , vnto the death of Christ , 1. Epi. chap. 3. vers . 18. And the Apostle declareth , that our lib●rtie to enter into the most holy place , that is , to come vnto God , proceedeth from the bloud of Iesus , Hebr. chap. 10. ver . 19. which summarily seemeth to be expressed by the Apostle in that saying , Hebr. chap. 5. ver . 9. And being consecrate , he was made the Authour of eternall salavtion , &c. By which saying , it is manifest , that Christ is not the Authour of righteousnes , or life to vs but by his consecration : that is by his death . For therein did his consecration consist . as is manifest , Hebr. chap. 2. vers . 10. and therefore is he said , Hebr. chap. 10. ver . 14. to have consecrate vs for ever by that one offering , wherein consisted his owne consecration . And for this same cause is it , that the Apostle , Hebr. chap. 9. 17. sayeth , That the Covenant , or Testament is coufirmed when men are dead , and that it is yet of no force as longe as he that made it is alive . Thereby evidently witnessing , that no blessing promised of God , in the covenant of grace , is made ours : but by the death of Christ . So that whatsoever went before his death , could no wise make the Covenant of God , of any force or effect vnto vs. Thus , neither in respect of tyme , assigned of God vnto the Priestes , for entring into their office : neither in respect of the Priestlie actions , ordayned to bee accomplished by them for reconciliation of the people , and expiation of sinne : can any thing in Christ , before the 30. yeare of his age , bee accompted a Priestlie action of expiation : neither any action after , except onely the offering of him selfe , and enteringe with his owne bloud , into the heavens for vs all , whose names hee carried in that action , before the Lorde : & whom , by vertue of his bloud , he bringeth vnto God. Thus have we shewed such things , as in the worde of God , doe seeme to exclude all things , from the matter of our righteousnes , except the blood and death of Christ alone : Of which opinion , it appeareth evidently , that Calvin was : if his minde bee wel marked , in his owne writings , in the third book of his institutions . Chap. 11. Secti . 4. 11. 21. 22. Where 4. things are expreslie set down by him , making all to this purpose . The 1. is , That righteousnes , is simplie opposed vnto guiltines . The 2. is , That he affirmeth the manner of our reconciliation , to be expressed in the words of the Apostle , when he saith , That Christ , who knew no sinne , was made sinne for vs. 2. Cor. 5. 21. The 3. is , That in that place , he affirmeth reconciliation , to signifie nothing but iustification . The 4. is , Touching the place of David , Psal . 32. cited by the Apostle . Rom. 4. In the which he plainiy affirmeth , that neither David , nor the Apostle , doeth speake of one parte only of our iustification , but of the whole . And therfore addeth , that seeing the blessednes of a man ( which hee taketh to signifie righteousnes ) is said by the Prophet and Apostle , to consist in remission of sinnes : there is no reason why we should define it otherwise . By which sentence , hee plainly cuts away the ground of these men , whereon they build their evasion , When they are vrged out of that and such other places , to acknowledge , that full righteousnes , consists in remission of sinnes only . For to maintayne the imputation of Christs , actuall obedience , they alledge , that vnto eternal life , it is not sufficient , to have all iniquitie pardoned . That is , ( as they interprete it ) to be innocent : but that it is requisit , beside the remission of sinnes , to have righteousnes . which they accompt to come , by the imputation of Christ actuall obedience . Therfore when these places are aledged , wherein blessednes and iustification is only attributed to the death of Christ , and only placed in remission of sinnes : they answere , that these places are synecdochically to be vnderstood . As though a parte of righteousnes , were put for the whole : in which , Calvin sheweth himselfe plainly to disagree from them : by affirming the direct contrary . Thus , they who seeme to be followers of Calvin in this point , are deceyved . CHAPTER XXV . NOW it followeth , that we speake of these things , which are required in Christ , to the end , that in his bloud , hee may be righteousnes vnto vs. For , albeit without shedding of bloud , there be no remission of sinnes : yet many things are required , both in the bloud that is shed , and in the action of shedding it : before it can serve vnto the remission of sinnes . First them , to speake of the bloud : it must needes bee better then the bloud of Goats , of Lambes , of Bullocks , or all the sacrifices of the Law. For although , the similitude of heavenly things bee purified with the bloud of such sacrifices : yet heavenly thinges them selves , must be purified , with greater and better sacrifices then these , Hebr. chap. 9. vers . 23. and that because the bloud of those sacrifices , which were offered according to the Lawe , can never make holy , concerning the conscience , him that doeth the service . To trie then what bloud it must bee . First , the bloud of a man , is better then the bloud of a beast . and that it must bee the bloud of a man , it is cleere by the holy scripture : For he which sanctified . and they which are sanctissed , must be all of one , Heb. chap. 2. 11. And as by one man sinne entered into the worlde , so by one man , rigreousnes is brought in the world : therefore is it saide , that IESVS for a little space , was made lower then the Angels , that by the grace of God he might taste of death for vs all , Hebr. chap. 2. ver . 9. for , the iustice of God requireth , that sinne be punished in that nature , that hath committed it . But yet this is not sufficient , to make that bloud that is shed , righteousnes vnto vs. For the bloud of a sinner cā never recōcile a sinner vnto God and he that hath need , to offer sacrifice for his owne sin , cā never by his bloud , purge any other man frō sinne . therfore it is requisit , not only that it be the bloud of a man : but moreover , that it be the bloud of a iust mā : in whom there is no iniquitie . And this is declared plainly by the types of the law : in the which , no vncleane thing could be offred for sinne : neither behoved there to bee spott or wrinckle , or blemish in the Lambe : as is cleerly seene in the commaundement of God , Levit. chap. 22. ver . 20. Yee shall not offer any thing that hath a blemish , for that shall not bee acceptable for you . According to which lawe , it is said of Christ , that he offered vp him selfe without fault vnto God , Heb , chap. 9. vers . 14. And the Apostle Peter sayeth , That Christ suffered once for sinne , the iust for the vniust , 1. Epist . chap. 3. ver . 18 And againe , That we are redeemed by the precious bloud of Iesus Christ , as of a Lambe vndefiled and without spot . Neither is this yet sufficient , to make the bloud that is shed , to be righteousnes before God , but more is required in it , then that it be the bloud of a man , or yet of a iust man. For no man , that is nothing more but a man , can possibly redeeme his brother : or give his ransome to God : that he may live still for ever . So precious is the redemption of their soules and the continuance for ever , sayeth the Prophet , Psalm . 49. For the bloud of no flesh , can be able to satisfie the infinite iustice of God. For he that liveth not for ever , can never be the cause of eternall life vnto others . and he that is not eternall , can never bring in , eternall righteousnes . and no righteousnes , but that which is eternall , can possibly procure eternall life . For , all being infinit , that is , the iustice that wee have transgressed infinit : our guiltines in trasgressing infinite : the punishment of our guiltines infinite : as being the iust recompence of the transgression of an infinit iustice : proceeding from the iust iudgement , of an infinit God : it is impossible , that a finit creature , can performe it : seeing he should never be able to loose the sorrowes of death . Therefore it is required , that the bloude should be the bloud of him , who is eternall : to the end , that hee should not be holden of death eternally , Act. chap. 2. vers . 24. and that his bloud , might be of an infinite value , and that our righteousnes might be eternall , and make vs eternally righteous : therefore is it saide by the Apostle , that God hath purchased his Church with his owne bloud , Act. chap. 20. 28. thus , it is required in the bloud , that iustifieth vs before God , that it bee not onely the bloud of a man , and of a iust man , but also that it bee the bloud of him who is God blessed for ever . and all these considerations are necessarilie requisit in the bloud vnto our iustification thereby . And as in the bloud , so in the shedding of it , divers things are required in it , to the same end . Which that wee may the more cleerely perceyve , we are first to consider , that the shedding of bloud , must needes be by way of oblation and sacrifice . Therefore Christ is saide to have offered vp him selfe , a sacrifice , of a sweet smelling favour vnto God , Ephe. chap. 5. vers . 2. and also he is said to have bin made manifest once , to put awy sinnes , by the sacrificing of him selfe , Heb. chapt . 9. vers . 26. and therefore also saith the Apostle , that Christ our Passeover , is sacrificed for vs , 1. Cor. chap. 5. ver . 7. Now , the things requisite in the offering of this sacrifice , are partlie to be considered , in the nature of the sacrifice it selfe , and partly in those thinges which are necessarilie required , for the offering of a sacrifice . Touching the sacrifice it selfe , besides that it must bee by bloud : because without shedding of bloud , there is no remission . it must needes be but one : and of such nature , as never needeth to be repeated . For the sacrifices that are oft repeated , can never sanctifie the commers therevnto . And therefore it is said , That we are sanctified by the offering of the body of Iesus Christ once , Heb. chap. 10. ver . 10. And againe , in that same Chap. verse 12. it is said : But hee having offered by one sacrifice for sinne , sitteth for ever at the right hand of God , Of which it is manifest , that this sacrifice alone , without anie other thing ioyned therewith , and without anie iterating of it , ( contrarie to the blasphemous doctrine of the papistes ) must needs make vs eternally righteous . according to which it is said by the Apostle : That Christ is entered into heaven , not that hee should offer him selfe often : because then it behooved him to die often . But as it is appointed that men once die , and thereafter commeth the iudgement , even so Christ also being once offered , to take away the sinnes of many , hee shall appeare the second tyme without sinne &c ▪ And this point is most cleerlie set downe , Heb. cha . 10. ver . 14. where it is said : For by one offering , he hath consecrated for evermore , those which are sanctified . Wherevpon it must followe , seeing by one offering hee hath obtayned vs eternal remission ( according to the promise of God in his covenant : and their finnes and their iniquities I will never remēber anie more ) that there remayneth no more sacrifices for sinne . For according to the saying of the Apostle , VVhere remission of sinnes is , there is no more sacrifice for sinne , Heb. chap. 10. vers . 18. The thinges that are required for the offering of a propitiatorie sacrifice for sinne , are especially three . The first is a Priest . For none but a consecrate Priest , appointed by God and not by man , might ever offer sacrifice for sinne vnto God. The second is the Altar , vpon which it must bee offered . The third is the Tabernacle or Sanctuarie , wherein it must be offered . The thinges to be considered in the Priest : concerne partly the nature of the Priesthood it selfe : and partly the actions to be performed by the Priest . Touching the nature of the Priesthood : The first thing to be considered , is that no man can take this office to him selfe : but he who is called of God , Heb. cap. 5. ver . 4. 5. The second thing to be considered , is , that it must not bee according to the order of Aaron , but according to the order of Melchisedeck . For there is no perfection by the Levitical Priesthood , Hebr. chap. 7. ver . 11. and this , that he must bee according to the order of Melchisedeck , comprehendeth vnder it these particular pointes . First , that he is not made a Priest by the Lawe , but according to the power of endlesse life . For as we have saide , if his Priesthood had bene after the Lawe , it could never have made vs perfect . For the Lawe made nothing perfect , Hebr. chap. 7. ver . 19. And of this ground , followeth other two consequences . The first is , that seeing hee is made a Priest , after the power of endlesse life , none save hee alone , can ever enioye this Priesthood . For , as sayeth the Apostle : Amongest the Leviticall Priestes , many were made Priestes : because ther were not suffered to endure , by reason of death : but Christ , because hee endureth for ever , hath a Priesthood which can not passe from him to an other , Hebr chap. 7. ver . 23. 24. The seconde consequence , is , as saveth the Apostle , Hebr. chap. 7. ver . 25. That hee is able perfectly to save those that come to God by him : seeing hee ever liveth to make intercession for them . The third thing to bee considered in the nature of the Priest is , as sayeth the same Apostle , That he bee without sinne : because such a High Priest , it became vs to have , as is holy , harmeles , vndefyled , and seperate from sinners , Hebr. chapt . 7. 26. Which also was expreslie commanded in the Lawe , Levit. chap. 21. where it is saide : VVho soever of the seede of Aaron , hath any blemish , hee shall not come neare to offer the sacrifices of the Lorde : neither shall he presse to offer the bread of his God : neither shall he goe in vnto the vayle , nor come neare the Altar : least he pollute my Sanctuarie . The fourth thing to be marked in the Priest , is , that hee must not be vpon the earth . For if hee were vpon the earth , hee were not a Priest , Heb chap. 8. vers 4. Therefore is it saide of him : After that hee had offered one sacrifice for sinne , he sitteth for ever at the right hande of God , Hebr. chapt . 10. ver . 13. as also , That the heavens must conteyne him vnto the tyme that all things be restored , Act. chap. 3. ver . 21. The fift thing to be considered in the Priest , is , that he behooved to be subiect to infirmities . that having experience of them , he might be a mercifull and faithfull high Priest , Hebr. chap. 2. ver . 17. and chap. 4. ver . 15. Nowe wee come to the actions to bee performed by the Priestes . Which likewise are of two sortes . The firste sorte are those , which are performed in offering of the sacrifice . The seconde sorte is , those which are to be performed , after the oblation . In the Sacrifice especially is to bee considered . First , the Priestes puttinge all our iniquities and sinues vpon the head of the offeringe : that hee may beare them all . Accordinge to which it is saide of Christ , That hee bare the sinne of many , Esay 53. 12. And the Apostle Peter sayeth : That he him selfe did beare our sinnes in his body , vpon the tree . For he was made sinne for vs. The second action consisteth in killing of the offering before the Lord. according to which , it is saide of Christ , That hee offered vp him selfe by the eternall spirit vnto God. Hebr. 9. 14. And he is saide to put away sinne by the sacrifice of him selfe , Hebr. 9. 26. And Christ him selfe saieth , I lay downe my life , that I might take it againe , no man taketh it from me , but I lay it downe of my selfe , Iohn chapt . 10. vers . 17. 18. According to which also Esay saith , That he p●wred out his soule vnto death . Chap. 53. ver . 12. The third action is , the offering of the sacrifice it selfe , by fire vnto the Lord. And al these actions are accōplished in the death of Christ . in the which principally consisteth the matter of our righteousnes . for therein was hee made both sinne and a curse for vs. The actions following , are especially three . which all serve to our iustification by his death and bloud : although they be no parte nor portion of the righteousnes it selfe . The first is , his rising from the dead . The second is , his sitting at the right hande of God in heaven . The third is , his making intercession for vs. Therefore the Apostle , in the 8. chap. to the Rom. ver . 34. setteth downe these foure actions of Christ , as the things whereby wee are saved from all condempnation . when he sayth : VVho shall condemne , it is Christ that hath died , or rather , who is risen againe : who also is at the right hande of God : and who also maketh intercession for vs. Which saying is carefully to bee marked of vs , for many waightie reasons . First , it sheweth vs that as the worke of God in iustifying vs , doth save vs from all accusation : so the groundes whereby we are saved from being condemned , of God , ( that is by which we are iustified and absolved ) are these foure actions of Christ : whereof his death is first . Secondly , it cleareth that point which we have in hande : to wit , that many things serve to our iustification , which are no parte of our righteousnes . For his resurrection , his ascending into heaven , and sitting at the right hande of God , and his interceding for vs : are all necessarily required to our iustification : and yet none of them is any parte of the matter of that righteousnes , which is imputed vnto vs. For his rysinge from the dead , is not our righteousnes , and yet except he had risen , we could not have bin iustified by his death . according to the saying of the Apostle , 1. Cor. chap. 15. ver . 17. If Christ be not raysed , your faith is vaine , ye are yet in your sinnes . For so longe as Christ was holden of death , vnder the guiltines of our sinnes , we could never be absolved from sinne & death , in the sight of God. because , our satisfaction and redemption ( although they were in doeing ) were not fully performed , vntill Christ having vtterly abolished sinne , was raysed from the dead . but his suffering beeing finished , and hee having loosed the sorrowes of death , our redemption and satisfaction for our sinnes , were fullie accomplished : and so our righteousnes , full and compleate in Gods sight . By the imputation whereof , GOD then , might iustly iustifie vs. Therefore is it said by the Apostle , Rom. chap. 4. 25. that he was delivered to death for our transgressions , and is risen againe for our iustification : Shewing vs , that as the matter of our righteousnes consisteth in Christes death , ( because he was delivered therevnto , for our sinnes ) so the iustification of vs by his death , dependeth vpon his resurrection . because therein , his death was ended : and so the satisfaction for our sinnes , and our righteousnes was fully and perfectly finished . Likewise , his entring into heaven , and sitting at the right hande of God : is no parte of the matter of our righteousnes : and yet it is a necessarie action of his Priestlie office , required vnto our iustification by that , which is our righteousnes . For the high Priest once a yeare in the day of expiation , entered into the most holy place , with the bloud of the expiatorie sacrifice : to make an attonement for the children of Israel . The true sanctuarie , resembled by the most holy place , is heaven : into which the bloud of our sacrifice , must be brought by Iesus Christ our high Priest : there to make our attonement . Therefore is it said , That Christ being come a High Priest of good thinges to come : entered once by his owne bloud in the most holy place , and obtayned eternall redemption , Hebr. chap. 9. ver . 11. 12. and therefore also is it saide , That if hee were on the earth , he were not a Priest , Heb. chap. 8. vers . 4. For which cause , in that same place , the Apostle esteemeth this , to bee the chieff and principall point , of all that had bene spoken of his Priesthood : videlicet , that we have such a high Priest , that sitteth at the right hande of the throne of the maiestie in heaven , &c. Thus howsoever the sacrifice of Christ in his death , or his bloud : be the matter of our righteousnes , and that Christ in his bloud , be ordayned a propitiation for vs : yet , to the iustifying vs by that bloud , this action of our High Priest , even the entring with the bloud into heaven , is necessarily required . Even so also concerning his intercession . albeit it bee not the matter of our righteousnes : yet it serveth to our iustification by his blood . For all his intercession , is by vertue thereof : that God by it , and for it , may pardon all our iniquities , and iustifie vs. For this action , is the end of the three former : that is , of his death , resurrection , and ascending into heaven . For he died , that by his death and sufferinge , havinge satisfied the iustice of God , for all our iniquities , he might have a sufficient ground and matter whereby to make intercession . And he rose again . thereby putting an end to his owne death and suffering : that the satisfaction being finished , & the ransome fully payed : it might be answerable to the iustice of God : and be sufficient for our iustification . And he ascended vp to heaven , as vnto the true Sanctuarie : that he might bring into the presence of God , the bloud of our sacrifice : and there , ( as the minister of the Sanctuarie , by his death , as the ransome of our iniquities , now full and perfect by his resurrection , and brought in by him , as our high Priest into heaven , and presented vnto God ) might make intercession for vs. And as saith the Apostle , obtayne eternall redemption for vs , Heb. 9. 12. Therefore is it saide of him , in that same Chap. ver . 24. that Christ is not entered into the holy places made with handes , which are similitudes of the true holy places : but vnto heaven it selfe , to appeare now in the sight of God for vs. And to this same effect Iohn the 1. Epi , cap. 2. ver . 1. it is said , If any man sinne , wee have an Advocate with the Father Iesus Christ the iust , and he him selfe is the propitiation of our sinnes . And so to conclude this point Christs being a Priest : & many actions done by him , as our high Priest : are no part of the matter of our righteousnes . and yet it is requisit , that he both be a Priest , & performe those actions , to our iustification : even as the Priests vnder the Lawe , were no parte of the attonement . For hee that makes the attonement , and the actions done by him , in making the attonement , are to be distinguished from the bloud , in the which only standeth the attonement it selfe . Now we come to speake of the Altar . which likewise is necessarily required , for offering of our sacrifice , and yet is no parte of our righteousnes , but serveth to the qualification of the sacrifice , to be righetousnes vnto vs. And as Christ is the Priest , and also the offering : so also , he alone is the Altar . Which we shall easilie perceyve , if we marke these two groundes . First , what is the nature of our Priest , and of the sacrifice that hee doeth offer , and of the Sanctuarie and Tabernacle wherein hee must exercise his Priesthood : and of the things which by this sacrifice are purged . Secondly , if we consider the vse of the Altar , wherevnto it serveth in sacrificing . Touching the first , all are heavenly . The P●iest , the Lord from heaven . the sacrifice , heavenly : the sanctuarie , heaven it self : the the tabernacle , his body not pight by man but by God : and the things that are to be purged , all heavenly , Heb. 9. 11. 23. 24 , Of which it must follow , that the Altar also must be heavēly . For a heavenly sacrifice , offered by a heavenly Priest , in a heavenly tabernacle , for the purging of heavenly thinges , can not possibly bee offered , but vpon a heavenly Altar . This is manifest by the second point , which is touching the vse of the Altar , & that is to sanctifie the offring : as is manifest by the words of Christ , Mat. 23 19. of which it followeth : according to Christs reasoning in that place : that the Altar must bee greater then the offering . For that which sanctifieth , must be greater thē that which is sanctified by it . Of which it is manifest : that no Altar of earth , of wood , of stone , or any earthly thing , cā possibly serve in this Priesthood , to sanctifie Christ , who is the offering . But as he him selfe is not of this building : so likewise the Altar that sanctifieth him , must not be of this building , therefore saith he him self : For their sakes doe I sanctifie my self : that they also may be sanctified , Io 17. 19. to shew vs , that as he is the Priest , the sacrifice , & tabernacle : so he only is the Altar . For he is the body of all the shadowes in the law . therfore , as he is said to have offred , by the eternal spirit , as the Priest him self , as the sacrifice vnto God : so is he to be vnderstood by that same eternal spirit , as by the Altar , to have sanctified him self , that is , that body : by the offering whereof once , we are sanctified for evermore . And we are to holde this truth most carefully : both to eschue the foolish opinion of some , who esteeme the crosse to have bin the Altar , whereon Christ was offered . as also to keepe our selves from falling into that blasphemous errour : to thinke , that there is any thing greater then the Sonne of God ▪ least wee pollute our selves , with the abominable idolatrie of the Church of Rome . who make their wood and stone , greater then Christ , & make their earthlie Priestes , greater then both sacrifice and Altar . and give them Priestlie power , being in the earth , and being of this building , and being loaden with sinne , in an earthlie tabernacle , vpon an earthly and corruptible altar , to offer vp , and that oft and many times , this heavenly sacrifice : which is never to be repeated . As also , to give them power to sanctifie a stocke , or stone : and to give it power , to sanctifie Christ . Now concerning the Sanctuarie , which is the thirde thing requisite , for offering the sacrifice : wee have somewhat spoken thereof alreadie , in his action of sitting at the right hande of God. Neither is it necessarie that we speake much more of it : onely we are to knowe , that this sacrifice , can not be offered els where , but in the true Tabernacle , that is the body of his flesh . Therefore doeth he call his body , the Temple , Iohn chap. 2. verse 19. neither could the bloud thereof , be carried in , by our high Priest , els-where , but in the true Sanctuarie , that is Heaven it selfe . By all these preceeding thinges , we may perceyve , that there is a manifold consideration to be had of Christ , in the worke of our iustification . First , as he is our High Priest . in which point , we are to consider , both the Godhead , and his Manhoode , and the properties of his Manhood , qualifying him to bee a meete high Priest . Secondly , as hee is the Altar that sanctifieth the offering . Thirdly , as he is the Tabernacle in which the offering is to be made . And fourthly , as he is the offering and oblation itselfe . Now in all these , the obedience of Christ to the Father , doeth manifestly shine . as likewise in all the rest of his actions whatsoever . And all these , that we have spoken of , are necessarily required in the worke of our iustification , but are not all to bee included in the matter of our righteousnes . For as he is our Priest , Altar , and Tabernacle , he cannot properly be called our righteousnes , except it be efficientlie : but no wise materiallie . For he is our righteousnes materially only as hee is the sacrifice and offering . Thus , if we shall distinguish Christ him selfe , in that thinge , wherein he is made our righteousnes : from him selfe in these things , wherein he is made beside , to serve vnto our iustification , by that , wherein he is made our righteousnes . And secondly , if we shal distinguish the matter of our righteousnes it selfe in Christ , from the action of God in iustifying by it : wee shall perceyve evidently , that the matter of our righteousnes , consisteth only in the death and bloud of Christ ▪ and that all the rest of Christes obedience , doeth serve not as the materiall , but rather as the subordinate efficient causes of our iustification . And so all the three former opinions , touching the obedience of Christ , may well agree in one : when the question is , concerning the action of God in iustifying : and not concerning the particular matter of the righteousnes , which God imputes vnto vs vnto iustification . For , there is no parte of Christes obedience , which is not ( as it is said in the schooles ) causa sine qua non : that is , a cause without the which , wee cannot be iustified . For if he had not bene a man , and a iust man , and a Priest , and such a Priest as we have said : yea if hee had not risen from the dead , and ascended vnto heaven , and made intercession for vs : his death and bloud could never have iustified vs. And yet still his death and bloud is the only matter of our righteousnes : but so , as it is the bloud , of such a sacrifice , offred by such a Priest : vpon such an Altar : in such a Tabernacle ▪ carried in by the same Priest , after resurrection from the dead , into the heavens . And as by vertue of the same bloud , the same Priest , sittinge at the right hande of God , maketh intercession for vs. Thus , the matter is not of such moment ( being rightly waighed , and charitablie considered ) that it needed ever to have bred , such bitter contention amongst brethren in the Church of God. CHAPTER XXVI . HAving thus spoken of the materiall cause of our righteousnes . it followeth now that we speake of the formall cause . In the which three thinges are specially to be marked , for clearing vnto vs , how and in what manner wee are made the righteousnes of God , by the death and bloud of Iesus Christ our Lord. The first is , Gods giving vnto vs. The second is , Gods imputation of that which is given vs. The third is , the cause moving him both to give and impute . For God iustifieth vs by gift , by imputation , and by grace , Neither can the true forme of our iustification bee knowne of vs a right , except we acknowledge all these three in it . For mā hath no saving grace , which he hath not receyved of God. according to the saying of the Apostle , 1. Cor. chap. 4. ver . 7. For who hath seperate thee , or what hast thou that thou hast not receyved : and if thou hast receyved it , why gloriest thou , as if thou hadst not receyved it . And to the same purpose saith I am . 1. chap. 17. All good giving , and every perfect gifte is from above . Therefore also our righteousnes speciallie is called a gift , and a gift by grace , Rom. chapt . 5. ver . 15. 16. 17. as also Rom. chap. 6. vers ▪ 23. but the gift of God is eternall life . Where the word gift ( if that place be rightly vnderstood ) doth signifie righteousnes given vs of God. Secondly , howsoever many confounde , imputation and giving , as one thinge : ( as in some sense they may both bee taken for one ) yet it is expedient for our sounder knowledge , that wee distinguish them . For howsoever nothing is imputed , which is not given : yet many things are given , which are never saide to be imputed . Yea moreover : in which imputation hath no place . Beside , the imputation of a thing ( if we shall rightly consider it ) doth alwayes presuppone the thing imputed to be in our possession , either by nature , working , or gift . as by Gods grace wee shall heare hereafter . And therefore , in the forme of our iustification , Gods giving of a thing vnto vs , is to be distinguished from his imputing of it . Specially if we marke one thing : which is , flat contrarie sayings , and yet of equall force , vsed by the spirit of God , in the description of iustification . For sometimes it is defined by imputation of righteousnes , and sometimes by not imputation of sinne . Thirdly , in the manner and forme of our iustification : grace is specially to be considered : because both the givinge , and imputation of the thing given , is of meere grace . Therefore are wee saide to bee iustified freely by grace . so that the perfect forme of our iustification , consisteth in this : that is , in Gods gracious givinge , and gracious imputinge of thinge given , vnto vs : to bee our righteousnes . So that whosoever make our iustification , to consist , without giving of righteousnes . or without imputing the thinge given , or esteeme eyther the matter of our righteousnes , which is given vs , to be given otherwise then by grace : or to be imputed as righteousnes vnto vs , otherwise then by grace , doe destroy the true forme of the iustification of a sinner before God. And because this is a pointe of speciall moment : and bringeth great light , in the matter of iustification : wee will speake severally of these three pointes . And first , touching the action of Gods giving . Secondly , of the action of Gods imputation . Thirdly , of his grace , as the only cause of both . Touching the first : there be two thinges which are given vs of God vnto iustification . The I. is faith . The II. is Christ . & both these giftes of God , are necessarie vnto iustification . as we shall see by Gods grace hereafter , when we speake of iustificatiō it self . Therfore in this place wee will onely speake of faith , as it is the gift of God. in which we have these pointes to be marked . First , what kinde of gift it is . Secondly , to whom it is given . Thirdly , what faith it selfe is . And fourthly , to what ende and vse it is given . First then . that it is a gift , and the gift of God , it is cleere in the Scriptures . according as wee have showen before , of all the saving graces of God. and therefore it is called by the Apostle , Heb. chap. 7. vers . 4. a heavenly gift . and in Ephe. chap. 2. ver . 8. it is expresly called the gifte of God. And the same Apostle , Phil. chap. 1. ver . 29. teacheth vs , that to beleeve in Christ , is a gift given vs. Therefore 1. Cor. chap. 12. It is uombred amongst the giftes of God , by his spirit . So that in this there is no great contradiction , but the speciall question is what kinde of gift it is . that is , whether it bee a naturall or a supernaturall gift . Depending either vpon the naturall power which God hath created in man. or vpon the supernaturall power of God. For clearing hereof . We are to consider that , which in the scriptures is spoken concerning faith . First , touthing the ground and cause of our beleeving . Secondly , touching the propertie , that is attributed vnto faith , and which still is in him , that beleeveth . And thirdly , touching certaine effectes attributed vnto faith . Besides these things which heereafter will shewe them selves , when we treate both to whom faith is given , and what faith it selfe is , and what is the vse and end of it . Concerning the ground and cause of our beleeving : if wee carefully marke the scriptures of God , it is placed especially in three thinges . The first is , the will of God , and his eternall Decree , according to his will. as is cleere , by Math. chapt . 11. vers . 26. where Christ attributed vnto the good will and pleasure of the Father , that some did beleeve , and some did not . And Acts chap. 13. ver . 48. where it is expreslie said : That as many as were ordayned vnto eternall life , beeleved . And this teacheth vs two things : First , that faith is no worke depending vpon the will of man , nor any power in nature . Secondly , that it is of the nomber of those blessings , not which God did communicate in the first creation , but of those which were hid vp in the mysterie of Gods , will , touchinge the dispensation of life , in , and through Christ . The second thinge , wherein the ground and cause of beleeving , is placed in Gods free gift , accordinge to the sayinge of Christ him selfe , Ioh. chap. 6. vers . 37. and 65. Which gift of God , is there also declared to be two folde . The first , the giving of our persons vnto Christ , according to these wordes : All that the Father giveth me , shall come to mee . The second is , the giving vnto vs grace to beleeve . According to that other saying : No man can come vnto mee , except it be given him of my Father . For as saieth the Apostle , Rom. chap. 11. vers . 32. God hath shut vp all men vnder vnbeleefe , that he might shewe mercie on all . And againe , Gallat . chap. 3. vers . 22. The Scripture hath concluded all vnder sinne , that the promise by the faith of Iesus Christ , might be given to them that beleeve . And this ground is verified by the saying of Ioh. chap. 12. ver . 39. 40. where he giveth a reason , why the Iewes for all his miracles , not only beleeved not , but also why they could not beleeve in Christ . saying : Therefore could they not beleeve , because that Esay saieth , Hee hath blinded their eyes , &c. The third thing wherein the ground and cause of our beleeving is placed , is our spirituall birth . Therefore saith Iohn 1. Ep. chap. 5. 1. VVhosoever beleeveth that Iesus is the Christ , is borne of God. Therefore the same Iohn describing , who they are that doe beleeve in the Gospell , Chap. 1. vers . 13. sayeth : which ar borne , not of bloud , nor of the will of flesh , nor of the will of man , but of God. By al these three groundes , it is evident , that faith is no naturall , but a supernaturall gift . and therefore the praise of our beleeving , is taken from vs , and given wholy vnto God. as is cleere in the wordes of Christ , to Peter , Math. chap. 16. ver . 17. Flesh and bloud hath not reveiled that vnto thee , but my Father which is in heaven . Now we come to the propertie that is attributed to faith , and which through faith is in every one that beleeveth . and this propertie is the power of God , according to the saying of the Apostle , Ephe. chap. 1. ver . 19. Where the Apostle prayeth , that they might knowe what was , the exceeding greatnes of the power of God , in them that beleeve . and therefore is it , that faith is called , the faith of the effectuall working of God , Coll. chap. 2. ver . 12. and that for two reasons . First , because no power , nor working of any power , can ever worke faith in our hearts , except the power of God onely : and therefore the Prophet Esay doeth put beleeving , and the having of the arme of the Lord revealed , for one thinge , Chapter 53. verse 1. Secondly , because the power and the effectuall working of faith in vs , is nothing but the very power , and the workinge of the power , of God him selfe . Who , as saith Peter , by his power , through faith , keepeth vs , 1. Epist . chap. 1. ver . 5. and for this cause , it is not only , that faith is compted , for the chiefe piece of the armour of God , and of the might of his power , Ephes . chap. 6. but also that to have Christ livinge in vs , and to live by the faith of Christ , are put for one thinge , Gallat . chapt . 2. ver . 20. Thereby shewing vs , that the power of faith , is not any thinge but the power of GOD , and of Christ , dwelling by faith in vs. and that faith is the effectuall instrument , whereby Christ is powerfull in vs. Vpon which grounde it is , that the effectes of Christ him selfe , are often attributed vnto faith . as in these sayinges of Christ : Thy Faith hath made thee whole : Thy Faith hath saved thee . And when we are saide to bee saved by faith , to have our heartes purged by faith : to bee iustified by faith , &c. A cleere example of this wee have , Acts , chap. 3. ver 16. where the Apostle indifferentlie attributes to the power of Christ , and to faith , the healing of the Creeple man. Which place is carefully to be marked , because it giveth a marveillous light in the vse of faith . For there it is saide : That through faith in his Name , his name had made the man sound . Which saying doth shew vs expreslie , that it was not faith it selfe , as it was the worke of that man , but the name of Christ , in which his faith was , that did make him sound . so that the power of faith is nothing , but the power of Christ , embrased by faith . and that the worke of faith , is nothing but the worke of Christ , dwelling in our heartes by faith . Which doeth iustifie their opinion , who affirme , that to be iustified by faith , is alwayes to bee vnderstood , to bee iustified by Christ . For as by faith in his Name , his Name made the man sounde , even so by faith in his bloud , his bloud maketh vs righteous . Therefore sayeth the Apostle Rom. chap. 3. vers . 25. That God hath set Christ forth a propitiation by faith in his bloud . Where reconciling by faith , in his bloud , is to be vnderstoode , in the same sense , that making soūd by faith in his name is to be vnderstood . in the other place , by which it is evident , that faith is never rightly taken , in our iustification , when it is taken for the thing , wherein standeth our righteousnes , and not for the instrument , apprehending that thing , which is our righteousnes . Thus the power of God , working faith , and the power of God , accompanying faith , doeth evidently shewe , faith to bee a supernaturall gift , being wrought by a supernaturall power , and possessing vs with a supernaturall power of God him selfe . This is cleerily verified , by the third pointe , touching these effectes that are attributed vnto faith , in the booke of God : when it is saide , to doe things that are above the strength of all created nature : and when Saintes are saide to have done by it , such thinges as are supernaturall . Of these first sorte are those sayings , where in the iustifying of vs , the saving of vs , & miraculous healing of diseases , by nature incurable , are attributed vnto saith : as also the keeping of vs vnto salvation . Of the other sorte , are those sayinges wherein we are saide by faith to overcome the Divill , to quenche all his fierie dartes , 1. Pet. cha . 5. ver . 9. Ephe. chap. 6. vers 16. By faith we are saide to overcome the world , 1. Iohn chap. 51 ver . 4. 5. and of these effectes of faith , there is a large rehearsall made , Hebr. chap. 11. by which it is evident , that faith is a supernaturall gift : seeing it produceth such supernaturall effectes . For nature never did yeeld or produce any thinge , no not in the integritie of it , whereby wee could bee able , in resisting to overcome the Divell , and the world , or to performe such great things , and endure such heavie torments , ioyfully , as by faith wee are made able to doe , and suffer . And this may well be verified , by the dolefull experience , of the fall , both of men and Angells , who by all the strength of nature , vncorrupted , could not preserve them selves in their blessed estate , nor overcome their temptations . Which sheweth vs , that the power which accompanieth faith in the heart of the beleever . is more stronge and mightie , then any power , which God placed by creation , in any nature whatsoever . Seeing it is able to save a man , even now in his corrupted estate , and ro preserve him , vnto salvation . Whereas all the power naturall of man & Angells , could not keepe them . Now being in safetie from falling from their felicitie , as also , that thereby , a sinnefull fraile corrupted man , is able to overcome the Devil , whom man created in the image of God , yet perfect and without sinne , was not able to withstande . For this cause it is , that the Apostle doth so extoll , and magnifie , the exceeding greatnes of Gods power , which is in them that beleeve , Ephe. chap. 1. ver . 19. By all this , it is evident , that faith is no worke of nature , or the effect of anie power in nature , but a supernaturall gifte , flowinge from the supernaturall power of GOD. By the which GOD effectually worketh in vs , and by vs , supernaturall effectes , as beeing the supernaturall instrument , whereby his power is effectuall in vs , as it was in Christ , when he raysed him from the dead , and crowned him with glorie and with honour : and this gift of God cometh vnto vs , in ordinarie dispensation , by hearing of the word , Rom. chap. 10. For there be three ordinarie meanes , by which God vseth to bestow faith vpon vs , and whereby his spirit is effectuall in vs to that end . The first is the Gospell . therefore is the Gospell called the power of God , vnto salvation , Rom. chap. 1. ver . 16. as also , the gospell is said to be written to this end , that we might bileeve , Iohn chap. 20. ver . 31. and we are saide to bee called vnto the faith by the Gospell , 2. Thess . cap. 2. ver . 14. but the speciall parte of the Gospell , vnto faith , whereby we are called , is the promise . For this cause , Abraham is saide not to have doubted of the promise : and we are saide to be children of the promise , Gal. cha . 4. ver . 28. Rom. chap. 9. ver . 8. The second ordinarie meane , is the Sacramentes , which are the signes and seales , of the righteousnes which is by faith . The third instrument and meane is the Ministers of the Gospell , who therefore are called , the ministers , by whom we beleeve . CHAPTER XXVII . NOW it followeth that wee speake of the second point , touching faith , that is , to whom it is given , of which point , some what may bee collected , out of these three grounds , and causes , of beleeving , set downe heretofore , therefore wee wil be the shorter herein . In handling this point , we have two things specially to bee marked . The first is , what persons they are amongst men , in whom the Lord doth worke faith , that is , whether he worketh it in all men indifferently , or in some certaine nomber only . The second is , in what part , power , or facultie , of man , faith is wrought . Touching the first , The first ground or cause that wee laid downe , of beleeving , may alone sufficiently cleere this , seeing our beleeving depends vpon , the Lords ordayning vs to eternall life , of his good will and pleasure . It must follow , that God giveth faith to no more , then hee hath Predestinated , and that faith is not indifferently given to all , it is manifest by experiences in all ages , and by the testimonie of Gods trueth , Math. cha . 11. vers . 25. Where Christ giveth thankes vnto the Father , because hee had denied faith vnto the wise , and men of vnderstanding , and had given it vnto babes . And againe , Math. chap. 13. vers . 11. it is expresly said by Christ , that it was given to his disciples to know the secretes of the Kingdome of heaven , but vnto the rest of the Iewes it was not given . Therefore the Apostle , 2 Thes . chap. 3. vers . 2. affirmeth plainly , that all men have not faith . Or rather ( as the words seeme to importe ) that faith belongs not to all men . And these testimonies preceeding doe prove , that this is true : not only in respect of the action of mans will , reiecting the meanes of knowledge and faith , offered by God , but in respect of the action of God , in denying the meanes , yea which is more , in blinding their eyes , that they shall not see . Esay . 6. and Ioh. 12. and Rom. 9. 18. Besides this it is manifest by the description of those to whom faith is given . First , they are described to be the sheepe of Christ , Ioh. chap. 10. ver . 26. and therefore sayeth Christ to the Iewes that beleeved not , but yee beleeve not for yee are not of my sheepe . Whereby it is manifest , that none ( save they which are Christes sheepe ) doe receyve faith : and that because Christ did lay downe his life , for none but for his sheepe , Iohn . chapt . 10. ver . 11. 15. For none can have faith in the bloud of Christ , for whom Christ never shed his bloud . The second thing whereby they are described , is the Fathers giving of them to Christ , and this is the ground of the former . For none are Christes sheepe , but such as the Father gives him . and therefore he him selfe acknowledgeth , those who are his sheepe , to have bene given him by the Father , Iohn cha . 10. ver . 29. and 17. 6. &c. according to which ground , Christ speaketh Iohn chap. 6. vers . 35. 36. 37. shewing this to bee the cause why the Iewes beleeved not . to wit , because the Father had not given them vnto him , while he takes his argument , from the contrarie effect , in this manner : All that the Father giveth me , commeth vnto mee . Vpon the which it must followe , that of the contrarie effect , there must bee a contrarie cause . that is , that who do not come vnto him , must not be given of God vnto him . For it is the will of the Father , that sendes Christ , that he save those only whom he hath given him , Ioh. chap. 6. ver . 39. and 17. 2. For which cause Christ him selfe declareth , that he did manifest his Fathers Name , and give the words which his Father had given him , and did pray vnto the Father for none , but those that the Father had given him , out of the world . The third thing whereby they are described , is , that they are the elect of God. therefore faith is called the faith of Gods elect , to shewe vs that Gods election limiteth faith , which is dispensed to no more but such , as God hath elected . as is manifest , Rom. chap. 11. ver . 5. where the Apostle sheweth the reason why , in the reiection of the Iewes , in their infidelitie , a remaynent of faithfull ones were reserved . saying : So also at this present time , there is a remnant according to the election of grace . and this is the ground of the former point : For as we are the sheepe of Christ , because wee are given him . so wee are given to Christ , because wee are elected . Therefore wee may boldly conclude , that Gods Decree , according to his purpose , is not generall , or indefinite , but particular , and definite , of a certayne number of persons . For most sure and certayne it is , that the office of Christ , as Prince of our salvation , is of as large extent , in bringinge men to salvation , as is the Fathers will , in ordayninge them to salvation , through CHRIST IESVS . For hee came to doe the will of his Father . Seeing therefore , that Christ layeth downe his life for none , and giveth eternall life to none , and interceedeth for none , but such as are his sheepe . And seeing hee accomptes none his sheepe , but such as his Father gives him : And seeinge the Father gives none vnto him , but such as hee hath elected in him : and seeinge hee elected none in him , but such as hee had predestinate , to bee adopted through him , Ephe. chapt . 1. ver . 4. 5. It must needes followe , that Gods Decree is of a definit number , and that the Redemption , and Intercession of Christ , are of no larger extent , then the number of those that beleeve . And that faith is of no larger extent , then Gods Decree , and his election following therevppon : neither by purpose , or intention in God , or possibilitie in man. So that it is playne , by the holy Scriptures , that none except those who are elected of God , doe ever receyve the gift of faith from God. For our election dependeth not vpon our faith , but faith vpon our election . Therefore faith and the fruites of it are testimonies of our election , as is cleere by the Apostle , reasoning , 1. Thes . chap. 1. Touching the parte , power , or facultie , of Gods elect , wherein faith is wrought by GOD , and receyved of vs , the Apostle cleeres it to vs , Rom. chap. 10. ver . 10. sayinge : VVith the heart man beleeveth vnto righteousnes . Thus it is manifest , that the heart of man , is the parte wherein faith is wrought , & with the which man beleeveth . Of which it will followe , that their opinion must bee erronious , who doe make Gods workinge in vs , for the begetting and building of faith in our heartes , to be only in our vnderstanding , and not in our will , and affection , except only by way of persuasion . Whereas notwithstanding in the iudgment of all men , the hart is chiefly taken for the will and affections , which yet shall appeare more evidently , when we shall see first that beleeving is an action of the whole heart . Secondly , when we shall see , that in the scriptures , by the heart is vnderstood , not any one power only , or facultie of the soule , but all the powers and faculties of it , even after the largest manner , of the division thereof , which is , when it is divided in the vnderstanding , will , affection , and memorie . Touching the first , that faith is a worke of the whole heart , it is manifest by the words of Philip to the Eunuch , Acts 8. 37. saying : If thou beleevest with thy whole heart , thou maist be baptised . The second also is manifest , that by the hearte is vnderstood , all the powers of the soule . And first the vnderstanding , Esa . cha . 6. and Math. chap. 13. where it is saide , That God had hardened their heartes , that they shoud not vnderstand with their hearts . And Salomon in the 1. of Kinges , chap. 3. ver . 9. asketh of God , an vnderstanding heart . And therefore the Apostle , the 2. Cor. chap. 3. ver . 15. attributeth the ignorance of the Iewes , to the vaile that is laide over their heartes . Secondly , touching the will and power of election , it is also attributed to the heart , Acts chapt . 7. where it is saide , that the Fathers would not obey the Angell , but refused , and in their heartes turned backe againe to Egypt . And actes 11. Barnabas exhorted all , that with purpose of heart , they would continue in the Lord. And 1. Cor. chap. 7. it is said , He that standeth firme in his heart , that he hath no need , but hath power over his owne will , &c. And againe , 2. Cor. chap. 9. ver . 7. As every man hath fore-determined ( or chosen ) with his heart . Thirdly , touching the affections , it is a thing out of controversie , that they belong to the heart . And the scripture witnesseth the same , Math. chap. 6. ver . 21. where Christ sayeth : VVhere your treasure is , there wil your heart be also . And Rom. chap. 1. ver . 24. it is saide , that God did give vp the Gentils , in the lustes of their heatres , vnto vncleannes . And in the 14. and 16. chap. of Iohn , Feare , sorrowe , ioye , are attributed vnto the heart . Fourthly , memorie , and retayning in minde , is attributed vnto the heart . Luke chap. 1. ver . 66. All they that heard , did lay vp all these wordes in their heart . And Luke chap. 21. ver . 14. Christ sayeth to his Disciples , Lay it vp therefore in your heartes . And for this same cause God sayeth in his covenant , That he will write his lawe in our heartes . For this cause doeth Christ attribute vnto mans heart , the treasure of man. Math. chap. 12. A good man out of the good treasurie of his heart , bringeth foorth good things : And an evill man , out of the evill treasurie of his heart bringeth foorth evill thinges . Thus the power of retayning , and keeping in minde , & laying vp in store things both good , and evill , is attributed vnto the heart of man. Of this we may perceyve , that seeing beleeving , is an action of the whole heart , that it must needes be wrought of God : and receyved by vs in all the se foresaide powers , of the soule : and that the action of our heart in beleeving , is not an action of the wil only , but of all the powers of the soule cōiunctly . For seeing faith is the roote of our regeneration , out of which springeth all good motion , and all the partes of the renewed man , in all the powers of the soule . It is most necessarilie requisite , that faith it selfe be placed in them all : that by it , all may be purified , and all may be filled with Christ : and all may live by the faith of the Sonne of God. For no more of the soule of man is renewed , but so farre of it , as is iudued with faith . Neyther is any more possessed with Christ , then is possest with faith : nor can Christ live in any more of our soule , then that wich liveth by the faith of CHRIST . By this it may appeare , how vngraciouslie they speake of Gods grace in the worke of faith , who make him effectually to renewe , no more of man but his vnderstanding : leavinge the action of consenting , and embracing by faith the things reveiled , to the will of man. as also how slenderly they speake of faith , who place it in nothing , but in the willes assentinge to the trueth of God. CHAPTER XXVIII . NOw it followeth , that we speake of faith it selfe , what it is . In which point wee will first intreate , of the divers significations of Faith , in the word of God. And secondly of the true signification and nature of it , in the wroke of iustification . Touching the first , Faith is taken in foure divers significations in the scriptures of God , besides that signification which it hath in the worke of iustification . The first signification is , when faith is taken for fidelitie and trueth , as Math. chap. 23. 32. Yee leave the waightier matter of the Law , as iudgement , mercie , and fidelitie . Likewise , Rom. chap. 3. ver . 3. Shall their vnbeliefe make the faith of God of none effect . and 1. Timoth. cha . 5. ver . 12. having damnation , because they have broken their first faith . Secondly , faith doeth signifie the doctrine of the Gospell , because it is begotten in vs , by the Gospell , for faith commeth by hearing , therefore faith is called the faith of the Gospell , as also because the Gospell , preacheth salvatiō , to be no otherwise but by faith . and therefore the Gospell is called the worde of faith . Rom. chap. 10. ver . 8. In this signification it is taken , Gall. chap. 3. Receyved ye the spirit by the workes of the Lawe , or by the hearing of saith . And againe , Galla chap. 1. ver . 23. He which in time past persecuted vs. nowe preacheth the faith , that he before destroyed . And Acts chap. 6. ver . 7. And a great companie of the Priests were obedient to the faith . Thirdly , faith is taken for particular knowledge , Rom. 14. 22. Hast thou faith , have it with thy self , &c. That which in this place the Apostle calleth faith , in the same question , matter , and purpose , he calleth knowledge , 1. Cor. chap. 8. Fourthly , faith is somtimes put for Christ himself in the gospel . because al that ever faith in the gospell apprehendeth , is Christ , who is the only true obiect of faith vnto salvation . In this sense it is takē Gal. 3. 23. before faith came , we were kept vnder the law , as vnder a garrison , shut vp vnto that faith , which afterward should be reveiled . which words being cōpared with the 24. & 25. verses folowing & with the 19. verse preceeding , it shal be manifest , that by the name of faith , in that place , Christ the obiect of faith is vnderstood . Thus much for these foure divers significations : wherein faith is taken in the word of God. Now we come to the special significatiō and nature of it , as we are said thereby to be iustified . And when it is said to be imputed vnto righteousnes . In which point there is greatest need of carefull attention , because vpon the mistaking hereof , ariseth principally , the mistaking of iustification it selfe . Specially in that sentence where it is saide , that Faith is imputed vnto righteousnes . Concerning which there is a two-folde controversie . The first is , whether faith in this place be taken in the owne proper signification , or in a borrowed sense . The seconde controversie is , touching the proper signification , of faith what it is . In the first controversie , these who take faith in a borrowed speech , doe expound that sentence Metonymically by faith vnderstanding Christ crucified , apprehended by faith , and so doe esteeme that faith , relatively , or instrumentally taken , and not properly , is imputed vnto vs for righteousnes . And this opinion agreeth with the trueth of the matter it selfe . But there is no necessitie , why faith in that place , should bee taken in a borrowed sense : if the right minde and meaning of the holy Ghost , in this phrase , be gravely and maturely considered , so that if they who take it properly , did not erre , eyther in the signification of it , or in the true sense of the imputation of it , their opinion might wel be allowed . For faith in this sentence , is in my opinion , to be taken properly in that sense , whereby in it selfe it is distinguished , both from the worde , whereby it is begotten , and from the obiect of it , in the worde which is Christ . As also , from the naked knowledge of the worde , and Christ , therein reveyled : how soever it doeth comprehend knowledge . For searching out therefore , the true significatiō of the word Faith , in this sentence , we will first set downe , the divers significations wherein it is taken . Secondly , wee will speake of the true nature and signification of it in this place , where it is saide to be imputed vnto righteousnes . Cōcerning the first , we are not to speak of that differēce which in the scriptures is warranted of historicall faith , miraculous faith , and iustifying faith , but onely of the different opinions of men , touching iustifying faith . In one thing all men doe consent , and agree , that faith is an action of the heart , consisting in iudgement : but they differ in three sortes . The first sorte make this iudgment of the harte , in beleeving , to be nothing but a naked opinion . which is a doubtfull inclination of an vncertayne minde , to the best part of the contradiction with feare of the contrarie parte , beeing destitute of the knowledge of the true cause . As for example , in this contradiction , Christes death shall save vs. and Christes death shall not save vs : they have an opinion of the best , that is , that Christes death , shall save them , but no certaine knowledge , because they are ignorant of the cause of that effect : and therfore , feare that they shall not bee saved , and in this opinion they place faith . The seconde sorte , which are the wiser amongst the Papistes , doe make faith to be an action of the heart , in iudging , neyther by way of opinion , nor yet by way of certayne knowledge , but by a middle way of iudgement , betwixt opinion and knowledge . Which participates of both , and yet is neyther of them . For they will not have it , a doubtfull inclination of the minde , vnto the best parte , with feare of the worst , vpon ignorance of the cause . Neither will they have it , a certayne inclination of the minde , to the best , without all feare , of the worst , vpō certayne knowledge of the cause , and necessarie meanes . But will have it middle conceyte of the minde , neither altogither contingent , neither altogither necessarie . And now in these dayes , there is a sorte of men , which agree with this second sorte , in substance , whatsoever deceitfull shew , their wordes doe make to the contrarie . Therefore as touching this point , wee make no severall order of them . For albeit in word they seeme to admit , in beleeving , knowledge of the thing beleeved : yea which is more , albeit they graunt application , yet seeing they make neither of the two , necessarie , stable , or constant , but variable , and subiect to change , affirming that the Saintes , may fall from saving grace , they must needes agree with the former , touching the sense and meaning of the word faith , as it is the action of our heartes in iudging and apprehending of our salvation . The third sorte are they , who esteeme faith to signifie , the assured confidence of the heart , vpon certayne knowledge of the best parte , without any feare of the worst . And this opinion onely agreeth with Gods truth . For nothing can be more contrarie to the nature of faith , then an vncertayne opinion : seeing no demonstration , can ever make a surer conclusion then faith maketh in the heart of man , of all whatsoever it beleeveth . So that iustly we may say , that salvation beleeved , and embrased by faith , is more sure and stedfast and certayne vnto vs by faith , then ever it was in the beginning to Adam , or Angells , by possession . For he that beleeveth , shall never perish , and the gates of hell shall never prevaile against him . For hee that beleeveth , is perswaded that neither death , nor life , nor Angells , nor Principalities , nor powers , nor thinget present , nor thinges to come , nor height , nor depth , nor any other ereature , shall be able to seperate him , from the love of GOD , which is in Christ Iesus his Lord. And for confirmation heereof , wee referre the Reader to that which we have spoken before , touching the supernaturall effectes of faith , and to that which heereafter followeth , in the description of the true nature of faith , vnto the which we nowe come , leaving to speake of the error concerning the imputation of faith , vntill we come to treate of imputation it selfe . Wee have heard alreadie , that faith is the supernaturall gift of God. And that the meanes whereby the holy Ghost worketh it , is the Word , the Sacraments , and the ministerie . and that the persons to whom he giveth it , are only his elect , whom he hath given to Christ , to be his sheepe . And lastly , that the whole heart of man , and the powers of his soule , are the subiect wherein it is wrought . So that nowe it resteth to know , what it is that God worketh in our soules , when he giveth vs faith . For in these things , that have already beene said , it differeth nothing from the rest of Gods saving graces . For they are all heavenly , spirituall , and supernaturall giftes of God , wrought in the whole heart of every one of Gods elect : eyther by the inward operation of the holy Ghost , extraordinarily , or els in ordiraaie dispensation , by the effectuall revelation of the Gospell . Therefore seeing faith , hath these things common with all the rest , wee are nowe to trie the particular difference , whereby it is distinguished in substance , and nature , from all the rest of Gods blessings . The consideration of the nature of faith in it selfe , is twofolde . First , faith is to be considered , as it is the gift of God , cōming from him , and wrought by him , in our heartes . Secondly , faith is to be considered , as our hearts ( having it not wrought in them ) worke by it againe , towards God , vnto iustification . This twofold consideration of faith , is necessarie for the right knowledge , both of the nature & of the working of it . For faith passively taken , signifieth the effect of Gods working : framinge faith in our heartes : but actively taken , it signifieth the action of our hearts now beleeving , in laying holde vpon Iesus Christ , as he , who is made of God vnto vs , wisedome , sanctification , and redemption . First then we will speake of it , as it is the worke of God in vs. And next , as our hearts worketh by it . And this we are carefully to consider , for herevpon dependeth all our fellowship with God in Christ . and all participation of the promise , and inheritance promised to the children of God. & all true reioycing , and gloriation , in God. and in this worke of faith , consisteth all the strength whereby we are made able , to stande against all powers of darknes , and sinne , and are vpholden to the ende . In the scriptures of God we finde , that all blessings that come from Christ vnto vs , are attributed vnto faith : as also our beeing Christs , and the children of God in him , is likewise attributed vnto faith . For there be two speciall grounds in the which consists all our felicitie . The first is our becomming Christes , that is when wee are made his . The seconde is , the infallible consequence of the former , when all that Christ is made of God for vs , is made ours . So that his death , his resurrection , his ascention , his glorification , &c. are all made ours . And this followeth vpon the former , for as sayeth the Apostles , If yee bee Christes , then are yee Abrahams seede , and heyres by promise , Gallat . chapt . 3. ver . 29. according to which also the Apostle sayeth , All thinges are yours , and ye Christes , & Christ Gods , 1. Cor. chap. 3. ver . 21. 32. 23. Now faith is the meane and instrument , of both these points . For by faith wee are made Christs , and by faith Christ is to vs , wisdome , righteousnes , sanctification , and redemption . The first of these two is the fruite of faith , as God worketh it in our hearts , or rather the work of God , by working faith in our hearts . The second is the fruit of faith , nowe wrought in our hearts , or rather , the worke of our heartes by faith . Thus faith is the mean , & effectual instrumēt of al our blessednes : both in our vnion with Christ the sonne of God , and also of our cōmunion with him , both in his death , life , and glory : and therefore we are said both to bee the sonnes of God by faith in Christ , and to be iustified by faith in him , and to live by faith in him , and to be saved by faith in him , so that faith is the supernaturall gift of God , given vs , for these supernaturall endes , that by it we may be in Christ , and Christ in vs , for by faith he dwelles in our hearts , and that in him , and by him , we may enioy righteousnes and life . To speake then of the first , that is , of faith as God worketh it , it consisteth specially in foure things . The first is , in Gods opening & illuminating of our vnderstandings , making our hearts in our vnderstanding power , not only to know the promise in Christ , & Christ to be the seed in whom blessednes is promised to all Nations , and in whom all the promises of God are yea and amen : but also to iudge and esteeme these thinges reveyled of God , to be a most vndoubted and vnfallible trueth . so that by this first worke of the Father , the heart of Gods elect is made to see , & vndoubtedly to acknowledge , that there is no blessednes vnto man , but onely in Iesus Christ crucified . So that his eyes are open to see in him selfe , nothinge but iust cause of condemnation : from the which there is not any helpe , neither in him selfe , nor any creature , but in Iesus Christ alone . And therefore is made of God , to determine with him selfe , to knowe nothing vnto life and salvation , but Christ and him crucified : and this worke of the Father ( which is the beginning of all grace ) is expressed in the Scriptures , by Gods teachinge vs : according as Christ sayeth , Iohn chap. 6. ver . 45. Every one that hath heard of the Farher , and hath learned of him , cōmeth vnto me . Shewing vs thereby , that the first cause of our beleeving , or rather the first parte and portion of the worke of faith wrought in our heartes by God , consisteth in God teaching of vs : according to his promise made in his covenant , Esay chap. 54. ver . 13. And all thy children shal be taught of the Lord. And Ierem. chap. 31. ver . 33. 34. I will put my lawe in their inward partes , and write it in their heartes , and they shall teach no more every man his neighbour , and everie man his brother , saying , knowe the Lord : For they shall all knowe mee from the least of them , vnto the greatest of them , sayeth the Lord. For it is true which Christ speaketh , Math. chap. 11. ver . 27. No man knoweth the Sonne , but the Father : neyther knoweth any man the Father , but the Sonne : and he to whom the Sonne will reveyle him . So that the knowledge of God , is a secrete belonging to God alone , which no flesh is everable to attayne vnto , by any power of his owne naturall light and vnderstanding : therefore saieth the Apostle , that this is the wisedome of God hid in a mysterie , which none of the Princes of this worlde have ever knowne , 1. Cor. 2. For as he saith in that same chapter , The naturall man , perceyveth not the thinges of the Spirit of God. For they are foolishnes vnto him : neyther can hee know them , because they are spiritually discerned . And this he confirmeth by a strong argument , in that same chapter , vers . 11. saying : For what man knoweth , the thinges of a man , saue the spirit of a man which is in him : even so the thinges of God , knoweth no man , but the spirit of God. For which cause also , in that same place , he attributeth the cause of all our knowledge , vnto God reveyling vnto vs by his spirit , the thinges that are given vs of God : according to which Christ saieth vnto Peter , when hee did confesse him to bee the Christ the Sonne of the living God , that flesh and bloud had not reveiled that vnto him , but his Father which was in heaven , Math. cha . 16. ver . 17. thereby witnessing plainly , that no naturall light , nor information of mans owne minde , can possibly make a man to know Iesus , to be the Christ , and sonne of the living God : but that this knowledge commeth vnto our heartes , by the supernatural gift , and revelation of God by his spirit : according to which the Apostle saith , 1. Cor. chap. 1. ver . 18. That the preaching of the crosse , is to them that perish , foolishnes : but vnto vs that are saved , it is the power of God. For God hath cast away the vnderstanding of the prudent , and hath made the wisedome of this worlde foolishnes . For by that wisedome the world doeth not know God , therefore sayth the Apostle in that same place : VVee preach Christ crucified , vnto the Iewes even a stūbling blocke : and vnto the Graecians foolishnes : but vnto them which are called , both of the Iewes , & Graecians , we preach Christ the power of God , and the wisedome of God. Thus it is playne , that this wisedome and light of the heart , whereby we know Christ crucified , to be our onely Saviour and Sonne of God , is a gift supernaturally given vs by God , when he calleth vs , and therefore saith Christ : That it is not given to every man to know the secretes of heaven , Math. chap. 13. vers . 11. shewing vs thereby , that the power to knowe these things , is givē vs of God. Which is yet more cleere by the speech of Christ , touching them to whom this gift is not given : when he sayeth , that seeing , they doe not see , and hearing , they heare not , neither vnderstande . And this worke of God in the scriptures , is signified , by opening of the eyes of our vnderstanding : Ephes . chapt . 1. ver . 18. and sometymes , by opening of the heart : Actes . chapt . 16. ver . 14. And in this firste worke of God , by his grace , consisteth the chiefe foundation of our strength : as is showen by Ioh. 1. Epi. chap. 5. vers . 5. saying : VVho is it that overcommeth the worlde : but hee that beleeveth that Iesus is the sonne of God. As likewise this is the seale of out Adoption , as witnesseth the same Apostle , 1. Epi. chap. 5. saying : Every one that beleeveth that Iesus is the Christ : is borne of God. And thirdly , on this dependeth our ereruall life : as witnesseth Christ him selfe , Iohn chap. 17. ver . 3. This is eternall life , that they knowe thee the onely true God : and whom thou hast sent Iesus Christ . and therefore , whosoever is ignorant of this point ( and so much more they that impugne it ) shal never inherit eternall life : according to Christs owne testimonie , Ioh. ca. 8. ver . 24. Therefore I said vnto you , that ye shall die in your sinnes : for except yee beleeve that I am hee , yee shall die in your sinnes . To conclude this point then , the first action of God in man , and so the first gift bestowed vpon the heart of man vnto life , is the power and facultie , of conceyving , and knowing , God in Christ the Saviour , as he is reveyled in the worde : accordinge to the saying of Iohn , Epi. 5. 20. But we knowe , that that sonne of God , is come , and hath given vs a minde to knowe him that is true : and wee are in him that is true , that is , in that his Sonne Iesus Christ , this same is that very true God , and that eternall life . The second worke of God wherein our faith consisteth , is in giving a wil to come to Christ , and to enioy him , & to obey him according to the saying of the Prophet , Psalm . 110. 3. Thy people shall come willingly , at the time of the assemblinge of thine armie in holy beautie . For as the vnderstanding power of man , is darkened , & al his wisdome , is but foolishnes : so his will , is rebellious against Gods will , in all thinges . so that as he cannot naturally perceyve , nor know , the thinges of God : so can he not naturally will , nor desire , the thinges of God. and this oftentymes is signified in scripture , by the hardnes of mans heart that cannot repent : and by his stiff-neckednes , and by resisting of the holy Ghost , according to the words of God by the Prophet Esay , ca. 65. ver . 2. & 3. I have spred my hands out all the day , to a rebellious and gaine-saying people , &c. And this worke of God is expressed in scripture , by the phrase of Gods drawing vs , Ion. 6. 44. No man can come vnto me , except the Father that hath sent me , drawe him . as likewise is signified by the opening of the eare : as Esay cha . 50. ver . 5. The Lord GOD hath opened myne eare , and I was not rebellious , neyther turned I backe . This also is signified by the Lord , Ier. 32. when he promiseth , that he would put his feare in their heartes , that they should not departe from him : and most cleerly , Eze. cap. 36. 26. 27. A newe heart also will I give you , and a new spirit will I put within you : and I will take away the stonie heart out of your body , and will give you a heart of flesh , and I will put my spirit within you , and cause you to walke in my Statutes . For this cause it is , that Christ calleth them blessed , who honger and thirst for righteousnes : For it is most certaine , that the earnest desire of the heart , to enioye Christ and his righteousnes , &c. is an vndoubted token of Gods saving grace , and of his effectuall calling , in the which he bestowes this , as a supernaturall gift , vppon the elect , as the seconde effect , of his working power , whereby hee changeth our willes , which are of them selves rebellious , and maketh them willing to come vnto Christ , and to obey his voyce . Therefore is it saide , That God is the worker , both of the will , and of the deed , of his good pleasure in vs , Phil. cap. 2. 13. so this is the second parte of that supernatural gift of faith , when as our will maketh choise of that which is the will of God , and wee submit our willes to his will in all thinges , which is most contrarie to the nature of fleshe . For as sayth the Apostle , Rom. chap. 8. ver . 7. The wisedome of the fleshe , is not subiect to the Law of God , neither can be . Therefore doeth the Prophet David say : That the man is blessed , whom the Lord choses , and causes to come , Psalm . 65. 4. It is for this same cause , that David prayeth so often : that God would incline his heart to his statutes . The thirde parte of Gods workinge in givinge Faith vnto vs , is the sanctification of our affections , to make vs to love Christ above all thinges , and that by the powring of his love in our heartes by his holy Spirit : For as hee inclineth our myndes to mynde heavenly thinges , by insinuatinge his mynd towardes vs in Christ Iesus into our myndes , & as by the sense , and feelinge , and proofe of his good will towarde vs in all thinges , hee drawes out willes vnto his will : So by the sense of his love , in his giving his deare Sonne to the death for vs , while wee were his enimies , hee enflames our heartes with the love of him againe , so that with our affection , wee are set vppon Christ more then all thinges , and are content to lose all things , that we may gaine him . Therefore saith Christ , Math. cha . 10. ver . 37. He that loveth father , or mother , better then mee : is not worthie of me , &c. And Luke chap. 14. ver . 26. If any man come vnto mee , and hate not his Father , and Mother , & VVife , and Children , and Brethren and Sisters , yea and his owne life also : he can not be my Disciple . Wherein it appeareth most plainly , that faith is a gift supernaturall : seeing it bringeth a supernaturall love into the heart , which overcommeth all the love and affection , which can be in nature : especally when it overcommeth the love of man to him selfe , and his owne life . Fourthly , the Lord by working faith , doeth imprinte his knowledge , and his will , and love to vs , in our memories , working such a stedfast impression in our hearts , of his mercie and grace , towards vs in Christ , as can never be defaced : therefore the wicked in the booke of God are noted by this name , they that forget God. whereas the childrē of God have him alwayes before theit eyes . Thus the Lord when he worketh faith in our hearts , he worketh it in all the powers of our soule , filling the whole heart with such supernaturall vertue , and power , in all the faculties thereof , whereby the heart , which of it selfe naturally could never be able to knowe , or to desire , or to love , or to keepe any heavenly thing belonging vnto life and godlines : is made able both to knowe , and to will , and to love , and with the will , and affection , to apprehende , and to keepe constantly the Lord Iesus , and all blessings in him vnto eternall life . And all these pointes are wrought by God , in the heart of everie one of his elect , particularly , as in them selves so also concerning them selves , so that their knowledge , and assurance of the trueth of the things reveyled , touching Christ , and redemption in him , is not a generall notion , & perswasion of the heart , that God hath given his sonne to be a Redeemer to mankinde , and that he hath performed redemption in his death : for such a faith not onely the reprobate , but Sathan him selfe , hath , but it is a particular sight , and assurance of every mans owne heart , concerning him selfe , that God hath elected him , & for him in particular hath given Christ , to bee a Redeemer , and hath made him particularly vnto him wisedome , righteousnes , sanctification , and redemption . For it is not my faith-concerning the minde of God vnto others , nor yet of the minde of God conceyved generally toward all his elect , but the particular knowledge , and assurance , of his minde concerning my selfe , that doeth saue mee : For the iust shall live by his owne faith , Habac. chapt . 2. ver . 4. But this will appeare more cleerely in the next point : while we consider Faith , being newe wrought in our hearts , howe we are saide with our heart to beleeve . In this point we have to consider : First , that it is the man him selfe who beleeveth : Secondly , that it is his heart whereby he beleeveth : And thirdly , beleeving is the action which man performeth with his heart . As for the first , man is said to beleeue , because that this supernaturall gift is given him of God , and that in his heart it is effectuall in him in all the points forespoken : for by Gods enlightning of him , he sees , and by his teaching , he vnderstandes , and by the Lords enclining of his will , he willeth , and by the Lords sanctifying of his affection , he loveth , and by the Lords imprinting , and writing , in his minde , and sealing by his spirit , whatsoever he reveyleth vnto him , he both possesseth , retayneth , and keepeth , Christ and all the blessings promised in him : so that faith actively considered , is nothing but the motion of mans hearte , which is wrought in him by the spirit of God : and therfore in substance , nothing els but the very action of GOD in man : but considered in a divers manner , that is , passively , as it is wrought by God in him , and actively , as he by this working of God , in all the powers of his soule , apprehendeth , and receyveth grace from God : so that the action of man in beleeving with the heart , is nothing but his knowing , & acknowledging of things , by Gods making him know , and acknowledge them , and his willing them , by Gods making him to will them , and his loving , by Gods making him to love them , and his apprehending and retayning them , by Gods making of him to apprehende and reteyne them , GOD imprinting , writing , and sealing them in mans heart : This worke therefore of man , is likewise attributed vnto God vnder these two phrases . First , when it is saide , that he giveth vs to come vnto the sonne , Iohn chap. 6. ver . 65. Secondly , the Fathers giving vs vnto the sonne , Iohn . chap. 6. ver . 37. and 17. 6. Thus the motion of man with his heart being moved of God , is called mans beleeving with the heart , evē as a wheele which of it selfe cānot move , yet being moved by an other , doth move , whose motion therefore though it be but one , yet is said to bee the motion of two , that is of the maner , and of the thing moved : and therefore is both actively , and passively to be considered : in the one sense God is said to bring vs vnto Christ : in the other sense we are saide to come vnto Christ . and this is carefnlly to be marked , least with a great many we erre , in esteeming faith to be mans owne proper worke , flowing from the natural power of his owne will , and so mistake the saying of the Prophet , the iust shall live by his owne faith : as alfo Christes forme of speach , when he sayeth , thy faith hath saved thee , for faith is called ours , and our owne , not in respect that we are the Authors , the cause , or workers of it : but because we possesse it , and are the speciall subiectes of it , in the which it is wrought by God , as also because it concerneth onr selves in particular , and what wee beleeve , wee beleeve it particularly touching our selves , so that faith is called our owne faith in the Scriptures of God , to declare the perticular nature of savinge faith in two particular thinges : The firste is , that it is not the faith that GOD workes in another mans hearte , but the faith which hee worketh in myne owne hearte , that saveth me . Secondly , it is not the faith which I have in myne owne hearte , concerning others , but the faith that I have concerning my selfe in particular , that saveth me . So that this worde vsed by the Spirit of God , saying : thy faith hath saved thee , and the iust by his owne faith shall live , is set downe , not to designe the cause , but the subiect , of savinge faith : and that in two respectes , that is , both in respect of him in whom it is wrought , and also in respect of him concerning whom it is wrought : so that my faith that saveth mee , must bee wrought by GOD in my owne hearte : and what hee maketh mee beleeve , hee must make mee beleeve it concerninge my selfe in particnlar . If the Papistes did rightly vnderstande this , they would see that every particnlar Christian , hath a particular warrant , by particular revelation from God , of the certaintie of his owne salvation : For when hee saide , to beleeue with the heart : the same beleeving , includes in it a particular knowledge , by the particular revelation of God in his heart cōcerning him selfe in particular , that hee is chosen and elected of God , that Christ is given for him , that in him hee is redeemed , that in him hee hath remission of his sinnes , that through him , hee shal be glorified . Secondly , they should likewise knowe , and with them such as in the Church of God , follow their opinion : that when it is saide , that man with the heart beleeveth , the heart is not to bee esteemed the cause of beleeving , as though naturally of it selfe it could beleeve , but as a wheele moved by another , doth move : so our heartes action of beleeving , is nothing but the action of God moving our heartes . CHAPTER XXIX . NOW it followeth that we speake of the vse , and ende , wherefore this supernatural gift is given vnto man : this shortlie we may reduce vnto foure points . The first is , faith is given for knowledge . Secondly , faith is given for possession of the things knowen . Thirdly , faith is given for keeping , and constant retayning , the things possessed , and that during this life . Fourthly , faith is given for practise . Wee saye , that it is given for these vses , during the time of this life : because , that in the life to come , both knowledge , possession , and keeping , are performed in vs by another meane , that is by sight : For in this worlde wee walke by faith , and therefore doe neither knowe , possesse , nor keepe but by faith : but in the world to come , we shall walke by sight , for we shall see him as he is : and therefore we shall both knowe , posses , and keepe by sight . Now concerning the first vse and end of faith which is knowledge , we are to remember the saying of the Apostle 1. Corinth . chap. 2. ver 9. the things which God hath prepared for his elect , are such which the eyes of man hath not seene , and which the eare hath not heard , & which hath not entred in the hart of man. Whereby the Apostle will declare vnto vs , that the thinges which God hath ordayned for our glory , are such , as the heart of man can never possibly of it selfe conceyve : therefore as sayeth the Apostle Iohn ▪ God must needes give vs a minde to knowe them , before wee ever can perceyve them , and this minde that God giveth is a beleeving heart : For the heart of man , is able by faith to know thinges , to will , & affect thinges , to enioye , and possesse things , and to keepe and retayne them , which of it selfe by all the power of reason , will. &c. it never could , nor possibly can , bee able , to knowe , possesse , &c. Thus we saye by faith , that the worlde was made by the word of God : and that thinges that are seene ▪ were made of thinges which did not appeare , Hebr. chapt . 11. which all the Philosophers , and Princes of the world , by all the light of nature , could never vnderstand . For the things of God , are not naturally , but spiritually , discerned : therefore the naturall man , can not perceyve them . In the same sense , Abraham is saide to have seene the day of Christ , and to have reioyced : and by the vertue of our faith it is , that we knowe IESVS to be that Christ , and the sonne of God : and by faith we knowe , that we are elected of God : and by faith we knowe , that in Christ alone consisteth our adoption , our righteousnes , fanctification , and redemption : so that wee knowe , that it is impossible to any man , to be the sonne of God , or iust , or holy , or free from death , but in , and by Christ onely : thus take me away faith from the heart , it is impossible to all the wisedome of the wisest hearte , ever to vnderstande these thinges , and to know them for vndoubted verities : therefore it is ( as wee haue marked before ) that Christ sayeth to Peter : Flesh and bloud hath not reveyled that vnto thee : but my Father that is in heaven , Math. chap. 16. For this cause Christ sayth vnto the Iewes : Except yee beleeve that I am bee : yee shall die in yonr sinn●● . Shewing vs by that speech , that there is no way to knowe Christ to be the sonne of God , but by beleevinge onely . Nowe this knowledge that commeth by faith , is not to bee taken in that sense , wherein sometymes the worde knowledge is put : which is when it signrfieth the naked , and bare vnderstanding of thinges that are reveyled : but it is taken for an infallible science , when as the heart knoweth God , and knoweth him vndoubtedly to be God : and when as it knoweth Christ ▪ and knoweth him vndoubtedly to bee the sonne of God : and when it knoweth Gods trueth , and knoweth it vndoubtedly to be the trueth of God : therefore saieth Iohn the Baptist , Hee that receyveth his testimonie , hath sealed that God is true , Iohn chap. 3. ver . 33 And againe , Iohn 1. Epi. chap. 5. ver . 10. Hee that heleeveth not God , hath made him a liar , because he beleeved not the record that God witnessed of his soune . Neither is this all which is meant by the knowledge of faith , but a third thing is yet to be added for the full vnderstandinge thereof : For besides the sight , and knowledge , of the thinges which are reveiled by God , and also besides the knowledge of the vndoubted veritie , and trueth of them , it is required , that wee knowe them to bee reveyled by God vnto vs , and knowe the vndoubted trueth , and veritie , of them toward vs in our particular person , that is , that whatsoever God reveyle to vs , he reveyleth it vnto vs as a thing which he hath appointed for vs : and when he giveth vs the sight , and knowledge of the vndoubted veritie of the things reveyled : he maketh vs assuredlie to knowe , that they shal be truely & verily accomplished in our persons , conforme to that ground which we have laide downe before concerning faith : that is , that what we beleeve , we must beleeve it concerning our selves in particular : according as it is said of Abraham , that he beleeved God that he should bee the Father of many Nation●s : And as Iob speaketh of him selfe , chap. 19. verses 25. 26. 27. I am sure that my Redeemer liveth : and I shall see God in my flesh , whom I my selfe shall see , and my eyes shall beholde , and none other for mee . According to which certaintie , the Apostle Paul speaketh also of him selfe , Rom. chap. 8. and for this maner of knowledge which commeth by faith , the Fathers doe call faith , the eye whereby we see the invisible things of God , as also the ingravē forme of the sonnes of God : and for this same cause it is called by the Apostle Heb. chap. 11. the evidence of things which are not seene . where by the word evidence , is vnderstoode , that faith doeth not onely shew them , but by evident demonstration confirme the vndoubted veritie of them , and that to vs in particular : so that it letteth me not only see life eternall in Christ , and this eternall life to belong to all that are in Chtist , but particularly it letteth me see my selfe in Christ , and this life to belonge to me in him : and that so certainlie , as nothing in heaven nor earth , can bee more certaine : and thus much for the first vse of faith . The seconde ende wherefore faith is given is possession : and this confirmeth evidently and plainely the former ground touching knowledge , that it is so to be vnderstood , as we have spoken : For the knowledge of faith is never without possession , according to thar saying of Christ , Ioh. cha . 14. ver . 17. speaking of the spirit , whow the world can not receyve , because it seeth him not , neyther knoweth him : but yee knowe him , for hee dwelleth with you , and shal bee in you . According to which ground it is , that Ioh. sayth : Hee that beleeveth in that sonne of GOD , hath the witnes in him self , 1. Epist . chap. 5. ver . 10. Thus faith maketh vs to know nothing , but that which it also maketh vs to possesse : therefore doeth the Apostle pray to God for the Ephesians , that Christ might dwell in their hearts by faith , chap. 3. vers . 27. For as the heart of man , can never know Christ by it owne light , but by the supernaturall light of faith : so it can never apprehend Christ , nor any blessing in Christ , by any natural power that is in the will & affection thereof . Therefore God giveth to his elect the supernaturall gift of faith in their hearts , that his elect , whose heartes could never by any naturall strength , ever attaine to the possession of Christ , nor ever desire to have him , nor yet embrace him with vnfayned love , as their only treasure , righteousnes , and life , might chose him , and count all things but dunge to gaine him , forsaking them selves and their owne righteousnes , and to love him , and embrace him , with such affectiō , that they prefer him to all things , evē to their owne life : so that man by faith is not only made to know his redeemer : but also to possesse him , and all blessings in him . And for this cause is it , that in the scriptures we are saide , to be the children of God by faith in Christ : to be iustified by faith in him : to bee saved by faith in him : and as saith the Apostle Peter , beleeving in him , we carrie about with vs the end of our faith , the salvation of our soules , 1. Epist . 1. 9. And for this working of faith , it is called by the Apostle the subsisting of things hoped for . Hebr. 11. 1. because it giveth a certaine being , and subsisting , vnto things that are yet invisible , and are yet only expected , and hoped for : and maketh thē to subsist in our hearts : therfore saith Christ , he that beleeveth , is alreadie translated from death to life : and hath everlasting life , Ioh. 5. 24. Thus we see , that faith being taken away , the heart of man should never be able to possesse , nor apprehend Christ , nor righteousnes , or any other spirituall blessing in him . Therefore , because it is the effectuall instrument of Gods supernaturall power in our heartes , whereby we apprehende and possesse Christ , and all blessings in him : The Fathers doe call it the hand of a Christian , as also the mouth of a Christian , and likewise the bound of a Christian : because by faith , as by a hand , we lay holde on him , and by faith , as by a mouth , wee receyve him into our heartes , and by faith , as by a bande that never can be broken , wee are so vnited to him , and hee , with all the benefites that are in him , vnto vs : that we never can possibly bee seperated from him , nor he or his blessinges from vs : for this cause is it , that Augustine sayth , Beleeue onely , and thou hast eaten him . And for cleering of this grounde , it is that these phrases of speech are vsed , to wit , that Christ is the ende of the lawe vnto righteousnes , to all that beleeve : that the promise is given to them , that faithfully beleeve : That the Gospell is the power of GOD vnto salvation , to everie one that beleeveth , &c. all to teach vs , that neither the Gospell can helpe vs to salvation , neither is the promise made ours , nor Christes righteousnes belongeth vnto vs , except we beleeve : because there is no mean to make any thing conteyned in the Gospell ( especially the promise , or Christ him selfe ) to be ours : but faith onely . And for this same cause , our righteousnes is saide to bee the righteousnes of God , which is by faith : and the righteousnes which is through the faith of Christ , Phil. chap. 3. ver . 9. And Christ is saide , to bee a reconciliation through faith in his bloud , Rom. chap. 3. ver . 25. All serving to teach vs , that faith is not our righteousnes it selfe : but only the meane by the which we attayne to that which is our righteousnes , that is Christ in his bloud : for in that sense is righteousnes faid to be through faith , and by faith . Moreover , it is for this same cause , that faith is called in the Scriptures the faith of Christ , Rom. chap. 3. where righteousnes is saide to be , the righteousnes of God by the faith of Iesus . and that because the whole matter , and substance , which by faith wee eyther knowe , or apprehende vnto righteousnes , is onely Christ : Sometimes it is called the faith of his name , Acts cha . 3. ver . 16. as also the faith in his name , as Ioh. chap. 1. ver . 12. because all the vertue , strength , and power , whereby we beleeve to bee iustisied , is in Christ alone , and in the vertue of his death , and resurrection : so that the vertue is not in faith it selfe , but in Iesus apprehended by faith . Sometimes againe it is called the faith towardes Christ , Act. chap. 20. ver . 21. because faith setteth nothing before it as the obiect , but Christ alone : for the Gospell which is the worde of faith , propoundeth not any thing vnto vs , but onely Christ , as eyther promised , or given vnto vs of God , to bee the matter eyther of our righteousnes , sanctification , or redemption . Sometimes againe it is called the faith in Christ , Gal. chap. 3. ver . 26. and that for two causes . First , because that wherein by faith our heartes are fastened , and in the which our heartes only setleth their full confidence of righteousnes , and remission of sinnes , is onely Christ , in whom onely , our faith is , and we also by faith : for thereby we are made to be in him , and hee in vs : and therfore in the scripturs to be in Christ , & to be in the faith , are put indifferently , Rom. cha . 8. vers . 10. compared with 2. Cor. cha . 13. ver . 3. 5. And for this same respect , the proper effectes of Christ him selfe , are attributed vnto faith . The second Reason is , because faith neither suffereth vs to rest vpon it , nor on our selues , nor on anie other thing , nor yet in any thing that is in faith , or in our selves , or in any thing except Christ onely , and that which is in him , as the ground of our confidence , or as the matter of our righteousnes or blessednes : therefore are we saide in him to have redemption , in him to be made righteousnes , and in him to be circumcised . For whatsoever we are made by Faith , we are made it in Christ : and what soever faith maketh to be ours , it is also in Christ : therefore faith maketh not God our God , but in Christ : nor vs the children of God , but in Christ : nor righteous but in Christ , &c. For whatsoever faith layeth holde on , it findeth it in Christ : so that the hart of man , when it beleeveth vnto righteousnes , sendeth out faith , & fixeth it in Christ , thereby laying holde vpon him , and his obedience vnto righteousnes : bringing him , and his obedience , with all the vertue both of his death , and life , into our heartes to dwell in them . Sometimes also it is called the faith by Christ : because hee is the Author , Fountayne , and occasion of it , not so much because he with the Father , and holy Ghost , doeth worke it , as because hee alone is the meane , and occasion of it : For as the Father redeemeth vs by Christ , and by him maketh vs his sons , and righteousnes , &c. so also he maketh vs to beleeue by Christ so that take mee away Christ , all ground and foundation of saving faith in God is taken away : for God hath layde the whole foundation of our beleefe in him alone . For which cause Pet. 1. Epist . chap. 1 ver . 21. sayeth : That by his meanes wee beleeve in G●d : and in that same place it is saide . That God hath raysed him from the dead , and given him glorie , that our faith and hope might bee in God. And to this same effect the same Apostle sayeth in the same chapter , ver . 3. That God hath begotten vs againe to a lively hope : by the resurrection of Iesus Christ from the dead . Vpon which respect it is , that the Apostle Paul 1. Cor. chap. 15. ver . 17. sayeth expresly : If Christ bee not raysed , your faith is vayne . Vpon which we may easilie gather , that faith , is a vaine fooilsh faith , whereby a man is made to beleeve , or hope for any blessing from God , which maketh it not first to bee performed by God in Christ . For our faith of our vniō with God ariseth vpon the knowledge of Christ his assuming in vnitie of person , our nature vnto his : the faith of our being the sonnes of God , ariseth vpon Christ the man our brother being the very sonne of GOD : our faith that God will make vs righteousnes , ariseth vpō this , that God hath made Christ sinne for vs : and so foorth of the rest , the hope of our resurrection , is builded vpon his resurrection : the hope of our assention , vpon his assention : the hope of our glorification , vpon his glorification : so that the Lord worketh in our heartes , neither faith , nor hope in him , of any blessing whatsoever , whereof hee doeth not first reveyle vnto vs , a cleere ground , and evident foūdation in Iesus Christ the sonne . And therefore it may appeare how detestable a doctrine that is ( and execrable be the teachers of it ) that affirmeth , that a man may be saved without the knowledge of Iesus Christ our Lord. Thus by all these phrases concerning faith , the Lord would teach vs , that Christ is the matter , and hee is the ground , of all whatsoever wee beleeve : and that there is nothinge in Christ , which is not made ours by faith . And for this same purpose in Scriptures it is sometimes called the faith in the bloud of Christ , Rom. chap. 3. ver . 25. and that to teach vs , what is the particular thing in Christ , wherein God hath made him our righteousnes , and whereby the Lord would haue vs to beleeve remission of sinnes in him : for albeit Christ be vno vs , all , and that in all thinges , and doeth fill vs all in all thinges : yet ( as wee haue marked before ) there is no benefite which wee apprehende by faith in Christ , but it hath the owne particular ground and foundation wherevpon it is builded : and therefore as his faith is but vaine , who expects his resurrection in Christ , if he doe not know Christ to bee risen againe : so his faith must be vaine , who beleeveth the remission of sinnes in Christ , and yet knoweth not that Christ did shed his bloud expressely for his iniquities . For as God begettes vs to the hope of life by the resurrection of Ieses from the dead : so he begetteth vs to the faith , and assurance of the remission of our sinnes , by making him sinne for vs , and woundinge him for our transgressions . So to conclude this point , albeit all blessing bee in Christ , and he be made of God wisedome , righteousnes , sanctification , and redemptiō : yet all this shal be in vaine to vs , except we beleeve , because there is no meanes in the world , whereby to obtaine & possesse Christ , or any blessing in him , except faith only : For as concerning the Word , and Sacraments , they are not so much the meanes of our possessing Christ , as the meanes of our faith whereby we possesse Christ . The third vse and end wherefore faith is given , is keeping , & preserving vs in the possession which it hath brought vnto vs : and that both because through faith wee are kept vnto salvation , as saieth Pet. 1. Epi. 1. 5. and also because by it , wee keepe Christ and all his blessings in our heart . For which cause the scriptures place our victorie over Satan , sinne and the world in our faith , Ioh. 1. Epi. ca. 5. ver . 4. 5. and the Apost . Paul placeth the chief strength of a Christlan in his faith , as that whereby we are made able to quench all the fierie dartes of the Divell , Eph. 6. 16. so that there is no enemie of our salvation so great , neither any temptation so vehement and fierie , which by faith wee are not made able to overcome . Thus faith wrought in our heartes by God , is of a stronger might , and power , then the Divel himselfe , and all the powers and principalities of darknes , therfore Pet. 1. Ep. 5. willeth vs to resist the divel , by being stedfast in the faith , thereby to teach vs , that in a stedfast faith , there is strēgth to overcome him . The examples of the great power of God which is ●n them that beleeve , set downe in Heb 11. doth su●●iciētly cleer the truth hereof , who only by faith are said to have performed , & suffered so strange & wonderful things , as no power that ever nature hath given vnto man , was able either to performe , or suffer . This also is manifest , if we marke , another pointe , which is , the Saintes recouering of them selves , when they have appeared , to have bene overthrowen by Sathan in sinne : who notwithstanding have by the strength of faith , onely recovered victorie over Sathan and sinne . So when as in our practise , and obedience to God , we fall most fearfully : yet by faith we not onely overcome our owne guilthines , but also all the feare of Gods iust deserved wrath , for our guilthines : so that our verie sinnes cannot seperate our heartes that beleeve , from Christ , nor remove the favour of God from vs. For whatsoever blessing wee have once obtayned by faith , by that same saith wee are made able to holde it fast to the ende : and the faithfull heart sayeth , as Iob chap , 27. ver . 6. I will keepe my righteousnes , and will not forsake it , and my heart shall never cast it away all my dayes . Vpon this ground it is , that the Apostle willeth Timothie , to fight the good fight of faith , 1. Tim. chap. 6. vers . 12. because indeed our faith hath the greatest labour , in our spiriruall bataile . For when all other grace faileth vs , yet faith must vpholde vs : otherwise we could not possibly but perish : For what should have become of Pieter after his fearefull fall , if faith had not sustained him ? This point is yet more cleere , if we marke the strength of faith in other two thinges . The first is , if we shall consider the examples of the children of God , who have drawn from God manifold great blessinges by faith : as their vncurable diseases to bee cured : their dead to be raysed , &c. Of which a lively example wee have in Math. chap. 9. and Luke chap. 8. in the Woman that had an ishewe of bloud 12. yeares longe : and in the wordes of Christ vnto Iairus , Luke chap. 8. ver . 50. where he saith , Feare not , beleeve onely , and shee shal be saved . The other thing to be considered of vs , is , when God himself seemeth to set him selfe against his children , and they are compelled to wrestle with God , as with their owne enimie , yet by faith they overcome & say with Iob , 13. 15. Though hee slay me , yet will I trust in him . And this was liuely shadowed in the Lord his wrestling with Iacob , Gen. chap. 32. where it is saide , of the Lord , that when he sawe that he could not prevaile against Iacob , he touched the hollowe of his thigh , &c. therefore saieth the Prophet Hose , cap. 12. ver . 3. 4. By his strength , hee had power with God , and had power over the Angell , and prevayled . And this the Lord setteth downe expresly , to shew vs that the power of God in him that beleeveth , is able so to strengthen him , that nothing is able to overthrow him . To conclude this point , that which Angells by nature could not doe in heaven , and that which Adam could not doe in Paradise , a poore fraile wretch beleeving in the Lorde Iesus , is made able to doe , by the power of God , which dwelleth in his heart by faith : for the verie weaknes of God , is stronger then Men , and Angells , and it pleaseth the Lorde to magnifie his strength , in our weaknes , that the excellencie of this worke , may be knowen to be of him , and not of vs. For this cause , as the Scripture calleth faith our victorie , and our shield , so the Fathers likewise cal it : and moreover the key whereby the treasures that are in Christ , are opened vnto vs , & the ladder by the which we climbe vp from earth to heauen . Now the last vse , and end , wherefore Faith is given , is practise , that is , to make vs able to doe the will of the Lord , and obey his commandements : for man , whose imaginations are nothing but vanitie , and that continually , and is of no strength of him selfe to performe any good worke , neyther is , nor can be subiect to the lawe of God , having his minde continually sett on evill workes , & having no goodnes at all dwelling in him , is by this supernaturall gift of faith , made able to doe the will of the Lord from the hearte : for thereby not onely is his darkened vnderstanding illuminate , that he may know what is that good , acceptable , and perfect will of God : but also his rebellious will subdued , to will and to doe , the will of the Lord , and his whole affections sanctified to love the lawe of God , and to delight in it more then in all treasures , and to esteeme it more precious , then gold . For by faith he is buried with Christ , and also hee is raysed vp with Christ by the faith of the effectuall working of God , who raysed Christ from the dead , Colos . chap. 2. ver . 13. For which cause also the Apostle Paul to the Ephe. ca. 2. shewing what is the exceeding power of God in thē that beleeve , saieth : That we that were dead in sinnes , are through the grace of God by faith quickened , raysed , and made to sit together in heaven in Christ Jesus : therefore also saith Iohn 1. Epist . 5. That the commandements of God , are not greevous to him that is borne of God. And he addeth this reason takē from the former ground , which is , because by faith they overcome the world , and all thinges whatsoever within them , or without them , opposeth it selfe vnto their obedience . For this cause , the obedience of the Saints is called the obedience of faith , Rom. cha . 1. ver . 5. and obedience to the Gospel , is called obedience to the faith , Acts cha . 6. ver . 7. And for the same reason , whatsoever is not of faith , is said to be sinne , Rom. cha . 14. 23. as also That without faith , it is impossible to please God. Heb. chap. 11. 6. which sentence sheweth cleerely the trueth of this point , that there can be no strength in mans nature , to performe any thing according to the will of God , of it selfe : but that all his strength and abilitie , to doe according to Gods minde , is from IESVS Christ dwelling in his hearte by faith . By whose helpe strengthening vs , we are able to doe all things , as saith the Apostle of him selfe , Phil. chap. 4. ver . 13. Vpon the same respect it is , that the Apostle interpretes his owne saying , That Christ liueth in him , in this speech , The life that I nowe live in the flesh , I liue it by the faith which is of the sonne of God , Galat. chap. 2. ver . 20. shewing vs that to haue Christ living in vs , and to liue by the faith of Christ , is all one thing , albeit in divers considerations : for our life is the life of Christ properlie , because indeed from him alone floweth al goodnes , and in him is the vertue of our well doing : but our life , is the life of faith not properlie , but because it is the meane , by the which onely Christ ( who is our life ) dwelleth in our heartes , and liveth in vs. This thing it is , that maketh one and the selfe same action , externally performed ( according to the cōmandement ) by two diverse persons , to be acceptable obedience to God in the one , and abhominable wickednes and sinne in the other : according to the speech of the Apostle touching the sacrifices of Cain and Abel , because the one did offer in faith , the other not . Now in respect of this fruit and efficacie of faith , the Fathers doe call faith , the seale of our election , conforme to that of Peter , 2. Epi. chap. 1. who willeth vs by the vertue that is in our faith , to make our calling and election sure : as also they call it the soule of our soule , because as our soule quickeneth our bodies , so doth faith our soules : also they call it the root of a good life : by which all fruit is good , and without the which all fruit is rotten and corrupted . Of all these things which we have spoken of faith , wee may easily perceive that faith is neither a parte , nor portiō of any naturall power , or facultie in man : neither the effect , or work of anie power or facultie naturall in man , neither serving for any naturall vse , in any naturall thing vnto man : but that it is a gift supernaturall , given freely by God , and wrought supernaturallie above al naturall power in our hearts , vnto a supernaturall end , that we might be able to obtaine , and to performe things which by nature it is impossible that we either cā obtain or do . And this supernatural gift is placed in our harts by God , as the effectual instrument & mean of his power : whereby ro make vs able to be capable of heavenly and supernatural things , and to performe heauenly and supernaturall obedience to God. Of which it is evident , that faith is the first blessing in order of all the blessings of God , & also that no other blessing is eyther possessed by vs , or preserued in vs , but by it alone : so that it is not so much any parte of the matter of our blessednes , as it is the mean & instrument of it : so that our righteousnes , life , and glorie , doth not consist in it , but rather subsisteth in vs by it . Of these things we may collect what faith is , both as God worketh it in vs , & as our hearts worketh by it : as God worketh it in our harts , it is a supernatural gift , wrought by God of his free grace in al the powers of our soule , to be the effectual instrumēt of his power in vs , whereby our heartes are made able both to perceyve , & to embrace , and constantly to keepe Christ and all spirituall blessings in him , belonging to life & godlines of life , as also to be able to walke worthie of our heavenly calling . As our heart worketh by it , faith is the very motion of all the powers of our hart , wrought by the former working of God in them , whereby our heartes now beleeving , lay holde vpon the promise , and vpon Christ crucified for vs , and vpon righteousnes , and life in him , and whereby all these are brought into our heartes , and wee possessed with them , and whereby the things possessed , are kept in our heartes , in the middest of all temptation , overcomming all our spirituall enemies , and whereby our hearts doe serve God so , as to please him . And vpon this worke of faith , follow these effectes in our soules : First our heartes reioyce , bo●● in the sight of the salvation , and in the hope of the glory of God , Psalm . 105. 4. 5. Rom. chap. 5. ver . 2. Secondly , our hearts are filled , with a confident boldnes towardes God , that wee dare drawe neare vnto him confidentlie , and call him Abba Father , Rom. chap. 8. ver , 15. Gal. chap. 5. ver . 6. Ephe. chap. 3. ver . 12. Heb. chapt . 4. ver . 16. and chap. 10. ver 16. Thirdly , our heartes are filled with the peace of God , and a good conscience , Rom. chapt . 5 ver . 1. Iohn chap. 14 ver . 1. so that , in patience we possesse our soules , wayting for that blessed hope , and that appearing of the glorie of that mightie God , and of Iesus Christ our Saviour , and this is the first gift that God in iustifying giveth a ma● . CHAPTER XXX . NOW it followeth , that we speake of the seconde gift , whereby we are iustified : and that is Chri●t Iesus himselfe . For God first giveth vs faith vnto righteousnes , and then by faith he giveth vs Christ as our righteousnes : therefore is Christ also called the gift of God , and that in two respectes . First , in respect of Gods sending him into the worlde , to suffer the death of the crosse , and by his death to redeeme vs : in which respect , it is saide , That God so loved the world , that hee hath given his onely begotten sonne , &c. Iohn chap. 3. ver . 16. Secondly , in respect of Gods particular giving of Christ now crucified vnto the beleeving heart : according to which the Apostle speaketh , Coll. chap. 2. ver . 6. As therefore yee have receyved Ghrist Iesus the Lorde , walke in him : and Rom. chap. 5. Our righteousnes is called the gift of God. For which cause also Christ is said to dwel in our heartes by faith : and of this gift it is that in this place we speake : for howsoever by the Fathers givinge Christ vnto the death , the full redemption of all Gods elect was wrought : Yet in our particular persons we enioye it not , vntill wee bee called of God : therefore Iustificatiō is placed after our calling , Rom. chap. 8. and this giving of Christ , is the cause why God firste giveth vs faith : because before we receyve faith , it is impossible to vs to enioye Christ , because we have neyther hande , heart , nor will to receyve him : and in this gift , as wee have showen before , standeth the matter of our righteousnes , and the forme of our iustification consisteth in parte in the giving of it : and this is needfull to be marked of vs , for their cause that make our iustification to consist in Gods gracious acceptation of our faith , and not in his gracious giving of faith vnto vs , and Christ by faith . Touching this second gift , which is Christ in his death and bloud , I will speake no more , the things preceeding serving sufficientlie to cleare it , and therefore we come to the next pointe , wherein we have said consisteth the forme of our iustification . CHAPTER XXXI . THE second thinge wherein consisteth the forme of our iustification , is the Lords imputing of the thinges given vnto vs : that is both of faith , and Christes obedience : and for the observation of the imputation of both , wee are to marke these two phrases . First , where it is saide that faith is imputed vnto righteousnes , Rom. cha . 4. ver . 5. 9. Secondly , where it is saide , that righteovsnes is imputed , Rom. chapt . 4. ver . 11. For the one importes plainely the imputation of faith : the oher importes the imputation of righteousnes it selfe , which is by faith . For we have alreadie shewen , that our faith is neither our righteousnes , nor called in the Scriptures our righteousnes , howsoever our righteousnes be called the righteousnes of the faith of Iesus , or by the faith of Iesus : and it may be , that the not observing hereof , hath made some worthie and learned Divines , to denie al imputation of Christes obedience , & to maintaine nothing to be imputed vnto vs but faith only , & that not ( vnto ) righteousnes , but ( as they interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for ) that is in the place of righteousnes . For cleering of this point of Imputation , we will first speake of the word imputation what it signifieth . Secondly , what sorte of things are saide to be imputed in the Scriptures : whether thinges that are inherent in vs , or thinges not inherent , or both . Thirdly , we will speake of these things , which are saide in scripture to be imputed to vs for our iustification . Concerning the first , the word it selfe signifieth the sentence of our iudgement , or resolut opinion of his minde , and in this sense it is taken Rom. chap. 3. 28. as also Rom. 6. 11. Secondly , it is referred to the reasoning of the minde , and the disputing of the vnderstanding , as Marke chap. 11. ver . 31. Thirdly , it is referred to a mans purposing , or imagining , or plotting any thing , as 1. Corint . chap. 13. ver . 5. Fourthly , it is referred to the estimation , or accompt of the minde touching any thing , as Acts chap. 19. ver . 27. in which sense also it may be taken Mark , 15. 28. Luke chap. 22. ver . 37. Fiftly , it is re●erred to the laying to a mans charge of any debt , or guiltines , as 2. Timoth. chap. 4. ver . 16. Lastly , it is taken in a borrowed sense , frō accompts and reckonings , for accompting vnto a man , or reputing vnto a man , and reckoning to a man any thing to bee his , or to be good payement and satisfaction from him in his accompts : and in this sense is it taken in the matter of our iustification , when as God eyther reckoneth that to be ours which is not ours , or when hee esteemeth and accompteth that sufficient , which hee giveth vs freely for our iustification before him . But in this sense it appeareth , that there is a three folde difference in mens taking of the meaninge of the worde imputation . The first is , when imputation is taken for naked acceptation of a thing although in it selfe insufficient , as sufficient , by God : and this maketh some men to define our iustification , to be nothing els , but a gracious acceptation of our imperfect faith by God , in place of perfect righteousnes : but to this wee have answered before , and certaine and sure it is , that God receyves no righteousnes from vs , but gives righteousnes vnto vs. The second meaning is , when imputation is takē , not simply for a naked acceptation of a thing whether in it selfe perfect or imperfect : but for accompting that which is perfect righteousnes in it selfe , and yet is not ours , to be ours . The third sense is , when imputation is so taken , that it signifieth , not only the accompting or reckoning to vs as ours the righteousnes which is imputed , but so reckoneth and reputeth it to vs as done by our selves . The first importeth no more , but the Lordes accompting : and holding of a thing sufficient , which notwithstanding of it selfe is not sufficient , nor perfect righteousnes : which opinion can never be maintayned with Gods honour . The seconde , importeth not onely an accompting , and holding of a thing , which in it selfe is sufficient righteousnes , to bee full and perfect : but also an accomptinge of that perfect righteousnes vnto vs as ours , howsoever it bee onely Christes : so that this opinion taketh the word imputatiō so , as when God reckoneth to vs that to be our righteousnes , which in effect is not our righteousnes , but onely by his accompt and imputation . The third importeth that same , that the second doeth , but in a more strict sense , to wit , that God by imputing of Christs obedience vnto vs , doeth not onely accompt it to be our righteousnes , but also doth accompt it as performed and done by vs : and this sentence though it seeme hard , and to derogate something to the honour of God , and praise of his grace , yet one word being taken in a charitable ( which also is a true ) sense , there shal be no fault foūd in the speech . The word is ( as ) when it is saide that the Lord imputeth Christes obedience to vs , as if we had done it our selves : which word is not to be taken , as though it imported , that God did impute vnto vs. that wee had done this : but oely is set downe by similitude , to shewe the faithfulnes , and trueth of Gods imputation : to wit , that GOD imputeth Christes righteousnes , as truely to be ours , and as effectually to iustifie vs , as it should have done , if wee had in our owne persons , actually performed it . and in that sense this speech may well be approoved . Moreover , it may be taken in good parte , even although we take it in the strictest sense spoken before : if wee consider that Iesus Christ did beare all our persons in his death , and therefore he is saide in scriptures , to have died for vs : so that what he did bearing our persons even in the sight of God , and dying for vs even by the very appointement of God : that which hee did for vs , and in our name , may not impertinentlie be saide to bee imputed by God vnto vs , as done by vs ▪ But for myne owne iudgement , I esteeme the first interpretation of the word ( as ) to bee most sounde , and agreeable to the trueth , and beeing so taken , there shal be no difference in substance , betwixt the second and third opinion , onely that which is not expressed in the second , but vnderstood in the word imputation , touching the trueth and effectualnes of it , is by similitude expressed in the third : and in this sense it is to bee taken in the matter of our iustification , and it declareth the forme of our iustification , importing this much , that God iustifieth vs by accompting vnto vs Christes obedience , which is in it selfe perfect righteousnes : in such sorte , as by this his imputation , it is ours as truely , and doeth as truely cleere vs before God , as if it were our owne in deede , and we our selves in deed had performed it . Thus we have need to take heed of two extremities , whereinto it is evident that many men doe fall , in this point : some taking imputation too slenderly , and others taking it too strictlie , each being to other the cause of others stumbling . Furthermore , wee shall vnderstande the more cleerlie the right meaning of the word imputation , if wee doe consider it in the two cōtrarie phrases , wherein it is vsed al to one sense in the Scriptures . For sometimes our iustification is described negatively , by not imputing of sinne : sometimes affirmatively , by imputing of righteousnes : For as the word imputation is taken in the negative phrase , it must also be taken in the affirmative : now in the negative , we may know how it is taken by the Apostle , 2. Cor. chap. 5. ver . 19. where it is saide : God was in Christ , reconciling the world to him selfe , not imputing to them their sinnes . As likewise Psal . 32. and Rom. chap. 4. where it is saide : Blesied is the man to whom the Lord imputeth not sinne . In which places not imputing of sinne , signifieth the not reckoning vnto vs sinne nor iniquitie , and the not accompting of vs to be vnrighteous , and so the not laying guiltines to our charge , nor exacting punishment of vs for it : wherevpon it followeth , that imputation of righteousnes , must signifie the reckoning of righteousnes vnto vs , and accompting of vs to be righteous , & pronouncing of vs guiltlesse , and decerning life vnto vs. For clearer vnderstanding whereof , we are to knowe , that the word of imputation , hath alwayes reference to some other thing , fo that it commonly cometh in betwixt two things , the one the thing which is imputed , the other that wherevnto it is imputed , so that imputation hath relation vnto both : and to make this manifest , we shall consider these 3. phrases : The obedience of Christ , is imputed vnto iustification , conforme to the saying of the Apostle , Rom. chap. 5. ver . 19. By the obedience of one man , many shal be made righteous . The second phrase is , Faith is imputed vnto righteousnes . And the third is , Righteousnes is imputed vnto life . The equivalent whereof we have Rom. chap. 4. ver . 11. and 5. 17. 18. In the first phrase , imputation commeth in betwixt Christes obedience , as the thing which is imputed , & iustification , as the end wherevnto it is imputed , and it hath reference to both . In the second phrase , imputation cōmeth in betwixt faith as the thing which is imputed . and righteousnes as the end wherevnto it is imputed . In the last phrase , imputation commeth in betwixt righteousnes it selfe , as the thing imputed , and life , as the end wherevnto it is imputed . Thus we see , that imputation in the matter of iustification , hath alwayes reference to two things : and thus much concerning the meaning of the word . Now we are to consider , what thinges they are which are said to be imputed , cōcerning which , there are two extremities wherein men do commonly fall : the one holding , that nothing inherent in vs can possibly be imputed to vs : the other hold the contrarie , that nothing is imputed to vs , but that which is inherent in vs. That opinion which is betwixt both , seemeth to agree most with Gods truth : that is , that not only things inherent in vs , but things that are not inherent in vs , are imputed to vs : therefore imputation is vsed by the holy ghost , when hee speaketh of iustification by grace , and of iustification by works , as Rom. cha . 4. & likewise , when he speaketh of the accompting of vs sinners , because of our workes and corruption inherent : And when he speaketh of the accompting of vs righteous by grace , through the obedience of Christ , Rom. chap. 4. this same is cleare by other examples of Scripture , as 2. Sam. chapt . 19. vers . 19. where She●ei sayeth to David , Let not my Lord impute wickednes vnto me : and Rom. chap. 2. ver . 26. where it is saide , His vncircumcision shal be imputed vnto circumcision . This same may bee confirmed vnto vs , Psalm . 32. and 2. Cor. chap. 5. and Rom. chapt . 9 , ver . 8. and 2. Cor. chap. 12. ver . 6. Gal. chap. 3. ver . 6. and 2. Tim. chap. 4. 16. And therfeore somtimes righteousnes is said to be imputed by debt , and sometimes by grace , Rom. cha . 4. 4. For vnderstanding whereof , we are not only to distinguish betwixt thinges as they are inherent , or not inherent in vs : but also as they are our owne or not our owne . For somethings inherent are so in vs , that they are our owne , because they consist in these thinges which are in our nature , and are the effectes and fruites of our naturall powers : somethings againe are so in vs , as they are no wayes our owne , being no parte nor portion of any naturall power or qualitie , nor flowing from any power or facultie in nature , but beside and above nature , cōming to vs from God , and wrought in vs by the power of his spirit : and therefore though they be in vs , cannot be said to be our owne , because they are no parte nor propertie of our nature , nor effectes produced by nature , such as is faith : for although we be saide to beleeve with the hearte , yet neither is faith it selfe any naturall power or facultie in the hearte , nor produced by any naturall power or facultie of the hearte : neither doe wee beleeve with the heart naturally and by our owne strength , as though wee might make our heartes to beleeve , or that faith or beleevinge were our owne worke : but faith ( as wee have showen before ) is an instrument supernaturall , and wrought , not by our heartes , but in our heartes , by the supernaturail power of God : by the which , as by a supernaturall meane given vs of God , we beleeve with our harts , and so lay hold vpon supernatural things , and performe supernaturall workes . According to this diverse consideration of thinges in vs , or proceeding from any power that is in vs : so is there a distinction of imputation in the scriptures . One is said to be by debt , another is saide to be by grace . Imputation by debt is , When the thing imputed , is a naturall thing , consisting either in the disposition and properties naturall , which are in vs : or then the fruites and effectes flowing from our owne naturall powers . And in this sense is it , that the scripture saith , That to him that worketh , the wages is not imputed by grace , but by debt , Rom. chap. 4. ver . 4. Imputation by grace ( touching things in vs ) is whē the thing imputed , is not natural , but a supernaturall thing : being neither parte nor portion of our nature , nor of any power of facultie in nature : nor wrought by any power in vs : but supernaturally placed in vs , by God : and given vs above and beside all that is by nature in vs. & in this sense faith is said to be imputed to vs. For as a man can with his body , or a member of his body , vse an instrument : ( such as a sword , a knife , an axe , or a sawe , which are no parte or power , nor facultie of his body or hande ) to performe things , which he could not otherwise doe , by his body or by his hande . Even so the soule , & heart of a mā , can vse a spiritual instrumēt , ( such as is faith ) albeit it be no parte , power , or facultie of the hearte , to performe such things , as by it selfe it could never possibly have performed . and therefore such a supernaturall instrument whereby our heartes worketh , not being any parte nor power of vs , nor any thing wrought in vs by our selves , nor acquired , nor purchased by vs : but given vs by God , and placed in our heartes by him , can not properly be said to bee ours , notwithstanding that it be in vs , neither can the worke which it doth , be properly saide to be our worke , except by Gods gracious imputation onely . For this cause it is , that in the Scriptures , that which is by faith , is saide to be by grace , Rom. chap. 4. ver . 16. as likewise , that the righteousnes of faith , is not our owne righteousnes , but the righteousnes of God , Phill. chap. 3. ver . 9. Rom. chap. 3. ver . 21. 22. and that not onely in respect of the righteousnes it selfe which is given vs of God : but also in respect of the meane and instrument whereby we receyve it , which also is given vs of GOD. Nowe we come to speake of the thirde pointe , that is , concerning the thinges , which are said to be imputed to vs , in the worke of our iustification : and these be two , according to the two giftes that God giveth vs , to this ende that wee may bee righteous . The first is faith , which is the supernaturall instrument given vs of God , to apprehend our righteousnes . The second is the righteousnes it selfe apprehended by faith , that is Christ crucified , or his bloud shed for vs : For although the Lord hath given vs faith , and Christ Iesus his sonne : yet albeit we have them , we have them not as our owne , but by the imputation of God. So that Gods gift , maketh possession : but his imputation maketh our right in proprietie , in the thing possessed . We say , that both faith , and Christes obedience is imputed : because the scriptures hath these two phrases . First , that faith is imputed vnto righreousnes : and also , that righteousnes is imputed . Which two phrases , are not to be confounded : but for the cleere vnderstanding of our iustification , are still to be distinguished . To make this manifest , we are first to consider that vnto our iustification , we must first have righteousnes , for God iustifieth no man , that hath not righteousnes : For to iustifie the wicked , and condemne the righteous , are both abhomination vnto the Lord , Prov. chap. 17. ver . 15. Esai . chap. 5. ver . 23. therefore , before God iustifie vs , wee must have righteousnes in our possession . Secondly , there is but one of two righteousnes that man can posses : that is , eyther his owne righteousnes , or the righteousnes of God : for no third righteousnes is set downe in the booke of God , whereby a man can bee iustified : so that one of these two we must have , before God iustifie vs. Both these pointes are cleere , in that one saying of the Apostle , Phil. chapt . 3. ver . 9. Not having myne owne righteousnes which is of the Law : but that which is through the faith of Christ , even the righteousnes which is through GOD by faith . Which sentence sheweth , first , that wee must have righteousnes : and secondly , that there is but one of two to bee had , that is , eyther our owne , or Gods. Thirdly , this place sheweth vs where these righteousnes are : Our owne righteousnes is conteyned in the Law : the righteousnes of God , is conteyned in Christ . Lastly , not only this place , but divers others of the scriptures sheweth vs , that as the righteousnes conteyned in the Lawe , is obteyned by our owne doing of the workes of the Law , and that by our owne strength : so the righteousnes of God , which is conteyned in Christ , is obtayned by beleeving , and therefore in the scriptures , iustification is saide eyther to be by workes , or by faith : for as working is the way , and meane , to attayne to the righteousnes of the Lawe : so faith is the meane and instrument whereby we attayne to the righteousnes of Christ . And therefore , as the righteousnes of the Law is called our owne , because the meane whereby wee possesse it ( that is our working ) is our owne : so likewise , the righteousnes of Christ , is said not to be our owne , because the meane and instrument whereby we obtayne it ( which is faith ) is not our owne . For both these righteousnesses have their owne proper subiectes wherein they subsist , before wee possesse them : that is , the Law and Christ . For mans righteousnes is conteyned in Lawe , and Gods righteousnes is conteyned in Christ : and therefore mans righteousnes is called the righteousnes of the Law : & Gods righteousnes is called the righteousnes of Christ : as also whē man is iustified by his owne righteousnes , he is said to bee iustified by the law : and when he is iustified by the righteousnes of God , he is said to be iustified by Christ . And because man by working the thinges conteyned in the lawe , attayneth to the righteousnes of the law : therefore is hee said to be iustified by the workes of the lawe : even so , because by beleeving he attayneth to the righteousnes of Christ : therefore is he saide to bee iustified by faith . Thus he that worketh , and he that beleeveth , is opposed , Rom. chap. 4. ver . 5. in respect of the opposit meanes whereby they attayne to righteousnes : the one of the law by working , the other of Christ by beleving . Wherevpon the last point followeth , that is , that the righteousnes of the Lawe is called man 's owne righteousnes , because he attaynes to it by that which is his owne , that is , by his owne naturall power , doeing of him selfe , and by the strength that is in him selfe naturally , without any helpe of any supernaturall power , or meane given him to assist him to doe the things contayned in the lawe . And the righteousnes of Christ is saide by the Apostle , not to be mans owne , but Gods : because it is not in the power of man , by all that hee is according to nature , ever to attayne to the possession of it : but by that meane & instrument supernaturall , which is given him of God , to the end he may attayne to the possession of the righteousnes of God. Thus we see , that the meane whereby we possesse the righteousnes , is faith onely : and because faith is not our owne , therefore the righteousnes that we posses by it , cannot be ours , vntill both be made ours : and this is only done , and performed , by the Lords gracious imputation of both , that is , faith , and the righteousnes of Christ possessed by faith . But first , & especially , faith must be imputed to vs as our own , to the intent , that the righteousnes , that by it we possesse , might be our owne . For as a man hath right , to that which hee possesseth as his owne , in equitie and iustice , if by his owne meanes he hath obtayned possession : but hath no right in equitie and iustice to it , although he have it in his possession , if by another mans substance given him to be imployed , hee doe acquire the possession : even so , if we could attayne to the possession of righteousnes by our owne meanes , then should that righteousnes in equitie and iustice be our owne : and therefore the Scripture admitteth debt in accompting wages to him that worketh , Rom. chap. 4. ver . 4. but because wee doe not attayne to the possession of righteousnes , by our owne meanes , but by the meanes of GOD , which hee hath given vs to vse , that is by faith , therefore this righteousnes in equitie and iustice , is not our owne , vntill the Lord doe impute it vnto vs , and accompt it our owne . So by imputinge faith vnto vs as our owne the righteousnesse which wee possesse by faith is made our owne , so that faith beeing reckonned and accompted ours , the righteousnes of GOD which wee possesse by faith in Christ , is also reckonned and accompted ours : and this is the cause why the holy Scripture doeth offtner describe the manner , and forme of our iustification , vnder the phrase of the imputation of faith , then vnder the phrase of the imputation of the righteousnes , because the right that is made vs vnto faith in Christ , maketh vs to have right vnto Christ him selfe , as our righteousnes and all blessings in him which by faith we possesse . Secondly , it is for this cause , that in the description of the forme of our iustification , that the spirite of God vseth this phrase , to wit , That to him that beleeveth : his faith is imputed vnto righteousnes . Which word ( vnto ) beeing commonly rendered ( for ) doeth much darken the true sense of the wordes , and maketh many to fall into dangerous errour , thinking , that the verie acte of beleevinge , is imputed for righteousnes , that is , as they take it , in the verie same place , and as the verie matter , of our righteousnes , whereas the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sentence , doeth declare the ende wherevnto faith is imputed , that is , that the obedience of Christ , apprehended by faith , may bee righteousnes vnto the apprehender . For faith , and beleeving , ever imployeth the possession of Christ , and his obedience in our heartes , and the imputation of faith vnto righteousnes , is the thing that makes Christ possessed by faith , to bee our righteousnes . I say to be our righteousnes , for Christes obedience is righteousnes in it selfe : so that it is neyther our faith , nor Gods imputation of our faith , that maketh his obedience to bee righteousnes : but imputation of faith to vs , as ours , maketh the obedience of Christ possessed by faith ( beeing righteousnes in it selfe ) to be our righteousnes : for as wee have saide before , the making that , whereby we obtayne possession to bee ours , maketh the thing possessed also to be ours : so that imputation of faith , maketh Christes obedience to be that vnto vs , which it is in it selfe , though it were never imputed vnto vs. And that this phrase is so to be vnderstoode , it may cleerely bee perceyved by that sentence of the Apostle , Rom. chapt . 10. ver . 10. VVith the heart man beleeveth vnto righteousnes : and with the mouth hee confesseth vnto salvation . In which sentence , the greeke worde which is rendered ( vnto ) can not be rendered ( for ) without darking , and also perverting , the true sense and meaning of that place : for we are saide to beleeve with the heart , vnto righteousnes , in that same sense , and meaning , wherein wee are saide to confesse with the mouth vnto salvation . But we cannot bee saide properlie ( at least cleerely , without ambiguitie ) to confesse for salvation : because neyther is our confession the efficient cause of our salvation , neyther yet the matter or substance of our salvation , neither can it bee put in place of our salvation : but we confesse to this ende , that wee might attayne to salvation . knowing , that hee that confesseth not Iesus before men , shall not be saved . For he that is ashamed of him before men : he wil be ashamed of him before his heavenly Father , Luke chap. 9. ver . 26. And hee who shall denie him before men : him shall hee denie before his Father which is in heaven . And whosoever shall confesse him before men : him shall he also confesse before his Father that is in heaven , Math. chap. 10. Luke chap. 12. Therefore knowing , that without confession there is no salvation , seeing confession is the way , and meane , whereby we attayne vnto the possession of salvation , we doe confesse to this ende that we may attayne to salvation . And therefore in the same sense , wee must bee saide to beleeve with the heart vnto righteousnes , that is because there is no meane to attaine vnto righteousnes , except wee beleeve . ( For Christ is righteousnes vnto everie one that beleeveth , Rom. chap. 10. ver . 4. therefore we beleeve to this ende , that wee may enioye righteousnes : according to the saying of the Apostle , Gal. chap. 2. ver . 16. VVee also have beleeved in Christ : that wee may bee iustified by the faith of Christ . In which place , that faith is vnderstood onely instrumentally , and not materially , it is playne by the next verse following , where it is saide , If then while wee seeke to bee made righteous by Christ , &c. Which wordes shewe plainly , that Christ is the matter of our righteousnes . Nowe there is no reason why faith should be said to bee imputed vnto righteousnes , in any other sense , as concerninge the worde ( vnto ) then wee were saide to beleeve vnto righteousnes : but in all reason without contradiction , the Greeke worde which we render vnto , must in both these phrases bee taken in one and the same sense : that is , that as we beleeve with the hearte , to this end that we might by faith ( as the onely apt and meete instrument , and onely convenient and effectuall meane whereby to apprehende and possesse ) attayne to the possession of the righteousnes of God in Christ : even so the Lord our God imputeth faith to vs as our owne , to this end , that the righteousnes which we possesse by it , may make vs righteous before him , or be righteousnes vnto vs in his sight . Thus this sentence rightly vnderstoode , giveth no advanvantage , eyther to the Papistes to prove that by workes we are iustified , or yet vnto others , who doe make the very act of our beleeving to be our righteousnes : but rather doeth evidently convince both these opinions of manifest etror . The first , because faith is no worke of ours , neither yet is the matter , but the meane only of our righteousnes . The second , for the same foresaid reason , for it is not the act of beleeving , but the thing purchased , and possessed by the act of beleeving , which is our righteousnes before God : And thus much concerning imputation . CHAPTER XXXII . NOW we come to the third pointe , touching the forme and manner of our iustification , which consisteth in the grace of God : for we have said before , that God iustifieth by gift , by imputation , and by grace : therefore giving , and imputing , doth not simply make the full forme of our iustification : but it is further required , that both gift , and imputation , bee by grace . Therefore are we said to be iustified freely by his grace , Rom. chap. 3. ver . 24. Tit. chap. 3. ver . 7. Now we are first to consider , what is meant by the name of grace : and secondly , to consider how we are iustified by grace . Touching the name of grace , ( leaving that generall signification of grace , whereby it is extended to all Creatures in respect of the goodnes of God , in some measure vnto all ) we will only treate of these two significations of grace , where it is taken in the worke of our salvation . The first signification of grace , is when it signifieth the free favour , love , and good will of God , in God him self , and his good will towards man , which from himselfe , and of him selfe , without any respect of any thing without him selfe , moveth him to make man gracious , and acceptable to him selfe : in which sense it is taken Tit. chap. 2. ver . 11. ▪ For that grace of God that bringeth salvation to all men , hath appeared . And Rom. cha . 3. ver . 24. Being iustified freely by his grace . And Ephe. chap. 1. ver . 6. To the praise of the glory of his grace , &c. And chap. 2. ver . 5. By whose grace ye are saved . Secondly , the name of grace is taken for the benefits and gifts which God of his grace doth bestowe vpō vs in Christ : in which sense it is takē 1. Pet. cha . 4. ver . 10. Let every man as he hath receyved the gift , minister the same one to another , as good disposers of the manifolde graces of God. In which sense , our righteousnes is called grace , Rom. chap. 5. ve . 17. much more shall they which receyve that aboundance of grace , and of that gift of that righteousnes , &c. and not onely righteousnes , but all the remaynant blessinges which wee receyve from God in Christ : and therfore they are all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is gratious gifts , or giftes of grace , Rom. chapt . 12. ver . 6. 1. Cor. chap. 12. ver . 4. And as grace is taken in this sense , Christ him selfe , and his death , and mediation , &c. may iustly be accompted grace . Therefore is hee also him selfe called the gift of God : moreover , faith , love , hope , peace , ioye , patience , perseverance , life and salvation , are all comprehended vnder the name of grace , as it is taken in this sense . In which sense , the foolish Papistes doe call it gratia gratum faciens : that is , the grace that maketh vs acceptable or gratious . whereas it is cleer by scripture , that it is grace taken in the first sense ( whereof it evidently appeareth that the papists are vtterly ignorant ) whereby we are made acceptable vnto God , as Eph. cha . 1. ver . 6. To the praise of the glorie of his grace , by the which he hath made vs freely accepted in his beloved . And this is the grace , which onely should bee called the first grace , because it goeth before all other grace taken in the seconde sense , yea before the gracious Decree , or Predestination of God , eyther of vs to adoption , or of Christ to bee our Redeemer , as wee have showen before : But the ignorant Papist , calleth the very gift of GOD , whereby a mans hearte is drawen backe from evill , and stirred vp to goodnes , the first grace . Which opinion , were not amisse in respect of the grace that is dispensed to vs , if hee did acknowledge the particular love of God , and his grace remayninge , and resident in him selfe towarde his elect , to goe before it , as the cause : but the reason of his stumblinge is this , the foolishe opinion of the vniversalitie of grace : when as they esteeme Gods grace generally to bee extendede alike to all , and have no light nor iudgement to discerne betwixt the generall and vniversall grace of God to all . Whereby hee maketh his Sunne to arise vpon the evill , and the good , and sendeth raine vpon the iust and vniust , Math. chap. 5. ver . 45. and that speciall grace and love of God which moveth him to love Iacob when he hated Esau , & of the same lumpe whereof he maketh all mankind , to make certaine vessells vnto honour , while as the rest are prepared for dishonour . This being shortly spoken of the signification of grace : wee have next to consider , in what sense wee are said to be iustified by grace . First we are to marke , that we are not said to be iustified by grace in the second sense , wherein grace is taken : howsoever the thing whereby we are iustified be a grace , for in this phrase grace is not referred to any of the thinges that are given vs , and imputed to vs vnto righteousnes : but vnto the manner , and forme of Gods giving them , and imputing them . And that we may knowe this more cleerlie , we are to vnderstand that grace taken in the first signification , hath a three-folde place in the worke of our iustification . First , it hath place in the efficient cause : in which sense it is taken , 2. Tim. cha . 9. VVho hath saved vs , and hath called vs with a holy calling , not according to our workes , but according to his purpose and grace . For the grace of God , is the cause moving God , to predestinate , call , iustifie , and glorifie : and of this wee have spoken of at length before in the cause of Gods Decree . Secondly , the grace of God hath place in the formall cause : in which sense we are said to be iustified by grace . Thirdly , it hath place in the finall cause : in which sense it is taken Ephe. chap. 1. ver . 6. 12. where he is saide to doe all to vs , Vnto the praise of the glory of his grace . When it is referred to the manner of Gods iustifying vs , it is opposed specially to two thinges : First , the word grace secludeth all price given by vs to God for iustifying vs. Secondly , it secludeth all merit of ours from the worke of our iustificatiō : so that it importeth as much , as that in our iustification whatsoever God doeth , he doeth it freely of his love , and gratious favour : Man neyther any wayes deservinge it by his worthines , nor paying any thing to God for it , and that this is the meaning of the worde , it is most evident by this other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is indifferently put for grace , the one being sometimes interpreted by the other , as Rom. chap. 3. ver . 24. Being iustified freely by his grace : where the word which is rendered freely , is dorean , which word secludeth both price and merit . Concerning price , it is cleere Math. chap. 10. ver . 8. Yee have receyved freely , give freely . And 2. Thess . chap. 3. ver . 8. Neither tooke we bread of any man freely . Concerning merite , it is likewise manifest , that this word secludeth it , by Ioh. chap. 15. ver . 25. They hated me freely , that is , without cause , or deserving : so that this word maketh iustification to be a worke of God freely done . And this we marke , that we may know it secludeth not the merit of Christ , although that merit be imputed to vs by grace : and by this consideration , we shall learne to reconcile two sayings of scripture , that seeme to be repugnant . The first is , Esay chap. 52. ver . 3. Yee shal be redeemed without monie . The other is , 1. Cor. chap. 6. ver . 20. For yee are bought for a price : The one seemeth to make our redemption free without price : the other seemeth to say the contrarie . Yet both are true , for in respect of man him selfe , hee hath paide no price at all to God for his redemption : but as concerning Christ , he hath given a deare price , even his life , & bloud , for our redemption . So the word Grace , secludeth not the merit of Christ , nor the price that he hath payed for vs , nor ought els ordayned of God by his grace , as causes and meanes subordinate to his grace for our iustification : but onely secludeth whatsoever thinge is in man , or can proceed from man , who hath nothing of him selfe whereby to deserve righteousnes , neither hath any thing to give to God to obtayne righteousnes : For who hath given to God first : that he should recompence him , Rom. chap. 11. vers . 35. And this third pointe of the forme of our iustification , is necessarie to be added to the other two . First , for the right knowledge both of Gods giving , and imputing of faith , and Christ to our iustification . Secondly , for preserving vs from the errours of those , who mistake the true meaning of the word grace in our iustification . Concerning the first , there is a distinctiō of the giftes of God , and also of the imputation of God. Touching the giftes , they be eyther such as are natuall given by God indifferently to al , & are belōging to our natural life : or thē , they are gifts supernatural , belonging to a supernatural life . The first sorte the Lord giveth by naturall meanes : as by procreation , by naturall generation , and by his generall providence extended over all . But the second , he giveth not but by speciall grace , and by a speciall providence , and particular love in the Lord IESVS : there being no ground nor cause in them , to whom hee giveth them , why they should have thē , nor any meanes in their power to procure them . Thus faith , and Christ by faith , are given vs of God , not for any worthines in vs , nor for any thing given to God by vs : but the Lord giveth vs both faith , and Christ , vnto iustification , freely of his meere grace . Secondly , touching imputation , there is an imputation by debt , and an imputation by grace : therefore that it may bee knowne , that neither faith , nor Christes merite , is imputed to vs by debt : the scripture plainly sheweth , that this imputatiō is by grace . that is , first , that faith which is now givē vs : & secondly , that Christ who is givē vs by faith , is ours , not by any right that we have vnto thē by iustice : & that accompting of them ours , is not by debt , but of meere mercy & grace , so that our whole iustificatiō in al that is either given vs , or imputed vnto vs , to iustifie vs , both in the giving , & in the imputing , is of Gods free grace . The secōd vse of the knowledge hereof , is , to preserve vs from their errors , who take the name of grace in our iustification , for the gifts of grace inherent in vs : be it faith , or sanctification , or the fruites of our righteousnes . And secondly , from their error , who take the name of grace , for a gratious acceptatiō of our imperfect faith : whereas grace in iustification is relative to the giving & imputing of faith : not to the accepting of it . For in respect of faith given by grace , and imputed by grace : wee are said to be iustified by grace , & not in respect of Gods accepting of it at our handes by grace . And thus much concerning the forme of our iustification . CHAPTER XXXIII . IT olloweth that we now speake of the obiect of iustification , that is , the man whom the Lord doeth iustifie : who is two maner of wayes to be confidered . First as he is in him selfe by nature . Secondly , what he is by grace , before he be iustified . As concerning him selfe , wee have two places of scriptures , which doe manifestly instruct vs what man is in him self , when God iustifieth him . The first is , Rom. 4. 5. where God is said to iustifie the vngodly : the other , Rom. 5. 10. where God is said , to have iustified vs , while we were enemies . and this sheweth the vanitie of the Papists , who wil have a man formalie iust before he be iustified . Touching that which he is by grace , it is in many parts of the scripture evidently declared , that he must beleeve , before he be iustified , that is , must have faith wrought in his heart , in that sorte that he may be iustified : for like as Acts 14. it is saide , that Paul perceyving that the creeple mā had faith to be made whole , he did heale him : even so the Lord first giveth vs faith to bee made iust , and then iustifieth vs. For we are to consider , that although faith bee the instrument of Gods power , to make vs able to apprehende Christ , and all his blessings in him : yet in the worke of iustification , it is particularly to be restrayned , both as it is wrought by God in our heartes , and as our heartes worketh by it : vnto the particular benefite of righteousnes in Christ : like as in all the rest of the benefites , faith is alwayes to be particularly restrayned , to every one of them in the particular apprehension of them . Moreover we see the truth of this same , in the order set downe by the Apostle , Rom. 8. when he sayth , whom he hath called : them he also hath iustified . whereby it is evident , that God iustifieth not a man , vntill first he hath obtayned , that degree of grace which God bestoweth vpō a man whē he calleth him : of which it followeth , that he must have Christ reveyled vnto him , & he must likewise be come to Christ , & must have embrased him by faith , and that not only as the sonne of God ( for in that point of faith consisteth his adoption ) but also as the propitiation for sinne in his bloud , which is the ground of Gods iustifying him . For as God first openeth our eyes to see Christ to bee the sonne of God , and by making vs to beleeve that : maketh vs partakers of adoption : so secondly , by opening our eyes to see him to be ordayned by God a propitiation for sinne in his bloud , and by making vs to beleeve that : he layeth the foundation of our iustification in our heartes , which is finished and accomplished by his gratious and free imputation . For vnto the iustification of a sinner by the obedience of Christ in his death , not onely faith , but also the imputation of faith , ( and that by grace ) must preceed , before that Christ or his obedience can bee our righteousnes : not that there is any defect , or insufficiencie in Christes obedience : but because neither faith , hee , nor his obedience , is iustly ours , vntill that by the free imputation , and accompt of GOD , they be made ours . This we are carefully to consider , that wee doe not confound the sufficiencie of Christes obedience , & our right therevnto , as many perverslie doe in these dayes : for the sufficiencie which is in Christ , and his obedience vnto righteousnes , is restrayned according to Gods gratious giving , and imputinge faith , and his obedience by faith , and his imputation , gift , and grace , are restrayned to his calling : for the promise of God , is restrayned to his calling , as is cleere , Acts chap. 2. vers . 29. and all vertue in Christ vnto salvation , is likewise restrayned vnto his calling : as is cleere , 1. Cor. chap. 1. ver . 24. and his callinge , is restrayned to his Decree , and his Decree , is restrayned to his purpose : of which it appeareth evidently , that all sufficiencie of Christes merit , how great and infinite soever , is no larger in right , and efficacie , then his calling , and so consequently then his Decree , and purpose : For Gods promise , is no larger , then his calling , and his calling , no larger then his Decree , and his Decree no larger then his purpose . Heerevpon it followeth , that Gods purpose is no larger , then his applying by ●ustifying , and glorifying : seeing his iustification is as large , as his calling , and his calling as large , as his Decree , and his Decree as large , as his purpose . This is yet more evident by his promise , which wee have shewen to bee of no larger extent , then his calling : of which it must followe , that his purpose can bee of no larger extent then his applying : because his calling , and applying must bee of equall extent , and his purpose of equall extent with his calling . Of all these thinges , it is manifest , that the subiect of Gods iustification , is the man indued with faith : and this is to bee marked , against those who esteeme the beleeving man , in the foreknowledge of God to be the subiect of Gods Decree . CHAPTER XXXIIII . THE next pointe that we have to speake of , is touchinge the finall cause of iustification , in the which wee purpose to be short , seeing it is not a matter controverted : but yet it serveth to cleare the trueth of that going before , concerninge the ordet of Gods benefites . It is receyved vniversallie of all , that the finall cause of righteousnes , is life : for there is no way to attayne vnto life , but by righteousnes : and for this cause iustification is called , The iustification of life , Rom. chap. 5. vets . 18. and for the same cause it is saide , That they who receyve that aboundance of grace , and of the gift of that righteovsnes , shall reigne in life , Rom. chap. 5. ver . 17. therefore is salvation called the end of our faith , Pet. 1. Epist . cha . 1. ver . 9. Carrying about with you , the end of your faith , even the salvation of your soules . And this is according to the plaine speech of God , Ezek. chap. 18. If a man be iust , he shall surely live saith the Lord : but the soule that sinneth , shall die . And againe in the same chapter , ver . 20. The righteousnes of the righteous shal be vpon him : and the wickednes of the wicked , shal be vpon him selfe . And againe , In his righteousnes that he hath done , he shall live . By these testimonies it is plaine , that the end of righteousnes is life : according to the saying of the Prophet Haba . The iust shaell live by faith , in the 2. chapter , ver . 4. and therefore eternal life is called the hope of righteousnes , Gall. chapt . 5. ver . 5. For wee through the spirit , waite for the hope of righteousnes through faith . And in this same sense is the saying of the Apostle to bee taken , Rom. chap. 8. ver . 23. VVee doe sigh in our selves , wayting for our adoption , even the redemption of our bodyes . as may easilie bee perceyved by the wordes following , wherein hee giveth the reason of this our waytinge , when hee sayeth , for by hope wee are saved , &c. where our Adoption is put for our salvation , or glorification , or redemption , in that sense wherein redemption is taken , 1. Corinth . chap. 1. ver . 30. and this is needfull to bee marked , to let vs see how diversly Adoption is taken in the holy scriptures of God. And that wee may see the trueth of that which wee have saide before concerning the difference betwixt beeing a sonne by faith , and by prerogative : for as sayeth Iohn 1. Epist . chap. 3. ver . 2. we are now the sonnes of God : but it is not made manifest yet what wee shall bee . where he plainly distinguisheth , betwixt beeing a sonne , and being a glorified sonne : for by faith wee are the sonnes of God , Gall. chap. 3. ver , 26. and yet by faith wee are not the glorified sonnes of God : but yet still wayte for our Adoption , that is our glorification . And this diverse sense of Adoption , is evidently cleered by the diverse sense of redemption , wherein it is taken in the Rom. chap. 8 , ver . 23. and Heb. chap. 9. ver . 15. For Rom. chap. 8. it is taken in one sense with Adoption , that is , for the glorification of our bodyes : But in the 9. chap. to the Heb. it is taken for iustification : which place also confirmeth , eternall life to bee the end of our iustification , whyle it is sayde , that Christ is the Mediator of the New Testament for this cause , that through death , which was for the redemption of the transgressions that were in the former testament , they which were called might receyve the promise of eternall inheritance . And this same is made manifest by the Apostles order set downe Rom. chap. 8. where hee sayeth , whom he iustifieth , them also hee glorifieth . For as calling is the fruite of predestination : and iustification , the fruit of calling , so glorification is the fruite of iustification . CHAPTER XXXV . THus we are brought to the conclusion of the maine point touching iustification what it is , which in the scriptures is described shortly and succinctly . somtimes by the not imputatiō of sinne , somtimes by the remission of sinne , somtime by the covering and hiding of sinne , somtime by the imputation of righteousnes , sometime by the imputation of faith vnto righteousnes , sometime by the making of a man righteous by the obedience of Christ , sometime by the making of Christ sinne for vs , and vs the righteousnes of God in him , and somtime by healing of vs by Christ his stripes : and all these are to one effect , & the iustified man is sometimes shortly described in one worde the iust by faith , sometime in relatiō to the action of God , more amply , he that hath received the aboundance of grace , & of the gift of that righteousnes , which is by one man Iesus Christ : somtime he whose sinnes are remitted , to whom sinne is not imputed , and whose sins are covered , &c. out of which and the consideration of the points preceeding , wee may gather a more full and cleare definition of the action of iustificatiō in this maner . Iustification is that seconde gratious action of the free dispensation of GOD in Christ , towarde those whom accordinge to his foreknowledge , and purpose , hee had predestinated , to bee Adopted through Christ , whom nowe hee hath adopted through him , havinge effectuallie called them to the fellowship of Christ by faith , by the which action he maketh them , who in them selves are sinners , to bee righteous in Christ crucified , that is , whom albeit he knew no sinne , hee had made sinne for them : and that by the free imputation of Christs obedience , and satisfaction , vnto them , as their owne righteousnes , even as they them selves had performed it : and by the imputation of faith which he hath given vnto them , as their owne , to this end , that the righteousnes of God which they possesse no wayes but by faith , might be their owne righteousnesse , and so they might have remission of sinnes in his bloud of Christ , whom God had not onely ordayned , but also made a propitiation for them in his bloud . In this definition we cal iustification , first , the action of God , because it is he only which iustifieth . Secondly , wee call it the action of his dispensation : to distinguish it from the action of Predestination , or of Gods Decree in it selfe . Thirdly , wee call it the second action of his dispensation : to distinguish it from the first action , which is our calling preceeding it . Fourthly , wee call it a gratious and free action : because it is dispensed for no merit or deserving of those which receyve it , neither for any thing given by them to God before , whereof it should be the recompence , but is given freely of his grace . Fiftly , Wee call it the worke of God in Christ , to distinguish it from the Decree of God , which is a worke of God in him self , and to shewe iustification to be a worke of externall dispensation , which wholy is performed by God in Christ , in whom all the blessings of grace are comprehended : as our filiation , or iustification , and glorification , in whom , and through whom only , God maketh vs his sonnes righteous and glorious , he , being made of God vnto vs wisedome , righteousnes , sanctification , and redemption . And these five pointes are to bee considered in the nature of this action . The next thing that is to be considered , is the subiect that is iustified . And this we make not simply to be a man foreknowne and fore-purposed , neither yet a man simply predestinate , but moreover a man effectually called , and made one with Christ by faith , and in that vnitie the sonne of God. For a man simply and nakedly foreknowne , is the onely obiect of Gods Decree and Predestination . For those whom hee foreknew , hee predestinate , sayeth the spirit of God. And a man predestinate , is the only obiect of Gods calling according to his purpose : For whō hee had predestinate , them also hee called , sayeth the spirit of God. And the man now called effectually to the faith of Iesus as the sonne of God , and promised seed , in the which all the nations of the world should be blessed , is the onely obiect of Gods iustification , like as a iustified man is the onely obiect of Gods glorification : Thus to goe backward againe , the Lord in glorifying a man , hath before him especially his righteousnes , for none but the iust shall live : next , in iustifying a man , hee hath particularly before his eyes his vnion with Christ by faith , without the which not any man shal be iustified of God. And in giving this blessing , to bee one with Christ by faith , and so in that vnitie , the sonne of God ; in which cōsisteth the calling of God : Hee onely hath before his eyes the man predestinate , to be Adopted through Christ , that is , the man whom hee hath ordayned to call , that is , to Adopt , and to make his sonne by faith in Christ . And in predestinating a man to this blessinge , hee had not any thing before his eyes , but his owne foreknowledge of the person of that man , his purpose , or the good pleasure of his will , which are all one in substance , and different onely in respect : The will of God , which limiteth all the actions of his power ( seeing hee doeth all thinges accordinge to the counsell of his owne will ) being the highest and the first cause of all thinges created and done by GOD in the world , of the which no cause possiblie can bee given , and therefore it is in some respect the cause of Gods purpose , or counsaile , which therefore is called the counsaile of his will , although his will and his counsaill in effect bee both one : For his will is his purpose , and his purpose is his will in all thinges , and especiallie in the whole worke of his grace towardes the vesselles of mercie , vnto the which , his purpose is especiallie restrayned oftentimes in the booke of God : which purpose is nothing , save a setting of such persons before him from all eternitie , as hee him selfe willeth or pleaseth : which may cleerlie be perceyved , by the holy bread set vpon the Table in the Sanctuarie , being twalfe in number , representinge the twalfe Tribes of Israell , that is , the whole elect of God , which are called the shew bread in the vulgar translation , the worde beeing the same which is called the purpose of God , as is cleere by Christ his owne wordes , Math. chap. 12. ver . 4. Luke chap. 6. ver . 4. that is the bread , of the purpose of God , or of the setting before the face of God. And therefore the action of the Priest in settinge those bread vpon the table before the Lord , is called by the Apostle Heb. chap. 9. ver . 2. Prothesis ton arton , that is , the setting before or the presenting of bread : to shewe vs , that by that worde which is commonly called the purpose of God , which was shadowed in that type of the Lawe , is to bee vnderstood , the eternall action of God , in settinge before himselfe , as in the sight of his owne eyes , the persons of such as hee willed . And in the same sense the same word is referred vnto Christ , Rom. chapt . 3. ver . 25. whether it be referred to Gods eternall purpose , touching the humane nature of Iesus Christ , in setting it particularly before him , as that which should be the onely expiation of the sinnes of his elect in the bloud thereof , or whether it be referred to the action of God in ordayning the ceremonies of the Lawe , As the sacrifices , and especiallie the propitiatorie or mercie seate ▪ as the types of Christ : and setting them before his eyes , or rather Christ in them , as the onely propitiation for sinne , of which action of God in settinge the persons whom hee willed , before his face , followeth the foreknowledge , which in effect is nothing but the purpose of God , & is not to be referred to any thing but the persons foreknowen , and is onely distinguished in respect from the purpose for the clearer vnderstandinge . As the settinge of a thinge before our eyes , maketh vs to have the knowledge of it : so the Lorde , his setting of our persons , who● hee willed to bee his , before his eyes , includeth the knowledge of our particular persons from all eternitie , before eyther the worlde or wee were created , whose estate and condition both in faith , righteousnesse , and life , are consequences of this particular purpose and notice of GOD touching our persons , and of the Decree which the Lorde maketh concerning vs , of whose persons it pleased him , and it was his good will and pleasure , to take such notice before wee were . For those persons whom it pleased him to knowe , before the worlde was , them he predestinated , and decreed to bee adopted through Christ , that is , to beleeve , and by faith to bee made one with the sonne of God : so that the foreknowledge of God , as it is distinguished in order from predestination , and made the distinction of the obiect of predestination , can never properly bee referred to any spirituall gift , or grace , eyther decreed for the children of God , or in tyme given vnto them : but onely vnto their persōs ( which onely are properly saide to bee foreknowne , when as foreknowledge is distinguished as a severall action in God him selfe , from Gods Decree , as the effect of his foreknowledge ) seeing the gift of faith , and Adoption by faith , are the blessings decreed to them that are foreknowne . This distinct consideration of man , as the obiect of Gods gratious working , eyther in decreeing blessednesse through Christ , or dispensinge it in Christ , or in his purpose or foreknowledge concerning both Decree and Dispensation , serveth much to cleere our iudgements in that question , so much now controverted in the Church of GOD , touching man , as hee is the obiect of Gods predestination : for it appeareth by the order of the Apostles setting downe both the Decree and Dispensation of God , that in every distinct degree of his grace , there is a distinct consideration to bee had of man , as hee is the obiect of Gods favour : so that in his Decree man onely in his essence , as being purposed of God , and foreknowne of him , is sett by the Lord before his eyes , in ordayning him to Adoptiō through Christ : but in his adopting , and calling , hee hath not simplie , and nakedlie , the beeing , and subsisting of a man before his eyes , but also his owne Decree concerning that man , that is he setteth him before him selfe , as a man ordayned by him selfe to bee made his sonne through Christ . And in his iustifying of a man , hee respecteth him not simplie in respect of his beeing , and subsistinge , neyther yet as ordayned of him to Adoption : but rather as a man nowe effectuallie called to that estate , and condition , that is , to bee the sonne of God in Christ . And lastly , in glorifying of a man , GOD setteth before him a man not onely as foreknowne in his beeing , neyther onely as ordayned to Adoption , nor as called vnto that blessinge by him : but also as now iustified by the Redemption that is in Christ Iesus , freely imputed vnto him by grace . And this much is to be considered in the obiect , that is in the man whom God iustifieth : in whom also this other thing is to be marked , that he is in him selfe a sinner : for God is the God that iustifieth the vngodly , Rom. chapt . 4. neither is the faith which is given him contrarie vnto this : For as sayeth the Apostle in the same place : To him that worketh not , but beleeveth in God who iustifieth the vngodly , his faith is compted for righteousnes . And therefore as sinne is opposit to righteousnes , and righteousnes to sinne : so in the vessels of mercie , the consideration of their sinnes , and them as sinners before God , is properly to bee placed in the worke of iustification as the first blessing , that belongeth vnto them that are made now the seed of Abraham , and so the children of God. Now in the worke of iustification it selfe , we say that he maketh thē righteous : by the which we vnderstand not any chang of their nature , but of their condition and estate in Gods sight onely , being in themselves , and in their owne nature , the same that they were before , that is , sinners . For the benefit of iustification , is not onely to bee distinguished from the worke of our calling going before it , in the which not onely the estate and condition , but also the very inward disposition of our heartes , and qualitie of our mindes , are changed from darknes to light , from hatred to love , and from infidelitie to fidelitie , &c. But also from the benefit of sanctification , comprehended vnder glorification , following after our iustification , in the which sanctification , not so properly the estate and condition of our persons , as the qualitie and constitution of our nature , is changed . Secondly we say , that God maketh vs righteous in Christ : because the righteousnes whereby wee are iustified , is neyther ours , nor in vs , but in Christ alone , by whose onely obedience many are made righteous . Thirdly , we say , that it is in Christ crucified , and made sinne for vs , that we are made righteous : and that for two respectes . First , because Christ is made righteousnes by God , not to anie but to those for whom first God made him sinne , in delivering him to the death for them : in which action , he is specially made our righteousnes . For God had ordayned him to bee a propitiation in his bloud . Secondly , because that the thing wherein faith doeth apprehend Christ as righteousnes , is specially his death , & suffering , which the beleeving heart doth apprehend , as done and performed for it in particular . Thirdly , the way how he maketh vs righteous : we say , that it is by imputation both of Christes obedience vnto vs ( as our owne obedience or righteousnes indeed before GOD ) and of faith , to this end that it might be ours , seeing wee possesse it no otherwise , but by faith . Lastly , wee say , that by this imputation , wee have remission of sinnes : because the death of Christ imputed vnto vs , which was the punishment of our iniquities , is a full and perfect satisfaction of the iustice of God for our iniquities . Thus we have so plainlie , and sensibly as wee could , opened vp that parte of the great mysterie of godlines , touching the iustification of a sinner : following not any thing but the simple trueth set downe in Gods worde , according to the measure of light , which it hath pleaseth the Lord to impart vnto me : whom we heartily beseech to blesse all our labours , to the glorie of his Name , and comfort of his Saintes , Amen . FINIS . Faultes escaped , Cha. Pag Lin. Faul. Correction . 1. 2. 25. thse four . these four . 8. 24. 19. we only . we may . 10. 31. 30. vntn vnto . 12. 38. 3. Ephe. chap. 1. ver . 15. 1. Ep. 4. 15. 13. 40. 35. iustifictaion , iustification . 15. 49. 16. the mediate fruite we call . the immediate fruite we call . 18. 60. 26. imperting . importing .     27. impleying implying . 19. 65. 19. for then . or then . 23. 86. 20. with righteous in him . with righteousnes in him . 24. 97. 14. may be receiued . may be perceiued   99. 29. that righteousnes is ours , that that righteousnes is ours .   101. 1. Christ was crucified . Christ was signified .     7. their filth . the filth .     14. frelling feiling .     16. touchinh . touching .     23. Christ flesh . Christs flesh .     31. many fruite . much fruite .   104. 2. obediende . obedience .     23. an therefore . and therefore .     29. the first ground . the fift ground . 25. 113. 22. offered by one . offered vp one . 26. 123. 12. of thing given . of the thing given .   124. 36. beleeving , is placed in Gods free gift . beleeving , is placed , is Gods free gift .   127. 17. vof those first sort ar those sayings , wherin . of the first fort ar those sayings wherein .   128. 28. ●to fafth , whereby w●e are called . whereby we are called vnto faith , 28. 136. 28. will have it midle conceyte . will have it a midle conceyte .   138. 4. ordirarie . ordinarie .     15 not wrought . now wrought .   140. 12. in God teaching . in Gods teaching .   145. 7. newe wrought . now wrought .   146. 8 , of the maner . of the mover .   147. 6. when he faide . when he is saide : 29. 150. 22. whow the wordle . whom the wordle .   151. 25. the bound of a Christian . the band of a Christian . 31.   35 that faithfully beleeve . that beleeve .   161. 31. oher . other .   162. 16. of his minde . of the minde .   169. 17. which is through God. which is of God.   170. 5. contayned in law . contayned in the law .   171. 15. imputation of the righteousnes . imputation of righteousnes .     36. in the verie same place in the verie place .   172. 5. imployeth the possession . implyeth the possession . 32. 174. 21. where it is taken . wherein it is taken .   176. 22. and of this we have spoken of at lenth . and of this we haue spoken at length . FINIS . Notes, typically marginal, from the original text Notes for div A01033-e140 Philip. 2. 3. 1. Tim. 6. 20. 2. 2 Tim 2. 24. 25. Rom. 14. 1. 1. Cor. 1. 10 Phil. 2. 2. Rom. 15. 6. 2. Tim. 1. 13. Tit. 2. 8. Rom. ● . 2● . Notes for div A01033-e1090 Iunius in amica colla . ●●m Armin. 
A09274	----	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit. Pemble, William, 1592?-1623. 1625 Approx. 517 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A09274 STC 19589 ESTC S114368 99849594 99849594 14751 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09274) Transcribed from: (Early English Books Online ; image set 14751) Images scanned from microfilm: (Early English books, 1475-1640 ; 931:6) Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit. Pemble, William, 1592?-1623. Capel, Richard, 1586-1656. [8], 16, 19-154, 171-239, [3] p. Printed by Iohn Lichfield and William Turner, for Edward Forrest, Oxford : 1625. Editor's note "To the Christian reader" signed: Rich. Capel. Running title reads: A treatise of iustification. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Faith -- Early works to 1800. Justification -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-04 Elspeth Healey Sampled and proofread 2006-04 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion VINDICIAE FIDEI , OR A TREATISE OF IVSTIFICATION BY Faith , wherein that point is fully cleared , and vindicated from the cauils of it's aduersaries . Deliuered in certaine Lectures at Magdalen Hall in Oxford , By William Pemble , Master of Arts of the same house : And now published since his death for the publique benefit . PHILIP . 3. 9. — And he found in him not hauing mine owne righteousnes , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . OXFORD Printed by IOHN LICHFIELD and WILLIAM TVRNER , for Edward Forrest . 1625. TO THE RIGHT WORSHIPFVLL MASTER DOCTOR WILKINSON Principall of Magdalen Hall : The Masters , Batchelours , and other Students of that flourishing Societie . SIRS CVstome hath made dedication of bookes almost as common , as Printing of them : and Wisdome directs there to dedicate , where we owe either respect , or thankes : this worke therefore is yours by right , the Author thereof ( who is now with God ) vndertaking it at your request , and performing it amongst you for your good , so that now to bestow it vpon you is not a gift , but retribution : and I hope , it will both stirre you vp to be carefull to continue fit men to stand vp in his place , and remaine to his successours as a patterne of imitation , if it be too high for aemulation . To commend this Authour to you , were to bring Owles to Athens , and for me to commend the worke , would not adde much worth to it : I know nothing can disparage it , vnlesse it be a naked Margent : but you and all that will be pleased to take notice of his yeares , and great abilities in all humane learning , wil confesse he could not haue time to reade many Fathers , and so that defect may be easily pardoned . For he had fully finished sixe lusters of yeares , yet had hee throughly traced the circle of the Arts , and attained to an eminency , not only in those ordinary Sciences , wherein all Schollers haue some smattering , but euen in those sublimer speculations of which all are not capable , few search after : For hee was export in the Mathematickes both mixt , and pure : his skill in Histories was also praise-worthy : sometime he spent ( and not without successe ) in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues , that he had worth to lai●e beene Professour 〈…〉 , or H●brew : all which indowments , as they 〈◊〉 afterwards haue enabled him to read with much profit , so could they not chuse but preuent younger yeares from reading at all the ancient Fathers , so it was not want , but abundance of learning , that tooke vp his time , and preuented his Margent , and therefore I hope shall not disparage this worke . The first weapon young Fencers learne to vse is single sword , when they are masters of that , they inlarge their skill ; our Author was but yong , let it not preiudice him , that he first vses onely the sword of the Spirit , the word of God ; especially sith that is so dextrously weelded , that by it alone he hath deadly wounded the Romish Leuiathan : Therefore ( as in my knowledge ▪ these Lectures were heard with much applause , so doe I perswade my selfe , they wil be read with great approbation , and occasion the publishing of other Lectures , and priuate labours , wherein hee tooke no lesse paines , nor deserued lesse praise , then in his publike indeauours . So hoping that you will accept this small paines of mine , I take my leaue , and rest From Tewkeisbury this 9th of Iuly . 1625. Yours : willing to doe you greater , though not more acceptable seruice , IOHN GEREE . To the Christian Reader . GEntle Reader , this Treatise was neither finished nor polished by the Author : He left it with mee when hee died , to bee dealt with as cause should require ; vpon perusall , I found it fit for the time , so full of lif● so sound & cleere in proofe , that in my conceit it will doe much good : and here thou hast it , as he left it . The argument is of all , indifference betwixt vs and Papists the chiefest , no controuersie more disputed , and lesse agreed vpon then this . Christ and his bloud is the maine cause of our spirituall peace ; Papists and others diuide with him , and take something to themselues : the spirituall pride that is in the heart of man , would faine haue a finger in the work of saluation , of other controuersies betwixt vs & the other party : some befor the Popes Kitchin , some for the Popes crowne , but this of our Iustification , toucheth the life of Grace to the quicke , breeds more in our flesh then any , and th●se sicknesses are most dangerous , that come from within . It is a fundamentall case , wherein to faile , takes away the essence of a Christian : Wherefore sith there is now such need to haue the world confirmed in this truth of God , I thought good to send this booke abroad , wherein this is put out of question to any man of a single eie ; that we are not iustified by any thing wee any thing we can doe or suffer . Many write bookes , and confute them themselues when they haue done ; but this our Author what hee wrote , he beleeued ; for being to die , he confirmed this Truth , in a discoursefull of life and power , and professed to take his last vpon it , that it was the very truth of God. Wee reade that some learned Papists , when they are to giue vp the ghost , disclaime their owne merits , and would faine finde all in Christ alone : but this our Author did it before sundry , with that life , and feeling , 〈◊〉 cleare apprehension of the loue of God in his Sonne , that such is heard him , and loued him well and long , could not well tel , whether they should weepe , or reioice ; weepe , to see a friend die , reioyce to see him die so . Good Reader , learne this holy instruction out of this booke : that we are not to be found in our owne righteousnes at all , and beleeue it ; thou shalt haue as he had , peace passing all vnderstanding , in life , and in death , for being iustified by saith ( not by workes ) we haue peace with God saith Saint Paul. If any ingenuous learned Papist would vndertake to answer this booke , me thinkes I might prophecy that as Vergeziꝰ ( Bishop of Capo d' Istria , and Nuncio to Clement the seuenth , and Paul the third ) reading Luther , to answere Luther , was conuerted , and had his soule saued . And as Pighius , tho of a peeuish Spirit enough , yet reading Caluin , to confute Caluin , was in the very doctrine of Iustification confuted himselfe , and wrote with vs. So I say , would a modest Papist read this booke to reply vnto it , he could not but see the truth , and yeeld vnto it . For tho many have done excellently in this argument , yet to speake my opinion freely , at least for perspicuitie , this surpasseth them all . Farewell . Thine in Christ , Rich. Capel . A TREATISE OF IVSTIFICATION . CHAP. I. The explication of these tearmes . First , Iustice , or Righteousnesse . Secondly , Iustification . HAuing by Gods Assistance dispatched two of those generall points at first proposed ( touching the Antecedents and Nature of true Faith ) we are now by the same help to goe forward to the third generall head ; namely , concerning the Consequents of Faith , which were two , our Iustification in regard of God , & our Obedience in regard of our selues . The former will shew vs how to iudge of the dignity and excellent worth of Faith ; being so farre honoured in Gods gracious acceptance , as to be made the blessed Instrument of our spirituall peace and comfort flowing from our Iustification . The later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable Vnion which there is betweene beleeuing , and obeying . Let vs begin with the former , our Iustification , the doctrine whereof I shall endeauour to deliuer vnto you , as briefely and plainely : as so large and difficult a subiect will giue leaue . Wherein because the opening of the word will giue vs some light for the vnderstanding of the matter : wee are in the first place to see what is meant by these words , Iustification , and Iustice , or Righteousnesse . Iustice , therefore , or Righteousnesse ( that I meane which is created , for of vncreated Righteousnesse , wee haue not to speake ) is nothing but a perfect conformity and agreement with the Law of God. For Gods will being originally , essentially , and infinitely righteous ; must needs be the patterne & ●ule of all derivatiue & finite righteousnesse . Now this righteousnesse ( though but one , in its substance , neuer thelesse ) admits a double consideration , being called either , 1 Legall and of Workes , which stands in that conformity vnto Gods law , which is inherent within our selues , when in our owne persons and workes we possesse and practise that righteousnesse which is required of the Law. This Legall Iustice is also double , 1 Of Obedience , when all such things are done , as the Law commandeth ; or left vndone which it forbids . Hee that doth so is a iust man. 2 Of Punishment or Satisfaction , when the breach of the Law is satisfied by enduring the vtmost of such penalties , as the rigour of the Law required . For not onely hee who doth what the Law commandeth : but euen he also that suffereth all such punishments , as the Law-giuer in Iustice can inflict for the breach of the Law , is to be accounted a lust man , and reckoned after such satisfaction made , as no transgressor of the Law. The reason of this is plaine from the name of penall Lawes . For first , where the penalty is suffered , there the will of the Law-giuer is satisfied ; for as much as his will was , either that the Law should be obserued , or the punishment vndergone . If therefore he , to whom the Law is giuen , doe either : he satisfies the will of the Law-giuer . Had his will beene absolute , so that nothing else could haue contented him , but onely obedience : then it had beene a vaine thing to haue prescribed a determinate penalty . But when as a penalty is limited in case of disobedience , 't is manifest that though the intent of the Law-giuer was in the first place for Obedience ; yet , in the next place it should suffice , if there were satisfaction by bearing of the penalty . Secondly , the good and benefit of the Law-giuer is hereby also satisfied . For it is to be supposed in all penall lawes , that the penalty limited is euery way proportionable and equivalent , vnto that good which might accrew by the obseruation of the Law. Else were the wisedome of the Law-maker iustly to be taxed , as giuing an apparant encouragement to offenders ; when they should see the penalty , not to be so much hurtfull to them ; as their disobedience were gainfull . He therefore that suffers the penalty is afterward to be reckoned as if he had kept the Law : because by his suffering , he hath aduanced , the Law-giuers honour , or benefit , as much as he could by his obeying . 2 Euangelicall , and of Faith , which is such a conformity to Gods Law as is not inherent in our owne persons ; but being in another is imputed vnto vs and reckoned ours . The righteousnesse of the Law , and of the Gospell , are not two seuerall kindes of righteousnesse ; but the same in regard of the matter and substance thereof : onely they differ in the Subiect and Manner of application . The righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues : the righteousnesse of Faith is the same holinesse and obedience inherent in the person of Christ and performed by him ; but imbraced by our faith , and accepted by God , as done in our stead , and for our benefit . These are the diuers acceptions of this word Iustice or Righteousnesse ; so farre as it concernes the point in hand . In the next we are to enquire of this word Iustification ; which being nothing but the making of a person iust or righteous , may be taken in a double sense . For a person is made iust either by Infusion , or Apology . Wee will take it in these tearmes for want of better . Iustification by Infusion , is then , when the habituall quality of Righteousnesse and Holinesse is wrought in any person by any meanes whatsoeuer ; whether it bee created & infused into him by the worke of another ; or obtained by his owne art and industry . Thus Adam was made iust . Eccle . 7. 29. God hauing giuen vnto him in his creation the inherent qualities of Iustice and holinesse . Thus also the regenerate are made Iust , in as much as by the holy Ghost , they are sanctified through the reall infusion of grace into their soules ; in the which they increase also more and more , by the vse and exercise of all good meanes . 2 Iustification , by Apology is , when a person accused as an offender is iudicially or otherwise , acquitted and declared to be innocent of the fault : and so free from the punishment . When the innocency of a party accused is thus pleaded and declared ; he is thereby said to bee iustified , or made iust ▪ according as , on the contrary by Accusation and Condemnation , a party is said to be made vniust . As 't is plaine by that of Isaiah , 5. 23. [ They iustifie the wicked for a reward : and take away the righteousnesse of the righteous from him ] that is , they condemne the righteous , which is a making of them , vnrighteous in the sight & estimation of men . So in 1 Ioh. 5. 10. [ He that beleeueth not God , hath made him a lyer ] because vnbeleeuers do in their hearts call Gods truth into question : and accuse him to be false of his word . So againe , Psal. 109. 7. [ When he is iudged , let him be condemned . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let him goe out a wicked person . For so his condemnation makes him ( that is ) declares him to be . But here further it must be obserued , that this Iustification of a person , by pleading to , and absolution in Iudgement , is of two sorts ; according as the Persons to be iustified , are likewise of two seuerall conditions . 1 Some are truely and inherently iust , being no Transgressors of the Law ; either at all ; or not in that whereof they are accused . In this case if any crime , or suspition of crime , be layed to their charge ; they are iustified ; either by a plai●e denyall of the fact , alledging that the fault whereof they are accused , was neuer by them committed ; or by denying the euill of the fact , alledging that in so doing they haue done well , because they haue done what the Law commanded ; and that 's their warrant . Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing , that the people might imagine by him . In 1 Sam. 12. 3. &c. Thus Dauid cleares himselfe before God , from that crime of conspiracy against Saul his Master , and seeking of the Kingdome ( which Cush and other Courtiers accused him of ) professing his innocency ; and desiring God to iudge him according to his righteousnesse and integrity in that behalfe : as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter . Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes . By which plea though man may be iustified before man : yet in the sight of God no flesh liuing shall be iustified . As hereafter we shall see . 2. Some are not truely righteous in themselues : but are in their owne persons transgressors of the Law. These ( when they are accused ) haue no other meanes whereby they may be iustified , but by confessing the crime , and pleading satisfaction : that for their transgression against the Law , and offence thereby against the Law-giuer , they haue fully satisfied by doing or suffering some such thing , as by way of iust penalty hath beene required of them . Now hee that can plead such a full and perfect satisfaction , ought therefore to be accounted innocent , and free from all desert of further punishment ( for t is supposed he hath endured the vtmost of euill the Law could inflict : ) and so he is to be esteemed of , as if he had not at all violated the Law. For plenary satisfaction for a fault , and the non-Commission of such a fault , are of equall Iustice : and deserue alike Iustification . In which point , it must be no●ed , that if the party offended doe pardon without any satisfaction taken , there the offender is not iustified at all . And againe if the offence be such , as there can be no satisfaction made : then it is vtterly impossible that the offender should euer be iustified . Now this satisfaction which an offender may plead for his Iustification , is threefold . 1 That which is made by himselfe in his owne person . He that can plead this kinde of satisfaction , is iustified Legally by his owne righteousnesse and merits . 2 That which is made by another for him ; When another by consent and approbation of the party offended , interposeth himselfe as surety for the party delinquent , in his stead and name to make that satisfaction , which is required of the party himselfe . Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered , or some other things but of equivalent worth and dignity . He that pleades this kinde of satisfaction , is iustified Euangelically by grace , through the righteousnesse of another imputed to him , and accepted for as his . 3 That which is made partly by himselfe and partly by another . Which kinde of satisfaction may haue place betweene Man and Man : but betweene God and Man it hath none at all . Neither by this , nor by that first kinde of satisfaction which is done in our owne Persons , can any man be iustified in the sight of God , but onely by the second sort , that satisfaction which is made by another for vs. As wee shall see afterwards . CHAP II. In what sense the word Iustification ought to be taken in the present controversie , and of the difference betweene vs and our Adversaries therein . HAuing thus distinguished of these words , it followeth that in the first place , we enquire in which of the fore-named senses wee are to take this word Iustification . The difference betweene vs and our adversaries of the Romish Church , is in this point very great and irreconcileable . They affirme that Iustification is to bee taken in the first acception , for making of a Man Iust by infusion of Reall Holinesse into him . So that with them to Iustifie beares the same sense as to purifie or sanctifie . that is of a person vncleane , vnholy , vniust , to make him formally or inherently Pure , Holy and Iust , by working in him the inherent Qualities of Purity , Sanctity and Righteousnesse . We on the cōtrary teach according to the Scriptures ; That Iustification , is to be taken in the second acception , for the pleading of a persons innocency called into Question : wherby he is iudicially absolved and freed from fault and punishment . So that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused , and to declare him free from desert of punishment . Whether of vs twain be in the right is very materiall to be determined of , considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vpon one of these grounds , rightly taken ; and an error here is like a threed misplaced at first , that runnes awry afterward through the whole piece . Our Adversaries plead for their Assertion : the Etym●logy of the word iustificare is iustum facere , in that sense ( say they ) as P●rificare , Mortificare , Vi●ificare , and many the like signifie to make pure , to make dead or aliue , by the reall induction of such and such Qualities . Againe they alleadge Scriptures ; as namely Dan : 12. 3. [ They that turne many to righteousnes [ Heb. that iustifie many ) shall shine as the Starres for euer ] Apoc. 22. 11. [ Hee that is righteous ( iustificetur ) Let him be righteous still . ] Tit. 3. 7. [ He hath saued vs by the washing of Regeneration , & renewing of the holy Ghost , — That being iustified by his grace wee should bee made Heires according to the hope of eternall life . ] Againe , 1 Cor. 6. 11. [ And such were some of you : but yee are washed , but yee are sanctified , but yee are iustified , in the name of the Lord Iesus , and by the Spirit of our God. ] Out of these with some other places ( but such as haue scarce any shew of good proofe ) they would faine conclude , that by Iustification nothing else is meant , but the Infusion of the Habite of Iustice vnto him , that was before sinfull and vniust . Hereto wee answere . 1. First for the Etymology that the signification of words is to bee ruled , not by Etymologies : but by the common vse : — Quem penes arbitrium est et vis & norma loquendi — as the Poet truly defines . Now it s a thing notorious that in the custome of all Languages , this word Iustificare imports nothing but the declaration of the Innocency of a person ▪ and lawfulnesse of any fact : against such accusations as impleade either , of vniustice and Wrong . I will iustifie such a Man or such a Matter ( say wee in English ) and what English Man vnderstands thereby any thing but this , I will make it appeare such a Man is honest , such a fact lawfull , howeuer questioned to the contrary . In other Languages my skill serues mee not , nor is it needfull to trouble you with Instances . Those that haue written of this subiect of every Nation witnesse every one for their owne Language . And further this word Iustificare being of a latter●stampe , vnknowne to such Latine Authors , as are of ancient and purer Language , fitted by Ecclesiasticall writers to expresse the meaning of those two words of the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is apparent the Copy must follow the Originall , and the Latine word beare the same sense as the Hebrew and Greeke words doe . And that this is that Legall sense which wee haue spoken of is a point so manifest throughout the whole Bible : that nothing but impudency can deny it . As wee shall presently perceiue . For in the next place . 2 As to the Scriptures which they alleadge for proofe of their Interpretation of the word : We answere : That of a Multitude of places of Scripture , wherin the word Iustifie is vsed , our Adversaries may truly pick out one two or three that seem to fauor their Assertion of Infusion of habituall Iustice : yet haue they gained little thereby , For where tenne or more may be alleadged against one in which the contrary signification is vsed , reason tels vs , that an Article and Doctrine of Religion ought to bee framed out of the signification of words and phrases , which is vsuall , ordinary , and regular ; and not out of that which sometimes comes in by way of particular exception . Might he not be iudged destitute of sense or modesty , that would quarrell at the signification of the word Ecclesia , that in the New Testament it is not taken for the Company & Assembly of the faithful , because in a place or two ( as Act. 19. ) it is taken for any ordinary ciuill meeting of people together ? Wherefore we may grant them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that of Dan. 12. and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apoc. 22. ) is to be made iust , formaliter , by infusion of inherent Holinesse in a Sinner . For so Ministers may be said to iustifie many ( as it is in Daniel ) viz. by Ministery turne many to righteousnesse , directing them to the meanes of Holinesse , and as Gods Instruments , working in them the graces of Conversion and Regeneration . And so he that is iust ( in the Apoc. ) may be iustified still : ( that is ) encrease in the inward Habite and outward Exercise of Holinesse , more and more . thus we may yeeld them in these two places without seeking too , other Interpretations further off . And yet will this be no prejudice to our Doctrine grounded vpon the other signification so generally vsed . Wee answere , that of all those other places alleadged by Bell , and Becanus , there is not any one that doe necessarily enforce such a meaning of the word ; as hee and his fellowes stand for . These aboue the rest haue most apparance , namely , 1 Cor : 6. & Tit. 3. Rom 8. 30. where Iustification is , say they , confounded as one and the same with Sanctification ; & Regeneration . Wherevnto I answeare that they doe ill to confound those things that the Apostle hath distinguished very plainly . Hee tels the Corinthians ; that the Vnrighteous shall not inherit the Kingdome of God , and that themselues had bin such , euen of the most notorious rancke : but now they were washed , sanctified and Iustified . By three words the Apostle expresseth the change of their former condition . One Metaphoricall ( yea are washed ) The meaning whereof hee declareth in two proper words following . [ yee are Sanctified ] that 's one degree of washing or clensing from the corruption of Nature ( in part ) by the [ Spirit of our God ] of whome is the gift of inherent grace . And [ ye are iustified ] that 's another sort of washing , from the guilt of Sinne ( in the whole ) [ in the name of the Lord Iesus ] that is , by the Righteousnesse a●d Merits of Iesus Christ. Nothing can be more perspicuous and elegant . That place to Tit. Chap. 3 is also as plaine . God ( sayeth the Apostle ) speaking of the Heires and sonns of GOD in Christ ) ( hath saued vs [ not by any workes of ours ; but by his owne mercy . ver . 5. This salvation is set forth to vs in the Meanes and in the End. The meanes are two Regeneration and Iustification . [ He hath saued vs by the washing of Regeneration , & renewing of the Holy Ghost ] This is the first Meanes ( viz. ) Regeneration expressed 1. by its properties or parts . 1. Washing or doing away of the filthy Qualities of our corrupted Natures . 2. Renewing , the Investing of it with new Qualities of Graces and Holynesse . 2 By the cause efficient the Holy Ghost , [ whome hee hath shed on us abundant●y ] or richly , following the Metaphore , comparing the Holy Ghost in this operation to water powred out . 2 The Meritorious Cause of it [ Through Iesus Christ our Saviour ] who hath procured the sending downe of the [ Holy ghost ] into the hearts of the elect . ver . 6. This is one stepp to Heauen , our Regeneration , but it is imperfect and cannot abide the severity of Gods Iudgements : now we must be absolutely free from all fault and guiltinesse before we can haue hope of obtaining eternall Life : Therfo●e followes the other meanes of salvation ( viz. ) our Iustification , by the free grace of God which vtterly frees vs from all blame whatsoever , both of obedience to the law and satisfaction for Sins against the law ; that thus being Regenerate and Iustified we might obtaine the end of our salvation , eternall Life . The third place is that [ Rom. 8. 30 , Whom God hath Praedestinated , these he hath called , whome called , iustified ; whome iustified , glorified ] In this place Becanus triumphs . For ( sayth he ) The Apostle here describing the order of Mans salvation , first in Gods decree ; then in the Execution of it by three degrees of Vocation Iustification and Glorification : it followes necessarily from thence ; that either Sanctification is left out : or that it is confounded with one of those three degrees named . T is a desperate shift to say that Sanctification is signified by Vocation or Glorification : therefore it must be the same with Iustification ; And this cannot be avoyded by any Elusion . We leaue shifts to the Iesuites , returning him to this place , this plaine direct answere . That Sanctification is here comprised in the word Vocation . For whereas the linkes of this golden chaine are inseparable , and all those that are called must needes be iustified and glorified : by vocation , must here be meant that calling which is inward and effectuall , not that alone which is outward by the externall Ministery of the Word . For all that are thus called , bee not iustified , as is apparent ; and againe , some , as Infants , are iustified that are not capable of such a Calling . But now ; wherein stands the inward vocation of a sinner ? Is it not in the Infusion of inherent sanctifying Grace , enlightning his Eyes , opening his Eare , changing his Heart , turning him from darkenesse to light , from the power of Satan , to the obedience of God ; in a word , in the Renovation of his Fac●lties ? Which what is it else but Sanctification ? or Regeneration ? or Conuersion ? Only stiled by that tearme of Vocation in regard of the meanes whereby it is ordinarily effected ( that is ) the preaching of the word . He must needs coyne vs some new Mystery in Divinity : who will perswade vs that some other worke of Grace is meant by Vocation ; and not that of Sanctification . Therefore wee haue neither one Linke snapt out , nor two shuffled together in this chaine of our Saluation : But foure , as distinct , as vndivideable . Election , Sanctification , ( whereto we are called by the Gospell preached , 2 Thess. 2. 14. ) Iustification by Faith , ( which is a fruit of Sanctification ) and Glorification . The fourth place is that in the Epistle to the Hebrewes , Chap. 13. 14. [ For if the blood of Bulls and Goats , and the ashes of an Heifer , sprinkling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of Christ , who through the eternall Spirit offered himselfe without fault to God , purge our consciences from dead workes , to serue the liuing God. ] Hence they argue ; That as Leuiticall Sacrifices and Washings did sanctifie the flesh from outward Legall impurity : so the Sacrifice of Christ doth purge the Conscience from inward spirituall vncleanenesse of dead Workes or Sinnes . This purging of the conscience is nothing , but iustification of a sinner . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning . To which I answere , That the Apostle in that Chapter , and the next disputing of the vertue and efficacy of Christs death , far exceeding the force of all Leuiticall Sacrifices ( the shadowes of it ) ascribes vnto it what could not be effected by those , ( viz. ) eternall Redemption [ verse 12. ] purging of the conscience from dead workes [ verse 12. ] the putting away of sinne , [ verse 26. ] The Sanctification of the Elect , [ Chap. 10. 7. 10. ] made Heires according to the hope of eternall life . In neither then of those places is our sanctification confounded with our Iustification : but both distinctly declared , as two seuerall partes of graces and meanes of the Accomplishment of our eternall Happinesse . 'T is scarce worth the labour to examine those other Scriptures produced by our Aduersaries , whereof some part doe directly crosse , and the rest doe but onely in apparance confirme their assertion . In generall therefore for them , thus much wee confidently affirme , that let the Concordance be studied , and all those places examined wherein either [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is vsed in the Old or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the New Testament : there will not one be found , no not one , in which those wordes carry any other meaning , then that which we stand for ( viz. ) the clearing of a parties innocence questioned as faulty , and blame-worthy . Take a taste of some places . 1 Iustification is sometimes applyed to 1. God , when Man iustifies God. As Psal. 51. 4. Rom. 3. 4. [ That thou mightest be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in thy saying , and mightest ouercome when thou art iudged . ] Matth. 11. 19. [ And wisedome is iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of her children , ] Luke 7. 35. Luke 7. 29. [ And the Publicans iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] God , being baptized with the baptisme of Iohn . ] Can there be any other meaning of Iustification here● : but this onely ? That God is then iustified , when his workes , his wisedome , his sacred ordinances , being accused by prophane men , as vntrue , vnequall , vn●ust , and foolish , are by the Godly acknowledged , or any other meanes evidently cleared vnto all men , to be full of all Truth , Equity , Wisedome , and Holinesse ? 2 Man and that 1 Before Man in things betweene Man and Man. When Man iustifies Man , Deut. 25. 1. [ If there be a controversie betweene Men , and they come vnto iudgement , that the Iudge may iudge them , then they shall iustifie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the righteous and condemne the wicked , ] Isaiah 5. 23. [ Woe to them wh●ch iustifie the wicked for a reward , and take away the righteousnesse of the righteous from him ] Prouerb . 17. 15. [ He that iustifieth th● wicked , and condemneth the iust , euen they both are an abomination to the Lord. ] 2 Sam. 15. 4. [ Oh that I were made Iudge in the Land , that euery man that hath any suit or cause , might come to me , and I would doe him Iusti●e . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] In these & many the like places , to Iustifie is in iud● ciall proceeding to absolue a party from fault & blame : whether it be rightfully or wrongfully done . Ezek. 16. 52. [ Be thou confounded and beare thy shame , in that thou hast iustified thy sisters ] speakes God vnto Ierusalem ; in comparison of whose abhomination the sinnes of Sodome and Samaria , were scarce to be accounted any faults . They were Saints to her . Of the Pharises Christ speakes , Luke 16. 15. [ Yee are they that iustifie your selues before men : but God knoweth your hearts . ] That is , You stand vpon the defence and ostentation of outward Holinesse , and deeming it sufficient to make it appeare before Men you are holy : without regard of acquitting the sincerity of your hearts before God. 2 Before God , where God iustifies Man Exod. 23. 7. [ The innocent and the righteous slay thou not , for I will not iustifie the wicked . ] by esteeming him as innocent , and letting him goe from punishment . Isaiah 50. 8. ( Hee is neere that iustifieth me , who will contend with me ? ) saith the Prophet in the person of Christ , signifying God would make it appeare that he was blamelesse , for the rejection of his people the Iewes who perished for their owne and not his fault . Rom. 5. 18. ( As by the offence of one iudgement came on all Men to condemnation : So by the righteousnesse of one , the free gift came vpon all men to the Iustification of life , ) Rom ▪ 8. 33. 34. [ Who shall lay thing to the charge of Gods Elect ? It is God that iustifies ; who shall condemne ? 1 Cor. 4. 4. [ I know nothing by my selfe : yet in this am I not iustified . Hee that iudgeth me is God. q. d. I haue kept a good conscience in my Ministery , but God is my iudge , though my conscience pronounce me innocent , yet God is my sole Iudge that iudgeth me and my conscience . Acts 13. 38. 39. [ Through this Man is preached vnto you the forgiuenesse of sinnes ; and from all things from which yee could not be iustified by the Law of Moses ; by him euery one that beleeueth is iustifyed . By which places ( not to name more ) it appeares pl●inly : that Iustification is opposed to Accusation and Condemnation : and therefore can signifie nothing else but the defence & absolution of a persō accused for an offender . Which thing is so cleare and euident that it cannot be gaynsayed , except by those alone who are wilfully blind , and obstinately resolued to cōtradict any truth , that makes against their inveterate errors . For our selues , we may not , nor dare not shut our eyes against so cleare Light : nor ought we to be so bold whē God hath acquainted vs with his meaning ; as to follow another of our owne making . And there fore according to the Scriptures we acknowledge and maintaine , that as in other places where mention is made of the Iustification of a sinner before God : so in the 2 and 4 Chapters of the Ep. to the Rom. and third Chapter of the Gal. ( where the Doctrine there of is directly handled ) by Iustification nothing else is meant ; but the gracious Act of Almighty God whereby hee absolues a beleiuing sinner accused at the Tribunall of his Iustice , pronouncing him iust and acquitting him of all punishment for Christs sake . CHAP III ▪ The Confutation of our Aduersaries cauils against our acception of the word Iustification . OVR Adversaries haue little to reply against these so plaine places . Somthing they answere , namely . 1 That it cannot be denied but that Iustification , doth many times beare that sense we stand for . But with all they would haue vs obseru this rule that [ Quotiescunque in Scripturis Deus dicitur iustificare impium : semper intelligendum est ex impio facere iustum . God cannot declare a man to be iust : but of vniust he must make him iust . ] And they giue the Reason . Because the Iudgment of God is according to Trueth Rom. 2. 2. We embrace this Rule and the Reason of it , acknowledging that where euer there is Iustification , there must be Iustice some way or other in the party Iustified . But the Question stands still in what manner God makes a sinner iust : whom hee in Iudgemenr pronounceth so to be . They say by bestowing on him the grace of Sanctification & perfect Righteousnesse inherent in his own Person . We affirme , that it is by imputing vnto him the perfect Righteousnesse of Christ , accepting Christs obedience for his . In which diuersity let vs come as neere them as Trueth will giue leaue . Thus ●arre we goe along with them . 1 That there is inherent Righteousnesse bestowed vpon a Sinner , whereby of vnholy , impure , vniust ; he is made holy , cleane , and iust . We all confessed this worke of the Holy Ghost renewing Man in the spirit of his mind , restoring in him the a Image of God in a Knowledge , Righteousnesse , and Holinesse . That the Holy Ghost dwelles in the Elect , as in b Temples dedicated to his service , which he adornes by communicating vnto them his Heauenly graces . That hee makes them Liuing c Members of Christs Body : and fruitfull d Braunches of that true Vine . That this grace infused is a fountaine of e Living water springing vp to eternall Life . These things we beleeue and teach . Wherfore whereas the Popish Doctors fall foule on our reformed writers , charging Calvin & others for denying all Inherent Righteousnesse in Beleeuers , & maintaining only an Imputed Righteousnesse without them : We tell them 't is a grosse Calumny forged by perverse . Minds , that list not to vnderstand Mens playnest writings . Nor Calvin 1 nor any that euer maintained the trueth with him , euer denied the Righteousnes o● Sanctification . But this he denies & we also with the Scriptures that the Righteousnesse which iustifies vs in Gods Iudgment is not in our selues : but all in Christ. That inherent Righteousnesse or sanctification allway keepe company with Iustification , in the same Person . Severed they are never in their common Subiect ( viz ) a True Beleeuer . as appeares Rom. 8. 30. But that therefore they must be confounded for one and the same Grace and worke of God ; may be affirmed with as good Reason : as that in the Sunne Light and Heate are all one : because alwaies ioyned to geather . That by this grace of Inherent Righteousnesse , a Man is in some sort iustified before God. That is so farre as a Man by the grace of God is become truly holy and good : so farre God esteemes him holy & good . God taketh notice of his owne graces in his Children , he approues of them and giues Testimony of them in case it be needfull ; as appeares by the Righteousnesse of Iob , Dauid , Zachary and other holy Men ; who were good and did good in Gods sight . Yea in the Life to come when ( all corruptions being vtterly done away ▪ ) the Saints shall be invested with perfection of Inherent Holinesse : by the Righteousnesse of their owne , and not by any other shall they then appeare iust in Gods fight . Thus farre we agree with them . But herein now wee differ , that although by the grace of Sanctification infused , God doe make him righteous and holy in some measure that was before altogether vnholy and wicked : neuerthelesse we affirme that by and for this Holynesse , the best of Saints living never were nor shall be Iustified in Gods sight ; that is pronounced iust and innocent before the Tribunall of his Iustice. For we here take vp the forenamed Rule layed downe by our adversaries , Whomsoeuer God pronounceth to be perfectly iust ; he must needs be made perfectly iust . For Gods Iudgment is according to trueth . Now that no man in this life , is made perfectly iust by any such inherent Holinesse in him as is able to outstand the severe and exact triall of Gods Iudgment : is a Trueth witnessed by the Scripture and confessed alwaies by the most holy Saints of God. Our Aduersaries indeed stiffly pleade the contrary : teaching that sinne and Corruption in the Iustified is vtterly abolished . The error and pride of which Imagination we shall shortly haue occasion more at Large to Discouer vnto you . Meane while let that much stand for good : that Man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before God : and therefore some other Righteousnesse , & not that of Sanctification is to be sought for , whereby a sinner may be Iustified in Gods sight . To that argument of ours from the Opposition of iustification to Accusation and Condemnation confirmed by so many places of Scripture ; They answere . That this hinders nothing at all Both may agree to God who of his mercy iustifies some ; ( that is ) makes them inherently Iust ; of his Iustice condemns other ( that is ) punisheth them . To which slight Answeres wee make this short reply . That where words are opposite , ( as they acknowledg these to be ) there according to the Lawes of opposition , they must carry opposite Meaning . But vnto Accusation , Comdemnation , and punishment nothing is opposite but defence , Absolution , and Pardon . Where therefore Iustificare is coupled with these words ; it must needes beare this and no other meaning : of a bad man to make a good is not opposite to Accusation , Condemnation , or punishment of him : Accused he may be , Condemned and punished iustly , and after made good . I should but trouble you to alleadge more of their Cavills . Let thus much suffice for the clearing of this point : That Iustification and Sanctification are to be Distinguished and not confounded . The Righteousnesse of the one is in vs , in its Nature , true and good : but for its degree and measure , Imperfect ; and alwaies yoaked with the remaynder of naturall Corruption ▪ And therefore if a sinner should plead this before the Iudgment seate of God , ( offering himself to be iudged according to this Righteousnesse and Innocency ) oh how soone his mouth would be stopped ; And this confession wrung out from out his Conscience ; All my Righteousnesse is as filthy Raggs ! And againe Vilis sum ; I am vile , what shall I answere thee ! But that other Righteousnesse of Iustification is without vs in Christs possession : but ours by Gods gratious gift and acceptation , and this euery way perfect and vnreproued in the seuerest Iudgment of God. And therefore when a sinner is drawne before the Barre of Gods Iudgment , accused by the law , Satan , his Conscience ; conuicted by the euidence of the Fact , and to be now sentenced and deliuered to punishment by the vnpartiall Iustice of God : In this case he hath to alleadge for himself the al-sufficient righteousnesse of a Mighty redeemer who onely had Done and suffered for him that which hee could neuer doe nor suffer for himselfe . This Plea alone and no other in the world , can stop vp the Mouth of hell , confute the accusations of Satan , chase away the Terrors that haunt a guilty conscience , and appease the infinite Indignation of an angry Iudge . This alone will procure fauour and absolution in the presence of that Iudge of the whole world . This alone brings downe from Heauen into our Consciences that blessed peace , which passeth all vnderstanding ; but of him that hath it . Whereby we rest our selues secure from feare of Condemnation ; being provided of a defence that will not faile vs , when after death wee shall come into Iudgment . SECT . 2. CHAP. I. The Orthodoxe opinion concerning the manner of Iustification by Faith , and the confutation of Popish errours in this point . HAuing thus cleared the meaning of this word [ Iustification ] and shewed that the Scriptures , when they speake of the Iustification of a sinner before God , doe thereby vnderstand the absolution of him in Iudgement from sinne and punishment . Wee are now vpon this ground to proceede vnto the further explication of this point , to enquire by what Meanes and in what Manner , this Iustification of a sinner is accomplished . That we may goe on more distinctly : I will reduce all our ensuing discourse of this point into three heads . First , touching the condition required in them that shall be iustified . Secondly , the matter of our Iustification . ( viz. ) What righteousnesse is it wherefore a sinner is Iustified . Thirdly ; touching the forme of Iustification , in what the quality of this iudiciall Act of God , iustifying a sinner , consisteth . Concerning the first at this time . The condition required in such as shall be partakers of this grace of Iustification is true faith , wherunto God hath ordinarily annexed this great priuiledge ; That by faith and faith onely , a sinner shall bee iustified : This the Scriptures witnesse in tearmes as direct and expresse , as any can be . [ Rom 3. 28. We conclude a man is iustified by faith without the workes of the Law. ] and Rom. 4. 9. [ For we say that faith was imputed vnto Abraham for righteousnesse . ] and Rom. 5. 1. [ Then being iustified by faith we haue peace towards God through Iesus Christ our Lord. ] With other the like places . Whence it is agreed vpon on all sides , that a sinner is iustified by faith : but touching the manner , how he is said to be iustified by faith , there is much controuersie and brawle , betweene the Orthodoxe of the reformed Churches , and their Aduersaries of Rome and Holland ; the Arminians , and the Papists . The sentence of the reformed Churches touching this point , consisteth of two Branches . First , that a sinner is iustified by faith , not properly as it is a quality or action ; which by it's owne dignity and merit , deserues at Gods hands Remission of sinnes ; or is by Gods fauourable acceptance taken for the whole and perfect righteousnesse of the Law , which is otherwise required of a sinner : but onely in relation vnto the obiect of it , the righteousnesse of Christ ; which it imbraceth and resteth vpon . Secondly , that a sinner is iustified by faith in opposition vnto the Righteousnesse of workes in the fulfilling of the Law. Whereby now no man can be iustified . In this relatiue and inclusiue sense doe the Reformed Churches take this proposition [ A man is iustified by faith . ] They explaine themselues thus : There are two Couenants that God hath made with man ; By one of which and by no other meanes in the world , saluation is to be obtained . The one is the Couenant of workes , The tenor whereof is [ Doe this and thou shalt liue . ] This Couenant is now vtterly void , in regard of vs ; who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of Obedience required therby : and therfore we cannot expect Iustification & Life by this means . The other is the Couenant of grace the Tenor whereof is , Beleeue in the Lord Iesus and thou shalt be saued . The condition of this couenant is Faith : the performance whereof differs from the performance of the condition of that other Couenant . Doe this and Liue is a compact of pure Iustice wherein wages is giuen by debt , so that he which doth the worke obeying the Law , may in strict Iustice for the worke sake claime the wages , eternall life , vpon iust desert . Beleeue this and liue is a compact of freest and purest Mercy : wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it : so that he which personnes the condition cannot yet demand the wages , as due vnto him in seuerity of Iustice ; but onely by the grace of a freer promise , the fulfilling of which hee may humbly sue for . By which grand difference betweene these two Couenants clearely expressed in Scriptures , it appeares manifestly that these two Propositions . [ A man is iustified by workes , ] [ A man is iustified by Faith , ] carry meanings vtterly opposite one to the other . The one is proper and formall : the other Metonymicall and Relatiue . In this Proposition ( A Man is iustified by workes ) we vnderstand all in proper and precise termes : That a righteous man who hath kept the law exactly in all points , is by and for the dignity and worth of that his obedience iustified in Gods sight from all blame and punishment whatsoeuer ; because perfect obedience to the morall Law in it selfe , for it owne sake deserues the approbation of Gods seuere Iustice and the reward of Heauen . But in that other Proposition ( A man is iustified by Faith. ) We must vnderstand all things relatiuely thus . A sinner is iustified in the sight of God from all sinne and punishment by faith ( that is ) by the obedience of Iesus Christ beleeued on ; and embraced by a true faith . Which Act of Iustification of a sinner , although it be properly the onely worke of God , for the onely merit of Christ : yet is it rightly ascribed vnto faith , and it alone , for as much as faith is that mayne condition of that new Couenant , which as we must perform if we will be iustified : so by the performance thereof we are said to obtaine iustification and life . For when God by grace hath enabled vs to performe the condition of beleeuing ; then doe we beginne to enioy the benefit of the Couenant ; then is the sentence of absolution pronounced in our consciences ; which shall be after confirmed in our death ; and published in the last iudgement . Secondly , our faith and no other grace directly respects the promises of the Gospell ; accepting what God offers , sealing vnto the truth thereof by assenting thereto , and imbracing the benefit and fruit of it vnto it selfe , by relying wholly vpon it . This interpretation of that proposition the Reformed Churches do admit , & none other : reiecting as erronious and contrary to the Scriptures such glosses as ascribe any thing to the dignity of faith ; or make any combination betweene Faith and Workes , in the point of our Iustification . Amongst which there are three erronious assertions touching mans Iustification by Faith ; which we are briefly to examine and refute . 1 That faith iustifieth vs [ Per modum Causae efficientis & meritoriae ] as a proper efficient and meritorious cause . Which by it's owne worth and dignity deserues to obtaine Iustification , Remission of sinnes , and the grace of well-doing . This is the Doctrine of the Church of Rome , which Bellarmine labours to proue ▪ in his 17. Chap. lib. pr. de Iustificatione , where disputing against Iustification by faith alone , hee tels vs. If we could be perswaded that faith doth Iustifie [ impetrando , promerendo , & suo modo inchoando Iustificationem , ] then we would neuer deny that loue , feare , hope , and other vertues did iustifie vs as well as faith . Whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue Iustification . His Arguments are chiely two . From those places of Scripture , wherein a man is said to be iustified , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or absolutely without Article or Preposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem , ex fide ( or ) fide . Wherein these Prepositions , signifie , saith he , the true cause of our Iustification . Which he proues 1 By the contrary , when a man is said to be iustified [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] This notes the true efficient deseruing cause of his Iustification . Secondly , By the like in other places where we are said to be redeemed , saued , sanctified , Per Christum , per sanguinem , per mortem , per vulnera ; and in the whole 11. to the Heb. The Saints are said to doe such and such things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by faith . All signifying the proper cause . From those places of Scripture which ( sayth he ) plainly shew : Faith doth impetrare remissionem , & suo quidem modo mereri . Such are those [ Thy Faith● hath saued thee ] or made thee whole . A speech that Christ vsed often ; as to the a woman that washed his feet ; To her b that had an issue of Blood ; To the c blind man recovered of his sight . And that to the Cananitish woman [ O woman d great is thy Faith ] now see what the merit of this Faith was , ( For this e saying go thy way the Diuel is gone out of thy Daughter ) Thus Abraham , being f strenghened in Faith glorified God. ) who therefore iustified him for the Merit of his Faith. And againe in the eleuenth to the Heb. by many examples we are taught that ( by g Faith ( that is ) by the merit and price of Faith Enoch and other men pleased God. For answeare here vnto . 1 Vnto the Argument from the Proposition we reply ; That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of Causality : then the Iesuits should doe well to stand to that and make the similitude betweene Faith and workes runne thus . A Man is iustified ( by ) workes that is for the proper and only Merits of his obedience ; so a Man is iustified ( by ) Faith that is for the only merit of his Beleeving in Christ : aud by that meanes both shall be true and effectuall causes of Iustification . But if Bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the New Couenant , attributing that to the Merit of Faith which belongs only to the Merit of Christ ; he must then giue vs that leaue to distinguish which he takes to himselfe ; and if he fall to his Qualifications and quodammodo's : he must pardon if we also seeke out such an Interpretation of those places ; as may not crosse other Scriptures . Which for asmuch as they testifie that ( We i are Iustified by his grace through the Redemption that is in Christ ) that ( All k sinne is purged by the blood of Christ ) that ( By the sacrifice of himselfe he hath put away Sinne ) and ( With offering hath consecrated for ouer them that are sanctified . ) : we dare not without horrible sacrilege ascribe the grace of our Iustification vnto the worke and worth of any thing whatsoeuer in our selues ; but wholy and only to the Righteousnesse of Christ. And therefore when the Scriptures say we are iustified ( by ) Faith ; we take not the word ( By ) in this formall and legall sense ; we are iustified by the efficacy of our Faith , or for the worth of our Faith , according as 't is vnderstood in Iustification by workes : but we take it Relatiuely & Instrumentally : We are Iustified by Faith ( that is ) by the Righteousnesse of Christ , the benefit whereof vnto our Iustification , we are made partakers of by Faith , as the only grace which accepts of the promise , and giues vs assurance of the performance . He that looked to the Brasen serpent and was cured , might truly be sayd to be healed ( by ) his looking on , though this Action was no proper cause working the cure by any efficacy or dignity of it selfe ; but was only a necessary condition required of them that would be healed , vpon the obedient observance whereof , God would shew them favor : so he that looketh on Christ beleeuing in him , may truly be sayed to be saued and Iustified by Faith , not as for the worth , and by the ●fficacy of that act of his ; but as it is the Condition of the promise of grace , that must necessarily go before the performance of it to vs : vpon our Obedience where vnto God is pleased of his free grace to iustifie , Nor is this Trope , any way harsh , or vnusuall to put Oppositum pro opposito , Relatum pro Correlato , Habitum pro Obiecto . In Sacramentall locutions 't is a generall Custome , to put the signe for the thing signified : and the like is vsed in other passages [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the n word of God grew , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the o mystery of faith , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words of Faith ) and Rom. 8. 24. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Spe seruati sumus ( id est ) Christo in quem speramus . Hope that is seene is not hope , that is , res visa non sperata est . That of Ignatius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Like to that ( Christ our Ioy ) Anni spem credere Terrae ) Georg. 1. And if we list not to be contentious , 't is plaine enough , that in those places , where the Apostle treats of Iustification by faith ( viz ) the grace of God in Christ ; opposing workes and faith , that is the Law and the Gospell , the Righteousnesse of the Law , to the righteousnesse of the Gospell , which is no other but the Righteousnesse of Christ. Thus faith is taken , Gal. 3. 23. Where he expresly treats of Iustification . But before Faith came , we were kept vnder the Law , shut vp vnto the Faith , which should afterward be reuealed . ] p That is , Before Christ came , and the cleare exhibition of the Gospell , and the Righteousnesse thereof : the Church was kept vnder the Ceremoniall Law , as vnder a Schoole-master , directing her vnto Christ , that so [ Wee might be iustified by Faith. ] that is , not by the Lesson of the Law , but by Christ , typified and figured vnto vs therein . 2 Vnto the other Argument prooving the merit of faith , we reply ; That in those places is no ground , at all for such a conceit . [ Thy Faith hath saued thee , ] saith Christ to some whō he cured both in Body & Soule . But what ? was it by the efficacy and for the word of their faith that this was done ? No : As 't was vertue went out of Christ that cured their bodily diseases ; and his compassion that mooued him to it : so 't was his grace and merits and free loue that healed their soules , and brought them pardon of their sinnes in the sight of GOD : Yet he saith ; Their faith saued them , because by beleeuing in the Sonne of God , they receiued this fauour , though for their beleeuing they did not deserue it . God bestowes mercy where he findes faith , not because faith merits such fauour at his hands : but because he is pleased to disperse his fauours in such an order , as himselfe hath appointed ; and vpon such conditions as hee thinkes good . To that of the Canaanitish woman : Her great faith could not claime by desert , that fauour which Christ shewed vnto her daughter : onely Christ was pleased to honour her faith by his testimony of it ; and to helpe the daughter at the Mothers entreaty . Christ did it vpon that request of hers so instant and full of faith ; But yet who can say she merited ought at CHRISTS hands by that her faithfull and instant petition ? Her selfe yet liuing would deny it ; and shee doth deny it there , counting her selfe a dogge vnworthy of the childrens bread , when yet shee beleeued strongly , and was a child of Abraham according to the faith ▪ To that of Abraham who gaue glory to God , and of Henoch and others , who pleased God by their faith : Wee answere : That it is one thing for a man to glorifie and please God by his Obedience ; 'T is another , by so doing to deserue ought at his hands . If God in much grace and fauour accept of the honour and contentment wee are able to doe him by our Faith and Obedience : It followes not that therefore we must in iustice merit at his hands . Other Arguments for them there are : but so weakely knit ; they fall in sunder of themselues . Against them we haue to obiect the Scriptures , that so often say , [ We are iustified ] gratiâ and gratis ; and the Councell of Trent which they respect more then the Scriptures , which hath defined thus : Nihil eorum quae Iustificationem praecedunt , siue fides , siue opera , ipsam Iustificationis gratiam promeretur , Sess. 6. Cap. 8. How then can they say Faith merits Iustification . Heere our Aduersaries haue two shifts to runne vnto , whereby they would avoide the absurdity of this Assertion . 1 That this merit is not from vs : but of God. Because Faith is the gift of Gods grace ; and therefore though we be iustified by merit : yet we are iustified by grace , because merit is of grace . 'T is of grace that our faith merits . This you may be sure , is some of that smoake of the bottomelesse pit , wherein hell vented out the Iesuites , and they their darke Imaginations ; all to confound whatsoeuer is cleare and lightsome in Scripture . Scripture opposeth these paires ; Grace , and Nature , Grace and Merit . As the Pelagians of old confounded Nature & Grace , teaching that we were saued by Grace : yet affirming that we are also saued by Nature , and the naturall strength of free-will . Which they salued thus . To be saued by Nature , is to be saued by Grace : for Nature is of Gods grace and giuing . So these confound Grace and Merit , making a thing Meritorious , because it s of Grace . Faith merits because its Gods gracious gift . Nothing more contradictory . If it be his gift , how doth it merit , or of whom ? Of man it may , of God it cannot : vnlesse we will senslesly affirme , that the gift deserues something of the giuer . That he that giues an hundred pound freely , is thereby bound to giue an hundred more . Had they sayed that faith is good , because of Gods giuing ; that were true , and we may grant them that God is honoured and pleased with his owne gifts : but that euery good thing merits , and that we can deserue of God by his owne gifts , is affirmed without all Reason , or Scriptures ; and will neuer be proued by either . But there is yet another shift . 2 Faith merits Iustification [ Non de condigno ] of the worthinesse of it : but [ de Congruo ] of the fitnesse : that is , God in Iustice is not bound to bestow Iustification where there is faith : but yet in fitnesse he ought to doe it . So that if he doe not iustifie him that beleeues : he is likely to omit a thing very fit and agreeable . This distinction is a meere Imposture and collusion . Bellarmine in dealing with it seemes to haue a dog by the eares , he is loath to loose him : yet knowes not well how to hold him . If he be vrged where Scriptures make any the least Intimation of such a distinction : hee referres you to Divines , that is , Popish Schoole-men , who out of their owne imagination haue forged it , and in time made it Authenticall . But he stickes in the mire , when he is to shew what merit of Condignity and merit of Congruity is . Merits of Condignity are workes , to which wages is due of Iustice. What then are merits of Congruity ? Such workes whereto wages is not due by any Iustice. As for example : He that labours the whole day in the Vineyard , merits a penny of Condignity : because in Iustice his labour is worth his hire . But he that for an houres worke , receiues a penny , he deserues it of Congruity : because though his labour be not worth it , yet he was promised a penny by him that set him on worke : Then which fond imagination nothing can be more ridiculous , and contrary to common sense . For the merit of any worke is the proportionablenesse of 't is worth with the Reward . Now in reason wherein ariseth this proportion of any work with that reward ? Stands it in the dignity of the worke it selfe ; or in the compact made betweene him that worketh and him that rewardeth ? It is apparant that the worke is deseruing or not-deseruing according to ' its owne Nature , not according to a compact made . He that promiseth vnto one more for a little worke , then to another for a great deale in the same kinde : doth not by such a compact make the little labour of the one more deserving then the others great pains . We must look to the worke , what it is in its own Nature : & as it is of some worth or no worth , so account it deseruing or not deseruing ▪ Wherfore whē in the distinction they make some merits of Condignity or worthinesse , some of Congruity , or of fitnesse without worthinesse , they offend two wayes , grosly against two rules of Reason . First in opposing termes not opposite : Worthinesse and fitnesse : being the same , if you take them in regard of the worke . For that which deserues a reward worthily , deserues it fitly : ( how else is it worthy of the reward , if the reward be not fit for it ? ) and that which deserues it fitly ( if it deserues ) it deserues it worthily . 2 In distinguishing vpon tearmes that doe not convenire t●ti . For Worthinesse agrees to merit onely : but fitnesse belongs to Compact . So that in plainer English , the distinction runnes thus . Merits or deserts , are of two sorts . Some , that are merits and doe deserue because they are worthy of a reward : others that are no merits and doe not deserue because they are not worthy of the Reward : but onely obtaine it , ex Congruo , in regard of Compact and Promise . For this Rule is most certaine , That a worke which deserues nothing by its owne worthinesse : can neuer deserue any thing by compact or promise . The Iesuites are senselesse in defending the contrary . If ( saith Bellarmine ) a King promise a Beggar 1000 ▪ pounds a yeare , vpon no condition , then indeed the Begger doth not deserue it . But if vpon condition he shall do some small matter , as that he shall come to the Court and fetch it , or bring a Pos●e of flowers with him , now the Begger deserues it : and he may come to the King , and tell him , hee hath merited his 1000 pounds a yeare . Euery man , but a Iesuite , would say 't were extreame impudency in a Begger to make such a demaund , so derogatorily to the Kings gracious bounty . Now can it helpe them to say , That a Promise bindes vnto performance , so that God should be vniust and vntrue , if he should not bestow the reward promised , although the workes bee not equall to the reward . For Gods Iustice and Truth in performing his promise , doe not imply our merit in performing the Condition . We doe not deserue by our well-doing ; because God is iust in his rewarding . And the reason is manifest ; Because God in making the promise , respected meerly the freenesse and bounty of his owne grace , not the worthinesse of our workes . And therefore that obligation whereby he hath tyed himselfe to performance , is founded meerely in his owne Truth : not a ●ot in our merit . Wherefore when they tell vs , that faith merits Iustification [ de Congruo ] they intrappe themselues in a grosse Contradiction ; seeing to deserue [ de Congruo ] is not to deserue at all ; but onely to receiue the reward by meere promise : God hauing promised to iustifie beleeuers . Thus much touching the first Assertion , that Faith is the proper Cause of Iustification , working it by it owne efficacy and merits . CHAP II ▪ The Confutation of the Arminian errour , shewing that faith doth not iustifie , sensu proprio , as it is an act of ours . The second Error about this point is of the Arminians , with whom also the Papists agree : T is this . 2 That we are Iustified by Faith sensu proprio , that is , the Act of beleeving , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed to vs for righteousnesse , being accepted of God and accounted vnto vs for that whole Righteousnesse of the Law which we were bound to performe . So that our very Faith is that Righteousnesse , for which we are iustified in the sight of God ; no● quidem merito suo : sed propter gratuitam acceptilationem Dei. The authors of this opinion are Faustus Socinus that vnhappy Haereticke in his most Blasphemous Booke [ de Christo servatore : ] & Michael Servetus a Spanyard in his second Booke [ de lege & Evangelio ] which Errors are confuted by Calvin in his opuscula . A stiffe de●ender of this opinion was Christophorus Ostorodius a Polonian in his disputations contra Georgium Tradelij , who for this and other pestilent errors about the Article of Mans Redemption , was wi●h his companion Andreas Vaidonitus banished the Low Countreys where he had seated himselfe and published his opinions ; Arminius , and his followers haue bin cheefe promoters of it . Arminius himselfe , as in other his opinions : so in the publishing of this vsed much closenesse and cunning conveyance . In his private disputations [ Tit. de Iustificatione ] he seemes plainly to condemne it , saying that it is an abuse to say that Fides est causa formalis Iustificationis , and an error to affirme [ That Christ hath deserued , vt fidei dignitate et merito iustificemur . ] In his publique disputations he opens himselfe somewhat plainly : yet darkely enough [ Thes. 19. de Iustificat . cat . Thes. 7. These are his words . [ Fidei vero Iustificatio tribuitur , non quod illa sit Iustitia ipsa quae rigido & seuero De● iudicio oppont possit ; quanquam Deo grata : sed quod in iudicio mis●ri●ordiae triumphans supra iudicium absolutionem a peccatis obtineat & gratiose in Iustitiam imputetur . Cuius rei causaest tum Deus iustus & misericors , tum Christus obedient●● oblatione et intercessione suâ secundum Deum in beneplacito et mandato ipsius . ] Here Faith it selfe is imputed for Righteousnesse . But t is not in Gods seuere Iudgment , but in his Iudgment of Mercy . Faith in it selfe is not worthy : but yet Christ by his merits hath deserued that God will gratiously accept of it . This opinion published was quickly contradicted : wherevpon Arminius makes knowne his mind in playner Termes , In declaratioue sententiae ad ordines Holland : & Westfrisiae he confesseth that in the forenamed Thesis his meaning was , that [ ipsa fides tanquam actus iuxta Evangelij mandatum praestitus imputatur coram Deo in siue ad iustitiam , idque in gratiâ , cum non sit ipsamet iustitia Legis . And in his Responsione ad 31. Artic. art . 4. hee brancheth cut his opinion in three distinct propositions . 1 Iustitia Christi imputatur nobis . 2 Iustitia Christi imputatur in iustitiam . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam . The first of these Propositions , he grants : That Christs Righteousnesse is imputed to vs. The second hee denies , That Christs Righteousnesse is imputed for Righteousnesse . The third ●e grants , That the Act of beleeuing is imputed for Righteousnesse . Here by Mysteries in these Propositions , hereafter to bee vnfolded . Wee now meddle with the last which yet is more roundly expressed by Arminius in his Epistle ad Hyppolitum . [ Lege princip . Pa. ] [ Ipsum Fidei actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in iustitiam , idque sensu proprio non metonymice ] The same is the opinion of his fellowes the Remonstrants , of c Vorstius , of d Peter Bertius , of e Episcopius , and the f rest . With whom Bellarmine agrees pat [ Liber ● . de Iust. cap. 17. When vpon that Rom : 4. ( His faith is imputed for righteousnesse . ] he saith thus . [ Vbiipsa fides censetur esse Iustitia , ac per hoc non apprehendit fides iustitiam Christi : sed ipsa fides in Christum est iustitia . ] In summe , their opinion runnes thus . God in the Legall Couenant required the exact obedience of his Commandement : but now in the Couenant of grace , he requires faith , which in his gracious estimation stands in stead of that obedience to the Morall Law , which wee ought to performe . Which comes to passe by the Merit of Christ ; for whose sake God accounts our imperfect saith to be perfect obedience . This Assertion we reiect as erronious , and in place thereof we defend this Proposition . God doth not iustifie a man by Faith properly , impuring vnto him faith in Christ for his perfect obedience to the Law , and therefore accounting him iust and innocent in his sight . Which we proue by these Reasons . 1 We are not Iustified by any worke of our owne . But beleeving is an Act of our owne : Therefore by the Act of beleeving we are not Iustified . The Maior is most manifest by the Scriptures , which teach that we are saued by grace Ephes. 2. 5. [ and therefore not by the workes of Righteousnesse which we had wrought . ] Tit. 3. 6. [ For if it be of Works , then were grace no more grace ] Ro. 11. 6. The Minor is likewise evident . [ That Faith is a worke of ours . ] For though Iohn 6. 29. it bee said , [ This is the worke of God that ye beleeue in him whom hee hath sent ] yet will not our adversaries conclude thence , that Faith is Gods worke within vs , and not our worke by his helpe . For so should they runne into that absurdity which they would fasten vpon vs. ( viz. ) That when a Man beleeues , t is not man beleeues : but God beleeues in him . To beleeue , though it be done by Gods aide : yet 't is we that doe it ; and the Act is properly ours . And being so , we conclude , that by it we are not iustified in Gods sight . Here two Exceptions may be made . 1 First that we are not iustified by any worke of our owne ( viz ▪ ) which we our selues doe by our owne strength without the help of grace : But yet we may be iustified by some worke which we doe ( viz ) by the aide of Grace ; and such a worke is Faith. Wee answere . This Distinction of workes done without Grace and workes done by Grace , was devised by one that had neither Wit nor Grace ; being a T●icke to elude the force of such Scriptures as exclude indefinitely all workes from our Iustification , without distinguishing either of Time when they are done , before or after ; or of the ayde & helpe whereby they are done , whether by Nature or by Grace . Wherefore it is without all ground in Scripture thus to interpret these Propositions : A man is not iustified by workes ( that is ) by workes done by worth of Nature before and without Grace . A Man is iustified by Grace ( that is ) by workes done by aide of Grace . These Interpretations are meere forged inventions of froward Minds , affirmed but not proved : as we shall more hereafter declare , 2 That we are not Iustified by any workes of our own , ( that is ) by any works of the Law : but by a worke of the Gospell such as faith is we may be iustified . Male res agitur vbi opus est tot Remedijs ( saith Erasmus in another case . ) T is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions . Nor yet hath this distinction any ground in Scripture , or in Reason : for both tell vs that the workes commamded in the Law , and workes commanded in the Gospell are one and the same for the substance of thē , What worke can be named , that is enioyned vs in the New Testament , which is not also cōmanded vs in that summary precept of the Morall Law [ Thou shalt loue the L●rd thy God with all thy heart and with all thy soule and with all they strength , and with all thy mind : and thy neighbour as thy selfe . ] Luc. 5. 27. Deut. 6. 5 What sinne is there against the Gospell , that is not a transgression of the Law ? If the Gospel cōmand Charity , is it any other then that which the Law commands : If the Gospell cōmand Faith , doth not the Law enioine the same ? you will say No. It doth not command Faith in Christ. I answere , yea , it doth : For that which commands vs in generall to Beleeue what euer God shall propose vnto vs : commands vs also to beleeue in Christ , assoone as God shall make knowne that t is his will we should beleeue in him . The Gospell discouers vnto vs the Obiect ; the Law commands vs the obedience of beleeuing it . Wherefore Faith , for the Substance of the Grace and works done by vs , is a worke of the Law ; and so to be Iustified by the Action of beleeuing , is to be Iustified by workes and by our owne Righteousnesse , contrary to the Scriptures ; and that Phil : 5. 9. ( That I may be found not , &c. This of the first Reason . 2 God accounts that only for perfect Righteousn●sse of the Law , which is so in deed and truth . But Faith is not the perfect fulfilling of the Law. Therefore God doth not account it ●or such . The Minor is granted by our adversaries ; That Faith is not the exact Iustice of the Law ; such as can stand before the severity of Gods Iudgments . The Maior must be proued : That God accounts not that for perf●ct Iustice which is not perfect indeed . This appeares by that Rom. 2. 2. [ The iudgement of God is according to trueth . ] Where therefore any thing is not truly good and perfect : there God esteemes it not so . Here also twil be excepted . That God some time Iudgeth Iudicio iustitiae , according to exact Iustice ; and then he ●udgeth nothing perfectly iust , but that whi●h hath true perfection of Iustice in it . Sometimes he iudgeth iudicio misericord●ae ; according to mercy : and so he may esteeme a Man perfectly righteous for that which is not perfect righteousnesse in it selfe ; namely for his Faith. Surely , this is a trimme distinction thus applyed , that sets Gods Mercy and Truth together by the Eares . As who would say , When God iudgeth out of Mercy : hee then doth not iudge according to truth . The Scriptures doe not acquaint vs with any such mercifull iudgement of God. This they doe acquaint vs with , That God iudgeth according to mercy , not when he doth pronounce and cleare a Sinner to be perfectly righteous for that righteousnesse which is truely imperfect : but when he iudgeth a Sinner to be righteous for that righteousnesse which is perfect ; but is not his owne . In this Iudgement there is both Truth and Mercy . Truth , in that he esteemes me perfectly righteous , for that righteousnesse sake which is euery way perfect : and mercy , that he accepteth for sinne , that righteousnesse which is performed for me by Christ my surety ; but is not mine owne . Other mercifull Iudgement of God besides this , we acknowledge none . 3 We are not iustified by two righteousnesses existing in two diuers subiects . But if wee be iustified by the worke of Faith : we shall be iustified partly by that righteousnesse which is in vs , ( viz. ) of Faith : partly by the righteousnesse of Christ without vs. Ergo we are not iustified by Faith properly . The Minor is apparant . The Righteousnesse of Faith is ●nherent in vs. and by it we are iustified ( say our Aduersaries . ) The righteousnesse of Christ is inherent in him : and by it are we iustified , say the Scriptures . [ Being now iustified by his blood , we shall be saued from wrath through him . ] Ro. 5 9. & v. 19. [ By the obedience of one , many shall be made iust . ] Wherefore either we are properly iustified by both , or there is an errour , and one part must stand out ▪ We cannot be properly iustified by both , for our own faith and Christs obedience too : for if we be perfectly iust in Gods sight for our own Faith , what need the Imputation of Christs obedience to make vs iust ? If for Christs righteousnes we be perfectly iustified : how can God accoūt vs perfectly iust for our faith ? Arminius and his friends , seeing these things cannot stand together ; haue ( according to the good will which they beare toward the righteousnesse of Christ ) kept in our faith , and thrust out Christs obedience , denying vtterly that it is imputed vnto vs for righteousnesse . But my Brethren ( which I hope make a better choice ) seeing it cannot part with ours : part with our owne righteousnesse , leaning wholy vpon the righteousnesse of Christ ; and seeking for the comfort of our Iustification in his perfect obedience , and not in our weake and imperfect saith . These Reasons may suffice to shew the errour of that Assertion . We are iustified by Fa●●h , sensu prop●rio , God accepting the Act of beleeuing for the perfect obedience of the Law. And therefore that in those places , where 't is said , [ Faith is imputed for righteousnesse , ] the Phrase is to be expounded metonymice , ( that is ) Christs righteousnesse beleeued on by Faith , is imputed to the beleeuer for righteousnesse . Whereas our Aduersaries say that faith of its owne dignity and desert , doth not obtaine this fauour of God , to be esteemed for the perfect righteousnesse of the Morall Law : but this comes to passe onely by the Merits of Christ , who hath procured this grace vnto vs , that God should thus accept of our Faith : wee answere , that this is affirmed , but 't is not prooued . They speake a little more fauourably then the Romanists , who make faith of it selfe to merit Iustification : these will haue it not to merit it ; but to be graciously accepted for righteousnesse . But wee find not in Scripture any such Doctrine as this , [ Christ hath merited that wee should bee iustified for our faith , ] or [ Christ hath merited for our faith , that faith should be esteemed by God for that perfect Iustice of the Law ; whereby we are iustified in Gods sight . ] These things the Scriptures teach not : they teach , that Christ is our righteousnesse , and that we are iustified by his blood and obedience . But that he hath merited by his obedience , that we should be iustified by our owne obedience and righteousnesse , is a peruerse assertion of men that loue to runne about the bush , and leauing the streight , to runne in crooked and froward wayes . And it differs little from the like shift of the Disciples of Rome , who to maintaine Merit of our workes and of Christ too ; salue it with this tricke . Christ hath merited that wee might merit . But we acknowledge , as no other merit , but that of Christ ; so no other righteousnesse to Iustification , but his alone . Thus much of the second Assertion . CHAP. III. The confutation of Popish Doctrine , that other graces doe iustifie vs , and not faith alone . THe third and last followes , wherein the Controuersie is betweene vs and those of Rome ; whose Assertion is : that 3 A sinner is not iustified by faith alone , but also by other vertues and graces ; as Hope , Loue , Repentance , Feare of God , &c. This we also reject as an error , contrary to the Scriptures , wherby we are taught , That a man is iustified by faith alone . For opening the truth of which point : you must call to minde the different acception of the word Iustifie : wherein it is taken by vs , and by our Aduersaries . With them to Iustifie is all one , as to Sanctifie : of vnjust and vnholy , to make inherently iust and holy . With vs to Iustifie is to absolue an offender , quitting him from blame and punishment . According to these different Acceptions , this proposition [ A man is iustified by faith alone ] hath a double meaning ; one thus [ A man by faith alone is inherently sanctified ] another thus : [ A man by faith alone obtaines absolution in Gods Iudgement , from all faultinesse and punishment . This latter meaning onely is true , and t is that onely which is defended by vs of the Reformed Churches ; Namely , that faith onely is the grace of God whereby a sinner beleeuing the promise , and resting himselfe vpon the righteousnesse of Christ , receiues mercy from God in absoluing him from the fault and punishment of all his Transgressions : and to be accounted Righteous for Christs sake . Which gracious priuiledge God hath annexed vnto faith , as vnto the Condition of the New Covenant , and not vnto Loue , Hope , Feare , Repentance , or any other grace ; For not these , but Faith onely , respecteth the promise of the Gospell . The former sense of that Proposition , is false and absurde , viz. [ A Man by faith alone is inherently sanctified ] nor doe any of the Reformed deteine such a Construction thereof . Wherefore when Bellarmine and his Complices dispute eagerly against Iustification by faith alone , those Arguments wherewith they suppose to smite through the Truth of our Assertion , are let flye at a wrong Marke ; being all aymed at this Butte , ( viz ) to proue ; That a man is sanctified by other inherent Graces as well as faith . Which point we easily yeeld them , confessing that inherent righteousnesse , consists not of one , but of the a manifold graces of Gods Spirit , wrought in the heart of such as are Regenerate . Neuerthelesse for the shewing of some points which may be doubted of ; Let vs briefely take a view of the chiefe passages of Bellarmines long discourse ; which he maintaines from the twelfth Chapter of his first booke de Iustificatione , to the end . For to proue that a Man is iustified not by faith alone . Of his Arguments which are few , I shall name three onely , which are materiall . 1 If other vertues Iustifie as well as Faith , then not faith alone . But other vertues doe Iustifie — Therefore , &c. The Minor he prooues out of the Councell of Trent , Sess. 6. cap. 6. where seauen preparatory , graces to Iustification , are reckoned vp . 1 Faith. 2 The Feare of God , 3 Hope in his mercy . 4 Loue of God , as the Fountaine of Iustice ( & ad benefactoris , saith Bellarmine ) 5 Repentance , a sorrow and detestation of sinne . 6 A desire of receiuing the Sacrament of Baptisme . 7 A purpose to leade a new life , and keepe Gods Commandements . All these ( saith Bellarmine ) doe iustifie a Man , Praeparatoriè , antecedentèr , dispositiuè . Faith , that 's the roote and beginning of our Iustification , the rest follow in order ; all must goe before as needfull preparations : and Iustification followes , as the effect of all in common , &c. Ergo , Not of Faith alone . The b Iesuite goes ouer euery particular , to shew by Scriptures what force each of those graces haue to Iustifie . But t is not worth-while to repeate his proofes . Vnto the Argument , wee answere two things . 1 That it is framed vpon the errour which puts out of frame the whole dispute of our Aduersaries , about this Article of Iustification ; namely , that Regeneration and Sanctification is all one thing with Iustification ; and that to Iustifie a sinner is nothing but to doe away inherent corruption , by infusion of inherent righteousnesse . This we haue heretofore by the Scriptures cleared to be false ; and therefore this Argument proouing our Sanctification to be wrought by other graces as well as by faith , toucheth not the point of Iustification in the Remission of sinnes , which faith alone obtaineth through the promise . 2 Touching these graces which they make preparatory vnto Iustification , that is to Sanctification : Wee answere , that t is a Philosophicall dreame of such as measure out the workes of Gods Spirit in mans conuersion , according to Aristotles Physickes ; and those disputes touching praeuious , or fore-going dispositions , that qualifie the matter for receiuing of the Forme . We acknowledge , that in mans Regeneration all graces of the Spirit are not perfected at once . But as the ioynts and sinewes in the bodily : so the graces of Sanctification in the spirituall New-birth , are at first weake and feeble : Which in continuance of time gather more strength , according to our growth in Christ. But yet these are true for the substance : though imperfect in their degrees and measure . There is now true Spirituall life in such a one which was before dead in sinne : although there be not the free and able exercise of all the vitall powers . Health there is , but not entire from all degrees o● sicknesse , and euery kinde of disease . Wherefore we aff●●me that these vertues which are by our Aduersarics reckoned onely as dispositions vnto Regeneration : are , if they be true and not counterfeit Mettall , the maine parts and fruits of Regeneration . Hence we beleeue that these are foule errors ( viz. ) To teach that a man without grace by the power of his free-wil may dispose himselfe to his Regeneration , by beleeving in Christ , fearing and louing of God , hoping of his Mercy , repenting of his sinnes , resoluing vpon amendment , and all this with true and sincere affection : or to teach if a man cannot do these things of his owne meere strength and free-will ; yet by the Spetiall aide of God inciting and helping him ; 〈◊〉 may doe them whilst he is vtterly vns●nctified in statu peccati . That true Faith , and Feare , and Hope , and Loue , and Repentance , and purpose of Reformation , are Vertues and Graces in a Man that is yet gracelesse and without Vertue , because destitute of Sanctification . That these Graces consisting in the inward motion of the soule , and change of the Affections , are wrought in Man , not by any sanctifying Grace of the Holy Ghost , inwardly touching the heart : but by some other kind of Vertue and aid ( they know not what ) a externall , a exciting and helping forward the strength of Nature . a All these are monstrous and mis-shapen imaginations , bred in proud hearts that would faine share the glory of their Conversion , betweene Gods grace and their owne free-will , and maintained by curious heads , whom Philosophicall speculations haue transported beyond the simplicity of diuine Truth . The Scripture speaks otherwise of these Graces , as of those that belong to such as are not in the way to be made good , but are made so already . [ Ye are al the Children of God by Faith in Iesus Christ ] saith the Apostle Paul Gal. 3. 28. Whosoeuer shall confesse that Iesus is the sonne of God : God dwelleth in him and he in God. ] saith Iohn 1. 1. Ioh. 4. 15. and Chap. 5. 1. [ Whosoeuer beleeueth that Iesus is that Christ ; is borne of God. ] Doe we by true Faith become the Children of God , borne of him , in whom hee dwelleth and we in him , when as yet in the meane time we are yet vnsanctified , vnholy , vncleane , & not in the state of Grace ? Bellarmine will proue that a man may haue Faith ; yet not the Child of God : ou● of Iohn 1. 12. [ As many as receiued him , to them he gaue power to become the Sonnes of God : euen to them th●t beleeue on his name . ] See ( s●●th he ) they that beleeue are not yet , but haue power if they list , to become the Sonnes of God , ( viz. ) by going on further from Faith to Hope and Loue , and the rest of the Tridenti●e dispositions . For t is Loue properly and not Faith , that makes vs the Sons of God ; as he would proue ( contrary to that expresse place of the Galat. ) out of the 1 Ep. of Iohn , where the Apostle hath much excellent matter , but nothing to that purpose . To the place of Iohn , wee answere , that the Iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not here a liberty to doe what we list ; as if we could at our pleasure become Gods adopted sonnes : but t is a right and priuiledge which Christ the naturall Sonne bestowes on true beleeuers , to be made Gods adopted sonnes , and so coheires with him of the heauenly inheritance . When is this priuiledge of Adoption bestowed ? Then when they beleeue , and assoone as they beleeue , before they be Regenerate ? No , Saint Iohn denies it . [ He giues power to be the Sonnes of God , euen to those that beleeue in him . ] Who be they ? Hee answeres , vers . 15. [ Which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of God. ] Faith then is not a Preparatiue to Iustification , but a part of it . And is not Feare of GOD too ? No , saith Bellarmine . That is the b beginning of wisedome ( that is ) of a perfect Iustification . A bad interpretation , but a worse Argument . T is the beginning , therefore not part . Nay ; If the feare of God be the Alpha of Christian graces , certainely it selfe makes one Letter of that Alphabet . T is such a beginning of wisdome : as its selfe is wisdome too . Else God himselfe deceaues vs : who , as it is , Iob 28. 28. [ Sayd vnto man : Behold the feare of the Lord that is wisdome , and to depart from euill is vnderstanding . ] And therefore to take it in the Iesuits glosse , Feare of God is Iustification as well as the beginning of it . For Hope ; If it be true , ( viz. ) That c which makes not ashamed , ] Which is the d Anchor of the Soule , sure and stedfast , that entereth within the Vaile . ] It would bee knowne what difference the Iesuite will put betweene that Hope which is in a man before : and that which is in him after his Sanctification . If he say , It differs onely in degree : then hee grants , t is the same in substance : whence wee haue a faire position ; That man sanctified and vnsanctified , is alike capable of the sauing graces of Gods Spirit . The like we say for Loue of God , if it be sincere and without dissimulation bred in the heart : Vpon those spirituall considerations not onely of Gods Mercy in Christ : but also of his Iustice and infinite Righteousnesse ; ( For so the Trent Fathers will haue this Loue to respect God , vt fontem Iustitiae ) then we affirme this spirituall Loue is not to bee found but onely in those Hearts , that are in some measure Regenerate and made spirituall . In ( whom e this Loue of God is shed abroad by the Holy Ghost that is giuen to them . ] as the a Apostle speaketh . This Bellarmine is so●ne forced to grant : yet he puts it off with a distinction [ No man can loue God perfectly with all his heart , without the Holy Ghost : but loue him he may imperfectly without the Holy Ghost dwelling in him , though not without the speciall aide of God. ] Whereto we answere ; 't is one thing to loue God perfectly , and another to loue him truely . To loue him perfectly , is to loue him with all the heart , all the soule , all the minde , & all the strength : which we grant no man can doe without the Holy Ghost : but we also affirme , that no man did or shall euer doe it in this life , so long as there is lustfull corruption in him causing any the least auersion of his soule from God in any motion thereof . So that if none haue the Holy Ghost abiding in them ; but such in whom Loue is thus perfected ; he must be confined with the Saints in heauen , and not haue his dwelling with the faithfull on earth . But if imperfect Loue of God be also from the Holy Ghost , dwelling in the hearts of the Godly , who loue God truely in vnfeigned vprightnesse of heart ; though in much imperfection by reason of sinne , which diuerts the heart vnto other pleasures : then it must be knowne of the Iesuite , what he meanes by imperfect Loue. Is it false Loue , such a meere naturall Man may conceiue vpon generall grounds : That God is good , the chiefest good , iust , holy , and full of all excellency ? He will not say for shame , this is a true preparatiue vnto Iustification . Is it true loue , but in its degree imperfect , not so vigorous , so vehement , so hot as coales of Iuniper : yet such as hath some strength and warmth of spirituall affection ? Then we require that these men will draw vs out a line by the Rule of the Scriptures , and to tell vs how farre the true Loue of God may come , without the grace of the Holy Ghost sanctifying the heart : But after t is past such a degree , then there is required the sanctifying grace of the Holy Ghost for it . T will trouble their Mathematickes to describe vnto vs in what degree of Perfection that Womans loue was situated , whose example they alleadge for a proofe of this point out of Luke 7. 47. [ Her sinnes which were many , are forgiuen her , for she loued much . ] Can Bellarmine tell vs how much this was ? that so by that patterne we may know how farre men goe in the true Loue of God before they bee at all sanctified by inherent Grace ? For such wonders they would make vs beleeue concerning this penitent Sinner ; that when her soule was full of Faith and Loue to Christ , her heart full of sorrow , her eyes full of teares for her sinnes ; yet for all that she was a gracelesse , vnholy person , whose Loue , and Faith , and Sorrow , came not from the sanctifying grace of the Holy Ghost , but onely from free-will helped with some kinde of externall aide of God. We haue not Faith to beleeue such Mysteries as these . Nor yet in the last place can we conceiue how there should be true repentance , with a sincere purpose of Reformation and obedience , where the Heart is not changed and renued by the Holy Ghost . That Godly sorrow and Hatred of sinne should spring out of a gracelesse heart , that so holy a Resolution of Amendment of Life should be in an vnholy person ; be Assertions so contradictory and iarring : that no Christian Eare can with patience endure to heare them . We conclude then touching these dispositions vnto Sanctification , that if these Graces be true , they are parts and chiefe Branches of inherent Righteousnesse . But if they be false and counterfeit , they are not so much as Preparations therevnto . So much of this first Argument : wherein yet one of these 7 dispositions first reckoned vp is omitted ( viz. ) a Desire of receauing the Sacrament of Baptisme . ( that is ) A Man that 's baptised in his youth , afterward , before he be Iustified , must haue a desire to be Rebaptised . For what is it for one baptised to desire to receaue that Sacrament againe ? This conceit is so absured that howeuer Bellarmine reckon it vp among the other Dispositions ; because of the Authority of the councell of Trent : yet a Becanus giues it ouer in plaine Feild ; numbring these fore naming sixe graces onely , choosing rather to venter the Councells credit , then his owne , by defending an vnreasonable position . 2 Argument . If Faith alone doe iustifie vs ; then it may d●e●t when other graces are absent ; as well as when they are present . For seeing the Vertue of Iustifing vs depends vpon Faith alone : and that in this act it receaues no aide from any other grace ; It followeth that it needs not the cōpany of any other grace : as in the law of sense . If the whole force of Burning proceed onely from Heat : then where Heat is , though there be no other Qualities yet there will be burning ; yea if Faith only haue force to Iustifie , it will follow , that it may iustifie not onely in the absence of other graces : but in the presence of the coutrary vices . For as the absence of other graces doth not hinder : so the presence of other vices will not hinder Faith one jot in it office of Iustifying . But t were absurd to affirme , that Faith can Iustifie without other vertues with other vices — Ergo , The force of Iustifying is not in Faith alone . To this we answere . That this sophisme is fashioned vpon the same Block with the former , that to Iustifie and Sanctifie are all one . In which sense we confesse the Consequence is vnauoydable . If Faith alone by it owne vertue and force did sanctifie : then it would effect this not onely in the absence of other graces ; but in the presence of their contrary Corruptions : and the similitude which we bring to illustrate our assertion , would confirme that of the Aduersaries . T is the eye onely sees , say our Men : yet the Eare is in the Head too . Yea , reply they , But the eie could see well notwithstanding the Eare were deafe . T is the a Heate onely of the fire or Sunne that warmes , though there be light ioyned with it . True say they , But if there were no Light , yet if heate remained , it would warme for all that : as the Heate of an Ouen , or of Hell , burnes , though it shine not . Thou holdest in thy hands many seedes ( T is the old comparison of Luther on the 15 of Gen. ) I enquire not what t is together but what is the vertue of each one single . Yea , reply our Aduersaries ; that 's a very needelesse question indeed . For if among them many seedes there be some one that hath such soueraigne vertue ; that it alone can cure all diseases , then t is no Matter whether thou haue many or few , or none at all of any other sort in thy hand . Thou hast that which by it owne vertue without other ingredients will worke the Cure Nor haue we ought to make answere in this case ; If , as the Eye sees , heate warmes , seeds and other simples doe cure by their owne proper Vertue : so Faith alone by its owne efficacy did sanctifie vs. But there is the Errour . Faith works not in our sanctification or Iustification by any such inward power & vertue of its own , from whence these effects should properly follow . For Sanctification Faith , as we haue seene , is part of that inherent Righteousnesse which the Holy Ghost hath wrought in the Regenerate : and t is opposed to the Corruption of our Nature which stands in Infidelity Faith sanctifies not as a cause , but as a part of insused grace : and such a part as goes not alone , but accompanied with all other Graces of Loue , Feare , Zeale , Hope , Repentance , &c. Inasmuch as Mans regeneration is not the infusion of one ; but of the Habit of all graces . Againe , 't is not the Vertue of Faith that iustifies vs ; The grace of Iustification is from God , he workes it : but t is our Faith applies it and makes it ours . The Act of Iustification is Gods meere worke ; but our Faith onely brings vs the Benefit and Assurance of it . Iustification is an externall priuiledge which God bestowes on beleeuers ; hauing therein respect onely to their Faith , which grace onely hath peculiar respect to the Righteousnesse of Christ and the promise in him . Whereby t is manifest that this argument is vaine . Faith alone is respected in our Iustification : therefore Faith is or may be alone without other graces of Iustification . Bellar : b would vndertake to proue that true saith may be seuered from Charity and other Vertues : but wee haue heretofore spoken of that Point : and shewed , that [ true Faith , yet without a Forme : ] [ true Faith , dead , and without a soule ] be Contradictions as vaine as [ A true Man without reason ] [ A true Fire without heate . ] We confesse indeed that the faith of Iesuites ( the same with that of Simon Magus ) may very well bee without Charity and all other sanctifying graces ; a bare assent to the truth of Divine Reuelations , because of Gods Authority . As t is in Diuels , so t is in Papists and other Heretickes . But we deny that this is that which deserues the name of true Faith : which whosoeuer hath , hee also hath eternall life . As it is , Iohn 6. 47. 3 Argument . That which Scripture doth not affirme , that is false doctrine . But the Scripture doth not affirme that wee are Iustified by Faith alone — Ergo , so to teach , is to teach false Doctrine . This Argument toucheth the quicke : and if the Minor can be prooued , we must needs yeeld them the Cause . For that the Iesuites conceiue that this is a plaine case : for where is there any one place in all the Bible , that saith , Faith alone Iustifies ? They euen laugh at the simplicity of the Heretickes ( as they Christen vs ) that glory they haue found out at last the word ( Onely ) in Luc. 8. 50. in that speech of Christ , to the Ruler of the Synagogue , [ Feare not , beleeue onely , and shee shall be made whole . ] And much sport they make themselues with Luther : That to helpe out this matter at a dead lift , by plaine fraud hee foysted into the Text , in the 3. to the Romans , the word ( Onely . ) When being taught with the fact , and required a Reason : He made answere according to his Modesty , ( Sic volo , sic iubeo , stet pro ratione voluntas . ) T is true that Luther in his Translation of the Bible into the Germane tougue : read the 28. verse of that Chapter , thus . ( We conclude that men are iustified without the workes of the Law : onely through Faith. ) Which word onely is not in the Originall . Where , in so doing , if he fulfild not the Office of a faithfull Translator : yet he did the part of a faithfull Paraphrast , keeping the sense exactly in that Alteration of words . And if he be not free from blame : yet of all men the Iesuites are most vnfit to reproue him ; whose dealing in the corrupting of all sort of Writers , Diuine and humane , are long since notorious and infamous throughout Christendome . What Luthers Modesty was in answering those that found fault with his Translation : we haue not to say . Onely thus much , That the impudent Forgeries of this Generation , witnesse abundantly : that it is no rare thing for a Lie to drop out of a Iesuites or Fryers penne . But be it , as it may be ; T is not Luthers Translation ; Nor that place in the 8. of Luke , that our Doctrine , [ touching Iustification by Faith alone , ] is founded vpon . We haue better proofes then these : as shall appeare vnto you in the confirmation of the Minor of this Syllogisme . Whatsoeuer the Scriptures affirme , that 's true doctrine . But the Scriptures affirme , a man is iustified by Faith alone . Therefore thus to teach , is to teach according to the word of whole-some doctrine . Our Aduersaries demaund proofe of the Minor. We alleadge all those places wherein the Scriptures witnesse : that we are Iustified by faith , without the workes of the Law. Such places are these . Rom. 3. 28. ( Therefore we conclude that a man is iustified by faith , without the workes of the Law. ) Rom. 4. 2. 3. ( If Abraham were iustified by workes , hee hath whereof to glory : but not before God. For what saith the Scripture ? Abraham beleeued God : and it was counted to him for righteousnesse . ) And vers . 14. 15. 16. ( For if they which are of the Law be heires : faith is made void , and the promise made of none effect . Because the Law worketh wrath , for where no Law is , there is no transgression . ) Gal. 2. 16. ( Knowing that a man is not iustified by the workes of the Law , but by the Faith of Iesus Christ : Euen we haue beleeued in Christ , that we might be iustified by the Faith of Christ , and not by the workes of the Law. For by the workes of the Law shall no flesh be iustified . ) Gal. 3. 21. 22. ( Is the Law then against the promises of God ? God forbid . For if there had beene a Law giuen , which could haue giuen Life : verily righteousnesse should haue beene by the Law. But the Scripture hath concluded all vnder sinne : that the promise by the faith of Iesus Christ , might be giuen by them that beleeue . ) Ephe. 2. 8. 9. ( For by grace ye are saued , through Faith , and that not of your selues ; It is the gift of God : Not of workes , least any man should boast . ) Phil 3. 8. 9. ( Yea doubtlesse , and I count all things but losse for the excellency of the Knowledge of Christ Iesus my Lord. For whom I haue suffered the losse of all things : and doe count them but dung , that I may winne Christ. And be found of him not hauing mine owne righteousnesse , which is of the Law : but that which is through the faith of Christ : a the Righteousnesse which is of God by Faith. ) Out of which places , not to name more , expresly touching this point of our Iustification , we argue thus . A Man is iustified either by the workes of the Law , or by faith in Christ. But hee is not Iustified by the workes of the Law. Ergo , He is iustified onely by faith in Christ. In this disiunctiue Syllogisme , they cannot find ●ault with vs for adding the word [ onely ] in the Conclusion ; which was not in the Praemises . For Reason will teach them , that where two Tearmes are immediately opposite , if one bee taken away , the other remaines alone . So that in euery disjunctiue Syllogisme , whose Maior Proposition standeth vpon two Tearmes immediately opposite : if one be remoued in the Minor , the Conclusion is plainely equivalent to an exclusiue Proposition . As if we argue thus . Eyther the wicked are saued : or the godly . But the wicked are not saued . Thence it followes in exclusiue Tearmes , Therefore the godly onely are saued . Our Aduersaries cannot deny , but that the Proposition [ A Man is iustified by workes , or by Faith , ] consists of Tearmes immediately opposite . For else they accuse the Apostle Paul of want of Logicke , who Rom. 3. should conclude falsely , [ A man is iusitified by faith without workes : if he be iustified either by both together , or else by neither . Seeing then he opposeth Faith ād workes as incompatible , and exclude workes from Iustification : wee conclude infallibly by the Scriptures , That a man is iustified by faith alone . This Argument not auoidable by any sound āswere , puts our aduersaries miserably to their shifts . Yet rather then yeeld vnto the truth , they fall vnto their distinctions : whereby , if t were possible , they would shift off the force of this Argument . Whereas therefore the Scriptures oppose Workes and Faith : the [ Law of Workes , ] and the [ Law of Faith. ] Our [ owne righteousnesse which is of the Law ] and the ( Righteousnesse of God by Faith , ) manifestly telling vs that we are Iustified , ( Not by Workes , by the Law of Workes , nor by our owne Righteousnesse which is of the Law , but that we are iustified by Faith , by the Righteousnesse of God by Faith. ) Our Aduersaries haue a distinction to salue this Matter withall . They say then Workes are of two sorts . 1 Some goe before Grace and Faith , and are performed by the onely strength of free-will : out of that Knowledge of the Law , whereunto Men may attaine by the light of Nature , or the bare Reuelation of the Scriptures . These workes or this obedience vnto the law , which a meere naturall man can performe , is ( say they ) that Righteousnesse which the Scripture cals our owne . By this kinde of Righteousnesse and Workes , they grant none is Iustified . 2 Some follow Grace and Faith : which are done by Mans free-will , excited and aided by the speciall helpe of Grace . Such Obedience and Righteousnesse is ( say they ) called the ( Righteousnesse of God , ) because it is wrought in vs of his gift and grace . And by this Righteousnesse a man is iustified . By this Invention they turne of with a wet finger , all those Scriptures that we haue alleadged . Wee are Iustified ( not by the workes of the Law , ) that is , by the Obedience of the Morall Law , which a man may performe without Gods Grace : But we are Iustified by ( Faith of Christ , ) that is , by that obedience of the Morall Law , which a man may performe by faith , and the helpe of Gods grace . b Boasting is excluded , saith the Apostle , by what Law ? By the Law of workes , that is , by the Law performed by the strength of Nature ? Nay , For he that performes the Law by his owne strength , hath cause to boast of it . By what Law then ? By the Law of Faith , that is , by faith which obtaines Gods grace to fulfill the Morall Law. Now he that obeyes the Law by Gods helpe , hath no cause to boast . ( c Israel which followed the Law of righteousnesse , could not attaine vnto the law of righteousnesse . ) Wherefore ? Because they sought it not by Faith ; that is , they sought not to performe the Law by Gods Grace ; ( But as by the workes of the Law , ) that is , by their own strength : Thus Paul desires to be found in Christ , ( not hauing his owne righteousnesse which is of the Law ) that is that righteousnesse he performed without Gods grace before his Conversion ; But ( the righteousnesse of God which is by faith . ) i.e. That righteousnesse which he performed in obeying the Law by Gods grace after his Conversion . For confirmation of this distinction , and the Interpretations thereon grounded , Bellarmine brings three reasons to shew that when workes and faith are opposed : all workes of the Law are not excluded . 1 It s manifest ; Faith is a worke : and that there is a Law of Faith as well as workes . If therefore , Rom. 3. all workes , and all Law be excluded from Iustification : then to be iustified by Faith , were to bee iustified without faith . 2 It s plaine the Apostle , Rom. 3. intends to proue that neither Iewes by the a naked obseruation of the law of Moses : nor the Gentiles for their good workes ; before they were b conuerted to the faith of Christ , could obtaine righteousnesse from God. 3 The Apostle shewes , Rom. 4. 4. what workes he excludes from Iustification , ( viz. ) such whereto wages is due , by debt , not by grace . Now workes performed without Gods helpe deserue c reward ( ex Debito : ) but workes performed by his helpe , deserve wages ( ex gratia . I doubt but ( notwithstanding these seeming Reasons ) the fore-named distinction and expositions of Scripture according thereto ; appeare vnto you at the first sight , strange , vncouth , farr besides the intent of the Holy Ghost , in all those fore-reckoned passages of Scripture . Let vs examine it a little more narrowly : and yee shall quickly perceiue ; that in this Schoole distinction , there is nothing but fraud & shifting . ( By workes done , by the strength of Nature wee are not iustified . By workes done with the helpe of grace wee are iustified . ) This is the distinction : resolue it now into these tearmes which are more proper , & it runs thus . ( A man is not sanctified by those workes of the Mora●l Law which he doth without grace : but a man is sanctified by those workes of the Morall Law he doth by Grace . ) Both Sentences are squint eyed , and looke quite awry from the Apostles ayme in this dispute touching Iustification . Is it his intent , Rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy , by Morality , or outward workes of Piety ? or thus . That a Sinner cannot attaine to Sanctification by his owne strength : but he must attaine to it by the grace of God ? Take a suruey of the Chapter , and follow the Apostles Argumentation . All both Iewes and Gentiles are vnder sinne , verse 9. therefore ( euery mouth must be stopped ) and none can pleade innocency ; ( and all the world must be guilty before God. ) and so liable to condemnation , verse 19. What followeth hence now ? ( Therefore by the workes of the Law , shall no flesh be iustified in his sight , verse . 20. How strange were this Conclusion , taken in our Adversaries Construction . Ergo , By Obedience vnto the Morall Law done without grace no flesh can attaine Sanctification in his sight . For neither doth the Apostle speake of Sanctification , but of absolution as is apparant ; All are sinners against the Law , Ergo , by pleading innocency in the keeping of the Law , no Man can be wholy sanctified nor Iustified nor absolued from Blame in Gods sight . Nor yet will the Reason immediately annexed admit that glosse [ Workes without Grace ] By the workes of the Law shall no flesh be Iustified in his sight . Why ] For by the Law commeth the Knowledge of Sinne ] that is , By the Law Men are conuinced of Sinne , and declared not to be innocent . Which reason is not worth a Rush , according to our Aduersaries Construction . He that without grace shall doe the workes of the Law : he is not thereby made holy . Why ? Because the Law is the knowledge of sinne . The Law thus obserued tels him he is a sinner . In which reason there is no force , vnlesse it bee true on the other side . He that by the helpe of grace doth the workes of the Law , is thereby sanctified : because the Law thus kept tels him he is not a sinner , which is most vntrue . In as much , as not onely those which are destitute of grace ; but those that haue grace also , and by the helpe thereof , keepe the Law in some measure , are by the Law notwithstanding convinced to be sinners . The Apostle yet goes forward . ( If we be not iustified by the workes of the Law , by what then ? He answeres , ( verse 21. ) But now is the righteousnesse of God made manifest without the Law. ) We are iustified by the righteousnesse of God : But what is that ? It is ( saith the distinction ) that obedience to the Law which we performe by Gods grace . A glosse apparantly false . For the righteousnesse of God here is a Righteousnesse without the Law : But obedience to the Law , though performed with grace , is a Righteousnesse ( with ) the Law ; because t is the Righteousnesse of the Law. For t is all one , he that obeyes the Law by his owne strength ; if he doe it d perfectly he hath the righteousnes of the law , & he that obeyethit perfectly , by Gods grace , hath still the same righteousnes of the law , and no other . For so the Law be kept , it alters not the righteousnes thereof , that we keepe it by our own strength , that wee haue of our selues , or another helpe that giues vs strength to doe it . For then that strength which he giues vs is our owne . Which point duely obserued cuts in sunder the sinewes of this distinction ; for t is cleare the Apostle distinguisheth the Righteousnesse of the Law and of God as different in thir kindes : these make them to be one and the same thing , [ Obedience to the morall Lawe ] but done by diuers helpes ; one by meere nature : the other by Grace . This is most contrary to the Scriptures , and specially to that excellent place Rom. 10. 3. 4. &c. where the Apostle shewing the differēce betweene the Righteousnesse which is our owne or of the Law ; and that which is the Righteousnesse of God or Faith : tels vs. The Righteousnesse of the Law is thus described [ Th Man that doth these things shall liue thereby : ] but the Righteousnesse of Faith speaketh on this wise [ whosoeuer beleeueth on him ( i. e. Christ ) shall not be ashamed . ) Can any thing be more plaine ; then that the Apostle opposeth heere [ Doing of the Law ; and [ Beleeuing ] in Christ : Not [ doeing ] the Law by our owne strength , and doeing of the Law by [ Gods grace . ] These are Iesuiticall glosses that corrupt Apostolicall Doctrine , and strangely peruert the worke of Christ in our Redemption as if he had done no more for vs but this a ( viz. ) procured that where as we could not liue by doeing of the Law through our owne strength : God will now aide vs by his grace , that we may fulfil the Law , and by that Legall Righteousnesse obtaine Iustification and remission of Sinnes . We abhorre such Doctrine , and doe reiect as vaine and imaginary that distinction whēce such absurdities necessarily follow b More h might be sayed in confutation thereof , were it needefull : but we haue dealt long vpon this point , and t is time to hasten forward . By the way vnto the Iesuits Arguments in the defence of this Distinction We answere . 1 We confesse Faith is a worke , and in doeing of it we obey the Law , because ( as Saint Iohn speakes ) Iohn . 3. 23. [ This is Gods Commandment , that we beleeue in the name of his Sonne Iesus Christ. ] , And therefore the Gospell is called [ The Law of Faith. ] because the promise of grace in Christ is propounded with Commandment that Men beleeue it . But now we deny that Faith iustifies vs , as 't is a worke whi●h we performe in Obedience to this Law : It iustifieth vs onely as the Condition required of vs ; and an Instrument embracing Christs Righteousnesse . Nor can the contrary be proued . 2 The Iesuits are mistaken in the scope of the Apostle Rom. 3. whose intent is not to shew the Iew or Gentile could not attaine Sanctification without Gods grace ; by such Obedience to the Law ; as they could performe through the meere strength of Naturall Abilities . They affirme it strongly : but their Proofes are weake , being manyfestly confuted by the whole File of the Apostles disputation , who clearely and plainely exclude both Iewes and Gentiles , from being Iustified by the workes of the Law without making mention or giueing the least Intimation , by what meanes these workes must be performed , whether without grace or by the Helpe of grace . Yea it had been quite besides his purpose so to haue done . For the Apostles argument is cleare as the Light ; and strong as a threefold cord . All are Sinners against the Law , therefore by obedience vnto the Law , ( Let Men performe which way they list or can , without grace or with grace ) no Man is in Gods sight pronounced innocent , 3 To the Last argument out of Rom. 4. 4. we answere , The Apostle there proues : that the Faithfull , children of Abraham ; are not iustified by workes . Because Abraham the Father of the Faithfull was Iustified by Faith ; and not by workes . Where wee affirme ; That the Apostle excludeth all the workes of Abraham from his Iustification : both such as he performed when he had no grace , and those he did when he had grace . For those workes are excluded wherein Abraham might glory before Men. Now Abraham might glory before Men as well in those workes which he did by the helpe of Gods grace : as those which he did without it . Nay more in those : then in these . As in his obedient Departure from his owne Country at Gods command ; his patient expectation of the promises ; his ready willingnesse euen to offer his owne Sonne out of Loue and Duty to God , his religious and Iust demeaning of himselfe in all places of his abode . In those things Abraham had cause to glory before Men , much more , then in such works as he performed before his Conuertion : when he serued other Gods beyond the Flood . Therefore we conclude that Abraham was Iustified ; neither by such workes ; as went before Faith and grace in him : nor yet by such as followed after . This is most cleare by the v. 2. [ If Abraham where iustified by workes , he had wherein to glory : but not with God. ] Admit here the Popish Interpretation : and this speach of the Apostles will be false . Thus [ If Abraham were iustified by workes ] that is by such workes as he performed without Gods gratious helpe [ he hath wherein to glory ▪ ] viz. before Men : but [ not with God. ] Nay , that 's quite otherwise . For its euident . If a Man be Iustified by obeying the Law through his own strength : he may boldly glory before God , as well as before Men ; seing in that case he is not beholding to God for his helpe . But according to our doctrine , the Meaning of the Apostle is perspicuous . Abraham might glory before Men in those excellent workes of piety , which he performed after his vocation : and in mens sight he might be iustified by them . But he could not glory in them before God : nor yet be iustified by them in his sight . So then all workes whatsoeuer are excluded from Abrahams Iustification : and nothing lest but Faith , which is imputed vnto him for Righteousn●sse ; as it is v. 3. Whence it followes . That as Abraham : so all others are Iustified without all Merit , by Gods free grace and fauour . For so it followes , verse 4. 5. [ Now vnto him that worketh , the wages is not counted by fauour ; but by Debt : but to him that worketh not ; but beleeueth in him that iustifieth the vngodly , his faith is counted for Righteousnesse . ] These words runne cleare , till a Iesuite put his Foote into the streame to raise vp the Mudde . To him that worketh ] that is , which fulfileth the Righteousnesse of the Morall Law : [ the wages of Iustification and Life [ is not counted by fauour : but by debt ] for by the perfect Righteousnesse of the Law ▪ a Man deserues to be iustified and saued . [ But to him that worketh not ] that hath not fullfilled the righteousnesse of the Law in doing all things ; that are written therein : [ But beleeueth in him that iustifieth the vngodly ] That is relyeth vpon Christ , who by his Righteousnesse obtained absolution for him ( that is ) Rightousnesse in himselfe . ] His Faith is imput●d for Righteousnesse ] that is . He by his Faith ob●aynes I●stification in Gods sight : not by Merit of his owne , but Gods gratious acceptation of Christs Righteousnesse for his . But here our Aduersaries trouble the water by a false Inte●●retation . [ To him that worketh ] that is , say they that fulfil , the Law by his owne strength . Wages is not counted by fauour , but by debt , ] but if he fulfill it by Gods grace , his wages is pai●● him by fauour , not of debt . Where vnto we reply : That 1 This glose is a plaine corruption of the Text. For by workes in this fourth verse the Apostle vnderstands that kind of workes were of mention is made v 2 By which Abraham was not Iustified : and these as we haue shewed where works done by the helpe of Grace not by the meere strength of Nature . 2 And againe for the Assertion it selfe , namely [ He that fulfils the m●rrall Law by the helpe of Gods grace is iustified , by fauour not by debt ] we say t is ether a manifest falshood or at best , an ambiguous speech . For t is one thing to bestow Grace on a Man to fulfill the Law : and t is another thing to Iustifie him ; when he hath fulfilled the Law. If God should giue strength to a Man exactly to fulfill the Morral● Law that were indeed of his free fauour and grace : but when this man , that hath receaued this stre●gth shall come before God with the perfect Righteousnesse of the Law , pleading that in euery point he had done what was required God is bound in Iustice to pronounce him innocent , and of due Debt to bestow on him the wages of eternall Life . Adams case is not vnlike to such a Man. For God gaue Adam what strength he had : yet Adam fulfilling the Law by that strength , should haue merited Iustification and Life . Therefore when the Apostle speake 〈◊〉 all workes in the perfect fulfilling of the Law , he sai●h , that [ to him that worketh Wages is not counted by fauour but : but by debt : ] he speaketh exactly , and the Iesuits in excluding workes done by Grace comment absurdly . Thus much touching the third point concerning Mans Iustification by Faith alone : as also of the first generall Head promised in the Beginning . Namely , the condition required of vs vnto Iustification ( viz. ) Faith. SECT . 3. CHAP. I ▪ Of the righteousnesse whereby a man is iustified before God : that it is not his own inherent in himselfe : that in this life no 〈◊〉 hath perfection of holinesse inherent in him . I Proceede vnto the second Generall , of the Matter of our Iustification where we are to enquire what Righteousnesse it is , for which a Sinner is Iustified in Gods sight . Iustificat●on and Iustice a●e still coupled together ; and some Righteousnesse there must be , for which God pronounceth a Man Righteous : and for the sake whereof he for Gi●eth vnto him all his Sinnes . No● is a Sinner iust before God because Iustified : bu● hee is therfore Iustified because he is some way or other Iust. — The Righteousnesse for which a Man can be Iustified before God is of necessity one of these two . 1 Eyther inherent in his owne Person and done by himselfe . 2 Or inherent in the Person of Christ : but imputed vnto him . A Man is Iustified either by something in him and performed by him : or by some thing in another performed for him . The wisedome of Angels and Men hath not bin able to shew vnto vs any third Meanes . For whereas it is affirmed by some that God might haue reconciled Mankind vnto himselfe by a free and absolute parden of their Sins without the interuention of any such Righteousnesse , eithe● in themselues or in Christ whereby to procure it : to that we say That God hath seene it good in this matter rather to follow his owne most wise Counsailes ; then these Mens foolish Directions . T is to no purpose now to dispute what God might haue done , whether God by his absolute omnipotency could not haue freed Men from a Hell , by some other Meanes without taking satisfaction for Sinne from Christ : whether God ought not to haue the same priuiledge which we giue vnto any mortale King , freely to pardon a Rebell , and receaue him to fauour , without consideration of any goodnesse in him or satisfaction made by him , or ano● for him ? Or , whether Sinne doe make such a deepe wound in Gods Iustice and Honour , that he cannot with the safegard of either passe by it without amendes . Such question ▪ as these are vaine and curious prosecuted by idle and vnthinkfull ▪ Men , who not acknowledging the Riches of Gods 〈…〉 and grace in that course of their Redemption which god hath followed ; would accuse God of Indiscretion , for making much adoe about nothing , & teach him to haue go●e a more compendious way to worke , then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what God hath not tell him what he might or should haue done . According to which course of his now reuealed will we know that God hath declared his euerlasting hatred against Sinne ▪ as that thing which most directly and immediately opposeth the Holynesse of his Nature , and the Iustice of his Commandments . We know that for this hatred which God beareth to Sin , no sinfull creature can be able to stand in 〈…〉 And therefore before reconciliation it was needefull , Satisfaction should be made where offence had bin giuen . Which seeing man could not effect by himselfe ▪ God thought it good to prouide a Mediator , who should in make peace betweene both . So that what euer may be imagined of possibility of other meanes to bring man to Life : yet now wee know that sicioportuit , Thus Christ ought to suffer , Luc. 24. 26. and that it ( Behoued him to be like vs that being a Faithfull high Priest , he might make Reconciliation for our Sines . ) Heb. 2. 17. Leauing then this new way to Heauen neuer frequented , but by Imagination ; let vs follow the old wayes of Iustification that the Scriptures haue discouered vnto vs : which are two and no more . Either by our owne Righteousnesse and workes : or by the Righteousnesse & workes of another ( viz ) Christ. The former is that way whereby Man might haue obtayned Iustification and life , had hee not bin a Sinner . But now , Man , that is a Sinner , cannot be Iustified and saued : but onely in the later way ( viz. ) by the Righteousnesse of Christ the Mediator . This Duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a Sinner : as shall appeare in the processe of our Discourse wherin we shall first remoue [ our owne Righteousnesse : that so in the second place we may [ establish the Righteousnesse of Christ ] as the onely Matter of our Iustification in Gods sight . By our owne Righteousnesse we vnderstand as the Apostle doth Rom. 10 ▪ [ The Righteousnesse of the Law or of workes ] which is twofold . 1. The fulfilling of the Law whether by the [ Habituall Holynesse of the Heart : or by the [ Actuall Iustice ] of good workes proceeding thence For the Law requires both , That the P●rson be Holy ▪ endued with all inward qualities of [ Purity and Iustice ] and that the workes be Holy being performed for Matter and all the Circumstances , according to the Commandment . 2 The satisfying for the Breach of the Law. For he that makes full satisfaction to the Law , which is broken , is afterward no debter to the Law : but to be accounted Iust and no Violater thereof : We must now enquire touching these two : whether a Man can be Iustified ▪ by his owne O-Obedience to the Morall Law ▪ Secondly , Whether he can be iustified by ▪ his owne Satisfaction for Transgression of the Morrall Law. Concerning which two Quaeres : we lay downe these two Conclusions which are to be made good . 1 No Man that is a Sinner is Iustified by ▪ his owne Obedience to the Morrall Law. 2 No Man is Iustified by his owne satisfaction for his Transgression . For the former . It is the Conclusion of the Apostle Rom. 3. 20. Therefore by the workes of the Law shall no flesh be Iustified in his sight ] which we proue by these Arguments . The first shall be that of the Apostle in the forenamed place which stands thus . Whosoeuer is a Transgressor of the Morall Law : he cannot be Iustifi●d by his Obedience thereto . But euery Man is a Transgressor of the Morall Law. ergo , No Man can be Iustified by his obedience thereto . The Maior is an vndeniable Principall in Reason . It being a thing Impossible that a party accused as an offender should be absolued and pronounced innocent by pleading Obedience to that Law which he hath plainely disobeyed . Wherefore the Apostle takes this Proposition for granted in these words of his [ For by the law commeth the Knowledge of Sinne ] v. 20. That which conuinceth vs to be sinners : by that t is impossible we should be declared to be righteous . that plea wilneuer quit vs ; which proues vs guilty . Yea t were not onely folly , but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused . The Maior then is certaine . The minor is no lesse . ( viz. ) That euery man is a transgressor of the Morall Law ) If any Sonne of Adam will deny this , his owne conscience will giue his tongue the Lie : and the Scriptures will double it vpon him . Which hauing concluded [ a all vnder Sinne ] averre . That b [ If we ( an Apostle not excepted ) say We haue no sinne we deceaue our sel●es and the truth is not in vs. ] Yea ( If c we say we haue not sinned , we make God a her , and his word is not in vs ] The conclusion then is vnfallable ( That by the Obedience of the Morall Law , no Man shall be iustified ( that is ) quitted & pronounced innocent before Gods iudgment seate . ] This Aposticall argument vtterly ouerthrowes the pride of Man in seeking for Iustification by the Law : and it is of so cleare euidence , that the Aduersaries of this Doctrine cannot tell how to avoide it . But , for asmuch as many exceptions are taken , and shifts sought out , for the further manifestation of the force hereof against gainsayers of the truth : it will be requisite to examine there euasions . Which we shall doe in the next argument . Which is this . 2 Whosoeuer hauing once broken the Law & can neuer after perfectly fullfill it : he cannot be Iustified by his obedience thereto . But Man hauing once broken Gods Law can 〈◊〉 after that perfectly fullfill it . Ergo , Man cannot be Iustified by Obedience of the Law. The Maior of this Argument is framed vpon another ground then the former & opposed vnto that erronious tenent of our Aduersaries . [ That howsoeuer a man be a sinner against the Law , yet neurthelesse afterward be may be iustified by his obedience of the Law. Because God for the time following ▪ giues him grace perfectly to fulfill it . ] Which opinion is directly contrary to the reason of the Apostle which is : [ That once a sinner , and alwayes vncapable of Iustification by the Law : for how should the Law declare him innocent that hath , though but once transgressed against it . ] Hee that hath stollen in his youth , and euer after liued truly and iustly , can neuer quit himselfe in Iudgement from the guilt and punishment of thee very by pleading , he hath kept the Law in his latter Times . Obedience that followes after , iustifies not from the guilt that went before . As we shall see more ●ereafter in the point of Mans satisfaction . But let vs grant that the Law though once broken , yet afterwards fullfilled would Iustifie a Man : we here defend the Minor ( That Man hauing broken G●ds Law , can neuer after wards perfectly fullfill it ) and so by that meanes also he is excluded from Iustification by it . This Proposition the Romanists will not yeeld to , with out strong proofe : Let vs explaine it and confirme it . The Proposition may beset downe in these termes [ No Man whosoeuer can perfectly fullfill the Morall Law in this Life ] Man heare we consider in a two-fold estate of Nature of Grace . Touching man in the estate of nature , it is a greed on both sides that the keeping of the Law is vtterly and absolutely impossible vnto him . But concerning Man regenerate and iustified , they of Rome affirme he may keepe the Law : wee of the Reformation granting that absolutely it is not impossible ( for we will not say ; but God might if he saw good bestowne such perfection of grace vpon a Regenerate Man , that afterwards he should Liue without all 〈◊〉 , and be translated to Heauen without death ) yet , according to the order which God now holdeth in bringing Man to saluation ; we deny that there euer was or euer will be any Mortall Man that hath or shall perfectly fulfill the Righteousnesse of the Morall Law : This shall appeare vnto you , by parting the Righteousnesse of the Law into its branches , whereby you may see what it is to fullfill the Law , and how impossible it is so to doe . The Righteousnesse required by the Morall Law is of two sorts . 1 Habituall , in the inherent holinesse of Mans whole person , when such gratious Qualities are fixed and planted in euery faculty of soule and Body : as doe dispose and incline the Motions of both onely vnto that which is conformable to the Righteousnesse of the Law. That such Righteousnesse is required by the Law , is a plaine Case and confessed ; That which commands the good , or forbids the euill action ; doth command the vertuous and forbid the vitious Habit too . He that lookes for purity in the streame , cannot but dislike poyson in the Fountaine : and God that commands vs to doe good , bids vs also to be holy ; nor can wee doe the one , vnlesse we doe the other . And therefore the Apostle ioynes both together . [ The end of the Commandement is loue , ( but where ? ) out of a pure heart . ] 1 Tim. 1. 5. 2 Actuall , In the exercise of all good workes enioyned by the Law , and forbearing the contrary euill workes . Whether these good or euill workes be inward in that spirituall obedience which the Law required ; ( viz. ) in the right ordering of all the motions of our soules , that euery one of our Thoughts , Imaginations , Purposes of our minde , and all the secret workings and stirrings of our affections , be altogether employed vpon Piety and Charity , not so much as touching vpon any thing , that is contrary to the loue of God , or our neighbour . Or , whether these good and euill works be outward in the bodily obedience vnto the Law , in doing all and euery externall dutie of Religion towards God : of Iustice and Mercy towards man ; and in leauing vndone the contrary . Further this actuall righteousnesse of the Law is to bee considered two wayes : 1 As it respects all the Commandements , and so that righteousnesse is onely perfect , which fulfils all and euery particular precept of the Law. 2 As it respects any one Commandement , or any one dutie therein contained . And so we may call that righteousnesse perfect , which exactly performes any one point of the Law , though it faile in others . So you see what is to be done of him that will perfectly fulfill the Law : let vs now see whether any man can doe so , or no. We say no man can doe it ; and we make it good in the confirmation of these three Propositions . 1 No man in this life hath perfection of grace and holinesse inherent . 2 No man in this life can fully obserue all those good workes both inward and outward which the Law requires . 3 No man in this life can performe any one particular good worke so exactly , that in euery point it shall answer the rigor of the Law , and Gods seuere iudgement . For the first we proue it by this Argument ▪ Where sinfull corruption remaines in part , there in herent holinesse is not perfect . But in euery Man during this life there remaineth sinfull corruption . Ergo , In no man is there , during this life , perfect inherent holinesse . The maior is without exception . For he that is part bad and sinfull , t is not possible , he should be totally good and holy . The minor is most euident by Scriptures and each Mans experience and reason it selfe . Gal. 5. 17. The Apostle describes the Combat that is betweene the flesh and the spirit , ( that is ) betweene corruption and grace , in a man regenerate . [ The flesh lusteth against the spirit , and the spirit against the flesh : and these two are contrary one to the other , so that ye cann●t doe the same things that yee would . ] Who can say that holinesse is perfect in that mā , in whō corruption of Nature , not onely troubleth , but hindreth grace in its holy operation ? Shall we say this contention lasts but for a while after a man is newly regenerate : but in successe of time the Spirit gets an absolute victory , corruption being not only ouer-mastered ; but also annihilated ? If we say so , experience will accuse vs , & conscience will iudge vs to be Lyars Where is that man , and who is he named , that can say , he findes no rebellion or distemper in his affections or desires , no disorder in any motion of his soule : but that all within him is sweetly tuned vnto obedience , without iarre and discord arising from corruption ? Certainely that humble confession of a most holy Apostle , may cause blushing in any such proud Iustitiary ▪ Had Paul the body of sinne in him , and hast thou no●e ? He fights and wrestles , [ against the Law in his members , rebelling against the Law of his mind . ) yet he is so checkt and mated by it , that [ He can neither doe the good hee would , nor auoid the euill he would not , when he would doe well , euill is still present with him . ] And so tedious is this toyle vnto him ; that he complaines of it at the very heart , and cries out bitterly for helpe in this conflict . Whereupon though he haue helpe from God through Iesus Christ , yet hath hee not full deliuerance from this inherent corruption ; but is faine to conclude in this pittifull manner , [ So then I a my selfe in my minde serue the law of God : but in my flesh the law of sinne . ] Euen Paul serues God in the better halfe of him : doe what he can , sinne will haue a place in his heart , & a part of his seruice , though he be vnwilling to yeeld it . If any will compare and preferre himselfe to this holy man : he may prooue himselfe prouder , but better then him he cannot . T is arrogance for a simple Fryer to claime perfection , when so great an Apostle disauowes it . He that will not acknowledge that corruption in himselfe , which Paul ( in the name of all ) confesseth in his owne person ; t is not because such a one is more holy then the Apostle : but because he is ignorant , and sees it not ; or high-minded and scornes to be knowne of it . Furthermore , Reason confirmes what Scriptures and experience doe witnesse ; ( viz. ) that sinfull corruption will hang fast vpon vs vnto our dying day : for if we suppose an vtter abolishment of sinne and corruption in our Nature ; it must needes follow , there will neuer be any sinfulnesse at all in our workes and liues . Where the Habit is perfect , the Action is so too : and a sweet Fountaine cannot send forth bitter waters . Wherefore seeing not the best of men can liue without manifold actuall sinnes : It it apparent , that this ill fruit comes from a bad humour , in the tree , and this defect of actuall obedience , comes from the imperfection of habituall holinesse . This is sufficient for Iustification of the truth of our first Preposition [ That inherent holinesse in this life , is not perfect ; ] Because t is alwayes coupled with some sinfull corruption . But here our Adversaries cry out with open mouth , that we maintaine moastrous propositions . Namely b That there is n● inherent holinesse in a man that 's iustified , that after Iustification , a man still remaines a sianer and vniust . That in Iustification , sinne is not abolished , but onely couered with Christs mantle . Thence they fall to their Rhetoricke , That all Calvinists are but painted Sepulchers , faire without full of rottennesse within . Like foolish Virgins that haue no oyle of their owne : But thinke to be supplyed by that of other folkes . Like Wolues in a Lambes skinne , which hides , but takes not away their rauening and fierce nature . Like a leprous person in fine cloathes ; that lookes to be fauoured and imbraced by his King , because his is well apparelled . For this is ( say they ) to teach , That a Man iustified is yet a sinner in himselfe . That corruption , filthinesse , and vncleannesse remain in him , when yet in Gods sight he is accounted pure and cleane , because hee hath hid himselfe v●der the cloake of Christs righteousnesse . Whence also they tell vs it well follow , Wee make Christs body monstrous , a holy , beautifull head ioyned to filthy leprous members . Christs marriage polluted ; A most holy and faire Bridegroome coupled to a foule deformed Spouse . To this we say . Truth is modest ; yet shee will not bee out-faced with bigge words . Their eloquence hath slandered ; partly vs , partly the truth . Vs , in that they affirme we deny all inherent righteousnesse in a person iustified , which is an impudent calumny . The truth , in condemning that for an error which is sacred verity taught vs by God in the Scriptures , ( viz. ) That a person iustified , is yet after that in himselfe in part sinfull . This we still teach and maintaine for a truth , firme as the foundation of the earth , that cannot bee shaken , namely , That although a Iustified person is by the grace of the Holy Ghost dwelling in him made inherently holy : yet this sanctity is not that perfect purity of the heart , which the Law requires , because some degrees of impurity and corruption doe dwell in him till death . And therefore the most iustified person liuing , is yet in himselfe partly sinfull and vniust ; but the sinfulnesse is pardoned vnto him in CHRIST . Against this the R●manists contend , labouring to proue , that in him that is iustified . Sinne doth not remaine at all : but is vt●erly abol●shed . They proue it by such Arguments as these . 1 The Scriptures testifie , That Christ is the c Lambe of God , that taketh away the sinnes of the world . That Hee was d offered to take away the sinnes of many . That in Repentance , our sinnes are e blotted out . That God will subdue our iniquities and f cast our sinnes into the bottome of the Sea ; in allusion to the drowning of the Aegyptians in the red Sea. Wherefore if sinne be taken away , blotted out , drowned in the Sea , like the Aegyptians : then sure it is abolished , and remaines no longer . 2 They prooue it from the Properties which are ascribed to Sinne ; as namely these . 1 Sinne is compared to spotts , staines and filthynesse : but from thence we are washed by the powring on of ( cleane a water ) vpon vs ; and by the ( Blood of Christ. ) 2 Sinne is compared to Bonds , Fetters , & the Prison , whereby we are holden captiue vnder the power of Satan : Now Christ hath broken these Chaines and opened these prison doores , hauing ( deliuered us c from the power of darknesse ) and ( redeemed d us from all iniquity ) & ( made us free e from Sinne to be come the seruants of Righteousnesse . ) 3 Sinne is compared to sicknesses , diseases , & wounds . Now God is the best Phisition , the most skilfull Chirurgian : and where he vndertakes the Cure , he doth his worke throughly : he cures all diseases and each on perfectly . He doth not spread on a sick Man a faire Couerlid , or couer a festred wound with a faire cloth , as Caluin imagines : but by a purgatiue potion he expelles the disease , by a healing plaister he cures the wound . So that there is not left , nor corrupt matter , nor dangerous sore , that can proue deadly according to that Rom. 8. 1. ( There is no condemnation to those that are in Christ Iesus . ) that is . There is no matter at all for which they deserue Condemnation , as those expound . 4 Sinne is likned to death , nay it is the spirituall Death of the Soule . Now he that is iustified is restored to Spirituall Life , and where Life is there death is quite taken away , seing a Man cannot be aliue and dead both together . Wherefore the Apostle saith Rom. 6. 6. [ Our old Man is f crucified with him , that the Body of Sinne might be g destroyed , that hence forth We might not serue Sinne ) and v. 11. ( We are dead vnto Sinne. ) Hence they conclude . If the filthinesse of sinne be washed away , the Chaines of sinne broken , the Diseases and hurts of Sinne healed , the Death of Sinne abolished : then it followes , that Sinne is quite exstinguished , and remaines no more in those that are iustified . 3 They argue thus . If Sinne remaine in those that are iustified and be onely couered : then God either knowes of the sinne or knowes it not . To say he were ignorant of it were blasphemy ( all h things being naked and bare before his eyes . ) If he know it , then either he hates it or he hats it not . If he doth not hate it how doth the Scriptures say true that he is a ( God that hateth Iniquity . ) If he do hate it thē certainly he must punish it : God cannot see a fault and hate a fault but he must also punish it to . If he punish it , then he which is iustified shall yet be condemned which is absurd . Vnto these Arguments we answere . Vnto the two former thus . When we say Sin remaines in a Man regenerate and Iustified we must distinguish the ambiguity of the word Sin. In Sin , to vse that distinction which is authenticall with ou● Aduersaries ; There are three things . 1 The offence of God , which is the fault . 2 The obligation vnto eternall punishment , which is the guilt . 3 The staine or pollution of the soule , ( viz ) the inherent vitious inclination of it vnto euill . From whence the fault committed first issued , and which by committing of the fault is augmented . For euill once committed leaues a further pronnesse in the heart to doe it againe . This we call the corruption of Sinne. Thus then we answer . Sin doth not remaine in those that are iustified , & regenerate in the two first respects , viz. of the fault and the guilt , both which are takē away by the death of Christ. But Sin doth remain in the regenerate according to the 3 respect , ( viz. ) the vitious quality and corruption thereof , inherent in the soule : We shall explaine these answeres , and apply them to the Arguments . We say then ; That the fault & guilt of sinne in the regenerate , is vtterly abolished by the death of Christ. Which we doe not take in such a sense as this . That in a man regenerate there is not at all any one fault or guilt to be found , for to say that a man regenerate , when he sinnes , were neither faulty nor guilty , were a grosse vntruth , ● seeing t is impossible that man should sinne , yet God not be offended ; that man should sinne , and yet not be guilty , and deseruing eternall death . Wherefore we confesse that in the holiest of men , if they sinne , there 's a true fault , and God is displeased with it ; there is also true guilt , and for it they deserue to goe to Hell. But yet this truth also must be acknowledged withall , that all faultinesse and guiltinesse are quite abolished and taken away from them by Christ , because that both are pardoned vnto them . God is offended ; but yet they feele not the wofull effects of his indignation : because in Christ hee is graciously contented to be reconciled with them . Againe they haue deserued euerlasting death : but they come not to the paines thereof , because freed from the punishment by Christs satisfaction . Thus then we vnderstand the first part of the answere . That the fault and guilt of sinne is vtterly abolished , that is , totally pardoned vnto the Regenerate , by meanes of Christ , so that no finall eternall punishment shall befall them therefore . The other part . That Sinne ( in the uitious quality and corruption if it remaine in Men iustified ) we vnderstand with this necessary a Limitation , That it remaines in them not in its power and strength : but in its Being and Life . It hath vitam : but not Regnum . It reignes where there is no Grace at all : but it liues euen where Grace is . which though it mightily a bate to power of it : it cannot vtterly d●stroy its being . Hence now its easy to vnty the Arguments . Sinne is taken away , b●otted out , drowned in the bottome of the Sea , in regare of those mischieuous effects which sinne would haue brough on vs : God is reconciled , the obligation , to punishment cancelled ; and all the power , force , & strength of Sin defeated ; So that like the dead Egyptians they can no longer pursue the Israelites to annoy them , not shall stand vp as an aduersary in iudgment to condemne vs. The Guilt of Sinne is washed away totall by the blood of Christ : the filthynesse of corrupted Nature is in part by Degrees clensed by the Spirite of Christ powred on vs in his sanctifieing Grace . The Fetters and bonds of Sinne , whereby we were held in bondage vnder condemnation , these are quite broken asunder : but those chaines , whereby with Paul , Rom. 7 ( we are led captiue ) to disobedience are some broken , all weakened . We are freed from the power of Satan and feare of Hell : but not wholly freed from Sinne , whereby we are often captiues against our will. Sinne is a sicknesse , and God is the Phisitian ; a wound , and God is the Chirurgian , true : but the cures neither perectly , yet correct that word . He cures our sicknesse and sores perfectly : but not suddainely , where he begines the worke he will finish it : but he will not doe all in a day . The cure begins and goes onward to perfection during this life : but t is neuer finished till after death . He forgiues b all our iniquity and that 's done ●utirely and totally [ and healeth all our infirmities ] : but this is by degrees , not all at once . In which course God hath no cause to feare the censure of a Iesuite for vnskilfulnesse nor stands he in need of Mans counsaile , for prescription , nor Mans helpe to hold his hand in working , if the Cure goe on more slowly then our foolish hastinesse thinkes fit . That 's fit and best what God thinkes so : and if we count him faithfull and wise in his art ; t is our duty to take his aduice : but saucy persumption to giue him any . Lastly , where Sinne is said to be the ( Spirituall Death of the Soule ) and so Life being restored in Iustification Death must needes be quite abolished : the weaknesse of this Argument appeares streight , if the metaphoricall terme be changed in to proper . The death of Sinne is either the Separation of all grace from the Soule , or the Separation of Gods Fauour from the Soule . We are dead in trespasses and Sinnes both waies : In regard that in the state of vnregeneration the Soule is vtterly destitute of all Grace and goodnesse : and also be cause in that condition it is liable to eternall Death . Now the Death of Sinne that is eternall death in the perpetuall Losse of Gods fauour this is cleane taken a way from him that 's regenerate . Christ by his death hath purchased to him Life and immortality . But touching that other ; ( death ( that is ) the want of all inherent Grace in the Soule ) They say . That in Regeneration Grace and Holynesse is restored to the Soule , yet not so perfectly as to abolish euery degree of Sinnefull Corruption . Before Regeneration the Soule had no grace atall and so was vtterly dead but it followes not , That therefore in Regeneration , it hath all grace giuen it in all perfection , and so made perfectly aliue : what euer harshnesse there is in the Metaphore , the plaine termes in this case are smooth enough . A Man may be at once a liue and dead , that is , at once a Man may bee partly holy , and partly sinnefull . [ Our old Man is crucified with Christ vpon whose Crosse it receaued a deadly wound ; ( because Christ by his sacrifice hath procured the sending of the Holy ghost into the hearts of the Elect ; who by sanctifying them , abolished their naturall corruptions by degrees . [ That so the body of sinne might be destroyed . ] that is , not presently annihilated : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength , made vnable to worke strongly in vs. [ That henceforth we might not serue sinne . ] Though alwayes we should haue sinne in vs. So are we [ dead to sinne ] not as if sinne were vtterly dead in vs ; or had no more working in vs , then it hath in a dead carcase : but because the guilt of sinne is fully taken away , and the power of sinne hat● receiued a deadly wound , doth bleed out some of its life now , and shall infall●bly bleed out the last drop of its life hereafter . Vnto the third Argument , we answere thus , That the Hornes of those Dilemma's be made of wood , and may be easily battered . We say then that God sees and knowes the sinfull corruption which is in the regenerate ; for wee cannot assent vnto that wilde and franticke imagination of some ; who haue troubled the quiet of some places in this Land , by preaching that God doth not , nay cannot see any iniquity or matter of blame , in those that be in Christ Iesus . We beleeue that nothing is hid from his eyes : nor be our sins lesse visible to him then our graces . God knowes what sinnes his children commit , he iudgeth them to be faults , and such as deserue his infinite wrath . Yea , to goe further , as hee sees the sinne of the regenerate : so he hates it with a perfect hatred ; it being impossible , that his pure eyes should behold impurity and loue it . But now what followes hence ? If he see it and hate it , then he cannot but punish it . True , that consequence is certaine . But what 's next ? If God punish that sinne which is in the Regenerate how then is their sinne couered and their iniquities forgiuen ? How doth hee account them Iust , whom he knoweth and punisheth for vniust ? Here 's a Sophisme . He sees sinne , and hates sinne , and punisheth sinne of the Regenerate : Therefore he punisheth it in , and vpon their owne persons . That 's a non sequitur . Hee punisheth it , but t is in the person of Christ [ who hath troden the Winepresse , ] of the fierce wrath of God conceiued against all sinfulnesse whatsoeuer in his Elect : by which meanes his hatred towards the sinne of the Regenerate , is fully satisfied , and also his loue towards their persons procured . He graciously passeth by their iniquity , pardoning vnto them what he hates , and hath punished in Christ : in which respect he may be truly said not to see that sinne in them which he will neuer punish in them , and to couer that sinne which shall neuer bee layed open in iudgement against them . CHAP. II. No man can perfectly fulfill the Law in performing all such workes , both inward and outward , as each commandement requires , against which truth Popish Obiections are answered . ANd thus much touching the first Proposition and the first point wherein Man fals short of his obedience to the Morall Law , ( viz. ) in the imperfection of habituall inherent holinesse . We goe on vnto the next Proposition , touching Mans actuall Obedience vnto the whole Law. Where we teach , That no man can perfectly obey the Law in performing all such workes , both inward and outward , as each commandement requires . A man would thinke this point needed no other proofe but onely experience . In all the Catalogue of the Saints , can you pricke out one that after regeneration , neuer committed sinne against the Law ? We shall kisse the ground he treads on , if we know where that man haunts , who can assure vs that since his conuersion he neuer brake the Law. Shall we finde this perfection in a Monkes Cell , or in a Hermits Lodge , an Anachorites Mue , vnder a Cardinals Hat , or in the Popes Chaire ? All these are Cages of vncleannesse , not Temples wherein dwells vndefiled Sanctity . Neuer to sinne ; that 's a happinesse of Saints and Angels , with whom we shall hereafter enioy it : but whilst w●e are mortall we can but wish for it . [ Thy Law , ( saith Dauid ) is exceeding large . ] It compriseth in it not a few , but many and manifold duties . Good workes are by a kind of Popish Soloecisme brought to a short summe Prayer , Fasting , and Almes-deedes . These are eminent among the rest : but not the hundreth part of the whole number . There is besides a world of duties enioyned , and as many sinnes forb●dden : each Commandement hath it seuerall Rankes , euery duty its manifold Circumstances ; to reckon vp all , were a businesse which the wit of the subtilest Iesuite , or the profoundest Diu●ne could hardly master . To performe them is a taske , which is beyond the strength of the holiest Man , who in finding it a great difficulty to doe any one well , would forthwith iudge the performance of so many an impossibility . But if this suffice not ; we haue expresse Scriptures to proue that no man doth actually obey the Law in all points . Such places are these : ( 1 ) 1 Kings 8. 46. There is no man that sinneth not . ( 2 ) Eccles. 7. 20. For there is not a iust man vpon ea●th that doeth good and sinneth not . ( 3 ) Iames 3. 2. In many things we offend all . ( 4 ) 1 Iohn 1. 8. If we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. Whence we conclude , that [ de facto ] neuer any man did keepe the Law : but brake it in some , yea , in many things . And therefore we say that the dispute of our Aduersaries , touching the possibility of keeping the Law , vanishes to nothing . For seeing no man hath , or will euer actually keep it ( as the Scriptures witnesse ) to what end serues all the quarrelling a●d dispute about the possibility of keeping it . No man shall be iustified by the Law , because he hath a power to keepe it if he list : but because he hath actually kept it . Whence it is manifest that the reply of our Aduersaries is ridiculous . No man indeed doth keepe it : but yet they may if they will. For 1. what is that to Iustification ? Can a man that 's regenerate be iustified by his obedience of the Law , when yet after his regeneration hee doth not keepe it ? 2. And againe . How know these men that there was , or is , such a power in the Saints to keepe the Law , when yet the world neuer saw it brought into Act ? Is it not more probable that what neuer was nor will be done , neuer could nor can be done ? Were they all idle , and did not doe their best endeauour ? T is true , none doth so much good as hee should and might ; but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might . What shall be said of Saint Paul , ( Phil. 3. 12. ) He confesseth that himselfe was not yet perfect : but that he sought after it . How ? negligently ? No , with great diligence and intention . He followed after . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] v. 12. and that eagerly , Reaching forth to catch the things that were b●fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 13. And pressing towards the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 14. Here was diligence , and we cannot say that Saint Paul did not doe his best . Did Paul then fulfill the Law ? It seemeth so , for here we see he was willing , and in another place Bellarmine tels vs he was able , for so we haue it , Paul. 4. 13. I can doe all things through Christ that strengtheneth me : that is , fulfill the Morall Law by the grace of Christ. Now if hee were willing and able , then certainly he kept it . Nay t is certaine he did not keepe it . Witnesse the Testimony of himselfe . I doe not the good things which I would : but the euill which I would not , that doe I Rom. 7. 19. Where is the fault then ? In the Apostles will ? No , T is plai●e he would haue done it . Wast then in his ability ? Yea , this was it . to will was present with him : but he found no meanes to performe that which is good verse 8. The Iesuite then abuseth vs with a false exposition of of that place to the Philippians interpreting it of the Apostles ability to performe the morall Law , which himselfe meant concerning that strength where with Christ enabled him vnto contentation and patience in all conditions whatsoeuer . Paul was able to beare all afflictions patiently , to vse prosperity soberly : but to fullfill the Law in all things perfectly he was not able . And if he were not , who is ? We conclude that the actuall Obedience of the morall Law in fulfilling all the commandements exactly , is impossible to a regenerate Man in this Life . Let vs now take a short survey of our Aduersaries Arguments whereby they would proue That actuall obedience to the whole Law is not onely possible : but allso very easy to the regenerate and Iustified . They are those . ● That burden which is light may be carried without shrinking vnder it , that yoake which is easy , is worne without paine ; those commandments which are not burdensome , may be obserued without difficulty . But such is the morall Law. [ My yoake is easy and my burden light ] Mat. 11. 30. [ This is the loue of God that ye keepe his cammandments , and his commandments are not c grieuous . ] 1 Iohn 5. 3. Ergo , The Morall Law may be easily obserued . To this we answere , That the place of Matthew is to be vnderstood not of the Morall Law : but of the yoake and burden of the crosse and afflictions which euery one must beare , that will follow Christ and obey the Gospell . To those that are wearied and laden with the Crosse , Christs speakes by way of Consolation , telling them whether to resort for helpe . ( Come to me and I will giue you rest ) that is comfort and deliuerance . 2 Then he perswades them to patience vnder their affliction . ( Take vp my yoake vpon you ) and beare it chearefully , which is persuasion he strength theus with three arguments . 1 From his owne example . ( Learne of me ) to doe and suffer as I doe , enduring so many persecutions and afflictions with all meeknesse and patience . For I am meek and lowly in heart , quietly bearing all wrongs and indignities from man without murmuring against God , repining against man , seeking revenge at their hands that haue vniustly persecuted mee . 2 From the successe of this patient enduring according to CHRISTS example . And ye shall find rest vnto your soules ; comfort in affliction , seasonable deliu●rance from affliction . 3 From the Nature of such crosses . For my yoake is easie , &c. Though they be yoakes and burdens which for the present seeme grieuous : yet they be easie , they be light , because Christs yoake and Christs burden which he layes on all his true Disciples that follow him , and which hee will giue them strength to support and beare out with cheerefulnesse . This seemes the most naturall interpretation of this place , & it is most agreeable to the twelfth Chapter to the Hebrewes . Where the like Arguments are vsed to comfort the godly in such afflictions , as follow the profession of the Gospell . But yet if we vnderstand it of the yoake and burden of the Law : We answere to it , and that place in Iohn , That the Commandements of God are not grievous to the Regenerate ; not because they can perfectly and easily fulfill them : but because that which made them intollerable and vnsupportable vnto them , is now taken away . What 's that ? The rigor of the Law in requiring of euery man exact obedience , vnder paine of the curse of eternall death . Here was the vneasinesse of the yoake which punched man in his sinfull state ; this was the wai●ht of the burthen , vnder which euery man out of Christ must needes be crushed and sinke downe to Hell. Now Christ hauing fulfilled the Law , and satisfied for all our trangressions thereof , hath made this yoake easie for the neckes , and this burthen light vpon the shoulders of the Regenerate ; because though they be tyed to obey ; yet not vpon those seuere tearmes of being eternally accursed , if they at any time disobey . Now they are assured their hearty obedience shall be accepted , so farre as they are able to performe it ; and where they faile they shall be mercifully pardoned . Which is a singular encouragement of a Christian heart , to shew all willing and cheerefull endeauour in obeying Gods Commandements , whereby he may giue good proofe of his vnfained loue vnto God himselfe . Againe we answere that his vneasinesse and burdensomenesse of the morall Law , is to be taken in regard of the Enmity and opposition which a carnall man beares vnto the obedience thereof . Vnto a naturall man it is the greatest toyle and wearisomnesse in the world , for him to be made to draw in this yoake . For him to bridle his desires : to checke his disordered affections ; to restraine himselfe of his pleasures ; to be tyed to the exercises of Religion ; to haue a lawlesse minde brought in subiection to a strict Law : Oh what a wearinesse is it , how he snuffes at it ? Hee chafes and sweats vnder such a burden , more then vnder the waight of ten talents of Lead . But now vnto a heart sanctified by grace , all such obedience becomes sweet , pleasant , and delightfull . The heart now loues the holinesse of the Law ; it b delighteth in the Law ; takes contentment in c the obedience of it , and is full of singular affection and desire after it . Whence , though it faile in many things through manifold infirmities and temptations : yet it ceaseth not in a willing , constant , and cheerefull endeauour to performe all . Grace fighteth with may difficulties , and in the combate takes many a foyle : but yet at last the victory falls on her side . For ( saith Saint Iohn , ) d He that is borne of God ouercommeth the world . So that The lust of the eyes , the lust of the flesh , and the pride of life ; which he vnderstands by the world , ( 1 Iohn 3. 16. ) preuaile not against him , to turne him away from the holy Commandement giuen vnto him . But he still obeyes cheerefully and syncerely ; though not euery way perfectly . This of the first Argument . The second is this . 2 If the hardest precepts of the Law may be kept ; then much more all the rest which are easier . But the hardest precepts may be obserued , — Ergo , the rest also . They proue the minor thus . Three precepts there are , which are most hard as all confesse . 1 Thou shalt loue the Lord with all thy heart . 2 Thou shalt loue thy neighbour as thy selfe . 3 Thou shalt not couet — The tenth Commandement . But now all these three commandements may be kept by the Regenerate . Ergo the rest ; and so the whole Law. Wee deny the minor of the Prosyllogisme ; and say that those three precepts are not to be kept perfectly by any man in this life . They proue it in each particular . 1 That a man in this life may loue God with all his heart . This they prooue . ● By Scripture . Deut. 30. 6. The Lord thy God will circumcise thy heart , and the heart of thy seed , to loue the Lord thy God with all thy heart , and with all thy soule , that thou mayest liue . This is a praediction or promise of that which was heretofore , and is still accomplished in the regenerate , who being sanctified and purified from sinne ( a worke of Gods Spirit in the heart figured by externall circumcision of the flesh ) should loue God with all their hearts . 2 By example of Dauid , who saith of himselfe , Psal. 1 9. 10. With my whole heart haue I sought thee ; and God also testifies of him : That he kept his commandements , and followed him with all his heart , to doe that onely which was righteous in his eyes , 1 Kings 14. 8. The like is recorded of Iosiah , 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart , and with all his soule , and with all his might , according to all the Law of Moses : neither after him arose any like him . These men then loued God with all their hearts . 3 By reason ; For to loue God with all the heart , carries one of these three senses . First , to loue him onely , and nothing else , and so wee are not commanded to loue God with all our heart , because we must loue our neighbour too . 2 To loue him tanto conatu , quanto fieri potest ; ( that is ) as much as may be . Nor is this commanded ( saith Becanus ) and yet if it were , who would say t were impossible to loue God as much as one can . 3 To loue God aboue all ( that is ) to preferre him before all creatures , before father and mother , as Christ did , Mat. 10. 37. and as Abraham did ; before his onely Sonne . Now this onely is to loue God with all the heart , and this , men may doe , as appeareth in the Martyres and others , who left all for Gods loue . Vnto these Arguments we answere . That it is not so easie a matter to loue God , with all the heart : as these imagine . a Bellarmine indeed makes a ( But ) at it . There is nothing required ( saith he ) of vs : But to loue God with all the Heart . As if it were as easily done , as spoken . But wee beleeue that in this ( But ) God hath set vp a white , which all the men in the world , may and must aime at : but none will shoot so steadily as to hit it . Vnto the place of Deuteronomy , we say . God therein tels vs what his gracious worke is in circumcising , or sanctifying our hearts , & what our bounden duty is thereupon ( viz. ) to loue him with all our hearts : the performance whereof wee must endeauour syncerely , chough we cannot doe it perfectly . For the examples of Dauid and Iosiah , who are said to follow the Lord with all their heart ; there is nothing else meant thereby : but a syncere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry ; as also for their owne particular conversation to liue vnblameably . For Dauid , t is a cleare case that not perfection ; but syncerity is his commendations ; whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things . How did he loue God with all his heart when hee defiled Vriahs bed , shed Vriahs blood , intended to murder Nabal , iudg'd away an honest mans Lands to a fawning Sycophant , with such other faults . The Prophet himselfe in that place in 119. Psal. witnesseth ; as the vprightnesse of his heart , [ With my whole heart haue I sought thee : ] so withall , the weaknesse and corruption of it ; against which he humblie craues Gods assistance in the very next words , [ Let me not wander from thy commandements . ] For Iosiah : t is plaine that this singular commendations is giuen him , because of his through reformations of the most corrupt estate of Religion , which was before his reigne . Wherein many Godly Kings before him had done something in redressing some abuses : but none went so farre in a zealous reformation of all , according to Moses Law. Wherefore the Text saith , that there was no King before him like vnto him , which cannot be meant absolutely of all , ( for Dauid is said to follow Gods will with all his heart ; as well as Iosiah : ) but since the time that Religion began to bee corrupted in the Iewish Church , there was none of all the Kings of Iudah , that was so faithfull as Iosiah , to restore all things to their first purity . Whence he hath the praise , that he turned vnto God more entirely , then any other King before or after him . But now from Iosiahs zeale in reformation to conclude , that in euery particular of his life he kept the Law perfectly , louing God with all his heart ; is a consequence , that wants strength of connexion . Vnto the reason from the meaning of the Law , we grant . That the first is not the meaning of it . But for the second , ( viz. ) That to loue God with all the heart , is to loue him as much as may be . The Iesuite hath no reason either to deny , that this is not commaunded ; or to affirme that if it were commanded , t is yet possible to doe it . Would any man say ; except he care not what he say , that God doth not command vs to loue him as much as may be ? Or will it bee a truth from any mans tongue , to say , that he loues God with as great perfection as may be ? It cannot . Which appeares thus . Gods will is , that we should loue him with all our hearts . Now Christ hath taught vs to pray . Thy will bee done in earth as it is in Heauen . Thence t is euident , Wee on Earth are bound to fulfill the Commandement of louing God : as the Saints in Heauen doe fulfill it . But now our Aduersaries themselues grant , that whil'st wee bee [ in viâ ] wee cannot loue God so much as we shall d ee [ in Patriâ ] Whence it followes , that no man can loue him so much as may be , and as he ought to doe : seeing no man hath his heart replenished with that measure of Diuine loue , whereof his Nature is capable , which either Adam had in his inoncency ; or the Saints haue in glory . Touching the third sense of the words , we grant indeed ; that to Loue God with all the heart , is to loue him super omnia , that is aboue all Creatures . But the Iesuites take here but one part of true loue of God. T is a singular part of Diuine loue , when the heart is so fixed on God : that neither the loue nor feare of any earthly thing can draw it from obeying of God. Which we say , is a matter wherein euery one failes in some kinde or other , more or lesse , though in the end may Martyrs and other holy men , haue herein by faith ouercome the world . But this is not enough vnto perfect loue , to preferre God before all Temporall paines and pleasures , profits or discommodities . He loues God with all his heart , not onely who loues him aboue all , but also obeies God in all . This is the loue of God , that we keepe his Commandements . He that for Gods loue will not obey Gods Law : he loues his sinnes more then God. Offend but in the least thing , there 's presently want of loue : for hee that will not doe as God bids him then , is voyde of that loue which moues him to obey at other times . He then that keepeth Gods word , in him is the loue of God perfect indeed . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Iohn 2. 5. Perfect obedience and perfect loue are inseparable . Now seeing the former cannot be found in mortall men : we cannot in them seeke for the latter . And therefore this Commandement [ Loue God aboue all things ] cannot be kept in this life . 2 That a man may loue his neighbour as himselfe . For which purpose they turne vs vnto Rom. 13. 8. Hee that loueth another hath fulfilled the Law. Because the Law is comprehended in this saying , Thou shalt loue thy neighbour as thy selfe , v. 9. and loue doth not euill to his neighbour : therefore is loue the fulfilling of the Law , vers . 10. And they bid vs looke Gal. 5. 14. Where we reade , For all the Law is fulfilled in one Word : Thou shalt loue thy neighbour as thyselfe . Hereto we answere . That there 's in these places , nothing that needs answering . We grant , that the loue of our neighbour as of our selues , is the fulfilling of the Law ; that is , of the second Table of the Law , touching our duty vnto man , and so much these places witnesse , commanding vs also so to doe . But now how doe our Aduersaries prooue out of these places , that men can perfectly ob●serue this Law. We yeeld the Regenerate loue their neighboars as themselues : but that perfection of loue , which in euery point fulfils the Law , doing our neighbour no hurt , but all good , in all our thoughts words and deeds ; this we cannot grant them , vnlesse vpon better proofes . Let vs goe to the tenth Commandement , which they say may be kept , that is , 3 Thou shalt not couet . This tenth Commandement of the Decalogue , is ( say they ) possible to be fulfilled by a Regenerate man. For three things must be obserued , touching this concupiscence or coueting forbidden in the tenth Commandement . 1 The vitious pro●enesse and inclination of Nature vnto baddesires , which is styled concupiscence in actu primo . As to haue a theeuish minde . 2 The inordinate motions of the heart immediately arising from that corrupt disposition , which preuent reason , and goe before consent ; as to desire another mans money : but sodenly vanisheth of it selfe , or vpon deliberation t is checkt . 3 The consent of the will , when either it takes 〈◊〉 mediate delight in such desires themselues ; as speculatiue f●rnication &c. or when it resolues to put in execution what the heart imagined ; as to lay a plot to spoyle another of his goods . The two former , the vitious disposition of Nature , and the inordinate desires that goe before consent : these be no sinnes ( say the Romanists ) and so not forbidden in the tenne Commandements . The last ( viz. ) Euill desires with consent , they be the very sins which are forbidden in that Commandement ; Whence they conclude that a Regenerate man may auoid the breach of this commandment ; seeing it is in the power of his will , whether he will consent vnto such motions of the heart or no : and if he doe not consent : then , hee sinnes not . Herevnto wee answere . That whereas they of Rome teach , that the Habituall vitiousnesse of Nature and the disorderly motions of the Heart which goe before Consent , are no Sinnes : they therein erre grossily against Scriptures and sound Reason . This the gift of these Men alwayes to iudge flatteringly and fauourably on Natures side : they concipt to themselues a God in Heauen like their God in Rome , Facilem Deum , one that will wincke at small faults , and graunt Indulgence by the Dozen . Looke what they iudge a small Matter God must be of there mind : or else they are not pleased . His Loue must fit there Humors ; what they thinke they can doe ; that God shall haue leaue to command or forbid : but if otherwise they 'le tell him to his face , that he is a foole ct a Tyrant , to command them that , which now they cannot performe . For God ( say they ) to require of a Man a freedome from all vitious Inclinations and euill desires , this were as mad an injunction , as for a master to command his seruant neuer to be hungry , or thirsty , hot or cold , and to threaten him , that hee should looke through a halter , in case it bee otherwise with him . This errour wee shall more conueniently speake of in the refutation of common and generall exceptions , which they make against all those proofes , that doe demonstrate the impossibility of keeping the Law , whereof this is one , that Concupiscence in the first and second act is not Sinne. But now whereas they affirme that it is in a Regenerate Mans power not to yeeld consent to the motions of Sin , and that therefore he may fulfill the Law which sayed ( thou shalt not lust : ) we graunt them that the Spirit may many times get the victory , ouermastring such vuruly motions of the heart : but this is not perpetuall . For who is there ( except extreamely ignorant of Grace and Nature ) but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affections of Sinne ] as the Apostle cals them , do work in them so strongly , vpon such circumstances and aduantages ; that they doe not only [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , combate and fight ] against the powers of grace : but also [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them ] and euen leade a Man regenerate captiue vnto the Law or command of sinne . The Apostle confesseth so much of himselfe Rom. 7. 23. Who yet was able to doe as much as he that thinkes himselfe best . And therefore what euer power we may seeme to haue not to yeeld consent : yet 't is certaine that we shall often faile in in our practise . This of the second Argument touching the obseruation of the obseruation of the hardest precepts of the Law : The third followes . 3 If a Man may doe more then the Law requires : he may certainely doe as much . But a Man may doe more then the Law requires . Ergo He may doe as much . The minor Bellarmine proues by the example of the young Man Mat : 〈◊〉 9. who telling Christ that he had obserued all the commandements and that from his youth ; our Sauiour bids him doe one thing more and then he should be perfect . [ If thou wilt be perfect , go sell that thou hast and giue to the poore and follow me . ] ver . 20. Now if the young Man had done this , he had done more then the Law required . In as much as whatsoeuer the Law required he had obserued formerly . For do you not beleeue him that he spake true ? [ All these things haue I obserued from my youth ] verse 9. Whereto we answere . That we doe not beleeue the Testimony of that vaine young Man touching his owne Righteousnesse . Who boosted of keeping the 2. Table in the outward duties thereof : when as yet he wanted inward Charitie towards his Neighbuor and Loue towards God. He auou●hed that he had kept all perfectly fulfilling that commandment [ Thou shalt loue thy neighbour as thy selfe : ] and there vpon is so bould as to aske Christ. what lacke I yet ; Christ to conuince him of his pride and wants , put him to the Triall . If thou hast such perfect Charity towards Man ; then certainely if God command thee to bestow , that a part , but all thy goods vpon the poore , vpon promise of better things to thy selfe : thy duty vnto God and singular Charity to Men , will make thee doe so . [ Goe then sell all that thou hast and giue a to the poore . ] Vpon this speciall Commandment , this couetous mind shews it selfe . Nay , 't is plaine he loued not his Neighbour , so well as his riches . He is neither so dutifull to God ; nor charitable to the poore : as for either of their sakes , to part with his possessions . But , might he say , what ? will not ordinary almes , or a little more then ordinary serue the turne ? Must I giue away all . Ind●ede the Law requires that I be mercifull to the poore : but where 's any Law that bids me sell my whole estate and distribute to them that want ? Christ layes an vnnecessary burden vpon me ; if I cannot be perfect without vndo●ing my selfe , I will content my selfe as I am , and not seke after such perfection . Heere a Papist will say he speake reason , seeing Christs speech was but acounsaile of more perfection , then the Law required . Now a Man is not to be blamed if he chuse only to be as perfect as the Law commands him , and so this young man was : if you 'le beleeue him or them . But the Scripture makes it plaine that he did euill in disobeying Christ ; and , that if he had obeyed him in that particular , he had done no more then the Law required at his hands . For obedience to euery speciall Commandment is included in the generall . The Law indefinitely commands vs to giue almes : now if God by a speciall commandment limite how much we shall giue ; whether halfe , or all our Estates , to obey such a perticular precept is not to do more then the generall Law requires vs. Such a particular Commandment was this of Christ vnto the young Man , wherein he sets him a spell , according to that conceit of perfection which he had of himselfe : putting him to the practise of the highest duty which the Law of Liberality can possible require of a Man ( viz. ) to part with all . This he ought to haue done vpon Christs particular commandment ; in not doing of it he brake the Law , and proclaimed his heart to be full of couetousnesse , deuoide of faith in God ; and true Charity towards his Neighbour . From this place then our aduersaries cannot proue , that this young Man might haue doen more then the Law required : or that wee are bound at any time to doe as Christ bid him . Christs command was for his particular Triall : not for our Imitation . They that take it otherwise be a generation of men that professe Beggery ; and possesse Kingdomes , who were willing enough to part with that little they had of there owne , that so they may liue the more Largely and plentifully vpon other Mens . Wee goe forward to the next argument . 4 If the Law were impossible to be kept it were no Law : for there is no Law of things impossible . Yea God were more cruel and foolish then any Tyrant , too command vs to doe that which is impossible for vs to doe . To this wee answere , That the consequences were true if God had giuen a Law which Men neuer had strength to performe . But now the Law written in tables on Mount Sina , was but a reuiuing and repetion of the same Law , which was written in Adams heart ; the Characters whereof were now defaced in his sinnefull Posterity . Adam had strength sufficient to fulfill it : which as he receaued for himselfe and vs ; so he lost it for both . Neuerthelesse though Strength to obey be lost : yet the obligation to Obedience remaines . We are no more discharged of our duties , because we haue no strength to doe it : then a debter is quitted of his Bands because he wants money to make payment . Nor is this cruelty or folly in God , that when he published this Law vnto the Isralites , he did not qualifie the exactnesse thereof , fitting the precepts to there abilities , commanding thē to do iust as much as they could or would do . Had God made a Law in that sort in fauour of mans sinfull nature : they might with better reason haue layd folly to his charge , for bending the rule to the crokednesse of mans heart ; and not leuelling it according to the streightnesse of the Rule . God was to set forth a Law of Liberty , that should not flatter but freely rebuke Man of all vnrighteousnesse ; a a perfect , Law containing in it a full description of Holynesse and Iustice , which Man ought to haue and performe towards God and his Neighbour : & in this case God had iust reason to haue respect vnto mans duty ; not his ability , which once he had ; but now had forfited and lost . The next Argument is . 5 Euery Prayer made in Faith according to Gods will is heard and granted . But we pray that we may fulfill the Law perfectly . ( For we pray that we may doe Gods will in Earth , as it is in Heauen . ) Ergo God heares vs , and giues vs such grace that we can doci . Hereto we answere . That this prayer shewes vs what we are bound too ; and what is our duty continually to endeuour . That we may doe Gods will euery day more perfectly , cheerefully and constantly , then other . And so farre God heares the faithfull prayers of his louing children , enabling them to better performance , the longer they liue . But that such perfection of Obedience is giuen to vs in this life ; as the Saints enioy in Heauen , will not be graunted by our Aduersaries themselues . Wherefore they must also grant that that Prayer is heard and granted vs by degrees . In this Life we attaine such perfection as God sees fit for vs : afterwards , that which is compleate . 6 They proue by these Scriptures , that the Law may be fulfilled . Gal 5. The apostle reckons vp the fruits of the spirit . Loue , ioy , Peace &c. then he sayth ver . 23. that against such there is no Law. [ That is ( sayeth Bellarmine ) the Law cannot accuse such men of Sinne. So 1 Iohn . 3. 9. [ Whosoeuer is borne of God , doth not commit Sinne , for his seede remayneth in him ; and he cannot Sinne because he is borne of God. ] Ergo , the regenerate cannot so much as breake the Law. We answere . That both these places are peruerted by false Interpretations . Against a such there is no Law sayth the Apostle . Against what ? such persons , or such graces ? If it be meant of Persons , ( viz. ) That such as haue the Spirit , and bring forth the fruits of the Spirit there mentioned against those there is no Law : we must take it in the Apostles owne meaning , which hee expresseth . verse 18. [ If yee he led by the spirit ye are not vnder Law ] How is that ? Are not the Regenerate vnder the Law , that is vnder the Obedience of the Law ? Yes , wee graunt on both sides that Grace frees vs not from subiection and obedience vnto Gods Law. How then are they not vnder the Law. T is plaine . They are not vnder the Curse and Condemnation of the Law , as those be that walke in the flesh and doe the workes thereof , who therefore [ shall not inherit the Kingdome of God ] v , 19. and that 's to be accursed . But such as walke in the Spirit being regenerate and Iustified , are not vnder the Curse : and therefore though the Law may and doth accuse them of Sinne : yet the Law is not so against them , as to bring condemnation vpon them ( as it doth vpon other ) from which in Christ they are freed . If the clause be vnder stood of the Graces of the Spirit , there reckoned vp the sense is this . Against such workes there is no Law forbidding them , as there is against works of the flesh : these agreeable , those contrary to the law . But this makes nothing to our Adversaries purpose . For the place in Iohn [ He that is borne of God doth not commit Sinne yea cannot . ] If our Aduersaries exposition according to the very Letter may stand good it will ●ollow . That in the regenerate there is not onely a possibility to keepe the Law : but also an impossibility at any time to breake it . But they easily see how absurd this position is , and that it being graunted their doctrine of falling away from Grace lies flat in the dust ; seeing Iohn sayeth expresly . That a man regenerate , not onely , doth not , but cannot Sinne. Therefore certainely he cannot fall from Grace . Wherefore they helpe it out with a distinction . Hee cannot sinne , that is , mortally . He may sinne , that is , venially , and veniall sinnes may stand with grace and with perfect Obedience of the Law. This distinction is one of the rotten pillars of the Romish Church ; tw'ill come in fit place to be examined hereafter : for the present , we say , Hee that Sinnes venially ( as they mince it . ) breakes the Law ; and againe a Man Regenerate may sinne mortally ; which is true not onely according to there doctrine who teach that a Man may fall from the Grace of Regeneration which to doe is a mortall Sinne : but much more according to the Scriptures and Experience which witnesse that Peter , Dauid , Solomon , and Many , yea all the Saints , haue at sometime or other there greivous falls ; out of which notwithstanding , by the Grace of the Holy Ghost , abiding in them they recouer themselues so that finally they fall not a way . The last Argument is from the examples of such men as haue fulfilled the Law. 7 The Scriptures record that diuers men haue beene perfect in fulfilling the law in all things : 〈◊〉 b Abraham , c Noah , d Dauid , e Iosiah , f Asa , g Zacharie and Elizabeth , the h Apostles , and other i holy Men. Therefore the Law is at least possible to bee kept by some . Not to stand in particular examination of all the places of Scripture , which are alleadged for proofe of these examples ; we answer briefly . That it is euery mās duty to aime at perfection in his obedience , according to Christs Commandement , Mat. 5. 48. Be ye therfore perfect , euen as your Father in Heauen is perfect . 2 That in this life there are many degrees of grace , which God bestowes diuersly on diuers men , according to his owne pleasure , and their greater or lesse diligence in the practise of Holinesse . So that comparatiuely some men may be said to be perfect , because farre more perfect then others , as the greatest starres bee said to be of perfect light , because they shine brighter then those of lesser Magnitude , though yet not so bright as the Sunne . But 3. we affirme that no man in this endeauour after perfection , goes so farre , as for inward Holinesse and outward obedience to answere the perfection of the Law in all points . Euen in these holy Saints which they bring for instance , the Scriptures haue recorded vnto vs their failings , that in them at once we may see a patterne of Holinesse to be imitated , and an example of humane Infirmity , to be admonished by wee haue a Abraham , somtimes misdoubting of Gods promise & protection , and helping himselfe by a b shift scarce warrantable . c Noah ouer-seene in drinke . d Dauid breaking the sixth and seauenth Commandements , one after another . e Iosiah running wilfully vpon a dangerous enterprise against Gods Commandement . f Asa relying on the King of Syria for helpe against the King of Israel , and not vpon the Lord , g & in a rage imprisoning the Prophets for reprouing him ; h and in his disease seeking not to the Lord : but to the Phisitians . i Zachary not giuing credence to the Angels message . The k Apostles all at a clap forsaking , or denying Christ. We cannot then in these Saints finde perfection in the full obedience to the Law ; amongst whose few actions registred by the Holy Ghosts penne : we may reade their sinnes together ; with their good workes . And had the Scriptures beene silent in that point : yet who could thence haue concluded , that these men or others had no faults , because no mention is made of them ? It was Gods purpose to relate the most eminent , not euery particular action of their liues ; euen Christs story fals l short of such exactnesse . Wee conclude then notwithstanding these Arguments . Our second Proposition standeth firme and good ( viz. ) That no man in this life can fulfill the Law in euery duty both inward and outward : but that the iustest man on earth will faile in many things . So if he should seeke for Iustification by this his actuall obedience to the Law : he throwes himselfe vnder the curse of the Law. For cursed is euery one that continues not in [ all ] things , which are written in the booke of the Law to doe them , saith the m Apostle out of n Moses . Which curse must needs light on those , that are of the workes of the Law , that is , seeke for Iustification and life by the obedience of the Law , which yet they cannot in all things perfectly obey . CHAP. III. No man in this life can performe any particular good worke , so exactly that in euery point it shall answere the rigour of the Law , proued by conscience , Scriptures , reason ; and Popish obiections , answered . I Proceed vnto the last Proposition , which concerneth Mans actuall Obedience to any one particular precept of the Law. Wherein will appeare the third Imperfection of mans Obedience in fulfilling of the Morall Law. We haue seene . That no man hath perfect inherent sanctity free from Natures corruption . Againe , That no man can performe perfect actuall obedience to all and euery duty of the Law without failing in any one point . And this much our Aduersaries will not much sticke to yeeld vnto vs , and confesse . That there is no man , but sinneth at some time or other ; and that t is scarce possible to avoide veniall sinnes , as they stile them . But then they deny vtterly . That a man sinnes in euery particular good worke ; though he cannot doe all perfectly , yet in some he may exactly fulfill the Righteousnesse of the Law , not missing in any one circumstance . And therfore at least by that obedience he may be iustified . This opinion of theirs hath neither truth in it selfe : nor yet brings any benefit at all to their maine purpose in prouing Iustification by workes . For to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works ; when yet we faile in many things besides ? One thing well done will not iustifie him that doth many things ill . For that of Saint Iames must be a Truth : Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . Iames 2. 10. Much more guilty is he , that keepeth it in a few : and breakes it in many . But yet further , we reiect this opinion also , as an Errour : and we teach on the contrary . That No man in this life can performe any one particular good worke , so exactly , that in euery point , it shall answere the rigour of the Law , and the seuere tryall of Gods Iudgement . About this Assertion our Aduersaries raise much stirre and many soule slaunders against vs , proclaiming vs to all the world , open enemies to all good workes , that wee bee Factors for the Kingdome of darknes , promoting as much as in vs lyeth all licentiousnesse in evill courses , and taking of the courage and endeauour of Men after pious duties . For who will set himselfe ( say they ) to doe any good worke if the Protestants doctrine be true , that in doing of it he shall commit a mortall Sinne ? who wil pray , fast , and giues almes , if when he doth these things he cannot but sinne ? As good then it were to doe euill as to doe good : a man can but sin , and so he shall , let him doe his best . These slanderous incongruities fastened on vs , spring not out of our Doctrine rightly vnderstood : but out of froward and peruerse hearts , that will not see the truth . Such aspersions will easily bee wiped of , when after the confirmation of the Trueth wee shall make answere to such obiections , as seeme to infringe it . We say then . That no man can performe any good worke required in the Law with such exact observation of every circumstance : that ( were it examined by the rigour of the Law and Gods Iustice ) no fault at all can bee found in it . This we proue by Conscience , by Scriptures , by Reason . First we here apeale vnto the Conscience of Man , the Iudgment whereof is to be regarded ; and whereunto we dare stand in this matter . Thou that boastest that in such and such good workes ; that thou hastnot committed any Sinne at all . Darest thou indeed stand to it , and vpon these Tearmes appeare in Gods Iudgment ? Darest thou abide the strictnesse of this examination standing ready to Iustifie thy selfe against euery thing that hee can obiect ; Wilt thou venter thy selfe vpon this Tryall euen in the best works thou dost , That God cannot with his most piercing eye of Iustice spy a fault in thē , if he number thē , he shal find nothing short ? if he weigh them not one graine too light ? Againe let conscience speake , when thou hast prayed , fasted , giuen almes , done any other excellent worke of Piety and Charity in the deuoutest , and most vnblameable manner thou thinkest possible . Thinkest thou verily , that in this case thou doest not at all stand in need of Gods fauour , to passe by thine infirmities , and that thou needest not euen in this behalfe pray ; Lord forgiue me my trespasses ? What man durst say or thinke in any good worke : Lord in this particular I doe not desire thou shouldest be mercifull vnto me ? Without doubt there is no man liuing vpon earth that shall in serious consideration of the seuerity of Gods iudgement , and the great infirmity of his owne Nature , compare his own obedience with the seuerity of Gods Iustice , but his heart will presently shrinke within him , and his conscience shunne this tryall ; as much as euer Adam did Gods presence . The thought of such a strict proceeding in Iudgement , would make the proudest heart to stoope and tremble , the boldest face to gather blacknesse , filling the soule with an horrible feare in the expectation of that day ; should the most innocent life , the most holy actions of men be there scanned according to the rigour of Iustice : not graciously pittied , pardoned , and accepted according to that mercifull loue of God which couereth and passeth by multitudes of sinnes . T were arrogant pride in any man to vtter that speach in a sober temper ; Whereunto Iob breakes out in a passion , chased by the sense of his miserable tortures ; and the froward disputes of his friends . a Oh ( saith he ) that a man might pleade with God , as a man pleadeth with his neighbour . And againe , Lay b downe now , put me in a surety with thee , who is he that will strike hands with me ? And againe , Oh that c I knew where I might find him , that I might come euen to his face , I would order my cause before him , and fill my mouth with arguments . I would know the words which he would answere mee , and vnderstand what he would say vnto me . Speakes the man reason ? or is he beside himselfe ? what ? challenge God to dispute with him , and hope to make his party good in the quarrell ? This was Iobs infirmity ; It s our Aduersaries arrogancy , who dare set their foot against Gods ; and bid him pry as narrowly as hee list into their good workes : they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin●ulnesse . Iob saw his folly : God grant that these may theirs . In a calmer temper , when conscience was not ouerclouded with griefe and anger : he reades vs a quite contrary lesson . In the 9 Chapter of his booke . How should man be iust with God ? if he contend with him he cannot answer him one of a thousand , v. 2. 3. And againe , hauing reasoned & questioned of Gods wisdome & power , not to be questioned or resisted by any . How much lesse shall I answere him ( saith he ) & chuse out my words to reason with him ? whom though I were righteous , yet would I not answer : but I would make supplication to my iudge , v. 14. 15. Further , If I would iustifie my selfe mine own mouth will condemne me , If I say I am perfect , it shall proue me peruerse . Though I were perfect yet would I not know my soule , I would despise my life , v. 20. 21. And once more . If I wash my self with snow water , & make my hands neuer so clean , yet that thou plunge me in the ditch , & mine own cloathes shall abhorre me . For he is not a man as I am that I should answere him , and we should come together in iudgement , vers . 30. 31. 32 See , this holy Saint , who elsewhere stands peremptorily to the defence of his Innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall , telling them that till he die , he wil not take away his innocency from himselfe , nor his heart shall not reproue him of his dayes : yet when he sets himselfe before the Tribunall of Gods Iustice , he dares not stand out in his own Iustification , but submits himselfe to the mercy of his Iudge , with humble supplication for his fauour . These confessions of Iob be not complements out of a fained and needlesse modesty : but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse , and the seuere rigour of Gods iudgment . The serious meditatiō of which two particulars , we commend vnto our Aduersaries , and all other of their humour ; that are apt to entertaine fauourable and gentle opinions touching their sinnes : and withall to nourish high conceits of their owne goodnesse . Whence they grow by degrees to thinke , that Gods iudgement is like their owne foolish imaginations ; and where they out of blindnesse or selfe-loue cannot see a fault : that there God himselfe can finde none . We hardly see beames in our own eyes : are we then so skilfull to spie the smallest moate ? who can vnderstand his faults ( saith Dauid ) wilt thou answere him ; Yes I doe ? A secret fault may soone s●●p it , a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse . Here then humility would doe well , and prayer for thy ignorances , for thy secret sinnes ; vnknowne to thy selfe as much as others . Here true modesty would haue her place , that thou preferre Gods wisedome and iudgement aboue thine owne , remembring that he iudgeth not as man iudgeth : but sometimes otherwise then thou doest , accounting that abhomination , which in thine eyes is much set by ; and alwayes more exactly then thou caust ; seeing much euill in that where thou seest little , and some euill where thou think'st there is none . And therefore alwayes speake vnto thy selfe in those excellent words of Saint Iohn ▪ If my heart condemne ( as in many things it doth ) God is greater then my heart , and knoweth all things . 1 Iohn 3. 20. God forbid then that in any thing I should presume to pleade with him in my Iustification . He is wise in heart , and mighty in strength ; who hath hardened himselfe against him and hath prospered , Iob. 9. 2. Thus much touching our first Argument , for the inward witnesse of the conscience . Which in the most innocent life , often in the most holy worke , drawes backe from Gods Iudgement seat , and is afraid to put it selfe vpon the tryall of his seuere Iustice. Wee haue the Scriptures to witnesse vnto vs the same Truth . Psa. 143. ● . 2. [ Heare my prayer O Lord giue ear● vnto my supplication : in thy faithfulnesse answere mee and in thy righteousnesse . ] Here the prophet seemes to appeale to the Iustice of God requiring his helpe vpon such tearmes , as if God out of pure Iustice could not haue denyed him . But t is nothing so . T is the mercy of God the holy Prophet sues vnto . Answere me in thy faithfulnesse and Righteousnes , that is , in those gratious promises , wherin thou hast made mee to trust , where vpon I doe rely . Thou art iust and faithfull : in keeping promise , be so to me in my distresse , who according to thy promise seeke vnto thee for succour . Vnto this Righteousnesse of God Dauid presents himselfe , and his supplications ; but before that strict & severe Iustice of God he dares not stand , but in all submissiuenesse prayes in the next words . [ And enter not into Iudgement with thy seruant . ] He craues mercifull audience of his prayers : but deprecates the strict examination of his Life and doings . He knew well that if God should deale with him vpon so hard Termes ; his owne Innocency could neuer haue made his prayers exceptable ( For ( saith he ) in this shall no Man liuing be Iustified ) . The force of this place a Bell. seekes to decline by three poore miserable shifts . That Dauid would not haue God enter into Iudgement with him to iudge him ( seili●et ) according to such things as he had of himselfe : but according to such things as God had giuen him , that is , Iudge mee not according to that righteousnesse which I haue by Nature : but according to that righteousnesse which thou hast giuen by thy Grace . ) Which interpretation how ridiculous a phantasy it is , and quite besides the meaning of the Prophet , t is easy for any one to Iudge by reading of that Psalme . Bell. therefore hath another string to his Bow : but as rotten as the Former . 2 That the place is meant of veniall Sinnes without which a Man cannot liue , and though they be small faults : yet would it be no Iustice in God to punish them . So that the meaning is , [ Lord enter not into Iudgement , ] that is , Lord I will not contend with thee I confesse my selfe a sinner and craue pardon , Diuers small faults I haue committed not against the Law : but besides the Law , and thou mayest easily pardon them . My case is not singular . I doe therein , but as other Men doe , amongst whome , there is none so iust but some time failes and offends . And therefore doe not lay such faults to my charge . Men of corrupt conscience that thus sport with Sinne and play with the Scriptures . The Iesuite must bring vs better proofes , then he doth , else wee shall neuer beleeue that Dauid was a Man of Bellarmine his mind touching Veniall Sins . That doctrine is part of the dregs of corrupted Nature , maynatined by Popish Moabites , who are setled on thier Lees , infatuated by the Loue of Sin , and flattering themselues in that wickednesse as little & light which God accounteth worthy to be ha●ed . wee acknowledge no Veniall Sinnes : but such as deserue eternall death , which hereafter we shall make good . And therefore if Dauid would not that God should enter into iudgement with him , because of veniall sinnes that accompany his holiest practises , t is in effect , that which we say ; the difference is onely in an Epithete . We say Dauid prayed not to come into iudgement , because [ his best workes were sinfull : ] and Bellarmine addes , Because venially , or , pardonably sinnefull . Which aduantageth him not a jot . For let him mince it , how him l●st●tis manifest , that these were such sinnes , as for them Dauid durst not venter his best workes to come vnto the Barre of Gods seuere Iudgement . There is yet another deuise . That thirdly Dauid speakes by comparison . ( viz. ) That that though the Righteousnesse of his workes were true , being absolutely considered : yet being compared with Gods Righteousnesse , it seemed to be vnrighteousnesse . As a candle set in the Sunne , seemes to haue no light : and a little light compared to a greater , seemes darkenesse . Whereto we answere that Dauid here makes a confession of his owne sinfulnesse ; not a comparison of his owne righteousnesse , with the righteousnesse of God. He desires that God will not enter into iudgement with him ; not because he had not so much righteousnesse as God , in comparison of whom it seemed little or nothing : but because he was sinnefull , and had not so much Righteousnesse as he should . Man may haue a Righteousnesse of his owne ; infinite degrees , below the Righteousnesse of God , which yet may passe the Tryall of Gods Iudgement without all reproofe . As is manifest in the Righteousnesse of Adam and Christs Humanity : both which , though inferiour to Gods Righteousnesse , were yet able to endure that strict examination . Wherefore wee are not accounted vniust for that imperfection , because we haue lesse Righteousnesse then our Maker : but because wee haue not so much as we ought to haue , according to the capacity of our Nature wherein hee made vs. But of this more hereafter . Let this serue for the clearing of this first place of Scripture , and the exceptions against it . The second place of Scripture , is that , Isa. 64. 6. But wee are all as an vncleane thing , and all our righteousnesse is as filthy ragges , and we all doe fade as a leafe , and our iniquities like the winde haue taken vs away . This is the confession of the Church of God , submitting herselfe to him in the acknowledgement of her sinnes , and the iustnesse of his anger against her . The confession is euery way generall : both for Persons , not one excluded ; We all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing , and likewise for workes , none are excused from faultinesse . All our Righteousnesse ( nay in the plurall ) all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges . Hence they acknowledge that God is iustly angry with them , and that in his righteous displeasure , they are afflicted , consumed and brought into great aduersity , the glory of the Church , and state decaying more and more , like a fading leafe that fall● from the tree , and is driuen away with the winde ; And wee all doe fade as a leafe , and our iniquities like the winde haue taken vs away . Against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes , the Iesuites except diuers wayes . 1 That the Prophet speakes here in the person , not of the godly : but of wicked , who make here this confession of their sinnes . And how proued they this ? Thus. The Text saith . Behold thou art wrath , for wee haue sinned . Now God is not angry with the godly : but with the wicked . Againe , the Text saith , There is none that calleth vpon thy name . That is , None of the wicked persons , for the godly doe call on Gods Name . This exception is manifestly refuted by the whole order of the Text , whereby it is apparent to any that hath but halfe an eye , that this Recognition of Sinne , and prayer for mercy beginning at the 15 verse of the 63. chapter , to the end of the 64 chapter , is made by the whole Church , and all the faithfull therein , confessing their owne faults , as well as others , and suing for reliefe , not onely in behalfe of others , but of themselues too . His reasons are worth nothing . God is not angry with the godly , saith Bellarmine . No ? Then Peter is in an errour , who saith , 1 Pet. 4. 17. 18. The time is come that iudgement must begin at the house of God ; and if it begin at vs , what shall the end of them be that obey not the Gospell of God ; And if the righteous be scarsly saued ; where shall the vngodly and sinner appeare ? Here 's Iudgement on Gods house , that is , on the righteous , that obey the Gospell , as well as on the vngodly that obey it not . And so t is , when the godly sinne , they smart for it , in priuate afflictions , in publique calamities , both wayes they finde God is not well pleased with their ill doings . When a Church and a State is ruinated , may not the most righteous take vp this confession . Lord thou art angry for we haue sinned Euen we by our sinnes haue hastened and increased the publique miseries ? I trow , none will deny it . Againe , the Text speakes of those that doe not call vpon Gods Name . But the godly call vpon it , Ergo. t is not meant of them . True , they doe call vpon Gods Name : but is this done alwayes with that diligence , with that zeale which God requires ? How comes it to passe then , that the godliest men are many times secure , slothfull , cold and carelesse in the duties of Gods most holy worship ? Yea , in the corrupt and declining times of the Church this happily is their fault chiefly , who themselues begin to freeze in so generall a coldnesse of the season , loosing much of that seruency of Spirit which the Apostle requires of vs , as at all times : so then especially , when it should reuiue and put heat into others , when their loue of Religion begins to waxe cold . At such times zeale in Gods seruice , vehemency in prayer , constancy in all Relious exercises , resolute , but discreet forwardnesse in the holy profession of Religion is most commendable . But yet it so comes to passe , that euen then much security and slackenesse ouercomes the godly , and whilest they should be a meanes to preuent a mischiefe , they hasten it vpon themselues and others . And thus the Iewish Church here in this place confesseth , that there were none that called on the name of the Lord , a carelesse negligence , and slacknesse in the Seruice of God , was come vpon them , so that as it is in the next words , [ there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of God. ] None awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of God , A fault wherewith God may iustly be angry : as hee then was . This first exception then is friuolous . Others there bee as idle . 2 That by ( all ) in this place is to be meant the greatest part ; not all the Iewes , nor all their works were sinfull ; but the greatest part . For so the word [ All ] is taken in some places of Scripture : and therefore the Iesuits thinke , it must needs be taken so here . 3 That if it be meant of ( all ) simply : yet t is not to bee vnderstood at all Times . All the People and their workes were nought and sinnefull , when they were to be caried away Captiue : but it followes not , that they were so at other times . 4 This must be restrained to the righteousnesse which consistes in Obedience to the Ceremoniall Law. [ All our Righteousnesse ] that is , all our Ceremoniall workes in Sacrifices , Obseruations of Sabboaths , New-moones , Fasts and such like , [ are as filthy clouts ] being done in that manner as wee doe them ( viz ) without Faith and Obedience . To these we say . That there would neuer be an end , were a Man bound punctually to refute euery Cauill , which an Aduersary may frame out of his fancy-full imagination , and froward heart . We owe the Romanists no such credit : as to assent to any point of Religion vpon their bare affirmation . We can as confidently deny such Exceptions as these , without yeelding them a refutation : as they doe boldly make them without bringing any proofe . And certainely most vaine and vngodly is that course which our Aduersaries or any that tread in there steps doe hold in their Disputations , about serious points of Christian Doctrine : when being vrged with conuincing Scriptures , they thinke they haue done the part of Schollers , and satisfied the Consciences of others desirous of Truth , if they can amuse and stonny you a little with two or three Interpretations and prety exceptions , and so leaue you to chuse which you list . They will not tell you which they will stand to : but euen when there answers crosse one another , yet all shall downe , that if one helpe not , another may , and altogether may vexe you , when they cannot satisfie you . This quarrelsome humour of men , who seeke not the truth in loue : but write to maintaine , to dispute , is not the least vexation of the spirit , and wearinesse to the flesh of man ; as all those will witnesse , whose much reading hath led them along into the perplexed mazes of Schoole-learning , whether Diuine or humane . The third place of Scripture is , Psal 130. 3. If thou , Lord shouldest marke iniquities , O Lord who shall stand ? This place is parallell to the former , wherein the holy Prophet desires God to be attentiue to the voice of his supplications , craues this audience meerely of Gods fauour ; not vpon any righteousnes or worth of his own . As for that he confesseth . That if God should be strict to obserue wherein hee and all men doe amisse : neither himselfe , nor any other could be able to stand in his presence . Whence he flies from his Iustice vnto his mercy . But there is forgiuenesse with thee that thou mayest be feared . verse 4. Presumption then it is , and arrogant pride for any Romanist to say . Lord if thou doe obserue Iniquities : yet I shall be able to stand . In such and such good workes , be extreame to marke what is done amisse ; I feare not the tryall , nor will sue to thy mercy . From Scriptures we come to Reason . Which is thus . Wheresoeuer there is concupiscence and inordinate motions of the heart ; wheresoeuer there 's a defect of Charity towards God and Man ; Wheresoeuer veniall sinnes ( as our Aduersaries cals them ) are mingled with good works : there the best workes of men are not free from some corruptions and sinfulnesse . But in a man Regenerate there is concupiscence and euill motions of the heart present with him , when hee would doe good ; there is a want of that measure of loue to God and Charity to Man , which he might and ought to haue , there also are besides many veniall faults that accompany his best workes . Ergo , the works of a Man Regenerate are not euery way good : but in part sinfull . The Minor is cleere and confessed by our Aduersaries : especially for the two former circumstances of concupis●●●ce , and imperfection of Charity : and for veniall sinnes , they also acknowledge it a very hard matter to 〈…〉 in any good worke . Wherefore they are a driuen in a desperate manner to deny the Maior and to auouch . That neither concupiscence nor imperfection of Charity to God or our Neighbour ; nor yet veniall sinnes mingled with good workes , doe at all impaire the goodnesse and perfect righteousnesse o● our obedience to the Law ; but that they are as good with those infirmities , as without them . Bad causes must be helpt out , by bold and desperate attempts ; and so it ●ares with our Aduersaries in this point . They will vtterly deny that there is any thing euill in a man Regenerate : rather then be forced to confesse there is any thing euill in the workes , that he performes . The impudent vnreasonablenesse of this their Assertion , we shall shortly speake of . In the meane we goe on vnto the consideration of such Arguments , which are brought by our Aduersaries , to proue . That the good workes of men Regenerate , are truely and perfectly good , without all faultinesse in them . They proue it then . 1 From the examples of Iob and Dauid . Of Iob is said . Iob 1. 22. In all this Iob sinned not ; nor charged God foolishly , and chap. 2. verse 10. In all this did not Iob sinne with his lippes . Againe for Dauid : he is conscious to himselfe , of his owne innocency , and that no fault can be found in his doings , wherefore he prayes , Psal 7. 8. Iudge me , O Lord according to my righteousnesse , and according to mine integrity that is in me . And after all this , Psal. 18. 23. 24. He professeth openly his innocency , and reward for it . I was , saith he , also vpright before him , and I kept my selfe from mine iniquity . Therefore hath the Lord recompensed mee according to my righteousnesse , according to the cleannesse of my hands in his sight . And Psal. 17. vers 3. Hee declares how GOD had throughly tryed him : and yet found him faultlesse . Thou hast proued mine heart , thou hast visited me in the night , thou hast tryed me , and yet shalt find nothing : I am purposed my mouth shall not transgresse . How then can any man say that Iob and Dauid sinned mortally in their sayings and doings : when God himselfe witnesseth for them that they d●e not sinne ? Hereto we answere . That we doe not lay sinne vnto the charge of those holy men : nor doe we say they did ill ▪ where the Scriptures witnesse they did well . Iob in that first Act of his tryall quitted himselfe well , and ouercame the Temptation . He sinned not as afterwards he did , breaking forth into impatiency : and that is all the Scripture meant by that speech ; In all this Iob sinned not . But whether Iobs patience were in this first conflict euery way so vnreproueable , that not the least fault could be spied in it , in Gods seuere Iudgement , is more then we dare affirme , or our Aduersaries will euer be able to proue . For Dauid ; his innocent demeanor of himselfe , in the time of Sauls raigne was such : that no Imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge . Wherefore when Sauls followers accuse him of treason against their Master : Dauid appeales vnto God desiring him to deale with him according to his Innocency in that behalfe . His owne conscience , and God with his conscience , after tryall made , acquit him from plotting and practising against Saul , as his Aduersaries said hee did . Thence it followes that Dauid did not offend in that kind whereof his Aduersaries accused him . His heart was vpright ; his life was innocent ; neither his Aduersares could make proofe , neither did his conscience accuse him , or God condemne him of these faults , that he was charged withall . Thus farre Dauid durst stand to Gods Iudgement ; that hee was innocent in those particular euils , whereof man had accused him : but it followes not therefore hee durst enter into iudgement with God ; and plead , that God himselfe could find no fault at all with him . Hee might haue many secret faults and imperfections euen in this most innocent passage of his life ; which neither himselfe knew , nor his enemies could come to the knowledge of : and therefore though he dare pleade his righteousnesse before God , so farre as man can accuse him of vnrighteousnesse , yet he dare not goe further to cleare himselfe against all that God may obiect against him . Heare what himselfe saith in this case , Psal. 139. 23. 24. Search me , O God and know my heart , try me and know my thoughts . Speakes the Prophet this out of confidence , that God vpon search and tryall , shall finde no euill in his heart and thoughts ? No , but out of holy desire , that whatsoeuer euill is found in him may bee amended . Hee knowes well that many things may be found faulty in him : and therefore he stands not to iustifie himselfe : but only sues for grace to redresse them ; adding in the next words . And see if there be any wicked way in mee ; and lead mee in the way euerlasting . 2 They proue that the workes of Men regenerate are not Sinnefull by the Scriptures which call them good workes and say that they are pleasing vnto God. 1. That they are good . [ Let your light so shine before Men that they may see your good worke : ] Matth : 5. 16. ( Charge the rich that they doe good and bee rich in good workes . ) 1 Tim. 6. 18. [ wee are his workemanshippe created in Christ vnto good workes ] Eph. 2. 10. [ why trouble yee the woman ; for shee hath wrought a good worke vpon mee . ] Mat ▪ 26. 10. 2. That they are also pleasing vnto God is apparant by these places . Ye are made ( an holy ●riesthood to offer vp spirituall sacrifices , acceptable to God by Iesus Christ ) 1 Peter 2. 5. In the Epistle to the Philippians , the Apostle calleth their almes seat vnto him ( An odor of a sweet smell , a sacrifice acceptable well pleasing vnto God ) Philip 4. 18. Againe . ( To doe good and to communicate forget not , for with such sacrifices God is well pleased ) Heb. 13. 16. Hence th●y argue . If the workes of Men regenerate bee good and acceptable vnto God : then certainely the Protestants erre in their Doctrine , teaching that the best workes of Men are sinnefull , for as much as Sinne is neither good in it selfe nor any way pleasing vnto God. Who is infinitely , offended at all iniquity . Hereunto we answere . That this Argument is nothing , but a forward and wilfull mistake of our doctrine . Wee teach , that the best workes of the best men are in part sinnefull . They thereupon cry out that wee take away all goodnesse from the workes of the godly , and that wee account them to be [ in se. a i. e. Ex natura sua ] damnable and mortall sinnes . This is a foolish calumny of Men that cannot distinguish , betweene the disease and the diseased Body : but straightway conclude that the whole body it selfe is nothing else , but a meere rotten vlcer , because it hath swellings and sores in some parts of it . Wherefore to vnfold their eyes in his point , they are to vnderstand that wee make a necessary & true distinction between That which is sinne and that which is sinnefull : teaching that the good workes of the Regenerate be not sinnes , though they be sinfull . Wee explaine it thus . That is to be called Sinne in its owne Nature , which is the transgression of the Law in doing any act forbidden ; or in leauing vndone any act commanded by the Law. The omitting , or committing of any such act is properly [ b in se & ex Naturâ suâ ] a sinne . Because it is directly and totally in the very substance of it against the Law. As to pray to a false God , or neglect prayer to the true God , are both of them sinnes in their very proper Natures : because both are forbidden by the morall law . That wee call sinnefull , which is for the maine substance of the worke conformable to the Law ; but it failes and offends against the Law in some circumstances required in the doing of it , when the thing is done which the Law commands , but no● perfectly in euery point as the Law commands it : such a worke , we say , is not a sinne , though it be sinnefull ; there is sinne in it , but it is not all sinne . This distinction our Aduersaries cannot but admit of , as in the workes of the Heathen and Christians vnregerate : so in the good workes of the Regenerate themse●ues . Wee and they confesse that the morall Vertues of the Heathen were good and commendable in the substance thereof : nor doe we thinke there is any men so deuoide of reason , as to affirme that the Iustice , Temperance , Chastity , Liberality of a Heathen , are meere vices & sinnes . We all grant , they were vertues : but yet our Aduersaries themselues cannot affirme , that they were euery way vertuous , free from all spots and staines of b Vice ; seeing they had neither faith & sanctity from whence they sprung ; nor the glory of God , at which they aimed . Now as the vertues of the naturall man , are in part vitious : so the good workes of the Regenerate are in part sinnefull . To fast , to pray , to giue almes , with the like workes of Piety or Mercy , we affirme and teach that they are good workes , good in their nature and vse : being such actions as the Law commands . We know none of our side so farre gone with passion , as to maintaine that a godly man sinnes , because hee fasts , prayes , and giues almes ; as if those very acts were nothing but damnable sinne . We detest such franticke opinions ; and if any of our Writers haue let slip such words , as may giue occasion to our Aduersaries , so to thinke of vs : we doe not , nor are we bound to iustifie euery hot and cholericke speech , breathed out in eagernesse of disputation . Good workes they be , truly and verily good : but they are not perfectly good . When a godly man prayes he doth well : but he neuer doth so well ; but he may doe better . Nor dare any man in the world auouch , that either the roote whence good actions come , is purged by perfect Holinesse : or the manner of doing them , is so exactly kept in a precise obseruation of euery circumstance , or the end in doing them Gods glory , and Mans good , so syncerely and truely aimed at : that the seuerity of Gods Iustice , cannot finde any the least failing in any of those things . This is all we teach touching the sinfulnesse of good workes , and thus we stand too : as a most certaine truth . And we say . That this sinnefulnesse accompanying our good workes , is sufficient to barre vs from Iustification by them . For we deserue not reward for what is well done , except all were well done . But neuerthelesse it shall not hinder Gods gracious acceptation of our good workes , who is well pleased with the obedience of his children so farre as it is good and holy : and when it failes , for Christs sake he mercifully pardoneth their Trespasses . Thus much of the second Argument . The third is from reason grounded on Scriptures . 3 Where there are ( sufficientia principia rectae operationis ) sufficient causes and meanes of well-doing : there a good worke may be done without all fault . — But in a man Regenerate , there are causes and meanes sufficient for well-doing — Ergo , He may doe well , and not offend . They proue the Minor thus . To the performance of any good worke , there is required nothing , but these things , Knowledge of what is to be done , will and power to do it — But now a Regenerate man hath all these . For first , his vnderstanding is enlightned , so that hee can easily know what is good to be done . Secondly , his will and affections are sanctified and aided by grace , to desire and endeauour the performance of it . And thirdly , and lastly , hee hath power to put in practise what he knowes and desires , there being no impediment inward , or outward that should hinder him — Ergo , he may doe well and sinne not . Here we desire them to shew vs. How a man Regenerate is enduded with such perfect abilities , as may helpe him : and quite rid him of all such impediments , as might hinder hi● in well doing . This ( they say ) is done by the grace of Sanctification , giuen vnto a Regenerate man , whereby hee is freed from all contagion of sinne : and such incombrances , as hinder him in well-doing . For by this grace giuen to him , hee is made a good tree : now [ A good tree cannot bring foorth ●ad fruit , Matth 7. 18. — And ergo , a good man cannot doe bad workes . 〈…〉 made a fruitfull Branch of Christ the true Vine , as it is Iohn 15. 5. I am the Vine , yea are the branches , he that abideth in me , and I in him , the 〈◊〉 beareth much fruit . And Ergo , That fruit onely which is good . Which Similitude of a Branch much illustrates the matter ( in their Imagination . ) For as in a Vine-Branch . If first it haue sufficient moisture from the Body of the Vine . Secondly , if it haue sufficient heat of the Sunne to digest that moysture . And thirdly , if it be not hurt nor hindred by Frosts , Wette , Windes , Wormes , or other such discommodities of the Ayre and Soile ; then certainely it will be are very much , and very good fruit : so is it in a man regenerate . From Christ he receiues sufficient moisture of Diuine Grace , which is in him , [ as a well of water springing vp vnto euerlasting life . Iohn 4. 14. ] He hath heat sufficient of spirituall affection , to cause him to bud forth into good workes . For Christ saith [ I am come to send fire on the earth , and what will I if it be already kindled . Luke 12. 49. And [ Did not our hearts burne within vs ] said the two Disciples that went to Emaus , Luk. 24. 32. Ergo , they haue heat enough . Finally , they haue no impediment . Neither inward . For why ? It is written , Rom. 8. 1. There is no condemnation to them that are in Christ Iesus . Ergo , no inward impediment to well-doing . Nor outward . For it written , [ nothing shall separate vs from the Loue of God , that is in Christ Iesus our Lord , Rom. 8. 38. Ergo , no outward impediment of good workes . Hereunto we make answer . That this Argument is a sophisticall cauillation ; which proues that which we do not deny . They say that a Man Regenerate , hath sufficientia principia rectae & honestae operationis . We say so too ; confessing that hee is made a good tree , a fruitfull Branch ; that hee is enlightened ; sanctified , and strengthened by the spirit of God vnto the performance of good workes . We grant that now he is enabled to doe well , who before his Regeneration could doe nothing saue●ll : but the question still remaines , whether now he doe so well , as that he doth nothing ill when he doth best . We grant that the Vine , which in former time yeelded nothing , but wild grapes , now being transplanted and grafted into the best Vine , beares good grapes : but we deny that they are so weet and kindly in eu●● respect , as not to haue a little relish still of their former wildnesse and sowrenesse . Wherefore our Aduersaries doe but trifle with vs to tell vs that Men Regenerate haue meanes sufficient to doe those workes that be good : this we deny not ; but we question whether they haue helpe sufficient to performe any worke so absolutely and perfectly good ; that God himselfe cannot charge it with any Sinne at all . This we constantly deny . And to their discourse , ( That a regenerate Man hath sufficient Knowledge , Power and will to doe good perfectly ) in this they affirme more then will euer bee proued . Our imperfections in euery one of these three particulars witnessed to our Conscience by Scripture and experience doth disable vs euer frō doing any worke entirely and totally good . Knowledge we haue : but much darkned by ignorance . We haue a will to doe good : but that also corrupted with much forward Rebelliō . A power we haue to do good : but alwayes crossed and much restrained by manyfold Lusts within , and Temptations without vs. How is it possible for vs , being compassed about with so many infirmities : but wee should offend in one thing or other ; Becanus here brings vs an instant of a good worke : and bids vs shew what sinne there is in it . If ( sayth he ) A Man regenerate read or heare those words of Christ. Mat : 6. [ giue almes ] hee being enlightned knowes that this is a worthy and honest worke . Wherupon he is touc●ed in heart and stirred vp to do it . He consents to this motion , and resols vpon the execution , which ( supposing that he be rich ) nothing now can hinder because he is both able and willing to giue . Now then this almes being thus giuen out of knowledge , and a pious motion of the Heart tending to Gods honour and our Neighbours good , the Iesuit desires to knew of vs , where their is any Sinne in it . Wee say there is some euill in euery good worke and therefore hee would haue vs tell him what euill there is in this Almesdeed . Vnto this we say , that this enquiry of the Iesuite is the most ridiculous and absurd thing , that can be . He asketh vs where is the Sinne ? what if we answere him we doe not know ; Is hee now euer the wiser ? what hath he gained hereby ? Are other Mens worke without all faults because we know not what they be ? Nay , are they without fault , because themselues know not whether there be any in them : or no ? what silinesse were it to argue in this sort ? Therefore when wee come to this point strictly to examine the workes of Men. First we tell the Iesuite that he must not put Cases touching generalities [ suppose that such a good worke be done so and so what then ] we dispute now touching particulars in euery Mans reall practice . The enquiry is not for the generall . ( What euill is there in such and such a good worke ) done thus and thus , according as the Circumstances are framed in an Imagined Case . As to aske what Sinne is their in an Almes-deede done out of Faith and Charity to Gods glory . This is a fond question thus framed vpon generall termes we say their is no Sinne in it . But the enquiry is in particular , what Euill their is in such a worke done by this or that , Man , according to all Circumstances , that were at that time incident to the worke , as . What sinne was there in Zacheus or Cornelius almes-deeds ? This question we admit , and answere to it , That some Sinne there was for which those holy Men , as wel as others , would not haue beene willing that God should enter into iudgement with them , strictly to iudge them . Yea , but will the Iesuits reply , name what Sinne this was ; or else you wrong them . Now this is meere impudency . For who is judge of their actions ? Are we ? or is it God and their owne Consciences ? we can be no judges , who at furthest can judge but accordrng to outward appearance . We know not their Hearts : nor are we priuy vnto euery particular Circumstance , that did accompany those actions of theirs Circumstances in euery particular action differ infinitely , one Man may offend in this point , another in that : nor haue we a generall Rule whereby to judge alike of all . And therefore it is a childish quaere to aske on Man whether another Man offendes , who may doe euill a 1000 times , not only secret from others , but vnwitting to himselfe . If then the Iesuite will haue an answere to his question , he must resort to particular mens Consciences , and to God : for only the spirit of Man , and the spirit of God know the things of Man. Let him aske a Cornelius when he giues almes , whether he doe thinke this worke so well done , that no fault can bee found with it . Doubtlesse he will answere , that he cannot excuse himselfe from all faultinesse : though he knew nothing by himselfe , yet he dares not stand to Gods judgment . His confession and prayer would in this case be the same with Nehemiahs . Nehem. 13. 22. [ Remember me O my God concerning this also , and spare mee according to the greatnesse of thy mercy . ] at once begging fauorable acceptance of his obedience , and gratious pardon of his infirmities . If this suffice not in the next place , the Iesuite is to repaire to God almighty and question him , where the Sinnes in such and such a good workes , who no doubt can shape him an answere that will sore confound his pride and folly , and make it quickly appeare vnto him , that sinnefull Man , when he pleades with God , is not able to answere him one obiection of a 100 , that God shall make against him . This of the third Argument . That Man hath sufficient meanes to doe well and not Sinne. The last followes , drawne from such absurdities , as they say doe follow vpon our Doctrine . Thus. 4 If ( say they ) our Doctrine be true that the best workes of Men be Sinfull : then these absurdities be likewise true doctrine . That to be iustified by faith is to be iustified by Sin. That no man ought to beleeue , because the worke [ Beleeuing ] is Sinne. That all good works are forbidden , because all Sinne is forbidden . That God should command vs to commit Sinne : because he commands vs to doe good workes . That God bidding vs be zelous of go●d workes , should in effect bid vs be zealous of mortall Sinne. That to pray for the pardon of Sinne were a damnable Sinne. These and such other absurd Positions would be true : if the protestants doctrine concerning the sinfulnesse of good workes may stand for good . Hereunto we answere . That these absurdities issue not out of our Doctrine , but out of our Aduersaries malitious Imaginations . Who like the ragine Sea casting vp mire and Dirt from its owne Bottome would faine throw all this filth in the face of the Reformed Churches , to make them odious and hatefull to the world . The best is . Truth cannot bee disgraced though it may be belyed . These foule Absurdities ; touch vs not : but follow vpon that Doctrine which is none of ours . Namely , That the good works of the Regenerate are in their very Nature altogether sins , and nothing else but sordes ▪ inquinamenta , & merae iniquitates . Such an absurd assertion would indeed yeeld such an absurd consequence . But we defended it not : & they abuse vs grosly , whē in their writings they report of vs the contrary that we doe mainetaine . This onely we teach . That mens good workes are in part sinfull . Much good they haue in them : but with all some euill mingled therewith . Amongst the gold , some drosse also will be sound , that will not be able to abide the fire of Gods seuere Tryall . Imperfections will appeare in our best workes , so long as humane infirmity and mortality hangs vpon vs. This we teach , and from this Doctrine all that haue reason , may see that no such vnreasonable conclusions can be collected . And let thus much suffice for the clearing of this third Proposition , touching the imperfection of our obedience to the Morrall Law of God , euen in the good workes which we performe . From whence euery godly heart should le●rne both Christian Humilitie and also Industry . First , Humility not to boast in the flesh and glory in its owne Righteousnesse , thinking that God must highly account off , and reward largely , that which is very little worth . Secondly , Industry in a faithfull indeauour after perfection . That what cannot be done well as it ought : wee may yet euery day be done better then before it was . CHAP. IIII. Three generall exceptions against the truthes deliuered in this third Section ▪ THus we haue stood long in the confirmation of our second Argument , touching the impossibility of Mans fulfilling of the Law in this Life , and so consequently of iustification by the Law. Against all that haue bin sayed for the profit of this point ; our Aduersaries haue three Common and generall Exceptions . Which are these . 1 That Concupiscence or Naturall Corruption in the first and second act of it , is no sinne . 2 That imperfection in our Charity and Obedience is no sinne . 3 That smaller faults , or ( as they tell them ) Venia●● sinnes , doe not hinder the Iustice and goodnesse of any good worke . To these three Positions they haue continually recourse . For whereas they cannot deny ; but that their is in the Regenerate ; both a pronesse of Nature vnto Euill , and also many inordinate Sinnefu●l motions arising thence : they first deny , that , either these Naturall Corruptions , or disordered Motions of the Heart be any sinnes . Againe , they confesse that no man hath such perfect loue of God and Man ; but that he may increase in charity : nor be his good workes so perfectly good ; but that they ought still to striue to doe them better : but then here also they deny , that this imperfection of our charity and good works , is any sinne . Lastly , they grant that no man can auoide veniall sinnes , scarse in the best workes he doth : but then they deny that veniall sinnes be contrary to the Law , so that albeit a man commit them , yet he may perfectly fulfill the Law of God. I cannot stand largely in the refutation of these foule errors . The confutation whereof belongs properly to the Article of remission of sinnes ; where the nature and kindes of sinnes are to be handled . For this present I shall but touch on them briefly , and proceed to the matter . 1 For the first ; we defend this conclusion . The vitious inclination and pronnesse of Nature vnto euill , as also the inordinate moti●ns of concupiscence , which goe before consent , they are sinnes euen in a man regenerate . That the inclination and pronnesse of Nature to sinne is a sinne , we proue thus . It is expresly so called by the Apostle , Rom. 7. not once nor twice : but almost in euery verse of the Chapter . I am carnall sold vnder sinne . The sinne that dwelleth in me . ver . 17. 20. The Law of sinne . verse 23. 25. In it selfe it is sinne , and deserues the wages of sinne , eternall death . For which cause the Apostle there cals it . The body of this death . verse 24. Because this inward Corruption ( which is like a Body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole Nature ) made him lyable to eternall death , from which onely Gods mercy in Christ could deliuer him . 2 To rebell against the Law is Sinne. Ergo , To haue a rebellious inclination is sinne likewise . For if the act bee euill , the habite must needes be naught : if the Law forbid one ; it must needs forbid the other . If it be euill to breake any Commandement in act : is it not euill to haue , a pronenesse and readinesse of minde to breake it ? The habit denominated a man sinfull and not the act . Nor doth God lesse abhorre the pronnesse of man to offend him : then wee doe abhorre the rauenous disposition of a Wolfe , though it be a Cubb , not yet vsed to the prey ; or one tyed vp in a chaine , and kept from rauening . That the euill motions of the heart without consent be sins . 1 They are forbidden in the Morrall Law. In the tenth Commandement . Thou shalt not couet . For motions with consent are forbidden in the other Commandments . As appeares manifestly in Christs exposition of the Commandements . Mat. 5. 22. were not only the outward act of Adultery : but the inward desire is also forbidden ; if wee beleeue Christ the best interpreter of the Law : When Ergo the tenth Commandement forbids coueting [ of our Neighbours Wife , it either meanes the same kind of lusting , with a needelesse Tautology : or a different . viz. that which is not consented vnto . Nor can our Aduersaries shift this off : though Becanus most impudently denies it , with out any reason of his so doing . 2 We proue it thus . Whatsoeuer is inordinate and repugnant to right Reason : that is Sinne. But these Motions without confent be inordinate . — Ergo They be Sinne , The Minor is confessed . That these Motions be inordinati & recta Rationi repugnantes . The Maior is apparant . For what is Ordo & recta Ratio in Moralibus : but that course of doing any thing , which is conformable to Gods Law and his will. God is the God of order . His Law is the rule of order in all humane actions . Recta Ratio what is it ; but the conformity of mans vnderstanding and will vnto Gods will , which only is the rule of righteousnesse ; We neuer purpose and will matters aright : but when wee will them agreeably to Gods will. Wherefore it is a grosse absurdity to deny the Sinnefulnesse of these disorderly motions : seeing no man can breake those orders which God hath made , and yet be faultlesse . Nor is it possible a Man should doe that which is contrary to Gods will : And yet be without Sinne in doing of it . These motions then without consent be confusions in Nature opposites to the righteousnesse of the will of God ; and vnto that euen and streight order expressed in his Law. We conclude then that Concupiscence and inordinate motions of the Soule not consented vnto , are Sinnes contrary to our Aduersaries assertion . They bring some Reasons to proue they are not . 1 Originall sinne is taken away in Baptisme . But concupiscence is not taken away in Baptisme ; as appeares by experience in the regenerate in whom it remaines . — Ergo , concupiscence and pronnesse to Sinne , is no sinne . This Argument is friuolous . In Originall sinne , there are two things , First , the guilt . Secondly , the inherent corruptions . We say in Baptisme the guilt is altogether washed away from the Baptized Elect , by the blood of Christ. And for the corruption thereof , it is part done away by the sanctifying Spirit of Christ , powred out vpon the Regenerate , which by degrees purgeth out the inherent sinfulnesse of Nature , by replanting the graces of Sanctification in all parts . Concupiscence then , notwithstanding Baptisme remaines in the Regenerate , and is a sinne in them , the guiltinesse whereof God mercifully pardons in Christ. 2 What is not in our power to auoide : that God doth not forbid vs by his Law. But t is not in our power to auoide the Motions of the heart that preuent Reason and consent . Ergo , they be no sinnes forbidden vs. To this we answere . The Maior is true in things meerely Naturall , that fall out by the Necessity of Nature well disposed . So we say , Gods Law were vncouth , should he command a man neuer to be an hungry or thirst , which things he cannot auoide , but they come vpon him , will he , nill he ; by the meere necessity of Nature . But concerning inordinate motions , there 's no such matter . God hath layed no such necessity on Nature in her creation : but we by our sinne haue brought it upon our selues . Now such a necessity excuses vs not . In this case it helpes a man no more to say . [ I cannot auoid euill thoughts and desires : ] then it doth a desperate sinner , that by countenance hath hardened himselfe in euill courses ; or then it helpes the Diuels and the damned , if they should say ; Wee cannot chuse but doe euill . 3 They argue thus . That which would haue beene naturall and without fault in man , if he had beene created , in puris Naturalibus ; that is , no sinne nor fault in vs. But motions preuenting consent , would be naturall , and without fault in men so made . — Ergo , In vs they be no faults of themselues . Heere our Aduersaries haue made a Man of white Paper , or the like to Materia prima : that hath not any quality in him morally good or bad . That is . A Man that hath neither the Image of God in knowledge , righteousnes , and holines , engrauen on his vnderstanding , will , affections , and whole person ; nor yet , though it haue it not , hath in him any contrary euill quality , that comes vpon him by reason of such a defect . Now of such a Wiseaker they dispute . If God had created a Man thus ▪ in puris naturalibus , neither good , nor bad , then . What then ? As the old word is . If the Heauens fall , we shall haue Larkes good cheepe . Suppositions framed by our Imaginations touching what might be done , are vaine and needlesse when we see what is done . This we see that Man was created in God's Image invested with all reall Qualities of Righteousnes and Holinesse . This we see also , that Man being falne is borne in Originall corruption , depriued of God's Image , & thereupon depraued in his whole Nature by sinfull infirmity . Wherefore a man in his pure Naturals , one that hath neither Grace , nor Corruption , was neuer found in this world : yea , 't is a contradiction to imagine a man thus naked without his Qualities ; that he hath Reason , but neither enlightened , nor darkened , a will but meerely indifferent , neither enclined to good , or euill ; affections , but neither vertuously , nor vitiously disposed . In a word , that he is a Man capable of Vertue , or Vice ; Holinesse , or Sinfulnesse , and yet hath neither . That were to make a Man litle better then an vnreasonable Beast . But to follow them a little . Suppose a Man were made in his pure Naturals , would such disorderly motions be found i● him ? Yea , say they , and that boldly . Si Homo crearetur a Deo in puris naturalibus , proculdubiò constaret duabus partibus repugnantibus , Spiritu & Carne : & haberet duos app●titus contrarios . Rationalem , & Sensitivum : ergo naturaliter haber●t quosdam motus repugnantes Rationi . Without doubt the Iesuite is deceiued in this his Imagination , and his Argument is not worth a Button . A Man in his pure Naturals should haue two parts , a Soule and a Body , Spirit and Flesh ; he should haue two appetites , Reasonable and Sensuall , ergo , these parts in their motions and desires would be contrary one to the other . This consequent is false . They would be diuerse , not opposite and repugnant . The Body and the Sensitiues would lead a Man to those things that are agreeable to the Body . The Soule and reasonable appetite , or will would incline him to those higher and more noble objects agreeable to the Soule . But neither of these inclinations would crosse and trouble one another , the inferiour faculties , like the lower Spheares would moue differently from the superiour : but yet most orderly according to their owne nature , without impeaching the Motions of the other . Each faculty in it's place would worke orderly in sweet harmony and agreement each with other , had not Sinne brought in confusion and discord into the world , as betweene God and Man : so betweene Man and himselfe . This we further make good by this argument . Whatsoeuer is naturall , and so without blame in Man : that Christ took one him — But these inordinate Motions of the sensitiue appetite , repugnant vnto Will and Reason ; Christ tooke not on him — Ergo they are not naturall , and without blame . The Maior we proue by that , Phil. 3. 7. He was made like vnto Man : and Heb. 2. 17. In all things it behoued him to be made like vnto his Brethren . And againe , Chap. 4. 15. Wee haue not a high Priest which cannot be touched with a feeling of our infirmities : but was in all things tempted in like sort : yet without Sinne. Whence 't is manifest that Christ taking on him our Nature , tooke on him all the properties of our Nature , and with all such infirmities of our Nature as not sinfull in themselues , or the effects or punishments of Sinne in vs. If therefore it be naturall vnto Man , that the Motions of the sensitiue appetite should preuent and be repugnant vnto Reason , and that this is no Sinne except consent make it so : then certainly Christ had in him such motions and inordinate desires . But to affirme that , there were in Christ such disorderly Motions of his inferiour Faculties , repugnant vnto his Reason and Will , is a blasphemie against the immaculate Lambe of God , Christ was indeed tempted ( as the text saith ) and in like sort as we are : but will any Man heere vnderstand this of inward Temptations arirising from any thing within Christ , as if he were like vnto vs drawne aside with b Concupiscence and inticed , the motions of his sensitiue faculties , inclining him to that which was contrary to his vnderstanding and will ? We confesse that he was fiercely tempted by Satan and wicked Men from without : but that he was tempted by any thing in himselfe , by disorderly Motions of his heart tending vnto euill , and ergo checked by his will and Reason , this we account an abominable Errour touching the spotlesse humanity of our Sauiour . Wherein we deny , that there euer was any the least disorderly desire , thought , word , or worke whatsoeuer . And therefore we conclude , that such motions are not naturall vnto Men , becomming sinfull only by accident , because they are consented vnto : but they are accidentall vnto him , being the fruit of originall Corruption , and are in themselues verily and properly Sinnes . For Conclusion of this point , let vs heare that Argument which Bell. makes . 4. Where there is no Law , c there is no sinne . Rom. 4. 10. But there is no Law prescribed vnto sense and sensuall appetites . Ergo The Motions thereof are not sinfull . The Maior we grant . The Minor he proues ▪ Because the Law praesupposeth Reason in all that whereto it is giuen . But the sensitiue part of Man is without Reason , and ergo not capable of a Law , according as it is in bruite beasts , to whom ergo no Law is giuen . This he further proues by that place , Rom. 7. 20. Now if I doe that I would not , it is no more I that doe it , but Sinne that dwelleth in me . Where 't is plaine ( saith Bell. ) that the Apostle did not sinne , because he lusted against his will. 'T was not he did the worke : but 't was the Sinne in him . Wherefore he saith afterward . That in his mind , i. e. in his superior faculties he serued the Law of God : and kept it : although in his flesh , i. e. sensitiue appetite and inferiour faculties he serued the Law of sin : yet , for all that he sinned not in so doing , because sinne cannot be but in the minde , and the Law is not giuen to those facul●ies that be vnreasonable . To this we answere . That God giues no Law to vnreasonable Creatures , but such as haue Reason . The sensitiue faculties of bruite-beasts haue no other Rule then Natures instinct , which guides and moderates their seuerall motions in due order and measure . But in man those inferiour faculties how euer vnreasonable , are yet capable of Reasons Gouernment , which according to Gods Law prescribes vnto the motions of the sensitiue appetite their measure and bounds , beyond which they may not passe . If a man were vncorrupt , the appetite would obey this rule of Reason and keepe it selfe within those prescribed Bounds . But being now corrupt by Sinne , it breakes out beyond this compasse and ouerbeares Reason and will , which in their sinfull weaknes are not able to bridle these vnrulie motions . wherefore when Bell. saieth . That the Law is giuen to the reasonable will , not to the sensiue appetite ; it is vtterly false : Because in Man it is probable of gouernment , and so subject to the Law. Our Reason hath euen in this our corrupted estate a ciuill command ouer our appetite and affections ; so that it can moderate them by faire persuasions now and then . That which it can doe sometimes , it ought to doe alwaies , and if any affections can obey Reason at sometimes , were they not infected with Sinne , they would doe it at all times . And if they doe well when they obey , certainly they doe euill when they disobey . And ergo such motions of them , as are repugnant to right reason , are nothing but rebellion against God's Law. As to the place in the 7. Rom. we answere . That that Interpretation of it which Bell. brings is most peruerse and against all Sense . The Apostle complaines that he did the Euill , which he would not ; no doubt in so doeing he did sinne . But what is it now which committed this guilt or sinne ? It is not I that doe it saieth the Apostle : but that sinne that dwelleth in me . That is , according to Bell : not I in my mind , or superior faculties of Reason and Will : but my inferior Appetite and affections which doe this euill against my consent . So the meaning shal be Concupiscence in that duell in the Apostle committed Sinne : but the Apostle himselfe committed it not . Which is very absurd . As if a cholericke-Man hauing done a mischiefe in his anger should sa●e , It were not he did it ; but his raging passion : or an adulterer , that 't was not he committed the Sinne ; but his sinfull Affection that carried him further then reason would . So that if God will punish such a sinne ; he must not punish him : but onely his sensitiue appetite which was in fault . This is ridiculous , for besides that it crosseth the Romanists Doctrine manifestly ; in teaching that such disorderly motions of the sensitiue appetite be no sinnes , which heere the Apostle contradicts , saying plainly ( that the Sinne which dwelt in him did doe the euill he would not . ( viz , Sinne : ) it draweth after it this grosse Error . That some faecultie in man may sin , and yet the man not sinne himselfe . Wherefore the Apostle in that speach , 'T is not I doe it : but sinne in me . doth not oppose one facultie against the other , the reasonable will , against the sensitiue appetite , seeking for a shift to excuse his sinne , by putting it off from himselfe , to that which was not capable of Sinne : but he opposeth grace in euery facultie to Corruption in the same facultie ; as two contrarie Principles and causes of his actions , one mouing to good ; the other enclining to bad . Thence the Apostle saieth , that ( when he doth euill ) 't is not I that doe it . i. e , I regenerate according to the Grace , that dwelleth in me , for that inclines me to doe good : but 't is the Sinne dwelling in me which ( when I would doe well ) inclines me to doe euill . He heere shewes the Roote , whence this Euill comes : but yet he doth not put off the fault from himselfe . As 't is himselfe doth well : so 't is himself● doth ill too , according as he concludes . vers 25. Then I my selfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe both well and ill ; well , according to Grace , in my mind that is regenerate , part both of inferior and superior facultie . I serue the Law of God ; but ill according to corruption remaining in me : but in my flesh , vnregenerate part the Law of Sinne. Much more might be added : but 't is not my purpose , heere to enter vpon the common place at large , I proceed to the second quaestion of our Aduersaries , who teach that albeit our Loue of God be imperfect : yet this imperfection is not sinne in vs. They grant . That no man hath any grace of the spirit : but he may encrease in it daily . that the Loue of God and our Neighbours may still grow on to farther degrees of affection ; That no grace , nor good worke hath that full perfection , which it might haue in this Life , or which we shall attaine vnto in Heauen . But they deny this defect to be any fault or sinne . 2. Defectus Charitatis quod ( viz ) non faciamus opera nostra tanto feruore dilectionis , quanto faciemus in patriâ , defectus quidemest : sed culpa & peccatum non est . saieth Bell. and againe Charitas nostra quamuis comparata ad Charitatem beatorum , sit imperfecta : tamen absolute perfecta dici potest . This is an Error , against which we defend this Conclusion in generall , touching both Charity and all man Righteousnes . The defects or want of Perfection in Mans Righteousnes is Sinne. For the proofe of this point we are to obserue , that the Imperfection , or Perfection of any thing is to be considered of two waies . 1 Comparatiuely . When any thing set by another is more or lesse perfect , then that other . 2 Absolutely . When considered in it selfe , it hath or wantes that Perfection which it should haue by its proper Nature . Betweene these there is great difference . For Comparatiue imperfection is not euill : absolute imperfection is Euill . We may see it in an example , The Senses that are in Man being compared with their like in other creatures , 't is manifest they are much excelled by them , as by an Eagle for sight , a spider for touch . &c. Heere we say that the eie of a man is not perfect as the eie of an Eagle : but yet we doe not account this imperfection any Naturall euill of the eie of a man. God might haue giuen a stronger and a clearer sight to men : but we , blame not his workes ; nor count our sight imperfect because it hath not that singular Temper which is in other Creatures ; but because it wants at any time that temper which is agreeable to our nature . Such a defect only , is properly an Euill in Nature , when something is wanting to the perfection of any part , which by the Course of nature should be there . Thus 't is also in Grace . Compare we the Righteousnes of man , or Angels , with the Righteousnes of God ; we saie that God's is infinitely more perfect then the Creatures . But now is this imperfection in Humane or Angelicall righteousnes any Euill and Sinne in them ? We saie No. Neither are the Angels sinfull because lesse righteous then God : nor Adam sinfull because lesse righteous then either . God made them both lesse good then himselfe : yet very good and without all Sinne. There be degrees of Righteousnes , and though the Creature be infinitely below the heighest pitch of goodnes ( which is God : ) yet he may bee still aboue that lowest descent vnto Sinne and vnrighteousnes . In Phylosophie we dispute whether the slackening of any degree in one Quality , be the mingling of another that is contrary . As heat in eight degrees if it decrease vnto seuen , whether there is any degree of cold mingled with it . 'T is heard to say that there is . But concerning Grace and Righteousnes 't is certaine , there is that remissio graduum without any admixtion of Sinne and iniquity . As the Holines of Saints is lesse then that of Angels ; that of Angels lesse then the Holines of Christs glorified Humanity , this lesse then his Diety . And yet in the least of these Righteousnesses there is no Vnrighteousnes at all to be found , no not in the seuere judgement of God. Except we say there is vnrighteousnes in Heauen where no vncleane thing can enter . Well then . What Imperpection of mans Righteousnes is it , which is Sinne ? We say . That Imperfection , when man in any Grace or good Worke wantes that degree of goodnes , which he ought to haue . As in nature . If the Eye want that cleernes of sight which should be in it : 't is a naturall Euill . In Morality if a man want that Temperance or degree of Temperance he ought to haue , it s a vitious and morall euill : so in Grace the want of that righteousnes or degree of righteonsnes which God requires to be in man , is a Sinne and spirituall Euill . All such priuations of what should be present are Euill in what kind soeuer . If they be in nature they be malamiseranda , deserue pity and cure : if in Vertue and Grace ; they be mala culpanda worth of blame and punishment . Such defects as these in Grace , when man fals short , not onely of that which is in others ; but that which should be in himselfe , doe alwaies arise from the mixture of Corruption and Sinne. Hee that loues n●t God or his neighbour so much as he ought to doe : 't is because his heart be wicked , at the least in part ; and that he loues others things more then he should doe . These things are certaine and vndeniable according to those words of St. Augustin that are authenticall . a Profecto illud quod minus est quam debet , ex vitio est . And againe . b Pec●atum est , vel cum non est charitas , quae esse debet : vel minor est quam debet . 'T is a Sinne , not to loue . God at all : or to loue him lesse then we should . Wherefore heere we aske the Iesuite whether Charity and other Graces in a man regenerate be so perfect in this Life , as they ought to be ? If he say , they be not so perfect , as they ought to be . how can he affirme that this defect is no fault nor Sinne : Can a man possibly doe worse , or be worse then he should ; and yet be i● no fault therefore ? If he say they be as perfect as they should be , his owne Conscience and the Conscience of all the men in the World will gain-say him for a liar . No man can say , that he loues God and his Neighbour asmuch as he ought to doe : and that he is not bound in euery grace and good worke to ariue at greater perfection , then hee hath for the present . He that thinkes himselfe come nearest vnto the marke , will yet be driuen to confesse , that he fals many bowes short of those patternes which we ought to imitate , Adam in his Innocency ; Christs Humanity , and the Saints in Heauen . Wee here bid them ( Depinge ubi sistam ) make a point where we shall stoppe : that when we are come so farre , we need seeke no further perfection . If they cannot do this , then they must confesse , as the truth is , that euery man is bound by Gods command to be more holy , to be more perfect in all Graeces and good workes ; and so farre as he wants any degree or dramme of goodnesse , that should be in him and his works , so farre he is sinfull and guilty of a fault . 3 I goe on to the last Assertion of our Aduersaries , which is to●ching veniall sinnes , ( viz. ) That these doe not hinder the righteousnesse of mens good workes . A man may be a perfect iust man , though he commit many veniall sinnes . The reason whereof they make to be [ because veniall sinnes are not contrary to charity , the loue of God and our neighbour , and so may stand well enough with the fulfilling of the Law. Against this errour , tending to the obduration of mans hart in impenitency & loue of sin : we maintain this conclusiō . Those sinnes which the Church of Rome cals veniall , doe truly make a man regenerate , and his workes vnrighteousnesse in the sight of God. This we proue by this one Argument . Whosoeuer transgresseth the Law , he is vnrighteous in so doing . But he that commits veniall sinnes , transgresseth the Law. Ergo , He that commits veniall sinnes is an vnrighteous man. The Maior is vndeniable . For the Minor our Aduersarie is at a stand . They are loath to grant it : yet cannot tell how to deny it with any honesty . Bellarmine after one or two shuffling distinctiōs of simpliciter , & secundum quid ; perfectè and imperfectè , at last plainly denies that veniall sinnes be contrary to the Law. For answering vnto those places in Iames. [ In many things we offend all , ] and that in Iohn . [ If we say we haue no sinne , we deceiue our selues . ] Hee saith they cannot hansomly shift themselues of those places , who hold that veniall sinnes be [ propriè contra Legem . ] Such as bee of that opinion [ Let them looke to it ( saith he ) what they will answere to that of Saint Iames. ] He that keepes the Law in one point , &c. ] He therefore will be more wise and wary . [ Sol●da igitur respensio est ( saith he ) Peccata venialia , sine quibus non viuitur , non esse peccata simpliciter , sed imperfectè & secundum quid : neque esse contra Legem , sed praerer Legem . ] And thus saith he , Omnia cohaerent ( like a Pebble in a Withe ) [ Nam qui ostendit in vno praeuaricans scilicet vnum praeceptum , reus est omnium & simpliciter iniustus constituitur & tamen in multis offendimus omnes , quia tametsi nihil facimus contra Legem ; tamen multa facimus praeter Legem . Et qui ●atus est ex Deo , non peccatat transgrediendo Legem , & tamen si dicamus q●ia peccatum non habemus . ( viz. ) nihil praeter Legem faciendo : no● ipsos seducimus , & veritas non est in Nobis . ] This is an vnbound Besome , as will appeare by vndoing that distinction which seemes to hold it together . Veniall sinnes are not against the Law : but besides the Law. Well , we must now know what is against the Law , & what besides . That is against the Law , when any thing is done which the Law forbids ; or left vndone which it commands . That is besides the Law , when the thing done is neither cōmanded , nor forbidden in the Law. He then that commits a veniall sinne , doth some such act as the Law neither forbids nor commands . Here then we aske . Be veniall sinnes , sinnes ? Yea , they be . Is God offended with them ? Yea , and he may iustly punish them , on vs with the losse of Heauen . For so Bellarmine himselfe confesseth . [ Peccata venialia nisi misericorditer remittantur impediunt ab ingressu illius Regni in quod nihil coinquinatum intrare potest . ] Now sure this is admirable , that such acts as these should defile a man , deserue hell , offend God , in a word be sinnes , and yet for all this neither commanded nor forbidden in any Law of God. Was there euer such a toy heard of as this ? as Sinnes beside the Law. T is a most ridiculous contradiction , Peccatum praeter Legem . He that doth any thing beside the Law , not mentioned , nor include ● therein by way of prohibition or command , t is most apparent he sinnes not , nor offends not at all . For whom doth he offend , or who can challenge him of Sinne ? Doth God the Law-giuer ? No , for t was not his intention to command or forbid such an act , and ergo , be it done or not done , it crosseth not his will : nor hath he any reason to finde fault or be displeased at it . Satan or Man cannot accuse him . For let them then shew the Law that prooues him an offender . If they cannot alleadge a Law against which he hath transgressed : they wrongfully accuse him of a fault . Were it not absurd accusation against a prisoner at the Barre ; to say that he hath indeed done nothing against the Lawes of the Land : but many things besides the Law not forbidden nor commanded in the Law , those hee hath done and deserues to be punished for it as an offender ? But now if those veniall sinnes bee mentioned in Gods Law : then are such actions either commanded or forbidden . If commanded , then the not doing of such a thing , is plainely contrary to the Law. As for example . c To steale a penny , or some other small matter , to please an idle word , to tell an officious lie ; these be veniall sinnes say our Aduersaries . But how hnow they , they be sinnes ? who told them so ? The Scriptures they will say . Where ? In the 8 and 9 Commandement . Aske them now . Did God intend in those Commandements to forbid those actions of stealing and lying ? Yea , or No ? If he intended it not ; then t is no sinne at all to doe them , seeing it cro●seth not Gods will , nor offends him . If he did intend to forbid vs those things : then to doe them is a sinne , manifestly contrary to the holy will of God , the Lawgiuer . Wherfore let vs here remēber that excellent rule of Bernard . [ Non iussa quïdem licitè vtrumlibet , vel admittuntur vel omittuntur : iussa vero sine culpa non negleguntur , sine crimine non ●ontemnuntur . For things not commanded : we may either lawfully doe them or leaue them : but for things commanded , to neglect them is a sinne , to contemne them is a haynous crime . Wherefore this distinction of sins against , and sinnes beside the Law falleth to dust : and our Minor Proposition stands firme : That he who committeth veniall Sinne , transgresseth the Law of God , and therefore is vnrighteous for his so doing . a Becanus here forsakes the Cardinall in this distinction : and helpes him by an other deuis● . He grants that Veniall Sinnes be against the Law , and proues it , [ because euery Veniall Sinne is moraliter malum , and Ergo contra rectam rationemet Legem aeternam . ) But here 's now the distinction : It is one thing to be contra Legem ; another contra finem Legis . All Veniall sinnes be against the Law : but no veniall sinne is properly against the end of the Law. that is , against Charity the Loue of God or our Neighbour . Is not this a superfine Inuention ? As if a Subiect that hath in many things broken the Law , should say . True my faults be against the Law of the Land : but yet they are not against the end of those Lawes . viz. obedience to my Prince , and Loue to the good of him and my Country . Though I break the Lawes : yet I would not haue you thinke ; but I loue and honour my Prince and Country well enough . Iust so the Iesuits . A man may commit many sinnes against Gods Law : and yet obserue the end of the Law , in louing God with all his heart ; and his Neighbour as himselfe . Then which nothing can be more senselesse , that a man should offend God in breaking of his Law : and yet not withstanding loue God with his whole heart . That a man should wrong his Neighbour doing that to him which he would not haue done to himselfe : and yet , for all that , loue his Neighbour as himselfe . ( If ye loue mee keepe my Commandem●nts ) saith Christ. Iohn . 14. 15. Nay ( say the Romanists ) we loue him and yet breake his Commandements . ( Loue doth none eu●l to his Neighbour ) saith the Apostle Romans . 13. . 10 Nay ( say the Iesuits ) Loue may doe euill to his Ne●ghbour : and yet keepe the name of loue . A man may be angry with another without cause , reuile him , and call him Racha , hee may defraude him in small matters ( for these they make veniall sinnes ) and yet in the meane time , all this without breath of Charity . Himselfe would not willingly be so vsed : but hee will vse another in this sort ; and yet looke to bee thanked for his loue too . Such grosse absurdities doe our Aduersaries runne in to , by coyning such senselesse distinctions of ( Sinnes not against : but besides the Law ) of sinnes not against the end of the Law : though against the Law it selfe . Our Consciences cannot be satisfied with such silly shiftes : and therefore we leaue them vnto those that can content themselues ; and choake vp their Consciences with a little sophistry . Men who make a pastime of sinne ; and take liberty to qualifie and dispence with Gods Law as they thinke agreeable to their Conscience ; hoping by tricks of wit and dodging Distinctions to a void the accusations of Conscience , and to elude the seuerity of Gods Iudgement . SECT . 4. CHAP I ▪ Iustification by workes makes void the couenant of grace of the difference between the law & the Gospel . of the vse of the Law. of the erroneous conceit of our Aduersaries in this point . THus much of these three Exceptions of our ●econd Arg●ment , prouing the impossibili●y of our Iustification by the workes of the Law , because we cannot perfectly fulfill the ●aw . We goe now forward vnto two Arguments more ; taken , the one from the difference of the two Couenants God hath made with man. First of works , the other of grace : and the other from the Nature of true Christian Lib●rty obtained for vs by Christs death . 3 Argument . That which makes voide the Couenant of Grace is a false and haereticall doctrine . But Iustification of workes of the Law , makes void the Couenant of Grace . Ergo , T is false and haeriticall so to teach . For confirmation of the minor in this Argument wee must briefly shew . 1 ( What the Couenant of Grace , what the Couenant of workes is ) 2 What opposition their is betweene these two . By the Couenant of Grace we vnderstand in one word , the Gospell , i. e. the gratious appointment of God to bring man to Saluation by Iesus Christ. In the administration of this gratious purpose of God we must obserue foure periods of time , where in God hath diuersly ordered this meanes of Mans saluation . 1 The first is from Adam vntill Abraham . Werein God made the promise to Adam anone after his miserable fall : and renued it as occasion serued vnto the Patriarches and Holy men of that first Age of the world . viz. That ( the seede of the woman should breake the Serpents head ) This blessed promise containing the whole substance of mans redemption by Christ , was religiously accepted of , and embrased by the seruants of God in those times . who witnessed their Faith in it , by their offering of sacryfice as God had taught them : and thier Thankfulnesse for it , by their Obedience and holy Conuersation . The second is from Abraham to Moses . After that men had now almost forgot Gods promise and their owne duty : and Idolatry was crept into those Families , wherein by succession the Church of God had continued , God cals forth Abraham from amongst his Idolatrous kinred , & with him renues that former promise in forme of a League and Couenant confirmed by word & solemne Ceremonies . God on the one side promising to be the God of Abraham , and of his seed , & that in his seed all the Nations of the earth should be blessed : Abraham for his part beleeuing the promise , and accepting the condition of ●bedience to walke before God in vprightnesse . This Couenant with Abraham is rat●fied by two externall Ceremonies . One of a fi●e-brand p●ssing between the pieces of the Heifer and other Beasts with Abraham , according to custome in making of Leagues had diuided in twaine . Gen. 15. The other the Sacrament of Circumcision vpon the flesh of Abraham and his posterity . Gen. 17. The third period is from the time of Moses vntill Christ. When ( after the Church multiplyed vnto a Nation , and withall in processe of time , and continuance among the Idolatrous Aegyptians , grew extremely corrupt in Religion and Manners ) God againe reuiues his former Couenant made with Abraham . Putting the Iewes in remembrance of the Couenant of grace in Christ. 1 By adding vnto the first Sacrament of circumcision another of the Passeouer , setting forth vnto the Iewes , the Author of their deliuerance ; as well from the spirituall slauery and punishment of sinne ; as from the bodily bondage and plagues of Aegypt . 2 Afterwards by instituting diuers Rites & Ceremonies concerning Priests sacrifices , &c. all which were shadowes of good things to come ( viz. ) of Christ , the Churches Redemption by his death . Which things were prefigured vnder those types , though somewhat darkely , yet plainely enough to the weake vnderstanding of the Iewes . Who in that Minority of the Church stood in need of such Schoolemasters and Tutors to direct them vnto Christ. The fourth period and last is from Christs death , to the end of the world . Who in the fulnesse of time appearing in our flesh , accomplished all the Prophecies and promises that went before of him : and by the Sacrifice of himselfe , confirmed that Couenant a new : which so long before had beene made with the Church . Withall hauing abolished whatsoeuer before was weake and imperfect , hee hath now replenished the Church with aboundance of knowledge , and of grace , still to continue and increase , till the consummation of all things . In all these periods of time , the grace of God that brings saluation to man was euer one and the same : onely the Reuelation thereof , was with much variety of circumstances , as God saw it agreeable to euery season . In the first t was called a Promise , in the second a Couenant , in the two last Periods , a Testament ; the Old from Moses till Christs death ; the New from thence to the worlds end , in both Remission of sinnes , and Saluation bequeathed as a Legacy vnto the Church : and this bequeast ratified by the death of the Testator , typically slaine in the Sacrifices , for confirmation of the Old : Really put to death in his owne Person , for the Sanction of the New Testament . But notwithstanding this or any other diuersity in circumstance , the substance of the Gospel , or couenant of Grace , is but one & the same , throughout all ages . Namely , Iesus Christ yesterday , and to day , and the same for euer . In the next place . By the Couenant of Workes , we vnderstand that we call in one word the Law : Namely , That meanes of bringing man to Saluation , which is by perfect obedience vnto the will of God. Hereof there are also two seuerall Administrations . 1 The first is with Adam before his fall . When Immortality and Happinesse was promised to Man , and confirmed by an externall Symbole of the Tree of Life : vpon condition that he continued obedient to God , as well in all other things ; as in that particular Commandement of not eating of the Tree of knowledge of good and euill . 2 The second Administration of this Couenant was the renuing thereof with the Israelites at Mount Sinai : where ( after that the light of Nature began to grow darker , and corruption had in time worne out the Characters of Religion and Vertue , first graued in mans heart ) God reuiued the Law , by a compendious and full declaration of all duties required of man , towards God or his Neighbour , expressed in the Decalogue . According to the Tenor of which Law God entred into Couenant with the Israelites , promising to be their God ; in bestowing vpon them all blessings of Life and Happinesse , vpon condition that they would be his people , obeying all things that he had commanded . Which Condition they accepted of , promising an absolute Obedience . All things which the Lord hath said we will doe . Exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed ; saying Amen to the Curse of the Law. Cursed be euery one that confirmeth not all the words of this Law to doe them : and all the people shall say , Amen . Deut. 27. 26. We see in briefe what these Couenants of Grace & Workes are . In the second place we must inquire what opposition there is betweene these two ; Grace and Workes ; the Gospell and the Law. The opposition is not in regard of the End whereat both doe aime . They agree both in one common end , namely the Glory of God in Mans eternall Saluation . The disagreement is in the meanes , whereby this End may be attained ; which are proposed to Men in one sort by the Law , in another by the Gospell . The diuersity is this . The Law offers life vnto Man vpon Condition of perfect Obedience , cursing the Transgressors thereof in the least point with eternall Death : The Gospell offers Life vnto Man vpon another condition , viz. Of Repentance , and Faith in Christ , promising Remission of sinnes to such as repent and beleeue . That this is the maine Essentiall and proper difference betweene the Couenant of workes and of Grace ( that is ) betweene the Law and the Gospell , we shall endeauour to make good against these of the Romish Apostasy who deny it . Consider we then the Law of Workes , either as giuen to Adam before the promise : or as after the promise it remained in some force with Adam & all his posterity . For the time before Mans fall . It is apparant that perfect obedience was the condition required for the establishing of Adam in perpetuall blisse . Other meanes there was not : nor needed any be proposed vnto him . But when Man had failed in that Condition ; and so broken the Covenant of Workes : God to repaire Mans ruined Estate , now desperate of euer attaning vnto happines by the first means : he appoints a second offering vnto Adam a Sauiour ; that by Faith in him , and not by his owne vnspotted Obedience , hee might recouer Iustification , and Life which he had lost . So that what Adam should haue obtained by workes without Christ : now hee shall receiue by Faith in Christ without Workes . Since the time of Mans fall we must consider , that the Law and Gospell though they goe together , yet as they still differ in their vse and office betweene themselues : so also the Law differs from it selfe , in that vse which it had before , and which it hath since the Fall. To vs now , it hath not the same vse which it had in Mans innocency . It was giuen to Adam for this end , to bring himselfe to Life , and for that purpose it was sufficient both in it selfe , as an absolute Rule of Perfection : and in regard of Adam who had strength to haue obserued it . But vnto Man fallen , although the Band of Obedience doe remaine : yet the End thereof ( viz. ) Iustification and Life by it , is now abolished by the promise , because the Law now is insufficient for that purpose , not of it selfe , but by reason of our sinfull flesh , that cannot keepe it . This is most manifest by the renewing of the first Couenant of Workes with the Iewes , when God deliuered vnto them the Morall Law , from Sinai , at which time God did not intend that the Iewes should obtaine Saluation , by Obedience to that Law. God promised Life if they could obey , and the Iewes , as their duty was promised they would obey ; but God knew well enough they were neuer able to keepe their promise , and ergo 't was not God's intention in this Legall couenant with the Iewes , that any of them should euer attaine Iustification , and Life by that meanes . As that first the Promise need not to haue bin made vnto Adam , if the Law could haue suffised for the attaining of Life : so after the Promise was once made , the Law was not renewed with the Iewes ; to that end that Righteousnes and Life should be had by the obseruation of it . This is the plaine doctrine of the Apostle . Gal. 3. in that his excellent dispute against Iustification by the Law. The doubt that troubled the Galatians was this . God had made an Evangelicall couenant with Abraham , a that in Christ he and his faithfull seed should be blessed ; that is , Iustified . Afterward 430 yeares , he made a Legall couenant with Abraham's posterity , that they should liue , that is , be justified and saued , if they did fulfill all things written in the Law. The Quaestion now was , which of these two couenants should stand in force , or whether both could stand together . The Apostle answere , that the former couenant should stand in force , and that the later did not abrogate the former ; not yet could stand in force together with the former . This he expresseth v. 17. 18. And this I say , that the couenant that was confirmed afore of God in respect of Christ , the Law which was 430 yeares after , cannot disanull that it should make the Promise of none effect . For if the inheritance ( viz ) of Righteousnes and life , be by the Law ; it is not by the Promise : but God gaue it to Abraham by Promise , Heere now they might object , Wherefore then serueth the Law ? If Men cannot bee iustified by keeping the Law , to what end was it giuen so long after the Promise was made ? To this the Apostle answeres . It was added ( vnto the Promise ) because of the transgressions . Here 's the true vse of the Morall Law , since the fall of Man , not to justifie him and giue life : but to proue him to be vniust and worrhy of death . It was added [ because of transgressions . ] that is . 1. To convince Man of Sinne , that he might be put in remembrance what was his duty of old ; and what was his present infirmity in doing of it , and what was God's wrath against him for not doing it . That seeing how impossible it was for him to attaine vnto life by this old way of the Law. First appointed in Paradise , he might be humbled and driuen to looke after that new way , which God had since that time layed forth , more heedfully attending the Promise , and seeking vnto Christ , who is the End of the Law vnto euery one that beleeues in him . Which vse God pointed out vnto the Iewes , figuring Christ vnto them in the Mercyseate , couering the Arke wherein the Tables of the Couenant were kept , and in the Sacrifices appointed for all sorts of Transgressions against this Couenant . To admonish the Iewes a further thing was aimed at in giuing them the Law , namely the bringing of them — to Christ the promised seed , in whom Remission of Sinnes , and Life Eternall was to bee had . 1. To restraine Man from Sinne. That the Law might be a perpetuall rule of Holinesse and Obedience whereby Man should walke and glorifie God to the vtmost of his power . That so those Iewes might not thinke that God by making a gracious Promise , had vtterly nullified the Law , and that now Men might liue as they list ; but that they might know these bounds prescribed them of God , within which compasse they were to keep themselues , that so the ouer-flowing of Iniquity might be restrained . These most excellent , perpetuall and necessary vses of the morall Law , God intended in renewing of the Legall couenant with the Iewes : & ergo the Apostle concludes , that God did not crosse himself , when first he gaue the Inheritance to Abraham by promise , and afterwards made a Legall couenant with the Iewes his posterity . Is the Law then against the Promises ? ( saith the Apostle ) God forbid . For if there had beene a Law giuen , which could haue giuen Life , surely Righteousnesse should haue bin by the Law : But the Scripture hath concluded all vnder Sinne , that the promise by the Faith of Iesus Christ might be giuen to all that beleeue . ver . 21. 22. Whence it is most cleare that the Law and the Gospell in some things are subordinate and vphold one another ; in other absolute , and destroy one another : As the Law by the discouery of Sinne and the punishment of it , humbles man and prepares him to receaue the Gospell . 2. As the Law is a sacred direction for Holines and Obedience to those that haue embraced the Gospell and all others . 3. As the Law requires satisfaction for the Breach of it , and the Gospell promiseth such satisfaction : thus the Law and Gospell agree well together and establish one another . But as the Law giues life to them that perfectly obey it , and the Gospell giues Life to them that stedfastly beleiue it : thus the Law and Gospell are one against the other ; and ouerthrow one another . And ergo if God had giuen such a Law to the Iewes , as could haue brought Saluation to them through the perfect fulfilling of it : 't is apparant that God had made voide his former Couenant vnto Abraham , because Righteousnes should haue bin by the Law , and not by Christ. But now God gaue no such Law , as could be kept by the Iewes , as the Apostle proues , because all were sinners against it ; and therefore it followes that notwithstanding the giuing of the Law , the Promise standes good for euer ; and Righteousnes is to be odtained onely by the Faith of Iesus Christ. From hence we conclude firmely . That the difference betweene the Law and the Gospell , assigned by our Diuines is most certaine and agreable to the Scriptures . viz. That . The Law giues Life vnto the Iust vpon Con●ition of perfect Obedience in all things : The Gospell giues Life vnto Sinners vpon Condition , they repent and beleiue in Christ Iesus . Whence it is plaine . That in the point of Iustification these two are incompatible , and that therefore our minor Proposition standes verified . That Iustification by the workes of the Law , makes voide the Couenant of Grace . Which Proposition is the same with the Apostles assertion else-where . Gal. 2. 21. If Righteousne : be by the Law Christ died in vaine . and Gal. 5. 4. Ye are abolished from Christ : whosoeuer are iustified by the Law ; yee are fallen from Grace . By somuch more iuiurious are these of the Romish Church vnto the Gospell of Christ , when , by denying this difference , they would confound the Law and Gospell : and bring vs backe from Christ to Moses , to seeke for our Iustification in the fulfilling of the Morall Law. They would persuade vs that the Gospell is nothing , but a more perfect Law , or the Law perfected by addition of the Spirit , enabling men to fulfill it ; That the promises of the Gospell be vpon this Condition , of fulfilling the Law ▪ with such like stuffe . Their Doctrine touching this point is declared vnto vs by Bellarmine . Lib 4. de Iustificat . cap. 3. 4. Where he comes many distinctions betweene the Law and Gospell : but will by no meanes admit of that which our Reformed Diuines make to be the chiefe . The cheife distinction which he conceaues to be betweene them he frameth thus . The Gospell ( saieth he ) is taken in a double sense . 1. For the Doctrine of Christ , and his Apostles by them preached and written ; 2. For the Grace of the Holy Ghost giuen iu the New Testament , which he makes to be the Law written in our Hearts , the quickening Spirit , the Law of Faith Charity shed abroad in our Hearts , in opposition to the Law written in stone , to the dead and killing Letter , the Law of Workes , the Spirit of bondage and feare . Vpon this he proceeds to the difference betweene the Law and the Gospell . Thus. The Law teacheth vs what is to be done , the Gospell ( if it be taken for the Grace of the holy Ghost ) so it differs from the Law ; because it gaines strength to doe it : but if it be taken for the Doctrine deliuered by Christ and his Apostles , so it agrees with the Law , teaching vs , as the Law doth , what things are to be done . This Argument the Iesuite illustrates and proues in three particulars . 1. The Gospell containes , Doctrinam operum , or Leges . For Morall praecepts , they be the same in the Gospell , that be in the Law ; euen those praecepts that seeme most Euangelicall . ( viz ) of louing our Enemies , witnes of this all the writings of the New Testament , wherein euery where we find praecepts , & exhortations to the same virtues , Prohibitions and dehortations from the same vices , which the Law forbids or commands . So that for Morals , the Doctrine of the Gospell is but the Doctrine of the Law ; newly ( that is ) most cleerely and fully expounded . Nor is the Gospell in a more perfect substance : but in Circumstance a more perspicuous Doctrine . Which , though a Trueth , yet is very ridiculouslie proued by the Cardinall out of . Mat. 5. Nisi abundauerit &c. Vnlesse your Righteousnes exceed . What ? He saieth not the righteousnes of the Law and Prophets : but of the Scribes and Pharisees ; yee shall not enter &c. A profound Glosse . ( Christ would not add to the Burden of the Law : but take away from the false glosse of the Scribes and Pharisees . ) Surely good cause had our Sauiour to taxe both the Doctrine of the Pharisees in interpreting , and their manners in their hypocriticall practice of the Law in outward matters ; without inward Obedience ; But litle Reason was there that Christ should require of man more perfection then Gods Law required and 't is a fancie to dreame of any such meaning , in our Sauiours speach . 2 The Gospell containes Comminations , and threatnings as the Law doth . Witnes the many woes from Christ's owne mouth against the Scribes and Pharisees ; together with those frequent denunciations of Iudgement and Damnation to such as are vngodly , that doe not repent and obey the Gospell . 3 Thirdly the Gospell containes promises of Life and happines : but these Euangelicall promises be not absolute but vpon the same Condition , that the Legall are . ( viz ) Cum conditione implendae Legis , Cum conditione Iustitiae actualis , & operosae , quae in perfecta Mandatorum obseruatione consistit . Cap. 2. This the Iesuite would proue vnto vs. 1. From that . Math. 5. Vnlesse your Righteousnes aboud &c. ( that is , in Bellarmines Construction ) so far as , vnto the perfect keeping of the Law : you shall not enter into the Kingdome of Heauen . 2. From Mat. 19. 17. Mat. 10. 19. Where Christ speakes to the yong man. Asking him what he should doe to be saued . If thou wilt enter into Life keepe the Commandements . And to the Lawyer . ( 10. 28. ) who asked the like Question he answeres . This doe and thou shalt liue . That is . Fulfill the Law , and thou shalt be saued . In which wordes they say ; That Christ did preach the Gospell , and shewed vnto these men the very Evangelical way to Saluation . 3. From the many places of Scripture . Wherein Mortificati●n of Sinne , and the studious practice of Holines . and Obedience is required of vs. As. Rom. 8. If yee mortifie the deed 's of the flesh by the Spirit : yee shall liue . So. Ezekiel 18. 21. If the wicked will returne from all his Sinnes , that he hath committed ; and keepe all my statutes , and doe , that which is lawfull and Right : he shall surely liue and not die . With a Number such like places . 4. From the very Tenor of the Gospell . He that belieueth shall be saued : but he that belieueth not , shall be damned . Where we see the Promise of Life is not absolute , but conditionall . If we doe such and such workes . From hence the Romanist concludes : That seeing the precepts , threatnings , and promises of the Gospell , be for matter the same , that those of the Law are : the true difference betweene the Law and Gospell shall be this . That the Law nakedly proposeth what is to be done without giuing grace to performe it : but the Gospell not only proposeth what is to be done , but withall giueth Grace and strength to doe it : and therefore the Law giuen by Moses the Law-giuer cannot iustifie , because it was giuen without the grace of fulfilling it : but the Gospell giuen by Christ the Redeemer doth justifie , because it is accompanied with the grace of the holy Ghost , making vs able to keepe the Law. For which cause also the Law of Moses is a yoake vnsupportable , the Law of a feare and bondage ; because it giues not grace to keepe it , but onely conuinceth our Sinne , and threatens vs punishment : but the Law of Christ , the Gospell is a light yoake , a Law of loue and liberty ; because it giues grace to keepe it , and of loue to God and man : and so by fulfilling frees a man from feared punishment . This is the summe of the Romish Doctrine touching the difference betwixt the morall Law and the Gospell in the point of Iustification , as it is deliuered vs by Bellarmine , the rotten pillar of the antichristian Synagogue . Wherein we haue scarce a syllable of distinct Trueth : but all peruerted by aequiuocations and grosse Ambiguities , as shall appeare by a short surucy of the former discourse . Whereas then he distinguisheth the Gospell into the doctrine of Christ , and his Apostles , and into the Grace of the Holy Ghost : let vs follow him in these two parts . First for Doctrine . We grant that the Gospell is often so taken : but in this matter about Iustification , this acception , on is too large ; and not distinct enough . For although , by a Synecd●che of the chiefest & most excellent part , the whole Doctrine and Ministry of Christ and his Apostles with their successors , be called the doctrine of the Gospell , and b the Ministery of the Gospell : yet all things which they preached or wrote , is not the Gospell properly so called . But as Moses chiefly deliuered the Law vnto the Iewes , though yet with all he wrote of Christ , and so in part reuealed vnto them the Gospell : so Christ and his Ministers , though chiefely they preach the Gospell , yet in its place they vrge the law withall , as that which hath its singular vse in furthering our Christian faith and practise . Wherefore when we speak of the Gospell as opposite to the Law , t is a Iesuiticall equiuocation to take it in this large sense . For the whole doctrine of Christ and his Apostles , preached by them , and written for vs in the Booke of the New Testament , we follow the Apostle in his dispute of Iustification . Gal. 3. 4. 5. And according as he doth take the Gospell strictly for the promise of Iustification and life made vnto man in Christ Iesus . This is in proper tearmes the Gospell ( viz. ) that speciall Doctrine touching mans Redemption and reconciliation with God by the meanes of Iesus Christ ; the Reuelation whereof was indeed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the gladdest tidings that were euer brought to the eare of mortall man. Which Gospell in strict teārmes the Angels preached . Lue. 2. 10. 11. Behold , I bring you glad tidings of great ioy , which shall be to all people , That vnto you is borne this day in the Citie of Dauid , a Sauiour which is Christ the Lord. And afterward Christ and his Apostles fully explained the mysteries thereof vnto the world . According to this necessary distinction , we answer . That if we take the Gospell in that large Acception ; t is true which Bellarmine hath . That the Gospell containes in it the Doctrine of workes ( viz. ) the Morall Law , euen the very same precepts , prohibitions , threatnings , & promises which are deliuered in the Law. All which as Christ and his Hpostles preached : so may all Ministers without blame , yea , they must , if they will auoid blame , presse the same vpon their hearers , seasonably and discreetly , that the Law may make way for the better receiuing and entertainment of Grace in the Gospell . But hence it followes not , that the Gospell properly so taken , is to be confounded as one and the same thing with the Law ; because the Law is conjoyned with it in the preachings and writings of the Ministers of the New Testament . They still are deuided in their Nature and Offices : nor hath the Gospell any affinity with the Law in praecepts , threatnings , or promises . Wherefore when Bellarmine teacheth vs. That Euangelicall promises be made with condition of perfect fulfilling the Law. T is a desperate errour , and that in the very foundation . You heard his proofes before recited : see now a little how passing weake they be . 1 Mat. 5. Except your righteousnesse , &c. To this wee answere . The plaine meaning of the place is this . Our righteousnesse must abound more then that of the Pharises ( that is , ) It must not be outside onely as theirs was : but inward Righteousnesse of the heart , in inward sanctity of the thoughts and affections , as well as of the outward Action : or else such our hypocrisie will keepe vs from entring into Heauen . But doth it hence follow , that because we must be more perfect then these Pharisees , we must be as perfect in all things as the Law requires : we must exceed them , ergo , equall the holinesse of the Law in all points ? Because wee must be syncere without hypocrisie , ergo , we must be perfect in all things without blame ? Such consequents as these , the Iesuit hath cōcluded out of his own head , not out of the text . Touching that speech of Christ to the yong man. Mat. 19. and the Lawyer . Matt. 10. That if they did fulfill the Law , they should liue . We answere , that Christ in so speaking vnto them did not preach the Gospell : but shewed vnto them the Legall way to Saluation . For these erring that grand error of the Iew in seeking for righteousnesse not by faith but by the works of the Law , seuering the Law , from Christ the end thereof ; ( as the Apostle shewes . Rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing . Christ answeres them in their humour , as euery one should be answered , that swels with high conceits of his own righteousnesse & workes , That there was a Law to be kept : and if they could fully obserue the righteousnes of it , they should be saued , sending them of purpose to the Law , that they might be humbled thereby and see their great folly in seekeing for life by that , which they were so vnable to keepe . Against which answere the a Iesuit hath nothing to rely ; but stands much in confuting of another answere made by some of our Diuines . That Christ spake these things Ironically . This Bellar. seeks to confute ; nor do I labor to confirm it ; though it might be justified for any thing he brings to the contrary . 3 Vnto those those places of Scripture that euery where almost promise life , blessednesse , the fauour of God , vpon condition of [ holinesse in life and conversation , that we mortifie the lusts of the flesh , walke in the Spirit , ouercome the world , &c. ] We answere , that , Obedience is one thing , perfect obedience is another . We say that the promises of the Gospell bee all vpon condition of obedience : but none vpon condition of perobedience . T is an iniury done vnto vs , whē they say ; we teach that Euangelicall promises be absolute and without condition , as if God did promise and giue all vnto vs ; and wee doe nothing for it on our parts . We defend no such dotage . The promises of the Gospell be conditionall ( viz. ) Namely vpon condition of repentance and amendment of life . That we study to our power to obey God in all things ; but this is such a condition as requires of sincerity and faithfulnesse of endeauour , not perfection of obedience in the full performance of euery jot and Tittle of the Law. Vnto the last Argument , from the tenour of the New Couenant ( viz. ) That we must beleeue if we will be saued ; ergo , the promise of the Gospell is with condition of fulfilling the Law. This is an Argument might make the Cardinals cheeke as red , as his Cap , were there any shame in him . Faith indeed is a worke : and this worke is required as a condition of the promise : but to doe this worke , To beleeue , though it be to obey Gods Commandement ; yet it is not perfectly to fulfill the whole Law ; but perfectly to trust in him , who brings mercy and pardon for transgressions of the Law. CHAP. II. Of Bellarmines erroneous distinction of the word Gospell . SO much of the first member of the Iesuits distinction , wherin his sophisticall fraud appeares , taking the Gospel for the whole doctrine of the New Testament , published by Christ and his Apostles , and ergo , confounding the Law & Gospell as one : because he findes the Law as well as the Gospell deliuered vnto vs , by our Sauiour and his Ministers : I proceed to the second branch of it . The Gospell ( saith he ) is taken for the grace of the holy Ghost giuen vs in the New Testament : whereby men are made able to keepe the Law. T is so taken . But where is it so taken ? The Iesuit cannot tell you that : [ Vt verum fatear ( saith he ) nomen Evangelij non videtur in Scripturis uspiam accipi , nisi pro doctrind , ] No good reason for it , in as much as t is euident to all me , that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ ( which is properly the Gospell ) and the graces of the Holy Ghost bestowed on man in his Regeneration , whereby he is made able in some measure , to doe that which is good . But the fault is not so much in the name in calling the grace of God in vs by the name of Gospell : as in the mis-interpretation of the matter it selfe . Wherein two errours are committed by the Iesuite . 1 In that he maketh the grace of the New Testament , to be such strength giuen to man : that thereby he may fulfill the Law. 2 In that he saith . The Law was giuen without grace to keepe it . In both which assertions their is ambiguity and Error . For the first . We grant that grace to doe any thing that is good , is giuen , by the Gospell , not by the Law. The Law commands : but it giues no strength to Obey , because it persupposeth that he , to whome the command is giuen , hath , or ought to haue already in himselfe strength to Obey it . And Ergo , we confesse it freely , that we [ Receaue th● Spirit not by the workes of the Law : but by the hearing of Faith preached ] as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour , not as a Lawgiuer . Thus when we agree . That all Graces to doe well is giuen vnto vs by the Gospell ; but next we differ . They teach that the Gospell gies such grace vnto man , that he may fulfill what the Law commands : and so be Iustified by it . we deny it , and say that Grace is giuen by the Gospell , to obey the Law sincerely without hyppocricy : but not to fulfill it perfectly without infirmities . In which point the Iesuite failes in his proofes which he brings . 1 Out of those places where contrary Attributes are ascribed to the Law and Gospell . Vnto the Law. That it is [ the ministry a of death and Condemnation ] b [ Killing d Letter ] that it ( workes wrath ) that it is a [ Yoake d of Bondage a [ Testament c bringing forth Childeren vnto Bondage ] . But vnto the Gospell , e that it is [ The ministry f of Life ] and [ of Reconciliation ] g the h ( Spirit that quickeneth ) the ( Testament that bringeth forth Childeren to Liberty ) which opposition Bellarmine will haue to bee , because The Law giues precepts without affording strength to keepe them : but the Gospell giues grace to doe what is Commanded . But the Iesuite is here mistaken . These opposite attributes giuen to the Law , are ascribed to it in a twofold respect , 1 Inregard of of the punishment which the Law threatens to offenders ( viz. ) Death . In which regard principally the Law is said to be the ministry of Death , to worke wrath , to be not a dead , but a Killing Letter : in asmuch as being broken it leaues no hope to the Transgresser : but a fearefull expectation of eternall Death and condemnation of the Law vnder the Terrors whereof it holds them in bondage . But on the Contrary the Gospell is the ministery of Life , of reconciliation of the quickening spirit and of Liberty , because it reueales vnto vs Christ in whom we are restored to Life ; from the deserued Death and condemnation of the Law , vnto Gods fauour , being deliuered from the wrath to come , vnto liberty ; being freed from slauish feare of Punishment . This is the cheefe Reason of this opposition of Attributes . Secondly the next is in regard of Obedience . In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone : but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart . Because the Law bearely commands : but Ministers not power to obey ; & so is but as a dead Letter without the Vertue of the Spirit . But in the Gospell grace is giuen from Christ , who by the Holy Ghost sanctifieth the heart of his Elect , that they may liue to Righteousnesse in a sincere thought not euery way exact conformity to the Law of God. The like answere we giue vnto another proofe of his . 2 Out of that place ( Iohn 1. 17. The Law came by Moses : but Grace and truth by Iesus Christ. ) that is ( saith Bellarmine ) The Law came by Moses without grace to fulfill it : but grace to keepe it , by Christ. We answere . The true interpretation of these words is this : Moses deliuered a twofold Law , morall and ceremoniall . Opposite to these Christ hath brought a twofold priuiledge . Grace for the morall Law , whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law , which strength could not come by the Law it selfe : but also , much , more Remission of sinnes committed against the Law and so our Iustification and freedome from the guilt of sinne and course of the Morall Law. Secondly , Truth for the Ceremoniall Law the substance being brought in and the shadowes vanished . wherefore the Iesuite erres greately in this point , when he makes the grace of the New Testament to consist in this . That strength is thereby giuen us to fulfill the Law. The grace of God in the Gospell is chiefely our Iustification and Redemption from the curse of the Law : and in the next place strength afforded vs to Obey the Law in some measure not perfectly as our Aduersaries would haue it . In the next point he erres as much in saying that the Law of Moses was giueu without grace to obey it . A false assertion . For although the Law of it selfe giue not grace : yet t is certaine that grace was giuen by Christ euen then when Moses published the Law. Sufficient for the proofe hereof are . 1 These excellent properties ascribed vnto the Law of God , as in other places of the old Testament : so spetially in the Booke of the Psalmes . And amongst them in the 19. and 119. Psalmes . Where the Law of God is said to ( giue light to the ei●s , to conuert the Soule , to reioice the Heart &c. ) which it could not doe of it selfe , had not the grace of the Holy Ghost being giuen in these times . without which the Law could worke no such sauing Effects . 2 Experienee of those times in the Faith , Patience , and ●bedience , and all sorts of graces shining in those ancient Saints ( who liued before and after the Law was giuen . Which graces they receaued from the Holy Ghost , shed vpon their hearts by vertue of Christs mediation , whereby they receaued strength to liue holily in Obedience vnto the Law of God. The difference betweene these times , and those vnder the Law , is not . That we haue grace and they had none : but only in the m●asure and extent of the same grace bestowed , both on vs and them . In those times as the Doctrine of the Gospell was more obscurely reuealed : so the grace which accōpanies it was more sparingly distributed , being confined to to a Church collected of one nation , and bestowed vpon that Church in a lesser measure , then now ; though yet suffitiently in that measure . But in the times of the New Testament , the light shines more brightly , and grace is dispenced more liberally , being extended indifferently to all Nations and poured vpon the Godly in a larger Abundance : according as was promised Ieremiah 31. Though also this comparison must be restrained vnto whole Churches , what generally is now done ; for no doubt in many particulars some men vnder the Law exceede for abundance of Grace , many vnder the Gospell . Wherefore it is a notable iniury vnto the Bounty of God , and the honour of those Saints of old , to exclude them from partaking of the Gospell ; to affirme that they were led only by the Spirit of Feare , and not of loue ; that they receaued not the Spirit of adoption to cry Abba father as well as wee ( though not plentifully as wee ; and so b that they were not Sonnes though vnder Tutors and gouernors , as we confesse they were but very Seruants held in Bondage and excluded from the inheritance of Grace , and glory till after Christs Death . So that at best their adoptio● was but conditionall with regard of Time to come : but , for the presēt , they were handled as slaues fear'd with temporall punishments allured by temporall rewards , like a heard of Swine fed with base achors and huskes . These be absurd Errors bred out of Scripture misvnderstood . Especially that of Iohn 1. Grace came by Christ. Ergo , not before Christs In●arnation . A sily Argument . Christ is as old as the World and his Grace as ancient , as the Name of Man vpon Earth . grace alwaies came by Crhist , & was in its measure giuen by him lōg before he appear'd in the flesh . He was euer the head of his Church , and that his Body , which he alwaies quickned by the blessed influence of his Spirit ministered therevnto . Whereby the Godly before as well as since his incarnation were made liuing members of that his misticall Body . Wherefore it is apparant , that grace is not to be tied to the Times of the Gospell and seuered from the Law. Nay , as of old the Law was not alwaies without grace : so now many times the Gospel it selfe is without grace Christ himselfe being a stumbling stone and rocke of offence , the Gospell a Sauiour of Death to those many vpon whome Grace is not bestowed ; to beleeue and embrace it . I conclude then . That this difference , with our Aduersaries make betweene the Law and Gospell is false : and that their Error is pernitious in makind the Gospel to be nothing , but a Spirit added to the Law that man may fulfill it to his Iustification . That thus a man may be saued by Christ through the perfect fulfilling of the Law. Which is a monstrous and vncouth Doctrine laying an vnsupportable burthen vpon the conscience of man and hazarding his soule to ●ternall distruction , whiles by this meanes he frustrates the Grace of God in Christ ; and withall frustrats his owne hopes of life expecting to obtaine it by that Law which he is neuer able to fulfill . SECT . 5. CHAP. I. Iustification by fulfilling the law , ouerthrowes Christian libertie , the parts of our Christian libertie . SO much of the Third Argument : The last followes drawne from the Nature of Christian Liberty . Which is this . 4. Arg. That which ouerthrowes our Christian Liberty purchased for vs by the death of Christ : that 's no Euangelical , but an Haereticall Doctrine . But Iustification by the workes of the Law ouerthrowes the spirituall Liberty of Man obtained for him by Christ. Ergò . 'T is an Haeresie against the Gospell . For the proofe of the minor Proposition , let vs in briefe consider wherein stands that Liberty wherewith Christ hath made vs free , that so we may the better perceiue what part thereof , this doctrine of Iustification by works doth nullifie and depriue vs of . The Liberty wee haue in Christ is either in regard of the Life to come , or of this praesent life . The first is the Liberty of Glory consisting in a fu●l deliuerance from that state of vanity and misery , both sinfull and painfull , wherevnto we are now subiect . And not we only , but the whole Creation , which with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groaneth and trauaileth in paine , till with vs it also be deliuered , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; From the bondage of Corruption , into the Glorious libertie of the Sonnes of God , ) as the Apostle declares Rom. 8. 19. & seq . This Liberty we haue in hope , not in possession . The next we actually injoy in this life , and that is the Liberty of Grace . This we may diuide not vnfitly into 3 branches : 1 Freedome from Sinne. 2 Freedome from the Law : 3 Freedome from Men. 1 Our Freedome from Sinne stands in 2 things ; 1 In our deliuerance from the Punishment of Sinne. For whereas euery Sinne of it's owne Nature brings with it guiltines , and a sure obligation vnto punishment , binding ouer the transgressor vnto the paines of God's aeternall wrath by a strōger chaine then of Steele or Adamant : Christ by his meritorious satisfaction hath broken these bonds , and ransomed vs from this fearefull Bondage vnto Hell and destruction . He being made a Curse for vs , hath redeemed vs from the Curse of the Law. Gal. 3. 13. That is , By taking on himselfe the punishment of our Sinnes , in his owne person suffering , and satisfying the wrath and Iustice of God , he hath once for euer set vs free from the dreadfull vengeance of God , which we deserue should fall vpon vs for our Iniquities . 2 In our deliuerance from the Power of Sinne , which though it abide in vs in the Reliques of our corrupted Nature : yet by the power of the Holy Ghost dwelling in the Hearts of the Regenerate , it is subdued and kept vnder , that it doth not reigne nor exercise it's commanding authority without Controle . So that whereas the Vnregenerate be the Seruants of Sinne , wholly at the command of Satan and wicked affections , the Regenerate are freed from this slauery being ruled and guided by the Spirit of the Lord , which wheresoeuer it is , there is liberty , as the Apostle speakes , 2 Cor. 3. 17. Liberty from that blindnes wherein we are holden by Nature , not knowing what the will of God is . Liberty from that rebellion and infirmity of our Nature , whereby we are , nor willing , nor able to doe the will of God. From which we are freed in part by the Spirit of Christ , inlightning our Mindes , and changing our Hearts . This Liberty from Sinnes dominion and damnation , S. Paul joynes together , Rom. 8. 2. ( The Law of the Spirit of Life , which is in Christ Iesus , hath freed me from the Law of Sinne and of Death . ) And againe , Rom. 6. 14. Sinne shall not haue Dominion ouer you , for ye are not vnder the Law , but vnder Grace . 2 Our freedome from the Law is eithr from the Ceremoniall or Moral law . The Ceremoniall Law contained in it diuerse Carnall Ordinances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to endure vntill the time of reformation . From all which Christ hath freed the Church of the New Testament , as namely . 1. From the whole burthen of Legall ceremonies whatsoeuer vsed in the worship of God. Those resemblances are of no vse now , when the substance it selfe is come in place : nor may such beggarly and impotent rudiments be sought after , when greater perfection is to be had . Gal. 4. 9. 2. From that restraint in things indifferent , whereunto the Iewes were tied , but we are not bound . Such are the obseruations of dayes , of Meates and Drinkes , of Garments , with the like . Wherein the Iewes were rest●ayned : but our consciences are left free , being taught that euery Creature of God is good being sanctified by Prayer and thankesgiuing . 1. Tim. 4. 4. 5. And that to the b pure all things are pure . Onely this being obserued , that we abuse not this our Liberty , but that as we are informed by Faith that all things are lawfull for vs : so we should be taught by charity to see what are expedient in regard of others . That a due regard be had of others infirmity , that nothing be done whereby the truly weake may be scandalized , as the Apostle commands , Rom 14. 21. By which ●eanes Knowledge on the one side still preserues vs , that our consciences be not i●snared with superstition , and charity on the other side shall keepe our Liberty from degenerating into Licentiousnesse , and vnchristian contempt of our weake Brethren . 2 Our freedome from the Morall law stands in this , that whereas the Law requires of euery Man , vpon strictest termes of Necessity , full and compleate Obedience to all things whatsoeuer contained in it , if he will auoide the punishment of Hell fire : Christ hath freed all that belieue in him from this heavy and rigorous exaction of the Law , taking away from our Consciences this obligation vnto a necessary fulfilling thereof , vpon paine that we shall forfeit Heauen if we doe it not . As we shall see more anon . 3 In the last place our Freedome is from Men : namely from all power and authority they may claime ouer our consciences : they may hold our persons in subjection , but they cannot command ouer our consciences . We acknowledge no Iurisdiction of Man or Angel ouer our Consciences ; but only that of God that created vs , and of Christ that hath redeemed vs. Whosoeuer ergo shall impose vpon Man any humane Traditions , Opinions , or Ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority , such a one trenches vpon Gods high Praerogatiue , & vsurpes tyrannically ouer the soules of Men , according , as at this day , that Man of Sinne doth . But here we must obserue that Humane Constitutions be either Ecclesiasticall or Politicall . Ecclesiasticall concerne either the matter and substance of God's & worship when any thing is invented by Man , & commanded , wherein and whereby to worship God. 2 The Manner and externall order of God's worship in the determination of indifferent circumstances tending to decencie and comelinesse . For the former we renounce and reiect all humane authority whatsoeuer , that shall without warrant from the Scriptures , prescribe vnto the Church any doctrine to be receiued as a diuine Trueth or Custome , Ceremony or Practise whatsoeuer , to be obserued as a proper part of God's most holy worship . According as our reformed Churches haue happily recouered their Liberty by breaking asunder those cordes , & casting away that Yoake of false doctrine of Superstitions , ●●r●moniall will-worships , wherewith not Christ , but Anti-Christ had insnared and oppressed the Church . And they haue God's owne warrant for so doing , Isay. 29. 13. ratified and explained by Christ , Mat. 15 , 9. ( In vaine they worship me , teaching for doctrine Mens precepts : ) which was a thing contrary to God's expresse commandement , Ezech. 20. 18. ●● . ( Walke yee not in the ordinances of your Fathers , neither obserue their manners , nor defile your selues with their Idoles : I am the Lord your God , walke in my Statutes , and keepe my Iudgements and doe them . ) For the later , namely humane Constitutions concerning indifferent Circumstances in God's worship , tending to orderly decency , agreeable to the simplicity and purity of the Gospell : herein wee must acknowledge the authority of the Church though not ouer our Consciences to binde them : yet ouer our practises to order & limit them . Accordingly as also we doe in the other branch of humane Obediences . viz. Politicall or ciuill , comprising all Law , touching lawfull things made for the gouernance of Kingdomes ; or inferior states by the supreame Magistrate , that hath authority so to doe . Wherevnto we ( must be subject , not because of wrath onely , but also for conscience sake . ) For Conscience sake , not because the highest Monarch on Earth hath power ouer the Conscience of his meanest subject ; to binde it by vertue of his owne authority : but because God hath established the Magistrates authority and commanded subjects Obedience in lawfull things , and therefore we cannot disobey them without breach of Conscience , in disobeying and viol●ting also Gods Commandement . But otherwise for any immediate power over the conscience , to restraine the inward liberty thereof , no man without praesumption may arrogate its nor any without slauish basenes yeeld to another , as the Apostle commands ( ye are bought with a price , be not yee seruants of men . ) This is in breife the Doctrine of Christian or spirituall l●berty , which we call Christian : 1. from the cause of it , Christ , by whose purchase we enioye it . 2. From the subject of it , Christians , in opposition to the Iewes , who had not this liberty in all parts of it as we haue . Namely in freedome from the Ceremoniall Law , and restraint in things indifferent . In all other parts they in their measure were freed by Christ as well as we . Againe we call it spirituall in opposition to ciuill and bodily Liberty : because it stands in the freedome of So●le and Conscience , not in the freedome of the outward man ; the bondage and subjection whereof is no impeachment to this spirituall freedome : As Anabaptisticall Libertines would perswade the world contrary to the Apostles decision . 1. Cor. 7. 22. ( He that is called in the Lord being a seruant , is the Lords Free-man . CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law WE are now in the next place to see which braunch of our liberty is cut off by the doctrine of Iustification by workes . Not to meddle with others whereat it giues a backblow , but to take that which it directly strikes at : we say , it destroies our Liberty from the moral Law , which stands heerein , that we are not obliged vnto the perfect fulfilling of that Law , vpon paine of aeternall Daemnation , if we doe it not . This gratious liberty Christ hath enfranchised vs withall , whosoeuer beleiue in him : and they that now teach we are justified by workes of the Law , doe rob our Consciences of this heauenly Freedome , bringing vs again vnder that miserable bōdage vnto the Law , wherein all men are holden , which are in state of infidelity & vnregeneration , from whom the Law in extremest rigour exacts perfect Obediēce if they will be sau●d . For the cleering heereof , this in the first place is manifest . That he which will be justified by the workes of the Law , is necessarily tied to fulfill the whole Law : seeing ti 's impossible the Law should justifie them that transgresse it . In the next place then we must proue , that for a mans Conscience to be thus tyed to the fulfilling of the Law for the obtayning of Iustification , is an vnsupportable yoake of spirituall Bondage , contrary to that liberty , wherewith Christ hath made euery beleeuer free . This shall appeare in confirming of this Proportion . A Man regenerate endued with true faith in Christ Iesus , is not bound in Conscience vnto the fulfilling of the whole Law for his Iustification . This Proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and Libertinisme , as if we did discharge men of all Alleageance to God & subjection to his Lawes . But their Calumnies are not sufficient confutations of orthodox Doctrine : for the stopping of their mouthes we throw them this distinction , whereon they may gnaw while they breake their teeth , before they bite it in pieces . Mans conscience stands bound vnto the Law of God in a two fold obligation . Either 1. Of Obedience , that according to the measure of Grace receiued he endevour to the vtmost of his power to liue conformably to the Law of God in all things . 2. Of fulfilling the Law , that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression . We teach that no true Beleeuer is freed from the Obligation vnto Obedience , but so farre as by grace giuen him he is enabled , he ought to striue to the vtmost , to performe all duties towards God & man commanded in the Law , if he will justifie his faith to be sound , without Hypocrisy . And ergò our Doctrine is no doctrine of Licentiousnes . But on the other side we teach , That euery true beleeuer is freed from that obligation vnto the fulfilling of the Law , for the attaining of life & justification by it . Which materiall difference for the cleering of our doctrine not obserued or rather suppressed by a Bellarmine , causeth the Iesuite to labour much in a needlesse dispute , to proue against vs , That a Christian man is tyed to the obseruation of the morall Law. He tells vs that Christ is a Law-giuer aswell as a Redeemer of his Church , praescribing orders for all in common , for each one in particular . That he is a Iudge that sentenceth according to Law. That he is a King that ruleth ouer subjects vnto a Law. That Christ by his comming did not destroy , but fulfill the Law , expounded it & enioyned it to be observed by vs. That his Apostles vrge it in euery Epistle . That a Christian man sinniug offends against the Law , & ergò is bound to keepe the Law. In all which the Iesuite encounters his owne phantasy & not our doctrine which is not wounded by such misguided weapons . For we grant without striuing , that every Christian is tyed to obserue the Morall Law , and we averre that it is a most vnchristian & Iesuiticall slaunder to affirme , as he doth , that we teach ( Christianum b nulli Legi obnoxium & subjectum esse in Conscientia coram Deo. ) Nay we teach that he is bound to obey to the vtmost of his power : and from this obligation no authority of Man or Angell , Pope or Deuill , can discharge him . So much we grant the Arguments alleaged by the Cardinall doe enforce , and nothing else . They proue Obedience necessary to a beleeuing Christian : but they can neuer proue perfect fulfilling of the Law , to be necessarily required of him . From this heauy burthen Christ hath eased the shoulders of all such as are in him by a liuely Faith , of whom God doth no longer exact perfect Obedience to his Law in those strict and rigorous termes . that they shall be accursed if they fulfill it not . This we proue by these Scriptures . 1. Gal , 1. 2. 3. ( Stand fast ( saith the Apostle ) in the Liberty wherein Christ hath made vs free , and be not entangled againe with the yoake of bondage . ) But what is this Yoake of Bondage ? Is it onely the obseruation of the Ceremoniall Law ? No. That was indeed part of the yoake which the Apostles sought to lay on the Consciences of the Galatians . But 't was the least and the lightest part , the weightiest burthen was the fulfilling of the Morall Law , wherevnto by the doctrine of the false Apostles , the Galatians stood obliged . This is plaine by the Text in the words following . ( Behold , I Paul say vnto you that if you be circūcised , Christ shall profit you nothing . For I testifie againe to euery man , which is circumcised , that he is bound to keepe the whole Law ) The Apostles dispute is heere evident . The Galatians may not be circumcised , not obserue the Ceremoniall Law. why ? Because if they did Christ should not profit them at all . But what reason is there for this , that Circumcision & the Ceremonies should frustrate the benefit of Christs death ? The Apostle alleageth a good reason , because the obseruation of the Ceremoniall Law , tied them also to the fulfilling of the whole Morall Law. The Argument is thus framed . They who are bound to keep the whole Law haue no profit at all by Christ. But they who are circumcised , are bound to keepe the whole Law. ergo , They that be circumcised haue not profit at all in Christ. The minor in this Argument is the expresse words of the Text , and the proofe of it is euident in Reason , because the retaining of Legall ceremonies did in effect abolish Christ's comming in the Flesh , who by his comming in the Flesh , had abolished them . And ergo , they who in reviving them , denied Christ's death , had no meanes at all to be saued : but only by the fulfilling of the Morall Law. Wherevnto they were necessarily bound , if they meant not to perish . Which reason yet is of no force before Christ his comming , and ergo then circumcision and other legall ceremonies , did not lay vpon the Iewes such a strict obligation to fulfill the whole Law. The Maior Proposition is the very reason of the Apostles Enthymeme ; thus . ( Men circumcised are bound to keep the whole Law : Ergo , Christ shall not profit them ) The Reason of the consequence is this Proposition , ( Whosoeuer are bound to keepe the whole Law , Christ profiteth them nothing at all . ) This Argument , and the Reason thereof , will hardly passe with approbation in the Iesuites Schooles , ( Men are bound to the whole Law , ergo , Christ shall not profit them . ) Nay , will they reply : That 's a non sequitur . For by that doctrine , Christ's death hath cancelled that streight obligation of fulfilling the Law : But euery one that beleeues the promise of saluation in Christ , is yet notwithstanding obliged to fulfill the whole Morall law . For this is ( say they ) the very Condition wherevpon he must haue benefit by the promise , euen ( a Perfecta Mandatorum ●bservatio : ) and therefore he is so farre from being freed by Christ from this obligation vnto the Law , that for a certaine , except he fulfill it , he shall neuer be saved ; as b Bellarmine peremptorily and bloodily determines . These Men when they list are wondrous mercifull toward Sinners , and can teach them trickes by very easie meanes , to merit Heauen and Remission of Sinnes . But their crueltie betrayes their kindnes in other matters ; in as much as when all comes to the vpshot , a Sinner is driuen to this . If he wil be saued by Christ , he must as he is bound , perfectly keepe the whole : law else there 's no hope for him . This is cold comfort for the poore beleeuer : but 't is happy we haue not Iesuites , Pharaoh's taske-masters , set ouer vs , to exact the whole Tale of Bricke : but a Iesus , who hath freed our soules from this bitter thraldome and deliuered vs from the power of so rigorous and strict commands of the Law. We beleeue an Apostle of Christ against all the Sycophants of Rome , and tell them that they giue the holy Ghost the lie , when they teach that in beleeuers the obligation to keepe the whole Law stands still in full force & vertue not discharged by the death of Christ ; directly contrarie to this Argument of the Apostle . ( Ye are bound to keep the whole law , ergo , Christ shall not profit you . ) Whence we argue thus . Whosoeuer are bound to keepe the whole law , to such Christ is vnprofitable . But vnto true beleeuers Christ is not vnprofitable . Ergo True beleeuers are not bound to keepe the whole law . A conclusion most certaine , as from these irrefutable praemisses : so from most euident Reason . For if such as beleeue in Christ , ( Who through the Spirit waite for the hope of Righteousness through Faith ) as the Apostle speakes here , v. 5 ; if such be yet bound to fulfill the whole Law for their Iustification , to what end is it to belieue in Christ , vnto Righteousnesse and Iustification ? If when all is doen we must be saued by doing , what profit comes there by beleeuing ? Can the conscience find any benefit and comfort at all in Christ , when we shall come to this wofull Conclusion ; that notwithstanding there is in Scripture much talke of Faith , of Christ , of Promises , of Grace ; yet all this will bring vs no commoditie , except this condition be performed on our parts , that we perfectly keepe the Law of God : If any thing in the World , this is to imprison the soule in wretchlesse slauerie , and to lay the conscience vpon the racke of continuall Terrors , if Heauen be not to be had but vpon such hard termes . And this is most apparantlie to frustrate all benefit of Christ , of Promise , of Faith , of Grace , of the whole worke of Redemption , seeing in fine 't is the Law that we must liue by , and not by Faith : the perfect fulfilling of the Law must make vs righteous in God's sight : and not our beleeuing in Christ , that we may be justified . For he that keepes the whole Law , is thereby righteous , and by nothing els . Here 't is but a bare shift to say , Though we be bound to fulfil the Law ; yet Christ profits vs , because he giues vs Grace to performe our Band in exact Obedience . This evasion might it stand good , Saint Paul were indeed finally confuted as a weake disputant . But the Errour of this hath bin touched before , and if nothing els were said , this Apostolicall Argument is sufficient to refute it . I proceed to other Scriptures . 2. 1 Tim 1. 9. ( Ye know that the Law is good , if a man vse it lawfully ; knowing this , that the Law is not made for a righteous man , but for the lawlesse and disobedient , for the vngodly , for Sinners , for vnholy , and prophane , &c. ) The Law is not giuen to the Righteous . How must this bee vnderstood ? Is it not giuen ( quoad directionem ) as a Rule prescribing what is to be done , what is not to be done ? Yes , vve all agree in that . Hovv is it then not giuen ? 'T is ansvvered , ( quoad coactionem & maledictionem ) as it compels to obedience , and curseth the Transgressors . Thus is it not giuen to the Iust. This ansvver is full of ambiguitie , and needes some explication , that vve may knovv vvhat is the coaction or compelling force of the Lavv , from vvhich the Iust are freed . In vnfolding vvhereof our aduersaries and vve differ . Whether are in the right , we shal see by the proposal of both our Interpretations . They say , ( The Law hath no coactiue or compelling power ouer the Iust , because the Iust doe obey it , spoute , libentèer , & alacritèr , & ex instinctu charitatis ) that is , vvillinglie , out of Loue : but it hath a compulsiue force ouer the vniust , because they recalcitrant & cogi quodammodò debent ad obsequium ) that is , they obey vnvvillinglie , being forced to it by Terrors and Threatnings , and therefore ; The law rules not ouer the iust , as seruants who obey for feare : but sonnes who obey for Loue. We expound it otherwise . The Law hath not coactiue power ouer the just , because the just ( that is ) true beleeuers in Christ Iesus , are freed from the necessity of perfectly fulfilling it , for the obtaining of saluation . But the Law hath a coactiue power ouer the vnjust & vnbeleeuers , because they are obliged vnto the perfect fulfilling thereof , or else to be certainly accursed . And ergo we say , the Law command's ouer the just as ouer Sonnes requiring of them a faithfull and willing endeavour : but it commands ouer the vnjust , as ouer Seruants , of whom it exacts the vttermost farthing , and vpon the legall default threatens eternall malediction . The difference then betwixt them & vs , is this . They make the coaction of the Law to consist in the manner or quality of mans obedience to it . The Law compels when men obey vnwillingly . We make the coaction of the Law to consist in the quality of the command , & condition , wherevpon Obedience is required . The Law then compels , when it exacts full obedience vpon poenalty praecisely threatned to the disobedient . Wherein the trueth is manifestly on our side . For 't is plaine , that compulsion in a Law must be taken in opposition to direction , not persuation , for Lawes persuade not , but command . For if we speake properly a Law cannot be sai'd to compell those , to whom 't is giuen , as if by any real and physicall operation it did enforce them to obedience . It proposeth what is to be done , it setteth before a man , the punishment for disobedience : but it workes not on the will of man , to force it one way , or other . Wherefore if we know what direction in a Law is ; we shall soone know what Compultion is . Direction ( as all agree ) is the bare praescription , of what is to be done , or left vndone . Compulsion , that is , the exaction of obedience vpon paenalty to be inflicted . What other coactiue force there is in a Law , no man can imagine . Well then to apply this . The just are sub directione Legis : but not sub coactione . This must of necessity be vnderstood thus , the just are not vnder the coactiue power of God's Law , ●●cause it doth not exact of them full obedience vpon paenalty of aeternall death , to be otherwise inflicted on them . As it doth exact of the vnjust . For otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the Law , if both the one and the other be obliged to yeeld , alike , perfect obedience vpon the like paenalty . In this case the Law will be as coactine to one , as the other , exacting aequall obedience , vpon aequall termes , both of the just and vnjust . ( viz ) obey fully in all things : or you shall be cursed . The Sonne and Seruant shall be all one , and the Law shall still command , over the children , with as much terrour , as ouer the Bondslaue . There is no difference in the world ; in our adversaries doctrine , both sorts are bound to obey perfectly , or else certainly they shall not be saued . So that the Law of itselfe shall be as rigorous towards one ; as the other . But we know the Scriptures offer vnto vs more mercy : and that Christ hath discharged vs from this rigour of the Law , vnder which euery one , that is out of him in the state of vnbeleefe is holden in bondage . As to the difference they make ( the iust obey willingly , the vnjust vnwillingly , & ergo the Law compels these and not those ) this is nothing to the purpose . For it alters not the nature of the Law , that it is obeyed with diuers affections . The Law is the same , for its command & authority ; howsoeuer it be obeyed willingly or vnwillingly ; that matters not . The Law ceaseth not to be coactiue , because ti 's willingly obeyed : euen as a slaue ceaseth not to be vnder the coaction & compelling power of his Master , though he loue his master ; and out of a willing mind be content to abide in thraldome . And as Adam , though he obeyed the Law willingly ; yet was vnder the coactiue power of it ; because he was tyed to obey it , or else he should certainly die the death for his transgression of it . Wherefore I conclude , that the just are not freed from the Laws direction , nor from the Lawes compulsion , as it compels or enioynes them absolute obedience in all things , and for default thereof threatens the vnauoydeable malediction of Gods aeternall wrath . 3 Lastly for proofe of this point we haue those places formerly alleaged , Rom. 6. 14. [ We are not vnder the Law , but vnder Grace . ] Gal. 5. 18. [ If we be led by the spirit , we are not vnder the Law. ] 2 Cor. 3. 17. [ Now the Lord is the Spirit , and where the Spirit of the Lord is , there is Liberty . ] Gal. 3. 13. [ Christ hath redeemed vs from the Curse of the Law , being made acurse for vs. ] All which , with b other the like , doe establish this orthodoxe Doctrine ; That beleeuers haue ohtained freedome by Christ , from the rigour of the Morall Law , and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill : that if they keepe it not , they shall not be saued . We might stand longer vpon each Testimony : but let that which we haue said , suffice for the vindicating of our conscience from that Torture and Bondage wherewith these ●●opish Doctors would ensnare vs. The knowledge of which our Liberty , is not to giue vs occasion of security or licentiousnesse , as these Men calumniate : but to restore peace & spirituall rest vnto our soules , knowing that we are now deliuered from the necessity of obeying , or of perishing , which before we were in Christ , lay more heauy vpon our soules then a mountaine of Lead . That so being freed from this thraldome , we might serue him who hath freed vs , thankfully , and chearefully , obeying him in all duty , by whom wee haue obtained this glorious priuiledge ; that whereas perfect obedience was sometimes strictly exacted of vs : now our sincere , though imperfect indeauours , shal be mercifully accepted at our hands . SECT . 6. CHAP. I. The reconciliation of that seeming opposition , betweene S. Paul , and S. Iames in this point of Iustification . THus much of this Argument and of the first Branch of mans Righteousnes , whereby if it were possible he should be justified . viz. His Obedience to the Law of God. By which meanes we haue shewed , no flesh shall be justified in Gods sight . We are to proceed vnto the text branch heereof . viz. Mans satisfaction for his transgression of the Law. Wherein we haue also to proue , that a Sinner cannot be acquitted before god's judgment seat , by pleading any satisfaction , that himselfe can make for his offences . But in our passing vnto that point we are to giue you warning of that stumbling stone which St. Iames , ( as it may seeme ) hath layed in our way : lest any should dash his Faith vpon it ; and fall , as our adnersaries haue done into that Errour of Iustification by workes . That blessed Apostle , in the second Chapter of his Epistle , seemes not only to giue occasion : but directly to teach this doctrine of Iustification by workes . For in the 21. ver . &c. He sayeth expressly , that Abraham was justified by workes when he offered his sonne Isaack vpon the altar ; and also that Rahab was in like manner justified by workes , when she entertained the spies . Whence also he sets downe ver . 22. a generall Conclusion . That a Man is justified by workes and not by faith alone . Now in shew , nothing can be spoken more contrary to St. Paule his Doctrine in his Epistle to the Romans and else-where . For in the fourth chap. speaking of the same example of Abraham , he saieth cleane contrary , that Abraham was not justified by workes , for then he might haue boasted . ver . 2. And in the 3 chap. treating generally of mans Iustification , by faith ; after a strong dispute he drawes forth this conclusion . That a man is justified by Faith without the workes of the Law. v. 28. Which Conclusion is in appearance contradictory to that of St. Iames. This harsh discord betweene these Apostles seemes vnto some not possible to be sweetned by any qualification , who knowing that the Holy Ghost neuer forgets himselfe haue concluded that if the spirit of trueth spake by St. Paul it was doubtlesse the spirit of error , that spake by the author of this Epistle of Iames. For this cause most likely it was doubted of in ancient times , as a Eusebius and Hier●me witnes . But yet then also publiquely allowed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in many Churches , and euer since receaued in all : Out of which for the same cause Luther and others of his followers , since him would againe throw it forth , accounting the author of it to haue built not gold and siluer ; but straw and stubble vpon the foundation . Erasmus assents to Luther . And Musculus agrees with them both , who in his Commentaries vpon the fourth to the Romans , speakes his mind simply , that he sees not how Iames and Paul can agree together , and therefore he turnes out St. Iames for the wrangler , supposing that this Iames was one of the Desciples of Iames the Apostle , the brother of Christ , who vnder pretence of his Master's name and authority , continually snarled at the Apostle Paul , and opposed his Doctrine . Howbeit his Epistle got credit in after times , ( cum veritas paulatim inualescente mendacio proculcari caeperit . ) That is . When error by degrees praevailed against the trueth . But this medicine is worse then the disease , and is rather violence , then skill , thus to cut the knot where it cannot bee readily vntied . A safer and milder course may be holden ; and some meanes found out for the according of this grand difference without robbing the Church of somuch pretious Treasure , of diuine knowledg , as is stored vp in this Epistle . Wherefore both they of the Romish and we of the reformed Churches , admitting this Epistle for canonical doe each of vs search after , a fit reconciliation betweene the Apostles . But they and we betweene our selues are irreconcileable in our seuerall reconcileations of them . They reconcile them thus . By distinguishing . 1. of Iustification . 2 of Workes . Iustification ( say they ) of two sortes . 1. The first when a man of vnjust is made just and holy , by the Infusion of Grace , or the Habit of Charitie . 2. The 2. When a man of just is made more just by the augmentation of the Habit of Grace first giuen vnto him . Againe they diuide workes into two sortes . 1. Some goe before Faith , being performed by the meere strength of nature , and free-will without the helpe of grace ; and such workes as these are not meritorious . 2. Some follow Faith , being performed by the aide and assistance of grace giuen vnto man : and such workes as these be meritorious . These distinctions praepared , the worke is now ready for the soddering , which they finish artificially glewing togeather the proposition of the two Apostles in this sorte . St. Paul saieth that Abraham , and all men are justified by Faith without workes . This ( say they ) is to be vnderstood of the first Iustification , and of workes done before Faith , without grace , by the strength of nature . So that the meaning of Paule's proposition ( Abraham and all men , are justified by faith without workes is this . Neither Abraham , nor any other can deserue the Grace of Sanctification , whereby of vnjust and vnholy they be made just and holy , by any workes done by them , when they are Naturall Men , destitute of Grace , but only by Faith in Christ Iesus , or thus . No Man merits Grace to make him a good Man of a Bad , by any thing he doth before he beleeue in Christ ; but by beleeuing he obtaineth this . On the other side S. Iames saith , that ( Abraham and all others are iustified by Workes , not by Faith only . ) This ( say the Romanists ) is meant of the second Iustification , and of such workes as are done after Faith , by the aide of Grace : So the meaning of the Proposition shal be this . Abraham and other Men being once made good and just , deserue to be made better , and more just by such good workes as they performe through the helpe of Grace giuen vnto them ; & not by faith only . Being once sanctified , they deserue the increase of Sanctificatiō through that merit of their Faith , and good workes out of Faith and Charity . Is not this difference between these Apostles finely accorded think you ? They will now walke together being in this sort made friends through the mediation of the Schoole-men . But it is otherwise . They are so far from reconciling them , that they haue abused them both , and set them farther asunder making them speake what they neuer meant . Neither in S. Paul nor S. Iames is there any ground at all , whereon to raise such an interpretation of their words . And therefore we respect this reconcilement , as the shifting quercke of a Scholeman's braine , that hath no footing at all in the text . Which we doe vpon these Reasons . 1. That distinction of Iustification ( that is of Sanctification ) into the first giuing of it , and the after increase of it , ( howsoeuer tolerable in other matters ) is vtterly to no purpose , as it is applied vnto the doctrine of these Apostles . Who when they speake of Iustification of a sinner in God's sight doe vnderstand thereby the Remission of Sinnes through the imputation of Christ's Righteousnes , and not the infusion , or increase of inherent Sanctity in the soule of man. This confusion of Iustification with sanctification is a prime error of our adversaries in this article , as hath bin shewed , in clearing the acceptions of the word Iustification : and shall be shewed more at large in handling the forme of our Iustification , 2. The distinction of Iustification taken in their owne sense , is falselie applied to St. Iames as if he spake of the 2. Iustification , and to St. Paul as if he spake of the first . For first a Bellarmine himselfe being judge St. Iames in the example of Rahab speakes of the first Iustification , because ( as he saieth ) she was then , at the first made a beleeuer of an infidell a righteous woman of an harlot . And againe Paul , he speakes of the 2. Iustification in the example of Abraham , which is alleaged by both the Apostles . Heere 's then a confusion insteed of a distiction . Paul speakes of the first , Iames speakes of the 2. and yet both do speake of both Iustifications . Againe when they say Iames speakes of the second Iustification , whereby of just a man becomes more just , ti 's a groundlesse imagination for asmuch as it was to no purpose for the Apostle Iames to treat of the second Iustification , whereby men grow better : when those Hypocrites , with whom he had to doe , had erred from their first iustification , whereby they were not , as yet , made good , as the learned b Iackson obserues . Nay there is not in all St. Iames his dispute , any s●llable , that may giue any just suspicion that by Iustification , he meanes the increase of inhaerent Iustice. c Bellarmine catcheth at the clause . v. 22. ( By workes Faith was made perfect ) which is , in the Iesuites construction , Abraham's inhaerent justice , begun by faith , receiued increase and perfection by his workes ) But this is onlie the Iesuites phrensie . Abraham his faith and his Righteousnes , whereof his Faith is but a part , was not made but declared to be perfect , by so perfect a worke ) which it brought forth , as euen Lorinus another of that sect expounds it orthodoxly . 3 Thirdly , that distinction of workes done before Faith , without grace , and after Faith by grace , is to as litle purpose , as the former ; in this matter of our Iustification . Heretofore we haue touched vpon that distinction and shewed the vanitie thereof , in limiting St. Paul to workes done without grace , when simplie he concludes all workes from our Iustification . And St. Iames though he require workes of grace to be ioyned with that Faith which must justifie vs : yet he giues them not that place and office in our Iustification , from which Paul doth exclude them , and wherein our adversaries would establish them , as it shall appeare anon . Leauing then this sophisticall reconcilement coined by our aduersaries I come to those reconciliations which are made by our diuines ; wherein we shall haue better satisfaction vpon better grounds . Two waies there are whereby this seeming difference is by our Men reconciled . 1. The 1. by distinguishing the word ( ● Iustification ) which may be taken either 1 , For the absolution of a Sinner in Gods iudgement . 2 , For the declaration of a mans Righteousnes before men . This distinction is certaine and hath its ground in Scripture which vseth the word Iustifie in both acceptions , for the quitting of vs in Gods sight , and for the manifestation of our innocency before man against accusation or suspicion of faultines . They applie this distinction for the reconciling of the two Apostles . Thus. St. Paul speakes of Iustification , ( in foro Dei ) S. Iames speakes of Iustification ( in foro hominis ) A man is justified by faith without workes saieth S. Paul : that is in God's sight , a man obtaines remission of Sinnes and is reputed just only for his Faith in Christ , not for his workes sake . A man is justified by workes ; and not by Faith onely saieth S. Iames that is , in mans sight we are declared to be just by our good workes , not by our Faith onely : which with other inward and invisible Graces , are made visible vnto man onely in the good workes , which they see vs performe . That this application is not vnfit for to reconcile this difference , may be shewed by the parts . 1. For S. Paul , ti 's agreed on all sides that he speakes of mans iustification in God's sight . Rom. 3. v. 20. 2. For S. Iames we are to shew that with just probability he may be vnderstood of the declaration of our Iustification and righteousnes before men . For proofe whereof the Text affords vs these reasons . 1. Verse . 18. Shew me thy Faith without thy Workes and I will shew thee my Faith by my workes . Where the true Christian speaking to the Hypocriticall boaster of his Faith , requires of him a declaration of his faith and Iustification thereby , by a reall proofe , not a verball profession , promising for his part to manifest and approue the trueth of his owne Faith by his good workes . Whence it appeares , that before man , none can justifie the soundnes of his Faith : but by his workes thene proceeding . 2. V. 21. Abraham is saied to be justified when he offered vp his sonne Isaak vpon the Altar . Now ti 's manifest that Abraham was justified in Gods sight long before ; euen . 25. yeares Gen. 15. 6. Therefore by that admirable worke of his in offering his Sonne he was declared before all the world to be a just man and a true Beleeuer . And for this purpose did God tempt Abraham in that triall of his Faith : that thereby all beleeuers , might behold a rare patterne of a liuely and justifying Faith , and that Abraham was not without good cause called the Father of the Faithfull . 3. V. 22. It is saied that Abrahams faith wrought with his worke and by workes was his faith made perfect . Which in the iudgement of popish a Expositors themselues , is to be vnderstood of the manifestation of Abrahams faith by his workes . His Faith directed his workes : his workes manifested the power and perfection of his Faith. It is not then without good probability of Reason , that Caluin and other Expositors on our side , haue giuen this solution vnto this doubt . b Bellarmine labours against it and would faine proue that justification cannot be taken heere pro declaratione Iustitiae . But his Argument cannot much trouble any intelligent reader , and therefore I spare to trouble you with his sophistry . This now is the first way of reconciling the places . Howbeit the trueth is , that although this may be defended against any thing that our aduersaries objected to the contrary : yet many and those very learned divines chose rather to tread in another path and more neerely to presse the Apostles steps ; whom also in this point ● willingly follow . 2 The second way then of reconciling these places , is by distinguishing of the word ( Faith ) which is taken in a doubled sense . 1. First for that Faith , which is true and liuing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Faith which worketh through loue ) and is fruitfull in all manner of Obedience . 2. Secondly for that Faith which is false and dead , being onely a bare acknowledgment of the trueth , of all Articles of Religion accompanied with an outward Formality of Profession : but yet destitute of sincere Obedience . This distinction of this word ( Faith ) is certaine by the Scriptures , as hath heretofore bin shewed in handling of that Grace . Our Men now apply it thus . S. Paul when he affirmes that we are justified by Faith onely , speakes of that Faith which is true and liuing working by Charity . S. Iames when he denies a Man is justified by Faith only , he disputes against that Faith which is false and dead , without power to bring forth any good workes . So that the Apostles speake no contradictions , where Paul teacheth we are iustified by a true Faith , and S. Iames affirmes we are not justified by a false Faith. Againe S. Paul saith we are not iustified by workes . S. Iames saith we are justified by Workes . Neither is here any contradiction at all . For S. Iames vnderstands by Workes , a ( working Faith ) in opposition to the idle and dead Faith before-spoken of ( by a Metonymie of the Effect . ) Whence it is plaine that these two Propositions ( Wee are not iustified by Workes ) which is Pauls , and ( We are iustified by a working Faith ) which is Iames , doe sweetly consort together . Paul seuers Works from our Iustification , but not from our Faith. Iames ioyned Workes to our Faith , but not to our Iustification . To make this a litle plainer by a similitude or twaine : There is great difference betweene these two sayings , ( A Man liues by a Reasonable soule ) and ( A Man liues by Reason . ) The former is true , and shewes vs what qualities and power are ess●ntiall vnto that soule , whereby a Man liues . But the later is false , because we liue not by the quality , or power of Reason , though we liue by that soule which hath that quality necessarily belonging to it , without which it is no humane soule . So also in these Propositions , ( Planta vivit per animan● auctricem ) and ( Planta vivit per augmentationem ) each Puny can tell that the former is true , and the other false . For although in the Vegetatiue soule whereby Plants liue , there be necessarilie required to the ( Being ) of it , those 3 faculties of Nourishment , Growth , and Procreation : yet it is not the facultie of growing that giues life vnto Plants , for they liue when they grow not . In like manner . These two Propositions ( we are iustified by a working Faith ) & ( We are iustified by Workes ) differ much . The first is true , and shewes vnto vs what qualities are necessarilie required vnto the ( Being ) of that Faith , whereby the Iust shall liue . Namely , that beside the power of beleeuing in the Promise , there be also an Habituall Pronnesse and Resolution vnto the doing of all good Workes , joined with it . But the later Proposition is false . For although true Faith be equallie as apt to worke in bringing forth Vniuersall Obedience to God's will ; as it is apt to beleeue and trust perfectlie vnto God's promises : yet neuerthelesse we are not justified by it as it brings forth good Workes ; but as it embraceth the promises of the Gospel . Now then Iames affirmes that which is true , that ( We are iustified by a working Faith , ) and S. Paul denies that which is false : viz. ( That we are iustified by workes . CHAP. II. The confirmation of the Orthodoxe reconciliation of S. Paul and S. Iames , by a Logicall Analysis of S. Iames his disputation in his second Chapter . THis Reconciliation is the fairest , and hath the most certaine grounds in the text . It will , I doubt not , appeare so vnto you , when it shall be cleered from these Cavils that can be made against it . There are but only two things in it that may occasion our Aduersaries to quarrell . The first is touching the word ( Faith ) we say that S. Iames speakes of a false and counterfeit Faith. They say he speakes of that which is true , though Dead without Workes . This is one point . a The second is touching the interpretation of the word ( Workes ) vsed by S. Iames when he saith , ( We are iustified by Workes . ) This we interpret by a Metonymie of the Effect for the Cause , We are justified by a working Faith , by that Faith which is apt to declare and shew it selfe in all good Workes . This interpretation may happily proue distastefull to their nicer Palates , who are very readie when it fits their humour , to grate sore vpon the bare words and letter of a Text. These cauils remoued , this reconciliation will appeare to be sure and good . For the accomplishment of this I suppose nothing will be more commodious , then to present vnto you a briefe resolution of the whole dispute of S. Iames touching Faith , that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our Adversaries haue pestered this place of Scripture . The disputation of S. Iames beginnes at the 14. v. of the second Chapt. to the end thereof . The scope and summe whereof is . A sharpe reprehens●ion of hypocriticall Faith of vaine Men as they are called ( v. 20 ) Which in the Apostles time vnder pretence of Religion thought they might liue as they list . Two extremes there were , whereunto these Iewes , to whom the Apostle writes , were mis-led by false teachers and their own corruptions . The 1. That notwithstanding Faith in Christ ; they were bound to fulfill the whole Law of Moses ; Against which Paul disputes in his Epistle to the Gal. who also were infected with that Leven . The other was , that Faith in Christ was sufficient without any regard of Obedience , to the Law : so they beleeued the Gospell , acknowledging the Articles of Religion for true , & made an outward profession all should be well , albeit in the meane Time Sanctitie and syncere Obedience were quite neglected . The former Errour brought them in Bondage : this made them licentious pleasing haeresie if any other , whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of Godlines , but deny the power thereof . Against such hypocrites & vain Boasters of false Faith and false Religion , S. Iames disputes in this place , shewing plainly that such men leaned on a staffe of Reed , deceiuing their owne selues with a counterfeit & shadow of true Christian Faith insteed of the substance . The reproofe with the maine Reason is expressed by way of interrogation in the ( 14. v. ) What doth it profit my Brethren , though a Man say he haue ( as many then did , and alwaies will say , boasting falselie of that which they haue not in truth , ) And haue not workes ; that is , Obedience to God's Will , whereby to approue that Faith he boasts of ? Can that Faith saue him ? so that Faith vvithout Workes a sauing Faith , that vvill bring a Man to Heauen ? These sharpe Interrogations must be resolued into their strong Negations . And so vve haue these tvvo Propositions . 1 Containing the maine summe of the Apostle's dispute : The other a generall Reason of it . The 1 is this . Faith without Obedience is vnprofitable . The second prouing the first , is this . Faith without Obedience will not saue a Man. The vvhole Argument is . That Faith which will not saue a man is vnprofitable , of no vse . But the Faith which is without Obedience will not saue : Ergo Faith without Obedience is vnprofitable . The Maior of this Argument vvill easilie be granted . Th●t it is an v●pro●itable Faith which will not bring a Man to life and Happines . But hovv doth S. Iames proue the Minor. That a Faith without workes will not doe that ? though it scarse need any proofe ▪ yet because hypocrisie is euer armed vvith sophistrie , for a plainer Conviction , the Apostle proues it by this manner of Argumentation . That Faith which saues a Man is a true Faith. But a Faith without workes is not a true Faith. Ergo A Faith without workes will not saue a Man. The Maier is euident to all that haue Reason . The Minor S. Iames proues by diuerse Arguments . 1. dravvne● pari , from comparison vvith another like vertue . Namely Charity tovvards the poore . The Argument is thus . If Charity towards the poore professed in Words , but without workes be counterfeit , then Faith in God professed in like manner without Obedience is also counterfeite not true . But Charity towards the poore in words professed without deeds is a counterfeit Charity . Ergo , Faith in God without Obedience is a counterfeit and false Faith. The Reason of the maior Proposition is euident , from the similitude that is betweene all Vertues and Graces . There is no vertue , but men may counterfeit and falsely arrogate it to themselues ; as they may boast of a false Faith , so also ( as Salomon and experience speakes ) of a false Liberality , false Valour , false Prudence , &c. Now there is but one way to discouer this counterfeiting in any kind , and that is to goe from words to workes , from praesumptions and boastings to actions . This way all count most certaine , nor will any man beleiue words against workes , or be persuaded by faire speaches , that the habites of vertues and graces be truly seated in his mind , whose tongue tells vs they be so : but his doeings confute his sayings . Wherefore the Apostle in his comparison proceedes on an vndeniable ground . Now for the minor ( that the Charity which is rich in good words , and poore in almesdeeds , is not true but counterfeit pitty ) the Apostle shewes by an ordinary instance ( If a brother or sister be naked , and destitute of daily food ) that is . If a beleiuing Christian want food and raiment or other necessaries ( and one of you say vnto them , depart in peace , and be ye warmed and filled ) If he giue him kind words , Alas poore soule I pitty thee and wish thee well , I Would I had to giue thee , goe in God's name where thou mayest be releiued , and so let him passe with a few pittifull Complements , notwithstanding yee giue them not those things which are needfull for the body : what doth it profit . Is the poore man's backe euer the warmer ? or his belly the ●●ller , with a few windy complements ? Can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy , when they find such cold entertainment at his Gates : 'T is manifest that this is but a meere mockery , and that such pittifull words come not from a heart that 's truely mercifull . The Apostle now applies this touching Charity , vnto Faith. v. 17. Euen so Faith if it haue not workes is dead being alone . As that Charity , so also that Faith which men professe without Obedience is false and fained , and therefore vnprofitable to saue a man. It is dead : How must this be vnderstood ? Faith is a quality of the soule , and qualities are then saide to be dead , when they are extinguished . As if we should say such a man's Charity is dead ; it is because he hath lost it ; that which was in him is abolished . But this is not the meaning . For then when St. Iames saieth that Faith is dead being alone : his meaning should be that Faith seuered from workes , is no Faith at all : but quite extinguished . Now this is not so . For there 's a Faith seuered from workes in Hypocrites , Haeretiques , Reprobates and Deuills . Which Faith is a generall assent to all diuine truthes : and this Faith in them hath a true being , but no sauing vse . Wherefore . it is called ● dead faith in regard of the effect : because 't is nothing availeable to bring them in whom it is , to Life and Saluation as a true and liu●ng Faith is . Heere our Aduersaries haue much strange Contemplation , telling vs that Faith without workes though it be a dead Faith , yet 't is a true Faith. Euen as an Instrument is a true Instrument , though it be not vsed . So that in their Philosophy ti 's one and the same true Faith which is dead without , and liuing with workes . Euen as 't is one and the same Body which liues with the Soule and is dead without it : or as water is the same whether it stand still in a Cisterne or runne in a Riuer . Whence they proceed to discourse that Charity is the forme of Faith : and conclude that it is not the inward and Essentiall forme of it , as the Soule is the forme of a man ( for that workes are not essentiall to Faith ) nor the accidentall forme as whitenes is of Paper ; because Faith according to their Schooles , is in the vnderstanding , and Charity in the will ▪ But it is the externall Forme of it , because it giues to Faith a merit and worthines for the deserving of Heauen . These fond speculations of the Forme and merit of Faith I passe by now , hauing touched vpon them heeretofore . To that which they say . That a liuing Faith , and a dead Faith is one and the same true Faith : 't is vtterly false , they differ asmuch as Light and Darknes . 1. In their subject . a dead Faith is in the Reprobate Men and Deuills . A liuing Faith only in the Elect. 2. In their Object . A dead Faith assents to diuine Reuelations as barely true or good onely in the generall : a liuing Faith assents to them , as truer and better in themselues ; then any thing that can be set against them . 3 , in their Nature . A dead Faith is no sanctifying Grace : but a common gift of Creation as in the deuill ; of ordinary illumination as in Reprobate Men. A liuing Faith is a sanctifying Grace , a part of inhaerent holines wrought in the heart by the speciall power of the Holy Ghost . All which haue bin heeretofore cleared in handling the Nature of Faith. Wherefore vnto those arguments or Sophismes rather , which a Bellarmine brings to proue that Iames speakes of a true diuine , infused , Catholique , Christian Faith , though it be dead faith ; I answere breifely . That we grant a dead Faith to be a true Faith : but it is in its kind . Because it hath a true being in men and deuils , in whom it is , and ti 's directed toward true objects : But it is not that true Faith which is Catholique Christian & sauing . This is of another kind , and in comparison of this , that other is but a meere shadow and counterfeit resemblance of true Faith. Wherefore when those Hypocrites accounted themselues to haue that faith which is truely Christian and sauing , S. Iames shewes them , that this their faith which was alone naked of Obedience , was nothing so : but a Faith of another kind , a dead faith , hauing onely a false shew of a true and liuing faith . This of the first Argument . 2 The 2 Argument is contained . v. 18. being drawne from an impossibility , in prouing the trueth of it . The Argument stands thus . That Faith , which is truely Christian may be shewen and proued so to be . But a Faith without workes cannot be demonstrated to be a true faith . Ergo. A Faith without workes is no true Faith. The major is omitted as most euident of itselfe . Because there is no morall vertue , or grace of the Holy Ghost truely planted in the heart : but it may be knowne by some externall Actions , which it is apt to bring forth . Euen as life is knowne by breathing , or beating of the Pulse . The trueth of an inuisible Grace hath it's demonstration in visible workes . But now for the Minor , S. Iames proues that Faith without Obedience cannot appeare by any proofe to be true faith . Which he doth in a Dialogue betweene a true beleeuer and a Hypocrite . Yea a man may say , thou hast Faith , and I haue Workes shew me thy faith without workes , and I will shew thee my faith by my workes . That is . Thou saiest thou hast a true Faith , though thou hast no workes : I say I haue true faith because I haue workes . Come wee now to the triall , and let it appeare who saieth true , thou or I. If thou saiest true ; proue thy Faith by something or other to be true . Shew me thy Faith b without thy wotkes . Workes thou hast none , whereby to shew thy faith , make it then appeare by something else . But that 's impossible . Where workes are wanring , ther 's no demonstration else whereby to justifie the trueth of faith . And therefore thou art driuen to confesse that thou vainely boastest of that which thou hast not . But on the otherside ( saieth the true Beleeuer ) I can make good , that which I say , prouing that my faith is true by my workes . I will shew thee my faith by my workes . My sincere Obedience is a reall demonstration : that my beleife is no verball ostentation and vaine bragg . This proofe of S. Iames is very con●incing , and gripes the Consciences of Hypocrites , smiting them with shame and confusion when they come to this triall ; and so haue their false and fraudulent hearts laied open . But heere it will be asked what workes doe demonstrate the trueth of faith , and also how they doe proue it . Whereto wee answere Workes are of two sortes . 1. Ordinary , such workes of Sanctity & Obedience , as are required to a holy Conuersation . 2. Extraordinary . viz , Miracles . We say S. Iames vnderstands the former , and those onely : our aduersaries conclude both . But erroneously , for asmuch as S. Iames speakes not of the doctrine of faith , but of the Grace of faith . The Grace requires good workes of Piety and Charity as perpetually necessary for the conmirmation of it's Trueth . So doeth not the doctrine of Faith alwaies require Miraculous workes for the confirmation of it's divinity : But oney at the first publication thereof . Wherefore Lorinus is very ridiculous , who vpon this place tels vs , that they may justly demaund of vs Haeretiques ( For so they bedust vs ) Miracles for the confirmation of our new and false Doctrine . Indeed were it new and false their request were not vnreasonable , that we should make our doctrine credible by doing of Miracles . But sure the Iesuite iudgeth of our doctrine by his ovvne , vvhich did he not suspect for a nevv Error , vvee see no reason they should still require Miracles for confirmation of an olde Truth For our selues we seeke not the aide of a lying Wonder to vphold a true doctrine : nor doe we count it any disgrace at all to our Religion , that we cannot by our Faith so much as cure a lame Horse , as the Iesuite out of a Erasmus scoffes at vs. Now surely if such a beast as Bellarmine's deuout Mare , want helpe to set her on all foure , we cannot be yet so well perswaded of that vertue of Romish Faith , as to thinke that a Frier will doe more good at such a jadish miracle , then a Farrier . But whereas the Iesuite goes forward to require of vs the other sort of good workes , of Piety and Charity for the demonstration of our Faith hee hath reason so to doe , though not so much as he imagines , when hee chargeth vs with neglect of good Workes and vnbridled licentiousnesse . Would to God we could cleere our practise from such neglect , as well as we can our doctrine from teaching it . But yet , by their fauour , if we come to comparisons , we know no Reason why we should runne behind the dore , as more ashamed of our practises , then they may justly be of theirs , in which case we boldly bid him amongst them ; that is without sinne to cast the first stone at vs. To proceed . Seeing Workes of Obedience are the proof●s of a true Faith , it must be considered in what sort they proue it . For may not good Workes be counterfeited as well as Faith ? I answere . That in this triall the judgment of verity & infallibility belongeth vnto God , who only knowes the heart and conscience , being able to discerne euery secret working of the Soule , and so to judge exactly whether or no all outward appearances come from inward syncerity . But for the judgement of Charity that belongs to vs. If we behold in any man the Workes of Obedience to God's will ; of such a Man we are to judge that he hath true Faith. Though yet herein we must as farre as humane frailtie will giue leaue , iudge also not according to appearance , but iudge righteous iudgment . Mens practises must be examined : if hypocrisie bewray it self , ( as 't is hard for a Counterfeit not to forget himself at some one time or other , if he be duly obserued ) there Charity must not be blinde : it must see and censure it . 'T is not a charitable , but a peruerse Iudgment to call euill good : nor is it any offence to call that a barren or bad Tree , that beares either no fruit at all , or none but bad ; And thus of this second Argument of the Apostle , that these Hypocrites Faith was vaine , because , when it comes to the proofe , it cannot be iustified to be found and good . 3 The 3 Argument is v. 19. from the example of the diuels themselues , in whom there is a Faith without Workes , as well in hypocrites : and ergo it is in neither of them a true Faith. The Argument is brought in to confute a Cauill with the hypocrite might make against the former reason . True might he say , I cannot shew my Faith by my Workes : yet for all that I haue a true Faith. And why ? Because I beleeue the Articles of Religion , that there is one God , with the rest . Hereto the Apostle replies . That such a beliefe is not a true Christian Faith , because it is to be found euen in the diuels . The Argument runnes thus . That faith which is in the diuels is no true Christian faith . But a bare assent to the Articles of Religion without Obedience is in the Diuels . Ergo A bare assent without Obedience is no true Christian faith . The Maior of this Argument will easily be granted . That the diuels haue not that true Faith which is required of a Christian Man to his saluation . The Minor is also euident . That the diuels doe belieue the Articles of Christian Religion . S. Iames instances in one for the rest , namely the Article of the Godhead , whereto the Diuels assent aswell as Hypocriticall Men. Thou beleeuest that there is one God , saith the true beleeuer to the hypocrite , pleading that he beleeued the Articles of Faith , Thou doest well . 'T is a laudable and good thing to acknowledge the Truth of Religion . But vvithall thou must knovv that the diuels deserue as much commendation for this beleefe , as thou doest . The diuels also beleeue . Euen they confesse the Truth of that and the other Articles of Religion . An euident proofe vvhereof is this , that they tremble at the povver , vvrath , and iustice of God , and the remembrance of the last iudgment , vvhich did they not beleeue , they vvould not feare : but novv they expect it vvith Horrour , because they knovv it vvill come vpon them . Whence 't is plain that the Faith of Hypocrites and diuels is all one , neither better then other , both vnfruitfull to bring forth Obedience , both vnprofitable to bring vnto saluation , and therefore neither of them that true Faith , vvhich is Christian and sauing . This Argument of the Apostles , pincheth our Aduersaries sore , vvho stiffly maintaine that S. Iames speakes of a True , though of a dead Faith. For they can not for shame say that there is a true Faith in the diuels and damned Spirits . But yet S. Iames hath concluded that they haue that dead Faith which hypocrites boast of . What then ? Then a dead Faith is no true faith , as our a Adversaries affirme it is . Wherefore to helpe themselues , they deny that it is one and the same dead Faith , which is in hypocrites and euill Spirits . Indeed ex parte obiecti , they grant that the Faith of diuels is as true and catholique as that of wicked Men , because they both beleeue the the same things . And also in regard of the effects , they grant their Faith to be alike , because both be vnfruitfull . But not ex parte subiecti , so they say there 's much difference . The Faith of diuels is of one sort , and the Faith of hypocrites of another . But heere they make a litle to bold with the blessed Apostle , ouerturning the force of his argument , to vphold their owne fancie . The Apostle proues against Hypocrites that their idle Faith without Obedience is not true sauing Faith. Why ? Because the diuel 's idle Faith destitute of Obedience is no true sauing Faith. But now . Is the Faith of diuels & hypocrites of the same kinde and Nature . Yea , or no ? No , they be not , they be of a diuerse nature , say the Adversaries . Let it be then considered , what force there is in the Apostle's Argument . Faith without workes in Deuils saues them not . Ergo Faith without workes in wicked Men , saues them not . Might not one prompted by a Iesuite , reply vpon the Apostle . Nay by your leaue , your Argument is inconsequent , because you doe not dispute , ad idem . Faith in the diuels is of one kinde , Faith in Hypocrites is of another : & therefore though Faith without works cannot saue diuels ; yet Faith without works may saue Men. Thus were the Apostle's Argument laide in the dust , if these Mens Opinions may stand for good . But would you know what distinction these Men make betweene the faith of diuels and wicked Men , which St Iames takes for the same . 'T is thus . First the Faith of Euill Men is free , the Faith of diuels is compelled and extorted from them by a kinde of force . So b Bellarm. Fides hominum malorum libera est , captivante nimir ùm piâ voluntate intellectum in obsequium Christi : Fides vero Daemonum est coacta , & extracta ab ipsàrerum Evidentiâ . Quod insinuavit idem Iacobus dicens . Daemones credunt , & contremiscunt . Nos enim non credimus contremiscentes , id est , inviti & coacti , sed spontè & libentèr . Wicked Men beleeue freely and willingly . Why ? Because their pious and godly Will captiuates their vnderstanding to the Obedience of Christ , so causing it to assent vnto the Truth . The diuels beleeue vpon compulsion , being forced to it by the Euidence of the things themselues . Which Saint Iames intimates , They beleeue and tremble : that is , they beleeue against their Wills. Is not this a shamelesse Iesuite that will say any thing to patch vp a broken cause ? For be not these absurd Contradictions to say , that wicked Men haue godly Wills , that by a pious Motion of the Will , their vnderstanding is captiuated to the Obedience of Christ , and yet they be hypocrites and wicked Men still . No Man can relish such assertions , who knowes how averse and fromward the will of Men is to embrace any thing that is of God , till such time as it be regenerate by sanctifying Grace . It is therefore without all reason , to affirme that wicked Men beleeue willinglie , and 't is against all experience , which shewes that vngodly Men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer ; as a beare is to be brought to the stake . Indeed in matters that like them , or such as be of an indifferent Nature , neither fauouring nor crossing their Corruptions , they 'll be apt to beleeue , though not out of a pious affection , as the Iesuite dreames : but out of selfe-loue and other selfe-considerations . But take them in any other point of Religion , that doth any way grate vpon their wicked affections , all the perswasion and instruction in the World , cannot worke them to a beleefe of it , till the Conscience ( spite of their hearts ) be convicted by some notable Euidence of the Trueth . Now what else can be said of the diuels ; who will as willinglie beleeue what makes for them , ( if any thing did ) or what makes not against them ; as any wicked man can doe ? And they are as vnwilling to beleeue any thing , that makes against them , as any wicked Man is . Nor would they beleeue it , did not the cleerenes of diuine Reuelations convince them of the certaine Truth thereof . So that there is no difference at all in this respect , as the one , so the other beleeue vnwillingly ; as diuels , so wicked Men beleeue with trembling . The diuels indeed with greater horror , as their beleefe and knowledge is alwaies more distinct then Mans : but yet Men with horror too , when their Consciences by fits are awakened to behold the woes , that are comming vpon them . Vnto this difference of c Bell. others adde two more . Namely : 1 That the Faith of diuels is naturall ; that of wicked Men supernaturall and infused . 2 That the Faith of Diuels is dishonest , the Faith of wicked Men is an honest Faith. Whereto we say thus much . That touching the first difference , we grant indeed that the Faith of the diuels is not supernaturall except it be in regard of the obiect . The faculties which they receiued in their creation are not so farre corrupted in them : but that they are able to assent vnto , and apprehend diuine Reuelations without further helpe , then of their owne naturall Abilities . Man in his fall sustained greater losse in the spirituall powers of his soule , & therefore stan●s in need of helpe . Which helpe is afforded euen vnto the vngodly ; but this is by ordinary illumination , not by speciall infusion of any sanctifying Grace . Enlightned they are aboue the ordinary pitch of naturall blindnes : but not aboue that whereto a meere naturall vnderstanding may be aduanced . Yea were Mans Vnderstanding raised vp to that perfection which is in diuels : this were more then Nature , yet lesse then Grace . This common gift of Illumination bestowed on wicked Men , but not on diuels , is no proofe that their Faith is of a diuerse kinde . As to the last difference we are not so far studied in Moralities , as to conceiue wherein the dishonestie of the diuel 's Faith , and the honestie of Hypocrites Faith doth lie . To ordinarie vnderstanding it seemes euery way as honest & commendable a matter , for a wicked fiend , as for a wicked Man , to beleeue what God reueales vnto him . If not , we must expect to be further informed by these Iesuites Men that are better read in that part of Ethickes , whether diabolicall or hypocriticall . 4. 4 This of the Apostle's third Argument . we come to the fourth . The 4. Argument is contained in the 20. 21. 22. 23. 24. 25 verses . Before which the Apostle repeates his maine Conclusion . That Faith without Obedience is a false and dead Faith. But wilt thou know O a vaine Man ( or hypocrite ) that Faith without workes is dead ? v. 20. For the convincing of him further , he proceeds to a new Argument to proue it vnto him . The Argument is this . That Faith which will not iustifie a Man is a false and dead Faith. But the Faith which is without workes will not iustifie . a Man. Ergo 'T is a dead and a false Faith. The Maior the Apostle omits as most evident of it selfe . The Minor he proues by an induction of two Examples . Thus. If Abraham and Rahab were instified by a working faith , thou that Faith which is alone without workes will not iustifie . But A●raham and Rahab were so iustified , viz. by a working Faith. Ergo Faith without workes will not iustifie a man. The Reason of the Consequence is manifest . Because as Abraham and Rahab : so all other must be justified . The meanes of justification and Life , were euer one and the same for all men . Which also the Apostle intimates in that clause v. 21. Was not our Father Abraham &c. implying that as the Father , so also the children , the whole stocke and generation of the Faithfull , were and are still justified by one vniforme meanes . The two instances the Apostle vrges , that of Abraham . v. 21. 22. 23. that of Rahab . v. 25. The conclusion with aequally issues from them both , he interserts in the middest , after the allegation of Abrahams Example . v. 24. I shall goe ouer them as they lie in the Text. In the example of Abraham , the Apostle v. 21. sets downe this proposition . That Abraham was justified by a working Faith. For this interrogatiues Was not our Father Abraham justified by workes ? must be resolued into an affirmatiue Abraham our Father was justified by workes . That is a working Faith. Which proposition the Apostle confirmeth by it's parts . 1. Shewing that Abrahams Faith was an operatiue faith declared and approued by his workes . Secondly , prouing that by such a working Faith Abraham was justified in God's sight . That the faith of Abraham was operatiue , full of life and power to bring forth Obedience vnto God , the Apostle alleageth one instance insteed of all the ●est to proue it . And that is that singular worke of Obedience vnto God's command . When he offered vp his sonne Isaak vpon the Altar . Many other workes there were performed by Abraham abundantly justifying the trueth of his Faith : But the Apostle chooseth this aboue all other , as that worke which was of purpose enjoyned him by God for a triall of his faith . Wherein Abraham mightily ouer●oming all those strong temptations to disobedience and infidelity , made it appeare , that his faith was not an idle , dead and empty Speculation , but an actiue and working Grace . Wherefore the Apostle adds ver . 22. Seest thou how faith wrought with his workes , and by workes was faith made perfect ? That is as in other workes of that holy Patriarch , so specially in that sacrificing his sonne , all that can see , may plainely behold , the strength and life of his faith . Faith wrought with his workes . That is . His faith directed and supported him in the doing of that worke , as the Apostle Paul expounds it . Heb. 11. 17 By faith Abraham offered vp Isaack : that worke had not binne done , if faith had not wrought it . In euery circumstance thereof faith did all in all from the beginning of the worke to the end . This interpretation is most simple and generally receaued . Faith wrought with : That is . In or by his workes , vnto the performance whereof the force of faith was in spaeciall manner assesting . Pareus reads the words by a a tmesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( that is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scilicet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) Faith being with his workes wrought . What ? his Iustification . But this construction seemes somewhat hard and not necessary for this place . The other sense is much plainer , shewing vs by or with what vertue Abraham's workes were wrought . viz. By the vertue of his faith , which in most powerfull manner incited and inabled him to obey . The Apostle goes forward , And by workes was faith made perfect . That is declared to be perfect . b For workes did not perfect Abrahams Faith essentially , in asmuch as long before this time , it was perfect , as is plaine in that Abraham was justified by it 25 yeares before the oblation of his sonne Isaack , and also by the strength of his Faith had done many excellent workes and obtained great blessings at the hand of God. So that the offering vp of Isaack was not the cause but a fruite of the perfection of Abrahams Faith , the great difficulty of that worke shewed the singular petfection of that Grace which was able so to encounter and conquer it . The goodnes of the fruit doth not worke , but declare the goodnes that is in the tree ; the qualities of the fruits alwaies depending vpon the nature of the Tree : but not on the contrary . Thus then the first part of the Proposition is plainly proved by the Apostle . That Abrahams Faith was a liuely and working Faith declaring and approuing it's owne trueth by the workes of his Obedience . The next part . Namely . That Abraham was justified in God's sight , by such a working Faith , he proue● . 1. By a Testimony of Scripture . 2. By an effect or consequent thereof , Both are expressed in the 23. v. The first in these words . And the Scripture was fulfilled which sayeth . Abraham beleeued God , and it was imputed vnto him for Righteousnes . The application of this testimony is very heedfully to be obserued , because it serues excellently for the clearing of the Apostles meaning , when he saieth we are justified by workes . And the Scripture was fulfilled saieth S. Iames. When ? At the time , that Isaack was offered . But was it not fulfilled before that time ? Yes . Many yeares , when the promise of the blessed seed was made vnto him , as appeares Gen. 15. 6. Whence this testimony is taken . How was it then fulfilled at the oblation of Isaack ? Thus. The Trueth of that which was verified before , was then againe confirmed by a new and euident experiment . Well . Thus much is plaine enough . But heere now the difficulty is , how this Scripture is applyed vnto the Apostles former dispute . In the 21. v. He saieth that Abraham was justified by Workes when he offered Isaack . How proues he , that he was so justified ? why by this testimony . Because the Scripture was fulfil●ed at that time , which saieth , Abraham beleeued God &c. Marke then the Apostle's Argument . When Abraham offered Isaack the Scripture was fulfilled which saieth Abraham was iustified by faith . For that 's the mea●ing of that Scripture . Ergo , Abraham when he offered Isaac● was justified by workes . This at first sight s●emeth farre set , and not onely besides , but quite contrary to the Apostles purpose to proue he was then justified by workes , because the Scripture saieth , he was then iustified by Faith. But vpon due consideration , in●erence appeares to be euident , and the agreement easie . The Apostle and the Scripture alleaged , haue one and the same meaning : the Scripture saieth . He was iustified by Faith , meaning , as all confesse , a working Faith fruitefull in Obedience . S. Iames affirmes the very same , saying , that he was justified by workes , that is . Metonymically by a working Faith ▪ And therefore the Apostle rightly alleageth the Scripture for confirmation of his assertion : the Scripture witnessing . That by Faith he was iustified ; the Apostle expounding what manner of Faith it meanes . Namely a Faith with workes or a working Faith. So that the application of this Testimony vnto that time of offering vp of Isaack is most excellent : because then it appeared manifestly what manner of Faith it was , wherefore God had accounted him just in former times . Without this Metonymie it appeares not that there is any force in the application of this Scripture and the Argument from thence . The Scripture witnesseth that Abraham was then justified by Faith. Ergo 'tis true , that he was then justified by Workes . What consequence is there in this Argument except we expound S. Iames by that metonymie , Workes , that is a working Faith ? And so the Argument holdes firme . Take it otherwise , as our aduersaries would haue it , or , to speake trueth , according to the former interpretation of our diuines ; it breeds an absurd construction either way . Abraham in offering Isaack was justified by workes , that is , secundâ Iustificatione of good he was made better . How is that proued ? By Scripture . Because the Scripture saieth . That at that time he was justified by faith . That is , primâ Iustificatione of bad he became good . Is not this most apparent Non-sence . Againe according to the Interpretations of our diuines , Abraham at the offering vp of Isaack was iustified by workes ( that is , say they ) declared iust before men . How is that proued ? by Scripture . Because the Scripture saieth . That at that time , he was justified by Faith. that is , accounted just in God's sight . In which kind of arguing I must confesse I apprehend not how there is any tolerable consequence . Wherefore we expound S. Iames metonymically , putting the effect for the cause ; workes , for a working Faith , as the necessary connexion of the text enforced vs. Nor is there any harshnes at all , nor violent straining in this figure , when two things of necessary and neere dependance one vpon the other , ( as workes , and a working Faith ) are put one for another . Neither haue our aduersaries more cause to complaine of vs for this figuratiue interpretation of workes , then we haue of them for their figuratiue interpretation of faith . For when we are saied to be justified by faith , they vnderstand it dispositiuè & meritoriè not formaliterè Faith in itselfe is not our sanctification , nor yet the cause of it . But it merits the bestowing of it , and disposeth vs to receaue it . Let reason iudge now , which is the harsher exposition . Theirs ? faith iustifies ( that is ) Faith is a disposition in vs deseruing that God should sanctifie vs by infusion of the habit of Charity . Or ours ? Workes justifie , that is , the Faith whereby we are acquited in God's sight , is a working Faith. Thus much of this Testimonie of Scripture prouing that Abraham was justified by a true and working faith , In the next place the Apostle shewes it by a visible effect or Consequent that followed vpon his Iustification expressed in the next words : And he was called the freind of God. A high prerogatiue , for God the Creator to reckon of a poore mortall Man as his familiar freind ; but so entire and true was the faith of Abraham , so vpright was his heart , that God not onely gratiously accounted it to him for Righteousnes : but also in token of that gratious acceptance entered into a league with Abraham taking him for his especiall freind and confederate ; A League of●ensiue and defensiue . God would be a Freind to Abraham [ Thou shalt be a blessing ] and a freind of Abrahams Freinds . I will blesse them that blesse thee ; and an Enemy of Abrahams enemies : I will curse them that u●se thee . Which League of freindship with Abraham before the offering vp of Isaack was therevpon by solemne protestation and oath renued , as we haue it Gen. 22. v. 16. &c. Thus we haue this first example of Abraham . From thence the Apostle proceeds to a generall conclusion in the next verse ( 24 ) Yee see then how that by workes a man is iustified , and not by Faith only . That is . Therefore it is euident . That a man is iustified by a working faith : not by a faith without workes . Which Metonymicall interpretation is againe confirmed by the inference of this conclusion vpon the former verse . The Scripture saieth , That Abraham beleeued God and it was imputed vnto him for Righteousnes . Ergo ( saieth ● Iames ) Yee see how a man is iustified by workes and not by Faith onely . A man might heere say . Nay rather . Wee see the contrary . That a man is iustified by faith onely and not by workes . For in that place of Scripture there is no mention at all made of Workes . Wherefore of necessity we must vnderstand them both in the same sense . And so the conclusion followes directly . That euery man is iustified by an actiue not an idle Faith , because the Scripture witnesseth , that Abraham was instified by the like Faith. Our Aduersaries collection then from this place . ( That Faith and Workes be compartners in Iustification , we are 〈◊〉 partly by faith , partly by workes ) is vaine & inconsequent . For when the Apostle saies , A Man is iustified by workes and not by faith only : his meaning is not , that workes and faith are two Coordinate causes by their ioynt-force-working our Iustification ; but the Apostle vtterly excludes Faith onely from Iustification , and attributes it wholy vnto workes . For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith onely , he vnderstands faith alone , that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone , solitary , by itselfe , without workes . And such a dead faith whereof these hypocrites boasted . S. Iames excludes wholly from justifying of a man. I say then that he is not iustified by faith onely : but that he is iustified by workes . That is a working faith that is fruitfull in Obedience . The Apostle goes forward from the Example of Abraham vnto that of Rahab verse . 25. Likewise was not Rahab the Harlot iustified by workes ? That is in the same manner as Abraham : so also Rahab was iustified by a working saith . Which appeared to be so by that which shee did when she receaued the messengers , entertained the two spies which were sent to search the land , lodged them in her house without discouering them . And when by accident they were made knowne , hid them secretly vpon the roofe , and afterwards sent them out another way , conveied them away priuily , not by the vsuall , but by another way ( that is ) through the window letting them downe ouer the wall by a Cord as the story hath it . Ios. 2. In this dangerous enterprise , wherein this weake woman ventured her life in succouring the Enemies of her King and Country : it appeares plainly that she had a strong and liuely Faith in the God of Israel : and that the confession which she made with her mouth to the spies ( The Lord your God , he is the God in Heauen aboue and in the Earth beneath . Iosh. 2. 11. ) proceeded from a truely beleeuing heart , insomuch as her words were made good by works , that followed them . Wherefore the Apostle iustly parallels these 2 examples of Abraham offering his sonne ; and Rahab in the kind vsage of the Spies , because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered . viz. Naturall affection . In Abraham both fatherly affection to the life of a deere and only sonne : and in Rahab the Naturall loue to ones Country and a mans owne Life did all stoope and giue way , when once true Faith commands Obedience . Here againe our adversaries trouble themselues , and the Text with needlesse speculations telling vs , that now the Apostle hath altered his cliffe , and gone from the second Iustification in Abrahams example , to the first Iustification in this of Rahab . That Rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell , a good woeman of a bad . That she by this good worke did expiate her former sinnes and merited the grace and fauour of God , notwithstanding that she committed a venial sinne in handling of the businesse , telling a downe-right lie , which though she should not haue done ; yet it hindred not the meritoriousnes of the worke , with such other fond imaginations peruerting the simplicity of the Trueth . But first they are not agreed among themselues whether the Apostle doe in that sort shift from one Iustification to another . Bellarmine affirmes it and many moe . But others deny it , as may be seene in Lorinus his exposition of the. 21. v. of this Chapter . And were they agreed vpon it , sure I am they should disagree from the Apostle , who makes this second instance of the same nature with the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In like manner saieth he , was Rahab iustified : viz. as Abraham was . Againe when they say Rahab became a true beleeuer at that time of receauing the spies , not before , 't is more then they can proue . By the circumstances of the story it appeares plainely , that she beleeued before they came , by the relation of the great workes which God had done for his people , and the promises that were made vnto them , that they should possesse Rahabs countrey . This bred feare in others : but faith in her , by the secret working of the holy Ghost : See Ioshua 2. 9. &c. And certainly ; ( had she not had Faith , before the spies came , who can thinke she would haue giuen entertainment to such dangerous persons ? But she knew them to be the Seruants of the God of Israel in whom shee beleeued ; and therefore by this a Faith she receaued them peaceably ; though Enemies of her Countrey . Lastly to that of the Merit●riousnes of the worke of Rahab , to deserue Grace and Life aeternall ; we reiect it , not only as a vaine but an impious conceit , which neuer entred into the humble hearts of the S● . of old : but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-Loue , and admiration of their owne Righteousnes . Thus we haue these 2 Examples whereby the Apostle hath proued sufficiently , that the Faith which is separated from Obedience , will not justifie a Man , & therefore that it is a dead Faith , and not a true liuing Faith according as was proposed . v. 20. Now for a close of this whole dispute he againe repeates that conclusion , adding thereto anew similitude to illustrate it by , in the last verse of the Chapter . For as the Body without the Spirit is dead , so faith without workes is dead , that is , As the Body without the Spirit , i. e. the Souls , or the Breath and other Motion ( is dead ) vnable to performe any liuing action whatsoeuer : So Faith without workes is dead ; that is , vtterly vnable to performe these liuing actions , which belong vnto it . What are those ? Two. 1. To repose it stedfastly vpon the promise of life in Christ , which is the proper immediate liuing Action of Faith. 2. To justifie a Man in the sight of God , which by a speciall priuiledge is the consequent of the former . These liuing actions cannot be performed by that Faith which is dead , being destitute of good workes . That Faith which hath not power to bring forth Obedience , is thereby declared to be a dead Faith , deuoide of all power to embrace the promise with confidence and relyance as also to justifie . A Man would thinke this were plaine enough , and needed not to be troubled with any further C●villations . But 't is strange what a coile our Adversaries make with this similitude , writhing and straining it to such Conclusions as the Apostle neuer intende● ▪ Hence they gather . 1. That as the Soule giues life to the Body , as the ●●rme of the Body : so Workes giue life to Faith as the forme of it 2 That as the Body is the same true Body without the Soule & with it : so Faith is one and the same true Faith without workes and with them , which are nothing but sophisticall speculati●●● besides the purpose of the Text. The Apostle intends nothing but to shew the Necessity of the Copulation of a liuing Faith and Obedience together : by the similitude of the like Necessitie of the vnion of a liuing Body , and the Soule . But his purpose is not to shew , that the manner of their Connection is the same , that just in euery point as the Soule is to the Body , or the Body to the Soule : so Workes are vnto Faith , and Faith vnto Works . It sufficeth to his intent , that as in the absence of the Soule , the Body : so in the absence of Obedience , Faith is dead . But thence it followes not , that workes by their presence doe the same thing to Faith ; as the Soule to the Body by it's presence ; or that Faith in the absence of Workes remaines the same ; as the Body doth in the absence of the Soule . If we must needs be tied to the strict termes of the Similitude : let vs a little examine the comparison , and we shall see our Aduersaries all flye off first from it . Let the comparison be first thus . Betweene the Body and the Soule , Faith and Workes as the termes be in the Text. As the Body without the Soule is dead because the Soule giues life , i. e sense , breathing , and all other Motion to the Body . So Faith without Workes is dead , because Workes giue life vnto Faith. But now this Comparison will not runne on all foure . For Workes are not vnto Faith as the Soule is to the Body ; but as sense and motion is to the Body . Seeing Workes are externall acts , not internall habits : and so are proportionable not to the Soule , but to the liuing actions thence issuing . Wherefore 't is as absurd to say , that Workes giue life vnto Faith , as 't is ridiculous to affirme , that Sense & Motion giue life to the Body , which are not Causes ; but Effects & signes of Life . Therefore when Faith without Workes is dead , 't is not spoken in that sense , because Workes giue life to Faith , as the Soule doth to the Body . L●● then the Comparison bee thus . Between the Body and the Soule . Faith and Charity . As the Body without the Soule is dead , because the Soule is the forme of the body , and giues life to it . So Faith without Charity is dead , because Charity is the Forme of Faith , and giues life to it . But neither will the Comparison hold vpon these termes . For 1. our Adversaries here put in Charity the habit , for Workes the act : which is more then themselues ought to doe , seeing they will tye vs at short Bitts , to the very letter of the Text. For though we can be content to admit that interpretation , would they admit of the Apostle's plaine meaning , & not straine for querkes : yet seeing they argue so precisely from the Words of the Comparison , they must not now haue libertie from vs to goe from them , but be content to take the Words as they lie in the Text , and make their best of them . Yet seeing 't is most senselesse to make Workes ( that is ) externall Actions the Forme of Faith an internall habit : let them take Charity insteed of them , an internall habit likewise , Wil it be any better now ? belike so . Thē 't is thus . As the Soule is the Forme of the Body : so Charity is the forme of Faith. and as the Soule giues life and action to the Body , so Charity vnto Faith. Will they stand to this ? No. Here againe they fly off in both Comparisons . Charity is one habit , Faith another distinct betweene themselues , and therefore they deny , as there 's good reason , that Charity is either the Essentiall forme of Faith , as the Soule of the liuing Body : or the accidentall Forme , as whitenes of Paper . They say 't is onely an externall Forme . But this now is not to keepe close to the Apostle's comparison , but to runne from it at their pleasure , when they fall vpon an absurdity in pressing of it so strictly . The Soule is no externall , but an internall essentiall Forme , & therefore Charitie must be so , if all runne round . Againe doth Charitie giue life or liuing actions vnto Faith as the Soule doth vnto the Body ? Neither dare they hold close to this Comparison . For the proper worke or action of Faith is to assent vnto the Trueth of diuine reuelations , because of Gods authoritie , as themselues teach . Whence now comes this assent ? From the Habit of Faith , or of Charity ? They grant that it comes immediatlie from the Habit of Faith , which produceth this action , euen when it s seuered from Charity . Then 't is plain that it is not Charitie that giues life to Faith , which can performe the proper action that belongs to it , without it's helpe . How then doth Charity giue life vnto Faith ? For this , they haue a sillie conceit . Charity giues Life , that is Merite vnto Faith. The beleefe , or assent vnto diuine Trueth is meritorious if it be with Charity . If without , then 't is not meritorious , This is a fine toy , wherein againe they runne quite from the Comparison of the Apostle . For the Soule giues liuing Actions to the Body , not only the Qualifications of the Actions : and so Charitie is not like the Soule , because it giues only the qualification of Merit vnto the Action of Faith , & not the action it selfe . Beside . A most vaine interpretation it is , without any ground from Scripture , to say a liuing Faith , ( that is ) a meritorious Faith : when euen in common sense , the life of any habit consists onelie in a power to produce those actions , that naturallie and immediatlie depend vpon that Habit. And what Reason is there in the World why the Habit of Charity should make the actions of Faith meritorious , or , why Charity should make Faith meritorious , rather then Faith make Charity meritorious , seing in this life there is no such praeeminency of Charity aboue Faith ? Wherefore we despise these speculatiue Sophismes , which with much faire glozing , our Aduersaries draw from the Text : but yet when all comes to the Triall , themselues will not stand to the strict application of the similitude , because it breeds absurdities , which euen themselues abhorre . Now if they take liberty to qualifie and interpret , they must giue vs leaue to doe so too , or if they will not we shall take it . To shut vp all . Their other Collection is as weake as the former : namely . A dead body is a true body . ergo a dead Faith is true Faith. This Argument forceth the Similitude , and so is of a Force . In materiall things which haue a diuerse being from different Causes , it may hold . But 't is not so in Vertues and Graces . Trueth and Life are both essentiall to such qualities . True Charity is a liuing Charity ( i. e. ) actiue , as the Apostle himselfe proues . v. 15. True Va - Valour . And so of euery vertuous quality , if it be true , 't is liuing and stirring in Action : if it be otherwise , 't is counterfeit , some other thing that hath onely a shadow of it . All these Trickes are pin vpon the Apostle to pervert his plaine meaning ; viz : That as it is necessary to the being of a liuing body that it be coupled with the ●oule , so 't is necessary to the being of a liuing true Christian Faith , that it bring forth Workes of Obedience . SECT . 7. CHAP. I. None can be iustified by their owne satisfaction for the transgression of the Law. A briefe summe of Popish doctrine , concerning humane satisfactions for sinne . THus we haue the resolution of the dispute of S. Iames , together with such Cauils , as our Adversaries make vpon the seuerall passages thereof . By the whole order whereof it appeares sufficiently that Saint Iames disputing against Faith , meanes thereby that false and bastard Faith which hypocrites pleased themselues withall insteed of a true Faith : and that disputing for workes , he meanes nothing but a working Faith. And it appeares also that the drift of the Apostle is not in this place to dispute directly of Man's Iustification : but only to bring that in , as an argument to proue his principall Conclusion . That Faith without workes is dead , because it will not iustifie . In summe it 's euident , that neither these Apostles doe disagree between themselues , nor ye● either of them doe agree with our Adversaries in teaching Iustification by the the Workes of the Morall Law. Of the impossibility of Man's Iustification by which meanes , Hitherto . The●r ex● Proposition is , that [ None can be iustified by their owne safisfaction for the transgression of the Law ] For this is this is the only way 〈◊〉 for an Offender to obtaine Iustification and Absolution : vi● : to alleage that he hath satisfied for his offence committed , by doing or suffering so much as the party offended could in justice exact of him . Which satisfaction being made , he is no longer debter vnto him , but deserues his absolution and his fauour , as if he had not offended at all . Now then the Question is . Whether a Sinner may , by any thing done , or endured by himselfe , satisfie the Iustice of God , & so obtaine absolution at the Barre of God's Iudgment . We defend the Negatiue . That it is impossible for a Sinner , by any Action or Passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious Iustice of God : that there with he may rest satisfied and exact no further paenalty . Which point is so euident vnto the Conscience of euery one that knowes himselfe to be , either a Creature , or a Man , or a Sinner : that it needes not any confirmation . If we be considered as Creatures , there 's nothing that a finite strength in a finite time can performe , which can hold proportion with the offence of an infinite goodnes and Iustice , and the eternal punishment thereby deserued . Consider vs as Men , so we are bound to fulfill the Law of God in all perfection , nor is there any thing so true , so honest , so just , so pure , so worthy loue and good report : but the Law one way or other obliges vs vnto the thought and practise of it . So that besides our due debt of Obedience , we haue nothing to spare ouer and aboue , whereby to satisfie God for those Trespasses that we haue committed vpon his honour and Iustice. Lastly consider vs as Sinners , so we are tyed in a double Obligation , 1. of punishment to be suffered for Sinne committed . 2. Another of Obedience to be perpetually performed . Both these debts of punishment and Obedience , are equally exacted of sinfull Men , and ergo 'tis as absurd in Diuinity to say , the Obedience of the Law or good workes , will satisfie for the Transgression of the Law : as 't is in ciuill dealing to account the payment of one Band the discharge also of another . Wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of Heauen by his own satisfaction , running vnto him onely , who alone without the helpe of Man or Angell hath troden the Winepresse of the fiercenesse of God's wrath , bearing our Sinnes in his Body on the Tree , suffering the vtmost , whatsoeuer was due to the punishment of them . Our Adversaries in this busines are at a stand , mistrusting their owne , yet not daring wholly to trust to Christ's satisfactions . They will giue him leaue to haue his part : but , by his leaue , they will haue one share too in satisfying for Sinnes . For they are a generation of Men that are resolued to be as litle beholding to God , as may be , for grace , or for glory . And if there be any article of Religion wherein Scripture and Reason would giue the honour of all vnto God , they looke at it with an Euill Eye , and cast about which way to thrust in themselues for copartners . 'T is strange to see to what passe Pride and Couetousnesse haue brought the doctrine of Satisfaction , as it is now taught and practised in the Romish Church . With you patience I shall take a short survey of it , that you may see whether of v●twaine rest our Consciences vpon the surer and more stedfast anchor : we that trust onely to Christ's satisfactions ; or they that joine their owne together with his . The summe of their doctrine , as it is deliuered vnto vs by the Councell of Trent . Sess. 6. cap. 14 , 16. & Sess 14 cap. 8. 9. with the Romish Catechisme . part . 2. cap. 5. quaest . 52. & seq . and explained at large by Bellarmine in his two bookes De Purgatorio in his 4th Booke De Poenitentia , and his Bookes De Indulgentijs : is this . Sinnes are of two sorts . 1. Sinne committed before Baptisme : as Originall Sinne in all that are baptized Infants : and actuall sinnes in those that are baptized at yeares of discretion . 2. Sinne committed after Baptisme , when after the Grace of the holy Ghost receiued in Baptisme ; men fall into Sin , polluting the Temple of God , and grieuing his Spirit . Touching the former sort of Sinnes , they are agreed that Men are freed from them both , the fault and punishment , by the Merits and satisfaction of Christ only without any satisfaction on our part . But now for Sinnes after Baptisme , in obtaining of Remission of them , Christ and we part stakes . Which copartnership is declared vnto vs in this manner . In 〈◊〉 Sinnes ( we must know ) there are three things considerable . 1. The fault in the offence of God's Maiesty , and violation of our friendship with him . Here they grant also , That Man can not satisfie for the fault , doing any thing that may appease God's displeasure ; and procure his loue . Christ onely hath done this for vs , for whose onely satisfaction . God of his mercy freely returnes into fauour and friendship with vs. But this must be vnderstood in a catholique sense , viz : for fault of Mortall Sinnes ; as for Veniall Sinnes God is but slightly angry with them , and so we may satisfie him for the fault thereof , both in this life , and in Purgatory 2. The staine or corruption of Sinne , called the Reliques of Sinne abiding in the Soule . For the purging out of which , there is great force in such satisfactions , as are made by Prayers , Fastings , Almesdeed●s , and other laborious workes , although the Heretiques say otherwise . That the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees , in the vse of all godly meanes . 3. The punishment of Sinne , which after the fault is pardoned , remaines yet to be suffered . For although it be true that God in some causes doth pardon both fault and punishment wholy , as in cause of Martyrdome , which sweepes all cleane , and makes a● l reckonings euen ; and although God might , if it had so pleased him , alwaies for Christ's sake haue pardoned the whole debt : yet Holy Mother Church hath d●t●rmined , that he doth not so vse to doe . But after that in mercy he hath forgiuen the faul●● yet there 's an after reckoning , and we must come to Coram for the punishment , by which his Iustice is to receaue satisfaction . But ( ye must know ) the punishment of Sinne is two fold . ● . Eternall ▪ in the destruction of Soule and body in Hell-fire to endure for euer . Heere now Christ's satisfaction comes in againe . By whose merits alone they grant , we are deliuered from the eternity of the punishment of Sinne. Which must be noted , that Christ's satisfaction hath not eased vs of the substance of the punishment it selfe : but only in the continuance of it . 2. Temporall ; to endure onely for a time , whereof there are also two degrees . 1. One in this life , as namely all calamities and afflictions vpon the Body , Soule , Name , Goods , &c. together with death the last and greatest of euills . All which are inflicted vpon m●n ; as punishments of ●inne . Of these some come vpon vs inui●●bly as death vpon all men , or as death in the wildernes on the Children of Israel , with the like punishments , certainly and irreuocably denounced . Now here 's no remedy but patience , and that 's an excellent remedy too . For ( as the ghostly Fathers of Tre●t informe vs ) If they be borne willingly with patience , they be satisfactions for Sinnes : but if vnwillingly they be God's just revenge vpon vs. Other some come , Euitably . And heere such a course may be taken , that we need not suffer the punishment it selfe : but we may buy it out and make satisfaction for it vnto God by other meanes . Which meanes are principally foure . 1. By the vehemency of Contrition , or inward sorrow . Which may be so intensiue as to satisfie for all punishments , both in this life and also in Purgatory . 2. By other outward laborious workes . Whereby we may buy out the obligation to temporall punishments . Such Workes are these . 1. Praier with Confession , Thankesgiuing . &c. For , if we beleeue the Cathol●que Doctors 't is a very good satisfaction to a Creditour , if the debter pray vnto him for the forgiuenes of his dept . According to that text . Psal. 50. 15. Call vpon me in the day of trouble and I will d●liuer thee . Ergo , Praier is a satisfaction for the punishment of sinne . 2. Fasting , vnder which is comprehended the sprinkling of Ashes , wearing of haire cloth , whippings , goeing bare-foote and such other paenall workes . These also satisfie for sinnes as 't is written 2. Sam. 12. Dauid fasted , lay vpon the ground and wept all night . Therefore he satisfied for his Sinnes of Murther and Adultery . And againe . Paul saieth 1. Cor. 9. 27. I beat downe my body . That is , I whippe and cudgell my selfe to satisfie for my sinnes . And againe . Luk. 18. 13. The Publican smote vpon his breast . Ergo. Corporall chastisement is a good satisfactions for sinnes . 3. Almesdeedes : comprehending all kind whatsoeuer workes of mercy . These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes : and thine iniquity by mercy towards the poore . that is . By almesdeeds satisfie for the temporall punishmens of thy Sinnes . And againe . Luk. 11. 41. Giue almes of that which you haue and behold all things shall be cleane vnto you . That is to say ( in the language of Babell . ) The temporall punishment of sin shall be taken away . Now all such workes as these are either . 1. Voluntarily vndertaken of our owne accord , as voluntary Pilgrimage , Scourgings , Fastes , Sackloth , Weepings , and Praiers of such a number and measure , with the like rough punishments , which we take vpon our selues to pacifie God. All which being done with an intent to satisfie for the punishment of our Sinnes ; must needs be accepted of God almighty for good payment : because in so doeing , we doe more then he hath required of our hands . Now 't is very pleasing to God to doe what he bids vs not : or what he bids vs , to doe to another end of our devising . He therefore that voluntarily vndertakes such needlesse paines , giues God high satisfaction . According to the Text. 1. Cor. 11. 31. If wee would iudge our selues , we should not be iudged . 2 Inioyned by the Priest. Who by vertue of the Keies committed vnto him might iudicially absolue the paenitent from the whole debt , were it not thought fit vpon speciall considerations to keepe backe a part . Wherefore when he hath absolued him from the fault and aeternall punishment , he binds him vnto satisfaction for the temporall punishment , and therefore he enjoynes him what he shall doe to buy it out . Let him goe visit the shrine of such and such a Saint , say so many Aues & Paternosters before such an Image , whip himselfe so many times , fast so many daies , giue so much almes with such like paenalties . And when he in humble obedience hath done these things commanded by the Preist : then 't is certaine his sinnes be satisfied for . For 't is to be noted that in enioyning this Canonicall satisfaction , as 't is called , the Priest and God almighty be just of the same mind . Looke how much the Preist enioynes for satisfaction , God must be content to take the same , or else the paenitents conscience will not be quiet , because , it may be , God expected more to be done for satisfaction : then the party hath done by the Priests iniunction . But it is to be supposed , that as the Pope , so euery Priest in his Chaire of confession hath an infallible spirit , whereby he is able exactly to calculate the just propo●tion betweene the sinne and the punishment , and the price of the punishment , that so he may enjoyne just somuch penance , as will buy it out ; neither more lest the paenitent be wronged : nor lesse , lest God be not satisfied . All which is trimly founded vpon that text which saieth . Whatsoeuer yee binde on Earth shall be bound in Heauen , and whatsoeuer yee loose on Earth shall be loosed in Heauen . Mat : 16 , 19. & 18. 18. That is . Priests may forgiue the fault and retaine the punishment , and what satisfaction they enioyne on Earth to expiate the punishment , that will God accept in Heauen : Or else they be deceaued . This is the second meanes to satisfie for temporall punishments . The 3. Meanes is by Pardons and Indulgences . Wherin the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the B● . of Rome vnto such as are liable to suffer the temporall punishment of their Sinnes . So that they hauing got by his grant a sufficient portion of satisfactory workes , out of the common stocke , they are fre●d thereby from satisfying Gods Iustice , by their owne workes . Which is a rare priviledge no doubt . 4. The fourth meanes is by another liuing mans satisfaction for them . For not onely the superabundant works of Christ and Saints departed : but the good workes of iust men aliue will satisfie for another , being done with that intent . So great is God's clemency towards good Catholiques , that , though one man cannot confesse , nor be contrite for another ; yet satisfie he may the Iustice of God for his sinnes . Both these meanes are grounded vpon pregnant places of Scripture . Gal. 6. 2. Bea●e yee one anothers burthen , that is , satisfie one for another . Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes : that is , to satisfie for your sinnes . Againe 2 Tim. 2. 10. I suffer all things for the Elects sake : that is , that my sufferings may be their satisfactions . So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh , for his bodies sake , which is the Church . That is . My sufferings with Christ's sufferings make vp a Treasurie for the Church , that such as want of their owne , may make vse of his satisfaction and mine . Againe Rom. 12. 15. We being many are one anothers Members Ergo , We may impart sati●factory workes one to another , as one member doth heate to another . To conclude . 'T is in our Creede , I beleeue a communion of Saints . Ergo , There is a communion of satisfactions . And so the point is very fitly proued . Whereby it appeares that the Ch●l●ren of the Romish Church are reasonable well prouided of Meanes to recompense God's , Iustice , and redeeme the Temporall punishment of their sinnes in this life . The other degree of the temporall punishment is in the life to come , namely , in ●urgatory , whereinto all they drop who die in Veniall Sinnes , the fault whereof was not forgiuen in this Life ; or in Mortall Sinnes , the fault whereof was forgiuen in this Life ; but full satisfaction was not made for the punishment before death . Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous ; or as Mens hearts on Earth be more or lesse pitifull towards them . But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered : or bought out by something else that may satisfie God's Iustice . This Punishment of Sinne inflicted in Purgatory , is twofold . 1. Poena Damni . of Losse ( viz. ) of the beautifull vision of God , and ioyes of Heauen . 2. Poena sensus . of sense or smart . viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule , inflicted vpon them either immediatly by God himselfe , or by the ministery of the diuels as his Instruments . For 't is a doubt not yet resolued among the Patrons of Purgatory , whether the Diuels haue not to doe there also as well as in hell . But whether their Tormentours be Diuels or not , this is agreed vpon , that the Torment and Punishment which the Soules do suffer in Purgatory , is for the Substance of it the very same with the Torments of Hell , differing only from it in continuance . Those of Purgatory be temporall , these of Hell aeternall . Well now , such as haue not bestirred themselues then , well in this Life to make all euen by full satisfactions , such must be arrested in the mid way to Heauen , and cast into this Prison . Out of which two Meanes there be to be deliuered . 1. By suffering all this temporall punishment for so many yeares and dayes as 't is to continue . How many that is , you must inquire of St Michael , the Church knowes not that . But yet sure shee is , that many Soules shall continue in Purgatory till the day of Iudgement , so there shall be the same period of the World , and of their Torments . These haue a hard time of it ; 't is easier haply with others . But be it as 't will be , such as these pay the vtmost farthing , where they endure in the flames of Purgatory , so long till the time of their whole punishment be runne out . Then God is satisfied , and they deliuered . 2. By buying out this punishment by some other satisfactory price . For although God could so haue ordered it , that euery Soule being once in Purgatory , should suffer all the Temporall punishments due : yet he is content to bee intreated to commute poenance , and take some other valueable consideration by way of satisfaction for this punishment . But this satisfactory payment cannot be made by the Soules themselues : it must be made by some on Earth for them . which is done . 1. Either by laborious workes of any one iust and godly Catholique , whether he be a friend of the deceased , or other touched with a charitable pitty toward a poore soule . Who by store of deuout prayers , Almes , Masses , Pilgrimages , founding of Coue●ts and Hospitals , &c. may procure a gaole-deliuery for that soule for which he intends those good workes . 2. Or by the Pope who is purse-bearer to the Church , and hath the Treasurie thereof vnder Lock and Key . He now , though he cannot directly absolue the Soules in Purgatory from their punishment , as he can Men liuing on the Earth , yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints , that thereby God's Iustice may be satisfied , for the whole punishment , which otherwise they should haue endured . Yea such is the power of his Indulgences to infuse a vertue into such and such Alt●● ▪ Shrines , 〈◊〉 &c. that whosoeuer shall frequent such places , or vse such prayers , all Complements duely obserued : he may at his pleasure free one , two , three , or more soules our of Purgatory . Nay did not Couetousnes coole the heare of his Apostolical Charity , he might so bountifully powre out the Treasures of the Church vpon these prisoners in Purgatory , that they should all haue enough to weigh down the feales , & deserue a passe-port for Heauen . Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping . All which is very properly proued by the former places of Scripture , and others also , were it needfull now to alleage them . But thus we see the Catholiques are euery way furnished for satisfactions , that what Christ hath not done for them , they can doe for themselues , either to suffer and ouercome the Temporall punishments of their Sinnes , or else , which is the easier course , to buy out that punishment at a valuable price of other satisfactionary workes , wherewith Gods Iustice shal be abundantly contented . Now whereas those whom they terme Heretiques , cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all , because they are no wayes equall vnto the offence committed : and so no full recompence of wrong offered vnto God : for the assoiling of this doubt , they giue vs this distinction very necessary to be obserued . Satisfaction is double . 1. Iustitiae : ex rigore Iustitiae , ad absolutam & perfectam Aequalitatem Quantitatis . That is . There is a Satisfaction of Iustice consisting in a perfect aequality between the offence and wrong , and the recompence made , when so much is done , or suffered , as the offended party can in iustice exact . Now they grant that Man cannot satisfie God in this sort in rigour of Iustice. Only Christ hath satisfied so ; for vnto such a satisfaction it is required that it be done . 1. Ex proprijs . By that which is our owne . 2. Ex indebitis . By that which is not debt of it selfe . 3. Ad aequalitatem . By that which is of aequall worth and value . Now none of these wayes can our satisfaction passe in strict Iustice Because whatsoeuer we haue , 't is God's free gift : whatsoeuer we can doe , 't is our due Obedience , & when we haue done all , yet we cannot by any finite act doe such honour to God , as shal be equall to that iniury we haue offered to his infinite Maiestie . Euen the right of Nature teacheth . as Bellarmine grants , That Man cannot parca reddere Deo , giue him quid pro'quo . 2. Acceptationis facti ex Gratiâ donante ad imperfectam Aequalitatem Proportionis & ex Condigno . i , e. There is a satisfaction of fauourable acceptance , wherein there is a kinde of imperfect Proportion betweene the offence and the recompence , when so much is done or suffered , as God is content in gentlenes to take for good satisfaction . Thus then a man may satisfie God's Iustice , because God giues him grace to doe so much as he will accept for satisfactiō . Which Grace is threefold . 1. The Grace of Iustification , whereby the Holy Ghost dwels in vs and we are made Members of Christ , and Christ is become our Head. By meanes of which vnion with Christ , and inhabitation of the Spirit , it comes to passe that our workes haue a singular vertue . For Christ communicates vnto vs his satisfaction ▪ and by merits of them , makes our Workes meritorious and satisfactorie vnto God. So that whereas all things whatsoeuer we could haue done , where of no worth at all in the sight of God : now Christ hath deserued such a Grace for vs that the spotted ragges of our righteousnes and good workes being tincta Christi sanguine ( i. e. ) died in the bloud of Christ receaue such a colour , that they will passe for reasonable good cloth . In a word , our money is now good siluer which before was but brasse . Againe , because the holy Ghost dwels in the just , Ergo ( as Bellar : profoundly argues ) their Workes proceeding from the Holy Ghost haue [ quandam infinitatem ] a kind of infinitenes in them , and thereby , quandam aequalitatem , a kind of aequality with the injury which by sinning we offered vnto God. Euen as a man may say , that a fly or a spyder is a kind of infinite Creature because 't is of Gods making : and God you know is infinite . This is the first Grace of Iustification . The 2 ye may call . 2 The Grace of Euangelicall Counsailes . For although God might of right challenge all our workes as due vnto him : yet so it is that he commands not all , but onely persuades and exhortes vnto some ▪ By which bounty of God , it comes to passe that we haue certaine workes Propria & indebita , of our owne which we owe him not ; and by these we onely make satisfaction . Yea such is the bounty of God that he suffers vs to merit by those things which be of his free gift , and is willingly content that what we receaue at his hand , we giue it him backe againe for a satisfactorie payment to his Iustice. Which is very strange I tell you . 3 Lastly one Grace more God giues vs. Namely . When hee pardons the fault he remoues the aeternity of the Punishment , and makes it Temporall that so it may be more easily satisfied for . All which particulars and Priuiledges are sure and certaine , because the Catholique Doctors haue firmely proued them out of their owne heads without the helpe of the Scripture . So then they are agreed . That our workes are not satisfactorie in Rigour of Iustice : but only in favourable acceptance , by grace giuen to doe them , and Gods clemency in accepting them being done . CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment . For the onely satisfaction of Iesus Christ. THus I haue somewhat largely set forth vnto you the popish Doctrine of humane satisfaction for sinne : wherein it is plaine to all that can see any thing , that their aime hath bin to lay a plot to delude mens Soules and pi●ke their Purses . It would require a large discourse to prosecute their Arguments , whereby they seeke to couer their Fraud . But they are not of that Moment as to spend time about them , being too hasten to other matters . The summe of them all comes vnto this . 1. That those afflictions and Temporall chastisements which God hath laied vpon his Children ( for the Triall of their Faith and patience , for their humiliation for sinnes past by hearty Repentance , for their admonition for the time to come , for the example of others . &c. ) they must needs be , in these Mens Imaginations , true satisfactions to Gods Iustice to expiate their sinnes past . 2. That such good workes as the godly haue performed for declaration of their piety ; testification of their thankfulnes vnto God ; for to expresse the sorrow of Heart ; for to bring themselues to a greater measure of true humiliation by much Praier , fasting , &c. for to obtaine victorie ouer some Corruption , and temptation ; for to get some grace which they wanted ; for to preuent or fit themselnes for some Iudgement feared ; &c. All this now must be conceaued presently to be meritorious and satisfactorie to Gods Iustice for Sinne. 3. That such Pennance , as in the Primitiue Church was enjoyned vnto those that after their Conversion and Baptisme , relapsed againe to Heathenisme ; or otherwise for such as for scandalous offences were excommunicated : I say that such Pennance enjoyned to these for testification of their hearty sorrow for their offence , and for satisfaction to the Congregation , before they might be againe admitted into it : must now be turned into a direct and proper satisfaction for the sinne it selfe . 4. That such indulgence or fauour as was then sometimes vsed toward such relapsed and excommunicate persons ( in remitting vnto them some part of their enioyned Pennance vpon euident tokens of their vnfained repentance ) this is now by these men turned quite to another vse . Namely , to the freeing of men from further satisfaction to Gods Iustice by applying vnto them certaine phantasticall supererogations treasured vp in the Popes Cabbinet . These are the maine Issues and Errors of their disputes , wherein I will proceed no farther : but onely lay downe one generall Conclusion opposite vnto their Doctrine , and so end this point with a few Reasons , for the confirmation of the Trueth and confutation of this Error . The Position is this . All Sinne whatsoeuer ; Originall or Actuall is remitted vnto vs wholy in the Fault and Punishment , aswell Temporall as Aeternall for the only satisfaction of Iesus Christ : and not any satisfaction made by vs vnto the Iustice of God. For confirmation of this sacred Trueth deliuered vnto vs in the word and generally embraced by the Reformed Churches ( yea by our Aduersaries themselues when the Agonies of Consciences ; the app●ehension of Death and of Gods Iudgement doe cleere vp their eyes , a litle to behold the vanity of their poore satisfactions . ) obserue we these Reasons . First the innumerable Testimonies of Scripture ascribing the Remission of Sinne , onely to the mercy of God in Christ crucified . That Christ hath borne a our Sinnes ; His bloud hath purged b vs of all Sinne ; His death c redeemed vs from all iniquity ; His d Stripes healed vs ; That he hath e paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our Ransome ; That God for his f sake hath for giuen vs our trespasses ; Blotted out g our sinnes ; Cast them h behind his backe ; Forgotten i them ; with store of the like sayings , ascribing the doeing away of all Sinnes to the Grace of God through the Satisfaction of Christ without limi●ing it to any Sinne , or mentioning any satisfactorie workes of ours . Now what say our Aduersaries to this ? By a shift they turne of all Scriptures tending to this purpose . Thus Christ hath satisfied for the fault of our Sinnes ; and so reconciled vs vnto God , and for the aeternity of the Punishment : but he satisfied not for temporall punishment : We must endure Torment's though but for a while . This is a meere Cavill without any apparant ground from such Texts of Scripture ; or necessary deduction from other . We deny it therefore as they affirme it . And that it may appeare to be but a forged devise . Let vs inuert the distinction and we shall hold it with as good probability the other way . Christ satisfied for the fault , not for the punishments ( say they . ) We will goe contrary and say , Christ satisfied for the punishment : but not for the fault . We by our owne satisfaction must procure Gods fauour . Now let them object what they can against this : if we list to ca●ill as they doe : it may be shifted off with as faire probabilitie ; as they doe our Arguments on the other part . Let them name all the places that say , Christ hath k reconciled vs to God his Father . This is easily put off . Christ hath reconciled vs. that is , Christ deserued such Grace for vs : that we by our workes may reconcile ourselues . Iust as they say . Christ hath satisfied . that is . procured Grace for vs : that we by our workes might satisfie . Let them object , Our workes can be of no worth to appease Gods anger . We will say . True. Of themselues they are not : but Christ hath merited that they should be of sufficient worth . Iust as themselues say vnto vs objecting , that our workes be not of value to satisfie Gods Iustice. True , say they . Of themselues they be not : but Christ hath deserued for them to make them satisfactorious . Thus if euery idle distinction not fortified by necessary deduction from Scripture might passe for a good answere , the certainty of diuine Doctrine were soone shaken to pieces : and no Position so absurd , but would be defended with much facility . 2. That Assertion of theirs . Namely . That the fault is forgiuen and the punishment required , is most false and absurd ; euen in common sense . To pardon a fault and be friends and yet require full satisfaction ; to forgiue the debt , yet to exact the payment , be not these trimme kindnesses ? a Bellarmine tels vs , there be some offences of so grieuous Nature : that satisfaction cannot be made , but in a long time . Now in this case the partie wronged may pardon the other , and be reconciled to him : yet the offender remaine still bound to make entire satisfaction for the wrong . But now the Iesuite doth not name any such case : neither indeed can doe . For suppose a subject hath offended his Prince and the fault deserued 7. yeares close imprisonment for satisfaction . If the Prince should say vnto him I pardon your offence , you haue my loue ; but yet you shall lie by it to the last daie : were it not a mockerie , would any man thank him for such a kindnes ? It is to be thought the Iesuites , the incendiaries of Christendome would not thanke Christian Princes for such a courtesie , if they should pardon them their fault , and hang them vp . The like absurditie there is in this , when they say ; That after the fault pardoned ; yet in this Life and in Purgatory , the temporall punishment must be suffered . For wherefore must it be suffered ? For satisfaction say they , To what ? To God's Iustice. For what now ? Is it for the fault and offence committed ? No , That 's pardoned . For what then ? For just nothing . Againe , this Assertion is contrary to good reason . For God's Friendship , and his Iustice may not be diuided in this sort , as if he were reconciled and well pleased with that Creature , which hath violated his Iustice , and not made satisfaction for it . God's friendship with Man followes satisfaction to his Iustice : euen as his Enmity with Man is a consequent of the breach of his Iustice. His righteous will is transgressed , therefore he is offended . His righteous will must be satisfied before he be pleased . So that it is a vaine speculation to thinke . Christ hath appeased God's anger , but not satisfied his Iustice , for as much as his fauour is purchased onely by satisfaction to his Iustice offended . 3. This doctrine of humane satisfactions , obscures the dignity , and ouerthrowes the Force of Christ's satisfactions . If we haue a share , he hath not all the glory . Nay , he hath scarse any at all . For aske wee . For what hath Christ satisfied ? They say , to procure God's Loue to vs. But that cannot be , vnlesse he hath satisfied his Iustice. Hath he done this , or no ? Yes , he hath satisfied for the Aeternity of the punishment . Yea. But how know they that ? What if we vpon their grounds say , That he hath not satisfied for the Aeternity of it : but only merited , that our sufferings and satisfactions should be aequivalent to the aeternity of the Punishment ? Especially considering that our Workes according to Bellarmine , haue a certaine kinde of infinite value in them . Againe , Aeternity is but an Accident of punishment of Sinne : the Essentials of it are the Losse of Ioy , and the sense of Paine : if therefore Christ haue satisfied only for that , he hath done but the least part . Neuerthelesse our Adversaries will needes perswade vs , that humane satisfactions doe not so much eclipse as illustrate the glory of Christ's satisfactions : in as much as thereby he hath not only satisfied himself : but made vs able also to satisfie . A great matter doubtlesse . But where saith the Scripture any such matter , that Christ hath merited that we might merit and satisfie . And moreouer by this Tricke , whilest Christ makes vs able to merit and satisfie : his owne satisfaction is plainly excluded . For come to the point , and aske . Who is it satisfies God's Iustice for Sin ? Christ , or wee ? Heere b Bellarmine stumbles like a blind horse , and of three answeres takes the very worst . Some say 't is Christ , and he only satisfies Properly : but we Improperly . Our works being only a Condition without which Christ's satisfaction is not applied vnto vs. But such smell of the fagot . For 't is a perilous Haeresie to say , Christ onely satisfies for Sinnes . Well others say , That both Christ and we our selues doe satisfie , & also there 's two satisfactions for the same offence . But this mettall clinketh not well neither . Wherefore others are of opinion , and Bellarmine likes it . That Wee only satisfie , not Christ. Tertius tamen modus probabilior videtur [ Quòd una tantum sit actualis satisfactio , & easit nostra . ] Yea this is as it should be , thrust out Christ , and let vs only satisfie while he stands by and holds the Candle . Yet the Iesuite will not doe Iesus so much wrong : for marke , to mend the matter hee adds . [ Neque tamen excludit●r Christus , vel satisfactio eius . Nam per eius satisfactionem habemu● gratiam , vnde satisfacimus . Et hoc modo nobis dicitur applicari Christi satisfactio ; non quòd immediatè ipsae eius satisfactio tollat poenam temporalem nobis debitam : sed quod mediate eam tollat , quatenùs gratiam a● ea habemus , sine qu● nihil valeret nostra satisfactio . ] Which wordes they may vnderstand that can ; For I cannot . The Iesuite . walkes in the darke : seeking to hide this shamefull Injury to the Merits of Christ , but it will not be . 'T is too apparant that Christ is to them of no account . Only for a fashion they make vse of his Name , when they haue reckoned vp a bedrol of their own Merits , & S t s Merits , and such other trash , then to conclude all with a [ Per Iesum Christum Dominum nostrum . ] That 's the burden of the Song , and the oyle that seasons all the Salet : as a Marnix merily . 4. That distinction of Satisfaction in Strict Iustice , and satisfaction in fauourable acceptance is vaine in this businesse . We grant indeed that our good workes done out of Faith , are pleasing to God , and graciously accepted of him : but can it appeare , that God accepts them as satisfactions to his Iustice ? No Scripture intimates any such thing , That God's fauour doth thus dispense with his Iustice , and make that satisfaction acceptable , which is in it selfe no full satisfaction of his Iustice. Shall we thinke that God in this case is put vpon those termes of Necessity , and complement which fall out in humane satisfactions , betweene Man and Man ? It may so fall out that a Creditor ( to whom 1000 Crowns are owing ) may be content if the debtor will yeeld vp his whole Estate , though not worth 50. Because no more can be had . So in case of offence , sometime , a litle formality , or a word or two of confession of the wrong may be accepted for satisfaction . But God wants no meanes to receiue full satisfaction of vs , either vpon our owne persons , or vpon Christ for vs. And therefore 't is without ground to imagine such a facility and partiality of his Iustice , as to be satisfied with a few poore complementall Formalities . Satisfactions to God's Iustice wee acknowledge none ; but such as are in Iustice sufficient . Such are Christ's satisfactions . But as for vs , we haue nothing to doe with satisfactions , but with free Pardons . 5. This Doctrine of humane satisfactions taught in the Church of Rome is altogether full of vncertainty , and ergo , brings no rest and peace vnto mens Consciences , at all . God pardons the fault : but requires the punishment say they . But when is this ? Is it alwaies ? No , sometimes he pardons both . But can they tell certainly when he doth ? when not ? At Martyrdome he pardons all . How know they that ? or how know they he doth it not at other times too ? Contrition ( say they ) if it be vehe●nen● , satisfies for all . But can they tell vs the i●st asure of that Contrition which is satisfactorie ? It may be the partie is contrite enough : yet the Pre●st enioynes Penance when 't is needlesse . It may be he is not co●●●ite enough : yet no penance enioyned . Where 's the certainty , what 's to be done in such a case ? Christ ( say they ) hath satisfied for the Aeternity of Hell punishments . Well . But can they tell how many yeares or daies are left vnsatisfied for ; that so all things may be fitted according to the Race of time ? Laborious workes , of Praiers , Fastings , Almes-de●ds , satisfie for temporall Punishments in this life ( say they ) Sup●ose it be so . Are they sure they can also satisfie the paines of Pu●gatorie ? The Priest enjoynes satisfactorie penance . But is he sure he enioynes iust so much as will doe the Feate ? Is he certaine that God will take that for paiment , which he decrees to be paied ? What if there be not Aue-Maries enough & c ? Againe suppose there were Evangelicall Counsailes , as Vowes of Chastity , Pouerty &c. and that to doe these things were pleasing vnto God. Are they sure they shall passe for satisfactions presently ? thou saiest I giue this Almes , I vow Poverty , I doe this and that to satisfie Gods Iustice for such or such a sinne . What ? Is it a Match presently , that God must doe as thou desirest : and take what thou offerest for paiment ? Soft there , a while . Where 's the warrant for that ? Those that are in Purgatory , when haue they satisfied enough ? who brings word , when they are deliuered ? How knowes the Pope when he hath bestowed vpon them sufficient supererogatiue Money to pay the Fees of the Prison ? Or doth S. Michael that hold's , the Scales send him word , when their satisfactions weigh downe their Sinnes ? Not to reckon more vp ; there is in all this Doctrine no firme ground whereon a distressed Soule may cast anchor : But when it hath once let slip that maine Cable , wherevpon it might rid it out in all stormes ( the satisfaction of Christ ) afterwards it is carried a d●ift vpon all hazards of Windes and Seas . 6. The-●rpractise betraies their Opinion . Did they indeed thinke that there were any seueritie in Gods Iustice , any necessitie or sufficiencie in such their satisfactions , 't is not possible , they would prostitute such thing 's in so base a manner , as they doe . But when an Aue Maria , a Pater noster before such or such an Altar ; a wax-Candle to such a Saint ; a kisse of such a cold stone ; a pilgriamage to Compostella for cockle-shels ; a lash or twaine vpon the Bare ; two or three meales meat forborne ; a pardon purchased at a few Deniers ; yea when the roughnes and meanesse of Adams figgleaue breeches shall be accounted a worthy matter to satisfie for his sinne , as a Bellarmine most ridiculously doates ; I say , when such base trifles shal be reckoned to be valuable satisfactions to Gods Iustice : they must pardon vs if we guesse at their meaning . They may dispute and talke while they will in big wordes and faire glosses of Bridles against Sinnes , and I know not what : but in fine all proues but Gins to catch money : But such as serue themselues thus , vpon God ; and play with his Iustice , as the flie with the Candle ; let them take heed , lest in the end , they be consumed by it . To leaue then these vaine Inuentions . Let vs giue to God the glory that 's due to his name : and so we shall well provide for the peace of our Soules . Trusting entirely and onely vnto that Name of b Iesus Christ. besides which , there is not in Heauen , or in Earth ( in Man or Angell ) any name , Merit , Power , Satisfaction , or whatsoeuer else , whereby we may be saued . And thus much touching the first maine branch of the matter of our Iustification , namely Our owne Righteousnes , Whereby , it appeares sufficiently , that we shall neuer be justified in Gods Sight . Μόνῳ τῷ Θεῷ δόξα . FINIS . THE CONTENTS OF EVERY Section and Chapter in this Booke . SECTION 1. CHAP. I. The explication of these termes . First , Iustice , or righteousnesse . Secondly , Iustification . CHAP. II. In what sense the word Iustification ought to be taken in the present controuersie , and of the difference betweene vs and our Adversaries therein . CHAP , III. The confutation of our Adversaries cauils against our acception of the word Iustification . SECT . 2. CHAP. I. The orthodoxe opinion concerning the manner of Iustification by Faith , and the confutation of Popish errours in this point . CHAP. II. The confutation of the Arminian errour , shewing that Faith doth not justifie , sensu proprio , as it is an act of ours . CHAP. III. The confutation of Popish doctrines , that other graces doe justifie vs , and not Faith alone . SECT . 3. CHAP. I. Of the righteousnes whereby a man is justified before God ; that is not his owne inhaerent in himselfe : that in this life no man hath perfection of holinesse inhaerent in him . CHAP. II. No man can perfectly fulfill the Law in performing all such workes , both inward and outward , as each commandement requires , against which truth , Popish objections are answered . CHAP. III. No man in this life can performe any particular good worke , so exactly that in euery point it shall answer the rigour of the Law , proued by conscience , Scriptures , reason , and Popish objections answered . CHAP. IIII. Three seuerall exceptions against the truths deliuered in this 3 Section . SECT . 4. CHAP. I. Iustification by workes makes voide the couenant of grace . Of the difference betweene the Law and the Gospell . Of the vse of the Law. Of the erronecus conceit of our Adversaries in this point . CHAP. II. Of Bellarmine's erroneous distinction of the word Gospell . SECT . 5. CHAP. I. Iustification by fulfilling the Law , ouerthrowes Christian libertie . The parts of our Christian libertie . CHAP. II. Iustification by workes , subjects vs to the rigour and curse of the Law. SECT . 6. CHAP. I. The reconciliation of that seeming opposition , betweene S. Paul , and S. Iames in this point of Iustification . CHAP. II. The confirmation of the orthodoxe reconciliation of S. Paul , and S. Iames , by a Logicall Analysis of S. Iames his disputation in his second Chapter . SECT . 7. CHAP. I. None can be justified by their owne satisfaction for the transgression of the Law. A briefe s●mme of Popish doctrine , concerning humane satisfactions for sinne . CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment . For the onely satisfaction of Iesus Christ. Notes, typically marginal, from the original text Notes for div A09274-e390 Sect. l. ● . 1. Rom. 8. 30. Heb. 9. Lib. 1. de Iust , cap. 1 ▪ See luke 18. 14 This Man went downe to his house iustified rather then the other . His prayer was for pardon . God be mercifull , &c. For he went home Iustified ( i. e ) pardoned and absolued rather then the Pharisee . Which is referred , ad gratiam Regenerationis . Tom. 2. tract . 4. Cap. 2. Parag. ● . Rom 6. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] significat liberatur : sed sersus loci d●scrimen indicat . 〈…〉 a Eph● . 4. 24. Col. 3. 9. a Eph● . 4. 24. Col. 3. 9. b 1 Cor. 3. 16. 6. 19. 2 Cor. 6. 16. Rom. 8. c Rom. 12. 5. 1 Cor. 12. 11. d Ioh. 15. 4. e Ioh. 4. 14. 1 Cal. Iustit . lib. 3 cap. 1● . Rom. 8. 30. 〈◊〉 . Ibid. Parag. 9. Sect. 2. ● . ● . ● Gen. Head● . ● Cap. 7. Generall head . a Gal. 2. 16. b Rom. 5. 1. c Rom. 28. d Rom. 4. 2. & 3. 20. Gal 2. 16. Iam. 2. a Luke 7. 5● . b Mat. 9. 22. c Ma● . 10. 52. d Mat. 15. 21. e Mat. 7. 29. f Rom. 4. 20. g Heb. 21. 5 ▪ 6. i Rom. 3. 24. k Heb. 1. 3. n Act. 6. 7. & 6. 5. o 1 Tim. 3. 9. & 4. 6. Virg. Georg. 1. p Gal. 3. 23. Act. 13. 38. Rom. 11. 6. 〈…〉 Thes. 48. 2. 3. pag 6● . c A●tibell . pag. 106. d Collat. cu● Sib. Lubber . e Thesibu , de ●ustific . f R●monstr●nt . In Cell . Delphensi . Art. 2. Antith . 2. [ Statuimus Deum Fidem no●iram nobis imputare per obedientiam : ea●que ( & nos in illa ) acceptos habere . We are saued by grace thorough faith . Ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Arg. Bell. b Lib. 1. cap. 13. a Lib. 1. cap. 2● . Nectamen est a Deo intus inhabitante , per gra●●am Sanctificari : sidextrins●cus ad●●vante , & exitonte . a Et Cap : 13. pag. 311. H. a Feare . Feare . b Psal ●11 . 10. Pro. ● . 7. Faith is radix : a part of the tree . Hope . c Rom. 5. 5. d Heb. 6. 18. Loue. e Rom. 5. 5. a Rom. 5. 5. Repentance . Reformation . Not of Ahab or Iudas . a Tom. 2. Tract . ● cap. 3. Quest. 3. Bell. lib. 1. c. 14. 2 Arg. a 〈◊〉 antid . ●onc . Trid. Sess. 6 cap. II. b Cap. 15. eiu●dem Lib. primi . 3 Argu● Bell. lib. 1 cap. 16. [ Allein durch ●en gsaubren . ] Bell. quotes Lu●beri Resp. ad duos Art. ad ami●●m quendam . a Tit. 3. 5. 6. 7. b Rom. 3. 〈◊〉 . c Rom. 9. 31. 32 How knowes Bellarm●ne that ? Bell. lib. 1. c. 19 ▪ ●ello . cap. 16. a Bell lib. 1. ● . 19. b 〈◊〉 . Tom. 2 , tract . 4. cap. 2 ▪ quest . 6. §. 15. c Bell. cap. 19 ▪ d As Adam . a So Bellarmin● cap. 19. answering that place ▪ Gal. 2. [ If righ●teousnesse be by the Law , then Christ dyed in vaine ] saith : Nay , seeing we are iustified by faith ▪ and workes following it , Christ died to purpose , that God might giue vs grace so to be iustified . b Workes without grace doe not iustifie . h Why ? because imperfect , or because done by natures strength . Not the later : For then Adam not iustified . Not the former forse all good works of the best are imperfect . Sect. 3. c. 1. 2 Generall . heads . a 〈…〉 〈…〉 Conclusion . Arg. a Rom. 3. Gal. 2. b Iohn 1. 8. c Verse 10. 2 Argument . Pure in heart vndefiled 〈◊〉 the way , 2 Cap. ● . 3 Cap. 3. Proposition . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euen I my selfe . b 〈…〉 c Iohn 1. 29. d Heb 9. 28. e Acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f Micah . 7. 19. a Ezek. 16. 2● . Apoc 1. 6. 1 Iohn 1. ●7 . c Col. 1. 13. d Tit. 2. 14. e Rom. 6. 18. 2● f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Heb. 4. 14 a Rom. 6. 12. 14. b Psal. 103. 3. 2 Proposition . Lib. 4. cap. ●0 . Bell. lib. 4. de Iust. cap. 1. 10. 11. 12 13. Bec●tom 2. tract 4. cap. 4. quest . 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 〈…〉 b Rom. 〈◊〉 . c Psal. 119. per 〈◊〉 d Verse . ● 〈◊〉 a Lib. 4. cap. 1● . 3 Arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 a Iam. 1. 25. Psal. 197. ● Argu. 6 Arg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 7 Argu. b Gen. 17. 1. c Gen. 6. 9. d 1 King 14. 8. e 2 King 23. 25. f 2 Chro. 15. 17. g Luke 1. 6. h Iohn . 17 6. i Phil. 3. 15. a Gen. 15. ● . 3. b Gen. 20. 11. c Gen. 9. 21. d 2 Sam. 11. e 2 Chron. 25. v. 20. 21 22. f 2 Chron. 16. 7 g Ver. 10. h Ver. 12. i Luke 1. 18. k Mar. 14. 50 ▪ 66. &c. l 〈◊〉 20. 30. 31. m Gal. 3. 10. n Deut. 27. 26. Proposition . a Iob 16. ●1 . b Iob 17. 3. c Iob. 23. 3. 4. ● . a Lib. 1. cap. 20. N●li iudica●e ex his quae in me 〈◊〉 . a Bill ▪ lib. 〈◊〉 . 17. 〈…〉 4. c. 13. 17. Be 〈◊〉 . 2. tract . 2. cap 2. 〈◊〉 4 & cap 4. quest . 1. a 〈…〉 3. c. 14. §. ● . b Bell lib. 4. c. 77. erres in saying . [ Opera b●na●x gen●●e ●ue ex obiecto , sed 〈◊〉 circumsta●●● 〈…〉 And it is false which he addes that God doth simply condemne ( facto ) almes-deeds , &c done with a●●d intention for vaine glory , &c. God doth not simply cōdemne the the wo●●● b●● them for their ill doing of it . b Su●t Vitata 〈…〉 . Bell. lib. 4. cap. 1● . & passim aubi . ● Exceptio●● . Conclusion . 〈…〉 . 3. 12. 13. 〈◊〉 . 4. 8. ●ense your ●nds : purge ●ur hearts . Tom. 2. pag. 885. Marke them that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. sinfull , otherwise according to the Law. 1 Arg. Adu . 2 Arg. Adu . 3 Arg. Adu ▪ 〈…〉 b Iam. 1. 〈◊〉 4 Arg. Bell. c Lib. 4. cap. 1● . Excep●ion . Be● lib. 4 c. 10. ● 17. ● cap. 〈◊〉 . Conclusion . contr . a 〈…〉 b Lib. de perfect . 〈…〉 . 15 3 Exception . Bell. lib. 4 c. 17. Conclusion contr . 〈◊〉 . 4. cap. 14. ●●t●er meaning of these words [ against ] ●nd [ Besides ] there can be 〈…〉 Lib. 4. cap. vse . c 〈…〉 Bernard de Praecept●● Dispen . a Tom. 2. tract . 2 cap 2 q. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man. confess praelud . ● . Num. 16. 3 〈◊〉 . Couenant of Grace . 〈◊〉 . Couenant . 2 Workes . a 〈◊〉 . 1 Cor. ● . Iohn 1. 17. 〈◊〉 . 20. Iohn 13. 17. If ye know those things , &c. Iohn 15. 14. Ye are my friends ●ye do what●uer I com●●d you . a ●om 8. 15. 〈◊〉 4. 24. 25. b Rom. 12. 16. At that day when God shall iudge , the secrets of Men by Iesus Christ according to my Gospell . a Calv. I●st . lib. ● . cap. 18. § 9. a 2 Cor. 3. 7. b 2 Cor. 3. 6. d Gal. 5. 1. d Gal. 5. 1. c Rom. 4. 15. 1 Cor. 15. 56. e Gal. 4. 24. f 2 Cor. 3. 6. g 2 Cor 5. 19. h 2 Cor 3. 6. 7. 17. Gal. 4. 16. Thou art our Father b See Beca●●● Tom. 2. Tract . 4. cap. ● Quest. 1. 2. 3. 4. Argument , Heb. 9. 10. b 1 Ti● . 1. 15. 1 Cor. 10. 23. This Liberty from humane Constitutions binding the Conscience , is 〈…〉 Rom. 13. 5. 1 Cor. 〈…〉 a Lib. 4. de Iustif . cap. 5. b Ibid 〈◊〉 a Lib. 4. cap. 2. b Lib. 4. cap. 7. ( Si Promissio vitae aeternae est conditionata , ut cap. 1. probavimus , certè necessarium est implere Conditionem , si quis sal●us fieri vel●● . ●●s ; ● iustus non est liber ab ebligatione Legis divine : certè nisi eam impleat ●onsaluabitur , ) If the Law still rule ouer vs as seruants requiring the praescribed taske : or else shaking the Whip , and threatning stripes , & not as ouer sonne commanding Obedience . So a King in vnder the Direction : not the Compulsion of the law ; because not tyed to the Penalty . cum v. 11. b Rom. 7. 1. 2. &c. 2 Conclusion . a Hist. Eccl. 2. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Lib. 4 dé Iust. cap. 18. Lorin 〈◊〉 Iac. b Iackson of lust . Faith. S. 2. cap. 6. c Leeo supra ●●tat . a Lor●● in lacob . b Lib. 4 cap. 18. Gal. 5. 6. a Bell. lib. 1. de ●ust . cap 15. 1 Arg. of S. Iames. a Lib. 1. de Iust. cap. 15. 2 2d Arg. of S. Iames. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former reading is most agreeable to the Art gument of the Apostle ▪ So the Syriack-Beza , the Vulgar , the French , our last Translators . Pareus ●ollowes the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so Piscator . But they giue no good reason of this she is so doing . The change was easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a De lib. arbi● 3 Arg of ● . Iames. a Bell. lib. 1. d● Iustif. cap. 15. b 〈◊〉 c Becanus . 4 〈◊〉 of S. Iames. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an empty Vessell without liquor a 〈…〉 b 〈…〉 〈…〉 2 Example , a Heb. 11. 31. 2 Conclu●●●● proued . Phil. 4. ● . Deut. 5. 6. a 1 Pet. 2. 24. b Heb. 13. c Tit. 2. 14. d Isa : 53 : 5. 1 Pet 2 24. e 1 Tim. 2. 6. f Coll. 2. 13. g Ibid v. 14. h Isa 38. 17. i Ier. 31. 34. k Coll. 1. 10. a Bell. de poen . lib. 4. cap. 1. b Bel. Lib 1. de Purga● : cap. 14. §. quarta Ratio . a Tabula de differentia 4 part . Tom. 2. cap. 15. 16. Bell. lib. 4. de Paenit . cap. 1. a De po●nit . lib 4. cap. 9. sect . 5. Irenaeus . b Acts Apost , cap , 4. v. 1● . 
A64243	----	The true light shining in darkness and dispelling the mists of errour arising from the darkness of man's heart, &c. promoted by the prince of darkness against the truth of God; in the matter of our justification: shewing, that by the deeds of the law, or mans own righteousness, no flesh can or shall be justified in the sight of God. The first part. By Tho. Taylor, the meanest and unworthiest of the servants and ministers of Jesus Christ; and now pastor to a small congregational church in Cambridge. Taylor, Thomas, 1618-1682. 1693 Approx. 324 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A64243 Wing T559 ESTC R219692 99831145 99831145 35607 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Crouch at the Bell in the Poultrey near Cheapside, London : 1693. Caption title on p. 1: The true light in the matter of our justification before God. "The second part of the true light shining in darkness:" has a separate dated title page; pagination and register are continuous. "Chrono-kai kairologia theō dikaiontos tōs eklektōs autō. Or, A discourse of, or concerning, the time and season, wherein God doth justifie his elect," has a separate dated title page; pagination and register are continuous; the first 7 words are in Greek. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Christian literature -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Jonathan Blaney Sampled and proofread 2004-10 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE True Light Shining in Darkness , And dispelling the Mists of Errour arising from the Darkness of Man's heart , &c. promoted by the Prince of Darkness against the Truth of God ; in the matter of our JUSTIFICATION : Shewing , That by the deeds of the Law , or Man 's own Righteous●ess , no flesh can , or shall be justified in the sight of God. The First Part. By THO. TAYLOR , the meanest and unworthiest of the Servants and Ministers of Jesus Christ ; and now Pastor to a small Congregational Church in Cambridge . Rom. 1.21 , 22. Because that when they knew God , they glorified him not as God , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned ; professing themselves to be wise , they became fools . LONDON , Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside . 1693. TO THE READER WHoever thou art , that Readest this small Treatise upon so great a Subject as the matter of mans Justification , before God know that thou art concerned to consider seriously and weigh well in thy mind what is here written , without prejudice ; forasmuch as thou art the man , to whom this word is sent , either for the informing and undeceiving thee in this matter , if thou be'st deceived . Or for the confirming thee in the truth and strengthning thy Faith in Christ. If thou be'st already by the teachings of Gods holy Spirit , one that knowest him that is true , and ar● in him that is true even in his Son Jesus Christ , 1 Joh. 5.20 . And we know the Son of God is come , and hath given us an understanding that we may know him that is true : and we are in him that is true , even in his Son Jesus Christ. This is the true God , and eternal Life . And it is immediately added : Little Children , keep your selves from Idols . And though there be many Idols in mans heart ; yet this is one of the greatest , and most dangerous , and hardest to be departed from ; a mans own righteousness , if it be , but as it were , by the works of the Law : And as we know that an Idol is nothing but the Image and Likeness of that which it is not : So verily ; this , ( mans own righteousness ) is nothing ; a meer Imagination of Mans own heart exalted against God : which is not , nor cannot be in Gods sight , and so it should be in thine : Abominable to thee , and abhorred by thee , as it is to him , Job 15.14 , 15 , 16. What is man , that he should be clean ? And he which is born of a Woman , that he should be righteous ? Behold , he putteh no trust in his Saints ; yea , the heavens are not clean in his sight . How much more abominable and filthy is man , which drinketh iniquity like water ? And 9.30 , 31. If I wash my self with Snow-water , and make my hands never so clean ; yet shalt thou plunge me in the ditch , and mine own cloaths shall abhor me . And Luke 16.15 . And he said unto them , Ye are they which justifie your selves before men ; but God knoweth your hearts for that which is highly esteemed amongs● men , is abomination in the sight of God Read therefore this small Treatise , pray t● God that thou mayest read it without preju●dice . To help thee so to do , as much as in me lieth , I declare unto thee three things , namely , 1. That I am not ingaged in Spirit , worldly interest or design with any party now engaged , disputing and contending one against other about these matters ; further than for the truths sake , and so far as the truth of the Gospel obligeth me to defend and bear witness to the same , as it may be found to lodge and dwell on the one side or on the other , in any part of it : And perhaps it will sufficiently appear that I am not of that party , that may boast much of this Doctrine which is most true in it self : and yet did not give proof and assurance of hope , that themselves are sincere and sound in the Faith of Christ. The Doctrine may be true in its self , and yet their Faith in the receiving of it be but a dead and a vain Faith ; which will never save them , as James 2.17 , 18 , 19 , 20. Even so Faith , if it hath not Works , is dead being alone , Yea , a man may say , Thou hast Faith , and I have Works ; shew me thy Faith without thy Works , and I will shew thee my Faith by my works . Thou believest that there is one God ; thou dost well : The Devils also believe , and tremble . But wilt thou know , O vain man that Faith without Works is dead ? And ungodly men still ; though boasting of the Grace of God in works , yet denying indeed the only Lord God and our Saviour Jesus Christ ; by turning the grace of God into lasciviousness , Jud. 4. For there are certain men crept in unawares , who were before of old ordained to this condemnation , ungodly men , turning the grace of our God into lasciviousness , and denying the only Lord God , and our Lord Jesus Christ. And too many such Professors we have now , ( who in Spirit and Practice , Course of Life and Conversation practically deny , what they verbally profess ) as they had there , Tit. 1.15 , 16. Unto the pure all things are pure : But unto them that are defiled , and unbelieving , is nothing pure ; but even their mind and Consci●nce is defiled . They profess that they know God ; but in works they deny him , being abominable , and disobedient , and unto every good work reprobate . But let not this offend thee , for truth is truth still , and will be for ever , Hebrews 13.7 , 8. Remember them which have the rule over you , who have spoken unto you the word of God : whose Faith follow , considering the end of their conversation . Jesus Christ the same yesterday , and to day , and for ever , Phil. 3.17 , 18 , 19 , 20 , 21. Brethren be followers together of me , and mark them which walk so , as ye have us for an ensample . ( For many walk , of whom I have told you often , and now tell you even weeping , that they are the enemies of the Cross of Christ ; whose end is destruction , whose God is their Belly : And whose glory is their shame , who mind earthly things ) For our conversation is in Heaven , from whence also we look for the Saviour , the Lord Jesus Christ : Who shall change our vile body , that it may be fashon'd like unto his glorious body , according to the working whereby he is able even to subdue all things unto himself . 2. Here thou wilt find no carnal weapons , as Oratory , enticing words of mans wisdom , excellency of speech ; fierie , if not perverse , disputings of men of corrupt minds , and destitute of the truth . No reasonings after the Flesh and the Wisdom of the World , which cometh to naught : But evidence and demonstration of the Spirit , with power , 2 Cor. 10.3 , 4 , 5. For though we walk in the Flesh , ( ( i. e. in the body ; ) we do not war after the Flesh : i. e. after the carnal mind , which is corrupt and weak . ) For the weapons of our warfare are not carnal , but mighty through God to the pulling down of strong holds ) Casting down imaginations , and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ. 1 Cor. 2.1 , 2 , 3 , 4 , 5 , 6. And I , brethren , when I came to you , came not with excellency of speech , or of wisdom , declaring unto you the testimony of God. For I determined not to know any thing among you , save Jesus Christ , and him crucified . And I was with you in weakness , and in fear , and in much trembling . And my speech , and my preaching was not with enticing words of mens wisdom , but in demonstration of the Spirit and of power : That your Faith should not stand in the wisdom of men but in the power of God. Howbeit we speak wisdom among them that are perfect : yet not the wisdom of this World , or of the Princes of this World that come to nought . 3. That the great truth herein declared , opened , demonstrated and applyed ; is not mine , nor of mine own ; but is the truth of God in Christ Jesus , ministred by the Spirit to the holy Prophets of old , and witnessed by them , who spake not of themselves , but as they were moved by the Holy Ghost , 2 Pet. 1.21 . For the Prophecy came not in the old time by the will of man : but Holy men of God spake as they were moved by the Holy Ghost . And declared in the fulness of time by the Son of God , who came from the bosom of the Father , John 1.18 . No man hath seen God at any time ; the only begotten Son , which is in the bosom of the Father , he hath declared him . And John 3.31 , 32 , 33 , 34. He that cometh from above , is above all : he that is of the earth , is earthly , and speaketh of the Earth : he that cometh from Heaven is above all . And what he hath seen and heard , that he testifieth ; and no man receiveth his testimony . He that hath received his testimony , hath set to his seal , that God is true . For he whom God hath sent speaketh the words of God : For God giveth not the Spirit by measure unto him . And also witnessed by the Holy Apostles chosen of God to that end . Upon which testimony of the holy Prophets and Apostles as the Foundation , Christ himself being the Chief or Head-corner stone , the whole Church of God is built , Ephes. 2.20 . And are built upon the foudation of the Apostles and Prophets , Jesus Christ himself be-the chief Corner-stone ; so that he that refuseth , despiseth and rejecteth this truth in the ministry of us poor , weak , earthen vessels , despiseth not man but God , as Luke 10.16 . He that heareth you , heareth me : and he that despiseth you , despiseth me : and he that despiseth me , despiseth him that sent me . And 1 Thes. 4.8 . He therefore that despiseth , despiseth not man , but God who hath also given unto us his holy Spirit . Therefore thou art obliged to pay all honour , reverence , obedience and subjection to truth , because it is Gods truth and not mans ; and to receive the word , because it is Gods word and not ours ; And to receive the Word as it is indeed the word of God and not as the word of Man , is the mystery of effectual or saving Faith : Whereby the Faith of Gods Elect is distinguished from the common and temporary Faith of Hypocrites and temporary professors , 1 Thes. 2.13 . For this cause also thank we God without ceasing , because when ye received the word of God which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God , which effectually worketh also in you that believe . Therefore whatever infirmities thou seest or may see in us , and whatever temptations in our fles● , weaknesses , wants , necessities , emptine●s , nothingness ; let not the the word of God be refused or despised : But receive it as if Christ himself was present on Earth in human shape to speak to thee , with his own mouth , Gal. 4.13 , 14 , 15 , 16. Ye know how through infirmity of the flesh I preached the gospel unto you at the first . And my temptation which was in my Flesh ye despised not , nor rejected ; but received me as an Angel of God , even as Christ Jesus . Where is then the blessedness you speak of ? for I bear you record , that if it had been possible , ye would have plucked out your own eyes , and have given them to me . Am I therefore become your enemy , because I tell you the truth ? Therefore ask thy heart this question ? is this the truth of God or no ? If thy heart answereth , No : I do not like it , nor the persons that preach it : Then to the Law and to the testimony ; to the holy Prophets and Apostles and to Christ himself ; Whose testimonies are all distinctly recorded : and then ask thy heart this question again : Darest thou with a stiff neck and uncircumcised heart always resist the Holy Ghost ; as thy Fathers did , so dost thou dare to do ; Acts 7.51 , Ye stiff necked , and uncircumcised in heart and ears , ye do always resist the Holy Ghost : as your Fathers did , so do ye . If thou shouldest dare to refuse all the Prophets and Apostles who spake on earth , yet there is one more , who speaketh from Heaven , even the Son of God himself , and darest thou refuse him also ? Heb. 12.25 . See that ye refuse not him that speaketh : for if they escaped not who refused him that spake on earth , much more shall not we escape , if we turn away from him that speaketh from Heaven : Consider therefore in thy heart ; that whatever we are or may be esteemed to be , who are the poor Ministers of Christ ; yet though we be nothing , let the Holy Prophets and Apostles be esteemed as something : for they shall sit upon twelve Thrones judging the twelve Tribes of Israel , Mat. 19.28 . And Jesus said unto them , Verily I say unto you , that ye which have followed me in the regeneration , when the Son of man shall sit in the Throne of his glory , ye also shall sit upon twelve Thrones , judging the twelve Tribes of Israel . And the true Church of the living Ged which is cloathed with the Sun , and the Moon under her feet , doth wear them , as a Crown of twelve Stars upon her head : And wilt thou trample them under thy feet ? Rev. 12.1 . And there appeared a great wonder in Heaven , a Woman cloathed with the Sun , and the Moon under her feet , and upon her head a Crown of twelve Stars : But however though we be nothing , yet let the Son of God , Jesus Christ himself be something ! For verily God the Father thinks him to be something : When he hath given him a name that is above every name , that is in Heaven , and that is on the Earth : That every Knee shall bowe and every Tongue confess to him ; as Phil. 2.9 , 10 , 11 , 12. Wherefore God also hath highly exalted him , and given him a name which is above every name : That at the name of Jesus every Knee shall bowe , of things in Heaven , or things in Earth , and things under the Earth ; And that every Tongue shall confess , that Jesus Christ is Lord , to the glory of God the Father . Wherefore my beloved , as ye have always obeyed , not as in my presence only , but much more in my absence ; work out your own Salvation with fear and trembling . And verily he shall appear to be something at the great day when he shall come to judge the World , and before him shall be gathered all Nations , as Matth. 25.31 , 32 , 33 , 34. When the Son of man shall come in his glory , and all the Holy Angels with him , then shall he sit upon the Throne of his glory . And before him shall be gathered all nations ; and he shall separate them one from another , as a Shepherd divideth his Sheep from the Goats : And he shall set the Sheep on his right hand , but the Goats on his left . Then shall the King say to them on his right hand , Come ye blessed of my Father , inherit the Kingdom prepared for you before the foundation of the World. And thou thy self also must appear before his judgment seat , 2 Cor. 5.10 , 11. For we must all appear before the Judgment seat of Christ , that every one may receive the things done in his body , according to that he hath done , whither it be good or bad . Knowing therefore the terror of the Lord , we persuade men ; but we are made manifest unto God , and I trust also , are made manifest in your Consciences . And Rev. 6.15 , 16 , 17. And the Kings of the Earth , and the Great men , and the Rich men , and the Chief Captains , and the Mighty men , and every Bond-man , and every Free-man hid themselves in the Dens , and in the Rocks of the Mountains ; And said to the Mountains and Rocks , Fall on us , and hide us from the face of him that sitteth on the Throne , and from the wrath of the Lamb : For the great day of his wrath is come ; and who shall be able to stand ? And Rev. 20.12 , 13 , 14 , 15. And I saw the dead , small and great , stand before God ; and the books were opened : And another book was opened , which is the book of Life : and the dead were judged out of those things which were written in the books , according to their works . And the Sea gave up the dead which were in it ; and Death and Hell delivered up the dead which were in them : And they were judged every man according to their works . And Death and Hell were cast into the Lake of Fire : This is the second Death . And whosoever was not found written in the Book of Life , was cast into the Lake of Fire . And this day will come as a Thief in the night , 2 Pet. 3.10 . But the day of the Lord will come as a Thief in the night ; in the which the Heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the Earth also with the works that are therein shall be burnt up . And Rev. 22.11 , 12. He that is unjust , let him be unjust still : And he which is filthy , let him be filthy still : And he that is righteous , let him be righteous still : And he that is holy , let him be be holy still . And behold , I come quickly ; and my reward is with me , to give every man according as his work shall be . Well then Reader , whoever thou art ; know that the word Kingdom is good Seed , and the Sower is the Son of man , Matth. 13.37 . He answered and said unto them , He that soweth the good seed , is the Son of man , We are but his under Servants , to minister from him this good seed , and our great Lord is able to bless the seed sown though we be nothing , as 1 Cor. 3.5 , 6 , 7 , 8. Who then is Paul , and who is Apollos , but Ministers by whom ye believed , even as the Lord gave to every man ? I have planted , Apollos watered : but God gave the increase . So then , neither is he that planteth any thing , neither he that watereth : But God that giveth the increase . Now he that planteth , and he that watereth , are on● : And every man shall receive his own reward , according to his own labour . With 2 Cor. 9.10 . Now he that ministreth seed to the sower , doth minister bread for your food , and multiply the seed sown , and increase the fruits of your righteousness . And the ground into which we must sow this seed is the heart , tho' thro' the ear , Matth. 13.9 . Who hath ears to hear , let him hear . The good ground is the good and honest Heart : The Lord make thine such ; and then there will be good fruit brought forth with patience and to perfections , though in different measures and degrees , as , Matth. 13.23 . But he that received seed into the good ground , is he that heareth the Word , and understandeth it , which also beareth fruit , and bringeth forth some an hundred-fold , some fifty , some thirty . Luke 8.15 . But that on the good ground , are they which in an honest and good heart having heard the word , keep it , and bring forth fruit with patience . To thy salvation and God's glory which the Lord grant unto thee : And pray for us his poor Ministers and Servants , and particularly for the meanest and most unworthy of them all , thy Servant for Christs sake in the Work of the Gospel , Tho. Taylor . To my many Worthy and Beloved Friends of divers Congregations in and about the City of London ; the Town of Hackney , and other Towns , within and without the Lines of Communication , where I have occasionally Preached this Gospel : Grace and Peace . MOST Dear and Pretious Friends ; Pretious I say , for the late Pretious Faith obtained by you , with us , 2 Pet. 1.1 . Simon Peter , a Servant and an Apostle of Jesus Christ , to them that have obtained like pretious Faith with us , through the righteousness of God , and our Saviour Jesus Christ : By which Faith , the very Faith of Gods Elect , Christ is pretious indeed to you , 1 Pet 2.7 . Unto you therefore which believe he is pretious : But unto them which be disobedient , the stone which the builders disallowed the same is made the head of the corner : when to others a stumbling stone ; even to them that stumble at the word being disobedient : Your Names are too many to be prefixed to this short Epistle , and besides in the matter of truth I like not to go to the Poll , as if truth needed a Muster-roll of names to carry the voice against such as are the opposers of it . It is enough that Christ hath a few names in Sardis , who have not defiled their Garments , and which shall walk with him in white , for they are worthy : It matters not how many the names of others in Sardis were , Rev. 3.4 . Thou hast a few names even in Sardis , that have not defiled their Garments : and they shall walk with me in white : for they are worthy . It is enough that wisdom is justified of her Children : When true Wisdom neither in John Baptist the forerunner , who was greater than all the Prophets ; nor in Christ the Head and Lord of them all , could have a testimony from an evil and adulterous Generation : Or if they had any thing like it for a time , they quickly recanted and recalled it , Mat. 11.16 — 19. But whereunto shall I liken this Generation ? It is like unto Children sitting in the markets , and calling unto their fellows . The Son of man came eating and drinking , and they say , Behold , a man gluttonous and a wine bibber , a friend of Publicans and sinners : But wisdom is justified of her Children . And John. 5.35 . He was a burning and a shining light : And ye were willing for a season to rejoyce in his light . I have been greatly refreshed and comforted in you all , by the grace of God , bringing Salvation to you , and which ye have not received in vain : But as ye have heard him and been taught of him , as the truth is in Jesus Christ ; this grace hath taught you effectually to deny ungodliness and worldly lusts , and live soberly , righteously and godly in this present World , looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ ; who gave himself for us , that he might redeem us from all iniquity and purifie unto himself a peculiar People zealous of good works : And am still comforted in the remembrance thereof . And that these poor labours of mine in the Ministry of this Gospel hath had any effect upon your Souls , either in drawing you to Christ , or confirming or comforting you in Christ at any time , is and will be my rejoycing above all the esteem I have in your hearts , and all the help I have received from your hands by your Free , Kind , Liberal ministring to my necessities from time to time ; and that my temptation which was in the Flesh through these necessities and wants and reproaches for Christs sake ye despised not , but received me and embraced me , ( I will not say ) as an Angel of God , or even as Christ Jesus ; But one far greater than I can own my self to be : I can truly say I have rejoyced much more because of the Grace of God given to you , than in all the gifts to me ; though I had need of them all , and do acknowledge them to be more and greater , than I am worthy of : But Christ is worthy , for whose sake only ye have counted me so , Mar. 9.4 . And whosoever will offend one of those little ones that believe in me , It is better for him , that a milstone were hanged about his neck , and he were cast into the Sea. And though I put not your names to this my Book , for reasons above mentioned , yet I hope they are all of them in the Book of Life . And this small Treatise , which is but a taste of some more that may follow in due time , if the Lord please ; I do more especially Devote and Dedicate to the Use and Service of you all and yours ; not doubting that whither I live or die , you will find out it , or it will find out you by some providence or other : I say I Dedicate it to you ; not for Patronage or Protection ; but for Debt : for it is much due to you who have been my fellow helpers in the Gospel , some of you for m●ny years . And two things I have to say to you all and leave here upon record as the greatest testimony of my thankfulness , love and care to and for you in the Lord. Namely , First , That you beware and take heed of of a loose conversation , and that ye use not your liberty at any time , or in any thing for an occasion to the Flesh , or to the World ; For we are not debtors to the Flesh , to live after the Flesh ; for if ye live after the Flesh ye shall die , but if ye by the Spirit do mortifie the deeds of the body , ye shall live , Rom. 8.12 , 13. And Jam. 4.4 . Ye Adulterours and Adulteresses , Know ye not that the Friendship of the World is Enmity against God ? Whosoever therefore will be the friend of the World is the enemy of God , 1 John 2.15 . Love not the World , neither the things that are in the World. If any man love the World , the love of the Father is not in him . 16. For all that is in the World , the Lust of the Flesh , and the Lust of the Eyes , and the Pride of Life , is not of the Father , but is of the World. 17. And the World passeth away and the Lusts thereof : But he that doth the will of God , abideth tfor ever . The power of Christ's Death is within you , therefore let your Old Man be crucified with Christ : That henceforth ye may not serve Sin ; and let the World be crucified to you and you unto it , otherwise you cannot glory truly in the cross of Christ , Gal. 6.14 , 15. But God forbid that I should glory , save in the Cross of our Lord Jesus Christ , by whom the World is crucified unto me , and I unto the World. For in Christ Jesus neither circumcision availeth any thing ▪ nor uncircumcision , but a new creature . You cannot be alive with Christ through Union with him ; but you must be dead , and die continually both to Sin and to the World , Rom. 6.1 . What shall we say then ? Shall we continue in sin , that grace may abound ? Secondly , That you shine as lights in the World , and be as the Sons and Daughters of God ; without rebuke in the midst of a crooked and perverse generation holding forth the word of Life , that I may rejoyce in the day of Christ , that I have not run in vain , neither laboured in vain , Phil. 2.14 , 15 , 16. Do all things without murmurings , and disputings : That ye may be blameless and harmless , the Sons of God , without rebuke , in the midst of a crooked and perverse nation , among whom ye shine , ( or shine ye ) as lights in the World : Holding forth the word of life ; that I may rejoyce in the day of Christ , that I have not run in vain , neither laboured in vain . And our Lord hath said , Matth. 5.16 . Let your light so shine before men , that they may see your good works and glorifie your Father which is in Heaven . If the time will come when ye shall shine forth as the Sun in the Kingdom of your Father , Math 13.43 . Then shall the righteous shine forth as the Sun , in the Kingdom of their Father . Who hath ears to hear let him hear . Surely ye should shine as lights more in this State of imperfection , and whilst you are in this World ; and thereby show you are not of it , Rev. 22.14 . Blessed are they , that do his commandments , that they may have right to the tree of Life ; and to enter in through the Gates of the the City . 15. For without ar Dogs , and Sorcerers , and Whoremongers , and Murderers , Idolaters and whosoever loveth and maketh a lie . To the Church or Congregation which is at Cambridge ; unto which I stand as a Pastor or Overseer in the Faith , Fellowship and Order of the Gospel of our Lord Jesus Christ : And to many others my Constant or Occasional hearers , of whom I am perswaded such things as do accompany Salvation . Blessed be God. Dearly Beloved , I Do greatly rejoyce in you all , as my crown and my joy in the Day of Jesus Christ : And though I cannot say of you all , that I have begotten you by the Gospel ; no , blessed be God that you were in Christ before my coming amongst you , and that others labours were blest for that end to you ; yet this also I can say of some of you , now in the Church , and of others not yet joyned to it ; that I have begotten you through the Gospel unto Jesus Christ , and that you are the seal of my Ministry , and the proof of Christ speaking in me , and by my Ministry unto your Hearts effectually ; yet in you all and concerning every one of you ; I do rejoyce in three things , Namely , 1. Your Election of God known of us , and manifestly appearing in you by the Sanctification of the spirit unto Obedience and sprinkling of the Blood of Jesus Christ , as 1 Pet. 1.2 . Elect according to the foreknowledg of God the Father , through sanctification of the Spirit unto obedience , and sprinkling of the blood of Jesus Christ , and 2 Thes. 2.13 , 14. But we are bound to give thanks alway to God for you , brethren , beloved of the Lord , because God hath from the beginning chosen you to salvation , through sanctification of the Spirit , and belief of the truth : Whereunto he called you by our gospel , to the obtaining of the glory of our Lord Jesus Christ. 2. Your abiding in the Truth , and the Truth abiding in you , and that you stand fast both in the Faith and love of the Truth that you may be saved : When so many have departed from the Faith , giving heed to seducing spirits , and are , ( as is to be feared , ) given up to strong delusion to believe a lie , that they all might be damned who believed not the Truth , but had pleasure in unrighteousness : as , 1 Tim. 4.1 . 2 Thes. 2.11 , 12. Which sheweth the unction of the holy one to be in you , as 1 John 2.20.21 . But ye have an unction from the holy One , and ye know all things : I have not written unto you , because ye know not the truth : But because ye know it , and that no lie is of the truth ; and again , v. 26 , 27. These things have I written unto you , concerning them that seduce you : But the anointing which ye have received of him , abideth in you : and ye need not that any man teach you : But , as the same anointing teacheth you of all things , and is truth , and is no lie : and even as it hath taught you , ye shall abide in him , 28. And now , little Children , abide in him ; that when he shall appear , we may have confidence , and not be ashamed before him at his coming . And in this I do rejoyce , and will rejoyce in and over you all , your stedfast , abiding and walking in the Truth , when there are so many deserters , as 2 John 1. Whom I love in the truth : and not I only , but also all they that have known the truth , for the truth sake which dwelleth in us , and shall be with us for ever . And 3 John 4. I have no greater joy than to hear that my Children walk in truth ; and again , John 8.31 , 32. Then said Jesus to those Jews which believed on him , If ye continue in my word , then are ye my Disciples indeed : And ye shall know the truth , and the truth shall make you free . 3. Your order in the Faith and fellowship of the Gospel as a Church , which appeareth in your professed and declared subjection to the Government which Christ hath set in his Church , and that because it is Christs appointment , that so it should be , and his Spirit works in you , that willing and ready subjection and obedience , as a fruit of your Faith , upon which dependeth and followeth , that blessed Peace that ye now have , both in your own Consciences , and among your selves ; it 's prophesied of Christ , Isa. 9.7 . Of the encrease of his government and of his peace there shall be no end ; upon the throne of David and upon his kingdom , to order it , and to establish it with judgment and with justice , from henceforth even for ever : This belongs to the Kingly Office of Christ , to whom only it appertaineth to give and appoint Laws for his Church , and they must not appoint Laws for themselves ; nor can Man , or any sort of Men in the World , appoint or give Laws to the Church of Christ , 't is Christ prerogative Royal , and he alone sits and rains as King in Zion , as Ps. 2.6 . Yet have I set my king upon my holy hill of Zion . Now this Government which Christ hath set in his Church , is by a Faithful and approved Ministry , as Pastors and Teachers , freely chosen by the whole Church according to Christs mind , and rightly set over them in the Lord as he hath appointed them to be , Ephes. 4.11 , 12 , 13. And being so set , as Acts 14.23 . The Church and all the Members are to obey such , and to have them in high esteem for their works sake , and to be subject unto them ; in the true light and conduct of the word , shining in their Ministry ; and therefore they are called Stars and Angels , or Messengers , from the Ministerial light and conduct they give to the Church from Christ himself , the Sun of Righteousness , and the Angel of the Covenant ; as Rev. 1.20 . The mystery of the seven stars which thou sawest in my right hand , and the seven golden candlesticks . The seven stars are the angels of the seven churches : and the seven candlesticks which thou sawest , are the even Churches . The Churches therefore I say , are to be subject to them , and to obey them in the light of Truth shining in their Ministry from Christ the head , as the Stars do shine in the Firmament with their lesser lights all borrowed from the Sun ; and for the proof of this let these Scriptures be considered and well weighed , Heb. 13.7 , 8. Remember them which have the rule over you , who have spoken unto you the word of God : whose Faith follow , considering the end of their conversation . Jesus Christ the same yesterday , and to day , and for ever . And again , v. 17. Obey them that have the rule over you , and submit your selves : for they watch for your souls , as they that must give an account : that they may do it with joy , and not with grief : for that is unprofitable for you . And 1 Tim. 5.17 , 18 , 19. Let the elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . For the scripture saith , Thou shalt not muzzle the Ox that treadeth out the corn : and , The labourer is worthy of his reward . Against an elder receive not an accusation , but before ( or under ) two or three witnesses . Where the rule of the Ministry is secured of the double honour of Maintenance and Reverence , and 1 Thes. 5.12 , 13. And we beseech you , brethren , to know them which labour among you , and are over you in the Lord , and admonish you ; And to esteem them very highly for their works sake . And be at peace among your selves ▪ This is the order and Government which Christ hath set in his Church ; upon which their peace doth depend : And where thi● Government of Christ is not submitted unto , and kept , but is rejected and broken , there is an end of Peace ; there followeth nothing but confusion , and every evil work , as James 3.16 . To prevent which Christ hath set Order and Government in the Church , yea in all the Churches of Christ ; as 1 Cor. 14.33 . As it is in a Mans Heart , if the Government of Christ be not there , if Christ , ruleth not there by his Word and Spirit , there is no Peace to that Man ; There is no Peace saith my God to the wicked : Even so it is in a Church ; if Christs Goverment be not there , there is no Peace , but strife and bitter envying , confusion and every evil work . And I will therefore Rejoyce , and do Rejoyce in this , concerning you all beholding and seeing your order , and the stedfastness of your Faith in Christ , as Col. 2.5 , 6. For though I be absent in the flesh , yet am I with you in spirit , joying and beholding your order , and the stedfastness of your faith in Christ. For this order floweth from the stedfastness of your Faith in Christ ( as the breach of it in others doth emerge from the unstedfastness of their Faith. ) As ye have therefore received Christ Jesus the Lord , so walk ye in him , v. 7. Rooted and built up in him and stablished in the faith as ye have been taught , abounding therein with thanksgiving . Beware lest any man spoil you : Keep therefore and hold fast this Faith and order , and this will be your wisdom and understanding in the sight of all Men , as Deut. 4.5 . Ephes. 5.17 , 18 , 19 , 20. And this is the salt or true wisdom commended to us by Christ himself , which will preserve you in purity and peace , and keep you from Corrupting ; as Mark 9.50 . Salt is good : but if the salt have lost his saltness , wherewith will you season it ? Have salt in your selves , and have peace one with another . And this , as it is , and will be your glory , so it will be our rejoycing in the Day of Christ , Heb. 13.17 , And 1 John 2.28 . That we ( i. e. we your Elders and Ministers , ) may rejoyce in the Day of Christ. As ye have therefore obeyed , and in a great Conflict and Tryal of your Faith and Patience , have testified yout obedience to the Truth through the Spirit ; So I beseech you work out your own Salvation , with fear and trembling : For it is God that worketh in you both to will , and to do , of his good pleasure : And be in nothing terrified by your adversaries : which is to them an evident token of perdition ; but unto you of salvation , and that of God. For to you it is given in the behalf of Christ , not only to believe on him , but als● to suffer for his sake ; Having the sam● conflict which ye saw to be in me , Phil ▪ 1.28 , 29. Now whether I live or die whether I be present in the body and so absent from the Lord , or whether I be absent from the body , that I may be present with the Lord ; st●and fast in one Spirit , with one mind , striving together for the Faith of the Gospel ; and so fulfil ye my joy , that ye be like minded , having the same love , of one accord , and of one mind . And the God of peace shall be with you , and shall bruise Satan under your Feet shortly ; and shall make those , that say they are Jews and are not ; but are the synagogue of Satan , to come and worship before you feet , and to know that he hath loved you , as Rev. 3.8 , 9. Amen . THE True Light In the matter of our Justification before GOD. Rom. 3.20 . Therefore by the deeds of the law , there shall no flesh be justified in his sight : for by the law is the knowledg of sin . THIS Text is an Epiphonema or closing speech , wherein the holy Apostle Paul gives us the just and right conclusion or result of the whole matter , with respect to Mans justification before God , and doth Peremptorily determine in the negative , that by the deeds or works of the Law , no flesh can or shall be justified in his sight , and brings it in with the illative note therefore , as the undeniable consequence and true result of his whole Argument in the two foregoing Chapters , wherein he hath fully proved , as he saith , v. 9. of this chap. that Jews and Gentiles are all under Sin. 1. The Gentiles he clearly proves in the first Chapter to be under Sin , in that when they knew God , or might have known him by the light of Nature in his works of Creation and Providence , as Rom. 1.19 , 20 ▪ they did not glorifie him as God , but contrary to the light of nature , debased and changed the glory of the incorruptible God , into the Image of corruptible Man , v. 23 , 24 , 25. Had they but used their poor dim light of nature aright , to have paid some suitable Veneration to the glory of the Godhead , in worshiping of him , they might have escaped many vile affections and actions amongst themselves : For which they could not so much as pretend light or nature , and of the wickedness or danger whereof they could not so much as pretend ignorance but as a punishment of their impiety towards God , God gave them up to vile affections and unseemly actions amongst themselves , as v. 26 , 27 , 28 , 29 , 30 , 31 , And these Sins they not only committed against the light of nature but delighted in , though convicted in their own Conscience that the issue thereof could be no less than eternal Death and Damnation , as v. 32. Who knowing the judgment of God , &c. So severely , but justly doth God punish wilful Idolatry and false worship , a Sin against the first Table , by giving such a person or People up to all manner of Sins , and most horrible lusts , and abominable practices , even against Human Nature to their own Destruction : Nothing being more righteous and just , than that they who will not give unto God the glory of his own worship , should be given up of God to work their own Damnation and Destruction , see 2 Thes. 2.10 , 11 , 12. 2. The Jews he as clearly proves to be under Sin in the second Chapter ; For whereas they rested in the law and made their boast of God , as Rom. 2. v. 17 , 18 , 19 , 20. yet they transgressed that law , which they so much boasted of , and through transgressing thereof , dishonoured God and caused his name to be blasphemed amongst the Gentiles , as v. 21 , 22 , 23. And therefore the Jews as well as the Gentiles are left without excuse , and the mouth of them both equally stopped , being become guilty before God. The Gentiles by Sinning without law , yet against the light and law of Nature , as Rom. 1.20.32 . &c. The Jews by Sinning under the law , and whilst they judged the poor Gentiles , became more obnoxious and inexcusable themselves , in that they did the same or worse things , as Rom. 2. v. 11 , 12. And therefore both Jews and Gentiles are all under Sin and Condemnation , and that by the law : The Gentiles by the light and law of nature , and the work of it written in their Hearts , Rom. 2.14 , 15 , 16. And the Jews by the law written in tables of Stone by Gods own hand , and given unto them by Moses at mount Sinai , which law was added by reason of Sin , and Sin in the Jews taking occasion by the commandment , became exceedingly more Sinful in them who were Jews by nature , than in the Gentiles , as being against more clear light and greater Obligations , than the poor Gentiles were indulged with . And thus is fulfilled the design of God by Moses in giving the law , which was not that any Man should be justified and obtain righteousness and life thereby ; but that the offence against it might so much the more abound and be made to appear . And Man be instructed from the desperateness of his case and the utter impossibility ever to get righteousness and life by works and the law , to seek it only by Grace and Faith in Jesus Christ , as Rom. 5.20 , 21. This position being already proved , that Jews and Gentiles are all under Sin , Rom. 3.9 . the Apostle doth further confirm by a text out of the old Testament , Rom. 3. — 19. where he concludes that quotation . Now we know that whatsoever the law saith , it saith to them that are under the law , intimating that the Jews must needs be concerned in this charge as well as the Gentiles : And that the Prophets of the old Testament , did plainly declare and confirm this truth , that by the works of the law , no flesh should be justified : For both David and Esaias , whose words these are , ( if they would have understood them ) in saying , there is none righteous , no not one , there is none that understandeth ; there is none that seeketh after God ; they are all gone out of the way , they are together become unprofitable ; there is none that doth good , no , not one , &c. do both testifie from God by whose Spirit they speak ; that in the sight of God all Men are Sinners and transgressors , by the law , both Jews and Gentiles , and that there is not one righteous Man by the works of the law , in the whole World. ( for Jew and Gentile comprehended the whole world . ) And if so , and this be true , that Jews and Gentiles are all under Sin , and that there is not one righteous Man by the works of the law in Gods sight , then it follows as a necessary consequence , that by the works of the law there shall no flesh be justified . Therefore we conclude , &c. And thus I have done with the context . In the text it self we have a great foundation truth or point of Doctrin ready prepared to our Hand , in words which the Holy Ghost teacheth , together with the reason of it ; And therefore we shall take the point , as it lieth in the Text , &c. That by the works of the law , there shall no flesh be justified in the sight of God. The truth of this doctrin is expresly testified also , Psal. 143.2 . For in thy sight shall no Man living be justified , i. e. by his own works and righteousness , for otherwise there were then , and are now many Men justified in Gods sight by the free Grace of God through Faith in Jesus Christ. And again , Gal. 2.16 . Knowing &c. For the opening this position or point of Doctrin we shall take it into parts , and Enquire 1 Who or what is meant by ( Flesh. ) 2 What is meant by ( Justified . ) 3 What is mean by ( the works of the law . ) 1 What is meant ; Or , What we are to understand by ( Flesh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not any Flesh , or as it is Translated , ( no Flesh. ) In answer whereunto , ( Flesh , ) is sometimes taken in Scripture , for the Human Nature separate from the sinfulness thereof , so John 1.14 . And the word was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Flesh is here put for the Human Nature seperate from Sin as Adam had it in the state of innocency . And Christ the second Adam took it in the Womb of the Virgin Mary , and Heb. 10.20 . Through the vail , i. e. his Flesh , put for the whole Human Nature , which was a vail to his Godhead , and which he offered upon the Cross , for our Sins and so consecrated a new and living way for us into the Holiest , i. e. Heaven it self . And though in propriety of Speech , the Flesh or Body is but a part of the Human Nature ; the Spirit or Soul being the other and more noble part , yet is by a figure Synechdoche , put for the whole , as 1 Peter 2.24 . where Christ is said , to have born our sins in his own ( body ) on the tree : Body is there put for the whole Human Nature , and so the Soul or Spirit is also sometimes put , as Isa. 53.10 . When thou shalt make his Soul an offering for Sin ; yet 't is manifest both Soul and Body were offered for Sin , and the Soul of Christ is there put for both ; but in this sense of the Human Nature separate from Sin , the word Flesh is not to be understood in this Text ▪ And therefore , 2. Flesh is also , and indeed most frequently , put for the Human Nature as it is corrupt and depraved by Sin since the fall of the first Adam , and so Rom. 8.3 . where the law is said to become weak through the ( Flesh , ) i. e. Mans Nature now corrupted by Sin ; and so not able to rise up unto that true and perfect holiness , which the law doth require . And in this sense the word Flesh is to be taken and understood in the text ▪ Shall not any flesh , or shall no flesh be justified , i. e. no Man that is a Sinner and corrupted by Sin , as all Men now are by Nature : And there is a kind of vehemency in the expression : The Holy Ghost thereby casting a holy contempt upon Man that is called Flesh , i. e. an unclean and a corrupt thing , so Eliphas in Job 15.14 , 15 , 16. What is Man tha● that he should be clean , &c. And thus shall n● flesh be justified , i. e. no Man , no Person of Mankind , Man , Woman nor Child . 2ly . What it s meant ? And what i● to be understood by the word justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Shall no Flesh , ( be justified ? ) In answer hereto , 1. To be justified in the proper significancy and notion thereof is to be made righteous , to become righteous or to stand righteous before God , justificari is justum fieri , to be justified , is to be made or to become righteous ; and so to stand a righteous Person in Gods sight : It is a foreinsick term , and here is an allusion to courts of Judicature amongst Men , wherein the person arraigned , is in the issue of the Plea , either Condemned , i. e. found Guilty , and then we say such a Man is cast , that is , in his Plea ; or else is acquited and discharged , and so justified in the sight of the Court as an Innocent and righteous person , and so he is said to stand , as Psam 130.3 . And therefore it is added , in his sight , to shew , that whatsoever Man may be in his own sight , or in the sight of other Men like himself , yet in Gods sight no flesh shall or can be justified by the works of the law . And as in Condemnation there are two things , First , a fixing of the Guilt , and therefore we say , when a person is found guilty , he is condemned , so Rom. 3.19 . That every mouth may be stopped , and all the world become guilty before God. 2ly . A binding or Obligation unto the punishment , which is Death , and therefore we say of a Criminal when he is brought in guilty , that he is a dead Man , because the obligation unto punishment , is now fixed upon him , and he must inevitably suffer death , which is the punishment due to his offence . So on the other hand , there are two things implyed in Justification ; first a just discharge and acquitment from the guilt of Sin ; he that is justified is not guilty in Gods sight , his Sin is not imputed to him , and Ps. 32 , 1 , 2. where David describeth the blessedness of a justified person ; saying , Blessed is he whose Transgression is forgiven , whose Sin is covered , unto whom the Lord imputeth not iniquity . 3ly . There is also a dissolving and making void , and null the Obligation unto punishment ; so that a justified person is no more in danger of that death which is the wages of Sin , nor of the curse of the law and the infinite and eternal wrath of God , which is the punishment due to Sin , to every Sin , the least Sin as well as the greatest ; therefore as Condemnation is called Death , because of the Obligation unto punishment , so justification is called Life , because of the dissolving and making void that Obligation : So John 5.24 where the believer is said to be passed from death to life , i. e. from a state of Condemnation which is Death , to a state of Justification which is Life ; and Rom. 5.18 . It is called justification of Life . And upon that account 't is Written , the just shall live by Faith , i. e. be justified by Faith , for justification is his life . 3ly . But there is yet somewhat more implyed in this word Justified , and that is a positive righteousness answering to the perfection of the holy law of God in the utmost extent and demand of it ; for though non imputation and pardon of Sin makes a Man no more a Sinner nor guilty before God , yet to make him a righteous person in Gods sight , there must of necessity be a positive righteousness ; for as it cannot consist with the perfect justice of God , to justifie a Man without righteousness , so it cannot consist with his veracity and justice to justifie any Man without a perfect righteousness , such as is commensurate and adequate to the perfection of his law , for otherwise the law should be made void even by faith itself contrary to Rom. 3.31 . And to speak with holy reverence , as it is impossible for God to lie , so it is as impossible for him to be unjust , which he should be , should he justifie any Man by an imperfect righteousness ; it is therefore a foolish , vain and wicked imagination in any person to think or affirm that a Man may be justified in Gods sight without a perfect righteousness ; and this I may be bold to say from the clear light of Gods holy word , that he which hath not a better righteousness than his own , neither is , nor ever shall be justified in the sight of God ; and whoever he be who affims the contrary , let him answer it ; for sure I am , the judgment of God is according to truth , as it i● written Rom. 2.2 . and again , Rom. 3.4 ▪ Let God be true and every Man a liar tha● thou mightest be justified in thy sayings , an● mightest overcome when thou art judged ▪ 3. What is here meant and what are we to understand by the deeds or works of the law ▪ Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the needs of the law ▪ of , or by , or upon the account of the deed ▪ of the law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works , operations or deed● do imply all sorts of works , deeds or operati●ons , Internal and External . 1 There are internal deeds and operati●ons , deeds of the mind and of the spirit with●in , works of the inward Man ; wherein th● inward faculties of the Soul , the Mind , th● Conscience , the Understanding , the will and affections are operative and working in th● sight of God ; before whom our spirits ar● naked and bare , Heb. 4.13 . And there ar● internal vertues and habits , and these are op●●rative within , and the holy law of God is Spi●ritual and reacheth the inward Man , yea , th● very thoughts and imaginations of the Hear● and than inward disposition , enclination and habits , Rom. 7.7 . I had not known lust , if the law had not said , thou shalt not covet . 2. There are external deeds , the outward actions and deeds and operations of the light and Conversation which should all be regulated and are judged by the law , which is the rule of righteousness , to the inward and to the outward Man ; to the inward frame of Heart , with all the Imaginations , Thoughts , Principles , Habits , Affections , Intentions and Designs thereof ; and to the outward Man in all a Mans external Actions , words and deeds , together with the nature and tendency of them , whether they be good or evil , true or false , sincere or feigned , so Acts 5.3 , 4 , 9. and Acts 8.20 , 21. 2 Chron. 25.2 . Ezek. 33.31 , 32. So that by the deeds of the law , we are to understand all the inward qualifications and inherent virtues and goodness of a Mans Heart , together with all the external actions of his life done in the utmost conformity and Obedience to the law , that Man can reach unto ; by these deeds of the law whether internal or external , there shall no flesh be justified in his sight . Quest. But the greater question is , what law is here meant ? whether the Ceremonial law only , or the Moral law also ? Those that are unsound in the Doctrin of Justification , do contend that by the law here , is only meant the Ceremonial law . And that the Apostle Paul here and in other places contending with the Jews in this point of Justification , speaketh only of the Ceremonial law , and so far they yield that by the works of the Ceremonial law indeed no flesh shall be justified , but the works of the Moral law are not here excluded from the matter of Mans justification ; insinuating thereby , that a Man may be justified in Gods sight by good works done in confirmity and obedience to the Moral law . Ans. In answer whereunto we do affirm and shall plainly prove , that not the Ceremo●nial law only , but the Moral law also , ye● mainly and principally is meant by the Apostle . And that law unto the works or deed whereof justification in the sight of God i● denied to every Man , is the Moral law and not the Ceremonial law only , though it i● true also of the Ceremonial law . And this w● prove by two Argumenrs , 1 Argument ; It is most plain from the contex● v. 19. That it is the same law by whic● every mouth is stopped , and all the World i● become guilty before God. Now the Gentile● could not have their mouth stopped and be●come guilty before God by the Ceremonia● law : For the Gentiles had no knowledg o● the Ceremonial law , neither could they ; there being nothing in the light or law of nature , directing them to any such law ; nor were the Gentiles under any Obligation unto that law ; otherwise than as any of them were proseylites to the Jewish Church , neither could their Consciences either accuse or excuse them in observing or not observing the Ceremonial law , they could have no Conscience of Sin in that respect , for where no law is there is no Transgression : But the Moral law , they having the work of it written in their Hearts , as Rom. 2.14 , 15. did bind the Consciences of the very Gentiles , and did leave them without excuse before God , as hath been already proved , Rom. 1.19 , 20 , 21. to the end of the Chap. So that it is the Moral law only by which every mouth is stopped and all the World , i. e. both Jew and Gentile are become guilty before God. And therefore it is not the Ceremonial law only , but the Moral law principally of which the Apostle speaks when he saith as in the Text ; by the works of the law there shall no flesh be justified in his sight . 2 Argu. It is also as plain from the latter part of this Text , that it is the same law by which is the knowledg of Sin : For so the Apostle brings it in immediately and in one and the same breath ; For by the law is the knowledg of Sin ; therefore whilst the Aposte saith , by the deeds of the law shall no flesh be justified in his sight , and then addeth , that by the law is the knowledg of Sin , it is plain , what law he meaneth : Namely , the same law by which is the knowledg of Sin. Now the knowledg of Sin is not by the Ceremonial law ; for though in the Ceremonial law , there is an acknowledgment of Sin ; in that all the sacrifices , washings and typical services , did take it for granted , and every Man attending the services of that law did ( ipso facto ) , acknowledg himself a Sinner , or else to what end was his Sacrifice if he had no Sin to be purged ? Yet the Ceremonial law neither did nor could convince the Conscience , and show a Man wherein he had Sinned ; for this is the peculiar work of the moral law , and the light thereof shining in the Conscience , and so the Apostle , Rom. 7.7 . Nay , I had not known sin but by the law : For I had not known lust except the law had said , thou shalt not Covet : Now the law which saith thou shalt not covet , is not the Ceremonial law , but the moral law , as Exod ▪ 20.17 . And therefore the Text must be interpreted and understood , not of the Ceremonial law only but also and more especially of the moral law , for as much as by this law , is the knowledg of Sin , and by this law every mouth is stopped , and all the World become guilty before God. So that Justification in the sight of God is denied to Man not only by the deeds of the Ceremonial law , but also by the deeds of the moral law : And a Man can no more be justified now by good works , either Internal , or External , or both , done in obedience and conformity to the moral law , than the Jews then were by their observances of the Ceremonial ▪ And as it became Sin in the Jews , to seek justification and righteousness by the works of the Ceremonial law , and moral law both , and the stumbling stone to their perdition and damnation , as Rom. 9.31 , 32. So it doth as much now become Sin to any Man under Heaven , to seek righteousness and justification by the works of the Moral law , as they are or can be performed by him , and if persisted in will prove the stumbling stone to his perdition , Gala. 5.2 , 3 , 4 , 5. Having thus done with the opening of the Doctrine , we proceed to the reasons of it , namely , to shew why by the deeds of the law no flesh can be justified in God's sight ; and they are these two . First Reason ; Because by the law is the the knowledg of Sin , and this is one reason subjoyned in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For by the law is the knowledg of Sin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here is rendered knowledg , is a thorough and convincing knowledg which leaves a Man under such a conviction as he must needs acknowledg himself a Sinner and to have Transgressed the law of God : For Sin is the transgression of the law , and the knowledg of Sin is the knowledg in the Conscience of a Man that he hath transgressed the law , and no Man can have this conviction and knowledg but by the law : And the Conscience of Sin is nothing else but his knowing by the light of Gods holy law that he hath transgressed , and that he is a transgressor of the law , as Rom. 7.7 . I had not known Sin but by the law ; and again , Rom. 7.8 , 9. For without the law , sin was dead , that is , it stirred not , it troubled not my Conscience . But when the commandment came , Si● revived and I died , i. e. I was in a whole and safe condition once without the law , and nothing troubled my Conscience , but all was quiet and secure , as if I had no Sin , and wa● in no danger ; But when the Commandmen● came , i. e. God brought the law home to my Conscience , so that I saw the convincing light , and felt the terrifying Power of the holy law of God in my Conscience , then Sin revived , i. e. lift up it self , and made me find and feel my guilt and the condemning power and strength that Sin had over me by the law : For the strength of Sin is the law , 1 Cor. 15.56 . And I died , i. e. As to all my hopes and confidence of being justified by the law and the works thereof , so that I became as a dead Man without any life or hope of being justified by it : And the Argument lieth plain , that law , by which every Man is convinced that he is a Sinner and condemned as a guilty Person before God ; by that law and the deeds of it can no Man be justified in the sight of God ; for condemnation and justification , are as directly contrary and inconsistent each with other as life and death are ; therefore by the deeds of the law , can no flesh be justified , because by the law all flesh is Condemned and found guilty before God ; upon this account the Ministration of the law is called the Ministration of death and of Condemnation , 2 Cor. 3.7 . and 9. v. And therefore cannot be the Ministration of life and justification : Now if there were any Man found since the fall of Adam , that were not a Sinner and guilty by the law , and unto whom by the law there could be no knowledg , or conviction of Sin , then such a Man might be justified by the deeds of the law , but forasmuch as there is no such Man in the World since the fall of Adam , there can no Man be justified by the deeds of the law in Gods sight . Second Reason . Because by the deeds or works of the law , there is no Man righteous in Gods sight , it hath already bin shewed that it cannot consist with the perfect justice and veracity of God to justifie any Man without righteousness and without a perfect righteousness , commensurate to the Perfection , Purity and Holiness of his law ; but no Man under Heaven since the fall of Adam ever had or can have such a righteousness by the deeds of the law , as they are or can be done and performed by Man ; therefore by the deeds of the law , can no Flesh be justified in his sight , as Gala. 3.21 . Is the law therefore against the promises of God ? God forbid , for if there had bin a law given which could have given life , verily , righteousness should have bin by the law . The Argument is plain , namely , that the law is not against the promises of God , i. e. the free promise of Justification by Grace through Faith in Jesus Christ , therefore the law cannot justifie , because if it could justifie any Man it would be against , i. e. frustrate and make void the free promise of justification by Faith ; for if a Man could be justified by the works of the law , there could be no need of the free promise of righteousness and justification by Faith ; so that the promise is made void if righteousness be , or could be , by the law : And then it is added , If there had been a law given that could have given life , verily righteousness should have been by the law : if the law could have given life i. e. Justification , verily , righteousness should have been by the law ; supposing and taking it for granted that if there had been a law that could have given Life and Justification , the same law should have given righteousness also , for without righteousness , there can be no Justification and Life to any Man in Gods sight . But there is no Man righteous or can be righteous in Gods sight by the deeds of the law , therefore no Man can be justified or have life thereby . Now that there is no Man righteous or can be by the works of the law , is plain from the context , Rom. 3.10 — 19. Where the words of the Prophet David and Isaias , are quoted out of the Old Testament , that there is none Righteous , no , not one ; there is none that doeth good , no , not one : Now , as at the 19. v. Whatsoever the law saith , it saith to them that are under the law , i. e. to the Jews as well as to the Gentiles , that there is not in the whole World , both Jews and Gentiles , one righteous Man by the deeds of the law , no , not one , no , not one that doth good , no , not one , i. e. according to that which the law doth require . And this will more clearly appear by a just consideration of the obedience which the law doth require , in these Four particulars . 1. The law doth require personal Obedience to the Holy and just commands thereof : And every Man is under Obligation to fulfil the law in his own Person , and therefore it is said , Rom. 10.5 . The Man which doth them shall live by them , and here is one essential difference betwixt the law of Faith , and the Law of works ; that the law of Faith accepteth the Obedience of another , but the law of works requireth thee to obey and fulfil in thine own Person , and if thou failest of Personal performing and fulfilling , the law doth curse thee Personally , as it is written Gal. 3.10 . Cursed is every one that continueth not , &c. 2ly . The Law doth require perfect Obedience in all things : So that if a Man keep the whole law and fail but in one point , he is guilty of all , as James 2.10 . and the least Sinful thought , or idle word , cuts off and forfeits all a Mans hope of righteousness by the Law. Now , forasmuch as there is no Man that ever did , or ( since the fall of Adam , ) ever can come up unto perfect Obedience in all things , which the Law doth require , so as not to fail in any one point : ( For if such a Man were found , there should be found a just Man upon Earth , that doth good and sinneth not . Yea , there would a Man be found that might say , I have not Sinned ; which would be to make God a liar , as 1 Kings 8.46 . Eccles. 7.20 . 1 John 1. v. 10. ) It is plain that there is none righteous , by the works of the law , no , not one ; there is none that doth good , no , not one ; i. e. as the Law doth require . 3ly . The Law doth require perpetual Obedience , i. e. the Perseverance , Persisting and Continuance in all things that are written in the law , as Gal. 3.10 . Cursed is every one that continueth not in all things that are written in the Book of the law to do them : So that if a Man could perfectly keep and fulfil the whole law , so as not to fail in one point to his very dying Day ; and yet at last though in the Moment of Death , should commit one Sin , or once fail in his Obedience , he hath lost all his righteousness ; and is become a Sinner and Transgressor of the law in Gods sight . 4ly . The law doth require a Sinless Person ; the law doth suppose and require every Man to be such as Adam was , in the estate of Innocency ; to have the same rectitude , and perfect integrity of Nature , that Adam had , which we call Original Righteousness , and is directly contrary to Original Sin : And the want of Original Righteousness , as well as least the tincture of Original Sin , is a Sinful defect of conformity to the law , and renders a Man uncapable of fulfilling the righteousness which the law doth require ; so that by the law it is impossible for him that is once a Sinner , ever to become righteous by all that he can do or suffer afterward . Now , that the want of Original righteousness , as well as Original Sin , is a Sinful defect of conformity to the law is plain , Rom. 8. To be carnally minded is Death , and the reason is added , v. 7. For the Carnal Mind is enmity against God , and is not subject to the law of God neither indeed can be : That which we render the Carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minde of the flesh , i. e. of Mans Nature now corrupted by sin , and destitute of Original righteousness ; this mind of the flesh is enmity egainst God , and is not subject to the law of God , neither indeed can be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is impossible to a man in the carnal mind or mind of the flesh to be Obedient or subject to the law sincerely , and much more impossible to fulfil or keep the law perfectly : And thence it is further inferred , v. 9. so then they that are in the flesh cannot please God : The person being Sinful , all his deeds and works are Sinful also , and neither his person nor his deeds or works can be pleasing or acceptable unto God by the law ; and therefore it is written also Heb. 11.6 . But without Faith it is impossible to please God ; which it would not be if a Man could be righteous by the works of the law and without Faith , i. e. Faith in Christ ; he might then please God by the works of the law , and and without Faith. Now let all these particular Considerations , be brought together into one ; namely , that the law requireth personal , perfect and perpetual obedience continually , and that in all points , and doth also require a sinless Person ; and it will easily appear that it is become absolutely impossible to every Man since Adam , ( as it was also to Adam himself after the fall , ) ever to become righteous by the works or deeds of the law : And therefore as impossible for any Man to be justified in the sight of God by the works of the law , seeing he cannot by the works of the law be righteous ; for this were to suppose that a Man might be justified without righteousness , which to suppose is a contradiction and absurdity . And thus having done with the Reasons of the Doctrine ; namely , that by the deeds of the law , no Flesh shall be justified in Gods sight : We proceed next and further to enquire , Q. Why the infinitely wise and holy God , who created Man such an excellent and glorious creature after his own Image , and put him under such an excellent law , so holy , just and good , should suffer this excellent creature , and this excellent law of his , ( by the interposition of Sin ) to be so frustrate and disappointed ; that it is now become impossible for Man to be justified by the law and the deeds of it . Answ. This must be resolved ultimately into the Sovereign will and pleasure of God , as our Lord Christ upon another occasion ; Father , I thank thee Lord of Heaven and Earth , that thou hast hid these things from the wise and from the prudent , and hast revealed them unto babes ; Even so Father , for so it seemed good in thy sight ; Mat. 11.25 . A stupendious Mystery it was ; And can be resolved ultimately into nothing less than the Sovereign will of the blessed God and Creatour , who may do what he pleases ; his own will being the most perfect Rule , and his own glory the highest and ultimate end of all his works . Certain it is , that the holy God could easily have prevented Sin , and have preserved his Creature Man under the Conduct of the pure and holy Law of his unto Eternal Life and Glory ; but it seemed not good in his sight so to do ; Knowing how to over-rule so great an evil as Sin , and the Transgression of his holy Law , to the further manifestation of his own greater glory and the greater good of his own Elect : And therefore we further find by inquiry into this matter by the Light of the Holy Scriptures ; That this so stupendious and mysterious a work of his Providence with respect to man was necessary in order to the manifestation of his own greater glory and mans greater good , in five or six things . 1. Namely first ; That thereby he might take occasion through Sin and the Transgression of his Law to bring to light and give forth the manifestation of his Eternal Election of Grace both amongst Angels and Men before the World was ; which was a Mystery hid in God , till the discovery and manifestation thereof now began to apppear . 1. Amongst the Angels of Heaven , amongst whom Sin entred , and so great a number of them leaving their first habitation , and were cast down to Hell , for their transgression ; whilst a remnant of them were preserved and were confirmed of God in Christ , as Ephes. 1.10 . Gods Election of Grace toward some became manifest , and apparent , and his severity towards the rest that Sinned , whom he spared not , but cast them down to Hell ; and 2 Pet. 2.4 . So that here is a difference and a discrimination made betwixt Angels and Angels , some cast down to Hell , others preserved and confirmed in Heaven . And that which made the difference was , not any natural goodness , and excellency of Endowments in the one more than the other ; but the free Grace and Election of God in Christ , preseverd and confirmed some , that they did not , that they should not Sin , whilst the rest sinned and were cast down to Hell : Hence the elect Angels on the one part , 1 Tim. 4.21 . and the Angels that Sinned , on the other , divide the whole World of Angels . And as vast a difference and distance is put betwixt the one and the other , as betwixt Heaven and Hell ; as betwixt Light and Darkness : Hence of the same lump of the Angelical Nature , are made Angels of Light , as 2 Cor. 11.14 . and Angels of Darkness , 2 Pet. 2.10 . Angels of Heaven as Mat. 24.36 . and Angels of Hell , as Mat. 25.41 , the Holy Angels , as Mat. 25.31 . And the wicked or Apostate Angels , as Jud. 6. 2ly . Amongst Men in this World , God took occasion by Sin and the trangression of his Holy law , to manifest his Election of Grace , even amongst Men on Earth , as he had already amongst Angels in Heaven . And now a difference is put betwixt the seed of the Woman ; ( namely , Christ as the head of this Election , and all the Elect amongst Men ; whom the Father had chosen in Christ before the foundation of the World , Ephes. 1.4.2 Tim. 1.9 . and whom the Father had given to Christ out of the Wold , John 17.9 . These all are one in Christ by virtue of this Election , and are to be brought unto actual conformity to him in Grace here , and Glory hereafter . Christ the first Born , and they all brethren to him , and one to another in him , as Rom. 8.29 . ) And the seed of the Serpent on the one hand , that is , all the Children of the Devil or wicked One , who are now distinguished and made manifest by the admission and entrance of Sin , as 1 John 3.9 , 10. And as Sin took occasion by the law , for if there had been no law , there had been no Sin or transgression ; so the Grace of God took occasion by Sin , and by the transgression of the law , to manifest it self both amongst Angels and Men , to Gods greater Glory , and the greater good and glorious advantage of his Elect. Oh the depth both of the Wisdom and knowledg of God! How unsearchable are his judgments , and his ways past finding out ! How hath the Election of Grace taken occasion by the Sin and misery of Mankind , to shew and manifest it self in glorious triumph over all Mans sinfulness and unworthiness , as well as over all Mans works and righteousness by the law , in over ruling the one , and excluding of the other ; that the purpose of God according to Election , might stand not of works , but of him that calleth ; as Rom. 9.11 . and again , Rom. 11.7 . The Election hath obtained it , and the rest were blnded . 2ly . That so he might make way for the coming of his Son Jesus Christ into the World ; for his coming forth into and in the Human Nature , and being made , and manifested in Flesh both to Angels and Men ; This Mystery of Godliness , as the Apostle hath it , 1 Tim. 3.16 . ( God manifested in the Flesh , ) had never been exhibited in the sight of Angels and Men , had not the transgression of the law , and the utter inability in the law to give Man life and righteousness in Gods sight ; first prepared and opened a way for it : had there been no Sin , there had needed no Sacrifice ; no need of God manifested in Flesh ; could righteousness have been by the works of the law , there had been no need of a Christ , to take away Sin , to make an end of Sins , and to bring in everlasting righteousness , as Dan. 9 24. Rom. 8.3 . And as the Apostle hath it , Gala. 2 21. If righteousness come by the law then Christ is dead in vain . Christ coming in the Flesh , his being made of a Woman , made under the law , his being made a curse for us ; yea , all that he did & suffered for us in his life & death ; yea , his resurrection from the dead , his Ascension into Heaven , and his intercession for us there hath been altogether in vain , if Sin could be expiated and righteousness obtained by the deeds or works of the law : But Christ is not dead in vain , his coming into the World is not in vain : Now consider what a glorious work , the work of redemption is above all the works of Gods Creation , and above all the other works of his mighty , wise and holy providence , and be filled with admiration , and wonder at the infinite wisdom , power and Grace of God in Christ , who hath thus over-ruled , so great an evil as Sin is ; and the frustration of the hope of righteousness by the law for the manifestation of the riches of his glory , and Grace in his Son Christ Jesus , and the greater advancement and good of his own Elect , who are no losers by their disappointment and loss of the hope of righteousness by the deeds of the law ; having now obtained a better hope of a better and greater righteousness by Faith in Christ , than could have been obtained by the law , if they had never Sinned , and if they had fulfilled the righteousness of the law in themselves : Glory be to the triumphant Grace of God in Christ. 3. That so also just occasion might be offered for the promulgation and making known amongst Men the everlasting Covenant of Grace ; Now consider what a great blessing the Covenant of Grace is , above the Law and Covenant of works ; which the Apostle saith , Had no glory in comparison of the new Covenant of Grace which so far excelled , 2 Cor. 3.7 , 8 , 9 , 10 , 11. verses . And consider how the manifestation and revelation of this better Covenant hath filled Heaven and Earth with a greater light and manifestation of the Divine glory than any the World knew before or could ever have known without it , and you will fall Down and worship before the throne of God , and of the Lamb ; saying , Blessing , Glory , and Praise be unto the God and Father of our Lord Jesus Christ ; who hath thus blessed us with the blessings of such a Covenant : all Spiritual blessings , all Heavenly blessings , all Spiritual blessinngs in heavenly places in Christ ; Ephes. 1.3 . This Covenant of Grace is called the New Covenant ; but only with respect to the promulgation of it ; forasmuch as it was not promulgated till after the fall of Man , and the frustration and making void the law or old Covenant , as a Covenant of works , and utter incapacity of that Covenant to give Man righteousness and life by the deeds or works of it , as the Apostle argueth , Heb. 8. v. 7 , 8 , 11 , 13. But the Covenant of Grace is also called the everlasting Covenant with respect to the institution and establishment of it betwixt the Father and the Son , not only because it is to everlasting , and endureth for ever , but also because it is from everlasting , and before all time , and is therefore said to be given us in Christ before the World was , Tit. 1.2 . In hope of eternal life , which God that cannot lie , promised before the world began ; that this is the Covenant of Grace is plain , because it is that , upon which the hope of eternal life is builded , and it is called the promise , as it is often called in Scripture , as Gala. 4.28 . Now we Brethren , as Isaac was , are the children of the promise , i. e. of the new Covenant , for this is the new Covenant , which is compared to that Jerusalem which is above , and is the Mother of all the children of God , as Gala. 4.22 , 23 , 24 , 25 , 26. Upon this account they are called heirs of the promise , i. e. of the new Covenant or Covenant of Grace , and not of the old Covenat or Covenant of Works , as Gala. 4.31 . So then brethren , we are not children of the Bond-woman , but of the Free , i. e. not of the old Covenant , but of the new . Now of this promise , viz. this promise of God that cannot lie , it is said to have been before the world began , i. e. given us in Christ the Mediator of this Covenant , and unto whom this promise was given for us , before all time , before the World began , i. e. from Eternity . And if any shall enquire why then was the law or Covenant of works at all added and promulgated ; The Answer is ready , as the Apostle , Gala. 3.19 . It was added , because of transgression ; i. e. that by the occasion of Sin and transgression of that Covenant , Men might be prepared to entertain and embrace the Promise and Covenant of Grace , and so look unto the free Promise and Covenant of Grace in Christ for Life and Salvation , and so Rom. 5.20 , 21. The law entred that sin might abound , &c. Now as it was for the further manifestion of Gods greater glory , and for Mans greater good , that this new Covenant , or Covenant of Grace should be declared , so it was necessary that Sin should first enter , in the transgression and frustration of the law as a Covenant of works , that a fit occasion , and season might be offered for the declaring and making known this blessed Covenant , this new and everlasting Covenant of Grace . And thus by the disannulling and making void the old or first Covenant as a Covenant of works , which could not have bin without the entrance of Sin , is way made for bringing in the Covenant of Grace ! 4ly . That God might cut off all occasion of boasting from Man , and that no flesh might glory in his sight ; had Man been justified by the works of the law , and his own righteousness , he should have had whereof to boast , as the Apostle , Rom. 4.2 . For if Abraham were justified by works , he hath whereof to Glory ; but not before God ; Now therefore God in his infinite wisdom hath ordered and over-ruled things unto this issue , that by the work● of the law no flesh should be justified in his sight , that so no flesh might glory in his sight , no , not one amongst the many Sons which are and shall be brought unto glory ; that as Abraham the father of the faithful , so none of the children of Abraham might have whereof to glory before God : God is very jealous of his glory and will not have any creature in Heaven or Earth , to come in as a sharer with him in that glory , whcih is his own peculiar , and appertaineth unto himself alone . And therefore hath so wisely disposed things in the aeconomy of Salvation , that Man being raised from the lowest degree and Abyss of Sin and misery to the highest pitch and height of Grace and glory , should have nothing to boast of , nothing to glory in before him ; but to cry , Grace , Grace unto this spiritual Workmanship and building of God by Jesus Christ even from the first foundation stone to the topstone thereof , as Zech. 4.7 . So that now boasting is here for ever excluded and , glorying cut off from all flesh , as Rom. 3.27 . Where is boasting then ? It is excluded , by what law ? of works ? Nay , but by the law of Faith. The law of works , had it carried the glory of giving life and righteousness to Man , could not have excluded boasting , but had admitted boasting even amongst the Sons of glory ; every person amongst them would have had something of his own to boast of ; his own free will against Gods free Grace ; his own works and righteousness against Gods free promise and Grace in Christ Jesus : But now by the law of Faith boasting is utterly and for ever excluded . And that this was Gods design is plain , from 1 Cor. 1.29 , 30 , 31. Eph. 2.9 . And thus , as Gods own glory is his highest end , ( as in all his other works , so also in this great work of justification by Faith , and not by the works of the law , ) so his own most Holy and Sovereign will is the most perfect Rule in order to that end , as Eph. 1.11 , 12. Who worketh all things after the counsel of his will , That we should be to the praise of his Glory . There is nothing more hateful to God than Pride . The Angels for Pride were cast down to Hell ; God resisteth the proud , but giveth Grace to the humble ; a proud professor is most hateful to God ; for a professor to make himself his end in his Religious works and duties , as Zech. 7.5 , 6. and to make his own will his rule , as 2 Pet. 2.10 . is to make himself a God to himself : And is the highest contradiction to the Divine will , which is the most perfect rule of his obedience , and to the Divine glory , which is his highest end ; now therefore God hath so provided , that amongst all those that are justified , ( not by the works of the law , or their own righteousness , but by Faith in Jesus Christ , ) no flesh should glory in his sight either by ascribing to his own free will in opposition to Gods free Grace or in his own works and righteousness in opposition to the free promise and the righteousness of God , which is by the Faith of Jesus Christ unto all , and upon all them that believe . 5. It hath seemed good to the most wise and holy God , by the interposition of sin in the transgression of the first Covenant , and the frustration thereof as to any possibility of giving Righteousness and Life to any man under the Heavens ( under which all are concluded , and shut up ) to order things unto this issue , that so occasion might be given to glorifie his justice in the punishing of sin , and to Reveal his wrath from Heaven against all ungodliness and unrighteousness of Men ; as Rom. 1.18 . Had there been no sin , there had been no wrath ; and so no manifestation of Gods righteous judgment , no revelation of his wrath from Heaven against all unrighteousness of men upon this Earth . Now it was absolutely n●●●ssary with respect to Gods greater glory , that as his mercy , grace and Love should be manifested towards some ; as hath been already shewed ; so his just wrath and the power of it should also be made manifest against others who upon that occount are called Vessels of wrath and fitted to destruction ; as others are called Vessels of mercy , and aforehand prepared unto glory ; as , Rom. 9.22 , 23 , v. What if God willing to shew his wrath and to make his power known , endured with much long suffering the Vessels of wrath fitted to destruction· There are amongst men in this World Vessels of Wrath as well as Vessels of Mercy : As amongst men , Vessels have their denomination from that which they contain and are filled up with : So Vessels of Oyl , Vessels of Wine , Vessels of Water , &c. So here some are called Vessels of Mercy , because they are filled with Mercy , Grace and Love from God in and through his Son Jesus Christ ; and by this mercy , grace , and love of God in Christ to them , they are afore-hand prepared unto glory : So on the other hand , others are called Vessels of wrath , because they are the objects of Gods wrath , and by the fulness of Sin , when it is finished and grown ripe in them , they are fitted to destruction , and shall be filled with the infinite wrath of God , and that for ever : For their worm dyeth not , and their fire is not quenched ; as Mark 9.44 . Now such was the will , the sovereign will of God , that this warth of his , and the Power of this wrath should be manifested and shewed forth in the glory of it towards these Vessels of warth , what if God willing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as much as determining , resolving in ●he Council of his will : For here the word ( willing ) doth not signifie barely a consent of the will , that such a thing shall be done ; but a fixed purpose and Counsel of the Divine will determining and decreeing : To shew his wrath and to make his power known on the Vessels of wrath fitted to destruction . Now there had been no occasion for the revelation of this part o● the Divine will , and the shewing forth his wrath , and the making of his power know towards these Vessels of wrath , if sin had not once entered , and the Law by transgression been disabled as to the giving Man Life and Righteousness by the works of it ; yea , if there had been no sin , there had been no Vessels of wrath , nor any fitting of them to destruction . And thus the wise and holy God hath over-ruled Sin and the Transgression of his holy Law to his own glory , in the manifestation of these Vessels of wrath amongst Men in this World , and in the fitting of them to destruction ; and in taking occasion thereby to shew his wrath , and to make his Power known partly in this World , and more abundantly in that which is to come : So that all the patience and long-suffering of God towards these Vessels of Wrath , hath no other issue than by their continuance in Sin , and filling up the measure of their Iniquity , to ripen and fit them to destruction : And after the hardness and impenitency of their hearts to treasure up to themselves wrath against the day of wrath , and the revelation of the righteous judgment of God , as Rom. 2.5 , 6. And thus have we done with the Doctrinal Part : I proceed to the Application . Use 1. Hence we may infer and be informed that no Man can be justified by the light within him and by his obedience to that light ; there hath been a Generation of Men , amongst us , that have made a greater noise about the light within , and which they say is in ever Man in its measure and degree , and that by harkening to the light within , and obeying the same , a Man may be righteous , yea , become perfect , and ( as they have affirmed ) to be without Sin ; but let us a little examine the matter , and we shall quickly find the falshood of this boasting and confidence ; for this light , as they call it , is either true or false ; if false and not warranted by the Holy Scriptures , then it is not light , but darkness ; and as our Lord saith , Mat. 6.23 . If therefore the light that is in thee be darkness , how great is that darkness ? But we will suppose that this light which they speak of and affirm to be in every Man be true light in its measure and degree ; and if it be so , then at best it can be but the light of Gods Holy law , as the works of it is written in the Conscience of a Man : It can pretend no higher ; and then no Man that can pretend to the highest degree of that light , and of obedience thereunto , can possibly become righteous and be justified in the sight of God thereby : For then a Man might be justified by works of the law contrary to the clear light of the Holy Scriptures : But forasmuch as no Man shall or can be righteous and justified before God by the law and the deeds or works thereof in whatsoever manner or degree they can be performed by him : It is most clear , certain and plain , that no Man can be justified in the sight of God by the light within , nor by all his obedience thereunto . 2. Hence we may also infer , and be certainly ●formed , that no M●n can be justified in the sight of God by Morality or Moral Vertue ; Morality or Moral Vertue , is nothing else but obedience and conformity to the Moral law contained in the Decalogue or Ten Commandments , though generally it is restrained to the Duties of the Second Table : And many of the Heathens , ( who knew nothing of instituted Religion and Worship , which depend only upon Divine Revelation ) have attained unto divers Moral Vertues , and have therein excelled many called Christians , and many amongst the professors of Christianity , have made little pretence unto or Conscience of instituted worship further than the bare name of Religion , yet have been found amongst Men more Morally honest and vertuous than some others that have had a greater name & fame for Religion ; and thereby have attained more reputation and esteem amongst Men , than multitudes of loose pretenders to instituted Religion : Yet when all due encourgement and praise is given and allowed to Moral Virtue and Honesty where-ever it is found ; It must be affirmed and is certainly true ; that no man under the Heavens can be Justified in the sight of God by Moral vertue ; for then a man might be justified by the deeds of the Law : and that by the deeds of the Law in one part of it only , i. e. by the deeds of the second Table , when the deeds of the first are omitted . But for as much as by the deeds of the Law no flesh shall be justified in his sight ; it followeth as a necessary and undeniable consequence that moral vertue cannot justifie a man ; nor that any man can be justified by moral vertue in the sight of God ; and although there have not been wanting amongst the Philosophers of old , and amongst false Christians of latter times , who have by Disputing , Preaching and Printing , both with their Tongues and Pens endeavoured to exalt , magnifie and cry up Morality against the Gospel of our Lord Jesus Christ , and the righteousness of Faith ; yet have not been able to prevail in that attempt . 3 dly . Hence also we may as certainly infer and be informed that those that are justified in the sight of God , are not justified by inherent grace and sanctification : 'T is a great and a blessed truth , that all that are justified are also sanctified , as Titus 2.11 , 12. For the grace of God that bringeth Salvation , hath appeared unto all men ; teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present World : We will suppose that the Grace of God , is taken for the Doctrine of the Grace of God in Christ which hath appeared to all men , i. e. to Jew and Gentile ; by the Gospel that bringeth Salvation , i. e. the glad tidings of Salvation , and Salvation it self when it is believed and embraced in the heart of any man by Faith. Now this grace of God doth teach us , 1 st . Doctrinally when it is received only by a common and not saving Faith ; as Historical or Temporary Faith is such Faith as Devils , and wicked Men , and Hypocrites may have ; as James 2.19 , 20. Mat. 13.20 , 21 , 22. When it is thus received , it teacheth us Doctrinally , i. e. the Light of the Gospel of the Grace of God , that teacheth men the Doctrine of Salvation ; the righteousness of Gods Justification by Faith in Christ , teacheth us also To deny ungodliness and worldly lusts , and to live soberly , righteously and godly in this present World. Which particulars do expresly contain the whole and compleat Sanctification of the Heart and of the Life , i. e. in Mortification of Sin ; and all manner of Holy and Godly walking & conversation amongst men in this World : So that if any person pretending to this Doctrin of Justification , & righteousness by faith in Christ be otherwise than a Truly , Holy , Mortified , and Sanctified person he is self-convict and left without excuse ; as the Gentiles were by sinning against , and walking contrary to the light of Nature : So these loose Christians by sinning against and walking contrary to the Light of Grace , the fault is not in the Grace of God but in their own selves ; who hereby proclaim to all the World , that they have received this Grace or Doctrine of the Grace of God in vain . 2 dly . But then when this Doctrine of the Grace of God is imbraced sincerely and with a saving Faith , such as is the Faith of the operation of God ; as Col. 2.12 . And the Faith of Gods Elect , as Tit. 1.1 . And Like pretious Faith , 2 Pet. 1.1 . Then it doth effectually teach , and certainly work by the same Faith , all that Sanctification and Holiness of Heart and Life here mentioned : And so again , 1 Cor. 6.11 . And such were some of you , but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus , and by the Spirit of our God : So that the same holy Spirit of God which applieth Christ to our Faith for righteousness and justification , doth also apply Christ to us as and for our sanctification : And every person that is truly justified in the Name of the Lord Jesus , is also as truly sanctified by the Spirit ; and 't is as impossible for a justified person to be distitute of inherent Grace and Sanctification , as it is for a man living in the body to be so , without the Soul , James 2.26 . Nevertheless Justification and Sanctification , Righteousness imputed and inherent , are distinct and different things , and must fall under a distinct consideration ; and must not , cannot , be confounded ; They differ as the cause and effect , as the antecedent and consequent : and though inherent Grace and Sanctification doth always accompany the person justified ; yet inherent Grace and Sanctification is not that Righteousness by , or upon which any person is or can be justified in the sight of God : For inherent Grace and Sanctification is no more , can rise no higher than the writing of the Law in a mans heart , and so it is described and set out by God himself , Heb. 8.10 . Quoted out of Jer. 31.33 . I will put my Laws into their mind , and write them in their hearts : The work of grace inherent , is but the writing of the Law in the heart ; and all Sanctification and Holiness is but the outward expression of this Law internally written in the Heart : Now if a man could be justified in Gods sight by inherent Grace and Sanctification , he might be justified by the Deeds and Works of the Law ; and that by imperfect Deeds and Works too ; for such is sanctification , but the imperfect writing of the Law in the Heart ; and such are all even the highest attainments of inherent righteousness and acts of new and holy obedience in the Saints , but imperfect , Phil. 3.12 . And Rom. 7.22 , 23 , 24 , 25. Now forasmuch as No flesh can be justified in his sight by the Deeds of the Law ; it is manifest and followeth , by necessary ●●nsequence that no man can be justified by inherent sanctification and obedience ; seeing all inherent Sanctification and Obedience is but the writing of the Law in the Heart , and the Deeds of that Law so written . And that which some men have imagined and endeavoured to maintain ( that a believer is justified in the sight of God by Evangelical righteousness , i. e. his sincere obedience , or obedience of Faith : And that having obtained remission of sins through Faith in Christs blood , his Sincere or Evangelical obedience is accepted of God as if it were perfect ) will plainly appear to be a false , and unsound assertion , and most contrary to the truth of the Gospel ; for although both parts of this assertion be true in sensu divisio , i. e. in their different sense , and with respect to the different matters to which they do relate ; yet in sensu conjuncto , as they are confounded and referred to one and the same matter , they are utterly false and corrupt ; as namely , That a believer is justified by Evangelical righteousness is a blessed truth , if referred to the right subject and matter of justifying righteousness which the Gospel doth reveal : But this righteousness then is no other than the righteousness of God , i. e. the personal and perfect obedience and righteousness , which Christ who is God Man hath performed for us , and in our stead as the Second Adam and Head of the whole Church of the Elect ; And is therefore called , The righteousness of God , in opposition to all a mans own or inherent righteousness , Rom. 10.3 , 4. Phil. 3.9 . And that this is the only Evangelical righteousness , i. e. that only Righteousness which the Gospel doth reveal . For Justification is clear from Rom. 1.16 , 17. I am not ashamed of the Gospel of Christ , for it is the power of God unto Salvation to every one that believeth to the Jew first and also to the Greek : For therein is the righteousness of God revealed from Faith to Faith ; as it is written , the just shall Live by Faith , i. e. not in his own , but in the righteousness or another ; which is Jesus Christ : Who is the end of the Law for righteousness to every one that believeth , Rom. 10.4 . But if you will understand Evangelical righteousness of , and refer it to inherent grace and sanctification , then it is utterly false ; for then a man is justified by the Law and the Deeds of it ; Seeing inherent Grace and Sanctification is no other as hath been already shewed , And again , as to the other part of this Assertion , namely , that God doth accept the sincere Obedience of a Believer as if it were perfect ; is also a blessed truth , if you refer it to Sanctification only ; but if you refer it to Justification , it is utterly false : for no Righteousness of Man is or can be accepted of God as the matter of his Justification in his sight , as hath been already proved ; for that were for a Man to be justified by the Works of the Law , or his own Righteousness , which is contrary to the Scriptures : Now therefore , the sum of the matter is ; that no Righteousness can be mentioned or accepted of God in Justification , but the Righteousness of Christ only ; and although Inherent Righteousness , namely , Sanctification of Heart , and Holiness of Life in a Believer is accepted of God through Christ , as if it were perfect ; yet 't is so accepted as the truth and matter of his Sanctification , but not as the matter of his Justification , wherein none but Christ and his Righteousness can or ought to be mentioned . Use 2. Let the consideration of this truth caution and warn every man to beware and take heed how he goeth about directly or indirectly to establish his own Righteousness , or to seek Righteousness in and of himself by the Deeds and Works of the Law , i. e. by his own inherent qualifications , and internal or external acts of Obedience , and so become disobedient , and not submit himself to the Righteousness of God by Faith in Christ. The carnal Jews of old ( called Israel ) fell under this woful mistake ; Rom. 9.31 , 32. But Israel which followed after the Law of Righteousness , hath not attained to the Law of Righteousness ; wherefore , because they sought it not by Faith , but as it were by the Works of the Law : for they stumbled at that stumbling-stone : they followed after the Law of Righteousness ; i. e. they served God instantly day and night , as Acts 26.7 . they attended to all the services of the Law in Sacrifices , and costly Offerings , and toilsom as well as chargeable observances , in which they spared no cost , nor pains , but continued day and night , and that with zeal and fervency ; for so was that Service carried on by Sacrifices and Offerings of divers sorts and kinds , which were day and night made , and some of them continually before the Lord ; and when the old were 〈◊〉 moved , new were brought in and placed 〈◊〉 their room ; so that there was no vacancy no cessation , but a continued service day an● night , from one years end to another , an● this for the space of 2000 years ; and upo● this account , as they did , so they suffered muc● from the Nations round about , both near an● far off , and that with much constancy , no● shrinking , nor turning away from the servic● of their God in times of greatest danger an● tribulation , as the Histories of Ezra , Nehemiah , Daniel , and the 11th of the Hebrew● do abundantly declare : And yet they attained not to the Law of Righteousnss , wherefore ? because they sought it not by Faith , but as were by the Works of the Law : those words , as it were , are of great significancy ; shewing , that in the nature and scope of their Sacrifices they were directed unto Christ , and to seek Righteousness not by their own Works , and in themselves , but by Faith in Christ ; and this was their common Profession and Prophecies they had , and promises of Salvation by the Messiah , whom had they looked unto by Faith , and sought Righteousness by Faith in him , they had been safe : But they sought it , i. e. Righteousness , not by Faith , but as it were by the Works of the ●aw ; so that whilst they professed Christ , ●nd Faith in him for Righteousness , they closely and under-hand pursued their own Righteousness , and rested in the Law , and ●he Works thereof , and so miscarried ; and this was their stumbling-stone under so bright a Profession as they made to the contrary . Note . That these things are mentioned and quoted out of Heb. 11.32 — 37. not to impeach , or once to question the right Faith of those Worthies there mentioned ; or as if they obtained not the Righteousness of God ; for 't is said , verse 39. These all obtained a good report through Faith ; but to shew what things were done and suffered by the body of that People for many hundred years , and yet resting upon , and trusting to their own Works and Righteousness by the Law , they attained not unto the Righteousness of God ; i. e. the generality of them , most of them , through all those Generations , as is expresly declared , Rom. 9.31 , 32. For a Person or People may do much , and suffer much , and yet all in vain , when by a fleshly mind , resting upon these things as their own Righteousness , they submit not themselves to the Righteousness of God ; which is the same that the Apostle taketh for granted , 1 Cor. 13.1 , 2 , 3. and which he also plainly declareth , Gal. 5.2 , 3 , 4. and herein appealeth to themselves to be their own Judges , Gal. 3.3 , 4. And God grant that it be not our stumbling-stone also under so great a Doctrinal● Faith , and Profession of Justification by Faith , and not by the Works of the Law , that we may not secretly and under-hand closely pursue , and go about to establish our own Righ●teousness , if not directly , yet as it were by the Works of the Law : And it is that whic● the Nature of Man is very prone and strongly inclined unto , and therefore hath great need of caution and warning in this matter ; for God , who is jealous of his Glory , will search out this close Hypocrisie , and punish this dissimulation in us , as well as he did in them : And this new and late covering , which some have found out to hide their nakedness , will not be sufficient ; for what doth it avail them to say , that we are justified by Evangelical Righteousness , when this Evangelical Righteousness , as they call it , is not Christ's , but our own Righteousness ; our sincere , but imperfect Obedience ; this is to blind our selves , and mock God ; whilst we look one way , and row another ; this is as it were by the Works of the Law , to seek Righteousness , and not by Faith : And it were to be wished , that these men who make their boast , and talk so much of sincere Obedience under the notion of Evangelical Righteousness , and thereby darken counsel by words without knowledge , and confound the Doctrine of Justification with that of Inherent Grace and Sanctification , would first shew sincerity in submitting themselves to the Righteousness of God which is by Faith in Christ , and as sincerely deny their own Righteousness in point of Justification : And this would be a better evidence of their sincere Obedience to the Gospel of ●●sus Christ , than any they give without it : ●e not deceived , God is not mocked ; He that made the Eye , shall not he see ? and he that made the Ear , shall not he hear ? and he that formed the spirit of man within him , shall not he understand ? and search out this Idol hid amongst the stuft ? as it were by the Works of the Law. Turpe est Doctori quem culpa redarguit ipsum . Now to back this caution , and ( if it may be ) to fix it upon your spirits with the greater force , I shall add three Arguments against this attempting , or going about to establish your own Righteousness ; namely ; 1. This is certainly a vain and foolish attempt ; we may allude to Psal. 2.1 , 2. Why do the Heathen rage ? and the People imagine a vain thing ? the Kings of the Earth set themselves , and the Rulers take counsel togethe● against the Lord , and against his Christ. There have been those , who from the be●ginning of the World , and in all Ages an● Generations thereof , as they have had advantages , have attempted by all Humane Forc● and Policy against the Lord , and against hi● Christ , to oppress and exclude his Gospel and Spiritual Kingdom among men in thi● World ; but they have not succeeded ; they have been still frustrated and disappointed therein : For yet Christ sits as King upon his holy Hill of Zion , and there he shall sit and Reign by his Word and Spirit maugre all opposition of Hell and Earth : So that they have imagined a vain thing which they were never yet able to accomplish , nor ever shall be . So , let me tell you from the sure Word of God , that all such as have gone , and do go about to establish their own Righteousness , and not submit themselves to the Righteousness of God , have imagined , and do imagine but a vain thing , which they shall never obtain : For God hath said , and will not repent , that by the deeds of the Law no flesh shall be justified : And , God is not as man that he should lye , nor as the Son of man that he should repent ; hath he said , and shall he not do it ? or hath he spoken , and shall he not bring it to pass ? Numb . 23.10 . There have been those under the Old Testament that tried this attempt to the utmost , but were miserably disappointed in the Issue ; Rom. 9.31 . They attained not to the Law of Righteousness ; and shall any think to succeed better under the New Testament , where the Light is more clear , and the utter impossibility of this attempt so plainly declared , that he that runs may read : And what a foolish and absurd thing is it , to attempt that which a man knoweth , or may know before-hand he shall never be able to accomplish ? 2. This is also a sinful as well as a vain attempt , and therefore beware and take heed of it , it is disobedience in the highest degree ; 1 Pet. 2.6 , 7 , 8. Verses This is Spiritual wickedness , and therefore greater Spiritual wickedness is that which hath in it spirits of wickedness , and therefore more strong and vigorous . We see by experience a little quantity of Spirits extracted by Art , hath much more vigour and strength in it than a far larger quantity in the common bulk . Where the spirits are not united but dissipated in the common matter ; vis unita fortior : Here are the spirits of many sins united in one , in this going about to establish a mans own righteousness in opposition to the righteousness of God. For , 1 st . Here is the Sin of ignorance , not 〈◊〉 invincible ignorance , for that cannot be i●●puted as Sin to any ; but of willful or willin● ignorance , as the Apostle Peter reproves th● scoffers of the last times , 2 Pet. 3.5 . 〈◊〉 this they are willingly ignorant of , &c. The● might have known if they would , but the● were not willing to know ; they were willing to be ignorant ; that so they might scoff th● more freely at the promise of his coming ▪ And so here men are willingly ignorant o● Gods righteousness , that they might establish their own ; So Rom. 10.3 . For they being ignorant of Gods righteousness and going abou● to establish their own righteousness ; have not submitted themselves to the righteousness of God. And v. 2. For I bear them record , they have a zeal of God , but not according to knowledge . This ignorance and want of knowledge 〈◊〉 them is no extenuation or excuse of their sin , but an aggravation of it ; as that whereby they , i. e. the Jews , are left without excuse , because they might and ought to have known better ; seeing the whole dispensation & aeconomy of the Ceremonial Law was in the proper scope and tendency of it to lead them out of themselves unto Christ , to seek righteousness by Faith in him , and upon this account they are as much without ●xcuse as the Gentiles were , Rom. 1.19 , 20. Who when they knew God or might , have ●nown him , yet did not glorifie him as God. 2 ly . Here is the Sin of Enmity and Rebellion of the Will against God ; They submitted not themselves to the Righteousness of God ; ' ●is a Meiosis wherein more is implyed than exprest : They submitted not , but rebelled and set themselves against the Righteousness of God , from the enmity of their Carnal mind : And Christ saith unto this Generation of Men , John 5.40 . And ye will not come unto me that ye might have Life . 3. Here is the Sin of Pride : Going about to establish their own , they submitted not themselves to the righteousness of God ; Going about to establish their own Righteousness ; here is the Pride of mans Heart , he will exalt himself , he will have somewhat of his own ; he will exalt his own Righteousness against the Righteousness of God ; and such is the Pride of man by nature , that if he cannot have Righteousness and Life in himself , he will not be beholden to another for it ; and if left to himself , will rather perish eternally than go out of himself to seek Righteousness and Life in Christ. 4 ly . Here also is the Sin of obstinacy an● willful re●using and rejecting the Righteousness of God in Christ , though infinitely be●ter than their own ; and persisting therei● in opposition to all the clear Light of God Word , and those convictions of the Spirit fastned thereby upon their minds : As the holy man Stephen tells them plainly , Act ▪ 7.51 . Ye stiff-necked and uncircumcised i● Heart and Ears , ye do always resist the Holy Ghost : As your Fathers did , so do ye . So that all these things with some others which might be mentioned , do make it plainly appear to be a very sinful and wicked attempt in ; man to go about to establish his own Righteousness . But , 3. It is also a very dangerous attempt , none can engage in this attempt but with the utmost peril and loss of his Soul , if persisted in a mans own righteousness is a stumbling stone , at which they stumble ; and so fall and perish eternally : So fall upon that stone which breaks them to pieces , and provoke till it falls upon them and grinds them to powder : Namely , Christ the Foundation stone in Sion ; So Rom. 9.32 . For the● stumbled at that stumbling stone , as it is written , Behold I lay in in Sion a stumbling stone and rock of offence . But who are they that stumbled ? But those that sought not Righteousness by Faith in Christ , but as it were by the works of the Law : And wherefore did they stumble at Christ and his Righteousness ? But because they went about to establish their own : Their zeal , their madness for a Righteousness of their own made them blind and not able to see the Righteousness of God , made them enemies unto , and haters of Christ , and his Righteousness ; and in all the world none such enemies to Christ , and the Righteousness of God as these ; none such inveterate Persecutors of Christ and his Holy Apostles , and that spake against the things Preached by them , as these men did contradicting and blaspheming , Act. 13.45 . 1 Thes. 2.15 , 16. Their Zeal for their own Righteousness and made them exceedingly mad , raging and foaming out their own shame against the truth of the Gospel , viz. The Doctrine of Free Grace and Justification by Faith in Christ alone , without the Deeds or Works of the Law. Use. 3. This Doctrine speaketh by way of Exhortation , and that first to Sinners , and secondly to Saints ; first to them that are out of Christ , and secondly to them that are in Christ. 1. To Sinners and such as are out Christ ; if there be no hope for you , no po●sibility for you to obtain Righteousness an● Justification by the works of the Law in th● sight of God ; then be Exhorted to escap● for your Lives , and fly for refuge unto Jesu● Christ the hope , the only hope , the 〈◊〉 hope set before you in the Gospel : Yo● have no hope by the Law , but there 〈◊〉 hope for you in Jesus Christ : Grace for th● greatest Sinners in the World. There i● hope in Christ for the Jew and for the Gentile : There is no man upon Earth so holy that can be justified by the deeds of the Law ▪ And there is no man upon Earth so sinful and wicked but he may obtain Righteousness and be justified by Faith in Jesus Christ ▪ Rom. 9.30 . What shall we say then , that th● Gentiles who followed not after the Law of Righteousness , have attained unto righteousness , even the Righteousness which is of Faith Oh therefore make haste and fly for refuge unto Jesus Christ. The true Heirs of Promise , Heb. 6.17 . are described by this Character , ver . 18. Who have fled for refuge to lay hold upon the hop● set before us . And all that are or shall be Heirs of Promise must and shall fly for refuge to lay hold upon this hope , which is Jesus Christ , who is entered within the vail ; who when he had by himself purged our sins and brought in everlasting Righteousness for us ( as Dan. 9.29 . To make an end of sins , and to bring in Everlasting Righteousness , ) sate down at the right hand of the Majesty on high , Heb. 1.3 . Now here is hope set before you in Christ , fly for refuge and lay hold upon it by Faith ; and so lay hold on Eternal Life , and lay hold on Everlasting Righteousness ; for Christ is Eternal Righteousness , and Eternal Life to all that lay hold on him by Faith ; Who have fled for refuge . Here is a reference and allusion to the Cities of refuge set apart by Gods special appointment from amongst the Cities of Israel ; which were in number six , in convenient places , and at convenient distances from all parts : To the end that he that had slain a man at unawares might fly , and there find refuge and safety from the Avenger of blood , Numb . 35.10 . — 16. These Cities of refuge were Types , and did point unto Jesus Christ ; the Holy Ghost thereby signifying and testifying before-hand Christ the True and Spiritual Refuge to Sinners amongst men , from the Avenger of Blood ; with the vindictive and revenging Justice of God , and his Infinitive Wrath gone out in pursuit of all guilty and bloody Sinners , and Violaters of his Righteous and Holy Law : And the benefit of these Cities of Refuge was not only extended to the Jews but also to the Strangers ▪ as v. 15. The Holy Ghost plainly testifying hereby the extent of this true Refuge in Christ unto the Gentiles as well a● to the Jews ; and that all that fled unto him should be safe , and escape the pursuing Vengeance and Wrath of God due unto Sin and the Transgression of his Holy Law ; and the assurance of Safety and Refuge to Sinners flying unto Christ , both of the Jew and of the Gentiles , is laid in Christ , bearing their Sins , and fulfilling the Righteousne●● of the Law for them : It being an Act o● Glorious Justice as well as an Act of Sove●raign Mercy and Grace in the Father to just●●fie him that believeth in Jesus , as Rom. 3.26 and Isa. 53.11 . That he might be ju●● and the justifier of him that believeth in Jesus ▪ And my Righteous Servant shall justifie m●●ny , for he shall bear their iniquities . O● ▪ therefore Sinner thou needest not fear Refug● in Christ ! Seeing not only the Grace an● Mercy of God , but his Justice also , to whic● I may add his Faithfulness and Truth in 〈◊〉 Word and Promise are thy security : O● ▪ therefore Sinner fly for Refuge to lay ho●● upon this hope which is set before thee , and which is sure and stedfast , and entereth in within the Vail : And for the setting home this Exhortation , I shall add three Motives and give three Directions , and so conclude this first branch of the Exhortation . Motive 1. Sinner know that necessity is upon thee ; thou must fly , or die ; and therefore I may say to thee as the Angels did to Lot when Sodom was destroyed , Gen. 19.17 . Escape for thy Life , look not behind thee ; neither tarry in all the plain : Escape to the Mountain lest thou be consumed . There was an absolute necessity upon Lot in his present case to escape out of Sodom , to escape to the Mountain , or to be consumed in the Fire of Gods Wrath that was kindled against Sodom and the Cities of the Plain : And so it is with thee Sinner , Escape for thy Life , and haste thee unto Jesus Christ ; for if the Avenger of Blood in pursuit of thee , doth overtake thee out of Christ thou art a dead man , a lost and undone man for ever , and wilt be consumed in the Fire of Gods Wrath and Holy Indignation that is already kindled , and will burn Eternally to the consuming all Unbelieving and Impenitent Sinners who live and dye out of Christ ; and are not found in him , i. e. united to him by Faith , sprinkled with his blood , and cloath●d with his righteousness . Oh! therefore fly unto Christ and get into him , and so keep the blood of sprinkling lest he that destroyeth the first-born should touch thee , Heb. 11.28 . 2 Motive . Here is Refuge prepared and provided for thee in Jesus Christ : How miserable were Man , guilty Man , faln under Sin , and under the Curse of the Law , and the Wrath of God , if there were no Refuge fo● him , no way to escape ? The condition o● Man , of every Man , would then be desperate ; as helpless and hopeless as that of the Devils ; but blessed be God the case is no● so with faln Man as it is with the faln Angels ; Grace , free Grace hath put a difference ; oh let us adore God in it , and cry ▪ Grace , Grace to it ! there was no Christ to take the Nature of Angels , or to take hold o● Angels , as the word signifies , Heb. 2.16 . Bu● blessed be God there was a Christ found to take the Seed of Abraham , to make an en● of Sins , and to bring in Righteousness t● faln Man ; and now Salvation is ready ▪ Righ●eousness and Eternal Life is ready : O● therefore fly unto Christ , and take Refuge i● him , and lay hold upon the Hope that is in Christ for thee ! 3 Motive . Yea this Refuge is not a Refuge afar off , but a Refuge near , a Refuge at hand ; 't is but st●pping out of thy self , and thine own Righteousness , and thou art presently in Christ , in this sure Refuge . Great care was taken by God's Appointment , that the Cities of Refuge should be in convenient places , not too far off , lest the distance should discourage the guilty Man-slayer , and give advantage to the Avenger of Blood to prevent his escape thither : But the Cities of Refuge were near both to them that lived in the Land of Canaan , and also to them that lived beyond Jordan ; on the one side of Jordan , and on the other , that all might have opportunity and encouragement to fly thither ; Numb . 35.14 . Yea these Cities of Refuge , as they were to be near , so the way was to be prepared and made plain , that there might be no letts or hinderances in the way of the poor guilty Man slayer , that was to fly for his Life ; Deut. 19.3 . Thou shalt prepare thee a way , and divide the Coasts of the Land ( which the Lord thy God giveth thee to inherit ) into three parts , that every Slayer may flee thither . Even so it is with respect to the true Spiritual Refuge in Christ , 't is a Refuge near at hand , and not afar off , that every guilty Sinner may fly unto it : So that no Sinner hath reason to complain and say , Who shall ascend up into Heaven ? i. e. to bring Christ down from above ? or who shal● descend into the deep ? i. e. to bring Christ back from the dead ? No Sinner , say not in thine heart , nor think that this Refuge is far off ; for the Word is nigh thee , even in thine heart , and in thy mouth ; i. e. the Word of Faith that we preach , Rom. 10.6 , 7 , 8. And if thou wilt yet ask and further enquire , what this Word of Faith is ; read Rom. 10.9 . That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thy heart , that God hath raised him from the dead , thou shalt be saved . What is nearer than that which is in thy heart and in thy mouth ? Well , so near is Christ unto every Man , unto whom the Gospel is Preached : Christ that came down from Heaven into the Humane Nature ; the Word that was made flesh , and dwelt amongst us , and did in the flesh of Humane Nature bear our sins , and die for us , is risen again from the dead , received up into Glory : I say , this blessed Jesus is brought near to us in the Gospel ; that if we believe in him we shall be saved ; in him , i. e. even Jesus who hath delivered us from the Wrath to come ; 1 Thes. 1.10 . And as Christ who is our Refuge is near ; so the Way is prepared , the Vallies are ex●lted , and the Hills are laid low , the Stumbling blocks are gathered up long ago ; Isa. 40.3 , 4 , 5. compared with Luke 3.4 , 5 , 6. So that Sinner , here is now no Valley , whose depth should affright thee ; no Mountai● whose height should discourage thee ; no Stumbling-block left to hinder thee in this flying for Refuge unto Christ ; therefore Sinner , take courage and fly to Christ , and lay hold upon the Hope set before us ; and as God hath levelled all that was betwixt Jew and Gentile , and prepared his way , that every guilty Sinner , both of the Jew , and of the Gentile , might have free access unto , and acceptance with his Son Jesus Christ ; lay no Stumbling-blocks and put no difficulties in your own way , when God puts none ; but fly for Refuge unto him , and be safe ; be happy for ever : But take along with thee these three Directions . Direct . 1. First of all ; Be speedy in your flight , make no delay ; tarry not ; delays are dangerous and opportunities , blessed opportunities , are many times thereby lost . To day if ye will hear his voice , harden not your hearts ; as Heb. 3.15 . And again , To day , while it is called to day ; Heb. 3.13 . And again , Now is the accepted time ; this is the day of Salvation ; 2 Cor. 6.2 . And again saith the Voice of God by his own Son to Jerusalem ; Oh that thou hadst known , at least in this thy day , the things that belong to thy peace ; but now they are hid from thine Eyes ; Luk. 19.41 , 42. Commonly men fly in haste , and take hold of the present opportunity to avoid the danger feared ; so must thou do Sinner , if thou art upon thy flight to Christ for Refuge ; take hold of the present opportunity , which if lost , may perhaps never be recalled or recovered ; you know what folly it was in him , who said call Time again ; no , Time past cannot be recalled : The motion of Time is not retrograde , like the Wheels in Ezekiels Vision ; which Went straight forward and turned not as they went : So doth Time , Vestigia nulla retrorsum . Well Sinner , thou hast a Day now , a Blessed Time now ; a Day of Grace , a Time when Light shineth into thy Heart , Convictions are upon thy Conscience ; thou hast a sense of Sin , and feeling of thy Guilt ; tremblest under awakened Apprehensions of the Wrath of God justly due to thy Sin ; seest thy Refuge to be only in Christ ; hast some kindlings of Divine Love and Affection , some warm Desires unto and Breathings after Christ and Grace : Oh Sinner make use of this Blessed Time , and lay hold of this Pretious Season ; and now or never , take thy flight and speed thee away to Jesus Christ who calleth thee ! And let thy Heart answer , Behold , I come unto thee ; for thou art the Lord my God. Lose this Season , and lose all ; lose this Season , and lose thy Soul ; lose this Season , and thou art Lost for eve● ; for ought thou knowest : Thou canst not assure thy self , nor can any Man under the Heavens assure thee of another Day , of a Morrow : No , no , To Day if you will hear his voice ; there is no Morrow mentioned in all the word of God in this case ; there is no m●rrow in the Promise , therefore thou canst not expect it ; no Morrow in the command , therefore thou canst not work in it : Thou mayest repen●● and believe the Gospel whilst it is called to Day ; but if thou staiest till to Morrow it may be it will be too late ; there is but a Day of Grace , and there is no Morrow to succeed : Jerusalem had her Day , and Esau had his Day ; but no Morrow , no afterward : No , no , then it was too late ; read Luke 19.4 . Heb. 12.17 . Direct . 2. Be steady in thy flight and persist in thy course ; hold on thy way till thou arrivest at , and beest got into the City of Refuge : The guilty Man-slayer , was not safe till he got to the City of Refuge ; he was as lyable to fall and perish by the hand of the Pursuer and Avenger of Blood at the Borders of the City of his Refuge , as he was when further off . 'T is not his being not far off that would do ; Thou art not far from the Kingdom of God , saith Christ to the Lawyer that answered well ; but he was not in the Kingdom of God for all that . And whether he ever went on and got in afterward we do not find . You know who said unto Paul , Thou almost persuadest me to be a Christian ; but we find not that he ever became an altogether Christian. 'T is not thy making some progress toward Christ that will secure thee ; but they getting into Christ , and they being in Christ , 1 John 5.20 . Rom. 8.1 . They that were near the Ark , perished in the Waters of the Flood as well as they that were further off ; none were saved but they that entred in : Multitudes there are that seem not far off from Christ , yea many that seem near unto him ; but none can be saved but such as are in him . Direct . 3. Those that fled to the City of Refuge , were to abide therein , and not to venture out of it , at least till the death of the High Priest ; for if the Avenger of Blood found him afterward wandring abroad , he might fall upon him and slay him , Numb . 35.25 , 26 , 27. Even so Sinner , thou must not only refuge thy self in Christ for a time , and then wander away after thy own lusts , worldly interests , or thine own righteousness afterward , but thou must abide in Christ all the days of thy life , and never draw back through an evil heart of unbelief ; as Heb. 3.12 . And thou must persevere in thy Faith , and in thy course of Holiness ; and hold fast the rejoycing of thy hope unto the end ; or else thou must lose all at last ; Heb. 10.38 , 39. 'T is a dangerous thing , when thou hast put thy hand to the Plough , to look back , and remember Lot's Wife , who escaped out of Sodom , and yet afterward looking back , was turned into a Pillar of Salt : 'T is ill for them that begin in the Spirit , and do afterward end in the Flesh : 'T is dangerous turning back from Christ , and tacking about again to the World as Wind and Tyde serve : We read of many that did so , but never recovered their former Faith and Profession ; Joh. 6.66 . From that time many of his Disciples went back , and walked no more with him . And the Apostle Peter tells us ; It had been better for them not to have known the way of Righteousness , than after they have known it , to turn aside from the holy Commandment delivered to them ; 2 Pet. 2.20 , 21. For it is happened to them according to the true Proverb ; The Dog is turned to his old vomit again , and the Sow that was washed to her wallowing in the mire ; v. 22. And ill it is for those that have sought to be justified by Faith in Christ , to go back again to the Works of the Law ; Gal. 5.4 . Christ is become of none effect unto you whoever of you are justified by the Law , ye are faln from Grace ; therefore having fled for Refuge unto Christ , abide in him as your Refuge . 2d Branch of Exhortation . This Doctrine speaketh by way of Exhortation unto Saints , unto Believers , unto them that are in Christ , and as true Heirs of Promise have fled for Refuge to lay hold upon the Hope that is s●t before them , which is Christ ; I say it speaks unto them by way of Exhortation , unto three things . 1. To rejoyce in Christ Jesus . The poor guilty Man-slayer , when he had fled and got into the City of Refuge , rejoyced in his Refuge , because there he was safe and quiet , and the Avenger of Blood could not touch him there : So it becometh you much more to rejoyce in Christ Jesus , your Refuge ; for here in Christ you are safe and quiet , the Guilt of Sin , the Curse of the Law , and the Avenging Justice and Consuming Wrath of God cannot touch you here in your Refuge ; Rom. 8.1 . There is therefore now no condemnation to them that are in Christ ; Gal. 3.13 . Christ hath redeemed us , from the Curse of the Law , being made a Curse for us ; and 1 Thes. 1.10 . Even Jesus , which hath delivered us from the Wrath to come . Oh therefore rejoyce in Christ Jesus , because ye are safe and quiet ; your Souls are safe ; you are now safe for ever , for ever ! Psal. 107.30 . Then are they glad , because they are quiet or safe , i. e. from their former dangers and fears . Oh Believers ! be glad because ye are safe arrived in Christ your Harbour , your Refuge , and now ye are quiet and safe from your former dangers and fears ; we which have believed do enter into rest ; Heb. 4.3 . To rejoyce in Christ Jesus , doth imply three things ; namely , 1. Thankfulness : The poor guilty Man-slayer is thankful for the City of Refuge , and for that he is got into the City of Refuge ; he bows and worships God in thankfulness , and blesses God who appointed the City of Refuge , and blesses God that he is now got into it : So ye that are got into Christ , your spiritual and heavenly Refuge , bless God , and be thankful for Jesus Christ , and that ye are now got into Christ ; all is of grace , of free grace , that Christ was given to be a Refuge to guilty Sinners pursed by the Law and Curse , and that ye were enabled to flee unto him in your distress ; oh give the praise and glory to the God and Father of our Lord Jesus Christ ; Ephes. 1.3 . Blessed be the God and Father of our Lord Jesus Christ ▪ who hath blessed us with all spiritual blessings in heavenly places in Christ : And again , Col. 1.12 , 13 , 14. Giving thanks to the Father , &c. And Rev. 1.5 . Unto him that hath loved us , and washed us from our sins in his own Blood ! 2. Satisfaction , compleat satisfaction and content ; the Lot is faln to you in a pleasant place ; ye are now in the best state that ever you were in , or that you can be in on this side Heaven . The poor Man-slayer hath perfect satisfaction and content in his City of Refuge ; and though he may want many things , yet he hath that which is better than all , which is best of all , and upon that account he rejoyceth in full contentation , satisfaction and well-pleasedness with his condition : So ye that are in Christ , have infinitely more reason to be satisfied , and rejoyce in a holy contentation and well-pleasedness in Christ ; for though you may want many outward comforts ; yea , though you may suffer many afflictions and troubles in this world , yet you have that in Christ which is better than all worldly comforts ; and which will infinitely weigh down and out-ballance all worldly afflictions and troubles . Oh! therefore rejoyce in Christ Jesus in a holy contentation and well-pleasedness in Christ. Oh Christian ! let thy heart in this answer to the heart of God ; for the heart of the Father doth rest in Christ in a perfect satisfaction , complacency and delight ; Mat. 3.1 . This is my beloved Son in whom I am well pleased . If the heart of God thus rests in Christ , and is well pleased , let thy heart do so too . 3. Reioycing in Christ Jesus doth imply a holy relyance upon him alone , and resting upon him for all , and that with firm trust , and u●most dependance . The poor guilty Man-slayer trusts in his City of Refuge makes it his strong Tower and Rock of defence to save him , and in confidence thereof he bid● defiance to Death it self , and to all danger , and triumphs in this confidence over all his Enemies , and saith , Who is he that shall harm me ? Here he can look upon , and talk with his Enemy , the Avenger of Blood , without danger , and without fear : Why even so ye that are in Christ should rejoyce in Christ Jesus in a holy relyance and resting upon him alone for all your Salvation ; upon his Blood to cleanse you , and his Righteousness to cloath you , his Wisdom to direct and conduct you , his Power to preserve you , his Merit to obtain all for you , and his Spirit to work all in you : Oh thus live by Faith , and rest upon Christ for all : Oh Christian ! this is indeed right living by Faith , and walking by Faith , when thou livest out of thy self upon another , i. e. Christ , and when thou walkest through all the darkness and wickedness of this World in a steady and firm dependance upon Christ thy Refuge , thy Rock and House of defence to save thee , thy Righteousness , thy Wisdom , thy Sanctification and Redemption ! here thou mayest talk with all thine Enemies , and throw the Gantlet to them all in a holy triumph and rejoycing against That they can do against thee , and say as Rom. 8.33 . Who shall lay any thing to the charge of Gods Elect ? And as verse 34. Who is he that condemneth ? it is Christ that died ! And as verse 35. Who shall separate us from the Love of Christ ? shall tribulation , &c. As vers . 35 , 36. and conclude as a Conqueror , ( yea more than a Conqueror through him that hath loved thee ) as vers . 38 , 39. 2. Next to rejoycing in Christ Jesus , be exhorted from this Doctrine , to put no confidence in the flesh ; Phil. 3.2 . Rejoyce in Christ Jesus , and have no confidence in the flesh ; these two must go together in the heart and walking of a Christian : You cannot rejoyce in Christ Jesus , if you have , or put any confidence in the flesh ; and ye cannot have confidence in the flesh , if ye do aright rejoyce in Christ Jesus : To have confidence in the flesh , is to have trust and confidence in the Law , and in the Deeds and Works of the Law , done by you either before or after your laying hold upon Christ as your Refuge ; the internal Deeds of the Law , which are the qualifications , virtues and graces of the mind , and the external Deeds of the Law , which are the external actions of thy Life and Conversation , both with respect to God and Man done and wrought in conformity to the holy Law of God , so far as thou art able to reach it : The Duties of the first Table and of the second ; those which respect Religion toward● God , and those which respect Righteousnes● towards Man , as they are or can be performed by thee ; these all are comprehended in the word flesh ; as appeareth plainly by the Apostle ; Phil. 3.4 . Though I might also have confidence in the flesh , if any other man thinketh that he hath whereof to trust in the flesh ; I more : And then he addeth all his Legal qualifications , priviledges and performances before his Conversion ; v. 5 , 6. Circumcised the eight day , &c. and then he adds all his own Righteousness of the Law in the internal and external Deeds of it after his Conversion and Faith in Christ ; v. 9. And be found in him , not having mine own Righteousness , which is of the Law ; but that which is through the Faith of Christ , the Righteousness which is of God by Faith : So that all his own Righteousness both before and after Conversion , he sets in opposition to the Righteousness of God by Faith in Christ ; and this , all this that is , a mans own Righteousness , he calleth flesh , and forbids and denies any confidence or trust to be put in it , either by himself , or by any other man ; so as that he or any other person should think or judge , or reckon himself righteous and justified in Gods sight by his own Righteousness , either of inherent qualifications or external obedience ; no , no , this is abominable ; this the Apostle abhors in himself , and deters all others from : But on the other hand , to trust alone unto Christ , and rely and depend upon the perfect Righteousness of Christ , which is the Righteousness of God , and is made ours by Faith , and not by Works ; this is to rejoyce in Christ Jesus ; but to have confidence in our own Righteousness ; this is to have confidence in the flesh : And there are two reasons why all a mans own Righteousness is called flesh ; 1. Because it is weak and unable to bear the weight of mans hope and confidence as touching his being righteous thereby , or justified before God ; and thus the Horses of the Egyptians are said to be flesh , not spirit , because of their weakness and inability to answer the sinful trust and confidence which the Jews had in them ; Isa. 31. v. 3. And 2. Because it is polluted , sinful and unclean by the infirmity and imperfection of grace in the best , and by the mixtures of sin and corruption that attend us in our best Duties ; as Isa. 64.6 . But we are all as an unclean thing , and our Righteousnesses are as filthy Rags , and therefore not to be trusted in and relied upon when we come before , and have to do with God. Now therefore , ye that are in Christ , and desire to rejoyce in Christ Jesus , have ; see that ye have no confidence in the flesh : covet earnestly the best gifts ; strive after the highest attainments of inherent grace and holiness , but trust not to , put no confidence in your own Works and Righteousness ; for by the Works of the Law there shall no flesh be justified in his sight . 3. And last of all ; See that ye worship God in the Spirit ; Phil. 3.2 . For we are the true Circumcision which worship God in the spirit , rejoyce in Christ Jesus , and have no confidence in the flesh : So that to your rejoycing in Christ Jesus , and having no confidence in the flesh , you must add this also ; To worship God in the spirit . Now to worship God in the spirit implieth these three things ; namely , 1. To Worship God in the Spirit , is to Worship God in Christ ; those of the Concision spoken of in the beginning of Phil. 3. Who trusted to Circumcision and the Works of the Law , or their own Righteousness , Worshipped God in the Deeds and Works of the Law , which the Apostle here calls Flesh ; and so they Worshipped God not in the Spirit , but in the Flesh : They rested in their own Deeds and Works , and looked not to Christ Jesus who was the End , Perfection , and Substance of the Ceremonial Law. And so indeed their Worship terminated in their own Righteousness , and they did not by Faith go out of themselves unto Christ and his Righteousness ; and so they did not Worship God in the Spirit , i. e. Evangelically and by Faith in Christ ; but legally and presuming upon their own Merit and Worthiness without Christ ; and so all their Worshipping was Carnal and in the Flesh , after the Old Covenant and Works ; but not Spiritual and Evangelical , i. e. after the New Covenant and Grace . To Worship God therefore in Christ , and by Faith in him as your only Righteousness , and always to come unto the Father by the Son ; this is indeed to Worship him in the Spirit relying upon his Mediation , Merit , Blood , and Righteousness as the Mediator of the New Covenant , and not upon the Old Covenant and Works . 2. To Worship God in the Spirit , is to Worship him sincerely and with a true heart ; and thus to Worship God in the Spirit , is to Worship him in truth , Joh. 4 23 , 24. But the hour cometh and now is , when the true Worshippers shall Worship the Father in Spirit and in Truth ; for the Father seeketh such to Worship him : God is a Spirit , and they that Worship him , must Worship him in Spirit and in Truth . These Concisionis● did Worship God not in Truth , but i● outward Shew and Hyporisie ; for they Worshiped him in the outward Circumcision o● the Flesh , ; but the inward Circumcision of the Heart , which is in the Spirit , and Soul ▪ and Mind , that was wanting , that they looked not after : Thus , whilst they doted upon , and boasted of the external Sign , they lost , they minded not the thing signified , i. e. the internal Grace and Spirit ; and there was not that in the Heart and Spirit within , that might accord and stand with , and answer to Circumcision without , i. e. the Answer of a good Conscience ; no , the Conscience was neither sprinkled with the Blood of Christ , nor sanctified by his Spirit ; and hence they did not , they could not draw near to God with a true heart , nor in that full assurance of Faith that God would either hear or accept them in their Worshiping of him : A guilty Conscience , and an unsanctified Heart is always hypocritical , and playeth false and loose in worshiping God ; hence Heb. 10.22 . Let us draw near with a true heart , in full assurance of Faith , having our hearts sprinkled from an evil Conscience , and our bodies washed with pure water ; and the heart must first be sprinkled from an evil Conscience , and body washed with pure water , by the Blood and Spirit of Jesus Christ , before any Man can worship God in Spirit and in Truth ; and I do , and dare too affirm it from the Word of God , that there is not a true and spiritual Worshipper of God in all the World , but such as are so inwardly sprinkled and washed with the Blood and Spirit of Jesus Christ ; all others do worship God carnally and hypocritically , not in Spirit , and in Truth , not sincerely and inwardly : Oh therefore , you that are in Christ , see , look to it , that you worship God in the Spirit , and in Truth , for else there is none in all the World to do it . 3. To worship God in the Spirit , is to worship him in and according to his own holy Institutions , Ordinances and Appointments , and not according to Humane Inventions , not according to Mens Traditions ; there is neither Spirit nor Truth in that Worship that hath not the stamp of Divine Authority upon it : Voluntary Humility and Will-worship , and all things of mans devising in the Worship of God , and that hold not the Head Christ Jesus , can minister no grace or spiritual nourishment to the Members and Joynts of the Body ; Eph. 4.16 . compared with Col. 2.18 , 19 , 20 , 21 , 22 , 23. A little Leaven will leaven the whole lump , and a little Superstition and Will-worship , after th● Doctrines and Commandments of Men , 〈◊〉 render the whole Worship vain and fruitle●● to your selves , as well as displeasing , provoke●ing and unacceptable to God ; and so whe●● all the ends of Worship are lost , it becom● altogether vain ; as Mat. 15.9 . But in va●● they do worship me , teaching for Doctrine t●● Commandments of men ; and who hath ●●●quired these things at your hands ? will 〈◊〉 day dash in pieces the confidence of all suc● Worshippers , and evidence the vanity , as we●● as the impiety of all such Worship : Human● Traditions and Impositions of Men unde● what name or pretence soever , whether of E●●clesiastical , or of holy learned and judicio● persons , or the Authority of the Civil Magistrate , are not sufficient to warrant us i● our worshiping of God : No , no , we mu●● to the Law , and to the Testimony ; and i● they speak not according to this Word , ther● is no light or morning in them : And whe●● men have once rejected the Word of th● Lord , what Wisdom is in them ? yea wha● Holiness is in them ? what Learning is in them ? yea , professing themselves to be wise , they are become fools ; and why then should you that are in Christ follow them , or be led by them , wherein they do not follow Christ , or are led by his Word and Spirit ? 'T is time for us to leave them who have left the Head Jesus Christ , and have gone a whoring from under their Gods : What though all the World wander after , and worship the Beast ? yet those whose names are written in the Lambs Book of Life , must not comply with them ; Rev. 13.7 , 8. Ye that are in Christ are the Temple of the Living God ; for God hath said , I will dwell in them , and walk in them : What agreement hath the Temple of God with Idols ? wherefore come out from amongst them , and be ye separate , saith the Lord , and touch not the unclean thing ; 2 Cor. 6.16 , 17 , 18. And again , Rev. 18 4. And having therefore , dearly Beloved , these promises , viz. of God's receiving us , and of being a Father to us , and our being his Sons and his Daughters ; as before ; Let us cleanse our selvet from all filthiness of the flesh and of the spirit , perfecting holiness in the fear of God ; 2 Cor. 7.1 . And let it be considered by you , that if you be rejected of the World for not worshiping with them after their Rudiments , ye shall be received of God in Christ , as the true Worshippers , that worship him in spirit and truth , i. e. that worship him in Christ sincerely , and according to his own Institution ; and whether it is better to please God or Men ; to be rejected of Men , and to be received of God ; or to be received of Men , and rejected of God , judge ye ; for to be j●stified by Works and our own Righteousness ; and to worship God by Humane Inventions , are equally hateful and abominable with God , tho' highly esteemed amongst Men ; Jer. 44.4 . Oh do not this abominable thing that I hate ! And Luk. 16.15 . Ye are they , which justifie your selves before Men , but God knoweth your hearts ; for that which is highly esteemed amongst Men , is abomination in the sight of God : And for us to think within our selves , that we can be justified in the sight of God by our own Works or Righteousness ; or that we can worship God by Humane Inventions , or Mens Traditions , is to think that God is altogether such an one as our selves , for which certainly he will reprove us ; Psal. 50.21 , 22. And there is a secret ▪ yet strong connexion betwixt these two grand Errours ▪ viz. to be justified by Works , and to worship God by and after our own Inventions ; for they commonly go together , and stand and fall together : And those that are corrupt or loose in the Doctrine of Justification , are accordingly as corrupt and loose in Worship : And therefore when a Professing People grow loose in the Worship of God , 't is an ill Omen , and just ground of godly jealousie and fear , that such are unsound and loose in the Point of Justification : Hence Gal. 4.8 , 9 , 10 , 11. And that they are not fast knit by a sincere Faith unto Christ the Head ; Col. 2.19 , 20 , 21 , 22. Let us therefore , as many as are perfect , be thus minded ; to rejoyce in Christ Jesus ; have no confidence in the flesh ; and worship God in the Spirit ; then , and not till then are we the t●ue Circumcision ; then , and not till then , do we walk after the spirit , and not after the flesh : As therefore ye have received Christ Jesus the Lord , so walk ye in him : And the God of Peace shal● be with you . Amen . The Second Part of the True Light Shining in Darkness : To give to us the knowledge of Salvation , & to guide our feet into the way of Peace . OR , The Righteousness of God Manifested , opened and declared as the True and only Matter of our Justification before GOD , through Faith in Jesus Christ. Being one Sermon or Doctrine of five more remaining upon Rom. 3.21 , 22. But now the Righteousness of God , without the Law , is manifested , being witnessed by the Law and the Prophets : Even the Righteousness of God , which is by Faith of Jesus Christ unto all , and upon all them that believe ; for there is no difference . Preached first in and about the City of London , and now more lately in the Town of Cambridge . By Thomas Taylor . London , Printed for Nath. Crouch , 1693. The True Light shining in Darkness . Rom. 3.21 , 22 , But now the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets ; even the Righteousness of God , which is by Faith of Jesus Christ unto all , and upon all them that Believe ; for there is no difference . IN the foregoing Verse , and the Discourse thereupon you have heard that there is no Righteousness of man whereby he can be Justified or Stand before God. Now lest you should Object and say ; If the case be thus with Man , with all Men , since the fall of Adam ; that there is an utter failing of a mans own Righteousness : so that it is now become impossible for him to be Righteous and to be Justified in the sight of God by the Deeds of the Law ; Then is the case desperate with him , and there is no hope ; I say to obviate such an Objection as this , and to open a door of hope , o● a better hope to man , thus desperate in himself ; the Apostle presently adds ; But now the Righteousness of God , &c. As if he had said , Oh! ye lost and un●one Children of Adam , cheer up your Spirits and let not your Hearts sink ; for tho' there is no hope for you by the Law and the works of it , yet there is hope for you in Christ : And though there is no Righteousness of man that can be the matter of your hope for Justification before him , with whom ye have to do ; yet there is a better Righteousness which you may attain unto by Faith , i. e. the Righteousness of God ; But now the Righteousness of God , &c. In the Text you have this Righteousness described and set out unto you by six Characters , each one of which will afford a distinct point of Doctrine , and deserve a particular Consideration . Namely , 1. It is the Righteousness of God. 2. It is without the Law. 3. It is manifested , being witnessed by the Law and the Prophets . 4. It is obtained by Faith of Jesus Christ. 5. It is by way of imputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto all and upon all that Believe , i. e. by way of imputation . 6. It is extended equally and alike unto all them that Believe , for there is no difference , i. e. betwixt one Believer and another in respect of Justification and this Righteousness of Faith. The points of Doctrine accordingly , are or may be these six , Namely , Doct. I. That the Righteousness which 〈◊〉 by Faith of Christ to all them that Believe , i● the Righteousness of God. Doct. II. That the Righteousness of God which is by Faith of Christ to them that Believe is without the Law. Doct. III. That the Righteousness of God without the Law , is manifested , being witnessed by the Law and the Prophets . Doct. IV. That the Righteousness of God without the Law is dispensed and brought down to us , and can be obtained by us only by Faith. Doct. V. That the Righteousness of God which is by Faith of Jesus Christ , is an imputed Righteousness . Doct. VI. That the Righteousness of God which is by Faith of Jesus Christ , is extended equally and alike to all them that Believe : so that there is no difference . We shall begin with the first of these Namely , Doct. I. That the Righteousness which is by Faith of Jesus Christ unto all them that believe , is the Righteousness of God ; for so the Apostle calls it in the Text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Righteousness of God : And again v. 22. Even the Righteousness of God ; and it is not in vain and without special reason , that this Character is repeated and inculcated again and again in the Text , as also in other places ; for herein lieth one Essential difference and characteristical distinction betwixt all other Righteousnesses that can be pretended to amongst Men , and this Righteousness , which is by Faith , namely , that this Righteousness only and above all others by way of eminency , is the Righteousness of God. And this will appear and be made plain in these four general Heads . 1. In that God alone is the Author of this Righteousness ; and as he is the Father of Lights from whom every good gift and every perfect gift comes , and in whom is no variableness nor shadow of turning ; Jam. 1.17 . So this good gift , this perfect gift of Righteousness by Faith in his Son Jesus Christ , cometh down from above , from him who is the Father of Lights : And God is the Author of this Righteousness in a special and peculiar way . Indeed as all things of the first Creation are of God ; Rom. 12. ult . so all Righteousness amongst Angels and amongst Men is of God , and he is the Author and given thereof : The Righteousness that is found in the Elect Angels , who obey his Word , and do his Will , whatever it is , is of God , and he is the Author thereof ; for he planted that rectitude and integrity at first in the Angelical Nature , and he hath preserved the same in the Elect Angels that sinned not , and them in it , of his own Will : And if there be any Righteousness to be found amongst Men , it is still of God , and he is the Author of it . The Original Righteousness that was found in the first Adam before the Fall , was of God as the Author of it ; for God made him after his own Image , and planted that Original Righteousness , Rectitude and Integrity in the Humane Nature , conformable to that holy and righteous Law under which God put him : And if there be found in Faln Man any thing that may be called Righteousness amongst Men , as namely , that which Men call Moral Righteousness , it is certainly of God , and God is the Author of it , as it sheweth forth the work of his Law written at first in their hearts , though now to be found only in the broken remains of it : So that all Righteousness , Angelical and Moral , that is found amongst Angels or Men , is of God , and God is the Author of it , as it is a part of his first Creation ; for he made all things very good ; Gen. 1.31 . and Man expresly , after his own Image ; verse 26 , 27. But this Righteousness which is by Faith of Jesus Christ unto all , and upon all them that believe , is of God after another manner , and God is the Author of it in a more especial and peculiar way , and by way of eminency above all that is called Righteousness amongst Angels or Men besides this ; for this Righteousness is of God , and he is the Author of it , as it is indeed the foundation of his new Creation , and the whole Fabrick and Building of the new Creation is founded upon it ; and look as God's new Creation of Grace in and by his Son Jesus Christ , is a more excellent Workmanship than that of his old Creation , and God is the Author of the new Creature in a more especial manner ; so also is God the Author of this Righteousness ; 2 Cor. 5.17 , 18. Therefore if any man be in Christ he is a new Creature ; old things are passed away , behold all things are become new ; and as old things are passed away , and all things are become new ; so particularly the old Covenant and old Righteousness by the Deeds and Works of the Law is passed away , and a new Covenant and a new Righteousness brought in , not of Works , but of Grace ; not by the Deeds of the Law , but by Faith in Jesus Christ ; and all things are of God ; as verse 18. i. e. all things of this new Creation , and so this Righteousness which is by Faith of Jesus Christ , is of God in a new and more peculiar and glorious way , under a new head , i. e. not Adam , but Jesus Christ , and by a new Covenant , not of Works , but of Grace ; and by a new Birth , not after the Flesh , but after the Spirit ; not of the Will of Man , but of God ; Job . 1.13 . Jam. 1.18 . Gal. 4.28 , 31. And so this Righteousness is called by a new Name , The Righteousness of God ; as God is the Author of it , and hath created it , and brought it forth after a more peculiar manner ; and this will appear more plainly in the consideration of these three particulars ; namely , 1 Particular . First , In that God of his infinitely free and soveraign Grace hath in and through his Son Jesus Christ , designed and conferred this Righteousness upon us by Faith in his Son. I say , God of his free Grace hath conferred this Righteousness by Faith upon the Heirs of Salvation , and that from all eternity the purpose and counsel of his Grace designed and conferred this Righteousness by his Son before the World was ; 2 Tim. 1.9 , 10. But according to his own purpose and grace , which was given us in Christ before the World began : But is now made manifest by the appearing of our Saviour Jesus Christ , who hath abolished death , and hath brought immortality and life to light through the Gospel : What is that which is made manifest by the appearing of our Saviour Jesus Christ , but this Righteousness of God ? as in the Text , But now the Righteousness of God is manifested : Now by this Righteousness of God is death abolished , and immortality and life brought to light through the Gospel . Now whence is this Righteousness of God , and so immortality and life brought to light ? was it from , or according to Works ? no , but according to his own purpose and grace , which was given us in Christ before the World began ; so that it was not our Works , but God's free purpose and ▪ grace which designed and conferred this Righteousness ; and if you will know when this purpose and grace , or this purpose of grace in God moved him hereunto ; it was from all eternity , before the World began ; and this Righteousness of God , is not a Righteousness of Work or by Works , but a Righteousness of Grace , given us in Christ , not as a reward of Works and of Debt , but as a gift of free and soveraign Grace ; and so it is called ; Rom. 5. v. 17. Much more they which receive abundance of Grace , and of the Gift of Righteousness , and all that are justified by this Righteousness , which is by Faith in Christ , are said to be justified freely ; Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ : And it is very much to be considered , that Mans Works are always excluded , and the Grace of God , and the Gift of Righteousness magnified and mentioned in the business of Justification ; Titus 3.5 , 6 , 7. And for as much as this purpose and grace , or this gracious purpose of Righteousness by Faith was given us in Christ before the World began , it is manifest , that Man not having then a Being , or having done good or evil , not Mans Works or Worthiness , but Gods own free Grace and Goodness moved him to confer and bestow this gift of Righteousness ; as the Apostle argueth concerning Esau and Jacob ; Rom. 9. v. 11. For the Children being not yet born , neither having done any good or evil , that the purpose of God according to Election might stand ; not of Works , but of him that calleth : So that this Righteousness which is by Faith of Jesus Christ , is the Righteousness of God , as his Grace , his free and soveraign Grace in Christ hath created , designed from all eternity , and freely conferred the same on all them that believe : And thus no other Righteousness , but this of Christs only , is or can be called the Righteousness of God , because whatever other use there may be of other Righteousnessess , either Original ▪ Legal or Moral amongst men in this World , yet certain it is that this Righteousness only was designed and conferred as the Gift of God's free Grace in Christ , as that wherein only Man can be be justified in his sight . 2 Particular . This is the Righteousness of God , as his Infinite Wisdom alone hath contrived and found it out : For considering the case of Man now faln under sin by the transgression of the first Covenant , and the first Adam , and every individual person of Mankind comprehended in him , were now become sinners , and had lost all hope and possibility of Righteousness by the Law ; it was above the reach and understanding of all created Wisdom ; and would have put to a non-plus all the Wisdom of Men and Angels , to have found out a way , how Man , that had lost his own Righteousness , and all hope of it by the Law , could ever become righteous again , and be justified in the sight of God ; and that God might be just in justifying Man that 〈◊〉 once a sinner and transgressor of his 〈◊〉 Law : And had God put the question Adam , who had as much natural Und●●●standing and Wisdom , as any Man ever ha● I say , had God put the question to him ; 〈◊〉 me Adam , now that sin and death have 〈◊〉 the dominion over thee , and all thy Poster●●● by thy transgressing of my Law , how sin 〈◊〉 death may be destroyed , and Righteousn●●● and Life brought in , my Law be fulfille● my Justice satisfied , and Glory preserv●● and thou saved ; his mouth had been stoppe● and his tongue silent without any answer ; could not have entred into the heart of Ma● to conceive such a Mystery of Grace as th●● is : And as there was none amongst Men , 〈◊〉 none amongst the Angels in Heaven tha● could have been his Counsellor in this matte● ▪ or have first given unto him ; as Rom. 11 ▪ 34 , 35. Who hath been his Counsellor ? and wh●● hath first given unto him ? No ; no , God hath been his own Counsellor in this matter ; his own Wisdom hath contrived this way of Righteousness by Faith in his Son Jesus Christ ; as Rom. 11.33 . Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments , and his Ways past finding out ! For I had not ●he Wisdom , as well as the Grace of God ●revented Man with the revelation and ma●ifestation of this Righteousness , it had ne●er entred into the understanding of Men or Angels to have conceived thereof ; 1 Cor. 2. v. 9. But as it is written , eye hath not seen , ●or ear heard , nor hath it entred into the heart ●f man the things that God hath prepared for them that love him ; which is quoted out of Isa. 64.4 . For since the beginning of the World , men have not heard nor perceived by the ear , neither hath the eye seen , O God , besides thee , what he hath prepared for him that waiteth for him : And doubtless this Righteousness of God by Faith in his Son , is one , and not the least of those things , and these words of the Prophet , neither hath Eye seen , O God , besides thee , doth not only exclude the Eye and Wisdom of Man , but of Angels also : So that it is the Eye of God only that hath seen , and his Wisdom alone that hath contriv'd this wonderful thing : And it is therefore called not only the Wisdom of God ; as 1 Cor. 1.24 . but also the Wisdom of God in a Mystery ; as 1 Cor. 2.7 . And the hidden Wisdom , ordained before the World for our glory : And the Wisdom , which none of the Princes of this World knew ; as verse 8. For had they known it , they would not have crucified the Lord of Glory . 3. Parti . This Righteousness is also th● Righteousness of God , and he is the Autho● of it . As his Infinite Power hath effect●● and performed it in and by his Son Jesu● Christ , as his Infinite Grace alone hath de●signed and conferred ; and his Infinite Wi●●dom alone contrived and declared , so also 〈◊〉 Infinite Power alone hath effected and broug●● it forth ; and therefore Christ in bringing in this Righteousness is called The Wisdom 〈◊〉 God and the Power of God , 1 Cor. 1 . 2● And admirable indeed it is and worthy 〈◊〉 serious and particular consideration to observ● how the Infinite Power of the Godhead m●●nifested it self , and wrought in Christ f●● effecting and bringing forth of this Right●●ousness ; and this we may consider in 〈◊〉 particular Instances thereof ; As namely . 1. Inst. In the bringing forth of h●● Son Jesus Christ into the Humane Nature● what an emanation and irradiation of th● Divine and Eternal Power of the God●head was therein manifested ; to the admi●ration and wonder of Angels and Men Namely , 1. In that a Virgin should conceive an● bring forth a Son , as the Prophet had foretold , Isa. 7.14 . This was impossible with men , but things that are impossible with men , are easie with God : And therefore here was a manifestation of the Divine and Infinite Power in effecting that by its own immediate operation which in the course and order of things as to men was impossible . 2. In that a man should be brought forth of the Seed of the Woman , and partaker of Flesh and Blood , i. e. of all the Infirmities of the Humane nature and yet without sin ; this also was a further manifestation of the power of God : And as things stood with Adam after the fall , was altogether as impossible as that a Virgin should conceive ! For Adam being first corrupted , and the Humane Nature depraved by Sin ; it became impossible in the way of ordinary Generation , which God had ordained for the propagation and continuation of man in the World , that ever any particular man , or person of mankind should be born of a Woman , and in that respect be truly the Seed of the Woman , who was first in the Transgression ; and yet be clean from the corruption of the Humane Nature and be without Sin ; as Job 14.4 . Who can bring a clean thing ●ut of an unclean ? Not one . That is , not one amongst all the Creatures : 'T is above and beyond the Power and Energy of any Creature in Heaven or Earth to effect such a work ; To bring a clean thing out an unclean : And so again , Job 15. ●● ▪ What is man that he should be clean ? A●● he which is born of a Woman , that he sho●●● be Righteous ? But here behold a Miracle i●●deed ! A wonder of Divine Power and E●●ficacy ! A man , one in the Humane Nature and brought forth in the fulness of Tim● that is perfectly clean , and free from all th● Original and Inherent Corruption of Ma● Nature , and one which is born of a Wo●man , and yet Righteous ! Righteous above what Adam was in Innocency , and abov● what the Angels of Heaven were in the sta●● of Original Purity : one more holy tha● Saints , more holy than Angels , and yet ● Man , with all the Infirmities of Mans N●●ture , and yet born of a Woman ! a clea● thing indeed , brought out of an unclean And therefore this holy , this clean , and harmless Son of Man , and separate from Sinners , was not brought forth in a way of ordinary Generation , but by the immediate Energy and Power of the Most High , working i● a miraculous and extraordinary manner , a● was expresly declared by the Angel to the Virgin Mary , Luke 1.35 . The Holy Ghost shall come upon thee , and the Power of the Highest shall over-shadow thee ; therefore als● that holy thing , which shall be born of thee , shall be called the Son of God ; and therefore his generation was peculiar to himself , the miraculous and extraordinary manner of which , Thoughts are wanting in us to conceive , and Words much more to express , as it is written , Isa. 53.8 . And who shall declare his Generation ? And surely herein that old Serpent the Devil was greatly deceived and disappointed of his expectation ; for as ( when he tempted Cain to Murder Abel he thought he had thereby made all sure : the Seed of the Woman in the Person of Abel being now cut off ; But little did he think then of another Seed appointed by God to the Woman instead of Abel whom Cain slew , but when Seth was born , the mystery of God was revealed , to the Faith of the Woman , and the Confession of her Mouth plainly declared the Faith that was in her heart , as to another Seed , in whom the Genealogy and Line was to descend down even unto Christ , as Gen. 4.25 . For God , said she , hath appointed me another Seed instead of Abel , whom Cain slew . So also in the first Temptation ; here was the subtilty and malice of the Devil to cut off and murder all Mankind at once , for understanding that this glorious Creature Adam , was brought forth as a publick person , and by the Covenant G●● had made with him , was to stand or 〈◊〉 the common Head and Root of all Manki●● designed , and in his Serpentine Wisd●● concluded , that if he could prevail up●● this Adam to sin and transgress t●● Covenant , he should at once murder 〈◊〉 whole Race of Mankind , murder him 〈◊〉 them in him , spiritually and eternally 〈◊〉 well as bodily : and having effected this h●● rid murder , he now triumphs over Ad●● and all Mankind , as a mighty Conquer in the spoils he had made of so glorious Creature , supposing he had now made all sure , that God himself according to his ow● Law was not able to deliver this Capt●● Adam , and the Spoils of Mankind out 〈◊〉 his hand ; Little did the Devil then think 〈◊〉 a second Adam , of a more glorious Perso● to be brought forth in the Humane Natur● and of the Seed of the Woman , or that th●● could possibly ever be , that a clean thing should be brought forth out of an unclean ▪ But behold here the Wisdom of God defeating the subtilty , and the power of God defeating the malice and power of the Devil ; who had now got the Power of Death in his Hand , as Heb. 2.14 . had got the Keys of Hell and Death , and had as he thought lo●● up Adam and all Mankind with him so fast ●ithin these Gates , that none could come to ●eliver him : but behold the second Adam Christ Jesus , by the Power of God , of the ●eed of the Woman , holy , harmless , and ●eparate from sinners being conceived in the Womb of the Virgin , and born of her with●ut sin , according to the Promise made to Adam , and now declared immediately after his fall , Gen. 3.15 . The Seed of the Woman shall bruise thy , i. e. The Serpents Head ; And here as the Serpent had deceived the Woman , and brought her first into the transgression ; so this old Serpent the Devil was deceived by the Woman , of whose Seed by the Power of the highest is brought forth this second Adam , this man Christ Jesus ; who is made a quickning Spirit , 1 Cor. 15.45 . to quicken or make alive that which was dead , as ver . 22. who also was not , as the first Adam , of the earth , earthy , and therefore easily overcome , as he was ; but the Lord from Heaven , as ver . 47. and therefore able to raise up all his , after his own Image , to bear the Image of the Heavenly , as ver . 49. and to triumph over Death and Hell , as ver . 55 , 56 , 57. Oh Death where is thy Sting ! And thus the admirable Power of God was manifest in bringing forth such a person as Jesus Christ , in the Humane Nature ; Jesus Christ , the Righteous , and the propitiation for our sins , and our Advocate with the Father ; whose office and work it was to bring down this Righteousness of God from Heaven to us . 2. Instance . The Infinite and Eternal Power of God , was also as much seen and manifested in Christ , bearing our sins in this Humane Nature , in his own Body on the Tree : and first let us consider what a burden , what a weight sin and the guilt of sin is , when it is charged and laid upon the Conscience by the Power of God ; and this may be considered in the Angels that sinned ; Angels are greater in power than we , as 2 Pet. 2.11 . Angels that excel in strength , or Psal. 103.20 . Angels , who are Spirits , i. e. not flesh and blood as we are , weak and feeble ; Angels that are not hay and stubble as we are , but a flaming Fire , Psalm 104 4 yet these high and mighty Angel , these strong and powerful Angels , that were naturally the first-born of Gods first or old Creation , and the excellency of Creature strength , when they had once sinned , and God comes to charge them with Folly , and lay the guilt and punishment of sin upon them , how doth it sink and break all the Powers and Spirits of the Angelical Nature ; and casteth them down into the deepest darkness and despair , and that from the highest light , glory and confidence of their First and Heavenly state , and presently cast them down from Heaven to Hell , 2 Pet. 2.4 . so unable were they each of them to bear the burden , i. e. the guilt and punishment of their own Sin. And 2. Let us consider sin in man , and how unable man is to stand when God shall mark Iniquity , as Psal. 130. 3. If thou Lord shouldst mark Iniquities , O Lord who shall stand ? i. e. none shall or can stand , no Nation or Kingdom , no House or Family , no Person under Heaven , no not the Church or People of God can stand ; if God should mark Iniquity , and punish Sin but with his Temporal Wrath and Judgments in this World , there is none could possibly stand , for who can stand when God is Angry ? And who knoweth the power of his Wrath ? The Sinners of the old World did know something of it , but they could not stand before it , it swept them all away with the Waters of a Flood ; And whither did it sweep them ? It swept them down to Hell , 1 Pet. 3.19 . The Spirits now in Prison ; and that Prison is the Prison of Hell , Luke 16.23 . And in Hell , &c. The Sinners also of Sodom and Gomorrah did know somewhat of this Wrath : but they could not stand before it ; They could no longer ( as stout and hard hearted as they were ) bear up under this burden and weight of their own Sin , for it brought a dreadful shower of Divine Vengeance upon them ; a Shower of Fire and Brimstone from the Lord out of Heaven , by which they all perished , as Gen. 19.24 , 25. Francis Spira also knew somewhat of this Wrath , and Burden of his own Sin , when God laid it upon his Conscience , in the guilt and punishment due to it , but he could not stand , but went despairing out of this World , and without any hope or comfort as to the next , as to what did appear . And it may be some of you here present , and if you have not , I am sure others have known something of this matter , when God hath been angry but for a moment ; and hath laid sin in the guilt of it , upon Conscience ; It made them sink immediately under utmost despair , and bereaved them of all hope , comfort and patience , that had not Infinite Mercy stept in to their relief , they had gone despairing down to Hell. The damned Spirits in Hell know more of the Power of Gods anger , and the weight and burden of Sin laid upon their awakened and terrified Consciences , than any in this World have done or can do , and their Torments are intollerable , Luke 16.24 . There the Worm dieth not , and the Fire is not quenched ; They are for their sin , a Sacrifice to Divine Wrath , and they are salted with Fire , and salted with Salt , and so are eternally Roasting in the Fire of Hell , Mar. 9.48 , 49. and yet they do not know all the Power of Gods Wrath , nor feel all the tormenting Power of the Fire of Hell : they feel much and fear more ; They suffer that which is intollerable , and yet they fear what they have not yet felt : but must further feel and suffer to all Eternity . Oh Eternity ! Eternity ! Oh the Wrath of God , that is not only eternal , but infinite ! They know not the utmost , they know not the end of it , nor can know ! For that which is Infinite , hath no bounds or limits ; and that which is Eternal hath no end . Therefore last of all , Now consider this second Adam , the Man Christ Jesus , who though he had no sin of his own , to answer to God for , for he did no sin , nor was guile found in his Mouth , Isa. 53.9 . He knew no sin , as 2 Cor. 5.21 . yet he had the sin of the World , i. e. Jew and Gentile laid upon him and did bear it in his own Body on the Tree , John 1.29 . The Lamb of God which taketh away or beareth the sin of the World ; For he did take away sin by his bearing of it , i. e. both the guilt of it , and the punishment due to it : for thus was the Iniquity and Sin of all God's Elect laid upon him , Isa. 53.6 . And Jehovah hath laid upon him the Iniquity of us all ; Now therefore the Sin of the World being laid upon him to bear , what an infinite burden and weight was it ? and how impossible for created strength whether Angelical or Humane to bear ; as hath been shewed . And yet that this one man , this second Adam should bear such an infinite weight as Sin and the Wrath of God due to sin is ; what a wonder of Divine Power was manifested therein ? The strength of Angels could not , the strength of Man could not bear such a Burthen and Weight , as ye have heard ; yet they had but their own sin charged upon them , but here is a Man , the Son of Man , the Man Christ Jesus , the Lamb of God , that beareth and taketh away , by bearing , the Sin of the World ; oh admirable and wonderful Power of the God-head ; by which this man was inabled to bear such an infinite and eternal weight as Sin and the Wrath of God due to Sin is ; And therefore 't is said of him , that by the eternal Spirit he offered himself to God for us , Heb. 9.14 . for nothing less than the Power of the Godhead it self , could have enabled the humane nature to bear such an infinite Weight and Burthen , as Sin is , even the Sin of the whole World , and the whole , and compleat Wrath of God due unto it ; The Flesh or Humane Nature was but a Vail to his Godhead , as Heb. 10.20 . but the Eternal Power and Godhead within this Vail , was that which enabled this second Adam , this man to bear the Sin of many : oh therefore behold with wonder and admiration the working of Divine Power in bringing forth such a Man into the World , and also in strengthening this Flesh and Humane Nature , to bear that which no Creature in Heaven or Earth could , neither Angels nor Men. 3. Inst. But then again thirdly , Consider the Infinite Power of God , and the Energy or working of it in the Resurrection of Christ from the Dead . And this also was necessary in order to , and for the manifestation and declaring this Righteousness of God for our Justification ; which Righteousness , though it was wrought by what this Man , th●● Jesus Christ had done and suffered in his Life and Death in obedience to the Law , under which he was made ; yet this compleat , perfect and everlasting Righteousness of his as our Head and Surety , did not fully appear , nor was manifested until his Resurrection from the Dead , when he was visibly discharg'd out of the Prison of the Grave , and could no longer be holden of Death , having satisfied Divine Justice to the utmost demand upon him for our sins , and having paid the full Price of our Redemption ; and therefore now by his Resurrection from the Dead , he is declared to be the Son of God with power , according to the Spirit of Holiness ; or by the power of the Holy Spirit which raised him from the Dead ; as Rom. 1.4 . and Rom. 8. v. 11. By this Resurrection of his from the Dead , he was justified as our Head ; 1 Tim. 3. v. 16. justified in the Spirit , i. e. in or by the power of the Spirit or Godhead dwelling in the Humane Nature ; and by his Resurrection from the Dead , we , i. e. all that believe and are in him by Faith , were vertually justified in him , and together with him as our spiritual Head ; so that all Gods Elect were vertually justified by his Resurrection ; and therefore , Rom. 4 ult . he is said , to be delivered ( i. e. by Death ) for our Offences , and to be raised again for our Justification . Now consider what a manifestation there was of the mighty Power of God in the raising of this Man from the Dead , unto which he was delivered for our Offences : See how the Apostle doth set it out , Ephes. 1.19 , 20. According to the working of his mighty power , which he wrought i● Christ when he raised him from the dead : Here is Power , his Power , his mighty Power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the energy or working of this his mighty Power ; so that the mighty Power of God did work and shew it self at a wonderful rate , when he raised him , i. e. Christ from the Dead : And indeed the Power of God was more seen in the raising of Christ from the Dead , than in raising all the Men in the World besides ; for no Man ever had the sin of the World in the guilt and punishment of it laid upon him , but this Man Christ Jesus : And by vertue of this Resurrection of his , all the Elect , the general Assembly and Church of the first-born , shall also be raised unto the Resurrection of Life at the great day ; as 1 Cor. 15.22 , 23. Therefore the Power of God , and the energy or working of it is greater and more glorious in Christs Resurrection , than in raising all the Men in the World besides . 4 Inst. But then 4thly ; What a working of the mighty Power of God was manifested in Christs Exaltation , and the setting of this second Adam , this Man down at the right hand of God in the heavenly places : And this also was necessary as a Reward of hi● Death and Sufferings , of that Obedienc● which he performed to the Law for us , and that Righteousness which he brought in to us ; as Phil. 2.9 . having before spoken of his Humiliation and Obedience ; v. 6 , 7 , 8. Who being in the form of God , &c. Addeth , v. 9. Wherefore God hath highly exalted him , and given him a name which is above every name , that at the name of Jesus every knee should bow , of things in Heaven , and things in Earth , & things under the Earth ; and that every tongue should confess that Jesus is the Lord , to the glory of God the Father . Now this Exaltation of Christ was the Reward of his Righteousness , even his , with which the Father was so well pleased ; as Isa. 42.21 . And thereby is this Righteousness visibly declared and manifested in the sight of Angels and Men , being crowned , and in the most solemn manner declared at his inauguration or being received up into glory , which was the ultimate and finishing Testimony and Witness from the Father that he is righteous ; and as such , and upon that account he sits in Heaven ; as 1 Joh. 2.1 . We have an Advocate with the Father , Jesus Christ the righteous ; and Joh. 16.10 . Of Righteousness , because I go to my Father , and ye see me no more : So that Christs going to the Father , and sitting down in the heavenly places , so as to abide there in a perpetual Advocateship , and as Intercessor for us with the Father , is the highest evidence and demonstration of this Righteousness beyond all contradiction ; and therefore upon this Argument 't is said the Holy Ghost shall reprove or convince the World of Righteousness , i. e. this Righteousness of Christ ; because , saith he , I go to my Father ; for he went as a publick person and second Adam , the Head of the Church , and there is set down , in our Nature , and in our stead , as he that hath wrought out for us , and brought in to us perfect and everlasting Righteousness , in whom , as such , all the Seed of Gods Israel shall be justified and glory , Isa. 45.25 . Now that this Exaltation of Christ , and the setting of him down at the right hand of God in the heavenly places , is a wonderful and glorious work of Divine Power ; see Eph. 1.19 , 20 , 21. According to the working of his mighty Power , which he wrought in Christ when he raised him from the dead , and set him at his own right hand in the heavenly places . Now consider this work of Divine Power , and it will appear admirable ; for God to take this Creature Man , made by Nature lower than the Angels , a Creature of the Earth , earthy ; as Psal. 8.5 . For thou hast made him a little lower than the Angels ; and 1 Cor. 15.47 . The first man is of the earth , earthy : Now I say , to take this Nature , and to advance it to Heaven , and to set it above Angels , both in its Union with the Godhead in the Person of the Son , and in its Superiority , Authority and Power over all the Angels in Heaven , and over all things in Heaven and in Earth , and under the Earth ; as Phil. 2.10 , 11. and Eph. 1.21 . far above all principality , and power , and might , and dominion , and every name that is named , not only in this World , but also in that which is to come ; and thus to put all things under his feet ; as v. 22. And hath put all things under his feet . This I say is such a work of glorious power , as fills Heaven and Earth now , and will fill Eternity hereafter with wonder and admiration : But then consider again , that this Creature Man was now faln under sin , the Curse of the Law , and the Wrath of God ; stript of its Original Righteousness , which it was created in conformable to the Law of God , and utterly uncapable of Righteousness by the Law and the Works thereof , and so separate from the Actual Union which he had with God his Creator , and set by sin at an infinite and eternal distance from God as to what this Creature Man could now do ; and for God to take this Creature Man , and by a new Creation of it in Christ , to make all new , to purge and separate it from sin , take it into Union with the Godhead it self in the Person of his own Son , raise it from under sin and guilt , cloath it with perfect and everlasting Righteousness , and receive it up into glory above the highest Angels in Heaven : Oh what a work of divine and glorious Power was this ! beyond whatever was seen in the Works of the old Creation , or in all the Works of Providence from the Foundation of the World. 5. But then again fifthly , What a manifestation is there of the Power of God , and the working of it towards all them that Believe in order to the making of them partakers of this Righteousness of God by Faith in Christ ; Divine Power hath not done in bringing forth and accomplishing this Righteousness by Christ for us . But there is a further work of the mighty power of God required and manifested in applying this Righteousness to us , and working that Faith in us by which alone this Righteousness of God is made ours , and we are made partakers of it unto Justification of Life : For this Righteousness of God is unto all , and upon all them that Believe ; and as Rom. 10.10 . For with the Heart man believeth unto Righteousness : Now this Faith is not a work of a mans own Heart , nor is it of a mans self to believe in Jesus Christ unto Righteousness : No , no , this Faith is not of our selves ; It is the gift of God , Ephes. 2.8 . And as this Faith is the gift of Divine Grace , or the Grace of God in Christ to us , so it is also the work of his mighty power which worketh in us ; and therefore it is called the work of Faith with power , as well as the good pleasure of his will , 2 Thes. 1.11 . And fulfill all the good pleasure of his will , and the work of Faith with Power . And without the mighty power of God put forth upon a mans Heart in the hearing of the Word ; there is not one man in the whole World that would or could believe in Jesus Christ unto Righteousness , Isa. 53.1 . Who hath believed our report ? And to whom is the Arm of the Lord revealed ? The Arm of the Lord is his Power , his Mighty Power , and unless the Arm , i. e. the Mighty Power of Jehovah be revealed or manifested in the Heart of a man ; he doth not , he cannot believe the report which the Holy Prophets gave Christ ; Who testified before hand the sufferings of Christ , and the glory that should follow ; 1 Pet. 1.11 . And this I may say from the word of God , there are no more men in the World that have believed this report ; than there are persons in whom this Arm of the Lord hath been revealed . Now that there is a Mighty Power of God put forth upon them that believe : See Eph. 1.19 . And what is the exceeding greatness of his Power to us-ward who believe ; according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead , and set him at his own Right hand in the Heavenly places ! Now look what manifestation there was of the exceeding greatness of his Power in raising Christ from the dead , and setting of him at his own Right hand in the heavenly places ; ( as hath been shewed ) the same manifestation of his Power , the exceeding greatness of his Power ; and the Energy or working of it , is to be seen in & towards all them that believe : For indeed no less Power can be sufficient to raise a Dead Soul from Death to Life , than to raise a Dead Body from the Grave ; i. e. no Power less than the Infinite , no Power less than the Mighty Power of God ; and therefore it is so exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The superlative or exceeding greatness of his Power , and according to that which he wrought in Christ when he raised him from the Dead : For no less instance and pattern of Divine Power , and the working of it could reach and set out the working of this Power in and towards all them that believe ; than this of its working in the raising of Christ from the Dead . And indeed to raise a man from the Death of Sin and Unbelief , ( under which all are shut up as in the Grave , Rom , 11.32 . ) is no less a manifestation of Divine Power , than was the raising of Christ from the Dead : And when this comes to be fully known and understood by the Saints , it will fill them with deep wonder and admiration to all Eternity ; as 2 Thes. 1 , 10. When he , i. e. Christ shall come to be glorified in his Saints , and to be admired in all them that believe ; because our testimony was believed among you in that day . So that it will be the matter of admiration to the Saints themselves when they come to the perfect knowledge of this Power of God towards them : That ever the testimony given concerning Christ by the Prophets first and the Apostles afterward ; the Prophetical and Apostolical Testimony : Our Testimony was believed among you . And thus you see the mighty Power of God which wrought in Christ in performing and effecting this Righteousness for us ; and also as it works in us that believe ; that by Faith in Christ we might partake of this Righteousness of God. Now therefore it appeareth that God is the Author of this Righteousness as his Infinite Free Grace in Christ hath designed and conferred it ; his Infinite Wisdom hath contrived , and his Infinite and Eternal Power hath performed and wrought it out in Christ for us , and in bringing down this Righteousness by Faith in Christ to us . And so much may suffice to have been spoken to the first ▪ General Head : Namely , That God is the Author of this Righteousness in a special and peculiar manner , as it is his work of the new Creation , and is therefore called the Righteousness of God. 2 Head. And secondly , it is called the Righteousness of God , because it is the Righteousness of the glorious and wonderful Person Christ Jesus , who is God Man , and whose name alone is Emanuel , i. e. God with us , or in our Nature ; this glorious Person , whose name is Wonderful , Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace , and yet is the Son of Man , the Child born to us , and given to us ; Isa. 9.6 . was brought forth in our Nature and in our stead , to bring in everlasting Righteousness , as hath already in part , and shall be more fully shewed in its proper place ; and he hath done it , he hath finished the work that the Father gave him to do ; Joh. 17.4 . and therein he glorified the Father ; and the Lord is well pleased for his Righteousness sake : Now this Obedience which he hath performed to the Law for us , both in that part of it which we call Passive , and also in that part which we call Active , makes up to us and for us this everlasting Righteousness ; and therefore this Righteousness which he in his Person wrought out for us , is called the Righteousness of God , because it is the Righteousness of that Person who is both God and Man in two distinct Natures , & one Person for ever ; & hence it is that in this wonderful Person , what is more properly appertaining to one Nature , is oftentimes ascribed to the other ; as Act. 20.28 . To feed the Church of God which he hath purchased with his own Blood. Here the Blood of Christ is called the Blood of God , though in propriety of speech it was the Blood of Man , i. e. of the Humane Nature ; for the Godhead is impassible , and cannot suffer , but by reason of the Union of the two Natures in one Person that suffered , it is called the Blood of God ; even so the whole and compleat Righteousness of Christ both in his Active and Passive Obedience , though properly it was not the Divine Nature that obeyed and fulfilled all the Righteousness which the Law required , but the Humane Nature , which was made of a Woman , and made under the Law ; yet the Person who thus obeyed and fulfilled all Righteousness for us , being God and Man , his Righteousness , which ●e performed to the Law for us in the Humane Nature , is called the Righteousness of God ; as in the Text ; but now the Righteousness of God ; and Rom. 10. v. 3. have not submitted themselves to the Righteousness of God ; and then it is added ; for Christ is the end of the Law for Righteousness to every one that believeth : So that this Righteousness of God , which the unbelieving Jews submitted not themselves unto , is plainly the Righteousness of Christ , i. e. of that glorious Person who is God-Man , or God in our Nature Emanuel , God with us ; and so an infinite dignity and merit is found in this Obedience , this Righteousness of Christ from the glory and dignity of his Person ; and herein is also another part , and that no small part of the Mystery of Godliness ; that as God was manifest in the Flesh or Humane Natrue ; so God , thus manifested in the Flesh , i. e. the Humane Nature , should ( being thereby made under the Law ) become obedient , and fulfil all the Righteousness of the Law for us ; and in this respect is also this Righteousness of God manifested , as the Person that performed it was God manifested in the Flesh , or Humane Nature . 3 Head. And then thirdly ; This Righteousness is also called the Righteousness of God in opposition to all Righteousness of Man , either of the first Man Adam , or of all other men in the World pretending to a Righteousness of their own , and by the Works or Deeds of the Law , as they are or can be performed by them : And as it hath been shewed , the Holy Ghost casteth a contempt upon Man , when he calls him flesh ; as Rom. 3.21 . There shall no flesh be justified in his sight , i. e. by the Deeds of the Law , or his own Righteousness ; and also casteth a contempt upon all a Man 's own Righteousness and Works , in that he calls them flesh ; and the putting confidence therein , to be putting confidence in the flesh ; as Phil. 3.3 , 4. So the Holy Ghost doth put a glory upon this Righteousness of Christ , when he calleth it the Righteousness of God , and the putting trust and confidence therein , our rejoycing in Christ Jesus ; and so this Righteousness which is by the Faith of Christ unto all , and upon all them that believe , is the Righteousness of God in opposition to all Righteousness of Man , or a Man 's own Righteousness . And as the Apostle speaketh of the true , i. e. the heavenly Tabernacle , Heb. 8.2 . which the Lord pitched and not Man ; so he speaketh of this Righteousness , which Jehovah hath provided in his Son Christ for us , and not Man ; and therefore is Christ called , Jehovah our Righteousness , by the Prophet Jeremiah , c. 23. v. 6. Not Adam our Righteousness , or a Man our Righteousness , but Jehovah , or the Lord our Righteousness ; and so it is frequently expressed in the holy Scriptures , the Righteousness of God , in opposition to , and contempt of that Righteousness which is of Man , or which is our own Righteousness ; so Rom. 10.3 . For they being ignorant of Gods Righteousness , and going about to establish their own Righteousness , have not submitted themselves to the Righteousness of God. Here is Gods Righteousness mentioned again and again in opposition to their own Righteousness ! And so also , Phil. 3.9 . Not having on mine own Righteousness , but the Righteousness which is of God : Where the Apostle calleth it Gods Righteousness , in opposition unto , and contempt of that which is or may be supposed or pretended to be his own Righteousness . 4 Head. And then Fourthly ; It is called the Righteousness of God , as it is that Righteousness which only is and can be accepted of God in the matter of our Justification , i. e. that Righteousness by which , and upon the account whereof only a man may be Righteous and Justified in his sight : For there is no other Righteousness by which a man may or can possibly be Justified in the sight of God : Or that God accepts of , and is well pleased with , but this as the matter of our Justification , as hath been already proved ; So that this only is the Righteousness of God , as his Heart doth rest in it , is well pleased with it , and doth always accept it by Faith in his Son Jesus Christ ; and is not , nor can be well-pleased without it : And as a broken Heart is called the Sacrifice of God , Psal. 51.17 . The Sacrifices of God are a broken Spirit ; a broken and a contrite Heart , O God , thou wilt not despise . Properly or in propriety of Speech , a broken Heart or Spirit is no Sacrifice ; but it was that God expected with all the Sacrifices which the People offered according to Gods appointment : For the Sacrifices for Sin were always slain , and so were offered up to God by Death , and shedding of their Blood. The Holy Ghost hereby signifying , that as the wages of Sin is Death ; so every person that sacrificed and brought his offering for Sin , did deserve Death . And therefore , though this Death was transferred and laid upon the Sacrifices , which Typically did look unto Christ ; and so required Faith in Christ , the Lamb or Sacrifice of God , Which taketh away the Sin of the World ; as John 1.29 . Yet the very Nature and Import of all the Sacrifices did plainly declare and imply , that Sin was a bitter and a very evil thing that could not be expiated with less than Death : And whosoever did present his Sacrifice to be slain , and offered up for Sin ; did ipso facto acknowledge himself a Sinner , to have deserved Death , and to be Consumed in the Fire of Hell ; as the Sacrifices were either wholly or in part burnt and consumed in the Fire after they were slain : And so were offered up , not by Death only but by Fire also till they were consumed . Now for a man to bring his Sacrifice to be slain and burnt in the Fire , and salted with Salt ; and yet to have no inward sense and feeling of his Sin , no feeling of the wrath of God due to Sin , and so no inward Repentance towards God. This was most hateful and abominable in the sight of God , and so the Sacrifice of that Person was not accepted , but despised of God , as a piece of meer Hypocrisie and outward Formality ; for in this Man there is neither Faith in Christ , nor Repentance towards God : And therefore all the Sacrifices that Men did or could offer , signified nothing as to Divine acceptation , without this inward sense of sin , and brokenness of heart : This one thing , a broken heart , did signifie more than all Sacrifices without it ; and so it is put for , and by the Holy Ghost , preferred to all Sacrifices whatsoever ; the Sacrifices of God are a broken spirit ; and why was a broken spirit more than all Sacrifices , and alone is called in the plural number , not Sacrifice , but Sacrifices ; the Sacrifices , yea the Sacrifices of God , but because of the Divine acceptation , because God doth always accept this broken heart , this contrite spirit : A broken and a contrite heart , O God , thou wilt not despise : The words are a holy Meiosis , there is more implied , than is exprest ; thou wilt not despise , i. e. thou wilt certainly accept , thou wilt graciously accept and be well pleased with . Now therefore the Mystery is opened , the meaning of this expression , The Sacrifices of God are a broken spirit , is abundantly made clear and plain : It is in this respect that a broken heart alone is called the Sacrifices of God , that , or upon the account thereof God is well pleased , yea more pleased , than with all outward Sacrifices without it : Even so this Righteousness , which is by the Faith of Christ unto all , and upon all them that believe , is called , The Righteousness of God , because that this Righteousness only , and above all others , is that which carrieth the glory of the Divine acceptation ; God will not despise , but will certainly , will graciously accept this Righteousness , whenever it is presented unto him upon the Faith of a repenting , believing Sinner , upon the Faith of him that worketh not , i. e. that hath no Works or Righteousness of his own , which he dares to offer or bring unto God , but believeth on him that justifieth the ungodly ; as Rom. 4.5 . His Faith is counted to him for Righteousness ; and God is well pleased with this Man for this Righteousness sake which is alone by Faith in his Son Jesus Christ. Now that God is well pleased with this Righteousness of his Son Jesus Christ , is most clearly testified by the Voice from Heaven ; Mat. 3. ult . This is my beloved Son in whom I am well pleased ; which Voice from Heaven was heard by John when Christ was baptized of him in Jordan , and was now entred upon his work of fulfilling all Righteousness ; as v. 15. Then cometh this Voice from Heaven , &c. And again , when Christ was transfigured upon the Mount a little before his Death and Translation into Heaven : Now when he was about to finish his Obedience and whole Righteousness of the Law for us ; I say , then again comes this Voice from Heaven ; Mat. 17.5 . This is my beloved Son in whom I am well pleased ; and this Voice was heard from the most excellent glory by Peter , James and John ; as 2 Pet. 1.18 . Which Voice from Heaven we heard when we were with him upon the holy Mount. Yea this is also testified by the su●e Word of Prophecy ; Isa. 42.21 . The Lord is well pleased for his Righteousness sake ; meaning Christ , as is manifest ; verse 1 , 2 , 3 , 4 , 6 , 7. of that chap. And it is not Christ alone , or as a single Person , but Christ considered as the Head and Root of the whole Church ; and so Jehovah is well pleased for his Righteousness sake with all them that believe , and do bear and present this Righteousness of Christ in the hand of their Faith before the Father , as that wherein only they desire to be found and stand before him : Now that God is well pleased with all such , and doth graciously accept them as just and righteous before him upon the account of this Righteousness , is also as clearly testified unto by the holy Scriptures ; Act. 13.39 . And by him , that is , Christ , all that believe are justified and accepted as such ; as Rom. 5.19 . For as by one mans disobedience many were made sinners , or became sinners ; so by the obedience of one shall many be made righteous , or become righteous in his sight . And again ; Ephes. 1.6 . To the praise of the glory of his Grace , wherein , or in which Grace , he hath made us accepted in the Beloved . We were not so by Nature , or by our own Works and Righteousness ; but we are made so by Grace through this Obedience or Righteousness of his Son , who alone is the Beloved ; and that you may see 't is through this Righteousness that we are made accepted , and stand before him as righteous ; 't is added in v. 7. immediately following ; In whom we have Redemption through his Blood , the forgiveness of sins ; for though forgiveness of sins , or non-imputation of sins , is only expressed , which is but a part of our Redemption and Justification ; yet imputation of Righteousness is also implied , and necessarily inferred ; as Rom. 4.6 , 7 , 8. The Apostle doth infer the imputation of Righteousness out of David ; Psal. 32.1 , 2. Blessed are they whose transgressions are forgiven , whose sins are covered : Blessed is the man to whom the Lord will not impute sin ; for unto this man the Lord doth impute Righteousness without Works ; as v. 6. for else the Apostles Argument were of no force ; and that the Lord is not well pleased with , or accepteth any person as righteous , but in and through this Righteousness of his Beloved Son apprehended by Faith , is also as clearly testified in Heb. 11.6 . For without Faith it is impossible to please God : Where he proves that Enoch was a Believer , and an Heir of the Righteousness that is by Faith ; because he had before his Translation received this Testimony , that he pleased God ; which he could not do without Faith ; nor can any man else under the whole Heavens be able to please God without this Faith ; for the Scripture faith it is impossible . And thus have we finished the doctrinal part , namely , That the Righteousness which is by the Faith of Jesus Christ unto all , and upon all them that believe , is the Righteousness of God : 1. As God is the Author of it . 2. As it is the Righteousness of that wonderful Person who is God-Man . 3. In opposition to a Man 's own Righteousness : And 4. As God is well pleased with it . The Use of this Doctrine is by way of Inference ; and hence we may infer ; 1. That this Righteousness which is by Faith of Jesus Christ unto all ▪ and upon all them that believe ; is a perfect and compleat Righteousness : The perfection of this Righteousness is argued from its Author , which is no less than God ●●mself ; and that as it is the design and gift of his own free and Soveraign Grace in Christ ; and as it is the admirable contrivance of his Infinite Understanding and Wisdom , and also as it is the effect and product of his Infinite and Eternal Power manifested both in Christ and also in and towards them that believe ; as hath been shewed : Now if it be the Righteousness of God in such a special and peculiar manner as it is the Foundation of his New Creation , and making all things New in Christ ; and that the New Creature is raised and stands before God in his Son Christ ; upon this Foundation of Righteousness by Faith in Christ and not by the works of the Law : Then certainly it is a most perfect and compleat work of God : For He is a Rock , and his work is perfect ; as , Deut. 32.4 . And sure I am that none can come after God to mend what he hath so curiously wrought , either by adding to , or taking ought from it : And if the question be put , as Eccles. 2.12 . What can the man do that cometh after the King ? Much more may it be put , What can the man do that cometh after God ? And the answer is at hand ; i. e. just nothing at all ; he cannot take ought from or add ought unto that which God hath done . No , no , Man cannot add one cubit to his Stature , or make one Hair of his Head White or Black ; as Luk. 12 , 25. and Mat 5.36 . And this is the perfection of Gods works of Creation and Providence , that there nothing can be added to , or taken from that which God made : No , that which is crooked , cannot be made strait ; that which is wanting , cannot be numbred : All Created Wisdom and Power in Angels or Men , can●not reach the works of God so as to add the least thing which God hath left out , or diminish that which God hath put into it . And as all Gods works of the First or Old Creation were perfect in their kind , Gen. 1.31 . And God saw every thing that he had Created and Made , and behold it was very good . And the goodness of the work lay in the perfection thereof according to its kind ; every Creature being wrought after the counsel of his own will , which is his rule in working , Ephes , 1.11 . Who worketh all things after the counsel of his own will. And being wrought in a tendency and subserviency to his own glory ; which is his end in working : All things that God had made , answering exactly in their kind to the perfect rule of his will and pleasure ; and to the perfect end of their Creation , viz. The Glory of their Great Creatour and Benefactour : This was their goodness , this was their perfection ; and in this respect they were all very good and perfect as they were the works of God ; He is a rock and his work is perfect . Now if it be thus with all Gods works of the First or Old Creation ; how much more must it be so in the works of his New Creation in Christ ! which do as far exceed , and are as far above the works of the Old Creation ; as Heaven exceeds and is above the Earth . Now this Righteousness of God by Faith in his Son Jesus Christ , is the glory of his Grace in Christ ; 't is the curious and admirable contrivance of his Infinite Wisdom , 't is the product and work of his Infinite and Eternal Power ; all the Divine attributes shine forth together in joynt lustre and glory in the face of Christ , and the work of Righteousness by Faith in him : Oh! what a perfect work then must this needs be ; that is and shall be the admiration of Angels and Men to all Eternity ! As hath been shewed . And the perfection of this work of Righteousness by Faith in Christ will appear , if we consider it is wrought exactly after the Counsel of his own will , i. e. the will of his own Soveraign Grace in Christ ; and it answereth perfectly his highest end , i. e. his own glory : It gives all the glory to God in and by his Son Jesus Christ , and cuts off all boasting● and glorying from man , as hath been declared : And therefore there must needs be a glorious perfection in this Righteousness of God unto which nothing can be added by man , or by the Sons of men ; and in which there is nothing wanting . Now the perfection of this Righteousness of God is expresly declared in the holy Scriptures , and celebrated to the Faith of Gods Elect ; being proposed as an object not only most true , and so worthy of their firm assent unto it as it is a great and glorious truth of God in Christ , but also most sure and stedfast and worthy of their utmost trust and confidence , their inward relyance and dependence upon it as to their hope of Justification and Eternal Life in Christ ; yea , an object of their Spiritual joy and delight ; their rejoycing in Christ ; their inward peace with God and comfort doth flow from it , Rom. 5.1 . Being justified by Faith , we have peace with God ; and v. 2. We rejoyce in the hope of the Glory of God. Which we could not do if we had not perfect and compleat Righteousness by Faith in Christ ; as it is written , Col. 2.10 . And ye are compleat in him , who is the head of all principality and power . Now it hath been shewed how Jesus Christ as the Author of this Righteousness is exalted far above all principality and power ; and is made head thereof : Angels & Men & all things in Heaven & Earth being made subject to him as a reward of his obedience ; by which exaltion he is declared in Heaven and Earth to be Jesu● Christ the Righteous : And therefore ye are compleat in him , saith the Apostle , i. e. ye have that perfect and compleat Righteousness by Faith in him ; by which ye are now Justified before God the Father . The perfection of his Righteousness which ye have by Faith in him , renders you compleat and perfect ; ye are compleat ●n him ; which you could not be , if ye had not a perfect Righteousness in him by Faith to stand before God in . The force of the Argument lyeth in this , ye are compleatly and perfectly Righteous in him , i. e. in Christ your Head ; and need not any thing of mans Wisdom or Works to make addition unto this Righteousness which ye had in him : No , no , all the Wisdom of Angels and Men can add nothing to your perfection in Christ ; ye are compleat in him : And therefore Beware lest any man spoil you , through Philosophy and vain deceit ; after the traditions of men , after the rudiments of the World ; and not after Christ : as vers . 8. And let no man beguile you of your reward in a voluntary humility , &c. as verse . ●8 . As if he had said , there are many pretences amongst men , both Philosophers and false Christians to invent and find out a Righteousness of their own ; after their own wisdom , and after their own traditions , and each striveth to exceed other in their inventions of this sort ; and some place their Righteousness in this , and others in that work ; and esteem of their own superstion according to the strictness of their order and way : But beware ye , and let no man spoil you of your reward : Spoil and Rob you of your hope of Righteousness by Faith in Christ alone , without works ; either works of the Law or works of mans superstition ; f●r ye are compleat in him : And therefore adhere unto , and rely upon , yea also rejoyce in this perfect Righteousness which is in him , and by Faith in him alone : And be not moved away from the hope of the Gospel upon any pretence whatsoever ; for ye are compleat in him : And such is the perfection of this Righteousness which is by Faith in Christ , unto all , and upon all them that believe ; that as , Rom. 10.3 . 'T is written ; for Christ is the end of the Law for Righteousness to every one that believeth . The end of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now there is a twofold end of a thing ; there is finis extensionis ; the end unto which any thing is or may be extended ; and there is finis perfectionis , the end by which any thing is perfected and consummated ; now Christ is the end of the Law for Righteousness in both ; he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both finis extensionis , and finis perfectionis . 1. He is the end of the Law for Righteousness to every one that believeth : He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis extensionis ; the utmost end which the Law doth or can extend or be extended and stretched out unto : Now the Law is of great and large extent , as , Psal. 119.96 . I have seen an end of all perfection ; but thy commandement is exceeding broad . Creature perfection is that which a man may easily search out and see to the end of , he may search out and see the utmost extent thereof ; how far it can go , and how far it doth extend : So here saith the Psalmist , I have seen an end of all perfection ; but thy comandment is exceding broad . A man cannot so easily see to the the end of the commandment , and find out the extent thereof : No saith the Psalmist again , It is exceeding broad . The Law and Holy Commandment extends to all within , as well as to all without ; it extends to the Soul and Spirit of a Man within ; to all the Internal Faculties : The Mind and Conscience , the Understanding , Will and Affections ; and to all the Internal motions and operations thereof , whether they be good or evil . It extends to all the thoughts and imaginations of the thoughts in the heart of a man ; as Gen. 6.5 . It extends to the Principle and End of a mans way and work ; as Zech. 7.5 , 6. It extends to the most Secret thoughts and intentions of the Heart , and divideth asunder betwixt the marrow and the bones , Heb. 4.12 , 13. It extendeth to all the words and actions of a mans Life and Conversation , to all his religion and religious performances , Mat. 5.23 , 24. and v. 27 , 28. and v. 40 , 41 , 42. and v. 43 ▪ 44. to the end . The Law in the Spirituality and purity of it extends to all that a man is every way , as a man , and as a Christian , as considered in his place , station and relations ; and it extends to all that a man hath , and to all that a man doth . Oh! well might the Psalmist say , But thy Commandment is exceeding broad . But yet as broad as the Commandment is , and considered in the utmost extent of it ; the Obedience and Righteousness of Christ ; extendeth its self to the utmost breath and length ; yea to the utmost extent of the Law in the Spirituality , and Purity , and Diffusiveness thereof ; yea it doth exceed and go beyond the Law : For the Law required but a mans Righteousness and Obedience ; as , Rom. 10.5 . The Man that doth these things , shall live by them . But lo here is a Righteousness brought in , and an Obedience performed to the whole Law in the utmost extent of it ; by him who is God , as well as Man , even the Righteousness of God! And thus Christ is The end of the Law for Righteousness to every one that believeth ; as the end of the Law is finis extensionis . But then again ; Christ is the end of the Law for Righteousness to every one that believeth ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of the Law is finis perfectionis , i. e. the perfection , accomplishment and finishing of the Law in the spirituality , purity , universality and perpetuity of it . And in this sense also Christ is the end , i. e. the perfection of the Law , as it hath its accomplishment and fulfilling in him . First ; And first for the Ceremonial Law , that had its accomplishment , and was fulfilled in Christ : All the Types and Figures ; all the Sacrifices , with the sprinkling of their Blood ; all the Services and Ceremonies , looked and pointed unto him who was the substance of them all , and in whom they had their accomplishment , perfection and end ; as Job . 1.17 . For the Law was given by Moses , but Grace and Truth came by Jesus Christ ; Grace , i. e. all that Grace of Justification typified by the Sacrifices and the Sprinklings of Blood , and all that Grace that was shadowed out by the National Election , Adoption and Glory ; all that Grace of Sanctification typified and shadowed out by Circumcision , and the various washings under the Law ; all this Grace was given unto us from the Father by Jesus Christ ; and the truth and substance expressed and darkly figured in that Law of the heavenly things themselves , was performed and made good to us in Christ : So Grace and Truth came by Jesus Christ in opposition to works , and mans righteousness and trurh in opposition to the shadows and appearances ; so Dan. 9.24 . To seal up the Vision and the Prophecy , and to anoint the most holy ; so that the anointing of the most holy , was to be the sealing up the Vision and the Prophecy of the Old Testament , i. e. the finishing and accomplishing thereof ; for sealing up doth signifie and imply the finishing and compleating of the things therein conveyed to us : And accordingly all that was seen , though but darkly in the vision of the Old Testament , and all that was testified aforehand in the Prophecy was fulfilled and finished in Christ , 1 Pet. 1.10 , 11. Of which Salvation the Prophets have enquired and searched diligently , who prophesied of the Grace that should come unto you , searching what or what manner of time the Spirit of Christ which was in them did signifie , when it testified before-hand the sufferings of Christ , and the Glory that should follow ; So that the Vision and Prophecy of the Old Testament , pointed to the most Holy , i. e. Christ , and had their end of Perfection and Accomplishment in him : The Old Testament , Tabernacle , Odinances of Worship , Priesthood and Service was a Shadow of good things to come , but the Body is Christ , Col. 2.17 . 2. And then again Secondly , As to the Moral Law , which was added in that Mosaical Law and Dispensation , and that because of Sin or Transgression , as Rom. 5.20 . and Gal. 3.19 . and was not the Covenant of God with that people particularly , as that by which they should expect righteousness and life , for the covenant of God with that people in the Mosaical Dispensation , was though more dark and shadowy , a Covenant of Grace . But I say the Moral Law was added , because of Sin ; now as to the Moral Law , Christ is also the end of it , and it hath its perfection and accomplishment only in Christ actually , and also in all them that believe virtually : now that the Moral Law is here mainly and principally intended is plain , in that it is said , that Christ is the end of the Law for Righteousness ; Now there is no other Law that is the measure and rule of Righteousness , but the Moral Law first , and then such other positive Laws as God superadded : for as sin is nothing else but the transgression of the Law , so Righteousness is nothing else but the fulfilling of it ; So that for as much as Christ is the end of the Law for Righteousness , 't is plain that he did fulfill the Moral Law , by giving that perfect obedience thereunto , that whole obedience , which the Law did and doth require of Adam and all his Posterity , and that as a Covenant of Works ; I say this Law was fulfilled by Christ , for us in the perfection and utmost extent and demand of it , as shall be more particularly set out in the opening of the next Doctrine ; for otherwise he could not be the end of the Law for Righteousness to them that believe , if he had not perfected and filled up the Righteousness of the Law for them and in their stead ; Therefore the Righteousness of the Law is perfected and fulfilled by Christ actually and personally : and he is the end or perfection of it . And then the Righteousness of the Law is also fulfilled , and hath its perfection in all them that believe virtually and in Christ their head ; as Rom. 8.3 , 4 , For what the Law could not do in that it was weak through the flesh , God sending his own Son in the likeness of sinful Flesh , and for sin condemned sin in the flesh , that the Righteousness of the Law might be fulfilled in us : So that the Righteousness of the Law hath its perfection and accomplishment also in them that believe : they having fulfilled the Law vertually and by Faith in Christ their Head ; So that as the Apostle puts the question , Rom. 3.31 . Do we then make void the Law through Faith ? The answer is full ; God forbid ! yea we establish the Law. So that this Righteousness of God which is by the Faith of Christ , unto all and upon all them that believe , is a most perfect and compleat Righteousness , both with respect to Christ , and also with respect to all them that believe ; who have better fulfilled the Law in Christ their Head , than could have been by the first Adam , if he had never sinned : but of this more fully under another inference . 2. Hence also we infer the stability and duration of this Righteousness ; for if it be the Righteousness of God , and that as he is the sole author of it , as the Foundation of his new Creation in Christ conferred freely by his Grace , contrived by his Wisdom , and effected by his mighty Power , manifested in Christ , and also in all them that believe , as ye● have heard , then it is a stedfast Work that abideth unalterably and unchangeably the same , for ever : for such is the nature of all God's Works ; Even the Works of the Old and First Creation , that they are established and stand fast for ever , as Eccles. 3.14 . I know that whatsoever God doth it shall be for ever . i. e. it shall stand and remain as God hath made it : and neither man nor any Creature can alter or change that which God hath done ; For Solomon explains himself in the following words , nothing can be put to it , nor any thing taken from it ; and God doth it , that men may fear before him , i. e. that men may pay a due reverence to the works of God , and subscribe with a holy submission thereunto : Now if this be the nature of all Gods Works , even in the first and old Creation , that whatsoever God doth , abideth for ever , and cannot be changed by man , or by the Sons of men : then how much more is it so in his works of the new Creation in Christ which must and shall stand fast forever ? for as the Will and Wisdom of man cannot alter or change them ; so God hath declared that he will not ; as James 1.17 , 18. Every good and every perfect gift is from above , and cometh down from the Father of Lights , with whom is no variableness neither shadow of turning ; Of his own Will begat he us , by the word of truth , that we should be a kind of first fruits of his Creatures . And again Rom. 11.29 . For the gifts and calling of God are without Repentance , meaning the gifts of his Grace in Christ , all the Gifts and Works of his new Creation , are without Repentance ; God will not Repent , nor alter , or change what he hath done therein . Now that this Righteousness of God which is by the Faith of Jesus Christ unto all them that believe is such , plainly appeareth and is particularly declared , in that it is called Everlasting Righteousness , Dan. 9.24 . which plainly referreth unto Christ the Messiah , the most holy , whose work it was to make an end of sins , and to bring in everlasting Righteousness ; this Righteousness of God therefore brought in by Christ , is everlasting Righteousness , and remaineth unalterably and eternally the same through all ages and generations ; and through all Nations , and Tongues , and Kindreds of Men ; So that all which have been , are , or shall be justified in God's sight ; have been , are , and shall be so justified by Faith in Christ , and by this Righteousness of God , which is unto all and upon all them that believe : for there is no difference betwixt Nation and Nation , betwixt Jew and Gentile ; no difference betwixt them that were justified under the Old Testament , and those which are justified under the New Testament ; no difference betwixt them that have been justified from the beginning of the World to this day , and those that shall be justified in the Ages and Generations yet to come ; let them be never so many or never so long ; this Righteousness of God remaineth unchangeably the same by the Faith of Jesus Christ only , and not by the works of the Law unto all , and upon all them that believe in all Nations and in all Ages ; So in the old World , all that were justified and saved , were justified and saved by this righteousness of God , which is by the Faith of Jesus Christ , so express●y 't is testified of Abel , Enoch and Noah , Heb. 11.4.5 , 6 , 7. They obtained Witness from God , that they were righteous and pleased God , and became Heirs of the Righteousness which is by Faith ; And that is this very Righteousness of God and none other ; and so all that were Justified in this World , and since the Flood , both before and after the Law of Moses , were justified by this very Righteousness of God by the Faith of Jesus Christ as is plainly declared , Heb. 11. from ●he 8. ver . to the end of that chapter ; where ●peaking of Abraham , Isaac , and Jacob , and Sarah , yea of Joseph , who all were before ●he Mosaical Law and Dispensation , about 400 and 30 years in the revolution of time , and afterward speaking of Moses , of Joshuah of Rahab the Harlot , yea of Gedion , of Barak , of Sampson , of Jephthah , of David , of Samuel also , and all the Prophets , saith that these all obtained a good report through Faith : And what was the good Report which they obtained ? Namely this , that they were Righteous and pleased God , and were justified in his sight by Faith in Christ , and became the Heirs of the Promise and of this Righteousness of God , which is by the Faith of Christ unto all , and upon all them that believe : And then for the times of the Gospel or New Testament , there is no need to say much , only take a text or two , namely , Rom. 8.29 , 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son , that he might be the first born among many brethren ; Moreover whom he did predestinate them he also called , and whom he called them he also justified , and whom he justified them he also glorified ; So that look now into God's Eternal Purpo●● and Counsel of Grace in Christ , and consider how God hath fore-known , and fore-knowing hath predestinated to be conforme● to the Image of his Son , all those many Brethren among whom Christ is the first born : and consider also how all these are called in the dispensation of the fulness of times , as Ephes. 1.10 . for whom he did predestinate them he also called ; and whom he called , them he also justified ; i. e. by Faith in his Son Jesus Christ , who is therefore the first born among all these Brethren ; so that they are all ( as they come to be called according to this purpose ) justified in the sight of God , by this Righteousness of God through Faith in Jesus Christ , as Rom. 8.33 , 34. Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth who is he that condemneth ? It is Christ that died yea , rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . And as before ver . 30. Whom he justified , them he also glorified . So that all that are elected of God in Christ , and are , or have been and shall be called according to Gods purpose , are , have been and shall be justified in this Righteousness of God through Faith in his Son , and being thus justified shall be glorified ; And what shall we say then to these things ? God be for us , who shall be against us ? And thus in the dispensation of the fulness 〈◊〉 times he doth gather together in one , all ●●ings in Christ , both which are in Heaven 〈◊〉 which are on the Earth , even in him ; 〈◊〉 gathers them into or under one head , which is Christ , by one and the same Faith , ●nder one and the same Righteousness , which 〈◊〉 not their own , but the righteousness of God by Faith : and into one and the same glorified estate in Heaven , as Job . 17.20 , 21. Neither pray I for these alone , but for them also , which shall believe on me through their word , that they all may be one , as thou Father art in me , and I in thee , that they also may be one in us , and ver . 22 , 23. And the glory which thou gavest me , I have given them , that they may be one even as we are one , I in them and thou in me , that they may be made perfect in one : In these words Christ prayeth for them that already believed in him , and also for all those that should afterward believe in him through their words , i. e. the Apostolical word , the everlasting Gospel to be preached unto all Nations , and to the end of the World , as Mat. 28.19 , 20. and that which Christ Prayeth for , with respect to them all , is ; that they may be one , and that they may be made perfect in one ; that as the Father is in Christ and Christ in them , they also ma● be one in him , and in the Father throug● him : now this union is founded in the●● Justification by this Faith : for here , by th● Spirit on Christ's part , given to the● and working Faith in them by the 〈◊〉 preached , and by Faith on their part , they come into this actual union with Christ , an● the Father in Christ , and are now made perfect in this union , in respect of their Justification by Faith , and stand compleatly and perfectly justified and righteous before God , even the Father , in this Righteousness of Christ , and so shall be made perfect also in that which doth follow , and depend upon their Justification , which is Adoption and Glory : For whom he justified , them he also glorified , is before , Rom. 8 30. And the glory which thou gavest me , have I given them , that they may be one , even as we are one ; John 17.22 . So that upon the whole argument it doth plainly and fully appear , that this righteousness of God which is by the Faith of Christ unto all , and upon all them that believe , is an everlasting righteousness , remaining unalterably one and the same in all Ages and Generations , in all Nations and Kindreds of the Earth , and to all persons that have been already , are now , or ●hall be hereafter justified before God. 〈◊〉 Infer . 3. And then again thirdly , we ●nfer the greatness , excellency and glory of 〈◊〉 Righteousness , above all other Righ●eousnesses that might have been , or may be mentioned , or pretended unto amongst Men ●or Angels ; for as the Apostle saith of Christ , Heb. 1.4 . That he hath by inheritance obtained a more excellent name than they , i. e. the Angels ; and argueth from thence the greatness and excellency of his Person and Office ; So we may say concerning this Righteousness , that it hath a more excellent name than any other Righteousness of Men or Angels ; for it is called the Righteousness of God , which none other is ; And therefore it is a better , greater , and more excellent , and glorious Righteousness , than any other that might have been or may be pretended unto by Men or Angels : for it hath a more excellent name . 1. Now let us consider man in the first place , and what righteousness he might have pretended or may pretend unto : And certainly Adam in the state of innocency was an excellent and glorious Creature , the highest and top of Gods Creation in this lower World ; He was made after the image of him that created him , in Knowledge , Righteousness , and Holiness , and God had 〈◊〉 him under an excellent Law , Spiritual , Holy , Just and Good ; and this Law was written in his Heart , he had an original righteousness and integrity of nature conforme● and agreeable to this Law , and , an abili●● thereby to have kept and fulfilled all th● Righteousness thereof : now if this excellen● person had kept and not transgressed this excellent Law ; He and all mankind in him had been Righteous , and lived thereby , a Rom. 10.5 . For Moses describeth the righteousness which is of the Law ; The 〈◊〉 which doth these things shall live by them ▪ But yet this Righteousness which is by the Faith of Christ unto all , and upon all them that believe , is a greater , better , more excellent and glorious Righteousness , than that of Adam could have been , if he had not sinned , but fulfilled the righteousness of the Law ; For that could have been but a man's Righteousness : it could have risen no higher , it could have been called by no greater name than the RIGHTEOUSNESS of MAN ; But now here is a Righteousness brought in by Christ , the second Adam , and to us by Faith in him , which is the righteousness of God ; The person working out this righteousness for us , being God in the humane nature , hath added an infinite dignity and glory to it by the dignity and glory of his person , as hath been shewed ; So that as Christ is a more excellent person than the first Adam ; His obedience and righteousness in fulfilling the Law must needs be a more excellent righteousness , than that of Adam , or all other men could have been , if Adam and they in him had kept the Law ; For that had been but the Righteousness of Man , but this is the righteousness of God. Oh the admirable work and contrivance of the free Grace , Wisdom and Power of God , in and through his Son Jesus Christ , towards his Elect , that ( having lost righteousness in the first Adam , and all hope and possibility of it by works ) they have gained a greater , better , and more excellent righteousness by Faith in Christ ; they lost that which would have been at best but a mans righteousness , but they have gained by that loss , and obtained by Faith , that which is the righteousness of God ; So that the poorest believer have a better righteousness by Faith in Christ , than Adam had or could have had in innocency , or that themselves could have had , if they had never sinned . And hereby indeed it is manifest that the Seed of the Woman hath bruised the head or head-plat of the Old Serpent the Devi● in bringing in a better Righteousness . 2. And let us also consider the gloriou● Angels of Heaven , the Elect Angels , an● what righteousness they are justified an● stand before the holy God in : And so far a● we can look into this matter , in the ligh● of the holy Scriptures ; it doth not appea●●hat they are justified by Faith in Christ a● we are , for they never sinned as we all did 〈◊〉 Adam , and needed no Redeemer to re●eem them by his blood as we did ; And ●hrist took not upon him the nature of Angels , ●●at the Seed of Abraham , as Heb. 2.16 . ●nd therefore as Christ took not their nature , 〈◊〉 stood not in their stead to fulfil the righ●●ousness of that law for them , under which 〈◊〉 were put ; But they have fulfilled and ●ne the Will of God their Creator , as Psal. ●3 . 20 . Bless the Lord ye his Angels , that 〈◊〉 in strength , that do his commandments , ●●●kning to the voice of his word ; And again ●● . 21 . Ye Ministers that do his pleasure ; 〈◊〉 that for ought that doth appear , these ho●● Angels stand before God and are justi●●●d by their own personal and perfect obe●●●nce to the Law of their Creator , and in 〈◊〉 own Righteousness ; indeed they needed a Saviour , to prevent their falling , and to confirm them in that state of innocency and glory , wherein they were at first created and made , and in this respect they have their confirmation in and by Christ , and from their election in Christ the common head of all Gods Elect both amongst Angels and Men , Eph. 1.10 . and in this respect they are our brethren and fellow Servants , as Rev. 22.9 . Brethren they are , though indeed our elder Brethren in Christ their head and ours , and had their election and confirmation in Christ , apparently manifested before us , for their Election and Confirmation in Christ appeared upon the fall of the Angel● that sinned , and before the Fall of Adam , whereas our Election and Redemption in and by Christ , was not manifest nor did at all appear till after the Fall of the first Adam , and then it began to break forth , and appear in the first Promise , Gen. 3.15 . So that they are our elder Brethren yet our Brethren in Christ , but so , that Christ hath the pre-eminence , and is the first born amongst the many Brethren , both Angels and Men , being the head of the Election ; Yet as hath been said , it doth not appear that they have any other or greater Righteousness than their own ; And as they are by nature greater and more excellent than we , so their obedience may excel the obedience of man , if he had also obeyed and fulfilled the Law of his Creator as they did ; Yet still the obedience of Angels , and the righteousness wherein they are justified and stand before God , is but the obedience and righteousness of Creatures ; though it be never so excellent , though it be Angelical ; yet it is , and can be but Creature righteousness ; And this righteousness which we have by Faith in Christ , is God's Righteousness , and therefore as God is more excellent than his Creatures , so his Righteousness is greater ; and more excellent than theirs can possibly be . And here see , and behold again the triumph of Grace over sin and death ; that fallen man is raised again and advanced in Christ , to a greater , better , and more excellent and glorious hope of righteousness by Faith in Christ ; not only , than Man had in innocency , or could have had by the works of the Law , but also than Angels in Heaven have : So that as they were preferred before us , and set above us by nature , we that believe are preferred before them by Grace ; for Christ took not Angelical but the humane nature into union with the Godhead in his own glorious person : and is sat down in that nature , at the right hand of the Majesty on high : and we are said also to be sat down together with or in him in the heavenly places , Ephes. 2.6 . Whereas the Angels are not said to be sat down , but to stand before the Throne and in the presence of God , as Ministers and Servants , Luk. 1.19 . Rev. 5.11 . Heb. 1.13 , 14. And the humiliation of Christ who was made a little lower than the Angels in our Nature , hath exalted us with or in Christ above the Angels , and we have a better righteousness than they . Inf. 4. Again fourthly , hence we infer how much it is the duty and interest of every man under these Heavens ( to whom the word of Salvation comes ) to believe in Jesus Christ and submit themselves to this righteousness of God ; The very name it carries ( the righte●●sness of God ) is enough to bow every 〈…〉 to stoop to the authority of it , and submit himsel● unto it ; For it is the righteousness of God , as he is the Author of it , his Free grace hath conferred , his Wisdom hath contrived , found out , and appointed , and his Power hath wrought out this Righteousness for us , in his Son Christ , and he is only and infinitely well pleased with it , and we are under the highest obligation to submit to it . For , 1. He hath commanded us so to do , 1 John 3.23 . And this is his commandment , that we should believe on the name of his Son Jesus Christ. And when the Jews put the question to Christ , John 6.28 . What shall we do that we might work the works of God ? The answer is , vers . 29. This is the work of God , that ye believe on him whom he hath sent . And when the voice came from the most excellent glory , and testifyed from the Father out of Heaven concerning Christ ; This is my beloved Son in whom I am well pleased . The same voice also addeth the command ; and saith , Hear him , Mat. 17.5 . So that the command of God declared makes it every Mans Duty to submit to this Righteousness of God , by believing in his Son Jesus Christ. 2. It is a greater and more excellent Righteousness than that which is 〈◊〉 be supposed to be a mans own Righteousness ; for it is the Righteousness of God : And what comparison is there betwixt the one and the other ? What is man ? That is a Worm compared with God , whose name is I Am : What is man ? Of the Earth Earthy , compared with the Lord from Heaven ? 1 Cor. 15.47 . And what then is the Righteousness of man , or thine own Righteousness poor Worm ? compared with this Righteousness of God ? Surely thy own Righteousness is but ▪ filthy rags ; and thou thy self but an unclean thing , Isa. 64.6 . And why shouldest thou not be willing to part with thy rags , thy filthy rags ; that thou mayest put on the Royal Robes of Christs Righteousness ? Should not a poor filthy beggar be willing to put off , and throw away his rags , that he may be washed and cleansed and put on the Royal Apparel which the King of his Grace hath provided for him , and commanded him to put on ; that he may stand before him with acceptation ? Had Mordecai refused to have put off his mournful and dirty weeds of Sack-Cloth and Ashes , the emblems of his shame and sorrow for the destruction designed by Haman , and confirmed by the Kings Seal for this Mordecai and all the Jews , and now ready for Execution : Had I say Mordecai refused ; what a contempt ▪ would it have been of the Royal favour , and Rebellon against the Royal command of so great a King ? How justly then might the King upon such a contempt of Mercy and Grace , and his Royal Authority and Command withal ; have abandoned Mordecai and left him and all his People to the destruction afore-mentioned ? Oh man ! this is thy case , and thou art the man here concerned : Hath God of his Grace and Favour in his Son Christ conferred and provided such Royal Robes of Righteousness for thee , and commanded them to be brought unto thee , and commanded thee to put off thy rags of Self , or thy own Righteousness ? And wil● thou dare to reject this Royal Grace and Favour ; and rebel against this Royal command of the great God ? How justly mayest thou for this contempt be abandoned of God for ever , and left to perish in thy sins , and the rags of thine own Righteousness ? And how canst thou think to stand before God in these rags ? Before him , whose name is holy ? And who is of purer Eyes , than to behold Iniquity ? With whom evil shall not dwell , and in whose presence no unclean thing shall enter ? Canst thou dwell with everlasting burning ? O● canst thou , cloathed with Hay and Stable , stand before consuming Fire ? Heb. 12. ult . When Joshuah the High Priest stood before the Angel cloathed in filthy garments ; Satan stood at his Right hand to resist him , Zech. 3.1 , 2 , 3. And he could not st●nd with acceptation , till they took away his filthy garments , and cloathed him with change of raiment , vers . 4 , 5. And then The Angel of the Lord protested unto him , as verse 6. Saying , thus saith the Lord , the Lord of Hosts ; if thou wilt walk in my ways , and if thou wilt keep my charge : Then thou shalt also judge my house , and shalt also keep my Courts ; and I will give thee places to walk among these that stand by . Man , know , thou canst not stand , nor walk before God , the holy God with acceptation , till thy filthy garments and filthy rags be taken away from thee , and thou beest cloathed with change of Raiment , i. e. the perfect Righteousness of Jesus Christ : Which unless thou puttest on by Faith , neither thy person nor service can be accepted of him . For as there is no salvation out of Christ , so also out of Christ and his Righteousness , there is no acceptation to any person under Heaven . And that thou , Oh man ! mayest yet be more fully convinced that thou canst not stand before God in the best of thine own Righteousness , but only and alone in this Righteousness of God ; which is by the Faith of Christ unto all , and upon all them that believe : Consi-that thou canst not stand before thine own Conscience in the best of thine own Righteousness : And if thy Conscience be an awakened and enlightened Conscience , it will witness against thee ; yea , it will judge and condemn thee , in the best of thy Inherent Righteousness of inward qual●ficat●ons , and external performances : We will suppose , and thou mayest say , thou hast Faith ; but hast thou not unbe●ief as well as Faith ? And is not thy unbelief more than thy Faith ? And many times dost thou not act , at least in some case● as if thou hadst no Faith ? And doth not thy Conscience reprove and judge as Christ doth his Disciples ? Mat. 4.40 . Thou wilt say also ▪ thou dost repent , and thou hatest tha● which is evil ; well , but dost thou not find also impenitency and hardness of Heart , at least some times and in some cases ? Dost thou not find thy Heart sometimes to be without all tenderness ? And to be even hardened from Gods fear ; so that neither the Word of God , nor yet the Rod of God do make impression upon thee ? Isa. 63.17 . Yea neither the Mercies nor the Judgments of God , dost thou lay to Heart as thou oughtest to do ? Isa. 42.24 , 25. Thou wilt say thou art Humble , but is there not Pride also in thy Heart ? And doth not Pride prevail many times in thy Heart as it did in Hezekiah ? 2 Chron. 32.25 . And doth not thy Conscience reprove thee for thy Pride as his did , verse . 26 ? Thou wilt say also that thou dost Love God , but dost thou love him withall thy Heart , and all thy Soul , and all thy Strength ? Dost not thou love thy Carnal Self also , and the Creature more than God ; at least sometimes and in some particular cases ? And doth not the love of thy Self and of the Creature prevail above all the love of God in thy Heart ? And so of the rest of all thy Inherent Qualifications . And then for thy external performances ; thou wilt say that thou prayest and callest upon God in thy Close● , in thy Family , in and with the Congreation of the People of God ? And thou hearest the word , and that with joy and delight thou receivest the seals of Gods Covenant ; and thou joynest fasting with thy Prayers , and chastenest thy Soul therewith : Well but Oh Man ! doth not sin mix it self with thy best duties , and iniquity creep into all thy holy things ? And doth not thine own Conscience tell thee and reprove thee for these things ? And thou art put to it after all , to cry out , Lord be merciful to me a Sinner , a Wretch , an unclean thing . Now if this be true , and these things be so ; that thou canst not stand before thine own enlightened and awakened Conscience in the best of thine own Righteousness , either of inherent qualifications or external duties : How canst thou think to stand before God , who is greater than thy Heart or Conscience , and knoweth all things , as , 1 Joh. 3.20 . Yea he knoweth more evil by thee , and seeth more sin and iniquity in thee , and in thy holy things than ever thou didst or canst do , Psal. 19.12 . Jer. 17.9 , 10. Therefore he is greater than thy Heart and knoweth all things ; as thine own Heart condemns thee in all those things , he will condemn thee also ; for thou canst not stand before him in these rags , in these filthy rags : Is it not therefore , Oh man ! whoever thou art , that hearest the word of God this day : I say is it not thy duty and thy interest also to comply with and submit unto this Righteousness of God ; and seek a better Righteousness out of thy self by Faith in his Son ? Is not this Righteousness better than thy own ? Are not the royal robes better than filthy rags ? Canst thou stand before the great King of Heaven and Earth in filthy garments , And will he accept thee ; Will not his Wrath burn against thee , and Say , friend how camest thou in hither , not having on the wedding garment ? and will not he say ? Take him hence , bind him hand and foot and cast him into outer darkness ? There shall be wailing and gnashing of teeth . And wilt not thou be left speechless and without excuse , as Mat. 22.11 , 12 , 13 , 14. Oh therefore put on this wedding garment , and wear i● always when thou comest before the King , and treadest in his Courts ; & be sure thou beest in it , having it on , and never dare to look God in the Face without it ; as , Phil. 3.9 . But be found in it whilst thou livest , when thou comest to die , and at the Day of Judgment ; That the shame of thy nakedness do not appear to thy everlasting confusion . Infer . 5. But then again fifthly ; Hence we may also Infer and A●gue how greatly it is the duty and work , and as well the interest also of every Minister of the Gospel of Jesus Christ to be himself well instructed in the knowledge of this Righteousness of God ; and understandingly , faithfully and clearly to Preach and declare this Righteousness of God which is by the Faith of Christ unto all and upon all them that believe . And that it is your Duty and Interest to understand and know this Righteousness of God , and to be well instructed in and acquainted with this Mistery of Faith ; and to Hold it in a pure Conscience ; as the Apostle doth command , 1 Tim. 3.9 . will appear by the Considerations following , 1 Consid. This Righteousness of God by Faith in his Son Jesus Christ , is the great foundation truth of the Gospel ; and as it concerns every wise and skilful builder to look well to his foundation , upon which the whole building and his success therein , and also his reputation as a workman doth depend : So it doth greatly concern every Gospel Minister , that he may be a skilful builder in the Church of God , to look well to the foundation of the Faith and Hope not only of himself , but also of the whole Church of Gods Elect : For other foundation can no man lay than what is already laid , which is Jesus Christ ; the same yesterday , and to day and for ever , as 2 Cor. 3.11 . If a Minister lay his foundation in the works of the Law , and mans Righteousness , it will never hold ; whatever hope or confidence he builds upon this foundation in himself or others , will certainly fall , when his work shall come to be tryed ; and himself , and all those that hear him , and whom he builds upon this foundation will certainly perish ; unless another better foundation be laid : For by the works of the Law , there shall no flesh be justified in his sight : As hath been shewed . No , no , mans Righteousness will not ; no less than this Righteousness of God can be a sure foundation to build upon for Justification in his sight , and for Eternal Life . 2 Consid. The building must be uniform and answerable to the foundation in all parts of it , and bear a true proportion to , and agreement with the foundation to the very topstone ; that the beholders may cry , Grace , Grace , to it ; and that with shoutings as , Zech. 4 7. There is a blessed harmony in the Gospel , and all Gods attributes do harmonize and shine forth in a joynt lustre and glory in Jesus Christ. So all mans duty is consistent with this principle of the Righteousness of God , and doth sweetly flow from it ; Grace is manifested , and yet the Law is established and not made void by it : Gods Justice is fully satisfied , his wrath is pacified , the Gospel is glad tydings , Peace on Earth , and good will to men ; the Enmity is slain , and the hand-writing of Ordidinances that was against us is nailed to the Cross , and taken out of the way ; all good works are established upon better Principles , and Man's duty encouraged and rewarded . And if once you that are Ministers have obtained this Key of Knowledge , the whole Mystery of God , of the Father , and of Christ will be opened unto you ; and your Preaching will be clear , uniform and harmonious ; so that you will never contradict your selves in whatever Point you Preach upon , and the Faith of them that hear you will be clear and sound ; but if you fail here , and , through ignorance of this Righteousness of God , go about to establish your own , or Man's Righteousness , your Preaching will be confused , and you will contradict your selves at one time , in what you Preach , or Print at another ; and your Hearers will be of doubtful minds , and wavering betwixt Works and Grace ; betwixt the Law and Faith. Thus you will build again at one time , or other , what you have sometimes destroyed ; and so make your selves transgressors , as Gal. 2.17 , 18. And fo● want of a clear light in the knowledge of this Righte●● of God , some , though otherwise men of eminent Learning , Zeal , and personal Holiness , have most shamefully contradicted themselves , and exposed their labours to that just censure and scorn even of adversaries , and the sorrow and shame of their friends : Whilst their hearers and admirers are unstable and wavering , and so in danger after some time to fall into error : And how far the Church of God may be prejudiced thereby time will show : For this one Article , is Articulus Stantis & cadentis Ecclesiae . The Church of God Stands or Falls , Lives or Dies as this one Article of Justification by Faith in Christ , and this Righteousness of God , standeth or falleth amongst men . And Lastly , That it is greatly the duty and interest of Ministers to Declare and Preach this Righteousness of God ; appeareth from this one consideration ; Namely , That they cannot Preach savingly without it : If they have all the Wisdom and Learning of this World , and have Tongues of men and Angels , and draw multitudes of Admirers and Followers after them ; Yet this I say from the word of God , that whilst they do not know , or knowing do not Preach this Righteousness of God , their Ministry cannot be powerful to the saving of their own Souls , or the Souls of those that hear them : For the Apostle doth assure us , Rom. 1.16 , 17. The Gospel of Christ is ●o nomine , and upon that account , The Power of God unto Salvation , to the Jew first , and also to the Greek ; as it doth Reveal and Declare this Righteousness of God : For I am not ashamed , &c. For therein is the Righteousness of God revealed , as it is written , the just shall live by Faith. i. e. Faith in this Righteousness of God. And take away this Righteousness of God out of the Gospel , it would be no Gospel , nor could it be unto Salvation : And take away this Righteousness of God out of your Ministry , and it will be no Gospel Ministry ; nor can it be a Saving Ministry to your selves or them that hear you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . OR , A DISCOURSE Of , or Concerning , The Time and Season , wherein God doth Justifie his Elect , through Faith in his Son Jesus Christ , according to the Scriptures . WHEREIN , I. The Doctrine of Justification from all Eternity . II. The Doctrine of Justification from the time of Christs Death and Resurrection . Are fairly and truly tried and confuted . III. The true time searched out and stated according to Scripture . By THO. TAYLOR . Searching what and what manner of time , the Spirit of Christ which was in them did signifie , 1 Pet. 1.11 . The Kingdom of Heaven is likened unto a man that sowed good seed in his Field ; But while men slept , his Enemy came , and sowed Tares and went his way , Mat. 13.24 , 25. LONDON , Printed for Nath. Crouch . 1693. Rom. 8.30 . And whom he called , them he also justified ▪ HAving already opened and explained this Justification wherewith God doth justifie them whom he calleth , in the nature of it : we now proceed to speak of , and open , and explain the same as to the time of it ; because not only the things themselves , but the time or times are to be searched into , when and wherein the things are , and are to be ministred unto us , 1 Pet. 1.11 , 12. Searching what or what manner of times the Spirit of Christ which was in them did signifie . And concer●ing this enquiry or search , there are and have been of late two several Doctrines or Opinions grea●l● cried up , and as confidently affirmed by some , and violently imposed upon their unwa●y hearers , and with the same Spirit of violence as furiously contended for by them , who are so imposed upon ; As the Ephesian worshipers of Diana contended for her Goddess ship , as the Image that fell down from Jupiter out of Heaven , Acts 19.27 , 28 , 34 , 35. 1. The first Doctrine and Opinion so cried up and contended for is ; The Doctrine of Justification from Eternity ; Or that Gods Elect were justified from all Eternity . 2. The second is like unto it ; Which at least must be admitted without the least scruple or question : Justification from the time of Christ Death , or Resurrection : or that all Gods Elect were and are justified from the time of Christs Death or Resurrection , because the price was then paid by Jesus Christ , and he as Head of the Church discharged by his Resurrection , according to the Interpretation they give of Rom. 4. ult . Who was delivered for our offences , and raised again for our Justification ; Which they suppose and take for granted , must needs imply the time as well as the thing of Believers Justification . We shall therefore fairly and truly try both these Doctrines by the Holy Scriptures according to what we are commanded . 1 John 4.1 . Beloved believe not every Spirit , but try the Spirit whether they be of God ; for many false Prophets are gone out into the World. And we shall first try the first of these Doctrines ; As namely , Quest. 1. Whether Gods Elect , or any sort of men were justified from all Eternity , as some do say and affirm ? And unto this we answer affirmatively in two things . Namely , 1. That there is and was a gracious purpose , which God had purposed in himself from all Eternity , to Justifie and save his Elect through Faith in his Son Jesus Christ , Ephes. 1.9 . According to his good pleasure , which he hath purposed in himself . And again , 2 Tim. 1.9 . But according to his own Purpose and Grace , which was given us in Christ Jesus , before the World began . And the Apostle in the Context doth not only plainly imply , but expresly declare the same , when he saith , Rom. 8.28 . To them , who are the called according to his purpose ; and then , ver . 30. Whom he called , them he also justified ; Therefore there is and was such a purpose in God before the World began to call and justifie them . 2. That all that have been , are now , or hereafter shall be justified through Faith in Jesus Christ , from the Foundation of the World , to the end thereof , have been , are now , and shall be Justified according to this Purpose , which God hath Purposed in himself before the World began , and no otherwise , as Ephes. 1.11 . In whom also we have obtained an Inheritance ; ( And this Inheritance cannot be obtained without free Justification by Grace , as Tit. 3 7. Being Predestinated according to the Purpose of him , who worketh all things after ( or according to ) the Counsel of his own Will ; For in that he saith all things , 't is manifest , that he worketh this one thing amongst all the rest , even his Justifying his Elect through Faith in his Son Jesus Christ , after or according to this Counsel of his own Will ; and Ephes. 1.3 , 4. Who hath blessed us with all spiritual blessings in Heavenly places in Christ ; Amongst which Spiritual Blessings , that of Justification must be acknowledged to be one , and none of the least or last of those blessings ; It followeth , ver . 4. According as he hath chosen us in him , before the Foundation of the World ; And again 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling ; not according to our works , but according to his own purpose and graee , which was given us in Christ Jesus before the World began . And this also is plainly declared in the Context , Rom 8.30 . Whom he did Predestinate , them he also Called , and whom he called them he also Justified ; And if you will ask how ? The answer is , According to his Purpose , as ver . 28. According to this Purpose , he calleth them , and according to this Purpose he justifieth them : So that thus far we do consent and agree . 1. That there is and was a purpose in God from all Eternity to Justifie his Elect , through Faith in his Son Jesus Christ , And 2. That all that are justified , are justified according to this Purpose , which God had purposed in himself . But then we distinguish betwixt , being under a purpose of Grace from all Eternity to be justified : And being Justified from all Eternity , and therefore though we grant and affirm the former , yet we deny the latter . Namely , Neg. That Gods Elect , or any person in this World , are ▪ or is , or ever were , or was justified from all Eternity . This Doctrine of Justification from Eternity , I say , we truly reject , disown , and deny , as a false and unsound Doctrine , and contrary to the Holy Scriptures : all which will more than sufficiently appear in these following Particulars . Part. 1. This Doctrine in the consequent of it , doth deny , destroy and overthrow the truth and true Doctrine of Gods Election and Predestination , which the Holy Scriptures do establish , and which is one fundamental point of the true Christian Faith , and from whence doth spring as from a Fountain , all the parts of our Salvation ; This is called , The Foundation of God which standeth sure , 2 Tim. 2.19 . And this is that from whence as from a Fountain all the parts of our Salvation do spring , and proceed , Ephes. 1.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. There are two parts of this Election of God , namely , foreknowledge , and predestination . Rom. 8.29 . For whom he did foreknow , he also did predestinate ; Now there neither is nor can be any foreknowledge or fore-ordaining of that which is from Eternity , for nothing can be said to be before Eternity : And foreknowledge and predestination must be before the things foreknown and predestinated , and therefore if Justification were from Eternity , there could be no foreknowledge , or predestination thereof ; To speak with a holy reverence , God cannot be said to foreknow himself , or to fore-ordain his own blessedness , and enjoyment of himself alone , 't is true , the blessedness of God doth consist in that knowledge and injoyment of himself , which he hath in and of himself eternally ; But he could not fore-know himself , or fore-ordain himself this blessedness , because he hath and had this eternally , and nothing can precede , or be before eternity . Even so God could not be said to foreknow and predestinate his Elect to Justification and Salvation , through Faith in his Son Jesus Christ , if they were J●stified from all Eternity . And besides , it is ●ritten , Gal. 3.8 . For the Scripture foreseeing tha● God would justifie the Heathen through F●●●h , preached the Gospel before-hand to Abraham ; saying , in thee shall all the Nations be blessed . Now the Scripture could not foresee that which was from Eternity : the Scripture may and doth declare that which was from Eternity , as John 1.1 , 2. and 1 John 1.2 , 3. but the Scripture cannot be said to foresee that which was from Eternity , yet the Scripture did foresee that God would justifie these elect Heathen through Faith : therefore these Heathen were not Justified from Eternity , though they were elected from eternity : he therefore that saith he was justified from eternity , and doth teach men so , doth by consequence overthrow the Foundation of Gods Election , and deny that himself and those he so teacheth were either fore-known or predestinated of God to Justification and Salvation through Faith in Christ. Part. 2. This Doctrine of Justification from Eternity , doth by necessary consequences destroy and overthrow the Doctrine and Faith of reconciliation , which is also another fundamental point of the Christian Faith : Reconciliation must go before Justification , at least in the order of Nature , though not of time ; God must be first reconciled to that person in Christ whom he justifieth in Christ , as 2 Cor. 5.18 , 19. God was in Christ reconciling the World to himself : and then their justification follows , not imputing to them their trespasses ; Reconciliation must be first , and then Justification follows , for God Justifies a sinner upon the account of the price paid , and satisfaction made by Jesus Christ , as Rom. 5.10 . If when we were Enemies we were reconciled to God by the Death of his Son , &c. Now reconciliation was not nor could be from Eternity , because reconciliation supposeth a breach first made by sin , now the breach made betwixt God and Man by sin , was not from Eternity but in time , and therefore reconciliation could not be from Eternity ▪ and without reconciliation by shedding of blood there is no remission , as Heb. 9.22 . i. e. No Justification to the Church of Gods Elect , for Remission of sins is their Justification . Part. 3. This Doctrine of Justification from Eternity , destroyeth and overthroweth the true Doctrine of Justification it self also , which is another fundamental point of the Christian Faith : and therefore this Doctrine of Justification from Eternity cannot be true . Now the true Doctrine of Justification is , that Act of Gods Grace passed or put forth upon the person Elect , whereby of a guilty , ungodly , and unrighteous person before , he is really made and doth become , a righteous person in Gods sight , through Faith in his Son Jesus Christ given unto him . I say , he is made and doth become a righteous person in Gods sight , and that really , and not by opinion only as some would imagine ; and here are two things to be cleared , as namely , 1. That every man in this World is really made and doth become a guil●y and condemned person in Gods sight by the first sin of Adam justly imputed to him by the Law , so Rom. 3.9 , 10 and again ver . 19 , 20. which the Apostle plainly affirmeth by a comparison of the two Adam's , Rom. 5.19 . For as by one mans disobedience many were made sinners , &c. ver . 18. Therefore as by the offence of one judgment came , or it came upon all men to condemnation , in Gods sight ; So that 't is plain the many ver . 19. is all men , ver . 18. even the Elect of God as well as others . 2. That as in the first Adam all men did become and were really made sinners in Gods sight , by the just imputation of Adam's sin to them by the Law , even so in Christ many as v. 19. or all men , as ver . 18. i. e. all that believe are justified , i. e. are made and do become righteous in Gods sight , through Faith in Christ , by the righteousness of one , or by the obedience of one , justly imputed to them by the Law of Faith and Grace . So that as before Justification every man was really a guilty and unrighteous person in Gods sight ; So now that Faith in Christ is come , every man that believeth is justified , and doth become , and is made a righteous person in Gods sight ; So that Justification maketh a real change of State , from a state of sin and unrighteousness , and death , to a state of Grace , Righteousness and Life . Now therefore he that is Justified from Eternity , was from Eternity in a state of Grace , Righteousness and Life , and never was in a state of Sin , Unrighteousness and Death : he never was a Sinner , Ungodly , and condemned in Gods sight , and Sin had never raigned in him unto Death , in whom Grace had raigned unto Life , through Righteousness from all Eternity ; but the contrary is true in all them whom God Justifieth , as Rom. 4.5 . Now to him that worketh not , but believeth on him , that justifieth the ungodly , his Faith is counted for Righteousness and Rom. 5.6 . For when we were yet without strength in due time Christ died for the Ungodly , and v. 21. That as sin hath reigned unto death , even so might Grace reign through Righteousness unto Eternal Life , by Jesus Christ our Lord ; So that we who are now Justified by Faith in Christ , were without strength , were ungodly , were under the reign of Sin unto Death : but he that was Justified from Eternity , was never any of these : and therefore no man was or could be Justified from Eternity ; there is a contradiction in the things themselves ; and therefore this Doctrine is inconsistent with the truth : for Sin did not reign unto death in any from Eternity , but in Time : therefore Grace could not reign through Righteousness unto Life in any from Eternity , but in time . Part. 4. This Doctrine of Justification from Eternity , destroyeth also the Doctrine of Adoption , which inseparably followeth Justification , and is another inseparable point of the Christian Faith ; I say Adoption followeth , and is an inseparable companion of Justification by Faith in Christ ; he that is Justified by Faith in Christ , is also adopted and taken into the number of Gods Sons or Children by the same Faith , as Gal 3.24.25.26 . That we might be justified by Faith , v ▪ 24. But after that Faith is come , v. 25. Ye are all the Children of God by Faith in Christ Jesus : by the same faith by which any man is Justified , by the same Faith also he is Adopted and made a Son or Child of God , and so again , Gal. 4 4 5 , 7. Now no man was Adopted from Eternity , and therefore no man was Justified from Eternity ; And he that was Adopted from Eternity , was never a Servant but a Son ; was never a Child of Disobedience , a Child of Wrath , as Ephes. 2.2 , 3. but a Child of God from eternity : and then there never could be any Predestination to the Adoption of Children , as Ephes. 1.5 . that the Adoption of Children had been from eternity . Part. 5. This Doctrine of Justification from Eternity denieth , destroyeth , and overthroweth by consequence , the truth and doctrine of discrimination or making a difference betwixt the state of Nature , and the state of Grace , which the holy Scriptures do every where establish ; The state of Nature according the Scriptures is a state of Sin , and so of Death and Condemnation , as hath been already shewed : But the state of Grace , is a state of Righteousness , and so of Life and Justification , as hath also been declared , through Faith in the Son of God , Rom. 9.30 . and Rom. 10.4 . John 5.24 . and 1 John 4.14 . Now he that saith he was Justified from Eternity , saith that he was in a state of Life from Eternity , and by consequence never was in a state of Sin and Death : for Justification is Life , as Condemnation is Death , Rom. 5.18 . but most certain it is that all were dead , and in a state of sin and condemnation , before they believed on Christ even the Elect of God as well as others , as 2 Cor. 5.14 . And the death of Christ for all the Elect doth prove that they were all dead , and in a state of Death Jews and Gentiles ; for else Christ needed not to have died for them , and the love of Christ doth constrain all them to acknowledge , that they were dead , and therefore are debtors to Christ for their Life and Justification , through Faith in him , and so no more to live to themselves , but to him that died for them and rose again . The words are most plain , and the sense most genuine : For the love of Christ constraineth us ▪ because we thus judge , that if one died for all , then were all dead : And that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them and rose again ; Therefore seeing they were once dead , and in a state of Death and Condemnation , they were not justified from Eternity , no not one of them , that Live and are Justified by Faith in Christ , for they all , and always thus judge , that they were all dead , i e. condemned , and not justified before they believed in Christ , and do freely confess the truth , and therefore not one of them doth profess , or can profess any such Faith , that he was Justified from Eternity . Part. 6. This Doctrine of Justification from Eternity , denyeth and overthroweth the Doctrine of Regeneration or new Birth , and the necessity thereof ; which Christ himself doth plainly affirm and urge upon every man in this World , John 3.3 , 5 , 8. and so do all the holy Prophets and Apostles , as may be easily proved if there were any so bold as to deny it . Now he that is Justified by Faith in Christ , and hath this power and priviledge given unto him to become a Son of God , as every true believer hath , John 1.11 , 12. he also is born of God , as John 1.13 . which were born , not of blood , nor of the Will of the Flesh , nor of the Will of Man , but of God , as James 1.18 . Of his own Will begat he us by the Word of Truth : not one Believer ( and so Justified person in this World ) but he is born of God and begotten of God , and so is born again , as 1 Pet. 1.23 . being born again not of corruptible seed but of incorruptible , by the word of God , which liveth and abideth for ever , ver . 25. And this is the Word which by the Gospel is Preached unto you : so that not one person is or can be justified by Faith , but at the same time and by the same word of Faith , Preached to him and Believed by him , he is also born again : he therefore that saith he was justified from Eternity , saith also that he was born of God from Eternity : and he that was born of God from Eternity , needeth not ; nor can be born again : for Regeneration is but once ; and those that were born of God from Eternity , are far from being new born Babes , as all true Believers are after their first Conversion and Calling , and as the Apostle Peter calleth and styleth them . 1 Pet. 2.2 , 3. Part. 7. This Doctrine of Justification from Eternity denieth , destroyeth , and overthroweth the Doctrine of Repentance and Conversion to God by Christ , and by consequence takes away the necessity thereof : the holy Scriptures do every where establish , both in the Old and New Testament the necessity of Repentance and Conversion to God , as Isa. 55.6 , 7. Act. 3.19 . Act. 26.17 , 18. Luke . 24.45 , 46 , 47. But he that saith he was justified from Eternity , by consequence saith , that he had remission of Sins from Eternity , and that his Sins were blotted out from Eternity , for Justification is Remission of Sins , as Psalm 32.1 , 2 , 3. And blotting out of Sins , as Isa. 43.25 . And so he needeth not to Repent and be Converted , for asmuch as he had his sins blotted out from Eternity , and was Righteous from Eternity ; and well it is if men of these notions and traditions , which they have received to hold , do not become as the Pharisees of old ; so Whole as they need no Physician , and so Righteous in their own Eyes , that like the 99 Just Persons , they need no Repentance or Conversion , as Luke 15.4 , 8. And if the name of Repentance and Conversion shall still be pretended to , and boasted of amongst them ; it shall only consist in making Proselytes to this their Tradition of Justification from Eternity , which they call the Gospel , and a more glorious Light than former Ages have enjoyed : And some have not blushed to affirm , than perhaps the Apostles had . But let them take heed , lest that Wo come upon them spoken by the Mouth of Truth himself , Mat. 23.15 . Part. 8. This Doctrine doth frustrate and make void all the ends of Christ Death and Suffering , which are the Justification and Salvation of Gods Elect ; for if they were Justified from Eternity , what need was there of Christs dying to obtain that for them , which they had from all Eternity ? So that if this Doctrine be true , as they affirm : then as the Apostle saith in another case , Gal. 2.21 . Christ is dead in vain . Part 9. This Doctrine of Justification from Eternity , destroyeth and overthroweth the Doctrine and Order of God's new Creation in Christ , and making all things new in him ; which the Holy Scriptures do every where establish both in the Old and New Testament . This is certain the Old Creation was first and before the New , else it were not new ; Adam was before Christ , or the first Adam before the Second , as Rom. 4.12 . and 1 Cor. 15.45 , 46 , 47. And so it is written , the first man Adam was made a living Soul , the last Adam was made a quickning Spirit , howbeit , that was not first , which is Spiritual but that which is Natural , and afterward that which is Spiritual . The first or old Creation in Adam is the natural , and the second or new Creation in Christ the Spiritual , now that was not first which is Spiritual , but that is first which was natural , therefore the Workmanship of God in the natural or old creation was first ; And the workmanship of God in the new Creation in Christ , is the Spir●tual and therefore last : the second must be after the first , or else 't is not second , the new must be after the old , or else the old is not old , nor the other new . Now Justification by Faith in Christ , is Gods Workmanship in the new Creation , as 2 Cor. 5.17 , 18. Therefore if any man be in Christ , he is a new Creature , old things ( i. e. the things of the first Creation in Adam ) are passed away , behold all things are become new . And all things are of God , who hath reconciled us to himself by Jesus Christ. And therefore Reconciliation and Justification by Jesus Christ , as ver . 19. are parts of the new Creation in Christ as also is most manifest , Eph. 2.8 , 9 , 10. 't is manifest I say , that God at first setled all things : So the first Adam and all men in him upon the foundation of the Law , or Covenant of Works , which settlement was broken or dissolved by the first transgression , and Death entred upon all men by Sin , and no hope or possibility of Righteousness or Life , by that Law or Covenant any more , therefore now God bringeth forth Christ the second Adam , and settles all things again upon a new Covenant of Grace , restoring Righteousness and Life by Jesus Christ to all that believe , this is the new Creation , that which is Spiritual ; Now therefore Justification and Salvation by Faith in Christ , was not from Eternity , because 't is Gods new Creation in Christ ; And forasmuch as the Old Creation , and that which is Natural , was not from Eternity but in Time ; 'T is manifest that Gods new Creation in Christ to any man in this World , was not from Eternity , but in Time , for the first must be before the second , and the old before the new ; Therefore Justification and Life through Faith in Christ , was not from Eternity but in Time , though these things were laid in the purpose , and counsel of God from Eternity ; yet they were not nor could be but in time ; And if any will say , God calleth things that are not as if they were , 't is most true but let such consider that all those things are still things that are not , till God brings them forth in time . Thus have we tryed this Doctrine , and find it most contrary to the holy Scriptures ; As the Apostle Paul ●ryed the Doctrine of them who denied the Resurrection , under pretence that it was past a ready : whom he convinceth and confu●eth , by the necessary consequences of their Doctrine , as 1 Cor. 15 , 12 ▪ — 20. And having finished the tryal of the first opinion or doctrine of Justification from Eternity : we now proceed to the second , namely . 2. Doctrine That they that are Christs were all justified in Christ their head from the time of Christs Death or Resurrection , when the price was paid , and satisfaction made by Christ , and he as head , was justified and discharged by his Resurrection , the question therefore is ; Quest. Whether the Church of Gods Elect were Justified at , from , or in the time of Christs Death and Resurrection ? Or whether Believers may and ought to dte●he time of their Justification from the time of Christs Death and Resurrection ? Answ. To this we answer by distinguishing , and that truly betwixt the Time and the Thing it selfe and accordingly , 1. We do affirm and conclude , and ( that most surely ) according to the Scriptures , that all that are Christs ▪ the whole Church of Gods Elect are ●ustified from , by , through and upon the satisfaction , Merit , Virtue and Efficacy of Christs Death declared by his Resurrection , as Rom. 3.24 , 25 , 26. and again Ephes. 1.7 . Rom. 4 ult . and Rom. 5.8 , 9. and Luke 24.46 , 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day : that repentance and remission of sins should be Preached in his name among all nations beginning at Jerusalem . And this is certain that Remission of Sins or Justification cannot be preached to any but upon the account of Christs Death and Resurrection ; viz. The satisfaction , merit and efficacy of his Death , manifested and declared by his Resurrection according to Rom. 1.4 . and 1 Tim. 3.16 . Manifested in the Flesh , Justified in the Spirit . 2. We do also affirm and conclude according to the Scriptures , that all that have been , are now , or shall hereafter be Justified , from the beginning of the World to the end thereof ; have been , are now , and shall hereafter be Justified by the same satisfaction , vertue , merit and efficacy of Christs Death declared by his Resurrection , and no otherways , as Heb. 13.7 , 8. Whose Faith follow , considering the end of their Conversation . Jesus Christ the same yesterday and to day , and for ever . 'T is evident from the context , that he setteth before them , the doctrine and example , the faith and conversation of such as had spoken the Word of God to them , in which expression he comprehendeth all the Holy Prophets , under the Old Testament , and those Holy Servants of God whom he had mentioned , chap. 11. particularly , and then more generally referred them to ch . 12.1 . as so great a Cloud of Witnesses : I say all these of the Old Testament , as well as the Apostles under the New Testament , together with their present Ministers : when he saith Remember them which have Rule over you , ( or which are the guides and so rule by way of conduct , for other rule the Servants of God have none or ever had ) who have spoken unto you the Word of God , whose Faith follow , considering the end of their conversation . Jesus Christ the same yesterday and to day and for ever : by yesterday , is meant all the time that is past , by to day the present time , and by forever , is all the time yet to come from the foundation of the World to the end of it : And if so , the same Christ Jesus was promised , prophesied and preached to them , as truly as unto us , and was believed on by them , as well as by us , and by the same Faith , which they had in this Jesus Christ , they were justified and saved , and became the Heirs of the same Righteousness of Faith as well as we , Heb. 11.1 . This Faith is described , and then Abel , Enoch , Noah , Abraham , Sarah , Isaac and Jacob , the heirs ( with Abraham ) of the same promise ; and the promise was Christ , Justification , and Salvation in Christ with Eternal Glory , and then mentioning Joseph , Moses , Rahab also a Heathen ; And then Gideon , Barak , Sampson , Jeptha , David and Samuel the Prophet , with others , Men and Women : tells you , These all obtained a good report through Faith : before Christ the Seed of the Woman , and the Seed of Abraham and David promised , was come in the Flesh or Humane nature ; before his Death and Resurrection ; and yet believed on Christ embraced him and were justified and saved by Faith in him all along , as well as we are now , Christ is come , hath died and rose again , so Rom. 4.23 , 24 , 25. So that 't is most plain Christ is the same yesterday , as he is to day , and so forever , i. e. in all Ages and Generations yet to come , as John 17.20 Neither pray I for these alone , but for them also that shall believe on me , through their word , that they all may be one . This ( shall believe on me ) reacheth to the end of the World so long as Christ shall be Preached , and men shall believe on him through their word , of whom Christ saith , Mat. ult . ult . and lo ! I am with you alway even to the end of the World : So that Christ Jesus is the same yesterday and to day , and forever ; And all that are justified to day , as well as all that were justified yesterday , and all that shall be justified for ever , i. e to the end of the World have been , are and shall be still justified by the satisfaction , merit , vertue and efficacy of Christs Death ▪ declared by his Resurrection ; who was the Lamb slain from the Foundation of the World ▪ Rev. 13 8. as all the sacrifices , types and prophecies did there concerning him , that he should be slain and ri●e again , and in that respect was both the Goat for our Sin Offering or Sacrifice , and likewise our Scape-goat , let go and escaped from Death ( when he had born our Sins ) I say let go and escaped by a glorious Resurrection : and so as the Lamb of God did bear away , or take away the Sins of World , John 1.29 . Did bear or carry them away into a Land of forgetfulness , i. e. where none of them shall be remembred . And thus far we do affirm and consent concerning the justification of the whole Church of Gods Elect from the death of Christ , i. e. from and upon the satisfaction , merit , virtue , and efficacy of his death ; and that none are justified or have redemption but through his blood , and faith therein , for the propitiation of their Sins : as Rom. 3.25 . whom God hath set forth to be a propitiation through Faith in his blood , to declare his Righteousness for the Remission of Sins : and v. 26. to declare , I say , at this time his righteousness , that he might be just , and the justifier of him which be●elieveth ●n Jesus . Neg. But as concerning the Doctrine of Justification from the time of Christs Death and Resurrection more or rather than any other time ; or that the Church of Gods Elect are justified from the time of Christs Death or Resurrection ; we do utterly deny and reject , and say the justification of his Body the Church doth no more commence from , or depend upon the time of his Death and Resurrection than upon any other time before or after : for , 1 st . If the justification of Gods Elect did commence from , and depend upon the time of Christs Death and Resurrection , so that they were not , nor could be justified before that time , then all those that were fallen asleep in Christ , before the time of Christs Death and Resurrection are perished , as 1 Cor 15.18 . Then they also which are fallen asleep in Christ are perished . The Consequence is plain and invincible ; for if they were not justified their Sins were imputed and not forgiven ▪ and if so , then they died in their Sins and so are perished as John 8.12 . If ye believe not that I am he , ye shall die in your sins ; and this is eternal perdition , or to perish for ever ; if they were not justified , they were not righteous , righteousness was not imputed to them , and so they neither did not could inherit the Kingdom of God , as 1 Cor. 6.9 . Know ye not that the Unrighteous ( or Unjustified ) shall not inherit the Kingdom of God ? And so Abel , Enoch , Noah , Abraham , Isaac , and Jacob , Moses and Samuel , and all the Prophets until John are perished and excluded out of the Kingdom of God : yea , John Baptist ●lso is perished , and good old Simeon that took the Babe in his arms and blessed him , and said , Lord , now lettest thou thy Servant depart in peace according so thy word , for mine eyes have seen thy Salvation , Luke 2.29 , 30 and Anna the Prophetess also , v. 36. are perished . For all these died before the time of Christs Death and Resurrection , as is most plain and manifest : But now these are not perished , but were justified by Faith in their Life time , and blessed in their death , and live now unto God eternally in the Mansions of Heavenly Glory : and for all this we have a sure word of Prophecy . Abraham lived 430 years before the Law of Moses , and above 2000 years before Christ came in the flesh , and 30 years more before Christs Death and Resurrection , and yet was as much justified by Faith in Christ as any man ever since , or that will be to the end of the World , and so were all the rest aforementioned ; and therefore justification is not reckoned from the time of Christs Death and Resurrection , seeing all these were justified so long before that time . 2. Then Christ himself is found a false Witness , who came from the bosom of the Father , and could declare and did declare the truth , as John 1.18 . I say then Christ himself is found a false Witness who testified of Abraham , Isaac and Jacob , and all the Prophets to be in the Kingdom of God , Luke 13.28 , There shall be weeping and gnashing of Teeth ; when you shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God , and you your selves thrust o●● : Now who are these , ye and your selves ? these are many such as lived in and after the time of Christs Death and Resurrection , and great Professors too , as appeareth v. 26. When they shall say we have eat and drank in thy presence , and thou hast taught in our Streets ; and also in that parallel place , Mat. 7.22 . Have we not Prophesied in thy name ? and in thy name have cast out Devils ? and in thy name have done many wonderful works ▪ all which must be after the time of Christs Death and Resurrection , for the Spirit was not given for these extraordinary works and miracles till Christ was glorified ; and yet saith Christ ye shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God , and ye your selves thrust out : so that those that lived before the time of my Death and Resurrection , as Abraham , Isaac , and Jacob , and all the Prophets , ye shall see them hereafter , when that day shall come which revealeth all things : ye shall see them in the Kingdom of God , and ye your selves , who lived , professed my name , Prophesied and did miracles in my name after the time of my Death and Resurrection , ye shall see your selves thrust out : and though you cast out Devils in my name , yet ye did not cast him out , nor was he cast out of your own hearts . But Christs Witness is most true , and will be found so at the great day ; therefore let men take heed how they make him a Liar , who is Truth it self ; for certainly Christ did not bear false witness , when he testified to the Sick of the Palsie , Mark 2.5 . Son , thy Sins be forgiven thee , and when he testified in the House of Simon concerning the Woman that was and had been a great Sinner , when she washed Christs feet with her tears , and wiped them with the hairs of her head , and brake so costly a Box of Ointment and poured it upon his head , that all the room was filled with the odour thereof : I say when he testified to Simon and all that were in the house concerning her , Luc. 7.47 . Wherefore I say unto thee ; her Sins which are many are forgiven , for she loved much : and when he testified to her , v. 48. And he said unto her , thy Sins are forgiven : Forgiveness of Sins is justification , and they had Faith in Christ wrought in them ; for Mark 2.5 . when Jesus saw their Faith , and Luke 7.50 . And he said to the Woman , thy Faith hath saved thee ; and yet the time of Christs Death and Resurrection was not yet come ; so that justification and Salvation through Faith in Christ was as sure and certain , and as full and compleat to them that believed before the time of Christs Death and Resurrection , as ever it was to any since or shall be to the end of the World : therefore the justification of Gods Elect is no more dated or doth commence from the time of Christs death , than from any time before or after . 3. If the justification of Gods Elect should commence and bear date from the time of Christs Death and Resurrection , then thousands of Gods Elect that were Born , were Converted and called , and have believed on Christ since the time of Christs Death and Resurrection , in Ages and Generations until now , were justified before they were Converted and Called , before they receiv'd the Spirit by the hearing of Faith , before they believed God or his word , before they had any Faith wrought in them ; for they were justified from the time of Christs death , according to this Doctrine ; so that they were as much and as truly justified in their unbelief , impiety , unregeneracy and enmity , as ever they were or came to be justified afterwards when they believed and embraced Christ , which is most contrary to the Scriptures , Acts 13.38 , 39 ▪ Rom. 4.23 Ephes. 2.11 , 12 , 13. and Rom. 8.30 . Whom he called , them be also justified . Paul , when Saul a Blasphemer , Persecutor , and Iniurious , was as truly justified as Paul when called , a Convert , a Believer and a Preacher of Jesus Christ , contrary to the Scriptures , 1 Tim. 1.13 , 14 , 15 , 16. and Acts 22.16 . For Saul continued Unconverted , Uncalled , a Blasphemer , a Persecutor , and Injurious , Ignorant and an Unbeliever long after Christs Death and Resurrection ; and yet according to this Doctrine must be justified when he lived , and continued in impenitency and unbelief and disobedience till that time ; yea and all those Corinthians mentioned , 1 Cor. 6 11. And such were some of you : But ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus ; and by the Spirit of our God. Now look back into the 9. and 10. verses ; Know ye not that the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither fornicators , nor idolaters , nor adulterers , nor efeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the Kingdom of God : And such were some of you . Plainly implying that when ye lived in these sins uncalled , unconverted , impenitent and unbelievers , then you were not washed , nor sanctified , nor justified ; but now since you were called , and converted 't is otherwise with you than it was before : But ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus , and by the Spirit of our God. Ye were not justified before , but now ye are justified in the name of the Lord Jesus , i. e. since ye believed on that name ; then ye were not washed , nor sanctified while ye wallowed in the mire of these sins , but now ye are washed , ye are sanctified by the Spirit of our God : Therefore they were not justified from the time of Christs death and resurrection , but from the time of their calling to Faith ●n Christ who dyed and rose again long before . And that this must be the true sense of the Apostle , appeareth in that he tells them , but ye are justified in the name of the Lord Jesus ; He thereby concludeth and that truly , they were not justified before ; though the time of Christs Death and Resurrection was past before . And thus have we finished also the tryal of this second Opinion or Doctrine of Justification from the time of Christs Death and Resurrection , and find it not to be a true Doctrine ; a Doctrine not of God. All therefore which now remaineth to be done , is to shew and assign the true time and season of Gods Justifying his Elect ; and from whence the truly justified person may humbly date his own Justification according to the holy Scriptures , and have the seal of God in the true witness of his holy Spirit in the word for the proof it . Lastly therefore , The due time and season of Gods justifying his Elect , through Faith in his Son Jesus Christ , according to the Scriptures , is the time of their respective believing , embracing , receiving and entertaining Christ ; Christ in the promise , or the promise in Christ : for all the promises are yea and Amen in Christ , 2 Cor. 1.20 . Not a promise alone without Christ , for that is to be suspected ; the promise when given by the Father , and applyed by the Spirit is never alone or separate from Christ , but always in Christ and together with him : Even as Abraham is said to have received the promises when he offered up his only Son , Heb. 11.17 . But Abraham did not receive the promise , or promises alone , i. e. without Christ , the substance of all the promises ; but he received the promise in Christ ▪ or Christ in and through the promises . For as God made no promise of Eternal Life out of Christ , but in Christ and through him , so we can receive no promise or promises of Eternal Life and Salvation but in Christ , and Christ in and together with the promise . And therefore Abraham is said to have received the promise of God in Christ , as God gave it to him , so he received it in Christ ; as Gal. 3.16 , 17 , 18. He therefore that believeth with a justifying and saving Faith , receiveth Christ in the promises , and embraceth not the promises alone , but Christ in the promise : and therefore union with Christ , and receiving Christ into the heart , and promises , and all things else together , is the true Faith of Gods Elect , and the Faith of the operation of God , as 1 John 5.11 , 12. This is the reward that God hath given to us , Eternal Life , and this Life is in his Son : He that hath the Son hath Life ; and he that hath not the Son of God hath not Life ; and Joh. 1.11 , 12. He came to his own and his own received him not . But to as many as received him , to them gave he power to become the Sons of God , even to them that believe on his name . So that in short , Faith is receiving Christ , and without Christ be received there is no believing , and where there is no believing there is no justification . The true time therefore of God's justifying his Elect , is the time of their believing , i. e. of their receiving and embracing Christ ; then , and not before , and thence ever after God doth justifie his Elect : And they may from thence date the time of their justification acccording to the Scriptures . As it was with Abraham , so it is with all the Children of Abraham ; as it is written again and again ; Abraham believed God and it was counted to him for Righteousness , Rom. 4.3 . Now from the time that Abraham believed God from that time was he justified and ever after ; even so it is with all the Children of Abraham ; as , Rom 4.23 , 24 , 25. Now it was not written for Abrahams sake alone that it was imputed to him , but for us also to whom it shall be imputed : If we believe on him that raised up Jesus our Lord from the Dead ; who was delivered for our Offences , and raised again for our Justification . Now therefore Christian , the time of Gods imputing Righteousness to thee , and justifying thee in Christ ; is not the time of Christs dying and rising again , but the time of thy be●ieving on him and embracing him by Faith in thy heart who was deliver'd for thy offences , and raised again for thy justification . And to produce this Faith in thee , and this believing God as Abraham did ; these three things must necessarily concur , all which did concur in the Faith of Abraham : as namely , 1. There must be hearing ; The word of God must be truly preached to thee , and thou must hear it ▪ or there neither is , nor can be th●s Faith that justifieth ; as , Rom 10.17 . So then Faith cometh by hearing , and hearing by the word of God ; and as v. 14 , 15. How then shall they call on him , in whom they have not believed ? And how shall they believe in him , of whom they have not heard ? And how shall they hear without a Preacher ? And how shall they Preach except they be sent , i. e. se●t of God ? And thus God himself Preached the Gospel to Abraham , Saying in thee and in thy seed , sha●l the Families of the Earth , or Nations , be blessed , as , Gal. 3.8 . compared with Gen. 12.3 . and Gen. 2● . 18 . So then Abrahams Faith came by ●●aring Christ Preached . 2. The Spirit of God mu●t be given of God to thee , and received of thee by hearing the Faith or Doctrine of Faith Preached , as Gal. 4.2 . Without which thou canst not receive the Spiritual things which the Gospel Preacheth , but they will seem foolishness to thee because they are Spiritually descerned , 1 Cor. 2.13 ▪ 14. and 1 Cor. 1.21 , 22 , 23 , 24. Joh. 6.44 , 45. and again verse 60 — 66. The word preached I say , will never be rightly understood till God by his Spirit openeth thy Heart to understand , as Luk. 24.45 , 46. Acts 16.14 . And thus God opened Abrahams Heart to understand the Gospel or the promise in Christ preached to him by the gift of his holy Spirit . 3. This Faith must be wrought in thee by the same Spirit , for this is the Faith of the operation of God , as Col. 2.12 . The gift of God ; as Eph. 2.8 . Produced by the exceeding greatness of his power , as when he raised Christ from the dead ; Eph. 1.17 , 18. Which was done by the power of the Holy Ghost , Rom. 1.4 . Rom. 8.15 . And thus was Abrahams Faith wrought in him and it was given him to believe , his Faith was not of himself , but was the gift of God ; otherwise Abraham might have had whereof to boast , but not before God ; as , Rom. 4 2 , 3. And thus Abrahams believing God , was as much of the Sovereign will of Gods grace and favour to him , as his imputing Righteousness to him upon his believing . And thus it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . So it was with Abraham , and so it is with all the Children of Abraham ; and the Lord grant it may be so with thee : Abraham belived God and it was counted to him for Righteousness . That was the time of Gods justifying him through Faith in Christ ; do thou believe God as Abraham did and it shall also be counted to thee for Righteousness , and this shall be the time of Gods Justifying thee through Faith in his Son Jesus Christ : Even then when all these things concur in thy Faith , as they did in Abrahams . 1. The hearing of Faith or the word of Faith preached to thee : 2. Gods giving and thy receiving the Spirit through this hearing of the Faith Preached : 3. Faith wrought in thee by the same Spirit to receive Jesus Christ : This time I say again , and no other is or can be assigned according to the holy Scriptures for thy Justification in Gods sight . When this Faith cometh into thy Soul , then cometh this Blessedness of thy Justification , whether it be in Circumcision or in uncircumcision , Rom. 4.8 — 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . ADVERTISEMENT . BY the inadvertency of the Printer these few Errata's have happened in the first sheet of this Book . In the rest more care has been taken , so that there are no faults but what are unavoidable . In Page 3. of the first Epistle , Line 15. for did Read do . in p. 4. l. 2. for works , r. words . l. 14. r. did then . in p. 5. l. 17. for fiery , r. feirce . in p. 13. l. 29. r. the Kingdom . in p. 4. of the 2d . Epist. dele ▪ the 42. ver . of Mar. 9. & r. 41. in p. 6. l. 17. r. 2. v. of Rom. 6. in p. 7. l. 19. r. into the City . A Catalogue of Books Printed for Nath. Crouch , at the Bell in the Poultrey ; near Cheapside . History . 1. 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Notes, typically marginal, from the original text Notes for div A64243-e1630 This is new Protestant Popery , whilst men glorying in the name of the Protestant Religion , condemn those of the Church of Rome for their Doctrine of Justification by Works , and they themselves are guilty of the same thing , Rom. 2.1 . Therefore thou art inexcusable , O man , whomsoever thou art that judgest : for wherein thou judgest another , thou condemnest thy self , for thou that judgest , dost the same thing . 
A27029	----	The Scripture Gospel defended, and Christ, grace, and free justification vindicated against the libertines ... in two books : the first, a breviate of fifty controversies about justification ... : the second upon the sudden reviving of antinomianism ... and the re-printing of Dr. Crisp's sermons with additions ... / by Richard Baxter ... Baxter, Richard, 1615-1691. 1690 Approx. 440 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A27029 Wing B1397 ESTC R20024 12732480 ocm 12732480 66508 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27029) Transcribed from: (Early English Books Online ; image set 66508) Images scanned from microfilm: (Early English books, 1641-1700 ; 374:18; 2302:5) The Scripture Gospel defended, and Christ, grace, and free justification vindicated against the libertines ... in two books : the first, a breviate of fifty controversies about justification ... : the second upon the sudden reviving of antinomianism ... and the re-printing of Dr. Crisp's sermons with additions ... / by Richard Baxter ... Baxter, Richard, 1615-1691. 2 v. Printed for Tho. Parkhurst ..., London : 1690. Advertisement on final page of v. 2. 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Antinomianism. 2005-07 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Scripture Gospel defended , AND Christ , Grace and Free Justification Vindicated Against the Libertines , Who use the names of CHRIST , FREE GRACE and JUSTIFICATION , to subvert the Gospel , and Christianity , and that Christ , Grace and Justification , which they in zealous Ignorance think they plead for , to the injury of Christ , the danger of Souls , and the scandalizing of the weak , the insulting of Adversaries , and the Dividing of the Churches . Yet charitably differencing the wordy Errours of unskilful Opiniaters , from their Practical Piety : And the mistaken Notions of some Excellent Divines , from the gross Libertine Antinomian Errours . In Two Books . The first , A Breviate of Fifty Controversies about Justification ; written about thirteen years past , and cast by till now , after many provocations , by Press , Pulpit and Backbiting . The second upon the sudden reviving of Antinomianism , which seemed almost extinct near Thirty four years : And the re-printing of Dr. Crisp's Sermons with Additions ; with twelve Reverend Names prefixed for a decoy , when some of them abhor the Errour of the Book , and know not what was in it , but yielded by surprize only to declare that they believed him that told them that the Additions were a true Copy . By RICHARD BAXTER , an Offender of the Offenders of the Church , by Defending the Truth and Duty which they fight against . Lux oculos vexat , ubi noctua luminis osor , Putrida suspecti vexabunt ulcera tactus . LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns , at the lower end of Cheapside . 1690. HEB. 11.5 , 6. Without Faith it is impossible to please God : He that cometh to God must believe that He is , and that He is the Rewarder of them that diligently seek him . Luke 19.17 . Well , thou good Servant . Because thou hast been faithful in a very little ; have thou Authority over ten Cities ▪ So Mat. 25.21 . Mat. 25.34 , 40 , 46. Inherit the Kindgom prepared for you from the Foundation of the World : For I was hungry and ye gave me Meat — In as much as ye have done it to one of the least of these my Brethren , ye have done it to me — And these shall go into Everlasting Punishment , and the Righteous into Life Eternal . Gen. 22.16 , 17 , 18. By my self have I sworn , saith the Lord , because thou hast done this thing , and hast not withheld thy Son — &c. John 16.27 . The Father himself loveth you , because you have loved me , and have believed that I came out from God. 1 John 3.12 , 13. Whatsoever we ask we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight , and this is his Commandment that we believe on the Name of his Son Jesus Christ and Love one another . Rev. 3.4 . They shall walk with me in white , for they are worthy . Rev. 3.10 . Because thou hast kept the Word of my Patience , I will keep thee , &c. Mar. 7.29 . For this saying go thy way , the Devil is gone out , &c. Mat. 5.20 . Except your Righteousness exceed the Righteousness of the Scribes , and Pharisees , you shall in no case enter into the Kingdom of Heaven . Mat. 12.36 , 37. Every idle Word that Men shall speak , they shall give account thereof in the day of Judgment . For by thy Words thou shalt be Justified , and by thy Words thou shalt be Condemned . Jam. 2.24 . You see then that by Works a man is Justified , and not by Faith only . So v. 13. to the end . Rom. 8.29 , 30. Whom he foreknew , them he predestinated to be conformed to the Image of his Son , that he might be the first born among many Brethren : And whom he did predestinate , them he also called : And whom he called them he also justified , and whom he justified them be also glorified . Luke 18.13 , 14. I tell you , This man went down — Justified rather than the other . Prov. 17.15 . He that Justifieth the wicked , and he that condemneth the Just , even they both are abomination to the Lord. Of Faith imputed to Righteousness , and our being Justified by Faith , See Rom. 3.30 , 26. Rom. 4.11 , 22 , 23 , 24. He that considereth the different sence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the first usually signifying the Practical or Preceptive matter that is Righteousness , the second Active efficient Justification , and the third the State of the Just , Qualitative or Relative , or ipsam Justitiam , will the better expound the Word Justification as it is in our Translations . Rom. 4.24 ▪ 25. For us also to whom it shall be imputed ( not is before we believe , ) if ( a Conditional ) we believe on him that raised up Jesus our Lord from the dead : Who was delivered for our offences , and was raised again for our Justification : ( Not only obeyed and suffered for our Justification , but was raised for it . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , efficiently to make us just relatively and qualitatively , and so to justify us , and consequently to judge us just . Exodus 23.7 . I will not justify the wicked . Obj. Rom. 4 5. He justifieth the ungodly , Answ . Yes : By making him Just by Pardon , Adoption and Godliness : As he healeth the sick , and raiseth the dead , in sensu diviso . Acts 2.38 . Repent and be baptized every one of you in the name of the Lord Jesus , for the remission of sins , 13.38 . By him all that believe are Justified from all things from which ye could not be justified by the Law of Moses , See Titus 3.6 , 7. 1 Cor. 6.8 , 9 , 10 , 11. Rom. 2.13 , 14. 1 Peter 1.16 , 17. 2 Co● ▪ 9.6 . Rev. 20.12 , 13. And the dead were judged out of those things which were written in the Books according to their works , &c. ( Which is oft said in Scripture . ) John 5.22.29 . The Father judgeth no man , but hath committed all Judgment to the Son , and hath given him authority to Execute Judgment . — They that have Done Good to the Resurrection of Life , and they that have done evil to the Resurrection of damnation . 2 Tim. 4.7 , 8. I have fought a good fight . — Henceforth there is laid up for me a Crown of Righteousness , which the Lord the righteous Judge shall give me at that day , and not to me only , but to all that love his appearing . See Heb. 6.10 . 1 Cor. 15.58 . Col. 3.24 . Heb. 11.26 . 2. Thes . 1.5 , 6 , 7. Mat. 5.12 . Mat. 6.2.4.6 . & 5.12 . & 10.41.42 . & 10.29 . 1 Cor. 9.17 . Rom. 2.5.10 . Mat. 7.4 . 1 Joh. 1.9 . If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . So Rom. 10.10.13 . Mat. 6.14 , 15. If ye forgive men their trespasses , your heavenly Father will forgive you : But if ye forgive not men . — Neither will. 1 Joh. 3.17 . Let no man deceive you : He that doth Righteousness is Righteous . Isa . 1.16 , 17 , 18. Cease to do evil &c. Come now If your sins be red as crimson . Isa . 55.6 , 7. Seek the Lord while he may be found , &c. Let the wicked forsake his way , &c. Let him return to the Lord and he will have mercy on him , &c. Acts 10.35 . In every nation he that feareth God and worketh Righteousness is accepted of him . Rev. 22.14 . Blessed are they that do his Commandments , that they ●ay have right to the Tree of Life , and may enter in by the Gate into the City . John 3.18 . He that believeth not is condemned already , because , &c. Rom. 8.9 . If any man have not the Spirit of Christ , the same is none of his . See also , verse 4.5.7.14 . 2 Cor. 13.15 . Jesus Christ is in you except ye be reprobates . Col. 1.27 . Christ in you the hope of glory . See Eph. 2. What the Elect are before Conversion . 1 Cor. 6.9 , 10 , 11. Know ye not that the unrighteous shall not inherit the Kingdom of God ? Be not deceived , neither fornicators — And such were some of you : But ye are washed , ye are Sanctified , but ye are justified in the name of the Lord Jesus , and by the Spirit of our God. 1 Thes . 6.10 . God is not unrighteous to forget your work and labour of Love. Phil. 2.13 . Work out your Salvation with fear and trembling : For it is God that worketh , &c. Rev. 2 , & 3. Read the promises to him that overcometh . Mat. 6.19 , 20. Lay up for your selves a treasure in heaven . Luke 16.9 . Make you friends of the Mammon of unrighteousness , that when you fa●l they may receive you into the everl●sting habitations . Gen. 4.7 . If thou dost well shalt thou not be accepted ? But if thou , &c. Luke 13.3.5 . Except ye repent ye shall all perish . Mat. 18.3 . Except ye be converted and become as little Children , ye shall not enter into the Kingdom of Heaven . Heb. 5.9 . He is become the Author of Eternal Salvation to all them that obey him . Luke 19.27 . These mine Enemies that would not I should reign over them . Heb. 10.33 . Cast not away your confidence which hath great recompense of reward , 39. We are not of them that draw back to perdition , but of them that believe to the saving of the Soul. Mat. 18.32 , 35. O thou wicked Servant , I forgave thee all that d●bt , because , &c. so shall my heavenly Father do also to you if you from your hearts forgive not every one his brother their trespasses . The Answer to all this by the Adversaries . I. By the Infidels , [ The Scripture is not the Word of God. ] II. By the Mahometans in special : [ The followers of Christ altered it . ] III. By Papists , Scripture is to us but what the Church declareth of it ; 1. The reading of it , and rejecting supplemental Tradition by the Vulgar ▪ causeth heresies . IV. By the Quaker , It is the light within us that is our Rule . V. The Enthusiasts , or Fanaticks , We must try Scripture by the Spirit , and not the Spirit by the Scripture : ( the Apostles Spirit by ours , and not our low measure by theirs ▪ ) VI. The seekers . The Scripture must first be recovered by a true Ministry . VII . The Cabbalist and Familist ; It is not to be understood Literally , but Mystically . VIII . The Antinomian Libertine : The written word , or at least all that prescribeth duty and hath conditional promises , is but a Covenant of works . The Covenant of Grace is only the Spirits Effectual work : I will , and you shall . A Breviate of the Doctrine of Justification , Dilivered in many Books , By RICHARD BAXTER : In many Propositions , And the Solution of 50 Controversies about it . Written , 1. To end such Controversies . 2. To confute Rash Censurers and Errours . 3. To inform the Ignorant . 4. To procure Correction from wiser men , if I mistake . Occasioned by some mens Accusation of me to others , that will not vouchsafe their Instruction to my self . And by the Erroneous and dangerous Writings and Preachings of some well-meaning men , such as Mr. Troughton , &c. who at once mistake and misreport God's Word and ours , and fight in the dark against Christian Faith and Love. LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns , at the lower end of Cheapside . 1690. The Preface long ago written . Reader , IT was the Army and Sectarian Antinomians ( more fitly called Libertines ) who first called me in the year 1645. and 1646. to study better than I had done the Doctrine of the Covenants and Laws of God , of Redemption and Justification : I fetcht my first resolving thoughts from no Book but the Bible , specially Mat. 5 , and 6 , and 25. Grotius de Satisfactione next gave me more light . While I was considering many mens friendly Animadversions on my Ap●orisms , and answering some ( that more differed from each other than from me ) it increased light , especially the Animadversions of Mr. George Lawson . My Writings against the Antinomians had success beyond my expec●ations , though some good men of the Party called Independent , having more heat than light , deceived by the notions of some that had spoken injudiciously before them , cast out suspicions and contradictions in a jealousie that I encroached on the honour of Free Grace : I mean such men as prefaced the Book called The Marrow of Modern Divinity , which on pretence of Moderation is Antinomian or Libertine , and very injudicious and unsound : And others Books ( such as Paul Hobsons , Mr. Saltmarshes , Bunyan on the Covenants , &c. ) which ignorantly subverted the Gospel of Christ , came out on the same business , and revealed mens mistakes on pretence of revealing the Mystery of Free Grace . John Goodwin was then , and before , publishing his Judgment of Justification , and Mr. Walker , and Mr. Roborough wrote against him , with great disparity of light and strength . But because J.G. turned to the Arminians , prejudice cryed down his Doctrine of Justification , ( and it was not all to be approved . ) Mr. Gataker published many things to the like purpose , and among the rest , the Narrative of Mr. Wottons Case , referred to many London Divines , and decided by them ; Of my suspension of my Aphorisms , and of my Contests with Mr. Craudon , Mr. Eyres , Mr. Warner , and afterwards with Dr. Tully , I need not here make particular mention . The most that I converst with seemed of my Judgment : The rest ( beside the Animadverters on my Aphorisms ) who freeliest spake of me beh●●d my back , would none of them speak to me . Vavasor Powel , and Mr. Ed. Bagshaw , were two of the chief . Many worthy men published the same Doctrine which I ass●rted ; especially Mr. Gibbons of Black-fryars ( in his Sermon in the Morning Lectures at St. Gi●●s ) Mr. Benjamin Woodbridge , Mr. Hotchk●● ▪ Mr. Thomas Warren , Mr. Graile , and Mr. Je●●op , laboured to prove that Dr. Twisse meant the same , who seems to speak for Eternal Immanent Justification : And Mr. Truman , and Lud. Le Blankes Theses at last came out ( after the The●es Salmurienses , and the Breme Divines , Lud. Crocius Conrad . Bergius , and the Berlin , Johan . Bergius ) as clear as any . But the practice of some ( who wanted the humility and ●ili●ence which were necessary to learn the Truths which they knew not ) was just the same with that of the Prelates in Councils for a thousand years , even to put it to the Vote of m●n of their own mind , or to lean on the names of some of their Predecessors who were men of note , and especially to cry down those that heard them not . And lately came out a Book of one Mr. Troughtons of the same temper with the rest . He allarmeth the Nation , as if the Enemy were at the Gates . He is a man that hath been blind from his Infancy or early Childhood , and I suppose never read a Book , but hath had some one to read to him , and he undertaketh to tell the sense of Protestant Writers , and Fathers , and the words and sense of Mr. Hotchkis and me , and such others , whom be fiercely assaulteth as his and the Churches Adversaries : And the good man heapeth up untr●●●s in matter of fact in false reciting his Adversaries words and sense . Besides his Libertine false Doctrine , ( as that the Covenant or Promise of Justification hath no Conditions , no not Faith , and such like , ) and abuseth the Authors whom he citeth . I thought once to have bestowed two or three days work in answering him , but I desisted , partly because he was one of those that had written at the rate of some former Adversaries , who had so formed their Assaults , that they had left me little to answer but a Mentiris , which is so unpleasing a task , that they that most deserve it cannot bear it . And it hath been my lot since 1662. in which the powerful Ringleader Morley began , to have so many such Books written against me , and such reports divulged of me , as if the Devil had been studying to prove , Rom. 3.4 . that every man is a Lyar , to be true in a sense beyond the meaning , and to bring all History at least of Disputers into discredit , and to make it become a valid consequence [ It is said and written by a domineering , or an ambitious , or an erroneous , or angry Adversary ; Ergo it is false . ] And also I was loth to say that against the man that his Book required : For I hear he is a very honest man , and not only blind , but a sufferer for Nonconformity with the rest ; and when he was a Child , his Grand-father , Grand-mother , and other kindred in Coventry were my hearers and loving friends , and godly people : His Father and Mother my very near Neighbours , and weekly , and almost daily company , have asked my Counsel , what they should do with a blind Boy that was much inclined to Learning , and I encouraged them to further him , not foreseeing his snares . 3. And I perceive that judicious Readers have no need of an Antidote against so weak a Poison . He that gave me the Animadversions answered in the end , told me , He had scarce patience to read him . And as to those that are so weak as to need an answer to such a Book , it 's like they are too weak to understand one ; or will think him in the right that hath the last word , and that may be he that liveth longest . The great fault of the good man is that which is too predominant in all Cases in corrupted Nature , even an unhumbled understanding , which doth not sufficiently suspect it self , much less is acquainted with its own Ignorance , but when it most mistaketh , doth most confidently rage . Who would think that such a man could be ignorant how unfit he was who never saw their Books , to undertake such account as he giveth of Fathers , Protestant Writers , or us his chosen Adversaries ? When his Reader hath read to him some parcels of our Writings , how knoweth he what he omitteth ▪ or what explications he never read ? And how uncapable must his memory needs be of retaining and laying all together out of so many Volumes , and making a charge , and passing a Judgment thereupon , unless his memory be greater far than Bishop Hall saith Dr. John Reynolds reading and memory was [ next to a Miracle , ] which his gross falsifications shew that it is not . And 4. I found so many ready to write on the same Subject for my sense , that I the more thought it needless to my self . Sir Charles Wolsley hath lately done it very judiciously . I have lately perused divers Manuscripts that are such prepared for the Press : One of Mr. William Mannings , another of Mr. Clerke Son to Mr. Samuel Clerke ( and Dr. Twisse hath a Latine Disputation to the same sense , ) and some more ( all Nonconformists . ) But yet I still hear some London Brethren use to cast out their suspicions , aspersions and censures behind my back , and some in their Conferences when they meet : Whereupon I drew up this Paper of Explicatory Propositions and Controversies , only to let them truly know my sense , and long after gave it that honest Dr. Annesley , at whose house sometimes some meet of different Judgments in such things , desiring him but to get it read to them , and to procure me their Animadversions on what they did any of them dis●ike ; instead of their unprofitable Obloquy when I cannot hear them ; for this I should take for a great brotherly kindness : But it is now near a twelve month that I have waited in hope of it , but cannot procure a word to this day ; which maketh me think it needful to publish that which I intended but for their private view . Yet one that to me prof●ssed dissent , seemed to take it well that I intreated his Reasons , and promised to give them me , but never did . Nor hath any one yet answered , 1. My Confession ; 2. My Disputations of Justification ; 3. My Apology ( to many ; ) 4. My small Tract of Saving Faith to Bishop Barlow ; 5. My Treatise of Justifying Righteousness to Dr. Tully . This week an honest judicious moderate Friend ( that is more a Consenter than a Dissenter , as far as I can judge , sent me the Notes which I answer in the latter end , as partly his own , and partly others ; which ( not as opposing them , but as tending to elucidate the whole Cause ) I here adjoyn , though all or most here said , is said elsewhere before , which I mention , lest you think that I took all for his own Opinion which he cited out of Dr. Owen , who himself reformed much of his former Judgment about Doctrine and Government before he died . The Lord heal his Church by Light , Love and Humility , which is torn by Ignorance , Uncharitableness and Pride . Amen . The Prologue . § . 1. THE Doctrine of the Justification of sinful man , by Christ as our Redeemer , Saviour and Judge , is of so great moment , that it should be Skilfully taught to all that are Catechised . And yet by the Unskilfulness of Teachers , is become a foot-ball of Strife and Contention , and of Wrathful Censures , and Reproach , among those who are most zealous for the safe and honourable preservation of it , and really differ more in the Terms and Methods which they think must preserve it , than in the inward practical sense of the matter itself . § . 2. Two things constitute this itch or leprosy rather of strife , which experience maketh us fear is uncurable : And these two are one . Ignorance : Ignorance of the case : And Ignorance of our Ignorance . But what Ignorance is it ? I am grieved to know and speak it . It is Ignorance of words or the art of speaking ; of Grammar and Logick . O what a plague did Nimrod bring on the World , and what a Babel hath it been by the confusion of language to this day ! How vain hath peaceable Dr. Wilkins attempt of an Universal Character proved ? My good old highly valued Friend , Mr. John Eliots long ago wrote to me , that to make the Hebrew the Universal Language , and to set up a Godly Magistracy in the world were the two things yet to be done for Universal Concord and Reformation : Alas , good man ? Abi in cellam ▪ &c. If you can get the Earth to drink up the flood of Persecution cast out against you in New-England , it is well . Little did I think when I was a Schoolboy Learning my Grammar , that I should live to find that the Christian World is all in confusion ▪ Divisi●n , Wrath , Schism , War , and Blood , and much , if not mostly for want of Skill in words or Grammar ! But indeed were there one Universal Language it would not be enough to heal us . For we are mostly so dull of nature , & so slothful in our Studies , and so apt to speak as our parents or first Masters or ●ompany teach us , that we are utterly disagreed and unreconcileable about the sense of our ommon words in our Mother Tongue . So that if English were the only Language of the World , we should still be disagreed : I have been a great comtemner of vain ostentation in Critical or Verbal Skill : But I see that rightly used about things necessary , it must be a principal help to end most of our Controversies . § . 3. Though supernatural Revelation far exceedeth the meer light of Nature , and the teachings of the Creation ▪ yet the difficulty of learning and speaking many Languages , without which we cannot Preach abroad in the World , and the Universal Wars about words that take up and corrupt mankind , do make me read the 19 Psalm . with great regard , and not think so hardly as I have been tempted to do , of Gods dealing with the heathen and generality of mankind , while the Heavens declare the glory of God , and the firmament sheweth his handy works , while day unto day utters Knowledge and while Sun Moon , and Stars , do Preach God with so loud a voice , and their sound goeth through all the World and there is no Nation or Tongue where their sound is not heard : And it is not a Syllable or Letter , an Accent or an Emphasis , that doth obscure their sense . And they all tell the World that God is , and that he is the rewarder of them that diligently seek him . And that the invisible things of God are seen by the things that are made , and in him we live and move and have our being , and that in every Nation , he that feareth God and worketh righteousness is accepted of him . It is most legible in the book of Nature , and Providence , that God useth all the World upon terms of mercy , and not according to the utmost desert of sin ; and that this mercy should lead them to repentance , and that God is infinitely good , and therefore to be Loved above all : And that he that truly so loveth God , shall not lie in Hell and be separated from him . § 4. Were it only Plow-men and other of the unlearned Vulgar that thus contended about words not understood , they had some excuse : But it is those that have from their Child-hood been bred up to learn the art of speaking by their Parents , and School masters , Books , and Universities . And when they have been thus tutor'd thirty or forty years , and exercised in Pulpits to the talking art , and gloried in it ; they are after all this the incendiaries of the world , for want of understanding what to say . Yea were it only men that understand not Hebrew , Greek , Latin or any Language save one , and were Skilful in that one , we might have some hope of ending this blind War. But it is kept up by our unskilfulness in the English tongue , as well as of the Greek and Hebrew . Men have not brains and diligence to exclude Equivocals , or to distinguish of their sense ; or to state the sence of their terms before they dispute . Nor to understand each others meaning , but fight in confusion in the dark like the Physicians that let the Patient die , because they could not agree whether he should take succinum , Carabes , Electrum or Amber . § 5 Whither need we to go for an instance of this unhappiness , but to our controversies about Justification ? How many Books , Sermons , Disputings , and Back-biting Revilings , are employed about words neither explained nor understood ! Rash folly and confident rage beseem not holy things , that should be managed by Reverence and Discretion . 1. Justification is loudly talkt of , by men that know not , or never tell you what the word signifieth , or what the thing is : They never tell you whether they mean making Righteous Eff●ciently , or making Righteous Constitutively , or making Righteous Instrumentally , or only Virtually , absolutely or conditionally ; or only a Dispositive Reception of it as a gift ; or Esteeming one Righteous or Justifying by Apology , by Witness , by Evidence , or by Decisive Sentence of the Judge , or executively using one as Righteous ; Or many of these Conjunct , and which . Or if they name one sence , they give us quite another when they are put to define it . Mr. Bradshaws little Book is too big for their brains ; because the distinctions are so many when others by distinction and clear explication make the Controversies intelligible , ( as is excellently done by many ) they understand them not , or despise distinction , and still mouth out the ambiguous word Justification , as if they would end Controversies as a Bell Ringeth by Sound and Noise : When Paul saith , 1 Cor. 14.7 , 8. That even things without life must give a distinction in the Sounds as Harp and Trumpet , or else who can know what is Piped or Harped , or can prepare himself to the Battle ? So we unless we utter words easy to be understood , how shall it be known what is spoken ? But we speak into the air , v. 9. But confusion and ambiguity are not instructive , but deceitful to the simple . 2. So they talk much of Imputation , and neither know nor tell you what Imputation is : But take it mostly to be that which even Dr. Crispe calleth a charging God with falshood ; as if it were his Reputing , Reckoning , Esteeming or Supposing us to be what indeed we are not ▪ or to have done or suffered what we did not , or to have what we have not : Whereas Paul meaneth nothing ( & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth nothing but a true accounting us to be what we are , and to have done what we did , and to have what we indeed have . And to impute righteousness to us , signifieth but truly to Repute , Account or Judge us Righteous . Those that are here most inclined to mistake , should the rather take Mr. Bradshaw to be impartial , because he was for Independent Church Government ( tho sharp against Separation . ) And in the Preface to his English Edition of his little Book of Justification , he hath in a few lines said enough to end al this Controversy , by a true explaining in what sense Christs Righteousness is imputed to us , and how not . 3. And do they tell us with any agreement what Righteousness of Christ they call Imputed ? Some say only the Passive , some also the Active ; Some also the habitual , and some also the Divine . Much less agree they to what Effects it is imputed , and how far . 4. Also the name of Faith is used without a due and true explication of their meaning . One by Faith meaneth not Faith , but Christs Righteousness . Another calls it an Instrument , and yet denieth it to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere that is , the Act of Faith indeed , as if any thing else was that instrument . Another saith it is but one Physical act , and not like contracting , a Moral complication of many Physical Acts : One saith it is but one Act , and all other Acts of Faith he that looketh to be Justified by denieth the Doctrine of Grace or true Justification , and so leave men to despair because they can never tell which that single is , and how to escape the damning Doctrine of Justification by works . One saith it is the Understandings assent : Another that it is the Wills recumbency , or trust : One saith it is only Faith in Christ that Justifieth , and not in God the Father or the Holy Ghost : One saith it is only Faith in Christs Priestly Office , and not in Christ as Prophet or King ; some say it is not Faith in his whole Priestly Office , either his Intercession or Heavenly Priesthood , but only in his Sacrifice and Obedience . Another that it is only the trusting on his Imputed Righteousness : Another that it is none of all these , but only the belief that we are already Justified by Christ . One saith we are Justified only at once by the first numerical Act of Faith , and never by any after Act : Another that an Act of the same Species continueth our Justification . And this confusion is from the vain fantasy of men , that will divide and mince and yet will not sufficiently distinguish : and know not that by Faith is meant our becoming Christians and continuing such . 5. So they talk loud against Works in the Case of Justification , and know not what either Paul or James or Christ meaneth by works . But they dream that Works and Acts are of the same signification ; As if every humane Act were that which Paul meaneth by works , contrary to his express explication : And so to be Justified by Faith must be to be Justified by Works . One saith , we will grant Justification by Faith , if you take it aright , to be a going wholly out of our selves and denying all our own righteousness , and going to Christ and his Righteousness alone . But is their chosen Metaphor [ of Going out , and Going to ] an Act or no Act ? If an Act , than it is works , if they may be believed . If no Act , then their meaning is , we confess that you are Justified by Believing , if you do not believe : You are Justified by Faith , if Faith be nothing ; and by coming to Christ if you come not to him , or it be nothing . Such is the sence of these Confounders and Corrupters . But these and many such mistakes are to be opened in their proper place . That which I here intend is ( not a confutation of this or that writer , but ) to give them a breviate of my own Judgment , who will not read what I have largely written in many books long ago ▪ pretending that the length of the books is their reason ; and yet have not so much conscience as to suspend their censures , no nor their back-biting , false accusations of that which they have not leisure to understand or read ; They judge hard cases which they never digested by any answerable Study ; and Scruple not Judging and Slandering per●ons unheard . Corrupting the Gospel , and so excellent a Subject as the Doctrine of Grace , and of the Office and Merits and Judgment of Christ , and so of Christianity it self , is a matter that conscience should more tenderly fear , than wearing a Surplice , or kneeling at the Sacrament , or communicating with a Church that useth the Common-Prayers . To think those unworthy of their Communion that use such Ceremonies or forms of prayer , and at the same time to prophane so high a part of the name of God , as is his Grace in Christ , and his Justifying , Governing and Saving works , and this ( quoad verba ) by corrupting it even in Essentials , and then to defame as erroneous those that are not as Ignorant and Erroneous as themselves , and to foment malice and errour and Sects by such lying defamations : This is a Nonconformity which I earnestly desire that no man that loveth Christ , or Free grace , or the Church or his own Soul ; may ever take for his duty or his honour , or rashly as a sequacious admirer of any mistaken leader be ever guilty of : What is straining at a Gnat and swallowing a Camel , if this be not ? And of how ill a constitution is such a blind and partial conscience ? I shall here study brevity , and first explain the Doctrine of Grace , and Righteousness and Justification , in some self-evident Propositions And next briefly resolve about fifty doubts or Controversies hereabout . THE CONTENTS . 1. THe nature of Justification explained . Controv. I. Whether it be an Immanent Act in God , and from Eternity . Cont. II. Whether the Covenant of Grace be made only with Christ ; or with us also . Cont. III Whether the Covenant of Grace have any condition required of us . Cont. IV Whether our performance of the Condition efficiently justify us . Cont. V. Whether we are justified by Christs righteousness imputed to us : And whether the Scripture say we are . Cont. VI. In what sense is Christs Righteousness imputed to us . Cont. VII What Righteousness of Christ is it that is ours and imputed to us ; the Passive , the Active , the Habitual , or the Divine , or all . Cont. VIII . Whether Christs Righteousness be the Efficient , Material , or Formal cause of our Righteousness , or Justification ? Cont. IX . Whether the Vnion between Christ and believers be not so near as maketh them the same Subject , and so the Accident of Christs righteousness , to be ours in itself . Cont. 10. Are we not so righteous by an Vnion with Christ as we are sinners by our Vnion with Adam . Cont. XI . Is not Christs Righteousness ours , as our sins were his by imputation ? Cont. 12. Doth Christs Righteousness cause our Sanctification , in the same sort of Causality as it causeth our Justification ? Cont XIII . Is it faith itself that is said to be imputed to us for Righteousness , or only Christs , or Christs Righteousness . Cont. XIV . Whether Grace be Grace and free if it have any condition . Cont. XV. Whether Repentance be any condition of Pardon and Justification , and to affirm it , do not equal it with Faith. Cont. XVI . Whether faith justify us as a meritorious cause or as a dispositive cause of receiving Justification , or as a meer condition , or an Instrumental cause . Cont. XVII Is Justifying faith an act of the understanding or of the Will ? Cont. XVIII . Of the distinction of sides qu●● and fid●s qua Justi●ica● , what it meaneth . Cont. XIX . Whether we are Justified by the Law of Innocency saying , obey perfectly , and live . Cont. XX ▪ Whether by works , Paul means acts in genere , or what sort of Acts. Cont. XXI . Are any works of man meritorious ? Cont. XXII . Is obedience a part of Justifying Faith ? Cont. XXIII . Is any more necessary to the keeping or not losing our Justification , than to its beginning ? Cont. XXIV . Is Pardon and Justification perfect the first moment ? Cont. XXV . Is nol●e punire , or non punire , ( not punishing ) true pardon ? Cont. XXVI . Is future sin pardoned before ? Cont. XXVII . Is any one punished for pardoned sin ? Cont. XXVIII . Is punishing one that Christ died for , unjust punishing one sin twice . Cont. XXIX . Are regenerate believers , under any guilt of any but corrective punishment , or should ask pardon of any other ? Cont. XXX . What is it to be judged according to our works ? Cont. XXXI . What Law is it that Paul calleth the Law of works which cannot justify ? Cont. XXXII . How and why it is so called . Cont. XXXIII . What is Pauls drift in his disputes about Justification . Cont. XXXIV . What is the drift of James . Cont. XXXV . M●st a believer any way plead his Faith , Repentance or Holiness to his Justification , or trust to them ? Cont. XXXVI . Hath Justification and Salvation the same conditions ? Do those works save us that do not justify us ? Cont. XXXVII . Have we any Justification against false accusations ( of Infidelity , &c. ) Cont. XXXVIII . Doth faith justify as a righteousness ? or any personal righteousness in subordination to Christs ? Abundant Scripture proof of the affirmative . Cont. XXXIX . Is Gods accepting Christs righteousness for us , the imputing of it ? Cont. XL. Whether Christs sufferings merit Eternal life for us , seeing the Law said , Do this and live , and not suffer and live . Cont. XLI . Whether Christ being the end of the law for righteousness , prove that Adams first law justifieth us as fulfilled by Christ . Cont. XLII . Whether the sufferings of Christ merit our freedom from nothing but what he suffered in our stead . Cont. XLIII . And so whether Christs sufferings merit not our freedom from habits and acts of sin , which Christ had not . Cont. XLIV . And so whether his sufferings redeem us from Spiritual death , seeing we suffered it , and not be . Cont. ▪ XLV . Is this the reason of our deliverance from the curse of the law , because we suffered the equivalent of everlasting Hell Fire in Christ . Cont. XLVI . Is it true that Christs active obedience only meriteth Heaven for us , and therefore that only meriteth Sanctification ? Cont. XLVII . Is it true that Repentance can be no condition of Justification because it followeth it . Qu. XLVIII . How can faith and repentance give a right to the righteousness of Christ , which must first give us that faith and repentance ? Qu. XLIX ▪ Is it true that we must be practical Antinomians unless we hold that only Christs Active righteousness merited grace and glory for us . Qu. L. Is this proved by ▪ Rom. 7.4 . The Conclusion . A Breviate of the Doctrine of Justification . Pr. 1. WE must first agree , what Righteousness is . Righteousness is formally a Relation : And therefore must have the definition of a Relation : I need not tell Schollars what that is . 2. The subject of this Relation , is , first mens actions and habits , and their Titles and Rights , and then their Persons as the subject of these . 3. Righteousness is a Relation to the Rule or Law : And is an Agreeableness thereto : If it be Gods Law , it is Righteousness before God. If but mans , it is but humane Righteousness . 4. As a Law hath two parts ; the precept and the retribution of reward and punishment ▪ so there are two sorts of unrighteousness and righteousness : As to the precept , Obedience is Righteousness , and Sin is Unrighteousness . As to the Retribution . Right to Impunity and to the promised Reward is the Persons Righteousness , and so contrary . 5. Righteousness materially is either , 1. Particular , in some one cause , or few causes , 2. Or Vniversal and perfect in all causes . 6. Righteousness particular is either in some small matter that we are not made happy by . 2. Or in some great cause which our happiness dependeth on . 7. The first Law required personal perfect constant obedience on pain of death ; and so justifieth none without it . 8. Adam was the Father of all mankind , from whom they spring , but he did not so represent the Persons of all that were to spring of him , as if his obedience without their own would have justified any of them at age . If Adam had not sinned , Cain should have been condemned if he sinned ; and so others . 9. The first Law being broken , man was made uncapable of either part of Justification by it ; either as one that sinned not , or as one that was not by it to be condemned . And so it was no more to him a Promise or Covenant of Life ; the Condition being now become impossible , and so no condition ; and the threatning becoming as a Sentence . 10. This Law neither gave , mentioned or owned any Surety , Substitute , or Mediator . 11. But the blessed Lawgiver our Creator would not so lose his Creature , but the eternal word presently interposing , undertook mans Redemption , and God gave man a new Law of Life , or a Covenant of Grace ▪ promising him a Mediator in the fullness of time , and giving him freely for his sake both pardon of his sin , and right to Life , on the Terms of Grace therein prescribed : and commanding him future obedience , especially in the reception of his Grace , and use of the means of Grace appointed him . 12. This Law of Grace was made to Adam the lapsed head of all mankind , and so to all mankind in him : And it was renewed to Noah in the same capacity : so that all fallen mankind was put under this Law of Grace in that first Edition of it , made to Adam , and Noah . And were neither left lawless , nor utterly desperate as under the meer damning violated Law , which now no more offered Life to any , the condition being become of natural impossibility : God is not to be supposed to say now to sinners , If you be not Sinners you shall li●● ; when it 's known that they are . 13. Abraham , being eminently righteous , according to this Law of Grace , and Believing a special promise of God , and not withholding his only Son in his obedience to his command , God made with him moreover a Covenant of peculiarity , superadded to the common Law of Grace . In which he chuseth out his Seed as a peculiar Holy Nation , from whom the Me●●iah should come , in whom all the Nations of the Earth shou●d be blessed . This promise was renewed to Isaac ( and Jac●b ) Gen. 26.4 , 5. Because that Abraham obeyed my Voice and kept my Charge , my Commandments , my Statutes , and my Laws . 14. This Covenant of Peculiarity with Abraham , nulled not the common Law of Grace made to mankind , nor was it ever nulled or abro●ate , but perfected after : Though men make themselves uncapable of the benefits . 15. God useth none of fallen mankind according to the severity of the first Law , but giv●th to all men undeserved forfeited Mercy , and bindeth them to use some means for their recovery ; to repent in hope , and to receive and thankfully use the measures of mercy which he vouch●●●eth them . And all men shall be judged according to that edition of the Law of Grace which they were under , and the receiving and using the Grace or Mercy which was given or offered them . 16. When the peculiar Seed was formed into a Nation , God gave them by Moses a peculiar Law , which exempli●ied the Holiness of the first Law , but had the Promises and Grace of the second , with the peculiar additions ; and plainlier pointed out the Messiah to come but by a way of operous Ceremonies , and severe Discipline , suitable to their rude minority . 17. In the fulness of time . Christ was conceived by the Holy Ghost , in a Virgin ▪ and being God and Man , a● made by the Will of the Deity was made a Subject under a Law peculiar to himself , according to his peculiar works ; and this Law given to our Mediator had three parts . 1. That he should perfe●tly obey the Law of Innocency so far as it was fitted to his case , and overcome the Tempter . 2. That he should perfectly keep the Law of Mose● , so far as it agreed to him . 3. That he should perfectly do all that was proper to the Redeemer , in being a Sacrifice for sin , clearing and publi●hing the New Covenant ; sealing it by Miracles , rising again , instituting his Word , Sacraments and Ministry , ascending , giving the Spirit , interceding in Heaven , &c. his promised reward being the success of his undertaking , the saving of his Church and his Glory , in the glorifying of God the Father : This is the peculiar Law to the Mediator . 18. That which is called The Covenant between the Father and the Son ▪ is this Covenant made to and with Christ In●arnate , and the fore-dec●●eing thereof , with the Prophecies of it . If there be more , it is past our reach . 19. Christ perfectly fulfilled all that he undertook , and this as the second Adam ; not a Natural Root , but a Voluntary Sponsor : Not our Substitute or Servant sent by us , but chosen by t●e Father , and sent by him to do all his Will for Mans Redemption . 20. As he took the common Nature of Man , so the sins of all , and not only of the Elect were the causes of his sufferings , and said upon him , and the fruits of his sufferings and merits were some common , and some peculiar to the Elect. 21. He being not as Adam , our natural Parent , was not meerly by natural generation to convey his benefits to the Redeemed ; but by such means as he should chuse , and Man consent to , even by a holy Covenant or Contract , being also his Doctrine , and his Law in several respects ; which Covenant having great and precious Promises , is Gods Instrument of Donation and Condonation , and our title to all the blessings promised ; by which God doth give us right to Pardon and Salvation : This Law of Grace is the Rule of our duty , and the Rule by which we shall be judged . 22. This Law or Covenant giveth a Conditional Pardon to all in the tenour of it , with Adoption and Right to Life Eternal : But actual Pardon and Right accrueth to none , till the Condition be performed , which is to be Believers , or their Infant seed dedicated to God by Covenant Consent . 23. This Condition is not that we our selves make God amends or satisfaction , or give him any thing that hath any merit in Commutative Justice , or do any kind of work which shall make the reward to be of debt , and not of grace : But it is [ the Belief of , and Consent to the Covenant of Grace , and the Believing Acceptance of the gifts and grace of the Covenant , according to their nature , and 〈◊〉 their proper use ; and is the same thing which is to be professed in Baptism , which is the solemnizing of this mutual Covenant , and in which God the Father , Son and Holy Ghost , do give themselves to us , for grace and glory , and we give up our selves by consent to him , believingly accepting his grace , and penitently renouncing the lusts of the flesh , the world and the Devil ; and so are sacramentally invested in a state of Justification , Adoption and Spiritual Life . 24. The profession of this Faith and Consent in Baptism , maketh men visible Christians and Church ▪ members ; and true heart consent in Faith maketh men Living and Justified Members . 25. This belief and consent , or performance of the Condition , is not the Efficient Cause of our Pardon or Justification , but is the necessary 〈◊〉 position or qualification of the Receiver , in the very nature of the Act suitable and needful , and by Divine Institution and Promise made the Condition and acceptable . 26. Though we are not capable Receivers of Justification , till we thus penitently and believingly consent , yet when we do so , it is the merit of Christs Righteousness by which we are justified : For the Covenant of God is but his Instrument by which he giveth us Christ ( to be our Head ) and Life in and with him , and so giveth us Justification as procu●●d by his Merits . 27. Justification is a word of many senses : sometimes it signifieth [ making us righteous ] sometimes , the Law or Covenants virtu●l judging us righteo●s , it being the Rule of Judgment : sometimes Gods esteeming us righteous in his own mind : sometimes for a Justifying by ●vidence or Witness : sometimes by ●polo●y of an Advocate : sometimes by the Sentence of the Judge : and sometime for the Execution of that Sentence . But the notable special sorts are three , Making just , ●udging just , and Vsing as just : And they that will dispute of Justification , and not tell in what sense they take the word , do but abuse their time and talk . 28. No man is judged righteous by God , that is not first made righteous . 29. He that is made righteous , is justifiable in Judgment , and virtually justified ( in Law. ) 30. No sinner is made righteous as to the Preceptive part of the Law of Innocency ; it being a contradiction to have been a sinner and no sinner . 31. Pardon of sin doth not make the fact done to be undone , or not done , nor the sin to be no sin , nor not to have deserved punishment : But it remitteth the punishment and the fault , so far as it inferreth punishment , because of the merit and satisfaction of the Mediator ; and delivereth the sinner from that which he was bound to suffer by the violated Law. 32. To make a man righteous before God that hath sinned , all these things must concur : 1. He must have a Mediator that must answer the Ends of the Law that condemneth him , and so meriteth his Justification . 2. This Saviour must make him a Pardoning and Justifying Covenant , to convey the right of the purchased benefits to him . 3. He himself ( by grace ) must per●orm the Conditions of that Covenant ; accepting the free gift believingly according to its nature and use . 4. Upon this the Covenant ( by virtue of the foresaid Merit of the Mediator ) must effectually justifie him . 33. Though we have no Righteousness of our own , that is so denominated by the Law of Innocency , yet have we a Righteousness to plead for our Justification from its Sentence , which by our Mediator was performed to it , by which the Law-giver hath received satisfaction ; and we must have the personal subordinate ●ighteousness required by the Covenant of Grace . 34. All that are made righteous , are esteemed and judged righteous , and used as righteous . 35. Pardon of Sin , and Right to Life , are not that Righteousness which answereth the Precept of the Law : But they are that Righteousness which justifieth us against the Accusation , [ that we are not to be saved , but to be damn●d ▪ ] 35. Christs Perfe●● Ob●di●nce to the Law of Innocency , exempteth u● from the necessity of perfect obedience to it ▪ and from all duty of obeying it as the condition of life : But he did not Repent and Believe in obedience to his own Law of Grace , to exempt us from the necessity of Repenting and Believing , which we must do our selves by his grace , or perish . 36. To make a man righteou● implieth , that he was before unrighteous : But to judge him righteous , supposeth him to be righteous ; yet either accused of unrighteousness , or accusable ; Justification here supposing either actual or virtual Accusation . 37. The Law is the Virtual Accuser , but that speaketh nothing but truth ; ( viz. that we sinned and deserved damnation . ) Satan is the Actual Accuser , and the Father of Lies . 38. We shall not be justified by denying the true Accusation of the Law , but by denying the false Accusation of Satan : That we are sinners must be granted ; and that our sin deserved Hell : But ( that we have no part in Christ , that we are unpardoned , unreconciled sinners , that we are unbelievers , impenitent , unregenerate , unholy , or hypocrites , must be denied , or we perish : As also that hereupon we ought to be damned , and not to be glorified . 39. By this it is very plain how far a man must be justified in Judgment by his own personal Righteousness ; and also how to understand , Matth. 25 ▪ ●nd all the descriptions of the last Judgment , and the Reasons there assigned of the Sentence ; and what it is to be Justified or Condemned by our words , and to be judged according to our works , or what we have done in obedience or disobedience to the Law of grace ; and what is meant in James by being justified by works , and not by faith alone . For though Christs righteousness is to be then honoured , it is not his part , but ours , that is by him to be Examined and Judged . And it is the Law of Grace by which we must be judged , which prescribed us the Conditions of Pardon and Salvation . The performance of which must therefore be the cause of the day to be Examined and Judged . 4. To justify a mans Right to Salvation is to justify the man when his right is the thing tried : Therefore the causes of our Right to Salvation are necessary causes of our Justification . All this is plain , and I think , not by a Christian to be denied : And is not here enough to be the matter of our Christian peace and concord in this one point of Justification . But we are not so happy ; It is a greater number of Controversies that the teachers of Christians have raised about it , than many hours will serve to handle . I will name some that are too many , and yet far from all , and give you my sense of them plainly and briefly , that you may truly understand the matter and me . Cont. 1. Passing by all the old quarrels , about Christs Person , by the Arrians , Nestorians , Eutychians , Monothelites , Phantasiastae , and abundance more , about Justification it self , the first that I shall mention is that which a few great and worthy men have unhappily raised , Whether Justification be not an Immanent act in God , and so eternal : This they assert , and I deny : There is nothing in God but God ; Nothing therefore that hath beginning and end , but all is Eternal . But Relations and Extrinsick denominations , and also Effects may begin and end . The world was not from Eternity : God did not make it from Eternity , nor was the creator of it from Eternity , in proper speech . And yet no Act as it is in God had beginning or end ; for it is God himself . But Gods Essential will or word is not called creating till it actually create . So is it in Justification : Nothing is new in God , besides Relation and Denomination ; but much is new by and from God. Justification is a transient act of God. It is the act of his Covenant and his Judgment and Execution . Therefore he that saith Elect Infidels are Justified from Eternity , Contradicteth Gods word , that saith we are justified by faith , and till then are under Condemnation . Cont. 2. Whether the Covenant of Grace , be made only with Christ , or with us also ? The first is put into a Catechism where I am sorryer to find it , than in Maccovius , Cluto , Cocceius and Cloppenburgius . The Covenant made with Christ is not the same that is made between Christ and us , and which we celebrate in Baptism . It is not only Christ that is baptized , but all his members ; And baptism is the mutual Covenant . We are the receivers of the Relation to God the Father , Son and Holy Ghost ; and we are the Promisers ( the word Restipulation is too presumptuous . ) If we are not Covenanters , we can be no Covenant breakers , nor have right to the benefits of such a Covenant : It is the same thing that in several respects is called a Law and a Covenant . And if we are not under Christs Law we are Lawless , or not his Subjects . Deny Christs Law and Covenant to us , and you will subvert all Christianity and deny the rule of Judgment and Justification . Cont. 3. Whether the Covenant of grace have any condition required of us . Ans . Here we first shew our weakness in contending about the word [ Condition ] while we agree not of the sense , though till men made a difference on this ill occasion , there were few words that men were more agreed in ( of such a Subject . ) And the word we must use , hath no other name that I remember which our Grammar hath taught us to call such Conjunctions by as [ If ] is ▪ but [ Conditional ] nor any other name that Law and Civil use hath taught us to call the thing defined by but [ CONDITION ] without circumlocution , uncouthness or obscurity . The common definition of Lawyers is that it is , [ Lex addita negotio qua● donec praestetur eventum suspendit : It is in our case the Mode of the Law or Promise requiring a Duty or Moral Act or qualification , on the presence or absence , performance or non-performance whereof the Law or Donation annexeth or suspendeth the event . This is a Condition as it is in the ▪ Law or Covenant , or Promise , being but its Modus : But as it is in the person and performance , it is a Moral Act or qualification , required by the Law , or Promise , to which it annexeth , and till it be performed suspendeth the event . Natural or meerly contingent conditions that are not moral , belong not to our enquiry . ( As if it be a fair day to morrow . If such a ship come safe home ! If I live so long , &c. ) Some define a condition here to be any Moral medium of obtaining a benefit ex pacto : But 1. A Law hath its conditions , and so hath a Donation or promise , when there is no proper mutual pactum or Covenant . 2. There are other Moral media ex pacto besides conditions ( as are all simple duties . ) 3. But these definers cannot congruously deny the Gospel Covenant of grace to have conditions of our ●ustification and Salvation : For none but an Infidel can congruously deny that Faith and Repentance are conditions of our Justification and Salvation , if every Moral medium be a condition which is ex ●acto . Is faith , and is repentance no means ? And are they not required of us ? and do we not profess them at present and promise them for the future ? Sometimes the same thing is a moral cause and a Condition of the Event . And sometimes it is a meer Condition and but sine qu● non , and no proper cause ; usually in Moral Conditions there is something in the Nature of the matter for the sake of which the Donor or Lawgiver maketh it necessary ; which is its aptitude as a means to some of his ends . If Faith had no more fitness to be the condition of Justification than Vnbelief or hating God , and if Godliness or Holiness had no more fitness to be the Condition of our Salvation than wickedness , they would not have been deputed to this place , Office and Honour . Faith is no Condition of Gods making the promise ( He abso●utely made some Conditional promises , and others only on conditions performed by Christ . ) But it is the condition of our right to or possession of the thing promised ; or of the event . Either the deniers of conditions deny all or but some . If all then they deny that Christ performed any conditions . If but some , they deny either the name only , or the thing also . If the name only . 1. Is it worth their Zeal and Contention ? 2. Are they not singular ; and singularity in the use of words tendeth to causless quarrels . 3. Why do they not commend to us some better name for the same thing ? Grammar and common use hath taught us this . Dr. Twisse hath found another , oft and oft saying that [ Faith is a dispositive cause of Justification . ] I dislike not his notion , save that , 1. It is too general there being more dispositive causes besides Conditions . 2. That it is not Political enough as the Subject requireth ( or Civil . ) 3. That it is in two words when one is better ; and 4. That the very terms [ Cause ] is liable to mistake . For faith is no efficient cause of Justification , principal nor instrumental : We must not ascribe so much to it . Nor is it a final cause , nor the formal cause . But it is as the Dr. speaketh Dispositio Subjecti recipientis : Not a natural , but Moral disposition ; Yet made such by Gods institution , because the very nature of the act containeth a fitness to its receptive Office ; even as it is the believing acceptance of such a free and wonderful gift to such special ends and uses . 2. But if it be not the Name only but the thing defined that is denied the Gospel is denied , and that which is of necessity to Salvation is denied . To deny faith to be necessary to Pardon , Justification and Salvation as a moral means congruous in its nature and instituted of God , is Infidelity or open prophaneness ; Nor can those be meet Preachers of the Gospel that deny it and oppose it . Two ways Scripture sheweth that Justification and Salvation are given conditionally . 1. By the plain Conditional Phrase , and 2. By the conditional description , in the mode of the promise : To instance in a few Texts among a multitude , Mar. 16.16 . He that believeth and is baptized shall be saved , and he that believeth not shall be damned . Rom. 4.25 . To whom it shall be imputed , if we believe on him that raised up Jesus our Lord from the dead . Rom. 10.9 , 10. For if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God raised him from the dead , thou shall be saved . For with the heart man believeth to righteousness , and with the mouth confession is made unto Salvation . Joh. 1.12 . To as many as received him to them gave he power to become the Sons of God , even to them that believe in his name . Joh. 3.19.18 , 16. Joh 6. throughout . Mat. 6.14.15 . If ye forgive men their trespasses , your heavenly Father will forgive you . But if ye forgive not , &c. Luk. 13.3 , 5. Except ye repent ye shall all likewise perish . Acts 10.35 . In every nation he that feareth God and worketh righteousness is accepted of him . Acts 8.37 . If thou believest with all thy heart thou maist , ( i. e. Be baptized for the remission of sins . ) But I have recited so many Texts of this sort in my Confession and other books , that I will here forbear unnecessary recitals . Mat. 5. alone may suffice , and all the Texts that say , Faith his imputed for or to righteousness ▪ and that we are justified by it . Furthermore ; 1. If the Baptismal Covenant have no condition , then none is to be prerequired in the person to be baptized , nor his promise of any demanded . But the consequent is false : Else the baptism instituted by Christ and ever practised in the Church is false . And here you see what a Baptism these men would make : If they practice it according to this principle ; and how they would overthrow our Christianity , and baptize Infidels . The major is evident because , where no condition is required of God or imposed , there none should be required or imposed by the Minister . And if so in Baptism , why not also in Absolution and the Lords Supper . 2. If the Promise of Pardon and Justification be Absolute without any condition , then either to All men , or but to some . If to All , then all are justified . If but to some , to whom ? If you say to the Elect ; no man knoweth them , while they are unbelievers : and so neither the Person nor the Minister can apply that Promise to any singular man : If you say , To Believers , you grant Faith to be a necessary , moral antecedent : And if so , whence can you imagine it to be such , but Aptitudinally● in the Nature of the Act ( receiving Christ , which some call it's Instrumentality ) and Actually by Gods Institution in the Tenor of his Word : Now this is 1. In the Tenor or Mode of the Precept , and that maketh it a Duty . 2. In the Tenor or Mode of the Promise , and that maketh it it's Condition : In what other respect do they ( exclusively ) feign it necessary ? Obj. As an Antecedent ? Ans . That speaketh but the Order : But what Antecedent is it ? Obj. As a sign ? Ans . Of what ? and why Is it as a sign of Election ? But Holiness , the Love of God , and man , &c. are signs of Election , and yet not prerequisite to baptism and pardon . And whence is it that this sign of Election is prerequisite , but that Gods precept made it a duty , and the promise a condition ? Grant it a sign , the question is still of the reason of this signs necessity to Justification . 3. If Signification be the thing necessary , it must be either to God , to the Sinner , or to the Baptizer . Not to God , that needs no notice by signs : and so it would follow that before God Elect Infidels are justified , which is false , as is oft proved : And to the Minister it is not certainly known : Nor may he baptize any meerly as Elect , if he could know it ( by revelation ) before Faith. Nor might such a person claim it . Nor do believers usually at the very first know their Election . It 's pity that any catechized person should be so ignorant as to deny so plain a Truth as it is that the Promise maketh Faith antecedently necessary to Justification under the form of an apt condition ; when no used phrase can speak the thing to us so intelligibly and truly as this doth . Obj ▪ It is prerequisite as an Instrument ? Ans . Of this I shall speak by it self anon . By an Instrument I hope when considered they will not mean any proper efficient Instrument of Justification ( Though in exciting , the acts of Sanctification in us it may be called our Instrument and Gods by us : ) But justifying is wholly and only Gods Act , and the Covenant as an Act of oblivion , and Grace is his Instrument● giving us our Right to impunity and Life , ( in which our Constitutive , Justification doth consist ) But they mean a Metaphorical Receiving Instrument , and to ●eceive Christ is but the very essence of Faith , which they call the Tò credere , and so to be justified by Faith as it receive●h Christ , and as a receiving Instrument , and as it is the Tò credere in specie , are all one . And all this is true , if you ask but for what Natural aptitude God made Faith the Condition of Justification : And it 's more aptly called by the foresaid Dr. Causa dispositiva ; and yet more aptly dispositio receptiva moralis , necessary and successful , aptitudinally in its Nature , and Actually by the tenor of Gods Promise or Donation , making it a Condition : that is , saying [ He that believeth shall be justified and saved , and he that doth not shall be damned . ] if God had not given Christ and Life by a Promise of this Tenor , [ If thou believe thou shalt have Christ and Life , ] it's aptitude would have had no use . If the King by an Act of Oblivion say [ All Rebels and Malefactors that thankfully come and take out their pardon , and lay down arms shall live , and the rest shall be unpardonable . ] Here , 1. The Act of Oblivion is the pardoning Instrument , and the receivers Title and fundamentum juris 2. The Reception is made a Condition by the Act being the modus donandi seu condonandi . 3. Next this Condition is performed . 4. And next the effect followeth from it's proper efficient causes , e. g. suppose , 1. The Kings Clemency . 2. His Sons Intercession . 3. The Act of Oblivions Instrumentality . 4. The Offenders performing the Condition , which doth but make him a capable Receiver of the Effect . 5. And lastly , the Ministers instrumental applicatory sealing , delivering and investiture . This is all plain , to men that by prejudice fight not against the light . And that the Promises of Salvation , or Glory ( and perseverance ) have their Conditions , I will not for shame and tediousness stand to prove to such as you . Obj. But he that performeth a Condition may boast and ascribe somewhat to himself . Ans. 1. I find many that thus argue the pronest of most Christians to boast of , or to defend their honour and the honour of their party against any that would vilifie them ; and ●o ascribe something to them , even to be the best sort of men . 2. God boasteth of his Servants , and ascribeth much to them , viz. to have his Image , the divine nature , to be the Salt and Lights of the Earth , his Jewels , the Apple of his Eye , &c. He bids them turn themselves , save themselves and work out their Salvation , and keep themselves in his Love and continue in his Love , &c. 3. If saying that they believe and repent , and give up themselves to God in Christ be culpable boasting , then all that have been baptized on such a required profession , have thereby sinned , and all the Christian baptism hath been sin . 4. No man is a Christian ▪ justified , or can be saved that cannot so boast ( that he is not an Infidel , but a Penitent Believer . ) 5. Is it a matter of boasting that God commandeth when he commandeth us to repent and believe the Gospel ? If he freely pardon condemned Sinners for the sake of Christs Sacrifice , Righteousness and Intercession , on Condition , that they do not finally refuse the gift , but believingly accept it according to it's Nature , and all this by his Grace ; is this matter of boasting ? May a pardoned Traytor boast of his Merit to the King , if the Condition of his pardon be , that he shall not refuse it , and spit in the Kings face , or continue a rebel ? Obj. Where all is of Grace , and Faith it self given and promised by the Covenant , there the Covenant is not Conditional . Ans . 1. As to the giving of Faith , it well stands with Gods method both to Command it as a duty , and to make it a Condition of his Promise , and to give his Word and Spirit to cause us to perform it . It is a fiction that these may not consist , and he subverteth the Gospel that saith they do not consist . 2. As to the Promise , God indeed hath promised to Christ , to give him a seed , and to draw them to him , &c. But the Covenant made with particular men , and sealed and solemnized in baptism doth not promise Faith and Repentance , which are first given , but prerequire them as the necessary qualification of the adult . And this is the Covenant that we speak of . 3. It is a Condition of Pardon , Justification and Acceptance , that we enquire of . Therefore it is the Promise of these that we must mean : Now I ask whether the Promise of Pardon and Justification be a Promise of Faith , or whether it be not a Promise to pardon and justifie Believers only and their Seed , and so prerequireth Faith. Obj. But you call the many parts of one Covenant by the name of many Covenants . Ans . I hope we shall not be called in matters of Catechism to Metaphysical or Logical quibbles de Vnitate & Individuatione . Which is too hard for mens wits about things natural or moral . That is one in some respect which is many in others . There is some sort of Unity of all the Universe , even of all Creatures : And so there is of all Gods Laws and Covenants : either the Objectiors speak de nomine or de re : If but of the Name [ One , ] they shall call it One if that will please them , and let them only distinguish the Parts of that One : If they ●ill say that the Covenant made by the Father with the Mediator , and the Law made for him , are one and the same with the Covenant made by the Fat●●● and Son and Holy Spirit with us , and that our Baptismal Covenant is no Covenant , but only a part of the Covenant of which that with Christ aforesaid is another part , I will not use their phrase , but let me understand them that it is only the Name of [ One or Two ] that they contend about , and we will fit our words accordingly : I think on several accounts they are to be called Divers Covenants : If they dislike it , let us enquire whether the various Precepts of one Covenant make not various duties to Christ and to us ; and whether the various Promises of it have not various Conditions , some to be performed by Christ and some by us . Our present Question is , Whether that part of the Covenant which promiseth and giveth Pardon of sin , Justification ▪ Adoption , and right to Glory ; have any Condition , as the Modus of the gift ? We will rather follow them in unmeet terms than leave them thence a pretence to confound names and things , and hide their errour by the confusion . All Divines , ancient and modern , reformed and and unreformed , that I know of , agreed with us in the conditionality of the said Promise , and by the form of Baptism shewed the Churches consent till Maccovius in Holland , and Dr. Crispe and other Antinomians in England began to subvert the Gospel on pretence of magnifying the freeness of Grace ; and yet they durst never attempt to alter the Form of Baptism ; as this Opinion will require . Contr. 4. By what hath been said , the fourth Controversie is already resolved ; viz. Whether our performance of the Condition of Justification doth efficiently justifie us ? Some say , because we say that Christ doth not justifie us till we perform the condition by believing , that therefore we make our own Faith or performance to justifie proximately , and Christ but remotely , and so to do more than Christ to our Justification . Ans . 1. As to the phrase , Scripture saith , that we are justified by Faith , that word not signifying an e●●●ciency , but a receptive qualifying condition ; but it never saith , that Faith doth jus●ifie us , much less th●t we by it justifie our selves : Our performance or Faith is no efficient cause ; but as to two parts of our Justification it hath a twofold Office : 1. As to our Justification by the Merits of Christs Righteousness against this charge [ that damnation is due to us for sin ] our Faith is the Condition of our Pardon and Justification ; that is , the moral qualification which God hath made necessary to make us capable receivers of it : As laying down Arms , and taking his Pardon thankfully , may make a Rebel capable of Pardon ( but doth not pardon him ) if the pardoning Act say [ This shall be the Condition : ] And by his Pardon he is justifiable against the charge of being liable to death . 2. But as to the subordinate part of Justification , against the fal●e charge that we are no believers , nor repent , and so have no part in Christ ; here our own Faith is the very Matter of Righteousness by which we must be in tantum so far● justified : As truth and innocency is against every false accusation : And to say that because Christs Merits justifie us not before and without our Faith and performance of the Condition , therefore our Act justifieth us more than Christ , or efficiently at all , is a thing unworthy of an answer , being below the thoughts of an intelligent Disputer . How much the capacity or incapacity of the Receiver doth as to all the various changes in the world , both physical and moral , when yet efficiently it doth nothing , is not wholly unknown to any sober thinking man. As the same sun-shine maketh a Weed stink , and a Rose sweet ; so the same Act of Oblivion , or conditional Justifying Law or Covenant , doth justifie the capable , and not the uncapable , though no mans Faith doth effect any part of his own Justification . Mr. Troughton , and such others denying Faith to be the Condition of our Justification by the Promise , hath drawn me to speak the largelier of this . Contr. 5. Whether we are justified by Christs Righteousness imputed to us : and whether the Scripture say so . Ans . The Scripture oft saith , that Faith is imputed to us for Righteousness ; and that is , Faith in Christ : And it saith , that Righteousness is imputed , or reckoned to us , that is , we are reckoned or reputed righteous , Rom. 4.11 , 22.6 . And that sin is not imputed , that is not charged on us to punishment , or damnation , Rom. 5.13 . & 4.8 . Psal . 32. v. 2. 2 Cor. 5.10 . The words of Imputing Christs Righteousness to us , I find not in Gods Word , and therefore think them not necessary to the Churches peace or safety . But as for the sense of those words ▪ no doubt but it may be good , & the Papists themselves own them in the same sense as many Protestant Divines profess to use them , as I have proved . Contr. 6. In what sense is Christs Righteousness imputed to us ? Answ . It is accounted of God the valuable consideration , satisfaction and merit ( attaining Gods ends ) for which we are ( when we consent to the Covenant of Grace , ) forgiven and justified against the condemning Sentence of the Law of Innocency , and reconciled and accepted of God to Grace and Glory . Q. But did not Christ represent our persons in his Righteousness , so that it is imputed to us as ours , as if we our selves had been and done what he was and did as righteous ? Ans . This being the very heart of all the Controversie , should be decided only by Scripture , and nothing added or diminished . That Christ is the second Adam , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sponsor , Surety or Interposer , and a Mediator between God and Man , that suffered for us , the just for the unjust , a price , and a sacrifice , is all found in scripture . Wise and peaceable men here will be as fearful of humane Inventions and Additions as in Discipline or Ceremonies at least . But because all are not such , we must speak to men as they are . There are several sorts of Sureties or Sponsors . Few represent the very person , at least not all : If men will needs impose on us their own word of Representation , for peace sake we accept it , in a sound sense . In a limited sense it is true that Christ represented us ; that is , he suffered in our stead , that we might not suffer : He obeyed , and was perfectly righteous as Mediator in our Natures , and so far in our stead , as that such perfect Righteousness should not in our selves be necessary to our Justification . But he did not absolutely represent us ; he was not our Delegate : Our persons did not in a Law-sense do in and by Christ what he did , or possess the habits which he possessed , or suffered what he suffered : Nor doth God account us so to have done , for that were to mistake . I have rendred a multitude of reasons to prove this in my Treatise of Justifying Righteousness : The contradiction is enough that we are accounted never to have sinned , because Christ never sinned ; and yet we are accounted to have suffered or satisfied for sin , because Christ did so ; or at least that we need a pardon by his blood , and must ask for pardon , and must suffer correcting punishments , and long be without necessary grace and glory , when yet we are accounted never to have sinned , but from birth to death to have fulfilled all Gods Law in Christ . I have fully proved that this Doctrine subverteth the sum of all the Gospel and Religion , to which I refer you . Contr. 7. What Righteousness of Christ is it that is ours , and imputed to us ; the Passive , the Active , the Habitual , or the Divine , or all ? Answ . Divines are here fallen into four Opinions . I. Many of our most famous Divines say , that it is only Christs sufferings that are imputed to us as our Righteousness to Justification ; being Justitia Merit● , the rest being Justitia Personae , to qualifie Christ to merit for us . Thus Paraeus , Scultetus , Wendeline , Beckman , Vrsine , Piscator , Olevian , Camero with his followers , and many more : These are far from thinking that we fulfilled all the Law in Christ , or are righteous because he fulfilled it . II. The second sort think that the Active and Passive Righteousness are imputed to us as our Righteousness . III. The third sort are for the Passive , Active and Habitual imputed . IV. The fourth think so also of the Divine , ( which is the Deity it self ; for there is nothing in God but God ) Andrew Osiander is for our Justification by the Divine Essence , but I think rather by Communication than Imputation . Thus hath our weakness distracted and disgraced us . But Mr. Bradshaw truly noted , that if the sense of Imputation were well agreed of , the rest might well be reconciled ; viz. that no Righteousness of Christ is imputed to us in the strict sense of Representation , as if we our selves were legally accounted to have been done or suffered , what Christ did , was and ●uffered . But in the just sense of Imputation all is imputed to us , that is , Christs Habitual , Active and Passive Righteousness , fulfilling his own part of the Covenant , advanced in dignity by the Union of the Divine nature and perfection was the true meritorious cause of our Justification , and not any one of these alone . Cont. 8. Whether Christs righteousness be the efficient , material or formal cause of our Righteousness and Justification . Ans . It s pity that poor people must be thus tempted with Controversies of Logick . But what remedy ? Christs righteousness as materially and formally his , merited our Justification : But for the accidental relation of righteousness in Christ , to be the accidental relation of righteousness to every believer , is impossible unless the Subject be the same : If Christ be the believing sinner , and as many persons as there be such , or all these be the same person with Christ , then his individual righteousness is formally theirs , else not . For as noxa caput sequitur , so no accident is the same numerically in various Subjects . They that deny this wanted but the same advantages to have believed Transubstantiation , and renounce the common principles . But that Christs righteousness is the meritorious cause of ours , is past doubt . And therefore they that affirm and they that deny it to be the material cause ( which is the common Doctrine of Protestant disputers ) do but differ about a name . For if Adam had merited his own glorification had not his works been both the meritorious cause , and the material ? that is , the matter of that meritorious righteousness : And why may we not say so of Christ ? It is therefore the material because it is the meritorious , that is , the meriting matter . For righteousness being a Relation hath strictly no matter , but a Subject . And Christs Acts and habits were the first Subject of that righteousness of his person whose merit justifieth us : But the believer is the Subject of his own personal righteousness thus merited by Christ . It 's pity that holy things should be brought down to such Logical trifling ; but more pity that Church teachers that will do so , should abuse them by their ignorance in their own way . The matter of the righteousness which meriteth our Justification from the Laws damnation of us , is Christs own righteousness ; ( unless by the matter you mean the Subject person . ) But the matter of our subordinate righteousness is in and of our selves , of which anon . Cont. 9. Whether the Vnion between Christ and believers be not so near , as maketh them the same Subject , and so the accident of Christs righteousness to be ours ? Ans . So some think , but this tremendous mystery must not be rashly and profanely handled . In a Union Specifick of humanity , all mankind is one with Christ that is , of one Species of humane nature : And so that which is predicated of one as such , is predicated of the other . In a Political Vnion Christ as the head , and the Church as the body make one Society as parts constituting the whole . And so whatever is predicated of a part meerly as a part , is predicable of both : But that which is predicated of the whole as a whole is properly predicable of neither alone : And that which is predicated of the Head as a head , is not predicable of the body , nor that of the head , which is proper to the body , nor that of one member which is proper to another . But some things by way of Communication may be predicated of the whole , for the sake of a part . So the Church is called sinful and imperfect for our sake , though Christ be not so : And it is eminently holy and glorious , because Christ is so ; that is , secundum quid . But no Vnion will make us righteous and personally happy by anothers righteousness and happiness , unless it were a personal Union , ( natural or Legal at least as to Relative rights . ) The question then is whether every believer be one person with Christ ? And if so , whether one natural person , or one Legal ( as a lawful vicarius is . ) They that hold the first plead that the same Spirit that is in Christ , is the same divine nature , and maketh us one natural person . But where doth the Scripture say so ? The Sun is not one Individual with every Plant that it quickeneth , nor every plant with it . A nettle or rose is not the Sun , nor is it the illuminater of the World ▪ that maketh day , &c. But they have so much from the Sun as it communicateth , and no more . So we are not Christ , nor the Eternal and Natural Son of God , nor infinite in Wisdom and Goodness , nor perfectly just and glorified , as Christ is : But we have from Christ so much of the Spirit as he communicateth ; And nothing is ours meerly because it is his , and we one person with him ; but because he Communicateth it to us : What further real Union there will be in our glorious perfection we cannot well know till we are there . But in this imperfection our Union is not such as far as I understand it , as maketh us one natural person with Christ ; And surely it doth not make his proper accidents to be our accidents . And as to that which some call a Legal or Reputative personal Union , it must be proved before it is asserted . And as I know no word of God that speaketh such a thing , as that Christ and we are imputatively one person ; so I know that they that will assent it of their own heads , presume far in a tender point ; and if they should say that we are simply and ad omnia one person , it were not by Christian ears to be endured : If they will say that it is but in some respects and to some certain uses , ( as a Servant that payeth his Masters creditor by order in some sense representeth him in that one action ) they must limit it carefully and shew to what uses we are one person , lest they do they know not what : And they must shew what sort of person they mean ? Whether Christ be made the same person with each believing sinner , and so take our bad denominations ; or each sinner be made the person of Christ ; and have his glorious denominations , or a third sort of person is made of both , and what that is ? If meer personal Unity make us righteous by imputation , because Christ is so , either it must be as Christ is righteous , in full perfection ( reputatively ) or else but according to the measure of our receptivity : The first none will affirm that understand what they say : And the second brings the effect no higher than we grant ; The foot doth not understand as the head doth , though it be a part of the same natural body , and may have its peculiar Ulcers and Diseases : A crab and a sweet apple may grow on the same Tree : Certainly we have a person proper to our selves , which hath its own defects and evils , and hath no more from Christ than he communicateth . Cont. 10. Are we not righteous by being one with Christ , as we are sinners by Vnion with Adam ? Ans . 1. We were but seminally and virtually in Adam , and not personally ( as I have opened in my disput . Of Original sin : ) And so we were but virtually in Christ when he suffered and obeyed , and we were unborn . 2. Nay our derivation from Adam was by nature , but from Christ by his voluntary Gift and Contract . 3. Had we not sinned in Adam , and yet had sinned our selves we had been unrighteous : And so it is , though we sinned not in Christ , and yet are sinners our selves against him . Our radical righteousness in Adam would have happily disposed us to personal obedience ; as Adam himself was who yet fell : And our radical righteousness in Christ , is yet a more happy preparative to our necessary duty to him , which is righteousness also , which he that hath not shall be condemned . I know that many say that if Adam had conquered that temptation , or at least had never sinned , all his posterity should have been confirmed against all future sin and danger as the Angels be in Heaven : But I dare not add to the Word of God ; and I find no such thing there , though I hear what others say : And if that were true , the first Covenant would have ceased upon Adams obedience , as it did upon his disobedience , and all the World would have been under either no Law , or some Law to us unknown . The first Adam was a living Soul , indeed , and the second is a quickning Spirit . And as in Adam all die , so in Christ shall all be made alive , but every man in his own order . And as we are not raised , nor yet delivered from all our sin or misery by our Union with Christ as soon as we believe , so neither from all guilt and unrighteousness ; but must daily pray , forgive us our trespasses , and deliver us from the evil . If our Union presently made all ours that is Christs , and that as it is his , yea or as much as we need it , we were then highly dignified indeed . Marriage giveth the Wife her self no further propriety in the Husbands Estate nor use of it , than he communicateth by the contract : And neither that nor generation itself , give Wife or Child the Husbands or Fathers learning , innocence or health . Cont. 11. Is not Christs righteousness ours , as our sins were his , by im●utation ? Ans . Yes , As much at least ▪ or more . But take heed of making Christs Gospel by your mending it , and of making him no Christ while you would make him more merciful according to your own conceits . I know it is said once that he was made sin for us , who knew no sin , that we might be made the righteousness of God in him . But as we are not properly righteousness , much less Gods righteousness , but are made righteous , and so the instances or demonstrations of the righteousness of God ; so expositors commonly agree that by sin is meant a Sacrifice for sin . Or by being [ made sin ] is meant being used as if he had been a sinner . Undoubtedly if God imputed or accounted Christ a sinner , and if he were truly so by any means , practice or translation , he must be by sin hateful to the most holy God , ( even to himself ) and would have in him so great a part of Hell , and Divine desertion , as is not consistent with his personal perfection , or the hypostatical Union , as far as we can conceive : And if indeed God imputed to him the sins of all the elect , so as first to make the very sins themselves to become Christs own sins by imputation , then Christ suffered for his own sins , and must be more odious to God than any ordinary sinner ; and all good men that knew it by him must have judged accordingly : For sin , & especially the sins of so many millions & so great , must needs render him whose own they are , really sinful , hateful and miserable . Any of which to say of Christ is blasphemy . Christ undertook that guilt of our sin which is nothing but the obligation to punishment , and that such punishment as beseemed him to undergo . There is a ●uilt of Fact , and a guilt of crime , and a guilt of punishment . Christ undertook the last , but neither of the former as in themselves considered , unless as by connotation relatively he may be said to be guilty of the sin meerly because he undertook to suffer for it ; which is improper speech . Christ condescended to the admiration of Angels in taking on him our nature , and our punishment , and suffering for our sins ; but his holiness would not suffer him to undertake our sin it self , or take it to be his own sin . Nay considering the communication of attributes which Divines assert from the hypostatical Union , men should tremble to think of laying a ground of calling it The Sin of God , by the same reason as , Acts 20. it 's said , [ The blood of God. ] It s a sad case that partiality can so much prevail , as that they that cry out of some doubtful words as damnable heresies , do yet think it tolerable language to say , that by Imputation of the very sin itself to Christ as his sin , he was the greatest sinner , the greatest Murderer , Lyer , Adulterer , &c. in the world . I beseech you abstain from such words till you find them in the Scripture . Christ never was reputed of God a sinner , who did so much to shew his hatred of it . Nor ever took our sin unto him , any further than to suffer for it to expiate it : And if this be the similitude by which we must understand how his Holiness and Righteousness is made ours , it will make all very plain . It is ours , or imputed to us , so far as to be reputed the true cause of our Justification , Adoption , Sanctification and Glory , as our sin was the cause of his suffering and death . Cont. 12. Doth not Christs righteousness cause our Sanctification in the same sort of causality as it causeth our Justification ? Ans . The effects are divers , but both from the same meritorious cause . But it is more unapt to say that it is the material cause of our Sanctification than that it is the material cause of our righteousness ; Though it merit both ; Because our habitual and actual holiness hath a nearer material cause in itself which our pardon and meer adoption have not . Cont. 13. When it is said that faith is imputed to us for righteousness is it faith indeed that is meant or Christs Righteousness believed on ? Ans . A strange and bold question . What occasion hath the Holy Ghost given us to raise such a suspicion , that when it is so often said by him that Faith is imputed or accounted for righteousness , men should make a doubt whether it be Faith indeed that he meaneth ? If it be not , the context is so far from relieving our understandings , that it contributeth to our unavoidable deceit or ignorance . Read over the Texts and put but [ Christs Righteousness ] every where instead of the word [ Faith ; ] and see what a scandalous Paraphrase you will make . The Scripture is not so audaciously to be Corrected : It 's wiser to believe Gods Word than to contradict it on pretence of expounding it . Obj. But it is said also that Righteousness is imputed : And that must be either Christs Righteousness or our own : But not our own ; therefore Christs . Ans . We are not now questioning whether Christs Righteousness be imputed to us : Though it be not the Phrase of the Scripture , I have shewed you that it is true , in a sound sence , But the question is , Whether Faith be imputed for righteousness . And what is the meaning of all such Texts ? To have righteousness imputed to us , plainly signifieth to be Reckoned , Accounted , Reputed or Judged righteous . And it 's strange that it must not be our own righteousness , that is imputed or reckoned to us as our own : If it were never so well proved , that the very Habits and Acts of Christ are by Gift or Union made our own in themselves , and not only as the causes of their effects , yet still our own they would be , and the righteousness given by them our own , in order of nature before they are imputed , accounted or reckoned to us as our own . Some way that righteousness which is reckoned to constitute us righteous is surely made our own . Psal 106.30 , 31. Phinehas's executing Judgment , it is said to be accounted to him for righteousness . And of Abrahams Justification God saith , Because thou hast done this , &c. What man that ever read the Bible can doubt , but that every man that will be saved must have a personal faith , repentance and holiness , which is called righteousness many hundred times in the Scripture , besides the righteousness that was or is in Christ ? And will not God reckon him righteous that is righteous ? He that doth righteousness is righteous ? And shall it not be imputed to him ? if God account not a man a believer , can he be justified and saved ? Christs Righteousness hath made Satisfaction for all our sins , and for our unrighteousness as to the Law that doth condemn us : But he made us not lawless , but put us under a Law of Grace , which saith [ He that believeth shall be saved , and he that believeth not shall be damned . ] And must we not be judged by this Law ? and be justified or condemned as we keep or break it ? wonderful is the power of prejudice that any good men that read the Scripture can doubt whether Christ himself hath made us a Law of Grace , according to which as performers or non-performers we must be justified as righteous in subordination to Christs Righteousness or else be condemned , as neglecters of so great Salvation ? Is any thing plainer in all the Gospel ? Obj. But it is the Object , and not the Act ; Christs Righteousness and not our Faith ; the Gold and not the Hand that taketh it , that is our Riches and Righteousness . Ans . 1. No question but the Faith that we talk of , is Faith in Christ , even the Believing Receiving of a Saviour and his Grace freely given us . And therefore Christs Righteousness is ever connoted when we talk of Faith : For what is the very Specification of the Act but the Object ? But it is not the essence of Christ or his Righteousness , that constituteth Faith ; but Christ in esse co●nito & objectivo , even as it is not the essence of Sin that constituteth Repentance , but the notion of Sin in esse cognito as an O●ject . And there is no doubt but Christ is the Souls Riches which Faith receiveth . But if the King by Law should restore all the Rebels in Ireland to their Estates , and give them their Lives , that lay down Arms , and ask Mercy and accept it , if it come to the Tryal whether they are Accepters or Refusers , their Acceptance must be so far their justifying Righteousness , though their Lives and Estates be their Treasure , and the Kings Act be their Title to it . Faith is reckoned or imputed to be that which by the Redeemer himself is required of the Sinner to make him partaker of Christ and his Benefits , Reconciliation and Salvation ; and it is no other Righteousness . Christs Righteousness is not imputed to us instead of our Faith and Repentance and sincere holiness , which is made by himself the condition of Life . As he died not for the Sins which we were never guilty of , and are no sins , so his Righteousness is not instead of that Righteousness which by his Grace we have , but instead of that which we have not : Not instead of our being penitent Believers and sanctified before we die , but instead of that perfect innocency which we want : Not that we are reputed perfect innocent obeyers ▪ because he was such ; but that our want of it shall not hinder our Justification or Adoption , Grace or Glory . Christ hath done all his part , but he hath appointed us a necessary part which must be done by our selves ; and though without him we can do nothing , yet by him we must believe and be new Creatures , and by him that strengtheneth us we can do something ; and must work out our Salvation , while he worketh in us to will and to do . The purchase then and Donation is by Christ , but the voluntary acceptance is by us , by the operation of his Grace ; which is not to make up any deficiency in Christs part , or to be a supplement to his Righteousness , nor to bear any part of the same office in our Justification ; but it 's that which subordinately is required of us as the Condition of Pardon and Life , by his own Law or Covenant of Grace . And so far it is imputed to us for Righteousness . Contr. 14. Whether Grace be Grace , or Free , if it have any Condition ? Ans . As free and great as God will have it , but not such as the wicked man would have it , who would be saved from pain , but not from Sin , or without any Condition required of him . The Covenant is made conditional , for the use that the commands are made ; to bring man to his Duty , and to convey the Benefit in a sapiential congruous way ; but not as requiring a price for the Benefits : He that pardoneth a Traytor on condition that he thankfully accept it , and will not spit in the Princes face , and rebel again , doth pardon freely without a price . And as our Duty and Act denieth not that it's Grace by which we do it ; so the necessity of Grace thereto denieth it not to be our Duty or our Act when we believe . The Covenant giveth some Mercies absolutely , but not all . He that would be from under all Conditions of Gods Promises , would be from under all Law , and all threatnings : For what kind of Law is that which hath no Conditions of Reward and Punishment . Obj. But when the Condition it self is promised , it is equal to absolute . Ans . 1. If that be true , still it is conditional . Why do you not say so then , not that it hath no Conditions , but that it is a conditional Promise equal to an absolute ? 2. But stay a little : Is the condition promised to all that the conditional promise is made to ? even to all that hear the Gospel , or that are baptized . If you say that the conditional Promise is made to none but the Elect , you deny the Gospel , which is to be preached to all the World. 3. Will you cast out Baptism by this Argument ? and so visible Christianity ? Or will you new mold it into an absolute Form ? Or ▪ will you say that it is no Covenant ? If you suppose not God the Father , Son ● and Holy Ghost to be there given to us with pardon and right to Life upon condition of our believing acceptance , and that we there profess that acceptance which is the Condition , you suppose not that it is Baptism indeed : And when your little notions shall lead you to deny Gods Law and Covenant Gospel , Baptism , and so Christianity as visible , they are scarce fit notions to make you pass for Orthodox , and to be turned against others as erroneous . 4. But how is it that God promiseth the Condition it self ? and to whom ? I find , Prov. 1. 23. Turn you at my reproof ; behold I will pour out my Spirit to you ; I will make known my Words unto you ? Is it [ if you do first turn . ] Then there is some degree of turning necessary as a condition to the promised special gift of the Spirit ? Or is it [ that you may turn ? ] Then God promiseth his Spirit and Word to help even those to turn , that yet turn not ; which must suppose some Condition of consent or non-resistance required which they could perform . I find , that it 's all mens duty to pray , and I read ; [ Ask and ye shall have , seek and ye shall find , &c. ] And so that to ask and seek saving Faith , is a Duty to him that hath but common Faith. And God commandeth no man to ask or seek in vain : A meer command to use means implieth that ▪ they are not vain . God then giveth ( as Dr. Twisse oft saith as out of Augustine ) the posse credere where yet the act of Faith doth not follow : and it is not a meer Passive , but an Active Power . And where he giveth Grace which causeth the Act it self , did God Promise , it before hand to that man any more than to others ? He promiseth Christ to call all his Elect : But this giveth no right to any individual Person before he is born , or before he believeth : Therefore not to the first Faith. For God to tell men , what he will do with his Elect is one thing ; and to enter into Covenant with a man , and give a right thereby is another . This Covenant hath it's Co●ditions . Contr. 15. Here comes in also the Controversie whether Repentance be any Condition of Pardon , or Justification ? And whether to affirm it be not to equal it with Faith ? Ans . Read these Texts of Scripture and judge , Ezek. 14.6 . & 18.30 . Luk. 13 3 , 5. Act. 2.38 . & 8.22 . & 17.30 , 31. & 26.18 , 20. Mar. 1.4 ▪ Lu. 24.47 . Act. 5.31 . & 11.18 . & 13.24 . & 20.21 . Luk. 15.7 . &c. 2. Faith in Christ as it is the remedying Grace ever ●supposeth Faith in God as God , and Repentance towards God , Act. 20.21 . as it's end , and is connoted when it is not exprest . He that saith , [ Take me and trust me as your Physician and I will cure you ] implieth , 1. If you desire to be cured . 2 If you will take my Medicines . To believe in Christ , is to trust that through his Mediation a penitent returning Sinner shall be pardoned and accepted of God and saved . Holiness is the Souls health , and Christ believed in is the remedy : Repentance and Holiness are necessary as the end for themselves , and Faith in the Mediator is necessary as the use of the Remedy . The Office or Nature of these is not the same , though both be Conditions . Yet as Repentance is the change of the Mind , so repenting of unbelief is Faith it self , denominated with respect to the terminus à quo . Unhappy wits set things as opposite , which God hath connexed and made coordinate . Contr. 16. Whether Faith justifie us as a meritorious Cause , or as a dispositive Cause of receiving Justification , or as a meer Condition , or as an Instrumental Cause ? Ans . If these Logical names had never been used , plain Christians would have understood what is necessary without them . 1. That the Promise maketh Faith a Condition , making unbelief a stop to the benefit , and Faith the removal of that stop , is past all doubt . And the Promise being the Donative Instrument , and its Condition being its Mode , the interest of a Condition is most certainly the formal Law-interest that Faith hath as to our Justification . 2. And Dr. T●●ss●'s forementioned name of Causa dispositiva , i , e. recipiendi , is undoubtedly also ●pt , and signifieth both the Nature of the Act , and the Off●ce 〈…〉 as a Condition : For in both respects it is the n●●●ssary qualification of the Patient or Re●●iver , i. e. naturally and legally necessary ; such as dispositio materiae is said to be in Physicks . 3. And as for the notion of an Instrumental Cause of Justification , it is past doubt that properly taken neither Faith , nor any act of ours is any such ▪ nor doth justifie us efficiently at all : But if any be so fond of the invented notion of an Instrument , as that they will use it , though unaptly , they must say , 1. That it is not an Efficient , but a Recipient Instrument . Dr. Kendall calls it like Boys catching the Ball in their Hats , or as a Spoon is in eating : But it is not an Instrument of Physical Reception , but Moral . To Trust is no more a Reception , than to Love. The active Acceptance of a Saviour given with his benefits , is a Moral Receiving of him , which disposeth us as the Condition of the Covenant to receive Justification , that is , to be justified . And in this lax sense , you may call it all these if you please ; viz. a Condition , a Dispositive Cause , and a Receiving Instrument . 4. A Meritorious Cause it is not in a Commutative or strict sense . But if you will call that meritorious which is pleasing to God as congruous to his free gift and design of grace , whence some are called Worthy in the Gospel , so the thing is not to be denied ; and so all are reconciled . Contr. 17. Is justifying Faith an act of the understanding or will ? Ans . Both , and therefore it is no one Physical act only , nor Instrumental in a strict Physical sense . Contr. 18. What act of Faith is it that justifieth as to the Object ? whether only the belief of the truth of the Promise , or of the whole Gospel also , or the affiance on Christs Righteousness , or on his Truth , or on his Intercession , or taking him wholly for our Saviour , Prophet , Priest and King ? And whether Faith in God the Father , and the Holy Ghost , do justifie ? or all these ? And if but one , which is it ? and whe●her all the rest are the works which Paul excludeth from Justification ? Ans . To say that only one Physical act of Faith is it that we are justified by , and all the rest are those works , is a perverse corrupting of Christianity , and not to be heard without detestation . For it will utterly confound all persons , to find out which that one act is , which they indeed can never do . And it will contradict the substance of all the Gospel : There is no such thing as Faith in Christ , which containeth not , or includeth not Faith in God as God , both as he is our Creator , and as reconciled by Christ , and as the Giver of Christ to us , John 3.16 . and as the end of all the work of Redemption . Nor is there any such thing as Faith in Christ which is true and saving , that includeth not , or connoteth not the Knowledge of Christ , and Love , and Desire , and Thankfulness , and Consent : Nor did ever God tell us of a Faith in Christs Imputed Righteousness only that must justifie us , which is not also a Faith in his Person , Doctrine , Law , Promise and Example ; and his Intercession in the Heavens . And to say that only the Act of Recumbency on Christs Righteousness as imputed to our Justification , is that act of Faith by which we are justified , and that Believing in God , his Majesty , Truth , Wisdom , Goodness , and the believing in Christ as he is the Prophet , Teacher , King of the Church , and the Resurrection , Life , and Judge of all ; and believing in the Holy Ghost , as the Sanctifier , Comforter , and Witness and Advocate of Christ , and believing and trusting the Promise of God for Life Eternal , or for any grace except Christs Righteousness imputed , that all this Faith in God , in Jesus Christ and the Holy Spirit , and all our Love to Christ , and desire after him ▪ and prayer for his grace , and thankfulness for it , &c. are all none of the Faith which Justification is promised to , but are the Works by which no man is justified , and that he is faln from grace , that seeketh to be justified by such works , that is , by true Faith in God as God , and in Christ as Christ : This is a new Gospel subverting Christs Gospel , and making Christianity another thing ; and this without any countenance from the Scripture , and contrary to its very scope . The Faith by which we are justified , is one Moral act containing many Physical acts , even our fiducial Consent to the Baptismal Covenant , and dedication of our selves to God the Father , Son and Holy Ghost , to be our Reconciled God , our Saviour , and our Sanctifier , to give us Pardon , Adoption ▪ Holiness and Glory , which is our Christianity it self as such . Contr. 18. But though this be the Faith quae justificat , which justifieth us , is it not only Recumbency on Christs Imputed Righteousness , qu● talis , which hath the Office of Instrumentality , and is ●ides qu● justificans . Ans . Such quibbling and jingling of a meer sound of words is usual in ludicrous Disputations of Lads : But it 's pity it should pass as the last remedy against plain truth in so great a matter . First it must be remembred that no Faith justifieth efficiently , and therefore neither quae nor quâ justificans is to signifie any such thing , but a meer Moral qualification of the recipient subject ; so that to be justified by Faith , is but to be justified by it as that which God hath promised Justification on as the qualifying Condition : But if it be not the same thing that is here called Fides quae and quâ , but in the first part they speak of the Habit , and in the second of the Act , had it not been plainer to say , [ The same Habit of Faith hath several Acts , as believing in God , in Christs Intercession , Kingdom , &c. but none of these Acts do justifie us , but one only ; viz. trusting to the Imputation of his Righteousness ? ] And so both the quae and quâ is ●denied to all Acts save that one . This is their plain meaning , which is denied to be truth , and is a human dangerous invention . Yet it 's granted them , that it is not every Act of Faith that is made the Condition of Justification or Salvation : It is necessary that the formal Object , Gods Veracit● , be believed to make it true Faith ; and that the Gospel or Covenant of Grace be believed with Consent , as aforesaid , to make it to be the true Christian Faith , in essence ▪ and it 's of necessity that every thing be believed which we know that God revealeth . But it is the Christian Faith that hath the Promise of Justification , and that not any one single Act of it , but ▪ all that is essential to it , and that which belongeth but to its Integrity ad bene esse , when it existeth , is also so far conducible to our Justification , ( as Abrahams believing that Isaac should live and have seed , when he went to sacrifice him ) yet Justification may be without some Acts , as Salvation may without many due Acts of Obedience , when yet sincerity of Obedience is necessary , and those Acts , if done , have their place with the rest as means of Salvation ; so here ▪ But Saving Faith is denominated from the essential part : The nature of Faith is in order of nature antecedent to its Office : The nature of it in genere is to believe all that God saith : The nature of it in specie is to believe in Christ , and consent to his Covenant : The integrity of it is to believe all that we find revealed . The Office of it as the Means of Justification , is to be the condition of the Justifying Covenant or Law. That which some call the Instrumentality , is the very nature of the Act , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere in specie : Believing in Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , and that 's it that they call an Instrument of receiving him as such . But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere even in specie , Faith in Christ , doth not justifie quâ talis , as that Faith , but as it is that qualifying Condition which the Promise annexeth Justification to ; without which it would not have done it . Had the Promise been absolute , it had pardoned us before , and without Faith. The nature of the Act is like the metal of Gold or Silver , and the tenor of the Justifying Covenant is as the Kings Stamp , that maketh it currant Coin. It is Faith in order of nature before it is the Justifying Condition . The quâ justificans therefore should speak , not a distinct Act from the other Acts of the Christian Faith as such , but the relation of the same Acts to the benefit . Omnis fidei actus qui justificat , considerari potest quatenus justificat . Contr. 19. Whether we are justified by the Law of Innocency saying , Obey perfectly and live ? Ans . This is one of the chief points of all our difference : Some say , that because Christ fulfilled it for us , we are justified by that Law as fulfillers of it : This is it that Mr. Anthony Wotton hath bestowed most of his Learned Treatise de Reconciliatione to confute . The Law justified Christ , but not us , for it never said , Thou , or another for thee shalt obey . ] Nor doth it know a Vicarius obedientiae aut poenae ; nor take Christs Person and ours for the same : Therefore we are not justified by that Law , but condemned by it : And it cannot condemn and justifie the same man. But we are justified by another Law , Covenant or Promise by Christs fulfilling the Law of Innocency , and making over to us the benefits . Contr. 20. Whether by Works be meant Acts in general , or ●nly such Acts as are adverse to Faith in Christ , and make the reward to be of debt , and not of grace ? Ans . The last is the Apostles Exposition of them . Christ saith , we are justified by our words ; James , by our works ; and all the Scripture that speaketh of Justification , ascribeth it to some Acts : It is [ according to our works : ] And Faith is an Act , yea many Acts. Obj. But it justifieth not as an Act , but as an Instrument . Ans . That is , not as an Act or good Act in genere , but as this Act in specie ; viz. Believing on Christs Righteousness : But that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ; that is , As this Act : But it is not so , unless you add [ As it is this congruous Act , or Acts authorized by Gods Covenant to this Office. ] So we will grant , that no Act justifieth as an Act , or as a good Act ; but as a congruous good Act appointed thereto . As is said before , To believe in God , and in Christ as Christ , and in the Promise of Salvation , and to believe the evil of sin , and the need of a Saviour , and to desire him , and be thankful for him , and pray for pardon , are not the works that Paul speaketh against , but some belong to the Essence , and some to the Integrity and Accidents of that Faith by which we are justified . Yet a foolish person may contradict himself , and hold his own Faith , as well as his Love , or Desire , or Prayer , to be meritorious , as making the reward not of grace : Such mad contradiction may suppose Faith to be the works which it denieth . Cont. 21. Are any works of man meritorious ? Ans . Not in point of Commutative Justice , that giveth one thing for another to the commodity of each ; as in buying and selling . 2. Nor yet in distributive Governing Justice as making any good due to us by the Law of Innocency or Works . 3. But as God hath freely given us Christ and Life by a Law of Grace , on condition of suitable acceptance and use so he that performeth this condition , is called worthy , and the contrary unworthy in the Gospel ; and did not men abuse it , they might with all the ancient Chu●ches use the word merit in the same sense ●s 〈◊〉 . As a good natured Child that humbly and th●nkfully taketh money or meat when his Father gi●eth it him , is said to deserve it of him , better than he that scorneth it and him . So ●ur merit is but of ●aternal ●overning Justice in the Kingdom of Love , according to Gods Law of Grace in Christ ▪ Cont. 12. ●h●ther , o●edience be a part of Faith , or we a●e justifi●d by obedience . Ans . 1. To beli●ve in Christ at first is an act of obedience to God , who commandeth us so to do : But it is but Subjecti●n to Christ which that act includeth , that is , taking him for our Lord and Saviour to be obeyed ▪ which i● virtually all future obedience as its root , but not actually . 2. Actual obedience to Christ is not faith , but the fruit of faith and part of our perform●nce of the Covenant which we made with him , and necessary to the c●ntinuance of our ●ustification and to our Salvation , as all the Scripture fully sheweth . Cont. 23. Whether any 〈◊〉 b●●●cess●ry t● 〈◊〉 continuance or not losi●g our jus●if●catio● , than to 〈◊〉 b●ginning of it . Ans . Yes , 1. More acts of the same faith . 2. Praying for pardon . 3 Forgiving others , as Christ expresly tells us . 4. Sincere Love and Obedience to Christ unto the end . Cont. 24. Is Pardon and Justification perfect the first moment ? Ans . No. 1. All the punishment is not yet taken off : We have yet much penal want of Grace , and the Spirits Operations , and Communion with God. 2. We have not right to the present removal of all the punishment . 3. Many more sins hereafter must be pardoned . 4. Much means is yet to be used for final Justification . 5. That final Justification only is perfect . Cont. 25 ▪ 〈◊〉 nolle punire or non punire a pardoning of sin ? It 's Dr. T●isses Controversy . Ans . Yes , In some degree , to a capable person that i● , to a sinner ; But not to one that is no sinner , 〈◊〉 before one hath a being . Cont. 26. Is future sin pardoned before hand . Ans . Fu●ure sin is not sin , and therefore not capab●e of pardon , nor the person for it : But it may be pardoned virtually , though not actually : A general grant of pardon may be given , which is conditional and virtual , and shall actually pardon it when it is . Cont. 27. Is any one punished for sin that is pardoned ? Ans . Not in the same thing and degree that he is pardoned : But every man that is pardoned in this life ▪ is yet correctively punished in that degree that he is unpardoned ▪ For pardon is yet imperfect here . Cont. 28. Is it not unjust to punish him that Christ died for , even one sin twice ? Ans . No , Unless it were the same person that suffered , or the very same punishment that was due ( and all that was due ) were expected again ; and unless it were against our mediators will. But all is contrary in this case . 1. The Law bound no one to suffer but the offender . 2. Therefore Christs suffering was not the same punishment which the Law did threaten , but it was Satisfaction instead of it ; which is the Tantundem , not the idem quod debitum suit , but redditio aequivalentis aliàs indebiti , as the Schoolmen call it . For noxa caput sequitur ; the Law threateneth not a surety , but only the sinner , and ubi ali●● solvit , simul aliud solvitur . 3. And Christ himself never satisfied with any other intent ; and therefore it is according to his will , that they that tread under foot the blood of the Covenant wherewith they were Sanctified , as an unholy thing , and do despight to the Spirit of Grace , should suffer the far sorer punishment , Heb. 10. Yea it is Christ himself that will have it so , and that doth so judge , them , and inflict this punishment for the contempt of grace . And it is his will that his own members be punished by correction , notwithstanding his sufferings : As many as he loveth he doth rebuke and chasten : And Christ doth not wrong himself : The end of his suffering never was to excuse the redeemed from all suffering , nor to make believers lawless . Cont. 29. Is a man after his regeneration and Faith , ever obliged to any but temporal punishments , or need to ask pardon of any other ? Ans . Obliged is a word that needeth explication : The very Law of nature yet in force maketh everlasting punishment due to a believers sins , till God forgive them : But they are forgiven , ( and the obligation dissolved ) through Christ by the Covenant of Grace to a true believer as soon as committed ( at least if they be meer sins of infirmity ) because of his general repentance and continued faith : But yet in order of nature the Guilt and dueness of punishment is before the remission of them . And believers must ask pardon while they live . 1. Because every sin thus needeth it ; and asking is part of the expression of that faith and repentance which is our condition of pardon . 2. They must ask the continuance of that pardon which they have . 3. And they must ask still for executive remission ; which is , not to punish , poena d●mni vel sensus ; Body or Soul , and so for more of Gods forfeited Grace and Spirit , and the sense of his Love , and Communion with him . Cont. 30. What is it to be judged according to our works , or what we have done in the body ? Ans . To be Judged is the genus : To be Justified or Condemned are the Species . This openeth all the Controversy . It is not according to our works as they are congruous to the Law of Innocency or works ; But as judged by the Law of Grace ; Therefore it is not the same works which Paul excluded from Justification , for we shall not be judged according to them . 2. And according to them , is as much as James meaneth , when he saith , we are justified by them : It 's all one , that is , the Law of Christ our Redeemer requireth sincere obedience of all that shall be saved , by his blood and merits from the condemnation of the Law of Innocency ; and accordingly mens right to Christ & Salvation shall be judged of : Their right to life through Christs merits and free gift , shall be justified who were sincerely penitent believing obeyers to the end , and no others . Cont. 31. What Law is it that Paul callet● the law of works , and labor●ously proveth that its works do not justify us . Ans . It is the Mosaical Jewish Law , as is all along evident ; and not the Law of Innocency , as made to Adam ; though consequently à fortiore , it 's certain that we have no works by which that will justify us ( either personal or imputed . ) The words [ He that doth them shall live in them ] do not mean , He that is no sinner , according to the Law of perfection : For 1. All men were sinners before , and so this Law should have been only a condemnation in the form of a promise . 2. And this Law prescribeth Sacrifices and Prayers for pardon of sin ; which the first Law of Innocency knew not . Cont. 32. How and why then is this called a Law of works ? Which justify no man ? Ans . Because it imposeth strictness in a multitude of laborious Tasks and Ceremonies and rigorously punisheth the breakers of it . 2. The heretical teachers had falsly separated the Law from the promise of Christs justifying righteousness and grace , which was the sence and end of the Law : And Paul proveth that without the Promise and Christ , the Law is but a carkass of fruitless works without a Soul ▪ and cannot justify . 3. But yet a believing Jew being justified by faith in the promised seed , was to obey Moses Law sincerely as his material obedience to God his Redeemer ; as we are now to observe the Sacraments instituted by Christ as part of our sincere obedience , necessary to Salvation . Cont. 33. What i● Pauls drift in all his disputes about ●u●tification ? Ans . 1. Primarily , to prove the necessity of a Saviours Sacrifice , Righteousness and Intercession to save and justify us , and that the doing of Moses Law , how excellent soever esteemed by the Jews , would not justify without him . 2. To prove that the Gentiles may be saved by faith without the Law , as w●ll as the Jews by ●aith with it : And that it bindeth not the Gentiles , and is a●rogate to the Jews , and that the Law of Christ succeedeth it . He confuteth their trusting to the keeping of their Law instead of Christs Righteousness , and the promise of Grace and their ob●ruding their Law upon the Gentiles as necessary to Salvation . Cont. 34. What is 〈◊〉 drift of St. James ? Ans . That bare believing the Gospel to be true , will not serve to any mans Salvation without obeying Chri●ts Commands ; Nor will justify any mans Title t●●alvation , prove him acceptable to God. It i● the same Justification before God ●and not only in con●cience or before men ( that Paul and James speak 〈◊〉 , and the same instance of Abraham they bring , 〈◊〉 , by Work , ] they mean not the ●●me 〈◊〉 ▪ as is 〈◊〉 explained . Cont. 35. Must 〈◊〉 ever trust at all to his faith , repentance , or holiness , or p●ead it any way to his justification ? Ans . It must be trusted or pleaded instead of nothing that is Christs part , nor for any thing but its own part . B●t a part it hath , as is confessed , and for that part it must be trusted and pleaded ; and no man must trust to be saved without faith repentance and obedience . Heb. 12.14 . Mar. 16.16 . Luk. 13.3 , 5. I conclude all in Dr. Prestons words , Treatise of Faith. p. 44 , 45. And of the Attributes , p. 71. ● Justifying Faith ; ( defined ) is a Grace or habit infused into the Soul whereby we are enabled to believe , not only that the Messiah is offered to us , but also to take and receive him as a Lord and Saviour that is , both to be saved by him and obey him . No man believeth Justification by Christ but his faith is mainly grounded on this Word of God ▪ In Scripture we find that Jesus Christ is come in the flesh , and that he is the Lamb slain for the forgiveness of sins : That he is offered to every creature : That a man must thirst after him , and then take up his Cross and follow him : Now come to a believer going out of the World , and ask him , what hope he hath to be saved , he will be ready to say , I know that Christ is come into the World , and offered up , and I know that I am one of them that have a part in him : I know that I have fulfilled the conditions , as that I should not continue willingly in any known sin , that I should love the Lord Jesus , & desire to serve him above all : I know that I have fulfilled these conditions , and for all this I have the word for my ground , &c. So far Dr. ●reston . Cont. 36. Hath Justification and Salvation the same conditions , and do works save us , which do not justifie us . Ans . 1. The works which Paul excludeth from Justification he excludeth from saving us , Eph. 2.5 . 8 , 9. Tit. 3.5 . so Jam. 2.14 , &c. 2. Justification begun and our right given to Salvation have the same condition . 3. Justification in the last Judgment , is the justifying of our right to Glory , and hath the same condition with our glorification , Mat. 25. Come ye blessed , &c. But more is necessary to final Justification and Salvation , than to our first right , as is before shewed . Cont. 37. Is there any such thing as a Justifying us against Satans false accusations : As that a believer is no believer , impenitent , an hypocrite , &c. Some say the Devil will not be so foolish , knowing that God knoweth all . Ans . If Justification relate not to Accusation , Divines have hitherto much wronged the Church in maintaining it so commonly as they have done . If it do , 1. It is either to a true or a false accusation . Against a true accusation no man can be justified , but must confess the charge . If it be said that we sinned , and that this sin deserved death , it must ●e confessed , and we cannot be justified directly against this charge : For Guilt and Righteousness cann●t consist as to the same particular cause . But if it be said 1. That we are unbelievers , impenitent , hypocrites , &c. 2. Or that we have no part in Christ , 3. Or that we are not pardoned , accepted , reconciled and adopted for his meritorious righteousness and intercession , and were not thus constituted just ; 4. And that therefore we have no right to life , but ought to be condemned : All these are false accusations against which we may and must be justified . 2. And Satan is a Lyar and a Murderer and the accuser of the brethren : And his knowledge hindred not his malice from falsly accusing Job to God himself , nor from tempting Christ himself to the most odious sin . 3. But it sufficeth us that Justification relateth not only to Actual Accusation , but to ●●●tual , yea to Possible : And if ●od declare the Righteousness of his Servants by his ●ight , Sentence or Execution , though none accuse them , either Satan or Conscience , it sti●l relateth to possible Accusation . They that deny all this , must needs say that at Judgment ( and before as to any Sentence ) there will be no Ju●t●fi●ation at a●l , because no Accusation true or fa●se : And if no Justification ( nor Condemnation ) then no Judgment , which is all contrary to an Arti●le of Faith. Contr. 38. But though all this prove that we are justified by Faith , y●● not as a Right●ousness ; so that it is questioned whether any personal Righteousness consisting in our performance of the Condition of the Covenant , be th●t which we are justified by here or at last , in subo●●●nation to Christs ●ighteousness [ which needs no supplement from us ? ] Ans . 1. This Question is either of the Thing , or of the bare Name of ●ighteousness ( whether it should so be called . ) 1. A● to the Thing , it is fu●ly proved already , that Faith , Repentance and Obedience are of flat necessity to our Salvation ▪ and therefore to the Jus●●●ying of our Claim of Right to that Salvation : And therefor● to Justi●●e the Person as to that Right and Claim ( that he is one that truly hath such right : ) For the Person is justified by the justifying of his Cause : I suppose none of this will be denied . 2. And as to the Nam● , 1. The definition will prove it apt : That which is Righteous , denominateth the subject accordingly . Every Cause in Judgment is Righteous or Unrighteous : And the Person is Righteous so far as his Cause is so : If it be said against a Believer , that [ he hath no right to Ch●ist , and 〈◊〉 ] his Right is his Righteousness as against thi● 〈◊〉 : This Right is no natural being at ●ll , bu● ▪ Moral Relation , called D●●ness Yet this is hi● ●u●●ifying Righteousness . But the fundamen●●● of that Right is quid absolutum . It is an a●surd contradiction to say that a man hath any Righteousness that doth not so far constitute 〈…〉 ; as it is to say that a man hath Learning W●t , Honesty , Goodness , which do not so far make him Learned , Wise Honest or Good : Or the Paper hath whiteness that maketh it not white . 3. But we ever distinguish between Total Righteousness and Partial , in tantum or secundum quid : And betw●en that Righteousness in tantum which Salvation is laid on , and that which is of small concern : And also between Christs part and mans . And so we still say , 1. That Christs part needeth no supplement from ours ; nor do we perform the least t●at belongs to him . 2. But his own Law , Will and Covenant , hath laid a necessary part on us . 3. That by this we are no further justified than in tantum , as it is a Righteousness of ours ; that is , Faith in it self as such , justifieth us only against the false Charge of Infidelity ; Repentance only against the false Charge of Impenitency ; Holiness and Sincerity against the false Charge of unholiness and hypocrisie , &c. But , as the Condition of the Covenant , they prove our right to Christ and Life : And so as the Donation in the Gospel is the Titulus 〈◊〉 fundamentum iuri● ; so Faith and Repentance are the Conditio tituli . There is a Partial Righteousness which every wicked man may have , which enti●leth no one to Salvation . The Devil himself may be falsly accused , and be justifiable against that accusation : But the tenor of Gods Covenant maketh this in question to be a Righteousness on which Salvation lieth . Yet we say that nothing of ours , or in us , is a Righteousness that would do any thing to our Salvation , without the Righteousness of Christ . Obj. This is like the Papists , who say , That Christ merited to make our actions meritorious : So you say , That Christs Righteousness purchased a personal Evangelical Righteousness for us , by which we are jus●●●ied . Ans . Yes : by which we are justified , 1. Against the Charge of Infidelity , Impenitency , and Insincerity , and final Vngodliness : And 2. By which our title to Christ and his Righteousness , and purchased benefits must be justified , as by the Condition of the free gift . And to deny this , is to deny or subvert the whole Gospel . As to the talk of Popish Merits , I will not be so vain as to divert on that occasion . He is no true Christian that really denieth that Christs Righteousness hath procured a personal Righteousness in and of us , consisting in our conformity to the Conditional Mode of the Promise of Christ and Life . We may differ in words , while we mean the same thing : But as for him that denieth the thing , I know that he can be no better than prophane . Righteousness is denominated as related , 1. To the Precept and Condition of the Law of Innocency : so the erroneous say , We are so righteous by Christs Righteousness imputed : And the orthodox say , We have no such Righteousness . 2. As related to the bare Precept of the Law of Christ since the Fall ; which requiring perfection , ( that is , making it a duty ) we have no such Righteousness , and therefore daily ask for pardon . 3. To the Tenor or Mode of the Promising and penal part of the L●w of Christ ; which giveth pardon and Life on Condition of penitent believing acceptance and 〈◊〉 ; and continueth it on Condition also of sinc●re obedience to Christ our Redeemer , and God in him : and so we shall be judged , and either justified or damned , as we have or have not this personal Righteousness : Christ in Judgment is not to try his own part , but ours : He that is not thus justified shall be damned . And as to the Libertine or Antinomian errour ( that this performing of the Condition of the Promise is no righteousness , but only Christs imputed is Righteousness , because it answereth not the perfect Precept , though it answer the imposed Condition of the Promise , and that it is not to be called Righteousness , nor we so far as is aforesaid to be justified by it ; I appeal to Scripture and the reason of the thing . The Words Just , Justice , Righteous and Righteteousness , Justifie and Justification , being viewed in the Concordance , and examined will shew you , that God in Scripture many score or hundred times giveth such Names to our Personal Qualities and Acts : And what is that man that dare deny this constant language of the Scripture ? Doth he take Gods Word for his rule ; or will he shame himself by saying that in all these God speaketh unfitly , and that he can mend his Language ? See but Gen. 6.9 . Prov. 17.15 , 26. & 20.7 ▪ & 24.16 . Isa . 26.7 . Ezek. 18.5 , 9. Mat. 1.19 . & 13.49 . Luk. 2.25 . & 20.20 . & 23.50 . Act. 10.22 . Rom. 2.13 . Jam. 5.6 . 2 Pet. 2.7 . Exo. 23.7 . Deu. 25.1 . Jer. 3.11 . Mat. 12.37 . Luk. 18.14 . 1 Cor. 6.11 . Jam. 2.21 , 24 , 25. Rom. 3.26 . Ezek. 33.13 . &c. Ezek. 48.18 . Psal . 35.24 . Eph. 4.24 . 2 Cor. 9.9 . Mat. 6.33 . & 5.20 . Ezek. 3.20 . 1 Sam. 26.23 . 1 Pet. 3.14 . Gal. 3 6. Rom. 4 5 , 9 , 22. Jam. 2.23 . Gal. 3.6 . Mat. 5.20 Gen 15.6 . Rev. 19.8 . 1 Joh. 2.19 . & 3.7 , 10. 2 Pet. 2. ● , 21. & 3.13 . 1 ●●t . 2.24 . Jam. 3.18 . He● ● 9 & 7.2 . & 11.33 . & 12.11 . 2 Tim. 2.22 & 4.8 1 Tim. 6.11 . Phil. 1.11 Eph. 5.9 . & 6. 14 1 Cor. 15.34 . 2 Cor. 6.7 , 14. & 9.10 . Rom. 6 . 1● , 16 18 , 19 , 20 & 8.4 , 10. & 10.5 , 6 , 1● . & 14.17 . Act. 10.35 . & 13.10 . Luk. 1.75 . Mat. ● 6. & 21.32 . Zeph. 2.3 . Dan. 12.3 . & 4 27. ●zek . 18.20 . & 33.12 . ●sa . 1.27 & 5.23 & 26.9 , 10 & 32.17 . & 64.5 . & 61.3 . Prov. 10 2. & 11.4.5 , 6 , 18 , 19 , & 12.28 & 13.6 & 15.9 . & 21.21 . Psal . 106.3 . D●u . 6.25 . Psal . 11.7 . & 15 ▪ 2. & 23.3 . Mat. 10.41 Rom. 5.7 . 2 Pet. 2.8 . Jam. 5.16 . 1 Tim. 1.9 . Rev. 22.12 . 1 Pet. 3.12 . & 4.18 . Heb. 11.4 . 2 Tim. 4.8 . Rom. 2.5 , 6. &c. Luk. 1.6 . Mar. 2.17 . Mat. 25.37 , 46. & 13.43 . Mal. 3.18 . Hab 1.4 , 13. Am●s 2.6 . Isa . 3.10 . & 57.1 . & 60.21 . ●ccl . 8.14 . Prov. 24.24 & 15.29 , 28 , 19.6 . & 14 32. & 12.26 . Psal . 146.8 . & 1.5 , 6. & 5.12 . & 32.11 . 33.1 . & 34.15.17 , 19 , 21. & 58.11 . & 97. 11 , 12. Num. 23.10 . Gen. 18.23 , 24 ▪ 25 , 26 , 28. & 7.1 . Mat. 6.14 , 15. & 18.35 . Mar. 11.25 , 26. ●●k . 6.37 . 1 Joh. 1.9 . Mar. 4.12 . Act. 26.18 . Mar. 1.4 . & 16.16 . 〈◊〉 . 24.47 . Act. 2.38 . & 10.43 . 2 Cor. 7.10 . Heb. 5.9 Rom. 10.9 , 13. Act. 1● . 31 . & 11.14 , 2 , 21. Mat. 10.22 . Prov. 28.18 〈◊〉 2 8. 1 C●r . 15.2 . Rom. 8.24 . Jer. 4.14 . 1 ●et . 3.21 . Jam. 1 21 & 2.14 . & 5.20 , Jud. 23. 1 Cor. 1 21. & 7.16 . 1 Tim. 4.16 . Act. 2.40 . Rev. 22.14 . ●sal . 37.40 . Gen. 22.16 . & 26.5 . 1 K●n. 11.34 . Luk. 19.17 . Joh. 16.27 . Luk. 13.3 , ● . Joh. 1.11 , 12 , & 3.16 , 18 , 19. 1 Tim. 4.8 . Heb. 4.1 . Rev. 20.12 , 13. 1 Pet. 1.17 . Eccl. 12.14 . Rom. 14.10 . 2 2 Cor. 5.10 . I set light by their Judgment , that set light by all these plain Words of God , and can distort them to their humane or self-chosen opinions . I had thought here to have ended , but since the writing of this , Objectors have raised some new made Controversies . Qu. 39. Whether the Acceptation of Christs Righteousness be the Imputation of it ? Ans . Language is so ambiguous , and some men do so ( unskilfully ) abuse it to vain Controversie , as if they had been hired to serve the design of our late Bruitists , who make Reason and Speech to be our Misery , proving man more unhappy than the beasts . 1. Either you mean [ the Imputation of it to Christ , ] or [ to us . ] 2. And that either to faln man in general , or to this or that individual Person in particular . 1. To Accept and to Impute are not Words of the same sence . But when Christ had performed all that he had undertaken , as the Condition of his Mediatorial Covenant , or the Law of Mediation imposed on him , it was at once both accepted to the ends of that Covenant and his performance , and also imputed to him , that is , He was truly reckoned to have fulfilled all Righteousness . 2. Faln man was then reckoned to be ( as to price and merit ; Redeemed , God so far pardoning them , or not imputing their sin to them , as to make them a general Pardon on Condition of a believing ●ue acceptance , & committing to his Ministers the Word of Reconciliation , beseeching them in Christs stead to be personally and actually reconciled to God , 2 Cor. 5.19 , 20. 3. Christs Righteousness was thus accepted of God as soon as performed : but it was not then as so performed imputed to any singular Person , to his personal actual Justification . For it was accepted before we were born , or believed : But it ▪ was not so imputed to our actual Justification before we were born or believed . Righteousness is imputed to us , if we believe , Rom. 4.24 . And Faith is imputed to us for Righteousness : And he that believeth not is condemned already , and under the curse , when yet Christs Righteousness was accepted long before : If they say that there is a new Acceptation of it for every Sinner just when he believeth , and that it is this that they mean ; I answer , that as long as men take liberty to make new phrases about supernatural mysteries , which are not in Scripture , and to use these to the forming of new Creeds or Articles of Faith , they will be so long in acquainting the World with their meaning , that we shall never come to an end of Controversies , nor to the true understanding of one another : for few ▪ such men understand themselves ; but when they confound the matter and the readers with their new ambiguous phrases , they cry out against those that would search out their meaning , as if they did but Cavil with their Words , and distinction and understanding were the way of Confusion and not theirs . We grant that the Justification of every Believer is a new Effect of Christs Righteousness : And if they will call this a new Acceptation by God of Christs Righteousness , or use any other new made unmeet or gibberish Words , if they will but expound them as they go , we shall the better bear them . Qu. 40. Whether it follow that Christs sufferings ( or Passive Obedience ) did not merit Eternal Life at all for us , because it was only Active Obedience which the Law of Innocency so rewarded [ Do this and live ] not [ Suffer and live ? ] Ans . 1. Their foundation-errour animateth the affirmative . They falsly think that it is that Law of Innocency which justifieth us , which doth curse and condemn us , and not justifie us at all ; but it is the Gospel , or Law of Faith and Grace that justifieth us . 2. The Merit of Christs Righteousness is to be reckoned principally as justifying us , according to the tenor of the Law or Covenant made only to him as Mediator : That Covenant laid on Christ such duty as was made the Condition of the Promise , and made him a special Promise upon that Condition or Duty : He performed the latter for the former . The matter of his undertaken Condition or Duty was threefold . 1. To fulfil the Law of Innocency ; 2. And the Law of Moses ; 3. And divers Mediatorial acts proper to himself ; ( as to satisfie Justice by his sufferings , conquer Satan and Death , work his Miracles , &c. ) To perform this whole Condition of his Covenant , was to merit of God-Man Justification and Salvation : The part of this was but part of his Merit materially considered , justifying himself against any charge from that Law which he fulfilled : But his Mediatorial Acts , and so his Sufferings were another part , by which he was justified , and merited Righteousness and Life for us : And therefore the Objection falsly supposeth that it is only Adams Law that justified Christ , and according to which he merited for us ; whereas it was the Mediatorial Covenant or Law which made his Suffering part of the Condition of the Promise made to him for himself and us . His own Glory was merited by death on the Cross , Phil. 2.7 , 8 9. Therefore also ours . By his blood he entered into the Ho●i●st , having obtained eternal Redemption f●r us . His b●●od not only purgeth our Conscience● from dead works , to serve the living God , but for this cause he is the Mediat●r of the New Testament , that by means of death , for the redemption of the transgression● under the first Testament , they which are called might receive the Promise of Eternal Inheritance , Heb. 12.14 , 15. Heb. 10.10 , 14. By one offering he hath perfected for ever th●m that are sanctified . He hath 〈◊〉 us in the body o● his flesh through death , to present us holy , and unblameable and unreprovable in hi● si●ht , Col. 1.22 . To ●at Christs flesh ▪ and drink in blood , is to beli●ve his Sacrifice , which yet is that which hath the Promise of Life . Indeed the reason of this Objection would deny also Christs Active Obedience to merit our Salvation : For by the Law of Innocency Christ merited for none but himself : For that Law promiseth Life to none but them that personally obey , and never mentioned ob●y●ng by another , nor knows any Vicar●um aut ●b●aiertiae aut poenae . It is only God ▪ Covenant with the Medi●t●r as such , that gave him right to make us righteous , to pardon and to save us : An● th●t Covenant giveth it ( as is said on the who●e ●ond●ti●n . It is true , that Life i● oft especial●y ascribed to Christs Resurrection an● Life , and deliverance from guilt to his Death ▪ But that is not because hi● Death is no part of th● Me●it●rious Cause of our Life , or Holiness an● Glory , nor his Life a Meritorious Cause of our Pardon by fulfilling all Righteousness ; but because Guilt was it that was to be expiated by his Death as a Sacrifice , and so it did but purchase by pleasi●g God , the gift of our life : But his Resurrection and heavenly Intercession did more than purchase , even further communicate and perfect our Life . Christs Death was in order of Nature first satisfactory for sin , and then meritorious of Life ; and his perfect Active Obedience was first and directly meritorious both of Pardon and Glory . I pass by the Controversie which Mr. Gataker most insisteth on , Whether to deliver from Death , and to give Life , be not all one ? And whether according to the Law of Innocency , he that had no sin or guilt of Commission or Omission , had not right to the Life there given ? Qu. 41. Whether Christs being the End of the Law ●or Righteousness , doth signifie that he so fulfilled Adams Law in our stead , as that it justifieth us by Fac hoc & vives . Ans . 1. The affirmers quite mistake Moses and Paul , in thinking that it is the Law of Innocency , which the words cited by Paul describe ; when indeed it was Moses Law of Works , which had Sacrifices and Promises of Pardon , which the other had not ( of which before . ) 2. Christ is there said to be the End of all the Law as to its shadows , types , and conjunct Promises . The Law was given by Moses , but Grace and Truth ( that is , the things promised and typified ) came by Jesus Christ . The confounding of these Laws confoundeth many in these Controversies . Qu. 42. Whether the sufferings of Christ merit our freedom from nothing but what he suffered in our ●tead ? Qu. 43. And whether hence it follow that his sufferings merit not our deliverance from death spiritual and habitual , or actual pravity , because Christ suffered t●em not ? Ans . To the 42d . The affirmation of the first is a corrupting addition to the Word of God. 1. He suffered not many temptations , which yet by the merit of his sufferings we are freed from . 2. He suffered not many relative evils , as bad Parents , bad Teachers , a bad Wife , and all the attendant crosses in buying and selling , crosses from bad Tenants , or Landlords , &c. which the merit of his suffering delivereth many from . 3. He suffered not the torment of an accusing Conscience . 4. Nor Gods hatred or displeasure . 5. Nor the many miseries which sin in its own nature bringeth to the Soul ( as painful cares , fears , frustrations , deceits , &c. ) 6. Nor corruption in the grave . 7. Nor the final Sentence [ Go ye cursed into everlasting fire . ] 8. Nor the proper Execution of that Sentence . Yet he delivereth some Believers from all these , and all from some , by the merits of his sufferings . For it was not the just same punishment that was due to all Believers that he suffered , but that which was fit to make him a meet Sacrifice , which was the tantundem vel aequivalens , consideratis considerandis . Ad 43. The affirmative subverteth our Faith. Christs Death merited the full pardon of all pardoned sin : But the pardon of sin is the pardon of the deserved punishment of sin ( and of the sin as related to that punishment . ) But certainly the privation of Gods illuminating , sanctifying Spirit , and its helps and fruits , is a great part of the punishment of sin , Psal . 81.11 , 12. Rom. 1.28 . 2 Thes . 2.10 , 12. To be given up to mens own counsels , wills , lusts , vile affections , to a reprobate mind ; to have eyes and see not , hard hearts to believe lies , &c. Sin is no farther pardoned than this punishment is by sanctifying grace remitted , and removed . The Scripture doth not ascribe to Christs Sacrifice , some part only of our pardon of sin , but the whole , Rev. 1.5 . He washed us from our sins in his blood ; and so he is the propitiation for them , 1 John 2.2 . & 4.3 . He made purgation of them on the Cross , Heb. 1.3 . He died for them , and gave himself for them , 1 Cor. 15.3 . Gal. 1.4 . 1 Pet. 3.18 . Heb. 10.12 . & 9.28 . Rom. 3.25 . Whom God hath set forth to be a propitiation through Faith in his blood , for the remission of sins that are past , Acts 22.16 . & 13.38 , &c. And the poena damm is part of the punishment to be forgiven : Therefore , Rom. 4.7 . Blessed are they whose iniquities are forgiven , &c. But no man is blessed that is unholy , and separated from God. As we all sinned and came short of the Glory of God , and spiritual Death is by the objecter confessed to be part of our punishment ; so pardon containeth the remission of that punishment . And it is falsly supposed that Christs Death is not secondarily meritorious of more than pardon , even of all that his Active Obedience meriteth ; of which before . Pardon is , 1. In jure , a Remission of the Obligation to punishment ; giving us Jus impunitatis ; and this giveth us Right to a●l that grace and blessedness , which by sin we lost a Right to . 2. Declarative by Sentence , which giveth us a Jus judicatum . 3. Executive , which actually freeth us from the poena d●mm & sensus . And so Sanctification is a part of Executive Pardon , so far as it giveth what so : sin we were penally deprived of . This is all plain and sure . Qu. 44. Seein● we our selves bear that p●rt of the Curse which lieth in Death spiritual , doth it follow that Christs Suf●erings were not to free us from it , when we b●re it , and not he ? Ans . It is not denied that part of the punishment of sin is born by the Elect themselves , which the former Objecters deny : ) And therefore that Pardon is not absolutely perfect at first : Death and Divine denials of the Spirit and Grace , are such penalties ▪ And Christ died not ( nor obeyed ) to save us from that which we are not to be saved from , but was excepted from Pardon . But the Ob●ecter can never prove that the Merit of Christs Sufferings ( though he ●uffered not spiritual death , or privation of Gods Image ) doth not free us , 1. From so much of spiritual death or pravity as we are freed from : 2. And from the duration of it for ever : Or else it merited not one half our pardon . To be washed from our sins in his blood , can be no less than to be freed from the guilt which is the obligation to punishment first , and consequently from the punishment it self . Qu. 45. Is this the reason of our deliverance from the Law , and being dead t● it , because we suffered everlasting Hell fire equival●ntly in Christs sufferings . Ans . When men once depart from the Scripture , t●ei● corrupt additions hardly keep bounds . 1. It 's well that this Objecter implieth , that it was not the Ide●● , but the A●quivalens that Christ suffered , as to our debt . 2. That which made Christs Sacrifice to be aequival●nt to our endless damnation , was not that it wa● as ●●●at a proportion of suffering ( poenae sensus & 〈◊〉 ) ●s all ours ●ogether would have been : But because the dignity and perfection of the person made it an apt means for God that would pardon us , to accept as a Sacrifice , and so as sit a means to the ends of Government , as our damnation would have been ( and sitter . ) This is the aequivalency . 3. We suffered not damnation at all in Christ ; nor doth God or his Law take or reckon us to have done so ; but only to receive the pardon and other benefits freely given us , which he in the person of a Mediator , and not in our person merited . 4. We are dead to the Law , both as a Covenant of Perfection , and as the Law of Moses to the Jews , because Christ nailed the latter to his Cross , or did abrogate it as such to the Jews , and to those Gentiles that needed to be Proselytes ; and the former ceased by the Fall and Promise ; ( But it is the Jewish Law that Paul speaketh of . ) And also in our believing acceptance of this liberation , and of the Law of Christ . Qu. 46. Is it true that Christs Active Obedience only meriteth Heaven for us ; and therefore it only m●●it●th the Spi●it or Holiness which is but Heaven b●gun ? Ans . Both are false : His Active and Passive Rig●teousness merit Pardon , Holiness and Glory . And their proof from [ Fac hoc & vives ] is upon a great mist●ke , and no proof . Qu. 47. I● i● true , that because Reg●nerati●n is the b●gin●ing of Heaven , and Christs Obedience imputed ●●●eth a ri●ht to t●e whole , therefore it giveth a right to the beg●nning , and therefore Repentance which foll●weth Justification can be no Condition of it ? Ans . It is a fancy spun by a a mistaken mind , to oppose the plain Word of God. 1. If it would hold , it would exclude Faith as well as Repentance , from being a Condition or Antecedent to Justification , contrary to the Gospel : For Faith is as much a grace of the Spirit as Repentance is . And it is not true that impenitent Infidels are justified , though they may be predestinate to be first called , and then justified , and then glorified , Rom. 8.30 . 2. That which goeth before Pardon ( and that as a Condition ) goeth before Justification : But Repentance goeth before Pardon , Acts 5.31 . Luke 24.47 . & 3.3 . Acts 2.38 . & 3.19 . & 8.22 . 1 John 1.9 . Mark 4.12 . But of this I have given large proof elsewhere . 3. All the grace of the Spirit is a preparation for Heaven : But that eminent gift of the Spirit , which in Scripture is called the Seal , Earnest , and first Fruit , is promised upon repenting and believing , and therefore followeth them , and is , 1. The Habit of Divine Love , which is the New Nature , and more than the first seed of grace : 2. And the Spirit related to us as an in-dwelling , possessing Agent of Christ to sanctifie us to the end . 3. And in those times to many , the extraordinary gifts of Miracles , Tongues , &c. 1. Faith and Repentance went before Baptism in the Adult , even as a Condition of it and its benefits , Mark 1.4 . Acts 13.34 . & 19.4 . Matt. 3.11 . John 1.26 . Mark 16.16 . John 4.1 . Acts 2.38 , 41 & 8.12 , 13 , 36 , 37 , 38. & 9.18 . & 22.16 . But that gift of the Spirit which is called the Farnes● , Seal , and first Fruit , was either given in , or after Baptism ordinarily ( though to Cornelius before ) but not before Faith and Repentance . It is called therefore , [ Baptizing with the Holy Ghost . ] See Mat. 3.11 . Acts 1.5 , & 2.33.38 , & 8.15.17 , & 10.2 . Rom. 5.5 . Tit. 3.5 . 2. And the Spirit is said to be promised and given to believers , after faith , and because they were adopted sons : Eph. 1.13 . Prov. 1.23 . Gal. 4.6 . & 3.14 . Rom. 8.15 , 16.30 . 2 Cor. 1.22 . & 5.5 . Therefore our Divines commonly put Vocation as giving the first acts of Faith and Repentance before Sanctification , as Rom. 8.30 . doth before Justification and Glorification . And yet Faith and Repentance are gifts of the Spirit too , and so are many commoner gifts in unsanctified men : But as the daylight is seen before the Sun rising , and as Satan is not said to possess all that he tempteth ; So some gifts of the Spirit , and some motions and operations of it , go before the proper giving of the Spirit itself , and his possessing us . 3. It is no absurdity , but the wise order of God , that one gift of the Spirit shall be antecedent to another , and the reception and exercise of it by us , be a condition of that other . For God will morally induce us to our duty by suitable motives . He that denieth this subverteth the Gospel . 4. I have elsewhere at large proved the falshood of this Doctrine , that Impenitent Infidels are justified by the imputation of Christs Righteousness . It is enough that Christs righteousness is reputed by God to be the meritorious cause of all our grace even of justification before we are justified . Qu. 48. How can faith or repentance entitle us to that righteousness of Christ which must first give us a right to themselves and all Grace ? Ans . 1. Faith and Repentance give us not a Title in strict sence , but the Covenant or Promise , that is , the Gospel Donation is our Title , and Faith and Repentance are but Conditions of our Title , which on several accounts make us morally capable receivers of Right . 2. Christs Righteousness did merit all grace of God , before it justifieth us , and we are reputed righteous by it . It is a great error to say that we must be reputed righteous by Christs Righteousness given and imputed to us to that use , before we can have any fruits of the merits of his righteousness . Even the outward call of the Gospel is a fruit of it . Qu. 49. Is it true that we must be practical Antinomians unless we hold that only Christs active righteousness merited grace and glory for us ? Qu. 50. Is this proved by Rom. 7.4 . Ans . 1. Some mens words are used to hide the sense , and not to open it . What is the meaning of Practical Antinomianism ? Is it to be the opposers of all Gods Laws ? or only some and which ? And doth he not mean that the judgment must be first against them . How far are we under the Law ; and how far not ? 1. The Law of Innocency as a Covenant requiring perfect , personal obedience as the necessary condition of life , we are not under . It ceased by the first sin , cessante subditi capacitate : We must not suppose that God saith to all sinners : You shall be saved if you be not sinners . Conditi●n● prate●● 〈◊〉 transit in sententiam . We are not under the Law of M●●●s as such ; even that which was written in stone is done away , 2 Cor. 3.7 , &c. If this be Antinomianism , I am an Antinomian that ●●ve written so much against them . 3. We are only under the Law of Christ , into whose hand all power is given : And that is 1. The Law of reprieved and redeemed nature : 2. All his supernatural revelation , and so much of Moses Law as he hath assumed . If the objecter think that we are under any other , so do not I , except the subordinate Laws of men . 2. That Law of Grace which we have , and that freedom from the Law of Works , are merited both by Christs Active and Passive righteousness . Ad. Qu. 50. Rom. 7.4 . hath no such thing , but only that Christ hath delivered men from the bondage of the Law of works which did neither justify nor sanctify , and hath subjected and engrafted us unto himself , that we might by him be made holy unto God. [ Conclusion . ] THe Reader may now perceive what abundance of great notional errours some men have corrupted the Doctrine of Justification with , by presumptuous spinning webs out of their own fancies raising one errour out of another , departing from the Word of God. I. A radical errour is , that the Law of Innocency made to Adam is it that justifieth us , by its ●●c h●c & viv●s , as fulfilling it in Christ . II. Another is that : is that Covenant of perfection which Paul meaneth by the Law of Works and the fac hoc , &c. And that the Jews Law was such as made Innocency its condition of life . III. That the sense of Adams Law was , [ Do this by thy self or another , or else thou or thy surety shall die . ] IV. That Christ did obey and suffer , merit and satisfy , in so full and strict a representing and personating every one of the Elect , as that they did and suffered it in and by Christ , in the sence of the Law of Works , or in Gods account : and that it was not in the third person of a mediator , to communicate the Effects freely as he pleased by another Covenant . And so that Gods imputing righteousness to us , is his accounting us to have done and suffered in Law sense what Christ did . This is the root of all the rest , subverting the Gospel itself . V. And so that God accounteth us to be Innocent , and never to have sinned by Omission or Commission from birth to death , and to have all that is required to merit Heaven , because we did it in Christ ; and also to have suffered in Christ for our sins , the curse threatned to us , and ( as the last objecter saith ) eternal damnation equivalently : And so we had sin and no sin : And Christ must die and we must pray , for the pardon of that sin , which in Gods account or imputation we never had . VI. When the Text tells us that , [ Faith is imputed to us for Righteousness , ] & that [ Righteousness is imputed to believers ] that is , [ They are accounted righteous according to the justifying Covenant of Grace , upon their believing in Christ , for his meritorious Righteousness and Sacrifice , giving them , by the new Covenant their gracious relation , to God the Father , Son and Holy Ghost , with right to further Grace and Glory , they tell us that [ by Faith ] is not meant [ Faith ] but [ Christs Righteousness , ] and by [ Righteousness imputed to us , ] is meant [ God 's accounting us to have done all that Righteousness by Christ which he did for us . ] Many more such humane inventions corrupting our Faith ( at least in notion ) too many fight for , as if they were necessary truths of God. Postscript . REader , the Author of the following objections is Mr. Stephen Lob : I had thought not to have named him , till I saw but Yesterday his Books of Free Grace , which I never before heard of , though it was printed almost ten year ago : It is so considerable a confutation of Antinomian errours that I commend it to thy reading . And being my self in great pain expecting death , and like to write in these Controversies no more , that I have once more as a Speculator or Watchman blown the Trumpet to warn men of the danger of the Other Gospel that subverteth the Gospel of Christ , I have this Peace of Conscience that the blood of the seduced will not be required at my hands . And if that M.S. of Mr. Stone of New-England which Mr. Lob so praiseth , may by him be yet recovered , I intreat his endeavour : In which I cannot doubt but Mr. Increase Mather will assist him , tho his name be prefixt among the twelve . And I commend to some honest Bookseller to reprint Mr. Thomas Welds History of the New-England Antinomian Libertinism , it being out of press . And I hereby intreat Mr. William Manning of Suffolk ( if living ) to Print the excellent Treatise of Justification of his which I have long ago read . And Mr. Samuel Clerk ( Author of the Annot. ) to Print his sound Treatise ( which I long ago read ) on the same Subject . And though my own Judgment be for the Imputation of Christs Passive , Active , and Habitual righteousness , dignified by the Divine as the full and the sole meritorious cause of all Grace and Glory , as making up the condition of his Mediatorial Covenant imposed on him by God ; Yet I intreat the Learned Reader to peruse the Writings of those great Divines that are for the Imputation of the Passive only ( Ursine , Olevan , Paraeus , Scultetus , Wendeline , Beckman , and the rest , with Camero , Placaeus , and all that party of famous French Divines who all effectually confute the false sense of Imputation of the Active Righteousness which Mr. Bradshaw confuteth with many others ( as if we had done it by Christ , and were our selves the Subjects of it , and are justified by that Law that condemneth us . ) Jan. 20. 1690. R.B. An Answer to some Animadversions of a Friend , tending to the further explication of some passages which through brevity were not understood . § . 1. SIR , Your notes have so much Judgment and moderation and so little , if any thing contrary to what I assert , that they require nothing from me , but a repeated explication of that which you observed not as before explained : But when it is enough for me to explain my own Words and Doctrine , you put me on another task to seek after the explication of another mans ; which I am not obliged to on any account , but for your Satisfaction . It is enough for me to speak true Doctrine in the most intelligible manner that I can without examining whether other mens expressions be sound or apt . § . 2. I begin with your own Notes : And 1. I hope that few are so ignorant ( that meddle in these matters ) as to doubt of what you say , that no one term much less one Metaphor or similitude can adequately express any of the Mysteries of Grace , and no one Metaphor must be carried too far ; Omne simile est etiam dissimile : And all set together so far as they are thereto intended must instruct us . § . 3. I know none but the Socinians that think a Mediator and a Sponsor inconsistent ; or deny Christ to be a Sponsor . And methinks your words for their consistency , import a greater difference between them than there is . It is part of Christs Mediation to be a Sponsor : These terms therefore express no difference but between the whole and the part . But what a Sponsor Christ is , is all the doubt which I a little opened , and you pass by . It is not agreed by expositors what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth in that one only place of Scripture where it is used . Very learned expositors think that as Moses was called Gods Mediator or Sponsor to the people as being his Spokesman and in his name assuring them that this was Gods Covenant which he would perform , and returning the peoples answer to God , and praying for them but not undertaking for them , and personating them ; so Christ is here likened to him , and called the Mediator and Sponsor of the new and better Covenant , not as he personateth or undertaketh for Covenanting Subjects , but only as he representeth God the Father to man , and is his Sponsor to us . But as Paul saith he is not a Mediator of one , so I see not but ( though chiefly he be Gods Sponsor to man ) yet withal he be there called a Sponsor also as well as a Mediator for man to God : But all the doubt is what a Sponsor for man he is . And first we must enquire what Covenant he is a Sponsor of ? No doubt but Gods Covenant with the Mediator as such , is one , and Gods and the Mediators Covenant with man solemnized in baptism is another : And yet no doubt but these two have such relation as that in some sort or respect they may be called one . He that saith they are not two is plainly confuted by the constitutive defining parts , the Divers Parties , Matter , Terms and Ends. It was not said to Christ , but by Christ , [ Repent and believe in Christ , or be damned . ] Pardon and Salvation are not offered to Christ to be received by Faith in himself . Yet as the Laws of the Land though several , are One Instrumentum Regiminis : So we call all the Laws of Nature usually singularly . The Law of Nature , ( and so we say , The Civil Law , the Canon Law , Gods Law , &c. ) Now the question is , what Covenant Christ was the Sponsor of ? 1. In his own proper Covenant he did Spondere & praestare , to suffer for us , and to obey for us , ( in the just sence in due place explained , ) to rise and ascend for us , to intercede for us , to Teach us , Guide us , give out his Spirit , and to Justifie and Sanctifie and Glorifie his chosen : So that it was part of his Undertaking and Performance to do all this for us ; and this may well be called his becoming a Sponsor for us , and to be made to us , Wisdom , Righteousness , Sanctification and Redemption . In our Covenant with Christ , he is the Imposer and Stipulator , and we are to Promise for our part , to be done by his promised help . But on Gods part , it is in this that he is the Sponsor , and not in the former , where God the Father is the Promiser to Christ , and not Christ to himself as a Covenanter : So that it is in one Covenant that he promiseth to God for Man , and in another that he promiseth for God to Man : And the question is which of these Covenants it is that the Apostle calleth him the Surety of ? If you say that the Apostle taketh both here as parts of One , and so meaneth both ; I find no proof of this in the Text : And if it were so , it is all one ; for it were then spoken of the whole , but respectively to what Christ did in the two which are the parts : Indeed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the Covenant mentioned in the Text : and as Grotius in praesat . ad notas in N.T. hath copiously shewed , it is a Divine Disposal , Law , Imposition , or Statute containing the terms of Life , that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And cap. 7.22 . as it is said , yet Je●us was made a surety of a better Testament . And c. 8.6 . He hath obtained a more excellent Ministry , by how much he is the Mediator of a better Covenant [ which was stablished on better Promises . ] It is the same thing which our Translators call a Testament in one Chapter and a Covenant in the other , and it seems that a Surety and a Mediator here do mean the same thing in Christ : And the whole context sheweth that it is Gods Promise or Covenant and Law of Grace made to man that is here meant , and that Christs Office and Undertaking and Performance is presupposed . And so it is the Fathers Sponsor and Mediator to man that is meant here directly , and mans Sponsor and Mediator towards God by Connotation ; but so as in other Texts , as Cap. 9.15 . that part also is directly expressed , and Christs death made a part of his Mediation . § 4. The Question being not then whether Christ be Mediator , or Sponsor , or the Second Adam , but what these words signifie , that which is to be noted by the Reader is , 1. What it is hereon that we assert ; and whether that be enough . 2. And what it is that we deny as too much , and false . § 5.1 . And for the first I explained it here , and more fully in my Treat . of Ju●tifying Righteousness : And to repeat as oft as any one will call for it that hath not leisure to read it already done is tedious . In short [ Christ in the Common Nature of man made under the Law of Innocency , of Moses and that proper to the Mediator , did in the undertaken Person of a Mediator , Sponsor for , interposing Friend and Saviour , perfectly fulfil all these , and give up himself to suffering as a Sacrifice for Mans Sin , that by the Merit and Satisfaction of him that was God and Man , and Mans undertaking Mediator and Sponsor , doing and suffering because we had sinned , and deserved suffering , and that for our sakes , and partly ●n our stead , the ends of God as Governour by the Law of Innocency , and Mos●s might be obtained to his Glory , without our fulfilling of those Laws or Suffering the deserved Penalty , and God in consistency with his Wisdom , Holiness and Justice , might for these Merits and Satisfaction of Christ give all things into his Hands as the Redeemer , even all Power in Heaven and Earth , and make him Lord of the Dead and Living , and Head over all things to the Church , and give him the Keys , and commit all Judgment to him ; that by the will of the Father he might make with faln redeemed Man a Law and Covenant of ●race , giving them Himself in incomprehensible Union , and with himself his indwelling sanctifying comforting Spirit of Adoption , with a Covenant Right to Pardon , ●ustification , Adoption and Glory , if they will penitently accept it , by a siducial practical belief : And calling Sinners , to this Faith and Repentance , and effectually drawing his Elect , might by this Covenant give them as soon as they so believe , an actual right to that impunity , Grace and Glory which was antecedently given conditionally to all . And might finally perform all this to them . In plain and full words , this is that we assert , ●nd the Office which by the Word Sponsor , Medi●●or and Second Adam we mean. § . 5. I have elsewhere told you that there are many sorts of Sponsors . 1. There is one that Antecedently maketh himself a Party in the Covenant and Bond : As when my Friend is bound with me in the same bond for a Debt or Duty : If the Law to Adam had been such as this , took in Christ also into the same bond , and had meant [ Ore of you shall perfectly obey or suffer ; ] Then that Law would have had nothing against Adam at all , because all was fulfi●led by Christ : And it bound but disjunctively , one or the other . Then Christs Obedience or Suffering would not have been sati●factio , which is solutio aequivalentis alias indebiti , & solutio re●usabtits ; but it would have been solutio ejusdem & non recusabilis according to the bond . 2. There is a subsequent Sponsor that was not before bound , but as a Friend after interposeth , and offereth ( not in the Person of the debtor , but yet in his stead ) to pay the debt : and this upon such terms as to the Debtors deliverance as he thinks best ; and so may take him as Debtor to himself , and put various limits , and Conditions upon his Discharge : And such a Sponsor is Christ for Man. Many more distinctions of Sureties are here considerable . 3. But some men take a Surety here to be the same Persona civilis , quamvis non naturalis , wit● the Offender and Debtor ; as if we did Legally ▪ Morally or Civilly that which Christ did naturally ▪ As indeed an allowed Representative , Servant or Agent and Attourney is : If I be bound to pay an hundred pound , the Law and Bond mean● not that I must needs do it with my own hands ▪ but if I send my Servant or Friend with the Money , it is Civilly , Legally and Morally done by me , because he was my lawfull Instrument : I di● it by him . II. The Doctrine then , which I deny as subverting the Christian Religion is especially these three errours following . I. That the true meaning of Adams Law or Covenant was to bind him or his surety disjunctively ; viz. Thou shalt obey thy self or another ( Christ ) for thee , or else thou shalt die , or Christ for thee . ] 1. Gods Word saith no such thing . 2. Then Christ had been an Antecedent Sponsor . 3. Yea and a party equally bound . 4. Then a Saviour and Grace had been by that Law : which is false . 5. Then Adam had been no Sinner ; for it was but He or Christ and not He and Christ that were bound to keep the Law , by this Doctrine . 6. Then no Death had been due to Adam . 7. Then that Law was not broken at all : for it bound but disjunctively . 8. Then the Law condemneth no man. 9. Then our Death and the Curse of the Earth were injuries , for we kept the Law by Christ . 10. Then the Law of Innocency is it by which we are justified ( which is false . ) 11. Then there is no place for pardon . 12. Nor for a new Law to give us pardon upon terms or new Conditions : This is to subvert the Gospel . Yet this is commonly said by the adversaries , that Adam after his fall was justified by that same Law , as saying , Do this and Live , because he kept it by Christ , or Christ in his Name and stead , so that it justifie●h Adam : ( which Mr. Wotton de Reco●● . hath at large confuted . ) If they say that the same Law or Covenant commanded Adam to obey perfectly and his surety also in his stead conjunctly , and condemned both Adam for Sin and his Surety for the same , then both must suffer as both must obey , and each beareth his own part . It is a fundamental fiction leading on many other errours , to say that the Law of Innocency as it commanded Adam Obedi●nce , or as it threatned Death to him was fulfilled by Christ for him ▪ That Law commanded Adam only Personal perfect perpetual Obedience : It mentioned or meant no ●●carius obed●●●●ae aut poenae : Dum altus solvit , aliud solvitur . Anothers obeying or suffering was no fulfilling of the Law as it commanded Adam : The Law commandeth each subject distinctly and personally : Christ fulfilled all the Law as it obliged himself , and tha● f●r Adams Redemptio● who had broken it : But the same Law a● it ob●●●●d Adam was broken by Adam , and not kept by him or any for him : It is not that Law that gave man a Saviour , but the Mercy of the Offended Lawgiver . To say the Hoc fac , & vives , in that Law giveth us right to Life , and justifieth us as perfect obeyers , and so no Sinners , is to deny the Gospel . Many say , indeed that Christ ●atisfied the Law for us : but 1. That proveth that the Obligation of it on us was not fulfilled : For sati●faction is solutio recusabilis tantidem , loco solutionis e●usdem . 2. But it is an improper speech to say that [ the Law is satisfied ] And it meaneth no more but that [ the end of Government by that Law is obtained . ] And it is properly satisfaction only to the Lawgiver , and not to the Law : For the Law in it's sence admits not of satisfaction , ( though it hath nothing against it : ) It is only the subjects Obedience that it commandeth , and his death as satisfaction for sin that it demandeth . It is the Lawgiver as he is above his own Law and hath power to pardon , that is satisfied : Though as tropically some say , that Finis Legis est Lex , so we will not contend with them that tropically say , Christ satisfied the Law , while they mean but that he satisfied the Lawgiver in obtaining the End of the Law. But Christ perfectly fulfilled the Law as it obliged himself , upon his Sponsion . And that Law justified him , but no man else . It is only the New Covenant that justifieth us . II. The second Errour to the same purpose , is , that though Christ and Adam were two Natural Persons , yet they were One ●erson in a Civil , Legal or Reputative sense , in Christs obeying and suffering ; and so that what Christ did and suffered in his own Natural Person , he did and suffered in Adams , and every Elect mans Civil , Legal , or Reputative Person . This is but the consequent of the former Errour . He may be called our R●pr●●●nter in a limited sense , in ●antum & ad hoc ( for there is no hope of holding our opposers to Scriptures phrase : ) But such a strict full personating Representation as is here described , denieth the substance of the Gospel . There are indeed several Cases in which one in Law or Civil sense doth personate another : When the Law alloweth one to do the thing by another , that thing is morally done by himself ; e. g. by my Servant , Proxie , Attorney , Agent , in Cases ●o allowed by the Law. It is I that pay the debt which my Servant , or any Vicarius allowed by Law payeth for me in my name . Christ did not thus pay or suffer in our names as our Legal Person ; but for us and in our stead as a s 〈◊〉 〈◊〉 t Sponsor in the person of a Mediator ; so that it cannot be said th●t we did it Legally by him ; else all the forenamed absurdities would follow ; and specially that Legall● we never sinn●d , and never deserved punish●ent , nor need either Pardon , or the Sacrifice of Christ for Pardon . It 's certain that Christ never sinned , but obeyed perfectly from first to last : And if we did this Lega●ly by him , we sinned not in Law sense , that is , not truly at all . When we shew that it is a palpable contradiction to say , that we were perfectly obedient in and by Christ , from birth to death , and yet that Christ must suffer for our sins ; it 's strange to see how some men satisfie themselves with wriggling , or huddling out a few insignificant words , unfit to satisfie any other . And if Christs Habitual Perfection be also so imputed to us , in a Legal sense , we were habitually perfect from birth to death . Whence it is that some assert an equality of such Perfection in all Christians : The consequents I will not trouble you with reciting ; nor stay to enquire whether also his Divine ●ighteousness be ours in such a Law sense , and so Man be deified . Either Christ was our Legal Person before we were born , or from the time of our being , or from the time of our believing only . 1. Before we had a Being we were no sinners , nor bound to obey ; and therefore needed not to obey or suffer by another . 2. When we were born , we were not in Christ , and perhaps not Believers till old Age : And so the Elect should Legally be just while they are Infidels , and never sin even in their state of Enmity . 3. If only since believing we were so personated by Christ , then his Righteousness is not imputed to us for all the time of our unregeneracy , and then we never sinned in Law sense after our believing . If they say that in suffering he represented us as unregenerate , and in his obedience as Believers only , then he suffered not for our sins after believing , nor obeyed to merit pardon of our sins before . If they say that so far as we are sinners , we Legally suffered in him , and as Believers further to merit glor● we obeyed by him , the contradiction of this is shewed before . If we obeyed so far as to merit glory by the Law of Works , then we never sinned : And if we suffered in him , for all sins of Omission and Commission , we merited glory without any other obedience : For the Law requireth nothing but Innocency as necessary to life . He that hath no sin , doth perfectly obey . And pardon of all sin of Omission and Commission , is the pardon of all punishment of Sense and Loss , and so of the loss of promised Life . Besides that , one that is reputed to have Legally fulfilled the Law , must be unjustly corrected by the punishment of temporal afflictions or death , or loss of the Spirit and Grace , and hath present right to the reward of that Covenant , or deliverance from all penal evil at least ; so that this Doctrine of strict Legal personating Representation , overthroweth the New Covenant and Law of Christ , and all his Kingdom of Grace , and all Religion . III. The third fundamental Errour which we deny and oppose , is , that the Vnion between Christ and ( the Elect , say some , or ) Believers ( say others ) is so near , as that his very personal Holiness , Righteousness and Sufferings , are in Law sense truly our Holiness , Righteousness and Sufferings as the accidents of our persons : As if Christ and Adam , and every Christian , were one and the same subject of Holiness , Righteousness , Suffering , Merit or Satisfaction . Yet they dare not say that the Union ( like the hypostatical ) warranteth such a community of Properties or Attributes , as that we may be said to be Divinely Righteous , perfectly Holy , never to have sinned , to have satisfied for our selves , to have merited our own Salvation , and many such like ; as seeing the evil of the consequents , though not of the premises . And here sometime they abuse the similitude of a Husband and Wife ; whereas they are distinct persons , and one is not wise , just or guiltless , because the other is so ; nor hath the Wife any propriety so much as in extrinsick goods , but by contract in the proportion granted by the Husband . Some abuse the similitude of a Head and Members ; whereas Natural Head and Members make one Natural Body ; but so do not Christ and Believers : And a Political Head and Members are distinct persons , and one is not guiltless , righteous , wise or good , because the other is so . But of this more before , and elsewhere . Some here abuse the similitude of Christs being the second Adam , which you here ( though not to this Errour ) insist upon . And then they feign us , 1. To have bee● otherwise in Adam than we were ; 2. And his sin to be otherwise imputed to us than it was ; And 3. The similitude to extend further than it doth . I. They feign us to have been Personally in Adam , whenas we were but seminally in him , and personally from him . 2. They feign us to have been in him by a certain Covenant , more than we were by Natural In-existence : And that his sin was arbitrarily by God through that Covenant , imputed to us further than we were guilty of it by any natural In-being or derivation : As if God made all men sinners by his arbitrary imputation of that to them , which in their natures they were not really guilty of : And as if our guilt of Adams sin , were just of the same sort as his ; yea , and our guilt and his guilt were individual accidents of the same individual persons . But this ( which Dr. Twisse oft confuteth in most of his Books ) I have so largely and lately cleared in my published Disputations of Original sin , that you shall excuse me for not reciting it here . 3. The guilt of Adams sin being ours by Natural Derivation , cometh to all alike , entirely ( according to the subjects capacity ▪ and necessarily , without the consent of Parent or Child : Were Adam and all Parents unwilling to communicate it in generation , it would nevertheless be done : But Christ being not a Natural , but a contracting voluntary Root and Cause , doth communicate the fruits of his Righteousness only voluntarily by gift of Contract , at the time , in the ●anner , and measure , and on the terms that he seeth meet . Here it is observable , 1. That both Generation and Regeneration have much unsearchable : How Souls generate Souls , and how the Spirit of Christ communicateth Grace to Souls , will never here be clearly apprehended , ●ohn 3.8 . 2. But it 's certain that the Soul of the Parent is not the Soul of the Child , but some cause of it ; and so that they are not one person . 3. We were not persons in Adams person , either the same or distinct . 4. But Adam caused us , not as a man maketh a garment , house , &c. but as one Candle doth light another , by some mysterious communication of its essence : so formae se multiplicant , by the Divine benediction [ Increase and multiply , ] and primary causation . 5. Though we were not pers●nally , but virtually and seminally in Adam , yet when that seed becometh a person , that person is from Adam , and so must proportionably be guilty : For who can bring a clean thing out of the essence of an unclean ? 6. Adam had the common Nature of all men specifically , and radically , and causally , though as their nature individually constitute their persons , they existed not in him ( as extra causam . ) 7. So Jesus Christ did more assume the common Nature of faln Man , than the persons of any , or the Nature as extra causas , constituting the individual person . 8. Ponum est ex causis integris ; malum ex partiali : Any defe●t maketh sin , but good must have entire causes . Adams sin causeth Original sin in all , ex privatione causationis boni : But if Adam had not sinned , every sin of their own would have made his Children unrighteous . 9. Christ having suffered in the common nature of man so far did it in their stead , and if you will needs so call it , so far represented fallen mankind , as that if they will personally receive him by faith , in the New Covenant , they shall not perish for Adams sin ( or their own ) ( supposing that the parent is the accepter for the Infant ) none perish for Original sin alone , without the addition of neglected and refused grace and remedy . 10. It is not only the Spiritual off-spring that Christ was a second Adam to , but partly to all mankind : For by a resurrection ( though not to glory ) all men are made alive by Christ , Joh. 5.22 , 23 , 29. 1 Cor. 15. And all have a general conditional reconciliation and pardon , 2 Cor. 5.19 , 20. Joh. 3.16 . So that actual Justification resulteth to no man from Christs meer representation of him , but from his free donation by the New Covenant . 11. It 's doubtless that all and only the holy seed , or faithful , are justified actually by Christs Righteousness : But in what sence it is imputed to them is all the doubt . 12. It 's also doubtless that Christ suffered in our stead : But in what sense & how far is all the doubt : Because we deserved it , he voluntarily assumed it , to demonstrate Gods Justice , Mercy and Wisdom , and deliver us . You say before that , [ It was strictest Justice that was shewed on Christ . ] I would not strive about the word : It was strictest Justice as upon Christ : It was perfect Justice as to the ends of Government : But it was not strictest Justice as to us , nor as strictest signifieth the strict fulfilling or executing of the threatning of the Law : For it was not so executed , but the sinner mercifully pardoned . § . 6. You note that Christ must take our guilt on him or else he could not take our punishment . Ans . 1. He took not the Reatum facti , or the Reatum ●ulpae : For , 1. Our guilt was the accident of one Subject , and that which Christ took of another : Therefore the accidents were not the same . 2. Else sin however taken in its reatus culpae would have made him culpable , and formally a sinner , and hateful to God , and like to Satan : Which he was not . 2. He took upon him the Reatum poena seu obligationem ad ●oenam : But not ours individually the same ; but one of his own instead of ours : Christs guilt and ours were divers accidents of divers persons . The obligations nor the Subjects were not the same . Our obligation to punishment was an act of the Law which we broke : So was not Christs : That Law never bound him to punishment : But his own voluntary undertaking and his Fathers imposition . Our guilt was the occasion and reason of Christs assumed guilt : As our punishment individually was not it that he suffered , but his own punishment to prevent ours . He suffered the just for the unjust , to redeem us to God. God tells us plainly that Christ suffered for our sins , and was made sin , that is , a Curse or Sacrifice for sin for us , that we might not suffer . And cannot we receive this plain Gospel , without spinning so many additional webs of our own ? Christs taking our guilt and puni●hment is no more , but his voluntary suffering in our stead , that we might be pardoned , not by that suffering immediately , but by his free donation in the Law of Grace , in his time and on his terms . § . 7. You note that though we are justified by our own Faith , Repentance , and Obedience to the Gospel against the false charge of being unbelievers , impenitent and ungodly ; Yet to be free from the curse of the Law , and obtaining right to life , it is Christs Righteousness that we must plead ▪ Ans . Very true thus , 1. It is only Christs Righteousness that we must plead as the Satisfying and meriting cause : 2. It is only the free Donation of the New Covenant which we must plead as our Title or Fundamentum juris , and conveying cause of right . 3. It is our Faith and Repentance ( in various respects ) which we must plead as the conditio tituli praes●i●a which is the necessary moral receptive disposition of the Subject receiving . These things are all very plain and sure . § . 8. You seem to doubt whether by the Law of Works ▪ Paul meant not the Law of Innocency : And first you seem to mistake me as if I had said that he meant only the Ceremonial Law : I say no such thing . But the whole Law of Moses , considered meerly as a law , and by the Jews ill separated from Faith , and Grace was an operous Yoak , and of severe penalties to the transgressours ; and though it gave pardon for some faults , it was not meerly for the task of sacrificing but for the great Sacrifice typified : The Law as a Law doth only Command , and threaten and promise life to them that do all things written , but gave not grace to do it . The Jews left out the true sence of the types and promise which intended the Messiah , in whom it was that the promissory part of the Law was made ; and thought the very task of duty or works would procure their acceptance and pardon when they failed . If you are not satisfied with this reason why Paul calleth it the Law of Works , find out a better if you can : But most certainly that is a great mistake that Moses and Paul describe the Law of Innocency ? It 's tedious to recite the proof . 1. It 's enough that the Law of Innocency as a Covenant was before ceased , cessante capacitate subditorum : When all men had 2000 years been Originally and Actually sinners , will you feign God with all that solemnity to make such a Law as this , [ I know and you must know that no Son of Adam is Innocent : And I make now a Law that if you ●re , and will continue innocent you shall live : Else you shall die ? This is too gross to be feigned of God. 2. It is enough that when the Law was made they were all under actual mercy which was the grace of the new pardoned Covenant . 3. Yea that the Covenant of Grace had so long before been made with all fallen mankind in Adam ●nd Noah , and renewed to Abraham with spe●ial promises : And doth God now repeal or hide it . 4. What need we more proof than so many Laws about Sacrificing and Confessing for forgiveness ? Which the Law of Innocency knew not . And why else did God deliver the Law as a God of Redeeming mercy , I am the Lord thy God that brought thee out of Egypt , proclaiming his name , Exod. 34.6 , 7. The Lord , the Lord God Merciful and Gracious , forgiving Iniquity , Transgression and Sin. 6. Peruse all the Contexts in Pau● , and you will be satisfied . See Camero de triplice faedere ( which Dr. Bolton ( of Liberty ) was so taken with and magnifieth , and Anthony Burges of the Law , proving Moses Law to belong to a Covenant of Grace . But I have more fully opened all thi● in my Methodus Theologiae . No doubt but Pauls d●sputes have great difficulty ; but this much is very plain . § 9. Your next question is about the nature of Faith , whether if it be placed in the will , and include consent , it be not confounded with Love , whose object is goodness . I have answered this oft and largely in divers Books , and therefore must here be excused from saying any more than this , viz. 1. You must distinguish between Faith Physically taken , and Faith morally taken . 2. Between its formal act and its material . I. Physically some one natural act , constituted by one Object is called Faith : But morally taken it comprehendeth divers Physical Acts , both of the Intellect and Will : And as it is Justifying and Saving it is so taken : Yea morally it is sometime in Scripture taken largelier , for our Christian Faith , as God the Father , Son and Holy Ghost the Promise , Grace and Glory are all the constituting Objects of it in their truth and goodness ; and sometime more narrowly as altogether distinct from Hope and Love ; It is taken in the first sense when it is said to be the condition of Justification and Salvation . And here what you said of the necessity of conjoyning the many similitudes which express Christs Office to us , when but one of them in a Text is named , the same must be said of Faith in Christ . A Moral act which hath many Physical acts , must be named by some one , the rest being connoted or implied ; for it would be uncomely to name them all in every mention of it . Note also , that the name is varied according to what is specially noted in the Object , sometime Truth , sometime Goodness : So Christ saith , [ The Father hath loved you , because ye have loved me . And Paul , Grace be to all them that love the Lord Jesus in sincerity . If any man love not the Lord Jesus , let him be Anathema Maranatha . And Christ , Luke 14.26 . and Mat. 10. He that loveth any better than Christ , cannot be his Disciple . And to be a Disciple , a Christian and a Believer , are all one in Scripture . But when it is the Goodness of another Object that is mentioned , the Act is another thing . I suppose you will confess that no Faith in Christ and the Promise justifieth us , which doth not in that same instant include , 1. A belief of the Goodness , as well as the Truth of both . 2. A willingness to receive Christ and Grace as good ; and a consent to the offer . And if these must concur in the same instant as necessary Conditions of our Justification or Reception of Christ and Grace , call them how you will , and say , Consent is an Effect of Faith ▪ or a part of it , all 's one to me : But I will say , that Consent is an Effect of one Act of Faith strictly taken ; viz. Assent ; but a part of it taken for Justifying , Saving Faith. II. After many and long thoughts of this matter , I think they that will pretend to exactness , must say , that Trust is the Formal Act of Faith , as Trustiness or Fidelity is the Formal Object : And that the Material Act is threefold , Assent , Consent and Practice ; and none of these , no not Assent is the Formal Act. Both 〈◊〉 and Fides signifie Trust ; yea and Credere too . And so Fides , as it signifieth Fidelity , and Fides , as it signifieth Faith or Trust , are the Formal Object and Act. I Assent to the Truth of the Gospel , because I Trust the Veracity or Fidelity of the Author . I Co●●●nt to the Covenant , because I Trust the Revealer , Offerer and Promiser . I actually give up my self to Christ , because I Trust him . Mr. Pemble Vindicat. Grat. hath accurately opened this . I have in my Aphorisms , and oft said , that a Christian should rather try his Faith by the Consenting act , than the Trusting act ; because many a one cannot find that they can Trust Christ ▪ that yet find Consent . But I explain this , or recall it , as not well spoken : For indeed , though it be Consent by which we may surely know our Interest in the Justifying Covenant ( specially when practically exprest , ) yet Ass●ance or Trust is the Formal Act of Faith , and that Consent is but the Material . For if we Trust not Christs Fidelity , we can neither Assent , Consent or Practi●e . But when I spake as aforesaid , I followed the sense of most complaining Christians who say , They cannot Trust Christ , meaning by Trust , that Quieting of the mind , which is but an effect of Trust : Whereas at that time they take Christ to be Trusty , and a su●●●cient Saviour , but are hindered from the applying and quieting Effect , by Ignorance , or doubting of their own Trustiness , and not of the Trus●iness of Christ . If I be tedious in repeating again my old similitudes , you must blame your self that are the c●use . Only one Physician can cure the Plague : S●me slander him as a deceiver : He promiseth to c●re all that will take him for their Physician , and trust him : Trusting or believing him here in●ludeth materially , Believing his Word , Consenting to be his Patien●s , and coming to him for Physick . A Prince in India buyeth the Irish Rebels that had forfeited their lives , of the King , that they may la● down Arms , and go with him , and become his Subjects : He promiseth to every one of them a Lordship in India , a safe Ship thither , and pardon here ; some call him a Deceiver , and distrust him : He tells them , if they Trust him , he will perform all this . Here Trust , the Formal Act , includeth as the Material Acts ; 1. Assenting to his Word as True ; 2. Consenting to his Off●r and Terms ; 3. Practically venturing to lay down Arms , and go with him in the Ship , and forsake their own Countrey . Such is Faith in Christ , when it is made the Condition of Justification and Life . The Formal and Materi●l Acts together constitute Faith , and not the Formal , or one of the Material ( Assent ) alone . ( Nor hath Bishop Downame well confuted Mr. Pemble about the Formal Act. ) In a word ( true and pl●in ) Baptism , our ●hristening , best tells us the Essence of Justi●yin● Faith : For that is the Sealing to us the ●u●●●fying Covenant , that it may actually and solemnly deliver to us our part in Christ , and ri●ht to Pardon and Life , which is given us on no lower terms , than the Fiducial Assent , Consent and Dedication professed by us essentially in Baptism . § 10. Your next doubt is about the various Objects of Faith in exercise ( Gods Omnipotency , ( Truth , &c. ) and the various uses of Faith accordingly . This is the point which Mr. Lawson and I seemed somewhat to differ about : And I have in my Treatise of Justification said so much of it , that you shall now excuse me from any more than telling you , that in Sanctification , where one act really produceth one effect on our hearts , and another act another effect , each effect must be ascribed to its proper act . But you must not think it is so in our Justification or Adoption , where that which we receive is a RIGHT , Jus impunitatis & vitae , which is not the Immediate Effect of our Act , no nor any Effect of it at all , but of Gods Donative Covenant , of which our Faith is but a Condition , and no Efficient Cause of our Right . And therefore I doubt not still to say , that we are thus justified as much by a Consenting to Christs Teaching and Sanctifying Grace , as by Consenting to be justified by his Righteousness ; or by fiducial taking him for our Teacher , Intercessor and King , as taking him for a Satisfier and Meriter for us : Indeed it is undivided Taking Christ as Christ , that is the Justifying Condition , John 1.10 , 11 , 12. 1 John 5.10 , 11 , 12. § 11. In the end you desire me to answer . What Right●ousness is meant , Rom. 5. By the obedience of one many are made righteous . Ans . The meaning is , By the Merit of Christs Active and Passive ( yea Habitual ) Righteousness ( also ) exalted in dignity by his Divine Perfection , all faln Mankind is Conditionally pardoned , and hath the gift of Life , enacted in the Law or Covenant of Grace , and all true Believers have by that Covenant actually given them a Right of Vnion with Christ , and with him Pardon and Adoption , or Right to Grace and Glory , and have the Spirit of Holiness as the first fruits . All this is included in that Righteousness . § 12. Lastly , you ask , What Righteousness Faith is imputed to ? Whether that which is by Christs obedience , and by Faith , be the same ? and perfect or unperfect ? Ans . Here also you may take the blame that I say things long ago so oft said . By Righteous is meant Justifiable in general : And the plain meaning is , Christ having merited , and freely given Pardon and Life to all sinners that will fiducially accept his purchased Gift , it is not now keeping the Law of Innocency or Works , but only the said fiducial Acceptance of Christ and his free Grace that is required on their part to their Right or Justification . If by Imputed we meant , Reputing it the MATTER of our total Righteousness , then it were an unsound sense . But ( briefly and plainly ) ▪ Faith in Christ is reckoned to us as the Matter of our imperfect personal subordinate Righteousness , and as the Instituted Medium of our Reception of our Vnion with Christ , and our Right to Pardon and Life for the Merit of his Righteousness . And I think this is plain and full . For Righteousness to be imputed , is meant no more , but that G●d accounteth the person Righteous : But the imputing Faith to this , is but to reckon it to be what it is , 1. As the Mat●er of one ; 2. As the Medium or Condition of the other . § 13. You here give me an Epitome of Dr. John Owens Book of Justification , which you judge the best that you have seen , and say it is faithfully collected , to save me the labour of reading it , to shew me how nearly we agree . Ans . I have perused the Book , but being now absent from it , cannot judge whether you have rightly epitomized or recited it , and therefore shall speak to it as yours , and not as his : Thanking you for endeavouring to spare my labour , but not for calling me to judge of other mens Writings . Only I must say , I am glad of so much Moderation as is in it ; but I ●etter understand many other Books of Justification ; e●pecially Mr. ●ruman , Sir Charles Wols●ey , Mr. Gibb●ns Sermon , Mr. Wotton , Mr. Gataker ▪ a Manuscript of Dr. Twisses ( though I agree not with him in his exclusion of Christs Active Righteous●●ss as justifying us , ) Le Bl●nk , Placaeus , yea ●ohn Go●dwin , Mr. Hote●kis , and many others . § 14. Y●u take Imputing Righteou●ness to be the foundation of Reputing us righteous , and not the same thing . Ans . The Controversie is de re , or de nomine . De re we agree that a man must be made Righteous before he is Reputed so . De nomine I deny that St. Paul by imputing doth mean making us Righteous . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all confessed to signifie Accounting , Reckoning or Reputing : Making us Righteous goeth before Reckoning it to us on account . John Goodwin will tell you of many more senses of Imputation than you recite , and more considerable . § 15. II. You suppose an Imputation of Righteousness to us , which was not ours before that Imputation . Ans . Again de re there is a Donation of such : But de nomine I deny that this is it that the Scripture calleth Imputing . You make this to contain two Acts , and you Name three , 1. A grant or Donation of the thing it self to be ours . 2. A will of dealing with us accordingly . 3. An actual so dealing with us . Ans . 1. De nomine , I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in Scripture signifie the giving of Righteousness to him that had it not : but the reckoning it on account to him that by gift first had it . 2. Nor doth it primarily signifie willing to use , and using as righteous , but only by consequence inferreth it . But 2. De re here is no Explication how Imputing is giving , or how Righteousness is given us : There is no question but all the Righteousness that we have is given us by God : But the very heart of the Controversie is , How the Righteousness of Christ is given us and made ours : In that Righteousness is found , 1. The Matter . 2. The Form. 1. The matter is , 1. The Habits . 2. The Acts of Christ in the Divine and Humane Nature : Are these given us , and do we possess them in themselves ? The Acts are past , and so are nothing now : and nothing is no bodies actual possession . The Acts and Habits were Accidents which sine interitu cannot pass from Subject to Subject : Divers Subjects prove diversity of Accidents . 2. The Form is a Relation , and so an Accident also : And they must needs be two Accidents , that are Formal Righteousness in Christ and us , unless we are the same Subject Person . Therefore neither matter nor Relative form in Christ and Man is the same individual Accident . How then is it ours ! What is there in it besides matter ( the subject and fundamentum ) and form ? it's plain that , 1. The Benefits are given us , and are our own by that Gift : All that consist in jure , in right , ( as to Christ , to the Love of the reconciled Father , the Communion of the Spirit , to further Grace , Pardon , Glory ) are all given us instrumentally by the new Covenants donative Act : The inherent habits , and the Acts are given us by the Holy Ghost . And 2. These Benefits being given us for the Sacrifice , and Merits of Christ , the price is said by a Metonymy of the cause for the Effect , to be given us , because it is given for us : It was God the Father to whom Christ paid the price of our Redemption , and gave his Active and Passive Righteousness for us : But Morally and Reputatively it is no unmeet phrase to say that is given to us which is given for us in our necessity and to purchase us all this . If the King would ransom all his Subjects that are Slaves to the Turks , and paid a million for their Freedom , he may well be said to give them a million , though it be but a Metonymical Speech , seeing he gave it for them : Though it was the Freedom or Benefits and not the Money which indeed they received : And so it is here : So God giveth us Christs Righteousness , Merits and Satisfaction ; but not properly the things themselves . If there be any more to be said as given us , I should have been glad to know what it is : but your Words shew it not . Were it the very same Individual Righteousness that Christ hath , Acts , Habits and Formal Relation made in themselves our own accidents , it would follow that we are really perfect in Acts , Habits and Relation , and need neither more Pardon nor increase of Grace , nor should pray for any , nor use means for any , nor are we liable to any corrective Penalty , nor to any want of the Spirits help , but have present right to all that is due to a perfect righteous man ; with much more such , which is all false . Yet is it truly and fitly said that Christ is our Righteousness , that is , the purchaser and giver of it ; and that he is made of God to us Wisdom , Righteousness , Sanctification and Redemption , on the same account : Yea though some deny it , his Righteousness may be called the material cause of our Righteousness , as ours is our Jus ad impunttatem & vitam , because it is the matter of it 's meritorious cause . For if Adam had merited Life himself , his meritorious Acts and Habits would have been fitly called , the matter of his Righteousness , that is , of the fundamentum Relationis . Yet this is the difference : Adams Right or Relation of Just , would have resulted immediately from his own Acts and Habits c●●pared with the Law ; whereas ours resulteth from Christs Merits or Righteousness , not immediately as ours in it self , but mediately as paid for us to God , and the Benefit ( of Right and Righteousness ) given us by the Covenant , for the said Merit of our Mediator . § 16. Next you say , that this Imputation supposeth not the Person to have done and suffered himself what is imputed to him , and note their mistake that suppose the Doctrine of Imputation to imply that Christ did commit our Sins , and we perform his Righteousness . Ans . This granteth much towards Concord : But I hope you understand that the Question is not whether we did Physically do and suffer what Christ did , even in our Natural Persons ? but whether we did it Morally , Legally , Civilly , Reputatively , as a Man acteth by an Instrument , Attorney , Vicar , or Personating Representer , ●o that the Law reputeth it his Act. Why did you not note this , and tell us whether you deny this also , as well as our Physical performance ? If you deny not this our Legal or Moral doing and suffering in and by Christ , you did not fairly in your Description of the Mind of your opposers , as far as ever I could understand them . But if you deny this , our agreement seemeth very feasible . But then you must go over the Explication of Imputation and Donation of Christs own Righteousness again , and better tell us what you mean by them , than these described words do . § 1● Next you tell us of Imputation , 1. Ex justitia . 2. Ex Voluntaria Sponsione . 3. Ex injuria . 4. Ex gratia . 1. Things imputed ex justitia you say are , 1. For F●deral Relation , as Adams sin . 2. For Natural Relation , and that only as to some temporal Effects . Ans . Here we must suppose by your former explication , that by Imputation you mean not Estimative reckoning or accounting that to a man which he before hath , but , 1. Donation . 2. Vsage congruously an● will so to use one . But Adams sin was no gi●● to us , and came not by donation ; Nor is Donation , Imputation . 2. What you say of Adams sin being ours by Covenant Relation , as distinct from Natural Relation , is unsound , and the matter needeth fuller explication , which as aforesaid I have attempted in my Disputation of Original Sin. And as unsound is it that Natural Relation brings none but Temporal Evil. It cannot be proved , nor is to be affirmed , that without natural derivation , we derive by meer Covenant the guilt of Adams sin ; no nor that Covenant derivation is before the natural , nor yet that it goeth any further , or that we contract any more guilt by Covenant , than we do by nature ; but the Law of nature it self and Gods congruous Covenant is that which virtually judgeth us guilty , when natural derivation hath made us guilty ( as Dr. Twisse oft as aforesaid . ) Do you mean that guilt resulteth from Gods part of the Covenant , or from Adams , or from his Posterities ? Not from ours , for we exis●ed not , and made no such Covenant . Not from Adams part ( antecedent to Natural Derivation . ) For 1. No man can prove that ever Adam made such a Covenant . 2. Or that God gave him any such power , ( much less Command ) to bring sin and death on his Posterity by his Consent , or Will , or Contract , further than by the Law of Nature they must derive it from him if he sinned . 3. Not by Gods Covenant act : For , 1. No such Covenant of God can be shewn , that made men sinners further than Natural Derivation did . 2. Else God should be the Author of sin , even of all mens Original sin , if his Arbitrary Covenant made them sinners , where nature did not . Nay more , it is not meer Natural Relation , much less such Covenant Relation that doth it , ( for Relation doth not so operate of itself ) but it is that Generation which causeth Fundamentally at once both the Relation of Sons and the adherent guilt . And in my foresaid second Disputation I have proved that Natural derivation ( even from nearer Parents ) deserveth more than Temporal hurt . § 18. II. Your second ex voluntaria Sponsione you exemplify in Onesimus and Judah to Jacob , Gen. 43.9 . Ans . 1. There is no talk of Imputation in either of the Texts , as to the receiver : Much less of an Imputation which is Donation . Indeed Paul undertaketh to pay Onesimus's debt to Philemon ; and so bids him set the debt on his account ; that is , take him for the pay-master ; If this be Imputing the debt to Paul , we are agreed that so ( not our reatus culpae , but poenae ) our 〈◊〉 of punishment was imputed to Christ , that is , he undertook to bear it for us : Paul gave not the money to Onesimus , but for him ( by promise . ) He was not an antecedent surety , but a consequent ? He did not promise to pay it in Onesimus Legal person ; Nor is the payment properly imputed to Onesimus as any way done by him , but only the Effected benefit given him . And Judah only undertaketh to bring Benjamin again , or else to bear the blame for ever . No doubt but Christ undertook our ransom , and also to effect our actual deliverance . If you will call this [ Giving or Imputing his own Righteousness to us , so as that in se it is made the same accident of every believer besides giving them the benefits of that which he gave to God for them , I will not imitate you . III. That of Bathsheba , 1 Kin. 1.21 . taketh Imputation as the Scripture doth . For accounting and reckoning them to be sinners , and using them accordingly , and not as you do for making them such by making anothers Fact or guilt to become theirs . All these instances are for what I assert . None of them mention any such thing as imputing one mans Acts or Habits to another so as to make them or repute them to be really his . IV. Your fourth sort of Imputation ex merâ gratiá you say is the imputing of that which before that act we had no right to : And you do well to say there is no other instance of it in Scripture : But you do not well to say without proof that this is it that 's meant , Rom. 4. God maketh us Righteous by donation before he imput●th it to us : Imputation there is Reckoning , Accounting , and Judging a man to be what he is . Abraham had Faith before God imputed Faith to him for Righteousness : And that Faith was such a Righteousness as God imputed it to be . To say , it was an imperfect one , is no wonder : A●●aham had none personally or properly in se but what was imperfect . The sum of all our Controversie is , what Righteousness believers have ? You before noted that Righteousness as it is a conformity to the ●●eceptive part of the Law , is one thing , and as it relateth to the retributive part , and is our Jus impunitatis & vitae it is another . The Doctrine which I bend all these words against is , that we must have , or have , as our own any such righteousness as is a conformity to the precep●ive part of the Law of innocency , whether done by us or Christ . Prove that we have any such Righteousness , and I yield all the cause to them that plead for the Imputation which I deny . If we have such a Righteousness we have no sin ▪ nor ever had , in the sense of the Law : And have no need of Christs Sacrifice , or are capable of pardon or punishment . I dare plead no Righteousness as mine but [ subordinately as a condition and medium , my faith ●r performance of the conditions of the Covenant and its gifts , and principally my right to impunity and life for the sake of the Merits , Sacrifice and Intercession of Christ , freely given by him in the New Covenant . ] It was Christs perfect Righteousness which meriteth mine , but I have no perfect Righteousness of my own , either in me , or done by me , by my self or by my Instrument or Vicar , nor given to me , saving as metonymically , that is said to be given to me which was given for me , and the Effects or fruits of it given to me : Besides my imperfect Faith and sincere devotion to Christ , I know of no Righteousness that I have , but that which saveth me from the Laws Condemnation , and giveth me right to life , which is not perfect obedience to the precept made mine , but pardon of disobedience , and a freely-given Adoption , merited by another whose merits were never mine so much as by proper gift or imputation ▪ though figuratively they may be so called mine . I tire my self and you with tedious repetitions because I find that without the● I am not understood ▪ Therefore your next inference that Paul spea●eth of that which was not ours before Imputation , is not true , as is proved . And your second that the imputation of Faith as a work , is not of Grace , is cloudy , or untrue , or both . If by a work , you mean a work in Commutation obliging God , or any work which maketh the reward to be of debt and not of Grace , it 's true that if faith were such a work it would be an act of Justice so to judge it . But Faith is no such work ; and therefore it would be errour so to judge it . But if by a work you mean but a Moral act , as made by the Law of Grace the condition of pardon and life , then to Impute , Repute or Judge it to be what it is so made , is an act of Truth and Justice , but such Truth and Justice as is Evangelical , and consistent with Grace , and is founded on Grace : It is Grace , that we have a Saviour to purchase and give all : It is grace that we are not under the Law of Innocency which justifieth none but the innocent and perfect that never sinned : It is Grace that we have a Covenant and Law of Grace , which maketh sincere faith a Mediate or Subordinate Righteousness , requiring no more at our own hands instead of what the Law of innocency required : It is of Grace that as this faith is the matter of this subordinate Evangelical Righteousness , so it is the receptive medium of our right to Christ , pardon and life which is our full saving righteousness . It being therefore of Grace that it is made so , and also that we are made believers , it must be of Grace , though of Truth and gracious Justice , that it is reckoned or imputed to us , for Righteousness . By debt opposed to Grace , Paul meaneth not , Debitum , D●●ness , by free gifts thankfully accepted , but quod debetur ex operis propria dignitate , as a workman earneth his wages . § . 19. Your Description of the Imputation of Christs Righteousness , is either to be understood as spoken in proper words , or as figurative . If the latter , it 's unintelligible still till explained : If the first , it is that same Doctrine which I take to subvert all the Gospel ; viz. That [ God maketh an effectual Grant and Donation of a true , real , perfect Righteousness , even that of Christ himself , to all that believe , accounting it as theirs . ] God accounteth not Christs Divine Righteousness to be our Righteousness , nor yet his Humane Habitual Righteousness , nor his Obedience to the Law proper to the Mediator , nor his Obedience to the Law of Moses ( which as such bound not you or me , ) nor his perfect fulfilling the Law of Innocency , nor his satisfactory Sacrifice for sin , nor his Resurrection , Ascension , Intercession , &c. But he only accounteth these to be the Causes of our Righteousness , and not our Righ●eousness it self . Though the Meritorious Cause may be called the Meritorious Matter in a remote sense , as purchasing the free Gift of our Formal Righteousness . Though this also is but an unnecessary Logical name , the thing being without it plainlier opened , Relations having properly no Material Cause , and the Subject being it that is usually so called ; and our Jus being our Formal Righteousness , and the Covenant Donation the Fundamentum Juris , and Christs Meritorious Righteousness being but the cause of that Fundamentum or Titulus , it can be called the Matter of our Right but in a remote sense , and such a Matter as is without us , paid for us , but not ours in it self , but the CAVSE of that Relation which is ours . The plain inconsistency of a Perfect Conformity to the Law made our own , with Christs dying for sin , and our need of pardon , constrained a great part of the famousest Divines of the last Age , to go too far , in my Judgment , in excluding Christs Active , and Habitual Righteousness , to our Justification , and confining it to the Passive only : Such as Olevian , Vrsine , Piscator , Paraeus , Scultetus , Wendeline , Beckman , and others in Germany ; and Camero , with his most Judicious and Learned followers in France ; and Dr. Twisse ( whose M.S. I before mentioned ) Mr. Wotton , Mr. Gataker and others in England : And yet the two last , I think , go not so far as the rest . But Mr. Bradshaw truly told them , that it is not the excluding the Active from Imputation that must untie the knot , but the taking Imputation it self in a sound sense , and forsaking the unsound rigid notion of it , both as to the Active and Passive Righteousness . Grotius de Satisfactione hath gone the middle way , and if that Book had been more studied , fewer would have made us a new Gospel in terms , who , I hope , in sense do mean better than they speak . § . 20. In your explication you further own the subverting sense ; viz. That Christs perfect Righteousness is made the Righteousness of Believers ( forma dat nomen ) and is accordingly judged , esteemed and reputed theirs , being by free Gift made theirs to all ends and purposes , whereto it would have served , if it had been their own , without any such Imputation , Donation or Communication , and God dealeth with them accordingly . ] Ans . This is plainer dealing than we had before . If this were true , 1. We are as righteous as Christ . 2. We may deny that ever we were sinners ; for had we done all this our selves , that is , kept the Law perfectly from first to last , we had never sinned . 3. We had never deserved punishment ; 4. Nor needed a Sacrifice ; 5. Or a Pardon ; 6. Nor should we , during the time of our unregeneracy , have been left under spiritual death , or at least , after believing , be left under remaining sin , and a body of death ; 7. Nor have been penally deprived of any help of the Spirit ; 8. Nor of any Communion with God ; 9. Nor so long be kept out of Heaven , or the Reward ; 10. Nor ever have been corrected ; 11. Nor ever had need of Word , Prayer or Sacraments for the helping us to renewed Pardon ; 12. Nor ever have died and rotted in a grave ; 13. Nor would the Magistrates Execution of Justice on us for our crimes be owned as Gods Justice . 14. All men wou●d have the same degree of Innocency and Holiness . 15. It would have been a wrong to us , when we had perfectly kept the Law of Innocency , to suspend our right to Pardon and Salvation upon new Conditions in a new Covenant . 16. We having perfectly kept the Law of Innocency as to the death , as soon as we believe , cannot be under another Law of the Redeemer that hath the true uses of a Law. 17. Our own actions besides Christs ) are not capable of Reward or Punishment . 18. All the Texts of Scripture that mention inherent or practical personal Righteousness , would contradict our imputed Righteousness , or make us supererogate , and be more than perfectly righteous . 19. We need not fear that any new crime should diminish our Righteousness which is perfect , and can neither increase or decrease . 20. Whether we should not be as righteous on Earth ( even under Davids or Peters sin ) as in Heaven ? and whether we should be Deified by being divinely righteous , and justified by Gods Essential Righteousness , as Andr. Osiand●r taught , I leave to be considered , as you further explain your self . So much to your Epitome , which if I wrong you by judging it all your own , it is long of your self that own it as aforesaid in the gross : If the Dr. be wronged , it is by you , and not by me . § . 21. In the conclusion you do no more peaceably than provedly pronounce us in a manner agreed , enumerating the particulars in which we consent : But I have told you wherein we are not agreed in words , nor in sense , if those words be not mis-used , whatever we are in latent sense . I still grant that Christ suffered , yea and obeyed , in some sort , in our stead , though not in our person , Civil , or Legal , so as that we are Legally reputed the doers of it by or in him : And that his assuming our Nature , and being the second Adam , a voluntary Sponsor and Mediator , was a necessary reason of the application of the fruits to us ; and that we are as certainly and happily justified and glorified , as if we had been the doers and satisfiers our selves ( so many as are saved ; ) But not on the same reasons , nor in the same method or manner of conveyance : Nor when in judgment we are accused as having sinned and deserved death , can we deny it , & plead that we were innocent by another , or by imputation , as we should have been , had we been innocent our selves : But we must plead pardon , and a free gift of life , through the merits , satisfaction and intercession of a Saviour . § 21. And to all before said , I may add , That they who account all the Laws obligations on each person to be fulfilled by Christ , ( and not only satisfaction given for our not fulfilling them , 1. Must suppose that one person of Christ to have been Legally as many persons as he died for ( or justifieth : ) For the Law laid as many distinct obligations on them , as they were persons , and laid them only on their persons . It said , Thou Adam , Thou Eve , shalt personally obey perfectly , or die : And the Law of Nature , and of Moses said in sense , Thou Solomon , Thou Manasses , ( and so of all others ) shalt do all things commanded , and not sin . Now that in all Christs Obedience he was Legally and imputatively so many several persons , Adam , Eve , Solomon , Manasseh , and so that none of these broke Gods Law , I find not in the Scripture . If you say , Adam was Legally as many persons as are born of him in sin , I deny it : He was the Root of all his Posterity , and they were in him seminally and virtually , but not personally , actually , or imputatively : But by one mans disobedience , as their Root and Cause , many are made sinners : And by one mans obedience , as the Root and Cause , all Believers are made righteous . It is enough that one Saviour and Mediator in a third person of his own did and suffered that which by its merits and value ( as attaining the Ends of the Law and Government ) procured our deliverance from a necessity of perfect obeying as the Condition of Life , and from guilt and misery , and is become the Root , Head and Donor of Grace and Glory . 2. And if ( as you say ) it be the very thing that is imputed to us as ours , to all intents , as if we had done it , why have you not told us , whether it be all that Christ did , or but some ? and what ? and how from Scripture you prove the distribution ? and whether we have not thus , a Righteousness , which is both too much , and too little . I. Too much : For we were not obliged by the Law to be born of a Virgin , by the Holy Ghost , to fast forty days , to turn Water into Wine , to cast out Devils , to heal all diseases , and raise the dead , to inaite the Gospel , and send out Apostles . &c. If you say that so much only of Christs Obedience is in it self our own , as we must else have done our selves , I ask the proof of the limitation . And II. Is it not then too little , if it must be the Idem , and not the Aequivalens ? For some of us are bound to the Offices of Parents , and some of Husbands and Wives , some of Servants , some of Magistrates , some of Souldiers , some to actions proper to the sick , to the old , and other conditions which Christ was never in : We are bound to mortifie our sinful lusts , to pray for pardon and grace , to receive a pardon offered , to yield to the mortifying motions of the Spirit , &c. which Christ was not capable of . It was enough that he undertook all that was fit for him , and necessary by equivalency to satisfie , and merit a free gift of grace and glory for us , and that he performed the undertaken conditions and duties of all that Law which was laid on him ; without doing all the same things which were laid on us . § . 22. And one thing more I desire you to note , which Grotius de satisf . hath minded us of , viz. The great difference that there is between the case of a Rector and a Creditor , and between a Subject and a Debtor , or a Debt of Obedience or Punishment and a Debt of Money : For the name of Debt occasioneth some men to run the similitude of a Creditor and Debtor beyond the bounds . The Law requireth not a Debitor pecuniae , 1. To pay the very same individual money which he borrowed , but the same sum . 2. Nor to pay it by his own hands . But the Law of God obligeth every Subject to every individual act which it commandeth . 2. And obligeth every man to do it all in his own person and not disjunctively by himself or a Vicar . That Christ is limitedly and only to certain ends and uses a Vicarius poenae in the person of a Mediator , is not because the Law as made to Adam required or accepted it , but the Lawgiver as above his Law. The Law that bound Christ is fulfilled ; but the Law that bound Adam and every man is not fulfilled unless that same man do himself all the same things which it commanded him . § 23. I conclude all with these professions of my opinion of all these Controversies . I. I believe that the Libertines ( commonly called Antinomians ) whose Doctrines I have in many Books opposed , do use those ill Notions , and Methods which on pretence of magnifying Christ and free grace , do by plain consequence wrong Christ and Grace , and Subvert the Gospel , and should rather be thence denominated , than from their denying the Law. ( The Law of Innocency as a Covenant , and of Moses as Jewish being truly ceased . ) II. I believe that yet most of those that thus err in notions , are not so bad in their Judgment of the matter it self as their words import ; but that want of Skill in Terms and Method hath seduced men of dull wits , slight popular studies , and undigested thoughts , to speak worse than they think , and had they more exact distinguishing and expressive Skill , they would shew that they mean mostly as others do . III. I believe that unskilful contending with the Papists hath occasioned all this , while in the heats of Controversy men bend all their wits to disgrace the Doctrine of their adversaries , not fearing enough unsafe expressions and contrary extreams while they seem to serve their present turn : And then departing from Scripture terms as necessary to set their hearers far enough from their adversaries , are next carried into a multitude of new made articles or notions , contrary also to Scripture sense , when they have once thus left the words . IV. I believe that most honest , plain , less learned Christians , and the throughly studied and learned Teachers , agree in the true sence of the Doctrine of Justification which the half studied contenders make to seem more difficult than it is , and muddy it by their unlearned questions and words . That is , all plain Christians hold , that [ Christ God and Man is our only Saviour who obeyed , suffered and interceedeth for us , as a Mediator , and is become as redeemer the Lord of all , even of Nature , Grace and Glory , and hath merited , purchased and made a Covenant and Law of Grace , that whoever believeth in him shall not perish , but have everlasting life ; offering his Grace to all , and effectually giving it to some ; And that as our King and Lord Redeemer he governeth us by this Law , and requireth Faith and Repentance of all that will be pardoned , and sincere obedience to the end , of all that will be glorified ; and as he pardoneth all past sin at our Conversion , so to those that believe and sincerely obey him , he pardoneth all their following sins ; and as he maketh them righteous by giving them his Spirit to perform the conditions of pardon , adoption and Salvation , and by forgiving all their sins , and freely giving them right to life Eternal , for the sake of his Sacrifice and Merits , so he accordingly virtually justifieth them by his Covenant , and so esteemeth them , and will so use them , and will so judge them finally by his Sentence hereafter , and will receive them as so justified and adopted to his Glory . ] This all agree in till wranglers trouble them ; and this much is enough . FINIS . A Defence of Christ , AND Free Grace : Against the SUBVERTERS , Commonly Called , Antinomians or Libertines ; WHO Ignorantly Blaspheme CHRIST on Pretence of extolling Him. IN A DIALOGUE Between An Orthodox Zealot , AND A Reconciling Monitor . WRITTEN On the occasion of the reviving of those Errours , and the Reprinting and Reception of Dr. Crispes Writings , and the danger of subverting many Thousand honest Souls by the Notions of Free Grace , and Justification , mis-understood and abused by injudicious , unstudyed , prejudiced Preachers . By RICHARD BAXTER . London , Printed for Tho. Parkhurst at the Bible and Three Crowns , at the lower End of Cheapside , near Mercers-Chapel , 1690. TO THE READER . A POSTSCRIPT to the Second Book . SInce the Writing of all that followeth , I have seen the New Edition of Dr. Crisp's Sermons : There are prefixed to it , twelve Reverend Names , Mr. Griffiths , Mr. Cockains , Mr. Chancys , Mr. Howes , Mr. Alsops , Mr. Nat. Mather , Mr. Increafe Mather , Mr. Knowles , Mr. Powels , Mr. Turners , Mr. Bures , & Mr. Gammons . The Preface is Mr. S. Crispes invective against me , unnamed , with the Citation of some Preachers Words as contrary to mine . I must desire those Conformists that will write the next friendly debate , and will charge Heresy on the Non-Conformists , that they will lay the charge on none , but the guilty ; and that they take not all whose Names are prefixed to be of the judgment of Dr. Crispe ( a Conformist ) : For I am past doubt , that Four or Five of them are against it . If you ask , why then did they give their Names to be hanged up like a Sign before the Door of a House of Seduction , it 's like they have something more to say for it than I know of : But their Words shew you that they only testifie the Sermons to be the Drs. own . They are men of Peace , and inclined to gratifie others in attesting a truth , and I suppose , intended not to promote untruth by it . But I see the corrupting Design is of late , grown so high , that what seemed these Thirty Four Years suppressed , now threatn●th as a torrent to overthrow the Gospel , and Christian Faith , and to deny the tru● Office of Christ as Mediator and his Grace and Righteousness , by seeming ignorantly to extol them ▪ And Satan designeth to make us a common scorn to Papists and Malignants , by the palpable grosnes● of such mens undeniable Errours . And therefore I dare neither give them my Name , nor be silent in such a common scandal and danger , while I can speak and write . It offendeth me that I must but briefly name their errours , instead of a large confutation of them , while the whole Scripture is against them ; but I have done it oft largely , which they will not answer . And the Booksellers will Print no Books that are large and insensible of our danger , think th●y are but few that need it . One errour the Preface addeth to the hundred ▪ which were it a truth , would carry the cause for them , and bring me to a recantation , viz. That Christ and the Elect are one and the same Person . It is not a Relative personality that is the question ; for so Christ himself had many Persons , as one and the same man may have the Person of a Father , of a Husband , of a Master , of a King , &c. But it is Physical or Substantial Personality , which Mr. Crispe saith , is more than natural , we being one Spirit , and Bone of his Bone , and Flesh of his Flesh ▪ And if this be so , I shall grant that we are as righteous as Christ , and Christ now in Heaven ( and n●t on the Cross only ) is guilty of all our sins , and was indeed as they call him , the greatest blasphemer , hater of God , adulterer , &c. in the World. But 1. If all the Elect be really many distinct Persons , t●en , either Christ must be also as many dist●nct Persons , or not be the same Person with them a●l , or any of them . But the Elect are many distinct Persons , and shall be so for ever : Peter was not Paul or John : They do not the same Acts : They be not guilty of the same numerical sins : Every man shall answer for all that he hath done in the Body , and not for all that all others of the Elect have done . All the Elect shall not sit on the twelve Thrones , as Ap●stles : All did not Preach the Gospel as Paul did , nor Persecute as Paul did : Overthrow distinct i●dividuation here or in Heaven , and how dismal will be the consequence ? And here , will not each man have right to anothers House , Wife , Food , Goods , if they are but one Person ? To be one in Spirit , is no more to be one Person , than seeing by the same Sun-light maketh all Lyes to be one Eye . For the Spirit is not our personality . And if you make Christ to be many Millions of Persons , where is his Vnity in himself , or with any . 2. If Christ and the Elect , be all one , and the same Person , then the Elect are really God himself : For the Person of Christ , is God : These men are unfit to confute the Schools who have long maintained that the very human nature of Christ , is not a part of his Person , but an accident of it ; because he is but one Person , which is the second in Trinity from Eternity , and is God ( of which see Derodon de Supposito . ) And if we are all one God , then God suffers when we suffer , and God judgeth himself when he judgeth us : May not Men pray to such then , and Worship them as Gods , and Trust in them as Gods ? Is not this Idolatry worse than Image-Worship , or than Anti-christianity ? 3. If Christ and the Elect be one and the same Person , then Christ sinneth when ever they sin : And Christ suffered for his own sin , even that which he by them committed : And then he pardoneth his own sin ; ( or who pardoneth him ) ? But all this is false . 4. And it would follow , that all the Elect are Mediators to themselves , and dyed for their own sins , and pardon their own sins , and justify themselves , and believe in themselves , and save themselves . 5. And are all Christ's threatnings against himself , which are against us ? Doth Satan overcome him , when ever he overcometh us ? Is his Law made for himself , that is made for us ? Doth he command a Father to correct Christ , when he commandeth him to correct his Children ? Doth the Magistrate hang Christ when he hangeth a Malefactor , tho' Elect , ( that sinneth by surprize . ) 6. Where there are divers Bodies , and divers Souls , and divers Vnderstandings , and divers Wills , there are divers Persons : But of all these , in Christ and us there is a diversity . I believe that the Vnion between Christ and the Glorified , will be neerer than we can well now conceive : But not such as will make us one and the same Person with Christ . I have read in Phanatick Fryers , such as Barbanson , and Benedictus de Benedictis , and in Gibienf the Oratorian , of our Deification , and being Goded with God , and that it is the only perfection to know no being but God : And I have read of such Heathen as Worshipped Demon-Gods , that once were men . And it is the top of the now prevalent Bruitism , or Sadducism , to believe that all Souls are but one God , and as Candles that are individuate by the Oily Matter , when extinct , are all one in the common Air ; and that there is nothing but God and Matter . But I hope few good Christians will so far lose the knowledge of themselves , as to take themselves to be the same Person with him that is God : Angels forbad John to Worship them , tho' he took them not for God. Do those Churches exercise Discipline upon such as are one Person with Christ ? Do they Excommunicate Christ for sin ? No wonder that Dr. Crispe chargeth David as speaking untruth , for complaining of his sin , and Gods displeasure ; tho' John says , He is a Lyar that saith he hath no sin , and all God's Saints have profess'd Repentance ; but I read not that Christ did ever Repent of sin . I doubt some will think that I feign Mr. Crispe to say what he doth not , his words are these : First , He accuseth me as saying [ To say our Union with Christ so makes us Flesh of his Flesh , that we are the same PERSON with Christ ; this is so gross , that I will not bestow time to confute it . ] He answers [ Nor cannot as long as that Text is in our Bibles ; we are Members of his Body , of his Flesh , and of his Bones , Ephes . 5 — God saith , He that is joyned to the Lord , is one Spirit ; which is more than a Political Member , or a Natural Member either . ] I believe that it is more than Political , but not such as maketh us one Person with Christ . Andrew Osiander , is condemned by Protestants for feigning that the Essence of God is our Righteousness . Nestorius was condemned by General Councils , as supposed to feign Christ to have two Persons : What would these Councils have judged of them that feign him to have Million of Persons , or Millions , to be all one Person with him ? As to Mr. Crispes Epistle , it calleth more for Pitty , than Confutation : He pretendeth out of his Notes , to tell what I Preached at Pinners Hall , Jan. 17. 1673. and Aug. 11. 1674. ( so long since . ) And he begins with a gross untruth , that I said , [ A mans first believing is by external Arguments , not by the Operation of the Spirit , but his after believing is by the Spirit . ] I do not believe that the man purposed to lye , but trusted h●s false Ears , and Notes . The World knoweth how voluminously I have written to the contrary : Never such an Opinion came into my head : But contrarily I have copiously proved , that even common Faith , much more the first justifying Faith , is the work of Gods Spirit : My Catholick Theology , proveth it all at large . I doubt not but both first and second Faith is by Scripture Argument ; but never dream'd that it was not the Work of the Spirit : Indeed I find few of his accusing Notes , that be not falsific●tious by his defective or patcht Recital . I am sorry that he hath wronged the Memory of such good men as Mr. Fowler , and Mr. Cole , by telling the World how unstudied , and yet how confident they have been in some points . But he did worse in citing Dr Manton , that incurr'd their Censure for defending me in that very Pulpit , where he saith I Preach'd against such accusers as he ; and was wholly of my judgment . And reciting Arch-Bishop Usher , who perused my Confession written against the Antinomians , and altered not a word in it , before I published it ; I got him and Mr. Gataker to read it ( and it was the last Work that Mr. Gataker did in the World , as his Epistle and his Sons shew . ) Had the Prefacer read but that one Book , my Confession . written in 1655. and there the explications of the Co●troversies , and the many score plain Texts and Arguments , and the hundred Testimonies of Synod , and Protestant Divines , for the Doctrine which I defend ; and specially if he have read my Explication of all these Controversies , in my Catohlick Theology , and Methodus , and Dispute of Justification , and of Justifying Righteousness ; and yet h●d call'd for an answer to Mr. Cole or Mr. Fowler , I should have told him that he , and such as he , are too hard or deaf for me to answer . But he impertinently citeth other men , that say , we are justified by Free Grace , and the Righteousness of Christ , and not by Works ; as if he would falsly intimate that I deny it , when I neither trust to , nor know any Righteousness that is not meerly subordinate to the Rig●teousness of Christ ; and take his Righteousness Habun●l , Active and Passive , to be the only and perfect Meritorious Cause of our Justification , and Salvation of Grace and Glory : And I wonder not , that Paul counted his own Righteous●ess by the ●aw to be dung in compa●ison of being found in Christ , having his Righteo●sness . But I abhor the opinion , that C●rist's Righteousness given us , is all without us , and none within us , when Christ dwelleth in us ; as if 600 Texts of Scripture were all false , that speak of the necessity of an inherent and act●ve Righteousness . I abhor the opinion of any works necessary to Justification or Salvation , or to any common Blessings in the sense of Paul ; such as make the reward to be of Debt , and not of Grace . I think few men living , are less tempted to magnify or trust to any worth of th●ir own , than I am . I look not for a bit of Bread , or an h●urs Ease , or Life , or the Pardon , or Acceptance of one Duty , or of my Holiest Affections ( so faulty are they by their great Imperfection ) but meerly from the Free Grace of God , and the Merits and Intercession of Christ . But should I take all for Errour that this Preface reciteth as such , and all for truth that Dr. Crispe and such men write ; I should look for wiser men than him or Mr. Cole , to Anathematize me , rather as an Anti-Gospeller , than a meer Antinomian . And I am the sorryer for the prefixing of t●e Twelve Reverend Names , when I find by their Epistles that they had read this Preface , so full of false Citations and gross Errour , and say not a word against it , nor against such a Book . Mr. Cockain , in his Epistle , directing it to them that live Godly in Christ Jesus , t●lls them , that the Kingdom of God within them , shall never be shaken ; and the Divine Nature that hath swallowed them up , shall for ever satisfy them with variety of Contentments . And is not that ours which is within us ? And is this Kingdom and Divine Nature , nothing but that which Christ did without us , imputed to be done by us ? And if this be no subordinate Righteousness , what doth the word signify so many hundred times used in the Scripture ? Let them but grant Justification by Faith , and let them assign Faith what Office therein they can reasonably imagine , without flat denying all Pauls Doctrine , and they will confute Dr. Crispe . Say but that Faith is imputed to us for Righteousness , and give not the lye to Paul , and sure we shall be reconciled . But if they will tell us that by Faith , Paul meaneth not Faith , but Christ's Righteousness ; they must prove that they have more than a Papal Power to make God's Word , by making the Sense , when God maketh but the Letter , before we can renounce the Scripture and believe them . And yet , if they will expound Imputation soberly , we shall grant them the matter ( that Christ's Righteousness is accounted to us of God , as the only Meritorious Cause of our Justification and Salvation ) tho' we believe that by Faith , Paul meaneth Faith. But if they still say , that by Faith is meant only the Object of Faith , and not the Act ; could we but get them to forbear Anathematizing Men for being so Learned , as to understand English , we might yet hope at least , to keep the flame of their Zeal out of the thatch within the Chimney ; by telling them the difference between the Object of Faith , as such , and the person that is the Object , otherwise considered . In real Existence , Christ , tho' not yet believed in , is the sole meritorious Cause : But it is only in esse cognito , that Christ is the Object of Faith. And School-Boyes that have no damnable Learning , may teach these confident men , that the Object as an Object believed , is the very form in specie of the Act of Faith : It is an Act without it , but not this Act , viz. the Christian Faith. As sin in esse reall is damning , but in esse cognito objectivo , it is the form of the Grace of Repentance ; so is it here . But if they will grant that by Faith is meant Faith , and not say that Paul condemneth Justification by Faith , as being but Justification by Works ; let them but tell us , how it justifieth : I say not efficiently at all ; but only as a meer receptive qualification : If they say as an Efficient Instrument , they give it much more than I do ; and lay it on the Act or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere , as they speak : For , what else is the Instrument ; I hope they mean not that Christ and his Righteousness is but the Instrument : But of this , more after . I thought it meet to have recited many hundred Texts of Scripture , which they directly contradict , which good Men should rather believe than them : But if the Reader will peruse my Confession , he will find it there done already . And I thought it necessary to commend the good Lives of many of them ( excepting the Schism and Vnrighteousness that Faction doth involve them in ) lest the Grosness of their Verbal Errours , which come from unskilfulness in Words and Methods , should tempt many to judge of the Men by their Words , and Opinions ; and should harden the malignant to justifie all their hard Censures and Vsage of the Non-Conformists for their sakes . And yet Mr. Crispe is one of my sharp Censurers , for charitably excusing Men from lesser Errours than his own ( while he falsifyeth my Words about our difference with the Papists . ) I have said oft , and long agoe , that I cannot be so harden'd against God's miraculous Judgments in New-England , on Mrs. Hutchison and Mrs. Dyer , and the Case of their Governour , and Mr. Wheeler , recited by Mr. Weld , in his Book , called , The Rise and Fall of Antinomianisme in New-England , as to depise those with the Scripture , to bear Satan seeming an Angel of Light or Righteousness . I once more counsel them that are prejudic'd against my Writings , to read Mr. Bradshaw ( an Independant ) of Justification , Mr. Truman's Grand Propitiation , Ant. Watton de Reconciliatione , Mr. Gataker against Saltmarsh , and on Lucius and Piscator . Ben. Woodbridge ( the first Graduate of the New-England Colledge , ) Mr. Thomas Warren , Mr. Hotchkins , Mr. Gibbons of Black-Fryers , his Lecture at Giles , Placeus in Thes . Salmuriens . Testardus , Codurcus ; but above all , Vinc. le Blancks Theses ; and the Breme Divines , S. Charles Wolsley of Justification , and the foresaid Book of Mr. Weld a New-England Congregational-man : The Subject of which , I suppose two or three of the Twelve Epistlers ( the two Mr. Mathers , if not Mr. Chancy also ) will give you a truer Account of , than Dr. Stubs ( a man miserable in life and death ) did do . Once more I conculde , that if Christ was one Person with the Elect , before they were men , he was one Pe●son with these that were no Persons : If he were one Person with them , before their Conversion , he was one Person with Millions of wicked men , and slaves of the Devil , and the haters , and persecutors of Himself , and of Holiness . A●d seeing they hold that this Vnion is not dissolvable , do they not feign him now in Heaven to be one Person with all the Elect wicked sinners on Earth ? I still say , I will not lose my Charity as to the Persons of these blind Zealots , and unskilful Talkers : But how conscionably soever they live , it is no thanks to their ungodly unchristian Doctrine . If they prevail to make England believe that elect wicked Infidels are as righteous as Christ ; and that it is impossible that any sin should hurt them , or that any Prayer or Duty should do them any good , ( the express Words of Dr. Crispe ) and that to intend their own good by any , is to wrong the Free Grace and full salvation by Christ ( with the rest like this ) : I should have more hope of the Turks and Heathens , than of that Land that receiveth and practiseth these Principles , notwithstanding Mr. Cokain's Benediction to those that practise what this Doctor taught . The God of Truth and Mercy , save a poor Nation from the extream Factions that run deeper daily into the guilt of Impenitency and doleful Divisions ; and let not sober Peace-makers mourn in despair , over a hopeless Generation of self-destroyers , as having laboured for Peace in vain . Jan. 15. 1689 / 90 A further Advertisement to the READER . HE that will know whether I rightly cite Dr. Crispe , must read his own Books , es●ecially , Lib. 2. Serm. 3 , 4 , 5 , 6 , 7 , 8.15 . and Vol. 1. Serm. 9 , 10 , 11. He is so large , that I must give you but a Taste of his Doctrine , in his own Words . Vol. 2. Serm. 3. pag. ( Edit . 1644. ) 88 , 89 , 90. It is Iniquity it self that the Lord hath laid on Christ . — It is the Fault or Transgression it self — To speak it more plainly , Hast thou been an Idolater , a Blaphemer , a Despiser of God's Word , a Trampler on Him ? Hast thou been a Despiser of Government , a Despiser of thy Parents , a Murtherer , an Adulterer , a Thief , a Lyar , a Drunkard ? Reckon up what thou canst against thy self , if thou hast Par● in the Lord Christ , all these Transgressions of thine become actually the Transgressi●ns of Christ , and so cease to be thine , and thou ceasest to be a Transgressor , from that time they were laid on Christ , ( which he oft saith , was before we were born ) to the last hour of thy Life : So that now thou art not an Idolater , thou art not a Persecutor , a Thief , or a Murtherer , ( Why will not our Judges believe this , but hang innocent Men ? ) Thou art not an Adulterer , thou art not a sinful Person , ( Why did Christ then justifie the confessing Publican ? ) Reckon what Sin soever you commit , when you have part in Christ , you ARE ALL that Christ was , Christ is ALL that you were , 2 Cor. 5.21 . mark it well : Christ is not himself so compleatly righteous , but we are as righteous as he was : Nor we so compleatly sinful , but Christ became , being made sin , as compleatly sinful as we : Nay , more ; The righteousness that Christ hath with the Father , we ARE the same righteousness ; that very sinfulness that we were , Christ is made that very sinfulness before God ; so that here is a direct Change : Christ takes our PERSONS , and Conditions , and stands in our stead ; we take Christ's PERSON and Condition , and stand in his stead : What the Lord b●held Christ to be , that he beheld his Members to be ; and what he beheld the Members to be in themselves , that he beheld Christ himself to be . — Christ himself is not more righteous , than this Person ; and that Person is not more sinful than Christ was . Pag. 91 , &c. He at large striveth to prove that it was not only the guilt of sin , or the Punishment that God put on Christ , but the very sin it self . So p. 108. ( Having well proved , that Imputation signifieth not , That God lyed , or mis-reckoned , but only reckoned that to be , which truly is : He saith , [ That Christ became as really and truly the Person that had all these sins , as he that did commit them really and truly , had them : ] Read more , Serm. 6. pag. 139. There is not one Passage of Scripture that speaks of imputing our sins to Christ . Vol. 1. Serm. 10. pag. 242. For ANY HURT that such sins can do to us , it is not possible ; for Christ hath made satisfaction . pag. 239. Tho' sins be committed , there is no peace broken , because the breach of peace is satisfied in Christ . p. 234 , 235. That they are to do , they are not to do it with ANY EYE to their own Advantage , that being already perfectly compleated to their hands , before they do any thing : But with an Eye to glorifie God , and to serve their Generation . And page . 236 , 237. he is large in threatning them that pr●y or do any thing for Life , or furthering our Salvation , Do this , and live ; being the Voice of the Law , therefore we must do nothing that we may live , ( or as e●sewhere he saith ) to ●e ever the better for it . P. 230 , 231. There is n●t any Duty you perf●rm , when you have attained the highest pitch , that hath any prevalency or availableness , to produce to bring forth any the le●st Good to your selves : I say again , There is nothing you can do , from wh● 〈◊〉 you ought to expect any Gain to your selves by doing ; you ought not to seek to find in what you do , &c. — No Believer for whom Christ dyed , should have the least Thought in his heart , of promoting or advanceing himself , or any end of his own , by doing what he doth , but to glorifie God , and do good to men . You cannot propound or intend to your selves any possible Gain by Duty , &c. Why then do men plow , and sow , and trade , and eat , &c. Is it not as much against Christ to do good for others , as for my self ? Is glorifying God inconsistent with seeking to be saved ? Reader , I give thee but this Taste , to shew thee how truly I cite him in all the rest . I have Five Arguments against these Men. 1. The Essential Nature of Man. 2. The Nature of God , and his Government . 3. The Office and Work of Christ , and Grace . 4. The whole Bible . 5. The Consent of Mankind , especially Christians . The dismal Effects : 1. The confirming of Thousands in Popery , seeing our horrid Errors . 2. Hardening Malignants in Impenitency , as being but against odious Hereticks . 3. Seducing ignorant Zealots , cheated by good Words and Names . 4. Threatening the Land with uncurable Division . 5. Disaffecting Rulers against us as intollerable . To the TEACHERS of Dr. Crispe's Doctrine . THE laudable Conversations of many of you , shew , that you are not wholly v●id of Religi●n : B●t it 's no thanks to your irreligious Doctrine . It is no wonder that such men would cast out Reason from Religion ; for their Religion seemeth to be by meer instinct : But if it must be without Reason , it is hard that they will make it all against Reason . While Reason is essential to man , no wonder then if Religion meet with much Resistance ; and if , as one of Mr. Crispe's Authors saith , ( nigro Carbone notandus ) That to cause one to believe in Christ , be as great a Miracle as Christ 's Resurrection , and as great an Instance of Almightiness , as any Work that God hath made : No doubt , but it is a hard , and great , and special Work , and an effect of Omnipotency , or else it were no effect of God : For , omnis potentia est Dei est Omnipotentia . A Hand or tongue moveth not but by Omnipotency ; but all that God doth , are not equal Instances or Demonstrations of Omnipotency ; nor are they all Miracles , and as great Miracles as the Resurrection of Christ . Is not the Preaching of the Gospel a means of mens believing ? And is that as great a Miracle as Christ's Resurrection , that is wrought by so rational a means , used by man ? I am sure St. Paul used not so much to prove the Truth of Christianity from this Medium , [ some believed it ; ergo , it is true ] as by the Resurrection of Christ : Nor is every Woman or Mans Belief as good a Proof that the Gospel is true : I would not have Infidels taught to say , If God damn me for not believing , it will be for not doing that which is as great a Miracle as Christ 's Resurrection , and as great an Instance of Almighty Power , as the making of Sun and Moon , and of the World : Overdoing is undoing . But if the men that I oppose , be religious , I cannot deny but it must be by Miracle or Madness : Consider and judge . Is it any other to be for Religion , and to preach and labour , and suffer for it , if it have no Goodness in it , and will do no good , and must thus be believed ? That is good that doth good . Dr. Crispe is large and earnest in telling us , that nothing that we do , must be done to do us any good , or give us the least Gain or Advantage , nor must such a Thought come into our hearts , that we shall be ever the better for it ; for Christ hath already done all that we need . And if it do us no good , it doth good to none . To God it can do none ; if we be righteous , what do we give him . Our goodness extendeth not to him , by adding any thing to him . Psal . 16.1 , 2. And to men it can do no good , if it can do none to our selves ; for either those men be elect , or not : If they be elect , all their good was perfected by Christ , as well as ours before they were born : And it will be as great an injury to Christ , to endeavour to do them any good , as our selves : And this either to their Souls or Bodies ; for Christ hath purchased all good for both : Oh what an Antidote against Charity is here , and against doing good to all men , especially to them of the Houshold of Faith , and against feeding Christ in his Members ! But if they are not elect , these men say that Christ dyed not for them , to purchase them any good , and to do them good , is impossible ; and what a Wrong would it be to Christ , for us to pretend to do men good without him , or his purchase ? But they say , we must do it in Thankfulness , for being saved already : But what good is in that Thankfulness , when it doth no good to God or man , to our selves or others ? Is not this to trust to works ? All Acts with them are Works , and Thankfulness is an Act or Habit. And if we are never the better for Love , Thanks , and Praises to God on earth , what the better shall we be for them in Heaven ? What do these men preach for ? What do they gather Churches for ? And what do they exercise strictness for , by thier self devised terms of their Church-Communion ? What do they write for and wrangle for , while they profess that it is not to do any good , to God , to themselves , to the elect , or to the reprobate ( which undenyably followeth ) ? I know you speak for Faith , Prayer , and Holiness , and I think you pray your selves : But to what end , Christ saith , ask and have , seek and find ; Dr. Crispe saith , seek not to find : O think not that you shall be ever the better for praying , or any thing else that you do in the greatest heigth of Piety . Is Prayer only a Thanksgiving ? I knew an old Man ( one Dishforth , by Calverley near Bradford in Yorkshire ) who went among the Followers of Hacket and Coppinger , called , Grundletonians ( from the Town where they lived ) : And going for Novelty among them , they breathed on him , and he came home so transported , that he left his former way of Praying in his Family , with Confession and Petition , and did all by Extasy , and Thanksgiving , and Praise , and so continued about a Fortnight , and then returned to Humility , and repented ( himself and his Son were my Informers . ) I wonder that it is not so with all that think praying , hearing , reading , meditating , and Sacraments do no good : And all from a sottish Exposition of [ Do this and live , ] as if forbid doing any thing that we may live : And from an Vnchristian Conceit that Christ giveth us all that ●e decreeth or purchaseth , as soon as the Price is paid : And that because he freeth us from the Law ●f Works , and of Innocency , he maketh us lawless ; or is a Kin● that hath no Laws , or Laws that are neither the Measure of Duty or Judgment , the keeping of which is no subordinate Righteo●●ness in tantum ; because it is n●t as Christ's , a purchasing Price , and justifi●th not prim●rily n●r in totum : Or as if Christ comma●●ed and ●ave a Righteousness which is no Righteousness ; and that because all justifying is not making Righteous , therefore making Righteous is no Justifying , nor any part of it . It s a shame to stay to cite many ●●xts ●gai●st these men , where the whole Bible , but especially all Christ's own Preaching , and Parables , are so expresly against th●m , that I admire with what f●ce th●se men pr●fess to believe the Scripture . And I w●n●er not that some of them say , that all the w●●tt●● Word is a Covenant of Works , a●d o●ly the Spirits i●wa●d Work is the Covenant of Grace : And wh●n they tell us ( as Crispe , p. 242. Vol. 1. Ed. 1. ) That for any hurt that such sins can do us , it is not possible , for Christ hath made satisfaction . I wonder why they preach against that which doth no hurt ; and why t●ey excommunicate men for sin ; and why they scruple Perjury , Liturgies , Parish-Communion , or any Point of Conformity ; yea , why some of them will suffer rather than conform , when it is impossible for any sin to hurt them : Why do your hearers pay you for Preaching against a harmless thing ? Why make you so much Complaint against Vnreforme●ness ? Sin doth God no hurt ; it doth not the Elect any hurt by your Doctrine ; for Christ hath satisfied and born all : And the Reprobate are uncapable of good , for want of satisfaction for them . I pray you do not speak out this Doctrine to the World : If you do , I shall be glad that you are confined to your seduced ignorant Congregations . If you will tell the World , If you are elect , no sin can possibly hurt you ; whatever Murders , Adulteries , Perjuries you commit it is none of your sin , but Christs : It cannot be his and yours too ; and if not elect , you have no hope ; and if you be elect , you will be never the better for praying , considering , charity ▪ or any Act of Religion , or Justice , which you do , nor must once think to gain any thing by it : How many Converts is this like to make ? And what would such a Nation come to ? I hope few of the publick Preachers that you call scandalous , preach so scandalously as this . I have one Request to you , that if you , or any other be questioned by the judges for Murder , Adultery , False-witness , Perjury , or Robbery , you will not say as Dr. Crispe hath taught you [ I am no Murderer , Adulterer , perjured Robber , &c. It is Christ that is such a one , and not I ; it cannot be my sin , when he hath made it his ] ; for I doubt , neither the Judges or Jury well believe you : If you believe not we , ask the Judges , whether it be you or Christ that is the sinner ? I doubt it is you that will be hang'd . If you say , [ for what may not ignorance say ] That it is not at the Bar of man , but of God only , that Christ is the sinner , and not we : I Answer , Know you not that Judges and Princes are God's Officers , and that the Judgment is the Lords ; and that what they do according to his Will , he doth by them : He doth not command Rulers to hang men for a sin that is none of theirs . All mens Judgments are Nullities , that are against the fore-known Judgment of God. It is the King that punisheth when the hangman executeth : God punisheth men by Rulers , and doth it righteously . I write all this , the rather because Mr. Cokain , in his Preface , exhorteth Preachers to go on where the Dr. left : I humbly beseech them first to read and believe , Mat. 5. & 6. and 7 , 8. and 13.18.25 . and all the Sermons and Parables of Christ ; and not downright to give him the Lie , and call it exalting him : And for them that report that there are no such Words in Dr. Crispe , as I report , I wonder not while they think that lying can do them no hurt , and is not their sin , but Christs . And they that believe they are under no Law , may believe that they have no Transgression , nor Christ for them , when they had never any . And to them that talk of inherent Righteousness , as less necessary than God hath made it ; I desire them but to mark what Christ saith of it , and to remember that sin is much of Hell , and holiness of Heaven : And that Christ came to save his People from their sins , as more righteous than the Scribes and Pharisees inh●rently , and to make them a peculiar People , zealous of good Works , and holy as God is holy ; and to bethink them whether to disgrace the Building , be to honour the Architect ; and whether the ●orth , or the worthlesness of the Work , more honour the Work-men ; and whether the Cure of the Sick dishonour the Physitian : And whether to say , that my Clock or Watch will go by artificial means , or only no longer , than the Work mans-Finger only moveth it , do more honour the Artist : And whether the Psalms would so much call us to glorifie God for his Works , if all that is ascribed to his Works , were taken from his Honour . The Lord teach us better to understand that Word , that maketh the simple wise , and not to set Christ against himself , and against his own Honours , Government and Laws , A Defence of Christ , AND Free Grace , &c. Chap. 1. Prefatory . Ortho. Sir , Having my self , and the Congregation which I am Related to , been in danger of the Errours called Antinomian ; I wrote to you , to intreat you , who have done so much heretofore , to Conquer and Extirpate those Errours , to get the London Ministers , to publish their Judgments against Dr. Crispe 's Book , and such others , now Re-printed , and rising up with re-newed danger . Reconcil . You did so , and I answered you ; 1. That I thought it not seasonable , till the acceptance and success of that Book and such others , made our danger so notorious and great , as would clearly justify our Confutation : I have written on that Subject so much already , 1. In my Confession of Faith. 2. In my Apologies against Mr. Craud●n , Mr. Aaires , and others . 3. In my Disputations of Justification . 4. In my Life of Faith. 5. In my Justifying Righteousness , and there against Dr. Tully ; and my last Animadversions on Mr. Cartwright . 6. In my Cathol●ck Theol●gy , especially the five last Chapters . 7. And in my Methodus Theologiae . All which , are unanswered to this day , that I know not why I should be forward to write much more : For they that will not read this that hath been so long written , are not like to read it if I yet write more . And I am so fearful of stirring up the hidden spark of this mischief , that having written Fourteen Years ago a short Decision of a multitude of these Controversies , I suspended it , lest it should kindle New Oppositions . 2. And I told you , that we have now such publick and dangerous Controversies , about Royalty , Prelacy , Conformity , &c. that it is very unseasonable to make a noise of the Errours and Factions among the Tolerated , though they should somewhat increase by advantage of our silence , till we see what publick settlement there will be . 3. And I confess , I have an opinion that accidentally the Books which you fear , will so effectually confute themselves , that they will occasion more good among sober knowing Christians , than hurt to the ignorant professors , that will be tost up and down with every wind of Doctrine . For , 1. The whole tenour of the Bible is against them . And will not Christians read the Bible ? 2. The Divine Nature on the Soul , and all Christian Experience is against them . And will not Christians know that Work and Doctrine of Gods Spirit in them ? For Ins●ance ▪ 1. Will they that are saved from Atheism ever believe that the most Holy God is the maker of sins , yea , and m●de his own Son the greate●● sinner in the World , when the Devil himself cannot make one man a sinner , but only tempt him ●o be su●● ; yea , that God made himself ( in the second Person ) a sinner . 2. Will Christian● eas●ly believe , that our Saviour came to del●ver us ●rom sin● by making himself worse 〈…〉 becoming the greatest ha●er of God a●d G●●●ness , the greatest Infidel , Atheist , Blasphemer Murderer , Adulterer , Lyar , Thief , &c. in all the World , and consequently like the Devil , hated of God , and having a Hell in himself ? All Christians believe that our sins were laid upon Christ as to their penalty , that he was Vicarius poenae , that he suffered for us , the just for the unjust , to reconcile us to God , and that he was made for us , a Sacrifice for sin , that we might be healed by his stripes , and washed in his Blood. But what Christian can believe Dr. Crispe and his Sectaries , that Christ took not only the punishment and guilt ( reatum poenae ) but all the very sins themselves of all the Elect , habitual and actual , privative and positive , of omission and commission , and so really became the most wicked man in all the World ; and that lie saveth us from sin , by becoming a thousand times worse himself , than any of us ; when it cannot be proved that any one Devil had so great a hand in mans sin , as to make all our sins his own ? And Dr. Crispe well vindicateth God from false Imputation of that sin to Christ , which was not his : But it is by Blasphemy , making that his , which was never his , even the very sins of all the Elect. 3. And do you think any Soul that hath the Spirit of God , and readeth and believeth the Scriptures can believe this Dr. that no sin can possibly hurt the Elect , because they are fully saved already by Christ ? And that it is against Christ and his Grace , to intend our Salvation , or any good to our selves by any Duty we do , or to look to be ever the better for praying , obeying , believing , but must do all only in thankfulness , and for the good of others . 4. Do you think that a man ( not to say a Christian ) can believe that the torments of the Stone , Gout , Collick , Convulsion , &c. are no hurt , or no castigatory Penalty ? And that it is no hurt or punishment for an Elect Person to be under decays of Holiness , increase of Sin , prevalency of Temptations , the terrours of God , and loss of his Consolations , and fears of Death : He that can believe all this , may believe Transubstantiation against all the senses of mankind . A Hundred of such Instances may be named , which have so ugly a countenance , that men that loved their Souls , will be affrighted from Antinomianism , by the reading of them . And I further tell you , that too sudden and eager disputing against Heresy , doth but engage men to stretch their wits to find out what to say to defend it , and to take those for Enemys to God and them , who shame their folly . And I must confess , that tho' I am much for Ministers associations and consultations in order to Concord and mutual Edification ; I am not much for the way of deciding doctrinal Controversies by majority of Votes , remembring what Councils have done that way these 1300 Years , and how often either errour or unskilful decissions have the greater number ; so that tho' now with us , they will consent against errours ; it may be taken for a precedent for erroneous pluralities , to Tyrannize or tread down truth hereafter . Ortho. But shall we therefore let Heresy spread unresisted . Reconcil . No , But you will let it pass uncured , whether you will or not : You let not ignorance , and pride , go unresisted : But if it were not uncured , there would be no such Heresies . If all the Ministers in England subscribe a detestation of gross ignorance and pride , do you think it would cure them ? Doth it cure Atheism , Infidelity , Drunkeness , Lust , though all Preachers condemn them ? If you can prevail with these men , to read and consider but one half of that which I have written on these Subjects , instead of reviling that which they never read or tryed , you will not need to call for more Confutations of them . Ortho. But a Confutation short and newly published , will be read by those that will not read Books old and large . Reconcil . I have staid since your first motion , to see whether there be like to be any apparent necessity of any renewed opposition to this infection ; and I acknowledge , that now some necessity appeareth to me , in the new and zealous attempts of the erroneous : But God in great mercy , hath raised up many that are fitter to oppose them , than I that in pain and languishing weakness , have time little enough to meditate on my approaching change . But because the erroneous have learn'd of the transformed Angel of Light , and his pretended Ministers of Righteousness , to call their Errours , the Preaching of Christ , and Free Grace , and to say , that all they Preach not Christ , but the Righteousness of man , that wrong not Christ as much as they ; I shall by God's help attempt briefly to try , whether indeed they Preach Christ , or Preach against him ; and whether they Exalt him , or Deny him ; and whether they Preach up Free Grace , or as Enemies Reproach it . And I shall publish a brief Decision of the many Controversies of Justification , which I cast by these Fourteen Years , lest I should provoke any to revive the allay'd quarrels : But their new and earnest Attempts , do now call it out , by telling us , that this evil Spirit is again at work , and calleth us to a renewed Defence of Truth . CHAP. II. An Enumeration of the Errours which have corrupted Christianity , and subverted the Gospel . Reconcil . BEfore I give you a Confutation of the Errours of the Anti-Gospellers , I will promise these two things : 1. I will here give you a Catalogue of their Errours which I am Confute . 2. I think it needful to caution you , what to think of the Persons , that you Censure them not too hardly , tho' the Errours as worded , be very great . I. And 1. As the general Fault of their Errours , is the confounding of things which greatly differ ; so by this , they corrupt the Doctrine of Adams Communication of sin and guilt to his posterity , and thereby raise more dangerous Errours , They feign , that God made a Covenant with Adam , ( and all his Posterity say some , as in him ) that if he stood , God would continue him and his Posterity ; and if he fell , God would take it as if all his Posterity then personally , sinned in him ; and so , that either we were all then personally in him , or God by Imputation would take us to have so been : And so that God's Covenant and Imputation , made Adams sin , ours , further than it is by natural propagation ; not truly distinguishing between our being Personally in him , and being but Virtually , and Seminally in him : And feigning God to make Adam not only the Natural Father and Root of Mankind , but also Arbitrarily , a Constituted Representer of all the Persons that should spring from him ; and so that God made them sinners , that were none , and that , before he made them men . II. Whence they infer , that Christ was by Gods imposition and his own sponsion , made the Legal Representative Person of every one of the Elect taken singularly ; so that what he did for them , God reputeth them to have done by him . III. Hereby they falsly make the Person of the Mediator , to be the legal Person of the sinner , and deny the true Mediatorship . IV. But they cannot agree , when this Personating of the Elect began : Some say , It had no beginning , but was from Eternity ; because Election was from Eternity , and we were Elected in Christ ; and so were Persons from Eternity in him . V. Others say , That it began at the making of the World , Christ being then the first of Gods Works in a Super-angelical Nature , emaning from the Divine , which contained all our Persons in it ; as the Beams are of , or in the Sun. VI. Others say , that this Personation began at the giving to Adam the first Law or Covenant of Innocency , and that Christ was a person in the Bond or Covenant : And that the meaning of it was , Thou or Christ personating thee , shall perfectly Obey ; or Thou or He shall Die the threatned death for Sin. VII . Others say , that this Personation began at the making of the Promise , Gen. 3. of the Se●d of the Woman , &c. And so , that Christ personated none under the first Covenant . VIII . Others say , that it began at Christs Incarnation , when he took the Nature of Man , and therewith all our Persons . IX . Others say , that it began on his Cross , or at least , at his Humiliation , and that he only suffered in our persons . X. Others say , that it begins at our Believing and our Union with Christ by Faith ; and then he by Union personateth us . XI . They deny Gods Covenant or Law of Innocency , that required our Personal Obedience , as the condition of Life . XII . They forge a Law that God never made , that saith , Thou , or thy Surety , shall Obey Perfectly , or Dye . XIII . They falsly say , that God justifyeth none that are not really or imputatively perfectly Innocent , Obedient , and such as never Sinned , but kept all that Law. XIV . They confound Gods Covenant with Christ as Mediator , imposing on him his Mediatorial part , and the Covenant of the Father and Son , with faln Man , imposing on them the terms of Recovery and Life . XV. They hold that the first Law ( and some of them also Moses's Law ) is done away as to all the Elect , but is still in force to all the Reprobates , and was in force to Christ : But whether it bound him to Obedience as our Representative antecedently to mans fall , or only consequently , they are in their confusion at a loss . And they hold that its curse and penalty sentenced after the fall by God , fell on all the Reprobate and on Christ , but none of it on any of the Elect , as having been suffered by Christ fully for them . As I have said , The promissary part of that Law ceased , and so did the condition of the promise , by mans sin making it impossible ; but the threat did transire in sententiam : And if Christ was antecedently in the bond of Obedience for us , he was bound not to Eat of the forbidden Tree , and bound to dress the Garden , and bound to take Eve for his Wife , &c. which are all false . If he were bound by it as our representative after the fall , it bound him when it ceased , and bound not us , which is false : And therefore it was only the Law of perfect Innocency anew imposed on himself , by the Mediatorial Covenant that bound him . And if the Penal Sentence and Curse , be Executed on all the Reprobate , then it is not ceased : And then it must be a Penalty , and that Curse , even on the Elect before they believe , because till then , they have no part in Christ . And after they believe , they must bear part of that Penalty , called a Curse , which was fixed , and not reversed and pardoned ; that is , The privation of those degrees of Grace , Peace , and Joy , which they should have had if there had been no sin : The Curse on the Earth , Sorrow in Child-bearing , and Death : These cease not now to be Penals , but are Sanctified Penalties . A Curse turned to a Blessing ; an Evil made a Medicine to our good ; Correction is truly Penal , tho' profitable ; Christ suffered to attain his own Ends , and not to cross them , His Ends was not to free the Elect from his own Government , or Correcting Justice . XVI . They affirm , that the Covenant is made only with Christ , for us , but not with us : As it God made none with man , and Baptizing and Christianity were not Covenanting . XVII . They feign God to have made an eternal Covenant with his Son ; that is , God imposing on God , the Law of Mediation . XVIII . They most dangerously affirm , that Christ took not only the punishment of our sin , and that guilt , or Reatum poenae , which is an assumed obligation to suffer the punishment deserved by us , ( to be Vicarius poenae ) but all our very Sins themselves : the very Essence of the Sin of all the Elect ; the Reatum Culpae : So that , tho' he never did sin himself , yet all our sins , habitual and actual , positive and privative , of commission and omission , became truly and properly Christs own sins : And so , that he was truly judged a hater and blasphemer of God and Holiness , and the greatest murderer , adulterer , thief , lyar , perjured Traytor in all the World , the sins of all the Elect being truly His sins . Of which Dr. Crisp is positive and large . XVIIII . They say , that God laid these sins of ours on him , and made him properly sin for us , and not only a Sacrifice for sin : And so , that God is the Maker of the greatest Sin. XIX . They say , that Gods Imputation being truly but the accounting one to be what he is ; had not God made him a Sinner , his imputing or reckoning him such , had been a Lye ; which is true , tho' they nifer Falshood from it , taking Imputation of Sin , strictly for a true Estimation . XX. They that make this Imputation to be before the Incarnation , make God to make himself this great Sinner ; that is , Christ while he was meer God : And so make us a wicked God. When Satan can but Tempt us to sin , and it s not proved that any one Devil is guilty of all mens sins , they make God guilty of all ; yea , they that lay it on Christ only after his Incarnation , lay it on him that is God. XXI . They that feign Christ to have personated us in his first Covenant of Redemption , make us by him , to have Covenanted to Redeem our selves , and to do the Mediator-work . XXII . They feign Christ to have made such an Exchange with the Elect , as that having taken all their Sins , he hath given them all his Righteousness ; not only the Fruit of it , but the Thing in it self : So that they are as perfectly Righteous as Christ himself , and so esteemed of God. But here they differ ; 1. Some say we have only all his Passive Righteousness : Some say also all his Active : 3. Others also all his Habitual : 4. Others , all his Essential Divine Righteousness ; and so are Goded . XXIII . This perfect Righteousness , they say we have at least from the time of Christ's death , before we were born , or had any personal Beeing . XXIV . Hereby they must needs feign Christ , and us to be one and the same Subject ; or else the same Accidents , Habits , Acts and Relations to be in divers Subjects , still the same , which is a contradiction . XXV . Hence they say , that the elect have no sin , because it is all Christ's , and cannot be his and theirs also . XXVI . They say that Christ having perfectly done the Work of a Saviour , we are perfectly saved , and want nothing necessary to Salvation . XXVII . They say all sin past , present , and to come , are pardoned , even that not committed ( that is no sin . ) XXVIII . They say , that it is not possible that sin can do an elect Person any hurt , Christ having been a perfect Saviour from it all ; so Dr. Crispe . XXIX . They say , that no Prayer , or Duty , or Act of Man , can do us any good , or further our Salvation , Christ only having done it already for us : so Crispe . XXX . They add , that to pray , hear , read , obey , or do any Duty , as a means to our own Good , or Salvation , is to sin against the Free Grace of Christ : But that we must do it , 1. In thankfulness to Christ , that hath saved us . 2. And for the good of others . As if it were not as injurious to Free Graece , to seek other mens Salvation as our own ; or we might not do good in love to our selves , as well as to our Neighbours : Or , as if we ought not to plow , sow , labour , eat , drink , build , &c. for our good ; beca●se Christ is all : By this it seemeth , that Dr. Crispe did not p●each or write his B●oks to do any good ; because he took that to be a denyal of Christs Grace . XXXI . They say , that under Moses Law , David and the Elect , were not pardoned , till they had sacrificed : But under the Gospel , all the elect are absolutely pardoned , without any delay , or condition , or means on their part ; as if there had been so vast difference between the Fruits of Christ , and the way of his Justification , then and now . XXXII . They say , that Pardon and Justification are absolutely perfect at the first , and so no more sin to be after forgiven , nor any punishment to be remitted or removed . XXXIII . They say , that no elect person suffereth any the least punishment ; because all is forgiven , and Christ suffered all ; and that no Pain or Correction is now penal , or for sin . XXXIV . They talk of our being freed from the Law , in so undistinguishing universal Words , as if they knew no Law , but that of Innocency to Adam , and that of Moses to the Jews , and thought it were a priviledge to be lawless , or that Christ had no Law : and so there were no Transgression . XXXV . They hold , that Christ was no Law-Maker , and so must infer , that he was no King , and had no Laws of his own , to Govern or Judge by ; and so deny a chief Part of his Office , and his Kingdom , and Government , who is King of Kings . XXXVI . They say , If God should punish any sin of the elect , it would be injustice ; because it is all punished already on Christ , and the Debt is fully paid by him . XXXVII . They take God's Covenants and Laws to be things so different , as that a Law is not his Covenant , nor his Covenant a Law : Whereas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both ; that is , God's Statute-Law , containing the determinate Terms of Duty , Reward and Punishment , Life and Death ; and both have the same parts , his Law having Precepts , Prohibitions , Promises , and Threatnings ; and his Covenant , as his hath the same : And when it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it becometh a mutual Covenant by mans Consent ; and the Law bindeth Subjects to that Consent . XXXVIII . They are so much for a Christ without us , that they write as if the Work of Christ within us , and by us , were a Dishonour to Christ , that causeth it , if we praise it : As if the Pr●●s● of the Structure were a dishonour to the Builder ; or the Cure were a dishonour to the Physitian , or the Glory of the World , if praised , were a dishonouring of God. God praiseth his Servants , and their Grace and Works ; but if we praise them , they say , we rob Christ of his honour . XXXIX . They seem to hold , that Christ doth all the Work of our Salvation , immediately , without Instruments , or Means : And all that is ascribed to subordinate Causes , were derogate from him : And so Apostles , Miracles , ●cripture , Writings , Preaching , were no Means of Good , or injured Christ ; as if Sun and Moon , Angels and Men , dishonoured God. XL. While they say , that no Duty must be done , for our own good , or salvation , they destroy natural necessary self love , and directly would drive out all true Religion from the World , and harden all the wicked in ungodliness , by taking away those Motives , without which , no men are converted , or saved , and kept from sin . XLI . They hold , that whatever Law or Promise in Scripture , hath any condition , is part of the Law of Works : And that the Law or Covenant of Grace , is only of what God will actually and absolutely himself effect , or that Efficience it self ; as if the Gospel were a Law of Works . XLII . Accordingly , they hold , that God doth not make any conditional Promise , or threatning a means of his Spirit , or Christs communicating of Free Grace : And so that the Gospel hath no conditional Promises , tho' there be conditional Words ; not understanding that God , who is Life , Light , and Love ; Power , Wisdom and Goodness , worketh by all three , and printeth the Image of all on his Elect , working by efficient Motion , sapiental Order , and amorous attractive communication . XLIII . They hold , that no mens sins were the cause of Christ's Sufferings , but the Elects : And that the rest are damned for want of a sufficient Sacrifice offered for them . XLIV . They hold , that all the Mercies that the Non elect have in all the world , are given them without the Purchase of Christ . XLV . Yea , many hold , that none but the Elect have any Grace , or any Mercy : because it will end in their Damnation : And so Conscience hath no just Accusation , in Hell , or here , as for any sinning against Mercy ; nor do they owe God thanks for any . XLVI . Whereas God hath made , through Christ , a general Act of Grace , or Gift of Christ , Pardon , and Life eternal , to all the World , on condition of fiducial Acceptance of it as a Free Gift , and commanded the Offer of it to all ; and will doubly condemn the final Refuser ; and by this Gospel-gift , as his Instrument , pardoneth , and justifieth the believing accepters . These men deny the very being of this Gospel Act : They deny it to be either Christ's Law , or Covenant , or Grant. XLVII . They hold , that Christ , in our stead , did all that the Law bound us to do ; as if he had been a Husband , a Father , a Souldier . &c. XLVIII . They say , That Christs satisfaction by Sacrifice , was the the s●lutio ejusdem , the payment of the same debts of suffering that was due to us ; and not properly satisfaction , which is , Redditio aequivalentis , or tantidem alias in d●biti : as if he had suffered death Spiritual by loss of Holiness , and the torments of Hell by an accusing Conscience , and the hatred of God. XLIX . They say , That by the Imputation of his Righteousness , habitual and actual , we are judged perfectly Just ; that is , such as have no sin , yet he suffered in our Person for our sins ; which we are reputed never to have . L. They say , That the Inherent and Active Righteousness which consisteth in our Faith , Repentance , Love , and sincere Obedience , wrought by Christ in us , doth not Constitute us Righteous in Subordination to Christs meritorious Righteousness , in any part or degree ; that is , that it is Righteousness , that in tantum , maketh no man ever the more Righteous , than if he had it not ; q.d. Albed● quae non f●cit album , or Pat●rnitas quae non constituit Patrem ; not distinguishng universal and particular Righteousness . LI. They talk of Justification , in meer ignorant confusion ; not knowing the various senses of the Word , or the divers parts of the Work : They deride , that distinctions which no reason can deny ; they confound Justifying Efficiently , Justifying Constitutively , Justifying Virtually , by the Gospel-Gift , or Law of Grace ▪ Justifying by E●i●e●ce , Justifying by Witness , Justifying by Plea and Advocate , Justifying by Judicial Sentence , and by Execution . They set the Causes against each others , as if it were a thing that had but one Cause ; when they meet with the word used for Sen●e and Justification by decisive Judgment ; they Exclude all the included and supposed Acts , that is , making Men just Efficiently , constitutive Matter and Form , or Subject and Relation ; the Gospel Donation and Condonation , and all such previous Acts : And when they have done , not knowing what they affirm or deny ; they only cry up , the name of Christs Righteousness Imputed , not knowing what Imputation is , nor what sort of Cause Christs Righteousness is , whether Efficient , or Material , or Formal by Constitution , and and think its true Meritorious Causality is too little . And in their description , excluded sentential decisive Justification , which they had denominated it to be , making it to be only the Donation of Christs perfect Righteousness as in its Essence , to be ours ; and so joyning the efficient and constitutive Causes , yet leaving out the Instrumental Efficient , which is the Gospel Donation , or Covenant-Gift , and calling Faith the instrumental Cause , which is no Efficient Cause , but a Moral Reception of the Free-Gift , and a Moral Qualification as a Receptive Condition , for our Title to the possession : And whereas God never Judged a man ▪ Righteous , till he had made him Righteous ; they say , That to Justify , is not to make Righteous , but to judge Righteous , and yet describe judging by making : Yea , and exclude the sentential Justification at the day of Judgment , thinking that it is all perfectly at our first Justification Sentenced . As if God the Father , Christ as King , or Prophet , the Holy Ghost , the Covenant of Grace , Faith , had no hand in our Justification , but Christs Righteousness imputed only . LII . They talk much against being Justified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere , the Act of Faith ; and when they have done , ignorantly , are the maintainers of it against those that deny it . For when we say that Faith doth not Justify us , as that Phrase signifieth Efficiency , but that we are only said to be Justified by it , as signifying a Receptive Condition , or Qualification ; they say , that it Justifieth us as an Instrument which is an Efficient Cause : And it is the very Act or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere ( or nothing ) which they call that Instrument : And thus they make a War against themselves , while they ignorantly accuse they know not what . LIII . They blindly take Paul by Works to mean all humane Acts ; when as , 1. The whole scope of his disputing , is , against Justification by the Wor●s which are set in opposition , or competition with Justification by Christ , and by Free Grace , such as the Jews thought the keeping of Moses's Law was ; which is the Law that he doth all along speak of . 2. And he expresly describeth the Works that he exclu●eth , to be those that are supposed to make the Reward to be of Debt ( for the value of the Work ) and not of Grace : And do they know any Protestant that is either for Justification , or Salvation by any such Works , or for the being of any such ? 3. And is not Faith a humane Act ? And doth not Paul most plainly and frequently say , we are Justified by it ? And did he call Faith , Works ? LIV. But to answer this , they erre as grosly , saying , that [ by Faith imputed for Righteousness ] and our being Justified by Faith ] is not meant the the Act or Habit of Faith , but the O●ject , Christ's Righteousness ; not sticking hereby to turn all such Texts into worse than ▪ Nonsence ; Put Christ's Righteousness instead of the Word [ Faith ] in all those Texts , and try how it will run ? And why is Faith named if it have no part in the Sense ? They say , That it Justifieth not as a Work : I say , it Justifieth not efficiently at all ; much less as a Work in Paul's sense , that maketh the Reward to be not of Grace , but of Debt . Nor doth it Justify as an Act in genere ; for then , a quaten●s ad omne , every Act would Justify ; nor yet as a meer good Act or Work : For then , every good Act would Justify as it doth . But we are Justified by , 1. This Faith in specie , which is our Fiducial Reception of Christ. 2. And that as it is formally made by God , the condition of our participiation of the Gift , which is Christ and his Justifying Meritorious Righteousness . Christ is not instead of Faith , and Faith is not instead of Christ : It is Christ believed in , and received ; and not Christ without belief and reception . And when they say , That it is the Object and not the Act ; they multiply the Proclamations of their undistinguishing ignorance , unskilfully pretending to distinguish : For the Object Christ , is considerable ; 1. In esse reali , in himself . 2. Or in esse objectivo , which is , but in esse cognit● , in Idea or Notion : Christ in esse reali , indeed , Justifieth us , by Dying for us , and Meriting for us , and doing that which Faith never did : But Christ in esse objectivo , or cognito , and in our minds , is the form of this Faith in specie it self , and not to be Justified by the Act of Faith in Christ , is not to be Justified by the Object as such ; for the Object essentially specifieth the Act ; thus illogycal heads confound Holy things . LV. But these that must have the O●j●ct of this Faith only to Justify , exclude most essential parts of the Object it self . The Baptismal Faith , is not their Justifying Faith : Belief in God the Father , and in the Holy Ghost , is none of it , and so God the Father , and the Holy Ghost , are none of the Justifying Object ; when as it is essential to Christ , as the Object to be one with the Father , and sent by Him , and to be his express Image , and the way to Him , &c. And to be Conceived by the Holy Ghost , and to be attested and to operate by him . LVI . Yea , these undistinguishers are such dividers , that they exclude most that is essential to Christ himself , as Mediator , from being the Object of their Justifying Faith : It is not his Prophetical Office , nor his Holy Example or Doctrine ; nor his Kingly Office , either in Legislation or Judgment ; tho' it be as King , that he Justifieth by Sentence and Execution : It is not any part of his Priestly Office , but his Righteousness , habitual , instead of habitual and original Righteousness ; active , instead of our active Righteousness ; and passive instead of our punishment . It is not his Priestly Intercession in Heaven , nor his giving the Holy Ghost , nor his Raising , Judging , or Glorifying us , that are the Objects of this Faith. LVII . But yet they will fallaciously seem subtile by distinguishing , and say , that tho' none of these are the Objects of Fides qua Justificat , Faith as Justifying , yet they are the Objects of Fides quae Justificat , of that Faith which Justifieth by another Act , meer fallacy . 1. Here they must take Faith for the Habit ; for if it were for the Act , , two divers Acts are not the same . 2. How is that Habit quae Justificat , when they say only Reception by its Instrumentality Justifieth ; and that 's only the Act ? 3. But qua Justificat fallaciously implyeth that Faith Efficiently Justifieth , whereas it is only a Dispositio Moralis Receptiva as a Condition ( and they deny its constitutive Causality ) and that ( Fides qua Fides , Justifieth at all ) and as a dispositive Condition , it is a belief in much more than Christs Imputed Righteousness . LVIII . And these ill dividing men , pretending to subtilty , telling us , that it is but one Act of Faith by which it justifieth , are so far from being able to tell what that one Act is , That , it is enough to cast all their Disciples into despair , if , till they know it , they must not know that they are justified . LIX . For they feign it to be one only Physical Act , whereas , in Moral Subjects , an Act containeth many Physical Acts : Faith in Christ is a Covenanting Act , like a contract of Marriage , or between Prince and Subjects , or Captain and Soldiers , which is many Physical Acts. LX. Hereupon they are at a loss in what faculty it is , whether the Intellects Assent , or the Wills Consent , or Affiance or Practical Obedience ; and whether it be one Act only ●am●ro , or only specie , and what individuates an Act ? LXI . And they unavoidably cast men upon their supposed justification by works , while they seign all Acts , save that one ( they know not what ) to be Works : Yea , many take every Act to be Works , as is aforesaid . As when they say , that it is only resting on Christs Righteousnes● , as made ours in it self by imputation ; they hereby make the Belief of the Godhead , and of the truth of the Gospel , and of the Life to come , and Repentance , and Confessions , and Love to God and to Christ , and Thankfulness , and Prayer , and Self-denial , to be all works of the Law , which Free Grace in this excludeth . If Assent be that one Justifying Act , then he that thinketh it is Consent , or Hope , or Trust ; or that denying his own Righteousness is any part of it , is fallen from Grace , by looking for Justification by Works . LXII . They do not only say , that Grace is not free , if it have any positive Condition , but also if it have any negative Condition ; that is , that if a pardon be offered a Traytor , on Condition that he will not refuse it , cast it in the fire , and spit in the Face of him that offereth it , or will not seek his Death : this is no free pardon , unless he may have leave to hate and stab the Prince that pardoneth him . And here you see what these take for Works ; even such things as are neither Works nor Acts at all , but meer nothings . Not to resist , oppose , refuse , dispise Grace : not to believe the Devil and his agents , that call Christ a deceiver , and that deny God and the life to come : I do not say , that such meer negatives are all the condition of pardon and justification ; but these are included in the positive condition ; and yet to take any of these for any part of the condition , is supposed to be , to look for Justification by Works , because all such conditions are taken for Works , save one simple Act of Faith. LXIII . This is because they know not what a meer Condition is , when they have laid Salvation on the denial of it ; when as it is no cause at all ( as such ) of the effects , but as imposed , it is a bar put to the effect till the Condition be performed ; as the Lawyers say , Lex addita negotio quae do●●● praestetur eve●tum suspendat ; and as performed , it is the removing of that imped●ment . Opening the Windows , or not shutting them is no cause of the Light ; nor opening our Eye-lids any cause of our seeing ; but a removing of that which hindereth the light : It is a necessary disposition of the Receiver , but no efficient cause of the effect ; and so is Faith to our Justification or Pardon . And therefore note , That whereas many Reforming Protestants write for the instrumentall Interest of Faith in our Justification , I number not them with the forementioned subverters of the Gospel ; for by Instrumentality they mean no Efficiency , but Receptivity ; unhappily using the name of an Instrument improperly and without due expl●●ation ; and as Dr. Twise tollerably calleth it , Causam dispositivam subjecti recipientis ; so Dr. Kendal likeneth it to boys playing at ball or cat , that make their hats the instruments to catch the ball or cat in : This giveth them no efficiency , so that they only miscarry by choosing an equivocal Name , and placeing too much of the Controversie on that Name , when there be proper words enough at hand ; and also in that they distinguish not duly between Physical and Moral Reception , when they should tell us that Faith is not the Physical , but the Moral Reception of Christ , to Receive in sensu Physico , is nothing else but to be the Passive t●rminus , of an Agents efficiency , and is signified by Passive Verbs . To receive Justification , Sanctification , Adopti●n Physically , is nothing but Justificari , Sanctificari , &c. to be Justif●ed , Sanctified , Adopted : But to receive Morally , is Accipere , to accept the gift by consent , and exercise th●t consent by contract , and containeth ( as is a●oresaid ) many Physical Acts ; as to receive a Tutor , a Master , a Physitian , a King , a Husband , &c. And such is Faith , a receiving ( not of righteousness only ) but of Christ with all his offered benefits . And when they say , that other Acts or Graces may be Conditio●s , but none but Faith is the Instrument ; 1. Certainly that called by them Instrumentality , is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creder● ; the Act it self in specie , and the Conditionality is the nearest reason of its Interest in our Justification . 2. And there is nothing more in the Nature of Assent , Trust , or any Act of Faith , be●●des meer Acceptance or Consent , why they should be called Receiving , than in Love , Desire , Glad●ess , Hope , or Seeking . 3. And Accepting Christ as our Teacher , King , and Intercessor in Heaven , is as much conditional and necessary to our Justi●●cation and Salvation , as accepting his Justi●●cation and Deliverance from Punishment . That which men are most averse to ( Love , Holiness , and Obedience ) is made the Condition of that which men more easily accept . And indeed those that ( in sensu Phy●ice ) they call Other Conditional Acts , are but modifications , or parts of the same Moral Act which is the Condition . The Faith by which we are justified , is that true Christianity which includeth our believeing consent to God the Father , Son , and Holy-Ghost ; our belief of Christ , and our thankful acceptance of him to be our Teacher , Intercessor or Priest , and King , with his offered Grace ; and that this acceptance is with Desire , Love , and Hope , exprest in a holy Contract or Covenant . This is the Souls Marriage with Christ , and Allegiance to him , and it includeth the renouncing our trust in all Creatures , or in any Righteousness of our own , so far as they would usurp the least part of Christ's Office. Work , or Honour . None of all this is Justification by Works . LXIV . They erroneously tell us , That nothing is Properly a Condition , which is it self a Free Gift . As if God could not Command and Give the same thing , and make his Command a congruous means of Giving . LXV . They erroneously hold , that nothing can be called a Condition of one Gift of the Covenant , which is not a Condition of all : Whereas God hath many Anticedent Gifts before any Condition be so much as imposed : Without any Condition , he gave us our Being , and gave us a Saviour , and the Gospel , and the conditional Covenant , and offers of Grace : And why may not the reception and use ( or not rejecting ) of a former Gift of Grace , be made a condition of the giving of more ? To him that hath , shall be given : may not Faith be the gift of God , and yet be the condition of Justification and Salvation ? LXVI . They erroneously hold , that when a man is once justified , the continuance of his justification is Absolute , and hath no imposed conditions : contrary to Christs own words , Joh. 15. and many plain texts of Scripture . LXVII . They erroneously put Free Grace and Free Will in such opposition , as if nothing could be an act of Free Grace , which imposeth any condition on Free Will : which is true , if by Free Will they mean Freedom of Natural sufficiency , as Free without Grace from vitious habits and inclinations ; for we have no such Free Will : But these men know not what Free Will is , nor distinguish Freedom from Prohibitions , and from Constraint , and necessitating predeterminating efficient Premotion , from Moral Freedom . LXVIII . In some points forementioned about Faith and Justification , the unapt Words and Methods of some Reformers give them advantage ; But Dr. Crispe and the gross Antinomians , take Faith to be neither Cause nor Condition of Justification , but meerly the receptive belief , that we are Justified already ( before we were born ) ; so that Faith justifieth only in our consciences , which is but to be conscious that we are Justified . LXIX . Accordingly Dr. Crispe maintaineth , that Election and Justification are known only by two means , The Spirit within revealing it , and Faith receiving it ; that is , The Spirit inwardly saying , Thou art Elect and Justified , and Faith believing this ; so that neither of these Justifie us , but only make us know it . LXX . They m●stake the meaning of the Witness of the Spirit ; As if it were but an inward Inspiration and Impulse equal to a voice , saying , Th●u art Elect and Just●fied ; Whereas it is an Inherent Impress , and so an objective Evidencing witness , even the Divine Nature , and Image of God , and the habit of Divine ●●lial Love , by which Gods Spirit marketh us out as adopted : As likeness of the child to the Father , and love , are an evidencing witness of true Son-ship : And as Reason is a witness that we are Men , And as Learning is a witness that we are Learned : So Sanctity is an evidencing witness that we are the children of God ; Holiness to the Lord , is his Mark ▪ And he that nameth the name of Christ , departing from iniquity , hath Gods Impres : Yet there are other subsequent parts of the Spirits witness ; that is 1. Causing us to exercise ; 2. And to know the Grace that he hath given us ; 3. And exciting in us a joyful perception of it . LXXI . Hereby they destroy the assurance and comfort of most ( if not almost all ) true Christians in the world ; because they have not that inspiration or certain inward word of assurance , that they are Elect and Justified . I have known very few that said they had it : And of those few , some fell to Debauchery , and some to doubting . And though Prophetical Inspiration prove it self to them that have it , it s not possible for others to know , but that a counterfeit Fanatick conceit may be it . LXXII . Hereby the Ungodly are dangerously tempted to damning presumption , and security : while , if they do but confidently believe that they are Elect and Justified , they are quieted in sin . LXXIV . Dr. Crispe copiously maint●ineth , that a Man cannot be sure that he is Justified either by S●●cerity , or V●iversal Obedience , or love to the Go●ly , or any such Grace ; To the dishonour of Holiness , the contradiction of Scripture , and the ov●●throw of the comfort of Believers . LXXV . They tell us , that we must not fix s●t times for Prayer , or other Worship , , but stay till Gods Spirit move us , or tell us when to Pray . As if God were not the God of Order , but of Confusion ; and did not move us as reasonable creatures , by a rational guidance of us : They would be loth to follow their crooked Rule in commo● things , and to keep no set-times for their Trading , Labours , Dyet and Rest ; and not to work or eat , or sleep , till the Spirit moveth them . And God maketh use of Reason and Order , in things Spiritual as well as in things Natural : And the Spirits of the Prophets are subject to the Prophets . LXXVI . They reprove us for perswading Unconverted Men to Pray , because the Prayer of the Wicked is abominable ; and they ●●ould stay till they have the Spirit of Prayer : And is a Tavern or a Whore-house , a sitter pl●ce to get that Spirit , than on their knees by Prayer ? when God himself saith ; To thee shall a●l fl●sh c●me : se●k the Lord while he may ●e foun● ; call upon him w●ile he is near : Let the Wick●d ●●●sak his way , &c. wicked Prayers of wicked men , that are but to quiet them in sin , are abominable ; and no prayer of an Impenitent unbeliever hath any promise of certain success . But A●ab , and Ni●eve , and millions of Sinners have found , that there are some prayers of the unregenerate , that are better than none . A●d do they think , when we perswade them to Pray , that we perswade them to continue Impenitent ? No , it is but perswading them to Turn and Live : For praying is a returni●● motion , and we say but as Peter , Repent and Pray , if perhaps the thoughts of thy heart may be forg●●●● thee . Not to exhort men to Pray , is not to exhort them to desire Grace , and true Conversion : Common Grace , and Natural Self-love have their desires , which are not all in vain ; it s better to be near the Kingdom of God , than to be dispisers of it . God hath fixed the time of the Lord's day , and the undisposed must not say , we will not keep it till the Spirit move us ; As it is a dut● to Relieve the Poor , so it is to Pray , as soon as God commandeth it ; and none must say , I will not Give or Pray till the Spirit move me , but wait for more help of the Spirit in the way of duty . LXXVII . That , because no man can come to Christ too soon , therefore no man can too soon believe that he is Elect and Justified , though he have no evidence to prove it , and though he know not God , or Christ , or the Spirit , or the Gospel . LXXVIII . That men are bound to Believe that Christ Believed for them , and Repented for them , and must no more question their Faith and Repentance than they must question Christ ( as Saltmarsh speaketh ) , as if Christ had had Sin to repent of , or a Saviour to save him from it ; and , as if this were no Covenant-Condition required of our selves , as necessary to our Justification . They may next say , Christ that is Holy for them , shall be Saved in stead of them . LXXIX . That to Believe , that we are Elect and Justified , is fides Divina , a Believing the word of God , because his Spirit 's witness of it , by inspiration is his word . LXXX . That nothing done by an unregenerate man , by common Grace , maketh him any fitter to Believe and be Converted , that if he were without it , because it is sin . LXXXI . That it is no Grace , which is not unresistible ; and because we cannot Merit it , we cannot resist , and forfeit it . LXXXII . That Pardon and Justification , being perfect , the first Moment of our Faith , therefore it is only one momentous Act of Faith only that Justifieth us ; and no Act of Faith it self Justifieth us after that hour . This is held by the more moderate sort , who say not , that we are Justified before Faith. LXXXIII . That we must act from L●●● , but not ●or Life ; as if Natural Life were not to be used for Spiritual Life . LXXXIV . They hold , That Sin being all ( past , present , and future ) Pardoned at first , we must not ask Pardon any more , but only the fuller Belief and Sense of Pardon . LXXXV . They hold , that no Sin , or declining of a Justified Person , should ever make him doubt of his Justification . LXXXVI . They hold , that the meaning of Rom. 8.28 . is , That all the sin that an Elect , or Justified man committeth , shall certainly work for his greater good , when the Text speaketh but of Enemies and Sufferings , and all the Providences of God ; As if it were the way of God's Wise and Holy Government , so far to encourage men to sin , as to assure all that love God beforehand , that the more they sin , the better it shall be for them , whereas he hath filled the Scripture with so many terrible threatnings against Sin and Backsliding . And , as if ●o ●usti●ied person , by sin , did ever gnow wor●e than ●efore , or love God l●●● , or at all disple●se him . Or it were for our good to be worse , and love God less , or displease him , or lose a●y me●sures of Grace and Glory 〈◊〉 Title ▪ LXXXVII . They take Justification in the Great day of Jud●m●●t , to be none of our proper Justification by Faith , because that was done before but a Decla●●●●●● of ●● : As if Justification had but one degree , and the word but one sence ; or any were persect●r Justification than that , and a De●isive Sentential Declaration , were not the most eminent . LXXXVIII . Those that confess works of Obedience to Christ , to be the Condition of Glorification , yet deny it to be a Condition of Justification in Judgment ; when as to Justifie us in Judgment , is to Justifie our right to Impurity and Glory , and so the Condition must be the same . LXXXIX . Though God oft , and plainly saith , That all men shall be judged according to their works , and according to what they have done in the Body , [ good or evil ] ; and to judge , is either by decisive sentence to Justifie , or to Condemn ; or executively to Reward and Glorify , on to Punish ; yet many that Confess that men shall be so Judged , do deny that they shall be so Justified , though Justifying be Judging . XC . Though the word [ According to their works ] do plainly signify , The Cause to be then decided , in order to the sentence of Salvation or Damnation ; and Christ Mat. 25. and elsewhere , hath largely enumerated the parts of the Cause , and call it Righteousness , and that with a Ca●●al particle ; and though the Scripture mention our inherent and acted Righteousness , ( in terms of the same signification ) above Six ●undred times ; and that as the thing that pleaseth God , and that he loveth , hateing the contrary ; telling , us that the unrighteous shall not enter into Heaven , &c. Yet do they feign , that all that Godliness which hath the promise of this Life , and That to come , and which God , is said as a Righteous Judge to Reward and Crown , is mentioned only as a sign of the Elect and Right●ous , and of Faith , and not as the Cause to be then decided , or as a Rewarded thing . And for whom is this s●●n so solemnly produced ? God knoweth us without Signs : His Light in our Consciences will make us know our selves , by Internal Per●eption . And if it be to confute the Devil and his servants that slander us , it is for want of Righteousness , and not only for want of si●●s of it , that we are accused ; and it is more than sig●s that must co●fute them for our Justification . And the Judgment is not to be managed as at a human ju●icature , by talking it out with every Person , but by an universally convincing Light , that at once can shew every man in the World his own part●cular case , as in it self ; it is not Sig●s , not Ri●ht●ousn●s● , that hath the promises of R●w●rd : And there is no Righteousness that so far maketh not a man Righteous , and so far Justifiable . XCI . They ( some of them ) say , that we shall need no Justification against any false Accusation . For who should accuse us ? Christ will not , Cons●ience will not ; and Devils , say they , will have something else to do : And they know , that false accusation will be in vain before such a Judge . The sum of this , is , that there will indeed be no day of Judgment , and no Justification by decisive Sentence ; yea , and no Salvation ; for actual Glorification will be a Sentence , manifested by Execution ( which Mr. Laws●n thought was called the Judgment . ) And if no Judgment , then no Judge , no Reward , no Condemnation , and no Punishment : If any Judgment , there must be Persons , and a Cause to be tryed and judged . 1. The Cause of that day , will not be , whether Christ be a sufficient Saviour , or have made sufficient satisfaction ? It is not for Christ to judge himself : It is not to judge God , whether he elected us ? It is not to judge , whether we were of the Seed of Adam , or whether we ever sinned ? Or whether the Law of Innocency condemn us ; And our sin deserve everlasting Punishment ? There is no justifying us against any such Accusation : It must be all confess'd we were the sinful Children of Adam ; we deserved Condemnation . But the Cause will be , 1. Whether we are lyable , by Guilt , to future Punishment ? And against this , our Pardon justifyeth us . 2. And , whether we have Right to the Heavenly Inheritance ? And in this , the Gospel-Donation , Covenant , or Promise , justifieth us ; and both thro' the Merits of the Sacrifice , and Righteousness of Christ . 3. And the other part of the Cause of that day , is , whether we have part in Christ , and the Merits of his Righteousness ? In which our Faith , and God's Covenant will justifie us . 4. And the Question , being , Whether this Faith be that which had the promise , and not a Counterfeit ; the description of it , by its Acts and Part , and not only by adventitious Signs , must be our justifying Evidence : The faith that hath the Promise , is essentially Christianity , or a Covenant , accepting of God the Father , Son , and Spirit of Christ , as our Teacher , Priest , and King , by affiance , expressed in assent , consent , and subjection : And all that is essential to this ; yea , the necessary integrality and modification have their parts in being the Cause of the day . And as to the Case of Accusation ; 1. A Virtual Accusation by the Law , which we have broken , and condemneth us , requireth a Justification , if there were no more . 2. The Glory of Christ's Merits , Righteousness and Grace , requireth a Justification of us , against our real Guilt . 3. And is not Satan the Accuser of the Brethren , and that before God ? And did not his Malice so work against Job , though God contradicted him ? It is certain , that sentential and apologetical Justification relates to Accusation ( virtual or actual ) and Condemnation . Who shall condemn us , it is God that justifieth us ? And if we are not justified against false Accusations , we shall never be justified against any . But we all confess , that we are made righteous , efficiently by Grace , and constitutively by Righteousness , in despight of all Satans true accusations , and against all our own unworthiness , ungodliness , ( antecedently ) and guilt ; and that before all Works and Perseverance , save a true accepting Faith in Christ : But if we shall in judgment be decisively de●lared righteous , by that which constituteth us righteous ; ( of which , no knowing man herein can doubt , God judging all things truly as they are ) then certainly will men by decisive declaration , be judged righteous , as being pardoned and adopted by the Merits of Christ , and qualified by true Faith , Repentance and Obedience , for that Guift . XCII . They absurdly hold , that to be justif●ed , as to the sincerity of our Faith , from the charge o● Hypocrisie , or unsoundness , it is not the Justification of the Person : A contradiction that I am ashamed to be long in confuting . Is it the Fa● and not the Person that is to be judged ? Is it not as it is the Perso●s Faith ? What is it to ●●stifie his Faith , but to justifie him to be a true ●elieving Christian , and so to be an Heir of the Pr●mise : The necess●ry qualif●cation of Faith ( 〈◊〉 ●t be operative ) is as truly a part of the condition of the Promises , as that Faith be Faith indeed ▪ Indeed some sound Divines say , [ That Fait● just●fi●th us as sinn●rs , and Works justifi●th our Faith , as ●c●us●d Believers . ] But they never meant th●● by justifying our Faith , it ●usti●eth not our Persons : But that we are at f●rst , co●stitut●d just , and adopted , upon the ●●ndition of a consenti●● covenanting F●ith , b●f●re we h●ve time to she● it by outward Works , and that we are conti●ue and judged , j●stified and intitled ●● Li●e , o● condition of our Performance of the Essentials ●f o● Covenant . XCIII . Th●● hold , th●t we are justified ●● the s●me Law or C●v●●●●t of Innocency , which condemneth ●● : Because ●ay they , we have fulfilled it in , and by C●●●●t ; falsly ( as is aforesaid ) supposing , that C●r●st was either such a Surety as w●● in the same Bond , di●j●nctively with the principal , or else that the principal ( man ) was allowed to do his Duty , or ●ear his Suffering by another : And so they deny the Gospel-Covenant , and Gift , which is that indeed , which justifieth us by the way of Redemption , falsly supposing , that the very damning Law doth justi●e us , by way of Prevention , as innocent , as having fulfilled it in Christ . XCIV . They suppose , that Christ will not judge and justifie us , ac●ording to any Law , by which he governed us , but only by declaring his absolute De●ree and Will ; giving no Reason of his Sentence , from the cause of different performance , or ●on performance of the Pers●ns j●dged ; and so that Judgment is no act of Moral Government , or of Reward , contrary to all the Scripture . XCV . They falsly suppose , that Pa●●● of si● , i● no Justification , constitutive , or sente●ti●l . Because , say they , that doth but save us from Punis●ment ; but to be Righteous , is to be by imputation , such as have kept all the Law , and so h●ve never sinned . But we have no such Righteousness a● they thus feign ; when the Question is , whether we are s●nners ? We must confess it , and ●ot plead that we have no sin . But when the Question is , whether we are to be condemned , Pardon is o●r Righteousness ; and having the Pardon of all sin original , habitual and a●tual , of omissi●n and commission , we are in st●●●● 〈◊〉 p●●●u●● ; and if th●● 〈◊〉 enough , to intitle u● t● Glory , A●option added to it , is : And so 〈◊〉 Ri●ht is ●●sti●●●d . XCVI . They 〈◊〉 th●● to hold , that C●●●s● , Righteousness and Me●i● , i● to make our F●i●● and holy Obedien●e , 〈…〉 , is a P●●●sh D●ctrine against F●●● Grac● : A● if C●ris● had 〈◊〉 ●●me to save his People from their sins , and to make them holy , and zealous of L●ve and ●ood Works ; or God were grown so indifferent to his 〈◊〉 , and to Christ within us , and so forgetful of all his Promises of Reward , that he would ac●ept and reward our Fidelity , and Obedience to Christ , ●ever the more for all C●r●st's meritorious Sacrifice , Righteousness and Intercession , which is the only Price that purchaseth our Acceptance ; and as if Judgment should make no difference between mens rewardableness , but only judge Christ to have been a Saviour to the Elect. XCVII . They devise a Plea for the justifying of all the wicked damnable Hypocrites in Judgment ; while they tell them that there will be no need of a Justification against the Charge of Hypocrisie and Unholiness , but only against the Charge of being sinners ; and so they can say , that all were sinners as well as they ; and that Christ was offered them as a Saviour that had made a sufficient Sacrifice for their forgiveness : And they professed to believe in him , as their Saviour : And as to the soundness of their Faith , there will be no need of Justification . And if Christ say , I was hungry , and ye fed me not , I was naked , and ye cloathed me not , &c. They are taught to say , The Righteousness of their own personal Holyness or Obedience , is none of the Cause of the day , to justifie them , or to be tryed , and justified . XCVIII . Some say , that Christ Reconciled Man to God , but did not Reconcile God to Man ; because God was at no enmity with the Elect , but loved them from Eternity ; and to the Reprobate , he is unreconciled . It is true , that Christ made no real change on God by his Reconciliation : But by his Sacrifice , and Merits , and Intercession , he made it a thing Just and Meet for God to forgive and save us , notwithstanding all our Guilt , all his Holiness , Justice and Truth ; and so dissolving our obligations to punishment , and removing the impediments of our Reconciliation ; he is by extrinsick denomination said to be Reconciled to us , when he is no way bound to Damn us ; and this without any change in God ; But the Clouds being thus dispelled , that were between God and us , his Face as Reconciled , shineth on us . God was in Christ Reconciling the World to himself , by making them capable of personal plenary Reconciliation , by purchasing a Free Pardon to be offered to all ; tho' they have after need to be intreated to be personally and actually Reconciled to God ▪ 2 Cor. 5.19 , 20. Gods Love of Benevolence , goeth before his Love of Complacence , tho' the change be really in the Object only . XCIX . Dr. Crispe , and all that say , that our own Obedience and Duties and personal Righteousness do us no good , nor further our Salvation ( Christ doing all that ) and that it hindereth Salvation to do any thing for Salvation , do plainly make Heavenly Blessedness , and God himself , as sought , loved and enjoyed to be against our Salvation . For all our Sanctity , is but our Love of God , and our Fruition of him : And the perfection of this , is our Heaven and Happiness ; and Holiness is here the beginning of it : And if it be against the Grace of Christ , to seek Heaven and the Fruition of God , and to be receptive of it by Holyness , and to seek God , be the way to keep us from him ( as not going out of our selves to Christ ) ; How then is Christ the way to the Father ? How doth he bring us to God ? Why doth he Sanctify us , and bid us seek and strive to enter ? Will Heaven be against Heaven , and God against God to us ? If so , then striving to be saved from Sin , and Hell , is the way to bring us to Sin and Hell ; which none would hold , that knoweth how much of Hell Sin it self is , and how much Holiness is of Heaven . C. They falsly reproach the Orthodox that erre not with them , as Enemies of Free Grace , and as not going out of themselves , and by odious Words , as being for Justificatio● by Works : When it is th●y themselves that overthrow all Justification , and t●e Gospel , as Justifying us , and Justi●●cation by Faith it self , calling it Tò Cre●●re , and a Work : Ridiculously , making Tò Cred●re and Faith , to signify diversly : And tell us not when it is the Phrase , and when it is the the Meaning , that they oppose . If it be the Phrase that they oppose , they condemn Christ , and the Scripture ; that say , Men are Justified by their Words and Works . If it be the Sence , let them tell what that Sence is , which they accuse ; and not consound the Controversies of the Name , and of the Thing . Those that they reproach , Renounce all Works for Justification or Salvation , that arrogate the least part of the Office , Merits , or Grace of Christ ; or that make the Reward not of Grace , but of Debt : Yea , all that Honour not Christ and Grace , more than if he had not required them ; and did not , as dwelling in us by his Spirit , cause them , and make them acceptable to God : But we will not renounce Christ living in us , nor the use , and worth of the Image of God. CHAP. III. To moderate M●●s 〈◊〉 C●ns●ri●g th● E●r●●● 〈◊〉 . Rec●●cil . HAving enumerated a Centur● of their Errours , I shall next t●ll ●ou , how , and why ▪ notwithstanding all these gross Corruptions , you should m●●erate , and regulate your Censure of the Men , and of other such . Ortho. Yo●●av● 〈◊〉 sufficie●tly w●at to think of them , whe● you have told me what they hold ; I must n●ither judge of the Faith by the Man , ●or forbear judging ●f the Man by ●is Faith. Can any man judge 〈◊〉 hardly of men that overthr●w all Religion ? They s●●m to me to be Atheists , Infidels , Anti-Christians , Prophane , and open Enemies of all that is Holy and Good , ●ave only the Name of God , a●d Christ , and Fr●e Grace , and that Good which they opp●se . This Charact●r of them , I gather from y●ur ●wn Words . I. They deny the only true God , and feign or make us another God : The true God is Holy , and hateth sin : But they feign a God , who is the maker of sin ; yea , that 〈◊〉 his own Son the greatest sinner in the World , by m●king all the sins committed by all the Elect , to be really his sins , and so making him the worst of men . II. Yea , whereas Devils can but tempt men to sin , they feign God to translate our sins themselves Essentially on Christ , and so to make him a sinner that could not be tempted to it . III. They make us another ( pretende● ) Christ , and so deny the true Christ , and so are Anti-christs . The true Christ had no sin , but only became a S●crifice for our sin ; which were laid upon him , no further than to suffer for us . But they feign a Christ , that was a hater of God , an Atheist , a Servant of the Devil , and the greatest sinner in all the World , and yet sinned not himself . IV. They deny G●d dwelling in us as Love , and Christ living in us by his Spirit , by feigning us to be never the better for his Grace and inward Operations , as to any furtherance of our Salvation ; as if the Life of Christ within us , were not saving . V. They deny the great Ends , and use of a Savi●ur , to save us from Sin , as a means to save us from Hell , and as the means of our Glorification ; and as a Prophet by his Doctrine and Example , to teach us how to seek and obtain the purchased Salvation . VI. They deny the Holy Ghost , by denying that his Sanctifying Work and Grace , must be esteemed and used as a furtherance of our Salvation : Because Christ hath saved us by himself already . VII . They d●ny the Gospel , while they deny it to be the Law or Do●ation of God , which as an Act of Oblivion , is his Instrument of our Justification and Pardon ; our Title to life ( for Titulus est fundamentum juris ; ) And as the Instrument of our virtual Justification . VIII . They do as Anti-christians , deny Christ's Prophetical Offi●e , by which , by Doctrine and Example , he teac●eth us what w● must do to be saved ; And his Kingly Office , by which h● maketh Laws to Rule us , or to Ju●ge us by , as the imposed term of Life and Death . IX . They deny the Law of Innocency , and forge another of their own instead of it , which nameth Christ as instead of us . X. They hold all the Elect Lawless , and so no Subjects of Christ , while they say , they are under no Law. XI . Hereby they deny God and Christ's Government by Law. XII . They have no humiliation for sin , and say , they have no sin ; for since Christ's death , it is none of theirs . XIII . They hold , that there is no such thing as sin in the World ( of the Elect ) because Christ took it from them ( before they were born or had it ; ) and he hath none now in Heaven . XIV . They deny all Justification by Faith , and say , that it is not by Faith , but by the Object of Faith only . XV. They make Christ no true Mediator , but such a surety as was a party in the Bond with us , a●d suffered for his own sin , and was condemned by that Law of Innocency for us . XVI . They deny Justifying Faith it s●lf , while instead of it they feign a meer belief that we are Justified . XVII . They harden ungodly men in their damning presumption , o●trudi●g on them a belief , that they are Elect and Justified , tho' un●odly ; and telling th●m , that this is coming out of themselves to Christ , and that they cannot believe this too soon ; and that Christ hath Repented , Believed , and been Holy for them . XVIII . They di●ectly fight against all mens Salvation , by telling them , that they ought to do no Duty inward or outward , as a means of their Salvation , lest it be against Christ and Free Grace which saveth them . And that nothing that they do , can do them any good , nor any sin , possibly can do them any hurt , because they are already perfect , and saved only by Christ . XIX . They expose Christianity to the scorn of Infidels , by telling men , that it consisteth in that which every novice in L●gick or Reasoning , knoweth to be impossible ; that one mans Sins , and one mans Righteousness , should be made anothers : Not only so far as that others partake of the Effects ( Christ of our sins in sufferings , and we of the benefits of his Righteousness ) which we all maintain ; but that the thing it self , is essentially thus transferred : And so the Accidents do transire a Subjecto in Subjectum : And whereas Sin and Righteousness , are Accidents in the three predicaments of Habit ( or Privation ) Acts , and Relation , they feign the Habits , Acts , and Relation , of ●●●us deformity of all the Elect , to become in themselves the Habits , Acts , and R●lati●ns of Christ : And the Habits , Acts , and Relations of perfect Rig●teousness in Christ , to becom● ess●nti●lly the very Ha●its , Acts , and Relati●●s of every Person Elect. XX. They do ( like the Papists that hold Transubst●nti●tion ) teach m●n to re●ounce ● m●●●● s●●●● and reason , in believing that no pain , or l●ss o● Grac● , is a punishment ( t●● ' but castigatory ) t● the Elect , b●cause all punish●ent is suffered by Christ . As if C●rists thre●tning [ wh●m I love , I r●●●●e , and chasten ] were a denying ●f himself . XXI . T●●y deny the very essenti●l principle of s●lf-●●●e , w●ile t●●y t●●●h men to do n●thing for their Salvati●● . XXII . They co●s●que●tly teach men to d● nothing for t●eir Liv●s , H●alth , or any Corporal good ; to Pio● , ●r So● , or Lab●ur . For if they must do nothing for t●● go●d 〈◊〉 the Soul , much less of the Body : Fo● C●rist is suffici●nt f●r b●th . XXIII . T●ey he●eby , dest●oy all Preaching , and all 〈◊〉 to ●●hers : For we must love others , but as ●●r s●lves ; and if we may do nothing as for our o●n ●ood , th●n not for any oth●rs . XXIV . They read in Scri●ture , a●ove Six Hundred T●xts , that speaks of I●herent , and Acted Personal Ri●●t●ousn●●● , j●yned with the pr●mises of life and G●ds acc●ptance , and threatnings to th●m that have it ●●t : And yet they by putid Contradictio● , say , It is a Rig●teousness that maketh no man Righte●us , t●● ' ●ut in tantum , subordinate to the me●●●●●●us perf●ct Righteous●●ss of Christ : And that we are J●●tified never the m●re for it , than if we had it not . And so it is , as Learning that makes not Learn●d , or li●eness that maketh not like , &c. That is , It is Righteous●ess , and no Righteousness . XXV . T●ey make the Baptismal Covenant , and the Lords Supper , to be no Covenanting , or to have no Condition : And yet their own Church-Covenants have Conditions , and are of Works . XXVI . They deny all the Scripture-promises of reward . XXVII . They deny and reproach Heaven it self , a great part whereof is in the perfection of Holiness , while they make Holiness here , and the Exercise of it to do us no good , or save us . XXVIII . By all this , they would make , 1. The Concord of Christians impossible , as if they must agree in all this Errour . 2. They harden Papists in contempt and scorn of Protestants . And , 3. They notoriously militate for the Kingdom of Satan . And now tell me , whether there were ever damnable Hereticks in the World , if these be none ? Reconcil . Many that hold some of the forementioned Errours , yet hold not all the rest : All speak not so grosly , as some do . Therefore lay your charge , but where it is due . And all are not properly Hereticks , that hold the same Errour that Hereticks do . If all Errour were Herefy , all men were Hereticks . Ortho. But he is a Heretick , who subverteth the Fundamentals . Reconcil . If he do it directly and knowingly , he is an Infidel : For he is not to be called a Christian , or a Believer , who denyeth any thing Essential to Christianity . But you must distinguish between , 1. Denying the Words , and denying the Thing signified by them . 2. Between denying Directly , and denying by Consequence . 1. When Words are used in diverse Sences , he that denyeth them in one Sence , denyeth them not in another : And he that mistaketh the meaning of a Word , may deny the Word , and yet hold fast the matter signifyed by it And he that speaketh the greatest Errour in Terms not understood , may mean and hold the truth . 2. And Consequences not dis●erned , will n●● prove a man to be a real Heretick , or one that holdeth not the truth , which by such consequences he subverteth : Therefore all Pa●i●ic●t●●s conclude , that Consequences are not to be charged too far , when not understood . Ortho. Who k●oweth mens minds but ●y th●i● Words ? What ev●r they be to God who searcheth the heart , they are damnab●e Hereticks in foro Ecclesiastico ▪ Reco●cil . I excuse not the Words which I have largely accused : I would save others from them , I confess it is W●rds that the Church must judge of , and judge by . But it must be Words as signif●cant of the M●tter , and of the Mind of the speaker . And therefore the Church must try the speakers meaning by informing and convincing questions and explications . I pray you tell me , when you are Catechizing your Parishioners ( young or old ) do you me●t none that in ignorance speak words that subvert the Foundation ? And yet when you better search their meaning , you may find that they mean better than they speak . I write against all their dangerous words , especially to save others from being drawn by them to errour , and to Prevent the errour that the Church and Gospel may receive thereby . Ortho. But if they defend them , they are Hereticks : For how else shall we know whether they deny not Fundamentals ? Rec●ncil . I will tell you how ; Ask him first , whether he believe the Fundamental Truth ? If he say , yea : Ask him whether if he knew that his Consequence contradicted or subverted it , which of the two he would let go ? And by that , you may know which it is that he holdeth fastest . For Instance , Ask such a one as Dr. Crispe , whether he would hold that Christ was really a sinner , and God made him such , and the Essence of all our sins were his , and none of ours , if he knew that this were inconsistent with the perfection and Office of Christ , and the truth of the Gospel ? Ask him whether he would hold that the sin of the Elect cannot possibly do them any hurt ; nor any Duty that they do , be any means or help to their Good or Salvation , if he knew that this were contrary to the Gospel and Free Grace , and tended to mens damnation ? Ask him whether he would hold that our inherent and acted Righteousness did not make us so far Righteous , and no whit furthered our Justification or Salvation , if he knew this were a contradiction , and against Christ ? Ortho. By this Rule , we shall judge none Hereticks , but Infidels ; f●r who will ●xpresly renounce Christianity but they ? Reconcil . The Word Hereticks , is variously used as men are inclined : 1. Of all that are stiff in any hurtful Errour , against sound Doctrine ; and so all or most Christians are Hereticks . For all have many Errours , and all men are too stiff in their own conceits . 2. For those that consequentially subvert Essentials . Amesius is not singular , who saith ( in Cas . Consc . ) that Theology is so concatenated , that every Errour by consequence ( near or remote ) subverteth the Foundation . I would except only Genealogies , Chronologies , Topography , Grammar , & some Prophecies & Positives : But of meer morals it is not improbable . 3. For all that Schismatically separate from the Apostolical Churches and their Commmunion , and gather Sects to themselves , for the promoting of their Errors ; I provoke you to name to me any Text of Scripture , that calleth any by the reproved Name of Hereticks , that did not separate from the Catholick Church ? Though all Schismaticks be not Hereticks ( for some cause divisions in the Church , and yet depart not from it ) : Yet all Hereticks in ●cripture-sence were Schismaticks ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth ●ot only the choosing of a new Doctrine , but also a new separated Sect and Church , for the promoting of it . Ortho. Th●se Libertines are generally Separatists . Reconcil . You are historically mistaken : Dr. Crispe was a Conformist himself ; and so have been many hundreds , who have held some of the forementioned mistakes . Have you read Luther on the Galathians ? And Aepinus , and Gallus , and Am●s●●rphi●s , and S●hlusseloergius , and abundance such Lut●erans , who damn George Major for saying , That Good works are necessary to Salvation , and that maintained , that they were hurtful to Salvation ( tho' no doubt they meant , that confidence in them was hurtful ) . Have you read Islebius , that turned from Antinomianism to be a Papist Bishop , and helpt to rectifie Luther's Phrase , by calling him to oppose him ? Have you read Learned Beza himself , and many , and many such excellent men , both Calvinists and Lutherans , of imputed Righteousness , and against Imputing Faith for Righteousness , and of the definition of Faith ? Till Camero , Pla●eus , Amyraldas , Capellus , Testardus , Codurcus , Bloudel , Dallaeus , Drelincourt stopt them ; and before them Melanchthon , Bucer , and after Cargius , Olevian , Vrsine , Parcus , Scultenus , Wendeline , Ludovicus Crocius , Conradus Bergius , Johannes Bergius , Martinius , and such other great Divines stopt them in Germany : How many speak indesensibly ? How many Bishops and Conformists in England , have held , and written unjustifiable words about Justification ? Was Dr. Tully a Non-conformist ? No , nor Mr. Ro●orough , Mr. Walker , and many such , before the Assemblies times . Though Dr. Gell , Mr. Thorndike , and many such did ill , in inveighing against imputed Righteous●●ss , in undistinguishing words ; yet too many by a very ill sence and sort of it , gave them too much occasion ; which put so many Learned , Judicious Divines to explain it , of whom in England the chief were Ant. Wotton , Mr. William Bradshaw , Mr. Tho. Gataker , Bishop Davenant , Bishop Ro●ert Abbot , Mr. William Fenner , and other Zealous Converting Preachers ; such as Jo●n Rogers , Tho. Hooker , Tho. Shephard , and the New-England Churches against Mrs. Hutchinson , and Mr Wheeler , that by Mr. Weld published the Narrative ●f the Antinomian Errors ; and of the strange Monsters from Mrs. Dyer , and Mrs. Hutchinson , and her death ; and of late , Mr. Benj. Woodbridge , Mr. Tho. Hot●hkis , Mr. Tho. Warren , Mr. Graile , Mr. Jessop ; but especially Mr. Truman , Mr. Gibbons of Blackfryers , and Dr. Stilling fleet . It is not a thing unknown , that it was not only such as you call Separatists , but many Bishops and Conformists , that in opposition to Popery , for want of distinguishing , have such words about Imputation , as encouraged the Antinomians . Therefore you cannot take all as Hereticks in the Scripture-sence , who hold the same Errors . Ortho. Then we shall not know what H●resie is , i● men d● not segregate themselves to propagat● it . Reconcil . You may know what opinions are pernicious , ( or if you will Heretical ) when you know not whether the man be a Heretick that owneth them : Even the Heretick Hereticating Papists say , there must be an obstinacy against sufficient light of evidence . And all ten●tiousness through prejudice , ignorance , or incapacity is not obstinacy . If your Schollar or Apprentice be seven years learning what you teach him , it may not by that be proved obstinacy . The word Heretick is used as please the speaker , in various sences . 1. Some call all Hereticks that obstinately oppose any Opinion ( or truth ) which the Church determineth to be Believed . 2. Some call all Hereticks that gather any segregate Church to maintain or propagate any Error . 3. Some call all Hereticks , who oppose any Poi●t essentiall to Christianity ; though but ignorantly by remote consequence . 4. Some call those Hereticks , who deny some one essential Article of Christianity , directly and knowingly , while they own the rest . 5. And some call no●e Hereticks but those that joyn together , the denying of some essential Arti●le directly or by plain evident consequence , and gather segregate Churches to propagate it , and do this obstinately against sufficient light : If you will use the Name , tell men which of these you mean. Ortho. Y●u encour●ge Heresie , by making it so hard to know a Heretick : May we not know them by their Doctrin● ? Reconcil . You may know what is Error , and Heretical , when you know not the man to be an Heretick : do what you can justly , to save men from their Error , without unjust and uncha●itable censuring of the persons . To which end I remember you of the writing of worthy Dr. Fow●●● , that H●li●ess is the design of Christianity : If then it prove that many of these that hold these ●ad opinions , are men of sincere Holiness , then Christianity in them hath reached to its design : Now ●●nd that the most of them that I have known , seem to me to be persons of serious Holiness ( notwithstanding their infirmities ) : They are Zealous towards God ; they greatly honour Christ ; they avoid known Sin ; they live justly and charitably towards men ; yea , it is the Piety and Strictness of the lives of many of them , which hath drawn many well-meaning ignorant persons to their Errors . Bu●nian , an unlearned Antinomian-Anabaptist , wrote against the foresaid Book of Dr. F●wler ; yet ( abating his separation ) I never heard that Bunnian was not an honest Godly man. If then he attained the design of Christianity , was he not a Christian ? Ortho. Could ●e be Godly that said a●d did so ●u●h against the Truth , and so much to draw men t● his Errors ? Reconcil . There is no man without many Errors : And do not all desire that others should take that for Truth , which they take to be Truth ? And how few be there in the world , that embody not with some Sect or Faction , for the promoting of their Opinions ? And how few that do not over-vilifie and wrong those from whom they differ ? And Bunnians last preachings give me hope that he repented of his Errors ; for he Zealously preached but the common acknowledged doctrine of Christ's readiness to receive and pardon converted sinners . Ortho. But unholy Doctrine will not make men holy , nor cosist therewith . Reconcil . 1. It is Holy Doctrine , practically received , that maketh them Holy ; and that which is Unholy , is received but notionally , and so prevaileth not against the power of truth . No doub● but false unholy Doctrine greatly tendeth to unholiness of heart and life ; Therefore let us all do our best to cure it . But it is not the sharpest censures , nor the greatest fierceness , or foulest words , or punishments , that are the right o● wisest way of cure : But t●e clearest explication of the Truth , and the most loving and meek instructing opposers , if God peradventure will give them repentance , to the acknowledging of the Truth . Ortho. I am sure General Councils , and H●ath●ns , Bishops and Emperors also of old , were severe against Hereticks . Reconcil . What will you say , if I fully prove , that Hereticks themselves , as such , did not mor● hurt to the Church , than the stir and violence used against them that were accounted such , hath done , and still doth ? No , nor so much hurt : But what need I more proof of this , than what Popery hath done these 800. or 900. years in the World ? Did Hereticks ever murder so many hundred thousands as the Papists did of the Waldens●s , B●hemia●s , French Protestants , Dutch , Irish , Engl●sh , Polanders , Hungarians , &c. by Wars , Massacres , Inquisitions , &c. Ortho. Those men were not Hereticks , but men fals●y a●cus●d of Heresie : Why instance you in Papist Tyrants ? Reconcil . And who think you will be Judge who shall suffer as Hereticks ? Will it not be those that are uppermost , and get greatest strength ? And are those usually the wisest : Who is the Judge , now in the Turks Dominions ? and among Christians ? who is Judge in Muscovy , where Preaching is forbidden ? Ortho. But it is the Clergy that is the Judge of Heresie . Reconcil . And how small a part of the Earth is so happy as to have the major part of the Clergy , wise , sound , honest and orthodox ? Where 's the Clergy so powerful as in the Roman Kingdom ? And where more erroneous , or more cruel ? Ortho. But you must instance in times of the Churches Purity , and not in the time of Anti Christs Reign . Reconcil . Few of us are agreed , when the time of the Church-Purity ended , from the Apostles days ; till the Fall of the Pagan Empire , there were great Numbers of Hereticks in the Church ; and no Sword was drawn , or desired , against them , by the Churches : And yet all the Number of that time , mentioned by Epiphanius , hurt not the Church , so much as the Pride and Contention of the Clergy , even before Dioclesia●s Persecution , if Eusebius may be believed , lib. 8. c. 1. And for long time after , the Church abhorred the use of the Sword , or Violence , against Hereticks : Or else Martin had not with such abhorrence , separated from the Bishops that were for the use of the Sword , against the Priscilian Gnosticks . And whereas Austin is cited as the chief that changed his mind herein , his instance is but one , and it is usually abused . 1. It being not against Heresie , but Schism , that he writeth : The Donatists were Prelatical Zealots , that thought themselves the greater Number , and so called themselves the Church ; for being the supposed Majority in Africk , and having the truest Bishop , as the Papists and some Prelatists arrogate the Name of the Church on those Accounts : W●at Errour had they more than Cyprian , and all his pious Councils had , saving their Factiousness for their own chosen Bishop . 2. And it was not this Shism neither , that Austin , was for Violence against , but to repress Force with Force ; for the Donatists used Murder and Violence . But come to the Times and Councils that suppressed Hereticks with the greatest Zeal . I have nothing herein to say against the Council of Nice ; though some good men think that they had done better to tolerate the Easter-Day different ; yea , and to have done less to stir up Disputes about One Substance : But do you think Nestorius did more hurt , by saying , That Mary was not to be called , The Mother ●f God ; but , [ The Mother of him who is God , ] than was done by banishing him ? Who was so far from being a Sectary , that he was the greatest Patriarch , and so deadly an Enemy to the tolerating of men , called Hereticks , that he began with urging the Emperour to prosecute them ; and was justly so used for his Violence , as a Heretick himself : And being banished , set up so great a Party in Syria , and other Countries , to this day , called Nestorians , as continue the abhorrence of the Council of Calc●don and Ephesus , and the Church of Rome , and the great Divisions of the Christian Church , Would the tolerating of the accused Phrase have done so much Hurt as this ? And did the Bishops and Councils , that condemned his Adversaries , Eutiches and Dioscorus , and banished him that was the second Patriarch of the East , do less hurt to the Church , than it would have done , to have patiently instructed them in what sence Christ's Nature remained Two , and to have granted , that in other sence and respe●t , they might be called One , as agreeing and united ? When now the Eutychian Jacobites , by Dioscoru● Banishment , fill the vast Country of A●a●sia , and many other Countries , in Divisions from other Churches , and Opposition to the Council of Calc●d●n . And did the Monothelites do so much harm , by saying , that Christ might be said to have but One Will and O●eration , ( by Concord , called One ) as all the Councils and Bishops did , by their condemning and prosecuting them , till the Imperial Churches were by it broken all to pieces ? And did the three Words in the Writings of Theodor●t , Ib●● and Theodore Mopsuest , do so much hurt , as the Councils that condemned these Tri● Capitula did , by woful Divisions ? Or did they , that Justinian called Corrupticolae , do more hurt , than he did , by murdering thousands , and wasting Aegyp● , and other Countries , by his blind Zeal against Hereticks ? Surely there is no Comparison in the hurt . Epipha●ius himself recordeth how much hurt Hereticating Heat did , against Audius and others called Hereticks : And Luci●er Calaritanus was made a Heretick , for his inordinate Zeal against the Arrians themselves . And I think few now doubt , but the blind Zeal of Epiphanius himself , and of Cyril Alexand ; and the Council that condemned Chrysostom , as if he were not hot enough against Origin , did a great deal more harm than good : And that Atticus and Pr●clus , by their Indulgence to the Joanites , were fain to heal the Wounds that those mens Heats had made . And more than Socrates and Zozomene tell us , that the said Atticus and Proclus did the Church more Service , against the Novatians , by Gentleness and Liberty , than their Predecessors ever did by their zealous Fierceness . The Church hath suffered much by Sects and Heresie , but , I think , much more by the ignorant Tyranical Attempts of suppressing them , and of such as are falsly accused of them . Ortho. But the Errours of former Times must not stop our Zeal against Errour , nor reconcile us to Heresie . Reconcil . But why do we not enquire how far , even the godly Orthodox-Ministers , in these times , also have been guilty of occasioning that which they justly reprehend ? I have seldom observed any Heresie or Errour to rise up , but what the Orthodox were a culpable Cause of : The Chief Rise of Anabaptisty hath been by our most vile Abu●e of Infant-Baptism , 1. Receiving all Infants of Atheists and Infidels . 2. And that , on an unproved Title , and on the perfidious Vows and Sponsions of God-fathers and God-mothers , that never owned them , nor intended to perform their Vows . 3. And forceing Ministers to baptise them against their Judgments . 4. And worst of all , instead of causing them at age , solemnly to renew their Christian Covenants , cheating thousands of ignorant Souls , with a Ceremony , called , Confirmation . So have the Separatists risen from the Corruptions of the Clergy and Church , and their wicked Lives , and Tyrannical Impositions and Persecutions . And so have these Antinomians risen , first , From the Papists False Doctrines , about their Good Works ; and next , From many godly Protestants , seldom , and unskilful opening the Mystery of Redemption and Grace , and preaching almost all for Humiliation , and too little of the wonderful Love of God , revealed in Jesus Christ ; till Dr. Sibbes and such others , led them into another strein : And , thirdly , by their unskilful Managing the Doctrine and Cont●oversies of Justification ; till the Breme and French Divines abroad , and Dav●nant , Ant. Wotton , Bradshaw , Gataker , and such others at home , taught them to speak more distinctly and solidly , ( which Le Blanck hath done above all before him . ) And they , that by Unskilfulness have occasioned other mens Extreams , should not be over-rigorous against them . Enquire into the Temper and Lives of most of this sort of men , among us of late , [ even Dr. Crispe , Lancaster Town , Walter Cradok , Saltmarsh , Den , Hobson , and such other ] and you will find , that though they had their Temerities and Blemishes , they were in the main , Men , far from wicked and prophane Lives ; much more , Mr. Walker , Mr. Roborough , Mr. Craudon , Mr. Eyir , blind Mr. Troughlar , Dr. Tully , and such other that came too near them . I will now instance more largely , in one , who , in the Fervour of his Zeal , Preach'd at Pinners-Hall-Lecture , and after printed a zealous ignorant Sermon , against such of us , as judge not as confusedly and erroneously as himself ; when I had avoided Preaching on any such Subject , and Printing what I had long before written on it , lest I should revive the Strife ; and yet he is known to be a worthy vertuous Man. I will give you yet another Proof , that such may be serious godly Men , who Preach a Doctrine , quoad Verba , Heretical or Anti-evangelical . The Renovation of an unsanctified Soul , requireth a Change so great , on all our Faculties , as must turn a meer natural man into a spiritual ; and give a man a new End , new Principles , and a new Heart and Life ; and this by Divine transforming Influence : But to cure one of these Erroneous Men , there needs not so a great Renovation , but only the better informing of an ignorant mans Judgment , that was carryed away by Education , Prejudice ▪ the Veneration of his chief Teachers , and the weakness of his own dull undistinguishing Mind ; yea , perhaps , the Cure of his Ignorance , in Grammar or Logick , in some one word , may make him Orthodox . Could you but get out Prejudice and Ignorance , so far , as to teach these men but Two or Three Distinctions , in all likelihood , it would cure them , E.G. 1. To distinguish between a Surety antecedent , and subsequent . 2. To distinguish between the Righteousness of Christ , given or imputed to us in se it self , ( one mans Accidents made anothers ) and his Righteousness given us in its Effects and Benefits , reputed the sole meritorious Cause . 3. Between Justification by Efficiency , ( principal and instrumental ) and justifying us constitutively , ( as Matter and Form ) justifying by Grant in Law , or by Evidence , or by Witness , or by an Advocate Defence , or by Judicial decisive Sentence , or executely ; and these , as supposing actual or legal Accusations . 4. Between the Law or Covenant of Innocency with Adam ; the Mediatorial Law or Covenant to Christ ; the Common Law of Grace , made with Adam and Noah ; the Covenant of Preculianity with A●rah●m ; the Political Law of Mos●s to the Jews ; and the Law or Covenant of Christ , of Grace , of Faith , by which Christ doth Govern , and will Judge his visible Church . Get unstudied dull heads , but to understand these four distinctions , and you cure them without a new regeneration : And doth not this prove that they are Godly ? To instance no more , but in the first ; an Antecedent Surety is either , 1. A party in the Bond ; 2. Or an Instrument of the party Bound . 1. If two persons be bound disjun●tively ( this or that ) to a Duty or a Penalty , the bond is answered if either of them perform it . If the Law to Adam had either said , thou , or Christ for thee shalt perfectly Obey , shalt dress the Garden , shalt take Eve for thy Wife ; or that thou or Christ shall suffer for not doing it ; then Christ's performance had antecedently freed us from Guilt and Punishment . 2. Or if the Law had said or meant , thou shalt Obey or Suffer by thy self , or by thy substitute or p●r alium as a man may pay his debt by his Servant , or appear by his Attourney ; then Christ's Righteousness or Suffering would have proved us guiltless . But a subsequent Surety , who , after the guilt , doth voluntarily , as a Mediator , undertake the discharge of the guilty , is no strict or absolute Representative , but , as a Mediator , purchaseth the Captive , to receive his Grace on the terms , and to the ends , which by a Law or Covenant of Grace , the Mediator shall appoint . CHAP. IV. My Reasons against a tedious needl●ss C●nfut●ti●n . Sect. 1. THE chief thing that I intended next to be done , that is , To Confute the Hundred Errors before named ; I am , on further thoughts , discouraged from performing : 1. Because , upon perusal , I find that I have already done it so oft and largly in many Books unanswered , that repetition is like to be disgracefully nauseous : 2. And they that will neither answer nor read what I have written 34 years ago , or 20 , are not like to read what I shall write now . In my Confession of F●ith , Printed 1655. I have so largely opened this Controversy , about Justification , Faith , and Works , in necessary distinctions , and many score self-evident Propositions , and many score Arguments , and abundance of express Texts of Scripture , and above an hundred Testimonies of Protestant Churches Confessions , and eminent Divines , that I find very little needful to be added : And why should I think they will read more that will not read that ? In my Apologies , I have Answered them that have opposed , and have had no reply . In my Treatise of Justification , I have done it over again . In my Catholick Theology , I have thrice over-done the same by Explication and Confutation distinctly . In my Treatise of Justifying Righteousness , in a Disputation , and an Answer to Dr. Tully , and to Mr. Cartwright , I have done the same , perhaps too largly . In my Methodus Theologiae , I have opened the Case methodically and briefly . In my Life of Faith , I have clearly explained it : And must I expect no Answer , and yet do all again ? 2. But my great disswasive is , that it will swell the Book to so great a magnitude , that few will read it ; should I cite all , or mo●● of the plain Texts of Scripture that confute them , how great a part of the Bible must I Transcribe ? Yet do they lay Salvation on points that no one Text of Scripture mentioneth . Sect. 2. 1. If I should cite all the Texts that prove that we are truly Sinners , though Christ hath been a Sacrifice for our sin , and that the guilt of Fact and Fault , on us , is not taken off by Christ's taking the penalty ; but we are verily sinners still ; How great a part of the Bible may I recite to prove it ? Sect. 3. 2. If I must prove that Christ is and was no sinner , by true imputation of our sin , as to the guilt of Fact or Fault , but only as a Sacrifice bear the Penalty ; it would be a reproach to the Adversaries , to need a Confutation of their Blasphemy , and all the Gospel would confute them . Sect. 4. 3. Should I cite all the Texts that prove us to need , and have an Inherent and Acted Righteousness by Grace , besides Christs Personal Righteousness Meriting for us , above six hundred Texts of Scripture expresly prove it ; and how tedious and needless a work is this ? Sect. 5. 4. Should I prove that All Righteousness , so far maketh Righteous ; and that making Righteous , is a Justifying , which goeth before Judging us Righteous ; and that it is a putid contradiction , to say , that any Righteousness doth not make Righteous , in tantum , School-boys would turn it into a derision of the opposers . Sect. 6. 5. Should I prove by Argument , that no Accident can by ye same numerically in divers Subjects , nor tra●si●● a Subjecto in Su●jectum ; and so the Habit , Act , and Relation of Righteousness in Christ's Person , cannot ●n it self be our Habit , Act , or Relation , unless our Persons , and Christ's , be really the same ; every novice in Logick , would be too much occasioned to insult over the ignorant gain-sayer . Sect. 7. 6. Should I prove , that to Justify Efficiently by making Righteous , and to Justify Constitutively ( being our Righteousness ) and to Justify by Plea , or by Witness , or by Evidence , and to Justify in Estimation or Account , and to Justify by decisive Sentence of a Judge , and to Justify Executively , and to Justify privately in Conscience , and to Justify publickly before Rulers or the World , or more publickly , at the Bar of God , are several sences , of the Word Justification , and several sorts ; what man of sense would not pity the Confounder that denyeth it , and talk , as if the Word had but one sence ? Sect. 8. 7. Should I prove that by Imputing , Paul meaneth truly accounting a man Just that is so ; reckoning that to him which he hath , and not feigning him to have what he hath not ; even Dr. Crispe hath spared me that labour , venturing to say , that the contrary sence of Imputing , maketh God a Lyar , or deceived . God never judged a man Righteous , that was not first made so . Sect. 9. 8. Should I prove , that by Works , Paul meaneth those that make not the Reward of Grace , but of Debt ; and James meaneth those that are ●he effects of Free Grace , and purely subordinate to Christ , as commanded by him ; the express Texts do make it needless . Sect. 10. 9. Should I prove , that Christ is our King , and Ruleth and Judgeth by his own Law , and hath not made us Lawless , and all Judgment on Rule is now committed to him , and that the very Law of Nature , is now his Law ; and also the Law of S●pernatural Revelation , called by Paul , the Law o● Christ , the Law of Faith and of Gr●●● ; and by James , the Law of Liberty ; the whole scope of the Gospel , s●veth me that labour . Sect. 11. 10. Should I prove , that Christ in ●sse objectivo , as the Object of Faith , is the very specifying form of that Faith it self ; and so , that to be Justified by the Object as such , and not by that Faith it self , is a notorious putid Contradiction ; or should I stand to prove that Faith it self , is said by Paul , to be Imputed for Righteousness in meer subordination to the meritorious Sacrifice and Righteousness of Christ , and in conjunction with Free Pardon and Adoption purchased by Christ ; how needless a work is this made by the Text ? Sect. 12. 11. Should I stand to prove , that Elect Infidels , Atheists , or wicked Men are not Justified , while such ( save as God maketh them Just by Conversion & Pardon ) all the Scripture tell us , it is needless , and that Eternal Electing to Justification , is not Justifying ; nor yet Christs dying for us , till He be given to us , as well as for us . Sect. 13. 12. Should I stand to prove , that men shall be judged according to their Works , and that God is the Rewarder of them that diligently seek him ; and that Christ hath frequently promised Rewards , and that the same Salvation , which , as to Value , is no Debt , but meerly a Free Gift of Grace through Christ , is yet , as to the Order of Conveyance , given on Condition as a Reward , that Fatherly Love may attain its ends by Saptential means , and not only by Power ; Morally , producing Moral Effects , in conjunction with Love and Power ; and thus , that the pardoning and saving Acts of the Covenant , impose Conditions , as receptive qualifications , which yet are all the Effects of Grace , the whole Scripture maketh this a needless task . Sect. 14. 13. Should I prove the distinctness ; 1. Of the Law and Covenant of Innocency . 2. And of the Law and Covenant of Mediation . And , 3. Of the Mediators Law and Covenant of Grace imposed on us , and sealed in Sacraments ; and that the same is both a Law and Covenant , and that the Covenant of Grace , is the Instrumental Gift of Pardon and Justification ; How much of the Bible must I transcribe ? Sect. 15. The like I may say , of most of the rest , which I doubt , I have been too large in proving in all the six , or seven , or eight Books before named . I thought also , to have distinctly answered th● Printed Pinners-Hall Lecture , but he that cann●● find it more than fully answered , in the foresaid Books , either never read them , or Answers to such a man , will be vain . And I am sorry , that the same hand in another Lecture , elsewhere publisheth , that [ That any are brought to believe in Jesus , is as great a Miracle , as the Resurrection of Christ from the dead ] p. 223. And after [ There is not a greater Instance of the Power of God in the whole World , than this , in bringing over the heart of a sinner to believe in Christ . ] It grieveth my Soul to think what Scandals are thus given by good Men to Papists , Infidels and prejudiced Scorners , and what work they will make with it . No doubt but Faith is a great and difficult Work , and wrought by Almighty Power : For God hath no other Power , but Omnipotency : omnis Dei Potentia est Omnipotentia , quia Infinita . Gods Power is his Essence : But the Instances and Demonstrations of it , are as various as the Effects . Your Finger or Tongue , moveth not , but by Omnipotency : But every Motion or Fly , is not as great an Instance or Demonstration of Power , as Faith is . Nor Faith so great an Instance as the making of Angels , Men , Heaven and Earth , Sun , Moon , and Stars , their Natures , Motion and Order : Divines have hitherto taught , that Power is eminently manifested in Creation and Natural Preservation , tho' with Wisdom and L●ve ; and Wisdom Eminently manifested in Government , and Love in Glorifying ( tho' they were conjunct in each ) Man cannot work Miracles , and that so great . And I do not believe that God damneth all unbelievers , as for want of an Act as great as the motion of the Sun , or making the World. And if it be a Miracle , and as great a one as Christ's Resurrection , How can any believer doubt at all ? Why was Christ's Resurrection Preached by the Apostles , so much as the Proof of the Truth of Christianity , and not the Faith of every believer ? Then we need not go far to prove the Christian V●●ity : Every poor Boy or Woman that believeth , hath the fullest Proof , and as great and miraculous as Christ's Resurrection , Why send we not Infidels and Doubters to this Miracle , which is about them in all ages in thousands : Over-doing is undoing . And yet no doubt , the Author saith truly , that Faith in Christ is so hard a Work , that he that never found it hard , hath none ( or hath it but in the seed , and yet unrooted , or untryed . But alas ! Infidels find it too hard to them . To conclude , Instead of the larger part of the Proof or Confutations which I intended ; 1. I shall with this , Annex a brief Treatise , resolving a multitude of Controversies about Justification , which I have laid by , about Fifteen Years . 2. I refer you to the foresaid former perforformance of it . 3. Were I not disabled by Pain , and the approaches of Death , I would be ready to Answer any sober , rational Objector . A Post-script . Sect. 1. WHereas divers say , they were drawn in to prenx their Names to this Drs. Book , because they were told , that the Errours were expunged : Upon perusal , I find that it is no such matter ; but in Vol. 3. Ser. 3 , 4. &c. the Author rather more frequently inculcateth the worst of them , viz. [ That sin cannot hurt any that are Elect , or that Christ dyed for . ] And that [ in 1. Joh. It is a powerful means to k●ep th●m from sinning , to believe that if they sin , it can do them no hurt . ] Sect. 2. The Text drew him to use the Name of sinning . [ I write to you , that you sin not . ] But did not the Contradiction of it to his Doctrine convince him , while he read the Text against sinning ; judge whether he took not the thing to be impossible ? He saith , Tho' such do Murder , commit Adultery , Blasphemy , Idolatry , or any such thing , they are no Murderers , Adulterers , &c. or Sinners ; because it is Christ's sin , and not theirs , and cannot be his and theirs too ; so that they may live in the Act , but cannot sin . Object . But it was their sin once , before it was Christs sin ? Answ . No ; He saith , that it was Christ's sin , if not from Eternity , at least above Sixteen Hundred Years before we were born . And he that had no being , could have no sin : And Gods fore-knowledge of future sin , maketh not sin : Nay , he could not fore-know , that which would never be ; so that indeed , Christ could not take our sin as his , which was not ours , nor ever would be at all : And if he had , yet I hope they will not say , that now in Heaven he is the greatest sinner . And so , there neither was , nor is , any sin in us or Christ . Sect. 3. But as he repeateth this Errour , I will repeat my Lamentations and Warning to this tempted Sect. Hear it as Speculatoris Tubam , the Watch-mans Trumpet , that would deliver , if it may be , more than his own Soul. 1. Is it possible , that that which is evil , and the greatest evil it self , can be in us , and done by us , and do us no hurt ? 2. Can that do no hurt to the Elect , that maketh such calamitous Confusions in the World ? What , that which filleth the Earth with the darkness of Ignorance , Idolatry , Infidelity , bloody Wars , Persecutions , Torments , Flames , Famine , Malignity , and yet do no hurt to any that are Elect , no , not while they are such themselves ? 3. Did Paul call himself mad against the Saints , unworthy to be called an Apostle , a wretched man , for that which did him no hurt ? 4. Did David write all the lamenting Words of Psal . 51. and many others ; and Asaph , Psal . 77 , &c. for that which did them no hurt ? 5. Did God pronounce all the Curses , Lev. 26. and Deut. 27. &c. against that sin that will not hurt the Elect that then lived ? 6. Are the recitals of the Jews sins and punishments , Psal . 78. and 105 , 106. &c. of things that cannot hurt the Elect ? 7. Did God send the Jews into Captivity to Babylon for sins that do the Elect no hurt ; even for penitent Manasses's sins ? 8. Are all God's threatnings in the whole Scripture , even such as Christ's Words , Joh. 15. Heb. 6. Heb. 10. and Rev. 2 , and 3. against things that are so harmless ? Must we serve God acceptably with Reverence and Godly Fear , because he is a consuming Fire ; and because it is a fearful thing to fall into the Hands of the living God , if no sin can possibly do us any hurt ? 9. Doth not this opinion contradict every Article of the Creed , every Petition in the Lords Prayer , and everyone of the Ten Commandements ? 10. If it be no hurt to be tormented with possessions of the Devil , to be Lunatick , Blind , Lame , Dumb , Torn , &c. Why is Christ so Praised for healing such , and why appealeth he to his Works against unbelievers ? 11. If it be no hurt to be mad , what is Bedlam good for ? Or to be tormented with Stone , Collick , Convulsion , or any Disease ; why will these Phanaticks seek to Physicians , use Medicines , and groan in Pain ? Possidonius would confute his Tongue by a sower-face or a groan ; when he said , O Pain , thou shalt not make me confess that thou art ( malum ) ill , or bad . 12. Why do we not take up with the three first Petitions in the Lords Prayer , if our own Interest be not next to be regarded and prayed for ? 13. Why pray we for our daily Bread , if there be no hurt to want it ; or for the pardon of sin , if punishment be impossible , or hurt not ; or against temptations and the evil one , and evil things , if they be no such ? 14. Should none pray but Reprobates , if others have no hurt to deprecate ? 15. Why should we compassionate the poor , or sick , if sin do no hurt to them ? 16. Why do men Plow and Sow , and Labour , and Eat , if Famine hurt not , and Labour do no good , because Christ hath done all ? 17. Why do Ministers Preach so much against sin , if it can do no hurt ? 18. What is it that we are to repent of , if sin do no hurt ? 19. Why must fasting , and watchfulness , and resisting temptations be used against Lust , and other sin , if it can do no hurt ? 20. What is Baptism , the Lords Supper , Confession , and Absolution then for ? 21. Why then should we exhort each other daily , lest any be hardened by this deceitfulness of sin ? 22. Why is he called Least , in the Kingdom of God , who breaketh the least Commandement , and teacheth men so ? 23. Why is the Education of Children so great a Duty , and he that spareth the Rod , hateth his Child , if sin will do them no hurt ? 24. What is God's Governing Justice good for , in punishing sin , if it hurt not ? 25. Why must Rulers be Just , and a Terrour to them that do evil , if sin do no hurt ? 26. How can that hurt any other Elect Person , that hurteth not the sinner himself ? 27. Why is it worse to be cast into the Sea with a Mill-stone , for scandalizing the least , if that scandal cannot hurt them ? 28. Why do Libertines labour to escape Prisons , Banishments , Fines , or Hanging for sin , if it can do them no hurt ? 29. Why is man's nature afraid of Devils , and the Serpents seed , if they cannot hurt us ? 30. Why hurt we others by Self-defence ▪ and War , if nothing can hurt us ? 31. Why hath God put Fear into our Nature , if nothing can hurt us ? 32. Was it no hurt to the Elect to be long the Devil's Servants , and to have our Conversion so long delayed , as with many it is ? 33. Is sin worse than suffering , if it can do no hurt ? 34. Is it no hurt to live and dye in terrible fear of Gods displeasure , and in doubts of our everlasting state ? 35. Is it no hurt to have Faith , Love , Desire , and Joy , weak , and to have still the remnants of unbelief , and other such like sins ? 36. Is it no hurt to lose some degrees of Love and Holiness , which we have had ? 37. Is it no hurt accordingly to have the less of Glory in Heaven ? 38. Why are these men for Separation and Church-Discipline , if sin do no hurt ? 39. Why pray they for Reformation , and Church-prosperity , and the Thousand Years Glorious State , if sin be so harmless a thing ? 40. If all that Christ Merited , be really the Elects , immediately on his purchase , are not all the Elect in Heaven already ; yea , before they had any being ; whence then is all the gross Ignorance and Errour , and blind Defence of Satans falsehoods , under the Name of Christ and Truth ? Why censure they Conformists and others that differ from them ? If all that Christ hath , be already ours , and we are as perfect as he , what can Duty , or more Grace , or Heaven , add to us ? And why would they have men read their Books , to do no good , and avoid no evil ? Is it to make up any imperfection in the Obedience or Righteousness of Christ ? 41. Did Christ redeem us from under his own Government , and the Law of Grace ? Are we not under the Law [ of Christ and Faith , and Liberty ] to Christ ? Or is there any transgression , if no Law ? Or is it Law that we shall not be Ruled and Judged by ? 42. Is it no greater Mercy and Grace , to make us like our Saviour in Holiness , and Gods Image , and the Divine Nature , than not ? Are Christ's Graces his dishonour ? 43. Is it not a vile abuse of his Grace , to contemn it , because it is our own ? And to take Righteousness to stand against Free Grace , if it be but our own ? And to pervert Pauls Words , that accounted as dung his own Righteousness , which he sets in competition or opposition to Christ , calling it that Righteousness which was of ( Moses ) Law ; when at the same Word , he sets against it a Righteousness also made his own , which is by the Faith of Christ . Could Christs Righteousness Justify us , if it were not in some kind of Causality ( meritorious , material , or formal ) made our own : Can an Accident of another Subject be an Accident of us ? And will not distinct personality continue to Men , as well as to Angels for ever ? We abhor the thoughts of any Righteousness that is of our own possessing or working , otherwise than as given and wrought in us , by the Merits of Christ , and the Free Gift of undeserved Grace ; or any that must not by the same Divine Power and Grace be continued . And all that pretendeth to the least part of the Office or Performance of Christ ; but only what he freely giveth , and which advanceth the Honour of his Merits and Love , and tendeth to Please and Glorify God , and attain the designed End of Redemption and Salvation . AS to the Twelve Names that are prefixed to the Book , I leave it to themselves , to speak their own Cause : Only I can say , that one of them taketh the Words , if mean't , as they are written ( and indeed inculcated ) to overthrow Christianity , and Humanity . And I doubt not , but some of the rest are of the same mind , and had not read the Book , or the Preface , so as to know what was in them . FINIS . THE CONTENTS . CHAP. 1. Prefatory . page 1. Chap. 2. An hundred of their Errors described . p. 6. Chap. 3. To moderate the over-hot Censurers of their Persons . p. 38. Chap. 4. Reasons for present forbearing a tedious Confutation of them , as being fully and often done by me already , and as further , needless . p. 58. Post-script . p. 65. Three BOOKS Lately Published by Mr. BAXTER , and Printed for Tho. Parkhurst . 1. ENglish Non-Conformity , as under King CHARLES the Second ; Truly Stated and Argued . 2. Knowledge and Love. 3. Cain and Abel . THE Vanity of Continuing Ceremonies in the Worship of GOD ; by a Minister of the Church of England . An Healing Attempt ; Conscience Satisfied , in Submitting Obedience to King WILLIAM and Queen Mary . 
A50402	----	The law of God ratified by the gospel of Christ, or, The harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of Mayfield in Sussex by Mr. Mainard late rector thereof, publisht since his death. Maynard, John, 1600-1665. 1674 Approx. 481 KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A50402 Wing M1450 ESTC R33505 13431275 ocm 13431275 99532 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50402) Transcribed from: (Early English Books Online ; image set 99532) Images scanned from microfilm: (Early English books, 1641-1700 ; 1552:26) The law of God ratified by the gospel of Christ, or, The harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of Mayfield in Sussex by Mr. Mainard late rector thereof, publisht since his death. Maynard, John, 1600-1665. [20], 271 [i.e. 273], [2] p. Printed for Francis Tyton ..., London : 1674. "The epistle dedicatory" signed: H. Hurst. Numerous errors in paging. Errata: preliminary p. [20] Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Theology, Doctrinal. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-05 Tonya Howe Sampled and proofread 2004-05 Tonya Howe Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The Law of God Ratified , By the GOSPEL of CHRIST : OR , THE HARMONY OF THE Doctrine of Faith , WITH THE Law of Righteousness . Wherein , many of the Types and Rites of the Ceremonial Law are unfolded : And the Moral Law adjusted a Rule of holy living to all , though justified by Faith. As it was delivered in several Sermons , Preacht to the Parochial Congregation of Mayfield in Sussex , by Mr. Mainard late Rector thereof , publisht since his Death . Col. 1. 27 , 28. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 3. 14. & 18. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London , Printed for Francis Tyton at the Sign of the three Daggers in Fleet-street . 1674. THE Epistle Dedicatory . To Mrs. Elizabeth Baker Widow : To Captain Iohn Baker and his Wife : And to Mr. Iohn Baker and his Wife . To Mr. Clement Read : and to the rest of the Inhabitants of Mayfield in Sussex , Auditors of these ensuing Sermons . Much honoured and well-beloved in our Lord , THe high Opinion he hath of you ( who desired me to dedicate these Sermons to you ) commands me to make good my compellation , by bearing a particular respect to that worth , and love for those Graces and Profession in you , which were sufficient to determine the Publisher of these Sermons to the choice of you to be Countenancers of them , now printed and exposed to publick View , which you first heard from your own privater Pulpit . The Publisher makes the Church somewhat a debtor , but Mayfield very much a debtor to him for his care of your spiritual profit and advantage : to which end these Discourses ( delivered in such plainness ( as becomes the truth ) and with such clearness as may capacitate any amongst you to read , understand , and gain by them ) are set before you . That of your faithful Monitor , now dead , might be said ( as is in somewhat different sense said of Abel , ) Being dead , he yet speaketh , Instruction unfolding that which many would else not discern , Caution , that you avoid what he knew was dangerous and might prove deadly , And Exhortation , perswading you to weighty instances of obedience and constancy . If it be , as doubtless it is , a Truth that the Legal and Mosaick Rites were the Gospel vailed , this piece deserveth your serious perusal ; for it takes the vail from off the face of Moses , and doth with plainness and brevity explicate many of those divine Riddles and heavenly Hieroglyphicks , on whose out-side too many of the Jews ( like unexperienced Children gazing on Pictures , ) determin'd their eye inapprehensive of the import of them . I would give you some account of the Subjects handled in this ensuing Treatise , but it is publisht that your reading might inform you . Nor will I doubt your readiness to view that with your eye , which , I believe , much pleased your ear . And I hope your desires to profit by it , wish my Epistle brief , that you may be taken up with the seasonableness and pertinency of the Subject . A piece which , I assure you , doth very particularly express the temper of its Author , who could have walked abroad ( as easily as most ) in a gorgeous dress of rich learning ; but he was as well versed in this part of self-denial , and resolved to practice it , as he was vers'd in Authors , and knew how to use them . He preacht it to you , that you might understand it , and his Son-in-law hath taken care it should be printed , that you might read and remember it . I wish that , among the many eagerly snatcht occasions men take to publish their own Conceptions More would take this course , and print , for the use of particular places ; some of the choice and profitable Sermons of their own Ministers , as soon as might be after their death , when , in all likelihood , the mourning remembrance of their dead Minister will enhance the value of his living Sermons , whilst the sense of their loss , in the death of his person , would increase the care ( of some at least ) that they lose not his Counsels , Exhortations , Reproofs and Comforts which ( by this means ) do survive him . I know many are so obstinate in their Vnbelief , and so unperswadable to Obedience , they will not promise to believe or obey , unless one arose from the dead to witness to the Promises , and to require their Obedience . God shew them mercy , opening their blind eyes , and perswading their hard hearts ! If there be any such among your Inhabitants of Mayfield ( and alas ! in so great a Parish there are too too many , ) Behold here is that which of all courses seemeth to come nearest to such a condescension . Though your Minister be not sent from the dead , yet providence sends ( as it were ) from his Grave : And if you will not obey Commands , nor follow Counsels , nor be warned by Cautions in his writings , you would not be perswaded if he came from the dead . But of you in particular I have no jealousie , to whom this Epistle and the Book is dedicated . Instead of perswading you to read it ( of which I am perswaded you are very forward of your selves ) I shall adventure ( and , I hope , with no more boldness than success ) to move you to bestow many of these Books among your poorer Neighbours , who will gladly read Mr. Maynard's Book , when perhaps they have as little mind to read other mens Works as they have knowledge of their persons . Promote knowledge of Christ , and saving Grace , by the means which are most likely to do it ; hereby you shall ( through the blessing of the Lord ) turn many to righteousness , and shine as the brightness of the Firmament for ever , which is that great thing that ( with hope of success ) is for you all , and for the rest of the Church-of God , the prayer of From my Study in the house of the Right Honourable the Countess of Manchester , at Waltham-Abbey , April 3. 1674. Yours , in our Common Lord , both Servant to your Souls , and Coheir of your Hopes , H. Hurst . The Contents of the several Chapters . Chap. I. NO justification by works , to Gentile or Iew transgressours of the Law , and how : yet the Iew had advantage by the Law , which is not voided by doctrine of Faith. Corrupt nature dispute perversely against the truths of God , partly out of ignorance and mistakes . Christ's righteousness the matter of our justification . Prepossession of false opinions pervert the Scripture ; this ruin'd the Iews , obstructed the Gospel among the Greeks . Pride natural to us , and opposite to the Gospel . Love of sin , of the world , pervert truths of the Gospel : the danger of this as rejecting the remedy , or turning it to the increase of the disease . Errors easily increas'd . How Errors found in godly men , while sometime the carnal are free from them . Chap. II. Grace abhors the Perverting of truth : So Moses , Elijah , &c. St. Paul , &c. For , hereby God is dishonoured , the New Nature is thwarted . Errors broken out are hardly limited , easily overgrow the truth : So the bulk of Popish Errors did : So Arianisme did . Errors divide the Church : So the Errour of the Necessity of Circumcision , the Errour about keeping Easter in Victor's time . Pope's Supremacy now divides the Church . Such divisions occasioned by Preaching old forgotten truths ; but the fault in those that will not endure such doctrines . Satans malice , and some mens weakness : So the inundation of Popish Superstitions broke in . How much we should resent these things : their danger : Toleration of them discussed , in the Objections for Errours answered . Chap. III. Objections against truth many times are double falshoods ; this riseth from Ignorance , Credulity , malice , and want of Arguments to confirm errours . No strange or new thing that men erre and are slanderous . Protestant Ministers are no promoters of Antichrist , but his great Adversaries : lessening them greatens Antichrists interest . Seducing Sectaries expedite Antichrists affairs . Satan hath still hindered reformation by such ways . Chap. IV. A Threefold Law , first given to the Gentiles with the Iews : the other given only to the Iew. Law of nature and its use . The Ceremonial cannot justifie , nor the Moral , yet neither made void by Faith. Faith confirms the Ceremonial Law : what this is , 't is of God , how long to last ; abus'd or not understood by many of the Iews , who precisely observed Ceremonial cleanness , palpably neglecting moral purity . In what sense doctrine of Faith doth not abolish the Ceremonial Law. The dispute between Iews and Samaritans , and whence it arose ; when , and how long continued . Divine worship in spirit and truth , not limited to any place . Law Ceremonial , a School-master to bring us to Christ , full of deep mysteries and spiritual realities , cleared by the Gospel . These unfolded in explication of Circumcision , seal of that promise , I will be their God , which contains all grace and comfort , is made good to us in Christ : the Covenant sealed by Circumcision , the same that is sealed by Baptisme . Passeover what , its occasion , the circumstances of it ; its meaning in each particular applied to Christ. Actual faith in Christ delivers from Curse of the Law , should excite to thanfulness , holiness , exercise faith , preparedness for our duties , godly sorrow . Feast of first Fruits , when enjoyned , excite to endeavour a rising to newness of life . Chap. V. Few Creatures appointed for Sacrifices : three sorts of Beasts , two of Fowls , all meek , resembling Christ , as we should . Korban whence derived , how apply'd to Christ , through whom we are made nigh to God. Burnt offering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It s import to us , the rites in offering it , blindness of the Iews , and to be pittied : deep slaine of sin , it is deadly to the sinner or his surety : Christs Bloud precious , shed that we should not live in sin . The continual burnt-offering Christians should offer morning and evening ; as most likely the Iews did pray and praise God in their Houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification : Imputation of sin to Christ speaks Gods love of Compassion to sinners : sin base and shameful . The blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the Lord on the Golden Altar ; the meaning hereof : It s inward fat burned , what meant : some other rites in the offering it , and their import . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was , noted Christ and how , a sufficient sacrifice therefore , fit to be trusted in . How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the Christians sacrifice , and apply'd . Oyle used in the meat offering : its purport with other rites of it explained . Salt with all Sacrifices , and its meaning . The Covenant of Salt. The drink offering wherein it consisted . The Peace offering , what , and on what occasion ; meaneth whole Christian duty in general , to be offered to God through Christ. Peace-offering might be male or female , part of it to be burnt , part for the Priest , part for the offerer ; hence our Communion with God inferr'd . How Sacrificers are partakers of the Altar . Priests under the Law were sacred persons , especially the High-Priest , type of Christ , whose is an eternal Priesthood . The Garments of the High-Priest and their meaning , viz. the holiness , beauty , and glory of Christ in general . A more particular view of each part of the Garments , their import , and our instruction . Ordinary Priests were in a sort types of Christians who are to be spiritual Priests and Sacrifices . Ministers of the Gospel no where called Priests in the New Testament . Tabernacle and Temple agreed in some , differed in other particulars : how each signified Christ to dwell with us , in much humility and love , we ought therefore to unite our selves to him , estrange our selves from sin : scandalous sins should not be cause of gladness in any who observe them in others . Temple and Tabernacle signify'd each be liever . Sin defiles the whole man , the heart first , the outward man next : sin begins in the heart . Altar made of Shittim wood , the meaning ; covered with brass , its purport ; the Godheadpreserving the humane nature under its sufferings . Where the Altar was placed , its meaning . The Altar of incense , its meaning . The Ark what in it , and their Import . The mercy seat , the Cherubims looking down towards the Ark. The fire used in Sacrifices , its meaning : Christs love to us , undergoing such sufferings for us , requireth love from us to him . This fire came from Heaven , never was to go out ; such should Christian zeal be . Chap. VI. Sacred observances , as restraint from unclean beasts : so not in their own nature ; the meaning equalleth all mankind in their Original . Gods Soveraignty in chusing Israel incomprehensible : His infinite goodness calling the Gentiles , who should be thankful , and take heed of unbelief and all sin . Our liberty to use all wholesome food : Blood whether now forbidden ? Probably a Natural though secret reason , why so many Creatures were forbidden to Israel ? Prohibition of eating blood , Acts 15. explained . Festivals Religious among the Iews , noted our Christian joy . What feasts these were . At the time of the feast of Harvest , Christ sent down the Spirit on his Apostles , who were to gather in the Harvest of the Gentiles . Feast of ingathering about our September . the meaning of it well applyed in three or four particulars . The feast of Trumpets , the type of Preaching the Gospel , and calling to faith and repentance : who are deaf to this , shall be astonied at the last Trumpets sound . The various washings in use among the Iews well unfolded , shew Christ the accomplishment of them , and our Christian duty of dayly purging our selves in the fountain of his blood . Chap. VII . St. Pauls design to deliver to us the doctrine of justification by grace . This clear'd by reducing all men under an examen : The Gentile examined and cast by Law of nature transgressed : The Iew examined and cast by the written Law moral transgressed . There is a Law of nature , this not nulled by Faith : What this Law is , in the particular description of it ? T is engraven on the heart , given by Christ , yet different from that he gives Believers who follow him . It was a perfect rule before the fall , it is yet of great use , though much impaired . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was to be served , and worshipped , that he created all , being himself eternal and omnipotent , wise and good . This Law declared what is good and what evil , in some measure . Excellent discourses of Philosophers . Yet is it an imperfect Rule now , cannot guide sinners to blessedness : discovers not the great mystery of the Trinity , or the state of perfection man was Created in ; his fall , and recovery , &c. An additional imperfection from the heart on which it is written , as from blurr'd paper the words or Letters are imperfectly read : Yet useful it is to Gods glory , to humane Societies , as remote preparators to receiving the Gospel ; in which much above , nothing contrary to , the light of Nature ; it justifies God , leaves man without excuse , not increasing this light , not acting up to it . This defect of theirs was sin against God , who as Lawgiver to all , hath given this Law , punisht the breakers of it , before the Law given on mount Sinai . Rom. 5. 13 , 14. illustrated . These punishments were just , as severe , in every age , and ruine of several Monarchies . The sins of Christians greater than of Heathens or Iews . What Christians are in name , in participation with Christ , who is dishonoured by their sins , which many Heathens abhor . Seneca and Pliny abhor'd Drunkenness , Tully decry'd Frauds in Contracts . Chap. VIII . Moral Law written , abridged in the ten Commandments , established by the Doctrine of justification by faith , though it excludes the Righteousness of works from our justification , not excluded from all other use . None justified by works of the Law , because all are born in state of sin . Works of faith follow justification as fruit , are imperfect examined by the rigor of the Law , which bears not the least aberration , requires the whole of mans heart alwaies , in highest degree of love to God , and for his sake to man our neighbour , nothing must be omitted , or wanting , or defective . Mans works cannot justifie before the infinite justice , holiness and Majesty of God our Lawgiver . Man to be saved , was found in sin ; is saved by grace : from which they fall , who would be justified by the Law , being a Covenant of nature quite different from the Gospel . Works justifying in St. James sense , Jam. 2. 24. explained . Iustifying faith is an Active principle , as prevalent habits are . They miserable who are not in Christ , because condemned : no middle State : outward fairness insufficient , inward change necessary . Historical faith doth not justifie . Iustifying faith hath sense of its need of Christ , who is a complete Saviour , and wherein this compleatness is . How earnest we should be to be found in him , careful to bring forth much fruit , but not to trust in it , keep the mean between the dangerous extreams of a dead faith , and resting on the works of Faith. How Christ establisht the Law ; by fulfilling it which he did without destroying it , what occasion of that , Mat. 5. 17. how made under the Law though he was the Lawgiver , bound therefore to fulfill the Law perfectly , so became a perfect High-Priest according to the type wherein every blemisht person was prohibited medling with the Priestly function . Sinless perfection necessary to the Sacrifice Christ offer'd in offering himself . Fulfilling the Righteousness of the Law , is an establishing of the Law ; to the exactness whereof man was at first created , the Law of our Creation afterwards exemplified in the decalogue : Satans design to obliterate this Law by our sin , to bring us under a Law of sin , how this effected , hence God dishonoured , man destroyed , both arising from Satans malice against the glory of God , and happiness of man : This work of Satan Christ came to destroy , and hath done it , which no meer creature could have done , Angels could not , and why . This work is really a repairing man , though expressed by destroying of Satans work : so raising up the dead , is called destruction of the Grave . 1 Joh. 3. 8. at large unfolded , Christ God imprest on our nature in himself , the absolute perfection of that holiness the Law required of mans nature , Christ hath fully satisfied the Law , and accomplisht the Prophecies concerning him , which was God , the coessential word , who made all , supports all in heaven and earth , and doth it as primary efficient cause and final for his own glory , so was without robbery equal with God , yet became man , uniting the humane nature to the Godhead , which supported the humane nature , gave value to the sufferings of it , in which nature , he made under the Law , was in capacity of suffering the Curse , which the Godhead , fountain of life and blessedness was not liable to : Who come not to Christ , are expos'd to all that their sins deserve , and the Law threatens : Sin then is bitter , and will be the shame of Sinners . Who are in Christ , have sound foundation of comfort , Christ hath satisfied the Law for them . To whom his perfect righteousness is imputed : so the Law establisht , this enlarged and illustrated , Debts paid by surety the debtor discharged the payment imputed , God imputes it , and of Grace or freely to the Believer on his believing in Christ. So faith justifieth not meritoriously , nor efficiently , not materially or formally , but objectively and instrumental●y , as apprehending Christ his righteousness : Hence our blessedness , joyned with our Sanctification . How Christ establisht the Law , by perfectly fulfilling all the Righteousness which it required : Contraiwise the doctrine of justification by our works makes void the Law in great part , reducing its Commands to the scantling of that obed●ence , which is pretended to justifie us . The mystery of Christs immense love to us . Believers should be humble and will be● Great sinners may be encouraged to come to Christ , whose righteousness is the righteousness of Jehovah . Look to the truth of your faith , the suitableness of your life : justified ones are sanctified ones . The Law is made a rule of holiness in life , to those that are justified without works of the Law , and this by the Authority of Christ , who hath for us satisfied it as a Covenant , and now ratified it as a Rule to us ; we cannot live justified by it , we must live sanctified to it . The Law as Covenant of works , useful to Believers , to humble , awaken , and drive them to seek a remedy : The Law a Rule useful to believers , keeping them poor in spirit , in sight of what they once were , what they still are : It is useful to quicken and stir them up to greater study of holiness . Our Redemption no prejudice to the Law , rather an exalting of it . The peaceable comport of the Law and Faith , which oppos'd to each other , is great error of Antinomians . High Presumption to boast of justification by Faith , and yet be the servants of sin against the holiness of the Commandment . He is out of Christ who continues in sin , in contempt of the Law , and to the abuse of free grace , which imparteth inherent Righteousness to sanctification , as it imputeth Christ his righteousness to justification . ERRATA . PAge 5. line 2. read these . p. 17. l. ult . add here . p. 18. for when , l. 18. r. even . p. 21. for Circumcellions , r. Circumcellians . p. 32. l. 19. for Corrupts , r. Corrupt . p. 33. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 13. r. Hymenaeus . p. 37. l. 16. r. Consequents . p. 44. l. penult . r. exhort . p. 53. l. 12. r. tolerable . for Chap. IV , r. V. p. 125. in the margin , for Officers , r. Offerer . p. 130. l. 33. dele him . p. 153. l. 22. r. persons . p. 160. l. 1. for An , r. any . p. 212. l. 2. for no , r not . p. 239. l. 21. r. woman . p. 240. l. 17. for state , r. stead . p. 243. l. 6. r. enduring . p. 263. l. 25. r. For. Rom. 3. 31. Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law. CHAP. I. THe holy Apostle in this divine Epistle according to the wisdom given unto him ( as his fellow Apostle saith of him ) having laid down that great fundamental truth of the Gospel , that righteousness and everlasting life is to be obtained by faith ; that is , by the perfect Righteousness of Christ imputed to Believers by God the Father , and applied by Faith , proveth it by shewing that none are justified any other way ; and this he cleareth by making it evident that all sorts of men Israelites and Gentiles are sinful and guilty before the Lord , and therefore none of them justified by any works of their own in the fight of God. He proveth the Gentiles to have sinned against the law , and light of Nature and Reason ; the Israelites to have sinned against that Law , not only so , but against the written Law , and that both Ceremonial and Moral ; against th● Ceremonial Law , in that they rested in the outward observation of it , not looking to the substance and end of it , and so their Circumcision was made uncircumcision : The moral Law condemned them because their corrupt natures were enmity against it , contrary unto it ; they sinned against it in omissions , commissions , their best performances fell far short of the full perfection of it , and therefore they all stood condemned before the Lord , whose exact justice alloweth of no righteousness but that which is every way perfect . These things being cleared from the 17th verse of the first Chapter to the 20th verse of this third Chapter : Then he declareth another way of justification revealed in the Gospel , even by the full satisfaction and perfect righteousness of the Lord Jesus Christ , imputed by God the righteous Judge of all the world to Believers , and applied by faith : And having proved this , in the latter part of this and in the two next Chapters , he in●●rt●th th●se words in the end of the third ▪ Chapter , Do we then & c. ? although he had not finished his discourse of free justification by faith through the righteousness of Christ , yet he wou●d put in a caveat against the licentious ●buse of this excel●ent Doctrine , though it seemeth a little out of order , not tying himself so precisely to method as to negl●ct the vindicating the honour of Christ , and the preventing , or removing of such a mistake upon which poor souls are apt to make Shipwrack . So that in these words we may note , first a Question or Objection , Do we make void the Law through faith ? secondly an Answer : 1. By way of detestation or abhorrence , God forbid ! or , let it not be , far be it from us . 2. By way of denial implied in a contrary Assertion , and that with advantage , We are so far from making void the Law through faith , that by this doctrine we establish the Law. Do we make void the Law ? Do we make the Law a vain , empty , useless thing , of no force ? Do we take away all authority and binding power from the Law ? through faith , through the Doctrine of the Gospel , teaching men another way of obtaining justification and righteousness , by the perfect righteousness of Christ , apprehended by faith without any respect unto or consideration of the works of the Law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be , far be it from us ; Yea , we establish the Law , we give more honour to the Law , we acknowledge more fully and truly the perfection , purity , authority of the Law , than they do , which teach and seek righteousness by the works of the Law. From this objection may be noted this point : That Ignorance and malice is apt to mistake , slander or pervert the most precious Truths of the Gospel ; or thus , The corrupt Nature of man is apt to corrupt the most precious Truths of the Gospel . So in this present Chapter : For the Apostle having before proved the people of Israel had as much need of the Righteousness of Christ to save them from condemnation , and to justifie them and present them as righteous before God , as the Heathen ; their sins and guilt being as great as that of the Heathens or rather greater . It seems hereupon some were ready to argue : What advantage then hath the Iew , and what profit is there of Circumcision ? As if they had said , this doctrine taketh away all difference betwixt Iew and Gentile ; it giveth unto Israel the peculiar people of God no more priviledge or dignity in things pertaining to God , than to the worst of Heathen Idolaters ; it was to no purpose that God distinguished them from other Nations by the ordinance of Circumcision : Thus is corrupt Nature apt to corrupt the precious Truths of the Gospel . But the Apostle shews that the Iews had much advantage over the Gentiles , chiefly , because that unto them were committed the Oracles of God : They had the word of God , the writings of Moses and the Prophets given by the inspiration of the holy Ghost , directing them to the Messias to whom they were to seek for Righteousness , and in whom they were to believe that they might be justified : They had Sacrifices prescribed them by the wisdom of God , as special helps to strengthen their faith in the perfect Sacrifice of Christ the Redeemer ; and therefore they had much advantage above the Heathens , if they improved it for their eternal good ; and yet notwithstanding all this , it was as impossible for them to be justified by their own works and righteousness , as for the Heathens , and they had as much need of Christ and his righteousness for justification as a●ese . In this the Iews had the advantage above the Heathens , that they had far better means to lead them unto Christ than the Heathens : Herein they were both alike , that neither the one nor the other could be justified and saved by their own works , but only by Christ and his righteousness . Again in this regard , the condition of the obstinate and unbelieving Iews was worse than that of the profane Gentiles , that they sinned against greater light and means , not improving their priviledges and advantages but receiving the grace of God in vain . Then followeth another objection , If mans unrighteousness commendeth the Righteousness of God , if Gods Righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness , how then can it stand with the righteousness of God to punish men for sin ? and again , if the glory of God , his rich Grace , do appear and shine forth so much the more admirably by the heinousness of peoples sins , why should any flee from sin , and not rather add sin to sin , doing evil that good may come , that Gods grace may be the more manifested to his glory ? The Apostle rejecteth these with detestation , shewing that notwithstanding all their perverse cavils , they shall find God a severe judge , and that their damnation is just : for it doth no way lessen the guilt of sin that God getteth glory by it ; for sin in its own nature tendeth to the darkning of Gods Glory , and men by sinning dishonour God ; but such is the infinite perfection of God , that as he commanded the light to shine out of darkness , though darkness be contrary to the light , so he can work good , and get himself glory out of the evil of sin , which in it self tendeth to rob him of his glory . So in the sixth Chapter of this Epistle , shall we continue in sin that grace may abound ? The Apostle had shewed before that all had sinned in Adam , besides the guilt of their own actual sins , yea , even such as lived before the Law was given by Moses ; and that by the publishing of the Law sin abounded , the guilt of sin increased : but then withal , he added , that where sin abounded grace did much more abound ; the free love and favour of God was gloriously manifested in pardoning sin , thus heightned and aggravated by the express Law , and in freely justifying sinners condemned by the written Law. Hence this Question or Objection , to which the Apostle answers with detestation ( as before ) and withal sheweth that they who are justified by the righteousness of Christ , have received the Spirit , and so dye to sin and live to righteousness , and are engaged hereunto by their Baptisme , and therefore it is in vain for any to hope for justification , and pardon of sin through Christ , who yeild themselves up to the service of sin . So verse 14th , he saith to Believers , Ye are not under the Law but under Grace : Hence again a Question or Objection of corrupt nature or carnal reason , What then ? Shall we sin because we are not under the Law but under Grace ; May we not therefore sin securely if we be free from the Law , if the Law have no power nor authority over us to condemn us ? The Apostle answereth this after his usual manner with detestation , and then more fully , Know ye not that to whom ye yeild your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness ? They that are just●fied by Christ , and freed from the curse , the condemnation and rigour of the Law , are the Members of Christ , and servants of righteousness ; but they that sin securely upon a conceit that they are freed from the Law , are indeed the servants of sin , and this service of sin tendeth to everlasting death . The Reason of this in general , is , the contrariety of mans nature unto God and his Truth since the fall , since the Image of God was defaced , and the Nature of man corrupted by sin ; so that the powers of the soul thus degenerated are become cross and opposite unto the counsel and truth of God. They are of the world , therefore speak they of the world , and the world heareth them : we are of God , he that knoweth God heareth us , he that is not of God heareth not us ; hereby know we the spirit of Truth and the spirit of Error : all of us are naturally of the world , and all remain so , unless the Lord do effectually by his grace call them out of the world , and so their worldly minds and hearts are unsutable and opposite unto the mind and truth of God. More particularly , 1. Ignorance is a great cause why men deprave the Scriptures and pervert the Truths of God : the light shineth in darkness , and the darkness comprehendeth it not . All are naturally darkness , and therefore full of contrariety to the light and truth of God ; ye were sometimes darkness , saith the Apostle , to those that then were light in the Lord ; the best of those whom God hath savingly inlightned by his spirit , were sometimes darkness . Lye not one to another , seeing that ye have put off the old man with his deeds , and have put on the new man which is renewed in knowledge after the Image of him that created him . They that are regenerated are renewed as in other regards so in knowledge ; This sheweth that the old man is possessed with darkness ; Corrupt Nature is void of saving knowledge , and therefore in that condition men are apt to put light for darkness , and darkness for light . The Sadduces that denied that great Mystery of the Resurrection of the body , I conceive , were much pleased with an Argument whereby they hoped to non-plus the Lord Jesus Christ ; they seemed not directly to deny the Resurrection , but only to desire a Resolution in a difficult case , concerning ●a woman that had seven husbands , & out-liv'd them all : The Question was , which of those seven should enjoy her for his wife at the Resurrection ; but the Lord Christ telleth them they shewed gross ignorance in that wherein they thought themselves ve●y acute : saith he , Ye do err , not knowing the Scriptures nor the power of God : and first sheweth them how by the Almighty power of God , the bodies of the Saints at the Resurrection should be so wonderfully transformed and glorified , that they should not need nor desire marriage or other things of the like natrue , no more then the Angels do which are Spirits and have no bodies ; then he proveth by the Scripture that the dead shall rise , Now this ignorance is more or less gross in several persons ; some that are not so grossely ignorant as others , yet being weak in knowledge and judgement , are apt to miscarry in this kind : First by misunderstanding some Texts or passages of holy Scripture , so it seemeth the Saints at Thessalonica mistook what the Apostle had written to them in his former Epistle , when speaking of the last day , he saith , This we say unto you by the word of the Lord , that we which are alive and remain unto the coming of the Lord , shall not prevent them which are asleep ; the Lord himself shall descend from Heaven with a shout , with the voice of the Archangel , and with the Trumpet of God : and the dead in Christ shall rise first , then we which are alive and remain shall be caught up together with them in the Clouds , to meet the Lord in the Air. Where twice he speaketh of himself ( if we look on the bare words ) as if he should live to the end of the world , as if Christ should come in glory before Paul should leave this world : I conceive , he spake by way of supposition , that if he , and other Believers then living , should remain to the last day , then they should be thus translated to Glory ; and as he saith elsewhere , they should not dye , but should be changed and this he might do to teach others by his example to live in a continual expectation o● Christs gloriou● appearing , especially considering that the day of death was to them as the last day , not that he did peremtorily determine any thing concerning the time which was unknown : now compare this with what he writeth to the same Church in the next Epistle , Now we beseech you Brethren , by the coming of our Lord Iesus Christ , and by our gathering together unto him , that ye be not shaken in mind or be troubled , neither by spirit or word , nor by letter as from us , as that the day of Christ is at hand : Let no man deceive you by any means for that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of Perdition &c. It seemeth some went about to deceive them under pretence of Revelation implied in the word Spirit , some by word of Mouth , as if the day of the Lord should come in that age , and these might abuse those words of the Apostle in his former Epistle , therefore he saith , by Letter ( or Epistle ) as from us . Now Satan might have this pollicy , and set a certain day , and that within a short time , that when they saw it did not come to pass at the time foretold , they might doubt of the thing it self , whether ever it would come to pass ; but the Apostle shews them that there must be a great change before that day , a general Apostacy or falling away , and the revealing that man of sin , the Son of perdition . Secondly , by drawing false inferences and conclusions from some places of Scripture . So in the present Text , from that ●ound doctrine of the Apostle concerning free justification of sinners through the righteousness of Christ , without any respect at all to the works of the Law , it seemeth some drew this inference or conclusion , that the Law was made void : and do not the Antinomians the very same ●t this day ? yea , do not many among us harbour the same conceits in their minds , as if it were enough only to pray to God to pardon their sins for Christ his sake ; as if they ●eed not labour after conformity to the Law ●n righteousness and holiness . On the other ●●de , whereas Christ saith , Except ye repent ye shall likewise perish . Except a man be born again , he cannot see the Kingdom of God. Follow Holiness without which no man shall see the Lord. From these and the like Scriptures , some it seemeth draw false conclusions , as if by repentance , by holiness , by prayers , and other duties , they might in part satisfie for their former sins ; and as if Repentance , Regeneration , Holiness , were not only things accompanying justification and salvation , but proper causes : But ye must consider , First , that Christ his satisfaction and righteousness is the full , perfect , and only cause of ●ustification and pardon of sin , and that no holiness , no duties of the persons justified , do help any thing at all towards their justification ; it is the Righteousness of Christ imputed to them , which maketh up the whole matter of their Righteousness in the sight of God , and covereth all their sins . Secondly , on the other side , Regeneration , Repentance , Holiness , are concomitants , things accompanying justification and salvation , and evidences of it : So that although none can procure pardon of sin , nor justification in the least degree , by any graces or duties of their own , yet none can have any ●ound hope that their sins are forgiven , or their persons accepted of God as righteous , without Repentance , Regeneration , and Holiness ; because none have their sins pardoned , and their persons justified , but such as receive Christ into their hearts by Faith. Now Christ alwaies cometh by water and blood by his holy graces to wash and sanctifie the Soul , as by his blood and merit to justifie and procure forgiveness of sin . As the light of the fire giveth no heat , and the heat of the fire giveth no light , yet the heat and light are joyned together in the fire ; so righteousness imputed to the soul for justification and forgiveness of sin do not sanctifie , and on the other side , Repentance , Regeneration , holiness in Believers do not justifie , yet they are joyned together , and where one is , there is the other , and the latter is an evidence of the former . I conceive it is a common case with many to mistake in this kind , because they want judgement rightly to draw inferences from Scripture gro●nds : so the Anabaptists , because they read of persons baptized when they made profession of faith and repentance ; hereupon they draw conclusions against Infant-baptisme : whereas the case is not alike , for those examples are of converted Jews or Heathens , not of such as are born of Christian-parents ; whereas they should rather argue , that because Infants born of Church-members under the old Testament , were circumcised as Church-members by the Lord command ; therefore Infants born of Church-members under the new Testament are to be baptized as Church-members now . Thirdly , prejudicate opinions , false conceits , sutable to corrupt Nature and carnal reason , forestalling the mind , and being entertained aforehand , make people very apt to deprave or deny the Truth when it is presented to them . I conceive this was the cause why the Jews were so obstinate in rejecting Christ and his doctrine , not receiving and obeying him as Christ ; because their carnal minds were forestalled with conceits of a Messias that should come in state as an earthly Prince , and erect a glorious worldly Kingdom amongst them , and this prejudice moved them to corrupt the Prophecies of the old Testament , and to distaste the doctrines of the New ; they liked not to hear of a crucified Redeemer , the doctrine of the Cross was to them a stumbling-block , they did not close with a spiritual Kingdom of Christ , attended with persecution : yea , Christ his Disciples were not free from this disease , and therefore when Christ foretold his own sufferings , Peter presumed to rebuke him , and there was a contention among them for the chiefe place , as if they expected great worldly honours and dignities by following Christ : On the other side , the Grecians were prepossessed with the rational principles of worldly wisdom and Philosophy , and so despised the Gospel as foolishness , though indeed there were such heights and depths of divine wisdom in the mysteries of the Gospel , as never came into the head of the wisest men amongst them . The carnal Israelites were forestalled with an opinion of their own righteousness , and so rejected the doctrine of justification by the righteousness of Christ , For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of God. Ignorance and prejudice , the fruit of ignorance caused them to disrelish the Truth of the Gospel . Secondly , the love of sin is a cause why men pervertor reject the Truths of the Gospel . The Gospel and word of grac teacheth to deny ungodliness , and worldly lusts , &c. This is distastful to a soul wherein sin raigneth . The Gospel requireth Christians to dye to sin , to mortifie their members which are upon the earth , to live to righteousness , to walk in newness of life . Thirdly , the pride of corrupt Nature is very contrary to the Gospel which teacheth to be poor in spirit , to empty our selves of all self-sufficiency , to go out of our selves , to become fools that we may be wise , to be less than nothing in our own eyes , to receive all of meer grace , the free love and favour of God , to present our selves in anothers garment before God in the righteousness of Christ , for the covering of our shame , and cloathing of our nakedness , to look for no acceptance of any service but by anothers worthiness , the merit of Christ. Fourthly , corrupt and inordinate self-love may move men to reject or corrupt the Truths of the Gospel , which teacheth self denyal , and the renouncing of all that is dear unto us , so far as it standeth in opposition against Christ , Then saith Iesus unto his Disciples , If any man will come after me , let him deny himself , and take up his Cross and follow me . The Gospel striketh at the right eye , at the heart , and root of the most beloved lusts ; How then will self-love rise up against it ? Fifty , inordinate love of the world , of things below , being deeply rooted in corrupt Nature , raiseth rebellion against the Gospel , and moveth men either to reject or corrupt the Truths revealed in it . Felix trembled at Pauls discourse and commanded him away : the young man went away sorrowful , when Christ required him to fell all and give to the poor , and follow him , in hope of treasures in Heaven : The Pharises who were covetous , when they heard Christ speak against that sin de●ided him ; Love not the world , neither the things that are in the world ; if any man love the world , the love of the Father is not in him ; So if any man love the world inordinately , the love of the Truth is not in him , for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father but is of the world . The Use of this may be , First , to teach us to see and bewayle the corruption of our nature , and withal , to make us sensible how dangerous it is to continue in our natural estate , destitute of the spirit of Christ ; Our corrupt nature is apt to corrupt and deny the precious Truths of the Gospel ▪ it were a dangerous and malignant disease of the body , that should turn the best physick into poyson , and either cast it out of the stomach as soon as it is taken in , or grow worse by occasion of the remedy : Our natures are wholly overspread with the deadly disease of sin and corruption , and there is no part ●ound in them , as the Apostle saith , I know that in me , that is , in my flesh dwelleth no good thing : He had much good in him through grace , a great measure of the spirit of Christ , but in his flesh , so far as he was carnal , so far as he was not renewed by the holy Ghost , ●o far there was no good thing dwelling in him ; which sheweth that in them which are not regenerate , there is nothing spiritually good , nothing suitable and pleasing to God : Whence these two great evils follow ; First , an inclination to reject the Remedy● ; like a corrupt Stomack that gives no entertainment to the Physick , leaveth it no time to work the cure , but presently casteth it out . So do many in the state of corrupt Nature , they hear the Truths of the Gospel which the Lord hath appoynted as pre●ious Remedies against that disease , and reject them , cast them up again , either denying them in the secret thoughts , not believing them , or not seriously minding or regarding them . So the Apostle told the unbelieving Iews , it was necessary that the word of God should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; Lo we turn to the Gentiles . He charged them for putting the word of God from them . The Apostle had put the word of God home to them , and they put it from them ; thus it is with many : The Gospel is tendered to them as necessary physick sent down from Heaven , and ministred to them by the Preachers of the word , but they put it from them ; either they do not take it down , or presently cast it up again . Secondly , there is an inclination in corrupt Nature , to corrupt the Truths of the Gospel , and to make them occasions of increasing the disease , and so to make the Gospel to become the servant of death unto death . Corrupt Nature is apt to make both the law and the Gospel occasions of increasing these diseases of the soul concerning the Law , the Apostle saith , when we were in the flesh , the motions of sin which were by the Law , did work in our members to bring forth fruit unto death : This explaineth afterwards as in other passages ; wherefore the Law is holy , and the Commandment holy , and just and good ; the Law is perfectly holy , and just and good , and therefore cannot be properly the cause of any thing sinful and unholy , Was that then which is good made death unto me ? God forbid ! But sin that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful ; such is the malignity of corrupt Nature , that it worketh evil out of good , and maketh the pure and holy Law of God an occasion of sin , the more sin is forbidden , reproved , threatned , condemned by the Law ; the more vehemently is the corruption of nature carried after sin . So for the Gospel , the Apostle Peter saith , that Christ preached in the Gospel , is to them that are disobedient , a stone of stumbling and a rock of offence ; when to them which stumble at the word , being disobedient , whereunto also they were appointed . They stumble and take offence because they like not those terms upon which Christ is offered to them in the Gospel . How dangerous is it then to continue in this estate of corrupt nature ? How earnest should poor souls be with the Lord to deliver them ? The body is in a sad estate when all both food and physick increaseth some deadly disease in it . The word and Gospel of God is both food and physick , and corrupt Nature is apt to make it an occasion to increase sin , and aggravate condemnation . Cry mightily to the Lord to work a through cure upon your souls , to change and renew your natures , to send his spirit along with his word , that it may overpower the diseases of your souls , and be unto you the favour of life unto life . Secondly , This may teach us not to think it strange , that so many pretious Truths of the Gospel are denyed and rejected in these days , so many parts of Scripture abused with false interpretations and corrupt glosses , so many errors and lyes maintained instead of Truths . Corrupt nature is a full fountain sufficient to send forth a multitude of these poysoned streams . It is a fruitful wombe to conceive and bring forth abundantly , ignorance , mistaking the sense of Scripture , drawing false conclusions from the word , filling the mind with mists and clouds of prejudice against the Truth , Love of sin , Pride , Corrupt and inordinate self-love , excessive love of the world and outward things . These and the like distempers of corrupt Nature , What truths may they not corrupt or deny ? What errours and false opinions may they not breed and cherish ? Now when Satan the Father of Lyes , either more immediately by himself , or mediately by his instruments worketh upon corrupt nature , then followes strong delusion or efficacy of error whereby people are brought to believe lyes tending to damnation . Yea , such is the power of Satan joyning with corrupt nature in the producing of false doctrines , that one error begetteth many , and one Seducer deceiveth many ; one blind guide draweth a multitude into the ditch with himself : yea , one Heresie may soon over-run a whole Country , and spread suddenly from one Nation to another . How soon did the Heresies of Arius overcome the world , and how were the Kings and Kingdoms of the earth made drunk with the cup of the Whore of Babylon , lying drenched and drowned in Popish errours , Superstitions and Idolatries ; and like horns fastned to the head of the beast , imploying their power to maintain the tyranny of Antichrist , and to suppress and persecute the truth , and them that were sincere and zealous in professing and promoting it . And , Thirdly , upon the same ground , we may see the cause of such wicked practices as are used to advance and establish errours : Satan and mans corrupt nature joyn together in the breeding of them . False doctrines have an hellish original , and so are carried on by hellish means ; What juglings were used by the Arians to delude the Emperor Constantine , to bring the Champions of the Truth , especially Athanasius into disgrace and suspicion with him ? how importunate were they to obtain a toleration , and to be received into Communion with the Church ; covering their wolvish natures under sheeps cloathing , while they were weak and kept under , but casting off the sheeps skin when once they grew numerous and strong , and had Emperours for their turn , and appearing in their own colours , devouring the sheep of Christ , making havock of the Church , and exercising outragious persecution against them ? Much is related also of the fury and cruelty of the Circumcellions ; As for the Papists , what Country in Europe almost hath not had experience more or less of their bloody butcheries ? how many thousands of Saints and Martyrs have they murdered with fire and sword , and put to cruel torments in Italy , Germany , Spain , France , Netherlands , England and Scotland ? Among the rest the barbarous Massacres acted upon the Protestants at Paris in France , under pretence of friendship , and a royal wedding , and the like cruelty executed in other Cities of that Kingdome , and the hellish Powder plot here in England , are sufficient evidences by what spirit they are led : and this latter is on the one side , I conceive , matter of perpetual infamy and reproach to the Whore of Babylon ; and on the other side , an everlasting monument of the goodness of God , and his watchful eye over his Church , in discovering this work of darkness , laughing to scorn the counsels of his Enemies , and commanding deliverance for his people in this Land , by which means the Gospel and ordinances of God are continued among us to this day . But by these and the like examples it may appear , that Satan and the corrupt nature of man closing together , do both bring forth dangerous errours , and contrive wicked means to maintain them . Hence it is that they have dealt perfidiously with men to work their own ends , having first dealt falsly with God in denying his Truth , and ( as much as lyeth in them ) falsifying his word , putting false constructions upon it , and drawing false conclusions from it . And therefore none ought to stumble at the multitude of errors and false opinions , so as to question the Truth and certainty of Religion , but rather so much the more to use means to be established in the Truth , by searching the Scriptures with diligence , earnestly praying to the Lord to open their understandings , to lead them into all Truth , and confirm them in it , to frame their hearts to receive the love of the Truth , and to keep them from being led away with the error of the wicked . But some may question . If Satan and corrupt nature are the cause of errours , what is the reason then , 1. That some of the godly are drawn into Error ? 2. What is the cause that many carnal persons , and many notoriously wicked , are free from Errours , yea , at such times and in such places where errours and sects abound . For answer to the former I conceive . First , that many who have been of note for godliness were never sound ; they were but chaffe in the Lords floore , aud so easily blown away with every wind of false Doctrine . Saith the Apostle Iohn , Little children , it is the last time , and as ye have heard that Antichrist shall come , even now are there many Antichrists , whereby we know that it is the last time : These lesser Ant●●●ists were forerunners of the great Anti●hrist , but whence came these petty Antichrists , even out of the bosome of the primitive ? apostolical Church ; for saith this Apostle , They went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us ; but they went out , that they might be made manifest , that they were not all of us . If these that were in communion with the Church of Christ in those purest times , were unsound at the best ▪ and afterwards discovered their unsoundness by departing from the faith and Church of Christ , and becoming open enemies to the Truth , have we not cause to think that many , who in these days imbrace false opinions , were never upright when they seemed most zealous for the Truth and wayes of God ? And therefore what need have all to search their hearts , and while they seem to stand take heed least they fall , by l●bouring to ground themselves upon the Lord Jesus Christ by faith unfeigned . Secondly , I doubt not but sincere Christians may fall into some lesser errors , because they do but know in part ; There are degrees of ignorance in them and the remainders of corrupt nature which may darken their minds , and expose them to the danger of erring , partly through the weakness of their own judgements , partly through the sleight of men and cunning craftiness , whereby they lye in wait to deceive , partly through the high esteem which they have of some men . So it is thought that multitudes were carried away with Luthers Name , and the eminency of his gifts , and the great service done by him to the Church of Christ. Lastly , I conceive that the Lord may in his wisdom suffer some eminent Saints of his to err in some things , that men may learn not to think of men above that which is meet , but to give that great prerogative of infallibility to the God of truth alone , who hath revealed his Truth in the holy Scriptures : and therefore Christians should try all spirits and doctrines by this Rule , bring them all to the Law and to the Testimony , concluding that if they speak not according to this Rule , it is because there is no light in them , no light in their doctrine , so far as it will not endure the trial of Scripture light ; yea , the Apostle speaks very high in this case , Though we , or an Angel from Heaven , preach any other Gospel unto you than that which we have preached , let him be accursed . If it were possible for a blessed Angel to preach false doctrine , we must reject and cleave to the Scripture against all contradiction . For answer to the Second Question : In as much as Satan , and the corrupt nature of man , are the cause of Errours and Heresies , What is the reason that many carnal persons both such as are of civil conversation , and fair moral principles , and also such as are loose and licentious , yea openly profane , are free from errours in such places and ages , where & when false doctrines abound ; whereas they are such in whom the corruption of nature raigneth , and such as are held captive by Satan according to his will ? For answer to this I conceive , First , that some such persons being naturally quick of apprehension , and judicious , may be so clearly convinced of some truths , that though many deny them and oppose them yet they will stand to them , especially when there is liberty for all sides to hold and profess what they list , and a man may stick to the Truth without loss and danger : in such cases natural Conscience is a strong tye upon mens spirits , to cause them not willfully to deny a known Truth . Secondly , Some may affect the reputation of constancy , being loth to be noted for light vain and fickle persons ; and therefore in as much as it was their lot to be trained up from their childhood in the truth , they will cleave to it , howsoever others cast it off , so long as they see they may do it with safety . They account it a childish thing to hearken to every novelty and vain fancy ( as indeed it is ) and therefore not becoming their gravity . It may be they would have been as obstinate in error had they happened to have been taught it in their youth , as now they seem to be constant in the Truth . Is not this apparent in divers at this day , who stand firm in doctrinal truths , and remain perversely stiffe , in old Ceremonyes and superstitious observances , which have no footing in the holy Scriptures , because they have been trained up in both ? On the one side they were trained up under sound doctrine concerning the main points of faith : On the other side , they received some superstitious observances by tradition , and therefore they will part with neither , Thirdly , I suppose Satan having possession of carnal persons another way , doth not much temp● some of them to renounce the Truth and entertain errours , because they are not such as are likely to do him any special service in promoting false doctrines . Fourthly , many carnal persons may be engaged to stand for the Truth against errors because some whom they respect , or upon whom they depend , or of whom they look for some advantage , go that way . Fifthly , many carnal persons seem to be indifferent in matter of Religion : They are serious , and hearty about things that bring in profit , in following their business , or in pursuing their pleasures , in satisfying their lusts ; they think it no great matter what men hold or profess in matter of doctrine . When the Iews accused the Apostle Paul for teaching false doctrine , saith Gallio the Roman deputy , If it be a question of words and names , and of your law , look ye to it , for I will be no judge of such matters . See how slightly he speaks of matters of Religion , as if they were but empty words , whereas the Question between Paul and the Iews was one of the weigtiest that ever was in controversie . scil . Whether the Lord Jesus were the Christ ? And so Festus another Roman Governour relating Pauls Case to King Agrippa , accused by the Iews ▪ said , When the Accusers stood up they brought none accusation of such things as I supsed , but had certain questions against him of their own superstition , and of one Iesus which was dead , whom Paul affirmed to be alive . It seemeth he thought these things to be frivolous queries not worthy of the cognizance of so great a Magistrate as himself : whereas the R●surrection of Christ from the dead ( which was in question between Paul and his adversaries ) was such a fundamental point , as that mans salvation depended upon it . Thus it seemeth many are kept from embracing errours , because they hold it a matter of no great weight , what men profess in point of Religion . But let all that mind their salvation receive the love of the Truth and walk in it , hating and shunning every false opinion , and every false way , out of sincere love to the Lord Jesus Christ , and true zeal for his Glory . So much of the Question or Objection . CHAP. II. THe Answer is , first by way of abhorrence or detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be , or far be it from ●s ; which our translaturs render , God Forbid : I suppose because this English phrase is used in cases of like nature ; howsoever the Apostle by these words signified that he abhorred and detested such a consequence , as to make void the Law by the doctrine of free justification through the righteousness of Christ applied by Faith. Hence may be noted this point : That gracious hearts do exceedingly abhor those opinions which corrupt or oppose the truth of God. Heresies and false doctrines are odious to the godly . 1. This may appear in many examples , and first in the old Testament . Moses did exceedingly abhorre the wicked counsel of Balaam whereby he taught the Midianites to deceiv● the people of Israel , so as to draw many of them from the worship of God to Idolatry ; and therefore saith he to the people , arm some of your selves to the war , and let them go against the Midianites and avenge the Lord of Midian : which they did , and slew the Males , and five Kings of Midian , and Balaam himself , who gave this wicked counsel : But Moses was not satisfied with this execution , but was wroth with the officers of the Host , and said unto them , have ye saved all the women alive ? Behold , these caused the Children of Israel through the counsel of Balaam , to commit trespass against the Lord in the matter of Peor , and there was a plague among the congregation of the Lord ; and then he commanded them to kill all except the women children which were Virgins : And it seemeth that this was one of the last acts of Moses his life , for the Lord said unto him , avenge the children of Israel of the Midianites , afterwards shalt thou be gathered unto thy people : it was a work fit for him to do when he was ready to leave the world . How odious were those Prophets of Baal , to that zealous Prophet Elijah ! Saith he , take the Prophets of Baal , let not one of them escape : and they took them , and Elijah brought them down to the brook Chishon and slew them there . Micaiah shewed his detestation of those lyes spoken by the false prophets , when he told the King , now therefore behold the Lord hath put a lying spirit in the mouth of all these thy Prophets . The like may be shewed of the Prophet Ieremiah , how he abhorred the lyes of those false Prophets , Hananiah , Ahab , Zedekiah , and Shemajah , but I come to the Examples of the New Testament . And first to begin with Iohn Baptist , who came to prepare the way of the Lord , with what zeal did he detest the corruption of doctrine brought in by the Pharises and Sadduces ? When he saw many of them come to his Baptisme , he said unto them , O generation of Vipers , Who hath warned you to flee from the wrath to come ? But above all , take the blessed Example of the Lord Jesus Christ , with what heavenly zeal did he manifest his detestation of the false doctrine taught by the Scribes and Pharises ? Thus have ye made the Commandment of God of none effect by your tradition . And he gave his Disciples this Caveat , Take heed and beware of the leaven of the Pharises and of the Sadduces : which is meant of their corrupt doctrine . How sharply doth he reprove them , and how many woes doth he denounce against them ? He calleth such , Wolves , Theeves and Robbers . And the Apostles and servants of the Lord Jesus Christ , being led by the spirit of Christ ▪ did abundantly discover how exceedingly they detested and abhorred Heresies and fals● doctrines . The Apostle Peter inveigheth with much vehemency against false Teachers , & calleth their corrupt doctrines damnable heresies , whereby they denyed the Lord that bought them , and bring upon themselves swift destruction . He terms their ways pernicious , and shews how they make merchandise of souls . He calleth them pernicious , self-wil●ed , and such as are not afraid to speak evil of dignities , wells without water , speaking grea● swelling words of vanity : with divers other expressions . St. Iude agreeth with St. Peter , and among other passages , compareth false Teachers to Cain , Balaam , Core. The Apostle Iohn calleth them Antichrists , adversaries to Christ , and false Prophets . They are called deceivers ; yea , it is said , ver . 10 , 11. If there come any unto you , and bring not thi● doctrine , receive him not into your house , neithe● bid him God speed , for he that biddeth him Go● speed is partaker of his evil deeds . In the Revelations written by St. Iohn , the Angel o● Minister of the Church at Ephesus is commended for hating the deeds of the Nicolaitans . Pergamus is threatned , because in that Church was found those that held the doctrine of Balaam , and of the Nicolaitans , and therefore t is added , Repent , or else I will com● unto thee quickly , and will fight against the● with the sword of my mouth . Thiatira is blamed for suffering the woman Iezabel which called her self a Prophetess to teach and seduce . A great part of this book declareth the wickedness of the Whore of Babylon , the Antichristian popish faction , the mischief they do , the Judgements of God hanging over them , and how odious their false doct●ines and false worship is to God and his people . The Apostle St. Paul as he laboured and wrote more than the rest , so he is very plentiful in declaring his detestation of false doctrines and false teachers : In his Epistle to the Romans , ●he earnestly exhorteth the Saints , I beseech you Brethren , mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them : for they that are such serve not the Lord Iesus Christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . He speaketh of those that cause divisions contrary to ●ound doctrine , not of those that oppose false doctrine and corrupt customes , whereupon sometimes divisions may follow through ob●tinacy of those that resist the truth . How largely doth he declare against that fundamental errour of them that denyed the resurrection : He calleth them corrupt teachers , false apostles , deceitful workers , transforming themselves into the Apostles of Christ , Ministers of Satan , and imitating their Master , transforming themselves into the Ministers of righteousness , as he being the Prince of darkness transformeth himself into an Angel of light . How sharp and severe is he this way , in the Epistle to the Galatians , Though we , or an Angel from heaven , preach any other Gos●el unto you than that which ye have received , let him be accursed : As we said before , so say I now again , if any man preach any other Gospel unto you than that ye have received , let him be accursed . Yea , he spared not that great Apostle Peter , but withstood him to the face , and gave him a publick reproofe , because he did but warpe a little , and by withdrawing from the believing Gentils , for fear of offending the Iews , gave occasion to men to question the doctrine of free justific●t●on through the righteousness of Christ alone , and to think that circumcision and the ceremonies of the Law were necess●ry to justification . Again , saith he , O foolish Galatians , who hath bewitched you that y● should not obey the truth ? shewing , that t● be led by ●alse teachers , is to be befooled and bewitched . Corrupts teachers bewitch and make fools of their followers . Again , saith he , I would they were even cut off that troubl● you . He calleth false teachers dogs , evil workers , the Concision ; and sheweth that such are apt to beguile others with enticing words , and to spoil them through Philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after Christ , intruding into those things which they have not seen , vainly puffed up by their fleshly minds . How notably doth he set forth Antichrist and his followers , speaking of a grand apostacy and general fal●ing away , and calleth the head of it , the man of sin , the Son of per●ition , who opposeth and exalteth himself , &c. He calleth the mystery of Antichrist , the mystery of Iniquity . He calleth him that wicked one ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying the lawless one , a term exactly agreeing to the Pope , who trampleth upon the laws of Christ at his pleasure , and exalteth his own Laws . He sheweth that his coming is after the working of Satan , with all power and signs , and lying wonders , and with all deceivableness of unrighteousness in them that perish , &c. He sheweth that to fall into Heresie , is to make shipwrack of faith , and that for this cause he delivered Himeneus and Alexander unto Satan . He sheweth that Heresies are doctrines of devils , and Lyes spoken in Hypocrisie ; and foretelling the perillous times that should come in these last dayes , that men should be lovers of their own selves , &c. then he addeth , of this sort are they which creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , ever learning &c. He compareth them to Iannes and Iambres that withstood Moses , meaning I suppose , the Egyptian Sorcerers or Juglers : so do these also resist the truth , men of corrupt minds , reprobate concerning the faith ; and afterwards he sheweth the miserable progress that they shall make , scil . from bad to worse ; Evil men and Seducers shall wax worse and worse , deceiving , and being deceived . Yea , he sheweth the folly of those that hearken to seducers . The time will come , when they will not endure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears , and they shall turn away their ears from the truth , an● shall be turned unto fables . He calleth fals● teachers , unruly and vain talkers and deceivers whose mouths must be stopped , who subvert who●● houses , teaching things which they ought not for filthy lucre sake : And he giveth this charg● to Titus concerning such ; a man that is a● Heretick after the first and second admonition reject , knowing that he that is such , is subverted and sinneth , being condemned of himself ▪ It is conceived that the Epistle to the Hebrew was written by this Apostle , and how largely doth he there confute the corrupt doctrine of them that maintained the necessary use 〈◊〉 legal cremonies , and giveth this admonitio● Be not carried about with divers and strang● doctrines , and saith , We have an Altar where● they have have no right to eat , which serv● the Tabernacle ; shewing they have no pa● in Christ , which obstinately prefer the sh●dows of the old Testament before Christ the● substance . Secondly , to these Examples may be add● divers Arguments or Reasons , whereby it m●● appear why Heresies , false doctrines , opinnions that oppose or corrupt the truths 〈◊〉 Christ , are odious to the godly , and abho●red by them . First , because the glory of God is exceedingly wronged by false doctrines and Heresies , an● the grosser any such Heresies are , the more 〈◊〉 God dishonoured by them . God the Fathe● is such as Christ witnesseth of him , he th●● sent me is true , yea , he cannot lye . God the Son is Truth . God the holy Ghost is the spirit of Truth . Now what a high disho●our is it to the God of Truth , when lyes are fathered npon him , and attributed to him ? errours and false opinions in matters of Religion are taught , professed , received as Truths of God ? What is this but to go about to derive darkness from light ? lyes from the Fountain of Truth ? The Apostle disputing against that great errour of them that denyed the Resurrection of the dead , bringeth this Argument amongst others , that Christ is risen , and the resurrection of the Head proveth the Resurrection of the Members ; and sheweth that divers absurdities would follow , if the resurrection of Saints should be denyed , among the rest this , We are found false witnesses of God , because we have testified of God , that he raised up Christ , whom be raised not up , if so be the dead rise not . They that maintain any falshood in point of Religion as a Truth , they bear false witness of God , as much as in them lies , they make him a lyar , the Author of falshood : Which tendeth highly to the dishonour of his great and glorious name ; and therefore all that are born of God , all that love the Lord Jesus in sincerity , abhor errours and Heresies . Secondly , There is a contrariety in the hearts of the godly , against errours and Heresies . They have in them a principle of opposition against false doctrine . A stranger will they not follow , but will flee from him , for they know not the voice of strangers . There is something within them which suiteth not with strange doctrine , but is averse from it . For , 1. They are begotten with the word of Truth ▪ Of his own will begat he us with the word of Truth . As they are new creatures , they have their original from the word of truth ; it i● as it were one of the ingredients of their new nature , and so in that regard there is a natural antipathy and contrariety betwixt them and false doctrines . The Apostle Iohn saith o● the godly , we know that we are of the Truth They do as it were derive their new being from the Truth ; and therefore errour and fals● doctrine is hateful and abominable in their sight . 2. They are the children of the God of Truth ▪ they are united unto Jesus Christ who is ful● of grace and truth ; they are led by the spirit of Christ who is the spirit of truth : and therefore abhor and detest lyes spoken in Hypocrisie . Thirdly , The godly have learned that errou● tend to the destruction of poor Souls , and therefore Peter calleth them damnable Heresies Paul calleth them doctrines of Devils . It 〈◊〉 said they eat like a canker or gangrene , whic● is such a malignant disease , that it require●● the cutting off of a limb , otherwise the who● body is in danger to be destroyed . Now 〈◊〉 people of God being tender and compassionate toward immortal Souls , How can the● chuse but abhor such deadly poyson when the● find it offered by Seducers , and readily swallowed down by the simple . Is it not strange that some would have protection and encouragement given to all false doctrines , and to those that spread and propagate them , and that under a pretence of tenderness ? Is it not rather a high degree of cruelty , to protect any in destroying Souls , to give them full liberty to wander about with their Plague-sores running upon them , freely to spread their contagious and pestilent Errours to the infecting of thousands . Fourthly , one errour begetteth many ; one false principle may be the cursed root of many rotten branches , and a spring of many streams . How many gross absurdities ( as the Apostle sheweth , ) follow as conse●uents from that one grand errour of denying the Resurrection of the body ; as that Christ is not risen , the preaching of the Gospel is vain , the faith of believers vain , and they still in their sins , under the guilt and power of them , and when they die they perish , and that they have hope only in this life , and so are of all men most miserable , because they expose themselves to the scorn and malice of the wicked in hope of a better life . And doth not experience shew how people , when once they depart from the truth , fall from errour to errour , and with giddy heads run about in a maze of vain delusions . Satan the Father of lyes having once seduced and gotten them into his circle , leadeth them from one by-path to another . Now how can a man be truly godly and not abhor false doctrines , which are such a fruitful spawn of a venemous Issue : Many flying serpents being hatched of one Cockatrice egg . Fiftly , Errours are apt to overgrow the Truth , as Tares and other weeds are ready to overcome the corn . And that 1. by corrupting one doctrine of the Gospel after another . And 2. by oppressing and persecuting the sincere professors and Preachers of the Truth . It seemeth the errours and corruptions of Popery were first winked at , being taken up by particular persons , not generally owned , then they became more general and overbore the truth , then they were armed with power , and so opposed and persecuted the sincere maintainers of the truth . The Arian Heresie at first was kept under , at length prevailed so as to raise most bloody persecutions against the Truth ▪ The outrages of the Anabaptists , and sue●● as pretended to Revelations ; how notoriou● were they when once they got a head at Munster in Germany ? But our age seemeth to exceed former times in this kind that errours and heresies among us have been armed almost at their first appearance . It would appear a strange Monster , if a child should b● born in armour : such a monster , if I mistake not , I have read of , born in Germany about the time of the late wars . Is it not prodigious to see armed monsters born amongst us , errours and heresies with swords by their sides , Pistolls , Muskets , Pikes ●n their hands at their first coming into the world almost ? Who knoweth the disma● events and mischief such things presage , if the Lord Christ who is the Truth , and whose name is the word of God , should for our unworthiness forbear to ride forth on his white horse conquering and to conquer ? But what gracious heart doth not both abhor and tremble at those things that tend to the suppressing of the Truth , and rooting out of those that are of the Truth and for the Truth ? Sixthly , Errours aud Heresies are apt to spread far and wide in a short time , from a person to a family , from the family to a Neighbourhood , then over a Province or Country , then over a Nation , then from Nation to Nation , and so over the world . Behold how great a matter a little fire kindleth . The Arian Heresie being a little spark at first in Egypt , in a short time did spread over Asia and Africk , and took hold of divers parts of Europe ; for the devil himself hath declared it , that his business is to go to and fro in the earth , and to walk up and down in it , and he is very swift in his motion , and active in his work , and who that hath any zeal for Christ doth not abhor such a growing evil , such a spreading mischief ? Seventhly , Errours and Heresies are apt to draw poor souls from the means of grace . They are deadly diseases , and withal , of such a cursed nature , that they take off the heart from the remedy . They cause people to withdraw from those assemblies where the truths of God are taught , and the unsoundness of such errours is laid open . And then it is as the Devil would have it , when he can so bewitch poor souls , as to make them drink down deadly poyson , and then refuse to take a purge , But as this is pleasing to Satan , so how grievous is it to them that tender the good of poor souls , to see them dangerously sick and altogether unwilling to be healed , or come near the means of the cure ? Eightly , Heresies and false doctrines make woful rents and divisions in the Church . The Church is one body under one head , the Lord Jesus Christ. The Apostle speaking to the Church , says , now ye are the body of Christ and members in particular . Christ is the head of the Church , and he is the Saviour of the body ; and therefore the Apostle exceedingly presseth the members of the Church to endeavour to keep the unity of the spirit in the bond of peace : heaping up arguments of unity . Saith he , there is 1. one Body . 2. one Spirit . 3. one H●pe . 4. one Lord. 5. one Faith. 6. one Baptisme . 7. one God and Father of all . Shall the members of one body fight each against other ? Is it not monstrous for them that should be quickned with one spirit to strive against each other , as if they were acted by contrary spirits ? Shall they that 〈◊〉 called to one hope be at defiance among them●selves ? Can the Servants of one Lord bea● arms against each other , and one party no● fight against the Lord himself , by contending with their fellow Servants ? Shall those that are called to the profession of one faith , embrace contrary beliefs ? Is it not odious to see those that were washed in one laver of Baptisme cast dirt upon each other ; or stain their hands , yea their consciences with the blood of each other ? Is it not horrid to see the children of one heavenly Father , ( or such as profess themselves to be so , ) to hate and destroy their brethren . Now how clearly doth Scripture witness , how sadly doth experience prove , that errours and heresies make woful rents and divisions ? In one of those places formerly mentioned , saith the Apostle , I beseech you Brethren mark them which cause di●visions and offences contrary to the doctrine which we have learned , and avoid them : by teaching contrary to sound doctrine , dangerous divisions are caused and great offences given . What a grievous rent was likely to have been made in the Primitive Church , by them which would have perswaded the believing Gentiles that Circumcision was necessary to Salvation , had not the Apostles and Elders , meeting together in a Synod at Hierusalem , carefully suppressed this errour at the first appearing of it ? It is said Paul aud Barnabas had no small dissention and disputation with them that taught this false doctrine . In the Synod it self there was much disputing . In the Epistle directed by the Synod to the Churches of the Gentiles , it is said , We have heard that certain which went out from us have troubled you with words , subverting your Souls , saying ye must be circumcised , and keep the Law ( scil . of Ceremonies , ) to whom we gave no such Commandment . And although this Errour was for the present much restrained , yet how did it break out again afterward among the Galatians ? And therefore the Apostle calleth these false teachers the Concision instead of the Circumcision , Cum ecclesiam conscinderent & lacerarent , seeing they did as it were cut and tear in pieces the Church of Christ with their false doctrine ; or as another saith , he called them the Concision , tum quod ecclesiam pravo dogmate scinderent , tum quod simplciores a Christo abscinderent , because by their corrupt opinion they did both cut asunder the unity of the Church , and cut off the weaker sort from Christ. But if we should speak of the Rents that were in the Church by Errours and Heresies mentioned in the Ecclesiastical Histories , it would amount to a large Volumn . What a rent was like to be made in the Churches by Victor Bishop of Rome , about the year 198 , about a business of small moment , scil . the time of keeping Easter , inclining to excommunicate many famous Churches of Asia dissenting from him , had not some more moderate men , especially Irenaeus Bishop of Lions , restrained his rashness , though agreeing with him about the thing in controversie ? What worse divisions were made by the abominable Heresie of the Maniche's in Iudea , Egypt , Greece , Thrace , Spain , and other places ? But as the blasphemous Heresie of Arius was raised in a time when the Church was free from heathen persecutors , so what dismal Rents and divisions did it make in the Church , when there were Bishops against Bishops , Churches against Churches , Councels against Councels ? So the Macedonians , Nestorians , Eutichians , Monothelites , and others , how sadly did they tear the Church in pieces ? That false and proud tenent of the Papists , making the Pope the universal Bishop and head of the whole Church , what a breach hath it made between the Eastern and Western Churches for many hundred years ? and what is the reason that there is no reconciliation made all this while between them and the Protestants , but because they remain so obstinate in their errours , Heresies , and Idolatries , against the manifest light of the holy Scriptures ? The stiffeness of those that are called Lutherans in adhering to their corrupt opinions , hath made a miserable and lasting breach amongst the Protestant Churches . But though we should not look either far back or far off for examples in this kind , our own Land , and our present times , may afford us more then enough . Have we not breach upon breach , divisions and subdivisions , many rending themselves from our Churches , and then again making new rents among themselves ; and yet when there is an opportunity , to act mischief against the truth and the Preachers and Professors of it , they can make truce with each other for a time , and conspire together to carry on wretched designs , as the Pharises and Sadduces , as also Herod and Pilate did against Christ. But here I think it needful to put in a caution or two . First , some are apt to lay the blame of these divisions upon those that maintain sound doctrine ; either when they labour to revive the truth after it hath been kept under by old errours and corrupt customes , or to defend it against new heresies and attempts of Seducers . When men see them constant and inflexible , that they will not suffer themselves to be bowed and biassed according to the crooked fancies of those that are Seducers , or seduced , how ready are they to condemn them for Schismaticks , froward men , enemies of peace ? But this is a dangerous mistake and a very great injury to them that stand for the truth , and to the truth it self . For , 1. The people and Ministers of Christ are bound to stand fast in the Truth against all opposition and contradiction : So the Apostle sheweth that one end why Christ ascending into Heaven gave gifts unto men , Ministers and ministerial abilities , was , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , who is the head even Christ. Buy the Truth and sell it not . The peace of the Church is greatly to be esteemed and endeavoured , yet we must not sell the Truth to buy peace . Iude accounted it needful for him , to write unto the people of God , and exhrrt them that thoy should earnesty contend for the faith ( scil . the truth or doctrine of faith ) which was once delivered unto the Saints ; for ( saith he ) there are certain men crept in unawares , &c. The Apostle Paul gives a strict charge to Timothy , hold fast the form of sound words , which thou hast heard of me in faith , and Love which is in Christ Iesus . Hold it fast whatsoever means are used to wrest it from thee , that good thing which was committed to thee , keep by the holy Ghost which dwelleth in us . Then he addeth this , thou knowest that all they which are in Asia be carried away from me . I conceive the word all is not to be taken universally here for all absolutely , but indefinitely , for the generality of those in Asia the lesser ; and therefore Timothy being left at Ephesus , a chiefe City of Asia was likely to meet with many Adversaries , and much contention , in holding fast the form of sound words ; yet the Apostle would not dispense with him in this case , he must stick close to the Truth . So he telleth Titus , that a Minister must hold fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , for there are many unruly and vain talkers and deceivers , especially they of the Circumcision , whose mouthes must be stopped , &c. And then he addeth , wherefore rebuke them sharply that they may be sound in the faith . Is it not very likely that contentions and divisions would follow hereupon ? Secondly , Therefore consider that when contentions and divisions follow upon the faithful preaching , professing , maintaining of the Truth , or the right administration of holy Ordinances , the fault is in those that will not indure sound doctrine , but take offence when none is given , either because their errours are confuted , or their sinful practices reproved . If divisions and contentions follow upon the publishing and asserting the Counsel of God ; they are the cause of it who resist the Truth : for was not this the case of our Lord Jesus Christ himself and his Apostles ? Many of the people when they heard Christ , said , Of a truth this is the Prophet : others said this is the Christ : but some said shall Christ come out of Galilee , &c. so there was a division among the people because of him . There was a division therefore again among the Iews because of these sayings , and many of them said he hath a Devil , and is mad , Why hear ye him ? Others said , these are not the words of him that hath a Devil ; Can a Devil open the eyes of the blind ? Yea , the Lord Christ forewarned his Disciples , Think not that I am come to send peace on the Earth , I am not come to send peace but a sword , or ( as it is in Luke ) division : For I am come to set a man at variance against his Father , and the Daughter against her Mother , and the Daughter in Law against the Mother in Law , and a mans foes shall be they of his own houshold . Christ is the Prince of peace , and his Gospel is the Gospel of peace , and the proper end of his coming in the flesh , and the great business that he undertook was to make peace between God and men , and so by consequent , between men and men , and this design took effect accordingly in those that savingly received Christ and his Gospel , and yeilded up their hearts to him ; but divisions and stirs and contentions followed by accident , not from the Nature of the doctrine delivered by Christ and his Apostles , But 1. From the malice of Satan . 2. From the Corruption , Blindness , Perverseness of mens Spirits . First , From the malice of Satan , who looked upon the powerful preaching of Christ his Gospel , as an Engine of battery planted against his strong-holds . He being the Prince of darkness , extreamly hateth the Light ; and therefore whereas he possessed all in peace before , when the light of the Gospel breaketh forth , he betaketh himself to his arms , standeth upon his guard , striveth to keep possession of the hearts and souls of men . Yea , he is not content to make a defensive War only , but rageth and laboureth to put out the light , stirreth up his instruments to oppose and persecute those that receive the love of the Truth , and give up their names and hearts to Christ. Secondly , The Corruption of mans Nature , the blindness and perverseness of their spirits is a cause of the●e divisions and commotions . Their ignorance , errours , lusts , sinful courses are reproved by the word , yea , others receiving and obeying it , is a condemning of their unbelief , impenitency , disobedience ; and therefore they are easily perswaded by Satan to oppose and persecute the Truth , and them that embrace it . So that it is from the malignity of their hearts that divisions follow . I may add yet a third cause , Thirdly , And that is the weakness of some who for the main do embrace and love the Truth ▪ but for want of more clear and solid judgements do differ and dissent in things of les● moment , whereupon follow estrangements , and too much alienation of affection , And a● Satan and the world took occasion to stir up contention and cause division , upon occasion of Christ his coming and preaching : so also upon the publishing of the Gospel by hi● Apostles , and by consequent , by other faithful Preachers of the Truth . Paul and Barnabas at Iconium , so spake , that a great multitude both of the Iews and also of the Greek● believed : Here was the proper effect o● Christs spirit working in the Gospel preached ; it made peace between God and men , and united Iews and Gentiles together , who wer● odious to each other . Now see also the effect of Satans malice , and the perverseness o● unbelievers , in taking occasion hence to cause divisions , But the unbelieving Iews stirred u● the Gentiles , and made their minds evil affected against the Brethren . It seemeth these mischievous persons then began to kindle the fire of contention in the breasts of ignorant persons , but it did not presently flame out . And therefore in the third verse we find that these faithful servants of Christ went on in their work without interruption : Long time therefore abode they speaking boldly in the Lord , which gave testimony to the word of his Grace , and granted signs and wonders to be done by their hands . But at length this fire of Hell that lay smothered under the ashes brake forth , the multitude of the City was divided , and part held with the Iews , and part with the Apostles , and an assault was made both of the Gentiles and Iews , People and Rulers , to use them despitefully and stone them , so that the Apostles fled and preached the Gospel elsewhere . Here it is as clear as the Sun , that the unbelievers and enemies of the Truth were the cause of this division . If we should trace the Apostle Paul in his travels from place to place , where shall we find a place free from divisions ? not caused by his preaching , but following occasionally from his preaching , Satan and his Agents kindling the coals of contention . The Apostle could not bring men to Christ by his Ministry , but he must of necessity wrest them out of the power of Satan , and call them from the course of the world ; and thereupon Satan and the world were enraged , and so contentions and divisions followed . Second Caution . The use of this may be , First , To teach us more seriously to lay to heart and bewayle the great and lamentable inundation and overflowing of Errours and Heresies among us . Saith Iohn , I beheld and heard an Angel flying through the midst of Heaven , saying with a loud Voice , Woe , Woe , Woe to the inhabitants of the Earth by reason of the other voices of the Trumpet of the three Angels which are yet to sound . Before we may read of seven Angels with their seven Trumpets , now after four of them had sounded and sad consequents followed , here is a solemn preparation made against the sounding of the three last . It seemeth the reaso● is because the calamities following , should be more grievous than the former , and accordingly an Angel flying through the midst of Heaven denounceth three woes to the Inhabiters of the Earth . It is supposed this Angel was Gregory 1. Bishop of Rome , said to fly through the midst of Heaven , or the middle space between Heaven and Earth , because on the one side he came nearer the heavenly purity of doctrine and worship than his Successors ; but was yet far below that heavenly purity of the primitive and Apostolical times , and so declining toward the earth according to the corrupt times wherein he lived : who by foretelling that the King of Pride was at hand , Antichrist was at hand with an army of Priests follow-him , gave warning of these woes approaching . Soon after this warning given , the fifth Angel sounded , which is the first of the three woe-bringing Trumpets , ( as they may be called ) and the first consequent following is thus expressed , And I saw a Star fall from Heaven unto the Earth , and to him was given the key of the bottomless Pit. It is conceived that this Star noteth out both the Pope in the West , and that false Prophet Mahomet in the East ; who though they differed far from each other in their particular way of acting , yet they both promoted the main design of the Prince of darkness , and therefore may well be represented by one Star falling from Heaven , and said to have the Key of the bottomless Pit. They fell from Heaven , from the heavenly purity of the true Church often called Heaven in this Book . About three years after the death of Gregory , his Successor Boniface the third , received of Phocas the perfidious Emperor ( who murdered his Master Mauritius the Emperor with his children ) the Title of Universal Bishop , and so a vast power to work mischief in the Church , which accordingly was put in execution as it followeth , And he opened the bottomless-pit , and there arose a smoak out of the Pit as a smoak of a great furnace , and the Sun and the Air were darkned by reason of the smoak of the Pit : The smoak of errours and superstitions like a most loathsom fogg , came out of the bottomless pit darkning the light of the truth , and blinding the eyes of men , the efficacy of errour and strong delusion bewitching multitudes of poor souls . Besides this , out of the smoak came locusts upon the earth , huge multitudes of Monks and Fryers like Locusts overspreading the earth , devouring the fruits of it . These came out of the smoak of the bottomless pit , the smoak of errours and superstitions ; for when such doctrines passed for currant , that men might be saved by observing vain humane traditions , that there was a Treasure in the Church filled up with the merits of those that had an overplus besides what was needful for themselves , and that they who were benefactors to the Monks should be partakers of their merits , how mad was the world in building Monasteries , and giving their Land and goods to the Friers , devoting their children to that profession ? Yea , it seemeth divers noble persons , and some Kings and Queens turning Monks and Nuns . And as the smoak of the pit did breed the Locusts , so the Locusts encreased the smoak , and made the mists of darkness greater and thicker , multiplying errours and superstitions . If this were one of those grievous woes , whereof the Angel flying through the midst of Heaven gave warning to the world ; how should we be humbled and ashamed in respect of the great earthliness , dulness , senselesness of spirit that is among us , yea too much in those that have some love to the Truth , that this great and woful evil doth so abound with us , and is so little laid to heart ? Should not the very thought of it startle us , that such thick and dark vollies of smoak in our days , should break out of the bottomless pit , and cover so great a part of our Land , darkning the Air and Sun , eclipsing the Light of the truth , and putting out the eyes of many , and so many Locusts , deceivers , and deceived , coming out of the smoak of errours ? This ought to be for a Lamentation . But how many that profess themselves Christians set their hearts so much upon their own private concernments , their business , wealth , ease , and pleasure , &c. and those that have something of a publick spirit , yet confine their serious thoughts to the external good of the Common-wealth , that they little or nothing regard these destructive evils that are of a spiritual nature . If Gallio his temper ( who when complaint was made to him about differences in Religion , slighted them as words and names , and cared for none of these things ) may be thought tolerably , or at at least , not much to be marvailed at in an Heathen , yet doubtless it is shameful and odious in a Christian. What! a Christian , and not moved that Christ who is the Truth is so highly dishonoured , by lyes and falshood taught and received instead of Truths ; that multitudes of poor souls are in a ready way to be destroyed by damnable doctrines ; that errours beget errours , and are likely to overgrow the Truth , to spread far and wide ; that so many are both infected by them and alienated from the remedy , shunning the publick Ordinances where sound doctrine is taught ; that such bleeding wounds and Rents are made in the Church . Art thou a Christian , and so one that pretendest to be begotten with the word of Truth , and hast thou no such principle of contrariety planted in thee against errours and false doctrines , as to make them bitter and grievous to thee ? Some may raile at those that are misled , and others may make a sport of their folly ; but how small is the number of those who like Christians mourn for them as dishonourable to Christ , pernicious to souls ? How deeply was the holy Apostle affected with the obstinacy of the Iews in their errours , in preferring the ceremonies of the Law above Christ the Substance ; and their own imaginary legal righteousness , above the perfect righteousness of Christ applied by faith . I say the truth in Christ. I lye not , my Conscience also bearing me witness in the holy Ghost , that I have great heaviness and continual sorrow in my heart : for I could wish that I my self were accursed from Christ for my Brethren , my kinsmen , according to the flesh . How passionately did he express himself to the Galatians , who had once embraced the pure doctrine of the Gospel , but afterwards suffered themselves to be so deluded by seducers , as to seek justification by the Law , My little children of whom I travel in birth again until Christ be formed in you . He felt such sorrow , such fear , such strong and compassionate workings of heart towards them , as were answerable to the pangs of a woman in child-bearing . Saith the Psalmist , I beheld the transgressours and was grieved , because they kept not thy word : This I conceive doth plainly concern both transgressions in practice and in doctrine or belief . Both these forts of transgressiours are guilty of not keeping Gods word . They that live in a course of sin , they keep the word in their judgement and profession , but keep it not in their lives and actions . They that go on in errours keep not the word so much as in judgment and profession . Besides , how can a man forsake any truth of God which he hath once received , but he must ipso facto , in that very act transgress in point of practise ? He transgresseth that precept , Prov. 23 , buy the truth and sell it not : that of the Apostle , be no more children tossed to and fro , and carried about with every wind of doctrine , &c. and that , hold fast the form of sound words , &c. Now the Psalmist beheld those with a mournful eye , I beheld the transgressours and was grieved , &c. Is it not a sign of a graceless heart to behold transgressours without grief ? If we moan not for these things out of spiritual respects ; the Lord may justly make us mourn for those outward evils that they may bring upon us . The Divel as he is the Father of lyes , so he is a murderer . Spiritus mendax est homicida ; and they that are led by a lying spirit , if they can establish their facton and party so as to grow confident of their power , may soon discover a murtherous spirit ; and then those that are lukewarm and indifferent in matters of Religion , may feel their fury as well as they that are most zealous . Secondly , This truth may shame those who plead for a toleration of all sorts of errours , Hereticks , Seducers , false prophets . It seemeth the Apostle Paul accounted them intolerable , when he pronounced them accursed , and wished them cut off . But such pretend Christian charity , meekness mercy . I answer , 1. Will they boast of more love than Paul had , who could have wished himself accursed that Israel might have been saved ? Will they pretend to more meekness than Moses , who was very meek above all the men which were upon the face of the earth ? and yet ye heard how he acted against Balaam and the Midianites , and we find also that he caused three thousand to be slain for Idolatry . If men will approve themselves to be of such a spirit as Paul and Moses , let them shew meekness and love in ●earing and forgiving private and personal injuries offered to themselves : and on the other side , manifest true zeal for the Truth and glory of Christ. 2. Charity and mercy is to be shewed to souls , especially that they may not be poysoned with damnable heresies . Is it not gross hypocrisie to pretend much tenderness towards deceivers , and to have no bowels of compassion towards poor weak creatures whose simplicity is abused , and whose souls are daily insnared by their mischievous subtilties . Is this become a point of charity , to desire that ravening wolves may have free liberty , without check or controul , to make havock of the flock of Christ ? 3. I say that charity is to be shewed to Hereticks not by suffering them to add sin to sin , and to give them protection and encouragement in acting mischief , but by restraining them from their sin : Ministers and private Christians doing their parts in discouraging their errrours , praying for them , &c. Magistrates using their power to curb them . 4. I grant a difference is to be made ; as the Apostle Iude , having spoken very sharply against Hereticks towards the end of the Epistle saith , Of some have compassion , making a difference and others save with fear , pulling them out of the fire . Some may err in less matters , and out of simplicity , and carry themselves humbly and modestly , not troubling the peace of the Church : such are to be tenderly dealt with as Brethren , while they shew themselves willing to be informed . Some may agree with the Church in all main and most substantial points , and differ in things that seem not clearly laid down in Scripture : these if they do not proudly and obstinately reject the truth , I suppose ought to have much moderation shewed towards them . Again there is a great difference between the simple and weak that are misled , and those that are cunning seducers and deceivers of others . More severity is to be used towards seducers , than those that are misled by them : Yet even these are to be heard and means used to convince them out of the Scriptures , to be admonished exhorted , patience and long suffering to be exercised toward them . If after all such means used , they remain obstinate , neither forsaking their errours , nor ceasing to draw others from the truth : How can it suit either with zeal for Christ , or love to souls , to suffer them to go on ? It may be Objected that the weapons of this warfare are spiritual , and therefore no other are to be used . I answer , that Ministers weapons are spiritual ; but they according to their calling , may call upon the Magistrate to use other weapons against those that despise spiritual weapons , as against drunken●●●● Adultery Murder , &c. Some it may be will say that many Magi●●●●es are not able to judge of the truth or falshood of Doctrines . I answer , it is the duty of Christians in general to labour that the word of God may dwell in them richly in all wisdom and spiritual understanding . This is required of Christians whether private persons or Magistrates . 2. If some false doctrines be so artificially painted over , and have such fair colours put upon them , that it 's hard to discover their falshood : a godly Magistrate may have the assistance of such as are more exercised in this kind than himself . Fourtbly , it may be said , that conscience ought not to be compelled . I answer , I am fully of that judgement , and therefore I conceive none ought by any violent courses to be enforced to profess any doctrine contrary to their own consciences , though their judgements be never so erroneous . But when any cannot be content to err alone , but are restless and active in corrupting others , and will not forbear though often admonished ; in such a case , to remedy so great a mischief , either by banishment or imprisonment of the offenders , is no violence to their Consciences , but a just punishment upon the outward man. It may be they will say , They are bound in conscience to teach others the same things which they believe themselves . I answer , Then I conceive the Magistrate should think himself bound in conscience to stop them in their course , and if nothing else will do it , to shut them up as he would do one , who having the Pestilence , offereth to thrust himself into throngs of people to infect them . Fifthly , Some it seemeth have found out a strange conceit , that the examples of those godly Kings of Iudah in punishing Idolaters , is no rule for Christian Magistrates now ; because they were tyes of Christ , who is called the Son of David according to the flesh , and of whom it is said , the Lord God shall give unto him the Throne of his Father David , and he shall raign over the house of Iacob for ever . I answer , 1. If this reason were of any force , it would as well take away from the Magistrate all power of punishing other offences as well as this , or at least take away this proof . 2. As the reason is frivolous , so we find that others are commended in Scripture that were not of the family of David nor types of Christ. To pass by that execution of Moses and the Israelites upon Balaam and the Midianites , for seducing the people , Observe the act of Elijah , in slaying the Prophets of Baal . Some may say Elijah was a Prophet . I answer , This execution was no Prophetical act , but an act of Magistracy , for which in this extraordinary case , Elijah was Authorized immediately by the Lord himself , to whom all power and authority belongs . But how clear is th●● in the case of Iehu King of the ten Tribe● who though he was not upright , yet because he destroyed Baal out of Israel , brake down his Image and house , and made it a draugh●-house , slew the Worshippers of Baal , and the Idolatrous family of Ahab , he was both commended and rewarded by the Lord , in so much that the Kingdom was settled upon him and his to the fourth Generation . Sixthly , Some may say Christians should be very tender of shedding of blood . I answer , 1. I am clearly of the same mind , and I wish some of our Laws were mittigated , and some other punishment were laid upon some offences , which among us are made Capital . But what shall we say to such that can be content to see men loose their lives for sheep-stealing and horse-stealing , and yet cry out upon it as an high degree of cruelty , if Blasphemers , and those that draw others from the Ordinances of God into damnable Heresies , should be put to death ? Have we not had such among us , who have been very tender hearted Patrons of Hereticks , not only sparing their lives , but countenancing and preferring them ; and yet when any out of principles of Conscience have opposed their usurped power , their feet have been swift to shed blood . 2. I conceive Magistrates in restraining Heresies ought to be very wary in taking away life . I wish , 1. They would take them from all publick Offices of trust and power . 2. Discountenance them . 3. Suppress their Meetings . And if any be obstinate and refractory , there be other wayes to curb them besides Capital punishments ; as Fines , Banishment , Imprisonment . But for Blasphemers , I know not what authority under Heaven , hath power to dispense with that Law so expressely delivered by the God of Heaven , He that blasphemeth the name of the Lord , he shall surely be put to death . Seventhly , Some I believe think they have a Protection for Hereticks , to preserve them from the hand of justice , in that Parable of the Tares , where the Housholder would not have the Tares rooted up , lest the Wheat should be plucked up with them , but would have both grow together until the Harvest . I answer , 1. I see not how this can exempt Hereticks from punishment , more than perjured persons , Theeves , Traitours , Rebels , Adulterers , Murderers , or other Malefactours , For what are Tares but all sorts of persons , that are not Wheat to be gathered into the Barn. And therefore in the exposition of the Parable , the Tares are declared to signifie all things that offend , and them that do Iniquity . And therefore I conceive these Servants are not the Magistrates , who are not forbidden , but commanded to use their power for a Terrour to evil works : but the Angels whom the Lord will not have to pluck up all the Tares before the Harvest day , scil . the end of the world . And in the exposition of the Parable I find nothing either restraining civil Magistrates , or Church Officers , in proceeding against notorious and scandalous offenders . 2. Parables are not to be pressed and urged in every particular circumstance : but the Scope is to be considered . And I conceive the Scope and design of this Parable is to shew that there shall be a mixture of good and bad in the world until the last day , when the separation shall be made . And therefore in the third place , How earnest should we be in praying to the Lord , to preserve our selves and others from being led away with the errour of the wicked , to reduce those that are led aside , to open their eyes , and humble their hearts , that they may acknowledge their failings , and return to the Truth , to frustrate the subtil devices and mischievous attempts of deceivers , to fill the Magistrates with a spirit of wisdom , zeal , and courage to improve their authority for the Lord Jesus Christ , in putting a restraint upon the enemies of his Name and Truth , to stir up in them bowels of compassion towards poor souls , who are dayly in danger to be insnared and bewitched by them . Besides all the other mischiefs done by false Teachers , I conceive this one were enough to stir up all that truly fear God , to desire their restraint , that they draw many poor creatures from publick ordinances , from the ordinary means of knowledge , grace , and salvation : And how can they do the Divel a more acceptable service , or open a readier way for Popery , Profaneness , Atheisme , and all manner of wickedness to break in upon us ? So much of the Apostles Answer by way of abhorrence or detestation . CHAP. III. NOw followeth the other part of his Answer , by way of Negation o● Denyal . Concerning which , I grant it to be an Affirmation in respect of the form of the words , if they be considered as a sentence by themselves ; but consider this clause as an Answer to the former Question or Objection , and so it is a Denial , and more than a Denial , in regard of the matter of it , it is a Denial with advantage . The Question or Objection is , Do we make void the Law thro●gh Faith ? implying that the doctrine delivered by the Apostle concerning justification by faith , doth make void the Law , that is , that by maintaining this doctrine , that they who receive Christ by a lively faith , applying his righteousness , obedience , and satisfaction , to themselves , and relying wholly upon him for justification and salvation , are accepted of God as truly righteous , without any consideration at all of any works of theirs done in obedience to the Law ; that they hereby do make void the Law , or take away the use and authority of it . This the Apostle doth most strongly deny , by affirming the contrary , yea , we establish the Law. If he had said no more but this , we do not make void the Law through Faith , it had been a denial of that which was objected . But to add strength to his denyal , he affirms the contrary , that the doctrine of justification by faith , is so far from making void the Law , that it confirmeth and establisheth the Law. So that the Apostle shews that there was a double falshood in this Objection : For if the doctrine objected against , had neither made void the Law , nor established it , it had been false to say , it did make void the the Law : but to say it made void the Law , when it was so far from making it void , that it did establish it , was a double falshood . Again , it seemeth the objection was made both against the doctrine , and them that taught it , Do we make void the Law through Faith ? scil . the Apostle and other Gospel-preachers ? And the Answer cleareth both , Yea , we establish the Law : The doctrine which we preach , and we in preaching this doctrine , are so far from making void the Law , that both our doctrine , and we in teaching it , do establish the Law. Hence may be noted this Point , That such things have been Objected against the Truth , and them that stand for the truth , as are doubly false . I conceive there is an Objection implied in the speech of our Lord Christ , Think not that I am come to destroy the Law or the Prophets ; I am not come to destroy but to fulfill . It seemeth some either did Object , or were inclined to object against the Son of God , that he came to destroy the Law and the Prophets . Now he shews that there was a double falshood in this surmize : for 1. He did not come to destroy them . 2. He came to fulfill them in such an exact and perfect manner and measure , as the best of men that ever came before him were never able to do . So when he had cast the Divel out of a dumb man , that was possessed , so that the dumb spake , and the multitude marveiled saying , it was never so seen in Israel , the Pharisees said , he casteth out Devils through the Prince of Devils . There was a double falshood in this envious and Blasphemous cavil . They accused him as a confederate of the Devil , who both by his doctrine and works made it appear that he came to destroy the works of the Devil . The Lord Christ having said , I am the light of the world : he that followeth me shall not walk in darkness , but shall have the light of life . The Pharisees said unto him , Thou bearest record of thy self , thy record is not true . This was doubly false ; for he is the truth it self , and neither did nor could speak any untruth . So when the Lord Jesus had opened the eyes of one that was born blind , on the Sabbath day , Some of the Pharisees said , This man is not of God , because he keepeth not the Sabbath day . This was doubly false : If a man be accused for breaking the Sabbath , when he doth some work of necessity , which is permitted on the Sabbath day , though not commanded , it is a false accusation : but when he is accused to break the Sabbath , for such a work as is a work suitable to the Sabbath ; there is a double falshood in such a charge . Now such was this , and other miraculous works wrought by the Lord Christ on the Sabbath . They were not only things permitted to be done on that day , but they were special and choice Sabbath day works ; for they were divine works , works of divine and almighty power , works tending to prove and confirm his doctrine : yea , proofs and evidences of that great doctrine , that he was the Son of God , the Christ , the Saviour of the world . So those enemies of the Gospel at Philippi fal●ly accused Paul and Silas , and slandered their doctrine , saying , these men being Iews , do exceedingly trouble our City , and teach customes which are not lawful for us to receive , neither to observe , being Romans . Here was a double falshood . For , 1. It was lawful for them to receive and observe the things taught by Paul , &c. 2. It was not only lawful but necessary . They were bound to receive them as the counsels and commands of the Lord Jesus , exalted to the right hand of God , as King of Kings , and Lord of Lords , to whom every knee mnst bow , &c. To whose Soveraignty both the Romans , and all other nations of the world were subject . So the unbelieving Iews of Thessalonica cried out against them , These that have turned the world upside down , are come hither also . Now this had been false , if Paul and Silas had done neither good nor harm in the world . But it was doubly false ; For they were so far from turning the world upside down , that they laboured mightily to set the world in order : They found the world wofully disordered , full of confusion , and as it were turned upside down , by the subtilty and malice of Satan , and the wickedness of men : the Divel the worst and basest of all the creatures raigning over the World : man at first made after the Image of God , and Lord of the rest of the creatures , so far abased as to worship stocks and stones , yea , the Images of Birds and Beasts , &c. and inslaved to divers lusts and vile affections . Now Paul and Silas , and other faithful Preachers of the Gospel , taught such a doctrine as tended to the remedying and rectifying of these disorders and confusions , to put the world into a right posture , to beat down the strong holds of Satan , to cast him out of his usurped Throne , to deliver the people of the world out of his power , to rescue them out of the slavery of sin , to reconcile them unto God by Christ , to subject them to his authority , to restore them to his likeness . So there was also a double untruth in their other accusation , These all do contrary to the decrees of Caesar. This had been false if Paul , &c. had spoken nothing at all either for or against Caesars Authority : But it was a double untruth to lay such a charge upon them , that taught obedience and subjection to Caesar. Let every soul be subject , &c. Yea , and Paul directed Titus to teach thus , Put them in mind to be subject to principalities and powers , to obey Magistrates . This proceedeth , 1. From Ignorance I suppose in some , who not having their senses exercised in the word of God , do grossely mistake things that are delivered , and misunderstand the words and meaning of those that bear witness to the truth . Such it may be was the case of those unbelieving Iews , who complained of Paul and Silas , that they turned the world upside down : And those Heathens at Athens who said of Paul , he seemeth to be a setter forth of strange Gods , because he preached unto them Iesus and the Resurrection : Whereas his endeavour was to perswade them to renounce all strange gods , and to turn to the only true and living God. Others seem to have taken his speech for vain babling : Whereas I believe it was the most serious weighty discourse that ever was uttered within their Walls since the foundation of their City was laid . But they were trained up in heathenish blindness and ignorance , and therefore no wonder if they were subject to such gross mistakes : For saith the Apostle , we preach Christ Crucified , unto the Greeks foolishness . The most excellent wisdom that ever was revealed to the children of men , is accounted foolishness by ignorant and foolish men . I conceive , Secondly , This may proceed from misinformation in some , who being weak credulous persons do take things upon trust without judicious trial and examination , giving credit to false reports , of such as speak evil of that which they understand not , or of such as for base ends do slander the truth , or those that profess and preach the truth . So when Demetrius minding his trade and gain , had stirred up an uproar among the ignorant people of Ephesus , Some cried one thing , and some another , for the assembly was confused , and the most part knew not wherefore they were come together . And yet it seemeth this rude and ignorant multitude joyned together to make up the common cry . All with one voice about the space of two hours cryed out , Great is Diana of the Epbesians . How many have made loud clamours against the truth , and them that preach and profess it , upon the false suggestions of others , themselves not being able to give a reason for what they say ! 3. I conceive many do this out of malice against those that maintain the truth . The malignity of their Spirits is not satisfied with lesser calumnies than those of a double dye . Tertullus the Oratour was not content to term the blessed Apostle Paul , a pestilent fellow , ( as our English hath it , ) but a Pest or Plague as in the original : and then accused him for a mover of sedition among all the Iews throughout the world , and one that went about to prophane the Temple : Whereas he endeavoured to prevent or suppress sedition or tumults , and endured great afflictions , and was exposed to extream dangers by the turbulent and seditious adversaries of the truth , and instead of being a Plague , he was one of the chiefest instruments of good to the world that ever was , and instead of going about to Profane the Temple , he shewed special regard of the supposed holiness of the Temple even after the date of it was expired , that he might not give offence to the weak : and yet the Iews assented to their Oratour , in these most false suggestions , saying that these things were so . Fourthly , It seemeth many do this for want of Arguments to confirm their false opinions , and overthrow the Truth : And therefore they lay on load , heaping up railings instead of reasons , false and reproachful accusations , instead of convincing demonstrations ; thinking to disgrace those truths which they cannot disprove , and to discredit those teachers the light of whose doctrine they cannot resist . And how ready are the weaker sort to be scared from the truth , and alienated from those assemblies where it is taught by such shifts as these ? A bold face and a rolling tongue pouring out store of opprobrious language against the truth , goes a great way with the simple . What an out-cry was made by the Iews of Asia against Paul , Men of Israel help : This is the man that teacheth all men every where against the people , and the Law , and this place : and farther , brought Greeks also into the Temple , and hath polluted this holy place . And all the City was moved , and the people ran together , and they took Paul and drew him out of the Temple , and went about to kill him . How soon are the multitude stirred up , and set in a rage by the meer clamours of those who outragiously exclaim against the truth , and them that maintain it ? Men of Israel help ; as if all were like to be lost , unless Paul and his doctrine were suppressed . So when they that disputed with Stephen , were not able to resist the wisdom and the spirit by which he spake , Then they suborned men , which said , we have heard him speak blasphemous words against Moses , and against God , and they stirred up the people . They were beaten from their arguments , and then sought to over-bear him with false accusations , and the ignorant people were ready to hearken to them . First , This may teach us not to think it strange , if the Truth and those that profess it be evil spoken of in these times ; if things that are doubly false be objected against it and them . Solomon saith , There is no new thing under the Sun : Certainly this is no new thing , as ye have heard by divers examples out of Scripture ; it is a practice as antient as the Apostles dayes . Paul and his Ministry did not escape these envenomed tongues . Nay , the Lord Christ himself , together with his doctrine and works , was thus traduced . Why should it be expected that the servants should be above their Master , or the truth in their mouths be more free from false reproaches than it was in his ? If ye hear such things in these dayes , consider that the Divel doth but keep his old wont . If the doctrine of free justification be slandered as licentious , and tending to carnal liberty , was it not so in Pauls time ? If the Ministers of the Gospel be called Antichristian , Baals-Priests , and the like , by Hereticks and Sectaries , it is no wonder ; the Divel seeth them to stand in his way and hinder his work . I think it is easie to prove that there is a double falshood in this reproach . For first , they do not promote the interest and Kingdom of Antichrist either in regard of discipline , doctrine or worship . Not in regard of discipline ; they are far from seeking to bring men into subjection to him as the visible head of the Church , or to exalt his authority above Kings and Princes , and above the Laws of Christ. Nor in doctrine ; they teach not Popish opinions . Nor in worship ; they are no Patrons of Idolatry and superstition . But secondly , They are so far from being Antichristians , that I am perswaded that they are the greatest and most considerable opposites and adversaries to Antichrist that are in the world . And therefore there is a double falshood in this charge . And I think it very probable that the Jesuites were either the first instruments of Satan in broaching this reproach , or else are very apt to promote it and set it on ; that by crying down the Ministers of the Gospel as Antichristian , they may make way for Antichrist to get ground amongst us with the more ease and speed . How easie were it to demonstrate , that Ministers of the same order and the same judgement with those that now by foul-mouthed adversaries are branded for Antichristian , have been principally instrumental under Christ to overthrow Popery , and to prevent it for recovering its former strength ? For the eminent instruments in this work were , Luther , Melanchthon , and Bucer , and others of Germany . Calvin , Beza , Iunius , Chamier of France . Zuinglius , Oe●olampadius , Bullinger , Grinaeus , of Switzerland . Whitaker and Reinolds of England , and divers others . Besides the diligent and constant endeavours of Ministers in preaching , clearing , confirming the Truth , and through the Lords blessing , grounding and establishing the people in it against Popish errours and Antichristian corruptions . As for Sectaries , who are so liberal in bestowing such Titles upon the Ministers of the Gospel , have they not occasionally at least given much advantage to Antichrist , and as it were opened a back door at which to let him in again ? 1. By seeking to discredit the Ministers of the word and their Ministry . 2. By drawing many people from the Ordinances , and so preparing them to take such impressions as Satan and his instruments are ready to put upon them , and ( if opportunity be ) to receive the mark of the Beast . 3. By multiplying divisions and factions , and setting up party against party , and thereby taking a ready course to make Religion ridiculous in the eyes of worldly Politicians , filling the minds of the simple with doubting and amazement , as not knowing which way to take . And , 4. Hereupon ministring occasion to the Jesuites and Friers to perswade the people that there will be no certainty , no end of divisions , no remedy against sects and errours , but by uniting themselves to one visible head the Pope , and returning to the bosom of the Mother Church of Rome : yea , it is verily thought that many of the Popes Agents and Emissaries are now very active among us , disguised under the appearance of Sectaries , labouring to encrease contention among us , for the designs of Antichrist . I conceive it is very observable , that those Sectaries which cry down the Preachers and Professours of the truth as Antichristian , have usually come in the rear , and a day after the fight as it were ; for when they that are sound in their principles have set upon the work of reformation , and through the good hand of God some hopeful beginings have been made , then have crept in Anabaptists and other Sectaries : So in Germany , Switzerland , Geneva , England . I conceive , the Divel finding that , upon the bre●king forth of light , those old errours and corrupt customes will not be digested ; he then stirreth up some to pretend to reformation , disguising himself that way , that he may both hinder the work and blemish it . This it seemeth was his practice about the time of Christs coming in the flesh , to raise up false Christs and deceivers , &c. CHAP. IV. Rom. 3. 31. I Conceive it is clear , that the Apostle , in the two first Chapters of this Epistle , speaketh of a threefold Law : one of which was given to mankind in general , both Gentiles and Israelites ; the other two were peculiarly delivered to the people of Israel . The first of these , scil . that which was given to mankind in general , is that which is called the Law of Nature , consisting of those notions of good and evil , which were left or new written by the Lord in the minds of men and women , after that the nature of mankind was corrupted by sin ; which Law , though it be now imperfect , yet in many things it sheweth the difference between good and evil , and hath power over the Conscience to inform , convince , excuse , and accuse . The other two delivered peculiarly to the people of Israel , are the Law of Ordinances of Ceremonies , and the Law moral . And the Apostle proveth that none of these Laws can justifie the strictest observers of them : all men and women being naturally corrupt , and possest with principles of opposition against the purity and perfection of the moral Law : and those that are renewed by grace , being but imperfectly conformed to the Law. As for the Law of Ceremonies : it is in its own nature no perfect rule of righteousness , but consisting of figures and shadows , and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things . The Law of nature is comprehended in the moral Law , delivered in the Scriptures , first published to Israel , and then communicated together with the Gospel to the Nations of the world . So that that which is imperfectly written in the minds of men naturally , is perfectly declared by the Law written by the finger of God in Tables of stone , scil . the ten Commandments , and more fully opened in other parts of Scripture . And therefore though it was expedient for the Apostle to speak distinctly of them in the former part of his discourse , to convince both Israelites and Heathens of their unrighteousness and g●ilt ; yet in this place I conceive , the Law of nature and the written Law , may well be comprehended under one , and so I take the Apostles meaning to be , that by the doctrine of free justification through the righteousness of Christ , both the Ceremonial and moral Law are established . To begin with the former , observe this point , That the Law of Ceremonies is established by the doctrine of the Gospel . Or thus , The doctrine of free justification through the righteousnes of Christ apprehended by faith , establisheth the Ceremonial Law. For the right understanding of this , we may consider , First , In general , What these Ceremonial institutions were . Secondly , How they were misunderstood or abused by ignorant and carnal Israelites . Thirdly , How they are established by the Gospel , or doctrine of justification by faith . First , These Ceremonial Ordinances were instituted by the Authority of God himself , as parts of his outward worship and figures of heavenly and spiritual things , to be observed untill the death of Christ. 1. They were instituted by the authority of God himself : So Circumcision was commanded immediately by God himself , to Abraham and his posterity . So the Lord gave express directions to Moses and Aaron , concerning the Ordinance of the Passeover , and Moses being fourty days and fourty nights in the Mount , received Ceremonial Laws from the Lord to be observed by the people . Secondly , They were parts of Gods outward worship . Some of them more directly and properly , as the Sacrifices which were to be offered to the Lord only ; so also the sweet Incense , and divers others . Other of them , more improperly as things subservient to the worship of God : as the Altar of burnt-offerings , the Ark , the Golden Table , &c. Thirdly , They were figures of Heavenly and spiritual things . Who serve unto the example and shadow of heavenly things , as Moses was admonished of God , when he was about to make the Tabernacle . For see ( saith he ) that thou make all things according to the patern shewed thee in the Mount. Fourthly , They were to be observed until the death of Christ. Above when he said , Sacrifice and offerings and burnt-offerings , and offering for sin , thou wouldst not , neither hadst pleasure therein , which are offered by the Law. Th●● said he ( that is Christ , ) Lo , I come to do thy will O God. He taketh away the first that he may establish the second . By the which Will we are sanctified , by the offering of the body of Iesus Christ once for all . The Ceremonies of the Law were to continue until Christ offered himself in sacrifice , and then they were to be taken away , and to give place to his all-sufficient Sacrifice : and accordingly the Lord Christ himself manifested in the flesh , and made under the Law , did in his own person observe the Ceremonies of the Law. But at his death , the veile of the Temple wa● rent in twain from the top to the bottom : which I conceive signified both the abolishing of legal Ceremonies , and the opening of the way into the heavenly sanctuary by the death of Christ. Now there being great abundance and varieties of these Ceremonial institutions , I conceive they may be reduced to four heads . 1. Sacraments . 2. Sacrifices . 3. Sacred persons and things subservient to holy uses . 4. Sacred observances . 1. Sacraments ; and those ordinarily were two , 1. Circumcision , whereby they were solemnly admitted into the Church , and visibly sealed as parties to the Covenant . 2. The passeover , wherein they were admitted by faith to feed upon Christ the Lamb of God , who taketh away the sins of the world , slain in the eternal counsel of God before the foundation of the world , and to be actually Sacrificed in the fulness of time . 2. Sacrifices . 1. Whole burntofferings . 2. Meat-offerings . 3. Sin-offerings . 4. Thank-offerings , or Peace-offerings , and among these especially the daily burnt-offering presented to the Lord morning and evening every day in the year . 3. Sacred persons and things . Such were the Priests and Levites , especially the High-priest . The holy places , 1. A Tabernacle . 2. A Temple , with the several parts . Consecrated days and times ; the feasts of the passover , of Pentecost , of Tabernacles , the new Moons , the weekly Sabbaths as limited to the last day of the week , &c. The utensils of the Sanctuary ; the Altar of burntoffering , the golden Altar of Incense , the Loaves , the Table of shew-bread , the Ark , Mercy-seat , &c. 4. Sacred observances . Their divers washings and purifyings , absteining from divers creatures as unclean , with very many usages injoyned . In the second place consider how these things were understood or abused by ignorant or carnal Israelites . I conceive 1. That many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows : they did not see Christ in them . 2. That they rested in the outward work . If they were outwardly Circumcised , they looked not after the Circumcision of the heart , mortification of sin , self-denyal , regeneration : having fed upon the Lamb with unlevened bread in the feast of the Passeover , they minded not the Lamb of God , nor sought after the unleavened bread of sincerity and Truth . When they offered Sacrifice they looked no farther than the beast that was slaine , not minding the perfect all-sufficient sacrifice of Christ. It seemeth they were so far from this , that when Christ according to the antient Prophesies and types , had offered up himself in Sacrifice for the sins of the world , they made his death an occasion of stumbling , and took that to be an argument that he was not the Christ , which was one of the main evidences that he was the Christ. In their legal washings , how did they rest in the purifying of the flesh , without any care to wash their hearts from wickedness ? Did not they rest in the High-priest of the order of Aaron , without minding an eternal High-priest after the order of Melchisedeck ? A multitude of such instances might be given . Thirdly , They seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral Law. So the Lord complaineth by the Prophet Isaiah , that they rebelled against him , knew him not , forsook him , provoked him to anger , revolted from him , had hands full of blood : and yet it seemeth they were very forward in the ceremonial observances , bringing a multitude of Sacrifices , burnt offerings of Rams , fat of fed beasts , Bullocks , Lambs , He-Goats . Though these were more costly , yet they were more forward in these services than in moral duties , cleansing their hearts and hands from sin , &c. Is there not a notable evidence of this in the actings of those Iews who killed the Lord of life ? They seemed to be so scrupulous in point of Ceremony , that they would not enter into the Court or Judgement-Hall , least they should be defiled , but that they might eat the Passeover , and therefore Pilate the Judge was fain to come out of the Court and wait upon them to hear what they could say against him , and it seemeth being wearied with going in and out , at last he removed and sate upon a Judgement-Seat without doors : in the mean time , these wicked murtherers were so violently bent to shed innocent blood , that they defiled themselves with the guilt of a most heinous sin , straining at a Gnat , and swallowing of a Camel. Fourthly , It seemeth they relied upon these Ceremonies , or the observation of them , as a part of that righteousness whereby they hoped to be justified in the sight of God. The Lord having planted a Church at Antioch , Certain men which came down from Iudea , taught the Brethren , Except ye be circumcised after the manner of Moses ye cannot be saved . Saith the Apostle , I testifie again to every man that is Circumcised ▪ that he is a debtor to do the whole Law. Christ is become of none effect to you . Whosoever of you are justified by the Law , ye are fallen from Grace . Doth not this intimate that they relied on the Ceremony of Circumcision , in part for justification , and under Circumcision I understand other Ceremonies of the Law. Fifthly , I conceive it is very clear , that they thought these legal Ceremonies were to be obserfor ever unto the end of the world . So in the place mentioned before , they said , Except ye be Circumcised , &c. And so it seemeth they counted it blasphemy to say that the Lord Jesus should change the customes delivered by Moses . Thirdly , The Question is , How the Doctrine of the Gospel concerning free justification through the righteousness of Christ apprehended by faith , doth establish this Law of Ceremonies . To this I Answer , 1. Negatively . 2. Affirmatively . 1. Negatively , This doctrine of the Gospel doth not establish the Law of Ceremonies by confirming and continuing the observation of it , but on the contrary , take it away . So Stephen b●ing accused for saying that Jesus Christ should change the customes delivered by Moses , told the Iews , that Moses said unto the children of Israel , A Prophet shall the Lord your God raise up unto you of your Brethren like unto me , him shall ye hear . The Lord Christ was the great Propher , by whose spirit Moses and the rest of the Prophets were inspired . And as he had directed Moses to deliver these Ceremonial ordinances to Israel , to be observed untill his manifestation in the flesh , and departure out of the world again : so now he was to be heard as one of unquestionable authority , declaring unto the Church his will and pleasure , concerning the ceasing of these observances . That passage between the Lord Christ and the woman of Samaria , is notable to this purpose : He by telling her of her sinful course , had convinced her thus far , that she made this acknowledgement , Sir I perceive thou art a Prophet , and therefore it seemeth thought that he might be able to resolve a Question of great moment , wherein she desired satisfaction , and that was this , Our Fathers worshipped in this Mountain , and ye say that in Hierusalem is the place wherein men out to worship the Father . I conceive , the occasion of this controversie between the Iews and Samaritans , was this ; The Samaritans were the posterity of those Heathens whom Salmanasser King of Assyria had placed there instead of the Israelites whom he carried away Captive , and embraced a corrupt Religion mixed of Heathenisme and Judaisme . Toward the end of the Persian Monarchy , Manasses the Brother of Iaddus the High-Priest married the Daughter of Sanballat a prime man of Samaria : whereupon he was required of his Brother to lay down his office , his Marriage being condemned by the Law. Manasses acquainted Sanballat with his loss , and let him know that though he loved his Daughter , yet he would not for her sake lose so great a dignity as that of the Priesthood . Sanballat answered him , that if he would keep his Daughter for his wife , he would make him an High-priest , and with the license and consent of Darius King of Persia build a Temple upon Mount Gerizim for that purpose . But Darius being overthrown in battel soon after by Alexander of Macedon , he made this suit to him , bringing him eight thousand Souldiers to serve him in the Wars , and readily obtained his desire . So that this became a receptacle to divers fugitive or apostate Iews , who were guilty of breaking the Law by pro●aning the Sabbath , eating meats forbidden , or the like crimes . This Temple having stood about 200 years , was ruined by Hircanus , about a hundred years before Christ his coming in the flesh or more . Now as they that embrace errours and corrupt inventions of men in things pertaining to Religion and religious worship , are obstinate in cleaving to their fancies : so the Samaritans would make comparisons between their Temple which was founded without warrant from God , yea , against his word , and the Temple of Hierusalem which the Lord owned for the peculiar place of his worship . Yea , and after their Temple was laid desolate , they seemed to please themselves with the imagination of the holiness of the ground on which it once stood ; and therefore saith the woman , our Fathers worshipped in this Mountain , &c. as if Mount Gerizim were still an holy Mount , though the Temple was down : and so there was great enmity between the Iews and Samaritans . But observe the Answer which the Lord Christ gave her , Jesus saith unto her , Woman beleeve me , the hour cometh when ye shall neither in this Mountain , nor yet at Hierusalem worship the Father . Ye worship ye know not what : we know what we worship ; for salvation is of the Iews . But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit and Truth , for the Father seeketh such to wrship him ▪ God is a Spirit , and they that worship him , must worship him in spirit and in Truth . The woman saith unto him , I know that Messias cometh , which is called Christ : when he is come he will tell us all things . Iesus saith unto her , I that speak unto thee am he . I conceive in this Answer , the Lord Christ sheweth , 1. That both the Iews and Samaritans were in an errour : for it seemeth both of them thought that the Lord had confined his most solemn worship to one certain place throughout all ages , as one party said at Mount Gerizim , the other at Hierusalem ; and that the Ceremonies and Sacrifices there used should be alwaies continued : Bus the Lord Christ told the woman , that God had not limited himself to either of these places , and that the time was now at hand , when it should be as free to worship God in any other place , as in either of these . 2. He passeth sentence for the Iews against the Samaritans in this Controversie . So far as concerned the present state of things , saith he , ye ( scil . ye Samaritans ) worship ye know not what : We ( scil . we Iews ) know what we worship , for salvation is of the Iews . Ye Samaritans do ye know not what in your worshipping , ye know not God aright , ye have no warrant from his word , either for your Temple , once standing on this Mount , or for limiting the worship of God to this place , or for the way of worship ; Ye blindly follow the groundless Traditions of your Fathers : But we know what we worship , we follow the directions of God himself , delivered by Moses and the Prophets , both for the place and manner of Gods worship , for salvation is of the Iews . They are the Church of God to whom God hath committed his oracles , teaching the way of Salvation , and of whom as concerning the flesh , Christ the Saviour of the world was to come . 3. He confirmeth and amplifieth the first part of his Answer , shewing that the Lord in a short time would set up a more spiritual way of worship in his Church , more sutable to his spiritual Nature , to which these carnal ordinances and Ceremonial ordinances should give place . Secondly , I Answer affirmatively , that the doctrine of the Gospel , and in particular , this Gospel-doctrine of free justification through the righteousness of Christ , doth establish the Ceremonial Law. For , 1. Then is a thing established , when it attaineth its proper end . Now by the Gospel , the Law of Ceremonies attained its proper end : For , 1. The end of it was , to be a School-master to bring men to Christ. Circumcision sealed the righteousness of faith , which Circumcision it self could not give , but was to be found in Christ : it taught men to look after the Circumcision of the heart which was to be had in Christ alone , by union with him , by faith , and partaking of his spirit . The Passeover pointed out unto them Christ , the Lamb of God without spot , which taketh away the sins of the world . The Sacrifices directed them to Christ the perfect Sacrifice . The blood of the Sacrifices led them to the sprinkling of the blood of Christ , which alone was sufficient to take away sin . Now these and other Ceremonies attained their end in Christ , and in the justification of sinners through the blood , death , satisfaction , righteousness of Christ apprehended and applied by faith , according to the doctrine of the Gospel , and so this Law of Ceremonies was established , and the validity of it declared . But on the other side , they that pretend so much zeal for Circumcision and other Ceremonies of the Law , making it a part of the matter of their justification , and resting in the bare outward observance as pleasing to the Lord in it self did cross the main end of the Ceremonial Law , and propose such false ends as were impossible to be attained . Secondly , The doctrine of the Gospel , making Christ the end of the Law for righteousness , in whom wisdom , righteousness , sanctification , redemption and salvation alone is to be had , sheweth that the Ceremonial Ordinances were no empty shadowes and vain appearances , like those of the Heathen , but significant signs and Types full of deep Mysteries of exceeding great weight and importance , pointing at the person of the Lord Jesus , his office , his actings , his sufferings , and the fruits and benefits of these : whereas they that so stiffely opposed the strict observation of the Ceremonies of the Law against the doctrine of Christ delivered in the Gospel , what did they make of them but begerly elements , empty appearances without fruit , use or profit ? So that the Preachers of the Gospel did honour the Ceremonial Law , though they took away the observation of them , by declaring the substance whereof they were shadowes ; and the observers of the Ceremonies in the times of the Gospel did greatly disparage them . Thirdly , The doctrine of the Gospel doth still establish the Ceremonial Law , as an illustration of the mystery of Christ in the Gospel , and sheweth that great use may still be made of them that way : for the Ceremonies were as it were visible Prophesies of Christ , and the things of Christ. And as Prophesies are dark before they are fulfilled , but clear after they are accomplished , and do much illustrate the events : so these Ceremonies were obscure resemblances of Christ ; but now since what they signified is fulfilled , the comparing the Types with the Antitypes giveth much light . The Use which I intend to make of this point is , to compare some of the principal Ceremonies of the old Testament , with the Mysteries of the Gospel , that so we may more clearly see how they are established by Christ , and that we may improve them for our edification . And first to begin with the Sacraments of the Ceremonial Law ; and there in , 1. Circumcision . The institution of this Sacrament is laid down , Genesis the sevententh : saith the Lord to Abraham , This is my Covenant which ye shall keep between me and you , and thy seed after thee : every man child among you shall be Circumcised , and ye shall Circumcise the flesh of your foreskin , and it shall be a token of the Covenant betwixt me and you . And elsewhere Moses saith to the people of Israel , Circumcise the foreskin of your heart and be no more stiffe-necked . This sheweth that the Circumcision of the flesh directed them to the inward Circumcision of the heart , the mortification of sinful lusts , inordinate affections , and all sorts of corruptions . To which agreeth that of the Apostle , Circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of God. The same Apostle saith that Abraham received the sign of Circumcision and seal of the righteousness of faith . These Scriptures compared together , shew that Circumcision did seal the Covenant of Grace between God and his people : on the one side confirming the promises of God to them , as a seal added to the blood of his Covenant , on the other side engaging them to answer the ends of the Covenant by Circumcising their hearts , mortifying their corruptions , and forsaking their sins . The sum of Gods , promises sealed by the Sacrament of Circumcision , is delivered in these words , I will establish my Covenant between me and thee , and thy seed after thee in their generations for an everlasting Covenant , to be a God unto thee and to thy seed after thee . I conceive this conteineth as much as all the promises of the Gospel : For what is there in all the promises concerning pardon of sin , justification , adoption , the graces of Sanctification , the comforts and joyes of the holy Ghost , Communion with God , strength against temptation , protection against the assaults of Satan and the world , hearing and answering of prayers , support under afflictions , victory over death , everlasting life and salvation , and other promises and priviledges granted to Believers in the Gospel , I say , what is there in all these which is not comprehended in this promise , I will be their God ? God is all sufficient , he is all in all , and when he giveth himself he giveth all good things and blessings ; and this was sealed by Circumcision : Now this promise and Covenant is fulfilled in Christ ; for out of Christ , men and women are both strangers and Enemies to God , and have no interest in him . The Lord is so far from being their God , that he is their Enemy , saith the Apostle , When we were Enemies we were reconciled to God by the death of his Son. The best of men and women are in a state of enmity with God until they are reconciled by Christ. And that Covenant sealed by Circumcision wherein the Lord promised to be the God of Abraham and of his seed was the same for substance with that where he saith , I will bless thee , and make thy name great , and thou shalt be a blessing , and I will bless them that bless thee , and curse him that curseth thee , and in thee shall all families of the earth be blessed . I conceive the promise of Christ is twice included here : when it is said , I will make thee a blessing ; and again , in thee shall all the families of the earth be blessed . Abraham was made a blessing , and the Nations and families of the Earth were blessed in him , in this regard , because Christ according to the flesh or humane nature was to issue out of his loynes ; according to that , in thy seed shall all the nations of the earth be blessed , that is in Christ. So that Abraham found that in Christ which was sealed to him by Circumcision , Abraham believed God , and it was counted to him for righteousness , and he received the sign of Circumcision , a seal of the righteousness of faith which he had , yet being uncircumcised . Circumcision attained its end in Christ , and he was the substance of this shadow : in him believers are reconciled to God , and he becometh their God , and they are made his people being justified by his righteousness ; and by his spirit they are circumcised in heart , their corruptions are mortified , and their body of sin destroyed , which is an evidence of their union with Christ , and justification by him : and this may move us to labour to be found in Christ , that we may be circumcised in heart , that the power of sin may be killed in us , that we may be conformed unto his death , our sinful lusts and affections being crucified by virtue of his death on the Cross , that so as the Apostle saith , we may be circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the Circumcision of Christ. 2. In as much as circumcision was a seal of that Covenant whereby God gave himself to his people to be their God in Christ , and a seal of the righteousness of saith , and so of the pardon of sin and justification through the righteousness of Christ apprehended by faith , It is clear , that all the Arguments of the Anabaptists fall to the ground , which they build either upon the pretended difference of Baptisme and circumcision , or of the Covenants sealed by them , or upon the incapacitie of Infants : for it is evident that the same Covenant which is confirmed by Baptisme was also sealed by circumcision , and if Infants under the old Testament were capable of circumcision , how are they made uncapable of Baptism under the Gospel ? And accordingly you may observe how the Apostle compareth baptisme and circumcision together , and sheweth how the latter cometh in place of the former ; for having warned believers not to hearken to those who would bring them in bondage unto Iewish Ceremonies , he telleth them , ye are compleat in hi , ( scil . in Christ ) a●d so need not to observe those shadows of the Law , in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of Christ. So that they have the same circumcision in Christ w ch their Fathers had under the Law , and therefore needed not the outward circumcision : But lest any should think thus , our faith under the Gospel needeth outward helps to confirm it , as well as theirs under the old Testament , he addeth these words , ver . 12 , Buried with him in baptisme , wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead : as if he had said , instead of Circumcision ye have the Sacrament of baptisme , signifying the same thing , and sealing the Covenant of grace and righteousness of faith . Secondly , The other Sacrament was that of the Passeover : this was instituted by the Lord while Israel was in Egypt , and was first celebrated that same night that they came out of that house of Bondage . The sum of the ordinance was this , that every family should chuse a Lamb , a male of the first year without blemish : they were to separate it from the rest of the flock on the tenth day of the Month , setting apart four days until the fourteenth day at even : when it was to be killed , they were to take of the blood and strike it upon the two side-posts , and on the upper door-posts of the houses wherein the Lambs was to be eaten , and the same night they were commanded to eat the flesh of the Lamb roasted with fire , and with unleavened bread , and bitter herbs : but if any family were too little for a Lamb , it was to joyne with the next , and they were to eat it in hast with their loines girded , their shoes on their feet , and their staffe in their hand , as men prepared to travel . The reason that was given for it is this in effect , that the Lord that night would pass through the Land o● Egypt and smite all the first born , both of man and beast among the Egyptians ; but would spare those houses of the Israelite● when he saw the blood of the Lamb on the door-posts . This in it self was a great deliverance , but there was a far greater mystery and deliverance intended , which was accomplished in Christ. First then , The Lamb was a figure of Christ whom Iohn Baptist according to his office pointed out to the people , saying , Behold the Lamb of God which taketh away the sins of the world : and another day , Behold the Lamb of God. And the Apostle saith , Christ our Passeover is Sacrificed for us . And the Apostle Peter saith , Ye were not redeemed with corruptible things , as Silver and Gold , from your vain conversation received by tradition from your Fathers , but with the precious blood of Christ , as of a Lamb without blemish and without spot . As the Lamb appointed for the Passeover was to be without blemish , so Christ the Lamb of God was without all blemish or spot of sin actual or original , being conceived by the divine power of the holy Ghost in the wombe of a pure Virgin. Again as the Lamb of the Passeover was taken from the rest of the flock , so Christ in regard of his humane Nature was taken from the rest of mankind , and made one person with the Son of God , that he might be all-sufficient for this great end , scil . to take away the sins of the world . The Lamb for the Passeover was set apart certain days before it was slain , Christ was set apart in the eternal counsel of God , fore-ordained before the foundation of the world . And as the blood of the Lamb was to be put upon the door posts of the Israelites houses , that so the destroyer might pass over them , and not destroy any of them ; whereas the first-born were slain in those houses that were not marked with the blood of the Paschal Lamb : So the most precious blood of Christ is to be sprinkled by faith upon the souls of Believers ; his blood , death , satisfaction , righteousness , is to be applied to their souls by faith unfeigned , that so the destroying curse of the Law , and wrath of God may not abide upon them , but pass over them ; while others who have no interest in this Lamb of God and his most precious blood , lye open to the curse of the Law , and the wrath to come . So that we see also how this Ceremony and Sacrament of the Passeover attained its end in Christ , and is accomplished in him , and in that sense established . And in particular , this is declared in the doctrine of justification through the satisfaction and righteousness of Christ apprehended by faith : For as the houses marked with the blood of the Paschal Lamb escaped the destroyer : so those souls who by faith unfeigned , apply the blood and righteousness of Christ to themselves , are delivered from condemnation , and accepted of God as righteous . Let us labour to improv● this , First , As the Israelites were never delivered out of Egyptian bondage until they kept the Passeover : so let us assure our selves , that As it had been impossible for any men and women to get out of the slavery of sin and Satan , unless the Lamb of God had been slain for th●● Redemption : so none are actually redeemed and delivered from this woful bondage , untill they keep the Passeover in a spiritual manner , until they imbrace Christ the Lamb of God , and feed upon him by the lively actings and exercisings of faith unfeined . Many may be convinced of their misery , and sigh for hard bondage as the Israelites did in Egypt , but they cannot be made free unless they keep this Passeover . If the Son shall make you free , ye shall be free indeed : If ye be found in Christ , and feed upon this Lamb of God , ye shall be free indeed , not otherwise . Secondly , Admire with all Thankfulness the infinite goodness of God , who before the foundation of the world , provided such a precious remedy for poor sinners , even a Lamb without blemish and without spot , ●eparated from the rest of the flock ; one of the seed of the woman , set apart from among all the rest of the children of men , and personally united to the eternal Son of God , that so he might be a full and perfect propitiation for sin , Thirdly , As Christ is a Lamb without spot , so let all that will be saved by him , labour to be more conformed to him in holiness , purging themselves from all filthiness of flesh and spirit , for every man that hath this hope in him purifieth himself as he is pure . What is that but an unsound self-deceiving hope , which doth not stir up the soul to conform it self to Christ in purity and holiness ? Fourthly , Labour with all diligence for faith unfeigned , whereby ye may sprinkle the most precious blood of Christ upon your Souls , applying his death , suffering , satisfaction , righteousness to your selves , that ye may escape the destroying curse of the Law , and wrath of God , that being justified by faith in the blood and righteousness of Christ , there may be no condemnation unto you . What had it profited the Israelites that the Lamb for the Passeover was slain , if they had not followed the Lord his direction , in putting the blood upon the door posts of their houses ? What shall it profit any that live under the Gospel that Christ the Lamb of God is slain , and in the preaching of the word , set forth as it were crucified before their eyes , if they do not sprinkle their souls in particular with his blood , rightly applying his satisfaction and righteousness to themselves ? Will not the Lord look upon them rather as Egyptians then Israelites , and deal with them accordingly ? Fifthly , As they did eat the Lamb at the feast of the Passeover : So let Christians endeavour every day to keep this feast unto the Lord , by feeding upon this living bread , upon the body and blood of Christ , in lively actings of faith upon him ; and more especially in the use of his ordinances , his word , and the holy Supper . As they kept the Passeover with unleavened bread , so let us keep the feast , not with old leven , neither with the leven of malice and of wickedness , but with the unleavened bread of sincerity and truth . The Lord Christ warned his Disciples to beware of the leaven of the Pharises and of the Sadduces ; and though at the first they mistook his meaning , yet afterward they understood it of the doctrine of the Pharises and Sadduces ; so he said unto his Disciples , Beware of the Leaven of the Pharises which is Hypocrisie : So that all manner of evil outward and inward , in heart , in opinion , in conversation , may be comprehended under this Leaven ; and they that will rightly feast with Christ , and feed upon him , must strive to purge out this Leaven of sin and errour , and keep the feast with the unleavened bread of sincerity and truth . Sixthly , This feast of unleavened bread which was joyned with the Passover was to be kept seven days , and seven in Scripture is noted for a number of perfection , and therefore let Christians labour to purge out more and more the old Leaven of sin and corruption , and to walk in sincerity and truth all the days of their life , even till the seventh day ; that is , until they come to keep an eternal feast and Sabbath of Rest with Christ in his glorious Kingdom . Seventhly , As they kept the feast with their loins girded : So let your loins be girded about , and your lights burning , and ye your selves like unto men that wait for the Lord , when he will return from the Wedding , that when he cometh and knocketh , they may open unto him immediately : Blessed are those servants whom the Lord when he cometh shall find watching . They that wear long garments need to gird them up , when they are either to walk or to work . They that would have communion with him need to call in , and gather up their straggling thoughts , their wandring minds , their loose affections , to unite the powers of their souls , to fix them upon Christ , and the things of Christ , that they may be always ready for any way or work of Christ. Wherefore gird up the loins of your mind , be sober and hope to the end , for the grace that is to be brought unto you at the revelation of Iesus Christ. As they were to eat the Passeover with their shoes on their feet , and their staffe in their hand , as being ready for their departure out of Egypt : so let those that will rightly keep the spiritual Passeover , and feed upon Christ , be affected as strangers and sojourners , expecting daily their departure out of this world , labouring to be ready to enter into the heavenly Canaan : How should they condemn that earthly mindedness , when they are of such a temper , as if they had a continuing City here , not seriously seeking one to come ? Eighthly , They were to eat the Passeover with bitter herbs ; let those then that would indeed feed upon Christ unto eternal life , feed upon this Lamb of God with bitter herbs of Godly sorrow for sin , holy anger and indignation against themselves , afflicting their souls , looking upon him whom they have pierced by their sins , and mourning for him as one mourneth for his only Son , and being in bitterness for him , as one that is in bitterness for his first-born . Let them feed upon Christ by faith with self-denial ( which is as it were a bitter herb to the flesh ) denying themselves in their dearest lusts and carnal affections , not sparing the right hand or the right eye . Let them joyn repentance with faith , otherwise they can never keep the feast according to the mind of Christ. Lastly , Ye may read of the Law of the Passeover and unleavened bread ; and presently after that the ordinance of the first-fruits . Speak unto the children of Israel , and say unto them , when ye be come into Land which I give unto you , and shall reap the harvest thereof , then ye shall bring a sheafe of the first fruits of your harvest unto the Priest , and he shall wave this sheafe before the Lord to be accepted for you , on the morrow after the Sabbath the Priest shall wave it . It is conceived that this Sabbath , or day of rest , was the first day of unleavened bread , scil . the fifteenth day of the first month , on whatsoever day of the week it fell , but in the year wherein Christ suffered , it fell upon the last day of the week , so that it was a double Sabbath ; the paschal Sabbath and the weekly Sabbath meeting together upon the same day . Now the sheaf of first-fruits was to be waved or offered before the Lord on the morrow after the Sabbath , which was the day on which Christ rose from the dead . See how the Apostle applyeth this , Christ is risen from the dead , and become the first fruits of them that sleep . It seemeth there was such an exact agreement and correspondence between the Type and the Antetype , the shadow and the substance , that the Lord Christ arose from the dead , the very same day that the sheafe of first fruits was to be offered ; and he arose as the first fruits of them that slept , or of the dead . I conceive the meaning is , that as the first fruits being offered to God , did sanctifie the whole increase of the fruits of the earth that year ; so Christ as the first fruits of the dead arose from death to eternal life and glory ; and in himself , and his resurrection , did as it were offer up to God the dead bodies of all his members , not always to lye under the power of death and corruption , but to be raised to immortality and everlasting glory . Let us labour then to have part in the first resurrection , rising with Christ by virtue of his quickning spirit to newness of life , that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life . So much for the Sacraments of the Ceremonial Law. CHAP. IV. SEcondly , in the next place follow the Sacrifices . It seemeth there were but few sorts of creatures used for Sacrifices . Of sensible creatures such as have life and sense , but five sorts : whereof three were of four-footed beasts scil . Bullocks , Sheep , and Goats , old or young , and so comprehending under them Calves , Lambs and Kids ; and two sorts of fowls , as turtle doves and young pigeons . Thefe were creatures that were meek and gentle above many others , and such as were in a special manner subject and serviceable to men : so the Lord Christ who was appointed to be a Sacrifice to the justice of God , was meek and lowly in heart , He was lead as a sheep to the slaughter , and like a Lamb dumb before the shearer , so opened he not his mouth : who being in the form of God thought it robbery to be equal with God , but made himself of no reputation , and took upon him the form of a se●vant and was made in the likeness of men , and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the Cross. Lions , Bears , Tigres , Leopards , wild-beasts , beasts of prey , fierce and cruel creatures ; Eagles , Hawks , Vultures , or other ravenous fouls were not appointed for Sacrifice : These were not fit to represent the Lord Christ in his state of humiliation , in his suffering condition , as he was appointed to be a Sacrifice for sin : It is true Christ is called the Lion of the Tribe of Iudah , I conceive to represent him in regard of his mighty powers , in protecting his Church , and subduing his enemies , but not to resemble him as a Sacrifice , for so he was in a state of suffering and of service ; and therefore Christians according to his command should learn of him who is meek and lowly of heart , and be content to be conformed to him in sufferings , taking up his Cross and following him . They should be useful and serviceable as Christ was , who was figured by such creatures offered in Sacrifice . 2. Ye may note in general , that an offering presented to the Lord , was called in the Hebrew Korban of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near . This may teach us that none was fit to offer an offering to the Lord , but only the Lord Jesus Christ , and those that come to God by him ; for all mankind since the fall were a far off at a great distance from God , but the Lord Iesus Christ being God and Man , is nigh unto the Father . In regard of his Godhead , he is the only begotten Son of God in the bosom of the Father , as he is man personally united to the Son of God , he is one person with the Son of God , and being without spot of sin , he came near to God to present himself an offering and a Sacrifice unto him . Secondly , none can come nigh unto the Lord to offer any spiritual Sacrifice to him , or to have any inward communion with him , but in and by the Lord Jesus Christ , But now in Christ Iesus , Ye , who sometime were afar off , are made nigh by the blood of Christ. Christ being nigh to God , drew nigh unto him actually with the sacrifice and offering of himself , and so made way for sinners who were afar off from God by their sin and guilt , to draw nigh to God by virtue of his blood ; that applying his blood , satisfaction , and righteousness to themselves , they might be made nigh unto God in regard of their estate , being taken into Covenant with him as his confederates , and so into Communion , and that they might draw nigh unto him from time to time , in offering spiritual services and sacrifices to him by Jesus Christ. Let us all see our great need of Christ , there is no coming nigh unto God but by him , neither in respect of our estate , nor of our services , but in Christ there is access to be had in both respects . But more especially , First , The burntoffering . This was called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ascending or ascension , because all the flesh of the beast being burned upon the Altar was to ascend or go up towards heaven in fire : so the Lord Jesus Christ when he was here on earth in the flesh , offered up himself to his father in heaven ; the infinite virtue of his Sacrifice ascending to the Throne of God , for the appeasing of his wrath and satisfying of his justice for sin . This may teach us also that we should present our whole selves , souls and bodies , sacrifices living holy acceptable to God , and that they which will thus present themselves to the Lord must be heavenly minded , their souls and hearts must be raised and ascend upward : How many carnal , outward , dead hearted services are dropped down before the Lord , that never ascend upward , having nothing of heaven nor of Christ his spirit in them . Secondly , He that offered the burntoffering was to lay his hand upon the head of the creature that was to be slain : so he that will have benefit by the sacrifice of Christ , must lay hold of him by the hand of faith . Thirdly , The Bullock for the burntoffering was to be killed , the blood of it to be poured out : this , 1. was fulfilled in Christ , according as it was Prophesied of him , He is brought as a Lamb to the slaughter , He was cut off out of the land of the living , ver . 9. His grave and death are expresly mentioned , thou shalt make his soul an offering for sin , ver . 12. He hath poured out his soul unto death . And Daniel Prophesied that Messiah or Christ should be cut off or slain , and without shedding of blood there is no remission . 1. This may move Christians to pitty , and earnestly pray for the poor blinded Israelites , that the Lord would be pleased to take the vail from their hearts : Is it not lamentable to consider that they should make the Cross and death of Christ a stumbling block , whereas his death and sufferings are so clearly foretold in the Law and the Prophets which themselves acknowledge to be the word of God ? Yea , all those millions of sacrific●s slain and offered according to the Lord his appointment , did clearly foreshew the death of Christ , and the shedding of his most pretious blood for the sins of the world . But how is man left to the darkness of his own mind , and blinded by Satan ? Secondly , See here how odious sin is in the sight of God which nothing could wash away but the blood of Christ , figured by the death and blood of these legal Sacrifices : for it is not possible that the blood of Bulls and Goats should take away sins , these did signifie the blood of the Son of God infinitely more pretious , of sufficient virtue to wash away the greatest and foulest sins . How should we tremble at sin ? Should we not look upon every sin as bloody , as murtherous , either as slaying the sinner himself , or as killing his Saviour ? either thy sin must be washed away with the blood of Christ , or it will cost thee more then thy best blood is worth . Thirdly , This is for comfort to souls burdened and oppressed with the guilt of sin , that that one sacrifice even Christ himself , figured by so many millions o● sacrifices is offered to satisfie for sin ; that that blood figured by the blood of so many offerings is shed to take away sin ; and that God hath purchased his Church with his own blood : it is the blood of God because of him who is God and man in one person , though not the blood of the God-head . The blood of Jesus Christ the Son of God cleanseth from all sin ; it is of infinite value , it is of more virtue then all the bloody sacrifices of the Law. 4. Woe unto those wretches that dare to swear prophanely by this pretious blood , or by those bleeding wounds of the Son of God. Is not this to trample under foor the blood of the Covenant ? 4. The death of these sacrifices may teach us 〈◊〉 kill our dearest sins , to slay our lusts , to mortifie our corruptions : Christ did not dye for sin that thou mightest live in sin , but that thou mightest dye to sin , and live to him ye righteousness and holiness . I beseech you therefore Brethren by the mercies of God , that 〈◊〉 present your bodyes a Sacrifice living , holy and acceptable to God ; a Sacrifice and therefore slain and yet a living Sacrifice . Present your selves a sacrifice dying to sin , and a sacrifice living quickned with grace , living in the spirit . Again , among all the burnt offerings , ye may take particular note of the continual burnt offerings sacrificed to the Lord every day , one Lamb in the morning and another in the evening : so the people of God had need every day morning and evening to flee to Christ , and to apply his sacrifice and satisfaction to themselves , and through him to seek pardon of God for their dayly sins and infirmities , every day sprinkling the blood of Christ the Lamb of God upon their souls . 2. This may stir up Christians dayly to offer up a morning & evening sacrifice to the Lord , in confession of sins , prayers , praises , thanksgivings . We read of special blessings which the Lord vouchsafed at those times . The King of Iudah , Israel , and Edom , with their Army , were in danger to perish for want of water , and in this great distress they had recourse to the Prophet Elisha : now it is said ver . 20 , and it came to pass in the morning when the meat-offering was offered , that behold there came water by the way of Edom , and the country was filled with water . So Dan●ul having prayed with much importunity for the Church which was then in captivity , saith , the man Gabriel ( to wit the Angel Gabriel in the likeness of a man ) being caused to fly swiftly , touched him about the time of the evening oblation , and so ( as it followeth there ) opened the counsels of God unto him according to his request . I conceive it is very probable , that the people of Israel in their several houses did use to pour out their prayers to God about the time of the morning and evening sacrifices ; and that Daniel and others of the godly , when they were in captivity did observe those times though then the Temple was destroyed , and the daily sacrifice interrupted . A second sort of Sacrifices were sin offerings , this kind of offering is called in the Hebrew expresly † Sin , because in a typical or figurative way , the guilt or sin of him for whom the sacrifice was offered , was laid upon the creature sacrificed . So the Apostle sheweth that God hath made him ( scil . Christ ) to be ●in for us who knew no sin , that we might be made the Righteousness of God in him . The sin-offering called sin , figured the imputation of mens sin to Christ , who had no sin of his own , bnt voluntarily took upon him the guilt of mens sins , as a surety taketh upon him anothers debt . 1. See here how exceedingly the Son of God abased himself for sinners , as to stand under the guilt of numberless sins . If we consider the infinite holiness , glory and Majesty of Christ , is it not evident , that this degree of humiliation and abasement passeth all understanding ; Admire therefore his infinite love and unconceivable goodness which moved him hereunto : Learn highly to exalt and honour him . 2. See here the baseness of sin , which th● abased the Son of God , when he took the guil● of it upon him , out of compassion to sinner● No outward estate , condition , calling , imployment , doth so abase any , as the least sin doth , in the Lord his account ; and yet ho● vain is the corrupt heart of man , in being ashamed of many other things more th● of sin : yea , how many are there that ar● ashamed of holi●ess , and ready to glory i● sin . 3. If Christ did thus abase himself for th● sins of others , as to be made a sin-offering or to be made sin by imputation : How shoul● we take shame to our selves , and be exceedingly humbled and abased for our own sins As David , I have sinned greatly in that I ha● done , I have done very foolishly . And 〈◊〉 I abhor my self , and repent in dust 〈◊〉 ashes . 2. The blood of the sin-offering was to sprinkled seven times before the Lord , and se● is noted for a number of perfection . The Sou● and Consciences of sinners are so deeply sla●ned and defiled with sin , that they nee● much purging . How often should we labo● by ●aith to sprinkle the blood of Christ upon our souls , and to apply it to our selves This blood of the sin-offering was to b● sprinkled seven times before the vail of 〈◊〉 holy place : so it is the blood of Christ 〈◊〉 maketh way for believers to the mercy-seat which their sins had shut up against the● Having therefore Brethren boldness to ente● into the holiest by the blood of Jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh : and having an high-priest over the house of God , let us draw near with a true ●eart in full assurance of faith , having our hearts sprinkled from an evil Conscience , and our bodies washed with pure water : with hearts and souls sprinkled with the blood of Christ by faith , and so purged from the guilt of sin ; and bodies washed with pure water , being baptized outwardly and inwardly with water , and the sanctifying graces of the holy spirit . 3. Some of the blood was to be put upon the horns of the sweet incense Altar , scil . the Golden Altar : so Christians are to ground their faith and confidence in offering up the Incense of prayer upon the blood and Mediation of Christ , having no hope of acceptance , but only through him and his satisfaction and intercession . The Golden Altar being a type of Christ as he intercedeth for his people . The blood of the sin-offering put upon this Altar may intimate unto us that Christ intercedeth with his Father , and pleadeth for his people , by presenting to him his blood , the merit of his death , and fulness of his satisfaction , which he underwent , not for himself ( who had no need ) but for them . 4. The fat of the Inwards , Kidneys , &c. were to be burned upon the Altar . The fat may signifie carnal security , senselessness , and sottishness , in heavenly and spiritual things . Make the heart of this people sat , and make their ears heavy , and shut their eyes : and the Kidneys and fat upon them may signifie fleshly lusts ; and therefore as these things were consumed by fire upon the Altar ; so let Christians earnestly pray and labour for more and more of the spirit of Christ , to consume and burn up their earthly and carnal affections and sinful lusts . And it shall come to pass , that he that is left in Sion , and he that remaineth in Ierusalem shall be called holy , even every one that is written among the living in Hierusalem , when the Lord shall have washed away the filth of the Daughters of Sion , and shall have purged the blood of Hierusalem from the midst thereof by the Spirit of Iudgement , and by the spirit of burning . 5. The skin of the Bullock for the sin-offering and all his flesh , with his head , and with his leggs , and his inwards , and his dung , even the whole Bullock was to be carried without the Camp , where the Ashes were poured , and there to be burnt ; and as this was to be done without the Camp while they were in the Wilderness ( as they were when these things were written ) so it seemeth after they were settled in Canaan , it was done without the City . The Apostle giveth us the interpretation of this Mystery , For the bodyes of those beasts whose blood is brought into the Sanctuary by the high priest for sin , are burnt without the Camp : wherefore Iesus also that he might sanctifie the people with his own blood , suffered without the Gate . And he bearing his Cross , went forth unto a place called the place of a Skull , which is called in the Hebrew Golgotha . It seemeth this was a loathsome place without the City , where they executed the vilest offenders : and so at that time there were two malefactours Crucified with the Lord Jesus Christ , one at each hand : A place of a skul where there were ( it is likely ) many skuls and bones of such as had been there put to death : even as the sin-offering was burnt at the place where the ashes were poured out . First , Here we have an other evidence of the wonderful abasement of the Lord of glory ; thrust out of the Camp , out of the City , as an outcast , as an unclean and cursed thing : so extreamly was he vilified , whom all the Angels of God worship , and to whom every knee must bow of those in heaven , &c , And therefore let us make the same use of it as was formerly hinted . Secondly , In particular , let us make the use of it which the Apostle points us to ; Let us go forth therefore unto him without the Camp , bearing his reproach . Both Iews and Gentiles conspired together in Crucifying the Lord Christ , and therefore Believers must go out of the Iews Camp , and out of the worlds Camp , bearing the reproach of Christ ; they must not joyn with the obstinate Iews in observing legal Ceremonies , nor be conformed to the world , but labour to be conformed to a crucified Saviour , and be content to endure scorn , reproach , persecution , for Christ , following the Lamb whithersoever he goeth . Many will seem to close with Christ if they can find him in the Camp , if they can enjoy their credit , their favour with the world , their earthly interests : But how few will go forth to him out of the Camp , bearing his reproach , so as to be rejected by the world , and dealt with as outcasts and the off scouring of all things ? For saith the Apostle , here have we no continuing City , but we seek one to come . If Christ suffered without the Gate of the City , let us not be so affected as if this world were the place of our rest ; Let us not mind earthly things , let us have our conversation in Heaven , labouring to make sure of our interest in that everlasting inheritance ; Let us therefore fear lest a promise being left us of entring into his rest , any of you should seem to come short of it . The Apostle urgeth from this Type of the sin-offering , that they which would still rest in the observation of Iewish Ceremonies had no right in Christ , We have an Altar whereof they have no right to eat which serve the Tabernacle , for the bodies , &c. as before . The bodies of the sin-offerings were burnt without the Camp , and so the Priest did eat no part of their flesh , whereby was signified that they who would feed upon Christ , and partake of the benefit of his sacrifice , must leave the Tabernacle or Temple , Priesthood , Sacrifices , Ceremonies of the Law , now that Christ hath suffered ; for thus are all established by Christ , not so as to be observed much less to be rested in , but so as to attain their end in Christ , in whom it appeareth that they are no empty shadowes , but lively types of great and weighty Mysteries whereof also they are useful illustrations . Thirdly , I proceed to somewhat of meat-offerings . It seemeth these were sometimes offered by themselves , and sometimes joyned with other sacrifices , as they were offered by themselves , we have them set down Lev. 2. The original word is taken for a gift or present : so these meat-offerings were to be given and presented to the Lord , and this offering was to be fine flower of the purest part of the wheat , and so it is conceived to signifie the perfect purity of Christ offering himself to God for his people , resembled by pure flower without any mixture of bran . The Lord Christ is brought in speaking to his Father , Sacrifice and offering thou wouldst not , but a body hast thou prepared me , in burnt offerings and Sacrifices for sin thou hast had no pleasure . Then said I , Loe I come ( in the volumn of the book it is written of me ) to do thy will O God. I conceive here those three sorts of sacrifices are mentioned , burnt-offerings , sin-offerings , and meat-offerings , none of these could satisfie the justice of God for the sins of men , and therefore he prepared or fitted a body for his Son , an humane nature fitted to suffer for the sins of men , a pure humane nature ( as the pure flower of wheat ) by the miraculous operation of the holy Ghost . This humane nature united in one person with the Son of God , was sufficient to make full satisfaction to the infinite justice of God , which all the sacrifices of the Law could not do . In respect of his body or humane nature , he was fitted for a sacrifice ; in respect of his God-head , he was an all sufficient sacrifice of infinite value . Labour then to lay hold on Christ by faith , and to turn to the Lord by repentance , that ye may have interest in this most pretious offering , this compleat and most perfect sacrifice , every way fitted for this use ; for as Christ is the only Son of God , he is most nigh unto the Father , the same God with the Father , and infinitely beloved of the Father , of infinite worth and excellency , and so able to make full satisfaction to his justice : As he is the Son of man , so he is nigh unto men , their Brother , one of the seed of that woman who was the Mother of all living , one of the same nature , and so of a nature fit to suffer , and therefore he is able to save them to the uttermost that come unto God by him . 2. This meat offering of fine flower seemeth also to signifie the offering up of believers to Christ , because the members are to be conformed to their head . They shall bring all your Brethren for an offering to the Lord out of all Nations . The word there translated offering , is the same that elsewhere is rendred meat-offering . Suitable whereunto is that of the Apostle : saith he , that I should be the Minister of Iesus Christ to the Gentiles , ministring the Gospel of God , that the offering up of the Gentiles might be acceptable , being sanctified by the holy Ghost . Although the Gentiles were prophane Idolaters and defiled with manifold abominations , and so fitly resembled by the beasts that were unclean under the Law , yet the Apostle preaching the Gospel to them , and the holy spirit of Christ working in and with his Ministry upon their souls , were renewed , cleansed , sanctified , and so presented as an acceptable offering to the Lord , 1. Let all Christians pray for the Success of the Gospel in all places , particularly in the place where they live , that those that are unclean may become an acceptable offering unto the Lord , being sanctified by the holy Ghost . Is it not much to be lamented , that where there are many people living under the Gospel , the Lord should have so few offerings ? that so few shloud give clear evidence that they are as fine flower sifted from the bran of their natural corruption , and so fit to be presented as meat-offerings to the Lord ; and how restless should each particular soul be , until 't is thus sifted and sanctified by the holy spirit , that it may be a holy offering unto the Lord. 2. Oyl was to be poured upon the fine flower . This may signifie the annointing of Christ concerning whom it is said , God even thy God hath annointed thee with the Oyle of gladness above thy fellows . Those pretious graces of the spirit poured forth abundantly upon Christ , were resembled by oyle , and therefore it is said of him , He is full of grace and Truth , and of his fulness have all we received and grace for grace . He hath an overflowing fulness of this heavenly oyl , of these spiritual graces enough for all that are united to him , for God giveth not the fpirit by measure unto him . Let all be stirred up to come to Christ , and turn unto him that they may receive of his fulness grace for grace . They that are wholly empty of saving grace may receive from him , they that have some beginnings may receive increase from him . Is it not want of exercising faith upon Christ , and keeping close to him , that maketh Christians so defective in grace ? It is said the pretious ointment upon the head of Aaron the High-priest went down to the skirts of his garment . The unconceivable fullness of grace poured upon Christ the eternal High-priest , is ready to distill upon his members if they be not wanting to themselves . 3. There was also frankincense put upon this meat-offering : so the Lord Christ gave himself for his people an offering and a sacrifice to God for a sweet smelling favour , and God the Father proclaimed from heaven concerning him , This is my beloved Son in whom I am well-pleased . The sweet odour and savour of Christs sacrifice is so pleasing unto the Father , that he is appealed toward all that are truly united to Christ , and reconciled to him by Christ : and this also maketh the services of such well-pleasing to the Lord ; the sweet savour of Christ his Sacrifice perfumeth their offerings . 4. An handful of this meat-offering was to be burnt upon the Altar as a memorial , and the rest belonged to the Priests , the Sons of Aaron . 1. The memorial may signifie that the Lord is moved to remember his Covenant of grace by the merit of Christ his sacrifice . Not that the Lord is subject to forgetfulness , or needeth to be put in remembrance , but it is spoken after the manner of men , and to help the weak faith of his people , and therefore they may assure themselves that the Lord will ever be mindful of his Covenant and shew himself faithful in his promises . Again in a Secondary way it may be a ground of much comfort to the people of God in respect of their duties and services which they offer up to God by Christ in sincerity . The Lord will have them in remembrance : the Lord hear thee in the day of trouble remember all thine offerings . So the Angel told Cornelius , Thy Prayers and thine Alms are come up for a memorial before the Lord. 5. The remnant of the meat offering was to be Aarons and his Sons who were Priests of the Lord. The Apostle inspired and directed by the holy Spirit argueth thus from hence , Do ye not know that those which minister about holy things , live of the things of the Temple , and they which wait on the Altar are partakers with the Altar ? Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel . They that did service at the Altar under the old Testament did partake with the Altar , as here in the meat offerings the Altar had part , and they that waited on the Altar had part . So the Apostle shews that it is the Lords own ordinance , that they that preach the Gospel should live of the Gospel . They therefore that oppose the ma●ntenance of the preachers of the Gospel , do resist the ordinance of God , and presumptuously oppose his supream authority . 6 , The meat offering was to be seasoned with salt . Yea , it seemeth this was to be used , not only in this case , but also generally in all Sacrifices , for so it is said , Every oblation of this meat offering shalt thou season with salt , neither shalt thou suffer the salt of the Covenant of thy God to be lacking from thy meat-offering , With all thy offerings thou shalt offer salt . 1. Salt consumeth crude and raw humours and preserveth from putrefaction and rottenness : so Christ by his spirit seasoneth the souls of true believers , and worketh out the natural corrupt distempers of their hearts , and where the spirit of Christ is wanting , men are left to the bent of their own spirits : How wofully are they filled with corruption , and rottenness , and therefore it is said , Have salt in your selves , get the graces of the spirit to season your hearts . 2. Salt maketh things savory and of good relish : How unsavory and loathsome is a carnal unregenerate soul in Gods account , that savoureth not the things of Christ his spirit , for they that are after the flesh do mind or savour the things of the flesh . They are loathsome and unsavory unto the Lord , they have not salt in themselves , But they that are after the spirit do mind or savour the things of the spirit , they have salt in themselves though not of themselves , they have it of Christ , yet they have it in themselves . 3. Salt when it meeteth with sores causeth smart . The grace of the spirit , and the word of grace in which the spirit worketh , seemeth smarting to corrupt hearts , yea , to gracious hearts so far as they have corruptions remaining in them ; but they that will present themselves living , holy , acceptable sacrifices to God through Christ , must be willing to be salted with the grace of Christ his spirit , and with the word of grace though the flesh smart , For every one shall be salted with fire , and every sacrifice shall be salted with salt . Every one that will be acceptable to God must be salted with fire , the power of Christs spirit as a fire from heaven to consume the dross of their lusts , and to refine their souls . And every sacrifice , &c. Every one that will be a pleasing sacrifice to God ▪ must be salted with this salt of the sanctuary , He must have the graces of Christ to mortifie his corruptions , and to cause him to savour the things that be of God ; and the spiritual sacrifices which he offereth , the duties which he performeth must have a tincture and favour of Christs spirit in them . 4. Salt preserveth things from perishing , and so may note unto us perpetuity ; therefore it is called the salt of the Covenant of God , and a sure and everlasting Covenant is called a Covenant of salt : so Abijah pleading the right of Davids posterity to the Kingdom of Israel , said , Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever , even to him and to his Sons by a Covenant of salt ? This was imperfectly fulfilled in David and the Kings that sprang from his loyns before Christ his coming , but it was compleatly verified in Christ the Son of David after the flesh , to whom God gave the throne of his Father David that he should raign over the house of Iacob or Israel for ever . The Covenant of grace established by Christ his sacrifice , is a covenant of salt that shall never fail . How earnestly should we labour to break off all leagues with sin and Satan , and turn to the Lord by unseigned repentance , and lay hold of Christ by faith , that in him we may be reconciled to God , and made parties to this unchangeable Covenant , enjoying the everlasting blessings and priviledges of it . 2● To the meat-offering was added a drink-offering , a quantity of wine . The meat-offering consisting of fine flower , and the drink-offering of Wine , how fitly do they resemble the pretious body and blood of Christ , which is meat and drink indeed , upon which Christians are to feed by faith ? And how exactly doth the bread and wine in the Sacramental supper of the new Testament answer to this meat and drink offering consisting of the same materials ? Fourthly , Now followeth the peace-offering● conceive this was offered especially in a way of thankfulness for mercies and deliverances , ●ometimes upon a conditional vow made be●ore , sometimes without a vow ; and therefore may also be called thank-offering : and ●hese may signifie the duties of Christians in general , their spiritual sacrifices and services , which they are to offer unto God continually in thankfulness for his saving mercies towards them in Christ. And therefore the Apostle having largely shewed that the sacrifices of the old Testament were not to be observed in the times of the Gospel , since they are fully accomplished in Christ , toward the end of that Epistle he calleth upon believers to offer spiritual sacrifices by him ( scil . by Christ ; ) therefore let us offer the sacrifice of praise to God continually , that is the fruit of our lips , giving thanks to his Name , but to do good and to communicate forget not , for with such sacrifices God is well-pleased . All these and the like spiritual sacrifices believers are to offer up by Christ their high-priest in his name , presenting them to the Father by his hand , that they may find acceptance through him , and whatsoever we do in word or deed , do all in the name of the Lord Iesus , giving thanks to God and the Father by him : all these sacrifices are to be offered in his name , and to be presented to God by and through him . 2. For a peace offering and thank-offering , liberty was given to sacrifice either male or female : so saith the Apostle , There is neither Iew nor Greek there is neither bond nor free , there is neither male nor female , for y● are all one in Christ Iesus . The Lord maketh no difference of persons now , either in respect of Nation , condition , or sex , if they be in Christ , ( whatsoever they are in other regards ) the Lord accepteth them in his beloved Son , and they may present themselves as living holy sacrifices unto him , assuring themselves that he will graciously receive them ; and by the same reason they may offer up their services and duties to him by Christ as spiritual sacrifices . 3. The fat and the kidneys of the peac●-offerings were to be burnt upon the Altar , but what was to be done with the rest of the flesh , that you may find in Lev. 7. the breast and the right shoulder were to be given to the Priests the Sons of Aaron , whereof the former was to be waved before the Lord , the latter to be heaved or lifted upwards , and then they were to be given to the Priests . It seemeth the rest of 〈◊〉 flesh of the peace-offerings was to be eaten by him that brought the sacrifice of the peace-offering before the Lord , who together with his family was to celebrate a holy feast with spiritual rejoycings before the Lord. 1. The breast was to be given to God ▪ for what was given to the Priests was given to God , because it was given to the Priest for the attending on the service of God. This may teach us to give up our breasts , hearts , affections to God in holiness and ob●dience , a My Son give me thine heart . Thou shalt love the Lord thy God with all thy heart , b and with all thy soul , and with all thy mind . 2. The breast was to be waved before the Lord , or shaken to and fro . The original word is taken for sifting with a five : so this waving of the breast may teach us what stir●ings of heart , what lively workings of spirit and affections there should be in Christians in performing services to the Lord. It is not a dead soul without spiritual , life and motion , which the Lord regardeth , but it is a wave-breast that he calleth for , an active heart and soul , a stirring spirit like that of David , Bless the Lord O my soul , and all that is within me bless his holy name . 3. The right shoulder was to be heaved up before the Lord , or to be lifted up . This may ●each Christians to lift up their souls to the Lord as David , Vnto thee O Lord do I lift up my soul : to seek the things which are above where Christ sitteth on the right hand of God , ●o set their affections on things above , not on things on the earth , to have their conversation in Heaven . These parts being to 〈◊〉 given to the Priests by the Lord his command , here we have another ground esta●lishing the maintenance of Gospel Ministers ●ecording to that of the Apostle mentioned be● . The rest of the flesh of the peace-offerings ●●ting to be eaten by him that brought the ●●●rtices , with his houshold , rejoycing in the Lord , may teach Christians that as Christ offered up himself in sacrifice to God to satisfie his justice for the sins of his people , so he inviteth them to feed and feast upon him by faith , with rejoycing , with joy of the holy Ghost : this they should do in reading and hearing the Gospel , in meditating upon the word , upon Christ and the things of Christ. And in the use of the Lords supper , I conceive this feasting upon the remainder of the facrifice was a special act of Communion which the people of Israel had with God , part of the beast being offered to God on the Altar , part being given to God for the use of his Priests , and the remaining part being eaten by him and his houshold who presented his sacrifice : so that in this ordinance they had special fellowship with God , shewing the great priviledge of true believers who have fellowship with the Father and with his Son Jesus Christ. Saith the Lord Christ , Behold I stand at the door and knock , if any man hear my voice and open the door , I will come in to him and sup with him and he with me : How careful should Christians be to keep constant communion with God , that their negligence may not deprive them of this blessed priviledge ? Saith the Apostle , Behold Israel after the flesh : are not they that eat of the sacrifices partakers of the Altar ? I conceive the Apos●le in this place sheweth the Christian Corinthians that it was not lawful for them to feast with their Idolatrous neighbours in their Idol-Temples , upon the remainders of their sacrifices offered to Idols , because their feasts were Idolatrous and kept in honour of their IIdols : so the Israelites in eating of their peace-offering , were partakers of , or with the Altar : the Altar had part , and they had part , then saith he , the things which the Gentiles sacrifice , they sacrifice to Divels and not to God , and I would not that ye should have fellowship with Divels : the Gentiles in scrificing to Idols sacrificed to Divels , and when they offered part of the sacrifice upon the Idols Altar , and feasted and fed upon the rest in honour of these Idols , they had fellowship with Divels : and on the other side , the godly Israelitet in the time of the old Testament , offering part of their peace-offerings to God upon the Altar , and presenting part of it to him for the use of his Priests by his command , and then feeding upon the rest , had fellowship with God. The Lord Christ having offered up himself to God for his people , doth also now offer himself to his people , that they may feed upon him , and in feeding upon him by faith , may have communion with the Father and the Son. So much of Sacraments and sacrifices . Now in the third place may be considered , sacred Persons , and things subservient to sacred or holy uses : and first the Persons ; and among these Priests , and principally the high-priests or Cheif preists : this officer was an eminent type of the Lord Jesus Christ , and , 1. In regard of his commission or calling to the Office. No man taketh this honour unto himself but he that is called of God as was Aaron . So also Christ glorified not himself to be made an high priest , but he that said unto him thou art my Son this day have I begotten thee . As he saith also in another place , Thou art a Priest for ever after the order of Melchisedeck . The Lord Christ as he was man , was immediately called of God to his office : As he is God , the act of calling was his as well as the Fathers , their acts being the same . So God saith of Christ as he is man , Behold my servant whom I have chosen . He was called and chosen of God to be an eternal high-priest ; and how wonderfully was his calling and commission ratified and evidenced by many infallible signs and tokens ! When he had cured a Leprous person , he said , Go thy way ▪ shew thy self to the Priest , and offer the gift that Moses commanded for a Testimony to them , that this work may witness that I am called and sent of God : and when he had cast a Divel out of the Dumb man that was possessed , so that the dumb spake , the multudes marv●lled saying , It was never so seen in Israel ; since Israel was a Nation and a Church , there never was a man raised up among them gave such evidence that he was called of God. Nicodemus though a young Scholar in the School of Christ , saith unto him , We know that thou art a teacher come from God , for no ●an can do these miracles that thou dost except God be with him . Had he known Christ more perfectly , he might have said , except God be in him , except he be personally united to God ; for Christ did these things by his own authority , and by his own power had declared so much , and yet such was the ignorance or insolence of the chief-priests and Elders , that they took upon them to examine him saying , By what authority dost thou these things , and who gave thee this authority ? Had they not been grossely ( if not wilfully ) blind , they might have seen his authority abundantly and most gloriously confirmed by his mighty works . 1. Here see the unspeakable goodness of God , instead of those imperfect High-priests under the old Testament , to call one to the office who is most perfect every way , even the man Christ Jesus , personally united to his only and eternal Son , even one who is holy , harmless , undefiled , separate from sinners , and made higher then the Heavens , one who continueth ever , and hath an unchangeable Priesthood , being able to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them . 2. Therefore neglect not to come to him , and to God by him . And , 3. If ye come to him in truth , doubt not but he will save you to the uttermost , having a peculiar call from God for this end above all other creatures in heaven and earth . 4. See the humility of the man Christ , who did not usurp this high office and dignity , but took it upon him as called of God : How great is their presumption who rashly thrust themselves into such imployments in the Church to w ch they were never called of God. 2. In respect of his annointing , but of that I have spoken in the meat-offering . 3. The garments and ornaments of the High-priest were expresly appointed by the Lord , who gave particular directions about them . These things might seem to be of small moment considered in themselves , but the spiritual mysteries are to be regarded which were shadowed by them . 1. In General , They are called holy Garments for glory and for beauty . I conceive these may signifie the perfect holiness , the incomparable beauty and glory of the Lord Jesus . His perfect holiness both in his state of humiliation and exaltation , his beauty & glory chiefly in his state of exaltation , as he now sitteth on the right hand of God. Labour for an eye of faith to behold the beauty and glory of the Lord Jesus Christ , which if it were clearly discerned , would eclipse all worldly glory , take off the gloss of the creatures and make them appear as dead and withered things . The reason why we are so ensnared with earthly vanities is , because we look upon things in a carnal manner with fleshly eyes , not with a spiritual eye of faith , not with such an eye as Moses did , seeing him him who is invisible , and so despising earthly things . Labour for union with Christ , that partaking of his Spirit ye may partake of his holiness and graces , and so of his beauty and glory . Holiness beautifieth and adorneth the soul and ptepareth it for perfection of heavenly beauty and glory , whereas sin doth both defile and disfigure the soul , filling it with deformity . This being noted in general I intend to mention some few of the particulars . First , The two precious stones upon the two shoulders of the Ephod , or Priestly Robe , wherein were ingraven the Names of the twelve tribes of Israel , six in one stone and six in the other , so that the high-priest bare their Names upon his two shoulders . 1. This may note unto us , the support which the Lord giveth unto his Church and to all the living members of it . He beareth them as it were upon his shoulders , Hence it is that his little flock hath been preserved in the midst of so many wolves from age to age , Vpon this rock I will build my Church , aud the gates of Hell shall not prevail against it . What a blessed priviledge have they that are in Christ , being built upon him as a rock immoveable , and upheld by him , born upon his shoulders who is their eternal high-priest . 2. See how precious the people of Christ are in his account , as if their names were engraven in precious stones and set in ouches or bosses of Gold. 2. The breast-plate of Iudgement , in which was to be set four rows of precious stones , three in a row , in all twelve stones of several kinds , and in these again were ingraven the twelve names of the twelve Tribes of Israel and so Aaron was to bear the Names of the Children of Israel in the breast-plate of judgment upon his heart , when he went into the holy place , for a memorial before the Lord continually . 1. See the tender love and affection which the Lord Christ hath toward his people , he beareth them upon his breast , upon his heart continually ; he shall feed his flock like a shepherd , he shall gather the Lambs with his arm and carry them in his bosom , next his heart , and therefore it seemeth the Church prayes to Christ , set me as a seal upon thine heart : that tender love which moved him to let out his heart blood for their redemption is still so powerful and prevailing with him that he beareth them upon his heart in heaven . 2. Ought not Christians then to bear Christ upon their hearts , to entertain him to dwell in their hearts by faith , to cleave unto him in love , and walk in him following the guidance of his spirit ? 3. Christ this eternal high-priest beareth the Names of his people upon his breast-plate or heart , now that he is in heaven , before his Father , for a memorial before his face continually . I conceive this noteth Christ his intercession for his people ; He presenteth their names before his Father in Heaven , as the High-priest did in the holy place on the earth , which was a figure of Heaven . Blessed are they whose Names God the Father readeth engraven upon the breast-plate written upon the heart of his beloved Son , in whom he is well-pleased . What is there that such may not obtain of the Father through the Son ? And how should all labour to give in their names , and to give up their hearts to Christ , that he may bear their names upon his heart for a memorial before the face of God continually . Thirdly , Vpon the hemme of the High-priests Robe were placed golden Bells , and Pomegranates , that his sound might be heard when he went in unto the holy place before the Lord , and when he came out : so the Lord Christ entring in to the most holy place in heaven , after his death and resurrection , maketh a most sweet and pleasing sound in the ears of his Father far , beyond that of golden bells ; his mediation and intercession in behalf of his people , grounded upon the merit of his death , sacrifice and satisfaction , maketh heavenly melody before his Father ; Jesus the mediator of the new Covenant and the blood of sprinking , which speaketh better things than the blood of Abel . And these Pomegranates may well resemble the sweet savour of Christs sacrifice . Again , Aarons bells were heard to sound , not only when he went in to the holy place , but also when he came out . Now although the Lord Christ as he is man continueth within the most holy place not made with hands , and doth not come out again , yet he sent down his spirit upon his Apostles soon after , and caused these golden bells to give a most pleasant sound throughout the several Quarters of the world , publishing the glad tidings of pardon and salvation through Christ to the comfort and refreshing of many thousand souls , and the precious promises of the Gospel published in the name of Christ , were as Pomegranats that yeilded a pleasant smell to the reviving of many fainting hearts and drooping spirits . Had we circumcised hearts and ears , gracious spirits , heavenly affections , how pleasant would the sound of the Gospel preached , how sweet would the promises of it be unto us ? Fourthly , The Lord gave this Command , Thou shalt make a plate of pure Gold , and grave upon it like the engravings of a fignet , Holiness to the Lord , and this golden plate was put on the forefront of the Mitre , and so to be worne on the forehead of the High-priest that he might bear the iniquity of the holy things which the Children of Israel should hallow in all their holy gifts , and it was to be always upon his forehead , that they might be accepted before the Lord. The Inscription I suppose may be read , either Holiness to the Lord , or , the Holiness of the Lord. 1. Here see how the Lord Christ whose holiness and righteousness is of infinite worth and value , the holiness and righteousness of Iehovah , of him who is very God , taketh away the iniquities and pollutions of the duties , services , spiritual sacrifices offered by his people . Aaron did bear these but in a figure and in a way of representation , Christ did really bear them , and his holiness and righteousness of Jehovah is imputed to them , and is alone sufficient to take away all their uncleanness , and to procure acceptance for them . How should Christians be humbled , that such is the corruption of their natures and imperfection of their graces , that the best of their services , the holiest of their offerings , have such iniquity cleaving to them , that they need the imputation of Christs righteousness to cover them . And again , this may comfort them that are in Christ , and are sincere in their services , and stir them up to thankfulness , that such a precious remedy is provided them in this case , even the Holiness of Jehovah . 2. This golden plate with this Inscription on the forehead of the High-priest , may intimate unto us , that God the Father in the forehead and face of his beloved Son , readeth such an inscription of perfect holiness and righteousness that beholding his people in him , he accepteth them as perfectly righteous through him : that as this golden plate with this inscription was placed so eminently on Aarons forehead , that it was visible and obvious to the bodily eyes and sight of the people of Israel : so the perfect righteousness and holiness of the Lord Jesus Christ is eminently visible to the spiritual eye of his peoples faith , that they may receive sweet comfort in the assurance that their iniquities are taken away through him , and may behold the Fatherly love and kindness of the Father towards them , and his gracious acceptance of their sevices in the face of Jesus Christ. One thing more was to be added before , as belonging to the breast-plate of Judgement , scil . Vrim and Thummim ▪ concerning which there is a great question What it was ? Wherein it seemeth that neither Iewish nor Christian writers are yet agreed , Whether it were these words engraven upon a golden plate and put upon a breast-plate , or whether the twelve precious stones upon the breast-plate were so called , or what other thing it might be ? Howsoever the meaning of the words is plain , which being both of the plural number , signifie Lights and Perfections . These may point out unto us the fulness of heavenly Light , wisdom ▪ and knowledge , and perfection of grace that is in the Lord Jesus Christ. Saith he , I am the light of the World : again , I am the Truth . And the Apostle saith , In him are hid all the treasures of wisdom and knowledge , for in him dwelleth all the fulness of the Godhead bedily . This may shew that all by nature are darkness and imperfection , and therefore needing such a Saviour who is fullness of Lights and Perfections , Ye were sometimes darkness ▪ but now are Light in the Lord. God who is rich in mercy , for his great Love wherewith ●e loved us , even when we were dead in trespasses and sins , hath quickned us together with Christ. And ye are compleat in him , who is the head of all principality and power . They that are natur●lly full of spiritual death , darkness , imperfection , receive spiritual life , light and grace from Christ , when once they are truly united to him , and so are compleat not in themselves but in him , upon whose breast are Vrim and Thummim , in whom is fullness of Lights and Perfections . And Malachy who seemeth to be one of the last Prophets before Christs coming , to raise up the hearts of the godly in expectation of Christs appearing in the flesh , told them , or rather God speaking by him , assured them thus , But unto you that fear my Name shall the sun of righteousness arise with healing under his wings , with light to deliver you from darkness , and with healing graces ; the influences of his heavenly perfections to cure the diseases , defects , distempers , of your souls . Sixthly , The High priest was appointed for men in things pertaining to God , to offer gifts and Sacrifices for sins : so the Lord Christ was ordained for men in things pertaining to God to offer Sacrifice for sins . Christ hath loved us and given himself for us , an offering and a sacrifice to God for a sweet smelling savour : How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your conscience from dead works , to serve the living God ? Where it is manifest that he is both the High-Priest and the Sacrifice , both the offerer and the offering ; as he is the offering or sacrifice , so he was figured by such sacrifices as those formerly spoken of . As he is the offerer or High-priest , so he is figured by the High-Priest of the old Testament . None was worthy to offer this sacrifice of infinite value but Christ himself ; and the infinite worth of Christ , God and man , who as the High-Priest or Sacrificer presented this offering to God the Father , and the infinite worth of the same Christ presented as an offering , may assure the greatest sinners which truly turn to the Lord and come to him , that there is enough done to make atonement and reconciliation between God and them ; only take heed least by neglecting so great salvation , the infinite worth of the High Priest and sacrifice prove in the Issue an aggravation of your guilt and condemnation . Seventhly , The High-Priest having killed the Bullock of the sin-offering , was to take a Censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the Vail , scil . into the holy of holies , and then fire the Incense , that the cloud of the Incense might cover the mercy-seat , and then to sprinkle of the blood of the bullock upon the mercy-seat , and before the mercy-seat seven times● : so first the Lord Christ having sacrificed himself entred with his own blood , scil . with the merit and virtue of his blood , into the most holy place within the vail , that is , into Heaven it self ; into the second , sci . the most holy place , went the High priest once every year , not without blood , which he offered for himself , and for the errours of the people , but Christ being being become an High-Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , that is to say , not of this building , neither by the blood of Goats and Calves , but by his own blood , he entred once into the holy place having obtained eternal Redemption : so that the merit and virtue of Christ his most precious blood is always presented before God in Heaven , in behalf of those that truly lay hold on Christ. Also the sweet incense put upon the fire in the Golden Censer , and resting as a cloud upon the mercy-seat , may teach us that the sweet incense of Christ his sacrifice and offering make way for the Persons , Prayers , and services of Gods people , that so they may approach to the mercy-seat or gracious presence of God in Heaven . The blood also sprinkled upon and before the Mercy-seat , may note unto us , that the blood of Christ procures mercy with God for repenting and believing sinners , and maketh way for them to draw nigh unto God. And so much for this eminent Type of Christ. The High-Priest of the old Testament figuring Christ the eternal High-Priest . In the next place , somewhat might be spoken of the inferiour Priests which were of the posterity of Aaron . These I take to have been Types of the Members of Christ , of whom it is said , that Christ hath loved them , and washed them from their sins in his own blood , and made them Kings and Priests unto God and his Father : to whom also Peter saith , Ye are are a chosen generation a royal Priesthood , an holy Nation , a peculiar people . And these are first to offer themselves as sacrifices to God ; I beseech you Brethren by the mercies of God , that ye present your bodies , that is I conceive , taking a part for the whole , their bodies and souls , their whole selves , a sacrifice living , holy , acceptable unto God. And therefore all that will approve themselves unto God , must look upon themselves as under a double consecration , as dedicated to God under a twofold Notion and Respect , both as Priests and as Sacrifices ; How then should they study , labour , and follow after holiness ? Both Priests and sacrifices under the old Testament were consecrated to God as holy . He that was unclean was not fit as a Priest to sacrifice . How should they strive to be holy as the Lord is holy , who should be both Priests and Sacrifices ? And therefore it is said , Be not conformed to this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that perfect and acceptable will of God. As the Priests were chosen out and separated from other men , and consecrated as holy to the Lord , and the sacrifices were chosen out and severed from the common herds and flocks , to be offered up to God : so Christians must not be conformed to this world , nor follow the common throngs and herds according to the course of the world , but be transformed , new framed in conformity to Christ , that they may be both Priests and sacrifices acceptable to the Lord. Secondly , as Priests of the new Testament , they must offer holy services and duties of obedience as spiritual sacrifices to the Lord. Offer the sacrifices of righteousness , and put your trust in the Lord. The sacrifices of God are a broken spirit : a broken and a contrite heart O God thou wilt not despise . So the Apostle speaking of that contribution which the Philippians sent unto him , being a Prisoner for the Gospel of Christ , said , I have all and abound , I am full having received of Epaphroditus the things which were sent from you , an odour of a sweet smell , a sacrifice acceptable , well pleasing to the Lord. It might also be noted how the Priests and Levites were teachers in Israel , as Christ is the great Preacher and Prophet of the Church : but I know not whether herein he be not more lively represented by the Prophets of the old Testament , this belonging to his Prophetical office . But here by the way , I think it seasonable to put you in mind that in all the new Testament , I am confident it cannot be found that the Ministers of the Gospel are called Priests in respect of their particular calling or office . The extraordinary Ministers are called Prophets , Apostles , Evangelists : the ordinary are termed Pastors , Teachers , sometimes Bishops or Overseers , Elders or Presbyters , never Priests ; for a Priest by office is one that offereth sacrifice for Propitiation , for appeasing the wrath of God : and so there is no Priest of the new Testament but the Lord Jesus Christ : and therefore when prophane persons do in scorn call the Preachers of the Gospel Priests , they commit a double sin , and shew double prophaneness : 1. Attributing that name to them which i● proper to Christ. 2. Accounting that Title of Christ a word of reproach . And therefore I find not , that Ministers of the new Testament are any where called Priests in Scripture , but only as all other true believers are , which Christ hath made Kings and Priests to off●● spiritual sacrifices . If the Popish shavelings will take upon them that Title , as pretending to offer the very body of Christ to God i● the Mass , What is that to the Ministers of the Gospel who detest that abomina●●on ? Sixthly , Take notice of some sacred thing● that were subservient to sacred or holy ●ses . And , First , The Tabernacle , which the Lord directed Moses to raise , instead whereof afterwards Solomon erected a Temple . In some things these two agreed , in some they differed . 1. Both of them were framed by the Lords appointment : For the Tabernacle th● Lord gave command to Moses , Exod. the 25 and the 26. And David shews that the Lord made choice of Solomon his Son to build hi● house and his Courts , and David gave to Solomon the pattern of the Temple , and th● things belonging to it by the spirit : all th● said David the Lord made me to understand by his hand upon me , even all the works 〈◊〉 this pattern . 2. Both were dedicated to God as places designed for his special presence , and therefore each of them was called his house , both were places appointed for special ordinances of God , not to be used elsewhere . They differed in that the Tabernacle was a slight frame of boards and Curtains , the Temple a substantial building . The Tabernacle was a moveable Tent that might be carried from place to place : The Temple fixt upon its foundation in one certain place . I conceive both of them did , 1. Primarily signifie the precious body , the flesh , the humane nature of Christ : the word was made flesh , and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a Tabernacle , in a mortal weak body , exposed to sufferings and death . Christ being come a High-Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , &c. So the Lord Christ calleth his body a Temple , destroy this Temple , and in three days I will raise it up : The Iews seemed to take it of the Temple of Hierusalem , but he spake of the Temple of his body . As God is said to dwell in the Tabernacle and Temple made with hands , because there he vouchsafed his special presence , there he setteth up his worship and ordinances : so God dwelleth in a peculiar manner , in the humane nature of Christ ; in him dwelleth all the fullness of the god-head bodily , or substantially . The godhead is united personally to the humane nature of Christ , for verily he took not on him the Nature of Angels , but he took on him the seed of Abraham . The Lord Christ made choice of the Nature of Man for his Tabernacle , rather than of the Nature of glorious Angels . Hence that part of the great mystery of godliness , God was manifest in the flesh ; the invisible God taking the humane Nature into the unity of his person became not only visible but actually seen and manifest in the flesh . This sheweth , 1. His wonderful condescension and voluntary abasement of himself , that he who filleth Heaven and Earth , was pleased to dwell as it were in a Cottage , in the flesh , in the Nature of man. The Creator became a creature , yet still remaining the Creator : The Son of God became also the Son of man. He who made all things as he is God , was made of a woman as he is man. 2. Herein appeareth his unconceivable love to mankind , that he was pleased to become bone of their bone , and flesh of their flesh , their kinsman of the same blood ; for all Nations of men are made of one blood : so that there is a consanguinity between Christ and other men ; he was pleased to become their Brother , he is not ashamed to call them Brethren . 3. Let all be stirred up to turn to the Lord and lay hold of Christ , that they may be united to him , as he is united to their Nature , though not by the same kind of union ; but as he is personally joyned to the nature of man , so they may be spiritually united to him , receiving his spirit , embracing him , by faith that through union with him , they may be united to God , for the Father is in the Son. In as much as Christ hath made so near an approach to us , as to become one person with our Nature , let us take heed lest we become guilty of despising his love , in suffering sin or the world to keep us at a distance from him , to withhold us from closing with him ; for he partaking of our Nature , hath made way for us to partake of his divine Nature , by participation of his spirit and graces : for by the exceeding great and pretious promises of the Gospel , men may be partakers of the divine Nature , that is , by Christ partaking of the humane Nature , who is the substance of the Promises , and in whom they are all , Yea and Amen . 4. How should Christians abhor to defile themselves by sin , to pollute that Nature of man in their own persons , which Christ in his person hath exalted to the right hand of God , far above Angels , Principalities and Powers . When he bringeth in the first begotten into the world , he saith , And let all the Angels of God worship him , all the holy Angels worship man in the person of Christ. Take heed then of abaseing the Nature of man in your own persons to the service of sin ; and abase your selves exceedingly before the Lord , for abaseing your Nature in this kind . Again in a secondary consideration , I take the Tabernacle and Temple , for a representation of the Church of Christ , the multitude of Believers . Iohn saw the new Hierusalem , and heard a voice saying , Behold the Tabernacle of God is with men , and he will dwell with them . So the Church of God is called the house of God , for ( saith the Apostle ) Ye are the Temple of the living God , as God hath said , I will dwell in them and walk in them . 1. How should all that live within the Church , professing themselves Christians , take heed of defileing the Lords Tabernacle , and polluting his Temple by sin ? How highly is God dishonoured when his Temple is polluted ; when any live in a course of sin , or commit gross acts of sin where his Gospel is preached or professed ? The Priest was commanded to bring the blood of the Goat of the sin-offering within the Vail , and there to sprinkle it : then it followeth , he shall make an attonement for the holy place because of the uncleanness of the Children of Israel , and because of their transgressions in all their sins ; and so shall he do for the Tabernacle of the congregation that remaineth among them in the midst of their uncleanness . See the cursed ● nature of sin , it defileth the Tabernacle and Temple of the Lord it polluteth his Sanctuary , his Church , when it is committed within his Church , that is among those that profess themselves Christians , attend upon his Ordinances , believe his Gospel : Ye that harden your hearts in any evil ways , and make light of continuing in sin , though ye live in the visible Church , humble and judge your selves before the Lord , depart from iniquity , otherwise assure your selves your sin will find you out . Secondly , It is a great height of wickedness when any rejoyce in scandalous sins committed within the Church , and make a sport of them : Do not these shew themselves prophane graceless wretches ? If thou hadst any sincere love and respect to his glory , thou wouldst not take pleasure in such things as tend highly to his dishonour , but rather bewail and lament them . I conceive the Apostle in the 2. of Corinth . mentioneth his former Epistle written to the same Church , and there he saith , Out of much affliction and anguish of heart I wrote unto you with many tears , for in that Epistle he had reproved divers disorders and scandalous sins committed in that Primitive Church which was of his planting , and it was such a matter of grief unto him , that he wrote about these things out of much affliction and anguish of heart , with many tears : With what a spirit are they led , who make a sport of such things ? Scandalous sins i● the Church are to be reproved and lamented as things that defile the Sanctuary of Christ , and dishonour him : but who can find in their hearts to rejoyce in them but they that are Enemies to Christ ? Again , The Tabernacle and Temple represented particular Christians , each true believer being a spiritual Temple to the Lord. Know ye not that ye are the Temple of God , and that the spirit of God dwelleth in you ? If any man defile the Temple of God , him shall God destroy . Flee fornication : Every sin that a man doth is without the body : but he that committeth fornication sinneth against his own body . What! know ye not that the body is the Temple of the holy Ghost which is in you ? Both body and soul is to be consecrated and dedicated to God as his Temple for him to dwell in by his spirit . The body is as it were the outward Court ; The inferiour faculties of the soul may be compared to the inner Court within the first Vail : The superiour faculties , the Understanding , Judgement , Conscience , Will , may be likened to the inmost Court within the second Vail , the principal and most holy place of the Temple . Now as all the Courts of the Temple and Tabernacle were holy being consecrated and dedicated to the most holy God , and sanctified to his holy services and ordinances , and were to be kept holy free from profanations and defilements : so the souls and bodies of Christians are to be consecrated and sanctified as holy Temples to the Lord , and to be kept from all filthiness of flesh and spirit , and to be cleansed dayly ; and when they are defiled by sin , the Lord is dishonoured and his wrath is provoked , he accounteth it a defiling of his Temple ; whereas the Apostle s●emeth to say that every sin except fornication is without the body , &c. I conceive it is to be understood comparatively , that Fornication . Adultery , Whoredom , and sins of that kind , do in more special manner defile the body than other sins ; other sins defile the body also , scil . outward acts of sin wherein the body or any of the members of the body act sinfully . And when the body is defiled with sin , the heart and soul is first defiled , for sin beginneth there , For out of the heart proceed evil 〈…〉 murders , adulteries , fornications , thefts , 〈◊〉 witness , blasphemies , these are the things which defile a man : these and all other sins are the things which first defile the heart and soul , where they are conceived and bred , and then so many of them as are brought forth into outward act defile the body also , some of them more some less , according to their natures and degrees . Now there is a severe threatning formerly mentioned , If any man defile the Temple of God , him shall God destroy . As ye desire the salvation of your souls and bodies , to prevent the destruction of both , take heed of defiling these Temples of God , make a through search , and cast out all the filth which ye find there , by sincere repentance and reformation ; watch against all future defilements : and as atonement was made for the Tabernacle by the blood of the sin-offering , so seek to clear your selves from the guilt of your sins by the sprinkling of the blood of Jesus applied by faith . Seventhly , Next to the Tabernacle or Temple , ye may take notice of the Altar of burnt-offering , and as the sacrifices offered up on this Altar , and High-priest who was the principal officer , were Types of Chirst , so it seemeth was the Altar , We have an Altar whereof they have no right to eat that serve the Tabernacle . 1. It was commanded to be made of Shittim Wood which is thought to have been a choice kind of wood that would not rot , and so fit to resemble the precious body of our Lord Jesus Christ , of whom it is said , He whom God raised again , saw no corruption . The Lord Christ though he freely laid down his life for his people , and suffered death , yet He rose again in so short a time as to prevent all putrefaction and rottenness , He saw no corruption , and as he preserved his own natural body from corruption , so he shall deliver his mystical body , his Church , and the members of it out of corruption , and raise them incorruptible . But , 2. The Altar was to be over-laid with Brass , for though the wood might be free from rotting and corrupting , yet I conceive it could not endure the force of that fire which was to burn upon it , and therefore it was to have a brazen covering . This seemeth to note unto us the Godhead of Christ united to his manhood , or that strength which the Godhead thus united gave to the manhood , whereby it was so mightily for●ified , that the wrath of God due to the Sons of men did not consume it , as the wood of the Alta● was not consumed by the fire wherewith the Sacrifices were burnt . 3. This Altar was placed by the door of the Tabernacle , of the Tent of the congregation ; it seemeth this was set in the open Court that all the people might see it , and behold the Sacrifices offered upon it , that their hearts might be raised in expectation of that great and all-sufficient sacrifice of Christ which alone satisfieth for sins : so now Christ in the preaching of the Gospel , is set forth as it were crucified before the eyes of believers . The Altar upon which the sacrifices were offered was set by the door of the Tabernacle at the entrance into it : whosoever will have a place in the Courts of the Lord , and abide in his house for ever , must get entrance by Christ and his sacrifice ; sin shutteth the door against all , only Christ makes way for those that truly come to him and by him to God. Saith the Lord Christ , I am the door , by me if any man enter in he shall be saved . And again , I am the way , &c. No man cometh unto the Father but by me : whosoever will come to God , enjoy his favour , enter into Covenant , and have communion with him , must come to him by Christ. 4. There was an Altar to burn Incense upon of the same wood with the former , but overlaid with pure Gold : Christ is the Golden Altar upon whom the prayers and other services of his people are offered up as sweet Incense unto God , by whose merit and intercession they find acceptance . 2. No strange Incense was to be offered thereon : so no strange worship must be offered to God in the Name of Christ of mans deviseing , only such services are to be presented to him as the Lord himself hath appointed in his word . In vain do they worship me , teaching for doctrine the traditions of men . The Lord alloweth not any strange Incense to be offered up to him . Eighthly , There was the Ark overlaid with pure Gold , into which was put the Testimony : by which I understand the Tables of stone wherein the Law was written by the finger of God. This Ark was a special token of God his presence with his people , and upon the Ark was placed a mercy-seat of pure Gold , and the mercy seat was put above upon the Ark. As the mercy seat was set above upon the Ark wherein the Law was , so the Lord in dealing with repenting and believing sinners in Christ , exalteth and magnifieth his mercy , and covereth their sins whereby they have transgressed his holy Law : He sitteth upon a mercy-seat to receive poor sinners that fly from the curse of the Law for refuge to the riches of his grace in Christ. Let all poor souls without strive and hasten to escape from the severity of Gods dreadful justice to his mercy-seat through Christ , whose blood hath opened a way unto it . They that are sincerely willing to renounce their dearest sins , and to yeild subjection unto Christ , may have free access to the mercy-seat , and receive an answer of peace in Christ. This Ark wherein the Tables of the Law were written , and the mercy-seat was of the same measure for breadth and length : so they that will have their hearts assured of the saving mercy of God in Christ , must have the Law of God written by the finger of God in their hearts ; they must be regenerate and renewed by the spirit of Christ , and conformed to his holy Law. Poor souls pursued with the guilt of their Consciences and curse of the Law , must flee to the mercy-seat of God in Christ ; though as yet they do not find any such work in themselves ; but they cannot have their hearts established in the assurance of this priviledge that their sins are forgiven , until they find this gracious work wrought in them , and therefore the Lord in d●c●aring his Covenant joyneth these two together , This is the Covenant , &c. I will put my Laws into their mind , and write them in their hearts : and I will be merciful unto their unrighteousness , and their sins and their iniquities will I remember no more . The Lord promiseth to the same pr●sons to pardon their sins , and to write his Laws in their hearts : As for those that go on securely in sin and yet rely upon the mercy of God in Christ for pardon of sin , they deceive themselves . The Ark wherein the Law was put and the mercy-seat were just of the same size : and repentance which is a change of heart and life , is always joyned with forgiveness of sins . There were two Cherubims of beaten Gold at the two ends of the mercy-seat with their faces one to another looking towards the mercy-seat : so the holy Angels attend upon God the Father and the Lord Jesus Christ , for the service of his Church ministring for them who shall be heirs of salvation . They are ready with their wings stretched out to execute the will of Christ , and do his pleasure for the protection and good of his people . 2. The holy Angels look into the mysteries of Christ in his Gospel , as the Cherubims toward the Ark and mercy-seat , which thing the Angels defire to look into . And the Apostle having spoken of the glorious Mysteries of Christ in the Gospel , made known to him by revelation , and made known by him in his Ministery , who preached among the Gentiles the unsearchable riches of Christ , addeth this , to the intent that now unto the Principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. How inexcusable is the negligence of those that will not take pains to be acquainted with the mysteries of Christ which the glorious Angels did search into . Ninthly , The fire that was used in the sacrifices of the Law , may be considered , 1. As the fire burned the Sacrifices which were offered to the Lord : so the fire of Gods wrath fell upon Christ for the sins of the world , when he offered himself in sacrifice to his Father to satisfie his justice ; and therefore he was in a grievous agony , and his sweat was it as were great drops of blood falling down to the ground , and he complained my soul is exceeding sorrowful even unto death . And when he was upon the Cross , he cried out with a loud voice saying , My God My God why hast thou forsaken me ? 1. See here the Love of Christ toward sinners , interposing himself between the burning wrath of God and them ; that which was of such a scorching heat to him , would have been a consuming fire to them . 2. How should the hearts of believers be inflamed with love to Christ , who endured the flames of divine wrath to save them from everlasting burnings ? 3. How restless should all be until they are sound in Christ , that his righteousness may shelter them from the fire of Gods wrath ? How unsufferable will that be to them which was so grievous to him . Secondly , This fire came from Heaven , there came a fire out from before the Lord and consumed upon the Altar the burnt-offering , &c. And so in the Temple built by Solomon , fire came down from Heaven and consumed the burnt-offering and sacrifices : so the Lord sends down that heavenly fire of his spirit upon his people to consume their dross , warm their hearts with holy flames of love and zeal , refine their spirits . So Christ is said to Baptize his people with the holy Ghost and fire . Thirdly , This fire was to be kept burning upon the Altar continually and never to go out : Christians having once the heavenly fire of grace and holy affections kindled in their hearts by the spirit of Christ should labour to keep it continually burning , take heed of quenching the Spirit . Tenthly , The Vail may be taken notice of : The Apostle intimateth a twofold va●l , for he speaketh of a second Vail : I conceive then this second and inward Vail was that which was hanged before the most holy place , and the first was that hanging mentioned ; there being three Courts in the Tabernacle , the first and outermost where the people were : the second where the Priests were , between the which two was the first Vail : the third which was the most holy place , into which went none but the High-priest , and this was divided from the middle Court by the second Vail . So the Mysteries of the Gospel were hidden in a great measure before Christ his coming in the flesh , by a Vail of Ceremonies which are now revealed in Christ , at whose death the Vail of the Temple was rent in twain from the top to th●● bottom . CHAP. VI. Something may be spoken also of Sacred Observances , which were required of Israel under the Ceremonial Law , these being 〈◊〉 many and of great variety , I intend to touch some of them and pass by the 〈◊〉 . And , 1. Consider that restraint that was laid upon them in the use of the Creatures ; many of these they were forbidden to eat , as being unclean , not in their own Nature , but by the ordinance of God , in this Law of Ceremonies . 1. This sheweth whereas Israel and other Nations were all alike by Creation , being all ●ade of one blood in the first man and wo●●n , from whom they all descended as so many branches of one common root or stock , ●nd were all alike corrupted by sin unclean in the sight of God , and children of wrath : yet the Lord according to the Counsel of his own will , was pleased to make a diffe●●nce or distinction , separating the Nation 〈◊〉 Israel from the rest of mankind , conse●rating the people of Israel as a peculiar people to himself , and rejecting the rest as ●nclean . So it is said to Israel , Thou art an ●oly people to the Lord thy God , and the Lord ●ath chosen thee to be a peculiar people unto himself above all the Nations that are upon the Earth . Then followeth this prohibition , restraining them from eating divers Creatures , The Lord hath chosen Iacob for himself , and Israel for his peculiar Treasure . He sheweth his word unto Iacob , his statutes and his Judgements to Israel . He hath not dealt so with any Nation , and for his Judgements they have not known them . Balaam extolling the priviledges of Israel , among other passages saith , For from the top of the Rocks I see him , and from the Hills I behold him . Loe the people that dwell alone and shall not be reckoned among the Nations , although Balaam spake it , yet the Lord put the word in his mouth . The people of Israel dwelt alone , being separated by the Lord from the rest of the world , as a peculiar people and Church of God , and was not reckoned among the Nations ; they were not put into the common account , and therefore the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Gentiles and Heathen signifying properly Nations , and being used in Scripture for all people except the people of Israel , agree exactly with this passage , and shewe●●● that Israel was not reckoned among the Nations . 1. This sheweth that the Lord as a Soveraign , a supreme and absolute Lord dealeth with his creatures according to his pleasure . What man is able to give a reason why this people should be preferred above all others ? That for so many hundred years the rest of the world should be excluded as aliens from the common-wealth of Israel , &c. and Israel alone taken into Covenant with God ? It was not for any Righteousness the Lord sound in them , as Moses told them , understand that the Lord thy God giveth thee not this good land to possess it for thy righteousness , for thou art a stiff-necked people : it was not because of the greatness of thy Nation , or the multitude of thy people . The Lord did not set his love upon , and chuse you because you were more in number then any people ( for ye were the fewest of all people ) but because the Lord loved you , &c. It was a pure act of grace , and work of Gods free love towards Israel ; and therefore the Apostle as one transported with admiration of that which he could not comprehend , breaketh out into this exclamation , O the depth of the riches both of the wisdom and of the knowledge of God , how unsearchable are his judgements and his wayes past finding out ! 2. Let us magnifie the goodness of God towards the Nations of the world in these latter days , that he hath sent his only begotten Son into the world , manifested in the flesh , to break down the partition-wall that was between Iew and Gentile ; that as now that difference between several sorts of beasts , &c. is taken away , so that they are not opposed to each other as legally clean and unclean , as they were under the Law of Ceremonies : so the difference between Israel and other Nations is now also abolished , and it is as free for an people as for the posterity of Abraham to partake of the Covenant of grace in Church-priviledges , both was declared to Peter by a vision and a voice from Heaven ; for Cornelius an Heathen Captain being directed by an Angel to send for Peter , the Lord prepared this Apostle for the journey , by casting him into a trance , and causing him to see Heaven opened , and a certain vessel descending unto him as it had been a great sheet , wherein were all manner of four-footed beasts , and wild-beasts , and creeping things , and Fowls of the Air ; and there came a voice to him , Rise Peter , kill and eat , but Peter said , not so Lord , for I have never eaten any thing common or unclean . And the voice spake unto him again the second time● what God hath cleansed , that call not thou common . Now when Peter came to Cornelius and his company , He said unto them , ye know how that it is an unlawful thing for a man that is a Iew to keep company , or come unto one of another Nation , but God hath shewed me that I should not call any common or unclean . The Lord spake of beasts , &c. Peter rightly applyeth it to men : so that the Lord Christ took away the difference of clean and unclean that was under the Ceremonial Law , both between men of several Nations , and between other Creatures . How should we in particular stir up our selves to be thankful to the Lord , that he hath reserved us for these times , wherein it is as free for us descended from Heathen Ancestors , to partake of the Priviledges of God his Covenant , as for the people of Israel ; yea , when the Israelites being natural branches are cut off through unbelief , we may be grafted in by faith . Let us take heed then least our unbelief , impenitency , security , deprive us of this blessed priviledge ; for though none now are unclean , in respect of the Nation whereof they are , more then others , yet all are unclean in the sight of God , who remain dead in trespasses and sins , out of Christ , whose Natures are not renewed and cleansed from their filthiness . 3. Observe with thankfulness the liberal use of the Creatures which God hath given to his people now under the new Testament through Christ , above that which he allowed the people of Israel under the old Testament , for now every Creature of God is good , and nothing to be refused if it be received with thanksgiving . Nothing that is wholesome for mans body is to be refused as unlawful : and so the same Apostle saith , All things are lawful for me , viz. all sorts of meats , for of such things he speaketh in that place ; and therefore whereas blood in particular was forbidden under the old Testament , it is now lawful . But it hath been objected that blood was forbidden upon a moral reason , taken from the Nature of the the thing forbidden , because the blood is called the life of the Creature . For answer I conceive , this is no moral reason , but a natural reason , implying a mystery , scil . to shew that men should abhor cruelty and bloodshed : and so I suppose if we did throughly understand the Natures of all the Creatures which the Israelites were forbidden to eat ; there might be some natural reason given for it comprehending the Mystery . Again , it seemeth there was also a farther Mystery in the prohibition of blood ; for eating of blood and fat are both forbidden together ; scil . such fat as used to be sacrificed , because the blood and fat were both in a peculiar manner to be offered unto God. The blood poured forth signified the taking away the guilt of sin by the death of Christ and shedding of his blood . The burning of the fat ( it seemeth ) signified the mortification of sin by the spirit of Christ ; and so they might be forbidden both the eating the blood and fat , to teach all not to take to themselves the honour either of their justification or of their sanctification , but to ascribe it wholly unto Christ. But it may be said , that blood was forbidden after Christ his death and resurrection , by the Apostles and Elders in the Synod of Ierusalem . I Answer , It was but a temporary decree imposed upon the believing Gentiles , that they might not give offence to weak believers among the Iews who were not yet clearly satisfied about the abolishing of legal Ceremonies , and the extent of that Christian liberty which Christ had given them . Secondly , An other Ceremonial observance , was the keeping of their solemn festivals . 1. In general . These feasts may intimate unto Christians that gound and matter of joy which true believers have through Christ , and accordingly that duty of holy rejoycing in Christ which they are called unto : so the Angels said unto the Shepherds , Fear not , for behold I bring you good tidings of great joy , which shall be unto all people , for unto you is born this day in the City of David , a Saviour which is Christ the Lord. And the Apostle saith , We are the Circumcision which worship God in the spirit , and rejoyce in Christ Iesus . This is that spiritual feast which the Lord promised . In this mountain shall the Lord of Hosts make unto all people , a feast of fat things , a feast of wines on the lees of fat things full of marrow , of wines on the lees well refined . 2. In special , there were three solemne feasts which they were commanded to observe every year . 1. The Feast of unleavened bread , which was annexed to the Passeover : of this somewhat hath been formerly spoken . 2. The feast of Harvest , which was called the feast of weeks , it seemeth because it was as it were a week of weeks , after that other feast of the Passeover and unleavened bread ; scil ▪ seven weeks , the same that is called Pentecost , it is called the feast of Harvest , their Harvest being much earlier then ours in that hot Country . This may teach Christians to stir up their hearts to sincere thankfulness unto the Lord for all his blessings , particularly for the increase of the fruits of the earth , that they may serve the Lord with joyfulness and gladness of heart for the abundance of all things . At this Feast of Harvest , of weeks , or Pentecost , the Lord Christ having ascended into Heaven about ten dayes before , did in a more glorious manner send down the holy Ghost upon his Apostles , that so he might furnish them abundantly with gifts , graces , abilities to gather in his Harvest , to bring in the Nations of the earth into his barn , into his Church , which before were in the open field of ahe world , being strangers to Christ , and subject to Satan the God of the world and Prince of darkness , He had said unto them , Lift up your eyes and look on the fields , for they are white already to Harvest . And herein is that saying true , One soweth and another reapeth : I sent you to reap that whereon ye bestowed no labour , other men laboured and ye are entred into their labours . The ancient Prop●ets that foretold of Christ his coming , death , resurrection and ascension into Heaven , and that great and glorious Harvest wherein the Nations of the world should be gathered into Christ , were ●eedsmen that did not live to see this rich crop brought into the barn : they died long before the Son of God was manifested in the flesh , and the Gentiles converted , but the Apostles were called to Harvest-work , to reap what the Prophets had ●own , to gather in the Nations of the earth unto Christ ; and here the Lord Christ told them it was Harvest-time , the fields looked white● , the fulness of time was come , and they were the reapers that must bring in his Harvest , which he had so dearly paid for , even with the price of his most precious blood ; but it was needful that that they should be furnisht in an extraordinary measure and manner for such a work , and therefore the Lord Christ said unto them , Behold I send the promise of my Father upon you , but tarry ye in the City of Hierusalem until ye be endued with power from on high : do not fall rashly upon the work until I have fitted you for it ; and so he told them , Ye shall receive power after the holy Ghost is come upon you , and ye shall be witnesses unto me , both in Hierusalem and in all Iudea , and in Samaria , and unto the uttermost parts of the earth : after ye are thus fitted and enabled for so great a work , ye shall go over the large field of the world to bring in mine Harvest ; and accordingly at this feast of Harvest , the day of Pentecost , the Lord Christ sent down his spirit upon them , wonderfully enabling them for this service . Thirdly , There was a third feast , scil . the Feast of Ingathering , at the end of the year , when they had gathered in their labours out of the field ; I conceive when the last of their fruits , their vintage or Grapes , &c. were gathered in : This I take to be the same which is called the feast of Tabernacles : This was to begin on the fifteenth of the seventh month which seemeth to answer to our September , and continued seven days ; and again , it is said to be at the time when they had gathered in the fruit of the Land ; and they were commanded to take boughs of goodly trees , branches of Palm-trees , and the boughs of thick trees , and willows of the Brook , and to rejoyce before the Lord their God seven days ; they were also commanded to dwell in Boothes seven days , that their Generations might know that the Lord made the Children of Israel to dwell in Booths when he brought them out of the land of Egypt . This feast was solemnly kept after the peoples return from Captivity . 1. This again may stir up Christians to thankfulness unto the Lord for all his blessings , and particularly for the fruits of the earth as before . 2. This dwelling in Booths and slight Tents or Tabernacles made of green boughs in memory of their condition when they came out of the Land of Egypt , the house of bondage , may teach Christians often to call to mind their afflictions and low condition out of which the Lord hath at any time delivered them ; especially they that are in Christ should often and seriously remember that woful bondage and misery under sin and satan , and the danger of condemnation , out of which the Lord Christ hath delivered them , and labour to be exceedingly thankful for it . 3. They were to go out of their dwelling houses to dwell in booths when they had gathered in their fruits , least when their barns and store-houses were plentifully filled they might forget God who gave them all these things , and set their hearts upon the Creatures , resting in their outward enjoyments , giving themselves up to voluptuousness , like him spoken of , Luk. 12. Soul thou hast goods laid up for many years , eat , drink and be merry : but God said unto him , thou fool this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? Learn then in the midst of the greatest abundance , to raise up your hearts above all earthly things , to make God your portion , to walk with him in the light of his Countenance . 4. This dwelling in Booths or Tabernacles may teach Christians to be affected as strangers here on earth , having no continuing City in this world , their bodies being slight and weak frames easily dissolved , like summer-houses made of green boughs that will suddenly wither ; labour then to make sure of a building of God , an house not made with hands , eternal in the Heavens , purchased by the blood of Christ for all those that are sound in him : in as much as ye have no continuing City here , seek one to come , and labour for sound evidence to clear your title to it . Fourthly , Besides these three great feasts , there was to be a memorial of blowing the Trumpets upon the first of the same seventh month ; and then upon the tenth day of that month , a day of Atonement , solemne humiliation , repentance , and afflicting the soul : so the silver Trumpet being sounded in the preaching of the word , summons the hearers to repentance , to afflict their souls , to abase and humble themselves , to turn to the Lord with all their hearts , Cry aloud , spare not , lift up thy voice like a Trumpet and shew my people their transgressions and the house of Iacob their sins . This silver Trumpet was sounded by Iohn Baptist preaching in the wilderness of Iudea , and saying , Repent ye for the Kingdom of Heaven is at hand , for this is he that was spoken of by the Prophet Isaiah saying ; The voice of one crying in the wilderness , prepare ye the way of the Lord , make his paths strait . Yea , the Lord Christ himself in his own person sounded this Silver Trumpet , From that time Iesus began to preach and to say Repent for the Kingdom of Heaven is at hand . He who gave himself for a sacrifice , and poured forth his blood to make atonement and reconciliation between God and sinners , did preach repentance to them to prepare them for atonement and reconciliation . It is very lamentable to consider how many live under the sound of the Silver Trumpet many years , and yet are not prepared for atonement and reconciliation to God through Christ , nor brought to the beginnings of sound and saving repentance ; but either are secure , careless , dead-hearted , minding earthly things , or resting in outward performances , or openly profane and wicked . Oh how dreadful will the sound of that Trumpet be at the last day ? for the Lord himself shall descend from Heaven with a shout , with the voice of the Arch-Angel , and with the Trumpet of God. I say how dreadful shall the sound of that Trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the Silver Trumpet of the Gospel . 2. The day of atonement and humiliation was about four or five days before the feast of Tabernacles wherein they were to rejoyce before the Lord : so sincere humiliation and repentance make way for sound spiritual joy ; Blessed are they that mourn for they shall be comforted ; godly sorrow maketh way for heavenly rejoycing : But when a man goeth on to glut himself with the pleasures of sins or earthly contents , not afflicting his soul for sin , he hath no part in this spiritual feast : to such belongs that sad threatning , Wo unto you that laugh now , for ye shall mourn and weep . Fifthly , Consider their manifold washings with water in divers Cases , to purifie themselves from legal uncleannesses , Ceremonial pollutions ; as when any was cleansed from the Leprosie he was to be sprinkled with water mingled with blood seven times , and afterwards to wash both his cloaths and his body in water ; so they that had running issues when they were cleansed from them , were commanded to wash their cloaths and their bodies in water , and so in divers other Cases . Now the Apostle Iohn proves that the Lord Jesus is The Christ , thus , This is he that came by water and blood , even Iesus Christ , n●● by water only , but by water and blood , and i● is the spirit that beareth witness , because the spirit is Truth : whereas there was great use of water and blood in the Law of Ceremonies , the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying , it sheweth that all these things were accomplished in Christ , and attained their end in him , he performed and fulfilled what was signified and typified both by water and blood . His blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin , and to justifie sinners and save them from condemnation ; and the sanctifying spirit and grace of Christ , cleansing his people from the filth of sin , washing their hearts from wickedness , and making them holy as he is holy , and therefore he addeth , ver . 8 , there are three that bear witness in earth , the spirit , the water , and the blood . And ver . 10 , He that believeth hath the witness in himself ; He that savingly believeth in Christ , being united to him by faith , hath this threefold witness in himself : the spirit of Christ witnessing with his spirit that he is in Christ , reconciled to God by Christ , an adopted child and Heir of God through Christ the only begotten Son of God , and Heir of all things : the blood of Christ cleansing his Conscience from the guilt of sin ; the grace of Christ resembled by water , sanctifying him and conforming him to Christ in holiness ; so that such an one hath an evidence in his own soul , both that Jesus is the very Christ , and that he is his Christ ; for he findeth that Christ hath fulfilled that in and upon his soul which was figured by the blood and water under the Law of Ceremonies . This is a blessed and most precious priviledge which all that are under the Gospel should labour with all diligence to make their own . Oh , what an happiness is it for Christians to have this threefold witness in themselves ! In the mouth of two or three witnesses shall every word be established . Here are three witnesses beyond exception . A Christian having this threesold witness in himself , in the poorest outward estate , is richer and happier , then all the treasures of the earth and all the Kingdoms of the world can make him ; but how few are they that have any other witness of their interest in Christ but their own fancy ? how few do seriously and diligently seek for any other ? In that great and last day , how will ye stand in the presence of God when numberless sins are charged upon you ? Will ye say Christ hath satisfied for your sins , what shall this profit you unless ye be united unto Christ ? Will ye plead that ye believe in Christ , and so are made one with him , where is your witness ? Oh take heed of appearing before the all-seeing God without a witness ? And therefore I beseech you consider seriously of your condition , and rest not till ye are in Christ , and until he come into your souls both by water and blood , and give you the witness of his spirit . 2. Those frequent washings under the Law of Ceremonies , may stir up Christians to frequent endeavours dayly to purifie themselves as Christ is pure , to cleanse themselves from all filthiness of flesh and spirit , perfecting holiness in the fear of God , to draw cleansing and sanctifying virtue from Christ more and more by faith . They were to wash their bodies and cloaths , to be sprinkled with water seven times . There is a fountain opened for sin and for uncleanness , a fountain of most precious blood , and water of most Soveraign virtue : the sufferings of Christ and the grace of God are to wash away the guilt of sin , and the uncleanness and pollution of sin . Do not forsake your own mercies and neglect so great salvation . It is sad that when such a precious fountain is opened , so few are washed and cleansed . Thus much concerning the Ceremonial Law , to shew how and in what respects it is established by the doctrine of the Gospel . CHAP. VII . THere are two other Laws mentioned by the Apostle in the former part of this Epistle , by neither of which men can be justified in the sight of God : One is the Law of Nature , the other is the Moral Law , written and delivered in the Scriptures . It was needful for the Apostle to speak distinctly of both these : For , 1. His great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of God , the righteous judge of all the world , that so they might be everlastingly blessed and saved ; whether by their own works and performances , or by the grace and free favour of God , imputing to them the righteousness of the Lord Jesus Christ , and working faith in their hearts by his spirit , thereby enabling them to receive Christ and apply his righteousness to themselves . 2. For the deciding of this question , or the determining this controversie : the hearts , lives , and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men . 3. The Apostle in this dispute having to do with two sorts of people : 1. The Gentiles , or such as were strangers to the commonwealth or Church of Israel , who had no written Law of divine Authority among them , he dealeth with them another way , and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature . 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God , and who had the moral Law of God written briefly with the finger of God in Tables of stone , and more largely opened in other parts of Scripture , by holy men inspired and moved by the holy Ghost . These he trieth by this more full and perfect Law , and proveth them guilty of sin against the Law ; and so concludes that both Israelites and Gentiles were guilty before God , and there was none of them righteous by his own works , no not one : and therefore all of them were to go out of themselves and to flee to Christ by faith , that being found in him they might be freely justified by his righteousness . I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse , doth concern all those Laws which he mentioned before , by which he proveth that men could not be justified , scil . the Ceremonial Law , the Law of Nature , and the moral Law written ; and accordingly the Answer taketh in all , Yea we establish the Law. But because these two do concern the same things , forbidding the same sins and commanding the same duties ; and what is more imperfectly contained in the Law of Nature , is far more perfectly declared in the Moral Law written . I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel ; for if this be made evident concerning the moral Law written , which being more large and full comprehendeth the Law of Nature in it , it will follow that the Law of Nature is established also . Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature , I think fit to speak something briefly of that also , as conceiving it to be included in this Objection , and the Apostles Answer to it . The point then which I observe is this , That God hath given to men a light and Law of Nature : This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle , and twice implyed in this verse : 1. In the Objection , Do we then make void the Law through faith ? Doth the doctrine of justification through the righteousness of Christ applied by faith , excluding all other ways of justification , make the Law of Ceremonies , the Law moral , the Light and Law of Nature ( as formerly mentioned ) of no effect , altogether void , of no force or use ? 2. In the Answer , We establish the Law ; and as the Law of Ceremonies , and the Law moral , so the Law and light of Nature : so that the Apostle sheweth according to the point , that God hath given unto men a light and Law of Nature . That which may be known of God is manifest in them , for God hath shewed it unto them ; for the invisible things of God are clearly seen , being understood by the things that are made , even his eternal power and Godhead , so that they are without excuse● , because that when they knew God , they glorified him not as God , &c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general , even to those that had no light of Scripture , nor written Law of God , For when the Gentiles which have not the Law , do by nature the things contained in the Law , these having not the Law , are a Law unto themselves : which shew the work of the Law written in their hearts ; their Conscience also hearing witness , and their thoughts the mean while ( or between themselves ) accusing or excusing one another . For the underderstanding of this point let us consider , 1. What this Light or Law of Nature is ? It may be described thus , It is the knowledge which God hath given unto man in their natural estate since the fall of men , whereby he hath in some degree made known unto them himself , and the good they ought to do , and the evils they ought to shun . 1. It is given of God : so in both those places of Scripture mentioned before , in the one 〈◊〉 is said , God hath shewed it unto them : in the other , they shew the work of the Law written in their hearts . Now who can write immediately upon the heart and soul , but God who is the Father of spirits , who formeth the spirit of man within him , and therefore I do not call it the Law of Nature in this sense , as if it were propagated from Adam by natural generation , but because it is given of God to men as generally , as if it were born with them . The Prophet sheweth that God giveth to the Husbandman his skill and knowledge , for his God doth instruct him unto discretion , and doth teach him ; this also cometh forth from the Lord who is wonderful in counsel , and excellent in working . So the Lord saith of Bezaleel , I have filled him with the spirit of God in wisdom and in understanding and in knowledge , and in all manner of workmanship , to devise cunning works , to work in Gold and in Silver , and in Brass , &c. So that if God be the giver of skill and ability for arts and handy-crafts , we need not doubt but he is the Author of the light and Law of Nature given unto man , whereby they see a difference between truth and falshood , good and evil ; and the Lord may give excellent gifts of this kind to such men , to whom he giveth no sanctifying and saving graces . 2. It is a knowledge . So it is said , they knew God : they have a knowledge . So it is said of Christ , that was the true light which lighteth every man that cometh into the world . The Son of God giveth this common light generally to men . This light differeth much from that light of life which Christ giveth to them that follow him , whereof he speaketh , Chap. 8. I am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . This is meant of a spiritual saving light leading men to everlasting life , which is given to none but them that follow Christ : but there is a common light and knowledge which Christ giveth to them that are strangers to him ; yea , to such as are his enemies . 3. This Light and Law of Nature , is given unto men in their natural estate since the fall , since their nature was corrupted by sin . Before the fall , while man was in the state of primitive integrity , as God had created him in his own likeness after his Image , that is in wisdom righteousness and true holiness , the light and Law which God implanted in man was clear and perfect , man had an exact Rule imprinted upon his soul to walk by . But this Rule being defaced by the sin of man , the Lord gave men some degree of light and knowledge in this state of corrupt Nature , which in many things might restrain their corruptions from breaking out into such extremities as Satan and their own lusts might stir them up to , and whereby they might be reduced into a more orderly course of life : and manifest effects of this have been found , not only in natural persons living under the Gospel which were strangers to the life of grace , but also in many Heathens who never heard the doctrine of salvation ; yea , in some heathen Persecutors of the Church , as Trajan , Antoninus Philosophus , and Iulian the Apostate . 4. It was said in the description that by this light of Nature God hath in some degree made known himself unto them . So the Apostle saith , that which may be known of God is manifest in them , for God hath shewed it unto them , I conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of God , the Apostle meaneth that which may be known of God without special Revelation , such as is declared in Scripture ; this was manifest in them by that common general light of Nature which God had given them : For , 1. They had inward principles of Natural light . And , 2. They had the works of God , 1. His works of Creation ; For the invisible things of him from the beginning of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead . The Heavens declare the glory of God , and the firmament sheweth his handy-work ; their line is gone out into all the earth , and their words unto the end of the world . The creatures do as it were speak out the excellency and glory of their Creator to all the Nations of the world . 2. His works of Providence : God hath made of one blood all Nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation , that they should seek the Lord , if happily they might feel after him and find him , though he be not far from every one of us , for in him we live , move , and have our being . So the same Apostle told the Heathens that God in times past suffered all Nations to walk in their own waies , not giving them the light of his word to guide them in the way of salvation , nevertheless ( saith he ) He left not himself without witness in that he did good and gave us rain from Heaven , and fruitful seasons , filling our hearts with food and gladness : by his works of Providence he made some discovery of himself unto them . I conceive by this light of Nature within them , and the light which was held forth unto them by the works of God from without , they might know that there was a God , and that this God was of infinite perfection , eternal , almighty , most wise , good , righteous , that he was to be served and worshipped iu such a way as was pleasing to him , that as the world was made by him , so both it and all the creatures in it were under his government , that as a righteous judge he would punish evil doers , and reward the righteous . They might by the light of reason , conclude that none of the creatures could make themselves ; for nothing can act before it hath a being , and therefore all the creatures must receive their beings from a cause that was before them : hereupon they might assuredly gather , that there is a first universal cause of all things , who is eternal without beginning , of infinite perfection . The orderly and perpetual motion of the Heavens , Sun , Moon , and Stars : the continual succession of day and night : the Spring , Summer , Harvest , Winter : the correspondency and Harmony that is between the Creatures , being fitted and suited to each other ; the sun drawing of vapours from the earth , and waters into the air , there to be botled up in the Clouds , the Clouds sending down showers upon the earth , the earth bringing forth grass , herbs , corn , and other fruits for the use of men , beasts and fowls ; and the beasts and fowls themselves , fitted for the use of men ; the senses of the body and their objects fitted and suited to each other : there are sounds and voices , and an ear to receive them , there are colours , and there is the eye fitted to behold them , so of the rest ; yea , how exactly are the several parts of the same body fitted and suited to each other ? These and many other things discernable by the light of Nature , might clearly convince men that there is a God of infinite power and wisdom who is the cause and Author of all . Fifthly , It was said that by this light and Law of Nature , God hath given unto men in some degree to discern the good which they ought to do , and the evil which they ought to shun . So ye heard before , the Apostle saith , The Gentiles having not the Law , do by nature the things contained in the Law ; they do some things contained in the written Law of God , though they have not this Law : How ? by Nature , by the Light and Law of Nature ; and in so doing they shew the work of the Law written in their hearts . The Heathen Philosophers have written much in commendation of moral virtues , and set forth the odiousness of many vices and dishonest practices . Abimelech King of Gerar blamed Abraham , when out of weakness calling his Wife his Sister , he seemed to lay a snare before him , and give him occasion to commit adultery unawares : What hast thou done unto us ? and what have I offended thee that thou hast brought on me and on my Kingdom a great sin ? Thou hast done deeds unto me that ought not to be done . So he said to Sarah concerning her Husband Abraham , Behold he is to thee a covering of the eyes , unto all that are with thee , and with all other : thus she was reproved . Thus much of the description . Secondly , We may consider the imperfection of this Law and Light of Nature . 1. In general , It is not sufficient to bring men to blessedness and salvation . The Lord Christ saith , I am the way the truth and the Life , no man cometh unto the Father but by me , neither is there salvation in any other , for there is none other Name under Heaven given among men whereby we must be saved . Whosoever shall call on the Name of the Lord shall be saved : How then shall they call on him on whom they have not believed ? It must be a prayer of faith , and where sound faith is there are other saving graces . And how shall they believe in him of whom they have not heard ? And how shall they hear without a Preacher ? so that the light of Nature was not sufficient unto salvation . 2. In special , I conceive the Law and light of Nature was defective and imperfect , 1. In it self : I suppose it did not make known unto men the great Mystery of Trinity in unity , three persons in one God , nor the state of perfection wherein man was created , nor his woful fall and revolt from God. Their own experience taught them that the Nature of man was inclined to evil , the powers of the soul disordered , the senses misleading the affections , the affections leading reason captive ; but they had no light to discover to them the first cause of all this mischief : they were as far to seek concerning the Remedy . That great depth of the Incarnation of the Son of God , of God manifest in the flesh for mans Redemption , was hidden from them : their own Consciences accused them and condemned them as guilty , but they had no light to shew them how divine justice might be satisfied ; they knew not of the blood , righteousness , sacrifice , satisfaction of Jesus Christ God and man , that is sufficient to take away sin and to make peace between God and sinners . The light of Nature could not enable them to see into the mystical union between Christ and believers by his spirit and their faith . The doctrines of free justification by the righteousness of Christ imputed , of Regeneration , Adoption , Sanctification , Communion with God , Resnrrection unto glory , are not revealed by the light of Nature . This light did nor shew them how to walk before God , unto all pleasing ; it did not teach them the right way of mortifying their lusts , of walking in the spirit ; it did not discover to them the special institutions of God , and ordinances of his worship . Secondly , It was defective and imperfect by reason of the subject , the soul of man in which it was : This light and Law of Nature being given to men in their corrupt natural estate is much darkned by the Natural blindness , errours , vanities , lusts that are in the minds and hearts of men ; as if a man write upon fowl and blurred Paper , how much is lost of that which is written ? and how hardly is it read , sometimes a sentence broken off in the midst , here and there half words , one letter mistaken for another : so the light and Law of Nature being put into the defiled hearts and souls of men , hath many defects in it . Thirdly , It may be considered of what use this light and Law of Nature was , sith ▪ it was defective , and not sufficient to lead men to salvation . It might be useful , 1. For the glory of God , who by this means had a witness in the hearts and Consciences of men , of natural men , yea ▪ of Heathens , that he loved righteousness and hated wickedness , their own Consciences pleading for God against them . 2. It was of use for the preservation of humane societies , in families ●nd Common-wealths , keeping men within some limits of common honesty , and preventing those outrages which the violence of mens lusts , and the power of Satan might hurry them into . 3. I conceive it might be useful as a remote preparative for the receiving of the Gospel in some to whom the word of salvation was tendred , for though the pride and prejudice of mens natural spirits might cause them to resist the holy Ghost , speaking in the Gospel preached : yet the light of nature well improved , finding nothing in the doctrine of the Gospel contrary to it , but far above it , might incline the minds of many to attend to a far higher and more glorious light , shining in the doctrine of salvation . I speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the Gospel , but it must be a far higher cause even the mighty power of Christ his spirit , that can bring them to receive the Gospel in an effectual and saving way . Fourthly , How doth this light and Law of Nature leave men without excuse ? I conceive , First , Because they did in many things shut their eyes against the light , not seeking to increase that light received , by improving their reason and understandings : as one Candle lighteth another , so one degree of light improved begetteth another , and so there is lumen de lumine , light ( as it were ) springing from light , whereas light smothered endeth in darkness . 2. Because they did not act according to that light received , nor walk according to those natural abilities which they had . The Heathens lived in gross Idolatry against the light of Nature , whereby they might have learned that dead Images were utterly unfit to represent the living God. Carnal Christians sin against the light of Nature : as in many other things , so I conceive in not submitting to that higher light of spiritual Mysteries , so as to receive the love of the Truth that they may be saved . The use of this may be , 1. To inform us , that Acts againt the Law of Nature are sings against God , not only as they are against his written Law , but also as they are against the Law of Nature , because ( as the point sheweth ) God hath given unto men this light and Law of Nature : the impression of this Law of Nature upon the hearts and souls of men , is one of the acts of his legislative power . I conceive when the Prophet saith , The Lord is our Iudge , the Lord is our Law-giver , the Lord is our King , he will save us , he speaketh of God in reference to his Church , to whom he hath a more peculiar Relation of this kind : He gave them his Law written in the Scripture , and he raigneth over them as a King in a special maner , Blessed is the Nation whose God is the Lord , and the people whom he hath chosen for his own Inheritance : the Church is the Lords Inheritance . A King may have an hereditary ▪ Kingdom which he maketh greatest account of , and he may have other tributary Kingdoms subject to him to which he giveth Law also . So David was King of Israel in a peculiar manner , but he had also the Kingdoms of Edom , Moa● , Ammon , Syria , &c. under him . The Lord looketh upon the Church as his peculiar Kingdom , and to them he hath given a perfect Law in writing in the holy Scirptures ; but besides that , he hath a universal soveraignty and Dominion , the Authority of a Law-giver over all the Nations of the world , Iews , Turks , Indians , &c. The Lord most high is terrible , he is a great King over all the Earth . And again , God is King of all the Earth . And so he is a Law-giver to all the Nations of the Earth : If he giveth not the light of his word and his Law written in the Scriptures to many Nations , yet he giveth to them all the light and Law of Nature ; and therefore the transgressions of the Law of Nature are sins against God. The Apostle saith , until the Law sin was in the world , but sin is not imputed where there is no Law : nevertheless death reigned from Adam to Moses , even over them that had not sinned after tbe similitude of Adams transgression . Sin was in the world before the Law was given on mount Sinai , But how can it be just to charge sin upon them who had no Law against which to sin ? Nevertheless death raigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression : Who are they ? Some seem to understand Infants only , who sinned not actually in their own persons as Adam did , yet dying in their infancy , were guilty of original sin . Others take it for all that lived between the time of Adam and Moses who sinned not after the similitude of Adams transgression , because they sinned not against an express Law , given by revelation from Heaven , as Adam did , who sinned against that express prohibition of God , forbidding him to eat of the fruit of the Tree of knowledge of good and evil , under the pain of certain death and destruction . I conceive this latter sense more probable , because of that special limitation of time from Adam to Moses ; for the case of those that dye in their Infancy , for ought I know , is the same , whether before or after the time of Moses , before and after the Law written ; but the condition of those that lived between Adams time and that of Moses differed from those that lived after . Now the Apostle sheweth that death the punishment of sin fell upon them , so did many other judgements , the flood destroying the old world , the showr of fire and brimstone upon Sodom fell within the compass of that time ; and therefore certainly they were guilty of sin , and justly punished , because these calamities ▪ were the just judgements of God , who is the righteous judge of all the world ; and therefore although these sinned not against any positive Law of God delivered to them either by word or writing , yet they sinned against the light and Law of Nature which God had given them . Secondly , This may shew us the reason and the justice of those severe executions of God upon Heathen Nations , who had no Scripture nor written Law to sin against . They sinned against the Light and Law of Nature , for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness , because that which may be known of God is manifest in them , for God hath shewed it unto them , &c. The Judgements and Calamities publick , national , private , personal , brought upon any of mankind in several ages , are evidences of Gods wrath and displeasure against them , and therefore proofs of their sin and guiltiness against God ; otherwise the Lord who is perfectly righteous would not bring these evils upon them : and among the rest , the death of the body is a universal declaration of the wrath of God against mankind for sin . If any should be free from all other evils , yet this alone would be a sufficient proof of their sinfulness ; and therefore the Lord said unto Adam , and in him to each particular person of his posterity , soon after he had sinned , and they had sinned in him , Dust thou art , and to dust thou shalt return . By one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Euery dead Corps , every Funeral that ye see or hear of , all the persons that have died from the beginning of the world unto this day , have by their death manifested the wrath of God against sin , and mens guiltiness before the Lord : for though through the grace and mercy of God in Christ , the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life , yet in its own Nature it is a consequent of sin , and sin was the original of it . In special , the Heathens who had not the mind of God so fully revealed to them as those within the Church , yet had the Light and Law of Nature , and in sinning against that Light and Law were justly punished ; for they held the Truth in unrighteousness . This common Light and Law of Nature was the Truth of God , und they by opposing their wills and lusts against it , and so not following the guidance of it , were found guilty of fighting against God and crossing that Light which the Lord had given them , and therefore the Lord dealt with them as Enemies . So the Lord punished Sodom and the Cities adjoynning with fire and brimstone . So the Canaanites and Amorites were destroyed for their sins against the Light and Law of Nature , and Israel was planted in their Land. The Lord told Abraham that his seed should possess it , but not until after four hundred years , Why ? Because the iniquity of the Amorites was not yet full : so that it was the fullness of their iniquity which was the cause of their destruction ; it was because their sin was come to its full height , that they were rooted out . So the Lord having forbidden Israel the practice of divers great sins saith , Defile not your selves in any of these things , for in all these things the Nations are defiled which I cast out before you . And the Land is defiled , therefore I do visit the iniquity thereof upon it , and the Land it self vomiteth out the Inhabitants . The Lord threatned divers grievous Judgements by the Prophet Amos against many Heathen Nations , Syria , the Philistines , Tyrus , Edom , Ammon , Moab . All the miseries of war brought upon Heathen Nations , what were they but revelations and reall demonstrations of the wrath of God from Heaven for their sins against the Law and Light of Nature ? The ruining of the Babylonish Monarchy by the Medes and Persians , of the Persian by the Macedonians and Grecians ; the Macedonians by the Romans ; of the Roman by the Saracens and Turks on the one side and divers Northern Nations on the other ; these and the like were just Judgements of God upon Heathens for sins against the Light and Law of Nature . So I conceive the cruel Spaniards were unjust executioners of the righteous Judgements of God upon the poor Indians or Americans for their sins against the same common Light and Law of Nature : for the Lord executeth just Judgements by wicked men , yea by Divels , who aime not at all at the Lords end , but either delight to exercise their malice and cruelty , or act thus to make a ful conquest , and utterly disable a people to make head again . Thirdly , This may clearly convince us that the sins of Christians are far more heinous then the sins of Infidels and Heathens , because they sin against the same Law and Light of Nature which Heathens did , and beside against a far clearer Light and more perfect Law delivered to them in the holy Scriptures of the old and new Testament ; for the Light and Law of Nature though it was given to the Heathen , yet it was not peculiar to them , it was not limited to them alone , but was common to them with others : it is given also to Iews who have the old Testament also ; it is given to Christians who have both old and new Testament , and therefore their sins are highly aggravated . So the the Lord by the Prophet Amos , having threatned heavy Judgements against those Heathen Nations mentioned before , then turneth his speech to the people of Iudah , Thus saith the Lord , for three transgressions of Iudah and for four I will not turn away the punishment thereof , because they have defiled the Law of the Lord , and have not kept his Commandment , and their lies caused them to err , after the which their Fathers have walked ; but I will send a fire upon Iudah and it shall devour the Palaces of Ierusalem : they had the written Law and Commandments of God which the other had not , and therefore they despised and kept not ; they had the Truth of God revealed from Heaven , and delivered to them by Moses and the Prophets immediately inspired by the holy spirit of God , but they rather chose to walk in lyes after the example of their Fathers , and therefore their sins were much more sinful than those of the Heathens . Then he threatneth Israel , scil . the rest of Israel , the Kingdom of the ten Tribes who followed the sin of Ieroboam ; charging them first with barbarous cruelty and oppression contrary to common humanity , because they sold the righteous for silver , and the poor for a pair of shoes . I conceive he speaketh especially against that great sin of Judges and Magistrates , in perverting justice for Bribes , and withal against them which hired such corrupt officers to act unjustly by giving them rewards ; They sold the righteous for Silver , they exposed the innocent to the lust and will of their Adversaries for mony , and the poor for a pair of shooes . either because being once corrupted with some considerable gains , they afterward were so hardened in their sins , that they would pervert justice for a pair of shooes , for a triflle ; or else because they could not get much for giving sentence against a poor man in his Cause , because their Adversaries would not offer much to have their will of them who had little to loose : these corrupt judges would transgress for a petty-bribe where no more was to be had . That pant after the dust of the earth on the head of the poor , or as one readeth it , that pant or breath after the head of the poor , that they may cast it down to the dust of the earth : If we take it the former way , the sense may seem to be this , when they have overthrown the poor and laid him in the dust , such is there inhumane cruelty , that they are not satisfied with his misery , but desire his utter ruine and destruction . 2. An other sin was abominable uncleannness , that Father and Son would lye with the same woman ; which is set forth and heightned with this aggravation , they prophaned the holy Name of God , pretending to be the people of God , and yet committing such lewdness : this highly redounded to the Lords dishonour above the sins of meer Heathens . 3. Their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious , laying themselves down upon clothes laid to pledge by every Altar , keeping the garments of the poor which they had taken to pledge , and being so far from restoring them according to the Law , that they durst lye upon them by the very Altars , and drink the wine of the condemned in the house of their God , feasting themselves in the Temple of their God with the very spoils taken from those whom they had unjustly condemned , these sins of Israel are aggravated divers ways in the words following : There Israel and Iudah are both joyned together , Hear this word that the Lord hath spoken against you O Children of Israel , against the whole family which I brought up from the Land of Egypt , saying , You only have I known of all the families of the earth , therefore I will punish you for all your iniquities : The Lord had owned them above others , and made himself known to them above all other people , and therefore their sin was greater than others , and they might expect more gievous punishments : How much more are sins of professed Christians more heinous than those of the Heathens ? who have greater light then the people of Israel had , having the new Testament added to the old ; who have the Lord Jesus Christ set forth before them in the Gospel , not under Types and shadowes , but clearly , not as to come , but as already come , actually crucified for sin , buried , risen again , ascended into Heaven ? The Lord Christ sheweth that the sins of Corazin and Bethsaida were more heinous than those of Tyre and Sidon , and their condemnation would be more intolerable in the day of Judgement , because they sinned against greater light . The like comparison he maketh between Capernaum and Sodom . And the very Name of Christian is an aggravation of the sins of those who profess themselves Christians . This Name was first given to them that professed the faith of Christ at Antioch , because of the great success of the Gospel there . Barnabas and Saul or Paul , a whole year assembled themselves with the Church and taught much people , and the Disciples were called Christians first at Antioch . The denomination of a Christian is derived from the blessed and glorious Name of Christ himself as he is annointed of God the Father with the spirit above measure : What signifieth a Christian then , but 1. A member of Christ united to him as the head of the whole mystical body of the Church ? How great is the sin of those that can themselves Christians , and suffer themselves to be led by Satan the enemy of 〈◊〉 , readily entertaining his suggestions and temptations , serving this Prince of darkness in the work of darkness ? Saith the Apostle , Shall I take the members of Christ and make them the members of an Harlot ? God forbid , or let it not be : What , know ye not that he which is joyned to an Harlot is one body ? for two saith he , shall be one flesh . It is a fearful thing for a man professing himself a Christian , that is , a member of Christ , to make himself a member of an Harlot : or for a woman making the same profession , to make her self the member of a fornicatour or Adulterer . 2. The name of a Christian signifieth one that partaketh of the annointing of Christ , of the same spirit and the same graces , in some measure wherewith Christ was annointed above his fellows , yea above measure : He which stablisheth us with you and anointeth us is God. The graces of Christ derived from him to Christians , are compared to that precious ointment under the Ceremonial Law , that was made of principal spices , pure Myrrhe , sweet Cynamon , sweet Calamus and Cassia , sweet Aromatical choice ingredients , which being artificially compounded together , what a sweet and fragrant smell did it yeild ? But how far doth the sweet savour of that spiritual ointment , the graces of the spirit derived from Christ to true Christians , excel this material ointment ? How great is their guilt in the sight of God that profess themselves Christians , that is , anointed of God , and yet cherish in their hearts noisome and unsavory lusts , and wallow in the mire , and in the stinking sinks of abominable sins ? who profess themselves Christians , i. e. anointed with heavenly gragrac●s , and yet remain graceless and profane . 3. The Name Christian signifieth a Disciple , a Scholar , a follower of Christ. How great is thy sin ? 1. If under this name thou livest in ignorance , dost thou not herein cast a great reproach upon the Lord Jesus Christ ? Hast thou been 20 , 30 , 40 years his Disciple , his Scholar , and hast thou learned little or nothing all this while ? Hadst thou any sincere love to Christ and his doctrine , how is it that thou hast profited no more ? 2. Wilt thou call thy self a Christian , that is , a Disciple or follower of Christ , and dost thou not cease to act and walk contrary to him , in drunkenness , in riot , revellings , chamberings , wantonness , &c. Dost thou not herein highly dishonour Christ in calling thy self a Christian or follower of Christ ? Is not this as if thou shouldst say Christ taught thee these things , and walkt before thee in such ways as these ? Oh take heed lest thou be found guilty of a kind of real and implicite blasphemy ! Is it not either a mocking of Christ , or an implicite blaspheming of Christ for people to call themselves Christians , that is , followers and scholars of Christ , and to go on from time to time in lewd and wicked courses ? How grievous is the sin of them that live under the Gospel and are more obstinate , more stubborn , more hardned in their sins than divers of the Heathens ! So the Lord Christ sheweth that the Heathens of Tyre and Sidon would have repented in sackcloth and ashes , if the same means had been afforded them which Corazin and Bethsaida had . The men of Nineve shall rise in judgement with this generation , and shall condemn it because they repented at the preaching of Ionas , and behold a greater then Ionas is here . If the Ninevites abounding in wealth and pleasure , their City being the head of the Assyrian Monarchy , an Heathenish people , did so far relent at the preaching of Ionas who came among them from a strange Nation ; Oh tremb●e to think of your account if ye continue to harden your hearts against so many sermons , so many messages brought unto you in the name of Christ and confirmed by his Authority . Will ye be able to hold up your faces before the men of Nineve in the day of Judgement ? How grievous is the sin of professed Christians living under the light of the word and Gospel of Christ , who on the one side having nothing in them better then the wiser sort of Heathens . And 2. Live in such practices as the better sort of Heathens abhorred and scorned ? 1. How many living under the Gospel have nothing in them better then some of the Heathens ; nothing practically better , no better frame of soul , no better resolutions and affections , nothing of Christ his regenerating spirit , nothing of his renewing grace , nothing of the new creature . It may be they have some more knowledge of Christ and his Gospel then Heathens ; so have the Divels : but they have no better hearts than Heathens . 2. How many such live in the ordinary practice of such sins which the wiser sort of Heathens abhorred and scorned ? How disgraceful was drunkenness by the light of Nature to sober Heathens , and how did they despise drunkards ? What discourses have Seneca and Pliny against drunkenness , setting it forth not only as odious but as ridiculous , shewing the baseness and sillyness of such courses : Yea , Are there not many Turks at this day who would scorn to make themselves such sotts as many professed Christians do ? What notable passages hath Tully against chearing and indirect dealing in matter of Contracts , Bargains , &c. The like may be said of many other Cases . Let us then lay to heart the abounding of sin and wickedness among us against the light and Law of Nature , aggravated by the light of the written Law , the everlasting Gospel of Christ , and yet humble our selves and cry mightily unto the Lord , if it be possible that his wrath may be turned away from us ; and let us every one in particular exceedingly tremble to be found Christians in name , and Heathens in heart and life , and therefore worse than meer Heathens . CHAP. VIII . I Proceed now to the Moral Law , concerning which the Apostle saith it is established by the doctrine of Justification through the Righteousness of Christ apprehended by faith without any consideration of the works of the Law performed by the person justified . By the the Moral Law I understand , the Law written in the Scripture , whereof we have a brief sum or Abridgment in the ten Commandments , which again is contracted into a narrower compass , Thou shalt love the Lord thy God with all thy heart and with all soul , and with all thy mind . This is the first and greatest Commandment , and the second is like unto it , Thou shalt love thy Neighbour as thy self . The Law thus abridged , is largely unfolded in other parts of Scripture , with the additions of many threatnings against disobedience , and promises to obedience . 1. then I intend to propose a general point of doctrine , and then to point at the particulars comprehended in it . The general doctrine is this , That the Gospel teaching the free justification of Believers without consideration of any works of theirs done in obedience to the Law , but through the Righteousness of Christ alone , applied by faith , doth establish the moral Law. So it is shewed in this Text , Through faith the Law is established . That which I desire to clear unto you is , how or wherein the moral Law is established by faith : this may be shewed . 1. Negatively . 2. Affirmatively . And so we may come to the several branches or special doctrines comprised in this general . 1. Negatively , thus , The moral Law is not established , but declared to be of no use for the justification of sinners in the sight of God , by the doctrine of justification through the Righteousness of Christ imputed of God and applied by faith : Or , more briefly for help of Memory thus , Iustification by faith in Christ , excludeth justification by the works of the Law. This ye may take as a point of doctrine implied in the Text , if it be compared with the Apostles foregoing discourse , to which it hath relation . For the Apostle speaketh of it as of a thing strongly proved and concluded as clear and certain , that it being declared and demonstrated that none have fulfilled the Law but all are found guilty of sin against the Law , therefore none can be justified in the sight of God by the works of the Law ; hence it followeth that there is no way remaining for any of mankind to be justified and approved righteous before God , but only through the righteousness of Christ imputed to them of God and applied by faith : Hereupon ariseth the Q●estion or Objection in the Text , Do we then , &c. and the Answer is , Yea , we establish the Law , that is , it is established in other respects , and for other ends and uses , but is declared to be void and of no use at all for the justifying of sinners by any works which they can perform in obedience to the Law. So that as the Ceremonial Law is declared by the doctrine of the Gospel to be of no use either for justification of sinners or for outward observation , and yet established in other respects as hath been shewed : so the moral Law by the same doctrine of the Gospel , is declared to be of no force for justification of sinners , and yet established in other respects . For the present the Negative is to be considered . So the Apostle having spoken of the priviledges of the people of Israel above the Gentiles , as in other regards , so chiefly because unto them were committed the oracles of God , then moveth a Q●estion , What then ? Are we better than they ? No in no wise : for , we have before proved both Iews and Gentiles that they are all under sin , as it is written , there is none righteous no not one . The Israelites though they had outward Church-priviledges above the Gentiles , yet were no better by Nature than they ; they were children of wrath by Nature as well as others , and it was as impossible for them to be justified by their own righteousness or works of obedience to the Law , as it was for the Heathen . Therefore by the deeds of the Law there shall no flesh be justified in his sight . Two things may be considered here for the opening and confirming this point . The first is this , What grounds there are in general to prove that none can be justified by their own works p●rformed in obedience to the Law. 2. How this is declared by the doctrine of the Gospel . Of the former , the general grounds may be three , The first taken from the consideration of the state of man , as he is in and of himself . The second from the Law. The third from God who is both the Lawgiver and Iudge . 1. From Man. He is from his birth a lump of flesh filled with carnal lusts and fleshly corruptions . That which is born of the flesh is flesh ▪ and in this flesh dwelleth no good thing , and this carnal and fleshly mind is enmity against God ▪ it is not subservient to the Law of God , neither indeed can be ; so then they that are in the flesh cannot please God , they are all dead in trespasses and sins ▪ inclined to walk according to the course of this world , according to the Prince of the power of the air , the spirit that now worketh in the children of disobedience , and are by Nature the children of wrath ; and therefore every imagination of the thoughts of mans heart by Nature is only evil continually : and therefore the Apostle counted all things which he had of himself out of Christ loss and dung , for the excellency of the knowledge of Christ Jesus : all his own righteousness and best performances out of Christ were as loss and dung , and therefore of no weight nor worth towards his justification , of no value at all towardrs the satisfying of Gods justice . If any say that after he was in Christ renewed by his spirit his works were of some value , I Answer , 1. That is nothing to the business in hand ; for when once the soul is united to Christ it is already justified upon another account , scil ▪ through the perfect righteousness of Christ , and none can find acceptance with God for their persons or services until they are in Christ and justified ; and therefore these services and duties make nothing towards their justification , but follow upon their justification . 2. The best duties of the best saints of God in this life are not answerable to the perfect purity and exactness of the Law : and that is the second ground whereby it may appear that none can be justified , or approve themselves righteous before the Lord by any works of obedience to the Law , scil . 1. The consideration of the purity and perfection of the Law. 2. The severity of the Law , not bearing with the least aberration or swerving from it or transgression against it . 1. The perfection of the Law. The Law is holy and the Commandment holy and just and good . The Law is spiritual , it is a compleat and perfect rule of righteousness , and it is not for the imperfection of the Law that it doth not make men righteous , but it is because of the imperfection and corruption of men who cannot answer the perfection of the Law. 1. The Law requireth a full and perfect conformity of the whole man , of all the powers of the soul and affections of the heart , and so of all the sences and parts of the body , to the strait and pure rule of the Law , that there should be nothing contrary to the Law , nothing defective or wanting . This is the voice of the Law , Hear O Israel , the Lord our God is one Lord , and thou shalt love the Lord thy God with all thy heart and with all thy soul , and with all thy migbt , and these words which I command thee this day shall be in thine heart . The Law requireth a perfect conformity unto its self , that the whole heart and soul should be filled with the love of God , that the whole strength of the heart and soul , all the might of the inner man should be bent upon God , and carried after God in love , and so by consequent that there should be nothing in the heart or soul in the least degree contrary to the love of God , not the least love of any sin , nor the least inclination towards it ; for the least declining of the heart or soul toward sin is contrary to the Law , which requireth the whole heart or soul to be given up to God in love , and that with all its strength or might : yea , the least remission of love , the want of love in the full perfection of it , is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is against the Law , and condemned by the Law : the want of the perfection of holiness and righteousness in the ●rame of the heart and soul is against the Law. I am the Lord your God , ye shall therefore sanctifie your selves , and ye shall be holy , for I am holy . The Lord in his Law proposeth himself , his own perfect holiness as a pattern of holiness to men and women . So the Lord in his Law saith , Thou shalt love thy neighbour as thy self . So that the least want of love unto our neighbour , the least defect in love is condemned , the least inclination contrary to love is forbidden . Then again whatsoever is contrary to the right order of the affections in relation to God and our neighbour is against the Law , for the Law commandeth to love God with all the mind , &c. And this is the first and greatest Commandment , that of love to our Neighbour is the second , and therefore love to God is to hold the chiefest place : and so the weighty and principal duties of the first Table , scil . those toward God are to be looked at as the principal , and love to our Neighbour is to be subordinate unto this love to God. God is to be loved for himself : Men are to be loved in the Lord and for the Lord. Now every inordinate affection , every disorder of the affections this way , is against ●he Law. When the first and greatest Commandment is ( as it were ) turned into the second , when any man hath an higher place or greater share in thine affections then God. The Law forbiddeth and condemneth whatsoever in the heart or soul is contrary to any Commandment of the Law : not only ●ctual thoughts , but the inherent corruption , every inclination to evil , whatsoever distemper there is in the heart and soul contrary to any branch of any Command either of the first or second Table . All sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is contrary to the Law. Now the very inclination to sin is contrary to the Law and therefore sinful . Every inclination to distrust , to Idolatry , superstition , to the dishonour of God , &c. is condemned by the Law. This is the sin that naturally dwelleth in every one , the corruption of Nature propagated from Adam , the body of sin cross and contrary to the body of the Law in every point , in every iota or title . 3. All omissions of duties towards God and men are condemned by the Law. 4. All commissions of sin in thought , word , and deed , are condemned by the Law , every evil thought , every vain thought , every profane , ●ngodly , obscene , unchast , malicious speech , every idle word , every action contrary to the Law , grosser actions , looks , gestures . And as we are to consider the perfection of the Law : so on the the other side take notice of the severity of the Law. The Law spareth not the least sin , but denounceth a curse against every one , Cursed is every one that confirmeth not all the words of the Law to do them , and as the Apostle hath it , Cursed i● every one that continueth not in all things written in the book of the Law to do them . Nothing contrary to the Law can escape the curse o● the Law. The word spoken by Angels , was steadfast , and every transgression and disobedience received a just recompense of reward . This word was the Law , in the delivering whereof , the Lord was pleased to use the ministry of Angels . Such is the severity of the Law , that it spareth no transgression or disobedience , but layeth a penalty upon every one . 3. Consider the perfect , the infinite justice , holiness , purity , majesty of God , who is both the Law giver and the Judge , who gave his pure and perfect Law , and who will judge impartially by the Law , Shall mortal man be more just than God ? Shall a man be more pure than his Maker ? Behold he put no trust in his servants , and his Angels he charged with folly . How much less on them which dwell in houses of clay whose foundation is in the dust . Saith the Psalmist , O Lord my God thou art very great , thou art cloathed with honour and majesty , who coverest thy self with light as with a garment : behold the Nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold he taketh up the Isles as a very little thing . All Nations before him are as nothing , and they are counted to him less than nothing and vanity , The Prophet Isaiah in a glorious vision beheld a representation of the divine Majesty , saith he , I saw the Lord sitting upon a Throne high and lifted up , and his train filled the Temple : about it stood the Seraphims , each one had six wings , with twain he covered his face , and with twain he covered his feet , and with twain he did fly , and one cried unto another and said , holy , holy , holy is the Lord of Hosts , the whole earth is full of his glory . With what terrour , glory and majesty did the Lord appear on Mount Sinai , when he published the Law to the people of Israel ? There were Thunders and Lightnings , and a thick cloud upon the Mount , and the voice of a Trum●et exceeding loud , so that all the people that was in the Camp trembled , and Mount Sinai was altogether on a smoak because the Lord decended upon it in fire , &c. And Moses told the people , The Lord thy God is a consuming ●re , even a jealous God. Now lay these things together , the woful corruption of mans Nature every way contrary to the holy Law of God as darkness is to light , having nothing in it conformable to the Law , the ●umberless sins of omission and commission ●f each person against the Law , the just ●igour and severity of the Law denouncing ●curse against every transgression and dis●bedience , the unspeakable , unconceivable , ●●finite purity , justice , majesty of God , who 〈◊〉 both Law-giver and judge : And then ●ow clear is it that none can be justified in the sight of God by any works of theirs performed in obedience to the Law ? Secondly , But there was a second thing proposed , scil . to shew how it appeareth by the doctrine of the Gospel , that none can be justified by any works performed by themselves in obedience to the Law. The Angel said to Ioseph concerning Christ , Thou shalt call his name Iesus , for he shall save his people from their sins . He shall save them , and therefore their own works shall not save them . He shall save them from their sins , and therefore he found them in their sins , poor , guilty , condemned creatures , and such as could not be saved or justified by their own works or righteousness . The Lord Christ the night before he died said , This is my blood of the new Testament which is shed for many for the remission of sins . The Lord Christ did shed his most pretious blood for the remission or forgiveness of sins : He by his death and obedience satisfied the justice of God , for the sins of those who could not satisfie for themselves by any works of righteousness of their own : compare this with that of the Apostle , I do not frustrate the grace of God , for if righteousness come by the Law , then Christ is dead in vain . This sheweth clearly that justification by the righteousness of Christ and justification by a mans own works performed in obedience to the Law cannot stand together . Christ died to purchase forgiveness of sins , and justification for his people ; but if any would be justified by the Law , they go about to frustrate the grace of God , as if Christ had died in vain . Christ is become of none effect to you , whosoever of you are justified by the Law , ye are fallen from grace : when he saith , Whosoever , &c. he doth not grant that any are or can be justified by the Law , but whosoever rely upon the works of the Law for justification , hoping to be justified by the Law , they loose the benefit of Christs death and satisfaction . The Lord Christ is able to save them to the uttermost that come unto God by him , and therefore none of them do save themselves , or justifie themselves in any part . There is a most clear place to shew that justification by works , and justification by faith cannot stand together , that no man is justified by the Law in the sight of God is evident , for the just shall live by faith , or , the just by faith shall live , and the Law is not of faith , but the man that doth them shall live in them . Justification , righteousness , everlasting life and salvation , is obtained by faith in Christ , applying his righteousness to the soul ; but the Law is not of faith , but the man that doth them shall live in them . The Law is a Covenant of another Nature , the man that doth the works of the Law shall live in them . There is no possibility of being justified by the Law , unless a man could perfectly fulfill it : this is impossible for any man to do . 1. Because of the corruption of his Nature which is every way contrary to the Law. 2. Because all , and far more than all that he can do for the time to come is due debt to the justice of God , and cannot make the least satisfaction for his sins past , no not for any one of those numberless sins whereof he was formerly guilty . 3. Because the best mans righteousness is imperfect , and falleth short of the perfection of the Law , & no righteousness can satisfie the justice of God , but that which is compleat and perfect ; and therefore the righteousness and performances of the holiest men are of no account at all in the sight of God towards their justification . But it may be said , that the Apostle Iames saith , Ye see then how that by works a man is justified , and not by faith only . For Answer to this , I conceive , That this Apostle Iames here directeth his speech to this end , s●il . to shew the vanity and folly of those who deceive themselves with a shadow of faith , presumptuously fancying to themselves an interest in Christ , imagining that their sins are forgiven , and their persons justified by his death , satisfaction , and righteousness , but their faith is not sound , it is not such a faith as truly receiveth Christ into the heart , whereby Believers are made one with Christ , possessing him , partaking of his spirit which stirreth them up to conform themselves to Christ , to follow him , to bring forth the fruits of the spirit ; and therefore he saith , ver . 20. Faith without works is dead . So it is a working faith which justifieth , because such a faith alone doth truly lay hold of Christ and his righteousness : On the other side , holiness and good works do not at all justifie believers in a proper sense , but evidence the persons to be justified , because they shew that such by faith unfeigned are united unto Christ , whose righteousness alone doth justifie , and therefore he saith , What doth it profit my Brethren , if a man say he hath faith and have not works ? Can faith save him ? He speaketh of such as say they have faith , not of those that have a lively saving faith indeed . So ver . 19. he speaketh to such , Thou believest that there is one God ; thou dost well , the Divels also believe and tremble . So that he sheweth that a dead faith is but such a faith as the Divels have , which is far from justifying and saving those that have it . 2. I conceive his meaning is , that holiness and the fruits of faith do declare and manifest true believers to be justified before men . A man will say thou hast faith and I have works ; shew me thy faith without thy works , and I will shew thee my faith by my works : as if he had said , Natural life shews it self by the motions and actings of life : so doth spiritual life evidence it self by the motions and actings of spiritual life . True faith embracing Christ and his righteousness for justification , is a principle of spiritual life : Thou therefore who pretendest to have this faith , how canst thou make it appear , how canst thou shew or declare it , when thou puttest forth no motions or actings of spiritual life ? The use of this may be , 1. To shew us the miserable and woful estat of all that are not in Christ. They are no justified , they cannot be justified in that condition , for there is no way for men to be justified in the fight of God by any works of their own performed in obedience to the Law , and if they be not justified , then they are condemned , there is no middle estate between these two . So the Apostle implieth , where speaking of those that are in Christ , he faith , It is God that justifieth , who is he that condemneth ? This sheweth that they that are justified and accepted as righteous in the sight of God are not condemned , and so on the contrary , they that are not justified are condemned : All then that are not in Christ are in the state of condemnation , so it is implied , ver . 1. There is therefore now no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the spirit . So on the other side , there is no justification , no salvation to them that are not in Christ Jesus , He that believeth not is condemned already , he is condemned for his sin , the sentence of condemnation is passed upon him by the Lord , and he wanteth a sound saving faith to lay hold on Christ , and his righteousness , whereby alone he might be justified and freed from the sentence of condemnation , and therefore while poor souls remain in this condition , what can they do , but treasure up wrath against the day of wrath , and the revelation of the righteous judgement of God ? People may attend upon ordinances , perform divers duties in publick and in private , and yet still lye under the sentence of condemnation : They may make some kind of reformation , refraining from some outward gross acts of sin , they may be civil and orderly in their conversations above many other , and yet the wrath of God may still abide upon them . In this case it is not enough to alter your course in some things , but your state and condition must be altered : nothing can help you while you are out of Christ and stand upon your own bottoms . Israel which followed after the Law of righteousness hath not attained to the Law of righteousness : Wherefore ? Because they sought it not by faith , but as it were by the works of the Law. Those Israelites that were zealous of the Law , and sought to be justified by it , while they were not in Christ their zeal was not according to knowledge , and they might take a great deal of pains , and use earnest endeavours to attain Righteousness , to approve themselves just in the sight of God , but all was in vain : they attained not to such a Righteousness as could bear them out in the sight of God , the righteous Judge of all the world . They were like men that run very swiftly , but run quite out of the way and never come near the mark . But some may say Our case is not like that of the unbelieving Israelites , for we look for justification , forgiveness of sin and salvation by Jesus Christ. I Answer ; It is not the hearing of Christ preached nor an historical faith , believing that none can be justified but by the righteousness of Christ , no nor a conceipt that we are justified by him , that makes your case differ in the main from that of unbelieving Israelites : ye have some Notions which they had not , but ye are in the same state wherein they were , i. e. ye are out of Christ , and therefore while ye content your selves with this condition , your endeavours after righteousness are like those that run out of the way . And therefore in the second place , See your extream need of the Lord Iesus , and go out of your selves , flee to him , and give your souls no rest untill ye are found in him . Consider , as ye cannot be justified by your own righteousness or works done in obedience to the Law , whether ye look upon your selves as ye are in your selves , or upon the purity , perfection , and severity of the Law , or upon the infinite justice , holiness or majesty of God ; so on the contrary , Christ and none but Christ is able to justifie you by his righteousness in all these respects . 1. He is a Lamb without spot and blemish , and that from the first moment of his conception . So the Angel said to Ioseph , Thou Son of David fear not to take unto thee Mary thy Wife , for that which is conceived in her is of the holy Ghost , the blessed Spirit framing a body for Christ in the womb of a Virgin , free from all stain of sin . There was never any thing in him contrary to the perfect purity of the Law , no inclination to evil . Saith he , The Prince of this world cometh , and hath nothing in me . Satan could find nothing of his in Christ to fasten upon , no sinful infirmities or Corruption in the least degree ; and therefore in respect of Christ himself , he could have no power by his instruments to take away his life : but in regard of the sins of others which he took upon himself , and for which he voluntarily gave himself an offering and a sacrifice . 2. If we look to the Law , Christ hath that in him which is wanting in us , he answereth the exactest Purity and highest perfection of the Law. He was perfect in Love. That which we have , Psal. 40. is applied to Christ by the Apostle , Sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required : then said I , Lo I come , in the volumn of the Book it is written of me , I delight to do thy will O my God , yea thy Law is within my heart : his heart was filled with the love of God , and full of the Law of God , he was freely ready to do or suffer any thing for his Fathers glory . As the Law is holy , so he is the holy and the just one . As the Law is spiritual , so he was annointed with the holy Ghost . He received the spirit not by measure . He is a quickning spirit . As the Law is a perfect rule of Righteousness : so Christ fulfilled all Righteousness . 3. He endured the uttermost rigour and severity of the Law. He bare the penalty of it , Cursed is euery one that continueth not in all things which are written in the book of the Law to do them : Then it followeth , Christ hath redeemed us from the Curse of the Law , being made a Curse for us , for it is written , Cursed is every one that hangeth on a Tree . The Curse of the Law is enough to swallow up all the guilty souls in the world , and to keep them under for ever , but Christ bare this Curse and overcame it , he payed the uttermost farthing that was due to the justice of God for the sins of his people : he fully discharged all those vast summs wherein they were indebted . Saith the Apostle , Christ hath loved us and given himself for us , an offering and a sacrifice to God for a sweet smelling savor . Christ through the eternal spirit offered himself without spot to God. What tongues of men or Angels are able to declare the weight and worth of that which is noted in this expression , That Christ gave himself an offering and sacrifice for sins ; What could the extreamest severity of the Law require more than this , when the Son of God gave himself to satisfie it . 4. He is every way able and fit to stand before the infinite justice , purity , holiness , Majesty of God ; he is the express Image of his Fathers person , and the brightness of his glory ; and he is able to bear the brightness of his glory . Of him the Father witnessed , This is my beloved Son in whom I am well pleased : He being in the form of God , thought it no robbery to be equal with God. He being God and man , as he was man did undergo the penalty and Curse of the Law , and by the power of his Godhead overcame it , and being God and man , he is able to bear the brightness of his Fathers glorious Majesty , and to stand before his perfect justice : saith the Scripture , When he had by himself purged our sin , he sate down on the right hand of the Majesty on high . Now then in as much as the Lord Christ is every way a compleat and most perfect Saviour , Labour out of a deep sense of your lost condition in your selves , and your extream need of him , his satisfaction and righteousness , to go out of your selves , to break off your sins by repentance , to flee to Christ , to close with him by faith unfeigned ; that being found in him , his righteousness may be imputed to you of God , and accounted yours , and ye may be accepted through him : Be exceedingly earnest with the Lord to work in you that pretious faith of his elect : Cry unto him to stretch out his hand , to put forth the divine power of his spirit and grace , to draw you effectually that you may come to Christ , and being cloathed with his righteousness , ye may not be found naked , but the shame of your sins may be covered , and ye may have holy boldness and confidence before the Lord. What a blessed priviledge hath the soul which can say with the Apostle , I am crucified with Christ , nevertheless I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God ▪ who loved me and gave himself for me . How happy shalt thou be , if finding thy self in Christ , and finding Christ dwelling in thine heart , thou canst assure thy self that thou art washed in his bloud from all thy sins , that he hath crossed all thy sins out of the Debt Book of Gods justice , that he is thine Advocate with the Father , and the propitiation for thy sins , pleading thy cause at the right hand of God , and bearing thy name among the rest of the Israel of God , upon his breast-plate for a memorial continually : Bend thy care and endeavour to the uttermost toward this one thing necessary , to make sure of Christ , and his most perfect Righteousness . 5. Renounce all trust , abhor any degree of confidence in thine own Graces , duties , services . Grow in grace and in the knowledge of the Lord Jesus Christ , watch alwayes , fear alwaies , bring forth much fruit , labour to do holy duties in sincerity with servency of spirit , strive after perfection more & more , that thou maist fill thy mouth with arguments , abundance of evidence , that thou art truly united unto Christ by a lively principle of faith unfeigned , and so justified by his Righteousness ; but do not entertain the least thought that way , as if all that thou hast done or canst do should make the least satisfaction to the justice of God for any of thy sins , or any way help toward thy justification : In a word , Take heed of splitting thy soul against either of these two Rocks , either on the one side deceiving thy self with a dead faith without holiness and fruits of faith , and so thinking thy sins to be pardoned , and thy person justified , when it is nothing so : Or on the other side resting with any confidence upon any graces or duties . Labour after these , and look upon them as evidences of the soundness of thy faith , but lean not upon them as grounds to support thy faith . So much for the Negative . Let us now consider the Affirmative , whereby it may appear how and in what regard the moral Law is declared to be established by the doctrine of Faith. I conceive the Law is established in five respects : First , By that full obedience performed to the Law by the Lord Iesus Christ. Secondly , By that full satisfaction which he made to the Law in bearing the penalty of it . Thirdly , In the imputation of his perfect Righteousness to Believers . Fourthly , In that he establisheth the Law as a Rule of obedience for his people . Fifthly , In that he conformeth his people to the Law : and these may be so many branches of the general point , and therefore so many special points of doctrine . 1. Then observe this point , That the Lord Iesus Christ did establish the Law by fulfilling it : or , He did perform full and perfect obedience to the Law , and so establish the Law : Wherein you may note two particulars , First , That Christ did fulfill the Law. Secondly , That in fulfilling it he did establish it , 1. Of the former ; So he said , Think not that I am come to destroy the Law and the Prophets , I am not come to destroy but to fulfill . I conceive this speech was delivered soon after the Lord Christ began publickly to preach , and this was seasonable to prevent or remove dangerous prejudices or mistakes . For besides that general expectation of the Messias about that time , the Scepter being departed from Iudah , and they being subject to a Forreign yoak , there were many extraordinary things which happened at the Birth of Christ ; Then the Testimony which Iohn Baptist gave him , the Heavens opening , the holy Ghost descending upon him in the visible form of a Dove , God the Father by an audible voice from Heaven , proclaiming this is my beloved Son in whom I am well-pleased ; His fasting forty days and forty nights when he was led of the spirit into the Wilderness to be tempted of the Divel ; His wonderful diligence in preaching in divers places ; His glorious miracles in healing all manner of sickness and diseases , especially in delivering those that were possessed with Divels ; The great multitudes of people following him from Galilee , Decapolis , Hierusalem , Iudea , and from beyond Iordan , in somuch that his fame was spread abroad suddenly beyond the borders of the Land of Israel throughout all Syria : These and the like things might well raise the peoples expectation , and give them occasion to look for some notable change to be wrought by him : and as men are lead by divers principles , are upon such occasions apt to fancy some one thing some another ; so it is likely the most did expect that he should set up an earthly Kingdom ; some might think that he would take away the Law , which God delivered to their Fathers by Moses , and the doctrine of the Prophets , and hereupon some might seek advantage to disparage his person and his doctrine ; others might hope that he would open a door for carnal liberty , as in our dayes upon occasion of far lesser changes , some have embraced strange fancies , as if the time were come to cast off those ordinances , which Christ hath appointed to be used until the end of the world , as if an universal liberty must be granted to all corrupt opinions , Heresies , Blasphemies , under colour of favouring tender Consciences . Now the Lord to remedy these things , telleth plainly that He came not to destroy , but fulfill the Law and the Prophets . 1. He fulfilled the Ceremonial Law , by exhibiting the substance of those Types , and accomplishing those things which were signified and represented by them . 2. He fulfilled the Prophets , verifying their prophesies , teaching , doing , and suffering that which they foretold . 3. He fulfilled the Moral Law. 1. Doctrinally rejecting the ●orrupt interpretations then received , and giving the true and full sense of the Law. 2. He fulfilled the Law practically , by performing full and perfect obedience to the Law , which is the thing in hand : So he said before , It becometh us to fulfill all Righteousness . God sent forth his Son made of a woman under the Law , He was made under the Law by his own voluntary act , taking upon him the Nature of man , and the office of a Mediatour between God and men ( though as God he was the Lawgiver ; ) and therefore having put himself into this estate , he was bound to obey the Law fully in every particular , and could not have failed in one jot or tittle without being guilty of sin ; and therefore all those Texts which declare his perfect Righteousness being compared with this , do prove that he performed perfect obedience to the Law : So where Stephen calleth him the just one , and Paul saith , He knew no sin , scil . no sin either original or actual , either of commission or omission , in thought word or deed : and Peter saith , He was a Lamb without blemish and without spot , who did no sin , neither was guile found in his mouth : and that he suffered for sins the just for the unjust : these and the like passages compared with that place , prove that he performed perfect obedience to the Law , for being as was said made under the Law , it was absolutely necessary that he should fulfill it , that he might approve himself to be the just one , knowing no sin , a Lamb without blemish and without spot , &c. because every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is against the Law is sin , whatsoever is contrary to the R●le of the Law , whatsoever is defective and falleth short of the perfect purity of the Law is sin ; and therefore in as much as the Lord was made under the Law , and yet was found to be without all spot of sin , when he offered up himself in sacrifice , and poured forth his blood for the sins of the world : It is most clear , that he performed full and perfect obedience to the Law , and this was necessary : 1. That he might be a perfect High Priest. The Priest in the old Testament being a Type of Christ , was to be without outward blemish in his person or body , No man that hath a blemish of the seed of Aaron the Priest , shall come nigh to offer the offering of the Lord made by fire : and in the next Chapter , there is a severe threatning against any of Aarons posterity , if having any legal uncleanness upon them , they should presume to meddle with the holy things of the Tabernacle : suppose they were polluted with Leprosie , or a running Issue , or by touching an other that was unclean , &c. This figured the perfect purity and holiness of Christ , the true and eternal High-Priest , who was to offer up himself in sacrifice to God , for such an High-Priest became us , who is holy , harmless , undefiled , seperate from sinners , made higher than the Heavens , who needeth not dayly as those High Priests , to offer up Sacrifice , first for his own sin , and then for the sins of the people , for this he did once , when he offered up himself . He is an High-Priest , holy , harmless , undefiled , separate from sinners , and whereas the High-Priests of the old Testament were subject to sin , and therefore needed to offer sacrifice for their own sins , as well as for the peoples ; He being free from sin offered not , needed not to offer for any sins of his own : They offered dayly , often renewing their offerings , because they were imperfect , and had respect to the perfect offering of Christ , but he offered himself once for all for the sins of his people ; His sacrifice being most perfect and compleat , never to be renewed . 2. It was necessary that the Lord Christ should perform full and perfect obedience to the Law , that he might be a pure offering , a spotless sacrifice to take away the sins of his people . How much more shall the blood of Christ , who through the eternal spirit , offered himself without spot to God , purge your Conscience from dead works to serve the living God ? That the vertue and efficacy of Christ's blood might reach to the inward man , and purge the soul and Conscience from sin : it was necessary that he should offer up himself a sacrifice without spot , as one whom the Law could not charge with the least aberration or swerving from the perfect purity of it . The second particular noted was , that the Lord Christ by fulfilling the Law , did establish it . Here we may consider , First , That God gave man his Law in the Creation , writing a perfect Law of Righteousness and true holiness in the mind and heart of the first man and woman , God created man in his own Image , in the Image of God created he him , male and female created he them . Now what was this framing of man in the image of God , but the fashioning of his heart and soul according to the wisdom , purity , holiness and righteousness of God , which was the writing and imprinting his Law upon the sould of man , as he gave to other creatures natural properties , and natural instincts according to their several kinds , each of which was a Law unto them , scil . the Law of their Creation . So he imprinted the likeness of his own wisdom , Righteousness and holiness upon the first man and woman , as the Law of their Creation . Now this likeness of God , his holiness and Righteousness imprinted upon the souls of our first parents , was the same for substance with that moral Law written in the Scriptures ; for as the moral Law written in the Scriptures is a declaration of the wisdom , Righteousness and holiness of God , and a rule of Righteousness and holiness to men : So was that Image and likeness of God imprinted upon the souls of the first man and woman : It was the moral Law written in their hearts and minds . Secondly , Consider that the great mischeivous design of the Devil , 1. Was to destroy this Law of God written in the heart of man , to deface the likeness of God , his wisdom , holiness and Righteousness , in their souls , to make void and abolish the Law of mans Creation for ever ; that none of mankind should ever have either knowledge or ability or will to do any thing pleasing unto God ; and therefore the Apostle declaring the woful ruines of mankind brought upon them by sin and Satan , and shewing what all are by nature , saith , There is none Righteous , no not one , there is none that understandeth , there is none that seeketh after God , none Righteous , none able to please God , none that understandeth , none that know how to do it , none that seek after God , none that have a will truly bent and resolved upon it . 2. To subject and enslave the souls of men and women to a contrary Law , to the Law of sin and death , called a Law of sin in regard of the nature of it , and a Law of death and destruction in respect of the end toward which it leadeth : His design was to fill the souls of men with darkness , errour , false conceits about things that concern salvation , with rebellion against God , and his Law , with lusts and corruptions , inclining him to all manner of sins against the Law , and therefore it is said , they are all gone out of the way , they have a Law of sin in their hearts and souls , that hath turned them quite out of the way , to which the Law of God directed them , and set them in a course derectly contrary to it . 3. I conceive the Devil herein aimed at two things : 1. The dishonour of God. 2. The destruction of mankind , excercising his malice both against God and man. 1. The Devils being cast down by the justice of God from their glorious estate and habitation for their Apostacy from God , and reserved under chains in darkness , acted an high degree of rebellion against God , opposing him in his Soveraignty , in h●s legislative power and Authority , striving to abolish the Law , and to deface the likeness of God's holiness out of the minds of all mankind for ever , that God should have none amongst the children of men , to serve , obey , and honour him , but all of them should become slaves and vassals to the Devils , being led captive by them at their will. 2. They aimed at the destruction of mankind , to bring them into the same condemnation with themselves , by blotting out the Law written in their minds according to which they should have walked , and according to which they shall be judged , and bringing them under a contrary Law of sin and death : so then God having written this Law in the soul , and the Devil having blotted it out , and brought mankind under a contrary Law of sin . In the third place let us consider the work of the Lord Iesus Christ that was to destroy the works of the Devil . Saith the Apostle Iohn , He that committeth sin is of the Devil , for the Devil sinneth from the begining ; for this purpose the Son of God was manifested , that he might destroy the works of the Devil . He that committeth sin , he that maketh sin his business , sinning with the full bent of his will , is of the Devil ; He remaineth in that condition into which the Devil brought mankind at the first , subject to the Law and power of sin , which is quite contrary to that Law of righteousness and holiness which God imprinted upon the soul of man in the Creation ; for the Devil sinneth from the beginning , he sinned and fell from God , and he drew men into sin , and still leadeth them on in a course of sin and disobedience against God. Now ( saith the Apostle ) for this purpose the Son of God was manifested , that he might destroy the works of the Devil : He doth not say barely that the Son of God destroyed the works of the Devil ; but for this purpose the Son of God was manifested , that &c. one great work of the Devil , as ye heard , was to deface the likeness of God in the soul of man , and to bring him under a Law of sin . This work among others , Christ came to destroy , where note , 1. That no meer Creature was able to destroy this work of the Devil . It may be some may think that good and holy Angels might be as able to undo this evil work , as Devils or evil Angels were to do it . But it is not so , the reason is not because the good Angels have less power than the Devils , but because of the nature of that work of the Devil , for the work of the Devil was a destroying work , as hath been shewed ; it was the destroying of the Law of mans Creation which was written in his soul , the defacing and blotting out of Gods hand-writing , the likeness of Gods holiness , and the subjecting of man to the destroying Law of sin ; it was the taking away of mans spiritual life , by dividing him from God the fountain of life . Now to destroy or undo this destructive work of Satan , is to abolish that Law of sin and death in man , and to write that contrary Law in the soul of man , which Satan had blotted out , that is to restore man to the likeness of God , to fashion him again after the Image of God , in knowledge , Righteousness , and holiness , to raise man , whom Satan had murdered , to spiritual life . Now it requireth a far greater power to repair and restore , then to destroy , one Murderer may take away life , all the Angels in Heaven , nor all the men on earth cannot restore life to the dead : None but the living God can do it , who is the fountain of life : So the Devil , and man yeilding to the Devils suggestion , could destroy spiritual life . The Law written in the heart of man , that primitive perfection and integrity of mans Nature framed after the Image of God , in knowledge , righteousness and holiness , but no meer Creatures , none but the Prince of life , the supream Law-giver , by whom all things were made , could restore spiritual life , write this primitive Law in the soul of man. But it may be Objected , That this work which the Apostle Iohn saith Christ came into the world to do , is a work of destroying . I Answ. We are to consider the object of this destroying work of Christ , what it was that Christ destroyed ; that was a destructive work wrought by the Devil that great destroyer and Murderer : Christ came to destroy that destruction which Satan had wrought ; & to destroy destruction is to repair and restore that which was destroyed , to destroy death is to restore life : So the Apostle speaking of the Resurrection of Believers to glory , saith When this corruptible shall have put on incorruption , and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written , Death is swallowed up in victory . Death had slain thousands of Saints , and Christ by restoring them to life , raising them to immortality and everlasting life , shall swallow up death in victory : So in the Prophecy of Hosea , I will ransome them from the power of the grave , I will redeem them from Death , O death I will be thy Plague , O Grave I will be thy destruction . The Lord may be said as it were to kill death , and to destroy or bury the grave , when he ransometh his people from death and the grave , and raiseth them up to everlasting life : So in this case , when Christ is said to destroy the destructive works of Satan , ye must understand that he was to restore that which Satan had ruined . This no meer Creature in Heaven and Earth was able to do ; and therefore in the second place , the Son of God undertook it , it was a work of Almighty power to restore the Law of mans Creation , spiritual life , the Likeness of God , his Righteousness and Holiness to any of Adams posterity , to any of the seed of the woman , and to inable any of them to perform ●ull and perfect obedience to the Law : None but God could do it , and therefore the Son of God , who is very God performed it . The Devil seemed for ever to have deprived mankind of the Image of God , and for ever to have disabled all the Sons of men from fulfilling the Law , but the Son of God confounded Satan herein , and destroyed this destroying work of the Devil , by restoring that which he had destroyed , by framing one of Adams posterity , one of the seed of the woman , after the Image of God in righteousness and holiness , and inabling him perfectly in every point to fulfill the Law. Thirdly , The Apostle shews how the Son of God performed this great work , it was by the manifestation of himself ; For this purpose the Son of God was manifested , &c. His manifestation was his incarnation , his being made flesh , taking the nature of man into the unity of his person , for the Son of God in his divine nature is invisible , not manifested , but when he became Man he was manifested and made visible , and so framed this humane nature thus united to his God-head after the image of God in perfect Righteousness and holiness , and inabled it to perform full and compleat obedience to the Law. And thus the work of Satan was destroyed , one of the Sons of Adam , one of the seed of the woman after the fall of mankind , being inabled to fulfill the Righteousness of the Law. Fourthly , Ye may note by the way , that I do not speak of this as the full sense of this Text , as it this were all that Christ did in destroying the works of the Devil , and in restoring what he had ruined , but I speak of it as a part of the Apostles meaning , and a part of that work of Christ concerning the point in hand . Fifthly , Observe that by this work Christ established the Law : For first , As the Law was given to man , so the Son of God took upon him the nature of man , and subjected it to the Law , as it is said , he was made under the Law. 2. He wrote this Law of perfect holiness and Righteousness upon this humane Soul , thus united to his God-head . 3. In this nature of man , He perfectly fulfilled the Law , by all which he acknowledged the Law to be a perfect Rule of Righteousness , which as man , he was bound to obey , and so did really confirm and ratifie the Authority of it , whereas on the contrary , they that taught m●n to seek justification , and to approve themselves as Righteous in the sight of God , by their own personal works of obedience to the Law , though they pretended to magnifie the Law , they did make void the Law , because their Righteousness was far short of what the Law required ; and therefore to profess that they looked to be justified or found Righteous in the sight of God by their own imperfect works done in obedience to the Law , was to accuse the Law of imperfection , and so to make void the Law. Saith David , The Law of the Lord is perfect , and therefore none can be justified by the Law , unless their Righteousness be perfect . Now for sinful men whose natures are contrary to the Law , whose sinful omissions and commissions are numberless , whose best works are exceedingly imperfect and defective , to profess themselves justified by the Law , is to deny the perfection of the Law , and so to abolish or make void the Law. So much for the first particular point comprehended in the general doctrine . The second is this : That the Lord Iesus Christ established the Law by making full satisfaction to the Law : where note two particulars : 1. That Christ did make full satisfaction to the Law. 2. That hereby he did establish it . 1. For the former , When Christ was gloriously transfigured upon a certain mountain in the sight of three of his Disciples , Behold there talked with him two men , which were Moses and Elias , who appeared in glory and spake of his decease , which he should accomplish at Ierusalem . These two holy men of God , who many ages before had been taken out of this world , by an extraordinary dispensation of God , were sent to meet the Lord Christ upon this Mount ; and why these two ? Moses was the Lawgiver , I mean the ministerial Law-giver , the Minister , Servant , or Instrument of the Lord , by whom God who is the only authentical , the supream Law-giver , delivered , and as it were handed over his Law to the people of Israel ; Elias was one of the most eminent among all the Prophets , and exceeding zealous of the Law , and by an extraordinary warrant from God , slew divers hundreds of false Prophets for Idolatary , and for teaching the people to transgress the Law , and when he complained against Israel for their heinous sins against the Law , the Lord directed him to annoint Hazael to be King over Syria , Iehu to be King over Israel , and Elisha to be Prophet in his stead , as so many executioners of Gods justice upon backsliding Israel for their horrible sins against the Law. It seemeth then that these two were sent to shew that the Lord Jesus Christ was he of whom the Law and the Prophets spake , whom the Ceremonial Law shadowed out by Types and Figures , who was to perform full obedience to the Moral Law , and make full satisfaction for the transgressions of men against the Law , and to accomplish what was foretold by the Prophets ; and it is said expresly , that they spake of his decease , which he should accomplish at Hierusalem . They spake of his death and sufferings , whereby he should make full satisfaction for the sins and transgressions of men against the Law , and fulfill the sayings of the Prophets . It is not barely said he should dye or suffer death , but that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplish his decease , He should fully and compleatly suffer such a death as should make full satisfaction to the Law : He should undergo the full penalty of the Law , and make full payment of all the debts which the Law could charge upon his people . To make this appear more clearly , consider these particulars : 1. That the Lord Iesus Christ was very God , in the beginning was the word , and the word was with God , and the word was God , the same was in the beginning with God , all things were made by him , and without him was not any thing made that was made . The Son of God is called the word , God the Father manifesting himself by the Son , as a man maketh known his mind by his words or speech . There is the coessential word of God , and there is the declarative word of God ; the Son of God is the coessential word of God , of the same essence with God the Father . The declarative word of God is that which we have in the holy Scriptures : So Christ prayed to his Father for his people , Sanctifie them through thy Truth , thy word is truth . For this cause , saith the Apostle , thank we God without ceasing , because when ye received the word of God which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God which worketh effectually in you that believe . These and the like places shew the folly of those who seem to hold , that there is no other word of God but Christ , whereas it is plain , that the holy Ghost calleth the word written in the Scriptures , and the word preached and taught according to the Scriptures , the Word of God , scil . his declarative word , but Christ is the coessential or co substantial word of God : and here it i● said , He was in the beginning , declaring his eternity , when the world and the creatures in it were made , He was not made , but he was from eternity , before all things ; and accordingly he saith to his Father , O Father glorifie thou me with thine own self , with the glory which I had with thee before the world was , that is , from all eternity . And the word was with God , that sheweth the personal distinction betwixt the Father and the Son , who are one God and two distinct persons , then his God-head is expresly asserted . And the word was God , the same God with the Father , all things were made by him , and without him was not any thing made that was made , all the Creatures were made by Christ of nothing , and therefore he is very God , for by him were all things created that are in Heaven and that are in Earth , visible and invisible , whether they be Thrones or Dominions , or Principalities or Powers , all things were Created by him and for him , and he is before all things , and by him all things consist , not only all visible Creatures on Earth , but also all the glorious Angels of Heaven were created by him , and his eternity is declared , He is before all things , his Almighty power is asserted , by him all things consist . The frame of the world would fall in peices , the Beings of the Creatures would be disjoynted , dissolved , did not his Almighty Arm hold all together : He upholdeth all things by the word of power , and least any blasphemous adversary of Christ his God-head should object that Christ might create the world as a● instrument and inferiour Agent under the Father . The Apostle telleth us , All things were created , not only by him , but also for him ; He is the principal Agent , and he is the cheif end of the Creation : They were made for his glory , a clear evidence to prove him to be very God , the same God with the Father , for it is the peculiar Prerogative of God to be the highest of the whole Creation , for whom all things were made ; for of him , and through him , and to him are all things ; to him in this place , and for him in the other , have the same sense , and the original is the same in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostle shews , That Christ being in the form of God , thought or judged it to be no Robbery to be equal with God , in all eternity he was in the form of God , he was really , properly , essentially God , and therefore judged it to be no robbery to be equal with God. This cutteth off all cavils , for how could it have been less then an high degree of robbery or Sacriledge , for any one that was not as truly and properly God as the Father , even the same God with the Father , to judge himself equal with God , in as much as God the Creator is infinitely above the most excellent of the Creatures . Secondly , He took upon him the Nature of man , the word was made flesh . The eternal word or Son of God who was before all time , without beginning of dayes , was pleased in the fulness of time to be made flesh , not by transmutation , but by assumption , not by turning his unchangeable God-head into flesh , but by taking flesh , that is , a true humane Nature , soul and body , into the unity of his person , so uniting the nature of man to his God-head , as to make it properly his own ; to become one person with himself , the God-head being never separated again from the manhood , nor confounded with it , both natures remaining distinct , but never divided from each other , the same Christ remaining perfect God and perfect man : so where it is shewed that being in the form of God , &c. it followeth , But made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of men , and found in fashion as a man , &c. And without controversie great is the mystery of Godliness , God was manifest in the flesh . This is indeed a great mystery , of such an height and depth , and far exceedeth the reach of mens understandings , yet a most certain and infallible truth to be received by faith , and it was necessary the Redeemer of manking should be both God and man , that he might satisfie the justice of God , and bear the penalty of the Law due to the sins of the world . First , It was necessary that he should be God. 1. That he might inable the humane nature to bear the weight of Gods wrath and revenging justice to support the manhood from sinking under it , and being swallowed up of it , whom God hath raised up , having loosed the pains of death , because it was not possible that he should be holden of it ; death had taken a prisoner whom it was no way able to hold , Jesus Christ as he was man , suffered death , and lay dead in the grave , but as he was God , he raised his humane nature from the dead . Secondly , That the infinite worth and excellency of his God-head might make his sufferings of sufficient value to satisfie the justice of God , and the severity of the Law for the numberless sins of the world , the same man that suffered being one person with God , and so his sufferings , being , though not the sufferings of the God-head , yet the sufferings of God , that is , the sufferings of him who is God , and therefore it is said , that God hath purchased a Church with his own blood . And what is there , which the blood of God was not sufficient to purchase ? Secondly , It was necessary Christ should be man , that he might satisfie the Law , and bear the penalty . 1. That he might be subject to the Law ; for it was impossible that the God-head should be made under the Law , because the Law received its Authority from God , and therefore could have no Authority over him ; therefore he was made of a womnn , and so made under the Law. 2. That he might be in a capacity to suffer the full penalty of the Law ; for it is impossible for the God-head which is the fountain of life to dye , or to bear the Curse , being the fulness of blessedness : and therefore saith the Apostle , We see Jesus who was made a little lower then the Angels for the suffering of death . He that being very God , was infinitely higher then the Angels , took into the unity of his person , a nature a little lower then the Angels , scil . the nature of man , and that for the suffering of death , and so for the satisfying of the Law. 3. That He might make Satisfaction to the Law , and bear the punishment of it in the s●me nature of man , in which the Law was transgressed and broken ; for verily , He took not on him the nature of Angels , but He took on him the seed of Abraham ▪ wherefore in all things it behoved him to be made like unto his Brethren , that he might be a merciful and faithful High-Priest , in things pertaining to God , to make reconciliation for the sins of the people , to make satisfaction for the transgressions of the people against the Law , and to reconcile them to God the Law-giver . 3. He took upon him the guilt of mens sins , putting himself into the state , and standing in the state of guilty sinners , as it were putting his Name into their Bond , and voluntarily taking their debts upon himself ; all we , like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . If the whole Congregation sinned , they were to bring a young Bullock to be offered for their sin , and before it was killed , the Elders of the Congregation representing all the people under the Government , were to lay their hands on the head of the Bullock before the Lord : It seemeth b● this Ceremony , they did as it were put off the sins of all the people from the guilty sinners , upon the Sacrifice : So the Lord Christ , before he suffered for the sins of his people , first took upon himself the guilt of all their sins , for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of God in him , the guilt of mens sins was imputed unto him , and put upon his account , as his righteousness is imputed to Believers , and accounted theirs . 4. He subjected himself to the Curse of the Law , due to men for their sins against the Law ; for it is written , Cursed is every one that continueth not in all things which are written in the Book of the Law to do them : then it followeth , ver . 13. Christ hath redeemed us from the Curse of the Law , being made a Curse for us ; for it is written , Cursed is every on that hangeth on a tree . Thus he exposed himself to the flames of divine wrath , which would have been a consuming fire to a meer Creature : but as the wood of the Altar for burnt offering was overlaid with Brass that it might not be devoured by the fire : so his humane nature being united to the God-head , was so fortified to endure the burning heat of the wrath and Curse of God , that it was not consumed by it , but although the God-head was inseparably united to the manhood , and did not leave it for a moment , yet it did so withhold its divine influence from the Manhood for a time , that it suffered extream and unconceivable torments in body , but especially in soul , as appeareth in the holy story ; for though God the Father loved him infinitely as his Son , and as one that was perfectly holy and righteous in his own person , yet he executed his justice upon him to the full , as he presented himself before him , burdened with the guilt of mans sins against the Law. It pleased the Lord to bruise him , he hath put him to grief . Saith the Apostle , He spared not his own Son , but delivered him up for us . He spared not his own Son ; He found him engaged to satisfie the Law for the sins of men , and therefore he executed the severity of the Law upon him , and spared him not , but delivered him up for us all , saith the Text. He did as it were deliver him up with his own hand for sinners , delivering him up by the hand of his love , towards sinners , to the hand of his justice , to be punished for their sins : so that I conceive it may be said that Christ had judgement without mercy , that through him mercy might glory over judgment toward repenting and believing sinners . Fifthly , He actually suffered death ; He did shed his most precious blood , He humbled himself and became obedient unto death , even the death of the Cross. He poured out his soul unto death . Iesus when he had cried again with a loud voice , yeilded up the Ghost . When they came to Iesus , and saw that he was dead already , they brake not his leggs , but one of the Souldiers with his Spear pierced his side , and forthwith came thereout blood and water . Lastly , That it might be manifest that the Prince of life was really dead for the satisfaction of the Law , He suffered his body to be caried to Prison , to be shut up in the grave , and held under the power of death untill the third day . Now in the place where he was crucified there was a garden , and in the Garden a new Sepulchre , wherein was never man yet laid , there laid they Iesus . Thus ye see the Lord Jesus Christ satisfied the Law to the full , endured the rigour , and bare the penalty of it . Secondly , by satisfying the Law , and endruing the severity of it , he established the Law. I suppose it is not necessary to speak much of this particular , because the opening of the former giveth light unto it , breifly thus : 1. The Law required perfect obedience , as ye heard , the full performance of every branch and tittle of it . 2. In case of disobedience , transgression , defect , and failing in obedience , the Law denounced a grievous penalty , a Curse , death and destruction , as was noted also , yea the Law given to mankind in Adam , had the sentence of death annexed , In the day thou eatest thereof thou shalt surely die . 3. Hence it followeth , that if neither the Law be fulfilled in a way of obedience , nor satisfied by the inflicting of the punishment , then it is made void , and declared to be of no force , to have lost its authority , its vigour , and to be frustrated of its end . 4. Thereupon we may infer by the rule of contraries , that the Lord Jesus Christ having in the nature of man born the full penalty , severity , and Curse of the Law , due to the sins of men against the Law , and by his God-head , to which his humane nature wherein he suffered is personally united , gave sufficient value and worth to his sufferings , to make full satisfaction to the Law , to the uttermost , that the Law in its greatest rigour could require : hence it clearly followeth , that Christ established the Law. This was a reall and full acknowledgement of the Authority of the Law ; the wonderful abasement , the grievous sufferings of the Son of God , were signal evidences , infallible demonstrations of the force and authority of the Law ; the Lord of glory appearing in the form of a Servant , to make way for satisfying the Law : he that is the brightness of the Fathers glory , enduring the shame of the Cross , did abundantly witness to the world the Authority of the Law. The Lord Jesus Christ spared not his most precious blood , but freely poured it forth to satisfie the Law , for the sins of his people , and thereby ratified and sealed the Authority of the Law. How should this be improved to stir up poor souls without delay to turn to the Lord , and flee to Christ ? For in as much as the Lord Jesus did both perform perfect obedience to the Law , and bear the full penalty and curse of the Law , and by both these establish the Law ; it sheweth clearly that the Law standeth in full force against all that are out of Christ , they being guilty of sin against the Law , are subject to the Curse of the Law ; for being not found in Christ , they have no part in his perfect righteousness and full satisfaction , and therefore are every moment in danger of the sentence of condemnation denounced by the the Law. It is true that Christ hath fully satisfied the Law : But what doth this help them that remain in their natural estate of impenitency and unbelief ? That full satisfaction which Christ made to the Law , ratifieth the Authority of the Law , and proclaimeth to the world , that the Law spareth none that are under the Law , and so are all that are not in Christ , and so under grace ; and therefore rest not one day in this condition ; sin lieth at the door , he avenger of blood is at thy back , the voice of the Law is , pay that thou owest : It is a groundless plea to say , Christ hath paid all , if thou remainest out of Christ. Secondly , If sin were so exceeding grievous and bitter unto Christ , Oh let it not be sweet and delightful unto thee ! It sin imputed were such an unspeakable torment to the Lord Jesus Christ , What a shame is it for any that pretend to be members of Christ , to make it the matter of their contentment ? Dost thou call thy self a Christian , and canst thou see the Son of God abased for sin , put to an open shame , buffetted , spit upon , crowned with thorns , and sweating drops of blood , exceedingly afflicted in soul , bleeding and dying upon the Cross for sin , and yet canst thou hold up thy head , take a pride in sin , glory in it , despise reproof , gain by it , thrive by it , rise by it , get preferment by it , sport and solace thy se●f with it , and still own the name of a Christian ? What is this but to be an Enemy to the Cross of Christ , harbouring in thy bosom , that Enemy which fastned and nailed him to the Cross ? Thirdly , Here'i 's ground of sound comfort for them that are in Christ , He hath made full satisfaction to the Law , he hath paid the debts of his people , cancelled the bond of the Law , redeemed them from the Curse , the Law can exact no satisfaction from them , he hath fully cleared all accounts , There is therefore now no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the Spirit : But of this somewhat may be spoken upon the next point . The third particular followeth . viz. That the Lord Iesus Christ established the Law by communicating his perfect righteousness to Believers : where , as in the former points there are two Branches . 1. That the perfect righteousness of Christ is communicated to Believers . 2. That hereby the Law is established . Concerning the former , ye heard before of the perfect Righteousness of Christ , who both was a Lamb without spot , knew no sin , and performed compleat obedience to the Law , and also did undergo the punishment and Curse of the Law due to the sins of men and women , and so made full satisfaction to the Law. Now that which is to be cleared is this , That this perfect Righteousness of Christ is communicated to Believers . 2. How it is received by Believers . 3. What are the effects and consequents of the righteousness of Christ thus communicated and received . For the first , 1. The righteousness of Christ is communicated to Believers , not by infusion , but by imputation , not so as to be inherent in them , but so as to be imputed to them ; so as to be accounted theirs ; for he hath made him to be sin for us that knew no sin , that we might be made the righteousness of God in him . As the sins of men were not infused into Christ , so as to be inherent in him , but imputed to him : so the Righteousness of Christ is not infused into Believers , so as to be inherent in them , but is imputed to them and accounted theirs . The satisfaction which Christ hath made to the Law is imputed to them , that is , reckoned to belong unto them , as if they had satisfied the Law in their own persons . So it is said of Abraham , it was imputed unto him for Righteousness . Now it was not written for his sake alone , that it was imputed to him : but for us also to whom it shall be imputed , if we believe on him who raised up Iesus our Lord from the dead . As if a King should pardon a great Malefactour for his Fathers sake , who had done some eminent service to the State , his Fathers deservings might be said to be imputed to him , accounted his , as if they had been his own ; and when a surety payeth anothers debt , the payment is imputed to the debtour , and accounted as done by him , and he is as fully discharged and esteemed out of debt , as if he had paid it with his own mony : so Believers have no Righteousness of their own to satisfie the justice of God , but the Righteousness of Christ is imputed to them , that is accounted theirs ; as if they had been perf●ctly righteous by performing perfect obedience , and making full satisfaction in their own persons to the Law ; and here ye may observe who it is that imputeth the Righteousness of Christ to Believers 2. Of what nature this act of imputation is . 1. It is God that imputeth the Righteousness of Christ to Believers , saith the Apostle . David describeth the blessedness of the man unto whom God imputeth Righteousness without works ; it is God who imputeth Righteousness unto justification , and it properly belongeth to him as the supream Judge ; Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth , Who is he that condemneth , it is Christ that died , yea , rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Here the Apostle seemeth to set before us a representation of the highest Tribunal or Court of Judicature , intimating or supposing the persons indicted , the Accuser , the Judge , the Advocate ; the Persons indicted or arraigned , the Elect of God , true believers : the Accuser , implied in those words Who shall lay any thing to the charge of Gods Elect ? the Judge , God ; it is God that justifieth , the Advocate ▪ Christ who , first died , and so made satisfaction for the sins of his people . 2. Rose again , and by this his deliverance , out of the grave the prison of Death , made it evident that their debts were fully discharged . 3. He is at the right hand of God , which is a sure argument that he is highly in the Judges favour . 4. He improveth his interest in the Judge , by making intercession for his people , presenting his merit and Righteousness to his Father , to be imputed to them , and accounted theirs , and therein pleading his satisfaction , made in their stead , for their pardon and justification . But the thing for which I bring this place at the present is , to shew that it is God who imputeth the righteousness of Christ to Believers , it is he that justifieth , God is the efficient cause , the Authour of the imputation of Christ his righteousness to his people , and so of their justification , It is one God which shall justifie the circumcision by faith , and the uncircumcision through faith , scil . all sincere Believers , whether Israelites or Gentiles . Now the works of God toward the Creatures , are the works of all the three persons of the God-head , Father , Son , and holy Ghost , and therefore Christ , as he is Mediator between God and man , presented his righteousness unto God , to be imputed to his people for their justification ; as he is God , he imputeth his righteousness , merit and satisfaction to them , and justifieth them . 2. Consider of what nature this act of imputation is , whether it be an act of Justice or of Grace . I conceive this Act of God , imputing the Righteousness of Christ to his people , is an act of grace or free favour , & undeserved love ; Being justified freely by his grace , through the Redemption that is in Christ Iesus , whom God hath set forth to be a propitiation through Faith in his blood . It is said Believers are justified freely : and then again , by his grace , the latter explaining the former ; freely , that is , by his grace and free favour : for though the Righteousness and satisfaction of Christ is of infinite merit and worth ; yet 1. God the Father by a pure Act of Grace , gave his Son to dye for sinners : so it is said here , whom God hath set forth to be a propitiation through faith in his blood : herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins . 2. Christ , as he was man , was freely chosen of God for this purpose ; so God saith concerning him , Behold my servant whom I have chosen : The man Christ Jesus was freely chosen of God to become one person with the Son of God ; the Son of Mary did not merit to be personally united to the Son of God , but was freely chosen of God , to be exalted to this incomprehensible dignity , glory and Majesty , far above all other creatures , Angels and men , and from this personal union to which he was freely chosen , proceedeth the greatness and all-sufficiency of his merit . 3. God in his Law hath denounced the penalty of death , the Curse , everlasting destruction , against every one that was guilty of sin against the Law , and he was not bound to accept of satisfaction at the hand of another in their stead , nor to hold them discharged of the guilt of their sins , upon the account of anothers sufferings for sin , and therefore it was an Act of meer grace in God , to accept of Christ his satisfaction in behalf of sinners , and to impute his righteousness to them , and to account it theirs for their justification . And so it was according to the Covenant and Agreement which God the Father freely made with Christ , according to which agreement , Believers are given to Christ : so he saith to his Father , I pray for them which thou hast given me , for they are thine : Behold I and the children which God hath given me , those lost sinners whom God gave to Christ , as Mediatour and Redeemer , to save them by his death and satisfaction : to them God the Father , by his grace , that is , freely imputeth the Righteousness of Christ , & accounteth it theirs , accepting them as righteous through him . Secondly , Observe how the Righteousness of Christ is received by believers , that is , by faith unfeigned : the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , even the righteousness of God which is by faith of Jesus Christ unto all , and upon all that beleive the Righteousness whereby Believers are justified , is the Righteousness of God ; it is such a Righteousness as God hath revealed ; as he hath appointed for this end ; as he approveth and accepteth ; such a Righteousness as he giveth to Believers , this Righteousness is received and applied by the faith of Jesus Christ : not by the faith which Christ hath , but by the faith which Believers have in Christ , not by the faith whereby Christ believeth , but by the faith whereby men believe in Christ. Believers being united to Christ by the spirit on the one side , and by faith on the other . God imputeth the Righteousness of Christ unto them , and they receive and apply it to themselves by faith : So in that conclusion of the Apostle , Therefore we conclude that a man is justified by faith without the works of the Law. In these and many other places , where faith is said to justifie , Divines understand it to be meant not meritoriously ; for so Christ justifieth by his merit , procuring justification for sinners : not by way of efficiency , for so God justifieth , as the Author of justification , as the Judge , imputing Christ his righteousness to Believers , and so justifying them : not materially , for so the righteousness of Christ justifieth , as the matter of justification : not formally , for that is by way of imputation , but faith justifieth . 1. Objective , not by force of its own Act of believing , but by vertue of its Object , which it apprehendeth , scil . Christ his righteousness . 2. Instrumentally , Faith justifieth by applying the righteousness of Christ to the Believing soul , whereby it is justified . 3. Observe the effects , or Consequents of the righteousness of Christ thus imputed of God , and received by faith , they are delivered from the guilt of sin , Blessed are they whose iniquities are forgiven , and whose sins are covered . Blessed is the man to whom the Lord will not impute sin . Christ his righteousness is accounted theirs , and so their own sins are no longer accounted theirs , and so they are free from condemnation . There is now therefore no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the spirit . They are accepted as righteous in the sight of God , because the perfect righteousness of Christ is imputed to them , who perfectly obeyed the Law ▪ and fully suffered the penalty of the Law , hereby also they have an interest in everlasting life and salvation , Whom he justifieth , them he also glorified . Again , a constant consequent of the righteousness of Christ communicated and imputed to Believers , for their justification is regeneration , conversion , sanctification ; for the same faith which applieth the Righteousness of Christ to Believers for the forgiveness of sin , and for their justification , doth unite them to Christ , so that they partake of his spirit and sanctifying graces . The second Branch of the point is , That the Lord Iesus Christ by communicating his perfect Righteousness to Believers doth establish the Law. This clearly followeth upon those things which have been spoken , for in as much as the Lord Jesus Christ performed obedience to the Law , and suffered the full penalty of the Law , and then communicated his perfect Righteousness to Believers , making them one with himself , uniting himself to them by his spirit , and uniting them to himself by faith , that so himself and his perfect Righteousness might become theirs , and that hereby they might be justified and accepted as righteous in the sight of God. This was an effectual declaration , a real acknowledgment of the force and Authority of the Law : for hereby he witnessed that the Law was such an authentical and indispensable rule of righteousness , that none could be justified and accepted as righteous in the sight of God the supream Lawgiver and Judge , but by such a Righteousness as was fully answerable to the Rule of the Law , and therefore because in this corrupt state of Nature , wherein all mankind are , since the fall , no man could have performed perfect obedience to the Law in his own person , but all must have lain under the sentence of condemnation , and utterly perished . The Lord Christ having taken upon him the Name of Jesus , and the office of a Saviour and Redeemer , to save his people from their sins , yet would not save them in an illegal and irregular way , not by his royal prerogative without respect to the Law , but by fulfilling the Righteousness of the Law in his own person , and then communicating his perfect righteousness to them , investing them with it , cloathing them with this spotless and glorious robe of his Righteousness . On the other side , the contrary doctrine of justification by the works of the Law , teaching that men might be delivered from Condemnation , and approve themselves as righteous in the sight of God , by their own inherent holiness and works performed by them in obedience to the Law , did deny the force , the vigour and Authority of the Law , because the holiness and performances of the best of them did fall far short of the perfection of the Law. Now to say that men may be justified by the works of the Law , whose works did not answer the righteousness required in the Law , was to declare the Law to be void , to have lost its power , to condemn the transgressours , of the Law. But Christ having fulfilled the righteousness of the Law , and born the full punishment of it , and communicated his righteousness to Believers ; hath dearly and abundantly ratified the Authority of the Law , and so as the Apostle saith , Christ is the end of the Law for righteousness to every one that believeth . The Law attaineth its end in Christ , because He hath fully answered and satisfied the Law , and communicateth his perfect righteousness to his people , that they might be justified and saved without the least prejudice to the Authority of the Law. The use of this may be , to stir up Believers exceedingly to admire and magnifie the Lord Iesus Christ , who being very God , the supream Law-giver , from whom the Law received all its force and Authority , was pleased by a voluntary Act of his love to become man and so to be made under the Law ; to subject himself to the Authority and power of the Law , to perform perfect obedience to the Law , and to bear the Curse of it , and then as it were to make over , and communicate to poor guilty condemned sinners , this his perfect righteousness for their justification and salvation ; and therefore the Apostle prayed thus for Believers that Christ may dwell in their hearts by faith , That ye being rooted and grounded in love , may be able to comprehend with all Saints , what is the breadth , and length , and depth , and height , and to know the love of Christ which passeth knowledge . It is an height and depth which Creatures cannot reach , a breadth and length which they cannot measure , but those that have interest in Christ , and his perfect righteousness , should labour to view and surveigh it diligently , that they may see into it more and more , and advance and magnifie the Lord Jesus Christ , who is Iehovah their Righteousness . Secondly , This may take down the natural pride of mens hearts , the best of Adams posterity except Christ alone , would have been accursed and condemned wretches , had they not been justified and saved by a borrowed Righteousness , by the Righteousness of another , even of Christ , communicated and imputed to them , and accounted theirs , Where is boasting then ? it is excluded : By what Law ? of works ? nay , but by the Law of faith , that is , by the doctrine of the Gospel , which declareth that the only way for men to escape condemnation , and to appear righteous before God , is to become poor in spirit , and as wretched , guilty , lost creatures , to go out of themselves , and renounce all hope and confidence in themselves , and all their own abilities , duties , and performances , and to flee to Christ alone , that they may be justified by his righteousness , and accepted of God in him , to come as poor naked wretches , that have never a rag of their own to cover their shame , and to beg of Christ white rayment , the spotless covering of his righteousness : this doctrine excludeth boasting , and confoundeth pride , if there be any thing for which thy heart is apt to be lifted up , either to think highly of thy self , or to despise others , remember that if thou art an unbeliever , thou standest guilty , and condemned before the Lord , and so hast cause instead of exalting thy self to be exceedingly abased , and to be restless , until thou be delivered from condemnation , and hast obtained pardon and justification through the righteousness of Christ : If thou art a true believer , remember thou art justified by a righteousness which was never wrought by thee in any part , but wholly and only by the Lord Jesus Christ , and out of the riches of grace and mercy , communicated and imputed to thee , whereof thou wast as unworthy as any of them that lye under the sentence of condemnation ; Hast thou not then a double cause of humiliation ? 1. Because of thine own guiltiness and unworthiness in thy self . 2. Because so rich a favour was freely bestowed upon thee ; for the greater the gift is which is bestowed upon unworthy persons , the more cause have they to be low in their own eyes , the bounty of the giver , and greatness of the gift , casteth shame upon the unworthiness of the receiver . Thirdly , This may encourage the worst of men and women , the chief of sinners , to come to Christ , and to turn to the Lord. Here is a perfect Righteousness , a full Satisfaction , here is a Saviour and Mediator between God and man , the man Christ Jesus , who hath performed perfect obedience to the Law , and suffered the punishment of the Law due to the greatest sinners , for the greatest sins : and therefore as was noted before , he is called Iehovah our Righteousness ; for though Believers are not justified by the essential Righteousness of Christ , as God ; yet I conceive the infinite worth of the infinite Iehovah , God the Son , raiseth that righteousness which he hath wrought for sinners , to such an unspeakable value , as is sufficient for the sins of the whole world : How inexcusable then is their neglect , who rather lye in their sins , then seek to Christ ? And on the other side , what a door of hope is opened to them who are discouraged through the greatness of their sins ; What can hinder thee from receiving pardon and obtaining full forgiveness ? Not the greatness of sin , for Christ hath done and suffered that which is abundantly sufficient to answer all , nothing can hinder thee but an impenitent and unbelieving heart . Fourthly , Let Christians be stirred up exceedingly to labour after truth of faith , and strength of faith ; for as the Righteousness of Christ is that for which Believers are accepted as righteous with God : so saith is that grace whereby it is applied to the soul , the Father of the distressed child cryed out and said with tears , Lord I believe , help mine unbelief : and the Apostles said unto the Lord , Increase our Faith. Pray earnestly for faith , and for strength and increase of Faith , that ye may be established in the faith , and confirmed in the assurance of your interest in Christ , and his perfect righteousness : this is the Sheild which quenched the fiery darts of the Devil . What may Christians expect , that the Devil should rather aim at , than the destroying or weakning of their faith , to divide them from Christ , to dissolve the marriage bond between him and them , to strip them of their wedding garment , the robe of Christ's Righteousness ? And what should Christians endeavour more than the strengthning of their faith ? Fifthly , Let all that are in Christ , justified by the Righteousness of Christ , labour to walk as becometh those that are partakers of so rich a blessing . This was one great end of Christ his coming into the world , and performing this glorious work of Redemption , that he would grant unto us , That we being delivered out of the hand of our Enemies , might serve him without fear , in holiness and righteousness before him all the days of our life : and therefore the Apostle having spoken at large of this doctrine of justification by faith in Christ his Righteousness , exhorteth Believers thus , I beseech you therefore Brethren by the mercies of God , that ye present your bodies as a Sacrifice , living , holy , acceptable unto God , &c. of him are ye in Christ Iesus , who of God is made unto us , wisdom , righteousness , and sanctification , and redemption : those to whom Christ is made righteousness for their justification , to them he is made sanctification , conforming them to himself in holiness . Justification and Sanctification are , 1. Distinct. 2. Unseparable , neither to be confounded together , nor separated from each other : They are distinct , Sanctification is no cause nor part of justification . No man is justified for his holiness , but only for the righteousness of Christ. On the other side , sanctification and holiness is unseparably joyned with justification ; whosoever is justified is also sanctified , when sin is forgiven , it is also mortified . Do not flatter your selves with a perswasion of the pardon of your sins , and the justification of your persons , while ye want the beginning of sanctification . Saith the Apostle , Ye are washed , ye are sanctified , ye are justified in the name of the Lord Iesus , and by the spirit of our God. All that are washed from the guilt of sin in the name of Christ , and by the virtue of his blood , being made partakers of righteousness unto justification , are also washed by his sanctifying spirit and grace , from the filth and pollution of sin , and made partakers of his holiness . In the next place , we have the fourth particular , That the Lord Iesus Christ established the Law , by making it a rule of obedience to his people . 1. Christ made the Law a rule of obedience to his people . 2. Hereby he established the Law ▪ 1. Concerning the former , the Lord Christ saith , Think not that I am come to destroy the Law and the Prophets , I am not come to destroy , but to fulfill ; for verily I say unto you , till Heaven and Earth pass , one jot or one tittle shall in no wise pass from the Law till all be fulfilled , the Law is established as a perpetual rule to direct Christians in the ordering of themselves , all the powers of their souls , affections of their hearts , their thoughts , words , and actions ; and therefore Christ himself in divers passages following , presseth , not only the outward but also the inward observation of the Law , a certain man asked Christ this question , Which is the great Commandment in the Law ? Iesus said unto him , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind : This is the first and great Commandment , and the second is like unto it , Thou shalt love thy Neighbour as thy self : on these two Commandments hang all the Law and the Prophets . I conceive the Lord Christ in this answer doth clearly confirm the Law , as a Rule of obedience by his Authority . 1. He doth as it were open the bowels of the Law , and discover the soul and spirit of it , shewing that it consisteth in two things , 1. Intire , and perfect love to God. 2. As subordinate hereunto , sincere love to our Neighbour . 1. Because all things commanded in the Law are , either love to God and man , or such things as love supposeth , as the knowledge of God , or such affections , thoughts , words , actions ▪ as accompany or flow from love . 2. All sins of omission or commission towards God or man , are either want of love , or such as proceed from the want of love . Now in that Christ doth so highly extol these two Commandments which comprehend the substance of the Law , he established the Law as a rule of obedience for his people . Secondly , In this speech , he had respect , not only to the ten Commandments delivered Exod. 20. but also to the doctrine of the Prophets throughout the old Testament , saying , On these two , &c. The Prophets opening and enlarging in particulars , what is generally comprized in the ten Commandments : and if we compare this with what we had before , where he saith , he came to fulfill the Law and the Prophets ; we may gather , that he established the Law delivered by Moses , and expounded by the Prophets , as a Rule of obedience to his people . Again , how frequently doth the spirit of Christ in his Apostles establish the Law , as a rule of obedience for his people . What are those things which the Apostles by the Authority of Christ and his Name , require of Christians but things commanded in the Law ? And what are those sins which they call upon Christians to shun , but sins forbidden in the Law ? Let Love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. What multitudes of instances might be given in this kind , and therefore saith the Apostle , The end of the Commandments is Charity out of a pure heart , and of a good Conscience , and of faith unfeigned . These are things required in the Law. The grace of God which bringeth salvation to all men , hath appeared , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world . The Gospel and word of grace which Christ hath revealed to the world , and confirmed by his death , teacheth those things which are the substance of the Law ; and therefore Christ hath established the Law , for a Rule by which his people are to act and walk , As he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy for I am holy . The spirit of Christ in the Apostle , alledgeth the very word of the Law as ratified by the Authority of Christ , as a rule of holiness to which his people must conform their hearts and lives . But it may be Objected , that divers passages of the new Testament make against this , such as these , The Law is not made for a righteous man , but for the lawless and disobedient . And the Apostle saith to them that are in Christ , Ye are not under the Law , but under grace . God sent forth his Son made of a woman , made under the Law , to redeem them that are under the Law. Fo Answer to thes● things , consider , That the Law may be considered two wayes . 1. As a Covenant of works , severely requiring full and exact obedience and perfect righteousness upon pain of the Curse : and so Believers being in Christ , are not under the Law but under grace . The Lord hath reconciled them to himself in Christ , received them into a Covenant of grace , discharged them of the curse of the Law , and sentence of condemnation , justified and accepted them as righteous through the righteousness of Christ , given them access to his mercy seat , so that the Law is not made for a righteous man , as a covenant of works . Believers are not to be judged according to the rigour and severity of the Law , nor subject to the curse or condemnation of the Law , and therefore the Apostle saith , Christ hath redeemed us from the Curse of the Law , being made a Curse for us : but the lawless and disobedient natural persons , being out of Christ , and standing upon their own bottom , and so being to answer the justice of God upon their own account , are under the Law as a Covenant of works , and subject to the malediction , Curse and condemnation of the Law. Secondly , The Law may be considered as a Rule of life , as a direction to true Believers , guiding them in the wayes of God , teaching them how they ought to walk and to please God , how to walk answerably to his saving mercies , and spiritual blessings communicated to them in Christ : and in this regard the Law is established by Christ , for the use of his people ; and so I conceive in this sense , the Law is so far from being a Covenant of works , that it becometh a part of the Covenant of grace , or a Rule subservient to the Gospel . So the Apostle telleth the believing Thessalonians , Ye know what Commandments we gave you by the Lord Iesus , the Commandments which he delivered to them were given by the Lord Jesus , in the Name of the Lord Jesus Christ , by vertue of his Authority and Commission received from him ? Now what Commandments were these ? Even the same that are delivered in the Law , in some of which the Apostle giveth instance : First in general , This is the will of God , even your sanctification , that ye should be sanctified , and so conformed to the Law of God in all things . Then in special , That every one of you should know how to possess his vessel in sanctification and honour , not in the lusts of Concupiscence , &c. In a word , the Law is of use both unto them that are out of Christ , and to them that are in Christ : To the former it discovereth the contrariety of their Natures , hearts , and lives , to the mind and will of God , their utter disability to fulfill the Law , and thereupon makes known unto them their woful estate , that they lye open to the wrath and Curse of God , and the danger of everlasting condemnation : and so the Law may be of use : 1. To take down the natural pride that is in men and women , to cause them to see their own vileness and lost condition , to renounce all confidence in their own imaginary righteousness , to abase themselves to the dust before the Lord , For by the Law is the knowledge of sin . Secondly , The Law may be of use to such , to drive them out of themselves , to seek after the remedy , to cause them to flee to Christ , that they may be washed in his blood from all their sins , justified by his perfect righteousness , and so redeemed from the Curse of the Law , and delivered from the wrath to come . 2. To true Believers the Law may be useful . 1. To humble them , and make them poor in spirit , and low in their own eyes . And that , 1. In respect of their state by Nature . 2. In respect of their present condition , now that they are renewed by grace . In the former respect , they may see in the glass of the pure and holy Law of God , the woful deformities and blemishes of their souls , as they were of themselves , their numberless omissions and commissions , and being inlightned by the spirit of Christ , these things are the more manifest to them . Secondly , In respect of their present condition , as they are renewed by grace though they have the spirit of Christ conforming them in some degree to the Law , yet by comparing both the frame of their souls , and their thoughts , words , actings , conversations , with the pure and spiritual Law of God ; they find themselves far short of the mark , and that they need daily renewed acts of grace and free pardon from the mercy seat . Secondly , The Law is of use to direct them , to shew them what frame of spirit , what wayes are pleasing to the Lord , who is the Law-giver , and Author of the Law. 3. The Law is useful to Believers , to quicken them and stir them up more and more , to purge themselves from all filthiness of flesh and spirit , to cleanse their hearts from those corruptions which are contrary to the Law , and to labour after an increase and growth in all holy and sanctifying graces , and to strive after farther perfection , saith the Apostle , Brethren , I count not my self to have apprehended , but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before , I press toward the mark for the prize of the high calling of God in Christ Iesus . It seemeth the Apostle , notwithstanding that great measure of the spirit of Christ , which he had received , and the great improvement made of his Talents , the eminent services done to the Church , yet looked upon the mark , as being far before him , a great way beyond him , that is , that he was far short of the perfection of holiness and righteousness which the Law required , and therefore he did reach forth and press forward with all his might . When the best Christians find how far they fall short of that height of perfection which the Law calleth for , scil . to love the Lord their God with all the heart , and all the mind , and all the soul , and all the might , &c. May not this be a powerful motive to quicken them , to use all holy endeavours for the perfecting of holiness in the fear of God ? Secondly , The Lord Christ , by making the Law a rule of life and holy obedience for his people hath established the Law. It is true he hath redeemed sincere Believers from the Curse of the Law , but that was done without the least prejudice to the force and authority of the Law , because himself did bear the Curse in his own person , and so he did both save his people from the Curse of the Law , and yet fully satisfie the Law , but herein did Christ put an high degree of honour upon the Law , that though he had made full satisfaction to the Law , in behalf of his people , yet he will have the Law to remain as a Directory and Rule of holiness and righteousness for those that are appointed hei●s of salvation . He hath made the Law a Rule for the ordering of his Royal family , of his spiritual Kingdom . The Lord Christ hath exalted the Law to a great height of dignity , in that himself being the Law-giver , and having united Believers to himself by his spirit , and ruling in their hearts by his grace , yet requireth them to attend to the Law as the Rule by which they should regulate and order their hearts and wayes . The use of this may be , first to shew the errour of those who seem to deny the use of the Law for Believers in any kind , as if they were to bring them in Bondage under a Covenant of works . How usual is it with men to mistake the meaning of the holy Scripture , and in special to take those things as absolutely meant , which are to be understood only in some respect . So in this case , because the Scripture sheweth that Christians are not under the Law , therefore they seem to say , they have nothing to do with the Law , and that the Law hath not any thing to do with them : but though they are free from the Curse of the Law , yet the Law is still of great use to them , to guide them in such a course of holy obedience wherein they are to glorifie God , and to walk worthy of the Lord to all pleasing . The Apostle I conceive speaketh of such licentious libertines , and Antinomian teachers , who when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them that live in errour , while they promise them liberty , they themselves are yet servants of corruption ; for of whom a man is overcome , of the same he is brought in bondage . Is it not common with many to complain of bondage under the Law , who on the other side remain in a miserable bondage under their lusts ? Secondly , This may open the eyes of those self-deceivers , who pretend faith in Christ , as if their sins were pardoned through his satisfaction , and their persons justified by his righteousness without the works of the Law , and thereupon sin securely , not caring to order their hearts and waye● according to the Law , nor to make it the rule of their lives : The Apostle notably sheweth the folly of such , for having proved that Believers are freely pardoned and justified by the righteousness of Christ , without any consideration of their own works done in obedience to the Law , insomuch that he saith , Where sin abounded , grace did much more abound : whereas sin abounded in men , the grace and free love of God did much more abound , and gloriously manifest it self through Christ towards Believers , in pardoning their sins , and accepting them as righteous ; thereupon he proposeth a question or Objection , What shall I say then ? Shall we continue in sin that grace may abound ? as if some licentious person turning the grace of God into laciviousness , should say , if our best works be of no force or weight at all towards our justification on the one side , and the grace of God on the other side , be gloriously illustrated by occasion of our sins , why should we fear to sin against the Law , or be careful to walk according to that Rule . The Apostle answereth by way of detestation , God forbid ; or , let it not be : Let not so vile a thought enter into the heart of any Christian . Secondly , By way of confutation , How shall we that are dead to sin , live any longer therein ? know we not that so many of us as were baptized into Jesus Christ , were Baptized into his death ; therefore we are buried with him by Baptisme into his death , that like as Christ was raised up from the de●d by the glory of the Father ; even so we also should walk in newness of life , as if he had said , they that are justified by the righteousness of Christ applied by faith , are by the same faith united unto Christ , and therefore dead to sin , as Christ died for sin ; and raised to newness of life , as Christ rose from the dead ; the spirit of Christ thus manifesting the vertue of Christ his death , and the power of his Resurrection in them , and so leading them in the way of holy obedience according to the rule of the Law. They therefore that fancy to themselves pardon of sin , justification , and salvation through faith in Christ , and give up themselves to walk according to their own lusts , and not according to the Law of God , do highly dishonour Christ , and delude their own souls ; for the Apostle Peter speaking of him , And him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins . The Lord Jesus Christ is exalted to be both a Prince and a Saviour , to rule and to save as a Prince , to give repentance whereby men and women are subjected to his government , and to his holy Law ; and as a Saviour to procure for them forgiveness of sin and justification . They then who would have their sins pardoned through Christ , but not their souls subjected to the will and Law of Christ , they would have but an half Christ ; they would have Christ the Saviour , but not Christ the Prince ; and this is the way to have no Christ at all , no portion nor interest in Christ. I beseech you therefore as you love your souls , take heed of this soul deceiving fancy ; and as you desire Christ for your Saviour , so obey Him as your Prince , according to his holy Law , which He hath established as a Rule of life for his People . FINIS . Texts of Scripture Explained occasionally . 2 Thes. 2. 1 , 2 , 3. page 10. Rom. 7. 18. p. 16. Revel . 8. 13. p. 50. 1 King. 18. 40. p. 59. Mat. 13. 22 , 30. p. 61. Acts 7. 37. p. 83. Joh. 4. 19 , 20 , 21. p. 83. Gen. 22. 18. p. 91. Lev. 1. 4. p. 105. 2 King. 3. 20. p. 108. Dan. 9. 21. p. 108. Heb. 10. 5 , 6 , 7. p. 115. 1 Cor. 9. 13 , 14. p. 119. 1 Cor. 10. 18. p. 126. 2 Cor. 2. 4. p. 147. 1 Cor. 6. 18 , 19. p. 148. Num. 23. 5. p. 158. Rom. 1. 19. p. 179. Rom. 5. 13 , 14. p. 188. Amos 2. 4 , 5. p. 191 , 192 , 193. Gal. 5. 4. p. 209. James 2. 24. p. 210. 1 John 3. 8. p. 227 , &c. Luke 9. 30 , 31. p. 233 , 234. John. 1. 1 , 2 , 3. p. 234 , 235. Mat. 22. 35 , to 40. p. 261 , 262. Notes, typically marginal, from the original text Notes for div A50402-e1400 2 Pet. 3. 15. Rom. 1. 17. Parts of the words . Doctr. 1. Rom. 3. 1 , 2. Ro. 3. 5 , 6 , 7 , 8. Rom. 6. 1. &c. ver . 14. The General Reason of the point . 1 Joh. 4. 5 , 6 ▪ Particular Reasons . Joh. 1. 5. Eph. 7. 8. Col. 3. 9 , 10. Mat. 22. 23 , & 29. &c. Ignorance greater or less and whence . 1 Thes. 4. 15 , 16 , 17. 2 Thes. 2. 1 , 2 , 3. Luk. 13. 3. Joh. 3. 3. Heb. 12. 14. Prejudicate opinion , the cause of perverting the truth through Ignorance . Rom. 10. 3. 2. Reason of the Point . Tit. 2. 11 , ●2 . 3. Reason of the Point . 4th Reason of the Point . Mat. 16. 24. 5th , Reason of the Point . 〈◊〉 16. 14. 〈…〉 1. Use of the the first Doctr. Rom. 7. 18. Act. 13. 46 ▪ 2 Cor. 2. 16. Rom. 7. 5 , 1 Pet. 2. 8. ver . 12 , 13. Use 2 , 2 Thes. 2. 12. Use 3. Two Questions Answered . Answ. to 1. Some of note for profession unsound at heart . 1 Joh. 2. 18 , 19. 2. Answ. to 1. Query . Some err because their knowledge is but in part . 3. Answ. to 1. Quaere . God permits it to teach us how to esteem men . Gal. 1. 8. Answ. to 2. Query . Carnal persons may be constant to some truths , and whence . 1. Answ. From Natural quickness of judgment . 2. Answ. From affectation of a seeming constancy . 3 Answ. Satan 〈◊〉 sure of them a●other way . 4. Ans Hoped advantage from those that hold the truth . 5. Answ. From their indifferency to opinions in Religion which keeps them from New ones . Act. ●8 . 15. & 25 , 18 , 19. Notes for div A50402-e3610 2. Doct. Gracious hearts abhor opinions which oppose the truth of God. Proof . 1. From examples . Of M●ses . Num. 31. 3 , 7 , 8 , 14 , 15. ver . 1 , 2. of Elijah . 1 King 18. 40. of Micaiah . & Ch. 22. 23. of Ieremiah . Jer. 28. 15 , 16. & 29. 21 , 22. ver . 31 , 32. of Iohn Baptist. Mat. 3. 7. & 15. 6 , 7. of our blessed Lord. Mat. 16. 12. Mat. 23. Joh. 10 8. of St. Peter . 2 Pet. 2. of St. Iude. Jud. 11. 1 Joh. 2. 19 , & 4. 1. 2 Joh. 7. 10 , 11. Rev. 2. 6. & 14 , 15 , 16. ver . 20. of St. Paul. Rom. 16. 17 , 18 1 Cor. 15. 2 Cor. 11. 13 , 14 , 15. Gal. 1. 8 , 9 Gal. 3. 1. & 5. 12. Phil. 3. 2. Col. 2. 4. 8 , 18. 2 Thes. 2. 1 Tim. 1. 19. 20. 1 Tim. 4. 1 , 2. 2 Tim. 2. 17. 2 Tim. 3. 1. ver . 6. ver . 13. & 43 , 4. Tit. 1. 10. 11. & 3. 10. 11. Heb. 13. 9. 10. 2. Proof of the Doctr. by Argument . 1. Reason from the glory of God wronged , &c. Joh. 7. 28. Tit. 1. 2. Joh. 14. 6. & ver . 17. 1 Cor. 15. 15. 2. Reason . Godly have an Antipathy to Heresies . Joh. 10. 5. 1. From the New birth . Jam. 1. 18. 1 Joh. 3. 19. 2. They are Children of the God of truth ▪ Reason 3. Errours destructive to Souls . 4. Reason . Spreading nature of Errors 5. Reason . Errors apt to overtop Truth and how . 6. Reason . heresies spread speedily . Job 1. 7. 7. Reason . Errors withdraw Souls from the means of grace 8. Reason . Errours devides the Church . 1 Cor. 12. 27. Eph. 5. 23. & 4. 3 , 4 , 5 , 6. Rom. 16. 17. Act. 15. 1 , 2. ver . 7 , 24. Phil 3. 2. Beza . Caution 1. Eph. 4. 14. 15. Prov. 23. 23. Jude 3. 4. 2 Tim. 1. 13 , 14 , 15. Tit. 1. 9 , 10 , 11 , 13. Joh. 7. 41 , 42 , 43. & 10. 19 , 20 , 21. Mat. 10. 24 , 25 , 26. Luk ▪ 12. 51. Divisions from Satans malice . Mans frowardness . Act. 14. 1 , 2 , 3 , 4 , 5. 1. Use. Rev. 8. 13. Rev. 9. 1. Rom. 9. 1 , 2 , 3. Gal. 4. 19. Psal. 119. 158. Vse 2. 1. Obj. 1. Plea for tolerating all &c. Answered . ●um . 6. 12. 3. Ex. 22. 28 , 29. 2. Answer . 3. Answ. Answ. 4. Jud. 22 , 23. 2. Obj. 3. Obj. Answ. Col. 3. 16. 25. 4. Obj. Answ. Obj. 5. Luk. 1. 32 , 33. Answ. 1 King. 18. 40. 2 King 16. 24 , 25 , &c. 30. Obj. 6. Answ. Lev. 24. 16. Ob. 7. out of Mat. 13 ▪ 22 , 30. Answ. v. 41. Vse 3. Notes for div A50402-e7860 Doct. 3. Complicated falshood charged sometimes on truth and the preachers of it . Mat. 5. 17. & Mat. 9. 34. See Luk. 23. 2. with Mat 22. 21 Joh. 8. 13. Act. 16. 20 , 21. & 17. 6. Rom. 13. Tit. 3. 1. 1. Reason of the Point . Act. 17. 18. 2 Cor. 1. 13. Reason 2. From Credu●ity . Act. 19. 32 , 33. Reason 3. From malice . Act. 24. 5 , 6. Act. 6 : 9 , 10 , 11 Vse 1. Eccles. 1. 9. Notes for div A50402-e8880 Doct. 4. Faith establisheth the Ceremonial Law. And how this is to be understood . Sect. 1. Sect. 2. Sect. 3. 1. Law of Ceremonies instituted of God , and to what end . Gen. 17 : 9 , 10 : Exod , 12. 1 , &c. & 24 , 25. Heb. 8. 5. Heb. 10. 8 , 9 , 10. Mat. 27. Instituted Ceremonies are of four sorts . 1. Sacraments . 1. Circumcision . It s use . 2. Passeover . 2. Sacrifices , which were of four kinds . Vid. Cap. 5 ▪ 3. Sacred persons and things 4. Sacred observances . Sect. 2. Ceremonies misunderstood by the Iews . 1. Many had very little knowledge of their mystical signification . 2. They rested in the outward work done . 3. They had more care to observe these than the moral Law. Isa. 1. Joh. 18. 28 , 29 , 38. ch . 19. 4. ver . 13. 4. They rested on it as Righteousness to Justification . Act. 15. 1. Gal. 5. 3 , 4. 5. They thought these should be perpetuated to the ●●d of the world . Act. 6. 13 , 14. Sect. 3. How faith doth establish the Law of Ceremonies . 1. Negatively not continuing he●m . Act. 7. 37. Joh. 4. 19 , 20. 21. ver . 25. 26. 2. Affirmatively . 1. shewing how Ceremonies attain'd their proper end . 1. Leading to Christ. 2. Shewing that they were not empty appearances , but Types of great things . 3. Illustrating by them it self , and the great Mystery of Christ. Vse 1. Sect. 1. 1. Circumcision instituted . Gen. 17. 10 , 11. Deut. 10. 16. and what it signified . Rom. 2. 29 ▪ Rom. 4. 11. Gen. 7. 17. Rom. 5. 10. Gen. 12. 2 , 3. Gen. 22. 18. Rom. 4. 3 , 11. Cor. 4. 11. Col. 2. 10 , 11 , 12. Sect. 2. 2. Passeover instituted . Ex. 12. 3 , &c. ver . 12 , 13. The mystical signification of the Passeover . 1. Purity and perfection of Christ. Joh. 1. 29 , 30. 1 Cor. 5. 7. 1 Pet. 1. 18 , 19. Humane Nature of Christ. Christs being set apart for this work . ver . 20. Sprinkling of the blood of Christ for salvation . 1. Use of the Mystical part of the Passeover . Keep the spiritual Passeover with actual and lively faith . Joh. 8. 36. Vse 2. Admire and be thankful to God. Vse 3. Imitate Christ in his spotless life and nature . 1 Joh. 3. 3. Vse 4. Get an unfeigned faith . Vse 5. Keep the Passover always but especially at the Lords Supper , with love and sincerity . 1 Cor. 5. 8. Mat. 16. 6. 12. Luk. 12. 1. Vse 6. Keep it more and more towards perfection . Vse 7. Be ever waiting ready for the Lord. Luk. 22. 35 , 36. 1 Pet. 1. 13. Vse 8. Feed on the Lamb of God with godly sorrow . Zach. 10. 12. Ult. Improved as a pledge of our Redemption . Lev. 23. 5. 6 , &c. 10 , 11. 1 Cor. 15. 20. Notes for div A50402-e12450 Of the second Sacrifices and their meaning . What kind of Beasts and used in Sacrices . Clean and Meek . Mat. 11. 29. Act. 8. 32. Phil. 1. 2 , 6 , 7 , 8. None that are unclean or cruel , used . Rev. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 13. Sect. 1. Special consideration of burntofferings . Lev. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of it 1. in its ascension . 2. The offerer laid his hand on the head thereof . ver . 4. 3. The Bullock to be killed and the blood poured out . Isa. 53. 7 , 8 , 9 , 10 , 12. Dan. 9. 26. Vse 1. Heb. 9. 22. Vse 2. Heb. 10. 4. Vse 3. Act. 20. 28. 1 Joh. 1. 7. Vse 4. Rom. 12. 1. Numb . 28. 3. 2 King. 3. 20. Dan. 9. 21. Sect. 2. Sin offering considered , opened and applied . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 4. 3. It s name . 2 Cor. 5. 21. Vse 1. Condescension of Christ. 2. Baseness of sin . 3. Humiliation of our selves . 2 Sam. 24. 12 ▪ Job 42. 6. 2. The manner of sprinkling the blood of it . Lev. 4. 6. Seven times before the Lord , or before the Vail . Heb. 10. 19 , 20 , 21 , 22. 3. Sprinkled on the horns of the Altar . Lev. 4. 7. its meaning . 4. Fat of &c. Sin-offering to be burnt . It s meaning . Lev. 4. 8 , 9 , 10 , Isa. 6. 10. Isa. 4. 3 , 4. 5. The sin-offering carried out of the Camp , and its meaning . Lev. 4. 11 , 12. without the City after they are setled . Heb. 13. 11 , 12. Joh. 19. 17. Vse 1. Vse 2. Heb. 13. 13. ver . 14. Heb. 4. 1. Heb. 13. 19. Sect. 3. Meat-offerings considered . Their name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 2. 1. Of what matter fine flower . Of the signification . Heb. 10. 5 , 6 , 7. Signification . Isa. 66. 20. Rom. 15. 16. Vse 1. Pray for success of the Gospel . Oyle to be added , a Part of the meat offering . It s meaning . Heb. 1. 9. Joh. 1. 14 , 16. ● . 3. 34. Psal. 133. 2. 3. Frankincense . Eph. 5. 2. Mat. 3. 17. 1. Part burnt on the Altar . Lev. 2. 3. Psal. 20. 1 , 3. Act. 10. 4. 5. Remainder was the Priests Lev. 2. 3. 1Cor . 9. 13 , 14. 6. Salt added to the meat-offering and why . Lev. 2. 13. 1. Preserveth from putrefaction . Mar. 9. 50. 2. It gives a savour . Rom. 8. 5. 3. it causeth sores to smart . Mar. 9. 49. 4. It seems to perpetuate the Covenant . 2 Chron. 13. 5. Lev. 23. 13. Sect. 4. 4. Peace-offering considered . It s occasion . Lev. 3. 1 , &c. 1. It s meaning , viz. whole Christian duty in general . Heb. 13. 15 , 16. Col. 3. 17. It s matter : whether male or female at liberty . Gal. 3. 28. 3. The fat to be burnt . The rest , Lev. 7. 34. to the Offerer . Priest. ver . 15. with 1. 2 Deut. 6. 7. The Priests part , breast . a Prov. 23. 26. b Mat. 22. 37. must be waved . Isa. 30. 28. Psal. 103. 1. 3. ●●●ht shoulder Priests due Psal. 25. 1. Col. 3. 1 , 2. Phil. 3. 20. Improved to prove Gospel maintenance for Ministers . The Officers part . It s signification . 1 Joh. 1. 3. Rev. 3. 20 ▪ 1 Cor. 10. 18. ver . 20 , Sect. 5. Sacred Persons considered . Priests , &c. Heb. 4. 5. 6. Mat. 12. 18. & 8. 4. Mat. 9. 32. 33. Joh. 3. 2. Mat. 21. 23. Vse 1. See Gods unspeakable goodness , &c. Heb : 7. 26. ver . 24. 25. 2. Come to Christ , neither 3. Doubt in coming to him . 4. See Christs humility , &c. 3. Garments of high Priest significative . 1. In General , what they signified . Ex. 28. 2. Heb. 11. 27. 2. What particular Garments , &c. and their Import . 2. Stones . Ex. 28. 9. &c. on his shoulder . 1. Support by him . Mat 16. 18. 2. The Price Christ sets on his people . 2. Breast-plate of Judgement . Ex. 28. 15. &c. ● 1. Signification . Isa. 40. 11. Cant. 8. 6. 2. Signification . 3. Signification . 3. Part of Garments of high-Priests . Exod. 28. 33 , 34 , 35. It s Significaion . Heb. 12. 24. 4. Ornaments of the High-Priest . Exod. 28. 36 , 37 , 38. It s signification ▪ 2. Signification : 5. Ornaments , &c. Urim and Thummim . Exod. 28. 30. their meaning . Joh. 8. 12 ▪ & 14. ● . Col. 2. 3 , 9. Eph. 5. 8. & 2. 4 , 5. Col. 2 , 10. Mat. 4. 2. 6. High-Priest appointed , &c. for men , &c. Heb. 5. 1. Eph. 5 2. Heb. 9. 14. 7. What the High-Priest did , &c. How it signified what Christ should do . Lev. 16 12. ●eb . 9. 7 , 11 , 12 Rev. 1. 5 , 6. 1 Pet. 2. 9. Rom. 12. 1. ver . 2. Psal. 4. 5. Psal. 51. 17. Phil. 4. 18. Sect. 6. Sacred things &c. As 1. Tabernacle and Temple . 1. Agreeing . 1 Chron. 28. 6 , 11 , 12 , 19. 2. In writing . Yet they differed . 1. And chiefly signified Christ dwelling in our nature . Joh. 1. 14. Heb. 9. 11. Joh. 2. 19 , 21. Col. 2. 9. Heb. 2. 16. 2 Tim. 3. 16. A& . 17. 26. Heb. 2● 11. 2 Pet. 1. 4. Heb. 1. 6. 2. They signified the Church of Christ. Rom. 21. 2 , 3. 1 Tim. 3. 15. 2 Cor. 6. 16. Vse 1. Lev. 16. 15 , 16. Vse 2. 2 Cor. 2 ▪ ● . 3. Tabernacle &c. noted particular believers , 1 Cor. 3. 16 , 17. chap. 6. 18 , 19. Mat. 15. 18 , 19. S●ct . 7. Altar and its Import . Heb. 13. 10. Made of Shittim wood , what is meant . Exod. 27. 1. Act. 13. 37. 2. Over laid with Brass . Exod. 27. 2. It s import . 3. The place of Altar , and its meaning . Exod. 40. 29 Joh. 10. 9. 14. 6. 4. Altar of Incense . Exod. 30. 3. Exod. 30. 9. Mat. 15. 9. Sect. 8. Ark overlaid , &c. Exod. 25. 10 , 11 , 16 , 17 , 21. Ex. 25. 10 , 17. Heb. 8. 10 , 12. Act. 5. 31. Exod. 25. 18 19 , 20. Heb. 1. 14. 1 Pet. 1. 12. Eph. 3. 10. Sect. 9. The fire on the Altar , Its meaning . 1. It consumed the Sacrifice . Luk. ●2 . 44. Mat. 26. 38. ch . 27. 46. Use of this . 1. 2. Came from Heaven . Lev. 9. 24. 2 Chron. 7. 1. Mat. 3. 11. 3. Kept always burning . Lev. 6. 13. Sect. 10. Exod. 26. 31. Heb. 9. 3. Exod. 26. 36. Mat. 27. 51. Notes for div A50402-e19280 Sect. 1. Lev. 11. Deut. 1. 4. ver . 2. Psal. 135. 4. Psa. 147. 19 , 20. Num. 23. ver . 5. Deut. 9. 6. Ph. 7. 7. Kom . 11. 33. Act. 10. 10 , 11 , &c. ver . 28. 1. Tim. 4. 4. 1 Cor. 10. 23. Obj. Answ. Gen. 9. 4. Lev. 3. 17. 1 Cor. 1. 30. Obj. Act. 15. Answ. 1. Sect. 2. Observance of Feasts . 1. In general . Luk. 2. 10. Phil. 3. 3. Isa. 25. 6. In particular , Three Feasts ▪ Exod. 23. 14 , 15 , 16. ch . 34. 22. Deut. 28. 47. Act. 2. Joh. 4. 35 , 37 , 38. Luk. 24. 49. Act. 1. 8. 3. Feast . Exod. 23. 16. Lev. 23. 34 , 39. 40. ver . 42 , 43. Neh. 8. 15 , 16. Luk. 12. 19 , 20. Lev. 23. 24 , 27. Isa. 58. 1. Mat. 3. 1. 2 , 3. 2 Thes. 4. 16. Matth. 5. 4. Luk. 6. 23. Lev. 14. 6 , 7 , 9. & 15. 13. 1 Joh , 5. 6 , 8. 10. 2 Cor. 13. 1. 2 Joh. 3. 3. 2 Cor. 7. 1. Zach. 13. 1. Notes for div A50402-e21140 Doct. 5. God hath given men a Law of Nature . Rom. 1. 19 , 20 , 21. Rom , 2. 14 , 15. 1. What this Law is . Description . It is given of God. Isa. 28. 24. & 26. 28. Rom. 1. 21. Joh. 1. 9. Joh. 8. 12. 3. In their natural state . 4. Hereby they do somewhat know God. Rom. 1. 19. ver . 20. Act. 14. 16 , 17 , 5. By that light they know somewhat of good and evil . Gen. 20. 9 , 16. This Law of Nature is imperfect . 1. Not able to bring to bliss . Joh. 14. 6. Act. 4. 12. Rom. 10. 13 , &c 2. Particularly defective in , 1. It self . 2. In the subject in which it was . Sect. 3. The use of this Law of Nature . 1. For Gods glory . 2. For preservation of humane societies . 3. A remote preparatory for receiving the Gospel . Sect. 4. How doth it leave men without excuse . Vse 1. Isa. 33. 22. Psal. 33. 62. Psal. 47. 2 , 7. Rom. 5. 13 , 14 Vse 8. Rom. 1. 18 , &c. Gen. 3. 19. Rom. 5. 12. Gen. 15. 13. 16. Lev. 18. 24. 25. Amos 1. & 2. Vse 3. Am. 2. 4 , 5. Amos 2. 4 , 5. ver . 6 , &c. ver . 7. Chap. 3. 1 , 2. Mat. 11. 22. Act. 11. 26. 1 Cor. 6. 15. 1 Cor. 1. 21. Ex. 30. 23 , 24. Mat. 11. 2● . Mat. 12. 41. Notes for div A50402-e23780 Mat. 22. 37 , 38 , 39. 6. Doct. In general propounded . How the Moral Law stablisht by faith . Sect. 1. Negat . 1. Particular Doct. Rom. 3. 9 , 10. ver . 20. The point cleared by , 1. General grounds . 2. Particular declaration of the Doctrine of the Gospel . Three general grounds - 1. From mans state , 2. From the nature of the Law. 3. From God. Joh. 3. 6. Rom. 7. 18. Ch. 8. 7. 8. Eph. 2. 1 , 2 , 3. Gen. 6. 5. Phil. 3. 7 , 8. Obj. Answ. 1. 2. From the Law 's exactness . Rom. 7. 12. 14. Deut. 6. 4 , 56. This perfect love includeth perfect knowledge , faith , &c ▪ Lev. 11. 44. & 19. 18. 1 Joh. 3. 4 ▪ 2. Laws severity . Deut. 27. 26. Gal. 3. 10. Heb. 2. 2 : Gal. 3. 19. 3. From the infinite purity of God. Joh. 4. 17 , 18 , 19. Psal. 104. 1. &c. Isa. 40. 15 , 16. ch . 6. 1 , 2 , 3. Exod. 19. 16. 10. 18. Deut. 4. 24. Rev. 1. 14. His eyes were as a flame of fire . 2. The doctrine of the Gospel declares this . Mat. 1. 21. Mat. 26. 28. Gal. 2. 21. Gal. 5. 4. Heb. 7. 25. Gal. 3. 11 , 12. Ohj. Jam. 2. 24. Answ. ver . 14. Answ. 2. ver . 18. 1. Vse . The misery of all out of Christ. Rom. 8. 33 , 34. Joh. 3. 18. Rom. 2. 5. Rom. 9. 31 , 32. Obj. Answ. Mat. 1. 20. Job . 14. 30. Psa 40. 6 , 7 , 8 Heb. 10. Mat. 3. 15. Gal ▪ 3. 10. 13. Eph. 5. 2. Heb. 9. 14. Mat. 3. 17. Phil. 2. 6. Heb. 1. 3. Gal. 2. 20. Affirmatively . Sect. 2. Mat. 5. 17. Mat. 3. 16 , 17. Mat. 4. Mat. 3. 15. Gal. 4. 4. Act. 7. 12. 2 Cor. 5. 21. 1 Per. 1. 19. 1 Pet. 2. 22 , 3 , 18. Lev. 21. 21. Chap. 22. 3. Heb. 7. 26 , 27. Heb. 9. 14. Gen. ● . 27. See Eph. 4. 24. & Col. 3. 10. Rom. 3. 10 , 11. Rom. 8. 2. Rom. 3. 12. 1 Joh. 3. 8. Obj. Answ. Obj. Awsw. 1 Cor. 15. 54. Hos. 13. 14. Psal. 19. 7. Sect. 2. Luk. ●9 . 30 , 31. 1 King. 18. 40. & 19. 14 , 15 , 16 , 17. Joh. 1. 1 , 2 , 3. Joh. 17. 17. 1 Thes. 2. 13. Joh. 17. 5. Col. 1. 16. Heb. 1. 3. Rom. 11. 36. Phil. 2. 6. Joh. 1. 14. Phil. 2. 7 , 8. 1 Tim. 3. 16. Act. 2. 24. Act. 20. 28. Heb. 2. 9. Heb. 2. 16 , 17. Isa. 53. 6. Lev. 4. 15. 2 Cor. 5. 21. Gal. 3. 10 , 13. Isa. 53. 10. Rom. 8. 33. Phil. 2. 8. Isa. 53. 12. Matth. 27. 50. Joh. 19. 33 , 34. ver . 41 , 42. Gen. 2. 17. Vse 1. Vse 2. Vse 3. Rom. 8. 1. Sect 3. 1. Branch . 2 Cor. 5. 21. Rom. 4. 22 , 23 , 24. Rom. 4. 6. Rom. 8. 33 , 34. Rom. 3. 30. Rom. 3. 24. 1 Joh. 4. 18. Mat : 12. 18. Joh. 17. 9. Heb. 2. 13. Rom. 3. 21 , 22 : ver . 28. Rom. 4. 7 , 8. & 8. 1. Rom. 8. 30. 2. Branch . Rom. 10. 4. Vse 1. Eph. 3. 17 , 18 , 19. Jer. 23. 6. Vse 2. Rom. 3. 27. Vse 3. Vse 4. Mark 9. 24. Luk. 17. 5. Vse 5. Luk. 1. 74 , 75. Rom. 12. 1● . 1 Cor. 1. 30. 1 Cor. 6. 11. Sect. 4. Doct. Mat. 5. 17 , 18. Mat. 22. 35 , 36 , 37 , 38 , 39. 40. Rom. 12. 9. 1 Tim. 1. 5. Tit. 2. 11 , 12. 1 Pet. 1. 15 , 16 Lev. 11. 44. Obj. 1 Tim. 1 : 9. Rom. 6. 14. Gal. 4. 4 , 5. Answ. Gal. 3. 13. 1 Thes. 4. 2 , 3. Rom. 3. 20. Phil. 3. 13 , 14 ▪ 2 Pet. 2. 18 , 19 , 2. Vse . Rom. 5. 20. Chap. 6. 1 , 2. 
A09277	----	Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford. Pemble, William, 1592?-1623. 1627 Approx. 641 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09277 STC 19591 ESTC S114374 99849600 99849600 14757 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09277) Transcribed from: (Early English Books Online ; image set 14757) Images scanned from microfilm: (Early English books, 1475-1640 ; 1579:11) Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford. Pemble, William, 1592?-1623. Capel, Richard, 1586-1656. [20], 162 [i.e. 262], [2] p. Printed by R. Young for I. Bartlet, at the golden Cup in Cheape-side, London : 1627. Editor's dedication signed: Rich: Capel. Running title reads: The nature and properties of grace and faith. P. 262 misnumbered 162. The last leaf is blank. 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Grace (Theology) -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 John Latta Sampled and proofread 2004-08 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion VINDICIAE GRATIAE . A PLEA FOR GRACE . MORE ESPECIALLY THE GRACE OF FAITH . OR , Certain LECTURES as touching the Nature and Properties of GRACE and FAITH : Wherein , amongst other matters of great use , the maine sinews of ARMINIUS doctrine are cut asunder . DELIVERED BY THAT late learned and godly man William Pemble , in Magdalen Hall in Oxford . AUG . de Grat. & lib. Arbitr . cap. 16. Certum est nos velle cum volumus : sed ille facit ut velimus bonum . — Certum est nos facere cum facimus : sed ille facit ut faciamus praebendo vires efficacissimas voluntati . LONDON , Printed by R. YOVNG for I. BARTLET , at the golden Cup in Cheape-side . 1627. TO THE RIGHT WORshipfull Nathanael Stephens Esquier , Grace and Peace from Iesus Christ. SIR , BOokes are more necessary in a state than arms : Arms are to defend us from the invasion of foes , bookes are to preserve us from the infection of errors ; enemies can but kill the body , errors endanger the soule . There are crept into the Churches , a number of false opinions ; some that oppugne , others that obscure the grace of God. The earth is of it selfe prone enough to bring forth weedes , but should one withall sow tares , we should have much ado at harvest . Our hearts are ranke enough to breed errors , and our wits cunning enough to defend them : but the scripture tells us , that the envious man comes and sows the tares of false opinions ; and of weedes tares are the very worst : sith therefore errors are so plenty , bookes cannot but be very necessary . T is true there bee many , and it may bee , according to the complaint , too many bookes abroad already ; because many bee to little purpose , some little to the purpose : but of good and learned bookes , bookes fitted to the errors and diseases of the time ( as this is ) there neither be , nor well can bee too many : Many errors require many bookes . Nay , I may safely say , that many bookes are more necessary now than ever ; for that wee are fallen into the very age of the Church , wherein as diseases in the body , so errors , the sicknesse of the soule , doe and must abound : For errors are necessary evills in the Church , that they that are approved may be made manifest , saith Saint Paul , And this is all that Satan hath gotten by stirring up the corrupt witts and pens of many abroad ( and some at home ) to write they care not what . Now wee doe begin to see , that Truth is the daughter of time : Truth is never new , but let an old Truth be newly proposed , and at first wee suspect it , let it settle a little , and in time truth gains ground , and wins upon the judgement and consciences of men ; but erroneous opinions just like new fashions , when they are first on foote many doate upon them , give them but some time , and they grow stale and vaine : so now what by the decrees of Synodes , and the writings and preachings of the learned Time , hath brought it so about , that there are few Schollars or others that minde these matters , but doe begin to see thorow the conceipts of the Arminians . Though then this treatise might have beene abroad sooner , yet I dare promise that it comes not in too late ; for hee that reads it with judgement shall soone see , that in the doctrine of Arminius , there is more wit than truth . I doe here commend it to your reading , as to one whom the Lord hath made willing to learne , and able to judge , as also under your name unto the good of the Church , to stand as a testimony of my duty and love unto you , and of your zeale and love unto the truth . Yours in the Lord Iesus , RICH : CAPEL . To all that love and desire the grace of God , and the glory of his grace in IESUS CHRIST . MY deare and beloved brethren in Christ , who are sensible of the dangers of these dayes , and of the misery of this sinfull age ( wherein the heresies of the old condemned hereticke Pelagius , that notable profest enemy of Gods grace , are againe revived and raised up out of the bottomlesse pit , by the malice and subtiltie of the restlesse enemy of mankinde that old Serpent the Divell , working powerfully in and by that new upstart sect of Arminians , the Wolves of this age , who comming abroad in sheepes clothing , and bearing the name of Protestants , yea professing themselves Preachers of the Gospel in the reformed Churches , are indeed Pelagian heretickes , and disciples also of blasphemous Servetus and Socinus ; yea and also have joyned hearts and hands in many maine fundamentall errors with the Papists our enemies , of the Romish Religion and faction ) I doubt not but that as you grieve and sorrow in your soules to see this smoake of pestilent heresies ascending upon the face of our land , obscuring the light , and eclipsing the glory of our Church : so you do in your hearts earnestly desire to be made partakers of such worthy works & painful labours of Gods faithful Ministers , as are in all probability like to prove by Gods grace and blessing most powerfull and effectuall meanes , both for the establishing of your hearts in the love of Gods truth , and in the knowledge of the true doctrine of his grace , and also for the confirming of your minds , that they may neyther be daunted with the reproachfull calumnies and slanders , nor troubled and entangled with the deceitfull cavils and carnall reasons , which these subtile Sophisters have devised against Gods sacred truth in our Church professed : And therefore I doe presume to commend unto you this ensuing Treatise , which I ( having occasion to peruse it while it was under the Presse ) doe perceive to be , as most necessary for these times , so also most excellent and profitable for your purpose . For I finde in it , first , the doctrins of truth concerning the grace of God , and the powerfull worke of grace in the effectuall calling , conversion and regeneration of the elect , most plainly propounded , and strongly proved out of the sacred Scriptures : Also true saving and justifying Faith most accurately described & unfolded , with the whole nature and all the speciall properties of it , by which it may be distinctly knowne and discerned from common fading hypocriticall Faith. Secondly , the maine errors of Arminians and Papists , and their most grosse absurdities about universall grace , and mans free-mill , and power in working his owne salvation , truly related ; their calumnies and slaunders of our Churches doctrine , detected and discovered , and their principall arguments , carnall reasons and objections , with wonderfull brevitie and singular dexteritie answered and refuted . Thirdly , by the way the authority , perspicuity and certainty of the holy Scriptures strongly maintained , and Popish errours about the uncertainty and obscurity of them , beaten downe by strength of reason and by the Word of God , as by a hammer that beates the rockes in pieces . Though the style and maner of handling be somwhat Scholasticall , sitted and applyed to the place and persons where and among whom these Exercises were first performed ( to wit , in one of the Schooles of the Prophets in the famous Vniversity of Oxford ) : yet I assure my selfe that whosoever reads this booke with good attention and understanding , shall finde the Authors meditations therein so throughly digested , and the nature , properties and proper acts of Grace and Faith so distinctly layde downe and accurately distinguished , that he shall reape to himselfe much profite and comfort thereby , and shall with me admire the grace of God abounding toward the Author , in all wisedome , and in all knowledge , lively sense and utterance of heavenly and supernaturall mysteries , far above all which can be expected from , or is ordinarily found in one of his age and yeares . If , as we know trees by their fruit , so we may passe our sentence upon the composer of this Treatise , by his work ; we cannot conceive or speake lesse of him , but that as hee was from his childehood trayned up in the Schooles of learning , and had profited above his equals in the studies of the best arts , humane & divine , so undoubtedly he hath from his tender yeares beene throughly disciplined in the Schole of Christ , and hath by much and daily experience of afflictions and manifold temptati●ns in himselfe , and of the inward sensible operations of Gods spirit and grace in his owne soule , attained to this high measure of heavenly knowledge and understanding , whereof he hath here given us a lively experiment . It is not the most strong out stretched arme of humane reason , nor the most swift and farre flying arrow of the sharpest naturall wit , nor the farre extended lines of long continued studies , which can reach so high to these heavenly and supernaturall mysteries : It is onely the holy Spirit of grace comming upon all these , taking possession of mans soule , dwelling in him , and making him a new creature , which brings this kind and measure of profound wisedome , and this distinct knowledge of divine things : yea by the fiery tryall of inward temptations onely doth that blessed Spirit drive the thirsly soules of Gods militant Saints to digge and dive so deep into the fountaines of the sacred Scriptures , and to draw such living waters from the very bottome of those Wells of salvation . In a word , as the Apostle saith of yongue Abel , that by Faith having offered up a more excellent sacrifice than his elder brother Cain , he by it obtained witnesse that he was righteous , God testifying of his gifts , & by it he being dead yet speaketh , Heb. 11. 4. so I will not doubt nor bee affraid to say of the godly and learned Author of this Booke ( who having offered up to God in a publike place these exercises , as the first fruits of his heavenly learning , did not long after leave this world in the flower of his age , and ascended up into that supercelestiall glory , towards which he had ever bent all his studies and desires , and which alwaies hee had sought after in the whole course of his life ) that by faith hee , though yongue in yeares , hath offered up a more excellent sacrifice than many of his elder brethren ; by which hee being dead yet speaketh , and shall speake to future ages . And as hereby he shall obtaine witnesse of all Gods surviving Saints , that hee himselfe was a righteous and faithfull servant of Christ , excelling in grace and vertue in the dayes of his pilgrimage here on earth : So God also will testifie of this his gift , that it is holy and acceptable in the eyes of his Majestie , by making it powerfull and effectuall to the begetting and increasing of saving grace , faith , and knowledge in all such as reade and peruse it with true Christian docilitie , diligence and humble devotion . To the blessing of which gracious God I leave this worke , and to his grace commend you all ; desiring in my daily prayers to be and continue Your brother , companion and fellow souldier in seeking the glory of Gods grace , defending the truth of the Gospell , and fighting against the spreading errours and springing heresies of this age , George Walker . The Table of the chiefe matters contained in this Treatise . ABilities of man are not to be measured by his own partiall iudgement page 145 Actions of grace and holinesse how far they are in a godly mans owne power 147 Admonition three-fold about searching the Scriptures 217. &c. Affections two-fold , sensuall , rationall described 125 Affections not quickned nor stirred vp to loue of goodnesse before conuersion 125 Not rightly moued towards Spirituall things but when thoy are affected spiritually 130 Articles of the Arminian faith 53 Arminians how they erre about vniuersall grace 54 Their errors about the worke of Gods Word and mans calling 99 Their obiections and reasons answered 106. 107. &c. Their errors about the subiection of mans naturall affections to his reason , discouered 125. &c. They giue large allowance of grace to men vnregenerate 127 Their absurdities therein 128 Their grosse errors about mans will discouered 132 &c. Their errors in holding that conuersion doth begin and consist in the act onely of beleeuing 134 135. &c. The dangerous issue and conclusion of their errors 136 Assent differs in degree according to the diuersity of the obiects assented vnto 169 Assistance effectuall , why denied by God at some times to the regenerate 153 B BAptizing of Infants lawfull 47 Beleefe how it differs from faith and trust 170 C CAlumnies of Arminians and Iesuites 155 Calling outward and inward described 94 How the Arminians conceiue of Calling 99 Catechizing needfull , and vsefull in the Church of Christ Preface , page 6 Certaintie of assent in Faith springs from three grounds , The first 206 The second 220 The third 222 Communion with Christ two-fold 15 Conuersion of a sinner to God 6. 7 The causes of it 16. 24 The subiect 37 The manner how it is wrought 27 It goes before Faith 4 It signifies , First , Gods infusing of habituall grace . Second , The regenerate mans actuall imploying of grace infused 89. 144 Conuersion mistaken by Arminians which is a cause of confusion in their writings 92 Conuersion how to be truly discerned 115 Preparatiue meanes vnto it 137. 138 How weake they are , and in a man vnregenerate how they are said to be sinfull 139 That they may be resisted , and how 140. &c. Cooperation of Gods Spirit necessarie in all holy actions of men regenerate 151 Corruption of nature , what it is 5 D DEsire of spirituall things after a naturall manner is a corrupt desire 130 E ELect men onely are the proper subiect of true conuersion vnto God 41 Euidence of the Scriptures declared & proued 175. 176 Conclusions touching it , The first 176 The second 182 The third ibid. 183 F FAlling from grace and finall resistance described . 142 Faith in Christ a part of sanctification 10 The habit and act of it , and when it is wrought ibid. It is not properly the root of all grace 12 There is some Spirituall life before it 13 and some participation with Christ 15. 23 It helps forward and increaseth grace and all gracious actions 14 Faith is commanded in the Morall Law 110 Faith Legall and Euangelicall the same in substance and differ only in the vse and obiect 111 The excellencie of Faith 158 What Faith or beleefe is in generall 159 How it agrees with , and differs from knowledge & opinion . 160. &c. Three grounds of the certaintie of assent in Faith. 164. 206 The first 206 The second 220 The third 222 Faith a degree beyond beleefe being an assent with confidence and reliance 170 Faith taken in a speciall sence & as it is Christian Faith described 171 Diuers acceptions of it ibid. 172 The obiect of Faith described 172. &c. The subiect , euerie reasonable creature 197. 198 Faith is in the whole heart , euen in the will as well as in the vnderstanding 199. 230 Faith which Papists call iustifying , is the faith of diuels and reprobates 237 Faith foolishly distinguished by Papists into formed and vnformed 237 Faith without works differs in nature from Faith with workes 238 Particular assent in Faith , and the root and cause of it 241 The obiect of it two-fold 244 Faith of the Elect wherein it differs from Faith of Hypocrites 247 Faith vnfained 253. 254 Faith of Hypocrites doth not assent to all Diuine truth at all times 147. 148. &c. Faith implicit of Papists confuted 194 Faith in the particular promise of grace defined 257 The iustifying act therof propounded & proued 258 How it is wrought 259 The comfort of it 260 Faith of the Elect by what degrees of assent and essentiall differences it is distinguished from other Faith 226 Temporarie Faith 227 The causes of it 228. 229 G GOD as Creator how far he may be knowne to naturall men 65 Goodnesse of the naturall man not generall 80 It resp●cts others more then himselfe 79 Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appeare sooner or later stronger or weaker in some 9 It is so firmely wrought in the Elect that it shall neuer be blotted out 34 Grace preuenting , assisting , inciting , helping 13 By what meanes Grace may be quenched 37 Grace sufficient for conuersion not giuen to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88. 89. &c. Grace of conuersion friuolously distinguished into sufficient and effectuall 89 Grace sufficient to conuersion is alwayes effectuall , and effectuall Grace onely is sufficient 91 Grace giuen to those who are within the Church , set forth in the diuers kinds thereof 94 Grace doth not rectifie inferiour faculties first 127 Grace sufficient to beleeue and turne to God is no other but the Grace of regeneration 92. 93 It is not giuen to all 93 Grace preparatiue to conuersion , how it may be resisted 140. 141. &c. H HOly Spirit giuen two wayes 26 I IGnorance of the very time of our conuersion no iust cause of doubting & fear that we are not conuerted and why 44 Illumination both naturall and spirituall , described 94 95 When it is not sufficient for sanctification of the heart 101. &c. Common Illumination not giuen to all hearers of the Word 100 Image of God wherein Adam was made 4 Implicit faith of Papists confuted 194. &c. Infants dying without Baptisme may be saued 45 Infants are charitably supposed to be regenerate in Baptisme 45 Why they may not receiue the Lords Supper 49. 50 Infusion of grace hath no concurrence of mans naturall abilities , but onely requires in him a passiue capacity to receiue 32 K KNowledge of Christian Religion must be alwayes increasing and fruitfull Preface 14 Knowledge meere naturall of the Morall Law brings little practise 70 Knowledge more certaine then beleefe in things of the same kind 166 Perfect Knowledge takes away all beleefe 167 Knowledge by sight so far as sight goes takes away faith 191 Knowledge distinct and explicit of Diuine things necessarie to the being of faith 192 L LAw morall how far it may be knowne to a naturall man 66. 68 Learned men vnsanctified fit to make hereticks . pr. 19. 20 Loue of God reacheth to the Elect before they be regenerate 17 Considered in it selfe it differs from the manifestation of it to vs 18 Gods Loue to our persons and actions 19 Light of nature well vsed by the Heathen doth not bind God in Iustice to giue them supernaturall light 84 MEanes of common faith 229 Meditation of what things will stir vs vp to praise Gods rich grace and mercy in our conuersion 38 Ministers dutie in preaching the Word 113 Miraculous faith ground on immediat reuelations . 173 Motions naturall and spirituall which are wrought by the Word described 95. 96 NAturall man cannot by the most industrious vse of all helpes naturall attaine to the least knowledge of God as he is mans Redeemer in Christ 64 His knowledge of God confined within two limits . 65 How far his knowledge of God as Creator reacheth 65 He neuer goeth so far in practise as he might and as he knowes he ought to doe 71 He neither knowes the cause , nor can iudge aright of the nature of sin . 74. 75 His vertue and goodnesse how far it goes , and is approued of God 76 He cannot possibly desire grace and mercy , and why 84 Necessitie doth well stand together with libertie in the will regenerate 156 OBedience of regenerate men how it is made irregular 152 Obscuritie in the obiect of faith , as it is held by the Papists , confuted 187. 188. &c. Obseruation of Gods mercies & iudgments on our selus or other , a speciall meanes to increase faith 223. P PAssions and affections naturall not subiect to reason 124 Plainnesse of speech and matter to be vsed in preaching of Gods Word . Pref. 22. 23 Priesthood of Christ , and how Christ and Aaron agree and differ Pref. 23 Promises the obiect of faith 170 QValities in the reasonable soule differ three wayes according to the threefold state of man 4. 5 REgeneration improperly ascribed to the Word 97 Regenerat man hath in him two contrarie qualies , grace and corruption ; as he is spirituall he neuer resists the worke of grace 148 Resistance of grace in Regenerat men whence it flowes 151 How the preuailing act of it is taken away 152 VVhy it preuailes many times 153 Religion breeds ciuility & knowledg of all arts 68. 69 Righteousnesse of the naturall man not acceptable to God 81 Rather negatiue then positiue 79 More outward then inward 76. 77 SAnctification how it goes before iustification 21 It is infused into Infants 43 VVrought in a maner meerely supernaturall 29 Sanctification how it hath mans free-will concurring to it two waies . 31 Man not a moral agent in it . 33. 34 Schollars how made complete Pref. 20. 21. &c. Scriptures freed from Popish imputations of obscurity 177. 178. &c. How they are certainly knowne to be Gods VVord 208. 209 By themselues 213 and by the Spirit 214. 215 Sin what a snare it hath layd to intrap wicked men . 139 Spirit how far & in what respect said to be quenched . 37 How infallibly victorious in the maine acts of repentance and loue 555 TRuth and goodnesse one and the same in naturall things 203. 204 VNiuersalitie of assent in true faith in respect both of obiect and time 146 Vniuersall grace how maintained by Arminians . 53. &c. Their grounds and arguments for it confuted . 58 Vnderstanding of things necessary to beleef of them . 192 Vnderstanding and Will doe mutually include one another 202. 203 Vocation outward and inward 42 Inward may be in Infants 43 VVIll of God approuing and effecting 108 Will regenerate is not neuter betweene sin and grace , but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily & yet freely 156 Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. &c. Word of God onely a passiue instrument of regeneration 96 How it workes grace 98 VVhen heard as Gods Word 116 Not preached with purpose to damne men 111 Worke of the Spirit by the VVord how it is 97. 112 Worke of grace preuenting and assisting 35 The first makes vs good trees , the other makes vs to beare good fruit 35 Workes of naturall men how far approued of God 83 Workes of regenerate men are their owne though performed by the assistance of the Spirit 32 Worship due from man to God in the state of innocency was wholy Spirituall 73 FINIS . THE PREFACE UPON HEB. 6. VERS . 1. 2. 3. TO speake without some Preface , where wee owe duety and respect , is not lesse unmannerly , than it is on the other side tedious and unpleasant to vse long Apologies . Vnto my apprehension , such Prologues , how euer sleeked ouer , doe yet seele rough and uneuen , and smell ranke of Lying or Flattery , when they are most seasoned with artificiall and trim conveiance : but of all , most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men , who , if they will acknowledge their alleageance , must yeeld attention upon a Sic dicit Dominus , without further intreaty . For your selves ( dearely Beloved , and duely respected in our Lord Christ Iesus ) I verily suppose there is none among you , who respects to heare his owne praises ; if there be , I come not hither to give satisfaction to such their desire . And touching my selfe , I say onely thus much ; 'T is the vainest thing in the world , for Albinus a Romane to write a booke in Greeke , and present it to Cato with an Epistle Apologeticall : hee 'l surely censure him for a foole , one Qui maluit excusare culpam , quàm non committere , who had rather doe ill , and get a pardon for it by an Apologie , than be faultlesse and stand in need of neither . And so I have done with persons : give mee leave yet to make way vnto our after discourses by a necessary and reall introduction , whereby we shall all learne somewhat of our dueties , and you my purpose and intention in this exercise . Wherein to give way to custome more than necessity in this case , I will confine my discourse to that of the Apostle , Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ , let us goe on vnto perfection , not laying againe the foundation of Repentance from dead workes , and of Faith towards God. 2. Of the doctrine of Baptisme , and of Laying on of hands , and of Resurrection of the dead , and of eternall judgement . 3. And this will we doe if God permit . THe holy Apostle having in the first & second Chapters discoursed of the Divinity of Christ , and the glorious dignity of his person , together with the excellent vertue of his Priesthood , in tasting death for all men , that so hee might bring many children unto glory ; enters thereupon into a large Declaration of the effect which these things should worke in the Iewes , viz. Repentance and Obedience to the voice of the Messias . This is prosecuted with much variety of exhortation and argument , in the second , third , and fourth Chapters ; after which , the Apostle resumes his former argument of Christs Priesthood in the fift Chapter , shewing the similitude and disparity that was between it and the Leviticall Priesthood . The Priests after the order of Aaron , were 1. Men , 2. Men ordained for men in things pertaining to God , to offer gifts and sacrifices for sinnes . 3. Men compassed with infirmities , the more feelingly to compassionate and pitty their brethren . 4. Men called to this office , not intruders without lawfull election . And hitherto Christs Priesthood and Aarons agree : He also was 1. the sonne of man , the man Iesus Christ. 2. the Mediator betweene God and man. 3. a man of infirmities and sorrowes , consecrate through afflictions . 4. lastly , a man that tooke not the honour to himselfe ; but hee that called him , said vnto him , Thou &c. But now see the difference : 1. Aaron was a man , and no more ; Christ the Sonne of God too : 2. Aaron a sinnefull man that must sacrifice for himselfe also , aswell as others ; Christ touched with a feeling of our infirmities , and tempted in all things like us , but without sinne : 3. Aaron but a typicall Minister , Christ a reall author of salvation to all that obey him : 4. Aaron a temporall Priest , a Priest onely and no Prince , a Priest after an inferiour and successive order ; but Christ an eternall high Priest for euer , after the order of Melchisedec , wherein there is neither change nor succession , wherein Crowne and Mitre , Kingdome and Priesthood meet together in the person of Christ. Other differences there are , but the Apostle falling upon the mention of Melchisedecs Priesthood , a point of a high nature and hard understanding , he breakes off his dispute , and on the sudden runnes into an excellent digression , whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken . This digression , from the 11. vers . of the 5. to the end of the 6. Chapter , consists of three parts . 1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries , from 11. vers . to the end of the 5. Chapter . The Apostle tells them they were dull of hearing ; but that 's not all , their ignorance was affected : they might for their time and meanes have beene teachers , and yet now they must be taught , and , which is strange , the very principles of the Word of God. Notorious truants , growne old in ignorance and age ; but our Apostle is plain with them , they were but children , and of the youngest size too , babes , infants , sucklings : and if they take snuffe to be thus disgraced , he will prove it to be so ; like a wise Nurse hee knowes what fits their diet , they must bee fed with milke , and that 's childrens food ; i. e. plaine and easie doctrine for vongue beginners , who are unexpert in the word of righteousnesse : not with strong meate of harder and higher mysteries of religion which are for men of age , which through long custome have their wits exercised to discerne both good and evill . 2. An earnest exhortation to increase both in Knowledge & Obedience ; et us be led forward to perfection : which is strengthened with a dreadfull threatning of vengeance against non Proficients and Apostataes , betweene whom there is no medium , the condition of Grace being unlike to that of Nature , admitting no degree of consistancy or stay betweene growing and decaying . This exhortation reacheth to the 9. verse of this 6. Chapter . 3. A sweete consolation against all discouragements that might hinder their perseverance ; by proposing unto them , 1. the examples of the old Saints in times past , who through Faith and Patience now inherit the Promises . 2. the stablenesse of Gods counsells and purposes ; who hath not onely promised but sworne to performe it : by which two immutable things , Gods Word , and Gods Oath , we may have strong consolation , and firme ground whereupon to cast the anchor of our Hope sure and stedfast to the end of the 6. Chapter . You now see by this briefe Analysis , wherto these words which I have read doe tend ; namely , to a growth after a plantation , a finishing after a foundation laid , to perfection after a beginning . These Ebrews had gone to schoole long , and the principles of Christianity had beene taught them a great while agoe , now 't was a shame for them like children to be alwaies in their horne-bookes , and never take forth a higher lesson . The Apostle will now no longer favour their ignorance ; 't was not infirmity but negligence in them : and therefore he purposes to read them a harder lecture , and to sticke no longer on common points of Catechisme , which hee onely names and so passes on . The words then describe unto us the progresse that Preacher and People are to make in the knowledge and practise of Christianity . I joine both together , because it is manifest by the threatning & consolations following , that this exhortation perswades the increase of obedience as well as knowledge , though the words seem to speake most for the latter . This proceeding in Christian piety , is expressed by an opposition of the two Termim or limits thereof . 1. Where it begins , and that is in the plaine and fundamentall points of Christian religion , which must bee knowne and left . [ Therefore leaving the principles of the doctrine of Christ. ] 2. Where it ends , and that is at perfection , so farre as is attainable in this life , whereto we must strive [ Let us boled forward , or goe on unto perfection . ] The former part is amplified and expounded more at large in the next words , wherein the Apostle declares , 1. What he meanes by [ Leaving ] the principles and rudiments of religion . Wee must not learne and leave them , i. e. forget them , No. But wee may not sticke fast there and goe no further . Hee is an idle and unskilfull . Architect , that is alwaies busie in laying of a foundation , but never reares up a building upon it : and no lesse unprofitable is that Hearer or Preacher , who still is learning or preaching nought but the first elements of sacred science ; & this is that he signifies by [ not laying again the foundation ] which by his and other Apostles preaching had been laid before . 2. What hee meanes by [ the Doctrine of the beginning of Christ ] ( for so the words runne . ) Now , that he here calls a foundation , from the use that Doctrinall principles have in the spirituall building of Christianity , like to that of a foundation in materiall edifices . Of these fundamentall points , sixe are here reckoned up as so many heads and common places of the ancient Catechisme , 1. Repentance from dead workes : 2. Faith towards God : 3. the Doctrine of Baptismes : 4. I aying on of hands : 5. Resurrection of the dead : 6. Lastly , Eternall judgement . The latter part , of attaining to perfection , is amplified two waies : 1. By the meanes that must bring us to it , which is Gods grace , not our owne or others abilities , [ And this will we doe if God permit . ] 2. By its contrary and the punishment therof , viz. backsliding , in the verse following . It is not my meaning to goe over every particular , as they lye in the words , nor to stand now upon the discussing of all the difficulties which trouble the Text ; but purposing to handle them hereafter , as just occasion shall offer them unto us , I shall for this present commend to your observation , two conclusions which the words naturally afford . The first shall be this : That it is a necessary and usefull practise in the Church of God , to teach the doctrine of Christian religion plainly and summarily to yongue beginners . I need not go far to make this good . Nature shewes it : 'T is in Grace as in Nature , we are first babes in Christ , then perfect men : and the difference of spirituall food , fetcht from our naturall sustenance , approves it . Children must have milke , which is of effectuall nourishment , but yet easie digestion : Men must have strong meat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solider or harder meates , who have teeth to chew and stomacks to digest them ; that is , larger capacities and riper judgements , to pierce into the deeper mysteries of Divinity . Reason and Comparison in all other knowledge teach the same , wherein infinite conclusions are deducted out of a few Principles , which first learned , give light of knowledge and strength of proofe to every one of them : Your owne experience shall save me the labour of instances . If we looke but to the words , the excellent definition of Catechisme which the Apostle here gives , yeelds us two good proofes of its necessity . 1. It s the Doctrine of the beginning of Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by some rendred not unsitly for the sense , Sermo qui rudes in Christo inchoat , that gives beginning in Christ. This entrance into the knowledge of Christianity , being that meanes whereby Christ is first formed within us , and the seede out of which that holy conception of his glorious Image is at first shaped in our soules . A blessed institution of yonguer yeares , when Reason and Religion are together moulded and fashioned in tender mindes ; so that Religion shall not onely sanctifie , but also perfect Natures abilities , which euer from their first emploiment are as sinfull as they are weake . 2. It s a foundation that beares up all the building , and though it make the least shew , is yet of greatest use . Nor is their heresie more damnable , who lay any other foundation besides Iesus Christ , than their heresie is justly reproveable , who build upon their own or others any speculations , without the tryed ground-worke of infallible Principles , surely laid and throughly understood . If you will bee pleased to take a briefe survey of the practise of this institution , you shall easily perceive that it is no new or needlesse invention . In the ancient Church before Moses time , as the doctrine of Religion was more obscure , so the maner of its delivery is somewhat uncertaine ; yet we may not unfitly say , that all teaching then was but Catechisme , when the fathers to the children delivered by word of mouth so much of sacred truth , as themselves had either received by tradition from the Ancestors , or learned by new revelation from God himselfe . When the Church grew out of a family into a Nation , and that as men multiplied , so ignorance & corruption increased ; God himselfe writes a Catechisme for the Iewes , describing a short compendium of Religion in the two Authenticke Tables of the Law , containing Ten words ; so few and so plaine , that the shortest memory and shallowest wit might easily comprehend them . And withall , God now layes an expresse command upon his people , both for themselves and for their children , Deut. 6. 6 , 7. And these words which I command thee this day shall be in thine heart ; And thou shalt rehearse them vnto thy children , and shalt talke of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest downe , and when thou risest up . The word is emphaticall [ Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thou shalt sharpen them by often and seasonable instruction , giving an edge or point to the precepts of the Law , that they may pierce into the mindes of the unlearned . How carefully this strict injunction was afterward observed , either by the Levites in publick , or in private by masters of families , wee cannot certainely define , where Scripture is silent of both their practises ; but if wee may judge of the carefulnesse of former times by the carelesnesse of these , there is good cause to thinke , that both Levites in the Synagogues , and Governours in their private houses were negligent enough in discharging this duty . Yet we may well presume , that there were both of the one and other not a few , whose godly industry in this particular , may justly shame the impious slothfulnesse of Ministers and People in latter ages . Where will a David and Bathsheba be now found , personages of highest quality , yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon ? You shall finde their practise , 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education [ Teach a childe the trade of his way , and when hee is old he shall not depart from it ] though himselfe scarce did so . Yea , albeit infinite corruptions have at this day deformed all religion among the Iewes , yet even to these times may be seene some prints of their ancient discipline among them , whose children are in their tender yeares first taught the law and bookes of Moses , and after that their Talmudicall Traditions , with such care and industry , as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof , see the learned Buxd. Synag . Iudaic. c. 3. But come we unto those times when the Sunne of righteousnesse arose , and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles , and we may trace this practise by its apparant footsteps , even from the first age of the Christian Church , and downeward . The words which I have read , are but a copy and briefe description of the Primitive Catechisme : & the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pattern and delincation of wholesome doctrine , which hee had learned from the Apostle , 2. Tim. 1. 13. which also , Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine , with which all interpretations of Scripture must beare due proportion . Now very necessity drave them in those Primitive times , to draw religion into compendious heads and short summaries , partly in regard of Infidels , who being converted to the faith , were to be instructed in the maine points of Christian beleefe , a thorow knowledge and open confession whereof , was required of them at their Baptisme : partly in respect of the children of Christian parents , who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians , privily creeping in , to beguile by craftinesse ignorant and unstable soules , were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine , by which they might defend themselves against all sophistical seducements . Both these , whether new Converts or yongue Christians , were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation ; and for such whose narrow wits could not comprehend large discourses , it was needfull to make use of Epitomes . Touching the word , we finde it more ancient than this custome , and more generally understood than of it onely . In generall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ vo●● , by speech sounding into their eares ; in speciall , to instruct any in the first rudiments of an art or science : because such as are ignorant learne more by others teaching than their owne study . In the generall acception , besides profane authors , wee finde it used in the new Testament five severall times , Luke 1. 4. That thou mightest acknowledge the certainty of those things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed , saith S. Luke to Theophilus , rendring the reason of the dedication of his Gospell unto him . Of Apollos , an eloquent man , & mighty in the Scriptures , it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord , Act. 18. 25. & , Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instucted by the Law ; againe , 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I might also teach others , than ten thousand words in a strange tongue . But most notable is that place , Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let him that is taught in the Word , make him that hath taught him partaker in all his goods . In all which places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee taught or instructed , as the circumstances of the Texts doe evidently demonstrate . But in times presently succeeding the Apostles , and since , the word hath been usually taken by Ecclesiasticall Writers in the strictest sense , for the first instruction of yongue beginners in the rudiments of Christianity : For now began the Gentiles in great multitudes to joyn themselves unto the Church , and the number of those that were to be Catechised daily increasing , gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse . And as the burden grew heavier , so new meanes were devised for their better institution . Hence , besides the Pastors and Bishops of the Churches , there were some specially deputed to attend this office , who from their imploiment were called Catechistae ; and not onely in the Temples , but also in Schooles opened for that purpose , did teach such as were rude and ignorant the elements of Christian religion . Famous above others is that Schoole at Alexandria in Egypt , wherin so many learned men taught , and so many holy Martyrs and Confessors , had their first education : There it was that Origen having first taught a Grammar Schoole , did afterward succeed Clemens in the office of Catechist ; and such was eyther the necessity of those times , or the excellent abilities of the man , that at 18. yeares of age he took upon him that charge of publicke teaching : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Very yongue yeares ; and I know not whether he got so much honour by his learned teaching , as for his constant suffering , so many persecutions as were raised against him in that City . Yet was he in account for both , in so much that hee was not onely sent for to come into Arabia by the Governour of the country , there to teach ; but also being driven from Alexandria by troubles there , he repaired to Caesarea Stratonis , there set up a Schoole , and was judged worthy to expound the Scriptures , and read Divinity in publicke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Eusebius witnesses , Lib. 6. cap. 13. But I must not write a story of him or others , who in those times bare this office in the Church ; nor yet of the Catachumeni , and the severall constitutions decreed of in Councells and Provinciall Synods , for their more convenient institution ; of the time of their admission to Baptisme , and after that to the Communion , of the manner of their being in the Congregation during the time of divine Service , where they were to stand not mixed with the rest of the people , but severally by themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they were to depart the assembly , viz. before the celebration of the Eucharist , at which they were by no means to be present , though at the Sermons & Praiers of the Church for them , they might be : of divers cases touching their Baptisme , their relapses & recoveries , their phrensies and possessions by the divell , their martyrdome before Baptisme , with such like queres and customes , of which now antiquated by time , wee neede not trouble ourselves to make any curious inquiry . The Acts and Canons of the ancient Councills , and Church Writers of those times make frequent mention of them ; out of whom to compile an exact Commentary upon this matter , is a worke of longer time than I can spare , and lesser commodity than will pay for the paines . Yet one word of the manner of teaching that was used towards these Novices in the faith : which , what ever it was in private , for the publike seemes not to have beene dialogue-wise by question and answer , after the fashion of these times , but in a continued speech , with much plainnesse and familiar easinesse . That tract of S. Austins , de Symbolo ad Catechumenos , and these Catachismes of Cyrill Bishop of Ierusalem , which are preserved to our times , shew us what course they followed in writing and preaching of Catachisme ; the one being a plaine exposition of the Creede , the other nothing but Sermons upon the chiefe Articles of faith and points of manners , which Cyrill preached extempore to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or newly baptized in his Church . If now wee come downe to latter times , when all the world was become Christian in outward profession , we shall easily perceive , that when they wanted Conuerts of the Gentiles whom they might instruct , these ages began by degrees to neglect also the children of the Church . So that for many ages , whilst ambition and tyranny in Church-men wried their thoughts more to the advancement of their owne greatnesse , than to the furtherance of religion & godliness in the Church , this sacred institution was even quite laid aside ; & after that , through ignorance , barbarism & superstition easily crept in , & soon corrupted whatsoever was sincere either in Gods worship or good maners . And now was this disease growne so desperate , that its thought incurable by those lazie and idle shepheards , which wealth and superstition had bred vp , and advanced to the oversight of Gods flockes . I meane that Cloistred rabble of Monkes and Friers , who sacrilegiously parting those that God hath ioyned together , made a profession of Praier without preaching , and thought by their devout oraisons to bring men to heaven , how ignorant and wicked soever they were . Yet these were the men whose lips must be thought to preserve knowledge , whose brests must bee the oracles of Divinity , and in their heads must lye inclosed the more secret and precious treasures of wisedome : but they were indeed wells without water , deceiving the hope of weary and thirsty soules , empty clouds they were without raine , that did not send forth one gracious showre to refresh the inheritance of the Lord. And now these dreamers , in stead of curing the peoples ignorance , which would have cost them some paines , take a shorter course , and fall to commend it as a speciall vertue , and fruitfull mother of true devotion . Which base impiety , as it hath been detestable to Angels , to men upon whom any the least beame of saving light ever shone ; so since the reformation , hath the shame therof been sufficiently discovered , and cast upon the face of that Romish Strumpet , though her whores forehead cannot yet blush at it . We see , and now enjoy those holy ordinances of Preaching and Catechising within our Churches , revived and observed with happy successe in the increase of all piety . Our adversaries have seen it and sorrowed for it , to behold the industry and care of the Churches in their provision for the due instruction of yonguer and weaker Christians . And though they hope that their ignorance shall uphold their Church against our knowledge , yet very shame hath driven them to doe somewhat : for which purpose , a Catechisme there was hatcht in the Councill of Trent , and by it allowed , wherein of a little milke of Gods Word , and superfluity of ranke poison pressed out of the brests of the Babylonish Harlot , such food was prepared as was thought sit for the nourishment of her infants . But I must hasten ; what I have spoken touching this point , shall be as for justification of our present exercise , so for a commendation of the paines of those faithfull & skilfull worke-men in the Lords building , who have laboured by preaching and writing to lay a sure foundation of knowledge , before they build up in the faith . I could heartily wish that those among us , whom either ease or pride have made carelesse in this office , would bee pleased to looke abroad into such congregations where this course is held , and to compare them with their owne and others where t is neglected : they should soone perceive how faire and open a passage is made for preaching to follow after , where diligent catechising hath gone before , & on the other side , how hopelesse their endeavour is who labour to imprint in the heads of their people the knowledge of conclusions , before they have learned the principles of Divinity . If these men complaine and say , I have spent my strength in vaine , and my labour without profit , preaching long and seeing little reformation , I will not pitty them , who are like unwise Nurses ; who when their children thrive not , lay the blame upon their sickly bodies , when the fault is in their owne indiscretion , who feede them not with childrens bread ; but force upon them stronger meate , which they cannot disgest but vomit up againe . And so I have done with my first conclusion ; I come unto the second which the words afford unto us , and it shall be this , That the knowledge of Christian religion must bee alwaies increasing and fruitfull . I couple both properties together , as both meant by the words of our Apostle [ Let us goe on unto perfection . ] Hee that knowes all and doth nothing , hee knowes nothing as he ought to know ; and hee that doth his Masters will and knowes it not , shall have no thankes for doing he knowes not what . Science and Conscience joyned both together , make up a perfect man in Christ Iesus : perfect indeed in all his parts , but yet imperfect still in every degree : and therfore as they must be , so they must also grow together . Gods Spirit never arose upon that mans heart by supernaturall light of saving knowledge , where the light growes darker and dimmer , and shines not more and more unto the perfect day , till at last it illighten the soule , as the Sun at noonetide in its full strength and brightnesse . Never was that man borne againe of the immortall seede of the Word and Spirit , both which are of lively and mighty operation , who doth not proceed from strength to strength , adding one grace unto another , untill he abound and bee filled with all the fruits of righteousnesse . It is a great eye-sore to God , when hee walkes in the beautifull garden of the Church , to delight himselfe among the trees of the garden , and to gather of their pleasant fruit , if then hee shall see any plant which comes not forward in so kindely a soile , or which growes great and greene , but beares no fruit at all : Certainely , we may well thinke there 's a canker at the roote , and that it will not be long , before such a tree bee blasted by the breath of Gods fiery displeasure , which in a moment shall consume both branch and roote . You know the doome ; Take it away , why should it trouble the ground ? and in this place of our Apostle , the sentence is dreadfull against non-prosicients . The earth that drinketh in the raine that commeth often upon it , and bringeth forth hearbes meet for them by whom it is dressed , receiveth blessing of God : But that which beareth thornes and briers is reproved , and is neere unto cursing , whose end is to be burned . For the godly it is not so with them , they that are good will be better , hee that is holy will be holy still , hee that is just will bee yet more just . That of the Psalmist is most heavenly : The righteous shall flourish like a Palmo tree , and shall grow like a Cedar in Lebanon : Such as bee planted in the house of the Lord , shall flourish in the Courts of our God : They shall still bring forth fruit , even in their age they shall be fat and flourishing , Psal. 90. 11 , 12 , 13. But no more in so plaine a case : let us turne our thoughts for a while unto some application to our selves and our present purpose . For our selves , whose profession is to know much , and desire to know all ; let it bee our chiefest study to become good Christians , as well as great Schollers . You will find it to be no needlesse admonition , if you well consider both how easie , and also how dangerous it is to bee gracelesse , and yet learned . Which unhappy separation how oft it is made , the experience of former and present times do witnesse , and both Church and State in all ages have felt the mischievons effects of it . Let mee but discover the dangers wherewith our peaceable and happy course of life is yet incompassed withall , and it shall bee in stead of other motives to make us heedefull of our owne welfare . Our adversaries are chiefly two : 1. Our owne corruption , which being once stirred , workes strangely . When civill education , morall instruction , and divine knowledge in part , shall worke upon a man unregenerate , they will begin to awaken the conscience , rectifie the distempered affections , and give an assay to plucke vp impiety and incivillity by the rootes : but all together are too weake , where the Spirit of grace helpes not ; and without its ingredient vertue are like a potion that stirres the humours , but cannot purge them . Whence corruption once moved becomes violent , the affections rage , conscience is overborne , the light is resisted , all those bands wherewith sinfull nature might seeme to be fettered , are broken like a threed of tow , and such a one carried furiously beyond the limits of ordinary iniquity , to all transcendent wickednesse . For none so desperately evill , as they that may be good and will not , or have beene good and are not . But this is not all , we have another enemy , and that 's 2. Satan by his most powerfull instigations , contrived with much cunning , inforced with secret and irre stable violence . Good reason this Lion should roare fierce upon so hopefull a prey : a Scholler is at least one degree of eminency above the common pitch , and his example prevailes much on either side . If knowledge dare venter , what should ignorance doubt ? If learning cannot defend it selfe from common-vices , how should rudenesse and simplicity be safe ? And thus he perisheth not alone in his transgression . Againe , this is like poison in the fountain , like a worme in the roote , like corruption and rottennesse in the seede , when those that are Spes gregis , the hope of present and after times , whose shoulders should beare up the glory of Church and State , are themselves become vile , light , and vaine persons , corrupt , and corrupting children . Surely , the divell cannot worke a more compendious mischiefe , than to deforme those that should be the meanes of others reformation . Thinke not then wee are more secure from danger than other men : nay , my Brethren , Satan hath his quiver full of fiery shafts fitted for all occasions , all affections , all callings ; and wee in our scholasticall studies lye as open to the stroak of his spirituall temptations , as others doe in their civill and mechanicall imploiments . I will describe some two or three of those weapons of death , prepared for our ruine , and so passe on . 1. The first are grosser temptations to ill manners and open profanenesse : For some there are of a baser mettall and more impure temper , fit to bee imployed in any the meanest service the divell shall put them to . These shames of learning and ingenuous education , who bring up an ill report upon these places dedicated to piety and modesty , you may commonly see , and doe I hope unfainedly detest . But this way succeedes not in all , in whom learning breedes civility at the least : there is therefore a second supply at hand of such poisons , as will be more generally and easily swallowed : of which drugges , there are as I conceive foure most deadly . 1. Pride and selfe-conceit , a bastard begot betwixt a learned head and an unsanctified heart ; which being once conceived in the soule , causeth it to swell till it burst asunder with unthankfulnesse to God for the bestowing , with envie , scorne , and disdaine of men in the imparting of such gifts as may bee to them beneficiall . 2. Surfetting upon humane and inferiour learning , with contempt of divine studies . Thinke you that Christian Academies are now growne so holy , that this age breeds no Politians , nor Lyps● , who are so far from being children of the Prophets , that they are despisers of prophecy ? True Humanists , that rellish nothing but what is of man , having the sacred Scriptures and mysteries of Divinity in basest contempt , esteeming the simplicity of Faith to bee sillinesse and folly , the plainnesse of holy stile to bee but meere dunsery , the familiar delivery of wholesome precepts , to be good , honest , and dry matter . A bawdie Epigrame of some ranke Poet , a drunken song of some Anacreon , a flattering Ode of a Pindarus , a smart invective of some fleering Satyrist , the obscure phrase of some cloudy-pated Lycophron , an acute morall discourse of a Seneca , or a well composed storie of some Tacitus , all these , any of these deserve more study , rellish better to those aguish tongues , carry with them more life and quicknesse of sense , more strength of invention , more juice and bloud of sound knowledge and satisfaction , than the holiest ditty that ever the sweete singer of Israell set , the most exemplary story that Gods Spirit ever indited , the most powerfull Sermon that Prophet or Apostle ever preached , the deepest mysteries that not flesh and bloud but the holy Ghost hath revealed . Strange contempt . Is it possible that the creature should bee thus ignorant of his Creators voice , thus presumptuous to censure him of rudenesse ? But t is so , the tongues , the pens , the practises of not a few discover unto us this leprosie of Atheisticall contempt of Gods wisedome , arising in their foreheads . T is well God hath not left himselfe without witnesse , that he can speake eloquently as well as plainly , But were it otherwise , yet were it well still : and they would be found best Rhetoricians and Artists , that can learne Gods art and not teach him . I proceede to a third danger , and that is 3. Profane study of sacred things , to know onely not to doe , to satisfie curiosity , or give contentment to an all searching and comprehending wit ; who study Divinity as they would doe other arts , looking for no further aide than Natures ability , or as men doe trades and occupations meerely to make a living by it , who reade the Scriptures as wee doe morall authors , collecting what pleaseth their fancy , to bee scattered as flowres of Rhetoricke here and there for the garnish of their discourse , but no whit for sanctification of the heart . In all these there lies a poisonous humour which banes the soule , and you shall observe it , that there are few in whom is found , such invincible hardnesse of heart , consciences so farre stupified and senselesse in sinne , mindes so devoide of all true touch of piety , as those , who frequently conversing in holy things , doe as often pollute them by unhallowed hearts . There 's yet a fourth disease mortall to him that 's sicke of it , and also spreading its contagion unto others , that is 4. Hereticall or Schismaticall opinions , bred and maintained by pride and selfe-love , or some other unsanctified affection which men give way unto , joyned with bitter opposing of the truth . And heer 's a mischiefe able to trouble a whole world : Councils , Conferences , Perswasions , Arguments , Edicts of banishment , confiscation and death ; all the wisedome of the Word , and power of the sword joyned together , shall scarce bee able to put to death this monstrous birth of an hereticall braine , so tenderly cherished by the master and his deare disciples . Well then , you see in how slippery places wee stand , and how easily we are supplanted by that strong one against whom wee wrastle : looke but a little into the story of times , and you shall plainely reade your owne dangers in others misfortune . Never had Christ so much to doe with any as with the learned Scribes and Pharisees , who by malicious depravations , captious interrogatories , secret practise , and open violence , most desperately resisted his Ministery , in so much that our Saviour professeth the poore ignorant Publicans should goe to heaven before them , who had the key of knowledge , and would neither enter themselves , nor suffer others that would , to come in . The Athenians were the learnedst of the Grecians , accounted then the only learned nation of the world : yet you see how course entertainment they gave unto the Gospell in the Apostles times , scornfully despising the foolishnesse thereof , in comparison of their owne superfine wisedome ; and in after times wee know , that those Grecian wits proved the most dangerous Heretickes . T is true , that the divell can make a Mercury a lying deceiver of any wood ; Iohn a Leyden , Cn●pperdolling , or our Henry Nicholls the father of the Familists , with such other blockes , are instruments fit enough for a common disturbance : but yet for the generall , in all the shop of Hell , there is no anvile so well set whereon to forge , no engine so apt whereby to execute any choice piece of mischiefe , as that man who is learned and lewd . The Heresies of all times approve it , bred by men as vicious as learned , even from Arius and upward , downe unto Arminius . The fire of persecution alwayes burnes hottest in the raigne of some Iulian : and none so bitter cavillers against the Truth as a Libanius , a Porphyrie , an Appion , a Cresconius . But once for all , and worst of all take the Iesuites of these last times , who as they have almost ingrost all the learning and honour from the rest of the shaven Friers , so exceede them all in villany and impiety . Being men , who of all others , are found to bee the most impudent and shamelesse perverters of truth , forgers of new and sublimated superstition , corrupters of antiquity ; and not content to live in their owne element , most dangerous intermedlers in all affaires of State , most mischeivous contrivers of the destruction of Kingdomes . Wherefore let me exhort you in the words of the Apostle , Grow in grace , in the knowledge and acknowledgement of our Lord and Saviour Iesus Christ. And let me beseech you , that you would bee pleas'd so to order your courses , that your learning may grace your religion , your religion may blesse your learning : this is but the halfe , the lesser , the worser halfe of Gods image and of a good man ; have both , and bee for ever perfect Christians , complete Scholars . Which that you may be , let me perswade you to two things : 1. To a constant and serious study of the Scriptures : But herein take heede , that an holy and humble minde doe alwaies beare thee company . Thinke when thou openest this booke , thou seest in the title of every book , in the contents of every chapter this inscription , Holinesse to the Lord. Nay , every line breathes holinesse , brings the very breath of that ever blessed and most holy Ghost . And bee assured , that a heart surcharged with covetous desires , ambitious thoughts , voluptuous , uncleane , and impure affections , is farre un fit for the study and meditation of these sacred writings , and shall never attaine to the saving understanding thereof . Againe , be humble and not proud , sober and not curious : neglect no helpes of Nature or Art that may bee gotten , nor relye too much upon either , as foolish Anabaptists doe on the one side , and presumptuous wits on the other , whose stocke will soone decay . Study to obey , not to dispute , turne not conscience into questions and controversies , lest whilst thou art resolving what to do , thou doe just nothing . Draw not all to reason , leave something for faith ; where thou canst not found the bottome , admire the depth , kisse the booke and lay it downe , weepe over thine ignorance , and send one heartie wish to heaven , Oh when shall I come to know as I am knowne ! Goe not without nor before thy guide , but let thine eyes bee alwaies towards that Lambe who onely can open this booke , and thy understanding . And then , Blessed is he that readeth , and he that heareth the words of the prophecy of this booke , for the time is at hand : Yea , the time is at hand when all shall be accomplished , and wee must bee accomptable , when arts shall cease , tongues shall be abolished , knowledge shall vanish away : Doe but thinke now one thought what will be the joy of thy conscience in that day , when thou maist truly say , Lord , thou hast written to me the great things of thy Law , and I have not accounted them a strange thing ; or with David , I have hid thy Word within my heart , that I might not erre from thy Commandements . 2. This for your private , in the second place attend to hearing as well as reading . It is a fault greatly reproveable in many , who despise all but their owne study ; Gods ordinance of preaching , and a moneths paines of the learned cannot do them so much good as an houres study of their owne , who therefore out of scorne of Gods ordinance and other mens abilities will keepe home . And I could wish that yet it were so , that whom God lookes for at the Church , he might finde them in their studies : they should be though not so wel busied as they ought , yet not so ill imployed as now they are . But I spare them in this place , hoping that none heares mee who doth not hate this practise , and tremble to cast such contempt upon the sacred office and ordination of the publike Ministery . I le rather touch upon our private , an exercise of an inferiour nature , yet of excellent use and great necessity . Let that before spoken perswade your attention and diligence in thriving by it ; and besides that , know the worke of providence to be such , that how simple soever the messenger be that brings it , yet Gods words will alwaies accomplish that whereto it is sent , in hardening or softening the heart . Here only let me commend unto your acceptance and expectation a double plainnesse needfull to be used : 1. Of stile and speech , that matter may have leave to command words , and not bee constrained to follow them in servile attendance . How many excellent discourses are tortured , wrested , and pinched in , & obscured through curiosity of penning , hidden allusions , forced phrases , uncouth Epithites , with other deformities of plaine speaking ; your owne eares and eyes may be sufficient judges . A great slavery , to make the minde a servant to the tongue , and so to tie her up in fetters , that shee may not walke but by number and measure . Good speech , make the most on 't , is but the garment of truth : and she is so glorious within , shee needes no outward decking : yet if she doe appeare in a rayment of needle-worke , it s but for a more majestike comelinesse , not gawdy gainesse . Truth is like our first Parents , most beautifull when naked , t was sinne covered them , t is ignorance hides this . Let perspicuity and method bee ever the graces of speech ; and distinctnesse of delivery the daughter of a cleer apprchension : for my self , I must alwaies thinke they know not what they say , who so speake , as others know not what they meane . If they doe it of purpose , they are envious to others , and injurious to Nature : and the best interpretation I can make of such misty and cloudy eloquence , is , that it serves onely to shadow an ignorant minde , or an ill meaning . T is naught in all discourse , about religion much more ; as if the darknesse of our understanding were not hinderance enough , without obscurity of speech : and of all , I am sure in this kinde of exercise most un fit , where both matter and auditors require plainnesse . Catechismes are pend like lawes , in plaine not eloquent termes , & its a great absurdity in definitions & summary decisions to seek after tropes and figures . Wherefore for curious discourses sitted to rub itching ears , let AElians grave censure of Myrmerides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coaches with foure horses , so little you might hide them undor a slies wing , or Callicrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , copies of verses written so small as a chery stone might hold them , passe likewise upon them , they are to say the least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a laborious losse of time . Certainely , I finde both the one and the other cendemned in Pauls practise and the Iewes example . Hee was learned , and spake all languages , and that exactly eloquently ; if Gods teaching can doe any thing more than a Grammarians or Rhetoricians schoole , yet in case of preaching hee would not doe that which he condemned in the false Apostles , but professeth his opinion and practise , 1. Cor. 2. 1. I came not to you with excellency of words or of wisedome : and verse 4. nor stood my word and my preaching in the entising speech of mans wisedome , but in plaine evidence of the Spirit and of Power ; and he gives a reason for it , verse 5. That your faith should not be in the wisedome of men [ as wrought by mans perswasion ] but in the power of God. Againe , Exekiel was an eloquent man , and the Iewes tooke a pleasure to heare him , but where grace wanted what could his eloquence helpe ? Yee shall have it in Gods owne words , Ezek 33. 31. 32. They come unto thee as a people useth to come , and my people sit before thee , and heare thy words , but they will not doe them : for with their mouths they * [ make jests , ] and their heart goeth after their covetousnesse . But it may be Ezekiels utterance was harsh , and they were offended at it . No , it followes : And loe thou art unto them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument ; for they heare thy words , but they doe them not . This for speech , the other plainnesse is 2. Of the matter , that ye will give mee leave to enquire after the old way and to walke in it , I meane that plaine path which the Scriptures have laid forth before us , the easiest I assure me , to be found , the safest to travel in . Mens writings are infinite , their opinions changeable , their resolutions doubtfull : and if wee begin there , wee are out of the way at the first entrance ; and t is hazzard but wee loose truth and our selves among so many turnings and windings of errors , heresies , opinions , conjectures , quarrelsome contradictions , disputes , and brawling controversies as we shall meete withall . Who would be so troubled in his way to heaven , thus wearied and vexed with endlesse and needlesse discourses , which like the envious Amalekites set upon us in our sore travell towards Canaan , assaulting the simplicity of our faith , disquieting the peace of conscience by strange decisions of doubtfull cases , darkning the cleer light of sacred Scripture which shines dimme through such painted glasse , and in briefe , mingling the sincer● milke of the Word with the noisome ingredients of carnall reason , and corrupt affections ? Surely , we doe not beleeve when we read that in the 12. of Eccl. v. 12. There is no end of making of bookes , and much reading is a wearinesse to the flesh : if we did , we would hence learne to see a fault , which an eager desire of learning , not wel guided , drawes upon us all that would be schollars . A strange curiosity to prie into all books of the same kinde , thinking wee never know the truth till wee know what all men have said of it . And are we certaine then wee have it ? It were somewhat if t were in learning as t is in bearing of a burden , where many weake men may beare that which one or few cannot . But in the search of knowledge it fares as in descrying a thing a farre off , where one quicke sight will see further than a thousand cleere eyes . It is most usuall in comparing of humane authors : for the Scriptures , its certaine that they alone without other helpes are sufficient for our direction in all necessary truth , and were our hearts inflamed with love of their excellent holinesse , and our heads a little more acquainted with study and meditation therein , wee should finde by experience that more light shineth in this sunne than in all the starres of the Church , which doe but borrow their light from hence . For mine owne part , I have alwaies wondred at the discord between the doctrine and practice of many Divines , who stiffely and truly maintaining against the Papists the all-sufficiency of Scriptures for heavenly instruction , doe yet in their private studies condemne them of insufficiency , bestowing , to say the least , three parts of their times and paines in the wearisome reading of those huge volumes of Fathers , Schoole-men , and other Writers , for one part which they spend in the meditation of the Scriptures . Wee love to seeke gold among drosse , when wee may have it ready tried and purified to our hands , yea pure as mettall tryed in a furnace and fined seven times , as the Prophet speakes , Psal. 12. 6. Blame not my resolution to follow Salomons admonition ; By these things my sonne bee admonished , and to goe to the living not to the dead , to the Law and Testimony , the lively oracles of God ; ever speaking loud enough if wee have eares to heare what the Spirit saith , and plaine enough , if , as our Apostle speakes , wee had our wits exercised to discerne both good and evill . You shall doe mee wrong to conceive any such meaning by my words , as if I would dash out all writings of men with one stroke , or condemne all Libraries to the fire : an arrogant impiety it were so to thinke or speake of mens paines in writing , and Gods providence in * preserving their bookes . No. I touch none but those who consult onely with flesh and bloud , men like themselves , out of whose discourses they frame to themselves an humane divinity , making such to be pillars that should bee but helpers of their faith : which how likely t is to faile in time of triall , I wish them to forecast betime , before they feele it too late . Among you , my Brethren , I suppose there is none who had not rather have his soule saved , than his fancy pleased : and therefore will bee willing to beleeve where God affirmes , to obey where he commands , without mans authority to convince your reason or perswade your affections . And if so , I am eased of the most troublesome & least profitable toile , the curious search and allegations of Authors : which if you do expect , you overburden me ; if I should promise , I should belie mine owne knowledge , and as I suppose , your opinion of my meannesse . Furthermore , for deeper speculations , new-minted Divinity , or elder Heresies buried in hell with their authors , or strange opinions husht up in silence , it will bee a wrong to imbroile the mindes of such an auditory , and to shake them with the unseasonable blasts of doubtfull disputes , before they have taken deeper roote in the faith . You must pardon mee , I speake to those whom this exercise most concernes , that are the yonguer in age and knowledge . And therefore I must beseech you beloved , and much respected in the Lord , who are the elder and stronger in the Lords stocke , to give mee leave to drive on in Iacobs pace , so as I weary not , nor leave behinde the more tender Lambes . I dare say wee may all at last come to Canaan , and yet breake no company : He that gives to them that want , takes not away from them that have : and you know that men may bee nourished with milk , though infants cannot live with stronger meate . Finis Prologi . THE NATVRE AND properties of GRACE and FAITH . THe summe of all Christian dueties is briefly comprised under these two heads , Agenda and Credenda , Doing and Beleeving . Which the Apostle , 2. Tim. 1. 13. makes the two maine parts of all wholesome doctrine ; Hold fast the form of sound words which thou hast heard of mee , in Faith and Love which is in Christ Iesus . The Epitome of Love is the morall Law , briefly contained in ten , more briefly in two precepts ; Thou shalt love the Lord thy God with all thine heart ; and , Thou shalt love thy neighbour as thy selfe . The sum of Faith more at large delivered in the Apostolicall writings , is shortly drawne into that excellent compendium which wee now use , and call the Apostles Creede , containing the substance of Evangelicall doctrine . Both these , Faith and Love , have one common adversary , Satan , by whom they have beene continually assaulted , and whether more dangerously , it is not easie to determine : they seeme both to bee imbarked together in the same bottome ; and if Conscience suffer shipwrack , Faith sinkes too : and if Faith the most precious lading be throwne overboard , I doubt how Charity will be able to make a saving voiage . As Paul said of the Marriners attempting an escape in their dangerous passage , so I of those , Except they abide in the ship , ve cannot be saved : and you may observe it equally difficult , to find an Hereticke vertuous , or an Atheisticall vicious liver , a true beleever . Wherefore the divell cares not much where he begins his battery , yet if I be not deceived , hee had rather enter upon the Church by undermining the Faith with Heresies , than at an open breach upon good manners . Ill manners finde more resistance ; there 's feare of lawes and rod of discipline to curbe them , they want their apologies and colourable excuses , & so lye open to the reproofe and hatred of morall honesty ; they come accompanied with shame and disgrace following at the heeles , which hinders their appearing and entertainment in publike . But Heresie easily enters and quickly spreads abroad : it findes favourers enough , having the advantage of mens common infirmity , who are apt to entertaine novelties , and take a pride to bee singular , it comes armed with reason and such justifications , as it thinkes it needs not blush , being painted over with the colour of truth : lastly , it aimes at the fairest , the Leaders of the flocke , whose authority and example speedily infects the rest . With this weapon hath the Dragon made warre with the woman , raising up even of her owne children such as have fought against her by damnable Heresies against all the Articles of Faith. Of which , part have been cut asunder by the sword of the Spirit , and yet some againe reviving , have been brought into the field under new colours : part though convicted & : condemned , yet stand it out under the support of tyrannicall violence , & remain to this day in that Augean stable , that sink or common sewer of the Romish Synagogue , whereto all Heresies almost of former & latter times have made their confluence . Besides a new breed of Hereticall opinions , not plainly denying , but by consequent overturning sursum vorsum the maine Articles of Christian beleefe : and therefore are so much the mo●e dangerous , by how much the lesse easily they are discernable in their damnable issues ; So as the Doctrine thereof is no lesse perplexed with strange disputes and difficulties , than the Grace it selfe is continually assaulted by fearefull doubting and distrust . Whether it bee mans infelicity to be ignorant of that which stands him in most stead , or the divells malice to lessen our comforts in the vse of Faith , by confounding our understanding in the knowledge of the nature thereof , that so we might either dangerously erre , or discomfortably doubt touching the truth of it in our selves , or Writers misexplication of that excellent grace through their , own weaknes or want of faith : sure I am , if any point of Divinity , this touching faith is full of much obscurity and contention . T is much , men should have a grace so divine and powerfull , and yet know not what it is , but as the Apostle speakes of men , Faith is not of all , so may wee say of Writers , All have not faith that write of it , especially Popish Doctors , who speaking of faith but by imagination , have profanely censured the faith of Gods elect , expounded by Protestants according to Scripture , to bee but a very fancy . Among whose curious and Metaphysicall discourses of this subject , he that wants faith shall never finde it , and hee that hath faith may chance lose it : at least the life and powerfull practice of it , whilst his head is intangled in subtile and nice speculations about it . For our selves , let it be our care so to speake and judge of faith , as that most precious grace which is given us to save our soules , not exercise our wits ; the knowledge whereof by contemplation is most empty and vain , without the reall inhabitation of it within our soules . It shall be my weake and yet best endeavour , by the helpe of Gods assistance , to give you the knowledge thereof , so farre as the word in manifold precepts , and examples of the Saints , together with the paines of the learned have discovered it to my poore understanding . In the unfolding of the nature of it I must spend more time , than at first I purposed to doe , because in this point some other parts of Divinity are so enterwoven and linked one with another , that without the knowledge of all , wee shall not cleerly discerne of any alone . Such are our Vocation the forerunner , and our Iustification the follower of our faith . All that I have to say , I will reduce to these foure generalls ; 1. Touching the antecedents of faith , namely our Conversion & Vocation : of which so much , as shal serve to discover unto us the generation and birth of faith . 2. Touching the nature of faith it selfe , wherein the being of that most heavenly vertue consists . 3. Concerning the consequents and concomitants of faith , both in regard of God , as Iustification , and our selves , as Obedience , whereby we may be able to judge as of the benefit , so of the truth of our faith . 4. Concerning the opposites and enemies of faith , the knowledge whereof may arme us against them . For the first , namely our Conversion , the knowledge thereof will give us some light to finde out how faith is wrought in us : which by Divines is made the first degree of our Conversion , and last Terminus of our effectuall Vocation . However , a part it is , and that a principall one too , of our first resurrection from the death of sinne , to the supernaturall life of grace . Which that it may appeare , we must distinctly consider of the threefold difference of such qualities as are in the reasonable soule , and doe either help or hinder it in its operations . This difference is according to mans triple estate : 1. In the state of innocency man was created right or upright , Eccl. 7. 29. and very good , Gen. 1 , ult . endowed with such strength and integrity in all parts , as did wholly dispose them to all operations conformable to Gods will. His understanding , so farre as was needefull before his translation , had a cleer apprehension of the Deity in his nature , attributes and worship , as also of the creatures in their essence and qualities . His will embraced and clave fast unto God , whom Adam knew to be the author of his being and happinesse . His affections and all inferiour faculties , obeyed without all resistance the rule of reason and motions of the sanctified Will. This universall holinesse and perfection in the whole man , was that Image of God , or originall justice wherein Adam was created , but continued not . For in the second place 2. After his fall , for a punishment of his wilfull transgression , God withdrew from Adam this his Image , and stript him naked of that habite of grace and perfect holinesse , wherewith he was before in all parts qualified : leaving onely here and there some few traces or lines of that excellent Character unblotted out . And now in place of originall justice succeeds originall corruption , being an universall depravation and disability of mans whole nature , to work well and conformably to the law of his first creation . The understanding is dark , erroneous , confused in the apprehension of naturall , stark blinde in perceiving spirituall things . The will froward & averse from affecting or choosing its chief good . The affections and lower faculties disorderly , violent , untameable . And this universall corruption of mans nature is that which we call the image of Satan , to whom Adam by his fall became like , and in Scripture it is termed , The flesh , The old man , The sinne that dwelleth in us , The sinne of the world , The law of sin , The law in our members , The body of death , Concupiscence or Lust , also The first death of the soule , which Adam died immediately upon his sin ; in which death and separation of grace from the soule , all Adams posterity remaine dead and rotten till they be quickned againe by Christ. Whereas then the soule being of a lively and active substance , worketh altogether by and according to its inherent qualities ; where they are onely good , all the actions thereof are regular ; where naught , there all its operations must needs be crooked and incongruous : as in men unregenerate , of whom the Apostle gives this definitive sentence , They that are in the flesh cannot please God. And out of this roote growes that fruit which wee properly call mans aversion or turning from God to himselfe , to Satan , to any creature , yeelding service and love to any but to God , to whom onely he owes it . 3. But there is yet a third estate , wherein the habits of righteousnesse and sinne are not severed as in the former two , but coupled both together : and this is in the state of grace , when holinesse is againe infused into our natures , and corruption done away in part . Which worke of the holy Ghost upon us , is set forth by sundry appellations in Scriptures , all signifying but divers circumstances of one and the same thing . It s called the Spirit , the new man , the new creature , our regeneration or begetting againe , our renascentia or new birth , our renovation or renewing , the law of our minds , viz. renewed , the first resurrection from the dead , our effectuall vocation , our conversion ; and in one word which compriseth and expoundeth the extent of all the rest , Our Sanctification , which is nothing but that Image of God , which we had & lost in Adam , restored unto us again by the supernaturall worke of Gods Spirit , creating holinesse or grace in our unholy and gracelesse hearts . For then only are we renewed being made new men and new creature , then onely begot and borne againe by the Spirit , then raised to life , effectually called and turned from darknesse to light , when we are sanctified throughout by this new quality of grace brought into us , rectifying and repairing every part of our whole man. In which state the operations of the soule are mixt , neither simply good as in the first , nor simply evill as in the second , but partaking of both qualities , according to the different habites of corruption and grace , whereby the soule is depraved or perfected in her working . Now the proper fruit of this renued grace is our Conversion or Turning unto God , when upon the infusion of spirituall life and grace , we begin again to acknowledge our Creator , and forsaking our lusts , Satan , and the creature , to fasten againe our love upon God that made our soules , and best deserves our service . But yet touching this our sanctification or inherent righteousnesse , we are to enquire a little more distinctly : and for the cleerer understanding of it , to distinguish betweene 1. The Habit of Grace , 2. The Operations proceeding from thence . The sacred habite of grace is one supernaturall qualitie of holinesse universally infused into all the powers of the soule at once , and spreading it selfe over all , leaves no part unsanctified , as corruption on the contrary leaves no part untainted . And as this being one containes in it originally the seed of every sinne , so doth the other of every gracious action . It is bestowed on every elect person , through the worke of the holy Ghost , who when hee enters to take possession of the heart by his quickning and sanctifying vertue , brings life & holinesse not to one only part , but to all at once . I say to all at once , in the habituall renovation of every part : For grace comes into the soule like light into the aire , which , before darke , is in all parts at once illuminated ; or as heate into cold water , that spreads it selfe through the whole substance ; or as the soule into the body of Lazarus , or the Shunamites childe , not by degrees but all at once infused , and giving life to every part . So is our new man borne at once , though he grow by degrees : that is , the soule in our conversion is at once reinvested with the Image of God in all its faculties : so that howsoever the actions of grace doe not presently appeare in each one , yet the habite , the seede , the roote of all divine vertues is firmely reimplanted in them , and by the strength of this grace given , they are constantly disposed to all sanctified operations . The operations flowing from this blessed habite of renewed grace , are many : For Grace as in all parts it workes imperfectly during this life , so in divers parts it workes diversly : or rather , because habits are not active per se , thus , Every faculty having proper operations belonging to it different from others , which it produceth by the strength of its proper nature ; if it be perverted by corruption it doth the action ill , if it be rectified by grace it performes it well . As , to know , to assent , to choose , to desire , to joy , to love , &c. are naturall workes of the understanding , and will , or reasonable appetite . But when they shall put themselves forth to action , nothing will be done in a right manner , nor directed to a right object , unlesse the faculties be reindued with their Primitive perfection totally or in part . For this rule is sure , Nothing can worke as God would have it , unlesse it be such as God made it . Now by the restoring of grace or Gods image , a man becomes in part like unto that he was in his first creation , and consequently , the motions of every faculty conformable to their first regularity . Well then , Grace like the Ocean is one Element , but takes divers names , according to the severall regions and parts of the soule which it washeth and sanctifieth , according to the severall objects about which they are imployed , and lastly , according to the severall occasions that stirre them up to action . As for instance ; Grace in the understanding is called spirituall wisedome in discerning of holy things ; Grace in the will is a rectified choice , and embracing of its right object , God and his goodnesse ; Grace in the affections are their pure and sanctified motions towards their proper objects ; Grace in the outward man is its prompt and ready obedience in doing the commands of a sanctified soule . Now in all these parts , albeit the seede of renewing grace bee so deepely sowne and rooted , that as S. Iohn speakes , 1. Ioh. 3. 9. it remaines within us ( the Image of God being though more imperfectly , yet more firmely imprinted on the regenerate than on Adam himselfe ) yet the Actus secundi , the actuall operations of this Grace appeare neither perfectly nor equally in every part , but shew themselves sooner or later , more strongly or weakely , according as the strength of sinnefull corruption abates more or lesse , or as there is greater necessity and use of one grace more than another : For the case is not altogether alike in our New as in our Naturall birth : here all parts are nourished alike , and grow proportionably unto full perfection , if the body be healthy and of good temper . But in the birth of the new creature it is otherwise ; he is crazic and sickly from the very wombe : and first conception , infirmity and corruption hangs upon every joint and limbe of him : so that although life be in every part , yet every part thrives not equally , nor is alike active in its operations . It s with him , as with instants that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Syderati , planet strucken , or as wee say , taken with some ill aire , in whom some parts grow wearish and withered , whilst others grow strong and lusty . All grow and have life , but those more slowly and weakely ; which diversity make the body somewhat deformed though not monstrous : So in Grace every faculty is quickened with spirituall life and strength , and yet one may have a more free exercise of this gracious power , than another , which may bee hindered and kept under through some stopping of the Spirit , some ill humour unpurged , some corrupt custome , company , or example inclining it another way . And this appeares by manifest experience of that great diversity of the degrees of grace which are found even in one regenerate man , who many times proves eminent in some one or few graces , & yet in others attains but to a very meane mediocrity . This distinction between the Vnity of the Habit , and Multiplicity of the Operations of Grace infused , may be further cleered by comparison with other things : as namely , with originall justice , and originall sinne . That was but one Image of God ingraven universally in Adams whole nature , possessing and sanctifying every part , which were thereby disposed at all occasions , to all convenient and due operations without let . This also is not a particular but universall * depravation , indisposing all parts to good , ill-disposing them to naught . Which ( as originall justice should have beene ) is in all infants together with life , but shewes it by degrees and with much diversity , as with increase of yeares , custome of education , force of temperature , strength of temptations provoke and inslame it . So our sanctification being the restoring of originall righteousnesse , and doing away of originall corruption , is for its inherence one generall habite sanctifying all at once , and working in every part a gracious disposition to its proper holy performances , though the execution it selfe be with much variety , as also hinderance and difficulty by reason of the contrary habite of corruption . Againe , health is not a particular but universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right temper of the whole body , which in divers parts hath divers names , by which every part workes diversly , and all orderly : In a universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary . And such are the habites of grace and corruption . Lastly , as the reasonable soule in infants hath all its faculties entirely , though the exercise of each of them appeare not but in time by degrees , so in our regeneration , grace is entire even in its infancy and first birth , though the operations of it are more or lesse according to our growth in Christ. Now , to make application of this to our enquiry touching the originall of faith , you may perceive by what is spoken , Whereof faith is a part , and When faith is wrought in the soule : Namely , that faith is a part of our sanctification * , that faith is wrought in the soule then when we are regenerate by the infusion of the habite of grace into our whole man. This will appeare if we distinguish between 1. The habite of faith , which is in generall the renued quality of the soule , whereby it is made able to discerne and yeeld assent unto , and also willing to put affiance in all divine truth revealed . 2. The act of faith , when the understanding and will do actually know and relie upon Gods truth and goodnesse . This is a fruit of the former , and followes it in time ; the former is a branch of the Image of God restored unto us , a streame of the common fountaine of sanctification , whence all graces slow , a part of our inherent righteousnesse , as is most apparant : It being impossible , that the understanding and will of man should bee effectually inclined towards their spirituall and supernaturall object , to give credence and put confidence in it , untill such time as they bee first rectified by grace , and purged from their habituall inbred blindnesse and rebellion : Which change when it is wrought in the soule by the Spirit of grace , sanctifying and quickning it in all the powers thereof with spirituall life : then follow those living actions of Faith , Hope , Love , &c performed by the strength of inherent and assisting grace . Wherefore wee are not to imagine that faith is infused eyther Before , or without other graces , or that the soule is not at the same time , and as soone disposed to love & feare God , as to beleeve in him , or to Humility , to Patience , to Charity , to Repentance ; as for Faith. The seed of all these graces is sowne at once ; and for their habites they are co●vall stemmes of one common roote of inherent sanctity : though yet some of them shoot up faster and beare fruit sooner than other . Those that doe so are the two principall graces of Faith and Repentance : the actions of both which seem to appeare first in the regenerate : which of them shew first , I will not now dispute ; but certaine it is , that the regenerate soule workes here most lively and stirring , and after the infusion of spirituall life the pulse beates strongest in those arteries . The reason whereof I take it is , the singular use of these two graces arising from the manner of our conversion : which being wrought by the sight of sinne and misery on the one side , and the representation of grace and mercy on the other , of necessity drawes the newly-regenerate soule by strong motions immediately to conceive sorrow for , and detestation of its sinnefull misery , and also to a vehement desiring and looking after the promise of grace , which may bring it deliverance from an estate so damnable . But in this point of the priority of one grace before another , wee may not be too bold nor curious : for as the working of the holy Ghost is secret and wonderfull , in making us wild gourds partakers of the sap and sweetenesse of the true Vine : so is it not possibly observable in all or the most , where , and in what branch this sap first buds forth into blossomes and fruit . Hence this conclusion is to be observed . 1. That Eaith properly is not the roote of all other graces , nor the first degree of our sanctification and spirituall life . Take faith in which sense we please , for the Act , or for the Habit : If for the Act , the Habite is Before that , and the roote of it ; If for the Habit , that is not Before , but a part of our sanctification , nor yet a solitaty Habite infused alone by it selfe , but together with the Actus primi , or Habits of all supernaturall graces whatsoever . T is true in some sense that before faith , there is no life nor sanctity in the soule : because faith is a part of our life of grace , and of sanctity . But there are other parts too , Hope , Charity , &c. and of these it may be said as well as of faith , there 's no grace in the soule till hope & charity be wrought in it . All are parts of our spirituall life wrought together . For as the corporall , so the spirituall life is not one distinct , but omnes actus primi , of every faculty whereby it can worke regularly . And though in the body some part may live alone , and others bee dead , yet in our spirituall life t is farre otherwise , all powers are quickned and live together : where the habit of one grace is , there are all , and as soone all , as one , every Faculty being rectified as well as any : and all the operations of each faculty tending to all its objects , renued as well as any one operation directed to some one object . Wherefore I see not , under correction of quicke eyes , how Faith can bee accounted the roote whence spring all other fruits of righteousnesse , the efficient * cause of our sanctification , the onely pipe through which the waters of life flow into the soule , that first-borne grace in our spirituall regeneration , so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts . Many divine Elogies are given to faith in the Scriptures , but none such as to cause us to make it the fountaine of all graces . That the heart is regenerate before the act of beleeving and other graces wrought therein , together with the habit of faith , may appear by these reasons : 1. It is the true and generall doctrine of all Divines , that actuall faith is never wrought in the soule , till besides the supernaturall illumination of the understanding , the will bee also changed and freed in part from its naturall perversnesse : For till this bee done , t is utterly impossible it should ever embrace the promise . Now the doing away of this ignorance and rebellion , what is it but an effect of the grace of sanctification implanted in the soule , by which it is sweetly and freely inclined to all heavenly things ? 2. To beleeve is an action of a man living by grace , not dead in sinne . The soule therefore is first endued with the life of grace before it can performe this living action . 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification , no more than that it should be needfull to have some other grace , before we can have faith ; or , why we are more fit being unconverted to receive the grace of faith rather than any other grace , as of repentance , &c. A man unregenerate having no preparations at all to any grace , is alike disposed to receive every one : and so there is no difference on mans part . If any say , that the Spirit which must worke other graces is not received till wee doe actually beleeve : in so saying he confutes himselfe ; it being most apparant , that the Spirit is given to men incredulous , to the end to make them beleevers : and no man should ever bee converted were not the holy Ghost given to him , whilst he is unconverted , to worke his conversion . Now God that for Christs sake gives faith unto us when we had none , without any predisposition in us to receive it , can and doth for the same Christs sake give us all other graces as well at the same time . 4. It cannot well bee shewne how faith produceth all other vertues in us , seeing that all habites of grace are infused , not acquired ; and one habite cannot produce another , nor doth one habite bring forth the operations of another . T is true that faith lends a hand to helpe forward all gracious actions , and does much in their guidance and direction ; but t is like as the understanding guides the actions of the will and inferiour faculties , or as prudence moderates the actions of all other morall vertues ; which actions notwithstanding come from their proper faculties and habites , as their immediate principia and fountaines . But of this point more at large when we come to shew the dependance that obedience hath upon faith . Against this may be objected : That we live by faith , Gal. 2. 20. that by faith Christ dwells in our hearts , Eph. 3. 17. that through faith we are risen with Christ , Col. 2. 12. that by faith we receive the holy Ghost , Ioh. 7. 38 , 39. Eph. 1. 13. So that we have no life till we be in Christ , no being in him til we have faith to beleeve on him , no sap from the vine , no vertue from the body till we be united as branches , as members , which union is by faith onely ; no Spirit of grace to give us life till wee have faith to receive it . In briefe thus : Christ by his Spirit is the author of all our spirituall life & sanctification . But till we beleeve wee have no participation nor fellowship with Christ and his Spirit . Therefore till wee * beleeve wee have in us no life at all , & consequently by faith we are made partakers of all life and grace . To which I answer . We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part : for Christ as by his Death he is the meritorious cause of life and grace unto the elect , so by his Spirit he is the onely efficient of life and grace in the regenerate . To whom whilst they are yet dead in sin and destitute of all grace , so as they neyther doe nor possibly can beleeve , Christ sends his Spirit which breathes life into them , changes and purifies their nature , by working all holy and rectified abilities in every part . Now this first worke of the Spirit creating of grace in the soule , doth most apparantly precede not onely the act of beleeving , but the habite also : for the habite it selfe is infused by this worke . And therefore it is also manifest that before all faith , we have and must have some participation with Christ , even to this end that wee may have faith . But this union with him is wrought meerely by the holy Spirit , which is that band whereby Christ knits himselfe to us , communicating all gracious and quickning vertue from himselfe to us , and thereby making us living members of his body . 2. By our faith on our parts : when being quickned by infused grace , wee actually apply our selves to embrace the promise , and to relye upon Christ onely . And here wee knit our selves to Christ , resting upon him alone for all comfort . By which uniting of our selves to Christ , wee receive a greater increase and larger measure of grace from him . In the first union we were insensible of it , and grace is given to us non petentibus , that asked not after it : in this second union wee are most sensible of its comfort and benefit ; and here an augmentation of grace is bestowed on us petentes , earnestly suing for it , and by faith expecting the receiving of it . Wherefore I conclude , All grace and vertue whatsoever in us , is given us from the fulnesse of Christ , the fountaine of all supernaturall life ; but yet all is not wrought by Christ embraced by our faith , but by Christ convaying his grace unto us by his Spirit . This first quickens us : wee then with Lazarus after life put into us , can awake , stand up , come forth , and by faith looke on him that raised us , fall downe , worship , and beleeve in him as our Lord and God. The places alledged eyther touch not our sanctification at all , or speake onely of the increase of grace , not of its first infusion , faith being a meanes of that , but no efficient or instrument of this . Having thus shewed the nature of our conversion or sanctification , it remaineth that for the further cleering of many doubts and our more easie passage unto other points , wee speake somewhat touching three materiall circumstances necessary to bee considered in this point of our conversion and vocation , and they are these : 1. The cause whereby , 2. The manner how , 3. The subject wherein conversion is wrought . Of the cause first : which is double , 1. The impulsive or moving cause , 2. The efficient or working cause . That which moves God to bestow the grace of sanctification upon man is nothing in man , but all in God himselfe : namely , his free-love to his elect in Christ : Which love of God is from eternity before the foundations of the world were laid : and though it be revealed unto the elect in time or at their conversion , yet doth it not then begin , when it begins to bee manifested . When wee yet lay in the shadow of death , strangers from the life of God through ignorance that was in us , when wee were cast out polluted in our bloud , not yet washed and seasoned with salt , even then God looked on us with tender compassions , hee pitted us , hee loved us as chosen vessels prepared for glory , as heires of grace and life ; and because he thus loved us , he said to us , Live , hee covered our nakednesse , and cloathed us with righteousnesse . Now that God doth thus actually love the elect before they are regenerate , or can actually beleeve , may further appeare by these reasons : 1. Where God is actually reconciled , there he actually loveth : for love and reconciliation are inseparable ; But with the elect before they convert and beleeve , God is actually reconciled . Ergo , He loves them before their faith and conversion . The minor is evident , because before they are borne , much more before they are regenerate , a full Attonement and satisfaction for all offences is made by Christ and accepted on Gods part . Whereupon actuall reconciliation must needs follow . And this the Scriptures make manifest , Christ being [ the Lambe slaine from the beginning of the world ] and God testifying of him at his Baptisme long before his death , in that speech of admirable consolation [ This is my beloved Sonne , in whom I am pleased ] well pleased with him for the unspotted holinesse of his owne person , well pleased with us in him for his unvaluable merits . And hence a second reason à pari , 2. If God did actually love the elect before Christs time , when an actuall reconciliation was not yet made , then much more may hee actually love the elect after the attonement is really made by Christs death , even before they doe beleeve it . But the former is true , as appeares by the salvation of the Patriarkes : and therefore the latter may not well be denied . The reason of the consequence is this , Because it is farre more probable , that God should love us upon satisfaction made , before our faith , than love them upon their faith before satisfaction was given . Specially seeing neyther their faith nor ours is any efficient cause why God loves either them or us . 3. Election , effectuall Vocation , and Faith , all are fruites and consequents of Gods actuall love unto the Elect : which graces and favours he therefore bestowes upon them because hee loves them . And therefore t is vaine to say , Deus elegit homines diligendos , non dilectos , or that faith and sanctity are bestowed on us onely to make us capable of Gods love . Is not the bestowing of them a fruit of his great mercy and love unto us ? Yea , the whole series and chaine of all Gods gracious workes for mans salvation , have Gods love for their first linke : as is apparant , Ioh. 1. 13. 4. These affections of love and hatred in God are perpetuall ; being eternall and unchangeable acts of his will. Whom he loves he loves alwaies , whom he hates he hates for ever . Nor doth hee as man at any time begin to love that person , whom before he hated : or hate that person whom before he loved . These things agree not with Gods immutability , or omnisciency . For it cannot be that like a man he should bee deceived in the placing of his affection , or that hee should change his minde where the things themselves change not : forasmuch as he that is once hated of God will bee for ever hatefull ( for who should make him otherwise ? ) and he that is once beloved shall be for ever lovely ( for God that loves him will make him so ) . Wherefore Gods love to the regenerate is not a thing of yesterday as themselves are : but one of those ancient favours , which have been laid up for us in the treasury of his old and everlasting counsells . 5. God loves and saves those of his elect who dye infants , and cannot have actuall faith : Of which more anon . Wherefore I conclude that before conversion , much more before actuall faith , God actually loves the elect , and out of that his great love , bestowes upon them the grace of conversion . But here I would have you observe a twofold distinction : 1. Betweene Gods love in itselfe , The manifestation of it to us . That is perpetuall and One , from all to all eternity , without change , increase or lessening towards every one of the Elect : But the manifestation of this love to our hearts and consciences begins in time , at our conversion , and is variable according to the severall degrees of grace given , and our more or lesse carefull exercise of Piety , whereby the light of Gods countenance at one time shines bright upon our soules , at another time is in the eclipse . Which divers degrees of revelation , argue no difference in Gods affection ( nay in earthly Parents it doth not alway , for a strong affection may be concealed ) : but we may truly say , That Gods love to us when he decreed to save us , is one & the same without addition with that which he manifesteth unto us , when hee glorifieth us . That holy flame of divine love towards us doth burne as hote now as then ; though till then wee shall not be so thoroughly heated with it . 2. Betweene Gods love to our persons , Gods love to our qualities & actions . A distinction which God well knowes how to make ; and wee should sometimes learne to use it , not hating mens persons , because of some infirmities . Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children , those they hate , these they love , and when for their vices they chastise their persons , they remember with much compassion , that t is a childe whom they have under the rod. To the point ; the cause is alike betweene God and the Elect , his love to their persons is from everlasting the same , nor doth their sinnefulnesse lessen it , nor their sanctity increase it . Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites & works then begins , when both the one and other become holy by the grace of conversion : before which time and after too , God is angry even with his Elect , and testifies his hatred of their sins as much as of any others , by manifold chastisements upon their persons for their offences . Wherefore though Paul were a chosen vessell dearely beloved of God for his person , even then when in ignorant zeale hee furiously persecuted the Church , yet for his conditions they were hatefull and highly displeasing to God till after his conversion . Most true it is , that sin doth justly make that person hatefull in whom it is , and it doth so in the reprobate , whose sinnes God hates , and for their sinnes their persons , which he alwaies beholds polluted in their uncleannesse : yet in the Elect whom hee hath loved for ever , this difference of affection is manifest , God approves of their persons , whilst hee disallowes their corruptions , and when his fiercest wrath was shewed against the sinnes of the Elect in the person of Christ , then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature , yet not his favour from his person , which he loved as elect in Christ , whilst yet he punished his transgression sharply : and we see nothing more common in Christian observation , than for men , after such time as they are converted and assured of Gods tender love unto them , yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes . Hence then it appeares , that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected , with whom being actually reconciled in Christ , having justified them from all their sinnes by his merits , he afterwards sends forth his holy Spirit into their hearts , calling them from darknesse to light , from under the power of Satan and their corruption , to the libertie of Gods sonnes , that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light . And whereas that place of the Apostle , Heb. 11. 6. Without faith it is impossible to please God , may breed a doubt against this which hath beespoken , as seeming to imply , that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God , nor beloved of him : For the removing of this scruple , wee are according to the second distinction understand this place of the Actions , not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will : but this is secret , they feele it not , nor doth so much appeare vnto them or others till their conuersion , when only God declares himselfe to bee pleased both with their persons and actions . But for their actions , t is certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith , can bee done according to Gods will , and so be pleasing vnto him . Of which ordinary course of pleasing of God in our Workes , according to his reuealed will , this place is to be interpreted , and that out of the place it selfe ; for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains , why Enochs life and religious walking with God was pleasing to him , namely because they had faith , in and by which they performed those seruices acceptably . Without which faith it is impossible , saith the Apostle , to please God , namely in any Worke that we goe about ; & he addes the reason , [ For he that cometh to God , ] whether in sacrifices , prayers , or any other religious duties to be performed to God , [ he must beleeue that God is , & that he is a rewarder of them that diligently seek him . ] Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ , through whom they are pleasing vnto him , when yet their works please him not . And thus much of the Moving cause of our Effectuall Vocation , viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries , 1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse : but with a distinction of a double justification . 1. In Foro Diuino , in Gods fight ; and this goeth before all our sanctification : for even whilst the elect are unconverted , they are then actually justified & freed from all sin by the Death of Christ : & God so esteemes of them as free , and hauing accepted of that Satisfaction , is actually reconciled to them . By this Iustification we are freed from the guilt of our Sins , and because that is done away , God in due time proceeds to give us the grace of Sanctification , to free us from sins corruption still inherent in our Persons . 2. In Foro Conscientiae , in our owne sense , which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification . The manifestation of which to our hearts and consciences , is the only ground of all our peace and comfort : and it followes our Sanctification , upon and after the Infusion of Saving Faith , the only instrument of this our Iustification . This distinction is needfull to be obserued , as giving light to many things : and without it I know not what reasonable construction can be made of these words of Tilenus , Synt. part . 2. cap. 45. Thes. 38. Perperam & absurdè prorsus inter effecta Sanctificationis numer atur justificatio , quae illam naturâ praecedit ; neque enim sanctificatur quisquam nisi jam justificatus : omninoque necesse est , ut arbor bona sit , priusquam bonos ferat fructus . If he meane that no man is sanctified , but he that is first justified in Gods sight by Christs righteousnesse accepted for him , t is true : but if , that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith , t is apparantly false , seeing a man cannot have Faith , nor use faith till he be first sanctified . And the reason hee gives is exceeding weake , The tree must be good before it bring forth good fruits . True , but what makes vs good trees ? our Iustification or our Sanctification ? Surely our Sanctification . For though by Iustification wee are accounted good and Holy before God , yet wee are not so in our Selues , but most euill and Corrupt till we bee indewed with the grace of sanctification . And then only wee become Good trees , fit to beare the fruite of good workes : so that the reason is in effect , as if he had said we must first be Sanctified before our workes be Holy : and that 's true ; for euen to Beleeve is a good and Holy worke , and therefore though it goe before Iustification , yet of necessitie presupposeth Sanctification . 2. That faith is su●b an instrument of making vs partakers of the Benefites of Christs Mediation , as is neither absolutely necessary in al. the Elect , nor yet simply anteceding all manner of participation in those benefites . That it is not absolutely necessarie in all , appeares in the Elect dying infants , who enjoy all the benefits of Christs merits in their Iustification , Sanctification and Glorification , without this instrumentall meanes of their actuall Faith : as wee shall see more at large anon . That Faith doth not simply precede all manner of Participation with Christ , appeares by a double benefit wee enioy by and from Christ , before such time as wee doe beleeve . 1. Our Sanctification wrought by the Spirit , which from Christ convaies Life and Grace into our Soules , when wee were utterly devoid of all both Faith and other graces , as hath beene shewed before at large . And this is the first benefit of Christs death bestowed on us before we so much as aske it . 2. Our Iustification in Gods sight ; which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians , that Christs merits have made God only Placabilem , not Placatum , procured a freedome that God may be reconciled if hee will , and other things concurre , but not an actuall reconciliation . A silly shift devised to uphold the libertie of mans will , and universality of Grace . No , t is otherwise , the Ransome demanded is paid and accepted , full Satisfaction to the Diuine justice is giuen and taken , all the sinnes of the Elect are actually pardoned , Gods wrath for them is suffered and ouercome , he rests contented and appeased , the debt book is crossed , and the hand-writing cancelled . This grand transaction betweene God and the Mediator Christ Iesus , was concluded upon and dispatcht in heaven long before we had any being , either in Nature or Grace : Yet the benefit of it was ours , and belonged to us at that time , though we never knew so much till after that by faith wee did apprehend it . As in the like case , Lands may bee purchased , the Writings confirmed , the estate convayed and settled vpon an Infant , though it know nothing of all , till it come to age , and finde by experience the present commoditie of that which was prouided for him long agoe . And the reason of all this is , because it is not our Faith that workes Gods reconciliation with us , but Christ beleeved on by our faith : Now his Merits are not therefore accepted of God , because we doe beleeve , but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect , not only before their faith as in all , but also without their faith as in Infants ? I proceed to the second cause of our Conversion , viz. the Efficient cause which really produceth it , and that is the Holy Ghost , in whose person , not excluding the Father and the Sonne , this worke of Sanctification is peculiarly terminated . This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces , into the Candlesticke , the Church , as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit , Gal. 5. 22. and Eph. 5 9 [ For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth . ] yea , the whole worke of sanctification and renued Grace is styled by the name of the Spirit , Gal. 5. 17. [ The flesh lusteth against the Spirit , and the Spirit against the flesh , ] id est , Grace fights against corruption , and this opposeth against Grace . In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect , he is in Scripture set forth vnder a double Similitude of Water and Fire : which are Elements most apt to cleanse . The similitude is from the custome of the Leuiticall Purifications , which were done by the use of both Elements . For all vessells and utensills polluted by any legall uncleanenesse , were to bee purged by Water if they were of wood , but by Fire , if made of metall or other materialls that might endure it , as you may reade , Num. 31. 23. So what euer filthinesse cleaves unto us , or how deeply soever incorporated into our natures , the Holy Ghost by his most blessed vertue , as by water washeth away , as by fire consumeth . [ Then I will poure cleane water upon you , and yee shall bee cleane , from all your filthinesse and from your Idols will I cleanse you : ] saith God unto the Church , Ezech. 36. 25. And what is this water ? in Verse 27. he interprets himselfe in these words , [ And I will put my Spirit within you ] . Hence wee are said to bee baptized with the Holy Ghost , Ioh. 1. 33. to bee baptized by one Spirit into one body , 1 Cor. 12. 13. to bee borne of water and of the Spirit , Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power , cleansing us from inherent corruption , and creating in us Purite and Holinesse , as is cleare out of that of the Apostle , 1 Cor. 6 11. [ And such were some of you : but yee are washed ] : what 's that ? the next words tell us , [ But yee are sanctified , but yee are justified in the name of the Lord Iesus , and by the Spirit of our God ] . Hence the bestowing of the abundant gifts of the Holy Ghost , is metaphorically described by Effusion or pouring out , as Esa. 44. 3. [ I will poure water upon the thirsty and flouds upon the dry ground ; I will poure my Spirit upon thy seed , and my blessing upon thy buds . ] Ioel 2. 18 , [ I will poure out my Spirit vpon a●l fl●sh ] fulfilled Act. 2. For that other appellation of Fire , we haue it expresly , Mat. 3. 11. [ Hee will baptize you with the Holy Ghost and with fire , ] and implied , Marc. 9 49. Euery man shall bee salted with fire : and euery sacrifice shall be salted with salt . Grace therefore is of a diuine off-spring , the immediate effect of the all-powerfull vertue of Gods Spirit , whereby he replants inherent Holinesse in our Soules , having purified them from all Vncleannesse , to make us holy vessells of pleasure fit for the seruice of Gods Sanctuary . Now whereas this worke of the Holy Spirit , is by divines called Donatio Spiritus Sancti , the Giving of the Holy Ghost , that we be not mistaken , you are to note briefly , that the Holy Ghost is said to be given two waies : 1. In his Essence and Graces , both together ; and so was he given to Christ the Head of the Church , in whom dwelleth the fulnesse of the Godhead bodily , or substantially , whom God hath annointed with the Holy Ghost and with Power , and that above all his brethren , having given him the Spirit without measure . 2. In his Graces and Vertues only ; and so is hee given unto the Church , the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect , the inhabitation thereof in their hearts , how they are said to bee the Temples of the holy Ghost , and Partakers of the Divine nature : albeit it be most true , that the Holy Ghost being God must needs be present euery where by his Essence , yet I take it to agree best with Christian modesty to let passe curious speculations about such sacred mysteries , and to rest our selues contented with this , that it sufficeth abundantly for our comfort , if wee enjoy his Gracious presence , replenishing us with all heavenly vertues and Consolations . Now this donation of the Spirit , in his graces and vertues , is double ; 1. One respecting the publike , when an extraordinarie measure either of Inferiour gifts , or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common . And this was more peculiar to the times of the Primitive Church . Of which donation of the Spirit you may read , Ioh. 7. 39. Act. 2. & Act. 19. 2. 6. Eph. 4. 8. 11. 2. Another in regard of the Private good of every Elect person , when the Holy Spirit is given to him , effectually to call , convert , and sanctifie him . And this only is that giving of the Holy Ghost which wee now seeke after : when the power of that Holy one overshadowes our soules , and by the immortall Seed of his owne most gracious vertue , frames in us the New man created according to God in Righteousnesse and Holinesse . Let this suffice concerning the Causes of our Conversion , which are briefly wrapped up in that of the Apostle , Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us . I goe on to the next circumstance , viz. The manner how it is wrought in us . To inquire in what manner the Holy Ghost breathes into our Soules the Supernaturall life of Grace , is a scruteny as difficult , as to search whence and whither the winde blowes , or for a dead man raised up , to tell how life and sense came into him , or for a man borne into the world , to describe in what manner each of his members was fashioned in the wombe . There is not , I suppose , any mortall man not inspired with speciall revelation , that can declare unto us this Way of the heavenly spirit , any more than the skilfullest Anatomist , the Way of the earthly spirit , nor how the bones doe grow in the wombe of her that is with childe , as Saloman speakes , Eccle. 11. 5. To tell the moneth , day or houre wherein they were converted , is in most converts impossible , in all of exceeding difficult observation ; though I denie not but the time may be in Some of sensible marke . But euen in them or others , to shew us by which way the Spirit went out from God to speake unto their hearts , by what secret motions it moued upon their soules , how and in which parts its quickening and sanctifying vertue gaue life and heat unto them , we cannot expect from them any declaration of that which they had no power to obserue . Doe not looke then I should make knowne unto you the manner of that in you , whereof I am ignorant in my selfe . This I trust , that thorough the grace of our Lord Iesus Christ , both you and I may say with the blinde man in the Gospell , One thing we know that we were blinde , but now we see ; we were dead , but now we are aliue ; we were lost , but are now found ; we were darkenesse , but are now light in the Lord : albeit how our eyes are opened and illightned , how we were recovered from our wandring in the vale of death , wee cannot in euery particular exactly recount . Blessed is hee that findes this change in himselfe : and farre more blessed than they , who betray themselues to have no part in the worke by their pride and bitternesse in quarrelling the manner of it , who ( as the learned Moulin censures , not too sharpely ) are themselues ledde by a reprobate Spirit , whilst captiously and carnally they inquire after the working of Gods Spirit . There are neverthelesse two things in the manner of Graces plantation in us , which we may descry , because the Scriptures have discovered them unto us : namely , 1. That this Plantation of Grace in us , is meerely Supernaturall . 2. That this Plantation of Grace is Constant & Durable , not to be rooted up again : two circumstances about the infusion of Grace into mans heart , so necessary to be well observed , as nothing more . Because in the one lies the foundation of all Christian humility , we having nothing but what we have received : on the other depends all our unconquerable comforts in this our pilgrimage , that we have so received grace , as wee shall never lose it again . In both these Sathan hath not beene wanting by his instruments , men of corrupt mindes , to pervert sound doctrine , and poyson religion even in the roote : advancing the wisedome of the flesh , against the power of Gods Spirit , filling the heart with proud imaginations , by ascribing so much unto the Sufficiency of its owne naturall Abilities in point of Convesion , as it need not be much beholding to God for his grace : and againe breeding in the soule terrors unsufferable , and fearefull doubtings of its perseverance in grace received , upon the apprehension of no stronger support in grace , than the reede of mans Free-will , which having received , may as easily reject grace , and having made them , may by the same power eternally undoe them againe . So looke how men are exalted in pride on the one side , as low are they throwne downe , in discomfort on the other side ; and scarce is there any point of religion wherein we may erre more easily and dangerously . Well then let this be our first conclusion touching the manner of our conversion , that The Grace of Sanctification is wrought in the Elect in such a manner as is meerely Supernaturall , id est , above the strength , without the concurrence of any abilities of our corrupted nature . God though a supernaturall agent , yet worketh many things by naturall meanes , and in a naturall manner , whilst hee doth but only giue his assistance and co-working power to & with the naturall abilities originally planted in every creature . And then though we denie not Gods actuall Concurrence , yet we truly and properly ascribe such effects to their Visible , apparant , immediate causes . But in this point , concerning the replantation of Holinesse in a Sinfull man , we affirme against Pelagians , Semi-pelagians , Papists , Arminians , or other sectaries however branded , that as the Agent or Efficient of mans Sanctification is simply supernaturall , viz. the Holy Hhost , so is his manner of working altogether Divine beyond the power , and without the helpe of any thing in man. An assertion that layes nature flat on her backe : and yet gives vnto her as much as Sinne hath left her , and that 's just Nothing in matter of Grace . And the truth hereof will easily appeare to any that will without pride and prejudice consult the Scriptures , or common experience . Me thinkes when we reade in the booke of God these and such like sayings , that every imagination of the thoughts of mans heart is only evill continually ; that of the children of men , there is none that understands and seeks after God ; that they are become altogether filthy , none that doth good no not one ; that [ the naturall man perceiueth not the things of the Spirit , nor can he know them being spiritually discerned ] that wee are [ blinde ] till God [ Open our eyes ] that wee are [ deafe ] till God [ bore our Eares ] that wee are [ Darknesse ] vtterly destitute of Spirituall light , that , [ the Wissdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh is enmity or hatred against God , is not , nor can be subiect to him ] that [ the flesh lusteth against the Spirit ] rebelling against the worke thereof even in the regenerate ; much more before regeneratiō , that [ of our selves we are not sufficient to thinke a good thought as of our selves , but that our sufficiency is of God ] that [ it is God which worketh in us both the will and the deed of his good pleasure ] that in our conversion , wee are [ New begotten ] [ New borne ] [ New creatures , created in Christ Iesus to good workes ] in fine to put all out of doubt , [ That wee are Dead in trespasses and Sinnes ] and that our Sanctification is the [ first resurrection ] from death , effected in us by the same Almighty [ power which God declared in raising Christ ] from the grave : When , I say , wee consider of these and the like places , were wee not too much in love with our selves , and held some scorne to con God all the thankes for our salvation , our hearts and tongues would presently bee filled with a sincere acknowledgement , Not unto us , O Lord , not unto us , but unto thy Name wee give the glory , for thy loving mercy , and for thy truths sake . Besides , I wish wee would descend unto an unpartiall examination of our owne hearts , to make discovery by the light of the Spirit , of that body of Death wee be are about with us , what strong rebellion there is of the Law in our members , against the law of our mindes , what secret and powerfull attractives the affections of Sinne have to pull us unto disobedience , what violent and bitter opposition they make against Grace checking their disorderly motions , how seldome any blessed resolution tending to sanctity rises up in our thoughts , how vnwildy we are in the managing of any gracious motion from the Holy Ghost , with what slacknesse and cumber wee prosecute such holy inspirations to action and full accomplishment , in a word , how passing slow our course towards heaven is , when wee have all helpes of nature and Grace to carry us forward , I am fully perswaded , that whatsoever any man may conceive in abstract speculation , there is no converted person if he make application to his owne particular , but will confesse freely , if he deale truly with his owne heart , that , not only if God had not done More for him than he could for himselfe , but if God had not done All for him he had utterly perished in his sinnes . And he will acknowledge that it is impossible there should be in and of himselfe such Preparations and forward dispositions to worke his owne Conversion ; who being Converted is hindered by none so much in the finishing of his salvation , as by his owne perpetuall indisposition to goodnesse . This our disabilitie whereof wee are convinced in our owne sense and by testimony of the Scripture , will inforce us , if our pride bee not as great as our povertie , to confesse whence wee have our riches without stammering , shifting and mineing of the matter , as the fashion of too many is , who by many prety scholasticall devices distinguish God out of all or the greatest part , or at least some part of his Glory due unto him for our Conversion , and thrust in the Abilities of their owne Free-will as co-workers with Gods Spirit , & joynt-purchasers of this inheritance of Grace . But let God have glory and every man shame : and let all whom grace hath taught to judge of their Corruption , say with the Church Es. 26. 12. Thou ( O Lord ) hast wrought all our workes in us . I will not prevent my selfe by larger explication of this point at this time : but wrapp up all touching this first conclusion , in a needfull distinction or two , and so passe on . Mans Concurrence in the worke of his sanctifications is double , 1 Passive , which is the Capacity or Aptnesse that is in mans nature for the Receiuing of Grace , for being a Reasonable creature hee is naturally prepared and disposed with such a substance and faculties as are meet subjects to receive the Habit , and instruments to performe the actions of Grace . This Concurrence of man to his regeneration , is most necessary : nor doth God sanctifie senslesse or irrationall creatures , nor is man in his conversion in such sort passive , as is a stone , blocke , or brute beast , as our adversaries absurdly cavill . 2 Active , which is some Strength or Power that man hath in the Vse of his faculties , especially of his will , for the Production of Grace . This strength of man in doing good is to be distinguished in regard 1 Of the Beginning and first Act of our Conversion , when Holinesse is at the first reimplanted in the Soule . 2 Of the Progresse of our Conversion in the practise of Sanctification : In this second respect none denies Mans actuall concurrence with the Spirit of God : for being sanctified and inwardly inabled in his faculties by Spirituall life put into them , he can Move himselfe in and towards the performance of all living actions of grace , even as Lazarus of Nature . Whereas yet you are to remember , that even in these actions wee cannot worke alone , we are but Fellow-workers with the Spirit of God , and this not in an Equality , but Subordination to him : we indeed move our hands to write , but like raw schollers wee shall draw mishapen charecters , unlesse our heavenly Master guide our hands . Neverthelesse these actions take their denominations from the next Agent , and though performed by speciall assistance of the Spirit , yet are rightly said to be mans actions : so that when a regenerate person , Beleeves , Praies , gives almes , rejoyceth in God , &c. we doe not say that the Holy Ghost in us Beleeves or Praies , or gives almes , or rejoyceth in the hope of happinesse , ( as some would fasten upon us such a senselesse assertion ) it is man that doth all these , but man assisted by Grace . But now concerning the former respect , for the first Infusion of the Habite of grace into the soule , wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart , and grant him onely a Passive capacity to receive it bestowed on him . And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall , nor man like a Morall agent . The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes , brought out of the Power of the Matter , that is , if I understand Naturalists in that Phrase , resulting out of the Inherent qualities of the Subject diversly compounded and ●ipened by the externall agent , or as those agents worke in the generation of Second qualities arising out of the different mixture of the First : in both which the qualities of the Subject concurre with the outward agent in producing the effect . This worke is of a higher nature , like the infusion of the Reasonable Soule into the Conception , to whose creation the body conferres nothing at all , and to its introduction nothing but a passive capacitie . It is a change of our nature , a creation of new qualities , not a perfection of the old , an habituall qualitie meerely infused by Diuine vertue , not issuing out of any inward force of humane abilities , howsoeuer strained up to the highest pitch of their naturall perfection . And therefore againe , man in this work of sanctification is not any morall agent , as when by many commendable actions he gets to himselfe the habit of morall vertue . No : Civilitie is a hopefull preparation , but no working cause of sanctitie . Take that and all other the most likely dispositions you will , let there be sweetnesse of naturall temper , ingenuitie of education , learning , good companie , abstinence & hatred of grosser vices , respect of lawes , restraint of discipline , an industrious forwardnesse to all laudable courses , a naturall desire of the unknowne happinesse of the Saints , a part in the externall communion of the Church , in briefe , the whole packe of morall vertues Christianis'd ( that I may so speake ) by the generall knowledge of religion ; yet all these with their joint force cannot kindle in us one sparke of Celestiall fire , nor quicken our dead soules with the least true motion of spirituall life . Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel , He is not farre from the kingdome of God ; but that hee is in common estimation , and according to the usuall course of Gods working , more fit than another man is for the receiving of Grace : and for the performance of all gracious workes , without question hee is more aptly disposed than others are , because by those preparations the violence of corruption is somewhat broken in him , which in others remaining intire till their conversion , makes the stronger resistance afterward in all their religious practises . Wherefore it is not to be denied , but that in such a man so prepared , there is a passive capacitie more large and fit for the entertainment of Grace , than in others : but for any active qualification to produce it , it is found neyther in the one nor other . And you are to observe , that in respect of God t is all one , prepared or not prepared : he can of stones raise up children to Abraham : t is easie for him to doe so , and t is not unusuall , if you marke it , that the fairest , best tempered , and best governed natures are manietimes left utterly destitute of all true sense of Pietie , when men of sowre and crabbed dispositions , or of more disorderly conversations , are made partakers of sanctifying grace . To end this matter , Originall righteousnesse to Adam was naturall , being the naturall qualitie wherwith he was created , and corruption was accidentall , being an unnaturall vitiousnesse acquired by his fall : with us t is quite contrary , Corruption is naturall following our generation and birth , and Grace , accidentall : recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us , but by supernaturall restitution made by the holy Ghost . So I come to my second conclusion touching the manner how grace is planted in us , which is this ; That in our Conversion the Habite of grace is so firmely wrought in us , as it shall neuer be abolished againe . Grace in the regenerate is not any slight tincture or staine , but a through and durable dye . The Image of God is so deeply imprinted in our soules , as it shall never be defaced againe . Where the Spirit of God comes , hee makes sure worke : what hee hath built none shall pull downe : where he hath taken possession , none can thrust him out of doores : where he hath opened none can shut : where hee bestowes his gifts and graces hee repents not of his liberalitie : where he hath begun the good worke of grace , there he will also finish it . A matter as plaine as comfortable , if we will but distinguish of the workes of Gods Spirit about our Sanctification , as they are differenced in their times : they are two , 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule , whereby wee are converted . This work is called Preventing grace , by which the Spirit without our helpe workes in us Habituall grace . 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace , by effectuall concurrence of his vertue , together with the strength of our regenerate faculties . This worke is called Gratia Subsequens , Cooperans , or Assistens , and the issue of it , are all those sanctified actions which wee performe by its helpe . And this second worke of the Spirit must needs be granted : for albeit he could worke without us in making us good trees , yet wee must worke together with him in bearing good fruit : and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action , when we cannot but grant an immediate concourse of his ordinarie power , in all actions naturall , even to the moving of one of our fingers . But further this subsequent vertue of the Holy Ghost about all good workes which wee doe , is twofold : 1. One , that stirres us up to good actions , by inspiring into our soules , after a secret and unperceiveable manner , holy thoughts , heavenly motions , desires , purposes , and resolutions tending to godlinesse : and this worke is called Gratia excitans . 2. Another , that guides and helps forward the strength of each facultie , when it applyes it selfe to the reall performance of any action : and this is properly called Gratia adjuvans or Cooperans . These things thus differenced , let us see wherein the Constancie of Grace consists , and wherin it seemes changeable . First for the Habit of Grace , in the regenerate we affirme that it is Constant , abiding for ever in them in whom it is once implanted . So that hee who is once converted , cannot so shake off the grace of his first , that hee should need a second conversion : and a sinner once raised from death through the infusion of spirituallife , like unto Christ , he dyes no more , but lives for ever to the glorie of God. The reason is strong from that of the Apostle Peter , 1. Pet. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is this Seed by which we are borne againe ? It is not the Word eyther alone or principally considered , because that is but an instrument , and arbitrary too , the force whereof so depends on the chiefe agent the power of the Spirit , that without it is but a dead sound . And the reason why the word Lives & endures for ever , is only because the power of the H. Spirit , w ch gives it its effect , is everlasting . Well then , this Seed is the power or vertue of the H. Ghost : so called by similitude , because that as of Seed the Conception is formed ; so by the power of Gods Spirit immediatly , the New man , or graces of Sanctification are begotten in us . But why is this Divine vertue the seed of our regeneration called Incorruptible seed ? is it in regard of it selfe , or in respect of the fruite ? For it selfe t is most true , that as the Person , so the Power of the Holy Ghost , is eternall and incorruptible . But hee is wilfully blinde , who sees not that in this place , it is so styled in relation to the effect it workes in us , quatenus Semen , as it is seed incorruptible , producing fruit like to it selfe incorruptible and immortall . And the opposition here made , is manifest , We are not borne of corruptible Seed , for that perisheth , and so what is borne of that must needs be corruptible : but wee are borne of incorruptible seede which lives and endures for ever , and therefore what is born of that , must needs be incorruptible . This is plain then , that this Quickening Power of Gods Spirit , whereby we be regenerate , lives for ever , not only in it self but in us also : supporting and sustaining our soules for ever in their spirituall life of grace once infused into them . And if any will cavill , St. Iohn puts all out of doubt , when speaking of every regenerate person , he saith , that this [ Seed remaineth in him ] and so that cannot sinne . 1 Iohn 3. 9. [ Whosoever is borne of God doth not commit sinne : for his Seede remaineth in him , and hee cannot sinne because hee is 〈◊〉 of God. ] And this for the Habit of grace , the Constancy whereof no desperate defender of the Saints Apostasie , bee hee Papist or Arminian shall bee ever able to shake . In the next place touching the Operations of Grace which we performe by the ayde of the Spirit , there is not such Constancy to be found in them , as in the former . For the Holy Ghost doth not at all times alike , either stirre up the faculties of the Soule by holy motions , or assist their endevours in performance of Good desires . Some presumptuous Sinne against Conscience , some Pride in our owne strength , some neglect of pious duties , especially Prayer and spirituall Meditation , some Carelesse entertainment of the blessed motions of Grace , some Security through long enjoying of heavenly comforts , some such or other offence , may Quench the Spirit , and cause him to withdraw from our Soules all Sense of his comfortable presence and assistance for a time . And then the Soule being destitute of this actuall concurrence of the good Spirit , falls a Languishing , bewrayes presently its naturall impotency , like hot water taken off the fire begins to returne to its first coldnesse ; and for a time corruption prevailes against Grace , that which is naturall against that which was but Accidentall . Such Cessations or Interruptions of grace as these are , all men grant , and all good men feele : but yet though the act faile the Habit ceaseth not , nor is the ground straitway barren because it misseth a Season or two : They are but chastisements for negligence past , and admonitions to ensuing industry , both ending in a large augmentation of all comforts , when upon submission God is intreated againe to cause the light of his Favour to shine upon us . ●…s much touching the second Circumstance about our Conversion , viz. the maner how t is wrought : I should proceed to the third , viz. the Subject of it : but I should vtterly weary you , who by this time cannot but desire to be rid of mee . Pardon me yet a small trespasse upon the time and your patience , that I may conclude all in a word or two of application to our practice . Yee have heard touching our conversion , that the cause of it is Gods free love , without our worth , before we were : that the manner of it is by the grace of the Holy Ghost , without our helpe , when wee were weake and of no strength . Let the serious thought of these things breed in our hearts a double grace . 1. Of Thankfulnesse . 2. Of Humility . Le ts joyne both together , for they are twins of one birth : and as you shall never see a proud man thankfull either to God or man : so you shall never behold an humble minde , but it will alwayes appeare in the most gratefull acknowledgement and confession of the least good turn . We shal see how great cause there is in this businesse of our conversion , that wee should empty our selves , of all proude imaginations , and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy : if wee will enforce upon our dull heartes the powerfull meditation of these foure points ; 1. The Desperate and forlorne estate of an unconverted person . 2. The Impossibilitie of our recovery out of this damnable condition , by any strength of our owne or other creature whatsoever . 3. The admirable Graciousnesse of Almighty God in providing the meanes , and by them effectually working our full deliverance from the power of Sinne & Damnation . 4. Lastly , the blessed estate of Grace whereto hee hath now brought us , and wherein hee preserves us under the hope and expectation of eternall glorie . I beseech you that among the multitude of your thoughts and studies , you would be pleased to make these things the subject of your best advised meditation . Hold me for ever guiltie of a damnable lye , if you finde not by experience how forcible this course will be to take downe our foolish haughtinesse and swelling conceits of our own sufficiencie : and to inlarge the heart in sweetest songs of thanksgiving to him that hath done so great things for our soules . My brethren slight it not , t is a matter of greatest consequence , and touches us neerely . Doe but conceive with me , How horrible that thought is , and ful of unspeakeable terrour , when the conscience , freed from the clamours of ill companie , cooled after the heate of wine and fulnesse of bread , retyred from the distracting businesse of our Callings , and stilled after the rage of some furious passtons , or glut of pleasures , shall in silence turne in upon it selfe , and falling upon the inquirie after its future estate , conclude after diligent search , that as yet it hath neyther part nor portion in the inheritance of grace or glory . Be assured , that conscience will not lye and flatter at such a time , and that , where it findes no reformation of manners , no change of the heart , no puritie in the affections and desires , no sense of the powerfull worke of the Spirit of Grace , conscience will not spare to tell such a man to his face , That he is a man of death , prepared against the day of slaughter , one hated of God , detested of Saints and Angels , living without communion and fellowship with Christ , and so in a continuall expectation of Gods vengeance to fall on him in hell , assoone as death shall strike him to the ground . This will put the heart into a cold sweate , and make the powers of the soule to shake : specially when it shall looke about to all those things whence succour may seeme to be had , and then shall finde it selfe utterly forsaken by them in its distresse . Againe consider with me that no stranger can partake or perceive the unspeakeable joy of that heart , which upon the like examination finds it selfe to be translated out of the bondage of Corruption , into the libertie of Grace , washed from its uncleanenesse by the Holy Ghost , linked in communion with the Saints and body of Christ , and sealed with the Spirit of promise to the assured Hope of everlasting happinesse . If any thing can , these thoughts will melt the heart into most humble thanksgiving , and make us fall on our knees , and with hands and eyes lifted up to him from whom our help commeth , to confesse with the holy Prophet : I was brought low , but thou hast helped me ; I was in thraldome , but thou hast loosed my bonds : the sorrowes of death compassed mee , and the paines of Hell gat hold on mee , I found trouble and sorrow : but thou hast delivered my soule from death , mine eyes from teares , and my feete from falling . What is now my duty ? I will offer to thee the sacrifice of thanksgiving , and call upon the Name of the Lord : My soule praise thou the Lord , and all that is within me praise his holy Name . And againe , My soule praise the Lord , and forget not all his benefits , saith the same holy David , Psal. 103. 1. 2. But wherefore was all this contention of Spirit , why this striving with utmost endeavour to bee thankefull ? Oh there was good cause : Grace was worth God-a-mercy , and t is for that this holy man thus strives to bee thankefull to God , who forgave all his iniquities , and had healed his diseases . Certainely , where so undeserved mercy in such desperate misery , in that shewed upon a wretch , as not onely to free him from all evill , but also put him into the possession of all blessednesse ; where this grace workes not the heart to Thankfulnesse and Humility , it is most apparant , that such a heart knowes not what such Grace meanes . For our selves , let us shew forth these vertues of the Spirit which hath converted us and dwells in our hearts : let 's looke to the rocke out of which we were hewen , to the pit whence we were digged , consider what wee were and should have beene , what we are and shall be : and then take we up that most modest speech of that noble Athenian * Captaine in the midst of all his glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from how great basenesse and misery , to what great glory and blessednesse are wee advanced ? Make wee our confession with Iacob , With my staffe I came , &c. and the Israelites , Deut. 26. 5. A Syrian was my father ready to perish , &c. And now let us in like manner make unto God our thankefull acknowledgement , and say in the words of the Prophet : O Lord , wee confesse unto thee , that our father was an Amo●ite , our mother an Hittite ; that our birth is of the land of Canaan , wee were borne bond-slaves and children of the curse . In the day of our nativity our navell was not cut , we were not washed with water , not salted with salt , nor swadled in clouts : none eye pitied us to doe any of these things unto us , and to have compassion upon us , but wee were cast out into the open field , to the contempt of our persons in the day that wee were borne . Onely thou , O Lord , when thou passest by and sawest us polluted in our bloud , hast had mercy on us , and saidst unto us , Live , even when we were in our bloud thou saidst unto us , Live. Of vile , thou hast made us Honourable , of sinnefull , Holy , of miserable , Happy . Wee praise thee , wee blesse thee ; and wee beseech thee to finish the good worke thou hast begunne , and as by thy mercy thou hast brought us into the kingdome of Grace , so by thy power preserve us through faith unto thy Kingdome of Glory . Amen . I proceed to the third Circumstance considerable in this point of our Conversion , namely , the Subject wherein it is wrought . Now this in generall is the Elect , and they onely : whom onely God hath called to glorie and vertue , appointing them to that as the end , preparing them unto it by this as the meanes . I shall need to name vnto you but one place for proofe hereof , and that 's Rom. 8. 30. Moreover whom he hath predestinate , them also hath he called , whom he hath called , &c. The linkes of this chaine are so surely fastned together , that no power of hell , no wit of man may breake and sunder them . Whom God fore knew , he predestinated to be made like to the image of his Sonne , in grace and glorie : whom he hath thus elected before all time , those in due time he calls or converts , those he justifies , those he glorifies . Wherefore Sanctification , Iustification and Glorie are bounded within those limits which Gods predestination or election hath prescribed unto them : extending to no other persons but such only as haue their names written in the booke of life , and are enrolled in the List of Gods eternall election . But this generalitie of the Subject is yet more particularly to be differenced : The Elect in this life are of two sorts ; 1. Infantes , Infants whose age permitteth them not the knowledge of good , or actuall practise of evill . 2. Adulti , Such as are of age , who may both know and doe eyther good or evill . Both these are the Subjects of Conversion or Sanctification , but with some difference in the circumstances or maner of working it in them . Which will thus appeare : our Vocation unto the state of grace is double , 1. Inward , in the worke of the Spirit of grace upon our hearts , regenerating and sanctifying them by the infusion of Holinesse . Now though this be properly a Worke , yet it is metaphorically termed a Voyce or Calling , whereby the Spirit speakes unto our hearts , and perswades us to Obedience . But you must know , that this inward voyce or speaking of the Spirit to the heart of a man unregenerate , is much more than a bare suggestion of some thing to bee done by him : it is a word of Spirit and Life , as Christ speakes of his owne , Iohn 6. 63. a working Word , renuing in soule , and creating in it all the graces of Sanctification . 2. Outward , in the Preaching of the Word calling us to Faith and Repentance : whereto the Spirit joynes his secret vertue to make it effectuall in whom he pleaseth . I will not now stand to justifie this distinction of our Outward and Inward Vocation , so ancient , so necessary : but yet in these quarrelsome times derided and scornfully rejected . Let us for the present take it , as it is for a truth , and so apply it to our present purpose , thus : Those of the Elect that die infants are internally called and converted ; that is , Sanctified , before they are capable of externall Vocation : Those of the Elect that live to ripe age , are converted and called both inwardly by the worke of the Spirit , and outwardly by the voice of the Word . In both sorts the worke of Conversion is the same , and Infants have it the same in substance as others , being Sanctified by the Spirit without the Word ; but those of yeares have it also in the circumstance of externall Vocation , being Sanctified by the Spirit working in and together with the Ministery of the Word , which is the voice of God calling men unto himselfe : Now a voice presupposing ears to hear , and an understanding to perceive , infants cannot properly bee said to bee called by any such voice , though they may properly bee said to bee converted and sanctified . And this worke of our Sanctification , is also not unusually in Scripture stiled by the name of our * Calling . Wherefore that wee may a little further insist upon this point touching the state of the Elect in their infancy , let this be laid downe as a sure conclusion : That the graces of Sanctification may bee , and are infused into many of the Elect in their very infancie . The truth whereof there is not any doth or can justly denie , considering ; 1. That infants are as capable of the Habites of Sanctity as men are : 2. That their soules may as well be now sanctified by infused Grace , as if Adam had not fell , they should have been Holy even from the wombe , by Originall justice propagated unto them and inherent in them . 3. That the Humanity of Christ was in this maner Holy even from the conception , which was therein by speciall priviledge , like unto that course which should have been ordinary in our conceptions and births , if we had not sinned . 4. That it cannot honestly be denied to bee so in Iohn Baptist , but that so great a Prophet was sanctified by the Holy Ghost even from the wombe ; which may bee confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour , Luke 1. 41. 44. And of Ieremie t is not unprobable , by that which God saith of him , Ier. 1. 5. Before I formed thee in the wombe I knew thee , and before thou camest out of the wombe I sanctified thee , and ordeined thee to be a Prophet unto the Nations . Albeit here I will not deny , but that Sanctifying here may well be taken not for the graces of Regeneration , but for a designation unto such a function , and a preparation of the Prophet thereto by the infusion of such qualities as might make him meet for the discharge thereof ; as extraordinary wisedome , courage , patience , and the like . In which sense the word Sanctifie is not unusually taken : as , Esa. 13. 3. Where God called the Medes and Persians , prepared and designed for the destruction of the Babylonians , his Sanctified ones : i. e. set apart for his owne service in that businesse . So also Paul of himselfe , Gal. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Separated me [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the Apostleship . From this Conclusion , that Elect infants may bee partakers of the grace of Conversion and Sanctification ; namely , in the Habite implanted in their soules : I desire you to observe foure Corollaries thereon depending , each whereof have their necessary use . 1. A Resolution of that doubt which troubles many tender consciences , who having the care of their salvation in highest regard , are suspiciously jealous over their deceitfull hearts , and apt to thinke the worst of themselves , where they see no manifest evidence to the contrary . These men will often doubt of the truth of their Conversion , because they know not the time when of starke naught they become Good and Holy. ) They will tell you , that their birth hath beene of religious parents , their education under godly governours , that from their youth they have beene accustomed to frequent the exercises of religion in publicke , and to use themselves to all dueties of devotion in private : some goodnesse and love of godlinesse they find in themselves , but they know not how it hath crept upon them by degrees , and they question whether all be right or no with them , because they never remember in all their lives , that ever there was such an alteration wrought in them as they heare and see to bee in other men . To these I say , there 's no reason they should bee sorry that they have not beene so bad as other men . They ought to rejoyce and be thankefull , that God did so soone stop up in them that bloudy issue , which in others hath so many yeares run incurably , that hee healed their wounds when they were greene , and cured their impoisened nature before the venome thereof grow more ranke and raging ; that hee bowed their hearts when they were yongue and tender , before they grew stiffe and old in sinne , that hee hath preserved their youth from those corruptions which others in their age have decrely repented of . Let such who from their infancie have with Isaac , Samuel , Timothy and other Saints beene bred up in all pictie , and growne as in stature so in favour and grace with God and good men , let such not doubt to say , t was at my baptisme , or at my birth , or in my mothers wombe that God hath dealt so graciously with mee , sanctifying me with the Spirit of grace , which then was given me , and hath ever since shewed itselfe in all blessed inclinations to religious courses . 2. A justification of that Prayer in our publike Leiturgie , where the congregation gives thankes to God for the childe baptized , in that it [ hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his owne childe by adoption , and to incorporate him into his holy Congregation ] . For it cannot be denied but that this Holy Ordinance of Baptisme the scale of our Sanctification , doth take effect many times immediatly in the Infusion of the present grace into the Infants soule : though many times also it have not its effect till many yeares after . But seeing t is questionlesse true in many , wee may and must charitably suppose it in every one ( for when we come to particular whom dare we exclude ? ) And this wee may doe without tying the grace of regeneration necessarily to Baptisme , as some complaine that wee doe by that prayer . To give a reason of this different working why grace is bestowed on some presently at baptisme , in others t is deferred till a long time after , is to unlocke the treasurie of Gods secret counsells : onely this wee may say , that God will shew that no age is uncapable of grace , and that he will bee glorified aswell in sauing some from falling into the fire , as by pulling others out of it : by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another : that both wayes he may have the Thankes and wee the Benefit of this his grace and power . 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary . For this ground being certaine , No uncleane thing shall enter in the kingdome of Heaven , it followes by the law of contraries , that , whatsoeuer is cleane may enter thereinto . But Infants such as are elect may be cleane and holy before their Baptisme : as is manifest , whether we respect the guilt of Sin or the corruption of it . They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification , long before they were borne . They are likewise made cleane in part from the Corruption of originall sinne , by the infusion of Habituall sanctity into their soules . For being justified by Christ from the guilt and punishment of sinne , what should hinder why they may not be sanctified by the Holy Ghost , in part whilst they live , and perfectly upon the severing of the Soule and Body , when originall corruption is in a moment done away , and the soule invested in the robes of righteousnesse fit for its entrance into happinesse ? Cannot this worke of Sanctification be wrought in them before Baptisme ? it may as well as after ; seeing it is not baptisme but the Spirit is the cause thereof , whose worke is free , and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve , but that hee may sanctifie the Elect sometime before , sometime after , and not alwaies at the present celebration of it . Now if Infants thus justified and sanctified depart this life , what should stoppe their passage to heaven ? It will bee vaine to object that they have not actuall Faith , and therefore must be excluded . Wee may aswell say they want repentance and therefore cannot be saved , seeing the Scriptures make alike necessitie of both graces to our salvation . And the objection holds aswell after Baptisme as before , when yet all grant the salvation of Infants . For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith , whilst they are not yet able to exercise any one faculty of their reasonable soule . The truth is , that the Habits of Faith and Repentance they have , as of all other Spirituall graces infused into them , which if they lived would also appeare by their actuall opperations : but for that time they have not the Acts of those graces , nor are they capable of them , nor is it simply needfull they should have them . The case is extraordinary , and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ , so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both . If this may not bee said touching such elect Infants , I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable , as the fashioning of their tender bodies in their mothers wombe . And this which hath beene said of Infants may be also applied to such as are Deafe or ●ooles , having such naturall defects as make them uncapable of Discipline . 4. A just apologie for the lawfulnesse of Childrens Baptisme , against Hereticall impugners of the same . For how can the Signe be denied unto them which have and enjoy the thing signified ? That which is signified in Baptisme is our Iustification by the blood of Christ , our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us : and Infants may be partakers of both , being washed from the guilt of sinne by the blood of Christ , in whom they are reconciled to God , and actually justified before him : and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost . What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof ? If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification : I answer , we have good warrant so to thinke , from the Covenant and Promise of God , that hee will be the God of the faithfull and of their seed . But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity , and therefore albeit some of them who are out of the Church may bee within the compasse of God selection , yet seeing God hath excluded them by an apparant barre , wee may not venture to give them the Sacrament of Baptisme , till such time as they shall make profession of their faith , and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace . Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull , and of Christian children that they have no part in Christ , yet we may not exclude them from Baptisme , because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular . This is one thing , if wee did know infallibly now that any one were certainely excluded out of Gods election , and should never have benefit by Christs death ; such a one be hee Infidell , or borne of the most Christian parents in the world , wee ought by no meanes to baptize : no more than wee may admit of that person to come to the Lords Supper , that hath apparantly sinned against the Holy Ghost , or as the Church doth with such as are justly Excommunicated , who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke , and to dip them in the water of Baptisme , whom wee know shall never be washed with the Holy Ghost . Further , it helpes not the Ca●abaptists a jot , that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate . For that 's impossible : no man can infallibly perceive by any words or actions what the Heart is , whether there be in it true faith or not . And so in this case if Baptisme should never bee administred till other men may judge of their Faith , it shall bee afforded to none at all , or if it be given to every one that professeth and saith hee hath faith , it must be administred to all , and among them to some that have no faith indeed . Wherefore it is as good and safe to baptize them in their infancy as to deferre it : seeing at that time as well as afterwards the judgement of Charity holds good , and tarry we never so long wee can goe no further than this charitable beliefe of them . Wherefore to conclude the absurdity of Paedobaptisme , because Infants have no knowledge nor actuall Faith whereby to embrace the promise ; is at the least , an absurd conclusion , as well for that the like inconvenience holds in Circumcision , as also because where Iustification and Sanctification is given , it is injurious to denie the benefite of Baptisme . And wee are to know that in this case of Infants faith is not required as a Condition absolutely necessary to partake the benefit of Iustification : howsoever in adult is such as are of age it be an instrument simply needfull to give them an Evidence and Assurance of it : which assurance seeing it cannot be in children , the actuall operation of Faith is not needfull in them . But in such as are of age the case is farre otherwise , whether they be Infidells , or Christians children that have beene so long neglected , they must have knowledge and Faith too , so farre as the Church can judge of the tree by the fruit , because if they have neither , or knowledge only but no Grace nor sanctity of life , the Church cannot but presume the worst of them , as of those that yet are out of Christ , rectified by their ignorance and profanenesse of Conversation , which witnesseth to all the unbeliefe and impenitency of their hearts . If it be now objected , ( not to leave that scruple untouched ) that the Lords Supper may aswell bee given to Infants as Baptisme , seeing the same presumptions may bee used here as there , and that infants may make as much use of one as of the other , being alike insensible of both : to this I answer , besides the dangerous inconveniency to their tender age which cannot endure the taking in of the very Elements of Bread and Wine that God himselfe the author of these two Sacraments , hath in the manner of their Institution , made a plaine difference of the persons that are to partake of them . Thus briefly of the Substance of both Sacraments is one and the same , viz. to set forth unto us the benefits of Christs death in our Iustification , Sanctification and Glorification . The Ceremonies of Administration are divers , and in that sort differenced as in Baptisme they require nothing but Passion in the baptized , and so may be administred to Children ; but in the Lords Supper they require such Actions as cannot bee performed but by those only that are of yeares of discretion : such actions are those of Discerning the Lords body , thankfull remembrance of the death of Christ , Examination of our spirituall estate , which , together with that circumstance of often repetition , apparantly shew that God in this Sacrament intended such an exercise of our Faith and Piety as cannot be performed by Children . I will not stand longer upon this point , the full descussing whereof belongs more properly to the doctrine of the Sacraments : and therefore I conclude this Discourse touching the Conversion of Elect Infants , with this generall rule ; That the Scriptures are very sparing and silent touching the case of Infants , so that when they speake of Vocation , Conversion , Faith , Repentance , and such other workes of Grace done by us or in us by the Spirit of God , they are generally to be understood of those that are of age , and by proportion only to bee applied unto Infants . Which would be observed for taking away of some doubts that may arise in reading of the Scriptures . The next sort of Elect persons are those that are of Age , who having some while g●ne astray , are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepheard of their soules . Of these some are let runne longer , others recovered sooner : some have a more gentle and sweet passage from Mortality to Grace , whose lives have beene ordered by the rule of stricter discipline : others whose conversation hath beene notoriously disordered , are converted with more bitter plunges , terrors , and anguish of Conscience : some are strangely changed on a sudden upon the reading of a sentence in Scripture , or hearing of a gracious word uttered in due season , and deeply apprehended : others wrought upon with much paines and long time : in a word , so various is the dispensation of Gods grace in our conversion , that as Christ speakes of his comming in the flesh , so may wee of this in the Spirit ; The kingdome of God commeth not with observation : and impossible it is to set downe a generall rule that will hold in all Converts . But though the manner be divers , yet the meanes are Vniforme and Constant : namely the Spirit of God the chiefe worker , and the Word of God the subordinate instrument by which it workes our Conversion . The word discovers what is to be done , the Spirit inables us to the performance : In Infants the Spirit without the Word , in those of yeares the Spirit and the Word joyne together to work our Sanctification . In which respect their conversion is properly tearmed a Vocation or Calling , because it is effected by the preaching of the Gospell , which is Si●ilus Pastor is , the whistle or voyce of the good Shepheard , which the sheepe heare and follow . And from hence the whole Company of Saints is properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evocatorum coetus , Saints by calling , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as t is 1 Cor. 1. 1. that is , such whom God hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an holy calling ( 2 Ton. 1 9. ) or unto Holinesse ( 1 Thes. 4. 7. ) by the voice of the Word , from out of the corruptions of this present evill world , to the communion of grace and glory . All this is most excellently set downe by the Apostle Paul in those few but most pithy words , containing in briefe the whole administration of the workes of our Redemption , 2 Thess. 2. 13. 14. But wee ought to give thankes alwayes to God for you , brethren beloved of the Lord , because that God hath from the beginning chosen you to Salvation , through Sanctification of the Spirit , and the Faith of truth : whereunto hee called you by our Gospell , to obtaine the glory of our Lord Iesus Christ. Now we might iustly in this place enter upon an inquiry , how and in what sort the Word and Spirit doe worke together in causing a sinners conversion : a search needfull in these times , wherein it is peremptorily denyed by those of the Arminian faction , that there is or need to be any inward power of the Spirit working on the soule , besides the outward ordinary preaching of the Word . Which opinion is but the issue of their maine errour touching the liberty of Mans will in his conversion , which cannot stand if withall they grant that inward Force of the Spirit giving life and effect to the Word preached , which wee maintaine and plead for . This point will fall in more fitly to be discussed afterwards in the handling of a few Questions touching the manner of the Working of grace in mans conversion . Whereinto though I am somewhat unwilling to enter , because that Positive rather than Polemicall Divinity befits this place , yet considering the danger whereinto mindes not rightly informed in these points may unhappily fall , and that herein it is easie to slip from the truth to Arminianisme , and thence to Popery , ( there 's but a threed betweene them ) I have thought it would not bee unprofitable , briefly and plainly to touch upon such materiall controversies as are moved in this matter , that even the younger sort might have something to oppose against cauilling gainsayers of the truth and crafty seducers of the uninstructed . You are therefore to understand that in point touching Mans conversion there is scarce any circumstance that wee have formerly spoken of , but it is quarrelled at and corrupted with false opinions : Not the nature and substance of our conversion , which , say they , is not by the infusion of Habituall sanctity into the Soule , but through Grace acquired by much paines and industrious actions of our own excited & assisted by some helpe of the Spirit : Not the moving Cause , which is affirmed by them to bee not Gods speciall and actuall Love to his Elect , but his common and equall love to all mankinde alike : Not the Efficient cause which wee affirme to be the worke of Gods Spirit , they say is the Freedome of our wills : Not the manner of it , without and above the strength of our naturall abilities , as wee hold , but so farre is the compasse of our owne power that we may helpe or hinder it at our pleasure ; Not the instrument of it , the Word by the worke of the Spirit , but as they would have it , the Word working by it selfe without any inward vertue of the Spirit besides : Lastly , not the Subject , the Elect only as we maintaine , but all in Common upon whom sufficient grace to Conversion is bestowed if we will beleeve them . All these Erroneous opinions , are founded upon other rotten and unsound principles , which are chiefly these : 1. That God hath not precisely determined of any mans salvation or damnation in particular , but hath left it to be decided by the libertie of their owne wills . 2. That God doth not beare any speciall favour to one more than another , but that his love is equall to all in generall , and his desire of the salvation of all mankinde alike . 3. That Christ hath dyed for all men alike , procuring so much by his death that God is Placabilis toward all , and all men indifferently are Salvabiles if they list to make use of the benefit purchased for them . 4. That God requires Faith in Christ of all men whatsoever , even of such Infidells as to whom Christ was never preached . 5. That God cannot in justice demand of Man the performance of those things , which , since his fall , hee hath no strength to performe : and that if God require any such service , he is bound in equitie to give unto man new strength for to performe it . I doe but only name these articles of the Arminian Faith , though even that 's enough to shew their weaknesse and untruth to any that can judge of sound doctrine ; but I say I mention them only , that you may the better perceive what is that maine issue whereinto they are finally resolved : and that in plaine termes is this , [ That all men whether Christians or Infidells within or without the Church may bee converted and saved if they will. ] You will say this is broadly spoken : but I doe them no wrong , reade their bookes , compare their tenents , and you shall see that this is the upshot of all their discourses : God hath excluded none , hee loves all alike , Christ hath dyed for all , Faith is required of all , sufficient ability to beleeve and repent is given to all ; who then or what should hinder the Conversion or Salvation of any one but himselfe his owne meere free-will ? Surely an opinion that should not bee gainsaid by any , but readily embraced by all if it had as much truth in it as it carries shew of Pity and Commiseration to mankinde . Wee would be loth to be judged cruell : but t is folly , not pitie , to take upon us to bee more mercifull than God hath declared himselfe to be : and t is impiety to tell a lie for God , by magnifying the glorious largenesse of his mercy beyond the bounds which himselfe hath prescribed unto it . Wherefore against this wide and vast Conclusion of Arminianisme , that [ God hath given sufficient grace to all the world to convert and beleeve if they will , ] I oppose this directly contradictory , [ God hath not given sufficient grace to all , and in those to whom hee hath given such grace , it depends not on their Free-will , whether they will be converted or no. ] These two propositions destroy one another , and one is confuted by that which confirmes the other . I will proceed in the handling of them in this order ; Men that are capable of Vocation , are of two sorts , 1. Out of the Visible Church : and of these the Question will bee , Whether God have given to all Pagans and Heathens grace sufficient for their conuersion ? 2. Within the precincts of the Visible Church : and of these the question will be double ; 1. Whether God doe give unto all Christians grace sufficient to worke their conversion ? 2. Whether those upon whom such sufficient grace is bestowed , may if they list hinder their conversion by the power of their free-will ? Within the compasse of these three Questions will bee included all that is materiall touching this businesse . I will use as much brevity in each as the matter will give leave : of the first at this time , viz. Whether the Gentiles out of the Church have grace given unto them sufficient for their conversion ? Wee maintaine the Negative part , the Arminians affirme that all Pagans and Infidells have so much grace given unto them that by it they may be converted , beleeve and worship God rightly in some sort , even without the knowledge of the Gospell . A monstrous assertion , every way repugnant to Reason and Scriptures : For 1. Let it be demanded , what this sufficient Grace is that is given to the Gentiles . Is it that knowledge of God and goodnesse whereto the Gentiles might come by the light of nature ? or it is some other supernaturall Revelation ? If the former , there is a double error in it ; 1. That they call that Grace which is but Nature : for if Vniversall Grace given to Heathens be but that knowledge of God and his worship , which is attainable by the right use of the light of Nature through the contemplation of the creatures and remainders of the Morall Law in mans heart , what is this grace but Nature , & what this opinion but Pelagianisme ? 2. In that they suppose this light of Nature well used is a sufficient direction for the right and acceptable worship of God in some sort : which is nothing but a fancie , overvaluing natures abilities against all reason and common experience , and by consequence taking away the necessitie of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say t is some Supernaturall Revelation , it must be knowne wherof , when and by what meanes it is bestowed on the Heathen . Is it of the Law , or of the Gospell ? is it made knowne unto them by some inward suggestion , vision or dreame , or by outward instruction from a Preacher or Prophet invisibly convayed unto them by miracle , or extraordinarily raised up among them ? againe when is this supernaturall knowledge bestowed on Pagans ? have they it as soone as they come into the world ? if so , t is Naturall : or is it given afterwards at yeares of discretion ? if so , then t is not in Infants , and so not in all the Heathen , and at what yeares is it bestowed ? and what if they die before that age ? All which quaeres are inexplicable , and draw into most vexing and torturing absurdities : a sufficient proofe that there is no such thing as Sufficient grace to conversion given to Indians , Americans , Tartarians , and other Pagans , when they that defend it cannot tell what it should bee . For seeing t is neither any Naturall or Supernaturall knowledge , I thinke none will be so senselesse to say that it is some Naturall or Supernatupower or ability . For if it be Naturall t is not Grace , if Supernaturall , t would be knowne to what purpose a Supernaturall ability should be given to ignorant Infidells , to doe they know not what . 2. Let 's come to experience , and judge wee by what meanes it may possibly appeare unto us , that the Virginians , and other Americans , or the Inhabitants of Southerne unknowne parts of the world , have at this day , or ever have had before or since Christ , sufficient grace for their Conversion and Salvation . What instance and example can bee given in so many ages of any one among these or other Gentiles , that hath been converted by this Sufficient grace ? Strange , that what is ordinarily bestowed on all , should never take effect in any . If it doe take effect extraordinarily in some , how know they that ? If ordinarily in many , then farewell the prerogative of the Iew above the Gentile , of the Christian Church above Pagans : if God ordinarily have his Church , his Converts , his right Worshippers even amidst the darknesse of Gentilisme , without the knowledge of Christ , and all divine revelation of Gods will in his Word . These opinions are , as Moulin speakes , like sicke mens dreames , or rather madde mens ravings . 3. Let us inquire of the Scriptures , and see whether they speake as favourably of the Gentiles as these pitifull Remonstrants doe : In them we shall finde another manner of censure , both touching their forlorne estate in Ignorance and Infidelity , as also the impossibility of their recovery into Grace , except by greater helpe than the Arminians afford them . Of the Ephesians Paul testifieth , that before they were converted by the Preaching of the Gospell , They were at that time without Christ , aliens from the common-wealth of Israel , strangers from the covenant of Promise , having no hope , and being without God in the world , Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles , that before the light of the Gospell was risen to them , they sate in darknesse , and in the region of the shadow of Death , Mat. 4. 15 , 16. This was the condition of the Nations in their pure Naturalls , so fully expressed by those places , as nothing can bee more significantly declared . Now for the meanes they had to come out of it and bee converted , the Scriptures deny them all unto them : God favoured them not , nor had any regard to bestow grace on them ; for [ In times past he suffered all the Gentiles to walke in their own waies ] saith Paul , Acts 14. 16. The Word and Ordinances of his worship they had not : for [ He sheweth his Word unto Iacob , his statutes and his judgements unto Israel : Hee hath not dealt so with every nation , neither have they knowne his judgements ] as the Prophet speakes , Psal. 147. 19 , 20. A Preacher they have not ; and [ How should they beleeve in him of whom they have not heard , and how should they heare without a Preacher ? ] Rom. 10. 14. Naturall ability to know the mysteries of the Kingdome of God they have not ; for [ The Naturall man perceives not the things of the Spirit ] 1. Cor. 3. Nor is there any such power given them from God ; for [ Vnto you it is given to know the secrets of the Kingdome of Heaven , but unto them it is not given ] Mat. 13. 11. and [ Without mee yee can doe nothing ] Ioh. 15. 5. What shall wee thinke then the poore Americans can either know or do in point of godlinesse by the pretended power of Sufficient grace , when the Pharisees and other Iewes , yea the Apostles themselves could do nothing without a speciall gift and assistance from Christ : whereof they will not say those Pagans are made partakers ? Wherefore there is good cause wee should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidells , as being contrary to Scripture , common sense and reason : Nor can it be thought but that the authors of it are ashamed of the absurdity thereof , although the Sequell of their other tenents ( one errour drawing on another ) have inforced upon them a necessity of defending this also . And that it may not goe abroad without the Patronage of some colour of reason : they proceed in the justification of it upon two grounds ; 1. That the light of Nature if it be well used , is of it selfe sufficient to convert a Heathen from his idolatrous and evill wayes , and bring him to a right knowledge and worship of God , in some sort . 2. That if the Gentiles use the light and helpe of Nature well and with their best endeavour , God is ready ; nay hee is bound in justice to bestow on them one further grace , viz. the knowledge of themystery of Redemption . These two are the rotten pillars of Vniversall grace , given unto the Gentiles ; which how shaken and riven they are , you may soone perceive , if wee pill off that plaister of doubtfull words , wavering and darke sentences wherewith they are daubed over : for the matter is so shamefull that they dare scarce speake out their minde plainely . But their opinion in plaine termes is this : God , say they hath given sufficient strength to all the Gentiles to use their Naturall gifts well : Be it so . But what is this Well Vsing of Naturall gifts ? It is that , say they , whereby they may in some sort & according to their measure forsake their idolatrous and wicked practises , and attain to the right knowledge and worship of God , and reformation of Life . But may all this be done without the helpe of Supernaturall revelation ? Yes : for , say they , if a man goe so farre as with utmost endeavour hee may by naturall helpes : then God is ready and bound in equity to give him Greater grace . Well , what is this further or Greater grace ? T is the Supernaturall light of the Gospell , and knowledge of Gods will in Christ. So then , here 's the conclusion , Before all knowledge of God in Christ a Heathen man may so bestirre himselfe in the use of Naturall helpes , that he may convert truely unto God , knowing and serving him rightly in part : and upon his so doing , God will give a new supply of grace to perfect what is begun . I cannot well say whether these things deserve a serious refutation , which had they beene defended in former ages would sure have beene rejected with scorne and laughter : but seeing in these times wherein men grow wanton , and use neither Grace nor Nature as they ought to doe ; seeing , I say , the Bond-woman is advanced equall to the Free-woman , the servant set up in honour to the disgrace and contumelie of the Mistresse , it shall not bee ( I hope ) amisse to take a little pains in examining the Dignities & Abilities of Nature , that shee being compelled to keepe her old ranke , Grace in all things may have the sole preeminency . And after wee will in a word or two examine the force of that Obligation wherein the Arminians say God stands bound to Nature to give her a larger portion of Grace , upon triall had of her good behaviour . To come therefore to the first , viz. The Sufficiency of meer nature in the Heathen to worke in them true Conversion in part : for the confirmation hereof three speciall passages of Scriptures are alledged ; First , that of Rom. 1. 19 , 20 , 21. [ That which may be knowne of God is manifest in them ; for God hath shewen it unto them . For the invisible things of him from the creation of the world , are cleerely seene , being understood by the things which are made , even his eternall Power and God-head , so that they are without excuse : Because when they knew God , they glorified him not as God , neither were thankefull ] &c. The second is that in Rom. 2. 14. [ For when the Gentiles having not the Law , doe by Nature the things contained in the Law , these having not the Law are a Law unto themselves . Which shew the worke of the Law written in their hearts , their conscience also bearing witnesse , and their thoughts the meane while accusing or else excusing one another . ] The third is that place , Act. 14. 16 , 17. [ Who in time past suffered all Nations to walke in their owne waies . Neverthelesse he left not himselfe without witnesse , in that he did good , and gave us raine from heaven , and fruitfull seasons , filling our hearts with foode and gladnesse . ] From hence this argument may be framed , The booke of Nature and Providence cleerely shewing what God is in himselfe , in his Nature and Attributes , his eternall Power and Godhead , and what hee is to us in his Goodnesse and Gracious bounty : together with the booke of Conscience , dictating unto vs what duty it is wee owe to God or Man in doing of good or forbearing of evill : these two bookes are a sufficient direction for man to glorifie God and become thankefull . But all the Gentiles had the direction of these bookes of Nature , Providence , and Conscience , as appeares by the places alledged . Therefore the Gentiles had a sufficient direction for the worshipping of God , and for to make them thankefully obedient . Which helpe , because they followed not when they might , but detained the truth in unrighteousnesse , they are therefore justly left without excuse in their idolatries and ungodlinesse of liuing . The answer to this argument depends upon the deniall of the major proposition , and the right explication of its contradictory , which is this , [ The knowledge of God and goodnesse whereto a meere Heathen devoid of all Supernaturall helpes may possibly attaine by contemplation of the works of Creation and Providence , and by the light of his Naturall conscience , is not sufficient to convert him to the right worship and obedience of God. ] That this may appeare , be pleased to afford me your patience , whilst once for all , we take a generall survey of the State of a meere naturall man living out of the Church , utterly destitute of all Supernaturall helpes : and whilst of such a one we doe inquire how far he may goe in Religion , in the knowledge and practice of Piety . In which search , we are , for our more distinct proceeding , to examine 1. The Knowledge of the Heathen , how farre they might proceede by the helpe of a meerely naturall understanding in the knowledge of Divine things . 2. The Effect which this knowledge may worke in them , in regard of practise and obedience to what they know . Touching the former , there may bee a twofold consideration of it . 1. How farre the Heathen have gone . 2. How farre they might have gone in the knowledge of God and Godlinesse , if they had carefully used all Natures helpes . For this question is defined in too narrow a compasse , if we go no farther than the Hypothesis , taking an Historicall view of the Heathens knowledge by those records of it that are remaining upon their writings . Wee must ascend higher to the Thesis , to see what they might have done more than they have , or at least whether they have done that they could . It is not to bee doubted , there were and are among the Heathen , many , who besides the common and ordinary gifts of Nature , had extraordinary abilities and endowments by a speciall though not sanctifying grace of God , whereby they were fitted in a singular manner for the finding out of the most secret hidden principles and conclusions in all learned arts , and for the wisest application of them to all manner of practise . A point easily demonstrable , if we consider the singular excellency of some few in all times above the common pitch of mans ordinary condition , though not above that whereto meere Nature is advanceable . Which whether it depended partly on some peculiar temper of the body and spirits not usuall , partly on the speciall gift of God , or both , it alters not the matter , this being certaine , that these rare priviledges exempted not the possessors of them from being Naturall men and no more . Now whether such as were thus in the best manner qualified , did imploy themselves in the search of the best , that is , Divine things , it may justly be doubted , if wee ghesse at former times either by the monuments of them , or by the temper of this present age . Wee may now see , and ( if such did not scorne to be pitied ) wee would lament the unhappinesse of our finest , rarest , and most Heroicall wits , who doe generally spend themselves in matters of meaner and inferiour excellency , and most commonly in curious and fruitlesse imploiments , scarcely ever aspiring to any atchievement worthy of a man , and men of their parts , and if they doe , t is any thing rather than divine and sacred inquisitions , the humble and painefull study wherof is most opposite to their negligence & presumption . For former times it will also evidently appeare to him that shall but a little survey the writings of Philosophers , both those that are extant in whole or in part , and such whose titles onely wee have remaining recorded by those that have written their lives . For among so many hundred volumes written by the Ancients , how few or none almost shall we finde touching the matter of Religion ? Those great scriblers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Chrysippus was called , who left no part of Logicke , Oratory Mathematickes , Morality , Policy , and Nature it selfe unattempted , but with a curious and inquisitive eye pried into the smallest matters , yet in those higher speculations concerning the Nature of Divine things , were either miserably blinde , or wilfully negligent . Aristotle a man of the deepest reach that Antiquity ever bred , among so many bookes that he wrote , and are in part yet extant , hath not left us any one discourse by which it might appeare that hee bestowed any paines in searching after the knowledge of God , except a little * here and there in some poore pitifull disputes . Theophrastus his schollar , who exceeded the master in numbersome writings , composed sixe bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three , which we wish had remained to posterity , albeit by the very titles we may suspect what stuffe they were , not unlike to Hes●ods Theogonia and such other fooleries : and that both his bookes and others written of the same subject by Crito , Simon , Xenocrates , Strato , Cleanthes , Epicurus , and many more ( as may be seene in Laertius ) were they now extant , would give us but small satisfaction in this point , unlesse it were to discover the grosse stupidity and dulnesse of those otherwise refined and sublimated wits . Tullie , who had read them , and sets downe the summe of their opinions , gives us cause to beleeve that the wisest of them all , and himselfe too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were here starke fooles , and forsaking the right way of searching out the Deity in the footsteps of Nature by a due proceeding from the lower to the higher , they gave heede to old & fond fables , or vanished away in their idle imaginations and new opinions . Nor could it be otherwise , if we respect either the corruption of Nature , which how quick and forward soever it bee in other matters , is dull enough in sacred imploiments , as the experience of many dispositions proves , who are excellent in many sorts of Learning , yet dunces in Divinity : or if wee regard the policy of Satan , who blinding the eies of so learned and wise men , made use of their wits and pens in darkning the cleerer light of divine knowledge by senselesse fables and foolish fancies , which passed unto the ignorant vulgar with approbation under the authority of their deepe learning . Wherefore seeing neyther the most wise and learned in former times have alwaies applied their industry in this part of knowledge , nor yet the labours of such as have beene busied therein are preserved to our times , nor those few monuments that are left doe give sufficient proofe that men have done their best in going so farre as they might , we must without consideration of particulars , first dispute in generall , how deepe the eye of Naturall reason can pierce into divine mysteries , and then see in briefe how far men , whose inventions are come to our knowledge , have proceeded therein . Concerning the first , you are to call to minde , that Religion containes in it two chiefe branches . 1. All Divine truths to bee knowne and beleeved in way of Spirituall contemplation and assent , and the Summary of these are the Articles of our Creed , which in general declare unto us what is to be beleeved touching God , as Creator in the first Article , Redeemer in the rest . 2. All Divine and Morall duties to be done and practised by us , the briefe wherof is in the Decalogue , describing unto us , the rules of 1. Pietie in Gods worship . 2. Of Charity in righteousnesse towards man. Within these bounds wee must seeke for the utmost extent of the meere naturall mans knowledge : which wee will doe , beginning with the knowledge of God the Redeemer : touching which I lay downe this position as infallible and undeniable , that The meere naturall man cannot by the most industrious use of all Natures helpes , attaine unto any the least knowledge of God , as hee is mans Redeemer in Christ. This is most apparant by the Scriptures wholly ascribing the knowledge of this mystery to the Sonne of God revealing it from the bosome of the Father , and to the Spirit of God : but utterly denying so much as a thought of it to any of the greatest or wisest of this world , yea , unto the blessed Angells themselves . And t is no lesse agreeable to good reason , which forbids to imagine that a man fallen & corrupted by sin , should ever attaine to the understanding of those things , which Adam in his perfection never had knowledge of . Now the knowledge of God as Redeemer , with all the dependances thereupon , as Adam had no need of it , so was hee before his fall utterly ignorant of it , and had so remained forever , if God had not vouchsafed to reveale it to him . Which revelation though made to Adam when wee were in his loynes , yet was not ( as I may speake ) Generall and deriveable to all his posterity , as the first connaturall and inprinted knowledge was , but particular for the benefit of Adam and so many of his seed as were elect . And though no doubt but Adam did instruct his children , and they theirs for some descents in this mysterie , yet wickednesse increasing in men as fast as men multiplied in the earth , and by reason of the darksome obscurity of this mysterie in those first times of the world , it came to passe that this knowledge quickly decreased , being almost decayed even among the sonnes of God the Few of Gods Church , whom therefore God was faine by new revelations continually to instruct ; but for the Sonnes of men the rest of the wicked world it was utterly extinct , and no sparke of it left alive . They soone forgot what they cared not to beleeve . Wherefore wee must confine the meere naturall mans knowledge within these two limits , 1. The knowledge of God as Creator , 2. The knowledge of the morall Law : and beyond these it is not possible for him to goe . The knowledge of which , though very much eclipsed in Adam himselfe , but more and more darkned in his posterity as they further degenerated from his originall purity : yet is it not so farre obscured , ( except in such whose brutish and savage education have made them equall to the beasts that perish ) but that by carefull education and vigilant industry in the use of all helpes , it may be somewhat repaired , though this some what is but a very little part , almost nothing of its first clearenesse . Wherefore in the second place touching the knowledge God as Creator ; I suppose a meere naturall man may know these things touching God in his nature and attributes : 1. That there is a God. 2. That he is a living Substance . 3. That hee is one . 4. That hee is Eternall . 5. That hee is Immutable . 6. That he is Omnipresent at once in all places . 7. That his Substance is Incorporeall and Invisible . 8. That hee is most Simple without all mixture and composition . 9. That he is most Perfect , most Happy , most Good and Omnisufficient in and of himselfe . 10. That he is Omnipotent and most free , Omniscient and most wise . 11. That hee is most just and mercifull in rewarding and punishing . Besides these invisible things of the Godhead , a meere naturall man may know these two : 1. That this God is the Creator of the world , giving all things their being of nothing . 2. That this God by his Providence doth Preserve and Rule all things . Thus farre at least a naturall man may proceed in the knowledge of God , as Adam kn●w him , and the Gentiles might grope after even in their naturall darknesse . But this is not all : in the third place touching the knowledge of the morall Law as it containes all such duties as were to be knowne and put in practice in regard of God and our neighbour , by the very lawes of Creation , we may safely affirme these things fallwithin the reach of the naturall understanding and conscience : 1. That this God is to bee worshipped and adored of all creatures , men especially . 2. That hee is not to bee worshipped in bodily shapes and figures . 3. That there are outward religious services to be done in his honour , as Invocation with its solemne Times , Gestures , and Ceremonies ; and also Oathes . 4. That God is to bee inwardly reverenced as well as outwardly adored , namely with the pure affections of Love , Feare , Trust and Confidence . 5. That in all the duties of the second Table Iustice and Civill honesty in a state betweene man and man , as also sanctity and sobrietie in each man , is a thing commanded by God and pleasing to him . And thus farre if not further a naturall man might goe , proceeding still upon sure undeniable grounds and experiments in nature and reason , and from thence deducting necessary conclusions . So that I doubt not but a learned Philosopher , having his judgement rectified by the helpe of Logicke , not forstalled and infatuated by some superstitious and senslesse conceits , ( as was that of the ancient Philosophers ) might have attained thus farre , if hee had diligently and mainely intended the search of these things . But as their search so their finding was by halfes . Christian Philosophers have taken more paines in this point ; and it alters not the case that they were Christian , and so had other light besides that of their owne , seeing in this matter they used it not , but have taken pleasure in this naturall search , both to see Religion confirmed by reason , as also to behold how short the Ancients came of those conclusions , which posterity hath with much ease collected even out of their owne principles . To make a summary collection of all those reasons which are produced by sundry authors who have purposely , or by occasion dealt in these points , were a matter of no great difficulty . Such as have written of Metaphysickes , as also some Divines afford us no small number of Arguments . But out of them , or where they faile out of Reason it selfe to make a certaine and unerring discourse for confirmation of all the forenamed points , so as a wrangling , cavelling and gainsaying naturall wit might be convinced and set downe , were a labour worth the paines of some active and searching wit , but requiring time and industry . In the issue of which discourse , these two conclusions would appeare evidently true : 1. That our naturall man may goe much further in the disquisition of Gods attributes , and those things that concerne his worship , than in the understanding of the Nature of the Divine Essence : wherein following reason hee would be as some Christians are , strangely befogg'd , especially in the mysterie of the Trinity . 2. That nothing concerning God himselfe immediatly in the first Table of the Law , would bee so discernable to the Naturall man , as those other points of morality contained in the second : a more particular and exact knowledge whereof hee would with ease attaine unto . The ground of this whole discourse , besides that in Nature , we have in the Scriptures in the like practice of the Apostle with the Gentiles ; as with the Lystrians , Act. 14 , 17. the Athenians in that long and excellent Sermon wholly almost of this subject , Act. 17. 24 , 25 , &c. and the Romans , Chap. 1. vers . 18 , 19 , 20 , 21. An exact consideration and resolution of which places would singularly declare the point in question . But goe wee on from what may be knowne to enquire in briefe what hath beene found out by naturall men in former times . Which being a matter of fact depending upon Records and Histories of ancient times , cannot possibly be perfectly handled : seeing time hath defaced the memory and monuments of our Ancestors . Many learned men have made collections of those sayings and opinions which the Ancients have left unto us concerning the matter of Religion : the like whereof were not hard to be performed with much addition by such as have time to reade , and would use diligence to collect the passages of severall authors . For the present I desire you only to observe in generall these two cautions , which particular search will approve for good : 1. That the wisest of the Gentiles have taken more paines , and with farre better successe in points of Morality touching the second , than Divinity in the first Table ; as appeares by those Treatises of Oeconomickes , Ethickes , and Politicks , where the orders of houshold Government , the course of a vertuous conversation , the lawes of State and Policie are disputed largely , and in most points consonantly to the Scripture , and the fundamentall grounds of equity and justice . So that in many of these vertues commended unto us in Scripture , wee may with much profit have recourse unto their writings for the explication of their nature and qualitie . 2. That we cannot bee certaine when these Ancients were only guided by the meere light of nature , and when by some supernaturall illumination : not that God did afford divine Revelations concerning heavenly mysteries unto the Heathen ( excepting haply the Sybills ) but that what God had revealed from heaven to his Church , was from them brought by some meanes or other to the knowledge of these Philosophers : A point not much to be doubted , if wee consider , that all knowledge whatsoever in any kinde hath principally flourished in those parts of the world , that have beene nighest unto the borders of the Church . Such is the nature of Religion , that it breedes Civilitie and Knowledge of all Arts in the Countries wherein it is professed , and also spreads some part of its light and vertue into the Countries next adjoyning . Witnesse hereof are the Countries of Chaldea , Syria , AEgypt , Arabia , Greece and Asia , with the neerer coasts thereof : wherein the Church had its originall and first breeding , or nigh whereunto it had its abode and settled plantation for many ages . In which time learning Arts , and all Civilitie seemed to have beene confined to those middle parts of the world , the rest further remote being left in grosse ignorance and barbarisme . And the same course is held to this day , wherein Learning and Civility hath abandoned the Easterne countries which have forsaken true Religion ; and hath not yet approached to the Westerne Americans , who have not heard the sound of the Gospell . Now then in the course of times it could not bee but sundry accidents would fall out for the dispearcing of sacred knowledge : as trading and commerce of Merchants , both strangers into Iudaea , and Iewes into forraine parts : Entertaining of Slaves and Captives , who if barbarous learned of their Iewish , if Iewes taught their barbarous Masters many mysteries of Religion , received and beleeved among the people of God : The perigrination and sojourning of many Iewes abroad in forraine parts ( as no countrey soever but hath some of its people in all countreys ) which Iewes as they learned the superstitions of the Heathen , so they brought in amongst them some pieces and relickes of true Religion : Lastly , the Curiosity of the Philosophers of those times ( shaming the negligence of the learned now ) who would with any cost purchase bookes of any Art in any Language , which they thought contained some secret knowledge and rare mysterie : as also spared no labour in travelling into forraine parts wherein they heard were any men or meanes whereby their knowledge might be increased . Wherefore it is more than probable that those Ancients , Zoroastres , Hermes , Orpheus , Plato and others , drew their knowledge , which in part they had of many high mysteries , out of a deeper and cleerer fountaine than the muddy shallow springs of their owne naturall reason , though in the passage this water was much soyled by them with the mudde of many idle fables and silly conceits . A reason whereof , we may conceive to be either the darknesse of their apprehension , not cleerely discerning what was perhaps plainely enough delivered , or the corruption of those Idolatrous times , which permitted not the least innovation in opinion or practice touching the matter of Religion ( as appeares in the case of Socrates ) which constrayned the learned in those dayes , to conceale much of what they knew , or to declare it darkly in many mistie and foggy fables , whose interpretation aftertimes forgot , and so beleeved a lie for a true tale . Hitherto of the knowledge of a meere naturall man , let us next descend to the Effects thereof in regard of Practice : which admitting of a double consideration as theformer , What may be , what hath beene done : shall yet here be handled joyntly together . By the former discourse it appeares how imperfect the knowledge of the wisest naturall man is : whence it followes that his practice will come as farre short of his knowledge , as his knowledge doth of perfection . For so t is even with the best Christians who practise farre lesse than they know : much more with the naturall man whose knowledge is too darke and uncertaine to cause any powerfull and vigorous impression upon his will and sensuall affections , which will be too too violent and untamed to give way to the commands of his understanding . Yea , should we suppose in a naturall man the cleerest apprehension of all duties in the morall Law , yet could it not much better his practice : so easily would the Naturall Conscience bee choaked and borne downe by the power of Corruption , unlesse it bee supported by Faith which only puts life into our knowledge , and strength unto our practice . And in this case there is no difference betweene a Naturall Heathen and an Vnregenerate Christian , who in knowledge may and doth exceed the other , and yet come short of him in practice . For seeing they both alike want Faith and Sanctification , it is possible that goodnesse of naturall temper , civility of education , strictnesse of government , due hope of reward and praise , or feare of the contrary , with the like motives , may carry a Heathen as farre in vertuous courses as bare illumination can a Christian. The same corruption in both ( perhaps greater in the Christian than Heathen , as sinne abounds more , where unsanctified knowledge abounds ) I say the like corruption in both would imprison this knowledge in unrighteousnesse , that it breake not forth into Religious practice . Whence wee finde that Christians , much more Philosophers , have not beene the same men in the Chaire and in their Conversations : but that their opinions and discourses have beene full of Sanctity and Temperance , when their lives have beene defiled with all Impiety and Sensuality . Wherefore for the generall , let us set downe this Conclusion as most true , that The meere naturall man never goes so farre in the application of his knowledge unto practice , as hee might doe , and as hee knowes he should doe . And therefore the Gentiles are condemned for detaining the truth in injustice , for sinning against their consciences accusing them , for knowing God and yet not glorifying him as God. So that t is cleere , although the Naturall man cannot doe or know so much as he ought , yet hee knowes more than hee is ever willing to practise : and for that cause his knowledge is sufficient to condemne him of his unrighteousnesse towards man , and false worship of God himselfe ; though it bee not sufficient to direct him in the true meanes and manner of Gods right worship , or the practice of a holy life . And thus in Gods wonderfull judgement , he is left as without sufficient direction for well doing , so without all lawfull excuse for his ill doing . But come we to particulars ; the Naturall mans practice respects either God in his Inward worship . Outward Man. 1. In things concerning God and his worship the Naturall man utterly , perverts himselfe in his practice , there being in this case the greatest deformity and disagreement that may be , betweene his knowledge in the speculation , and his application thereof to practice . Consider him in the Inward worship of the heart , how hee stands affected toward the Deity in those inward affections , of Love , Feare , Credence , and Confidence , which are required as part of our Spirituall worship of God. It would be strange to see the disposition of a meere Naturall mans heart in this part of Gods worship : how feeble , cold , and forced these affections would bee ; how full of hypocrisie and falshood , being secretly fastned to the creature , when they pretend to bee directed to the Creator , just like unregenerate Christians , that will make shew of Love , Feare , Faith , and Trust in God , when t is apparant they intend nothing lesse in their affections . Consider him in the Outward worship of God , and the Naturall man is farre more defective , as appeares by the manifest experience of all ages , who corrupted their waies in nothing so much as the service of God : mistaking the object , and seeking for that Deity which they apprehended in a generall Notion , not onely in the Similitude but in Nature of the Creatures , and those many times of the weakest and basest ranke , mistaking the manner of this Service , falling from that Spirituall service which by the lawes of Creation was onely required , to a thousand carnall outward Ceremonies , and observations of their foolish devising ; some ridiculous and senselesse , some strange , cruell , and horrible against all good nature and humanity , some furious , madde and drunken , some obscene and beastly , all superstitious and divellish : mistaking lastly the time of this service , in appointing a number of Festivalls , but neglecting utterly the Sabbath , the knowledge whereof was quite worne out among the Gentiles . Which particulars are all manifest by records of old , and experience of latter times , in those places where the Gospell hath not beene yet preached . A reason of this generall corruption in the whole frame of Gods worship , we may conceive to be this . The worship of God that man was to performe in his innocency was wholly Spirituall , not consisting in outward Ceremonies , Ordinances , and Observations ; according as the same shall againe bee performed by us in Heaven hereafter . Such was the perfection of Adams nature , that he being fully replenished with the love of his Creator , did alwaies more cheerfully delight himselfe in the contemplation of his excellency , and obedience to his commands , without such externall helpes . True it is that to Adam in his innocency was prescribed the observation of the Sabbath , and two Sacraments of the Tree of Life , and Knowledge of good and evill . But for these Sacraments , the latter was rather of Abstinence than Action , a triall rather than a helpe of his obedience : the former was a pledge of his happinesse if hee stood , but no meanes of his upholding , and so both of them mainely differing from all Sacraments , afterwards given unto the Church for the support of our infirmities . Likewise the Sabbath was then to bee spent in exercises meerely Spirituall , not in any such outward bodily observations , as since the Fall have beene instituted by God in regard of our weaknesse . And though God alwaies required to bee worshipped in spirit and truth , yet since the Fall there have beene certaine externall rites added thereunto , which were not needefull in time of innocency . Now then this whole frame of the outward and instituted worship of God , man once corrupted could not so much as ghesse at : God therefore revealed it from time to time in the Old and New Testament , and that with many straight prohibitions of adding or altering any things out of our owne invention : for who can or could tell with what outward things God would be pleased but he himselfe ? So that the Heathen being destitute of this light , it was no marvell if they became vaine in their imaginations , and in this point sought out unto themselves many strange inventions . They found by experience how needfull it was by some outward services , to give testimony that they beleeved and worship ped a God , whom else they might seeme to deny in regard of their monstrous impieties : but in what manner to doe this they knew not . Onely this you are to observe , that the whole world almost retained the custome of sacrificing unto their gods , which you must not thinke was a thing learned from the light of Nature * ; for what ground in reason had they to imagine that the wrath of God against a man for sinne , should bee appeased with the slaying of a beast ? but it was a practice received by tradition from the beginning of the world : this custome of Sacrificing being the most eminent and principall outward service of God , commanded first to Adam , and by his precept and practice delivered to posterity . Who retaining the outward worke and ceremony ( as mans corrupt nature is ceremonious enough ) but forgetting the mystery and signification , did quickely pervert that sacred institution in all abominable Idolatry , and esteemed the Numen or Deity offended to bee directly pacified by that , which in its Originall was onely a figure of that propitiatory sacrifice of Iesus Christ. 2. Let us in the next place enquire of the meere Naturall mans practice , as it concerneth man in all Morall duties of the second Table : wherein hee will goe much further than in the former . So that there is scarce any sin therein forbidden which the Heathen have not condemned , or duety commanded , which some of them have not praised and practised . Instances might be shewed in those many excellent patternes of vertue , whose lives have been left registred unto us by the Ancients : and hardly is there any man so bad in whom wee shall not finde some one or other eminent part of goodnesse . But in this point touching the Vicious or Vertuous practices of the Heathen , you are to observe two things wherein the Naturall man will alwaies discover his ignorance and error : 1. In determining the right cause and Originall of sinne , whence all this disorder which is evidently perceived in mans nature , had its beginning , and how it came into the world . Here the Naturall man is at a stand , and cannot possibly ascend so high as to finde out the fall of Adam , & in his Sin & Gods Curse thereupon to discover the fountaine of all our uncleannesse and wretchednesse . So that every Naturall man would upon examination of this matter easily fall into that opinion of some , that there were Duo principia , the one summum Malum the cause of all Evill , the other summum Bonum the cause of all Good. Wee not much wonder that the remembrance of so memorable an accident as Adams fall should quite bee lost in his posterity , seeing that Adam himselfe having that Fact of his in horror and detestation , whereby he made himselfe and all the world miserable , was not willing to publish his owne shame , but rather conceale it from his children as hee would have done from God : and as for the most part of his posterity , they little heeded to know that whereof they cared not to repent . 2. In judging aright of the Nature of sin , either in regard of the Punishment of it , or in regard of the Evill of it . For the Punishment of it , though the Heathen had a grosse apprehension of Gods wrath against wicked persons in this life , and some kind of punishments they should feele afterwards in Hell , yet they never could come so far as to see that all men were in one condition , under the Curse of God subject to everlasting damnation in body & soule , without speciall grace shewed from God. And for this cause that knowledge of the Law which the Gentiles had , could not worke in them that effect as in the Iewes and Christians it doth . These it drives unto Christ , to seek after a Saviour from the curse and punishment which the Law threatens them withall : but in the Gentiles who apprehend not this Curse , it cannot take any such effect . Againe , for the Evill and Vitiousnesse of sinne they never conceived of it according to the full extent of it . They knewit to be bad , but not so bad as to deserve such horrible punishment , as the Scriptures tell us to be due unto it . They knew mans nature to be corrupt , but never dreamt of any such Originall universall depravation of our nature , as that we are dead in sinnefull infirmity , utterly deprived of that Spirituall life and ability which sometime wee enjoyed . They knew the Outward act of sinne , and the grosser sort of . Inward thoughts to be evill , but they could not imagine that so high perfection of Spirituall obedience was required of man by any Law , as to condemne him for every disorderly thought not consented unto . To wish for our Neighbours House or Wife , is a thought , which , allowed of with consent , may by a Heathen upon the fundamentall notions of right and wrong bee condemned as repugnant to charity and equity . But for the same thought to arise in the heart , and passe away without all approbation and intention of practice ; yea haply with some dislike , and yet to be esteemed as an offence , was never thought of by the naturall man. The discovery of the sinfulnesse of this first brood of Lust , when by secret entisings it drawes away the heart , and shootes forth onely in sudden motions , arising and vanishing without notice and allowance : this is a point of Divinity of a higher straine than ever any naturall man could reach unto . Yea Paul himselfe though a Iew & a learned Pharisee , yet before his conversion understood it not , Rom. 7. 7. and the Papist to this day will not bee perswaded t is so , though Paul affirme it . Now from hence wee shall learne in part to judge aright of the naturall mans vertue and goodnesse , How farre ordinarily it goes , and what worth is in it in regard of Gods approbation of it . I will briefly set this downe in five Propositions . 1. The Vertuous practice of the naturall man is more busied about the Outward act than the Inward affection : in reforming the maners , not amending the heart , in restraining the externall action , not resisting the inward desires and inclinations , as the true Christian doth . It is indeed not to be denied but the Heathen came so farre as to condemne the roote of sinne as well as the fruite , and to judge them punishable as vitious persons , not onely whose lewd practices testified them so to be , but those also who in their affections and thoughts approved the like wickednesse . And Philosophers have not a little laboured to finde out the true meanes of composing and settling that more distempered part of our mindes in our unruly passions and perturbations ; whence they easily perceived did issue originally the chiefe provocations to all evill . And in this point they did rightly judge , that it was of much greater difficulty to order the unruly motions of the mind , than to restraine the outward actions of the body , or to atchieve any hard adventure . They well knew that the Soveraignty of the Will over the Appetite and Affections was but a civill perswasive authority , which might be easily withstood by the stubbornnesse of the inferiour faculties : onely over the outward parts the Will had a masterly and absolute command to move them as it pleased without gainsaying . Now then although we may finde many among the Heathen of an excellent temper , who either by a Naturall disposition , or studious education , and wise observation of themselves , carried a singular command over some of their passions of Anger , I ove , and the rest : yet in the generall wee may assuredly beleeve that all those precepts delivered by the wisest Philosophers touching the calmenesse of minde , were farre too weake and heartlesse in their practice to bring the observers of them to true Tranquillity . No , t is onely the Spirit of Sanctification that commands our disordered soules : and if we consider it , even in the sanctified Christian having that Supernaturall helpe , the longest combat and most doubtfull conflict is with these carnall affections and lusts . This exceeding difficulty of mastering the affections , did as it seems , turne the Stoickes quite on the other side , who truely perceiving how great enemies these Desires and Passions were unto Wisedome , Tranquillity , and Vertuous Endeavours , judged them all utterly evill , and not to neede reformation so much as abolishment : whereby they did rather astonish than conquer them : and such their peace might be termed the dull stupidity and unmoveablenesse of a blocke , rather than the quiet calmenesse of a man. Which thing did in many passages of their lives upon occasion of unexpected dangerous accidents , discover it selfe , to others laughter and their owne shame : when their passions which were formerly stupified and charmed by Philosophicall discourses , but not mortified , did easily recover their strength , and brake forth with unresistable violence . So then the naturall man will utterly come short of that endeavour which Christians make their chiefe , viz. the inward Reformation and Sanctity of the Soule ; if he strive about it , t is but faintly , and hee soone gives it over , finding the contention laborious , and the victory impossible : Outward evill practices he may in part forbeare , the grossenesse whereof make a deeper impression of dislike in the naturall conscience , and also bring him in compasse of many Civill inconveniences ; but for the inward loathsome corruptions of the Soule he takes as little notice of them to amend them , as the world doth to punish them . As in Vice so t is in Vertue , the naturall man will love and practise so much of it , as may by its outward splendor winne praise , honour and reward : but to entertaine an entire and unchangeable love to vertue , severed from all these by-respects , hath beene seldome found in any but those alone in whom Grace hath prevailed more than Nature . There have beene some among the Heathen that have held on in a vertuous course even when they have got disgrace and smart by so doing : but this hath beene rather out of a kinde of surly Obstinacy and Stiffenesse of minde , than any zealous affection to goodnesse it selfe . T is one thing to Scorne an ill practice , another thing to Hate it ; and so t is one thing to Love vertue , and another to Practise it out of Greatnesse of minde and High Spirit , when men having fallen upon some good course , and continued long in it with commendations , they now scorne so to submit themselves to other mens wills , and wisdome , as for their pleasure to alter their owne resolutions ; out of meere stomacke they 'le endure any thing rather than bee so base . And in these high Conceits they pleased themselves much more than in the goodnesse of that vertue whereof they made profession . For wee cannot beleeve that those cold discourses of Philosophers , That vertue is to be loved for it owne sake , could ever set so faire a glosse on Vertues face , and so to represent her excellencie to the dull apprehension of naturall men , as to make any of them so farre enamoured with her beautie , that they would still follow her when praise or profit forsooke them . Nay , this is a point most hard for the best Christians to attaine unto , few of whom , those excepted whose more strong and lively faith causeth a cleere apprehension of eternall blessednesse , few I say will bee found , whose love to vertue growes not hotter or colder according as hope of temporall reward , or feare of losse increaseth or slackeneth the flame : as for Hypocrites , the case is most apparant in them , as is cleere in the practice of the Pharisees ; between whom and the Heathen there is little difference in these points , unlesse that these Hypocries are the worse . 2. The Righteousnesse of the naturall man is rather Negative than Positive , in forbearing more than in doing . He is magis extra Vitia quàm cum Virtutibus : a harmelesse Conversation is reputed for a Vertuous innocencie , and he is esteemed very good that is not so bad as others are . Experience shewes it in all naturall men , who content themselves in a freedome from such vices as they see and dislike in other men though themselves have in the meane time but little goodnesse . And it must needs bee so , seeing they want the sanctifying Spirit of God that should incline them to good practices , and have only his restraining Grace which keepes them from breaking out into those enormities , whereby they would shortly disturbe and overthrow all humane society . 3. The goodnesse of the naturall man generally respects others more than himselfe ; his righteousnesse towards his neighbour in things that are done Teste Populo , is greater than his Sobrietie in regard of himselfe in those things that are done Teste Deo & Conscientia . For in those common affaires betweene man and man which lie open to the eye and censure of many , men will for the most part be carefull to maintaine their credit and esteeme : as knowing that commonly men judge of others by their common Practice and Entercourse in publike businesse more than by their Private and Personall qualities . Hence many have beene good Governours and Commanders both in peace and warre , that for their particulars have beene vitious persons : many good for the Common , bad for their private Wealth , good Subjects , good Neighbours , &c. yet bad men : dealing in this case as Covetous men doe in feasting , who however sparing they bee in their private and daily spendings , yet in publike entertainments exceed all for costly provision : few take notice of the one , and the Many will judge of all the rest by that which they once see and approve of . So that the maxime of Politicians , That the Opinion of Vertue is a Commoditie , the reall Practice of it a burden , seemes to be drawne out of the very dregs of corrupted nature : it being generally the utmost aime of a sinfull man , to cover his shamefull but beloved vices with the mantle of otherwise-disdained honesty . 4. The naturall mans goodnesse is not Generall but confined within the compasse of some one or few vertues , those whereto his naturall inclination and Civill Institution did best leade him . This may be found true even in the most excellent of the Heathen , who excelled , some in fortitude , some in justice , some in liberality , some in temperance , &c. but all almost had their great vices mingled with their great vertues , that the case was doubtfull , whether they were more to be loued for the one or hated for the other . Wherein yet they dealt politickly Pravitatem unius , Probitate alterius compensantes , as Salvian speakes , so counterpoysing Vice with Vertue , that by the favour of some vertues pleasing and profitable to others , they with lesse apprehension did freely practise many vices , no lesse pleasing and commodious to themselves . 5 , The righteousnesse of the naturall man is not entirely good , nor acceptable vnto God. Which that it may appeare , we are to see how farre the actions of the Heathen may be said to be good and pleasing unto God. In morall actions two things are to be respected , 1. The Matter and Substance , 2. The Manner and Circumstances of it . The Substance of every Morall Action is its Conformity with the Rule of Goodnesse , id est , the Law , when that thing is done which is commanded by the justice and equitie of the Law. The Circumstances or manner of the action consists 1. In the efficient cause or Person that doth the worke , 2. In the end or scope hee proposeth to himselfe in working : Both these I call circumstances of a morall Action , Because by them the Quality of the action is not varied in it selfe , but only in regard of Acceptation or Reward . For , that hee be a liberall man that gives an almes , or a true friend that doth a friendly office , it is nothing to the work it selfe , for a covetous man or an enemie may doe the like , but with this difference only , that it cannot be accepted or counted thanks-worthy at their hands . In like manner , to make a good worke pleasing to God , its necessary the person himselfe be first sanctified and regenerate : but to doe a worke , good for the substance of it , this is not absolutely necessary . Further for a servant or any other to performe his dutie upon Constraint , upon Feare , at Vnawares , &c. alters the case much in respect of favourable acceptance and merit of reward , but not in respect of the goodnesse of such Services , which may bee the same , as in one that performes them willingly and out of regard of his dutie . So , that worke that is performed out of Hypocrisie , Custome , Formality , Compulsion , or by Chance , may be a worke good in it selfe , but never finde favour and reward with God , unlesse it proceed out of a pure Conscience . Againe , for the End proposed in all actions it is manifest , that neither a good end mends the Nature of a bad action , nor yet a bad end marres the goodnesse of any vertuous worke : Both are meerely Accidentall not Essentiall to the Action it selfe . True it is in respect of our selves wee doe corrupt a good action by a bad meaning , though ( as wee are more apt to marre then than to make ) wee cannot infuse any goodnesse into a vitious action by a vertuous intention . But t is only in respect of our selves , who get no benefit by such a worke ; Otherwise the action of a liberall man , of a valiant man , of a good common-wealths man , though done for private respects of commodity or commendation , may bee in themselves as good , and by such as are ignorant of their intention will be judged to be as good , as those that come out of a pure affection to vertue and sincere aime at publike benefit . So likewise all the vertuous actions of the Heathen , though done for private and carnall ends , may bee the same for goodnesse with those which are performed by Christians with those Spirituall intentions of Gods glory and their owne Salvation . Only God accepts not alike of those things that we doe to serve our selves , as of those things which are done with a desire of his honour ; as man also in the like case would doe the same . Now then seeing the Law commands the Circumstance as well as the Substance of every good and acceptable action , that as wee doe all , so wee doe it As God commandeth : and seeing the Circumstances of every good worke are a pure Conscience and Faith unfained ( the Cause ) and the Glory of God ( the End ) which give such beauty and so sweet a relish to all actions , as that without them they are deformed and unsavoury in the eye and taste of the Almighty : it is manifest that all the morall actions of the Heathen fell short of their Compleate perfection , forasmuch as their Persons were unholy , their Consciences defiled , their Purposes perverse and crooked , and their best Intentions finally resolving themselves into temporall , worldly and selfe-considerations . But if wee looke unto the substance of the worke it selfe , wee shall finde little difference betweene many actions of the Heathen and of Christians : there being as exact proportion and correspondence to the rules of Iustice observed by the one as by the other : yea many times more by the Heathen than the other . It were a consideration worth ones labour to parallell the lawes , customes , and famous actions of the people of God , with those which we finde like unto them recorded in humane history : we should see that many particulars would carry a faire resemblance betweene themselves , and have the same stampe of vertue imprinted on both . This morall goodnesse in Heathen men was no doubt pleasing and acceptable to God , so farre forth that he liked the worke , and approved of it , with that common allowance which he affords to all things that beare any stampe of his owne goodnesse , but not so that he liked the person , and accepted of it into any speciall favour of grace . For it were most absurd to imagine that the Iustice , Temperance , Valour , Chastity of an Aristides , Cato , Scipio , Lucretia , &c. shall stand condemned before God with the same censure of dislike , as the rapine , luxury , cowardise , lust , &c. of a Sardanapalus , Caligula , Messalina , or such other miscreants . Nay , he approved of their vertue and civility , as the effects of his owne grace in common bestowed on the Gentiles for a common good : and in testimony of this his approbation hee prospered those persons and common-wealths , among whom sobriety of life , strictnesse of discipline , & severity of good lawes was best maintained : And Heathenism it selfe could discerne the ruine of Common-wealths to spring originally from the neglect of Piety and Vertue . To conclude then and summe up all touching this point : Gods Nature and Attributes , his Godhead and eternall Power and Providence are indeede cleerely to bee seene in the Creatures , if the Heathen had eyes to see them as Adam had at first . But though they be still as visible as they were , yet man is blinde and cannot behold them . It is very little the Naturallman hath seene , not much that hee can see . What hee knowes , might teach him that God is to be worshipped otherwise than he doth , but cannot shew him how to worship him as he ought . Whatever he doth or can do in the worship of God , nothing is done aright , for matter or manner : His Inward worship is unholy , because his heart is so : His Outward worship is superstitious and idolatrous , because hee is utterly ignorant of Gods appointments : both are false and displeasing , being presented to God without a Mediatour , of whom the Heathen have no knowledge . Againe , the Nature of their sinne and misery is above the reach of the Heathens knowledge ; and therefore Grace and Mercy are beyond the possibility of their desire : both which yet are the first step to true Conversion . Finally , for their vertues they are corrupted in the roote , perverted in their buddes , defective in their whole practice . So that unlesse we will thinke , that a civill Conversation , without all Sanctity of heart , to be true Conversion : a kinde of bare Naturall reverence of the Creator in some cold affections of Love , Feare , &c. or an externall superstitious invented worship without all warrant from God , To be Gods true & right worship in part : ( which are the things the Heathen can attaine unto ) it appeares to be a vaine assertion , to affirme , That God hath afforded sufficiency of ability to the Gentiles , by the good use of Nature to convert truely to the right worship and obedience of God. This of the first ; the second ground is , That if the Heathen use the light of Nature well , God is ready , yea bound in justice to bestow on them Supernaturall light of grace . In the examination of this we neede not be long : it being supported by the former , together with it it falls to the dust . A meere imagination it is withour all warrant from Scripture : though for it they bring that place , Matth. 25. 29. [ For unto every man that hath it shall be given , and hee shall have abundance ] i. e. say the Arminians , Hee that hath the light of Nature and useth it well , to him shall be given the Supernaturall light of grace . An Arminian glosse , that corrupts the Text , which is to be understood of painfulness in the Ministers of the Gospell , in the emploiment of such gifts as God hath endewed them withall for the benefite of the Church . Which gifts and abilities being well used , increase through Gods blessing , but if neglected , decay utterly through his secret curse ; as experience shewes in painfull or idle Ministers . If the argument be framed only by analogy from this Text , and the generall equity of it , That whosoever uses any thing well , shall have more given unto him : besides that this is a very large interpretation , which will admit of many exceptions , it is to bee noted that in their deduction they mistake the proportion observed in the Text and Parable , which speaketh of an increase in the Same , not in a Divers kinde . Hee that hath meane gifts for the Ministry and useth them well , he shall have greater gifts in the same kinde . But thence to collect , Hee that useth Nature well shall have Grace given him , is as if wee should say , He that useth his health well , shall have riches or honours given him : things of another nature . It had been true , if they had said , Hee that useth Naturall light well , i. e. studiously in the search of all good knowledge , in him that light shall be increased , as it was in Philosophers : but this made not to their purpose ; and therefore they take a wide step from Nature to Grace . In Scripture therefore there is no ground for this conceit : besides , there are these three errors in it : 1. Against Experience , which shewes that grace hath not beene bestowed where they have had the best Natuturall dispositions , as is plaine by rejection of the Tyrians and Sidonians , and Vocation of the Capernaites , though they were naturally better fitted to entertaine the Gospell than these : as also by the long rejection of all the civill and learned men of the Nations of the world , who though they used their Naturall reason farre better than other barbarous people , yet were left destitute so many ages of all Supernaturall helpes as well as they . 2. It is founded upon two false Suppositions ; 1. One , That the well using of Naturall light is such an excellent preparation for the receiving * of the Gospell . Which is not so : for although God shewed that favour towards learning and civility of manners , that in the propagation of the Gospell through the world , hee respected those Nations that excelled therein , before others ; as appeares by the plantation of the Church among the Gentiles : yet come we to particulars , and t is evident the Gospell found most resistance and neglect at their hands who seemed to have used their Naturall abilities best , as the learned Philosophers , the wise , temperate , just , politicke men of the world , who were so farre from being the fitter to receive the Gospell , that they cut of pride and fleshly wisedome were its greatest enemies . Num ut quisque ( saith Moulin ) virtutis civilis laudem affectat , & ingenium habet multâ eruditione subactum , ita eimaximè sordet simplicitas Evangelij , & crucis Christi scandalo magis offenditur . 2. Another , That a man may use his Naturall abilities well , i. e. to the right worshipping and obedience of God , without the grace of regeneration , without faith , without all knowledge of the Gospell and the will of God revealed unto man : which being a grosse supposition of an utter impossibility ; and such a one as by consequence overturnes all Christian Religion , as hath beene shewed : it is manifest that this obligation , wherewith the Arminians have tied God to give Supernaturall grace to the Gentiles upon their good usage of Naturall helps , is void & of no validity , God will easily be discharged of it without forfeiture of his Iustice , where the condition on mans part is so impossible to be performed . And hitherto of this first question touching sufficiency of grace given to them that are out of the Church : I will make an end of all with a word or two of admonition for our practice . We ( beloved ) are ( as the Apostle speaks ) 〈◊〉 sinners of the Gentiles , but Iewes of that circumcision which ●o not made with hands . Let us then now bethink our selves what grace we have received , and others want . Compare we advisedly our condition at this present with that of Turkes or other Pagans : and let us magnifie his mercy , that hath by Grace made so great a difference betweene us and them , who by Nature were all alike . Wee were strangers and forreiners as they now are , but we are now fellow Cittizens with the Saints and of the houshold of God , which they are not . A glorious priviledge , and if we have grace to judge aright of it , deserving to have the first place in our esteeme , above all prerogatives in the world . T was but a poore contentment to a dying Philosopher , when he thankt his Gods for being a Crecian , not a Barbarian , an Athenian among Grecians , a philosophen among Athenians . We my Brethren , have to joy in greater dignities , who are Christians , not Insidells , true Beleevers among a world of Heretickes , and Schollars among the company of true Beleevers . Let mee then tell you what you know already , but few of us thinke of it as we should : where greater grace and favour is hestowed , there more Thankes are deserved , more Service is required , a stricter account will be taken of both . And be now intrcated by the mercies of our Lord Iesus Christ to hearken to the Apostolicall exhortation , Walke worthy of that Vocation wherewith wee are called . Be we ashamed that the Morality of a Pagan should outstrip our Religion , that the Conversation of a Papist should disgrace the Beliefe of a Protestant , that the Piety and Modesty of the Vnlearned should condemne the Vncivility and Lewdnesse of a Schollar . Be not ignorant of the dignity of your Calling , but if in any thing , here stand upon your credit and reputation : Why should not the name of Christian , of Protestant , of Schollar , be held forth as a shield of defence against all provocations to base and unworthy courses , as well as meaner titles of Gentility , Honours and Offices are readily alledged against viler imploiments not besitting persons of that quality ? If there be any so respectlesse of his owne , and regardlesse of Gods honour , as by ungodly and base practices , to cause those holy and pretious names wherewith we are called , to be ill spoken of , and Gods Name therein to be blasphemed , to such a one I say only this , and I wish him to heed it , that God will shame that Servant that disgraces his Master , and will in his time vindicate his owne glory , by pouring contempt and everlasting shame upon the head of such a Caitiffe wretch . Wherefore let us pray that the Lord would make us truly jealous of his and our owne honour , by demeaning our selves answerably to our Holy Calling ; in all things to please him and glorifie his name . Amen . Having thus shewed the state of a meere Heathen living out of the Church , and the Vnsufficiency of all meanes whatsoever , that are given him in that state , to worke his Conversion and Salvation , wee are in the second place to descend unto the discussing of our next Question touching the Condition of those that live within the pale of the visible Church , enjoying the benefit of the Word and other ordinances of Salvation , Whether or no Sufficient grace be given to all and singular Christians for their Conversion unto God. This Question is something perplexed and intricate by reason of divers particular queres whereinto it resolves it selfe . I will by Gods helpe proceed therein as distinctly and plainely as I can : First beginning with a briefe explication of the Termes of the Question ; where it must be in short explained , 1. What is meant by Sufficient , 2. What by Grace , 3. What by Christians , 4. What by Conversion . 1. For the terme , Sufficient , we are to knowe that Sufficiency as it is taken in Relation to the producing of some effect , is nothing but such a degree of Power or Strength , in any thing , as that if it be applied unto the Execution , it is able to performe that whereto it was intended . As we use to say of any man , Hee is a man sufficient for such an imployment , because if hee be set about it , he can by the good parts he hath , actually discharge it . Where you are to observe that it is a meere abuse of this word , Sufficient , to oppose it to Effectuall , and so to distinguish betweene the Power and the Act , as if any thing could be called Sufficient in Potentia , which when it is purposely applied to the Act , is utterly insufficient to produce it . T is an error in Speech to say . [ This Medicine considered in it selfe is sufficient to cure such a man ] for t is a vaine consideration to consider the Medicine in it selfe , when wee should consider it in relation to the disease . And if such a medicine being administred suffice not to cure the disease , it is certaine that it was an unsufficient medicine . Wherefore that distinction of the grace of Conversion into Sufficientem and Essicacem is at least a frivolous imagination , distinguishing those things as opposite , which at most are but subordinate , and differ only as the cause and effect . For is it not the fancy of some crackt braine , to affirme , that there is a Grace every way sufficient , and powerfull enough in it selfe to worke the conversion of a Sinner , and yet when this grace is given to such a sinner with a purpose and intent to convert him by it , it shall be found to be utterly unsufficient to Effect it ? T is strange whence or how men should conceit a sufficiency in the power of such grace , when they finde insufficiency in the performance of the worke . 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe . 3. By the word Christians , wee meane , all those that live in externall communion with the militant Church , enjoying the ministery of the Word , and being of yeares to make use of it : for this Question toucheth not Infants . 4. Lastly , by Conversion ( as heretofore hath beene shewed ) we are to understand two things , either 1. The Roote and Cause of that act , namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse . 2. The Fruite or Act of Conversion properly so called ; when a man regenerate and renued in all parts , doth actually imploy them in loving and obeying God. The first is Gods worke upon us : the next our worke performed toward him , when by the strength of inward Grace given , we after convert our selves in Thought and Worke towards God. This latter is not here to bee understood in this Question , but the former , namely that Conversion of a man , which God workes in him by infusion of the grace of Regeneration into all parts . This infusion of Grace into the Soule by an immediate act of Gods Spirit , the Arminians can by no meanes endure to heare of in this businesse of our Conversion : and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes , and of a Lazy expectation of all Grace to be poured into us sleeping , without any endeavour of our owne to get it . Which slanders are only devised for the countenance of that impious opinion of their owne ; namely , That mans Conversion to God begins in some act which man himselfe performes , and not in a worke first wrought in us by God. Now that act of man is his assent and actuall Faith given to the promise . A lewd imagination , sufficiently confuted and cryed downe in the venerable assembly of the last Synod , as most derogatory to the whole worke of Grace in our Vocation , most repugnant to reason and Scriptures , which tell us , That the tree must bee good before the fruit can bee so : it being impossible , that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell , should be done by a man unlesse he be first regenerate and sanctified in all his faculties . The termes thus explaned , the state of the Question is more fully thus , Whether God doe bestow upon all such as Heare the Word preached , any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification , though it doe not alwayes effectually produce it ? Our Adversaries affirme it : but we truly maintaine the Negative part , opposing against their assertion these two Conclusions . 1. That there is no supernaturall gift given unto the unregenerate , which is Sufficient to worke his Sanctification , but that only which is Effectuall to worke it . This hath appeared manifestly enough in the explication of the termes of this Question , and will bee more and more evident to us , if we consider that maine mistake of our Adversaries in this businesse of our Conversion , which is , that they imagine our Conversion to begin in some act of ours , namely our Assenting and Beleeving , not in some act of God , sanctifying the Soule before it can Assent and Beleeve . Now because this act is good , and therefore must be done by Gods helpe , for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost : which strength when it is inherent in the soule , a man may use it if hee will to the producing of the act of Faith. If he doe use it , then by that act he is converted : if not , yet that was sufficient to bring forth the Act , if it had beene thereto applied . As in a like Case , when Christ said to the sicke man , Arise take up thy bed and walke , Hee gave him bodily strength sufficient to doe what he bad him , but yet the man might have let his bed lie and stood still if hee list . So when God commands us to beleeve , he gives us strength sufficient so to doe it , albeit we may if we will neglect to make use of it . This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up ; and it containes two grosse absurdities in it . 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost , which yet shall be no sanctifying grace of the Spirit ; an opinion altogether new and against reason . For aske them , is not the inward disability of our soules to beleeve and convert a part of our corruption ? It cannot bee denied . Well , is not then the infusion of an Ability to Beleeve and Convert , the doing away of that corruption ? It is . And then shall not that gift which abolishes our sinfull infirmities , bee justly called a Sanctifying grace ? It is most evident , and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth , will affirme , That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them , and disposing them to the most excellent worke of Faith , can be any thing else than the grace of Regeneration . An Act so Holy , must come from an Habit as Holy. 2. That they suppose the Act in Divine graces goes before the Habit : an assertion in Divinitie not tolerable , which tells us that the Tree must be good before the fruit can be good . And that Question which Christ put to the Pharisees , Mat. 12. 34. How can yee that are evill speake good things ? is more than any Arminian cau tell how to answer . This pincheth them , and puts them to this choyce , either that an unregenerate man who certainely is utterly Evill , may by the helpe of such a gift as hath not sanctified nor made him Good , not only speake , but doe that which is eminently Good , namely , Beleeve and Convert , or that the Act of Faith performed by such a one , is not good and sound , and so no beginning of true Conversion , or that they doe confesse the Habit of Faith , as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof , whence the operation of faith doth afterwards issue . And this is the truth which under those obscure and unexplicated termes of [ Supernaturall strength to Beleeve ] they grant in effect : for the strength is either Nothing at all , or Nothing else but that Habituall Faith , which wee maintaine to be given us as a principall part of our regeneration . These mistakings of the Nature of our Conversion , hath utterly confounded our Adversaries in their opinions and writings about this point . They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues : when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse . Now as in the former example of the sicke man , it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk , another thing to demand what vertue of Christ was sufficient to give him that health and strength : so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man : another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe . Wherefore in this matter we affirme , that as Health when it is in a man is sufficient to every Naturall action , though alwaies it be not effectuall , because wee make not use of our strength at all times : but to worke Health in a sicke man no vertue is sufficient , but that onely which being applied proves effectuall to restore it : So , where Sanctification is , it is alwaies sufficient to every gracious action if it be duely exercised thereabouts , but may sometime bee ineffectuall through our default in not applying it aright : but now , to worke Sanctification in the heart that hath it not , there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost , the immortall seede of our Regeneration ; and wheresoever this onely and all-sufficient vertue worketh in the heart of any man , there it is alwayes infallibly effectuall . To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule , and yet after t is given , ineffectuall to performe it , is a fancy never thought of till of late times , wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace . This of the first Conclusion : the second followeth , and it is this ; That sufficient grace for Sanctification is not given unto all . This is a necessary consectary of the former : for seeing Sufficient and Effectuall are all one in this case , & seeing t is apparant that this grace is not Effectuall in some who are never Sanctified , it follows necessarily , that such Sufficient grace is not given unto all . This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church : But yet ex abundanti ; for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion . The truth of it will be cleered by considering what the grace is which is given to those that are within the Church . Now this grace is twofold : 1. The Externall Declaration of Gods will , made unto all men in common by the Preaching of the Word ; the ordinary consequent whereof is Knowledge or Illumination . And this is termed our Externall Vocation by the Word . 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding , Will , Affections , and whole Man. The constant effect whereof is Regeneration . And this is called our Internall Vocation by the Spirit . In the explication of the Nature , Distinction , and Sufficiency of these two unto the worke of Sanctification , consists the further cleering of this troublesome controversie . The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures , is this ; There are two things which are ordinarily wrought in men living under the Ministery of the Word : 1. Illumination of the Vnderstanding , 2. A touch or motion of the Will and Affections . These two , because they are the fountaine of all Outward actions , we onely consider in this businesse , letting passe such effects as are visible in mens conversations . Now both these are each of them of two different sorts : Illumination is either , 1. Common and Naturall , when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion , so that he is able to discourse , dispute , and write of them . I call this knowledge Common , because t is bestowed on reprobates as well as others . I call it also Naturall , because although the object thereof bee Supernaturall and Divine , nor could be knowne but by revelation , yet being revealed , the manner of apprehending it in such a one is meerely Naturall and Carnall , and that light which the Spirit affords to such a one , is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite . For the case is plaine enough , a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art : and as in them , so in this hee may attaine excellent knowledge , by a speciall but no sanctifying gift of the Spirit ; perfecting his Naturall reason but not making it Spirituall . 2. Proper and Spirituall , when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner , according to their truth and goodnesse represented to the understanding in their native beauty and excellency . I call this Proper , because it belongs onely to the Elect ; and Spirituall , because the Sanctified understanding judgeth of them Spiritually . Thus for knowledge : next touching the Motions which are wrought in the Will , they are likewise double : 1. Naturall , when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things , as they which are naturally hurtfull or beneficiall to it : as to love , hope , desire , feare , or hate such or such a good or evill thing spoken of in the Word . I terme these affections Naturall , being proportionable to that first sort of knowledge that bred them . For when an unregenerate man shall heare it plainly and amply declared , what happinesse belongs to the Saints , what comfort is in Gods favour , what glory in heaven , what horrour in Hell and a bad conscience , hee will be easily stirred up with many desires of enjoying the one and escaping the other . But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature , and also shunne the Contrarie . 2. Spirituall , when upon the thorough apprehension of all Spirituall Good and Evill , known & beleeved by Faith , the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever . How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate , I shall by Gods grace shortly have occasion to handle at large . Having now thus distinguished them , let us see how these effects are appliable to their Causes , the Word and the Spirit : the dependance is thus ; 1. Common illumination and the naturall movings of the Will that follow thereupon , are the effects of the ordinary grace of the Spirit in the ministerie of the Word preached . 2. Proper illumination with the Spirituall affections thence arising , are the Effects of the Speciall Vertue of the Holy Ghost in the ministery of the Word , regenerating the Soule . But we must goe further yet , and whereas the Word and Spirit are both joyned together in this worke of regeneration , wee must carefully see what belongs to one , what to the other . Wherefore we are to distinguish betweene the 1. Instrument : For whatsoever can be ascribed to the Word , agrees to it but only as it is an instrument of the power of Gods Spirit . Now instruments are either Cooperative or Passive , and the word must be one of the two . Cooperative it is not , moving and working on the soule by any inward force of it selfe . For it cannot bee declared what operative force there should be in the bare Declaration of Gods Will , to produce the reall effect of Sanctification in the unregenerate heart . It is therefore in it selfe a Passive instrument working only * Per modum Objects , as it containes a Declaration of the Divine will , and as it proposeth to the understanding and will the things to be knowne , beleeved and practised . Now 't is well knowne that no Object whatsoever hath any Active power per se to worke any thing upon the Organ , but is only an occasion of working , which some Force in or about the Organ makes use of . But whence then hath the word its effect ? from the 2. Principall Agent , the Spirit of God ; who by his immediate and proper vertue workes upon the Vnderstanding and Will , causing in that a thorough apprehension of the things proposed , and in this a cheerefull obedience to the things so understood . The Object of this worke of the Holy Ghost is not the Word , as if the Holy Ghost did infuse into it any speciall Vertue wherby it should worke , together with himselfe , as a partiall Coordinate efficient cause in our Coaversion , the Word working one part , the Holy Ghost another , as the Arminians vainely dispute , ( Act. Synod , Defens . Act. 4. p. 136. ) But the object of this Worke is the Soule of man , whereinto this vertue of the Spirit is Infusa or Affusa , or rather , whereabout this Vertue is imployed , quickening , changing , renuing the Faculties of the Soule with such spirituall strength and holinesse , that so it may performe what the Word declares is to be done . Which effect of Regeneration though properly it commeth only from the Sanctifying power of the Holy Ghost , yet by a cōmon Metonymie it is ascribed also to the Word , and for that cause wee are said [ to be borne againe by the Word ] 1 Pet. 1. 23. [ to get Faith by Hearing ] Rom 8. [ to bee begotten by the Holy Ghost ] 1 Cor. 4. 15. [ to be sanctified by the truth , id est , the Word ] Ioh. 17. 17. and hence such proporties as these are ascribed to the Word , that [ it is the Power of God to Salvation ] Rom. 1. that [ it is mightie in operation , sharpe as a two edged Sword ] Heb. 4. 12. that [ it is a Sword ] Eph. 6. 17. Revel . 19. 15. that [ it is Fire and a Hammer to breake the Rocke ] Ier. 23. 29. that it is [ Powerfull to cast downe all strong bolds of Mans proud imagination ] 2 Cor. 10. 4. with many the like , which though they properly belong to the invisible power of the Holy Ghost , giving effect unto his owne Word , yet are figuratively attributed unto the Word it selfe , which he useth as his visible Instrument . I cannot better expresse the manner how the Holy Ghost useth the Word in the worke of Sanctification , than by a Similitude or two . Christ meeting a dead Coarse in the Citie of Nain , touches the Beare and utters these words , [ Yongue man I say unto thee arise . ] Heare the Command , and that given to a dead man : But could these words doe any thing to raise him ? No , t was Christs invisible power that quickened the dead , not his words , which only declared what hee meant to doe by his power . Againe , to the sicke of the Palsie , Hee saith [ Arise , take up thy bed and walke ] Here 's the Command given to a sicke man. But was it the vertue of these words that heald him ? No , 't was that secret vertue which went from Christs Deity , which did the Cure. His words declared what that should bring to passe . So in this matter of our Conversion , Christ bids us , Awake wee that sleepe , and stand up on our feet ; he bids us Beleeve , repent , obey , turne unto him , &c. But all these commands worke nothing of themselves , but take effect by the only Power of God working upon the Heart . In which case the Word is truly the Voice of God , not of man. Now Gods Voice is not a bare sound or word carrying such or such a meaning with it and no more , as mans doth , but it is Verbum factivum , as well as significativum , it deeth and really brings to effect that which it commands to bee done : it makes a world , when it bids a world to be made , it raises us , when it bids us arise , it awakens us , when it bids us awake , it workes faith in us , when it commands us to beleeve , it gives repentance when it bids us repent , it makes us holy when it commands us to be so . According to that of the Apostle , 2 Cor. 10. The weapons of our warfare are mighty , but it is through God : and that in Esa. 59. 21. My word , saith God , shall abide in you , but this cannot be till he have first put his Spirit within our hearts . Wherefore where this vertue of the Spirit is wanting , as it is in most , there the Word hath no other vertue , than to bee as a faire Mappe presented to the eye , wherein are described many matters of excellent knowledge , which the unregenerate may gaze upon , in a kinde of shallow heartlesse speculation , which will differ asmuch from good knowledge , as the knowledge of a Countrie by the Mappe and by the eye in travelling it . And this is the Sentence of the Orthodox Church touching the Nature and distinction of these two Callings , Inward by the worke of the Spirit , Outward by the voyce of the Word . The Arminians are of another opinion , whose judgement about this matter is thas : The Word , say they , and the Spirit alwayes goe together , and wheresoever either the Law or Gospell is preached , there and then the Quickening power and effectuall vertue of the Holy Ghost is present in all , even those that are unregenerate , untill such time as by Contumacy and Rebellion against the Spirit , they have made themselves unworthy of further helpe . But now what is this effectuall power , according to the Arminians , and what doth it in all men ? It doth , say they , inlighten the understanding , it stirres up the Sensuall affections ( for as touching the Will , it meddles not with that ) and so gives unto the heart Sensum verbi , and by an inward power infused doth move and dispose the heart to Beleeve and Convert . Yea , but how is all this done ? Is it by any proper worke of the Spirit distinct from the power of the Word ? By no meanes , say they : It is done by a morall perswasion , per Representationem objectivam , by a proposall of what is to bee done , with commands , exhortations , intreaties , promises thereto annexed . And is this sufficient to our regeneration ? Yea , there is not , there needs not any other immediate inward invincibilis actio ( as they stile it ) of the Holy Ghost upon the Soule . The Word , only the Word begins , continues and consummates our Conversion . Nay , if an inward worke of the Spirit be granted , they affirme that the preaching of the Word can by no meanes possible bee accounted any meanes at all of our Conversion . What then , Inward Calling there is none ? No , say they , there is no other inward regenerating grace but onely the forenamed Morall Perswasion to goodnesse , by the outward Ministery of the VVord . This is the summe of their opinion , and that Chaos of confused errors , which t is hard to distinguish into any good order : I will touch upon them in these three propositions , manifestly opposing their fundamentall suppositions in those their Assertions : The first shall be this , 1. That not so much as common Illumination and stirring up of the affections is given to all in hearing of the Word preached . Shall wee goe any further than experience to prove this in thousands that heare the Word , yet understand no more of it , and are no more affected with it , than the seates they sit on ? The Arminians , as they 'le deny any thing , reject this argument from experience , & except , that though they doe not understand , yet they might understand if they would . To which I answer , that t is true ; Such men shall bee condemned of wilfull ignorance , because the meanes God afforded were sufficient to have brought them to more knowledge , if they had done but as much as they might : but yet the exception is here altogether vaine , because here we inquire of the Act , whether all men bee inlightned , not de Potentià , whether they may bee or no. For the Arminians hold that the Vnderstanding is inlightned , and the affections moved in all , and that Irresistably ; men cannot choose but know and be affected with the Word preached . And this they stiffely maintaine , because that God hath infallibly given unto all Potentiam & Vires Credendi , and this strength is nothing but Illumination of the Vnderstanding , and Exciting of the Affections ; and therefore all must infallibly be illuminated and excited . Wherefore when they affirme that a man may choose whether he will understand and be affected or no , though it be true in part , yet they contradict their owne maine position , and confirme ours , That God though he have given the outward meanes , yet hath not given so much grace unto all , as to make use of them for the gaining of ordinary knowledge in the Word . The second proposition shall be this , 2. That bare Illumination , in the understanding of the sense of the Word preached is not sufficient for Sanctification of the heart : i. e. to move , to renue , to quicken those affections with true love of goodnesse and desire of grace , which before were disordered , by reason of the darkenesse of the understanding . This they affirme : we deny it as a new and uncouth opinion , and that upon these grounds : 1. Because it presupposeth that in the affections there is no other vitiousnesse , but that onely which is bred in them by the errour of the understanding ; which being deceived , misguides the affections , but being once rightly informed , the affections are presently brought in order to follow the directions thereof . Than which nothing can be more absurd , and contrary to all experience . 2. If bare Illumination or Morall Perswasion be sufficient to Sanctifie , it shall work that effect either by it own simple vertue , or by the help of something else besides . If by it self , then why are not the Divels sanctified , who know more of Divinity than haply the learnedst man ? And why are not all learned Divines sanctified also ? what should hinder ? Or if there must be some speciall grace beside , how can they affirm that to be of it self sufficient , which helps not without the help of another thing ? And yet this is that wherto they are driven , namely , to confesse there must be a Special grace to make the Generall effectuall ; & so in one word they dash all their dispute about the sufficiency of Vniversall grace . Or if they like not that , will fall to that shift to say , that Bare illumination is sufficient , though not to Sanctifie , yet to worke true Faith and Conversion : which is nothing else but to affirme that there is Faith & Conversion before and without Sanctification . Which opinion is a kind of phrensie . The third proposition shall be this . 3. That besides the Common illightning of the Vnderstanding and Motion of the affections in ordinary preaching of the Word , there is necessarily required another immediate worke of the Holy Ghost upon the soule for its Sanctification throughout : without which the preaching of the Word will bee utterly unable to worke true grace in the hearers . This I prove by Scriptures and Reason : The Scriptures are many , I will name but one or two of the plainest places . 1. Iohn 6. 36. Where Christ speaketh to the Vnconverted Capernaites thus , [ But I say unto you , that yee have also seen me ] there 's their knowledge of the Gospell by Christs preaching and miracles , but yet [ yee beleeve not . ] What was the reason of that ? t was this : God had not given the Capernaites to Christ ; and therefore he gave them not grace to come unto Christ : for , [ All that the Father giveth me commeth unto me : and he that commeth unto mee I cast not away ] vers 37. Yea , will an Arminian say , They came not , because they were not willing to come , there wanted nothing on Gods part but they might have come . Yes but there did , if wee beleeve Christ ; God did not draw them , therefore they came not . For [ No man can come unto mee except the Father which hath sent me draw him , and I will raise him up at the last day ] vers . 44. But what is this Drawing ? it is the same which in the next verse he call Gods Teaching of us . [ It is written in the Prophets , They shall all be taught of God. Every man therefore that hath heard and learned of the Father commeth unto mee . ] Nothing can be more manifest than in this place the plaine distinction of an inward Drawing from an outward Morall Perswasion , an inward Teaching of God , from the outward Preaching of man. Which is effectuall to true Conversion in all , and onely those that are inwardly so drawne and taught of God , which the Capernaites were not . 2. Deut. 29. 3. 4. The Israelites in the wildernesse had all instruction and perswasion that might be by the VVord , and by Miracles from God and his servant Moses : they had heard Moses and God speake , and seene the great tentations , miracles , and wonders with their eies . But was this sufficient to convert them ? No , there wanted that within which God denied them ; for , saith Moses , [ Yet tho Lord hath not given you an heart to perceive , and eyes to see , and eares to heare unto this day ] vers . 4. Parallell to which is that touching the Iewes , among whom Christ had preached so much and so plainely , done so many , so singular miracles , [ Yet they beleeved not in him ] Ioha 1● . 37. But what was the cause of that , was not the meanes sufficient ? No , God had denied to reveale unto them his arme or power in giving them the knowledge of the Gospell . That he proves out of the Prophet Esay , who of all the Prophets preacht the Gospell plainest , and yet found small credit to his doctrine , [ That the saying of Esaias the Prophet might be fulfilled , that he saith , Lord , who hath beleeved our report , and to whom is the arme of the Lord revealed ? ] vers . 38. A very unreasonable complaint saith the Arminian , if we construe it so ; for t is as if Esay had said , Lord , only the Elect to whom thine arme was revealed they have beleeved it , but none of the Reprobates have beleeved it , because thine arme was never revealed to them , and so they could not beleeve . And what reason had Esay then to complaine of them for not doing that which they could not doe ? I thinke the wisedome of God hath of purpose to checke these pestilent gainsaying Spirits , added in the next words , vers . 39. [ Therefore they could not beleeve , because thus Esaias saith againe , He hath blinded their eyes , and hardned their hearts , that they should not see with their eies , and understand with their hearts , and should be Converted , and I should heale them . ] So Gods Spirit brings that for a good reason which these men count an absurdity : They did not beleeve , and the Prophet complaines of it ; yet it was because they could not beleeve . And why could they not ? ●was the want of that Inward worke of grace wee stand for : God had not inlightned their mindes , nor softned and sanctisied their hearts , and therefore they could not beleeve . 3. 2. Tim. 2 , 24 , 25 , 26. [ And the servant of the Lord must not strive but bee gentle unto all men , apt to teach , patient : In meekenesse instructing those that oppose themselves . ] Here 's the Ministers dutie to preach uncessantly , using all gentle and good meanes to bring men to repentance ; but will this diligence in perswasion , and patient industry bee effectuall at last ? It may prove so , but when it doth , 't is not by it selfe , but by Gods speciall grace , [ If ●od peradventure will give them repentance to the acknowledging of the * truth . ] After all outward meanes used , an inward gift is still to be expected . Let vs in the next place come unto reason and experience , where we have these perswasive arguments to confirme us in this truth : 1. From the like experience in Christs calling of his Disciples , to whom he useth no other words but , Follow mee , or , Follow me I will make you fishers of men ; it is wonderfull that so shortan Invitation should worke so strange , so speedy an alteration : [ Sraightway they leave all and follow him ] what ? forsake all to follow after a stranger they never knew before , with such constancy , and yet through so much perill and disgrace , and all for a word spoken , Follow mee ? Nay , in that word there was more then a word ; there went with it that Power , which could have commanded the attendance of the Armies of Heauen and Earth . And those few words accompanied with this secret vertue did more upon the hearts of the Disciples , than many a long Sermon upon the Pharisees and obdurate Iewes , where Christ was not pleased to shew the like effect of his power . So Christ appearing to Saul , accosts him with this expostulatorie salutation , [ Saul , Saul , why persecutest thou mee ? ] hee saith no more , but only tells him being asked [ That hee was Iesus of Nazareth whom hee persecuted , and that it was hard for him to kicke against the prickes . ] But see what a change these few words have made in a fierce raging persecutor , hee is on the sudden as meeke as a Lambe , and now all for obedience to that name which before hee furiously persecuted . [ Lord what wilt thou have mee to doe ? ] command what thou wilt , I am ready to obey . Was it externall morall perswasion trow yee that hath made this wonderfull alteration ? Nor are these examples to bee accounted so extraordinary , as if for the substance the same course were not ordinarily observed . Were not men wilfully perverse , they would confesse , that when of many thousands that heare one and the same Sermon , some one or two , it may be the worst in the company , are in a moment so changed that they are not the same men they were , new hearts , new desires , new affections , all new in them ; they would I say confesse , that this is the very ●inger of God touching the Heart , and not the force of any outward perswasion whatsoever . 2. If only a bare proposing of Divine things to the understanding , joyned with perswasions of command , threatning and the like towards the Will , bee all that is needfull to mans conversion , it would bee knowne what difference wee shall make betweene the working of Gods word and of Mans , of a Divinitie Sermon , and a good morall speech . Nay more , what difference can be made betweene Sathans temptations and all the sacred suggestions of Gods word ? yea , whether Sathans seducements to evill are not likely to prove alwayes more powerfull than Gods perswasions to goodnesse , because in both cases the worke it selfe is left wholly to our arbitrement , and then Sathan hath the advantage of our naturall Corruption cleerely on his side . So that by this Arminian doctrine , mans conversion is even desperate , seeing Sathan is as powerfull , and certainely he is as willing to Pervert as God is to Convert . This blasphemous absurditie the Arminians cannot shift their hands of , though they strive in vaine about it . 3. The old rule must here be remembred , Passio r●cipitur non tam per conditionem agent is : quàm dispositionem patient is : all exhortations , promises , commands , take effect not according to their owne , but according to the quality of him towards whom they are used . And so wee see a word doth more with some , than a frowne , or sharp menace towards another . All Speech workes as the Heart of the Hearer is affected , not as he intends that utters it . Wherefore if there be nothing more to be done on Gods part towards our Conversion but the only proposall and perswasion of the acceptance of Grace , it is manifest to all , that can judge of the state of Corrupted nature , that wee shall never accept of Gods offer ; but out of that Enmity and Hatred of all goodnesse which is deepely rooted in our nature , we should all universally and finally reject it , if it be left to our discretion whether or no wee will receive it . Except our tongues be first brought unto a right temper , purged from the bitternesse of our corrupt humours that have overflowed and infected them , wee shall distaste the sweetnesse of all heavenly doctrine , and nothing will seeme so unsavoury to our relish , as the things of the Spirit . And therefore of necessitie our distempered , disordered , and crooked dispositions must be first Rectified by an inward worke of Gods Spirit , before we can possibly take any true benefit by the Word preached . Thus then the truth of our second maine conclusion stands good , That sufficient grace to Sanctification is not given to all that Heare the Word preached : because none of those other gifts that are given them are sufficient , but only the inward Vertue of the Holy Ghost , and this is not bestowed on all , because wheresoever it worketh , it is alwayes infallibly effectuall , by no meanes possibly to be hindred . Which shall be further shewed in our third Question touching the Controversie . But before we leave this , a scruple or two cast into our way by the Adversary would bee removed . They prove that the Word and Spirit are never seperated ; and for it they bring Scriptures and reason . Scriptures : 1. Esa. 55. 11. The word that goeth out of my mouth shall not returne unto mee voide , but it shall accomplish that which I will , and it shall prosper in the thing whereto I sent it . To which I answer , that this place intendeth no more but that God will certainely performe all his promises that he maketh unto the Church . If it be extended to a larger sense , wee grant that at every Sermon the Prophet or Preacher makes , the power of Gods Spirit is alwayes present with his Word : but how ? to make it powerfull unto conversion in all to whom it is proposed ? Nothing lesse . It sufficeth , that that be done in some only , for whose sakes God chiefly sent it : For others that are disobedient , God hath his worke in them too , namely the accomplishment of his workes of judgement though not of Grace . 2. a Act. 7. 51. Yee have alwayes resisted the Holy Ghost , viz. whose vertue was showne upon their hearts in and together with the preaching of the Prophet . To this I answer , That they that either neglect the Hearing of the Word , or when they heare and understand it , and are convinced of the truth of it , doe wilfully refuse to yeeld obedience to what they know : these are justly said to resist the Holy Ghost , because they resist His b Ordinance , and His worke enlightening their understanding with the knowledge of Gods will. The Iewes had both , and resisted c both ; but it cannot appeare by this place that there was any other Quickening vertue of Gods Spirit working effectually upon the Hearts of the Iewes d : only they had the Externall declaration of Gods will , and also Illumination and Conviction of their Consciences ; which effect the Spirit workes ordinarily in most , but not universally in all that heare the Word . 3. Heb. 6. 4. 5. and 10. 26. 29. But these places as they touch only some of the Vnregenerate , which are in that manner wrought upon ; not all who heare the Word preached : so that worke of the Holy Ghost which appeares upon their hearts is not by that Saving and Quickening power which is the immediate and infallible cause of true Sanctification : but only a more speciall degree of an inferiour grace , as shall bee shewen hereafter . Reasons which they alledge , are th●se ; 1. If the inward worke of the Spirit doe not alwayes goe with the Word preached , it will follow that God doth not sincerely meane that which hee makes profession of . For outwardly by his VVord hee calls them unto him , whom yet secretly he would not have come unto him . For if he would have them come , why doth he not give them that inward worke of the Spirit , without which hee knowes they cannot come ? As for example , when by the VVord he calls upon men and bids them repent and convert , if hee will this seriously , why doth not God bestowe on men all such helpes and meanes as are required on his part , inward as well as outward , without which they cannot convert ? If hee will it not seriously , why doth hee command them to doe that which hee knowes they cannot , nay , we know he would not have them doe ? Is not this dissembling to say one thing and meane another , to will one thing in word , another in secret intent ? Answ. None more damnable hypocrites than they that will accuse God of counterfeiting . Hee deales plainely , fairely , openly , speakes as hee meanes , and as it pleaseth him it should be . If hee bid a wicked man doe well , hee would truly have him doe so ; nor is it his secret desire hee should continue in his wickednesse when hee openly exhorts him to come unto repentance and amendment . But here wee must distinguish betweene a double VVill in God : 1. Voluntas approbationis , of Allowance . God as hee knowes , so he likes of and approves of many good things which he intends never to bring to passe . 2 , Voluntas Effection●s & ●●tentionis , of Performance , when God intends , that shall actually come to passe , which he approves as good in it selfe . Now for the Conversion of all men by the Preaching of the VVord , God wills it seriously by way of Approbation and allowance ; That the creature should convert to God and obey his Creator in all things , is a thing truly good , and God justly commands it , and if the creature can by its owne strength performe it , God doth truly approve and like well of it . But God doth not will the conversion of all men Effectually by way of full intention to worke it in them . If man can doe it , as t is his bounden dutie hee should , well and good , God wills it as a thing in it selfe pleasing and acceptable to him . But God wills not to bestow upon a man strength to doe it , nor is he bound so to doe . So that here is no fraud , nor Sancta Simulatio , or duplex persona in God ( as some impiously at least imagine ) as if his VVord had a meaning contrary to his secret intent . No , the meaning of his VVord is sincere , what he commands he wills to be done as a thing in it selfe very good , and on our parts , our pure due obedience to doe it : and his secret inient of not giving a man sufficient abilities to doe his dutie , crosseth not his Approbation of the goodnesse and necessitie of our dutie to bee performed by us . They are blinde that will not understand this , that t is one thing to approve of an end as good , another thing to will it with a purpose of using all meanes to effect it . Gods Commandements or exhortations shew what hee approves and wills to be done as good ; but his Promises or Threatnings shew what he intendeth effectually to bring to passe . But yet here they urge further , How can God in justice command unto a man by his Word , the Performance of that , which cannot be done by him without the inward helpe of the Spirit , and yet in the meane time God denies this inward grace unto him ? I answer , Gods justice will herein be as free from accusation of tyranny , as before his truth was from falshood and collusion . God may without blemish to his justice Command man to performe his dutie although hee have now no strength to doe it , because once hee had strength and he hath now lost it . Yea , will they say , that were true did not two things hinder , 1. Man indeed had strength and hath lost it , but how ? himselfe did not decoquere wastefully spend his Patrimonie , and by the Act of his sinning abolish the Image of God within him : but God for a punishment of his fault did by an immediate act take away his originall abilities . And it is then as great injustice in God to command us Conversion , Faith , and Repentance , when himselfe hath taken away our abilities whereby wee should performe it , as for a Iudge after he hath put out an offenders eyes , yet to command him under paine of further punishment to read such a booke . If hee had put out his owne eies the case had beene otherwise , the Iudge being not bound to take notice of that his fact . To which we answer , that t is true , God for our sinne hath deprived us of his image , so that we cannot doe his will without new strength restored unto us : yet we must remember though this deprivation be an act of God , yet it happens through our merit by reason of our sinne ; and in this case how harsh soever it may seeme to us , yet God the Iudge of the world doth not unjustly , To command us the doing of that which wee cannot performe without those abilities restored , which himselfe for our transgression hath taken from us , and will not give us againe . This is proved by that one instance beyond all exception , The perfect obedience to the Morall Law is required of all , and yet t is madnesse to affirme that God gives or is bound to give unto all that strength to doe it , which they had in Adam , without which it cannot bee done . Further , that God may justly command what man cannot performe , is manifest by Gods commanding Pharaoh to let the Israelites goe , which yet Pharaoh could not doe ; for God himselfe hardened his heart that hee should not be willing to let them depart . 2. When God commands man to beleeve the Gospell , here 's a duety injoyned that man never had strengh in Adam to performe . And therefore if God doe require a new duety he is bound to afford new strength , because by that which he had , and lost , he was never inabled to doe it . To which we answer , that it is an errour to affirme , that Faith which is the condition of the new Covenant , is not commanded in the Morall Law. Legall and Evangelicall , or the Faith of Adam in innocency , and of man since his Fall , is for the substance of the grace one and the same , viz. Credence and Confidence of and in all things whatsoever that God shall reveale unto man. The difference is onely in the Vse , and in the particular object : as we shall see in the handling of that point of Faith. Now Adam being commanded in all things to beleeve his Creator , whether revealed or to be revealed , and having ability so to doe , so that if God had told of him the mystery of the Gospell he would have beleeved it ; we also are bound by the Law of our Creation , and so the Morall Law , to beleeve in Christ as soone as God reveales vnto us this thing to be beleeved : and God may require it of us , because wee had power once to doe it ; and what is lost , God is not bound to restore . 2. Reason . If the Word at any time be destitute of the quickning Spirit , it will follow , that the Word shall be of it selfe a dead letter , and the ●avour of death , because it is destitute of the Spirit which only puts life unto it . But this is not to be affirmed , for as much as it is only our fault that the Word proves the ●avour of death , &c. To this we answer , That the Word is never of it selfe the ●avour of death , no not then when it is without the vertue of the Spirit : and we reject those assertions as utterly erroneous , That the Word should bee preached unto some to damne them , or with this intent to make them inexcusable . The Gospell is not published with any such purpose at all : for the judgement of our English Divines in the Synod is ●ound , that those who being called refuse to convert , should be made more inexcusable : Neque enim ea singi potest homines reddere inexcusabiles per Verbum & Spiritum vocatio , quae eo tantum Fine exhibetur , ut reddat inexcusabiles . No , there 's no such matter : The end of the VVord preached is to shew unto man what is that good , and that acceptable will of God which he requires man should performe : and the declaration of the will of God to man , is alwaies in it selfe most good and excellent : nor doth it vary in its owne nature , whether the vertue of the Spirit goe with it or no. For ( as I touched before ) the power of the Spirit doth not worke upon the VVord to put life into it , but it workes upon our soules to put life into them . So that whether our hearts be sanctified or not sanctified t is all one to the VVord , it makes no alteration in the nature of that : All the difference lies in the Effect ; where the heart is sanctified , there the VVord is heard with obedience , where t is not sanctified , there t is heard and disobeyed . But the cause of this difference is meerely in the disposition of mans heart , not any jot from the VVord : the preaching whereof is good and to a good intent , but unto some it becomes hurtfull ; not because the VVord hurts them , but they hurt themselves by their owne sinnefulnesse , leaving themselves inexcusable in their fault , and aggravating their damnation by wilfull disobedience . The VVord is neither dead , nor deadly in it selfe , but wee are dead , and by our sinnes against the VVord slay our selves . 3. Reason . If the preaching of the VVord be sometimes destitute of the vertue of the Spirit , it will follow that men should bee condemned for not beleeving , and being converted by that , which hath no power to cause them to beleeve and convert , as the VVord without the Spirit hath not . But that were injustice so to doe , &c. Ergo. To this slight argument we answer , that the default of mens not beleeving and converting , is not through want of any thing in the VVord , which is onely to tell them what God requires of them ; and this the VVord doth fully and sufficiently . If they obey not , it is through want of something in themselves , namely , sanctified abilities in the heart , which as they come not from the VVord , so God is not bound to give them by his Spirit . It sufficeth that God onely command them , if they cannot obey , whose fault is that but their owne ? Gods commands presuppose that strength to obey is or should bee in the creature : if that through sinne be made weake , God is yet just in commanding and punishing . And thus much of this second question , by way of knowledge let us briefly see what use we may make thereof to our practice : it learnes us a threefold lesson ; 1. What our affections are to bee in hearing of the Word , namely , the same that in teachable Schollars towards a most wise Master , or in sicke Patients towards the skilfullest Physitian . We must be content to be ●●ld , and every way submit our selves to the discretion of that our Heavenly Doctor . Wee must remember we have to doe with more than man in this businesse : t is the Holy Ghost that does all in all in this sacred ordinance . When therefore we goe to heare , let us put on all holy , humble , obedient , and tractable affections . A proud , disdainfull , selfe-conceited , contentious minde is un●it for mans instruction , most opposite to the wisedome of Gods teaching , who must needs scorne to be their Master , that thinke themselves to be too good to bee his Schollars . Againe , a malicious , uncleane , worldly , voluptuous heart stands contradictory to the holinesse of this blessed Spirit . Those proud affections hinder us in knowing , these impure lusts in doing our Masters will ; both together , or each alone make the Word utterly unprofitable unto us . 2. What the duety of Ministers is in preaching the Word . This is threefold : one respecting the worke , two the issue of it . For the worke it selfe , the nature and Spirituall quality thereof should teach them faithfulnesse to speake Gods Word as it ought to be spoke : which is opposed as to negligence , and accaused carelessenesse in the handling thereof contrary to the dignity and majesty of it , so on the other side too overmuch diligence & humane curiosity contrary to the simplicity and saving vertue thereof . Not that a man can be too diligent in doing Gods worke , or that it is easie to define precisely what and how farre humane helpes are to bee used in Divinity : but yet this is apparant , a singular fault there is in mens preparations to this worke , who either intend not at all the saving of mens soules , or if they doe , they thinke themselves must doe as much in it as Gods Spirit . Whence else , or to what end should so much of man be mingled with that of God , why so much study to please mens ●ares , why so much care to winne credite to their owne persons ? &c. Sure it cannot but be a thing very admirable to any that will observe it , to heare a man standing as Gods Embassadour , speaking as from his mouth in his Name , to make a solemne praier for assistance of Gods Spirit in his preaching , to blesse his Meditations that he hath put into his heart , to make them effectuall in the hearers , &c. when in the meane time his conscience tells him that in his studied preparations hee sought for nothing lesse than the aide of the Spirit , and his preaching tells us that he publisheth the words not of Gods but of mans wisedome . In the Issue of this worke , there is a double dutie : 1. If it succeed well , Thankefull Humility opposed to Pride ; that when men are converted by his Ministery , hee ascribe all to God , nothing to himselfe , who was but the Saw in the workemans hand , &c. 2. If it succeed ill , Contented Patience opposed to repining Thought ; as , Why should not my Ministery be as effectuall as anothers is ? Let a Minister remember he onely sowes the seede , God must give it a body of his good pleasure : nor is it himselfe , but God whom the people here cast off . He may take comfort and shall have reward for his godly pain●… in the conscionable discharge of his duety , albeit God saw it not good that it should bee so blessed in the effect as 〈◊〉 could desire . 3. This teacheth us how to judge of our ●onversion by the Word preached , namely , by the inward Sanctification of the heart , not by having and frequenting the publicke ordinance . Silly wretches they are that so farre mis●ake themselves and the nature of these things , as to think● the going to Church , the hearing of the Sermon , the remembring and discoursing ●f it , the commending of the Preacher , outward reverence to his Person and Ministery , some kinde of Reformation of maners , wrought out of very shame not to follow such plaine directions as they must needes confesse to be good , and others allow of in opinion and practice , that thinke , I say , these things sufficient arguments of a sound Conversion by the Word . Let us not beguile our selves in a matter of this high consequence , these things are outward , but the effect of the Word is inward also upon the conscience , in the change of the heart and sanctification thereof , with all sacred affections to holinesses . Looke then inwards , and trie how wee are affected in and after the hearing of the Word . Doe we finde an Holy feare to fall upon us when our sinnes are threatned ? are we willing to abide the Surgeons hand upon our tenderest sores , and though it be painfull , yet doe heartily rejoyce in the sharpest strokes , and deepest cuts of the sword of the Spirit , when it pierceth in to the dividing asunder of the Soule and Spirit , marrow and joints , parting us and our best beloved sinne ? Doe our hearts secretly rejoyce with joy unspeakeable and glorious , in hearing those sure and stedfast promises of Mercy and Grace published in the Gospell ? Are our soules brought under the powerfull command of the majesty and authority of the Word captivating all our thoughts to the obedience of Christ , so that no command of a King armed with greatest terrour can lay the like necessity of obedience upon our outward man , as Gods injunctions do upon our consciences ? Hath the Word wrought in us an unfained hatred of that evill which we outwardly forsake , a sincere love of that good which outwardly wee practise ? Can we truely mourne with much bitternesse and anguish , when the Word discovers unto us the infinite corruptions and loathsome uncleannesse of our hearts , so that we wish for nothing more in the world than to bee freed from the sinne that hangs so fast on us , and to be cloathed with perfect holinesse . Finally , doe wee love the Word that hath begotten us , preferring that food of our soules before our appointed bodily food ? If these things be in us we have a witnesse to our soules , that the Word preached hath been unto us not onely in word but also in power , and that the same Spirit which gave it unto the Church , hath made it his most blessed instrument of our effectuall Conversion to God. But if the case stand so with us , that wee know not what these things meane : if to our apprehension there appeare more terror in the angry words of a King , than the most peremptory threatnings of God : if a reproofe of a knowne fault will be rejected by us with contempt and gall : if we sleight the sweetest exhortations , and the Consolations of God seeme a small matter to us : if wee can with a Confident scorne of all Gods counsells hold a resolution to goe on still in our owne courses , let God and his Ministers say what they list : if our Corruptions trouble us not , and of all things in this life we take least notice of the sinfull estate of our soules , or of all pleasures and studies , wee finde least content in hearing , reading , meditating on the Word : These things are infallible Symptomes of Spirituall death that hath seazed on us , and that as yet wee have not so heard the Word , the Voyce of the Sonne of God , as to be made alive by the hearing of it . This tryall is certaine , and this Change that the Word and Spirit worke in our regeneration is very sensible ; if wee be not sensible of it , we may be bold to Censure our selves that as yet wee have it not . To conclude , they only heare the Word as the word of God which finde in it Gods power working Sanctification in their hearts , others heare it only as the word of man , which goes no further than the naturall care and understanding . Where this change of the heart is not , all reformation in the life is but counterfeit and hypocriticall . In the two former Questions wee have examined the pretended sufficiency of Grace universally bestowed on all , whether within or without the Church : and shewed you , that all those gifts which are ordinarily given either to Christians or Heathens , are utterly insufficient for to worke their true Conversion , unlesse there bee a further aide of the speciall grace of the Holy Ghost working on the Soule to the sanctification thereof . Wee are at this time to come unto our third and last Question , whether or no , supposing such grace to be given as is truly sufficient to convert , it be notwithstanding in mans power freely to choose whether he will be converted or not converted by it . The Arminian affirmes that it is so , and that when God directly intends to Convert a man , and for that purpose affords him all gracious helpes needfull to be given on his part , then Man by the liberty of his Will may resist Gods will and worke , so as they shall not worke his Conversion . A desperate error , which whosoever maintaines , it is impossible that Christian Humilitie and thankfulnesse can have any place in that mans heart . Wherefore it behooves us much to be rightly informed in a point of such consequence , wherein it is so easie to become an enemy against the grace of God. The Question then is this , Whether it be in mans power so to resist the grace of God , as finally to hinder his owne Conversion ? In the explication of this Controversie , I shall with Gods helpe proceed in this order , 1. To shew unto you in briefe the Opinion and Errours of our Adversaries in this point . 2. To unfold and confirme that Truth which the orthodox Church defends as touching this matter . 3. To answer such Arguments as are made against it . The Opinion of the Arminians touching the power of Mans free Will in the worke of Conversion , is most fully and freely expressed by that perverse Sectary Iohannes Arnoldi Corvinus , in these words of his so often mentioned in the acts of the late Synod , and which are most worthy to be had in everlasting detestation : [ Positis , saith he , omnibus operationibus gratiae , quibus ad Conversionem in nobis e●●iciendam Deus utitur , manet tamen ipsa Conversio it a in ●ostra Potestate libera , ut possimus non converti , id est , nosmetipsos vel convertere vel non converters ] id est , Suppose all the operations of Grace which God useth to worke conversion in us , bee present , yet Conversion it selfe remaines in that sort free in our power , that wee may be not converted , that is we may convert or not convert our selves . This is plaine dealing without ambiguity and doubling , When God hath done all that is to be done for his part , 't is still on our free choyce whether wee will convert or not . Their explication of this conclusion is as strange as the conclusion it selfe is hereticall . It is thus : there are two operations of Grace precedent to a mans Conversion : 1. Illumination of the Vnderstanding in the cleere knowledge of the Law and Gospell , Sinne and Grace . Which illumination is not , you must thinke , wrought by any immediate worke of the Holy Ghost opening the understanding to discerne of Spirituall things , but by the very plaine evidence of the things themselves , so cleerely declared and represented to the Vnderstanding , that every man having the use of reason a●d judgement , and being attentive in the hearing or reading of the Word , may by the help of his naturall reason , without other Supernaturall light , understand the sense of all things delivered in Scripture needfull to be knowne , beleeved , hoped for , or practised . This is the first worke of Grace upon the Vnderstanding ; the next is in the 2. Renovation of the Affections which are quickened and rectified with new motions towards spirituall things . So that a man not yet converted may truly Sorrow for his offending of God , Bewaile his spirituall death in sinne , be inflamed with the love of the truth , Desire Grace and the Spirit of regeneration , hunger and thirst after righteousnesse and eternall life , truly wish for deliverance out of his sinfull estate , in briefe , offer up to God the Sacrifice of a contrite and broken heart , in Humilitie , in Confession of sinne , in Prayers for mercy , in a Purpose and an Assay of amendment of life . And thus farre the heart or affections may be changed and quickened , when yet a man is not Converted . Now this alteration which is wrought in affections , is , if you will beleeve them , not any immediate effect of the Holy Ghost working this change in them , but the proper cause of it is the Illumination of the understanding , whereupon followes necessarily the stirring up of the affections in their right orderly motions , which formerly were dead and disordered by reason of the darknesse of the minde misguiding them . These two workes goe before mans Conversion , and are wrought in all that heare the Word Vniversally and Irresistably : the plainesse of Divine truth is such , that men though they would cannot avoide the knowledge of it , and the dependance of the affections on the Vnderstanding is such , that their motions must needs bee conformable to the knowledge and apprehensions thereof . When these two effects are wrought in a man , hee is then furnished with sufficient strength to Beleeve and Convert if he will. This power and strength is given him irresistably will he nill hee ; but for the Act of beleeving , that depends wholly on his free will , which after the forenamed illumination of the minde , and motions in the affections , remaines Free to choose or not to choose , to consent or not consent unto the promise of Grace . Which wondrous doctrine they unfold unto us in this manner : The will of man , say they , never had , hath nor can have any other qualitie inherent in it , but only that which is alwayes Essentiall unto it , namely , Liberty , Indifferenti● & indeterminati● ad actus oppositos . Wherefore as in Adam it had no spirituall gifts of Holinesse inherent in it , so it lost none in the fall , nor hath it now any inherent corruption as the other faculties have , nor is it in our regeneration re-indued with any sanctified qualities whatsoever . Only a pure naked Liberty there is in it to choose or refuse any good or evill whatsoever , Spirituall , Morall , or Naturall , after it is once knowne . This Freedome though it bee so Naturall to the will of Man , that Salvâ essentià it cannot be taken away , yet in the exercise thereof the Will depends on the Vnderstanding and Affections . So long as the understanding is darke , and the affections distempered , the Will though it have in it selfe a naturall abilitie to choose that which is good , yet it cannot exercise it by reason of those impediments . Even as the eye hath in it selfe a naturall power to see even in the darke , but yet cannot make use of it , till the object be inlightened . So in the Vnregenerate the Will hath a naturall freedome in it selfe towards all Spirituall good or evill , but it wants the free exercise of this power so long as the Vnderstanding is without Knowledge and the affections are disordered . But as soone as the Vnderstanding is inlightened and the affections reneued , then the Will is restored to the use of her Naturall libertie : So that whereas Life and Death , Good and Evill is now set before her , shee may by her owne free power without any further help from God choose the good if she list , or the evill if she please . And this is that whereon they affirme consists Vivisicatio Voluntatis , the quickening of the Will , which is not the giving of some new power unto it , which it had not before , but only the restoring of it to the free use of that Power which it alwayes had , but could not exercise . Here 's then the summe of their opinion in briefe , When a man unconverted heares the word of the kingdome , hee understands it and is affected with it irresistably and necessarily . By so doing hee hath a power to beleeve given him , that is , His will hath recovered the use of that naturall freedome which it alwaies had , so that now hee stands indifferent , hee may if hee will assent to the promise of grace , he may if he will dissent from it : this Act is absolutely in his owne power to doe or not to do it , and by this Act done he is converted and not till then . This is that leaven of Arminianisme wherewith of late the whole lumpe of sound doctrine hath beene sowred , this is that fretting leprosie which will scarce ever bee healed but in the ruine of those our neighbour Churches wherein the disease first bred . Let us alwaies pray that God wil keep this our Church , & us her Children safe from the danger of this infection . That we may the better avoide it , let us rippe up this swelling ulcer , and wring out the rottennesse and corruption that is gathered together in it : taking a particular view of the severall errors which are like a bed of snakes folded one in another in this dunghill : They are these ; 1. That there is no other illumination of the understanding in divine things , but the ordinary apprehension of the sense and meaning of the Word , wrought in us by the cleere evidence of the things delivered , and the ordinary helpe of the Spirit , perfecting and assisting naturall reason and judgement . For herein they all agree , that although the Gospell could not possibly have been found out by naturall reason , yet being once revealed , it may be fully understood by naturall reason . In so much that he , who is industrious and hath a good judgement , may know all that is needefull to be knowne , without any Supernaturall light infused into his understanding by the Holy Ghost . It seemes these men in their study of Divinity never sought after , nor ever did finde any other helpe besides their owne naturall abilities ; and therefore they thinke other men have no more helpe than themselves had . Wee may probably judge so , by those Hereticall opinions , the immediate off-spring of their naturall reason , wherewith they have now so troubled the quiet of the Christian Church . Had they beene taught of God , and the eyes of their understanding opened to follow the directions of Gods Spirit more than their owne Naturall wisdome : they might have learned to have judged otherwise of themselves and all their opinions too . But how partiall soever their judgements are , wee know the judgement of God to be just and infallible , who knowes us better than wee doe our selves , and He tells us , a That wee are blinde , b that wee are darknesse till wee be made light in the Lord , c that when the Light shineth in darknesse , the darknesse comprehendeth it not , that d the Naturall man cannot perceive the things of the Spirit , for they are foolishnesse unto him , neither can hee know them because they are spiritually discerned . Besides this censure of God upon our naturall ignorance in divine things , wee have the practice of the Saints , acknowledging their naturall disability , and praying for the illumination of the Spirit , which the Arminians scorne . Hence those frequent supplications of the Prophet David , Open mine eyes that I may see the wonders of the Law , O give mee understanding that I may live , Teach mee , O Lord , the way of thy statutes , Make mee to understand the way of thy precepts , with many such like prayers , wherein it were much perversnesse to affirme , that David prayed only for that knowledge of the meaning of the Law , whereto by study and use of his Naturall parts he might possibly attaine . And what shall we say to that prayer of the Apostle Paul which he makes for the Ephesians , [ That God would give them the Spirit of Wisdome and Revelation in the knowledge of Christ , the eyes of their understanding being inlightened , that they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints ] ? Surely an Arminian will hardly say Amen to this Prayer . For to what end is it ? had not Paul preached the Gospell to the Ephesians plainly enough , had not they heard and beleeved it , were they not men of reason and judgement that could understand what Paul meant when he preached or wrote unto them ? what need then to pray yet for the spirit of Wisdome and Revelation , and inlightening their eyes , when things were so revealed as they could not choose but know and see them ? Yes , there was and is still great need we should make this Prayer , now the Gospell is revealed to the Church , yet to pray for the Spirit of Revelation to reveale it to our hearts , and to inlighten the eyes of our minde , not only to understand the literall sense of the Word by the helpe of that Common light of the Spirit which shineth ordinarily in the Church , but to comprehend with all Saints the height , depth and largenesse of Gods love , the riches of his glorious inheritance , the pretiousnesse of the promises of Grace , the power and saving vertue of the Gospell , the rare excellencie and amiablenesse of all divine truth . Which none can doe without the speciall worke of the Holy Ghost , changing the Vnderstanding from Naturall to Spirituall , by an immediat infusion of such a qualitie as inables it to discerne aright of Spirituall things . I conclude this point with one reason more , If to the understanding of spirituall things there bee no other illumination required , but only the cleere evidence of the object plainely represented to the understanding , without any further worke of the Spirit upon the Vnderstanding it selfe , infusing into it a speciall strength to apprehend the things that are proposed to it : then it would be knowne whether these men thinke that our intellective Facultie hath got any hurt and defect by Adams fall , yea or no. It is manifest that they thinke that mans fall hath not brought any defect and weaknesse upon the power of mans understanding , no not in Spiritualib●…s . For , marke it , when Divine things are in a plaine and lively manner declared to the understanding , is there any defect in the facultie that must be first amended by the Spirit , before it can have the perfect knowledge of those things ? No , say they , so therebe the common assistance of the Spirit preserving unto us the right use of reason and judgement , we may , without any supernaturall worke of the Spirit , understand spirituall things when they are plainly expounded unto us . Why then here 's all the difference betweene Adam and Vs , His Vnderstanding was perfect and happy , because he had both the Power to conceive of things hee was yet ignorant of when they should be cleerely revealed to him , and also the Actuall knowledge of wonderfull varietie in all things . Our understanding is imperfect and unhappy , because by our fall wee want the Actuall knowledge of almost all things , especially Spirituall , but yet we still retaine the same power that we had in Adam , to understand any spirituall thing when it is once cleerely discovered unto us . So that according to Arminius schoole , the understanding of man since the Fall is like unto our Eyes in the darke : the eye is well and without blemish needing no cure of any defect in it selfe , yet it sees nought , because the Object is not inlightened ; so soone as light shines on that causing a cleere discovery of it , the eye without further adoe , can easily perceive it But this is yet the very pride and gall of an Hereticall spirit , secretly accusing the whole mystery of Gods revealed wisdome , whether in the booke of nature or of Scripture , as if it were wrapped up in Obscurity and Darknesse . Wee forsooth have eyes and we need not that God should restore unto us the Faculty of Seeing : only wee are in darknesse because things that are to be knowne are in darkenesse , if God will take away obscuritie from them and make them evident to be knowne , there 's no such infirmity in us but wee may know them if wee be attentive . Let us from our hearts detest this odious popish imputation of obscurity laid upon Nature and Scripture , as if the cause of all our ignorance were not now in the weaknesse of our Vnderstanding , but in the darknesse of Gods revealing himselfe to us . And let us detest that opinion which leads us upon this absurdity : and learne we to confesse our blindenesse , to pray that God will give us eyes , and restore our understanding to its first perfection ; else , though the light shine round about us making all things wherein God is to be knowne most appparant and visible , yet wee may still lie in darkenesse and perish in our ignorance . This is their first error touching the Vnderstanding , of which I shall have occasion to speake more in handling the parts of Faith. I now proceed to the second touching the affections , which is this : 2. That even in Divine things the motions of the Affections necessarily follow upon the illumination of the Vnderstanding . So that when the understanding is rightly informed and thoroughly convinced , the affections are presently excited in all motions conformable to the things knowne . It is very strange that men of so deepe learning , should yet professe so much ignorance in the estate of Mans corrupt nature , as to dreame of a Correspondency and dutifull subjection of our Passions unto our Reason , so that when this is rightly taught , they will be truly affected even in Spirituall things . Nothing more could be said of Adam in his innocency , and to affirme this touching Man corrupted is to give the lie to Reason , Authority and all Experience which speake the contrary . The truth is this , as wee are falne out with God , so are we at oddes with our selves : and our affections are not more often mis-led by , our erroneous understanding , than our understanding and right judgement is haled aside by our vitious affections . What man in the world , that knowes himselfe , but will confesse that even in naturalibus and moralibus , much more in spiritualibus he may often say with Medea — Video meliora proboque , Deteriora sequor ? Wherefore we reject this Opinion , that there is no vitious inclination properly inherent in the affections , besides that which is brought upon them per t●n●bras mentis , through the error of the understanding : wee detest this assertion as a fond and false imagination , and we confesse with the Apostle , that even when we know , allow of , consent unto the goodnesse of the Law , and delight in it in part , yet then wee cannot alwayes doe what we would , but through the Law of Sinne in our corrupt wills and affections , are led captive to disobedience . Their third error is this : 3. That the affections may be , excitati , stirred up and quickened with true love of goodnesse and hatred of evill , before such time as a man be converted . The Arminians are wonderfull obscure in explicating unto us their new invented opinion concerning the Excitation of the Affections , which they make the second worke of Grace preceding mans true Conversion . They tell us not in plaine termes what affections they meane , nor yet what kinde of Excitation and Vivification it is they would have . Wherefore we are more particularly to enquire of both . For Affections or Passions in man they are of two sorts : 1. Sensuall belonging to the Sensitive Appetite , and directed by the phantasie : these are common to brute beasts with us , and arise from one like temper and constitution in both . The object of these is all Naturall good or evill . 2. Rationall , appertaining to the reasonable Appetite or Will , and guided by the Vnderstanding . These are proper to man , and they have their originall from the substance of the reasonable soule , in which they alwaies remaine , not onely when it is in the body , but even when t is severed from it . For feare , hope , love , hatred , joy , griefe , &c. are in the damned and blessed Spirits as well as living men . The object of these properly humane passions , is all Morall and Spirituall good or evill . I neede not among so many learned , Artists stand curiously upon the distinction of these two sorts of passions in man : the identitie of names in both sorts hath caused some confusion ; but in reason the diversity of their nature is evident . Wherefore I goe on to see what is meant by Excitation or Stirring up of the affections : whereby we can understand nothing else , but their right and orderly motions about their proper objects . As in the particulars , Sensuall passions are then duely excited when they are moved about any Naturall good or evill , according to the instinct of Nature in brute beasts , and according to the same instinct of Nature in man , but guided and moderated by right reason . Reasonable Affections are then duely stirred up , when their motions about all Spirituall and Morall good or evill , are conformable to the quality of the object affected , and to the rules of a rightly informed understanding . Let us now see what affections they bee that grace workes upon , and how they are excited before men are converted . For Sensuall affections tending to a meer Naturall good or evill , albeit it bee most true , that Grace sanctifying us throughout hath a singular work upon them too , in moderating the excesse , and repressing the distempered motions of such passions as arise from our Naturall or Personall temper , as of choler , lust , &c. yet we will not be so uncharitable , as to thinke our adversaries meane these affections in this businesse : For 1. It is a strange fancy , to thinke that grace should begin to rectifie the inferiour , faculties in a man , before it have put in order the superiour , to rectifie the sensitive appetite , and leave the will disordered . God is no such preposterous Physitian , who , cùm capiti mederi debeat , cur●t reduviam , when the head is sicke applies a plaister to the ●ingers ends . 2. Againe , what singular preparation to Faith is it , that our naturall affections be well qualified in their motions about naturall and bodily things ? I confesse t is good they should be so , but what speciall vertue hath that to procure unto mans will a free exercise of its liberty in Heavenly or Spirituall things ? as the Arminians affirme the excitation of the affections doth . Vnlesse we should goe further , and make Spirituall things the object of the Sensitive Appetite , which were to elevate it farre above its naturall power , and is an absurdity too grosse to be imagined by any learned man. Wherefore it must bee that other sort of affections which we call Rationall and Humane , whose object is vertue or vice , all Spirituall and Morall good or evill . Of these then wee are to enquire how in an Vnconverted person they are stirred up in their motions about such objects as are Spiritually good or evill . The Arminians give a very large allowance of grace to an Vnregenerate man , and they tell us , that Besides the knowledge of sinne , a sorrow for it in regard of punishment , a feare of Gods wrath , a desire to be free from it , ( all which we confesse may be in a man Vnregenerate ) besides these , there are , say they , in such a one , a deploring of his Spirituall death in sin and utter impotency to doe any good , a griefe for the offending of the divine Majesty , a desire of Grace and the Spirit of regeneration to be given him , a hungring and thirsting after Righteousnesse and Life , a love of Goodnesse and hatred of evill , Humility , Prayer , and Confession of sinnes , an inward purpose of heart to set upon a reformation of life , in briefe , an Vnregenerate man may offer to God the sacrifice of a contrite and broken heart , yea God may give a man a new heart , and yet he not be converted till afterward , as some of them affirme , shamefully abusing that place , Ier. 24. 7. Yee will wonder what maner of thing these men make the Conversion of a sinner to bee , who ascribe so many things to a man unconverted , as they can hardly tell what more to attribute unto him after his Conversion . But to make short , let us aske them touching this change of the heart and affections in a man unregenerate , whether these Stirrings of his affections moving him towards Grace and Godlinesse be true or counterfeit . If these motions be indeed true and right , so that an unconverted man doe truely sorrow for his sinnefull state , truely grieve for Gods displeasure , truely desire the grace of regeneration , heartily thirst after righteousnesse , unfainedly love the truth , if he be truely humble , can pray , confesse sinne , purpose amendment , and all this truly without hypocrisie , then wee desire to bee resolved in these doubts : 1. What can be done by a man after his Conversion , more than he can doe in these things before he be converted ? At all times he can but doe them truely , that is , spiritually : and this he may doe as well before as after Conversion . 2. Whether it be not admirable and unconceivable to any mans understanding , how the affections can bee thus moved , and yet the will remaine untouched . For whereas they say that a sinner may out of true sense and sorrow for sinne , truely desire grace and freedome by Christ , before such time as his will doth assent to the promise of Mercy , it is most strange , how t is possible that a man should heartily and unfainedly desire the benefite of the Promise of grace in Christ , and yet at the same time not assent and embrace the promise offered unto him . T is as if we should say a man may Desire a thing and yet not Will it : when as to desire is nothing but an action of the will. And the very same is true of all the affections , that they are but divers Motions of the Will about divers objects , ( as the irrationall passions are of the Sensitive Appetite ) and therefore to make such separation betweene the Will and the Affections in the reasonable soule , as that the Affections should be Excited and yet the Will not moved , is , to speak favourably , a very unlearned imagination . 3. Whether that argument used to comfort distressed consciences , namely , That he who truly desires grace , hath true grace , whether I say this argument of Consolation used by the skilfullest Divines and accounted hitherto unanswerable by men or divells , be not now by this doctrine utterly made of no worth , if this of Arminius his followers be to be allowed , that a man may unfainedly desire to bee good and to be regenerate , and yet be unconverted and so without all true goodnesse as yet . But that assertion of our Divines , [ That the true desire of grace , is from true grace , and a part of true grace ] shall stand fast as founded on Scripture and sound Reason , when all Arminianisme shall lie in the dust . If these Motions in an unregenerate man bee not True , but False & Counterfeit , then have they made much adoe to little purpose , preparing a man to that Faith and Conversion which is true , by counterfeit and hypocriticall meanes . But they will say that these desires and affections though they are not Spirituall , yet in their kinde they are true and not counterfeit , because they are true Morall or Naturall desires . To which I answer , that the rule to judge of the truth of our desires is this , Wee must compare our affections with the Nature of those things that wee doe affect : if our affections towards them be such as the Quality of the things themselves require , then are they right and good : if not , they are false and evill : as to make it plaine by an instance or two ; When a husband loves his wife but only as his whoore to satisfie his lust , this love though it may be very ●ervent and not dissembled , yet t is a false love because it is not Matrimoniall agreeable to the qualitie of a Wife the object thereof . When Balaam desired the death of the righteous , no question but hee spake as he thought without dissembling , but yet this his desire was false , because he desired it not according to the true nature thereof , as it requires a sanctified life to bring us to a happy end ; which Balaam would none of . When a Turke hopes for heaven that there hee may live in carnall pleasures , according to Mahomets beastly ●aw , 't is true that hee hopes , but 't is false that he hopes truly , because he mistakes the qualitie of Heavenly joyes which are spirituall not carnall . So in like manner ( generally ) when Spirituall things are affected spiritually in such a manner as is conformable to their nature and qualitie , then are our affections rightly and well moved towards them , as to love goodnesse because it is of God , to hate sinne because 't is contrary to the holinesse of Gods nature and law , to desire grace , to the end that it may correct the corruption of nature , to wish for heaven , that we may have communion with God in the beholding of his glory and our constant worshipping of him . These affections are true , but they are such as never arise in the heart of man till it be purified and made Holy by the Spirit of Grace . But on the contrary , when Spirituall things are affected only as things that are Naturally or Morally good or evill , such affections are false and of no worth : as if a man desire grace because t is a commendable qualitie , or redemption , because t is good to be free from miserie , or heaven , because t is a pleasant thing to be at ease : such affections are as farre from truth , as the eye is from right seeing , when it mistakes greene for yellow , or a man for a post . And such , in a man unconverted , are all his Affections about Spirituall things . Wherefore when they tell us of a true Love of goodnesse , a true Hatred of evill , &c. in a man unregenerate , they speake strange paradoxes against reason and Scripture , affirming that they who have not the Spirit , are naturall men , Iud. ver . 19. and that the Naturall man perceiveth not the things of the Spirit , and cannot Spiritually discerne , and therefore not Spiritually desire them , 1 Cor. 3. and againe , that whatsoever is borne of the flesh is flesh ; Ioh. 3. 6. Albeit therefore we denie not but that there are ordinarily many Preparations whereby God brings a man to grace , and that the Word workes many effects , both upon the Heart and lives of men even whilest they are as yet destitute of true Grace : yet as for those affections which our Adversaries place in m●n unregenerate , we affirme that they are not antecedents but consequents and parts of true Conversion . For can hee that is dead in sinne bewaile his Spirituall death ? Can he that is in the flesh , and so an enemie to God , yet greve for displeasing of him ? Can he truly desire the Spirit of regeneration , that is of the c world and cannot receive the Spirit because it seeth him not neither knoweth him ? Can a man thirst after righteousnesse and yet not be d blessed nor satisfied ? Can a man hate evill , who yet e loves not the Lord ? Can hee love God that is f not borne of him ? Can he be humble that hath not the sanctifying Spirit , one g fruite whereof is meeknesse and humblenesse of minde ? May a true prayer be made without the helpe of the Holy h Ghost ? Will there ever be a true Confession in the mouth when there is not Faith and Repentance in the heart ? How can that heart be a new heart , a contrite and broken heart sensible of sinne , which is not yet changed out of stone into flesh ? Can hee have a full purpose of heart to i amend his life and cleave unto the Lord , whose heart is not yet touched with sanctifying Grace ? Whatsoever shadow of these things may appeare in an unregenerate man , it is certaine none can be done in truth but by those only in whom the Holy Ghost hath begun the worke of true Sanctification . I might stand upon the further proofe of every particular were it needfull : but I passe on to their fourth Error , which is concerning mans Will : 4. That the Will of man is not capable of any Habituall qualities inherent in it , whether of grace or corruption . Only a meere liberty it hath to Will or Nill any thing , and besides this liberty there never was , is , nor can be in it any other quality . Whence it followes , that the Will is not to be termed good or evill from any inward disposition of it selfe , but onely from the actions of it according as it is lead or mis-led by the light or darkenesse of the understanding , and by the rectitude or depravation of the affections . Of all the issues of Arminius braines this is one of the most deformed , that the Will of man hath not in it eyther grace or corruption , any vertuous or vitious inclination of it selfe ; a bare liberty to choose or refuse , that it hath , and nothing else . Against which strange noveltie we have to oppose these reasons : 1. The Image of God consisting in righteousnesse and holinesse was in every part of mans soule ; and therefore in the Will as well as the Vnderstanding . And if so , then besides the liberty of the Will , there was in it a righteous and holy inclination towards God and Goodnesse in the first creation of it . Which Habituall disposition to goodnesse is corrupted , and a perverse inclination to evill come in place thereof . If they deny that righteousnesse and holinesse is in the whole soule , it will trouble them much to tell unto what part it must be restrained . 2. The constant tenour of Scriptures ascribes unto mans Heart corruption and grace , as much , nay more than to any other part of man. That the Heart of man is the root of all evill workes , out of it come evill thoughts , murders , adulteries , and such other things as defile a man , Mat. 15. 18 , 19. That the Heart is deceitfull and wicked above all things , Ier. 17. 9. That in regeneration the Heart must bee renued , made cleane , softened , of stony made fleshy , That the Heart is the seate of all Spirituall gifts , as Vprightnesse , Purity , Goodnesse and Honesty , Faith , Lowlinesse , and many more , spoken of in every chapter of the Bible almost . In which places by the Heart to understand our Sensuall and brutish affections , were most absurd . And if as it is , the Soule of man be there meant , it cannot be but a nice subtilty beyond the intention of Scriptures to exclude the Will from having any part in that good or evill which is attributed to the Heart : as if by the Heart were meant only the understanding part of the Soule . 3. Wee preferre the uniforme judgement of all the learned hitherto , above the opinion of one Armini●● and his followers ; who , as they make the Vnderstanding the seate of all speculative Habits , so for all practicall Habits , whether Morall or Theologicall they place them in the Will. With whom agreeably to Scripture and sound reason , we maintaine that there was in Adams will , besides the liberty thereof , an Habituall holy inclination to all that was good , though with a possibility of embracing evill ; again , there is in our wills since the Fall , besides some kind of liberty , an Habituall vitious quality making them averse and froward in choosing the good , prone and inclinable to embrace the ●vill , so that man now doth naturally drinke iniquity like water , Iob 15 , 16. and make a pastime of doing evill , Prov. 2. 14. And therefore as Adams will was truly good , not onely in the actions but in the inward qualities thereof : so our will is truely and properly corrupt , not onely in its evill actions , but also the inward vitious disposition thereof . This is the fourth errour , the fifth is but a consectary of the former ; namely , 5. That the wll of a man Vnregenerate hath a naturall freedome to choose any Spirituall good thing as soone as it is made knowne vnto him . For , say they , the Will of man hath no other property but onely liberty : when man fell and lost other good qualities , his will had no hurt , but retained its liberty perfect and entire . So that an Vnregenerate man after once hee knowes any Spirituall good thing offered unto him , hath naturally as much freedome of will to embrace it , even as Adam had in his Innocency , or as any man can have after his Conversion . But this opinion falls to the ground with the former upon which it is built , presupposing that there is no vitious quality in the will drawing it to evill . But we know that to be false , and therefore we confesse , that untill such time as God doe heale that disease and replant in our wills their primitive integrity , they are utterly dead in sinne , captives and bond-slaves of corruption . So that however they have some liberty in Naturall , Civill , or Externall Spirituall things : yet in regard of true Grace and Holinesse they have no liberty at all to will and choose that , but are wholly enthralled unto sinne ; according to that of the Apostle , Rom. 6 20. When yee were the servants of sinne , yee were free from righteousnesse : and , Rom. 8. 7. The carnall minde is enmity against God ; for it is not subject to the Law of God , neither indeede can bee . Doe they not then manifestly give the Scripture the lie , that affirme a man in the state of unregeneration ( who , without doubt , is , if any be , a servant of sinne , and carnally minded ) is notwithstanding free unto righteousnesse , and may be even of his owne naturall power subject to the Law of God , commanding him faith and obedience ? There are yet other errors : the sixth therefore is this , 6. That mans Conversion begins in the Act of Beleeving , not in the Habit of Faith infused . I have heretofore touched upon this point in shewing the falshood of that assertion of theirs , That Conversion begins in some worke that we do , not in a worke that God first doth . Here you are further to note whereto tends this opinion , and that is , to establish their other opinion of Falling away from grace . For seeing Conversion is nothing but the Act of Beleeving , & this Act is freely in our power , as not to do it at first , so when it is once done , not to repeat it often for the continuance of our Conversion , it follows thence that as it was in our power not to become Converts by not doing that Act , so being Converted , t is in our power to relapse by not continuing to doe it . For which purpose they deny that there is any such thing as the grace of Faith infused into the heart ; yea , that there is any constant habit of Faith at all , and that a man is not termed a Beleever from the Habit , but from the Acts of Faith , which being transient and vanishing , Faith ceaseth when they cease . So that belike when a godly man is asleepe he hath no faith , when Noah and all his Family were asleepe in the Arke , then Faith ceased in the Church ; and seeing by faith we please God , men asleepe or dying in a Lethargy doe not please God. T is wonder but these men will deny all other Habits too : and say that David had no skill in Musicke , but that his right hand had forgot her cunning as soone as he had layd his Harpe aside . They may aswell denie the one as the other , both are alike ridiculous . There is yet one Error more , and that is this ; 7. That mans Conversion is properly nothing but the Act of Beleeving the Promise of Grace . This restraint of our Conversion unto so narrow a compasse , as first to bring it from the Habit of Faith , to the Act of Beleeving , and then to appropriate it to that Act without so much as once mentioning any other graces : this narrow conceit touching our Conversion is that which hath filled the writings of many learned about this point with much darknesse and confusion . They so speake and write of Conversion as if it began in that one and only Action of mans will Consenting to the promise of mercy in Christ. But this is without all ground . To convert is not only to beleeve , but to repent , to love God and our Neighbour , to abstaine from every evill way , to practise all duties of Piety and Goodnesse : these acts are as proper and immediat parts of true Conversion , as Faith. Nor doth the Scripture so much as intimate any such limitation , as to appropriate our Conversion to the Act of Faith : nay , t is manifest that the Scriptures when they speake of man● Turning unto God , doe joyne repentance and other godly Acts together with Faith : as appeares by that solemne invitation of men unto God [ Repent and beleeve th● Gospell ] so often used in the New Testament . Let us now for conclusion at this time lay all these errors together , and see what is the finall upshot of this Opinion : all things being reckoned , t is this , That in a man unregenerate there is naturally very little or no Corruption , and unto his Regeneration there is required little or no Grace . That I be not thought to slander them , both will appeare unto you to be true , thus , First that they annihilate and overthrow the Grace of God ; for whereas the Vnderstanding , Will and Affections are in our Conversion chiefly to bee respected , it is manifest that by their doctrine , Grace hath no worke upon any of these . Not upon the Vnderstanding to inlighten it , for , say they , that 's done by the cleere Evidence of the things that are to be understood . Not upon the Affections to rectifie their motions ; for , say they , the affections follow the understanding , and are presently in order as soone as that is informed . Lastly , not upon the Will to incline that to embrace the Promise : for that , say they , is left absolutely to its owne Liberty , and of it selfe it may consent or dissent . Where then is any worke left for Grace ? unlesse that glorious Grace of God in bringing a Sinner unto himselfe , so much magnified in Scripture and by all men , be now at last nothing but only the Revelation of the Gospell unto mankinde . Which we confesse is a great grace , but yet without another that 's greater , is not sufficient to Conuert a sinner . Thus Grace is excluded . Let 's see what they thinke of mans inherent Corruption . This they also extenuate , and tell us that we are not so weake nor wicked as wee have beene alwayes thought to be . For why ? our understanding needs not any supernaturall restoring of decayed sight ; if divine things be plainely set forth to view we can see well enough . Our affections are not of themselves vitiously disposed , but only through the error of the minde ; correct that , and all is amended . Finally our Wills have not rebellious inclination in them , but they can of themselves without further helpe choose that which is good . So that if Arminius bee not deceived in his , wee may now change our opinion of ourselves , and thinke that we are at least something . But what then is become of that Sinne that dwelleth in us , of that Vniversall Corruption and Disorder of our whole nature , so much spoken of , so much complained of ? Is it vanished ? T is not so well ; but these men have vanished away in their imaginations , and have disputed so long of Gods Grace and mans Corruption , till in conclusion they have lost both , and are become wilfully ignorant of the one , and malitious enemies to the other . Hitherto the Explication of their Opinion , their Errors , and the generall issue of them : Wee are now in the next place to unfold and confirme that truth which is to bee maintained touching this question , viz. Whether it be in Mans power so to resist the grace of God , as finally to hinder his owne Conversion . Wee maintaine the Negative , that where God purposes to save , no power of man can destroy . The truth hereof will plainely appeare unto us , if wee shall consider distinctly how a man may hinder the Worke of Grace . 1. In the Antecedents and Preparatory meanes to his Conversion . 2. In his Conversion it selfe . For the Antecedent preparations to bring men unto Conversion , they are either Outward ; namely , The Observation of the externall parts of Gods worship , as frequenting the Word preached , Prayers , Sacraments , keeping of the Sabbaoth , attention and industry in the hearing , reading , and meditation of the Word : or Inward the effects of the ordinary grace of God in the use of those meanes , as , 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice . 2. Touch of Conscience in the sense of sinne arising from a cleere discovery and conviction of a mans forlorne estate . 3. A Feare and horror of Gods punishing vengeance , joyned with a naturall griefe of heart that hee is brought into so much unavoydable misery . 4. A thought and wish for freedome by some meanes or other . 5. Some slight hope of helpe from the promise of grace so generally made as none seeme to bee excluded , upon the apprehension whereof some kinde of joy will also arise in the heart . All which together may cause some kinde of reformation of life in doing of many things gladly , and a not unwilling abstinence from others . Touching these preparations unto Conversion , you are to note these three positions . 1. That they are in themselves good and necessary . This is to bee observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation , that according to our Doctrine , * Zelus omnis , cura & sludium ad obtinendam salutem adhibitum ante ipsam Fidem & Spiritum renovationis vanum est atque irritum , quinimo noxium magis homini quam utile & fructuosum . Which assertion were most dangerous , because it opens a wide gappe to let in all profane contempt of the exercises of Religion : man having hereby a good excuse for the neglect of all dueties of Piety , because all their care and diligence in the use of them were not onely to no purpose but to an ill purpose , untill such time as they were truely converted . But this is a slander ; our Divines teach no discouraging Doctrine to blunt the edge of mens good desires , and to beat them off from all religious endeavours . No , they presse upon men ever whilst they are unconverted , the necessity and profitablenesse of all those forementioned preparations : in regard , 1. Of the nature of the things themselves which are good , and our very necessary obedience to doe them , being strictly injoyned by the commandement of God. 2. Of the event that followes upon them according to Gods promise and his ordinary proceeding in the worke of grace : which is such that he bestowes not his grace ordinarily but upon those that conforme themselves to the doing of those things . Neverthelesse our Divines teach this also , which is true and warrantable : 1. That all these preparations are no Efficient causes to produce grace of Conversion in the heart , however they prepare a man to bee the fitter to receive it . And therefore where God is not pleased to afford his Sanctifying Spirit , they prove vaine and fruitlesse . 2. That how good and necessary soever these preparatory works are , yet the doing of them is unto a man unregenerate an occasion of sinning . And so in the consequent , to him they may prove harmfull . As for example : When an unsanctified man heares the Word , Praies , performes any duety in Gods worship or in a Christian life , in the doing of these things hee alwaies commits some sin or other : because he wants a pure Heart , a good Conscience , and Faith unfained , without which hee cannot but err● in fulfilling Gods commandements . But then will some say , if it be so , that the doing of every good duety is unto such a one an occasion of sinning , hee ought not then to doe it , because he is bound to avoide all things wherein he shall certainely sinne . To which I answer , that the inference were good if this avoiding the occasion of one sinne , did not draw him upon another sinne that were worse . But here see what a snare sinne hath laide to entrap a wicked man , which way soever he turnes , he falls , & is taken : if he heare the Word , he sins because he mingles it not with Faith : if he hears not the Word , he sins , because he turnes away his eare from hearing the Law : if he pray hee sins , because he praies not in Faith ; if he pray not hee sins and is accursed , because hee calls not upon the Name of the Lord. What shall he doe then ? I answer , hee must doe his duety what God commandeth , though hee cannot choose but commit a sinne in doing of it , by reason of his corruption and infirmity . Of two sins , whereupon not God , but Himselfe hath put himselfe inevitably to commit one of them : Hee must choose the least , rather sinning in the maner in not doing of it so well as he should , than ●ailing in the matter , and quite neglecting the duety it selfe . For this is certaine , when God commands a duety absolutely to be done , it is a greater sin not to doe it at all , than to doe it amisse : because , our disobedience is Totall in not doing , but onely Partiall in doing it otherwise than we ought . As for a man wilfully to refuse to heare the Word , is a fouler fault , than to heare it with a forgetfull and disobedient heart , though this be a foule fault too ; but yet there is more hope of the latter than the former . Wherefore we may not pretend our infirmity as a just excuse for the neglect of our duety : I cannot doe it well , therefore I will not doe it at all , is no good collection , unlesse I may be blamelesse in my omission of it ; which here I cannot be . Ministers then are to urge upon all men indifferently the necessity of all Christian endeavours tending to their Conversion ; and hearers are not to balke Gods commands upon pretences of their owne sinfull disabilities : God must bee obeyed as farre as we can goe ; if we sin , t is our fault besides the intention of the commandement . And who knowes whether our diligence in doing something , may not be more beneficiall to us , than our sinning in many things may prove hurtfull ? whilst God bestowes grace upon us in the use of those ordinances whereto in some sort we conforme our selves , though with much sinfulnesse and infirmity . This of our first position : the second is this , 2. That the Reprobate unregenerate , in whom these preparations to grace are wrought , may and doe wilfully neglect them , thereby procuring their finall obduration in sin . The third is this , 3. That the Elect unregenerate may and doe for a time resist these preparations to Conversion , thereby deserving this finall obduration ; but God by his speciall grace continues these beginnings unto their perfect Conversion . I will handle both these positions together , containing the maner how farre , and by whom those meanes and preparations to Conversion may be resisted and made fruitlesse . We affirme then that it is in the power of every unregenerate man , whether Elect or Reprobate , to neglect and oppose those gracious meanes whereby God calleth them unto Conversion . This is apparant , whether we respect the outward or inward meanes of Conversion . For the outward in all Gods holy Ordinances , they may every one of them be neglected . Men have the command over their bodies to move them as they please , and they may sit at home or travell abroad without worldly or wicked imployments , when they should be at Church ; they may stop their eares , talke with a companion , reade some booke that pleaseth them , while the Minister is in speaking : they may set their thoughts aworke in their Chests , in the Stewes , in their Storehouses , any where but where their bodyes are , about any thing save the Sermon : they may avoide the often use of the Sacrament , and make such shift as not to appeare before the Lord scarce once a yeare : men may choose whether they will sleepe or pray , fast or surfet of fulnesse , reade and study Gods word , or mans writings . Againe , for the inward workes of grace , all unregenerate men oppose the light of their knowledge , resist the checkes of conscience by presumptuous sinnes , strive to blot out the sense of sinne , and to cast off the feare of the Almighties punishment ; they may stupifie all such motions of affections as tend to goodnesse , by diverting them upon vaine delights . These things , and more , they may doe , yea , and they doe also , though some more , some lesse . For it is most certaine , that no man thus ordinarily called unto grace , by these meanes , was ever so dutifully obedient to the voyce of Gods calling , as to yeeld presently without striving and much opposition . No , let the best man living , who hath well observed himselfe before and after his sound conversion , bee brought to answer in this case , and he will confesse , that in all those meanes whereby God fairely woed him to convert unto him , hee alwaies was strangely perverse , carelesse , scornfull and froward in every motion of grace : till Gods spirit had thoroughly wrought upon his heart . Wherefore wee affirme , that Every one whatsoever doth carry himselfe so stubbornely against this Preparatory grace of his conversion , as that he deserves thereby to be forsaken of God and left to finall imp●nitency . Nor can that bee the cause why God converts this man and not another , * quia hic novam opponit contumaciam , ●ll● non opponit , as the Arminians falsly affirme : for all are contumacious and rebellious against this grace of their vocation : but the reason is because when both rebell , God justly forsakes one in his rebellion , and most mereifully followes the other with fresh supply of more powerfull grace till he have healed his rebellion , and caused him to returne . Thus then both the Elect and Reprobate resist : but the Elect for a time , the Reprobate finally . The difference is from God. The Reprobate neglect and cast off him : * wherefore in justice he neglects and casts off them , leaving them to follow their owne wills , and the counsells of their reprobate minde . Being so forsaken , their hearts become as hard as the ●●ather milstone , their consciences scared , their affections dead : all sense of grace or sinne worne out of the soule , and ●…all obstinacy against God fixed therein . And in this sense we grant there may bee a ●…all resistency against Grace , namely in the reprobate opposing and wilfully neglecting all those outward meanes of Grace , all those inward workes of grace whereby they were invited and prepared to Conversion . Of this rebellion doe the Scriptures in every place complaine and accuse the ungodly , that [ when a God bids them walke in the good way , they say , They will not walke therein ; when hee bids them harken to the sound of the Trumpet , they say , We will not barken ] that , [ they b say unto God , Depart from 〈◊〉 wee desire not the knowledge of thy wayes ] that [ c God stretcheth forth his hands all the day long to a rebellio●s and gainesaying people ] that [ hee d calleth and they refuse ] that e [ they have eyes to see and will not see , eares to heare and heare not ] that [ they f resist the Holy Ghost ] that g [ they Rebell and vexe his Holy Spirit ] that [ Christ h would have gathered Ierusalem but shee woulld not ] that [ hee i preached unto the Iewes to the end they might bee saved , but they would not come unto him that they might have life . ] with a thousand the like testimonies k setting forth the stubbornnesse and hardnesse of mens hearts in rejecting this grace of God offered to them , and despising the riches of his goodnesse that should lead them unto repentance . All which places noting out unto us a s●all resistency , are to be understood not of that Speciall grace whereby God intends to worke mans Conversion , as our Adversaries pervert them , but of that common grace in the ordinary Antecedents of mans Conversion whereby God calleth all unto himselfe . Of which grace wee confesse that it a may bee received in vaine , that b this talent may be hidden in the ground and become unprofitable : as Scriptures together with lamentable experience testifie in three c parts of ●oure that heare the Word unprofitably , in those temporary outside seeming Christians , who d after illumination in the truth and much affection to goodnesse , quite fallaway : and e after they have knowne the way of righteousnesse turne away from the holy Commandement given unto them . So that by this fault , all comes utterly to naught , and they perish ●…ally in their naturall corruption . But now the Elect albeit they are also disobedient and froward at the first , yet God forsakes them not , but in mercie goes on to perfect the worke that hee hath begun , till Grace g●ts the victory over their Corruption Till that their outward fashionable s●vice of God bee turned into true spirituall worship , their knowledge made effectuall to all holy practice , their consciences sprinkled with the blood of Christ and freed from legall terrours , their worldly sorrow turnd into godly griefe , their slight wishes and hope of mercy , changed into zealous prayers for , and firme beliefe of Pardon , their partiall and halting reformation of life , turned into perfect and sincere obedience . And thus farre of the ordinary preparations to Grace , and how farre they are resisted : I come in the next place to our Conversion it selfe . Which is to bee considered two wayes . 1. In actu primo , as it is the worke of Gods Spirit on us , renuing our corrupt nature , healing all vitions , infusing all vertuous inclinations into each faculty ; by which Habituall infused qualities they are disposed to all Spirituall and Holy actions . This is the worke of God by his preventing grace . 2. In actu sicundo , as it is our worke converting our selves to God in all holy operations of Faith , Love , and godly Obedience , which Acts we doe by the help of Gods subsequent and assisting Grace . Of Conversion in both senses we are to enquire , how farre it may bee resisted and hindered : touching the first , namely , our Habituall Conversion in the infusion of all gracious habits , this conclusion is to be defended . That in our first Conversion or Sanctification wee are meerely Passive , and cannot by any Act of ours eyther worke it our selves , or binder Gods working of it . This is apparant by the Scriptures , which testifie unto us what our state is before Conversion , what the worke of God is in our Conversion : namely , That wee are dead in sins , Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blinde , and very darkenesse in regard of Spirituall knowledge , Rev. 3. 18. Ephes. 4. 17. & 5. 8. Matth. 6. 23. Luc. 4. 18. Iohn 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony , destitute of all sense and motions of goodnesse , Ezek. 36. 26. & 11. 19. Againe , that Gods worke in our Conversion is a raising from the dead , Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. Iohn 5. 21. 25. A restoring of sight to the blinde , Luc. 4. 18. A new generation and birth of a man , Ioh. 1. 13. Ioh. 3. 3. Another creation of him , Ephes. 2 10. Psal. 51. 12. 2. Cor. 5. 17. Gal. 6. 15. The giving of a new heart of flesh , and taking away of the old stony heart , Ezek. 11. 19. Out of which and many the like places , wee conclude , that a man can doe no more in the effecting or hindering of his first Conversion , than the Matter can do in regard of the Forme , to receive or reject it , no more than Adams body could resist the entrance of the soule into it , or Lazarus carkasse and the dead bones in Ezekiel could refuse the spirit of life's comming into them , no more than an infant can hinder its owne conception and birth , or the world the creation of it selfe , no more than the bodies of those sick persons whom Christ cured by his word , could hinder the restitution of health when Christ commanded them to be whole , or the eyes of the blinde could nill the restoring of their sight , or the aire that is darke can refuse to bee illightned : in briefe , a mans heart can no more hinder the worke of Gods grace in changing it out of stone into flesh , than the body of Lots wife could resist the force of his power in turning it out of flesh into a pillar of salt . Against this Doctrine of mans Passivenesse in his first Conversion , our adversaries object many things , qualifying the rigour of those censures the Scriptures give touching our utter disability , eluding their force by many subtile shifts , all devised onely to this purpose , that our Conversion may not be thought to be altogether of grace , but shared betweene the grace of God , and some power of our owne To alledge and answer every cavill were a businesse of more length than difficulty : unto them all in generall I answer , That hee that takes a mans judgement touching mans abilities , he followes the sentence of a blinde corrupt Iudge , and that in his owne cause . It is the Lord that judgeth us , and it becommeth us to submit to his censure , not to extoll our selves when hee abaseth us , lest wee bee found lyers like those hypocriticall Laodiceans , boasting that we are rich and increased with goods , and have need of nothing when in the meane God knowes though wee know not , how that we are wretched , and miserable , and poore , and blinde , and naked , standing in neede of all things . Wherefore let this truth alwaies stand firme , that as no man can prepare himselfe by any strength of his owne effectually to worke his Sanctification , either alone by himselfe , or as a coworker with the Spirit of grace , so no man can hinder the worke of Gods Spirit when hee intends to bestow this first grace of Sanctification upon a sinner . This of Habituall Conversion in the internall renovation of all the faculties , which cannot be resisted or hindered : in the next place we are to consider of Conversion as it is our act , consisting in the operations and exercises of all gracious habites infused , as when we actually beleeue , repent , and doe other good workes . This Active Conversion is nothing but the practice of Sanctification , when being made holy and good , wee doe good and holy workes , as a man after he is raised from death , or restored to health , performes the actions of a living , of a healthy man. For that similitude of S. Austins is certaine , Non ideo currit rota , ut sit rotunda , &c. as a wheele runs not that it may be round , but because it is round ; so the will beleeves not that it may be regenerate , but because it is regenerate . And therefore that is an errour of the coursest bran , when our adversaries make the act of Beleeving to go before our Sanctification : whereas nothing is more certain than this , that all holy actions whether of Faith or any other grace come from that common root of holinesse infused into our soules . Now then touching these actions proceeding from grace inherent the question is , how farre they are in mans power to refuse the doing of them : and the question may bee laid generally touching all good workes inward or outward , thus : Whether or no that man who is truely sanctified may refuse to doe any good and holy worke at all ; for if any one be in his power to refuse it , all may be in his power by the same reason . But yet because Faith is a principall grace , and all the dispute is touching the act thereof , we may restraine the question unto it , though whatever can bee spoken of mans power about the action of Faith is appliable to all other gracious actions whatsoever . The question therefore is thus , Whether after that a man is once sanctified and regenerate , it be in the freedom of his will to choose whether he will actually beleeve and assent to the Promise , or not ? For the explication of this point , How farre every good action is in a godly mans power to doe or leave it undone : you are to note that there is a double beginning or Cause of every gracious action in a man regenerate . 1. The spirit of God by his exciting and Cooperating grace , 2. Man himselfe renued and sanctified in all his faculties . The former is termed Principium à quo , the latter Principium quod : man worketh , but hee must be moved thereto and assisted by the Spirit of grace : both together concurre to the producing of every holy action . I say both together : for although man in his first conversion was meerely passive , Gods spirit working all without mans helpe : yet Man in performance of any holy act is not meerely Active , able to doe all of himselfe without Gods helpe . No , he is partly Passive , partly Active : Passive as hee stands in need of Gods grace to stirre up , guide , and strengthen the endevour of each faculty in the doing of good : Active in as much as being thus helped by Grace , himselfe willingly moves himselfe to every godly worke . Now by reason of this concurrence of man with God , these operations of grace are properly called Mans worke , not Gods worke in man. So that when a regenerate man beleeves , this act though it be caused by Gods Spirit , yet it is done and exercised by Man voluntarily moving himselfe in that action , and therefore wee say it is Man that beleveth , not Gods spirit that beleeveth : as if the act of beleeving were wrought in mans Will by the Spirit of God , in the same sort , as Iugglers worke strange motions in their Puppets , which seeme to doe wondrous feats , but t is an unseene hand that 's the cause of all . Such grosse conceits should not have beene devised by ingenuous mindes , and put upon so plaine and cleere doctrine as that is touching the concurrence of Gods grace with our strength in all Holy actions whatsoever . The point is easie to him that will understand , Every good desire and good worke is partly from man , because he wills it , hee workes it , but principally from Gods Spirit , because hee makes Man to will and to worke it . Without which cooperating grace , man by Habituall inherent grace could doe no good worke at all ; according to that of Christ , Ioh. 15. 5. Without mee yee can doe nothing , and of the Apostle , Phil. 1. 6. He that hath begun the good worke will also performe it ; and againe , Phil. 2. 13. It is God that worketh in you both the will and the deed , even of his good pleasure : and againe , 1 Cor. 15. 10. I have laboured more abundantly than they all , yet not I but the grace of God which is in me . These things thus explaned , we are yet further to note that in a man Regenerate , there are two contrary qualities inherent in every Faculty : 1. Grace , in a rectified holy inclination to goodnesse , infused into it . 2. Corruption in a vitious Quality disposing it to evill . These two Qualities abide in the regenerate , and oppose one another , till sinne be finally overcome & abolished by death . Vpon these undeniable grounds let us proceed to declare what is a regenerate mans resistance that hee makes against the working of Grace in hindering the performance of any good worke : which you shall perceive by these two conclusions : 1. A man regenerate so farre forth as hee is Spirituall , never resists the worke of Grace , but is constantly most willing and forward to the performance of all holy actions . None can be so ignorant in the mystery of Sanctification as to deny this ; & therfore they tell ●…ge wonders in Divinity , who teach that mans 〈…〉 put in aequilibrio , hanging like a beame upon 〈…〉 to bow either way , and indifferently disposed to 〈◊〉 good or evill . A very dreame it is , contrary to all S●…●●d ●●perience , whereby we are taught that 〈◊〉 〈◊〉 ●●ing regenerate and made spirituall , as it is so , 〈◊〉 so farre from standing upon termes of indifferencie , deliberating whether it shall yeeld , or whether it shall denie obedience , whether it shall beleeve or not beleeve , &c. as on the contrary it doth most constantly and eatnestly desire in all things to obey alwayes . A man whose eye God hath truly inlightened and touched his heart by the finger of his sanctifying Spirit , doth not stand in a mammering , shall I , shall I ? shall I beleeve , shall I obey , were I best doe this good worke , or shall I let it alone ? No , all his desire is now for godlinesse , the weight and strength of his resolutions and affections leane wholy to obedience , his will chooseth the good with full purpose to cleave to that only , turning it selfe from evill with much hatred and detestation . This constant determination of the spirituall will unto obedience and that only , is a thing most manifest in Scriptures and experience of all the Saints , in their prayers , purposes , desires to obey , their joy when they could doe it , their griefe when they could not . Let thy kingdome come , thy will be done , is the prayer of every faithfull soule not standing upon quarrelsome termes of yeelding or refusing , but wholly submitting it selfe and suing for obedience . Oh , faith David , that my waies were directed that I might keepe thy testimonies , Vnite my heart unto thee that I may feare thy name , Incline mine heart unto thy testimonies ; with a thousand such prayers of that holy man , shewing the firme resolution of a sanctified soule only ayming at obedience . Lord increase our faith , prayed the weake Disciples , Lord I beleeve , helpe mine unbeliefe , that new convert ; in both we see an earnest desire , not an indifferent deliberation . That prayer of the whole Church is excellent , Psal. 68. 28. Lord confirme that which thou hast wrought in us ; and more fully , Cant. 1. 2. Draw mee , we will runne after thee . Here 's no resistency , no hanging backe , or standing aloofe off in a doubtfull devising what to doe ; but as soone as these Virgins ( in the first verse ) have smelt the favour of the pretious oyntments of Christs grace , poured out into their soules , they love him , him onely , him entirely , they 'le goe , they 'le run after him : and whereas corruption clogges them in their course , they still shew their readinesse to come , by their willingnesse to be drawne . And such is the temper of every regenerate man ; His obedience is his Hearts joy and desire , and there is nothing that grieves him more , than when he is carried away by his carnall will and unsanctified part , against his spirituall and gracious resolutions , as may appeare for all , by that bitter complaint of the Apostle , Rom. 7. the latter end of the Chapter . Wherefore the regenerate Will stands not Newter betweene sinne and grace , but takes part with grace against sin , in a constant resolvednesse to hold with God and Goodnesse , against all things that are contrarie to them , according to that of Christ , [ The Spirit indeede it willing , but the Flesh is weak ] and that of the Apostle [ They that live after the Spirit savour the things of the Spirit . ] Now this is that most blessed worke of the Spirit of grace in the regeneration of mans will , namely , the taking away of that resistency which our adversaries so stiffely and odiously stand for against us and the truth . They say that grace leaves the will in indifferency , so that it hath power to resist : we maintaine the contrary , that the proper worke of grace in sanctifying our will , is to determine and incline the motions of it onely to obedience , and to take away all power of resisting or disobeying . Which appeares thus , To disobey and not to beleeve is an act of the greatest sinfulnesse that can be . To be able to commit this act comes not from power and strength , but from weakenesse and infirmity : Perfect strength and liberty is to have no power nor will to commit any sinne at all , as it is in God , and the blessed Spirits , and Christs humanity ; to bee able to doe that which is evill is from weakenesse , from corruption . Now in the sanctified will this corruption is in part done away by grace : so that so farre as the will is made Spirituall , it neither doth nor can resist and be disobedient ; it doth not , because it cannot : it cannot , because it will not ; it will not , because by this new infused grace and holinesse it is made [ alwaies willing ] to obey . But this point is cleered by the late worthy Bishop of Salisbury . The second conclusion is this , 2. That a man regenerate , so far forth as bee is carnall , doth alwaies resist the worke of grace , being unwilling and backward to performe any holy action . This is manifest by that of the Apostle , Rom. 8. 5. They that are after the flesh savour the things of the flesh : and againe , Gal. 5. 17. The flesh lusteth against the spirit . In experience nothing is more certaine , even the best men in their best workes , and best temper , doe sensibly feele many twinges of a froward heart , crossing and interrupting their cheerefull performance of holy dueties . From which rebellion of the Law in our members against the Law in our mindes , the most sanctified man in the world is not free , but as long as he lives he hath cause to complaine with the holy Apostle , [ When I would doe good I am thus yoaked that Evill is present with mee . ] In this opposition of two contrary principles of all our good and evill actions , we have to observe these two things , 1. The necessity of the concurrence of Gods cooperating grace in all holy actions , to bee done after our first Conversion . For if God should give unto us a power only to doe well , by the infusion of Habituall grace , and then should leave us unto our selves for the exercise of the Act , it is apparant that we should never bring this power into Act by our own strength . For wheras we are sanctified but in part , and there remaines in every faculty a corrupt inclination to evill as well as an holy disposition to good , did not the Spirit of God constantly & powerfully assist us in well doing , Corruption would prevaile against Grace , & lead us captive unto the Law of sin that is in our members . Not that Corruption is stronger than Grace , but because we without the aide of Gods Spirit should be more ready to follow the sinfull motions of our corrupted nature , than the sanctified inclinations of grace . And if Adams will being only mutable , but not as yet tainted with any inward corruption , neverthelesse wanting the effectuall assistance and support of Gods grace , was so easily seduced by temptation : much more our Wills , that are holy but in part , would quickly bee enticed and drawne away by the deceiveablenesse of inward concupiscence , and by the subtilty of Sathans temptations , if the Spirit of God did not worke mightily in us ; repressing the motions of sinne , and ayding us against all outward provocations to disobedience . 2. The true cause and roote of that irregularitie which is found in the obedience of a regenerate man. Which is not that indifferencie or freedome our Adversaries contend for , whereby t is in the power of a man regenerate at all times to choose whether he will doe good or evill , but it is that opposition which the Flesh maketh against the Spirit : by reason whereof a regenerate man , when by Grace he constantly desires to obey , is by Corruption hindered in the performance This is plaine by that of the Apostle , Rom. 7. 19. 20. I doe not the good things which I would , but the evill which I would not , that doe I : Now if I doe that I would not , it is no more I that doe it , but the sinne that dwelleth in me . And againe , Gal. 5. 17. The flesh and spirit are contrary one to the other , so that yee cannot doe the same things that yee would . Whence it is manifest , that when a regenerate man failes in his obedience it comes not to passe because his will is free , and so willing to doe that which is evill , but because his will is not so free from the power of his corruption , as it desires to bee , but is partly in bondage under the command thereof . To conclude this point , There is in every regenerate man a possibility or power of Resistencie alwaies remaining so long as any corruption abides in him , which will perpetually make some opposition more or lesse in the performance of every good worke . But for the prevailing act of Resistency whereby such good workes might bee quite hindered , we affirme that by the power of assisting grace effectually ayding the regenerate Faculties , that act is taken away . The flesh may strive , but the spirit doth overcome : Infidelity may cast many doubts , but Faith at last prevailes : Sinne and the World may pleade much worth and lovelinesse , but yet in fine the love of God overtops all earthly base delights , and fills the soule with the only desire of enjoying that alone most blessed and infinite goodnesse . Thus Amaleck may fight , but Israell will get the victory : a victory indeed certaine in regard of the event , but with some uncertainty in the Combat , wherein Israell is sometime put unto the worst . For you are to note that albeit in the generall as touching those maine and principall Acts of beleeving , repenting , persevering in obedience , &c. grace doth work so effectually with mans regenerate will , that corruption cannot hinder it in the exercise of those Acts : neverthelesse , in many particular actions after his first conversion in the continued practice of Sanctification , hee may obey the enticings of his corrupt concupiscence , against the motions of the Spirit of grace . For many times in sundry particulars of Christian practice , God is pleased to denie that effectuall assistance which at other times he affords , and then he leaves us unto our owne strength , for experiment to trie what is in us , for humiliation in discovery of our weaknesse unto us , for exercise of Christian watchfulnesse in making diligent use of all gracious helpes , and the like good purposes . In which case , a man that is thus left unto himselfe , presently lends an eare to the deceivable suggestions of Sinne and Sathan , whereby , wanting a rescue to bring him off cleere in this assault , hee is vanquished and though with much unwillingnesse , led away a prisoner unto those his spirituall Adversaries . During the time of which bondage , though grace shew it selfe so farre , as to cause many an heavie sigh , an hearty prayer and longing wish after its former freedome , yet can he not make a faire escape from his corruption , till Gods spirit returne and bring li●… with 〈◊〉 , breaking the gates of Brasse , and cutting in sunder the barres of Iron , that is , enlarging the heart that it may againe freely runne the way of Gods Commandements . And thus we confesse that a regenerate man may resist the grace of God ; hee may a Quench the Spirit , hee may b Grieve the the Spirit , hee may c Depart away from God through an evill and deceitfull heart , he may d Rebell against the words of God , and contemne the counsell of the most high : opposing all motions of grace , in these raging fits of his corruption , which still furiously struggles for life after it is mortally wounded in our regeneration . But these desertions are not perpetuall : corruption may for a time let the exercise of some particular graces , but in all and alwayes it shall never hinder : God who hath given unto a regenerate man a power to beleeve by the changing of his will through the infusion of a constant inclination to all spirituall good , will also cause the Act of beleeving infallibly to ensue , by the assistance of Cooperating grace , so powerfully strengthening the regenerate will , and so effectually restraining the rebellious motions of corruption , that the will shall not choose but doe that , which above all things in the world it most desires to doe , namely , beleeve and obey the Gospell . Now to shut up all touching this point of Mans liberty in resisting the grace of God , the summe of all is this . Before true Conversion all unregenerate persons doe resist the gracious meanes and preparations to their Conversion , the Reprobate finally , the Elect for a time , till Grace become victorious in their perfect Sanctification . In this their first Conversion or Regeneration the Elect are no way Active either to worke it , or to hinder it . After their Conversion in the doing of all good workes immanent or transient , they resist not so farre as they are Spirituall , they cannot but resist so farre as they are Carnall . And though in time of temptation and Spirituall desertion the flesh doe not onely resist but also prevaile , to the hinderance of many particular gracious actions , yet for those maine and principall Acts of Faith , Repentance , Love of God , Hatred of Evill , &c. the Spirit is infallibly victorious both to doe them after the first Conversion , and also finally to persevere in doing of them . Which comes to passe thus , 1. By Habituall grace infused , the Sanctified will is constantly determined to embrace all Spirituall good . 2. By assisting grace the will is stirred up , provoked , allured and inclined to obedience , through the proposall of the promises , and the heavenly suggestions of the holy Spirit . 3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under . So that nothing can hinder obedience to follow ; because by grace the will is made willing to obey , and by grace all impediments in obeying are taken away : now when all lets are removed , what can let a willing minde to doe that which it desires ? Hence you may perceive the vanity and odiousnesse of those imputations of Manicheisme and Stoicisme , which our adversaries the Iesuites and Arminians throw upon this Orthodoxe Doctrine , crying out upon us , as if we destroyed nature , offered violence to the will , tooke away all liberty from the will , and turned it in the meere necessity of those naturall instincts and inclinations that are in brute beasts : yea , as if wee made the will like a dull and senslesse blocke , that cannot move it selfe a jot in any action of grace . These are unworthie calumnies , raised out of malice or ignorance in the great worke of Sanctification : for refutation we neede but denie what they barely affirm● ; and tell them againe , that by our doctrine , grace doth not destroy but perfect nature . It takes not away but restores unto the will the true liberty thereof , which consists not in the instability of a Weather-cocke , to move any way , in an indifferency to will and do any thing , but in a fixed determination to will and doe nothing but what is good . Which determination is not from any violent compulsion of an externall Agent , as if the will were moved by grace unwillingly ; nor yet by imposing upon the will any naturall necessity from some internall principle , as if the will did incline to good unwillingly without reason and choice , like the naturall propensity in a stone to move downewards , or the instinct in brute beasts . No , this determination of the Will to will onely good , is from an internall cause , viz. Habituall Sanctity infused into it , after which infusion the will inclines it selfe immutably , yet freely to that alone which is Spiritually good . It cannot chuse but will it , yet it wills it freely : for to affirme that this immutable inclination to one part takes away all freedome from the will , is to deny that there is any freedome of will , eyther in unregenerate men and damned spirits whose wills are inclined onely to evill , yet they sin freely , or in God , in the elect Angells , in the Saints departed , in the manhood of Christ , all whose wills are immutably , infallibly and after a sort necessarily inclined onely to good , and yet they will it most freely without all force or Physicall necessity . The neerer we come unto these , the nigher we are unto * perfection in every faculty . And certainely most desirable is that necessity , or immutability , or servitude , or determination , or call it what you will , whereby our wills are so disposed as they cannot but choose the good , cannot but be servants of righteousnesse , cannot but endeavour alwaies to obey , cannot but be holy and happie . Who would thinke himselfe wrongd that is thus blest , or imprisoned that is thus restrained ? Surely it is admirable what strange benefit these Iesuited Arminians have found out in that property of mans will , which so fiercely they strive for , namely , that it must alwaies bee indifferently disposed to good and evill , having an equall power to will both alike . Is this so rare a priviledge of nature ? what , such an excellent vertue to be able to commit an horrible offence , to disobey the Gospell , to despise Gods grace , to bee a slave to sinne , to doe enough at any time to damne ones selfe ? call we this a prerogative of Nature , and is it worth so much contention as hath beene made for it ? They deserve to enjoy it that are so much in love with it . But you are to know that this pertinacity in pleading for Natures prerogatives , is nothing but a cunning pretence to debase the dignity of grace , and to arme man against God in all pride and contumacy , as if wee could frustrate his works , and bring his counsells to nought , and that if we doe obey when hee calls us , wee may triumph in our strength , if we doe not obey , we may yet glory in our malice , whereby wee could make voide Gods holy intentions of doing us good . But how happy had it beene for those collapsed Angells , and for all Adams posterity , had his and their wills beene created with that immutable inclination to goodnesse , wherein the Elect Angells and Saints departed are now confirmed ? And how happy shall we also be , when wee shall bee able to obey as those heavenly Spirits now doe willingly , constantly , unchangeably , having neyther will nor power to disobey ? This service of God alone is perfect freedome ; and if the Sonne make us but in this sort free , then are we free indeede . Let us while we here goe mourning under the burden of our flesh , and that sinne which hangeth on so fast , let 's often send up a wish , a prayer to Heaven for the full accomplishment of our redemption : sighing within our selves , and waiting till we also be delivered from the bondage of that remainder of corruption in us , into that glorious freedom of the Sons of God. Amen . Wee have , by the grace of God , finished the first point that in the beginning I proposed touching the Antecedents of Faith ; namely our Vocation and Conversion unto God. Wherein hath beene shewed at large by what meanes and in what manner a sinner is made partaker of the grace of God unto salvation . In which search , I have endevoured to goe no further than I could see the Scriptures lead me the way : contenting my selfe with that knowledge of this secret and wonderfull worke of Grace , which might be to you and mee most profitable : letting passe those curious speculations which have beene conceived touching these things by men that have discovered more willingnesse to dispute and quarrell , than good affection to learne or teach ought aright in so holy a businesse . My ayme herein hath beene , to let you see what is the originall and generation of that most pretious grace of Faith , whereof we are to speake . The summe of all that hath beene more at large delivered , is thus much in briefe : that Sanctification or inherent Grace is at the first wrought in the soule of an elect sinner , meerely and only by the Spirit of God infusing into the soule new abilities and perfections in each power thereof . This worke of the Spirit is such , that wee cannot by any worth of ours deserve it , wee cannot by any inward power of our owne effect it in part , or in whole : lastly , we cannot by any liberty and strength wee have so forcibly resist as to hinder Gods spirit when he intends to worke it . Now of this our Sanctification , Faith is a part , being an inherent gracious quality infused into the soule at our effectuall Conversion or Regeneration . For its originall therefore it is Divine , being wrought in us by an immediat action of the spirit of Grace , and not any way springing from the liberty of our wils , or strength of our corrupted nature . We are then now by the assistance of God , to come unto the explication of the nature of Faith it selfe , to shew you what this grace is , wherein the Being thereof doth consist . An inquiry it is full of much difficulty ; but the absolute necessity and singular profit of this knowledge must inforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and usefull a Grace as Faith is . The whole frame of Christianity turnes upon this hinge ; Faith like blood runnes thorough every veine of the wholebody of Religion , it gives life and direction to every holy action , it s the staffe of our strength , the support of all our comfort , yea , the life of our soules lies upon it , and by it the just shall live or by nothing . Wherefore it concernes us neerely both to know what it is , and when we know it , to be sure that we our selves have it . Not to have Faith , is to want Christ and all hope of happinesse : not to know what Faith is , is a strong presumption of not having Faith. The Apostle concludes both in that exbortation of his to the Corinthians , 2 Cor. 13. 5. wherewith we also ought to be admonished ; Prove your selves whether you are in the faith : examine your selves , know yee not your owne selves , that Iesus Christ is in you except yee be reprobates ? To come then to the unfolding of the essence of Christian Faith : I shall begin at the lowest step thereof , and so by degrees ascend higher . 1. In the first place shewing unto you the nature of Faith or Beliefe in generall , as this word is taken in the largest extent in relation to all civill or naturall things . 2. In the next place explaining the meaning of this word Faith as it is used in speciall about Divine and Supernaturall things declared to us in Scriptures . The opening of the nature of Beliefe in generall will give much light for the understanding of the speciall consideration thereof : therefore I begin with that first : Not to trouble you with reckoning up all the improper acceptions of this word Fides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to tell you that sometime it is taken for Fidelity or Trustinesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as when a thing is done or spoken bonafide , faithfully or trustily , and in that exclamation Vestram fidem ! &c. sometimes for Arguments or Proofes , from Reason or Authority brought to breed beliefe in another , which acception is usuall in Rhetoritians , Arist. 1. Rhet. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Quintil. l. 5. cap. 10. Haec omnia [ argumenta ] generaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , &c. Faith or Beliefe in the proper acception of the word , is [ an Assent to such matters a● are knowne only by Revelation from another . ] This definition agrees to beliefe as it is taken in the largest sense : the Genus i● Assent , the difference is taken from the object whereto Assent is yeelded , and that is such things as wee understand onely by anothers revelation . Both parts will be plainly understood , if we distinguish between three sorts of knowledge [ Cognitionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that are incident unto man : 1. The first is Scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge properly so called , which is bred in us by the evident certainety of things presented unto our reason or sense . When wee understand such principles and conclusions in all arts and sciences as are demonstrable by evident and infallible reason , or when we know such particulars as come under our senses when they are rightly disposed . 2. The second is Opinio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opinion , an imperfect knowledge of things not cleerely presented unto reason or sense ; when we apprehend things in part and obscurely , so that wee cannot absolutely say t is this or t is that . 3. The third is Fides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beliefe , which is a knowledge grounded on testimony and authority of others , when wee assent to those things whereof by our owne sense and reason we have no certainety nor evidence , only we beleeve them , because such and such have told us they are so . These three divers apprehensions of things wee expresse in formes of speech agreeable ; the first , when we say , I know this to be so : the second thus , I thinke it is so : the last in this , I beleeve it is so . A great difference there is betweene these three apprehensions of the understanding as every one may easily discerne : but more cleerly thus it stands . 1. Knowledge whether it be of things past , present , or to come , hath evermore certainety in the subject , and evidence in the object accompanying it . For the things that are knowne must bee alwaies apparant to the senses or to the understanding . To the senses by the proportionablenesse of the qualities in the Object , and due application of them to the Organ . To the understanding by the bright light of reason shining in the things themselves . Wherefore the Object of knowledge is evermore evident , and being thus evident and apparant , the apprehension thereof in the Subject , by the sense and understanding must needs bee cleere and most distinct : whence ariseth such an assent unto the truth of the thing , as is most firme and certaine , excluding all doubting whatsoeuer : as for instance , that the Fire is hot , the Water moist , the Sunne light , that , Quicquid dicitur vel negatur de Vniversali , dicitur vel negatur de Particulari , & , Quae conveniunt in uno tertio , inter se conveniunt , with the like ; these things are evident , making such a lively impression upon the senses , and so cleerly discovering their reasonablenesse to the understanding , that we strongly assent unto their truth without all doubting . 2. Opinion is contrary unto knowledge , and alwayes hath uncertainetie in the Subject , and inevidence in the Object , attending on it . For some things there are of their owne nature uncertaine and contingent , whereof our best knowledge is but a doubtfull conjecture : as that a red evening and a gray morning should bring a faire day . Againe , those things that are in themselves certaine enough and necessary , yet unto us they will be but onely probable and conjecturall , if either our senses through weakenesse and distemper perceive them not throughly , or our understanding doe not cleerely apprehend the nature and reason of them . Whence it followes , that for want of cleere evidence in the things themselves , our assent unto their truth will be alwayes wavering & doubtfull , without any fixed determination to embrace any side resolvedly , but so holding it selfe to that part which for the present seemes most probable , as that it is ready to shift it selfe unto the other side , when better reason shall bee discovered . 3. Beliefe partly agrees , partly differs both from the one and the other : for it partakes but of one property , namely , certainety in the Subject , though very variable , but never of evidence in the Object . Both shall appeare unto you in order . For the Object of beliefe it may bee certaine and necessary in it selfe , but quâ tale it is never evident to the beleever . For evident , as I said before , those things onely are which by their owne proper qualitie and light worke a cleere apprehension of themselves in the senses , or understanding , or both . Now such things are not beleeved but knowne : as for instance , what wee see , heare , touch , taste , or smell by these senses orderly disposed , we doe not say we beleeve it , but we know it , as that the Fire is hot , the Water cold . He that relates unto mee an accident that himselfe hath seene , He knowes it , but I that heare him , doe beleeve it . Againe , things that wee understand by manifest and infallible reason , those also we know , we doe not beleeve : as for example , If an Astronomer foretell an Eclipse to fall out an hundred years hence , hee doth not beleeve , but he knowes this effect will ensue by the infallible motion of the Heavens : but an unlearned man that findes this in an Ephemerides , hee onely beleeves it . But now that which is the Object of Beliefe , so farre as it is the Object thereof , doth not fall under the cleere apprehension either of sense or understanding , by its owne naturall light . For things beleeved are of three sorts , Past , Present , or to Come . Of things Past before we were , and of things to Come , t is not possible for us to get any knowledge from the things themselves , by our sense or reason , unlesse it be Astronomicall demonstrations , as was touched before , or such Physicall effects as depend upon necessary connexion of their causes . Touching things Present , but yet farre removed out of the reach of sense , and eye of reason , as what is now done in forraine Countries : there is the same impossibility of knowledge by the proper evidence of the things themselves . In every one of these our sense utterly failes us , & our reason which begins at sense , failes us also ; and cannot supply the defect of sense by a necessary deduction of one thing out of another : and therefore it is impossible for us to get the knowledge of these things otherwise than by history and records of times past , by discourse and relation of things present from such as have seene and knowne them , by predictions of things to come . Wherein though we may understand , and that cleerely enough , what is recorded , discoursed of , and foretold , yet will the truth of these things be alwaies inevident to us , unlesse our owne sense or reason could also comprehend them . As for instance , when wee reade any part of the Romane History , as the description of the battell at Cannae , in Livie , wee understand perfectly what he saith , and we beleeve it also : but unto no mortall man was the truth of this accident , evident , but only to such as were then living , who felt and saw that calamity of the Romane state . So , when a traveller reports unto us what he hath seene in forraine parts ; we understand what he saith , and doe haply beleeve him , but nothing of all that he saith is evident unto us , till wee our selves have seene the same things as well as he . Take it then Vniversally thus : All Objects of Beliefe are known only by the relation and telling of another . But no relation of any thing which another makes unto me , can make the thing related evident unto me , i. e. so to represent it to my senses and understanding , that my apprehension of it should be the same with his that hath had the experimentall knowledge of it . Let a man describe unto another the fashion of some stately building , or the situation of some Citty which he hath seene , though he doe it in the most lively maner that may be possible , yet can heenever turne his Auditor into a Spectator , and make the thing he describes evident to his apprehension , unlesse by his discourse he were able to communicate unto him his owne eyes . So the most exquisite discourse of some point of Philosophy made unto a yongue auditor in that science , cannot make the point evident unto him , unlesse the reader could with his words convay his owne understanding into his hearer . Such descriptions and discourses can only effect thus much , that the hearer shall frame unto himselfe a more lively imagination of things related to him : but yet till his owne eies , and his owne reason have fully informed him by immediat experiments from the thing it selfe , that imagination or conceit cannot make the thing truly evident . And in that case . let a man ( for example ) that hath never seene the King , but only heard him discribed , or seene his picture , let him compare that imagination which he hath of him by those meanes , with that other which the very beholding of his person will cause in his minde : and he shall manifestly perceive that our knowledge of things which wee get by anothers relation , falls wonderfully short of that other knowledge which is bred in us by the proper evidence of the things themselves : and that the difference is great betweene the knowing of a thing per speciem propriam , as the seeing of a living face , and the knowing of the same thing per speciem alienam , as the seeing of a liuely picture . Hitherto of that property wherein Beliefe and Knowledge doe differ , namely , evidence of the object , Knowledge is an assent to things evident , Beliefe an assent to things inevident . The other property followes , wherein Beliefe agrees with Knowledge and differs from Opinion , and that is Certainty in the Subject . For in Opinion the Assent is alwaies uncertaine , and if not equally indifferent , yet inclinable to either side , even when its most strongly carried toward one . But in Beliefe the Vnderstanding passes over its assent and approbation unto the truth of one part , whereupon it fixeth and resteth it selfe . And therefore that definition of Beliefe , which Suidas hath , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vehemency of Opinion , or a vehement Opinion , comes farre short of truth and exactnesse : for even a vehement opinion hath alwaies uncertainetie of Assent necessarily joyned with it : but it is not so in Beliefe , wherein , as in Knowledge , the Assent may be certaine without all doubting . Now of this wee are to enquire , what those grounds are whereon men build the Certaintie of their Assent in matters of Beliefe , they are these three : 1. The Authority of the Speaker . 2. The Consequence of things spoken , in regard of some good or evill in it of great moment , that concernes us . 3. Some Eperiment in part of the truth of that which is related . According to the diversitie of these three things , our Beliefe increaseth more or lesse in certaintie and strength of Assent : which appeares thus ; 1. For the speakers authoritie , two things there are that win credit unto his testimony : 1. Wisdome and Skill that he be not deceived himselfe . 2. Fidelity and Honesty that he will not deceive us . Both these are needfull , for neither doe wee beleeve a simple man though honest : nor yet will we trust a wise man , if he be not honest . But when wee have a full perswasion of a mans wisedome and faithfulnesse by experience formerly had in other things , then we give full credit to his words . 2. The nature of the thing much alters the strength of our beliefe : for if it be a slight matter , that toucheth us not with any apprehension of speciall delight or commodity , benefit or danger redounding to our selves , be the relation of it never so true , and our understanding of it cleere enough , yet we heed not the matter much , nor doth the minde fixe it selfe upon it in any settled and firme assent . But if the matter bee of some great consequence that touches us neerely , we beleeve , as sooner , so with more strength and intention of assent . What we much desire or greatly feare , we easily beleeve , and though our apprehension of it be not very cleere , yet we are willing even to force upon our selves a perswasion of it . 3. Experiment also in part doth greatly adde unto the strength of our beliefe . A story or prophesie whereof we evidently know some part to be true , we doe more easily and firmely beleeve the rest . A learner that heares a discourse of some conclusion in Nature or Morality , if he perceive some part of the truth evidently , he is the more willingly induced to assent unto his teacher in all the rest . One or two conclusions throughly understood , marvellously strengthen our assent to the truth of those that we doe not as yet comprehend . Where all these meet together , there beliefe is firme and certaine : so farre as any failes , so much is our assent weakned . But of the three , the authority of the speaker is the chiefest , whose wisedome and fidelity certainely knowne unto us , will move us to a certaine beliefe of those things , wherein we apprehend no great matter of consequence , nor discerne any evidence of the truth at all : whereas if one that hath neither wit nor honesty tell us of a matter of greatest moment , wherof we also see the probability and truth in part , yet doth he not perswade us to beliefe , though he may move us to a strong suspicion . Thus then you see that assent , being the approbation of the truth of any thing , is common to Knowledge , Opinion and Beliefe : but with this difference , In exact Knowledge our assent is alwaies firme and unremoveable , in Opinion t is alwaies wavering and mutable , in Beliefe t is certaine , but more or lesse according to the different concurrence of those three forenamed grounds . Now out of that which I have spoken , let these two conclusions be carefully observed : 1. That all Knowledge is more certaine than Beliefe , which rule you must understand in things of the same kind , not of divers , thus : He that most firmely beleeves any truth upon the former grounds , is not yet so certaine of it as hee that perfectly knowes it ; as a Countri-man who strongly beleeves that the Sunne or least Starre is bigger than the whole Earth , upon the affirmation of a learned and honest Mathematician , is not yet so certaine of it as when afterward he knowes it by infallible demonstration . But now in divers kindes our beliefe of some things may bee more certaine than our knowledge of others : as our beliefe of divine things upon Gods testimony , may be more certaine than the knowledge of humane things by the light of our reason ; because our understanding hath alwaies this prejudice , that in the generall it may possibly erre , but Gods Word cannot erre at all . 2. That perfect Knowledge takes away all Beliefe : that is , ( for so you must understand it ) perfect knowledge of any thing excludes all beliefe of the same thing : otherwise , perfect knowledge in one thing may helpe our beliefe in another , and knowledge in part of the same thing , doth much strengthen our beliefe of the other part . But here in this opposition betweene knowledge and beliefe , your must alwayes remember what knowledge wee meane , namely Scientiam Intuitivam , or per Visionem , that knowledge which is had by beholding things in their proper nature : but not Scientiam Disciplinarem , or per Revelatione● , that knowledge which is got by discourse and relation of others . And so these two propositions , [ We beleeve what we know not ] and [ We beleeve what we know ] are not opposite each to other : for t is true , we beleeve that which we do not know , namely , by the proper and immediate sight of the things themselves : and t is true also , we beeleeve that which we doe know , viz. by relation , which so far forth represents to us the nature of the thing related , as that we are not ignorant what it is we doe beleeve . Where it must also be observed that the difference is great between these two sorts of knowledge , in regard of the assent that is given to matters thus known . Knowledge that is by Vision or Intuition of things that are presented to the sense or understanding in their proper evidence , inforceth assent unto the things knowne . For in this case the apprehension of the thing is so cleere , that the understanding cannot but approve the truth of it . And therefore the Colledge of the Sceptikes of old , was little better than a Society of fools , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perpetuall doubtfulnesse of all things was somewhat worse than madnes , when they would not assent that they saw the Sunne shine when they looked on it , nor that the fire was hot , when they felt it burne , nor would be certaine of any principles or conclusions in reason & nature . And such was Anaxagoras his dull , melancholy , or wilfull frenzy to maintaine in good sadnesse , that the snow was blacke . For such is the naturall assinity between evident truth and our understanding , that though wee would , yet wecannot but subscribe and yeeld our allowance and assent unto it . Whence it falls out many times , that a Vsurer , a Chuch-robber , or some other not willing to leave this or that course , though doubtfull whether lawfull or not , dares not for his life read such or such a booke written on those subjects , for feare lest he should bee made to know more than hee is content to practise , and that his conscience should bee convicted in spight of his will. But now t is not so in that other knowledge by relation : let a thing be never so plainly delivered , so that we fully conceive the meaning of that which is spoken , yet if neyther our owne sense nor reason doe convince us , we * may choose whether or no we will beleeve and assent unto it , embracing it for a truth . It is the very naturall property of man , never to be satisfied with others reports , till we our selves have seene and knowne the thing it selfe by evident experience . Draw the liveliest picture of any man , the most curious landship of any country , it contents not , wee must see both the one and other . Set downe the most tried experiments in nature taken by most skilfull Artists , this pleases not others till their owne triall confirm them . Generally , every man would faine see with his owne eies , heare with his owne eares , understand by his owne , not another mans reason . In which inclination of nature lies the originall of all the distrust and diffidence that is in the world , and also the cause of those restlesse inquiries which we make one after another into the same things . Whence it comes to passe that whilst we are bul●ed in examining our forefathers inventions , and posterity also imployed in making triall of our examinations , neither we nor they have much time to adde any thing unto the increase of learned knowledge . Hence also may we ghesse at one cause why many Sciences , even for some thousands of yeares have kept one pitch , and not growne above that dwarfish stature they had in their infant invention : and also what the reason is why many that reade most , prove not the deepest schollars ; for no greater impediment to exact learning , than to make use of other mens understandings , and neglect our owne . It would also hence appeare , that History , a pleasant and profitable imploiment , is yet of all studied learning the weakest to give full satisfaction to the minde of man : because that depends wholly upon such grounds of truth , as mans minde desires not to depend upon at all , namely , anothers tongue , eyes , and eares . And it is observable , that very usually those that are of credulous and passive understandings , least able to imploy their owne strength in painfull and attentive inquiries after knowledge , such doe not unwillingly apply their diligence to that course of study , But I am very sensible , that hitherto you may judge my Discourse hath had more Philosophy than Divinitie in it . If it be an errour in this place , I confesse it : and crave your pardon for it : only thus much let me say , that I could not tell well how to avoide this generall consideration of the nature of Beleefe , in regard that the knowledge thereof will cleere our passage to that which followes . You have then heard what evidence there is in the object of Beliefe , what certainty in the assent given to it , how it differs , how it agrees with Knowledge . There remaines but one thing more to be cleered in the Generall , and then I have done with it . Beliefe was at first defined to bee an [ Assent to things knowne by revelation ] : but now yee are further to know , that all assent is not of the same kinde and degree , but differs according to the diversitie of the Objects assented unto . Therefore we must observe , that of the Objects of Beliefe 1. Some are represented unto us only as True and Good in themselves , without any speciall relation to our benefit and commoditie . Vnto such things , whether past , present , or to come , the understanding and will of Man doe yeeld that common assent and approbation , whereby they allow of the Ttuth and Goodnesse of every thing , that is apprehended by them as true and good in what kinde soever it be . This is called a bare assent , or Credulitas ; Beliefe in strict termes , when wee only beleeve t is good and true , and goe no further . 2. Some are revealed unto us not only as True and Good in themselves , but more specially as contayning some excellent truth and goodnesse that concernes us in regard of some benefit that wee shall get thereby . In these things our assent is with adherence , affiance , trust , and dependance upon the thing revealed . For as in generall all Truth and Goodnesse drawes the faculties of the soule to an approbation of them when they are knowne , so much more doth the goodnesse and truth of those things , which are proportionable to our nature and necessities , wherein we may claime speciall interest and commodity , unite our wills and understanding in strong assent and adherence unto them . This kinde of assent is in strict termes called Faith or Trust , Fides , Fiducia , which imply much more than Credulitas , Beliefe . Fidere in the property of the word is a degree beyond Credere , importing an assent with reliance and confidence . Now the proper object of this assent is nothing but Promises of some good hereafter to befall us . And promises are never beleeved , unlesse they bee trusted upon : as a Captive cannot be said to beleeve him that promiseth to ransome him upon a day , unlesse he trust and depend upon him . In which case we cannot distinguish betweene Beleefe and Trust , a Fidem and Fiduciam , to make them two severall Acts , which are but one and the same ; as is manifest thus , A promise is a revelation of some such truth as shall be beneficiall to me in particular . b The truth of such a promise consists in the certaintie of performance . The goodnesse of the promise consists in the qualitie of the thing promised more or lesse excellent . But now to trust ( fiduciam ponere , fidem habere ) upon a promise is not to beleeve the goodnesse of the thing promised ( for that often is knowne perfectly enough ) but to bebeleeve the Certaintie of Performance of it unto me : as for instance , if a rich man promise to pay a poore mans debts , the poore man needs not beleeve the goodnesse of the promise , for he well knowes the benefit thereof . What then must hee beleeve ? The truth of it : where in stands that ? in the performance , that the rich man will certainly doe for him what he hath said . Now what is this else but to trust him ? So that Beliefe and Trust or Affiance are here essentially one and the same thing . Thus much of Faith or Beliefe taken in its largest extent , I come in the next place to the Speciall consideration of Faith , as the word is Christian , applied unto Divine and Supernaturall matters , revealed in the Scriptures . Faith in this use of the word hath a double acception : 1. Improper , and so it is taken three wayes . 1. For the object of Faith , the things beleeved , either 1. Generally , for the whole doctrine of faith delivered in Scriptures , as 1 Tim. 4. 1. In the latter times some shall depart from that Faith , and shall give heed to spirits of error and doctrines of Divells . See many the like place , 1 Tim. 3. 9. Gal. 3. 2. & 1. 23. Act. 6. 7. Iud. vers . 3. 2. Specially for Christ himselfe the chiefe object of Faith. Gal. 3. 23. before Faith came , id est , Christ ; compared with ver . 19. 24. 25. 2. For the externall profession of Faith and Religion , as , Rom. 1. 8. Your Faith is published throughout the whole world . See Act. 14. 22. 3. For that vertue which we call Fidelity or Faithfulnesse in words or deeds , whether it be in God , Rom. 3. 3. shall their unbeliefe make the Faith of God without effect ? or in Man , Tit. 2. 10. that they may shew all good faith or faithfulnesse [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] This of the word taken improperly : the next acception of it is , 2. Proper ; where to give such a description of Faith , as may comprise in generall termes all the degrees therof , it may be fitly defined thus [ Faith is an assent given by the reasonable creature to the truth and goodnesse of all divine revelations ] . The termes of this definition are large , and require a diligent explication , that we may with more facility attaine our chiefe intent , in judging aright of the nature of saving or justifying Faith. Wherefore in the definition I prove three things to be considered of it : 1. The Object of Faith [ divine Revelations . ] 2. The Subject of Faith [ the Reasonable creature . ] 3. The Genus of it viz. [ Assent . ] Of the nature and properties of these in that order I have proposed . ¶ 1. The compleat Object of Faith is , All divine Revelations of whatsoever things the Creator shall make knowne unto the reasonable creature . These Revelations are of two sorts . 1. Some immediate from God himselfe , by vision , dreame , or other secret but infallible suggestion . Such revelations of divine things were made unto the Prophets , Apostles , and other holy men of God : who as they beleeved certainly the thing revealed , so they knew infallibly the truth of the revelation it selfe , that it was from God and not an illusion of Satan or their owne braine . If you aske me how they knew it , as when the Word of God is said to come unto any one of the Prophets , telling them inwardly what they should preach or answer in such or such a businesse , or when Saint Paul indited one of his Epistles , how did he or they know that the thoughts which then came into their mindes , were from immediate worke of the holy Ghost ? I answer , t is not possible for any man to describe the manner of it , unlesse himselfe had been acquainted with the like Revelations . But this is certaine , God-where he comes , makes himselfe knowne , and such were the lively characters of heavenly majesty , brightnesse , and cleernesse imprinted on those Revelations , that mortall mindes were infallibly ascertained of their Divinity . Yea Balaam himselfe , though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment : yet when once the [ a Spirit of God comes upon him , ] he utters his parable with this preface , [ b Balaam the son of Beor hath said , and the man whose eies are open hath said , Hee hath said which heard the words of God , which saw the vision of the Almighty , falling into a trance , but having his eies open . ] He that was at other times driven by the divell into furious motions of mind procured by spells & inchantments , is now as forcibly moved [ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or borne away by the power of the holy Ghost , who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam , that the Wizard d cannot but speake what he knowes and beleeves , though it quite undoe his owne desire of Greatnesse , and Balacks hope of Victory . Whence also this rule followes generally true , That where the revelation is infallibly knowne to be of God , there will be a firme assent to the truth of the things revealed * Now we are further to note , that upon such immediate revelations and suggestions of the Spirit , is grounded that Faith which is usually stiled , the Faith of working miracles . A gift proper to the primitive times of the Church , bestowed then on many for the better establishment of the Gospell among unbeleeving Gentiles or Iewes . Though the words of the Promise runne largely , Marc. 16 , 17. yet it seemes not likely that every private true beleever had this priviledge , but rather that it was bestowed on such as * were Preachers and Publishers of the Gospell for confirmation of their doctrine . And amongst them t was given not onely to the truely faithfull beleever , but to others also , as appears by Iudas to whom this power was given as well as to the rest of the twelve , Matt. 10 1. and in many other reprobate , Matt. 7. 22. Lord , Lord , have wee not by thy name prophesied , & c ? The proper ground of this faith and assurance of working some miraculous effect , was the speciall and particular suggestion of the spirit . Other motives there were further off ; as the generall perswasion of Gods omnipotency , the beliefe of that promise which Christ made to his Disciples , Matt. 17. 20. [ Verily I say unto you , if yee have Faith as a graine of mustard-seed , yee shall say unto this mountaine , remove hence to yonder place , and it shall remove , and nothing shall be impossible to you . ] but more specially that larger promise hee made at his Ascension , Mark. 16. 17. 18. [ And these signes shall follow them that beleeve : in my name they shall cast out divells , they shall speake with new tongues : They shall take up Serpents , and if they drinke any deadly thing it shall not hurt them : they shall lay their hands on the sicke and they shall recover . ] But these grounds were not sufficient to give assurance of performing this or that miraculous act , without a speciall and particular suggestion of the Holy Ghost , informing them inwardly both touching the time when , and matter wherin they should worke a Miracle . For as all beleevers had not that power , so such as had it , could not doe wonders when and in what kinde they pleased : but were to expect a speciall warrant and direction from the Spirit ; like unto Peter , who , though a faithfull beleever , yet durst not venture upon a miraculous attempt of walking dry-shod upon the water , without a speciall word from Christ , bidding of him come unto him in that manner , Matt. 14. 28. 29. In these times , wherein this speciall direction ceaseth , and also miracles have no use ( unlesse for conversion of a Countrey where the Gospell hath never beene preached , ) this gift also is ceased . Thus much of the first sort of Revelations to bee beleeved : the other followes . 2. Some Mediate , delivered from God , by others , unto us . Such were the answers & Sermons which the Prophets and Apostles made by word of mouth unto the people , such is now unto us the whole written word of God , which is now the only ordinary object of our Faith. Now touching the Scriptures , wee are to enquire how farre things revealed in them may be knowne , how farre they must bee beleeved . You have heard before the difference betweene Knowledge and Beliefe ; that is an assent to things evident , this , to things not-evident : therefore seeing those things that are written are generally the object of our faith , wee must diligently examine what evidence there is to bee found in these things , or whether any at all ; that so wee may know what to judge of that assertion of our adversaries the Papists , who make obscuritie one essentiall property of Faith. In the opening of this question , Whether things revealed in Scriptures be evident to Mans understanding , let these distinctions be observed in the first place , 1. The Scriptures containe in them matters of three sorts , viz. 1. Precepts and Declarations of the doctrines of Religion , whether in the higher mysteries thereof , as of the Trinitie , Incarnation of Christ , &c or in other inferiour points of Sanctification , Piety , and morall Practice . And unto this head may be referred all such discourses of naturall things as are found in the Scripture ; as of the windes , thunder , &c. 2. Histories of matters of Fact past and gone , as of the Creation , Fall of Man , the Floud , &c. 3. Predictions of things to come hereafter , whether they be meerely Propheticall , or withall doe containe some speciall Promise or Threatning concerning those to whom the prediction is made . 2. There is a twofold Evidence , 1. One of the Narration , when it is made in Words and Sentences , so plaine & perspicuous , that the Vnderstanding conceives cleerely what the Speaker or Writen meanes . 2. Another of the thing it selfe that is related , when either our senses doe plainely perceive it , if it be a thing sensible , or our understandings doe manifestly behold the truth and reason of it , if it bee only intelligible . This distinction is most manifest in all discourses , and specially in Mathematickes , where the meaning of a Proposition or Probleme may be cleerely understood , what is to bee knowne or done , before one jot of the Demonstration be understood , how and wherefore it must be so . 3. Wee must distinguish of Mans understanding in a twofold estate ; 1. Of Naturall corruption , as it attaines no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education , and painefull studie of Humanity and Divinity for such ends as men propose unto themselves . 2. Of Grace and Regeneration , when the Vnderstanding is inlightened ; and the eyes of the minde opened to discerne of spirituall things according to their spirituall nature . Herein also lies a great difference , because all things that are inevident to a man unregenerate , are not so to the regenerate . These things thus distinguished , let us set downe the truth touching this point in some few conclusions , which follow : 1. All things revealed in the Scriptures , whether they be Doctrinall , Historicall , or Propheticall , may be knowne in the evidence of the Narration , not only by such as are truly sanctified , but by those also , who , remaining unregenerate , enjoy only the benefit of common illumination . This conclusion is to be observed against that injurious accusation wherewith those of the Romish Church have standered God and his written Word , that the Bible is an obscure booke not to be understood . A fond and impious conceit , if ever any were . The Scriptures are obscure , say they , but to whom trow yee ? To their learned Clergie and illuminated Doctors ? No , they can understand them well enough , they are able to reconcile all seeming contradictions , to reduce all tropes and figures to their plaine meaning , to note the various acceptions of words , to dive into all hidden mysteries of the text , and over and above the just meaning finde out many spirituall senses of it , that the author never thoughton . This they can doe ; and for witnesse of it , we have of their owne writing infinite volumnes both of Controversed Divinitie decided , if wee beleeve them , by Scripture rightly understood , and also of Commentaries upon the text , which testifie unto us as no small painfulnesse in searching out , so much peremptorinesse in defining the true sense of the most Difficult places of Scriptures . And surely well they may bee confident , having besides their owne and others wits , the helpe of the Popes infallibilitie , in which respect one would thinke they should now make an end of writing , or at least of jarring one with another in their opinions and interpretations . For may we not thinke that the Popes are very uncharitable who being endued with an infallible Spirit , doe not sitting at ease in their chaire compile at last an absolute Commentary upon the Bible , after which no Iesuite of them all should dare to vent his owne private opinions ? or it may bee t is bashfulnesse in the Friers not to trouble his Holinesse about so small a tri●●e as is the right meaning of Scriptures , unlesse we say , that the Romish Apollo is not at leisure to utter Oracles from his trivet , unto every poore Frier that intends to trouble the world with a new booke . Here questionlesse is a great fault , but let them take it among them : meane while wee see their owne practice confuting their owne opinion of the Scriptures obscurity , unlesse they will give us leave to thinke , that all their preaching , disputing and writing hath beene about they know not what . But , ( say they ) the Scriptures for all this are obscure to the Laity ! And are they so ? whose fault is that but the Clergies ? whose duty it was if pride and lazinesse would have given leave , to have seene their people better instructed . If Scriptures are plaine unto themselves , why did they not make them plaine unto others ? or must we in earnest speak that of the Romish Clergy , which Iob doth of his friends in derision [ No doubt but they are the people , and wisedome shall die with them ; ] as for the poore snakes , the Laickes , they , simple soules , have not wit enough to understand the meaning of plaine words . To such their proud contempt of Gods people , we may with indignation oppose that of Iob , Even these have understanding as well as they , yea & are not inferior unto the greatest part of them , unlesse they could give the world better proofe of their deeper wisdomes . But what if they be inferior ? are the Scriptures obscure , because some things are hard to be understood by the ignorant and unstable mindes ? So we might say of the plainest book that ever was written of Logick , that t is obscure , because a fresh man doth not understand it . It is no prejudice to the cleernesse and perspicuity of the Declaration , that there be some things in it which are hard to be conceived by some men at some times . We doe not account the prophecy of Esay touching Christ which the Eunuch read , to be a darke and obscure prediction , but we know t was cleer and plaine enough , though the Eunuch a raw proselyte understood not the meaning of it . T is much we cannot be as charitably minded of the Scriptures , as we are of other bookes in our ordinary studies , wherin when we find some things difficult , we can suspect our selves rather than the author , & when afterward we understand him , we doe not censure him of obscurity , but blame our owne dulnesse , that could not apprehend things plainely enough expressed . And me thinkes the Iesuites might be content to give God Almighty leave to write but even as men of greatest understanding do , namely , to comprise much matter in few words . They might know that in such writing , ( and such is the stile of all the Scripture ) things may be expressed very distinctly and properly , which yet cannot ●●ply be understood at first reading , but after some study . In which case t were a reasonable thing for our adversaries to perswade the world that the Bible were at least as easie a book as some humane author , and that the abundant riches of knowledge in it did by the least deserve as much paines in the search of it , as a piece of Aristotle , some hard Poet , on some intricate crabbed scholasticall discourse of some Iesuite . Did they not greatly mistrust the discovery of their owne errors by such an insinuation of Scriptures facility , they would never discourage their disciples from them , and yet exhort them to the study of many an obscurer author . For our selves , we have learned better things , than to bring God in suspicion with man of envie and fraud , as if hee had caused a word to be written for instruction of men which they should not understand , and in it had laid a snare to intrappe mens soules in Heresie and false opinions , by perverting the Scriptures to their owne perdition . No , against such calumnies we oppose Christs censure of his owne words ( for such are the Scriptures ) Prov. 8. 8 , 9. All the words of my mouth are in righteousnesse , there is nothing froward or perverse in them ( no danger of Hereticall infection ) . They are all plaine to him that understandeth , and right to them that find knowledge ( nor intricate obscurity that no man can tell what to make on 't . ) Yea , we dare avouch that did the simplest of people use but halfe that diligence that they ought in attaining Christian knowledge , and would take but as much paines to understand the Scripture as they doe of the Evidences of their Land● or the Statute booke , or such like , experience would quickly tell them , that the Scriptures are not so farre above the reach of their understandings , as now generally all men not book-learned doe conceive , to the infinite prejudice of Christianity . But however , must the Scriptures be obscure , because men are carelesse , is the Bible a hard booke , because common people understand it not in Latine , are all things in it darksome and intricate , because one man understands not this or that particular , which yet another doth , or those of the present age perceive not the meaning of such or such a prophecy , which the next age may cleerly understand ? These are weak inferences , and such as cannot overturne our first conclusion , namely , that all Doctrines , Histories , Prophecies , and whatsoever else in Scriptures , may be knowne and understood by the perspicuity of the narration in the literall meaning thereof , by all sorts of men bad and good . For what history of the Bible can be named that may not be plainly understood , I say not by a learned or godly , but even by any man ? What prophecy , the meaning whereof hath not , or will not be plainly found out ? What text of doctrine , whereof some have not or shall not understand the right meaning ? and when t is once found out , may not all understand what one doth ? yea take the deepest mysteries of Religion , as about the Trinity , Incarnation of Christ , Resurrection , Life everlasting , Regeneration , and the like , there is none of them so obscurely set downe in Scripture , but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve , so that we may give an account of our Faith in that behalfe . Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly , but common unto the unregenerate . For Charity , though it could wish , yet cannot be so blinde as to suppose , that every one who is able to interpret Scriptures , and to write or preach soundly of the doctrines of Divinity , is a man truely sanctified by the Spirit of grace . Experience and Reason make good the contrary , that a singular measure of knowledge , and no measure of sanctification are competible . Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge , and yet destitute of all true piety ? and is it not so in the Divell , who as in knowledge he surpasseth the best of men , so in malice far exceeds the worst of all creatures ? The cause is , for that , this knowledge is onely a degree and necessary antecedent unto saving Faith ; and is not so essentially linked unto it , but that it may be where Faith is not . It s easier to informe the understanding than to subdue the will and affections , the minde may be plainely taught , whilst yet the heart remaines froward , unbroken and untractable : the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things , preferring them in our choyce above all other things whatsoever , which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it : but it doth not necessarily follow the right and cleere information of the Vnderstanding . Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre . I say by common illumination , understanding thereby , that course of the Revelation of divine truths now usuall in the Church , consisting in the knowledge of all Arts , skill of Languages , use of other mens labours in their Writings and Commentaries , conference and hearing of the learned living , and accustomed painfulnesse in study of any kinde of knowledge . By these meanes , a Christian , presupposing the truth of holy Writ , may in the state of unregeneration , prove excellent in the understanding of Divine mysteries . Hee may understand all and every the Articles of Christian beliefe , all Controversies in matter of Religion , all duties of Piety in Christian practice , any Sermon or Treatise tending to holy instruction , any place of Scripture of darkest and doubtfullest interpretation . Yea , in these things many times Sanctity goes not so farre as those common graces doe : and you may know by experience , that the holiest men have not beene alwaies the happiest expositors of Scriptures , nor soundest determiners of Controversies , but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises . And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon ( even about the most spirituall points of Christianity ) and so heavenly a prayer , that those who are of quickest sight , yet seeing him but a farre off , may deeme him sound hearted ? So easie a matter it is for love of this world , to learne Religion by rote , and to teach the tongue to speake , what the heart doth not affect . This of the first conclusion , the next is this : 2. All Histories and Predictions are knowne unto the most illuminated understandings , by no evidence of the things themselves , but only by evidence of the relation . I shall not need stand long in proving this conclusion . In many precepts and doctrinall discourses , sense and Reason may have something to doe , but in matters Historicall and Propheticall , Faith only beares sway . For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation . That the world was drowned , Noah saved in the Arke , &c , doth not appeare unto us by any argument from the things themselves , evident to sense or reason , but only by the story . So for Prophecies , promises , threatnings , they are not evident , till the event make them evident . As that the Iewes shall bee converted , the Papacy rooted out , &c. we know these things only by the Word foretelling them . In neither of these kindes can our sense be informed , or our understanding convinced of their truth , and therefore wee must rest upon Revelation beleeved . Of these two kindes principally is the Apostle to bee understood , in that description of Faith which hee makes , Heb. 11. vers . 1. where he useth two words to expresse the objects of Faith , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things not seene ; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things hoped for . Things not seene are of a more large extent , and comprise all both past and to come ; things hoped for have a speciall relation to promises of some future good . Both are the proper objects of Faith , which is alwayes drowned in the sight of things that were unseene , and possession of things that were hoped for . The third and last Conclusion followes , which is this : 3. Precepts and discourses of Dogmaticall points mentioned in Scriptures are in part knowne by the evidence of the things themselves , both to the regenerate & also the unregenerate . This conclusion is of manifest truth , as shall appeare thus . In Scriptures there are doctrinall discourses of divers sorts : some of matters belonging to Nature and Morality , others of mysteries peculiar to Divinity . Of the former sort are those manifold allusions , similitudes , and other passages of Scripture about the properties of living creatures , of Plants , of Mineralls , of Meteors , and other naturall things mentioned often in Iob , Ecclesiastes , and divers other places . And also those sundry precepts of Oeconomickes , Ethickes , and Politickes , scattered as in the whole body of Scriptures , so specially collected in the booke of Proverbes . Now in these things albeit it be true , that by reason of our extreme ignorance in many things , which greatly prejudiceth our exactnesse of knowledge in any , wee doe in part firmely rest even in these common matters upon the truth of Gods revelation , yet it cannot be denied but that they are in part evident unto our sense and reason . It were no hard matter for a man that hath but little goodnesse , to make an exact commentary of all Philosophicall matters mentioned in Scriptures : much grace needs not to the writing or understanding of such a booke as Vallosius his sacra Philosophia . And there 's no doubt but a meere Moralist or Politician , had he no more goodnesse in him than ever was in Mach●avoll , should hee but diligently reade Salomons Proverbes , the booke of Ecclesiastes , and other parts of the Bible that touch upon things within his Sphere , would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world . But now in other points that are the more proper doctrines of Divinity of a higher and more spirituall nature , some there are that can never be comprehended by any evidence of reason , no not of the most illuminated in this life : such are the mystery of the Trinity , the union of two natures in one person in the Incarnation of Christ , That there is a Catholicke Church , &c. Some againe there are which may be in part evidently knowne in their proper nature , but yet only by such as are truely sanctified and illuminated by the Spirit of grace ; not by the unregenerate . I need give but one instance , t is a large one , and takes up at least one halfe of Christian Religion : and that is the whole mystery of mans Regeneration , and his estate in Grace in this life . Wherein a thousand particulars there are cleere and evident unto the sanctified and spirituall man , which the carnall man knowes no otherwise than by rote and relation . That wonderfull change which the Spirit of God workes in raising a sinner from death to life , the power of a saving Faith , the nature of godly sorrow for sinne , of peace of conscience , of joy in the holy Ghost , of Gods sweetest mercies in the remission of sinnes , the infinite comfort the soule finds in his favourable countenance , our communion with Christ , of the testimony of Gods Spirit and our Conscience in point of Adoption , the whole art of our Spirituall warfarre , containing the wiles and subtile methods of Satan and Corruption in tempting , with the admirable power of Grace and Spirituall wisedome in making resistance and overcomming : these things , with the like , wherein consisteth the very soule and life of Christian Religion , are very riddles unto the man unregenerate , & when he heares them spoken of and press'd upon him , his heart is overflowed with a kinde of bitter humour betweene admiration and scorne , that another should speake so earnestly about that , wherein hee findes no such great matter of consequence . No , hee knowes these things onely by the booke , experience and evidence of them in his owne heart hee hath none ; and therefore his knowledge of these things is cloudy , uncertaine , hovering , floting in superficiall flourishes of Rhetoricall discourse , not piercing into the substance and life of the thing it selfe ; and where hee comes neere to it , t is but the imitation and bare repetition of others inventions , whereunto his owne barren head and gracelesse heart that little to adde of new store . Whence it falls out in common experience , that in these points of Divinity , and in such cases of conscience as neerely concernes the Spirituall estate of man : you shall have many a godly Minister of meane gifts but of an holy heart , yea many a plaine and simple man in regard of any depth of other knowledge , that yet will discharge himselfe with greater skill and dexterity , and give better satisfaction , than some of those that may challenge the praise and admiration of being deepe Divines and learned Teachers in Israel . And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines , that even the words of Regeneration , Sanctification , &c. are somewhat strange to be found in their writings , and that their discourses and decisions in matters of that kind are intentionall , forraine , dull , and heartlesse . Thus we have seen touching this Object of Faith , namely , Gods written Revolations , How far forth they are Evident and may be Knowne , how farre forth they are Inevident and must be Beleeved . Briefly thus , All things in Scripture may be knowne by the plainnesse of the written narration , else the study of Divinity were a vaine and impossible attempt . All things in Scripture cannot be known by the sight and evidence of the things themselues , for then were Faith utterly taken away . Wherefore againe , Points of Nature and Morality may be in themselves evident to all , but the proper mysteries of Divinity can be in part evident onely to the Regenerate . Now by this wee must learne what to judge of the Popish doctrine , which makes Obscurity one essentiall property of Faith. Faith , say they , is an assent given to any proposition revealed by God Propter authoritatem revelantis : and two essentiall properties this assent hath : 1. Certainty , 2. Obscurity . Of Certainty wee shall speake hereafter ; concerning Obscurity wee yeeld unto them thus farre : That all the Objects of Faith are Obscure , that is , in the Apostles sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things not seen , and comprehended in their proper nature by our senses or understanding . And so not onely the more secret mysteries of Religion , as the Trinity , Incarnation , &c. whose depth and largenesse our reason cannot compasse , but all other matters Historicall or Propheticall , which are easie enough to be understood , are notwithstanding Obscure , that is , Inevident , not lying open to the direct view of body or minde . But this doth not please our Adversaries , t is not want of evidence in the thing revealed , but want of perspicuity in the Revelation it selfe which they understand by obscurity . Their meaning is thus , Faith is an assent to obscure Propositions , that is , to Propositions not understood , whereof wee know not the meaning . I , this is it , this is ( as a learned man speakes ) one roote of Popery in graine , whence originally issues out that blacke darknesse of superstitious ignorance , which covers the face of all that part of Christendome , where Romish tyranny hath the upper hand . And yet that wee may here also gratifie them a little , wee confesse that Christians can for a need yeeld assent to such propositions whereof they understand not the meaning . We have reason to yeeld as much respect to Gods writings as Socrates did sometime to an obscure booke of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so when in reading the Scriptures we meet with many hard sentences , & dark prophecies wee know not the meaning of , we also can say , That which I understand I beleeve for truth , that which I understand not yet I beleeve too that is a truth whatsoever it be . But in this case it is manifest , that this assent is full of trouble and confusion , and whereas faith gives rest and satisfaction to the minde , this fills it with anxiety and distraction : will any man not strangely carelesse and blockish , becontent with such a faith as this , I beleeve I know not what ? And if in some particulars , even pure necessitie cause us for the present to bee contented with such a beliefe , because of our ignorance : must it therefore be brought in as a generall and essentiall property of Faith , that t is an assent to things obscure or unknowne ? But this makes much for the advancement of the Catholike cause , and therefore the factors for Rome have reason to stand stiffely in defence of this their doctrine , for so when they have dropped in the eares of their disciples , this poyson , that the faith of a Christian is an assent to things obscure , to he knowes not what , they have at one stroke nayled their eares to the doores of their Church , and made them their slaves for ever , and wonne them over to their blinde Canonicall obedience , as to beleeve , so to doe they know not what . The summe of our Adversaries doctrine in this point is briefly expressed by Becanus in his Theolog. Scholasttom . 3. cap. 1. Quaest , 3. who therein followes his leaders the rest of the Iesuites and Schoolemen . To the Question An Revelatio primae veritatis , ut sit formale objectum fidei , debeat esse obscura ? he answeres affirmatively , that Divine revelations as the objects of Faith must bee obscure , and that in a twofold respect : 1. Ex part● rei revelatae : Revelatio enim non debet clard & evidenter ostendere rem revelatam . A very strange conceit ; Revelations must not declare things plainely and evidently . why so ? When God revealed his will to the Patriarches , Prophets and Apostles did hee not doe it plainely , and did not they clearely understand what was meant by the Revelation ? They did . But happly the Iesuites meaning is a little better . The revelation must not clarè & evidenter ostendere rem , that is , no revelation hath this force of it selfe , Vt rem revelatam exhibeat nobis Praesentem , ut clarè & intuitivè videamus rem narrat●● . If this were all the Iesuites meane by this doctrine , wee would subscribe unto them , and willingly grant that revelation doth not make things Present and offer them to our view : for if they were present , and seene , what need a Revelation ? In this sense we easily admit the proofes which they bring , for Faiths obscurity , out of Heb. 11. 1. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of things which we behold not by the eye of sense , or reason : and out of 1 Cor 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . True , the things that wee beleeve , are now knowne by us in this life , no otherwise than as wee doe know a man whose face we behold in a glasse , but doe not behold his person : but our knowledge of the same things in the life to come , is as when we know a man standing before him , and looking him full in the face . So the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glasse wherein we may behold the shape and picture of all things to be beleeved , but t is the picture only , not the substance and body it selfe . Were this all our Adversaries intended , the difference betweene us were at an end : things beleeued are obscure , id est , Non-praesentes , non-visae : we grant it . But this doth not fully fit their turne ; for though the things themselves bee obscure , that is , not immediatly seene and looked upon , yet the narration of them in Scriptures may be perspicuous , and plaine to be understood . Now they like not this , all is quite marr'd if they give way so farre , as to grant that the Scriptures are plaine to be understood . This may not bee tolerated in their Schooles and Pulpits , and therefore t is that in their Sermons and writings upon that subject they so bestirre themselves like a heard of wilde beastes , to raise up all the dust they can , wherby to darken the light of that bright most Sunne . And this is the thing that they aime at in their description of Faith , when they tell us that it is an assent to obscure propositions , their meaning is villanous to lay a ground for ignorance and implicite beliefe , that it suffiseth a religious Christian to salvation that he beleeve in grosse the truth of all which the Scriptures and Church doe deliver , though he understand nothing at all distinctly . Let him jumble over his Creed in Latine , and understand never a letter , yet is he a good beleeving Catholike , and it sufficeth that the Creed be recited by him in Persona Ecclesiae , as Becanus out of Thomas very conceitedly affirmes . So in stead of distinct knowledge necessary unto saving faith , they breed in their people a dull , turbulent and confused assent to something but they know not what : which is indeede rather a stubbornnesse and wilfulnesse of resolution , than the well advised beliefe of a Christian. Iust so doe Sorcerers and Witches beleeve confidently in the vertue of a number of Verses , Spells , Characters , &c. which they cannot tell what to make of : and such is the Magicall Faith of those whom the Romish Whore hath bewitched with her inchantments . Nor hath this opinion of Obscurity in matter of Faith any ground at all in those two places before alledged . For the first , in Heb. 11. ver . 1. Faith is an argument of things not seene . Most true , they are not seene , because Faith apprehends them , and sight destroies Faith. But what then , are they unknowne too ? No , for Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evident argument even of these things that are not seene . Yea , but whence doth Faith fetch this argument ? not from the things themselves , for they are unseene . Whence then ? from the Revelation and Declaration of them in the word , which makes them cleer to the apprehension of the beleever . Againe , in that 1. Cor. 13. 12. [ Wee now see through a glasse darkely . ] True , wee see things but as in a looking glasse , therefore wee see them darkely : for let a man first view the shape of any thing in a glasse , and afterward look on the thing it selfe , his first knowledge of it will bee but dark in comparison of the latter . Neverthelesse it is not so darke and obscure , but that a man may describe what thing it is hee sees ; if hee behold a mans face in the glasse , hee may distinctly tell that such a man hath such a visage . In the like manner the Revelations of Scripture are like a cleere well polished glasse , free from dust , ●lawes , crackes , or other deformities : in them wee may behold all the mysteries of Religion cleerly represented in their shapes and proper colours , so farre forth as is needfull for us to see them in this life : and when attentively we marke what is shewne unto us , wee may take distinct notice of every thing that is to be beleeved by us , in all articles of Christian Faith. And this knowledge is in it selfe distinct and cleere , though compared with that other proper immediate beholding of the things themselves , face to face as the Apostle speakes , it may justly be termed Darke , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let one instance make all plaine in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their eyes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being crucified among them . Why this was not possible , that what was done at Ierusalem on mount Golgatha , should bee seene in Galatia many hundred miles from it . How then was Christ described and crucified in the sight of these Galatians ? It was in the cleere and manifest declaration of him by the Apostles preaching . Which though it could not make the sufferings of Christ so evident unto the Galatians , as they were unto such as stood by the crosse of Christ and saw him suffer ; yet so cleere and distinct was the representation thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the mirrour of the Apostles preaching , that the Galatians faith in this case was not an assent to things obscure which they understood not . It s one thing then for a matter to be present unto us in it owne nature , another for it to be perspicuously & plainly set forth in a narration : in which latter sense we affirm against the Romanist , that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures . 2. Ex parte Dei Revelantis . For , non constat nobis clarè & evidenter revelationemillam propter quam credimus articulas fidei , à Deo factam esse . No , is it not evident to us that the Scriptures are of God ? To whom then ? was it evident to the holy men of God to whom they were first inspired ? Yes , the Iesuite grants that , but yet heare his words , Num. 12. [ Prophetae & Apostol● , saith hee , habuerunt tantùm evidentiam revelationis , non autemevidentiam Primae veritatis . Tamet si enim evidenter cognoscerent , Deum esse , qui ipsis revelabat mysteria fides , non tamen evidenter cognoscebant Deum esse summè veracem , qui nec falli possit nec fallere . Vnde sequitur assensum illorum quem habuerunt circa mysteria fidei , fuisse obscurum , & ejusdem speciei , cum assensu fidei nostrae . ] See ye this Iesuite , how hee would blow away with one blast all the certainty of Christian faith , and so bring the matter about , that there shall be no sure footing for it , unlesse it be in the authority of the Church , and the Popes infallible fancy . Revelations of Scripture are not evident to us that they are of God ; to the Prophets and Apostles they were indeed evidently knowne to bee of God , but yet see the mischiefe , the Truth of God , the Revealer , was not evidently knowne unto these holy men , nor were they infallibly certaine , but that God might and would tell them a lie . A foule blasphemy , and I know not whether hee doe deserve the name of a Reasonable creature who is not himselfe , or thinkes there is any , that is not infallibly , evidently , and most certainly convinced of this truth , that God cannot bee deceived himselfe , nor will deceive any . But touching this point , that wee have no such obscure tottering foundation for our faith , but a most sure and cleere word , full of brightnesse and majesty , like light shining into our soules , and by it owne characters discovering it owne divine originall ; of this hereafter more fitly in handling the certainty of Faiths assent . Now in the meane time for conclusion of this first point touching the Objects of Faith , How farre forth they are Evident or Inevident , these two confectaries may be noted out of what hath been said : 1. Knowledge by sight takes away Faith : that is , so far as sight goes , but no further : for as we said of Beliefe , in generall , so here Evident Experience of the truth in some things doth helpe our Faith in other . Whence t is usuall with the godly to strengthen their faith in the promises for time to come , by calling to minde Gods mercies of old , and that evident triall of them they have had in time past . And Thomas because hee saw the Evident truth of Ghrists Resurrection , did more firmely beleeve the rest of the mystery of mans Redemption by him . But otherwise in the same things as sight waxeth , so Faith waineth , the greater light & certainty drownes the lesse ; & where Knowledge is perfect , the Faith , though it remains in the Habit , yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes betweene Faith and Sight , 2. Cor. 5. 7. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] what this walking by Faith is , is plaine Chap. 4. 18. [ We looke not on the things which are seene , but on the things which are not seen : for the things which are seene are temporall , but the things which are not seene are eternall . ] 2. A distinct explicite knowledge of divine things in the Revelations of them in Scripture , is necessary to the being of Christian Faith , By explicite knowledge , I meane , the understanding of the articles of Beliefe , so farre forth as they are plainly declared in Scriptures . This Historicall knowledge ( for so we may terme it synecdochic●● ) of the letter and meaning of the Scriptures in such things as it proposeth to be beleeved , is required to the being of Christian Faith , as a necessary antecedent thereof . For though this knowledge may be where Faith is not , yet Faith can never be where this knowledge goes not before . Ignorant in this sense and Vnbeleeving are termes reciprocall . As perfect knowledge by sight excludes Faith of the thing seene , so doth perfect ignorance of any thing destroy all Faith of the same thing . I say , of the same thing ; for a man may bee absolutely ignorant in some things , yet a beleever in others : and therefore wee doe not meane that such an explicite knowledge is necessary to faith , as that wee must distinctly apprehend all points of Faith , before wee beleeve ; for the Apostles ( when yet they were true beleevers ) were ignorant in many * articles of Faith , as Christs Resurrection , Ascention , &c. But this wee affirme , that where there is totall ignorance of any one article of Faith , there can be no Beliefe at all of that article : as for example , Hee that saith I beleeve a holy Catholike Church , and yet knowes not what a holy Catholike Church is , what ever hee say hee doth not beleeve it . That such a blinde credo is not properly an assent of Christian faith , I prove thus . To assent or dissent is an action of the Vnderstanding or of the Will : if of the Vnderstanding , the object of it is Truth or Falsehood : if of the Will , the object of it is goodnesse or evill . For the assent of the Will the case is manifest , that it doth never assent unto and allow of the goodnesse of the obiect , or dissent from and disallow the evill of it , untill there be knowledge and apprehension of both . For this approbation or reprobation of any thing by the Will , cannot bee without Election , nor Election without foregoing deliberation and judgement of the understanding upon the thing that is chosen or refused . Againe for the Vnderstanding , how can it assent unto the Truth or dissent from the Falsehood of such things whereof it hath no apprehension at all ? For so here should be an Act without an Object , at least an irrationall act of the rationall part of man. For if the Vnderstanding assent or dissent without understanding of whereto or from what , is not a non-ens the object of such an act ? and is not such an act more like the naturall propensions of senslesse creatures whereby they are carried to unknowne ends , than the judiciall determination of a reasonable man ? Though the things beleeved exceed reason , yet the revelations of them are not above our knowledge ; and our assent unto them must be so farre forth rationall , that if wee cannot give a reason of the thing beleeved , yet wee must give a reason of our beliefe . A reason of our beliefe is then rendred when we understand that testimony and authority wherein the thing to be beleeved is revealed unto us . This only makes our assent reasonable . For as in Scientificall knowledge and opinion the understanding never assents till the nature of the thing it selfe be knowne either fully or in part : so in beliefe the understanding assents not till the meaning of the relation or testimony be understood , what that thing is distinctly , whereto it must assent . In the two former wee give the reason of our assent from the thing it selfe knowne , in the last wee give the reason of our assent from the authority of the revealer . In every one our assent presupposeth knowledge , in the former of the thing it selfe , in the later of the Revelation , Wherefore that implicite faith of the ordinary Papist , who following the doctrine of his Teachers contents himselfe that he gives his assent in grosse unto all what ever is in the Bible & Churches traditions , that it is true , whilst yet he understands scarce any Article of his religion distinctly : this their implicite assent is meerely bruitish and unreasonable . Contrary to the expresse precept of the Apostle Paul , Rom. 12. 1. commanding us to offer unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasonable service ; and Peter , 1 Pet. 3. 15. bidding us be ready to give an answer ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a bare answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with a defence ) to every one that demandeth of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Reason of our Faith. Now it would be knowne of the Romish Laiety what reason they can give for their faith , what Apologie they are able to make for it , when as they are utterly ignorant of Scriptures the only reason and defense of our Faith. And is not their service and worship of God , the very unreasonable motion of an unintelligent beast , that 's ordered by his driver but understands not why , and for what reason and ground ? Where particulars are not knowne , there may be a generall kinde of beliefe . But this generall beliefe is not an actuall assent to the truth of any particular thing revealed , till that particular bee knowne and understood . Actuall assent to particular truths is then only when they are knowne : and according to the increase of distinct knowledge , so this assent increaseth . Before there is this distinct knowledge there can be no more but Praeparatio animi , a resolution of the minde to yeeld assent to any particular if it bee once knowne : Which though it be good when wee can doe no otherwise by reason of unavoydable ignorance , yet to teach that this is sufficient to true faith , is to teach men to be carelesse of all religion . T is good where there is knowledge in part , and when for the rest , ignorance is seene , bewayled and avoyded by all earnest desire and possible endevour to get knowledge in all points : but t is monstrous flothfulnesse to bee content with this , that in generall we beleeve all , though we assent to nothing in particular . This were indeed a short cut to heaven , if no more were required to Christian faith , but to force upon ones selfe such a resolution as this ; Here is the Bible , I am resolved to beleeve all that it saith , but for particulars I le looke no further , let the Church and those that are learned looke to that . How farre such a blinde resolution is from Christian faith and pietie , besides experience , ( which testifies that all those who have true faith in some things , doe alwayes much lament their ignorance , and eagerly desire the increase of distinct knowledge ) the Scriptures also doe abundantly witnesse unto us . Wherein no exhortation more common then this unto the encrease of Knowledge , yea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as the Apostle prayes for the Collosians , Col. 2. 2. And for the Corinthians hee wisheth the like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 8. 7. How many prayers of the Saints doe wee finde they have made for knowledge , every where mentioned ? How often is Faith and Knowledge coupled together ? Ioh. 10. 38. 1 Ioh. 4. 16. &c. yea , many times confounded and taken one for the other , 2 Cor. 4. 14. Esa. 53 ●1 . Ioh. 17. 3. &c , Againe , this knowledge is easie to be had by the ayde of the holy Spirit inwardly inlightening and teaching the faithfull , when they use such meanes as hee hath appointed . See for that purpose , Ier. 31. 33 , 34. 1. Cor. 2. 10. 12. 2. Cor. 4. 6. Ioh. 14. 21. where Christ promiseth to shew himselfe visibly [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to those that love him . Were knowledge a thing impossible , or very difficult , or unprofitable , some pretence there were to pleade for ignorance , but when t is so often commanded us , when it may be so easily had , when t is so usefull in the having , so dangerous to want it , it s now impudence to patronize ignorance as a friend to Religion , which is a professed enemy to mans reason . Wherefore it is a shamelesse assertion of Bellarmine , De Iustif. l. c. 5. That Faith may better be defined by ignorance than by knowledge . A pestilent conceit , which once rooted in men breeds in them an horrible contempt , distaste , and neglect of Scriptures and all Religion , as matters not possible nor necessary for them to comprehend . But this is a gull put upon poore people by the Clergy , thereby to excuse their owne idlenesse in not teaching them , or to gaine the admiration to themselves for being the only oracles of Religion , that so they may beare rule over the peoples faith . Or else the god of this world hath blinded these Leaders eies , and they , not willing to goe to hell alone , put out also the eyes of the people , to the end they may not know more than themselves , or all that themselves doe , and so their knavery be discovered . For us , let us detest a doctrine so contrary to the profession of Christianity , that takes away all care and study after godly knowledge , and makes way for the entrance of Heresies , Profanenesse , and Irreligion : nor rest we in our seach after divine things , till wee bee able to say with the Apostle [ I know whom I have beleeved ] 2. Tim. 1. 12. and with the true worshippers of God [ Wee worship that which wee know ] Ioh. 4. 22. Hitherto of the First Part proposed to bee handled in the Definition of Faith generally taken , namely , the Obiect of it , which are all Reuelations of what kind soeuer made by God vnto the Creature . We come vnto the Second point , namely , the Subiect in which this Quality of Faith is inherent , which in the Definition was expressed to be the Reasonable Creature . Within which Latitude wee comprise all created vnderstanding , whether of men or of Angels . Of liuing men there is no Question , not of the best of men that euer were , Adam in his innocency and Christ. That Adam had Faith it cannot be doubted by any who knowes that the cause of his fall , was his not perseuering in a firme beliefe of that threatning , [ In the day that thou eatest , thou shalt die . ] When his ascent to the truth of this reuelation once tottered , Satan presently closes in vpon him , and so plyes him vpon the aduantage , that he leaues him not till he had laid the Happinesse and Honour of that glorious creature in the dust . For the Humanity of Christ , what was in innocent Adam , was also in him , as is apparant by those [ Prayers and Supplications , which in the dayes of his flesh , he offered vp with strong crying and teares vnto him that was able to saue him from death ] Heb. 5. 7. and that complaint vpon the Crosse in his greatest agony . [ My God , my God , why hast thou forsaken mee ] Mat. 27. 46. Those prayers were made in Faith , and so [ Hee was heard in that which hee feared ] : nor was his complaint , though very pitiful , and fetcht from the lowest depth of Misery , without much strength of Faith , whilst yet he cals him his God , whom for the present hee found his enemy . Moreouer , though Christ as the Son of man was ignorant of the time of the end of the world , yet no question but he did perfectly belieue the Article of the last iudgement . Touching Angels , wee haue S. Iames testimony of the euill Spirits , Iam. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They belieue that those chaines of darknesse in which they are now imprisoned shall bee euerlasting , and that they shall bee made much heauier vpon them by a multiplication of their torments in the iudgement of that great Day , as Iude speaketh , Iude 6. This they belieue with such horror , besides a world of other particulars which by reuelation of Scripture they know will fall out . For there is no doubt but the diuels though they tempt men to vnbeliefe , yet doe themselues belieue the truth of the Scriptures , which they know well enough to bee of God. Their rage and malice against them , proues it euidently . For the blessed Angels we cannot deny vnto them nothing what wee grant vnto the accursed , but as their knowledge of many things is more cleare and exact then it is in the Diuels , so is their faith vnto others much more firme and resolued . Whence though they know not the day and houre of the end of the world , Mar. 13. 32. yet they belieue it with ioy , expecting the augmentation of their owne happinesse by accesse of the Churches accomplished glory . Nor doe the Spirits of iust men , who liued by Faith in this life , vtterly cease to liue by Faith after their translation into heauen : for euen when they are there , they yet still belieue many things both past and to come , as the resurrection of their bodies , euerlasting life , &c. And that prayer which the Saints in heauen make for auengment of their bloud-shed vpon the Earth , [ How long Lord Holy and true , doest thou not iudge and auenge our blood on them that dwell on the Earth ? ] Reu. 6. 10. is certainely a prayer made in Faith. Wherefore you see that euery part of the world hath faith in it , Faith on earth , Faith in heauen and Faith in Hell too . Whereas there is Created Reason , there also there is Faith. The reason is this , because Perfect Vision only takes away all Faith : and where all things that may be knowne , are euidently seene , and looked vpon being comprehended in their proper nature , there is no faith at all . But now there is no Created Intellectuall Nature but it may vnderstand more by reuelation , then it can comprehend Intuitiuè , by beholding the thing it selfe . And therefore all Future things which doe nor naturally depend vpon necessary causes , cannot be knowne vnto the Angels themselues , but onely by reuelation from God. Whence the Apostle Peter speaking of the mystery of mans redemption by Christ , 1 Peter 1. 11. affirmeth , that euen the Angels were greatly desirous to behold that wonderfull mystery [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to sto●pe downe and looke into it , as wee doe into darke and obscure places . For such was the mystery of the Gospell , euen secret and hidden from the knowledge of Angels , till God by reuealing it vnto the Church , made it knowne also vnto them : as the Apostle shewes Eph. 3. 10. In like sort for matters of Fact long agoe past , euen the Saints in heauen haue no euident knowledge by Uision , but onely by reuelation : they must still belieue the stories of the Bible , know them they cannot by sight , vnlesse we should belieue that vaine opinion , De Speculo Trinitati● , that the Saints beholding the face of God , doe as in a glasse behold in Sin all things present to their view : which is iustly reiected by the learned as an impossible thing . Wee dare not be curious in these things , pressing too farre into those matters which wee haue not seene : thus much wee may with reason affirme , that God alone is without all beliefe whatsoeuer : because hee onely is Perfect in knowledge , most distinctly comprehending at once all things past , present , and to come , calling the things that are not , as if they were : in whose sight all things are manifest yea [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Heb. 4. 13. stripped starke naked , and presented to his view in their proper shapes . Only such an absolute infinite knowledge , takes away all Faith in any kinde whatsoeuer . As for the creature , it knowes but in part , and therefore it m●st in part bee alwaies bound to belieue , whatsoeuer the creator shall reueale vnto it . Thus in the generall you see that tho Reasonable Creature is the Subiectum quod of Faith : but we may yet more particularly enquire of the Subiectum quo , in which Facultie of the Reasonable Creature , Faith is resident . In euerie Intellectuall nature there are vsually made two Distinct Faculties : First , The Vnderstanding : Secondly , The Will. The Obiect of that is Truth : The Obiect of this , Goodnesse . Now then Faith being an assent to the Truth and Goodnesse of Diuine reuelations , we must see in which of those Faculties it is resident , or whether in both . Our Aduersaries teach that the Assent of Faith is an act of the Vnderstanding onely , not of the Will. This opinion we reiect as erroneous , because Diuine Reuelations are essentially as Good as they be true , nor hath their truth any prerogatiue aboue their goodnesse : and so Faith is giuen but by halues vnto one part of the Obiect , where there is not as well an Election and Approbation of the Goodnesse of it by the Will , as an ascent to the truth of it in the Vnderstanding . Wherefore we affirme that this Assent of Faith is an act of the Vnderstanding and of the Will , both together approuing and allowing the truth and goodnesse of all Diuine things . In which assertion you are to note that we doe not make the Habit of Faith to be inherent in two diuers subiects , nor this act of Assent to come from two diuers Principles , or two seuerall Faculties of the mind : but we affirme the subiect is but one and the same , namely , the intellectuall Nature . For I take it with diuers of the Learned , yet as they doe vnder correction of the more Learned , that those Speculations about the reall distinction of Faculties in such Spirituall Substances as are the Angels and soules of men , are but meere subtleties of the Schoole , without any true ground in natu●e it selfe . He that shall in an vnpartiall search after Truth and Full Satisfaction , thoroughly examine the same Distinction of Faculties in the Sencitiue Soule , that the Common Sence , Phantasie , and Memory are three powers of it really distinct , as in Nature so in place : let him but examine the weakenesse of the ground of this distinction , and the inexplicable difficulties that doe accompanie it , he shall find vpon study of the point , that it is no Heresie in Philosophy to hold , that our grand Master hath herein affirmed more then will be euer vnderstood or thoroughly iustified by any of his Disciples . As in these materiall Formes , so much more in those Spirituall Essences , Faculties haue beene multiplyed beyond necessitie , and that thought to be done by more , that may be performed by fewer helpes . Our Sences haue in this case deceiued our Reason , and because we find in Compounded bodyes diuers actions and motions to flow from diuers qualities , we haue therefore imagined , that in Simple Spirituall Substances the case must be alike , and there is no remedy , but we must Vnderstand by one Facultie , Will or Nill by another , Remember by a third . Whereas all these seuerall actions flow immediately from the liuely and actiue essence of such a Spirituall Substance , without any such distinct faculties that need come betweene the Agent and the Action . For our purpose it appeares , that the Vnderstanding and Will are not distinct Faculties that haue distinct actions : Thus , First , The Vnderstanding essentially includes the Will. For the Vnderstanding hath a naturall inclmation to Truth , as the Will hath to Goodnesse : It abhors Falshood , as that doth Euill . This desire and loue of Truth is 〈◊〉 , this refusall and hatred of Falshood is Nolitio : and so Velle and Nolle are actions euen of the Vnderstanding too , and this proposition [ Intellectus vulirerum , non 〈◊〉 salsum ] is most true and proper . Secondly , The Will essentially includes the Vnderstanding . For to will or nill any thing good on●uill , is an action either of knowledge , or of ignorance . If of ignorance , then the Will in reasonable nature shall be an vnreasonable Facultie , which is blindly carried to the embracing or refusing of that , which it selfe knowes not at all , but only it is knowne to another facultie , the Vnderstanding . But this were an absurd imagination to make the Will Facultatem non-intelligentem , and to appropriate vnto it such a motion as is destitute of knowledge , like a blind man that is led by the seeing he knowes not whither . So should the Doctrine of Free-will in any kind whatsoeuer , fall to the ground : For how is the Will free , but because it may choose this or that ? How can it make choyce , vnlesse it doe also vnderstand , campare , aduise , and deliberate about the nature and consequences of things offered vnto its choyce ? Wherefore it is manifest , that Intelligere and Iudicare are actions belonging vnto the Will also , and that this proposition [ Voluntas intelligit bonum aut malum ] is true and proper . Thus in regard of the actions Valends , and Intelligendi , we haue no reason to make a distinction of Faculties , where the actions are common and indifferently agree to each of them . If one facultie can doe both , what reason is there to make two ? And if the Philosopher be in the right , denying a distinct facultie for the Memorie in the reasonable soule , because the Vnderstanding sufficeth to that , for as much as eiusdem est seruare Habitus & ●●s vti , we haue the same reason to hold the Vnderstanding and Will to be no distinct Faculties , seeing , eiusdem est intelligere & velle . Thirdly , The Obiect of the Vnderstanding and Will are one and the same . For Truth and Goodnesse are essencially the same thing . In Naturall things it is most plaine , that their Truth and Goodnesse is all one . Their goodnesse is nothing but the Truth of their Being in their perfect conformitie to Gods vnderstanding and will , when their Essence and Qualities are perfectly the same which they had by their creation . When the Creature is as it was made , then it is both True and Good : so farre as any part of truth is lost , so much of goodnesse is gone . And this appeares by the contrarie ; Malum and ●alsum in the creature , opposed to this naturall goodnesse and truth of it , are both but one thing : namely , any Defect or Excesse in the parts or degrees of their Essen●e and Qualities , otherwise then according to the Truth of their Creation . Such defects and excesses we call Errors , Vntruths , and Euils in nature . So that if we consider Truth and Goodnesse in the nature of things themselues , it is not possible to make any reall distinction between them . What things are in our opinion , it matters not much . Our conceit we haue of them , makes them not either true or good . Nor is gold and precious stones any iot the better or worse , because ciuill nations haue them in greatest account , or Tartars and other Sauadges despise them as toyes and vnnecessarie to mans life . Where the Essence of any thing is entire and perfect , there is Truth and goodnesse , though all thinke nothing , or thinke otherwise of it . And let vs thinke as long as we will , we cannot conceiue any naturall thing as true , but we must conceiue as Good too . Witnesse all I ogicke rules , Philosophy , Mathematickes , there is no conclusion , how vnpleasant soeuer it seeme to be : but if it be apprehended as True , it also affects the vnderstanding with ioy , delight , and contentment in the goodnesse of it . It delights because it is true , and so Truth quatenus , Truth is good . So that vnto such as aske , wherefore are the Mathematickes good ? I answer , Because they are True : a part of Gods created truth , of which it is blasphemy to hold and affirme that any the least part is euill and nought worth , nor deseruing a mans study . All Truth is amiable , like God the Authour of it : and goodnesse is so essentially incorporated together with Truth , that they cannot be seuered in our knowledge or affection . Now in morall and Diuine things the case is much more plaine , That their Truth consists wholly in their Goodnesse , nor can it be imagined , how vertue should be said to be true , but onely because it is good , or what the Truth of Grace is , but onely the Goodnesse of it , Wherefore generally that rule is Cortaine , Bonum & Verum conuertuntur , and their praedication each of other is not onely in the Concrete , Verum est bonum , but also in the abstract , Ver●… est bonitas , & ò cont● . 〈◊〉 . And so the Scripture takes these two indifferently , as Gen. 1. 31. When God had created all his workes , he looked on them , and saw that they were Very Good. They were true as well as good , but one includes both . And Iohn 8. 44. it is said touching Satan , that He abode not in the Truth : that is , in that perfect and good condition wherein God created him , for he fell from his goodnesse , as well as from his Truth . By this it appeares that this distinction which is made betweene the truth and goodnesse of things , is not from their Nature , but from our esteeme and conceit of them . We measure the goodnesse of things by our owne ends , and the vse we haue of them : such things as fit our purposes & are proportionable to our necessities , those we account good , and Such things we make the Obiect of our wils , because wee desire them , with a more notable degree of Constancy and vehemency : Other things , though very good in themselues , yet because they touch vs not , and our desire of them is slight and vanishing , we make them the obiect of our vnderstanding only , as if wee apprehend in them nothing but bare Truth . As for example , he that shall discourse vnto an intemperate man in his temperate moode , how shamefull and vnseemely a thing it is for a Christian to be ouercome of drinke , to be a seruant to his appetite , to wallow in filthy pleasures , to bee seene in base company , and hase places , and shall tell him how comely and commendable a vertue sobriety is , how gracious an ornament of a man , how necessary a duty in euery Christian : when you tell him of these things , he vnderstands you , and assents not only to the truth , but to the goodnesse of what you say . But heere is the mischeefe , his resolution stands otherwise , sottish delights preuaile against all sober aduise , and the stronger desires of pleasures drowne those faint affectious towards Temperance . How in this case , the truth and goodnesse of the vertue commended , is but one thing : and the intemperate man did a●t that same time apprehend and approue of both in generall , wishing that it were with him , as it should be , and is with other men . But now when anon after he comes to put in practise what he thus knowes and allowes of , long Custome and ill perswasions doe so farre darken his former apprehension of the Goodnesse of the thing , that now there seemes to be nothing left in his head but a generall notion of the Truth of that which he heard at such a time . So then , Truth and Goodnesse are not two seuerall things , nor apprehended by two seuerall faculties : but one and the same thing , knowne and desired by the same facultie . The difference lyes onely in the diuers degree of our apprehension , which varies according as the things apprehended seeme to haue more or lesse agreement with our particular vses and necessities . Where matters fit vs in particular , there our desires are Strong and Constant : When they agree to vs onely in the generall , then our Generall Desires not well rooted , are choked and stisled by contrarie affections in the particular performance . It fares with men as it did with Shimei ; Salomons commandement of not Departing the Citie is Good , till Shimei haue a Seruant take his heeles and run to Gath : and then Shimeis beliefe of Solomans threatning must giue way to his Couetous desire of recouering his runnagate Seruant . So in matters of Religion , men know and approue of their truth and goodnesse in generall , wishing that themselues had all the grace and pietie which is so much spoken of , but when after they compare it with their more pleasing contentments in this or that kind , they renounce the Goodnesse of Religion , and hold it onely as a Truth . Of which diuersitie in assenting to the goodnesse of things in generall and in particular , more shall be spoken hereafter in the next point . For conclusion of this point touching the subiect of Faith , we doe not appropriate faith either to the Vnderstanding , or the Will , nor yet refer it to both , as vnto two distinct faculties ; but we place it immediately in the whole intellectuall Nature , whether of mans soule , or of Angels . In which wee follow the sentence of the Scriptures , that seate Faith in the whole heart ; as Rom. 10. 10. [ With the Heart , man belieueth vnto righteousnesse : ] and Acts 8. 37. [ If thou belieuest with all thine heart . ] Now it is a thing manifest that in Scripture the heart is taken for the Whole soule with all its powers and operations , as of vnderstanding . 1 King. 3. 9. Salomon asketh of Godan [ vnderstanding Heart ] of Willing , and Choosing . Act. 7. 29. [ In their harts they went backe to Egypt . ] 1 Cor. 7. 37. [ He that st●n●●th firme in this Heart ] i. in his purpose and resolution . Againe , of the Affections , Mat. 6. 21. [ Where the treasure , there is the Heart also ] i. Loue : for Rom. 1. 24. of the memory , Luk. 1. 16. They did those words in their hearts : so Luke 21. 14. We need not goe seeke on t any trouble some distinction of faculties , wherein to place faith , seeing the Scriptures speake simply of the whole soule , and neither Nature nor Scriptures do intimate any necessity at all of mal●ing such a difference . Wee come now to the third and last point proposed in the definition , or the Genus vnder which it is comprehended , that is , Assent : about which wee must enquire after two things . 1 The Certainty of this Assent of Faith. 2 The Diuers Degrees and Essentiall Differences whereby the assent of Faith in Gods Elect is distinguished from all other Faith. The Certainty and strength of our assent vnto Diuine Truths , springs from these three fountaines , 1 From the Infallible Authority of the Reuelation . 2 From the excellent greatnesse and worth of things Reuealed . 3 From the manifest experiment of some part of their Truth , knowne vnto vs. Of these in order . The first and chiefest ground whereon is built the Certainty of faiths assent , is The Infallible truth and Authority of Diuine Reuelations . I call this the chiefest ground , because it is that whereunto finally all our Beliefe is resolued . For aske the question , wherefore do you firmely belieue the Articles of the ●reed ? The answere is . Because God hath reuealed them in Scriptures , to be belieued . The reason of which answere is this , because , What euer God saith , istrue . Now this is a principle in Nature , aswell knowne to the reasonable creature , as that they haue reason , it is grauen deepe vpon the conscience of euery one , which tels him , That God is so infinitely Wise , that hee can be ignorant of nothing , that none can circumuent and ouer each him . And againe , that he is so infinitely good , holy and Iust , that no ●ie can come of this truth ; as Iohn speaketh ; Iohn 2. 21. Wisedome it selfe cannot bee deceiued , Truth it selfe cannot deceiue ; and God is both . Wherefore none but a Iesuite like Beca●… , whose wits haue serued an apprentiship in the mystery of lying and aequiuocation , vnder the Father of ●ies , would haue affirmed , that the Prophets and Apostles , though they knew it was God that reuealed heauenly mysteries vnto them , yet they knew not Euidently whether God was not deceiued himselfe , or would not deceiue them . Alying surmise much like that of the Serpent when hee tempted the Woman , Yea saith he , hath God indeed said so ? Yes , the woman answeres , God hath said so , and we know it . But Satan replies , Are you sure that God spake true when hee said it ? The Diuell then denyed it , and Becanus staggers at it , as a thing very doubtfull , telling vs , that when God speakes . man cannot be euidently certaine whether he speaks true or false : But we reiect with abomination such a suggestion to Infidelity , that strikes at the roote of all Christian Faith , and shakes the lowest foundation-stone in all that building ; we know and are euidently assured , That God is truth , and in him , or of him , there is no Lie. From this first ground of faith in Gods Essentiall truth , wee draw another , that whersoeuer any Reuelation is certainely known or belieued to be of God , there the reasonable creature doth fully assent to the truth of things reuealed . Whence all the holy Pen-men of Scriptures did for themselues most certainely belieue the truth of all things they deliuered , ( though sometimes they vnderstood but darkely , what was the meaning of that which they spake and wrote ) because they knew that they were taught them immediatly from God. Yea , the diuels themselues , when they know , as they doe , these reuelations to be from God , howeuer they tempt men to distrust , and out of malice , raises vp lies and slanders vpon Gods truth , yet in the meane time are themselues cleerely conuinced of this truth , and doe assent vnto it in their consciences . The diuell knew well that Gods threatning to Alam was a certaine truth , euen whilst he perswaded him it was but a lie . And when he inspired the Pharisies to call Christ. Samaritan , Belzebub , a possessed Daemoniacke , a Deceiuer , and all to nought , euen then himselfe could not but confesse that he was that Christ Iesus , the Sonne of the most high God : Mar. 5. 7. But this is the malice of Hell , to sight against the Light , and furiously to oppose what we cannot but acknowledge to be truth . Well , Thus far then our Faith goes vpon a sure ground , That whatsoeuer God saith , is true : And againe , When wee know euidently that God sayes it , wee are ready to belieue it without further question . But here in the next place is all the doubt , How know wee infallibly that God is the Author of the Scriptures , and that such things as therein are proposed for vs to belieue , are reuealed by God himselfe ? This is a fundamentall Question , wherein it greatly behoues euery Christian to be rightly informed . It would require a large discourse to bee prosecuted through euery particular : I shall but onely touch vpon the generall , and giue occasion to each one carefully to bethinke himselfe , that his faith be built on the rocke , and not vpon the Sand. The Question is , How is it knowne certenly that the Scriptures are the very word of God ? it hath two brāches . 1 Toaching each seuerall part of Scripture , as it was reuealed and giuen to the Church of God , How did the People of the Iewes know , that what was deliuered by Moses and other Prophets after him , from time to time , was the word of God ? To which I answere , they knew the writing and Preaching of Moses and the Prophets , to be of diuine Inspiration , partly by the holinesse of the Doctrine which they taught , the liuely power and worke whereof the hearts of the godly then felt , partly by the miracles which they wrought for confirmation of their propheticall office , partly by the certaine and infallible accomplishment of all their prophecies . Of which triall of Prophets and their prophesies , wee haue a generall rule set downe , Deut. 18. 18. &c. I will raise them vp a Prophet from among their brethren like vnto thee , and will pur my words in his mouth , and hee shall speake vnto them all that I command him . 19. And whosoeuer will not hearken vnto my words , which hee shall speake in my name , I will require it of him . 20. But the Prophet that shall presume to speake a word in my name which I haue not commanded him to speake , or that speaketh in the name of other gods , euen the same Prophet shall die . 2● . And if thou thinke in thine heart . How shall wee know the word which the Lord hathnot spoken ? 22. When a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to passe , that is the thing which the Lord hath not spoken ; but the Prophet hath spoken it presumptuously : thou shalt not so be afraid of him . By the same meanes were the preaching of Christ , also the preaching and writing of the Apostles knowne in their times . 2 Touching the whole Scripture as it is now compleatly deliuered vnto vs in writing : How can it euidently and infallibly appeare vnto vs , that what wee finde written in the Bible , is of diuine inspiration , the very oracles of God , not mans Inuentions ? In the solution of this Question , our aduersaries of the Romish , and wee of the Reformed Churches differ irreconcileably . Wee affirme that the Scriptures are knowne to be of God by themselues : they maintaine , that we cannot bee certaine of the Scriptures Diuinity by any other argument , then the testimony of the Church , which say they , doth infallibly propose vnto vs , what is to be belieued , what is not to be belieued . So that ask a Roman Catholike , Wherfore do you certainely belieue such and such Articles of Faith : His answere will bee , Because the Church , which can discerne what is , what is not of God , hath infallibly decreed such and such things to be belieued . Against which impious doctrine , we except , and say , That by this meanes our Faith is resolued either into nothing at all , or at the furthest , but only into humane Authority . 1 That is resolued into iust nothing , but runs round in a Circle like a mill-horse . For aske a Roman Catholike , why doe you belieue the Pope cannot erre ? His answere is , because the Scripture saith so , Tues Petrus &c. and , Orauipro te ne deficiat sides tua , and Sum v●b scum ad consummationem saculs : with such other places . But how know you that those places are Scripture , and that that is the right meaning of those places ? He answeres , because the Councell of Trent and the Pope say so . Yea but how know you infallibly they doe not erre in saying so ? Hee answeres , Because the Scripture affirmes , they cannot erre : for , Thou art Peter , & vpon this rocke , &c , This is the Fayries dance , wherein men smitten with the spirit of giddinesse , are led round in a ring , being neuer able to free them , or finde any resting place whereon to fixe the assurance of their Faith. 2 That at best , their faith is resolued finally into Mans Authority . Which appeares thus , aske a Papist . Why doe you belieue Purgatory ? He will say , Because God in his word hath reuealed it as an Article of Faith. Zach. 9. 11. I haue loosed thy prisoners out of the pit , wherein is no water , i. out of Purgatory , and Luke 16. Lazarus was carried into Abrahams bosome . i. into Purgatory . with such like . Well , but why doe you infallibly belieue that this is Gods word , and that this is the meaning of it ? Hee sayes , Because the Church , i. Counceis and Popes say so . Hee can goe no further , vnlesse hee will runne round . Here then hee must stay , resting his Faith on mans Testimony and Authority . Which hee doth manifestly , forasmuch as it appeares not by any argument from the Scriptures themselues , that such a doctrine as Purgatory is contained in them , and therefore he assents to the truth of it finally and onely because the Church for sooth , hath conceiued the meaning of those places to be such . Now this is not to belieue the Scriptures , but to belieue the Opinion of the Church , that is to say , of men like our selues . Heere a Becanus helpes at a dead lift by a schoole distinction , thus . Fidesresoluitur Formaliter in Deumprimam veritatem reuelantem . Directiuè in Ecclesiā propter infallililitatē proponēdt . The shift of a Sophister . What Faith is it that is thus resolued , Theologicall or Humane ? Neither saith hee , Theologicall Faith is resolued into Gods authority ; Humane is resolued into mans authority ; as to belieue an Article , because Calui● , or Lutber teach it , or say wee , because Pope Paul the fift , Gregory the 13. or any other Pope , Cardinall , Bishop or Bishops teach it . What saith is it then which is resolued into the Churches authority ? It is saith the Iesuite , neither saith , neque purè diuina , neque purè humana , sed quasi media inferior is cuinsdam ordinis . Iust so I take it , men vse to speak when they cannot tell what to say , It is Quasi , and Aliquomodò , and Alicuius generis , &c. It is something , if they could tell what . But be it what it may be , if it be not a diuine Faith , What shall become of the vulgar sort in their Church , must they bee saued by such a middle kinde of Faith betweene Diuine and Humane ? This is a new way to heauen of the Iesui●es inuention , wherein it will bee a matter beyond his skill so to conduct a poore vnlearned Catholike , that he step not aside , leaning too much vpōmans authoriti , whereon he should not trust at all ; and too little on Gods , on whom he should altogether relie . Plaine folke haue no skill in such nice distinctions , of belieuing God Formaliter , and the Church Directiuè : and it will trouble the authors of them to giue a reasonable meaning of them . For what is it to belieue the Church Directiuè ; is it to be drawne by the Churches direction in the ministeriall Preaching and application of the Scriptures , vnto beleefe of the Articles of Faith ? Wee grant such a resolution of our faith into the Churches authority , as a motiue to induce and persivade vs to belieue . But Becames denies that the Church is to be reckoned inter motiua fidei , and therefore he must needs account it , inter formales rationes fidei , as a case of reason and proper foundation of our faith , whereinto it is resolued formaliter . And so it is , for there is neuer a Papist that wil belieue any thing that God saith , but onely for this reason , because the Church allowes of it . It is not the light and Euidence of Gods word , by it owne selfe , Euincing its owne Diuinity , and Interpreting its owne meaning , t is not this they rest vpon ; if they did , what need they goe further ? but it is meerely , formally , and directly the Testimony and Opinion of men , whether Fathers , Councels , Popes , or whomsoeuer they please to style the Church . This impiery is horrible , and so maine an errour in the foundation of Faith , that it makes the whole frame to ●otter , fastening the consolation and Hope of man , vpon the vncertainty of another mans testimony , therby throwing him into inextricable difficulties and doubts ; besides offering intollerable indignity vnto God , in giuing such authority vnto his seruant and vassall , as tends to the contumely of the Lord and Master . For so it is when a few men met together in a Councell-house , or one poore sinfull illeterate Pope shal be deemed of power sufficient , and iudgement infallible , to set themselues downe vpon the bench , and to call that word which shall iudge them at the last day , vnto the bar , and there to interpret , ratifie , or nullifie , what and how themselues best pleaseth . Wee might wellbe ashamed of our religion , when wee dispute with Athiests and infidels , if wee had no better reason to confirme our Religion , but our owne testimonie , because we say , it is the truth : and the Romish Church might blush , when she pleads for her infallibilitie from those places formerly mentioned , & yet in sine hath no other warrant from them but onely this , it is so ; and it shall be so , because shee her selfe hath decreed that onely to bee the true meaning of those Scriptures . But to leaue these absurdities & blasphemies , and come to the truth ; that which we maintaine touching the Certaintie of the Scriptures Diuine authoritie , is this , viz. That we are infallibly ascertained of the Scriptures Diuinitie by the Scriptures themselues . I or as in other Sciences there are alwayes some principles Per se not a & indemonstrabili● , whence other things are proued , so in Diuinitie , all conclusions in point of Beliefe and Practise are proued by the Scriptures , but for the Scriptures they proue themselues by their owne naturall light , manifesting their Diuine Originall whence they are , and their right meaning how they must be vnderstood . They are Primum ●●sibile , not like Colour which cannot be seene till light make it apparant , but like Light it selfe , which maketh all other things manifest , & it selfe too , by it own proper Quality . Wherefore when we are asked , why we doe beleeue the Articles of the Creed ; we answer , Because they are reuealed in Scripture : Again , How are you sure the Scriptures are the Word of God ? we answer , we know it by the Scriptures themselues , the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth , which are imprinted vpon those sacred volumes . Lastly , If we be asked , How know you that this is the right meaning of such or such a place ? We answer , We know it by the Scriptures , which being diligently examined and compared together , plainly discouer their own right expesition . In these answers we rest , finally resoluing our Faith into the Word of God alone , and nothing else . As for the Authoritie of any one man , or all men in the Church , we giue it all due reuerence according to its place and degree . We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion , the continuall Preaching of the Word by the Ministers therof , the manifold expositions of Doctrines of Diuinitie , and Bookes of Scriptures by the Learned in their Writings , all these we acknowledge with due regard & thankefulnesse , to be blessed meanes for the breeding and growth of Christian Faith : because they all doe or should point vs vnto the Scriptures , holding forth the light of them , that we may the more cleerly diseern it in its true brightnesse . Thus they are helpes to make vs see the truth , but no causes why we belee●e it : this we do for its own sake , not their saying . And vnlesse what they teach , doe appeare vnto vs cleerly out of the Scriptures , we freely confesse , that although their Reuerence will cause vs to Suspend our Iudgement , and thorowly to examine the Cause , yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vnto vs. The rule of the Apostle prohibits vs , 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man , but in the Power of God. Our Aduersaries here thinke that they haue vs vpon an aduantage , and caught vs in a circle too , as if we also ran round from the Scriptures to the Spirit , & againe from the Spirit to the Scriptures , thus : How know you the Scriptures to be Gods Word ? By the Spirit reuealing the same to my heart and conscience . But how know you this reuelation of the Spirit to be true ? By the Scriptures that testifie , The secret of the Lord is reuealed to them that feare him : Ps. 15. But how know you this & the like places of Scriptures to be Gods Word ? By the Spirit , again . Thus they suppose we are intangled : but they mistake vs and our doctrine greatly in this particular . We teach indeed that we know the Scriptures to be the Word of God , by the Spirit of God inwardly Reuealing and Testifying the truth of them vnto our Consciences . But it must here be diligently obserued , what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified & assured of the Scriptures Diuine Truth . It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures . We haue no warrant for any such priuat reuelations now , nor is there any need of them ; and such as looke for them , may easily embrace their own presumptuous fancies , in stead of a Reuelation from heauen . How then doth the Holy Ghost reueale vnto vs the truth of Scriptures ? I answer , By remouing those impediments that hindred , & by bestowing those graces that make vs capable of this knowledge . There is in vs a two-fold Impediment : First Ignorance , whereby our eyes are closed that we cannot see the light 〈◊〉 Second , Corruption , whereby , although we see the light , yet we cannot but naturally hate it and turne from it . The Holy Spirit cures both by a double remedy : First , of Illumination , restoring our decayed vnderstanding to some part of its primitiue perfection : Second , of Sanctification , infusing into our desires and affections some degrees of their primitiue Holinesse and puritie . By this worke of the Spirit , Opening the eyes of our minds that we may Vnderstand the Scriptures , & see the wonders of Gods Law , and also Rectifying our corrupt affections , that we may loue and embrace the Holinesse of Diuine things : by this meanes , I say , is the Diuine truth of Scriptures reuealed to vs. For presently vpon this Opening the eyes of our minds , we see the glorious brightnesse and light of the Scriptures shining into our hearts , and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne . Also , after this renewing of our Sinfull inclinations , we find presently that our Soules , and those things which the Scriptures do reueale vnto vs , haue a singular sympathy one towards another , our loue that we beare to the beautie and Holinesse of the Word is strong , & that command which the Word hath ouer vs , is most powerfull & awfull : so that now we haue as kindly a relish of the goodnesse and excellency of Scriptures , as a healthfull stomacke hath of wholesome food . By these things which we cleerly see in the Scriptures , & euidently feele in our selues , we are fully ascertained in our soules that none but God is the Authour of so He menly & Holy Mysteries . In this sence we still pray for the Spirit of Reuelation , Eph. 1. 17. so called in that place , because it inlightens the eyes of our vnderstanding , as in vers . 18. that then we may see the excellency of Diuine mysteries reuealed to the Church . Other inward and secret reuelation of the Spirit we acknowledge not in this businesse . Now there is no such circle , as our Aduersaries would driue vs into , but a plain & straight way . How know you that the Scriptures are Gods Word ? We answer , By the Scriptures themselues : by that wonderfull light & excellency of truth and Holinesse shining in them . Here we would rest and goe no further . But yet if we be asked . How we come to see this Light ? We answer , It is by the only worke of the Spirit of God , giuing vs eyes to see , and hearts to loue this Light. If we be further vrged , How know you that you doe indeed perceiue such a light as you speake of , or how can you make it appeare to another , that you are not deceiued therein ? To these questions we answer . That the former is idle , iust as if one should aske him that ga● then the sun , How know you that you now see the Light : And for the later , it demands an impossible thing , as if a blind man should require him that sees , to proue vnto him by sound argument , that he beholds such or such things : which cannot be done . In short , A man inlightened and sanctified by the Spirit , doth perceiue the truth of holy Scriptures infallibly by their owne proper light and for his own proper vse ; albeit he be not able to demonstrate so much to another , to make him see what himselfe doth . Now here we should goe further in the explication of this assertion , that the Scriptures are knowne to be the Word of God by themselues ; and all such arguments as do demonstrate this truth , should be layd forth before you . But it would take vp a long discourse , and the point more directly belongs vnto those generall cōtrouersies about the Scriptures , which are moued between vs and the Papists ; amongst which , this touching the Infallibly certaintie of Scriptures is at large handled and maintained by the Learned of our side . Amongst whom , the learned ●ackson deserues due prayse and thankes of all that loue Learning , for his diligent examination of this point , in his first & second Booke of Commentaries vpon the Apostles Creed . Books that are fruitfull of exquisite obseruation in this kind , and being as painfully studied as they are with much diligence and labour compiled ; will I perswade my selfe giue much satisfaction to those that honestly seeke for it . I conclude all touching this point with a threefold admonition , which by way of application I shall briefly dispatch , intending only to perswade euery one not to slight so serious a matter , but carefully to examine vpon what certaintie his faith is built . 1 Admonition is this , That in this enquiry after the Scriptures certainty , wee must looke that wee giue satisfaction vnto our owne soules : but that is impossible to satisfie all others who are disposed to cauill . The truth of Scriptures is knowne vnto them for whose benefit they were written , namely , the elect : and as in another case the Apostle spake , Rom. 11. 7. The elect , haue obtained it , the rest haue beene hardened : so here , The ●lect doe see this light ; the rest are blinded , Wherefore , when the eyes of our vnderstanding are opened , to see the wonders of Gods Law , to behold the admirable maiesty , purity , holinesse , and oxcellence of diuine reuelations in the Scriptures , when we feele vpon our foules the awfull commanding power of them to binde our consciences vnto obedience , to master our vnruly lusts , and wholy to captinate vs vnto their Soueraignety ; wee must not now begin to doubt of the truth of this which wee so sensibly see and feele , because another cauils , & dispises vs , and will not be won with our perswasions to thinke as we thinke . For he that sees the Sunne , hath no cause to distrust his owne eye-sight , because he cannot perswade a blind man by any argument possible that he beholds a most glorious and excellent light . 2 Admonition is to put you in minde of that danger , wherein carelesse men , who build , without hauing laid a sure foundation . Come to most men and aske them , Why doe you beliue the Scriptures , and these points of religion out of them ? Their answere is , Because they bee the Word of God Yea but what perswades you to thinke so ? Here they are staggered , and haue nothing to say , but they are lead vnto this beliefe by Custome of Education in a Christian Church , wherein the Scriptures Diuinity is generally receiued for an vndoubted truth , and they belieue what they see others doubt not of ; else it were a shame for them . But in the meane time themselues haue neuer laboured to get infallible assurance vnto their owne consciences , from the Scriptures themselues , by prayer , study , & all due obseruation . Now what is the issue of such an ill grounded beliefe ? I le tell you : t is partly Disobedience against , and Apostacy from the Truth , partly Dispaire , and losse of all comfort in time of need . Where there is onely a slight opinion of the Scriptures authority , there easily followes Disobedience to all their commands . Tell the Ambitious and distrustfull worldling ; That the kingdome of God , and the righteousnesse thereof , is first to be sought for , and then other things shal be cast vpon him : That godlinesse is great gaine . That Humility goeth before Honor , &c. Tell the vncleane person , that Whoremongers and Adulterers God will iudge . Tell the Drunkard . That they who doe such things , shall not inherit the Kingdome of God. Tell the Swearer . That for Oathes the land mournes , and God will not hold him guiltlesse , that taketh his name invaine : What doe these men thinke when the Scriptures are thus brought against their faults ? Doe they verily belieue that this is the word of God ? They will not say otherwise for shame of the world ; but who can belieue that their consciences are thorowly conuinced of it , when there is to be seene so strange a disproportion betweene their Faith and practise in these particulars ? No , they laugh secretly in their hearts , at the simplicity of silly men , who tremble at the word , and dare not for their liues , venter vpon the practise of such things as it forbids , which they meane while freely follow to their great contentment . Furthermore , these men that do thus rebel against God in one religion , will be ready , if occasion serue , to reuolt from that vnto another religion , seeing the grounds whereupon they embrace any religion , are alike in all . Besides , let mee tell them thus much , that this loose and vnsetled faith , is one of the ficry darts , & forcible engines of Satan , whereby he affaults and ouerthrowes the hope and comfort of many a dying man. Who hauing not strengthened himselfe on this point , by vndoubted arguments and experiments is there laid at , where hee lies open and vnarmed by such cunning cauils , shifts , and elusions brought against the authority of Scriptures , that the poore man not able to cleare himselfe from such suggestions , fals into an vniuersall doubting of all Religion , and at last , percciuing his Faith hath onely grasped at the ayre , and embraced the empty shadow of mans authority , insteed of the Substance of Diuine truth , he is vtterly confounded , and sinks downe in despaire . If I am able to iudge any thing of the Methods of Satans temptations , I dare say , that this weapon is reserued vsually for the last combat , and that many a mans faith hath perished vpon this rocke both in life , and especially in the last agonies & conflicts with the powers of death and darknesse . 3 Wherfore let this be a third Admonition , that euery one of vs be well aduised , to prouide our selues of such arguments for confirmation of our faith in this point , as wil hold water , and abide the siery triall of Satans temptations . Vnde seis ? is a sore question , and Satan can tell how to enforce his arguments with better skill then any Iesuie and Heretike . Wherefore let vs looke to it in time , that we wauer not ; but may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and stablished in the vndoubted perswasion of this truth . We are all very backward in this study ( and that 's one argument the Scriptures are diuine , because our wretched sinfulnes cannot brooke them . ) And againe , wee are very dull of vnderstanding in these things ( which is also a good proof that they come from a most diuine vnderstanding , because our Naturall wit is sharpe enough in other things , yet comprehend not these mysteries ) but yet for all this , let vs be perswaded with prayer in humility to follow the counsell of Christ. Search the Scriptures , & the Commandement of our King the seruant of Christ , to set the Scriptures in the head of our studies , therein laying a sure ground-worke of our beleefe before we haue to doe with men . Following this course , we may be bold to expect a full resolution of this great Question ; and experience will in the end make it manifest , a most sure word ( as S. Peter cals it , 2 , Pet. 1. 19. ) whereon to build our faith . We shall find that this word is a light shining in a darke place , and that God who in the creation commanded the light to shine out of darkenes , will by this meanes shine also into our hearts , to giue vs the light of the knowledge of the glory of God in the face of Iesus Christ , as it is , 2 Cor. 4. 6. Thus doing , we shall be constant in our Religious profession while we liue , and also vnconquerable in our Spirituall consolation when we are to dye . Hitherto of the first ground whereupon the Strength of Taiths assent is built , namely the infallible truth of Diuine Reuelatinos . I proceed vnto the next two : the former whereof is , The Greatnesse and excellent worth of the things reuealed . They are not toyes & tristes , matters of smal moment , that God proposeth vnto vs to be embraced & beleeued : But they are the Great things of his Law , that he hath written vnto vs , Hos. 8. 12. A Law that is Perfect , conuerting the soule ; a Testimony that is Sure , making wise the simple ; Statutes that are Right , reioycing the heart ; Commandements that are Pure , enlightening the eyes ; Iudgments that are True and Righteous altogether , more to be desired then what men desire most , then Gold , yea then much fine Gold , sweeter then the Heny that droppeth from the best Hony combe , as the holy Prophet Dauid , Ps. 19. 7. &c. most emphatically amplifies the dignity & worth of that part of Scriptures which was in his time giuen vnto the Church . Since then we haue a large increase of this heauenly treasure , The Gospel fully reuealed and written for our benefit , containing in it , The Wisdome of God , & that in a mysterie , hid from the princes of this world , 1 Cor. 2. 7. the deepe things of God , v. 10. the riches of his glorious mysterie , Col. 1. ●7 . the vnsearchable riches of Christ , Eph. 3. 8. All both Law & Gospel , old & new Testament are full of admirable perfection , goodnesse , & excellency in themselues , and towards vs they contain matters of greatest consequence in the world . He that doth these things saith the Scripture , shall liue in them : if he doe them not , then Cursed is euery one that continueth not in all the words of that B●oke to fulfill them . Againe , He that beleeueth shall be saued , he that beleeveth not shall be damned , Mar. 16. 16. No lesse matters are set forth vnto vs in Scripture , then Blessing and Cursing , Saluation and Damnation , Grace & Sin , Gods fauour and his Displeasure , Heauen and Hell. Now lay all things in this world together , there 's nothing worth the speaking of in comparison of these , or that can beare any proportion of worth & greatnesse with them . Wherfore this ought to be a forceable motiue vnto vs to giue all diligence , that we fasten our faith vpon these things with all strength and stedfastnesse , not barely and sleightly passing them ouer as things of little moment , but laying them vp in our hearts by deepest & most attentiue meditation . It is strange to see how ●xedulous and apprehensiue men are in other matters that may concern them in their name , goods , or life . Euerie little circumstance is enough to perswade them to a strong beleefe of that which they feare or hope for . But in matters of religion there 's scarce any thing will ' worke vpon vs , we heed not what we heare or reade , promises or threatnings , exhortations or admonitions , all 's one to vs , we passe little for one or other , but as the i●●es of old , we count these things as Strange matters that little concerne vs. Naturally we are all Atheists & Insidels , and that of Saluian is true euen of the best of vs. Omma a mamus , omnia colimus , solus nobis in comparatione omnium Deus vilis est . We can study any thing but the Scriptures , we can beleeue any thing but Articles of Christian Religion , we can loue any thing but God & goodnesse . The truth is , we doe but talke of Religion , being far from any thorough apprehension of the excellency & worth therof , whence it comes to passe , that our thoughts of it are sleight and vanishing , our affections towards it cold and forced , our beleefe of it neerer to a fancy & weake imagination then a well grounded faith . Wherfore let vs henceforth value Diuine things according to their worth , esteeming of them as better to vs then thousands of gold and siluer , or whatsoeuer is by the world had in highest account . Hence shall we gather strength and vigor to cleaue faster vnto Religion in Faith and zealous affection . The last ground remaines , whereupon the firmenesse and strength of our assent standeth : and that is , The manifest experience of some part of the Truth of those things we beleeue . It is indeed a commendation of Christian faith that it can beleeue before & against Experience . And Abrahams faith is herein a glorious pattern to all others , who beleeued strongly the promises , when for a long time he found but smal performances , as may be seen in the storie of his life . But gen●●ally Faith is but weake till it be confirmed by Experience : this giues it life , making the Heart of a man strong in Confidence and Resolution . See this in an example or two , 1 Sam. 30. we find Dauid & his men in great distresse for the losse they had sustained at Z●kla● . Dauid sorrowes as well as his seruants , & his losse is as much as theirs , but this doth not pacific them . Dauid is their Captain , and they thinke this nuthap comes by his fault : so in their rage they intend to stone him . What shall Dauid do in this case , he is but one man in the middest of a f●rious multitude , slight or resistance cannot helpe him : see how his faith helps him out in this exigent . He was now in danger , but he had bin in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had layd for his life . But God deliuered him there , and thence he is confident God will helpe him now . Wherfore when his men rage & chafe , and forget all faith in God , and respect to their Captaine , Dauid is quiet , and Comforts himselfe in the Lord his God , as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philisti●n . 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling , against the Beare and the 〈◊〉 yon , he confidently assures himselfe of the like assistance & victorie in that his right●ous quarrell against the vncircumcised Philistim , v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation , he strengtheneth himselfe in hope of comfort , by the consideration of Gods workes of old , and all his mercies heretofore shewed vnto his people . Thus experience breeds Confidence , and we readily trust him whom we haue once thorowly tried . Where let me commend vnto you a point of Christian wisedome , the practise whereof will cause a singular increase of Faith in vs. It is this , that we would carefully giue our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others , as we can take notice of : comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures . Looke ouer all the passages & courses of thy life , & marke wherein God hath done vnto thee according to his Word . Thou praiedst such a time seruently , and he heard thee : in such or such a businesse then committedst thy way to him , and he brought it about according to thy desire , beyond thy expectation : thou wast cast vpon this or that extreamitie , and God when thou soughtest to him deliuered thee beyond all hope : such a Grace thou didst want , or such a Sin thou would●t faine be freed of , God helped thee to the one , and against the other when thou didst follow such directions as his Word prescribed thee : at one time thou sinnedst , and as God had threatned , so wast thou plagued : at another time thou didst some good worke , & receiuedst a blessing according to the promise . Againe , looke abroad and see how God deales towards others . See in one place a Kingdome plagued for Idolatry ; in another a Countrey professing true Religion , yet vndone by the wicked liues of the Inhabitants : see here a Vsurer , Briber , Oppressour , and cruell incloser , that hath raysed his fortunes by all vniust dealing , it may be whilst he liues himselfe and family turned out of all a begging , or in his third heire all this wealth blowne away , his name and posteritie rooted out , or left for a curse and reproach vpon the face of the earth . There behold a murderer pursued at the heeles by stronge vengeance , that neuer leaues him till his blood be shed that hath shed the blood of another . See else-where an Adultorer eaten vp by the secret curse of God , which deuoureth all his substance no man knoweth how . One the other side marke how God blesseth Kingdomes , Families , & priuate persons , wherein , & by whom Religion , Iustice , discipline , ciuilitie & sanctitie are professed , and in truth maintained . If we would vse diligent obseruation in this kind , it would quickly appeare vnto vs , that God is most constant in his courses , That the Scriptures do containe in them a perpetuall & infallible rule that hold true in all times & ages of the world , according to which God euer hath and alwaies will order his prouident administration of all things . We should see the same punishment still attending vpon the same sins , & the like rewards to be still bestowed vpon the like vertues : that God is as neere to helpe vs now as euer he was , and also as swift & strong to plague as he hath bin towards men of old time . This would proue of singular vse for the strengthening of our Faith , when wee shall euidently see the euent of things to answer in iust proportion the reuelations made touching them in the Scriptures . The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity , wherewith this age is infected as much as any . We haue indeed , praysed bee God , the Word read and preached , vnto vs plentifully : but where shall we find the man , that doth [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] walke exactly by this rule . Making the precepts of the Word the ground-plot of all his practise as the Apostle would haue vs , Gal. 6. 16. When they behold many strang accidents in the world , doe they , thinke you , iudge of them by the Scriptures , searching into them for the reason and cause of those things , & thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vnto vs , according to our own waies , & according to our workes so hath he dealt with vs. Nothing lesse ; they haue no such thought come into their minds as this . Loe here how true the Lord is , such a promise , or such a threatning set downe in such a place of the Scriptures . So likewise , for the getting & vsing of wealth , honour , friends , learning , health , or other good things of this life , for the generall dispach of businesse in mens callings , for the auoiding of troubles that come vpon them , thinke you that men do call the Word to counsell , as Dauid did , and doe they out of the Scripture take a platforme of all their proceeding , applying the generall rule to cuerie particular occasion , and thence obseruing the Euent accordingly ? No , they thinke of no such matter , & it seems a strange motion to them , that you will offer to perswade them to loue by the Booke . They follow no such rules ; the good they onloy , or the euill they escape they thanke God for it in Complement , but are indeed beholding to their wits , friends , and good fortune : it was their direction they tooke , & thought of nothing further . Thus for the greatest part of men , God is not in all their wayes , their eyes are neuer towards heauen to consider the works of God , and to regard the Operation of his hands , their thoughts are neuer vpon the Word to obserue how euerie prescription thereof , hath its Probatum est written vnder it in visibl● characters of euerie dayes experience . Let vs not my brethren walke as fooles , but as wise , hauing our eyes in our heads to take notice of all such occurrences as haue vpon them a character of Gods speciall worke of Prouidence . If they be abroad in the world , learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation [ Verely there is a reward for the righteous , Verely he is a God that iudgeth the Earth . ] If they be priuate that concerne thee in particular , take such exact notice of all passages of thy life , that thou maist be able to declare vnto another and say [ Come and heare all ye that feare God , and I will declare what things the Lord hath done for my soule ] Ps. 66. 16. This experimentall obseruation of things past , will fill the heart with boldnesse , & confident expectation of the like successe for the time to come . And so much touching the three grounds of Certaintie and Strength in the Assent of Faith. I come now to the second point proposed touching this Assent , or the diuers degrees of it , and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others . We haue shewed you that faith may be in all reasonable creatures , and the Scriptures testifie that there is some kind of faith in the Diuels , and wicked men . We must therefore enquire what their faith is , and what the faith of Gods Elect is , by what essentiall difference they are distinguished . You are therefore to obserue , that this assent , by which generally all Faith was defined is two-fold . 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues , or as they haue no opposition to our desires being applyed to ourselues . 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions , and compared with all contrarie desires and prouocations . Herein lies a substantiall difference of this assent of Faith ; there being a great Diuersitie betweene an Assent vnto the truth & goodnesse of things taken in the generall , and an Assent vnto the truth & goodnes of the samethings particularly applied , as you shall see in the progresse of this discourse . The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing . It is commonly called by two names : 1 Historicall Faith , synecdochically from one part of the obiect of , because it beleeues the Letter of the Scriptures , whether Histories or doctrines that are expressed therein . 2 Temporarie Faith , from the Euent & issue of it , because it perseueres not vnto the end , but failes in time of Temptation . It is but one and same degree of faith that hath these two names , which assenting to things in grosse , flies off and disallowes when it coms to particular application . Such a general assent there is in the Diuels , who know the Scripturs to be of God , and acknowledge the things contained in them to be in themselues , true & good because from God , though mean-while they hate both the one & other bitterly . The truth of God his Word , Essence , & Attributes works vpon their vnderstandings a deep apprehension of its certainty & excellency , euen when they with vnspeakable hatred and horrour thinke of it . According Iames saith , They belieue & tremble . Such a Faith there is in thousands of Hypocrites & reprobates , who being inlightened , and conuinced of the Truth of the Word , yeeld a generall assent vnto it for the time , as in those Luk. 8. ●3 . Who receiue the Word with ioy , but they haue no root : which for a while beleeue , but in time of temptation go● away . In those Heb. 6. 4 , 5 , Which were inlightened , tasted of the heauenly gift , and were made partakers of the Holy Ghost , And haue tasted of the good Word of God , and of the Powers of the world to come , are salue away . In those , Many that beleeued in Christs Name , but yet Christ would not trust them , because he knew them all , that they were not found at heart , Ioh. 2. 23 , 24. In those many againe that at another time beleeued in him , but Christ giues them a caueat that they looke their faith be ●ound , 〈◊〉 ye continue in my Word , ye are verely my Disciples , Ioh. 8. 30. 31. Such a faith was in Simon the Witch , Act. 8. 13. who beleeued the Apostles preaching and was baptized , euen whilst yet he remained in the gall of bitternesse and bond of iniquitie , i. a ●ierce enemie to that truth which he seemed to beleeue and professe , and fast bound vnto the loue of those sinnes that he seemed willing to forsake , verse 23. Such a conception of Faith there was in Falix , who trembled when he heard Paul dispute of righteousnesse , temperance , and the iudgment to come , Acts 24. 25. He beleeued and like the Diuels trembled . But Faelix was not temporate , his wife Drusilla was another mans wife : Felix was vnrighteous and couetous , and looked for a bribe , and this likes him not that Paul should come so close to him , wherefore he hath a shift , and put him off in complement to a more conuenient season , which Faelix will take at leasure . The same imperfect faith there was in King Agrippa , who hearing Pauls Apologie , could haue found in his heart to haue beene a Christian , had it beene a thing in fashion with Kings at that time , Acts 26. 28. So was the Case with Herod , who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy , and did many things willingly , Marke 6. 20. But if Iohn be so bold with H●rod as to tell him of his Incest , He shall to prison for it , and for all that he is a Prophet , yet he shall dye , if Herod did not feare the multitude , more then he reuerenced Iohn , Matth. 14. 5. And thus it is with many men still , who knowe the Scriptures , and assent to the truth of such things as they containe ; but this goes no further then generalities , whilst they approoue and allowe of such things , as they know , to be good and excellent , considered abstractiuely and in the Vniuersalitie , and as they doe not crosse them in any of their maine desires and delights . And so long they seeme to bee as forward in faith and practise as the best . The Causes of this Kinde of Faith in men are many : as , 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things . Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good . Some light shines upon them , whereby they may know and assent unto divine truths for a common good of the Church , that others may be instructed by their teaching . For Christ in the building of his Church doth also use the helpe and ministery of such men ; according as Salomon did in the building of the materiall Temple , who imployed not the naturall Israelites , but the reliques of the Cananites and strangers that lived in the land , to be bearers of burdens , and hewers of stone , and overseers of the worke , 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know , yet in the generall they beleeve it and willingly teach it to the benefit of the Church . Againe , 2. Authority of men in high account for their knowledge and wisedome . The esteeme that the people had of Iohn the Baptist to bee a great Prophet , made Herod reverence him the more : and the fame that went of Christ drew many to hearken to his doctrine . And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons . The same effect hath the generall custome and consent of the times and Church wherein wee live , whereby men are : they know not how nor upon what firme grounds drawne to beleeve those things which they see others hold and maintaine fortruth . Lastly , 3. Some extraordinary worke or event confirming the truth of Religion . So did Miracles in the time of Christ and his Apostles perswade many to beleeve who were notwithstanding farre from being true beleevers : as Ioh. 2. 23. [ Many beleeved in his name when they saw the miracles which hee did ] , but t was not good crediting of them that beleeved only upon miracles , therefore Christ [ would not commit himselfe to them ] ver . 24. And thus the Magitian when he saw the signes and great wonders which were done by the Apostles , he beleeved and wondred , when yet his heart was not right in the sight of God , Act. 8. 13. 21. By these and the like meanes is this imperfect and generall kinde of Faith wrought in men , destitute of all inward grace and holinesse . Such motives as these cause this assent ; but there is no Internum principium , no roote in themselves ( as our Saviour speakes , Mat. 13. 21. ) whence this beliefe springeth : no thorough sanctification of the soule conforming all the powers thereof unto the puritie and holinesse of divine things , and inclining the affections to a constant embracing thereof . These men like Religion well , and commend it as men doe costly Iewells set forth to sale : but when it comes to the point that this Good Pearle of great price is to be bought , then if God will let them have it at their owne rates , there 's a match made , they 'le beleeve , and be religious , if God withall will spare them the use of some sinnes and pleasures they love well : but if it must be purchased at Gods price , with the sale of all that they have , they are no merchants for such a hard bargaine ; with the yongue man they shrinke away , sorrowfull that heaven cannot be had at a cheaper rate . Thus when it comes to the proofe in particular application and practice , this kinde of faith vanisheth away and comes to just nothing . Thus you have the explication of this first degree of Faith , & withall you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying . Neverthelesse our Adversaries of the Romish Church maintaine that this assent is that justifying Faith whereof the Scriptures speake . Their opinion touching this point is sufficiently declared by Becanus , who followes the rest of that rabble . Hee Theol. Schol. Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith , rejects the Lutherans opinion , who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum : and saith that the doctrine of the Catholikes is this , that faith belongs to the understanding , and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt . Thence hee setteth downe this Conclusion , § . 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis . In this definition there are two parts , 1. the Object of this assent , Propositions revealed by God. 2. The essentiall difference of this act , taken à formaliratione credendi , and that is to beleeve propter authoritatem revelantis . By this saith Becanus Cap. 8. q. 2. § . 2. assensus fidei constituitur in sua specie essentiall , that is , the assent of Faith is made supernaturall and justifying , when wee beleeve things because God hath revealed them : for , saith he , if articles of faith be beleeved upon other motives , as upon mans authority , &c. then this assent of faith is naturall , as in Heritickes and Divells . So then according to Popish doctrine , that faith which justifies us , is nothing but a bare assent of the minde to such things as God reveales , because of Gods authority that revealed them . Than which explication of the nature of justifying , faith nothing can be poorer , and more below the majestie of so high a grace as faith is . I will trouble you but with two reasons ; proving that this kinde of assent is not that faith whereby wee are justified : 1. The act of justifying faith must needs be supernaturall , such as cannot bee done without the aide of speciall grace of Gods spirit . But unto this assent there is required no such speciall grace , therefore it is not an act of justifying faith . The Major is evident and granted by the Schooleman , Cap. 8. 4. 4. that something there is in faith above nature requiring a supernaturall cause : whereto the Scriptures plainely inforce him Eph. 2. 8. By grace yee are saved thorough Faith , and that not of ourselves : it is the gift of God. Phil. 1. 29. Vnto you it is given for Christ that not only yee should beleeve in him , but also suffer for his sake . So Ioh. 6. 45. Wherefore § . 3. he teacheth that this act of assent must be supernaturall , partly in regard of the Object , id est , divine revelations , and partly in regard of the principium or cause by which it is produced , id est , non per solas naturae vires , sed per auxilium gratiae . Wee agree then in the Proposition . For the assumption , That there needes not any speciall grace of the Spirit to worke this bare assent unto the truth of divine revelations ; this wee prove out of the same Schoolemens doctrine , who teach that the Vnderstanding assents not , unlesse the Will command it , because , say they , the act of beleeving is absolutely in our treewill , Cap 8. q. 5. Well , be it so . But now , say wee , the Will may without the helpe of grace command the assent of the Vnderstanding ; which wee prove thus : Whatsoever the Vnderstanding by the only light of Nature judges to be honest , that the Will can desire by the only strength of nature . But by the only light of Nature the Vnderstanding judges that it is an honest thing to beleeve Gods authority revealing any thing to us : therefore the Will by the only strength of Nature may desire this act of beleeving , and so consequently there 's no need of Grace to move the Will to command the Vnderstanding . T is Becanus owne argument against himselfe , cap. 8. q. 5. § 9. Whereto he would faine giue an answer if hee could tell how . Something he sayes to that Minor proposition , whereof he thus distinguisheth . The Vnderstanding by the only light of Nature judges it a thing honest to beleeve Gods authority when hee reveales any thing , Via ac modo naturali , not when he reveales any thing , Via ac modo supernaturali . Beleeve it , a rare distinction and full of mystery . Divine Revelations are of two sorts , supernaturall and naturall . Againe , when God reveales his will to us by naturall meanes , then the very light of Nature teacheth us that 't is honest to beleeve his authority . But if hee reveale things to us by supernaturall meanes the light of nature doth not teach that 't is honest to beleeve him . Can any thing be more senselesse ? or will not every man in the world , excepting a Iesuite , confesse , that the very light of nature teacheth him to acknowledge , that it is a very good and honest thing to beleeve Gods authority , let him reveale his will unto us which way hee please . But t is the fashion of these writers , to dorre their readers with a distinction , and so to leave them with a prius conceditur , posterius negatur , distracted and confounded , rather than any whit satisfied . This of the first reason , That a man may beleeve without the helpe of Gods grace ; the second followes , which also confirmes the former : viz. 2. That is no act of Iustifying Faith which is found in Divells , Heretickes , Hypocrites , and Reprobates . But this assent unto divine Revelations , because of Gods authority , is in those both divells and men . Ergo It is no act of Iustifying Faith. The major is agreed upon , that the acts of Iustifying . Faith are found onely in those who are justified : which cannot be said those persons mentioned . The minor is likewise evident , That Divells , Hereticks , Hypocrites , and Reprobates , may and doe assent unto such propositions as God reveales , and that because of Gods authority who doth reveale them . This hath beene formerly shewed unto you in the explication of the nature of a generall Faith ; and t is so cleere by Scriptures and experience , that our adversaries cannot deny it . The forenamed Schoole-man grants it manifestly , as concerning Hypocrites and wicked livers , who yet professe the Catholicke Faith : for disputing , Cap. 8. de Habit. Fidei , touching that vertue which is infused into the Will , whereby it may if it list command the Supernaturall assent of the Vnderstanding , heetelleth us that this Vertue is a distinct vertue from all others , and is neither Charity nor Obedience , § . 10. in conclus . and that it is perfect in it selfe though it be without them , according as other morall habites of justice , temperance , &c. are . Whence hee tells us § . 11. in plaine termes , Potest esse sin● charitate , ut patet in Christiano peccator● , qui Fidem habet siue gratia & charitate . A Christian that is a sinner , may have Faith without grace and charity . What , Iustifying Faith ? yea according to the Romish Divinity ; for he may beleeve the truth of the articles of Religion , because of Gods authority who hath revealed them : and to do this is a Supernaturall assent , and the proper act of Iustifying Faith , as these men teach . Now touching the Divells and Heretickes the man is a little more coy . He will not confesse that the Divels yeeld that assent of Faith he speakes of . They doe not beleeve the mysteries of Religion Per assensum supernat uralem , i. e. because of Gods authority : but Per assensum quendam naturalem , qui non oritur ex pio affectu , sed ex vi & pondere argumentorum , quibus intellectus illorum convincitur , cap. 11. quaest . 2. § . 4. We grant willingly that they doe not assent out of any good affection ; nor is that needfull to make their assent supernaturall : for in hypocriticall , impenitent , and reprobate Catholickes there 's no pious affection moving them to beleeve , and yet if wee beleeve their Doctors , there is in them a supernaturall assent of Faith. But for that other thing , That the divells beleeve onely ex vi & pondere argumentorum , t is utterly false : seeing it cannot be doubted but that they beleeve the truth of many future contingents , wherof they are not convinced by any force of argument from the things themselves , but from authority of Gods Revelations in his Word or otherwise . Which infallible truth of God in all his revelations , is so cleerely apprehended by these damned Spirits , that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre . Wherefore that comparison which hee makes * betweene the faith of 〈◊〉 and wicked Christians , is most vaine and erroneo●… 〈◊〉 ●…ith hee , you consider the faith of either of them , w●…●egard to the Object , there 's par ratio , both being ●…d about the same things . But if you take it with r●●ard 〈◊〉 honesty of the act , so the assent of the Divells is farr●… 〈◊〉 than that of bad Christians , who have faith an●●…rkes . But wherein ? He tells us , The Faith of Ch●… Supernaturalis , Voluntaria , & Honesta The Faith of Divells is Naturalis , Coacta , & pravis circumstantijs vitiata . All which are false . For the Faith of Divells is Supernaturallas much as that of wicked Christians : seeing both beleeve propter authoritatem Dei revelantis , which is * formalis ratio of Supernaturall assent . Againe , the Faith of divells is as voluntary as that of wicked men ; for it cannot bee wrought in either by compulsion simply : and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not , doth not the same cause also prevaile with ungodly men , who beare as little true affection to God and Goodnesse as the divells doe . Lastly , the Faith of Divells is as Honest as that of wicked men . For let any man speake , Is it not as Honest a thing for wicked ang●lls to beleeve what God saith , as it is for wicked men ? If not , wherein lies the dishonesty of that act in the angells , or wherein stands the honesty of that act in men ? Can there be named any circumstances which make the Divels Faith dishonest , but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians ? Sure I am what everthese men conceit of the Honesty of Faith without workes in men , Saint Iames is plaine in his comparison , that t is no whit better than the Faith of Divells , Iames 2. 19. [ Thou beleevest that there is one God , thou doest well : ] [ the Divells also beleeve it : ] and doe not they doe well too ? Yes haply better than thou ; for they beleeve [ and tremble ] which thou doest not . To conclude , in the last place we object that Heretickes have such a kinde of Faith , as the Romanists call Iustifying . For though they erre in some articles of Faith , yet others they assent unto because of Gods authority revealing them . This Becanus denies , telling us that Heretici qui ve● in uno articulo sunt infideles omnem fidem amiserunt , cap. 11. quaest . 3. § . 4. which answer hee makes upon this ground , That the Habite of Faith is lost by any one act . of infidelity , § . 2. and therefore whereas Heretickes beleeve many things , t is but upon a kinde of custome , and by a humane faith . We reply and say , that that position ; One act of infidelity destroyes the habit of Faith , is false and contrary to reason and Scriptures , as hereafter I shall have occasion to shew , speaking of the opposites of Faith. For the point , we grant that He who is a persevering Heretick though but in one fundamentall article , he hath no justifying faith , not because he hath lost it , but because he never had it . But wee affirme , that for that other generall faith in assenting to the truth of divine things because of Gods authority , this faith as he had when hee was a Catholike , so hee still hath it in part now he is an Hereticke : and by the same faith he beleeved matters of Religion before his Heresie , by the same he beleeves them afterward . And those that are Heretickes indeed , or such whom wee stile by that name , let them bee asked why they beleeve such and such points of religion , they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word ; and for such things wherein they dissent , could they be perswaded the Scripture did teach the contrary , they would for the same authority sake beleeve the contrary . The Iesuite is yet urgent upon us , and tells us that no Calvinist or Lutheran beleeves Gods authority , but doubts of it . Wee tell him againe that 's a foule slander , and more than hee can make good : yes that he will , by a distinction too . Gods authority considered Abstractivè in it selfe ; so indeed we doubt not of . But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church , so we doubt of it , because wee admit not the judgement of the Church , but follow our owne phantasie , ibid. § . 7. To this we answer , that we passe very little to be judged Infidells upon such a ground , because wee call in question the supposed infallibility and authority of the Romish Church . We finde in Scriptures no such straight relation betweene her authority and Gods authority , that if wee call hers in question , wee must needs doubt of his . Wee doubt not of the authority of Scriptures : but we denie that the Romish Church hath any infallible authority of judging and interpreting them . No one man , nor all men ought to usurpe such authority over our faith . And let the truth be judge who be the greater Insidells , Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake , or popish Catholikes that will not beleeve but for mans saying . Thus you have this second reason somewhat largely ; that Faith which our Adversaries call Iustifying , is in Divells , and ungodly men ; therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect , Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata , and Informis : namely that Faith may exist two wayes ; 1. Vt est conjuncta cum charitate , ut in homine iusto : and then Faith is called formata & viva , because Charity is Vita animae . In this case , Faith can Elicere operationes vitales seu aeternae vitae moritorias . Gal. 5. 6. Faith worketh by Charity . 2. Vt est separata à charitate , quod fit in homine peccatore , qui amissa per peccatum mortale charitate , retinet fidem quamdin Catholicus est . This Faith is called Informis & mortu● , nec potest habere operationes vitales , seu meritorias . Iam. 2. 17. Faith if it have no workes , is dead in it selfe ; and ver . 26. as the body without the spirit , &c. Becan . tom . 3. cap. 10. § . 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells , but yet it doth them no good , because t is without Charity . Faith without Workes may be in its nature justifying Faith ( because t is an assent to the articles of Religion upon Gods authority ) but yet it justifies not , because t is without workes . Hereunto we reply , that in this distinction there is not a syllable of sound doctrine , nor yet of reasonable sense . Thus much we grant , that there is according to St. Iames. a kinde of ●aith without Workes , namely a generall assent unto the truth of divine things : but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying . Faith without workes is of one kinde , Faith with workes is of another ; not onely in regard of consequent , because one hath workes , the other hath not : but in regard of their proper nature , because the quality and acts of the one differ from the quality and acts of the other . Wherefore in vaine doe they tell us that the same Faith is sometime with , sometime without Charity : Iustifying Faith is never without Charity , and that which is , is not Iustifying . Vnto that conceit that Charity is the forme of Faith , wee say t is Metaphysicall , and such as no good construction can be made of it . He saith Charity is Vita animae , hee would say , Vita fidei ; but take his meaning , Faith lives by Charity as the body by the forme or soule . Here 1. T is absurd to make one habite of the minde the forme of the other , wee may as well say that Temperance is the forme of Liberality . Each habite of the minde is distinguished by its proper object and actions , and this the Schooleman cap. 18. quaest . 2. § . 3. grants in the strict sense . 2. How doth Faith live by Charity ? We say it lives with Charity as its fellow-grace , not by Charity as its soule . We say without Charity it is dead , yet t is not Charity that gives it life . The Ies●it saith it doth , for being joined with it , Faith can [ elicere vitales operationes ] performe vitall acts . Yea but what are these actions ? Faith hath but two acts : 1. proper and immediate , viz. Credere seu Assentiri : 2. by consequent , Iustificare . Neither of these comes from Charity , even by these mens owne doctrine . Not the first , for Catholickes without Charity may assent to the articles of Faith for Gods authority sake . Not the second , for to Iustifie in the Popish sense is to Sanctifie , of a bad man to make a good . Now how absurd is it to say , Faith by Charity Iustifies , i. e. Faith by the love of God and our neighbour sanctifies us , or ( taking Charity for the Act not the Habite ) Faith by good workes of prayer , fasting , almes-deeds , &c. sanctifies us ? Both these are senselesse propositions ; for t is manifest , that hee who hath Charity , i. e. loves God and his Neighbour , and doth good workes , is not as yet to bee sanctified and made good of bad , but is thereby sanctified already . T is true that Faith is one part of our sanctification or inherent grace , and Charity is another ; but neither doth Faith sanctifie by Charity , nor Charity by Faith , but we are sanctified by both together . If there by any other vitall acts of Faith , they should have beene named . The glosse which the Iesuit addeth , whereby he interpreteth what hee meaneth by vitall operations , viz. [ aeternae vitae meritorias ] such as deserve eternall life , carrieth with it as absurd a sense as the other . Thus , Charity is the forme and life of Faith , i. e. Charity makes the acts of Faith to be Meritorious , s●il . our love of God and man , or our good workes , makes our Faith , i. e. our assent to the Articles of Religion because of Gods authority , to deserve eternall life . Is there in the Scriptures the least intimation of such a strange and uncouth meaning , when it tells that wee are justified by Faith ? To the places of Scriptures , Gael . 5. 6. Faith workes by Charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee answer , the meaning of the place is no more but , That in Christianity no outward matters are of value ; that onely which is to be regarded , is Faith that bringeth forth good workes . These good workes come from Charity , or inward love of God and man. This Charity is stirred up and provoked to worke through Faith. So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works : but Charity works by Faith as by the moving cause , whereby t is excited to worke , according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith is the first wheel in the clock that moves all the rest , Faith stirs up and directs the other graces of the soule in their operations , whose strength and vigour increaseth according as Faith increaseth . Tantum amam●… , quantum credimus : & t is cleer in all experience , those that have the strongest Faith , they shew the greatest love to God and man , as in Abraham , Moses , Paul , all the Martyrs . But of this more in shewing the connexion between Faith and Obedience . To that other place , Iames 2. 26. [ As the body without the Spirit is dead , even so Faith without workes is dead , ] we answer , that S. Iames understands by that similitude , not modum Informationis , but necessitatem Vnionis : that good workes are necessarily coupled with a justifying Faith , not that good workes are the forme and life of Faith , à priori . They are arguments and effects of a living Faith , they are not causes that make it living : as is apparent , because it is impossible any good worke should goe before justifying Faith , Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction ; where the Apostle intends no more in all his dispute , but to shew that true saying Faith must of necessity bee conjoyned with good workes . And if our adversaries bee so strict upon the termes of this similitude , t is manifest that they fit not their doctrine : for so , as the soule is the forme of the body , so workes shall be the forme of Faith , i. e. an Act shall bee the forme of a Habite , which is against reason and their owne doctrine , who make the Habituall grace of Charity , not good workes the fruits of it , to be the forme of Faith. S. Iames therefore is to bee taken in the former sense : or else wee may without any violence , * interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum , i. e. Animam , but Spiritum , i. e. Halitum & Respirationem ; and thus the comparison is exact , as the body without breathing and motion is dead , so Faith without workes . Thus it appeares how Faith is sleighted by our adversaries , whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority . Some places of Scriptures there are they would faine build this upon , as , Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake , they are not worth the mentioning or refuting . I proceed therefore from this generall Faith unto that other which is speciall & particular . Particular assent of Faith is , when all things revealed by God are assented unto as most true and excellent in regard of our selves , when they are particularly applyed to our proper occasion , and compared with all desires and provocations whatsoever to the contrary . When we know and beleeve those things that are generally delivered , for our selves , in application to our owne use and practice ( as Iob was counselled by his friends ) : so that wee beleeve in this particular aswell as in that , at this time aswell as at another . In the Explication of the nature of such a particular assent , I propose to your consideration two things : 1. The Roote and Cause whence it springs . 2. The Object of it , whereto it is directed . 1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost , renewing the soule in all the powers thereof . T is not common illumination ; for many know , and despise the truth , or beleeve it but in generall . T is not the Authority of all the men in the world that can perswade to it : wee should not then have had so many thousand ●…rmons of Prophets & Ministers , learned , holy and powerfull in their doctrine , yet preached to very small purpose with the most of m●n . T is not miracles and strange accidents that can force this Faith : the Iewes had plenty of them , yet continued still unbeleeving . T is only the sanctifying Grace of Gods spirit that brings this to passe . For , consider with your selves how deadly an opposition there is betweene a mans unsanctified nature , and the wisedome and goodnesse of God : all his counsells seeme but craft , his words foolishnesse , his mercies light and not worthy of estimation . His exhortations , promises , or threatnings are entertained with inward disdaine , and the heart saith within it selfe , Who is God that I should feare him , or what profit shall a man have by beleeving his Word , and walking in his wayes ? Yea , men that are otherwise ingenuous and of fairer temper , in this case are full of secret scorne and despite of God and goodnesse , they account basely of the holinesse of Religion , being privie scoffers and bitter deriders of the power of Grace , when they are alone by themselves or in company that fits them . They make a tush at Scriptures , and smile at such perswasions to pietie as they afford , counting it an indignitie for men of parts , and resolution to bee moved with faire words of a simple man , though hee speake in the words of God. If their beliefe and knowledge of the truth be good in the generall , yet in the application the heart makes violent opposition : it begins to hold probable dispute whether it be wisedome to doe so or so , whether they be bound in conscience considering such and such circumstances ; it casts all inconveniences that may possibly be thought on to discourage it selfe , yea perchance the truth it selfe shall be called in question , and it thinkes , Sure I am deceived , Gods meaning is otherwise , at last it resolves , I may doe this and yet fare well enough , and , If I doe no worse I hope t will not be much amisse , and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter . Thus the heart not washed by the holy Ghost in the laver of Regeneration , but abiding in its naturall corruption , is not nor can be subject to the law of God : but proves either impudent and Atheisticall to denie his truth , or strangely subtle to shift it off from it selfe , when t is pressed with it in particular . But when the spirit of Grace hath overshadowed the soule , sanctifying all the powers thereof throughout , t is admirable to see how it stoopes to the command of the Word . There is then a singular harmony betweene the holinesse of the Will , and of the Word : this food of spirituall life relisheth as sweet and savoury unto the soule , as milke to Infants , or strong meat to able and healthy men . Regeneration hath restored health unto the soule , whereby it hath recovered a true taste of the Lords bounty and goodnesse , whence followes a constant appetite thereunto asmuch as unto corporall nourishment , as the Apostle argues , 1 Pet. 2. 1. 2. 3. Hence the soule begins to conceive a high esteeme of the dignity of the Word , it sees now nothing so reasonable , excellent as the wisedome thereof , it beholds nothing ●o terrible as Gods threats , nothing so lovely as his favour : it sees no ornament of the soule comparable to Grace , no pleasure like unto the peace of Conscience : it comprehends an end of all other perfection , but the further it lookes into Gods law , the deeper wonders it discernes : it lookes upon the world and reades Vanity in all the things thereof , and strange folly in mens desires of them : and now it counts no preferment any whit comparable to the hope of heaven : it hath now Reall , apprehensions of Divine things , and conceives of Religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a Worke to be done , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a businesse to bee discours'd and talked of : it judges now that there is an absolute necessity of obeying God though all the world bee displeased , and that the regard of saving a mans soule must thrust out of the way all importunate pleasures and profits that would presse in upon us . Being thus illightened and inwardly touched by the finger of God , the soule presently puts it wholly upon the certainty and excellency of Gods truth revealed : it stretcheth forth the armes of her strongest confidence , & affiance , unto every branch of the Scriptures , embracing absolutely and without all limitation the truth , goodnesse , power , and wisedome of God shining therein : it beleeves what it knowes , and as it can ; where t is ignorant it prayes for knowledge , where weake it sues for strength and increase of faith , where stubborne it offers it selfe unto God to bee bowed , or broken if he please ; counting it now a happy thing to be crossed in sinne , to bee met with at every by-turning , with some reproofe or chastisement : let him chide or strike , it falls downe at his feet ; and without quarrelling , disputing and arguing the case , takes all with a Benedictus Dominus , &c. Blessed be the Lord , and blessed bee his Ministers , and blessed be their counsell who have kept me from committing this sinne against the Lord. When thus the heart is softened and sanctified , then and not before is wrought that habituall Grace and blessed disposition of the will which we call true Faith , whereby the Creature is willing to resigne up its understanding , desires , affections , thoughts , words , workes , and all to the disposing of his Creator , in such a sort as by his revealed Will hee hath or shall make known , beleeving certainly that in every thing t is best to follow his counsell . This for cause of true Faith ; next followes 2. The Object of this particular Faith : which is twofold : 1. The whole Will of God revealed unto us in his Word , containing all Histories , Doctrines , Commands , Threatnings , Promises of what kind soever . 2. The particular Promise of Remission of sinnes and Everlasting Life by the death of Christ , which in one word we call the Gospell . It is needfull thus to distinguish of the object of Faith , because , although it be but one and the same infused grace of true Faith which respects both ; forasmuch as by the same sacred Habite of the soule , we are inclined to beleeve both the whole and each part of Gods will , be it in it selfe more or lesse excellent , or more or lesse needfull to us : neverthelesse Faith as it hath reference to these Objects , The whole Will of God , and The particular Promise of the Gospell , admitteth of divers considerations , names , and uses . Faith as it assents to the whole Will of God in what kind soever , I call Legall , because it is such a Vertue as is immediately required by the Morall Law , in the same manner as other duties of the Morall Law are . Forasmuch as all men are bound by the Law of their creation to give full assent and affiance to all things whatsoever God shall reveale unto them . And as all other Morall dueties are required of us in their degrees as parts of our outward obedience and inward sanctity necessary to salvation , so is this of Faith commanded , as 〈◊〉 principall grace of the soule , and a prime part of our obedience to the first Commandement . And so Faith in this respect may bee called Saving , namely , as all other Graces are , because required in their measure as needfull to Salvation . Faith as it assents unto the speciall promise of grace , I call Evangelicall , because it is such an Act as is expressely commanded in the Gospell , the object thereof being not revealed by the Morall Law. It is called also properly Saving and Iustifying , in regard of the use it now hath through Gods gracious appointment , to be the onely instrument of our Iustification and Salvation by Christ. In which distinction between Legal & Evangelicall Faith , we must not conceive of two distinct Habits of Faith : it is but one gracious quality of the soule disposing it to the beliefe of all divine truth , which for the substance of it was the same in innocent Adam , with that which is in regenerate men . The difference stands onely herein : 1. In the Degrees , Adams Faith was perfect , because his understanding was fully inlightened , and his affections absolutely conformable to all holinesse . Wee know but little , and by reason of our inward weaknesse beleeve but weakly what we doe know . 2. In the Originall , in Adam it was naturall by creation ; in us t is supernaturall from the holy Ghosts infusion . 3. In the particular Object , Adam beleeved God without reference to Christ the Mediatour , wee beleeve chiefly the promise of Grace in Christ , and all other things with some relation to him . Here then is no new Faith , but a New object of Faith not revealed unto Adam , whereto our Faith is now directed , and here 's also a singular priviledge newly granted unto Faith , that God accepteth it to our Iustification in his sight . Otherwise if wee looke unto the grace it selfe as it was in Adam , a part of Gods Image given him by creation , and is in us a part of the same Image restored by regeneration , so there 's no difference at all : and therefore in that question whether Iustifying Faith bee commanded in the Morall Law , there needs no great dispute : t is manifest that it is injoyned , and that in the first Commandement , as a singular part of that inward worship due unto our Creator , consisting principally in those three graces of Faith , Love , and Feare . These things thus explaned , let us proceede to the unfolding of Faith , taken in the forenamed double relation : and first as it hath reference to the whole Will and Word of God. True ●aith respects all this , and onely this . Only this , because in divine revelations onely is to be found that Infallible truth , which gives satisfaction to the soule . And againe all this , because every part of Divine truth is Sacrosancta , worthy of all Beliefe and Reverence : threatnings as well as promises , precepts , exhortations , admonitions , histori●s , every part of the Word falls in some degree or other within the compasse of Saving Faith. By the same holy Faith whereby a penitent sinner beleeves the promise of mercy of Christ , doth hee also beleeve all other promises of this life , with other inferiour matters declared in Scriptures . This is certaine : but the chiefe point to bee noted here is an essentiall property of true Faith , which standeth in Vniversality and Vniformity of assent to all things that are from God. This Vniversality of assent is to be taken in a twofold regard : 1. Of the Object , the things beleeved , when the faithfull soule gives full assent unto all things revealed by God , not onely to such as it may assent unto without crossing its owne desires and purposes , but unto those also that directly crosse and oppose carnall reason , carnall affections , worldly pleasures , and all other provocations to infidelity . 2. Of the Time and other particular circumstances , whilst it doth most heartily and inwardly acknowledge the truth and goodnesse of these things , not then alone when this may bee done without any contradiction and resistance , but even then also most eagerly fixing the a●●iance of the heart upon them , when temptations rise , when Heretickes dispute and cavill , when humane reason failes , and falls to arguing of impossibilities and unlikelihoods , when sinnefull lusts hale this way and that , when the world threatens or slatters , when Satan rages or speakes faire , then doth true Faith , supported by the Spirit of grace , stand fast as Mount Sion , or if shaken a little t is not moved out of his place , but looking beyond all present temptations to unbeliefe unto the everlasting and infinite truth and goodnesse of God , it preferres that which he saith , above all that the flesh , the world , the divell can promise or threaten to the contrary . Now in this point stands an essentiall difference betweene the faith of Gods Elect and of Hypocrites . These have alwayes their limitations , they beleeve something , but not all : if all , t is but in generall , when it comes to particular proofe they bid ●arewell to saith , when such circumstances come in the way , as they love or feare more than they doe God. But the faith of Gods Elect is sincere , faire , open , universall , without distinctions , equivocations , mentall reservations or other hypocriticall and Iesuiticall sh●fts . The reason is , because the sanctified soule rightly apprehends the soveraignty of Gods truth and wisedome , outstripping in Certainty and Excellency all things that can be set against it ; it judgeth than no good can be equall to that which God promiseth , no evill so great as what hee threatens , no course so safe as what hee prescribes , whereupon abs●lutely without all qualifications the soule casts it selfe upon God , resolving to beleeve and doe as hee pleaseth . Whereupon though in particular practice , it may be ignorant of some things , and weake in the application of others , yet in the Habituall resolution and disposition of the heart , it doth willingly yeeld assent and conformity to all . T is most true , that David in a passion may call Samuel a lying Prophet , for 〈◊〉 him hee should be King , and after abusie dispute maintained upon politicke worldly considerations , c●nci●de that ther●● no remedie but he must one day perish by th● hand of S●●l : So Peter in a bodily feare may chance denie him in whom yet hee truly beleeves : so in a●l , a strong sit of pleasures or other violent incounter may push their buckler of faith aside , but yet it cannot strike it out of their hands : if they give a little ground , they will not flye the field ; but because the heart is holy and entire , they returne to themselves and their standing , where the shame of a foyle taken makes them knit their strength together , and stand more stoutly in the combat . But my brethren , here 's the mischiefe and miserie of all , when there is a false heart within that keepes it selfe in an habituall resolution not to beleeve and trust God in such things , or upon such and suchoccasions . For in this case what ever shew of true faith they seeme to have in the generality , or some few particulars , t is most certaine that there is indeed nothing at all in that heart but horrible hypocrisie and infidelitie . Such neverthelesse is the temper of all those who having not thoroughly searched out , and resolved to renounce their evill affections . nor exactly calculated what the profession and practise of Religion will cost them , nor yet duly considered upon what grounds they undertake this profession , are become their owne carvers in matter of Religion , taking only so much of it into their beliefe and practice , as the love of the world and their deere lusts will give leave . These men are just of the Samaritans Religion that feared God and served their Images : so they will beleeve God , yet obey their lusts . But as it was then , none were found more bitter enemies to the restoring of the Iewish Church and State , than these Samaritans , who by reproaches , accusations , and conspiracies cruelly vexed that poore people , and hindered the restauration of their afflicted estate , even then when with fained flattery they proffered their service , telling the Iewes they would build with them , because they also sought the Lord the God : So fares it with these men , whose beliefe and forwardnesse in some things cannot make demonstration of so much friendship to Religion , as their constant baulking and faltering in others testifies their hearts to be full of rottennesse and corruption , bearing hatefull enmity against God and his Grace . Take me any man who bewitched with custome , commodity , or pleasure , gives himselfe scope and liberty to live in the breach of any of Gods commandements , be it secret or open : as constant neglect of the duties of religion in private : accustomed mispending of pretious houres due to the businesse of our studies and callings ; usuall swearing ; secret thoughts and practices of uncleannesse ; unsatiable desires of earthly greatnesse , and abundance ; unjust increase of wealth , by usury , bribery , or other secret indirect courses ; excusing love of some though lawfull pleasures , &c. I say take me such a man that allowes himselfe in these or the like practices contrary to Gods most holy law , and hee will be found though in name a Christian , yet in heart an Infidell . For trie now the temper and disposition of this mans soule ; bring but the word of God unto it , and you shall see it presently . Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe , without scossing and bitter gybing , presse it upon the conscience once and againe lovingly and sharpely , and see now what strange entertainment Gods word shall finde at such a mans hands . The blood begins to be warm'd with wrath and choler , the stomacke riseth , and the gall of unchristian malice overslowes , the conscience and powers of the soule are of purpose turmoyld , that the water being troubled their owne image may not appeare in it , the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word , the tongue is ready with an apologie to defend it , and if the hand hold from violence t is well . Now whence is all this frowardnesse ? Hence , because the heart is resolved , let God say what hee will , yet in this point not to beleeve that it is better to follow his counsell , than our owne desire . In which case t is strange to see with what rage and unmercifull fury the Prophets of old , Christ and his Apostles in their times , were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their soules . The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied , found ever since at the hands of their people , when once they have beene touched where they would not bee medled withall . Straightway a whole Parish will be in an uproare , durt and scorne is hurld in the face of the Minister and his doctrine , all froward courses taken to worke him woe and shame , and all this done by those that wil yet be counted obedient and beleeving Christians . But are they so indeed ? they doe not deserve so much as the name . A Faith indeed they have , but not that which is true and rightly planted . For know this , that True Faith and a constant wilfull refusall to be guided by God in any one particular , whether the doing of a duety , or leaving of a sinne , are as incompetible as Christ and B●●●al . For aske a man that is thus partiall in his courses , You say you firmly beleeve the promises of the life to come , that God will pardon your sinnes and save your soule : why do you not as firmly beleeve the promises of this life , but are altogether caring and distrustfull in your affaires ? You beleeve verily that God is offended with murder , adultery , &c. and therefore you leave them : why doe you not beleeve also that hee is as much angry at swearing , lying , drinking , and such like disorders ? You beleeve God hath forbidden stealing , and you are perswaded t is nought : why doe you not beleeve that usury , bribery , or idlenesse in a mans calling are as bad , being as much forbidden ? You beleeve that t is a good thing to seeke unto God in time of adversity , and when a man 's old , sick , and now neer unto death , then to pray , fast , do all good works , and live religiously , is excellent : why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God , as much required of us in time of health , youth , and prosperity , s●●ing God hath equally commanded them at all ti●… ? Aske a thousand such questions , he connot answer you to on● . For is it from a through consideration of Gods t●uth , wis●●ome , power , revealed in the Word that he is moved to beleeve such and such things ? If that were the cause , why doth hee not equally beleeve all , when Gods authority is the same in all ? Is it from true love to God and Goodnesse , that he is content to be ruled in such things ? If that were the cause , t is certaine he that loves goodnesse for its owne sake , would love all things that are good , and love alwayes in a good matter , as the Apostle speakes . What is it then ? I le answer for him ; t is that which the Apostle speakes of , Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evill heart full of unbeleefe , that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations , in others slips the collar , and departs away from the living God , refusing to accept of his counsell . The truth of this is most certaine from that excellent rule of S. Iames , Chap. 2. 10. 11. [ Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all : For he that said , Thou shalt not commit adultery , said also thou shalt not kill . Now though thou doest none adultery , yet if thou killest , thou art a transgressor of the Law. ] What , is it equall that he who transgresseth the Law in one point , should be held guilty of the breach of all the Commandements ? Yea , it is most equall and just : for Gods Soveraigne Commandement is the same in all . Hee therefore that for conscience sake obeyes in one , will obey in all . Hee that breaks one wilfully and customarily , keepes none at all for conscience sake ; and if all things hit aright , he will be as ready to transgresse in the rest , as in that one . Wherefore God judgeth him according to the disposition of his heart , that he is a transgressour of the whole Law. So in our obedience of ●aith , Gods truth is the same in every part of his Word ; he that hath spoken this , he hath spoken that also : he therefore that upon right grounds beleeves in one point , will for the same beleeve in another : if Gods authority cannot prevaile with him in one , that is not the motive which makes him assent to others : and therefore if occasion serve , such a one will dissent alike from all ; according to which Habituall disposition of the soule , he is rightly to be judged an Vnbeleever . He that rejects Gods command in one thing , doth not much regard it in any thing : hee that willingly slights Gods authority and truth in this point , makes as little account of it in another . You have now here , my brethren , opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity , wherewith the greatest part of men professing Christianity are infected . This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes , or from a true Religion to a false . Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology , whereby he prognosticateth the downfall of many , who yet seem Saints in the Church & zealous professors of Religion . Oh , when he sees a man take a dispensation without asking God leave , craving pardon , with a , God be mercifull unto me in this , and so standing out in this or that knowne evill practice ; he now knowes what to judge of such a man , he sees a prey within the reach of his snares , which thereupon he sets so artificially , fitting his temptations to his humors , till in the end he catch his heele in the grin , plunging him into some abominable practice , to his owne destruction , and the disgrace of his Religion . Who could have thought that many Starres in the Church shining bright in all outward holinesse , could have fallen from Heaven , & their light bin put out in utter darknesse , had not after times discovered , that they alwayes lived in some secret ungodly practice ? For our selves , if wee will duely consider the state of our soules , it wil be easie hereby to make a prognostication unto our selves , what will become of us hereafter . Hee that can shift and distinguish , and put off from himselfe , & be content to give God the hearing , yet choose to think and doe what hee lists , let not his forward faith and zeale in something deceive himselfe , as it doth the world : but let him write downe himselfe for a counterfeit , whose Faith will certainely ●aile when it shall bee assaulted by stronger temptations . Now on the other side , that Faith which is true and sound hath alwaies this essentiall marke , that it doth assent Vniformely to all Gods revealed will. It makes not choise of some where , it must embrace all , it knowes God must have all , or he will have nothing ; and therefore it divides nothing to times , and seasons , and private respects : it beleeves what it likes not , as well as that which contents it , as well that that brings disadvantage , as where there 's likelihood of honour or profit . It compares all things within and within us on the one side , with Gods truth and goodnesse on the other ; & so reckoning the worst , it finds Gods anger to be worst of all ; forecasting the best , it beleeves Gods favour to be better than it . Then it resolves , let God say what he wil , to beleeve that that is good , honest , profita - and excellent to bee followed at all times , in all places , above all things that can be set against it . This is that temper of the soule which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Faith without faining , 1. Tim. 1. 5. this is faire , sincere , hearty plain dealing . This is to ascribe glory to God , and give him his full due , setting our seale unto his truth , ratifying it by a most willing absolute subscription to all . Such hath beene the Faith of the Saints . That of Abrahams is admirable conflicting with so many , yet conquering all oppositions , being throughly grounded upon the infinite truth , goodnesse , and power of God. If God bid him leave all , his friends , his fathers house , the land of his nativity , to goe into a strange countrey upon hopes of great matters , he is upon his journey straight , and no intreaty can stay him in Mesopotamia . When hee is in Ganaan , where bee now his great possessions ? Hee hath not so much as a foote of land given him , Act. 7. 5. not so much as his grave without a purchase from the Hittites . But shall his seede enjoy it ? yea , they shall , but is a long time first , some three hundred yeares after Abraham is dead , when the wickednesse of the Cananites is full . But where 's the seed it sel●e that shall enjoy it ? Abraham waits a hundred yeares before hee have Isaack . Now hee hath him shall hee live in Gods sight ? No , Abraham must goe and cut his owne sonnes throate , and Isaack the hope of Abraham and of the world , must dye by the hand of his old Father . Who but Abraham would not here have quarrelled with God , and laid slacknesse , falshood , unjustice , and cruelty to his charge ? But Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubts nothing all this while , let God command or promise the most strange , unlikely , unpleasing , unreasonable thing in the world , hee will not question it , t is God that saith it , and therefore hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully assured that hee which hath promised is able to doe it , Rom. 4. 21. Moses had a faire way to pre●erment , he was learned , wise a proper person , brought up at the Court , beloved as the Sonne of Pharaohs Daughter , every way a man of singular hopes to become Great in AEgypt . This would have made a Courtier of these times to have borrowed many a point of Law and Conscience , and strained hard to conceale his Religion , denie his Nation , and turne AEgyptian , at least his head would have beene hammering upon a piece of pollicy , that the poore Hebrewes might have beene much releeved by him being a great man with Pharaoh . But Moses hath no such thoughts : his Faith turnes his eyes another way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the Recompence of Reward ; and then Moses comparing the adversitie of Gods people , with the pleasures of Pharaohs Court , the rebuke of Christ with the riches of AEgypt , hee concludes , that it is better to bee a bond-man among the Hebrewes , than a revelling Courtier among the AEgyptians , that its farre , farre better to bee poore and religious for Christs sake , though rebuked and scorned of the world , than to be great and ungracious . Heb. 11. 24 25. 26. In a word , reade that whole chapter once and againe , and see what is the practice and power of Faith in the Saints of God ; you shall behold in them an absolute , Vniforme and constant resolution to beleeve God above and against all that can bee opposed : when temptations come on every side , reproaches , bonds , imprisonment , banishment , the sword , the fagot , the gibet , and a thousand difficulties present themselves , their faith makes way thorough all , and come what 〈◊〉 come , they are resolved to [ Follow the Lambe whithi● soever hee goes , ] Rev. 14. 4. For Conclusion of this point , let me intreate you to be exhorted each one to looke unto this matter , to trie how his heart stands affected in point of religion : and to remember as long as you live this most pretious and certaine truth , That true faith is uniforme , and equally respecteth the whole revealed will of God : without limitation to this or that particular , without reseruing to our selves , such or such a wicked resolution , without all provision that no inconveniences accrew unto us . Hee whose faith is thus patched up and dawbed with untempered morter , let him know for certaine that in a frost t will shatter all to peeces , and when temptations beates upon it , the whose building will runne to ruine . Take therefore I beseech you that counsell of Christ which hee gives in this matter , Luk. 14. 25. & seq . Great multitudes then as now , did runne after Christ , very forward to heare and beleeve his doctrine . Christ turnes unto them and tells them , that t is another manner of matter than they are aware of , to bee his disciple : Hee that will be so , must hate his father and mother , and wife and Children , and brethren and sisters , yea , his owne life for his sake , forsaking all , taking up his crosse and following him . Doubt yee not but this seemed to them a harsh doctrine , a very rough and unpleasant religion . But t is neither better nor worse : and therefore our Saviour bids them bethinke themselves what they have to doe , like wise builders to cast up their charges aforehand ; like provident warriours to muster up their owne forces , and duly consider their abilities , lest venturing rashly , they at last sit downe with losse and disgrace . The same I speake to you my brethren , Sit yee downe first , take counsell , reckon the cost , see what religion will stand you in : your lusts must be crossed , the world must be displeased , and despised too , Sathan must be fought withall , hazzard of disgrace and dammage must be undergone , friends and goods and life must be parted withall , if need require , the crosse must be borne daily . If now upon these conditions thou art heartily and freely content to plight thy faith to God , and take Religion with all its inconveniences , then goe on and prosper in this resolution , thy heart is sincere , and thy faith sound . But if upon heady and slight considerations thou hast put thy selfe forward upon the profession of Religion , not forecasting the worst aswell as the best of it , then know that thy case is like that of the Scribe , Mat. 8. 18. who there tells Christ in great forwardnesse , Hee would follow him whithersoever he went. But when the silly man heard Christ reply otherwise than hee lookt for [ The Foxes have holes , and the birds of the ayre have nests , but the Sonne of man hath not whereon to rest his head ] implying , that there was little hope to be rich and honourable by being one of his followers : this now fits not his covetous and ambitious humour , and therefore upon such an unexpected answer hee slinches , Christs company is too meane and poore for his great hopes , and for him he shall goe alone . A miserable thing it is for a man thus to come in at last with a Non putâram , I had not thought religion had required such absolute obedience , I thought I might have done so and so , and yet have beene a true beloever . Hadst thou not thought it ? The more foole thou , that wouldest not bethinke thy selfe better in so serious a businesse . Thinke then of it now , and thinke alwayes of it , that hee who beleoves and does only what him pleaseth , hee neither beleeves nor doth any thing as hee ought . Thus wee have done with Faith as it respects the whole course of Religion , and every part of the Word of what nature soever . Next wee are to consider of True Faith , as it lookes towards the particular promise of Grace , and is directed unto Christ. Which Act though it be particular , yet is of greater necessity and excellency than all other : because it gives , life as to our soules , so to our beleefe of other things , which are beleeved with relation unto Christ. Faith in regard of this particular Object and Act I thus define , [ It is a grade of sanctification wrought by the holy Ghost● in every regenerate man , whereby for his owne particular hee trusteth perfectly unto the promise of Remission of finnes and Salvation by Christs righteousnesse . ] I neede not stand at large upon every particular : That Faith is a sanctifying Grace , part of our inherent righteousnesse , that the Spirit of God is the onely author of it , that a regenerate man is the onely subject of it , these things have beene shewed heretofore . The Object also of it is manifest , by what names soever the Scriptures expresse it , namely , the Lord Iesus Christ , or God in Christ , or the Gospell , or the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all comes to one , and wee neede not be curious . But touching the proper Act of Faith as it justifies us , a little more at large . It consisteth in Trust or Reliance upon the promise for our owne particular , when the soule depends wholly thereupon , looking after no other helpe . You have heard heretofore that to . Beleeve the truth of a particular promise ; is to Trust upon the performance of it to mee : and that the Assent of Faith which is given to such a promise is properly called Fiducia , or Trust. Now the Promise of grace in Christ is made unto us in particular termes , both in the Word preached and Sacraments . to assent unto this promise , is not barely to acknowledge that there is such a thing in the world as Remission of sinnes by Christ to bee bestowed on some , God knowes who : ( for this is to beleeve the Promise , not as a promise , but as an History ) but this assent is of the whole heart , in Trust , Reliance , Dependance , Adherence , Affiance , or if there bee any other word expressing that action of the regenerate soule , whereby it casseth and reposeth it selfe onely upon Gods Promise in Christ for the obtaining of eternall , happinesse . That Fiducia is of the essence of Iustifying Faith wee make good : 1. From the phraso of Scripture used in this businesse . Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Beleeve in , or upon , or into God , Christ , the holy Ghost , are not used as the learned know , by prophane Writers , but only by Ecclesiastical : implying that in Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head , the confidence and affiance of the Heart . 2. From that opposition which is made betweene Faith and distrust or Doubting . ●am . 1. 16. [ Let him aske in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing doubting . ] and Rom. 4. 20 ] Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubted not thorough unbeleefe . 3. From that excellent place , 2. Tim. 1. 12. where it is apparant that to beleeue , is as much as to commit our selves to Christs trust and keeping . [ I know , saith the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom I have beleeved , or whom I have trusted ] for , as it followes [ I am perswaded that he is able to keep● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thing wherewith I have entrusted him , or delivered up to his keeping . ] What was that ? His Soule unto everlasting Salvation . Wherefore to Beleeve the promise , is with Confidence and Trust to relye upon it , resting our soules upon the performance of it . Which assent of Faith is wrought in the soule in this manner : 1 A man is inlightned to see his sinne and miserie : and therewith an utter impossibilitie to satisfie God for the one , or free himselfe from the other , by any power and merit in heaven or earth , but onely by the Name of Iesus Christ : And this drives him from seeking helpe elsewhere . 2 The promise of Grace is proposed , and Christ freely offered unto him . 3 Whence in the third place , the Heart touched by the Spirit of Grace , drawes neere unto Christ , throwes it selfe into his armes , grasping about him with all its might , hiding it selfe in the clefts of this rocke from the stormes of Gods furious indignation . It bespeakes Christ in all termes of confidence and affiance , My Lord , my God , my hope , my fortresse , my rocke , my strength , my salvation , Save me or I perish . Have you seene how a tender infant in the apprehension of some danger approching runnes into the armes of his Parent for succour ? so doth a soule pursued by the terrors of the Law , and affrighted with the fearefull sight of Gods frowning countenance , fly with speed into the bosome of Christ , hang upon him , and most importunately sues to be taken into his protection . Now , one favourable looke from him is worth a thousand worlds , and if he will but say unto it , I am thy salvation , it will not exchange the comfort of that word for all the kingdomes of the earth . Wherefore the soule now thinkes of nothing but Christ , to live or die Christ is all in all with it , him it followes with all strong cries and teares for mercie and comfort , in him it apprehends plentifull redemption and all sufficiency of salvation , and therefore having once laide hand fast upon him , to die for it no force shall make him loose his hold . This worke of Faith as it doth greatly glorifie God , by ascribing the whole honour of our Salvation unto his only free Grace in Iesus Christ , so God againe is pleased highly to honour it above all its fellow Graces , by making it the blessed instrument of all the comfort we enjoy in this present world , thereby giving us assurance of our Iustification in his sight by Christs righteousnesse . Whereupon followes in their times , a double comfort unto the soule . 1. Peace of Conscience , resting it selfe secure upon the stability of Gods promise . It hath now what to oppose against the severity of Gods justice , and the accusations of the Law , even an All-sufficient Righteousnesse in Christ , able to satisfie them both to the full , whereupon it s quieted , and injoyes abundance of sweetest peace , being freed from those terrors which before compassed it about on every side . 2. That kinde of Fiducia which wee call assurance and full perswasion of the pardon of our sins . This is a fruit of that other Fiducia or Trusting unto the promise it selfe , wherein stands the proper act of justifying faith . And it followes it , not alwayes presently , but after some time , haply a long time after much paines taken in the exercise of Faith and other graces . For how many faithfull soules are there who stedfastly beleeve and rest themselves only upon Christ for their salvation , who yet would give a world to be assured of Gods favour , and fully perswaded that their sinnes are pardoned ? yet aske them in their sorrowes and feares , can you beleeve in Christ , committing your soules unto him , depending only upon him and no other ? They will answer , yea , I cast my selfe upon him , let him doe with me as he pleaseth , while I live I le trust in him . But now this although it should , yet will not satisfie them , they want joy in the Holy Ghost , there 's no testimony of the Spirit in them , they have no peace , no sense and inward feeling of Gods love , and therefore they cannot be assured that their sinnes are pardoned , and that they be in Gods favour . Whereupon they 'le be ready to fall backe , and tell you they doe not nor can beleeve in Christ at all . A great mistake , and that which casteth many a Conscience upon the racke , tormenting it with unsufferable feares , where there is no cause . They have no justifying faith ? Why ? Because they want full assurance of the pardon of sinnes . A false argument . Iustifying Faith is not to be assured of pardon : But to trust wholly upon the promise for pardon . Which point duly considered , would helpe us to a singular remedy for the consolation of consciences distressed about point of their salvation , who whilst they eagerly labour ( and I cannot blame them ) for an experimentall and sensible assurance of Gods favour , doe too too much neglect that comfort which their faith would afford them , in that , notwithstanding their feare , they are able still to commit their soules unto God as to their faithfull Creator and Redeemer . These men should doe with their soules as David did with his in the like temptations ; [ Why art thou cast downe my soule , why art thou disquieted within me ? ] Here was little peace and joy , doubts still arising , which causeth him to aske the question once , againe , and a third time . But see how he still answers [ Wait on God , wait on God , and againe , wait on God ; for I will yet give him thankes , who is my present helpe and my God ] Psal. 42. 5. 11. and 43. 5. See , when hee hath no comfort , here 's his comfort , even his faith , that he can still depend upon God for comfort . The further explication of this point depends upon the resolution of that practicall Syllogisme , whereby certainty of Salvation is concluded ; which is this . Whosoever beleeveth , His sinnes are pardoned , and hee shall be saved : But I beleeve , Ergo My sinnes are pardoned , and I shall bee saved . The Major here is of Faith. The Minor of Sense and Experience . The Conclusion is of both , but chiefly of Faith , as it followes on the premisses by infallible argumentation ; and partly of sense , as it is founded on the inward experience of Gods grace working upon our soules . Wee may take comfort in this conclusion as we are assured of it by faith , even when experience and sense it selfe failes . But of this more , when we shall speake of the fruits and consequents of Faith : FINIS . Notes, typically marginal, from the original text Notes for div A09277-e3340 Zach. 6. 13. Hist l. 6. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Heb. 6. 7 8. AElian . Vat. hist. l. 1. c. 17. * [ shew much love ] n●rans . * Whereof yet many as left unto us , as the Cananites among the Israelites . Notes for div A09277-e5190 Ac●● 27. 〈◊〉 . A clean heart , a right spirit . * Therefore it is our body of death , which yet hath many earthly members . The new man is created a perfect man , though but an infant . * As infidelity of our corruption . Gal. 5. 22. As the Will renued is at once disposed to love our neighbour , as well as to love God , &c. * So Tilenus , with others generally , makes Faith to be the instrument of Instification and Sanctification , with this difference : Fides Iustificationem percipit , Sanctificationem etiam efficit . In the one faith is an instrument only , in the other an efficient cause also . Tylen . Syntag. part . 2. disp . 45. thes . 41. Ob. * As who should say , a dead man must first see , speak , and goe , before he have life in him . Sol. Eph. 1. 22. & 4. 15. Gal. 2. 20. 1. Cor. 6. 17. None can call Christ Lord but by the holy Ghost . Rom. 10. 20. Christ is made unto us life , righteousnesse , &c. Vnlesse we will maintaine the Popish Limbus . He hath loued vs and chosen vs , &c. Deut. 7. 7. 8. & 10. 15. 1. Ioh. 4. 19. 1. Pet. 1. 3. Tit. 3. 5. 7. Eph. 1. 4. 9. 2. Tim. 1. 9. Rom. 11. 5. & 9. 11. God so loved the world , &c. Col. 1. 13. Ioh. 6. 29. and 1 Cor. 12. 〈◊〉 〈◊〉 . Heb. 102. 2 , 23 1 Pet 1. 28. The loue of God is shed abroad in our hearts by the Holy Ghost . Col. 2. 9. Act. 10. 38. 1 Cor. 3. Ioh , 9. 25. Anat. Armin. For in him we liue and move , &c. 2 Cor. 3. 5. Psal. 115. 8. Psal. 116. * Iphicrates Arist Rhet. l. 1. cap. 9. * Rom. 8. 28 30 Gal. 1. 15. Whether may the childe of such a one bee baptized ? yes because the Wife may be a true Christian , and one party makes the children holy . But what if both should so sinne ? Then the childe borne of them is to be baptized as other Insidells at years of discretion , and to be held in the same ranke as the children of Christians that turne Turkes . And therefore some of the Ancients did erroneously give the Supper to Infants . Luc. 17. Zach. 10. 8. Ioh. 10. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holinesse . Quest - 1. Exod. 31. 3. & 35. 31. * As de Coelo . l 1. c. 10. De Mundo , cap. 11. 12. Physic. l. 8. De nat . Deor. lib. 1. 1. Mat. 16. 17. 1 Cor. 2. 21. & 2. 6. & seq . 1 Pet. 1. 12. 2. 3. * As Bellar. absurdly holds Lib. 1. de missa . cap. 20. Mat. 6. Deut. 6. 25. 1 Tim. 1. 5. * This opinion of Arminians of the bestowing of grace vpon the well using of Nature , is in effect but the doctrine of Popish preparatory merits of Congruity , preceding the gift of grace . Both contrary to that of the Apostle , 〈◊〉 . Tim. 1. 9. 〈◊〉 ▪ Quest. And so Adam had Sufficient strength to stand , because it would have upheld him being assaulled , if he had then made use of it as hee should . But that he did not . 〈◊〉 . 2. * And so in Adam who was endued with all inward abilities to doe whatsoever God should command , there needed nothing else but the declaration of his Will , and Adam could presently obey . But in us that want such strength there is required by such a proposall of Gods will , another worke of the Spirit giving us power to doe it . Iam. 1. 18. Luk. 7. Eph. 3. 7. Coll. 1. 29. Nil obstat quominus dicitur vel sola Dei meralis suasio bomines animales reddere spiritueles , saith Grevine . cont . A●●es . pag. 297. * Namely that acknowledging of the truth which is according unto godlinesse . Tit. 1. 1. So Eliah to Elisha , What have I done unto thee ? viz. that thou shouldest be so eager to follow mee . He cast on his Mantle , said nothing and went his way . The Counsell of a Friend , and the perswasion of God. Qualis unusquisque est , 〈◊〉 is ●●●is ●idetur . Rom. 8 7. a Like places are Io● . 2. 1. 13. Esa. 63. 10. 1 Tim. 3 8. Gen. 6. 3. b Mat. 10. 24. c As their fathers had done Esa. 6. 9. & 63. 10. d For these were uncercumcised in heart & eare : id est , unregenerate . Such are 2 Cor. 5. 2. and 6. 1. Gal. 1. 6. Revel . 3. 20. In Act. Synod . Dord . Sent●● . Britan. Theol. de 3. & 4. Artic . He is excusable for rejecting that which is offered him to that very end that he should reject it , not that he should receive it . See Som. 7. 10 , 11 , 12 , 13. Luk. 〈◊〉 . 16. 1 Cor. 3. 5. 6. & 5. 10. Ioh. 5. 25. 1 Thes. 2. 13. Eph. 4. 20. seq . 3. Question . Contra Bogerman . p. 363. Contra Tilen . P. 337. Episcop disp de Perspic . Scriptur● . Arnold contra 〈◊〉 . 307. a Rev. 3. 17. 18. b Eph. 5. 8. c Io● 1. 5. d 1 Cor. 2. 14. Psal. 119. Eph. 1. 17 , 18. This their opinion is plain , as by other so by those words of theirs in their Defence of the 4. article , pa. 164. whereunto our Divines proving a defect and inward disabilitie in mans understanding out of these Scriptures that tells us we are Blinde , and Darknesse , &c. they answer that these Metaphors resolved into their proper sense note unto vs , Nihil aliud , quàm ( ●…egenitos ) rerum 〈◊〉 ●arum & voluntatis salutiserae ignaros & nas●ios ( ●uisse ) a● proinde ●tiam à dei timore 〈◊〉 . At ex hoc aliud nihil conclud● potest quàm ●os indigere Clarâ v●ritatis propositione , ut scientiam co 〈◊〉 See al●o p. 168. 169. Rom. 7. c Ioh. 14. 17. d Mat. 56. e Psal. f 1 Ioh. 4. 7. g Gal. 5. 23. Col. 3. 12. Mat. 11. 25. h Zach. 12. 10. Rom. 8. 26. i Act. 11. 23. [ Actum fidei & conversionis Deus primò & rigide ab homine erig●● ad salutem obtinendam & poenam ●●●dend●m ] Defens . sent . ●em . circa 4. Art●c . pag 154. 155. Even in sleepe there is peace of Conscience in the godly , and that is a fruit of Fai●… . Prov. 3. 24. 25 , 2● . * Act. & Script . Synod Remonst . in declarat . sentent . de 3. & 4. Art. pag. 12. 1. Tim. 1. 〈◊〉 . Corrected us as an untamed Heyfer . ●●r . 31. ●8 . * D●… . S●●t . ●em de 3. & 4. ●rt p. 10. * Prov. 1. 24. & seq . 9. Chron. ●4 . 2● . a Ier. 6. 16. 17 b Iob ●1 . 14. c ●sa 65. 2. Rom. 10. ●lt . d Prov. 1. 24. e Ezek. 12. 2. Act. 28. 27. f Act. 7. 51. g Esa. 63. 10. h Mat. 23. 27. i Ioh. 5. 34. 40. k Psal. 58. 5. Act. 13. 46. a 〈◊〉 Cor. 6. 1. b Mat. ●5 . 25. 28. c Mat. 13. 19. & seq . d Heb. 6. 4. & seq . e 〈◊〉 Pet. 2. 21. See the defense of the Remonstrants opinion about the 4. Article exhibited in the Synod . in the acts of the Synod printed by the Remonstrants , Rev. 3. 17. Ad Simplie . l. 1. quest . 2. Psal. 119. Marc. 14. 38. Rom. 8. 5. Rom. 7. 21. 2 Cor. 3. 17. a 2 Thes 5. 19 b Eph. 4. 30. c Heb. 3. 12. d Psal. 107. 11 Est enim quaedam necessitas voluntaria , as Moulin truely , Anat. Armin. * Heb. 12. 23. 2. Generall . Vid. Scot. sent . l. 3. dist . 24. quaest . unica . Segnius irritant animum demissa per aures , quàm quae sunt oculis subjecta fidelibus . Is true only in comparing of writing and speaking about abstract matters . Or let a groūded Scholler compare the conceits of things he hath now by his owne reason , with those which had he being a novice , &c. Cognitie 1. Abstractiva 〈◊〉 evacuat sidem . 2. Intuitiva evacuat . Scot. ubi supra . * The cause is , because there is a possibility that the wisest and honestest men may deceive vs or be deceived . Every created understanding is ●…lis , and therfore binds not o●● assent . a T is an erroneous curiositie to make Fiducia a consequent of Fides , and to say , Therefore I trust a man because I beleeve the truth of his promise , that he will do what he sayes : there can bee no good construction of such a saying , for t is as much as this , I trust him because I trust him ; or if the meaning be thus , I beleeve the trust of his promise , therefore I trust vpon it , id est , I seeke not to any other meanes for obtaining the good promised , but only his promise : then Fiducia shall be the not seeking to other meanes : but this is false , for not to seeke to other meanes , is a consequent of trust reposed in the promise . For where there is a continued Act of beleeving or trusting to the Certaintie of performance , there the minde doth acquiescere , rest it selfe in the promise , which acquiescentia is the not seeking and moving after further meanes to helpe it selfe . b In Threatnings the matter is the same mutatis mutandis . Our Belief of them too is more then a generall assent , but it wants a name , something t is proportionable to Fiduria in promises , but the effects are divers , for Fiducia in promises , breed joy and hope : but a firme assent to the certaine accomplishment of Threatnings breeds feare , and despaire , if they be unavoydable , if avoydable , vigilancy to escape them . a Num. 24. 2. b Vers. 3. 4. c 2. Pet. 3. 21. d Num 24. 13. [ I cannot pas● the commandement of the L. &c. ] * The reason is , because every created understanding is evidently convinced of this . That God can tell no lie . * Thus prophesie and gift of miracles are joyned together , Mat. 7. 〈◊〉 . Iob 12. The booke of Canticles which treats of that spirituall and heavenly fellowship the sanctified soule hath with Christ , cannot be throughly understood in the true life of it , but by those that are sanctified . Laert. in Socrat . Tom. 3. cap. 8. quaest . 1. §. 10. 〈◊〉 2. Cor. 3. 〈◊〉 . Fides non habes meritam ubi ratio habet experimentum . Psa● . 77. Iohn 20. * Marc. 16. 22. [ This shall not come to thee ] Mat. 17. 23. [ They shall kill him , &c. and they were very sorry . ] Ioh. 20. 9. [ They k●ew not the Scriptures that he must rise from the dead ] Act. 1. 6. Marc. 9. 31. ●2 . about Christs temporall kingdome . Act. 10. 14. 1● . 34. of the calling of the Gentiles . Mat. 13. 3● . ●ain . Idol . l. 1. 〈◊〉 . 7. §. 〈◊〉 . 〈◊〉 . l. 6. 〈◊〉 . 12 , § 31. 1 King. 21. 38. Luk. 24. 25. [ O soules and flow of heart , to ●elieue all the Prophets hau● spoken . ] 〈◊〉 . 6. ●0 . 1 Pet. 2. 10. 11. a Tom. 3. ●…l . School . cap. 8. q. 8. Quo●odo resoluating 〈◊〉 si●e ? Ibid. Num. 7. 1 Iob. 2. 27. of the ●no●uting . Luk. 24. 45. What can he answer but this , I know it , because I see it . To demand a reason of bence , it absued . Col. 1. 23. D● . Gub. lib. 5. ●sa . 5. 11. &c. Ioh 39. 29. Iames 〈◊〉 . Drusillam a priore eius marito Azizo Emiseuorum rege bland : ti 's abduxerat Ioseph . Antiq. lib. 20. cap. 5. Matt. 13. 45. 46 * Ibid. 5. 5. * Cap. 8. q. 2. §. 2. Bellar. de ▪ Iustific . l. 1. c. 15. * Polan . Synta . l. 1. c. 32. Iob 5. 27. 2 Reg. 17. 41. Ez● . 4. 2. a Ioh. 1. 12. Rom. 10. 14. b Rom. 4. 5. Act. 16. 31. c Eph. 1. 12. 
A39120	----	Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ... Eyre, William, 1612 or 13-1670. 1654 Approx. 584 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A39120 Wing E3947A ESTC R40198 18775480 ocm 18775480 108295 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39120) Transcribed from: (Early English Books Online ; image set 108295) Images scanned from microfilm: (Early English books, 1641-1700 ; 1652:10) Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ... Eyre, William, 1612 or 13-1670. Owen, John, 1616-1683. [19], 210, [1] p. Printed for R.I. and are to be sold by Edward Forrest ..., London : 1654. A note to the reader, opposite t.p., signed: John Owen. Imperfect: stained, with print show-through. Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Woodbridge, Benjamin, 1622-1684. -- Justification by faith, or, A confutation of that antinomian error that justification is before faith. Cranford, James, d. 1657. Baxter, Richard, 1615-1691. -- Aphorismes of justification. Justification. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Emma (Leeson) Huber Sampled and proofread 2005-06 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion READER , THe great Work of them who are Embassadors for Christ , to beseech men in his stead , to be reconciled unto God , is to reveal the Will and Love of the Father , in making him to be sin for us , who knew no sin , that we might be made the Righteousness of God in him . The manifestation of the Excellency , Fulness , Sufficiency , and absolute preheminence of that Righteousness , so wrought out , from the Councel of the Will of God , dispensed in a Covenant of Grace , is that , which in the pursuit , and discharge of the Trust committed to them , they cheifly , through the strength of God , do , or ought to lift up themselves unto . In this Labor of the Gospel , hath the Author of the ensuing Treatise , evinced his Fellowship and Communion , by the travel of his minde , ( accompanied with those advantages of Abilities , and Learning , which make such undertakings acceptable , and useful ) which he hath laid out therein . The persons , occasion , and other circumstances , related unto , in this Discourse , I am utterly unacquainted withal , but onely by the light which concerning them , it self holds out unto me ; which being not a sufficient bottom for a Judgement of this notoriety , I am not called , no more then desired to deliver my Thoughts concerning them . Every mans work shall be made manifest , for the day shall declare it , because it shall be revealed by fire , and the fire shall try every mans work , of what sort it is . Of the Matter treated on herein , various are the Thoughts of Learned Men ; those doubtless seem to have the advantage , who walk in a professed compliance with the design of God , to give the Son of his Love , with his Love and Grace in him , the preheminence in all things . To deliver my Thoughts concerning the severals , argued , and disputed in this Treatise , neither the minute of time , whereunto for this expression of my self I am confined , will admit me , nor doth my present aim require : [ Especially considering that I have at large delivered my self to the main Head of the whole , in my Book of the Perseverance of the Saints , and Answer to Mr. John Goodwin on that subject , now almost cleared off the Press . ] For the present , I shall only say , That there being too great evidence of very welcome entertainment , and acceptance , given by many to an almost pure Socinian Justification , and Exposition of the Covenant of Grace , even amongst them , into whose hearts God seems to have shined , in some measure , to give the light of the knowledge of his glory , in the face of Jesus Christ , all solid , learned , sober , endeavors , for the Vindication , of the absoluteness freedom , independency , and preheminence of that Grace in Jesus Christ , whereby we are saved , will doubtless finde acceptance with the Children of Gospel-Wisdom , and all that love the glory of him that bought us . Amongst such Labors and Endeavors ( Christ an Reader ) I commend to thy consideration , the ensuing Treatise , and commit thee to the Lord. Westminster ▪ Nov. 7. 1653. JOHN OWEN . VINDICIAE Justificationis Gratuitae . Justification without Conditions ; OR The Free Justification of a Sinner , Explained , Confirmed , and Vindicated , from the Exceptions , Objections , and seeming Absurdities , which are cast upon it , by the Assertors of Conditional Justification : More especially from the Attempts Of Mr. B. Woodbridge in his Sermon , Entituled [ Justification by Faith ] Of Mr. Cranford in his Epistle to the Reader , and of Mr. Baxter in some Passages , which relate to the same Matter . Wherein also , the Absoluteness of the New Covenant is proved , and the Arguments against it , are disproved . By W. EYRE , Minister of the Gospel , and Pastor of a Church in the City of New Sarum . Rom. 3.24 . Being justified freely by his Grace , through the Redemption that is in Jesus Christ. Dei gratia non erit gratia ullo modo , nisi gratuita fuerit omni modo , Aug. de pec . Orig. l. 2. c. 24. LONDON : Printed for R. I. and are to be sold by Edward Forrest Book-seller in Oxford . 1654. TO THE RIGHT HONORABLE THE PARLIAMENT OF THE Commonwealth OF ENGLAND . Most Noble Senators . THe design of this Dedication , is not to call in your help and assistance to the Cause here depending , it being sufficiently guarded by a higher power , to wit , By that Living Word a , which is sharper then any two edged Sword ; and which is able by it self , to overthrow and dissipate those deep and subtile Reasonings which men oppose against it . That Doctrine which is armed with the Authority thereof , will be sure to stand , though men oppose it ; but that which is destitute of this support , will be as sure to fall , though men protect it : Although I think , you to be as fit , as any company of men upon the face of the Earth , to umpire Differences of this nature ; knowing that many of you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Senses exercised to discern between Truth and Error ; yet to be Judges in matters of Faith , is an honor which I dare not give you , and which I hope you dare not take . Indeed , as you are Christians you ought to judge for your selves , and not ( like those Horns , which gave their power to the Beast ) give up your Faith to the Votes of others ; how Godly , or Learned soever they are accounted ; but to make your own Judgements in Matters of Religion , a Rule or Standard for the Faith of others , and to compel them to believe , what you conceive is Truth , were to assume a power more then God ; who though he doth effectually move and perswade c mens hearts , yet he doth not necessitate them to believe , and embrace the Truth ; whose example may instruct us , that Religion ought to be propagated by conviction , and not by compulsion d . It is remarkable , that they who ascribed unto Magistrates a Definitive and Coercive Power in Spirituals , have ( when Magistrates would not serve their turns ) denied the power , which they have in Temporals ; refusing ( contrary to the Rules of Christ e ) to own them , pray for them , or to yeeld obedience to their lawful commands ; as if none must hold the Sword , but such as will use it , to fight their quarrel , and to effect that by force of Arms , which they themselves cannot do by strength of Argument . Though ( blessed be God ) we now have the countenance and protection of the Magistrate ; yet we seek not to engage his power to extirpate , or to cut off them , that do differ from us . We desire no other liberty for our selves , then what we are willing should be given unto our Brethren , Viz. To believe and worship God according to the Light , which he hath given us , humbly to declare our Judgements in Matters of Faith , and with meekness to Reason out the things , wherein they and we do differ , from the Word of God. For my own part , I look upon it as a special Mercy ( for which we ow suitable acknowledgements , both to God and you ) that although we live in times , wherein the Truth is opposed , and blasphemed more then ever before ; yet the Faithful have liberty to write and speak in defence thereof : We may remember when it was not so . I wish that all Orthodox Christians , and especially our University Worthies , ( who have more leisure and far greater helps for such Polemical Exercises , then their Brethren abroad ) had more Zeal to improve this Liberty for the advantage of the Truth . The Authors of most of those Errors and Blasphemies which have been lately started , are but little more to be faulted , then they that do profess the Truth ( I mean such as are indued with Gifts and Abilities ) who suffer them to walk abroad without check and controle ; seeing there is no Error whatsoever , but the Scripture affords us variety of Weapons to wound and slay it . We cast the blame upon Magistrates , because they do suffer them , ( nor can I excuse their connivence at any of those Evils which are contrary to the Light of Nature ) yet I fear the greatest share of this guilt will lie at our doors who are the Ministers of the Gospel , whose office ( without controversie ) it is , To contend for the Faith , to convince gain-sayers ; and by sound Doctrine , to stop their mouths , who teach things which they ought not . It is but a slender discharge of our Duty , to cry out against Errors and Heresies , and never shew and convince men what Truth and Error is , such loose and general Invectives do never advantage , most times they wound the sides of Truth ; whereas , if the Trumpet gave a more certain sound , and Ministers did prove those things to be Errors , which they brand with this name , their pains would much more succeed to the profit of their Hearers , they would be better armed against such dangers . Your late Resolves to emit a Declaration , For giving fitting Liberty to all that fear God within this Commonwealth ; for the better preservation of the mutual Peace of such as fear God among themselves , without imposing one upon the other ; and to discountenance Blasphemies , damnable Heresies , and Licentious Practises ( in Answer to the Petitions of the Congregated Churches in the Northern Counties ) I am perswaded , have exceedingly rejoyced the hearts of all the Faithful throughout the Land. Now I humbly offer it to your considerations , whether it be not a necessary expedient to preserve the mutual peace of Christians ; straitly to prohibite , under fitting penalties , the giving names of obloquy , or railing accusations ( such as the Archangel durst not bring against the Devil , ) and the imposing of slanders , upon one another . I see not how any manner of good can be expected from this Practise ; me thinks mens Arguments might be as keen and nervous , though their Language be sober , beseeming Christians , and civil Men. Such names , they do not convince , most times they harden those that are mis-led . But then the mischeifs that come by it , are not a few : I know nothing that doth imbitter the spirits , and alienate the hearts of Christians from each other , so much as this ; and which is worse , the Truths and Ways of God are not seldom , nor a little clouded by this means . For usually the names of the vilest Errors and Heresies , are made the Badge and Livery of the choisest Truths . The Discourse before you , doth instance in one , the title of ANTINOMIAN ( which was originally the character of loose and licentious Libertines ) i● by some of our new Doctors , appropriated to them , who have most faithfully managed the Protestant Cause , against the Papists , and in the cheif Points which are depending between them ; to wit , Our Justification by Christ alone , without Works and Conditions , performed by our selves ; and our full and perfect Deliverance from the Curse of the Law. Though there is no true Christian , but will rejoyce to suffer shame , for the sake of Christ ; yet by these arts , the Ignorant and Simple have their ears stopt , and eyes shut against the Word of Life ; for few have so much courage , as to look into that which is generally branded with an evil name : So that in a short time , a few nick-names shall do us more hurt , then Fire and Faggot did heretofore . The Lord therefore keep these purposes in your hearts , till you have fulfilled them , and inable you to perfect the Work which you are called to ; that the Truth may spred , and Godliness flourish , that Righteousness may be equally administred , and Wickedness ( especially in High Places ) severely punished ; that Learning ( whereof there is so great use , both in Church and State ) may be encouraged ; and Peace ( if possible ) be restored unto us . For the effecting hereof , I doubt not , but you have the earnest Prayers of all the Faithful throughout the Land , I can assure you , of him , who is Yours Honors most humble Observer , W. Eyre . The Fourth day of the Nineth Moneth . 1653. TO My Deare Flock in the City of NEVV-SARUM , unto which , God , and their own Choise , have made me an Over-seer . Loving , and Beloved Brethren , IT was a frequent saying in the mouth of Luther , That after his death , the Doctrine of Justification would be corrupted . A few years last past have contributed more to the fulfilling of his Prediction , then all the time that went before : Can there be a greater evidence of mens Apostacy from this Article of our Faith , then their branding of the Doctrine it self , with a mark of Heresie ? Though our Adversaries are grown more subtle to distinguish , yet they are as wide from the true Doctrine of Justification by Christ alone , as the perverters of the Faith in Luthers daies . It is not easie to number up all the wiles and methods wherewith Satan hath assaulted this Foundation-Truth ; he knew it was too grosse , to tell men , That they must be justified by Works , seeing the Scriptures are so expresse against it ; And therefore mens wits must be set on work to find out some plausible distinctions and extenuations , a little to qualifie and and sweeten this Popish leaven , to take off the odium of the phrase , and to rebate the edge of those Scriptures which usually are brought against it . It is true ( say they ) we are not Justified by Works of Nature , but we are Justified by Works of Grace ; and though we are not Justified by Legal , or old Covenant Works , yet wee are Justified by Evangelical or New Covenant Works performed by our selves ; And againe , works though they are not Physicall Causes ( which no man ever affirmed ) yet they are morall Causes , or Conditions of our Justification ; though they do not mer● in a strict sense , by their innate worth and dignity , yet in a large sense , and by vertue of Gods Promise and Covenant , they may be said to merit our Justification and Salvation . Or if these will not doe it , the matter is dispatched , if Faith may be but taken in a proper sense , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere fetches in all other works within its circumference . But that delusion which is least apt to bee suspected by wel-meaning Christians , is the calling Works , or Inherent Holinesse , by the name of Christ , the successe of this bait , we have seen of late in too many , who have dallied so long with the notion of a Christ within them a , that they have quite forgotten , nay , some have utterly denied , the Christ without them , that God-man , who is the onely Propitiation for our sins . How much cause then , my Brethren , have we , of continuall thankfulnesse unto our God , who in so generall a defection hath been pleased , to keep us that we are not led aside with the deceivablenesse of this unrighteousnesse , and to lead us to that rock which is above us ? For how ever the world doth account of Pharisisme , yet they that have any acquaintance with the mind of God , know there can be hardly named a greater sin b , then the establishing our own● righteousnesse . It is the good pleasure of God ( for which everlasting praise be given unto him ) to reveale those things unto babes , which are hiden from the wise and prudent ; The Gospel hath been , and will be a mystery to the worlds end . Humane reason cannot conceive how men should buy without mony ; or become rich , by stripping and emptying of themselves ; attain unto righteousnesse by renouncing and abhorring their own righteousnesses . Hence it is that the Doctrine of an unconditionate Covenant , and the Free Justification of a sinner , is looked upon , by our learned Rabbies as such a foolish and ridiculous conceit . A great Master c in our Israel speaks strangely of it . Unconditionate promises ( saith he ) beget onely an irrational , fallacious , foundationless Faith , which the bigger it swells , the more dangerous it proves . And a little after , he calls the Faith and Hope begotten by such promises , A dependance on some fatal chain , ( some Necromantick trick of believing , thou shalt be saved , and thou shalt be saved ) nay , on Satan himself , some responce of his Oracle , &c. And not much before d , It is a miracle ( says he ) that they who believe this Doctrine of unconditional Pr●mises , are yet restrained from making this so natural a use of it , from running into all the riots in the World. I remember a good Note of his , from John 7.48 e , That the greatest Schollars , are not always the soundest Christians . We see Christianity is not Book-Learning , nor is Faith attained to , by strength of parts . I should ( might I be so bold ) humbly ask this Learned Doctor , Whether the Faith and Hope of all the Saints , we read of in the Scripture , were an irrational , fallacious , and foundationless Faith ? Now let him shew us any one of them , that in his addresses unto God , did ever plead a Conditional Promise● That of Hezekiah , 2 King. 20.3 . is of a peculiar consideration : I remember Luther calls it , Stulti loquium Hezekiae f . Others that excuse it , say , That Hezekiah draws his Argument , not from his own works , but from Gods ; he reasons from what God had done for him , that he would do more , and bestow the mercy which then he needed g . But besides him , from the beginning of Genesis , to the end of the Revelation , we do not finde that any of Gods people have used any other plea unto God , or have had any other support for their Hope and Confidence ; then his free promises of Grace and Mercy ; not onely the woman of Canaan , the Publican , and such as they were ; but Abraham , Jacob , Moses , David , Paul , &c. have all of them , Fled for refuge unto these promises ; their Faith never knew any other bottom or foundation besides this . Is it an irrational thing to receive life , as a gift , and not as wages ? It were very strange , if the Mercy and Faithfulness of God , should not be as sure a Foundation to relie upon , as our own Works ? I will be bold to say , Whosoever do build upon other Foundations , besides the free Promise of Mercy , they will have no better success , then he who built his house upon the Sand , Matth. 7.27 . They may ( perchance , when it is too late ) experiment the fallacy , they have put upon their own souls . The Doctor is as much mistaken in the use of the point , as he is in the Doctrine ; to say , That the natural use of it , is to run into all the ri●●s in the world ; he might have taken notice where the Holy Ghost makes another use of it , Tit. 2.11 . Luke 1.74 . 2 Cor. 7.1 . And right reason would have suggested , that the freer the Promise is , the more is the love and bounty of the Promiser shewn : Now Love naturally begets Love ▪ Publicans ( saith our Saviour ) will love those that love them ; and can a man believe so great a benefit , as the free remission of his sins , and not love him that hath remitted them ? Possibly a man that hath received this Grace , but in the notion , may draw such untoward conclusions from it ; but for any true Believer to sin upon this ground , is as impossible , as that light should become darkness , 1 John 3.3 , 9. I must confess , the loose and unev●n walking of many Professors , hath given too much occasion unto Adversaries to Blaspheme this Doctrine : And though it be unjust in them , to charge the faults of Professors upon their Profession ; yet you cannot but see how much it concerns them , who have hope of Salvation , through Christ alone , to vindicate the honor of this Grace , and by their exemplariness in wel-doing , to put to silence the ignorance of foolish men . The vindication of this Doctrine lies as much upon private Christians , as it doth upon Ministers ; the strongest Arguments against it , are but the Suppositions , and Consequences of carnal Reason , which are soonest confuted , by a holy Conversation ; in which respect illiterate men may be irrefragable Disputants , and women may nonplus the learnedst Doctor . And therefore whilest I am in this Tabernacle , I shall not cease to stir you up , by putting you in remembrance of these things , though you know them , and are established in the present truth . Some of you know , how unwillingly I undertook this Publick Imployment , being more inclined to the Truel , then the Sword ; to build up my Hearers in their most Holy Faith , then to engage in Controversies against Oppos●rs : And truly , nothing could have induced me to it , but the tendency of the Work to your Edification ; that the simplicity of the Gospel may abide amongst you , and that you may stand fast in the Truth which you have received , being able to answer the cavils of them that do oppose it . It was not least in my eye , That our honest Neighbors , who ( by the evil arts of some that affect preheminence ) have been prejudiced and disaffected towards us , may see , and satisfie themselves , Whether we believe and contend for any other Faith , then that which was once delivered ●nto the Saints ; for surely , they will have but little comfort in separating from us , without a cause : I must needs tell them their account at last , will not be with joy , who have rejected the counsel of God against themselves . Whatsoever success this Discourse may finde with others , I doubt not but it will be an acceptable service unto you . I desire , that it may provoke you , to be more instant in Prayer for me , that ●tterance may be given me ; and that my Labors in the Wo●● of the Gospel , may be more successful unto you , and to all others that do partake of them : Which will be the greate●● joy on ●arth unto him , who is Yours in the nearest Bonds , W. Eyre . The Third day of the Ninth Moneth . 1653. TO THE Christian Reader . FRIEND , IF thou knowest me , and how many Burdens do lie upon me , I dare say , thou dost not expect an Apology for the tarriance of this little peece : For though , considering the work , thou mightest have had it much sooner , yet by reason of my much sickness , daily services in the Ministry , and the cares of my Family , ( which are not ordinary ) though I had finished it eight moneths since , it was not likely thou shouldst have had it now . However , If any shall upbraid me , as Ecchius did Melancthon , when he delayed to Answer an Argument he had put unto him a , It is not praise-worthy ( sayes he ) if thou dost not answer it presently : I shall say to him , as Melancthon to the Doctor , I seek not my own praise in this matter , but the truth ; and perhaps it may succeed more to the advantage of the truth , that it was delayed . I lately met with a passage , which fell from the Pen of a Leading Man b in these times ; whereof I held it necessary to give thee my thoughts , to remove the prejudices ( which probably it hath begotten against this discourse . There is ( says the Author ) a very judicious Man , Mr. B. Woodbridge of Newbe●y , hath written so excellent well against this Error , s●il . Justification before the act of believing , or without conditions ; and in so small room , being but one Sermon , that I would advise all private Christians to get one of them ; as one of the best , easiest , cheapest preservatives against the contagion of this part of Antinomianism . It is far from me to envy the praises of Mr. Woodbridge , being ready to give a more ample Testimony to his personal worth : I do freely acknowledge , that in natural and acquired parts for his time , he is like Saul amongst the people , higher by the head and shoulders , then most of his Brethren : However , that commends not the cause he is engaged in . It is not to be wondered at , that Mr. B. hath given this superlative encomium to Mr. Woodbridges Sermon , he knew well enough , that it would rebound upon himself , Mr. W. being a son of his own Faith ; and this notion of his , but a spark from out of Mr. Baxters forge . I suppose Mr. Baxters praises or dispraises , are not greatly regarded by sober-minded Christians , who have observed how highly he magnifies J. Goodwin , with others of his notion , and how slightingly he mentions Dr. Twisse , and all our Protestant Divines that differ from him . How excellently Mr. W. hath written of this matter , will appear to the impartial Examiner of this Surveigh . Learned Men have held , that the best way to demolish Error , is to build up Truth ; as to drive out Darkness , is to let in Light ; Now M. W. though he endeavors to prove no Justification before Faith , yet throughout all his Sermon , he never so much as hinted , how or in what sense we are justified by Faith ; the Explication whereof , according to the sense of our Protestant Writers , would have ended the matter : For the Question depending between us , is not so much about the time , as the terms , and matter of our Justification , to wit , How , and by what means we are made Just and Righteous in the sight of God ? Which , we affirm to be , by the perfect Righteousness of Christ alone , which God doth impute unto us freely , without Works and Conditions performed by us ; though we have not the sense and comfort of it , any otherwise then by Faith. The Antecedency of our Justification in foro Dei , before Faith , is but a Corrollary from this Position ; and Mr. B. acknowledgeth it to be a necessary consequence , from the imputation of Christs Active Obedience c , which hath hitherto been the unanimous Tenent of our Protestant Divines ; and Mr. Norton * of N. E. thinks it no less then Heresie , to deny it . His advice , unto all private Christians to buy one of these Sermons , argues rather his conceit of himself , then his charity to them ; that he dares take upon him the office of a Universal Dictator , to prescribe not onely to his Kedermisterians , but to all private Christians what Books they shall read . Whether Mr. Woodbridges Tract may be called the best , amongst none good , that are written against this Truth , I shall not dispute . But that it is such an easie peece for all private Christians to understand , I doe very much doubt , though the men of Kedermister ( who I fear are fed but with little better food ) can swallow down such choakly meat , as his Paradoxes and distinctions of Faith , evidencing Axiomatically , or Syllogistically ; Of Justification Impetrated , and Exemplified ; Of our working actively and passively ; Of Promises in the Covenant , which are not parts of the Covenant , but means to bring us into Covenant , &c. yet unto other private Christians , I dare say they are like Herring bones in the throat , and not a whit more intelligible then a Lecture of Arabeck . The next motive , he hath his upon , probably may take with many , the cheapnesse of the book which he doth commend ; but if the price and the profit were put together , I dare say the Buyer will confesse that he hath given a great too much . He buyes poison too dear who hath it for nothing . As for the title of Antinomianism which he bestowes upon our Doctrine , it is no great slander out of Mr. Baxters mouth , with whom an Antinomian , and an Anti-Papist are termini convertibles . Let him shew us any one Church or single person accounted Orthodox till this present age , that did not hold some , yea , most of those Points which he cals Antinomianism , and I will openly acknowledge I have done him wrong ; otherwise , let him bee looked upon as a Slanderer and Revil●r of all the Protestant Churches , who under a shew of friendship hath endeavored to expose them to the scorne and obloquie of their Enemies . Mr. B. ( the better to ingage his Reader ) tels him his Doctrine is of a middle straine * ; as if all the Reformed Churches , had hitherto been in an extreame , in this fundamentall point of our Justification . It is like , he thinks the Papists are much nearer to the line of truth , then any of them . But in earnest is Mr. Baxters Doctrine of a middle strain ? I am sure he gives as much unto Works and lesse unto Christ then the Papists doe ; He makes Works , by vertue of Gods Promise and Covenant , to be the meritorious causes of Justification and Salvation , and in no other sence doe the Papists affirm it . I must needs say , I never yet met with that Papist , which calls Christ a sine qua non ( i. e. a cause which effects nothing ) of our Justification : But I shall desire the Reader for his better satisfaction to paralell Mr. Baxters Doctrine with these ten Positions of Bishop Gardiner d , which ●e endeavored to maintain against those blessed Martyrs of Jesus Christ , Barns , Hierome , and Garret , who sealed the contrary Doctrine with their dearest blood . 1 The effect of Christs passion hath a Condition , the fulfilling of the Condition diminisheth nothing from the effect of Christs passion . 2 They that will injoy the effect of Christs passion , must fulfil the Condition . 3 The fulfilling of the Condition , requireth , first knowledge of the Condition , which knowledge we have by Faith. 4 Faith commeth of God , and this Faith is a good gift . It is good and profitable for me to do well , and to exercise this Faith , Ergo , By the gift of God I may do wel before I am justified . 5 By the gift of God I may doe well towards the attainment of Justification . 6 There is ever as much Charity towards God , as Faith ; and as Faith increaseth , so doth Charity increase . 7 To the attainment of Justification , is required Faith and Charity . 8 Every thing is to be called freely done , whereof the beginning is free , and set at liberty without any cause of provocation . 9 Faith must be to me the assurance of the Promises of God made in Christ , if I fulfil the condition ▪ and love must accomplish the condition , whereupon followeth the attainment of the Promise according to Gods Truth . 10 A man being in deadly sin , may have Grace to doe the works of Repentance , whereby hee may attain to his Justification . Never did the child ( saies G. Joy * ) so lively resemble his own Father , as these Articles do expresse the Bishop of Romes Anti-christian Doctrine . And as for his choise Notion of Justification by Workes , as they are our New Covenant Righteousnesse ; I finde it was a shift of the Papists long agoe . The said Doctor Barnes e having cited this passage out of Bernard f [ I do abhor whatsoever thing is of me , &c. ] See ( saies he ) Bernard doth despise all his good works , and taketh him onely to Grace . Now had he no works of the New Law , as you call them ? I shall not trace Mr. B. any farther , there being now in the Presse ( as I am informed ) a large and full answer to his Paradoxicall Aphorismes , by a faithful Servant g of the Lord Jesus , a workman that needs not to be ashamed ; though I heartily wish that the work may provoke others unto shame , who have more strength , leisure , and far greater helps for such undertakings then Country Ministers . I dare say , that they who sate at the stern in our Vniversities heretofore such as Reynolds , Whittaker , Davenant , Prideaux , &c. would never have indured to see so many Popish and Arminian books ( far more dangerous then the Ranters blasphemous Pamphlets ) shew their heads but would have sent forth their Antidotes to correct their poison . I doe speake the more freely to stir up others of greater abilities then my selfe , to undertake this cause , least it should suffer overmuch , through my weaknesse in managing it . We were wont to say that if a man doth plead for the King , all is to be taken in good part ; the design of this Discourse , was to plead the cause of the greatest King , that no flesh might glory in his presence , who of God is made unto us Wisdome , Righteousnesse , Sanctification and Redemption ; though the Advocate hath not holpen the Cause , yet the goodnesse of the Cause may excuse the Advocate . I shall desire thee to read without prejudice , and either to read all , or none , for that which is curtaild in one place , is more explained in another . If thou reapest any good from what I have written , I know thy returns will be according to my hearts desire , Praises unto God , and more fervent prayers for Thy Servant in the Work of the Gospel . W. EYRE . The Third day of the Ninth Month. 1653. Justification without conditions ; OR , The Free Justification of a Sinner justified . CHAP. I. Shewing the occasion of this Discourse , and the rise of the Controversie which is here debated . SInce it hath pleased the Lord to reveal the riches of his Son unto me , and to make me a Steward and Dispenser of this Grace unto his People ; the cheif design of my Ministry hath been to bottom my hearers upon Christ alone a , that they might have no confidence in the flesh b , but in that perfect and everlasting Righteousness which he hath wrought : For which end it hath been my care frequently and clearly to demonstrate to them , both the sole-sufficiency , and efficiency of Christ in the work of Mans Redemption ; that he is able to save unto the utmost c , and that no work of ours , either before or after our Conversion , doth share with him in the glory of this atchievement . In a word , That there is no cause d without God concurring with the precious and invaluable merit of his Blood , to present us holy , unblameable , and unreprovable in the sight of God. Which truth , as it shines clearer then the Sun , throughout the Scripture , so it appears unto me to be of greatest moment , when I consider the concernment thereof , both to God , and Christ , and to the precious souls of Gods Elect : I know nothing that gives so much glory unto God and Christ , as to proclaim him the onely Saviour e ; and that besides him there is none other , that we ow the whole work of our Salvation from the beginning to the end unto Christ alone ; and surely , there is no point in the whole Doctrine of Godliness , which contributes so much to the Peace , Security f , and Fruitfulness of the Saints , as this doth : It affords the greatest encouragement to sinners to believe , to believers to hold fast their confidence firm unto the end , and to serve God with a willing minde , in Righteousness and true Holiness all the days of their life . § . 2 , Now though this truth be so evident , and my intentions in pressing it , such as have been mentioned , yet it hath hapned unto me ( as unto many of my betters ) to be mistaken , and by some of my own Profession , who insinuated into the people , That I taught a new Gospel , made Faith and Repentance to be needless things ; for no other reason , that I know of , but because I dare not give them that honor which is due to Christ , in making them concauses with him in procuring our Peace with God , and in obtaining our Right and Interest in all the Benefits which he hath purchased ; for they themselves are my witnesses ( would they speak their knowledge , as to matter of Fact ) that in all my Exercises , though usually something of Christ be the Doctrine which I handle , yet the use that I make of it , is to press men unto Faith and Holiness : Nay , I challenge all my Adversaries to say , that ever I positively spake so much as one syllable to lessen the esteem of Inherent Holiness , though I am not ashamed comparatively to say as the Apostle doth , That I count all things g but loss and dung , that I may win Christ Jesus , Phil. 3.8 . But otherwise , I thank the Lord , if I should speak slightingly of Holiness , my own practise would condemn my Doctrine ; For herein I exercise my self , to have always a conscience void of offence towards God , and towards men . § . 3. It is needless to give the Reader an account of all the Oppositions which I have met with , in the course of my Ministery ; nor are they worth the mentioning , seeing ( as the Apostle h speaks ) I have not yet resisted unto blood , I shall onely acquaint him with the rise of this present Difference , which hapned about three or four years since upon this occasion , handling those words , How shall we escape , if we neglect so great salvation ? Heb. 2.3 . in the weekly Lecture , which I Preach in this City , I proposed this Question , Why the Gospel , and not the Law , is called Salvation , seeing Life and Salvation is the end of both ? One Reason which I gave in Answer thereunto , was , Because the Law promiseth men life but conditionally , upon condition of their Perfect Obedience ; which condition no man is able to perform , and consequently no man can attain unto Life and Happiness by means thereof ; but the Gospel reveals a Salvation which is freely given unto Sinners , which God bestows upon such as have neither money to buy , nor worth to deserve it . This led me to speak more largely of the Difference between the Law and the Gospel , the First Covenant , which is a Covenant of Works , and the Second , which is a Covenant of Free-grace . Concerning the latter , I laid down this Thesis , That in the New Covenant there is no condition required on our parts to intitle us to the blessings of it . One Corollary which I drew from hence , was , That Faith is not the condition of the New Covenant . I cannot without too much tediousness rehearse my Explications of this Proposition , and I do the rather forbear it now , because in the process of this Discouse I shall have more opportunity to rescue my sense of them , from some common mistakes . I shall onely inform the Reader of one Reason which I then gave for proof of the last Position , to wit , That Faith is not the condition of the New Covenant , and particularly of our Justification ( which as Mr. W. calls it , is the Special and Noble-blessing of the New Covenant ) in regard that our Controversie concerning Justification before Faith , grew first from thence . The Argument was to this effect . If Faith be the condition of our Justification , it must follow , That men are Believers before they are justified , ( for the condition must be performed , before the benefit which is promised thereupon , can be received . ) But men are not Believers before they are justified ; the Scripture witnesseth , that the Subject of Justification is a sinner , or ungodly person , Rom. 4.5 . & 5.8 , 10. Now the Holy Ghost never calls Believers ungodly or wicked , but Saints , Faithful , Holy Brethren , Children of God , Members of Christ , &c. § . 4. The next news that I heard , was , That all the Pulpits in the Town were filled with invectives against my Sermon . I must confess it surprised me with no little wonder , knowing that I had delivered nothing but what was consonant to the Scriptures , and wherein I was sure I had the suffrages of many godly and learned men , and those too , that are reputed amongst the more manly sort of our Protestant Divines . But that which I mused at most , was the usage of a Neighbor Minister , who though he heard not my Sermon ; and although by reason of a like mistake , he had solemnly promised me not to clash against my Doctrine , until he had first conferred with me about it ; yet shortly after , without giving me the least hint of his dis-satsfaction , he publickly complained to the people , what dangerouis Errors had been lately vented amongst them , suborned the words of the Apostle , Gal. 1.8 . to pronounce me cursed , and charged the people not to hear them that do teach : ( 1 ) That the New Covenant is not conditional ; ( 2 ) That Faith is not the condition of the New Covenant ; or ( 3 ) That Justification goes before Faith. To let pass those odious Nick-names which my Neighbors , and others ( who have been invited hither to disaffect the people towards my Doctrine ) have frequently bestowed upon me ( as Antinomian , New-Declarative , Troubler of Israel , &c. ) which troubled me the less , when I remembred what Luther sayes , He that will Preach Christ truly , and confess him to be our Righteousness , must be content to hear , that he is a pernitious fellow , and that he troubl●th all things , &c. And a little before , The faithful must bear this name and title in the World , that they are Seditious and Schismaticks , and the Authors of innumerable Evils , &c. And in another place , viz. on Gal. 5.11 Paul ( saith he ) taketh it for a most certain sign , that it is not the Gospel ▪ if it be preached in peace . But that which grieved me most , was , That Satan had gotten such an advantage against my Ministry ; for those insinuations prevailed so far upon the people , that many of my wonted hearers fell off , and re●●ained from coming to my Lecture , for fear least I should perswade them to believe some other Gospel ▪ then that which is revealed in the Scriptures : And how to remove this offence , so unjustly taken , I could not devise ; for though I made things never so plain in Publick , thither they would not come ; or if I had gone to them in Private , it had been but to little purpose , they being possessed ( as one of them most uncharitably told me ) that I had a design to vent new Doctrine in Publick , and to blanch it over with a fair construction in private . It came into my minde ( as the most likely expedient to vindicate both the truth and my self ) to desire those Reverend Ministers , who sometimes came unto my Lecture , That if they were dis-satisfied with what I had delivered , they would be pleased publickly to declare it , assoon as Sermon was ended , and show me wherein I had swerved from the truth . I hoped that by this means , we should have a clearer understanding of one another , and the people would be the better satisfied , when they had compared their Exceptions , and my Answers together . But hitherto I could never obtain this favor from them , though some of them have taken the Liberty to clamor lustily against me , behinde my back , and when I was safe enough from giving them an Answer . § . 5. About April last ( which was Anno 1652. ) I came unto the Wednesdays Lecture in this City , where I heard a stranger * ( whom I knew not ) let fall sundry Passages , which I conceived to be very wide from the Orthodox Faith , as well as contrary to the Doctrine which I had lately delivered in the same place . It sounded harshly in mine ears , That the Elect themselves ( to whom Christ was peculiarly given by the Father before the foundations of the world ; for whom Christ gave himself a Sacrifice of a sweet smelling savor , whose sins he bare in his Body on the Tree , even to a full propitiation ) had no right or interest in Christ , nor any more benefit by his death , then reprobates , till they did believe ; and that they are but dreamers who do conceit the contrary . I know not what could be spoken more contradictory to many plain Scriptures , which shall be mentioned anone , more derogatory to the full atonement which Christ hath made by his Death , and more disconsolatory to the souls of men , in laying the whole weight of their Salvation upon an uncertain condition of their own performing : And therefore after the Exercise was fully ended , I desired the Minister that Preached , that with his leave , and the patience of the Congregation , I might remonstrate the insufficiency of his Grounds or Reasons , to uphold the Doctrine he had delivered ; three of which I took more especial notice of . One was drawn from the parallel between the first and the second Adam , As men ( said he ) are not guilty of Adams sin , till they have a Being ; so the Elect have no benefit by Christ , till they have a Being ; whereunto he added those old Philosophical Maxims , Non entis non sunt accidentia , and , Accidentis esse , est inesse . Another was , That where there is no union , there can be no communion ; but there is no union between Christ and the Elect , before they believe : Therefore the Elect have no communion and participation in the benefits of Christs death , before they have a Being , and do believe in him . The proof of the Assumption was managed thus . The union between Christ and the Saints is a personal union , which cannot be supposed till their persons have a Being . A third ground ( upon which he laid the greatest stress ) was to this purpose , The Elect have no benefit by Christ before they do believe , because God hath made a Covenant with his Son , That they for whom he died , should be admitted to partake of the Benefits of his death , by Faith. § . 6. Whereunto my Replies were to this effect . I told him that I conceived his first Allegation made very much against him ; For if the Righteousness of Christ doth come upon all the Elect unto Justification , in the same manner as Adams sin came upon all men to condemnation , as the Apostle shews it doth , Rom. 5. Then it must follow , That the Righteousness of Christ was reckoned or imputed to the Elect , before they had a Being , and then much more before they do believe in him ; for it is evident that Adams sin came upon all men to condemnation , before they had a Being ; for by that first transgression ( sayes the Apostle , vers . 12. ) Sin entered into the world . And more plainly , Death passed upon all men : The Reason follows , because in him , or in his loyns , all have sinned . Now as in Adam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , All that shall perish , were constituted sinners , before they had a Being , by reason of the imputation of his disobedience to them ; so in Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All that shall be saved , were constituted righteous , his obedience being imputed unto them by God , before they had any Being , otherwise then in him as their Head and common Person . There is a late Writer who tells us , that there is not the same Reason for the imputation of Christs Righteousness to all the Elect before they believe ; as there is for the imputation of Adams sin unto his posterity before they have a Being ; Because ( says he ) the issues of the first Covenant fell upon Adams posterity in a natural and necessary way , but the issues of Christs death do come to us in a supernatural way . But this Reason seems to me to be of small validity ; for the issues of Adams disobedience came not upon his posterity by vertue of their natural propagation ; for then his sin should be imputed unto none , until they are actually propagated ; and the sins of other parents should be imputed to their posterity as much as Adams , because they descend as naturally from their immediate Parents , as they do from Adam ; so that the issues of Adams sin may be said to descend to his posterity in a supernatural way , i. e. By vertue of Gods Covenant which was made with him as a common person , in behalf of all his posterity ; and in the same manner do the issues of Christs obedience descend unto Gods Elect , by vertue of that Covenant which was made with Christ , as a common person , in their behalf ; and therefore unless they can shew any Proviso , or restriction in the second Covenant more then in the first , why life should not flow as immediately to the Elect from Christs obedience , as death did from Adams disobedience , the Argument will stand in force . But to return to my discourse with Mr. Warren : I added , That those Logical axioms , non entis , &c. have no force at all in the present Controversie : It doth not follow that Christs Righteousness cannot be imputed to us , before we have an actual created Being , because accidents cannot subsist without their Subjects ; for as much as imputed Righteousness is not an accident inherent in us , and consequently doth not necessarily require our existence . Christ is the Subject of this Righteousness , and the imputation of it is an act of God. Now the Apostle hath observed , That God in justifying , and imputing Righteousness , calleth things that are not , as if they were , Rom. 4.17 . As the Righteousness of Christ was actually imputed to the Patriarks before it was wrought ; and our sins were actually imputed to Christ before they were committed ; so I see no inconvenience to say , That Christs Righteousness is by God imputed to the Elect , before they have a Being . § . 7. As to his second Reason before mentioned , I excepted ( as I conceive but justly ) 1. Against his calling our union with Christ a personal union , which seems to favor that absurd notion h , That a believer loseth not onely his own proper life , but his personality also , and is taken up into the Nature and Person of the Son of God. Divines do call our union with Christ , a Mystical and Spiritual union , because it is secret and invisible , to be apprehended by Faith , and not by Sense or Reason ; but the Hypostatical or Personal union is proper unto Christ , in whom the Divine and Humane Nature do constitute but one Person . 2. Against his Assertion ( proposed Universally , ) That there is no manner of union between Christ and the Elect , before they do believe ; for though there be not that conjugal union between them which consists in the mutual consent i of parties , yet is there such a true and real union , that by means thereof , their sins do become Christs , and Christs Righteousness is made theirs . God from everlasting constituted and ordained Christ , and all the Elect to be ( as it were ) one Heap or Lump , one Vine , one Body or Spiritual Corporation , wherein Christ is the Head , and they the Members ; Christ the Root , and they the Branches ; Christ the First Fruits , and they the residue of the Heap k . In respect of this union it is , That they are said to be given unto Christ , and Christ to them ; to be in Christ , Ephes. 1. That they are called his Sheep , his Seed , his Children , his Brethren , before they are Believers : And by vertue of this union it is , That the obedience and satisfaction of Christ , descends peculiarly to them , and not unto the rest of mankinde . But here I was assaulted with an Objection , which the Reverend Minister of the Parish was pleased to move from Rom. 16.7 . Where Paul speaking of Andronicus and Junia , saith , They were in Christ before me : From whence he would infer , That none are in Christ , or united unto Christ before they do believe . Whereunto I returned no Answer , but humbly desired him to leave the manage of the Conference unto him that had Preached : I did the rather pass it over , in regard there is so little difficulty therein ; for it is evident , the Apostle speaks there , not of their Spiritual union with Christ , which is invisible to man , for God onely knows who are his , but of such a a Being in Christ , as is by External Profession and Church Communion l ; in which respect the whole visible Church is called CHRIST , 1 Cor. 12.12 . And Hypocrites , as well as the Elect , are said to be in Christ , and to be Branches in him , John 15.2 , 3. And thus it is acknowledged , that one is in Christ before another , according as they are called , and converted , whether really or in appearance : It doth not follow that the union of the Elect to Christ is successive , or that it is an act done in time , depending upon conditions performed by them . § . 8. To prevent the like interruptions , I desired the Preacher to vouchsafe us the proofs of his third Ground ( which in his Sermon he had but barely asserted ) scil . That God hath made a Covenant with Christ , that the Elect should have no benefit by his death , until they do believe ; which I have often heard affirmed , but never proved . Whereunto he replyed , That I should produce some Scripture which sayes , That the Elect have actuall benefit by Christ , before believing ; wherein , if I had failed , it had been but a weak proof of his Assertion , for he having the Affirmative , the Confirmation of it lay on him . However I readily condescended to his demands , and proposed an Argument to this effect . They with whom God hath declared himself to be wel-pleased and reconciled , have actual benefit by the death of Christ : But God hath declared that he is reconciled unto , and wel-pleased with all those for whom Christ hath died , Ergo. To confirm the Assumption which was then denied , I alledged Matth. 3.17 . ( intending to have added divers other Scriptures , as 2 Cor. 5.19 . Rom. 5.10 , &c. when I had made out the force of the former place , ) This is my beloved Son , in whom I am wel pleased . From whence I reasoned after this manner ; If the wel-pleasedness of God , which is here declared , were not terminated to Christ personal , but to Christ mystical , then God was wel-pleased with all his Elect , ( who are Christ mystical ) when this voice came from Heaven , and consequently before many of them do believe : But the wel-pleasedness of God here declared , was not to Christ personal , Ergo. Here Mr. Good an Inn-keeper of this City put me that Question , which Mr. Woodbridge hath mentioned , Pag. 21. Whether God were wel-pleased with unregenerate men ? To whom I did not Reply , as Basil did unto Demosthenes , the Clerk of the Emperors Kitchin , when he affronted him for opposing the Arrian Faction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wishing from my heart , That all the Lords people were Prophets ; that private Christians would labor for a more explicite Faith in the Grounds of Religion : And therefore I answered , That this and other Scriptures do plainly declare , That he is wel-pleased with his Elect in Christ , whilest they are unregenerate ; though he be not pleased with their unregeneracy , or any of their actions in their unregenerate estate . Then Mr. Woodbridge interposed , That the place aforecited did not prove the actual reconciliation or wel-pleasedness of God towards his Elect , but onely that he was wel-pleased with the person of Christ ; or if we will extend it unto men , that then the meaning was , I will be wel-pleased , or I am wel-pleased , when I am wel-pleased , whensoever it is : Whereunto I returned no Answer , but desired the Congregation to judge how well this gloss did agree unto the Text. I am wel-pleased , i. e. I will be wel-pleased . To say God is not wel-pleased , when he himself sayes expresly , That he is , is not to interpret Scripture , but to deny it ; such a liberty to alter Tenses and Forms of Speech at our pleasure , will but justifie the Jesuites * blasphemy , That the Scriptures are but a Leaden Rule , and a Nose of Wax , which may be turned into any Form. In regard there were so many Speakers at once , to avoid confusion , I proceeded no farther in that Conference . § . 9. The next day Mr. Warren came unto my Lecture ; and after Sermon was ended , though he had nothing to except against my Doctrine , yet he offered me some other Arguments to confirm his own , scil . That the Elect have no benefit by Christ , till they do believe : To which I returned such Answers , as I conceived expedient , to clear the truth ; without giving him the least offence in word , or gesture , that I was aware of , notwithstanding the provocations I received from him , both in the Language he gave me , abusing those words of our Saviour , Matth. 26.54 . To compare himself unto Christ , and me unto Judas , &c. And in the challenges he made , to Dispute , Write , &c. whereunto I was willingly deaf , least our Doctrinal Differennce might prove a Personal Quarrel . His Arguments and my Answers I shall here omit , in regard the same were urged by Mr. Woodbridge with much more strength . The scanning of whose Book is my present intendment . § . 10. On the Wednesday after ( about half an hour before Sermon began ) I was informed that Mr. Woodbridge was to Preach . In regard he was none of the Lecturers , I concluded he had abode in Town , and procured a turn purposely to blow the Coals , which Mr. Warren had kindled , and to foment the prejudices of the people , both against the truth , and my self . And therefore having begged direction of God , I was pressed in my spirit to go and hear him , and to bear witness to the truth , if it were opposed ; and I bless the Lord his strength and assistance was not wanting to me . Had Mr. Woodbridge faithfully related the procedure of our Conference , I had not put my self to the trouble of this Reply . But seeing he hath represented my Judgement in this point , with the Grounds thereof , in so ill a dress , I shall endeavor to set those things strait , which are cast by him into such a crooked frame : And that I may omit nothing which makes for him , and against my self , I shall give the Reader my sence of his whole Book . But before I proceed to the examen of his Sermon , I must crave leave to premonstrate the Reasons of my Practise in this Publick Conference . CHAP. II. A Digression , concerning the proposing of Questions , and reasoning with Ministers publickly about the Matter of their Sermons . IT may seem strange to some , that I should so publickly except against my Brethrens Doctrine , seeing it hath been so seldom practised in our Congregations ; and therefore I shall by way of Apology offer them the Reasons that moved me to it . 1. I did no more then what I have often desired should be done to me , if any were dis-satisfied in the Doctrine which I had taught . Hanc veniam damus , petimusquè vicissim . And of all men , Mr. Warren had least reason to be offended with it , who had practised the very same thing in another place a ; unless he be resolved to take that liberty , which he will not give . 2. Having a Ministry committed to me in this place , by the appointment both of God and Man , I looked upon it as my duty , to witness against those Errors that intrench so nearly upon the Foundation , as I conceive this doth , which I have engaged against . But some will say , I might have discharged my Conscience at another time , and with more deliberation . I must confess , I have alwayes highly esteemed that saying of Aristides , who being demanded by the Emperor to give a sudden answer , unto something propounded , Replyed , Do you ask to day , and I will answer to morrow : And the like of Melancthon b to Ecchius , who had put him a knotty Argument , Cras tibi respondebo . Indeed sudden Answers are seldom sol●d , especially in weighty matters . But the case here was such as would not admit delay ; for I knew the greatest part of the Hearers ( whose prejudices by this means were strengthned against me ) would not vouchsafe to come at another time ▪ when I had more opportunity to speak unto them . I dare say , that all that were present at Mr. Woodbridges Sermon , knew that he had levelled his Discourse against my se●f ; now if I had kept silence then , and shewn my dislike of his Doctrine at another time , what ever I had said , would have been but little regarded ; my Adversaries would have given forth , that I had spoken that behinde his back , which I was not able to maintain unto his face . 3. The Points which these Ministers hand●ed , were Controver●al ; and surely Controversies are much better managed in a Conference between the Parties dissenting then in a continued Discourse , when the same man shall frame both Arguments and Answers to his own advantage . 4. I see no inconvenience at all , that can come of this practise , but rather very much good , were it more generally received in our Congregations ; That if a Minister do deliver any thing that is dubious , he should be desired after his Exercise is ended , to clear and explain it ; or if any thing contrary to truth , he should by sound Doctrine be convinced thereof ; which if it were done with that meekness and gravity as becometh Christians , without ●eering , railing , and such like personal provocations , it would very much tend unto godly edifying . § . 2. And ( first ) on the Ministers part , it would make them more studious , and careful to weigh and ponder what they do deliver in Publick ; were this course more frequently used , many would not do the work of the Lord so negligently as they are wont to do it , and especially when they think there is none that heeds them , or that durst to gain-say their crudest notions . Then ( secondly ) on the peoples part , it is a singular means ( 1 ) to increase their knowledge , and to maturate their judgements in the Articles of our Faith ; for it is far easier to judge and discern of controverted Points , when they are debated in way of Conference , then when they are delivered in a continued Discourse ; especially seeing the Speaker is seldom so ingenuous , as either rightly to search , or to urge the strength of his Adversaries Tenents . ( 2 ) To confirm and establish them in the truth , which they have already received , for Nihil tam certum , quam quod ex dubio certum . Men abide by those truths which they have throughly tryed . ( 3 ) To hinder the spreading of many dangerous Errors which are sometimes vented in our Publick Auditories , and which the common people are ready to swallow without chewing . ( 4 ) To prevent sundry mistakes which are occasioned through the obscurity , ambiguity , or narrowness of mens expressions . § 3. Though custom hath not brought it in credit amongst our selves , yet is it not any novel practise . 1. We finde that the Jewish Doctors ( as bad as they were ) gave liberty to the people , publickly to ask them Questions for the better understanding of the Doctrine which they taught ; they would never else have allowed our Saviour , being but a Childe of twelve years old , to have asked them Questions , and to make Answers and Replies to what they spake , as they did Luke 2.46 , 47. For at another time when he did something which was unusual , they took him up with a quo jure , By what authority , &c. Matth. 21.23 . It is observable , that this was done in the Temple , and not in a private House , and when a great Congregation was present ; For ( sayes the Text ) all that heard him , marvelled , &c. 2. We have the example of the Apostles to justifie us herein , whom we finde as frequent in Disputing , Arguing , and Reasoning with them that opposed the truth , as in their continued Discourses amongst the people , Acts 6.9 . & 9.29 . & 17.2 , 17. & 18.4 , 19. & 19.8 , 9. & 15.7 . amongst themselves . 3. We have also the practise of the Primitive Churches , going before us in this particular . In the Church of Corinth , not onely one , but any one ( except women ) was allowed to speak in the Publick Assemblies , for the edifying of himself , and others , 1 Cor. 14.29 , 31. See Vers. 26. Upon which Text ( especially ) it was , that Archbishop Grindal grounded the Exercise of Prophesying , which he , with the consent of the other Bishops , set on foot in the Province of Canterbury , as appears by his Letter concerning that Matter unto Queen Elizabeth ; the reviving of which , would not be the meanest peece of that Reformation which hath been attempted . 4. Pauls dealing with Peter is very considerable , Gal. 2. the Text says , ver . 11 d . That he withstood him to the face , and vers . 14. that he reproved him before them all , i. e. before the whole Congregation , though it were for a matter of fact , yet will it not follow , that we should be more indulgent unto Errors in Doctrine ; no doubt , but Paul would have dealt as roundly with Peter , or any other , if he had taught any thing contrary to truth , we see his zeal for the simplicity of the Gospel . Vers. 5. To whom ( scil . the false Apostles ) we gave no place , no not for an hour , that the truth of the Gospel might continue with you . 5. It is more then once charged upon us Ministers , that we should convince gain-sayers , and stop their mouths , who teach things which they ought not ( not by procuring the Magistrate to put them to silence , but ) by sound doctrine , i. e. by clear and demonstrative Proofs from the Holy Scripture , Titus 1.9 , 11. 6. And lastly , If every Christian ought to give a Reason of the hope that is in him , as it is enjoyned , 1 Pet. 3.15 . and as it was wont to be publickly practised in the Primitive Churches e ; much more ought a Minister of Christ ( who should be apt to teach , 1 Tim. 3.2 . ) to be willing to satisfie his hearers concerning the Doctrine which he hath delivered . objection 1 § . 4. Object . 1. All that I have heard objected against this practise is of little moment . As first , some have alledged , That the Disciples came privately to our Saviour to ask him Questions , Mark 10.10 . Mark 9.28 . To which I Answer . Answ. 1. Though it were in a house , yet it was before all his Disciples , some did put to him these Questions before the rest ; and I suppose , That they who dissent from us in this matter , do look upon all that come unto our Churches to be Disciples . 2. The Negative is weakly concluded from the Affirmative : It doth not follow , That because they came unto him privately , therefore they might have asked him these Questions in a Publick place ; seeing our Saviour never forbad them to do this thing , before the people : Surely , he that so readily made answer to all the Cavils of his enemies , would not have refused to satisfie the Doubts , Cases , or Questions of his own Disciples , wheresoever they had put them to him . 3. Though Questions which are meerly for private satisfaction , should be privately proposed , yet such as tend to the edifying of others , and to the clearing of such things as are openly delivered , are most conveniently moved in the Publick Assemblies . But 4. what is this instance to a Ministers witnessing against false and Erroneous Doctrines which are vented amongst the people committed to his charge ? Object . 2. Others have alledged , That the Apostle reprehends objection 2 perverse disputings , 1 Tim. 6.5 . Answ. True , and justly too ! But will it follow from hence , That all Publick Disputations , and Reasonings about matters of Faith , are perverse Disputings ? Was the Apostle to be charged with perverseness when he reasoned both with Jews and Gentiles , as his manner was ? Those perverse Disputings , vers . 4. are called strifes of words ; but such is not the matter which we do differ about , which on all hands is confessed to be of very great moment . Object . 3. Some have objected that prohibition of the Apostle , objection 3 Rom. 14.1 . Receive him that is weak in the faith , but not to doubtful Disputations . Answ. 1. The scope of the Apostle , was not to prohibite Disputations concerning matters of Faith , before such as are weak , but to exhort stronger Christians to be tender and charitable to their weaker Brethren , whom he would have them to receive , scil . Into Church Communion , and to own in the Fellowship of the Gospel , although they were not so fully informed as themselves in the Doctrine of Christian Liberty , concerning the distinction of Meats , days , and other Mosaical Observations : Our Translators in the Margent render the last Clause , Receive him — not to judge his doubtful thoughts , q. d. Do not judge him an unbeliever , because of his Doubts and Scruples about these indifferent matters ; or do not perplex and intangle him with Niceties , least his Faith in the main be utterly subverted : There is a vast difference between those adiaphora , which the Apostle speaks of , and the points which are in difference between us ▪ ( Mr. Cranford says well ) That these Controversies concerning our Justification , are no strife about Goats Wooll . 2. This prohibition makes as much against Preaching of those points which do stumble the weak , as against the discussing of them by way of a Conference whatsoever is necessary to be taught the people , is as necessary to be tryed and examined by them . objection 4 § . 5. Object . 4. It hath been also alledged ( which doth cast the greatest odium upon this practise ) That these Publick Disputations do thwart with those Precepts which require us to seek and follow after Peace , as Rom. 12.18 . & 14.19 . & 15. 2. Eph. 4.3 . Ans. For my own part , I see not the least contrariety between & them . It was the Judgment of a great Divine , Haec unica eaque sola via est , qua ad concordiam proximè perveniri potest , &c. This is the one , and onely way , whereby we may most suddenly attain to concord ; if whatsoever things may be , or are commonly said for any Opinion , or against it , be truly propounded in the Churches ; so that the people be allowed free judgement in all things , &c. In my Opinion they take a wrong course to make Peace , that go about to stop mens mouths , and never satisfie their Judgements ; for from hence innumerable Discords must needs arise . Me thinks Christians ( who are sensible of their many mistakes ) should not be so strait laced , as to resolve to be at Peace with none , but such as will jurare in verba , Say as we do . A late Writer sayes well , Why may not Christians and Schollars write plainly against one anothers Judgement , with a loving consent ? So say I , Why may we not Reason against each others Opinions in a friendly manner ? But ( 2 ) if Discord and Dissention should arise by this means , yet is it not a Natural , but an Accidental Effect thereof : And thus the Gospel it self doth sometimes cause disturbance , as our Saviour foretold , Matth. 10.34 , 35. But is the Gospel to be charged with these Dissentions ? Or ought we therefore to forbear to Preach the Gospel ? The proper cause of these Dissentions are mens own corruptions ; it argues monstrous pride , when men cannot suffer their Opinions to be discussed land examined by the Word , but strait wayes their Passions are up in arms , and hold them for their Enemies that do differ from them ; It is a sign they are more tender of their own credit , then of the truths of Christ. 3. Though Peace be a Jewel of great price , yet that Peace is far too dear which costs us the loss of Truth f , I mean of any Saving , Necessary , and Fundamental Truth . For though in some lesser points , In quibus salvâ fide qua Christiani sumus , ignoratur verum , as Augustine speaks g , we may for peace sake have our faith , or perswasions to our selves , Rom. 14.22 h . Yet sure in those great and weighty matters of the Gospel , which are either Foundations , or else are adjacent to the Foundation ( as these Controversies about Justification are , it being articulus stantis aut cadentis Ecclesiae , as Luther calls it ) we ought not out of love to Peace , to betray the Truth . It is better that Offences should come , then that any vital truth should be lost or imbezelled i ; it is far more eligible to have truth without peace , then peace without saving truth ; The wisdom which is from above , is first pure , and then peaceable . All those Precepts which do call for Peace and Unity , are bounded with a salva fide ; as that Rom. 12.18 . If it be possible ; now Id solum possumus , quod jure possumus , nothing is possible , but what is lawful ; so that if we may with a good Conscience , and without treachery to the truths of Christ , we ought to live peaceably with all men . So Rom. 14.19 . it is not barely , Follow after peace ; but peace and the things which make for edification , it must be an edifying , and not a destroying peace ; such as may promote , and not h●nder the building up of the Church . Vid ▪ Rom. 15.2 . and 1 Cor. 14.29 . The unity we are bid to strive for , Eph. 4.3 . is the unity of the Spirit k and not like that of Simeon and Levi , who were Brethren in iniquity . For as one l observes well out of Basil the Great , If we once shake the simplicity of the Faith , Disputes and Contentions will prove endless . 4. If Christians in their Publick Disputes , do so far forget the Rules of Sobriety and Moderation , as to betake themselves to those carnal Weapons , of Jeering , Scoffing , and Reviling each other , it is an iniquity to be punished by the Judge , because it tends so directly to the breaking of our Civil Peace , and is more scandalous in them , then in any others . Would the Civil Magistrate Interpose himself so far , as to be the Moderator of our differences in this behalf , these Publick Debates would be of singular use . CHAP. III. Being a Surveigh of Mr. Woodbridges Title Page , wherein the Opinion he opposeth , is cleared from the Aspersion of Antinomianism . IT is a common saying , Fronti nulla fides . We may no more judge of Books by their Titles , then of Strumpets by their Foreheads ; or of Apothecaries Drugs by the Inscriptions of the Pots which do contain them , whose out-sides many times are Remedies , when the inside is stark poyson a . The natures of things do not always answer the Names and Inscriptions which are put upon them . We read of Pompey , that he built a Theater Cum titulo Templi ; and of Apolinarius the Heretick , That he had a School Cum titulo Orthodoxi . Nestorius also vailed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Montanus , who would have our Saviour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assumed unto himself the Title of Paracletus ; nay , Apelles the Painter drew his filthy Strumpet , Cum titulo Veneris , with the Inscription of a Goddess , that so he might more easily bring men to the adoration of her . There is nothing more common , then for men to adorn their Errors with the Robe of Truth , and to deform the Truth with the Rags of Error . I hope therefore , that the Reader will be more wary , then to judge of this mans Doctrine by the specious Title , which he gives his own , or that black mark wherewith he hath branded the Opinion which he doth oppose . He calls his own Opinion [ Justification by Faith ] and the Doctrine he opposeth , an [ Antinomian Error ] both which may be understood Per antiphrasin , for Justification by Works , and an Evangelical Truth . As for his own Opinion , he had more fitly stiled it [ Justification by Works ] taking Faith as he doth , in a proper sence , and attributing no more to Faith , then to other works of Sanctification , which in his sence do morally qualifie men for Justification , and Salvation . I cannot think him a hearty Advocate for Justification by Faith , who holds , That we are not justified till the day of judgement ; which I am credibly informed this Author hath Publickly maintained , since he Preached this Sermon b : But how ill his Book doth deserve this Title , shall appear in discussing the parts of it . § . 2. And as for the imputation he hath cast on our Doctrine , ( which he calls an Antinomian Error ) I doubt not , but it will redound more unto his shame , then unto ours . It hath been an old continued practise of Satan , to blast the truths and wayes of God with odious Nick-names , purposely to deter the simple from looking into them ; as few men will come near to a house which is marked for the Plague . It were easie to fill a Volume with those opprobrious Terms and Titles , which in all ages have been cast upon the Truth , and the Professors of it . Sure I am , Satan hath gained no small advantage by these Hellish means . Tertullian observes , That the Christians were hated and persecuted for no other crime , but the crime of their Name c . So there are many things in these days generally decryed , that are onely guilty of an evil name . I doubt not but there will be found many a precious truth in those Bundles of Errors , which have been heaped together by some Godly-men in this last age . 'T is but an easie Confutation to cry out Error and Heresie ; and this I have often observed , That they who are most liberal with these loose invectives , are generally sparing of solid Arguments . Whether the Opinion which Mr. W. opposeth , be an Error , sub judice lis est ; How well he hath acquitted himself in the proof of his charge , we shall see anon . For my own part , I dislike not his or any other mans Zeal against Errors and Heresies , provided they will allow that liberty unto others , which they assume to themselves ; to witness against that which they conceive Erroneous . I cannot be perswaded by all that Mr. W. hath yet said , That this Tenent of Justification in foro Dei , without Works or Conditions performed by us , is an Error , much less an Antinomian Error . If we may judge of it , by those general Diagnosticks , which Divines have given us to discern between Truth and Error , I am sure it hath the complexion of a saving truth : That Doctrine which gives most glory unto God in Christ , is certainly true , and the contrary is as certainly false . Let that ( sayes Bradwardine ) be acknowledged for the true Religion , which gives most glory unto God , and renders God most favorable and gracious unto man d . Now let such as are least in the Church judge , which Opinion gives most glory unto God ; Either ( 1 ) that which ascribes the whole Work of our Salvation to the Grace of God , and the meritorious purchase of Jesus Christ ; or ( 2 ) that which makes men Moral causes of their own salvation ; which ascribes no more unto Christ , then the purchasing of a new way , whereby we may be saved , if we perform the terms , and conditions required of us . If the former in his Judgement be Antinomianism , I shall freely profess , That by it alone ( though he call it Heresie ) I have hope of Life and Salvation . § . 3. I am sure he is greatly mistaken , if he derives the descent of this Doctrine from the Antinomians , who were a Sect of Libertines , or carnal Gospellers , which appeared in Germany soon after the Reformation began , scil . about the year 1538 e . The Ring-leader whereof was Islibius Agricola , the Compiler of the Interim ; they merited this name of Antinomians by their loose Opinions , and looser Practises , against whom Luther wrote several Books , and Calvin bitterly inveighed in his Instr. Adversus Libertin . who ( as I shall shew anon ) are no Enemies to the Doctrine which I do here maintain . That sort of Christians in former times were called Eunomians , from Eunomius their Leader , of whom Saint Augustine f gives us this Character , Fertur usque adeo fuisse bonis moribus , inimicus ut asseveraret , quod nihil cuique obesset quorumlibet perpetratio ac perseverantia peccatorum , si hujus quae ab illo docebatun , fidei particeps esset . i. e. It is reported , That he was such an Enemy to all goodness ; that he affirmed , though a man did commit or lie in any kinde of sin , it should never hurt him , if he had but that Faith which he taught . Of the same strain were the Gnosticks , who for their filthy lives , were called Coenosi , The dirty Sect. g Augustine observes , That there were many of this spirit in the Apostles days , as the Nicholaitans , the Disciples of Simon Magus , Basilides , Valentinus , who abused some passages in the writings of Paul , to be as it were Panders to the flesh ; who because the Apostle had affirmed , That a man is justified by Faith without works , concluded , That if men did believe , Etiamsi malè operarentur , & facinorosè , flagitioseve viverent , Though they lived never so wickedly , they should be saved : Which filthy Dreamers ( as Jude calls them ) occasioned the Epistles of James , Peter , John , and Jude ; the cheif scope of which is to shew the unsoundness of that Faith , which doth not work by love , and that they are not Believers who do not bring forth the Fruits of a holy life . Now me thinks Mr. W. should have more charity , then to rank his Antagonists with such filthy Swine . § . 4. Mr. W. is not ignorant , I dare say , that many Godly Learned Men have asserted the Justification of Gods Elect , in foro Dei , before Faith , who were never accounted Antinomians . I am sure Mr. Pemble hath hitherto been known by another name ; I mention him the 〈◊〉 because he was Divinity Reader in that Society h , where I my self , and this Author ( for a while under me ) had our education . In his Book of the Nature and Properties of Grace and Faith , he delivers his Judgement to this effect , i That the Elect , even whilest they are unconverted , they are then actually justified and freed from all sin by the death of Christ ; and God so esteems of them as free ; and having accepted of that satisfaction , is actually reconciled to them : And a little after ; Our Justification in Gods sight , was purchased for us by Christ , long before we were born ; for it is in vain to think with the Arminians , That Christs merits have made God onely Placabilem , not Placatum , procured a freedom , That God may be reconciled if he will ; and other things concur , but not an actual reconciliation : No it is otherwise , Full satisfaction to Divine Justice is given and taken ; all the sins of the Elect are actually pardoned . This was concluded upon , and dispatcht between God and Christ , long before we had any being , either in Nature or Grace ; yet this benefit was ours , and belonged to us , though we knew not so much , till after that by Faith we did apprehend it , as Lands may be purchased , the Estate conveyed , and setled on an Infant , though he know nothing of it , till he ●ome of age . Mr. Rutherford , I dare say , was never suspected to be an Antinomian , yet in his Exercit. Apologet. ( a Book which Mr. W. in my hearing heretofore , hath extolled to the skies ) he hath said as much as any of us , against whom Mr. W. hath levelled this opprobrious name : k Sanc prius quàm electus credit , cessit , &c. Verily ( saith he ) before any of the Elect do believe the wrath of God , and all the effects of his wrath are removed from their persons by vertue of Christs satisfaction : And near the same place he speaks to this purpose , Though we are not justified passively , or terminatively ( i. e. The gracious sentence of God is not terminated in our Consciences ) till we do believe , yet our justification actively considered , as it is in God ( who is the onely justifier ) was compleat and perfect , before we had a being ; and in this sence Faith is not the Instrument of our Justification . Dr. Twisses Judgement in this point is sufficiently known . The Righteousness of Christ ( saith he l ) was ours , before we did believe ; ours , I say , in respect of right , because in the intention both of the Father , and the Son , it was performed for us ; though not in respect of possession and enjoyment , because we have not the sence and knowledge of it , whereunto we do attain by Faith — For Faith coming ( which the Spirit of God works in our hearts ) the love of God to us in Christ is then perceived and acknowledged . Whence it is , That the Righteousness of Christ is said to be imputed unto us by Faith , because we cannot know and discern that it is imputed to us but by Faith ; and then we are said to be justified with that kinde of Justification and Absolution from sin , which breedeth peace in our Consciences . Where he also gives us two Arguments to prove , That Justification , in foro Dei , goes before Faith. Was this famous Doctor an Antinomian ? Of all men Mr. W. ( who is now entered upon his Labors , and reaps the Harvest of that Seed which the Doctor with much sweat and many Prayers hath sown at Newbery ) hath least reason to account him so . I must needs tell him , He will not honor himself , by aspersing the name of this blessed man. If Mr. W. had consulted with the Writings of his own forefathers , I suppose he would have given the adhearers to this Doctrine more civil language . Mr. Parker his Grandfather ( a man whom his Enemies m admired for his Learning and Piety ) in his Book Descensu Christi ad inferos , hath this excellent passage * , Justificatus Christus dicitur cum resurrexit , 1 Tim. 3.16 . Nosque in eo resurgente justificati , Rom. 4. ult . quia ist● solutio , i. e. Suscitatio patris , actualis justificatio fuit , illius quidem à peccatis aliorum pro quibus satis dedecit ; Nostrum vero à peccatis propriis pro quibus ille vadimonium praestitit . i. e. Christ is said to be justified when he rose from the dead , 1 Tim. 3.16 . And we to be then justified in him , Rom. 4. ult . Because that discharge , to wit , His Fathers raising him from the dead , was an ACTUAL JUSTIFICATION of him from the sins of others , for which he had satisfied ; and OF US from our own sins , for which he became a surety . It doth not a little justifie them , that drave away this Reverend man from his Native soyl , that a Grand-childe of his own , a Minister , and a Minister in these times , should brand him with Heresie . § . 5. To these might be added many more , who have not hitherto been known by the name of Antinomians . Mr. Calvin saith , That our Justification , in respect of God , doth precede our Faith n . Zanchius in his Explication of the Epistle to the Ephesians , upon those words , Chap. 2.5 . [ He hath quickned us together with Christ , ] says , That all the Elect , who are the Members of Christ , when he by his death , had expiated their sins , were freed from the guilt of eternal death , and obtained a right to eternal life . Chamier hath much to this purpose , Nobis potius est persuasissimum , &c. We are most certainly perswaded , that our sins are pardoned before we do believe ; for we deny that Infants do believe , and yet Infants have their sins forgiven o . And a little before , viz. Chap. 6. of the same Book p , I deny ( saith he ) that Faith is the cause of our Justification , for then our Justification would not be of Grace , but of our selves ; but Faith is said to justifie , not because it effecteth Justification , but because it is effected in the justified person . And in another place to the same purpose q . Faith doth neither merit , obtain , nor begin our Justification ; for if it did , then Faith should go before Justification , both in nature and time ; which may in no wise be granted , for Faith it self is a part of Sanctification ; now there is no Sanctification , but after Justification ; Quae re & natura prior , which is really , and in its own nature before it . Alstedius in his Supplement to Chamier saith r , That Faith concurs no otherwise to Justification , then in respect of the passive application , whereby a man applies the Righteousness of Christ unto himself ; but not in respect of the active application , whereby God applieth unto man the Righteousness of Christ , which application is in the minde of God , and consequently from eternity . Dr. Macouvius , Professor of Divinity at Franeka , hath a whole Determination to this purpose s , to prove that Justificacation actively considered , or as it is the act of God , blotting out our sins , and imputing the Righteousness of Christ unto us , goes before Faith : Indeed he makes it to be , not an immanent , but a transient , declared act , which the Lord did , when he first promised to send his Son to be our Mediator , Gen. 3.15 . Though one of our late Writers t mentions this Doctors Opinion , with much contempt and oscitancy , calling his Assertions , Strange , senceless , and abhorred ( which is the less to be regarded , seeing he usually metes out the same measure unto all men else , whose notions do not square with his own mould , as to Dr. Twisse , Mr. Walker , and them that hold the imputation of Christs active Righteousness , whom he calls A sort of ignorant and unstudied Divines , &c. ) Yet , as he hath merited fairer usage amongst Christians for his other Labors : So , I dare say , his Arguments in this particular , will not seem so weak and ridiculous , as Mr. Baxter ma●● them , to an indifferent Reader that shall compare them , with the Exceptions which he hath shaped unto them ; sharp Censures are but dull Answers . Dr. Ames his Col●eague u , sayes no less , who in his Marrow of Divinity , having defined Justification to be the gracious Sentence of God , by which he doth acquit us from sin and death , and account us Righteous unto life , he sayes , That this sentence was long before in the minde of God , and was pronounced when Christ our Head arose from the dead , 2 Cor. 5.19 . And in another place x , All they for whom Christ , in the intention of God , hath made satisfaction , are reconciled unto God. I might produce many others that are of eminent note ▪ who have asserted , That all the Elect are reconciled and justified before they believe . Now were all these Champions of Truth , a pack of Antinomians and Libertines ? Hath Mr. Woodbridges humanity no better language to bestow upon them ? If he shall say , he doth not mean them , yet his reproaches do fall upon them ; for if Titius be an Antinomian , for saying , That the Elect are justified before they do believe ; Sempronius is an Antinomian , who affirms the same . § . 6. Mr. Burges ( a man somewhat profuse in this kinde of Rhetorick ) seems willing to excuse some of those fore-mentioned Divines , who have asserted the Remission of sins before Faith y , because they did it in a particular sence to oppose the Arminians , who maintain a reconciliability , and not a reconciliation by the death of Christ. But I believe he is not ignorant , that Divine Truths are not to be measured by mens intentions ; let mens ends be never so good , they cannot make Error to be Truth ; or if they are never so corrupt , they cannot make Truth to be Error . Nor do they , whom he calls Antinomians , assert Justification before Faith , in any other sence , then in respect of the absolute and immutable Will of God , not to deal with his people according to their sins ; and in respect of the full satisfaction of Jesus Christ , who by that one offering of himself , hath perfected for ever , them that are sanctified , i. e. them whose sins are purged by his blood . I could shew how frequently he and others have wounded some of our most eminent Divines , both for Learning and Piety , through the sides of Antinomians : Mr. Burges in his Book of Justif. p. 219. calls it An Antinomian Similitude , to say , That as a man looking on the Wall through Red Glass , conceives the Wall to be of the same colour ; so God looking upon us in Christ , seeth nothing but the Righteousness of Christ in us , and no sin at all : Which Similitude is used by Dr. Reynolds in his Excellent Treatise on the 110 Psalm z , where he doth plainly assert that Doctrine which Mr. Burges condemns for Antinomianism . Mr. Baxters Character of an Antinomian , will bring all our Protestant Writers under this censure : For with him they are Antinomians , who hold , ( 1 ) That our Evangelical Righteousness is without us in Christ , or performed by him , and not by our selves a . Or ( 2 ) That Justification is a free act of God , without any condition on our part , for the obtaining of it b : Or else ( 3 ) That Justification is an Immanent act c , and consequently from eternity d , which was the Judgement of Alsted , Pemble , Twisse , Rutherford , &c. Or ( 4 ) That we must not perform duty for Life and Salvation , but from Life and Salvation ; or that we must not make the attaining of Justification or Salvation , the end of our endeavors , but obey in thankfulness , and because we are justified and saved e , &c. Now let any man who is moderately versed in our Protestant Writers , but speak , on whom this Arrow falls . I might instance in many others , but I will not put the Reader unto so much trouble . § . 7. My business at present , is to acquit this Doctrine of Justification in foro Dei , before Faith , from Mr. Woodbridges charge of Antinomianism . And truly I wonder , that he should give it this name : For 1. It hath not the least affinity with the Antinomian Tenents , which as they are related by Sleiden , were , That the Law is not to be Preached to bring men to Repentance , or unto the sight of their sins ; That what ever a mans life be , though it be never so impure and wicked , yet he is justified for all , if he doth believe the Promises of the Gospel f : So that they held the necessity of Faith , ( such as it was ) they made it ( as our Adversaries do ) the condition of Justification . 2. Antinomianism is such an Error , as doth oppose , or is contrary to the Law of God : But surely , this is not such , it offers no manner of injury unto the Law ; seeing that whensoever the Elect are justified , they are not justified without Righteousness , and such a Righteousness , as doth fully answer the Law of God , in respect both of the satisfaction and obedience , which it doth require . We say , that God cannot justifie a person without Righteousness , for then he should do that himself , which he forbids to us , and professeth his detestation of , Exod. 23.7 . Isa 5.23 . Deut. 25.1 . Prov. 17.15 . If God could have dispensed with his Law in this behalf , Christ needed not to have died ; the end of his coming was to bring in Everlasting Righteousness . Whomsoever God doth justifie , they have justice one way or other ; for otherwise , the God of Truth should call darkness light , and evil good ; they whom he accounteth just , are just and righteous : But yet we say , That Faith is not that R●ghteousness , that makes them so , either in whole or in part ; but the perfect Righteousness of Christ , which is put upon them . Now to say , That God imputes this Righteousness unto men before they believe , is no ways contrary to the Law , seeing the Law prescribes not the rules of this imputation , it is altogether besides the cognizance of the Law : So that if it prove an Error , it must be an Anti-Evangelical , and not an Antinomian Error . But I doubt not , but I shall be able to acquit it from this , as well as from that other imputation . CHAP. IV. Containing some Animadversions upon Mr. Cranfords Epistle to the Reader . MR. W. for the better grace of his Book , hath obtained a Commendatory Epistle from Mr. Cr. wherein some things are delivered contrary to truth , and most injurious to them , whom Mr. W. hath made his Adversaries . It s true , he begins his Epistle with a deserved Commendation of the Doctrine of Justification . That it exceedingly illustrates the glorious riches of Gods Free-grace , and magnifies his Justice , is the onely support of comfort to a wounded Conscience , takes away from man the cause of boastings , and is altogether above the invention and credulity of Reason . Wherein I do cordially concur with him , accounting it ( as Luther did ) the Sun which enlightens the Church , the Paradise and Heaven of the Soul ; therefore it was not without cause , that our first Reformers so earnestly contended for it , it being ( as they have well observed ) the sum of the Gospel , and of all the benefits which we have by Christ ; the principal point of the Doctrine of Salvation , the pure knowledge whereof doth preserve the Church . How much short of them in this particular , is the zeal of some amongst our late Reformers , who have scoffingly called it , the Antinomians common place ? Mr. Cranfords Testimony therefore to the singular excellency of this Doctrine , is so much the more welcome , seeing there are so few that have it in a right esteem ; though as he ( and much more as Mr. W. ) hath stated it , the beauty and lustre of it , is not a little obscured . It looseth all those praises which in Mr. Cranfords Parenthesis are ascribed unto it . For ( 1 ) how doth the riches of Gods grace appear , if our Justification doth depend upon terms and conditions , performed by us ? For as Mr. Walker b hath noted , Whatsoever is covenanted and promised upon a condition to be performed , is not absolutely free , nor freely given . They are not justified by Grace , who are justified upon the performance of conditions . ( 2 ) What support is this for a wounded Conscience , to tell him that is conscious of his extream weakness , and inability , That God will forgive his sins , if he do perform such and such conditions ; which he is no more able to do , then to remove a mountain ? Mr. Calvin hath well observed , Nisi fidem tremere ac vacillare volumus c , &c. That unless we would have our faith to be always wavering and trembling , it ought to rest onely upon the free promise of Grace in Jesus Christ ; And he gives this Reason for it , Quoniam conditionalis promissio , &c. Because a conditional promise which sends us to our own works , promiseth us life no otherwise , then if it were placed in our own power . Nor ( 3 ) doth this take from men the cause of boasting ; Boasting ( saith the Apostle ) is not excluded by works , call them by what name you will , either Legal or Evangelical ; if they are our works , they give to us occasion of boasting ; for to him that worketh , the reward is not reckoned of Grace , but of Debt ; a work or condition whensoever it is performed , makes the thing covenanted , a due debt , which the performer may demand , and the promiser is bound to give . ( 4 ) It is not above the invention and credulity of Reason , That God should justifie a Righteous man , but that God should justifie sinners , and meerly upon the account of anothers righteousness ; as heretofore it seemed foolishness both to Jews and Gentiles , so ever since it hath been a stumbling block to the wisdom of the flesh ; it is such a mystery as will never contemper with the most rational principles of the natural man. Hence have arisen all those jarrings and contendings against this truth , in regard of its disproportion unto carnal Reason , which believes no other Gospel , but hoc fac & vives . § . 2. The Doctrine of the Gospel ( sayes Mr. Cr. ) concerning the Justification of a believing sinner , is plainly delivered in the Scripture . But by his favor , the Scripture no where calls Believers sinners , nor yet makes Believers the adequate subjects of Justification . It is most true , That all Believers are justified , and it is as false that men are Believers , before they are justified : An unjustified Believer , and a justified Sinner , are expressions palpably guilty of Self-contradiction . We read in Scripture of Gods justifying the ungodly d , reconciling the world e , and enemies to himself f , and of his quickning them that are dead in trespasses and sins g . Now Believers ( as hath been hinted h ) are never called ungodly , or enemies to God ; they are no where said to be dead in trespasses and sins ; they have their name from their better part , and from that esteem that God hath of them , who beholds them holy and righteous , without any spot or blemish of sin i . § . 3. In the next place Mr. Cr. gives us in a List of all the causes which do concur unto our Justification ; in the enumeration whereof , he will finde the Author he commends at a greater distance from him , then those whom he opposeth . He may , if he please , compare his Doctrine with Mr. Baxter● Notions ( whom Mr. W. follows at the very heels ) Thes. 56.26 , 73 , &c. in his Aphorisms , who denies , That Christs obedience is the material , the imputation of his Righteousness , the formal cause of our Justification , or that Faith is the Instrument , by which we do receive it ; he plainly ascribes the same kinde of causality unto Christ , and Faith making them to differ onely secundum magis & minus ; that Christ is the sine qua non principalis , and Faith the sine qua non minus principalis ( he might have listed sin in the same rank ; which too , is a sine qua non of our Justification ; ) That Faith and works in a larger sence , are meritorious causes of Life and Blessedness . Now we say with Mr. Cr. ( 1 ) That God is the efficient cause , or the onely Justifier ; that he hath no motive or inducement , but his own Grace and Love , to will not to punish us , and to give to us his Son , thorow whom we have Redemption● and Deliverance from the curse of the Law. We say too ( 2 ) that Christ is the onely meritorious cause of our Justification ( taking Justification pro re volita , for a transient effect of the Will of God , ) that Jesus Christ hath by his death and satisfaction , fully procured and merited our Discharge and Absolution from the penalty of the Law , which we deserved by sin : For which cause , he is said to have purged our sins by himself , i. e. Without the help and assistance of other means , Heb. 1.3 k . There are many who ore tenùs in word do acknowledge , That Christ is the meritorious cause of our Justification , that in deed do deny it : The Papists in the Councel of Trent l say , That God is the efficient , the glory of God the final , the death of Christ the meritorious cause of our Justification . But yet we know , that they allow not this effect unto it , unless other things do concur on our parts they say , That Faith , Charity , &c. do Impetrare remissionem , & suo quidem modo mereri ; Obtain , and after a sort merit forgiveness , though not by their own worth and dignity , yet by vertue of Gods Covenant and Promise . Too many of our Protestants ( setting aside the word merit , which yet Mr. B. thinks may be admitted ) do tread directly in their steps ; they ascribe as much unto works , as Papists do . It is a poor requital unto Jesus Christ , to call him the Meritorious cause of our Justification , and in the mean while to deny the merit of his death , as to the immediate purchases thereof , and to ascribe at least a partial meritoriousness to other things . ( 3 ) I shall go further with Mr. Cr. I freely grant him ( which I believe Mr. W. will stick at ) That Faith is the Instrument , by which we receive and apply the Righteousness of Christ unto our selves , whereby the gratious sentence of God , acquitting us from our sins , is conveyed and terminated in our Consciences . We say indeed , That Faith doth not concur to our Justification , as a proper Physical Instrument ( which is a less principal Efficient cause . ) Mr. Rutherford saith well m , That Faith is not the Organical or Instrumental cause , either of Christs satisfaction , or of Gods acceptation thereof on our behalf . By believing we do not cause , either our Saviour to satisfie for our sins , or God to accept of his satisfaction : Every true Believer is perswaded , That God hath laid aside his wrath and displeasure towards him for his sins , having received a sufficient ransom and satisfaction for them in the death of his Son. Sed hoc fides non facit , ( saith he ) sed objectum jam factum praesupponit . Faith is a Receptive , not an Effective Instrument , an Instrument not to procure , but to receive Justification and Salvation , which is freely given us in Jesus Christ. It is called an Instrumental cause of our Justification , taking Justification passively , not actively ; or in reference to that passive Application , whereby a man applies the Righteousness of Christ to himself , but not to that active Application , whereby God applyeth it to a man , which is onely in the minde of God. Therefore Calvin n calls Faith , Opus passivum , a passive work . § . 4. Mr. Cr. proceeds , This Doctrine ( saith he ) hath in all ages been opposed and obscured , sometimes by open Enemies , sometimes by professed Friends , and such as would be accounted the great Pleaders for Free-grace . It is most true , That this Article of Free Justification hath , and will be a Bone of Contention to the worlds end . It is the cheif cause of all those contests and quarrels , which have arisen between the Children of the Free-woman , and the Children of the Bond-woman . Mr. Fox o hath well observed , It is so strange to carnal Reason , so dark to the World , it hath so many enemies , that except the Spirit of God from above do reveal it , Learning cannot reach it , Wisdom is offended , Nature is astonished , Devils do not know it , Men do persecute it . Satan labors for nothing more , then that he may either quite bereave men of the knowledge of this truth , or else corrupt the simplicity of it . It is not unknown what batteries were raised against it , in the very infancy of the Church , how the Wits and Passions of men conspired to hinder it ; what monstrous consequences , were charged upon the Doctrine ; and what odious practises , were fathered upon them , that did profess it ; never was any truth opposed with so much malice and bitterness as this hath been , and by them especially that were most devout and zealous p . But when it could not be withstood and stifled , Satan endeavored then to deprave and adulterate it , by mixing of the Law with the Gospel , our own Righteousness with Christs ; which corruption the Apostle hath strenuously opposed in all his Epistles , and more especially in that to the Romans and Galatians ; where he excludes all and singular works of ours , from sharing in the matter of our Justification : For the eluding of whose Authority , carnal Reason hath found out sundry shifts and distinctions , As that the Apostle excludes onely works of Nature , but not of Grace ; Legal , but not Evangelical works ; and that our works though they are not Physical , yet they may come in as Moral causes of our Justification . It is certain , That the most dangerous attempts against this Doctrine , have been within the Church , and by such as Mr. Cr. calls Professed Friends , who have done so much the more mischief , in regard they were least apt to be suspected : Justification by works was generally exploded amongst us , whilest it appeared under the names of Popery and Arminianism , which since hath found an easie admittance , being vented by some of better note , such as would be accounted Pleaders for Free-grace . § . 5. Mr. Woodbridges Discourse ( saith Mr. Cr. ) deals not with the Errors of Papists , Socinians , Arminians , but with Antinomian Error . How unjustly our Doctrine is called Antinomian , hath been shewn before ; and Mr. Cr. may be pleased to take notice , That Mr. Rutherford accounts the Opinion we oppose , the very cheif of the Arminians , Socinians , and Papists Errors about Justification , to wit , That no man hath his sins remitted before he doth actually believe q . As for his Allegation out of Mr. Shepherd . Mark those men that deny the use of the Law to lead unto Christ , if they do not fall in time to oppose some main point of the Gospel , &c. It doth not touch us , for we deny not the use of the Law to bring men unto Christ ; we look upon the Law , as the Ordinance of God , to convince men of their sin and misery , and thereby to indear to them the Grace of the Gospel , Gal. 3.22 , 24. We say with the Apostle , The Law is good , if men do use it lawfully . i. e. In a way of subserviency , and attendance upon the Gospel , the better to advance and make effectual the ends thereof . And as we deny not this use of the Law , so neither doth our asserting , That all the Elect before their conversion , and Faith , stand actually reconciled to God , and justified before him , obscure the Gospel . I doubt not but the judicious Reader will expect a better proof of this charge , then Cranfords word . Have all those Reverend Divines before mentioned , obscured the Gospel ? What is the Gospel , but the glad tidings , that Christ is come into the world to save sinners ; that by his subjecting of himself to the curse of the Law , he hath freed them from the curse , who were given him by the Father ? How is this truth obscured , by our saying , That God did everlastingly will ▪ not to punish his Elect ; and that in Christ he beholds them just and righteous , even whilest they are sinful , and wicked in themselves ? Do not they much more obscure the Grace of the Gospel , who make it depending upon terms and conditions , performed by us , then we , that affirm it to be free and absolute ? They that assign no certain and actual effect , to the death of Christ ; or we , that say ( according to the Scripture ) that all the Elect were thereby freed from the Law , delivered from the Curse , reconciled unto God , made perfect and compleat in the sight of God ? And therefore though Dr. Downham doth call it , A strange Assertion , I shall not be ashamed to own it : The Lord complains , That the great things of his Law were counted strange , Hos. 8.12 . We read in Eusebius , That the Christian Faith ( though it were from the beginning ) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , New and strange . The multitude cast this aspersion upon our Saviours Doctrine , Mark 1.27 . and the Athenians upon Paul , Acts 17.19 , 20. The imputation of novelty and new fangledness , hath been commonly cast upon the truths and ways of God : Many things are new in respect of Observation , which are not so in themselves r . We have known , that godly men have looked upon some things as very strange , which in tract of time have been generally imbraced . Dr. Downham , no doubt , thought it strange , that any godly man should say the Angels of the Seven Churches were not Diocesan Bishops ; and yet I believe Mr. Cr. is not of his Opinion . If it were the Doctors meaning , That this Assertion of Justification before Faith , was never heard to come from the mouth of a godly man , before Pemble ; either his memory was very weak , or his charity was too much straitned . He could not be ignorant of what hath been alledged out of Calvin , Za●che , Parker , Chamier ; one of those passages in Chamier ( before mentioned ) is cited by the Doctor in that very Book s which Mr. Cr. quotes . He knew likewise , That all our old Protestant Divines have defined Justifying Faith , to be a certain perswasion , and full assurance of the pardon of our sins ; from whence it must inevitably follow , That pardon of sin precedes our Faith , for every object is before its act . And as strange as it seemed unto this Doctor , he himself sayes t little less ; for in answer to Bellarmine , ( who would prove that a man may be justified without special Faith ) he granteth , It is true in respect of our Justification in the sight of God ; which special apprehension , or application of Christ ( saith he v ) though scorned by Papists , yet it is of all Graces the most comfortable , most profitable , most necessary , most comfortable ; for the very life of this life , is the assurance of a better life ; most necessary , because without this special receiving of Christ , first by apprehension , and then by application we can have no other saving Grace : How can we love God , or our Neighbor for his sake ? how can we hope , and trust in him ? how can we rejoyce or be thankful to him , if we be not perswaded of his love , and bounty towards us ? Most profitable , because from it all other Graces do proceed , and according to the measure of it , is the measure of them , &c. Doubtless , That Faith to which these properties do belong , doth best merit the name of Justifying Faith : So then according to this Doctors Judgement , the Assertion is not so strange as true . § . 6. Mr. Cr. goes on , and much faster then a good pace , [ This Opinion ( says he ) that the Elect are actually reconciled to God before they believe , is confuted in this Treatise , and proved contradictory to Scripture , fit onely ( 1 ) to sow pillows under the elbows of prophane men ; ( 2 ) to overthrow the comfort of Believers , destroying the ground , nature , and end of Faith. ] How solidly it is confuted , the Reader will see anon , when the weight of his proofs shall come to be examined ; I doubt not , but an impartial Judge will acquit it , both from being contradictory to Scripture , or guilty of those horrid Consequences which he hath cast upon it . I marvel , that so rational a man ( as Mr. Cr. is held to be ) should say , That all this charge is proved ; part of which is not so much as mentioned by Mr. W. ( who is liberal enough of his criminations , ) which makes me to think , That he writ his Epistle , before he read his Author , or at least , That he is a man that will be satisfied with slender Proofs against persons , and Doctrines which he doth not fancy . It is true , Mr. W. hath endeavored to obtrude upon us some ugly Consequences , which are as remote from our Doctrine , as Earth is from Heaven . Mr. Cr. is not ignorant , how much peaceable and prudent men have disliked this practise of wyer-drawing mens Opinions , and raking absurdities out of them ( per nescio quas fidiculas consequentiarum , as Bishop Davenant z expresseth it ) By small threds of consequencies , which they themselves do disclaim , and abhor from their whole heart ; whereupon sayes that Learned Bishop , Good men ought to deal more fairly , then to fasten an Heretical sence on other mens words , when the Writers themselves , which are the best Expounders of their own words , can , and use to reduce them to a Catholick sence . Mr. Cr. knows , That the very same Consequences are fathered upon the Doctrine of absolute Election , Justification by Faith alone , and the certain perseverance of true Believers . The Semi-Pelagians of old would have forced this inference from Austins Opinion of absolute Predestination : If Gods decree be absolute , Nemo vigilet , nemo j●junet , nemo libidini contradicet , &c. The Papists say , It follows , That if we be justified by Faith onely , then we need not do good works . The Remonstrants and their followers say a , That if a Believer cannot fall from Grace , then need he not fear to commit any sin whatsoever . Nor do these Consequences flow any whit more naturally from our Tenent , then they do from these . Doth it follow , That because all the Elect are by means of Christs death , actually reconciled unto God , and freed from the condemnation of the Law , That therefore men may live as they list , that they need not hear , believe , and obey the Gospel ? How doth this sow pillows under mens elbows , or lull asleep in security , more then the Doctrine of absolute Election ? Seeing as all men are not elected , so neither are all men reconciled unto God ; nor can any man know , That he is elected and reconciled unto God , but by , and thorow Faith ; which Faith is wrought in men by the Preaching of the Word , and doth certainly produce a holy life b . § . 7. I confess , I am yet to seek of the Reason of his other Deduction , That this Assertion of actual reconciliation before Faith , overthrows the comfort of true Believers , and destroyes the ground , nature , use , and end of Faith ▪ Is it an uncomfortable Doctrine to tell men , That we are not sharers with Christ in effecting of our peace with God , and in procuring the pardon of our sins ; and that Christ hath finished this work before we knew it ? Is it not much more comfortable to poor souls , that Christ hath absolutely , and by himself obtained forgiveness for sinners , then that he hath procured this Gr●●e but conditionally , upon condition we perform such and such 〈◊〉 , for which we have no strength or ability in our selves ? Whence have the Saints drawn all their comfort ? Surely , not from Faith , or any other work of theirs , but by Faith from Christ , and from the perfection and al-sufficiency of his Sacrifice : Not onely the Protestants , but the Papists themselves ( though in the Schools they contend for the dignity and congruity of works , that they are Moral causes , or necessary conditions of Justification and Salvation ; yet on their death beds , they utterly renounce them , they ) exhort men in distress of Conscience , to roul themselves wholly ▪ upon Jesus Christ. In a form prescribed for visiting of the sick , the Priest or Minister was enjoyned to put these Questions to the sick party c . Dost thou believe to come to glory , not by thy own merits , but by the vertue and merit of the Passion of our Lord Jesus Christ ? And dost thou believe , That our Lord Jesus Christ did die for our salvation , and that none can be saved by his own merits , or by any other means , but by the merit of his passion ? Whereunto , when the sick person answered affirmatively , I do believe it ; the Priest is bid to exhort him , in this wise , Go to therefore , as long as thy soul remaineth in thee , place thy whole confidence in his death onely , have confidence in no other thing ; commit thy self wholly to his death , with this alone cover thy self wholly , intermingle thy self wholly , wrap thy whole self in his death , &c. Dangerous ( saith Bernard d ) is the habitation of those that trust in their own works : And in another place e , Ubi tuta , &c. What safe ●est or security can the weak soul finde , but in the wounds of his Saviour ? As he is mighty to save , so dwell I there with most safety . Parisiensis in his Book of Divine Rhetorick , Thou must beware ( saith he ) in thy striving with God , that thou dost not build upon a weak foundation , which he doth ; that trusts in his own works . Gerson often inculcates this f , That before the tribunal of God , we must onely plead the merits of Christ : Bishop Gardner g , though he would not have this gap to be opened to the people , yet he acknowledged it to be the most comfortable Doctrine to such as were in his condition , he being then on his death bed : Which is the more to be observed , because in his life time , he had stickled so much for our Adversaries Conditional Justification h . Bellarmine himself i , when he had written divers Books for Justification by Inherent Righteousness , in the end concludes , That for fear of vain-glory , and by reason of the uncertainty of our own works , Tutissimum est , &c. It is the safest way to place all our trust in the Mercy of God , and of Jesus Christ ; so that we may say as Moses , Their rock is not as our rock , our Enemies themselves being Judges , Deut. 32.31 . § . 8. Mr. Cr. hath not the least reason to charge us with destroying the Ground of Faith ; for the Ground of Faith is either Fundamentum Quod , or Fundamentum Quo. Material and Personal , or else Doctrinal and Ministerial . We say with all true Christians , That the onely Material or Personal Foundation , whereupon a poor soul can build securely for Life and Justification , is Jesus Christ i . Now the Doctrinal Foundation whereby our Faith is united to the former , we affirm with Calvin k ( and many more ) that it is , Gratuita misericordiae in Christo promissio , The free promise of Mercy ; in opposition to those Conditional Promises which send men partly to Christ , and partly to their own works ; and therefore our Adversaries are much more obnoxious to this Censure , of Destroying the Ground of Faith , who allow it no other support , then Conditional Promises , whereby mens hope and confidence is made to lean more upon themselves , then it doth on Christ ; much more upon their own works , then it doth upon his Righteousness . The forementioned Author l hath well observed , That if our Faith doth relie never so little upon our own works , it cannot possibly stand fast ; that soul will never attain to any setled assurance of his Salvation , that builds his Faith upon such a sandy foundation . § . 9. The nature of Faith receives not the least prejudice by our Doctrine ; for if we define it ( as most of our old Protestant Divines m have done ) Certa & indubitata persuasio ; A firm and certain perswasion of the favor of God , and the pardon of our sins , it confirms our Tenent ; for mens sins must be pardoned before they can believe it , or else of necessity they must believe a lie . All men know that the object doth precede the act , unless it be when the act gives a being to the object : Or if we make it to be fiducia , the trust or reliance of the soul upon Jesus Christ , it receives no small encouragement from this consideration , That Christ hath finished whatsoever was necessary by Divine appointment , for the Justification of sinners , not expecting the least condition to be performed by us for that end : Our Faith is never so impregnable , as when it rests entirely upon Jesus Christ. And as for the ends and uses of Faith ( which are cheifly to give us boldness , and confidence towards God ; to purifie our hearts , and to work by love , &c. ) They are all of them promoted and furthered by the Doctrine we teach ; for what is it , that gives us boldness towards God , but the merit and perfection of Christs sacrifice ? whereby the mouth of the Law is stopped , the accusations of Satan are all answered , and the justice of God is fully satisfied . Again , What other means is there so effectual , to purifie our hearts , to constrain us to love him , &c. as the freeness , absoluteness and immutability of his love to us ; who whilest we were sinners , and enemies , reconciled us to himself by the Blood of the Cross , and blotted out our sins , as if they had never been committed ? § . 10. Mr. Cr. censure of Curcellaeus's Opinion , is just and seasonable , who judgeth these Differences amongst Christians about Justification to be of so small concernment , that they ought not to breed a controversie : For surely they are none of those foolish questions and strivings , which we are bid to avoid ; if there be any point in the whole Doctrine of Godliness , for which we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Saint Jude speaks ) to contend earnestly . This challengeth our utmost zeal for the maintenance of it ; seeing the glory of Gods Grace , the dignity of Christs Blood , and the comfort of our own souls lies at stake in the issues of it ; our life , peace , and everlasting Salvation is concerned herein : There is no truth that the Apostle doth so frequently press , and so earnestly contend for , as this Article of our Free Justification ; That no works of ours do concur to the procuring of it . Mr. Calvin hath observed , That if we were accorded with the Church of Rome , in all other points , save in this one particular , the distance between them and us is so great , That it is impossible we should ever be reconciled : And I must needs say , That I see no material difference , between them and our Adversaries , about this matter . § . 11. Mr. Cr. in the close of his Prefatory Discourse , tells the Reader , Thou art beholding to the Learned Author for the penning of this Tract ; but for the publishing of it to another . And Mr. W. hath framed it in the form of a Letter to a private Friend , that the Reader might guess , he had no hand at all in publishing of it ; whereas a near Kinsman of his , assured me , That Mr. W. in a Letter to himself , had confessed that his Sermon came abroad by his own appointment ; which I do the rather believe , knowing his relation to the Stationer , for whom it was Printed . However I am glad , that it is made publick , that this point may be the better cleared by a deliberate examination of the utmost that can be said against it ; onely I wish , that this task had lighted upon some other man , who hath more leisure , and better abilities to undertake it ; that so precious a truth might not suffer , through the unskilfulness of a feeble Advocate . How much the Reader is beholding to Mr. W. for Penning or Printing of his Sermon , will appear in the issue of this debate . CHAP. V. Wherein Mr. Woodbridges Introduction , Text , Doctrine , and Proofs , are briefly considered . HAving passed Mr. Woodbridges Out-works , we shall now proceed to survey the Fort it self , which ( in his own conceit ) is built so impregnable , That nothing consistent with the Scriptures , can be brought against it . How ever , I am not discouraged from attempting it , knowing , That strong holds more unlikely to be vanquished , have been laid flat and level with the ground , Lam. 4.12 . 2 Cor. 10.4 , 5. In his Preface , he tells the worthy Sir , to whom he communicated his Notes , That he will not trouble him with his Introduction to the Text ; or the Applicatory part of his Sermon . It was very little that he spake in either ; but I well remember , that he began and concluded with a great mistake . In his Introduction he told us , that the scope of this Epistle was to prove , That we are justified by Faith , i. e. ( as he explained it ) That we are not justified in the sight of God , before we believe ; and that Faith is the condition on our part to qualifie us for Justification ; whereas the scope of the Apostle ( as shall be shewn more largely hereafter ) was not to assert the time of our Justification , but the matter of it ; he intended not to shew when , but wherewith we are justified ; to wit , not by Works , or Righteousness in us , but by the Righteousness of Christ freely imputed to us ; which we apprehend , and apply by Faith a . By taking Faith in a proper sense , as a condition required on our part , he accuseth the Apostle of Self-contradiction ; who all along denies , That we are justified by works ; seeing Faith considered as a condition , is a work of ours , no less then love . In that part of his Application , where he addressed himself to unbelievers , he told them , That Christ was not a High Priest or Advocate to them , and that they had no Court of Mercy to appeal unto ; which was all one , as if he had said , Christ did not die for them ; and that they had no more ground to believe in him , then the Devils themselves ; and consequently that their case was desperate and irrecoverable , though final unbelievers have not Christ for their High Priest ; for he neither died , nor prayed for them , Joh. 17.9 . Yet he performed both acts of his Priesthood , scil . Oblation and Intercession , for all that were given him by the Father , long before the Conversion of many of them . He laid down his life , not onely for those sheep that were called , but for those also that were not then gathered into his fold , Joh. 10.15 , 16. And in the seventeenth of John , he says expresly , That he prayed not onely for them that did believe , but for them also that should believe in him . Vers. 20. Though it be true , That Christ shed not his Blood for Reprobates , yet we know not who are reprobated , until it shall be made manifest by their final unbelief . Indeed , we cannot say to an unbeliever , That Christ did die for him ; and we have as little reason to say , That Christ did not die for him , seeing the Word doth reveal neither ; and by affirming the latter , we do quite bar up the door of Hope , which ought to be held open to the worst of sinners . Our duty is to declare , That Christ is come into the world to save sinners , and to exhort all men every where to believe him . We were as good bid the Devils to believe , as those for whom Christ is not a High Priest ; it is in vain for any to believe in Christ , if he never prayed , nor offered up himself a Sacrifice unto God for them ; but seeing Mr. W. hath not troubled his Friend with these passages , I shall not trouble the Reader any longer about them . § . 2. That the Saints , or true Believers ( under which notion he writes to the Romans b ) are justified by Faith ; We do readily yeeld it to be a truth , it being in terminis in the Text. I dare say , no man that is called a Christian , did ever deny it ; and therefore he might have spared his pains in transcribing any more places of Scripture for confirmation of it . But I do much marvel , That so learned a man as Mr. W. who pretends to be more then ordinarily accurate , should take in hand a controverted Text , and never open the Terms , nor state the Question which he meant to handle ; for though it be a sinful curiosity for men by Dicotomies and Tricotomies , Divisions and Subdivisions , to mince and crumble the Scriptures , till it hath lost the sense ; yet surely , a workman that needs not to be ashamed , ought rightly to divide c the Word of Truth , explain things that are obscure and dubious ; and where divers senses are given ( as he knows there are of this Text ) to disprove the false , and confirm that which he conceives is true . § . 3. There is a vaste distance between the Apostles Proposition [ a man is justified by Faith , ] and Mr. Woodbridges Inference , Ergo , Justification doth in no sence precede Faith. Justification by Faith , and Justification before Faith , are not opposita , but diversa ; though they differ , yet they are not contradictory to each other : The Scriptures which prove the former , intend no strife , or quarrel against the latter ; in a word , The proof of the one , doth not disprove the other . The Scripture which he made his theam , Rom. 5.1 . Therefore being justified by Faith , we have peace with God , &c , concludes nothing at all against Justification before Faith ; For ( 1 ) we may without any violence to the Text , place the Comma after justified , ( as thus ) Being justified , by Faith we have peace with God : This reading is agreeable both to the Apostles scope , and to the Context . His scope here was not to shew the efficacy of Faith in our Justification , but what benefits we have by the death of Christ d ; the first of which is Justification , and the consequent thereof is peace with God. Again , the Illative Particle ( Therefore ) shews , that this place is a Corollary , or Deduction from the words immediately foregoing , which ascribed our Justification wholly to the Death and Resurrection of Jesus Christ , Chap. 4 ult . The Apostle thence infers , Being justified q. d. Seeing we are justified freely , without works , by the death of Christ , by Faith we have peace with God ; the Lord powerfully drawing our hearts to believe this , we have boldness and confidence towards God , the cause of fear being taken away ; or as the Syriack and vulgar Latin read it , Let us have peace with God ; let us by Faith improve this Grace , for the establishing of our hearts in perfect peace . Now according to this reading , his own Text will give in evidence against him , That Faith is not the cause or antecedent , but an effect and consequent of our Justification , procured and obtained by the death of Christ. But ( 2 ) if we take the words , as commonly they are read , the sence comes all to one , scil . That being justified by Christ ( who is the sole object of our Faith ) we have peace with God ; who by the Faith which he creates in us , causeth us to enjoy this reconciliation ; by vertue whereof , our Conscience is so firmly grounded , that we are not moved by any temptation , or beaten down by any terror . The Work of Faith is not to procure our Justification , but to beget peace in our Consciences . So then , the words being rightly understood , they neither deny Justification before Faith , nor assert Justification by the act or habit of Faith , which Mr. W. would conclude from thence . § . 4. The next Scripture , whose suffrage is desired against us , is Gal. 2.16 . We have believed in Christ , that we might be justified by the Faith of Christ. Where ( sayes Mr. W. ) Justification is expresly made a Consequent of Faith. To which I Answer ( 1 ) That this doth no more infer , That we are not justified before we believe , then that of our Saviour , Matth. 5.44 , 45. Love your enemies , &c. that ye may be the children of your Father in Heaven , infers , That works do go before adoption , contrary to Eph. 1.5 , 6. 1 Joh. 3.3 . the phrase [ that ye may be ] there , is as much , as that ye may be manifested and declared ; that ye may shew your selves ; f or , that all men may know , that ye are the children of God , by practising a duty so much above the reach of Nature and Morality . A like place we have , Rom. 3.26 . God set forth his Son to declare his Righteousness , that he might be just . Now shall we hence infer , That God was not just before ? g or that Gods justice was a consequent of his sending Christ ? Now if we can understand that clause , [ that he might be just ] That he might be known , and acknowledged to be just : Why may we not as well take this of the Apostle , [ that we might be justified ] in the same construction , that we might know that we are justified , and live in the comfort and enjoyment of it : So that , not the Being of our Justification , but the Knowledge and Feeling of it , is a consequent of Faith. Things in Scripture are then said to be , when they are known to be ; so John 15.8 . our Saviour tells the Disciples , That if they did bear much fruit , they should be his Disciples , i. e. They should be known and manifested to be his Disciples , as Chap. 13.35 . Our Saviour is said at his Resurrection , to have become the Son of God , Acts 13.33 . Because , then ( as the Apostle speaks ) he was powerfully declared to be the Son of God , Rom. 1.3 . Again , things are sa●d not to be , which do not appear , as Melchisedec is said to be without Father and Mother , &c. Heb. 7.3 . Because his Linage and Pedigree , is not known ; so we are said to be justified , or not justified , according as this Grace is revealed to us . But ( 2 ) in the Text it is , We have believed , that we might be justified by Faith ; so that from hence it can be inferred onely , That we are not justified by Faith , before believing ; and that the sentence of Justification is not terminated in our Consciences , before we do believe . § . 5. His next Proof is grounded upon the order of the words , Rom. 8.30 . As glory ( saith he ) follows Justification , so doth Justification follow Vocation unto Faith. Whereunto I answer , ( 〈◊〉 ) That the order of words in Scripture , do not shew the order and dependance of the things themselves : The Jews have a Proverb , Non esse prius aut posterius in Scriptura h . The first and last must not be strictly urged in Scripture ; for that is not always set first , which is first in Nature : If we should reason from the order of words in Scripture , we should make many absurdities i , as 1 Sam. 6.14 . It is said that they clave the Wood of the Cart , and offered the Kine for a burnt offering unto the Lord : And then in the next Verse it follows , That the Levites took down the Ark out of the Cart ; as if they had clave the Cart before the Ark was taken down , which could not be . In 2 Tim. 1.9 . it is said , God hath saved us , and called us ; yet I suppose Mr. W. will not say , That men are saved , before they are called . So though Vocation be set before Justification , yet it doth not follow , that it precedes it in order of Nature . ( 2 ) The Apostles scope here , is not to shew in what order these Benefits are bestowed upon us , but how inseparably they are linked unto our Predestination ; and that it is Impossible , either sin or affliction should make them miserable , whom God hath chosen . ( 3 ) I see no inconvenience at all , in saying , That the Apostle here speaks of Justification , as it is declared and terminated in our Consciences , which some learned men k do make the formale of Justification ; and in this respect , I shall grant him , That Justification is a consequent of Vocation . § . 6. Mr. Woodbridges next Allegation is from Rom. 4.24 . Righteousness shall be imputed to us , if we believe . Ergo , It was not imputed before we did believe . I answer , That the consequence is not necessary ; for this Particle ( if ) is used sometimes declaratively : It doth not always propound the condition , by which a benefit is obtained , but sometimes it serves to describe the person to whom the benefit doth belong l . Descriptions are taken from Effects and Consequences , as well as from the Causes or Antecedent Conditions : As for instance , If a man ( saith the Apostle ) purge himself from these , he shall be a vessel unto honor , 2 Tim. 2.21 . The Papists infer from hence , That a man is made a vessel of honor , by purging himself , &c. Our Protestant Divines m do answer , That the place proves not , that a man is hereby made , or becomes a vessel of honor , but that hereby he is manifested and known to be a vessel of honor . So Heb. 3.6 . Whose house are we , if we hold fast our confidence , and the rejoycing of the hope firm unto the end . Which we are not to understand , as if these things did make us to be the house of God , but that hereby we appear , and approve our selves to be the house of God n . This Conjunction ( if o ) is many times annexed unto the Marks and Cognizances of such as shall be saved , or are happy , which do shew , Non propter quid beand● sunt , vel servandi , sed quales beati sunt , quales servandi . Not upon what conditions , but what manner of persons are finally saved . I see no reason , but it may be so understood in this place ; his Righteousness is imputed to us , if we believe , q. d. Hereby we may know , and be assured , that Christs Righteousness is imputed to us , that we , whether Jews , or Gentiles , are the persons to whom this grace belongs ; if God hath drawn our hearts to believe , and obey the Gospel ; in regard that none do , or can believe , but such as are ordained to life p , and to obtain salvation by Jesus Christ. The Lord works Faith in none , but in them , to whom he hath imputed the Righteousness of his Son. § . 7. The other Scriptures he hath brought , conclude as weakly against us , as any of the former , as Acts 10.43 . Thorow his name , whosoever believeth in him , shall receive remission of sins . And Acts 26.18 . That they may receive forgiveness of sins — who are sanctified by Faith ; with Acts 13.39 . By him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . To which ( says Mr. W. ) might be added , multitudes of other places . I confess his Concordance would have furnished him with many such places , but no more to the purpose , then these he hath cited ; which though they affirm , That Believers are justified , yet they deny not the Justification of the Elect , before believing . In the former it is , Whosoever believeth , shall receive remission of sins ; it is not , By believing , we obtain remission of sins , or God doth not discount mens sins unto them , till they do believe . The giving of remission , and the receiving of remission , are two things ; the former is Gods act , who is the onely Justifier , the latter is ours ; the former is properly Justification , and not the latter ; though it be called so in a passive and improper sence . We know a Prince pardons a malefactor when he gives his consent , That the Sentence of the Law should be reversed , and confirms it with his Hand and Seal : This Pardon is valid in Law , and secures the offender from punishment , though it come not to his hands for a good while after . So a Father gives , and bequeaths an Estate to his Childe that is an Infant ; which by the donation of the Father , belongs to the Childe , though the Childe do not receive , and enjoy it , till he comes to age . So God was in Christ reconciling the world to himself , not imputing their sins unto them ; Though no man doth receive and enjoy this Grace , till he doth believe ; we obtain remission of sins by Christ alone , but we receive it by Faith. § . 8. In the 13 of the Acts 39 the Apostle shews the excellency of the Gospel above the Law ; or the priviledge of the Saints in the New Testament , above them that lived under the Old Administration ; Who ( saith he ) are justified from all things , &c. There was a cleansing and purgation of sin provided in the Law , but not like unto that which is revealed in the Gospel q . For ( 1 ) the Law did not cleanse them from all sins , for some sins it allowed of no Sacrifice at all ; as for Blasphemy , sins of presumption , &c. But now the Blood of that Sacrifice , which is exhibited in the Gospel , cleanseth us from all sin , 1 Joh. 1.7 . Mark 3.28 . ( 2 ) Those Sacrifices made them clean , but in an External Typical manner , as To the purifying of the flesh , Heb. 9.13 . they could not make them perfect , as pertaining to the Conscience , Heb. 10.12 . Whereas the cleansing which is made by the Blood of Christ , is Spiritual and Internal , It purgeth mens consciences from dead works , Heb. 9.14 . They that are purged herewith , have no more conscience of sin , de jure , if not de facto , Chap. 10.2 . They have the answer of a good conscience toward God , q. d. They can plead not guilty , 1 Pet. 3.21 . ( 3 ) The legal cleansing was by Sacrifice after Sacrifice , Heb. 10.3 . Whereas Christ by one Sacrifice , once offered , hath taken away all the sins of his people ; or as it is in Daniel , hath made an end of sin : So that here is nothing at all of the time of our Justification , though he affirms , That they that believe , are thus perfectly justified ; yet it follows not from this , or any other Text , That the Elect are not justified , before they believe ; and much less , That a man is justified by the gratious act or habit of Faith. § . 9. Mr. W. Pag. 2. gives his Reader our Sence of these Scriptures . The onely Answer ( saith he ) which is given to these , and the like Texts , is this , That by Justification we are to understand a Justification in the Court of Conscience , or the Evidence and Declaration of a Justification already past before God : So that Faith is said to justifie us , not because it doth justifie us before God , but because it doth declare to our Consciences , that we are justified . Now because this report is very imperfect , I shall crave the patience of the Reader , whilest I declare our Judgement a little more fully , concerning this Matter , together with the Grounds and Reasons that do uphold it ; and then I shall return to secure this Answer against the Exceptions Mr. W. hath made against it . But first , I shall shew the several Explications which Divines have given of his Proposition [ A man is justified by Faith. ] CHAP. VI. The several Opinions of Divines , touching the meaning of this Position , [ A man is justified by Faith. ] THe Question depending between me , and Mr. W. is not , Whether we are justified by Faith ? which the Scripture frequently affirms , and no man that I know , denies it ; Papists and Protestants , Orthodox and Socinians , Remonstrants and Contra-Remonstrants , do unanimously consent , That we are justified by Faith. All the difference is , about the Sense and Meaning of this Proposition , A man is justified by Faith. Whether Faith therein , be to be taken Properly , or Tropically ? For though there be great variety in Expression a amongst Divines , concerning this Matter , yet all their several Opinions and Explications may be reduced unto these two heads . The first takes Faith in sensu proprio , for the act , or habit of Faith ; the other takes Faith metonymicè & relativè , for the object of Faith , ( i. e. ) The obedience and satisfaction of Jesus Christ. § . 2. Our Protestant Divines ( who have hitherto been counted Orthodox ) do take Faith in this Proposition [ A man is justified by Faith ] in a Tropical and F●gurative Sence ; as thus ▪ A man is justified in the sight of God , from all sin and punishment by Faith. i. e. By the Obedience and Righteousness of Jesus Christ , in whom we believe , and upon whom we relie for Life and Righteousness . Nor is this any unusual Trope , either in Scripture , or in other Authors , to put Habitum , vel actum pro objecto , as Rom. 8.24 . Hope that is seen , is not hope , i. e. The thing that is seen , is not hoped for . Christ is oftentimes called our Hope , our Joy , our Love , &c. because he is the object of these Acts and Affections ; when the same thing is attributed distinctly , both to the act , and the object , it must needs be attributed to one , in a proper , and to the other , in an improper sence ; and therefore ( says Dr. Downham b ) When Justification is attributed to Faith , it cannot be attributed in the same sence , as to the death and obedience of Christ in propriety of Speech ; but of necessity it is to be understood by a Metonymy : Faith being put for the object of Faith , which is the Righteousness of Christ , &c. And holy Pemble * , If we list not to be contentious , it is plain enough ( saith he ) that in those places , where the Apostle treats of Justification by Faith , he means the Grace of God in Jesus Christ , opposing Works and Faith ; that is , the Law and the Gospel , the Righteousness of the Law , to the Righteousness of the Gospel , which is no other but the Righteousness of Christ. Thus ( saith he ) Faith is taken , Gal. 3.23 . before Faith came . i. e. Before Christ came , and the clear exhibition of his Righteousness : And in this sence ( as another hath observed ) it is used at least thirteen times in this Chapter , where the Apostle expresly treats of our Justification before God. c Albertus Pighius , though a Papist , was so far convinced of this truth , by reading of Calvins Institutions , that he acknowledged , If we speak formally and properly , we are justified , neither by Faith nor Charity , but by the onely Righteousness of Christ communicated to us , and by the onely mercy of God , forgiving our sins . § . 3. Some of our Divines , who do utterly deny , That Faith in this Question is taken sensu proprio , or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing is imputed to us for Righteousness , do yet ascribe an instrumentallity , or inferior causality unto Faith it self , in our Justification before God. They say , That we are justified by Faith instrumentally , and relatively ; which terms , I confess , sound harshly in my ears , but I hope , I shall be excused , if I do not understand them , seeing a far learneder man d then my self , hath professed , That they were not very intelligible to him . That Faith is taken relatively in this Question of Justification , to wit , For the object , it relates unto ; Christ , and his Righteousness , I do readily grant ; but that it justifies us Relatively , I cannot assent to it ; for it seems to me , to carry this sence with it , either ( 1 ) that Faith doth procure our Justification , though not by its own worth and dignity , yet through the vertue , and merit of its object . As the Papists say of Works , That they do justifie and save us tincta sanguine Christi , being dipped in the Blood of Christ : Or ( 2 ) that Faith , together with Christ its object , doth make us just in the sight of God ; whereby it is made a social cause with the blood of Christ , which shall be sufficiently disproved anon . Again , that Faith is a passive Instrument of our Justification , to wit , such an Instrument whereby we receive and apply this benefit to our selves , was shewn before e ; but that it is an active efficacious Instrument to make us just and righteous in the sight of God , is no part of my Creed . For 1. it seems to me a contradiction to say , That Faith is not to be taken sensu proprio , but metonymicè , for the object thereof , and yet say , That we are justified by Faith instrumentally ; for it is not the object , but the act of Faith ▪ which is an Instrument : Faith considered as an Instrument , is taken sensu proprio , and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , which they disclaim , must be said to justifie . 2. Mr. Baxter f in my judgement disputes rationally against this notion . If Faith ( saith he ) be the Instrument of our Justification , it is the Instrument either of God , or man ; not of man , for Justification is Gods act , he is the sole Justifier . Rom. 3.26 . man doth not justifie himself ; not of God , for it is not God that believeth . To which I adde , that God neither needs , nor is capable of using an Instrument in the act of justifying ; for though he useth Instruments to declare and reveal this Grace to sinners , yet not to will it to particular persons ; the acts of his will are not wrought by any Organ , or Instrument , without himself . 3. By making Faith the Instrument of our Justification , Justification is made the Effect , and Faith the Cause ; and so consequently , a man shall be said to justifie himself g , whereas the Scripture every where ascribes our Justification unto God and Christ , making us totally passive in this work , Rom. 3.24 , 26. & 8.33 . Eph. 2.8 . We can no more justifie our selves , then raise our selves from the dead , Eph. 2.1 , 5. or then we could give our selves a being , when as yet we were not , Vers 10. Man is so far from being the total , or principal Cause of his Justification , that he is no cause at all ; by ascribing the least causality , or efficiency to man , in his Justification , we derogate from the Grace of God in Jesus Christ. § . 4. Others do take Faith in a proper sence , as the Papists , Socinians , and Remonstrants ; amongst whom , though there be some difference in Expression , yet they all agree in this , That by Faith in this Proposition [ A man is justified by Faith ] is meant the act or habit of Faith , or such a Faith as is accompanied with faithful Actions . The Papists say , That Faith , and other inherent Graces , though in their own nature they do not deserve Justification , yet through the merits of Christ , and Gods gracious acceptance , they do procure and obtain the forgiveness of our sins . Though they ascribe a meritoriousness to Faith , it is but in a qualified sence . Faith ( saith Bellarmine h ) doth but Suo quidem modo mereri remissionem , after a manner merit remission , scil . By vertue of Gods Promise and Covenant , who hath annexed forgiveness unto this condition . If a King ( saith he ) doth promise a Beggar a thousand pound a year upon no condition , then indeed the Beggar doth not deserve it ; but if it be upon condition , that he do some small matter , as to come and fetch it , or to bring him a Posie of flowers , then he doth deserve it , because the promiser is bound unto performance : And in this sence Mr. B. i ascribes a meritoriousness to works . But the chief difference between them and us , lies in this : We say a man is justified by the imputation of Christs Righteousness ; they , That we are justified by inherent Righteousness , or by doing of Righteous Actions , such as are Faith , Love , Fear , &c. Ipsa fides in Christum ( saith Bellarmine k ) est justitia . Faith it self is our righteousness ; And that it doth justifie us , impetrando , promerendo , & inchoando ●ustificationem . Arminius , and the Remonstrants , though they have exploded the word merit , yet they attribute as much to Faith , and faithful Actions ▪ as the Papists themselves . Dico ( saith Arminius l ) ipsum fidei actum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , imputari in justitiam , idquè sensu proprio ▪ non metonymicè . The very same is affirmed by Vorstius , Bertius , Episcopius , and the rest of the Remonstrants . Their Opinion in brief is this , That God in the Legal Covenant required the exact obedience of all his Commandments , but now in the Covenant of Grace he requires Faith , which in his gracious acceptation stands instead of that obedience to the Moral Law , which we ought to perform ; Which ( say they ) is procured by the merit of Christ , for whose sake God accounts our imperfect faith , to be perfect Righteousness . § . 5. Some of our late Divines ( who seem to disclaim the Doctrine of the Papists and Arminians ) say the very same ; who explain themselves to this effect , That Faith doth justifie as a condition , or antecedent qualification ; by which we are made capable of being justified , according to the order and constitution of God : The fulfilling of which condition ( say they ) is our Evangelical Righteousness , whereby we are justified in the sight of God. Mr. B. is so fond of this notion , That although in one place m he findes fault with the length of our Creeds and Confessions ; yet he would have this made an article of our Creed , a part of our Childrens Catechisms , and to be believed by every man that is a Christian n ; so apt are we to smile upon our own Babes . Though I honor Mr. Baxter for his excellent parts , yet I must suspend my assent to his new Creed . I shall prove anon o , That Faith is not said to justifie , as an antecedent condition , which qualifies us for Justification ; but at present , I shall onely render him the Reasons of my disbelief , Why I cannot look upon Faith as that Evangelical Righteousness , by which we are justified . I shall not insist upon it , though it be not altogether unconsiderable , that this notion is guilty of too much confederacy , with the aforenamed enemies of the Christian Faith ; for though it is no good Argument to say , That Papists , Socinians , &c. do hold this , or that , therefore it is not true ; yet it will follow , That such and such Tenents have been held by Papists , &c. and unanimously opposed by our Protestant Writers ; therefore they ought to be the more suspected , and especially such Tenents of theirs , as are the cheif points in difference between us and them , as this is . Our Brethren that have started this notion , do take Faith , as the others do , in a proper sence , they attribute as much to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , as Bellarmine , Arminius , or any other . Faith it self ( says Mr. B. ) is our Righteousness . There was never any Papist so absurd , as to say , That our Faith , Love , &c. are perfect Legal Righteousness , but that God judicio misericordiae , non justitiae , doth account and accept of it instead of perfect Righteousness . For my part I must confess , that I can see no d●fference between them , but in Expression . The Papists do acknowledge the satisfaction of Christ , and that he is the meritorious cause of our Justification p . They say indeed , That we are not justified by the Righteousness of Christ imputed ▪ but by a Righteousness inherent in us , or righteous actions performed by us . And what do our Brethren say less less then this ? But I shall not follow the Parallel , any further . § . 6. The Reasons which turn the Scales of my Judgement against this notion , That our Faith , or Faithful Actions are that Evangelical Righteousness by which we are justified , Are 1. If we are not justified by our own works , then our believing ▪ &c. is not that Evangelical Righteousness by which we are justified ; but we are not justified by our own works ▪ Ergo. The Assumption is written with a Sun beam throughout the Scripture , Tit. 3.5 . Not by works of Righteousness , which we have done . Rom. 11.6 . If it be of Works , then were Grace no more Grace . It is the cheif scope of the Apostle throughout this , and the Epistle to the Galatians , to prove , That we are not justified by works . The sequel of the Proposition is as evident , Because Faith , and Obedience to Gospel Precepts , are our works . It is man that believes and obeys , and not God , though we do them by his help and assistance , yet they are our acts or works ; so that consequently , we are not justified by them in the sight of God. The Papists to elude the force of this Argument say . That the minde of the Apostle was onely to exclude from Justification , works of Nature , and not of Grace ; works which we our selves do , by our own strength , without the help of Grace , and not those works which we do by the aid of Grace . But Mr. Pemble answers well q ; This distinction of works done without grace , and works done by grace , was devised by one that had neither wit nor grace , being a meer trick to elude the force of such Scriptures , as do indefinitely exclude all works from our Justification , without distinguishing , either of the time when they are done , whether before or after ; o● of the aid and help whereby they are done ; whether by Nature , or by Grace . Others say , that when the Apostle denies , That we are justified by works , he means that we are not justified by the works of the Law ; but yet by works required in the Gospel , such as are Faith and Faithful actions , we may be justified . To which I answer , ( 1 ) That the Apostle speaks indefinitely ; now the rule is , Non est distinguendum ubi Lex non distinguit : An indefinite Proposition is equivalent to a universal . A man is not justified by works , is as much as if he had said , A man is not justified by any works of his own . ( 2 ) The Apostle excludes all works from our Justification , which do make the reward to be a due debt , Rom. 4.4 , 5. Now the works required in the Gospel ( supposing it to be a Conditional Covenant ) when they are performed , do make the thing covenanted a due debt , which the promiser is bound to give , no less then works required in the Law. ( 3 ) He denies expresly , that Abraham was justified by faithful actions , which he performed by the help and assistance of Gods Spirit , Rom 4.2 . ( 4 ) They are the same works for the substance , which are commanded in the Law and the Gospel ; there is no Precept enjoyned us in the New Testament , which is not also commanded us in the Moral Law ; though the Law doth not expresly command us to believe in Christ , yet virtually , and by consequence it doth : The Law requires us to believe whatsoever God shall reveal , or propose to us to be believed ; and consequently to believe in Christ ▪ when God in his Gospel shall reveal him to us . There is no reason therefore to interpret this Proposition [ A man is not justified by works ] He is not justified by Legal , but by Evangelical works , seeing they are for substance one and the same . ( 5 ) There would be no such opposition between Justification by Works , and Justification by Faith , as the Apostle makes , if we were justified by Evangelical works of our own performing . All his disputing about Justification would amount but to meer Logomachy , or strife of words ; for there was never any man so sottish , as to think , that a sinner can be justified by Legal works , unless the Law be mitigated , and the rigor thereof be in part remitted . The Apostle doth not dispute against Justification by works , which we cannot perform ; but by works , which men presume they are able to perform : He excludes not onely perfect works , but all manner of works that are wrought by us . § . 7. 2. If the Righteousness whereby we are justified , be a perfect Righteousness , then we are not justified by our Obedience to Gospel precepts . But the Righteousness , whereby we are justified , is a perfect Righteousness , Ergo. The Sequel is evident , because our Obedience to Gospel precepts is imperfect and defective , at least in degrees ; we do not believe , love , and obey so perfectly as we ought , the best of us may say with him in the Gospel , Lord I believe , help thou my unbelief , Mark 9.24 . And when we have done our utmost , that we are but unprofitable servants , Luke 17.10 . Now this imperfection and defect in our Faith , and other vertues being defectus debiti in esse , is sinful and culpable r ; for which cause our Saviour oftentimes sharply reproved it , Matth. 6.30 . & 8.26 . & 14.31 . & 16.8 , &c. And we are oftentimes exhorted to increase our Faith , to abound in duties of Obedience , and to perfect holiness , Luke 17.5 . 1 Thes. 4.1 . 2 Cor. 7 , 1. In this last place the Apostle hints , that the imperfection of our holiness ariseth from the filthiness of the flesh and spirit , and consequently it is a defiled , and sinful imperfection . The Assumption ( that we are not justified by an imperfect righteousness ) needs not , I suppose , any long proof ; for surely , God will not account that for perfect justice , which is not so indeed ; for as the Apostle sayes well , The judgement of God is according to truth , Rom. 2.2 . It is certain , God will not justifie any man without Righteousness ; and it is as certain , That God will not account that to be perfect Righteousness , which is imperfect and sinful ; to say , That God doth not account our imperfect holiness to be Righteousness judicio justitiae , but onely judicio misericordiae , is a meer shift , which serves but to set the attributes of God at variance between themselves , which in the Justification of a sinner do kiss and embrace each other , Psal. 85.10 . When God judgeth according to mercy , he judgeth according to truth ; his merciful judgement is a just , and a righteous judgement ; the mercy of God is shewn , not in accounting a sinner perfectly righteous , for that Righteousness which is imperfect ; but in accounting to him that Righteousness , which is not his own , the perfect Righteousness of the Mediator In this judgement of God , Justice and Mercy do both meet ; Justice , in that he will not justifie a sinner without a perfect Righteousness ; Mercy , in that he will accept him for such a Righteousness , which is neither in him , nor performed by him , but by his surety the Lord Jesus Christ. Some of our Protestant Divines do call Inherent holiness , Evangelical Righteousness , in respect of the principle from whence it flows , A heart purified by Faith ; and to distinguish it from that Legal Righteousness , which Reprobates and Unbelievers have attained to , being but the fruit of a Natural Conscience . I am sure it is no Protestant Doctrine , that Inherent Sanctification ( which on all hands is acknowledged to be imperfect and defective ) is that Evangelical Righteousness , whereby we are justified in the sight of God ; which must needs be such a Righteousness , as God himself sitting on the Throne of his Justice can finde no fault with at all , but doth present the person that hath it , just and perfect before Gods Tribunal . 3. If the Righteousness , whereby we are justified , be the Righteousness of God , then we are not justified by our Obedience to Gospel precepts ; but the Righteousness whereby we are justified , is the Righteousness of God , Ergo. The Sequel is clear , because our Obedience to Gospel precepts , is not that Righteousness which the Scripture calls the Righteousness of God. For though we receive it from God , it being the gift of his Grace , yet it is every where called ours ; as our Faith , Matth. 9.2 , 22. Rom. 1.8 . Hab. 2.4 . Jam. 1.3 . Our Charity , 2 Cor. 8.8 , 24 1 Cor. 16.24 . Philem. v. 1 , 7. Our Hope , Phil. 1.20 . 1 Thes. 2.19 . Our good Works , Matth. 5.16 . Revel . 2.2 . Our Patience , Luke 21.19 . 2 Thes. 1.4 . Revel . 2.2 . & 3.10 . & 13.10 , &c. Now the Scripture doth not call these Inherent Graces ours , to exclude the Divine assistance in the working of them , as if they proceeded onely from our selves , the strength of Nature in us or the towardliness of our own wills : The Jews who went about to establish their own Righteousness , or Justification by their own works , did not deny that these works are the gift of God ; the Pharisee expresly acknowledgeth as much , therefore gives thanks unto God for them , Luke 18.11 s . But they are called ours , because they are subjectively in us , and instrumentally wrought by us ; and in opposition to the Righteousness of Christ , which is neither in us , nor performed by us ; but is ( as the Scripture rightly terms it ) the Righteousness of God , not the Essential Righteousness of God , as Osiander supposed , but the Righteousness of our Mediator , God-man ; which though it be Inherent in the Humane Nature , and performed by it , yet is it truly called the Righteousness of God , because it is the Righteousness of that Person , who is perfect God : And thus the blood by which we are redeemed , is called The blood of God , Acts 20.28 . Or which is all one , The blood of the Son of God , 1 John 1.7 . The life which was laid down for us , was the life of God , 1 John 3.16 . The death by which we are reconciled to God , is the death of his Son , Rom. 5.10 . The Obedience by which we are constituted just , Rom. 5.19 . is The Obedience of the same Son of God. See Gal. 4.4 , 5. Christs Mediatorial Righteousness is called the Righteousness of God , to shew the dignity , and perfection of it , it being the Righteousness of so great a person , who is not onely Man , but God : And that we should not think it to be any thing in us from God , it is sometimes called his blood , Rom. 5.9 . sometimes his obedience , Vers. 19. By the imputation whereof we are made the Righteousness of God in him , as he by the imputation of our sins , was made sin for us * . And thus the godly learned , yea , and some of the Popish Doctors have expounded the Righteousness of God , mentioned in the 1 , 3 , and 10 Chapters to the Romans , of Christ and his Righteousness t ; which , says Cajetan , is called the Righteousness of God , Quia est in Deo personaliter , sum quia est apud divinum tribunal vera justitia , ad differentiam justitiarum nostrarum , quia apud divinum tribunal sunt velut pannus menstruatus , &c. i. e. Because it is personally in God , as also , because at Gods tribunal it is accounted Righteousness , and to distinguish it from our Righteousness , which in the sight of God , is as filthy rags . There is nothing more clear , then that our Obedience to Evangelical precepts , is not that Righteousness of God the Scripture mentions ; which is not inherent in us , but imputed to us , being without us in Christ , God-man . The Assumption , That the Righteousness whereby we are justified , is the Righteousness of God , is undeniably proved from Rom. 1.17 . & 3.21 . & 10.3 . In which last place , the Apostle shews , there is such an opposition betwixt Gods Righteousness , and ours , in the point of Justification , That whosoever seeks to be justified by his own Righteousness , cannot be justified by the Righteousness of God ; and therefore he himself professeth , that in the Question of Justification he utterly renounceth his own righteousness , desiring to be found in Christs Righteousness alone , Phil. 3.9 . This Righteousness of Christ , which is out of us in him , is properly called Evangelical Righteousness , because it is the matter , or substance of the whole Gospel ; the Gospel doth reveal it , and not the Law. Rom. 1.17 . If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing , were that Evangelical Righteousness , by which we are justified , this Scripture would be guilty of a gross Tautology , The Righteousness of God is revealed from Faith to Faith ; for then the meaning must be , our Evangelical Righteousness is revealed from Evangelical Righteousness to Evangelical Righteousness , which is absurd . § . 9.4 . If we are not justified by two Righteousnesses , existing 〈◊〉 two distinct subjects , then our Obedience to Gospel precepts is not that Righteousness , whereby we are justified : But we are not justified by two Righteousnesses existing in two distinct subjects . Ergo. The Sequel is manifest , in regard the Righteousness of Christ is inherent in him , and obedience to Gospel precepts , is a Righteousness inherent in us . The Scripture sundry times declares , That we are justified by Christ , and his Righteousness , Rom. 3.24 . & 5.9 , 19. Now if we were likewise justified by our Obedience to Gospel precepts , it would follow , That we are justified by two Righteousnesses existing in two distinct subjects . But this is gain-said in the Assumption , which will be secured by this proof ; If by Christs Righteousness alone we are made perfectly just , and righteous in the sight of God , then there is no other Righteousness which concurs with his to our Justification : For what needs an addition to that which is perfect ? But by Christs Righteousness alone we are made perfectly just , and righteous in the sight of God ; as these , and many other Scriptures do witness , Heb. 1.3 . & 10.14 . Col. 1.22 . & 2.10 , 13. Again , if we are justified partly by Christs Righteousness , and partly by our own , our Faith for Justification must relie partly upon Christ , and partly upon our selves . Paul might have desired to be found in his own Righteousness ; But our faith and trust for Justification , may not in any part relie upon our selves , Jere. 17.5 . Phil. 3.3 . Gal. 5.2 , 3 , 4. The Adversaries of Grace ( as we shewed before ) acknowledge , that it is the safest course to trust and relie upon Christ alone , and to fetch the comfort of our Justification from his perfect Obedience onely . § . 10.5 . That which overthrows the main difference , between the Law and the Gospel , ought not be admitted ; for the confounding of them will open an in-let to innumerable Errors ; nay by this means the Gospel it self will become a meer cypher . The Apostle we see was exceeding careful to keep these Doctrines distinct each from other ; and therefore throughout all his Writings he still opposeth the Law and Grace . Works and Faith , our Righteousness and Christs Righteousness ; instructing us thereby , how needful it is they should be kept a sunder . But the making our Obedience to Gospel precepts , the Righteousness whereby we are justified , overthrows the main difference between the Law and the Gospel . Ergo. For herein ( as Bishop Downham well ob●●●ves v ) standeth the chief Agreement , and Difference between the Law , and the Gospel ; they agree in this , That unto Justification , both do require the perfect fulfilling of the Law ; but herein they differ , That the Law requireth to Justification , a Righteousness inherent in us , and perfect Obedience to be performed in our own persons ; the Gospel reveals for our Justification the perfect Righteousness of an other , even of Christ , which is accepted in their behalf , that do believe in him , as if it had been performed in their own persons . Now if Faith , and new Obedience be that Evangelical Righteousness whereby we are justified , then doth the Gospel also propound for our Justification , a Righteousness inherent in us , and performed by us ; and so consequently there remains no material difference between the Law and Gospel , especially seeing the same duties are prescribed in both . If any shall say , That the Gospel precepts do not require such exact and perfect Obedience , as those in the Law , their Assertion will want a Proof ; nay , these and such like Scriptures , do prove it to be utterly false , 1 John 3.16 . Matth. 5 ▪ 44 , 45. 1 Pet. 1.15 , 16. A defect in degrees is a sin against the Gospel , as well as against Legal precepts . To these I might adde all those Arguments , which our Divines have used against Justification by Inherent Righteousness ; but this may suffice to shew , That Faith and Obedience to other Gospel precepts , is not that Righteousness whereby we are justified in the sight of God. § . 11. Now briefly my sence of this Proposition [ We are justified by Faith ] is no other , then that which hath been given by all our Ancient Protestant Divines , who take Faith herein , Objectively , not Properly , and explain themselves to this effect . We are justified from all sin and death , by the satisfaction and obedience of Jesus Christ ; who is the sole Object or Foundation of our Faith , or whose Righteousness we receive and apply unto our selves by Faith. Yet I say it doth not follow , That it was not applied to us by God ; or that God did not impute Righteousness to us , before we had Faith : We that believe , are justified by the Righteousness of Christ ; it is no good Consequence , Ergo We were not justified in the sight of God , before we did believe ; but now that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Speak the truth in love , I shall give the Reader a clearer account of my Judgement , concerning this Matter , in the following Chapter . CHAP. VII . Wherein the Question about the time of our Justification is distinctly stated ; and these two Propositions [ A man is justified before Faith ] and [ A man is justified by Faith ] reconciled . THat we may avoid mistakes , I shall briefly declare , ( 1 ) What we do understand by Justification ? ( 2 ) What , by being justified in the sight of God ? And ( 3 ) when we are justified in the sight of God ? As touching the first of these , It would be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a needless expence of time , to enter upon a large discourse , concerning the signification of the word , and the difference between Justification and Sanctification . We all know , that Justification in general , is the making of one just and righteous : Now there are two ways , whereby a person is made or constituted righteous , viz. by Infusion , or by Imputation . 1. By Infusion , when the Habitual Qualities of Righteousness are wrought in a person , by any means whatsoever ; and these habits are put forth in a universal and perfect Conformity to the rule of Righteousness : And thus no man was ever justified since the fall , for as the Apostle speaks , Rom. 3.10 . There is none righteous , no not one ; no man , whether regenerate or unregenerate , is righteous with Inherent Righteousness , neither his Internal Habits nor External Actions , are exactly commensurate to the rule of Righteousness ; the Church acknowledgeth , that her righteousnesses ( i. e. Her best , compleatest , and exactest Righteousness ) were as filthy rags , Isa. 64.6 . And the Apostle accounted his own Righteousness but loss and dung , in reference to his Justification , Phil. 3.8 , 9. a 2. By Imputation , or gracious Acceptation ; as when God doth not account or charge a mans sins upon him , but accepts him as just and righteous , deals with him as a righteous person , or as if he had never sinned : This latter is that Justification which we are now treating of . God justifies a man , when he accounts and esteems him righteous . § . 2. The next thing propounded was , What is meant by the sight of God ? This phrase is variously used . ( 1 ) Sometimes it relates unto the thoughts or knowledge of God , as Heb. 4.13 . All things are naked , and manifest in his sight . i. e. God hath a clear and distinct knowledge of all things whatsoever : And thus a man is justified in the sight of God , when God knows and esteems him to be just and righteous . ( 2 ) The sight of God relates more peculiarly to his Legal justice ; for although in articulo providentiae , in the Doctrine of Divine Providence , Seeing and Knowing are all one , as Job 28.24 . He looketh to the ends of the Earth , and seeth under the whole Heaven . i. e. He knows and takes notice of all things , both in Heaven and Earth ; yet in articulo justificationis , in the Doctrine of Justification , they are constantly distinguished throughout the Scripture , and never promiscuously used the one for the other . God is never said , to cover , blot out , or wash away the sins of his people out of his knowledge , but out of his sight , Levit. 16.30 . Psal. 32.2 . and Rom. 4.2 , 7. Psal. 51.9 . God sees their sins , for whom his Law is not satisfied , Nehem. 4.5 . * In regard that his truth and justice doth oblige him to take notice of , and punish them for their sins . Again , He sees not their sins , for whom he hath received a full compensation ; because it is contrary to justice to enter into judgement against a person , who either by himself , or surety , hath made satisfaction for his offence b . And in this respect God is said , not to see the sins of his people , which yet he knows to be in them ; which doth not detract from his omnisciency , but exceedingly magnifies his Justice , and that perfect atonement which Christ hath made in their behalf ; so that all , that are cloathed with the Innocency , Righteousness , and Satisfaction of Christ , they are justified in the sight of God. i. e. Divine Justice cannot charge them with any of their sins , nor inflict upon them the least of those punishments which their sins deserve ; but contrariwise he beholds them , as persons perfectly righteous , and accordingly deals with them , as such , who have no sin at all in his sight ▪ ( 3 ) A late Divine of singular worth c , hath another Construction of this phrase , [ In the sight of God , ] who observes that the word [ sight ] though it be for the form active , yet for the substance of it , it is rather passive ; and therefore it is not attributable to God , as it is to us , but in God it signifies his making of us to see ; and we are said to be justified in his sight , when he makes it , as it were , evident to our sight , that we are justified . But with due respect to that learned man ( whom I highly honor for his worthy Labors ) I conceive this phrase must have some other meaning in this debate ; for else , that distinction of Justification in foro Des , & in foro conscientiae , ( which hath been made use of by all our Protestant Divines , and whereof there is great need in this present controversie , ) would be but a meer Tautology ; for though it be the same Justification , wherewith we are iustified in the sight of God , and in the Court of Conscience ; yet the terms are not equipollent and convertible , but do admit of distinct considerations : though he that is justified in foro conscientiae , is also justified in foro Dei ; yet every one that is justified in foro Dei , is not justified in foro conscientiae . § . 3. Now according to these several Senses which are given of this forementioned phrase , it will be easie to resolve the third Query , concerning the time of our Justification , when we were justified in the sight of God ? 1. If we take it in this last Construction , I shall grant , That we are not justified in the sight of God , before we believe : We do not know , nor can we plead the benefits and comforts of this Blessed Priviledge until we do believe ; it is by Faith , that the Righteousness of God is revealed to us ; and it is by his knowledge ( notitia sui , ) that Christ doth justifie us , or inables us to plead , not guilty , to all the Indictments and Menaces of the Law. But 2. if we refer it to the justice of God , ( which I conceive to be the most proper and genuine use of it ) we were justified in the sight of God , when Christ exhibited , and God accepted the full satisfaction in his Blood , for all our sins ; that ransome of his set them , for whom he died , free from the Curse of the Law , cleansed them from all their sins , and presented them holy , blameless , and unreproveable in the sight of God ; so that the eye of Divine Justice cannot behold in them the least spot of sin . This perfect cleansing , is the sole and immediate effect of the death of Christ , in regard that no other cause concurs therewith , in producing of it . 3. If we refer it to the knowledge of God , we were justified in his sight , when he willed or determined in himself , not to impute to us our sins , or to inflict those punishments upon us , which our sins deserve ; but contrariwise to deal with us as righteous persons , having given us the Righteousness of his own Son. God doth certainly know whatsoever he wills : Now God having from all eternity , absolutely and immutably willed the Righteousness of his Son to all his Elect ; he saw , or knew them to be righteous in his Righteousness , even when he willed it . § . 4. For the clearer understanding of the Point in question , I shall give in my Judgement concerning it , as distinctly as I can , in three Propositions . proposition 1 The first shall be this , That Justification is taken variously in the Scripture d , but more especially , Pro volitione divina , & pro re volita , ( as the Schools do speak . ) ( 1 ) For the Will of God , not to punish , or impute sin unto his people ; and ( 2 ) for the effect of Gods Will , to wit , His not punishing , or his setting of them free from the Curse of the Law. That Justification is put for the effect of Gods will , or the thing willed by that Internal Act , to wit , Our discharge from the Law , and deliverance from punishment , I suppose there is none will question ; the onely scruple that can arise , is , Whether the Will of God , not to punish , or charge sin upon a person , is , or may be called Justification ? I confess , to the end that I might not offend the weak e , I have been sparing of calling this immanent act of God , by the name of Justification , and the rather , because some gross mistakes have sought for shelter under the wings of this expression . As ( 1 ) that absurd conceit , That Christ came not to satisfie the justice , but onely to manifest the love of God ; which yet hath not the least countenance from our Doctrine , seeing that notwithstanding the Will of God , not to punish his Elect , we say , That the Law must needs be satisfied for their sins , no less then for the sins of others . And ( 2 ) their notion , who upon this ground have asserted the Eternal Being of the Creature , whereunto they were driven , because they could not answer that Consequence , Justificatus est . Ergo Est ; which holds not in terminis diminuent ibus , whether à priori , as Electus est . Ergo Est ; or à posteriori , Mortuus est . Ergo Est. Yet I must profess , That I look upon Dr. Twisse f his judgement in this point , as most accurate , who placeth the very essence and quiddity of Justification in the Will of God not to punish . Mr. Kendal g , though he makes Justification to be a declared sentence , or transient act of God , yet he grants , That Gods Will or Decree to remit our sins , carries in it a remission of them tan● amount ; for who shall charge them on us , if God decree to remit them ? And again , This Decree hath so much in it that looks so well , like unto Justification , that is may be called so without Blasphemy . But I see no inconvenience at all , but rather very much reason to adhere unto the Doctors definition , That Justification is the Will of God not to punish . 1. Because the definition which the Holy Ghost gives us of Justification , is most properly applied to this act of God. It is a certain rule , Definitum est , cui convenit definitio ; that is Justification , whereunto the definition of Justification doth agree : The definition which the Psalmist , and from him the Apostle gives of Justification , is Gods non-imputing of sin , and his imputing of righteousness unto a person , Psal. 32.1 , 2. Rom. 4.6 , 8. Now when God willeth not to punish a person , he doth not impute sin to him . The original words ( both in the Old and New Testament ) whereby imputation is signified , do make it more clear ; for both of them do signifie an act of the minde or will : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is used by the Psalmist ) is properly , to think , repute , esteem , or account h , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same signification i , it is usually applied to Accountants , who when they have cast up many sums , do set down at the foot , what they do amount unto : So when a man hath accounted with himself the loss and benefit , conveniencies , and inconveniencies that may accrue unto him , the result and issue of his deliberation , is significantly expressed by this word , it notes a stedfast purpose and resolution , Quae quasi rationibus subductis & explicatis conclusa est , it is opposed unto a doubtful and uncertain opinion . It notes either the purpose , or determination of one alone , or the consent and agreement of two between themselves , whereof Camerarius k gives us an instance out of Zenophon . This word is fitly used to signifie this immanent act of God ; for though he doth not purpose and resolve , in that manner as men do , by comparing things together ; or by reasoning and concluding one thing out of another , yet are his purposes much more firm and immutable , Mal. 3.6 . Jam. 1.17 . Numb . 23.19 . The Lord therefore did non-impute sin to his people , when he purposed in himself , not to deal with them according to their sins , when the Father and the Son agreed , upon that sure and everlasting Covenant , That his Elect should not bear the punishment , which their sins would deserve . The Remonstrants l do acknowledge , That non-imputation , or remission of sin , is an immanent act in God , Quam Deus in sua ipsius mente efficit . We are commanded to forgive one another , as God hath forgiven us ; now we know that our forgiveness is principally an act of the heart , As when a man purposeth in himself , not to take revenge , he doth then forgive . But of this , we shall have occasion to speak more largely in our Answer to Mr. Woodbridges first Argument . 2. That which doth secure men from wrath , and whereby they are discharged and acquitted from their sins , is Justification ; but by this immanent act of God , all the Elect are discharged and acquitted from their sins , and secured from wrath and destruction , Ergo. The Assumption onely will need to be proved , which is abundantly confirmed ( 1 ) by those places which make mention of Gods unspeakable Grace and Love towards them , from everlasting : For what is the Love of God , but his velle dare bonum ; his fixed and immutable Will to bestow upon them the greatest good that they are capable of ? Now , when God set his love upon them , he said unto them , Live ? Ezek. 16.6 . This Will of God did secure them from death and destruction ; it was a real discharge from condemnation , But ( 2 ) more plainly from the words of the Apostle , Rom. 8.33 . Who shall lay any thing to the charge of Gods Elect. The Proposition is either a Universal Negative , No Elect person can be justly charged with sin ; or a Universal Affirmative , All Elect persons are free from the charge of sin . Which way soever we take , it is evident , That the Proposition is Universal . Now if this priviledge did belong onely to Elect Believers ( as some m would limit the Text ) the Proposition were false ; for though all true Believers are Elect persons , yet all the Elect are not Believers : It is as if one should say , Omne animal is rationale , and to excuse it , say , That by Omne animal , he meant omnis homo ; and to prove the Expression Legitimate , should alledge that homo is often called animal , which is true , but very impertinent to prove , that omne animal may be put for omnis homo . § . 5. All that I have yet seen alledged against this Member of the distinction , That Gods will not to punish , is not Justification , is of little moment . It is objected , 1. That hereby Justification and Election are objection 1 confounded . I answer , That it follows not , they may be both of them immanent , eternal Acts , and yet not confounded : For Election and Reprobation are eternal , immanent Acts , yet they are not confounded . Indeed , all different immanent acts , are but one simple act in God , in whose Decrees there is no Priority or Posteriority ; seeing ( as Hilary * speaks ) Omnia penès Deum aequabili aeternitatis infinitate consistunt . Yet in our consideration they receive sufficient distinction from their various Objects , and our various Applicat●on of them : And thus Election and Justification are distinguished . Election includes both the end , which is the glory of Gods Grace , and all the means from the beginning to the ending conducing thereunto . His will not to punish , includes precisely , and formally , onely some part of the means . 2. It is objected , That Justification imports ● change of the objection 2 persons state , to wit , Ab injusto ad justum , which cannot be attributed to the simple and unchangeable Decrees of God. I answer , That if Justification be taken for the thing willed , viz. The delivery of a sinner from the curse of the Law , then there is a great change made thereby ; he that was a childe of wrath by Nature , hath peace and reconciliation with God. But if we take it for the Will of God , not to punish , then we say , Justification doth not suppose any such change ; as if God had first a will to punish his Elect , but afterwards he altered his will , to a will , not to punish them . The change therefore of a persons state ab injusto ad justum ariseth from the Law ; and the consideration of man in reference thereunto ; by whose sentence the Transgressor is unjust ; but being considered at the tribunal of Grace , and cloathed with the Righteousness of Christ , he is just and righteous ; which is not properly a different state before God , but a different consideration of one and the same person . God may be said at the same time to look upon a person , both as sinful , and as righteous ; as sinful , in reference to his state by nature , and as righteous , in reference to his state by Grace : Now this change being but imputed , not inherent , it supposeth not the being of the Creature , much less any inherent difference in the state of the Creature ; no more then electing love , makes any inherent present change : Though the state of the loved , and hated , are different in the minde of God , yet not in the persons themselves , till the different effects of love and hatred are put forth . objection 3 3. Others have objected , That hereby we make void the death of Christ ; for if Justification be an immanent act in God , it is Antecedent , not onely to Faith , but to the merits of Christ ; which is contrary to many Scriptures , that do ascribe our Justification unto his blood , as the meritorious cause . To which I answer , That although Gods will not to punish , be Antecedent to the death of Christ ; yet for all , we may be said to be justified in him , because the whole effect of that will , is by , and for the sake of Christ. As , though electing Love precede the consideration of Christ , John 3.16 . yet are we said to be chosen in him , Eph. 1.4 . because all the effects of that love , are given by , and through , and for him : Gods non-punishing of us , is the fruit of his death , yet his will , not to punish , is Antecedent thereunto . objection 4 4. Others say , we may as well call his will to create , Creation ; and his will to call , Calling ; and to glorifie , Glorification ; as his will to justifie , Justification . We Answer . That there is not the same Reason for creating , calling , and glorifying ; all which do import an Inherent change in the person created , called , glorified ; which forgiveness doth not , it being perfect and compleat in the minde of God. § . 6. These things being weighed in the ballances of an equal Judgment , I suppose the phrase would not sound so harsh , as it doth to many ; however , were the thing it self granted , That there was in God from Everlasting , an absolute fixed and immutable will , never to deal with his people according to their sins , but to deal with them as righteous persons ; this Controversie were ended . For ( 1 ) Gods non-imputation of sin , to his Elect , is not purely Negative ; as the non-imputation of sin unto a Stone , or other Creatures , which are not capable of sinning ; but Privative , being the non-imputation of sin , realiter futuri in esse , as the imputation of Righteousness , is , Justitiae realiter futurae in existentiâ : The difference between these , is as great , as between a mans will , not to require that debt , that shall , or is about to be contracted , and his will not to require any thing of one , that never did , nor will ow him any thing . ( 2 ) This non-imputation of sin , is actual , though the sin , not to be imputed , be not in actual being ; in like manner , the imputation of Righteousness , is actual , though the Righteousness to be imputed , is not actual : Man whose thoughts arise de novo , doth non-impute , usually , after the commission of a fault ; but for God ( who is without any shadow of change and turning ) so to do , is absolutely impossible ; for as much as there cannot arise any new will , or new thought in the heart of God n , ( 3 ) This act of justifying is compleat in it self , for God by his eternal and unchangeable Will , not imputing sin to his Elect , none can impute it ; and he in like manner imputing Righteousness , none can hinder it . Neither doth this render the death of Christ useless , which is necessary by the Ordinance of God , as a meritorious cause of all the effects of this Justification ; even as the eternal Love of God , is compleat in it self , but yet is Christ the meritorious cause of all the effects of it , Eph. 1.3 , 4. And therefore we say . § . 7. 2. That if Justification be taken ( as most commonly it proposition 2 is ) not for the Will of God , but for the thing willed by this immanent act of his , to wit , Our discharge from the Law , and deliverance from punishment ; so it hath for its adequate cause and principle , the death and satisfaction of Jesus Christ. Though there be no cause of the former out of God himself o ( for the merits of Christ do not move God , to will , not to punish , or impute sin unto us ) yet is Christ the meritorious cause of the latter . It is from the vertue of his Sacrifice , that the obligation of the Law is made void , and the punishments therein threatned , do not fall upon us . By his death he obtained in behalf of all the Elect , not a remote , possible , or conditional reconciliation , but an actual , absolute , and immediate reconciliation , as shall be proved anon p . And in this respect , all that were given unto Christ by the Father , may be said to be justified at his death , not onely virtually , but formally ; for the discharge of a debt , is formally the discharge of the debtor . Their discharge from the Law was not to be sub termino , or in Diem , but present and immediate , it being impossible that a debt should be discharged , and due at the same time . We acknowledge , That the effects of this discharge from the Law , may be said to be sub termino , or in Diem : As for instance , from that full satisfaction and perfect Righteousness , which Christ hath performed , there arise these two things . One is , The non-execution of the desert of sin ( which we continually commit ) upon us : That whereas the Reprobate sin and upon their sin , the curse , with all the evils included in it , is upon them : The Elect likewise sinning , yet for Christs sake , the curse , or evil of suffering , is not inflicted upon them ; which non-punishing quoad effectum , is forgiving , and not imputing sin : And in this sense , God is frequently said to forgive , when he doth not inflict punishment ; and in this sense also , he is said often to forgive . The other is , The imputation of Righteousness , in the effects of it , whereby the effects of a true and perfect Righteousness come upon the people of God ; to wit , All good things , both for this life , and that which is to come ; yea , those things which seem to be evil , and hurtful ( as their falls and afflictions , ) are ordered by the over-ruling hand of a wise and powerful Providence , to work together for good unto them . These effects are immediate , in respect of causality , though not of time ; for though God doth not presently bestow them , but as he sees fit , both for his own glory , and for their good ; yet do they immediately slow from the merit of Christ , in regard there is no other meritorious cause , that intervenes and concurs therewith , in procuring of them . Notwithstanding we say , That our discharge from the Law must needs be immediate , and present , with the price or satisfaction that was paid for it , in regard , That it implies a contradiction , a debt should be paid , and discharged , and yet justly chargable . But of this we shall have occasion to speak more hereafter . § . 8. 3. Justification is taken for the declared sentence of absolution proposition 3 and forgiveness : And thus God is said to justifie men , when he reveals , and makes known to them his Grace and Kindness within himself . And in this sense do most of our Divines take Justification , defining it , The declared sence of absolution ▪ and not improperly : For in Scripture phrase , ( as was noted before * ) things are then said to be , when they are declared , and manifested q ; the declaring of things , is expressed in such wise , as if it made them to be ; whereof many instances might be given ; a very plain one there is , Gen. 41.13 . Pharaohs cheif Butler , speaking of Josephs interpretation , Me ( says he ) he restored , and him , i. e. the Baker , he hanged ; whereas he did but declare these successes unto them . So God is said to justifie his people , when he manifests and reveals to them : that mercy and forgiveness , which before was hidden in his own heart , to wit , that he doth not impute their sins , but contrariwise , doth impute Righteousness unto them . Now the Lord at sundry times , and divers ways hath , and doth declare , and manifest this precious Grace unto his people ; ( 1 ) More Generally , towards all his Elect ; and ( 2 ) more Particularly , to individuals , or numerical persons . The former is done , ( 1 ) in the Word of God ; and ( 2 ) in his Works and Actions . § . 9. First , God hath declared his immutable Will , not to impute sin to his people , in his Word : The Gospel , or New Covevant ( being an absolute promise , as we shall shew anon , ) may be fitly termed a Declarative Sentence of Absolution unto all the Elect , to whom alone it doth belong ; the publication of the New Covenant is their Justification . For which cause Maccovius r makes Justification to Commence from the first promise , which was pronounced before the curse : So that if Adam had not been a publick person , including both the Elect and Reprobate , there had been no curse at all pronounced , save onely upon the Serpent , or Satan ; in reference to this promise it was , that the Apostle saith , The Grace of God , 2 Tim. 1.9 . and eternal life , Tit. 1.2 . was given to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie eternity , ( as our Translators carry it ) but the beginning of time ; it is of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2.13 . some learned men s have observed , that the phrase is most properly rendered ante tempora secularia , i. e. ante multa secula , vel sub initio seculorum , to wit , in that famous promise of the womans seed , Gen. 3.15 . Now what was that Grace , and Life , which was given us in the beginning of times , but the Grace of Free Justification , whereby we are made to stand just and righteous in the sight of God ? This Grace was revealed more clearly and distinctly in after ages , it shined brighter and brighter , till the day spring from on high did visit us * . Whose coming made it perfect day , in comparison whereof former times were obscure darkness , Joh. 3.19 . Eph. 3.5 . 2 Cor. 3.18 , &c. And therefore Grace and Life is peculiarly ascribed to the times of the New Testament , or the clear exhibition of the New Covenant at the coming of Jesus Christ , 2 Tim. 1.10 . And the Gospel is said to cleanse and sanctifie men ( i. e. to justifie them , or to purge them from an evil Conscience ) John 15.3 . & 17.17 . § . 10. Secondly , God hath declared his gracious sentence of non-imputing sin , and imputing Righteousness unto his people in his Works and Actions , both towards Christ , and towards themselves : In his actions , or dealing with Jesus Christ , two ways . ( 1 ) In charging or transacting all their sins and iniquities upon him , Isai. 53.6 . 2 Cor. 5.21 . 1 Pet. 2.24 . The Lord thereby declared his will and purpose , not to charge sin upon them , for whom Christ interposed himself a surety : His imputing of our sins to Christ , was formally the non-imputing of them to us ; Gods accounting of them unto him , was a discounting of them unto us ; for they could not be accounted , or charged upon both , without a manifest contradiction in the thing it self , and in the justice of God ; as it is , that a debt should be wholly accounted to , and discharged by the surety , and yet the same debt afterward be justly accounted to , and charged upon him that first contracted it . I confess , a debt may be charged both upon the Principal and Surety , before it be discharged , though afterwards to neither : But the case was not so , between Christ and us ; God did not take his Elect , and Christ joyntly to make satisfaction ; or him , upon our failing ; or us , upon his ; but transacted the whole debt upon him alone . Now , I say , the Lord laying our iniquities , in such a manner upon Christ , singly , absolutely , and irrevocably , he plainly declared thereby , that it was his will , never to lay them to our charge . ( 2 ) In that publick discharge or acquittance , which he gave unto Christ at his Resurrection ; the Lord by raising him from the dead , and ( as it were ) setting him free out of prison , openly declared , That he had received full satisfaction , for all those sins which Christ as a surety had taken upon him , viz. For all the sins of all the Elect. And for this reason ( as an eminent Divine observes t ) the Lord sent an Angel to remove the stone from the mouth of the Sepulcher , not to supply any want of power in Christ , who could himself have rouled it away with one of his fingers ; but as a Judge , when the Law is satisfied , sendeth an Officer to set open the prison unto him , who hath made that satisfaction : So the Father , to testifie , that his Justice was fully satisfied , with the price which his Son had paid , sent an Officer of Heaven to open the prison doors , and to set him free . Christs Resurrection was a solemn judicial act , whereby God the Supream Judge justified both him and us v , ( 1 ) Him , from all those sins which he had undertaken , whereunto our Divines do apply these following Scriptures . Isai. 50.8 , 9. 1 Tim. 3.16 . Acts 13.35 . Heb. 9.21 . ( 2 ) Us , from our own sins . The Resurrection of Christ , was ( as Mr. Parker says well ) an actual Justification , of all them , for whom he became a Surety ; for ( 1 ) he was not justified from any sins of his own , being in himself just and innocent , but from those sins which were charged upon him in his death , which ( saith the Prophet ) were the iniquities of us all , Isa. 53.6 . If a debt be discharged , it cannot without manifest injustice be charged again ; the discharge of the Surety , is the discharge of the Principal . God by acquitting Christ from the guilt of our sins , did also fully acquit us from the same . ( 2 ) Christ in his Death and Resurrection was a common person ; as in his death he was condemned for our sins , so in his Resurrection he was justified from our sins : All the Elect were justified in his Justification ; there is the same reason for their Justification in Christ , as there is for the Condemnation of mankinde in Adam . Therefore ( sayes the Apostle , Rom. 5.18 . ) us by the offence of one , judgement came upon all men to condemnation ; even so ( or in like manner ) by the Righteousness of one ( Man , Christ ) the Free-gift came upon all men , ( viz. All in Christ ) unto Justification of Life . § . 11. Besides the General Declaration of Forgiveness , unto all the Elect , this Gracious Sentence , is also declared to particular persons . 1. Externally , in foro Ecclesiae , by the Sacrament of Baptism , the Minister of Christ , standing in his stead * , by Dipping or Pouring water upon a person , doth in his Name , or by his Authority , declare and publish the washing away of his sins by the Blood of Christ : The principal thing which Baptism holds forth , is our Justification ; it was ordained for the remission of sins , Luke 3.3 . and Acts 2.38 . not to obtain , or procure this benefit ex opere operato , but to declare , and obsignate unto men , their interest therein . In Rom. 6.3 , 4 , 5. we are said to be buried with Christ in Baptism , and to be implanted thereby into the similitude of his Death and Resurrection . The meaning is , That our Communion in the benefits of both , is hereby ratified and confirmed to us . Upon this ground , I conceive it was , That in the old Liturgy , persons baptised , are said , to be regenerated , or born again y , i. e. Translated into a new state , viz. From the old Adam , into the new Adam ; From the power of darkness , to the Kingdom of Jesus Christ , Col. 1.13 . Which Baptism doth not effect , but declare and seal ; it having no other cause , but the Grace of God , and the Merits of Christ , Tit. 3.5 . 1 Pet. 3.21 . 1 John 1.7 . The late Assembly in their Directory say as much , viz. That Baptism is a Seal of the Covenant of Grace , of our ingrafting into Christ , of our union with him , of our remission of sins , &c. It is strange to me , That they who say Baptism is a Seal of our Justification , and hold that Infants ( who have not Faith ) ought to be baptised , should deny , that Justification precedes Faith. Now though this Declarative Sentence be but ministerial , and meerly of order ( like the power of loosing , John 20.23 , applied to Hypocrites ) to the greatest part of them that are baptised , whether they be Infants , or adulti ; yet to all the Elect ( to whom the effects of the Covenant and Seals , do onely really belong z ) it is real and absolute . It is no other then the Sentence of God himself , declaring his non-imputation of sin unto them , and their deliverance from death by Jesus Christ a . § . 12. 2. Internally , in foro Conscientiae , at their effectual Vocation , when the Lord by the Preaching of the Gospel , doth powerfully perswade their hearts to believe in Christ ; for the Elect themselves , before Faith , have no knowledge or comfort , either of Gods gracious volitions towards them , or of Christs undertakings and purchases in their behalf : In which respect , they are said to be without Christ , and without God in the world , Eph. 2.12 . and Gal. 4.1 . They are compared to an Heir under age , who differs nothing from a Servant , though he be the Lord of all : By Faith we come to see that everlasting love , wherewith we were loved ; and that plenteous Redemption which Christ hath wrought for us ; for which cause , Faith is called The evidence of things not seen , Heb. 11.1 . And God is said thereby to reveal his Righteousness from Heaven to us , Rom. 1.17 . And to reveal his Son in us , Gal. 1.16 . Now in this sence men are said to be justified by the act of Faith , in regard Faith is the medium or Instrument , whereby the Sentence of Forgiveness is terminated in their Consciences ; which is daily made more plain , and legible , by the operation of the Spirit b , sealing , and witnessing unto them their peace and reconciliation with God * . Whereas unbelievers look on God as their enemy , and consequently all their life time are held in bondage through the fear of wrath . A true Believer hath peace , liberty , and boldness towards God ; he looks upon all the Promises , as his own inheritance ; interprets the Providences of God ( even those which Reason would construe in another sence ) to be Fruits of Love , and not of Wrath. § . 12. Now because this Declarative Sentence , by Faith is like the name written in the White Stone , Revel . 2.17 . Which no man knoweth , saving he that hath it : Many whom the Lord doth justifie , are accounted by the world to be but Hypocrites ; others again are justified of men , who are not justified in the sight of God * ; the Lord therefore hath another way of justifying his people , to wit , In foro mundi , when he shall publickly , and in the hearing of the whole world , pronounce that gracious sentence , Come ye blessed of my Father , &c. Matth. 25.34 . Whereunto some have referred those words of the Apostle , Acts 3.19 . Repent , and be converted , that your sins may be blotted out , when the times of refreshing shall come , from the presence of the Lord. But who so pleaseth to consult with Erasmus , Beza , and Ludovicus de Dieu upon the place , shall finde there is a great mistake in our English Translators , and that no such thing was intended there by the Holy Ghost : I grant , that the sins of the Elect may be said to be then blotted out , not that the remission of their sins shall be put off , or is not compleat , till the last day , and till they have performed all the conditions required of them , but because this gracious sentence shall be then publickly declared c , and shall bring forth its Eternal Effect of Life and Glory : And in this sence , I conceive , those Scriptures may be understood , which speak of our Justification , as a future thing , as Rom. 3.30 . & 2.13 , &c. § . 13. Now though we have ascribed Justification unto several times or periods , yet do we not make many Justifications : Declared Justification ( whether it be in foro Ecclesiae , in foro Conscientiae , or in foro mundi ) is not another , from that in the minde of God , but the same variously revealed ; as an Acquittance in the heart of the Creditor , and in a Paper ; a pardon in the heart of a Prince , and inrolled ; is one and the same ; this manifested , and the other secret ; and though there are never so many Copies written forth in several hands , they do not make many Acquittances , or many Pardons , being but the Transcripts of one Original : So though God doth at sundry times , and in divers manners declare his well-pleasedness towards his people ; yet is their Justification but one and the same , which is perfect and compleat at once , being his fixed , and immutable will , not to deal with them according to their sins , but as Just and Righteous Persons . By that which hath been said , it doth appear in what sence we assert , The Justification of Gods Elect , before they believe : Now what little weight there is in those Objections , which are commonly brought against this Assertion , will be more manifest when we have examined Mr. Woodbridges Treatise . Whos 's first quarrel against us , is , for that , ( as he conceives ) we give too little unto Faith , P. 2. But as it is no disparagement to the Blood of Christ , that it doth not move , and incline God to love us , or to will not to punish us ; so it is no disparagement to Faith , to say , That it doth not concur with the Blood of Christ in obtaining our Justification ; but that by apprehending the Gospel , it reveals and evidenceth to us that Justification which we have in Christ , the proof whereof , is the task of the next Chapter ; wherein I doubt not , but I shall be able , through the help of God , to put by , all those wretched consequences which Mr. W. hath endeavored to father upon this Position , That Faith serves to evidence to us our Justification . CHAP. VIII . Wherein Mr. Woodbridges Exceptions against our saying , [ That Faith , or the act of believing , doth justifie no otherwise , then as it reveals , and evidenceth our Justification ] are Answered . THe first Charge which he brings against this Gloss ( as he calls it , ) is , That it is guilty of a contradiction to the Holy Ghost . It is well known ( sayes he ) that the Apostle in his Epistles to the Romans and Galatians , sets himself on purpose to assert the Doctrine of Justification by Faith , in opposition to Works . The Question between him and the Jews , was not , Whether we are declared , to be justified by Faith or Works ; but , whether we are justified by Faith or Works , in the sight of God , or before God : And he concludes , That it is by Faith , and not by Works , &c. Though all this be granted , yet it proves no contradiction to the Holy Ghost , in our Assertion : We acknowledge that the Question between the Apostle , and the Jews , was not about the declaring of our Justification ; nor about the time when we are justified ; no , nor about the condition , upon which we are justified ; but concerning the matter of our Justification , or the Righteousness , whereby we are justified ; or by which we are accounted righteous . Now the result of his dispute is , That we are justified by Faith , and not by Works ; but then the Question will be , How Faith is to be taken , whether sensu proprio , or metonymico ; whether we are to understand it of the Act , or of the Object of Faith ? We have shewed before a , that the Apostle in his disputes about Justification in these fore-mentioned Epistles , where he opposeth Faith to Works , he takes Faith in a Tropical sense for the Object , and not the Act of Faith ; for else there had been no ground for him to make any opposition at all , between Faith and Works ; and in affirming , That we are justified by Faith , he had contradicted himself in saying , That we are not justified by Works ; seeing Faith , or the Act of Believing , is a work of ours , no less then love . And therefore , it is evident , that the Apostle , when he concludes , That we are justified by Faith , and not by Works , understands by Faith , the Object thereof , to wit , Righteousness imputed , and not inherent b ; which , by way of distinction and opposition to the other , he calls the Righteousness of God , because it is out of us , in Christ , God-man . The reason why the Apostle calls the Object by the name of the Act , Christs Righteousness by the name of Faith , ( besides the elegancy of the Trope ) is because Faith ascribes all unto Christ , it being an act of self-dereliction , a kinde of holy despair , a denying and renouncing of all fitness , and worthiness in our selves ; a going unto Christ , looking towards him , and a roulling of our selves upon his Alsufficiency c : So that in the Apostles sense , we deny not , That Faith justifieth in the sight of God ; Faith ( I say ) taken objectively , to wit , For Christ and his Righteousness ; it is for his Merits and Satisfaction alone , that we are accounted Just and Righteous , at Gods Tribunal . But if Faith be taken properly for the Act of Believing , we say indeed , That it onely evidenceth that Justification which we have in Christ. Nor is this any contradiction to the Holy Ghost , who ascribes our Justification in the sight of God , to Chr●st alone . § . 2. Next he calls it , A most unsound Assertion , That Faith doth evidence our Justification before Faith. Is the Apostles definition of Faith , Heb. 11.1 . Faith is the evidence of things not seen ; An unsound Assertion ? Though some do ascribe more to Faith , then an Act of evidencing , yet I never met with any one before , that did totally deny this use thereof . All the knowledge that we have of our Justification , is onely by Faith , seeing it cannot be discerned by Sence or Reason ; either we have no evidence of our Justification , and consequently do live without hope ; or , if we have , it is Faith that doth evidence it to our souls . Now let our Justification be when it will , if Faith doth evidence it , it will follow , That our Justification was before that Evidencing act of Faith ; for actu● pendet ab objecto , the Object is before the Act. But I will not anticipate Mr. Woodbridges Reasons . § . 3. If ( sayes he ) Faith doth evidence our Justification ; it is either improperly , as an effect doth argue the cause , as laughing and crying , may he said to evidence reason in a Childe , &c. Or else properly ; and thus either immediately and axiomatically or remotely and syllogistically . ( 1 ) Faith doth not evidence Justification improperly , as the Effect doth argue the Cause . I shall readily grant him , that Faith doth not justifie evidentially , as a mark , sign , or token , but as a knowledge , and adherence unto Christ , our Justifier ; as that Organ , or Instrument , whereby we look not upon our Faith , but upon Christ our Righteousness ; and by the same Faith do cleave unto him . They that make Faith a condition of our Justification , use it but as a sign , or as an argument affected to prove , That a person is justified ; seeing , that where one is , the other is also ; where there is Faith , there is Justification ; and for this cause innumerable other signs , and marks , are brought in to evidence this sign ; which are more obscure and difficult to be known , then Faith it self , nay , which cannot be known to be effects of Blessedness , but by Faith ; whereby poor souls , either walk in darkness , live in a doubting , and uncertain condition all their days ; or else compass themselves about with sparks of their own kindling , and walk in the light of their own fire ; fetching their comfort , from Faith , and not by Faith , from Christ. Though I might fairly pass by this Branch of his Dilemma , it being none of my Tenent , and favored more by his own , then my opinion ; yet I shall briefly give my fence of his Reasons , That Faith doth not evidence Justification as a sign . § . 4. His first Reason is , because then Justification by Faith , would not necessarily be so much as Justification in our Consciences : A Christian may have Faith , and yet not have the evidence , that he himself is justified : Many Christians have that in them , which would prove them justified , whiles yet their Consciences do accuse and condemn them . To which I Answer , 1. That Mr. W. may be pleased to consider , how well this agrees with that passage of his , Pag. 15. Where he alledgeth the words of the Apostle , 1 John 3.20 . to prove , That if our hearts do condemn us , God doth much more condemn us . 2. I should grant him , That if Faith did evidence our Justification , onely as a sign , or some remote effect thereof , like other works of Sanctification , it would be but a dark and unsatisfying evidence . 3. Whereas he sayes , That doubting Christians have something in them , that would prove them justified ; either it is something that precedes Faith , or something that follows Faith , or else Faith it self . First , Nothing that precedes Faith , doth prove a man justified ; secondly , Nothing that follows Faith , is so apt to prove it , as Faith it self , because it is the first d of all Inherent Graces ; it is by Faith , that we know our Love , Patience , &c. to be Fruits unto God ; whereas some make doubting to be a sign of Faith , they may as well make darkness a sign of light , it being in its own nature contrary thereunto ; and therefore it must be proved by Faith it self . 4. Though a true Christian may have a doubting , accusing Conscience ( as doubtless there is flesh and corruption in their Consciences , as well as in their other faculties ; and there is no sin , whereunto we have more , and stronger temptations , then to unbelief ; ) yet wheresoever there is Faith , there is some evidence of this Grace ; as in the least spark of fire there is light , though not so much as in a flame : And the least twinkling Star gives us some light , though not enough to dispel the darkness , or to make it day : There are several degrees of Faith , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a strong Faith , and a weak Faith. Now the least degree of Faith , carries some light , and evidence therewith ; and according to the measure of Faith , is the evidence , and perswasion of our Justification . § . 5. Secondly , He urgeth , If Faith did evidence Justification , as an effect of it , then we might as truly be said to be faithed by our Justification , as to be justified by our Faith. I see no absurdity at all , to say , That Faith is from Justification causally , and Justification by Faith evidentially : That Grace which justifies us , is the Cause and Fountain of all good things whatsoever , both of Spiritual and Temporal Blessings , and more especially of Faith , 2 Pet. 1.1 . Phil. 1.29 . Yet doth it not follow , That [ We must invert the order of the Gospel , and instead of saying , Believe , and thou shalt be justified ; we must say hence forward , Thou art justified , therefore believe . ] ( 1 ) Because it is not the priviledge of all men , to whom we Preach , but onely of the Elect of God : And ( 2 ) because we know not , who are justified , no more then who are elected ; though Faith be an effect , or sign of Election , yet it doth not follow , that we must say to any , Thou art elected , therefore believe . ( 3 ) When the cause is not notior effectu , we must ascend from the effect to the cause , as in the present case . § . 6. Thirdly , He loads it with this seeming absurdity , That then it will unavoidably follow , That we are justified by works , as well as by Faith ; for works are an effect of Justification , as well as Faith. ( 1 ) It follows unavoidably from his own opinion : For if Faith be taken in a proper sence , for the Act of Believing , it follows , That we are justified by a work of our own ; or , if Faith be the condition of Justification , it will follow likewise , That we are no more justified by Faith , then by other works , as Repentance , Charity , &c. Which Mr. W. and others of his strain * , do make the conditions of their supposed Justification ; so that he is like to father the Childe , which he hath sought to lay at our doors . ( 2 ) It is not denied , That Works do declare , and evidence our Justification ; where the Apostle denies our Justification to be by Works , he speaks of our real and formal Justification in the sight of God , which he affirms , is by Faith , scil . Objectively taken , and not of the declaring or evidencing of our Justification ; which Saint James in his Epistle attributes to Works , in reference to men ; and other Scriptures to Faith , in reference to the Conscience of the person justified , Romans 1.17 . Galatians 2.16 . ( 3 ) Though works be the effect of justification as well as faith , yet it will no follow , that works do evidence our justificationas well as faith doth . ( 1 ) Because every effect is not apt to evidence its cause ; especially when the same effect may proceed from severall causes ; as smoak is not so certaine an evidence of fire as light and heat is ; because steems and mists are so like to smoak ; so works do not evidence our justification so clearly and certainly 〈◊〉 Faith doth , because works may proceed from principles of natural ingenuity and morality , &c. as those Heathens have performed . ( 2 ) Because every effect doth not evidence to every faculty a like , but this to one , and that to another ; as for instance , forme , or Physiognomy doth evidence a man to sence , but yet reason requires another manner of evidence ; so conscience requires a better evidence of our justification then works can give : Work● do evidence it in the judgement of charity , and before men ; but they do not evidence it in the judgement of infallibility , or with that clearnesse and demonstrative certainty which the conscience requires ; conscience will need a better evidence then works can give . Paul could plead his works before men , 2 Cor. 1.12 . which yet he never mentions in the pleas of his conscience towards God , and that which conscience dares not plead before God , can bee no good evidence unto conscience . § . 7. The other horn of his Dilemma will be frayd as easily as the former . Faith ( saith he ) doth not evidence justification properly ; for then it must doe it either immediately , and Axiomatically , as it is an assent to this Proposition , [ I am justified ] or else remotely and syllogistically , by drawing a particular conclusion of our own justification , out of generall propositions . But Faith doth not evidence our justification Axiomatically , &c. For ( 1 ) There is no such thing written , the Scripture doth no where say , Thou Paul , thou Peter , or thou Thomas art justified ; Ergo , Justification cannot be evidenced by Faith immediately . Mr. W. here mistakes the nature of true justifying Faith , who ( it seems ) conceives it to be a bare intellectuall assent to the truth of a Proposition ; ( such as Devils and Reprobates may attaine unto ) contrary to all Orthodox Divines , who doe place Faith more in the Will then in the Understanding . Justifying Faith essentially include . 1. An assent of the understanding to the truth of the Scriptures , revealing the sole-sufficiency of Christ for the reconciliation of sinners , and the non-imputation of sin ; as also the will and command of God , that all men should beleeve in him alone for life and salvation . 2 , a Fiduciall adherence and reliance of the will upon the same Christ , the understanding being made effectually to assent and subscribe to the fore-mentioned propositions , sub ratione veri , the will is also powerfully drawne to accept , imbrace , and adhere unto Christ sub natione boni . Our Divines f doe include both these acts in the definition of Faith making it to be fiducialis assensus , or assensus cum gustu : such an assent unto the truths of the Gospell , as that withall , the soule tastes an ineffable sweetnesse in the same ; and thereupon ●esteth , and relieth upon Christ for all the benefits of his death . They make the principall act of Faith to be the reliance of the heart or wil upon Jesus Christ , and therefore they determine , that the object of Justifying Faith is not a Proposition or Axiom , but Christ , & the mercy of God in Christ g on whom , whosoever rests and roules himselfe , upon the call of the Gospel , hath a certain evidence of his Interest in Christ , and in all the treasures of righteousnesse and remission that are in him ; according to the degree of his affiance , or his taste of sweetnesse in Christ , is his evidence or assurance of his owne interest and propriety in him ; There is no sense that doth apprehend its object with more certainty then that of Tasting ; as he that tastes hony , knows both the sweetnesse thereof , and that he himselfe injoyes it ; So he that tastes the sweetnesse of the Gospell Promises , and of that precious Grace which is therein revealed , knows his interest and propriety therein . It is observed of Jonathan , 1 Sam. 14.27 . When he tasted a little hony , his eyes were inlightned ; and the Psalmist exhorts us to taste and see how good the Lord is . The soule that tastes , i. e. beleeves the Gospell , and the goodnesse of God therein revealed to sinners , sees and knowes his interest therein ; for all manner of sweetnesse , is a consequent and effect of some propriety which we have in that good thing that causeth it , unto which , the nearer our interest is , the greater is the sweetnesse which we find in it : The Soul cannot taste any reall sweetnesse in Christ , and the Gospel , but must needs have some evidence of his interest , propriety , and title to him . Now because ( as Dr. Ames observes ) by this act of Faith , wherewith we rest and rely upon Christ , proposed to us in the Gospell , we doe immediately attaine to the assurance of this Truth [ that my sins in particular are pardoned by Jesus Christ , ] therefore some have seemed to speake as if this Proposition , [ I am Justified , my sins are forgiven me ] were the proper object of Justifying Faith. I shall not stand to defend this Expression , though the Doctor doth highly approve of it h ; Nor will I quarrell with Mr. W. about his Expression , though I conceive his terme , Axiomatical is somewhat too narrow ; for Faith may be said to evidence our Justification immediately , though it doth it not . Axiomatically , but Organically , to wit , as it is the organ or Instrument whereby we doe apprehend and adhere unto Christ , by whom we are justified in the sight of God ; the latter term is more adequate to the nature of Faith , which is not only the assent of the Mind , but the adhesion of the Will to the object beleeved . But I shall yeeld him his term , and do say , that Faith may be said to evidence our Justification Axiomatically , yet not by assenting to that which is not revealed ; but by assenting to , and withall , tasting and relishing , those indefinite and general Propositions , Invitations , and Promises , that are held forth to us in the Gospell , which by a secret and inscrutable worke of the Holy Spirit , are applyed and made particular to the soule of a true beleever i , for otherwise he could never taste any sweetnesse in them . So that Mr. Woodbridges exclamation against a carnall , presumptuous , and soule-damning Faith , is altogether impertinent , seeing we doe not say , that a man is justified by his assent to written , and therefore , much lesse to unwritten verities : If Justifying Faith were no more then an Axiomaticall assent ( as Mr. W. seems to intimate it is ) I see no reason , why all they , that have such a Faith , as Devils and Reprobates , who beleeve with an historical assent , should not be justified ; this is really , the carnall , presumptuous , damning Faith of the world . § . 8. His second reason against Faiths ev●dencing our Justification Axiomatically , is nothing to the purpose [ The Faith ( saith he ) by which we are justified , is the Faith which the Apostles and Ministers of the Gospel are to preach to the whole world , and to presse it upon their consciences . Act. 20.21.13.38.39 . But we cannot presse upon every man in the world to beleeve that he is Justified , &c. ] Seeing we do not presse every man to beleeve that he is justified , though ( according to our commission given us from Christ ) we do presse all men to beleeve k , 1. Assensu intellectus to acknowlege that there is a sufficiency of merit in Christ for the Justification of Sinners ; that they themselves are such , and that it is impossible for them to escape the curse by any other means . 2. Amplexu , vel motu voluntatis , to accept , embrace , and cleave unto Jesus Christ , being infinitely better for them , then all the world besides . By this it will appear , what little reason . Mr. W. hath to charge us with pressing men to believe a lie , seeing we require no mans assent to any thing , which is not true . We do not press every man to believe , That he is justified , but to believe , that there is a sufficiency in Christ for his Justification , and to relie upon him , and him alone , for this Benefit . § . 9. So that there will be no need for Mr. Eyre to retract his Sermons as falshoods , which he hath formerly preached against Universal Redemption : For though the command of believing be to be pressed upon all men ( in that manner as hath been shewn ) yet it will not follow , that Christ died for all men . It seems Mr. W. is offended at those Sermons of mine , since he hath had a smack of Mr. B. notions , That Christ died conditionally for all men ; yea , for the Reprobates themselves ; which though it be countenanced with the names of Cameron , Testardus , and Amyraldus , & of some others , who are of great note amongst our own ; yet ( may I have leave to speak my minde ) I conceive it to be very unsound : For 1. To say that Christ died for any , upon an impossible condition , is to say , That he died in vain , at least so far , or in respect of them , which the Apostle looks upon , as a gross absurdity , Gal. 2.21 . 2. For whom Christ died , he without doubt purchased Faith , and all necessary good things . This the Apostle accounts unquestionable , Rom. 8.32 . He that spared not his own Son , but gave him to death for us all , how shall he not with him also freely give us all things ? What is Mr. Woodbridges Judgement in this point , I cannot tell , nor doth it much matter that I should enquire . I need not inform him what advantage they that are for Universal Redemption in the grossest sence , do make of his Doctrine of a Conditional Justification , impetrated by the death of Christ : It is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they have to shelter their heads withal ; when they are pressed , That if Christ died for all , then all shall be saved , because it must needs be , that Christ must have the purchases of his death , John 11.42 . Isa. 53.11 . No ( say they l ) it will not follow , because some do not perform the condition required on their parts . [ These two Propositions , Christ redeemed all men , and yet the impenitent , unbelieving , and reprobate World , shall never be saved by him , may be easily reconciled ; because the benefits of Christs death are given upon condition , not absolutely ; and therefore they that do not perform the condition , shall never be saved by his death . ] It were easie to shew that this salvability , or conditional Salvation , is the very Corner Stone in the Remonstrants building . § . 10. This passage puts me in minde of two absurdities which Mr. J. Woodbridge , my Antagonists Brother , ( who a while after came and preached over his Brothers Arguments , with some small Additions ) charged upon our Doctrine . The first was , That it doth necessarily infer Universal Redemption . Will it follow , That because the Elect are justified in for● Dei , before they believe ; therefore all men are redeemed , and justified ? One may as well reason , Some men were elected before they believed , Ergo All men were elected . Perhaps he will say , we cannot press or exhort every man to believe , That he is justified , unless all men are justified : There is no more necessity , that we should press every man to believe that he is justified , then , that he is elected : This is pitifully inconsequent . The second was , That it raseth the Foundation of all actions , tending to the gathering and reforming of Churches ; why should any be excluded from Church Ordinances , if they are justified ? ( 1 ) I must tell him , That I cannot think him an hearty friend to the gathering and reforming of Churches , who deserted a Congregation in New England , whereof he was Pastor , to become a Parish Parson in the Old ; and not onely so , but hath stood to maintaine that Parishes are true Churches m . It is like Barford in Old England , is ( if not a purer Church ) yet a better Parsonage then Andover in the New. We are not much beholding to New England for such Reformers . ( 2 ) If we may judge of a mans principles by his practise , we should then believe , that he himself holds Universal Justification , at least , within the bounds of his own Parish ; for , as I am informed , he makes no distinction at all in this behalf . I am ashamed to hear men to talk of Reformation , who tread Antipodes to it ; especially , when they have liberty to follow the dictates of their Consciences . But ( 3 ) I had thought he had known , that de occultis non judicat ecclesia ; and that Election and Justification , are not the rule of admitting persons into Church Communion , but their found Profession , and suitable Conversation . A Reprobate , or unjustified person , may lawfully be admitted into , and an Elect person may as lawfully be excluded out of a Church . I dare not say , That the excommunicated person at Corinth , and others under that censure , were not justified : The evidence we have of mens Justification , is but the judgement of rational charity , and not of infallibility . But enough of this , I shall return again to his Brother B. W. who I suppose will not own such irrational consequences . § . 11. The other part of his contradiction , is , [ That Faith cannot evidence Justification Syllogistically ; to wit , By the discourse of Conscience after this , or the like manner , He that believeth , is justified , but I believe , Ergo , I am justified . Now ( says Mr. W. magisterially enough ) I affirm , that it is impossible for a man , by Faith , to evidence syllogistically , that he is justified before Faith. ] Though I honor him highly , I cannot rest satisfied with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but , what Reason doth he bring for his confident affirmation ? [ 1. Because there cannot be found a medium before Faith it self . ] Ans. Nor is it needful there should . ( 1 ) It is sufficient , that Faith itself is the medium ; as thus , He that believeth , was justified before Faith ; but I do believe , Ergo. The Major is proved , because his sins were laid on Christ , and thereby non-imputed to him . ( 2 ) To imagine any other medium before Faith , is frivolous ; for that were to require , that Faith should evidence before Faith had a being . ( 3 ) Why may not Faith be a medium to evidence our Justification before Faith , as well as our Election before Faith ? Seeing the same word which affirms , That all Believers were elected before the Foundations of the World , affirms also , That the Elect without exception are discharged , and acquitted of their sins , Rom. 8.33 . Shall we reason thus , Our Election cannot be evidenced before Faith. Ergo , We were not elected before Faith ? Mr. Woodbridges Arguing makes as much against evidencing Election before Faith , as against the evidencing of our Justification before Faith : [ Because there is no sort of persons , of whom ELECTION can be affirmed universally , but onely such as do believe ; seeing all the world is distributed into Believers , and unbelievers ; but ELECTION cannot be affirmed of unbelievers universally . ] It proves indeed , That neither Election , nor Justification , are evident to us , before we believe ; it doth not prove , That by Faith we cannot evidence syllogistically , that we were both elected and justified , before we did believe . As for that mad Syllogism ( as he calls it ) which follows ; All unbelievers are justified , but I am an unbeliever , Ergo. It is the off-spring of his own brain , hatcht on purpose to make the matter ridiculous : But we must excuse the luxuriousness of his wit , seeing Nullum est magnum ingenium sine mixtura insaniae . His other Syllogism , which he hath framed , to evidence Justification by Election , as thus , All the Elect are justified . But I am elected ; Ergo : was framed in the same mould . A meer man of clouts , which he himself created , to shew his valor in beating of him . We do not teach men to evidence Justification by Election , but both Election and Justification by their Faith , proceeding from the Effect to the Cause , as we needs must , when the Effect is more evident then the Cause . Though I like not the Argument , yet by his leave , the Major is so far from being utterly false , that it is justified by the express Testimony of the Apostle , Rom. 8.33 . But this is besides the purpose . That miserable circle into which he pretends the poor , restless , doubting soul is conjured by our Doctrine , is but a vertigo , and whimsie in his own Pericrany . We do neither bid men evidence their Justification by their Election , nor their Election by their Justification ; but both Election , and Justification , by a stedfast adherence and reliance upon Jesus Christ ; and from thence , to reason out our particular interest in these Blessed Priviledges , as we do the Being of Causes , by the proper Effects which flow from them . § . 12. His next Argument against Faiths evidencing Justification syllogistically , if it be put into the scale of an impartial Judgement , will appear as light as the former . It runs thus , [ If we are said to be justified by Faith , because Faith doth evidence Justification syllogistically , then we may be said to be justified by Sence and Reason , as well as by Faith , which is absurd . ] This Consequence indeed is very absurd ; for the conclusion is of Faith , and so adjudged by the Schools , if the Major be of Faith ; else this conclusion ( I shall rise again from the dead , ) were not of Faith , because it is inferred , partly by Sence and Reason , as thus , All men shall rise again , I am a man ; Ergo , I shall rise again . Here the Major onely is of Faith , the Minor is of Sence ; and yet the Conclusion is an act of Faith , and not of Sence . So in this Syllogism , He that believes , is justified ; But I do believe , Ergo , I am justified . Though the Assumption be an act of Sence , or spiritual Experience , yet the Conclusion is an act of Faith , because the Major is of Faith : For though in both these Deductions , Sence and Reason are made use of , yet they are but subfervient Instruments , and not the Authors of the Conclusion . § . 13. Mr. W. hath added a third Argument , to prove , That Justification by Faith ▪ is not meerly a Justification in our Consciences , which , I question not , will prove as unsuccessful as the rest . But , by the way , I cannot chuse but take notice , that his spirit of contradiction is somewhat allayed : For hitherto he hath contended , That Justification by Faith , is not in any sence , a Justification in Conscience ; now he tells us , it is not meerly a Justification in Conscience ; and if this will satisfie him , it is like we shall agree ; for , before we have shewn , that when Faith is objectively taken , Justification by Faith is Justification by Christ , and in the sight of God , and not onely in the Conscience . And therefore his suggestion in the Minor Proposition , That we interpret the phrase of Justification by Faith , meerly of Justification in Conscience , is false and groundless . But let us weigh the force of his Argument a little more distinctly ; the sum of it then , is this , Justification by Faith is not Justification in our Consciences ; for then we should be concurrent Causes with God , in the formal act of our Justification : The formal act of pronouncing us just , must be attributed unto us , which the Scripture attributes unto God alone , making us but passive therein , Rom. 8.33 . & 4.6 , 8. To which I answer , That the pronouncing of us just , is not the formal act of Justification , but the imputing of Righteousness , and the non-imputing of sin , which is the act of God alone ; whereas the pronouncing of us just and righteous , is in Scripture attributed to others besides God , and yet no robbery is done to God : As for instance , the Minister of Christ pronounceth the Word of Grace , and Forgiveness , and therefore is said to remit and forgive sin , Whose sins ye remit , they are remitted , Joh. 20.23 . Is he therefore joyned with God in the formal act of Justification ? Yet all Protestants grant him the office of pronouncing Remission , though they deny him the power of giving Real Remission , which would make him arrogate that , which is peculiar unto God : So , though we say , That Faith doth declare and reveal to our Consciences , the sentence of Absolution ; yet we do not thereby derogate from God , or attribute that to Faith , which belongs to God. We grant , that , as to our Justification in the sight of God , ( which is properly Justification ) we are meerly Passive , we contribute nothing at all , either Physically , or Morally , by way of Merit or Motive , That God should account us righteous , and not impute to us our sins . This work was done without us , and for us , by Christ with his Father n ; it hath no other cause , but the Grace of God , and the Merit of Christ. He , and he alone , purged , and washed us from our sins in his own blood , Revel . 1.5 . Heb 1.3 . Now in regard of our Passiveness in this act of our Justification , we say , That Faith hath no hand at all in procuring , obtaining , and instating us in this Grace ; for if we did any thing , though never so little , in order to this end , we were not Passive , but Active : Yet we say , That as this gracious sentence of our Justification , is revealed and terminated in our own Consciences , so Faith hath an Instrumental efficacy ; we are therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agents with God , 2 Cor. 6.1 . And the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witness with our spirits , Rom. 8.16 . And therefore , though we are no where exhorted to justifie , or to make our selves righteous in the sight of God ; yet we are oftentimes bid to grow in Faith , and to press forward to more assurance in believing our peace , and reconciliation with God , 2 Pet. 1.5 . & 3.18 . Rom. 5.1 . o § . 14. This Concession of Mr. W. [ That a man is wholly Passive in his Justification , ] gave occasion , to the first Argument I offered to his consideration , it being , as I conceive , a flat contradiction to the cheif scope , and intendment of his Sermon , which was to derive to Faith , at least , a Federal or Moral causality in our Justification . I am sorry I should have so much cause to complain of his injurious dealing , not onely in that unworthy language he is pleased to give me , but in casting my Argument into another form , then that , wherein I proposed it . In his report it runs thus [ If we were altogether Passive in being justified , then we are justified before we believe . ] In which form , I confess it is obnoxious to more exceptions then one ; for besides the Grammatical part , which is very harsh , the Logical consequence may be justly blamed : Though the consequent be true , yet it is not a true consequence , it is not rightly inferred from the Antecedent : Though we are Passive in our Justification , yet it doth not follow from thence , That we were justified before we believed . A man is Passive in the first act of his Conversion , yet it were absurd to conclude ; therefore a man was converted before he had a Being , or ever heard of the Gospel . But the Argument , as I proposed it , was as followeth . If we are wholly passive in our Justification , then our Faith doth not concur to the obtaining of it , or we are not justified by the act of Faith in the sight of God. But ( according to you ) we are wholly Passive in our Justification , Ergo , Faith doth not concur unto our Justification , or we are not justified by the act of Faith. His Answer hereunto I could not very well heed , by reason of my distance from him , and the rudeness of some people ( who do go for Professors ) that stood about me ; but as I conceived , it was to this effect , That Faith doth necessarily concur to the Application of this Priviledge ; whereunto I replied , But the Application of this Benefit is not Justification ; the one being Gods act , the other ours . His Answer in Print , we are sure , is authentick ; let us see therefore , how well he hath now quitted himself from the guilt of this contradiction . 1. He calls the Argument A childish Exception , a peece of witchery , and wonders it should proceed out of my mouth . I must confess , I cannot but wonder to hear such language from a civil man , much more from a Minister , and more especially from one , who hath sometimes owed me more respect ; let the prudent judge , whether there be any ground for this hideous clamor . 2. He shapes some kinde of answer to the Sequel , That though Faith be a formal , vital act of the soul in genere Physico ; yet the use of it in Justification , is but to qualifie us passively , that we may be morally capable of being justified by God. And again , Faith is required on our part ; which though Physically it be an act , yet Morally it is but a Passive condition , by which we are made capable of being justified , according to the Order and Constitution of God. Now here 1. I shall desire the Reader to observe how much Mr. W. is beholding to a Popish Tenent ( opposed by all our Protestant Writers ) to support his cause , which is , That Faith goes before Justification , to dispose us for it , &c. Bellarmine undertakes to prove that Faith doth not justifie alone ; because there are other things , to wit , fear , hope , love , penitency , a desire of the Sacraments , and a purpose of amendment of life : all which ( sayes the Jesuite ) doe prepare and dispose a man for Justification as well as Faith. Against whom all our Protestant Divines which my little Library hath obtained , do unanimously affirme , That Faith doth not dispose , or prepare us for Just●fication ; Now were they all bewitched as well as we , who would not subscribe to this Popish Dictate ? 2. I shall leave it to the Reader to judge , whether my Argument , or his Answer doth deserve this censure , when he hath weighed the reasons I shall give , That Faith cannot be said to Justifie by way of disposition , or as a passive condition , morally disposing us for Justification . CHAP. IX . That Faith doth not justifie , as a condition required on our part to qualifie us for Justification . IN regard that the main Point in difference between me and Mr. W. lyes at the bottom of this Answer , I shall make it appear we are not said to be Justified by Faith in a Scripture sence , because Faith is required of us as a passive condition , to qualifie us for justification in the sight of God. § . 1. That Interpretation of the phrase , which gives no more to Faith in the businesse of our Justification , then to other works of sanctification , cannot be true ; The reason is , because the Scripture doth peculiarly attribute our Justification unto Faith , and in a way of opposition to other works of sanctification , Rom. 3.28 . Gal. 2.16.3.11 . But to interpret justification by faith meerly thus , That Faith is a condition to qu●lifie us for Justification , gives no more to Faith then to other works of sanctification , as to repentance , charity , and all other duties of new obedience ; which Mr. W. and others of the same affirmation , make to be necessary antecedent conditions of Justification . Mr. B. includes all works of obedience to evangelical precepts , in the definition of Faith a , in which sen●e , I presume , no Papist will deny that we are justified by Fai●h alone , taking it as he doth , for fides formata , or faith animated with charity and other good works . And therefore , Bellarm. b disputing against Justification by Faith alone , sayes , that if wee could be perswaded , that Faith doth justifie , impetrando , promerendo , & suo modo inchoando Justificationem ( which is granted him , if Faith be an antecedent , federal condition , disposing us for it ) then we would never deny that love , fear , hope , &c. did justifie as well as Faith. Dr. Hammond c sayes expressely , That neither Paul nor James doe exclude or separate faithfull actions , or the acts of faith from Faith , or the condition of Justification , but absolutely require them as the onely things by which we are justified : Which in another place d he goes about to prove by this argument , That without which we are not justified , and by which , joyned with Faith we are justified , is not by the Apostle excluded or separated from Faith , or the condition of our Justification ; but required together with Faith as the only things , by which , as by a condition , a man is justified . But without acts of Faith , or faithfull actions , we are not justified , and by them wee are justified , and not by Faith onely . Therefore faithfull actions , or acts of Faith , are not by the Apostle excluded or separated from Faith , or the condition of our Justification ; but required together with Faith , as the onely things , by which , as by a condition , a man is justified . It is evident that he , and other abetters to this notion , attribute no more to Faith in our Justification then to other works of sanctification , Now this was witnessed against , as an unsound opinion , a pernicious error , and utterly repugnant to the sacred Scriptures , &c. e by Mr. Cranford amongst the London Subscribers , Decemb. 14. 1647 , and by Mr. W. himselfe ( if I mistake not ) amongst the Subscribers in other Counties . It seems ( by Mr. W. ) they were bewitched when they gave their hands unto that Testimony . § . 2. That Interpretation of this phrase , which gives no more to Faith , then to workes of Nature , I meane such as may be found in naturall and unregenerate men , is not true : The Reason is , because a man may have such works , and yet not be justified . But to interpret Justification by Faith , that Faith is a necessary antecedent condition of our Justification , gives no more to Faith then to workes of Nature , as to sight of sin , legall sorrow , &c. which have been found in naturall , and unregenerate men , as in Cain , Saul , Judas , &c. I presume Mr. W. will say that these are necessary antecedent conditions in every one that is justified ; for if these be conditions disposing us to Faith , and Faith a condition disposing us to Justification ; then are they also conditions disposing us to Justification , for causae causae , est causa causati , if these legall works are conditions of Faith , they must be ( according to Mr. Woodbridges Tenet ) conditions of Justification , and consequently they are in eodem genere causae with Faith it selfe , quod erat demonstrandum . § . 3. 3 That by which we are justified , is the proper , efficient , meritorious cause of our Justification ; but Faith considered as a meer passive condition , is not in the sence of our adversaries a proper , efficient , meritorious cause of Justification ; therefore wee are not said to bee justified by Faith as a passive condition , or qualification required to make us capable of Justification . The assumption is granted by our opponents , at least verbo tenus , who doe therefore call it a meer sine qua non ( which Logicians make to be causa ociosa & nihil efficiens f ) and a passive condition to exclude it from all manner of causality in producing the effect ; though for my own part , I look upon conditions in contracts and covenants , as proper , efficient , meritorious causes of the things covenanted , which do produce their effects , though not by their innate worth , yet by vertue of the compact and agreement made between the parties covenanting . But of this we shal have occasion to speak more by and by : It remains only that I should clear the major , that That by which we are justified is the proper ▪ efficient , meritorious cause of our Justification ; which appears 1. By the use of these Propositions , by , and through , in ordinary speech , which note that the thing to which they are attributed is either a meritorious , or instrumentall cause of the effect that follows ; as when we say a Souldier was raised by his valor , it imports , that his valor was the meritorious cause of his preferment ; and when we say a Tradesman lives by his Trade , our meaning is , that his Trade is the means or instrument by which he gets his living : So here in the case before us , when it is said a man is justified by Faith , it implyes , that Faith is either the meritorious , or instrumentall cause of his Justification ; as if it be taken objectively , for Christ and his merits , it is the meritorious cause of our Justification in foro dei ; or if it be taken properly for the act of believing , it is the instrumental cause of our Justification in foro conscientiae . 2. From the contrary phrase , as when the Apostle denies that a man is justified by Works , and by the Law , without doubt his intent was to exclude Works from any causal influx into our Justification . Now that which he denies to Works , he ascribes to Faith , and therefore Justification by Faith , implies that Faith in his sense , hath a true causality , or proper efficiency in our Justification . 3 From other parallel phrases in holy Scripture , where we are said to be redeemed , justified , and saved , per Christum , per sanguinem , per mortem , per vulnera . All which doe signifie , That Christ , and his sufferings , are the true , proper , and meritorious cause of these benefits ; and so it must bee understood , when wee are said to be Justified by Faith ; and not that Faith is but a sine qua non , or meer cypher in our Justification : Faith objectively taken , is a proper meritorious cause of our Justification . § . 4. 4 I shall make use of my adversaries weapon g of that very medium which Mr. W. last alledged page 8. That interpretation of the phrase which makes us at least concurrent causes with God and Christ in the formall act of our Justification , is not true , because our Justification in respect of efficiency , is wholly attributed unto them , Rom. 8.33.4.6.8.3 , 24. The internal moving cause , was his owne grace ; and the onely externall procuring cause is the death of Christ ; there is no other efficient cause besides these : We can be no more said to justifie our selves , then that we created our selves . But to make Faith a condition morally disposing us to Justification , maks us at least concurrent causes with God and Christ in our Justification . 1. We should not be justified freely by his grace , if any condition were required of us in order to our Justification for a condition ( as Mr. Walker observes well ) whensoever it is performed , makes the thing covenanted a due debt , which the promiser is bound to give , and then as he infers , Justification should not be of grace , but of debt , contrary to the Apostle , in Rom. 3. and 4. 2. If Faith were a condition morally disposing us for Justification , we should then be concurrent causes with the merits of Christ in procuring our Justification ; for the merits of Christ are not a physical , but a moral cause , which obtain their effect , by vertue of that Covenant which was made between him , and the Father ; now by ascribing unto Faith a morall , causall influx in our Justification , we doe clearly put it in eodem genere causae with the blood of Christ , which I hope Mr. W. will better consider of , before he engageth too far in Mr. Baxters cause . § . 5. That interpretation of this phrase which makes Works going before Justification , not onely not sinful , but acceptable to God , and preparatory to the grace of Justification , without controversie is not according to the minde of the holy Ghost ; For as much as the Scripture frequently declares , that no mans Works are acceptable to God before his person is accepted , and justified ; the Tree must be good , or else the fruit cannot be good , h Luke 6.43 , 44. Mat. 12.33 . Joh. 15.5 . i That of Aug. is sufficiently known , Opera non precedunt justificandum , sed sequuntur justificatum ; the old orthodox doctrine taught in these Churches here in England k was , that works before Justification are not pleasing unto God , neither doe they make men meet ( i● do not qualifie , or morally dispose them ) to receive grace ; and we doubt not , but they have the nature of sin . I could muster up a legion of orthodox Writers to defend this Tenent , that no qualification , or act of ours before Justification doth prepare or dispose us for Justification . Nay the Councel of Trent l confesseth , that none of those things which precede Justification , whether it be Faith , or other Works , doe obtain the grace of Justification . But to interpret Justification by Faith , that Faith is a condition which doth qualifie us for Justification , necessarily supposeth a Work , or Works before Justification , which have not the nature of sin , but are acceptable to God , and preparatory to grace , viz. the grace of Justification , which is most properly called Grace . m § . 6. That interpretation of any phrase of Scripture which involves a contradiction , is not to be admitted ; but to say Faith is a passive condition that doth morally qualifie us for Justification , implies a contradiction ; Ergo , The proposition is undeniable , and the Assumption is to me as cleare ; To be both active and passive in reference to the same effect , is a flat contradiction . Now that is active which is effective n which contributes an efficacy whether more or lesse to the production of the effect . A condition , though in the Logical notion of it , it hath not the least efficiency ; and therefore Aristotle never reckoned this sine qua non , in the number of causes , yet in the use of the Jurists ( as we are now speaking of it ) it is a morall efficient cause , which is effective of that which is promised upon condition , Chamier hath well observed o That omnis conditio antecedens est effectiva , he that performes the least condition imaginable for having of any benefit , is active and passive in obtaining of it . We will look after no other instance then that which Mr. W. hath set before us : An offender against our Lawes that is saved by his Clergy , or by reading his Neck-verse , he is not passive , but active in saving of his life , he may properly be said to have saved himselfe , his reading being not onely a physicall act , but a morall efficient cause , which makes that favourable law to take effect . To say he is passive , because he made not the Law , nor sits as Judge on the Bench to absolve himselfe , is but a shift to blinde the eyes of the simple , seeing that when more causes then one concur to an effect , the effect may be denominated from the lowest , that which doth least is an active efficient cause ; nay in this case the Malefactor doth more in saving of his life , then either the Law or Judge ; for though pro forma , he acknowledgeth the grace of the State , and the courtesie of the Judge unto him : yet as the Welch-man that was bid to cry God blesse the King , and the Judge , cryed , God blesse her father and mother who taught her to read , intimated he was more beholding to his reading then to the courtesie of the Judge , for else the Judge would have been severe enough , his mercy would have deserved but little thanks . I must needs tell my Old Friend , Non loquitur ut Clericus . We say such a man is Passive in saving his life , who is not required to read or perferm any other condition , but receives a pardon of meer Grace : In like manner he is Passive in his Justification , that doth nothing at all towards the procuring of i● ; he that performs the least condition in order thereunto ▪ is not onely Physically , but Morally active in obtaining this priviledge . For though he did not make the Law , by , and according to which he is justified ; nor pronounce the sentence of Absolution upon himself ; yet he hath a subordinate , or less principal efficiency in producing the effect ; nay , a learned man ( whom I hope Mr. W. will not think more worthy to be derided , then disputed with ) tells us , That he that performs conditions for Justification , doth more to his Justification , then God , who made onely a conditional grant , notwithstanding which , he might have perished ; but he by performing the condition , makes the grant to be absolute : And truly ( sayes the same Author ) whosoever makes Faith the condition of the New Covenant , in such a sense as perfect Obedience was the condition of the Old , cannot avoid it ; but that man is justified chiefly by himself , and his own acts ; not so much by Gods Grace in imputing Christs Righteousness , but more by his own Faith , which is his own act , though of Gods work . God by making his supposed gracious conditional promise , doth not justifie any man q , for that makes no difference at all amongst persons : It remains therefore , that man must be said to justifie himself ; for where there is a promise of a Reward made to all , upon condition of performing such a service , he that obtains the reward , gets it by his own service ; without which , the promise would have brought him never a whit the nearer to the Reward . Thus a man justifies himself by believing , more a great deal , then God justifies him by his promulgation of the conditional promise , which would have left him in his old condition , had not he better provided for himself by believing , then God by promising : as in the old Covenant , it was not Gods threat that brought death upon the world , just so in the new ( if it be a conditional promise ) it is not the promise that justifies a believer , but the believer himself . § . 7. Mr. W. may as well call the Blood of Christ a Passive condition in our Justification , because it did not make the Law , nor pronounce the sentence of Absolution ; let the indifferent Reader consider , whether this be not ( I will not say a childish , but ) an impertinent answer , which draws his former Concession quite aside from the matter now under debate ; for the question is not , whether man did concur in making the Law and Rule of his Justification ; but whether he hath any causal influx in producing the effect ; or whether before Justification , he can , or doth perform any condition , to which God hath infallibly promised this Grace ? Which ( if granted ) will conclude , That he is not Passive , but Active in his Justification ; when our Protestant Divines say , That a man is Passive in his first Conversion : Their meaning is , That he can perform no condition at all , to which God hath inseparably annexed the Grace of Conversion : So Cameron r expresseth their sense and meaning , Vocatio nullam poscit in objecto conditionem ; For though a man before conversion do perform many natural acts , which have a remote tendency to this effect , as Hearing , Reading , Meditating , &c. yet for all we say , He is Passive therein , because these are not such conditions , to which God hath promised saving Grace : So though a man doth never so many natural acts , or duties , whereunto God hath not immediately promised this priviledge , he is but Passive for all in his Justification ; but if he do perform any condition , to which Justification is promised , then he is active , and consequently may be said to justifie himself . § . 8. But says Mr. W. We do no more justifie our selves , then we do glorifie our selves , it is God alone doth both , and we are Passive in both , Pag 8. And again , It is God that glorifies us , and not we our selves ; yet surely God doth not glorifie us before we believe , Pag. 10. First , I shall readily grant him , that we do neither justifie , nor glorifie our selves ; seeing that we obtain neither of these benefits by our own works : From the very beginning , to the end of our Salvation , nothing is primarily or causally Active , but Free-grace s ; all that we receive from God is gift , and not debt : Glory it self is not wages , but Grace . For though it be called The recompence of Reward , Heb. 11.27 . yet that is not to be understood in a proper sense , as when the Reward is for the Work , which may be two ways . First , When the work is proportionable to the wages , as when a Laborer receives a shilling for a days work , here the work doth deserve the wages , because the work doth him that payes the wages as much good , as the wages doth the worker . Now surely , no reward can come from the Creator to the Creature in this way , b●cause no man can do any work that is profitable unto God , Psal. 16.2 . Job 22.3 . & 35.8 . Rom. 11 35. The very Papists will not say , that Glory is a reward in this sense . Works ( saith Bishop Gardner ) do not deserve Salvation , as a Workman deserveth his wages for his labor . Secondly , When the work is not answerable to the wages , but yet the wages is due by promise upon the performance of it ; as when a poor man hath twenty shillings for an hours labor , though the work be not worth it , yet is it a due debt , and he may challenge it as such , because it was promised him : In this sense , neither is Glory a Reward ; for under the New Covenant , Blessedness is not to him that worketh , but to him that worketh not , Rom. 4.5 . We are saved by grace , and not by works , Tit. 3.5 . Eph. 2.5 , 8. And saith the Apostle , If by grace , then it is no more of works , Rom. ●1 . 6 . But when Glory is called a Reward , we are to understand it improperly , as when a thing is called a Reward onely by way of Analogy and Resemblance , because it comes after , and in the place of the work ; as the nights rest may be called the Reward of the days labor , because it succeeds it . Thus is that of the Apostle to be taken ▪ 2 Thes. 1.7 . And thus the Heir inheriting his Fathers Lands , hath a Recompence or Reward of all the labor and service he hath done for his Father ; although he did not his service to that end , neither doth the enjoyment of that inheritance hang upon that condition . In this sense , Eternal L●fe and Glory may be called the Reward of our Works , because it is a consequent of them ; not that our works have any influence , either Physical or Moral to obtain it : All things being given us , in , and for Christ alone , Rom. 8.32 . Eph. 1.3 . And therefore it is called by the Apostle A reward of Inheritance , Col. 3.24 . Which comes to us not by working , but by inheritance , as we are the heirs of God , and joynt heirs with Christ. If Glory were a Reward in a proper sense , we might properly be said to save and glorifie our selves , because we concurred to the Production of this effect ; but Mr. W. sayes well , It is God that glorifies us ; Eternal Life is called his gift in opposition to wages , Rom. 6.23 . 2 Tim. 4.8 . It is solely the effect of Gods grace , and Christs purchase ; though God doth glorifie us after working , y●t not for any of those works which we have wrought , though by the help and assistance of his own Spirit . § . 9. But yet secondly , Though God doth not glorifie us before we believe , yet it will not follow , that he doth not justifie us before we believe . For first , if we take Justification pro volitione Dei , for the Will of God not to punish , he cannot but know , there is not the same reason of an immanent act of God , which is Eternal , and of a transient act which is in time ; or secondly , if we take it pro re volita , as it is the fruit and effect of Christs death , it will not follow , that because we have not Glorification before believing , we have not Justification : For though all the Blessings of the Covenant are given us freely , and not upon conditions performed by us , yet God hath his order and method in bestowing of them : He first gives us Grace imputed , then Grace inherent , and afterwards Eternal Glory . And thus some Benefits of the Covenant are by some ( though improperly ) made conditions of the rest , because they are first enjoyed . § . 10. That which Mr. W. addes , Pag. 10. and wisheth may be seriously considered , hath been considered already , more then once . If ( saith he ) Justification by Faith , must be understood of Justification in our Consciences , then is not the word Justification taken properly for a Justification before God in all the Scriptures ; from the beginning to the end , we read of no Justification in Scripture , but by Faith or Works . Mr. E. ( sayes he ) when the Scripture speaks of Justification by Works , understands it of Justification before men ; when it speaks of Justification by Faith , he understands it of Justification in our Consciences : Now neither of these is Justification in the sight of God , and verily neither of them of much worth in the Apostles judgement , 1 Cor. 4.3 . The Antinomians may read out their eyes , before they produce us one Text , &c. ] Had he reported my Judgement truly , there had been no room for this Exception . I have said indeed ( and by all that Mr. W. hath said against it , I see no reason to change my minde ) that when the Scripture attributeth our Justification to Works ( as in the Epistle of James ) it is to be understood of our Justification before men ; when it ascribes it to Faith , Faith is taken either properly , or metonymically ; if it be taken properly for the act of Believing , then it is to be understood of our Justification before God , terminated in our Consciences , or as it is revealed and evidenced , to our selves . Justification in Conscience , is Justification before God , as an Acquittance in the heart of the Creditor , and in a Paper is one and the same ; this manifested , and the other secret . He that is justified in his Conscience , is justified before God ; and Faith apprehends that , which doth not onely justifie us in our Consciences but before God : Or if Faith be taken metonymically for its object , then Justification by Faith is Justification before God ; for it is Justification by the Merits of Christ , to whom alone , without works , or conditions performed by us , the Holy Ghost ascribes our Justification in the sight of God ; Rom. 3.24 . Ephes. 1.7 . and in many other such places . § . 11. But ( says Mr. W. ) Justification before men , and in our Consciences , are neither of them of much worth in the Apostles Judgement , 1 Cor. 4 3. ] 1. I wish that Justification with men , were of less account with Mr. W. He best knows , whether Conscience of vindicating the truth , or popular affectation , put him upon this engagement . I am sure , the former would not have tempted him to those incivilities he hath offered unto me and others , whom ( I doubt not ) but God will know by other names , then he is pleased to cast upon us . If the later , or a desire of ingratiating himself with some of my Opposers , did spur him forward , though he hath Justification before men ( which yet I assure him is not Universal , no not amongst many that do wish him well ) I dare say , he is not justified in the Court of Conscience , and if our heart , &c. 1 Joh. 3.20 . 2. But doth the Apostle account neither of these Justifications much worth ? Let Mr. W. judge in what account he had Justification before men , by what he sayes , 2 Cor. 1.12 . 1 Cor. 9.15 . And Justification in Conscience , by those blessed Effects he ascribes unto it , Rom. 5.1 , 23. see 1 John. 3.21 . 3. It is true , 1 Cor. 43. he sayes , That he cares not to be judged of mans judgement , or of mans day v . The meaning is , That he did not regard the sinister Judgements and Censures of carnal Christians , who praise and dispraise upon light and trivial inducements , like them Chap. 1. v. 12. Yea , ( sayes he ) I judge not my self , q. d. I am not solicitous , nor do I enter into consideration what degree of honor or esteem I am worthy of , amongst , or above my fellows . Now , what is this to the purpose ? What is this to the Justification of his person in the Court of Conscience by Faith , or the Justification of his Faith and Sincerity towards men by Works ? I must needs say ( with a very worthy Divine x ) That no small portion of favor consists in a Sence and Knowledge of the kindness of God in its actings , terminated upon the Conscience ; however Mr W. is pleased to value it . § . 12. In his next Passage he gives us a Youthful Frolick , to shew his gallantry , like Mr. Baxters challenge y , Let the Antinomians shew one Scripture which speaks of Justification from Eternity . The Antinomians ( saith he , the Anti-Papists , and Anti-Arminians , he means ) may read their eyes out , before they produce us one Text for any other Justification in Scripture , which is not by Faith , or Works . ( 1 ) Though the Antinomians are so blinde , that they cannot finde one Text for this purpose , yet he himself is such a quick-sighted Linceus , that he hath discovered more then one : For Pag. 23. he tells us of a threefold Justification , and yet neither of them is by Faith or Works . I hope he hath not read out his eyes to finde them out . ( 2 ) In what sence the Scripture asserts Justification before Faith or Works , hath been shewn before ; but ( 3 ) ( if I may be so bold ) I would ask how long the Anti-Gospellers may read before they produce one plain Text for any of those Dictates , they would thrust upon us , That Justification doth in no sence precede the act of Faith ; that Christ purchased onely a conditional , not an absolute Justification for Gods Elect ; that our Evangelical Righteousness by which we are justified is in our selves ; that the tenor of the New Covenant is , If thou believe , &c. That God hath made a Covenant with Christ , that none should have any benefit by his death , till they do believe . Cum multis aliis quae nunc , &c. § . 13. Mr. W. thinks he hath sufficiently cleared the coast of this Exception [ That Faith in a proper sence is said to justifie , in respect of its evidencing property , or because it declares and applies to our Consciences , that perfect Justification which we have in Christ. ] But by his leave , it is like to be a bone for him to pick , till the Index Expurgatorius hath rased out those Scriptures which ascribe our Justification unto Christ alone . For my own part , I see no such cause he hath to triumph , unless it be in the dejection of those feeble consequences , which he himself hath devised to make our Doctrine odious , which we have shewn before , are as remote from our principles , as the East is from the West . I confess , neither he , nor I , are competent Judges in our own cause ; let the Godly Reader judge between us , and hold fast that which comes nearest to the Analogy of Faith. I shall now address my self to s●an the force of those Arguments he hath brought to prove ; That the Elect are not justified in the sight of God before they believe . CHAP. X. Wherein Mr. Woodbridges first Argument against Justification before Faith , taken from the Nature of Justification , is answered . HIs first Argument is drawn from the Nature of Justification , Which ( sayes he ) is the absolution of a sinner from condemnation , by that gracious sentence and signal promise in the Gospel . [ He that believes , shall not enter into condemnation . ] The Argument he hath cast into this frame , If there be no act of grace declared and published in the Word , which may be a legal discharge of the sinner , while he is in unbelief , then no unbelieving sinner is justified : But there is no act of grace , declared and published in the Word , which is a legal discharge of the sinner , whilest he remains in unbelief , Ergo. Whereunto I answer , 1. That his Assumption is false ; for the Gospel or New Covenant is a published or declared discharge of all the Elect. The sum of which is , That God hath transacted all their sins upon Jesus Christ , and that Christ by that offering of his hath made a full and perfect atonement for them ; whereby the whole spiritual Israel , are really made clean from all their sins in the sight of God , as of old , carnal Israel were Typically clean , upon the atonement made by the High Priest , Levit. 16.30 . Now though they cannot plead it before they believe ; yet is it a real discharge , because it frees them from condemnation : As a Pardon granted by a Prince , is a legal discharge , though the Malefactor doth not know of it . 2. The Sequel or Consequence of the Major stands upon a sandy bottom , a postulatum that will not be granted , to wit , That Justification is the discharge of a sinner , by a published , declared act . We have shewed before , That Justification consists in the non-imputation of sin , and the imputation of Righteousness , which is an act of the Minde , or Will of God. It is a gross non sequitur , God doth not declare his non-imputing of sin to his Elect , before they believe , Ergo He doth account and esteem them sinners . The Question is not , whether this gracious sentence of Absolution , be declared ; but whether it be not in the Brest of God , before it be declared ? or , whether this immanent act of God doth not secure the sinner from condemnation ? If so ! then there is Justification , though there be no published , declared sentence . As Gods saying in his heart , That he would never drown the world any more , Gen. 8.21 . did sufficiently secure the world from the danger of an other deluge , though he had never declared it ; so Gods will not to punish , secures a person from condemnation , though this security be not declared . § . 2. They are but feeble proofs , wherewith he hath backed h●s Assertion , That Justification is onely by the promise , as a declared discharge . We are not ( says he , as if he sa●e in Pythagoras his Chair ) to conceive of Justification , as an internal immanent act of God , resolving privately in his own Brest , not to prosecute his right against a sinner ; but it must be some declared , promulged act , &c. But why are we not to conceive of it , as an internal , immanent act ? Instead of proofs he gives us Illustrations , which may pass in a Sermon , but are too weak for a dispute . As sin ( saith he ) is not imputed , where there is no Law , Rom. 5.13 . So neither is Righteousness imputed without Law. Whereunto I answer , 1. Though men will not impute or charge sin upon themselves , where there is not a Law to convince them of it , For by the Law is the knowledge of sin , Rom. 3.20 . & 7.9 . Gal. 3.19 . Yet it follows not , but God did impute sin to men , before there was any Law promulged , or before the sin was actually committed : For what is Gods hating of a person , but his imputing of sin , or his will to punish him for his sin ? Now the Lord hated all that perish , ere ever the Law was given . The scope of the Scripture alleadged , Rom. 5.13 . is not to shew when God begins to impute sin to a person , but that sin , in being , supposeth a Law ; and consequently , That there was a Law , before the Law of Moses , else men could not have sinned , as it is confessed they did : As the Law it self had a being in the Minde of God , so the issues thereof were determined by him , before it was declared . 2. There is not the same reason of our being sinners , and being righteous , seeing that sin is our act , but Righteousness is the gift of God. A man is not a sinner , before he do commit sin , either by himself , or Representative , which necessarily supposeth a Law ; For sin is the transgression of a Law , 1 Iohn 3.4 . But a man may be righteous before he doth works of Righteousness , and consequently before any Law is given him to obey . Indeed , if we were made righteous by our own personal Inherent Righteousness , then our Justification would necessarily require a Law ; for as much as all our Righteousness consists in a conformity to the Law. But seeing we are justified by the imputation of anothers Righteousness , what need is there that a Law should first be given unto us . § . 3. Mr. W. goes on , [ As our condemnation is no secret act , or resolution of God to condemn , but the very voice and sentence of the Law [ Cursed is he that sinneth ; ] ( and therefore he whom God in his Eternal Decree , hath purposed to save , may yet for the present be under the sentence of condemnation ; as the Ephesians , whom God had chosen to Eternal Life , Chap. 1.4 . were yet sometimes the children of wrath , Chap. 2.3 . ) So on the contrary , our Justification must be some declared , promulged act , or sentence of God , which may stand good in Law , for the discharge of the sinner against condemnation . ] We say that condemnation ( being taken , not for the Will of God to punish , or to inflict upon a person , the desert of his sin , but for the thing willed , or for the curse it self ) it comes upon men by vertue of that Law , or Covenant which was made with the first Adam . So our Justification ( being taken , not for the Internal Act of Gods will , not to punish , but for the benefit willed to us by that Internal Act , to wit , Our actual discharge from the Law ) descends to us , by vertue of that Law or Covenant , which was made with the second Adam : He performing the terms of agreement between the Father , and himself , made the Law of Condemnation , to be of no force against us , Gal. 3.13 . & 4.5 . Which New Covenant , and not the Conditional Promise ( as Mr. W. would have it ) is called The Law of Faith , Rom. 3.27 . And the Law of Righteousness , Ch. 9.31 . It is called a Law , because it is the fixed and unalterable Sanction of the Great God ; or else by way of Antithesis , or opposition to the Covenant of Works : The Law of Righteousness , it being the onely means whereby men do attain to Righteousness , and are justified in the sight of God ; and the Law of Faith , because it strips men of their own righteousness * , to cloath them with Christs , and thereby takes from men all occasion of boasting in themselves ; whereas , if men did attain to Righteousness by vertue of this Conditional Promise , He that believes , shall be saved ; they would have as much cause of boasting in themselves , as if they had performed the Law of Works . That saying of his , with which he closeth this Argument , is wide from truth , That every man is then condemned , or stands condemned in foro Dei , when the Law condemns him ; for then all men living are condemned , seeing the Law condemns , or curseth every one that sins ; and there is none that lives without sin . Either he must say , Believers do not sin , and then Saint John will give him the lie , 1 Joh. 1.8 . or else , That Believers are not justified ; which is contrary to the Scripture last cited by himself , Joh 5.24 . with a thousand more . In what sence the Elect Ephesians were called Children of wrath , will more fitly be explained in the next Chapter . § . 4. In the mean time we will adde a few Reasons against the main support of this Argument , That Justification is the discharge of a sinner , by a declared , published act ; to wit , by that Signal , Conditional Promise , He that believes shall be saved . Which , when a man hath performed the condition , he may plead for his discharge . Against this Notion , I shall offer to the Readers serious consideration , these following Arguments . First , If Justification be not by works , then it is not by this or any other Conditional Promise , which is a declared discharge onely to him that performs the condition , i. e. That worketh : But Justification is not by works * , which we have wrought , but an act of the freest grace and bounty , Col. 2.13 . where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a , which the Apostle useth to express the forgiveness of sin , ascribes it solely to the Grace of God , without Works or Conditions performed by us . § . 5. Secondly , If Justification be by that Signal Promise ( He that believes , shall be saved , ) then none were justified before that gracious sentence was published , which was not till our Saviours Ministery in the flesh ; nor was there any sentence of Divine Revelation like it , which the people of God could plead for their discharge from the Law , from the fall of Adam ; until the publication of that subservient Covenant in Mount Sinai ( which is the tenor of the Law of Works ) the Lord never made any Conditional Promise , which they could plead for their discharge , and absolution from sin ; the promises to Adam , Noah , Abraham , were not conditional , but absolute . Now , if there were no Justification , till God had made some conditional promise , which men upon performing the condition , might plead as their legal discharge , I marvel into what Limbus ▪ Mr. W. will thrust the Fathers of the Old Testament : For they that were not justified , were not saved . But the Scripture gives us more hope , shewing that they were saved by the same grace , as we are , Acts 15.11 . God accepting them as righteous in Jesus Christ ; who in respect of the vertue and efficacy of his death , is called The Lamb slain from the foundations of the world , Revel . 13.8 . For though this rich Grace were not revealed to them so clearly , as unto us , Eph. 3.5 . 1 Pet. 1.12 . Yet the Effects and Benefits thereof descended upon them unto Justification of life , no less then to the Faithful in the New Testament . The Argument in short is this . If the Fathers of the Old Testament were justified , who yet had not any such declared discharge ; then Justification is not by a declared discharge ; but the Fathers of the Old Testament were justified , &c. Ergo. § . 6. Thirdly , If Justification be onely by a declared discharge , then Elect Infants insensible of this Declaration , and unable to plead their discharge from any such promise , have no Justification , I hope Mr. W. is not such a durus pater infantum , as to exclude all those from Justification that die in their infancy , which he must necessarily do , if he makes Justification to consist in that which they are utterly uncapable of . § . 7. Fourthly , The making Justification a declared discharge , detracts from the Majesty and Soveraignty of God : For as much as it ascribes to him but the office of a Notary , or subordinate Minister , ( whose work it is to declare and publish the sentence of the Court ) rather then of a Judge or Supream Magistrate , whose Will is a Law. And by this means Justification shall be opposed , not to condemnation , but to concealing or keeping secret . § . 8. Fifthly , If Justification were by a Conditional Promise , as a declared discharge , then it would not be Gods act , but our own ; God should not be our Justifier , but we must be said to justifie our selves ; For a Conditional Promise doth not declare one man justified more then another , but the performance of the condition : So that a man should be more beholding to himself , then to God , for his Justification . § . 9. Sixthly , We may argue a pari : Forgiveness amongst men is not necessarily by a declared discharge , Ergo , Gods is not ; for there is the same reason for both ; and therefore we are bid to forgive one another , as God for Christs sake hath forgiven us , Eph. 4. ult . i. e. heartily , or from the heart , as the Apostle elsewhere explains it , Col. 3.17 . Not in word , or in tongue , but in deed , and in true affection . Mans forgiveness is principally an act of the Heart and Minde : A man forgives an injury , when he layes aside all thoughts of revenge , and really intends his welfare that did the same ; his heart is as much towards him , as if he had not done it : And therefore Gods forgiving of a sinner , is not necessarily a declared absolution . God may justifie or acquit a person , though he doth not declare his reconciliation with him . § . 10. Mr. Woodbridge foresaw the force of this Reason , and therefore hath wisely laid in this Exception against it . Indeed to our private forgiveness one of another , being meerly an act of Charity , there is no more required , then a resolution within our selves to lay aside our thoughts of revenge , &c. But the forgiveness of a Magistrate , being an act of Authority , must be by some formal act of Oblivion , &c. A Vote in the house is no Legal security to a Delinquent ; so then , Gods forgiveness being an act of Authority , must neither be an hidden , secret purpose in his own heart , &c. but a formal promulged act . Answ. 1. I see no reason why God should not have as much power to forgive , without a promulged act , as man. It was a saying heretofore , Papa nunquàm sibi ligat manus ; they that have supream and absolute power , love not to have their hands tyed . I wonder therefore , that Mr. W. should be so bold as to limit God , and to prescribe in what way and manner he must forgive sinners ; I am sure , the Reason which he gives , is of little force ; for Gods forgiveness is no less an act of Charity , then mans ; as these Scriptures , Rom 5.8 . Eph. 2.4 . with many others do sufficiently shew . And though God in the act of forgiveness , may be looked upon as a Judge , yet is he such a Judge , as proceeds by no other Law then his own Will. And therefore ( 2 ) we say , That though the forgiveness of Magistrates be by some published act of Oblivion , yet it doth not follow , That God must proceed in the same manner ; because the promulgation of an act of Grace , is for the direction and limitation of Judges , and Ministers of State , that they do not execute the sentence of the Law. Now in the Justification of a sinner , God hath no need of such an act , because he is the sole Judge and Justifier himself ; and therefore the purpose of his Will secures the person sufficiently though his security be not declared , and makes the Law of condemnation ( which depends wholly on the Will of God ) to be of no force , in regard of the real execution of it , whether he do plead it , or no ; as in Infants , and doubting Christians , whose hearts do condemn them ; some of whom Mr. W. acknowledgeth to be justified , Pag. 3. & 15. A Judge that hath the Legislative power in his own brest , needs no published Edict to absolve an Offender . Now God is such a Judge , as doth not receive , but gives Laws unto all . ( 3 ) The publishing of acts of Grace , is for the comfort of the Offender , rather then for any need that the Supream Magistrate hath thereof , as to the compleating of his act ; as for instance , the Act of Oblivion was a real Pardon , when it passed the house ; for though Delinquents had no knowledge of their immunity from the penalties which they had incurred , before it was published in Print , yet the Vote or Sanction of the House did secure them from danger , and invalidate the Statutes that were in force against them ; otherwise Delinquents would be more beholding to the Printer that published that act , then to the Parliament that made it : So the publication of the New Covenant was for the comfort of Gods Elect , and not for their security , in foro Dei. CHAP. XI . Wherein Mr. Woodbridges Second Argument against Justification before Faith , taken from our state by nature , is answered . HIs Second Argument seems to be most weighty , which if it be put into a just ballance , will likewise be found guilty of a minùs habens . The Argument runs thus , [ They that are under condemnation , cannot at the same time be justified ; but all the world is under condemnation before Faith. Ergo , None of the world are justified before Faith. ] Here I shall ( 1 ) enter a Caveat against the Major , which notwithstanding his confident Assertion [ that it must needs be true ] doth not appear so unto me , unless it be limited with this Proviso , That these seeming contraries do refer ad idem , I mean , to the same Court and Judicatory ; their I shall grant , That he who is under condemnation is not justified ; otherwise we know , it often falls out , that he that is condemned , and hath a Judgement upon Record against him in one Court , may be justified and absolved in another ; he that is cast at the Common Law , may be quitted in a Court of Equity . Now the Law and the Gospel are , as it were , two several Courts and Judicatories ; they that are condemned in the one , may be justified in the other ; they that are sinners in the first Adam , may be looked upon as just and righteous in the second : There is nothing more ordinary , then for Christians , at the same time , to consider themselves under this twofold relation , to wit , Their state by Nature , and their state by Grace . In reference to the former it was , that Paul cryed out , O wretched man that I am ! and yet in the same breath , he breaks forth into thankful Expressions for his escape and deliverance a . I doubt not but Mr. W. hath heard many Ministers in their Confessions , adjudge themselves sinful and wretched Creatures , and yet at the same time plead their Righteousness and Adoption ; though their translation from one estate to the other , was not in that very instant : The Law condemns all men living , for that all have sinned . The Law doth not consider men as Elect , or Reprobates , or as Believers or unbelievers , but as righteous or sinners : Believers have no more advantage by the Law , then unbelievers ; the Law will not cease to threaten and condemn them , as long as they live : It is true , Believers can plead their discharge , which others may have , though they know it not . § . 2. But if Mr. W. do speak of an absolute condemnation , or of such as are condemned by the first Covenant , and have no benefit at all by the second ; we shall then let go the Major , and arrest his Minor Proposition [ But all the world are under condemnation before Faith. ] For God doth not condemn his Elect Children , for whom Christ hath died ; the Holy Ghost witnesseth that Gods will , to wit , of good pleasure , was , That none of them should perish , or be condemned ; and if the Judge will quit them , who else shall condemn them * ? To whomsoever God doth will Life and Salvation , ( his Will being absolute and immutable ) they are not lyable to condemnation . § . 3. The Scriptures brought by him to prove his Minor , are forced to go beyond the intention of the Holy Ghost , as 1 Joh. 3.18 . He that believeth not , is condemned already . He that believeth not , is as much , as he that never believeth , or he that believeth not at any time , as Chap. 8.24 . If ye believe not ( i. e. not at all ) ye shall die in your sins . The scope b of our Saviour was to obviate those suspitions and jealousies which are lurking in the hearts of men , as if God in sending his Son , intended not their good , but onely laid a design and ambushment for their further condemnation . It is no such matter ( sayes our Saviour ) God sent not his Son to condemn the world , Vers. 17. It is an evident sign , that God had no such end in publishing the Gospel , For he that believes , is not condemned ; he knows that he is passed from death to life ; and he that believes not , i. e. that finally rejects the Grace which is here offered , was condemned long before ; viz. by the sentence of the Law , and by the just judgement of God , proceeding against them , according to the tenor of the first Covenant : So that God need not go about to entangle men , who were before fast bound in the shackles of sin and misery ; the Law condemned them sufficiently , though their contempt of the Gospel will aggravate their condemnation . Our Saviour had no intent at all to shew the state of the Elect , before believing ; but the certain , and inevitable misery of them that believe not ; by reason of the sentence of the Law which had passed upon them . § . 4. ( 2 ) His next Allegation is as impertinent as this , Verse 36. of the same Chapter , He that believeth not , the wrath of God abideth on him . It is evident , that our Saviour speaks there of a final unbeliever , and not of an Elect person before believing ; the phrase of the abiding * of Gods wrath , is applicable to none , but unto Reprobates , who do perish for ever : And to say that the place hints , there is a wrath of God which is done away by believing , is but an attempt , to suborn the Spirit , to serve our turn . § . 5. ( 3 ) That which seemes to speak most fully to his cause , is Ephes. 2.3 . where the Apostle tells the Ephesians ( whom God had chosen to Eternal life , Chap. 1.4 . ) That they were by nature the children of wrath ; even as others . To which I answer , ( 1 ) That the Text doth not say , that God did condemn them , or that they were under Condemnation , before Conversion . ( 2 ) The Emphasis of this Text ( I conceive ) lies in this clause [ by nature . ] So then the Apostles meaning is , That by nature , or in reference to their state in the first Adam , from whom by natural propagation they descended , They were children of wrath , they could expect nothing but wrath and fiery indignation from God : Yet this hindered not , but that by Grace , they might be the Children of his Love ; for so all the Elect are , whilest they are in their blood and pollution , Ezek. 16.4 , 8. The Lord calls them his Sons and Children before Conversion , Isai. 43.6 . & 53.11 . & 8.18 . Heb. 2.9 . For it is not any Inherent qualification , but the good pleasure of God , that makes them his Children , Ephes. 1.5 . Rom. 8.29 . John 17.6 . Believers considered in themselves , and as they come from the loyns of Adam , are sinful and cursed Creatures , as vile and wretched as the Devil himself , though in Christ they behold themselves made righteous and blessed . It is granted , That Elect Infants have the Righteousness of Christ imputed to them , though they know it not ; and I see no reason that can be given , why it should not be imputed to the rest of the Elect before Conversion . § . 6. Although the Elect are freed from wrath and condemnation ; yet in some sence , they may be said to be under it , in regard that the Law doth terrifie and affright their consciences , Rom. 4.15 . In which respect , it is called A ministration of wrath , and of death , 2 Cor. 3.7 , 9. The wrath of God hath a threefold acception in the Scripture c . 1. It signifies the most just , and immutable Will of God to deal with a person or persons according to the tenor of the Law , and to inflict upon them the punishment which their sins shall deserve : And in this sence , none but Reprobates are under wrath ; who for this cause are said to be hated of God. ( 2 ) It notes the threatnings and comminations of the Law , Rom. 1.18 . Psal. 6.1 . Hos. 11.9 . Jonas 3.9 ▪ &c. ( 3 ) It notes the execution of those threatnings , or the punishments threatned , Ephes. 5.6 . Luke 21.23 . Matth. 3.7 . Now in the first and third sence , the Elect never were , nor shall be , under wrath ; God never intended to deal with them according to the tenor of the Law ; nor doth he inflict upon them the least evil , upon that account , Christ having freed and delivered them from the Curse : But as wrath is taken in the second sense , for the comminations and threatnings of the Law , so they are under wrath , till they are able to plead their discharge and release , by the Gospel . The threatnings of the Law , do seize upon and arrest their Consciences , no less then others ; and therefore the Law is compared to a rigid School-Master * , which never ceaseth to whip and lash them , until they flye unto Christ. For though he hath freed them from the Curse , yet the Lord sees it fit they should for a while be held under the Pedagogy and Ministration of the Law , that they may learn to prize the Redemption which they have by Christ , Gal. 3.22 . The Lord , when he published the Law in Sinai ( as the Apostle observes , Gal. 3.17 . ) Did not repent him of his promise , made Typically with Abraham and his Seed , but really with Christ , and the Elect in him : But ( sayes he ) the Law was added , because of transgression , i. e. To discover their sinfulness and misery by nature , and to render the Grace of the promise more desirable , Vers. 22. As the Saints in the Old Testament were Heirs of the Promise , had a real and actual Interest in all the Blessings of the New Covenant , whilest their Consciences were whipped and scourged by this merciless School-master ; so all the rest of the Elect are partakers of the same Grace of Life , though the Law doth terrifie and condemn them : The threatnings of the Law do not shew what is the state of a person towards God , or how God doth account of him ; but what he is by nature , and what he hath deserved , should be inflicted upon him ; which a man cannot chuse but expect , and fear , till his Conscience be secured by better promises : So that I shall not be afraid to say , That the Consciences of the Elect before Faith , are under wrath , and not their Persons ; and though their Consciences do condemn them , yet God doth not . But against this Mr. W. hath sundry Exceptions . § . 7. The condemnation they are under , is the condemnation exception 1 of the Law ; which pronounceth all men guilty , not onely in their own conscience , but before God , Rom. 3.19 . Answ. That the voice or sentence of the Law , shews not who are condemned of God , but who are guilty and damnable in themselves , if God should deal with them by the Law , which is the scope of the Apostle , Rom. 3.19 , 20. That all the world might become guilty before God. So indeed are all men considered according to what is due by the Law , Psal. 143.2 . But the Elect as considered in the Grace , and forgiveness of God , and the perfect satisfaction of Jesus Christ , are discharged from this rigorous Court , their cause is judged at another Bar. § . 8. The condemnation of an unbelievers conscience , is exception 2 either true or false ; if true , then it is according to the judgement of God , and speaks as the thing is , and so God condemns as well as the conscience , &c. Answ. The testimony of an unbelievers conscience 〈◊〉 true , so far as it agrees with the written word ; if it witnesseth to a man any thing , which is neither in the word , nor necessarily deduced from it ; the testimony is false and sinful . For understanding whereof , we must know , that there is a threefold act of conscience about sin ; the first , When it witnesseth to us concerning the desert of sin ; the second , When it witnesseth to us concerning the act of sin , or the sins which we have done : the third is , When it witnesseth to us concerning our final state and condition before God. Now if Conscience doth bear witness to a man , concerning what he hath done , and what is his desert in so doing , it doth but its duty , Rom. 1.34 . But if it tell a man , that for the sins which he hath done , he is a damned Creature , and must perish everlastingly ; such a Conscience is both penally and sinfully evil . The Conscience of an unbeliever accuseth truly , when it convinceth him of sin ; that Death eternal is the wages of it ; and that by the Law he can expect no other : But if it proceeds to tell a man , that his case is desperate , and without hope , it pronounceth a false sentence . For though he be a Reprobate , and consequently the sentence is true in it self , yet it is a false testimony in him , for as much as conscience witnesseth that , which it cannot certainly know ; how much more is it a false testimony , when the Conscience of an Elect person doth make such a conclusion against himself , That God hath absolutely condemned him to Hell torments , it is false in it self , and false in him : If it were a true sentence , it were then impossible he should be saved ; For condemnation ( as Mr. W. confesseth a little after ) is opposed to Salvation ; and the Law saith not Now cursed , but cursed for ever , Matth. 25.41 . And therefore , I say , If the Conscience of any sinner , either Elect or Reprobate , shall in this life , pass such an absolute and peremptory sentence against himself , that the curse of the Law shall be inflicted upon him , he sins both against the Law , and the Gospel . ( 1 ) Against the Law , by applying the Ministery thereof to a wrong end , and not as God hath intended it ; for the Law was not given ex primaria intentione , to condemn men d , but to further and advance the Ministery of the Gospel ; that men seeing what they are by nature , and what they have deserved , might flee for refuge unto Jesus Christ. Now when men , hearing the Curse of the Law , conclude , that surely this must be their portion , and that it is never the neerer for them , that the Son of God hath shed his Blood for sinners , they sin against the Law ; in regard the end of the Law is to cause them to flee unto Christ ; so that by making the sentence of the Law absolute , they quite cross the design and intention of God in giving the Law. ( 2 ) They deny the very tenor and substance of the Gospel , which is , That in Christ there is life eternal for sinners ; and for ought that they can know to the contrary ▪ for them , as well as for others . § . 9. Though we say , That the sentence of condemnation , which men pass upon themselves in this life , is false and erroneous , yet are we innocent of those ugly consequences which Mr. W. would thrust upon us , Of blinding mens eyes , and hardening their hearts , and searing up their consciences , &c. Which are more likely to follow upon an indiscreet application of the Law , and mens making the voice thereof the definitive sentence of God , upon all Transgressors ; which is the ready way to make men quite desperate , and to harden their hearts in unbelief . We hold it necessary ▪ That the Law should be preached to unbelievers in it● strictness , rigor , and inexorable severity ; that they may see there is no hope for them at all , by the works of the Law ; yet we would have it preached as an Appendant to the Gospel , not to drive men to despair , but to believe , and to flee to that Sanctuary which is opened in the Gospel ; whereas if it be published alone , and as an absolute sentence , it is a bar to Faith : For if God doth condemn men , who shall justifie them ? Christs merits will not save them , whom God doth condemn ; witness Reprobate Men and Angels , Unto whom there remaineth no sacrifice at all for sin . § . 10. His third Exception is , That the condemnation with exception 3 which the unbeliever is condemned , is expressed John 3.36 . by the abiding of Gods wrath upon him . Therefore we say , no Elect unbeliever is condemned of God , because the wrath of God doth not abide upon him . The condemnation wherewith the unbeliever , i. e. The final unbeliever is condemned , is indeed the abiding of Gods wrath , that is , he shall die everlastingly , for it is opposed to everlasting life ; but what is this to the Elect , who are not final unbelievers ? § . 11. His fourth and last is , That the condemnation of unbelievers exception 4 is opposed to Salvation , John 3.17 . And surely the condemnation that is opposed to Salvation , is more then the condemnation of a mans own conscience , &c. I answer , 1. That the condemnation opposed to Salvation , is damnation ; and then by Mr. Woodbridges Argument , the Elect , because they are sometimes unbelievers , must all be damned . But 2. this rather shews ( as I said before , ) that , by him that believeth not , is meant , he that believeth not at all . CHAP. XII . Wherein Mr. Woodbridges third , fourth , and fifth Arguments are answered . HIs third Argument is drawn from the several comparisons by which Justification by Faith is illustrated . Sometimes it is compared to the Israelites , looking up to the Brazen Serpent for healing , Joh. 3.14 . Numb . 21 8. As then , they were not first healed , and then looked up to see what healed them , but they did first look upon the Serpent , and then they were healed . Even so it is the Will of God , that whosoever seeth , and believeth the Son , shall be justified , John 6.40 . Sometimes Faith is compared to eating , and Justification to the nourishment which we receive by our meat , &c. To which I answer , 1. That comparisons prove nothing , unless they are framed by the Holy Ghost for the thing in question . Now I utterly deny that it was the intent of the Holy Ghost , in either of these comparisons , to shew in what order , or method we are justified in the sight of God. 2. The stinging of the fiery Serpents did plainly shadow forth the effects of the Law in Conscience . The Law by revealing the wrath of God , against all unrighteousness a , stings and wounds mens consciences b ; for which cause it is called , a fiery Law , Deut. 33.2 . To wit , from its effects , because it doth , as it were , kindle a fire in mens bones ; they have no rest in their souls , until these wounds are healed c . Now as the Israelites when they were stung by those fiery Serpents , found no ease , till they looked up unto the Brazen Serpent : So the soul that is smitten and wounded by the Ministery of the Law , will never finde rest , till it looks unto him , in whose wounds and stripes is the healing of sinners d . 3. This very comparison doth make against him ; as the Israelites were alive , when they looked upon the Brazen Serpent , or else they could not have seen it : So they that ●●ok upon Jesus Christ , i. e. Believe in him , are spiritually alive , or else they could not put forth such a vital act . It is said indeed , Numb . 21.9 . that when any man that was bitten , beheld the Serpent of Brass , he lived , i. e. He was healed , or had ease from his anguish ; so they that by Faith look up unto the Antitype , they finde ease and rest for their wearied souls ; they do then live , i. e. they have the comfort and enjoyment of that life , which before they had in Christ. A man is said to live , when he lives comfortably and happily e . § . 2. 4. Mr. W. to make the comparison suit , hath falsified the Text , Joh. 6 40. The words are , It is the Will of God that every one that seeth the Son , and believeth on him , may have everlasting life ; it is not ( may be justified ) as he corrupts it . ( 5 ) Whereas he sayes , Faith is compared to eating , and Justification to nourishment , Joh. 6.51 . It is a mistake like the former , for it is Christ himself , who throughout that Chapter is compared to bread and food ; whom by Faith we receive for our refreshment ; consolation , and spiritual nourishment . § . 4. His fourth Argument is drawn from the perpetual opposition between Faith and Works ; from whence he reasons thus . What place and order works had to Justification in the Covenant of Works , the same place and order Faith hath to our Justification in the Covenant of Grace : But Works were to go before our Justification in the Covenant of Works . Ergo , Faith is to go before our Justification in the Covenant of Grace . I answer , That his Major is extreamly gross ; I dare say , a more unsound Assertion cannot be picked out of the Writings , either of the Papists or Arminians , then this is . That Faith ( taking it as he doth in a proper sence ) hath the same place in the Covenant of Grace , as works have in the Covenant of Works . That I have not charged him too high , will appear to any one that shall consider these few particulars . First , Works in the first Covenant , are meritorious of Eternal life ; he that doth the works required in the Law , may in strictness of Justice , claim the promise as a due debt , Rom. 4.4 . Was ever any Protestant heard to say , That Faith and Faithful actions ( which , as hath been shewn men of his notion do include in Faith , ) do merit Eternal life ? Secondly ; Works in the first Covenant , are the matter of our Justification ; he that doth them , is thereby constituted just and righteous in the sight of God. Righteousness consists in a conformity to the Law , so that whosoever keeps the Law , must needs be righteous : But now Faith is not the matter of our Righteousness , God doth not account men righteous , for their Faith ; I confess , he hath Bellarmine and Arminius on his side , who say , that ipsa fides , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in justitiam f , but the Apostle hath taught us other Doctrine , Rom. 5.19 . That by the obedience of one ( i. e. of Christ ) many are made righteous . And 2 Cor. 5.21 . That we are made the Righteousness of God in him . Thirdly , If Faith hath the same place in the second Covenant , as Works in the first , then must God account Faith to be perfect Righteousness , which is contrary to his Truth and Justice : To say that Faith is perfect Righteousness by the second Covenant , though not by the first , is but petitio principii ; Legal and Evangelical Righteousness , being one and the same , as to the matter of Righteousness , though they are inherent in divers subjects . The first Covenant requires a Righteousness in us , the second gives and accepts a Righteousness which is anothers . Fourthly , If Faith hath the same place in the second Covenant , as Works had in the first , then were the second Covenant , a Covenant of Works , seeing Faith is a work , and a work of ours : So that by this means the two Covenants should be confounded , nor would the latter be any whit more of Grace , then the former . Fifthly , This Assertion makes Faith to be not of Grace , because not from the Covenant of Grace , seeing the Covenant it self depends upon it . How contrary this Doctrine is to the sense of our Protestant Divines , hath in part been shewed before g , who till this last Age have taught , that these two Propositions [ A man is justified by Works ] and [ A man is justified by Faith ] do carry meanings utterly opposite to one another h . The one is proper and formal , the other is metonymical and relative . In this Proposition [ A man is justified by Works ] we are to take all in a plain and literal sence , That God doth account him that hath kept the Law , exactly in all points , a righteous person , and consequently worthy of Eternal life ; but now that other Proposition [ A man is justified by Faith ] we must understand it Relatively thus ; That a sinner is justified in the sight of God , from all sin and punishment by Faith , i. e. By the Obedience and Righteousness of Jesus Christ , which we receive and apply unto our selves by true Faith. § . 4. Let us now hear what Mr. W. hath to say for the defence of his Major , which treads Antipodes to the current of all out Protestant Writers . If ( saith he ) the Minor be granted , the Major must be out of Question . I must confess , if confidence did prove , here were proof enough . That which he addes , hath as little weight , as ( 1 ) Why should not , Believe in the Lord Jesus , and thou shalt be saved , ( which is the tenor of the New Covenant , Rom. 10.6 , 9. ) plead as strongly for the antecedency of Faith to Iustification in this Covenant , as , do this and live , doth evince , that works were necessary antecedents of Justification in the Old Covenant ? Answ. Here he takes for that granted , which will certainly be denied , scil . That , believe in the Lord Jesus , and thou shalt be saved , is the tenor of the New Covenant ; for ( 1 ) it is no where called so , ( 2 ) where the New Covenant is recited , as Jer. 31. Heb. 8. it runs quite in another strain , it doth not promise Salvation upon condition of Faith , but Faith and Salvation , and all other Blessings , present and future . That Text Rom. 10.6 , 9. is not the tenor of the New Covenant , for that requires Confession as well as Faith , and then the Justification of the New Covenant should be called Justification by Confession , as well as by Faith. The Apostle there describes the persons that shall be saved , they are such as do believe and profess the truth : His scope ( as our Divines i have noted ) is to resolve that grand and important Question , How a man may know that he shall be saved ? You need not ( sayes he ) to ascend into Heaven , or descend into H●ll , &c. to fetch Christ himself to tell you by immediate Revelation , whether you shall be justified and saved ; we have neerer and more certain evidences ; He that believes with the heart , &c. In this Scripture he gives us two marks or characters of a true Christian ; one Internal , known onely to the Christian himself , Believing with the heart ; the other External , or visible to men , Confession with the mouth : But of this we shall have occasion to speak more anon . § . 5. ( 2 ) He urgeth , That Faith and Works have the like order to Justification , in their respective Covenants , or else Justification by Faith , and Justification by Works , were not opposed , as they constantly are in the Apostles Writings , &c. We grant , that there is a true and formal opposition between Faith and Works : The Affirmative , which the Jews pleaded for [ That a man is justified by Works ; ] and the Negative , which the Apostle contended for , [ That a man is not justified by Works ] but by Faith , are as opposite as East and West , and as impossible to be reconciled , as light and darkness : But then Faith must be taken Objectively , and not Properly ; for that which is formally opposed to Works , is not the act , but the object of Faith , to wit , the Righteousness of Christ , which we apprehend and enjoy by Faith , for if by Faith , he had meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing . there were no opposition at all between Faith and Works , and the establishing of Justification by Faith , will in no wise destroy Justification by Works ; and consequently ( to use Mr. Woodbridges Expressions ) there would be nothing but falshoods and equivocations in all the Apostles Disputations , against Justification by Works : How easily might the Jews , and the Apostle , I will adde the Papists and Protestants , be reconciled ? They say we must be justified by Works , and these say we must be justified by Faith , which is a work of ours , and such as includes all other works of new Obedience ; an easie distinction will salve the matter . We are not justified by Works , as they are conditions of the first Covenant , but we are justified by Works , as they are conditions of the second Covenant . We are not justified by Works , as they are our Legal Righteousness , but we are justified by Works , as they are our Evangelical Righteousness . Was it beseeming the gravity of so great an Apostle , to raise so sharp a contest about a trifle , as the denomination of Works from the first and second Covenant , when as the Works are the very same , in respect , both of the matter and subject ? Would not all men have censured his Writings to be but strifes of words ? § . 6. His fift Objection is raised from 1 Cor. 6.11 . Such were some of you , but you are washed , but you are justified in the Name of the Lord Jesus . Where ( sayes he ) there is an evident opposition between the time past , and present , in respect of their Justification . And thence he argues , Now you are justified , Ergo , not before , or befor● you were unjustified . To which I answer , ( 1 ) That the words do not countenance this inference : He sayes indeed , that in times past they were unsanctified , they had been Fornicators Idolaters , &c. i. e. As vile and wicked as the worst of men , for which sins they deserved to be shut out of the Kingdom of God , no less then they that are damned : He doth not say , that they were unjustified before Conversion ; they were reclaimed or cleansed from those sins , by the Preaching of the Gospel , but they were justified from those sins , in , or by the name , i. e. The Merit and Righteousness of Jesus Christ , which was imputed to them by God , whilest they lived in unbelief . But ( 2 ) if any man will strain this consequence from the words , You are justified , Ergo , You were not , whilest you lived in these sins ; I shall then own the answer , which he rejects with so much scorn and contempt , That they were not justified before Conversion , either in foro Conscientiae , or in foro Ecclesiastico ; not doubting , but that I shall sufficiently clear it from his Exceptions . § . 7. The first of which is , Why might they not be said to be exception 1 sanctified before Conversion , as well as justified . I answer , that there is not the same reason for a mans Sanctification before Faith and Conversion , as there is for his Justification . For ( 1 ) to say , That an unconverted person is sanctified , is , contradictio in adjecto ; but it is no contradiction to 〈◊〉 , That an ungodly or unconverted person is justified , which is the expression of the Holy Ghost , Rom. 4.5 . Sanctification consists in our Conversion , or turning unto God ; but our Justification , in Gods accounting unto us the Righteousness and satisfaction of his Son ; the one is a work or act of God done without us , 2 Cor. 5.19 . but the other is the operation of God within us . God cannot sanctifie us without holiness , because he cannot do contradictions ; but God may justifie us , if he please , without Faith and Inherent holiness , because that , ex natura rei is no contradiction . Our Sanctification flows from Faith , as the principle and motive of it , 1 John 3.3 . & 4.19 . Gal. 5.6 . But now our Justification hath not that dependence upon Faith , seeing that is Gods act , and not ours ; though we are said to be sanctified by Faith , yet not in that sense , that we are said to be justified by Faith. Faith is Active in the one , but Passive in the other ; it is onely the Hand or Instrument that receives our Justification , it is the principle or efficient which operates and produceth our Sanctification . ( 2 ) Though Justification be sometimes taken for the declared sentence of Absolution in the Court of Conscience ; yet it follows not , that Sanctification should be so understood ; because the sentence of Justification is terminated in Conscience : But Sanctification is diffused throughout the whole man , 1 Thes. 5.23 . Sanctification is not our knowing that we are sanctified , but the conformity of our faculties , and their operations to the rule of holiness : So that his Assertion , that [ Nothing can be alledged for Justification before believing , which will not hold as strongly for Sanctification before believing ] hath nothing but confidence to support it . exception 2 § . 8. His next Exception is , That the Justification they now had , was that which gave them right and title to the Kingdom of God , which right and title they had not before they believed , &c. For if they had this right before they believed , then whether they believed , or no , all was one , as to the certainty of their Salvation ; and they might have gone to Heaven , though they had lived and died without Faith. To which I answer , 1. That these Elect Corinthians had no more right to Salvation after their believing , then they had before : For their right to Salvation was grounded onely upon the purpose of God , and the purchase of Jesus Christ. Salvation is a 〈◊〉 freely bestowed upon us , and not a debt , or wages that becomes due to us upon the performance of conditions . 2. It will not follow from hence , That then they might have gone to Heaven without Faith ; seeing Christ hath purchased Faith for his people , no less then glory , 2 Pet. 1.1 . And God hath certainly appointed , that all that live to years of discretion , whom in his secret Justification he hath adjudged to life , shall have this evidence of Faith , Acts 13.48 . & 2.47 . exception 3 § . 9. But ( sayes Mr. W. ) this evidence is of such necessity , as that if they have it not , they shall loose that life to which they are adjudged , or no : If not , then whether they believe , or do not believe , they shall be saved ; if it be , then there is no absolute Justification before Faith , and Justification , must be conditional . Ans. 1. By this Argument , not onely Faith , but all other works of Sanctification , and perseverance in them , must be the conditions of our Justification ; and consequently , we may be said to be justified and saved by them . The Scriptures speak the same things of works , as it doth of Faith , Mark 16.16 . Prov. 28.18 . 1 Tim. 4.16 . Matth. 24.13 . Now let him consult with our Protestant Divines , whether this be a good Argument , No man is saved , or glorified without works , Ergo , Men are saved by works ? 2. This reason makes as much against absolute Election before Faith , as against absolute Justification : He may argue as well , Faith is of such necessity , that they , that have it not , shall loose the life , to which they are elected , or not : If not , then whether the Elect believe , or not , they shall be saved ; if it be , then there is no absolute Election before Faith , and Election must be conditional , contrary to many Scriptures , 2 Tim. 2.19 . Rom. 9.11 . Mark 13.22 . But 3. to the Argument , we say , That Election and Justification are absolute , because they depend upon no antecedent condition in the person elected and justified , not because they are absolute without the consequents that depend upon them , so that notwithstanding all that hitherto he hath brought , the Opinion he opposeth , will stand unshaken . We shall now proceed to the Anascheuastical part of his Discourse , and so weigh the strength of his Replies to those Arguments of ours , he is pleased to mention . CHAP. XIII . Wherein Mr. Woodbridges Answers to those Scriptures which hold forth [ An immediate actual reconciliation of sinners to God , upon the death of Christ , without the intervention of Faith ] are examined . THe Texts which he hath cited , as objected against him , are Matth. 3.17 . This is my beloved Son , in whom I am well pleased , viz. With sinners . And Rom. 5.10 . we were reconciled unto God by the death of his Son. Which places were not once mentioned in the Conference , that I had with him : The former I alledged in the Discourse which I had with Mr. Warren ( as hath been shewn before a ) to which I had added sundry others , had I not been inte●rupted by the unseasonable ( not to say , uncivil ) interposing of this Antagonist , who then cast in the Exceptions , which since he hath Printed , with some enlargements . exception 1 His first Exception against the force of that Scripture , is , That the wel-pleasedness of God , need not to be extended beyond the person of Christ , Who gave himself unto death an Offering and Sacrifice unto God , of a sweet smelling favor , Eph. 5.2 . Whereunto I answer , ( 1 ) That he opposeth his single opinion against the judgement of all the Interpreters that I have seen , without one grain of Reason to counter-ballance them , as if he were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , or as David , 2 Sam. 18.3 . worth a thousand , such as Calvin , Beza , Paraeus , &c. who do extend it unto all those , for whom Christ exhibited himself a Mediator . It was the opinion of Musculus , Testimonium hoc Patris caelitus terris illatum , declarationem habet voluntatis ejus erga genus humanum b , &c. That this testimony of the Father doth manifest the Will of God towards mankinde . God ( sayes Calvin c ) by this testimony which he gave to Christ , declares he is a Father unto us all . And a little after , Saint Paul doth best interpret this Text , Eph. 1.6 . where he sayes , God hath made us accepted in Jesus Christ. And again , In this clause [ in whom I am wel-pleased ] he gives us to understand , that his love is so great to Christ , that from him , it overflows upon us all . And Beza d more expresly , Significat enim Pater Christum , &c. The Father did hereby signifie , that Christ is he alone , whom when the Father beholds , he layes aside all his wrath and indignation , which we deserved ; and that he is the onely Mediator and Reconciler . Which ( sayes he ) will be better understood by comparing this Text with Exod. 28.38 . where we read , That Israel was made accepted to God by the High Priests appearing for them in the presence of God ; which High Priest was undeniably a type of Christ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) though in the use of Sacred , and other Authors , it hath the signification of the Present tense ; yet here it may as fitly be rendered by the time perfectly past . Ut declaret Pater se jam esse in filio hominibus reconciliatum : That the Father might declare that he is already reconciled to men in his own Son ; he plainly alludes to Isai. 42.1 . Sensus est , &c. ( saith Pareus e ) The meaning of the place is , That this is my Son , for whose sake and merit , I do lay aside all my displeasure against mankinde , and do receive them into favor . This voice doth comprise the whole mystery of our Reconciliation with God , by , and for the sake of Christ. To these we might adde the suffrage of one of our own Countreymen f . This voice was uttered in respect of us , because of old God was angry with us for our sins , but now he is reconciled to us by Christ. And honest Ferus g ( who was more a Protestant in the Doctrine of Justification , then many of ours , ) Haec verba nedum Christo dicuntur , sed & nobis , &c. These words were not onely spoken unto Christ , but unto us . Let him that hath leisure look over more h . § . 2. ( 2 ) It is against the scope of the words to limit them to the person of Christ , they being a solemn declaration of Christs investiture in the glorious office of a Mediator ; in which respect he is said to be a Son given , and born to us , Isa. 9. And therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God to men , was at his birth proclaimed by the holy Angels , Luke 2. All that grace or favor which at any time was manifested to Christ , as a Mediator , was for their sakes whom he represented , and to whom the benefits of his Mediatorship were intended . See John 12.30 . That Text Eph. 5.2 . which Mr. W. alledgeth for confining of this voice to the person of Christ , proves nothing less , where the Apostle shews the effect of Christs sacrifice towards us , thus , as when Noah offered up his burnt-offerings to God , The Lord smelled a sweet savor , &c. Gen. 8.21 . So when Christ offered up himself a sacrifice of atonement , the Lord smelled a savor of rest , and was fully satisfied for the sins of his people . ( 3 ) There is no reason can be given , why those words should be terminated to the person of Christ , seeing that God was never displeased with him , nor had our Saviour any doubt , or suspition of it ; and therefore it was altogether needless that God should declare his well-pleasedness to him in his own person . ( 4 ) The well-pleasedness of God is to be extended unto them , for whom Christ offered up his sacrifice ; but Christ did not offer up his sacrifice for himself , but onely for sinners . Ergo. § . 3. Well , haec non successit , alia aggrediamur via : his next Exception therefore is , That if we should extend it unto men , the exception 2 words prove no more , then that it is through Christ , that God is well pleased with men , whensoever it be that he is well pleased . So that in his sense I am well pleased , is as much as I will be well pleased with them , when they have performed the terms and conditions required on their part . A gloss which ( I dare say ) was never dreamed of by any Expositor before himself . Here ( 1 ) let the Reader observe how bold he makes with the Holy Ghost ; for when God tells us , he is well pleased , to say no , he is not , now , but he will hereafter , is not to interpret , but contradict the Scripture . ( 2 ) His gloss contradicts it self , for if our reconciliation with God , doth depend upon terms and conditions performed by us , then it is not through Christ alone , that God is well pleased with men , whensoever it is ; and Christ is at most but a partial cause of our reconciliation . § . 4. But to render his Paraphrase more probable , he hath cited divers other places , where ( as he pretends ) Verbs and Participles of the Present tense have the signification of the future , Though ( says he ) the Verb in this place be not the Present tense , but the first Aorist ; though it be the Aorist , what is that to the purpose , seeing ( as every School-boy knows ) the Aorists have the signification of the Preterperfect tense , and not of the Future ; and if that enunciation will hold in the Preterperfect tense ( as Beza grants ) then is it much more true in the Present tense . But to his Allegations I answer , ( 1 ) That in most of his instances , there is no necessity to feign a change of Tenses , as John 4.25 . Messiah cometh , i. e. The promise of the Messiah draws nigh to be fulfilled . So Chap. 5.25 . The hour is coming , and now is , &c. The dead did then hear the voice of the Son of man , both in his own , and in his Disciples Ministery . So 2 Cor. 3.16 . the Verbs are most properly rendred in the Present tense , When Israel shall , or doth turn unto the Lord , the vail is taken away ; for as Cameron notes their Conversion to God , doth not precede the taking away of the vail , but both are at the same time . Rom. 8.24 . By hope we are saved . The enunciation is true and emphatical in the Present tense ; for in many other places the Saints are said to be saved , and to have eternal life , whilest they are in the body , John 3.36 . & 5.24 . & 6.54 , 56. Col. 2.10 . Eph. 2.5 , 8. Tit. 3.5 . 1 John 5.11 , 12. They have here the beginnings , or first-fruits of that Salvation ; the complement and perfection whereof , they as yet do wait for ; they have now the joy and comfort of their Salvation , thorough Faith and Hope , because Hope looks upon the promises of God , not as doubtful but as sure and certain , Heb. 11.1 , 2. They are now sayed by Hope , or they shall never be saved by Hope , for Hope that is seen , is not Hope ; in the world to come they are saved by sight , and not by Faith or Hope : So that Text 1 Cor. 15.57 . is most properly rendered , Thanks be unto God that giveth , or hath given us the victory through Jesus Christ. For the Saints have already obtained victory over death , and the grave , in Christ their Head. Rom. 8.37 . In all things we are more then conquerors . And John 16.33 . Be of good cheer , I have overcome the world . So Heb. 10.35 . Your confidence hath a great recompence of reward , to wit , In the present effects which it did produce , as inward peace , joy , &c. according to that of the Psalmist , Psal. 19.11 . In keeping thy statutes , there is great reward . But ( 2 ) if I should grant , what he desires , that in all these places there were an Heterosis of Tenses , ( for I acknowledge this trope is frequent in Scripture ) yet this great flourish will amount to nothing , unless he had shewn by the circumstances of the Text , or the nature of the thing , that it must be so expounded here ; for if men had liberty to feign Enalloges of Numbers , Cases , and Tenses , at their pleasure , it were easie to elude the meaning of the plainest Texts . § . 5. ( 3 ) Those words , Heb. 11.6 . Without Faith it is impossible to please God , do not conclude what he would have them , to wit , That God is not wel-pleased with his Elect in Christ , before they do believe ; for the Apostle speaks there of mens works , and actions , and not of their persons . No man can please God without Faith , no not Believers themselves ; their Religious Services are not pleasing to God , unless they are done in Faith , for bonum est ex causa integra k , Now Faith is a principal ingredient in the Saints obedience ; for if it be not done in Faith , it is not done in love , Gal. 5 6. And consequently it is not fruit unto God , Rom 7.4 . Gods wel-pleasedness with his Elect , is the immediate effect of the death of Christ , for that which raised a partition wall between God and them , was the breach of the Law ; now when the Law was satisfied for their sins , this partition was broken down , his favor had as free a current , as if they had not sinned : And therefore the blotting out of our sin , and our reconciliation with God , is ascribed , solely , and immediately to the death of Christ , as in many other Scriptures , so particularly , Ephes. 1.6 , 7. & 2.13 , 14. Col. 1.20 , 21. & 2.13 , 14. 2 Cor. 5.19 . God was in Christ reconciling the world to himself ; he did not onely act towards it , as Mr. W. glossed those words in his Sermon , but ( saith the Text ) he did not impute their sins unto them ; for whom Christ died . The actual blotting out of sin ( sayes Mr. Perkins l ) doth inseparably depend upon satisfaction for sins , and satisfaction with God doth necessarily imply the very real and general abolishment of the guilt and punishment of sin . That which makes our persons acceptable to God , is the Righteousnes of Jesus Christ ; but now our actions are not pleasing , unless they are conformable to the rule , and all necessary circumstances do concur ; the cheif whereof , is Faith in the propitiation and atonement of Jesus Christ , whereby their defects and obliquities are done away m . § . 6. ( 4 ) Whereas he addes , That it was a poor answer which I gave to Mr. Good , [ That God was well pleased with his Elect , whilest unregenerate , though not with their unregeneracy . ] 1. As far as it concerns my self , I shall subscribe to his censure , I am poor , but he is rich , I am empty , but he is full n . But 2. he may be pleased to take notice , that a far richer man then himself , in all kinde of learning , both Humane and Divine , hath given the very same answer unto this question . Mr. Pemble o distinguisheth between Gods love to our persons , and Gods love to our qualities and actions : A distinction which ( sayes he ) parents are well skilled in , who put a difference between the vices , and persons of their children ; those they hate , these they love , even when for their vices they do chastise their persons . The case ( sayes he ) is the same between God and the Elect , his love to their persons , is from everlasting the same ; nor doth their sinfulness lessen it , nor their sanctity increase it , because God in loving their persons , never considered them otherwise , then as most perfectly holy , and unblameable in Jesus Christ , &c. It is a strange inference which he draws from my words , That because I said , God is well pleased with the persons of his Elect , whilest unregenerate , that afterwards he is well pleased with their unregeneracy also : He might as well impose this absurdity upon the Prophet , that because he saith , Ezek. 16.8 . Thy time ( to wit , of unregeneracy ) was the time of love . Surely not of their unregeneracy , but of their persons then unregenerate , that therefore the Prophet supposeth , that after their Conversion God did love their unregeneracy , or that corruption of nature , which remained in them . Such quibbles are unbeseeming serious Christians . § . 7. I shall adde but a word to clear up the difference between the actions of regenerate and unregenerate persons ; And first , we say that the best actions of unregenerate men are impure and sinful , which though they are pardoned unto all the Elect for the sake of Christ , yet they are not acceptable to God , but in themselves most abominable and loathsome in his sight , Prov. 5.8 . Tit. 1.15 . Isai. 1.13 , &c. Secondly , Though ( as the Orthodox acknowledge ) the best works of the best men , have not in them that Inherent purity and holiness , which can stand before God without the mediation of their High Priest p , yet they may be said to be acceptable and pleasing unto God , not onely comparatively , because they are better then the works of unregenerate men , or then the sinful works of such as are regenerate ; but absolutely , and that two ways . 1. Abstractly and in themselves , or as they ought to be done ; and thus Faith , Hope , Love , &c. are acceptable to God , for they are that spiritual worship and service which God looks for , and delights in , Joh. 4.23 . Micah 6.8 . Gal. 5.5 , 6. Phil. 3.3 . And in this respect , a meek and a quiet spirit , is said to be of great price in the sight of God , 1 Pet. 3.4 . 2. Concretely as they are acted by us , or do pass through our hands , and so they are acceptable to God , as they are washed and cleansed in the blood of Christ , 1 Pet. 2.5 . Our spiritual sacrifices are made acceptable to God in Jesus Christ , or by his taking away the sin and defilement , that adheres unto them q : Our High Priest doth not procure the acceptance of those works , which in their whole abstract nature , are sinful , such as are all our works before Conversion , and the fruits of the flesh after Conversion , he obtains forgiveness , but not acceptance for them : But now those works which come from the Spirit of God , and are sinful onely through the mixture of our corruptions ( as sweet water which passeth through a sink ) these he makes acceptable to the Father , by taking away the imperfections and defilements that adhere unto them . § . 8. The next Scripture which Mr. W. hath brought in , by way of objection against himself , is Rom. 5.10 . When we were enemies , we were reconciled to God by the death of his Son. To which he answers , That Christs death was the price of our reconciliation , and so it is through the death of Christ that we are reconciled , be it when it will be that we are reconciled . Against this answer of his , I shall offer these Exceptions . ( 1 ) It offers a manifest violence to the Text , to say , That we were reconciled , is as much as we shall be reconciled when we have performed the terms and conditions required of us . ( 2 ) If our reconciliation to God , did depend upon terms and conditions performed by us , then is it not through the death of Christ that we are reconciled unto God ; we should be more the cause , of our reconciliation , then Christ is ; for he that performs a condition , to which a benefit is promised , doth more to the procuring of it , then he that makes or obtains that conditional grant ; notwithstanding which , he is never awhit the near of the benefit , unless his own act do concur . ( 3 ) The Apostle declares , That this reconciliation was made when we were enemies ; Ergo , Before our believing , or the fulfilling of any condition on our part : For Believers are not enemies . ( 4 ) If his meaning were no more then this , that it is through the death of Christ , that we are reconciled , be it when it will , that we are reconciled ; then this clause [ when we were enemies ] would be superfluous and redundant ; whereas the main emphasis of the Text doth lie therein , as is evident from the gradation which the Apostle makes , Vers. 6 , 8 , 10. ( 5 ) The Apostle in 2 Cor. 5.19 . affirms , That our Saviour did not onely pay the price of our reconciliation , but that God did so far accept of , or acquiesce therein , that upon the payment of it , he did not impute our sins unto us , i. e. he justified us ; for the Apostle , Rom. 4. defines Justification to be the non-imputation of sin . ( 6 ) And lastly , That which he grants , yeelds the matter in question , viz. The immediate actual reconciliation of sinners upon the death of Christ ; for if Christ by shedding of his blood , paid the total and full price , for our deliverance from the curse of the Law , then were we actually set free from the obligation of it ; for when the debt is paid , the debtor is free in Law ; it is unjust to implead a person for a debt which is paid . § . 9. Secondly , To illustrate and confirm his Answer , he makes use of r Grotius his distinction of three moments , or periods of the Will of God ; ( 1 ) at Enmity , ( 2 ) Appeasable , ( 3 ) Appeased . 1. Before the consideration of the death of Christ , God ( saith he ) is at enmity with the sinner , though not averse from all ways and means of reconciliation . 2. After the consideration of the death of Christ ; and now is the Lord not onely appeasable , but doth also promise that he will be reconciled with sinners , upon such terms as he himself shall propose . 3. After Intercession on Christs part , and Faith on the sinners part ; and now is God actually reconciled , and in friendship with the sinner . This Grotian and Vorstian Divinity is monstrous gross , which renders God as changable as a fickle Creature , and palpably denies his God-like nature , scil . His Simplicity , Eternity , Omnisciency , Immutability , &c. Arminius himself s was more modest , then to affirm a change in the Will of God ; nay , Plato t was a more Orthodox Divine in this point , who said , That the first mover can be moved of none , but by himself . The Will of God is not inclined or moved by any thing without him , unto any of his acts , whether Immanent or Transient ; for that which is the cause of his Will , is the cause of himself ; seeing that his Will , is his Essence . The death of Christ doth not cause any alteration in the Will of God u ; his Merits are not the cause , why God doth love us , or will to us the blessings of his Covenant , they did not change God , ex nolente in volentem , ex odio h●bente in diligentem x , as Greevenchovius dreamed : And the Reasons are , ( 1 ) Because God is unchangable , he neither ceaseth to will what at any time he intended , nor doth he begin to will what he did not always purpose : ( 2 ) Because no reason can be given of the Will of God , Aquinas says well , Nullum temporale y , &c. Nothing that hath its being in time , can be the cause of that which is eternal , for then the effect should be before the cause . Now that I may not actum agere , I shall desire the Reader to consult what Mr. Owen z hath said in answer to this notion of Gr●tius ; whereof , if Mr. W. had vouchsafed to take any notice , he might have seen cause enough to decline from the steps of his admired Grotius . § . 10. Thirdly , he infers , That because the Apostle saith , Vers. 11. We have now received the atonement , or reconciliation . Ergo , Not before we believed . To which I answer , ( 1 ) He might as well reason , that because the Apostle saith , 1 Cor. 15.20 . Now is Christ risen , Ergo , He was not risen before he writ that Epistle ; and from Eph. 2.2 . The Spirit that now worketh in the children of unbelief , Ergo , He did not work in them before . ( 2 ) If it be referred to our receiving , or apprehension by Faith , it doth not prove , that the reconciliation or atonement was not made before . There is a wide difference between the making or obtaining of reconciliation ▪ and our receiving of it ; though we cannot receive or apply it to our selves any otherwise then by Faith , yet it follows not , That God did not account it unto us before . The Typical Sacrifices made a present atonement , much more the real , see Heb. 9.14 . § . 11. Fourthly , He gives us his opinion concerning the immediate effect of the death of Christ , Which ( saith Mr. Baxter ) is one of the greatest and noblest questions in our controverted Divinity ; he that can rightly answer this , is a Divine indeed . And no doubt but Mr. W. deserves the Bell in his account . Let us therefore see what a glorious atcheivement he ascribes unto it . It is ( saith he ) through the death of Christ , that the promise of reconciliation is made , by , and according to which , we are actually reconciled unto God after we do believe ; to wit , at the day of judgement , when we have performed that , and all other conditions required of us ; which in sum , is , as if he had said , That the death of Christ procured no certain or immediate effect at all : For notwithstanding his death , it is possible that none may be saved ; for things obtained under condition , are as to their accomplishment altogether uncertain ; for the condition may be fulfilled , or it may not be fulfilled . The utmost which hereby is ascribed to the death of Christ , is , That he hath obta●ned a salvability for sinners , or a way whereby they may become their own saviours ; which in the old Popish English is , That Christ hath merited that we might merit Eternal life , or as the Remonstrants have refined the phrase , His death hath made God placabilem , but not placatum . A shift ( says Pemble ) devised meerly to uphold the liberty of mans will , and universal Redemption . Whereunto the abettors of this notion do hie them apace . § . 12. But against it , I shall oppose these considerations . ( 1 ) The Scripture no where ascribes this effect to the death of Christ , That he died to obtain a conditional grant , that we by performing the condition , might be reconciled to God , but to obtain peace and reconciliation it self . Daniel doth not say that Messiah shall be cut off to obtain a promise , but to make an end of sin , &c. Chap. 9.24 . Nor the Apostle , that Christ by the blood of the cross , hath obtained a conditional promise of reconciliation , but that he hath made peace , Col. 1.20 . broken down the partition wall , Ephes. 2.14 . delivered us from the curse , Gal. 3.13 . And our Saviour in that of Matth. 26.28 . ( which Mr. W. cites ) doth not say , That he shed his blood to procure a conditional promise , whereby all men may obtain remission ; but for the remission of the sins of many , i. e. of all the Elect. ( 2 ) If Christ by his death obtained onely a conditional promise , then was his death no more available to the Elect , then unto Reprobates , no more to Peter , then it was to Judas ; whereas the Scripture shews us , That the effects of Christs death are peculiar onely to the Elect. See John 10.15 , 16 , 26. & 17.9 , 20. ( 3 ) If Christ by his death obtained but a conditional promise , then do men more for their Salvation , then Christ hath done ; for he that performs the condition , doth more to his Salvation , then he that obtained the conditional promise ; notwithstanding which , he might have perished . ( 4 ) It makes Christ to have died in vain , at least , without any determinate end , in reference unto them , for whom he died ; seeing that notwithstanding his death , it was possible , that none at all might be saved . And thus ( as Mr. Owen hath noted a ) he is made a Surety of an uncertain Covenant , a Purchaser of an Inheritance perhaps never to be enjoyed , a Priest sanctifying none by his Sacrifice ; a thing we would not ascribe to a wiseman in a far more easie undertaking . If Mr. W. shall say , that Christ is certain , that the Elect will perform the condition required , we shall demand whether this certainty doth arise from their wills , or his will. If he say from their wills , and his fore-sight of their well using of their natural abilities to fulfil the condition required , he shakes hands with Papists and Arminians , who make our Election and Redemption to be ex praevisa fide : A conceit that hath been confuted over and over ; if from his own will , because he hath purchased Faith for them , then he obtained more by his death , then a conditional promise . § . 13. Fifthly , The ground whereon he builds these Assertions , is a very sandy foundation , to wit , That the death of Christ was not solutio ejusdem , but tantidem ; not the payment of that which was in the obligation , but of something equivalent ; and therefore it doth not deliver us ipso facto , but according to the compact and agreement between the Father and him . I answer , ( 1 ) Whether the death of Christ be solutio ejusdem , or tantidem , as it is a satisfaction or payment of a debt , so the discharge thereby procured , must needs be present and immediate ; for that a debt should be paid and satisfied , and yet justly chargeable , implies a contradiction . But ( 2 ) Mr. W. might have thought we would expect a better proof then his bare word , That the death of Christ is not solutio ejusdem , seeing the Holy Ghost shews , First , That Christ was held in the same obligation , which we were under , He was made under the Law , not an other , but the very same that we were held in , Gal. 4.3 , 4. Ergo , he paid the same debt that we did ow. Secondly , That the Curse , or punishment which we deserved , was inflicted upon him , Gal. 3.13 . The whole wages or curse that is due to sin , is Death ; and this Christ under-went for us , Heb. 2.9 , 14. Isai. 53.4 , 5. What is it to die , or to bear chastisement for another , but to undergo that death which the other should have undergone ? If it be objected , That the death which we deserved , is Eternal , such as the damned endure ; our Divines have answered long ago , That Christs death was such in pondere , though not in specie , in potentia , though not in actu : The dignity of his person raised the price of his temporary sufferings to an equipollency with the other . Mr. Owen b says well , That there is a sameness in Christs sufferings with that in the obligation in respect of Essence , and equivalency in respect of the Adjuncts or Attendencies . Thirdly , The laying of our sins upon Christ , Isai. 53.6 . subjected him to the same punishment which our sins deserved . Fourthly , If God would have dispenced with the idem in the first obligation , Christ need not have died ; for if the justice of God would have been satisfied with less then that penalty threatned in the Law , he might as well have dispenced with the whole : So then his inference , That the death of Christ doth not deliver us ipso facto , ( being destitute of this support ) will fall to the ground of its own accord . § . 14. M. W. grants , That if the debtor himself do bring unto the creditor , that which he ows him , it presently dischargeth him , but the payment of a Surety doth not . And why not ? Amongst men there is no difference , so the debt be paid , it matters not , whether it be by the Principal , or his Surety , the obligation is voide in respect of both : The case is the very same between Christ and us . Secondly , This Exception makes the payment of Christ , less efficacious for the discharge of our debt , then if it had been made by us , whereas it is infinitely more acceptable to God , then the most perfect righteousness performed by us . But ( sayes he ) the payment of a Surety is refusable ] Not after that he is admitted by the creditor , and taken into Bond with , or for the principal debtor . It is true , God might have refused to be satisfied for our debt by a Surety ; but seeing he ordained his Son to be our Surety , and entered into Covenant with him from everlasting , to accept his payment on our behalf ; the debt which he hath fully satisfied , cannot be charged again , either upon the Party , or Surety , without manifest injustice . But the Father and the Son have agreed between themselves , that none should have actual reconciliation by the death of Christ , till they do believe . ] Shew us this agreement , and we will yeeld the cause . As for the Scriptures which he hath mentioned , they speak of no such thing , John 6.40 . This is the will of him that sent me , That every one which seeth the Son , and believeth on him , may have everlasting life . This Text , and others like it , do onely shew who have the fruition and enjoyment of the benefits of Christ , to wit , they that believe . The other Text , Gal. 5.2 , 4. is palpably abused to serve his turn . The Apostle doth not say , Without Faith Christ shall profit us nothing , but if we joyn any thing with Christ as necessary to attain Salvation , we are not Believers , or true Christians , our profession of Christ shall profit us nothing ; and the reason hereof is , because these two principles cannot be mixed c . A mans righteousness before God , is either all by Works , or all by Christ ; and therefore , whosoever attributes any part thereof to Works , he wholly renounceth Christ. At the sixth Verse he attributes that to Faith , which he denies unto other Works . In Christ Jesus ( saith he ) neither circumcision nor uncircumcision availeth any thing , but Faith which worketh by love . But as the Godly learned d have well observed , the intent of the Apostle here , was not to shew what it is that doth justifie , but what are the Exercises of Divine Worship , in which Christians should be conversant . He doth not say , That Faith working by love , is available to us before God , or in the sight of God , but in Christ , i. e. In the Church e , or Kingdom of Christ , which consists in Righteousness , Peace , and Joy in the Holy Ghost ; though neither Faith , nor Love , are available to justifie us , yet they are available , i. e. Acceptable to God as acts or duties of Spiritual Obedience , they are the onely acceptable service which we can perform to God. The last place he hath mentioned , is as little to the purpose , as the rest , 1 Joh. 5.11 . He that hath not the Son , hath not life . True ! he doth not say , That all who have not Faith ( except final unbelievers ) have not the Son , or any benefit by him . § . 15. But ( says Mr. W. ) if our Adversaries could prove , That it was either the Will of God in giving his Son , or the Will of Christ in giving himself to the death , that his death should be available to the immediate and actual reconciliation of sinners , without any condition performed on their part , it were something to the purpose ; but till this be done ( which indeed can never be done ) they were as good say nothing . Had not prejudice cast a mist before his eyes , the Scriptures which have been brought already , would be proof sufficient . What clearer Testimony can be desired of the Will of God , and of Christ in this point , then those Sacred Oracles which shew us , First , That Christ by the Will of God , gave himself a Ransom and Sacrifice of a sweet smelling savor unto God , in behalf of all the Elect , Joh. 6.27 . Heb. 5.10 . & 10.9 , 10. Secondly , That this Ransom was alone , and by it self , a full adequate and perfect satisfaction to Divine Justice , for all their sins , Heb. 1.3 . & 10.10 , 12 , 14. 1 Joh. 1.7 . Thirdly , That God accepted it , and declared himself well pleased and satisfied therewith , Matth. 3.17 . Isa. 42.1 . Insomuch , that God hath thereupon covenanted and sworn , that he will never remember their sins , nor be wrath with them any more , Isa. 43.25 . & 54.9 , 10. Fourthly , That by this Ransom of his , they are freed and delivered from the curse of the Law , Gal. 4.4 . & 3.13 . Our Adversaries say , That he paid the price for their Redemption , but with no intent that they should be immediately and absolutely freed d ; which is often , boldly affirmed , and as slenderly proved . But why not immediately and absolutely ? There is ( saith Mr. W. ) a compact and agreement between the Father and the Son , when he undertook to be our Surety , that his death should not be available for the actual reconciliation of sinners , till they have performed the terms and conditions required on their part . Sed hoc restat probandum ; and I am perswaded will , till the worlds end . Let them shew us this Covenant and Agreement , and we are satisfied ; till this be done , we shall think our proofs sufficient ; and that the force of those Allegations is no whit invalidated by this Crude Assertion . I confess I have heard much talk of this Suspensive Covenant , but hitherto I have not had the hap to meet with that Author , that hath attempted to make it forth ; though I might justly be excused from the labor of proving the Negative , seeing that it lies upon our Adversaries to clear it up , That there was such a compact and agreement made between the Father and the Son , that his death should not be available to the immediate reconciliation of sinners , but onely upon conditions performed by them . Yet because I intend not any other Reply , and that Mr. W. may see I do not dissent , because he hath said , and not proved it ; which in controverted points , were ground enough ; I shall offer him the Reasons , which as yet do sway my Judgement to believe the contrary . CHAP. XIV . Of the Covenant between the Father and the Son , concerning the immediate effects of Christs death . THe Reasons which perswade me to believe , That there was not any Covenant passed between God and Christ , to hinder the immediate and actual reconciliation of Gods Elect by his death , and to suspend this effect thereof , upon terms and conditions to be performed by them ; but contrariwise , that it was the will both of God and of Christ , that his death should be available to their immediate and actual Reconciliation and Justification , without any condition performed on their part , Are , as followeth . First , There is no such Covenant doth appear , Ergo , there is none . Non est Scriptum , Ergo , There is no such thing ; hath hitherto been counted a good Argument amongst Christians : It is not possible ( says Damascene a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To speak ought of God , beside the things which are divinely manifested in the Old and New Testament . If there be any such Covenant , let our Adversaries shew it , and until they do , we shall rest securely in the Negative ; they must pardon us , if we yeeld not up our Faith to unwritten Verities b . Secondly , The Covenant made between God and Christ , was , That upon giving up of himself to death , he should purchase a Seed like the Stars of Heaven , i. e. All the Elect of God , Isa. 53.10 . And our Saviour Christ after that he had tasted death to bring many sons unto glory , boasts and glories in this atchievement . Heb. 2.13 . Behold , I and the children , whom God hath given me . Ergo , It was the Will of God , that his death should be available for their immediate reconciliation ; for they could not be the children of Christ , and the children of wrath at the same time . § . 2. Thirdly , If it were the Will of God , that the death of Christ , should be the payment of our debt , and a full satisfaction for all our iniquities , then was it his Will that our discharge procured thereby , should be immediate ; but it was the Will of God , that the death of Christ should be the payment of our debts , and a full satisfaction for our iniquities . Ergo. I suppose the Assumption will not be questioned ; for though the word satisfaction be not used in Scripture c , yet the thing it self is plainly signified in those phrases of Redemption , Atonement , Reconciliation ; and in like manner , all those places which declare that Christ died for us , and for our sins , and offences , do imply the same ; scil . That the death of Christ , was the payment of our debts , and the punishment of our sins ; that thereby he satisfied the Law for all those wrongs , & injuries we have done unto it . Now the Sequel is evident , If God willed , that the death of Christ should be a full and satisfactory payment of our demerits , then he willed that the discharge procured thereby , should be immediate and present ; for it is contrary to Justice and Equity , that a debt when it is payed , should be charged either upon the Surety or Principal ; and therefore though God did will , that the other effects of Christs death , as it is the meritorious price of Faith , Holiness , Glory , &c. should be sub termino , or in Diem , not Present but Future ; yet he willed , that this effect of it , to wit , our discharge from sin , and the curse , should be present and immediate ; because it implies a contradiction , that the same debt should be paid , and not paid ; that it should be discharged , and yet justly chargable : As when a man that is a Trespasser , or any one for him , payes a sum of money , which is sufficient both for discharge of his trespass , as also for the purchase of a peece of Land : From the trespass his discharge must be present , if the satisfaction be full , though the enjoyment of the Land may be in Diem , as the Vendee and Purchaser can agree ; the Case before us , is the very same . The death of Christ was both a price and a ransom , it served both to pay our debts , and to procure our happiness ; he did thereby purchase both our deliverance from sin and death , and all those Spiritual Blessings , present and future , which we stand in need of . The discharge of our debts , and deliverance from punishment , must needs be present and immediate upon the payment of the price , though those Spiritual Blessings be not received till a long time after , as God and Christ shall see it fit to bestow them on us . To this I shall adde a fourth . § . 3. Fourthly , If nothing hindered the reconciliation of the Elect with God , but the breach of the Law , then the Law being satisfied , it was the Will of God that they should be immediately reconciled ; but nothing hindred their reconciliation with God , but the breach of the Law. Ergo. It was sin alone that made a distance , or separation between God and them , Isa. 59.2 . For which cause it is compared to a cloud or mist , Isa. 44.22 . to a partition wall , Ephes. 2.14 . It lay as a block in the way , that God could not ( salva justitia ) bestow upon them those good things intended towards them in his Eternal Election . The onely cause of Christs death was to satisfie the Law ; he did not die to procure a new Will or Affection in the heart of God towards his Elect , nor yet to adde any new thing in God , which doth perfect and compleat the act of Election , as Wallaeus seems to intimate d : But that God might save us in a way agreeable to his own Justice , that he might confer upon us all those Blessings he intended , without wrong and violation to his holy Law ; for God having made a Law , that the soul which sinneth , should die , the Justice and Truth of God required , that satisfaction should be made for the sins of the Elect , no less then of other men ; which , they being unable to perform , the Son of God became their Surety , to bear the Curse , and fulfil the Law in their stead . God might will unto us sundry benefits , which he cannot actually bestow upon us without wrong to his Justice : As a King may will and purpose the deliverance of his Favorite , who is imprisoned for debt , yet he cannot actually free him , till he hath paid and satisfied his Creditor . So though God had an irrevocable , peremptory Will to save his Elect ; yet he could not actually save them , till satisfaction was made unto his Justice ; which being made , there is no let or impediment to stop the current of his Blessings . As when the Cloud is dissolved , the Sun shines forth ; when the partition wall is broken down , they that were separated , are again united : So the cloud of our sins being blotted out , the beams of Gods love have as free a passage towards us , as if we had not sinned . Now that Christ by his death removed this let and hinderance , the Scripture is as express as can be desired , as that he made an end of sin , Dan. 9.24 . Blotted it out , &c. Col. 2.14 e . Took it quite away , ( as the Scape-goat , Levit. 16.22 . ) John 1.29 . And slew the enmity between God and us , Ephes. 2.16 . See Verses 13 , 14 , 15. § . 4. Fifthly , If it were the Will of God , that the sin of Adam should immediately over-spread his posterity , then it was his Will that the Satisfaction and Righteousness of Christ , should immediately redound to the benefit of Gods Elect ; for there is the same reason for the immediate transmission of both , to their respective subjects f ; for ( as the Apostle shews , Rom. 5.14 . ) both of them were heads and roots of mankinde . Now the sin of Adam did immediately over-spread his posterity ; All men sinned in him , before ever they committed any actual sin , Rom. 5.12 , 14. And therefore the Righteousness of Christ descended immediately upon all the Elect for their Justification , Rom. 5.17 , 18. Sixthly , If the Sacrifices of the Law were immediately available for the Typical cleansing of sins under that administration , then the Sacrifice which Christ hath offered was immediately available , to make a real atonement for all those sins for which he suffered . The reason of the consequence , is , because the Real Sacrifice is not less efficacious , then the Typical , Heb. 9.14 . But those Legal Sacrifices did immediately make atonement , without any condition performed on the sinners part , Levit. 16.30 . § . 5. Seventhly , If it be the Will of God that the death of Christ should be available , for the immediate reconciliation of some of the Elect , without any condition performed by them , then it was his Will , that it should be so for all of them ; the reason is , because the Scripture makes no difference between persons in the communication of this Grace , The free gift ( saith the Apostle ) came upon all men , i. e. In omnes praedestinatos * , to Justification of life , to wit , by the gracious imputation of God. But it is the Will of God , that the death of Christ should be available for the immediate reconciliation of some of the Elect , without conditions performed by them , viz. To Elect Infants , or else they are not reconciled , and consequently they cannot be saved . Now if any shall say , That God hath a peculiar way of reconciling and justifying Infants , or of communicating unto them the Benefits of Christs death ; let them clear it up from Scripture ; let them shew us the Text that saith , God gives Salvation unto Infants in one manner , and to men in another ; to the one freely , and to the others , upon conditions . If they say , Infants have the Seed , or Habit of Faith , the Scripture will contradict them , which affirmeth , ( 1 ) That they have no knowledge at all , either of good or evil , Deut. 1.39 . And that they cannot so much as discern , between the right , and the left hand . And if so , how can they , who conceive not of things Natural , understand those things that are Heavenly and Spiritual ? And therefore ( sayes Augustine g ) If we should go about to prove , that Infants know the things of God , who as yet know not the things of men , our own senses would confute us . And can there be Faith without knowledge ? ( 2 ) That Faith cometh by hearing of the Word Preached . Rom. 10. Now Infants either hear not , or if they do , they understand not what they hear : We have sufficient experience , that no Children give any testimony of Faith , until they have been taught and instructed . Elect Children ( which are afterwards manifested to be such ) are as obstinate and unteachable as any others : As for the instance of the Baptist , that he believed in his Mothers belly , because it is said , Luke 1.41 . That he was filled with the Holy Ghost , &c. it doth not prove it ; for ( as one observes h ) it is not said , Credidit in utero , but onely , exultavit , which exultation or springing , Divinitùs facta est in Infante , non humanitùs ab Infante ; And therefore it is not to be drawn into an example , or urged as a rule to us , what to think of other Infants . But if any shall say , that Infants do perform the conditions of Reconciliation and Salvation by their Parents ; then it will follow , That all the Children of believing Parents , are reconciled and justified , because they perform the conditions , as much for all , as they do for one : But I suppose no man will say , That all the Children of believing Parents are justified ; we may as well assert works of supererogation , as that one is justified by anothers Faith i . That any Infants are saved , it is meerly from the Grace of Election , and the free imputation of Christs Righteousness ; of which , all that are elected , are made partakers in the same manner . § . 6. Eighthly , If it were the Will of God , that Christ should have the whole glory of our reconciliation ; it was his will that it should not in the least depend upon our works or conditions ; because that condition , or conditions will share with him in the glory of this effect ; and our Justification would be partly of Grace , and partly of Works ; partly from Christ , and partly from our selves : Nay , it would bee more from our selves , then from Jesus Christ ; seeing , that notwithstanding all that he hath done for us , we had been eternally miserable , unlesse we had also contributed our owne endeavours . How derogatory this is to Christ , and contrary to the Scriptures is sufficien●ly man●fest . Ninthly , If it were the Will of God that his people should have strong consolations k , and that their joy should be full l , then it was his Will that their peace and reconciliation , should not depend upon termes and conditions performed by themselves . For ( as was noted before out of Calvin m ) it is impossible that any soule should injoy a firme and settled peace , whose confidence towards God is grounded upon conditionall promises ; and , sayes the Apostle , our Salvation is by grace , to the end that the promise might be sure unto all the seed ; implying , that if it depended never so little upon our works , wee could not bee sure thereof , and consequently , wee must walke in darknesse and see no light . § . 7. Tenthly , If it were the Will of God that the death of Christ should be available for the reconciliation of his Elect , whilst they live in this world , then it was his Will that it should procure for them , immediate , and actuall reconciliation without the intervention of those conditions supposed to be required of them ; and the reason of this consequence is , because they cannot performe all the conditions required of them till their last breath , this being one , that they must persevere to the end ; and the nature of conditionall grants is such , that the benefit cannot be had , and injoyed , till all the conditions are performed : So that if the reconciliation of the Elect , did depend upon the conditions pretended , they should not only not have reconciliation before Faith , but not before death ; which is contrary to innumerable Scriptures , which doe declare that the Saints are perfectly justified , and so immutably reconciled unto God , that nothing shall be able to separate them from his love ; though their Sanctification be imperfect ; yet their Justification is as full and perfect as ever it shall be ; it doth not grow and increase as the other doth , but is perfect at first n ; And therefore baptisme which seals unto us the forgivenesse and washing away of all our sins , not originall only , but actuall also , is administred but once in all our life time ; to shew that our Justification is done all at once , at the very first instant , wherein the righteousnesse of Christ is imputed to us , Ezek. 16.8 , 9. Act. 13.39 . 1 Joh. 1.7 . Col. 2.13 , 14. § . 8. Eleventhly , If it were the Will of God that the death of Christ should certainly and infallibly procure the reconciliation of his Elect , then surely it was not the Will of God that it should depend upon terms and conditions on their part ; because that which depends upon future conditions , is , as to the event , altogether uncertain o , it is possible it may never be , by the non-performance of the condition . But this hath been alleadged before . Twelfthly , If God willed this blessing to his Elect by the death of Christ , but conditionally ; then he willed their Reconciliation and Justification , no more then their non-Reconciliation , and Condemnation ; and stood as it were indifferent to either event ; but doubtlesse his heart was more set upon it then so : see John 6.38 , 39. John 17.21 , 22 , 24. The consequence is cleare , for if he willed their Justification onely in case they should beleeve , and repent ; then he willed their Damnation in case they doe not beleeve , and repent ; and then it will follow that he willed their Justification , no more then their Damnation ; nay , most probably ; he willed it lesse , because we are more prone to Infidelity , then we are to Faith ; and to hardnesse of heart , then , we are to repentance . I adde to this . § . 9. Thirteenthly , If God willed unto men the benefits of Christs death upon any condition to be performed by them , it will follow that God foresaw in them an ability to performe some good , which Christ hath not merited . Conditionall reconciliation necessarily supposeth Free-will . For either God willed it unto men upon a possible , or impossible condition ; not upon an impossible condition , for that is inconsistent with the Wisdome of God ; if upon a possible condition , the possibility thereof ariseth either from Gods Will , or from Mans ; it is possible , either because God will bestow it , or because man can performe it . Our adversaries , cannot mean it in the former sence , for God will bestow upon us nothing , but what Christ hath purchased ; and Christ hath purchased nothing , save what God hath promised in his Covenant . Now Mr. W. denyes that the promise of Faith is any part of the Covenant , or any effect of it , p. 32. and others that are for this conditional reconciliation look upon it as a ridiculous conceit p , that God should promise men Salvation upon a condition , and that he should work this condition in them , and for them ; so that in the upshot , we shall be beholding cheifly to Free Will , an opinion so absurd that in all ages it hath been exploded by humble and sober minded Christians , it being palpably contrary to the Scriptures which shew that every man by nature is without strength , dead in treaspasses and sins , that we cannot so much as think a good thought , that it is God who worketh in us both to will and to do of his own good pleasure . If any shal say that God did will , that by Christ wee should have Faith , and after that , reconciliation ; Though this be granted them , it will follow notwithstanding , that our reconciliation is an immediate effect of the death of Christ ( as Mr. Owen hath invincibly proved in his answer to Baxter , p. 34. ) and then all the controversie will be , about Gods order and method in conferring on us the effects of Christs death ; and whether God doth enable a man to perform good works , before his person is reconciled to God. Some Reasons for the Negative have been given before . § . 10. Fourteenthly , If God did will that our sins should be accounted unto Christ without any condition on our part , then it was his Will that they should be discounted unto us without any condition , and the Reason thereof is , because the charging and accounting of them unto him , necessarily includes our discharge ; the imputing of our sins to Christ , was formally , the non-imputing of them unto us : Gods accounting of them unto him ( as hath been shown ) was a reall discounting of them from us , for they could not be accounted or charged upon both , without a manifest contradiction in the thing it selfe , and in the Justice of God. But God willed that our sins should be accounted to , and charged upon Christ , without any condition performed by us , for he actually suffered for them , before we were . Ergo. § . 11. To these Arguments from Scripture , I mighr adde many plaine Texts , which doe declare that our reconciliation , is the actual and immediate effect of Christs death , as Col. 1.14 . Eph. 1.7 . We have redemption [ not , we shall have ] the forgivenesse [ or non-imputation ] of sins according to the riches of his grace [ not according to any condition performed by us ] he having obtained eternall redemption for us , Heb. 9.12 . And 2 Cor. 5.18 , 19. ( a place which we have often mentioned ) the Apostle shewes that Christ by his death , made such a reconciliation for us , as that God thereupon did not impute our sins unto us , which was long before any condition could be performed by us . Elsewhere , That Christ by himselfe purged and expiated our sins , Heb. 1.3 . and afterwards set downe , as having finished that worke , chap. 10·12 . Now sin that is fully purged , and expiated , is not imputable to the sinner . The same Apostle addes , that Christ by his sacrifice hath for ever perfected all them for whom it was offered , Heb. 10.14 . And in another place , that he hath made them compleat , as to the forgivenesse of their sins , Col. 2.10 , 13 , 14. In Rom. 8.33 , 34. He argues from the death of Christ to the non-imputation of our sins , Who can lay any thing to the charge of Gods Elect , it is God that justifieth , it is Christ ●hat dyed ; whereas notwithstanding sin would have been chargeable upon them , and they , condemnable if the death of Christ had not procured their discharge , without the intervention of any condition performed by them . CHAP. XV. Wherein Mr. Woodbridges Replyes to the second Objection ( as he cals it ) concerning our being Justified in Christ as a common person , are examined . THe Argument was proposed by me at the time of our Conference , in this manner . They that were in Christ as a common person , before they beleeved , were Justified before they beleeved ; But many were in Christ , as a common person , before they beleeved , Ergo : Mr. W. denyed both Propositions . The major I proved in this wise : If Christ was justified before many ●hat are in him doe beleeve ; then they that are in him , were ●●stified before they beleeved . But Christ was justified before many that are in Christ do beleeve , Ergo. His answer hereunto ( as I remember ) was , I deny all : And therefore the Assumption was confirmed from Isa. 50.8 , 9. in this manner , Christ was justified at his resurrection , but that happened before many of them who are in Christ as a common person doe beleeve . Ergo , That Christ was justified at his resurrection , is clear from this Text , He is near that justifieth me , &c. Which words ( I said ) were uttered by the Prophet in the person of our Saviour , in the time of his greatest humiliation , who comforted himselfe with this , that the Lord would shortly justifie him ; which was to be done at his Resurrection a , when the Lord publickly declared to all the world , that he was acquitted and discharged from all those sins which were laid upon him , and which he , as a Surety undertook to satisfie . The sequel of the major was also proved by this Enthymem . The acts of a common person doe belong unto them , whom he represents ; whatsoever is done by , or to a common person , as such , is to be attributed to them in whose stead he stands ; and therefore if Christ were justified , all that were in him were justified also : For seeing that he was not justified , from his own , but from the sins of others ; all they whom he represents were justified in his Justification : Whereunto hee replyed , That Christ was not justified according to the tenor of the New Covenant , which did lead us to that discourse of the New Covenant which is afterwards mentioned , of which in its place . § . 2. We shall now take a view of his Replyes to this Argument , which we find in his printed copy . And 1. he distinguisheth of a threefold Justification , ( 1 ) Purposed , ( 2 ) Purchased , and ( 3 ) Exemplified ; all which are before Faith ; So then by his own confession , Justification in a Scripture sense , goes before Faith ; Which is that horrid opinion , he hath all this while so eagerly opposed . It may be he will say as b Arminius doth , that neither of these were actuall Justification , which were a poor put off ; for as Dr. Twisse b observes , Omnis Justificatio simpliciter dicta , congruenter exponenda est , de Justificatione actuali ; Analogum per se positum stat pro famosiori significato : When we speak of Justification simply , there is no man but understands it of actuall Justification . And first , That which he cals Justification purposed in the Decree of God , is reall and actuall Justification ; for if Justification be Gods will not to punish , or to deal with his Elect according to their sins ( as both the Psalmist and Apostle do define it ) then when Gods Will was in actual being , their Justification was actual : It is absurd , to say , That God did decree or purpose to will any thing whatsoever , his Will being his Essence , which admits no cause , either within or without God. ( 2 ) We have shewn before , that , Justification being taken for the effect of Gods Will , to wit , our discharge from the Obligation of the Law , it was actually , because solely , and absolutely obtained by the death of Christ ; there being no other cause out of God , which concurs to the producing of this effect . § . 3. The third Branch of his distinction , Justification exemplified , is , terminus redundans , a member that may well be spared ; for ( 1 ) there is not the least hint thereof in Holy Writ ; the Scripture no where calls our Saviour , the example or pattern of our Justification . For though he is proposed to us as an example in acts of Moral Obedience d , yet in his works of Mediation , he was not so ; in these he was not an exemplary , but a meritorious procuring cause ; an example is proposed to be imitated , and therefore we are frequently exhorted to imitate our Saviour in works of Sanctification e , but we are no where bid to imitate him in our Justification , or in justifying our selves . It was needless he should be a pattern of our Justification ; for this pattern must be of use , either unto us , or unto God : Not to us , because we do not justifie our selves ; not unto God , because he needs no pattern or example to guide or direct him . ( 2 ) He that payes our debts to the utmost farthing , and thereupon receives a discharge , is more then a pattern of our release : Our real discharge is in his , as our real debt was upon him . And therefore his Grand-father Parker f said well , That Christs Resurrection was the Actual Just●fication , both of him and us . ( 3 ) If Christ were onely a pattern and example of our Justification , then was he justified from his own sins , and consequently was a sinner , which is the most horrid blasphemy that can be uttered . The reason of the consequence is evident ; for if Christ were but a pattern of our Justification , then was he justified , as we are : Now we are justified from our own sins , which we our selves have committed , and therefore his Justification must be from his own sins , or else the example and counterpart do not agree . ( 4 ) This expression intimates , that as Christ was justified by performing the conditions required of him , so we are justified by performing the conditions required of us ; which in effect makes men their own Saviours , as before . ( 5 ) He recedes very far , both from the meaning and expressions of all our Orthodox Writers , who do constantly call our Saviour a common person , but never that I finde , the exemplary cause of our Justification . I shall onely refer the Reader to what his Grand-father Parker g hath written of this matter , who hath copiously and learnedly proved both from Scripture , and the Fathers , That Christ no less then the first Adam , was made a common person by the Ordination of God , and his own voluntary undertaking ; who took our sins upon him , as if they had been his own , and for the same made full satisfaction to Divine Justice , and consequently received as full a discharge in our behalf . ( 6 ) This expression of his , savors rankly , both of Pelagianism and Socinianism . The Pelagians as they made the first Adam a meer pattern and example , in communicating sin to his posterity ; so they made the second Adam but the pattern and example of our reconciliation . Those words , 2 Cor. 5.18 . Who hath reconciled us to himself [ by Jesus Christ ] they expounded , by his Doctrine , and by his Example h , i. e. By our obedience to his Doctrine , and by imitat●ng his example . The Socinians do speak the same Language i , Christus ideo servator noster dicitur , quod salutis viam nobis annunciavit ; quod salutis viam nobis confirmavit , miraculorum patratione , sanguinis effusione , resurrectione à mortuis , quod vitae exemplo viam salutis nobis ostendit . Christ is therefore called a Saviour , because by his Life and Doctrine he hath shewed us the way of Salvation , and by his Miracles and Sufferings hath confirmed the same k . I am sorry to hear the Language of Ashdod , from the mouth of a Protestant Minister . § . 4. The excuse which he gives , for calling our Saviour , the exemplary cause of our Justification , rather then a common person , is both fallacious and impertinent . [ I use ( saith he ) the term of an exemplary cause , rather then of a common person , because a common person may be the effect of those whom he represents , as the Parliament of the Commonwealth . ] 1. It is fallacious dealing , under pretence of giving a more significant term to leave out that , wherein the force of the Argument lay : He seems to intimate , that the phrases are of equal latitude , that an exemplary cause , doth express as much as a common person , which is cleerly false ; for the act of the Exemplar , is not the act of the Imitator ; as the act of a common person , is the act of them whom he represents , which in Law , is accounted as if it had been done by them . Parents and Superiors are examples to their Children and Inferiors , they are not common persons , as Adam was to all his posterity , In whose loyns ( saith the Apostle ) we all sinned ; and in this respect , he is made a figure of Christ , Rom. 5.14 . Whose Righteousness is accounted unto them , for whom he died ; as Adams sin was accounted unto us , when as yet we were not . 2. It is impertinent , for though Christ be not the effect of them , whom he represents ; yet that hinders not , but that his discharge was theirs , no less then if he had been chosen by them . I can see no reason why the act of God , constituting and appointing his Son to be the Head , Surety , and Common Person , to all his Elect , should not be as effectual for the communication of his benefits to them , as their own choice and election : We did not chuse Adam to be our common person , and yet his sin was imputed to us ; so though we did not chuse the Lord Jesus to stand in our stead , that is no reason why his Righteousness and Satisfaction should not be accounted ours . § . 5. The instances he hath brought from our Personal Resurrection , and Inherent Sanctification , to render this Argument absurd , have not the least force to conclude against the efficacy , of Christs Satisfaction , for our immediate discharge from sin and wrath . It doth not follow , that because we did not personally rise with Christ , and were not inherently sanctified in his Sanctification . Ergo. We had not in his Resurrection an actual discharge from the guilt of sin ; there is not the like reason for these . For to our actual discharge , there needed no more then the payment of our debt , or satisfaction to the Law of God , but our personal resurrection necessarily supposeth both our life and death . Again , our Inherent Sanctification cannot be without our personal existence , and the use of those means which God hath appointed for that end ; but our Justification is wrought without us , and for us , Though Christ hath fully merited our Sanctification and Resurrection to glory ( in which respect we are said to be crucified with him , and to be risen with Christ ) as well as our Justification , yet it is not necessary that these benefits should be communicated to us at the same time , and in the same manner . It is no such absurdity to say , Christ hath purchased our Resurrection , though we are not risen , as to say , Christ hath purchased our discharge , and yet we are not discharged ; for ( as hath been shewn l ) to say a debt is discharged , and yet that it is justly chargable , implies a contradiction . Let the Reader judge , whether the Assertion that follows , be not much more confident , then solid . [ No man living can shew any reason of difference ( as if he were master of as much Reason , as all men living ) why we may not as justly infer , that our Resurrection is passed already , because we are risen in Christ ; as that our Justication is passed before we believe , because we are justified in Christ. Enough hath been said to evict the disproportion of these consequences . § . 6. 2. His next distinction , is , That Justification is either Causal and Virtual , or Actual and Formal ; We were ( saith he ) causally and virtually justified in Christs Justification , but not actually and formally . ] Our Protestant Divines do generally place the formale of Justification , in the non-imputation of sin : Now if our sins were formally imputed unto Christ , even to a full Satisfaction , they could not formally be imputed unto us also , unless a debt discharged by a Surety , can be justly reckoned unto him that did first contract it . It is true , a debt may be imputed both to Principal and Surety , before it be discharged , but after to neither : It is granted by all Orthodox Writers , That our Saviour by giving himself to death , made full satisfaction to the utmost farthing , for all the sins or debts of Gods Elect. Now , I say , the discharge of a debt , is formally the discharge of the debtor , unless we speak of an outward formality , such as is by an Acquittance , which serves , but either against the unfaithfulness of the creditor , who otherwise would deny the payment , or else against the ignorance of the debtor ; who being not at the payment , might still look upon himself as a debtor , and lyable to all the consequences of his debts . In this sence , our Formal Justification is by the gracious sentence of the Gospel , terminated upon our Consciences ; but otherwise , intrinsecally and formally , the payment of our debt is our real discharge . I shall grant him , That the death of Christ doth justifie us onely virtually ; but yet I affirm , That the satisfaction in his death ( being performed , and accepted for us ) doth justifie us formally ; for the actual payment of a debt , is that which formally makes him that was the debtor , no debtor . And therefore , Christ dying for us , or for our sins ; his reconciling us to God , and our being justified , are Synonima's in Scripture phrase , Rom. 5.8 , 9 , 10. Object . But against this , some have alledged that of the Apostle , 2 Cor. 5.21 . where he saith , That Christ was made sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we might be made ( he doth not say , that thereby we are made ) the Righteousness of God in him . Whence they would infer , That the laying of our sins on Christ , is onely an Antecedent , which tends to the procuring of our Justification , and not the same formally . Whereunto we Answer , ( 1 ) That this phrase [ that we might be , or be made ] doth not alwayes signifie the final , but sometimes the formal cause : As when it is said , That light is let in , that darkness might be expelled ; where the immission of light , is formally the expulsion of darkness . ( 2 ) Though the imputation of our sins to Christ , and of his Righteousness to us , do differ ; yet the imputation of sin to him , and non-imputation of it unto us , is but one and the same act of God ; which was , when God was in Christ reconciling the world unto himself , not imputing their trespasses unto them , before the word of Reconciliation was given ; and therefore before they believed , Vers. 19. ( 3 ) Though the imputation of our sin to Christ , and so the non-imputation thereof to us , have an antecedency in respect of imputation of Righteousness to us , yet it is of nature onely , and not of time . For though it be objected , That we were not then , and therefore Righteousness could not be imputed unto us , yet it follows not : They might as well object , Our sins were not then . Ergo , They could not be imputed unto Christ ; whereas in this business of Justification , God calleth things that are not , as though they were . But if Mr. W. had shewn what it is that formally justifies us , besides the satisfaction made in Christs death , somewhat more might have been spoken to it . § . 7. The close of this Paragraph is such a dirty puddle , that I intended to have stept over it in silence , seeing it is so hard to touch pitch , or pollution , and not be defiled with it ; but yet for their sakes that do not know 〈◊〉 , I shall stay the Reader a little , whilest I wash off that dirt , which he hath thrown upon me , and others . [ They are credulous souls , I will assure you , that will be drawn by such decoyes as these , into Schism and Faction , to the hardning , and discomforting of more hearts in one hour , then the Opinion it self ( should it obtain ) will do good to , while the world stands . ] I dare not allow my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to pay him in his own coyn , having perswaded my heart to follow better examples , even his , who when he was reviled , reviled not again , 1 Pet. 2.23 . And theirs , who being reproached , returned blessing , 1 Cor. 4.12 . In these few words , there are a heap of slanders packt together , both against my self and others , and ( which is more grievous to be born ) against the truths and ways of God , which we adhere to . 1. They that do embrace this Doctrine which I have taught , are aspersed with credulity and levity . I do verily believe there is not one of my charge , but is able to say as the Samaritans , John 4.42 . We believe not , because of thy saying ; for we have heard him our selves , &c. I dare say , they are better setled , then to be shaken with the sophistry of this Assailant . I am sure , both they , and many more , will bear me witness , how frequently I do admonish them , of taking up matters of Faith , upon trust and credit : it being Idolatry in a high degree , to give the most Spiritual Worship of God , viz. Our Faith , to a weak and sinful man. He that believes a truth upon a Humane account , is no better Christian , then he that doth believe a lie . Let the prudent judge , whether they are not more justly obnoxious to this censure of abusing the credulity of simple souls , who will not endure that their hearers should bring their Doctrines to the touchstone . The tyranny and usurpation of the Popish Priests , is far more excusable , then the affected domination of some of ours ; for they believe , that their Church is infallible , and cannot erre ; ours confess , that they are fallible , and may erre , and yet expect subscription to their Dictates , no less then to the Canon it self : It is held a piaculum to question , or debate , what ever they say . 2. It is but an unhandsome character , he hath given my Arguments , which he calls decoyes . The Apostle , I take it , hath Englished his French , Eph. 4.14 . The sleight of men , who lie in wait to deceive . I dare say he knows me better , then in cold blood to accuse me of driving on such a devillish trade , as wittingly to deceive mens precious souls : And therefore , I shall call in no other Compurgator then his own Conscience . § . 8. As for his charge of Schisme and Faction , I am not carefull to answer it , being the usuall foam of passionate men , who when they want Arguments to convince fall to downright railing m ; Schisme ( sayes a learned man n ) in the common manage of the word is a meer Theologicall Scar-crow , wherewith they who uphold a party in Religion , seek to fright away others from enquiring into , and closing with that which they doe oppose : Both this and the other are most frequently in their mouthes , who are deepest in the guilt that is imported by them . Ahab by his sins brought down Plagues and Judgements upon Israel ; yet he cals Elijah , the troubler of Israel , 1 King. 18.17 . Athalia was the cheifest Traytor , and yet she was the first that cryed out Treason , 2 King. 11.14 ▪ Tertullus was the Orator of the tumult , yet he inveighs against Paul , as a Ring leader of Sedition , Act. 24.5 , 6. the Church of Rome , which hath fallen from the purity of the Catholique Faith , brands them for Schismaticks who refuse to continue in the same Apostasie . Amongst our selves the late Innovators aspersed all those with Faction and Schisme who would not prostitute their Consciences to the Wils of men ; and to this day ignorant and prophane persons think all them to be Factious and Schismaticks who live more strictly , and religiously then themselves . I must needs say , they are lesse to be blamed ▪ seeing Professors and Ministers do give them such an evill example . § . 9. I confesse though in common use , Schisme and Faction are but ridiculous termes , yet the things themselves are reall evils ; the one being an offence against Civill ▪ and the other against Ecclesiasticall peace . If this Author had shewn wherein I had offended against either of them , I doubt not but I should have cleared my selfe at a just Tribunal . For 1. I have ever been so far from factious Combinations , or attempting any thing against the Civil Peace , that ( as I verily beleeve ) it hath not been the least cause of my troubles , that I have alwayes prayed for , and pressed subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o , to the ●owers in being ; had others of my calling done the like , the disaffections of the people against the present Government had not been so great as yet they are in these parts . 2. As for Schisme , I know no ground that he hath to charge me with it ; for Schisme cannot be , but where communion is , or ought to be held : now to my best remembrance , I never refused to hold Christian comunimon with any person or persons , with whom by the Rules of Christ I conceived I ought . It is true , we receive not all within that Parochial circuit wherein we live , unto communion in Church Priviledges ; because either they refuse to make Profession of their Faith , and to declare their subjection to the Ordinances of Jesus Christ : and so they separate from us , and not we from them ; or else they are such as in their practises do contradict the profession which they seem to make , like them Tit. 1.16 . And as for Members of other Churches , we are ready to give them the right hand of fellowship , unlesse the person , or the Church to which he belongs , lyes under the guilt of any publick scandal p . If he doth accuse me of Sch●sm , because I have refrained going to some Lectures that are preached in this City : I doubt not but the wise will be satisfied with a just Apology . I doe not conceive that Christians are bound to frequent every Lecture that is preached near them ; the obligation to this Duty must needs be determined by Christian prudence ; and we ought to follow that which we conceive hath the greatest tendency to Edification . Now I confesse I have rather chosen to deprive my selfe of that benefit , which sometime I might injoy , then to wound my Conscience by keeping of silence when I hear the Truths and Servants of God declaimed against Dr. Jackson q ( a man large enough in the point of communion ) grants , that there is just cause to separate from the communion of a visible Church ( our practise doth not amount so high ) when we are urged or constrained to professe or beleive some points of Doctrine , or to adventure upon some Practises , which are contrary to the Rule of Faith , or Love of God ; and in case we are utterly deprived of freedome of Conscience , in professing what we inwardly beleeve , for which he cites 1 Cor. 7.23 . Yee are bought with a price , be yee not Servants of men ; For ( sayes he ) although we were perswaded that we might communicate with such a Church without evident danger of damnation ; yet in as much as we cannot communicate with it upon any better termes , then Servants and Bondslaves doe with their Masters , we are bound in Conscience , and religious discretion , when lawfull occasions or opportunities are offered , to use our Liberty , and seek to our Freedom , rather then to live in bondage . Let them allow us that liberty ( which we offer to them ) to discusse and examine the Doctrines which they do deliver , and if they shall be found erroneous , to professe against them , I shall not often decline such opportunities . § . 10. But says Mr. W. the contending about this matter [ will harden and discomfort more soules in an houre , then the opinion it selfe will doe good to , while the world stands ] 1. It seems he is of Curcaelleus his mind , that the matter in question is of so small concernment , that it ought not to breed a controversie : I marvel then , he should offer himselfe a Champion on either part , especially in a place where he had so little to doe , and where his humility might suppose there were others as able as himselfe to defend the notion which he stickles for . No man will imagine that he ingaged in this controversie upon conscientious principles , if he judgeth the Point in question to be of little moment . For my part I cannot looke upon that as such a trifle , which doth so nearly concern the glory of Gods Grace , the vertue and efficacy of Christs Blood , upon which alone poor Souls can with confidence and security build their hopes of Eternall life . 2. I have shewed before , that the Doctrine it selfe is guiltlesse both of hardning , and discomforting the soules of men , and if these effects doe insue the pressing of it in a Christian way , they are accidental , and consequently ought not to be charged upon the Tenent . I know none that are discomforted by these Debates but such as the Apostle speaks of r Who are ever learning , and never able to come to the knowledge of the Truth . For having pinned their Faith on the sleeves of others , they are jealous of their credit , least they should be thought to have builded on a sandy foundation . CHAP. XVI . Of Mr. Woodbridges Answer to the third Objection , which he hath framed concerning our being in Covenant with God before beleiving . THis last he scoffingly cals the great Argument , which as he hath proposed it , was none of mine . We fell upon our discourse of the Covenant a , upon his saying that Christ was not justified according to the tenor of the New Covenant ; whereunto I replyed ; If the New Covenant were made with Christ , then Christ was justified according to the tenor of the New Covenant ; But the New Covenant was made with Christ , Ergo. He denyed the Assumption . But by the way let me give the Reader the Reason of the Sequel , which is as followeth ; The New Covenant containes all the Promises which God hath made to the Head and the Members , both to Christ Personal , and to Christ Mystical ; the same Covenant is conditional to him , and absolute to us ; a Covenant of Works to him , but a Covenant of Grace to us . Now if it be one and the same Covenant , by which Christ and we are Justified , ( though in a far different manner ) scil . he by Works , and we by Grace , he by his own Righteousnesse , and we by his ; then his Justification was by vertue of the New Covenant , that we are justified by . We read but of one Covenant that was made with Christ , by , and according unto which he was justified , when he had paid the debt which he had undertaken . To confirme the Assumption , That the New Covenant was made with Christ , I alleadged ( 1 ) the Judgement of the late Assembly , who in their larger Catechisme b have laid down this Proposition , in terminis , The Covenant of Grace was made with Christ as the second Adam , and in him , with all the Elect as his seed . First he denied the Allegation , ( though I beleeve at another time he would have taken my word for a greater matter ) I desired Mr. C. an Assembly man , ( who sat next unto him ) to declare , whether it were not so ; but he refused to speak , though I urged him twice : Had he remembred the words of our Saviour , John 8.37 . I dare say , he would not have refused to perform so just an office : At length a Gentleman * that stood by ( one of the Parish Elders ) ingenuously acknowledged , That I had truly alledged it . Then Mr. W. denied their authority , saying , It was a Humane testimony . I accepted his Answer , and desired the people to remember what Mr. W. had told them ( knowing that many present would receive it sooner from him , then they would from me ) That the Authority of the Assembly , is but Humane , and not Divine , and Infallible ; and consequently , That their Votes , and Determinations , are of no greater force , then the Proofs and Reasons which do confirm them . And therefore , I immediately offered him Divine Authority , in the Argument following : If they with whom God did make the New Covenant , when it was first revealed and exhibited , were in that federal Act or Relation , the types and figures of Jesus Christ , then the New Covenant was made onely with Christ. For that which is attributed to a person , as a type , or figure , belongs properly and peculiarly to the Antitype . But all they with whom the New Covenant was made , when it was first exhibited , were in that federal Relation the types of Christ , Ergo. The Minor was proved thus , The New Covenant was made with Abraham ; but Abraham in his federal Relation , or in receiving that Covenant , was a type of Christ , Ergo. Whereunto ( if it had been needful ) I had added divers other Instances ; as of Noah , Phinehas , David , &c. who in the respective Covenants , which God made with them , were also types and figures of Jesus Christ. The Covenant made with Noah , Gen. 9.9 . was , ( as our Divines c have observed ) the Covenant of Grace ; and that Scripture it self doth make it manifest , Isai. 54.8 , 9. Now Noah in receiving the Covenant , was a type of Christ ; for it followed immediately upon the offering up of his Sacrifice , Chap. 8. v. 20 , 21. which clearly signified , That all the effects of Gods Covenant are procured for us , by that Sacrifice of a sweet smelling savor , which Christ hath offered , Eph. 5.2 . So Phinehas his Covenant concerning the everlasting Priesthood , Num. 25.12.13 . was the very same which was confirmed by oath unto Christ , Psal. 110.4 . it was made with Phinehas as a Typical Mediator , because he stood in the gap , to turn away Gods wrath , Verse 11. In like manner the Covenant made with David , was the Covenant of Grace , 2 Sam. 23.6 . And therefore it is called The sure mercies of David , Isai. 55.3 . Now that David in receiving that Covenant , was a type of Christ , is evident from Acts 13.34 . Psalm 89. verses 3 , 4 , 19 , 20 , 24 , 28 , 34 , &c. But I must return to Mr. W. who denied the Major , viz. That the Covenant made with Abraham , was the New Covenant ; which I proved in this wise . If the whole New Covenant be comprised in this one promis● , I will be thy God , and the God of thy Seed , then the New Covenant was made with Abraham : But the whole New Covenant is comprised in this promise , I will be thy God , &c. Ergo. He answered , I deny all : I replied to him , That the Sequel is evident ; forasmuch as this promise is the sum of the Covenant made with Abraham , Gen. 17. And the Assumption is acknowledged by all Divines d that ever I met with ; nay the Apostle himself calls it the Gospel , Gal. 3.8 . If my memory fail not , he affirmed , That the Covenant made with Abraham , was onely concerning temporal blessings as the Land of Canaan , &c. whereof Circumcision was a Seal . I well remember , That upon his often affirming , that the New Covenant made with us , is , this Conditional promise , If thou believest , thou shalt be saved ; I offered him this Argument , to evict the contrary ; If we are in Covenant , or do partake of some benefits of the Covenant before we do believe , then that conditional promise is not the New Covenant ; but we do partake of the same benefits of Covenant , before wee doe believe . Ergo. The reason of the Sequel , is , because the cond●tion must be performed , before the benefit , which is promised upon condition , can be received . The Minor was proved by a medium , which Mr. Rutherford e makes use of , for the same purpose . The Spirit which works Faith , is given us before we do believe ; but the Spirit which works Faith , is a blessing of the New Covenant , and given us by vertue of the Covenant . Ergo , We do partake of some blessings or benefits of the New Covenant before we believe . He denied , That the Spirit which works Faith , is given us by vertue of the New Covenant , which I proved from the Tenor of the New Covenant mentioned , Heb. 8.10 . I will put my Laws in their minde , &c. and they shall all know me . He denied , That this was a promise of the Spirit which works Faith , but rather of the Spirit of Adoption , which follows Faith : That it is a promise of the Spirit which works Faith , was proved from John 6.45 . where our Saviour , having shewn that none do believe , but by a Divine and Supernatural power , No man can come to me , except the Father draw him , he addes , It is written in the Prophets , they shall be all taught of God , i. e. God will give his Spirit unto all that are ordained to life , which shall enable them to believe : The places in the Prophets , where this is written , or promised , are Isa. 54.13 . and Jere. 31.34 . which is cited by the Apostle , Heb. 8. Then he denied , That this was the New Covenant made with us ; whereunto I replied , The New Covenant which is made with Spiritual Israel , is the Covenant made with us ; but this Covenant is made with Spiritual Israel , Ergo. His Answer was , I deny all ; Though the Major be as clear as the Sun , That all the Elect , whether Jews or Gentiles , are Spiritual Israel , or the Seed of Abraham . See the Ninth , Tenth , and Eleventh Chapters to the Romans , and Gal. 3.26 , 29. And the Assumption is in the Text , This is the Covenant that I will make with the house of Israel in those days , &c. And therefore I rejoyned , Contra negantem principia , non est disputandum ; and so our Conference brake off . I have here given the Reader a true Narrative of our Discourse concerning this matter , wherein I take the Lord to witness , I have not wittingly concealed , or added a syllable , to vary either from his sence , or my own . § . 2. I shall now return to his Printed Discourse , and take things in the same order as they lie before us . The Argument , as he hath formed it , runs thus : If we are in Covenant before we believe , then we are justified before we believe ; but we are in Covenant before we believe , Ergo. Wherein ( 1 ) he blames the Proposition ; For ( sayes he ) though it were supposed that we are in Covenant before Faith , yet it will not follow , That we are justified : His Reason is , Because the blessings of the Covenant have an order and dependance one upon another , and are enjoyed successively one after another . But by his favor , the Sequel is not invalidated by this Reason ; for though a man be not sanctified , and glorified before Faith ; yet if he be in Covenant with God , i. e. One of the Elect , to whom the Grace of the New Covenant appertains , he is certainly justified : For ( 1 ) God from all eternity , did will , not to punish his Elect ones ; which ( as hath been shewn ) is real Justification , it being forgiveness in the heart of God : Or ( 2 ) taking it for an effect of his Will , Justification is the first benefit that doth accrew to us by the death of Christ. God hath promised from thence forth to remember the sins of his people no more , Isa. 43.25 . & 54.9 . and in Ezek. 36.25 . He first promiseth to cleanse us from all our filthiness , ( which must be meant of our Justification ; for by Sanctification , our inherent filthiness is not perfectly cleansed in this life , ) and then to give us a new heart . And Chap. 16. he first sayes unto the Soul , Live , ( which is the sentence of Justification ) and then he adorns it with the precious gifts of his holy Spirit . It is sufficiently known , That the generality of our Protestant Divines , in comparing the blessings of the Covenant , have given the precedency to Justification ; some have ascribed to it , a priority of time , but all of Nature , before the rest , Perperàm & absurde prorsus inter effecta Sanctificationis numeratur Justificatio , quae illam natura praecedit , &c. Justification ( sayes Tilenus f ) is most absurdly made an effect or consequent of Sanctification , which in nature doth go before it : A man cannot be sanctified , until he is first justified ; for the tree must be good , before it can bring forth good fruit . Bishop Downham g accounts it a gross error , to say , That Sanctification goes before Justification ; For ( sayes he ) Sanctification is the end and fruit , &c. So that if they have right to any benefit of the Covenant before Faith , it must be to Justification ; for Faith is a part of Sanctification , and the same thing cannot be before it self . § . 3. ( 2 ) He denies the Assumption , viz. That we are in Covenant with God , or , that we have any right and title to any blessing of the Covenant , before we believe : But before he will give his Reasons for the Negative , he is willing to hear mine for the Affirmative . This seeming civility , ushers in a notorious slander , That [ I was so obstreperous in our Conference , that I would not give him a fair hearing , ] which hath been sufficiently disproved in another place h ; nay , his own mouth did acquit me , in the close of that discourse , before ( I belive ) a thousand witnesses . I wonder , though his Conscience was asleep when this fell from his Pen , that his memory should fail him i : Me thinks he should have been more tender of his own reputation , then to contradict himself , though he had a desire to blast mine ; but , as if it were not enough to mis-report my actions , he takes upon him the office of God , to judge my heart . I believe ( sayes he ) he is resolved to give it unto no body else , whiles the judgement of the cause must be left to the people . Yes to himself , or any one else , when I have an occasion for the like essay . I am sure he hath not found me heretofore , of so morose a spirit , as not to weigh and yeeld unto better reason ; he is no fit champion to defend the Faith , who is so much a stranger to the rules of Charity , which thinketh no evil ▪ but hopes the best * . I confess , I am yet to seek for the Reason of his next clause [ whilest the judgement of the cause must be left to the people . ] One would think , that he who leaves the judgement of his cause unto the people , should be most willing , they should have a fair hearing of whatsoever can be said , either pro or con , or else he cannot expect their Votes should be for him . The people are apt to think he hath the better cause , whose mouth is stopt . But perhaps it sticks in his stomack , That in our Conference , I desired the people to weigh and judge of some interpretations of Scripture , which were given by him . It was far from my thoughts to refer the decision of the Question unto most voices , either of Ministers , or people . The Judgement desired , was that of private discretion , and not of publick determination ; though the latter ought not to be usurped by Min●sters , whose Reasons , and not their Votes , must satisfie mens Consciences ; yet the former ought not to be denied to the meanest Christians , who are required to judge for themselves k , to prove l , and try m , the Doctrines which are brought unto them . Now why this expression should be faulted , I see no cause , unless men would have the people to content themselves with an implicite Faith , such as the Romanists do allow their disciples , who use them as Babes , which must swallow whatsoever their Nurses do put into their mouths n . The Church of Christ ( saith Optatus ) is rationabilis , she hath the use both of Natural and Supernatural Reason . Did Christians more generally see with their own eyes , make use of that Light and Reason which God hath given them , they would never acquiesce in many of those Dictates , which are imposed upon them : will any man that hath a spark of Reason beleeve that [ I am ] doth signifie [ I will bee . ] § . 4. Well , now he hath heard my Reason , That we are in Covenant , or have a right and title to the blessings of the Covenant before we beleeve , because some benefits of the Covenant , to wit , the Spirit which workes Faith , is given us before we beleeve : What hath he to say against it ? 1. He undertakes to explaine ( that which is plain enough ) the word [ Give ] as that it is taken ( 1 ) for constituting , or appointing , and ( 2 ) for the actual collating of a benefit , so as that it is received , and possessed by him , to whom it is given . 2. He tels us of sundry ways , how the Spirit is said to be given ( 1 ) Essentially , ( 2 ) Personally , ( 3 ) Operatively . All which , is nothing at all , to the matter in hand ; but serves meerly to raise a dust to blind the unwary Reader . The termes need neither distinction nor explication , being easie enough to be understood by the weakest capacity . When we say , That the Spirit which works Faith , is given us before wee beleeve ; none can well imagine that we meant it of Gods purpose , or decree to give the Spirit ▪ but of the actuall sending , or bestowing of him ; nor yet of an Essentiall , or Personal giving of the Spirit , so as to be Hypostatically united to us as the God-head of the Son is to the Humane nature ; though some godly men o , have affirmed , that the person of the Spirit dwels in the Saints , from those Texts , John 14.16 , 17 , 26.15.26 . 2 Tim. 1.14 . Rom. 8.11 . 1 Cor. 6.19.3.16 . Yet none ( that are sober ) ever affirmed , that the person of the Spirit , dwelleth in us in such a manner , as to make us one person with himselfe , or to communicate his personal Properties to us ; so that I may say of this Argument , as Maldonate of a certain Text in the Gospel , hic locus facilior esset , si nemo cum exposuisset , it had been more plain and perspicuous , if these distinctions had been omitted . I see not how a man could imagine any other sence then this , That God according to his gracious Covenant doth in his appointed time , give , or send his Spirit , in the preaching of the Gospell , to work Faith in all those that are ordained to life ; So that the Spirit is the cause , and Faith the effect . It matters not how he is given , whether Personally or Operatively ; for if the Spirit which works Faith be given us by vertue of the New Covenant , then some benefit of the Covenant is bestowed upon us before we beleeve ; Quod erat demonstrandum . § . 5. Though the Spirit be not given us ( as he saith ) one atome of time before we beleeve ; yet that weakens not the force of the Argument ; it is enough for my purpose that it hath a precedency in order of nature , though not of time ; and that Faith is not before the Spirit , for then Faith is not the condition of the Covenant , ( seeing the condition goes before the thing conditioned ) and consequently , that conditional Promise If thou beleeve , &c. is not the tenor of the New Covenant : Either he must say ( 1 ) That the Spirit doth not work Faith ; and that it is a work of Nature , to wit , of our own Free will , contrary to innumerable Scriptures . Or ( 2 ) That the Spirit which works Faith , is not given us by vertue of the New Covenant ; which was disproved by comparing . Joh. 6.45 . with Jer. 31.34 . & is contrary to those Scriptures , which affirmed that all spiritual blessings are given us in and through Christ , Eph. 1.3 . Rom. 8.32 . Or ( 3 ) that there is some other condition of the Covenant , besides and before Faith , as they p that make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ingenuity and towardlinesse of nature , the condition of conversion , or ( 4 ) that there are two New Covenants ; one absolute , and the other conditional ; one , wherein Faith is promised without condition ; the other , wherein all things else are promised upon condition of Faith ; of which more in its place . § . 6. Whereas he chargeth me with often abusing that received maxime , Posita causa ponitur effectus . Leting passe his uncivil language , I say ( 1 ) that in our discourse , I did not so much as mention it nor at any time else , but with such cautions and limitations , as Artists q give , understanding it of causa proxima & completa ; and then I conceive causa posita in actu , the effect must necessarily follow . ( 2 ) I cannot see that it is any abuse to apply it to the death of Christ , in effecting our Justification , or deliverance from the curse ; his death and satisfaction being the adequate and immediate cause therof , for when the debt is paid , the obl●gation is no longer in force . ( 3 ) Though I understood this maxime never so well , it would little advantage Mr. Woodbridges cause , That Faith is the condition of having the Spirit in our first conversion , unlesse it would prove that the cause is produced by its immedate effect . § . 7. That which follows is altogether impertinent , as a man ( saith he ) doth first build himselfe an house , and then dwels in it , so Christ by his Spirit , doth build , organ●ze , and prepare the Soule to be an house unto himselfe , and then by the same Spirit dwels in it immediately . What is this to prove , that no man hath interest in the Covenant , before he beleeves ; or that the Spirit , which workes Faith , is not given us before Faith ? We grant that Christ by his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * build or prepare the Soule to be his house , and then dwels in it r , vouchsafes more sensible effects of his presence ; but is not that organizing , preparing act of the Spirit , one benefit of the Covenant ? and is not the Spirit in that act , the cause of Faith ? if so ! then wee have an interest in the Covenant before Faith , for he that hath jus in re , doubtlesse hath jus ad rem ; when wee have the benefits of the Covenant , it cannot bee denied but wee have a right and title to them . I find that s Mr. Burges mentions this answer , but ( saith he ) it is not safe to go this way , for that grand promise , Ezek. 36.26 . Doth evidently argue the habits or internall principles of grace , are before the actions of grace . § . 8. His next passage gives us little evidence of a heart prepared , and organized by the Spirit of Christ , it being false and slanderous , This ( saith he ) is that which I would have spoken publickly in answer to the Argument , if Mr. E. had not been beyond measure obstreperous . ( 1 ) I dare say such as know Mr. Woodbridges tongue and forehead , will not easily beleeve , that he would be hindred from speaking his whole mind : But ( 2 ) my innocency in this matter hath been cleared by persons t more worthy to be beleeved then Mr. W. especially when be speaks in his owne cause . ( 3 ) I shall adde , that I verily beleeve , he then spake near as many words , I am sure , as much to the purpose , as this which he hath Printed ; I well remember some passages which are here omirted , as that saying ▪ anima fabricat sibi domicilium , the Soul formes the Body , and then dwels in it ; as the soul works first efficiently , that afterwards it may act formally , so doth the spirit in our conversion , &c. ( 4 ) If he spake no more it was his owne fault ; for all that were present , doe know , that the onely answer I could get unto divers Syllogismes was , I deny all : But this he intended , rather to vilifie me , then to excuse himselfe . CHAP. XVII . Concerning the Covenant , wherein Faith is promised , and by vertue whereof it is given to us . MR. W. in the next place , propoundes this Question , Whether Faith it selfe be not given to us by vertue of the Covenant made with us ? Which he answers negatively , Faith is not given us by vertue of the Covenant made with us , but by vertue of the Covenant made with Christ ; His Answer implies , that there are two distinct Covenants of Grace , one made with Christ , and the other with us ; which will need a clearer evidence , then yet he hath given us . We deny not , but Faith , yea , and all other blessings are promised in the Covenant , which was made with Christ , the promise of giving him a seed , and that this seed shall be blessed , doth include no lesse ; All the Promises , both of this life , and that which is to come , are but so many explications , of the grand promise , Gen. 12.3 . All the Nations or Families of the Earth [ i. e. all the Elect , whom God hath chosen out of every kindred , and tongue , and People , and Nation , ] shall be blessed in him ▪ Mr. W. should have proved that these Promises were not made with us in Christ ; he should have shewed us any other Covenant made with the Elect , then that which was made with Christ. We say with the Apostle , that all the Promises of God are yea and amen in him , 2 Cor. 1.20 . and with the late Assembly , that the Covenant of Grace was made with Christ and with us in him , With him actively , as the person that performed all the conditions , upon which the Promises thereof are grounded ; with us passively , as the persons to whom the benefit of those Promises doth belong a . If one man promise another , that in case he shall bear so many stripes , indure so long imprisonment , or performe any other condition , be it what it will , he will then take care of and provide for his children , doth not this promise which was made with the Father , most properly belonging unto his children ? The case is the same between Christ and us ; he performed the conditions , and we receive the benefits of the New Covenant ; the same Covenant is made with both , and consequently Faith is given us , not onely by vertue of the Covenant made with Christ , but by vertue of the Covenant made with all the Elect ; which might be further proved by many Reasons . § . 2. 1. If there be but one Covenant of Grace , which is made both with Christ and us , then Faith is given us by vertue of the Covenant made with us : But there is but one Covenant of Grace , Ergo. The Sequel is undeniable , I doubt not but our adversaries will grant , that Faith is given us by vertue of the Covenant of Grace ; and the Assumption is as evident , that there is but one Covenant of Grace ; though there are many promises , yet is there but one Covenant : For as much as all the promises have the same ground and foundation , scil . the merit and purchase of Jesus Christ ; and therefore they are said to be yea , and amen in him . The Scripture makes mention but of two Covenants ; the Covenant of Works ; and the Covenant of Grace ; the former was made with the first Adam , and his Seed ; the other with the second Adam , and his Seed , and is commonly called the New Covenant . I confess this latter hath been variously administred in the times of the Old and New Testament : In which respect it hath been looked upon by some , as two distinct Covenants , and distinguished by the names of the Old and New Covenant . But this controversie is easily reconciled , if it be considered , that the Old Covenant is sometimes put for the promise vailed , and sometimes for the vail it self . ( 1 ) When it is put for the vail it self ( as doubtless it is , when it is said to have waxen old , and to vanish , to be changed , abolished , disannulled b , &c. Which things cannot be affirmed of the promise , which is an Everlasting Covenant , and always remains one and the same ) it may be said to be a distinct Covenant from the Covenant of Grace , exhibited in the times of the New Testament . But ( 2 ) when it is taken for the promise vailed , there is no doubt , but it is the same in substance with that in the New Testament ; for though this Grace was then but darkly revealed , and as it were covered out of sight by the Mosaical Administration , yet it brought upon them the same Righteousness and Salvation , which is now enjoyed by the children of Faith , Acts 15.11 . John 8.56 . Gal. 3.8 . and Heb. 11.14 . But be the Old and New Testament Administration , one , or two Covenants , it matters not much to our Question ; it lies on Mr. W. to prove , that there are two New Covenants , or two distinct Covenants of Grace in the times of the New Testaments ; one made with Christ , and another with the Elect ; one , in which God doth promise us Faith ; the other , in which he doth promise , all other Blessings , that follow Faith ; which , I suppose , he will finde to be somewhat difficult . § . 3. 2. If Christ merited nothing for himself , but onely for the Elect , then all the promises made to him do belong to them , or the Covenant which was made with him as Mediator , is made with them : But Christ merited nothing for himself , Ergo. The Minor is the unanimous Tenent of our Protestant Divines , who have sufficiently cleared it from the Scriptures . And for my own part , I see not what can be rationally excepted against the consequence of the Major ; for if he merited nothing for himself , then all the promises made to him , do belong to others : In this regard he is called The Mediator of a better Covenant , Heb. 8.6 . and the Mediator of the New Covenant , Chap. 12.24 . Now a Mediator doth not act for himself , but in their behalf , whose Mediator he is . I suppose Mr. W. will not deny , but Faith is bestowed upon us by vertue of that Covenant whereof Christ is the Mediator : Now Christ is Mediator of the Covenant made with us , and not of a Covenant , made singly and particularly with himself , for a man cannot properly be called a Mediator for himself . The Apostle is express , That we obtain Faith by the same means , whereby we obtain all good things else , to wit , By the Righteousness of Jesus Christ , 2 Pet. 1.1 . Eph. 1.3 . Rom. 8.32 . So that consequently it is one and the same Covenant , by vertue whereof , Faith , and all other Spiritual Blessings are bestowed upon us . I adde therefore . § . 4. 3. If Faith be given to us by vertue of that Covenant , whereby Justification , Sanctification , Perseverance , and Glory , are bestowed upon us , then Faith is given us by vertue of that Covenant which is made with us ; But Faith is given us by vertue of the same Covenant , wherein Justification , Sanctification , &c. are promised and bestowed upon us , Ergo. Neither Sequel nor Assumption , do need any proof : In the same Covenant wherein God promiseth to cleanse us from our filthiness , to cause us to walk in his ways , &c. He promiseth to circumcise our hearts , to write his Laws in our inward parts , and that we shall be taught of God ( i. e. Made to believe , John 6.45 . ) Ezek. 36.25 , &c. Jere. 31.34 . § . 5. 4. If Faith be given to us by vertue of that Covenant which was made with Abraham , and his Seed , then is it given by vertue of the Covenant made with us : For the same Covenant which God made with Abraham , is made with all the faithful to the end of the world ; and therefore they are called the children of Abraham , Gal. 3.7 , 29. Now God in promising to be his God , and to be a Sun , and a shield , &c. promised also to give Faith , whereby the Refreshing Beams of this Sun are conveyed into the soul , and this shield is managed for our best advantage , Ephes. 6.16 . 5. ( Which was the medium I made use of , at our Conference ) If Faith be given us by vertue of the Covenant made with the House of Israel , then is it given us by vertue of the Covenant made with us ; for the House of Israel is the whole company of Gods Elect , who are therefore called Spiritual Israel , Rom. 9.6 . But Faith , or the Spirit which works Faith , is promised in the Covenant made with the House of Israel , Jere. 31.31 . Heb. 8.19 . § . 6. Whereunto Mr. W. answers ( 1 ) by way of retortion , If Mr. E. ( saith he ) will urge the words of this Text rigorously , they would prove more then he would have : I hope there is no hurt in that , though the place doth prove more , that doth no whit invalidate its force , as to the purpose for which we alledged it ; but what is that , which it proves more ? It is manifest ( says he ) that this Covenant contains a promise of sending Christ into the world , to die for our sins , as the Apostle proves , Heb. 10.14.15 , 16. So that we may as well infer from hence , that we are in Covenant with God before the death of the Mediator , as that we are in Covenant before we believe ; and then his death shall serve not to obtain all , or any of the blessings of the Covenant , but onely ( as the Socinians ) to declare and confirm , &c. If he please to admit of a Reply , we say , ( 1 ) That he mistakes the inference , that was drawn from hence : The Proposition to be concluded , was not , That we are in Covenant before we believe ; but , that Faith , or the Spirit which works Faith , is given us by vertue of the Covenant made with us , which is sufficiently secured by these Texts ; for if by the House of Israel be meant , all the Elect ( as undoubtedly they are ) and the Spirit which works Faith , is promised in the Covenant which is made with the House of Israel , then the Spirit , and Faith , are given by vertue of the Covenant which is made with us , we being in the number of Gods Elect. ( 2 ) It is not so manifest ( as he pretends ) that these Texts do contain a promise of sending Christ to die for us . The promises here mentioned , do express onely what benefits do accrew to us by the Death of Christ : I grant , that this Covenant supposeth the Death of Christ , as the onely meritorious , procuring means , by which these benefits do flow down unto us ; and therefore it is said , In those days , or after those days , meaning the days of the Son of Man , when the Messiah , whom God had promised , should be exhibited ; which in Scripture are called , The last days , the last times , and the world to come , &c. Though the Apostle mentions the Covenant , Heb. 10.15 . it is not to prove , That God would send his Son to die , but that being come ( as these believing Hebrews acknowledged , though they saw not the vertues of his death , as to the abolishing of other Sacrifices ) he hath offered up a perfect Sacrifice , Verse 10 , 12 , 14. and consequently they needed no other Sacrifice to take away sin ; for otherwise God had not made such ample promises , in reference to the times of the Messiah , as you finde he hath , Jere. 31. That he will remember the sins and iniquities of his people no more , &c. For ( says the Apostle ) when there is such a full remission , there needs no more offering for sin , Verse 18. § . 7. 3. Though we should grant him that this Text , Jere. 31. contains a promise of sending Christ ; what were this to the purpose , to weaken our inference , That Faith is given by vertue of the Covenant made with us ? May not God in the same Covenant , promise both Christ and Faith ? But ( sayes Mr. W. ) it will follow then , that this Covenant was made with us , or that we were in Covenant with God , not onely before we believe , but before the death of Christ. I am so far from looking upon it as an absurdity , that I shall readily own , and acknowledge it as an undeniable truth , That the New Covenant was made with all the Elect in Christ , before the foundations of the world were laid c ; it being , the fixed and immutable Will of God , concerning all those good things , which in time are bestowed upon them ; and therefore it is called an Everlasting Covenant ; 2 Sam. 23.5 d . not onely a parte post , but a parte ante ; as it shall have no end , nor be changed : So it had no beginning , God having from all eternity , immutably purposed in himself , to bestow upon them all those blessings which they do receive in time ; yet we say there are more especially three moments , or periods of time , wherein God may be said to make this Covenant with us ; As ( 1 ) immediately upon the fall of Adam , when he first published his gracious promise of saving all his Elect by the womans Seed , Gen. 3.15 . The first Covenant being broken and dissolved , the Lord immediately published that other Covenant which cannot be broken ; and hereunto ( as hath been shewed ) do those Scriptures relate , Tit. 1.2 . 2 Tim. 1.9 . ( 2 ) At the death of Christ ; because thereby all the benefits willed to us by the Everlasting Covenant , were merited and procured for us , the full price which was paid for them , was then exhibited ; for which cause , the New Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Testament , which was confirmed by the death of the Testator Jesus Christ , Heb. 9.17 . And the Blood which he shed , the Blood of the Everlasting Covenant , Heb. 13.20 . and the Blood of the New Testament , Matth. 26.28 . So that his charge of Socinianism , doth not touch us ; for though we do not say , That Christ procured the Covenant , or that God should will to us ●hose mercies which are therein promised ; yet we say , the effects of the Covenant , or the mercies themselves , were all of them obtained by the Blood of Christ , as our deliverance from the curse , inherent holiness , &c. ( 3 ) The Covenant is said to be made with men , when God doth confer upon men the benefits which are therein promised , or at least makes them to know and understand their interest and propriety therein . Thus is that to be understood , Isai. 55.3 . I will make an Everlasting Covenant , i. e. I will fulfil my Everlasting Covenant , or bestow upon you , all those mercies which I have promised , and which my Son hath purchased by shedding of his Blood. And thus we grant , That God makes his Covenant with his people , when he gives them Faith , when he enables them to lay hold of it , and to plead it at the Throne of Grace : now though in this sence God may be said to take men into Covenant , when they doe beleeve , yet will it not follow that the Spirit and Faith are not given by vertue of the Covenant which is made with us ; so that his retortion is pittifully unsuccessefull , it gives not the least wound to the cause which we maintain . § . 8. The second branch of his Answer is , That upon a most serious perusall of these Texts , I finde them so contradictory to Mr. Eyres purpose , that I cannot but wonder what hee means to shelter his Opinion under the protection of it : I must needs say , that after a most serious perusing of his papers , I cannot be perswaded to be of his mind , to think that these places are contradictory to the purpose , for which I brought them ; but rather that they doe give in full evidence to the Proposition which I was to prove , viz. That the spirit , which works Faith is given us by vertue of the Covenant made with us ; But how doth Mr. W. prove the contradiction ? We shall find ( saith he ) in these words three things of distinct consideration ; the Conclusion of which is the only support of this feeble Argument . I cannot but wonder ( and so I dare say doth the impartiall Reader ) that Mr. W. should say the Text is contradictory to my purpose , and yet confesse , that it affords support unto my Argument ; for though no more then that , which he cals , the Conclusion of the Text doth afford it shelter , yet is that sufficient to clear it from the guilt of a contradiction . But what are the three things which he finds in these Texts to ground his charge on ? 1. ( says he ) There is the matter and blessings of the Covenant on Gods part , I will be their God and they shall be my People ; in which words , as many blessings temporall , and eternall are promised ; so peculiarly pardon of sin , &c. 2. There is expressed the bond and condition of it , on our part , and that is Faith , which is signified in those words , of putting Gods Laws in our minds , and writing them in our hearts . In these two things is the tenor , and formality of the new Covenant ; they that beleeve , the Lord will be their God , and they shall be his People . But 3. ( says he ) there is also a promise that God will worke this condition , by which men shall have an interest in this Covenant , and a right and title to the blessings of it ; I will put my Laws into their minds , i. e. I will give them faith ; which Faith is not promised as an effect of the Covenant already made , but as the means by which we are brought into Covenant , and thereby invested in a right to all the blessings of it , &c. should I grant all that he saith , yet would it not one whit weaken our Assertions , that this Covenant is made with us , who are meant by the house of Israel ; and that the Spirit which works Faith , is promised in this Covenant , which Mr. W. cannot deny , though hee would thrust it behind the doore , saying , that it is promised in the Covenant , but not as a part of the Covenant ; I might easily shew , that there are not so many lines as mistakes , in this short discourse ; I professe I cannot but wonder at his boldnesse , that he durst for his advantage to wrest , and falsifie the words and tenor of the Covenant , excluding the promise of Faith from the matter and blessings of it , which is expressed more then once in these few words , as in this clause , ver . 33. I wil put my Law in their inward parts , and write it in their hearts , by his own confession : And in that also ver . 34. They shall know me , which our Saviour expounds of beleeving in him . But to take things as they lie . 1 We deny that the whole matter , and all the benefits of the Covenant on Gods part are confined to these words , I will be their God , and they shall be my people ; for though omne bonum , est in summo bono , and when this promise is put alone , it may comprehend as much as Mr. W. speaks , yet when other promises are joyned with it , it denotes on ●●●ticular blessing ; either it relates to the formall part of mans happinesse , which consists in the fruition and enjoyment of God , or the knowledge of our interest and propriety in him e ; Thus , I will be their God , is as much as , they shal know that I am their God , and that they are my people * ; Or else , I will be their God , &c. imports as much as , I will protect them , and they shall worship me f . But say this Promise be as large as Mr. W. would make it , though all blessings temporall and eternal be more generally included in it , yet that hinders not , but the other promises annexed thereunto , doe also exhibit the matter and blessings of the New Covenant g . The same things often times in the Scripture are expressed , first more generally , and then more particularly . § . 10. 2. It is apparently false , that in these words , I will put my Laws in their mindes , and write them in their hearts , is expressed the bond and condition of the Covenant on our part ; for the words are a promise , and not a precept ; the Lord declares what he himselfe will doe for them . If Mr. W. sees a condition in these words , he hath found more then all the Divines that ever I met with . Dr. Twisse ( his Predecessor ) in his Answer to Arminius's Preface h , reciting the tenor of the Covenant , as it is in this place of Jeremy , Isa. 32. and Ezek. 36. challengeth him to shew vel levissimam mentionem conditionis , Dr. Preston i speaking of the Covenant which God hath made with his Elect , sayes , that it is Absolute , and not conditionall ; for which he alleadgeth this place of Jeremy , Ezek. 36. &c. A learned man of the late Assembly in a Sermon before the Parliament then sitting k , declared , That all the promises of the New Covenant are absolute , not onely citra meritum , but citra conditionem , without any pre-required conditions of us ; amongst many other places he cites this Text. Besides this , I might adde abundance more . But I beleeve Mr. Baxter is instar omnium with Mr. W. Now he acknowledgeth l , that this Text. with the like , doth expresse an absolute Covenant . Mr. W. might as well say , that the bond and condition of the Covenant on our part is expressed in these words , they shall be my people , or in the other clause , I will be their God , interpreting it by that of Hosea 2.23 . They shall say , I am their God ; which one ( I remember ) would have to be the condition of the Covenant on our part ; so that according to their 〈◊〉 Interpretations , the New Covenant shall consist only of conditions , or of precepts imposed upon us , without so much as one Promise of mercy to us ; and consequently , the Covenant of Grace shall exhibit no Grace at all ; or at most , much lesse then the Covenant of Works doth . If the Lord had meant that these words , I will write my Laws in their hearts , &c. should be the bond of the Covenant on our part , he would have expressed it in such a manner , If my Lawes be written in your hearts , I will be your God ; the words are plainly a promise of Sanctification , which is one principall benefit of the New Covenant . § . 11. Whereas he adds , That God doth here promise to work Faith , which Faith is not promised as an effect of the Covenant , but as the means , by which we are brought into Covenant ; It being so crudely asserted , a bare denial might serve the turn . But ( 1 ) I shall appeal to the indifferent Reader , whether it doth not sound very harshly , That the same words should be formally , both a precept and a promise , and that God should require a condition of us , and yet promise to work it in us ? How shall we distinguish between precepts and promises ? Mr. W , may be pleased to consider , what some Grand Assertors of Conditions have said thereof m . ( 2 ) I would ask , whether this promise of Faith be not a part of the New Covenant ? All the promises of God do belong , either to the Covenant of Works , or to the Covenant of Grace : It is no part of the Covenant of Works . Ergo , It is a part of the Covenant of Grace . Now if the promise be a part of the New Covenant , the thing promised is an effect of the Covenant ; or a benefit given , by vertue of it . ( 3 ) I would ask , whether the promise of Faith , be not an effect of Christs death ? If it be , then is it an effect of the Covenant already made ; for all the effects of his death , are effects of the Covenant , which was confirmed by his death ; who , for this cause is called the Covenant , Isa. 42.6 . & 49.8 . implying , That all the benefits of the Covenant , are the fruits and purchases of his death ; and that Christ hath not purchased any thing for us , but what is promised in the Covenant ; the effects of the Covenant , and the effects of Christs death are of equal latitude . ( 4 ) The Scripture no where affirms , That Faith is promised as a means to bring us into Covenant , or to invest us with a right and title thereunto . That which gives men interest in the Covenant , is the good pleasure of God , willing those blessings to them ; and the purchase which Christ hath made in their behalf , who hath performed whatsoever was necessary by Divine constitution , in order to our having of them . We grant , That Faith is the means whereby we come to know our interest in the Covenant , and in all the benefits thereof : But their saying , That hereby we have , or do obtain our interest and title to the Covenant , hath not any ground that I finde in the Written Word . If any shall infer it from hence , because it is said , Believe , and thou shalt be saved ; they may as well make Baptism , Sanctification , Perseverance , &c. ( to which the promise of Salvation is sometimes annexed ) means , to bring us into Covenant , or to invest us with a right and title to the benefits of it , and consequently no man shall have any interest in the Covenant as long as he lives , and till these conditions be performed . To conclude , If the promise of Faith be a part of the Covenant , ( as hath been shewed ) then is it not a means to bring us into Covenant , or to invest us with a title to the benefits of it , because it is impossible that the same thing should be the means , or cause of it self . CHAP. XVIII . Wherein Mr. Woodbridges Exposition of the New Covenant , ( mentioned Jere. 31.33 . and in other places ) is further examined . THe Tenor of the New Covenant , in the Prophet ( whose words are punctually cited by the Apostle , Heb. 8. ) runs thus , This is the Covenant that I will make with the House of Israel ; after those days , saith the Lord , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people ; and , &c. But now Mr. W. renders it thus , [ This is the Covenant which I will make with the House of Israel ; when I shall write my Laws in their hearts , I will be their God , &c. or , This is the Covenant , which I will make , saith the Lord , that giveth his Laws into their mindes , and writeth them in their hearts , &c. ] I know not what can be called wresting of the Scripture , if this be not : If men may take the liberty , to chop and change , to adde or diminish from the Word , at their pleasure , nothing can certainly be concluded thence ; nay , the Scripture might be made a shelter for the foulest Errors . It savors not of a spirit , that trembles at the Word , and believes that threatning , Revel . 22.18 . to make so bold with the Oracles of God. The word [ when ] is neither in , nor agreeable to the Hebrew , or Greek Text , though he would make his Reader believe , that it is in both . The Verbs in the first clause , are not in the Present , but Future tense , as in the rest which follow . Besides his Paraphrase , chargeth the Holy Ghost , with a gross tautalogy , if not a flat contradiction . The time of making this Covenant is signified in these words , [ After those days ] which undoubtedly ought to be referred unto the days of the Messiah , in opposition to the times before , when the Grace of this Covenant was not so clearly revealed ; so that it was needless he should adde [ When I put my Laws , &c. ] And if God makes not his Covenant with Spiritual Israel , till he writes his Laws in their hearts , then the former clause [ After those dayes ] must either stand for nothing , or else imply a falshood . In a word , The unsoundness of this gloss , doth appear from hence , that these words are not onely here , but in many other places , mentioned as a distinct promise of the New Covenant , and not as a bare connotation of the time , or a Periphrasis of the person , that makes the Covenant , as Mr. W. carries it . See Deut. 30.6 . Ezek. 36.26 , 27. Jere. 32.38 , 39. where that promise , which Mr. W. calls , The matter or substance of the Covenant on Gods part , is put first , and the other which he calls the Condition , is made as it were , the Consequence of the former . § . 2. The Scriptures he hath brought to countenance his new found interpretation of the Covenant , will by no means shelter it ; as Jere. 24.7 . I will give them a heart to know me , that I am the Lord , and they shall be my people , and I will be their God ; for they shall return unto me with their whole heart . [ Where ( says he ) the condition on the peoples part of the Lords being their God , is , their returning with their whole heart . ] The affirmation is not so clear , as not to need a proof ; that promise , I will give them a heart to know me , is ( as hath been shewed , ) one principal blessing of the New Covenant , the immediate effect whereof is , Mens returning unto God with their whole heart . Now to call their returning unto God , the condition of Gods being their God , is as unhappy a mistake , as his , That set the Cart before the horse . Could they have returned to God , unless God had returned to them * ? Are not Faith and Repentance , the fruits of our Reconciliation , by the blood of Christ ? God having given us his Son , hath with him given us all things else , Rom. 8.32 . Mr. ●alvin calls this blessing , of Gods being our God , Causam & principium omnium bonorum , i. e. The cause and fountain of all other blessings ; and particularly , of the renewing of our hearts , and our returning unto God. Now the consequences and Effects of a Blessing , are not the Conditions of it . § . 3. His next Allegation from Heb. 10.14 , &c. hath the fate , to fall as short of the mark , as the former did . For the Apostles scope there , is not to shew in what order and method , the benefits of the Covenant are bestowed upon us , but that there needs no other Sacrifice for sin , besides the Sacrifice which Christ hath offered ; which he proves , because God in that Covenant , which he promised to make with his people in the times of the New Testament , declares , That he will not onely give them a new heart , but their sins and iniquities shall not be remembred any more . Now where there is no more remembrance of sin , there needs no more Sacrifice for sin ; so that the words expressed , are sufficient to compleat the sense without understanding of [ then he saith ] or [ then it followeth ] which Mr. W. hath added in the close of the sixteenth Verse . We may take them as they lie , from Verse the fifteenth . Whereof ( to wit , of Christs perfect Sacrifice , mentioned Vers. 14. ) the Holy Ghost is a witness to us ; for after he , i. e. the Holy Ghost , had said before , This is the Covenant that I will make with them , after those dayes , ( to wit , of the Old Testament , which are now expired ) The Lord saith , ( viz. The Holy Ghost , who is the Lord Jehovah , and with the Father , and Son , the Author of the New Covenant . ) I will put my Laws into their hearts , and in their mindes will I write them ; and their sins and iniquities will I remember no more : So that I say , there is no need that either of those clauses [ Then he saith , &c. ] should be foisted in between the 16 and 17 Verses . It seems to me , That the Copulative [ And ] is set as a bar , to keep it forth , shewing that the words in the 17 Verse , ought to follow immediately upon the sixteenth . I grant that the promise of Remission , is one of the most special , and noble Blessings , contained in that general promise , I will be their God ; yet it doth not follow , that Regeneration or Inherent holiness is required or promised , as the means or qualification , to obtain this Blessing . Pareus his Note upon the place is very sound , That the Apostle here , doth ground the promise of remission of sins , upon that perfect oblation which Christ hath offered , and not upon works of Sanctification , which ( according to Mr. Woodbridges Doctrine ) is the immediate principle , from whence it follows . § . 4. His next Assertion [ That in the New Covenant , the giving of the first Grace , is always promised , not as a part of the Covenant , but as a means and qualification on mans part , for his entrance into Covenant , ] is justly obnoxious unto more then one Exception . 1. The work of Conversion , or the renewing of our hearts , i● unfitly called The first Grace ; For ( 1 ) to speak properly , the first Grace , is that , which is Grace indeed b , to wit , the Everlasting Love , Favor , and Good-pleasure of God towards his people ; for this is the rise and fountain of all those mercies , which we receive in time , yea , of Christ himself , John 3.16 . Or ( 2 ) if by Grace , we understand the Fruits and Effects of this Grace , then certainly the precedenc● or priority must be given unto Jesus Christ , for whose sake all other blessings are bestowed upon us , Ephes. 1.3 . Or else ( 3 ) if by Grace we understand the Fruits and Effects of Christs death , or the benefits which are freely given us for his sake , even in this sense , Inherent Sanctification is unduly put in the first place , which is a consequent , both of Justification and Adoption , Gal. 4.5 , 6. Though it be promised in that place of Jeremy , before Remission of sin● , yet in other places it is put after it ; as Ezek. 36.25 , 26. Jere. 32.38 , 39. The Reason why this promise is sometimes put first , may probably be , because the Grace of Sanctification is most apt to affect our senses , we do apprehend and perceive it , before we come to know our Justification . § . 5. 2. It is utterly false , That the giving of a new heart , is not promised as a part of the Covenant ; but as a means on mans part , for his entrance into Covenant : For ( 1 ) the Scripture no where affirms it ; and it is weakly concluded hence , because it is sometimes mentioned , first in the recital of the Covenant , which is all he hath to pretend for this notion , seeing that in other places , the promise of Sanctification , follows that of Justification ; from whence he may as well conclude , that Justification is promised not as a part of the Covenant , but as a means to intitle us unto Sanctification ; so that not onely , the promise of Faith , but of Remission also shall be excluded from being a part of the Covenant . ( 2 ) The promise of a new heart , includes not onely the first act of Faith and Repentance , but the continuance and increase of these Gifts ; so that either he must say , that all the Promises of Sanctification , which are included therein , are no part of the Covenant ; or that the same promise is both a means to bring us into Covenant ; and a part of the Covenant , i. e. it is a part , and no part . I must confess , that I never yet met with that man , who had the forehead to deny , that the promise of Faith , and Repentance , is a part of the New Covenant . ( 3 ) It seems to me an undeniable truth , that the promises of Sanctification , as well as of Justification , are parts of the Covenant , considering ( 1 ) that they have the same ground and foundation , to wit , the merit and purchase of Jesus Christ ; Christ hath merited Faith and Repentance , no less then remission of sins . Now whatsoever Christ hath purchased , the Covenant promiseth : All the effects of his death , are equally parts of the New Covenant . ( 2 ) Both these promises have the same end and design , viz. The glory of God. Faith and Repentance , are not promised onely subserviently for our benefit , but ultimately for the praise of his glory , Tit. 2.14 . 1 Thes. 4.3 . ( 3 ) They are promised in the same manner , as distinct , and not as subordinate benefits ; he doth not say , I will write my Laws in their hearts , that I may pardon their sins and iniquities . But , I will write my Laws , &c. and their sins and iniquities , I will remember no more . § . 6. 3. It sounds harshly , That God promiseth Faith , as a means on our part , to bring us into Covenant ; for if God doth promise to bestow Faith , it cannot properly be called a means on our part , it were a means on our part , if we performed it our selves , and by our own strength , as the condition required of . Adam , should have been . For the removing of this rub , I shall make it to appear ; that in the New Covenant , there is no condition required on our part , to give us a right , and title to the blessings of it : But before we proceed , we will give the Reader a brief account of those other Scriptures which Mr. W. hath alledged to prove , That Faith is promised , not as a part of the Covenant , but as a means on our part , to obtain the remission of sins : All which I finde have the same misfortune as the rest , not to be able to bring forth the conclusion , which his fancy hath begotten on them . That in Ezek ▪ 36.25 , 26 ▪ 27 , 28. makes quite against him ; for there the Lord first promiseth to justifie us , in those phrases of pouring out clean water upon us , and of cleansing us from all our filthinesses , Verse 25 ▪ ●nd then to renew , or sanctifie us , Vers. 26 , 27. So that there is no colour to infer from hence , that Sanctification , or any part thereof , is promised as a means to intitie us to Justification . § . 7. The other two Texts , are much to the same purpose , scil . Ezek. 11.19 , 20. and chap. 27.23 , 24 , 26 , 27. where the Lord after he had promised unto his people many particular blessings ( as that he would give them a new heart , take away their stony heart , make them walk in his Statutes and Ordinances , that they should no more defile themselves with Idols , that David , i. e. Christ , should be their King and Shepherd , that his Tabernacle should be with them ▪ i. e. He would dwell in them , and walk in them , 2 Cor. 6.16 . ) He tells them , That he will be their God , and they shall be his people ; from whence Mr. W. would gather , That God promiseth Faith , not as a part of the Covenant , but as a means to bring us into Covenant , that God may be our God. How rational this Deduction is , let the Re●der judge , for if that promise , I will be their God , must be taken exclusively ; so that the promises preceding , are no part of the Covenant , then the promises of Justification , Sanctification , Perseverance , &c. must be excluded from being parts of the Covenant . If he sayes , that it onely excludes Faith , I would ask quô jure , what reason is there ▪ that it should exclude Faith , more then the other promises preceding ? If it includes the rest , why not this ? But to draw to a conclusion , we say , that this promise , I will be their God , and they shall be my people , may be taken , either ( 1 ) more generally , as comprehending all good things whatsoever , as if the Lord after the enumeration of many particular benefits , had summed up all in this . I will be their God , q. d. They may expect as much good from me , as the living God can bestow upon his people , even this that hath been mentioned , and all things else ; and in this sence the promise of Faith , or the Spirit which works Faith , is included in it ; or ( 2 ) it may be taken more restrictively , as noting some particular benefit and priviledge distinct from the rest , as that they shall worship him , and he will protect and provide for them ; or else , that they shall not onely have an interest in God , but that they shall know it , and live in the comfort of it . § . 8. In the next place , Mr. W. offers me his service , to new mold my Argument , and to cast it into a better form , as thus , They concerning whom God hath promised , that he will give them Faith , they are in Covenant before they believe ; but concerning the Elect , God hath promised that he will give them Faith , Ergo. But pace tanti viri , I shall not accept his courtesie , if he hath any minde to it , as I have framed it , the Law is open , he may try his skill ; onely he may be pleased to remember , that these Texts , Jere. 31.8 . Heb. 8. were not brought to prove that we are in Covenant before we believe ; but that the Spirit which works Faith , is given by vertue of the Covenant made with us : As for that Argument which from these Texts he hath advanced against us , together with the Auxiliaries , which he hath placed in the rear , I shall presently attend their motion , having first given in my evidence , to the cause depending , That the New Covenant is not conditional , and that in it , God doth not require any restipulation from us , to intitle us to the blessings of it : The contrary Assertion , I conceive , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his whole discourse : For if there be no condition , or restipulation required in the New Covenant , there will be no need , to make Faith the mears of our entrance into Covenant , nor any absurdity in saying that our Justification in the sight of God precedes Faith. CHAP. XIX . Wherein is shewn , That in the New Covenant there are no conditions required of us , to invest us with a Right and Title , to the blessings of it . BEfore I do give the Reasons of this Assertion , I must crave the Readers patience , whilest I tell him ( 1 ) what I mean by the New Covenant , and ( 2 ) what I understand by a condition . 1. By the New Covenant , I mean that engagement which God hath laid upon himself , to bestow on them for whom Christ hath died , all good which is commensurate to their nature , and by vertue whereof all blessings Corporal , Spiritual , and Eternal , do flow down unto them . I call it an Engagement , because God by promising makes himself a debtor , though not to us , yet unto himself ; being bound in justice to perform his Word and Promise . There are two principal Engagements , which God hath laid upon himself , in order to our Eternal Happiness , to one of which all his promises may be reduced . The first is that Covenant which he made with the first Adam in the time of his innocency ; wherein God promised us life , upon condition of our perfect obedience : This is called a Covenant of Works , because the effects thereof do depend upon our works ; the promise is not in force , nor have we any right to the Blessings , until all those works are performed which are here required . Now this Covenant ( saith the Apostle ) became weak through the flesh , i. e. It was altogether unable to give us life , by reason of our default , and not performing the condition required of us ; we have no benefit at all by this engagement , and therefore the Lord made another Covenant with the second Adam , that upon the making of his soul an offering for sin , he would give unto his Seed , viz. All the Elect , Eternal life , i. e. All good things whatsoever which they stand in need of . Now this we call The New Covenant , because it succeeded in the place of the other ; and the Covenant of Grace , because all the effects thereof , do flow down unto us , meerly from the favor of God , and the merit of Christ. All the mercies we receive , they are the fruits and effects of this engagement , Zech. 9.11 . It is the onely plea we can use to God , both for the things of this life , and that which is to come ; and by vertue hereof , we may claim and confidently expect from him all things whatsoever which we stand in need of , and are good for us . Now I say , that Promise or Covenant by vertue whereof , we obtain both Grace and Glory , good things , present and future , is not conditional to us ; I say , to us ; for to Christ it was conditional , though to us it be free ; to him it was a Covenant of Works , though to us it be a Covenant of pure Grace ; there is not so much as one blessing doth descend to us , but he hath dearly bought it , even with the price of his own blood ; for which cause he is called the Mediator , Witness , and Surety of the New Covenant . § . 2. 2. When we say the New Covenant is not conditional , we understand a condition in its proper and genuine sense , as the Jurists use it , in reference to mens contracts and bargains . A condition ( saith Dr. Cawel a ▪ ) is a rate , manner , or Law annexed to mens acts ( or grants ) staying and suspending the same , and making them uncertain , whether they shall take effect , or no. And our English Papinian b , Conditio dicitur cum quid , in casum incertum , qui potest tendere ad esse , aut non esse , confertur . To the same purpose , the Expositor of Law terms c , A condition is a restraint or bridle , annexed and joyned to a promise , by the performance of which , it is ratified and takes effect , and by the non-performance of it , it becomes voide , the person to whom it is made shall receive no commodity or advantage by it : Hence is that Maxime amongst Lawyers , Conditio ad impleri debet , priusquàm sequatur effectus , i. e. The condition must be performed , b●fore the Grant or Promise becomes valid . In this sense we say ▪ The Covenant which God made with Adam was conditional , God annexed to the promise of Life , the condition of Obedience . Do this , and thou shalt live ; The stability , and success of that promise , did depend upon his performing of the condition ; he failing in his part , the promise became voide . Now we deny , that the blessings of the New Covenant , do depend upon this , or any other condition to be performed by us . Lawyers do distinguish of a twofold condition , ( 1 ) Antecedent , and ( 2 ) Consequent . The Antecedent condition being performed , doth get , or gain the thing , or estate made upon condition ; the Consequent condition doth keep and continue it . As for instance , If I fell a man a Farm , on condition he shall pay me five hundred pounds present , and forty shillings , nay , be it but six pence per annum for the future ; the payment of the five hundred pounds is the Antecedent condition , which gives him possession of the Farm ; the forty shillings or six pence per annum is the Subsequent condition , and that continues his possession ; and if he fail in this latter , the Estate is forfeited , and in Law I may re-enter upon the Farm , as if no such bargain had been made between us . Now we say further , That the Blessings of the New Covenant require not onely no Antecedent , but no Subsequent condition to be performed by us ; there is nothing on our parts that procures our Right and Interest , nor yet that continues and maintains our interest in them ; The Lord Jesus is both the Author and the Finisher of our Salvation ; it is by , and through him , that we are made Sons , and doe continue Sons ; are made Righteous , and doe continue Righteous ; that we Obtain , and do Injoy all the effects of the New Covenant . § . 3. I am not ignorant that the word Condition is sometimes taken improperly , for that which is meerly an Antecedent , though it contributes not the least efficiency , either natural , or morall , towards the production of that which follows it : A condition properly taken , is a moral efficient cause , which produceth its effect by vertue of some compact , agreement , or constitution between persons , omnis conditio antecedens est effectiva , a condition properly so called , is effective of that which is promised upon condition . Now I say , not onely conditions in a proper sense , but all certaine and constant Antecedents ( though they are not expressed or included in their Federal constitution , so as that the Promise doth depend upon them ) may in a vulgar sense , be called conditions of those things that follow them ; and in this sense our Divines doe commonly call one benefit of the Covenant a condition of the another ; as that which is given first , of that which is given after . Thus Dr. Twisse d makes inherent holinesse to be causa dispositiva , or the sine qua non , ( not of Justification ) but of Salvation , or Glorification , because the one alwaies precedes the other : Many other do expresse themselves in the same manner . It is evident that some benefits of the New Covenant in their execution and accomplishment doe follow others ; though we have a right unto them all at once ( for as much as that flowes immediately from the purchase which Christ hath made ) yet we have not possession of them all at once , but in that order and manner as God is pleased to bestow them : Christ hath procured both Grace and Glory for his Elect , yet he gives Grace , i. e. Gracious Quallifications , as Knowledge , Faith , Love , &c. before he brings them to the possession of Glory ; in which sense , I conceive , it is that the Scripture annexeth Salvation unto Faith , and other works of inherent Holinesse , Matth. 5. pr. Heb. 12.14 . &c. because these are certain and infallible Antecedents in all that shall be saved e ; none ( who live to years of understanding ) are saved , but they that doe beleeve the Gospell , and shew forth the fruits of it in a suitable conversation : If in this sence onely , Faith and Repentance be called conditions of the Covenant , to wit , because they are wrought in all those that do injoy the ful effect of the Covenant , I will not contend . § . 4 , Yet I think it fit rather to forbear this expression , ( 1 ) Because it is so improper , to call a part of the Covenant , the condition of it , Chamier , though he often useth the expression , yet hee acknowledgeth that Faith is called a condition , verbis minus propriis ; And a little after , Fidei conditio , non est antecedens sed consequens , non est causa salutis , sed instrumentum apprehendendi gratiam , i. e. Faith is not a proper antecedent condition , but an improper or consequent condition , it is not a cause of salvation , but only the instrument whereby we receive and apply it . Mr. Rutherford himselfe , though he cals them Libertines and Antinomians , who say the Covenant of Grace is not conditionall , yet almost in the same breath he hath let fall these words : To buy without mony , and to have a sight of sin , is the condition of our having the water of Life , but the truth is , it is an improper condition , for both wages and worke is Free Grace . I confesse improper locutions ought to be borne with , when they serve to illustrate truth ; but this I conceive doth exceedingly darken it . ( 2 ) Because of the advantage which the adversaries of the Gospel doe make of this expression ; were most of the ancient Fathers now alive , to see what use the Papists and others doe make of their unwary sayings , to patronize their Errors , I am perswaded , they would fill the world with their retractations and apologies . Have we not cause then to be careful in this matter , when we see so many profligated Errors , as Free-Will , and Universall Redemption , sheltering themselves under this expression ? But ( 3 ) That which moves me most , is compassion to our vulgar hearers ; who when they hear men say , that Faith , Repentance , &c. are conditions of the Covenant , understand it no otherwise then in the most common acception , and as the term Condition is used in reference to mens Contracts , and as Obedience was the condition of the first Covenant ; whereby , ( as Luther hath observed h ) they live stil in bondage , not daring to take hold of the Promise , because they doubt whether they have the condition ; All their endeavors after Faith , and Holinesse are but mercinary and selfish , they would not do the work , but to get the wages . § . 5. But this is not the matter , that is now in question , Our difference is not about words , but things , The Reader I suppose is sufficiently informed in what sence we deny , that the New Covenant is conditional , to wit , in that manner as the first Covenant was , which was properly conditional : and this perswasion I cannot but adhere to ( notwithstanding al that I have seen or heard to the contrary ) That in the New Covenant wherein God hath promised Life and Salvation unto sinners , for whom Christ hath shed his blood ; and by vertue whereof they do obtain all good things present and future , there is no condition required of them to obtain or procure the blessings that are therein promised ; For though God doth bestow upon us one blessing before another , yet he gives not any one for the sake of another , but all of them ( even to our finall sitting down in Glory ) are given us freely for the sake of Christ ; Glory it selfe is not only not for , but not according to our works , as the principle or rule , by which God proportions his reward , but according to his owne Mercy and Grace . My Reasons for the Thesis are . § . 6. 1. Because in all those places , wherein the nature or tenor of the New-Covenant is declared , there is not ( as Dr. Twisse i hath observed ) any mention at all of the least condition , as Jer. 31.33 . Ezek. 36.25 . &c. Hos. 2.18 , 19 , 20. in all which places , with the like , God promiseth to doe all in them and for them ; upon the last of those Texts Zanchius observes k , Non ait si non resipueris , recipiam te in gratiam , & desponsabo , sed absolute [ ego te desponsabo ] est igitur absolutissima promissio , qua sine ulla conditione promittit ▪ Deus , s● s●um populum , in gratiam recepturum , & servaturum , &c. i. e. He doth not say , if thou wilt repent , I will receive thee into favor , and betroth thee ; but absolutely [ I will betroth thee &c. ] It is therefore a most absolute Covenant , wherein God , without any condition , doth promise that he will receive his people into favor , and save them . The same Author in another place l , speaking of the Covenant which God made with Abraham , Gen. 17.7 . It is to be noted ( saith he ) that this Promise is altogether free , absolute , and without any condition , which he proves by two Arguments , one of which is , Quoniam nullam plane in verbis foederis conditionem legimus , i. e. Because in the words of the Covenant we finde no condition . And long before him that noble Champion of Grace against the Pelagians , Prosper of Aquitan m ( who lived about the year 445. ) Manet prorsus & quotidie impletur quod Abrahae dominus sine conditione promisit sine lege donavit : The Covenant ( saith he ) is still in force , and is daily fulfilled , which the Lord promised unto Abraham , without any condition , and established without a restipulation . Now if any shall say that these , and such like Texts do not comprize the whole , but onely a part of the New Covenant , because God doth not say , it is the whole Covenant . I Answer , ( 1 ) That it is a meer shift , like that of the Papists n against Justification by Faith alone , because the word [ Alone ] is not found in those Scriptures , which the Protestants doe bring to prove it . Our Divines answer , it is there virtually , and by necessary consequence , though not formally or litterally ; So say I , when the Lord saith expressely , This is my Covenant ; It is all one , as if he had said , This is my whole Covenant . Let our Adversaries shew us one place , where any conditional Promise is called the New Covenant , either in whole or in part . ( 2 ) That which they would make the Condition of the Covenant on our part , is expressely promised to us , no lesse then any other blessing ; and their saying that it is promised in the Covenant , but not as a part of the Covenant , hath been sufficiently disproved before . § . 7. 2. Because all those Covenants which God made to prefigure this Covenant , were free and absolute , without any Condition ; therefore the Covenant it selfe , which was figured by them , is much more so : It is not to be questioned but the substance hath as much Grace as the shadow . Now I say in those tipicall Covenants , which God made with Noah , Abraham , Phineas , David , &c. there are no Restipulations o . The Covenant with Noah , doth not run like that with Adam , Do this , and live , but , I will not destroy the earth , &c. Gen. 9.11 . I confesse Rivet p saith , the condition on Noahs part , was ut justè , & intigrè ambularet . But ( 1 ) God doth not say so ; the Lord doth not say , I will make this Covenant with thee , if thou wilt walke uprightly . ( 2 ) This Covenant was made not onely with Noah , but with every living creature , Vers. 12. Now sensitive creatures could not performe any such Condition . ( 3 ) If the benefit of that Covenant had depended upon Noahs upright walking , then upon Noahs fall , V. 21. the World should have been drowned again ; as death entred into the world upon the non-performance of Adams condition . The Covenant with Phinehas , Num. 25. is not like that which God made with Eli , which was but a conditional and uncertain Covenant , 1 Sam. 2.30 . So the Covenant which God made with David , concerning the Kingdom , is not like the Covenant which he made with Saul , which was quickly voide , because it depended upon his obedience , 1 Sam. 13.13 , 14. which Davids did not ; and therefore the Covenant which God made with David , is called The sure mercies of David , Isa. 54.3 . God promised mercies unto Saul as well as unto David , but they were not sure mercies q , because they were conditional , they were promised upon conditions to be performed by him ; but the Covenant with David , was sure and stedfast , Psal. 89.28 . because it depended not upon conditions on his part ; and therefore , though he started aside as well as Saul , yet the Covenant made with him was not thereupon dissolved , and broken . § . 8. 3. Because if there were any condition required in the New Covenant to intitle us to the Blessings of it , it would not be a Covenant of pure Grace ; so that the asserting of conditions in the New Covenant , doth by necessary consequence overthrow the nature of it ; for as Austine hath observed , Grace is not grace , unless it be every way free , and the Apostle before him , Rom. 11.6 . If by grace , then is it no more of works , otherwise grace is no more grace ; but if it be of works , then is it no more grace . Our Salvation is ascribed to Grace , not onely inclusively , but exclusively , Ephes. 2.8 , 9 , Tit. 2.5 . All the Blessings of the New Covenant are called Gifts , Rom. 5.17 , 18. & 6.23 . and gifts that are given freely , 1 Cor. 2.12 . Rom. 3.24 . To give a thing freely , and conditionally , are contradictories ; he that parts with any thing upon conditions , doth as it were sell it . The works and conditions which men perform , in the Prophets phrase , are their money . Isai. 55.1 , 2. A condition performed , makes the thing covenanted for a due debt , which the promiser is bound to give ; so that if the Blessings of the Covenant , did depend upon conditions , they would not be of grace , but debt ; and men by performing those conditions , would be , at least in part , their own Saviours . Now what can be imagined more derogatory to the Grace of God ? Object . True may some say , it would derogate from the grace of God , if we attributed such a meritoriousness unto these conditions , as the Papists do unto works ; but we do not do so . To which I answer , ( 1 ) That the Papists assert no other works and conditions to be necessary to Justification and Salvation , then what our Adversaries do . ( 2 ) Neither Papists nor Arminians do ascribe any more meritoriousness to works , then our opponents : They grant there is such an infinite distance and disproportion between the Blessing promised , and the conditions required of us , that in strictness of Justice they do not deserve it , onely expacto , seeing God is pleased to promise so largely upon condition of so small a pittance of service , we may be said to merit by performing the condition ; and in this sence , Mr. Baxter r will tell you , That the performers of a condition , may be said to merit the reward . The Papists never pleaded for merit upon any other account ; Mr. Calvin s observed long ago , how much they please themselves with this simple shift , supposing that hereby they shall evade whatsoever Arguments are brought against them : Though Mr. B. seems to mince the matter , calling his conditions but a sine qua non , and a Pepper corn t , &c. he attributes as much , if not more to works , then the Papists , Arminians , and Socinians , have done ; the Papists will not say , That works do merit in a strict and proper sence . Smalzius u calls their fides formata , a meer sine qua non ; and a known friend to the Remonstrants Doctrine amongst our selves w , dubs it with no better name , then a sleight , unconsiderable , despicable Pepper corn , most pitifully unproportionable , to the great rent which God might require , and to the infinite treasure of glory he makes over to us : And again , That mite of Obedience , Faith and Love. But now Mr. B. goes a step beyond them , in that he ascribes a meritoriousness to works , which the Arminians , and Socinians have not dared to do . ( 3 ) I would ask whether the condition required of Adam , were meritorious of eternal life ? I presume no man will say it was , in a strict and proper sense , there being no proportion between the work and the wages ; but yet that condition did lessen the freeness of Divine Grace : The Grace of God was not manifested so much in saving man in that way , as in giving life unto him freely . And therefore to put our Justification and Salvation upon the same terms , must necessarily eclipse the Grace of God in the New Covenant . Object . But some may say there is a great difference , the conditions required of Adam were legal conditions ; but the conditions which we stand for , and assert in the New Covenant , are Evangelical Conditions . I answer , That the sound of words doth nothing at all alter the nature of things ; all conditions performed for life , are legal conditions : The precepts both of Law and Gospel , have the same matter , though not the same end ; but when Gospel duties are made conditions of Justification and Salvation , there is no difference . Object . Yes , may some say , Evangelical conditions are more facile and easie , then the Legal were . Are they so ! Let them consider again , whether it be more easie for a man that is dead in trespasses and sins , to believe in Christ , to love God , to hate sin , to mortifie his lusts , &c. then it was for Adam in his innocency ( when he had a natural inclination to obey God ) to abstain from the fruit of one Tree , when he had a thousand besides , as good as that ; there can be no condition imagined more facile and feasable , then Adams was . But if it were so , yet would the reward be debt , and not grace : As he that hath his peny by contract , hath as much right to it , though he labored but an hour , as if he had endured the heat of the whole day . We say , Gradus non variat speciem , it is not more grace , but all grace , that doth denominate the Covenant , a Covenant of Grace . § . 9. To these Reasons there might be added many more ; which because they have been mentioned before , upon another occasion , I shall not stand upon them . 4. Because all the pretended conditions of the Covenant , are promised in the Covenant : Now it is absurd to make any thing a cause of itself , or a means and condition whereby it is procured . 5. Because the asserting of conditions in the Covenant , attributes unto men a power and ability to do good , not onely before they are justified ; but before they believe : For if all the promises of the Covenant are conditional , then the promise of Faith is conditional , and consequently a man must be supposed able to perform some good and acceptable work to God before he believes , whereas without Faith , it is impossible to please God , Heb. 11.6 . Conditions in a proper sence , do necessarily infer the liberty of mans will unto that which is good ; for as the Remonstrants do define it , A condition is a free act which we absolutely may perform , or not perform , by Freewil not acted , by the predeterminating grace of God. A Conditional Covenant and Freewil , are inseparable ; the former supposeth the latter : Whether Mr. W. will own the Consequence , I am not able to say ; however , that there is no such power , or ability in the Natural man to do that which is good , might be irrefragably demonstrated from sundry Scriptures , as Gen. 6.5 . Eph. 2.1 , 2. 1 Cor. 2.14 . 2 Cor. 3.5 . Rom. 7.18 . Phil. 2.13 , &c. 6. Because if the Covenant were conditional , no man in this life , could attain to any assurance of his own interest in the blessings of it , but must live always in a wavering and uncertain estate , as to the hope of eternal life ; that hope of Salvation which is built upon conditional promises , is ( as Calvin observes ) always wavering and tottering ; for conditional promises belong to none , but unto them who have performed the condition : If remission of sins were promised unto us , not absolutely but conditionally , as upon condition that we do believe , repent , and persevere . Tum ( says Rutherford x ) remissa nulla omnino peccata sunt in hac vita , &c. i. e. Then it must follow that no mans sins are remitted in this life , no man is justified here , which is contrary to many plain Scriptures , as Rom. 4.10 . & 5.1 . & 8.30 . Ephes. 1.7 . 1 Cor. 6.11 . § . 10. 7. Because the Scripture shews , that there is the same proportion , between Adams conveying sin to his seed , and Christs conveying Righteousness to his Seed , Rom. 5.16 . The imputation of Adams sin did not depend upon the personal sinful acts of his posterity , so neither doth the imputation of Christs Righteousness depend upon the good works and actions of Gods Elect ; but as by Adams sin , all his posterity became actually sinners , even they that had not sinned after the similitude of Adams transgression , i. e. Actually in their own persons ; even so by Christs Righteousness all the Elect to the end of the world , are constituted righteous , before they have performed any works , or conditions in their own persons . 8. Because if the Covenant were conditional , then Infants and Ideots , though elected , could have no interest in any of the blessings therein promised , in regard they cannot perform the conditions , upon which they do depend ; and consequently , dying without Faith , they must needs be damned . § . 11. ● . and lastly , If they to whom the Covenant belongs , had a right and title to all the blessings of the Covenant , before their believing , and turning unto God , then are there no conditions required on our part to intitle us to the blessings of it . But they to whom the Covenant belongs , scil . the Elect , had a right and interest in all the blessings of the Covenant before their believing , &c. Ergo. The Assumption shall be proved in our Answer to that Argument which Mr. W. hath retorted upon us from Jere. 31. wherewith we shall enter the lists in the next place . CHAP. XX. Wherein Mr. Woodbridges chief Argument against the Absoluteness of the New Covenant , is answered ; and this Position [ That God is the God of his people , before they do believe and repent ] rescued from his contradictions . FRom the Scriptures before mentioned , wherein the tenor of the Covenant is recited , Mr. W. hath advanced this Argument against us , If God be not the God of any , nor they his people before they believe , then none are in Covenant with God before they believe ; but God is not the God of any before they believe . Ergo. As for the Proposition ( says he ) he is destitute of sense that shall deny it ; I say so too , if that clause of Gods being the God of any , be taken comprehensively , and in its full latitude , for their having interest in God , and in all the blessings which God hath intended to his people ; but if it be taken for the actual enjoyment and possession of any one , or more , of those blessings ( as sometimes it is ) he is as much destitute of sense that shall affirm it ; for then the sense of it , is this , If none do know , or have the comfort of this priviledge , that God is their God before they believe , then none are in Covenant with God before they believe ; this consequence is false ; for there is a wide difference between having an interest in God , and the blessings of his Grace ; and our knowledge thereof , or our enjoyment of those blessings . Interest and Possession , are not equipollent and reciprocal ; God may promise some one benefit , in order to our possession , and enjoyment of others , though not to give us a right and interest in them . We say , that by Faith we have the knowledge and comfort of that reconciliation which Christ hath made between God and us , though we cannot say , that we obtain a right and interest therein by Faith : Thorough Faith we come to know , that God is our God , though our believing doth not make him to be our God. But the Assumption , viz. That God is not the God of any before they believe , is obvious unto just Exception , which he hath endeavored to prove after this manner ; If God promise to give Faith , that we may be his people , and he our God , then till that Faith be given , he is not our God , nor we his people : But God promiseth to give Faith , that he may be our God , and we his people , Jere. 31.33 . Heb. 8.10 . Ezek ▪ 11.19.20 . & 36.25 , &c. & 37.23 , 24 , 26 , 27. We have shewn before , that the Scriptures mentioned do utterly refuse to protect the Minor ; and that all the particular promises contained in them , are parts or effects of the Covenant , and not means to bring us into Covenant . The having of a new heart doth not make God to be our God ; but because he is our God , he gives us that blessing , and all things else . § . 2. That God is the God of his people before they do believe , and are converted , is evident unto me from these grounds . First , If God be their God , whom he doth peculiarly love , and whom he hath chosen , and separated to himself from the rest of mankinde , then is the Lord a God unto some before they believe ; the consequence is clear , because God hath loved and chosen some in that manner from everlasting , Jere. 31.3 . Eph. 1.4 . Now this was not an ordinary common love , such as he bears unto all Creatures , but a peculiar distinguishing love , whereby he willed to them the greatest good , even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Eph. 2.4 . See John 17.23 , 24. But God is their God whom he doth peculiarly love , and hath chosen and separated to himself , Ergo. For what is it to have the Lord for our God , but to be appropriated to God , to have such an interest in God , as others have not , to be the objects of his speciall love ? It was Israels prerogative above all the Nations of the world , that they had the Lord to be their God ; now the Lord became their God , by setting his love upon them , and chusing them to be a peculiar people to himself , Deut. 7.6 , 7 , 8. and by separating them from other people , Lev. 20.24 , 25. The Lord , Ezek. 16.8 . declares concerning spirituall Israel , that they became his , whilst they were in their blood , that ere ever they were washed and adorned ( had any amiable qualities in them ) he sware unto them , and entred into Covenant with them ; which swearing as it refers to spiritual Israel must be understood of that Oath which he made to Christ , concerning the blessing of his seed . The Prophet infers this their relation unto God from his everlasting love , Jer. 31.1.3 . The Apostle likewise Rom. 8.31 . grounds the Saints interest in God , or their having God to be with them , upon his eternall and unchangeable good will , towards them , even before he spared his Son to dye for them . So 2 Tim. 2.19 . The foundation of God standeth sure ; the Lord knoweth them that are his ; Implying , that the election , and fore-knowledge of God doth make men his . § . 3. Secondly , If the Lord be a God , not onely to his people , but to their seed also , then is he a God to some before they beleeve ; But he is a God not onely to his people who are called , and doe beleeve , but to their seed who are not called , and do not yet beleeve , Ergo. The Lord promised Abraham , that he would be , not only his God , but the God of his seed ; the seed of Abraham did not then beleeve , yet the Lord stiles himself their God. And the Apostle tels those converts Act. 2.39 . That the Promise was to them , and to their children : Now what was that Promise , but Ero Deus tuus & seminis tui ? If our opposers say , That God was not the God of their children , untill they were called , they will be guilty of the same Tautalogy which they charge upon the Anti-pedo-baptists : upon this ground it is , that the children of beleeving Parents are admitted to baptisme , before they beleeve ; because God hath declared , that hee is their God. § . 4. Thirdly , They whom the Lord hath purchased to be a peculiar people to himselfe , have the Lord to be their God ; But God hath purchased some to be a peculiar people to himself before they beleeve , Ergo. The major is evident , for when a man makes a Purchase , he obtains a legall right and propriety in the thing purchased ; Quod venditur transit in potestatem ementis . And therefore the Apostle concludes from hence , that we are not our own but Gods , because , we are bought with a price , 1 Cor. 6.19 , 20 , The minor is undeniable , That God did purchase us before we do beleeve , even when he gave himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ransome for us , 2 Tim. 2.6 . he bought us ( saith the Apostle ) with his precious blood , 1 Pet. 1.18 , 19. thereby we were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peculiar people , Tit. 2.14 . Though he had not immediately upon the payment of the price , the possession of us , yet thereby he obtained a right to us ; we became his in right , though not in injoyment ; It was here , as with a man that buyes a Living , and payes down the price , he hath immediately a right to it , though he hath not the present possession of it ; he may call it his own , though it be not in his hands . § . 5. Fourthly , If we recive all good things from God ; yea , Faith it selfe , upon this account , because we are his people , then God is our God before wee beleeve ; But wee receive all good things from God , even Faith it selfe , meerly upon this account , because we are his people , as Gal 4.6 . Because yee are Sons , God hath sent forth the Spirit of his Son , into your hearts . They were Sons before they received the Spirit of his Son. So Isa. 48.17 . I am the Lord thy God which teacheth thee to profit , scil . By my word and works ; by which means men are brought to Faith and Repentance : No reason can be given why one man profits by the Word , and another doth not , but because the Lord is a God to one , and not to the other ; he hath chosen one , and not the other , Act 13.48 . as many as were ordained unto eternall life , i. e. chosen and separated from the rest of mankind , to be a peculiar people unto God ; beleeved . § . 6. Fifthly , If none can , or do Beleeve and Repent , but they to whom the Lord doth manifest this Grace , That he is their God , then the Lord is our God before we beleeve and repent ; But none do or can beleeve and repent , but they to whom God doth reveale and manifest this Grace ; Ergo. We chuse him , because hee hath chosen us ; and love him , because he hath loved us first , Joh. 15.16 . 1 Joh. 4 10.19 . In Hos. 2.23 . saith the Lord ; I will have mercy upon her , that had not obtained mercy ; and I will say to them which were not my people , thou art my people , and they shall say , Thou art my God. I have observed that Expositors generally , doe take notice of the order of the words . As Mr. Burroughs a , God must begin with us , we cannot begin and say , Thou art my God ; but God must begin with us first , and say , You are my people . And Dr. Rivet b , Hic ord● est considerandus , &c. The order of the words ought diligently to be observed , It is God that begins and calls them his people : who being made his people through Grace , doe by Faith give their consent , and own him for their God. And Zanchy c to the same purpose , The order of the words shewes , That God doth first prevent us with his Grace , and makes us his people , then follows the assent of our Faith , whereby we acknowledge and imbrace him for our God. So that our Faith , doth not make him to be our God , but suppose he is so . § . 7. Sixthly , They to whom God is a Father , and a Shepherd , have the Lord for their God ; But God was our Father , and Shepherd before we beleeved , Ergo. All the Elect are the Sheep , and Children of Jesus Christ. They are his Sheep , Joh. 10.15 . I lay down my life for my Sheep , he laid down his life , not onely for them that were then called , but for them that were to be called afterwards , so ver . 16. Other sheep I have , which are not of this fold ; The Elect Gentiles were his sheep , before they were brought into his Fold , scil . the visible communion of Saints . They are also called his Seed and Children , Isa. 53.10 . and Heb. 2.13 . Behold I , and the children which God hath given mee : Hee speaks of all those Sons , whom he was to bring unto Glory , ver . 10. So Jer. 3.19 . Thou shalt call me , my Father ; Their calling him Father , did not make , but suppose him to be their Father , and in this respect he is called an Everlasting Father , Isa. 9.6 . § . 8. Mr. W. tels us , That he hath onely one observation to adde , which the most learned among the Jewish , and Christian writers , doe often take notice of , and that is this , [ That God is never said to be our God in reference to his giving of the first Grace , but onely in reference to the blessing , which he promiseth to them that have Faith ] Heb. 11.16 . He is not our God , that he may give us Faith , but is every where said to give us Faith , that he may be our God , 1 Pet. 2.10 . I acknowledge that Mr. W. is a learned man , yet I know it is much above his reach to determine , who are the most learned amongst the Jewish , and Christian Writers ; who as yet hath not looked into the tenth part of either : As for the Jewish Doctors , I suppose no man will think them competent Judges of Gospel verities ; and I must confesse , that too many of our Christian Writers are leavened over-much with a Jewish legal spirit ; However if he had pointed to the Authors that make this Observation , I should have weighed the grounds whereon they lay it ; the names of men , though never so learned , weigh lighter then a feather in matters of Faith. If hee took up his Observation upon trust from Grotius ( as I suspect he did ) I shall presume once more , to advice him to take heed of tampering with the Notions of that learned Apostate . § . 9. I have shewed already that sundry Godly and Learned men are of another mind , who exclude all manner of Conditions from the New Covenant , and consequently do make Faith a part of the Covenant , and not the means to bring us into Covenant ; to which there might be added many more , as Luther d , The Promises of the Law are conditionall , promising life , not freely , but to such as fulfill the Law , and therefore they leave mens Consciences in doubt , for no man fulfilleth the Law ; But the Promises of the New Testament have no such Condition joyned unto them , nor require any thing of us , nor depend upon any Condition of our worthinesse , but bring , and give unto us freely , Forgivenesse of sins , Grace , Righteousnesse , and Life everlasting for Christs sake , &c. Melancton speaks as fully to the purpose e , Men commonly ( saies he ) doe imagine that the Gospell is a conditionall Promise ; but this conceit is to be rooted out of them . — The Gospell offers remission of sins and Eternal Life , without the Condition of our works . And again f , Our Obedience is neither the Cause , nor the Condition , for which wee are accepted before God. So P. Martyr g , Wee deny ( sayes he ) That the Covenant of God concerning the remission of sinnes hath any Condition annexed unto it . And Olevian h , The whole frame , or substance of the New Covenant , is without any Condition . Estius puts this question i , How the New Testament can be called a Covenant , seeing it contains onely a most free promise , whereas Covenants do consist of conditions on both parts ? We may not answer ( says he ) that good works are the condition thereof , seeing that works themselves are contained in the promise of the New Testament : But ( says he ) the word [ Berith ] doth not onely signifie a Covenant in a strict sense , which consists of mutual conditions , but it single promise which is free from all conditions ; and such a Covenant is that which we call the New Testament , viz. Promissio Dei prorsus absoluta & gratuita ; to wit , That promise of God which is altogether free and absolute . With him agrees Dr. Ames k , who addes , That the New Covenant is more properly called a Testament , then a Covenant ; because a Will or Testament bequeaths Legacies , without any office or condition of the Legatees . And Beza l , The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Gal. 3.14 . doth not signifie ( says he ) any promise , but that which is altogether free , in which respect it is opposed to the Law ; for the promises of the Law have conditions annexed to them ; and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the New Covenant is signified , is better rendred Promise , then Covenant . But to avoide proli●ity , I shall desire the Reader at his leisure to peruse Junius his Second Oration De foedere novo , prefixt to his Enarrations on the four first Psalms , who being so great a Linguist and Lawyer , his Judgement in this point , ought the more to be regarded . It may be Mr. B. and Mr. W. will place them but in the form of ignorant and unstudied Divines ; Though they do , it hath been sufficiently confirmed , with the authority of a greater Doctor . And if we receive the witness of men , the witness of God is greater , 1 John 5.9 . § . 10. The Scriptures which Mr. W. hath brought , do no whit help him , as Heb. 11.16 . where it is said , God was not ashamed to be called the God of Abraham , Isaac , and Jacob , who were believers ; Ergo , ( says he ) God is not the God of any , before they do believe : He might reason as well , a Father acknowledgeth and stands by his son , when he is in distress , Ergo , He was not his father before . The scope of the place , is not to shew when God did become their Father , but rather the faithfulness and condescendence of God towards his people in their low estate m , for though they were pilgrims and strangers in the world , hated , and despised of all , yet God did own , and honor them . See Psal. 105.12 , 13 , 14 , 15. So that , in 1 Pet. 2.10 . ( where the Apostle speaking to the Saints , says , In times past , you were not a people , but are now the people of God , ) is to be understood , in reference to the external administration of the Covenant , and not the real participation , or interest in the blessings of it : Indeed , in the first consideration , none are the people of God , but they that do profess the fear and worship of the true God , who walk in the name , i. e. In the Laws and Ordinances of God. In which respect the Elect before Faith , are said to have been without God in the world , Eph. 2.12 . And in this sense , all that do profess the truth , are the people of God , though many of them are Hypocrites ; who are therefore said to be of Israel , though they are not Israel ; and some that are but fruitless branches , are notwithstanding said to be in Christ ; which must be understood in respect of external profession , and not of internal implantation . But in the later consideration , none are the people of God , but they that do belong to the Election of Grace , who are the Spiritual Seed , and Israel in truth : And thus , all the Elect , whether called or uncalled , are the people of God ; though before conversion , they have not the comfort , yet they have a good right and title unto all the purchases of Christs death . God knows them to be his people , though they know not , that he is their God. CHAP. XXI . Wherein the remaining Arguments which Mr. Woodbridge hath brought to prove , That the New Covenant is not an absolute Promise , and that the Elect have no right to the Covenant before they believe , are answered . MR. W. towards the close of his Book , hath cast in three , or four Arguments more , for the confirmation of his Opinion , which he thinks superfluous . I might ( saith he ) spare the pains of further proof . And truly , I think so too , unless he had bestowed his pains in a better cause : I must tell him , That when he hath said all that he can , in defence of this cause , he will at last sit down a looser ; for when the day shall come , which shall try every mans work of what sort it is ; this hay and stubble of mans righteousness , and mens pleadings for it , shall be consumed to ashes ; though I am perswaded better things of him , and such as do accompany Salvation ; In the mean time , I shall gladly hear the utmost that he hath to say , in the defence of his Opinion . § . 2. His first Argument , of this last rank , is grounded upon those words , Isa. 55.3 . Come unto me , ( that is , Believe in me , John 6.35 . ) and I will make an Everlasting Covenant with you . Ergo , The New Covenant is not an absolute promise , and none have any interest in the Covenant , before they believe . To which , I answer ( 1 ) the Particle [ Vau ] may be taken Illatively , ( as in some other places it is ) thus [ For ] I will make an Everlasting Covenant ; so that the Covenant is the ground of our coming , and not è contra : Or ( 2 ) if we take it Copulatively , as our Translators do , no prejudice can come thence , unto our Assertion ; for , I will make an Everlasting Covenant , is all one , as if he had said , I will perform , or give to you , all other benefits promised in my Everlasting Covenant , even the sure mercies of David , as the Apostle expounds it , Acts 13.34 . Those promises which are proposed conditionally by the Prophets , are rendred absolutely by the Apostle ; as for instance , that of the Prophet , Isa. 59 20. The Redeemer shall come to Zion , and unto them that turn from transgression in Jacob. The Apostle , Rom. 11.26 , renders it , Then shall come out of Zion the Deliverer , and shall turn away ungodliness from Jacob ; implying that Faith and Repentance , are parts of the Covenant , which God will give unto them , for whom Christ hath procured them . § . 3. His second Argument is , That the voice of the Gospel , which is the Covenant of Grace , is every where [ Believe in the Lord Jesus , and thou shalt be saved ] in opposition to the Covenant of Works , which saith , [ do this and live . ] Ergo , before believing , none have interest in the Covenant . We grant , that this precept or exhortation , Believe in the Lord Jesus , is frequently found in the New Testament , but that this doth formally contain the tenor of the Gospel , or New Covenant , we have before disproved . The Gospel properly and strictly taken , consists neither in the precepts , nor promises of the New Testament , but in the declaration of these glad tidings , that the promises which God made unto his people in the Old Testament are now fulfilled a ; to wit , the promises concerning the coming of the Messiah , and the clear exhibition of all the fruits and effects of his Mediatorship . So that the sum of the Gospel is rather comprized in this b , That Jesus Christ is come into the world to save sinners , yea , the cheif of sinners . That by his one offering , he hath perfected for ever them that are sanctified . Now they that are sent forth to publish and declare these glad tidings , are to invite and command all men every where to believe in him whom God hath sent ; assuring them in the Name of God , That all that do believe in him , shall not perish , but have everlasting life : The command of believing , with the promise of life to Believers , are parts of our Ministery , they are not the tenor of the Gospel , or New Covenant . The Covenant whereof Christ is the Mediator , is said to be better then the former , because it doth consist of better promises , Heb. 8.6 . Now what those better promises are , he tells them immediately out of Jeremy , I will put my Laws into their hearts , &c. wherein the Lord promiseth all good things unto them , without the least restipulation from them . It is said indeed , they that are called , i e. do believe , shall receive the promise of the eternal inheritance . It doth not follow , that their calling unto Faith , was the condition whereby they obtained the inheritance ; no more , then because it is said , Chap. 5.9 . Christ is the Author of Salvation to them that do obey him . Ergo. Works and Obedience are conditions on our part to obtain Salvation : Which places do describe the persons that are saved , but not the tearms or means by which they do obtain Salvation ; they that are called do receive , i. e. Enter into the promised inheritance ; he doth not say , that by vertue of their calling , they do enter , or were invested with a right and title thereunto ; the repeating of his Consequence , is answer enough : They that are called , shall receive the eternal inheritance ; Ergo , None have any interest , in the Covenant before believing , or the New Covenant is not an absolute promise . § . 4. His next Argument is to this effect , The Covenant of Grace is to be preached to every man ; but the absolute promise is not made to every man. Ergo , The Covenant of Grace is not an absolute promise . Answer , The Argument is faulty , both in Matter and Form ; the Assumption should be , But the absolute promise ( scil . of Mercy and Forgiveness , without Works and Conditions performed by us ) is not to be preached to all men , which is false . But we will take things as they lie before us . The Covenant of Grace is preached to every man , and every man called upon to fulfil the conditions of it , that he may receive the blessings of it , which condition is Faith , Heb. 4.1 , 2. Here is a grain of Corn , in a heap of chaff : It is true , that the Gospel , or Covenant of Grace , ought to be preached unto every Creature , Mark 16.15 . Matth. 28.19 . But it is not true , that the Preaching of the Gospel is to call upon men to fulfil the conditions of the Covenant , or that Faith is the condition of it : The place alledged sayes no such thing , the words are an Exhortation to sincerity and perseverance in our Christian Profession , by a similitude taken from foolish Racers , who by giving over before they come to the Goal , do lose the Crown . We also have a race to run , there is a Crown set before us , and therefore we ought to take heed , least by any means we fall short thereof ; though no man shall enter into the Heavenly Canaan without Faith , yet it follows not , that Faith is the condition whereby we get an interest either in that , or the other blessings of the Covenant . The Absoluteness of the New Covenant is no ways inconsistent with the Preaching of the Gospel unto every Creature : For what is it to Preach the Gospel ? But ( 1 ) to publish these joyful tidings , That the Son of God is come into the world to save men from their sins ; that in the Sacrifice which he hath offered , there is plenteous Redemption for the cheif of sinners . ( 2 ) To press and exhort all men without exception to believe in him . 1. With the assent of their mindes , that all things which are written of him , cheifly concerning the merit of his sufferings , and the efficacy of his death , are true and infallible . 2. With the imbraces of their hearts , to wit , With such affections as are suitable to so great a good ; and more particularly to trust , relie , and roul themselves upon him , for all the purchases of his death ; and in so doing , confidently to expect the fruition of them in the fittest times . Now the Absoluteness of the New Covenant is so far from being any impediment to Faith , as that it affords men the greatest encouragement to believe , both to cast themselves into the arms of Christ , and to put on a strong confidence of inheriting all the promises , seeing that in their accomplishment , they depend not upon Works and Conditions performed by themselves . § . 5. Mr. W. demands , ( 1 ) Whether there be an absolute promise made to every man , that God will give him grace ? Though there be not , yet are the general promises of the Covenant , a sufficient ground for our Faith , for as much as Grace therein , is promised indefinitely to sinners ; which all that are ordained to life , shall believe , and lay hold of ? But , says Mr. W. is it sense to exhort men to take hold of Gods Covenant , or to enter into Covenant with God , if the Covenant be onely an absolute promise on Gods part ? &c. What contradiction is there unto sense in either of these ? For 1. what is it to lay hold of the Covenant , but ( as Benhadads Servants did by Ahabs words , 1 Kings 20.33 . ) to take up those gracious discoveries which God in his Covenant hath made of himself to sinners , and to resolve with the woman of Cannan , not to be beaten off with any discouragements ? Which act of Faith is called The taking of the Kingdom of Heaven by violence , Matth. 11 , 12. Which is , when a Soule appropriates generall Promises to himselfe in particular a , And against Hope , beleeves in Hope . The Apostle calls it , Fleeing for refuge to lay hold on the Promise , Heb. 6.18 . which Promise , is the same which God confirmed by an Oath , Vers. 17. Now wee doe not finde that God did ever confirme any Conditionall Promise with an Oath , but onely those Absolute Promises of his Grace * , Isai. 54.9 , 10. Psal. 89 34 , 35. As for the other phrase of entering into Covenant with God , Though wee never find it in the New Testament , that the Apostles did exhort men to enter into , or to make a Covenant with God , yet I conceive that it may bee used in reference to the Externall Administration of the New Covenant ; Men may bee said to enter into Covenant with God , when they take upon them the profession of Christianity , and give up themselves to bee the Lords People . In this respect wee may exhort men , as the Apostle doth , To give up themselves a living Sacrifice , holy , and acceptable unto God , and to abide stedfast in the Covenant of God ; or rather , as the Apostles phrase is , To hold fast their Profession firme unto the end , Hebr. 3.6 . It were absurd to exhort men either to make , or to concurre to the making of the Covenant of Grace , which is his act alone , who sheweth mercy unto whom he will. § . 6. His next Interogative is a very strange one , he asks us , Whether if the Covenant be an absolute Promise , it be sense , to accuse , blame and damne men for unbeleefe , and rejecting of the Gospell ? Was it ever known that men should be counted worthy of death , for not being the objects of an absolute Promise ? By his favor , who did ever say ▪ that men are damned for not being objects of an Absolute Promise ? We say , the condemnation of Reprobates doth inevitably follow , upon their not being included in that Covenant , which God hath made with Christ , or Gods not giving them unto Jesus Christ ; but this is , antecessio ordinis , non causalitatis ; their exclusion from this Covenant , is but an Antecedent , and not the cause of their destruction . Men are damned for not beleeving that Grace which God hath manifested to sinners , for not receiving it with that esteem , and such affections as it doth deserve ; so that formally , the cause of their damnation , is not their non-being objects of Gods absolute Promise , but their disobedience to the Command of God. If he say ( as the Remonstrators have done before him . b ) That they are unjustly blamed and damned for unbeleefe , seeing they have no Object for their Faith , no Christ to beleeve in ; We shall Answer , That there is a reall Object proposed to their Faith , though there be no such absolute Promise that God will give Grace to every man in particular ; the Object of Faith is the Written Word , and more especially the Free Promises of Mercy unto wretched sinners , for the sake of Christ , which all men are commanded to beleeve , both assensu intellectus , & amplexu voluntatis , and for their unbeleefe they perish everlastingly . If he shall ask , Why God doth command them to beleeve in Christ , seeing he never intended they should have any good or benefit by Christ ? I must say with the Apostle , Rom. 9 20. O man , who art thou that disputest against God ? We ought to look to his Commands , and not curiously to search into his Councels , Deut. 22 : 29. We know that the Preaching of the Gospell was ordained principally for gathering Gods Elect ; now because Ministers know not who are Elected , and who are not , It was necessary that the offer of Grace , and command of Beleeving should be universall , which will be imbraced and obeyed by all that are ordained to life . § 7. His fourth and last Argument against the absolutenesse of the New Covenant , is , If the Covenant of Grace be an absolute Promise , then no men in the world , but wicked and ungodly men , are in Covenant with God. To which I Answer , ( 1 ) It is very true , That the Covenant of Grace is made with Christ in behalfe of sinners , and none else , Matthew 9.13 . The whole need not a Phisitian but the sick . If men were not sinners , and ungodly , there would be no need at all of the Covenant of Grace , the Covenant of Works would have been sufficient ; either it is made with sinners or none . ( 2 ) It will not follow , that when men are in Covenant , or doe partake of some blessings of the Covenant , that immediately the Covenant ceaseth ; when we are in Glory , the Covenant shall not cease , for the continuance of Glory is promised in the Covenant , no lesse then Glory it selfe , for which cause it is called an Everlasting Covenant , So that his inference is very irrationall , If the Covenant be an absolute Promise , then none but wicked , i. e. unregenerate persons are perfectly in Covenant with God ; It followes rather from his owne opinion , for if the Covenant be a conditional Promise , when the condition is performed , the Covenant is so far forth fulfilled , and the Preformers of it , so far forth doe cease to be in Covenant ; and so consequently , none but wicked men , i. e. such as have not yet fulfilled the Condition , shall be the objects of the Covenant , or the persons to whom it doth belong . Or else it must follow , that none at all are perfectly in Covenant with God ; the Performers of the Condition are not , because the Condition being performed , the Covenant is fulfilled , and thereby ceaseth to be a Covenant ; and the non-performers of the Condition are not , for till the Condition be performed , men have no right or interest in the blessings promised . By this Sophistry a man may soon dispute himselfe out of the Covenant , and consequently out of hope . § . 8. I have now ( through the assistance of a good God , and the advantage of a good Cause ) followed Mr. W. to the end of his race . Hee seems weary of his walke as well as I. It is ( saies he ) beyond my purpose , and worke , to follow this pursuit any further , i. e. I have no more to say ; for I dare say , if he could have thought upon any thing else , either to colour his own , or to vilifie the cause which he doth oppose , he would not have held it in ; his last Argument sufficiently shews , he hath pumped to the bottom . I must confesse I am as glad as he , that I am arrived so near to my journeys end ; though the passage hath not been very difficult , yet I must needs say , it hath been to me somewhat ( more perhaps then ordinary ) troublesome , in regard I have so little time and strength to bestow upon these paper conflicts . And therefore though my adversary ( who , I know , wants neither words , nor confidence ) shall offer a Reply , I shall not ingage to make a Rejoynder : Having declared my judgement ; with the Reasons of it , I shall submit my selfe to the censures of the godly Reader ; beseeching the Father of Lights , to lead both him , and me into all truth , and more especially into a fuller manifestation of our Free Redemption by Jesus Christ. § . 9. But before I can take my leave of the Reader , I must request his patience , whilst I take notice of a passage or two , in Mr. Woodbridges conclusion to his Worthy Sir , First , He tels him [ though it is likely , something is , or will be said against my Sermon ( which at this distance I am never like to hear of ▪ ) yet sure I am , that nothing can be answered consistent with the truth of Scripture . ] Concerning his Sermon , I have said no more in his absence , then I was ready to have spoken unto his face , had the time , and the patience ( I had almost said the passions of some of his friends ) given me leave ; I confesse I had not made my Replies so publick , had he not offered such open wrongs both unto the Truth and to my selfe . His Bravado [ sure I am , that nothing can be answered , &c. ] argues rather his conceit of himselfe , then the soundnesse of the Doctrine which he would maintain ; A bold face is usually the last refuge of a bad cause , which the Advocate puts on to uphold his credit amongst the simple , who are apt to thinke that hee hath the strongest Argument , who shewes the greatest confidence c . I remember Campian the Jesuite , in his Epistle to the Universities tels them , he was as sure he had gotten the victory , as that there is a God , a Heaven , a Faith , a Christ. I shall not answer Mr. W. as Dr. Whitaker doth the Jesuite , Pudet vanitatis jactationis arrogantiae tune audes promittere , &c. But I must needs say that he talks at too high arate , and not as a man sensible , in how many things wee offend all ; doth he know as much as all men besides ? Or can he judge of mens Answers before he hath heard them ? Had Parker , Twisse , Pemble , &c. nothing at all to say in defence of their Doctrine ? Doth he think this Sermon such a solid peece , that all men living will be struck dumb therewith ? Though I am not conscious of deviating a sillable from the sence of the Scripture in this Discourse , yet I dare not say , That nothing can be answered unto what I have written ; I shall say of my writings , as the Apostle of himselfe , 1 Cor. 4.3 . I know nothing in them inconsistent with the Scriptures , yet are they not hereby justified : All that I desire is , that the Reader would bring them to the Standard of Truth , and hold fast that which they shall finde agreeable thereunto . This I am as sure of as Faith can make mee ( whose certainty is greater then that of Science ) that the whole glory of our Justification and Salvation ought to bee given to the Grace of God , and the Merits of Christ ; which would not be done , if either of them did depend , and were obtained by Works and Conditions performed by us . § . 10. Next he tells him , How sorry he is , for the breaches that are amongst us . Truly , if he be not , I think he may , having contributed , not a little , to the widening of them ; for before his Sermon , we were upon the matter agreed , concerning the point which is now in difference ; we had oftentimes Friendly and Christian communion ; which ever since hath been interrupted . It was not a moneth before , that I had Conference privately with my Reverend Neighbor ( my first Antagonist ) about this thing , who told me , That he held the New Covenant to be Conditional , no otherwise , then in respect of Gods order , and method , in bestowing the blessings of it . To whom I replyed , That if he asserted Conditions in the Covenant , in no other sense , we were agreed : And he knows , that in the Letters which had passed between us , I had yeelded as much , to wit , That in improper speech , the Covenant may be called Conditional ; though for the causes before mentioned , I use not the phrase . And therefore , if any new breach hath hapned about this matter , the guilt of it must rest on others , and not on me . For my own part , I am not conscious in my self of the least breach in Affection with any of my Neighbors ; being ready to serve them in love , as opportunity is offered ; though some of them have used me spitefully , refusing ( as of old the Jews did towards the Samaritans ) to have any dealings with me , so much , as in Civil Affairs . I confess , I have forborne some of their Lectures , because I would not , by my silence , give Testimony to that which I know to be heterodox and unsound : And I thought good a while to desist from making open Exceptions , until I had given a more publick account of my practise in this particular : For the future , I shall not put my self to the trouble of writing more Books , unless it be to answer the Exceptions of my Reverend Neighbor ( who first engaged me in this Controversie ) either against my Doctrine or Practise : But if in any Congregation of this City ( where a charge of Souls is incumbent on me ) I am present , when these Fundamental Truths of the Gospel , are darkned and undermined by strangers , or others , I shall ( God willing ) put on the Apostles resolution , ( though the weakest and unworthiest of my Brethren ) Not to give place to them by subjection , no , not for an hour ; that the truth and simplicity of the Gospel may continue amongst us ; and yet with due respect unto all mens persons : Let any man do the like by me , I shall not account it a breach of peace . If Mr. W. had any intent to heal our breaches , I must needs say , he was very unhappy in the choice of Means . No prudent man will judge it a probable way to compose differences , to use calumniating and opprobrious Language towards them that dissent ; or to lay unto their charge , such things as they abhor . But to Mr. Woodbridges Prayer for Peace , in the close of his Discourse , I shall adde mine , both for him , and my self , That we may do nothing against the truth , but for the truth . Matth. 11.19 . Wisdom is justified of her Children . FINIS . The Printers Postscript . SInce these Sheets were wrought off at the Press , the Author had neither health , nor leisure to Revize them ; I hope there are no such Errata , as can disturb the Rational Reader , those that are , if thy Judgement doth Correct them , and thy Charity cover them , thou shalt much oblige both the Author , and me , to serve thee in all Christian Offices . R. I. Notes, typically marginal, from the original text Notes for div A39120-e410 a Heb. 4.12 . 2 Cor. 10.4 , 5. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. VI. Strom. c Gen 9.27 . d Religio est suadenda , non ●●genda . e 1 Tim. 2.2 . Jere 29.7 . Rom 13.1 . Jude 3. Tit. 1.9 , 11. Jude 9. Notes for div A39120-e790 a Grounded on Col. 1.27 Christ in you the hope of glory . Whereas Christ in you is no more then Christ preached among you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred among in the same verse . b V●x 〈◊〉 est peccatum , quam Justificationem , ex operibus quaerere . Twis . Vi● . Grat. l. 1. p. 2. sect 2. prope sinem ▪ c Dr. Hammon● Sermons , p. 144. d Pag. 141. e At an Act Sermon in Ox●n . f Enarrat . in Psal. 45. g Mr. Caryl on Job . Matth 15 22. Luke 18.13 . & 23.42 . Gen. 18.27 . & 32.9 , 10. Num. 14.18 , 19. 2 Sam. 23.5 . 1 Cor 4 4. Phil 3.9 . Matth 5.46 . Luke 7.47 . Notes for div A39120-e1630 a Id verò non est laudi dandum , si extemp●re respondere nequeas . Cui Melancthon , mi Doctor non quaero meam gloriam hoc in negotio sed veritatem . Melch. Adam . in vit Melanct. ● . 339. b Mr. Baxter in his Epistle before his Directions for comfort . c Aphor. p. 46. * Answer t● Pinc●en . * Ibid. d See Act. and Mon. 2 vol. p. 52● . & ● . Joyes first Ans. to Winch. in prin . * G. Joy Rejoynd . fol. 1. e Tr. of Justif. by Faith alone f Sup. Cant. Serm. 67. g Mr. Crandon of Fawley in Hampshire . Notes for div A39120-e2830 a 1 Cor. ● . 11 . Matth. 16.18 . Eph. 1.20 , 21 : Isa. 28.16 . b Phil. 3.3 , 9. c Heb. 7.25 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 5. ● . Causa nostr● cum Deo reconciliationis , nisi unica statuitur , nulla est . Calv. Opusc. p. 317. If you give not all , and fully , and alonely to Christ , you deny Christ , and the Holy Ghost . Doctor Bar●● Martyr , Tr. of Justif. e Hos. 13.4 . Isai 43.11 . & 49.26 . & 60.16 . John 5.23 . Acts 4.12 . f Tutius vivimus quando totum Deo damus . g Omnia quae ▪ nunc Christianus & Apostolus ago & habeo — Non solum opera ante justificationem facta , verum etiam quae post justificationem fiunt . Zan. in Phil 3.8 . Acts 24.16 . h Heb. 12.4 . Luther on Gal. ● , 29. * Mr. Warren of Hough●on in Hampshire . Mr. Burges of Justif. p. ●80 , ●86 . h See D● . Chambers Animadvers . Sect. 11. ● . i Consensus facit matrimonium . k Heb. 2.11 . He that sanctifieth , and they that are sanctified ( i. e. they whose sins were purged by his blood ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereunto some do make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be the Substantive . Vid. Jun. Paral. l. 3. God by his Election from Everlasting ●●amed a new body of Humane race ( opposit to the first , whereof Adam was the Head ) and appointed Christ to be its Head , Diodat . on Ephes. 1.4 . All our Divines do define the Catholike Church to be Ca●●s Praedestinatorum , The whole company of Gods Elect. l See Diodate on Rom. 16. ● * Hosius , l. 3. de Auth. Scrip. Pighius , l. 1. de Hier. Eccles. C●san . in Epist. ad Bohen . 2 & 7. Notes for div A39120-e4410 a At Rums●y Toward one Mr. Symonds whom he charged with sundry Errors , a● soon as he had ended his Sermon , and desired the people not to believe a word which Mr. Symonds had taught , how justly I cannot tell . b Melch. Adam . in vit . Melanct. p. 339. Mal. 2.7 . d See Luther on Gal. 2.11 . e Vid. Beza in Matth. 3.6 . Answ. Answ. Answ. Epistle to the Reader . Answ. Zuingl . Tom. 2. fol. 302. Mr. Baxter . Malum per accidens non destruit bonum per se. f Pax est omni bello tristior , quae veritatis , & justitiae ruina constat . g De Pec. Orig. cap. 23. h Dissidiis magnis & controversis , non sunt redimendae mire● istae veritates . Acont . Stratagem 〈◊〉 i Utilius scandalum nasci permittitur , quam ut veritas relinquatur . Greg. hom . 7 in Ezek. ex Aug. Jam. 3.17 . k E● enim sola ecclesiae pax est , quae Christi pax est Hilar. Gen 49 5. l Dr. Reynolds ▪ Notes for div A39120-e5980 a Ti●●li remedia , ●●●ides ve●ena . b At Broughton before many Ministers , &c. c Nominis crimen . Tert. Apol . d Quae Deo ho●orabilior , paci amicabilior , homini favorabilior . Acts 24 14. e Hoc anno prodi●t secta eorum qui dicuntur Antinomi . Sleid. Com. l. 12. fol. 159. f De Haeresib . c. 54. g Fide & Operib . c. 14. lb. q. 76. in Octoginta tribus quest . h Magdalen Ha●l in Oxon. i Vind. Grat. p. 21. & 23. k Rhaetorf . Exercite Apologet. pro Grat. p. 45. Pag. 43. l Vind. Grat. l. 1. p. 2. Sect. 25. ● . 5. p. 197. m Quem nos juvenes admi●ari soli●i , &c : Crakanth . Log. Praedic . ubi . * Lib. 3. sect . 30. p. 59. n Fides porro ita● justificationem , praecedit , ●t tamen Dei respectu sequatur , Calv. Antid . Conc. Triden● . Sess. 6. p. 282. o Cham. Panstrat . Tom. 3. l. 13. c. 10. sect . 18. p Cap. 6. sect . 4. q Lib. 22. c. 12. sect 5. & ●ect . 9 ▪ r Lib. 2. c. 11. sect . 6. s Disputat . An. 16●2 . Disp. 17. t Mr. Baxter in Append. p. 147. u Ames Med. l. 1. c. 27. sect . 9. x Omnes illi pro quibus Christus ex intentione Dei sati●fecit , sunt Deo reconciliati . i e. In favorem salutiserum aliquo modo restitu●i , Antisinod . p. 164. y Treat . of Just. p. 177. Heb. 10.14 . z Pag. 450. a Aphor. p. 109 ▪ 111. b Ibid. p. 169 ▪ 170. c Ibid. p. 173. d Ibid. p. 93. e Saints Rest. p. 14. Append. p. 100. f Ipsi verò statuunt , quaecunque tandem sit hominis vita , & quantumvis impura , justificari tamen cum , si modò promissionibus Evangelii credat , Sleid. loc . su● . citat . Notes for div A39120-e8250 Vid. Luth. in Psal. 130. Calv. in Rom. 1.17 . Luther Sup. b Socinian . p. 2●4 . c Calv. Inst. l. 3. c. 2. sect . 29. Rom. 3.27 . Rom. 4 4. d Rom. 4.5 . e 2 Cor. 5 19. i. e. Homines ex ●oto mundo electos ad salutem . Vid. Estium in loc . Electos vocat mundum , non solum quia in mundo , sed de mundo sunt , natura nihil aliud quam mundus erant , i. e. Peccatores , damnati , ac inimici Deo. Vid. Ferum in Joh. 3.16 . f Rom. 5.8 , 10. g Ephes. 2.1 , 5. h Sup. cap. 1. sect 3. i Cant 4.7 . Psal. 51.7 . Col. 1.22 . Eph. 5.27 . Deut. 7.7 . Rom. 3.25 . John 3.16 . k Excludere voluit omnia alia media vel adminicula , cum purgationis & praetium & virtutem in Christo statuit . Calv. in loc . l Sess. 6. Can. 7. Bellarm. m Exercit. Apol . p 42. Alsted . in Supplem . Cham. ut sup . n Calvin in Joh. 6.29 . o Epistle before Luther on Gal. p Acts 13.50 . Rom. 10 pr. See Gal 5. pr ▪ q Apologit . Exercit . p. 37. Arminianis nihil prius est in votis , &c. 1 Tim. 1.8 . r See Bolton of Error , p. 147. s N. Cov. p. 136. t Downh . of Justif. l. 6. c. 6. sect . 9. v Lib 6. c. 4. sect . 5. z Adhort . ad pacem . c. 12. p. 153. Vid. Chiling-worths Answer to Knots , p 39 , 40. Faustus Rhegiensis . a See J. G. hi● Animadversions on Loves Speech . b Justificatus per filem , non potest nisi deinceps justè operari , Aug. Let a Believer sin if he can , Preston N. C. p. 361. c Vid. Bishop Ushers answer to the Jesuite , p. 568. Ib. in lib. de Succes . eccles . p. 191. d Bern. in Psal. qui habitat . Ser. 1. e Ubi tuta firmaque infirmis securitas & requies nisi in vulneribus salvatorū ? Tantò illi● securior habito , quanto ille por●utior ad salvandum , in Cant. Ser ▪ 61. f Part. 1. Serm. de nuptiis Christi . Tract . de distinct . vision . part . 2. de verbo Dom. & part . 3. do Consolat . Theolog. g Foxes Acts & Monuments , Vol. ● . h 3. Vol. p. 525. i Bellar. l. 5. de Justif. c , 7 ▪ i 1 Cor. 3.11 . Certum , propriumque fidei fundamentum Ch●istus est . Aug. Euchirid c. 5. k Instit. l. 3. c. 2. sect . 7. & 29. Opusc ▪ 318. l Si quantulacunquè portio in opera nostra conferatur , cate●●● vacillabit fides . Cal. Opusc. p. 280. Fidei nulla erit certitudo , si operibus nitatur salus hominum . Ib. p. 282 : In hunc modum si distrahatur salutis fiducia , nihil poterit , quàm vacillare ; quid hoc aliud est quàm subvertere ab imo fundamentum ? Ib. p. 317. m Melancthon , P. Martyr , Calvin , Perkins , &c ▪ De Reform . Eccles. ad Interim . Notes for div A39120-e10670 a Calv. de vera Pacif. p. 317. b See Chap. 1.7 . c 2 Tim. 2.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid sit . Bez. in loc . Full. Miscel. sac . l. 3. c. 16. d Willet . in Rom. 5 p. 235. Pa●aeus . Ib. prima effic●cia mortis Christ● est justificatio . &c. Diodat . in loc . 1. Pet. 2.9 . f Diodat . on Matth. 5.45 . g Ut se sanctum & justum declararet , seu ut gloriam justitia illustraret . Pa● in loc . h Salom. Jarchi . in Gen. 6.3 . i See Babing . on Gen. 4. ● . k Mr. Owen . Mr. Kendal against Goodwin , cap 4. p. 138.145 . l See Mr. Walkers Socinianism Discovered , p. 224. m D. Sutcliff on Rom. 11. p. 61. n Dr. Jo●es on ●●e plate . o D● . Dow●● . of Justif. l. 7. c. 4 sect . 16. ● . 473. p Acts 13.48 . & 2.47 . q Zech 13 . 1● . Notes for div A39120-e12380 a Vid. Stegm . Photin . p. 739 , &c. b Of Just. l. 6. c. 15. sect . 2. Ib. p. 415. * Vind. Fid. c De fide & Justi . Cont. 2. fol. 47. d Dr. Hammonds Letters to Dr. C● . p. 120. e Cap. 4. sect . 3. f Aphoris . 56. p. 219. g See Mr. Baxters Append. p. 121. h Bellar. de Just. l. 1. Quatuor ●ult . capit . i Thes. 26. k De Justif. l. 1. c. 17. l Ep ad Hip. pol. & Resp. ad 31. Art. Art. ● . m Epistle to th● Reader before his Saint● Rest , p. 7. n Aphoris . The● 20. p. 109. o Cap. 9. p Counc . Trent . Sess. 6. c. 7. q Vind. ●id . ● . 37. r Quamdiu augeri potest charitas , profecto illud quod minùs est , ex vitio est . Aug. ep . 29. ad Hieron . Peccatum est , cum charitas minor est quàm debet . Id. lib. de perf . justif . ad 15. ● s Agebat gratius Deo , de sua justitia , proinde à Deo eam se habere credebat . Bel. de Justif. l. 1. c. 8. * 2 Cor. 5.21 . t See Downh . of Justif. p. 130. v Of Justif. l. 1. c. 4. sect 7. Notes for div A39120-e14650 a Ipsa justitia nostra ad examen justitiae divinae deducta , injustitia est , sordet in districtione judicis quod fulget in opinione operantis . Greg. l. 5. in 3. cap. Job . * Jer. 18.23 . b Quod tegitur , non videtur , quod non vid tur , non imputa●ur ; quod non impatatur , non pun●etu●i : Jeron . in Psal. 32. Vid. Aug. in Psal. 32. Si voluit tegere , noluit videre , &c. See Mr. Reynolds his Similitude , Sup c ▪ 3. sect 6. c Mr. Kendal against Goodw●n , cap. 4. p. 138. Rom. 1.17 . Isai. 53.11 . 1 Pet. 3.21 . Gal. 3.13 . 1 Joh. 1.7 . Col. 1.22 . Eph. 5.27 . d Fateamur ergo necesse est , justificationis nomen variè sumi , nisi velimus existimare Apostolos à se dissentire , & pugnantia enunciare , &c. Whit. Cont. 1. q. c. 9. e Facile est , imo & utile ut taceatur aliquod verum propter incapaces . Aug. de persever . Sanct. c. 15. f Remissio peccatorum si quid ditatem inspicias nihil aliud est , quàm punitionis negatio , aut volitionis puniendi negatio . Sit ergo peccata remittere nihil aliud , quàm nolle punire . A● hoc nolle punire , ut actus immanens in Deo , fui● ah aeterno . Vind. Grat. l. 1. p 2. sect . 25. & 1. in fol. p. 294. g See Kendals Vind. c. 4. p. 134. & 145. h Vid. Pag● . Buxtorf . i Vid. Scap. Lex . ab Arithmeticis desumitur , &c. Tar●ovius . k Comment . in Rom. 4.4 . l In Apol. p. 112. Nihil aliud est quàm volitio aut decretum , &c. m See Burges of Justif. p. 186. Answ. * De Trinit . l. 12. Answ. Answ. Answ. n See Kendals Vind. p. 134. o Nihil movet voluntatem Dei nisi bonitas sua . Aquin. 1. p. q. 19. a. 2. ad 2. & art . 5. in c. p Cap. 14. * Cap. 5. sect . 4. q Non esse & non apparere , aequiparantur injure . r Disp. 17. n. 22. s Vid. Mead in Apoc. 14.6 . Twi● . Vind. grat . l. 1. p. 1. c. 5. * Luke . 1.78 . t Dr. Reyn. on Psal. 110. pag. 524. v See Cap. 3. sect . 4. Mr. Th. Goodwins Christ set forth sect . 3. c. 5. * 2 Cor. 5.20 . y Christus Justificationem dicit esse regenerationem , Melancth . in Joh. 3. z Sacramenta in solis electis efficiunt quod sigurant . Aug. Communis est Baptismus omnibus baptizatis , sed non virtus Baptismi . Lombard . l. 4. dist . 1. a. 6. a See Diod. on Acts ● . 38 . b Amos Mod. l. 1. c 27. sect . 9. * Eph. 1.13 . & 4.30 . Rom. 8.16.5.5 . * Luke 16.15 . c Diod. in loc . Notes for div A39120-e17680 a See c. 6. sect . 2. b Paulus fidem accip●t , Rom. 4. ● . non pro opere , sed pro objecto fidei — Nomine autem operum intellexit Apostolus , non solum externa bona opera à lege mandata , verùm omnes etiam in●●rnas virtutes , & fidem ipsam ●uatenus opus est quod dam intellectus & volun●atis , quod manifestum est cuiquam in ea Epistola ( scil . ad Rom. ) mediocriter exercitato . Zan●h . de Nat. Dei. l. 4. c. 2. Thes. 2. c Nomen fidei & verbum credendi apertè docent , justitiam nobis aliundè advenire ▪ & eam in nobis realiter non esse ; sed tantùm ejus cognitionem , sensum & effecta ; opu● enim fidei est ea quae extra nos sunt apprehendere — Hac igitur vel unica loquutio , per Fidem , seu Fide nos justificari , satis esse deberet ad evincenium , nos non justificari opere , aut virtute aliqua in nobis existente , c●qu● n●● ips● fide , ut virtus & opus est , sed re quae ex●●● nos posita est . Favore scil . Dei & justitia Christi . Zanchius ubi supra . Isa. 53.11 . John 17.3 . Phil. 3.10 . Isa. 50.10 , 11. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. l. ● . Prosper . ad Dub. 8. * Dr. Hammond ▪ Mr. Baxter . See Down . of Just. l. 6. c. 5. sect . 3. and Downs nature of Justification p. 10. f Dr. Iackson o● Faith , c· 9· an● Down● ut sup . Scientia affectiva Gerson , g Proprium objectum fidei justificantis est Christus , vel misericordia Dei in Christo , non propositio vel axioma , Amesius Bellar. Enerv. tom . 4. l. 5. c. ● . sect . 22. Actus credentis non terminatur ad axioma , sed ad rem , fa●●entibus s●●olasticorum clarissimis , &c. Ames . medul . Theol. l. 2. c. 5. sect . 24. h Sicut Contar enus optimè observavit . Ames . Bellar. Enervat . ubi sup . i See D. ●●ckson of Faith sect ▪ 1. c. 9 n. 4. p. 147. The Spirit makes the general Call particular &c. Shep. Sound beleever . p. 222. k Rhetorf . Exer. Apol. ex . 2. c. 2 ▪ p. 228. l Dr. Ham. Vind. of Pract. Cat p. 3 , & 4. Quare etsi ●emo credidisset futurum , tamen fu●sse , ut finis mortis Christi constaret , omnino credimus — Christus exauditur semper , sive salvantur , sive no● , quia orat cum ann xae sidei conditio●e . Corvin . in Mol. c. 27. sect . 1. & 4. Vid. c. 28. sect . 24. m In a Sermon at an irregular Ordination in Sarum , where Ministers are ordained , not fixed to any Church ; and some an hundred miles distant from the place of their Ministery . n See Heilder . on 51. Psal. Lect. 128. p. 604. o Pacem babeamus . Vulg. & Syr. Concil . Trid. ●ess . 6. c●n . 6. &c ● . Bellar. de just . ● 1 , c. 12. &c. Chamier Panst. ● . 3. l 22. c. 8. Ames Bel. ener . ● . 4. l. 5. c. 4. Willet contr . 19. ● . 991. Down . of Justif. l. 6. c. 7 ● . 10. Pemble●ind ●ind . fid . c. 4. Notes for div A39120-e20050 a Thes. 70. b De Justif. l. 1 c. 17. c Pract. Cat. p. 28 , 30. d Vindic. Cat. p. 8. e See Testim . to the truth &c. p 4 & 15. f Philip. apud ●eckern . Log. p. 152. g Nostra contranos dimicat armatura , Jer. ad . Johan . Hieros . h Gen. 4.4 . Inprimis ad Abel & postca ad munera propter cum ; Deus non homines propter munera , sed munera propter homines acceptat . Paris cap. de meritis . Ideo dicitur 1 R. 8.52 . oculi sunt a●erti ad preces servi , quia prius nos intuctur justificatos in Christo , quam preces exaudit . See Ains . not : on Lev. 3.5 . i Nihil viriditatis habet ramus boni operis , nisi a radice processit , qui est Christus . k Art. 13. & Rogers thereupon . l Nihil eorum quae justificationem precedunt , sive fides , sive opera , ipsam justificationis gratiam promeretur . Concil . Trident. Ses. 6. Can. 8. m See Down of Just. l. 3. c. 1. & 2. n Efficiens est unde pendet ● effectus . o Tom. 3. l. P 5. c. 5. S. 2. Mr. Kendal against Goodwin , cap. 4 ▪ 141. q Ib. p. 140. r Cam. Tom. 3 p 569. s Reynolds on Hos. 14. Serm. 4. sect . 18. Answer to G. ●●oy , fol. 20. b. v V●d . Vorst . Para●● . & 〈◊〉 dat . Annot. x Mr. Owen against Baxter , p ●1 . y Aphor. p. 93. Notes for div A39120-e22250 * Diodat . on Rom. 3.27 . Gal. 3.10 . * Tit. 3.5 . Rom. 4.5 . a Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ipsa gratia deduction , ut remissionem gratuitam intelligamus ex parte nostra , nullo pretio à nobis numerato . Daven . in loc . Notes for div A39120-e23350 a Rom 7 ▪ 24 , 25. Rom. 3.19 . * Rom. 8.33 . b See Mr. Tho. Goodwins Sermon on John 6.37 . * Notat constantiam & pevitissimam rei adhaesionem . Camer . c Z●nch . de Nat. Dei. l. 4. c. 6. q. r. Thes. * Gal. 3.24 . Gal. 4.1 , 2. Answ. Answ. d See Dr. Reynolds three Treatises , p. 385. 1 Tim. 1.15 . 1 Joh. 5 10 , 11. Answ. Answ. Notes for div A39120-e24690 a Rom. 1 17. & 4.15 . b Prov. 18.14 . c Psal 102.3 . & 38.3 . d Isai 53.5 . John 3 . 1● . e Vita non est vivere sed valere . Non est beatus , qui so esse non putat . See Eccles. 6.2 . f Vid. sup . c. 6. sect . 4. Rom. 2.2 . g Cap. 6. sect . 2. h Vid. Calv. Instit . l. 3. c. 2. sect 2. Pemb. Vind. sid . p. 24. in quarto . i See Shepherds Sound Believer , p. 230. Answ. Answ. Rom. 6.23 . 1 Cor. 2.12 . Answ. Notes for div A39120-e26240 a Cap. 1 sect . 8. Answ. * Il. λ. b Musculus in ●oc . apud Mar●orat . c Calv. Harm . ●in Mat. 3.17 . d Beza Majores Annot in loc . e Pareus in loc . f Ward on Matth. 3.17 . g Ferus in Matth. 3. h See Dioda●e on Matth. 3.17 . Joh. 17.24 , 2● . Vid. Camer . My●othe . in 2 Cor. 3.16 . & v. 13 & P●ae●ect . in Mat. ●9 . 3 . k Dyonis . de div . nom . part . 4. cerca med . l Vol. 1. p. 110. Edit . 1608. m Levit. 17. ● . 1 Pet. 2.5 . n 1 Cor. 4.8 . o Vind. Grat. p. 19. p Pronuncia●● Catholici nulla●●dari in hac vita hominis peccatoris sanctificationem tantam uo non habeat admixtum peccatum , & longe absit à perfectione ad quam tendit . Cham. tom . 3. l. 10. c. 3. sect . 9. Vae etiam laudabili vitae hominum , si remota misericordia discutias eam . Aug. Confes. l. 9. c. 13. See Dr. Reynolds on 2 Cor. 7.1 : p. 325. q Exod. 28.38 . Apoc. 8.3 , 4. r Grot. de Satis c. 7. p. 154. Oxon s Armin. disp . pub . de Nat. Dei. Thes 51. t Vid. Aquin. p. 1. q. 19. art . 2. ad 3. & art . 5. in c. u Vid. Twiss . V●nd . Grat. l. 1. p. 2. digres . 1 , 2 , 3. x Rhaeto●f . Apol. c. 2. n. 16. y Aquin. ● . p. q. 23. art 5. in c. z Answ. to Bax●er , c. 6. p. 36. a Answer to Baxter , p. 8● . b Ib. p. 30. c See Di●● ▪ on Gal 5.2 . d Vid. Perk. & Calv. in loc . e Sarcer . apud Marlorat . in loc . & Perkins . d Baxters Append . p. 152. Notes for div A39120-e29550 a Damas. de ●id . Orthod . l. 1. ● . 2. & Iod. Clictov . in loc . b Omnes sciant , nemini quicquam , quàm quod scriptis probaverit , esse credendum . Cod. l. 1. Tit. 18. leg . uni● . Grat. Valentinian . & l. 3. Tit. 1. leg . ● . Constant , c See Bull of the Covenant . p. 276 , &c. d Apud Rhaetorf . Apol. p. 39. e Diodate on Col. 2.14 . f Vid. Sup. cap. 1. sect . 6. * August . g Epist. 57. h Downs of the Faith of Infants , p. 199. i Ezek. 18.20 . Hab. 2.4 . k Heb. 6.18 . l 1 Joh. 1.4 . m Sup. cap. 4. Rom. 4.16 . n See Hildersh . on Psa. 51. lect . 128. Ames . med . s. 1. c. 27. o Omnis conditio in casu mincertum tend●t . p Anne conditionem quis seri● & sapienter prescribet alteri sub promisso praemii , & paenae gravissimae comminatione , qui eam in eo cui prescribit efficere vult , haec actio totae iudiora , & vix scoena digna est . Rem Apol. c. 9. p. 105. a. Nihil ineptius , nihil vaniùs quam fidem merito Christi tribuere si enim Christus meritu● est fidem , tum fides conditio esse non poterit ▪ c. 8. p. 95. Notes for div A39120-e31000 a See M. Goodw ▪ Christ set forth sect . 3. c. 5. b Actualis peccatorum remissio & justificati● absque fide , &c. nemini contingunt . b Vind. Grat ▪ l. 1. p. 2 sect . 25. d See Reynolds●3 ●3 . Treat . p. 4 ▪ 10. e Matth. 11.29 . Joh. 13.15 . Phil. 2.5 . 1 Pet. 2.21 . ● John 2.6 . f Vid. Sup. c 3. g Park . de descens . l 3. sect . 49 , 50 , 53. h Vid. Estium in loc . i Socin : part● 1. de Servat . c. 2 , 3 , 4. k Steg . Photin● ▪ Disp. 24 q 3. Vers. 15 , 17 , 18. l Cap. 14. sect . 2. Object . Answ. Rom. 4.17 . m Rationibus victi , dentibus vincunt , Bas. ep . ●0 . Haeretici argumentis victi calumnias meditantur . Athan. Istae sunt haereticorum machinae , ut convicti 〈◊〉 perfidia , ad maledicta se conferant . Hier. Apo. cont . Ruff●● . n Hale● tr . of Schism . o Rom. 13.1 . p See Mr. Cottons way of the Churches , p. 78● &c. q Treat . of the Church , cap. 14 r 2 Tim. 3.7 . Notes for div A39120-e32570 a See before , cap. 15. b pag. 7· * Mr. R. H. c Iun. orat . 2. de foed . novo . Rivet . in loc . Quamvis faedus illud videatur tantùm spectare praesentem vitam , tamen altiùs conscendendum est ad rem significatam ; est enim foedus gratiae , &c. d Haec promissio , Ero Deust●●s , &c. b●evissimae quidem verbis , led sensu ampliss●m● , ad hanc ●●im ●efern●tur omnes quae in scripturis spaersae su●t promissiones , ●raese●im quae sunt de salute eterna , &c. Zanch. de Nat. Dei. l. ● . c. 5. q. 2. s●ct . 5. Hoc foedere , justificationis gratia conti●e●ur Pisc. Anal. in Gal. 3 6. Cum multis aliis . e Nihil falsius est dogmate ist● Arminian● , ●eminem diligi in Christo , nisi actu existentem in ●o per fidem , nam per & propter Christum datu● Spiritus Sanctus , per cujus gratiam credimus , Joh. 7.36 . & 1● . 16 . Exercit. p. 38. f Syntag. p. 2. c. 45. Thes. 38. g New Cov. p. 289. h See the Epistle to the Reader before my Sermon , on Psal. 45.6 . i Oportet — esse memorem . * 1 Cor. 13.5 , 7. k Iob 5.27 . l 1 Thes 5.21 . m 1 Ioh. 4.1 . Acts 17.11 . n Vid. Dave● . de judice , &c. ● . 16● . o Cottons answ . to Baily . p. 36. p Dr. Ham. let . to Dr. Cheyn . p. 118. q Keck ▪ syst . log . p. 145. * Heb. 3.3 . r 2 Cor. 6.16 . Joh. 14.23 . s Of Justif. p. 183. t See the Ep. before my Ser. Notes for div A39120-e34610 Rev. 5.9 . a See M. Kend. vind . c 18. p. 7. b Vid. Calv. Inst. l. 2. c. 2. sect 4. c See Dr. Reynolds on Psal. 110.4 . d Gen. 17.7 . 2 Chron. 13.5 . Psal. 89.34 . & 28. Isa. 54.9 . & 55.3 . Jere. 33.20 . e Dr. Stough . Ser. on Ps. 4.6 . * Hos. 2.23 . Cant. 2.16 . f Calv. Diodate . g Vid. Calv. i● Jer. 32.38 , 39. h Sect. 8. not . 6. i Serm. 2. of Faith p 38. k Mr. Strong Ser. on 1 Sam. 2.30 . l Append p 41 , 42. m Sup. c. 14. sect . 9. Notes for div A39120-e36470 * 1 John 4.10 , 19. Pareus . Ion. s. D● . k●o● . Vid. Calv in loc . b Dow●h of Justif. l 3. c. 2. Notes for div A39120-e37640 a Interpreter verbo , condition . b J. Cook on Littleton , l 3. c. 5. c Verbo Condition . d Vind. l. 1. part 3. sect . 7. ● . 1. & alib . saepe . e See Down . of Justif. p. 471. Tom. 3. l. 15. ● . 3. sect . 27. Ib. c. 5. sect . 16 Trial of Faith ● 61. h Com. on Gal. 4. i Sup. c ▪ 17. sect . 10. k Tom. 5. fol· in Hos. p. 42. and 55. l De natura Dei in meo . p. 491. m De Vocat . Gen. l. 1. c. 9. n Bellar. apud . Ames T. 4. l. 5. c 4. sect 9. o Vid. Jun. orat . 2 de foed . p In loc . q Preston of Gods Immutab . p. 86. Object . Answ. r Aphor. Thes. 26. s Qui belle se absurda omnia evasisse pu●arunt , cum dicerent , non intrinseca sua bonitate valere opera , ad salutem c●merendam , sed expac●● ratione . Calv. Inst. l. 3. c. 17. sect 3. t Aphor. Thes. 23. p. 127. u Apud . Stegman . in Photin . w Dr. Hamm. 9 Ser. p 140. Object . Answ. Object . Answ. x Exerc. Apol. p. 36. & 34 Notes for div A39120-e39830 a Bur. on Hos. 1 Vol. p. 674. b In loc . obs . 6. p. 101. c Tom. 5. in Hos. p 57. d In Gal 4.25 . fol. 218. e Melanct in Rom. 3. Vulgo in●●ginantur hom●●es evangelium esse promissionem conditionatem , at ab hac imaginatione , adducendi sunt , &c. f Ib. in Rom. 4. g Nos negamus Testamentum Dei de remissione peccatorum , habere adjunctam conditionem loc com . de Justif. fid . sect 65 p. 387. h Tota substantia fede●is est si●e conditione , D● . N. foed . sect . 1● i Comment . in Heb. 8.10 . k Coronis ad Col. Hig Edit . 6. p. 400. l Beza in Gal. 3.14 . m See Dicksons Com. Micah 4.5 . Rom. 9.6 . Joh. 15.2 . Notes for div A39120-e41640 a Act. 13.32 , ●● . Luke 1.54 , 55 , 69 , 70. Acts 26.22 , 23. Luke 4.18 , 21. b 1 Tim 1.15 . Heb. 10.14 . Exod. 34 6 , 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrisost . * See Reyn : on Psa. 110. p. 385 b Credere jubet & fidei nullum objectum ponit . c Ingenium hominu metiuntur ex audacia , & dextram putant fronti geminam . Kend. Ep. ad Ac. Oxon. 
A59622	----	The rising sun, or, The sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of Christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by John Sheffeild [sic] Sheffield, John, fl. 1643-1647. 1654 Approx. 531 KB of XML-encoded text transcribed from 166 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A59622 Wing S3064 ESTC R30141 11249869 ocm 11249869 47132 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59622) Transcribed from: (Early English Books Online ; image set 47132) Images scanned from microfilm: (Early English books, 1641-1700 ; 1450:9) The rising sun, or, The sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of Christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by John Sheffeild [sic] Sheffield, John, fl. 1643-1647. [14], 297, [7] p. Printed by Th. Maxey for Sa. Gellibrand ..., London : 1654. Preface in Latin. Errata at end. Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Christian life. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE RISING SUN : OR THE SUN of RIGHTEOUSNESSE , Shining upon the SONS of UNRIGHTEOUSNESSE . A Theological Sun-Dyal , Wherein Is to be seen , the Rising , Motion , Influence , and manifold Operations of Christ upon the Soul , under that clear & glorious resemblance of the Sun. As also , The Description of the true Believer , in whom are to be found but the least measures and sparks of Grace , which are here discovered and cherished . As also the highest degrees and full growth in Grace are here delineated and furthered . By JOHN SHEFFEILD , Preacher of the Gospel at Swithins , London . Jerem , 33. 15 , 16. In those days wil I cause the branch of Righteousness to grow unto David , and he shall execute Judgment and Righteousness in the Land ; in his dayes Judah shall bee saved , and Jerusalem shal dwel safely ; and this is the name wherewith she shal be called , The Lord our Righteousness . Isai. 60. 19. The Sun shal be no more thy light by day , neither for brightness shal the Moon give light unto thee , but the Lord shal be to thee an everlasting light , and thy God thy glory . London , Printed by Th. Maxey for SA . GELLIBRAND , at the Golden Ball in Pauls Church-yard , 1654. Superiori , sed Propiori Soli , Soli Justitiae Soli , Mundi conditori , Eccleclesiae Redemptori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilo , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemoni . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 COeli enarrant Domine Iesu , Coeli Coelorum enarrant Gloriam tuam , omnisque eorum exercitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa celeberrima Corona , et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tot veluti Aquilae Solem spectan●es , tot Parelii Solem circumstantes , tot denique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vultu solem versus ●ixo , ●emplū & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à tergo relin●uentes , Lunā , Solemque ipsū , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub pe●ibus conculcantes , te Solem Iustitiae indesi●enter ●anunt , spectant , circumstant , adorant . Inter h●s ●im quasi in Sancto Sanctorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non antea inspiciendam jam resera●am , & spectandam posuisti . Visibiles , insuper & Inferiores hi Coeli , ●lendidumque illud expansum opera manuum ●arum indicant , Praecipue verò inter ignes ille minores , Sol Coelorum decus , terrarum gloria , Pecorumque hominumque Lux , Vita , Deliciae , imo Luminis , Numinisque tui speciosissima Umbella . Hunc enim tibi pro vehiculo deligisti , quoniam in ipso posuisti Tabernaculum tuum . Sanctissima vero tam Prophetarum , quam Apostolorum cohors , eorumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripta te solum spirant , te Solem praedicant , & sicut stella olim illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visa Orientis Filios ( Gentium Primitias ) animi dubios , via nescios ad tua rect â anteambulans deduxit Limina , ibique quasi ad Solis Domicilium ( verum Bethshemesh ) Viatoribus perductis ( ut Arcae foederis à Philistaeis Plaustro Imposit● divinitus antea evenerat ) constitit ; ita h● turbam credentium ( te quaerentem ) quas● manu prehensa perducunt . In hisce enim posuisti lucernam tuam pedes viatorum in via pacis dirigentem . Quinetiam celeberrimus ille omnium Theologorum chorus , & Pastorum Grex , tot in mundo Lumina , in dextra tua stellae lumen suum à tuo solius Lumine acceptum referentes t● solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspiciunt . Hisce etiam Arcam foederis Gestandam , manibus aliis non contrectandam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredidisti . Innumera denique per orbis totius fines credentium sparsa multitudo , tam Naturae , qua● Scripturae lumine adducti ; Prophetarum , Apostolorumque defunctorum , nec non pastorum praesentium testimonio inducti , tantâque insuper Testium nube conducti , te solum insequuntur , quemadmodum sequacior ille populus praecedentem olim ignis columnam ; incessus , accessus , discessus , recessus , gressusque tuos omnes observant , tecum aut moventes , aut manentes . Te solum exoptant , te anhelant , in te etiamsi nondum conspectum , fama notum fide certâ nituntur , credentes diligunt , dilectum cordibus excipiunt , excipientes vero gaudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & suos quisque Thesauros aperientes pro sua cujusque facultate munera ferentes adorant , tuam tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ipsorum beatitudinem omnibus numeris consummandam praestolantur . Inter hos etiam ignis , nubisque columnam praesentiae tuae symbolum constituisti . In horum ego consortio unus , minimus ; inter peccatores ( eheu ! ) primus ; inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inter Verè Sanctos nisi Gratia illa gratis data , gratumque faciens satis superque abundasset , prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gratiâ tamen tuâ sum id quod sum ; meque tibi , tuaeque gratiae , quae prius electum , dein dilectum facit totum debere agnosco . Inter amicos tamen sponsi siquos habet ( habet enim fidissimos , atat paucissimos ) unum me asserere ausim , etiamsi inter pronubos , filiosve Thalami haud sim dignus numerari . De te , Pulcherrime hominum , de te quem unicè diligit anima mea , narratura est meditatio & scriptio nostra . Te solum scire , & qui te misit Patrem , haec est vita illa aeterna . Te autem notum facere ( te inquam crucifixum ) hic vitae praesentis scopus , hoc Ministerii opus . Scire meum nihil est , nisi te cognoscere Christe , Te mihi scire parū , nisi quem scio te sciat alter . Oh Utinam alias mihi concederetur lingua eruditorum , lingua instar Calami scribae peritioris , ubi gregem tuum instruxero ▪ at jam calamus in linguam converteretur , linguam scribae cujusdam paratioris ad Regnum Coelorum , qui ex suo omne genus Doctrinae Coelestis refertissimo promptuario , ●am recentiora , quam vetustiora profert . Quod potui feci non quod debui , non quod par est ; unguentum quod habui pretiosissimum in caput multo preciosius impendi . Sit nomen tuum sicut unguentum diffusum , & ubicunque terrarum sese S●l longe , lateque visendum exhibuerit , Nomen ibi , regnumque tuum tollantur in astra . Ad me quod attinet , cum Propheta cogor ▪ exclamare , Hei mihi homuncioni labiis polluto , qui nec sapientiam didici , nec scientiam Sanctorum degustavi . Valde mihi vereor ne ex turbine mihi respondeas , Quis est iste qui obtenebrat consilium sermonibus inscit is ? & in me just â excandescas iracundiâ , quòd non de te rectè uti aequum est locutus sum . Ex fulgore dedi fumum , ex fumo dato lucem . Quis adeo coecus ( gemens , tremensque loquor ) ut servus tuus ? surdus ut nuntius iste tuus ? Te tamen memini Thesaurum tuum testaceis istiusmodi Vasculis imposuisse , qu● supereminentia omnis potentiae omnisque efficaci● ex Deo prorsus , ex nobis nequaquam provenisse dignoscatur . Adest itaque mihi gloriatio si quidem in infirmitatibus gloriari concessum ; Quoniam in infirmitate humana perfecta est gratia divina . Quod superest , te Patremque tuum , Patrem illum luminum flexis genibus exoratum velim : lucem , ve●itatemque tuam undiquaque splendentem , undique triumphantem caelitus emittas , adeo ut hostibus omnibus debellatis , haeresibus extinctis , schismatibus aut resartis , aut rescissis , dissidiis sopitis , tenebris discussis , Pax , Lux & summa concordia Christianae Reipublicae restituantur . Ecclesia tua non amplius ut vidua marito orbata , hostium vulneribus saucia , natorum jurgiis exacerbata , Lachrymis propriis & cruore emacerata , maesta vultu , maesta veste incedat , sed tandem ( ut sponsum decet Altissimi ) tuo lumine quasi nuptiali veste induta , in sponsum dilectissimum familiariter reclinans , ex eremo egressura cernatur , Pulchra ut Aurora speciosa ut Luna , clara ut Sol , terribilis ut exercitus cum vexillis . Pro Diademate Coronam duodecem stellarum Doctrinam duodecem Apostolorum sem : per gerens ▪ Ministros tuos dextra tua teneas , sinu foveas , Ecclesiam sanguine tuo redemptam Spiritu & Verbo tuo Regas , Veritatem sartam tectam tueare , Universis dona distribuas , Pusillum tuum Gregem protegas ; tuum sit dilatatum . Regnum â solis ortu ad occasum usque , ut projectus ille ( quondam ) lapis in montem tandem excresens mundum universumimpleat . Tuam tibi Domine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumas , ut tibi Reges , Regnaque omnia inserviant , fortem illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principem , omni sua à tot retro saeculis usurpata tyrannide exuas , ipsumque catena ligatum in Abyssum detrudas , Antichristum illius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustri tuo adventu perdas , tua omnia promissa adimpleas , tuamque cum Myriadibus Sanctorum ad finem impietati imponendum reditum acceleres . Interea vero sis nobis in Eremo columna ignis , noctu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animo lassis , in tenebris incedentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in fine ▪ sine fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic seipsum , libellumque istum , reliquosque assiduos in nomine tuo susceptos quales , quales conatus tibi tuaeque gratiae , benedictione inde Spirituali locupletandos dedicans , & devovens humillimis ardentissimisque contendit precibus . Servus omnium inutilissimus , qui sua omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 projiciens , hoc solo nomine gloriatur , Iehovah Tzidkenu . To the Right Worshipful and other his beloved Friends ▪ Inhabitants of SWITHINS LONDON . I Read of a rich silver Globe presented by Ferdinand to Solyman the Magnificent of admirable Workmanship , expressing , besides the passing of each hour , the motions of the Sun , changes of the Moon , &c. and giving a resemblance of the whole frame of the Celestial Orbs , made with much Art by the direction of the most famous Astronomers then in the world . I have nothing of that Art and Rarity to present you with , but a plain Theological ( not Astrological ) Sun-Dyal , representing not the lower Heavens and their Motion , but the Empyrean and its Rest ; and the Essence , Attributes , Properties , Effects , Motion , Influence of the Higher Sun , the Sun of Righteousnesse . The Subject handled I cannot wish greater or better , there is none before it ; the manner of handling I could wish much better , especially for the dignity of the person of whom it treats , as also of your selves , or whoever may peruse it . But as with him where there is a willing mind , there is acceptance of what little we have ; so I doubt not but you will hold it your Honor , in all things to be like minded to Jesus Christ. To many of you I am bound in many bonds of Gratitude , to all in duty ; therefore I could not judge any among those whom I am bound to love and honour so fit to have this Discourse inscribed and presented to , as your selves , who are to me above all others whatsoever , nearest in spiritual relations and 〈…〉 in Christian and cordial affecti 〈…〉 ▪ To others I owe much , to you my selfe . Having then dedicated my self , first to him of whom it treats , ( w●o●e I am , and whom I serve ) your Saviour , my Lord ; who can be thought s● f●t to bee joyned with him as your selves , whose things next to his I desire most to take care of ? The Ministers duty is to divide himselfe between the Lord and his Church ( not the Lord and the world , ) for so did Christ divide his love between his Father and his Church ; to him he gave himself to expresse the highest love of pure obedience ; for the Church he gave himself , to expresse the strongest love of benevolence . You have had the sum of this Discourse preached among you , and divers of you have it written in your Note Books , and repeated in your Families . But I would desire rather you might have the Doctrinal part of all Sermons written in your Consciences , and the Use ever repeated in your Conversations . Now that you may , as you have heard of Jesus Christ be taught by him , and as you have received him walk in him , attaining to all the riches of the ful Assurance of understanding , to the acknowledgment of the whole Mystery of Christ , in whom are hid all treasures of wisdom and knowledg ; and that your conversations may be as becomes the Gospel , that you may be ever found among such as fear his Name , that you may wait for this Sun of Righteousnesse to rise upon your souls , to heal all your infirmities , to cloath you with his Righteousness , that coming behind in no gift , duty diligence , comfort , experience and growth , you may by him bee presented perfect and without spot before God ; which as it will be your ( that I may not say mine ) Joy , Glory , Crown of rejoycing in the day of the Lord Jesus ; so it is the prayer of Your daily Remembrancer , and Servant in the Lord , JOHN SHEFFEILD . To the READER . Reader ▪ HAving much to say to thee within , I shall not let thee stand at the door , but intreat thee to enter , sit down , and read a while . If thou desirest to know what I have to say , Read on a while and I shall tell thee . If thou must have it in a few words , either turn to the Table in the end , or to the Title in the beginning . And if thou must have it in two words : heark then : Thou hast here a Resemblance of Christ , and of thy Self . Of him a dark and dim one , one every way short , such a one as I could make , not such a one as he is , or ought to have been made of him . But of thy self , it may be not such a one as thou art , but what thou oughtest to be , and if this fall short too , though I shall be the less happy , yet art thou the more happy . I have set this Image before thee , that by beholding it with open face , thou maist by viewing him , and reflecting on thy selfe be changed into the self same imag● ▪ from Grace to Grace , and so from Glo●● to Glory , thou being made more 〈◊〉 by Christ , that hee may bee 〈◊〉 with thine , ( rather his owne ) ima●● 〈◊〉 ; and he being more glorious in th● sight , thou maist in due time be satisfied with his Image . Reader , This is thy great work , to know and study Christ and thy self . All is losse and dung to him , and all knowledge is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a for● of knowledge , or false knowledg to this . To deal plainly with thee , here is no new light which this curious Age gazeth after , no new earth discovered in the Moon , but a new heaven if thou wilt in the Sun ; or another Sun rather besides that ordinary one ; yet not a Parelius , but an Hyperelius , a Light exceeding that of the Sun , and yet a Light as old as the Scripture , or the Sun either , his ancienter Light ; yea , a Light elder then both , as old as the Father of Lights , the ancient of dayes . His going forth is from the dayes of Eternity , saith the Prophet ; and he is the same yesterday , to day and for ever , saith the Apostle . Who as he is the true Light , God of God , Light of Light , so hath he derived of his own Light into these great Luminaries , the Sun & Scripture ; the one being his Chariot , the other his Lanthorn ; from both which our Discourse is lighted : and though there can be nothing added to the light of these two yet if I have brought any Oyl to keep the light of the Sanctuary stil burning , as Israel was of old commanded , as I account it the only work of a Minister , so I desire thou maist not shut thy eyes upon it . But if thou art of that Athenian spirit , that thou hast no leasure to hear of Iesus , and Resurrection , or other matters of Religion , but only to enquire and discourse of What is the News ? or worse : if thou shouldest be of that profane spirit as Duke d'Alva , who being told of a great Eclipse of the Sun , and called to see it , Atheistically answered , He had so much to look after on earth , that hee had no leasure to look up to heaven , Then I shall dismisse thee with the words of the Preacher , Walk on in the wayes of thy heart , and in the ●ight of thine eyes , but know thou that for all these things God will bring thee into Judgment . Thine , if he cannot further , yet to desire thy Salvation , JOHN SHEFFEILD . Reader , I thought good to let thee know , this reverend Author hath published another excellent Treatise of Conscience , worthy thy perusal , and most useful in these times , wherein so many make shipwrack both of Faith and a good Conscience . Thine SA . GELLIBRAND . MAL. 4. 2. But unto you that fear my name , shall the Sun of righteousnesse arise with healing in his wings , and ye shall go forth and grow up as Calves of the Stall . THis last Angelical Prophet is purely Evangelicall in his short Prophetick Gospel , describing 1. The Gospel Church in her worship . 2. The head thereof the Messias , and 3. His eminent forerunner John the Baptist. 1. The Gospel Church and her spirituall and holy worship is described , cap. 1. 11. From the rising of the Sun , unto the going down of the same , my Name shall be great among the Gentiles ; and in every place Incense shall be offered unto my Name , and a pure offering : and my Name shall be great among the heathen , saith the Lord of hosts . 2. John Baptist Christ his forerunner is described , 1. Under his two Names and Titles . 2. Under his twofold office in relation to those Titles . 1. He is called a Messenger , ( Ecce mittam Angelum meum ) and his office or errand in that respect , was to make way for Christ as his Herald or Harbinger . 2. He is in a figure called Elias , and so in the Gospel he is call'd : and his office was in that respect , to make ready a People for the Lord , by Turning father and child , as Elias had brought back a halting people from Baal to God. 3. Here is a description of Christ 1. In his Person . 2. His coming . 1. His Person , under sundry denominations . 1. The Lord whom ye seek , shall come suddenly to his Temple . Adon , one of the Titles of God , shewing his equality with the father , cap. 3. 1. 2. The Angel or messenger of the covenant ; ] he the Mediator herein distinct from , and inferior to the Father ; The Father sending , The Son sent . 3. The Angel in whom ye delight . ] Christ is 1. The delight of the father , Isa. 42. 1. 2. The delight and desire of the godly , Hag. 2. 7. 4. A Refiner and Purifier of his Church , with his fire , soap , and fanne in his hand , ver . 3. Matth. 3. 11. 5. Here stiled the Sun of Righteousnesse , cap. 4. 2. 2. His coming described , and that 1. In a more Terrible manner , 2. In a more comfortable manner . 1. More Terribly , and that 1. To wicked men , set out in 4. Expressions . 1. His Coming wil to them be a scorching coming , and a scouring coming ; as fire to scorch , as soap to scour , as refiners fire , and fullers soap , cap. 3. 2. 2. As a Judge ] ver . 5. I wil come neere to you in Iudgment : He will bring their judgment home to them , lay it close , he will not be slack to repay them to their face , Deut. 7. 10. He wil not go behind the door , as we say , to tell them their own , for Conviction and Condemnation . 3. To convince them , he wil be both Judg and Evidence , an eye witnesse , a swift witnesse , h. e. 1. Ready to depose , and make proof of what he chargeth them withall : or 2. Importunately instant and pressing for Judgment . How sad wil it be with wicked men , when Christ shall turn Informer and accuser against them ; the Churches Advocate becomes solicitor against them ! Intercessor turne Plaintiffe , as Elias interceeding against Israel ▪ I will come neer to you in judgment , and wil be a swift witnesse against the sor●erers , and against the adulterers , and against false swearers , and against those that oppresse the hireling in his wages , the widow and the fatherlesse , and that turn aside the stranger from his right , and fear not me , saith the Lord of hosts , ver . 5. 4. To see execution done . cap. 4. 1. His day of execution shall be as a flaming ●urnace , or a fiery oven , which shall burn the wicked as stubble . In all which respects , it may well be said , who may abide the day of his coming , and who may stand when he appeareth ? cap. 3. 1. 2. To his own people , his first coming is a hot , smart coming , he shall be as fire , and soap in his Temple , even to the Sons of Levi , he shall try , then refine , and scour , and purge them as the fullers cloth , after much washing and beating , or the Gold after much burning . 2. The benefit redounding to them , 1. They shall officiate and minister better ; they shall offer an offering to the Lord in Righteousnesse ver . 3. 2. They shal be better accepted of God , ver . 4. 2. In a more comfortable manner , To be a Sun of Righteousnesse . ] where we have a description , 1. of Christ. 2. Of his people . 1. Of Christ , what he is at least , and to all his Church ▪ best , and to his chosen ones . 1. At least and to all his Church , he is a Sun. 2. At best to his chosen ; where three things Promised . 1. He wil be to them as a Rising Sun , after their long sitting in obscurity , waiting for a joyful morning : and never be to them a departing , declining , or setting Sun when once risen , but as the morning light , shining more and more to perfect day , Prov 4. 18. 2. Above the ordinary Sun , he will be a Sun of Righteousnesse , imparting not light , but life , John 1. 4. In him was life , and the life was the light of men . The Sun in heaven gives only light , the Sun of Righteousnesse gives life . 3. He wil be a healing Sun to such as are sick , infirme , and sad ; amplifyed by the place and part where this healing virtue resides ; not in his Vesture , Touch , Lips , Spitle , all which were healing , but in his wings . For a double Reason . 1. To denote his swiftness , he hath wings ; ●e that came to be a swift witnesse against the wicked , cap. 3. 5. is as swift a Savior , he comes suddenly and unexpectedly into his Temple . cap. 3. 1. 2. Under his wings , to denote the warmer , closer embraces which his servants shal be cheared and healed withall , as tender chickins under the Hen. And this answereth to that cap. 3. 5. As he there came neere in Judgment to wicked ones , so he comes neer in mercy ( with healing mercy ) to his chosen ones . 2. His people described , and that 1. What they are at least , and worst before this Sun rising and healing them , h. e. before any extraordinary and sensible manifestation of Christ to them . They are such as fear his Name , that is all they can say for themselves . 2. What they are at best , when the Sun hath risen and healed them : they shall goe forth with life , strength , and cheerfulnesse , as the fatted calves of the stall . Calves are noted to be lively , lightsome , skipping creatures Psal. 29. 6. Christ is compared to a fatted Calfe , Luke 15. The Calves sacrificed , were 1. Types of Christ and his blood . 2. Of our selves , and our sacrifice of praises . The words thus far opened , we come now to the Doctrines therein contained , whereof the first is this , viz. CHAP. I. 1. Christ is to his Church , what the Sun is to the world . Christ is set forth under many resemblances , of a Rock , a Spring , the Brasen Serpent , a Lamb , Morning Star , Bread , Water , Light , Garments , Gold , Pearl , of a King , Prophet , Priest , Husband , Head , Root , &c. because no one good thing can set out Christ fully , for all can set him out but partially : and because what ever good is in any or all of these , that is Christ and more , and better ; and that when we behold and use any of these , we might be put in mind of Christ. This is as High , and fit , and full a resemblance of him as any one thing can be , if I could as fitly and fully pursue it . Psal. 84. 10. The Lord God is a Sun and shield to his people : But especially Christ is so often called , John 1. 12. Ego sum Lux mundi , what is that ? But I am the Sun , I am the light of the world . John 1. 4. In him was life , which life was the light of men ; and ver . 9. This is the true light &c. John Baptist was a light , Iohn . 5. 35. burning and shining : but not The Light. A Star of the first magnitude , but not the true light ; but Christ only the true Light , as the true Vine , Iohn 15. 1. That is , 1. The great Luminare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The Universall light , giving light to all that come into the world . 3. The Original uncreated light , that had his light from himselfe , all others from him . In him was light . Rev. 1. 16. and 10. 1. Christ is described , having his countenance shining , as the Sun in his strength . And Rev. 12. 1. The Church in relation to him , and conjunction with him , cloathed with the Sun ; that is , his Righteousnesse . Cant. 6. 10. faire as the Moon , cleare as the Sun ; ( that is , ) full of Christ. The Moon is faire , not clear from spots when at ful ; the Sun is alwaies ful , alwaies clear . The Church hath not only her own imperfect , spotted Righteousnesse inherent to make her fair ; but Christs perfect , Sunlike , imputed to make her clear without spot or wrinkle , or any such thing . In which regard , the Church is called upon , and encouraged to clear up , Isa. 60. 1. Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee . The Church is the only Halo or Corona , on which this Sun makes his Impression . And the Church Militant and the Triumphant , are the two right Parelii , on either side of this Sun , near to him , and full of his Lustre and Glory . This is a deep and rich Mine ▪ I am digging into , I dare not promise to bring up all the treasures hid in it ; I shall shew you what I can get up , and your selves may go and get much more . No Artist can draw all the Suns light into one roome , were his house all Chrystall ; no labour can get all the water of the Sea into one vessel . Some abler Pen , or larger heart , may as a larger window , let in more of this light . I shall but draw the Curtain , and set open my narrow Casement , to let in what I have received . There is in many things a likeness unlikeness between Christ and the Sun. CHAP. 2. The Likenesse between Christ and the Sun. THeir Likeness is seen in many Particulars , and because so many , I shall not defer the Application of all , til I have spoke of each , as usually we doe , but as we go along , apply each particular , to free your memories from the greater burden , and my self from needlesse repetitions . Alike they are , 1. In their Essence . 2. Attributes . 3. Properties . 4. Effects . 5. Accidents . 1. In their Essence much alike ; who knows the essence and nature of the Sun ? what is that light unaccessible which it inhabits , what is the matter of it , and what and whence that heat ? The weary Philosopher astonished with long admiration , and tyred with deep contemplation of this lower , and lesser Suns light and glory , gave over , seriously wishing himself out of this body , that he might behold the Body of the Sun , and know his Essence . Enquire not after the name , essence and generation of Christ : His Name is Wonderful , Secret. He dwels in light unaccessible ; wel may we at death , come to a clear view of these two Suns , and they are worth a death to come to a ful view of them , especially the Sun of righteousnesse , which we shal then see as he is 1 Joh 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face ; the sight of perfect vision : here we are said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 1. 14. attentè , consideratè spectare , contemplari . It is but a speculative Theory we have here . The Suns essence is a Quintessence , or rather a Sextessence , ( a glorious essence indeed , or none such ) being not of a grosse , mixt , but pure , simple , heavenly essence . The heaven is a Quintessence purer farre then earth or the other elements ; but the Starrs are purer then those heavens , and the Sun as much purer then all the starrs put together . There is a Confluence and Treasure of light put together in the Sun. So is it with Christ. 1. His Divine Nature is the purest essence , heaven not Pure in his sight ; The Angels far below him , they hide their faces in his presence , Isa 6. 2. as the lesser stars their heads before the Sunne . 2. In his humane nature , There dwells the fulnesse of the Godhead bodily , Col. 3. 9. All treasures of wisdome , and knowledg , of grace and glory , more in Christ by far , then in all the Angels : as Saul above all Israel for Stature , higher from the shoulders and upwards , and Absalom above all Israel to be praised for his beauty , from his feet and upwards no blemish in him ; so is Christ fairer then the children of men from the feet and upwards , and higher then the highest Angel from the shoulders and upwards . 1. This may check the pride and blasphemy of those proud spirits , and selfe anointing Cherubs , or new Christs , who call themselves not so low as Apostles , but are not , but Christs , and are not Apostles ; who say , God is as much in them , as ever he was in Christ , because misunderstanding the sense of that 2 Pet. 1. 3. made partakers of the Divine nature . There is but one Sun , a many Stars , which partake of the nature and light of the Sun : cannot these Stars partake of the Suns light , but they must be so many Suns , ceasing to be Stars ? The divine nature we are said to be Partakers of , is the communication of Divine or holy ( God like ) qualifications , such whereof we are capable , excluding the perfections of Christ , which are not communicable to the creature . Like as Christ is said to partake of our humane nature , being in all things like to us excluding only these imperfections of sin , whereof his Divine nature was not capable , nor were sutable to him . The water cold by nature , when boyling on the fire , is made partaker of the nature of the fire , yet is water still ; the waters coldnesse is not incapable of the fires heat ; the fires heat expels not the waters moisture ; there is fire and water both , water in nature ; as fire in quality . The cold and rusty Iron in the fire , loseth both his coldnesse and colour ; of cold becoms fire hot , of rusty fire-red ; It partakes of the nature of the fire , yet is but Iron still . Or as Judas may be said , when Satan entred into him , to partake of the nature of the divel , He was a divel ; he lived not , but Satan lived in him , ( that is ) he was full of all sin , hypocrisie , treason , impudence , malice , Impenitence , despaire , as if he had been a very divel rather then a man ; yet was Judas Iudas still , a man , not transformed ( at least not trasubstantiated ) into a Divel . So when Christ enters into us , we are so acted by him , that we seem not to live , but Christ in us , Gal. 2. 20. And so that other place , as much mis-understood , 1 Joh. 5. 17. As he is , so are we in this world , is to be taken ; not as if there were no difference at all between Christ and us ; but there is 1. a sicut similitudinis , as is the father begetting , so is the young infant begotten ; Ora. oculique , manusque eadem ; an As of likenesse . And there is a 2d Sicut Aequalitatis , As of Equality : As is God the Father , suc● is the Son ; Coessentiall , coeternal ; not a● [ as ] of equality , but of similitude betweene Christ and us , we receiving of his fulnesse grace for grace , the same grace , not the same fulnesse . 2. Then give unto Christ the Glory due unto his name , sutable to his nature , Divine glory . Worship this rising Sun ; it is not idolatry , but Purest Religion , not base Policie , but truest P●ety . The Sun was idolatrously worshipped with a forbidden worship among the Persians of old , and by some of the Atheistical Jews , Ezek 8. 16. But it is commanded that this Sun should be worshipped both by men and Angels , Heb. 1. 6. When he bringeth in his first be gotten into the world , he saith , l●t all the Angels of God worship him , Joh. 5. 23. that all men should honour the Son , as they honour the Father . Fear not then to give the same divine honour , religious worship to the Son , as to the Father , to believe in , place hope on , and make thy prayer to the Son of God. The creature Sun is to be admired for his Brightnesse ; it is a shadow of the Deity , not to be adored . The Sun the Creator is to be adored , he being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The brightnesse of his glory , and the expresse image of his Person , who upholdeth all things by the word of his Power . CHAP. III. Christ and the Sun alike in their Attributes . Unity the first . THe Attributes of the Sun and of Christ , wherein they are alike , are either 1 Incommunicable , 2. Communicable . The first incommunicable Attribute of both is their Unity ; Sol quasi solus . Next to the glorious Essence , Unity is the highest perfection of God , and his first Incommunicable Attribute . The Sun among the Creatures is matchlesse in his glory , because of his Unity . In heaven God hath planted thousands of lesser Lights , whom he cals all by their names ; in earth thousands of other creatures , but one Sun for both . In heaven , thousands of fixed Stars , which never fell ; in earth , thousands of lesse lights , whom the Father of lights knows , and cals every one by his name : But as the same Sun gives light to the Stars above , and to the creatures below ; so one Christ is head to Angels , and Surety for sinners ; from him they receive confirming grace , we reconciling . There is one God , & one Sun ; one God , and one Mediator ; one Blood for Reconciliation , one name for Salvation , one Sacrifice for Universal Redemption , one Righteousnesse for Justification . There was one Temple , High Priest , Altar of old , one Brazen Serpent , one Rock , one Bread , one Garment of the High Priest , for all his successours ; now one spotlesse , seamlesse garment for us all ; One must die for all , and he once for all . Travellers beyond the line , losing their old , find new Stars , no new Sun. They under the Law , had other stars , the Prophets ; we on this side the line , other Apostles , Ministers , and ordinances , the same Sun. The Saints departed , having crossed the line , leave all our Stars , Ministers , private Christians and Ordinances , but enjoy the same Sun. Unity is the glory of the visible heavens , one peerlesse Sun , and of the invisible heavens . 1. The Unity of the Divine Essence in three Persons , I and my Father are one , John 10. 30. There are three that beare record in heaven , the Father , the Word , and the Spirit , and these three are one . 2. So in Christ , visible for his humanity , invisible for his Divinity ; Unity is the perfection of his person . Only in the former , Unity of Essence , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alius , not aliud ; here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliud , not alius , in this unity of Person . As in the Creature Sun , there is a conjunction and union of two different qualities , light and heat ; Light , such as is in heaven among the Stars , none such on earth ; Heat , such as is in living creatures on earth , none such in the Stars . So in Christ there is an union of an heavenly and earthly nature . 1. Of a Deity , which the other persons have without humanity . 2. Of Humanity , which we have without a Deity . In this one High Priest alone , the Thummim and the Urim , the perfections of God , and the light of men conjoyn'd . 1. Then give unto Christ the glory of this Singular attribute of Unity , in a double Unity . 1. The Unity of faith . 2. Unity of Love. 1. By an Unity of faith , eye Christ only , eye him with a single eye , look up to no other Mediator ; go not to glean in any other field , as was said to Ruth : one Sun gives light to all the world , there needs no more . He were a mad man should say , set me up another Sun , or light me a Candle at noon day to help out the Sun : He more irrational who saith , give me somewhat besides Christ , another Mediator . It is looked upon as prodigious in nature to see two or three Suns or Parelii together . There is no such thing , they are but imaginary Suns in a cloud , having a little light , no heat or vigorous Influence . There is but one Sun which gives light to these : so to set up Saints merits , the Virgin Maries Intercession , or our own duties , were prodigious ; all have what they have from Christ , and contribute nothing to him . And these Parelii are never seen , but when the Sun is low at morning or evening , never at noone . This flying to the Saints with Papists , or imagined Righteousnesse with some carnal Protestants , is only a sign of a dim knowledg , and of a weak faith , never of a sound judgment , and a wel-informed mind . How unhandsome is a new piece on an old garment , or the garment part wollen , part linnen ! Christ will be Solus or nullus . Look to me and be saved , all the ends of the earth , for I am God , and there is none else , Isa. 45. 22. Each man puts out his candle , and opens his window to let in heaven light when the Sun is up ; do so for your souls ; tread out your sparks , they may burn thee , they cannot lighten thee . Isa. 50. 11. Behold all ye that kindle a fire , that compasse your selves about with sparks , walk in the light of your fire , and in the sparks that ye have kindled : this shall ye have of my hand , ye shall lye down in sorrow . 2. Next look after the other great Unity , The Unity of love , the Unity of the spirit in the bond of Peace . Faith and love are the two great uniting graces , faith to the head , love to the members . As there are two great unions in heaven , the first , of three in one , Trinity in Unity ; the other of two in one , two natures in one person ; So next to these two most glorious Unions , there are two mysterial Unions in earth , of faith to Christ , where two are one ; of love to the Church , where all are one . And as this is Gods perfection , so the Churches , according to Christs last Prayer , John 17. 17. That they may be all one , as Thou Father art in me , and I in thee , — That they may be made perfect in one . It was the glory and beauty of the Wheels , that they were so Artificially joyned one within another , that though divers , they seemed one wheel ; and they had all one motion ; for one Spirit animated them . All those innumerable fixed Stars , keep their proper and certain station , are therefore never eclipsed , nor do they eclipse others , but move together uniformly ; one motion is common to all . The Planets move in several Orbs , no two together , and they are all eclipsed one by another . Christians should as Stars in the Firmament , not thwart , cloud , censure , slight , eclipse each other , disparaging this mans Ministry , question that mans sincerity . Oh that the Trumpet might not make an uncertain or different sound , but bee all as one , as when the Temple was dedicated , and when Jericho was besieged , all the Priests blew together , all the people gave one shout , thereby should Babylons walls be finally ruined , and Jerusalems fully repaired . Then would it be said , Who is this that looketh forth as the morning , fair as the Moon , clear as the Sun , terrible as an Army with banners ? This Unity of the Spirit would become the bond and cement of our Peace ; our bands and beauty , the staff of the Church in her now old age , and bring in those Primitive times again , when after stormes The Churches regained rest , and were edified , walking in the fear of the Lord ; and in the comfort of the Holy Ghost , were multiplied . Why should there not bee as one God , one Church ; as one Lord , one Baptism ; as one Spirit , one Faith ; as one Father , one Family ; as one Christ , one Hope ; as one way , one Heart ; as one Bread , one Body ; as one Cup , one Lip ? Cor unum , via una , Dominus unus , Nomen unum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 12. 12. All should be one . How delightful is it to see ten thousand beams streaming from the same Center of the Sun in heaven , meet and re-center in the same punctulum on earth ! What a resplendent light , and piercing heat do they give ? So when all the Graces coming from the same head do unite and con-center together , what beauty , light , and heat is there ? The Beams dispersed are weakned , united are more burning , as in a Burning glass , where all the Sun seems contracted in so narrow compass . Where is most of Unity , there is most of Christ. And now thou glorious Sun of Righteousness , and blessed Peace maker , who art all Union , and the Fountain of it , in whose Person the Father and Holy Ghost was from eternity united , in whose Incarnation the Humane Nature was united to the Divine ; in whose Mediation the Divine was again united to the Humane . In the strength of these two great Unions , produce a third , that union of our Nature with it self , that there may be no more Schismes in the body . Thou that didst slay the enmity between Jew and Gentile , slay that between Christian and Christian : and as thou art the foundation stone of our faith , be also the corner ( the coupling ) stone of our Love ; and the binding stone to hold all the Building together . CHAP. IV. Omniscience the second Incommunicable Attribute . THE next Incommunicable Attribute of Christ is his Omniscience , whereof the Suns All-seeing Eye is a lively Resemblance . Sol solus Oculus , mundi Ocellus , Dei lumen , visibile numen . The Sun is all eye , hath thousands of beams in every place , looks upon every object with so direct a face , ( as a well drawn Picture ) as if it beheld none else ; filling the largest windowes , peeping in at the least crevise or key hole : the heaven above , earth beneath , aire between , enlightned all at once with his splendor , vieweth all Regions . The worlds great overseer , glanceth into the Dungeon , and shineth with the same beauty on the poorest cottage as on Princes Palaces ; the noisome dunghil , and the delightful Garden , both are alike viewed and observed ; there is nothing hid from the heat thereof ; in it hath God placed his ●abernacle , it is his Chariot wherein he rides his daily circuit . What can be such an Emblem of Gods Omniscience , and of that Visibile Numen , Jesus Christ , who is all eye , whose eyes are as flames of fire , whose face shineth as the Sun in his might , hath his beams , his eyes running to and fro , and his spies out , watching in every place , beholding the evil and the good ? nothing hid from the Suns heat , nor this Suns sight . All things are naked and opened to the eyes of him , with whom we have to do . Whither canst thou go , O sinner , from his presence , and where wilt thou hide thee from his eye ? darknesse and light are both alike to him , secret thoughts and open acts both alike ; the thought afar off●●e can discern , as clear as we can the word spoken in our ears . There is no darknesse or shadow of death , where the workers of iniguity may hide themselves from him . 1. What a delightfull meditation is this to him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose left hand ( neighbour ) knows not what his right hand doth ; who shuts his doors & praies in secret ; shuts up his Trumpet , and gives Alms in secret ; anoints his face , and fasts in secret ; shuts up his lips , and mourns in secret ? as being nunquam minus solus quam cum solus , and thinking nullibi tot Testes ubi sine Teste ; Thou art never lesse alone , then when alone ; nor hast so many observers , as when there is none to observe . Gods sincere ones are his secret ones . The Ark which was close made up on every side , had a window in the Top , open only to heaven . Matth. 10. 26. Fear not , nothing is covered that shall not be manifest ; what thou speakest in the ears shall be proclaimed on the house top ; and what in secret , shal be rewarded openly . Christ spyed out Nathaniel lying under the fig-tree , as well as Zacheus on the Top of his fig tree ; heard Paul below in the dungeon , as wel as Peter on the house top ; and took more notice of the Publican standing a far off out of sight , then the Pharisee in the midst of the Throng . The Lord will bring to light the hidden things of darknesse , and make manifest the counsels of the heart , then shal every mam have prais● of God. The Sun looks as well into thy closet casement , as into the large Church windows . And into that closet especially Christ delights to look and dwell , where as in Solomons temple , the windows are of narrow lights , or as some read it , of windows narrow without , broad within 2. Is Christ his eye , as the Suns , in every place ? what conviction , warning , and terror may this speak to such Atheisticall wretches , as say , How shall God see ? How doth God know ? Thick clouds are a covering to him , that hee seeth not , and he walketh in the circuit of heaven . Especially such miscreants as in the Chambers of their imaginary conclude , when they have shut out man , they can shut out God too ; and having already shut God out of their hearts , conclude , they have shut him out of the world too , Ezek. 8. 12. and 9. 9. The Lord seeth us not , the Lord hath forsaken the earth . Shut , oh Atheist , the Sun out of the world if thou canst ; shut it out of thy house . It is impossible . Hath the Sun his eye in every place , and hath not God ? Understand then ye unwise among the people , Shall not he that made the Sun all eye , be all eye himselfe ? He that made the ear , doth not he hear ? D●th not the Watch-maker know all the wheels , and every Pin in the Watch he made ? Doth not the Statuary know all the frame of his image ? and is any thing hid from him that made the heart ? Turpe quid ausurus , Te sine Teste time . There are three witnesses when thou art alone , who have alwaies their eye on thee ; the Sun , thy Conscience , and the Lord Jesus ; fear the Sun , but thy conscience more , which is a thousand Suns ; fear thy conscience much , but Christ more , who is a thousand consciences . The Lord threatens to search out such as are setled on their Lees with Candles ; that say in their hearts , The Lord wil not doe good , neither wil he do evil . There are two sorts of candles God useth , 1. Some shining , 2. Some burning . There are four shining Candles wicked men take no notice of : 1. The candle of Gods mercies , bounty , patience . 2. The candle of the Sun. 3. Of his Word . 4. Of their own conscience . These are Gods first candles , pleasant and shining lights : if these be put out , or not regarded , God will set up four burning Candles , that shall not be so easily blown out ; He will search thee out 1. With the burning candle of affliction , as he did Saul , wheh the Philistines were upon him ; this is lighted at the fire of mercy abused . 2. With the burning candle of a terrifying conscience , lighted at the fire of an enlightned , awakened , galled conscience , which is sadder then the former ; this is a searching candle indeed , with which Judas was searchched and lighted down to he● . 3. There is a worse candle then both these , the candle of death , kindled at the wrath of God , wherewith he searches those further , then ever he did yet either by affliction or conscience ; the day of death is a day of wrath ; then doth God set up a candle that burnes till the day of Judgment . The fourth candle is the saddest of all , the candle of Judgment , lighted from hell , whereby he will search out all the sins of wicked men , and this candle shall never leave burning . 3. Then let thine eye be ever on him , whose eye is ever on thee : be an heavenly Heliotropium ▪ turn to the Sun of Righteousnesse ; call thy place Beer-la-hai-ro● ; I have seen him that ever seeth me : make thy house a Bethel , the house of God , and make thy heart a Beth-shemesh , an house for the Sun. Let thy heart be as the Sun-Dyal , which receiveth the Sun in the morning , and goes along with it all day ; only cast no shadow behind thee ; in the face of the Sun the Dyals do not : in the face of Christ , how grosse is it ? Be full of eyes within , without , before , behind , as those living Creatures , Revel . 4. 6. or those living wheels Ezek. 1. 18. Canst thou the secret sympathy behold , Betwixt the bright Sun and the Marigold , And not consider that we must no less Follow in life the Sun of Righteousness ? Let the morning Sun find thee praying with Jacob , Gen 32 24. The noon Sun see thee working ; and the evening Sun see thee meditating with Isaak , Gen 24. 63. Let not the Sun when risen , see thee sleeping unrisen ; Sun all day moving , behold thee all day standing still ; and Sunne setting , leave thy Lust and Passion not set . CHAP. V. The Suns Omnipresence a shadow of Christ. NExt to Christ his Omniscience , consider his Omnipresence , the ground and cause of that Omniscience . In both which respects God may be said to have set his Tabernacle in the Sun , which shadowes out both : Christs Humanity also is called the Tent or Tabernacle of the Divinity . The Sun locally in Heaven , is virtually in earth , his light , heat , influence , every where overspreading the face of the Sea and Land , penetrating the depths of both , to the bottom of the sea , and to those subterraneous minerals in the bosom and secret chambers of the earth . Christ when ascending heaven , left his promise , as Elijah his mantle , with his Disciples , Lo , I am with you alway to the end of the world . And where ever two or three are gathered together in my name , I am in the midst of them . This may be a sensible Rebuke to the blind Atheists ; who are not to be dealt with by Scripture or reason ; who having pu● out both their own eyes of reason and conscience , would pull out Gods also of Omniscience and Omnipresence : and having shut out the sense of a Deity out of their own thoughts , would dispute the Essence of God out of the world . If thou art not a man of Conscience , art thou of Reason ? If not of Reason , art thou of Sense ? Then I shall convince thee . Wilt thou believe thy own senses ? Darest thou trust thine own eyes ? open them , thou seest the light of the Sun ; or shut them , if thou wilt , thou feelest the heat of the Sun , which though in Heaven , is not far from thee , but ever round about thee . Doth its light scatter all clouds , and shall any cloud or darkness cover thee ? Doth its influence reach the subterraneous cavernes , and shall any corner hide thee from the presence of God. This great Apostle ( as some have called it ) hath preached Heathens out of Atheisme , and shall it not Christians ? Every beam of the Suns visible eye , writes upon the heart of a rational man , The invisible eye and presence of God is here . Among all those abominations represented to Ezekiel , the last and most hideous was that posture of faces towards the Sun , and backs towards the Temple , Solem exosculari , Deum exoculare : At the same time to see the Sun seeth us , and to say the Lord seeth us not , but hath forsaken the earth , is such brutish reasoning , as Heathens have no such Logick , Hell hath no such bad Divinity . The Heathen by their Logick could see in lumine Numen , in the Suns light , another Invisible Sun of greater light . And Hell it self is not so full of darkness , but whatsoever other impieties there remaine , there is no room for Atheism . Nullus in Inferno est Atheos , ante fuit . How should this consideration of Christs continual presence , both awe and cheer the gracious soul ? provoking it to faith , patience , fortitude , diligence in the work of God. Christ is ever present , 1. As an Observer : He remembred every of the seven Churches of this in those seven Epistles , I know thy works , &c. 2. As an Assister : Lo , I am with you alwayes to the end of the world . 3. As a strong supporter : Jer. 1. 18. They shall fight against the● , but shall not prevail , for I am with thee . 4. As a bountiful Rewarder : Therefore as all these Epistles begin with novi opera , I know thy works , they end in vincenti dabo , To him that overcometh will I give , &c. to represent to you continually Christ present as an Observer from the first , as a rich rewarder at the last . Hence let Godly and wicked both learn to reason as godly Jacob and wicked Laban , See , if no man be present , yet God is ever present . Call thy dwelling Mizpah , for wheresoever thou art , God hath his Watch Tower neer thee . CHAP. VI. The fourth Incommunicable Attribute , Omni-influence . AFter the Omniscience and Omnipresence of Christ , already touched , let us come to consider that Admirable and Incommunicable Attribute of Omni-influence , wherewith the upper and neather Sun are adorned and enriched . The Sun hath his residence in heaven only , but his Influence is diffused into all the heavenly bodies , and to all these Sublunary Creatures ; air , earth , water , and all the hoste of them ; yea , to those subterraneous Mettals and Minerals hid from the Vultures eye . We have the influence and benefit of the Sun in every breath of air , bit of bread , in each dish of flesh , fish , fowle , yea , in each herb used for food or Physick . The Sun hath an universal influence upon the Creature in his Generation , production , vegetation , maturation , &c. So Christ upon the new Creature , and upon all his actions and motions . Sol & homo generat hominem ; The Sunne and man beget a man ; the Sun and seed bring forth corn ; the Sun and showrs bring on Harvest : But the Sun is one in every thing . So Christ his influence is All in all : In works of Nature , nothing was made without him at first , Joh. 1. 3. In works of Grace nothing is , or can be done without him : John 15. 3. Without me yee can do nothing . Christ in the instruction gives saving knowledge , Christ in the conviction worketh repentance , Christ and the Promise work faith , Christ and the Consolation works peace . Accedat Christus ad Elementum , fiet Sacramentum . Christ and the Element make a Sacrament : Christ in the Sacrament makes a rare Feast . The Sun hath a various and marvellous influence ; but our Sun far more . The Suns influence of light dispels darkness out of the air , Christ out of the soul. The Suns influence of heat takes off the cold from the Creature , brings in a reviving warmth ; but what like the cheering of Christ his love ? it takes off deadness , restores the new Creature . Thy favour is better then life , sweeter then wine . The Suns attractive influence draweth up grosse , earthy , and watry vapours , and converteth them into air . Christ in conversion is so attractive , that hee drawes earth up to Heaven , and turnes Corruption into Grace . The Suns dissolving influence again sends downe those Vapors , when purged and prepared , in rich and fruitful showres ; and Christ , those hearts full of grace and Peace , he had before attracted ; turning again air into water , melting heavenly hearts into tears of love . The Sun hath a productive influence , which animates all seeds , and Christ all graces . And a Restrictive influence , sometimes binding the earth with a bar of Iron , that no seed breaks forth ; such Christ his restraining hand upon corruption , that though all seeds of it in our nature , it breaks not forth . Again , his mollifying influence dissolveth congealed mountains of snow , and rocks of ice into fluid water ; and Christ at work upon the heart , dissolveth Petram in fontem , Petrum in Lachrymas , turneth impenitents into Penitents , unbelief into faith , obstinacy into obedience . Lastly , The Suns admirable alterative influence , causeth mines and springs of Gold and Silver to grow in the bowels and kidneyes of the earth , the proper seat of clods and stones . Christ hath an higher operation in the soul , in that strange alteration made there in the midst of a vile earthly heart , where nothing grew but stone , nothing lay but mire and clods of dust ; there he seate●h mines of heavenly Treasure , Faith more precious then gold , and Holiness more precious then Rubies . Instead of the thorn shall come up the Fir tree , in stead of the bryar the Myrtle Tree . And it shall be accounted to the Lord for a Name , and for an everlasting sign that shall not be cut off . And in another place , For Brass will I bring Gold ; and for Iron Silver ; for wood brass , and for stone iron . Here is a great alteration indeed . 1. This shewes what reason the Apostle had to use those two great expressions of Christ. 1. That he filleth all in all . 2. which is more , That he is all in all . 1. That he fils all ; herein he is as the Sun for his influence . All ] that is , 1. All Persons , Men , Angels , men of meaner , or more excellent encowments ; he fils All , Ministers , Magistrates , &c. 2. All Places : heaven with glory , earth with grace , he● with terrour , whole world with wisdome . Power , Providence , omnipresence , omni-influence , prisons with liberty , dungeons with light , crosses with triumph . 3 , He filleth all Ordinances : preaching with efficacie , Prayer with prevalencie , Sacraments with nourishment , the Sabbath with blessings . 4. Relations : Magistracie withhonour , fear , obedience , from their inferiors ; with love , justice , courage , watchfulness , care , fidelity , circumspection towards their inferiors ; with zeal , authority , boldnesse , diligence towards God. Ministry with ability , assistance , Paternal affections , maternal bowels , Nurses care towards their flocks , and with successe in their labours . Conjngall relations with love , sweetnesse , condescention , compliance and mutuall delight in each other . 5. All his peoples hearts : the ignorant with knowledge , the dead with life , unbelieving with faith , secure with fear , impenitent with repentance , stony with softnesse , sad with comfort , troubled with peace , unsatisfied with certainty , weak with strength , wavering with stability . 6. All Conditions : riches with thankfulnesse , poverty with contentednesse , mercies with sweetness , afflictions with tolerableness , prisons with comforts , sicknesse with patience , persecutions with joyfulnesse , death with peace . 7. All things : ( when he saith all , you may imagine more , I cannot name every one ; ) reproof with terrour , conviction with fear , promises with hope , consolations with assurance , Sacraments with comfort , desires with faithfulnesse , labours with fruitfulnesse . 8. All in All. In all thy needs , in all thy straits , and in all thy fulnesse , in all cases , encouragements ; dispensations , he fills thy prosperity , thy adversity , thy society , thy solitude , &c. 2. The other expression is far higher ; He is All in all ; The Sun for light is all in all to make day all the world over , sta●s cannot do it ; his heat all in all to make summer , his influence all in all to make spring and harvest : So Christ is all in all . Had we the united merits of all the Angels and Saints in heaven , they could not help us being lapsed and fallen ; one poore man would begger them all to set him up ; had we the sufferings of all the Martyrs since the beginning of the world , for the benefit and relief of one man , it were too low a price for him . It cost so much , Christ only could bear the charges of it . Christ is all in all , who can cast up the summa Totalis of this reckoning . To be somewhat in some case , is as far as any creature can goe , an Angel is somewhat in some case , not all in any thing , not somewhat in all ; somewhat in excellency of grace , glory , and many perfections , somewhat to benefit man ; nothing to satisfie Gods Justice , nothing to Redeem man ; but Christ is all , and in all . They are good Ministers to the Saints , bad Mediators for the Saints . The best creatures and graces have but one , and that a finite use ; Christ hath many , and infinite . Bread is somewhat to a hungry person , nothing to a sick ; Physick somewhat to a sick , not to a person in health ; sight to a blind , a pardon to a condemned person , mony to a poor man. Of Graces , repentance is somewhat to a guil●y soul , knowledge to an ignorant soul , certainty to a doubting , faith to a distrusting , righteousnesse to a soul conflicting with strong corruptions ; but it is only Christ who is all in all , to a poor man , rich man , sick , found , bond , free , living , dying , condemned , pardoned man , he is all in all ; to an ignorant , knowing , repenting , believing , righteous man , he is all in all ; He is bread , clothing , gold , eye-salve , liberty , pardon , physician , way , truth , light , wisdome , righteousnesse , sanctification , Redemption , all in all . Especialiy Christ may be said to be all in all in ten respects . 1. His Teaching is All in All in the matter of our Illumination , mans teaching nothing , were it by Paul or Apollo . Who teacheth like him ? 2. His Drawing is all in all in the matter of our conversion ; not others perswasion , not our own preparation . Draw me , we wil run after thee . 3. His Bloud all in all in the matter of our Reconciliation , Col. 1. 20. Rom. 3. 23. 4. His Death all in all in matter of Divine satisfaction , 1 Cor. 15. 3. 5. His Righteousnesse all in all , in the matter of our Justification , Rom. 3. 22. 6. His Spirit all in all in the matter of Sanctification , 1 Cor. 6. 12. 7. His Intercession all in all in the matter of our Acceptation , Heb. 7. 25. 8. His Grace all in all in the matter of our Supportation against sin and Satan , 2 Cor. 12 9. 9. His Peace all in all in the matter of our compleat satisfaction and consolation ●ere , Ioh. 16. 33 , and 14. 27. 10. And his Presence all in all to our Glorification , and compleat Beautitud● hereafter . Phil. ● . 23. Use 2. This informs us what singular benefit we have by the influence of Christ upon us , more then if we had his corporal presence ; it was expedient that he should goe away , both for his own glory , and our advantage ; the spirit had not descended , nor his Intercession been so prevalent , if he had not departed . The Suns body , if it were possible to be with us on earth , would not be of that use as now his influence is , though his residence only in heaven . It might astonish and dazle us , not so cheer us ; it is better for us , that Christ is mediating in heaven , then if he were working miracles againe on earth . 3. Be ready to acknowledg Christ and his influence in every good , in illumination , conversion , consolation , &c. his attractive , productive , restorative , sin restraining , heart changing , his gracious dissolving , mollifying , and his alterative influence . So in every ordinance , if there be force in the Word , any sweet in the Promise , any life in the Minister , any quickning in the Sermon , any warmth in a Christian , any relish in the Sacrament , any benefit in a Correction ; give Christ the glory . Tast Christ in All , as we may the Sunne in each morsell of bread , and draught of drink . Again , In every outward good : have we any joy in our enjoyments ? any comfort in our wants ? It is he that hath sanctified and sweetned all our toyl , labour , meat , drink , marriage , poverty , riches , crosses afflictions . He is the tree that hath sweethed the bitter water ; he the Salt that hath cured the cursed and unsavory waters ; he , like Noah , comforts us concerning our toil . He hath restored us to a child like right to , and a blessing in all mercies . In Christ , God hath given us all things , Rom. 8. 32. And in him it is that God hath blessed us with all spiritual blessings , Ephes. 1. 3. and hath given unto us all things that pertain to life and Godlinesse . Therefore all things are yours , saith the Apostle , because Christ is yours . 4. This shewes whence it is ( if the influence of Christ be of that force ) that some are called , thereupon converted , changed , sanctified , after that supported , comforted , and to the last preserved ; others are not called at all , or not moved when called , but remaine blind or deaf as the Adder , are hardened contradict , oppose and ●erish in their unbelief and gainsayings . The Scripture puts it upon this energeticall , speciall , and distinguishing operation of the influence of Christ. To you it is given to kn●w th● mysteries of the Kingdome ; to others it is not given ; it is revealed to babes , it is hidden from the wise and prudent , the poor , simple , weak , despised are chosen and called , when not many wise , Rich , noble , are called . The father chuseth some and then giveth them to Christ , then draweth them to Christ , then chargeth Christ with them . Those he keepeth in his hand none p●ucketh them out . Peter is yet winnowed by Satan , Christ prayeth for him , he recovers his standing though he fell . Paul is buffeted , but Christ assisteth with sufficient sin-resisting Grace , and Paul is upheld Again , whence is it that the same Ministry is effectual in some pl●ce to some persons , not to others ? Paul preacheth at Jerusalem , but in vain , They will not receive thy testimony concerring m● : there was no such influence . At Rome he preached and spread the faith : the Reason is given , The Lord who made Peters Ministry effectual to the Jews , wrought effectually in Pauls when he came among the Uncircumcised . 5. Lastly , This may satisfie sober men ( curiosicy is never satisfied ) in clearing Christ , notwithstanding such his influence , from being Author or partner in any sin , or Anomaly . In him we live , move , and have our being ; yea , even the Divels and wicked men live , move , have their being in and from him : he sustains their persons , governeth their actions , concurreth in their operations , this is not evil . Judas could not betray Christ , nor Pilate condemn , nor Souldiers crucifie him , if such power had not been given from above . Shimei could not have cursed or flung a stone at David , if God by his concurring permission had not said , Shimei , Curse David . The lame horse is ridden by his Owner ; that he moves , is from his Master ; that he goes faster , slower , this way or that , is from his Master ; that he halts , is from his owne lameness , not his Master . A Scholer useth an ill made blotting pen , that it writes is from the Scholer , that it writes ill , or blots , is from it self . A Workman layes a strait rule to crooked timber ; the Workman and the rule make it not crooked . Object . Why doth not God mend this then ? Resp. 1. Stay there , thou piece of clay . 2. Who shall give the Potter Law ? he is not bound . 3. He can bring the greatest good out of the greatest evil , Gen. 50. 20. Christs Garments are alwayes white as wool ; when our wayes are unequal , his wayes equal . Christ is as the Sun : The Sun is the efficient cause of Light , therefore cannot be of darkness ; of heat , therefore not of cold : upon his departure follows darkness and coldness , not caused by the Sun ( if it be so said , it is improperly , causa deficiens , not efficiens . ) God who is the sole Author of good , cannot be an abettor of evil , Jam. 1. 13. The Sun shineth on a Meadow , it brings forth sweet flowers ; on the dunghill it shineth , that stinks ; the Sun puts not that stink on the dunghil . The word of Christ comes to the Jaylor and Lydia , and is a sweet savour of life ; to the High Priests , they are cut to the heart , and storm , and stink . The Sun shines on Gardens , Herbs , Plants , they yeild their fruit to recompence the Dressers pains : But though the weeds also have a common influence of the Sun , they put forth noisom leaves and Flowers , and seeds of their own ; that these weeds grow , is from the Sun ; that they bear such leaves , flowers , and seed , is from their own nature , and pristine seed . When God in Scripture is said to harden , it is not so to be understood , that he doth it , Infundendo malitiam , sed non infundendo mollitiem ; not by provoking unto sin , but by denying or withdrawing his Grace , and the influence of his Spirit . CHAP. VII . Perfection , another Incommunicable Attribute . PErfection is another Attribute of this lesser Sun , much more of Christ the greater and brighter Sun. In the one is a Perfection of Light , Lustre , Beauty , no spot , darkness , or defect in it ; in the other , is all Perfection of Wisdom , Righteousness , Sanctification , Redemption : all Treasures of Wisdom and Knowledg , all fulness of the Godhead bodily . Perfection implyeth two things . 1. Perfectum est id cui nihil addi , detra●ive potest . That is Perfect , to which nothing can be added or diminished : both are so . The Suns light is of that perfection , that all Stars shning , add nothing at all to it : All hid , lessen not the Suns light . All Angels and Saints add nothing to Christ. Though the Sun enlighten all the Stars , it hath never the less ; Christ beggars not himselfe at all , by relieving us . The Sun hath the same light , if there were no eye did heed it ; Christ had the same glory and blessednesse before the world began , when none to observe it . 2. That is perfect , which is not possible to be tainted , corrupted , or prejudiced by any object , opposite , change or chance , whatsoever that may fall out . The Sun beholds all objects , all the works of Nature , many of which have a natural ill savour ; all the Acts of men , many which have a wo●se moral noisomeness ; but the Sun is not at all tainted , nor his beams defiled by the sight . Christ Jesus is privy ( not accessory ) to all the Oppressions , Treasons , Murders . Whoredomes , &c. acted under the Sun ; an observer of all the damnable Heresies , and pernicious Doctrines that are broached ; but his Perfections are not in the least impaired , because he receives no taint , he is no approver of them . 1. This shewes us , that God receives nothing from the Creature . He did not out of any necessity or indigence create the world ; we want a house , therefore build ; a horse therefore buy ; a servant therefore hire : but God did not create heaven because he needed a house , or the Angels and men , because he wanted Servants : He had the same perfect blessedness in himself before there was a world or Creature . The Sun receives not his light from our eye , but our eyes from his light . 2. If he be perfect , then cannot wicked ones when they do their worst , hurt or prejudice him ; Whoredomes , Heresies reach not him . Look unto the Heavens , and see , and behold the clouds which are higher then thou . If thou sinnest , what dost thou against him , or of thy Transgressions be multiplied , what dost thou unto him ? Thy wickednesse may hurt a man as thou art , and thy Righteousnesse may profit the son of man. 3. Lesse doth hee need our Duties . If thou bee Righteous , what is that to him , or what receiveth he at thy hands ? Set not up thy rush candle to the Sun , it needs it not , it beares it not , but puts it out : All the Starres in Heaven , and Lights on earth are abashed and appear not in the Suns presence . Even that which was made so glorious ( that is the face of Moses ) had no glory ( said the Apostle ) in this respect , by reason of the glory ( of Christ ) that excelleth . But he that put on a Vayle when hee came from God to speak to Israel , that hee might hide his Glory , needed to put on another Vaile when he went in unto God to hide his Imperfections . CHAP. VIII . Unchangeableness the last Incommunicable Attribute . VVE are come to the last Incommunicable Attribute , Unchangeableness . All things below are subject to mutations ; Kingdomes are changed , and Republicks changed ; Men , Manners , Cities , Families , Congregations changed . Apparel , Fashions , Opinions daily changed ; and which is saddest of all , there are changes in Religion : yea , the Moon is daily changed , but the Sun never : his Essence the same , Light as clear , Heat as cheering , Influence as operative , Motion as swift as ever . Hence the Sun is often in Scripture brought in as a demonstration of the unchangeablenesse of Gods Decrees , Love , and Promises towards his people . Thus saith the Lord , which giveth the Sun for a light by day , and the Ordinances of the Moon and Stars by night . — If those Ordinances depart from me , saith the Lord , then may the seed of Israel cease , &c. Again , If you can break my Covenant of the day and of the night , that there should not be day and night in their season , Then may my Covenant be broken with David my servant , &c I suppose it but a dream of the Astronomers , that the Sun is come down lower , and moveth neerer the earth , by one fourth part , then it did in ancient times . But be it so , Christ is the Sun unchanged in his effence , grace , glory , merits , all-sufficiency ; unchanging in his purposes , promises , gifts , callings , love , compassion to his people . He is Alpha and Omega , the same yesterday , to day , and for ever ; the Lamb slain from the beginning of the world . And if he be at all changed , it is in his Approximation , and neerer approach to the earth in his incarnation , and the other passages of his Humiliation . App. 1. Then is Christ able to save to the utmost , all that come unto the father through him , he hath the same penny for the last , as for the first . His hand not shortned , nor mercy abated . It is remembred of Moses , as that which was not ordinary , that after an hundred and twenty years , his eye was not dim , nor his natural strength abated . And that more strange , that all the Israelites garments waxed not old in forty years space . But how admirable is it , that the eye of the Sun is not made dim , nor strength abated , nor do his garments wax old after six thousand years . He is as a mighty Gyant , as fresh after so great labours , and after so many ages revolution as ever ; and as faire as the young Bridegroome , as the Psalmist hath it , the emblem of this our Sun , and his unchangeablenesse . He is Lux Perennis , h● is fons perennis ; the Sun whose light , th● spring whose water is perpetual ; generations passe , the Sun remains ; new Traveller● come to the old fountains where their fathers drank ; there they are , and as fresh they runne ; there Abraham drank , an● there do we ; He believed , and it was counted to him for righteousnesse ; we believe , an● it is our righteousnesse : ●here David dran● in his time ; he believed and therefore spake , w● also believe , and therefore speake : there dran● Paul ▪ long after , and was revived ; he believed and obtained mercy ; and was set forth for an example to all after beleivers . It is the most glorious Anthem that ever the Church militant sung , His mercies endure for ever ; therefore appointed to be sung in their most Solemn feasts . Besides you have it twenty six times in one Psalme , the burden of every verse , a meditation that can never be oft enough repeated , remembred , studied and believed . 2. Is Christ so unchangeable ? then if he hath appeared to thee once , chosen , called , loved thee , his love is an everlasting love , free at first and without cause , firm to the last and without change . His gifts and callings are ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without repentance . The Sun is the faithful witnesse in heaven ; if it did shine into thine house yesterday , it wil to morrow , and for ever , as long as the house stands . The Scripture usually comforteth godly ones upon this consideration , God is faithful by wh●m ye are called into the fellowship of his Son Iesus Christ. Therefore he shal confirm you unto the end , that ye may be blamelesse in the day of our Lord I●sus Christ. Again , faithful is he who calleth you , who also wil do it . Hence the godly soul comes to safe Anchor after all storms . My salvation is not in my hands , it is in Gods ; my unfaithfulnesse hazards it , his faithfulnesse secures it ; my unbelief shakes it , his faith settles it ; my mutable wil and condition endangers all , his immutable decrees and love secures all ; my foundation is subverted , my seals cancelled ; the foundation of God yet abideth sure , and hath his seal — Our happinesse is , the root bears the branch , not the branch the root : our faith , love , holiness , is not the ro●t , but branches of the love of God ; the branch is broken , the root remains . We are changed , and so sometimes we cannot do as at other times ; we think God is changed , he is not . Children in a Boat think the houses and trees remove ; it is the boat , not the trees : We measure Gods love to us , by ours to him ; and so perplex all . But the Scripture puts it out of doubt ; our unbelief makes not void Gods faithfulnesse : if we be unfaithful and deny him , he yet abideth faithful and cannot deny himselfe ; if we forget we are children , he cannot forget to be a father . He may repent ( it may be ) that he gave Saul a Kingdome , or Jeroboam ten Tribes ; never repents of grace given , because this flowes from unchanged fatherly love , the other from common providence . 3. Then are the promises firm , which Christ hath made , He is the Amen , Rev. 3. 14. And all his Promises are yea and Amen ▪ As the Suns motion is certain , varyeth not a minute , hence Eclipses can be so long foretold by Artists , and every Countryman can tel you where the Sun wil be , and of what length the daies seven years hence . If ever therefore there was a promise to a believer , to justifie the ungodly , to count faith for righteousnesse , it wil as wel reach us , as Abraham , as the Apostle reasons . The Sun moves constantly with in his Tropicks , and comes sooner or later to all such climates as are within his bounds ; Christ doth as certainly meet those that wait for him in his way . 4. Terror to wicked ones : If Christ his love , and promises firm , then his threats , his truth , justice , jealousie , hatred of sin , is as much as ever : If he ever hated an ungodly person , he loves not thee . He shews mercy to thousands , but by no means clears th● guilty . Exod. 34 , 7. His garments are white as wool , but his eyes red as flames of fire , and he hath a sharp two edged sword in his mouth . Woe to them who walk in the way of Cain , Balaam , or Corah , their damnation slumbers not , though their conscience slumber . The Sun never goes an inch beyond his Tropick , but returns ; nor wil Christ the Son of peace ever come to such as are out of the way of peace , but return back again . CHAP. IX . Communicativenesse a Communicable Attribute . HAving spoken of the Incommunicable Attributes , I shal descend to some communicable ones , and that this discourse may not swel beyond intention , I shall the more contract my self . I might name many Attributes of this sort , as Communicativenesse , Greatnesse , Glory , &c. of which other creatures also do participate , yet are they most eminent in the Sun. I shall speake of communicativenesse under this head , and refer the rest to the next . Communicativenesse is an excellent Attribute in the Sun. The Moon , Stars , Ayre Seas , earth , are all communicative of their several benefits to man : But the Sun most of all , and they enabled by the Sun. It buries not his light , shuts not up his influence , shines not to it self , is as free and liberal to the poor as rich , to the beggar as to the King ; The Lord hath divided it and the stars , ( saith Moses ) to all nations under the whole heaven . They under the Poles have their share , as wel as they under the Line . So hath Christ received of the Father , gifts to be communicated unto men ; of his fulnesse all receive ▪ his merits are of largest extent , his Gospel to be preached to all nations , and to every creature . 1 Then is here provision for the poorest Christian who hath nothing to buy with ▪ the Sun sels not , but gives his light freely , it is Gods light , it is the poore mans friend , his candle , fuel , raiment . Diogen●s hath as good a propriety in ●t as Alexander ; Christ is the poor mans friend , Advocate , Physician , Saviour and Master of that Corporation . The●e are his Guests , Disciples , Bride . He entertains none of other qualitie , but those in poverty . Come , he that hath no bread , nor m●ny . He cals all thirsty to come drink freely an● without price . We love to match into Estates , great Families , marry with Nobility , Beauty , Preferments : Christ loves to bestow himself on poore , undone , helplesse persons ; he matcheth with misery , beggery , infamy , base b●irth , humility , deformity . Ahasuerus thought the Crown better s●t on Esthers head , then Vashtyes , or al● the Pri●cely Ladies of the Court. And Christ his grace and favour , is confer'd stil on the humble soul ; the highest Crown was set on the lowest handmaid . Poor Mary became Deipara , she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All be-graced , highly honoured , and shee got the name from the first and greatest of women , as her Son from the highest and first of men ; she became Chavah , the only mother of the Living , and which is stranger , her Son the Adam and Parent of the world . 2. Then is Christs not a scant , but plenteous Redemption , not from one , but infinite Transgressions ; not of one or a few , but of infinite persons . He sheweth mercy to thousands ; his Sealed Book containes an innumerable company of Angels ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , General Assembly , and Church of the first born , whose names are written in Heaven contains so many Myriades as no man can number , of all Kindreds , Nations , Tongues and people . They are not a few , but a world who are redeemed . The whole world of the Elect , severed from the world of the Ungodly . 3. Then there is just ground for our hopes , prayers , endeavours for the calling of the Gentiles who at present sit in darkness , and live without God in the world ; without Covenant , Promise and Gospel . And for the Jewes also , who shall be grafted in again , if they abide not still in unbelief , who are also at present without God , and King , and Teraphim , and Prophet , and Priest , and hope too , as much as the uncalled Gentiles ; but there are promises for both . The ends of the earth are the Fathers Advowson , and the Son is ordained by him to be the Occumenical Bishop of the habitable world . He shall sprinkle many Nations , inherit all Lands , rule from Sea to Sea , to the utmost Indies . The Sun moves sometimes North , sometimes South , is sometimes in the East , and sometimes in the West , but ere the year goes about and ends , hath viewed all Climes ; so shall the Gospel be preached to all Nations , before the end of the World. The Church is as the Sea , which if it lose in one place , gets as much in another . The Gospel is as the Sun , which when it goes from one place , goes to another . 4. Is Christ so communicative ? then what an encouragement is this to poor souls to go to Christ ? 1. For his freeness . He keeps open house to all comers ; as Titu● sent none away sad , he none empty that come to him , upbraiding none , rejecting none , giving liberally , forgiving universally . The Sun is as free of his light as thou of thy sight ; it is free cost . Christ is as free in giving as wee can be in asking . Ask on , my Mother , said Solomon . Ask again , my Queen , said Ahasuerus , Ask half a Kingdom . Ask all , Ask a whole Kingdom , ●aith Christ , I shall not deny thee . The mother is as wel pleased when her brest is drawn , as is the Infant . And Mercy is not more pleasing to us to receive , then to God to impart it . Who is a God like unto thee , that pardoneth iniquity , and passeth by the Transgressions of the remnant of his heritage ? he retaineth not anger for ever , because he delightet in Mercy . 2. For his Fulness : In the Sun is mo● of light then thou canst need ; in Christ much more then thou canst carry : when you come to him , you are as the poor hunger famished Lepers , coming to the Syrians Tents , where they might eat their fill , load themselves , and leave more behind them then they could carry , and maist call in others to partake of thy riches as they did . You come into a wood dropping with hony . Christs merits are not only as the widows Cruse , which wasted not ; but as the loaves he blessed , the more was eaten , the more was left ; and when the more fed of fewer loaves , more baskets remained then when few of more . To the five thousand remained twelve of five loaves ; to the four thousand seven of seven . While there was a Vessel empty , the Oyl stayed not . There is more want of empty Vessels , then filling liquor . In the Fathers house the returning son knew there was bread enough for every servant he kept , and to spare . At the Kings Sons marriage , much company , and room for more . Who then need want ? None perish through necessity , but of carelesnesse or wilfulnesse . Consider that Parable , All are invited , all are entertained ; the Refusers onely refused . Object . 1. Say not then , They must be so and so qualified who come to Christ ; the Rich , Noble , &c. or the Righteous , Innocent , strong Believers . Answ. The Instruction was to call the poor , maimed , halt , blind , the unworthy , the unlikely , Luke 14. 21. Ob. 2. But they were such poor as had lyen all their life at the Pools side , or had been daily praying for an Almes at the Temple Gate . Answ. They were such as were in the road to Hell , and lay in the High-wayes ( being very Hedg birds ) such as were set by the Divels fire side , as Saul was , such as are quite out of the way , Luke 14. 23. Obj. 3. But then they were such as were very forward , and came running . Answ. So backward , that they must be called , intreated , drawn , driven , and compelled to come in . Luke 14. 23. Object . But there can be no room for Scorners , Scoffers , Despisers of his former Grace , and forsakers of their own mercy . Answ , There is yet room for such , the door of hope is not yet shut ; Christ in the open Concourse calls out to the open Scorner . He will open a door of Mercy to such as have shut the door of Duty against him ; hee will receive such as have refused him ; and stretcheth out his hand all day to such as have stopped their ears many a day at him . See then , there is no impossibility of attaining Salvation to any ; God is no austeer Master , that denyeth reaping to such as sow , or demandeth reaping where he hath not sowed . Perditio tua ex te , Israel would none of me , that is Gods complaint . They who sin wilfully against me , wrong their own souls , they hate me , and love death . Salvation is offered on easie termes ; If you cannot say , Have patience , and I will pay all ; say , Have patience , and he will forgive all . Patience is no pay ; forbearance is no acquittance with men , with God it is ; his forbearance is our discharge , our submission his satisfaction . The Debtors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prodigals peceavi , and the Publicans miserere , are the best plea , and do alwayes speed . Here is a community : All is common in the Church , as Sun and Air , which none can challenge a Propriety in to exclude another : it is for me , it is for thee ; no meum and tuum here . A carnal community abominable in Families ; Secular community destructive to Republicks . But spiritual community we preach to all Believers : All have a like right to Christ , and his common Salvation . For the Righteousnesse of God , which is by faith in Iesus Christ is to all , and upon all that believe : for there is no difference , Rom. 3. 22. Obj. Is there then an universal Salvation and Redemption ? Answ. As much the one as the other : but there is neither . 1. No universal Salvation ; for broad is the way that leadeth to destruction , and many go in it . 2. No universal Redemption ; for this is of the same latitude with Election and Salvation . All that have Redemption , have also Remission of sins , as the Apostle in divers places affirmeth . Christ is said to have loved his Church , laid down his life for his Sheep : he is the Saviour of his body . Yet 1. True it is there are some common benefits all mankind have by Christ , life , breath , reason , and comforts of this life ; as the Sun affordeth some common benefits to all creatures , who live , grow , increase by vertue of his influence , though they see not his glorious light . 2. There is also a sufficiency in Christ as in the Sun ; if there were ten thousands of men more that had eyes to see , they should not want for light ; but if all see not , it is not the Suns defect but their owne . There be several sorts of men that have no benefit by the Suns light . 1. Some there bee who are by nature uncapable till God give them sight as by a Miracle , being born blind . 2. Some lose their sight accidentally . 3 Some see not , being fast asleep , who open not their eyes . 4. Some wilfully close their eyes , and shut their windowes to keep out the light . 5. Some have weak eyes , and take offence , therefore shun the light . 6. Some are judicially blinded . as the Sodomites , Syrians , Elymas . That none of these have benefit by the Sun , who offers his light to all , is not his fault . So when Christ is offered to all , all have not benefit . 1. We are all born blind as he , John 9. 1. nor can nature make us see , til we have been at Siloam . 2. Satan the God of this world , and Mammon that God the world , blind the eyes of many . 3. Some fall a sleep again after illumination , and it is as dark as midnight with them , whom the Apostle calls aloud unto , that he may awake them ; Awake to righteousnesse and sin not . Awake thou that sleepest , stand up from the dead , and Christ shall give the● light . 4. Some wilfully close their eyes , and who so blind as he who wil not see ? Their eyes they have closed . 5. Others are much offended at Christ. Blessed is he whosoever is not offended in him . 6. Others are judicially blinded . He hath blinded their eyes , and hardned their heart , that they should not see with their eyes , and understand with their heart , and be converted , and I should heal them . Again , God hath given them the Spirit of slumber , eyes that they should not see , and ears that they should not hear , unto this day . So that it is as much a mercy to have an eye to see , as the Sun to give us light ; and the same cause to blesse God for giving an eye , or eare , as for the Gospel , and for giving faith as wel as giving Christ. Christ without faith profiteth no more then the Sun without an eye , or meat without a mouth . This being a communicable Attribute , it gives us an imitable example , the Uncommunicable Attributes of God , are Un-imitable . To aspire to be equal to God in glory , ( which he wil not give to another ) was the Pride of Lucifer ; in Omniscience , was the sacriledge of Adam ; in Power , was the insolence of Babylon ; in wisdome and Policie , the ambition of Tyre ; they all perished in such attempts : but to affect to be like God in holinesse , purity , mercy , forbearance &c , is a Gospel duty . So to affect to be like the Sun in his splendor , glory , to move in a higher orbe , that we might shine alone , and all others be eclipsed by our fame and glory , were to say with Lucifer , I will walk among the stars . But to be as like the Sun as may be in Communicativenesse , wil be our glory . There is to be a communicativenesse 1. In Spiritual . 2. Civil matters . 1. In Spiritual things , and that 1. By the Ministers , who must be as the lights of heaven , and the Salt of the earth , go about as Christ himself , doing good . He must be eyes to the blind , warmth to the cold . The Sun when gotten higher , gives more heat then when it was lower , you must be more useful then when you were private Christians . 2. By private Christians , who must exhort one another , speak one to another . As you have received a gift , minister the same as good stewards of the manifold grace of God. The manifestation of the Spirit is given to every one to profit withall . Yet God being the God of order , not confusion , intended not that all should become publick teachers , to extinguish the calling of the Ministry ; they are to be Stars in private , not Suns ; it were to be wish'd indeed , that the light of the Moon were like the light of the Sun , and that the hearers were almost and altogether such as the Preacher ; that all the Lords people were Prophets : but not that the Sun should be pul'd down , and the Moon and Stars which are to give light only by the night , in absence , and defect of Ministers , should rule by day , and openly teach in the sight of the Sun. It went of old for a fable : I fear as this age hath turned many truths into fables , so it wil some fables into truths ; and it may prove too true , that our Phaetons in the Chariot of Phoebus , wil set all on fire . It is twice noted in sacred history , that the lowest of the people were made Priests , and both times ominous ; In Jeroboam's time , whose house sunk with it ; and in Hosheah's Reigne , when the ten Tribes were finally cut off . But both times it was but to officiate to Calves , and the Images in the high Places , never to the true God : Woodden Priests and Golden Calves may go well together ; as was said of Caligula , who would himself be adored as a God , and would have his Horse consecrated for his Priest ; there was like God , like Priest , as the Historian observed . As for the Church of Christ , she is described to be clothed with the Sun , the Moon under her feet , and a crown of Stars on her head : It is a sad change , that now she should be stript of the Sun , clothed with the Moon , and have the Stars trod under her feet . 2 In Civil things : 1 All rich persons should remember their charge : To be rich in good works , ready to distribute , willing to communicate , thereby laying up in store for themselves a good foundation against the time to come ; that they may lay hold on eternal life . Again , Distributing to the necessitie of the saints , given to Hospitality : propounding to themselves that example of him , who when he was rich became poor , that we through his poverty might be made rich . Or this of the lower Sun , who is liberal to the poore , and shines not only on the fertile pastures , but on the barren rocks , and sandy wildernesses , whence no fruit can be expected . 2. But especially the Magistrate , who was wont to be emblem'd with a Sword in one hand , Ballances in the other , eyes closed , to be without respect of persons in administring justice , and by a fountaine , to denote their communicativenesse . He should not ( as Lucifer ) affect a higher orb , and climb unduely to that place to which he is not called . Such prove prodigies , not stars , and are as the blazing stars ( the astonishment of the world ) made up of fiery and malignant matter , which after they have caused terror in the Land of the Living , consume themselves , and appeare no more . The Sun is not placed in the highest , but in the middle Sphere ; there more safe , there more useful . Saturn is far higher and Mars also is above him , but both of malignant Aspect . The Sun is the Earths Patron and Benefactor . The Sun is more full of lively heat and influence when gotten higher ; a warning to those exalted to Higher Places , to grow better as they are grown greater . Prodesse magi● quam praeesse . Yet it is commonly observed in the Heavens , That the Sun moves slower when it is at the Highest , swifter when lower , and we ordinarily find men with their Advancement to lose much of their activity and usefulness . Yet it was the grave advice of Plutarch , That Magistrates should herein also resemble the Sun , moving when at highest more slowly as to violence , not to activity ; but more deliberately and with Moderation , for the benefit of the Commonwealth , and their own particular security . CHAP. X Of several Properties of the Sun , whereof first his Greatness . THE third thing wherein the resemblance holds between these two Suns is their like Properties , whereof there be many ; we shall begin with that of Greatness . Who knoweth or will believe the stupendious magnitude of the Sun ! All the Etherial Bodies far exceed these Earthly in their Greatnesse . The Sun especially , which though the ignorant Countrey man believes , as Epicurus taught , that it is but Bipedalis , or of the bigness of a Bushel , the Learned know , that of necessity it must be far bigger then the whole Globe of the Earth and Seas ; One hundred and sixty times bigger , the Learned say ( although by conjecture rather then certainty , to be exactly so and no more . ) The fixed Stars are said to be of six Magnitudes , the least whereof are held to be eighteen times bigger then the Earth , and those of the first Magnitude an hundred and seven times greater . The Moon , however it seem to us , is the very least of all ( but Mercury , ) and is Quadragesima pars terrae ; the Earth being thirty nine times bigger , and the Sun seven thousand times or thereabout , as is conceived . Should all the earth and seas be supposed to be where the Sun is , it would be as a Mathematical Point , no bigger then a Diamond or a spark . But who can compute the Greatness of the higher Sun , Christ Iesus ? Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? It is higher then Heaven , what canst thou do ? d●eper then Hell , what canst thou know ? The Suns Body can be measured , his Diameter is taken to be so many thousand miles , his motion observed to be so many hundred miles each hour . But Christ his greatness unsearchable ; the Sun to him an Atom or spark , the Heavens a span , the earth as the dust of the Ballance , the sea a drop of a bucket , and all the Iles a little nothing , and man less then nothing . With the sole of his foot he covereth the earth and sea , in the hollow of his hand holds all the deep . 1. What high thoughts should this beget in us of Christ ? To whom will you liken him , or can you equal him ? Regum timendorum in proprios greges , Reges in ipsos Imperium Christi . He bringeth Princes to nothing , He can crush them as a moth , and with his looks or frowns can undo them and their projects , yea , command them into Hell. God looked on Pharaoh , and he never looked up after it . His wheels moved no more . Ahasuerus looked displeasedly , Hamans face was covered , and he was presently led to Execution . Fear him , fear him . 2. But let the poor Believers rejoice . We have a great Savionr , whose Grace , Mercy , Wisdom , Merits are infinite . He is many times bigger then the earth . All sins of the world before his Merits no more then a cloud before the Sun. I shall speak two great words . 1. The one this , That if all sins of all Believers were all laid on one person , they were nothing to countervail his Meritorious satisfaction . 2. The other a greater , yet as true , That if all sins of unbelievers since the world was , were upon the account of one man ; that if you could suppose one man to be guilty of Cains Murder , Phara●●s Obstinacy , Ahabs Impiety , Sauls Rage , Ahitophels Treason , Absoloms Parricide and Incest , and Judas his Christicide and despair too , and Sauls blasphemy withal ; yet this man flying to Christ Jesus , should have all these sinnes done away as a cloud , and should be as safe as Abel the Righteous . The latter Act of turning Tamar out of doores , was more shameful then the former in deflouring her . To turne Christ out of doors , after all other Contumelies and abuses is the foulest sin . Any were admitted to the Feast but they who slighted the Invitation , and had abused Mercy . He who despised Moses Law , dyed without Mercy ; yet there is a sorer punishment for such as trample under foot the bloud of Christ , and despight the Spirit of Grace . Can any thing be sorer then to dye without Mercy you 'l say ? Yes , this , 1. They dyed without Mercy at mans hands , might find Mercy at Gods : These without Gods Mercy . 2. They dyed Temporally , these Eternally . 3. They , if they went to Hell also , have a more tolerable Hell ( there are several Dungeons there , as Mansions in Heaven , ) then those who have so much abused Grace . What weight may a weak man swim with upon his back , who hath bladders under his armes ? What sin can sink him that hath Christ in his armes . Thou maist sink with all Duties without Christ ; and be safe after all thy sins with Christ. Thy sins are many , great , only less then infinite : Christ is great and infinite , and more then one way infinite ; his Person , Blood , Obedience , Intercession , Grace , Power , so many Infinites . Should I tell an ignorant person , That the Sun is One hundred sixty and six times bigger then the Earth , he would laugh at it , and not believe me ; yet so it is , though he believe it not . So should I say , Christ his Grace , Mercy , and Merits , are One hundred sixty and six times more then all our sins put together , to an Unbeliever , he would not assent , yet so it is . The Apostle calls them the unsearchable Riches of Christ. A little of sins Poison ( one drop of Pride ) may corrupt all our Righteousness . A spoonful of Poison may infect a whole Vessel of Wine . All Poisons cannot infect the Air , the sea , the Sun much less , which will dissipate and correct all Malignity . A little sin may mar all our Box of Duty , and mar a mans , yea , Angels Righteousness , and make us past recovery by Duties of the Law , o● help of Angels , but not past Christs help . The Stars of the first Magnitude , are One hundred and seven times bigger then the Earth , yet shew nothing to the Sun. The Angels are one hundred times more pure then we , yet they need Christ , and are nothing to him . Oh Unbeliever , cast not thy selfe and hope , and safety , wilfully away . The Sun with one look dispels all darkness from the one Hemisphere , and at another the darkness of the other : Two looks enlighten the whole world . What can two drops of the bloud of Christ do , and two of his looks ! He looked and prayed for the sins of all those before his coming , they were done away ; he looked again up to his Father for all these since his coming , and they are gone . Thus this one Lamb taketh away the sins of the world . But as it sometime falls out with an over carfulf woman , riding over water , a good horse under her , her Husband before her to hold by , yet betrayed by her causeless fears , she lets all go and casts her self down , and is either drowned or well washed . So do often we when we have Christ to hold by , and are as safe as he himselfe , we cast away our confidence , and disquiet our selves with unnecessary fears , Lord carest tho● not that we perish ? Let the Great ones of the world , who are as the Sun in these lower heavens , many times greater then other men , Resemble this great Pattern , who is not so much greater then the other Stars , as it exceeds them all in Glory , Beauty , Light , Influence , cherishing the inferior Orbs with his beames and presence . It affecteth not the highest Sphere but the most convenient ; is well content others should be above it in place , so it may be more for common benefit . He that ruleth over men must be just , ruling in the fear of God - And he shall be as the light of the morning when the Sun ariseth ; even a morning without clouds , as the tender grass springing out of the earth by clear shining after rain . It is observed how all Creatures thrive and mend when removed into a better Soyl. Plants or Beasts taken out of a hard soil ever do , man only made worse by such removes . Man cannot abide in Honour ▪ Man when exalted , is corrupted . The lowest and darkest Cellars keep our Beer fresh , Wine quick , meat sweet , which would corrupt in upper roomes or in the Sun. Jeroboam in the dust more industrious then any other ; in the Throne more impious then any that ever came after , they all might go to him to learn. And he that before had been in the Garden of Eden , and was looked on as a holy Angel , the Annointed Cherub ; ( to whom Daniel and all the Men of God were as no body ) had the most iniquity found in him , after he was perfect in his wayes , and had by his Policy made all fit to his hand , as he would have it . Good men when Great , resemble God , with whom Mercy is sweetly matched with Majesty , and Grace with Glory . But the wicked are like Satan , who when ever he gaineth more power , employs it to do more mischief . He riseth up ( saith Job ) and no man is sure of his life . No man can say what he hath , and what is his own , speaking of the wicked man armed with Power . 4. How great is the folly of the sons of men , who toil , sweat , fret ▪ sue , go to Law , go to War , yea ▪ venture to go to Hell to get these earthly things ! and when they have done , what have they got but their labour for their pains in this life , and after this worse pains for their labour ? Why dost thou set thine eye on that which is not ? What are these to Heaven ? The Sun is nothing in comparison of the Heaven of Heavens ; the Earth nothing to the Sun , thy Farme or Lordship nothing to the Earth , thy Cottage or Manner is nothing to England , and England it self an inconsiderable nothing to the Earth . Thy Lordship is not mentioned , nor to bee found in the Map of the Earth ; and if by seeking it thou losest heaven too , how miserable art thou ? They are beg'd for fooles , who have a fair estate befallen them , and sport themselves with Rattles . How many wise Worldlings may bee beg'd for Fooles ! We count it childishnesse to see our boyes to run after painted Butter-flyes , wrangle for a Top , and fight for a Ball : We are the more children who pant ( as if out of breath ) for the dust of the Earth . The Philosopher on this Meditation of the Heavens Magnitude , and Earths meanness , breaks out into a Passion , That men like children strive for an atom : And hereupon Du Bartas excellently . For though a King by wile or war had won All the round earth to his subjection . Lo here the guerdon of his glorious pains ; A needle point , a mote , a mite he gaines , A nit , a nothing did he all possess , Or if then nothing , any thing be less . O Lord , ( said Austin ) Thou art , and besides thee nothing , of which nothing thou hast made Heaven and Earth ; those two , the one of which is next to thee , the other next to very nothing . The highest heaven yet thou art higher ; the Earth so low , as nothing lower . Heaven is great , but Earth little . CHAP. XI . The Glory of the Sun the second Property . THe Sun is the most glorious Body in the World , from whose Glory light is borrowed to set out the greatest Glory whatsoever . 1. The Church Militant in her greatest Glory , and richest Robes is described to be cloathed with the Sun. 2. And which is far higher , the Saints Triumphant in that great day of Gods greatest glory and mans , when Christ shall be glorified in the Saints , and the Saints in him , shall have their glorified Bodies shining as the Sun. 3. Yea , which is more then either , when Christ himself had that great promise fulfilled , That the Kingdome of Heaven should come with power , and was transfigured , His face then shined as the Sun. That was a glorious day when two Suns shone together But what will that be ( said famous Mr Bolton ) when there shall be so many Saints , so many Suns ? There is one glory of the Stars , another of the Moon , but a far other of the Sun , said the Apostle . There is one Glory of Saints , another of Angels , but another far greater of this Sun. Moses had much glory in his countenance , such as Israel could not behold til his Vaile was on , but he needeth a Vaile when he comes into the presence of this Sun to hide his defects . Solomons glory was such , that the fame astonished a Queen , but the ●ight dazeled and struck her dead . There was no more spirit in her , it is said . Angels have a far greater measure of glory . Daniel the greatly beloved Prophet , and Mary the greatly beloved Virgin could not stand before it . He fainted , she feared . But Christ is above all : Thus saith the Lord , the Redeemer of Israel , and his Holy One , to him whom man desp●seth , to him whom the Nation abhorreth , to a servant of Rulers ; Kings shall see and arise , Princes also shal worship , because of the Lord that is faithful , and the Holy Ore of of Israel , and he shall chuse thee . Yea the Angels themselves cover not their feet only , but their faces , when they come before Christ. The Sun is exceeding glorious , though it dwelleth in that Light accessible , so that his glory doth superare visum , our eye is so weak , we cannot see and see : but Christ who dwelleth in that Light Inaccessible , his glory doth superare Intellectum , we cannot see and live . 1. Therefore admire and adore this glorious Sun of righteousnesse : This is no creature worship , to worship Christ ; it is the Fathers wil , the same Divine Honour should be given to the Son as to himself . Worsh●p this Rising , this Warming , this Healing Sun ; Angels , Principalities , and Powers , stoop and submit themselves to him . Do to Christ , as the Philosopher , who viewed and gazed on the Sun as long as he was able , then not able to comprehend his glory , could have wish'd himself with the Sun , that he might know it perfectly . If Erastus was so in love with Learning , that he could gladly have dyed to have his questions resolved , which he could not satisfie himself in . Why should not the Christian desire to be with Christ , in whom though he doth believe , and joy with joy unspeakable , and glorious , yet hath he never seen him , nor can he know him as he is ? 1 Pet. 1. 8. 2. Pry not then into the Ark , nor presse beyond those bounds , set us below at the foot of the Mount , to comprehend those unconceivable mysteries of Christ his Deity , Personality , Hypostatical Union , which the busie wits of the world studying to reach by their humane reason , have fallen into the most monstrous heresies of the world . Faith must begin where Reason ends . What vessel can contain the Sea ? or what visible eye can see ●n ●nvisible Deity ? The Suns beams in reflection , are delightfull , but the Sun directly looked upon , doth blind thee ; it must be an Eagle-eye can endure it . It is no wonder if Paul lost his sight when Christ appeared and shone round about him with a light far greater then the Sun. CHAP. XII . The third Property , Light. THe next great Property of the Sun , is his Light , which must not be forgotten , Jer. 31. 35. Thus saith the Lord which giveth the Sun for a light by day &c. He speaks as if it was chiefly created for this purpose . Light is the glory of his glory and greatness . Herein an eminent resemblance of Jesus Christ , who is so often called a Light , the True Light , the Light of the world . As in nature are to be seen several lights , so the Scripture mentions many sorts of Lights . 1 Some good . 2 Some b●d . 1. Some good . 1. Divine and Uncreated . 2. Created . 1. Divine and Uncreated . Light is so excellent a thing , that God hath not disdained to be described by it , entitled to it , clothed with it . 1. Take God Essentially , he is a Light , 1 Joh. 1. 4. clothed with Light , Ps●l . 104. 2. 2. Consider God Personally , 1. The father is called the Father of Lights , as he is the father of Christ , h. e. the Original of increated Light. He hath communicated the Light of Divine nature to Christ , who is God of God , Light of Light ; into whom the Father hath put all fulnesse . 2. Christ as God inhabiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Light Inaccessible . 3. The Holy Spirit is a like co-equal , and co-eternal Light , whose proper work is illumination ; and his first worke in the new creature is answerable to that first word in the old Creation , let there be Light , and there was light . So here the spirit of God moves upon the heart , and brings it out of darkness into a marvellous Light. 4. Christ Iesus as Mediator is the Sunne , into whom the God head hath plentifully imparted all fulnesse of Divine Light ( as the light of heaven is cumulatively aggregated and embodied in the Sun ) to be the standing treasury of the Church , as the Sun is of the world . Thus those phrases are to be understood , that he is the true Light , and Light of the world , viz as he is God-Man , and Mediatour . 2. There are many Created Lights . 1. The Ancientest , the Angels who were at first all of them Angels of Light by creation , ( though since many of them are fallen Stars ) these the Lord cals the Morning stars who sang together , when all the Sons of God sung for joy ; glorifying God for the excellency of his work as they were created . These are Heavenly Lights . 2. There be other Lights in earth , whereof the first and chiefe are the holy Scriptures , given to be a light to our feet , and a Lantern to our paths , to which we must attend and follow as a light shining in a dark place . Our Cynosura and Pole Star they are , as we are Mariners ; our Pillar of fire , as we are Travellers ; our Sun , as Mr. Brightman interprets all along in the Apocalyps . 2. Next to these are Religious and godly Magistrates , Stars of the first magnitude in the inferior orbs ; these come in place and dignity next to the Angels in Principalitie , power , and Influence , and when they come neerest to Scripture Rules and Presidents , they are of most sweet aspect , as Gods on earth , Gods set over us in the likenesse of men ; and these are not as the lesser stars , but as the greatest Sun ; when they rule in the fear of God ( as David saith . ) they shall be as the light of the morning when the Sun ariseth , as a morning without clouds . 3. After these follow the godly and exemplary Ministers , who are the Stars in the hand of Christ , Rev. 2. 1. are to be burning and shining lights in grace , and doctrine ; then are worthy to be looked upon , and followed as the light of the world . You are the light of the world , said our Saviour to his Disciples , lesser lights in the lesser world ; these are to be as so many earthly Angels . ( To the Angels of the seven Churches . ) Paul was called by Chrysostome , Angelus Terrestris , and these are to receive their light of grace from the Sun of Righteousnesse in heaven , and their light of doctrine from the Sun of scripture in earth , that they may be as men of God throughly furnished to every good work . 4. Each private Christian is so to hold forth the word of life , that they may be as so many lights shining in the world . Yet Christ and all these lights differ much , 1. He is the great and true light : John Baptist was a burning and shining light , Joh ▪ 5. 35. but he was not that light , that true Light. Christ is the true Light , as he is the true Vine , the true Bread ; that is the great and excellent Light. 2. Christ is perfect Light , in him no darknesse at all . In the Angels there hath been a defection of Light , there are now many of them in chains of darknesse . In Scripture is some obscurity ; in Ministers , Magistrates , Best Christians are many defects , as spots in the Moon ; there is smoak in our best elementary fire , and a black steam in our purest wax candles ; no smoak or steam in the Sun. 3. He the fountain of Light ( as the Sun to stars and creatures , having before been furnished and called to that office ) he having received all fulnesse from the Father , freely imparts his light to Angels , Scriptures , Magistrates , Ministers , other Christians , yea to Eve●y man that cometh in●● ●he world , as the Evangelist speaketh : which is to be understood 1. of the light of cōmon understanding and natural Reason , ( not that higher light of supernatural Grace ; this is not given to all , but hid to many : ) for this , as other common mercies , and universal preservation , floweth from Gods rich benignity , as a fruit of Christs interposing . Or 2. If you will understand it of saving knowledg , He enlightens every one that cometh into the world , then it must be understood of all , and onely those that are of that number ; none have such light but from him . So in many places of Scripture the word Every is to be taken ( which , if wel considered , would discover the unsoundness of Pelagian Doctrines , and Arminian Conclusions . ) The Apostle saith , as God hath dealt to every man the measure of faith . The manifestation of the spirit is given to every one to profit withal ; not that every man hath faith , ( the same Apostle saith , all have not faith ) or that every man hath the spirit ; but he speaks only of such as are of that number , the Elect , called , and godly . 4. He the most eminent light , out shining all them , he present they silent , and draw in their light , as the Stars before the Sun. So Angels , Ministers , Scriptures , Ordinances , yea the Sun it selfe are silent , and of no more use to the Church in that heavenly Jerusalem , where the Lamb is the Sun , and Temple , and Bible , and all . 5. In him all fulnesse , as in the Sun of Light , in Sea of water ; all receive all from him , yet all cannot receive all ; their all they have , his all they can never have . The Seas treasure cannot be exhausted , when all Rivers , Springs , and other vessels are filled . We have but our measure , no fulness : He no measure , the Father giveth not the spirit by measure to him . But all fulnesse , of whose fulnesse we all receive , and grace for grace . Ob. Are not the godly said to be full ? Stevenful of faith , Paul of the Holy Ghost , the Romans of all goodnesse ? Answ. Christ hath his fulnesse , and the Saints their kind of fulnesse , but with great difference ; their 's the fulnesse of a smal vessel , his of a fountain ; their 's of a member , his of a head ; their 's of men , and manhood , his the fulnesse of the Godhead ; their 's of a Rive● ; his of the Sea ; their 's of a Brook or River after much raine , causing a land-flood , his an abiding undecaying fulnesse . Such a land-flood was that fulness , Acts 4. 31. after they had prayed , the place was shaken , and they were all filled with the Holy Ghost , &c. 2. As there are these good and pleasing lights , so are there other sad and uncomfortable lights . 1. Such as were the old false Apostles , who did put themselves into the forme of Angels of light , pretending to more communion with God , insight into his Word and Worship , more choice revelations , extraordinary Holinesse , Mortification , purely Spiritual , perfect enemies to Antichrist , and all received formes , that would bring in a new Christ , and a new Creed into the world . These much troubled the Apostles and obstructed the spreading of the Gospel at first , and this Age seeth the sad effect of such new Angels of Light , pretending to new Truths , new Light. These would purge out in their Reformation all the Old leaven , not only that of the Pharisee and of Antichrist , but that of the Gospel and of Christ ( for the Kingdome of Heaven hath his leaven too ) because all old things must pass away , and all things must become new . But is the new Wine better then the old ? Can any new light bee so good as the old Sun ? Are not the old paths , the good paths ? All Truths hairs are as Christs , white . Truths glory is to be as ancient as God himselfe ; Gods glory to be the ancient of dayes , yet a God not changed . 2. There are others who are as prodigious , blazing Stars , who draw the gazing multitude after them . New lights these are indeed , but true Stars they are not ; a while they blaze , but are ever of malignant Aspect : The Vulgar looks upon them with admiration , the Judicious with horror . They outshine in appearance the fixed Stars for the present , but after a while they are extinct , being not made up of Heavenly , but combustible matter , and are ominous forerunners of sad calamities . Such are those whom Jude and Peter described in their Epistles , who would make their way by new coyned phrases , speaking Great , high sounding , swelling words of vanity , yet are but wells without water , clouds without rain , trees without fruit , full of rage ( at what they know not ) till they fome againe ; Raging waves of the Sea , foming out their owne shame ; walking in the wayes , and treading in the very steps of Caine , Balaam and Corah , eminent for all Impiety , Uncleanness and Opposition . 3. There are others who are as Wandring Stars , as Saint Jude termes them . Gods Ministers are fixed Stars , Satans are H●ra●i●k unfixt , wandring . 1. They have no steadiness in their Doctrines , of one opinion to day , another to morrow , as they receive new light they say , changing their faith and leaving their Congregations , as oft as the Nomades and Tartars their Pastures . 2. Unfixt in their Orb and Stations , of one Calling to day , another to morrow . Heri catechumenus , hodie Pontifex , heri in Amphitheatro , hodie in Ecclesia ; vesperi in Circo , mane in Altari . Yesterday Tradesmen , Sword-men , to day Church-men ; at a Play house , Tavern , Quarrel overnight , in the Pulpit next morning . 3. Most of all wandring in their Practices , began Religiously , end Impiously , ●epent of their repenting , praying , hearing , ●ast off Duties , Holiness , Morality , and ●re translated into Swine that returne after outside washing to wallow in the mire . Luth●r wittily compares these ignorant Teachers to unskilful Physicians ; and saith , The new Doctor sends his Patient a new way to the Church yard , and these new Teachers their followers a new way to hell . 4. There are others who are called falling Stars , of which sort divers are foretold , who shall arise and fall in the last dayes , Matth. 24. 22. Before the coming of Christ , there shall be putting out of the lights ; the Sun shall be darkned , and many Stars shall fall from Heaven ( from their former profession ) Godly Ministers and Professors are fixed Stars never shall fall . Non est quae cecidit stella , cometa fuit , But these never were fixed in the Firmament of Election or sound Profession , were but blazing Stars or Planets at the best . These may fall and prove woful Apostates , and which is worse , one falls and fills all with wormwood , occasions bitter ( wormwood ) divisions , Separations , Censures , at last bitter Persecutions . Waters once turned into Marah , easily are after turned into Bloud . Another Star falls , and he hath the Key of the Bottomless pit given him , none so fit to bee trusted with Hells Keyes to let out those multiformed Locusts , and to give a free toleration to all Satans Agents and Emissaris as a fallen Star. Fixed Stars have Keyes of Heaven , fallen Stars of Hell. 5. There is another foolish light , ignis fatuus , which sometimes appearing to the simple Country man affrights him , leads him out of his way into boggs and pits , and a● length hee is conceited it is some ill Spirit Such are those Imps of Hell , the Fortune-telling Astrologer , &c. who mutters and peeps , for hee will deliver nothing plainely . A man of such an age , statute , hair , ( saith he ) hath stole your Horse , Money , Plate , &c. Why doth he not name the man , and bring you to the Goods lost ? but he mutters and peepes , that is all the Wizard and Familiar Spirit do . Yet do the simple people go from the living to the dead , from God , af●er Satan , by these . These pick the ●redutous Vulgars purse , lead him into a world o●●Errors , destroy his dependance upon God ▪ hee undertakes nothing but he first enquire● of Baalzebub , Shall I recover of this sicknesse ? Shall I go up and prosper ? 6. The last of these ill Lights is the e●● Magistrate , ( who as the good Magistrate ●● deservedly put in the first place , so these , ●● they be not put out of all place , deserve the lowest , ) that suffers all those forenamed dangerous Lights in Church and State t● so wtheir Seeds while he connives or sleeps The good Magistrate beareth Gods Sword , which hath two edges , with one wounding Disturbers of Civil Peace , with the other Corrupters of Religion . The evil Magistrate beareth Satans Buckler , who protects all , wounds none . But to return : There are many Lights we see , such as they are , some better , some worse : But Christ is the Light , the true light , the Sun ; in divers respects : 1. The Suns light is the only day light ; All other Lights of Moon , Stars , Fire , Candle are but night lights when all is done , somewhat they relieve in the Suns absence ; Christ makes the perfect day ; in his Light eternal Light to be seen , without Ministers , Scriptures , Ordinances , which are of use only till we come to heaven . 2. Suns light at first appearance drives away the nights darknesse , and Christ his first Work is to deliver out of ignorance , and from the darknesse of Error and ungodlinesse : If we say we have fellowship with Christ and walk in darknesse , we lye , and do not the Truth . And the first effects of Christs influence upon the Ministers labor , is to open mens eyes , and to turne them from darkness to light , &c. 3. Light discovers every thing that was hid . That which maketh manifest is light , and discovers things in their right shape and colours , bee they beauties or deformities . Christ is this light , whose appearance chaseth darknesse , and maketh a new discovery of an unknown world of sin in the heart , before hid and swept behind the door , — I was alive before the Law once . Concupiscence I had ▪ but knew it not before the Law came , then sin revived , and I dyed . Christ appearing , the deformity of sin , loathsomenesse of Nature , defects and spots of Duties and Righteousnesse , are discovered , never seen before ; and the beauty of Grace , excellency of Holinesse is laid open to enamour the soul. Christ is the only light that discovers to us the deep things of God , hid in darknesse till he revealed them ; and the deep things in men , both the hidden mysteries of unknown wickedness , and the great mysteries of Grace and Godlinesse . 4. The Light directs us how to walk and keep our wayes , and keeps from stumbling and falling into danger . If any man walk in the day he stumbleth not , because he seeth the Light of this world . But if a man walk in the night he stumbleth , because there is no light in him . And Solomon , The way of the wicked is as darkness , they know not at what they stumble . When Israel followed the Pillar of fire they took no hurt . When Judas and Peter followed the Light , kept neer to Christ , they stumbled not ; but Peter leaving Christ , dasht his foot against a stone , in Petram scandali , a stumbling stone , and bruised himself ; but Judas into a Precipice , and broke his neck . 5 The Sun is sent to call us out of our beds , and to invite man to go out to his labour . The Sun ariseth , and man goeth forth to his work , and to his labour until the Evening . And this Sun is sent , not that wee should play out our Damnation with negligence and security , but work out our Salvation with fear and trembling . Yet a little while the light is with you , walk while ye have the light , lest darknesse come upon you ; for he that walketh in darkness knoweth not whither he goeth . 6. How sweet is light to the sight , and how pleasant it is for the eyes to behold the Sun ? No sight so delightful as the Light , and the Sun is the heart-cheering light : But no sight of the Sun it selfe so cheering the soul as the light and sight of Jesus Christ. His countenance is as Lebanon , excellent as the Cedars . His mouth is most sweet , yea , he is altogether lovely . This is my Beloved , saith the Church , ravished with his beauty , Cant. 5. 15 , 16. 1. If Christ be the light of the world , what cause have we to bless God for Christ. We are excited to praise God again and againe by the Psalmist , that God made the great lights , and to say , His Mercy endures for ever . The Sun to rule by day , and the Moon and Stars by night . But what praise is to be given for Christ ; who hath delivered us from the powers of darkness . The world had been a dungeon , if it had not been for the Sun ; and the Church a Hell without Christ. 2. See what need we stand in of Christ , much more then of the Sun. Satius solem non lucere ( quam Chrysostomum non d●cere ) quam Christum non lucere . Better not see the Sun , then not know Christ. Better without eyes then without faith Can we not walk but stumble without light ? nor rise to work till Sun riseth , that we may go forth to labour ? We can neither walk , nor work , nor pray , without Christ : Without me ye can do nothing but err , wander , stumble , fall , perish . Doth Sun withdraw , and darkness follow ? Darkness come , and Beasts of Prey come forth of their Dens ? What darknesse followes when Christ withdraws ? and then are wee assaulted with Satan and his Temptations . Do wee open our windowes to let in Sun light ? open thine eyes and Christ shall give thee light ? Is this light cheerful to the Traveller ? Lord , what is the light of thy countenance ? Blessed are they that know thy joyful sound . They shall walk in the light of thy countenance all the day long . Do we daily need the renewed light of the Sun , and do wee not daily need a fresh supply of the Spirit of Jesus Christ ! None but the blinde undervalue the benefit of light ; none but of weak eyes are offended at it ; none but Thieves and Murderers hate and fly it . None but very ignorant , or very wicked , take offence at Christ , and are weary of him . 3. This may sadly warne us , who yet a little while have the light amongst us , to walk as children of light , lest darknesse come upon us , God either taking away his Gospel from us , or us from it , or his blessing from it and us both . The longest day hath his night , and the brightest day of Gospel grace abused , ends in the grossest darknesse . The children of the Kingdome are above all others cast into utter darkness . They who were lifted up highest to heaven , by enjoying most light , are thrown lowest into Hell for abuse of Light , and this Title of condemnation written over their heads , These loved darkness better then light , because their deeds were evil . Was it not sad the Egyptians should follow the Cloud and Pillar of Fire into the deep and perish ? How many go loaden with Mercies , and lighted with Sermons into the Chambers of Hell ? How sad , the Samaritans should bee led blindfold into their enemies hands ! More sad , if wee will go with open eyes into Perdition , and with the Decii , leap headlong into the gaping Gulph at noon day ! But much more sad , those Samaritans should be stricken blind by the Prophet , sent of God to be a Seer , and to make the blind to see ! How sad was it that the Sodomites should bee stricken with blindnesse by an Angel of Light ! Sad if Satan the God of the World blind thee ; but nothing so sad as when Christ shal take away thy sight , and God shall blind thine eyes . For this great judgment came I into the world , that they who see not may see , and that they who wil not see ( when they see ) should be made blind . The case of none so sad , as those who go to hel with Balaam , after their eyes are opened , and wilfully perish , as did that obstinate thiefe in the presence of a Saviour . 4. Though Christ be the great light and Sun , yet remember that Ministers , Scriptures and Ordinances , , are not to be cast aside . God created the Stars , and placed them in their orbs , as wel as the Sun ; they have their measure of light , and place for use , though all of them united , equal not the Suns light , and he present , they of little use . Christ holds the Stars in his right hand , both to present and preserve them ; the Church takes them as from Christs hand , and sets them on her head to honour them . They are Christs charge , and the Churches Crowne ; in vain is the Arrow shot against the Sun or Stars , it may recoile and wound the shooter , it cannot reach those lights of heaven . Wicked men may be used as Gods snuffers to top ( and overtop ) his lights ( the Ministers ) but shall not extinguish them , God hath set them up to give light to his house , he wil not suffer them to be buried under a Bushel . It is our duty therefore , stil to attend to the Scriptures , and to the Ministry of the Word . 1. To attend to the Scriptures ; we have also a more sure word of Prophecie , ( said the Apostle ) whereunto ye do wel that you take heed , as to a light that shineth in a dark place . Here the Apostle cals Scripture-Light , our most sure rule to walk by . The most extraordinary Revelations are not to be equalled to them . The most solemn , clear , and infallible Revelations are lesse then Scripture . We , saith the Apostle , were with Christ on the Mount , and were eye witnesses of the glorious transfiguration , and were ear witnesses of that Divine testimony , Thou art my beloved Son. Yet you that have none of these Revelations have that which is as sure ( more sure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the holy Scriptures , whereto ye do well to attend , &c. Obj. But the Antiscripturist objects ▪ that we must attend to this light of the written word , till the day star arise , and the day dawn in our hearts ; but when we have once the spirits teaching , we neede no more the Letter of the Scripture . Answ. Here this Scripture is mis-applyed , upon a double mistake . 1. Of what is the meaning of the day dawning , and day star arising in your hearts , which is to be understood of the state of glory , when we shall no more see in a glasse darkly ; but while we are here we are in the dark , and in comparison of clear and perfect vision , we may say , now it is night , and then day . This is the first mistake . 2. If you understand it of the Revelation of Christ here , who is the day-star , whose discovery of himself by his spirit to the believers soul , is the day dawning ; then is there another mistake in the word Til , it is not a til of termination , but of provocation rather , and so of continuation stil , Til I come , give attendance to Reading . Did Paul mean Timothy should read no more after his coming to him ? The leaven is put into the Meale , and it sowres the Dough til all is leavened ; but doth the woman take it out , or doth the sowrnesse cease , when all is leavened ? It stil continues . Attend to the Scripture , searching til the day star arise , and then you wil see much more of the use and excellency of the Seripture , then you now imagine . And very observable it is , that our Saviour at his departure after his Resurrection , having breathed on his Apostles , and given them his spirit , bids them not be above Scripture , and lay it by . But he opened their understandings that they might understand the Scriptures . 2. To attend on the Ministry of the Word , for Christ hath given not only Apostles , Prophets , and Evangelists ( extraordinary officers ) but Pastors and Teachers to perfect the Saints , to work in the Ministry to build up the body of Christ , til we come to a state of perfection , and the whole Church be compleatly gathered and made one perfect man ( or body ) in Jesus Christ , viz. to the end of the world . Ob. Is it not said , they shal not teach every man his neighbour , and every man his brother ? therefore there is an end of the calling of the Ministry . Answ. 1. Therefore there is a bar to the teaching of the uncalled Artificer . They shal not teach every man his neighbour , that have no more cal then any of his neighbors . It is no where said , that the Minister shall not teach his neighbours . 2. This is meant , there shall be so much of heavenly knowledge by means of the Scripture , Ministers , and Ordinances , when the spirit of God goes along , that they shall not need every man to teach his neighbour ; not so much need , his meaning is . Not teach at all , he means not , for he bids them in this Epistle to Exhort one another , Provoke one another , and suffer the words of exhortation . All which , he would not have done , if there needed not one man to teach his neighbour at all . The Particle ( not ) is in many places not to be taken absolutely , but comparatively ; not negatively , but diminutively : we wrestle not against flesh and bloud , saith the Apostle ; not only , not so much , he meaneth ; labour not for the meat that perisheth . He means not we should not labour at all ; but not only , or not so much , as for that which endureth to eternal lise . To conclude , This place of Heb. 8. 11. is best opened by considering such a place as that of Christ. At that day , ye shall ask in my Name , and I say not unto yo● , that I wil pray the Father for you , for the Father loveth you . He meaneth not , that he wil forbear his Intercession ; but besides it , they shal find the Father bearing a particular propensity of good wil to them . So here they shal not need to teach one another , as if that was all , but God wil give in his spirit , so that it shal become more effectual ; they shal all know me , from the least to the greatest . Obj. 3. Against Scripture and Ministry both , 1 John 2. 27. But the anointing which ye have received of him abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you of all things , &c. Ans. The same answer to this , that to the former . You may with comfort attend on Scriptures , and Ministry of the word , because you have the spirit to anoint your eyes with eye-salve , and lead you into all truth , and to teach you all things , ( not all things simply , or all things by inspiration , without use of means ) but all written things , all necessary things . But he meaneth not , they should upon pretending the spirit , either 1. Slight the Scriptures ; for then why did he write this Epistle to them , if they needed none to teach them ? 2. Or slight the Ministers ? for why doth he himself preach and write to them ? 3. Or Rely on the anointing , as if it was the only Bible and Light , when he tels them notwithstanding the anointing they might be , and were some of them seduced . These things have I written concerning them that seduce you . 5. If thou wantest light then , this directs us where to seek it . Go to Christ for it . And for that end , 1. Come out of the earth ; live not as worms and moles under ground , God bereaveth such of sight ; they would not esteeme the light , but despise it . The darknesse comprehendeth not the light ; nor can an earthy heart discern spirituall things . Damps arising from the earth , put out all lights ; and those of earthly spirits , cannot savour the things of God , but only those of the world . The Pharisees who were covetous , when they heard Christ , derided him , saith St. Luke . 2. Live not in th●se climes where the Gospel Sun comes not ; follow the light ( of Ordinances ) as the wise men the Star. Our countrymen go not to Groenland til the Sun have been there , and stay not when the Sun is withdrawing . The Christian , as the Swallow , must follow the motion of the Sun Christ , and of the Gospel his Chariot . 3. Close not thine eyes by wilfull frowardnesse , lest God seals them up with judiciary excoecation , Matth. 13. 13. 15. Do nothing against the truth , but for it , 2 Cor. 13. 8. The Pharisees , because they stood in their own light , and said , they saw ( better then our Saviour ) their sin remained ; and professing themselves wise , were made fools , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and because they saw they were made blind . 4 Op●n thy doors and windowes stand up from the dead , and Christ shal give thee light ; do what in thee is , that thou receivest not grace in vaine . We cannot make the Sun rise before Gods appointed time , and before that houre , it is in vaine to open all doors and windowes ; these drive not away the night , but the Sun. But when the Sun is up , we may stop it out or let it in . We cannot by digging cause springs run , where God denyeth them ; but where he placeth them , we may by digging make a well to receive them , or we may stop them up that they run not to us . We can by no means procure a blast of wind at Sea , then all sails cannot put on the ship ▪ but the wind blowing faire , we hoise up the sayle , and have the benefit of it . Nature without grace cannot , grace without endeavour will not save us . 5. Go to thy Minister . The Greeks made their way by Philip , to a sight of Jesus ; and the first Disciples that Jesus called were John's Disciples formerly . The Magistrate may take civil Marriages out of the Ministers hands , if it be his pleasure ; but spirituall and sacred marriages he cannot ; they are to espouse believers to their husband , and to present them as chast Virgins unto Christ , 2 Cor. 11. 2. 6. Pray much to Christ ; Lord , that mine ●yes may be opened ; those blind men had not power to see , but they had power to be sensible . Lord I cannot see thy light , I can only see my owne darknesse ; I cannot pray , or believe , but I can cry . Thou givest both light and sight , light where sight , sight where was no sight , and eye-salve to mend the bad sight . O Lord , who is so blind as thy servant ? and who so deaf ? Seeing many things , but observing nothing ? Take off the scales from these eyes , the vaile from this heart , that I may come out of my darknesse , into thy marvellous light . CHAP. XIII . Warmth the fourth Property . THe fourth Property , which I may call the highest in the Sun , is his most comfortable warmth , which is that that crowns all the former . His greatnesse is commended by his glory , glory by his light , and light by this we now speak of , warmth . It is a shining and a burning light , of whose heat we read oft in Scripture , Exod. 16. 21. When the Sun waxed hot . 1 Sam. 11. 9. By that time the Sun be hot . which Property makes this creature ● great resemblance of our Sun of Righteousness in many pa●●iculars . 1. It is the sole property of the Sun ( of all the Heavenly Bodies ) to give heat . The Moon and Stars have their Glory , give their measure of Light , give not the least heat , That is the Suns work . Christ is the Garden enclosed , and the Well sealed , of Grace to quicken , of comfort to revi●e the soul. No Angel , minister , Ordinances can ; they are of use , and can give light . The Law and Knowledge of God came by Moses , and the Prophets ; but Grace and Peace comes only by Jesus Christ. 2. The Suns light is of more large extent then is his warmth , that many see , who feel not this ; that reacheth those who are far off and lye in the shade : This , those only who are nearer , whom it taketh into closer embraces ( it is in his wings , not Beames ) and beholdeth with a direct face , and who are a longer space under it . Christ may impart common illumination to those who are far off ; but his Grace , and Peace , and Love he imparts to them onely who are nearer to him , more dearly embraced , whom he setteth his eyes and heart upon , spreading his skirt and wings over them . Thus doth he manifest himself to them otherwise then to the world . Many there are enlightned as by a winter Sun , who have also tasted of the Word of God , but were never warmed at the heart with the Love and Spirit of Christ , who therefore fall away , and as the stony ground , for lack of root and m●●●●ure , hold not out . 3. The Suns warmth is another kind of Heavenly ( and Divine ) heat , then is in all the Creatures again ; fire , cloathes , warm , but not as the Sun. Warm water in Winter will not make trees to grow : let the Husbandman graff , plant , cut , prune , digge , dung , water , no fruit comes of it till the Suns warmth brings it out . The Prophets staff laid on the childs face , or if it had been b●oken on his back , brings no heat . But the Prophet laying face to face , and stretching himselfe on the dead child , his warmth brought in warmth and life into that child before dead . The hens wing hath another heat to form , bring forth and hatch the chicken at first , and to recover it when drooping , then any other heat can have . Now , as they are alike for these Properties in their Heat , so in their Operations . 1. The Suns warmth , ( not light ) dryes up the raine , dryes the Fens and High-wayes overf●owen with water , dissolves Rocks of Ice , thawes Mountaines of snow ; turnes Mare congelatum , into Mare Pacificum ; Mare clausum , into Mare Liberum , which no fire or Engine on Earth , or all the light in heaven could not do . It is Christ his approach dryes up the dirt and mends our wayes . At his approach Fens and Flouds of Ungodlinesse are dryed up , as when he once went through the red sea and Jordan . He breaks the hardest heart , which no Toole , Art , Paines , Terrors and Fire of Hell , and Light of Heaven could do . Zacheus as a Mountaine of snow melted , and the Thief on the Crosse as a Rock of ice dissolved , when this Sun breaks out upon them : Therefore the Church prayeth , Oh that thou wouldest rent the Heavens ▪ that thou wouldst come down , that the Mountaines might flow down at thy presence , as when the melting fire burneth , the fire causeth the waters to boyle . — Thou camest down , the Mountains flowed at thy presence . The Suns heat hath a dissolving and mollifying vertue . 2. The Suns heat ( not light ) at spring produceth various Creatures , which are not engendered by propagation , but owe their being wholly and immediately to the Sun ; neither do they live longer then the Suns a biding in those Climes in his strength and vigour . All our Graces in their first Production in the new Creature , owe their very ess● ▪ and afterward their conservari to Christ : Nature hath no hand in this Work. And a●● our comforts depend only on Christ his approach and abode with us . Without me ye can do nothing . The Sun hath also a Creating and vis formativa in it , 3. As the Sun produceth some new , so it reduceth , recovereth and restoreth by a redeeming kind of Vertue , others of the Creatures . To the withered grasse , to the seeds , herbs , plants , trees it gives a new Resurrection . To the Fields another face , to the Earth another Garment . The Suns warmth makes Fish , Fowle , Beasts breed and multiply . Christ by his returne recovereth decayed Grace , Peace , and Comfort , and causeth a new and rich increase of Spiritual life . It hath a redeeming and recovering vertue also . 4. The heat ( not light ) of the Sun makes the Creatures grow ; trees shoot at the Spring . Rain falls all Winter in vain till the Suns approach , which then maketh good use of all the winter rain , frosts and snow , for the good of the Creatures . All paines , Instructions , Corrections , Reproofs , Terrors , Judgments , Mercies , Ordinances are in vain till Christ himselfe approach , he can make good use of all . It hath a fructifying vertue we see . 5. The Spring-Sun's warmth gives growth . The Summer-Suns greater and longer continuing heat ▪ gives ripenesse and perfection to the fruits and seeds sowen ; Christ his nearer coming and making his abode with us , is that which brings Judgment unto Victory , Grace unto Perfection , Peace unto completeness , and brings in the full Harvest of Joy to the waiting Christian. Rain fals in Winter , fills the earth , fowles the wayes ; but without fruit , for want of this enlivening heat . But the Summer Sun converts the falling showrs into fruitfulnesse , and his Gleames causeth them to ripen the fruits and hasten Harvest . How untoward are we under all Ordinances , and Dispensations left to our selves ? But how doth Christ convert the crossest providences , coldest stormes and soaking showrs of affliction into a meanes to ripen and better us . Thus it hath a ripening vertue . 6. By reason of this warmth the Creatures are refreshed and delighted . They sport and lye beaking themselves in the Sun ; they leap and play . The colder Creatures , as Swallowes and the like , feeling the benefit of the Sun , and knowing their want , observe the Suns motion , come and go with it , stay not behind it , because cannot live without it . So do the godly joy at the presence , know not whether to go in the absence of Christ , after him they seek , with him stay , he departing as at the cloud removing , they pack up and follow . Herein the Christian resembling that admirable Sun●loving Flower Lotos ; whereof our English Du Bartas thus . For lo , so soon as in the Western Seas Apollo●inks ●inks in silver Euphrates , The Lotos dives deeper and deeper , ay Till midnight , then remounteth toward day , But not above the water till the Sun Do re-ascend above the Horizon . So ever true to Titans radiant flame , That rise he , fall he , it is still the same . It hath an Exhilarating and Reviving Vertue . 7. It is the Light of the Sun which dispels darkness , but i● is his warmth that disperseth mists , chaseth fogs , and drawes up the Vapours . It may be common illumination may drive away ignorance , and fill the mind with some general knowledg ; but Christ his love is that which breaketh through the interposing fogs to the heart , and draweth up those Earthy affections toward himselfe . It hath an Attractive Vertue . 8. The Suns light causeth only an outward alteration in the face of the Air , and superficies of the Earth ; but it is the strength of his heat which penetrates the heart of the Earth , and the depths of the Sea ; and in the one ingendreth those Pearls , in the other those precious Stones , Jewels , and Mines of Gold and Silver . So may the bare light of the Gospel make an overly change in the face , speech , and outward carriage of a Hypocrite . But the heat and strength of the piercing beams of Christ his Grace and Spirit worketh that inward and mighty change , and breedeth those rich Mines of Grace , Faith , Love , Sincerity , &c. in the hidden man of the heart , and turneth clods of Earth into Gold and Rubies , as wee said before . Behold the Alterative Vertue of Christ and the Sun. 9. The Suns warmth and heat hath an excellent clarifying and purifying vertue in it ; therefore we set out in May , and in the Summer Sun many things to bee purged and brought to their perfection . And how doth it purge and clarifie the spirit , to be under the warm beames of Christ his presence and favour ! and how admirably is the impurity of the heart extracted , and the heart refined by this heat ! It is full of clarifying and refining Vertue . 1. This informes what a vast difference there is between Christs reaching , and mans , as much as between the Sun and Stars . They give light , he heat : Man perswades , Christ drawes . As between Winter and Summer showres ; they drown and foul the Earth , and make it freeze , these make it fruitful . Moses Ethiopissam duxit , Ethiopissam non mutavit . Moses made an Ethiopian his wife , but could not make his wife not to be an Ethiopian when he had done . Mans teaching is like mans hewing a stone ; he may smooth it , but he cannot make it soft . Christs teaching turnes stone into fl●sh . Man by Education or better Instruction may take a thorn out of the Field , where it was noisom , and set it in the hedg where it is of use ( men may make men useful for Societies ) Christ turnes this Thorne into a Myrtle . Hence see the difference to bee found among so many Hearers ; the difference is not in the ground , nor in the seed , but in the Sun and Seeds man. Many are called , few chosen . All with Paul saw the light , Paul only heard the voice . All were stricken down , he only converted . All Israel saw the fire , heard the same voice of words and thunder that Moses did , His face only shone ; he had nearer approaches of God unto his soul ; Then did the Disciples hearts burne within them when this Sun was so near and gave light to the darker Scriptures . It was the Sun , not the Wind , which got off the Travellers Cloak : It is the love of Christ , not Lawes Terror , that maketh sin to be laid by . His Love is cords , his love is chains , his love constrains and drawes , I drew them with cords of a man , with bands of Love. M●ses speaks of the precions fruits brought forth by the Sun. Where the Suns heat is most predominant , there are the richest Me●tals , the sweetest spices , the rarest fruits , the most precious Jewels . There is not in the East and Affrica any Quicksilver , very little Iron ; but these meaner Me●tals of Brasse , Iron , Lead , are only in the Northerne Countries ; they have Gold as naturally and abundantly as in our Countries Lead and Iron . Where this Sun is near and vertical , what fruitfulness is here over all others ? What precious things doth this Sun bring forth ? For Brasse I will bring Gold , and for Iron Silver , and for Wood Brasse , and for stones iron , Isaiah 60. 17. 2. It lets us see what difference between the comforts of Christs giving , and those which flow from the Creature . He that leaveth this Fountaine to go drink of those Cisternes , goeth from Gods blessing into the warm Sun ( as we say ) : but he that hath drunk of those , and after tastes of this , finds he is come from the freezing shady side , into the cheering Sun side . The Sun 's is Calor Coelestis , the most kindly heat , Christ's the most kindly comforts . The fire in Winter heats for a while , afterwards makes more chill . Strong Water at present warmes , but after leaves the stomack cooler . The end of carnal joy is heavinesse , The Sun 's is the cheering and the lasting heat ; it heats and alters the air without , and it alters the temper of our bodies , that we need less fire , apparel , and strong drinks . The comfort had from Creatures is presently gone ; Christ's alters the temper of our spirits , and abides much longer . The greatest inward heater is Wine , and the greatest outward is fire . Christ his love and comfort warmes more then both . Thy Love is better then Wine , Cant. 1. 2. The coals of Love are coals of fire which hath a most vehement flame , Cant. 8. 6. There are nine differences observable between the comforts of Christs giving , and other comforts . 1. His are soul purifying , whereas others defile it . Carnal mirth lets out all the spirits into looseness . They sate down to eat and drink , and rose up to play . They did eat and drink , and curse . But Godly and spiritual comfort makes the heart serious , savoury , dilates the heart to receive more Graces , expelleth what is noisom , and is of the same operation with godly sorrow ; whose sadnesse of countenance makes the heart better . Walking in the fear of the Lord , and in the comfort of the Holy Ghost , are joyned . 2. Soul pacifying : his comfort and presence gives richest peace : first , his Love lets in Joy , and Joy brings in Peace ; these three sit down together ; and this Trinity of Blessings , make up the Unity and Perfection of Blessednesse , the Love of the Father , the Joy of the Son , the Peace of the Holy Ghost . Other Joy corrodes and gnawes the heart , hath an ill farewel , and leaveth it in sadnesse . 3. Soul satisfying . Corn , Wine , Oyle , Lands , Moneys satisfie not the narrow eyes , much lesse the enlarged heart . He still cries with the Horsleach , Give , give , give more , give better . The Christians life consists not in these ; the Beasts , and the more brutish Worldlings do , who drink both in the same Trough , and feed on the same husks . Theirs is a hungry Joy , this a filling ; His strength shall be hunger bitten , Job 18. 12. but John 16. 24. Your joy shall be full . — In thy presence fulnesse of Ioy : and the heart full of this Joy saith not with Esau in a bravado , I have enough , but with Jacob and Paul , I have all , and abound , I am full , &c. Phil 4. 18. Though as having nothing , yet I possess more then all things . 4. Soul quickning , making the soul active , vigilant , fit to pray , sing , praise , fit for Duty , suffering , dying . Godly men are never so fit for duty , never so prepared to dy as with these comforts . The Martyrs have gone singing and dancing with these to the flames . When Judas was gone out to fetch the Officers to apprehend Christ , then did Christ rejoice , Now is the Son of Man glorified , now shall God be glorified in him . God shall first be glorified in him , then straightway glorifie him in himselfe . This puts that Spirit of Glory , and of God upon the Saints . The wicked mans Joy is intoxicating , stupifying , besotting , as Hamans , Belshazzers , Benhadads ; they eat , drink , feast , and flesh'd with fleshly delights , they run desperately upon danger , as Benhadad , or Gaal the son of Ebed ; much like the horse rushing into the Battel , and crying , Aha at the sound of the Trumpet ; or else besotted ; they eat , drink , sleep , spend their dayes in peace , and in a moment go down quick into Hell. like Solomens Ox , who is going to the slaughter , or like Jeremyes Lambs ( those who dye like Lambs ) In their heat I wil make their feasts , and make them drunken , that they may rejoice and sleep a perpetual sleep , and not awake , saith the Lord. I will bring them down like Lambs to the slaughter , like Rams with hee Goats . Danger is never nearer then when the wicked cry , Peace , peace . Never is he less fit for death , nor dies so miserably , as when overcharged with his Joyes . 5. Soul raising to God , towards heaven , in thankfulness , love , praise , dependance , submission , total resignation of self : these give Wings . Christ is now higher , Grace , the Promise , Salvation is sweeter , Glory and Eternity more precious ; and Earthly Pleasures , Profits , Honors fall lower in his esteem . Whereas worldly joies , as worldly sorrowes , are heart-sinking , debasing , depressing . 6. Soul strengthening : The joy of the Lord is your strength . This strengthens a soul in Grace , and to Duty , in faith , patience , waiting , and in Prayer . Carnal Joy sets men far off from God ; they never depart further , and never say to God , depart from us , so much as then . In sorrow they are less desperate ; Pharaoh , Ahab , Iehoiakim ( such wild Asses ) may be taken in their month : I spake to thee in thy prosperity , and thou wouldst not hear ; this hath been thy manner from thy youth . — But how gracious wilt thou be when pangs come upon thee ? Look how much Spiritual sorrow brings men nearer to God then carnal joy ; so doth Spiritual joy as much more then Spiritual sorrow : therefore in Heaven there shall be all Graces , yet no spiritual sorrow , but all Spiritual joy , because there all is ripe : sorrow here is but the seed , joy is the ripe fruit . 7. This solid : not a flash , as the fire of Thorns , but joyes maintained with joyes , joy leading to joy , a standing boundless joy , an ending endless Joy ; whereas the wicked mans joy is brewed with sorrow , compassed with it , tends to it , and ends in it , but hath it self no end . 8. Unmixt . others muddy , impure , mixt with sin , guilt , gripes of conscience ; and when ready to run over , cooled with the hand-writing upon the wall , the remembrance of his sin , the apprehension of Gods wrath . But Spiritual joy is the purest thing in the world ; as the light of the Sun , light without darkness ; as his warmth , pure without smell or smoak . 9. Permanent ; never eclipsed , not by any disease or danger threatning death . 2 Cor. 1. 12. not any distress . 2 Cor. 16. 10. as sorrowing , but alway rejoicing . John 16. 22. Your joy shall no man take from you . They must needs swim in Joy whom Christ holds up by the chin . And as Josephs bow , so the Christians joy must needs abide in strength when hee hath such a wall at his back , and such a well at his foot . At this Beer-la-hai-roi Hagar may fill her empty bottle as oft as she will , and thirst no more . 3. This directs what to do when wee complaine wee cannot profit , and do not thrive , The heart yeilds not , the sin decayes not . Go to Christ , desire to be under the direct beames of the Sunne . Trees thrive not in the shady side . Cry , Blow , O North wind , and breath O South wind , distil O raine , and look out thou Sun upon my Garden that the Spices thereof may flow out . Let my Beloved come into his Garden and eat his pleasant fruits . Hast thou a heart that will not yeild under Judgments ? his Love can melt it . The Manna dissolved by the Suns gentle heat , that was hardned and dryed in the Oven or boiling pot . Whom the furnace of Judgments burn , and the Oven heated with wrath doth bake and harden , the melting love of Christ doth mollifie . The last and ●orest Vyal upon sin , which ends the mystery of iniquity , and finisheth Satans Kingdom , is poured from the Sunne . The brightnesse of Christs appearing is the destruction of Antichrist , and is that which alone distroyes the works of the Divel in the heart . Cry out therefore with the Church , Oh that thou wouldst rent the Heavens and come , and make this Mountaine melt and this rock flow at thy presence , as when the melting fire burneth , the fire causeth the waters to boyle . As thou didst of old at Mount Sinai , when thou didst terrible things that wee looked not for . Is my heart harder then the rock , higher then Mount Sinai ; break this Rock , cast down this Mountain . Though I have had my part of Terro●s , and been brayed with the pestle of afflictions , though I have not wanted for light , yet my heart yeilds not , my heart freezeth in the shade , in midst of noon day light , as in the depth of Winter . There is one thing only remains , and the work is done . Shine out thou Sun of Righteousnesse , and with the warme beams of thy favour melt those Rocks of Ice , and bring downe these Mountaines of snow . Thou causest thy Spirit and warmer breath to blow , and the waters flow , Psal. 147. 18. 4. Comfort to them that have Christ near to them . They are like those Countries near the Line , they shall have a perpetual Spring , no Autumn ; A constant Summer , no Winter in their year , but a renewed and successive harvest . These shall never want Grace sufficient , and peace necessary . Their tree casteth not leaf , nor loseth fruit . Christ will be both Sun and Shield : he will go with you in trouble . In the fire go with you , and be a Sheild to keep you from burning ; in the water be a Sun to warm you , and keep you from shaking . So he was to Jacob , Sun by day burnt him not , and frost by night starved him not . The Lord will create upon every dwelling place in Mount Sion , and upon her Assemblies , a cloud and smoak by day , and the shining of a flaming fire by night ; for upon all the glory shall be a defence ; and there shall be a Tabernacle in the day time for a shadow from the heat , and for a place of Refuge , and for a covert from storm and from rain . When the worldlings heart is cold in his belly , as Nabal , who became as cold as a stone ; and when like old David thy native heat is decaied so far , that no cloathes nor fire can keep thee warm , Christ the Shunamite shall lye in thy bosom and cheer thy heart , that thou shalt say for joy , Aha , I am warm , the world is well amended with me , The Winter is past , the rain is over and gone , the Flowers appear on the earth , the singing of Birds is heard in the air , and the voice of the Turtle soundeth , and the Spring is come . CHAP. XIIII . The Suns Regency . ANother Property of the Sun is his Rege●cy ; herein a shadow of Christ and his Regal Office. The Lord gave the Sun to rule by day . 1 His Rule is Monarchical . The Sun hath no Peer , but is an absolute Monarch . So is Christ the sole King and Lawgiver in his Church , who will admit of no Compartners in his Government . 2. His Dominion is the largest . Christ and the Sun ( no third ) both the universal Monarchs of the World , whose Dominion is without bounds , from Sea to Sea , and from East to West . 3. The Suns Dominion is the most ancient we read of ; began before mans . The Suns the fourth day , mans not till the sixth . Christ is the everlasting Father , who had a Kingdom in Heaven before there was man on Earth : Our ancient Families are but of yester day to him . The Princes of Zoan are Fools , the Counsellors of Pharaoh are brutish . How say ye to Pharaoh , I am the son of the Wise , the son of ancient Kings ? Egypt above other Nations had ever gloried in her Antiquity . 4. For Duration : both shall continue to the worlds end . These two Monarchs have out lasted all others ; have seen the fatal dissolutions of royal Families , and the Translation of all other Monarchies . And both shall determine together : when the Sun resigneth his , then shall Christ also resigne his Kingdome into the Fathers hands . 5. For Power the greatest Potentates . Other Kings and Commanders are only titular many times , these have uncontroulable commands . The Sun hath power over all Creatures , the earth , aire , seas , it raiseth stormes , and doth allay them ; gives Law to day and night , the worlds first subdividers ; to winter and summer , le ts in both frost and snow by his withdrawing , and by his looking out dissolves them . The Sun of Righteousnesse hath like , but greater power , hath all nations , times , seasons in his dispose . He hath for the nations an Iron rod , for Antichrist his Vyals , and for his Church sharp storms sometimes ; he permits hereticks , le ts lose persecutors , and at his pleasure bindeth them up . The Dragon he let loose three hundred years , the Beast one thousand two hundred and sixty , and at his pleasure , can put his hooke into their nostrils , and his bridle into their jawes . 6 The most sweet and pleasent Government to their Subjects . 1. Both ever present , commit not ( as did the Persian Kings ) the managing of state affairs to others , while they sate still pursuing their pleasures , and taking their ease . But both are daily overlooking their charge . Lo , I am with you alway . 2. The government of both , is the government of the day , not of the night ; Satan is the ruler of the darknesse of this world ; as much difference between Christs and other governments , as between day aud night ; day and night divide the world between them , so Christ and Satan ; he who is not of Christs Kingdome , is under the Prince of darknesse . Christs government is ful of 1. Light ; we know whom we worship , our service is a reasonable service . No Altar to an unknown God or Saint , in Christ his Temple . 2. Full of delight ; He the Prince of peace , under whose protection his people sit , as of old under Solomon , eating , drinking , making merry , not secured by Armies , but by Solomons wisdome . 7. Other Governors and Prince ; may usurp a power over the lives and states of their subjects , none ever attempted upon their minds and bodies , to form the constitution of them , or to alter an haire of their head , from black to white . But these two have a Dominion over both the Bodies and Spirits of men . The difference of saces , colour , complexion , skin , hair , eyes , voice , beauty , is from the force of the Sun ; the difference of stature , talnesse , strength and constitution of their bodies to hard●nesse , or effeminatenesse and delicacie , is from the Sun : yea the difference of disposition of mind for courage , prowesse , chastity , sobriety , Temperance ; whereas other nations are vicious , false , treacherous , luxurious , is attributed to the Sun , making that difference between clime and clime : the difference that is between nation and nation , Christ hath made it , that some have better lawes , more love to God , abhorrence of evill , and that difference between person and person , Christ only hath put . Here is 1. an encouragement to pray and hope for the bringing in of the Gentiles yet uncalled , God having promised , That from the rising of the Sun to the going down thereof , his name should be great among the Gentiles , and in every place Incense and a pure Offering should be offered unto his Name . And that Christ shall have dominion from sea to sea , and from the river to , the ends of the earth . 2. This may support the Churches faith in all changes . Let enemies rage , Heresies arise , spread , prevaile ; let persecutions and errors unite and gather as a snow-bal , This Sun can scatter them as darknesse , melt them as snow , can cast the burning Mountain into the sea . When the whole world became Arian , it was but for him to say againe , Let there be light , and it was so . When that Arch Apostate Iulian endeavoured to bury Christianity in oblivion , and had opened the widest door of toleration to all Religions ( but the True ) that ever was , great Athanasius cryed out , Nubecula , nubecula cito transitura . The bubble brake , the Malignant vapor was dissolved , and his mischievous plots fell upon his owne pate , and dyed with him . We are afraid of stormes and clouds , and very shadowes ; look up to the Sun , it doth rule , it will arise , break out and scatter all . If the Ordinances and Dominion of the Sun should cease , or if it could be pulled out of Heaven , or stayed in his course ; if all mists , darkness could put out the light of it , then might we fear . But the Churches comfort is , The Lord reigneth , therefore let the Earth rejoice , let the multitude of the Isles be glad thereof , Psal. 97. 1. 3. If the Sun rule the day not the night , then must we be children of the light , and of the day , not of darknesse and night as others . Christ will owne no such subjects , but send them packing to the Prince of darknesse , to whom they belong . 4. Take notice of the cause of that difference betweene men and men . ( The Stars make not men wise , simple , rich , poor , vertuous , vicious . ) Christ makes it . Some are chast , sober , zealous , valiant for the Truth , others not . To them it is given , to others not given . God did often sever between Israel and the Egyptians : Israel had the pillar of fire , Egyptians cloud of darknesse ; Israel had the Sun in Goshen , Egypt no Sun for three dayes : Jacob is loved , not Esau ; Isaak had the Promise , not Ishmael . Peter is prayed for and kept , Judas only admonished , not kept nor prayed for . The reason is hi● Soveraigne Dominion . He doth according to his will in the Army of Heaven , and among the Inhabitants of the Earth , and none can stay his hand , or say unto him , What dost thou ? Dan. 4. 35. Grace goes not by Planets ( ● we say showres sometimes do ) but by the wise and free dispose of this gre● Sun. Object . If the Sun be given to rule , and t●● Sun and Moon be set for signes , at the Scripture saith , doth not this warrant the Astrologers Art of Iudiciary Calculation , and peoples consulting them ? Answ. What consequence is here , God set them for signes , therefore we may erect a figure , and foretel events , whom we shall marry , when we shall , what death , what successe of this or that undertaking ? God hath called them signes , he must ( men may not ) make the signification . He calls the Rainbow a sign ( is it to calculate by ? ) he gives the signification to confirm the general Creature Covenant , that there shall bee no universal destruction by another Floud . He calls the Passover , Circumcission , Sabbath , yea , his Prophets Isaiah and Ezekiel signes , he tells the signification ; where have these Astrologers these signes interpreted to foretel such events ? 1. They are signes for Natural things . shewing seasons of the year , for Summer , winter , heat , cold . 2. Civil and Oeconomical signs ( as Sphanhemius calls them ) to direct when to plant , low , sail , &c. 3. They are Prodigious and terrifying sometimes when the Sun is eclipsed , or turned into darkness , Moon into bloud ; when the stars fall , warning the secure world of the judgment of God drawing near . But never signes of fortuitous and causal events , or of voluntary actions . The madnesse of the deceiving Prophet is not here more to be condemned , then the blindnesse of the deceived people who run after them , and with open hands carry to them the rewards of their lying Divination , is to be pityed . Wicked Ahab gives more credit to Zedekiahs signes ( the Iron hornes ) then to Micajahs Sermons . The Socerer he loves , the Prophet he hates , and so hee prospers : God saith of such , Take them Satan ; Go , entice , perswade , prevail , and take them when thou hast done . Who ever prospered less then they who forsaking their owne Mercy , went to them ? Who dyed more miserably then such as made use of them ? Balak , Ahab , Iezabel , Ahaziah , Haman , Belshazzar , and that great Nebuchadnezzar , who at every turne called in Astrologers , Chaldeans , Magicians , Dream-mongers to advise with , was turned out of his Kingdom , yea turned out of Man , after all these dismal consultations with those of Satans Cabinet Councell . Nay , the greatest Artists in this black Art , have not onely wilfully plunged their souls into eternal perdition , but notwithstanding all their Star skill , and their Covenants with Hell to prevent it , the dreadful judgments of God have fallen most remarkably on their own heads . Their great Grandfather Balaam slain by the sword , Jezabel their Grandmother torn in pieces by dogs ; the like befel Asclaterion a famous Mathematician , who took upon him to foretel Domitian the Emperour , both his and his own death . What became of Dr. Lamb in our remembrance ? Stories are full of examples . Why did not these foresee those ends ? if they did foresee , why did they not by all their Art prevent them ? Yet what a reproach is it to Christian Religion , that such a generation of men should be suffered ? Not only Christian Emperours by their Edicts have punished , but even Heathen States ; Augustus banished them Rome , Tiberius and Claudius out of Italy , Vitellius put them to death , Domitian made two Acts to banish them out of City and Countrey . The Primitive Heathens left these Arts , and became Christians , we set up these Arts and become Heathens . They burnt those curious Art Books and took up the Bible ; do thou burne the Bible if thou resolve to meddle in these Books , full of nothing but Vanity , Uncertainty , Lying . Falsehood and Impiety . 1. Of Lying . Said Tully , How many things did these Astrologers say to Pompey , Crassus , and to Cae●ar , in my remembrance , that each of them should ●y in Peace , Age , Honour ? that I wonder ( saith hee ) that any will yet believe them , whose former Predictions all prove false . It is a notable story of Galeacius Prince of Millain ; an Astrologer told him he should dye suddenly , and himselfe live long ; the Duke commanded him to be presently hanged to prove him a Lyar , and himselfe lived long after . 2. Of Impiety : To give you the relation of a Papist , and a famous Jesuite of the Practices of Rome , and the doleful effects thereof . In those few yeares ( saith hee ) I was at Rome , I saw many great men undone by these Astrologers , who promised one should dye a Cardinal , another a Pope , who were all deceived not onely of their hope , but of their salvation . For when ( saith hee ) they dreamt not of dying till they came to these promotions , they never prepared for it : yea , being stricken by death and admonished by their Physicians , they yet regarded not ; which ( saith the Learned Jesuite ) is the onely Fraud of the Divel , who by these baites ●ayeth wait for poore souls , as a wolf for the sheep , that he may devour them . CHAP. XV. The Suns Activity and Motion , the last Property . WE are now come to the last Property of the Sun , his Activity and Motion , herein a further Resemblance of Christ. The Motion of bo●h is 1. Restlesse and perpetual . The Sun never stands still , what ever the other Creatures do ; it is not an idle spectator of humane affairs , but is it selfe most active . When drest in his glory , sits not as our Ladies to be looked on ; or as the Persian Emperours in a Chair of State to be worshipped . But as Job in his splendor , who led others in their way , and sate chief , as the King in the Army . The Sun alwayes is in motion , Christ alwaies in action , vigilant , sleeps not . The Sun makes night to others by withdrawing , it self never had yet one night of Rest , or one day of Sabbath . 1. Then behold the great care and pains of Christ , who travels as a Gyant . His life was nothing but labour ; he went about doing good . The Sun walketh to day and to morrow . The Father worketh hitherto and still worketh , and I work saith the Son. The Sons work in his Humiliation was hard work , in his Exaltation he worketh still ( not so hard ) but higher work . Who knoweth the care of a Master of a Family , of a General in an Army , of a Publick Magistrate ? Moses was tired out with the encumbrance of his weighty Office , and of the oversight of Israel all day from morning to night . 2. Be like these two great Lights , stand not still . The Sun hath but an imaginary solstice twice per annum ; let not thy whole year be a Solstice , or pingue Otium . Heavens are always in motion . Earth only stands still ; let heavenly minds be moving . Tempus est mensura motus , motus Temporis . Let not time be the measure of thy life , but motion and action . Let it not be said , he lived so many years , but did so many memorable actions ; he saw so many dayes , but the dayes saw him doing so many good acts ; that there may bee Latitude in our lives as well as longitude . 1. In Gods work be not negligent . To do Gods work negligently , and the worlds over diligently , both are accursed . Not slothful in business , fervent in prayer , serving the Lord. The Oxen and Farm have A must in the Worlds sense : the Christian saith , no must for the world , Must is only for Gods work . I must work the works of him that sent me . Again , Wist ye not that I must be about my Fathers business ? Take heed of being early in the shop , late in the closet : busie at the Farm , idle in the Vineyard ; awake at the Exchange , asleep at Church . That the Christian be not drowned in the good Husband . 2. In thy honest Calling . All things are full of labour , and man born to it . Heavens alwayes moving , winds blowing , sea flowing , springs running , earth moves not , yet rests not neither , is alwayes bearing fruits , trees , seeds ; in Winter , if it bears not , yet onely lyes in , after hard labor , to get strength for new births . No Creatures made to be idle : the mighty Elephant , Warlike horse , paineful Oxe , yea , the little Ant and Bee. The Christian is not exempted : when the Talent of Grace is given , it is with this charge , Occupy till I come , Angels have their charge ; Adam in his Innocency , had his Imployment ; the second Adam , all whose life was a state of Innocency , yet had his work . If the Master be up at work , a shame for the Servant to be in bed . If Caesar say Eamus , the soldier marches after . The Sun looks into thy Chamber and saith , up sluggard , I rested not all night , wilt thou rest all day ? The little Ant , to work sluggard , or to begging ; I have no Master to compel me to labour , but I hate idleness . The idle person is a Monster in nature , a bryar in the field , a weed in the Garden , a Drone in the hive , a thief in the candle . What wretches they , whose life is but a long vacation , whose work is to eat , drink , play ? they rise , dress , dine halfe their dayes work is done ; they play , sup , undress , and there is the other half . The soul in such Drones is but as salt to keep the body from putrefaction , as the Proverb is . Idlenesse is as Babylon , the Mother of Fornications ; the cage of Uncleannesse ; it is Sodomy , or the mother of it ; it was the sin of Sodom , it fills the body with diseases , the soul with sins . It is a crying sin . Sodom's idleness cryed . It fills streets with Beggars , Highwayes with Robbers , The Gallowes with condemned bodies , Hell with condemned souls . Hence that Germane Proverb , Hell is paved with the Crests of Gallants , and skuls of Monks , ( the two most idle Societies or Fraternities . ) Idlenesse cloathes the body with rags , soul with foul sins , it fills the body with hunger , and back with vermin . God made no man to be as the Leviathan , to play in the waters , and no woman to be cloathed as the Lilies in the field , or as Solomon in his glory , yet neither to toyl nor spin . The Heathens dedicated Horses to the Sun , whom they worshipped , as you read 2 King 23. 11. An active Christian is fit to be dedicated to Christ. But the Asse ( a sluggish and dull Brute ) was not to be sacrificed , but redeemed , or his neck broke , if the Firstling . God would have no Dullard either for Priest or Sacrifice . 2. Swift . The Sun is said , 1. to run ( not go . ) 2. In a Race ( the swiftest running . ) 3. As a Gyant , or man of strength ( the swiftest runner . ) This Gyant is never weary , in an hour he runs thousands of miles , more then we do in many dayes or weeks . One hour is as much to Christ as an Age to us ; one day as a thousand years . Christ is said to have wings here in the Text , he comes not creeping , but flying . The winds are his wings , the Cherubims his Chariots , or his Chariot horses , and he hath twenty thousand of them in a Chariot , who have six wings a piece : If a Chariot drawne with six horses make such riddance , what speed will Christ make ! The Poets in their fictions to set out the Suns swift motion , feigned his chariot to be drawne with winged horses ; Christ's is with winged Angels . What comfort may this be to the Church or believing souls ! The Lord whom ye think long , will come suddenly to his Temple , He will awake as one out of sleep , and will not be slack , as men count slacknesse , to deliver his Church : and he will be a swift Witnesse against the enemies . I tell you , he will avenge his own Elect , and that speedily , said our Saviour of his Father ; and his Apostle of him , Yet a little while , and he that shall come , will come , and will not tarry . 2. What Terror is this , or will it be to the wicked , who say , Where is the promise of his coming ? Let him make speed that we may see it . He can bring the flying Role into the Grand childs house soon enough . How sudpenly are the wicked cut off ! Sodoms Sun set in the rising , Nebuchadnezzars at noon , as sudden as an arrow or bullet , that is at the mark , before you hear the noise . Babylon shall be destroyed in one hour , no hand shall stay upon it . When I shall visit , I will visit their sin upon them , said the Lord by Moses , and when I begin , I will also make an end , and not be long about it . 3. The Suns motion is steady , certain , constant , to a minute ; hath not for this six thousand years space altered his course ; we know where to have it every day , month , year ; it keeps his Solstices , and Aequinoxes as at first . Christ is as stable , hee Ye● and Amen : he the same to believing soules now , that ever , in his love , care , faithfulnesse . And to wicked ones , the same enemy , Oven , Furnace , consuming fire : He varyeth not a minute in his constant and unchangeable affection , love and hatred to both . 1. See then if there be diversity of carriage in God to some over others . There is no irregularity , no anomaly in Gods actions o● affections . The Sun moves by Rule and Line , and so do all Gods proceedings ; as David had two Measuring Lines , one to save alive , another to put to death . So doth God in the way of his Judgements and Mercyes , he proceeds by Rule and Line . 2. Let a Believer have his Faith established in the stedfastnesse of such a Saviour and such Affections and Promises . O Lord , I will exalt thee ( saith the Church ) thy counsels of old are Faithfulnesse and Truth . His Actions are founded on his Affections , his Affections in Councel , his Councel in Faithfulnesse , therefore change not . In sapientum decretis nulla est litura , the wise man is a certain man ; he saith , Quod scripsi , scripsi ; quod dixi , dixi ; I have opened my mouth and I cannot go back . How unlike are we to him ? we yea and nay : Amantes tanquam osuri . Amnon now loves , anon hates Tamar ; neither his love nor hatred was founded in counsel and reason ; but his love founded in lust , his lust in folly ; therefore could not hold . Ahasuer●s now dotes on Haman , to morrow hangs him up out of the way . Such is the favour of Princes , such the certainty of worldly things . But Christ whom he loves , he loves to the end ; where he sheweth mercy , he will shew mercy ; because he is God , not man , that changeth not , neither repenteth . We may be unfaithful and deny him , and call all in question . He abideth faithful , and cannot deny himself ; our unbelief shakes not his faithfulnesse . When the Boat moves in the water , the child thinks the houses move on the land ; such is our folly , we are apt to conceive so of God ; we are changed , therfore he is changed . 3. Then woe to the wicked , it shall be ill with him . Heavens Almanack foretels thy ruin , the Sun erects an ominous figure for thee . If God be not changed , thou art undone , unless thou be changed . God hath spoken evil against thee , was Ahabs ruine . It had beene better for him , if his four hundred false Prophets , and so many lying Astrologers more , had foretold his Destinie . That terrible threat of Samuel alive , to Saul , the Lord hath rejected thee , was more sad and certain , then that of the witch , and the conjured spirit , when Samuel was dead . Sun and Stars Prognosticate thy ruin : if they certain , because made and moved by the word of God ; then his word certaine , and thy ruine certain . The Sun never goes beyond his Tropick , but returns . If Christ should give salvation to any but such as repent , believe , live holily , it would be such a thing as never was yet seen , he should go beyond his tropick . But ever where the Sun of Righteousnesse comes and finds not the Son of Peace , thence he returns . We expect not that the Sun should leave his wonted course , and stand stil as in Joshuahs time , or go back , as in Hezekiahs ; expect not then that God should create some new thing , and that heaven should open ( against his decrees ) to swallow thee up alive in thy sins , and that a sinful Ahab should be carried up to heaven in Elias's Chariot . 4. His motion , as it is certain and steady so it is uniform , equal , not Tardior et velocior , not uneven , sometime slower , sometime swifter ; but it ever keeps the same pace . So is it with God , his way is perfect , Psal. 18. 30. His waies are equall , Ezek. 18. 29. Let ours be so . Evennesse of the way commends the way ; of the thred the cloth . Josiah was an even walker , kept his way without deviation or turning to the right hand or to the left all his daies . Caleb kept on going , slacked not his pace , but fulfilled to follow the Lord. Wicked men are like a land-flood ( or as Jordan in the time of harvest ) that overflowes all his banks at sometimes , afterwards all is dry land . Godly men are like a fountain , that runs not so impetuously , but is alwaies running . Pharaoh once sent for Moses in haste , another time by night ; too violent to hold long ; his usual answer was Tomorrow . The heavy weight of judgment made this wheele move so fast ; when it was taken off , he stands stock still . You see Saul on a sudden rapture prophesying , There is a morning cloud ; Ahab humbling himselfe , there is an early dew . But true grace moves not per saltum , is not a fit , flash , a start , and stop , and Retrograde , hot , cold , feaverish , ( as he who was acted by the evil spirit ) now in the fire , anon in the water . Grace is not a morning cloud , an evening dew ; some noon ●eat drops , but a set rain ; a morning-Sun , that shines more and more to a perfect day . Not he that labours in his calling , and sometimes is idle , and spending at the Ale-house , is the good husband , but he who is stil at his business , and keeps doing . Isaack grew great and went forward , ( the Hebrew is , he went going ) and grew til he became very great and rich . He went on getting and gathering every day , and became a great man at last . So saith Job , the righteous shall hold on his way , and he that hath clan hands , shal be stronger and stronger . 5. Irresistible . The Sun is not to be stayed or diverted in his course ; this Gyant breaks all the opposition of clouds , which vanish in his sight ; they strive in vaine who would make it stand , or goe back . 1. Then vain is the force of persecutors , who arm themselves against Christ and his members . Christum regem occidire nolite , timere bonum est . Betray , kil , crucifie , bury , seal the stone , set a watch , he wil rise : slay the Witnesses , they wil rise again . This little stone must become a great mountain , and shal fill the earth ; he that falls against this stone , shall be broken , but on whom it shall fall , it wil grind him to powder . They who would oppose the Gospel , Solem sistunt , Deo resistunt . they say to the heavens , move not , to the Sun shine not , and kick against the Pricks . The Beast indeed hath his seven heads and ten horns , ( much craft , more malice ; ) The Lamb hath seven eyes and seven horns ( much wisdome as much power ) ; with the breath of his nostrils he wil make the man of sin , the son of perdition . When Antichrist is in the saddle , and Satan or the Jesuite holds the stirrup ; yet the Churches comfort is , Christ holds the Bridle , ( I 'le put my Bridle into thy jawes : ) And saith , so farre shalt thou goe , no further . 2. As vain is the crafty attempt of the Heretick and Impostor . The three great enemies of the Christian name shall fare alike ; the three unclean spirits , the Dragon , Beast , and false Prophet , who take their turns one after another : The Dragon the first 300 years making wa●re upon the Saints , under the heathen Emperors . Then the Beast ( by name a Christian , and hating the Dragon ) yet indeed that great Antichrist , who alone exalteth himself above all that is called God , and worshipped , ( or every one who is called a God , and worshipful , every Authoritie , Degree , not only Sacerdotal , or Ecclesiastical , but Regal and Imperial ) a more dangerous and Saint-bloud-drinking enemy for a greater space of 1260 years . In the end and taile of whom comes the false Prophet ( under the name of a Saint , defying both the former , detesting Idols more then uncleannesse , and hating the Antichristian Garment and name more then the Nicolaitans nakedness or deeds . The most dangerous enemy of all the three . The uncleanest frog of all the fry , who under the name of a separated Saint , or another Christ , or a better inspired spirit , hath his Prophesies , Revelations , new discoveries , new heavens , but hateth the old Saint , Ministry , Baptism , Supper , Belief , Prayer , Doctrine , Holinesse , as Antichristian . This also is of the Three , and goeth into perdition . 6. Unwearied . But after almost six thousand years restlesse motion is as fresh and lively as the Bridegroom , — Mobilitate viget , viresque acquirit eundo . An emblem of Christ , whose arm is not shortned , but is able to save to the ut most , all that come still unto him . Hast thou not heard that the Creator . of the ends of the earth fainteth not ? The youths may faint and be weary ; the young men may utterly fail . Samson after a great victory may faint for thirst . Eliazar the Son of Dodo , the second of the Worthies , his hand clave to the sword after a great slaughter , he could not now open his hand again ; he needs some rest . But Christ is the same , his motion , care , might , the same ; and as the Sun that hath lightned the world now so many ages , is as able for that service stil as ever . So Christ who hath governed the world , and preserved his Church for this six thousand years , his skil , power , and care , is not now to be questioned . But as old Caleb said , he was as strong when he was fourscore and five years old , as when but forty : A●my strength was then , so is it now for warre , both to go out and to come in . So years and time make no impression on the Captain of our salvation , who is the same yesterday , to day , and for ever . 7. This motion is twofold . 1 , Ordinary , and Quotidian , every day doth rise , run , set keep his course , scattering the darknesse and removing the cold of the night past , and giving light for the present use of that day ; yesterday's light serveth not for to day , but there is the same need every day of the Su● continued , or renewed light , as there was the first day of his creation , to dispel the darknesse which was upon the face of the unformed world . And do not we daily need the fresh supply , and the renewed influence of the spirit of Christ , as we did at first conversion ? Sun is not set one houre , but darknesse comes ; Christ leaves not one houre , but then comes on the power of darkness . Auxiliary grace is as necessary as Habituall , Subsequent as Preventing : While the spirit moved , the wheels moved , no longer . Goe then to Christ daily , in him are our fresh springs ; begge to be anointed with new oyle from this Olive branch , which through the two Golden Pipes of his Spirit and his Ordinances , empties his oyl of grace into the hearts his people . 2. Extraordinary and Anniversary ; if the Sun see thee not every day , as the remoter parts , yet wil it ere the yeare go about ; if it hath ever shined in that clime . So if Christ gives thee not a daily visit , stay thou , at the appointed time , the Vision wil speak . The Redeemer wil return out of Sion . If thou hast ever tasted that the Lord is gracious , or canst say , thou hast feared the name of the Lord , then though thou walkest in darkness , and hast no light , yet trust in the name of the Lord , and stay thy self on thy God. Say with the Church , in hope of his coming , when I fal I shal rise againe , though I sit in darkness , the Lord shall be a light unto me ; and with the Prophet , I wil wait upon the Lord who hideth his face from the house of Jacob , and I wil look for him . CHAP. XVI . The fourth thing wherein there is a likenesse between Christ and the , Sun is their effects . AMong the many like effects , I shall content my self to name a few . ( Having among the Properties touched on divers already , and finding this discourse , begin to swel beyond my first intention ) 1. The Suns appearance makes the day , puts an end to night , not all the sta●s conjoyned ; so it is Christ his appearance which makes the Christians day ; when he appeared to Saul and Silas at midnight in the dungeon , they could see to sing & praise God ; and when to Paul before at mid-day ; his eyes were dazeled , not with the Suns , but with that light ( of Christ appearing ) far above the brightness of the Sun. 2. The Suns first appearance bringeth day , his neerer approach the spring , his hotter beams the Summer , his longer continuance brings on the harvest . So is it with the Soul , to whom after the first day of grace caused by Christ his first appearance , the neerer approach of his Vernal rising , with his Healing-wings-embrace , causeth the growth or spring . The walking in the light of his countenance all the day long , makes the long summers day , and his abiding with us makes ou● harvest and our joy to be full . 3. The Sun departing , night comes on , his longer absence brings on winter ; in the one so much darknesse , in the other so much of cold , wet , and dirt , as if it been never had either day or Summer . What a night of darknesse came upon Lot and Peter ( Christs back once turned ) but what a longer winter for cold , and mire , and dirty waies on David , upon that sad dereliction ! The actings of Saints in such cases differing little from the most vile actings of gracelesse men , if they were to be judged by such single exorbitances . But Sunne ariseth and returneth , those then awake by repentance , and come to themselves again . 4. It is the Sun which makes that difference in climes and countries , makes one more sweet and delightful , another more sad , and not inhabitable , ( those neer both Poles ; ) makes one more fertile , others more barren . And what is it but Christs presence , which makes the Church differ from the rest of the world ? he makes it a Goshen , whereas they have a perpetual night and winter . What was it wherein Israel might glory above all other nations , but this ? they had God so neer to them , in all which they called to him for ; His cloud and pillar was continually among them . 5. The Sun is the great Restorer of the world , Redintegrates the Universe once in the yeare ( at the Spring , as some conceive , at Autumn as others ) puts the world into the same condition wherein it was created . Herein a great Resemblance of Christ , who is the worlds great Restorer and Renewer , who hath put lost mankind into the same condition of happiness wherein hee was at first created , as if he had never fallen or sinned . Behold I make all things new , saith Christ. 6. I might further also speak of the Productive , and as it were the Creating effects of the Sun in bringing forth new Creatures yearly , as well as of his reductive , reviving , and redeeming the plants and herbs before dead and gone , as also of his nutritive and augmentative effects on all Vegetables , his admirable Alterative vertue and operation on Metals and Minerals , his Conservative , Maturative and Consummative Vertue and Effects on the Fruits and living Creatures ; but I have touched on them already . Herein is Christ his vigorous operations fully represented ; who besides his redeeming lost man , maketh the new Creature , createth grace de novo where none was , recovereth what was lost , reviveth what was decayed ; nourisheth what is weak , increaseth what is small , conserveth what is wrought , hath a more admirable alterative force in an earthly or stony heart , then the Sun in causing Gold and Silver to grow in the earth , making flesh to grow where stone was , spirit where flesh was , grace where sin , Heaven where Hell was ; turning a Swine-sty into an holy Temple : and besides , he ripeneth , perfecteth , consummateth whatever work of grace he hath wrought already . 7. Sun rising man goes forth cheerfully to his labour ; but setting , man comes home and gives over work . What may not a weak man undertake , Christ present and assisting ? I can do all things through Christ strengthening me , said the Apostle ; but what ca● the strongest do withour him ? Without me ( saith the Lord ) they shal bow down under the Prisoners , and fall under the slaine . The Chariot , though it have four wheels , and they all oyled , yet moves not a step till drawne . Our Wil , though very active naturally , and oyled with all the skill Art can use , or with all the force Arguments can make , st●rs not in any gracious manner till assisted by Grace , and acted by Christ ; Draw me , wee will run after thee ; and my soul shall be as the Chariots of Aminadib . 8. The Sun present , we see our way , the Traveller stumbles not ; but when withdrawn , hee loseth his way , stumbles , or falls into a pit , gropeth as if blind , is full of perplexed doubts and sadnesse of heart . While Christ was with his Disciples , he kept them ( though they were as sheep among wolves ) not one of them was lost ; but when he was seized on , ( their light was taken away ) the same night they were all scandal●zed and fell . Judas , while he kept Christs company , stumbled not ; Christ departed , he fell into a pit and broke his neck ; Peter stumbled and got a foule fall . When we follow the light of Christ his holy example , or have the light of his Grace following us , wee never fall ; but when wee leave his example , or his spirit leaves us , wee presently miscarry . 9. Let me add one more . We see all the Creatures how they are delighted with the presence of the Sun. When the Sun approacheth , the Elements change their habit and temper , the Air growes more mild , warm , and pleasant , and all those numerous tenants ( those daughters of Musick ) do warble and eccho out their cheerful notes to the praise of the Sun ; they build , they breed , they rejoyce ( many of them come , stay , returne with this their great Leader and Commander . ) The waters wax warme and temperate ; there the fishes leap , play , breed and multiply . But the Earth especially decked as a Bride to meet this Bridegroom , cloatheth her selfe , and all her family in new and divers coloured apparel , and with their several New years Gifts present the worlds Benefactor with their Best , that he may not come in vain to any of their dwellings . Oh that wee were the Creatures Scholers , or School-fellowes in this respect , to acknowledge the benefits , admire the perfections , sing out the praises of this Sun of Righteousnesse , and with our best Presents of Thankfulnesse and Fruitfulnesse : shew we are loath to receive so much grace in vaine . CHAP. XVII . The likenesse of both in sundry Accidents . WE are now come to the last thing wherein the agreement holds betweene these two Suns , viz. certaine Accidents ; whereof 1. one greater ; 2. many lesse . The greatest is that of the Eclipses , which these two great Luminaryes are subject to . The less●r Luminary , the Sun sometimes loseth his light and Lustre ; and this greater Luminary hath sometimes lost the glory and brightness of his Godhead in his Exinanition , and in that self emptying abasement of his Passion . The Suns Eclipse is often and ordinary , but this was extraordinary , preternatural , and but once . 2. The Sun is never totally Eclipsed ; in part often . ( His body being so many times bigger then the Moon 's interposed , seven thousand times bigger , cannot lose all his light . ) So Christ might be in his Person eclipsed to the unbelieving Jewes by his poverty , Cross and afflictions ( whereby he was made lower then the Angels ) when some others ( even then ) saw his glory , as the glory of the Only Begotten of God , full of Grace and Truth . 2. In his Truth , by Hereticks and prevailing Errors . 3. In his Regal Power , when persecuting enemies and Tyrants encroach on his Churches Liberty , and his Prerogative , breaking his bonds and the Churches hedg . But he is never totally eclipsed , because his power and grace doth more then seven thousand or ten thousand times exceed all Tyrants power , Hereticks Policy , persecuters rage , and Satans malice . 3. Yet was there once ( never but once ) a total Eclipse of the Sun ; extraordinary it was , viz. at the time of Christ his Passion . Christ never had the light of his Fathers countenance wholly suspended , but then in Articulo Passionis , when he cryed out , Eli-Eli-Lama-sabactani . Such an Eclipse never did ▪ nor can happen again : then did it appear Christ set his Tabernacle in the Sun ; that was his Chariot or Apostle . The Sunnes darknesse then enlightned the world , and made the Philosopher cry out , Deus naturae patitur , aut mundi Machina dissolvitur . Either the God of Nature is now suffering , or the frame of the world is dissolving ; then both Suns suffered , and were eclipsed together , and went down at noon day ; the Sun of the Lord , and that Lord of the Sun. 4. The Suns Eclipse is only caused by the interposition of the Moons dark body , which hath all her light from the Sun. The Sun is then obscured , and the new changed Moon ( never else seen by day ) then dare shew her self . It is the only interposing the Churches dark body of sin and guilt , made this Sun obscured . She hath no light of her owne , but borroweth of him , and hee was content to lose all his glory protempore , that his Church and every new changed ( converted ) soul may appear before God with boldness , not otherwise able to abide the tryal of his presence . 5. It is a sight sad to behold when the Sun is Eclipsed : and it was the saddest day and hour of darknesse that ever was in the world , when Christ was put to death . 6. The Sun as to us seemeth , to lose his light ; but as to Heaven , gives more . And Christ never shined more bright in Heaven , never gave like satisfaction to God , more Joy to Angels , Glory to Saints , then in his Passion . Then did the pleasure of the Lord prosper in his hand . He that was before pleased in his Person , was now more pleased in his Passion . In this only expiatory sacrifice did God smel a savor of rest . This was to our Saviour a day of Triumph , his Cross was the Trophy of his Victory and success , whereon he was lifted up and exalted : then was sin , death , hell swallowed up in Victory . The dread of this Crosse , triumphed over Hell , spoyling all those principalities , and thereby leading captivity captive . The bloud of this Crosse tryumphed in Heaven : Having made peace ●● the bloud of his Crosse , Col. 1. 20. And th● Merit of his Crosse triumphed in the Church which ever since hath taken up those Angelical Hymnes , Glory to God on high , on eart● peace , good will towards men . Salvation 〈◊〉 ascribed to the Lamb that was slaine , and glory to the Sun that was obscured . This w●● the day wherein ou● great High Priest we● in his richest Robes into the Holy of Holies with his own bloud ( but bearing all o●● Names in his brest , and all our iniquities o● his shoulder ) and hath made an everlastin● attonement or expiation , and the greatest Holy day the world ever saw . 7. The Sun eclipsed hath the same ligh● in it self , is only hid from us for a while , b●● recovers it self presently , and shines again 〈◊〉 gloriously as before . There may be mis● and darkness interposing between us and God , between Christ and the Father none between the Sun and the earth the Moon ▪ between the Sun and heaven no Moon to interpose : And changes there may seeme to b● between us and God ; between Christ and the Father all is well . Satan might bruise his heel , Herod , Iews ▪ Pilate might reproach , condemne , crucifie bury , set a guard about the Sepulcher . But if it be said , Who shall bind the influences of the Pleiades ? with what bonds of death 〈◊〉 〈…〉 t then possible to hold the Prince of life prisoner ? 8. Some great Scholers have said , The Suns Eclipse bodes much ill to this lower world , and that the sad effects thereof are such , that the world is the worse for it seven years after , ere it recover it self . The truth whereof I 'l not dispute : but certaine I am , the sad effects of this Eclipse upon the Land of Iudea , where it was most visible , are not yet ●●ased , but for this One thousand six hundred yeares it hath felt the miseries which followed on their Crucifying the Lord of Glory . 9. Lastly , The Suns Eclipse is said to Prognostick great changes , downfal of Kingdomes , and deaths of Tyrants , &c. Sure I am , that this Eclipse did not foretel as a Prognostick , but produce as the immediate cause , the greatest changes in heaven and earth . Then was Satan ruined ; this Eclipse was his bane . When the Vyal of Gods wrath was poured on this Sun , and hee had cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is finished , then was Satans Kingdome darkned , divided , destroyed , then was the Prince of this world judged and cast out ; and then was there nothing but gnawing of tongues all the Kingdom of the Dragon over . 2. There are many lesse Accidents . 1. The Sun is sometimes present , sometimes absent , respectu nostri , but alwayes present in heaven , Christ sometimes leading his Beloved , sometimes leaving his Beloved ; alwayes interceding and giving light in heaven , when his light shineth not on us . 2. Sometimes it hides it selfe , sometimes showes it self ; but his light is intrinsecally the same without change . So there may bee changes in us , mists about us , stormes above us ; none in Heaven . Amas nec estuas ; z●las & securus es ; Poenitet te & non doles ; irasceris & tranquillus es ; opera mutas , ●●c mutas consilium . God is not changed when we are changed ; we are angry and sin , repent and change our mind . He is angry without Passion , jealous without affection , repents without grieving , changeth his dispensation , not his disposition . 3. Sometimes Sun riseth early , shines out at first rising gloriously , yet a stormy day followes , and again clears up at even , and all ends well . Some in first Conversion have much peace and comfort , as Job , Solomon , the Wise men , had the Star at first setting out , afterwards sad stormes , desertions and tryals ; but all ended well . 4. Sometimes at Sun rise the morning is gray , dark , duskish , and the day the fairer . What stormes were at the Conversion of the Jaylor and of Paul ? yet all faire after . 5. Sometimes the Sun not seen all day , but showres from morning till almost Sun-set , then Sun breaks out and sets sereuely , and promiseth a fair day following . Some true Christians have not a good day after their Conversion till death , as some mothers between Conception and Delivery ever ill , yet then do well . Christ fulfils that to many which he spake to his Disciples , They shall see the Kingdome of God in Power before they taste of death , and when seen , dy ; that setene evening the forerunner of the fair day of Eternity . 6. The un begins with light , then followes heat . Christ his first work on the new Creature is light , therewith Conviction , Consolation after . Grace and Peace are twins , but Grace the elder sister . The Evening went before the Morning in the first Creation ; sorrow goeth before joy in the true Conversion . He that believes before hee repents , must ( as Magus was directed ) re pent after such believing , and repent of it . Saul the King had many merry signes and much joy before any sorrow , as the stony ground had all his joy at first . Saul the chosen Vessel had a sad beginning with many sorrowes , but his joy followed and remained . The Butler had nothing but feares at first , and joyes at last . The Baker all hopes and joyes , but they ended in sorrowes . 7. The Sun sometimes discovers it selfe by light and heat both ( as in Summer ; ) sometimes as much light but no heat , as in Winter , when it freezeth in the shade . Sometimes the Godly soul hath Grace and Peace together Gods love shining in his heart , hi● heart again warm with love to God ; sometimes his heart frozen , as to any perception of the love of God to his owne apprehension ▪ when the by-stander sees it cleare day , 〈…〉 to the manifest actings of Grace and Holinesse . 8. The Sun when it is hid , it is the mist● from below that do hinder the light of it . Nothing but our sin doth separate between God and us , causing his face to be hid . Cold taken i● the feet offendeth the head , and fumes from within the stomack offend the braine . O●● faith is damped , joy eclipsed , soul distempered , yea , Christ the head offended , only by the miscarriages and distempers from those Lusts that war in our Members . 9. We observe that before Sun doth rise , there is nothing but grosse darknesse ; the Sun risen chaseth away that darkness , but the● are seen long shadowes which appeared no● before , but as Sun goeth higher , these grow less till Sun withdraw and decline , the● these shadowes increase againe ; but the Sun never shineth so clearely , but that there is a shadow inseparable from the Body . So till Christ arise , nothing but darknesse in the soul ; at his first arising this darknesse scattered , but then long shadowes of much corruption appear , ( till then not suspected ) but Christ shining longer , these grow less● and lesse ; But he withdrawing , these get head again , and we as bad to our thinking as ever ; but never any so perfect here as to be free from sin ; It doth easily beset us , and we are all Periscii , in this sense ; sin is as inseparable from our imperfect nature here , as the shadow from the body . Those under the Line are called , Ascii , Shadowless , where the Sun is Vertical , and directly over their heads . In Heaven we shall be so , when under the direct Rayes of Christ his face and presence . Here he beholds us but oblique●● , so that if we be not all corruption on both sides , as the Amphiscii , yet we have at least a dark side , and so are Heteroscii . 10 , Once more . The Sun , how doth it with his beames alter the native and usual colour of things ? rising , it gilds the clouds , enamels the drops of dew , makes them look like so many drops of Pearle ; but especially , how doth it adorne that watry melting cloud whereon the Rainbow is set , the reflection of his own face , with all the delightful colours which the eye can behold ? So Christ arising and shining upon the black uncomely soul , puts it into another complexion . When thou wast deformed , I made thee comely through my comelinesse ; and thou wast perfect through my comelinesse which I put upon thee , Ezek. 16. 14. Oh how sweetly do young Converts look ? who are as the dew of the youth , coming out of the womb of this morning-Sun , Psal. 1 10. 3. But especially , what beauty is that put upon the melting and heart broken Christian ! upon him is set the Rainbow of the Covenant , and upon him are put all the Ornaments Christ can bestow upon him ; as Religious Mordecai ( formerly in sack●loth ) advanced by the favour of the King , and going out fro● the presence of the King in Royal Apparel , of blue and white , with a Royal Crown of gold upon his head , with garments of fine linnen and purple , Esth. 8. 15. Yet sometimes the Sun arising and appearing , hath represented some things in a more dreadful appearance then before , 2 Kings 3. 22. When the Moabites rose up early in the Morning , and the Sun shone upon the water in the trenches , the Moabites saw the water on the other side as red as bloud , and said , This is bloud , &c. Nothing represents sin in so horrid and amazing a dresse to the ●ouls apprehension , as the breaking out of this Sun. Then break out , thou Sun of Righteousness , upon our watry mourning hearts , and set on thy Rainbow the token of thy Covenant ; but let thy shining turne all that standing water in the deep ditches or trenches of corruption in our hearts into so much bloud , that we may drink no more of them , but with amazement look upon former , and with fear and horror fly from future sins . 11. Lastly , to name no more . The Sun shining out in his strength , disperseth clouds and mists , but ( though it causeth not one , yet ) it discovers a world of m●tes , which are never taken away , for they hinder not at all the brightness of the Sun. So when Christ shineth out most gloriously to the soul , it now sees what it could never have seen or imagined before : I have heard of thee by the hearing ●f the ear , but now mine eye hath seen thee , wherefore I abhor my self , and repent in dust and ashes , Job 41. 5 , 6. He now saw a world of motes . But as it is the imperfection of our condition here not to be free from such continual Motes , The Lord knoweth the thoughts of men that they are vaine , Psal 94. 11. Yea , every man in his best estate is altogether vanity . So it is our comfort and happinesse , that these no ways lessen the brightness of Christ his Love and Grace ( for then no flesh could be saved . ) But as these sins do abound ( .i. appear ) so doth his Grace abound ( .i. appear ) much more . CHAP. XVIII The unlikenesse and disagreement between the Sun and Christ. TO make an end of this first point . There is in many things an vnlikenesse between these two great Lights , between whom hitherto we have noted so many agreements . 1. This is a creature , therefore ●inite in his essence , operation , motion , influence . But Christ every way infinite , being the creating , not created Sun. 2. This lower sun shall suffer many changes , his light shall be turned into darknesse , the Moon into blood , and they shall both cease , There shall be no more Sun : but this Sun remaineth for ever ; Thy Throne , O God , is for ever and ever . When the Sun ceaseth to be the light of the world , the Lamb shall bee the light of the Church . 3. This shines on the good and bad alike ; but Christ riseth , shineth , warmeth , healeth , saveth only those that feare his name . 4. The Sun really absents it selfe for a time , but Christ from the Godly soul never , but in our apprehension . 5. This gives only light to the body , Christ to the soul. 6. This gives only light to us , we must find ●ight our selves ; Christ gives both eyes to see the light , and the light to bee seene . The Eye , Eye ▪ salve , and Light all are from him ; in his light we see light . In any good we do , we are but Instruments or subordinate Agents ; hee the prime Efficient and chief Agent , without whom nothing . We are but the hearth , the fire is his ; we the Lamp , the Oyle is his ; we the mouth , the tongue is his ; w●e the pen , the writing his . What can the hearth , the Lamp , the mouth , the pen do , without the fire , the oyle , the tongue , or hand ? 7. The Sun moveth naturally and necessarily , keepes a constant course , goeth and cometh again only to those Climes where he ever formerly did . Christ moveth voluntarily and arbitrarily , goes to some at last that never were a people ; and when the Gospel is slighted , departeth for ever , never to return againe to such as from thenceforth become Lo-Ammi , and Lo-Ruhamah . 8. The Sun makes those more black that are nearer to his Beames . But Christ them of all others most fair and beautiful that are under his Beames . 9. The Sun fills the Moon with his light onely in the time of their opposition , But Christ the soul with his light only in conjunction . 10. The Suns presence is oft-times the Mother of corruption , his heat the Efficient cause of Putrefaction ( as in Summer our meat and drink keep worse . ) But this Suns presence is the only preservative against putrefaction , and the only enemy to corruption in the spirit . CHAP. XIX Containing the second maine Proposition , That Iesus Christ is the Sun of Righteousnesse . HAving at large shewed , That Jesus Christ is in many respects to his Church what the Sun is to the world . We come now to our second Proposition , to shew how in a more special manner , and by way of Excellency he is the Sun of Righteousnesse . The former sets out his Glory , this his Grace : the former his Person , this his Office : A singular Elogy this , no where in all the Scripture again do we meet with the same expression , though divers like it and to the same effect . He is called , Jesus Christ the Righteous . Our Righteousnesse . The branch of Righteousness . Melchi-zedek the King of Righteousnesse , and Jehovah-tzidkennu , the Lord our Righteousnesse . And to shew that this is Christ his principal Title or proper cognomen or sirname , ( as in our common Mariages the wife doth Exuere Parentis , and induere mariti cognomen , changes her owne or fathers name into that of her husband ) the Church is called also , Jehovah-tzidkennu . Compare Jer. 23. 5 , 6. ( Behold the dayes come , saith the Lord , that I will raise unto David a righteous branch , &c. And this is the name whereby [ He ] shall be called ▪ The Lord our Righteousnesse . ) with Jer. 33. 15 , 16. In those dayes will I cause the branch of Righteousness to grow up unto David , — In those dayes shall Iudah be saved , and Ierusalem shall dwell fafely ; and this is the name whereby [ She ] shall be called , The Lord our Righteousnesse . They have both one name , and this the highest name to both , especially to the Church . This is the new name spoken of Rev. 2. 17. And that other name God promiseth to call his people by , The Lord shall call his people by another name . Three things shall here be spoken to . 1. How Christ is called the Righteous , or Righteousness . 2. What Righteousness it is we have by and from Christ 3. Why he is called the Sun of Righteousnesse ? 1 Christ Jesus may be said to be the Righteous , or Righteousnesse , in a double respect . 1. Of his Person . 1 John 2. 2. Jesus Christ the Righteous . Who in respect of his Divine Nature , is as Righteous as the Father , and the Holy Ghost . This is not that which is so much to us ; as our Righteousness extendeth not to God , so this personal Righteousness of God extendeth not to us in this sense . And in his Humane Nature he is Righteous also , who never had spot in his soul , guile in his lips , sin in all his life , but one who perfectly fulfilled all Righteousness . 2. Of his Office ; his Mediatory Office. This is the meaning of that before mentioned Scripture , This is the name wherewith he shall be called , The Lord our Righteousness ; that is to say , this is his Office and Businesse . 2. For the second . There is a twofold Righteousnesse we have by Christ. 1. A common , general , original ( as I may call it ) or imputed Righteousnesse , a Righteousness without us , to which we contribute nothing , we only accept . We put on this Righteousness and it clothes us , as a garment made ready to our hands . 2 A particular , personal , inherent , actual Righteousnesse , which some call imparted ( as the other imputed ) but not so properly , for both are imparted . As all are under a double unrighteousnesse , so Believers are under a double Righteousnesse . 1. One common , imputed unrighteousnesse , alike in all , without any Magis & minus , good and bad having a like share of guilt and contagion from Adam , his sin imputed , his corruption imparted and derived to us . 2 A personal and particular , which we call actual unrighteousnesse ; and is ( besides that imputed guilt and offence , ) a particular , vicious disposition of the mind unto evil ; and is made up of all those anomalous and sinful actions , which are so many Trangressions of the Law of God. This receiveth a magis and minus in those in whom sin doth not raigne , much more in whom sinne doth fully raign and command : for among those possessed with Divels one had but one , and another seven , another had a whole Legion of Divels . So is there I say a double Righteousness which Believers have . 1. One common and imputed , which is to speak properly , only Christ his Righteousnesse personally , but ours relatively : His by operation , ours by imputation . 2 Besides this , they have a personal Righteousness which is made up of those gracious inclinations in the heart to every good , and of those many holy actions they perform in conformity and obedience to the Law and Pattern of Righteousnesse ; of which two ( that is , those gracious dispositions and actions ) our personal or inherent Righteousness is made up . Now both these Righteousnesses wee have from Christ ; the matter of the one , viz. imputed Righteousnesse ; and the principle , power and ability whereby we are carried out and inabled to the other . Concerning which twofold Righteousnesse we shal lay down briefly these few Theses . Thes. 1. These two Righteousnesses are never separated , as those two former Unrighteousnesses are never separated . Thes. 2. Imputed Righteousness goeth before , then followeth actual ; as is also in the two Unrighteousnesses forenamed . Thes. 3. Imputed Righteousdesse is alike to all ▪ no magis & minus , the strong Believer hath not more , nor the weak Believer less of this : inherent righteousness hath different degrees as actual sin hath . Thes. 4. Imputed Righteousness is simul & semel , made over to the Believer all at once , and once for all ; it admits of no magis & magis in the same person , as of no magis & minus in others Believers . Actual Righteousness is gradual and progressive , and admits both of more and less in divers persons , and of more and more in the same godly persons . Thes. 5. Imputed is a righteousnesse without us , made ready to our hand , inherent is within us : That costs us nothing , is an Almes or act of pure grace ; Inherent asketh us cost of pains , prayers , endeavors . Thes. 6. Imputed only is perfect in this life , inherent only perfect in another life . Thes. 7. Imputed is the righteousnesse of our Surety ; inherent of our persons . Thes. 8. Imputed is Righteousness to be pleaded before God ; inherent makes us righteous before men , and only to be pleaded before men . If I were righteous ( saith Iob ) I would not answer God so , but make my supplication to my Iudg. Thes. 9. The one is the Righteousness of Iustification , the other of Sanctification , which ever agree , confirming not destroying each other . They touch each other with their wings , as the two Cherubims , and with their faces , look upon Christ as their Authour . 3. For the third , Christ is called the Sun of Righteousness , 1 Because hee is the Spring of it ; no light but from the Sun the Fountaine ; no water from River or Spring , but what comes from the Sea ; in which respect it is said , There is none righteous , no not one ; h. e , in himself . None righteous , but one ; viz. Jesus Christ the Righteous . He the branch of Righteousness , upon which all fruits of Righteousness do grow . 2 In Christ , as in the Sun is a plenitude or redundancy of Righteousnesse : So Beza reads that Rom. 5. 18. Per unam Iustificationem beneficium redundavit in omnes homines ad justificationem vitae . By one Righteousnesse the benefit hath redounded to all men , ( all Believers ) to Justification of life : and the Apostle calls it , ver . 17 The abundance of Grace , and of the gift of Righteousness , which reigneth in life by one Iesus Christ. The Oyl of Grace , coming from the head of our High Priest , runs down to the skirts of his Vesture , even to the lowest Member of his body . And as that increasing Spring of Oyle in the widowes house , which held out till there was no more empty Vessels to receive it , then stopt . 3 He is the Sun of Righteousnesse , because his Righteousnesse is perfect and spotless . The Moon hath her Plenilunium , ●ul light , but it is spotted and fading . The Stars are spotless , but their light is finite , though they be far greater then the Moon ; such are all the Angels whose Righteousness ( so far exceeding mans ) is spotless , yet borrowed and finite . Mans best , like the Moon at Full in six Properties : 1. It is the lowest light : 2. The least light : 3. All borrowed light : 4. Spotted . 5. Subject to decay : 6. Without heat ; not able to warm the conscience , and cheer the heart before Gods Tribunal ; but we must say with Austin , Vae etiam laudabili vitae , &c or with Paul , So many as are of the works of the Law , are under the Curse . But only Christ his garments are seamless , and his Righteousnesse spotless . Our best teares are foul water , and need washing , sighs unsavoury breath , Prayers and Sacrifice are dung , our holy things have their iniquity ; our bloud tainted bloud , needing Christs to cleanse it . We need to sorrow for our sorrow , to mourn againe for former mourning , be ashamed of our shame , and loath our selves for our self-loathing , and repent of our repenting ( not in the common sense of some now adayes , who are above all these ) but because all is no better . When thou hast prayed for pardon , pray again for pardon of that Prayer : when thou hast confessed many sins , bewaile thy sin in confessing ; when thou dost believe most , cry out , Oh my evil heart of unbelief ; when thou rejoycest in spirit , bee sad in spirit for such poor rejoycing . When thou art got highest , come down with silence as the Larks after they have been out of sight , singing their Layes nearer heaven , or with this in thy mouth , All have sinned , and come short of the glory of God. Mans best is vanity . If all the Righteousnesse , Graces , Dutyes , Services , Sufferings of all the Godly from the beginning of the world were in one man , yea if all the holiness of the Angels , were imputed to one man ( fallen and defiled with sin ) yet it would prove a Garment too narrow to wrap him in , he would need the help of Christ still to make it up . In the day of Expiation ( the solemnest Gospel day Israel had in all the year ) four things were done : 1. the Trumpet sounded . 2 Every soul was afflicted , and upon hard duty of Humiliation . 3 Then were Sacrifices offered . 4. But the chief which made it a day of Attonement , was that the High Priest went into the Holy of Holies , and sprinkled the bloud of the Sacrifices upon the Mercy Seat , and this he did seven times . The Holy Ghost hereby shadowed out to them , what was to be done by us in order to an Attonement . 1. The Trumpet soundeth ; .i. the Gospel is to be proclaimed . 2. When the Gospel is proclaimed , every Israelite is to afflict his soul for sin , that he may partake of the benefit of the Gospel . He must be in bitterness as for an only son dead yea , killed , ( the only Son of God by our sins killed and slain , ) and as the mourning of Hadadrimmon in the Valley of Megiddo , ( where Josias was slaine ) bitterly bewailing that our sins have slaine the best King , the Only Anointed of the Lord , the very breath of our nostrils . 3. Then are Sacrifices to be offered , divers Sacrifices ; .i. All thy sins for a whole Burnt Offering , thy Praises for a Peace Offering , thy Heart for a Heave-Offering , thy whole man a Living Sacrifice , holy and acceptable , which is our reasonable Service . 4 But chiefly we must look to our High Priests entrance into the Holy of Holies , and that which is done within the Vayl ( out of our sight ) the bloud of Sprinkling , so often sprinkled on the Mercy Seat , that is to say , again and again applied to us : to this we are especially to look : So that if I had repented better , mourned more , had a thousand more Duties , and a thousaud times more Righteousness , I would cast away all as dung , that I might be found in Christ. We read Zach. 3. 1. When Ioshuah the High Priest stood before the Angel of the Lord , Satan stood at his right hand to resist him ; although he was in his Priestly Vestments . The most holy Person , even in the most holy Service , when in the best dress of Legal and personal Righteousnesse , is clothed with filthy Garments ; he needs a Christ to deliver him from Satan , and change of Garments to cover his nakedness . As all unrighteousnesse cannot sink a soul that is in Christ , so all Righteousness of the world cannot save a soul without Christ. 1. This informs us how true and just that of the Apostle is , That Christ was in all things to have the Preheminence . He is not a light , but the Light , the true light ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of Lights , not a Star , but the Sun ; of Suns , not the lower , but the higher ; the Sun , not of Light , but of Righteousness . He is Bread , not common bread , but the true Bread , John 6. 32. The Bread of Li●e , ver 35. Bread from Heaven , ver . 50. Living Bread , ver . 51. The Bread of God , ver . 33. He the Shepherd , but the good Shepherd : He the Vine , but the true Vine ; the Pearle , but the only Pearle of great price : He a Lamb , but without spot . He is the chief of the wayes of God. 2 This shewes us where Righteousnesse is to be had , and where onely . There is but one Sun of Righteousnesse for the Church , as one Sun for the world ; we may seek Righteousness and lose by seeking , Rom 9. 31. We may attempt to build a Babel to reach heaven with our own Duties , and God pulls it down . In te stas , & non stas , said St. Austin . But go forth ( as David said ) in the strength of the Lord ; and make mention of his Righteousness , and his only . The weak Ivy climbing up , and clasping about the Oak , lives and continues green all Winter , stands while the Oak stands , though it hath no stem or stalk of his own to bear it . But we are like to little children which learn to go , who having nothing to hold on , hold on their own clothes , which throws them down . Rely alone on Christ for Righteousnesse . A house whose foundation stands partly on a rock , and partly on the sands , stands no firmer then if all stood on the sand , that part puls down the whole . Thou must lose thy own Righteousnesse , that thou maist gain Christ. 3. This shewes us what a difference there is between Adam and Christ. Adam a Sea of Unrighteousness , Christ a Sea of Righteousness . Adam a falling Star , a blazing Meteor , who fell with Lucifer that bright Morning Star , and suffered a total Eclipse ; Christ a Sun , a fixed Sun of Righteousness . The two great Luminaries , the Sun and Moon , are only discernably Eclipsed ; so these two great Creatures , Angels and Men. The greater Luminary , suffered a final ( not total ) eclipse ; all the Angelical Nature fel not . The less , a total ( not a final . ) The greater , contrary to what is in the course of Nature , suffered the greater Eclipse . But Adams was a sad Eclipse ; He lost all his Righteousness and Light for the time , as did the Angels : He conveyes to us nothing but sin and wrath . We may sadly say , that of the first Adam , which was said of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ) he emptied himself and us , and became of no reputation . He was as that wormwood Star , that imbittered all . A very pit or lake of mire to defile us , but Christ a fountain of Righteousnesse opened to cleanse us , and he takes away all unrighteousnesse . 4 How should this consideration , that Christ is the Sun of Righteousnesse , endear him to us , and heighten our esteem of him ! Who can give unto God the praises due for the benefit of the aire we breath in , and of the Sun whose light we walk in ? But for this Sun of Righteousness , by whom wee are both Justified and Sanctified , enlightned and enlivened , what praises can be given unto God sufficient for such a Mercy ? It was Righteousnesse we wanted more then light . The Sun had not lost his light , nor Adam his sight by the fall , but all that Righteousnesse wherewith he was adorned : we needed not a new Sun in the Heaven to lighten the body , but a new Sun of Righteousnesse to enliven the soul. Clothed with this Sun , the Church may present her self before God , and is without spot or wrinkle or any such defect . One Garment made for the High Priests fitted A●ron , and all his successors , they had no other . One garment of Righteousness fitteth Christ our High Priest , and all his Members . 5. Yet here is a Caution to bee entred . Christ is to all a Sun , not to all the Sun of Righteousnesse ; the light of the world ; but the Righteousness of Saints , whose properties we shal here set down . 1. That of the Text , only such as fear his Name , have these promises made to them . 1. That he shall be a Sun of Righteousnesse to them . 2. Rise and shine upon them . 3. Embrace and cover them with his wings . 4. And therewith heale them . 5. That they shall grow as the thriving , fatted , wel attended Calves in the stal . But all these shall be made good to none but such as truely fear him . 2. To such as do believe Christ is a Sunne of Righteousnesse , a stone elect and precious ; to such as believe not , he is onely a stone of stumbling , and rock of offence . 1 Pet. 2. 7 , 8. The righteousness of God which is by faith of Jesus Christ to all , and upon all that believe , for there is no difference : not between believer and unbeliever , ( as if asserting Universal redemption ) but between a weak believer and strong believer , as asserting an equal Justification of all true believers . Christ is the end of the Law for righteousness to every one that believeth . None but such as have the eye of faith , have benefit by this Sun , as only those who looked up to the Serpent received cure . 3. To whom he is made of God , wisdome and Sanctification ; to them he is also righteousness and redemption . He is made to us of God , Wisdome , Righteousness , Sanctification and Redemption . We must not pick and chuse , take two , and leave two . As Christs , so the Christians garment is made up of four quarters ; but they must not be divided . Many would be content Christ should be Righteousness to them , who desire not he should be Wisdom ; All desire he should be Redemption , few care for his being made Sanctification to them . But Christ will be all or none . As there is a golden chaine of Decrees , Rom. 8. 30. Whom God hath predestinated , he hath called , whom called justified , whom justified glorified ; so that he that looketh to have benefit by the one , must bee sure to hold fast all the other . So there are four other golden chaines laid downe in Scripture . 1. That golden chaine of Graces , 2 Pet. 1. 5 Add to your Faith Vertue , to Vertue Knowledge , to Knowledge Temperance , to Temperance Patience , to Patience Godliness , to Godlinesse brotherly Kindnesse , to it Charity . 2. Of Beatitudes . Mat. 5. 3 , 4. &c. Blessed are the poor in spirit . Blessed they that mourn , Blessed are the meek , &c. 3. Of Duties ; laid downe , 1 Thess. 5. 16 , 17 , 18. Rejoyce evermore , pray without ●easing , &c. 4. So of Priviledges . 1 Cor. 1. 30. Christ is made to us of God , wisdom , &c. Now in all these golden chains , hold one , hold all ; break o● lose one , lose all . 4. Christ is the Sun of Righteousnesse only to those who disclaim all other Righteousness and stick to his . I count all but loss and dung that I may win Christ , and be found in him , not having mine own Righteousness which is of the Law ; but that which is of the faith of the Son of God , the Righteousness of God by faith . We must make loss of our Righteousness , ( durus sermo ) or it will lose us ; and make dung of our Righteousness ( foetidus sermo ) defiling the Tophet of our Sacrifices , or it will defile us . Dung might do well in the field , not in the streets ; in the streets better then in the house ; in the house better then in the Church , and on the Altar . It makes a bad perfume , an ill sacrifice , therefore God commanded the dung and skin of the beast sacrificed should be carryed out of the Sanctuary , and burnt in the field . Our Righteousness and Goodness may extend to men , not to God ; may benefit the Commonwealth , but not fit for a Sacrifice : It is all but skin and dung , which we must carry and burne without the Camp. In this sense that may pass for Orthodox . Bona opera sunt perniciosa ad salutem . If I should wash my selfe with snow water ( said Job ) and make my hands never so clean , yet thou shalt plunge me in the ditch , and mine owne cloathes shall make me be abhorred . Mordecai might not come into the Kings Court in sackcloth , nor we into Gods in our owne Humiliations ; nor the fairest virgins come into the same Kings presence , till besides their own native beauty they had been purified according to the Kings appointment . The Priests were to put off their own , and put on the holy Garments , whensoever they came into Gods presence . Kings suffer no Money to go in their Dominions , but what hath their own Stamp . God will be paid in no Coyn but Christs . He that ran to the City of Refuge , was to leave all houses and Castles of Strength , and only abide in his Sanctuary , if taken out of it , he might dy . Over the Ark was the Mercy Seat , over the Mercy Seat a covering . Law and Works need Mercy , Mercy needs a covering ; that Gods Mercies which are over all his owne works , may cover even our best works . 5 If Christ be the Sun of Righteousnesse let us ( as followers of him ) bee Stars of Righteousness . Righteousnesse makes one man more excellent then his neighbor . It is the glory of God , called oft the Righteous God ; of Christ , he called Jesus Christ the Righteous ; of the Holy Ghost , whose fruit is in all Goodness , Righteousness , and Truth ; It is the paving of Gods Church ; The Kingdome of God is Righteousness and Peace . The members of the Church Militant must be all Righteous , Isaiah 60. 21. And all in the Church Triumphant are called the Righteous Mat. 25. 37. Righteousness is Gods clothing ; our Ornament , the Priests Vesture , Psal. 132. 9. the Brides attire , Rev. 19 ▪ 8. The Christians Armor on the right hand , and on the left , 2 Cor. 6. 7. But we must distinguish here ; there is a twofold Righteousness , 1. Dangerous . 2. Safe . 1. There are four kinds of Righteousness which are dangerous . 1. The seeming Righteousnesse , which is not real , but counterfeit . Simulata Sanctitas ▪ duplex iniquitas . Sincerity commends Sanctity , and Truth Righteousness ; the one is the warp , the other the woof of the Christians garment ; if the plague of Hypocrisie had taken the warp or the woof , the whole garment or web was to bee burnt . 2 Semi-Righteousness , which is partial , not universal . In this sense true Righteousness must not be single , but double ; to God and man. Moses came with the two Tables in his two hands . Our Armor of Righteousness must be an the right hand ( to God ) and left ( to man. ) The Pharisees were double hearted and double tongued , and but one handed Professors , paid Tyth Mint , Rue and Cummin , their petty Tythes , but kept back the greater Tythes ; the sheaf of Mercy , Truth , Righteousness . 3 ▪ The desaying Righteousness , which was as a morning cloud , or the morning dew , growing lesse and lesse till the cloud is vanished , and the dew dryed up , not as the morning light which shines more and more to a perfect day . This hath many a terrible Threat denounced against it , more then any unrighteousness . See Ezek. 3. 20. and 18. 24 , 26 , 27. 4. Thy Self-conceited-Righteousness , or any Righteousness of thy owne confided in . Our Saviour in the Parable of the Pharisee and Publican , doth cut down all this Righteousness : He spake the Parable to such as trusted in themselves , that they were Righteous . They were their owne Creed , and their owne Saviours . The like Ezek. 33. 13. When I say to the Righteous , he shall surely live ; if he trust in his own Righteousnesse , — all his Righteousness shall not be remembred . Better no Righteousnesse at all , then so much as to trust in . Be not righteous overmuch . Wee pity the ignorance of such as make the Creed a Prayer ; they are as much to blame who make the Decalogue a Creed . Our best Righteousness makes but a bad Saviour . It may be an evidence of Sanctification , not an Advocate for Justification , not the Surety for our Satisfaction , but our Security for our Sanctification . When the Moon , full of her owne light , goes from the Sun , she loseth all ; and when in her wain she approacheth the Sun and keepeth following him , she reneweth and increaseth her light againe to a fulness . 2. There is a good Righteousness , whereof there be four kinds or degrees . 1. The Philosophical : 2. Pharisaical . 3. Evangelical . 4 Divine , or Righteousness of God. Two of these are External , two Internal , all of them together make perfectly righteous before God and men . 1 The first and lowest Righteousness , is that we call Civil , Moral , or Philosophical . The Righteousness of Nations , taught in their Schools , and practised in their Polities . This alone is enough to make one to become bonus Civis , but is the lowest ingredient , which joyned with the other three , makes also the bonus Christianus . This is not to be spoken against ; the world is not so full of it . The Prophet complaineth that God had a Controversie with his people for want of moral honesty . There is neither Mercy , nor Truth , nor knowledg of God in the Land , but swearing , ●ying ▪ killing , stealing , and committing Adultery and bloud touching bloud . Say not this is Heathenish Divinity ; it is Christian too ; but is their highest point in Divinity and our lowest ; where theirs ends , ours is to begin . It is not to be neglected then , but outstripped , neither to be rested in nor laid aside . The Heathen shall sooner be saved with this , then the Christian without it . 2. of Duties , Matth. 5 20. That Philosophical , this Pharisaical ; that good , this better ; that the effect of the Law unwritten , unless on the stony Table of Mans heart , this of the Law written in Tables of stone . This we call legal Righteousness , or Righteousness of Works , which is not to be spoken against neither , but countenanced . Religion teacheth not to lay aside Holy Duties , but perform them better ; not to fail in one ▪ but abound in all ; not to call any Duty or Commandment little . This was the Righteousness of Zachary and Elizabeth , who walked in all the Ordinances of God blamelesse . Of this the Apostle speaketh , He that doth Righteousness is righteous . 3. The third Righteousness is of Graces : This an inward Righteousnesse , better then both the former , and that which commends them . This the Evangelical Righteousness , made up of Evangelical Graces , Faith , Love , Repentance , Obedience , good Conscience , &c. This the Righteousness of the Gospel , or Law of Faith. This exceeds the Righteousness of Philosophers , and of Scribes and Pharisees . They had the outward works of the Law , without an inward work of Grace : But this Righteousness Grace advanceth and urgeth , The grace of God which bringeth Salvation , teacheth us , that denying ungodlinesse and worldly lusts , we should live soberly , righteously , and godly in this present evil world . And Rom. 5. ult . Grace doth raign by righteousness to eternal life . Yield your members servants to Righteousness unto Holiness . 4. The fourth and best of all , is the Righteeusness of faith , or the Righteousness of Christ , which commendeth all the former and exceeds them . This is called the Righteousness of God for three Reasons . 1 Wrought by the Son of God. 2. Accepted by the Father . 3. Applyed by the Spirit of God. The Christians garment is made up of these four ; the three first insufficient without this . We must not as the Souldiers , make four of one , but one of four ; dividing these and take each one of us a part , ( the Heathen Civility , Pharisees duty , the Professors Piety , and the Believers imputed Righteousnesse ) but make up a whole garment of these four quarters , as the Israelites garment was to be , and bound about with one border or fringe of sincerity . Christ and all his followers are cloathed alike ; he in white , sitting on a white horse , Revel . 19. 11. They so , ver . 14 And the Lambs wife hath the same garment also ; all in white , this difference only , that Christ his Garments are white as snow or wool ( native , undied ) the purest white ; ours of linnen , not white naturally , but ( made so ) by washing . These have washed their garments in the bloud of the Lamb , and made them white . CHAP. XX All the godly are such as fear the name of God. BUt to you that fear my name . ] Here we come to the third thing , from the dedescription of Christ to the description of the Christian. 1. When they are at worst , Such as fear his name . 2. When at the best , Such as grow as Calves in the Stall . From the former our Observation is . That it is the constant disposition of every true Christian ( the least of the flock , the meanest in the Kingdom of Heaven ) to fear God , and to fear his name . Mal. 3. 16. There they are described to be such as fear the Lord , and thought on his name . Wicked men may fear man , they God ; wicked fear death , those sin ; they fear Gods wrath , these his name . The highest of the Godly can trust in his name , these can but think on it sometimes ; The highest Saint can glory in the name of God and praise it , In God we boast all the day , and praise thy name for ever . All that these poor Saints can do , is to fear , ( hardly say they trust in , never yet could say , they glory in ) the name of God. Death is to the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all terribles most terrible . The Lord is to the Spiritual man , timendorum maximè timendus , stiled He that is to be feared . And the name of God is to the gracious heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of all dreadfulls the most dreadfull : That glorious and fearful name , the Lord thy God. The Godly are alway men of fear , subject to three sorts of fear . 1. To a natural fear . This a good ( at least a lawful ) fear . Thus Jacob professed he feared Esau ; and Jehoshaphat had much of this fear upon him , when he understood of the many enemies that combined against him ; this comes from the apprehension of apparent danger , when danger is great , and our help little . Thus may all the godly safely fear death , pain , poverty , shame , prisonment , and fly sin the cause , and all other evil occasions of them ; the Wise feareth and departeth from evil . Grace destroyes not nature , but reformes the evil of it . 2 There is an evil fear ( inordinate and immoderate fear ) which sometimes a Godly man is incident to , and overtaken with ; for which they are to be chidden and reproved ; Why are ye fearful , O ye of little faith ? Too much fear , and too little faith alway go together , when danger is great but the doubts greater . Help is little , and their hopes lesse ▪ Against this the Godly are often encouraged , cautioned , charged to beware of it . This is to bee resisted , at least restrained : to bee moderated , if it cannot bee mortified . 3 Religious fear : Noahs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By faith , Noah warned of God , was moved with fear : This is a Religious fear , and for its excellency is put for the whole of Religion and Devotion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men fearing God , ( translated ) Devout men . Therefore whereas we are often charged against the two former , that we have not too much of them , we are as oft charged to get more of this , which we can never have too much of , 1 Sam. 12. 24. Exod. 20. 24. Matth. 10. 28. Fear not ; but fear , again I say , fear him . Get a double measure of this holy fear to fortifie the heart against these two former fears . This Religious fear hath a twofold object 1. Evil , and is a fear of abhorrence . 2. Good , and is a fear of reverence . 1 Evil is to be feared with fear of Horror . 1 Evil of punishment . 1 Temporary judgments . I am afraid of thy Iudgment , my flesh trembleth for fear of thee . Destruction from God was a terror to me ( said Job ) and so a curb from sin . The love of God is the only constraint to good ; and the fear of God to the Godly the onely restraint from evil . 2 Spiritual Judgments . I was afraid ( said Moses ) of the anger and hot displeasure of God. 3. Most of all , Eternal Judgments . - Knowing the terror of the Lord. How fearful is it , to fall into the hands of the living Lord ? Our God is a consuming fire , 2 Evil of sin , yet more then all the former . This is the mother of all these three fatal Sisters . There were no cause to fear Temporal , Spiritual , or Eternal evil , if not for this evil of sin . Sin hath filled earth with bryars and thornes , the body with Diseases , the mind with grief , head with cares , soul with Terrors , labors with toyl ; yea , sin hath put that brimstone into hell , and kindled that fire there , yea , hath carryed fire into Heaven , and put wrath into God. This is to be feared with a fear of abhorrence and abomination ; a wicked man may forbear sin , the godly fears , flyes , hates ●in , He feares an oath . Iob feared God , and eschued evil . He feared God much , but sin more ; God with fear of Reverence , sin with fear of defiance , both with a Religious fear . This one fear well feared , expels all other fears . The heart full of this holy fear of sin , hath no room to entertain any base tormenting fears , 2 Reverential fear is the fear of God , and is twofold . 1. Of lower Saints , proceeding from more weakness , and arguing less perfection , which fear hath pain . doubt , perplexity , torment , and is that we call the spirit of bondage , that shuts out confidence and rejoycing . And ariseth from these five causes : 1 From the apprehension of Gods infinite holiness , purity , and therefore jealousie and indignation against sin and sinners . 2. From the apprehension of the Lawes strictness , rigor , and severity . 3. The dreadful threats of Gods wrath against sinners . 4. Then the consideration of their own deep guilt , great frailties , manifold imperfections : lastly , which adds to all the rest , the apprehension of God a● a distance to them , and not yet in 1 Covenant relation . 2 Of the higher Saints , arguing lesse weaknesse , and more Perfection : therefore when this entereth , the other endeth , God hath not given us the spirit of fear , but of power , love , and of a sound mind . This fear argues perfection and the best constitution . Job a perfect man fearing God. This spirit of fear was upon our Saviour . This ariseth from the apprehension of God in relation , and in Covenant with us , as our God. These fear God 1. As a servant his Master , whom he serveth ; as a son his father whom he honoureth ; as the Wife her Husband whom she loveth . This is a most gracious fear , timor amoris , the fear of Love. 2 They are said to fear his Word , and to tremble at it , Isai. 66. 2. Where Gods Word comes , there comes power , and causeth fear , one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool . This is timor obedentiae , fear of obedience . 3. They fear his name . They count Gods name the most holy , reverend , and fearful of all things in the world . That thou maist fear that glorious and fearful name , the Lord thy God. Of this the Godly are very tender , Jo● feared God , and therefore feared lest hi● sons might pollute Gods name in their hearts . Others would not that their owne nam● should suffer , these that Gods. This is timor honoris , the fear of honor . The first Reason of this Point , why it i● the constant disposition of all the Godly , even the least of them , to fear the name of God , is , Because this fear is the initial grace , the first grace that appears & taketh heavens Alarum . The fear of the Lord is the beginning of wisdome . Before knowledg of God , faith in God , acquaintance with God , dependance upon God , delight in him , comes fear . The Spirit in his first approach injects fear as the first seed of Grace . The Spirits businesse is first to be a spirit of B●ndage , afterwards of Adoption : First , to convince of sin , afterwards to discover Righteousnesse and Judgement . But fear is the holy porch at which all Grace enters . In the first conversion of a stout and secure sinner , Gods Spirit falls to undermining his hopes by strong convictions of his sin and misery ; then is Fear awakened : Fear taketh the Alarum and calls up Conscience , Conscience awakens Repentance , Repentance Faith , Faith calls up Prayer , Prayer looks after the Promise , Promise runs to Christ and awakens him , as did the Disciples in their storm , Lord , save us , we perish : But Fear begins . A little more fully to describe this , conceive it thus . Conviction calls upon a sinner , Look well about thy self , What meanest thou , Oh sleeper ? Wilt thou dye in a sleep ! Up Fear , see the danger , hide thy self , seek to escape for thy life , now deliver thy selfe as the Roe : Fear saith , I exceedingly quake and tremble , God is angry , I am in great danger , alone I cannot secure my self : Now help Fear all you other Graces ; up Conscience . Conscience saith , I am troubled and would relieve Fear , but thou must help me Repentance ; bestir thee Repentance , break off sin without delay . Repentance saith , I would ●ase Conscience , and secure Fear ; help Faith at a dead lift , or I can do no good . Faith saith , I would help Repentance , but thou must help me Prayer , ( as Israel in their fear came to Samuel , intreating him not to cease to cry to God for them ; so ) Faith saith , Prayer cry aloud , be not silent , take no repulse , pray not coldly , but plead , intreat , beg for thy life . Prayer saith , How should I help , if the Lord help not out of the floor or ●ine presse of the Promises ? Now for a Pro●ise to deliver Fear , ease Conscience , secure Repentance , satisfie Faith , and keep up Prayer ! Come some precious Promise ; how do ● long for a Promise ! Promise saith to Christ●s ●s the Gibeonite to Joshuah , Lord , slack ●ot thy hand : Lord , remember thy Covenant and Word , wherein thou hast caused thy ser●ant to put his trust . Or as David in ano●her case to Jonathan , his bosome friend , Thou hast brought thy servant into a Covenant of the Lord with thee ; deal thou kindly therefore with thy servant , deliver me not up to thy Fathers displeasure ; but mediate for me , hide nothing from me , let me know whether thy Father be angry or pleased . Here is nothing but fear all this while . But then Christ answereth the poor soul in the words of Jonathan , Fear not , far be it from thee : If I knew that evil was determined against thee , I would tell thee . Go in Peace . He that seeketh thy life , seeketh mine , abide with me , and thou shalt be in safety , as David said to Abiathar . Then is all quiet , and Conscience secure : But you see Fear stands Sentinel and procures this safety . The Spirit of God is the Spring , but holy Fear is the great wheel , or else the weight that sets all a going . No cares , no prayers , said Melancton ; no fears , no hopes . The second Reason . As it is the initial first Grace , so it is the last , yea , the lasting and standing Grace . When we can speak but little of Faith , Hope , Love , and nothing at all of Assurance ; Yet saith the soul , I cannot deny this : I fear God , said Jonah , though he fled from him : or as the poor Egyptians in that sore famine , fell down before Joseph , We cannot hide this from thee , we are ready to perish , our store is gone , money spent , shall we dye at thy foot for want of bread ? Take our Lands , make us Servants , but let us live . This fear is the lasting Grace ; therefore as it is called , The beginning of wisdom , Prov. 1. 7. so the fear of the Lord , ( said Job ) that is wisdom it self . And Eccles. 12. 13. it is called the sum and final conclusi●n of the whole matter . So that when God ●romiseth , his people shall not depart from ●im , he puts his fear into their hearts . Two ●hings make us safe , engaging God and the ●oul reciprocally . His Love to us , that he ●ill not depart from us to do us good ; and our ●●ar of him , that wee shall not depart from ●im . 3. This is the lowest and the abiding Grace , ●hen Grace is at the lowest ebb . As Cha●ity in Heaven , so Fear on earth never fail 〈…〉 , but when Prophesies fail , and tongues 〈…〉 ase , and faith languisheth , fear remaineth . ●s when the body is in a swoun , there is no 〈…〉 ynt stirs , the eye is shut or set , breathing ●ot discerned , pulse not felt , yet there is 〈…〉 e , because there is yet some warmth , all 〈…〉 not cold and stiffe . So when the soul is 〈…〉 he saddest desertion , or under Tempta 〈…〉 on , when there is no motion heavenward 〈…〉 ll to be discerned , no affection , no de 〈…〉 es , no breathing as formerly in Prayer , no 〈…〉 oving of the eye after a Promise , or Christ 〈…〉 it : Meat is refused , Ordinances are un 〈…〉 oury , yet well fare this precious grace of 〈…〉 ar , the minimum quod sic , the primum 〈…〉 ns & ultimum moriens of the new Crea●e ▪ all is not dead , the case is not desperate ; 〈…〉 keeps the soul warm , from being stark cold and stiffe in sin . I cannot say , but yet I fear God , I fear sin , and I fear H●●● ▪ This is the description of a Christian in the lowest ebb . Who is among you that feareth the Lord , and obeyeth the voice of his Servant , that walketh in darkness and hath no light ? let him trust in the name of the Lord , and stay upon his God. 4. This is the constant frame of the new heart , and the stamp of Gods workmanship in the new Creature , I will put my fear into their hearts that they shall not depart from me . There grace begins , there it continues , there it increaseth , there it never departs nor ends . This fear is to the soul , as the pulse to the body , Primum movens , ultimum moriens ; moves with the first , and to the last . The least Infant , strongest young man , feeblest old man , all have their pulse continually beating . One hath no sight , another no hearing , another is lame , another sleepeth , and all the Senses fast bound , but no living man but hath his pulse ever moving . The godly soul sometimes mourneth , sometimes rejoyceth , sometimes believeth , sometimes doubteth , sometimes prayeth , sometimes cannot pray , but alwaie● feareth ; and blessed he that feareth alwayes ▪ Prov. 28. 14. We may say the same of this Grace o● Fear which the Philosopher of the Sense o● Feeling . 1. It is ortu primus , the fir●● thing that appears . 2. Duratione ultimu 〈…〉 It continues longest , begins with the beginning , and endeth not til the end of life . 3. Usu maximus ; sight , hearing , smelling , tasting , not so necessary to life ; without them there may be life , but feeling gone , life is gone ; so without many other gifts , parts , abilities , and the exercise of other graces , ( at present ) such may live , never without this fear . 4. Hominis optimus , Man the best Creature , hath the quickest touch , ( other Creatures exceed man in the four other Senses ) and the best Christian the most fear . 5. Yet as he saith of Tactus , it is usu summus , nobilitate ultimus , it is the sense of the least Nobility . We prefer an eye , ear before it ; so this principal Grace of Fear is little esteemed ; it careth for us most , we care for it least , and we set it far behind Hope , Joy , Confidence , when it may be better then them all . 1. This informes us , that all Christians are not of a stature , nor are all Graces to be alwayes found in every Believer . Some are Cedars in Lebanon , some as the Hyssop by the wall , or as bruised reeds : Some as fatted Calves in the stall , well fed , well liking , fat and fair and full of life and lightsomeness . Some as chickens not fully hatched , or as weak tender chickens , that droop and hang the wing , that need the warmth of the wing to cherish them . Some godly souls are all their their life time subject to bondage , and kept low with fears , can never get over the fear of death ; yet the Apostle saith , Christ hath delivered these . Som 〈…〉 are shut up long in the Prison of unbelief , y 〈…〉 God shuts them in , and will let them out , a 〈…〉 doth shut them up in Mercy . God sh 〈…〉 them all up in unbelief , that he may have mercy on all . Unbelief is Gods Prison , Presumtion Satans Palace ; better to be bound i● Gods prison , then to dwel in Satans pa●lace . Gods people are called his Prisoners Prisoners of hope , his flock a Poor flock , flock of slaughter ( in their own apprehension appointed as sheep for slaughter ) yet Go● promiseth to feed them . Those who fe 〈…〉 God most , may have most fear of Hell ; a●● though they fear and fly sin , they fear the● shall never fly damnation . They have sometimes failing of eye , and faintings of hear● rottenness in their bones , yet is God th● God of their Salvation . When the wicke● who make a mock at sin , and sing Peace , Pea 〈…〉 to themselves in life , shall at death cry out Despair , despair . The trembling Believe who cryes Fear , fear in his life , shall sin 〈…〉 Hope , hope in his death . There is alw 〈…〉 least fear of their damnation , who fea● damnation most , and sin more , the cause o● it . A thousand times better fear withou● danger , then security without safety . 2 This secures the state of such poo● Believers , who have only this grace of fe 〈…〉 in them , without the perception of any other at present . I may say to all those , 〈…〉 after another , as Absolom to every Israelite that came neer him , yet without falsehood and flattery , See thy matter is good . To thee this Promise belongs , believe , urge , pray , wait for it , it wil not ly : the vision of it is for an appointed time ; if it tarry , do thou also tarry . The Sun shall rise upon thee one day , and thou shalt see the desire of thy heart . Yea the day-break is past already where this holy fear is wrought ; it is the gray and dark morning foregoing a fair day . The Lord delighteth ( that is , is more then ordinary pleased ) in such as fear him , saith the Psalmist . And next to the holy Angel in Heaven , the humble Saint on earth is the fittest Mansion for the High and Lofty one , who will dwel with him that is of a contrite heart , and trembleth at his word . Object . But I have so many fears . Answ. The more is thy security . Vis in timore securus esse , securit atem time . Fear nothing but security , and thou hast best security against fear . 2 Thy fears are Religious fears , thou fearest evil with fear of abhorrence , God with fear of Reverence , dreadst his displeasure , art tender of his dishonour , obeyest his Word , ●uest for his favour : fear not , only thus fear still and thou art safe . 3 Christ his method is to kill and make alive , wound and heal ; as Joseph , he speaks roughly at the first ; he cut down Saul at one blow to make him a chosen Vessel ; hee darts hell into the conscience . He comes with fire and soap into his Temple , and who may abide the day of his coming ? His eyes are as a flame of fire , in his hand a fan , in his mouth a two edged sword . There are two notable dayes of the Lords coming , the two saddest dayes of all others . 1. To the godly here , who in the first appearing of Christ in their Conversion are in bitternesse , when they see him whom they have pierced , and they mourne because of him , as with the mourning for an only Son ; a sad , unforced , unfained , renewed , long lasting , and heart breaking mourning . 2. The other day is more sad , when Christ shall come in the clouds , then shall all Tribes wail because of him . The wicked that never mourned here penitentially , shall mourn despairingly . But where the first mourning is past , the first woe is past , and the last mourning is prevented . The way to Heaven lyes by Hells Suburbs ; and to Salvation by Shen●h and Bozez , nothing but steep and sharp Rocks on the one side and the other . The whirlewind , earthquake , fire , then the still voice to Elias . The horror of great darknesse , the smoaking furnace , the Lamp of fire , then the Covenant to Abraham . The Fullers soap , Refiners fire , the burning Oven , then the Sun of Righteousnesse . The Lord hath no readier way then to expel fear by fear , hellish by heavenly ; therefore he takes so much paines with his people by Mount Sinai terors , to drive this nayle of holy fear deep into their hearts , The Lord is come to prove you that his fear may be in you ; fear not . Therefore is the true fear of God oft prescribed as the onely remedy against all hurtful feares . Fear not , but fear , 1 Sam 12. 20. 24. Exod , 20. 20. Isai. 8. 12 , 13. Mat. 10. 28. Notes of this holy fear are , 1. It must be a fear of Devotion , Act. 2. 5. This makes truly devout , puts upon the exercise of all duties of Holinesse . Cornelius his fear , A devout man , one that feared God with all his house , gave much Almes , and prayed alway . 2 Of diligence : Work out your salvation with fear and trembling : Not fear of negligence , as the evil servant feared ▪ and hid the Talent . Lots fear , who feared and fled to the Mountains that he might escape . Moses fear , who was afraid , fell downe , fasted , prayed , besought God , would not be put off with any denyal . 3 Of dependance on God in the use of Meanes : Noahs fear . He by faith was moved to fear , and thereupon prepared his Ark. True faith increaseth ( lesseneth not ) religious fear ; fear confirmes , not infirmes faith . Such as fear God , and hope in his mercy are joyned . 4. Of obedience . That fear the Lord , and obey the voice of his servant . This is the feare of the servant ( not a servile fear . ) The good servant must obey his Master with fear and trembling . 5 Or Love ; the fi●●al fear : who feare the Lord and his goodnesse , Hose● 3. 5. 6. A sin-resisting fear , Jobs fear , Ioh 1 , 1. 7 A heart-sanctifying fear , Isa. 8. 12. 3 This informs us , that God is pleased to take notice of every grace , even the least and lowest , and every gracious inclination in any of his Servants . To fear his Name is no great matter , yet these have a promise . To think on his Name lesse , yet set down in a Book of remembrance . God se●s down how many good thoughts a poore soul hath had . As Evil thoughts in wicked men are taken notice of ; they are the first fruits of the evil heart . Mat. 15. 19. So good thought●●●e they which ly uppermost , and best discover a good heart . A desire is a small matter ( especially of the poor man ) yet God regards the desire of the poor : And calls a good desire the greatest kindnesse ; The desire of a man is his kindnesse . A Tear makes no great noise , yet hath a voice , God hath heard the voice of my weeping . It is no pleasant water , yet God bottles it up . A groan is a poor thing , yet is the best part of a Prayer sometimes , Rom. 8 26. A sigh is less , yet Psalm 12. 5. God is awakened and raised up by it . A look is less then all these , yet this regarded , Jonah 2. 4 Breathing yet less , yet Lam. 3. 56 ▪ the Church could speak of no more . Panting is less then breathing , when one is spent fo● lack of breath , yet this is all the godly can sometimes boast of , Psal. 42. 1. The description of a godly man is oft-times made from his least quod sic . Blessed the poor , the meek , they that mourn , and they who hunger and thirst . Never did Hannah pray better , then when she could get out never a word , but cryed , Hard , hard heart . Nor did the Publican , then when he smote his brest and cryed , Lord be merciful to me a sinner . Nor Mary Magdalen , then when she came behind Christ , sate down , wept , but kept silence . How sweet is Musick upon the waters ! How fruitful are the lowest Vallies ! Mourning hearts are most musical , lowest most fruitful . The good Shepherd ever takes most care of his weak Lambs and feeble Sheep . The father makes most of the least , and the mother looks most after the sick child . How comfortable is that of our Saviour , It is not the will of your heavenly Father that one of these little ones should perish ! And that heaven is not to be entered but by such as are like the little child . Therefore this discovers the sad mistake of such as cry out , I have no Grace , because no Perfection ; no Faith , because not Assurance ; no Prayers , because such weak expressions , many failings , wandrings , doubtings . It is as if the foot should say , I am not the head , therefore not of the body . The Sanctuary had his little pins , as well as longer boards : The Temple , smal Snuffers of the same gold with the golden Altar , many smal Lavers for one vast Sea. The great house hath vessels of wood and stone , fitter for their use then the finest Chrystall and richest gold . But because this is so frequent an Objection , I shall crave leave ( if it be a Digression ) to speak a little more particularly to it ; and first see what may be said by such . 2. What to such . Obj. 1. I have no Grace sure , or as good as none , nothing , nothing ; unlesse I had more , why should I be thankful for this ? Answ. 1. The best have always had lowest thoughts of themselves . The chosen vessel calls himself Peccatorum maximum , Apostolorum minimum , the last and the least of the Apostles , the first and greatest of sinners ; yea , less then the least of Saints . He wants a terme diminutive enough , therefore by a kind of Grammatical impropriety or catachresis , he formeth a Comparative of a Superlative . In another place he makes himselfe less then the least of men , yea of children ; if an Apostle , yet the least ; if a Saint , yet less then the least ; if a child of God , yet the least and unlikeliest to live , an abortive child , one born out of due time , yet not before the time : But the fear here is of being born and regenerate after their time ; repenting when it is too late ; yea , he makes himself less then the least of things ; I am nothing . How low and small a flower the Violet is , yet how sweet ! The groaning horse we say , seldom deceives his Master , but will hold out till he come home . The groaning and complaining Christian seldome deceives his Master ; or his Profession , but holds out to the end . 2. The godly man is not alway the most equal judge in his own case . The eye se●● every thing but it self . And Conscience spies every more in the eye of any Duty , any defect in Grace , taketh notice of least sins , but seeth not the Pearle that is in his owne eye , I mean that precious tenderness , tremulousness and sincerity . It hath sight enough to see all sins , Duties , Truths , wants ; but his eyes are holden as Moses from seeing his own beauty . If the wicked might be their own Judges , they would ever justifie themselves , being so full of self love : If the Godly ; they would often condemn themselves , being as full of felf-suspicion . So neither are fit for this work . 3 Possible it is for a godly man to have true Grace , and he not know of it , as I said of Moses , his face shone but he wist it not , though others saw it . Sometimes others can see more into thee then thou canst into thy self . The Physician sees good Symptoms in his Patient , who concludes his own case desperate . As the wicked man may have more sins then he is aware of , and like Urias , carry sealed Letters of his owne condemnation , when he is not aware what is in them . Go dancing with Agag to the block , and go to their last home , as Jepthab did to his own house , full of joy and triumph . But their joy is turned into bitter mourning when they come to the very threshold , their sin , which as his daughter he least suspected , comes out to meet him . The wicked sometimes loyter when their damnation lingers not . Sisera loytered and stayed , when Barak pursued ; and their soul and judgment sleepeth , when their judgment and damnation sleepeth not . Sisera slept secure when Jael was preparing the hammer and the naile . The hungry dreameth , and behold he eateth ; he awaketh , and behold he fainteth . So on the other side , the godly dreameth with the Butler , of destruction , and the interpretation is deliverance . Iosephs brethren misconstrue all his intentions , and conclude themselvs betrayed and undone , when his purpose and thoughts were of peace and greatest love . Mordecai is stript of his sack-cloth , and adorned in royal robes , when Haman is carryed from the Banquet to his Gibbet . 4 It is enough if God spye any grace in thee , whose judgement is according to Truth ; thine according to thy misapprehension ; his eie is good , when thine evil . Thou notest only thy sins , and as if thou wast a hired Steward to Satan , settest down too much , for fifty an hundred ; and for infirmities settest down in thy black bill Presumptions , for unavoidable slips unpardonable sins . God on the other side overlooketh the worst , and beholdeth only the fair side . He saith not , Take thy bill , and for an hundred sit downe and blot out twenty , and leave eighty , or for an hundred write fifty , but blot out all , write discharged , Ten thousand Talents remitted : I see he hath nothing to pay , I frankly forgive him ; I see him on his knees , I cannot but pity him . Why should I pursue the stubble , and take him by the throat , who lies humbled at my feet ? I have his submission , shall I seek his destruction ? What do I desire more then the repentance of a sinner , whose death I could never delight in . There are Three ( Charites ) graces , which where ever God sees , he cancells all hand-writings against such persons , viz. Repentance , Faith , Sincerity . 1. When God sees in one page a thousand bloudy crimes written , and on the other side Repentance only , He saith , Deleantur , bloudy crimes , Let Repentance stand . 2. When he sees in the same page againe written , Horrible guilt , dreadful fears ▪ doleful transgressions , on the other side Faith , he saith , blot out guilt , fears , transgressions , let faith stand . 3. So where he seeth after faith and Repentance , a thousand infirmities on the one hand , and onely sincerity on the other , he saith , Tegantur infirmities , overlook them , behold sincerity . Charity with men , and sincerity with God , covers a multitude of sinnes . Sincerity is as gold , a little of it goes a great way : it is almost incredible how much ground a little gold ( one ounce ) may cover , when beaten thin : But it is more incredible how many frailties sincerity may cover . Sincerity covered all Asa's oversights , and there were five sad ones . 1. The high-places not removed , 2 Chron. 15. 17. 2. Syria relyed on after former experiences of Gods miraculous preservation forgotten , chap. 16. 7 3. The Prophet committed , ver . 10. 4. The People oppressed , verse 10. 5. The Physician relyed upon in his sicknesse . Yet is Asa in the white Roll , not black-book , for his heart was perfect all his dayes . God taketh notice of Jobs patience , and records it ; not of his impatience , but forgets it , You have heard of the patience of Iob. Sarah spake but one good word , and that is set downe , She called her husband Lord. But when she shewed that reverence to her husband , shee shewed both unreverence , and untruth , and unbelief to the Angel ; shee doubted , and laughed , and lyed , denying it when she had done . That one word remembred , for then she spake her heart when she called Abraham , Lord ; the other three evils are not so much as mentioned ; she was not her self when she laughed and lied , but under a distemper . Therefore how many courses doth the Scripture set out God to take , that he may beget good thoughts in his people towards him ? It is the whole scope of Scripture to represent God gracious and merciful , and man sinful and miserable . 1. Sometimes God kindly cheereth them : Come let us reason together , saith the Lord : Though your sins be as Scarlet , they shall be as white as snow ; though as crimson , they shall be as wool . 2. Sometimes he takes it unkindly , and challengeth them , Why sayest thou , O Iacob , and speakest , O Israel , My way is hid from the Lord ? and my judgment passed over from my God ? 3. Sometimes he encourageth them : Be of good cheer , thy sins are forgiven : Go in peace . Thy faith hath saved thee : Great is thy Faith , &c. 4. Sometimes excuseth them , and pleadeth their integrity , commending to the most their Graces , and makes the least of their ●ins . Neverthelesse I have a few things , or some smal things against thee : when he might have said many and great sins . 5. Sometimes commendeth ; Thou art all faire , my Love , no spot is in thee . I have not found so great faith in Israel , as in ●he Centurion : nor such love in an Apostle●s ●s in that poor Woman , She loved much , Luke ● . 47. Therefore if you fear not to wrong your ●lves , and charge your selves foolishly , yet take heed you wrong not God , and charge him foolishly , to say he is an austeer Master , he may reap but will not sow : and you may sow but never reap ; he marketh only your offence , not your graces of Repentance , Faith and Sincerity . Object . 2. But I have too much reason for what I say . I have no Grace , because so little . Answ. As there are little sins that are killing , ( the smal lice were a great plague to the Egyptians ) so little graces are saving . Each drop of water is water ; each spark of fire hath heat in it . The grain of Mustard seed of Faith is full weight in the scale of the Sanctuary . The penny hath the Kings Superscription , as well as the twenty shilling piece of Gold. But consider , 1. There is an infancy in Grace , therefore it is small , not yet growne up . 2 There is an infirmity and time of weakness ( as to younger persons when growne ) which may cast faith down , and keep every grace under . 3 May be thou hast thy stint , and thy measure is but one Talent ; God gives to every one his measure of Faith. He expect● not the like measure of all : Ten Talent must produce more then five . God give●● not to every one Grace , as he did Mann● by the Omer , each man alike . 4. If there be a difference between littl● grace and much , there is a greater between little and none at all . Obj. 3. But were there grace in truth , there would be growth . Answ. And so there is . But here is the mistake , one may grow , and he not be aware ( of which in the last point ) one grows in affection , when not in knowledg ; or in judgment when not so much in affection , and this much better . There is a winter rooting to the trees , as a Summer shooting . If we grow not in confidence , if in conscience ; if not in Assurance , if in Repentance ; if not to eminency of parts , if in integrity and humility , it is much better . Object . 4. I have no Grace , because no Parts . Answ. This is a gross fallacy ; grace and parts are not all one . The empty Vessel makes the greater sound . The wise and prudent know not so much as the babe and simple one . The little child is the great man in the Kingdom of God. Better lowest parts with as low a heart , then highest parts with as high an heart . Where is the Wise ? Where the Scribe ? Where the great Disputer of the World ? How doth the Apostle vilifie proud parts and unsanctified abilities ? He that is Doctor in the Chair in the Sophisters Schools , is no body in the Divinity Schools . Philosophi Haereticorum Patriarchae . The Divel commonly maketh use of the greatest parts , God of the lowest ; Satan of the Serpent , God of the Dove . Moses the Man of God was a meek soft man , of slow speech ; Corah and his company men of Renown , because of their parts ; God had respect to his , not to their Sacrifice . Job a man who abhorred himselfe in dust and ashes : his friends were the men of parts , with whom when ever they died wisdom should dye with them ; yet though , they thought Job might go to School to them , and was hardly worthy to carry their Books after them : We are more aged then thy Father , they tell him ; yet God would heare him , not them ; they must carry their Sacrifices after Job . They could speak better and more plausibly , he could pray better and more holily . The Pharisee was the man of parts and no Grace , the Publican of Grace but no parts , yet he justified , the other condemned . Object . 5. I have no grace because no comfort . Answ. Grace and Peace are Sisters , but not Twins ; Grace and Duty are the Seed , Joy and Comfort the Harvest . There must be a patient waiting between sowing in Righteousnesse , and reaping in Mercy . As there is much unsound joy where Grace never was , so there may bee much sound Grace where never yet was much of spirituall Joy. Obj. 6. Can there be any grace , any faith , where so many fears and troubles ? Ans. These argue Conscience is awake , and that thy sense not the danger is greater . One sees his house on fire , he leaps out of his bed , cryes out , Fire , fire , Water , water , Help , help with all his might ; he toyles , fears , sweats and saves his house : Another comes dreaming out , & when he sees the fire flame out at the house top ▪ he tels his neighbour in his ear he fears there is some danger , there needs a little water ; his house is consumed while he looks on . Or as in an house on fire , one is a sleep , you call him , he stirs not ; you will not say , how sweetly and soundly he sleeps , and dyes sleeping , he sleeps the sleep of death ; another when called , riseth , flyes , leaps out of the flames . The quiet conscience hath the more peace , but the troubled hath the more safety . There is an evil quiet conscience ( saith Bernard ) as wel as an evil unquiet . Obj. 7. But I am so sore tempted . Answ. Satan sets not on an empty Vessel , brings not his Army to sit down before a Cottage , or storm a Village , where neither resistance will be made , nor Treasure can be had . But it is otherwise with thee ; thou hast something to lose it seems ; Satan desires to winnow the wheat , not the chaff : He tempted Peter , and found him wheat ; he filled Judas his heart , he is carryed as chaff driven by the wind ; he finds Judas his heart empty , swept , garnished , he enters with a whole Legion ; he assaults Peter , makes a breach , thinks to storm the Fort , he is repulsed . There the strong man finds a stronger then he keeping the Castle , who resists and disarmes him . Saint James calls him Blessed , who endureth temptation : call not thou him Blessed who endureth not ( but escapeth ) temptation . To tempt is sinful , to be tempted is not so . The Tempter God hates and the Temptation , but the Tempted he loves . Object . 8. But where is so much corruption as I find , what Grace can there be ? Answ. Grace and corruption are joyned together in this our imperfect state , as the iron and the clay in the Image . They neither so mix as to agree , nor so disagree as to be parted . This War is not like that of the house of Saul and David , that ends after seven years ; but like that between Rehoboam and Jeroboam , which continued all their dayes . Where the house is divided , Christ never stayes , but where the heart is thus divided he never departs . It is a hopeful signe Grace hath abounded where sin is more discovered ; but it is a certain sign Grace hath abounded , where sin is lamented , resisted , abhorred . There are many Diseases like the Plague or Leprosie which are not they . There were three cases wherein the party suspected of the Leprosie was to be pronounced clean . 1. He might have a fowle scab , yet if it did not spread or increase , but stand at a stay , he was not unclean ; it is but a scab . There are sad spots which may bee the spots of Gods people : but they stand at a stay . 2. There was a case wherein if one had a perfect Leprosie that covered all his flesh , yet if it turned white , he was pronounced clean , ver . 13. 3 If no raw flesh did appear , though hee were covered with Leprosie , he was also clean , otherwise not . Godly men may have been all covered with foule sins before Conversion , but they are turued white by Repentance : They fall after Conversion into some grosse sin ; it is a scab , it spreads not : Or they are covered with a world of infirmities , but there is no raw or proud flesh to be seen ; these are clean . There are three things I have alway judged hard to define . 1. How far an Hypocrite may go in a way of Duty , profession , and in that is good , and yet perish . 2 How far a child of God may go in a way of sin , and yet be safe . 3 How low a child of God may fall in point of Grace , yet be safe . The maximum quod sic of an Hypocrite , and the minimum quod sic of a Saint , are hard to determine . If you look upon the Apostle in the seventh to the Romans ; you may see to what sins a renewed Christian is subject , yet do they not destroy Sanctification , nor in the least prejudice Justification , or prevent Salvation . Though such a one look upon himself in such case as carnal , The Law is spiritual , I am carnal . ( Denominatione sumptâ à potentiori parte . ) There is much of the old Moon we say oftentimes , seen in the new changed Moon ; and too much of the old man in the new heart . Eight sins there you find which may stand with true ( not perfect ) Sanctification : Perfect ( if not certain ) Justification ; Certaine and assured Salvation . 1 The sin that a poor soul is sold under , ver . 14. The wicked sells himself to work wickedness , as Ahab ; or gives himself over , or yeilds himself servant to unrighteousnesse . The godly is passive onely , not consenting . Sold by an unnatural father , as Joseph by his brethren ; Samson by his wife in his bosom : He was bought and sold betweene the Dalilah in his bosom within , and the Philistims at the door . She could not have hurt him without their force , nor their force without her Treason . So is the soul betrayed by Corruption to Temptation , and by Temptation to Corruption . When Corruption stirs within , if Temptation be kept off , there is lesse hurt done ; when Temptation comes on , if Corruption be kept in , there is no hurt at all ; but when a poor soul comes into this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where these two Seas meet , there is a miserable shipwrack , yet upon the broken planks of repentance and a broken heart he comes safe to Land. 2 Sin not known is not the sin unto death , ver . 15. What I do , I allow not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I know not ; viz. with approbation . Sin approved , known , consented to , is that which destroyes . The Law did appoint Sacrifices to take away sins of ignorance , none for him that did sin presumptuously . If we sin wilfully after we have received the knowledge of the Truth , there remaineth no more Sacrifice for sin . 3 Where the sin is hated , the sinner is loved . What I hate , that I do . No wicked man hates sin , he may leave , but not loath it ; he may fear or forbare , he cannot hate sin . Where sin is loathed , the person is loved ; where sin loved , the person loathed . All the godly loath sin , and themselves for it . 4 Where sin is disclaimed ( not excused or defended , but ) protested against , that sin damns not . It is not I , ver . 17. and 20. h. e. not my whole I , not my better I : for I consent to the Law that forbids it . I joyne not with sin against the Law , but with the Law against my sin . I delight in the Law as touching my inner man. The Law and I are all one , but sin and I are two . With the wicked it is otherwise ; they delight in sin in the inner man , dislike the Law ; they wish there were no Law , the godly wish there were no sin . 5 Sin only remaining damnes not , sin raigning is the damning sin : Not I , but sin that dwells in me . Sin dwels in the godly , but raignes only in the wicked , To the one it i● as a busie mate , or troublesome inmate , that cannot be got out of doors , which is a continual dropping , and causeth continual disquiet and wrangling . To the other , sin is in the Throne , or in quiet possession , as Master in the house . The Amalakites and Israelites are together in the Valley fighting , sometime the one , somtimes the other prevailing . God left the Canaanites to try his people , and to learne them War. He would not destroy them totally , that the wild Beasts should not rise up against his people . Better a thorn in the flesh , and a Messenger of Satan buffetting thee to keep thee humble , then a revelation , and a rapture into heaven to puff thee up . 6 Sin mourned under never damnes , but gloried in ever damnes . Oh wretched man that I am , saith the godly soul. Pain could never make Paul cry Oh , nor miserable that I am , who shall deliver this body from death ▪ But Oh wretched man that I am , who shall deliver this soul from this body of death ! He that could glory in all infirmities and distresses , could not glory but mourne under sin . 7. Sin resisted , though it over-power the soul and prevail at present , leading into captivity , damns not . I find a Law in my members warring against the law of my mind , and leading me into captivity , into the law of sin . Samson was a Captive to the Philistims , but his heart was the same , he hated them as much , waited and prayed for new strength to be revenged , and dyed in the quarrel . The Christian Combat is like that of Joab , a hard charge , the battle before and behind ; and we herein in the same distress that the old Britaines when the Romans had drawen oway their Forces to protect them against the Picts , they sent to Aetius the Prefect , crying out , The barbarous enemy beats us to the Sea , and the Sea beats us back to the enemy , between these two kinds of deaths , we are either murthered or drowned . The Christian is often in like extremities ; the fear , pit , and snare are before him ; the Lion , Bear and Serpent . He no sooner escapes the fear of the worlds pollution , but he falls into the snare of Satans Temptation ; and if he escape that , he fals into the pit of bosome corruption . Between these two he is like to be either murdered or drowned . Or as Amos hath it . He that flyeth from the devouring Lion , the worlds raging persecution , meets with a more savage Bear , Satans devouring Temptation ; and flying both , is in his own house bitten by the Serpent in the wall . Between Corruption and Temptation he is hard put to it , oft foiled and captived , yet fetcht off safe at last . Here is nothing but death before him , yet death without damnation . One while he saith , sin betrayed and deceived me , and thereby slew me : another time saith , sin revived , temptation revived , and I dyed . Yet all this dying is but the dying to sin , and the death of sin , not that death in sin . 8 Where sin is as death , it brings not death . It is mortuum , not mortiferum : Where sin lives the soul must dye . If Agag be spared , Saul shall not be spared . Who shall deliver mee from the body of this death ! I may add a few other Notes from other Scriptures . 1 Sin whereby the heart is broken hinders not Salvation , but sin whereby the heart is hardned . Pharaoh and Magus had hearts hardned by sin , Peters was broken with his . 2 Sin fallen into when one is overtaken , damns not , sin continued in is that which damns . David fel , Saul and Jeroboam lay in their sin . 3 Sins of infirmity and inadvertency damne not ; such was Noahs . Sins of deliberation destroy Salvation . There was a City of Refuge for him that slew a man unwittingly , and a pardon of course , but wilful Murder had no benefit of Sanctuary . Christ will be no City of Refuge to him whose presumption of pardon is his provocation to sin . 4 Sin against resolution destroyes not Salvation , Such was Peters denyal of his Master , into which he fell through too much fear ; sin resolved upon damnes : Such was Judas his betraying his Master , which he had long plotted , and had watched for an opportunity to effect . 5 Sin confessed and discovered , is ever covered and remitted : sin covered and concealed shall be proclaimed on the house top . He that hideth his sin shall not prosper ; Hee that confesseth and forsaketh , findeth mercy . 6 Sin repented of never damns ; sin not repented of ever damns . Take the two thieves for an example : the one dyed in the presence of a Saviour , his impenitency made him uncapable of Salvation : the other , though in the same condemnation , saved by meanes of his true , though late repentance . But upon this occasion of this rare ( indeed sole ) example of the Thief on the Crosse , we may use that Proverb , Many talk of Robin Hood who never shot in his bow ; so many speak of the Thief on the Crosse , who do nothing like him . He confessed Christ among enemies , these deny , revile him among his friends . He believed in him , prayed to him , relyed on him ; these do none of these . How much grace did appear in that man in so little a time ! 1. Zeal for God , he rebuked the profane Thief . 2. Charity to man whom he would reclaime , Dost not thou yet fear God , being in this condemnation ? as if he should say , Cast not away thy soul , there is yet hope or possibility of Salvation . 3. His repentanee manifested in that self-condemning and God ▪ justifying expression , We suffer justly . 4. His Faith in Christ ▪ whom he justified , when the world condemned him , He hath done nothing amiss . 5. His Prayer of faith , Lord remember me when thou comest into thy Kigdom . Verily there was not found so much faith in all Israel , no not among all the Apostles who forsook him and fled . I may call his faith , a faith of Miracles , as well as his Conversion a miraculous Conversion . 7 Sin forsaken never , sin not forsaken ever damns . When Manasseh and the Prodigal returned , they found the gate of Mercy open to entertain them . Cast away your Transgressions , and you shall not be cast away . Electio aut dilectio peccati reprobatio peccatoris . It is that Reprobate sin , that reprobates soules . But sin reprobated and rejected , the soul is elected and beloved . But to return from this Digression , we shal proceed to a fourth Point . CHAP. XXI . That Christ shall certainly and timely arise upon all such as fear his Name . TO you that fear my name shall the Sun of Righteousness arise . ] Having spoken of Christ apart , that he is the Sun of Righteousness , and of the godly apart , that they are such as fear his Name ; We will now bring them together , ( and they are best when together ) Christ and they that fear his Name . Doct. What ever the present condition and apprehension of such as fear Gods Name may be , there shall be a day when Christ shall rise upon them . They shall come out of the cold shade into the warm Sun , and out of all their darkness into his marvellous light . To the upright ariseth light in darkness , saith David . They shall hear that voice , Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee . To speak the least , all the godly shall before they taste of death see this Promise fulfilled , and see the Kingdom of God come into them with power ; or when they have tasted of death , they shall enter with power into the Kingdom of God , Mark 9. 1. where our Saviour implies , 1 That the godly do but taste or sip of deaths cup. It is a bitter potion to the wicked who drink the dregs . Christ tasted of death himself , Heb. 2. 9. Wicked ones are said to dy the death , the godly to taste onely ; and Christ is their Taster , therefore they need not fear it . 2. Nor shall they so much as taste neither till they have had a taste of Heaven , the Kingdome of God coming with power . Saint John had honey in his mouth , before the gall in his belly . God will Antidote his servants against the bitterness of death by his cordial Promise ; and then death tastes sweet , when heaven is tasted before . This Promise doth imply , 1. That such as belong to God , and have true grace , ( fear his name ) may have small store of Peace and Comfort , no present sense and taste of the love of God , but walk long in darkness , seeing no light at all . 2 That as their condition is sad , their apprehension may be sadder , having nothing but fears , dreadfull fears of the Name of God. 3 Or that they may after a short winter day have a long night , without Sun and Stars a long time , as Pauls company in their tedious Sea Voyage . They may cry out with many a longing wish for day , and say with Job , Oh that it were with me as in times past , when the candle of God shined upon my head , when by his light I walked through darknesse . The Lord is to some of his people as a wayfaring man that turnes aside to tarry but one night . The Lord comes guest-wise , as the Angel to Manoahs wife , who after the first apparition waited long for a second visite , and having that , never had a third ; her busband never had but one . 4. They may be long under sad desertions , even to forget prosperity , and complaine pro tempore , as if God dealt with them as with Saul . I am sore distressed , and the Lord hath forsaken me , and answereth me no more . 5. They may be also sick withall ( which makes long nights seeme much longer ) soule-sick , their hearts fainting for the salvation of God , as David complained , saying , when wilt thou comfort me . What need of this sun-rising with healing else ? 6. They may be also ready to sink under the weight of their own guilt , and Gods displeasure . What need of a Sunne of Righteousnesse else ? 7. Yet suppose all this , and what more you can , Christ shall arise to purpose on these poore soules as the Sun in his strength , dispelling darknesse ( as a cloud ) dispersing righteousnesse ( as beames of light ) curing all the soule distempers with his healing vertue . 1. The reason hereof is partly from somewhat in God. 2. Partly from somewhat in themselves . 1. On Gods part . 1. His Power gives the first hope of it . He can say , Let he re be light , and there shall be light . Hee who at first commanded light to shine out of darknesse , can cause his marvellous light to shine on those who sit in darknesse . 2. His power gives hope , but his promise ( this promise here and many others ) makes it certain . When God created the first light , there was onely power and will set a work , there had been no Promise ; here is a promise : Gods power makes things possible ▪ his promise , things certain . It was onely possible there should bee these heavens and this earth before Creation ; there was no promise . But it is certain there shall be a new heaven and new earth , because wee according to his promise expect it . It was possible that Christ might come to dissolve the works of Satan when Adam fell . But is certain Christ shall come to them that fear him ; Here is his promise . 3. His Love backs his promise , as that his power . He that is for Power a Gyant , and for his promise and engagement Sponsor , is for his love as a Bridegroome and Spouse to his Church , whom he hath betrothed to himselfe in loving kindnesse , righteousnesse , mercies and faithfulnesse . 4. His glory engageth all the former . There is never more glory given to God then when he maketh good this promise . Great rejoycing there is when shee who hath been long barren , hath conceived , as Sarah , Hannah . When he who hath been long in captivity is inlarged , as Joseph ; when the exile is returned , when the blind come to see . The privation or want of the mercy sets the higher price upon it when it comes . The desire attained is a tree of life . Here the greatest joy . Sing Oh barren , thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel with child ▪ Sharon breaketh forth into singing , and Lebanon claps his hands , and all the birds of the wood , and beasts of the field sing and leap for joy . The earth puts on her new clothes to entertain the welcome sun . 2. Partly , from somewhat in them . 1. Their prayers raise this sun ( as the Prince of darknesse is raised by magick spels , and cursed imprecations , ) Christ is raised by invocation . Thus the Disciples made the Sunrise before day , to still the tempest . What the Poets fained of the Moons coming downe to Endymion , may bee spiritually verified of Christ. This Sun of righteousnesse often comes downe to imbrace such as fear him , and call him downe by prayer . 2. Because of their miseries . In all their spiritual affliction , he is afflicted , and because of the sighing of the afflicted , he saith , I will up , I will rise and shine upon him ; I have looked upon him , and see him in his bloud , I will heale him , and say unto him , live . 3. Their prayers move him much , their miseries more . But their grace make his bowels to role , and his repentings kindled within him . I have heard him bemoaning himselfe , I will surely have mercy on him : I have spoken against , but I will now remember him . Repentance is such a grace as overcomes Gods displeasure ; holy fear gaines his favour ; faith gets his heart ; humility gets what grace it would have ; he that resists the proud , and departs from the ungodly , He looketh upon man , and if any say , I have sinned and perverted that which is right , and it profited me not , He will deliver his soule from going into the pit , and his life shall see the light . So that we may say , Light is sowen for the righteous , and joy for the upright in heart : sowen in these two fields , 1. Of Gods eternall decree , in his power , promise , grace and love : These are the upper springs . 2. In the field of their graces , and holy duties , these are the neather springs , both which fal into one river , and make glad the City of God , both these fields yield a plentiful harvest of comfort to the godly . Quest. But here the godly soul is oft troubled and saith , when shall this promise bee fulfilled ? this vision is for many dayes to come . When will this Sun arise ? Answ. Though the Sun keep a certaine houre of his arising knowne to all , yet of this day and hour knoweth no man , when this Sun of righteousnesse will arise . The operation and course of nature is much alike . The dispensations of grace and peace are various & more different then any other actings of God , therefore nothing can be set downe certainly as a constant rule . There are four notable dayes of the coming of Christ , two in this life , two after , all alike unknowne . 1. When Christ will come with his fanne in his hand , refiners fire , and fullers soap , at conversion to purifie an elect unconverted . 2. When with healing under his wings , to cheer and satisfie the Elect converted , yet unsatisfied soule . 3. The third great and notable day of the Lord is at death , when he comes as a Bridegroome , his reward with him to make perfect the elect converted , comforted soule ; yet never perfected . And the fourth is the greatest of all when he cometh in the clouds to render to all according to their deeds . None of these four dayes of the Lord are like the Lords day which is knowne and kept by all alike , and we know that after every six dayes another will certainly follow ; but as the thiefe by night , or the lightning ( not the sun ) by day , come suddenly , unexpected , or as the dayes of Noah and of Lot were , so shall all these comings of the Son of man be . 1. Those dayes came but once . 2. Came of a sudden . 3. Came to put a mighty difference between them and others , yet had we not need bee as the world was then , Eating , drinking , sinning , singing , &c. but as Noah and Lot , fearing , waiting , praying , preparing . Samuel had the Sunne breaking out in the morning , ( he was called young ) and it shined all day to his old gray ●ayres . Abraham had no sun , nor ●ight of heaven ●●il he was seventy five years old , and had a sad houre of darknesse before the covenant made . The Lord had said hee would be a shield to him , before he shewed himselfe to be his Sun. Job had a glorious morning Sun in his younger age . It was sadly overclouded at Noon , but brake out again ere night . Solomon the like or more glorious morning and noone , waded toward evening and set in a cloud . Moses had frequent familiarity with God as a friend , forty dayes entertained by him as his Ghest , and one day above all the rest had into the banquetting house as his onely favourite , hee saw the similitude of the Lord , heard his Name proclaimed , beheld his glory , and had this superadded , I know thee by thy name , and thou hast found favour in my sight . Jacob was twenty whole years kept in suspence about his sonne Joseph , ere he knew what was become of him , and full twenty years it was betweene his first vision at Bethel ; and that at Penuel , where he saw God face to face . Thomas was but eight dayes under that uncomfortable fit of incredulity , then full satisfaction . Manoahs wife had two heavenly apparitions , not long between the one and the other , no more all her life . Solomon had his two also . The Son of God bad only one transfiguration ; and twice that testimony , Thou art my Beloved Son : the rest of his life was all Humiliation . Heman and Ethan haply never saw the sun of righteousnesse shine out all their dayes , never got higher then faith of Adherence , yet dyed in faith , not having received the promises . But first , usually the Promise is made good when the Christian is conscientiously attending on Gospel ordinances to meet God in his way : when we wait to receive , God wayteth to bestow grace . 1. The Lords day is usually the day of the Lord , the desired day of the Son of man ; on that day John being in the spirit had that communion with Christ and the Revelation of so great mysteries . The Sabbath sanctified , is also blissed . The house of prayer is the place where God will make his people joyfull , and where God records his name in any place hee will there meet and blesse his people . Upon every dwelling place of mount Syon and upon her assemblies the Lord hath promised to creaete a cloud and smoak by day , and a pillar of fire by night , for upon all the glory shall bee a defence . Where was Christ to bee found but in the Temple ? And when did he appear to his Disciples but on the Lords day , one day after another ? It is observed , if there be any wind at all stirring , it is about the Church , and if any breath of the spirit , it is within the Church . Sometimes Christ sets this fruit on the Preachers lips , and there you must gather it . Sometimes ( and as usually ) in and after prayer ; Cornelius had his , and Peter his vision when both at prayer ; Christ had both those famous testimonies by audible voyce on the day of the holy Ghosts Transfiguration into a dove , and his owne Transfiguration after , when at prayer . When did Jacob see the face of God , but when he wept and made supplication ? Often at the Sacrament , when wee set to our seals , and avouch God for our God , he sets to his seal ▪ and doth avouch us for his people . Christ at Baptism received that first testimony from the Fathers mouth and the spirits descending upon him . And how many doe we read of , that have together with the water Baptisme received that also of the holy Ghost ? So for that other Sacrament , how many can say in experience , the Lord hath been known to them in breaking of bread , when not till then discovered ? Abraham had the covenant first made and sealed at that first and notable Sacrament , or Sacramental sacrifice so solemnely celebrated . When Hezekiah and his people prepared themselves to a religious celebrating the Passeover , their prayer came up to heaven , God heard and healed his people . Wait then upon God in the way of his owne ordinances . And if thou know not yet where Christ is to be found , goe thy way forth by the foot steps of the flock , and feed thy kids besides the shepherds tents . 2. Sometimes God revealeth himselfe in an extraordinary manner , when we have been seeking him in a more extraordinary manner : when Jacob was more importunate then ever , had wrestled , and wept all night , he saw Gods face in the morning . 3. Often before some singular tryall to be undergone , and some hard service to bee performed ; Jacob had that laetificall vision at Bethel , when he was to enter on Labans hard service . Joseph had his divine dreame before hee was sold , that he might have somewhat to live upon in his hard bondage . Christ Iesus had that first Testimony before that first and great tentation of forty dayes . Moses and Gideon were prepared and forearmed with several signes that they might not dread those difficult undertakings they were set upon ; if we have well provinder'd the horse over night , his Master reckons he may travel him the farther next day . Expect some change of weather when thou seest the Sun rising early , and shining gloriously . 4. Often againe after some great and sad tryal . Iacob never so much afraid of Esaus face , a little before he saw Gods face ; and when he heard of Esau coming with his Troops to cut him off , hee saw Gods host encamping at Mahanaim to secure him ; after the Trumpet had sounded louder and louder in Sinai terrours , Moses spake , and the Lord answered ; after the last and sorest throw the child is borne . And after the great thunderclap heaven is opened , and the refreshing showers fall plentifully on the thirsty earth . 5. Often even when under the heat and brunt of sorest tryalls and conflicts . Holy Steven standing before the Judge ( who condemned him , and the people who shut their ears against his Apology ) sees heaven open , and his Saviour standing up to absolve him in heaven , who was condemned on earth ; in the midst of the fiery furnace , the Son of God walked among those precious sons of men . Into the dungeon , where Paul and Silas were cast , the Sun arose , and shone out at midnight . The spirit of Glory and of God never sits neerer , nor rests longer upon any then upon Gods servants under their greatest sufferings . 6. Sometimes again after some singular act of a well tryed obedience . After that high acting of Abrahams faith and obedience in a ready offering of his son , God could not hold , but speaks expressely , By my selfe I have sworn , that in blessing I will blesse thee . The like to Jacob after hee had sanctified his whole family , and had taken his journey to Bethel , the Lord appeared more fully , and renewed the former promise and covenant with him . 7. But if at none of these forenamed times , then usually a while before they taste ●f death . The Sun breaks out when near ●●tting , and gives the signe of the faire day ●f eternity following . Moses saw not Canaan but at Nebo , there saw and dyed . Ste●●en saw heaven open at his death , never before ; before he had been full of faith , now of Assurance ; before of Courage , now of Comfort ; hee had believed in Christ before , ●ow hee beholds him ; hee was a precious Saint before , now like an Angel full of glory , from a lower heaven here on earth he ascendes to a higher , from vision , he goes ●o fruition . Iesus Christ gave up the Ghost ●n peace after that bloody agony in the garden , his bloudy death on the Crosse , and after that double horrour of darknesse . The Sun withdrawing his natural , and the Father his divine ●ight from his spirit , yet all ended well . 8. But if not then , nor before , then certainely immediately upon the dissolution , then is this and all the other promises ( not fulfilled in life ) perfectly accomplished , therefore wee are said here on earth to embrace the promises , there to inherite them . Here the childe of God is heire of the promises , yet ( as the great heire during minority ) hath but a smal part not the whole of his inheritance till he come to full age . Death is the time to us when we come to that state . There are many promises never actually and wholly fullfilled til death , then are they all to the full . Manyare called [ Blessed● here , that are onely so by vertue of a promis● to be fulfilled then . Blessed are the poor i● spirit , Blessed such as mourne , as hunger an● thirst after righteousnesse . They have th● promise now , they have the blessedness , an● the fruition of the promise then . Now ju● ad rem , then jus in re . 9. Lastly , after all , and above all , at th● day of judgement . There shal be a rising o● the Sun , and a rising of the Saints : when thi● Bridegroome shal put on his glorious robe attended with ten thousands of his Saints the children of the Bride-chamber , and shall be admired in all those that believe ; hee with his Crowne on his head , they with thei● Palmes in their hands . Then shall bee sai● to all that feare his name , arise , and stand up from the dead , and Christ shall give thee light ; arise and shine , for thy light is come ▪ The● shall all feare cease , teares be wiped away death and finne be svvallovved up in victory darknesse and shadows flye away . And th● Lamb shall be the Sun , this Sun shining i● his strength never more to set to all eternity ▪ Then shall the Sunne be ashamed , and the Moone confounded , when the Lord of Host● shall reigne in Mount Zion , and in the New Jerusalem , and before his Ancients gloriously . 1. This shewes that the people of God may expect and meet with sad times here both for themselves , and for the Church . They who can say , are there any comforts like my comforts ? Shal there be any joys like my joyes ? May at present say , Behold and see if there be any sorrows like my sorrows ? I am he who hath seen affliction by the rod of his wrath . Hee hath led me and brought mee into darknesse and not into light . In the world tribulation is the Churches legacy , and first payment ; In Christ peace their last portion , and ful payment . 2. Yet may the godly expect glorious times also ( many are apt to dream of such on earth , but that will not be til Christs kingdom is of this world , which never was yet . ) There are two glorious times the godly may expect . 1. On earth for their souls , when this glorious promise is fulfilled , when this Sunne of righteousnesse hath risen on them with healing in his wings . This is the most glorious day to be expected on earth . All Solomons glory nothing to this . The approach of God in those signal manifestations of his presence to Isaael , is oft called the glory of the Lord , and the greatest glory of his people . 2. The other is in heaven ; There are glorious times to bee expected indeed , when the Sun shall no more give light by day , nor the Moone by night , but the Lord shall be thy everlasting light , and thy God thy glory . These are the onely glorious times the Scripture speaks of . Therefore let the over-busie and earthy Disciple take off his thoughts from Kingdomes , and the right-hand , and left-hand in seats of glory . And think againe of the old Cup and Baptisme of Christ , wherin the true professour may sooner become an Anabaptist then he is aware . Baptized , not baptismo flaminis , but sanguinis , not flaminis , but flammae , not with the holy Ghost , but with fire . 3. This informes us that the foundation of all true peace and comfort is layd in Grace . The Sun of righteousnesse onely riseth on them that feare his Name , Grace and Peace alway joyned , but Grace leads the way ; unsound Peace may goe before or without Grace , true Peace never without , never before Grace . The same seed brings forth the straw and corne too ; the husk , chaffe and kernel grow together , but are oft parted , not to their losse . The corne is beaten out of the straw by threshing , the kernel from the chaff by winnowing , yet are both the purer and more fit for use ; Grace and Peace grow both upon one stalk , yet may Grace be beaten out of Peace and remaine pure . 4. What a mighty difference is there betweene the godly and the wicked , both in their Sorrowes and Comforts ? Their Rock is not alike . 1. In sorrow there ariseth to the godly light in darkness , non dantur purae tenebrae to him ; in the wildernesse he hath in darkest night a Pillar of fire ; when his wine is gone , Christ can turne his water into better wine ; when he is distressed he is not deserted , when perplexed not in despaire ; as sorrowing but then most rejoycing ; when having nothing , then possessing all things , but the wicked in their distresse are forsaken of God as Saul was . They runne up and down fretting , fuming , cursing God and King , and all that come in their way , and when they look down on the earth , behold nothing but trouble and darkness , and dimness of anguish , and after all they are driven into darkness . He oft runs mad for the sight of his eye , which he must , but cannot see , and for the sorrow of heart , which he cannot , yet must endure . Job fals down , and blesseth , Saul fals down , and despaireth ; Job fals , and lights on his knees , and takes no hurt ; Saul fals , and the first that comes to ground was his head , and he is tataken up dead . 2. In their comforts there is a great difference . How oft is the candle of the wicked put out , and how oft cometh their destruction upon them ? God distributeth sorrows in his anger , saith Job . And againe , A dreadfull sound is in his eares . In prosperity the destroyer shall come upon him . The wickeds joy is as a fire of thornes , or the childrens squibs which crack , smoak , burst and dye ; or as the flash of lightning vanisheth as it shines , but after it a terrible thunderclap ; or at best as the candle , which if it bee not suddenly blown out , is shortly burnt out . The godly mans comfort is as the Sun , whose light no winds can blow , no time can burne out ; they look not upon your sun when it shineth , They have a light as Paul had shining about them , passing the brightness of the Sun ; hee cares not to eat of your dainties , having meat to eat the world knows not of . 1. His Sun is a rising , morning , lightincreasing Sunne ; yours an Evening , setting Sunne . 2. His Sunne once risen , sets no more , but shineth more and more to that prefect day of eternity ; yours once set , shall never rise more , but as Sodoms Sun entred into a thick cloud , as soon as risen , and set in fire and brimstone . 3. The godly's Sunne brings with it righteousness . The Joy of the Lord is the strength of their graces , they rejoyce and work righteousness ; their comforts are chaste , pure and , heart-purifying . The joy of the hypocrite , is a polluting and infective joy ; they are bad at all times , worse in their merry fit . Then they say to God , depart from us . They eat and drink , and curse God in their hearts . They feast and revel , and praise no other God , but the Gods of gold , and silver , and wine , and wantonness , till the hand-writing on the wall make them leave off with horrour . 4. The godly's comforts bring healing with them , make the soule more sound , expell vanity , increase humility , advance piety , sti● up to pray , beget praises , exalt God. But the delights of the wicked taints the soul , ingender Diseases , as the sultry heat and moisture in Summer is the mother of putrefaction . 5 The godlies comforts are healing again , bringing the soul into perfect good constitution , removing the Disease . The wickeds increase and strengthen the Diseases ; his is as water in a Fever , which only cooles as it goes , but feeds the Fever . The godly mans as wine to one in a languishing condition , which cheeres the heart , and begets good spirits . 6 The comforts of the godly make them grow ( they never shoot higher , and thrive better , then when under or after those comforts . ) They then are fat and flourishing , grow up as fatted Calves in the Stall , that come on apace when well kept , are lively , lightsome , and will be the sooner fit for the plough or pale . But the comforts of the wicked make them grow as wild Bulls of Basan , more brutish , hurtful , unruly . They grow fat as the heifer at grasse , and bellow as buls that are shortly to be brought to the slaughter . 5 The last Use is , to encourage the people of God in their present sadnesse . Let them expect , pray , wait , hope , and importune God to fulfil this Promise , Shall they fall and not arise ? Shal he turn away , and not returne ? Hath God cast away his people ? No , God forbid , saith the Apostle . Is the Sun so set as to rise no more , hath not the longest night his morning following ? Sit not still then in despondency . as the Egyptians under their judgement of darknesse , as men without hope , but up and pray as Jacob , till break of day . Urge this Promise ; come in when thou art full of fears , as Bathsheba to David , Did not my Lord promise me so and so , and is it thy mind I should be disappointed ? Produce this Scripture , Are not these thy own words ; thy hand writing ? whose Staffe and Bracelet is this ? Or as David when he had that Promise , 2 Sam. 7. he came before God , and fell to Prayer , his heart was full , his faith was strengthenned , his Joy encreased , he was full of great expectations , Therefore hath thy servant found in his heart to pray this prayer unto thee , because thou hast revealed so much in the ear of thy servant . So say thou to God , Lord , remember thy Word unto thy servant , wherein thou hast caused me to trust . Say , Lord , I should never open my mouth to ask , if thou hadst not promised ; nor could I once hope if thou hadst not power ; not should I desire , if it were not for thy glory ; nor could I mourn for it , if I did not fear thy Name . Lord , look on thy Promise , my need , thy glory , and my fear . Chase away shadows , Come my Beloved , and be like the Roe , o● like the Hart on the Mountains of Spices ▪ The Roe can leap over the mountains , though I cannot get over Molehils ; either make my feet like Hinds feet , and set me upon my high places , or be thou as the Roe . Lord Jesus , thou couldst come to Peter , and canst to me walking upon the waters ; I would to thee , but cannot ; stretch out thy hand of Love , when I cannot stretch out the hand Faith : Lord save me , I perish . I cannot apprehend thee , do thou comprehend me . The childs little arms cannot clasp about the Father , yet the fathers do emb●ace his childs nevertheless . Oh Lord , I am shut up , I cannot come forth to thee , when doors are shut , but thou couldst come in to thy Disciples when all doors were shut . Thou hast wings and canst come swiftly , make no tarrying , O my God. The Chariots of the Sun tarry not beyond the appointed hour , Lord , Why are the wheeles of thy Chariot so slow ? If it be paved with Love , O that it were driven or drawen by Love , that it might move more swiftly . The Sun with his wings flies not only over Rocks and Mountaines , but over Seas and Lands without any labour . Why art thou so far off , O Lord , and standest as a mighty man astonied , that cannot save ? Lord , why is light given ▪ to him that is in misery , if I may not see the light of thy countenance to lessen my misery ? Why do I behold the Sun , if I may not behold the Sun of Righteousness ? How sad is it to see day abroad , and night within , all light on earth all dark in Heaven ! Take away thy Sun rather then thy favor , my life rather then thy light , which is better then life . If I may not see the Kings face , any Exile had been better . If I may not have thy presence , any wilderness is good enough to mourn in . Thou hast stricken me down , as thou didst Saul , and I am stricken blind ; but wilt thou neither thy self tell me what thou wouldst have me do , nor send some Ananias to me ? Thou hast shut me up in unbelief , but wilt not thou open the Prison doors , that the ransomed of the Lord may come forth with joy on his head , that his sighing and mourning may flee away ? It was said of the worst of Tyrants , it can never be said of the God of Mercies , This is he that openeth not the house of his prisoners . Use those means forementioned , attend on preaching , prayer , reading , meditations , godly society , holy conference , on Sabbaths , Sacrament dayes . Look on thy fleece after thou hast prayed , draw up thy net after thou hast cast it forth , stir up Faith , resigne thy selfe , only limit not the Holy One for time , way , meanes , and manner . The patient expectation of the poor shall not perish for ever , nor shall the long tarrying of God be prolonged for ever . Though God never giveth grace for the use of the meanes , he usually giveth it in the use of Means . CHAP. XXII . Of Christ his healing the soul. Diseases of his People . WIth healing under his wings . ] Doct. Christ the Sun of Righteousness will not only rise with light to dispel darkness , but with healing to remove all the Spiritual Diseases of such as fear God. He is the great Physician of bodies as well as soules . Hee healed all manner of sicknesse , and every Disease among the people . But this is to be understood of Spiritual Diseases . Christ is not a Natural , but Spiritual Sun ; hath not Natural , but Spiritual wings , and gives Spiritual health . The people of God are as so many impotent persons lying by the pooles side , attending on his Ordinances , in expectation of cure from Christ. And as the Diseases of the body are many , not easily numbred , so those of the soul more . One is troubled , as Peters mother in Law with a Feaver , sometimes very cold , sometimes a hot fit , no even Temper . Another hath a withered hand , can by no meanes stretch it out to act Faith ; a third hath an universal Palsie , which takes away the use of all his limbs , can do nothing to help himself , but must be born on other mens shoulders , and saved by the communion of Saints ; another hath by some great fall broken his bones , as David , and he lyes by it , full of aches and complaints ; another hath a sore rupture in his heart which much torments him ; another a bloudy issue of foul corruption continually running ; another sore wounded by falling among Cutters and Robbers ; another hath a spirit of infirmity , which bows him downe to the ground , cannot lift up himself to a heavenly conversation ; another complaines of barrenesse , Ordinances have no fruitful efficacy as to him , but like the unsavoury waters : another of bitternesse , Ordinances seeming to be the savour of death to death ( he fears ) and causing to miscarry , as those waters , 2 Kings 2. 19. Another sadly complaines of an universal Cachexia , Atrophy , and dislike , a sad Disease called , Non proficiency , which is next door to a Consumption ; of such the Text speaks , they shall be healed , and then grow as the fatted Calves . Another againe complaines he is not one Disease , but all Diseases , from the crown of the head to the sole of the foot wounds , blaynes , putryfied sores . Totum pro corpore vulnus . Christ will undertake the cure of all . Many other Diseases there are incident to several Christians : But five especially all the people of God are afflicted with . 1 They all alike partake of that morbus naturae , described by the Prophet , borne children of wrath , brought into the world naked , crying , defiled , lying in their bloud , unable to help themselves , uncapable of help from creatures ; these doth Christ pity to see them dying , and saith Live , washeth , annointeth , feedeth , closeth , nurseth , adorneth , at last glorifieth them . 2. Besides this , all the godly are born blind , as he John 9. and are not like many other creatures whose young see not for certaine dayes , but after that nature gives them sight ; but we should never see , if Christ did not annoint our eyes with his eye-salve . 3. After these two are cured , all the Elect complaine yet of another , the most dangerous disease in the world , whereof Pharaoh died without remedy , and Nabal without sense ; the Stone , the Stone of the heart , worse then that in the rains or bladder , which Nature may expell , or Art may cure , but nothing will help here but manus Christi : He quite taketh away the stone , and filleth it up with flesh . 4 After he is cured of this , every child of God comes to be stricken and sick of the Plague ( the worst Disease ) in his heart ( the worst place ) a painful , killing , tormenting Disease , and besides infectious . The Plague infects the breath , sweat , urine , cup , dish , so this plague of heart infects all our duties , acts , desires , Sacramental Cup and Bread ; Every one hath his plague in his heart , and when he seeth it , and cryeth ●ut to Christ , he will cure it ; This all the Godly have , but it ripens , breaks , runs , and none dye of it . The wicked have taken the like Infection , but it lyes within them , never breaks to put them to that paine , but they irrecoverably dye of it . 5 After this , there is another Disease still . whereto all the godly are subject , the Falling sickness , ever since that fowle fall of our Parents . As Mephibosheth and his nurse fell together , and he lame all his life after . We are subject to Relapses , and new fits of Stone and of the Plague , subject to many stoppings , haltings , and that which the Prophets c●l backslidings . These wil Christ heal as well as the former . These are the five ordinary Diseases of the Godly , but there are three extraordinary , which befal some , not all ; but Christ wil cure them too . 1. To be sick of love . A sad Disease , ( if I may call it a Disease ) but a safe Disease : Morbus vitalis , as Luther called a Godly Ministers sicknesse . Many complain of it , none dye of it . There be two sicknesses that are the sicknesses only of Saints . 1. To be sick of love to Christ. This is no Disease , but the best Constitution . 2 To be sick of sin , that sin revives , and we dye . Such are safe , they shal find Gods savour sweeter then life , who find sin to them more bitter then death . But there are two Diseases opposite to these which are killing . 1 To be Love sick to the Creature ; Amnons sickness cost him his life ; love of the world ( earths sickness ) kills all , to be carnal minded is death . 2 To be sin sick , not of it , but for it , Ahabs , Amnons , Absaloms , Hamans Disease . This Hells sicknesse , and the Damned have no worse . 2. There is a worse Disease then that former ; to be Serpent stung , Satan-bitten , Hellbeaten , buffeted , wounded with fiery darts , terrified with Satans rage and fowle accusations : and more , vexed with his ugly and odious representations , accusing God to us , as he did to our Parents , solliciting to the perpetrating of most abhorred acts , as he did our Saviour , injecting blasphemous thoughts , disputing and arguing thee into distrust , darknesse , disuse of means , solitarinesse , despondency , yea , to utter despair . Yet thus are the Israel of God stung with fiery Serpents , and by the brasen Serpent cured . Christ came to dissolve the works of Satan , and healeth those who were oppressed by the divel . 3 A worse Disease then both those , is to be stricken of God , to have his face hid from us , and his indigration lying on the soul ; his fierce wrath going over us , and his ●err●rs cutting us off . How doth the soul take on when this scorching Sun , and scalding East wind beats upon the naked soul ? The poyson of these arrowes drink up the spirits . Who knoweth the terror of the Lord , or the Power of his wrath ? None can expresse it , not the Damned that feel it : none can conceive it ; but they who have lyen under it . The rack Stone , Gout , Child birth paines nothing to this . The wounded spirit who can bear ? Iob speaking of this , said , if his grief were weighed and put in the ballances , it would be heavier then the sands of the Sea , therefore my words are swallowed up , ( he had not words to express it ) for the arrowes of the Almighty are within me , the poison whereof drinketh up my spirit . The terrors of God set themselves in aray against me . Iob had patience to bear much , Job had not patience enough to bear this , but cryed out . This is the saddest Disease in the world , and is next door to hell , yet Christ recovereth these also . These three last Diseases are Opprobria Medicorum , & Theologorum , not opprobria Christi . Christ giveth ease , and cureth all these . Reas. 1. He is the great Physician , whose curing vertue and Office is set out by those many Resemblances in Scripture . 1. He is the Brasen Serpent , upon which they that were stung with fiery Serpents were to look , and were cured . 2. He the Samaritan , who when the Priest ( Aaron with all his Sacrfices , ) and the Levite ( Moses with all Legal works of Righteousnesse ) passed by and looked upon , unable to help , took pity on the wounded Traveller , bound up his wounds , and took care for his cure , and undertaketh to defray all charges . 3. He the Tree of Life , whose fruit is our meat to feed to everlasting life , whose leaves our Medicine to prevent everlasting death . 4. He the good Shepheard , who taketh care of the whole flock of God , Seeking that which was lost , bringing again that which was driven away , binding up that which was broken , and strengthening that which was sick . And lastly , He the Sun ( Phoebus ) God of Physick : The Sun is the universal Physician of the inferior world , curing the Diseases and Distempers of the year , earth , aire , and creatures . The vernal Sun dryeth up the Ayrie Distillations , driveth away the earths cold , healeth barrenness , cureth Rheumes , Catarrhs , Agues , and other cold diseases in mans body . How many graves doth our Autumn Sun departing , dig ? And how many new births and resurrections doth the March and May Sun produce ? Christ is this Sun to the soul. Reas. 2. The Commission given him by the Father upon this his undertaking enableth and obligeth him to this Charge . The Commission was sealed , Isa. 61. 1 , 2. and openly read , Luke 4. 18. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor , to heal the broken hearted , to preach deliverance to the Captives , and recovering of sight to the blind , to set at liberty them that are bruised . As therefore the Disciples substituted and subcommissioned by him to do some part of this work Ministerially , were enabled and assisted to heal all Diseases , cleanse Lepers , raise dead , cast out Divels ; much more Christ who received the Original commission from the hands of his Father . Reas. 3. His own disposition inclines him , as much as his Office or Commission betrusts him : He is the compassionate Samaritan ; the merciful High Priest. How often is it said in the Gospel ? He was moved with compassion and healed the sick . Hee took our sicknesses , and bare our infirmities : Bare them in his body by his Passion , bare them in his soul by compassion . Bajulavit , Bare them as a Porter the burden which was too heavy for us to bear . Christ is in his Office and Element when among languishing souls ; where should the Physician be , but among the sick ? Christs Church is the Pool , the proper Receptacle and Rendezvous of impotent persons . Christs Church is an Hospital , Nosocomion , the Spittle or Colledg for the Diseased . Moses Law excluded the Leprous out of the Camp ; Gehazi went out from Elisha's presence ; Uzziah was driven out of the Temple when the Leprosie appeared : but Christ bringeth them into the Camp into the Church . David banished the blind and lame out of his City ; Christ sendeth for the lame , blind , and halt , and setteth them at his table . Quest. What doth this healing imply ? Resp. 1. That Christ will ease the grief , heal the sore , as Physicians or Chiturgians do in bodily Diseases . 2. Purge out the peccant humors , and draw out the corruption . 3 When one is healed , the decumbent is revived , cheered , raised up ; so those whom Christ doth heal shall say now , I am not sick , the Lord hath forgiven my iniquity . 4 When one is healed , he hath strength in the weak part , and use of the disabled part ; he can labor , travel , &c , David after his broken bones were set again , could pray , praise God , believe , resist sin , performe any Duty , as well as ever he could in all his life . 5 Then the danger of death is over ; no danger to them that fear his name ; Christ hath undertaken your cure , and yet never Patient dyed under his hand . 6 When one is healed , hee is restored to his perfect health to be as wel as ever he was ; yea , some are made more healthful by Physick then ever they were before . Christ , whom he healeth , maketh to be as wel as before they fell ill ; yes , in as good condition ( for safety ) as Adam before his fall ; and in a better ( for Glory ) then could have been if Adam had not sinned . Adams sin cast us out of Paradise ; Christ lets us into Heaven . Adams sin drove him from the Typical , Christ hath brought us to the Celestial tree of Life . Therefore this Sanitas is vera salus , Health and Salvation , or saving health . And Christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as the Prophet joyned them in his Prayer , so Christ in his Promise , Heal me , and I shall be healed ; save me , and I shall be saved . Qu. 2. What are the means Christ useth in this healing ? Answ. Four especially . 1 His Word . He sendeth his word and healeth them . He sends it , and the Minister is he that brings it . I create the fruit of the lips peace , and I will heal him . The waters issuing out of the Sanctuary are healing waters , and the Sabbath day was oft the day of Cures . The good word of a man makes the bones fat , and cheeres a drooping spirit : How forcible is the good Word of God then ! 2. His bloud : By his stripes are we healed , every blow given Christ was a blow to our sin , every wound of Christ was health to our souls . The bloud of Christ , who through the eternal Spirit offered himself to God , is only that which can ease the troubled , purge the defiled , and heal the wounded conscience . Christs spittle could cure the blind , his touch open the eares and mouth of the dumb and deaf , his word could send home health to the Centurions servant , his very garment stop an Issue of bloud , but only a plaister of his bloud can heal a broken heart , purge out old festered sores , and allay the Inflammations of the soul. This is present remedy against the venemous stings of Satans rage , and the poisoned Arrowes of Gods wrath . It is not thy tears , if thou shouldest weep out thine eyes , nor thy bloud , if thou couldst bleed out thy heart , can heal thee : but this bloud perfectly cleanseth us from all sin , ( all without exception . ) It is Soveraign against all sores , sins , blasphemies , fear , despair it self . If Ahab and Saul , yea , if Cain and Judas had gone to this bloud , they had been saved . He whose sins are as Scarlet , shall become ( being washed in this fountaine ) as white as Snow . He that hath a bloudy Issue of bloudy crying Crimes ( Davids bloody Issue or Manassehs ) the blackest Malefactor ; he that hath a bloody-flux of Oathes or Blasphemies , may be healed and saved , ( Pauls bloody-flux of Blasphemy and Persecution . ) Many Diseases are Opprobria Medici , none Christi . Many sinners are dangerously sick , none can be desperately that he takes in hand The Divels case is desperate , mans not There is an impossibility they should be saved , but a possibility of every mans ( even the vilest sinner ) but a certainty of the Salvation of all that fear his name . 3 The Spirit of Christ. This is the oyl the Samaritan applyed to the wounded man , the former was the wine . Christ with his bloud washeth the sore , then with his Spirit softeneth , suppleth , closeth the wound . Justification and Sanctification are of an even length : to whom one , to him both belong , That is Purgative , this Restorative ; that expels old ill humours , this breedeth new spirits . 4 His love and favour . In his favour is life , health , Salvation . This is Christs extreme unction which he useth ; after this the soul is ready and willing to depart . The love-sick soul is only curable by the love of Christ shed abroad into the heart . This healing is under the wings of Christ : a Metaphor taken from birds , who cherish their young under their wings . It is the nearer approaches and warmer embraces of Christ that are our health . David calls The help of Gods countenance , Psal. 42. 5. the health of his own countenance ▪ ver . 9. The sick child is half cured by lying in his Mothers bed and bosome . As one whom his mother comforteth , so will I comfort thee , and thou shalt be comforted , saith the Lord to his afflicted people . Christ is said to have wings for four Reasons . 1. The wings are to cover . The Cherubims with their wings covered their bodyes . Christs are covering ( sin covering ) wings . 2 The dams wings with their warmth recover the drooping young . Christs are sin-covering , but soul-recovering wings . 3 The wings are used to secure the young . The Eagle carryes her young upon her wings , she ●eareth nothing above , but only from below , and it must pie●ce her first , if hurt her young . The hen hideth her chickens under her wings , nothing from below hurts them , but the Kites above . How safe are the Godly whom Christ doth secure both wayes ? beareth them on his wings , as the Eagle ; hideth them under his wings as the Hen ; that whether Satan above strike at the chicken , or the world below shoot at the young Eagle , both are safe ; and Christ must bee first wounded ere wee are hurt . 4. The wings are given to hasten the flight , and speed the way . Christ is said to have wings , to shew when he comes how speedily he will come , and will not tarry ; therefore is he for strength called a Gyant ; he travelleth in his strength , mighty to save : for his expedition likened to the Roe , that is the swiftest Creature of foot ; and yet for more swiftnesse , to the winged fowle whose motion is swifter then the Roes : He is said to ride upon the Horses and Chariots of Salvation ; yea , for more swiftnesse yet , he is said to ride upon Cherubims , or the wings of the wind ; yet swifter his pace is as the lightning . Quest. But there is a sad and serious Question to be answered If Christ have promised to come with healing , how is it that many fearing God remain uncured ? Ans. 1. It may be they are not healed , and then it is their sin . 2. It may be they are cured , and then it is their Error . 1. It may be they are not cured , and then it is their sin . 1 They go not to this Physician . They go from Doctor to Doctor , and from Duty to Duty , as shee that spent all on Physicians , and came to Christ in the last place . These are not better , but worse by Duties . The Silkworm spends the first part of her life in eating and sleeping ; the latter in working ; and dyes in working out of her owne bowels , Our last is not better then our first , if we are changed only from an idle to an operative ( not believing ) life , and from neglect of Duties go no further then to a performing and resting in Duties . 2 They go not to this Physician that they may have life ; but ( may be ) think they may wear it out , by strength of nature , or power of Grace . David thought once to get his peace , by holding his peace and keeping silence , but it would not be . And a godly soul sometimes gives over by too much contentedness and despondency , and saith , Wo is me for my hurt , my wound is grievous ; but I said , Truly this is a grief ▪ and I must bear it : Must bear it ! as if no remedy but patience . But is there no Balm in Gilead for a wounded soul ? is there no Physician there with healing in his wings ? 3 They do not believe Christ able , ready , self-sufficient ; therefore Christ did not cure some because of unbelief . 4. They think to lick themselves whole by duties and endeavours . They repent , mourne , watch , fast afflict themselves mingling Christs blood with their own . It is as if a person infected with the Pestilence should think to heal himself by his spittle , breath , urine , licking his sores . All these are infected ; it must be somewhat without him . Our tears of love may wash Christs feet , not our own though tears of greatest Repentance ; onely Christs water washed the Disciples feet , and his bloud all our hearts . We are as Naaman * , who would not receive health upon so easie termes , Wash and be clean ; he could not believe it : He would have undergone it rather if the Prophet had required some harder service . Herein we are too much of affinity with that Popish Doctrine , who are not willing to give the whole glory of our Salvation to Christ and free Grace , but think it too much for Christ to give all , and too little for them to take all of grace , free gift , without any consideration of congruity , if not condignity of merit . 5. Or they neglect the rules and Physick prescribed , as too strong , too stirring , and too much weakning nature . Psal. 32. 3. David laid by Confession , Humiliation , Mortification , and such strong purging Physick , as not necessary for a person once justified . He thought a while , that once come to faith , and past repentance , ( a justified person might after so fowle acts as comfortably apply the Promise , as confidently make prayers , as if he had never sinned ) What need pardon be asked for a person once beloved ? But he was taught another lesson ere he regained true peace . Nathan was sent to lance and cut such a ripe Impostume , and to apply sharp Corrosi●es to take down such proud flesh . The Apostle tells us in such a case , there must be mortifying Physick taken ; we must kill sin , or it , will kill us : Mortifie your earthly members ; mortifie the deeds of the body , and live . There must be crucifying the flesh : now how much a do is there to get sin to the Cross ! There must be cutting off of a rotten member , and how paineful that ! Answ. 2. They are cured , and it is their mistake to think they are not . For , 1 They expect a perfect cure , but that is not here . Christ hath two Hospitals , one in heaven of such as are perfectly cured ; another in earth for such as are under cure . 2 One may be said to be healed , who is at ease to what he was , and when the danger of death is over , although he be not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every whit whole . Israel was delivered when by Moses brought out of Egypt , although not yet settled in Canaan . Thy case is good to such as lye still in their bloud , dead in trespasses and sins . The blind man was much better then before , when upon the first touch of Christ he saw men as trees walking ; the second touch of Christ made him see clearly . The first touch of Christ gives a dim sight of faith ; the second touch at death , gives the clear sight of vision . 3 He is in a way of cure who complaine more of his sicknesse and paines , which hee felt lesse when he was in more danger . When the Plague sores break and run , it is more painful and noisom then in those who dye of it . What doth thy mourning for sin , and resisting of it imply , but thou art alive from the dead . God seeth it meet to keep us humble ; therefore after greatest favours some Messenger of Satan , thorn in the flesh , or stroke in the hollow of the thigh , to make us go halting and humbly to the grave . God to prevent further danger , sees it good to leave an Issue open ( of godly sorrow ) to carry away those humours which otherwise were more dangerous . There are three Fountaines you read of in Scripture ; these do not all run together ; when one is open , another is shut . 1 The Fountain of sin ; like her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloudy fountain ; while this runs the other are shut . 2 The Fountain of godly sorrow . When the hear● is a Spring , and the eyes Conduits as Mary M●gd●lens was , then is the former fountain dryed up . 3 The fountain of Grace opened for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Fountain of blood , which is shut up and sealed to such as live in sin , but opened to such as have the fountain of godly sorrow opened in them . In that day there shall be opened to the house of David a fountain for sin and for uncleanness . Jesus Christ is not one benefit , but many . Here are four promised , 1. Hee is a Sun , 2. of Righteousness , 3. with Healing , 4. with Growth . He is made of God , Wisdom , Iustification , Sanctification , Redemption , saith the Apostle ; and here the same . 1. The Sun , here Wisdome . 2. Of Righteousness , there Justification . 3. Healing , there Sanctification . 4. Growth , there Redemption . He is All in All ( as I said before ) who is best resembled by those rare fruits , the Cocos and the Melt , whereof that divine Du Bartas thus in English. — The Cocos f●r richer Wonders yeilds Then all our groves , meads , orchards ; gardens , fields . What ? wouldst thou drink ? the wounded leavs drop wine , Lack'st thou fine linnen ? dress the tender rine ; Dress it like flax , spin it , and weave it well , It shal thy Cambrick and thy Lawn excel . Long'st thou for butter ? bite the poulpy part , And never better came to any Mart. Needest thou oyl ? then boult it too and fro , And passing oyl it soon becometh so . Or vinegar to whet thine appetite ? Then Sun it wel , and it will sharply bite . Or want'st thou Sugar ? steep the same astound , And sweeter sugar is not to be found . 'T is what you wil , or will be what you would ; Should Mydas touch't ( I think ) it would be gold And in another place as much of the Melt , or as others call it , the Metle-tree . There mounts the Melt which servs in Mexico For weapon , wood , needle and thred ( to ●ow ) Brick , hony , sugar , sucket , balm and wine , Parchment , perfume , apparel , cord and line ; His wood for fire , his harder leaves are fit For thousand uses of invencive wit. Sometimes thereon they grave their holy things Laws , Lauds of Idols , and the gifts of Kings : Sometimes conjoyned by a cunning hand Upon their roofs for rowes of tiles they stand : Sometimes they twine them into equal threds ; Smal ends makes needles , greater arrow heads . His upper sap the sting of serpents cures ; His new sprung bud a rare Conserve endures ; And they extract from liquor of his feet , Sharp vinegar , pure hony , sugar sweet . 2 No mans sin or misery can make his case desperate where Christ is Physician . The Leprosie , dead Palsie , Stone in the heart , Bloudy Issue , heart Ruptures , Plague in the heart , the stinging of Serpents , strokes of divine vengeance ; or whatsoever else is incurable by men or Angels , Christ doth perfectly cure without difficulty or danger . 3 Oh how then are we bound to God for sending such a Doctor from heaven when mans case was desperate ? How much to Christ Jesus who voluntarily undertook such a low Imployment , to be master of the society of Cr●pples , lame , blind , impotent persons ? When Charles the Great had perswaded Ayg●●andus , an Affrican King ; & ● Mahometan , upon his voluntary promise to become a Chri stian , to receive Baptism , he entertained him at his Court & placed there a company of poor and lame people , at whom the barbarous King wondring , the Emperor told him they were the servants of our Master Jesus Christ ; at which he grew offended , and refused to be a Christian , because he saw Christs servants to be in so mean condition . But it is the glory of Christ to have the greatest respect to such : What a speech is that ? Heaven is my throne , and earth my footstool , but to this man will I look who is of a contrite spirit and poor . God will leave heaven and earth , to look after a poor distressed soul. As a mother that hath other children whom she leaveth her ma●ds to look after , but one is sickly whom she saith , I le look to this my self , I 'l trust none of you'all , I 'l sit up with it , stay by it , I 'l not stir from it . So Christ chargeth the Angels to look after other of his Servants , but him that is poor and contrite in heart , saith Christ , I 'l look to that poor soul : all you Angels have not skil , nor care , nor compassion enough , I 'l not from him , but look to him ; and he is wel looked to whom Christ looks to . 4. Here is then a singular encouragement for all distressed souls to go to Christ. To whom did he ever say , Thy case is past cure ? Whom did he ever cast out , and reject with repulses and denyals ? And now he is not absent , though invisibly present . His passion he hath put off , but not his compassion . Therefore , wouldst thou bee made whole ? observe these five Directions . 1 Before all other means used , come to Christ A●a was never cured because he only used meanes . The Haemorr●oesse never mended while she used means and came not to Christ. But it must be , 1. A coming with Faith. The Centurions and the Lepers coming . Lord , if thou wilt thou canst make mee clean . 2 With Prayer , importunate Prayer , as that father , who besought Christ for his son , and put Omnipotency upon it , If thou canst do any such thing , as ever thou didst help poor Creature , as ever thou wilt , have compassion on us and help us . This was the coming of the Canaanitesse , who when she had begg'd and waited for an answer , and at length was called dog or little better , shee retorts the terme , Lord I am a dog . But as ever kind Master threw crumb to dog , or as ever thou scatteredst the least crumb of mercy to poor unworthy creature , think upon mee . Her faith and importunity prevailed . 3 With Repentance . This Mary Magdalens coming ; and thus came the penitent Thief at the last hour and was saved ; but the impenitent Thief dyed at the foot of Christ. Impenitency damnes while Christ looks on ; and is trodden downe while it looks on the plenty that it self never tastes of . Were Christ to dye a thousand times , he would not save one Impenitent person . 2. Direction . After coming to Christ , then use of means , not before . Then must we go and wash in five waters . 1. In the water of Repentance ▪ This was Magdalens wash , and wash seven times in this Jordan ( with Naaman ; ) David washt seven times , making so many Penitentiall Psalmes , upon his Penitential washings , and was cleansed . In this sense , we must be all Anabaptists , yea , Hemerobaptists ; God commanded divers Baptisms , or washings , Heb. 9. 10. So oft as any touched a dead body , or any thing unclean , he was to wash againe ; so we , so oft as we are defiled by any dead works ( as they are called : ) In which respect we may say with Tertullian , I am born to dayly repentance . 2. In the water of Baptisme , a more sacred laver , which we may not despise or neglect ; it is a Gospel fountaine of Christs own opening . This our Poole of Siloam , to which all Christs are sent . Arise , why tar●yest thou , and be baptized , and wash away thy sins . This washing is but once ; there is one Lord , and one Baptism . 3. In the water of the Word . This is the Churches wash , wherewith Christ hath after Baptism further cleansed his Church . That he may sanctifie and cleanse it by the washing of water with the word . The Word is as the water of the Sanctuary , Healing water . Wherewith shal the young man cleanse his way ? By thy Word . This is the Churches Holy water . 4. In the Bloud of Christ. This the most precious Bath above all the rest ; the Kings Bath . Herein those sealed Saints had washed their long robes , and made them so white in the Bloud of the Lamb. 5. After all these , the last washing is in the Sanctifying water of the Spirit . Christs Bloud fetcheth out the guilt , the Spirit the staine . This the Apostle calls the Laver of Regeneration ▪ and Renovation of the Holy Ghost . Christ Jesus comes with water and bloud . This was shadowed ou● in the Ceremonious cleansing of the Leper ▪ where there was the bloud of a slain bird applyed with another living bird , and running water , and the person was pronounced clean . Besides the blood of a dead Saviour , there must be the application of running water , and a living spirit . Therefore beg after all the former washings , another dipping of the spirit ; Lord wash me throughly from mine Iniquities , and cleanse me from my sin . If we be not thus Anabaptized , our first baptisme is null as to salvation . Except a man be born of water , and of the spirit , he cannot enter the Kingdome of God. 3. Direction . Then to Duties , ( here is their proper place , not before ) take up thy bed and walk ; expect not Christ to say , thy sins are forgiven , goe in peace , be whole . And that he should carry thy bed after thee , and bear thy yoake . There is some duty required after cure , when strength is given thee , from recovering and assisting grace ; grace assisting must be sin resisting grace . Israel was delivered from the Egyptians while they struck not a stroake , God fought for them ; they must not expect they should alway stand still and see the salvation of God ; and that the Canaanites should be overcome without battel ; God will fight for them , they must go before the Lord armed , and fight under him . Justification and first conversion is Gods work , not ours ; Christ fights for us , dyed for us ; we stand still and see that salvation : Sanctification must be carried on by our Endeavours also . 4. Direction . Then take heed of relapses . Remember that Item , Behold thou art made whole , sin no more , lest a worse evil come unto thee . Thou mayst sin thy self into a worse condition then before ; thou mayest sinne away thy peace , pardon , comforts ; If thou return againe to folly . Great care must be had of taking cold in Physick taking , and of relapses after a begun recovery . 5. Direction . Then wait after all for the Appearing of Christ. The rising of this Sun , with his neerer approaches ; be still fearing his name , and ly at the Pool in use of means . His appearance will make thee whole and grow up , giving both strength and growth . All the Godly waite for the appearing of Christ. A twofold appearance thou maist waitfor : 1. Here for a more full discovery of his favour , and a more sensible manifestation of his presence , which will cheer thy heart , and chase away all former feares and troubles . 2. A perfect manifestation of him selfe to thee at death , saying , Lord Iesus come , come quickly ; this wipes away all tears from the eyes of Gods people . CHAP. XXIII . Of the Admirable growth promised to the Saints . ANd ye shal grow up as Calves of the stal . ] Observe Christ was compared to one creature , the Christian to another , the gracious heart can read Christ and himselfe in every creature . When he sees the Sun he thinks on Christ ; when the Sun Rising , he thinks of the Rising of Christ in the soul ; when the Physician healing , of Christs healing ; when the Bird with her wings cherishing her brood , of Christs wings ; and when he sees the Calves , or other creatures grow , he thinks how svveet a sight it vvere to see himselfe grow in grace . This is the contemplative Divinity every spiritual and gracious heart studieth and practiseth . There is a threefold use to be made of the creatures . 1. A natural ( which is the lowest ) wherein men and beasts , good and bad men share alike . We use the sun , and other creatures for food and Physick . This is a lawfull ( but the lowest ) use we should make of them , and in this we should remember God the Creator , Lord , and Donor of them , and when we have eaten and are full , praise his name : not being like the swine , who gathers up the Acorns , fills his belly , then tumbles in the mire ; but as the Chicken , which every sip of water it takes , so oft looks up to heaven . 2. There is a moral use to be made of them , which wisdome and natural reason extracteth . When a wise man sees the Ant and Bee at work in the Summer , he saith what a shame it is for man to be idle ? when he looks on the idle mans back , and sees it covered with r●gs , on the sluggards field , and sees the hedg broken , Thistles growing , he nedes no other Lecture against sloth ; when he sees the Drunkards eyes red , face clawed , countenauce disfigured , he Items himselfe and others from the Taverne and Alehouse . 3. There is a Gracious and Divine use , the Christian makes , vvhen vve have our hearts raised to a consideration of Gods goodnesse , and our own duty upon the sight of every creature . And this is one of the chiefe wayes we have besides the word , for the knowing of God. 1. God is described and known Negatively . He is not a creature , the Sun , a Man , an Angel , not mutable , weake , finite , passionate , &c. 2. Comparatively , when I compare him to the creatures , and extract al ●●ose excellencies , that are sparsed ●●ngly in hem , and ascribe them all to God , to ●et out his p●rfections ; when I consider the glory and power of a King , God is a King and more ; when I behold the light of the Sun , God is light and Sun , but more ; when the bowels of a Father or Mother ; God is a Father but far more , Tam Pius nemo , tam Pater nemo . T●rtul . de poenitent . So when in creatures I behold somewhat that minds me of duty , or of grace ; the leaven , mustardseed , fishers net , seed , field , talents , oxen , farm ; every thing may teach us somevvhat to contemplate God , or selfe in . It is said of Pythagoras , as I remember , that he brought Philosophy down from heaven : what a far higher Art was that which our Saviour hath taught us , who hath brought up Divinity from the earth . Study this contemplative Divinity in the Book of the creatures . There is a fourth use of the creature which some make , but God never intended , which hath neither Nature , Reason , nor Religion , to defend it , a Superstitious , heathenish , and brutish use . When I see the Sun , or Constellation of Stars , to raise such a conclusion ; when the salt is spilt , or a Hare crosseh the way , then there is some ill luck followes . What a beast is man to ask counsel of his staff , as the Prophet saith ? This is to idolize or make Deities of the Creature , and to resolve God into an Idol . And it is as great a folly in Christians to ascribe any thing to such contingencies , as for the Egyptians * of old to worship their Leeks , and their Garden Gods. They shall grow up as † Calvs of the stall , or fatted Calves . ] Doct. All the Godly in whom there is already wrought a work of Grace , shall ere Christ hath done with them , come to a manifest and excellent growth . As the Ca●f . ] His growth is great , speedy , sightly , comely in stature , strength , to be more tractable , gentle , to be afterward useful for the plough or paile . Hosea 14. 5 , 6 , 7. There is a like Promise , I will be as the Dew to Israel , he shall grow as the Lily , and cast forth his roots as Lebanon ; his branches shall spread , and his beauty shall be as the Olive tree , and his smell as Lebanon . They that dwell under his shade shall returne , they shall revive as the corn , and grow as the vine , the sent thereof shall be as the wine of Lebanon . Here is a notable discription of the Christians growth , 1. For the Nature of it ; set forth by four comparisons , the Lily , Corn , Vine , Olive , whose growth is great and excellent . 2. The kinds , all kinds , 1. Downward , in roots cast forth , ver . 5. 2. Upward , his branches spread , ver . 6. 3 In beauty , as the Olive . 4. In smell , as Lebanon . 5. In taste as the wine of Lebanon . 3. The order of this growth ( the same that in Malachi ) I will heal their back-slidings first , ver . 4. then growth . 4 The means of all this , I will be as the Dew , ver . 5 , or as the Sun here . There is a threefold growth , or three remarkable growing times to the Christian ; two of which are manifest and sensible to all , the third is to some lesse perceptible . 1 The first growth is at his conversion , which is a strange and supernatural growth , a growth per saltum , a translation from darknesse to light , from death to life , from a stone to flesh , from a thorn to a fir-tree , a bryar to a vine , or a branch of a wild Olive to a grafted bough in a right Olive . This is the greatest change in the world , far greater then that from Grace to Glory at death . Grace and Glory differ but gradually , as the morning light and noon day . But Nature and Grace do toto Coelo differre , as much as light and darkness . 2 The other sensible growth is at death ▪ when from an imperfect he grows to a perfect Saint ; from a militant to a triumphant . This is a mighty shoot and growth per saltum , then the feeble shall be as David ; ye● as an Angel , who in one moment was creat● and made perfect in Grace and Glory . There was not one feeble person among all the Tribes of Israel when they came out of Egypt ; there was while dwelling there : So there shall be no feeble Saint go to Heaven , but they shall be perfect when carryed hence by the Angels of God , though they complain of feebleness here . There shall not be thence an infant of dayes , nor an old man that hath not filled his dayes , for the child shall dy an hundred years old . As there is in all dying or departed persons a great shooting in their stature observed ; so is there in the soul much more . The least Infant shoots in the instant of Dissolution to that perfect knowledg of God , and such a measure of grace as is not attainable here , ( that he is as David ; ) and the tallest Christian comes to such a heighth , that he is as an Angel of God. 3. Between these two great , and so remarkable growths , there is a third , which is to some more , and to some ( especially at some times ) lesse perceptible and discernable , and is fourfold ; in grace , comfort , experience , acceptablenesse . 1. In Grace ; and that , 1. For the number and kind . He that at first conversion had but a little godly sorrow , now that seed hath brought forth seven fold , What carefulnesse hath it wrought ? what clearing ? what indignation ? what fear ? what vehement desire ? what zeal ? what revenge ? How doth this little grain of Mustard seed multiply ? So that ye come behind in no gift , waiting for the appearing of Christ. Here is a kindly shoot . 2. In the measure of Graces . His knowledge was dim and confused , now is more clear , distinct , and certain ; before notional , now practical and affectionate : he before had dosires , now endeavours ; good thoughts , now good words and deeds ; longings before , now labourings . In his Repentance more fear of hell , now more hatred of sin : before more fears , now more hopes : before lesse love of God because of more fear , now lesse servile fear because of more love : before faith was historical , now experimental ; of adherence , now of assurance . 3 In the strength of grace . As the Calfe in the stall to an Oxe to beare the yoak ; from milk to strong meat : from a babe to a strong young man who hath overcome the wicked one ; and from a strong young man to a solid experienced old father , who hath known the Father . He holds on his way , and becomes stronger and stronger . He was wont as a weak child to stumble , fall ; now he hath more care and strength and falls not . He stumbles at no command , being strong in obedience , staggers at no promise , being strong in faith . 4 In the actings and exercise of Grace , which is a great growth towards perfection , when acts grow to habits , and habits are daily exercised . The life of grace is exercise . To live by faith , to act it upon all emergencies ; to exercise conscience in all undertakings ; to devise liberal things . The valiant man increaseth in strength when he is still about some notable acts to exercise his valour ; first to encounter a Bear , then a Lion , th●n a Philistin , then not to fear an Hoste . He growes not the great Scholer , who hoards up much Learning , but hee who brings out of his Treasure things new and old . He not the rich man who hath much laid up in bags and chests , but hath much laid out in good works . Habits of Grace imply Truth , exercise growth ; that denominates a Saint , this one perfect . Jesus Christ in his Infancy grew in grace , waxed strong in spirit , and filled with wisdom ; there you have the habits of Grace ; but when he came to growne age , and to the work of his Ministry and Suffering , he was then put much more upon the exercise of all Grace ; therefore he is said , to be made perfect through sufferings . And the Apostle calls them perfect , or of full age , who by reason of use ( or through an habit ) have their senses exercised to discern good and evil . 5 In more fruitfulness and usefulnesse , Psalm 92. To bear more fruit in age , and to have their last exceed the first , as Thyatira had . You are full of goodnesse ( said the Apostle ) able to admonish one another . Your faith groweth exceedingly , and your love aboundeth . Exhort and edi●ie one another as ye also do . These are great commendations , and a great progress in Grace , when one becomes of a publick spirit and more useful . Salute Tryphoena and Tryphosa , who labour in the Lord , and Persis who laboured much in the Lord. When the growth of a Minister and his profiting doth appear ; when a private Christian growes so eminent and useful , that he may of an old growne Disciple be fit to be set apart for the publick Ministry , as in the Primitive times they did ; this is a good growth : But when they who have had the Time for Teachers , have not the parts and proficiencie of good Learners , it deserves reproof , shews a poor growth . 2 There is a growth in comforts , when the Mourners in Sion have outgrown their old garments of mourning , and have new white rayment of praise ( as Mordecai for sackcloth a Princes Robes ) for ashes , beauty , for drops of tears oyl of joy , for spirit of heavinesse ▪ garments of praise : Then shall they be called Trees of Righteousnesse , the planting of the Lord. Hannahs growth from affliction to mourning , from mourning to praying , from praying to quiet waiting , from waiting to believing , from believing to obtaining , from obtaining to rejoicing . This an excellent growth , when one hath taken all those degrees , and gone through those five formes in the School of Christ , beginning at Tribulation ( the first and lowest form ) and then coming into the next forme of Patience , then into the higher of Experience , then ●●to the next of Hope , then into the highest , Certainty . Hope maketh not ashamed , because the Love of God is shed abroad into our hearts by the Holy Ghost which is given unto us . This is to have the white stone , and to eat of the hidden Manna . 3 In Experiences . The Favourite grows great by the many favours , gifts , jewels , Offices the Prince bestowes on him . The Christian grows rich in experiences , which he wears as Bracelets , and keeps as his richest Jewels . He calls one Eben-ezer , hitherto God hath helped ; another Nepthali , I have wrestled with God and prevailed ; another Gershom , I was a stranger ; another Joseph , God will yet add more ; and another Penuel , I have seen the face of God. I have been delivered from the Lion , therefore shall be from the Bear ; from Lion and Bear , therefore from the Philistin ; from the Philistin , therefore from Saul ; from Saul , therefore God will deliver me from ev●y evilwork , and preserve me blameles● to his heavenly Kingdom . This is scal●●●●i , or the growth of God , as it is called , a most excellent growth ; from a spirit of B●ndag● to a spirit of Adoption ; from a spirit of st●● to a spirit of love and of a sound ●ind ; that the soul can ●●● downe and say , Now returne to thy rest , the Lord hath dealt gr●cious●y with thee . Now I know why I have believed , and wherefore I have believed , and whom I have believed ; and I know ●● it able to keep wh●● I have committed to him to that day . When he can say with the Samaritans , Now wee believe not because of thy Report , and because we have so read and heard , but because we have seen and heard him himself . This is the glorious growth : when Thomas who was shut up in unbelief , and made such sad conclusions , I do not believe ( though you all affirm it ; ) nay worse , I will not believe , ( wilful Thomas Mr. Bradford calls him ) or worse , I shall never believe ; it is impossible I should ; ( as impossible as for a Venice Glasse to fall to the ground unbroken , as a distressed Gentlewoman said , but was confuted ) shall have Christ come in to him revealing himself more familiarly , singling out Thomas from all the rest , and bid him believe his own eyes and hands , and make proof of the love of Christ. He breaks into the highest admirations , and in fulnesse of Assurance cries out , My Lord and my God! Before all unbelief , here all faith . 4 In acceptablenesse . Jesus increased in stature and wisdom , and in favour with God and man. This is a growth indeed . So when from a state of loathing we grow into a state of loving ; removed out of our blood into a state of beauty , of nakedness to Ornaments , of deformity to comeliness , as is expressed in the Prophet . Abraham first a servant , then a friend ; first Electus , then Dil●ctus : before from faith to faith , here from love to love ; from love of commiseration to love of benevolence , from benevolence to complacency . What a preferment in Esther ? of a Captive , taken into Heges custody , thence into the Kings bed , thence into his highest favour , thence to the Crown , thence to ask whatsoever she would . This the honour of Angels , and the rising of all the Saints ; from an enemy to reconciliation , then a servant , then a son , then an heir , then a co-heir with Christ , then to inherit all things . I will bee his God , and let him ask what he will , that my love and his joy may be full . Thou shalt be no more termed forsaken , but thou shalt bee called Hephzibah , for the Lord delighteth in thee . Moses at first was charged not to draw neer , after Moses was singled out to draw neer when Israel must keep their distance ; afterward he talketh face to face with God as a friend ; at last he desireth , and is admitted to behold the glory of God , and see all his goodness pass before him , as if he had been an Angel. 1. This is to bee ascribed to a threefold cause . 1. To the nature of Grace , which ( as Art and Nature do with their works ) bringeth all her works to perfection . The Workman leaves not his work unperfected . Grace is as the leaven , mustard seed , as the corne , which by natures force dies , revives , roots , sprouts , brings forth a blade , then a stalk , then an ear , then full corn . Grace as great Rivers , hath slender beginnings . Sin is killed by degrees . God begins with a reproof , reproof begets a conviction , conviction grief , grief growes unto hatred , hatred unto loathing , loathing causeth a divorce of sin , that divorce death . Reproof discovers sin , conviction fears it , sorrow lam●nts it , hatred resists it , loathing shuns it , divorce puts it away . So the greatest measure of Grace proceeds from a spark , first a motion , ( in the Ministry or by the Spirit ) begets a desire , that desire cannot go , but creeps in longing and wishing , longing shewes it self in a tear , the tear begets a Prayer , that Prayer begins acquaintance , acquaintance brings on experience , experience more hope , hope diligence , diligence confidence , confidence assurance , assurance satisfaction . Thus where ever is life , is growth . The least twig grows , but the biggest dead branch growes not ; the young child growes , the old picture grows not ( unlesse fouler and more uncomely : ) True grace hath a seed of God in it , and grows ; counterfeit Grace growes not , unlesse as a Carcasse , more unsavoury every day then other . 2 This growth is helped forward by the benefit of quickning Ordinances , whereby the soul is made fruitful as the watred garden : Those that are trees of Gods planting by the waters side , shall grow more and more fruitful . They that be planted in the house of the Lord , ( the Churches Nursery ) shall flourish in the courts of our God. 3 But most of all is this to be ascribed to the singular undertaking , promise and blessing of God. Grace for all its nature might decay , and when it is as Jordan in harvest , overflows all his banks , yet without a fresh supply it might stand still , bee driven back , or quite dryed up . And Ordinances cannot help , if God put not influence into Ordinances , and put this golden oyle into those golden pipes , therefore Paul looks for salvation through the supply and auxiliary Grace , as additional force to help out Habitual , for lack of which supply the stony ground miscarryed , it lacked root below , and moisture from above , the root of spiritual union to Christ , and the moisture of spiritual unction from Christ. Now God hath undertaken for his people , where he hath begun a good work to finish it , Faithful is he who hath called you , he wil do it , you may rely upon it . 1 To apply this , What thankfulnesse doth this call for from those in whom Grace is wrought . It is a mercy to be prized when the poor growes rich , the despised favoured , the diseased strong ; but none to this , the sinner to grow gracious , to grow out of Gods displeasure into his favour , when the soul prospereth , 3 John 2 1 Hereby is more God honoured then by any other , It shal it be to the Lord for a name , for an everlasting sign that shal not be cut off . 2 He that hath past out of nature into grace hath shot the great gulf , and is in a safe state as to his soul. 3 God hath not undertaken the rich shall grow richer , and that he who is now in honour shall abide in his honour ; but he hath undertaken to keep those whom he hath begun a good work in . 4 This growth is alway in mercy , others may be promoted in wrath , as Pharaoh and Haman . They may have their hearts desire with lean souls . But this ever argues love in God , and such as accompanies salvation . 5 Where this growth is , there shall bee another and greater shoot at death ; but in all other growthes there may bee an alteration ( a sad alteration ) at death , They may spend their dayes in mirth , and in a moment go down to hel . Use 2 Reproof to three sorts . 1 Such as grow not at all ( unlesse as a stake in the hedge , more rotten : ) ignorant , vaine , worldly , profane they were , and are ; no changelings they , no Apostates ; this were a good Apostacy . Luther gloried he was an Apostate from the Pope . Ever learning never growing . Thy child becomes a man , and thou remainest a child . Thou hast put off thy childish years , not put away childish things . It was a heavy curse , when to the fig-tree it was said , Never fruit grow on the● : These are neer cutting down or burning up . This was the property of the high way , ( the worst ground of the four , the rest had all some good in them ) which brought forth no fruit at all , but seed and showres were all cast away upon it . 2 Such who are worse then those who grow not at all , who grow from evil to evil , or worse and worse . It is the curse of God upon Seducers to become worse and worse . There is a growth of God , Col. 2 19. this the growth of Satan ; from standing in the way to sit in the chair of scorners . It was the glory of Josiah to outstrip all the Kings that were before him : the contrary is said of Ahab , There was none like to Ahab , who sold himself to work wickednesse . He was too bad at first , his wife Jezabel made him worse , his false Prophets worse still ; and Satan with that commission , Go , perswade , prevail , worse if worse could be . How is hee growne to the highest pitch , who now proclaims his sin and glories in it ? Ahab served Baal a little , I will serve him much . Cain killed a man , saith Lamech , and denyed it ; feared , trembled , cryed out his sin was too great , and his punishment not to be born ; but saith he , I neither deny the fact , nor fear the punishment ; the murder committed grieves me not , the hell threatned terrifies me not , I only glory to think that I have got the name of the first three of all the Divels Worthies . If Cain be punished seven fold , then I trow Lamech , a more notable adventurer for hel , shall be punished seventy and seven fold . In such the uncleane spirit goes and returnes with an Octas ( as Ir●naus saith ) of uncleane spirits ; then is the last state worse then the first . 3 But there is a third basket of worse figs yet , such as are growne from good to bad , from seeming good to downright bad . The washed Sow becomes again a wallowing Sow . Hath not only left his love ( which is possible to a Believer for a time ) but lost and loatheth his former love , turnes again to his vomit ; repents of nothing more then of his former repe●tance , was once enlightned , had a taste , found a liking , felt the power of the good Word , and the force and horror of judgment to come , but is gone back , and now sins willfully after receit of this knowledg of the Truth . Judas , a young Apostle , an old Apostate , Iuvenis Discipulus , senex Diabolus , A young Disciple ( never Saint ) an old Divel , The case of none is so sad . God oweth these a shame , and wil pay it them home to their face . These lay a stumbling block in the way of others , and God layes one in their way , and they fall usually into some notorious sin , that layes them open to the world , as Saul , Iudas Hymenaeus , Alexander , Ananias , Nicholas the Deacon . These are Trees twice dead , plucked up by the roots : Double children of hell above any others , and become usually Pros●lyte-Makers for Satan , who maketh of these fugitive Professors , the chief Janizaries to guard his person , and enlarge his Kingdom . How disparingly above all others do these men dye ! Saul , Iudas , Spira , how fearful was their end ! This is the only way to that sin against the Holy Ghost . As we said before , grace mounts up to perfection by degrees , from small beginnings ; so is sin perfected by as unsensible degrees . There is a beginning in the spirit , first an Illumination , then Conviction , then Faelix his fear , then Aggrippas halfe Conversion , an outward restraint or partial reformation , a bold avowing and open professing the doctrine of grace , as Alexander ; an attentive hearing with Herod , a flashy rejoycing as the stony ground , a temporary believing , praying , joyning , going in and out . Thus far they run well , but here they stand , from standing still to declining , from declining to discontinuance of holy duties ; ( they will not pray this morning , they wil at even , at even to morrow ) from discontinuance to indisposednesse , from indisposednesse to dislike , from dislike to enmity , from enmity to scorning , from scorning to persecuting , then to impenitencie , then to all uncleannesse with greedinesse , then to despaire , and there we leave them . 3 Use. Examine what growth is there in us ; if we see none , then certainly we are neither such as ever truly feared Gods name , or ever had Christ risen upon us . It is manifest many grow not . 1. The nation generally is growne a degenerate Vine , which was at first a noble plant . We are worse then our fathers , as the Lord complaines . The good generation is worne out , and the better figs are carryed away . They joyed when the Manna first fell , we grow weary of it . The word of the Lord was to them precious , to us it is become a reproach ; they desired to see the things wee see ; we desire the holy one to depart from us . They grow as the Calfe in the stall , we as the untamed heifer , or as the back-sliding heifer . 2 Professors in particular grow not better but worse , in shadow , not substance ; in light as the increasing Moon , which grows bigger and bigger , lighter and lighter ; not hotter and hotter , as the Morning Sun , which goes higher and higher , and growes hotter and hotter . It is an ill growth when we grow in stalk not ear , in straw not corne . When trees run up in stature , and put out leaves and blossomes without fruit . Many grow colder and colder ( as old David for his body ) Ordinances can keep no heat in them : or a worse cold in their spirits , as Solomon declining : indifferent what , and how many Religions there were ; All that pretend conscience , should not want liberty . Many grow fowler and fowler , as the the linnen garment ; or courser and courser as the woollen garment ▪ when the nap is off , and growes rotten and full of holes , the longer it is worne . Many Professors , how handsome and hopeful were they at first , but wear very course and full of holes and rents , the longer you are acquainted with them . We have cause to cry out with Jeremy , Wo to us , for the day goeth away , for the shadowes of the evening are stretched out . Jer. 46. Our harvest is past , our Summer is ended , and our winter is come . Winter wayes fouler and fouler , winter days colder and colder , winter weather dark , foul , misty , boysterous , unpleasant to go abroad in , and winter barrennesse . All dead winter . But for Notes of growth , take these : 1. There is variety of grace where growth ; not all knowledge , no love ; not all faith and confidence , without fear and conscience . A hypocrite may have one gift , the Saint hath every grace . Integrality is a note of integrity . The body is not one member , but many . Christianity is not one Grace , but all . You come behind in no gift , &c. The tree of life brings forth twelve several fruits . It is an unkind growth in the Rickets , where only the head growes extraordinary big , but all the body thrives not . Many are all head for knowledge , voice for discourse , praeterea nil ; and all nose ( as he said ) for censoriousness . Tongilianus habet nasum scio , non nego ; sed jam Nil praeter nasum Tongilianus habet . 2 Higher thoughts of Christ are a faire sign of a higher growth . Ille se plurimum profecisse sciat , cui Christus valde placuerit . Grow in grace and in the knowledge of our Lord Iesus Christ. Paul had outgrown all Pharisees , and his own Righteousnesse , and was come to a high pitch , when he counted all losse and dung to the excellency of the knowledge of Iesus Christ. The man that stands on earth thinks earth only great , but Sun and Stars little ; were he lifted up to them , earth would seem nothing ( lesse then a punctulum ) and they only great . Our owne Graces and Duties seem only great to him that is ignorant of Christ and his Righteousness . 3 Lower thoughts of self , is ever a signe not of a lower Christian , but of the growing and growne Christian. His expressions , are , Icount not my self perfect , I have not yet attained , I am more brutish then any man , I have not the understanding of a man , I am lesse then the least of all Saints , Lesse then the least of thy mercies . Much humility argues much Sincerity . God gives grace to Humility , Humility gives rooting to Grace . 4. Strong laborious desires argue much Grace . Our perfection here is but in desires , Desires are infinite when Duties are defective . God measures men by their desires , not deeds The desire of a man is his kindnesse . The Godly boast more of their desires then any thing else ▪ I desire to fear thy Name . Vehement desires one of the best signes of saving Grace ; but they must be laborious desires , not lazy wishes , Through desire a man separateth himself , and intermedleth with all wisdom . But there are lazy desires which hell is paved with and full of , the desire of the sluggard killeth him . 5 The growne person can climb over greatest difficulty , In the name and strength of God go out against Goliahs or Anakims . With Rams horns and Faith blow down Jericho's walls ; with the rod of God divide the Sea ; as Samson ( when he could not find the key , carryes away the gates ) is not discouraged with difficulties ; but emboldned , swims against stream ; dares venture , if called , as Peter , to go upon the waters , or into the fire , or Lions den ; answers all Objections with Gods Command , Promise , and Omnipotency . Abraham was growne strong when he could believe against Faith ; Hope above hope , neither stagger at Promise through unbelief , nor Precept by disobedience , but resolved all into Jehovah-jireh : He would not dispute Commands , nor question Promises ; he had learned to believe and obey when God spake , with an implicite faith , and blind Obedience . He could not unty the knot , and make Promises and Precepts agree ; he knew he who gave both , could . Endeavors , Faith , Obedience belong to us , issues to God. Oh strange Logick ● Grace hath learned to deduce strong Conclusions out of weak Premises , and happy out of sad . If the Major be , My strength and my heart faileth ; and the Minor , There is no blossome in the fig-tree , nor fruit in the Vine , &c. yet his Conclusion is firm and undenyable , The Lord is the strength of my heart , and my portion for ever : or , yet will I rejoyce in the God of my saltion . And if there be more in the Conclusion then in the Premises , it is the better ; God comes ever in the Conclusion . 6 Where labour is but an exercise , there is growth and strength . To a weak one , exercise is hard labour , as to a child to go alone ; to a sick man to go cross his chamber . If we are out of breath when we begin a duty , and give over , what strength ? Revelat . 2. 2 , 3. Thou hast laboured and not fainted . 7 When men leave their wonted fallings , they are grown stronger and better . The weak unwary child gets many a fall and knock , but as hee growes stronger , hee fals seldomer , and becomes more cautelous . 8 When a man can bear a heavy burden and not stoop or faint . 1. Of affliction from Gods hand : If thou faint in the day of adversity , thy strength is small . 2 Of provocation from mans . David was a high grown Saint , that he could hear Shimei curse , yet not be distempered . That sword is of good mettle that snaps not in pieces when bent , or stands not bent . 9 A good stomack is an excellent signe of growth . Children growing are ever eating , their heat is much . Men grown eat heartily , more then the child . The new born Babe desires the sincere milk of the Word that he may grow thereby . And the man-grown-Christian desires with his Saviour , the strong meat ; With desire have I desired to eat the Passeover before I suffer . 2 Hinderances of growth . 1 Idlenesse never comes to good . The diligent handmaketh rich . To him that hath shall be given , and he shall have more abundantly . The Talent was doubled by industry , forfeited by slothfulnesse . Milo putting out his strength daily to carry his Calfe , had strength to carry it when an Oxe . Stir up the gift of God which is in thee . 2 Over much earthly activity is as bad . The thornes choak the Word : the Farm and Oxen make Christs plough to stand still . Earths best are heavens worst husbands . Hell is full of good and bad husbands both . Some of the sons of Sodom were very idle fellowes , minding nothing but eating , drinking and tippling ; some were great husbands , building , planting , buying , selling . Both perished together . The interposition of the earth eclipseth the Moon , depriving it of the light of the Sun. If the world get between Christ and thy heart , all is gone . 3 Pride is a blasting East wind , which destroyes Grace , and breeds those Caterpillars , which destroye both leaf and blossom . This is to the soul not as a Disease , but poison ; Diseases stop growth , poison takes away life , ( though taken in meat or Cordials . ) Pride is poison to Grace , death to the soul ( though it be taken in the best Duties and parts . ) This destroyed the Angelical nature , when spiritual pride got into heaven . It infected the humane , till then in innocency . It is a ●anker oft bred in the fairest rose , but destroys it . The Divel seeks to get into his service the best wits , choicest parts , greatest Scholers , and by pride he makes them sure . What drew Arius , Paulus Samosatenus , Novatus , &c. into their Schismes and pestilent Heresies ? but their pride and arrogancy . 4. Evil company is as great a hinderance to growth in Grace as any of the former . We may compare these four to those four devourers , That which the palmer worm ( of idlenesse ) hath left , hath the Lo●ust ( of worldly activenesse ) eaten ; that which that Locust hath left , hath the Canker ( of Pride ) eaten ; and what that Cankerworm hath left , hath this Caterpillar ( of ill company ) quite eaten . Or else to those four destroyers , the Sword , Famine , Pestilence , and ( this ill company worst of all ) the evil Beasts . Oh Inimica Amicitia ! Austin cryes out upon it . Judas took no hurt in the Apostles society , yet among the High Priests he was undone . Peter sitting by the High Priests fire , fell in and burnt himself . Lo● had perished in Sodom , had he not hasted out . Nothing brings the Plague so soon , as eating , drinking , and conversing with the Infected . Nebuchadnezzar became a Beast , by conversing with Beasts ; and man turns to earth lying in the earth . Such as the company , such is , or shortly will be the man. Worldly company will make thee worldly ; profane , profane ; corrupt company opinionative and erroneous . Satan and his black Retinue come out in dances to meet this their great Champion singing . Pride and other Commanders have slaine their thousands ; but good fellowship ( otherwise called , ill society ) hath slain his ten thousands . Other sins send men single to hell ; this as Phinehas Javelin , strikes two dead at one stroke ; or as Samsons Jaw-bone , layes heaps upon heaps . 5 Any raigning sin hinders growth . If the Worshipper comes with Idols in his heart , his inquiry after God will not profit . Many complain of the Minister , they cannot profit by him ; their Idols cause it . Ahab could neither pro●it by Elijah , nor Micajah , not one good Sermon from them both . Judas might be with Christ all his dayes , yet not profit ; he was a Thief and a Hypocrite . Nor could Herod profit by John Baptist. Herodias , the right eye that caused him to offend , should have been plucked out . It is the Physicians Aphorisme , Corrupt Bodyes , the more they are fed , the more they are corrupted . Therefore Peters prescript is to lay aside all malice , guile , hypocrisies , &c. before you come to the sincere milk of the Word , if you would grow thereby . 6 An ill dyet , or an ill Ministry . Would you grow without meat , or by eating unwholsom , flatulent , or poisoned meat ? Take ●eed o● such a Ministry : and fix thy selfe under that godly Minister whom God hath set over thee in the Lord. We will not have our child suck every nurse , nor doth the often changing the Nurse benefit , but endanger the child . Be not carryed about with divers and strange Doctrines . But take heed how and what , and whom you hear . 7 Intermitting Duties . Pray without ●easing , quench not the spirit , despise not prophecying : neglect not the gift that is in thee ; forsake not the assembling of your selves together . Intermitting Duties for two or three dayes , is like intermitting meat for as long a time . The Amalakitish servant was taken up fainting , but when he had eaten againe , his spirit came to him again . We need Duties to keep grace and soul together , as much as meat to keep life and soul together . When the candle is newly blown out , you may easily blow it in again , but when the fire is out , no blowing can light it . When wee goe from Duty to Duty , the heart is kept burning ; when we let grace dy for want of present blowing up , we are insensibly hardned and Grace decayes . 8 Self sufficiency . There is more hope of a fool , then of him that is wise in his own conceit . He that thinks he hath already attained , seeks to go no further . He that thinks he hath Learning , Wisdom , Riches enough to serve his turne , gives over the wise mans seeking and intermeddling with all wisdom . The emptiest Vine brings forth most fruit to it self . 3 Helps to Growth . 1 Thou must be the plant which God hath planted . He is the only Husbandman , we are Gods Husbandry . Every plant which his right hand hath not planted , at length is rooted up . Nature , Art , Education , Industry , all moral perswasions make not a heavenly plant . Flesh and bloud did nothing to Peter , but the Father which is in Heaven . 2 As planted by the Fathers hand , so ingrafted into Christs root . Therefore is the branches fruitfulnesse ascribed to a double cause . 1 The Fathers pruning and purging : Every branch that beareth fruit he● purgeth , that it may bear much fruit . 2 To our Insition into , and abiding in Christ. Hee that abideth in me and I in him , the same bringeth forth much fruit ; for without me ye can doe nothing . Those parts of the tree which are nearest the root are biggest , those twigs which furthest off , least . 3 The Spirit of God hath the third hand in a Christians growth . When the Spirit breathed on the dry bones , they stood up , and became an Army . Saul , when the Spirit came upon him , had another heart , became another man. The Apostles were well grown before , but when the holy Ghost came upon them , then they grew mightily ; Pray , Blow O North wind , and breath thou South wind , that the Spices of my garden may flow . 4 To hold communion with the body as well as with the head , that being knit together by those mystical bonds and joynts , there may be an increase in the body to the edifying of it self in love . Yea , that it may increase with the increase of God ( a Divine and admirable increase . ) The branch cut off from the arm of the tree , is cut off from the root also , and withers . The sheep straying from the flock is devoured , safe when it abides with his fellowes , then the Shepherds eye is upon it . 5 To attend upon living and lively Ordinances . The tree of life growes close by the River of the water of life , no where else . 6 A good depth of Mortification to begin withal . The ground deep ploughed retaineth the seed and gives it root ; the stony for lack of this depth withered . Mark it while you will , the well seasoned Christian with Mortification , seldom warps and shrinks ; but your flashy , high flown spirits , over filled with joy at first . The meat well powdered with salt , keeps long sweet ; without , it corrupts and putrifies . 7. A good measure of Humility . God giveth more grace to the humble . The low valleys are ever more Rich then the lofty hils . Trees in time of drought wither not because of deep roots , when as the corn and grasse burn quite away . 8. Sincerity makes to grow up to him in all things who is the head . This the Nutritive grace . Mortification prepares the way for Humility , humility for Sincerity , sincerity for growth , growth for perseverance , perseverance for the Crowne . Faith is the mother or seed grace ; mortification the planting or ploughing grace , humility the rooting grace , sincerity the watering grace , perseverance the crowning grace . Sincerity makes grace to be , and makes grace to grow : without sincerity no grace is , only seems : Faith is not faith without sincerity , repentance no true repentance ; prayer no prayer . And without sincerity grace thrives not , but decayes , wanting what should water and nourish . The life and growth of all grace is bound up in the life of sincerity . 9. Lastly , but especially , wait and pray for the Rising of the Sun of Righteousnesse , for a further and fuller manifestation of Christ to thy soule : when Christ came in to Thomas , and took him by the hand , he raised him from the lowest pit of unbeliefe and doubting , to the highest pitch of confidence and Rejoycing . My Lord and my God. The Sun returning , makes the trees shoote again at Spring , which grew not all winter . Let me adde a few Motives to seek after a Growth . The Husbandman loves to go out to see his corn grow in the field ; the mother how her child comes on at nurse , the father his son at School . The first Motive . This an Argument of Truth , how differs the living child from the dead , the Picture from a true man but in growth ? Where you see not growth suspect truth . 2 There is a Perfection attainable here . As many as are perfect , let us be thus minded , Phil. 3. 15. That is , 1. A perfection comparative ( with others that fall short ) , not absolute . The Stars compared with the other parts of heaven are perfect lights , with the Sun are darknesse . Saints compared with other men are lights , but with Christ they are but darkness . 2 In Desires , Endeavors in voto : The Godly have weak performances , strong desires , are stinted and bounded in their doings , but their desires are boundlesse , aspiring , infinite . 3 They have an inchoated , not complete perfection , as a child in his parts , which daily receive a growth . We must labour after such a perfection as we are capable of . The child cannot speak when born ; first he gets one word , then another , then all his Native Language perfectly ; so must we be growing . All Natures works tend to it . The child grows first in stature , when no more in stature , then in strength ; when no more in strength , then in judgment ; when no more in judgement , then in affection , then in Grace . Sin stayes not till it come to its unhappy perfection , and shall Grace stop in the middle ? Shall the tares ripen for the fire , and not the wheat for the Garner ? 3 There is no perfection here ; viz. Actual , Absolute , Complete . This contradicts not , but fortifies the former Motive . As many of us as are perfect , Phil. 3. 15. yet ver . 12 he puts not himself into that number , I have not yet attained , I am not yet perfect ; therefore follow the harder after it . If I were at the Race end , I might rest ; I am but entered , therefore must look forward , not backward . The water runs out of the Springs , and stops not till it come together and makes a River , The River stayes not till it comes to the Sea ; there is his fulnesse . Our measure and pitch is to do the will of God on earth as it is in heaven : and our pattern , Be perfect as your Father in Heaven is perfect . Be holy as God is holy ; which because wee can never reach , we must be still striving after . The body at length comes to his growth , the soul never in this life . The Christian herein like the Crocodile , which ceaseth not to grow till it cease to live . Therefore the Godly is described , thirsting after Righteousnesse . The greedy Worldlings desires after Riches are enlarged as Hell , and the desires of the Godly after Grace are enlarged as Heaven . Another saith , Had I so much Grace I should be satisfied . Be thankful for the least , be not satisfied with the most Grace . The Godly at first saith , Oh that I had knowledge ; after , what will knowledg do without Repentance ? when he hath Repentance , yet I want Faith ; when Faith , I would have more ; when more , I would have Assurance ; when Assurance , I thirst still , I would have Christ ; more union , more communion . When Christ on earth , he longs to be with Christ in heaven . The young Christian is like the young House-keeper , who thinks a few things go to furnish and keep a house ; but the well experienced Christian ( like the old House-keeper ) findes much to do about a house , many things wanting , many decaying . 4 Non progredi , est regredi . If wee go not forward we go backward ; and this motus recessus , is ever motus trepidationis , a sad and dreadful motion : God hath made all Creatures to go forward , that is a handsom motion ; to go backward how unhandsome is it ! The Spirit moved the wheeles ever forward , never backward . The Sun rising gets heat and strength till noon , when it declines night hastens on ; at Spring it goes higher every day , and makes dayes longer till it comes to the Tropick or Solstice , then farewel Spring ; Autumn and Winter hastens . The Sun once stood still , but it was prodigious and fatal to the enemies of God ; once went back , and was a signe of recovery . Our Sun neither stands nor goes back but is alway ominous . 5 This the only way to be secured from the incursion of Error and prevailing Impieties . That ye be not drawne away from your stedfastnesse into the error of the wicked , grow in Grace , is Saint Peters Antidote . When was Solomon drawn to commit or permit those foul Idolatries , and tolerate all those new Religions , but when he cooled in his love , and was declined ? The man and beast seldom falls going up hill , usually downe hill ; the Carters Proverb , When did Cart overthrow up hill ? Take heed how you descend . Those that were made a prey to house-creeping and house-subverting Seducers , were only such as had made no proficiency ; but learning and learning , and never able to come to the grounded knowledge of the truth ; leave off growth in strictness , and the next error carries thee away . 6 Those may be able to look Christ in the face at death and Judgement , who have been growing ; You come behind in no gift , waiting for the coming of Christ. A little Grace is enough to begin the world with , not to dye with . One Talent serves to begin with , one Talent bad to appear with . If th●se be in you and abound , — Then shall an abundant entrance be ministred to you into the Kingdome of God : we are apt to say , if I once have true grace , I shall be safe ; away dispaire ; take heed of saying , away diligence too . A little grace may bring thee to glory , a little brings none to God , Phil. 1 , 11. and wilt thou set thy glory in opposition to Gods glory ? A little may bring thee into heaven when thou diest , much would bring heaven into thee while thou livest . Some truly Righteous are Saved with a Vix , and in their own apprehensions oft with a Ne vix quidem , scarcely or hardly saved , as through fire ; but these with an Euge bone serve . The man grown in grace is the great man in Gods Books : Jobs goodnesse is set down in Gods inventory before his goods ; that he was a perfect man , is set down before his so many Thousands . What a poor Inventory is there , where you can only say , Imprimis so many thousands per annum ; Item so many children : no Imprimis a perfect man , a grown Christian ? Somewhat like that short Chronicle of that long lived Methuselah , he lived nine hundred sixty nine years , begat sons and daughters , and dyed . That is a better memorial of Samuels and John Baptists childhood , then of such an old age ; The child grew , and was strong in spirit , Luke 1. 80. Samuel grew , and the Lord was with him . 1 Sam. 3. 19. Obj. I shall only resolve one great question , and troublous case of conscience , and conclude ; I grow not at all in Grace , I fear I never had Truth , what will become of me ? Answ. This is as weighty and sad an Objection as can be made , yet is frequently the complaint of many gracious hearts , no where more need of a wary Answer . 1 It may be thou sayest true , then is thy case sad . It is a fearful case to go back : It is a fearful curse if God say , Let him be filthy still , never let fruit grow more on that tree : Let neither dew nor rain be upon the mountaines of Gilb●a . 2 Thou maist be mistaken , for as all doe not grow who say they do ; so all are not growing back who fear they are . Hypocrites make their Phylacteryes broader , Godly men often make their Evidences of Heaven narrower then others . 1 We see not that growth which is really ▪ Growth is insensible , not momentaneous . The Sun we know moves , but we perceive it not moving . The blade growes but imperceptibly , not so fast , but though the husbandman rise every night , and see it every day , he sees not how it grows . Little children , if we be a while from them , we see they have grown , but they with them discern not when . Others that converse with us can discern more then our selves . 2 Growth is usually more sensible at the first conversion then after . Children grow faster at their birth , then they do all their life again . The Sun is more easily observed to move after his first rising then at noon , yet moveth still . The new marryed persons may shew more fondness , yet have the same or greater love continuing to their dying day . 3 God gives not the like measure of grace to all , therefore though thou come short of anothers measure , yet thou maist be a good Proficient . God doth stint each man with his measure of Faith , one man two Talents , another five , another ten , to each according to their ability , not his ability , but according to his own wisdom , not haply according to theirs . The Lord expects not of all alike . He gives not Grace by the Omer , as hee did Manna , to every man his Omer , none more , none lesse . Gods Church is not like an Army , wherein only valiant men are listed , all perfect Saints , men of statu●e ; but as an Army in another respect , where are a few Commanders , and many common Soldiers . Thou hast the measure which God hath dealt thee , as well as the ablest Christian. The good ground brought forth some sixty , some thirty , some an hundred , not all alike . God requireth not the like rate and measure of Grace in all , as he did the like Ransome ▪ mony from each Israelite , The Rich should not give more , the poor less , ( ●n Embleme of the same price of Redemption payed by Christ for richer and poorer Believers ; ) but as he did for Sacrifices , he that could not go to the price of a greater Sacrifice , might bring his Lamb , if not that , a paire of turtle Doves or two young Pigeons . There are Mites in Gods Treasury , as well as Talents . 4 There may be a stop at present , yet in order to growth , by some Disease and hinderance . Children under a fit of sicknesse , grow not at present , but shoot the more after . The children of Israel went not alwayes forward towards Canaan , but about and about ; sometimes stayed , sometimes went backward ; but at last , after many a weary step in a way they knew not , they were possessed of Canaan . Godly ones may under temptation or desertion be as the trees in Winter , lose their Summer leaves and fruit , but the life is hid in the root . Godly may lose the measure of their comfort and sense of Gods favour , but grow in experience , humility , selfe denyal , poverty of spirit , and love to Christ. 5 There may be a growing in one kind when not in another : Look well and you may find it . If you grow not upwards as trees in blossomes ( which oft kill the tree ) you may grow downwards . Be not high minded but deep rooted . All growth is not in knowledge , or Comfort , or Faith , but if we grow judicious , solid , serious , experienced . If we grow not in Joy , if in spiritual sorrow , if we act not Faith at present so lively , if we are exercising Repentance , it is as well . Graces as Stars , are not all seen together , but take their turnes ; some setting , others rising ; some in the Meridian when others out of sight . God sometimes puts upon the exercise of Faith , sometimes of Patience , sometimes of Zeal , sometimes of Meeknesse , sometimes it is high water with flouds of godly sorrow , and Joy at an ebb ; sometimes Springs and Rivers of fresh joy carry away all the salt waters of sorrow ; heavyness over night , joy in the morning . 6 The soul often sympathizeth with the body and mind in their natural or accidental Distempers ; melancholy humours abounding in the body , or melancholy passions in the mind , damp and cloud the present actings of grace in the soul : as the Sun when thick clouds cover it , is not seen at present , though it be at the same time in his height . 7 Grace is not alwayes decaying when there are new eruptions of old corruptions . Paul is led captive into sin ( Pugna coesus , non praelio victus , ) yet recovers himself and conquers . The Christian Soldier is dismounted and throwne beside his confidence , and fighting on his knees , overcomes his enemy . Pride is such a wild Beast , and such an enemy to Grace , that God leaves the Canaanite within us to learn us war , that it should not rise up against us to destroy us . As the wise Physician leaves his Patient to conflict with a lesse distemper , to break the force of a mortal Disease . Object . But I have had stronger and more stirring desires formerly : I am cold and flat to what I was : is not this a decay ? Answ , 1 There are at first legal stirrings raised from the Lawes terrors ; and heightned by the quicknesse and sharpnesse of strong convictions , which gall and wound the conscience ; such a one is as on a Rack , he roars , cryes out , takes on , he hath drops of Gods wrath falling on him , which puts him into a flame ( as one in a feaver , who cryes out , Drink , drink . ) This is a diseased , not right thirst . And there are Evangelical stirrings and desires begotten by the Spirit , raised by the Gospel , cherished by the Promise . These are not so loud , turbulent , make not like noise , but argue more grace . The former said , Give me ease , I am sick , I am damned , give me a pardon , or I dye . This saith , Give me grace , let me have Christ , let me be renewed , or I dy . There was more of selfe-love in those first desires , more of love to God in these . 2 Hast thou not , 1. Bemoyled and bemired thy selfe with the world ? We cannnot both prize Christ and Mammon , grow in Grace and Wealth . The stomack that feeds on coals and ashes , and such trash , must needs forsake his meat . 2 Or hath not spiritual pride given thee a fall ? Thou seest not that need of dependance on God , use of Ordinances , frequency of Duties , but art in conceit above all . Take away the wood , the fire goes out . 3 Happly thou hast obtained thy desire . Why should the Sponse seek , fear , be so solicitous , when she hath found her Beloved , as when she mist him ? Shall the children of the Bride-chamber mourn when the Bridegroom is with them ? Say to thy soul , Now return to thy rest . The Flouds stop their course when come to the Sea. The stone rests when at the center . Hope deferred makes heart sicl , desire obtained is a tree of life . A poor man condemned to dy , falls down , intreats , weeps , cryes out for his life ; it is granted , he kisseth the pardon , blesseth the Prince , thanketh his friends , he leaps , joyes , praiseth God. A Month after , this man is not so full of joy , or grief , or care , yet his life is as dear to him as ever it was . 4 Thou hast more work to do then thou couldest apprehend . Thy desires are divided into many streames , which then were confined to one object . Then thou more earnestly thirstedst after knowledge , prayedst more for pardon , now more for a broken heart , Increase of Faith , power against this Lust , skil to manage this calling , that business , and to look to the whole charge of God , and the whole Armour of a Christian. One work in hand goes on faster , but when wee must use the Sword and Trowel , fight and build , this Church work goes slowly an end . Object . 3. But my desires are not uniform , equal , sometimes up , sometimes down ; I know not what to think on it . Resp. This may bee , and yet all well . 1 This may come from the different actings and assistance of the Spirit , which is a free Agent , as the wind blowes sometimes higher , then the Ship moves faster . The Spirit is not as fire or other natural Agents , which alway act to the utmost of their activity : fire burns as much as it can at all times : The Spirit not so , but as it pleaseth ; When the Spirit moved the wheels , they moved ; when it stood , they stood . When the Spirit of God came upon Samson , he was more then a man , when the Spirit departed he became like another man. 2 Faith acts differently , and the Affections are raised or abated according to the actings of Faith. The more faith is acted in the perswasion of the love of God , the more thou lovest , prayest , obeyest , &c. 3 Thy mind is better prepared by spiritual Meditation , therefore thou art more affected ; at another time thou hast slackned thy thoughts , and thou art more dull . 4 Is not thy body or mind distempered with melancholy ? This makes thee as blind Samson to the Philistins , sport for Satan . Luther was wont to call the melancholy head , the Divels bath , where he could cool and refresh himselfe . There are two sights , which above all other please Satan : 1. To see a wicked man merry . 2. A godly man sad . He reckons himselfe sure of both when he seeth them thus . Object . But I find those corruptions in my heart which I never suspected , what a sad growth is this ? Answ. As the day lengthens the cold strengthens . When thou wast alive without the Law and thy sins , thou wast dead really ; when sin revives thou art alive . As sin reigned unto death , so grace by righteousness reigneth to eternal life . There may be these two opposite Kings in one Kingdome , reigning sin , ( or raging rather ) and Grace reigning ; death and life reigning ; sin and death reigne in thy apprehension , Grace and life in Gods intention . Where sin aboundeth most , Grace aboundeth the more in one sense ; that is , Grace is seen and set out the more to pardon so much sin . So in another sense it is as true , where Grace abounds most , sin abounds the more in making opposition so new , so great , so strange against Grace . Doubtlesse the greatest Scholers have the greatest Doubts and Objections , which they cannot answer , and the highest Saints have the sorest temptations . The more the Spirit lusteth against the flesh , the more the flesh lusteth against the Spirit . But what doth thy resisting of sin , lamenting for it , watching and praying against it signifie , but that thou art fighting the Lords battles ? and thou must never think of putting off thy harnesse till death . There is no triumphant Church on earth , all the Saints are militant . We must not look to see the Egyptians ▪ drowned till we are on the other side the red sea . It is enough if the Lord keep a distance between them and us here , that they may not come so neer as to overcome us , though in continual sight to terrifie us . Sin hath received his deaths wound by Christ his death , and the Law of the spirit of life in Jesus Christ , but in the grave it is not ; on the Crosse it is , but it is long a dying ( as if it had nine lives , as we say ) the legs and armes of it are broken ; it can never come downe ( it is fast nayled ) to rule over thee ; dying it is , not dead ; but shortly what is now dying , thou shall see dead ; and what now thou seest on the Cross , thou shalt see in his grave ; when sin and death and hell shal be cast into the lake of fire . All swallowed up in victory . Lastly , This and all the other Promises shall bee fulfilled at death , then shall be the great shooting of the departing soul , as of the bodyes at the departure : then shall what is imperfect bee done away ; or rather made perfect . Therefore in this case I conclude with the Angels words to Daniel , Go thy way Daniel , for the words are closed up , and sealed till the time of the end . Many of the choicest and greatest Promises concerning the Church are sealed up and closed ( unfulfilled ) till the end of the world . And the best and richest Promises made to the Saints are sealed , closed up , not perfectly fulfilled till the end of their life ; among which this is one great and glorious one . Etiam veni Domine Iesu. The TABLE . THE Introduction to , and opening of the Text page 1 Chap. 1 That Christ is to the Church what the Sun is to the world 6 This prosecuted , in shewing , 1-A Likenesse : 2 Unlikeness between Christ and the Sun 8 Chap. 2 The Likeness between Christ and the Sun , in five particulars ; viz. 1 Their Essence , 2 Attributes : 3 Properties : 4 Effects : 5 Accidents . Of the Agreement in their Essence . 8 , &c Chap. 3 The agreement between Christ and the Sun in their Attributes , Whereof , 1 some Incommunicable : 2 Some Communicable Unity the first Incommunicable Attribute 13 Chap. 4 Omniscience the second incommunicable Attribute . 19 Chap. 5. The Suns Omnipresence a shadow of Christs 25 Chap. 6. The Suns Omni-influence a fourth Incommunicable Attribute 28 Chap. 7. Perfection another Incommunicable Attribute 39 Chap. 8 Unchangeableness the last Incommunicable Attribute 42 Chap. 9. Communicativeness a Communicative Attribute 47 Chap. 10 Of several Properties in the Sun as a resemblance of Christ , whereof Greatness the first 60 Chap. 11 Glory a second Property 68 Chap. 12. Light the third Property 71 Chap. 13 Warmth the fourth Property 93 Nine Effects in the Suns warmth , the like whereof in Christ , 96 , 97 & seq . The vast difference between Christs teaching and mans 100 The difference between comforts given by Christ ; and those flowing from the creature , shewed in nine particulars 123 Chap. 14. The Suns Regency a shadow of Christs , alike in seven particulars 109 How the Sun is said to rule ? How said to be for a Sign . Iudiciary Astrology condemned 115 , 116 Chap. 15 The Suns activity and motion the last Property Alike in seven particulars 118 Chap. 16 The fourth agreement between Christ and the Sun in their like Effects 132 Alike in nine Effects ibid Chap. 17 Their likenesse in their Accidents 137 Whereof , 1 one greater , viz. the Suns Eclipse , wherein a likenesse in nine particulars ibid 2 Many lesse accidents : eleven mentioned 141 Chap. 18 The unlikeness and disagreement between Christ and the Sun in ten particulars 147 Chap. 19 The second main Proposition , That Christ is the Sun of Righteousness 150 Three things opened . 1 How Christ is said to be Righteous or Righteousnesse . 1. In respect of 1. his Person . 2. His Office 151 2 What Righteousnesse we have by Christ ? A twofold Righteousnesse 152 Sundry Theses or Aphorisms of Righteousnesse 154 3 How and why called the Sun of Righteousness ? Shewed in three particulars 155 Mans best Righteousnesse like the Moon at ful ; in six parlars 156 Four things done in Israels solemn Expiation day 157 Four Notes of such to whom Christ is made Righteousness 161 Five golden chains laid down in Scripture ; viz. 1 Of Decrees : 2. Graces : 3 Duties : 4 Beatitudes : 5. Priviledges 163 A fourfold unsafe Righteousnesse ; 1 Seeming , not real ▪ 2 Semi-righteousness , not complete : 3 Decaying , not persevered in . 4 Relyed upon , not disclaimed 166 A fourfold good and necessary Righteousnesse . 1 : Moral , or of Nations . 2 Legal , or of Duties . 3 Evangelical , or of Graces . 4 Divine , or of Faith 167 Chap. 20 The third main Doctrine , That all the Godly are such as fear Gods Name 171 Godly subject to a threefold fear : 1 Natural . 2. Inordinate . 3. Religious 172 Religious fear hath a double object . 1 Evil , 2 Good Evil to be feared with fear of abhorrence 173 Good with fear of Reverence 174 Reverential fear twofold . 1. Of lowest Saints arguing lesse perfection . 2 Of greater perfection and the highest Saints 175 Religious fear , 1 The initial grace 176 2 The lasting Grace 178 3 The lowest grace 179 4 The constant frame of the new heart 180 All Christians are not of one stature 181 The safety of such who have only this grace of holy fear 182 Eight Notes of holy fear 185 God takes notice of the least grace and lowest measures in his servants 186 Eight Objections answered . 1 I have no Grace . Answ. 1 Godly ones ever have low thoughts of themselves 188 2 Not alwaies equal judges in their own case 189 3 It is possible to have true grace , and be ignorant of it ibid. 4 God can espy grace where we espy nothing but sin 190 Three Gospel graces cover all sin : 1 Repentance : 2 Faith : 3 Sincerity 191 Object . 2. No grace because so little , answered 194 Object . 3 No grace because no growth 195 Object . 4 No grace , because no parts ibid. Object . 5 No grace , because no more comfort 196 Object . 6 No grace , because so many fears 197 Object . 7 No grace , because so many temptations 197 Object . 8 No grace , because such corruptions 198 Three things hard to determine 199 Eight kind of sins destroy not sanctification , lessen not Iustification , hinder not salvation , observed out of Rom. 7. 199 , 200 Seven other sins neither destroying Grace , nor depriving of glory 204 Chap. 21. The fourth main Proposition , That Christ shall certainly and timely arise upon all such as fear his Name 207 Seven Positions implyed 208 The Reasons , 1 Partly from somewhat in God ; viz. 1. His Power . 2 His Promise to back his Power . 3 His love which confirmeth his Promise . 4 His Glory which engageth all 210 2 Partly from somewhat in the godly , 1 Their prayers . 2 Miseries . 3 Graces 2●1 Quest. When shall this Promise be fulfilled , or what is the time of this Sun rising ? 212 Dispensations of Grace and comfort various , not like the dispensations or operations of nature ibid The four notable and great dayes of the Lord all unknown , 213 Nine special times when this Promise fulfilled 215 The Godly may meet with sad times 220 The godly may expect glorious times 221 Two glorious times to be expected ibid The foundation of all sound hope laid in Grace 222 The great difference , 1 Between the sorrow in the godly and in the wicked ibid. ● In their comforts ; set out in six particulars 224 The godly to expect and pray for the accomplishment of this Promise 225 Chap. 22 Of Christ his healing all the soul Diseases of his people 229 The many and various soul Diseases of the Godly ibid. Five sad but common Diseases of all the Godly 231 Three extraordinary Diseases of some Godly ones 232 Three Reasons of the Point 234 This healing implieth six things 237 Four Means Christ useth to heal the soul 238 Quest. Whence is it that many complain they are not healed ? 242 Ans. 1. It may be their sin , from a fivefold default . ibid 2 Or is their mistake . A threefold mistake of the godly 244 Christ is not one benefit but many 246 No mans case desperate 248 How are we bound to blesse God for Christ ? ibid. Five Directions to get spiritual health 249 Chap. 23 The gracious heart can read Christ and self in every creature 254 A threefold good use of the Creature ibid A fourth sinful use made of the Creature 256 The last Doctrine , That all the godly in whom Christ hath begun a good work shall come to an excellent growth in due time 257 Three especial growths or growing times to the godly 258 Two growths more easily discernable ibid. A third growth not so perceptible 259 A fourfold growth in the godly ibid. 1 In grace ; in five particulars 260 2 In Comforts 262 3 In Experiences 263 4 In Acceptableness 264 Three Reasons of the Point 265 Thankfulness for Grace bestowed 267 Five Motives to this thankfulness . ibid. Three sorts reproved : 1. Such as grow not at all 268 2 Such as grow from evil to evil 269 3 Such who grow from good to evil 270 Enquiry and examination of growth 271 Nine Notes of growth 273 Eight Hinderances to spiritual growth 277 Nine Helps to growth 281 Six Motives to growth 284 That sad Objection of many of the godly who complaine of their non proficiency and want of growth . 288 Seven Considerations laid downe in answer to this Objection 289 Object . 2. I feel a decay , I have not such life , or lively stirrings of grace as formerly 292 Four things in answer thereunto . 293 Object . 3. My desires are not alike and uniform , but unconstant 294 Four things in answer to such a case ibid. Object . 4 I find more curruption in my heart beyond all imagination . 295 Two things in answer thereunto 296 FINIS . Errata quomodo Corrigenda . REader , If thou be not ingenuous , thou hast greater Faults of thy own to look over ; and if thou bee , greater of mine then litteral or vocular to overlook ; pass by anothers , amend thy own : but think not to mend thy own at the end of thy Death-Book , but have a care to avoid or amend them all along in thy Book of Life , so wilt thou be sure to — Farewell . Notes, typically marginal, from the original text Notes for div A59622-e1020 Melius est nihil omnino scire , ne quidem unam causam eorum quae facta sun● , cur factum , & credere Deo & perseverare in ejus dilectione , quae hominem vivificat , nec aliud inquirere ad scientiam nisi Iesum Christum Filium Dei qui pro nobis crucifixus est , quam per quaestionum subtilitates , & multiloquium in Impietatem cadere . Irenaeus . Mitah 5. 2 Hebrews 13 , 8 Notes for div A59622-e1450 Malachi . i. Angelus . Mal. 3. 1. Ma● . 1. 2. Mal. 4. 5. Matth. 11. 14. Luke 116 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai is given to God 134 times in the old Testament , signifies that God is he who as a Pillar sustains all . So Christ. Heb. 1. 3. Rom. 11. ● . Heb. 9. Hos. 14. 2. Heb. 13. 15. Doct. 1. Parelius est reflexio radiorum solis in nube densa et aequabili , quae ad latus solis existit , et lanquam speculum solis radios recipit , coloremque ejus inde r●fert . Isa. 9 6. Job . 15 , 15. 1 Sam. 10. 23. 2 Sam. 14. 25. Applicat . Naturam non vocat ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed cer●as ( ut ita loquar ) qualitates , quas Dei virtus in nobis efficit . Ergo Impii et Ridiculi sunt qui ex ●oc loco transfu sionem Divina essentiae in nos imaginantur ut Impius ille Ser●etus prafractè ad mortem usque defendit . Bez Ann in . lo●um . Joh. 6. 70. Heb. 1. 3. Ci●●● . Eph. 1. 10. Col. 1. 1 Tim. 2. ● . Act. 4 , 12. Heb. 10 , 14. 1 John 5. 7. Unum sunt viz. Essentiâ , non unus , viz. Personâ . Uni● Personalis , non personarum ; naturarum , non naturali● . Trel●at . Ezek. 1. 20. 2 Chron. 5. 13 Josh. 6. 20. Cant. 6. 10. Act. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 4 32. Psal. 19 , 6. Prov. 15. 3. Heb. 4. 13. Job . 34. 22. Applicat . 1. Matth. 6. Psal. 83. 3. Gen. 6. 16. John 1 4● . Luke 19 4. Luke 18. 1 Cor. 4 5. 1 King. 6. 4. Applicat . 2 Psal. 94 7 and ●● ▪ ●● . Job . ●2 . 13 ▪ 14. Psal. 94. 8 , 9. Zeph. 1. 12. 1 Sam. 28. 15. Prov. 11. 4. Applicat . Du Barte● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . John 1. 14 Matth. 28. 20. and 18. 20. Applicat . Ezek. 8. 12. and 9. 9. Rom. 1. 20. Rev. chap. 2 , 3. Gen. 31. 49. 50 Psal. 3● . Cant. 1. 4. 1 Pet. 1. 7. Isai. 55. 13. Isai 60. 17. Applicat . 1. Eph. 1. 23 , and 4. 10. Col. 3. 11. Col 3. 11. Job . 36. 32. Cant. 1. 4. Use 2. John. 16. 7. Ex●d . 1● 25 2 King. 2 21 Gen. 5. 29. Rom. 5 32 2 Pet. 1. 3 1 Cor. 3 21 Use 4. Matth. 13 11 M●th . 11. 25 1 Cor. 1. 26 27 Joh. 6. 37. 44. John 10. 28 , 29 Luke 22. 31 , 32 2 Cor. 12. 8 , 9. Act. 22. 18. Gal. ● . 8. 5. Act. 17. ●8 . Col. 1. 1● . John. 19. 1● . 2 Sam. 16. 1● . Rom. 9. 20 , 21. Rev. 1. 13 Ezek. 18. 29 Acts 16. and 5. 33 and 7 , 54 1 Cor. 1. 30 : Col. 2. 3. 9 Nunquam novus , nunquam vetus , sempe● agens , sempe● quietus , colligens & non ●gens ●o●tans , & implans & protegens ; creans & nutriens & p●●ficiens ▪ qu●rens cum nil desit tihi . Reddis debi●a , nulli debens ; do●●s omnia nihil perdens , Aug. Conf l. 1. ● . 4 Amas nec aest●as ; zelas & s●securus es ; poenitette , & non doles ; iras●eris & tranquillus es . Aug. ibid. Applic. 1. Recipis quod invenis , & non amittis ; nunquam inops , et gaudes lucris ; nunquam avarus & usuras exigas . Idem Job 35. 5. 6 , ● . Job 35. 7 2 Cor. 3. 10. Exod. 37. 33. Jer. 31. 35 , 36. Jer. 33. 20 , 21 Ferè quart● pars decessit ●ltitudini solis in margine eccentrici , qua res digna est admiratione , dubitari enim potest utrum propter senectam mundi delabatur sol factus languidior paulatim ruente naturá : an verò in senecta natura tanqu● effoeta opu● sit viciniore positu Solis eam foventis . Nam hoc tempore Sol proprior est Territ quam Ptolomaei temporibu● milliaribus Germanicis novem millibu● non gentis septuaginta sex . Frigius l. 14. Deut. 34. 7. and 8. 4. Psalm 19 Rom. 4 22 2 Cor. 4 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim 1 16 1 Chron. 16 41 2 Chron. 7. 3 and 20 , 27 Ezra 3 11 Psal. 136 per totum . Jer. 31 3 Rom. 11 29 1 Cor. 1. 8 , 9 1 Thes. 5 14 2 Tim. 2 19 Rom. 11 1● Rom. 3 3 2 Tim. 2. 13 1 Sam. 15 11 2 Cor. 1. 20 Rom. 4. 5 , 24 & 14. 4 Isa. 64. 5. Rev. 1. 13 Luke 10. 6 De●t . 4. 19. Eph. 4 8 John 1 16 Matth. 28 19 Mark 16. 15 Applicat . 1. Isa. 55 1 , 2 Esther 2 Luke 1 2● . Psal. 130. 7. Heb. 12. 22. 23 Rev. 7 , 9 1 John 2. 2 2 Peter 2. 5 Ephes. 2. 12. Rom. 11. 23 Hos. 3. 4 , 3 Isai. 53. 1● Psal. 72 ● James 1. 5 Luke 7 , 42. 1 Kings 2. 20 Esther 7. 2. Mic●● 7 1● 2 Kings 7. 8 1 Sam. 14. 26 Mark 8. 19 , 20 2 Kings 4. 6 Luke 15 17 Luke 14. 22 Heb. 5. 2 Prov. 1 21 22 Rom. 10 21 Hos. 13 9 Psal. 81 11 Prov. 8 36 Indulgentia tua justitia mea . Bern. Matth. 7 13 Ephes. 17 Col. 1 14 Ephes. 5 25 John 10 15 Ephes. 5 23 Sol non omnes quos calefacit , illuminat . 2 Cor. 4. 4. 1 Cor. 15. 34. Ephes. 5. 14. Matth. 13. 15. Matth. 11. 6. John 9. Job . 12. 40. Rom. 11. 8. Cernitur ●●imorato contemplatore Deus , just● sed occulte suo judicio reprobcrum , nec diluen● mala , nec acceptans bona ; insuper et corda indurans , ne forte doleant , et recipiscant , et convertantur , et sanet eos : et hoc non absque certa et aeterna ratione quod tanto formidolosius , quanto immobilius fixum erat in aeternitate . Bern. Isa. 42. 8. Isa. 14. 12. 13. Gen. 3 , 6. Ezek , 28. 2 , 3. Matth. 5. 48. Est lucere Vanum ardere parum , ardere et lucere perfectum . Vae nobis si solum Lux erimus Dominus f●rvorem ab omnibus , splendorem non ita ●xigit Bern. Heb. 3. 1 Pet. 4. 10. 2 Cor. 12. 7. Isa. 30. 26. 1 King. 13. 33 , 2 King. 17. 32. Rev. 12. 1. 1 Tim. 6. 18 , 18 Rom. 12. 13. 2 Cor. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Paeraeus in Gen. 1. 16 The la●e Annotations of the Bible in loc . Du Bartas . Sith the least Star that we perceive to shine Abov● dispers'd in the Arch Chrystalline , ( If at the least Star-Clarks be credit worth ) Is eighteen times bigger then all the Earth . Job 117 8 Isaiah 40 15 Revel . 10 5 Isaiah 40 12 Applicat . Isai. 40 23 25 Esther 7 2 Sam. 13 16 ●eb . 10 2● Ephes. 3. ● 2 Sam. 23. 3 , 4 Ezek , 28. 13 , 14 , 15. Job 24 , 22 P●ov . 23. 5 Amo● 3. 7 Tu eras & aliud nihil , ande fecisti C●lum , & terram ; duo quaedam , unum prope te , alterum prope nihil . Unum quo superior tu esses , alterum quo inferius nihil esset Aug. Conf. lib. 12 Rev. 12 , 1 Matth 13 43. Matth. 17 2. 1 Cor. 15. 41 2 Cor. 3. 7. 1 King. 10. 5. Dan. 10. 17. Luke 1. 29 , 30 Isa. 49. 7. Isa. 6. 2. Applicat . 1. John 19 Col. 1 19 Eph. 1 21 1 Pet. 1. 12 Discendi ●am fuit cupidus , ut mori fuit ipsi suave : modo ex dubiis questionibus in quibus sibi sa●isfacere non poterat se p●sset expedare . M●● . Adam . S●l●m qui vid●●di 〈◊〉 causa est , ●●●ucri non p●ssamus ; radas acies submovetur ; obtatus in●uentis hebetatur ; et si diutius inspicias omnis visus extinguitur . Qui ipsum solis Artific●m , illum 〈◊〉 fontem poss●s sustinere , cum ●e an ejus ●alg●rib●● 〈◊〉 , à fulminibus abscondas . Minut . Faelix . Act. 36. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just. Mart. Exp. fid . John 1 4 9 & 8 12 , & 9 5 & 12 , 35 Isa 426 Ja● . ● 17 Col. 1. 19. 1 Tim. 6. 16. Eph. 1 , 18. Job . 38. 7. Psal. 119. 105. 2 Pet. 1. 2 Sam. 23. 304 Est lucere Parum est ardere parum , ardere et lucere perfectum . Vae n●bis filuxerim●● tantum . Matth 5 1● Phil. 2 15 16 John 1 John 15 ● John 6 32 John 1. 9 Rom. 12 3 1 Cor. 12 7 Eph. 4 7 1 Cor. 4 5 Luke 16 16 2 Thes. 3 ● . Rev. 21 23 Rom. 12 3. Joh. 3. 34. Acts 6 Acts 13. 10. Rom. 15. 14. Plenitudo multiplex . 1 Alia fontis , alia vasis . 2. Alia capitis , alia membri . 3 , Alia divinitatis , alia creaturae . 4. Alia maris alia fluminis . 5. Alia permaneus , alia tran●iens . 2 Cor. 11. 13. Matth. 13. 33 Luke 5. 39. Jerem. 6. 16 Daniel 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jude v. 11 , 12 , 13 , 16 2 Pet. 2. 17 , 18 Jude v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heri Sa. crilegi , hodie Sacrifici . Hierom. 2 Pet. 2. 22. Opus est juvene medico novo coemiterio , novo Theologo , novo inferno . Luth. Matth. 24 , 29 Rev. 8. 10 and 9. 1 Rev. 8 1● Rev. 9 ● sai●h 8 ▪ 19. Reas. 1. Rev. 21. 2● 1 John 1. 6 Acts 26. 1● 3 Eph. 5. 13 Rom. 7 9 4 John 11. 9 Prov. 4. 19. 5 Psa. 104. 22 , 2. Phil. 2. 12. John 12. 35. 6 Eccles. 11. 7 Totus di●ideratissimus . Jun. Totus di●ideria . Montanus . Totus dulcedines . Heb. Applicat . 1 Psal. 139. 7 , 8 , 9 Col. 1 , 13 John 15 : Psal , 104. 20. Phil. 89. 15 Phil. 1. 19. Job 24. 17. 3 John 12. 35 Matth. 8. 12 John 3. 19 John 6 39 2 Pet. 1. 9. Obs●urus locus est , Tota vita Homints . Dies autem est p●●●a cognitio Christi , vel vita illa ●●ata p●●● ha●● . Qamdiu ig●tur his sumus . Summ● utilitatis est Scriptura . A●●● . in loc . ● Tim 4 13. Matth. 13 33. Luke 24 45 Eph. 4 , 11 , 12 , 13. Heb. 8 11 Heb. 3 13 Heb. 10 24 Heb. 13 22 Eph. 5 John 6 27 John 16 26 1 John 2 26 John 1 5 Luke 16 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1 21 John 9 40 41 Eph. 5 4 John 12 21 John 1 35 & 40 compared . Matth. ●233 Isa. 42 19 2● John 1. 17. Sol non omnes quibus lucet etiam ●alefacit . John 14. 22 Hebrews 6. 4. 2 Kings 4. 31 Isai. 64 , 1 , 2 , 3 John 14. 23. Num. 9. 22 , 23 Applicat . 1 Sol non omnes calefacit quibus lucet : ibi instruimur , hîc afficimur . Instructio facit doctiores , affectio sanctiore● . Bernard . Isaiah 55. ult . Luke 24. 32 Hosea 11. 4 Deut. 33. 14 Aurum optimum ac gemmas pre●iosissimas ad O●●um & Meridi●m nasci ▪ Cardan . Oriens & Africa minio & Argento vivo caret . In s●ptentrione ferrum in ipsa superficie terrae , ita anrum ad Meridiem in agris & arena pura reperitur . P●●v . 14. 13 Exod. 32. Judg. 9. 27 Eccles. 7. 3 Act. 9. 31 Gal. 5. 22 Job 20. 22 Job . 13. 31 , 32 1 Peter 4 , 14 Judg. 9. 27 , 39 Job 21 , 13 Prov. 7. 22 Jer. 51. 39 , 40 Nehem. 8. 10 Jer. 2. 24. and 22. 21 , 23 Gen. 49. 22 Gen. 16 Cant. 4. 16. Numb . 11. ● . Isaiah 4 , 5. 6. Cant. 2 , 11 , 12 Gen. 1. 16. Psal. 136. 8. Isaiah 33. 22 James 4. 12. Psalm 72. Isa●ah 19. 11 1 Cor. 15. 1 King 4. Ad aquilonem positi corpore majores a● robustiores ; ad Meridiem imbecilliores , aliis tamen ingenio praestant . Sub tropicis supra modum atri , sub Arcto fusco sunt colore . Post ad gradum 60 rubicundi , ad 45 candidi , ad 30 flavescunt , australes nigros , Septentrionales glaucos habent oculos . Frigius de nat . Popul . Caerula quis stupuit Germani lumina , flavam Caesariem ? J●venal . Malach , 1. 11 Psal. 72. 8 Rev. 8 Signa sunt Luminaria Coelestiapartim naturalia temporum & tempestatum , partim morali● , sive perfectionis Creatoris , sive officii Creaturae , partim oeconomica , in variis rei oeconomicae partibus obeundis Spanhem . in dubiis . Vide Paraeum in Gen. 1. 14. 1 Kings 22. 22 Jonah 2. 8 Vide Spanhem . inter Dubia Evang . Dub. 33 in cap. 2. Mat. de Astrologia Iudiciaria . Ab Augusto talc Urbe , à Tiberio primum , post à Claudio , Italia , à Vitellio Orbe & vita , à Domiti●no bis Urbe & Italia●jecti ●jecti & interdi●ti , ut hominum genus potentibus infidum , sp●rantibus fallax . Idem ▪ Quam multa Pompei● , quam multa Crasso , quam multa Cae●ari à Caldaeis dicta , memini ? Neminem corum nisi domi , nisi Senectut● , nisi cum claritate moriturum Cornelius à L●pide in Act , 19 Job 29. 25 Applic. 1 Psal. 19 Isa. 63 John 5 17. Rom. 12. 11 Luke 14. 18 John 9. 1 Luke 2. 49. Eccles. 1 Luke 19 13 Animam pros●le . Ezek. 16. 49 Exod. 13. 13 Psal. 19 Psal. 68. 17 Applic. ● Malach. 3. 1 2 Pet. 3. 9 Mal. 8. 5 Luke 18. 8 Heb. 10 37 2 Pet. 3 4 Isaiah 5 19 Psal. 64. 8 Rev. 18 Exod. 32 , 34 1 Sam. 3. 12 Applic. 1 2 Sam. 8. 2 Isaiah 25. 1 Jndg , 11. 35 John 13. 1. Exod. 33. 19 2 Tim. 2. 13 Rom. 3 Isaiah 3. 11. 1 Kings 22. 23 1 Sam , 15 Luke 10 , 6. Applicat . 1 2 Chron. 34. 2 Num. 14. 22. Josh. 3. 15. Exod. 10. 16. Exod. 12. 31. Exod. 8. 9. Gen. 26. 13. Job . 17. 9. Dan. 235 Matth. 21 44 Rev , 131 Rev. 56 2 Kings 19 28 Rev , 16 13 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Thes. 2. 4. Heb 7. 25 Isa. 40. 28 , 29. Judg. 15. 18. 2 Sam. 23. 10. Josh. 14 11. Heb. 13. 8. Ezek , 1. Zech : 4. 12. Hab. 2. Isa. 50. 10. Mich. 7. 8. Isa. 8 , 19. Acts 16. 25. Acts 26. 13. Psal. 8915. Rev. 21 , 5 Psal. 104 Phil. 4. 1● Isaiah 10 4 Cant. 1. 4 and 6. 12 John 11. 9 Heb. 2 9 John 2 , 14 There was dark ness over all the earth from the sixth to the ninth hour , that is , from twelve a Clock to three Matth. 27. 45 Isaia● 53. 2 Rev. 5. 12 and 7. 10 John 19. 30 Austin , Conf. l. 1. Vult mutationem , non mutat voluntatem . Gen. 1 Acts 8 , 22 Gen 4● Isaiah 69. 2 Quadam sun● delicta Quotidianae incursionis , quibus omnes sumus objecti , &c. in nego●i●● , in officiis , in quaestu , in victu , in visu , in auditu , quanta ten●amur , ●t ●i nulla ●it venia istorum , nemini salus competat . Tertul , de Pudicit . Acts 2. 20 Rev. 22. 5 Heb. 1 , 8 Matth. 5. 45 Rom. 9. 25 1 John 2. 2. 1 Cor. 1. 30 Jer. 33. 23 and 23. 6 Isaiah 65. 15 See Isai. 62. 2 Psal. 16. 2 Matth. 3. 15 Job 9. 15 Jer. 31. 15 Phil. 1. 11 2 Kings 4 Gal. 3. 10 Malach. ● . 3 Exod. 28. 38 Lev. 16 Lev. 16. 14 Zach. 12. 10. 11 Rom. 12. 1 Phil. 3. 8 , 9 Appli● . 1 Col. 1. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . John 1. 9 Psalm 71. 16 Phil. 2. 7 Rev. 12. 1 : Ephes. 5. 27. Exo. 29. 29 , 30 Revel . 19. 8. Rom. 3. 22 Rom. 10. 5 1 Cor. 1. 30 Phil. 3. 9 Exod. 29. 14 ▪ Lev. 8. 17 Cave non tantum à malis operibus , sed etiam à ●bonis . 〈…〉 . Job 9. 30 , 31 ●sther 4. 2 2. 12. Numb . 35 , 26 , 27 Prov. 12 , 26 Rom. 14. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes. 4. 24. Lev. 13. 32 Deut. 9. 1● 2 Cor. 6. 7 Matth. 23. 23 Hosea 6. 4 Luke 18. 9 Eccles. 7. 16 Hosea 4. 1 , 2 Matth. 5. 19 Luke 1. 6 1 John 3. 7 Titus 2. 11 , 12 Phil. 3. 9 Deut. 22. 1● Num● . 15. 39 Rev. 7. 14 Observat. Psalm 44. 8 Psalm 76. 12 Deut. 28 58 Gen. 32. 11. 2 Chron. 20. 3 Prov. 14. 16 Matth. 8. 26 Acts 2. 5 and 8. 2 Psal. 119. 12● Job 31. 23 ▪ Deut. 9. 19 2 Cor. 5. 11 Heb. 10. 31 and 12 , 29 Eccles. 9. 2 Job 1. 1 1 John 4. 18 2 Tim. 1. 7 Isai , 11. 2 Malachi 1. ● Lev. 19. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 33 Deut. 28. 98 Reas. 1. Psalm 111. 10 Rom. 8. 15 - John 16. 8 Matth. 8. 25. Jonah 1. 6 1 Sam. 6. 7 , 8 Kings 6. 27 Joshuah 10. 6 Psalm 119. 49 1 Sam. 20. 8 , 9 1 Sam. 22. 23 Sinon curarem non orarem ; si non timerem , non crederem . Reas. 2. Jonah 1. 9 Gen. 47. 19 Job 28. 28 Jer. 32 ▪ 40 Reas. 3 Applicat . Hebrews 2. 13 Romans 11. 32 Zachary 9. 12 11 ▪ 7 Hab. 3. 16 , 17 Prover ▪ 14. 32 2 Sam. 15. 3 Hab. 2 Psal. 147. 10. 11 Isaiah 57. 25 and 66. 2 Bern Malachi 3. 2 , 3 Revel . 1. 7 1 Sam. 14. 4 1 Kin. 19. 11 , 12 Genesis 15 Acts 10. 2 Phil. 2. 12 Hebrews 11. 7 Psalm 147. 11 Isaiah 50. 10 Ephesians 6 , 4 Malachi 3. 17 Psalm 10. 17 Prov. 19. 22 Psalm 6. 8 56. 8 1 Sam. 1. 15 Luke 18. 13 7. 37 Matth. 18. 14 1 Kings 7. 26 , 38 2 Tim. 2. 20 Ephesians 3. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor ▪ 15. 8 2 Cor ▪ 12. 11 Exod. 34. 29 2 Sam. 11. 14 Judges 11. 35 2 Peter 2. 3 Isaiah 29. 8 Genesis 40 Romans 3 Matth. 18. 24 Ezek. 33. 11 Tertia pars grani filum 130 pedum circumambit , in folia adeo tenuia tranfit , ut auri uncia plusquam decem jugera terrae tegere posset . Cardan . James 5. 11 1 Peter 3. 6 Gen. 11. 12 , 15 Id agit tota Scriptura ut Deus misericors esse credatur . Luther . Isaiah 1. 18 Isaiah 40. 27 Luke 7. 50 and 8. 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauca vel parva ; inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . parva fide . Rev. 2. 14. 20 Cant. 4. 7 Matthew 8. 10 Rom. 12. 3 Ephesians 4. 7 Surgunt indecti & rapiune regnum coelorum . Aug. 1 Cor. 1. 8. 5. 20 Tertullian . Numb . 12. 3 10. 2 Job 12. 2 Job 15. 8 , 9 Job 42. 8 Luke 18. 14 Bona turbata , mala pacata . James 1. 12 Amat proditū , odit proditorem & proditionem . Daniel 2 1 Kings 14. 30 Lev. 13. 56 Romans 7. 14 Ephesians 4. 19 Romans 6 Acts 27. 41 Numb . 25. 30 Hebr. 10 , 26 Ezekiel 36. 31 Verse 16 Verse 22 Romans 7. 17 Exodus 17 Deut. 7. 22 2 Cor. 12. 7 2 Cor. 11. 30 12. 19 Verse 23 2 Sam. 10. ● Isai. 24. 17 , 18 Amos 5. 19 2 Peter 2. 20 Romans 7. 11 and 7. 9 and 6. 11 Gen. 9. 21. Deut. 19. 4 , 11 Proverbs 28 1 John 1 Psalm 112. 4 Isaiah 60. 1 Revel . 10. 9 Isaiah 50. 10 Job 29. 2. 3 Jer. 14. 8. Judg. 13. 21. Lam. 3. 17. 1 Sam. 28. 15 Ps. 119. 81 , 82 Reas. 1. 2 Cor. 4. 2 Pet. 3. 13. Psal. 19. Hos. 2. 19. 20. Prov. 13. 12. Isai. 54. 1. Isai. 63. 9. Psal. 12. 5. Isai. 57. 18. Ezek. 16. 6. Jer. 31. 18 , 19 , 20. Job 33. 27. Psal. 97. 11. Ezek. 12. 27 Lu. 17 , 24 , 25 27 Gen. 12. 4. Gen. 15. 1 , 12 , 18. Num. 12. 7 , 8. Exod. 33. 12. Joh. 20. 26. Judg. 13. Luk. 3. & Luk. 9. Psal. 77. & 88. Luk. 17. 22 Revel . 1. 10 Isaiah 56. 7 Exodus 20. 24 Isaiah 4. 5 Luke 2. 46 Jo. 20. 19. 29 Isaiah 57. 19 Acts 10. Luke 3. 21. & 9 21 Hosea 12. 4 John 3. 33 Deut. 26. 17 18 Acts 2. 48. 8 & 10. 37 Luke 24. 35 & 32 Genesis 15 2 Chron. 30 19 , 20 , 27 ▪ Cant. 1. 8 Gen. 32. 24 Gen. 28 Gen. 37 Matth. 3 & 4 Exodus 4 Jud. 6 & 7 Exodus 19. 19 Acts 7. 55 , 56 Daniel 3. 25 Acts 16 , 25 1 Pet. 4 ▪ 14 Gen. 22. 16 , 17 Gen. 35. 9 , 10 , 14 , 15 Deut. 34. 1 , 5 Heb. 11. 13 Heb. 6. 12 2 Thes. 1. 10 Revel . 7 ●oh . 5. 14 Isaiah 60. 1 Isaiah 24. 23 Use 1. Lam. 1. 12 Lam 3. 1 , 2 John 18. 36 Num. 16. 19 & 42 Rom. 9. 4 Isai. 60. 19 , 20 Mat. 21. 21 , 22 Psalme 112. 4 2 Cor. 4. 8 & 6. 10 Isaiah 8. 21 , 22 Deut. 28. 34 Job 1. 20 1 Sam. 28. 20 Job 21. 17 Job 15. 21 Job 31 ▪ 28 Jo● . 4 , 32 Isaiah 64. 5 Job 21. 14 Psalm 92. 14 Jerem. 50. 11 Jeremiah 8. 4 Romans 11. ● 1 Kings 1. 17 , 18 2 Sam. 7. 25 , 26 , 27 Psalm 119 Psalm 18. 33 Matthew 14. 25 Psalm 88. 8 John 20 Psalm 70 Cant. 3. 10 Psalm 10. 1 Jeremiah 14. 8 Job 3. 10 Psalm 63 ▪ 3 2 Samuel 14 Exodus 33. Acts 9 Romans 11. 33 Isaiah 35. 10 Isaiah 14. 17 Psalm 9. 18 Matth. 4. 23 & 8. 16. Mark ● . 30 ▪ 3. 1 Mark 2. 4 Psalm 51 Luke 4. 18 Luke 10. 30 Luke 13. 11 2 Kings 2 Exodus 15. 23 Isaiah 1. 6 Ezekiel 16 Leonum & canum catuli , &c. 1 Sam. 25. 37. Ezek. 36. 26 1 Kings 8. 38 2 Sam. 4. 4 Je● ▪ ● . 12 , 14. 22 Hosea 14 ▪ 4 Cant. 5 ▪ 6 Rom. 7. 9 Eccles. 7. 26 2 Sam. 13 Romans 8. 6 1 John 2 , 15 Numbere 2● 1 John 3. 8 Acts 10. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ● . wholly subjugated , subdued , and under the power of the 〈◊〉 . P. 8● . 7 , 14 ▪ 16 Job 6 Ps. 90. 11 Prov. 18 14 Job 6. 2 , 3 , 4 Numbers 21 Luk. 10 30 , 31 Rev. 22. 2 Ezek 34 16 Mark 6 , 13 Matth. 8. 17 2 Kings 5 2 Chro. 26. ●0 . 2 Sam. 5. 8 Luke 14 ▪ ●● Isaiah 33. 24 Jer. 17. 14 Psalm 107. 20. Isaiah 57. 20 Ezek. 47. 9 Luk. 13. Joh. 5 Proverb 12. 25 Isaiah 53 1 Peter 2. 24 Hebrews 9. 14 Mark 8. 23 Mark 7. 33 Matth. 8. 13 9. 20 1 John 1 7 Psalm 30. 5 Isaiah 66. 13 Deut. 32. 1● Matth. 23. 37 Isaiah 63. 1 Canticles 8 Hab. 3. 8 Psalm 18 Luke 17. 24 Mark 5. 26 John 5. 40 Psalm 32 Ser. 10. 19 Jer. 8. 2● . Matth. 13. 5● Luke 7. 38 * 2 Kin. 5. Magis honorificum est habere aliquid ex merito quam ex donatione sola . Bellarm. Nobiliu● est aliquid habere ● se , & per se , quam ab alio & per alium . Durand . Ab●it ut justi vitam aeternam ut pauper eleemosynam expectarent ; multo namque gloriosius est , ipsos quasi victores & triumphatores eam possider●●anquam palmam suis sudoribus debitam . Tapper . Colossians 3. 5 Galatians 5. 24 John 7. 23 Mark 8. 22 , 23 Romans 6. 13 Mark 5. 29 Zachary 13. 1 Applic. ● Cor. 1. 30 The third day of the first week Du Bartas Eden Isaiah 66. 1 , 2 2 Chron. 16 Mark 5. 26 Matth. 8. 2 ▪ & 8. 9 Mark 9. 22 Matthew 15 Luke 7 Luke 23 2 Kings 5 Nulli rei natus nisi ad poenitentiam . Acts 22. 16 Ephes. 4. 5 Ephes. 5. 26 Ezra 47 Psalm 119 9 Rev. 7 14 Tit. 3. 5. 1 John 5. 6. Lev. 14. 6 & 51 Psal. 51. Matth. 9. 6. John 5. 8 , 9. 2 Cor. 7. 1. Phil. 2. 12. Joh 5. 14. Psal. 85. 8. 1 Cor. 1. 7. 2 Tim. 4. 8. Rev. 22. Joel 2 25 Deut. 8 Prov. 6. 6 Prov. 24 30 Prov. 23. 29 , 30 , 31 Si ad solis aspectum oculorum a●ies hebescit , hoc idem mentis acies pat●●ur in cogita●ione omni de Deo ; et quanto ad considerandum Deum intenditur , tanto raag is cogitationis suae luce caecatur . Quid enim de eo condignè dicas qui est omni sublimitate sublimior benignitate benignior , bonitate melior , Iustitia justior , omni clementia clementior ? Tertul , de Trin * Porrum & cepe nefas jugulare , a● frangere morsu . † 〈◊〉 saginarii , junius Saginati , Arius Mont● O sanctas ge●●es quibus hac nas●nntur in ho●tis numin● . Juven . Zachar● 12. 8 Psalm 105. 37 Isaiah 65. 20 2 Cor. 7. 11 1 Cor. 1. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1 ▪ 17 1 John 2. 14 Job 17. 9 Romans 4. 20 Acts 24. 16 Isaiah 32 ▪ ● Luke 2. 40 Hebrews 2. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews 5. 14 Revelat. 2 , 19 Rom. 15 ▪ 14 2 Thess. 1. 3 1 Thess. 5. 11 ▪ Romans 16 ▪ 12 1 Tim. 4. 15 Hebrews 5. 12 Isaiah 61. 3 1 Samuel 2. 1 ●●m . 5 ▪ 3 , 4 , 5 Rev. 2. 17 1 Samuel 7. 12 Genesis 30. 8 Exodus 1. 22 Genesis 30 ▪ 24 2 Tim. 4. ●● Col. ● . 19 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Roman● 8 ▪ 15 ● Tim. 1. 7 Psalm 116. 7 2 Tim , 1. 1● John 4. 42 John 20. 25 , 26 27 , 28 Mr● . Honywood Luke 2. 52 Ezekiel 16 Isaiah 41 , 8 Rev. 21. 7 Isaiah 62. 4 Exodus ● . 5 19 , 24 Deut. 34. 10 Exodus 33. 19 Reas. 1. Mark 4 The new man is not as the first Adam , created perfect at first , but is renewed day by day . ● John 3 ▪ 9 Isaiah 58. 11 Psalm 92. 13 ▪ 14 Joshuah 3. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 19. Mark 4 6 Luke 8. 6 Phil. 1. 6 1 Thes● . 5 ▪ 24 Applie . 1. Isaiah 55. ult Psalm 116. 15 Job 21. 13 2 Tim. 3. 7 Matthew 21. 19 Hebrews 6 Jeremiah 9. 2 2 Tim. 3. 13 2 Kings 23. 25 1 Kings 21 ▪ 25 1 Kings 2● . 23 Isaiah 3. 9 Phil. 3. 19 Gen ▪ 4. 22 , 23 , 24 There are two growths which are the growths of God ; 1. From evil to good : 2 , From good to better . And two growths of Satan ; 1. From ill to il : 2 , From good to ill ; miserum est fuisse faelicem . Sa●an fell thus from an Angel of Light to a Prince of darknesse . Ezekiel 3. 20 Jude v. 13 Matthew 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . James 1. 15 Vide Bern. de conscien cap. 3 Vide lapsum ( inquit ) im● casum mal● conscienti● , qu● minuta●im & peditentim declinet à Deo , & ita in profundum descendat ut super eum urgeat Puteus os suu● . Use 3 Jeremiah 7. 26 Judges 2. 10 Jeremiah 24 Jeremiah 6. 10 Isaiah 30. 11 Hosea 4. 16 Jeremiah 8 20 1 Cor. 1. 7 Revel , 22. 2 Ille se plurimum profecisse sciat , cui Cicero valde placuerit ▪ Erasm . Quintil. 2 Peter 3. 18 Philippians 3. 8 Phil ▪ 3. 12 Proverb● 30. 2 Ephesians 3. 8 Genesis 32. 10 Proverbs 19. 22 Nehemiah ● . 11 2 Cor. 7. 11 Proverbs 18. 1 Prov. 21. 25 Proverbs 24. 10 2 Samuel 16. 10 1 Peter 2. 2 Luke 22. 15 Proverbs 10. 4 2 Timothy 1. 6 Luke 8 and 14 Luke 17. 28 Joel 1. 4 Ezekiel 14. 21 Ezekìel 14. 4 ● Peter 2. 1●2 Hebrews 13. 9 Luke 8. 18 Mark 4. 24 ● Thess. 5. 16 , 17 , 18 1 Timothy 4 Hebrews 19 1 Sam. 30. 12 D● Harris Proverbs 26. 12 Hosea 10. 1 Si dixifti sufficit , periisti . Aug John 15. 1 1 Cor. 3. 9 Matthew 15. 13 Matthew 16. 17 John 15. 2 John 15. 45 Ezekiel 37 1 Samuel 10 Acts 2 Cant. 4. 16 Ephesians 4. 15 Coloss. 2 ▪ 19 Revel . 22 , 2 1 Peter 5 Ephesians 4. 15 John 20. 28 Ezekiel 1. 12 Joshuah 10 Isaiah 38. 7 , 8 2 Pet. 3. 17 , 18 1 Kin. 11. 6 , 7 2 Tim. 3. 6 , 7 1 Cor. 1 7 2 Peter 1 Gen. 5. 26 , 27 Heb. 6 , 4 Revel . 22. 11 Mark 4 ●7 Roman● 12. 3 Matthew 25. 15 Exodus 30. 15 Lev. 12. 8 Mark 12. 42 Est mora in vi●i●● regressus qui progressu● conducit , ut in saltu qui toto impetu antrorsum ferri cupi● , regreditur . Bolles Past. Evan ▪ lib. 2. c. 21 Crescunt Pom● & corpora humana , non solum cum vel magnitudine , aut proceritate augentur , sed & illa ubi maturescunt , & h●c ubi firmius consolidan●ur membra ▪ Bol. ubi sup●● ▪ Psalm 30. 5 Natura ●● obtu●i●r languidius gratiae exerci tium . Non zelus in senibus , ut plerumque videtur , sed ardor ●uvenilis deserbuit . Idem . Est superbia gratia imprimis infesta ; banc bestiam ut subigat Deus , facit quod medicis sole●ne morbura non ita gravem fovet , ut qui certè let●alis devitet . Idem ▪ Matthew 9 Prov. 13. 12 Ezekiel 1 Caput melancho● licum Diaboli B●●n●u● Regredi non est , plura●n se peccata animadver●ere ; quo enim peccatum nobis conspectiu● , eo pl●● adest luci●●nterna . Bolls Tandiu non relabimur , ubi ad priora contendimus . Aug. Romans 8. 2 Daniel 12 , 9 
A26862	----	Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter. Baxter, Richard, 1615-1691. 1655 Approx. 502 KB of XML-encoded text transcribed from 180 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A26862 Wing B1186 ESTC R38720 17896932 ocm 17896932 106762 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26862) Transcribed from: (Early English Books Online ; image set 106762) Images scanned from microfilm: (Early English books, 1641-1700 ; 1115:16) Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter. Baxter, Richard, 1615-1691. [14], 334 [i.e. 344] p. Printed by Abraham Brown, Hague : 1655. Separate t.p. for: An appendix to the fore-going treatise. Pages 227, 247, 251, 313 misnumbered as 327, 245, 241, 213. Page numbers' 241-250 repeated in pagination. Imperfect: print blurred, print show-through. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Covenant theology -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion APHORISMES OF JUSTIFICATION , With their Explication annexed . Wherein also is opened the nature of the Covenants , Satisfaction , Righteousnesse , Faith , Works , &c. Published especially for the use of the Church of Kederminster in Worcestershire . By their unworthy Teacher , RI. BAXTER . Hebr. 9. 15. And for this cause he is the Mediator of the New Testament , that by meanes of death for the Redemption of the transgressions under the first Testament , they which are called might receive the promise of eternall inheritance . HAGUE , Printed by Abraham Brown , Anno 1655. To the Learned , zealous , Faithfull Ministers of Jesus Christ , Mr. Richard Vines , Master of Pembroke-Hall in Cambridge , and Mr. Anthony Burges , Pastor of Sutton-Cold-field in Warwickshire , Members of the Reverend Assembly of Divines , my very much valued Friends and Brethren in the work and Patience of the Gospel . Most Dear Brethren , I Never well understood their meaning , who crave Patronage to their Writings from the meere great ones of the times . If they need or desire a borrowed honour , methinks they quite mistake their way , and go for water to the top of Teneriffe , which they should seek in the valleys or stillflowing Springs . To give them our Writings to instruct them , is agreeable to our Office and duty : but to submit them to their censures , or crave the protection of their Greatnesses , and prefix their names as the Signatures of Worth , as if Truth did ever the more dwell within , where this gilded sign is hang'd without : this seemeth to me , to be as needlesse , as absur'd . The self-idolizing sin of Pride is so naturall to all men , especially when furthered by dignities and wordly pomp , that they are apt enough without a tempter , to take themselves for the summum genus in every Predicament as well as their owne . A little help wil mount them above their Teachers , and a little more above Ordinances ; but the top of the ambition is to be above God ; that on them as the Alpha all may depend , and to them as the Omega all may ascribe . I think it a more needfull work ( not for our honour , but their own safety ) to make them understand , that Princes and Parliaments are Schollers in that Schoole where Christ is the Master , and we his Ushers : and that ( at least ) in respect of our Nuncupative , Declarative power , we are their Rulers in spirituals , whom they are bound to obey , Heb. 13. 7. 17. and that all Ministers are Bishops or Overseers in the language of the holy Ghost , Act. 20. 28. Phil. 1. 1. &c. and not the servants or pleasers of men , Gal. 11. 10. They leave us the bare name of their Teachers , so that we will teach them nothing but what they have taught us first , and leave out the hard sayings , which they cannot beare . For my part , though I have found as much respect from such as most , yet have I known very few of the most Religious great ones , but if I would deal but half as plainly as my commission and patterns doe require , I should quickly turne their respect into indignation . If the old round dealing Prophets and Apostles were among us , I doubt some pious Gentlemen would take them for sawcy , proud , pragmatical fellowes ; and would think their tongues ( though not their revenues ) did need a reformation . All this is no blemish to Magistracie , the Ordinance of God , but to humane nature , that for the most part can as ill beare a high estate , as a mans brains can endure to stand on the pinacle of a steeple . Nor is this to blame any due honor to such , but to excuse my selfe , that I employ not my breath to fill any empty bladder . For you who are low , and full , I suppose the acknowledgement of your worth is lesse dangerous . As I am more beholden to Reason and Religion , then to Greatnesse , so doe I feel them command my esteem and affections most powerfully . Your names therefore have I chosen to prefix to this paper . 1. As acknowledging you indeed fit censors of my Doctrine ; having alwayes valued the judgement of Aristotle in Philosophy before Alexanders ; and thinking your approbation more considerable then all the Lords or Commanders in the Land. If you approve , I shall be the more confirmed ( and so will my people for whom I write it , who know and honour you . ) If you disallow , ( for I cannot conceit that there is nothing to be disallowed ) I shall suspect , and search againe . 2. I desire also hereby to acquaint the world with the reverend esteem I have of you , and to shew the contemners of the ministry some examples for their confutation : That they who think that England hath not as learned , holy , experimentall , judicious , humble , heart-piercing Preachers , as any other Nation whatsoever , may look upon you and confesse their errour : That for all the dissentions that have so wasted both Church and State , it may appeare in you , wee had some that were lovers of peace ; and if all had been so minded , our wounds had bin heal'd . That our ignorant yonglings that rush upon the Ministry ( who may see themselves in that glasse , 1. Tim. 3. 6. may consider their distance from such as you , and be humbled . That those who wonder at the spreading of errors in our people , may see in you , we had some that taught them better ; And Alexander did unjustly hang Ephestions Physitian because hee dyed . And that our Authors or defenders of Ieroboams worship , whose fingers itch to be doing with the Prophets that gain say them , may see what manner of men they have to deale with , whose worth is sufficient to disgrace the proudest persecutors , and make their names hatefull to all generations : To whom I commend Sir Walter Rawleighs true observation ( Hist. of the world par . 1. l. 4. c. 3. ● . 6. ) [ If Antipater upon his conquest had carried all other actions never so mildly , yet for killing Demosthenes , all that read his eloquent Orations , doe condemn him for a bloody Tyrant to this day : Such grace and reputation doe the learned Arts finde in all civill Nations , that the evill done to a man famous in one of them , is able to blemish any action how good soever otherwise it be , or honorably carryed . To such ends as these have I here prefixed your names ; and not to interesse you in the dishonour of the imperfections of this slender Tractate . Farewell , Reverend Brethren , and go on to be exemplary in all spirituall excellencies : And that the Lord of the Harvest would send forth more such , and lengthen and succeed your labours to his Church , is the hearty prayer of . Your unworthy fellow-servant , RI. BAXTER . Apr. 7. 1649. To the Reader . THe slow progresse of knowledge , and the small addition that each age doth make to the foregoing , both in common Sciences and Divinity , doth seem a wonder to many . Among many others , these foure are no small impediments to this desirable increase . 1. Every ignorant , empty braine ( which usually hath the highest esteem of it selfe ) hath the liberty of the Presse , whereby ( through the common itch that pride exciteth in men , to seeme somebody in the world ) the number of bookes is grown so great , that they begin with many to grow contemptible ; and a man may bestow a great many yeares to find out the Authors weaknesse , and that his books have nothing in them but common ; and so many must be tossed over before we find out those few that are cleare and solid , that much of our lives are spent in the discovery : And yet he is thought to scape well that onely loseth his time and labour and gets no more hurt by them . Some think the truth will not thrive among us , till every man have leave to speak both in Presse and Pulpit that please : God forbid that we should ever see that day ! If ten mens voyces be louder then one , then would the noyse of Errour drown the voyce of Truth : Ignorance is usually clamorous and loud , but Truth is modest , though zealous : One Orthodox faithfull Teacher , would scarce be seen or finde room for the crowd of seducers : For the godly , compared with the ungodly , are not neer so few as the men of cleer understanding , in comparison of the ignorant : And they are most forward to speake , that know least . 2. Others there are of much like understanding and ends as the former , who yet take the contrary meanes to obtaine those ends . They know no such way to be the onely men , as magisterially to silence all contradictors : If it were onely for apparent and weighty truths , I should commend their zeale : But the mischiefe is , that they will bee Creed-makers themselves , or put their Commentaries into the Text , or so conjoyne them , as the Rhemists , that the Text may not walk in the day-light alone : And so the Creed of many , who have a quicke and easie faith is swelled as big almost as Aquinas Summes . If one of the Primitive Martyrs were alive among us , and professed but what was in his ancient Creed , hee would scarce be taken by many for a Christian. I am not all so narrow in my Creed , as Doctor Taylor urgeth : but I have observed more of this sort of men contemne his arguments , then are able to answer them . These men themselves beleeve so much ( fide humana ) that they know but little ; and yet they would have no body know more then they , or no body speake that saith not as they . They would have nothing said but what is said already ; and then it is better ( in print ) say nothing . They think it a reproach to change our opinions , or hold them with reserves : Pudet haec opprobria nobis , &c. But O that these men could tell us how to remedy it ! To cry down that ignorance which dwelleth in me , is more to the credit of Knowledge then of me . But these men are like many superficiall Schollars , who when they have spent many yeares in the Vniversities , have no way to prove themselves proficients , but to extoll Learning , and cry down the unlearned , that so they may cast the suspition from themselves upon others : Even so doe these in crying down errours . I know this small Tract will not rellish well with these mens pallats , neither is it ambitious of their favour , or yet so quarrelsome as purposely to provoke them ; though some words may not be cut meet to their conceits . As I abhorre the project of Iulian to destroy the Christian Faith , by giving all Sects a liberty of contending ; so am I loath that any such monster should be produced by nature who should be a professed enemy to the advancement of Reason ; or should presume to bound that sea of Knowledge which God hath promised shall cover the earth ; and to say , hitherto shalt thou go , and no further : For my part , I must say as Burgersdicius in praefat . ad secundam edit . Logic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vis enim humanae mentis ita circumscripta est , ut omnia non videat omni tempore ; & quae ante a probavit , post accuratius examen iterum improbet , rejiciatque . Hoc adeo reipsa comperio saepius in studiis meditationibusque meis , ut quae olim mihi visa sunt certissima & quasi ex tripode pronunciata , ea melioribus rationibus motus deprehendam , admodum esse a veritate aliena . And sure Divinity hath as great depths as Philosophy ; especially where it is interwoven with it ▪ And to them that will certifie me in my mistakes , I must say as Aristotle to his Physitian when he prescribed him the meanes of his cure ( referente Aeliano , lib. 9. de var. Hist. ) Ne , inquit , me cures velut bubulcum , velut fossorem , fed prius causam edissere , sic enim facili persuasione me morigerum reddideris . Crudelissima enim est ( inquit Ritschel ) & infanissima tyrannis , cum quis alios , ut à se dictis assurgant , cogere vult , nulla dictorum evidentia allata . 3. But the greatest enemy to knowledge of all , is mens studying onely names and words , in stead of things . Both in Sciences and Divinity this hath debased mens understandings . Men get all the termes of Art , and Theologicall definitions , Distinctions , Axiomes , &c. at their fingers end ; but to study the nature of the things themselves , they are utterly carelesse . Their learning lyeth more in their memory , than in their reason and judgement : There you may finde perhaps a large Nomenclature , or a Farrago Notionum secundarum , sed ferè sine primis . They have learned ( as Parrots ) to speak the same words which their Tutors and Authors have put into their mouthes ; but put them out of their beaten road , and they are at a stand : These men may with industry make good Linguists or Historians ▪ or perhaps be able to muster an Army without their Roles : But for Philosophy and Divinity , they have little more then the Carriers horse when he hath a Library on his back . As learned Thomas White saith , in Dialog de mundo , pag. 370 ▪ Doctorum duae sunt Classes , Alii enim cruditi sunt quasi memoria tenus docti ; alii veritatum pensitatores . Duo itaque ad authoritatem petuntur , ut & artis peritus sit , & ex eorum numero penes quos depositum est scientiae Tribunal . What I would say to these men , they may read ( if they will bestow the labour ) in Ritschell's Preface to his late Contemplationes Metaphysicae . And ( which is the killing effect of this venome ) these Preachers usually teach their people a Christianity suitable to their owne Theologie , which consisteth in repeating certaine words , and formes , and using certain ceremonious actions , and then they are as good Christians as they themselves are Divines . 4. And yet were there no miscarriage in our studies , Knowledge could not make that happy progresse which some expect : For it is not in studies as it is in Manufactures , that one man may begin where another left ; but every man must fetch it from the very principles himselfe : Neither can we take the words of those that have studied it before us ; for that is neither a sound , nor satisfactory knowledge : whence it comes to passe , ( saith Pemble Vind. Grat. p. 168. ) that while wee are busie in examining our forefathers inventions , and posterity imployed in trying our examinations , neither we nor they have much time to adde any thing for the increase of Learned Knowledge : Whence you may guesse at one cause , why many Sciences , for some thousands of yeares have kept one pitch , and not growne above that dwarfish stature that they had in their infant invention : and also what the reason is that many that read most , prove not the deepest Schollers ; for no greater impediment to exact Learning then to make use of other mens understandings , and neglect our owne . I speak not this , as if I had overcome these impediments any more then others ; but because I have perhaps more beene hindred by them , and so take my selfe bound to warne thee of the pit that I have falne in : And with all to let thee know , that if godly men themselves while they lye in these snares , shall oppose any truth in this Tract , it is no wonder , but a thing to be expected . To give thee the History of the conception and nativity of these Aphorismes , & the reason why I trouble the world with more Bookes , which I blame in others ; understand , that this is but an Appendix to another Treatise going to the Presse on a more excellent Subject : Also , that having occasion therein to touch upon ▪ Matth. 25. 35. I was desired to explaine in what sence it is , that Christ giveth the reason of his sentence in judgement from mens works : In answer hereto ( and to cleare some other incident doubts of the like nature ) I wrote these Positions or Aphorismes ? which when some had got , they complained of obscure brevity , and desired some fuller explication ; which when I had done , that which before was but two or three leaves , annexed as an Appendix to the fore-mentioned Treatise , did swell to this bignesse , that I was faine to let it goe alone . Could I have got Copies enow for my owne friends , whom I am bound to instruct , other men had not beene like to have been troubled with it ; If thou please , thou mayest let it passe without thine observation : If otherwise , it is so small , that it will take up but little of thy time to read it , nor adde much to the common burden . Some few passages here are which I am not so cleare and confident in my selfe ; As the nature of the Death threatned in the first Covenant ; The necessity of the punctuall performance or execution of all threatnings ; The interest of Christs Active Obedience to those Laws which did binde men in innocency , in the work of satisfaction , as conjoyned with his Passive Obedience to make up the same price . But as these are but few , so I am not utterly at a losse concerning them , but seeme to discerne a strong probability of what I have written therein , For you , my Friends , whom Christ hath committed to my Teaching and Oversight , as to an unworthy Vsher under him in his Schoole , and Steward in his House , and of his Mysteries ; I publish this for your sakes and use : 1. Because I have still thought that points controverted are better written than preached , and read than heard ; especially , where the greatest part of the Auditory is uncapable of understanding them . 2. Yet is this Doctrine of so great concernment , and so neer the Foundation , that of all the controversies agitated in the Church , there 's few that doe better deserve your study , and few that I am so loath you should be ignorant of . It is my exceeding joy , that God hath kept you in his distracted age , from doting about questions that engender strife , and hath given you to cleave to the most fundamentall , undoubted , and practicall Truths , and to spend your time in practice , and peace , and promoting the salvation of the ignorant about you , when others are taken up in censuring their brethren , renting the Church , opposing the truth , or wrangling about lesser things ; which are quite above their understandings . Hold on this way ; and if you have not in it more Communion with Christ , more growth in Grace , and on your Death-beds a more comfortable review of your lives , and at last a better reckoning made thereof , then the other , then say , I have deceived you . Yet , as I would have you neglect no truth , so especially what time ●ou can spare for controversie , let it chiefely be spent upon these that are so weighty . Be ashamed that men sh●uld heare you disputing about Circumstanti●lls of Discipline , Baptisme , Supper , &c. before you know how to bee justified before GOD , or understand the Doctrine of the Covenants , Redemption , Faith , Obedience , &c , 3. The Bookes that are written of justification are many , and some great , which I knew you had not time to read ; and if you did , perhaps would lose much of your labour , as I have done : Therefore I desired to set the most necessary part before you in a narrower compasse . I never intended the full handling of the Doctrine of justification , these Apherismes being but for the Answering of a particular Question : Especially what is in Master Bradshaw I omit , because I expect that you will read and study him , the Book being so small , and of such singular worth , containing as much as the greatest Volumes . In some places I have omitted the proofe of my Assertions , partly because they seemed plaine , or to be the evident consectaries of former Positions ; partly for brev●ty , and partly because it is for your use , to whom I am ( yet ) at hand to cleare what you doubt of ; and who , I hope , doe understand , that to take upon trust from your Teachers what you cannot yet reach to see in its owne evidence , is lesse absurd , and more necessary than many doe imagine . Moreover , knowing , that I must shortly put off this Tabernacle , and be taken from you , I thought good to use this endeavour , that you may bee able after my departure , to have these things in your understandings and remembrance ( 2 Pet. 1. 14. 15. ) And while I am in this flesh , I shall not cease to admonish you , and pray on your behalfe , that you may beware lest yee also being led away with the errour of the wicked , fall from your owne stedfastnesse ; but may grow in Grace , and in the Knowledge of our LORD and SAVIOVR , JESUS CHRIST : Nor shall I desire any greater Honour or Advancement on this Earth , than with Abilitie , Sinceritie , and Successe , to be . A Servant of Christ , in the work of your Salvation , RI. BAXTER . Kederminster . Novemb. 17. 1648. APHORISMES OF JUSTIFICATION , With their Explication Annexed . Wherein also is opened the Nature of the Covenants , Satisfaction , Righteousnesse , Faith , Works , &c. THESIS I. GOd hath first a Will of purpose , whereby he determineth of Events : what shall be , and what shall not be , de facto ; Secondly , And a Legislative , or Preceptive Will , for the government of the Rationall Creature : whereby he determineth what shall be ; and what shall not be , de jure , or in point of duty ; and in order thereto , concludeth of Rewards and Punishments . EXPLICATION . THis distinction of the Will of God into his Will of Purpose and his Will of Precept , is very commonly used by Divines , and explained by some , especially Doctor Twisse frequently , and Doctor Edward Reignolds , in his Sermons on the Humiliation dayes , on Hos. 14. Yet is not the exceeding necessity and usefulnesse of it discerned by many , nor is it improved accordingly by any that I have read : It is near of kin to the common distinction of Voluntas signi , & Beneplaciti , but not the same : The Tearm [ signi ] being more comprehensive , yet ( in my judgement ) lesse proper and convenient then this [ Legislative Will , or voluntas Praecepti : ] As the old verse shews , Praecipit ac prohibit , permittit , consulit , implet . Two of these Acts , to wit , Permission and Operation , fall under the Will of Purpose , as they are the effects and revelation of it ; but not under the Legislative Will : And indeed the Schoolmen by their Voluntas signi , do intend not other Will , but the same which they call Beneplaciti , whose Object is event , as it is uncertainly represented to us by those five signes : And because they are such uncertain signes ( the contrary to what they seem to import ; being frequenly certain ; ) therefore they tell us that this is but metaphorically called the Will of God ; viz. by a speech borrowed from the manner of men , who signifie their Will by such kinde of Actions ; see Aquin. sum . 1a. 1ae . Quest. 19. Art. 11. 12. And Schibler . Metaph. of this . But that which I call the Legislative or Preceptive will , hath another object , viz. not event but duty ; and is Metonymically rather then Metaphorically called Gods Will , it being the effect and revelation of his reall unfeigned will. For God doth not seeme to Will that this or that shall be our duty , and so speake after the manner of men ( according to the sense of their Voluntas signi ) but hee willeth it unfeignedly , Neither is this Distinction the same with that which differenceth Gods revealed Will from his secret . For his revealed Will containeth also part of the Will of his purpose , and all the will of precept : The meere prophesies , and also the promises and threatnings , so far as they point out future event , are the Revealed part of the Will of Gods purpose . Tilenus himselfe in his conference with Camero seemes to approve of this Distinction ; where he distinguisheth of Gods Will according to its Object , viz. vel quod ipse vult facere , vel quod a nobis vult fieri : If in this last branch he speake not de officio & of this preceptive will , rather then de eventu and of the will of purpose , then he can meane it onely of a conditionall will of purpose . As we use to distinguish betwixt the legall will of the King publickly manifesting our duty in the Laws , and his personall private will ; so must we do here . The necessity of this distinction is so exceeding great , that but little of the doctrinall part of Scripture can be well understood without it . The verity of it is also unquestionable : for none but the grosely ignorant will deny , that Event and Duty , Purpose and Law , are truly distinct , or that both these last are called in Scripture and common custome of speech , The Will of God. And therefore it is a sencelesse Objection , that wee hereby make two wills in God , and those contradictory . For first , we only make them two distinct Acts of one & the same will : whereof that of purpose is lesse revealed , and doth lesse concern us , yet is most properly called his will , as being such as in man we call the Elicite Act of it : but that of precept is all revealed and doth more concerne us ; yet as it is in his Law it is onely Metonymically called his Will , as being only the discovery of his Will properly so called . And 2ly Contradiction there is none ; for they are not de eodem ; they have to do with severall Objects ; To Will that it shall be Abrahams duty pro hoc tempore to sacrifice his son ; and yet that de eventu it shall not be executed , are far from contradictory . To Will that it shall be the Iewes duty , not to kill Christ , and yet that eventually they shall kill him , is no contradiction . To will that it shall be Pharaohs duty to let Israel go ; and yet that in poynt of event hee shall not let them go , is no contradiction . Indeed , if God had willed , that he shall let them go , and he shall not eventually , or that it shall be his duty , and it shall not ; either of these had been a contradiction undoubted . But I have largely explained and more fully improved this Distinction under the Dispute about Universall Redemption , and therefore shall say no more of it now . THESIS II. First , Praedestination , Election , Reprobation , or Preterition . Secondly , the Covenant betwixt the Father and the Son. Thirdly , the absolute Promises of Regeneration and perseverance . Fourthly , the fulfilling of those Promises by differencing Grace , are all in the series under the Will of Gods purpose . EXPLICATION . IT is of very great use to understand which of these Wills every one of Gods particular words or works do fall under . 1. That Predestination , Election , and Reprobation , are under this Will of Purpose only , is undoubted . 2 , Divines use to mention a Covenanting between the Father and the Son about the work of Redemption : It is called a Covenant but improperly , speaking after the manner of men . Properly it is but the Decree of God concerning Christs Incarnation , his work , and his sufferings , and the successe of these , and what God will further do thereupon . This therefore falls under this Genius , and so doth the Fathers giving the Elect to Christ , which is but part of this . 3. Those promises of taking the hard heart out of us , and giving hearts of flesh , one heart , a new heart , and of putting his fear in us , that wee shall not depart from him , &c. are generally taken to be Absolute promises ( for here is no Condition expressed or intimated ) made to all the Elect and onely them , as not yet regenerate ; and so not to any either named or qualified persons . These are not therefore fulfilled upon condition of our Faith , or made ours by beleeving , as other promises are : For Faith is part of the thing promised , and the persons are unregenerate , and consequently unbeleevers when these promises are fulfilled to them . Therefore these Absolute promises are but meere gratious predictions what God will do for his Elect , the comfort whereof can be received by no man till the benefit be received , and they be to him fulfilled : Therefore as all meer predictions , so also these promises do fall under the Will of Purpose , and not of Precept . 4. So also doth the fulfilling of these to particular persons : the actuall chusing or calling of some while others are past by : The bestowing of that faith which is the condition of the Covenant : The giving of perseverance : And all the passages of speciall , effectuall , differencing Grace . The knowledge of this is of great use in expediting the Arminian Controversies , as you shall perceive after : Some parts of Scripture do in severall respects belong to both these Wills ; such are some promises and threatnings conditionall , which as they are predictions of what shall come to passe , do belong to the will Purpose , but as they are purposely delivered and annexed to the commands and prohibitions for incitement to Duty , and restraint from Sin , ( which was indeed the great end of God in them ) so they belong to the Will of Precept : For the promise of Reward , and the threatning of Punishment , are reall parts of the Law or Covenant , so of History . All this is only a preparative to the opening more fully the nature of the Legislative Will , and what falls under it : For the Will of Purpose , and what is under it , I have no intention any further to handle . THESIS III. First , The Will of God concerning duty is expressed wholly in his written Laws . Secondly Which Laws are promulgate and established by way of Covenant , wherein the Lord engageth himselfe to reward those that performe its conditions , and threateneth the penalty to the violaters thereof . EXPLICATION . 1. NOt but that much of Gods Will is also contained in the Law of Nature ; or may by the meere use of Reason be learned from Creatures , and Providences : But yet this is nothing against the Scriptures sufficiency and perfection : For besides all the superadded Positives , the Scripture also containes all that which we call the Law of Nature ; and it is there to be found more legible and discernable than in the best of our obscure , deceitfull , corrupted hearts . 2. All perfect compulsive Laws have their penalty annexed , ( or else they are but meerly directive ) but not usually any reward propounded to the obeyers : It is sufficient that the Subject know his Soveraignes pleasure , which he is bound to observe without any reward . Meere Laws are enacted by Soveraignty : Meere Covenants are entred by equalls , or persons dis-engaged to each other in respect of the contents of the Covenants , and therefore they require mutuall consent . These therefore made by God , are of a mixt nature ; neither meere Laws , nor meere Covenants , but both . He hath enacted his Laws as our Soveraigne Lord , whithout waiting for the Creatures consent , and will punish the breakers , whether they consent or no : But as it is a Covenant , there must be a restipulation from the Creature ; and God will not performe his conditions there expressed , without the Covenanters consent , engagement , and performance of theirs . Yet is it called frequently in Scripture ( a Covenant , ) as it is offered by God , before it be accepted and entered into by the Creature : because the condescention is only on Gods part ; and in reason there should be no question of the Creatures consent , it being so wholly and only to his advantage . Gen. 9. 12 17. Exod. 34. 28. Deut. 29. 1. 2 Kings 23. 3 &c. There are some generall obscure Threatnings annexed to the prohibitions in the Law of Nature ; that is , Nature may discerne that God will punish the breakers of his Law , but how , or with what degree of punishment it cannot discern : Also it may collect that God will be favourable and gratious to the Obedient : but it neither knows truly the conditions , nor the nature or greatnesse of the Reward , nor Gods engagement thereto . Therefore as it is in Nature , it is a meer Law ; and not properly a Covenant . Yea to Adam in his perfection ▪ the forme of the Covenant was known by superadded Revelation , and not written naturally in his heart . Whether the threatning and punishment do belong to it only as it is a Law , or also as it is a Covenant , is of no great moment ; seeing it is really mixt of both . It is called in Scripture also , the curse of the Covenant : Deut. 29. 20. 21. THESIS . IIII. THe first Covenant made with Adam did promise life upon condition of perfect obedience , and threaten death upon the least disobedience . EXPLICATION . THe promise of life is not expressed , but plainly implyed in the threatning of death . That this life promised was onely the continuance of that state that Adam was then in in Paradice , is the judgement of most Divines : But what death it was that is there threatned , is a Question of very great difficulty , and some moment . The same damnation that followeth the breach of the New Covenant , it could not be : no more then the life then enjoyed is the same with that which the New Covenant promiseth . And I cannot yet assent to their judgement , who think it was onely that death which consisteth in a meer separation of soule and body : or also in the annihilation of both . Adams separated soule must have enjoyed happinesse , or endured misery : For that our soules when separated are in one of these conditions , and not annihilated or insensible , I have proved by twenty Arguments from Scripture in another booke . As Adams life in Paradise was , no doubt incomparably beyond ours in happinesse ; so the death threatned in that Covenant was a more terrible death then our temporall death . For though his losse by a temporall death would have bin greater then ours now ; yet hee would not have bin a Subject capable of privation , if annihilated ; nor however capable of the sense of his losse . A great losse troubleth a dead man no more then the smallest . Therefore as the joy of Paradise would have bin a perpetuall joy , so the sorrow and pain it is like would have bin perpetuall , and wee perpetuated capable Subjects . See Barlow exercit . utrum melius sit miserum esse quam non esse ? I do not thinke that all the deliverance that Christs Death procured , was onely from a temporall death or annihilarion : or that the death which hee suffered was aequivalent to no more . THESIS . V. THis Covenant being soon by man violated , the threatning must bee fulfulled , and so the penalty suffered . EXPLICATION . WHether there were any flat necessity of mans suffering after the fall , is doubted by many , and denyed by Socinus . Whether this necessity ariseth from Gods naturall Justice , or his Ordinate , viz. his Decree , and the verity of the threatning , is also with many of our own Divines a great dispute : whether God might have pardoned sinne , if he had not said , the sinner shall die , may be doubted of ( though I believe the affirmative , yet I judge it a frivolous presumptuous question . But the word of his threatning being once past , methinks , it should bee past question that hee cannot absolutely pardon , without the apparent violation of his Truth , or Wisdome . Some think that it proceedeth from his Wisdome rather then his Justice , that man must suffer : see Mr. Io. Goodwin of justif . part . 2. pag. 34. ) but why should we separate what God hath conjoyned ? However , whether Wisdome , or justice , or Truth ( or rather all these ) were the ground of it , yet certaine it is , that a necessity there was that the penalty should be inflicted : or else the Son of God should not have made satisfaction , nor sinners bear so much themselves . THESIS . VI THis penalty the offender himselfe could not bear , without his everlasting undoing . EXPLICATION . THat is , not the full penalty : for part of it hee did beare , and the Earth for his sake : and ( as I think ) all mankind doth beare part of it to this day . But the full penalty would have bin a greater and everlasting suffering . THESIS VII . ( 1 ) Iesus Christ at the Will of his Father , ( 2 ) and upon his own Will , ( 3 ) being perfectly furnished for this Worke , ( 4 ) with a Divine power , ( 5 ) and personall Righteousnesse , ( 6 ) first undertooke , ( 7 ) and afterward discharged this debt ; ( 8 ) by suffering what the Law did threaten , and the offender himselfe was unable to beare EXPLICATION . ( 1 ) THe Love of God to the World was the first womb where the worke of Redemption was conceived , Ioh. 3. 16. ( as it is taken conjunct with his own glory . ) The Eternal Wisdome and Love found out and resolved on this way of recovery , when it never entered into the thoughts of man to contrive or desire it . ( 2 ) The Will of the Father and the Son are one : The Son was a voluntary undertaker of this task : it was not imposed upon him by constraint : when he is said to come to do his Fathers Will ( Heb. 10. 7. 9. ) it doth also include his own Will. And where he is said to do it in obedience to the Father , as it is spoken of a voluntary obedience , so is it spoken of the execution of our Redemption , and in regard to the humane nature especially ; and not of the undertaking by the divine Nature alone . Not only the consent of Christ did make it lawfull that he should be punished being innocent , but also that speciall power which as he was God he had over his own life more then any creature hath : Ioh. 10. 18. I have power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ , to lay down my Life . ( 3. ) No meere creature was qualifyed for this worke : even the Angels that are righteous do but their duty , and therefore cannot supererrogate or merit for us . Neither were they able to beare and overcome the penalty . ( 4. ) It must therefore be God that must satisfy God ; both for the perfection of the Obedience , for dignifying of the duty and suffering , for to be capable of meriting , for the bearing of the curse , and for the overcomming of it , and doing the rest of the workes of the Mediatorship , which were to be done after the Resurrection . Yet meere God it must not be , but man also : or else it would have been forgivenesse without satisfaction , seeing God cannot be said to make satisfaction to himselfe . Many other reasons are frequently given by Divines to prove the necessity of Christs Incarnation , Act. 20 , 28. Heb. 1. 1 , 2 , 3. ( 5. ) Had not Christ been perfectly righteous himselfe he had not been capable of satisfying for others : Yet is it not necessary that he must be in all respects a fulfiller of Righteousnesse before he begin the work of satisfaction , or that his righteousnesse and satisfaction be so distinct , as that the same may not be both righteousnesse and satisfactory . Though ▪ many great Divines do so distinguish between Iustitiam personae , & Iustitiam meriti , as that the former is only a preparatory to the latter ; yet I cannot see any reason but the same obedience of Christ to the whole Law may be both personall and meritorious , ( of the righteousnesse of the Divine nature , or the habituall righteousnesse of the humane nature , I do not now dispute . ) Therefore I do not mean that all Christs personall righteousnesse was only preparatory to his satisfaction and merit , when I speak of his being furnished with a personall Righteousnesse , though I confesse I was long of that judgement . See more after at pag. 45. ( 6. ) The undertaking of the Son of God to satisfie , was effectuall before his actuall satisfying : As a man that makes a purchase , may take possession and enjoy the thing purchased upon the meere bargaine made , or earnes paid , before he have fully paid the sum . To this purpose most understand that in Rev. 13. 8. whose names were not written in the book of life , of the lambe slaine from the foundation of the World : But I doubt not but Weemse his interpretation is the plaine truth ; that the words [ from the foundation of the World ] have reference to the writing of their names in the book of Life , and not to the slaying of the Lambe , as being thus to be read , whose names were not written in the book of life of the slain Lambe , from the foundation of the World. It hath the same sence with Rev. 17. 8. which doth expound this in leaving out the mention of the slaying of the Lambe . ( 7. ) I know mans guilt and ●●●igation to suffer , is but Metaphorically called his debt . Therefore when we would search into the nature of these things exactly , wee must rather conceive of God as the Lawgiver and Governour of the World , then as a creditor , lest the Metaphor should mislead us . Yet because it is a common & a Scripture phrase , and conveniently expresseth our Obligation to beare the penalty of the violated Law , I use it in that sense . But here we are cast upon many and weighty and very difficult Questions . Whether Christ did discharge this debt by way of solution or by way of satisfaction ? 2. whether in his suffering and our escape the threatning of the Law was executed or dispensed with ? 3. And if dispensed with , how it can stand with the truth and justice of God ? 4. And whether sinners may thence be encouraged to conceive some hope of a relaxation of the threatnings in the Gospell ? 5. And whether the faithfull may not feare lest God may relaxe a promise as well as a threatning ? 6. And lastly whether if the Law be relaxable , God might not have released his Son from the suffering , rather then have put him to so great torment , and so have freely pardoned the offendours ? I shall briefly answer to all these . 1. Quest. Meere and proper solution or payment is , when the very same thing is paid which w●● in the obligation , or suffered which was threatned . This payment the creditor cannot refuse ; nor the Ruler refuse this suffering , nor to acquit the person that hath so payed or suffered . Satisfaction is the paying of somewhat that was not directly in the Obligation , but is given to satisfye the creditor in stead of the debt , which payment the Creditor may chuse to accept ; and if hee do not consent to accept it , though it were paid , yet the debtour should not be acquit . So also in regard of suffering . Here we take payment and satisfaction in the strict legall sence and not in the large sence wherein they are confounded . And now the Question is , whether Christs suffering were the payment of the very debt , or of somewhat else in its stead ? The resolving of this depends upon the resolving of two other quaestions both great and difficult . 1. What it was which the Law did threaten 2. What it was that Christ did suffer ? 1. Various are the judgements of Divines about the former ; and exceeding difficult it is to determine , because it hath pleased the Holy Ghost to speake of it so sparingly : and who can here understand any more then is written ? 1. Whether Adams soule and body should immediatly have bin annihilated , or destroyed so as to become insensible ? 2. Or whether his soule should have bin immediatly seprarated from his body as ours are at death , and so be the only sufferer of the paine ? 3. Or if so , whether there should have bin any Resurrection of the body after any certaine space of time , that so it might suffer as well as the soule ? 4. Or whether soule and body without separation should have gone downe quick together into Hell ? Or into any place or state of torment short of Hell ? 5. Or whether both should have lived a cursed life on Earth through everlasting , in exclusion from Paradise , separation from Gods favour and gratious presence , losse of his image , & c ? 6. Or whether hee should have lived such a miserable life for a season , and then be annihilated , or destroyed ? 7. And if so , whether his misery on Earth should have bin more then men doe now endure ? And the more important are these Questions of , because of some other that depend upon them . As 1. what death it was that Christ redeemed us from ? 2. And what death it is that perishing infants die , or that our guilt in the first transgression doth procure ? For it being a sinne against the first Covenant only , will be punished with no other death then that which is threatned in that Covenant . Much is said against each of these expositions of that first threatning . 1. Against the first I have said somewhat before ; And that in 1. Thes. 1. 10. seems to be much against it : Iesus that delivered us from the wrath to come : This wrath was either the execution of the threatning of the Covenant of works , or of the Covenant of grace : not the latter , for Christ saveth none who deserve it , from that : therefore it must needs be the wrath of the first Covenant , and consequently that Covenant did threaten a future wrath to all sinners , which , if the world or Adam himselfe had been destroyed , or annihilated immediately upon his fall , we had not been capable of . 2. Against the second sense , it seemeth unlikely that the soule should suffer alone , and the body lie quietly in the dust , because the body did sinne as well as the soule , and the senses were the soules inticers and betrayers . 3. Against the third there is no intimation of a Resurrection in the Scripture as part of the penalty of the Covenant of works , or as a preparative to it . That Adam should have risen againe to be condemned or executed if Christ had not come , no Scripture speakes ; but rather on the contrary , Resurrection is ascribed to Christ alone , 1 Cor. 15. 12. 21. 22. 4. Against the fourth it seemeth evident by the execution , that the separation of soule and body was , at least , part of the death that , was threatned , or else how comes it to be inflicted ? and the Apostle saith plainly , that in Adam all dye , viz. this naturall death , 1 Cor. 15. 22. 5. Against the fift the same Argument will , ●erve . 6. Concerning the sixth & seventh they lye open to the same objection as the second . It is hard to conclude peremptorily in so obscure a case . If wee knew certainly what life was the reward of that Covenant , we might the better understand what death was the penalty . Calvin and many more Interpreters think that if Adam had not fallen , he should after a season have been translated into Heaven without death , as Enoch and Elias . but I know no Scripture that tells us so much . Whether in Paradise terrestriall or celestiall I certainly know not ; but that Adam should have lived in happinesse and not have dyed , is certain ; seeing therefore that Scripture tells us on the one hand , that death is the wages of sinne ; and one the other hand , that Jesus delivered us from the wrath to come ; the 2 , 6 , and 7. Expositions doe as yet seem to me the most safe , as containing that punishment whereby both these Scriptures are fulfilled : Beside that they much correspond to the execution , viz. that man should live here for a season a dying life , separated from God , devoid of his Image , subject to bodily curses and calamities , dead in Law , and at last his soule and body be separated ; his body turning to dust from whence it came , and his soule enduring everlasting sorrowes , yet nothing so great as those that are threatned in the new Covenant . The Objection that lyeth against this sense , is easier then those which are against the other . For though the body should not rise to torment yet its destruction is a very great punishment : And the soule being of a more excellent and durable nature , is likely to have had the greater and more durable suffering : And though the body had a chief hand in the sin , yet the soule had the farre greater guilt , because it should have commanded and governed the body ; as the fault of a man is far greater then the same in a beast . Yet I do not positively conclude , that the body should not have risen againe ; but I finde no intimation of it revealed in the Scripture ; but that the sentence should have been immediately executed to the full , or that any such thing is concluded in the words of the threat In the day thou eatest thou shalt die the death . I doe not thinke ; for that would have prevented both the being , the sinne , and the suffering of his posterity ; and consequently Christ did not save any one in the world from sinne or suffering but Adam and Eve , which seems to me a hard saying ( though I know much may be said for it . ) Thus we see in part the first Question resolved ; what death it was that the Law did threaten ? Now let us see , whether this were the same that Christ did suffer ? And if we take the threatning in its full extent , as it expresseth not only the penalty , but also its proper subject and its circumstances , then it is undenyable that Christ did not suffer the same that was threatned ; For the Law threatned the death of the offender , but Christ was not the offender ; Adam should have suffered for ever , but so did not Christ ; Adam did dy spiritually , by being forsaken of God , in regard of holinesse as well as in regard of comfort , and so deprived at least of the chief part of his Image ; so was not Christ. Yet it is disputable whether these two last were directly contained in the threatning , or not ? whether the threatning were not fully executed in Adams death ? And the eternity of it were not accidentall , even a necessary consequent of Adams disability to overcome death and deliver himself , which God was not bound to doe ? And whether the losse of Gods Image were part of the death threatned , or rather the effect of our sinne onely , executed by our selves , and not by God ? Many Divines say , that God did not take away his Image , but man thrust it away : So Capell of Temptations , pag. 8. &c. Though most judge otherwise , because the same power must annihilate that must create . I conclude then , that in regard of the proper penalty , Christ did suffer a paine and misery of the same sort , and of equall weight with that threatned ; but yet because it was not in all respects the same , it was rather satisfaction then the payment of the proper debt , being such a payment as God might have chosen to accept . The 2. Question was , Whether the threatning was executed , or relaxed and dispensed with ? Answ. The Answer to this is plaine in the answer to the former . In regard of the meer weight of punishment , considered as abstracted from person & duration , it was executed & not relaxed ; yet taking the threatning intirely as it was given out , and we must say it was dispensed with ; for mankinde doth not suffer all that is there threatned . Yet some , who think that the death threatned did consist in out present miseries and temporal death onely , do also think that the threatning is fully executed upon the sinners , and that Christ hath onely delivered us from the accidentall duration of it , but not prevented the execution . If I could think that the threatning intended no punishment to the soule further , after it is separated from the body , then I should think as they . The 3. Question is , How it can stand with ▪ the Truth and Justice of God to dispense ▪ with his Threats ? Concerning his Justice , the question is not difficult , & I shall say nothing to that ; all the question is , how to reconcile this dispensation with Gods truth . Here you must distinguish , 1. Betwixt the letter of the Law and the sense . 2. Between the Law and the end of the Law. 3. Between a Threat with exception either expressed or reserved , and that which hath no exception . 4. Between a threatning which onely expresseth the desert of the sinne , and what punishment is due , and so falleth only under the will of precept , and that which also intendeth the certaine prediction of event , and so falleth under the will of purpose also . And now I answer : 1. The end of the Law is the Law , and that end being the manifestation of Gods Justice and hatred of sinne , &c. was fulfilled , and therefore the Law was fulfilled . 2. Most think that the Threatning had this reserved exception , [ Thou shalt dye , i. e. by thy selfe , or thy surety . ] And though it be sinfull in man to speak with mentall reservations when he pretends to reveale his mind , yet not in God , because as he is subject to no Law , so he is not bound to reveale to us all his minde , nor doth he indeed pretend any such thing . 3. So that the sense of the Law is fulfilled . 4. But the speciall answer that I give , is this , When Threatnings are meerly parts of the Law , and not also predictions of event and discoveries of Gods purpose thereabouts , then they may be dispensed with without any breach of Truth : For as when God saith , [ Thou shalt not eate of the Tree &c. ] the meaning is onely [ It is thy duty not to eate ] and not that eventually he should not eate : So when he saith ( Thou shalt die the death ) The meaning is , ( Death shall be the due reward of thy sinne , and so may be inflicted for it at my pleasure ) and not that he should certainly suffer it in the event . And I judge , that except there be some note added whereby it is apparent , that God intended also the prediction of event , no meer Threatning is to be understood otherwise but as it is a part of the Law , and so speaks of the duenesse of punishment onely , as the Precept speaks of the duenesse of obeying . If this be Grotius his meaning , I assent , that Omnes minae quibus non adest irrevocabilitatis signum , intelligendae sunt ex suâpte naturâ dejure comminantis ad relaxandum nihil imminuere , ( viz. ) so farre as they are no predictions of event ; otherwise Gods bare prediction is a note of irrevocability : And his two notes , viz. An Oath , and a Promise , are not the onely signes of irrevocability : Gods Word is as sure as his Oath , and a Threatning as true as a Promise , and when it falls , under Voluntas propositi , will as surely be fulfilled . See Grotius de satisfactione Christi , cap. 3. & Vossium ejus defenforem . The 4. Question is , whether sinners may not hence be encouraged to conceive some hope of a relaxation of the Threatnings in the New Covenant ? To this I answer . 1. No : For God hath fully discovered that it is his purpose and resolution to execute those Threats , and not to relax or reverse them ; that he will come in flaming fire to render vengeance on them that know not God , and obey not the Gospel of our Lord Iesus Christ , &c. 2. Thes. 1. 7 , 8. That there is no more sacrifice for sin , Heb. 10. 26 , 27. And hath revealed the manner how they shall be condemned , Mat. 25. 2. If there were any hope of this , yet were it unexpressable madnesse to venter ones everlasting state on that , when we see that God did not remit the penalty of the first Covenant wholly , but would have his justice satisfied , though by the suffering of his Sonne Christ : And yet that it also cost the offendors so deare themselves . The 5. Question is , May we not feare lest God may dispense with his Promises as well as his Threats ? I answer : 1. He did not dispense with his Threatning , but upon a valuable consideration . 2. No ; for though the Promise as well as the Threat doe belong to the Law , and so discover what is due , rather then what shall come to passe , yet the thing promised being once our due , cannot be taken from us without our consent : and so , as Grotius saith , Ex promisione jus aliquod acquiritur ei cui facta est promtssio ; justice bindeth to give all to another that is his due , but not alwayes and absolutely to inflict upon an offender as much punishment as he deserveth . 3. Beside , God hath revealed it to be the will of his purpose also to confer the things promised in the Gospel upon all Beleevers . The 6 and last Question was . If the Law be relaxable , whether God might not have freely remitted the offence , and have spared his Son his satisfactory sufferings ? I answer . 1. It yet remaines under dispute whether the Threat speak not de eventu , as to the sinne , though but de jure , as to the sinner ? And then the Truth of God would forbid a dispensation as to the sinne , 2. Though the Threatning doe not flatly determine of the execution de eventu ; yet it intimates a strong probability of it , & seemes to tell the world , that ordinarily the Law-giver will proceed according thereto , and gives the sinner strong grounds to expect as much . Therefore if God should relax his Law , much more if he should wholly dispence with it by remission , the Law would seem to lose much of its authority , and the Law-giver be esteemed mutable . 3. Besides , as no good Lawes are lightly to be reversed , so , much lesse such as are so agreeable to order , and the nature of God and so solemnly enacted as this was . 4. Though GOD did dispense with his Law as to our impunity , because else mankind would have utterly perished , and because he is abundant in mercy and compassion ( Exo. 34. 7. Psal. 103. 8. & III. 4 , 5. & 145. 8. Isa. 55. 7. Ier. 31. 20. Luk 6. 36. Rom. 2. 4. ) yet he is also holy and just , and a hater of sinne ; and how would those his Attributes have been manifested or glorified , if he had let so many and great sinnes goe wholly unpunished . ( Prov. 11. 20. Psal. 5. 5. & 45. 8. Heb. 11. 2. Rom. 1. 18. 5. It would have encouraged men to sin and contemne the Law , if the very first breach and all other should be meerly remitted ; but when men see that God hath punished his Son when he was our surety , they may easily gather that he will not spare them , if they continue rebells . 6. The very end of the Law else would have been frustrated , which now is fulfilled by Christs satisfaction : For Proxima sunt idem & tantundem . 7. Besides the exceeding love of God that is manifested in this suffering of his Son , and the great engagemens that are laid upon the sinner . They that will avoid all the supposed inconveniencies of this Doctrine of Gods dispencing with his Threatnings , must needs affirme , that the offenders do suffer as much , and the same which was threatned . ( 8. ) Whether we are justified onely by Christs Passive Righteousnesse , or also by his Active , is a very great dispute among Divines . By his Passive Righteousnesse is meant not onely his death , but the whole course of his humiliation , from the Assumption of the humane nature to his Resurrection . Yea , even his Obedientiall Actions so far as there was any suffering in them , and as they are considered under the notion of Suffering , and not of Duty or Obedience . By his Active Righteousnesse is meant the Righteousnesse of his Actions , as they were a perfect obedience to the Law. The chiefe point of difference and difficulty lyeth higher , How the Righteousnesse of Christ is made ours ? Most of our ordinary Divines say , that Christ did as properly obey in our roome and stead , as he did suffer in our stead ; and that in Gods esteem and in point of Law wee were in Christ obeying and suffering , and so in him wee did both perfectly fulfill the Commands of the Law by Obedience , and the threatnings of it by bearing the penalty ; and thus ( say they ) is Christs Righteousnesse imputed to us , viz. his Passive Righteousnesse for the pardon of our sins and delivering us from the penalty ; his Active Righteousnesse for the making of us righteous , and giving us title to the kingdom : And some say , the habituall Righteousnes of his humane nature instead of our own habituall Righteousnesse ; yea some adde the righteousnes of the divine nature also . This opinion ( in my judgement ) containeth a great many of mistakes . 1. It supposeth us to have been in Christ , at least in legall title , before we did beleeve , or were born ; and that not onely in a generall and conditionall sense as all men , but in a speciall as the justified ; indeed we are elected in Christ before the foundation of the world , but that is a terme of diminution , and therefore doth not prove that we were then in him ; Neither Gods Decree or foreknowledge gives us any legall title . 2. It teacheth imputation of Christ Righteousnesse in so strict a sense , as will neither stand with reason , nor the Doctrine of Scripture , much lesse with the phrase of Scripture which mentioneth no imputation of Christ or his Righteousnesse to us at all ; and hath given great advantage to the Papists against us in this Doctrine of Justification . 3. It seemeth to ascribe to God a mistaking judgement , as to esteem us to have been in Christ when wee were not , and to have done and suffered in him , what we did not . 4. It maketh Christ to have paid the Idem , and not the Tantundem ; the same that was due , and not the value ; and so to justifie us by payment of the proper debt , and not by strict satisfaction . And indeed this is the very core of the mistake , to think that we have by delegation paid the proper debt of Obedience to the whole Law , or that in Christ we have perfectly obeyed ; whereas ; 1. It can neither be said , that we did it ; 2. And that which Christ did , was to satisfie for our non-payment and disobedience . 5. So it maketh Christ to have fulfilled the preceptive part of the Law in our stead and roome in as strict a sense , as he did in our room beare the punishment , which will not hold good ( though for our sakes he did both . ) 6. It supposeth the Law to require both obedience and suffering in respect of the same time and actions , which it doth not . And whereas they say , that the Law requireth suffering for what is past , and Obedience for the future ; this is to deny that Christ hath satisfied for future sinnes . The time is neere when those future sins will be past also ; what doth the Law require then ? If we doe not obey for the future , then we sin ; if we sin , the Law requires nothing but suffering for expiation . 7. This opinion maketh Christs sufferings ( by consequence ) to be in vain , both to have been suffered needlesly by him , and to be needless also now to us : For if we did perfectly obey the Law in Christ , ( or Christ for us , according to that strict imputation , ) then therere is no use for suffering for disobedience . 8. It fondly supposeth a medium betwixt one that is just , and one that is guilty ; and a difference betwixt one that is just , and one that is no sinner ; one that hath his sin or gui●t taken away , and one that hath his unrighteousness taken away : It is true , in bruits and insensibles , that are not subjects capable of justice , there is a medium betwixt just and unjust , and innocency and justice are not the same . There is a negative injustice which deneminateth the subject non-justum , but not injustū , where Righteousness is not due : But where there is the debitum habendi , where Righteousness ought to be , & is not , there is no negative unrighteousness , but primative : As there is no middle betwixt strait and crooked , so neither between Conformity to the Law , ( which is Righteousness , ) and Deviation from it , which is unrighteousness . ) 9. It maketh our Righteousness , to consist of two parts , viz. The putting away of our guilt , and the Imputation of Righteousness , i. e. 1. Removing the crookedness ; 2. Making them streight . 10. It ascribeth these two supposed parts to two distinct supposed causes ; the one to Christs fulfilling the Precept by his actual Righteousness , the latter to his fulfilling the threatning by his passive Righteousness : As if there must be one cause of introducing light , and another of expelling darkness ; or one cause to take away the crookedness of a line , and another to make it streight . 11. The like vain distinction it maketh between delivering from death , and giving title to life , or freeing us from the penalty , and giving us the reward ; For as when all sin of omission and commission is absent , there is no unrighteousness ; so when all the penalty is taken away , both that of pain , and that of loss , the party is restored to his former happiness . Indeed there is a greater superadded decree of life and glory procured by Christ more then we lost in Adam : But as that life is not opposed to the death or penalty of the Covenant , but to that of the second ; so is it the effect of Christs passive , as well as of his active Righteousness . So you see the mistakes contained in this first Opinion , about the Imputation of Christs Righteousness to us . The maintainers of it ( beside some few able men ) are the vulgar sort of unstudyed Divines , who having not ability or diligence to search deep into so profound a Controversie , do still hold that opinion which is most common and in credit . If you would see what is said against it , read Mr Wotton , Pareus , Piscator , Mr Bradshaw Mr Gataker , and Mr. Io : Goodwin . The other opinion about our Participation of Christs Righteousness is this , That God the Father doth accept the sufferings and merits of his Son as a full satisfaction to his violated Law , and as a valuable consideration upon which he will wholy forgive and acquit the offenders themselves , and receive them again into his favour , and give them the addition of a more excellent happiness also , so they will but receive his Son upon the terms expressed in the Gospel . This Opinion as it is more simple and plain , so it avoydeth all the fore-mentioned inconveniences which do accompany the former . But yet this difference is betwixt the maintainers of it : Most of them think , that Christs Passive Righteousness ( in the latitude before expressed ) is the whole of this Satisfaction made by Christ , which they therefore call Iustitia Meriti , and that his Actual Righteousness is but Iustitia Personae , qualifying him to be a fit Mediator . Of this judgment are many learned and godly Divines , of singular esteem in the Church of God , ( the more to blame some of the ignorant sort of their adversaries , who so reproach them as Hereticks : I have oft wondered when I have read some of them , ( as M. Walker , &c. ) to see how strongly they revile , and how weakly they dispute . ) Sure if those two famous men Paraeus and Piscator , beside Olevian , Scultetus , Cargius , learned Capellus , and many other beyond Sea , be Hereticks , I know not who will shortly be reputed Orthodox ; and if they be not mistaken all antiquity is on their side , beside Calvin , Vrsine , and most other modern Divines that writ before this Controversie was agitated ; and sure they are neither unlearned nor ungodly that have in our own Country maintained that opinion ; witness Mr Anthony Wotten , Mr Gataker , Mr Iohn Goodwin , and ( as I am informed ) that excellent Disputant and holy , learned , judicious Divine Mr Iohn Ball , with many other excellent men that I know now living . Some others ( though few ) do think , that though Christs Righteousness be not imputed to us in that strict sense as the first Opinion expresseth , but is ours under the fore-explained notion of Satisfaction only , yet the Active Righteousness considered , as such is part of this Satisfaction also , as well as his Passive , and Iustitia Meriti , as as well as Iustitia Personae ; and though the Law do not require both obeying and suffering , yet Christ paying not the Idem , but the Tantundem , not the strict debt it self , but a valuable Satisfaction , might well put the merit of his works into the payment . The chief Divines that I know for this Opinion ( as it is distinguished from the two former ) are judicious and holy Mr Bradshaw , and Grotius , ( if I may call a Lawyer a Divine . ) And for my own part I think it is the truth , though I confess I have been ten years of another mind for the sole Passive Righteousness , because of the weakness of those grounds which are usually laid to support the opinion for the Active and Passive ; till discerning more clearly the nature of Satisfaction , I perceived , that though the sufferings of Christ have the chief place therein , yet his obedience as such may also be meritorious and satisfactory . The true grounds and proof whereof you may read in Grotius de Satisfact . cap. 6. and Bradshaw of Justification in Preface , and cap. 13. The chief Objections against it are these ; 1. Object . Christs Passive Righteousness being as much as the Law required on our behalf , as satisfaction for its violation , therefore the Active is needless , except to qualifie him to be a fit Mediator . I answer , This objection is grounded upon the forementioned Error , That Christ paid the Idem , and not the Tantundem : whereas it being not a proper payment of the debt , but satisfaction , therefore even his meritorious works might satisfie . Many an offender against Prince or State hath been pardoned their offence , and escaped punishment , for some deserving acceptable service that they have done , or that some of their predecessors have done before them . And so Rom. 5. 19. By the obedience of one , many are made righteous . 2. It is objected , That Christ being once subject to the Law , could do no more but his duty , which if he had not done , he must have suffered for himself ; and therefore how could his obedience be satisfactory and meritorious for us ? I answer , 1. You must not here in your conceivings abstract the Humane Nature , which was created , from the Divine ; but consider them as composing one person : 2. Nor must you look upon the Works of Christ , as receiving their valuation and denomination from the Humane Nature alone or principally . 3. Nor must you separate in your thoughts the time of Christs servitude and subjection , from the time of his freedom before his incarnation and subjection . And so take these Answers . 1. Christ Jesus did perform severall works which he was not obliged to perform , as a meer Subject : Such are all the works that are proper to his office of Mediator , his assuming the Humane Nature , his making Laws to his Church , his establishing and sealing the Covenant , his working Miracles , his sending his Disciples to convert and save the world , enduing them with the Spirit , his overcoming Death and rising again , &c. What Law bindeth us to such works as these ? And what Law ( to speak properly ) did binde him to them ? Yet were the works in themselves so excellent , and agreeable to his Fathers Will , ( which he was well acquainted with ) that they were truly meritorious and satisfactory . 2. Some works he performed which were our duty indeed , but he was not bound to perform them in regard of himself : Such as are all the observances of the Ceremonial Law , his Circumcision , Offering , and so his Baptism , &c. Luke . 2. 21 , 24. Gal. 4. 4. Isa. 53. 12. Ioh. 7. 2 , 10. Mat. 26. 17 , 18 , 19. 20. & 3. 13. 10. These were the proper duties of sinners , which he was not : These two are admitted by Mr Gataker , and most others . 3. Even his obedience to the Moral Law was not his duty , till he voluntarily undertook it : It being therefore upon his consent and choyce , and not due before consent , must needs be meritorious . And though when he was once a servant he is bound to do the work of a servant , yet when he voluntarily put himself in the state of a servant , and under the Law , not for his own sake , but for ours , his work is nevertheless meritorious . Suppose when a Soulder hath deserved death , his Captain should offer himself to the General to do the duty of the private Souldier , and to perform some rare exploit against the Enemy , though he lose his life in the Service , and all this to ransom the Souldier : when he hath undertaken the task , it becomes due , but yet is nevertheless satisfactory . As he ( saith Bradshaw ) who to satisfie for another , becomes a slave to men ; doth in and by all those acts , which the Laws binde a slave unto , make satisfaction : yea , though they be such acts , as he , becoming a slave , is bound upon pain of death to undergo : so Christ , &c. and the greater was the bond that he did undergo for the doing of them , the greater was the merit . Isa. 42. 1. & 53. 11. Phili. 2. 7. Luk. 2. 20. Isa. 53. 9 , 10. Gal. 4. 4. 2 Corinth . 5. 11. Heb. 7. 26. 1 Pet. 2. 22 , 24. & 3. 18. 1 Ioh. 3. 5. 4. Even some works that are due may yet be so excellent for matter and manner , and so exceeding pleasing to him that commands them , that they may give him satisfaction for former injuries , and he may think it his part to encourage the Actor with some reward . So Ionathans delivering Israel by that rare exploit did save him from death : Abners bringing in the Kingdom to David would have covered his former service against him : Many of Ioabs faults were long covered by his good service : Such were the actions of David in bringing in the fore-skins of the Philistins ; and of his Worthies , in fetching him of the waters of Bethlehem . 1 Sam. 14. 44 , 45 , 2 Sam. 2. 3. 1 Sam. 18. 26 , 27. 2 Sam. 23. 16. It was not onely the suffering or hazard in these actions that was meritorious , but also the excellency of the actions themselves . 5. The interest of the Divine Nature , in all the works of Christ , maketh them to be infinitely meritorious , and so satisfactory . THESIS VIII . ( 1 ) WHerefore the Father hath delivered all things into the hands of the Son ; and given him all power in heaven and earth , and made him Lord both of the dead and living . Ioh. 13. 3. Mat. 28. 18. Ioh. 5. 21 , 22 , 23 , 27. Rom. 14. 9. EXPLICATION . ( 1 ) FOr Explication of this there are several Questions to be debated . 1. Whether the extolling of Christ the Mediator , or the restoring and saving of the offendors , were Gods more remote end , and principal intention ? 2. Whether this Authority and Dignity of Christ , be by Original Natural Right ? or by Donation ? or by Purchase ? 3. Whether Christs Lordship over all , do imply or prove his redeeming of all ? or of all alike ? 4. Whether God hath delivered things out of his own power in any kinde , by delivering them into the power of his Son ? or whether it be only the substituting him to be Vicegerent to the Father ? To the first , I answer : That the saving of sinners was the end both of the Father and the Son , is plain through the Gospel and that the exalting of Christ to his Dominion was another end , is plain in Rom 14. 9. But which of these was the principal end , I think is an unwarrantable question for man to propound : I dare not undertake to assert a natural priority or posteriority in any of Gods Decrees , de mediis ad finem ultimum ; much less to determine which hath the first place , and which the second , Phil. 2. 9. To the second question I answer : 1. The Divine Nature of Christ being one with the Godhead of the Father , had an absolute soveraignty over all things from their first being : and so derivately had the humane nature as soon as assumed by vertue of the Hypostatical Union . 2. But there is further a power given him as Mediator to dispose of all at his pleasure , to make new laws to the world , and to deal with them according to the tenor of those laws : This power is partly purchased , and partly given ( but not gratis : ) that is , Though God might have refused the tendered fatisfaction , and have made the sinner bear the punishment yet he willingly accepted the merits of his Son as a full ransom , and delivered up all to the Purchaser as his own : And so well was he pleased with the work of Redemption , that he also gave a further power to his Son , to judge his Enemies : and save his people with a far greater Judgment and Salvation . So that this power may be said to be [ given ] Christ , as it was the free act of God , without constraint : and yet to be [ purchased , ] because it was given upon a valuable consideration . To the third Question , I answer . This Authority of Christ implieth the purchasing of all things under his power or dominion , as is explained in the last : But what redemption or benefit is procured to the party , I shall shew you more , when I come to treat of universal Redemption by it self . To the fourth Question , I answer . This is more then a substituting of Christ to be the Fathers Vicegerent . It is also a power of prescribing new terms of Life and Death , and judging men according thereto , as is said before . Yet is nothing properly given out of the Fathers power or possession : but a power to suspend or dispense with the strict Covenant of Works is given to the Son ; and so God having parted with that advantage which his Justice had against the sinning world , and having relaxed that Law , whereby he might have judged us , is therefore said to judge no man , but to give all judgment to the Son. Ioh. 5. 22 , 27. THESIS IX . ( 1 ) IT was not the inten● either of the Father or Son , that by this satisfaction the offenders should be immediately delivered from the whole curse of the Law , and freed from the evil which they had brought upon themselves , but some part must be executed on soul and body , and the creatures themselves ; and remain upon them at the pleasure of Christ. Rev. 1. 18. 1 Cor. 15. 26. EXPLICATION . THe Questions that are here to be handled for the Explication of this Position are these . 1. Quest. Whether the redeemed are immediately upon the price payd , delivered from any of the curse of the Law ? if not from all ? 2. Quest. Whether the sufferings of the Elect before conversion are in execution of any part of the curse of the Law ? 3. Whether the sufferings of Beleevers are from the curse of the Law ? or only afflictions of Love , the curse being taken off by Christ ? 4. Whether it be not a wrong to the Redeemer , that the people whom he hath ransomed are not immediately delivered ? 5. Whether it be any wrong to the redeemed themselves ? 6. How long will it be till all the curse be taken off the Beleevers , and Redemption have attained its full effect ? To the first Question I answer : In this case the undertaking of satisfaction had the same immediate effect upon Adam , as the satisfaction it self upon us , or for us : To determine what these are , were an excellent work ; it being one of the greatest and noblest questions in our controverted Divinity , What are the immediate effects of Christs Death ? He that can rightly answer this , is a Divine indeed ; and by the help of this , may expedite most other controversies about Redemption and Justification . In a word , The effects of Redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them : None but Adam and Eve were then existent . Yet as soon as we do exist , we receive benefit from it . The suspending of the rigorous execution of the sentence of the Law , is the most observable immediate effect of Christs death ; which suspension is some kinde of deliverance from it . Of the other effects elsewhere . To the second Question . The Elect before conversion do stand in the same relation to the Law and Curse as other men , though they be differenced in Gods Decree , Eph. 2. 3●●2 . To the third Question . I confess we have here a knotty Question . The common judgment is , That Christ hath taken away the whole curse ( though not the suffering ) by bearing it himself ; and now they are only afflictions of Love , and not Punishments . I do not contradict this doctrine through affectation of singularity , the Lord knoweth ; but through constraint of Judgement : And that upon these grounds following . 1. It is undenyable , that Christs taking the curse upon himself did not wholly prevent the execution upon the offendor , in Gen. 3. 7 , 8 , 10 , 15 , 16 , 17 , 18 , 19. 2. It is evident from the event , seeing we feel part of the curse fulfilled on us : We eat in labour and sweat ; the earth doth bring forth thorns and bryars ; women bring forth their children in sorrow ; our native pravity is the curse upon our souls ; we are sick , and weary , and full of fears , and sorrows , and shame , and at last we dye and turn to dust . 3. The Scripture tells us plainly , that we all dye in Adam , ( even that death from which we must at the Resurrection be raised by Christ , ) 1 Cor. 15. 21 , 22. And that death is the wages of sin , Rom. 6. 23. And that the sickness , and weakness , and death of the godly is caused by their sins , 1 Cor. 11. 30 , 31. And if so , then doubtless they are in execution of the threatening of the Law , though not in full rigor . 4. It is manifest , that our sufferings are in their own nature evils to us , and the sanctifying of them to us taketh not away their natural evil , but only produceth by it , as by an occasion , a greater good : Doubtless so far as it is the effect of sin , it is evil , and the effect also of the law . 5. They are ascribed to Gods anger , as the moderating of them is ascribed to his love , Psal. 30. 5. and a thousand places more . 6. They are called punishments in Scripture , and therefore we may call them so , Lev. 26. 41 , 43. Lam ▪ 3. 39. & 4. 6 , 22. Ezra 9. 13. Hosea 4. 9. & 12. 2. Lev. 26. 18 , 24. 7. The very nature of affliction is to be a loving punishment , a natural evil sanctified , and so to be mixt of evil and good , as it proceedeth from mixt causes : Therefore to say that Christ hath taken away the curse and evil , but not the suffering , is a contradiction , because so far as it is a suffering it is to us evil , and the execution of the curse . What reason can be given , why God should not do us all that good without our sufferings , which now he doth by them , if there were not sin , and wrath and Law in them ? Sure he could better us by easier means . 8. All those Scriptures and Reasons that are brought so the contrary do prove no more but this , That our afflictions are not the rigorous execution of the threatning of the Law , that they are not wholly or chiefly in wrath ; but as the common Love of God to the wicked is mixt with hatred in their sufferings , and the hatred prevaileth above the love , so the sufferings of the godly proceed from a mixture of love and anger , and so have in them a mixture of good and evil ; but the Love overcoming the Anger , therefore the good is greater then the evil , and so death hath lost its sting , 1 Cor. 15. 55 , 56. There is no unpardoned sin in it , which shall procure further judgment , and so no hatred , though there be anger . 9. The Scripture saith plainly , That death is one of the enemies that is not yet overcome , but shall be last conquered , 1 Cor. 15. 26 , and of our corruption the case is plain . 10. The whole stream of Scripture maketh Christ to have now the sole disposing of us and our sufferings , to have prevented the full execution of the curse , and to manage that which lyeth on us for our advantage and good ; but no where doth it affirm that he suddenly delivereth us . To the fourth Question : It can be no wrong to Christ , that we are not perfectly freed from all the curse and evil as soon as he had satisfied : 1. Because it was not the Couenant betwixt him and the Father . 2. It is not his own will , & volenti non fit injuria . 3. It is his own doing now to keep us under it , till he see the fittest time to release us . 4. Our sufferings are his means and advantages to bring us to his Will. Mankind having forfeited his life , is cast into prison till the time of full execution : Christ steppeth in , and buyeth the prisoners , with a full purpose , that none of them yet shall scape but those that take him for their Lord. To this purpose he must treat with them , to know whether they will be his subjects , and yield themselves to him , and his terms . Is it not then a likelier way to procure their consent , to treat with them in prison , then to let them out , and then treat ? and to leave some of the curse upon them , to force them to yield , that they may know what they must expect else , when the whole shall be executed . To the fift Question : It is no wrong to the sinner to be thus dealt with ; 1. Because he is but in the misery which he brought upon himself . 2. No man can lay claim to the Satisfaction and Redemption upon the meer payment , till they have a word of promise for it . 3. Their sufferings , if they will be ruled , shall turn to their advantage . To the sixth Question : The last enemy to be overcome is death , 1 Cor. 15 26. This enemy will be overcome perfectly at the Resurrection ; then also shall we be perfectly acquit from the charge of the Law , and accusation of Satan : Therefore not till the day of Resurrection and Judgment , will all the Effects of Sin and Law , and Wrath be perfectly removed ▪ 1 Cor. 15. 24. THESIS X. ( 1 ) MAn having not only broken this first Covenant , but disabled himself to perform its Conditions for the future , and so being out of all hope of attaining Righteousness and Life thereby , ( 2 ) It pleased the Father aud the Mediator to prescribe unto him a new Law , ( 3 ) and tender him a new Covenant , ( 4 ) the Conditions whereof should be more easie to the Sinner and yet more abasing , ( 5 ) and should more cleerly manifest , and more highly honour the unconceiveable Love of the Father and Redeemer . EXPLICATION . ( 1 ) WHether Man were only the meritorious Cause of this his disability , or also the Efficient , is a great dispute , but of no great moment ; as long as we are agreed that Man is the only faulty cause . Whether he cast away Gods image ? or whether God took it from him for sin ? whether God only could annihilate it ? Or whether Man may annihilate a Quality , though not a Substance ? I will not meddle with . But too sure it is , that we are naturally deprived of it , and so disabled to fulfill the Law. If Christ therefore should have pardoned all that was past , and renewed the first violated Covenant again ; and set Man in the same estate that he fell from , in poynt of guilt , yet would he have fallen as desperately the next temptation : yea though he had restored to him his primitive strength and holinesse , yet experience hath shewed on how slippery and uncertain a ground his happiness would have stood , and how soon he was likely to play the Prodigal again with his stock . ( 2 ) God the Father and Christ the Mediator , who have one will , did therefore resolve upon a more suitable way of happines . ( 3 ) This way , as the former , is by both a Law and Covenant . As it is a Law , it is by Christ , prescribed , and flatly enjoyned ; and either obedience , or the penalty shall be exacted . As it is a Covenant , it is only tendered and not enforced . It is called a Covenant as it is in Scripture written and offered ( as is said before ) improperly , because it containeth the matter of the Covenant , though yet it want the form : Even as a Bond or Obligation before the sealing or agreement is called a Bond : Or as a form of prayer as it is written in a book , is called a prayer , because it containeth the matter that we should pray for : though to speak strictly , it is no prayer , till it be sent up to God , from a desiring Soul. ( 4 ) Though without Grace we can no more beleeve , then perfectly obey , ( as a dead man can no more remove a straw then a mountain ) yet the conditions of the Gospel considered in themselves , or in reference to the strength which God will bestow , are far more facile then the old conditions . Mat. 11. 29 , 30. 1 Ioh. 5. 3. And more abasing they are to the sinner , in that he hath far lesse to doe in the work of his salvation : And also in that they contain the acknowledgement of his lost estate , through his own former self destroying folly . ( 5 ) Such incomprehensible amazing Love of God the Father , and of Christ , is manifested in this New Covenant , that the glorifying thereof doth seem to be the main end in this design . Oh sweet and blessed End ? should not then the searching into it be our main study ? and the contemplating of it , and admiring it , be our main employment ? Rom. 5. 8. Tit. 3. 4. 1 Ioh. 4. 9. Eph. 3. 18. 19. Ioh. 15. 13. No wonder therefore that God did not prevent the fall of man , though he foresaw it , when he could make it an occasionall preparative to such happy ends . THESIS XI . NOt that Christ doth absolutely null or repeal the old Covenant hereby : but he super-addeth this as the only possible way of Life . The former still continueth to command , prohibite , promise , & threaten . So that the sins even of the justified are still breaches of that Law , and are threatned and cursed thereby . EXPLICATION . I Acknowledge that this Assertion is disputable and dificult : and many places of Scripture are usually produced which seem to contradict it . I know also that it the judgement of learned and godly men , that the Law , as it a Covenant of works , is quite null and repealed in regard of the Sins of beleevers : yea , many do beleeve , that the Covenant of works is repealed to all the world , and only the Covenant of grace in force . Against both these I maintain this Assertion , by the Arguments which you finde under the following Position 13. And I hope , not withstanding that I extoll free Grace as much , and preach the Law as little , in a forbidden sence , as though I held the contraty opinion . THESIS XII . THerefore we must not plead the repeal of the Law for our Iustification ; but must refer it to our Surety , who by the value and efficacy of his once offering and merits doth continually satisfie . EXPLICATION . I Shall here explain to you , in what sence , and how far the Law is in force , and how far not : and then prove it in and under the next head . You must here distinguish betwixt , 1. The repealing of the Law , and the relaxing of it . 2. Between a dispensation absolute and respective . 3. Between the alteration of the Law , and the alteration of the Subjects relation to it . 4. Between a Discharge conditional , with a suspension of execution , and a Discharge absolute . And so I resolve the question thus ; 1. The Law of Works is not abrogated , or repealed , but dispensed with , or relaxed . A Dispensation is ( as Grotius defineth it ) an act of a Superior , whereby the obligation of a Law in force is taken away , as to certain persons and things . 2. This Dispensation therefore is not total or absolute , but respective . For , 1. though it dispence with the rigorous execution , yet not with every degree of execution . 2. Though the Law be dispenced with as it containeth the proper subjects of the penalty , viz. the parties offending , and also the circumstances of duration , &c. Yet in regard of the meer punishment abstracted from person and circumstances , it is not dispenced with : for to Christ it was not dispenced with : His satisfaction was by paying the full value . 3. Though by this Dispensation our Freedom may be as full as upon a Repeal , yet the Alteration is not made in the Law , but in our estate and relation to the Law. 4. So far is the Law dispenced with to all , as to suspend the rigorous execution for a time ; and a Liberation or Discharge conditional procured and granted them . But an absolute Discharge is granted to none in this life . For even when we do perform the Condition , yet still the Discharge remains conditional , till we have quite finished our performance . For it is not one instantaneous Act of beleeving which shall quite discharge us ; but a continued Faith. No longer are we discharged , then we are Beleevers . And where the condition is not performed , the Law is still in force , and shall be executed upon the offender himself . I speak nothing in all this of the directive use of the Moral Law to Beleevers : But how far the Law is yet in force , even as it is a Covenant of Works ; because an utter Repeal of it in this sence is so commonly , but inconsiderately asserted . That it is no further overthrown , no not to Beleevers , then is here explained , I now come to prove . THESIS . XIII . IF this were not so , but that Christ had abrogated the first Covenant , then it would follow , 1. That no sin but that of Adam , and final Vnbelief , is so much as threatned with death , or that death is explicitely ( that is , by any Law ) due to it or deserved by it . For , what the Law in force doth not threaten , that is not explicitely deserved , or due by Law. 2. It would follow , That Christ dyed not to prevent or remove the wrath and curse so deserved or due to us for any but Adams sin , nor to pardon our sins at all : but only to prevent our desert of wrath and curse , and consequently to prevent our need of pardon . 3. It would follow , That against eternal wrath at the day of Iudgment , we must not plead the pardon of any sin , but the first , but our own non-desert of that wrath , because of the repeal of that Law before the sin was committed . All which consequences seem to me unsufferable , which cannot be avoyded if the Law be repealed . EXPLICATION . WHen God the absolute Soveraign of the World shall but command , though he expresly threaten no punishment to the disobedient , yet implicitely it may be said to be due ; that is , the offence in it self considered , deserveth some punishment in the generall : for the Law of Nature containeth some generall Threatenings , as well as Precepts , ( as I shewed before ; ) Whether this Dueness of punishment , which I call implicite , do arise from the nature of the offence only , or also because of this generall threat in the Law of Nature , I will not dispute . But God dealeth with his Creature by way of legall government ? and keepeth not their deserved punishment from their knowledge no more then their duty ; it being almost as necessary to be known for our incitement , as the Precept for our direction . Gods laws are perfect laws fitted to the attainment of all their ends : And by these laws doth he rule the world ; and according to them doth he dispose of his rewards and punishments : So that we need not fear that which is not threatened : And in this sence it is that I say , That what no law in force doth threaten , that sin doth not explicitely deserve : Not so deserve as that we need to fear the suffering of it . And upon this ground the three fore-mentioned consequences must needs follow . For the new Covenant threateneth not Death to any sin but final unbelief , or at least , to no sin without final unbelief : And therefore if the old Covenant be abrogated , then no law threateneth it : And consequently , 1 Our Sin doth not deserve it ( in the sence expressed . ) Nor Christ prevent the wrath deserved , but only the desert of wrath . 3. And therefore not properly doth he pardon any such sin , ( as you will see after when I come to open the nature of pardon . ) 4 We may plead our non deserving of death for our discharge at judgment . 5. And further , then Christ in satisfying did not bear the punishment due to any sin but Adams first : For that which is not threatened to us , was not executed on him . This is a clear , but an intolerable consequence . 6. Scripture plainly teacheth , That all men ( even the Elect ) are under the Law till they beleeve & enter into the Covenant of the Gospel . Therefore it is said , Ioh. 3. 18. He that beleeveth not , is condemned already : And the wrath of God abideth on him , ver . 26. And we are said to beleeve for Remission of sins . Acts 2. 38. Mark 1. 4. Luk. 24. 47. Act. 10. 43. & 3. 19. Which shew , that sin is not before remitted , and consequently the Law not repealed , but suspended , and left to the dispose of the Redeemer . Else how could the Redeemed be by nature the children of wrath ? Ehp. 2. 3. The circumcised are debters to the whole Law , Gal. 5. 3 , 4. and Christ is become of none effect to them . But they that are led by the Spirit are not under the law , and against such there is no law . Gal. 5. 18 , 23. The Scripture hath concluded all under Sin ( and so far under the Law no doubt ) that the promise , by faith in Jesus Christ , might be given to them that beleeve . Gal. 3. 22. We are under the Law when Christ doth redeem us . Gal. 4. 5. See also Iam. 2. 9 , 10. 1 Tim. 18. 1 Cor. 15. 56. Gal. 3. 19 , 20 , 21. Therefore our deliverance is conditionally from the curse of the Law ; viz. if we will obey the Gospel . And this deliverance , together with the abrogation of the Ceremonial Law , is it which is so oft mentioned as a priviledge of beleevers , and an effect of the blood of Christ : which deliverance from the curse , is yet more full when we perform form the Conditions of our freedom : And then we are said to be dead to the Law. Rom. 7. 4. And the Obligation to punishment dead as to us . ver . 6. But not the Law void or dead in it self . 7 Lastly , All the Scriptures and Arguments , pag. 60. 61. which prove , That afflictions are punishments , do prove also , that the Law is not repealed : For no man can suffer for breaking a repealed Law , nor by the threats of a repealed Law ; yet I know that this Covenant of Works continueth not to the same ends and uses as before , nor is it so to be preached or used . We must neither take that Covenant as a way to life , as if now we must get salvation by our fulfilling its condition , nor must we look on its curse as lying on us remedilesly . THESIS XIV . ( 1 ) THe Tenor of the new Covenant is this , That Christ having made sufficient satisfaction to the Law. Whosoever will repent and believe in him to the end , shall be justified through that Satisfaction from all that the Law did charge upon them , and be moreover advanced to far greater Priviledges and Glory then they fell from : But whosoever fulfilleth not these conditions , shall ( 2 ) have no more benefit from the blood of Christ , then what they here received and abused , but must answer the charge of the Law themselves ? and for their neglect of Christ must also suffer a far greater condemnation . Or briefly , Whosoever believeth in Christ shall not perish , but have everlasting life ; but he that believeth not shall not see life , but the wrath of God abideth on him . Mark 16. 16. Iohn 3. 15 , 16 , 17 , 18 , 36. & 5. 24. & 6. 35 , 40 , 47. & 7. 38. & 11. 25 , 26. & 12. 46. Acts 10. 43. Rom. 3. 26. & 4. 5. & 5. 1. & 10. 4. 10. 1 Iohn 5. 10. Mark 1. 15. & 6. 12. Luke 13. 3. 5. & 24. 47. Acts 5. 31. & 11. 18. & 20. 21. & 2. 38. & 3. 19. & 8. 22. & 26. 20. Rev. 2. 5 , 16. Heb 6. 1. 2 Pet. 3. 9. EXPLICATION . ( 1 ) CHrists Satisfaction to the Law goes before the new Covenant , though not in regard of its payment , ( which was in the fulness of time , ) yet in regard of the undertaking , acceptance and efficacy : There could be no treating on new terms , till the old obligation were satisfied and suspended . I account them not worth the confuting , who tell us , That Christ is the only party conditioned with , and that the new Covenant , as to us , hath no conditions ; ( so Salt marsh , &c. ) The place they alledg for this assertion in that , Ier. 31. 31 , 32 , 33. cited in Heb. 8. 8 , 9 , 10. which place containeth not the full Tenor of the whole new Covenant : But either it is called the new Covenant , because it expresseth the nature of the benefits of the new Covenant as they are offered on Gods part , without mentioning mans conditions , ( that being not pertinent to the business the prophet had in hand ; or else it speaketh only of what God will do for his elect in giving them the first Grace , and enabling them to perform the conditions of the new Covenant , and in that sence may be called a new Covenant also , as I have shewed before , pag. 7. 8. Though properly it be a prediction , and belong only to Gods Will of Purpose , and not to his legislative Will. But those men erroneously think , that nothing is a condition , but what is to be performed by our own strength . But if they will believe Scripture , the places before alledged will prove , that the new Covenant hath conditions on our part , as well as the old . ( 2 ) Some benefit from Christ the condemned did here receive , as the delay of their condemnation , and many more mercies , though they turn them all into greater judgments : But of this more when we treat of generall Redemption . THESIS XV. THough Christ hath sufficiently satisfied the Law , yet is it not his Will , or the Will of the Father , that any man should be justified or saved thereby , who hath not some ground in himself of personall and particular right and claim thereto ; nor that any should be justified by the blood only as shed or offered , except it be also received and applyed ; so that no man by the meer Satisfaction made , is freed from the Law or curse of the first violated Covenant absolutely , but conditionally only . EXPLICATION . I Have shewed before , p. 57. 58. &c. That Christ intended not to remove all our misery as soon as he dyed , nor as soon as we believed . I am now to shew , That he doth not justifie by the shedding of his blood immediately , without somewhat of man intervening , to give him a legall title thereto . All the Scriptures alledged pag. 79. prove this : We are therefore said to be justified by faith . Let all the Antinomians shew but one Scripture which speaks of Justification from eternity . I know God hath decreed to justifie his people from eternity , and so he hath to sanctifie them too , but both of them are done in time : Justification being no more an imminent act in God then Sanctification , as I shall shew afterward . The Blood of Christ then is sufficient in fuo genere , but not in omni genere sufficient for its own work , but not for every work . There are severall other necessaries to justifie and save , quibus positis , which being supposed ▪ the Blood of Christ will be effectuall : Not that it receives its efficacy from these , nor that these do add any thing at all to its worth or value ; no more then the Cabinet to the Jewel , or the applying hand to the medicine : or the offenders-acceptation to the pardon of his Prince ; yet without this acceptation and application this blood will not be effectuall to justifie us . For ( as Grotius ) Cum unusquisque actui ex suâ voluntate pendenti legem possit imponere , sicut id quod pure debetur novari potest sub conditione , ita etiam possunt , is qui solvit pro alio , & is qui rei alterius pro alterâ solutionem admittit , pacisci , ut aut statim sequatur remissio , aut in diem , item aut pure , aut sub conditione , Fuit autem & Christi satisfacientis & dei satisfactione in admittentis hic animus ac voluntas , hoc denique pactam & foedus , non ut deus statim ipso perpessionis Christi tempore paenas remitteret , sed ut tum demum id fieret ; cum homo , vera in Christum fide ad deum conversus , supplex veniam precaretur , accedente etiam Christi apud deum advocatione sive intercessione . Non obstat hic ergo satisfactio quo minus sequi possit remissio satisfactio enim nonjam sustulerat debitum , sed hoc egerat , ut propter ipsam debitum aliquando tolleretur , Grot. de satis . cap. 6. So that , as Austin ▪ he that made us without us , will not save us without us , He never maketh a relative change , where he doth not also make a reall . Gods Decree gives no man a legall title to the benefit decreed him , seeing purpose and promise are so different : A legall title we must have , before we can be justified ; and there must be somewhat in our selves to prove that title , or else all men should have equall right , THESIS . XVI . THe obeying of a Law , and persorming the conditions of a Covenant , or satisfying for disobedience , or non-performance , is our Righteousness , in reference to that Law and Covenant . EXPLICATION . IF we understand not what Righteousnes is , we may dispute long enough about Justification to little purpose : you must know therefore that Righteousness is no proper reall Being , but a Modus Entis , the Modification of a Being , The subject of it is , 1. An Action , 2. Or a Person : An Action is the primary subject , and so the Disposition ; and the Person secondary , as being therefore righteous , because his disposition and actions are so . Righteousness is the conformity of Dispositions and Actions , and consequently the person to the Rule prescribed . It is not a being distinct therefore from the Dispositions and Actions , but their just and well being . This finition is onely of the Creatures Righteousness . God is the Primum Iustum , and so the Rule of Righteousness to the Creature , and hath no Rule but himself , for the measuring of his Actions . Yet his Essence is too far above us , remote and unknown to be this Rule to the Creature , therefore hath he given us his Laws , which flow from his perfection , and they are the immediate Rule of our Dispositions and Actions and so of our Righteousness . Here carefully observe , That this Law hath two parts ; 1. The Precept and Prohibition prescribing and requiring Duty : 2. The Promise and Commination determining of the reward of Obedience , and penalty of Disobedience . As the Precept is the principall part , and the Penalty annexed but for the Precepts sake ; so the primary intent of the Law-giver is the obeying of his Precepts , and our suffering of the Penalty is but a secondary for the attaining of the former . So is there accordingly a two-fold Righteousness or fulfilling of this Law , ( which is the thing I would have observed : ) the primary , most excellent and most proper Righteousness lyeth in the conformity of our actions to the precept : The secondary , less excellent Righteousness ) yet fitly enough so called ) ( see Pemble of Iustificat . pag. ● . ) is , when though we have broke the precepts , yet we have satisfied for our breach , either by our own suffering , or some other way . The first hath reference to the Commands when none can accuse us to have broak the Law : The second hath reference to the Penalty ; when though we have broke the law , yet it hath nothing against us for so doing , because it is satisfyed . These two kinds of Righteousnesse cannot stand together in the same person , in regard of the same Law and Actions : he that hath one , hath not the other : he that hath the First , need not the Second ; There must be a fault , or no satisfaction ; this fault must be confessed , and so the first kind of Righteousnesse disclaimed , before Satisfaction can be pleaded : and Satisfaction must be pleaded , before a Dilinquent can be justified . This well understood , would give a clearer insight into the nature of our Righteousness , and Justification , then many have yet attained . The great Question is , of which sort is our Righteousness whereby we are justified ? I answer , of the second sort , which yet is no derogation from it : for though it be not a Righteousness so honouring our selves , yet is it as excellent in Christ , and honourable to him . And this first kinde of Righteousness as it is in Christ , cannot retaining its own form , be made ours . And to that the Papists arguments will hold good . The Law commanded our own personall obedience , and not another for us ; We did not so personally obey , we did not really obey in Christ : and God doth not judge us to do , what we did not ; If we had , yet it would not have made us just : for one sin will make us unjust , though we were never so obedient before and after ; Therefore if we had obeyed in Christ , and yet sinned in our selves , we are breakers of the Law still . And so our Righteousness cannot be of the first sort . This Breach therefore must be satisfied for , and consequently , our Righteousness must be of the second sort : seeing both cannot stand in one person as beforesaid . Christ indeed had both these kinds of righteousness , viz. the righteousness of perfect Obedience ; and the righteousness of Satisfaction , for Disobedience . But the former only was his own personall Righteousnes , not communicable to another under that notion , and in that form of [ a Righteousness by obeying : ] The latter , was his righteousness , as he stood in our room , and was by imputation a sinner : and so is also our Righteousness in and through him . Yet the former ( as I have proved before &c. ) is ours too , and our Righteousness too ( though many Divines think otherwise : ) but how ? Not as retaining its form , in the former sence : but as it is also in a further consideration , a part of the Righteousness by Satisfaction : seeing that Christs very personall obedientiall righteousness was also in a further respect satisfactory . I intreat thee Reader , do not pass over this distinct representation of Righteousness , as curious , or needless ; for thou canst not tell how thou art righteous or justified without it . Nor do thou through prejudice reject it as unsound , till thou have first well studied the Nature of Righteousness in generall , and of Christian Righteousness in speciall . THESIS . XVII . THerefore as there are two Covenants , with their distinct Conditions : so is there a twofold Righteousness , and both of them absolutely necessary to Salvation . EXPLICATION . AS Sin is defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trangression of the Law. 1. Ioh. 3. 4. So Righteousness is a Conformity to the Law. Therefore as there is a twofold Law or Covenant ; so must there be accordingly a two-fold Righteousness ; whether both these be to us necessary is all the doubt . If the first Covenant be totally repealed , then indeed we need not care for the righteousness of that Covenant , in respect of any of our personall actions : but only in respect of Adams first , and ours in him , But I have proved before that it is not repealed : otherwise the righteousness of Christ imputed to us , would not be of a very narrow extent ; if it were a covering only to our first transgression . I take it for granted therefore , that he must have a two-fold Righteousness answerable to the two Covenants , that expecteth to be justifyed . And the usuall confounding of these two distinct Righteousnesses , doth much darken the controversies about Justification . THESIS XVIII . OVr Legal Righteousness , or righteousness of the first Covenant is not personall , or consisteth not in any qualifications of our own persons , or actions performed by us , ( For we never fulfilled , nor personally satisfied the Law : ) but it is wholly without us in Christ. And in this sence it is that the Apostle ( and every Christian , ) disclaimeth his own Righteousness , or his own Works , as being no true legall Righteousness . Phil. 3. 7 , 8. EXPLICATION . Object . 1 DOth not the Apostle say , that as touching the Righteousness which is in the Law , he was blameless ? Phil. 3. 6. Ans. That is , He ●o exactly observed the Ceremoniall Law , and the externall part of the Morall Law , that no man could blame him for the breach of them . But this is nothing to such a keeping of the whole Covenant , as might render him blameless in the sight of God : otherwise he would not have esteemed it so lightly . Object . 2. There are degrees of Sin. He that is not yet a sinner in the highest degree , is he not so far Righteous by a personall Righteousness ? Christ satisfied only for our sin ; so far as our actions are not sinfull , so far they need no pardon nor satisfaction . And consequently , Christs righteousness and our own works , do concur to the composing of our perfect Righteousness . Ans. Though this objection doth puzle some , as if there were no escaping this Popish self-exalting Consequence ; yet by the help of the fore-going grounds , the vanity of it may be easily discovered . And that thus . 1. An Action is not righteous , which is not conformable to the Law ; if in some respects it be conformable , and in some not , it cannot be called a conformable or righteous Action . So that we having no actions , perfectly : conformed to the Law , have therefore no one righteous action . 2. If we had ; Yet many righteous Actions , if but one were unrighteous , will not serve to denominate the person Righteous , according to the Law of Works . And that these joyned with Christs Righteousness , do not make up one Righteousness for us , is plainthus ; The Righteousness which we have in Christ , is not of the same sort witht his pretended partial Righteousness : For this pretendeth to be a Righteousness ( in part ) of the first kinde mentioned formerly viz. Obedientiall consisting in conformity to the Precept . Now , Christs Righteousness imputed to us , being only that of the second sort ( viz. By satisfaction for nonconformity , or for our disobedience , ) cannot therefore possible be joyned with our imperfect Obedience , to make up one Righteousness for us . I acknowledge , that some actions of ours , may in some respects be good , though that respect cannot denominate it ( strictly in the sence of the old Covenant ) a good Work. I acknowledge also , that so far it is pleasing to God : yet the Action cannot be said to please him ( much less the person , ) but only that respective Goodness . Also that Christ dyed only to satisfie for our actions so far as they were sinfull , and not in those respects wherein they are good and lawfull . Yet that these good works ( so commonly called ) can be no part of our Righteousness , I think is fully proved by the fore-going Argument . Though I much question , whether they that stand for the imputation of Christs moral Righteousness in the rigid rejected sence ( as if ( as if in him we had paid the primary proper debt of perfect obedience ) can so well rid their hands of this objection . THESIS . XIX . THe Righteousness of the new Covenant , is the only Condition of our interest in , and enjoyment f the Righteousness of the old . Or thus : These onely shall have part in Christs satisfaction , and so in him be legally righteous , who do beleeve , and obey the Gospel , and so are in themselves Evangelically Righteous . THESIS . XX. OVr Evangelicall Righteousness is not without us in Christ , as our leg all Righteousness is : but consisteth in our own actions of Faith and Gospel Obedience . Or thus : Though Christ performed the conditions of the Law , and satisfied for our non-performance ; yet it is our selves that must perform the conditions of the Gospel . EXPLICATION . THe contents of these two Positions ▪ being of so neer nature , I shall explain them here together ; though they seem to me , so plain and clear that they need not much explication , and less confirmation : yet because some Antinomians do down-right oppose thē , and some that are no Antinomians have star●led at the expressions , as if they had conteined some self-exalting horrid doctrine ; I shall say somthing hereto , Though for my part , I do so much wonder that any able Divines should deny them : that me thinks they should be Articles of our Creed , and a part of Childrens Catechisms , and understood and believed by every man that is a Christian : I mean the matter of them , if not the Phrase ; though I think it to be agreeable to the matter also . That there may be no contention about words , you must take my phrase of [ Legall and Evangelicall Righteousness ] in the sence before explained , viz. as they take their name from that Covenant which is their rule , and I know not how any righteousness should be called [ Legall or Evangelicall in a sence more strict and proper , nor whence the denomination can be better taken then from the formall reason of the thing : Yet I know that the observance of the Law of Ceremonies , and the seeking of life by the works of the Law , are both commonly called Legall Righteousness , but in a very improper sence in a comparison of this . I know also that Christs Legall Righteousness , imputed to us is commonly called [ Evangelicall Righteousness , ] but that is from a more aliene extrinsecall respect ; to wit , because the Gospel declareth and offereth this Righteousness , and because it is a way to Justification , which only the Gospel revealeth . I do not quarrel with any of these forms of speech , only explain my own , which I knew not how to express more properly , that I be not mis-understood . The Righteousness of the new Covenant then being , the performance of its conditions , and its conditions being our obeying the Gospel or beleeving , it must needs be plain , That on no other terms do we partake of the Legal Righteousness of Christ. To affirm therefore that our Evangelicall or new Covenant-Righteousness is in Christ and not in our selves , or performed by Christ and not by our selves , is such a monstrous piece of Antinomian doctrine , that no man who knows the nature and difference of the Covenant can possibly entertain , and which every Christian should abhor as unsufferable . For 1. It implyeth blasphemy against Christ , as if he had sin to repent of , or pardon to accept , and a Lord that redeemed him to receive and submit to ; for these are the conditions of the new Covenant . 2. It implyeth , that Jews , and Pagans , and every man shall be saved . Do not say that I odiously wring out these consequences ; they are as plain as can be expected : For if any be damned , it must be either for breaking the first Covenant or the second : If the former be charged upon him , he may escape by pleading the second fulfilled : If the latter , the same plea will serve ; so that if Christ have fulfilled both Covenants for all men , then none can perish . If they say , that he hath performed the new Covenant conditions only for the elect ; 3. Then this followeth howsoever , That they are righteous , and justified before they beleeve , ( which what Scripture doth speak ? ) 4. And that beleeving is needless , not only as to our Justification , but to any other use : For what need one thing be so twice done ? If Christ have fulfilled the new Covenant for us , as well as the old , what need we do it again ? Shall we come after him to do the work he hath perfected ? Except we would think with the Socinians , and as Sir Kenolm Digby , That Christ was but our pattern to follow , and but set us a copy in obeying according to right Reason . 5. That the saved and the damned are alike in themselves , but the difference is only in Election , and Christs intention . For the saved have broke the old Covenant , as well as the damned ; and if it be not they , but Christ , that fulfill their conditions of the new , then the difference is all without them . 6. It confoundeth Law and Gospel , it overthroweth all the Laws & Precepts of Christ , by removing their end , it contradicteth the whole scope of the Scripture , which telleth us , That Christ was made under the Law , ( & not under the Gospel , ) fulfilled the Law , ( but not the Gospel Covenant ) bore the curse of the ( but not of the Gospel , ) and which imposeth a necessity of fulfilling the conditions of the Gospel themselves upon all that will be justified and saved . To quote the Scriptures that assert this , would be to transcribe almost all the doctrinall part of the New Testament . What unsavory stuff then is that of Mr. Saltmarsh , of free Grace , pag. 83. 84. Who directeth those that doubt of their Gospel sincerity to see it in Christ , because Christ hath beleeved perfectly , he hath sorrowed for sin perfectly , he hath repented perfectly , he hath obeyed perfectly , he hath mortisied sin perfectly , and all is ours , &c. If this be meant of Gospel-beleeving , repenting , sorrowing , obeying and mortifying , then it is no uncharitable language to say , It is blasphemy in its clear consequence ; as if Christ had a Saviour to beleeve in for pardon and life , or sin to repent of , and sorrow for , and mortifie : But if he meant it of legall beleeving in God , or repenting sorrowing for , mortifying of sin in us , and not in himself ; then is it no more to the business he hath in hand then a Harp to a Harrow , as they say , It is not legall beleeving , which is the evidence doubted of , or enquired after ; and sure Christs repenting and sorrowing for our sin , is no clearing to us , that we repent of our own , nor any acquitting of us for not doing it : And for his mortifying sin in us , that is the doubt , whether it be done in the doubting soul or not ? If he mean it of destroying the guilt of sin meritoriously on the Cross , that is but a strange evidence of the death of it in a particular soul : except he think ( as divers that I met with in Glocestershire , and Wilt-shire , ) That Christ took our naturall pravity and corruption together with our flesh . But I let go this sort of men , as being fitter first to learn the grounds of Religion in a Cathechism , then to a manage those Disputes wherewith they trouble the World. THESIS XXI . NOt that we can perform these Conditions without Grace : ( for without Christ we can do nothing : ) But that he enableth us to perform them our selves ; and doth not himself repent , beleeve , love Christ , obey the Gospel for us , as he did satisfie the Law for us . EXPLICATION . THis prevention of an Objection I add , because some think it is a self-ascribing , and derogating from Christ , to affirm our selves to be but the Actors of these duties ; though we profess to do it only by the strength of Grace . But that it is Christ that repenteth and beleeveth , and not we , is language somewhat strange to those ears that have been used to the language of Scripture or Reason . Though I know there is a sort of sublime Platonick , Plotinian Divines , of late sprung up among us , who think all things be but one ; and those branches or beams of Gods Essence , which had their Being in him before their Creation , and shall at their dissolution return into God again ; and so the souls of men are but so many parcels of God given out into so many bodies ; or at least but beams streaming from him by a fancyed Emanation . These men will say , not only that it is Christ in us that doth beleeve , but the meer Godhead in essence considered . But it sufficeth sober men to beleeve that Christ dwelleth in us ; 1. By his graces or spirituall workings : 2. By our constant love to him , and thinking of him : as the person or thing that we are still affectionately thinking on , is said to dwell in our mindes or hearts ( because their idea is still there , ) or our mindes and hearts to dwell upon them . But in regard of the Divine Essence , which is every where , as it dwells no otherwise ( for ought I know or have seen proved ) in the Saints , then in the wicked and devils ; so I think ; as Sir Kenelm Digby thinks of the Soul ; That the Body is more properly said to be in the Soul , then the Soul in the Body , so we are more properly said to live , and move & have our Being in God , then God to live , and move , and have his Being in us . I will not digress from my intended subject so far , as to enter here into a disquisition after the nature or workings of that Grace which doth enable us to perform these Conditions . I refer you to Parkers Theses de Traductione Peccatoris ad vit . THESIS . XXII . IN this fore-explained sence it is , that men in Scripture are said to be personally righteous : And in this sence it is , that the Faith and duties of Beleevers are said to please God , viz. as they are related to the Covenant of Grace , and not as they are measured by the Covenant of Works . EXPLICATION . THose that will not acknowledg that the godly are called righteous in the Scripture , by reason of a personal Righteousness , consisting in the rectitude of their own dispositions & actions , as well as in regard of their imputed righteousness , may be convinced from these Scriptures , if they will beleeve them . Gen. 7. 2. & 18. 23 , 24. Iob 17. 9. Psa. 1. 5 , 6. & 37. 17 , 21 , &c Eccl. 9. 1 , 2. Ezek. 18. 20 , 24. & 33. 12 , 13 , 18. Mat. 9. 13. & 13. 43. & 25 37 , 46. Luk. 1. 6. Heb. 11. 4. 1 Pet. 4. 18. 2 Pet. 2. 8. 1 Ioh. 3. 7 , 12. Rev. 22. 11. Mat. 10. 41. Rom. 5. 7. So their ways are called Righteousness . Psal. 15. 2. & 23. 3. & 45. 7. &c. Mat. 5. 20. & 21. 32. Luke 1. 75. Act. 10. 35. Rom. 6. 13. 16 , 18 , 19 , 20. 1 Cor. 15. 34. 1 Ioh. 2. 29. & 3. 10. Eph. 4. 24. &c. That men are sometime called righteous , in reference to the Laws and Judgments of men , I acknowledge : Also in regard of some of their particular actions , which are for the substance good : And perhaps sometimes in a comparative sense , as they are compared with the ungodly : As a line less-crooked should be called streight in comparison of one more crooked : But how improper an expression that is , you may easily perceive . The ordinary phrase of Scripture hath more truth and aptitude then so . Therefore it must needs be that men are called Righteous in reference to the new Covenant only ; Which is plain thus : Righteousness is but the denomination of our actions or persons , as they relate to some rule . This rule when it is the Law of man , and our actions suit thereto , we are then righteous before men . When this Rule is Gods Law , it is either that of Works , or that of Grace : In relation to the former , there is none righteous , no not one : for all have sinned , and come short of the glory of God. Only in Christ , who hath obeyed and satisfied , we are righteous . But if you consider our actions and persons in relation to the rule of the new Covenant , so all the Regenerate are personally righteous , because they all perform the conditions of this Covenant , and are poperly ponounced righteous thereby . Neither can it be conceived how the works of Beleevers , should either please God , or be called righteousness , as they relate to that old Rule , which doth pronounce them unrighteous , hatefull , and accursed . Two sorts among us therefore do discover intolerable Ignorance in this point . 1. Those that commonly use and understand the words [ Righteous , and Righteousness ] as they relate to the old Rule : as if the Godly were called righteous ( besides their imputed Righteousness , only because their Sanctification and good Works have some imperfect agreement to the Law of Works : As if it were a streight line which is in one place streight and another crooked ; much less that which is in every part crooked in some degree , I have been sorry to hear many learned Teachers speak thus ; most they say to maintain it , is in this simple objection . If we are called holy , because of an imperfect Holiness : then why not righteous , because of an imperfect Righteousness ? Ans. Holiness signifieth no more but a Dedication to God , either by separation only , or by qualifying the subject first , with an aptitude to its Divine imployment , and then separating or devoting it : as in our Sanctification . Now a person imperfectly so qualified , is yet truly and really so qualified ; and therefore may truly be called holy so far . But Righteousness signifying a Conformity to the Rule ; and a Conformity with a quatenus , or an imperfect Rectitude , being not a true Conformity or Rectitude at all ( because the denomination is of the whole Action or Person , and not of a certain part or respect therefore imperfect Righteousness is not Righteousness , but Unrighteousness ; It is a contradiction in adjecto . Object . But , is our personal Righteousness perfect as it is measured by the New Rule ? Ans. Yes : as I shall open to you by and by . I could here heap up a mulitude of orthodox Writers , that do call our personall Righteousness by the title of [ Evangelicall ] as signifying from what Rule it doth receive its Name . The second sort that shew their gross ignorance , of the nature of Righteousness , are the Antinomians , ( and some other simple ones whom they have misled ) who if they doe but hear a man talk of a Righteousness in himself ; or in any thing he can do , or making his own duty either his Righteousness , or conducible thereto ; they startle at such Doctrine , and even gnash the teeth , as if we preached flat Popery , yea as if we cryed down Christ , and set up our selves : The ignorant wretches not understanding , the difference between the two sorts of Righteousness ; that of the old Covenant , which is all out of us in Christ ; and that of the New Covenant , which is all out of Christ in our selves : ( though wrought by the power of the Spirit of Christ. ) Quest. But how then is Ahabs and Nineve's humiliation accepted , and such other works of those that are not in Christ , seeing they are yet under the Law ? Ans. 1. No man is now under the Law as Adam was before the new Covenant was made ; that is , not so under the Law alone , as to have nothing to do with the Gospel ; or so under the old Covenant , as to have no benefit by the new . 2. So that wicked men may now find that tender and mercifull dealing from God , that even those works which are less unjust and sinfull , and draw neerest to the rectitude required by the Gospel , shall be so far accepted as that , for their further encouragement , some kind of reward or suspension of wrath shall be annexed to them , and God will countenance in them that which is good , though it be not so much as may denominate it a good work . 3. But yet the best of an unregenerate mans works have more matter in them to provoke God then to please him , and he never accepteth them as Evangelically Righteous ; for they that are in the flesh , and are without faith , cannot possibly so please God , Rom. 8. 8. Heb. 11. 6. As their righteousness is but a less degree of unrighteousness , and therefore is most improperly called righteousness ; so their pleasing God is but a lower degree of displeasing him , and therefore but improperly called pleasing him . THESIS . XXIII . IN this sence also it is so far from being an error to affirm , that Faith it self is our Righteousness , ] that it is a truth necessary for every Christian to know ; that is , Faith is our Evangelicall Righteousness , ( in the sence before explained , ) as Christ is our Legall Righteousness . EXPLICATION . THis Assertion , so odious those that understand not its grounds , is yet so clear from what is said before , that I need to add no more to prove it . For 1. I have cleared before , that there must be a personall Righteousness , besides that imputed , in all that are justified . And that 2. The fulfilling of the conditions of each Covenant is our Righteousness , in reference to that Covenant : But Faith is the fulfilling of the conditions of the new Covenant , therefore it is our Righteousnes in relation to that Covenant . I do not here take Faith for any one single Act , but as I shall afterward explain it . Quest. In what sence then is Faith said to be imputed to us for righteousness , if it be our Righteousness it self ? Answ. Plainly thus ; Man is become unrighteous by breaking the Law of Righteousness that was given him ; Christ fully satisfieth for this transgression , and buyeth the prisoners into his own hands , and maketh with them a new Covenant , That whosoever will accept of him , and beleeve in him , who hath thus satisfied , it shall be as effectual for their Justification , as if they had fulfilled the Law of Works themselves . A Tenant forfeiteth his Lease to his Landlord , by not paying his rent ; he runs deep in debt to him , and is disabled to pay him any more rent for the future , whereupon he is put out of his house , and cast into prison , till he pay the debt ; his Landlords son payeth it for him , taketh him out of prison , and putteth him in his house again , as his Tenant , having purchased house and all to himself ; he maketh him a new Lease in this Tenor , that paying but a pepper corn yearly to him , he shall be acquit both from his debt , and from all other rent for the future , which by his old Lease was to be paid ; yet doth he not cancel the old Lease , but keepeth it in his hands to put in suite against the Tenant , if he should be so foolish as to deny the payment of the pepper corn . In this case the payment of the grain of pepper is imputed to the Tenant , as if he had payed the rent of the old Lease : Yet this imputation doth not extoll the pepper corn , nor vilifie the benefit of his Benefactor , who redeemed him : Nor can it be said , that the purchase did only serve to advance the value and efficacy of that grain of pepper . But thus ; A personall rent must be paid for the testification of his homage ; he was never redeemed to be independent as his own Landlord and Master : the old rent he cannot pay ; his new Landlords clemency is such , that he hath resolved this grain shall serve the turn . Do I need to apply this in the present case or cannot every man apply it ? Even so is our Evangelicall Righteousness , or Faith , imputed to us for as reall Righteousness , as perfect Obedience . Two things are considerable in this debt of Righteousness ; The value , and the personall performance or interest : The value of Christs Satisfaction is imputed to us , instead of the value of a perfect Obedience of our own performing , and the value of our Faith is not so imputed : But because there must be some personall performance of homage , therefore the personall performance of Faith shall be imputed to us for a sufficient personall payment , as if we had paid the full rent , because Christ whom we believe in , hath paid it , & he will take this for satisfactory homage ; so it is in point of personall performance , and not of value that Faith is imputed . THESIS XXIV . THis personall Gospell Righteousness is in its kind a perfect Righteousness ; and so far we may admit the doctrine of personall Perfection . EXPLICATION . OUr Righteousness may be considered , either in regard of the matter and the acts denominated righteous , or else in respect of the form which gives them that denomination : Also our Faculties and Actions are considerable , either in regard of their Being , or of their Quality . 1. The perfection of the Being of our Faculties or Acts is nothing to our present purpose , as falling under a physicall consideration only . 2. In regard of their Quality they may be called perfect or imperfect in severall sences . 1 As Perfection is taken for the transcendentall perfection of Being so they are perfect . 2. And as it is taken for the compleat number of all parts , it is perfect . 3. But as it is taken for that which is perfect , Efficienter or Participaliter , that is , for a work that is finished for the Author , so our holiness is still imperfect here . 4. And as it is taken for accidentall perction , ( so called in Metaphysicks , when it wants nothing which beyond the Essence , is also requisite to the integrity , ornament and well being of it , ) so our holiness is here imperfect . 5. As perfection is taken , pro sanitate , for soundness , so our holiness is imperfect . 6. And as it is taken , pro maturitate , for ripeness , so it is imperfect . 7. In respect of the admixture of contrary qualities , our holiness is imperfect . 8. But whether all this imperfection be privative and sinfull , or meerly negative ; and only our misery , whether it be a privation , physicall or morall , is a question that will be cleared , when I come to shew the extent of the Commands or Rule . But not any of these kinds of perfection is that which I mean in the Position : Holiness is a quality , & may be intended and remitted , in creased & decreased ; but it is the relative consideration of these qualities of our faculties and acts , as they are compared with the Rule of the new Covenant ; & so it is not the perfection of our holiness that we enquire after , but of our righteousness ; which righteousness is not a quality as holiness is , but the modification of our acts as to the Rule , which is not varyed , secundum majus & minus : See Schibl . Metaph. li. 2 , c. 9. Tit. 7. Art. 2. Therefore our Divines usually say , That our Justification is perfect , though our Sanctification be not ; and then I am sure our Righteousness must be perfect . A two-fold perfection is here implyed . 1. A Metaphysical Perfection of Being . 2. A Perfection of Sufficiency in order to its end . 1. The being of our Righteousness formally consisting in our relative conformity to the rule , either it must be perfect , or not at all . He that is not perfectly innocent in the very point that he is accused , is not innocent truly , but guilty . Sincerity is usually said to be our Gospel-Perfection : not as it is accepted in stead of perfection , but as it is truly so ; for sincere Faith is our conformity to the Rule of Perfection , viz. the new Covenant as it is a Covenant ; yet as it is sincere Faith , it is only materially our Righteousness and Perfection , but formally as it is relatively our conformity to the said Rule . 2. Our Righteousness is perfect as in its Being , so also in order to its end . The end is , to be the condition of our Justification , &c. This end it shall perfectly attain . The Tenor of the new Covenant is not , Believe in the highest degree , and you shall be justified ; But believe sincerely , and you shall be justified ; so that our Righteousness 1. formally considered , in relation to the condition of the new Covenant , is perfect or none . 2. But considered materially as it is holiness , either in reference to the degree it should attain , or the degree which it shall attain , or in reference to the excellent object which it is excercised about , or in reference to the old Covenant , or the directive , ( and in some sence ) the preceptive part of the new Covenant ; in all these respects it is imperfect . I speak not all this while of that perfection in Christs Satisfaction , which is also our perfect Righteousness , because few will question the perfection of that . THESIS XXV . YEt is it an improper speech of some Divines , That Christ first justifieth our persons , and then our duties and actions : And except by [ justifying ] they mean , his esteeming them to be a fulfilling of the Gospell Conditions , and so unjust , it is unsound and dangerous , as well as improper . EXPLICATION . 1. IT is improper in the best sence : 1. Because it is contrary to the Scripture use of the word [ Iustifying ] : which is the acquitting of us from the charge of breaking the Law , and not from the charge of violating the new Covenant , 2 , It is against the nature of the thing ; seeing Justification ( as you shall see anon ) implyeth Accusation ; but the esteeming of a righteous action to be as it is , doth not imply any accusation . 3. This speech , joyning Justification of Persons and Actions together , doth seem to intimate the same kinde of justification of both , and so doth tend to seduce the hearers to a dangerous error . 2. For if it be understood in the worst sence , it will overthrow the Righteousness of Christ imputed , and the whole scope of the Gospell , and will set up the doctrine of Justification by Works . For if God do justifie our Works from any legall Accusation , ( as he doth our persons , ) then it will follow , That our Works are just and consequently we are to be justified by them . There is no room for Scripture-justification where our own Works are not first acknowledged unjustifiable : because there is no place for Satisfaction and Justification thereby from another , where we plead the Justification of our own Works in respect of the same Law. Justification of Works is a sufficient ground for Iustification by Works : seeing the justness of his dispositions and actions is the ground of denominating the person just , and that according to the primary and most proper kinde of Righteousness as is expressed in the distinction of it , pag. 98 , 99. THESIS XXVI . ( 1 ) NEither can our performance of the conditions of the Gospel in the most proper and strict sence , be said to merit the reward : seeing there is nothing in the value of it , or any benefit that God receiveth by it , which may so entitle it meritorious ; neither is there any proportion betwixt it and the reward . ( 2 ) But in a larger fence , as Promise is an Obligation , and the thing promised is called Debt ; so the performers of the Condition are called Worthy , and their performance Merit . Though properly it is all of Grace , and not of Debt . ( 1 ) Rom. 4. 4 , 10. & 5. 15 , 16 , 17. Hose . 14. 4. Mat. 10. 8. Rom. 3. 24. & 8 , 32. 1 Cor. 2. 12. Rev. 21. 6. & 22. 18. Rom. 11. 6. Gal. 5. 4. Eph. 2. 5 , 7 , 8. Gen. 32. 10. ( 2 ) Mat. 10. 11 , 12 , 13 , 37. & 22 8. Luk. 20. 35. & 21. 36. 2 Thes. 1. 5. 11. Rev. 3. 4 , &c. EXPLICATION . IN the strictest sence he is said to Merit , who performeth somewhat of that worth in it self to another , which bindeth that other in strict justice to requite him . This work must not be due , and so the performer not under the absolute soveraignty of another ? for else he is not in a capacity of thus Meriting . It is naturall Justice which here bindeth to Reward . All that we can merit at the hands of Gods naturall Justice is but these two things . 1. The escape of punishment in that respect or consideration wherein our actions are not sinfull : or the not punishing of us in a greater degree then sin deserves : ( Though indeed it is questionable whether we are capable of suffering more . ) 2. Our actions thus deserve the honour of acknowledgment of that good which is in them ; yea , though the evil be more then the good . As a merciful Thief that gives a poor man half his mony again , when he hath robbed him , as he deserveth a less degree of punishment , so that good which was in his action deserveth an answerable acknowledgment and praise , though he dye for the fact . But this is a poor kinde of meriting , and little to the honour or benefit of the party : And is more properly called a less desert of punishment , then a desert of reward . 2. The second kind of Merit , is that whereby a Governor , for the promoting of the ends of Government , is obliged to reward the Obedience of the Governed : That when Disobedience is grown common , the Obedience may be encouraged , and a difference made . Among men even Justice bindeth to such reward ; at least to afford the obedience the benefit of protection and freedom , though he do no more then his duty : But that is because no man hath an absolute soveraignty de jure over his subjects , as God hath ; but is indebted to his subjects as well as they are to him . If our obedience were perfect , in respect of the Law of Works , yet all the Obligation that would lie upon God to reward us ( any further then the foresaid forbearing to punish us , and acknowledging our obedience ) would be but his own wisdom ; as he discerneth such a Reward would tend to the well-governing of the World , working morally with voluntary agents agreeable to their natures . And when we had done all , we must say , we are unprofitable servants ; we have done nothing but what was our duty . Therefore this Obligation to reward from the wisdom of God , as it is in his own brest known to himself alone , so is it drawn from himself , and not properly from the worth of our Works , and therefore this is improperly called Merit . 3. The third kinde of Meriting is sufficiently explained in the Position : where the Obligation to reward , is Gods ordinate Justice , and the truth of his Promise : and the worthiness lieth in our performance of the Conditions on our part . This is improperly called Merit : This kinde of Meriting is no diminution to the greatness or freeness of the gift or reward : because it was a free and gracious Act of God to make our performance capable of that title ; and to engage himself in the foresaid promise to us ; and not for any gain that he expected by us , or that our performance can bring him . THESIS XXVII . 1 AS it was possible for Adam to have fulfilled the Law of Works by that power which he received by nature ; ( 2 ) So is it possible for us to perform the Conditions of the new Covenant by the ( 3 ) Power which we receive from the Grace of Christ. EXPLICATION . ( 1 ) THat it may be possible which is not future . A thing is termed possible when there is nothing in the nature of the thing it self , which may so hinder its production as to necessitate its non-futurity : Though from extrinsecall Reasons , the same non-futurity may be certain , and in some respect necessary : And all things considered , the futurity of it may be termed impossible ; & yet the thing it self be possible . So it was possible for Adam to have stood : And so if you should take the word [ possible ] absolutely , and abstracted from the consideration of the strength of the Actor ; even the Commands of the Law are yet possible to be fulfilled ▪ But such a use of the word is here improper : it being ordinarily spoken with relation to the strength of the Agent . ( 2 ) But in the relative sence the Conditions of the new Covenant are possible to them that have the assistance of grace . I intend not here to enter upon an Explication of the nature of that Grace which is necessary to this performance ; my purpose being chiefly to open those things wherein the relative change of our estates doth consist rather then the reall . Whether then this Grace be Physicall or Morall ? Whether there be a Morall Suasion of the Spirit , distinct from the Suasion of the Word , and other outward means ? Whether that which is commonly called the Work of Conscience , be also from such an internall suasory work of the Spirit ? How far this Grace is resistible ? Or whether all have sufficient Grace to beleeve , either given , or internally offered ? with multitudes of such questions , I shall here pass by ; Referring you to those many Volumes that have already handled them . All that I shall say of this shall be when I come to open the Nature of Faith. See Parkers Theses before mentioned . THESIS . XXVIII . THe Precepts of the Covenants , as meer Precepts , must be distinguished from the same Precepts considered as Conditions , upon performance whereof we must live , or dye for non performance . THESIS XXIX . AS all Precepts are delivered upon Covenant-terms , or as belonging to one of the Covenants , and not independently ; So have the same Precepts , various ends and uses , according to the tenor and ends of the distinct Covenants to which they do belong . EXPLICATION . THerefore it is one thing to ask , whether the Covenant of Works be abolished ? and another thing , whether the Morall Law be abolished ? Yet that no one Precept of either Morall or Ceremoniall Law was delivered without reference to one of the Covenants , is very evident . For if the breach of that Command be a sin , and to be punished , then either according to the rigorous threatening of the old Covenant , or according to the way and justice of the new . For the Law , as it was delivered by Moses , may be reduced in several respects to each of these Covenants , and cannot constitute a third Covenant , wholy distinct from both these ; and therefore Camero doth more fitly call it a subservient Covenant , then a third Covenant . For either God intended in that Covenant to proceed with sinners in strict rigor of Justice , for every sin ; and then it is reducible to the first Covenant : Or else to pardon sin upon certain conditions , and to dispence with the rigor of that first Covenant : And then it must imply satisfaction for those sins ; and so be reducible to the second Covenant : ( For I cannot yet digest the Doctrine of Grotius and Vossius , concerning satisfaction by sacrifice for temporall punishment , without subordination to the satisfaction by Christ : ) Or if it seem in severall phrases to savour of the language of the severall Covenants , ( as indeed it doth ; ) that is because they are yet both in force ; and in severall respects it is reducible to both . So that when we demand , whether the Morall Law do yet binde , the question is ambiguous , from the ambiguity of the term [ Binde . ] For it is one thing to ask , whether it binde upon the old Covenant terms ? another , whether upon new Covenant terms ? and a third , whether as a meer Precept ? Here a question or two must be answered . 1 Quest. How could the Precepts delivered by Moses ( when the old Covenant was violated , and the new established ) belong to that old Covenant ? 2 Quest. In what sence doth the Decalogue belong to the new Covenant ? 3 Quest. Whether the Precepts of the Gospel do belong to the Decalogue ? 4 Quest. Whether the Precepts of the Gospel belong also to the old Covenant ? But all these will be cleared under the following Positions , where they shall be distinctly answered . THESIS XXX . THere is no sin prohibited in the Gospel which is not a breach of some Precept in the Decalogue : and which is not threatned by the Covenant of Works , as offending against , and so falling under the Iustice thereof . For the threatening of that Covenant extendeth to all sin that then was , or after should be forbidden . God still reserved the prerogative , of adding to his Laws , without altering the Covenant terms ; else every new Precept would imply a new Covenant : And so there should be a multitude of Covenants . EXPLICATION . 1. THough the Decalogue doth not mention each particular duty in the Gospel , yet doth it command obedience to all that are or shall be specified ; and expresseth the genus of every particular duty . And though it were not a duty from the generall precept , till it was specified in the Gospel , yet when it once is a duty , the neglect of it is a sin against the Decalogue . For instance ; The Law saith , Thou shalt take the Lord for thy God , and consequently beleeve all that he saith to be true ; and obey him in all that he shall particularly command you : The Gospel revealeth ( what it is that is to be beleeved , and saith , This is the work of God , that ye beleeve in him whom the Father hath sent . Ioh. 6. 28 , 29. The affirmative part of the second Commandment is , Thou shalt worship God according to his own institution : The Gospell specifieth some of this instituted Worship , viz. Sacraments , &c. So that the neglect of Sacraments is a breach of the second Commandment : And Unbelief is a breach of the first . This may help you to answer that question , Whether the Law without the Gospell be a sufficient Rule of Life ? Answ. As the Lords Prayer is a sufficient Rule of Prayer : It is sufficient in its own kinde , or to its own purposes : It is a sufficient generall Rule for duty ; but it doth not enumerate all the particular instituted species . Yet here , the Gospell revealing these institutions , is not only the new Covenant it self ; but the doctrine of Christ , which is an adjunct of that Covenant also . 2. That every sin against the precepts of the Gospell and decalogue , are also sins against the Covenant of Works , and condemned by it , will appear thus . 1. The threatening of that Covenant is against all sin , as well as one , ( though none but eating the forbidden fruit be named : ) But these are sins ; and therefore threatned by that Covenant . The major appears by the recitall afterwards ; Cursed is he that doth not al things written . 2. I have proved before , that the old Covenant is not repealed , but onely relaxed to Beleevers upon Christs satisfaction ; And then it must needs be in force against every sin . 3. The penalty in that Covenant is still executed against such sins . So that every sin against the Gospel is a breach of the Conditions of the Law of Works : But every sin against that Law , is not a breach of the Conditions of the Gospel . And it hinders not this , That the Morall Law by Moses , and the Gospel by Christ , were delivered since the Covenant with Adam . For though that Covenant did not specifie each duty and sin : yet it doth condemn the sin when it is so specified . But the great Objection is this : How can Unbelief be a breach of the Covenant of Works , when the very duty of beleeving for pardon is inconsistent with the Tenor of that Covenant , which knoweth no pardon ? Ans. 1. Pardon of sin is not so contradictory to the truth of that Covenant , but that they may consist upon satisfaction made . Though it is true , that the Covenant it self doth give no hopes of it ; yet it doth not make it impossible . 2. Unbelief , in respect of pardon and recovery , is a Sin against the Covenant of Works , not formaliter , but eminenter . 3. Not also as it is the neglect of a duty , with such and such ends and uses , but as it is the neglect of duty in the generall considered ; and so as it is a sin in generall , and not as it is a sin consisting in such or such an act or omission . The form of the sin lieth in its pravity or deviation from the Rule : So far Unbelief is condemned by the Law : The substrate act is but the matter , ( improperly so called . ) The review of the comparison before lay'd down will explain this to you : A Prince bestoweth a Lordship upon a Slave , and maketh him a Lease of it , the tenor where of is , That he shall perform exact obedience to all that is commanded him ; and when he fails of this , he shall forfeit his Lease : The Tenant disobeyeth , and maketh the forfeiture ; The Son of this Prince interposeth , and buyeth the Lordship , and satisfieth for all the damage that came by the Tenants disobedience : Whereupon the Land and Tenant and Lease are all delivered up to him , and he becomes Landlord . He findeth the Tenant ( upon his forfeiture ) dispossessed of the choycest rooms of the house , and chief benefits of the Land , and confined to a ruinous corner ; and was to have been deprived of all , had not he thus interposed . Whereupon he maketh him a new Lea●e in this Tenor , That if in acknowledgment of the favour of his Redemption , he will but pay a pepper corn , he shall be restored to his former possession , and much more . In this case now the non-payment of the pepper corn , is a breach of both Leases : Of the old , because though he had forfeited his title to the benefits of it , yet he could not disanull the duty of it , which was obedience during his life : especially when the penalty was not fully executed on him , but he was permitted still to enjoy some of the benefits . So that as it is an act of disobedience in generall , his non-payment is a further forfeiture of his old Lease : But as it is the non-payment of a pepper-corn required of him in stead of his former Rent , so it is a breach of his new Lease only . Even so is Unbelief a violation of both Covenants . THESIS XXXI . THe Gospell doth establish , and not repeall the Morall Law , and so is perfect obedience commanded , and every sin forbidden , now , as exactly as under the Covenant of Works : But this is but an adjunct of the new Covenant and not a proper part of it : Neither is it on the same terms , or to the same ends , as in the first Covenant . EXPLICATION . THat the Morall Law is yet in force , I will not stand to prove , because so many have written of it already . See Mr. Anthony Burgesses Lectures : But to what ends , and in what sence the Gospell continueth that Law , and commandeth perfect obedience thereto , is a Question not very easie . 1. Whether Christ did first repeall that Law , and then re-establish it to other ends ? So some think . 2. Or whether he hath at all made the Morall Law to be the preceptive part of the new Covenant ? And so whether the new Covenant do at all command us perfect obedience ? or only sincere ? 3. Or whether the Morall Law be continued only as the precepts of the old Covenant , and so used by the new Covenant , meerly for a directive Rule ? To the first I answer ; 1. That it is not repealed at all I have proved already , even concerning the Covenant of Works it self ; and others enough have proved at large of the Morall Law. 2. Yet that Christ useth it to other ends , & for the advantage of his Kingdom , I grant . To the other second Question , I answer ; 1. That the Morall Law , as it is the perceptive part of the Covenant of works , is but delivered over into the hands of Christ , and so continued in the sence before expressed , seems plain to me . 2. That the same Morall Law doth therefore so continue to command even believers and that the perfect obeying of it is therefore their duty , and the not obeying their sin , deserving the death threatened in that Covenant . 3. That Jesus Christ hath further made use of the same Morall Law , for a direction to his Subjects , whereby they may know his Will. That whereas your sincere subjection and obedience to Christ , is part of the condition of the new Covenant ; that we may know what his Will is , which we must endeavour to obey , and what Rule our actions must be sincerely fitted to , and guided by , he hath therefore left us this Morall Law as part of this direction , having added a more particular enumeration of some duties in his Gospel . That as when the old Covenant said , Thou shalt obey perfectly ; the Morall Law did Partly tell them , wherein they should obey : So when the new Covenant saith , Thou shalt obey sincerely ; the Morall Law doth tell us , wherein , or what we must endeavour to do . 4. But that the Morall Law , without respect to either Covenant , should command us perfect obedience ; or that Christ , as the Mediator of the new Covenant , should command us not only sincere , but also perfect obedience to the Morall Law , and so hath made it a proper part of his Gospel , not only as a Directory and Instruction , but also as a Command : I am not yet convinced , ( though I will not contend with any that think otherwise , ) my Reason is , because I know not to what end Christ should command us that obedience which he never doth enable any man in this life to perform . If it were to convince us of our disability and sin , that is the work of the Law , and the continuing of it upon the old terms , as is before explained , is sufficient to that . But I judge this Question to be of greater difficult then moment . THESIS XXXII . IF there be any particular sins against the new Covenant , which are not also against the old ; or if any sins be considerable in any of their respects , as against the Gospel only , then Christs death was not to satisfie for any such sins so considered : For where no death is threatened , there none is explicitely due , nor should be executed ; and where it is not so due to the sinner , nor should have been executed on him , there it could not be required of Christ , nor executed on him : But the Gospel threateneth not death to any sin , but final unbelief and rebellion , ( and for that Christ never dyed , as I shall shew anon , ) therefore Christ died not for any sin as against the Gospell , nor suffered that which is no where threatened . EXPLICATION . A Sin may be said to be against the Gospel , 1. As Christ and his Gospel are the object of it ; 2. Or as it breaketh the conditions of the Gospel : In the latter sence only I here take it . To prove the point in hand , there needs no more then the Argument mentioned : For to all that unbelief , and other sins of the godly , which are forgiven , the Gospel doth no where threaten death ; and therefore Christ could not bear it , as to satisfie the Gospel-threatening . Though I confess I have been long in this point of another judgment , while I considered not the Tenor of the Covenants distinctly ; some further proof you shall have in the next conclusion . Read Heb. 9. 15. THESIS XXXIII . AS the Active Obedience of Christ was not the Righteousness of the second Covenant , or the performing of it . Conditions , but of the first , properly called a Legall Righteousness ; so also his Passive Obedience and Merit was only to satisfie for the violation of the Covenant of Works , but not at all for the violation of the Coven●nt of Grace for that there is no satisfaction made , and there remaineth no sacrifice . EXPLICATION . THat Christ did not fulfill the conditions of the new Covenant for us : I have proved already : That he hath not satisfied for its violation , I think to the considerate will need no proof : If you think otherwise , consider , 1. Christ is said to be made under the Law , & to have born the curse of the Law , & to have freed us from the curse of it , but no where is this affirmed of him in respect of the Gospel . 2. There be terms by him propounded upon which men must partake of the benefits of his Satisfaction ; but these terms are onely conditions of the new Covenant , therefore he never satisfied for the non-performance of those conditions . 3. If he did , upon what conditions is that satisfaction enjoyed by us ? 4. But the Question is out of doubt , because that every man that performeth not the Gospel-conditions , doth bear the punishment himself in eternall fire , and therefore Christ did not bear it : So that as it was not so grievous a death which was threatened in the first Covenant , as that is which is threatened in the second ; so it was not so grievous a kind of death which Christ did bear , as that is which finall unbelievers shall bear , ( except as ●he accumulation of sins of so many might increase it , ) Therefore when we say , That Christ suffered in his Soul the pains of hell , or that which is equall ; we must not mean the pains which is threatned in the Gospell , and the damned unbelievers must endure ; but only of that death which the Law of Works did threaten . Wo therefore to the rebellious unbelieving world , that must bear this second death themselves : For of how much soever punishment shall they be thought worthy , who tread under foot the blood of the Covenant ? Heb. 10. 29. THESIS . XXXIV . THe Covenant of Grace is not properly said to be violated , or its conditions broken , except they be finally broken : For the violation consisteth in non performance of the conditions , and if they are performed at last , they are truly performed , & if performed , then the Covenant is not so violated , as that the offendor should fall under the threatening thereof . EXPLICATION . I Deny not but the new Covenant may be said to be neglected , and sinned against , and the Command of Christ broken by our long standing out in unbelief , though we come home at last . But the Covenant conditions are not broken , when ever the precept of the Gospel is transgressed , or the Covenant neglected , except it be finall . The Condition is , Who ever believeth shall be saved , not limitting it to a particular season . Though both the precept of Christ , & common Reason requireth that we be speedy in the performance , because we have no promise that the day of Grace shall continue , and because our neglect will increase our disability , and our frequent resisting Will grieve the Spirit : So that the new Covenant doth not threaten death to every particular act of disobedience or unbelief , nor to any but what is finall , though the precept require that we believe immediately , and every degree of unbelief be forbidden . THESIS XXXV . YEt the sins of Beleevers against the Gospel Precepts have need of pardon , and are properly said to be pardoned , in reference to their deserved punishment ; 1. Both because the punishment , which naturally and implicitely is due to them , is not so much as threatened in this gentle Covenant , and so becomes not explicitely due , or in point of Law. 2. But specially because the old Covenant condemning all sin , is yet unrepealed , which would be executed on us , even for our sins against GRACE , did not the efficacy of CHRISTS Satisfaction dayly interpose , which makes us therefore have continuall need of that Satisfaction . EXPLICATION . THis is layd down to prevent the Objection which might arise from the fore-going Doctrine : For many are ready to ask , If Christ dyed not for sin as it is against the Gospell-Covenant , then how are such sins pardoned to Beleevers ? I answer , in the fore-expressed way : For certainly the Gospel cannot be said to remit the punishment which it never threatened , ( further then as it is only implicitely due ; ) And that which it doth threaten it doth never remit . THESIS XXXVI . THe pardoning of sin is a gracious act of God , discharging the Offender by the Gospell-Promise , or grant from the Obligation , to punishment , upon consideration of the satisfaction made by Christ , accepted by the sinner , and pleaded with God. EXPLICATION . THe true definition of Pardon , and of Justification doth much conduce to the understanding of this whole mysterious Doctrine . The former I have here laid down as neer as I can . I shall briefly explain the whole Definition , 1. I call it an Act of God ; for so the Scripture ordinarily doth . Mat. 6. 12. 14 , 15. Mar. 11. 24. 26. Luk. 23. 34. Ephes. 3. 32. Some may object ; If all things be delivered into the hands of Christ the Redeemer , and all Judgement committed to the Son , as is shewed before , then the Son should forgive rather then the Father . I answer . 1. So the Son is said to forgive also , Mar. 2. 7 , 10. Luk. 5. 24. 2. I shewed you before , That the Father giveth not away any power from himself by giving it to the Son ; but onely doth manage it in another way upon other terms . 3. As the Mediator is a middle person , interposing between God and the world for their reconciliation , so the Acceptance , Pardon and Kingdom of the Mediator , is , as it were a Mean or step towards the Pardon , Acceptance , and Kingdom of God. First Christ doth cleanse men by his Spirit , and Blood , and then offereth them blameless and undefiled , without spot or wrinkle to God , who so accepts them at his hands , and even the Kingdom also will he deliver up to the Father , Ephes. 5. 27. Col. 1. 22 , 28. Iude 24. 1 Cor. 15. 24. Therefore the Sons pardoning and accepting being first in order of Nature , and so but a mean to Gods pardoning and accepting where the whole work is compleatly perfected , ( when the sinner is fully brought home by Christ to God , from whom he first fell , the act of pardoning is therefore most usually and fitly ascribed to the Father , ( that being the ultimate perfecting pardon , ) and we are said to ask it of him through Christ. 2. I call this Pardon , a gracious Act ; For if it were not in some sort gratuitous , or free , it were no Pardon . Let those think of this , who say , We have perfectly obeyed the Law in Christ , and are therefore righteous . If the proper debt either of obedience or suffering be payd , either by our selves , or by another , then there is no place left for Pardon : For when the Debt is payd , we owe nothing ( except obedience de novo ; ) and therefore can have nothing forgiven us . For the Creditor cannot refuse the proper Debt , nor deny an Acquittance upon receit thereof . But Christ having payd the Tantundem and not the Idem , the Value and not the strict Debt , this satisfaction the Father might have chosen to accept , or to have discharged us upon Christs sufferings : which yet because he freely doth , therefore is his gracious Act properly called Pardon . The ignorant Antinomians think , it cannot be a Free Act of Grace , if there be any Condition on our part for enjoying it . As if in the fore-mentioned comparison , pag. 153. the Tenants redemption were the less free , because his new Lease requires the Rent of a pepper corn in token of homage ! As if when a pardon is procured for a condemned Malefactor , upon condition that he shall not reject it when it is offered him , but shall take him that procured it for his Lord , that this were therefore no free pardon ! Indeed if we payd but a mite in part of the debt it self , so far our pardon were the less free . But I will not further trouble the Reader with these senceless conceits , the confutation whereof is so easie and obvious . 3. I call this Act [ a Discharging ] as being the proper term in Law to express it by . We were before charged by the Law : we are by this Act discharged . 4. I call it a discharge of [ the Offender : ] For an offender is the only capable object or recipient of it . There can be no pardon where there is no offender . 5. I call it a discharging [ from the Obligation to Punishment . ] For. 1. You must look at this whole process as legall , and not as referring chiefly to Gods secret judgment or thoughts . Therefore when it is called a freeing man from the wrath of God , you must understand it onely of the wrath threatened in the Covenant , and so from [ the obligation to Punishment . ] You must not conceive of the change in God , but in the sinners relation , and consequently in the sence and sentence of the Law , as to him . 2. The common word by which this terminus a quo , or rather the evil which this pardon doth directly free us from , is expressed , is Guilt . But because the word Guilt is variously used , sometimes referring onely to the Fact , sometimes to the desert of Punishment , and sometime to the dueness of Punishment or the Laws obliging the Offendor to bear it ; I have therefore here taken it in this last expression , because I think that Guilt is taken away only in this last sence ; as I shall further open anon . Therefore many define Guilt only in this last sence , Reatus est Obligatio ad Poenam . This Obligation though expressed only in the Covenant , yet ariseth also from the Fact : For if the Covenant had not been broken , it had not obliged to suffering ; but still to duty only . 6. I call it a Discharging [ by the Gospell-promise or grant : ] ( It is called a Promise in reference to the benefit as future , but more properly a Grant in reference to the benefit as present or past ; either in the conferring , or already conferred . ) This I do for these Reasons . 1. To clear the nature of this Act. 2. To divert your thoughts from Gods secret judgment , where most suppose this Act performed ; and to turn them right , and free God from the imputation of change . A great question it is , Whether Remission and Justification be immanent or transient Acts of God ? The mistake of this one point was it that led those two most excellent , famous Divines . Dr. Twisse and Mr. Pemble to that error and pillar of Antinomianism , viz. Iustification from Eternity . For ( saith Dr. Twisse often ) All Acts immanent in God , are from Eternity : but Justification and remission of sin are immanent Acts : therefore , &c. by [ immanent in God ] they must needs mean Negatively , not Positively . For Acts have not the respect of an Adjunct to its subject , but an effect to its cause . Now whether all such immanent Acts are any more eternall then transient Acts , is much questioned : As for God to know that the world doth now exist ; That such a man is sanctified , or just , &c. Gods fore-knowledg is not a knowing that such a thing is , which is not ; but that such a thing will be , which is not . Yet doth this make no change in God : no more then the Sun is changed by the variety of Creatures which it doth enlighten and warm ; or the Glass by the variety of faces which it represents ; or the eye by the variety of the colours , which it beholdeth : ( For whatsoever some say , I do not think that every variation of the object maketh a reall change in the eye , or that the beholding of ten distinct colours at one view , doth make ten distinct acts of the sight , or alterations on it : Much less do the objects of Gods knowledg make such alterations . ) But grant that all Gods immanent Acts are Eternall ( which I think is quite beyond our understanding to know : ) Yet most Divines will deny the Minor ; and tell you that Remission and Justification are transient Acts ; Which is true : But a Truth which I never had the happiness to see or hear well cleared by any . For to prove it a transient act , they tell us no more , but that it doth transire in subjectum extraneum , by making a morall change on our Relation , though not a reall upon our persons , as Sanctification doth . But this is only to affirm and not to prove ; and that in generall only ; not telling us what Act it is that maketh this change . Relations are not capable of being the Patients or subjects of any Act : seeing they are but meer Entia Rationis , and no reall Beings . Neither are they the immediate product or effect of any Act : but in order of Nature are consequentiall to the direct effects . The proper effect of the Act is to lay the Foundation from whence the Relation doth arise . And the same Act which layeth the Foundation doth cause the Relation , without the intervention of any other . Suppose but the subjectum fundamentum & terminus , and the Relation will unavoydably follow , by a meer resultancy . The direct effect therefore of Gods Active Justification must be a reall effect , though not upon the sinner , yet upon something else for him ; and thence will his Passive Justification follow . Now what transient Act this is , and what its immediate reall Effect , who hath unfolded ? I dare not be to confident in so dark a point : but it seemeth to me , that this justifying transient Act is the enacting or promulgation of the new Covenant , wherein Justification is conferred upon every Beleever . Here , 1. The passing and enacting this Grant is a transient Act. 2. So may the continuance of it ( as I think . ) 3. This Law or Grant hath a morall improper Action , whereby it may be said to pardon or justifie ; which properly is but virtuall justifying . 4. By this Grant God doth , 1. Give us the Righteousness of Christ , to be ours when we beleeve : 2. And disableth the Law to oblige us to punishment , or to condemn us : 3. Which reall Foundation being thus layd , our Relations of [ Justified and Pardoned in title of Law ] do necessarily result . Object . But this Act of God , in granting Pardon to Beleevers , was performed long ago : But our Justification is not till we beleeve . Answ. Though the effects of Causes as Physicall do follow them immediately , yet as Morall they do not so : but at what distance the Agent pleases sometimes . A man makes his son a Deed of Gift of certain Lands , to be his at such an age , or upon the performance of some eminent Action . Here the Deed of gift is the fathers instrument by which he giveth these Lands : The passing this Deed is the proper Act and time of Donation : Yet the son hath no possession till the time prefixed , or till the Condition be performed : At which time , the conditionall Grant becoming absolute , and giving him right to present possession , it is not unfitly said , that his father doth even then bestow the Lands : though by no new intervening act at all , but only the continuation of the former Deed of gift in force . So here , the conditionall grant of Pardon & Justification doth then absolutely pardon and justifie us , when we perform the Condition . Hence is the phrase in Scripture of being [ Iustified by the Law : ] which doth not only signifie [ by the Law as the Rule to which men did fit their actions ; ] but also [ by the Law , as not condemning , but justifying , the person whose actions are so fitted : ] In which sence the Law did justifie Christ : or else the Law should not justifie as a Law or Covenant , but only as a Direction : which properly is not Justifying , but only a means to discover that we are Justifiable . As the Word of Christ shall judge men at the last day , Ioh. 12. 28. So doth it virtually now , And if it judge , then doth it condemn and justifie . So Rom. 2. 12. Iam. 2 ▪ 12. We shall be judged by the Law of Liberty . Gal. 5. 3. 4 , 23. In the same sence , as the Law is said to convince and curse ( Iam. 2. 9. Gal. 3. 13. ) it may be said that the Gospell or new Law doth acquit , justifie and bless . Rom. 8. 12. The Law of the Spirit of Life in Christ Iesus , hath made me from the Law of Sin and Death . As the Law worketh Wrath , and where is no Law , there is no Transgression , ( Rom. 4. 15. ) And as sin is not imputed where there is no Law , ( Rom. 5. 13. and the strength of sin is the law , ( 1 Cor. 15. 56 So the new law is the strength of Righteousness , and worketh Deliverance from Wrath ; and were there no such new Covenant , there would be no Righteousness inherent or imputed : Ioh. 7. 51. So that I conclude , That this transient Act of God , pardoning and justifying ( constitutive ) is his Grant in the new Covenant ; by which as a Morall Instrument , our Justification and Pardon are in time produced , even when we beleeve : the Obligation of the Law being then by it made void to us . And this is the present apprehension I have of the nature of Remission and Justification : Si quid novisti rectius , &c. ( yet I shall have occasion afterwards to tell you , That all this is but Remission and Justification in Law and Title , which must be distinguished from that which is in Judgment or Sentence ; the former being vertual in respect of the Actuality of the latter ) 2. The second kinde of Gods Acts , which may be called Justifying , is indeed Immanent ; viz. his knowing the sinner to be pardoned and just in Law ; his Willing and Approving hereof as True and Good : These are Acts in Heaven , yea in God himself ; but the former sort are on earth also . I would not have those Acts of God separated which he doth conjoyn ; as he ever doth these last with the former : But I verily think that it is especially the former transient legall Acts which the Scripture usually means when it speaks of Pardoning and ( constitutive ) Justifying : and not these Immanent Acts : though these must be looked on as concurrent with the former . Yet most Divines that I meet with , seem to look at Pardon and Justification as being done in heaven only and consisting only in these later Immanent Acts : And yet they deny Justification to be an Immanent Act too : But how they will ever manifest that these celestiall Acts of God , ( viz. his Willing the sinners Pardon , and so forgiving him in his own brest ; or his accepting him as just , ) are Transient Acts , I am yet unable to understand . And if they be Immanent Acts , most will grant that they are from Eternity : and then fair fall the Antinomians . Indeed if God have a Bar in Heaven before his Angels , where these things are for the present transacted , as some think ; and that we are said to be justified only at the bar now ; then I confess that is a transient Act indeed . But of that more hereafter . 7. I add in the definition , That all this is done [ in consideration of the Satisfaction , 1 made by Christ , 2. Accepted , 3. and pleaded with God. ] The satisfaction made is the proper meritorious and impulsive cause : 2. So the Satisfaction , as pleaded by Christ the intercessor , is also an impulsive cause . 3. The Satisfactious Acceptance by the Sinner ( that is Faith , ) and the pleading of it with God by the sinner ( that is praying for pardon , ) are but the Conditions , or Causae sine quo . But all these will be fuller opened afterwards . THESIS . XXXVII . IVstification is either 1. in Title and the Sence of the Law ; 2. Or in Sentence of Iudgment . The first may be called Constitutive ; The second Declarative : The first Virtuall , the second Actuall . EXPLICATION . I Will not stand to mention all those other Distinctions of Justification which are common in others , & not so necessary or pertinent to my purposed scope . You may finde them in Mr Bradshaw , Mr Iohn Goodwin , and Alstedius Distinctions and Definitions , &c. The difference between Justification in Title of Law , and in Sentence of Judgment , is apparent at the first view : Therefore I need not explain it . It is common , when a man hath a good cause , and the Law on his side , to say , The Law justifieth him , or he is just in Law , or he is acquit by the Law ; and yet he is more fully and compleatly acquit by the sentence of the Judge afterward . In the former sence we are now justified by faith , as soon as ever we beleeve : In the latter sence we are justified at the last Judgment . The title of [ Declarative ] is too narrow for this last : For the sentence of judiciall absolution doth more then barely to declare us justified . I call the former [ virtuall ] not as it is in it felf considered , but as it standeth in relation to the latter . All those Scriptures , which speak of Justification as done in this life , I understand of Justification in Title opf Law : So Rom. 5. 1. Being justified by faith , we have peace with God. Rom. 4. 2. Rom. 5. 9. Being now justified by his blood , &c. Iames 2. 21 , 25. &c. But Justification in Judgment , as it is the compleating Act , so is it most fitly called Justification ; and I think the word in Scripture hath most commonly reference to the Judgment day ; and that Justification in Title is called [ Justification ] most especially , because of its relation to the Justification at Judgment ; because as men are now in point of Law , so shall they most certainly be sentenced in Judgment . Therefore is it spoken of many times as a future thing , and not yet done : Rom. 3. 30 Mat. 12. 37. Rom. 2. 13. But these may be called [ Justification by Faith , ] for by Faith we are justified , both in Law Title . and at Judgment . THESIS XXXVIII . IVstification , in Title of Law , is a gracious Act of God , by the Promise or Grant of the new Covevant , acquitting the Offender from the Accusasation and Condemnation of the old Covenant , upon consideration of the Satisfaction made by Christ , and accepted by the sinner . EXPLICATION . HEre you may see 1. That pardon of sin , and this Iustification in Law , are not punctually and precisely alone : 2. And yet the difference is very small . The chief difference lyeth in this , That the Terminus a quo of Remission , is the obligation to punishment ; but the Terminus of Iustification , ( or the evil that it formally and directly doth free us from , ) is the Laws Accusation and Condemnation : Now though the difference between these two be very narrow , and rather respective then reall , yet a plain difference there is : For though it be one and the same Commination of the Law , by which men are both obliged to punishment , accused as guilty , and condemned for that guilt , yet these are not all one , though it is also true , that they all stand or fall together . That pardon is most properly the removing of the Obligation , and that Iustification is the removing of Accusation and Condemnation in the Law , will be evident to those that have read what Divines have written at large concerning the signification of the words , especially such that have skill in Law , which is a great advantage in this doctrine of Iustification : Therefore as Mr. Wotten , and Mr. Goodwin do a little mistake in making pardon of sin to be the formall cause of Iustification , ( though they are far neerer the mark then their opposers . ) So Mr. Bradshaw doth a little too much straiten the form of it , making it to lye only in Apology or Plea. It consisteth in both the Acts ; 1. Apology , in oppositiō to Accusatiō ; thus Christ our Advocate doth principally justifie us : 2. In Sentence , ( virtuall or actuall , ) & so it is opposed both to Accusation and Condemnation ; so Christ the Mediator as Iudge , and the Father as one with him , and as the supream Iudge , doth justifie : But this latter is the chief Act. The rest of the Definition is sufficiently opened under the foregoing Definition of Pardon , and will be more after . THESIS XXXIX . IVstification in Sentence of Iudgement is [ a gracious Act of God by Christ , according to the Gospel , by Sentence at his publique Bar , acquitting the sinner from the Accusation and Condemnation of the Law , pleaded against him by Satan ] upon the consideration of the Satisfaction made by Christ , accepted by the sinner , and pleaded for him . EXPLICATION . THere is also a two-fold Pardon , as well as a two-fold Iustification : One in Law , the other in Sentence of Iudgement . So. Acts 3. 19. Repent , that your sins may be blotted out , when the time of refreshing comes , &c. But pardon of sin is usually mentioned in respect to this life present , as being bestowed here ; because a man may more fitly be said to be fully quit from the Obligation of the punishment , commonly called the guilt in this life , then from the Accusation of that guilt which will be managed against him by Satan hereafter , or from the Condemnation , which he must then most especially be delivered from . The difference betwixt this Iustification and the former , may easily be discerned by the Definition without any further Explication . THESIS XL. WHen Scripture speaketh of Iustification by Faith , it is to be understood primarily and directly of Iustification in Law title , and at the bar of Gods publique Iudgment ; and but secondarily and consequentially of Iustification at the bar of Gods secret judgment , or at the bar of Conscience , or of the World. EXPLICATION . 1. THat Justification by Faith is in foro-Dei , and not in foro conscientiae primarily , see Dr. Downam's Appendix to Covenant of Grace against Mr Pemble . Conscience is but an inferiour , petty , improper Judge : The work must be transacted chiefly at a higher Tribunall . View all the Scriptures that mention Justification by Faith , and you shall finde by the Text and Context that they relate to the bar of God , but not one directly to the bar of Conscience . It is one thing to be justified , and another thing to have it manifested to our Consciences that we are so . 2. That it is not directly at the bar of the World , all will acknowledge . 3. That it is not directly at the bar of Gods secret Judgment , in his own brest , may appear thus : 1. That is not a bar at which God dealeth with sinners , for Justification or Condemnation in any known or visible way ; No Scripture intimateth it . 2. We could not then judge of our Justification . 3. They are immanent Acts ; but Justification is a transient Act : Therefore Dr Downame in the place before mentioned hath proved against Mr Pemble , that Justification is not from Eternity . And ( as I judge by his following Tract of Justification ) Mr Pemble himself came afterwards to a sounder Judgment in the nature of Justification . 4. God dealeth with man in an open way of Law , and upon Covenant terms , and so will try him at a publique Judgment according to the Tenor of his Covenants . There secrets of his brest are too high for us . By the word will he judge us : That must justifie or condemn us . Therefore when you hear talk of the Bar of God , you must not understand it of the immanent Acts of Gods Knewledg or Will , but of his Bar of publique Judgment , and in the sence of the Word , Some think that Justification by Faith is properly and directly none of all these yet , but that it is a publique Act of God in heaven before his Angels . I think this opinion better then any of the three former , which would have it at the Bar of Gods secret Judgment , or of Conscience , or of the World ; and I know no very ill consequence that followeth it ; But that God doth condemn or justifie at any such Bar. I find no Scripture fully to satisfie or perswade me . Those places , Rom. 2. 13. Heb. 9. 24. Luke 12 , 8 , 9. & 15. 10. which are alledged to that purpose , seem not to conclude any ●●ch thing , as that to be the Bar where Faith doth most properly justifie : Yet I acknowledge that in a more remote sence we may be said to be justified by Faith at all the four other Bars , viz. Gods Immanent Judgment , and before the Angels , and before Conscience , and the World : For God and Angels do judge according to Truth , and take those to be just , who are so in Law and in deed : and so do our Consciences , and Men when they judge rightly ; and when they do not , we cannot well be said to be justified at their Bar. Therefore I think they mistake , who would have Works , rather then Faith , to justifie us at the Bar of the World , as I shall shew afterward , when I come to open the conditions of Justification . THESIS XLI . THat saying of our Divines [ That Iustification is perfected at first , and admits of no degrees ] must be understood thus , That each of those Acts which we call Iustification , are in their own kind perfect at once ; and that our Righteousness is perfect and admits not of degrees . But yet as the former Acts , called Iustification , do not fully , and in all respects , procure our freedom , so they may be said to be imperfect , and but degrees toward our full and perfect Iustification at the last Iudgment . THESIS XLII . THere are many such steps toward our finall and full Iustification ; As ▪ 1. Gods eternall Love and Decree of justifying us . 2. Christs undertaking for satisfying and justifying . 3. His actuall satisfying by paying the price . 4. His own Iustification , as the publique Person , at his Resurrection . 5. That change which is made in our Relation upon our Regeneration , or receiving the vitall seed of Grace , where , among others , that is contained , which is called the habit of Faith : these infants are capable of . 6. The change of our Relation upon our actuall Faith. 7. The pacyfying our own hearts is by the evidence of Faith , and assurance there-upon , and witness of Conscience , and Testimony , and Seale of the Spirit . 8. The Angels judging us righteous , and rejoycing therein . 9. Our Iustification before Men. 10. And our finall Iustification at the great Iudgment . But it is only the sixth and tenth of these which is directly and properly the Iustification by Faith , as is before exprest . THESIS XLIII . THe Iustification which we have in Christs own Iustification is but conditionall as to the particular offenders , and none can lay claim to it , till he have performed the conditions ; nor shall any be personally justified t●ll then : Even the elect remain personally unjust and unjustified , for all their conditionall Iustification in Christ , till they do beleeve . THis needs not explication , and for Confirmation there is enough said under the 15 , 18 , 19 , 20 , Positions before . THESIS XLIV . MEn that are but thus conditionally pardoned and justified , may be unpardoned and unjustified again for their non-performance of the conditions , and all the debt so forgiven be required at their hands ; and all this without any change in God , or in his Laws . See Ball of the Covenant , pag. 240. THis is all plain ; only for so much of it as seems to intimate an universall conditionall Justification , and consequently universall Redemption , I intreat the Reader to suspend his Judgment , till I come to the point of Universall Redemption , where I shall fully and purposely explain my meaning . And for that which intimates in the following Position , the falling away of the justified , understand , that I speak only upon supposition , and of a possibility in the thing , and of the Tenor of the Gospell : But in regard of Gods Will of Purpose , which determineth eventually , whether they shall fall quite away or not , I do beleeve , that the justified by Faith never do , or shall fall away . THESIS . XLV . YEa , in case the justified by Faith should cease beleeving , the Scripture would pronounce them unjust again , and yet without any change in God , or Scripture , but only in themselves . Because their Iustification doth continue conditionall as long as they live here ; the Scripture doth justifie no man by name , but all beleevers as such ; therefore if they should cease to be beleevers , they would cease to be justified . THESIS . XLVI . IVstification implyeth Accusation , either Virtuall or Actuall . EXPLICATION . AS there is a Justification in Law or in Sentence , so is there the Accusation of the Law , as it stands in force , which may be called a virtuall Accusation , in reference to that at Judgment , which will be Actuall from Satans pleading the violated Law against us . Mr Bradshaw doth fully shew you the reason of this Position . THESIS . XLVII . THe new Covenant accuseth no man , as deserving its penalty , but only those that perform not its conditions ; that is , the finally unbelieving and impenitent rebels against Christ , and their rightfull Lord. EXPLICATION . THat the Gospell doth not condemn men , or threaten them with damnation for any sins but unbelief , I dare not speak or think . But that the Gospell threateneth no man with damnation but unbeleevers , is out of all question : And consequently the proper sin threatened in the new Covenant as such , is unbelief ; the rest are but left and setled on the sinner by this . THESIS XLVIII . WHere the Gospell-Covenant doth thus accuse , or where any one is truly thus charged , there is no Iustification for that person . EXPLICATION . I Mean , not where any man is accused of a temporary neglect , or delay of performing the conditions : For the Gospell threateneth not death to such , if at last they do perform them : But where there is a finall nonperformance which is the proper violation , there is no hope of Justification . See for this the 32 , 33 , 34 , 35 , Positions . THESIS XLIX . IT being the Laws Accusation and Condemnation only , & not the Gospels , which we are justified against ; therefore the Righteousness which must be pleaded for our Iustifica●●●● directly must be a legall Righteousness , which is only Christs Satisfaction . THESIS L. OVr Faith therefore cannot be the least part of that Righteousness so to be pleaded , it being not the Righteousness of that Covenant which doth accuse us ; so that though we are justified by Faith , yet is it not any of the Righteousness to be pleaded against the accuser . THESIS LI. YEt if Satan , or any other , should falsly accuse us of not performing the conditions of the new Covenant , and so having no part in Christs Satisfaction , here we must be justified only by our Faith , or personall Gospell-Righteousness , and not by any thing that Christ hath done or suffered : For in all false accusations we must defend our innocency and plead not guilty . EXPLICATION . BUt because there is no danger to us from false accusation before the all-knowing God , therefore Scripture saith nothing of any such Justification , Yet at the bar of men it is frequently usefull , where false accusations may be heard ; & therefore David , Iob , &c. do plead their Innocency against their accusers . Also at the bar of our own erroneous Consciences this kind of Justification is frequently full ; for there Satan hath more hope that his false accusations may take place , then at the Bar of God : Wherefore he more usually accuseth Christians to themselves of being graceless , and unbeleevers , and impenitent , and of having no part in Christ , then of breaking the Law by their sins . And in such cases , when the accusation is false , we have no way to answer it , but by pleading not guilty , & casting back the accusation as a lying slander , and producing our Faith and Gospel-Obedience , or what ever grace we are accused to want : And so it is that our own graces and duties may be properly our comfort : It will be but a senceless shift in such an accusation to shew Christs Legall Righteousness in stead of our own Evangelicall Righteousness . To tell Satan , that Christ hath fulfilled the Law for us , when he is accusing us of not fulfilling the Gospell ; silly women are made beleeve by Antinomian Teachers , that this is a solid way of comforting : But Satan is a better Logitian then to take quid pro quo , and to be baffled with such arguing . And as silly , and more false a shift it will be , to tell him , that Christ hath beleeved , repented and fulfilled the Gospell-Conditions for us , as I have shewed before . The best is , these Teachers do but spoyle the comforts of beleevers , and not their safety ; for in the case in hand , we suppose the accusation to be false : But yet by such grounds they may very easily overthrow the safety also of unbeleevers , while they teach them how to comfort themselves without Faith , or to look at all out of themselves in Christ , and so to silence the accusation of both Covenants , by producing only the Righteousness of one . THESIS LII . WE must not plead for our Iustification , that Christ hath made us free from the very fact ; nor , ( 2 ) from the sinfulness of the fact ; nor , ( 3 ) from its desert of punishment ; If Christ had done any of this for us , he must verifie Contradictories . But we must plead , that the penalty is not due to our persons notwithstanding the fact , and its sinfulness and demerit , because Christ hath satisfied for all this . EXPLICATION . SO Mr Anthony Burgess in his book of Justif. pag , 19. affirmeth as much , though some take it for hainous doctrine . 1. That the fact should be done , and not done , is a contradiction . 2. So is it , That the fact should be sinful , and not sinful . 3. Or that it should deserve death , and not deserve it : Or that it should be a sin against that threatening Law , and yet not deserve the penalty threatened . Besides , if any of these three could have been taken off , what need Christ have dyed ? But that which Remission and Justification freeth us from , is the dueness of punishment to our persons , notwithstanding the dueness of it to the sin ; because what is due to the sin , is inflicted on the person of another already , even Christ. So that you see in what sence Christ taketh away sin and guilt , which you must observe , lest you run into the Antinomian conceit , That God seeth not sin in his justified ones . When we say therefore that God looketh on our sins as if they had never been committed , the meaning is , that , in regard to punishment , they shall have no more power to condemn us , then if they had never been committed . THESIS LIII . THe offending of God , and the desert and procuring of punishment , are not two distinct effects of sin , as some make them ; nor is the removal of the curse and punishment , and the obtaining of Gods favour , two distinct parts of our Iustification . EXPLICATION . THis is plain , because Gods displeasure against our persons ( for his dislike of the sin is never taken off ) is a chief part of our punishment , and therefore not to be distinguished from it , but as the Species from its Genus . And so when all the punishment is removed , then Gods displeasure , or the loss of his favour , must needs be removed : Therefore that Justification in this differs from Remission of sin , I cannot yet think , ( as that godly and learned Servant of Christ , whom I honour and reverence , Mr Burgess of Iustificat . pag. 259. doth , ) That Justification , besides the pardon of sin , doth connote a state that the subject is put into , viz. a state of favour , being reconciled with God. Because even Remission it self doth connote that state of favour : For if the loss of Gods favour be part of the punishment , and all the punishment be remitted , then the favour which we lost must needs be thereby restored . Indeed there is a two-fold Favour of God , 1. That which we lost in the fall ; 2. More super-added by Christ , besides the former restored : Of these in the following Position . THESIS . LIV. REmission , Iustification and Reconciliation do but restore the offender into the same state of freedom and favour that he fell from ; But Adoption and Marriage-Vnion with Christ do advance him far higher . EXPLICATION . THe three former are all concomitant consequents of one and the same Act of God by his Gospell : The freedom from obligation to punishment is called Remission : the freedom from Accusation and Condemnation is called Justification ; and the freedom from enmity and displeasure is called Reconciliation , which are all at once , & do all denote but our Restauration to our former state . Adoption and Marriage-Union do add the rest . Some may blame me for putting Union among the relative Graces , and not rather among those that make a real physicall change upon us , as Sanctificition and Glorification . But I do herein , according to my judgment , whereof to give the full reasons here would be too large a digression . I know that Caspar Streso , and divers others , do place it in an unconceivable , unexpressable medium between these two , which yet must be called a Reall Union , more then a Relative , though not Physicall : I will not now stand on ●his 〈◊〉 knowledg a Reall Foundation of a Relative Union , and a Reall Communion following thereupon : But am very fearfull of coming so near , as to make Christ and sinners one reall Person , ( as the late elevated Sect among us do , ) lest blasphemously I should deifie man , and debase Christ to be actually a sinner . And if we are not one reall Person with Christ , then one what ? It sufficeth me to know as abovesaid , and that we are one with Christ in as strist a bond of relation as the wife with the husband , and far stricter ; and that we are his body mysticall , but not naturall . That we shall be one with him , as he is one with the Father , is true : But that [ as ] doth not extend the similitude to all respects , but to a truth in some . THESIS . LV. BEfore it be committed it is no sin ; and where there is no sin , the penalty is not due ; and where it is not due , it cannot properly be forgiven ; therefore sin is not forgiven before it be committed , though the grounds of certain Remission be laid before . EXPLICATION . FOr proof of this I refer you to Master Burgess of Iustificati . Lect. 28. THESIS LVI . BY what hath been said , it is apparent , That Iustification in Title may be ascribed to sever all Causes . 1. The principall efficient Cause is God. 2. The Instrumentall is the Promise or Grant off the new Covenant . 3. The Procatarctick Cause , ( ●o far as God may be said to be moved by any thing out of himself , speaking after the manner of men , ) is fourfold . 1. And chiefly the Satisfaction of Christ. 2. The Intercession of Christ , and supplication of the sinner . 3. The necessity of the sinner . 4. The opportunity and advantage for the glorifying his Iustice and Mercy . The first of these is the Meritorious Cause ; the second the morall perswading Cause ; the third is the Objective , and the fourth is the Occasion . 2. Materiall Cause properly it hath none : If you will improperly call Christs Satisfaction the remote matter , I contend not . 3. The formall Cause is the acquitting of the sinner from Accusation and Condemnation of the Law , or the disabling the Law to accuse or condemn him . 4. The finall Cause is the Glory of God , and of the Mediator , and the deliverance of the sinner . 5. The Causa sine quâ non ; is both Christs Satisfaction , and the Faith of the justified . EXPLICATION . HEre it will be expected , that I answer to these Questions . 1. Why I call the Gospell the Instrumentall Cause ? 2. Why I call Christs Satisfaction the meritorious Cause , and the Causa sine quâ non ? 3. Why I make not Christs Righteousness the materiall Cause ? 4. Why I make not the Imputation of it the formall Cause ? 5. Why I make not Faith the Instrumentall Cause ? 6. Why I make it only the Causa sine quâ non ? To the first Question : As a Lease or Deed of Gift is properly a mans Instrument in conveying the thing leased or given ; and as the Kings Pardon under his Hand and Seal is his proper Iustrument of pardoning & justifying the Malefactor , so is the new Covenant Gods Instrument in this case , or , as it were , his Mouth , by which he pronounceth a beleever justified . To the second Question : Christs Satisfaction hath severall ways of causing our Justification . 1. That it is the Meritorious Cause , I know few but Socinians that will deny . 2 That it is besides properly a Causa sine qua non , cannot be denyed by any that consider , that it removeth those great Impediments that hindered our Justification . And what if a man should say , that because impulsive and procatarcticall Causes have properly no place with God , that therefore the greatest part of the work of Christs Satisfaction is to be the Causa sine qua non principalis ? But because my assigning no more to Christs Satisfaction but merit , and this improper causality , doth seem to some to be very injurious thereto ; I desire them so long to lay by their prejudice & passion while they consider of this one thing , That we are not in this business considering which cause hath the preheminence , in regard of physicall production , but which in morall respect deserveth the highest commendation . In point of Morality the greatest praise is seldom due to the greatest naturall strength , or to the strongest naturall causation . In Physicks the efficient hath the greatest part of the glory ; but in Morals the Meritorious Cause hath a singular share : As Diogenes said , Quare me non laudas qui dignus sum ut accipiam ? plus enim est meruisse quam dedisse beneficium . The like may be said of some Causes sine qua non : That they deserve far greater praise in morall respect , then some that have a proper causality do . It is agreed , that removens impedimentum quâ talis , is Causa sine quâ non : And doth not the greatest part of a Phisitians skill lye there ? That which taketh away the offending humor , and clenseth out the corruption , and removeth all hinderances , shall have the greatest share in the glory of the cure , of any artificiall cause . Suppose a man be condemned by Law for Treason , one payeth one thousand pound for his Pardon , and thereby procured it under the broad Seale ; hereby he suspendeth , and afterward disableth the Law , as to the offender ; This man is the efficient of those happy effects , from which the justification of the Traytor will follow : But as to his justification it self , he is but the Causa removens impedimenta , taking away the force of the Law , and the offence of Majesty , and whatsoever els did hinder the justification of the offender . And yet I think he deserveth more thanks then either the Laywer that justifieth him by Plea , or the Judge that justifies him by Sentence . So here ; If you had rather : you may call it a necessary Antecedent . Or , if any man think fitter to call these Causes by another name , I much care not , so we agree concerning the nature of the thing . To the third question . Christs Righteousness cannot be the materiall cause , of an Act which hath no matter . If any will call Christs Righteousness the matter of our Righteousness , though yet they speak improperly , yet farre neerer the truth , then to call it the Matter of our Justification . To the fourth Quest. That Imputation is not the Form , is undenyable . The form gives the name : especially to Actions , that have no matter . Imputation and Justification denote distinct Acts : And how then can Imputing be the Forme of Justifying . Though I mention not Imputation in the Definition , nor among the Causes here , yet it is implyed in the mention of Satisfaction , which must be made ours , or else we cannot be Justified by it . Though therefore , the Scripture do not speak of imputing Christs Righteousnesse or Satisfaction to us ; yet if by Imputing , they mean no more but , [ Bestowing it on us , so that we shall have the Justice , and other benefits of it as truely as if we had satisfied our selves , ] in this sence I acknowledge Imputation of Christs satisfactory Righteousness . But I beleeve that this Imputing , doth in order of nature , go before Justifying : And that the Righteousness so Imputed , is the proper ground whence we are denominated Legally righteous , and consequently why the Law cannot condemn us . It is a vaine thing to quarrell about the Logicall names of the Causes of Justification , if we agree in the matter . To the fifth Question . Perhaps I shall be blamed , as singular from all men , in denying Faith to be the Instrument of our Justification : But affectation of singularity leades me not to it . 1. If Faith be an Iustrument , it is the Instrument of God or man : Not of man : For man is not the principall efficient ; he doth not justifie himself . 2. Not of God : For 1. It is not God that believeth ; though its true , he is the first Cause of all Actions . 2. Man is the Causa secunda , between God and the Action : and so still man should be said to justifie himselfe . 3. For ( as Aquinus ) The Action of the principall Cause and of the Instrument is one Action : and who dare say , that Faith is so Gods Instrument ? 4. The Instrument must have influx to the producing of the effect of the Principall cause by a proper Causalitie . And who dare say , that Faith hath such an influx into our Justification ? Object . But some would evade thus : It is ( say they ) a Passive Instrument not an Active . To which I Answer . 1 Even Passive Instruments are said to help the Action of the principall Agent , ( Keckerm . Logick pag. 131. ) He that saith , Faith doth so , in my judgement , gives too much to it . 2. It is past my capacity to conceive of a Passive Morall Instrument . 3. How can the Act of Believing ( which hath no other being , but to be an Act ) be possibly a Passive Instrument ? Doth this Act effect by suffering ? Or can wise men have a grosser conceit of this . 4. I believe with Schibler , that there is no such thing at all as a passive Instrument . The examples that some produce ( as Burgersdicius his Cultor & gladius ) belong to Active Instrument . And the Examples that others bring , ( as Keckermans Iurus instrumentum fabricationis , mensa & scamnum accubitus , terra ambulationis ) are no Instruments : except you will call every Patient or Object , the Instrument of the Agent . The Instrument is an Efficient Cause . All efficiencie is by action ; and that which doth not Act , doth not effect ▪ Indeed , as some extend the use of the word instrument , you may call , almost , any thing an Instrument , which is any way conducible to the production of the Effect under the chief Cause ; And so you may call Faith an Instrument . Quest. But though Faith be not the Instrument of Justification ; may it not be called the Instrument of receiving Christ who Justifieth us ? Answ. I do not so much stick at this speech as at the former : yet is it no proper or fit expression neither . For 1. The Act of Faith , ( which is it that justifieth ) is our Actuall receiving of Christ , and therefore cannot be the Instrument of Receiving . To say our Receiving is the Instrument of our Receiving , is a hard saying . 2. And the seed or habite of Faith cannot fitly be called an Instrument . For , 1. The sanctified faculty it self cannot be the souls Instrument ; it being the soul it self and not any thing really distinct from the soul : ( nor really distinct from each other , as Scotus , D'Orbellis Scaliger , &c. D. Iackson , Mr. Pemble , think : and Mr. Ball questions . ) 2. The holinesse of the Faculties is not their Instrument . For , 1. It is nothing but themselves rectified : and not a Being so distinct as may be called their Instrument . 2. Who ever called Habits , or Dispositions , the souls Instruments ? The aptitude of a Cause to produce its effect , cannot be called the Instrument of it : you may as well call a mans Life his Instrument of Acting or the sharpnesse of a knife , the knives Instrument , as to call our holiness , or habituall faith , the Instrument of receiving Christ. To the sixth and last Question , I Answ. Faith is plainly and undeniably the condition of our Justification . The whole Tenour of the Gospell shews that . And a condition is but a Causa sine quâ non ; or a medium , or a necessary Antecedent . Here by the way take notice , that the same men that blame the advancing of Faith so high , as to be our true Gospell Righteousnesse . Posit . 17. 20. and to be inputed in proper sence , Posit 23. do yet , when it comes to the triall ascribe far more to Faith , then those they blame : making it Gods Instrument in justifying . 1. And so to have part of the honour of Gods own Act ; 2. And that from a reason intrinsecall to faith it self ; 3. And from a Reason that will make other Graces to be Instruments as well as Faith. For Love doth truly receive Christ also . 4. And worst of all , from a Reason that will make man to be the Causa proxima of his own Justification . For man is the Causa proxima of believing and receiving Christ , and therefore not God but man is said to beleeve . And yet these very men do send a Hue and Crie after the Tò credere , for robbing Christ of the glory of Iustification , when we make it but a poor improper Causa sine qua non . ( And yet I say as before , that in Morality , yea , and in Naturality , some Causae sine qua non , do deserve much of the honour ; but that Faith doth not so , I have shewed in the 23. Position . ) Some think that Faith may be some small low Impulsive Cause : but I will not give it so much : though if it be made a Procatarctick Objective Cause , I shall not contend . THESIS LVII . IT is the Act of Faith which justifieth men at age , and not the habit : yet not as it is a good work , or as it hath in it's self any excellency in it above other Graces : But 1. In the neerest sence , directly and properly as it is , [ The fulfilling of the Condition of the New Convenant : ] 2. In the remote and more improper sence , as it is [ The receiving of Christ and his satisfactory Righteousnesse . ] EXPLICATION . 1. THat the habit of Faith doth not directly and properly justifie , appeares from the tenour of the Covenant : which is not [ He that disposed to beleeve shall be saved ] But [ he that believeth . ] 2. That Faith doth not properly justifie through any excellency that it hath above other Graces , or any more usefull property , may appear thus : 1. Then the praise would be due to Faith. 2. Then love would contend for a share , if not a priority . 3. Then Faith would justifie , though it had not been made the Condition of the Covenant . Let those therefore take heed , that make Faith to justifie , meerely because it apprehendeth Christ : which is its naturall , effentiall property . 3. That it is Faith in a proper sence that is said to justifie , and not Christs Righteousnesse onely which it receiveth , may appear thus . 1. From the necessity of two-fold righteousness , which I have before proved , in reference to the two-fold Covenant . 2. From the plain and constant Phrase of Scripture , which saith , He that beleeveth shall be justified : and that we are justified by Faith : and that faith is imputed for righteousnesse . It had been as easie for the Holy Ghost to have said , that Christ onely is imputed , or his righteousnesse onely , or Christ onely justifieth , &c. If he had so meant . He is the most excusable in an error , that is lead into it by the constant expresse phrase of Scripture . 3. From the nature of the thing : For the effect is ascribed , to the severall Causes ( though not alike ) and in some sort to the Conditions , Especially , me-thinks they that would have Faith to be the Instrument of Iustification , should not deny that we are properly justified by Faith as by an Instrument : For it is as proper a speech to say [ our hand and our teeth feed us , ] as to say , [ our meet feedeth us . ] 4. That Faith doth most directly and properly justifie [ as its the fulfilling of the Condition of the New Covenant ] appeareth thus . 1 The new Covenant onely doth put the stamp of Gods Authority upon it , in making it the Condition . A two-fold stamp is necessary to make it a current medium of our Justification . 1. Command . 2. Promise . Because God hath neither Commanded any other meanes , 2. Nor promised Justification to any other , therefore it is , that this is the onely condition ; and so only thus Justifieth . When I read this to be the tenour of the New Covenant [ Whosoever believeth shall be justified : ] doth it not tell me plainly why Faith Justifieth ? even because it pleaseth the Law-giver and Covenant-maker to put Faith into the Covenant , as its condition . 2. What have we else to shew at Gods barr for our Justification , but the New Covenant ? The Authority and Legality of it must bear us out . It is upon point of Law that we are condemned ; and it must be by Law , that we must be Justified . Therefore we were condemned , because the Law which we break did threaten death to our sin : If we had committed the same Act , and not under a Law that had threatned it with death , we might not have dyed . So therefore are we Justified , because the New Law doth promise Iustification to our faith . If we had performed the same Act under the first Covenant , it would not have Iustified . As the formall Reason , why sin condemneth is , because the Law hath concluded it in its threatning : so the formall Reason , why Faith justifieth , is , because the New Law of Covenant hath concluded it , in its Promise . And as where there is no Law , there is no Transgression nor Condemnation : because sin is formally a transgression of the Law , and Condemnation is but the execution of its Threatning : so where there is no fulfilling the new Law , there is no Righteousnesse nor Iustification : because Righteousnesse is formally a conformity to the Law of Righteousnesse , and Iustification is but the performing of part of its Promise . 5. That Faith 's receiving Christ and his righteousnesse , is the remote of secondary , and not the formall Reason , why it doth Iustifie , appeareth thus . 1. I would ask any dissenter this Question . Suppose that Christ had done all that he did for sinners , and they had believed in him , thereupon , without any Covenant promising Iustification to this faith : Would this faith have justified them ? By what Law ? Or whence will they plead their Iustification at the barr of God ? Well : but suppose that Christ having done what he did for us , that he should in framing the New Covenant have put in any other Condition ; and said [ whosoever loveth God shall by vertue of my satisfaction be Iustified . ] Would not this love have Iustified ? No doubt of it . I conclude then thus : The receiving of Christ , is as the silver of this coin : the Gospell-promise is as the Kings stamp which maketh it currant for justifying . If God had seen meet to have stamped any thing else , it would have passed currantly . Yet take this . Faith is , even to our own apprehension , the most apt and suitable condition that God could have chosen : ( for as far as we can reach to know ; ) There cannot be a more Rationall & apt condition of delivering a redeemed Malefactor from Torment , then that he thankfully accept the pardon , and favour of redemption , and hereafter take his Redeemer for his Lord. So that if you ask me [ what is the formall Reason , why Faith Iustifieth ? ] I answer . Because Christ hath made it the condition of the New Covenant , and promised Iustification upon that Condition . But , 2. If you ask me further , Why did Christ chuse this rather then any thing else for the Condition ? I. Answer . 1. To ask a Reason of Christs choice and commands is not alway wise or safe . 2. But here the reason is so apparent , that a posteriore , we may safely adventure to say : That this is the most self-denying , and Christ advancing work : Nothing could be more proportionable to our poverty , who have nothing to buy with , then thus freely to receive : Nothing could be more reasonable , then to acknowledge him who hath redeemed us , and to take him for our Redeemer and Lord : many more such Reasons might be given . In a word , then Faith Justifieth primarily and properly , as it is the Condition of the New Covenant , ( that is the formall reason . ) And secondarily , remotely , as it is the receiving of Christ and his righteousnesse : ( that is the aptitude of it to this use to which it hath pleased Cod to destinate it . ) I stand the more on this , because it is the foundation of that which followeth . THESIS . LVIII . THe ground of this is ; because Christs Righteousness doth not Iustifie us properly and formerly , because we Beleeve or receive it ; but because it is ours in Law , by Divine Donation , or Imputation . THis is plain in it self , and in that which is said before . THESIS LIX . IVstification is not a momentaneous Act , begun and ended immediately upon our Believing : bnt a continued Act ; which though it be in its kind compleat from the first , yet is it still in doing , till the finall Iustification at the Iudgement day . EXPLICATION . THis is evident from the nature of the Act : it being as I shewed before , an Act of God by his Gospell : Now 1. God still continueth that Gospell-Covenant in force . 2. That Covenant still continueth Justifying Believers . 3. God himself doth continue to esteem them accordingly , and to Will their Absolution . 1. This sheweth you therefore with what limitation to receive the Assersion of our Divines , that Remission and Justification are , simul & semel , performed . 2. And that the Justified & pardoned may pray for the continuance of their pardon and Justification . 3. That of Christs satisfaction and our Faith are of continuall use , and not to be laid by , when we are once Justified , as if the work were done . See Dr. Downame of Iustific . of this point . THESIS . LX. THe bare Act of beleeving is not the onely Condition of the New Covenant : but severall other duties also are part of that Condition . EXPLICATION . I Desire no more of those that deny this , but that Scripture may be Iudge : and that they will put by no one Text to that end produced , till they can give some other commodious , and not forced Interpretation . 1. Then that pardon of sin and salvation are promised upon condition of Repenting , as well as beleeving , is undeniably asserted from these Scriptures . Prov. 1. 23. & 28. 13. Mar. 1. 15. & 6. 12. Luk. 13. 3 , 5. Act. 2. 38. & 3. 19. & 8. 22. & 17. 30. & 26. 20. & 5. 31. & 11. 18. Luk. 24. 47. Heb. 6. 1. 2 Pet. 3. 9. Ezek. 18. 27 , 28. & 33. 12. Hose 14. 2. Ioel 2. 14 , 15. Deut. 4. 30. & 30. 10. 2 , That praying for Pardon , and forgiving others , are Conditions of Pardon , is plain , 1 King. 8. 30 , 39. Mat. 6. 12 , 14 , 15. & 18. 35. Mar. 11. 25 , 26. Luke 6. 37. & 11. 4. 1 Ioh. 1. 9. Iam. 5. 15. Io. 14. 13 , 14. 1 Ioh. 5. 15. Act. 8. 22. 3. That Love , and sincere Obedience , and Works of Love , are also parts of the Condition , appeareth in these Scriptures , Luk. 7. 47. ( though I know in Mr Pinks Interpretation of that ) Ma. 5. 44. Lu. 6. 27. 35. 10. 11. 12. 17. 1 Cor. 2. 9. Rom. 8. 28. Ephes. 6. 24. 1 Cor. 16 , 22. Iam. 1. 12. & 2. 5. Ioh. 14. 21. Pro. 8. 17 , 21. Ioh. 16. 27. Ma. 10. 37. Luk. 13. 24. Phil. 2. 12. Rom. 2. 7. 10. 1 Corinth . 24. 9. 2 Tim. 2. 5. 12. 1 Tim. 6. 18. 19. Rev. 22. 14. Luk. 11. 28. Mat. 25. 41 , 42. Iam. 2. 2 , 22 , 23 , 24 , 26. THESIS LXI . THerefore though the non-performance of any one of these be threatned with certain death ; yet there must be a Concurrence of them all , to make up the Conditions which have the promise of life . EXPLICATION . THerefore we oftner read , death threatned to those that repent not , then Life promised to them that Repent : And when you do read of Life promised of any one of these , you must understand it caeteris partibus , or in sensu composito , as it stands conjunct with the rest , and not as it is divided . Though I think that in regard of their existence , they never are divided ( For where God giveth one , he giveth all , ) yet in case they were separated , the Gospell would not so own them as its intire Conditions . THESIS LXII . YEt Faith may be called the onely Condition of the new Covenant ; 1. Because it is the principall Condition , and the other but the less principall : And so as a whole Country hath of its name from the chief City ; so may the Conditions of this Covenant from Faith : 2. Because all the rest are reducible to it ; either being presupposed , as necessary Antecedents or means ; or contained in it as its parts , properties , or modifications ; or else implied as its immediate product , or necessary subservient means or consequents . EXPLICATION . SUbservient Actions are in common speech silently implyed in the principall . If the besieged be bound by Articles to surrender a Town to the besiegers at such a time ; it need not be expressed in the Articles , that they shall withdraw their Guards , and cease resistance , and open the gates , and yeeld up this house , or that street , &c. All this is implyed clearly in the Article of surrender . If a redeemed gally-slave be freed , upon condition that he take him for his Redeemer and Master that did deliver him ; it need not be expressed , that he shall leave the gallies , and his company , and employment there , and go with him that bought him , and do what he bids him do : All this is plainly implyed in the foresaid words , of his Conditions . So here , the great condition of Beleeving doth include or imply all the rest . I confess it is a work of some worth and difficulty , to shew how each other part of the Condition is reducible to Beleeving ; and in what respect they stand towards it . I dare not determine too peremptorily here , but I think they stand thus . 1. Hearing the Word , consideration , conviction , godly sorrow , repentance from dead works , are implyed as necessary means antecedents . 2. Knowledge of Christ , and Assent to the Truth of the Gospell are at least integrall parts of flat necessity , if not essentiall parts of Faith. 3. Subjection , Acceptance , Consent , cordiall covenanting , self-resigning , are the very proper essentiall , formall Acts of Faith. 4. Esteeming Christ above all in Judgement , preferring him before all in the Will , loving him above all ; I say this preferring of Christ above all in Judgement , Will , and Affection , is ( in my Judgement ( the very Differentia fidei maxime propria quae de ea essentialiter praedicatur , & sic pars ejus essentialis ; the very essentiall property of true Faith differencing it from all false Faith , and so an essentiall part of it . I know this is like to seeme strange ; but I shall give my reasons of it anon . 5. Sincerity and perseverance are the necessary Modifications of Faith : and not any thing really distinct from its Being . 6. Assiance and sincere obedience , and works of Love , are the necessary immediate , inseparable products of Faith ; as heat and light are of fire ; or rather as Reasoning is the product of Reason : or yet rather as actions most properly conjugall , are the effects of Conjugall contract . And as Faith is in some sort more excellent then Affiance & Obedience , as the cause is better then the effect : so in some sort they may be more excellent then Faith ; as the effect may be preferred before its Cause ; the Act before the habit ; as being that which is the end of the habit , for whose sake it is ; and to which it tendeth as to its perfection . 7. The praying for forgivenesse , the forgiving of others , the pleading of Christs satisfaction , are both parts of this obedience , and necessary consequents of Faith , and Acts subseruient to it for the attaining of its Ends. 8. The denying and humbling of the flesh , the serious , painfull , constant use of Gods Ordinances , Hearing , Praying , Meditating , &c. are both parts of the foresaid obedience , and also the necessary means of continuing and exercising our Faith. 9. Strength of Grace ; Assurance of Pardon and Salvation ; Perswasion of Gods favour ; setled peace of Conscience ; Ioy in this Assurance and Peace ; the understanding of Truths not fundamentall , or necessary in practice ; All these are no properties of the Condition of the Covenant ; but separable adjuncts of Faith ; tending to the Well-being of it ; but neither tending to , nor necessary , proofs of the Being of it ; which a Believer should have , but may possibly want . I shall give you some reason of severall of these Assertions , when I have first made way by the Definition of Faith. So then , as when you invite a man to your House , it is not necessary that you bid him come in at the doore , or bring his head , or his legs , or armes , or his clothes with him ; ( though these are necessary ) because all these are necessarily implyed : even so when we are said to be justified by Faith onely ; or when it is promised , that he that beleeveth shall be saved , all those forementioned duties , are implyed or included . THESIS LXIII . AS it is Gods excellent method in giving the Morall Law , first to require the acknowledgment of his soveraign authority , and to bring men to take him only for their God , ( which is therefore called the first and great Commandment , ) and then to prescribe the particular subsequent duties ; so is it the excellent method of Christ in the Gospell , first to establish with men his Office and Authority , and require an acknowledgment of them , and consent and subjection to them ; and then to prescribe to them their particular duties in subordination . THESIS LXIV . FAith therefore is the summary and chief of the conditions of the Gospell , and not formally and strictly the whole : But as Love is the fulfilling of the Law , so Faith is the fulfilling of the new Law ; or as taking the Lord for our only God , is the sum of the Decalogue , implying or inferring all the rest , and so is the great Commandment ; so taking Christ for our only Redeemer and Lord , is the sum of the conditions of the new Covenant , including , implying or inferring all other parts of its conditions , and so is the great Command of the Gospell . EXPLICATION . THe Observation in the 63 Position , is commended to you by Mr white of Dorchester in his Directions for reading Scripture , p. 307. The full subjection to the Authority commanding , doth imply and infer subjection to the particular Commands : therefore God doth still make this the sum of the conditions of the Law , that they take him only for their God , or that they have no other Gods but him : And when he contracteth his Covenant into an Epitome , it runs thus , I will be thy God , and thou shalt be my people , Exod. 20. 3. & 23. 13. Deut. 7. 4. & 8. 19. & 13. 2 , 3 , &c. Ios. 24. 2 , 16. &c. Iudg. 2. 12 , 17 , 19. & 10. 13. 1 Sam. 8. 8. 2 Kings 5. 17. & 17. 7. Ier. 22. 9. & 7. 23. & 11. 4. & 30. 22. Ezek. 36. 28. Deut. 26. 16 , 17 , &c. And as Gods promise of taking us for his people doth imply his bestowing upon us all the priviledges and blessings of his people , and so is the sum of all the conditions of the Covenant on his part . Even so our taking the Lord for our God , and Christ for our Redeemer and Lord , doth imply our sincere obedience to him ; and is the summe of the Conditions on our part . And so as Idolatry is that violation of the law of Nature , which doth eminentér , containe all the rest in it ; So is Unbeliefe in respect of the Law of Grace . And as the formall Nature of Idolatry lyeth in disclayming God , from being God , or form being our God , or from being our alone God : Even so the formall nature of Unbeliefe lyeth in disclaiming Christ , either from being a Redeemer and Lord , or from being Our Redeemer and Lord , or from being Our onely Redeemer and Lord. This being well considered , will direct you truly and punctually , where to find the very formall being and nature of Faith ? Not in beleeving the pardon of sin , or the favour of God , or our salvation ; nor in Affiance or recumbency , ( though that be a most immediate product of it , ) Nor in Assurance , ( as Divines were wont to teach 80. yeares agoe . ) Nor in Obedience or following of Christ as a guide to Heaven , or as a Captaine , or meere Patterne and Law-giver ( as the wretched Socinians teach . ) But in the three Acts above mentioned . 1. Taking Christ for a Redeemer and Lord ; which is by Assent . 2. Taking him for our Redeemer , Saviour and Lord ; which is by consent . 3. Taking him for our onely Redeemer , Saviour and Lord ; which is the Morall sincerity of the former : And the essentiall differencing property of it : Not whereby Faith is differenced from Love or joy , &c. But whereby that faith in Christ , which is the Gospell condition , is differenced from all other Faith in Christ. So that as Corpus & Anima , & Rationale , doe speake the whole essence of man : Even so this Assent , Consent , and Preference of Christ before all others ; do speak the whole Essence of Faith. For the common opinion , that justifying Faith , as justifying , doth consist in any one single Act , is a wretched mistake , as I shall shew you further anon . THESIS LXV . SCripture doth not take the word [ Faith ] as strictly as a Philosopher would doe , for any one single Act of the soul ; nor yet for various Acts of one onely Faculty : But for a compleat entire Motion of the whole Soul , to Christ its Object . THESIS LXVI . NEither is Christ , in respect of any one part or work of his Office alone , the Object of Iustifying Faith , as such : But Christ in his entire office considered , in this Object : viz. as he is Redeemer , Lord and Saviour . THESIS LXVII . MVch lesse are any Promises or benefits of Christ , the proper Object of justifying Faith , as many Divines do mistakingly conceive . THESIS LXVIII . NOr is Christs person considered as such , or for it self , the object of this Faith : But the person of Christ as cloathed with his Office and Authority is this Object . EXPLICATION . I Put all these together , as ayming at one scope : & I shall now explain them distinctly . ( To the 65. ) First , that Faith is not taken for any one single Act , I prove thus . 1. If it were but one single Act ( I mean specifically , not numerically ) then it could not ( according to the common opinion of Philosophers ) be the Act of the whole Soul : But Faith must be the Act of the whole Soul ; or else part of the Soul would receive Christ , and part would not ; and part ▪ of it would entertain him , and part not . Some think the soul is as the body , which hath a hand to receive things in the name , and for the use of the whole . But it is not so , Christ is not onely taken into the hand : But as the blood and spirits , which are received into every living part . ( Though I intend not the comparison should reach to the manner of receiving . ) Neither is the soul so divisible into parts , as the body is ; and therefore hath not severall parts for severall offices . 2. The most of our accurate studious Divines of late , doe take Faith to be seated in both faculties , Understanding and Will : But if so ; according to the common Philosophie , it cannot be any one single Act. Neither Secondly , is it in various Acts of one single faculty : For , 1. It will ( in my judgement ) never be proved , that the soul hath faculties which are really distinct from it self , or from each other . These Faculties are but the soul it self , able to doe thus and thus from its naturall being . Vide Scaliger Exercit. 107. Sect. 3. Understanding and Willing are its immediate Acts : And perhaps those very Acts , are more diversified or distinct in their objects , then in themselves . The souls apprehension of an objects as true , we call Understanding ; in regard of its Metaphysicall Truth , it is a simple apprehension ; as we receive this Truth upon the word of another , it is Assent and Beliefe ; as this Object is considered as Good , our motion toward it , is called , Willing ; if absent , Desiring , Hoping ; if present , Complacency , Joying ; when we Will a thing as Good , any thing strongly , and apprehend its Goodnesse any thing cleerely , this we call Love , &c. But whether all these be really distinct kinds of Acts of the Soul , is very doubtfull : Much more , whether they proceed from distinct Faculties . As I am not of my Lord Brook's minde concerning the Unity of all things : So neither would I unnecessarily admit of any division : especially in so spirituall and perfect a piece as the Sould ; knowing how much of Perfection lyeth in Unity ; and remembring the Pythagorean curse of the Number Two , because it was the first that durst depart from Unity : & frustra fit per plura &c. 2. But if it were proved that the Souls Faculties are really distinct ; yet both these Faculties are capable of receiving Christ ; and Christ is an Object suited to both : and then what doubt is it whether Faith be in both ? 1. For the Will no man will question it , that it is capable of receiving Christ ; and Christ a suitable Object for it . 2. And for the Understanding , it doth as much incline to Truth , as the Will to Goodness ; and as truely receive its Object under the notion of True , as the Will doth receive its Object as Good. If you would see it proved fully , That Assent is an Essentiall part of justifying Faith , read Dr. Downame of Iustification , on that Subject : and his Appendix to the Covenant of Grace , in Answer to Mr. Pemble : Where though his Argument will not reach their intended scope , to prove that Assent is the onely proper Act of justifying Faith , yet they do conclude , that it is a reall part . And he well confuteth his opposer , though he do not well confirm that his own opinion . 3. Consider further , that Christ doth not treat of Faith , in sensu Physico sed morali & Politico , not as a Naturall Philosopher , but as a Law-giver to his Church . Now in Politicks , we doe not take the names of Actions in so narrow and strict a sense , as in Physicks and Logicke . If a Town doe agree to take or receive such a man for their Mayor ; or a Kingdome take or receive such a one as their King : The words [ Take , or Receive ] here doe not note any one single Act of soul or body alone ; but a compound , as it were , of Actions ; which yet do all take their name from the Principall , which is [ Consent . ] To the 66. That Christ as a Saviour onely , or in respect of his Priestly Office onely , is not the Object of justifying Faith ; but that Faith doth as really and immediatly Receive him as King ; and in so doing , Justifie : this I prove thus . 1. The Gospell doth not reveale Christs Offices as separated : But as they are revealed , so they must be believed . 2. Neither doth it Offer Christ in his Priestly Office onely , as separated from his Kingly : though it may sometime presse our Acceptance of him in one respect , and sometime in another : But as he is offered , so must he be received . 3. Scripture no where tyeth Justification to the receipt of him as our Priest onely , therefore we must not doe so . 4. How commonly doth Scripture joyn his Offices together , calling him usually , Our Lord and Saviour Iesus Christ ? 5. If we receive him not as King , we receive him not as an entire Saviour : For he saveth us , not onely by dying for us , but also by reducing us really into communion with God , and guiding us by his Laws , and protecting and perfecting us by his Government , and subduing our enemies . 6. His Kingly Office is a true part of his entire Office of Mediatorship : Now the sincerity of Acts in Morall respects , lyeth in their true suitableness to the nature of their Objects : As God is not truely loved , except he be loved entirely : so neither is Christ truely received , if you receive him not entirely . It is a lame , partiall Faith , and no true Faith , that taketh Christ onely in the Notion of a deliverer from guilt and punishment , without any accepting of him , as our Lord and Governour . Though I beleeve that the hope of being pardoned & saved is the first thing that moveth men to receive Christ , yet do they , being so moved , receive him as their Lord also , or else they doe not receive him sincerely . 7. The exalting of his Kingly Office , is as principall an end of his dying , & of his becomming Mediatour , as is the saving of us , and the exalting of his Priestly Office. See the second Psal. and Rom. 14. 9. To this end he both dyed , rose and revived , that he might be Lord both of the dead , and the living . And therefore the receiving of him as Priest alone , is not like to be the Condition of our Justification . So that if Christ put both into the Condition , we must not separate what he hath joyned . But the main ground of their Error , who think otherwise , is this : They think Acceptance of the mercy offered , doth make it ours immediately in a naturall way , as the accepting of a thing from men ; And so as if he that accepted pardon , should have it , and he that accepted sanctitie should have it , &c. But Christ ( as I have shewed ) establisheth his Offices and Authority , before he bestow his mercies ; and though Accepting be the proper condition , yet doth it not conferre the title to us , as it is an accepting primarily , but as it is the Covenants Condition : If we should take possession when we have no title in Law , God would quickly challenge us for our bold usurpation , and deale with us , as with him that intruded without the Wedding garment ; There is more adoe then come in : and sit down , and take what we have a mind to : God hath put all his Sons Offices into the Condition , to be received and submitted to : either all or none , must be accepted : And if All be in the Condition , then the receiving of all must needs Justifie upon the grounds that I have laid down before . To the 67. That the promises or benefits are not the immediate proper object of Justifying Faith , is evident from the gorunds already layd down : As also from the constant language of the Gospell , which maketh Faith to lie in receiving , believing in him , and in his name , &c. still making Christ himself the immediate object . Therefore if Mr Cotton say as the Lord Brook represents him , That Faith can be nothing but a laying hold of that promise which God hath made ; ( in his Tract . of Truth and Vni . pag. 152. ) it is a foul error in so weighty a point ; as is also his other , of Faith justifying and saving only declaratively . Indeed that first less principall Act of Faith , which we call Assent , hath the truth of the Gospell revelation for its neerest and most immediate object ; but ( I think , by the leave of those who contradict ) not its onely nor chief object : The truth of the proposition is but a means to the apprehending of the truth of the thing proposed ; nor the truth of the history , but a glass to shew us the truth of the Acts which it relateth . So that even the Understanding it self doth apprehend the person and offices of Christ in their Metaphisicall Verity , by means of its apprehension of the Logicall and Morall verity of the Relation : and though the truth of the Word be the neerest object of Assent , yet the truth of Christs person , nature and offices is the more principall : Or if about these , it may not have the name of Assent , yet shall it have the same nature still . To the 68. I think none will contradict it , and therefore there need nothing be said . THESIS LXIX . IVstifying Faith is the hearty accepting of Christ for our only Lord and Saviour . EXPLICATION . IN this brief definition , you have nothing but what is essentiall to it . 1. The genus I need not mention ; when it is the Act of Faith which I define , you know the genus already . 2. The Understandings apprehension of Christ as a true Redeemer and Saviour , which in severall respects is called Knowledg or Belief , I do imply this , and not express it ; because though I take it for a real part of Faith , yet not the most principall and formall part . And as we use to imply Corpus , and not express it when we define man to be Animal rationale ; because the form , or principall essentiall part part giveth the name : So here ( though I know Assent is not properly a materiall cause ) yet being the less principall Act , it giveth not the denomination . 3. That Christ , as Lord and Saviour is the proper object , I have proved before . His Propheticall Office whereby he is the Teacher of his Church , Jimply in both these , because it may in severall respects be reduced to these : For he teacheth by his Laws and Commandments , and his spirits teaching and governing are scarce distinguishable , and he saveth by teaching . Also his Office of Husband , and Head , are in these implyed ; they signifying more the future benefits and priviledges of a beleever , which he shall receive from Christ beleeved in , then the primary offices which he is to acknowledg in beleeving . 4. The proper formall act of justifying Faith , which is most principally essentiall to it of all other is [ accepting : ] If I must needs place it in one only , it should be this . My Reasons are , 1. Because the Scripture maketh unbelief , and not receiving Christ , all one , Ioh. 1. 11. and beleeving and receiving Christ , all one , Ioh. 1. 12. So it proclaims this as the great work of the Gospell , to Take , Eat , Drink , &c. 2. The Gospell is the offer of Christ ( and his benefits to them that first accept himself ; ) Therefore Faith must be the accepting of the thing offered . Both these are plain in Rev. 22. 17. Whosoever will , let him take of the water of life freely : There is the free offer , upon condition of coming and taking , or accepting . 3. The will is the commanding faculty of the soul , therefore its act is the principall act , and that is accepting . 4. Christ is presented to us in the Gospell , as a Suitor , beseeching us by his Spirit and Embassadors , and wooing us to himself , and the enjoying of him , which this driveth at , is called our Marriage to him , and we his Spouse , and he our Husband : Now you know that which tyeth the knot of Marriage is Acceptance or Consent . 5. Yea the very nature of a Covenant requireth this . Consent maketh it a compleat Covenant . Therefore I said before pag. 219. That Acceptance , Consent , Heart-Covenanting , and Self-resigning , are the proper essentiall Acts of this Faith. For all these are the Wills acts to this their object , which are of flat necessity to the very tying of the Covenant or Marriage knot . Rom. 10. 10. With the heart man beleeveth unto Righteousnesse . And here let me minde you of one usefull observation more . The Covenanting on our part , is a principall part of the Conditions of the Covenant . Though this may seem strange , that a Covenanting and performing Conditions , should be all most all one . But that is the free nature of the Grace of the Covenant . As if you marry a poor woman that hath nothing , you will give her your self , and all you have , meerly upon Condition that she will Consent to have you : And that Consent is all the Condition on her part , for obtaining present possession ( I say , Acceptance , Consent , Covenanting , Self-resigning ; which are in a manner all one thing : ) But because the end of the marriage is the faithfull performance of Marriage duties , though meer Consent were the onely Condition of the first possession , and the continuance of her Consent is the chief Condition ▪ of continuing her possession ; yet the performance of those Marriage duties , and not going into others , is part of the Condition also of that continuance : So it is in the present case of Justification . 5. Let me here also tell you , that I take love to Christ as our Saviour and Lord , to be essentiall to this Acceptance : and so some degree of Love to be part of Justifying Faith , and not properly a fruit of it , as it is commonly taken . My reasons are , 1. The Wills serious apprehension of a thing Good , which we call at earnest Willing it , and Accepting it , is ( in my judgement the same thing as Love , in an other name . Love is nothing but such an earnest Willing , choosing and Accepting it as it is Good. It is generally acknowledged , that the Affections are but the Motions or Acts of the Will. And if Love be an Act of the same Will , and have the same Object with Consent , Election , Acceptance , &c. Why should it not then be the same Act ? Onely Acceptance considereth its Object as offered ; Election considereth it , as propounded with some other competitor ; Consent considereth it , as we are perswaded and invited to it : But all these are extrinsecall considerations : They all consider their Object as Good , and so doth Love. You may object . 1. Then Desire and Hope may be essentiall to Faith. I Answ. That Love which they imply in them is : but Desire and Hope , as such , do properly consider their object as absent , which this Justifiing Faith doth not . 2. Object . Scripture oft distinguisheth Faith and Love. Answ. 1. Sometime Faith is taken for Historicall faith , or Faith of Miracles , and then it may be distinguised . 2. Sometime true Faith is taken in the strictest sence , and sometime larglier , as I shall shew anon . 3. But especially ; so do I distinguish of Love , as it is considered by it self , and as it is an essentiall part of this Acceptance . Love respecteth its Object meerly as Good , in it self and to the Lover . But Consent and Acceptance have severall other respects , as is expressed : And yet there may be Love in all such Acceptance ; though not properly Acceptance in all Love. Object . 3. Then Love Justifieth as well as Faith. I Answ. When it is thus considered in Faiths Acceptance , it is not called by the name of Love , but loseth its name , as a lesser River that falleth into a greater ; therefore it is not said that Love Justifieth ; but Faith that worketh ( even in its essentiall work of Accepting ) by Love. Object . But Love is the greater Grace , and shall out-live Faith , and Faith should rather then be swallowed up in Love. Answ. Love considering its object onely as Good , shall continue for ever , because the Goodness of its object shall so continue : But Acceptance , Consent , &c. have other additionall considerations in their Objects which will vanish . But which is the chiefest Grace in it self , is not the question , but which is the chiefest in the present work . Now seeing Consent , Acceptance , &c. are the chief as to Justification , that Love which is essentially in them may well lose its name here : seeing in the businesse of Justifying it is considered but as an essentiall part of the main duty . My next-Reason is , because Christ doth propound it in the Gospel , as of the same necessity , with the same promises annexed to it , Io. 16. 27. For the Father himself loveth you , because ye have loved me , and beleeved , &c. Joh. 14. 21. He that loveth me shall be loved of my Father , and I will love him , and shew my self to him . Jam. 1. 12. & 2. 5. The Crown and Kingdom is prepared for them that love him , 1 Cor. 16. 22. If any man love not the Lord Iesus Christ , let him be Anathema Maranatha , Ephes. 6. 24. In a word , Faith is a comprehensive duty , containing divers Acts , whereof this seemeth to me to be part : Neither can I yet conceive , how there can be a cordiall Acceptance of Christ , as our only Saviour , and Love not to be an essentiall part of that Acceptance : but if a finer wit can apprehend the difference better ; yet as ( I said ) Faith being considered here in Morall and Politick respects , and not in its strict naturall quiddity , may essentially be an Affectionate Acceptance , for all that . If any think fitter to make a wider difference between the nature of Faith and Love to Christ , I will not contend ; for the matter is not great : that both are necessary to Justification , is doubtless : and that they are concurrent in , apprehending Ch●●● : And that Love is a part of the Condition of the Covenant , is also undoubted and therefore will have some hand in the business of Justification , as I shall further clear . 6. I put in the word onely in the Definition ; because ( as is said before ) I take the preferring of Christ before all others , and taking him for our Onely Lord and Saviour , to be the essentiall difference of true Faith. There is a two-fold Verity or Sincerity in our duties requisite . 1. The verity of their naturall Being , which is called their Metaphysicall Truth . 2. The verity or sincerity of them as Duties or Graces , which is their Morall sincerity : This last consisteth in the true suiting of the Act to its Object . For example , one man pretendeth to love his wife , and doth not : There is neither Naturall nor Morall Truth . Another doth love her , but not half so well as other women : There is the Metaphysicall Truth , but not the Morall . A third loveth her as a wife above others : There is both Metaphysicall Truth and Morall . So it is in our Love to God : To Love him as the chief Good , is to love him as he is : And he that loveth him never so much , and yet loveth any thing else , as much or more ; though his Love have a Metaphysicall Truth of Being , yet it hath no Morall sincerity at all : So that the Preferring God before all , or taking him for our Onely God , is the very point of sincerity of Love. Why , just so it is about our Faith : The taking him unfeignedly for our onely Lord and Saviour , is the very point of the sincerity of our Faith in Christ. As Adultery is the most proper violation of the Marriage Covenant , except actuall renouncing and deserting : So the taking of any other Lord or Saviour besides Christ , or conjunct with him , is the most apparent violation of the bond of our Covenant , and most contradictory to the nature and Essence of Justifying Faith : except onely the Actuall renouncing Christ , and the Covenant it self , by full Apostacy ; which is an unpardonable sin , Hebr. 6. 4 , 5 , 6. & 10. 26. Yet in subordination to Christ , we may have other Lords and Saviours , but not in competition and co-ordination . Some of his Government he exerciseth by Ministers , and some by Magistrates under him ( for I cannot consent to them that say , the Magistrate is onely the Officer of God as Creator , and not of Christ the Mediator ; because all things are delivered into his hands , and he is made head over all . ) Some also of his saving works , he performeth by instruments and means : And what they so perform under him , may be acknowledged without any derogation from him at all . But perhaps some may think that the Scripture Phrase seemeth rather to intimate , that Faith is an Assent , and not such an Acceptance and Consent , as is before mentioned ; because it oft times requireth but this , To believe that Jesus is the Christ , the Son of God ; he that should come into the world , &c. To which I answer , 1. This proveth onely , that this Knowledg or Assent is part of Faith : but not that it is the whole . 2. It is the use of Scripture to drive at that duty which is most unknown , neglected , or resisted ; and to speak little of others , where there was then lesse need to speak , though perhaps the duty be in it self more weighty : Therefore Christ and the Apostles did spend most of their pains to perswade the Jewes to this Assent : That the Messias should come , be their deliverer , they all knew : Even the poor woman of Samaria could tell that , Ioh. 4. 25. And so ready were they to Receive him , if they had known him , that it was the generall expectation , and desire of the people , Mal. 3. 1. But to perswade them that Jesus was the Christ , here lay the difficulty . Therefore as Dr. Ames Medull . cap. 3. § . 20. ) though sometime Assent to the Truth concerning God and Christ , Ioh. 1. 50. be taken for true Faith ; yet the speciall Election or Apprehension ( for that the meanes by Fiducia § . 13. ) is still included ; and those words do but determine and apply that Fiducia to Christ , which is presupposed to be already toward the Messiah . And let me conclude this with one more practically usefull observation . From this definition of faith , now men may see what to enquire after in their searching of their estates . As faith , being the Gospell-condition , is the main thing to be looked for ; So here you see what that faith is . The ignorance of this deceiveth and troubleth multitudes . Some think it lieth in Assurance : Some , in a quieting their hearts in confidence on Christ : Some think , as M. Saltmarsh , That it is nothing else but a perswasion more or less of Gods love : And then when poor troubled souls do feel neither assurance , confidence , nor perswasion of that love , they conclude that they have no Faith. And how will these mistaken Teachers help them to comfort ? Why , as Mr. Saltmarsh doth : sometime to tell them , Christ hath beleeved for them ; and sometime to tell them plainly , that he can but commend them to the Lord , who is the Author and finisher of Faith : and sometime to tell them , that they should not question their faith , any more then Christ himself . Thus their first way of comfort is to tell them , they do ill to question their faith : If that would serve , all the world might have comfort , and there needs no more . If that will not do , then Christ hath beleeved for them : Yet if that will serve , there is as much comfort for one as another . But what if they say still , I cannot beleeve , ( that is , as you expound Belief : ) why , then he confesseth plainly , he is at a loss ; he can drive on the work of comforting no further ; he can do no more but pray for them . pag. 31. Is it not a wonder that this lamentable Comforter should be so valued by the troubled spirits ? I was many years my self under perplexing doubts : If I had heard such comforting words as these , they would sooner have driven me to dispair then to comfort . He that hath not so much wit as to discern so gross fallacies , may assoon be comforted by a false and impertinent argument , as by a sound one . Quest. But how would you comfort such a one , that faith he cannot beleeve ? Ans. Why , I would first make him know , that the very essentiall form of faith lieth in the Will● acceptance of an offered Christ : Then would I know of him , whether he be willing thus to have Christ both for Lord and Saviour , or not ? If he say , He is willing : I shall answer , That then he doth beleeve ; and then he is Justified : for his Willingness is his very Consent or Acceptance ( and that Consent is true Faith : Christ expecteth no more to make up the match . If the match break , it must be either , because Christ is unwilling , or because he is unwilling : not Christ ; for he is the Suitor , and Intreater , and Offerer : Not himself ; for he confesseth that he is willing . If he say , I am not willing : I should ask ; Why then do you look after it , or regard it ? Do men enquire after that , and lament the want of it , which they are not willing to have ? either temptation or melancholly maketh you not know your own minde ; or else you do but dissemble in pretending trouble and sad complaints . If you be indeed unwilling , I have no comfort for you , till you are willing ; but must turn to perswasions to make you willing : I should answer , The Condition of the Covenant is not the Perfection , but the sincerity of Faith or Consent : which way goes the prevailing bent or choyce of your will. If Christ were before you , would you accept him , or reject him ? If you would heartily accept him for your only Lord and Saviour , I dare say , you are a true Beleever . Thus you see the comfortable use of right understanding , what justifying faith is ; and the great danger and inconvenience that followeth the common mistakes in this point . THESIS LXX . FAith in the largest sence , as it comprehendeth all the Condition of the new Covenant , may be thus defined : It is when a sinner by the Word and Spirit of Christ being throughly convinced of the Righteousness of the Law , the truth of its threatening , the evill of his own sin , and the greatness of his misery hereupon , and with all of the Nature and Offices , Sufficiency and Excellency of Iesus Christ , the Satisfaction he hath made , his willingness to save , and his free offer to all that will accept him for their Lord and Saviour ; doth hereupon believe the truth of this Gospell , and accept of Christ as his only Lord and Saviour , to bring them to God their chiefest good , and to present them pardoned and just before him , and to bestow upon them a more glorious inheritance , and do accordingly rest on him as their Saviour , and sincerely ( though imperfectly ) obey him as their Lord , forgiving others , loving his people , bearing what sufferings are imposed , diligently using his means and Ordinances , and confessing and bewailing their sins against him , and praying for pardon ; and all this sincerely , and to the end . EXPLICATION . THis is the Condition of the new Covevenant at large , That all this is sometime called Faith , as taking its name from the primary , principall , vitall part , is plain hence . 1. In that Faith is oft called the Obeying of the Gospell but the Gospell commandeth all this , Rom. 10. 16. 1 Pet. 1. 22. & 4. 17. 2 Thes. 1. 8. Gal. 3. 1. & 5 , 7. Heb. 5. 9. 2. The fulfilling of the Conditions of the new Covenant is oft called by the name of Faith , & so opposed to the fulfilling the Conditions of the old Covenant , called works ; But these forementioned are parts of the Condition of the new Covenant , and therefore implyed or included in Faith , Gal. 3. 12 , 23 , 25. Not that Faith is properly taken for its fruits , or confounded with them , but ( as I told you before ) it is named in the stead of the whole Condition , all the rest being implyed as reducible to it , in some of the respects mentioned under the 62 Position . It may be here demanded , 1. Why I do make affiance or recombency an immediate product of Faith , when it is commonly taken to be , the very justifying Act ? I answer : 1. I have proved already , that Consent or acceptance is the principall Act , and Affiance doth necessarily follow that . 2. For the most of my Reasons ; that Affiance is a following Act , and not the principall , they are the same with those of Dr Downame against Mr Pemble , and in his Treatise of Justification , whither therefore I refer you for Satisfaction . 2. Quest. Why do I make sincerity and perseverance to be so near kin to Faith , as to be , in some sence , the same , and not rather distinct Graces ? Answ. It is apparent , that they are not reall distinct things , but the Modi of Faith. 1. Sincerity is the verity of it , which is convertible with its Being , as it is Metaphysicall Verity , and with its Vertuous or Gracious Being , as it is Morall or Theologicall Sincerity . 2. Perseverance or duration of a Being , is nothing really distinct from the Being it self : Suarez thinks , not so much as a Modus . THESIS LXXI . ( 1 ) THe sincere Performance of the summary , great Command of the Law , To have the Lord only for our God , and so to love , obey , believe and trust him above all , is still naturally implyed in the Conditions of the Gospell , as of absolute indispensible necessity , ( 2 ) and in order of nature , and of excellency before Faith it self : ( 3 ) But it is not commanded in the sence , and upon the terms , as under the first Covenant . EXPLICATION . ( 1 ) THis Command need not be expressed in the Gospell Conditions , it is so naturally necessary , & implied in all : As the ultimate End need not be expressed in directions & precepts so as ●he meanes , because it is still supposed ; & consultatio est tantum de mediis . ( 2 ) Love to God , and taking him for our God and chiefe Good , is both in excellency and order of nature , before Faith in Christ the Mediator ; 1. Because the End is thus before the meanes in excellency and intention : But God is the ultimate End ; and Christ as Mediator is but the meanes , Ioh. 14. 6. Christ is the way by which men must come to the Father . 2. The Son as God-man or Mediator , is lesse then the Father ; and therefore the duties that respect him as their Object , must needs be the lesse excellent duties , Ioh , 14. 13. The glory of the Son , is but a means for the glory of the Father , Ioh. 14. 28. My Father is greater then I : therefore the Love of the Father is greater then the Love to the Son , &c. So also in point of necessity it hath the naturall precedency : as the End hath before the means : for the denying of the End doth immediately cashiere and evacuate all means , as such . He that maketh not God his chief Good , can never desire or Accept of Christ , as the way and meanes to recover that chief Good. The Apostle therefore knew more reason , then meerely for its perpetuity , why the chiefest Grace is Love , 1. Cor. 13. 13. Though yet the work of Justification is laid chiefely upon faith . ( 3 ) That this Love of God , is not commanded in the sence , and on the termes as under the Law , is evident . For , 1. The old Covenant would have condemned us , for the very imperfection of the due degree of Love : But the Gospell accepteth of Sincerity , which lyeth in loving God above all ; or as the chiefe Good. 2. The old Covenant would have destroyed us , for one omission of a due Act of Love ; But the Covenant of Grace accepteth of it , if a man that never knew God all his life time , doe come in at last . Yet the sincere performance of it is as necessary now as then . THESIS . LXXII . AS the accepting of Christ for Lord , ( which is the hearts subjection ) is as Essentiall a part of Iustifying Faith , as the Accepting of him for our Saviour : So consequently , sincere obedience , ( which is the effect of the former , ) hath as much to doe in justifying us before God , as Affiance , ( which is the fruit of the later . ) EXPLICATION . I Know this will hardly down with many . But I know nothing can be said against it , but by denying the Antecedent , viz. That Faith as it Accepteth Christ for Lord and King doth Justifie . But that I have proved before . If it be one Faith , and have the Object entirely propounded as one , and be one entire principall part of the Covenants Condition ; then sure it cannot be divided in the work of Justifying . This may be easily apprehended , if men will but understand these three things . 1. That Faith is no Physicall or naturall proper Receiving of Christ at all : But meerly a morall Receiving though performed by a Physicall Act of Accepting : For thy Will doth not naturally touch and take in the person of Christ ; That is an impossible thing , whatsoever the Transubstantiation , men may say : ( Though the Essence of the Godhead is every where . ) 2. That this accepting which is a Morall Receiving doth not , nor possibly can , make Christ ours immediately and properly , as it is a Receiving ; But mediately and improperly onely : The formall cause of our interest , being Gods Donation by the Gospell Covenant . 3. That this Covenant maketh a whole entire Faith its Condition : A Receiving of whole Christ with the whole soul : It is , as Amesius , Actio totius hominis ; And if the Covenant doe make Christ as King , the object of that Faith which is its Condition , as well as Christ , as a Deliverer or Priest ; Then may it be as fit a Medium for our Justification , as the other . That Obedience is as neere a fruit of Faith , as Affiance , is evident ; if you take it for the Obedience of the Soul , in Acts that are no more remote from the heart then Affiance is : And so is the Obedience of our Actions externall in its formall respect ( as Obedience ) : though not in its materiall , because the imperate Acts are not all so neer the fountain as the Elicite . I take it here for granted , that Dr Downames arguments in the place fore-cited , have proved Affiance to be but a fruit of the principall justifying Act of Faith. THESIS LXXIII . FRom what hath been said , it appeareth in what sence Faith only justifieth ; and in what sence Works also justifie : viz. 1. Faith only justifieth , as it implieth and includeth all other parts of the condition of the new Covenant : and is so put in opposition to the Works of the Law , or the personall Righteousnes of the old Covenant . 2. Faith only justifieth as the great principall master duty of the Gospell or chief part of its Condition , to which all the rest are some way reducible . 3. Faith onely doth not justifie in opposition to the Works of the Gospell ; but those Works do also justifie , as the secondary , less principall parts of the condition of the Covenant . THESIS LXXIV . SO that they both justifie in the same kinde of causality , viz. as Causa sine quibus non , or mediums and improper Causes ; or as Dr Twisse ) Causae dispositivae : but with this difference : Faith as the principal part ; Obedience as the less principall . The like may be said of Love , which at least is a secondary part of the Condition : and of others in the same station . EXPLICATION . I Know this is the doctrine that will have the loudest out-cries raised against it : and will-make some cry out , Heresie , Popery , Socinianism ! and what not ? For my own part the Searcher of hearts knoweth , that not singularity , affectation of novelty , nor any good will to Popery , provoketh me to entertain it ; But that I have earnestly sought the Lords direction upon my knees , before I durst adventure on it : And that I resisted the light of this Conclusion as long as I was able . But a man cannot force his own understanding , if the evidence of truth force it not ; though he may force his pen , or tongue , to silence or dissembling . That which I shall do further , is , to give you some proofs of what I say , and to answer some Objections . Though , if the foregoing grounds do stand , there needs no more proof of these assertions . 1. If Faith justifie as it is the fulfilling of the Condition of the new Covenant , and Obedience be also part of that Condition , then obedience must justifie in the same way as Faith : But both parts of the Antecedent are before proved . The other proofs follow in the ensuing Positions , and their Explications and Confirmations . THESIS LXXV . THe plain expressions of Saint James should ternifie us from an interpretation contradictory to the Text ; and except apparent violence be used with his Chap. 2. 21. 24 , 25 , &c. it cannot be doubted , but that a man is justified by Works , and not by Faith only . THESIS LXXVI . NEither is there the least appearance of a contradiction betwixt this and Paul's doctrine , Rom. 3. 28. If men did not through prejudice , negligence , or wilfulness overlook this ; That in that and all other the like places , the Apostle doth professedly exclude the Works of the Law only from Iustification ; but never at all the Works of the Gospell as they are the Condition of the new Covenant . EXPLICATION . IN opening this I shall thus proceed : 1. I will shew the clearness of that in Iames for the point in question . 2. That Paul is to be understood in the sence expressed . 3. How this differeth from the Papists Exposition of these places : and from their doctrine of Justification by Works . 4. And how from the Socinian doctrine . 1. The ordinary Expositions of St. Iames are these two : 1. That he speaks of Justification before men , and not before God. 2. That he speaks of Works , as justifying our Faith , and not as justifying our persons : or ( as Mr. Pembles phrase is ) the Apostle when he saith Works justifie , must be undestood by a Metonimy , that a working Faith justifieth . That the former Exposition is falfe may appeare thus . 1. The worlds Justification freeth us but from the Worlds Accusation , to which it is opposed : And therefore it is but either a Justifying from the Accusation of humane Lawes ; Or else a particular Justification of us in respect of some particular facts ; or else an usurped Judgement and Justification : For they are not constituted our Judges by God : And therefore we may say with Paul , It is a small thing with me to be judged of you , or of mans Iudgement : And so a small thing to be Justified by men from the Accusations of the Law of God. But the Justification in Iames is of greater moment : as appeares in the Text. For , 1. It is such as : salvation dependeth on ; vers . 14. 2. It is such as followeth onely a living Faith : but the world may as well Justifie us when we have no Faith at all . I therefore affirme , 1. The World is no lawfull Judge of our Righteousness before God , or in reference to the Law of God. 2. Neither are they competent or capable Judges . They cannot possibly passe any certaine true sentence of our Righteousness or unrighteousnesse . 3. If they could , yet Works are no certain medium , or evidence , whereby the world can know us to be Righteous : For there is no outward work which an Hypocrite may not perform : and inward works they cannot discern : nor yet the principles from which , nor the ends to which our works proceed and are intended . There is as much need of a divine heart-searching knowledge , to discern the sincerity of Works , as of Faith it self . So that if it be not certain , that the Text speaks of Justification before God , I scarce know what to be certain of . Once more : 1. Was Abraham justified before men for a secret Action ! 2. Or for such a● Action as the killing of his onely Son would have been ? 3. Was not he the justifier here , who was the imputer of Righteousness ? But God was the imputer of Righteousness , vers 23. therefore God was the Justifier , So I leave that interpretation to sleep . 2. That it is the Person and not his Faith onely , which is here said to be justified by Works , is as plain in the Text almost as can be spoken , vers . 21. Abraham ( not his faith ) is said to be justified by works . Vers. 24. By Works a man is justified : If by a man were meant , a mans Faith , then it would run thus sencelessely : By Works a mans Faith is justified , and not by Faith onely , so Vers 25 , 3. For Mr. Pembles interpretation , That by Works is meant a Working Faith. I Answer , I dare not teach the holy Ghost to speak ; nor force the Scripture ; nor raise an exposition so far from the plain importance of the words , without apparent necessity : But here is not the least necessitie : There being not the least inconvenience , that I Know of , in affirming Justification by Works , in the fore-explained sence . Men seldom are bold with Scripture , in forcing it ; But they are first bold with Conscience inforcing it . If it were but some one Phrase dissonant from the ordinary language of Scripture , I should not doubt but it must be reduced to the rest . But when it is the very scope of a Chapter , in plain and frequent expressions , no whit dissonant from any other Scripture ; I think he that may so wrest it , as to make it unsay what it saith , may as well make him a Creed of his own let the Scripture say what it will to the contrary : what is this but with the Papist to make the Scripture a Nose of wax ? If Saint Iames speak it so oft over and over ; that Justification is by works , and not by Faith onely , I will see more cause before I deny it ; or say , he meanes a Working Faith. If he so understand a Working Faith as that it justifieth principally as Faith , and lesse principally as working , then I should not differ from him , only I should think the Scripture Phrase is more fafe and more propert ; But he understandeth it according to that common assertion and exposition , that Fides solum justificat , non autem fides sola : Faith alone justifieth , but not that faith which is alone . The question therefore is , Whether Works do concur with Faith ( as part of the Condition ) in the very businesse of Justifying ? or whether they are onely Concomitants to that Faith which effecteth the business without their assistance ? The ground of the mistake lyeth here : They first ascribe to much to Faith ; and then because that nimium which they give to Faith is not found agreeable to Works , therefore they conclude , that we are not justified by works at all . They think that Faith is an Instrumentall efficient cause of Justification ( which that properly it is not , I have proved before : ) when if they understood that it justifieth but as a Causa sine quanon , or condition , they would easily yeeld , that Works do so too . I will not say therefore that Works do effectually produce our Justification ( For faith doth not so : Nor that they justifie as equall parts of the condition : For faith is the principall . But that they justifie as the secondary lesse-principall part of the Condition , ( not onely proving our Faith to be sound , but themselves being in the Obligation as well as Faith , and justifying in the same kind of causality or procurement as Faith , though not in equality with it ) I prove thus : 1. When it is said that we are Iustified by Works the word By , implyeth more then an Idle concomitancy : If they only stood by , while Faith doth all , it could not be said , that we are Justified by Works . 2. When the Apostle saith , By Works , and not By Faith onely , he plainly makes them concomitant in procurement , or in that kind of causality which they have : Especially , seeing he saith not , as he is commonly interpreted , not By Faith which is alone ; but not , by Faith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. Therefore he saith that Faith is dead being alone , Because it is dead as to the use and purpose of Justifying : for in it self it hath a life according to its quality still . This appears from his comparison in the former verse 16. that this is the death he speaks of . And so Works make Faith alive , as to the attainment of its end of Justification . 4. The Analysis which Piscator and Pemble give , contradicteth not this Assertion . If in stead of a Working Faith , they will but keep the Apostles own words , I shall agree to most of their Analysis . ( Though conclusious drawn from the Analysis are often weak , it is so easie for every man to feign an Analysis suited to his ends ) onely the explication of the 22. vers . they seem to fail in . For when the Apostle saith , that Faith did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , work in and with his works , it cleary aimeth at such a working in , and with , as maketh them conjunct in the work of Justifying : And when he saith that Faith was made perfect with Works , it is not ( as they and others interpret ) only a manifesting to be perfect . But as the habit is perfected in its Acts , because they are the end to which it tendeth ; And as Marriage is perfected per congressum & procreationem : or any Covenant when its conditions are performed . Faith alone is not the entire perfect Condition of the New Covenant : but Faith with Repentance and sincere Obedience , is ; A condemned Gally-slave being Redeemed , is to have his deliverance upon condition that he take his Redeemer for his Master : This doth so directly imply , that he must obey him , that his conditions are not perfectly fulfilled , except he do obey him as his Master : And so taking him for his Redeemer and Master , and obeying him as his Master , do in the same kind procure his continued freedom . Indeed his meer promise and consent doth procure his first deliverance , but not the continuance of it . So I acknowledg , that the very first point of Justification is by Faith alone , without either the concomitancy or co-operation of Works ; for they cannot be performed in an instant : But the continuance and accomplishment of Justification is not without the joynt procurement of obedience . As a woman is made a mans wife , and instated in all that he hath , upon meer acceptance , consent , and contracts ; because conjugall actions , affection , the forsaking of others , &c. are implyed in the Covenant , & expressed as the necessary for future ; therefore if there be no conjugall actions , affections or fidelity follow , the Covenant is not performed , nor shall the woman enjoy the benefits expected . It is so here , especially seeing Christ may dis-estate the violaters of his Covenant at pleasure . This sheweth us how to answer the Objections of some : 1. Say they , Abrahams Faith was perfect long before . Answ. Not as it is a fulfilling of the Covenants Condition , which also requireth its acting by Obedience . 2. Abraham ( say they ) was justified long before Isaac was offered , therefore that could be but a manifesting of it . Answ. Justification is a continued Act. God is still justifying , and the Gospell still justifying . Abrahams Justification was not ended before . 3. Mr Pemble thinks , that as a man cannot be said , [ to live by Reason ] though he may be said , to live by a reasonable soul , and as a plant liveth not per augmentationem , & si per animam auctricem : So we may be said to be justified by a working Faith , but not by Works . I Answ. Both Speeches are proper . And his simile doth not square or suit with the Case in hand : For Justifying is an extrinsecall consequent , or product of Faith , and no proper effect at all : Much lesse an effect flowing from its own formall essence , as the life of a man doth from a Reasonable soul , and the life of a Plant from a Vegetative . I hope it may be said properly enough , that a Servant doth his work , and pleaseth his Master , by Reason , as well as by a reasonable soul : And a Plant doth please the Gardiner by augmentation , as well as per animam austricem . So that a man pleaseth God , and is Justified by sincere Obedience , as well as by a working Faith. 3. How this differeth from the Papists Doctrine , I need not tell any Scholar who hath read their writings . 1. They take Justifying for Sanctifying : so do not I. 2. They quite overthrow and deny the most reall difference betwixt the Old Covenant and the New : and make them in a manner all one : But I build this Exposition and Doctrine , chiefly upon the clear differencing and opening of the Covenants . 3. When they say , We are Justified by VVorks of the Gospell ; they mean only , that we are sanctified by Works that follow Faith , and are bestowed by Grace , they meriting our inherent justice at Gods hands . In a word , there is scarce any one Doctrins , wherein even their most learned Schoolmen are more sottishly ignorant then in this of Justification ▪ so that when you have read them with profit and delight on some other subjects ; when they come to this , you would pitty them , and admire their ignorance . They take our Works to be part of our Legall Righteousness : I take them not to be the smallest portion of it : But onely a part of our Evangelicall Righteousness ; or of the Condition upon which Christs Righteousness shall be ours . 5. But what difference is there betwixt it and the Socinian Doctrin of Justification ? Answ. In some mens mouths , Socinianisme is but a word of reproach , or a stone to throw at the head of any man that saith not as they . Mr. Wotton is a Socinian , and Mr. Bradshaw , and Mr. Gataker , and Mr. Goodwin , and why not Piscator , Pareus , &c. if some zealous Divines know what Socinianisme is . But I had rather study what is Scripture-truth , then what is Socinianisme : I do not think that Faustus was so Infaustus , as to hold nothing true : That which he held according to Scripture is not Socinianisme . For my part , I have read little of their writings ; but that little gave me enough , and made me cast them away with abhorrence . In a word : The Socinians acknowledge not that Christ had satisfied the Law for us ; and consequently is none of our Legall Righteousness : but onely hath set us a copy to write after , and is become our pattern , and that we are Justified by following him as a Captain and guide to heaven : And so all our proper Righteousness is in this obedience . Most accursed Doctrine ! So farre am I from this , that I say , The Righteousness which we must plead against the Lawes accusations , is not one grain of it in our Faith of Works : but all out of us in Christs satisfaction . Onely our Faith , Repentance , and sincere Obedience , are the Conditions upon which we must partake of the former . And yet such Conditions as Christ worketh in us freely by his Spirit . 6. Lastly , let us see whether St. Paul , or any other Scripture do contract this . And , for my part , I know not one word in the Bible that hath any strong appearance of Contradiction to it . The usuall places quoted are these , Rom. 3. 28. & 4. 2. 3. 14. 15. 16. Gal. 2. 16. & 3. 21. 22. Ephes. 2. 89. Phil. 3. 8. 9. In all which , and all other the like places , you shall easily perceive . 1. That the Apostles dispute is upon the question , What is the Righteousness which we must plead against the Accusation of the Law ? or by which we are justified as the proper Righteousness of that Law ? And this he well concludeth , is neither Works nor Faith. But the Righteousnesse which is by Faith ; that is , Christs Righteousnesse . But now St. Iames his question is , What is the Condition of our Justification by this Righteousness of Christ ? Whether Faith onely ? or Works also ? 2. Paul doth either in expresse words , or in the sence and scope of his speech , exclude onely the works of the Law , that is the fulfilling of the Conditions of the Law our selves . But never the fulfilling of the Gospell-Conditions that we may have part in Christ. Indeed , if a man should obey the Commands of the Gospell , with a Legall intent , that it might be a Righteousnesse conform to the Law of Works ; this Obedience is not Evangelicall , but Legall obedience : For the form giveth the name . 3 , Paul doth by the word , Faith , especially direct your thoughts to Christ beleeved in ; For to be justified by Christ ; and to be justified by receiving Christ is with him all one . 4. And when he doth mention Faith as the Condition , he alwayes implyeth obedience to Christ. Therefore Beleeving and obeying the Gospell , are put for the two Summaries of the whole Conditions . The next will clear this . THESIS LXXVII . THat we are justified by sincere obedience to Christ , as the secondary part of the Condition of our Iustification ; is evident also from these following Scriptures . Mat. 12. 37. Mar. 11. 25. 26. Luk. 6. 37. Mat. 6. 12. 14. 15. 1 Joh. 1. 9. Act. 8. 22. Act. 3. 19. & 22. 16. 1 Pet. 4. 18. Rom. 6. 16. 1 Pet. 1. 2. 22. THESIS . LXXVIII . OVr full Iustification , and our everlasting Salvation have the same Conditions on our part . But sincere Obedtence is without all doubt , a Condition of our Salvation : therefore also of our Iustification . EXPLICATION . THe Antecedent is manifest , in that Scripture maketh Faith a Condition of both Iustification and Salvation : and so it doth Obedience also , as is before explained . Therefore we are justified , that we may be saved . It would be as derogatory to Christs Righteousness , if we be saved by works , as if we be justified by them . Neither is there any way to the former but by the latter . That which a man is justified by , he is saved by . Though Glorification be an adding of a greater happinesse then we lost , so justification is not enough thereto : Yet on our part , they have the same Conditions . Yet here I say still , Our full Iustification because , as I have shewed our first possession of it is upon our meer Faith or Contract with Christ. But I think our Glorification will be acknowledged to have the same Conditions with our finall Iustification at the barre of Christ. And why not to our entire continued justification on earth ? You may Object . Perseverance is a condition of our Glorification ; but not of our Iustification here . I Answer , 1. Perseverance is nothing but the same Conditions persevering . 2. As the sincerity of Faith is requisite to our first possession of justification ; so the perseverance of Faith , is the Condition of persevering Iustification . See Hebr. 3. 14. 2. That Obedience is a Condition of our Salvation is undoubted , Hebr. 5. 6. Christ is the Author of eternall Salvation to all them that obey him ; so fully , Rom. 2. 7. 8. 9. 10. Revel . 22. 14. Blessed are they that do his commandements , that they may have Right to the tree of Life , and may enter by the Gates into the City . And hath that no hand in their Iustification , which giveth them right to the tree of Life ? Iam. 1. 22. 23. 24. 25. Mat. 5. from the 1. to the 13. especially the 19. 20. Mat. 7. 13. 21. 23. 24. with the multitude the like . Besides all those under Posit . 22. which prove a personall Righteousness , so called from the conformity to the Gospell . See Rom. 8. 4. 13. THESIS . LXXIX . THis Doctrine is no whit derogatory to Christ and his Righteousnesse : For he that ascribeth to Faith or Obedience no part of that work which belongeth to Christs satisfactory Righteousnesse , doth not derogate in that , from that Righteousnesse . But he that maketh Faith and Obedience to Christ , to be only the fulfilling of the Conditions of the New Covenant , and so to be one●y Conditions of justification by him , doth give them no part of the work of his Righteousnesse : Seeing he came not to fulfill the Gospell , but the Law , EXPLICATION . I Have proved this before , Posit . 20. I shall here onely Answer some objections . Object . 1. Christ was baptized because he must fulfill all Righteousness : But that was no part of the Legall Righteousness . Answ. The Priests were to be washed when they entred upon their office : There were many Ceremonious washings then in force : Either Christs Baptisme was Legall ; or else by [ fulfilling Righteousnesse ] must needs be meant , The fulfilling all the works of his own office : whereof one was , the instituting of Church Ordinances : and he thought meet to institute this by Example as well as Doctrine . He that will affirm , that Christ hath fulfilled Evangelicall Righteousnesse for us , as well as Legall , shall overthrow the office of Christ , and the nature of Christianity . Object . 2. Mr. Bradshaw , and most others say , That he received the Sacrament of his Supper , Ans. Wholly without book . I beleeve not that ever he did it : for the Scripture no where speaks it : And many absurd consequences would hardly be avoided : All the probability for it , is in those words , I will drink no more of the fruit of , &c. Answ. 1. That may be a Reason why he would not drink now ; and doth not necessarily imply that he did . 2. But clearly , Luke who speaketh distinctly of the two Cups ( which the other do not ) doth apply , and subjoyn these words to the first Cup , which was before the Sacramentall . 2. If it were granted that Christ did receive the Sacrament ; yet he never did as an obedientiall Act to his own Gospell precepts ? Did he obey a Law not yet made ? or his own Law , and so obey himself ? Much lesse did he perform it as a part of the New Covenant Condition on our part . But as a Law-giver and not an Obeyer thereof : It was a Law-making Action , ( if any such had been . ) Object . If sincere obedience be a part of the Condition , then what perplexities will it cast us into to finde out , when our obedience is sincere ? Answ. 1. This difficulty ariseth also , if we make it but the Condition of our Salvation : & yet few , but Antinomians , will deny that . 2. Why is it not as hard to discern the sincerity of faith as of Obedience . 3. Obedience is then sincere , when Christ is cordially taken for our onely Lord ; and when his Word is our Law , and the main desire and endeavor is to please him ; and though through prevavalency of the flesh we slip into sin , yet the prevailing part of our will is against it , and we would not change our Lord for all the world . Mr. Saltmarsh thinketh , that because we have so much sin with our Obedience , all Beleevers have cause to suspect it ; and so cannot conclude Justification from it . As if sincerity might not stand with infirmity ! Or could not be discerned where there is any remaining imperfection ! Might not Paul conclude of the sincerity of his Willingness to obey Christ , because he did the evill which he would not ? And might he not conclude his Justification from that Willingness to obey ? Read Ball of the Covenant chap. 11. THESIS LXXX . TO conclude : It is most clear in the Scripture , and beyond all dispute , that our Actuall , most proper , compleat Iustification , at the great Iudgement , will be according to our Works , and to what we have done in flesh , whether Good or Evill : which can be no otherwise then as it was the Condition of that Iustification . And so Christ , at that great Assize , will not give his bare Will of Purpose , as the Reason of his proceedings : but as he governed by a Law ; so he will judg by a Law : and will then give the Reason of his Publique Sentence from mens keeping or breaking the Conditions of his Covenant ; that so the mouths of all may be stopped , and the equity of his Iudgment may be manifest to all ; and that he may there shew forth his hatred to the sins , and not onely to the persons of the Condemned ; and his Love to the Obedience and not onely to the persons of the Iustified . EXPLICATION . HEre I have these things to prove : 1. That the Justifying Sentence shall pass according to Works , as well as Faith. 2. That the Reason is , because they are parts of the Condition . For the first , see Mat. 25. 21 , 23. Well done , good and faithfull servant ! Thou hast been faithfull over a few things ; I will make thee ruler over many things : Enter thou into the joy of thy Lord. And most plain is that from the mouth of the Judg himself , describing the order of the process at that day , Mat. 25. 34 , 35. Come ye Blessed ! inherit the Kingdom , &c. [ For ] I was hungry , &c. So 1 Pet. 1. 17. Who without respect of persons judgeth according to every mans work . So 2 Cor. 5. 10. We must all appear before the Iudgment seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether good or bad . So Rev. 20. 12. 13. They were judged every man according to his Works . Heb. 13. 17. Phil. 4. 17. Mat. 12. 36. &c. But this is evident already . 2. As it is beyond doubt that Christ will then justifie men according to their Works : So that this is not onely to discover the sincerity of their Faith , is as evident ; but that it is also , as they are parts of that Evangelicall Righteousness which is the Condition of their Justification . 1. The very phrases of the Text import as much , Mat. 25. 21 , 23. Well done good & faithfull servant , &c. Mat. 25. 34 , 35. [ For ] I was hungry , &c. And in the rest [ According ] to their Works . Can any more be said of Faith , then that we are justified or judged to Life , both [ for ] it , and [ according to ] it ? 2. If Works be not then considered as part of the Condition ; how then ? 1. Not as the Righteousness which the Law requireth : For so shall no man living be justified in the sight of God , Rom. 3. 20. Psa. 143. 2. 2. Not as a meer sign whereby God doth discern mens faith : For he seeth it immediately and needeth no sign , 3. Not as a meer sign to satisfie the justified person himself : For 1. There is no such intimation in the Text. 2. Then it should be no further usefull then men remain doubtfull of their sincerity . 3. The godly then know the sincerity of their Faith. 4. Neither is the business of that Day , to satisfie the doubting about the sincerity of their Faith , by Arguments drawn from their former works : But to judg and justifie them , and so put them out of doubt by the Sentence , and by their Glory . 4. But the common opinion is , That it is to satisfie the condemned World of the sincerity of the Faith of the godly . But this cannot stand with the Truth : For 1. It is clearly expressed a ground or reason of the Sentence . 2. And to the Consolation & Justification of the justified : and not to the satisfaction or conviction of others onely or chiefly . 3. The poor world will have somewhat else to take up their thoughts , as the Text sheweth : to wit , the excusing of the sin for which they are condemned themselves . Mat 25. 44 4. It seemeth that Christ doth in the Text call them Righteous in reference to this personall Evangelicall Righteousness mentioned in their Justifying Sentence , vers . 46. The Righteous into life Eternall . 5. If Gods Justice engage him , not to forget their work and labour of Love , Heb. 6. 10 , 11 , 12. If the dead in Christ are blessed , because their Works follow them , Rev. 14. 13. If in every Nation , he that feareth God and worketh Righteousnes be Accepted of him , Act. 10. 35. If men shall reap the fruit of well-doing in due time , Gal. 6. 7 , 8 , 9. If Ministers save themselves in taking heed to themselves and to doctrine , 1 Tim. 4. 16. If he that doth Righteousness is righteous , 1 Ioh. 3. 7. If whatsoever good thing any man doth , the same he shall receive of the Lord , Ephes. 6. 8. If hearing and doing be building on a Rock , Mat. 7. 24. If the doers of Gods Will be the mothers , sisters and brothers of Christ , Mat. 12. 50 , &c. Then the mention of these works at judgment , is more then to signifie their sincerity to the condemned world . 6. If Christ mentioned these works to convince the world . 1. Either it must be his own Testimony of these works , that they are sincere evidences of a sincere Faith. 2. Or else by the discovery which the works doe make themselves . But 1. Christ may testifie of their faith immediately as well . 2. Works are no certain signes of Faith to any stander-by , who knoweth not whether Works themselves are sincere , or not . See more under the 76. Position . If any say , that it is to silence the Accusacion of Satan , that these works are mentioned at judgement ; The same Answer will serve , as to the last . Besides , Scripture giveth us no intimation of any such accusation ; but onely the managing the Laws Accusation . But if he should Accuse us falsely of Hypocrisie , as he did Iob ; It must be onely Gods heart-searthing knowledg of our sincerity that can cleare us . Yet do I not deny in all this , but that Works are effects of Faith , and to the person himself , who knoweth their sincerity , they may be some Argument of the sincerity of Faith , and God will vindicate his peoples Righteousness before all , and be admired in them . But his Justification primarily respecteth the Law , and his own Justice , and the Righteousness and Salvation of the Justified , and but remotely the beholders . Let me conclude with two or three cautionary Quaeries concerning the inconvenience of the contrary doctrine . 1 Qu. Doth it not needlesly constrain men to wrest most plain and frequent expressions of Scripture ? 2 Qu. Doth it not uphold that dangerous pillar of the Antinomian Doctrine , that we must not work or perform our duties for Life and Salvation ; but only from Life and Salvation : That we must not make the attaining of Justification or Salvation an end of our Endeavours , but obey in thankfulness only , because we are saved and justified ? A doctrine which I have elsewhere confuted ; and if it were reduced to practise by all that hold it , ( as I hope it is not , ) would undoubtedly damn them : For he that seeks not , and that striveth not to enter , shall never enter . Now if good Works or sincere Obedience to Christ our Lord , be no part of the Condition of our full Justification and Salvation , Who will use them to that end ? For how it can procure Justification as a means , and not by way of Condition , I cannot conceive . 3 Qu. Whether this doctrine doth not tend to drive Obedience out of the world ? For if men do once beleeve , that it is not so much as a part of the Condition of their Justification , will it not much tend to relax their diligence ? I know meer love and thankfulness should be enough : And so it will , when all our ends are attained in our Ultimate End ; then we shall act for these ends no more : we shall have nothing to do but to love , and joy , and praise , and be thankfull ; but that it is not yet . Sure , as God hath given us the affections of Fear , and Desire , and Hope , and so Care , so he would have us use them for the attainment of our great Ends. Therefore he that taketh down but one of all our Motives to Obedience , he helps to destroy Obedience it self , seeing we have need of every Motive that God hath left us . 4 Qu. Doth it not much confirm the world in their soul-cozening Faith ? Sure that Faith which is by many thought to justifie , is it that our people do all most easily embrace , that is , the receiving of Christ for their Saviour , and expecting Pardon and Salvation by him , but not withall receiving him for their Lord and King , nor delivering up themselves to be ruled by him . I meet not with one , but is resolved in such a Faith , till it be overthrown by teaching them better . They would all trust Christ for the saving of their souls , and that without dissembling , for ought any man can discern : Are all these men justified ? You will say , They do it not sincerely . Ans. There is evident a sincerity opposite to dissimulation : But a Morall or Theologicall sincerity there is not ; Why is that ? but because they take but half of Christ. Let any Minister but try his ungodly people , whether they will not all be perswaded very easily to beleeve that Christ will pardon them and save them , and to expect Justification from him alone ? But whether it be not the hardest thing in the world , to perswade them really to take him for their Lord , and his Word for their Law , and to endeavour faithfull obedience accordingly ? Surely the easiness of the former , and the difficulty of the latter , seemeth to tell us that it is a spirituall , excellent , necessary part of justifying Faith , to accept unfeignedly of Christ for our Governour , and that part which the world among us will most hardly yeeld to , and therefore hath more need to be preached then the other . ( Though some think that nothing is preaching Christ , but preaching him as a pardoning , justifying Saviour . ) Indeed among the Turks or Indians , that entertain not the Gospell it is as necessary to preach his pardoning Office , yea and the verity of his Natures and Commission : therefore the Apostles when they preached to Jews or Pagans , did first & chiefly teach them the Person and Offices of Christ , & the great benefits which they might receive by him but when they preach ( as Iames ) to Professors of the Christian Faith , they chiefly urge them , to strive to enter , to fight , that they may conquer , so to run that they may obtain to lay violent hands upon the Kingdom , and take it by force , and to be unwearied in laborious obedience to Christ their Lord ; to be stedfast , unmoveable , always abounding in the Work of the Lord , forasmuch as they know their labour is not in vain in the Lord. 5. Lastly , Is not this excluding of sincere Obedience from Justification , the great stumbling block of Papists ? & that which hath had a great hand in turning many learned men from the Protestant Religion to Popery ? When they see the language of Scripture in the forecited places so plain to the contrary : When Illyricus , Gallus , Amsdorfius , &c. shall account it a heresie in George major , to say , That good Works are necessary to Salvation : And when ( if Melchior Adamus say true ) eo dementiae & impietatis ventum erat , ut non dubitarent quidam haec axiomata propugnare ; Bona opera non sunt necessaria ad salutem : Bona opera officiunt saluti : Nova obedientia non est necessaria . When even Melancthons credit is blasted , for being too great a friend to good Works , though he ascribe not to them the least part of the Work or Office of Christ : And when to this day many Antinomian Teachers , who are magnified as the only Preachers of Free Grace , do assert & proclaim , That there is no more required to the perfect irrevocable justification of the vilest Murderer or Whoremaster , but to beleeve that he is justified , or to be perswaded that God loveth him . And when such a Book as that , stiled the Marrow of Moderne Divinity , have so many applauding Epistles of such Divines ; when the Doctrine of it is , That we must not Act for justification or salvation ; but onely in thankfulness for it : contrary to the main drift of the Scripture , which so presseth men to pray for pardon , & to pardon others , that they may receive pardon themselves : and to strive to enter , & run that they may obtain , & doe Christ Commandements that they may have right to the Tree of life , & enter in by the gate into the City , Revel . 22. 14. Doe these men thinke that we are perfectly justified and saved already ? before the absolving sentence at the great Tribunall ; or the possession of the Kingdome , for which we wait in Hope ? Indeed when we have that perfect salvation , we shall not need to seek it , or labour to attain it ; but must everlastingly be thankfull to him that hath purchased it , and to him that hath bestowed it . But in the mean time , he that seeketh not , shall not find , & he that runs not shall not obtain : No , nor all that seek and run neither , Luk. 13. 24. Luk. 12. 31. 2 Tim. 2. 5. This Doctrine was one that helped to turn off Grotius to Cassandrian Popery ; See Grotii votum , Pag. 21. 22. 23. 115. And was offensive to Melancthon , Bucer , & other Moderate Divines of our own . And all ariseth hence . That men understand not the difference betwixt Christs part of the work , which he performeth himself , & that which he requireth and enableth us to perform : nor know they , that true justifying Faith doth at once receive Christ , both as Lord and Saviour ; and that sincere Obedience to Christ , is part of the Condition of the New Covenant . Works ( or a purpose to walke with God ) ( saith Mr. Ball on the Covenant pag. 73. ) doe justifie as the Passive qualification of the subject capable of Justification . See Calvin on Luke 1. 6. The common assertion then That good Works do follow Iustification , but not go before it must be thus understood , or it is false , viz. Actuall obedience goeth not before the first moment of Justification , But yet it is as true . 1. That the taking of Christ for our Lord , and so delivering up our selves to his Government ( which is the subjection of the heart , & resolution for further obedience , & indeed an essentiall part of Faith ) doth in order of nature goe before our first justification . 2. That Actuall Obedience ( as part of the Condition ) doth in order of Nature goe before our Justification as continued and confirmed . For though our Marriage contract with Christ doe give us the first possession , yet it is the Marriage faithfulness and duties , which must continue that possession . 3. That perseverance in faithfull obedience doth both in nature & time go before our full , compleat and finall Justification ; and that as part of the Condition of obtaining it . If we walk in the light , as he is in the light , we have fellow ship one with another , and the blood of Iesus Christ his Son cleanseth us from all sin , 1 Joh. 1. 7. So Isai. 1. 16. 17. 18. 19. Wash you ; make you clean ; put away the evill of your doings ; cease to do evill ; learne to doe well , &c. Come now , &c. though your sins be as scarlet , they shall be as white as snow ; and though they be red like crimson , they shall be like wooll , So Ezek. 33. 14. 15 , 16. & 18. 21. 22. Neither let any object that this is the Law of works : For certainly that hath no promises of forgivenesse : And though the discoveries of the way of Justification be delivered in the old Testament , in a more dark and Legall language then in the New ; yet not in termes contradictory to the truth in the New Testament . Thus you may see in what sence it is that Christ will judge men according to their Works : & will say , Come ye blessed of my Father , inherit the kingdome , &c. For I was hungry , & ye fed me , &c. Well done , good & faithfull Servant , thou hast been faithfull in few things ; I will make thee Ruler over many things : Enter thou into the joy of thy Lord , Matth. 25. For being made perfect , he became the Author of Eternall salvation to all them that obey him , Hebr. 5. 9. Of whom it shall be said , when they are glorified with him : These are they that come out of great tribulation , and have washed their robes in the blood of the Lambe , and made them white : Therefore are they before the throne of God , and serve him day and night in his temple ; and he that si●teth on the throne shall dwell among them , Revel . 7. 14. 15. To whom be Glory for ever . Amen . REader , because an exact Index would contain a great part of the Book , I shall omit it : and instead of it , I here lay thee down some of the chief Distinctions , upon which this Discourse dependeth ; desiring thee to understand them , and keep them in memory . You must distinguish , 1. BEtwixt Gods Decretive or Purposing Will : And his Legislative or Preceptive Will. The 1. is his Determining of Events . The 2. of Duty and Reward . 2. Betwixt 1. the Covenant or Law of Works , which saith , Obey perfectly , and Live ; or sin , and Dye . 2. And the Covenant or Law of Grace , which saith , Beleeve , and be saved , &c. 3. Betwixt the two parts of each Covenant : viz. 1. The Primary , discovering the duty in Precepts , and prohibiting the Sin. 2. The secondary , discovering the Rewards and Penalties , in Promises and Threatnings . 4. Betwixt a two-fold Righteousness of one and the same Covenant . 1. Of perfect Obedience , or performance of the Condition . 2. Of suffering , or satisfaction for disobedience or non-performance which maketh the Law , to have nothing against us , though we disobeyed . See Pemble of Iustification , pag. 2. Our Legall Righteousness is of this last sort , & not of the first . Both these sorts of Righteousnesse are not possible to be found in any one person , except Christ , who had the former Righteousness as his own , ( incommunicable to us in that form ) The second he had for us , as he was by imputation a sinner : And so we have it in , or by him . Mark this . 5. Betwixt two kinds of Righteousness , suitable to the two Covenants and their Conditions 1. Legall Righteousness , which is our Conformity , or satisfaction to the Law. 2. And Evangelicall Righteousness , which is our Conformity to the new Covenant . Note , that 1. Every Christian must have both these . 2. That our Legall righteousness is onely that of Satisfaction : but our Evangelicall is only that of obedience , or performance of the Condition . 3. That our Legall Righteousnesse is all without us in Christ , the other in our selves . 6. Betwixt Evangelicall Righteousness , improll perly so called , viz. because the Gospell doth reveain and offer it . This is our Legall righteousness o Christ. 2. And Evangelicall righteousness prnt perly so called viz. Because the new Covenar is the Rule to which it is conformed . This is ou performance of the new Covenants Conditions . 7. Betwixt the Life or Reward in the first Covenant : viz. Adams paradise happiness . 2. And the Life of the second Covenant ; which is , Eternall glory in heaven . 8. Betwixt the death or curse of the old Covenant , which is opposite to its reward : This onely was laid on Christ , and is due to Infants by nature , 2. And the death of the second Covenant , opposite to its life , called the second death , and far sorer punishment . This finall unbeleevers suffer . 9. Betwixt sins against the first Covenant : For these Christ died . 2. And sins against the second Covenant : For these he dyed not . 10. Betwixt sinning against Christ and the Gospell , as the object of our sin only : So Christ died for them . 2. And sinning against the new Covenant as such , or as a threatning Law : So Christ dyed not for them . 11. Betwixt delaying to perform the conditions of the new Covenant . This is not threatned with death . 2. And finall non-performance . This is proper violation of the Covenant , and a sin that leaveth no hope of recovery . 12. Betwixt paying the proper debt of obedience ( as Christ did himself , ) or of suffering ( as the damned do . ) 2. And satisfying for non-payment ; as Christ did for us . 13 Betwixt repealing the Law or Covenant ( which is not done ) 2. And relaxing it or dispensing with it ( which is done . ) 14. Betwixt relaxation or dispensation in the proper subject and circumstances of the Penalty . This is done in removing it from us to Christ. 2. And dispencing with the Penalty it self . This is not done ; for Christ did bear it . 15. Betwixt the change of the Law : 2. And of the sinners relation to the Law. 16. Betwixt the Lawes forbidding and condemning the sin : ( so it doth still . ) 2. And its condemning the sinner : ( So it doth not to the justified , because Christ hath born the curse . ) 17. Betwixt the Precepts as abstracted from the Covenant termes , ( which really they are not at all ) 2. And as belonging to the severall Covenants . 18. Betwixt perfection of Holinesse ( which is a quality . ) This is not in this life . 2. And Perfection of Righteousness , ( which is a Relation : ) This is perfect , or none at all . 19. Betwixt recalling the Fact , or the evil of the Fact , or its desert of punishment . These are never done , nor are possible . 2. And removing the duenesse of punishment from the Offendor . This is done . 20. Betwixt Pardon and Iustification Condiditionall , which is an immediate effect of Christs Death and Resurrection , or rather of the making of the new Covenant . 2. And Pardon & Iustification Absolute , when we have performed all the Conditions . 21. Betwixt Conditionall Pardon and Iustification , which is only Potentiall . ( Such is that which immediately followeth the enacting of the new Covenant to men before Faith , or before they have sinned . ) 2. And Conditionall Iustification , which is actual , & of which the person hath true possession , such is our Iustification after Faith , till the last Iudgement , which is ours actually , but yet upon condition of perseverance in Faith and sincere Obedience . 22. Betwixt Pardon and Iustification , as they are Immanent Acts in God , ( improperly , and without Scripture , called Pardon or Iustification . ) 2. And Pardon and Iustification , as they are Transient Acts , performed by the Gospell-Promise as Gods Instrument . This is the true Scripture Iustification . 23. Betwixt Iustification in Title and Sence of Law , ( which is in this Life . ) 2. And Iustification in sentence of the Iudge , ( which is at the last Iudgement . ) 24. Betwixt justifying us against a true Accusation , ( as of breaking the Law. ) Thus Christ justifieth us ; and here it is that we must plead his Safaction . 2. And justifying us against a false Accusation , ( as of not performing the Conditions of the Gospell . ) Here we must plead not guilty , and not plead the Satisfaction of Christ. 25. Betwixt the Accusation of the Law , ( from Christ doth justifie believers . ) 2. And the Accusation of the Gospell or new Covenant , for not per , forming its Conditions at all , ( from which no man can be justified , and for which there is no sacrifice . ) 26. Betwixt those Acts which recover us to the state of Relation which we fell from ; that is , Pardon , Reconciliation and Iustification . 2. And those which advance us to a far higher state , that is , Adoption and Vnion with Christ. 27. Betwixt our first Possession of Iustification , which is upon our contract with Christ or meer Faith. ) 2. And the Confirmation , Continuation and Accomplishment of it , ( whose Condition is also sincere Obedience and Perseverance . ) 28. Betwixt the great summary duty of the Gospell to which the rest are reducible : which is Faith. 2. And the Condition fully expressed in all its parts , where of Faith is the Epitome . 29. Betwixt the word , Faith , as it is taken Physically , and for some one single Act : 2. And as it is taken Morally , Politically and Theologically here ; for the receiving of Christ with the whole soul. 30. Betwixt the accepting of Christ as a Saviour only , ( which is no true Faith , nor can justifie . ) 2. And Accepting him for Lord also ( which is true Iustifying Faith. ) 31. Betwixt the foresaid Receiving of Christ himself in his offices ( which is the Act that Iustifieth : ) 2. And Receiving his Promises and Benefits , ( a consequent of the former : ) Or betwixt accepting him for Iustification ; 2. And beleeving that we are justified . 32. Betwixt the Metaphysicall Truth of our Faith : 2. And the Morall Truth . 33. Betwixt the Nature of the Act of Faith , which justifieth , or its Aptitude for its office ( which is , its receiving Christ : 2. And the proper formall Reason of its Iustifying power , ( which is , because it is the Condition upon which God will give us Christs Righteousness . ) 34. Betwixt Works of the Law ( which is perfect Obedience : 2. And Works of the Gospell Covenant ( which is Faith and sincere Obedience to Christ that bought us . ) 35. Betwixt Works of the Gospell used as Works of the Gospell , i.e. in subordination to Christ , as Conditions of our full Iustification and Salvation by him . 2. And Works commanded in the Gospell used a-Works of the Law , or to legall ends , viz. to make up in whole or in part our proper legall Righteousness ; and so in opposition to Christs Righteousness , or in co-ordination with it . In the first sence they are necessary to Salvation : In the second , Damnable . 36. Betwixt receiving Christ and loving him as Redeemer ( which is the Condition it self : ) 2. And taking the Lord for our God and chief Good , and loving him accordingly ; Which is still implyed in the Covenant as its End and Perfection ; And so as more excellent then the proper Conditions of the Covenant . Glory to God in the highest , and on Earth Peace ; Good-will towards men , Luk. 2. 14. Postscript . WHereas there is in this Book an intimation of something which I have written of Vniversall Redemption , Understand , that I am writing indeed a few pages on that subject onely by way of Explication , as an Essay for the Reconciling of the great differences in the Church thereabouts : But being hindered by continuall sickness , and also observing how many lately are set a work on the same subject , ( as Whitfield , Stalham , Howe , Owen , and some men of note that I hear are now upon it , ) I shall a while forbear , to see if something may come forth , which may make my endeavour in this kinde useless , and save me the labour : Which if it come not to pass , you shall shortly have it , if God will enable me . Farewell . AN APPENDIX to the fore-going TREATISE ; BEING An Answer to the Objections of a Friend concerning some Points therein contained . And at his own Desire annexed for the sake of others that may have the same thoughts . Zanchius in Philip. 3. 13. What can be more pernicious to a Student yea to a Teacher , then to think that he knoweth all things , and no knowledge can be wanting in him ; For being once puft up vvith this false opinion , he vvill profit no more . The same is much truer in Christian Religion , and in the Knovvledge of Christ. Rom. 3. 25. Whom God hath set forth to be a propitiation , through Faith in his blood , for Remission of sins that are past , through the forbearance of God. READER , THe disorder of the Interrogations and Objections , which extorted from me this whole Tractate by pieces one after another , hath caused me ( an unfeigned lover of method ) to give thee such a disorderly , immethodicall Miscellany . Also the quality of these Objections hath occasioned me to answer many things triviall , whilest I know more difficult and weighty points are overlooked : these things need no excuse ; but this information ; That I was to follow and not to lead : and that I write only for those who know less than my self ; if thou know more , thank God , and joyn with me for the instruction of the ignorant , whose information , reformation , and salvation , and thereby Gods glory , is the top of my ambition . R. B. AN ANSWER to some Objections and Questions OF One that perused this small TRACTATE before it went to the Press . The sum of the Objections is as followeth . 1. IT seemeth strange to me , that you make the death which the first Covenant did threaten to be only in the everlasting suffering of soul , seperated from the body and that the body should de turned to earth , and suffer no more but the pains of death ; and consequently not whole man , but only part of him should de damned ? 2. Though you seem to take in the Active Righteousness of Christ with the Passive into the work of Justification , yet it is on such grounds , as that you do in the main agree with them who are for the Passive Righteousness alone , against the stream of Orthodox Divines ? 3. I pray you clear to me a little more fully in what sence you mean , that no sin but finall unbelief is a breach or violation of the new Covenant , and how you can make it good , that temporary unbelief , and gross sin is no violation of it , seeing We Covenant against these ? 4. Whether it will not follow from this doctrine of yours that the new covenant is never violated by any ; for the regenerate do never finally and totally renounce Christ , and so they violate it not ; & the unregenerate were never truly in covenant , and therefore cannot be said to violate the Covenant which they never made ? 5. How you will make it appear , that the new Covenant is not made with Christ only ? 6. How make you Faith and Repentance to be ●●●ditions of the Covenant on our part , seeing the bestowing of them is part of the condition on Gods part : Can they be our conditions and Gods too ? 7. Seeing God hath promised us these which you call conditions , is not the Covenant therefore rather absolute , and more properly a promise ? 8. In making a generall Covenant to all , you bring wicked men under promise , whereas all the promises are Yea and Amen in Christ , and so belong only to those in Christ : I find no promise in Scripture made to a wicked man. 9. May you not else as well give the seals to wicked men as the Covenant ? Except you will evade as Mr Blake . and say the Sacrament seals but conditionally ; and then let all come that will. 10. How can you make it appear , that Do this and live is not the proper voyce of the Covenant of Works ? Or that according to the new Covenant we must act for life , and not only from life ; or that a man may make his attaining of life the end of his work , and not rather obey only out of thankfulness and love ? 11. Why do you single out the book called , The marrow of modern Divinity , to oppose in this point ? 12. Seeing you make faith and covenanting with Christ to be the same thing ; do you not make him to be no reall Christian that never so covenanted ? and consequently him to be no visible Christian who never professed such a Covenant ? and so you bring in a greater necessity of publique covenanting , then those who are for Church-making Covenants ? 13. Do you not go against the stream af all Divines , in denying the proper act of Faith as it justifieth , to be either Recumbency , Affiance , Perswasion , or Assurance ? but placing it in Consent or Acceptance ? 14. Do you not go against the stream of all Divines , in making the Acceptance of Christ for Lord , to be as properly a justifying act as the accepting him for Saviour , and all that you may lay a ground work for Justification by Gospell obedience or Works ; so do you also in making the Acceptance of Christs Person and Offices to be the justifying act , and not the receiving of his Righteousness and of pardon ? 16. How can you reconcile your Justification by Works with that of Rom. 3. 24 , & 4. 4 , 5 , 6 ? 11. I desire some satisfaction in that which Maccovius , and Mr owen oppose in the places which I mentioned . THE ANSWER . TO the first Objection about the death threatened in the first Covenant , I answer : 1. I told you I was not peremptory in my opinion , but inclined to it , for want of a better . 2. I told you , that the Objections seem more strong which are against all the rest , and therefore I was constrained to make choice of this , to avoid greater absurdities , then that which you object . For , 1. If you say that Adam should have gone quick to Hell , you contradict many Scriptures , which make our temporall death to be the wages of sin . 2. If you say that He should have dyed , and rose again to torment : 1. What Scripture saith so ? 2. When should He have risen ? 3. You contradict many Scriptures , which make Christ the Mediator , the only procurer of the Resurrection . 3. If you say He should have lived in perpetuall misery on earth , then you dash on the same Rock with the first opinion . 4. If you say , He should have dyed only a temporall death , and his soul be annihilated , then 1. you make Christ to have redeemed us only from the grave , and not from hell , contrary to 1 Thes. 1. 10. Who hath delivered us from the wrath to come . 2. You make not hell , but only temporall death , to be due too , or deserved by the sins of believers , seeing the Gospell only ( according to this opinion ) should threaten eternall death , and not the Law ; but the Gospell threateneth it to none but unbelievers . You might easily have spared me this labour , and gathered all this Answer from the place in the book where I handled it ; but because other Readers may need as many words as you , I grudg not my pains . TO your second Objection about Christs active and passive Righteousness ; You should have overthrown my grounds , and not only urge my going against the stream of Divines : As I take it for no honour to be the first inventing a new opinion in Religion , so neither to be the last in embracing the truth : I never thought that my faith must follow the major vote ; I value Divines also by weight , and not by number ; perhaps I may think that one Pareus , Piscator , Scultetus , Alstedius , Capellus , Gataker , or Bradshaw , is of more authority then many Writers and Readers : View their Writings , and answer their Arguments , and then judg . TO your third , about the violation of the Covenant , I shall willingly clear my meaning to you as well as I can , though I thought what is said had cleared it . The 34 Aphorism ( which is it you object against ) doth thus far explain it , 1. That I speak of Gods Covenant of Grace only , or his new Law , containing the terms on which men live or dye . 2. That by Violation I mean the breaking or non-performance of its conditions , or such a violation as bringeth the offendor under the threatning of it , and so maketh the penalty of that Covenant breaking due to him . 3. I there tell you , that the new Covenant may be neglected long , and sinned against objectively , and Christs Commands may be broken , when yet the Covenant is not so violated . The Tenor of the Covenant me-think should put you quite out of doubt of all this , which is He that believeth shall be saved , and he that believeth not shall be damned . The unbelief and rebellion against Christ , which the godly were guilty of before believing , is a neglect or refusall of the Covenant ; and I acknowledg that all that while they were in a damnable state , that is , in a state wherein they should have been damned , if they had so dyed ; for then their unbelief had been finall . But your doubt may be , whether they did not deserve damnation while they were in their unbelief for resisting Grace ? I answer you as before : 1. I look upon no punishment as deserved , in sensu forensi , in the sense of the Law , but what is threatened by that Law : Now you may easily resolve the Question your self , Whether the new Covenant do threaten damnation to that their unbelief ? If they believe not at all before death , it pronounceth them condemned , otherwise not . 2. Yet might they in this following sense be said to deserve the great condemnation before they obeyed the Gospell , viz. as their unbelief is that sin for which the Gospell condemneth men , wanting nothing but the circumstance of finality or continuance to have made them the proper subjects of the curse ; and it was no thanks to them that it proved not finall ; for God did make them no promise of one hour of time and patience , and therefore it was meerly his mercy in not cutting them off , which made their unbelief not to be finall and damning : Many a man that lived not half so long in rebellion , did yet prove a finall condemned rebell ; so that they did deserve , that God in the time of their infidelity should have cut off their lives , and so have let their infidelity be their destruction . But supposing that God would not so cut them off , and so their unbelief should not be finall , ( which is the case , ) and so they are condemned or threatened by none but the first Law or Covenant which Christ did satisfie : But as for the second Law or Covenant it condemneth them not , so that Christ need not bear the condemnation of that Covenant for them ; for He doth not fetch any man from under the condemning sentence of it , but only in rich mercy to his chosen : He doth prevent their running into that condemnation , partly by bearing with them in patience , and continuing their lives , ( for into the hands of the purchaser are they wholly committed , ) and partly by prevailing with them to come in to him by the efficacy of his Word and Spirit ; so that considering them as unbelievers who were to be converted , and so they were neither the proper subjects of the Promise of the new Covenant , nor of the threatening and condemnation of it : Promise they had none , but conditionall , such as they had not received , and so were never the better for ; and so they were without the covenant , and without hope , and without God , and strangers to all the priviledges of the Saints : But yet not those to whom the Law or Covenant saith , You shall surely dye , except they had been such as should never have believed : And for that wrath ( Eph. 2. 3. ) which they were children of by nature , it must needs be only the wrath or curse of the first violated Covenant , and not the wrath or curse of the second ; for no man is by nature a child of that . But I perceive you think it a strange saying , That a man by the greatest , grossest actuall sin may not be said to violate this Covenant , so as to incur its curse , but only for finall unbelief : Do not the godly sometimes break Covenant with Christ ? Answ. I have two things to say to the helping of your right understanding in this , viz. a two-fold distinction to minde you of , which you seem to forget . 1. Either the gross sins , which you speak of , are such as may stand with sincerity of heart , or such as cannot : If they be sins of really godly men , then certainly they violate not the Covenant , so as to make them the subjects of its curse : For the Covenant saith not , He that sinneth shall be damned ; nor he that committeth this , or that great sin , shall be damned : But , he that beleeveth not shall be damned . Object . But is not this Antinomianism , which you so detest ? Is it not said , that no whoremonger , or unclean person , or covetous person , &c. shall enter into the Kingdom of Christ , or of God ? Rev. 21. 8. & 22. 15. and Eph. 5. 5. that for these things sake cometh the wrath of God upon the children of disobedience ? Answ. I pray you remember that I have already proved , that Faith is the consenting to Christs Dominion and Government over us ; or the accepting of him for our Lord , that we may obey him , as well as for our Saviour , that we may have affiance in him : And consequently Unbelief ( in this large sence in which the Gospell useth it in opposition to that faith which is the condition of the Covenant ) containeth in it all Rebellion against Christs Government : I could prove this to you out of many plain Scriptures , but the plainness of it may spare me that labour : Even in the Text objected , the word translated [ Children of disobedience ] doth signifie both Vnbelief and Disobedience ; or obstinate , unperswadeable men , that will not be perswaded to beleeve and obey : 2 Thess. 1. 8. Christ shall come in flaming fire to render vengeance to them that obey not his Gospell : Certainly those are unbeleevers . Or if you will have it plainly in Christs own words , what is the damning sin opposed to Faith , see it in Luk. 19. 27. But those mine enemies , which would not that I should reign over them , bring them hither , & slay them before me . It is not then for every act of those fore-mentioned sins that the everlasting wrath of God doth come upon men ; for then what should become of David , Noah , Lot , Mary Magdalen , and all of us ? But it is for such sins as do prove and proceed from a considerate willfull refusall of Christs Government , or an unwillingness that he should reign over us : and that not every degree of unwillingness , but a prevailing degree , from whence a man may be said to be one that would not have Christ reign , &c. Because this is real unbelief it self , as opposite to that Faith which is the condition of Life , which is the receiving of Christ for Lord as well as Saviour . Yet it is true , that temporall judgements may befall us for particular sins ; as also , that each particular sin doth deserve the eternall wrath which the first Covenant doth denounce ; but not ( in a Law-sence ) that which is denounced in the second Covenant . Every great fault which a subject committeth against his Prince , is not capitall , or high Treason . Every fault or disobedient act of a Wife against her Husband doth not break the Marriage Covenant , nor loose the bond : but only the sin of Adultery ( which is the taking of another to the marriage bed , or the choosing of another husband ( and actuall forsaking the Husband , or renouncing him . And you need not to fear lest this doctrine be guilty of Antinomianism : For their Error ( which many of their adversaries also are guilty of ) lieth here ; That not understanding , that receiving Christ as Lord is an essentiall act of justifying Faith , nor that the refusall of his Government is an essentiall part of damning unbelief , they do thereupon acknowledge no condition of Life , but bare Belief in the narrowest sence ; that is , either Belief of Pardon , and Justification , and Reconciliation , or Affiance in Christ for it : so also they acknowledge no proper damning sin , but unbelief in that strict sence as is opposite to this faith ; that is the not beleeving in Christ as a Saviour . And upon the common grounds who can choose but say as they , that neither drunkennesse , nor murther , nor any sin , but that unbelief doth damn men , except he will say that every sin doth ; and so set up the Covenant of Works , and deny his very Christianity , by making Christ to dye in vain : so great are the inconveniences that follow the ignorance of this one point , That justifying faith is the accepting of Christ for Lord and Saviour ; and that sincere obedience to him that bought us , is part of the Condition of the new Covenant . I have been sorry to hear some able Divines , in their confessions of sin , acknowledging their frequent violation of this Covenant ; yea , that in every sinfull thought , word or deed they break the Covenant which they made in Baptism . Did ever any sober man make such a Covenant with Christ , as to promise him never to sin against him ? Or doth Christ call us to such a Covenant ? Doth his Law threaten , or did we in our Covenant consent , that we should be condemned if ever we committed a gross sin ? I conclude therefore , that those sins which do consist with true faith , can be no breaches of the Covenant of Grace ; For else ( Faith being the condition ) we should both keep it , and break it , at the same time . 2. But all the doubt is about the sins which are inconsistent with Faith. Those are either , 1. Disobedience to the Law of Works ; ( but that cannot violate the Covenant of Grace as such . ) 2. Or else Refusall of Christ by Rebellion and Unbelief privative , ) for of negative unbelief I will not speak : ) And that Refusall is either , 1. Temporary , ( of that I have spoken already : ) Or , 2. Finall ( and that I acknowledg is the violation of the Covenant . ) Perhaps you will object , That the sin against the Holy Ghost also is a damning sin , and so a breach of the Covenant . To which I answer , Finall Unbelief is the Genus , and hath under it these three sorts . 1. Ordinary finall Unbelief , viz. against Ordinary means . 2. The sin against the Holy Ghost . 3. Totall Apostacy : All these are unpardonable sins . I have in another Treatise adventured to tell you my judgment concerning the sin against the Holy Ghost viz. That it is when a man will not beleeve in Christ notwithstanding all the testimoniall miracles of the Holy Ghost , which he is convinced de facto were wrought , but yet denyeth the validity of their Testimony . This is the unpardonable unbelief , because uncureable : for it is the last or greatest Testimony which Christ will afford to convince the unbeleeving world ; and therefore he that deliberately refuseth this and will not be convinced by it , is left by God as a hopeless wretch . So that the sin against the Holy Ghost is but a sort of finall unbelief . Lay by your prejudice against the singularity of this interpretation , and exactly consider what the occasion of Christs mentioning this sin was , and what was the sin which those Pharisees did commit , and then judge . Lastly , For the sin of total Apostacy , I confess it is the most proper violation of the Covenant , not only as it is a Law and Covenant offered , but also as it is a Covenant entred and accepted . But it is unbelief which Apostates do fall to ; for it is only an explicite or implicite renouncing of Christ either as Lord or Saviour , or both , which is the unpardonable sin of Apostacy , which is called falling away ( that is , from Christ and the Covenant , ) and crucifying the Son of God afresh , and putting him to open shame , Heb. 6. 6. And which is called Heb. 10. 26 , 29. sinning wilfully , that is , considerate , resolved rejecting Christ , or refusing his Government , ) and so called , treading under foot the Son of God , and counting the blood of the Covenant , vvherevvith they vvere sanctified , an unholy thing , and doing despight to the Spirit of Grace . As the nature of this Apostacy lyeth in returning to infidelity , so being Totall it is alwayes also Finall ; God having in his just Judgement resolved to withold from all such the grace that should recover them ; and so this is a sort of finall unbelief . A second distinction , which I must here mind you of , is , betwixt 1. the main Covenant of Grace : and 2. Particular , subordinate , inferiour Covenants , which may be made between God and a believer . The former is not violated , but as I have shewed before : The latter is ordinarily broken by us . If any man make a vow like Saul's or Ieptha's , he may break it possibly , and not be damned , but recover by repentance . If in your sickness , or other affliction , or at Sacrament , or on dayes of Humiliation , or Thanksgiving , you should Covenant with God to forsake such a sin , or to perform such a duty , to mend your lives , to be more holy and heavenly , &c. this Covenant you may perhaps break , and yet recover . And of such Covenants it is that I mean , when in confession I do bewail my Covenant-breaking with Christ , and not of the main Covenant of Grace ; for then I should confess my self a totall irrecoverable Apostate . The Covenant which ought to be made with Christ in Baptism , and which Baptism is the professing sign and seal of , is the main Covenant of Grace ; Therefore is there no use for re-baptizing , because such Apostacy is an unrecoverable sin . So you see what Covenant it is that the godly break , and what breach it is that they use to confess . To the fourth Objection . YOur fourth Objection [ that from this doctrine it will follow , that the Covenant is never broken ] is easily answered . 1. I think it is true , that the regenerate do never break the Covenant : But yet the breach in it self , and in respect of our strength is more then possible ; and the controversie de eventu will hold much dispute . Austin seemeth to me to be of this opinion , That there are some effectually called that yet may fall away , but the elect cannot ; so that he distinguisheth of calling according to purpose or election , ( and that he thinketh cannot be lost . ) and calling not following election , ( which he thinketh may be lost , ) so that he placeth not the difference in the calling , but in the decree . I do not recite this as assenting to it ; nor yet can I assent to them , who make the very nature of Grace to be immortall , and from thence do argue the certainty of perseverance . I think to be naturally Immortall is Gods Prerogative , and properly imcommunicable to any creature : Even Angels , and souls of men are Immortall only from the will and continued sustentation of God ; and if God did withdraw his hand , and not continually uphold it , the whole Creation would fall to nothing , much more the quality of holiness in the soul : To subsist of himself without continuall influx from another , is proper to God , the first , naturall , necessary , absolute , Independent Being : Yet I acknowledge , that when God will perpetuate any Being , he fitteth the nature of it accordingly , and maketh it more simple , pure , spirituall , and less subject to corruption . But yet to say , that therefore it is a Nature Immortall , or that cannot dye , I think improper : But I know Philosophers and Divines do think otherwise , and therefore I do dissent , q●asi coactus & petitâ veniâ . 2. But whether the Regenerate may break the Covenant or not , certain I am the unregenerate may and do : And whereas you object , [ That they were never in Covenant , and therefore cannot be said to break it : ] I must desire you , besides the former distinctions , to remember these two more . 1. Betwixt the Covenant as promulgate , and only offered on Gods part . 2. And the Covenant as accepted and entered by the sinner . The former is most properly called , The Law of Christ , or new Law , as containing the conditions of our salvation or damnation ; yet it is properly also and frequently in Scripture called a Covenant , ( though not in so full a sense as the latter , ) because it containeth the substance or matter of the Covenant , and expresseth Gods consent , so we deny not ours ; and also because the great prevailing part in it is Mercy and promise , and the Duty so small and light in comparison of the said Mercy , that in Reason there should be no Question of our performance : And so Mercy obscuring or prevailing against Judgment , it is more frequenly called a Covenant and Gospell then a Law ; yet a Law also most properly it is , and oft so called . Now then that the Covenant in this sense may be broken , is no question : God hath said , He that believeth shall be saved , and he that believeth not shall be damned . Doth not he that never believeth break this Law or Covenant , and incur the penalty ? So that men that never accept the Covenant , do thus break it by their refusall , and so perish . 2. You must distinguish betwixt 1. The Covenant accepted heartily and sincerely , 2. Or nor heartily and sincerely : And so I answer you , Though unregenerate men did never sincerely covenant with Christ , and so are not in Covenant with him as the Saints are , yet they do usually Covenant with him , both with their mouths , by solemn profession , acknowledging and owning him as their Lord and Saviour , and also by their externall submitting to his Worship and Ordinances , and taking the seals of the Covenant , and also in some kind they do it from their hearts , ( though not in sincerity . ) Either they do it 1. Rashly , and not Deliberately ; Or 2. They do it out of fear , as a man that is in the hands of a conquering enemy , that must yield to his will to prevent a worse inconvenience , though he accounteth it an evil which he is forced to , and had rather be free if he might , and doth covenant , but with a forced will , partly willing ( to avoid greater misery ) and partly unwilling . 3. Or else they keep secret reservations in their hearts , intending ( as a man that as aforesaid covenanteth with the conquerour , ) to break away as soon as they can , or at least to go no further in their obedience then will stand with their wordly happiness or hopes ( though these reservations be not expressed by them in their Covenant . ) 4. Or else they mistake Christ , and the nature of his Covenant , thinking he is a Master that will let them please the flesh , and enjoy the world and sin , and understand not what that Faith and Holiness is which his Covenant doth require , and so they are baptized into they know not what , and subscribe to they know not what , and give up their names to they know not who ; and then when at last they find their mistake , they repent of the bargain and break the Covenat or else never discerning their mistake , they break the Covenant while they think that they keep it ; or if they keep their own , they break Christs . All these wayes men may enter Covenant with Christ , but not sincerely ; for sincere covenanting must be 1. Upon knowledge of the nature , ends and conditions of the Covenant , though they may possibly be ignorant of severall Accidentals about the Covenant , yet not of these Essentials , if they do it sincerely . 2. They must Covenant deliberately , and not in a fit of passion , or rashly . 3. They must do it seriously , and not dissemblingly or slightly . 4. They must do it freely and heartily , and not through meer constraint and fear . 5. They must do it intirely , and with resolution to perform the Covenant which they make and not with Reservations , giving themselves to Christ by the halves , or reserving a purpose to maintain their fleshly interests . 6. And they must especially take Christ alone , and not joyn others in office with him , but renounce all happiness save what is by him , and all Government and Salvation from any which is not in direct subordination to him . Thus you see that there is a great difference betwixt covenanting sincerely , and covenanting in hypocrisie and formality ; and so betwixt Faith and Faith. Which I have opened to you the more largely , because I forgot to do it when I explained the Definition of Faith in that Aphorism , whereto you may annex it . I conclude then , that multitudes of unregenerate men are yet in Covenant with Christ , though not as the Saints in sincere Covenanting , which I further prove to you thus : Those that are in Christ , are also in Covenant with Christ : But the unregenerate are in Christ ; therefore , &c. That they are in Christ is plain , in Ioh. 15. 2 , 6. There are branches in Christ not bearing fruit , which are cut off , and cast away . So Heb. 10. 29 , 30. They are sanctified by the blood of the Covenant , and therefore they were in covenant in some sort . I suppose it would be but lost labour to recite all those Scriptures which expresly mention wicked mens entering into Covenant with God , and God with them , and their Covenant-breaking charged on them : you cannot be ignorant of these . Wherefore you see , that it is a common sin to violate the Gospell-Covenant . To the fifth Objection . YOur fifth is a mere demand of my proof , That Christ is not the only person with whom God the Father entereth Covenant . Which Question I confess I am ashamed to answer : Nor can I tell what to say to you , but [ Read the Scripture ] Doth not the whole scope of it mention Gods Covenants with man ? Turn over your whole Bible , & see whether it speak more of covenanting with Christ , or with us ? Nor can I imagine what should make you question this , except it be because Mr Saltmarsh ( or some such other ) doth deny it . How could Christ be the Mediator of the Covenant , if it were to himself , and not to us , that the Covenant were made ? I know Dr Preston and other orthodox Divines do affirm , That the Covenant is made primarily with Christ , & then with us : But I confess I scarce relish that form of speech : For it seemeth to speak of one & the same Covenant ; & then I cannot understand how it can be true . For is this Covenant made with Christ ? [ Beleeve in the Lord Iesus , and thou shalt be saved : and if thou beleeve not , thou shalt be damned ? ] This is the Covenant that is made with us : and who dare say , that this is made with Christ ; Or is this Covenant made to Christ ? [ I will take the hard hearts our of their bodies , and give them he arts of flesh , &c. I will be mercifull to their transgressions , & their sins and iniquities will I remember no more ? ] Had Christ , think you , a hard heart to cure ? I know some think the latter ▪ clause belongeth to him first , and so to us ; viz. as he was a sinner by imputation , and so had our transgressions upon him : but very ignorantly : For was God mercifull to him concerning the debt ? Did he not deall with him in rigorous Justice ? & upon the terms of the first severer Covenant ? and make him pay the uttermost farthing ? Sure the Covenant , whose curse Christ did bear , did know no mercy to transgressors . Again , the Covenant is also a Law , and Christ himself is stiled the Law-giver ; therefore can he not be under the Law , or under the Covenant : He is not King and Subject too . Moreover ( as I said before ) he is the Mediator , and therefore not he to whom the Covenant is made . Perhaps you will say , was not Moses both ? To which I answer ? : 1. Moses was but a Typicall improper Mediator . 2. Moses was in another respect a Subject to the Law whereof he himself was the Mediator ; as he was one that had a soul and body to save , or lose , upon the same terms with the rest of the people : But it was not so with our Lord Jesus ; He was only a Mediator , as being a middle Person betwixt the offended Majesty , and the offending Subjects : But Moses was one of the offending Subjects , chosen out to supply the place of a true Mediator , as his Type . So that though Moses was both Mediator , and also a Subject to that Law and Covenant ; yet it is not so with Christ. But the words , and tenor of the Covenant it self , are so plain an Argument , that I need to say no more . Yet do I acknowledge that there are severall Promises in the Scriptures made only to Christ : As That he shall see of the travell of his soul , and be satisfied : and by his knowledge justifie many , Isai. 53. 10 , 11. That the Heathen shall be given for his inheritance , and the utmost parts of the earth for his possession , &c. Psa. 2. But 1. These not be the Covenant made with us . 2. And for my part , I take it not to be any part of Gods Legislative Will , as it referreth to Christ , but only as it belongeth to us , as a prophesie , what God would do in the advancing of Christ and his Kingdom , and so of us ; and so hath partly the nature of a promise to us also . For that which is commonly called the Covenant betwixt the Father and the Son , is part of Gods purpose or decree , rather then of his Law. The Covenant betwixt the Father and Son was from Eternity : So is not the Law , or Covenant written . The Divine Nature , which undertook the Mediatorship , could not be subject to Laws , or proper Covenants ; Christ had no need of engagement from the Father by word or writing for his encouragement or confirmation . So that all the Promises to Christ in Scripture ▪ are either meer Prophesies or do also intimate some Promise to the Church ; and so are written for our sakes , and also for the spreading of the Meditators Glory ; but not for proper Covenant ends betwixt the Father and him . And this interpretation Christ himself hath taught me , Iohn 12. 28. 30. Christ prayeth to the Father to glorifie his Name viz. in the Sons Death and Resurrection ; He is answered by a voyce from Heaven , I have glorified it , and will glorifie it : Christ telleth the people that stood by , That this voyce came not because of him , but for their sakes . I conclude therefore , That the Gospell-Covenant , properly and usually , so called , is made betwixt God and man by the means of a Mediator , and so delivered to us in the hands of a Mediator ; and may also fitly be said to be betwixt Christ and us : But not properly that it is betwixt the Father and the Son : Much less is the Son the only person covenanted with . God doth indeed give up the World to Christ ; and more especially the Elect to be saved by him : But these are not the work of a written or temporary Covenant , but of an eternall Decree . To the sixth and seventh Objections . THe same Answer will serve to your sixth and seventh Questions ; viz. How Faith and Repentance are both promised of God , and required of us ; Can they be his conditions and ours too ? And then whether the new Covenant be not absolute ? I told you before that the Scripture mentioneth two sorts of Covenants , absolute and conditionall . The Absolute Covenant is found in Ezek. 11. 17 , 18. Ier. 31. 31 , 32 , 33 , 34. Ier. 32 , 37 , 38 , 39 , 40 , 41 , 42. & mentioned by the Apostle in Heb. 8. 10. Concerning this Covenant you must understand , that as in the first promise of it here by the Prophets , it seemeth to be made to the particular Nation of the Jews , and is joyned with the promise of their temporall Restauration ; so some do question , whether it be yet to them fulfilled ? or whether it be not a promise of some extraordinary permanent happiness which they shall receive at their last and great deliverance by the Messias ? ( whether by coming personally to raign among them , or not , I now dispute not . ) Yet as the Apostle in Heb. 8. 8 , 9. doth extend it further then to the Jews , so must we ; but whether the Apostle mention it as an absolute promise , is a great doubt ; or whether he only respect the spirituallity of the benefits , and so oppose the writing of the Law in our hearts , ( which the new Covenant promiseth ) to the writing of it in stone , and revealing mercy in the dark way of Ceremonies ? But yet , for my part , I think you may call it an absolute Promise : But then understand , that this is not the new Law or Covenant made with mankind , revealing to them their duties , and the terms on which they must live or dye : This is made to the elect only ; this speaketh nothing of duty : No man can have any comfort by this Covenant , till it be performed to him , and till he have received the promised benefits ; for no man till then can tell whether it be made for him , or not : It is made to the elect only ; and no man can know himself to be elect , till he be sanctified , and when he is sanctified this promise is fulfilled ; therfore the benefits of this promise are not to be received by Faith : for Faith is part of the promised Good , as it is contained in a new & a soft heart seminally ; and therefore to receive this promise by Faith , were to believe , that we may receive grace and power to believe , then which what can be more absurd : No man therefore can say before-hand , that he shall have a new and soft heart , because God hath promised it ; for he cannot know that it is promised to him : So that I conclude , that this is most properly but a prophesie what God will do , de eventu , as it hath reference to the parties on whom it shall be fulfilled , and so is the revealed part of Gods purposing Will , and belongeth not at all to his Preceptive or Legislative Will , by which he doth govern , and will judge the world : But as it is revealed to the Church visible in generall , and so in regard of the subject is indefinite , intended only to reveall the quality and spirituall excellency of the Mercy of the New Covenant procured by Christ , that so Christ may be honoured , and men drawn to seek after , and entertain this precious Covenant , and not to stick to the old imperfect Dispensation ; In this sence it belongeth to Gods Legislative Will : And in this sence I think it is that the Apostle to the Hebrews doth recite it ; and not in the former sence , as it doth respect the particular persons that shall have it fulfilled , and so is an absolute Covenant to the unknown Elect. But now the Covenant which is mentioned through the whole Gospel is of another kinde , He that beleeveth , shall be saved ; and he that beleeveth not , shall be damned . This is frequently and plainly expressed , and not so darkly as the former : This is made to all the world , at least , who hear the Gospel : This is the proper new Law and Covenant , by which men must be judged , to justification or condemnation . This properly succeedeth in the place of the first Covenant , which saith Do this and live : And this is it which I stil mean , when I speak of the new law or Covenant . So that now I hope you can hence answer to both your own demands . To the 7. you see there is a Covenant absolute , and a Covenant conditional ; but the last is the proper Gospel-Covenant . To the 6. you see , that in the absolute Covenant , or Prophesie , he promiseth faith and repentance ( in promising his Spirit , and a new heart ) to the elect , who are we know not who . And in the conditional proper Covenant he requireth the same Faith and Repentance of us , if we will be justified and saved . So that they are Gods part which he hath discovered that he will perform in one Covenant ; and they are made our conditions in another . Neither is there the least shew of a contradiction betwixt these : For in the absolute Covenant he doth not promise to make us Beleeve and and Repent against our wills : Much less , that He , or Christ , shall Repent and Beleeve for us ; and so free us from the duty : But that he will give us new and soft hearts , that we may do it our selves , and do it readily and willingly : which that we may do , he commandeth and perswadeth us to it in the conditionall Covenant : not bidding us do it without his help ; but directing us to the Father to draw us to the Son ; and to the Son , as without whom we can do nothing ; and to the Spirit , as the sanctifier of our hearts , and exciter of our Graces . To the eighth Objection . IN your eighth Question I observe severall mistakes . 1. You observe not how ill it agreeth with the two former . For if the Covenant were only absolute , then it can be made to none but wicked men : and indeed the absolute Covenant is made to none other . Sure those that God doth promise to bestow new hearts upon , and soft hearts , have yet their old and hard hearts : ( except it were meant of a further degree , and not of the first saving Grace . ) 2. And as the absolute ' so the great conditionall Promise , Beleeve and be saved is also made to ungodly men . Is not this spoken to Unbeleevers ? Will you speak it to none but those who beleeve already ? Were none of those Jews ungodly , to whom Peter saith Act. 2. 39. The Promise is made to you and to your children ? But I have proved a little before , that not only as it is a Covenant offered of God , but also as it is a Covenant entered by them , even wicked men are within the Covenant . 2. Yet you say , that [ you no where find any promise to a wicked man. ] Why then you have found but a few of the Scripture promises . I have shewed you , that the absolute promise of a new and soft heart is made to wicked men , and the great conditionall promise of the Gospell : Would you have particular examples ? In Gen. 4. 7. there is to Cain a conditionall promise of acceptance , and the donation of Superiority and Government . Gen. 9. 11 , 12. There is a Covenant betwixt God and every living Creature . Gen. 27. 39 , 40. Isaac is Gods mouth in blessing Esau : Were all the Israelites godly , to whom the Land of Canaan was promised and given ? 1 Sam. 10. 4 , 5 , 6 , 7. There the Spirit of God and other favours are promised to Saul . 1 King. 11. 31 , 32 , 33 , 38 , 39. There are promises to Ieroboam . How many score places in the Psalmes and Prophet , doe mention promises and Covenants of God to ungodly Israelites ? If I should instance in all the promises made to Ahab Nebuchadnezzar , Cyrus , Darius , &c. it would be tedious . Object . But all these are rather Prophesies then promises . Answ. If that which expresseth the engaging of the word and Truth of God to bestow good upon a man be not a Promise , I would you would tell me what is . Object . These predictions doe onely declare what God will doe , but give no title to the mercy as a Promise doth . Answ. Did not God give Cain a title to his Superiority and Government , and the Israelites Title to the Land of Promise ? and so the rest . Promises doe give Title to the thing promised ; 1. Either full and absolute : 2. Or imperfect and conditionall . In the first sence we have title both by an ansolute promise , and by a Conditionall Promise , when we have performed the condition . In the latter sence it giveth title to men that have not yet performed the condition . Object . But these things which are given to wicked men , are not good to them , but evill ; therefore it is not properly a promise . Answ. It is good in it selfe and would be to them , but for their wilfull abuse . Shall mans sinnes make Gods promises and mercies of lesse value ? God promisd that Christ should come to his owne , the Jewes , ( Isa. 53. Mal. 3. 1 , 2 , 3. ) and yet his owne received him not , Ioh. 1. 11. Shall we say therefore , that God threatned them with a Christ , rather then promised him ? He promised and gave them both Prophets and Apostles ; was it no promise or mercy , because they killed and persecuted them ? To conclude this , the Scripture expresly contradicteth you opinion , Rom. 9. 4. To the Israelites was the Adoption and Glory and Covenants , and the service , and the Promises : And even to them for whom Paul would have been accursed : So Act. 2. 39. And Heb. 4. 1. Take heed lest a promise being made of entring into his Rest , any of you seem to come short of it . Prov 1. 23. 24. 25. Christ promiseth the foolish and the scorners , that he will poure out his Spirit to them , if they will turne at his reproofe . Amos 5. 4 , 6. Seek the Lord , and your soul shall live . Isa. 55. 6. 7. Seek the Lord while he may be found ; Call upon him while he is neer : Let the wicked forsake his way , and the unrighteous man his thoughts , and let him returne unto the Lord and he will have mercy on him ; and to our God , and he will abundantly pardon . Are not all these promises to wicked men ? Object . But when they returne and repent , they are not wicked . Answ. But is not this conditionall promise made to them before they return ? Object . the Promise is onely to Beleevers , therefore not to all . Answ. Either you speak of the making , or of the fulfilling of it : It is fulfilled onely to Beleevers , but it is made and offered to all that heare it , on condition of Beleeving , as is proved . Object . Beleeving is not the condition of the promise , but onely the qualification of the persons to whom it is made . Answ. This Objection hath more subtilty then sence : Is not Beleeving ( in plaine English ) a Duty required in the Promise by the free Promiser and Law-giver , of him to whom the Promise is made and sent , and that upon these termes , that if he performe it , the thing promised shall be his , otherwise it shall not ? And is not this properly a condition required of the party if he will enjoy the thing promised ? When you say [ It is a qualification of the person to whom the Promise is made ] you speak in the darknesse of ambiguity : For 1. Doe you meane it is a qualification which he hath before the Promise is made to him ? If so , I have proved the contrary already . Or is it his qualification afterwards , so it is indeed : But not of all to whom it is made ; but of all to whom it shall be fulfilled . Againe , doe you meane an habituall qualification or an Actuall ? I doubt not , but you know it is the act of Faith which we dispute of : And what is the difference betwixt such an active qualification , required on the termes before mentioned , and a proper condition ? But I perceive that which you stick at , is , that the Promises are all Yea and Amen in Christ , and therefore are made to none but those in Christ. Answ. It will be long before you will prove the Consequence . They are made onely on the ground of Christs undertaking , and he is the Mediatour of them , and in him they are sure . But doth it therefore follow , that Christ dispenseth then to none but those that are in him ? Wicked men have benefits by Christ , even those that are not in him so much as by a visible profession : And why then may they not have some promises ? Yet I know that beleevers are oft called in Scripture , the Children , and Heires of the Promise . But to understand this , you must know , 1. That the Holy Ghost hath chiefly the respect to the Thing promised , and of that Beleevers are the onely Heires : If you also consider , that he speakes chiefly of the great Promises of Reconciliation , Remission , Sanctification , Adoption , glorification . 2. I told you before , that the promise before we performe the Condition doth give a remote , imperfect , loosable title to the good promised : And so the wicked are children of promise . But the Promise when we have performed the Condition , ( as also the absolute promises ) doth give an immediate , proper , certain Title to the good promised , so that a man may say , it is mine : And thus onely the faithfull are the heires of the Promise : They onely have a propriety in the spirituall and speciall Mercies there promised . But a wicked Israelite may have propriety in his Inheritance by vertue of Divine Promise and Donation . For Christ hath led captivity captive , and recived gifts for men , even for the Rebellious , that the Lord might dwell among them , psal . 68. 18. To the 9. Objection . YOur 9. Objection is , That if I make the Covenant to belong to wicked men , I may as well give them the seales . To which I answer you , 1. You must meane onely the main Covenant of grace , and not inferiour promises and Covenants : For the Sacraments are onely to seale to the maine Covenant . 2. As you must remember I distinguished betwixt the Covenant offered and the Covenant entred by mutuall consent ; so must you distinguish accordingly betwixt two sorts of wicked men : 1. Open Infidels , who never accepted and consented to the offered Covenant . 2. Those who have consented and entred the Covenant , and listed their names in the roll of Christ : but yet not sincerely unreservedly , entirely , as is necessary to salvation . To the former of these you may not give the seales : For they are not willing of them as such : And they are not to be forced upon any : Neither are the seales usefull till the accepting and entring of the Covenant . But to the latter the seales are most properly to be given by the Minister , except they doe againe renounce Christ by word or deed , or by some grosse sin doe constrain us to suspend their enjoyment of such priviledges while they are under tryall , and till they discover their repentance . Quest. What doe you take for such a renouncing of their Covenant ? Answ. 1. When they shall in plaine terms renounce it , as Christians do that turn Turks . 2. When they renounce or deny any fundamentall Article of the Faith. 3. When they do ( not through weaknesse , but ) wilfully and obstinately refuse to yeeld obedience to Christ ; for this is a renouncing of their subjection to him , which is an essentiall part of their Covenant and Faith ; and it is a renouncing of his kingly Office , and so a renouncing of Christ , when they say , Hee shall not reigne over us . And though such may acknowledge him in words , yet in works they doe deny him , being disobedient , and to every good worke , reprobate , Tit. 1. 16. If therefore you shall deny the seales to any man that is thus in Covenant with Christ , before he doe thus disclaime his Covenant , you must doe it at your perill . Therefore you must not undertake to be the Judge of his sincerity in the Covenant , except hee plainly discover that he is not serious . Dare not you to assume Gods Prerogative of searching the heart , nor to dispence Gods seales upon your conjectures of the probability or improbability of mens sincerity . Neither must you deny the seales to them , for any smaller sin then as aforesaid : For as every sin is not a breach of Covenant , so every sin must not deny them the seales . Object . Then we must not deny it to them for every grosse sin neither ; seeing you affirme , that every grosse sinne breaketh not Covenant . Answ. Yet because hee that liveth in known grosse sinne , cannot consent to the Kingly Office or Government of Christ over him , therefore we have just cause to suspend the giving of the seales , and also of fellowship with him , while we try whether he did it through weaknesse or wilfulnesse . Ob. But how shall we know that ? Answ. Christ hath lined us out the way : We must reprove him , and see whether he will heare and reforme ; if he doe not we must tell the Church , and so admonish and shame him publikely : If hee heare not the Church we are to account him as a man without the Covenant , and so unfit for seales or communion . Quest. But when shall I take him for one that will not heare the Church ? Answ. When hee will not be perswaded to confesse and bewaile his sinne , nor to give over the practice of it . So that I doe considerately advise you ( after long study of this point , and as cautelous a proceeding as most have used ) for you know my former Judgement , and that I never administred the Sacrament , till within this year , and that I was then invited to it by an eminent wonder of providence ) I say , I advise you to beware how you deny to men the seales , till you have tried with them this way prescribed by Christ : Christ is free in entertaining , and so must wee ; Christ putteth away none , but them that put away themselves ; and then doth he call after them as long as there is hope of hearing , as one that is grieved at their destruction , and not delighted in the death of sinners , but had rather they would returne and live : And even thus must we do too . Lazinesse is the common cause of separation : when we should go with words of pitty and love , and with teares beseech sinners to return to theit duty , and shew them their danger ; we neglect all this , to save us the labour and the suffering that sometime follows this duty ; wee will plead that they are no Church-Members , and so not the Brethren that we are bound to admonish , and so lazily separate from them , and say as Cain , Am I my Brothers keeper ? or as the man to Christ , who is my Neighbour ? And thus when we have made his sinne our owne by our silence , and not reproving him then we excommunicate him for it out of our society and from the Ordinances , and so judge our selves out of our own mouths . Or we separate from him for the neglect of some duty , when wee our selves have neglected both to him and others , this great and excellent duty of faithfull admonition . It is more comfortable to recover one soule then to cast off many by separation . Though I know that the avoiding communion with wilfull offendours , who by this due admonition will not be reclamed , is a most necessary & usefull duty too . But do not execute a man before he is judged ; nor judge him before you have heard him speak , & fully proved that obstinacy is added to his sinne ; ( except it be to suspend him while he is under this legall triall , ) But perhaps you will object , that we have no discipline established , & so no Authority to do thus and the means are vain which cannot attain their end . To which I answer : 1. You have divine authority : 2. And may do as much as I presse without a Presbitery , First , you may admonish privately : Secondly , before witnesse : Thirdly , you may bring your Congregation to this , that the parties offended , may accuse them openly : ( The Presbyterians deny not to the Congregation the audience and cognizance of the Fact , but onely the power of judiciall sentencing . ) And here you may admonish them before all : Fourthly , if yet they prove obstinate , you may by your Ministeriall Authority ; 1. Pronounce against him by name what the Scripture pronounceth against such sinners : particularly , that he is unfit to be a Church-Member , as openly denying obedience to the known Lawes of Christ , 2. You may charge the people from Scripture to avoid familiarity with him . 3. You may also acquaint the Magistrate with his duty , to thrust him out , if he violently intrude into Communion , or disturb the Ordinances . 4. You may forbear to deliver the Sacrament particularly to his hands . 5. You may enter and publish your dissent and dislike , if he intrude , and take it himself . All this I could most easily and beyond doubt prove your duty as you are a Christian and a Minister . And if there be any more that a Classis may do , yet do you do this in the mean time : only be sure you try all means in private ( if the fault be not in publick ) before you bring a man in publick : And be sure you do it in tendernesse and love ▪ and rather with wary then passionate reproaches : And be sure that you do it only in case of undeniable sinnes , and not in doubtfull disputable Cases : And be sure that the matter of Fact be undoubtedly proved : And that no man be suffered to traduce another publickly in a wrong way : Or if he do , that he be brought to acknowledgement . The word Excommunication comprizeth severall Acts : Those before mentioned belong to you as a Minister , and are part of your proper Preaching declarative power , which you may perform by your Nuntiative authority . The power of Classes and Synods ( I think ) doth differ onely gradually , and not specifically from that of every minister . I am ashamed that I have contrary to my first purpose , said so much of this unpleasing controversy . But when you are next at leisure privately , I shall undertake to prove all this to you from Scripture ; and that the Keyes are put by Christ into the hands of every Minister singly : and that with sobriety and wisdome you may thus name the offendours publickly , as all Scripture Ministers have been used to do . And if you question whether our ordinary Congregations are true reall Churches , where such works may be managed . I shall prove that they are , by giving you a better definition of a Church , then that which you gave me , and then trying our Churches by it : In the mean time this is not matter to intermix here . BUt you cannot , it seems digest Mr. Blakes assertion , that the Sacraments do seal but conditionally . Answer , I have not Mr. Blakes book by me , and therefore how he explaineth himself I cannot tell ; But I remember he hath oft said so in conference with me . But let me tell you two or three things . 1. That I question whether you well understand him . 2. Or whether you be able to confute it , as thus to except against it , 3. That Mr. Blake is as truly conscientious whom he admitteth as you . But for the Controversy , you must consider it a little more distinctly before you are like to understand it rightly . It is in vain to enquire , whether the Sacraments do seal absolutely or conditionally , till you first know well what it is that they seal . Let us first therefore resolve that Question , what they seal ? and then enquire how they seal ? You know a Christian doth gather the assurance of his Justification and Salvation by way of Argumentation , thus : He that believeth is iustified , and shall be saved : But , I believe ; therefore I am justified and shall be saved . Now the Question is which of the parts of this Argument the Sacrament doth seal to ? Whether to the Major , the Minor , or the Conclusion ? To which I answer : 1. That it sealeth to the Truth of Gods promise ( which is the Major proposition , ) is unquestionable . But whether to this alone , is all the doubt ? 2. That it sealeth not to the truth of the Minor Proposition , ( that is , to the truth of our Believing ) I take also for to be beyond dispute , For , first it should else seal to that which is now here written : For no Scripture saith , that I do believe . 2. And then it should be used to strengthen my Faith , in that which is no object of Faith : For , [ that I do believe ] is not matter of Faith , or to be believed , but matter of internall sense , or to be known by the reflex act of the understanding . 3. Also God should else set his seal , to my part or condition of the Covenant , as well as his own , and seal to the truth of my word , as well as to the truth of his own ; for a justifying and saving us , is Gods condition , which he undertaketh to perform ; so believing or accepting Christ is our condition , which we there professe to perform . So that it is doubtlesse , that a Sacrament as it is Gods engaging sign or seal , doth not seal to the truth of my faith , or sincerity of my heart in Covenanting : It were a most grosse conceit to imagine this . But withall you must understand , that as there is in the Sacrament reciprocall actions , Gods giving , and our receiving ; so is the Sacrament accordingly a mutuall engaging sign or seal . As it is given , it is Gods seal ; so that as in this full Covenant there is a mutuall engaging ; so there is a mutuall sealing . God saith to us , here is my Sonne who hath bought thee , take him for thy Lord and Saviour , and I will be thy reconciled God , and pardon and glorify thee : And to this he sets his seal . The sinner saith , I am willing Lord , I here take Christ for my King , and Saviour , and Husband ; and deliver up my self accordingly to him : And hereto by receiving the offered elements , he setteth his engaging sign or seal ; so that the Sacrament is the seal of the whole Covenant . But yet you must remember , that in the present controversie , we meddle not with it as it is mans seal , but onely as it is Gods. So then it is clear , that as it is Gods seal , it sealeth the major proposition ; and as it is ours , to the minor . But yet here you must further distinguish betwixt sealing up the promise as true in it self , and sealing it with application as true to me . And it is the latter that the Sacrament doth , the delivery being Gods act of application , & the receiving ours ; so that the Proposition which God sealeth to , runs thus , If thou believe , I do pardon thee , and will save thee . 3. But the great Question is , Whether the Sacrament do seal to the conclusion also , That I am justified , and shall be saved ? To which I answer , No , directly and properly it doth not ; and that is evident from the arguments before laid down , whereby I proved that the Sacraments seal not to the minor . For 1. this conclusion is now here written in Scripture . 2. And therefore is not properly the object of Faith : whereas the seals are for confirmation of Faith. 3. Otherwise every man rightly receiving the seals , must needs be certainly justified & saved . 4. And no Minister can groundedly administer the Sacraments to any man but himself , because he can be certain of no mans justification and salvation , being not certain of the sincerity of their Faith. And if he should adventure to administer it upon probabilities and charitable conjectures , then should he be guilty of prophaning the ordinance , and every time he mistaketh , he should set the seale of God to a lye : And who then durst ever administer a Sacrament , being never certaine : but that he shall thus abuse it ? I confesse ingenuously to you , that it was the ignorance of this one point which chiefly caused mee to abstaine from administring the Lords Supper so many yeeres : I did not understand , that it was neither the minor , nor conclusion , but only the major proposition of the foresaid Argument , which God thus sealeth . And I am sorry to see what advantage many of our most learned Divines have given the Papists here . As one errour drawes on many , and leadeth a man into a labyrinth of absurdities ; so our Divines being first mistaken in the nature of justifying faith thinking that it consisteth in A Beliefe of the pardon of my owne sinnes , ( which is this conclusion ) have therefore thought that this is it which the Sacrament sealeth . And when the Papists alledge , that it is no where written that such or such a man is justified we answer them that it being written That he that beleeveth is justified this is equivalent : A grosse mistake : As if the major proposition alone were equivalent to the conclusion ; or as if the conclusion must , or can be meerly Credenda , a proper object of Faith , when but one of the promises is matter of faith , & the other of sence or knowledge , The truth is the major , He that believeth shall be saved is received by Faith : The minor that I do sincerely believe is known by inward sence and self-reflexion : And the conclusion therefore I shall be saved is neither properly to be believed nor felt , but known by reason , deducing it from the two former ; so that faith , sense , and reason are all necessary to the producing our assurance , So you see , what it is that is sealed to . 2. Now let us consider , how it sealeth ? Whether absolutely or conditionally ? And I answer , It sealeth absolutely . For the promise of God which it sealeth is not conditionally , but absolutely true . So that the summe of all I have said is this ( which answereth the severall questions . ) 1. The Sacrament sealeth not the absolute Covenant or Promise , but the conditionall Believe and live . 2. It sealeth not the truth of my Covenant , as it is Gods seal ; or it sealeth not to the truth of my faith . 3. It sealeth not to the certainty of my justification and salvation . 4. But it sealeth to Gods part of the conditionall Covenant . 5. And sealeth this conditionall promise , not conditionally , but absolutely , as of undoubted truth . 6. And not only as true in it self , but true with application to me . So that by this time you may discern what is their meaning , who say , that the Sacraments do seal but conditionally , that is , as it sealeth to the truth of the major ( which is the promise ) so thereby it may be said to seal conditionally to the conclusion ; for the conclusion is , as it were , therein contained , upon condition or supposition of the minor proposition . He that saith . All Believers shall be saved , saith as much as that I shall be saved ; it being supposed that I am a Believer : And so you must understand our Divines in this , Yet this speech is lesse proper : For to speak properly , it doth not seal to the conclusion at all ; yet it is very usefull to help us in raising that conclusion , and to be perswaded , that we are justified , because it so confirmeth our belief of that promise , which is one of the grounds of the Conclusion . For your inference in the last words of your objection then let all come that will ; If you mean All that will , though they come to mock or abuse the ordinance , then it will no way follow from the doctrine which I have now opened . But if you mean. Let all come that will seriously , really , or apparently , enter or renew their Covenant with Christ. I think that to be no dangerous or absurd consequence . If Christ when he offereth himself , and the thing signified , do say . Let him that is athirst , come ; and whoever will , let him take the water of life freely , Rev. 22. 17. Why may not I say so of the sign and seal , to those that seriously professe their thirst . Sure I shall speak but as Christ hath taught me , and that according to the very scope of the Gospel , and the nature of the Covenant of free grace . And I wonder that those men who cry up the nature of free grace so much , should yet so oppose this free offer of it , and the sealing the free Covenant to them that lay claim to it upon Christs invitation . To the tenth and eleventh Objections . YOur 10. and 11. objections you raise upon my exceptions against the book , called , The Marrow of Modern Divinity : And first you mention the Doctrine , and then the Book . 1. You think , that Do this and live is the voice of the Law of works only , and not of the Law or Covenant of Grace , and that we may not make the obtaining of life & salvation the end of duty , but must obey in meer love , and from thankfulnesse for the life we have received . To all which I answer . 1. By way of explication ; and 2. of probation of my assertions . 1. Do this and live , in severall senses , is the language of both Law and Gospel . 1. When the Law speaketh it , the sense is this ; If thou perfectly keep the Laws that I have given thee or shall give thee , so long thou shalt continue this life in the earthly Paradise which I have given thee : But if once thou sinne , thou shalt dye . 2. When the Gospel speaketh it , the sense is thus : Though thou hast incurred the penalty of the Law by thy sinne , yet Christ hath made satisfaction : Do but accept him for Lord and Saviour , and renouncing all other , deliver up thy self unreservedly to him , and love him above all , and obey him sincerely , both in doing and suffering , and overcome & persevere herein to the end ; and thou shalt be justified from all that the Law can accuse of , and restored to the favour and blessings which thou hast lost , and to a farre greater . Thus the Gospel saith , Do this and live . That the Gospel commandeth all this , I know you will not question ; and that this is doing , you must needs acknowledge . But all the question is , whether we may do it that we may live ? I have fully explained to you in this Treatise already in what sense our doing is required , and to what ends : viz. not to be any part of a legall Righteousnesse nor any part of satisfaction for our unrighteousnesse ; but to be our Gospel righteousnesse , or the condition of our participation in Christ , who is our legall Righteousnesse , and so of all the benefits that come with him , In these severall respects and senses following the Gospel commandeth us to act for life . 1. A wicked man , or unbeliever , may , and must hear the Word , pray , enquire of others , &c. that so he may obtain the first life of grace and faith . This I now prove , Isa. 55. 3. 6 , 7. Ionas 3. 8 , 9. 10. Pro. 1. 23 , 24. 25. Amos 5. 4. Act. 2. 37. Isa. 1. 16. Mat. 11. 15. & 13. 43. Luk. 16. 29. 31. Ioh. 5. 25. Act. 10. 1 , 2. 22. 23. Rom. 10. 13. 14 , 1 Tim. 4. 16. Heb. 3 , 7. Rev. 3 , 20. Yet do not I affirm . that God never preventeth mens endeavours ; he is sometime found of them that sought him not . Nor do I say , that God hath promised the life of Grace to the endeavours of nature ; But their duty is to seek life ; and half promises , and many encouragements God hath given them ; such as that in Joel ▪ 2. 12 , 13 , 14. who knoweth but God will , &c , So Zeph. 2. 3. Exod. 32. 30. And that in Act. 8. 7. 2. Pray therefore if perhaps the thoughts of thy heart may be forgiven thee . 2. That a man may act for the increase of this spirituall life when he hath it , methinks you should not doubt if you do see , 1 Pet. 2. 1 , 2. & 1. 22. & 2 Pet. 1. 5 , 6 , 7 , 8. & 3. 18. And the Parable of the Talents Mat. 25 , 26 , 27. 28. 30. 3. That we may and must act for the life of Reconciliation , and Iustification , and Adoption , is beyond dispute : How oft doth Scripture call on men , to Repent , to Believe , to Pray , to forgive others , and to reform , that their sinnes may be forgiven them ? I have quoted the Scriptures before , when I opened the conditions of justification , Isa. 1. 16 , 17 , 18. Isa. 55. 6 , 7. Act. 8. 22. Iam. 5. 15. And we are still said to be justified by faith , which is an act of ours . 4. That we may act for to obtain assurance both of our justification and sanctification is undeniable , 2 Pet. 1. 10. 2 Cor. 13. 5. &c , 5. That we may act for eternall life and salvation ; methinks , he that beareth the face of a Christian , should not deny : and that both for , 1. Title to it , 2. Assurance of our enjoying it : & 3. for possession it self . I shall but quote the Scriptures for brevity sake , desiring you to read them , and save me the labour of transcribing them , Rev. 22 , 14. Iohn 5. 39 , 40. Mat. 11. 12. and 7. 13. Luke 13. 24. Phil. 2. 17. Rom. 2. 7 , 10. 1 Cor. 9. 24. 2 Tim. 2. 5 , 12. 1 Tim. 6. 12 , 18 , 19. Phil. 3. 14 , Mat. 25. 1 Cor. 15. last . 2 Cor. 4. 17. and 5. 10 , 11. 2 Pet. 1. 10 , 11. Luke 11. 28. Heb. 4. 1. Luke 12. 5. 1 Cor. 9. 17. These last places shew , that the escaping hell , and damnation , is a necessary end of our actings and duties , as well as the obtaining of heaven . If when you have read and weighed these Scriptures , you be not convinced , that we may act or do for life and salvation , ( and so that Do this and live is in some sense the language of the Gospell ) I shall question , whether you make the Scripture the Rule of your faith , or be not rather one of them that can force upon themselves a faith of one or others making . Object , But it is not the most excellent and Gospel-like frame of spirit , to do all out of meer love to God , and from Thankfulnesse for life obtained by Christ , and given us . Answ. 1. If it come not from love to God , it is not sincere . 2. Yet doth not the Gospell any where set our love to God , and to our own souls , in opposition ; nor teach us to love God , and not our selves : but contrarily joineth them both together , and commandeth us both , The love of our selves , and desire of our preservation , would never have been planted so deeply in our natures by the God of nature , if it had been unlawfull . I conclude therefore , that to love God , and not our selves , and so to do all without respect to our own good , is no Gospell frame of spirit . 2. Thankfulnesse for what we have received , either in possession , title , or promise , must be a singular spur to put us on duty . But I pray you tell me , Have you received all the life and mercy you do expect ? Are you in Heaven already ? Have you all the grace that you need or desire in degree ? If not , why may you not labour for that you have not , as well as be thankfull for that you have ? Or have you as full a certainty of it hereafter , as you do desire ? If not , why may you not labour for it . ANd to shew you the vanity , and intolerable , damnable wickednesse of this doctrine , let me put to you a few more considerations . 1. Do you think you may act for your naturall life , to preserve it , or recover and repair any decayings in it ? if not , why will you labour , and eat , and drink , and sleep ? why will you seek to the Physician when you are sick ? Do you all this in meer love , or thankfulnesse , or from obedience which hath no further end ? Or if you do , why may you not do as much for your soul , as for your body ? Is it lesse worth , or doth not God require it , or will he not give you leave ? Hath not Christ redeemed your body also ? and is it not his purchase , and charge , and work to provide for it ? And yet you know well enough , that this excuseth not you from your duty ; and why then should it excuse you from using means for your soul ? 2. Nay , hath not God put you upon farre more for your soul , then for your body ? For this life , he hath bid you be carefull for nothing ; cast all your care on him , for he careth for you ; Care not for to morrow : Why are ye carefull O ye of little faith ? Labour not for the food that perisheth : Lay not up for your selves a treasure on earth , &c. But hath he said so concerning the life of your souls in immortallity , Care not , labour not , lay not up a treasure in heaven ? Or rather hath he not commanded you the clean contrary , to care , to fear , to labour , to strive , to fight , to run , and this withall your might and strength ? And yet do you think you may not act or work for life and salvation ? 3. I pray you tell me , Do you ever use to pray or no ? Do you think it necessary or lawfull to pray ( pardon me for putting such grosse interrogatories to you ; for the main question which you raise , is farre more grosse : ) If you do pray , what do you pray for ? Is it onely for your body , or also for your soul ? And is not earnest praying for life , pardon , and salvation , some proper kind of doing ? it may be you will say , you pray onely for Gods glory , and for the Church : But hath not God as much care of his Church and his glory , as of your soul ? or may you pray for other mens souls , and not your own , when you are bound to love them but as your self ? Sure , if you may not make the obtaining of life , the end of your labour and dutie , you may not make it the end of your Prayers , which are part of your labour and dutie . And indeed according to the opinion which I oppose , it must needs follow , that Petition is to be laid aside , and no part of prayer lawfull , but praise and thanksgiving . 4. Do you not forget to make a difference betwixt earth and Heaven ? I assure you , if you do , it will prove a foul mistake ; if you once begin to think you are in Heaven , and as you would be , and all the work is done , and you have nothing to do but return thanks , you shall ere long , I warrant you , be convinced roundly of your errour . And I pray you , what do you lesse by this opinion , then say , Soul , take thy rest , I am well , I have enough : For if you must not labour for life , and salvation , but onely in thankfulnesse obey him that hath saved you : What is this , but the work of Heaven ? Indeed there , and onely there we shall have nothing to do , but to love , and joy , and , praise , and be thankfull . 5. Methinks , if you do but consider what Heaven and Hell , reward and the punishment are , you should easily come to your self and the truth . Heaven and reward is nothing else but the enjoyment of God eternally in perfection : Hell or the punishment is most in the losse of this enjoyment , and the self-tormentings that will eternally follow the consideration thereof , and of the folly that procured it . Now is it such a legall slavish mercenary thing for a Christian to seek after the fruition of God ? Or to be carefull that he may not be everlastingly deprived of it ? is it possible that any sober considering man can think so ? 6 , Do you not think that you may and must seek after the enjoyment of God in those beginnings and fore-tasts which are here to be expected ? May not that be the end of your duties , care , fear , labour , watchfulnesse ? May you not groan after him , and enquire , and turn the stream of your endeavours this way ? And may you not be jealous , and carefull , and watchfull , lest you should loose what of God you do enjoy ; and lest any strangenesse or displeasure should arise ? I dare not question , but that this is the very businesse which you mind , and the usuall frame of your spirit . And is it possible , that you can think it our duty , to seek the fore-tasts , and the first fruits of Heaven , and yet think it unlawfull to labour for the full everlasting possession ? How can these hang together . 7 , Consider seriously , I pray you , to what end God implanted such affections and powers in your soul. Why did he create in you a power and propensity to intend the ultimate end in all your endeavours , to value that end , to love it ▪ desire it , study and care how to obtain it ; to fear the losse of it , and to loath all that resisteth your fruition , to seek and labour after its enjoyment ? Why is the love of our selves , and desire of our preservation so naturall ? Surely it is lawfull for you to care and desire , and labour for God in Heaven , or for nothing : And it s our duty to fear the losse of this , or to fear no evill at all : and I can hardly think that God would create such powers in the soul which should be utterly uselesse . Then let us no more cry down the abuse of our affections and powers , but the use of them ; and so turn worse then Stoicks : this is such a making God the Author of sin , as few men durst ever before be guilty of . And certainly , if the escaping of Hell and the obtaining of Heaven may not be the end and work of all these affections , then much lesse may any inferiour thing . 8. Nay , consider whether you do not make the soul and life of man to be uselesse as to the obtaining of any future happinesse : And so you take down the blessed order which God hath established in nature by Creation , and maintained in the constant course of providence ; and this you undeniably do in taking down from us the ultimate end : Take down that , and all inferiour ends are nothing , and all meanes do lose their nature , and become uselesse : and so the soul of the most gracious man shall be no fitter to attain and prosecute its end , and do no more thereto then a beast or a stone ; This consequence is undeniable . 9. Nay , consider whether you do not make all the graces of the Spirit ( except love , joy , and thankfulnesse ) to be almost vain , and the blessed supernaturall work of the spirit upon us , to be a uselesse labour ? doth not God onely create in nature , but also new create by grace in us such things as Desire , Care , Fear , Zeal , Courage , Diligence , Watchfulnesse , &c. and may we not use them ? Surely , if we may not use them for Heaven , then for nothing . And I cannot believe that God will at so dear a rate plant in us a heavenly nature , and these heavenly Graces , and then make it our sinne to use them for Heaven , and that while we are here in the way where we have such need of them . 10. But especially , I would have you throughly consider to what end God did fill his word so with Precepts , Prohibitions . Promises conditionall ▪ and Threats ? Doth not almost all the Scripture for the doctrinall part consist of these ? And are not Precepts to put us on to dutie ? And hath not every duty its end even for our selves ? And can it be any other then the obtaining of the fruition of God in Heaven ? so what end have the prohibition else ? And what are the conditionall promises for , but to stirre us up to believe and to performe the conditions , that so we may enjoy the promised good ? And why are the Threatnings but with the fear of the evill threatned to deterre us from the sinne , and to the dutie ? What think you is the reason that God doth so commonly Promise Heaven , and threaten Hell , if it be unlawfull for us to labour for Heaven , and to escape Hell ? Do you not hereby insinuate an accusation of vanity at least against God and his Lawes ? Nay , the very essence of the Covenants doth consist in all these parts conjunct : And will you also overthrow the very essentiall parts of the Law or Covenant , by making it unlawfull for us to admit their proper use ? To quote the particular places for this , would be needlesse and endlesse . 11 Methinks you should be so farre from questioning the lawfulnesse of labouring for Heaven , that you should rather think you have almost nothing else to labour for . Gods glory and your salvation , not disjunct , but conjunct , are all the businesse you have to look after : What do you live for ? Why have you all the mercies of your life ? Is it onely that you may be thankfull for life and mercie ? Or that you might also improve them to some further advantage ? I hope ( for all your question ) that you make it the greatest labour of your life to seek for assurance and obtainment of your eternall happinesse in God. 12. And once more let me intreat you to consider , whether there be any hope of that mans salvation , who shall reduce this your doctrine into his practise ? I abhorre censoriousnesse , but I desire it may be considered , because it is a matter of such unspeakable importance : For surely , if this Doctrine practised will not stand with salvation , it is time for you and all men to abhorre it : And indeed , this is it that maketh me say so much against it , because it hath a holy pretence , and is very plausible to the inconsiderate , but yet is no better then damnable if it be practised : I say , if practised , because the opinion as such is not so ; for I believe many a godly man doth erre as foully as this . But it is possible for a man by reading and argument , to be drawn to entertain some opinions in his brain , ( not onely consequently , but ) directly contrary to the practice of his heart and life , and yet himself to continue that practice : Even as a wicked man may entertain those truths into his brain in speculation , which directly to contradict his continued practice . Now it being the practice here that is of absolute necessity to salvation , and not the opinion , I doubt not but such that erre onely in this opinion , not reducing it into practice , may be saved . But if practised , I cannot see but it will certainly damne . For search the Scriptures impartially and consider , whether seeking Heaven be not necessarie to the obtaining of it ? And whether those that seek not , and labour not for it , be not shut out ? View over the places which I quoted you before , and then judge . Must not all that will have life , come to Christ , that they may have it ? Iohn 5. 39 , 40 , And must not they strive to enter in at the straight gate , and lay violent hands on the Kingdome of Heaven ? And lay up for themselves a treasure in heaven , and seek the Kingdome of God and his Righteousnesse in the first place , Matth. 6. 33. And presse on that we may attain the Resurrection , Philip. 3. 14. And lay up a good foundation against the time to come , doing good works , and lay hold on eternall life , 1 Timoth. 6. 12 , 18 , 19. And work out our salvation with fear and trembling , Phil. 2. 12. And do his commandments , that we may have right to the Tree of Life , and enter in by the gates into the City , Rev. 22. 14. And make friends of the unrighteous Mammon , that they may receive us into everlasting habitations ; See also Rev. 2. 7 , 10 , 11 , 13 , 14 , 16 , 17 , 19. 23. 26 , 27 , 28 , 29. and 3. 2 , 3 , 4 , 5 , 8. 10 , 11 , 12 , 13 , 15 , 16 , 20 , 21 , 22. See also Mat. 18. 8 , 9. Iohn 5. 29. Act , 2. 28 , 1 Tim. 4 8. Iam. 1 , 12. 1 Pet. 3. 10. Rom. 2. 7. 1 Tim. 1. 2. 2 Tim. 4. 18. Mat. 5. 12. & 6. 1. & 19. 21. Luk. 10. 20. Phil. 1. 19. 1 Pet. 1. 9. Heb. 2. 3. 2 Tim. 2. 10. 1 Thes. 5. 8 , 9. Act. 16. 17. Yea , we are commanded to fear him that is able to destroy both soul and body in Hell : even under that consideration to fear him , Luke 12. 5. And to fear , lest a promise being left us of entring into rest , we should come short of it , Heb. 4. 1. And what is that but to fear the losse of Heaven , or to fear Hell ? Prov. 15. 24. Mar. 3. 29 , & 16. 16. Mat. 5. 25. Rom. 11. 21 , 44. 1 Cor. 10. 12. Heb. 12. 15 , 16 , Iames 5. 9 , 12. But I must stop ; for if I should quote all Scriptures that prove this , I should transcribe a great part of the Bible . Consider then , if even many that seek to enter shall not be able , whether they are like to enter that never seek ? And if the righteous be scarcely saved , what shall become of them that thought it unlawfull to labour for salvation ? 13. Lastlie , how is it that you do not see , that by this Doctrine you condemne not all the Saints onelie , but even the Lord himself ? Did not Paul therefore keep under his bodie , and bring it into subjection , lest when he had preached to others , himself should be a cast-away ? 1 Cor. 9. 27. what can be plainer ? Did not Abraham obey because he looked for a Citie which had foundations ? Heb. 11. 10. And Moses , because he had respect to the recompence of Reward ? 26. And all that cloud of witnesses obey and suffer , that they might attain a better Resurrection ? 35. and did they not seek a better Countrey that is , an heavenlie ; and therefore God is not ashamed to be called their God : for he hath prepared for them a City , ver . 16. Do not all that confesse themselves strangers on earth , plainlie declare that they seek another Countrie ? ver . 13 , 14. Whosoever therefore shall hereafter tell you , that you must not do good to attain salvation or escape damnation ▪ as being too mercenarie and slavish for a Sonne of God ; abhorre his Doctrine , though he were an Angel from heaven : And if this satisfie you not , look to Jesus the Authour and Finisher of your Faith , who for the joy that was set before him , endured the Crosse , despising the shame , and is set down at the right hand of God ; Heb. 12. 12. Rom. 14 , 9. And as Adam fell to be liker the Devil when he needs would be as God : so take heed whither you are falling when you will be better then Jesus Christ. And do I after all this need to answer the Common objections , that it is mercenarie and slavish , to labour for salvation ? Must I be put to prove that the Apostles and Christ himself were not mercenarie slaves ? or that Gods Word hath not prescribed us a slavish task ? Indeed if we did all for a reward distant from God , and for that alone , without any conjunction of Filiall love , and expected this Reward for the worth of our work , then it might be well called Mercenary and slavish . But who among us plead for such a working . FRom all this you may gather part of the Answer to your next Question : why I except against the book called , The Marrow of Modern Divinity ? Because it is guiltie of this hainous Doctrine . Yet further let me tell you , that I much value the greatest part of that Book , and commend the industrie of the Authour , and judge him a man of godlinesse and Moderation by his writing : And had I thought as meanlie of it , as I do of Colyer , Sprigs , Hobsons , and manie such abominable Pamphlets that now fly abroad I should not have thought it worthy the taking so much notice of . But because it is otherwise usefull , I thought meet to give you warning , that you drink not in the evill with the good . And especially because the names that so applaud it , may be a probable snare to entangle you herein . And I conjecture the Authours ingenuity to be such , that he will be glad to know his own mistakes , and to correct them : Otherwise I am unfeignedly tender of depraving or carping at any mans labours . Some of these mistaking passages I will shew you briefly . As page 174. Quest. Would you not have believers to esc●ew evill and do good for fear of Hell , or for hope of Heaven ? Ans. No indeed , I would not have any beleiver doe the one or the other : for so farre as they do so , their obedience is but slavish , &c. To which end he alledgeth , Luke 1. 74. 75. But that speaks of Freedome from fear of our Enemies , such as Christ forbids in Luke 12. 5. where yet he commandeth the fearing of God : And consequently , even that fear of enemies is forbidden , as they stand in opposition to God , and not as his instrnments in subordination . Or if it be even a fear of God that is there meant ; yet it cannot be all fear of him or his displeasure : so far as we are in danger of sin or suffering , we must fear it : and so farre as our assurance is still imperfect : a jealousie of our own hearts , and a dreadfull reverence of God also are necessary . But not the Legall terrours of our former bondage , such as arise from the apprehension of sin unpardoned , and of God as being our Enemy . In the 180 Page , he denieth the plain sence of the Text. Mat. 10. 28. In the 155 page , he makes this the difference between the two Covenants : One saith , Do this and Live : the other saith , Live and do this , The one saith , Do this , for life , The other saith , Do this from life . But I have proved fully , that the Gospel also saith , Do this for life . So in his second part , page 190. His great note to know the voice of the Law by , is this , [ that when in Scripture there is any morall work commanded to be done either for the eschuing of punishment , or upon promise of any reward temporall or eternall ; or else when any promise is made with the condition of any work to be done , which is commanded in the Law ; there is to be understood the voice of the Law. A notorious and dangerous mistake , which would make almost all the New Testament , and the very Sermons of Christ himself to be nothing but the Law of works , I have fully proved before , that morall duties as part of our sincere obedience to Christ , are part of the condition of our Salvation ; and for it to be performed . And even Faith is a morall duty . It is pitty that any Christian should no better know the Law from the Gospel : especially one that pretendeth to discover it to others . So in the next page 191 , he intolerably abuseth the Scripture , in affirming that of 2 Thes. 2. 12. 10. to be the voice of the Law , and so making Paul a Legall Preacher . And as shamefully doth he abuse 1 Cor. 6. 9 , 10. , As if the Apostle when he biddeth them , not to be decived , were deceiving them himself in telling them , that no unrighteous person , fornicators adulterers , &c. shall inherit the Kingdom of God. Is this Law ? Then let me be a Preacher of the Law. If Paul be a Legalist , I will be one too . But these men know not , that the Apostle speaketh of those that die such ; and that these sinnes exclude men the Kingdom , as they are Rebellion against Christ their Lord , and so a violation of the New Covenant . So in part first page 189. He mentioneth a Preacher , that said , he durst not exhort nor perswade sinners to believe their sinnes were pardoned , before he saw their lives reformed , for fear they should take more liberty to sin . And he censureth that Preacher to be ignorant in the Mystery of faith . I confesse I am such an ignorant Preacher my self ; and therefore shall desire this knowing man to resolve me in a few doubts . 1. Where he learned , or how he can prove , that Justifying Faith is a believing that our sinnes are pardoned ? when Scripture so often telleth us , that we are justified by Faith : and sure the Object must go before the Act ; and therefore that which followeth the Act is not the Object , If we must believe that we are pardoned , that so we may be pardoned ; then we must believe a lye to make it a truth . Also doth not the Scripture bid us Repent , believe , and be baptized for the remission of sinnes ; but not first to believe the Remission of our sinnes ? I have proved already that justifying Faith is another matter : and this which he calleth Faith is properly no Faith at all ; but the knowledge of a conclusion , one of whose permises is afforded by Faith , and the other by Sense . If therefore the Preacher had said , that he would not have men accept Christ , and so believe for Remission , before their lives be reformed , then I should have subscribed to this mans censure of him . 2. I desire him to tell me , whether he can prove that any mans sinnes are pardoned before they have accepted Christ for their Lord ? that is , before Faith. If not , 3. Whether this be not the subjection of the soul to Christ to be governed by him ; and so a heart-reformation ? 4. Whether the reformation of the life doth not immediately even the same moment follow the hearts reformation ? And if all this be so , ( as I know it is ) then the ignorant Preachers doctrine must stand good , that Reformation of life must go before the belief or knowledge of pardon , though not before justifying Faith. Many other intolerable errours I could shew you in that Book : as his making the New Covenant to threaten nothing but present Afflictions , and losse of our present communion with God , page , 208. and that we may pray for no other kind of pardon . pag 206 , 210. contrary to Mar. 16. 16. Heb. 10 , 26 , 27 , 28 , 29 , 30 , 31. Heb. 2. 3. Ioh. 15. 2 , 6. and many other places : so his affirming that we sinne not against the Covenant of works ; which I have confuted in the Aphorismes . So his making the Law of Christ and the Law of Faith to be two Lawes or Covenants : when that which he calleth the Law of Christ is but part of the matter of the New Covenant . But this is not my businesse ; only because you urged me , I have given you a grain of salt wherewith to season some passages in your reading that and such like Books . And that passage in M. Shepheards Select cases page 96 , 102. that no unregenerate man is within the compasse of any conditionall promise had need of a grain too . To the twelfth Objection . WHat you object concerning my making a necessity of publick covenanting , I wholly acknowledge : And I heartily wish , that instead of our large mixt Nationall Covenant ; and instead of the Independants Politicall Church-making Covenant , we had the Gospel or New Covenant conditions formally in publick rendered to all the people of this Land : & that the same being opened to them , they might knowingly and seriously professe their consent , ( & if they subscribed their names , it would be more solemnly engaging : and this before they receive the Sacrament of the Lords Supper . This , 1. would take off most Arguments which are brought for a necessity of Re-baptizing : 2. And would tend much to engage men to their obedience to Christ , when they have so solemnly promised it under their hands . 3. And I think that as an unfeigned heart covenanting with Christ is true faith , and of the Essence of our Christianity ; so is this publike covenanting of our visible Christianity . Though other mens promises on our behalfe may be of use to infants ; yet when we come to age , we are bound of absolute necessity to a personall Faith and covenanting . This also would answer the ends of the ancient custom of Confirmation : And to this end is it , that the Church hath still used to rehearse the Greed , or Articles of Faith , and to require the people to stand up to signifie their Assent and Consent ; which , for my part , I think not onely a laudable custome , but for the substance of it , a matter of necessity ; so we do but carefully keep away that Customarinesse , ceremoniousnesse and formality , which spoileth the most necessary and weighty duties . I could wish therefore that this practice were established by Authority . And , for my self , I do administer the Sacrament to none , that do not solemnly professe their assent to every fundamentall Article of Faith expresly mentioned to them , and their consent that Christ shall be their Lord and Saviour and that they will faithfully and sincerely obey his Scripture Lawes . To the thirteenth and fourteenth Objections . YOur 13. and 14. Objections , which charge me not with errour , but only with singularity , I will answer together . And I am the lesse carefull to answer you in this matter , because I resolve to stand or fall to the Judgement of Scripture only . And to tell you the truth , while I busily read , what other men say in these controversies , my mind was so prepossessed with their notions , that I could not possibly see the truth , in its own nature and naked evidence : and when I entered into publick disputations concerning it , though I was truely willing to know the truth , yet my mind was so forestalled with borrowed notions , that I chiefly studied how to make good the opinions which I had received , and ran further still from the truth : yea when I read the truth in Doctor Preston and other means writings , I did not consider and understand it : and when I heard it from them , whom I opposed in wrangling disputations , or read it in books of controversie , I discerned it least of all , but only was sharpened the more against it : till at last , being in my sicknesse cast far from home , where I had no book but my Bible , I set to study the truth from thence , and from the nature of the things , and naked evidence ; and so by the blessing of God , discovered more in one week , then I had done before in seventeen yeares reading , hearing and wrangling . Not that I therefore repent of reading other mens writings : for without that I had not been capable of those latter studies . So that as I fetched not this doctrine from man , So you must bear with me if I give you the lesse of man to attest it . Yet that you may see I am not singular , as you conceive , I will shew you the concurrent judgements of one or two . Mr. Wallis ( a man of singular worth , I am confident , by his own writing , though I know him not ) in his answer to the Lord Brook , pag. 94. saith , That Faith is an accepting of Christ offered , rather then a believing of a Proposition affirmed . But because I will not fill my pages with other mens words , I will alledge but one more ; and that one who is beyond all exception for piety , Orthodoxnesse , and Learning , even Dr. Preston . 1. That Faith containeth severall acts . 2. That it is both in the understanding and will. 3. That the principal act is accepting or consent . 4. That it is the accepting of Christ for Lord as well as Saviour . 5. That the object is Christ himself , and not his benefits but in a remote sence and secondarily . 6. That Faith consisteth in Covenanting or Marriage contract . All these he is so plain and full in , that I find him speaking my own thoughts in my own words : and begun to think when I read him , that men would think I borrowed all from Dr. Preston . Read him in his Treatise of Faith. pag. 44 , 45 , 46 , 47 , 48 , 49 , 50 , 51 , 89 , 97. Also Of Effectull Faith , pag. 40 , 41. 87 , And Treatise of Faith , pag. 14 , 15 , 16 , 20 , 21. 56 , 57 , 58. 7. But especially , the chief point that I stand upon , & am like to be opposed most in , he handleth so fully and asserteth so frequently , as if it were the choicest notion which he desired to divulge , viz. That justifying faith , as such , is a taking of Christ for Lord as well as for Saviour . Of so many places I will transcribe two or three . And first his definition of the active part of faith , is the very same with mine . Of Faith , pag. 44. It is to Believe , not onely that Christ is offered to us , but also to take and receive him as a Lord and Saviour , that is , both to be saved by him , and to obey him . Mark it ( saith he ) I put them together , to take him as a Lord and Saviour ; for you shall finde that in the ordinary phrase of Scripture , they are put together , Jesus Christ our Lord and Saviour ; therefore we must take heed of disjoyning those that God hath joyned together : We must take Christ as well for a Lord as a Saviour ; let a man do this , and he may be assured that his faith is a justifying faith ; therefore mark it diligently ; if a man will take Christ for a Saviour onely , that will not serve the turn ; Christ giveth not himself to any upon that condition only to save him , but we must take him as a Lord too , to be subject to him , and obey him , and to square our actions according to his will , &c. pag. 45. So of Effectuall Faith , pag. 92. Now faith is nothing but this : We come and tell you that Christ is offered ; if you will be content to let all these things go , and to turn your hearts to him , then the whole bent of a mans mind is turned the contrary way and set upon Christ ; this is such Faith indeed , &c. Now i● we were not mistaken in it , there would be no question of this : We think that faith is nothing but a perswasion that our sins are forgiven a perswasion that the promises are true , and the Scripture true , a perswasion that Christ died for my sins : And thence it is , that men are apt to be deceived in it . If they took Faith as it is in its self , ( a Marriage of our selves to Christ , with all our heart and affections , when he hath given himself to us as in Marriage and we are given to him . ) in doing this , we should never be deceived . So in his Treatise of the New Covenant , pag. 458. you must know that the Covenant is then dissolved , when that is dissolved that did make the Covenant : Lock what it is that puts a man into the Covenant of Grace at the first ; when that is taken away , then the Covenant is disannulled between God and us ; but till then the Covenant remaines sure . Now what is it that makes the Covenant ? Mark it : This is that which makes the Covenant ; when Jesus Christ offereth himself to us , and makes known his consent , &c. when we again come and take him , and give our consent to make him our Lord , and we subject our selves to him to be his ; when we say to the promised seed , He shall be my God and my Governour , and I will be among his people , and be subject to him ; I say , when the heart gives a full consent to this , &c. now the Covenant and contract is made between them . Now as long as this union continues between Christ and us , the Covenant is not disannulled ; So that in a word , the Covenant is never nullified till thou hast chosen to thy self another husband , till thou hast taken to thy self another Lord , &c. pag. 459. So that here you see 8ly . that every infirmity breaks not the Covenant . See also Treatise of Love , pag. 147. 9 That there is a Gospel curse following the breach of the Gospel Law , and that it is unrepealable and more terrible then that of the Law pag. 19 , 20. 10 , What near conjunction love hath with Faith in justifying . See Treatise of Effectuall Faith ▪ 41 , 42. 11 , That the promise and offer of Christ is generall , see Treatise of Faith , pag. 9 , 10. I will transcribe but one more , Treatise of the New Covenant , pag. 317 , 318. You must know there is a two-fold Covenant , one of works , another of grace , &c , The Covenant of grace runs in these termes [ Thou shalt believe ; thou shalt take my Sonne for thy Lord and thy Saviour , and thou shalt likewise receive the gift of Righteousnesse , which was was wrought by him , for an absolution for thy sinnes , for a reconciliation with me , and thereupon thou shalt grow up in love & obedience , towards me , Then I will be thy God , and thou shalt be my people . ] This is the Covenant of grace , &c. In this you see also , 12ly . That love and sincere obedience are parts of the condition of the New Coveuant . Thus you see I am not in these 12. points singular ; and in more could I also prove his context ; though in some things I confesse he differeth ; as in making Faith an instrument in our justification , pag. 54. Of Faith. But as I take that to be a small difference ; so it is apparent by the forecited places , that he took Faith to justifie , as the condition of the Covenant ; and so the difference is but verball ; yet speaking in the common phrase put him upon that absurdity , pag. 56. Treatise of Faith , viz. to say , That reconciling and justifying are acts of Faith : If he had said , but that they are effects of Faith , it had been more then ( in proper strict sence taken ) can be proved . To the fifteenth Objections . TO your fifteenth Objection I answer , 1. The Apostle in those places dealeth with the Jews , who trusted to works without and against Christ : This is nothing against them that set not up works in opposition nor coordination but onely in subordination to Christ. 2. If I affirmed that works are the least part of that Righteousnesse which the Law requireth , and which must be so pleaded to our justification , then I should offend against the freenesse of grace : But when I affirme , that all our legall Righteousnesse is onely in Christ , then doe I not make the reward to be of debt , or lesse free . 3. The Apostle in the same verse Rom. 4. 5. saith , that his Faith is counted for Righteousnesse ; and I have proved before that subjection is a part of Faith. 4. The Apostle plainly speaketh of that Righteousnesse whereby we are formally righteous , and which we must plead that we may be justified from the accusation of the Law ; and this is neither in Faith nor works , but in Christ : But he nowhere speaketh against that which is only the condition of our participation of that , and whereby we must escape the condemnation of the Gospell , which is Faith , as I have opened before . 5. If the Apostle should meane otherwise , it were as much against your Doctrine as mine . For is not Faith a work or act of ours ? But you will say , That though Faith which is a work do justifie , yet not as a work , but as an instrument . I answer . 1. To be an actuall apprehension of Christ ( which you call its instrumentality ) is to bee a work ; Therefore , if it justifie as it is such an apprehension , it justifieth as a work . 2. So also say I , that subjection and obedience justifie , 1. Not as works simply considered ; 2. Nor as legall works ; 3. Nor as meritorious works ; 4. Nor as Good works which God is pleased with ; 5. But as the conditions to which the free Law-giver hath promised justification and life . Nay , your Doctrine ascribeth farre more of the work to man then mine ; for you make justification an effect of your own Faith , and your Faith the instrumentall cause of it , and so make your selfe your owne justifier . And you say your Faith justifieth , as it apprehendeth Christ , which is the most intrinsecall ; essentiall consideration of Faith , and so Faith hath much of the honour . But while I affirm that it justifieth onely as a condition , which is an extrinsecall consideration , and aliene from its essence or nature , I give the glory to him that freely giveth me life , and that made so sweet a condition to his Covenant , and that enableth me to performe the said condition . And thus I have according to my measure of understanding answered your Objections , as fully as necessitated brevity would permit . And for that question which you propounded about Relaxation , Abrogation , &c. of the Law , which you confesse you doe not well understand ; I refer you to Vossius Defens . Grotii de Satisf . cap. 27. where ( among other things ) hee telleth you that Apud Romanos seu ferenda esset Lex , populus rogabatur an ferrivellet ? seu tollendae , rogabatur , an tolli eam placeret ? Hinc rogari lex dicebatur , quae ferrebatur , ut dicit Vlp. Tit. 1. Regal . Eâdemque de causâ abrogari dicebatur , cum antiquaretur , &c. And then he explaineth all those phrases to you out of Vlpian . Lex rogatur , id est , fertur ; vel abrogatur , idest , prior lex tollitur ; vel Derogatur , id est , pars primae tollitur : aut subrogatur , id est adjicitur aliquid primae legi : aut Obrogatur , id est , mutatur aliquid ex primâlege . And so concludeth , that the first Law was not abrogated , but relaxed , dispensed with , and obrogate . How farre it was executed , I have shewed you in the Treatise . But the last task you set me , is of all the rest most ungratefull , endlesse , and ( in my judgement ) unnecessary , viz. [ To answer what other men have written against some doctrines which I have here asserted . ] 1. It is a work ungratefull to search into other mens weaknesse and mistakes ; to handle the truth in a way of contention or to speak in way of derogation of the labours of the learned and godly . 2. And should I fall upon a confutation of every man that hath written contrary to any thing in my Book , the task would be endlesse , and I might stuffe a great deale of paper with words against words , and perhaps adde little matter to what is already written ; which is a work unfit me for to undertake who have so much better work to doe , and am like to have so short a time to doe it in . 3. And it seemes to me a needlesse task ; partly because from the cleering and confirmation of the positive truth , you may be enabled to answer opposers your selfe . 2. The Authors which you mention doe so easily and effectually assault the doctrines mentioned , that I should think no judicious man can thereby be staggered . But at your request I will briefly consider them particularly . The Authors which you refer me to , are two , D. Maccovius , and Mr. Owen . The points which they contradict are three . 1. That our legall Righteousnesse which we have in Christ , consisteth not formally in obedience to the Precept of the first Covenant , but onely in satisfaction for our Disobedience . This Maccovius opposeth in Colleg. Theol. par 1 Disp. 10. & par . 4. Disp. 9. 2. [ That Christ payed not the same debt which was in the first obligation , but the value ; and so the Law was not properly and fully executed , but relaxed . ] This , you say , Mr. Owen confuteth in Grotius , in his late Treatise of Vniversall Redemption , lib. 3 cap. 7. p. 140. 3. [ That no man is actually and absolutely justified ( no not so much as in point of Right ) either from eternity , or upon the meere payment of the bebt by Christ , till themselves doe beleeve . ] This , you say , is confuted by both of them , Maccov . par . 3. Disp. 16. & par . 1. Disp. 17. Et owen ubi supra . If mens names did not more take with you then their Arguments , you might have spared me this labour . But briefly to the first of these I answer . 1. Most passages in Maccovius doe affirm but that Christ obeyed for us , as well as suffered for us ; and who denyeth that ? 2. Of those passages which yet goe further , there is few of them that say any more then this , that Christs active Righteousnesse did merit for us that life and glory which is given by the New Covenant , more then we lost by breaking the Old : But this is nothing to our Question which is onely about justification . For I have cleared to you before , that Justification is ( properly and strictly taken ) one of those acts whereby we are recovered from the condemnation of the Law , and set in statu quo prius ; and not one of those acts which give us that additionall glory which is Adoption , Union , Glorification . 3. Those few Arguments which yet doe drive higher then this , are so fully answered already by Mr. Gataker against Lucius , Gomarrus , , &c. and Mr. Goodwin ( notwithstanding Mr. Roboroughs Answer ) and divers others , that I am resolved not to lose so much time and labour , as to doe that which is better done already , then can be expected from me . 4. Onely one argument more then usuall I finde in part 1 Disput. 10. And which I confesse deserveth a speciall consideration , And that is this . [ If Christ onely suffered for us , then the righteousnesse of Adam , had hee continued in innocency , would have been more excellent then the righteousnesse of Christ : For the law requireth obedience principally and suffering but per accidens . But the consequence is false , because else Christ hath not set us in as good a state as we fell from . ] To this I answer . 1. This righteousnesse may be termed excellent in severall respects . 1 In reference to its Rule : 2. Or in reference to its Ends. The 1. denominateth it Good in it self : The second denominateth it good to us . Now the Rules to measure it by , are two : 1. The neerest inferiour Rule ; which is the Law : 2. The remote superiour Rule ; which is the good pleasure and will of the Law-maker . 2. The ends which may denominate our righteousnesse more excellent , are : 1 The glory of Gods justice and mercy : 2. The glory of the Mediatours love , and the setting up of his kingdom : 3 And the good of the creature : Or rather all these in one . Now these things thus standing , I answer thus . 1 I acknowledge that the Law made for mankinde doth primarily require obedience , and but secondarily suffering , and upon supposition of disobedience . 2. But you must distinguish betwixt what the law requireth of us , and what of the Mediatour : the law to the creature , and the law to the Mediatour , are in severall things different : The will of his Father which he came to doe , consisted in many things which were never required of us : such are all the works proper to the office of Mediatourship . Now though the Law required of us meer creatures primarily Obedience active ; Yet that which was principally imposed upon the Mediatour and undertaken by him , was to satisfie for our disobedience : And so the principall part of his works was passive obedience , and that in him was as excellent or more then Active obedience ; though in us it would not have been so ; because the law did not require it of us in the first place , as it did of Christ. 3. If you call that most excellent which is best pleasing to God the Law-maker ; then certainly the satisfaction of Christ did please him better , then Adams perseverance in innocencie would have done . This needeth no proof but the consideration of the event . 4. And for the ends of righteousnesse , let us consider them distinctly ; and see whether Christs satisfaction do not attain them all more eminently and fully then Adams perseverance would have done . 1. The glory of Gods justice would not have been manifested so , if Adam had stood , as it was by Christs sufferings : 2 Nor the glory of his mercy and free grace . 3 Nor the Mediatours love : 4 Nor would the Kingdom of the Mediatour have been set up , nor his honour so advanced . 5. Nor the saints advanced to so high a dignity and happinesse , as now they are and shall be by Christ. So that in what respect is our righteousnesse lesse excellent ? or who is the looser ? Not the Father ; Not the Mediatour : All the question is of our selves : But that is onely in point of our honour : It is acknowledged , that to the creature it would have been more honourable to have kept his innocency , then to have his disobedience satisfied for by another . But here consider these things , 1 Gods honour is to be preferred to ours . 2 And the Mediatours advancement before our advancement . 3 It was the very design of God in the Gospell way of our salvation to take down our honour , that the creature might not glory in it self , but all might be acknowledged to free grace : And shall we think it a wrong , if we have not a righteousnesse as honourable to our selves as that which we lost ? 4 Our happinesse will be greater though our honour will be lesse : For we shall have a far greater glory . And that is better then meer honour . 5 Yea we shall have more honour then we lost : A reall honour of being the sons of God , and members of Christ , and heirs of glory : And this is greater then the honour of our perseverance would have been . Onely this being all freely given redoundeth to the giver : but still the reall honour and happinesse we enjoy therefore is it the everlasting work of Saints , to praise the Lamb who hath redeemed them out of a●l nations , and made them Kings and Priests to God ; which implyeth an acknowledgement of their former disobedience and misery , ( and so taking dishonour to themselves ) and yet the greater glory to Christ , and happinesse to them . 6. Moreover we have now besides the righteousnesse of Christs satisfaction a personall evangelicall righteousnesse , consisting in the fulfilling of the conditions of the law of grace . So that our little losse of the honour of self-performance you see is in these 6. respects abundantly recompensed . So that to our selves a righteousnesse of tisfaction , is better then a righteousnes of personall obedience . And as it is found in Christ , it is also in it self more excellent . Yet further ; that it is not derogatory to Christ , doth thus appear . 1 He had in himself both sorts of righteousnesse ; viz. Of obedience to the Precept , and of satisfaction to the threatning . Though both could not be ours , retaining their forms as such : because the ( law requireth but one sort of righteousnes of one person for himself : so that we derogate nothing from Christs righteousnesse or perfection . 2. Both these sorts in Christ , viz. his active and passive ( as I conceive ) doe concurre to make up that one sort of righteousnesse necessary for us , viz. Or satisfaction to the threatning : and so both conjunct are our righteousnesse , though not as two sorts of righteousnesse , but as one . Yet I know that this is somewhat dark and doubtfull , because Obedience is a thing commanded and not threatened : But yet seeing Christ payed not the Idem , but the Tantundem ; not the very same debt mentioned in the threatning , but the value . I think therefore that his obedience as such may goe in to his satisfaction . 3. I also freely acknowledge , that the additionall happinesse which we have by Christ , more then we lost in Adam , contained in our Adoption , Union with Christ and Glorificacation , are procured by Christs active obedience as such , as well as by his satisfaction in suffering . If yet besides all this , any will maintain that we fulfilled the precepts of the law in Christ ; or that his fulfilling of them as such , is our righteousnesse , let them shew me solidly what neede we have of Christs sufferings , and let them answer what is said to the contrary by the formentioned Authors ; and I shall quickly yeeld . To conclude , that God accepteth this righteousnesse of satisfaction as being equivalent to that of obedience ( though obedience be first in the law , and the precept the principall part ) and so that he is as well pleased with us as if we had obeyed : may appear from the end & nature of satisfactory punishment . For the penalty of a perfect just law is supposed to be such , that it will make a perfect compensation or satisfaction for all the wrong we have done , to the law-maker or the publique : so that being paid or suffered , we must needs in point of innocency be in statu quo prius . I know some object thus , If a theef be burnt in the hand and so the law satisfied , yet he hath lost his credit , and will not be taken or trusted for an honest man. Answ. You must distinguish 1. betwixt his breach of mans law , and his breach of Gods law . 2. Betwixt his actuall fault , and his habituall pravity . And then you will see , that his burning in the hand was for the breach of mans law ; but the perpetuall infamy is a part of the penalty inflicted by God for the breach of his law , by the same fact . 2 That his suffering was onely for his actuall fault : But our distrust and contempt of him is also for the pravity of his heart by that fact discovered , of which mans Law taketh not notice . But if you instance in the breach of a meer penall law ( as for keeping Artillery , for forbearing to eat flesh in Lent , &c. ) You will see that the meer suffering or paiment , doth put the offendour in as good a condition as he was before . But the Disputant in Maccovius thinketh to strike all dead , with this case . In 1 Sam. 11. 7. the penalty for them that would not go out with Saul to battell , was , that their oxen should be hewed in pieces ; yet ( saith he ) they should besides this have lost their part in the prey or spoils . To which I answer . 1. Then the losse of the spoil was implyed as part of the penalty . 2 He all along runneth upon a false supposition ; viz , That Adam besides the continuance of the happinesse which at first was freely given him , should moreover by his obedience have merited or procured some further reward : Now ( saith he ) this reward must be procured us by Christs active righteousnesse , though his satisfaction put us into the state we fell from . But all this is a meer fiction . For where doth the scripture talk of Adams meriting any more , or where doth it promise him any more then the continuance of that happinesse which he then had ? So I have done with the first Question . Your 2. is [ whether Christ paid the same debt which was in the first obligation ? ] And here you send me to Mr. Owen . Answ. 1. I had farre rather you had objected your self . For I cannot well understand Mr. Owens minde . in pag. 137. He distinguisheth betwixt paying the very thing that is in the obligation ; and paying of so much in another kinde . Now this is not our question , nor any thing to it ; for we affirm that Christs suffering was of the same kinde of punishment , ( at least in the main ; ) but yet not the very same in the obligation . In pag. 140. He states the question far otherwise , ( and yet supposeth it the same ) viz , whether Christ paid the Idem , or the Tantundem ? which he interpreteth thus ; that which is not the same , nor equivalent to it , but onely in the graous acceptance of the Creditour . Now what he means by not equivalent I cannot tell . 1. If he mean not of equall value , then he fighteth with a shadow ; he wrongeth Grotius , ( for ought I can finde in him ( who teacheth no such doctrine : How-ever , I do not so use to English solutio Tantidem . But if he mean that it is not equivalent in procuring its ends , ipso facto , delivering the debtour , without the intervention of a new confession or contract of the creditor , ( as solutio ejusdem doth , ) then I confesse Grotius is against him ; and so am I. So also [ God 's Gracious acceptance ] is either his accepting lesse in value then was due , and so remitting the rest without payment : ( this I plead not for , ) or els it is his accepting of a refuseable payment , which though equall in value yet he may chuse to accept according to the tenour of the Obligation . This is gracious acceptance , which Grotius maintaineth ? and so doe I ; and so distinguish betwixt solutio & satisfactio , payment : and satisfaction . Yet here Mr. Owen entereth the lists with Grotius ; And. 1. He overlooketh his greatest Arguments . 2. He slightly answereth onely two . And 3. when he hath done , he saith as Grotius doth , and yeeldeth the whole cause . These three things I will make appeare in order . 1. The chiefe Argument of Grotius and Vossius is drawne from the tenor of the Obligation , and from the event : The Obligation chargeth punishment on the offendor himselfe . It saith In the day thou eatest , thou shalt dye . And Cursed is every one that continueth not in all things , &c. Now if the same in the Obligation be paid then the Law is executed , and not relaxed ; and then every sinner must dye himself , for that is the Idem , and very thing threatned : So that here , Dum alius solvit , simul aliud solvitur . The Law threatned not Christ , but us . ( Besides , that Christ suffered not the losse of Gods love , nor his image and graces , nor eternity of torment , of which I have spoke in the Treatise . ) What saith Mr. Owen to any of this ? 2. The two Arguments he dealeth with , are these . 1. The payment of the very debt , doth ipso facto , free the debtor To which he answereth , that Christs death doct actually or ipso facto , free us . This Answer I shall consider under your last question whereto it belongeth . To the second Argument that the payment of the same thing in the Obligation , leaveth no roome for pardon he answereth thus : 1. Gods pardoning comprizeth the whole dispensation of Grace in Christ : As 1. The laying of our sinne on Christ. 2. The imputation of his Righteousnesse to us ; which is no lesse of grace and mercy : However , God pardoneth all to us , but nothing to Christ : So that the freedome of pardon hath its foundation . 1. In Gods will freely appointing this satisfaction of Christ. 2. In a gracious acceptation of that decreed satisfaction in our stead . 3. In a free application of the death of Christ to us , &c. so farre Mr. Owen . To which I answer : 1. Pardon implieth Christs death as a cause ; but I would he had shewed the Scripture , that maketh pardon so large a thing , as to comprize the whole dispensation of Grace ; or that maketh Christs death to be part of it , or comprized in it . 2. If such a word were in Scripture , will he not confesse it to be figurative , and not proper , and so not fit for this Dispute ? 3. Else when he saith , that Christs death procured our pardon , he meaneth that it procured it self . 2. Neither is imputation of Righteousnesse any part of pardon but a necessary antecedent ; so that here is no part of pardon yet in all this . 3. The same may be said of Gods Acceptation . 4. It s Application is a large phrase , and may be meant of severall acts ; but of which here , I know not . 5. How can he call it , A gracious Acceptation , a gracious imputation , a free Application , if it were the same thing which the Law required that was paid ? To pay all according to the full exaction of the Obligation , needeth no favour to procure acceptance , imputation , or application . Can Justice refuse to accept of such a payment ? Or can it require any more ? Object . But it is of grace to us , though not to Christ. Answ. Doth not that clearely intimate , that Christ was not in the Obligation ? that the Law doth threaten every man personally ; Or else it had been no favour to accept it from another . 3. That Mr. Owen giveth up the cause at last , and saith as Grotius ( having it seemeth not understood Grotius his meaning ) appeareth p. 141 , 142 , 143. For 1. he acknowledgeth that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a Christian . ) 2. He saith , It was a full valuable compensation , ( therefore not of the same . ) 3. That by reason of the Obligation upon us , we our selves were bound to undergo the punishment , ( therefore Christs punishment was not in the Obligation , but only ours , & so the Law was not fully executed , but relaxed . ) 4. He saith he meaneth not that Christ bore the same punishment due to us , in all accidents , of duration and the like ; but the same in weight and pressure , ( therefore not the same in the Obligation , because not fully the same : Not the same numerically ; nor perhaps specifically in all respects , if the losse of Gods Love and Image , and incurring his hatred , the corruption of the body , the losse of right to , and use of all the creatures and the losse of all comforts corporall or spirituall , &c. were any part of the curse . ) yet that it was in the greatest respects of the same kinde , I doubt not . 5. He saith , God had power so farre to relax his owne Law , as to have the name of a surety put into the Obligation , which before was not there ; and then to require the whole debt of that surety . And what saith Grotius more then this ? If the same thing in the Obligation be paid , then the Law is executed ; and if executed ( properly and fully ) then not relaxed . Here he confesseth that the sureties name was not in the Obligation ; and that God relaxed the Law to put it in . Now the maine businesse that Grotius there drives at , is but to prove this relaxation of the Law , and the non-execution of it on the offenders threatned . I Iudge that Mr. Owen hath no better successe in his next assault of Grotius , on that question , [ whether God manage this work of relaxing the Law , punishing Christ for us , &c. as a Creditor , or as an absolute Master , or as a Judge under Lawes , or as the supreme Rector ? the last of which Grotius maintaineth ? He that readeth Grotius and Vossius own words , doth need no further defensative against the force of Mr. Owens Answers . But this is nothing to me . Onely I would not have any truth to fare the worse for Grotius his defection . It was himself that deserved the discredit , and not the Truth of God. The third and last contradicted Article is , That no man is actually and absolutely justified upon the meer payment of the debt by Christ , till they become Beleevers . Against this , you send me to both the forementioned Authors . Answ. 1. When I first cast my eye upon the two fore-cited Disputations in Maccowski , I had thought he had spoke onely of the universall conditionall Justification of men , when he saith , that active Iustification was at the begining of the first promise ; But my charitable thoughts I soon saw were mistaken . But I find , as his Doctrine is very strange , so are his proofs as slender , as any mans you could have sent me to . 1. Is it not strange that Active justification should be perfected 5000. yeares before Passive justification is in being ? I thought Passive justification had been the mediate effect of the Active ; And that God had justified no man , who is not thereby justified . 2. And as strange and abhorred to me , is the other part of his doctrine , viz. That Faith onely taketh knowledge of justification formerly wrought . And his Arguments are as weak as the doctrine erroneous . 1. The first is Because the Object must needs go before the Act. Answ. But is it not pity that so excellent a Doctor should think that justification ( & that not only in offer , but in actuall being ) should be the object of justifying Faith ? I am ashamed to confute so sencelesse an assertion . Sure it is Christ , and not actuall justification that is the object . When the Scripture saith , that Whosoever beleeveth shall be justified is it a learned Exposition which thus interpreteth it ? [ You that are elect , are already justified , and if you will beleeve it , you shall know it ; ] 2. He citeth Paraeus , saying , that Faith doth not effect justification , but accept it . Answ. 1. They that say , Faith is the instrumentall cause of justification , must needs say , that Faith effectth it . 2. Faith accepteth Christ for justification . 3. It accepteth not justification as being actually and absolutely our owne before the acceptance : But it accepteth a conditionall justification offered to me , that by the acceptance it may become absolutely mine . His citing of Tossanus words is nothing for him : For when hee saith , that All the Elect are justified in Christ , in respect of the merit thereof it is no more then to say that Christ hath merited their justification : which who denyeth ? But the great Argument which he and all of his judgement do trust to , is this : If the surety so undertake or discharge the debt , that the creditor rest satisfied with that undertaking or discharge ; then is the debtor free from the debt . But Christ hath so undertaken and discharged the particular debts of the Elect ; therefore the Elect are freed . Answ. 1. Payment is refusable , or not refusable : That payment which is of the same thing in the Obligation , either by our selves or our Delegate , is not by the Creditor refusable ; so that if we had paid it , or Christ had been our Delegate , appointed by us to pay the same that was due , then God could not have refused to take that payment : But Christ being appointed to this by the Father , and not by us ; and also paying not the very same , but the value , God might have refused the payment . 2. Where the payment is not refusable , there the discharge of the debtor is not refusable , but doth follow ipse facto : But where the payment is refusable , ( as here it was ) the Creditor may accept it upon what termes he pleases , and chuse to give the Debtor an absolute discharge ; so that it being the full agreement and pleasure both of the Creditor and the Surety , the father and the sonne , that the Debtor should have no discharge by the payment but upon a certaine condition by him to be performed , no doubt he shall have none till he have performed it . 3. So that Gods accepting the payment and being satisfied with it , may be understood . 1. In respect to the Surety , and the value of his payment ; and so God was well pleased and fully satisfied in Christs payment , as bein the full value that his justice did require , and beyond which he expected no more at his hands . 2. Or it may be spoken in reference to the debtor , the sinner , and the effecting of his freedome : And so God was not immediately upon Christs payment , so satisfied or well pleased with the particular offenders , as to deliver and discharge them without requiring any thing at their hands . 1. For he will first have them perform the imposed condition of taking Christ who hath bought them , for their only Saviour , Husband , and Lord. To these of Maccovius , Mr. Owen in the place ( against Grotius ) which you referre me to , addeth some more . As 1. By death he deliver us from death : Answ. Not immediately nor absolutely , nor by his Death alone ; but by that as the price , supposing other causes on his part , and conditions on ours to concurre before the actuall deliverance . 2. He saith The Elect are said to dye and rise with him . Answ. Not in respect of time , as if we dyed & rose at the same time , either really or in Gods esteem : Nor that we dyed in his dying , & rose in his rising . But it is spoken of the distant mediate effects of his death , & the immediate effects of his Spirit on us , rising by regeneration to union and Communion with Christ. 3. He saith , Christ hath redeemed us from the curse , being made a curse for us , Gal. 3. 13. Answ. I explained before how farre we are freed by Redemption ; He hath redeemed us , that is , paid the price ; but with no intent that we should by that Redemption be immediately or absolutely freed . Yet when we are freed , it is to be ascribed to his death as the meritorious cause ; but not as the onely cause . 4. He saith The hand-writing that was against us , even the whole obligation is taken out of the way and nailed to his Crosse. Answ. 1. By the hand-writing of Ordinances , is especially meant the Law of Ceremonies . 2. If it be meant also of the curse of the Old Covenant , then it cannot be so understood , as if the Covenant it self were abrogate for the reasons I have before given in the Treatise . 3. Nor yet that any are absolutely discharged from the curse , till they perform the condition required for their discharge . 4. But thus farre the Law is taken down , that our Redeemer hath bought us from that necessity of perishing that lay upon us for our transgressing that Law ; so that no man is now condemned for the meer violation of that first Covenant ; and so he hath taken the Law into his owne hands , to charge only upon those that break the conditions of the New Covenant . 5. And so he hath taken downe the condemning power of the Law as it standeth by it selfe , and not as it is under the Covenant of grace : And hee hath freed us from the curse conditionally , and the condition is easie and reasonable . 6. So that quoad meritum , the work is done . All the satisfaction is made , and price paid ; and therefore in Heb. 1. 3. it is said to be done . If a man where a 1000 l. in debt , and had tryed all meanes , and had no hope left to procure his discharge : And if a stranger to him goe to the Creditor , and buy the Debtor who is in prison into his owne hands , by paying all the debt , yet resolving , that if he refuse his kindnesse , hee shall have no benefit by it , but lye and rot there ; May it not be fitly said , that the debtor is delivered ? because the great difficulty which hindered , is removed ; and the condition of his freedome is so reasonable , that common reason supposeth he will not stick at it ; and if he doe , it is utterly against reason and humanity , for hee may be freed if he will. Therefore it is no unfit phrase , to say the man is freed as soon as his debt is payed : But yet he is not absolutely freed , nor actually neither in point of personall right , nor of possession . And for his humane refusall of the kindnesse of his Redeemer , may lye and perish there , and be never the better , but the worse for all this . 7. Yet it being the absolute purpose both of the Father and Mediator , to cause all the Elect to perform this condition of their discharge ; therefore Redemption is a cause of their certaine future discharge , and a linke in the inviolable chaine of the causes of their salvation : But to the rest of the world it is not so . But I doe not well understand the meaning of the Author you referre me to : For he saith , [ That Christ did actually and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possesse it ; but only we have actuall right to all the fruits of his death : As a prisoner in a farre Countrey who is ransomed , but knoweth it not , nor can enjoy liberty till a Warrant be produced , &c. But 1. Whether a man may fitly be said actually , and ipso facto , to be delivered and discharged , who is not at all delivered , but onely hath right to deliverance , I doubt . 2. Knowledge and posiession of a deliverance are farre different things : A man may have possession and no knowledge in some cases ; or if he have both , yet the procuring of knowledge is a small matter , in comparison of possession . 3. Our knowledge therefore doth not give us possession ; so that the similitude failes , for it is the Creditors knowledge and satisfaction that is requisite to deliverance . And our Creditour was not in a farre and strange countrey , but knew immediately , and could either have made us quickly know , or turned us free before we had knowne the cause . 4. Nor can it easily be understood , how God can so long deny us the possession of Heaven , if wee had such absolute actuall Right ( as he speaketh ) so long ago ; which seemeth to expresse a jus ad rem & in re . If it be said , wee are yet in our minority , and not fit for present possession . I answer , That this fitnesse and our maturity is part of the deliverance , or benefit ( which he saith , de facto , we had right to : ) And so we should have had that also in present possession . 4. But if he doe meane onely a right to future possession ( for such there is , ) yet I confesse it is beyond my conceiving , how in regard of the relative part of our deliverance , that right and the possession should stand at so many yeeres distance . To have right to Gods favour and acceptance , and to have possession of that favour ; to have right to the remission of sinne , and adoption , & to have possession of these , do seeme to me to be of neerer kin . Except he should think that possession of favour is nothing but the knowledge or feeling of it ; and that possession of pardon is the like ; & that Faith justifieth us but in foro conscientiae : But I will not censure so hardly till I know it . Indeed there is a justification by publike declaration at the great judgement , which much differeth from a meer Right . But our justification by faith here is but a justifying in the sence of the Law , or giving us right to that full justification : So that To have right to it , and to have possession of it in point of Law or Right ; is to me all one : For what doth Faith give us possession of in its justifying Act , but this legall right ? 5. And indeed , it seemeth to me a full definition of all pardon and justification which is here to bee expected , which he layeth downe ; Hee saith , Christ did deliver us from the curse , and take away the Obligation which was against us ipso facto . And I think to be justified , is but to be freed from the curse or condemnation ; and to be pardoned , is nothing else but to be freed from the obligation to punishment . And is remission and justification the immediate effect of Christs death ? What ever this Writer thinketh in this , is nothing to us : But because I would not have you so palpably and dangerously erre , let mee say a little more against this mistake . You may remember I have oft told you , of how great moment it is in Divinity , to be able soundly to distinguish betwixt immediate & Mediate Effects of Christs Death . ( I think Tho. Moore meant the Immediate and Mediate Effects , which he calleth Ends which hath caused a great many pages about the Ends of Christs Death , to be written by his Antagonists to little purpose . ) Now I would have you know , that this actuall Remission and Justification , are no Immediate , but Mediate effects of Christs Death ; no , nor a personall right thereto if there be any such thing distinct from actuall freedome . And to this end I pray you weigh these Arguments . 1. What Right soever God giveth to men to things supernaturall such as justification , remission , adoption ) he giveth by his written Lawes . But by these Lawes hee hath given no such thing to any Beleever , ( such as are the Elect before conversion , ( therefore , &c. The major is evident : Gods Decree giveth no man a personall right to the mercy intended him . And for the minor , no man can produce any Scripture giving to unbeleevers such a right . 2. If God hate all the workers of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please God , and he that beleeveth not is condemned already ; then certainly the Elect while they are unbeleevers are not actually , de facto , no nor in personall Right , delivered from this hatred , wrath , displeasure and condemnation . But the major is the very words of Scripture ; therefore , &c. 3. If we are justified onely by Faith , then certainly not before Faith : But we are justified onely by Faith ; therefore , &c. I doe in charity suppose that you will not answer so groslely , as to say , we are justified in foro Dei , before Faith , and onely in foro conscientiae , by Faith , till you can finde one word in Scripture which saith , that an unbeleever is justified , If I thought you were of this opinion , I should think it an easie task to manifest its falshood . And if you say that we are justified in Gods Decree before Faith : I answer , 1. It is no justification ; shew me the Scripture that calleth it so . 2. Nay , it clearely , implyeth the contrary . For Decreeing is a term of Diminution , as to justifying . He that saith he is purposed to free you from prison , &c. implyeth that as yet it is not done . To be justified or saved in Decree , is no more but that God decreeth to justifie and save us ; and therefore sure it is yet undone . 4. If we are exhorted while we are unbeleevers , to be reconciled to God , and to beleeve for remissions of sins ; then sure we are not yet reconciled nor remitted ; But the former is evident in Scripture ; therefore , &c. 5. No man dare affirm , that we are immediatly upon Christs death , delivered actually , and ipso facto , from the power or presence of sin , nor from afflictions and death , which are the fruits of it ; nor yet that we are freed from the distance and separation from God which sin procured . And why then should we think that we were immediately delivered from the guilt and condemnation ? I know the common answer is , that justification is an immanent act , and therefore from eternity ; but Sanctification is a transient act . But I have disproved this in the Treatise , and cleared to you , that justification is also a transient Act : Otherwise Socinianisme were the soundest doctrine , that Christ never needed to satisfie , if we were justified from eternity . Yet ( to confesse the truth ) I was long deceived with this Argument my self , taking it upon trust from Dr. Twisse and Mr. Pemble , ( whom I valued above most other men ; and so continued of that same judgement with these Authors you alledge , and remained long in the borders of Antinomianisme , which I very narrowly escaped : And it grieveth me to see many of our Divines to fight against Jesuites and Arminians with the Antinomian weapons , as if our cause afforded no better ; and so they run into the far worse extream . I undertake to manifest to you , that this Doctrine of Christs immediate Actuall delivering us from guilt , wrath , and condemnation , ] is the very pillar and foundation of the whole frame and fabrick of Antinomianisme . But these things which you draw out of me here unseasonably ; I am handling in a fitter place , ( in a small Tract of Vniversall Redemption : ) But the last week I have received Amiraldus against Spanhemius exercitations , who hath opened my very heart , almost in my own words ; and hath so fully said the very same things which I intended , for the greater part , that I am now unresolved whether to hold my hand , or to proceed . The Lord give you to search after the truth in love , with a humble , unbyassed , submissive soul ; neither losing it through negligence and undervaluing , nor yet diverted from it by inferiour controversies , nor preverted by self-confidence , nor forestalled by prejudice , nor blinded by passion , nor lost in contentions , nor subverted by the now-ruling spirit of giddinesse and levity , nor yet obscured by the confounding of things that differ ; that so by the conduct of the Word and Spirit , you may attaine the sight of amiable naked truth , and your understanding may be enlightned , and your soul beautified by the reflexion and participation of her light and beauty , that your heart being ravished with the sense of her goodnesse , and awed by her Authority , you may live here in the constant embracements of her , and cordiall obedience to her , till you are taken up to the prime eternall Truth and Goodnesse . Rom. 14. 9. For to this end Christ both dyed , and rose , and revived , that he might bee Lord both of the dead and living . Ephes. 1. 22. And ( God ) hath put all things under his feet , and gave him to be the head over all things to the Church . Heb. 5. 9. And being made perfect , hee became the Author of eternall salvation to all them that obey him . Revel . 20. 14. Blessed are they that doe his commandements , that they may have right to the Tree of Life , and may enter in by the gate into the City . Sayings of excellent Divines ; added to satisfie you who charge mee with Singularity . D. Twisse his Discovery of Dr. Iacksons vanity , p. 528. WHat one of our Church will maintain , that any one obtaines actuall Redemption by Christ without Faith ? especially considering that Redemption by the Blood of Christ , and forgivenesse of sinnes are all one , Eph. 1. 17. Col. 1. 14. Byshop Hooper cited by Doctor Jackson . ( Christ ] onely received our infirmities and Originall Disease , and not the contempt of him and his Law. Expounded by Dr. Twisse against Dr. Iackson , pag. 584. His meaning in my judgement is onely this , that Christ hath made satisfaction for the imperfections of our Faith and holinesse , although we continue therein untill death : But he hath not made satisfaction for the contempt and hatred of his Word , &c. in case men doe continue therein unto death . Alstedius Distinct. Theol. c. 17. pag. 73 The condition of the Covenant of Grace , is partly Faith , and partly Evangelicali obedience or holinesse of life proceeding from Faith in Christ. Idem ibid. cap. 23. Christ is our Righteousnesse in a causall sense , but not in a formall sence . Sadeel . advers . human . satisfact . pag. 213. Christs satisfaction is to them profitable to whom it is truly applied . The way of application is this , that the merits of Christ be imputed to us : This imputation is done when the Holy Ghost begetteth in us a true faith , which receiving the benefit of Christ , doth at once also produce in us the true fruits of our Regeneration . Rivetus in Disput. de Satisfactione . God was not bound to accept the satisfaction performed by another , although sufficient ; unlesse ( which he could not ) man had satisfied himself , and had born the punishment due to his sin ; therefore there was a necessity that a Covenant should intercede , and God himself propound a Mediator . That there must an agreement intercede on his part who was satisfied , I have proved , without which the satisfaction had been in vain , Ibidem . Ibidem . ibid. Thes. 4 , 5 , 6. The Act which in satisfaction God performeth , it is of a supreme Judge , freely relaxing his own Law , and transferring the penalty on another : So that in this relaxation Gods supreme dominion may be observed : For how could God have relaxed his Law , if he had not been the supreme Rector , or had been under a Law himself ? And by the transferring the penalty from the sinner , & exacting it of the surety , the relation of a party offended , as such , is removed from God , &c. Iam. 4. 12. So he proceedeth to prove , that God could and did relax his Law , as being positive , and so relaxable ; that it is abrogate , not expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And what of it was relaxable , and what not , &c. Bellarmine confesseth ( l. de just . cap. 7. ) that our opinion is right , if we mean , that Christ merits are imputed us , because they are given us , and we may offer them to God the Father for our sins , because Christ undertook the burden of satisfying for us , and reconciling us to God. Which Rivet approveth , Disp. de justific . Dr. Twisse Vindic. Grat. l. 2. par . 2. crim . 3. §. 6. I confesse salvation , and so pardon and adoption , are offered to all and singular men on condition they beleeve &c. And so I deny not , that Redemption is so farre obtained for all and every man. Dr. Twisse against Cotten , pag. 74. Still you prove that which no man denyeth , viz. That God purposed life to the world upon condition of obedience and repentance ; provided that you understand it right , viz. that obedience and repentance is ordained of God , as a condition of life , not of Gods purpose . Dr. Twisse Consid. of Tilenus Synod dort & Arles reduced to prac . pag. 61. Ger. Vossius interpreteth the will of God touching the salvation of all of a conditionall will , thus ; God will have all to be saved , to wit , in case they beleeve ; which conditionall will in this sence , neither Austin did , nor doe we deny . Idem pag. 143 , 144. I willingly professe that Christ dyed for all in respect of procuring the benefit ( of pardon and salvation ) conditionally , on condition of their faith . So also , pag. 154 , 161 , 165 , 170 , 194. And Discovery of Doctor Iacksons vanity , p. 527. 551. Iunius Parallel . l. 3. Heb. 5. 9. For the promise of salvation is made to obedience , and be queathed to it in the Testament of Christ himself dying . Paraeus in Hebr. 5. 9. To obey Christ is not onely to professe his Name , but to acknowledge him the onely perfect Redeemer , to cleave to him in true affiance , and to live worthy the Gospell . This condition in the whole Gospell is required in those that shall be saved . Universall Grace belongeth onely to the obedient . Piscator in Heb. 5. 9. Christ is not the Author of salvation to all men , but onely to those that obey him , that is , who beleeve his Promises , and obey his Precepts . Aretius in Heb. 5. 9. The benefit of Redemption is universall , and indeed belongs to all in generall , so be it we obey him . Calvin in Luk. 1. 6. We must so expound whatsoever the Scripture speaks of the Righteousnesse of men , that it overthrow not the forgivenesse of sins , whereon it resteth as a building on its foundation . They who simply expound it , that Zachary and Elizabeth were righteous by Faith , because they were freely accepted of God for the Mediatours sake , do wrest the words of Luke to a strange sence : And as to the matter it self , they say something , but not the whole . I confesse indeed , that the righteousnesse which is ascribed to them , ought to be acknowledged as received from the Grace of Christ , and not to the merit of works ; yet the Lord , because he imputed not to them their sins , doth dignifie their holy life , with the title of Righteousness . The folly of the Papists is easily refelled , who oppose this Righteousness to the Righteousness of Faith ; when as it flowes from it , so it ought to be placed in subordination to it , that so there be no disagreement between them . Perkins Vol. 1. p. 662. The true Gain . And lest any should imagine , that the very act of Faith in apprehending Christ , justifieth , we are to understand , that Faith doth not apprehend by power from it self , but by vertue of the Covenant . If a man beleeve the Kingdome of France to be his , it is not therefore his ; yet if he beleeve Christ and the Kingdome of Heaven by Christ , to be his , it is his indeed ; Not simply , because he beleeves , but because he beleeves upon commandment and promise : For in the tenour of the Covenant , God promiseth to impute the obedience of Christ to us , for our righteousness , if we beleeve . Perkins Vol. 1. p. 476. on Hab. 2. 4. Justice mentioned in the word is two-fold , the justice of the Law , and the justice of the Gospell : The justice of the Law hath in it all points and parts of justice , and all the perfection of all parts ; and it was never found in any upon earth except Adam and Christ. The justice of the Gospell hath all the parts of true justice , but it wants the full perfection of parts . And this kinde of justice is nothing else but the conversion of a sinner , with a purpose , will , and endeavour to please God , according to all the Commandments of the Law. Thus was Noah just , Iob , Zachary , Elizabeth ; and thus must the just man be taken in this place , Hab. 2. 4. Sop. 649. in the true Gain . God doth as it were keep a double Court , one of justice , the other of Mercy . In the Court of justice he gives judgment by the Law , & accuseth every man that continueth not in all things , &c. In this Court nothing can stand but the Passion and Righteousnesse of Christ ; and for the best works that we can doe , we may not look for any acceptation or reward , but use the plea of David , Enter not into iudgement with thy servant , O Lord , for no flesh shall be justified in thy sight . Now in the Court of Grace and Mercy God hath to deall with his own children , that stand before him justified and reconciled by Christ , and the obedience of such he accepteth in this Court , and mercifully regardeth , though imperfect — for christ . Perkins , Vol. 1. pag. 124. On the Creed . Christ as he is set forth in Word and Sacraments is the object of Faith. — Faith apprehendeth whole Christ. — pag. 125. First , it apprehendeth the very body and blood of Christ ; and then in the second place the vertue and benefits . — Whereas some are of an opinion that faith is an affiance or confidence , that seemes to be otherwise ; for it is a fruit of Faith. That Faith is so large as to contain very many acts , see Zanchy on Eph. 1. in loco communi de fide . That Word and Sacraments are the instruments of Justification on Gods part , Zanchy affirmes on Ephes. 1. loco communi de justificatione , That the form of Righteousnesse is conformity to the Law , he teacheth on Phil. 1. 11. That there is a necessity of a two-fold Righteousnesse , one imputed , the other inherent . Zanchy ibid , & freq . Dr. Willet on Rom. 2. contr . 3. 7. Good workes are required as a condition in those which are to be saved , not as a meritorious cause of their salvation . The meaning of this sentence the doors of the law shall be justified , is the same : God will approve , justifie , reward them that do the works of the Law , whether Jew or Gentile : Yet it followeth not that a man is therefore justified by the works of the Law : But God approveth and rewardeth the workers , not the hearers and professours : So here the Apostle treateth not of the cause of justification , which is faith without the works of the law ; But of the difference between such as shall be justified , and such as are not . Faïus . They onely which have a lively Faith , which worketh and keepeth the Law in part , and supplyeth the rest which is wanting in themselves by the perfect obedience of Christ , they shall be justified ; not those which onely professe the Law , and keep it not . The Apostle then here sheweth who shall be justified , not for what . By these words it is evident that Dr. Willet and Faius acknowledge sincere obedience to be a condition of justification , or of those that shall be justified , though not a cause , as they say ( I think mistakingly ) Faith is . Dr. Davenant Animadversions on Gods love to mankind , p. 385. 386. The Doctrine of Predestination permitteth no man to perswade himself that his salvation is certain , before he finde that he is truly converted , truly faithfull , truly sanctified . Because you will perhaps hear Mr. Owen before Grotius , see Mr. Ball on Covenant . p 290. There is a two-fold payment of debt , one of the thing altogether the same which was in the Obligation ; and this ipso facto freeth from punishment , whether it be paid by the debtor himself , or by his surety . Another of a thing not altogether the same which is in the Obligation , so that some act of the Creditor or Governour must come unto it , which is called remission ; in which case deliverance doth not follow ipso facto upon the satisfaction ; and of this kind is the satisfaction of Christ. — Thus this great learned , holy Divine as almost England ever bred , doth go on ( even in Grotius his own words translated ) betwixt whom ( had he been living ) and Mr. Owen would have been but impar congressus . Ball on Covenant , p. 240. As these false Teachers 2 Pet. 2. 1. were called into the Covenant , accepted the condition , beleeved in Christ , for a time rejoyced in him , and brought forth some fruit , so we confesse they were bought by the blood of Christ , because all these were fruits of Christs Death , whereof they were made partakers . As in the Parable , Mat. 18. 25. the Lord is said to remit to his servant a 1000 ▪ talents when he desired him , viz. Inchoately , or upon condition , which was not confirmed , because he did not forgive his fellow-servant : So the false Prophets are bought by the bloud of Christ , in a sort , as they beleeved in Christ. We read of Apostates who had bin enlightned , &c. Heb. 6. 5 , 6 , 7. and did revolt from the Faith ; To these men their sins were remitted in a sort in this world , and in a sort they were bought with the blood of Christ , but inchoately onely , and as they tasted the word of life . Had they eaten the word of life , had they soundly and truly beleeved in Christ , they had received perfect and consummate remission of sins , both in this world , and in the world to come ; they had been perfectly redeemed and reconciled to God ; But because they did not eat , but tasted onely , they received not perfect Remission , they were not perfectly redeemed . Idem . pag. 225. There is this mutuall respect betwixt the promise and stipulation ; that the promise is as an argument which God useth , that he might obtain of man what he requireth ; and the performance of the thing required , is a condition without which man cannot obtain the promise of God. Idem , pag. 43. Of this Covenant be two parts , 1. a Promise : 2. a stipulation . The Promise is , that God will pardon the sinnes of them that repent unfeignedly , and beleeve in his mercy . 2. The Stipulation is , that they beleeve in him that justifieth the ungodly , and walk before him in all well-pleasing . See him also delivering the most of Amiraldus doctrine , p. 244 , 245. Molinaeus de elect . ex fide , p. 316. We know remission is not obtained before Prayers ( for it . ) But I say that it was decreed before Prayers ▪ and that it is sought by Prayers , although it be decreed . Scarpius symphonia . p. 93. The substance of the Covenant lyeth in the promise of grace made in Christ , and the Restipulation of Faith and Gratitude . Paraeus in Genes . 17. p. 1130. The substance of the Covenant lyeth in the promise of free Reconciliation , Righteousness , and life eternall , by and for Christ freely to be given , and in the restipulation of our Morall Obedience and Gratitude . Bullinger . Decad. 1. Serm. 6. pag. 44. We say , Faith justifieth for it self , not as it is a quality in our minde , or our own work : but as Faith is a gift of Gods grace having the promise of Righteousnesse and life , &c. Therefore Faith justifieth for Christ , and from the grace and Covenant of God. Mr. Ant. Burgesse of Iustif. Lect. 14. p. 117. Scripture maketh no pardon of sin to be but where the subject hath such qualifications as this of forgiving others . It is not indeed put as a cause , or merit , but yet it is as a qualification of the subject ; therefore our Saviour repeateth , Except ye forgive others , &c. So Act. 10. 43. Rom. 3. 15. So 1 Ioh. 1. 9. If we confesse , &c. By these and the like Scriptures it is plain , That remission of sinne is given us only in the use of these Graces . Mr. Burges of Iustif. Lect. 18. pag. 148 , 149. Prop. 2. Although the Scripture attributes pardon of sin to many qualifications in a man , yet repentance is the most expresse and proper duty . — If we speak of the expresse formall qualification , it is repentance of our sins , &c. Prop. 3. None may beleeve , or conclude that their sins are pardoned before they have repented , Mat. 3. 2. Luk , 13. 3. Prop. 4. There is a necessity of repentance if we would have pardon , both by necessity of Precept , and of means . The Spirit of God worketh this in a man to qualify him for this pardon , pag. 150. You see then that Faith is not the only condition of remission , and consequently nor of justification . Not as an appeal to men , but to fill up the vacant pages , and satisfy you who charge me with singularity , have I added these promiscuous Testimonies , supposing you can apply them to their intended uses . FINIS . 
A30248	----	The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ... Burgess, Anthony, d. 1664. 1651 Approx. 768 KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A30248 Wing B5663 ESTC R21442 12683014 ocm 12683014 65696 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30248) Transcribed from: (Early English Books Online ; image set 65696) Images scanned from microfilm: (Early English books, 1641-1700 ; 681:7) The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ... Burgess, Anthony, d. 1664. The second edition, corrected and revised. [16], 272, [7] p. Printed by A. Miller for Tho. Underhill ..., London : 1651. "The table" [i.e. index]: p. [1]-[7] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification. 2005-08 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-09 Ali Jakobson Sampled and proofread 2006-09 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE True Doctrine OF JUSTIFICATION Asserted and Vindicated , FROM The Errours of PAPISTS , ARMINIANS , SOCINIANS , and more especially ANTINOMIANS . In XXX . LECTURES Preached at Lawrence-Iury , London . By Anthony Burgess , Preacher of Gods Word . The second Edition Corrected and Revised . LONDON , Printed by A. Miller for Tho. Vnderhil at the Anchor in Pauls-Church-yard , near the little North-door , 1651. TO THE Right Honourable EDWARD Earle of Manchester , Vicount Mandeville , Baron of Kimbolton . My Lord , THE many favours your Honour hath vouchsafed unto me , altogether undeserving , may justly command a publike acknowledgement thereof to the whole world ; But that which doth especially encourage me to seek for your Protection , in the publishing of this Treatise , is your unfained love of , and stedfast continuance in the Truth : So that those two things which Pythagoras said , made a man compleat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to doe good to others , and to embrace truth , may without flattery be affirmed to be in your Lordship . And as for the latter , Paul speaks it as a great commendation , that the true faith did dwell in Lois , which denoteth a stable and firm permanency , as the Apostle elsewhere saith , Sinne dwelleth in him . In some mens breasts , Truth is only a sojourner , and their assent to it passeth away ( as the Psalmist speaks of our life ; like a tale that is told . Now herein Christ speaks of a peculiar priviledge to the Elect , that it is not possible for them to be deceived by false Prophets ( if it were possible to deceive the very Elect ) which is to be understood of a totall and finall seduction : Thus also when the Apostle had mentioned the Apostacy of Hymenaeus and Philetus , he interposeth by way of comfort to the godly , neverthelesse the foundation of the Lord standeth sure , having this Seal , the Lord knoweth who are his ; and no wonder , if the truths of Christ are worthy of all hearty acceptation , seeing they are wholly by supernaturall revelation , in which sense , some say , Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , because he revealed the will of his Father to us ; but in another respect are we to take heed how we decline from the truths of God , because they are the inlet and first instrument of our Sanctification and Salvation , God would have all men to be saved , and to come to the knowledge of the truth ; Sanctifie them by thy truth , thy Word is truth ; and our regeneration is described pa●tly by the renewing of our minde , so as corrupt distillations from the head are apt to putrifie the vitals , so Errours and false Doctrins do quickly corrupt our pract●ce . One thing more I make bold to recommend to your Lordship , that besides the bare receiving of the truth , there is ( as the perfection of knowledge ) the acknowledgement of truth after godlinesse , and the learning of truth as it is in Jesus Christ ; which is , when the truths we beleeve have a savoury and powerfull effect upon us , and nothing causeth our abode in the truth so much as the experimentall efficacy of it upon our hearts . It is good ( saith the Apostle ) to have the heart established with grace and not with meats . One would have thought the Apostle should have said it is good to have the heart established with sound Doctrine , because he exhorteth them not to be carried aside with every winde of Doctrine ; but he saith Grace rather then knowledge , because this is the choicest Antidote against falshoods ; Tantum scimus , quantum operamur , we know no more ( viz. favourily , clearly , and stedfastly ) then we have powerfull practice of : Now of all supernaturall truths the doctrine of Justification hath no mean excellency , this is the article which Luther said reigned in his heart ; In this is a Christians treasury of hope and consolation : and because the Antinomians , whose opinions may be stiled as those of Epicurus were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( inticing Syrens of a mans fleshly minde ) have put their dead flies in this precious Box of ointment , I have endeavoured to select this precious Gold from their drosse . Though the matter I handle be in part controversall , yet it is also in a great measure practicall . The greatest mercy I can wish to your Lordship , is this glorious priviledge of Iustification , in which only , and not in riches , honours , or any earthly dignity , consisteth true and perfect blessednesse , as David a King , doth heartily , and with much affection acknowledge , Psal . 32.1 . and Paul by vertue of this Iustification , Rom. 8. triumphs over all adversity and trouble whatsoever . Of which glorious happinesse that your Lordship may be made partaker , is the Prayer of Your Lordships most humble Servant in the Lord , ANTHONY BURGESS . TO THE Christian Reader . Christian Reader , WEre I not already ingaged ( I know not how ) in this publike way of Controversies , I should wholly decline such service ; partly because of that ill fate , ( if I may say so ) which doth accompany books through the various Palates of those that reade them , whereby they are unwilling agnoscere quod Dei est , or ignoscere quod hominis est ; partly because of expectation , ( which is an heavy prejudice ) all men judging it reasonable , that now in these latter times there being the advantage of all the abilities of those who went before us , a man should not so much libros , as thesauros scribere , write not Books , but rich Treasuries , as the heathen said ; partly because this controversall way doth so possesse the intellectual part , that the affectionate part is much dulled , and made remiss thereby . Even a Papist , Granada ( in his way of Devotion ) said , A Learned man that was busied in such kinde of imployment , should reckon himself in the number of those wretched Captives that are ad metalla damnati , Though all the day long they dig up Gold , yet they are not any whit inriched by it , but others for whom they work : And Rodericus ( as I remember ) relate●h of Suarez , that he was wont to say , He esteemed that little pittance of time , which constantly every day he set apart for the private examination of his own conscience , more then all the other part of the day , which he spent in his voluminous Controversies . The Apostle speaks of doting about questions , but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be sick and languishing , which doth declare the nature of needlesse disputations , that they fret away , and make to consume the true power of Godlinesse . God once only spake out of a thorny bush , and as the Israelites were to go out of the military Camp to gath●r manna , so must a man shuntedious disputes , who would injoy the fat and marrow of Christian Religion . But notwithstanding these d●scouragements , yet the Apostle with a vehement obtestat●o● cals upon Timothy , and in him all faithfull Ministers to preserve that good thing committed to their Charge , so that it is the duty of Ministers not only by Preaching , but otherwise as occasion serveth , to see that the golden treasure deposited in the Church , be not debased with drossy errors , or the childrens necessary food mingled with destructive poyson . Truth is a Depositum . Aristotle doth rationally conclude , That it is a greater injustice to deny a little thing deposited , then a great summe that we are indebted for , because he that depositeth any thing in our custody , trusteth in us as a faithfull friend ; the other expecteth only justice from us . Now of all points of Divinity , there is none that with more profit and comfort we may labour in , then in that o● Justification , which is stiled by some , articulus stantis & cadentis ecclesiae , The Church stands or fals , as the truth of this is asserted , and a modest , sober vindication of this point from contrary errors , will not hinder , but much advantage the affectionate part of a man , even as the Bee is helped by her sting to make honey . Gods way of Justification is for the truth of it above naturall reason , and therefore there is required a supernatural Revelation to manifest it : Insomuch that the Divine Authority of the Scripture is in nothing more irradiant , then in the discovery of this glorious way of our Justification . But it hath been a stumbling block , and a rock of offence to many mens hearts , who look for a Philosophicall Justification , or righteousnesse of works , either wholly issuing from our free will ( as they suppose ) or partly from it , and partly from the grace of God , and on this hand , have erred the Pelagians , Papists , Arminians and Socinians : But while the Orthodox have been diligent to keep this fountain pure from the filth those Philistims daily threw in , There arose up another error on the right hand , which the Apostle Paul in his Epistles doth many times ▪ Antidote aga●nst , viz. such a setting up of Free-Grace in Justification , that should make the Law as to all purposes uselesse , and while it extolleth pr●viledges debases duties ; That as the Arminians on the one side , think it most absurd that the same thing should be officium requisitum & donum promissum , a duty required on our part , and yet a gift promised on Gods part ; So on the other side the Antinomian cannot at the same time see the fulnesse of Grace , only in blotting out our sins , and yet at the same time , A necessity of repentance , without which this Justification could not be obtained . Hence it is they fix their Meditations and Discourses upon the promissory part of the Scripture , not at the same time attending to the preceptive part . But whether it be their weaknesse or their wilfulnesse , they seem to be upon those passages of Scripture , which speak of Gods grace and Christs satisfaction , as David in Sauls arms , which were an hinderance , not an advantage to him . Men destitute of sound knowledge and Learning , should be afraid lest they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.16 . wrest the Scripture , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their own destruction . It is no lesse a sin ( saith Oecumenius ) to torture the Scripture by perverse interpretation , then it was to torment and Crucifie the very bodies of the Apostles : but to how many ignorant men attempting beyond their strength in Controversies of Divinity , hath that faln out , which did to one Lucian speaks of , who finding Orpheus his harp consecrated to Apollo in a certain Temple , bribed the Priest of the Temple , thinking to make the same melody which Orpheus used to do , which he attempting , through his ignorance made such an horrid sound , that it inraged all the dogs neer him , which presently fell on him , and tore him in pieces . It is therefore good for men in all humility and modesty , not to think of themselves above what they ought , or to affect to be Doctors , before indeed they have been Disciples . But to my matter in hand , I shall briefly give an account of my method in this Treatise . Whereas in Justification many things are considerable , the efficient and impulsive Cause , Gods grace , the meritorious Cause , Christs satisfaction , the instrumentall Cause , Faith ; and ev●ry one of these hath many Debates upon it by Learned men ; Yet I have insisted upon that where●n the nature of it doth consist , and because that is made by some two fold , partly in remission of sins , partly in imputation of Christs righteousnesse , this Discourse is wholly upon the former , indeavouring to clear all the Doctrinal and Practical doubts that are of greatest consequence in this matter . And if God should blesse this part with any good successe , to establish the mindes of those that waver , I shall ( with Gods assistance ) proceed to the other point , viz. The Imputation of Christs righteousnesse ; the mistaking of which point , is no mean cause of Antinomianism . I am not ignorant , how subject to blindnesse and severall imperfections the best of men are , whereby through after-thoughts , they see such an argument might have been more strongly managed , and such expressions better ordered , insomuch that most men may say , as Luther said of his Books , He could ( like Saturn ) eat up his own children : It is also to be considered how difficult it is , with pure ends and godly intentions , aiming only at the glory of God , and edification of others , to undertake such a businesse as this is ; therefore in all these exercises , it is good to go out of our selves , depending upon the strength of God only , and not to boast as if we had not received . Tutius vivitur , quando totum Deo damus , Et in nihilo gloriandum est , quia nihil nostrum est . One thing more I am to inform thee of , which is , that in the former part of this treatise , I have more remisly spoken of Justification in the generall ( because that will more pertinently be handled in the other point of imputed righteousnesse ) and have indeavoured more vigorously to prosecute the other part which is wholly spent about pardon of sin . These things premised , I leave thee to the Lord , who teacheth his children to profit . Thine in Christ Jesus Anthony Burgess . THE CONTENTS . WHy the doctrine of justification ought to be kept pure . pag. 3 2 Propositions clearing the nature of justification . 3 , 4 3 What is implied in justification . 6 , 7 4 What cautions are to be observed to conceive the nature of justification . 14 5 Wherein justification consists . 17 6 Propositions for the understanding remission of sins . 18 7 How sins may be said to be forgiven . ibid. 8 How sin is to be considered , when it is said to be forgiven . 19 9 What it is to have sin forgiven . 20 10 How afflictions come upon Gods people after their sin is pardoned . 24 11 Whether God corrects his people for sin . 26 12 How the Antinomians prove that God doth not chastise his people for their sins . 34 13 Whether any absurdities follow upon that doctrine , that God doth correct his people for their sins . 39 14 What errors the Antinomians hold concerning remission of sinne . 43 15 How it may be proved that God doth see sin in a beleever , so as to be offended with it . 53 16 How great the guilt of sin in the beleever is in the sight of God. 69 17 How Gods anger manifesteth it self upon his children when they sinne . pag. 75 18 What kinde of sins God is displeased with . 79 19 How God manifesteth his displeasure against his people in spirituall and eternall things . 82 20 How the Antinomian would prove that God doth not see sinne in a justified person . 88 21 How the Antinomian distinguisheth between Gods knowing and seeing of sin . ibid. 22 How seeing is attributed to God. 89 23 How Gods knowledge and ours do differ . ibid. 24 How the Antinomians are contrary to themselves . 93 25 How farre Gods taking notice of sinne so as to punish it , is subject to the meer liberty of his will. 95 26 How freedome may be extended to God. 96 27 How the attributes of God , and the actions of them differ in respect of freedome . 97 28 How Gods justice essentially and the effects of it differ . 100 29 How Christ satisfied God. 101 30 How afflictions on Beleevers can agree with Gods justice . ibid. 31 Why sins are called debts . 105 32 What in sin is a debt . ibid. 33 What is meant by that petition , Forgive us . 113 34 Whether we pray for the pardon it self , or for the sense thereof only : 4 Reasons proving the affirmative . 116 35 What is implied in the petition , Forgive us our debts . 121 1 In the subject , who doth pray . ibid. 2 In the matter praied for . 126 3 In the person to whom we pray . 128 36 How sin a considered . 130 37 How all sin is voluntary . 132 38 Whether sin be an infinite evil . 138 39 What remission of sin is . 139 40 Why repentance and faith is pressed as necessary . 146 41 How our repentance consists with Gods free grace in pardoning of sin . 147 42 How many doe mistake concerning repentance . p. 150 43 Why God requires repentance seeing it is no cause of pardon . 157 44 Why repentance wrought by the spirit of God , is not enough to remove sin in the guilt of it . 161 45 Why repentance should not be as great a good , and as much honour God , as sin is an evil . 163 46 What harm comes to God by sin . ibid. 47 What kinde of act Forgivenesse of sin is , and whether it be antecedent to our faith and repentance . 166 48 Whether justification precede faith and repentance . 176 49 Whether infants have actuall faith , and are Beleevers . 181 50 How we are sinners in Adam . 185 51 How an elect person unconverted , and a reprobate differ , and what kinde of love election is . 188 52 Whether in that petition , Forgive us our debts , we pray for pardon or for assurance only . 196 53 Why God doth sometimes pardon sinne not acquainting the person with it . 200 54 What directions should be given to a soul under temptation about pardon of sin . 203 55 Whether a Beleever repenting , is to make difference between a great sin and a lesser . 205 56 What is meant by covering of sin . 216 57 How God by pardoning sin is s●id to cover it . 217 58 Whether the phrase of Gods covering sin , imply that he doth not see it . 219 59 How sins being in justified persons , can stand with the omnisciency , truth , and holinesse of God. 220 60 How God doth see sin in beleevers when they have the righteousnesse of Christ to cover it . 221 61 How a face is attributed to God. 226 62 What sins Gods children may fall into . 230 63 How the sinnes of Gods people and of the reprobate differ . 234 64 How farre grosse sinnes make a breach upon justification . 236 65 Why the guilt of new grosse sinnes doth not take away justification . p. 245 66 Whether God in pardoning , doth not forgive all sins together . 246 67 Wherein the compleatnesse of the pardon of sin at the day of judgement consists . 262 68 Whether the sins of Gods people shall be manifested at the last day 264 69 Whether we are justified in Christ before we beleeve , as we are accounted sinners in Adam before we actually sinned . 186 70 Whether reconciliation purchased by Christs death , doth necessarily inferre justification before faith . 190 OF JUSTIFICATION . LECTURE I. ROM . 3.24 , 25. , Being justified freely by his Grace , &c. THE Apostle in the words precedent laid down two Propositions , to debase man and all his works , that so he might make way for the exaltation of that grace of justification here spoken of . The first Proposition is , that By the deeds of the Law no flesh shall be justified in his sight , where two things are observable . 1. That he cals every man by the word Flesh , which is emphaticall to beat down that pride and tumor which was in the Jews . 2. He addeth , in his sight , which supposeth that though our righteousnesse among men may be very glorious , yet before God it is unworthy . The other Proposition is , that , All come short of the glory of God ; Some do make it a Metaphor from those in a race , who fall short of the prize . Whether by the glory of God be meant the image of God , and that righteousnesse first put into us , or eternall life , or ( which is most probable ) matter of glorying and boasting before God , which the Apostle speaks of afterwards , is not much materiall . Now the Apostle having described our condition to be thus miserable , he commends the Grace of God in justifying of us , which is decyphered most exactly in a few words ; so that you have in the Text a most compendious delineation of justification . First , There is the benefit set down , being justified . Secondly , The efficient cause , Gods Grace ; and here we have a two-fold impulsive cause , one inward , denoted in the word Freely ; the other outward , in the meritorious cause , Christs death ; which is further illustrated by the appointment of God for this end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Some understand this of Gods manifestation , as if it were spoken to oppose the propitiatory in the Ark , which was left hidden ; some to the whole polity in the Old Testament , which in the Legal shadows , and the Prophets predictions did declare Christ ; Others ( upon better ground ) refer it to the Decree of God. This death of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denoteth both the action it self , as also the effect and benefit which cometh by it . Chrysostome observeth , that it is called redemption , and not a simple emption , because we were the Lords once , but by our sins became slaves to Satan , and now God doth make us his again . In the third place you have the instrumentall cause , Faith in his bloud ; this is that Hysop that doth sprinkle the bloud , though it be contemptible in it self , yet it is instrumentall for a great good ; and hereby is denoted , That Faith hath a peculiar nature in this work of Justification , which no other grace hath , for none saith Love in his bloud , or Patience in his bloud . Lastly , here is the final cause , To declare the righteousnesse of God a for the remission of sins past . b Some observe those words sins past , as implying , no sinne is forgiven till it be committed ; it must be past before it can be forgiven ; But the Apostle might use this speech in reference to sins past before his coming , to shew the efficacy and power of Christs death , that it was not the bloud of Rams and Goats , but that of Christ , which could expiate our offences . My intent is to speak of the benefit first , and then the Causes : the Benefit is Justification : And for the better understanding of this , consider the Propositions following , which will be subservient to clear the nature of it , although the more exact opening of the word , and the nature of it , is to be looked for when we come to speak of imputed righteousnesse . First , It is of great consequence to have this Doctrine kept pure . Luther called it Articulus stantis aut cadentis Ecclesiae , as if this were the soul and pillar of Christianity . Pighius , though a Papist , calleth this the chief par● of Christian Doctrine , confessing that it had been obscured rather then cleared by their own Writers : yea , this Doctrine about Justification is that which discerneth the Orthodox from Pagans , Papists , Socinians and Arminians . Now there are divers reasons why we should keep the Philistims from throwing in earth to stop up this pleasant spring : As 1. because herein is the grace and good favour of God especially revealed . Therefore the Gospel is called glorious , because God did not so much exalt , and manifest his excellency in creating the world , as he did in providing of a Saviour , and pardon for a poor sinner : Hence it s called the riches of his grace , rather then of power or righteousness . We are therefore sollicitous ( whatsoever the Antinomians say to the contrary ) that the doctrine of Gods grace in Justification may be fully improved to the uttermost , and that every broken heart may be put into a ravishment and admiration of it . We bewail those times of Popery , when the name and efficacy of Christ and his Grace , were obscured by the works and pretended righteousnesse of men . 2. It is very necessary to keep this pure , because of the manifold truths that must fall if this fall ; if you erre in this , the whole truth about Originall sinne , Free-will , and Obligation of the Law will likewise perish . 3. It is of great influence into practice ; for what doth the heart smitten for sin , and filled with the displeasure of God , but run to this ▪ Doctrine , as the City of refuge ? This is the water that their souls pant after , this is the bread that their fainting stomacks would ▪ gladly feed on : now if this water be turned into mud , if this bread be made into stones by the corrupt Doctrines of men , how must the soul perish for want of sustenance ? Secondly , Satan hath endeavoured severall waies the corrupting of it . You may judge of the preciousnesse and excellency of it by Satans malicious endeavours to suppresse it : Herod not more diligently seeking to take away the life of Christ when he was in his Cradle , then Satans instruments were busie to stifle this truth in the infancy . Chemnitius relateth , that he did saepè cohorrescere , many times tremble when he thought of a speech which Luther would often say ( and it was ominous ) That after his death the Doctrine of Justification would be corrupted : And indeed when those first Reformers had made the body of this truth in all the severall parts of it like that of Absalom , comely and beautifull , without any blemish , there presently rose up many perverted in minde , and set upon it , as those theeves upon the man going to Jericho , leaving it wounded , and half dead . There are errours about the very nature of it , making it to be the infusion of righteousnesse in us , for which God doth accept us : Thus they speak of Justification , as Aristotle would about Physicall motions . Some take away the imputation of Christs Righteousnesse ; some take away the satisfaction of Christ ; some make Faith to be accounted for Righteousnesse ; some make such a Justification , that thereby God shall see no sin in those that are justified whatsoever they do . Thus in the nature , parts , instrument , consequents and subject , there are manifold errours , and hereby Satan bringeth much mischief to the Church , for by this means our lives are spent in disputing about this benefit , when it were farre more comfortable to be enjoying of it . And when Satan could not overthrow the truth by mingling of our works with the Grace of God , as in Popery , then he bendeth himself to errours on the right hand , by setting it up in such a seeming way , by amplifications of it , that thereby all repentance and godly humiliation shall he quite evacuated : Even as when he could not by his instruments , the Pharisees , disprove the Deity of Christ , then he sets instruments on work to confess that he was the Son of God , thereby to get in some errours . Thirdly , God in this way of Justification goeth above our thoughts . And certainly , when a Christian will set his heart to think about this truth , he must lay this for a foundation , that , in this matter of Justifying , Gods thoughts and his thoughts do differ as much as heaven and earth ; so that the doctrine of Christs hypostaticall union is not more above our thoughts and expectation in the truth of it , to be believed , then that of Justification is above our hearts in the goodnesse of it , to be embraced . It is in this case with us , as with Sampson , who found honey in the carkase of a Lion , this could not be expected how it could come there ; had he found it in some holes of a Tree in the Wood , where Bees will sometimes hive themselves , there had been some probability , but here is none : Thus thinketh the soul troubled , to finde this honey of Justification in the death of Christ , how unlikely is it ? If I should look for it in the works I do , in my holinesse , and righteousnesse that is wrought by my own hands , this were according to rules of righteousnesse . And this is the ground of all that dangerous errour in Popery , they look upon it as against the principles of reason , that we should be accounted righteous any other way , then by that which is inherent in us ; and this made Luther professe , that when he did rightly understand the doctrine about free remission of sins , yet he was exceedingly troubled with the word Justifie , for that old opinion had much soaked into him , that it must be to make righteous , as sanctificare is to make holy , or calefacere to make hot ; some positive quality to be brought into a man , which he might oppose against the judgement of God. And hereby you may see , that it s no wonder if the people of God are so difficultly perswaded of their Justification ; if they be again and again plunged into fears about it ; because this way which God taketh is above our thoughts : It is a great matter to deny our own righteousnesse , and to be beholding to Christ only for pardon . Fourthly , As the Doctrine it self is by peculiar revelation , so the Scripture hath proper words to expresse it by , which we must wholly attend to . This would be a good Pillar and Cloud to direct us ; for then men began to decline from the truth , when they left off a diligent search of the use of the word in the Scriptures . What makes it so confidently and generally asserted by Papists , that Justification is a transmutation , a change from the state of unrighteousnesse to the state of holinesse , but only neglect of the Scripture-use of this word ? And though this matter was agitated seven moneths in the Councell of Trent , yet because they did not follow the Star of the Scripture , they came not to the lodging where Christ was . There are some kinde of words , which the Scripture takes from the common use and custome amongst men , and they are to be interpreted as commonly they are taken ; but then there are other words , which the Scripture doth peculiarly use , as being subservient to expresse that peculiar matter , which the holy Ghost only teacheth , and such is this word , to justifie , for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is observed by learned men to have two significations , one to punish a man , or condemn h●m , which is clean contrary to the Apostle his use of the word ; or else to determine and judge a thing as just , but then it doth not come up to the Apostles meaning ; for he speaks of persons , but the Grecians use it of things themselvs : Thus the word justificare is not used by any approved humane Authors , no more then sanctificare and glorificare . As therefore we must goe to the Scripture ▪ only for the knowledge of the nature of the thing , so we must expresse it in such words as the holy Ghost useth ; and this is the ground which hath made our learned men call upon all to consider the Grammaticall use of the words in this matter . First , The word doth imply an accounting just : And this is acknowledged by the Papists themselves , as more frequent ▪ though they pleade much for such a sense , as to make just . Now the truth is , there needs not much quarrell even about that signification , though the Scripture doth not manifest it : For we confesse that he is made just , who is justified , and that not only in respect of the inward renovation of a man , but also in respect of justification ; for God doth not account him just who is not so , and certainly to esteem a man just without righteousnesse , is as absurd as to account a man learned without learning , or the wall white without whitenesse ; only we say this Righteousness that doth to make a man just , is not inherent in him , but reckoned to him by the satisfaction of another : for a man is accounted righteous two waies , either when he is not guilty of the crime charged upon him , or when he doth make satisfaction ; and in this latter sense by Christ we become righteous . 2. So that if the word should signifie as much as to make righteous , as to sanctifie doth signifie to make holy , still we could grant it , though not in the Popish way ; and indeed the Apostle Rom. 5. saith , many are made righteous by the second Adam , which if not meant of inherent holinesse , doth imply , that the righteousness we have by Christ is not meerly declarative , but also constitutive ; and indeed one is in order before the other , for a man must be righteous before he can be pronounced or declared so to be . But the Hebrew word doth not signifie this sense primarily ; for whereas the Hebrew word in Cal doth signifie to be righteous by a positive quality ; The word in Hiphil according to that Rule in Grammar , signifyeth to attribute and account this righteousnesse unto a man by some words , or other testimony , even as the word that in Cal signifieth to b● wicked , doth in Hiphil signifie to condemn and judge a man as wicked , so that there are these two things in justifying , whereof one is the ground of the other , first to make righteous , and then to pronounce or declare so . From these two followeth a third , which is to deal with a man so justified as a just man , so that condemnation , crimes , reproach and fear shall be taken away from him . This declareth the admirable benefit of being justified before God , for when this is done , Rom. 5.1 . We have peace with God , Ephes . 3. We come with boldnesse into his presence , and open face ; so that unbelief and slavish fears in the godly are great enemies to this grace of justification ; yea , they are a reproach and dishonour to it . Thou thinkest if thy heart were not conscious to sin , if nothing but holinesse were in thee , thou wouldest be bold , thou wouldst not fear or be troubled , but thou dost not consider that God walketh towards thee as a righteous man , looketh upon thee as so , so that if Christ be bold thou mayst , if God will not reject Christ , or thy sins cannot condemn him , so neither will God reject thee , or shall thy sins overwhelm thee ; this is the sweet consolation of the Gospel , to a sinner broken-hearted , who would give a world for a perfect righteousnesse , to make him accepted . 4. This is a judiciall word , and taken from Courts of judgement . It is good to consider this also , for this supposeth God as a just Judge offended , and man summoned to his Tribunal to appear before it . This work of Justification may be excellently compared with that Parable , Mat. 18. where a man owing many talents to his master , is called upon to pay them , and although the servant prayed his Master to have patience , and he would pay him all ( which we cannot say ) yet , it is said , his Master forgave him all the debt . That the word is a judiciall word in the generall appeareth , Deu. 25.1 . where the Scripture speaketh of a controversie between men brought to judgement , and the Judge justifying the righteous , so 2 Kin. 15.4 . There Absalom wisheth he were Judge in the land , that he might justifie him who brought his case to him ; so Psa . 51. That thou mayest be justified , and overcome when thou are judged ; As it is thus in general , so in this particular case , it is a word taken from Courts of judgement : Thus Rom. 3. That every mouth might be stopped , and the whole world be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty . Hence there is an accuser , and our sins called debts , and the opposite to this justification is condemnation , and the Apostle calleth it a charge that is laid upon men . Therefore Christ is called an Advocate , and he is said to make intercession ; all these expressions denote a judiciary proceeding : Thus David , Enter not into judgement with thy servant ; for in thy sight no man shall be justified , Psa . 143. and Paul , 1 Cor. 4.3 . It is a very small thing to be judged of mans judgement , where a mans judgement is called a day , according to the Cilician phrase ( as Jerome saith ) and having spoken this , he addeth something of his justification before God ; so that there is nothing clearer then that the word is a judicial word , and with John who in his Epistles never useth the word justifie , the sense of it is expressed , by not to come into judgement , or to be translated from death unto life . And certainly if to justifie were to make righteous inherently , it would not be an abomination in that sense to justifie the wicked . Fifthly , There can be properly no justification , but where there is accusation or a charge : Therefore condemnation is opposite to it . Hence it is that though it be said that Angels and Adam were justified , and that by works , yet if we would speak properly , they were no more justified , then they had an Advocate , or Intercessor . Thus when Christ is said to be justified in the Spirit , that is , declared to be the Son of God by the Spirit , which was spoken in reference to those calumnies and reproaches that were cast upon him ; so that this consideration may comfort a godly man even in that particular wherein he is most troubled ; for thus the godly argue , my heart chargeth me with such folly , and so the devil doth , oh it is too plain ! I cannot dissemble it , I cannot hide it ; oh what shall I do ? even this very thing may support ; for how could there be Justification , if there were not a charge ? What need a Christ to justifie , if there were no fault ? Sixtly , No man can do any thing , whereby he should be accounted just before God. This is the grand truth that is such a stumbling block to the world ; this makes the Papist gibe and scoff ; this makes God ( say they ) to dissemble ; this makes him a lyar , to account that ours , which is his Sons ; who will say a lame Vulcan goeth upright with another mans legs ? who will compare some deformed Thersites to a fair Absalom , because of some imaginary beauty which is not in him ? But the Scripture is too plain , 2 Cor. 5. to be eluded , Ipse factus est peccatum , sicut nos justitia non nostra sed Dei , nec in nobis sed in ipso , sicut ipse factus est peccatum non suum sed nostrum , nec inse , sed in nobis constitutum . He is made sin as we are righteousness , not our righteousnesse but the righteousnesse of God , not in us , but in him : as he was made sin , not his own , but ours , not in himself , but in us . Neither do we say , we are made righteous without a righteousnesse , that indeed were absurd , but we say it is not in us . Seventhly , That righteousnes whereby we are made just , is only by Christ ; of this more hereafter ; only the Scripture doth carry us alwaies from our own righteousness to that of Faith , which is by his bloud ; this made Bernard say , Quid tam ad mortem quod morte Christi non salvetur , Meum meritum est miseratio Domini , non planè sum meriti inops quamdiu ille miserationum non fuerit inops . Though we want , Christ doth not want , though we sinned away our good , yet not Christ his merits : And if a man were made perfectly holy , yet he could not be justified for all that , but he needs a Christ to satisfie for his former transgressions . Eightly , This description of Justification in a judicial way containeth much terrour , and also much comfort . It is good for a Christian to meditate , why God describes the way of pardon by these tearms ; and first it may be to rouse up secure and Epicurean consciences . Thy heart will not alwaies be quiet , neither will thy sin alwaies lie still at the door , but it will awaken thee , and hale thee to judgement . O the terrour thy soul will then be put into ! And as it doth thus terrifie , so it doth the more comfort ; nothing is so welcome as a pardon after a man is condemned , and his head laid upon the block : Thus when all this charge is laid upon thee , and thou summoned before the tribunall , how precious must grace then be to thee ? LECTURE II. ROM . 3.23 . Being justified freely by his grace , &c. THe ninth Proposition is , concerning the reality and truth of this Justification : for when we say God doth justifie , that is , account and pronounce righteous , this is taken by Papists , as if here were nothing , but a meer fiction and imagination , without any truth indeed : Therefore the godly are for their comfort to know that this Justification of theirs , is no lesse a reall and solid foundation for comfort ( yea it is more ) then if they had the most perfect and compleat inherent righteousnesse that could be : for all things that are constitutive of this Justification , are reall ; God his gracious accounting and esteeming of us so , is reall : and seeing he is most wise , just and holy , what he doth judge must needs be so ; we many times justifie our selves , but then it is sometimes a meer opinion , we are indeed condemned at that present , but it cannot be so with God. Again the foundation of this Justification , is as solid and firm as any rock , it being the righteousnesse of Christ , if therefore the righteousnesse of Christ be not a fancy or imagination , no more is this . And lastly , the effects of this are reall , viz. deliverance from wrath , peace with God , joy in the holy Ghost , and the spirit of Adoption . Now in this treasure the godly heart may much inrich himself , he is not in a dream when his soul is ravished with this priviledge ; thou mayest be in this transfiguration , and say , it 's good for us to be here , and still know what thou saiest ; What shame then is it to thee , when if thou hadst inherent perfect righteousnes , thou wouldst bid thy soul take her spirituall ease , for she hath much good stored up for her , and thou canst not do this upon an imputed righteousnesse : imputed righteousnesse and inherent , differ only in the manner , not in reality : it is all one , as to Gods glory , and as to thy comfort , whether righteousnesse be thine inherent , or thine imputed , if it be a true real righteousnesse . Tenthly , Consider , the Scripture speaks of this justification , as to us , still in a passive sense , we are justified , and that whether it speaks upon a supposition of Justification by works of the Law , or in an Evangelicall manner , and this it doth to shew that God only doth justifie : for sin is only against him , and therefore none but himself can remit his own offence . Besides , none can condemn but God , therefore none can Justifie . Who can lay trouble on thy soul , binde thee in chains , and throw thee into hell , but God ? and who but God can command all the tempests and waves in thy troubled soul to be still ? When therefore others are said to Justifie , that is only to be understood declaratively , and no more . Now this particular may suppress all those proud , Pharisaicall thoughts in us , whereby we are apt to be puffed up within our selves : what if we Justifie our selves , and clear our waies ? yet if God doth not , we remain still obnoxious , and bound in Gods wrath . Again , It is for comfort to the godly , what though Satan , thy own heart , and the world doth condemn thee ? yet if God Justifie , thou maiest rejoyce ; you see Rom. 8. what a challenge Paul there makes , Who shal lay any thing to the charge of Gods elect ? it is God that Justifieth . Who shall charge any thing ? The devil , thy own heart , can lay much pride , hypocrisie , sloth fulnesse to thy charge : it is true , but God through Christ doth Justifie . What a Cordiall and reviver would it be to Gods people , to live in the power of this gift bestowed upon them ? it is God that justifieth thee , O my troubled soul ! who can then condemn ? who can hinder it , or invalidate it ? Certainly we are therefore in dejections , despondencies , and perplexities often , because we drink not of this water of life . Lay and apply this excellent Doctrine to thy fainting dying soul , and it will become to it , like Elisha applying himself to the dead childe , cause spirit and life again to return to him ; right thoughts here , will sweeten all thoughts in other things . Eleventhly , Although Justification be a Court action , and drawn from judicatories , yet God is not in this action , considered meerly as a Iudge , but as paternus Judex , a fatherly Iudge , having an admirable temperament of justice and mercy , so that God pronounceth this sentence from the Throne of Justice and Mercy also ; of Justice , in that he will not absolve , till satisfaction be made , and he will not pronounce righteous , but where there is a perfect righteousnesse : Therefore that opinion , of making Faith to be accepted of for righteousnesse is a dangerous and false assertion . God in this work of Justification , is never described , as accepting of an imperfect righteousnesse for a perfect . No , God doth not cease to be just , while he is thus gracious . Again his Justice and righteousnesse is herein seen , that none shall be Justified , but such sinners who feel their guilt , and desire to be eased of that burden , beleeving and rolling their souls upon him . It is very hard to give the right order of the benefits of Vocation , Justification , Adoption and Sanctification ; but yet this may be made good against the Antinomian , that a man is not Justified , till repenting and beleeving . Here is Justice then but there is also a great deal of Grace and Mercy ; As in the accepting of a surety for us , that he would not keep to the Law , of having us in our own persons to pay the utmost farthing : This was great love ; so likewise to finde out a way for our reconciliation ; that when the devils had no remedy provided for them , we have . Further , that when this price is laid down , we have the application of this benefit , and so many thousands have not . Two in a Bed , in a Family , in a Parish , one Justified , and the other condemned ; What Grac● is this ? Twelfthly , This grand mercy is described in Scripture by God his giving something to us , not our doing any thing to him . It is described by Gods actions , & not ours to him , which may abundantly satisfie the heart against all doubts and fears ; thus the Scripture cals it forgiving , not imputing sin , imputing righteousnes , making righteous , all which are actions from God to us , not ours to him , so that we are no where said in a good sense to Justifie ourselves , or commanded to it , as we are to repent , or beleeve , and to crucifie the lusts of the flesh , because it is wholly Gods action ; by faith indeed we apprehend it , but it 's Gods action , as the window letteth in the light , but it is the Sun that doth inlighten . And from this particular , we may gather much comfort , for when we look into our selves and see no such righteousnesse or holinesse , that we dare hold out to God , then we may remember , this is not by our doing to God , but receiving from him ; and in this sense , it is more blessed for us to receive , then to give . This made the Father say , justitia nostra , est indulgentia tua , our righteousnesse is thy indulgence . Therefore let not the troubled heart say , where is my perfect repenting ? where is my perfect obedience ? but rather ask , where is Gods forgiving ? where is Gods not imputing ? how hardly is the soul drawn off from resting in it self ? it is not thy doing , but Gods doing ; thou must not consider , what do I , but what God doth . The Antinomian , he indeed wringeth these breasts of Consolation , till bloud cometh , but the true sweet milk of the word must not therefore be thrown away . Do not then as they sought for Christ , look for him in the grave , when he was risen out thence . Do not thou po●r in thy self for this treasure , when it is to be looked for from heaven ; duties , graces will say , this is not in me . Lastly , The Scripture hath other equivalent phrases to this of Justification , which likewise do amplifie the comfort of this gift . It is called Blessedness , as if this indeed were the true heaven and happines . If thou art justified , thou carriest heaven about with thee , and thy name may be Legion , for many are the mercies that do fill thee . Nothing can make thee blessed but this , it is not Blessed is he to whom the Lord giveth many riches and honors , many parts and abilities , but to whom the Lord imputeth no sin ; and howsoever those who wallow in a Laodicean fulnesse , judge not this such blessednesse , yet , ask a Cain , ask a Judas , demand of the tormented in hell , whether it be not a blessed thing to have sin pardoned . That thou shouldest be able to look on thy sins as so many serpents without stings , as so many Egyptians dead upon the shoar , as if they had never been , that thou shouldst be able to say , Lord , where are such lusts , such sins of mine ? I finde them all cancelled ; Is not this blessednes indeed ? Another expression is of accepting us in Christ , and herein lieth much of Justification , that it is an acceptation of us to eternall life , Eph. 1.6 . This must needs imbolden and incourage the heart , when it knoweth , that both person and duties are accepted , though so much frailty and weakness , yet God will receive thee , The third phrase is to make Just , Rom. 5.9 . For God doth not pronounce that man just , which is not so . Therefore when we are Justified , this is not absolutely and simply against a righteousnesse of works , but in a certain respect , as done by us , and as obedience coming from us , and this must needs support the soul : for when satisfaction is made , when God hath as much as he desireth , why should not this quiet the heart of a man ? will nothing content thee , unlesse thou thy self art able to pay God the utmost farthing ? A fourth word is not imputing of sin , or imputing righteousnesse , and this , as you heard before , is a very sure and real thing , though it be not in us , for there are many real benefits do come to us , wheh yet the foundation is extrinsecal , as when a mans debt is discharged by his Surety , he hath his real benefit , is discharged , and released out of Prison , as if it had been his own personal payment . Now when God doth this , he goeth not against that text , To Justifie the ungodly , for its an abomination to do so , because it 's against Law , but when God doth not impute sin , because of the satisfaction of Christ intervening , that is most consentaneous and agreeable to Justice . There is one word more equivalent , and that is reconciliation , some indeed make this an effect of Justification , some make reconciliation the general , and remission of sin a particular part ; but we need not be curious , where Justification is there is reconciliation ; and this doth suppose , that those who were at discord before , are now made friends , and where can friendship be more prized then with God ? Having laid down these introductory Propositions , which describe most of the matter or nature of Justification , I shall now come to shew , wherein it doth particularly consist , wherein the true nature is , onely let me prem●se two or three Cautions . 1. We must not confound those things , which may be consequent , or concomitant to justification , with justification it self , for many things may necessarily be together , and yet one not be the other ; so Justification is necessarily joyned with Renovation , yet a man is not justified in having a new nature put into him : The water hath both moistness and coldness in it , yet it doth not wash away spots as it is cold , but as it is moist . We will not enter into dispute ( as some of the Schoolmen have , and concluded affirmatively ) Whether God may not accept of a sinner to eternall life , without any inward change of that mans heart : It is enough that by Scripture we know he doth not . 2. To place our justification in any thing that is ours , or we do , is altogether derogatory to the righteousnesse and worth of Christ. Some there are who place it partly in our righteousness , and partly in the obedience of Christ , supplying that which is defective in us ; some of late have placed it in our Faith , as if that were our righteousnesse , and not for any worth or dignity of Faith , but God out of his meer good pleasure ( say they ) hath appointed Faith to be that to man fallen , which universal righteousnesse would have been to Adam : and hence it is , that they will not allow any trope or metonymie in that phrase , Abraham beleeved , and it was imputed to him for righteousness . But here appeareth no lesse pride and arrogancy in this ▪ then the opinion of the Papists , and in some respects it doth charge God worse , as is to be shewed in handling of that point : Therefore let us take heed , how by our distinctions we put any thing with Christs righteousness in this great work . 3. In searching out the nature of Justification , we must not only look to the future , but that which is past . For suppose a man should be renewed to a full perfection in this life , yet that absolute compleat holiness could not justifie him from his sins past . Those committed before would still presse him down , though he were now for the present without any spot at all . Therefore though now there were no defects , no frailties in thee , yet who shall satisfie the Justice of God for that which is past , though there were but the least guilt of the least sin ? there is no Sampson strong enough to bear the weight of it , but Christ himself . 4. The Orthodox sometimes make the nature of Justification in remission of sin ; sometimes in imputation of Christs righteousness , which made Bellarmine charge them , though falsly , with different opinions , for some make these the same motion , it 's called remission of sin , as it respecteth the term from which ; but imputation of righteousnesse as it respecteth the term to which ; even , say they , as the same motion is the expulsion of darknes , and the introduction of light . But I rather conceive them different , and look upon one , as the ground of the other ; remission of sin , grounded upon the imputation of Christs righteousnesse , so that his righteousnesse imputed to us , is supposed to be in the order before sin forgiven ; and although among men , where righteousnesse is imputed , or a man pronounced just , there is , or can be no remission of sin , yet it is otherwise here , because righteousness is not so imputed unto us , as that it is inherent in us ; so among men , the more a man is forgiven the lesse he is Justified , because forgivenesse supposeth him faulty , yet it is not so in our Justification before God. Lastly , We must not confound Iustification with the manifestation and declaration of it in our hearts and consciences . This is the rock at which the Antinomian doth so often split , he supposeth Justification to be from all eternity , and that therefore a man is Justified before he doth beleeve ; Faith only justifying by evidence and declaration to our consciences : but this is to confound the decree of God , and its execution , as shall be proved . Hence it is a dangerous thing , though some excellent men have done it , to make Faith a full perswasion of our Justification , for this supposeth Justification before Faith ; It is one thing to be Justified , and another thing to be assured of it . It is true , we cannot have any peace and comfort , nor can we so rejoyce in , and praise God , though we are justified , unlesse we know it also . LECTURE III. ROM . 3.24 , 25. Being Iustified freely by his grace , &c. JUstification consisteth in these two particulars , Remission of sin , and Imputation of righteousnesse : Indeed here is diversity of expressions among the learned , as you have already heard : some thinking the whole nature of Justification to be only in Remission of sin , and therefore make it the same with Imputation of righteousnesse ; others make one the ground of the other ; some make Imputation of righteousnes , the efficient or meritorious cause of our Justification , and Remission of sin , the only form of our Justification ; others make Remission of sin the effect only of Justification . But howsoever we call these two things , yet this will be made plain , that God in Justification , vouchsafeth these two priviledges to the person justified ; First , He forgiveth his sins ; Secondly , He imputeth righteousnesse , or rather , this latter is the ground of the former , as I shew'd before . That Justification is remission of sins , is generally received , the great Question is about imputation of Christs righteousnes ( but of that afterwards ) only here may be a Doubt , how we can properly say , That Justification is pardon of sin , for a man is not justified , in that he is pardoned , but rather it supposeth him guilty : It is true , Remission of sin doth suppose a man faulty in himself , but because Christ did take our sins upon him , and we are accepted of through him , as our Surety , therefore may remission of sin be well called Justification : Indeed pardon can never be called an inherent righteousnesse , or a qualitative Justice ( but rather it opposeth it ) but it may be called a Legal or Judicial righteousnesse , because God for the obedience and satisfaction of Christ , doth account of us as righteous , having pardoned our sin ; and withall imputing Christs righteousnesse to us , both which make up our Justification ▪ For the understanding therefore of the first particular , viz. Remission of sins , take these Propositions , which will be the foundation upon which many material questions will be built . 1. That forgivenes of sin is possible , there may be , and is such a thing . Hence in that ancient Creed , we are said to believe a remission of sins , where faith is described , not in the meer historical acts of it , but fiducial , the remission of my sins . Now this is some stay to a troubled sinner , that his sins may be forgiven , whereas the devils cannot ; God no where saying to them , Repent and believe . And although Salmeron holdeth , that God gave the lapsed Angels space to repent , before they were peremptorily adjudged unto their everlasting torments ; yet he hath scarce a guide or companion in that opinion ; were not therefore this true , that there is such a thing in the Church of God , as forgivenes of sin ; How much better had it been for us , if we had never been born ? 2. Consider , That a sin may be said to be forgiven divers wayes . First in the decree and purpose of God , as Christ is called the Lamb slain from the beginning . Though I do not know where the Scripture useth such an expression , yet the Antinomians build much upon it . Secondly , A sin may be said to be forgiven in Christ meritoriously , when God laid the sins of his people upon him , which the Prophet Isaiah doth describe as plainly , Isa . 53. as any Evangelist ; hence some have called Isaiah the fifth Evangelist . Now you must not conclude , such a mans sins are pardoned ▪ because they are laid upon Christ a long while ago , which is the Antinomians perpetual ▪ panalogizing , for to this effect of remission of sin , there go more causes besides the meritorious , faith the instrumental cause , which is as necessary in its kinde for this great benefit , as the meritorious cause is in its kind , that though Christ hath born such a mans sins , yet they are not pardoned ▪ till he do believe ; for as the grace of God , which is the efficient cause of pardon , doth not make a sin compleatly forgiven , without the meritorious cause , so neither doth the meritorious without the instrumental , but there is a necessity of the presence , and the co-operation of all these . Thirdly , A sin is said to be pardoned , when the guilt is taken away , and this is properly , Remission of iniquities . Fourthly , Sin is pardoned in our sense and feeling , when God takes away all our fears and doubts , giving us an assurance of his love . And lastly , Sin is forgiven when the temporal affliction is removed , and in this sense the Scripture doth much use the word , forgivenesse of sins , and his not pardoning , is when he will punish . 3. There are several things considerable in sin , when we say it is forgiven . First , In sin there is a privation of that innocency which he had before ; as when a man is proud , by that act of pride he is deprived of that innocency and freedom from that guilt which he had before . This is properly true of Adam , who lost his innocency by sinning : It cannot be affirmed of us but in a limited sense , thus far , that when a man commits a sin , that guilt may be charged upon him , whereof he was innocent before . Now , when sin is forgiven , the sense is , not that he is made innocent again , for that can never be helped , but that it must be affirm'd such an one hath sin'd , this cannot be repaired again . It is true , the Scripture useth such expressions , That iniquity shall be sought for , and there shall be found none , Jer. 51.20 . But that is in respect of the consequence of it . We shal have as much joy and peace , as if we had not sinned at all . A 2d thing in sin is the dignity & desert it hath of the wrath of God ; and this is inseparable from any sin , if it be a sin , there is a desert of damnation , & thus all the sins of the godly , howsoever they shall not actually condemn them , yet they have a desert of condemnation . Thirdly , There is the actual ordination and obligation of the person sinning to everlasting condemnation : and forgivenes of sin doth properly lie in this , not in taking away the desert of the guilt of sin , but the actual ordination of it to condemnation . Therefore its false that is affirmed by some , that reatus est forma peccati , guilt is the form of a sin : for a sin may be truly a sin , and yet this actual ordination of it to death , taken away . Fourthly , There is in sin an offence done unto God , or an enmity to him , so that now he is displeased : and this is taken away in some measure by forgivenesse ; yet so , as his anger is not fully removed . If we speak exactly , God doth not punish his children , yet as a Father he is angry with them , and that makes him to chastise them , though the sin be forgiven . Fifthly , In sinne is likewise a blo● or pollution , whereby the soul loseth its former beauty and excellency , and this is not removed by remission , but by sanctification and renovation . Hence it is ordinarily said , that Justification hath a relative being only , but Renovation , an absolute inherent change . And lastly , In all sin there is an aversion from God ; either Habitual , in Habitual sins ; or Actual , in Actual : and in this aversion from God , the soul abideth , till it be turned to him again ; as a man that turneth his back on the Sun , continueth so , till he turn himself again : now Conversion , and not Justification , doth rectifie this ; so that by this you may see , what it is to have a sin forgiven , not the foulnes or the disformity of it to Gods Law removed , nor yet the dignity and desert of Gods wrath ; no , nor all kinde of anger from God , but the actual ordination of it to condemnation . 4. There is a great difference between original sin , and actuals ; for that of original is much more perplexed in the matter of remission , then those of actuals ; when an actual sin is committed , the act is transient , that is , quickly passed away , there remaineth only the guilt , which sticketh , till God by pardon doth remove it , and then when he hath forgiven it , there is all of that sin past . But now in original sin it is otherwise ; for that corruption adhering to us , cleaving to our nature , like Ivie to the tree ( as the Father expresseth it ) though it be forgiven , yet it still continueth , and that not only as an exercise of our faith and prayers , or by way of a penal langu●r upon us , but truly and formally a sin , so that its both a sin , and the cause of sin , and the effect of sin at the same time . Now in this particular lieth the greatest part of the difficulty , in the doctrine of forgivenes of sin , for here sin is in the godly , and truly so , yet for all that it doth not condemn . The Papists finding by experience such motions of original sin in us , yet do say , they are only penal effects , and remain as opportunities by spiritual combate to increase the Crown of glory : and this they urge as impossible they should be sins , and yet not condemn the godly , because guilt is inseparable from sin . And the Antinomian doth expresly stumble at this stone ; Dr Crisps Serm. vol. 2. p. 92. For my part ( saith he ) I do not think as some do , that guilt differs from sin , but that it is sin it self : They are but two words expressing the same thing . Now if it were so , that sin and guilt , or the ordination of it to punishment were the same thing , there could be no sin in the godly . It is true , guilt cannot be but where sin hath been , yet guilt of punishment may be removed , when the sin is past . But this the Author doth shew , that sin was so laid on Christ , that from that time he ceaseth to be a sinner any more . Thou art not a Thief , a Murderer , when as you have part in Christ , p. 89. ut supra . But of this hereafter . 5. When a sin is forgiven , it is totally and perfectly forgiven . This is to be considered in the next place ; for when the Antinomian would have us so diligently consider that place , Jer. 50.20 . where God saith , none●● ●● If ( I say ) this were all his meaning , sin shall be as if it had never been in respect of condemnation , he shall be as surely freed from hell , as if he had never sinned , all this is true . But they have a further meaning , and that is , That the sin was so laid upon Christ , that the sinner ceaseth to be a sinner , as if because a surety payeth the debt of some lend bankrupt , that very paiment would make him cease to be a bankrupt , that is false ; yet God doth so forgive sin , that it can be forgiven no more perfectly then it is : Those sins cannot be forgiven any more then they are , which is matter of infinite comfort , and as it is totally , so irrevocably , God will not revive them again : Hence are those expressions of blotting them out , of throwing them into the depth of the sea ; and howsoever that Parable , Mat. 18. which speaks of the Master forgiving a servant so many talents , yet upon the servants cruelty to some of his fellows , his master calleth him to account , and throweth him in prison for his former debts ; howsoever ( I say ) this be brought by some to prove that sins forgiven , may upon after-iniquities be charged upon a man , yet the ground is not sufficient . For first , The main scope only of a Parable is Argumentative . The Fathers do fitly represent Parables to many things ; to a Knife whose edge doth only cut , yet the back helps to that : to a Plow whose Plow-shear only cuts , yet the wood is subservient ; so in a Parable , the main scope and intent is only argumentative ; the other parts are but like so many shadows or flourishes in the picture to make it more glorious ; now this instance was not mainly intended by our Saviour , but forgivenesse of one another ; so that this part doth only shew , what is in use amongst men , or what sin doth deserve at Gods hands ; not that God revoketh his pardon , or repenteth that ever he hath forgiven us , but this is more expresly answered afterwards . 6. Though sin be forgiven , yet there may be the sense of Gods displeasure still ; for , as though God doth forgive , there are many calamities and pressures upon the godly : so though Christ hath born the agonies that do belong unto sin , yet some scalding drops of them do fall upon the godly ; not that the godly is by these to satisfie the justice of God , but that hereby we might feel the bitternes of sin , what wormwood and gall is in it , that so we may take heed for the future , and that we may by some proportion think on , and admire the great love of Christ to us , in undergoing such wrath . Didst thou not judge the least of his anger falling upon thee more terrible , then all the pains and miseries that ever thou wast plunged into ? And by this then , thou mayest stand amazed , and wondering at this infinite love of Christ to stand under this burden for thee . David is a pregnant instance for the truth of this . As when Saul was angry with Jonathan , and run a Javelin at him , he escaped , and that run into the wall ; so the wrath of God , which was violently to fall upon thee , missed thee , and ran into Christ . But the sense of Gods displeasure for sin , may be retained in us two wayes ; 1. Servilely and slavishly ▪ whereby we run from the promise and Christ , and have secret grudgings and repinings against God : this is sinfull for us to do . 2. There is a filial apprehending of Gods displeasure , though we are perswaded of the pardon ; this is good and necessary , as we see in David , who made that Psalm of Repentance , Psal . 51. though he had his absolution from his sin . Tears in the soul by the former way , are like the water of the Sea , salt and brackish ; but those in the latter are sweet , like the rain of the Clouds falling down on the earth . 7. No wicked man ever hath any sin forgiven him ; for seeing remission of sins , is either a part or fruit of Justification , no wicked man is more capable of the one then the other : Indeed we may read concerning wicked men , Ahab and the Israelites , when they have humbled themselves , though externally and hypocritically , yet God hath removed those judgements , which were imminent upon them , and thus far their sins have been forgiven them ; but God did not at the same time take off the curse and condemnation due to them . Though they were delivered from outward calamity , yet not from hell and wrath . This therefore doth demonstrate the wofull condition of wicked men , that have not one farthing of all their debts they owe to God , paid , but are liable to account for the least sins , and it must needs be so , for Christ the true and only paimaster of his peoples debts , doth not own them ; so that when their sins shall be sought for , every one in all the aggravations of it will be found out . 8. This remission of sin is onely to the repenting , believing sinner . To the repentant , Act. 5.31 . To give repentance to Israel , and forgivenesse of sins . So Luk. 44.47 . That repentance and forgivenesse of sins should be preached in his name , Act. 8.22 . Repent , and pray , if the thoughts of thy heart may be forgiven thee , 1 Joh. 1.9 . If we confesse our sins he is faithfull to forgive , &c. These , and many other places do abundantly prove , that there is not forgivenes but where there is repentance ▪ Therefore look upon all those doctrines , as false and dangerous , which make justification to be before it . Not that we do with Papists make any merit , or causality in repentance , or that we limit it to such a measure and quantity of repentance , nor as if we made it the condition of the Covenant of Grace ; but only the way , without which ( not the cause for which ) remission of sins is not obtained , neither can there be any instance given of men forgiven , without this repentance ; and the same likewise is affirmed of faith , though faith is in another notion then repentance , this being the instrument to apply and receive it . But of this hereafter . 9. This remission of sin is not limited to persons , times , or the quantity and quality of sins . Indeed the sin against the holy Ghost cannot be forgiven : we will not explain that ( cannot ) by difficulty , as if indeed it might be forgiven , but very hardly . The ordinary answer is , that therefore it cannot be forgiven , because the person so sinning , will not confesse , humble himself , and seek pardon . God is described by pardoning iniquity , transgressions and sins . Christ is said to take away the sin of the world . David and Peters sins were voluntary , yet God forgave them . LECTURE IV. ROM . 3.24 , 25. Being Iustified freely by his grace , &c. THe Doctrine about remission of sin being thus particularly declared , we come to that great Question , How afflictions come upon the godly after the pardon of their sins ? For the Antinomian goeth into one extremity , and the Papist into another , so true is that of Tertullian , Christ is alwayes crucified between two thieves ; that is , Truth suffers between two extream errors . Therefore in prosecuting this point , which is of great practical concernment , I will lay down , First , What the Antinomian saith ; Secondly , What the Papist ; And lastly , What the Orthodox . The Antinomian , in his book , called the Honey-Comb of Justification , explaineth himself in these particulars , by which you may judge , that his Honey is Gall. Having made this Objection to himself , That the children of God are corrected by God , therefore he seeth sin in them , maketh a large Answer : Distinguishing first of afflictions , calling some Legal , and some Evangelical , and then he distinguisheth of Persons , making some unconverted , others converted ; the unconverted again , he makes to be either such as are reprobate , or else elected ; now ( saith he ) the legal crosses have a two-fold operation , either vindicative or corrective : Vindicative are such afflictions as God executeth upon the wicked and reprobates ▪ in which sense God is called the God of vengeance : Corrective , are such lashes of the Law , as are executed upon those persons that are the children of God by election , but not yet converted , and so under the Law , therefore these afflictions are not in wrath , to confound them , but in mercy to prepare them to their conversion , for God seeing sins in them , layeth crosses upon them . Now these elect persons he cals unconverted , actively and declaratively , in a very ambiguous , and suspicious manner , as if conversion were from all eternity , as well as Justification , so that as they say , a man in time is justified only declaratively , being indeed so from all eternity , thus he must be said to be converted : and if this be true , then it will likewise follow , that a man in heaven is glorified likewise onely declaratively , but actually and indeed glorified from all eternity , even while he is in this miserable house of clay . In the next place he comes to Evangelical crosses , which fall upon them that are actively and declaratively ( as he cals it ) converted , and these he denieth expresly to be for their sins , for this were ( saith he ) to deny Christs satisfactory punishment , because by his death , we have not one spot of sin in us : therefore he makes them to be only the tryal of their faith , and to exercise their faith : so that ( by his divinity ) when a godly man is afflicted , the flesh would indeed perswade a man hath sin in him , but this is to try whether thou canst beleeve thou art cleansed from sin for all these afflictions . Therefore if any man yield to this temptation ( viz. that he hath sin in him when he is afflicted ) what is this ( saith he ) but to deny Christ and his bloud ? Think you this to be the voice of the Scriptures ? Hence he laboureth to shew that twelve absurdities would follow from this doctrine of Gods afflicting his children for their sins , the strength of which shall be in his place considered ; I have now only laid down his judgement ; and he makes the Doctrine of the Protestants opposing this to be Popish , and confounding the Law and the Gospel together . Hence intending the Protestant Authors and Ministers , he saith , They paint God like an angry father , ever seeing sin in us , and ever standing with a rod and staff in his hand , lifted up over our heads , with which by reason he seeth sins in us , he is ever ready , though not to strike us down , yet to crack our crowns , and sorely to whip us : whereas the Gospel describeth him to be not only a loving Father , but also our well-pleased Father , at perfect peace with us ; so that the upshot of his position is to shew , that they are taskmasters and do degenerate to the legall teaching in the Old Testament , whosoever preach that God doth correct Believers for their sins : and I have , saith he , somewhat the more largely hunted this Fox , because it is so nourished , not only by the Papists , but also some of us Protestants , who by lisping the language of Ashdod ▪ do undermine the very roots of the Lords vine . And that you may see it is not one mans judgement amongst them , see what their great General saith in a Sermon , pag. 162. Know this , that at that instant , when God brings afflictions upon thee , he doth not remember any sin of thine , they are not in his thoughts towards thee . Again , whatsoever things befall the children of God , are not punishments for sins , they are not remembrances of sin , and if men or Angels shall endeavor to contradict this , let them be accounted as they deserve . Thus the Antinomian . The Papist goeth into another extremity , for thus they hold , Bellar ▪ de poen . lib. 4. cap. 1 , & 2. That when God hath forgiven a sin , yet it is according to his Justice , that the sinner should suffer , or do something to satisfie this justice , not in respect of the sin as it is against God ( for although some say so , yet others reject it ) but in respect of some temporal punishment , either in this life , or in the life to come , which is the ground of Purgatory . And that this may be made good , they say , When God doth forgive a sin , he doth not presently remit the temporal punishment ; therefore men may by some satisfactory penalties voluntarily taken upon themselves , rescue themselves from these temporal punishments . Now this is a doctrine extreamly derogating from the full satisfaction of Christs death , as the Orthodox shew against the Papists . Therefore in the third place , the truth is this , That God when he forgiveth a sin or sins , he doth likewise take off all temporal punishment , properly so called , viz. in order to any vindicative justice , as if a further supply were to be made to Christs sufferings by what we indure : yet we say withall , that God indeed doth take notice of the sins of those that are justified , and doth correct them for them : so that when he chastiseth them , it is in reference to their sins , they are the occasion , or the impulsive cause ( as we may say , though improperly when we speak of God. ) Although the final cause , and the end why God doth so , is not to satisfie his justice , but for other ends . It is doubted whether we may call them punishments or no : but we need not litigate about the word , I see Chemnitius and Rivet cals them so . And if we make a distinction in Gods end , why he afflicts the godly for their sins , from that when he punisheth the wicked , though both for their sins , we speak the truth fully enough , though we call them punishments ; and certainly the words punish or punishment , used Hos . 4.19 . Ezek. 9.13 . Levit. 26.41 . do not take the word punishment in such a strict sense . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the damned Angels and men , 2 Pet. 2.9 . Mat. 25.46 . and this word seems not applicable to the afflictions of Gods people for their sins , and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be an act of some Judge , who doth not attend to mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suidas in voc . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iudge , is attributed to God when he doth correct his children , 1 Cor. 11.31 . where the Apostle useth three words in an elegant paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so then when God doth afflict his people , he may be said to do it as a Iudge , and afflictions are called judgements , 1 Pet. 4.17 . only when God doth thus correct and punish his people , he is paternus Iudex , a fatherly Judge . But the most expressive word of these afflictions , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denoteth God afflicting his people , as a father his childe ; and although he doth it , because of their faultslts , yet he hath tendernesse in what he doth . This is the truth : and for the proving of it , consider these Propositions : First , That God doth not afflict any but where there is sin in the subject ; for so was the threatning at first , in the day thou eatest thereof thou shalt die . By death is meant all kinde of evil and punishment , so that had there been no sin going before , there had no curse , either upon man or creatures followed after . Hence it is that Divines say , The very hunger and thirst which Adam had , while in the state of integrity , was without that pain and provocation as it is in us . So that the state of man in righteousnesse , was like the heavens that admit of no corruptive alterations . As for that dispute , Whether God may not by his absolute Soveraignty adjudge man without the consideration of sin to everlasting misery , the affirmative decision of it will not much incommodate this truth , seeing that even then ( they say ) God doth this per modum simplicis cruciatus , by way of a meer naked trouble and pain : not per modum poenae , by way of a punishment . As for Christ , he though innocent , was a man of sorrows , because our sins were laid on him . Secondly , That God may , and sometimes doth afflict , yet not in reference to sin . Thus God doth exercise Job , who though he was not without sin , yet God seemeth not to do it for sin : Therefore such calamities were rather exercises of his graces , then correctives of his sins : they were to him , what a storm , or a tempest is to a skilfull Pilate , what a valiant adversary is to a stout Champion ; and to this purpose is that answer of our Saviour , when the question was , Whether the parents , or the blinde man himself had sinned , that he should be born blinde ? ( speaking according to the opinion of some Philosophers , that was now also received among the Jews ( as learned men think ) viz. That there was a prexistency of the souls before they were united to their bodies ) our Saviour returneth this answer , Neither hath this man sinned ( because he had no being before his birth ) nor his parents ( viz. some grievous sin , for which God would punish the childe ) but only that the works of God may be made manifest . This also must be granted . Thirdly , That all afflictions and crosses are to be reduced to the Law. We may acknowledge this truth also , if so be by Law we mean strictly whatsoever doth command and threaten , and the Gospel to be only promissory , though if largely taken , the Gospel hath its curses and afflictions ; so God threatning or afflicting of a godly man , doth so far use the Law as an instrument to make him sensible of his sin : and therefore this is a sure Argument , that the Law is not abolished as to all uses to the Believer , because still there do befall afflictions to the godly , not only from sin ( as the Antinomians speak ) but for sin ; only as the Law without the grace of God worketh all evil , so do all afflictions likewise to men that are not godly : Therefore wicked men in afflictions , are as garlik , or any ill-smelling herb , the more it is pounced , the worse smell it sends forth ; so that there must be teaching , as well as chastening , to make that affliction blessed . Fourthly , That in the calamities which fall upon the godly there is a great difference , some are common and absolutely determined , others more special , and not necessary . This distinction must be attended , for God hath so peremptorily and irrevocably concluded upon some miseries as the fruits of sin , that no repentance or humiliation can ever take them off . Thus though a man should have as much faith as Abraham , as much meeknesse as Moses , as much uprightnesse as David , as much zeal and labour for the Church , as Paul ; yet all this would not free from death , nor could it remove the curse that is upon the ground ; so a womans holiness and humiliation cannot take away the pains and throbs in childe-bearing , for these are absolutely decreed . But then there are special calamities , which many times by turning unto God are taken away ; yea , and God very frequently when he pardoneth sin , he taketh also away those outward miseries , as we see in many whom he healed both in soul and body at the same time . So that we say not God is bound alwaies when he doth pardon sin , outwardly to afflict for it . Fiftly , There are again some calamities that come upon them because of sin , others for other ends . We acknowledge it as clear as the sun , that many troubles upon the godly , are by way of tryal and temptation upon them , and because of the good that is in them ; of these the Apostle James speaks , when he bids them count it all joy , when they fall into divers temptations ; of these Paul speaks , when he saith he will rejoyce in his infirmities ; so that the persecutions and miseries which come upon them are an Argument of the good in them , more then of the evils ; as the tree that is ful of fruit , hath its boughs more broken , then that which is barren , and the Pyrates watch for the ship that is fraughted with gold . And thus a martyr comforted himself ; That though he had many sins , for which he deserved death , yet he thanked God , that his enemies did not attend to them , but to the good that was in him , and for that he suffered : so then , all the grievances upon the godly are not of the same nature . Sixtly , The afflictions for sins upon the godly do differ much from those that are upon the wicked . This we also grant , that when God doth punish the godly and the wicked for their sins , though the punishment for the matter of it may be alike , yet they differ in other respects very much ; as in the cause from which , one cometh from a God hating their persons , the other from anger indeed , but the anger of a father . Hence secondly , they differ in the fittedness of these afflictions to do good , God doth moderate these afflictions to his people , that thereby grace may be increased ; but to the reprobate , they are no more to their good , then the flames of hell-fire are to the damned ; The Butcher he cuts the flesh far otherwise then the Chirurgion , saith August . Again , in the end they differ ; All afflictions to the godly , are like the beating of cloathes in the Sun with a rod , to get out the dust , and moths , but it is not so with the wicked ; many other differences practical Divines prove out of the Scripture . Seventhly , Yet God doth in reference to the sins of his people , though forgiven , sometimes chastise them . This is proved , 1. From the Scripture , that makes their sin the cause of their trouble : Thus of David , Because thou ( saith Nathan , 2 Sam. 12.14 . ) hast given great occasion to the enemies of the Lord to blaspheme , the childe also that is born of thee , shall die : Thus God speaks to all the godly in Solomon , 2 Sam. 7.14 , 15. I will be his father , and he shall be my son : if he commit iniquity , I will chasten him with the rod of men ▪ but my mercy will I not take away : In these places , sin is expresly made the cause of those afflictions ; and it is a poor evasion to say , this was in the Old Testament , for was not the chastisement of the godly mens peace in the Old Testament , laid upon Christ , as well as in the New ? but their folly herein , and their contradiction to themselves , will be abundantly shewed , in answering their objections . 2. In the places that do assert Gods judging of his people , and rebuking of them : and they are divers , 1 Cor. 11. For this cause many are sick , and weak : where again , you have not only the affliction , but the cause why , viz. irreverent prophaning of that Sacrament . Thus James 5.14 . Is any man sick ? Let him call for the Elders , and let them pray for him , and if he have committed sins ( saith the Text ) they shall be forgiven him : There is none but hath committed sins ; yet the Apostle makes such an if , because he speaks of such sins , that may provoke God to lay that sicknesse upon him . Thus in the Old Testament , Psal . 99.8 . Thou forgavest them , though thou took●st vengeance on their inventions : Here the Psalmist cals the chastisements upon those , whose sins were forgiven , vengeance : as in other places , his anger is said to smoak against the sheep of his pasture ; but we must not understand it of vengeance strictly so called , as if God would satisfie his justice out of their sufferings . 3. From the incouragement to duties by temporal Arguments , and threats of temporal afflictions . If the godly have these goads , then certainly , as they may conclude their temporal mercies to be the fruit of their godlinesse , which hath the promise of this life , and the life to come ; so they may conclude that their afflictions are the effects of their evil waies , which have the threatning of this life , and the life to come ; only here is this difference , that the outward good mercies , are not from their godlinesse by way of merit , or causality , but their afflictions are so , because of their sins : Hence the Apostle urgeth the godly , Heb. 12.19 . with this , that even our God is a consuming fire : Thus 1 Pet. 3.10 , 11. He that will love life and see good daies , let him eschue evil , and do good . So that the Scripture pressing to holinesse , because of outward good mercies , and to keep from sin because of external evils , and pressing these to the godly , doth evidently declare this truth ; and certainly the Apostle , speaking of the godly , Rom. 8.10 . saith , the body is dead because of sin ; for by body , Beza doth well understand our mortal body , and not the mass of sin , as some interpret it . 4. From the comparison God useth concerning his afflictions upon his people ; and that is , to be a father in that act , correcting of them . Thus Heb. 12.6 , 7 , 8 , 9 , 10 , 11 , 12. compare this with Rev. 3.19 . As many as I love , I rebuke ; now rebuke is alwaies for some fault , and this is further cleared , because he makes this conclusion , be zealous therefore and repent , therefore sin was precedent . Now in these places , God compareth himself to a Father , and beleevers to children , and we all know that fathers never correct but for sin ; it would be ridiculous to say , the father whips the childe from sin , not for sin . It is true , he doth it from sin , by way of prevention to the future , yet for sin also . The Antinomian saith this is spoken of many beleevers together , where some were not converted , but this is weak , because the persons whom he reproveth , God is said to love them , and they are children not bastards . Again he saith , There is no sin mentioned , therefore it was not for sin ; But I answer , the very comparison of God with a Father correcting his childe , doth evidently argue , it was for sin ; though it be not expressed . 5. From the command not to despise , or to make little account of Gods afflictions , but to humble our selves , and search out our waies . Why should this be spoken , but because they are for our sins ? Heb. 12.5 . Despise not the chastening of God , neither faint when thou art rebuked of him . Where two things may seem to be forbidden , though some make them all one , one not to faint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a metaphore from those who faint in the race , through languor , and dissolution of minde . The other is in the other extream , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despise , or to make little or nothing of it : as it were a great fault in a childe , to slight or make nothing of his fathers corrections . Now let all the world judge , whether the Antinomian Doctrine doth not open a wide gate to despise Gods afflictions : this makes them cry down Fast-daies , repentance , humiliation , and confession of sin : yea they make it Popery , and hypocrisie what is done this way . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may say with Homer . 6. If God hath commanded Magistrates to execute outward evils upon some godly men , that have hainously offended , then its Gods will to afflict them for sin ; but he hath done so . If a godly man , being through the Dalilah of some corruption , perswaded to have his hair cut off , his spirituall strength gone , and so he fall into the sin of murder : is it not Gods will that the Magistrate should put him to death for this sin ? and what God would have the Magistrate do , is it not as much as if God himself had done ? and must not all say this is a chastisement upon him because of his sin ? Thus have I brought reasons to prove that , which I think was never denied before , till this age , which every day like Africa bringeth forth some Monster . And certainly the Doctrine of afflictions upon the godly is so sweet and wholesome a truth , that none but a Spider could suck out such poison from it , as the Antinomian hath done . LECTURE V. ROM . 3.24 , 25. Being justified freely by his grace , &c. WE come now to consider how the Antinomian can make good that Paradox of his [ God chastiseth not believers because of their sins ] and indeed the Author forementioned doth much sweat and tug , in bringing in severall absurdities , which he conceives will follow upon the truth asserted by us . But before we examine them , let us take notice of the Authours great contradiction to himself in this point , and that within very few Pages ; Falshood is not only dissonant from truth , but also from it felf ; for whereas in the forequoted place he makes his assertion universal , that Ged seeth not sin in persons converted , and therefore there are no afflictions befall them because of sin : Now see how flat contrary that same Authour speaks in the same book , pag. 117. for there making an opposition between the condition of believers in the Old Testament , and those in the new , he expresly gives this difference : God ( saith he ) saw sin in them , as they were children that had need of a rod , by reason of their non-age , but he seeth none in us , as being full-grown heirs ; and again , God saw in them , and punished them for it , as they were under the Schoolmaster of the Law , but he seeth none in us : Hence pag. 99. he makes it peculiar to the time of the Law , that Moses for an unadvised word was strucken with death , and Vzzah , and Jonah , and Ely , with others temporally corrected : Therefore it was ( saith he ) came those terrible Famines , whereby mothers were driven to eat their own children , all was because they were under the severity of the Law , that if they did but a little step awry , they were sharply scourged for the same . Now how great a contradiction is this to his other assertion ? for were not the godly under the Old Testament actually converted ? had they not Christs righteousnes made theirs ? were they not elected ? how cometh it about then , that they were afflicted for sin , and not believers under the New Testament ? when a man can bring the East and West together , then may he reconcile these assertions : but self contradiction is no strange thing in that book . But I come to his Arguments ; The first place he urgeth is Ro. 5.1 , 2 , 3. Being justified by faith we have peace with God , that is , all beating , blows , and anger are ceased , saith he , and hence it is that we glory in our afflictions : but now if they were for our sins , we had no more cause to glory in them , then the childe hath in his whippings for his faults . For the opening of this place consider these things , some ancient Commentators reade the word imperatively ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) let us have , instead of we have , and thus they have interpreted it , [ Being justified by Faith , let us take heed how we sin again , but preserve our peace with God ] The words taken this way would much confirm , rather then debilitate our assertion : but I doe not judge this so suteable to the scope of the Apostle in this verse ; we will take them as they are indicatively or assertively : and first , we may mean by peace , either that reconciliation which is made with God , or the sense and feeling of this , which is nothing but tranquillity , and security of conscience , through the perswasion of Gods favour to us . Now these may be separable one from the other , a believer may be reconciled with God , and in the state of friendship with him , yet he not feel this , or know this , as many passages in Davids Psalms do witnesse ; even as the childe in the womb knoweth not the great inheritance , and rich Revenues , it shall be possessed of , or as Agar did not see the well of water by her , but thought she must perish , till God opened her eyes . There is a seal of the pardon of sin , when yet the proclamation of it is not made in the conscience . If we take peace in the first respect , it is an absolute universal proposition , and true of every justified person ; but in the latter sense it is true only of some persons , and at some times , for the sense of Gods favour is a separable priviledge from those that are in it . If by peace we should understand the sense of Gods favour , and the declaration of it in our consciences ( as by their arguments they must do ) then it proveth against their opinion as well as any others : for they hold that a believer needeth to pray for pardon in the declaration or sense and feeling of sin , though not for the pardon it self of sin ; now there cannot be at the same time a want of the feeling of pardon of sin , and the tranquillity of conscience together : so that this place must needs be a thorn in their side . But 2ly , the true and direct answer to this place is , that there is a twofold peace , one which is opposite to the hatred of God , as he is a terrible enemy to sinners , unreconciled with them , in which sense he is often described in Scripture . The other , as it is opposite to that fatherly anger and displeasure , whereby though for the main reconciled , yet he may for some particular faults be displeased ; now the Apostle speaks of the former kinde of peace . Being justified that is God being once reconciled with us in Christ , he hath no more hostile enmity against us , and if we do sin afterwards , he will not become an enemy to us , or satisfie his justice by punishing of us , but as a father he may in his displeasure chastise us . The sense of Gods displeasure as a father , may well stand together with an assurance , that for all this he is no enemy . A childe that bitterly crieth out because of his fathers chastisements , yet even then hath that hope and comfort which he would not have if fallen into the hands or rage of an enemy that would kill him . Hence it is that we presse all believers , though sorely punished for their sins , as their own hearts can tell them , yet they must never pass such a sentence , Now God is become my enemy , he deals with me as with a Judas , as with a Cain ; these ( we say ) are sinful inferences , but they may conclude thus , God , though a loving father , is now very angry , and much displeased with me . Distinguish then between a peace that doth oppose the hatred of God to a sinner as an enemy , and a peace which doth oppose only the frowns of a father ; and this objection is answered . I will acknowledge the people of God are apt under his sore displeasure not to discern between a father and an enemy . They have much adoe to keep up this in their hearts ; God he smites , he frowns , he chides ▪ yet he is a father still : but this is their temptation and weaknesse , and we are apt to endeavour some kinde of compensation to God in our troubles for sin : therefore it was a most blessed thing when God at the Reformation out of Popery , caused this truth to break out , That punishments for sin were not satisfactory to God , but fatherly chastisements . Thus you have this answered , and as for that which followeth , we glory in tribulations , the Apostle must be limited to those which fall upon us for professing of Christ and his truth . In these we may glory , as the souldier doth of his marks and wounds he hath received in the wars for a good cause , and to this purpose we told you in one Proposition , That there was a great difference between those troubles that fell upon us , because of the good in us ; and those which come upon us , because of the evil in us . What glory is it , saith Peter , 1 Pet. 2.20 . if ye be buffeted for your faults ? Now who can deny but that even a godly man may fall into some hainous crime , for which he may receive a sentence of death ? This man though he may rejoice in God , who doth pardon the sin to him , yet he can no more glory of this tribulation , then a childe doth of whipping for his faults . Another place of Scripture , is Isa . 53.5 . The chastisement of our peace was upon him , and with his stripes we are healed . This Text of Scripture is again and again pressed by them , and certainly it is more sweet then the Honey or Honey-Comb : but truly they do with it , as the thieves with the man of Jericho , leave it half dead , and much wounded . First , Let us open the place , and then see how far they are from the meaning . The Prophet Isaiah in this Chapter , may be called , as we said before , the fifth Evangelist , for he seemeth rather to write an History of Christ , then make a prophecie of him . Among other passages these two are to our purpose . 1. That the chastisement of our peace was upon him : by Peace here , Calvin doth well understand , not that of quietnes in the conscience , but a reconciliation made with God through his sufferings . And it is observed by some , how emphatical the Scripture is in that Pronoun [ He ] He hath born , and He hath been wounded . The second follows , With his stripes we are healed : Some think that this is spoken to debase that condition Christ so voluntarily put himself in , that so his love might appear the more to us ; it being an allusion to the State of servants , who used to be chastised by their lords . The phrase is the same with that , He hath born our griefs , or diseases , which Matth. 8.17 . is applied to Christs healing of diseases , and 1 Pet. 2. to that suffering upon the Crosse . And well may this be , because the outward healing of diseases , was a Symbole or Testimony of his inward healing . Although Grotius observeth , That Christ is therefore said to bear our diseases when he cured them , because of the great pains and travell he took therein , for it was after Sun-set , and the multitude did much throng him ; so then , by the words you see the whole price of our peace laid upon Christ , and by him all evils , both temporall and spirituall removed : but what is this to the purpose ? Yes ( say they ) here our chastisements are laid upon Christ , therefore we have none for sin ; but 1. if this proved any thing , it will be more then the Antinomians will yield , for it would infer , that there are no chastisements at all , either for sin , or no sin ; now the Antinomians cannot deny ( and experience confuteth them ) but that the godly have afflictions , though as ( they say ) not for sin ; and this will inevitably follow by their argument ; for as they would prove from hence they have no sin at all , not only sin that will not condem ( as the Orthodox say ) but even no sin ; so it will by the same reason follow , that believers have no chastisements at all , I do not say ( not for sin ) but none at all . But Secondly , The Antinomian in that place pag. 129. doth fully answer himself , All chastisement ( saith he ) for sin , needfull for the making perfect peace between God and his justified children , was laid upon him : very true , Therefore say we , though these chastisements be for sin , yet they are not upon the godly as upon Christ , they are not to satisfie Gods justice , to work a reconciliation , but only to humble them in themselves , and make them the better feel how much they are beholding to Christ who bore so much wrath for them . To say therefore as the Papists , Christ by his death did only remove the spirituall evil , and we by our sufferings must take away the temporall punishment , this would indeed be derogatory to Christ , and take off in a great measure from his glory . A Third place brought in to maintain their errour , is James 1.2 , 3 , 4 , 5. Count it matter of all joy when you shall fall into divers temptations , therefore ( saith he ) they are not for sin , because they are matters of joy ; and mark how he baptizeth ( goeth on the Author ) crosses and afflictions , as it were with a new name , taken from the nature of the change of them through the Gospel , calling them temptations and trials . But mark the ignorance of the adversary rather then the name of afflictions : for , Is it peculiar to beleevers under the Gospel , that their afflictions are tryals ? what then will he return to that place , Deut. 8.2 . God saith , the afflictions upon the people of Israel for fourty years in the wildernesse ( and they were not all beleevers , much lesse beleevers under the Gospel ) were to humble them , and prove or try them ? And Jer. 9.7 . God speaking of the Israelites saith , He will melt them and try them . See also Dan. 9.25 . Zech. 13.9 . Whereby you will presently judge of the mans bold ignorance . But as for the place it self , certainly the words are very emphaticall . Count it ( implying a man in his choicest deliberation ought to do so ) all joy , an Hebraism , full , perfect joy , when ye fall , the word is so fall that ye are compassed round about . And lastly , divers temptations , By temptations Austin seemeth to have understood inticements or provocations to sin , and whether such temptations may be desired , or to give ground of a just joy , is disputed by the Schoolmen , but that is impertinent : we see the Apostle speaketh of afflictions , as appeareth by the word following , and not all kinde of afflictions , but such as are for Christs name : certainly the Apostle writing to the Corinthians , and speaking of the chastisements of God upon them for their sins , he doth not bid them count that all joy , but rather exhorts them to judge themselves that they be not condemned with the world . He doth not then speak of all kinde of afflictions , but some only , and his meaning is not , that under even those afflictions they should have no grief ( for he saith , no affliction is for the present joyous but grievous ) but he giveth one respect why they should rejoyce , because of the good work of their faith manifested thereby , though in other considerations they may be humbled . And I see not but even in those persecutions which befall the godly for the Gospels sake , they may not , some of them at least , and sometimes , be humiliations for the Godlies former sinnes , as well as explorations of their Graces , and more eminent glorifying of them here and hereafter . I deny not but even in afflictions for their sins , the people of God may take comfort to their souls from severall considerations , but I think not that the Apostle doth refer to them in this place : Let us now consider what dangerous Absurdities would flow from this doctrine of ours ; and first ( saith he ) this is to confound Law and Gospel together . The Law should be preached only to secure sinners , the Gospel to broken sinners only ; whereas if you tell the godly when they are afflicted , that it is from their sinnes , you preach Law to them . But first , Then the Apostle mingled Law and Gospel , when he commands the Corinthians to judge themselves under Gods hand upon them : and how legall was Peter , when he said , judgement must begin at the House of God ? 2. The Gospel and the Law are to be mingled in all spirituall administrations , but for different ends . As they must not in preaching be confounded , so neither divided . 3. The people of God have still sin , pride , and hardnesse of heart remaining in them , and shall a Minister preach the Gospel to his pride ? shall we comfort them , because their hearts are sometimes dull and froward ? Lastly , Though we say they are afflicted for their sins , yet this is not to make the crosses Legal but Evangelical ; for we do not say they are so for their sins , as that thereby they must satisfie the justice of God in their own persons , but for other considerations . A second Absurdity will be , say they , hereby to make the Gospel unsufficient to abolish the old man , unlesse it borrow help from the Law. But first , Observe his contradiction , The Gospel doth abolish sin in the beleever ; how can that be , when he holdeth there is no sin to be abolished ? certainly that which is not , needs not to be abolished , for it is not already . Secondly , If the Gospel be so powerfull to abolish sin , why will he have the Law preached to obstinate sinners ? certainly by his rule the Gospel would sooner melt the tuffest and most Ironny sinner that is . Thirdly , That which he would have such an absurdity is an eminent truth : the Law and the Gospel are mutually subservient to each other , and are to be preached as conjoyned , though not confounded one with another . Another Absurdity ( for I cannot take them in order , seeing he doth absurdly make one thing several arguments , and so doth but tautologize ) This would be to deny Christs perfect righteousnesse , and that we are not made without all spots or blemishes . But first , It doth not derogate from Christ , that we are not freed from sin , while here in this life , for he himself holdeth the believers in the Old Testament , had sin in them , and God scourged them for it , yet Christ bore their sins , and took away their iniquities . Secondly , If this place prove any thing , it would the Popish Tenet , That we are inherently without sin : and the Antinomian denieth that , for he saith , we are made perfectly holy ; not actively , but passively , whereas those places speak of an active holiness . Thirdly , If so be the sin remaining in us did not only bring temporal evils but eternal ; did not bring only a disease but hell also ; then this would evacuate the fulnesse of Christs death , but now it doth not . A fourth Absurdity he would fetch from an Argument of Bish . Babingtons , Ejus quod non est , non est poena , but sin when it is forgiven , is not ; therefore to forgiven sin there is no temporal punishment . I answer first , If by that which is not , should be meant that which hath a physical and natural existence , then the Argument would prove that no sin whether forgiven or not forgiven , could damn a man , because no sin ( according to the received opinion ) hath any positive natural being : therefore it must be understood of a moral being , that is , a desert of punishment . Now when sin is said to be forgiven , the reason is not , at if remission of sin made sin no sin , drunkennesse no drunkennesse ; or as if that sin did not deserve punishment , for that is inseparable from the nature of it : but forgivenesse of sins takes away the actual ordination of them to condemnation . So then a sin , though forgiven , hath some kinde of being , though not that of actual ordination to everlasting death ; when therefore sins are said to be thrown into the bottom of the sea and they shall be no more , that is to be understood quoad hoc ▪ in respect of actual condemnation . So Davids sin was forgiven , viz. as to damn David , yet though forgiven , it was still , viz. to afflict David , and to make God angry with him . A fifth Absurdity , If you say the people of God are afflicted for sin , this would trouble the consciences of Gods children exceedingly , and make them fearfully to expect horrible temporal plagues every hour , because the least sin is so infinitely distastfull to God. But first , It seemeth then a godly man though fallen into murder , adulteries , &c. his conscience must not be troubled : Peter if he denieth Christ , must not weep bitterly . Secondly , we give many cordials and antidotes against despair , while we say they are afflictions even for sin , for we add further , That they are all bounded within a due measure ; God considers our strength , and will lay no more then he will inable to bear . Thirdly , There is a two-fold trouble , one that is holy and effectual for good , such a trouble as that was which the Angel made in the pool of Bethesda ; and there is a trouble by way of torment , driving from , and raging at God ; now we all forbid this later , neither will this Doctrine give any ground to such a distemper . Lastly , If a doctrine shall be branded for such an event as shall come through the corruptions of men , then we may say their opinion will encourage believers , or men that do presume they are so , to act all manner of flagitious crimes , and yet to have no fear that God will plague them for those things . LECTURE VI. JER . 50.20 . In those dayes , and at that time , the iniquity of Judah shall be sought for , and it shall not be found , &c. ALthough the Apostle say true , 1 Tim. 6.4 . that there is a doting about questions , whereby the soul of a man is made sick and spiritually diseased , as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth , weakning and debilitating grace , as much as fretting doth waste away the flesh ; and this is done when men encounter in controversies as beasts in their combats , seeking only victory ; yet there may be such a doctrinal clearing of truth by answering of Objections , that may tend much to edification , both in knowledge and affections ; and by the striking of flint stones together , there may flie out sparks enough to kindle godliness and zeal in our brest . This I shall endeavour by Gods assistance in that necessary and famous question , of Gods forgiving sin . For to preach in crabbed controversies , is like Gideon , Judg. 8.16 . to teach men with briars and thorns , as the phrase there is . The Antinomian placeth this Text in the fore-front , for that absurd opinion , God seeth no sin in persons justified : if therefore their Goliah be slain , the rest will speedily quit the field . The words contain a gracious promise to Judah and Israel . First , To deliver them from their temporal evil : They shall be brought out of their captivity into their own countrey again : we need not dispute how many came back again , it s enough this mercy was offered them , howsoever they might neglect it . Secondly , Here is a promise to remove their spiritual evil , which was the cause of the former ; God will pardon their sins ; and by this a profitable Doctrine is taught , That a people ought to be more desirous of Gods pardon , then of removal of their calamities , whereas commonly like unwise diseased men , we complain more of the Symptomes then of the disease it self . The evil of sin depriveth us of an infinite good ; but the evil of afflictions , only of a finite . Now this promise is not to be stretched out only to the times of the Gospel , but is particularly true of the Jews , when removed out of their banishment , yet not to be limited to that time only ; and howsoever the promise for pardon be general to all , yet it is to be understood in this manner , that to the wicked , their sin was no farther forgiven , then in this sense , That their captivity was removed : but to the true believers , there was a real taking away of Gods wrath and displeasure from them . The promise of pardon is described very emphatically and comfortably to the truly humbled Jews , There shall be none of their sins , and none shall be found when sought for : This expression doth suppose a judicial inquiry , ( as when God is said to make inquisition for bloud ) and to be found doth imply , God judicially taking notice of a man to punish him , so Rev. 20.15 . In her was found the bloud of the Saints : So Beza amplifieth that word , Phil. 3.9 . be found in him , as if the justice of God were pursuing Paul as a malefactor , and Christ was a City of refuge unto him . Observation . Remission of sin is such a taking of it away , as if it had never been : he that denieth sins forgiven to be quite removed , denieth Pharaoh and his host to be drowned in the red Sea , said Gregory . This point practically improved is the treasure of a believers comfort : But there is the Antinomian error on the right hand , and the Popish on the left , whereby a godly heart , if not well instructed , may when it cals for bread , meet with a stone , and when for fish , with a serpent . Therefore for the more orderly proceeding , let us consider what the Antinomian saith , then what the Papist ; and lastly , what the truth is . The Antinomians opinion may be discovered in these particulars . 1. That a justified person having on Christs wedding garment , hath thereby all his sins quite taken away from before God , and so utterly abolished , that we have not any spot of sin in the sight of God ( Honey-Comb of Justification , pag. 24. cap. 3. per tot . ) 2. This is extended by them ( pag. 27. ) not only to actuall sins but originall sins , for we easily grant that in actuall sins , if once forgiven , there remaineth no more defilement , but that he is made in that respect of remission , as white as snow , though there may remain a further disposition to evil , by that sin once committed , if renewing grace help not . 3. This abolition of sin , they understand both of the fault and the guilt ; so that God doth not only take away the punishment , but both the form of the sin also is wholly removed , so that there is neither punishment nor cause of punishment , in one thus justified . Hence they say , there is no sin in the Church now , and they expresse it thus , As a Physician , though he healeth a man , yet he cannot take away the scars ; but God healeth sin so , as no scar remaineth , yea , he giveth a fresh colour again . They say likewise , our sin is consumed , as if one drop of water should be abolished by the heat of the Sun , yea , pag. 39. the Authour affirmeth , that whosoever have not confidence in this one point , that our sins are so taken away by Christ , that God doth not see our sins in us , without doubt are damned as long as they continue to rob the bloud of Christ of this honour ; Therefore ( saith he ) true Divinity teacheth that there is no sin in the Church any more . 4. He distinguisheth ( p. 51. ) of a two-fold abolishing , the one mystical and secret , wrought only by Christ , and his righteousnes ; The other grosse and palpable , wrought by us , by the help of Gods Spirit , to our sense and feeling ; so that they grant sin in us , and sin to be mortified , but this is not in Gods sight , although it be in our own . 5. Whereas it might be , and is objected , God hath an all-seeing eye , and therefore he cannot but see sin if it be in us , They answer , God indeed seeth all things , saving that which he will not see , but undertakes to abolish out of his sight , and they distinguish of Gods knowing and his seeing ( p. 68 . ) God knoweth believers sins , but he doth not see them . To know , is to understand the nature of a thing : but to see ( according to them ) is to behold the real existence of a thing : now that cannot be of sin , because it s taken away . Thus ( say they ) God did know the sins of Abraham , and men did reprove him , but God did never once rebuke him in all his life after his calling , for any one sin . So that by these Positions you may see their meaning to be , That a justified man is by Christ so cleansed , that God seeth nothing but what is perfectly holy in him : sin not only in the punishment , but in the existence of it is removed quite away as to Gods sight . Hence God takes no notice , never chastiseth them , never reproveth them , because he seeth nothing but what is exceeding good ; and therefore because the justified feel the contrary , that they have sin , they commend and presse faith , to live above sense , reason , and all our experience ; for ( say they ) as a man that looks thorow red glasse , seeth every thing red , so God looking thorow Christ , seeth not only our persons , but all our actions , perfectly righteous with Christ righteousnesse . What else may be said of their opinion , is to be spoken of , when we treat of imputed righteousnesse . In the next place , let us consider what is Popery in this point , The Papists , as Bellarmine , lib. de Justif . c. 7. say with the Antinomian , That forgivenesse of sin is the quite abolishing of it , and that whether it be original or actual , so that no sin abideth any more in a man so justified , till he fals from it ; and saith Bellarmine , If the Scripture would have invented words on purpose , to shew that sin is quite extinguished , it could not use other then it doth , and they think it impossible to conceive , that there should be sin in a man , and yet justified ; for this is ( say they ) to make him at the same time a childe of God and the devil , The devil to dwell in him by sin , and Christ by Justification . Thus they distinguish not between sin reigning and sin being . Though sin be in a godly man , yet it neither hath vim damnatricem or dominatricem , condemning power , or reigning power . Now its wonder the Papists should conceive this so impossible , when they hold that the godly have venial sins , which yet are truly sins , and so by their own argument God must hate and punish them , yet God doth not break off his friendship for all that : now compare these two errors together in their agreement and difference . 1. Both Papist and Antinomian agree in this , That remission of sin , is quite abolishing and extinguishing of sin , both in the existence of it and punishment ( although some Papists hold for the later , viz. of punishment , at least temporal , that that may abide , though the sin be forgiven . ) 2. They both agree in the places of Scripture , as Christ cleansing us from all sin , Thou art all fair my love , To purchase to himself a Church without spot or wrinkle ; These and the like , they both insist much upon . 3. They both agree in reason to prove it , viz. That sin is so odious to God that he hateth it wheresoever it is , and therefore a godly man must at the same time be the object of Gods hatred and love , which ( say they ) is absurd to affirm ; but here they differ ; the Antinomian makes a believer without sin , because of Christs righteousnesse which he is cloathed with ; The Papist he makes him to be without sin inherently , because of the grace of sanctification perfectly renewing him . And indeed though the Antinomian seem to shew more zeal to Christ and grace , yet the Papist speaks more to reason ; and if those places of Scripture did prove an utter extinguishing of sin , it would carry it fairer , for an inherent perfect holinesse , then such a mystical perfection as they imagine . In the third place , I shall lay down the truth , and wherein Scripture-doctrine doth indeed sail between these two rocks . And , 1. The Orthodox do distinguish of the nature of sin , especially original , and the guilt of it , now ( say they ) the Scripture makes forgivenes to be the removing of the guilt , but the nature doth still abide in some degrees . 2. This sin even in the godly , is seen by God , taken notice of , he hates it , and doth punish it , only he doth not punish it in their own persons , but in Christ ; so that the sin of a godly man doth offend God , and he abhorreth , and will punish it : but Christ intervening , it fals upon him ; so that our being in Christ doth not hinder Gods taking notice of our sins , and hating of them , but onely freeth us from final destruction by them . 3. If by seeing of sin should be meant judicial and final punishing of a man , then we would say , God doth not see sin in the godly in that sense , and this some Orthodox have spoken , which the Antinomian mistaking , have lost the truth . Thus Pareus , lib. 2. de Justific . cap. 9. p. 491. maintaining , That the godly mans sins are covered , which ( saith he ) supposeth not that sins are not , but that they are not seen , maketh this objection , but nothing is covered , or hid to God ; and then answereth , True , but what he would have covered , but he will not fasten his eyes upon believers sins , because through Christ he turneth away the eyes of his justice , that he may place the eyes of his mercy upon them ; and to this purpose he quoteth Austin , Tecta peccata , quare dixit , ut non viderentur , quid enim erat Dei videre peccata , nisi punire ? Brockman likewise de Justific . cap. 2. qu. 10. p. 526. In vain is it objected , That nothing is covered to God , for that is true with this restriction , unlesse it be that which he would have covered ; so that if by seeing were meant Gods judicial punishing and condemning , in that sense God doth not see the sins of believers , for he throweth them behinde his back : but if by seeing be meant ( as the Antinomian doth ) Gods not taking notice of , nor being offended with the sins of the godly , so that he doth not chastise them for them ; this is a very dangerous error , and is far more then a difference about words ; for the truth is , That the sins of a Godly man do offend God , and he is angry , not as a Father , but as a Judge : hence ( as you heard ) the afflictions upon the Godly are for their sins , and called Judgements , onely he is a Fatherly Judge . There is an excellent temperament of both these in God relatively to his people . For the further discussion of this main point , let us consider practically , the sweet and full expression of the Scriptures about pardoning of sin . One word frequently used is Nasa , which signifieth to lift up ; and take away a thing so , as that it was an heavy burden , and so some translate that , Psal . 32.1 . Blessed is he who is eased of his sin , for you may see in that Psalm , David feeling an insupportable weight upon him by his iniquities , such as he could not stand under : now to pardon , is to take this weight off , so Gen. 4.13 . My sin is greater then can be born , or taken away , i.e. forgiven : again , If thou dost well , is not Levatio , that is , pardon and ease ? It is then no marvel , if forgivenes of sin be accounted such a blessed thing , by those who truly feel the burden of their iniquities . Hence you have it excellently , Zech. 3.9 , 10. made the cause of all quietnesse and content , when their sins were pardoned , then they called to their neighbours to sit under their fig-trees . And well doth Calvin call this , The chief hinge of Religion , and the truth of this Doctrine is to be sought out with all care , for what quietnesse can a man have till he know what judgement or esteem the Lord hath of him , and in what manner it is wrought ? Another expression of it is called covering of sin , there are two words for this , the one is Chasah , and is used properly of such a thing that is put between the object and the eye , Numb . 9.15 . It is used of the Cloud that covered the tabernacle , it s applied to a Garment , or any other thing that doth cover , Gen. 3.21 . It s applied to God covering Adams nakednesse : Hence a learned man thinks , those skins were of beasts sacrificed , which did prefigure Christ , and God by this covering , would as by an outward Symbol teach them , by whom their sins should be covered , and to this an allusion seemeth to be , Rev. 3.18 . I counsel thee to buy of me white garments , that thy nakednesse may not appear . A like word is Caphar , which signifieth covering with pitch , or the like , which doth so cleave to the thing it covereth , that it can hardly be removed . It s applied Exod. 15.27 . to the propitiatory , or covering made of pure gold , wherein God shewed himself gracious . It is used Levit. 16.30 . The word also is used of the pitching of the Ark , and as that pitch kept the waters from coming in , so doth the bloud of Christ our sins from overflowing us , and this doth excellently describe the nature of pardoning of sin , God doth as it were hide it from us , he will not punish it : but you must not stretch this word too far with the Antinomian , as if indeed God did not take notice of them , for Davids when it was covered , yet was visited afterwards by God , but it s covered so far , as that it shall not condemn . We do not therefore as the Antinomian saith , make God peep under the covering again , but we say the word is a Metaphor , and must not be understood grosly and palpably , as if there were any real thing put before the eyes of God , that he could not behold our sins , but only that God will not finally condemn us for sin . Furthermore , when a sin is pardoned , it is said to be hid from Gods eyes , as if God did not know it , Jer. 16.17 The Hebrew word Zaphan , is applied to the Northern part of the world , because it is hidden from the heat of the Sun. Hence Joseph is called , Gen. 41.45 . Zapthnath paaneah , because he was a revealer of hidden things . Those iniquities therefore which are so often before thee , they are as it were hidden from God. Another is Mechah ( and I will name no more ) which is to blot out , or wipe out , a Metaphor from those who cancel or blot out their debts ▪ when once discharged . Now besides these verbal expressions , you have many real phrases that do declare this great mercy , as Micah 7.19 . He will subdue our iniquities , and thou wilt cast them into the bottom of the sea , where the Prophet doth admire the goodnesse and freenesse of God herein , Who is a God like thee ? passing by iniquity , subduing sins . The word implieth , that our sins were as our enemies , the guilt of them did inslave us , and keep us like vassals in fear , but now they are mastered . And further , He throweth them in the bottom of the sea , there is no more memory or footsteps of them , as when the Aegyptians were drowned in the bottom of the sea , they could never hurt the Israelites more . Thus God doth to thy sins when they are pardoned . Another expression you have , Isa . 44.22 . some expound it thus , As the Sun rising doth make the thick clouds to vanish away , and there is nothing but serenity to be seen ; so it is with God pardoning : but Junius understands it thus , As the thick cloud dissolved into rain , washeth away the soil and filth of the earth , so will the Lord in pardoning , take away that noisomnesse and offence their sins made . Consider Hezekiahs expression , Isa . 38.17 . Thou hast cast all my sins behinde thy back ; It is an expression from men , who when they will not regard a thing , cast it behinde their backs , and thus God doth , not as if he did not take notice to chastise for them , but they shall not have their proper effect , which is to condemn . And these expressions are very necessary to a contrite heart , which is apt to imagine God as alwaies beholding his sins , and sending forth his judgements because of them , whereas it must be as a foundation laid , That God is gracious and mercifull , not only in the generall , but even to us in particular . The last I will pitch upon , is Psal . 13.12 . As far as the East is from the West , so far hath he removed our sins from us , where the Psalmist makes Gods mercies as much above our sins , as heaven is above earth ; and lest the guilt of sin should hinder the descent of it , he makes God to throw away our sins from him , as far as it can be . Thus you see how abundant the Scripture is , in describing this mercy of mercies : This mercy , which if not injoyed , every thing , our beds , our fields and houses , will be an hell to us ▪ The summe of these words and phrases amounteth to these comfortable considerations . First , That God pardoneth sin , and removeth the guilt of it totally and perfectly , so that a sin cannot be more forgiven then it is : not that all the pollution of sin is likewise totally taken away , for that would contradict other places of Scripture , which say , sin is still in us , but only the condemning power is subdued ; and therefore this doctrine doth afford as much comfort , as any Antinomian would desire , and yet doth not fall foul with other places of Scripture . Those sins committed by thee and repented of , are as absolutely forgiven as can be desired : they can be no better pardoned if thou wast in heaven , or hadst perfect righteousness bestowed upon thee . It hath pleased God that the guilt of thy sin should be perfectly remitted , though the power be not fully mortified . Secondly , These phrases imply , That its Gods meer act without us , which doth expell the guilt of sin , not any thing done in us , or by us , and therefore thou art not to build thy hope of pardon upon any work of Regeneration or Mortification within thee , but Gods goodnesse without thee ; even as a Creditor doth forgive many thousands to a Debtor , by his meer voluntary Act. Now we are apt to think according to the principles of Popery , that our Justification is no better then our inherent holinesse is , whereas any godly man may sit down and consider , that he is not able to goe out with his five thousrnd , against , the Justice of God that comes against him with ten thousand . Grace justifying takes away all guilt of sinne ; grace sanctifying doth not , because as Bonaventure well observeth , the remedy given by grace against originall sin , is not ordained against it , prout corrumpit naturam , sed prout personam , as it doth infect our nature , for so it sticketh till death , but as it doth defile the person ; measure not therefore the perfection of grace justifying , by the perfection of grace sanctifying . Thirdly , This Scripture language doth infer , That sin forgiven , is as if it had never been ; now the troubled soul cryeth out , Oh that I had never been thus , done thus ▪ Why ? God when he doth pardon , makes it as if it had never been : do not fear the drowned Aegyptians will rise up and pursue thee again . We may tell a David , a Paul , it is so with them , as if no adultery , murder , or persecutions had been committed by them . Fourthly , As God doth indeed really thus remit , so the Scripture commands the repentant sinner to believe this , and with confidence to rest satisfied . Oh what holy boldnesse may this truth believed work in the tender heart ! You may see a poor man , though he hath much ado to live , yet if his debts be discharged , how glad he is he can go abroad , and fear no Sergeant to Arrest him , no writ issued out to attach him ; and thus it is with a sinner repenting and beleeving ; and if there be any whose heart is not ravished with this glorious mercy , it is to be feared , he never felt the burden of sin , or else never strongly beleeved this gracious way of God. Let not then any Antinomian say , we put water into the beleevers wine , or wormwood into their bread ; for who can rationally desire more then this doth amount to ? but to expect such a pardon , such a justification , as that God shall take no notice of sin , to chastise or afflict for it , is to say , There is forgiveness with God ▪ that he may not be feared , contrary to Davids expression . LECTURE VII . JEREMIAH 50.20 . In those daies , and at that time , the iniquity of Iudah shall be sought for , &c. FIfthly , From this Scripture-expression is gathered , That gross sins are blotted out , as well as sins of an inferiour nature ; Though there be sins that waste the conscience , yet they do not waste the grace of remission ; how is the true repentant affected with slavish fears sometimes , as if his sins did blot out Gods mercy like a thick cloud ? as if our transgressions had subdued his goodnesse , and thrown it into the bottom of the Sea ? What a comfortable expression is that , Isaiah 1.18 . Though your sins be as scarlet , they shall be as white as snow , &c. It was wonderfull mercy that ever so horrid and bloudy sinners ( therefore their sins are said to be like scarlet ) should become so clear , yet the grace of Justification doth as totally remit great sins , as lesse sins , as Christ did with the same easinesse cure several diseases . Thus David also , Psal . 51. after he had wallowed in that mire , he prayeth to be purged , in an allusive expression , with hysope , which was the last thing used in their legal purifications , and therefore doth imply the total and compleat cleansing by Christ , and upon this , David saith , He shall be whiter then snow , which phrase is neither with the Papist to be extended to sanctification , as if such perfect clean righteousnesse were vouchsafed to him , as that there were no sin in him , nor with the Antinomian , as if God did quite abolish sin from David out of his sight , so as to take no notice of it , or chastise him for it ( for after the pardon was past , yet his childe was to die , and much more evil to come to Davids house ) but in respect of final condemnation , God having thus pardoned David through Christ , would no more adjudge him to everlasting punishment , then he would one that was innocent , or without any spot of sin . And this is to incourage great sinners ; ten thousand talents was a great summe of money , yet how easily forgiven by that kinde Master ? Thus Exod. 34.7 . God is described forgiving sins of all sorts , and this he proclaimed , when his glory passed by ; and how necessary is this for the contrite heart , which judgeth his sins , because of the aggravations of them , to be unpardonable ? If they had not been of such a breadth and depth , and length , they would not fear overwhelming as now they do . There are sins of all sorts described , and which is to be observed , God putteth no term or bounds to his mercy , whereas he doth set some to his anger . Let not therefore the greatness of sin be thought more then the greatness of mercy pardoning , and Christs obedience suffering ; as it is hypocrisie to extenuate and make our sins lesse then they are , so it is unbelief to diminish his grace ; and Gods greatness above us is as much celebrated in this his kindness , as in any other attribute . The sins of all the world , if they were thy sins , were but like a drop of water to his mercy , no more then our essence or power is to his Majesty : Take heed then of saying Such and such sins may be forgiven , but can he forgive such as mine are also ? Lastly , In that Honey Comb ( for we may say of these places , if of any , they are sweeter then honey ) this sweetness may be pressed out ; That all their sins , though never so many , shall likewise be blotted out . The Sea could as easily drown an whole Hoast of Pharaohs men , as twenty Souldiers . The Apostle is excellent , Rom. 5. in this , making an opposition between the first Adam and second , aggravating the superlative power of the gift by grace , above the evil through sin : Hence it 's called the riches of his grace , rather then power or wisdome , because of the plenty , and abundance of it . Who would not think that while Gods goodness in the Scripture is thus unfolded , there should not be a dejected , unbeleeving Christian in the world ? shall our sin abound to condemnation , more then his grace to justification ? because sin is too strong for us , is it therefore too much for the grace of God also ? you see by ths , that we may drink wine enough , in the Scripture Wine-cellars , to make our hearts glad , and yet swallow not down any dregs of Popish or Antinomian errors . These things thus explained , I come to confirm you with severall Arguments , that God doth see sin so as to be offended and displeased with it , in those that are already justified . And the first rank of Arguments shall be taken from those places of Scripture where the godly do aggravate their sin , under this notion , that it was in Gods sight , that he especially beheld it , and was offended with it : and this aggravation the Prophet Nathan doth set home upon David , 2 Sam. 12.9 . why hast thou despised the commandment of the Lord , to do this evil in his sight ? Now this would be a falshood , by the adversaries Doctrine , and not fit to be confessed by the justified ; but rather to be looked upon as robbing God of his glory . Let us observe the places , Psal . 51.4 . Against thee , thee only have I sinned , and done this evil in thy sight ; Observe that , in thy sight ; Therefore God did see and take notice , so as to be displeased with David , and of all considerations this did most wound and break his heart ; so that indeed the Antinomian Doctrine doth properly overthrow that which is the choisest ingredient in godly sorrow , viz. because God is angry . For what is Davids meaning but this , Although men do not know how wicked I was in the matter of Vriah and Bathsheba , yet thou doest , and although the world would flatter me , yet as long as thou art angry , I can have no peace . Haec regula tenenda est , si vero paenitentiae sensu imbui velimus , saith Calvin upon the place , that is , this rule is to be observed , when at any time we would be truly affected in a way of repentance . This Argument seemeth to be Cogent , but see what an answer the Antinomian giveth , whereby you may see that true of Tertullian , that besides the poëtica , and pictoria , tertia jam est , eaque haeretica licentia , besides the boldnesse of Poets and Painters to invent any thing , there is a third , and that is of Hereticks . The Answer is this , David doth here judge according to his sense and feeling , what he was to finde at Gods hand by the Law , so that he doth not speak this ( according to their divinity ) in a way of faith , but sense and failing ; and therefore the Author doth compare this with that place , Ps . 31.22 . I said in my hast , I am cut off . Oh boldnesse ! Shall David be thought in hast and rashnesse , to say , Against thee have I sinned and done this evil in thy sight ? Then all the other verses . Have mercy on me , Thou delightest in truth , may be said by David to be spoken in hast . How unpardonable is this error , to make that which was a speciall tendernesse of godly sorrow upon David , to be a part of his humane weaknesse ? But ( saith the Author ) he speaketh in the Gospel-way afterwards , when he saith , purge me , and I shall be whiter then Snow : But in what sense that is true , you have already heard ; when a grosse actuall sin is committed , is repented of , the sinfull act is quite passed away and gone , the guilt by forgivenesse is quite extinct , and so , as to that respect , remission of sin doth make us as white as Snow . But it is not thus with original sin , whose guilt though removed , yet the proper stain of it doth still abide ; ( but of this more , when we declare what that is , which doth denominate a sinner ) Therefore David doth not here speak contradictions , but his soul may be made white by Justification , and yet in the committing of new sins , God be angry and much offended with him . A second Text to this purpose , is , Psal . 90.8 . Thou hast set our iniquities before thee , our secret sins in the light of thy countenance . Where Moses the pen-man of the Psalm , speaks in the behalf of the Church then afflicted , that God had put their sins before him ; so that God did not only take notice of them to chastise them , but he put them before his eyes . How the sin of a justified man , may at the same time be covered , and yet put before God , is to be shewed in answering their Objections . And the Text to put the matter out of all doubt , addeth in close , they are before the light of his countenance , which is very emphaticall . God ( as is to be shewed ) hath in the Scripture a three-fold eye , to our purpose , the eye of omnisciency ( which the Antinomian will grant ) and all agree in ; the eye of his anger , which they deny ; and an eye of condemnation which the Papist pleads for : now we go further then the Antinomian , we say God hath an eye of omnisciency , and of anger , upon the sins of justified persons , but not so far as the Papist , to say he hath the eye of condemnation upon them . You would think this Text stood unmoveable , but let us hear how they would shake it . First , It may be said , that these are places in the Old Testament , whereas they speak of Beleevers under the New. I answer , first , The chiefest places which they bring for seeing no sin , are in the Old Testament . Thus God seeth no iniquity in Jacob : Though your sins be as scarlet , they shall be white as snow : Thou art all fair , my love : Their sins shall be blotted out . These places and the like were true in the Old Testament , and applied particularly to the godly Jews then living , by way of comfort to them , as the context plainly evidenceth . Secondly ( As I shewed in the Treatise of the Law ) there can be no sound reason given , why God should see sin in the justified person then and not now : For did not God elect them from all eternity ? Were not they in Christ , and their sins laid upon Christ ? Now these are the great Arguments why God seeth no sin in beleevers ( as they hold ) and were not ▪ all these as verificable upon the godly in the Old Testament ? 2. It may be answered , that Moses speaks here in the behalf of the whole Church then , and there were many among them that were not justified . But this is easily taken away . 1. The Scripture speaks universally , and Moses reckoneth himself in the number with them . 2. The calamity was generall , and who can say , none of the Justified suffered under it ? and this chaftising of them , is that which is called setting of sins before Gods face . Lastly , Some places of Scripture which they bring , and the chiefest ones , for seeing no sin in beleevers , are universal , as this is , and spoken of the whole Church : thus my Text , The iniquity of Judah and Israel shall be sought for , and not found : so God seeth no iniquity in Jacob , that is spoken of the body of them , when yet they must acknowledge , all were not justified among them . I will name one place more in this rank , and that is Luke 15.21 : Where you have a confession of a penitent son , I have sinned against heaven , and before thee . This penitent was a son and therefore calleth God Father ; and indeed he could not cease to be a son , therefore he doth not say , I am not thy son , but I am not worthy to be called thy son . As for Grotius his observation upon the place , Haec fabula declarat , quod omnes homines sunt ortu filii Dei , sed●e● jure excidunt semet à Deo alienando , that is , this fable declareth that all men are by birth the sons of God , but they fall from that right , by alienating themselves from God , it deserveth a double Animadversion , one for calling this Parable fabula , which although in a critical notion , it may have a right sense , yet use doth not now indure it ; It would be very offensive to call Christs Parables , Christs Fables : Secondly , he sheweth unsound Divinity , worse then Pelagians or Arminians , as his very expression declareth ; ( but to passe that ) The Parable doth represent a godly man foully lapsed in sin , and now returning to God , and he accuseth himself , aggravating sin , that his Father took notice of it ; and whatsoever other Doctors teach , yet this is the best way , for godly persons repenting , to aggravate their sinfulnesse , in reference to Gods beholding of them , and being angry with them , Quicunque sibi se excusat , accusat Deo , whosoever excuseth himself to himself , accuseth himself to God , said Salvian and Tertul. In quantum non peperceris tibi , in tantum tibi Deus ( crede ) parcet , so much as thou shalt not spare thy self , God ( beleeve it ) will spare thee . Lastly , This is to be observed , that after his father had kissed him , which was a sign of reconciliation and pardon ; yet the son confesseth he had sinned against heaven , and before him . A second rank of Arguments shall be from those places where the Spirit of God is said to mortifie our sins , or we by his help to crucifie our sins : if the Spirit of God do inable us to crucifie and mortifie sin , as that which is an enemy and loathsome to him , then notwithstanding Christs righteousness imputed , God doth take notice of that which is filthy , and to be removed in the godly : But we are assisted by Gods Spirit , to this , Ergo. Rom. 8.11 , 13. If ye by the Spirit mortifie the deeds of the body . Gal. 3.18 If ye be led by the Spirit , ye shall not fulfill the deeds of the flesh . In these words are two plain Conclusions , First , That the godly have still sins in them , for these are called the deeds of the flesh . By deeds of the flesh , are not meant grosse sins , but all the inward motions and thoughts of the soul corrupted . Secondly , That the Spirit of God seeth them , takes notice of them , they are loathsome to him , and therefore he mortifieth them . Now the Spirit of God being the same with God , that which he mortifieth , must needs be taken notice of by him as offensive . To this what do they answer ? They say , We do not mortifie sin , no not by Gods Spirit , out of Gods sight , but only out of our own sight , so that when the Spirit of God overcometh a corruption in us , this is not by removing it out of Gods sight , but our own only , Honey-Comb , pag. 164. for ( say they ) Christs righteousnesse being made ours , we are all clean before God , and that which the Spirit of God doth afterwards in sanctification , is cleansing away sin only declaratively before men ; Hence ( as you heard ) they distinguish of a two ▪ fold cleansing , one secret and mysticall by Christs righteousnesse , and the other palpable and grosse to our sense and feeling , which is by Gods spirit in us ; but here are many mistakes and errours . 1. That they oppose Christs cleansing and the Spirits cleansing together ; for what Christs bloud doth meritoriously cleanse away , the same Christs Spirit doth by efficacious application . Hence Christ by his death doth quite remove sin , in respect of the guilt of it here on earth , and doth give his Spirit to crucifie the power of it ; so that both Christs cleansing , and the Spirits cleansing , do relate to Gods sight : for it is Gods will that we should not only be clean by imputed righteousnesse , but also by inherent holinesse . 2. It is false , that we only mortifie sin declaratively to men , for it is really and indeed done , even to God-ward . Hence this is the great difference between a Pharisaicall or externall mortification , and a spirituall ; The former is from humane principles to humane motives ; the other is from God , and to God , and through God : so that as that is not a divine faith , but humane , which is not from a divine principle , and because of divine Authority ; so neither can that be divine and spirituall mortification , which is not from divine efficiency , and because of divine grounds . Hereby it is that the whole work of grace is called a new creature , and it is a new creature not only man-ward , but God-ward , and who can think when Eph. 4. we are exhorted to put on the new man , which after God is created in righteousnesse , that any other sense can be drawn out of it , then that , the putting off the old man , and putting on the new , have relation to God as well as man ? It is therefore well observed by Musculus on the former Text , that both these are put together , If ye through the Spirit do mortifie ; we and the Spirit . The Spirit , and that sheweth all the Popish means of mortification to be unprofitable , the Spirit of God neither appointing them , or working by them . Then he addeth ye , denoting that we also are to work and act ( being first quickned with a spiritual life put into us ) and not as some do now dangerously maintain , give up all , expecting the operation of the Spirit only . 3. The falshood of this Assertion will further appear ; If the Spirit of God by mortification doth not remove sin out of us , as to Gods sight , then by further sanctification , it brings no good thing into us as to Gods sight likewise ; and thus as God shall see no sin in his people , so neither no good thing inherently in his people ; for this must necessarily follow by their principles , as God takes no notice of sin inherent in believers to be angry with them ; so likewise no notice of inherent grace to be well pleased with them ; for if the Spirit of God do not cleanse our corruption from Gods sight , then still the more corruption is washed away , God still doth no waies approve that holinesse , but it is only the imputed holines of Christ , which he regards . Therefore he that maintaineth God seeth no sin in believers to chastise , must maintain , he seeth no graces in them to reward them ; and take their own similitude , as he ( say they ) that looks thorow a red glasse seeth every thing in it red , if there be dirt in it , it looks red , if there be pearls in it , it looketh red , all is one to the sight ; so when God looketh upon us in Christ , if there be sin , if there be our own inherent holines , it is all one , God seeth only Christs holiness . Thus while the Antinomian laboureth to have our sins covered from Gods eies ; he likewise spreads a covering over all the fruits of Gods Spirit in us , that they shall not be taken notice of : whereas none ever denied but that the graces of Gods people are acceptable to him , though not to justification ; and many promises he makes to them , the imperfection being done away by Christ . But in their way , as God takes no notice of Pauls sinfull motions to be offended at them , so neither of all his labourings and sufferings in the Gospel way . Lastly , If the Spirit of God do only mortifie , as to our feeling , and not to Gods sight , then when the soul departs into glory , all that inherent purity , must only be declaratively also ; but in heaven we are made holy perfectly in Gods sight , and that without any imputed righteousnesse of Christ , though Christ did purchase and obtain that for us . Now what the Spirit of God doth finish and consummate upon the souls dissolution , he had begun even in this life . A third sort of Arguments is from those places which commend repentance , humiliation , and godly sorrow for sin ; for if God takes no notice of our sin , be not offended at it , we may indeed be sorrowfull for sin because of men , but not because of God ▪ Shall I be sorrowfull because God is offended when he is not offended ? shall I weep because God is angry when he is not angry ? If you ask Peter why he weeps bitterly , will he not say , Because he offended God ? If you ask the Corinthians , why they are so deeply humbled , will not they say , because by their sins they provoked God to bring temporal calamities upon them ? so that the poisonous nature of this Doctrine , appeareth in nothing more then in this , it taketh away all grounds of humiliation and repentance of sin in those that do believe . Therefore mark it , He that saith there is no sin in the Church of God now ( which is their express opinion ) he must likewise say , There is no godly sorrow in the Church of God now . For what is the reason there can be no godly sorrow in heaven , there was none in the state of innocency , but because there was no sin there ? and it must be thus now in the Church of God. This error eateth into the vitals of godlinesse , therefore beware of it . Say , I will have no such free grace , as shall take away godly sorrow ; Remember the gracious Promise , Zech. 12. where God promiseth , a spirit of prayer and mourning for sin , as well as to blot out sin , he shall not obtain the promise for the later , that feeleth not the promise for the former . And certainly , if this Doctrine were true , why did Paul say , Though I made you sorry , I did not repent ? We Ministers ought to repent , that ever we made you sorry ; and you are to repent that ever you have been sorrowfull . A fourth kinde is from all those places , where God is said so to take notice of the sins of justified persons , as that he doth grievously afflict them for their transgressions . This Argument doth properly and directly overthrow the whole Antinomian assertion , but because I have largely proved this already , I will not insist on it . To make good their assertion , that God seeth no sin , they are forced also to hold , that all the afflictions upon the godly , are only trials of their faith , preservatives from sin , but not correctives for sin . But did not God see sin in Moses , when for his unbelief he kept him out of Canaan ? Did not he see sin in David , though pardoned , grievously chastising him afterwards ? Did he not see sin in Jonah , who would fain have run from Gods face , that he might not have seen him ? Did he not see sin in the Corinthians , when many of them were sick and weak , for abusing the Ordinances , yet many of them were such , that therefore were chastened , that they might not be condemned of the Lord. There are more arguments , but at this time I conclude with an use of exhortation , to broken-hearted , and contrite sinners , again and again to meditate upon the great and glorious expressions which the Scripture useth about forgivenesse of sin . Your fears and doubs are so great , that only such great remedies can cure you . Tell me ye afflicted and wounded for sin , is not this the best oyl that can be poured into your sores ? Tell me ye spiritual Lazarusses , that lie at the gate of God daily , who is rich in mercy , desiring the very crumbs that fall from this table of grace , are you thankfull because God provideth food and raiment , and not much rather because of a pardon ? how great is Gods goodnesse , he might have removed us out of his sight , and he hath done so to our sins ; he might have thrown us into the bottom of hell , and he hath cast our iniquities into the bottom of the sea ; he might have blotted our names out of the book of life , and he hath blotted out our sins from his remembrance . LECTURE VIII . JEREMIAH 50.20 . In those daies , and at that time the iniquity of Judah shall be sought for , and it shall not be found , &c , A Fifth rank of arguments is from those places of Scripture , wherein the people of God in their petitions and supplications , doe necessarily imply this truth , that God seeth , taketh notice , and is angry with their sins . Now all petitions use to be in a two-fold faith , one applicative and fiduciall , the other doctrinall and assertive , which is the foundation of the former . If a Papist pray for the deliverance of any out of purgatory , it is a vain prayer , because there is not a theologicall verity to ground his prayer upon : thus a Socinian cannot truly pray to God in Christ , because he hath not a dogmaticall or assenting faith to the truth of Christs divine nature , and so cannot have a fiduciall faith in the same . Thus it would be with the people of God , how can they in their prayers entreat God to turn away his anger from them , to hide his face from their sins , if he were not indeed angry ? Now that the petitions of Gods people are for this end , will appear by severall places . I shall not here mention that petition , we are directed to in the Lords prayer , viz. forgive us our sins , for that is a noble instance , and deserveth a single consideration of its self ; but we have many other instances , as Psa ▪ 51.9 . Hide thy face from my sins . It is plain by this praier , Gods face , and so his eyes were upon Davids sins though justified , and that a godly man falling into grievous sins , hath them not presently covered from Gods eyes ; for his meaning by this phrase , is , that God would not regard them to visit them on him , the contrary whereof is Psa . 119.15 . Let their sin be continually before thee ; and this is observable , that David doth again and again petition for pardon , whereby is shewed how difficult a thing it is to obtain the favour of God after we have offended him by our sins . Neither let that be replied , that this is done by Believers in the Old Testament ; for Paul bringeth a proof from Psa . 32.1 . to shew what is the nature of Justification , even under the Gospel . And that I may once for all this dissolve this objection of theirs , I shall handle distinctly this question , Whether the Justification of believers under the Old Testament and New , be not uniform and altogether the same ? which is to be affirmatively maintained , and therefore remit you to that question . For the present , we see how David here doth twice and thrice with much vehemency desire that Gods face would not be upon his sins . Here may be one considerable question made , seeing Nathan the Prophet had told David his sin was forgiven him ; Was not this great unbelief and diffidence , to pray for pardon after that consolation ? To this it may be answered , 1. That Nathans comfort might be given after this penitential Psalm : for although 2 Sam. 12.13 . the History makes mention of Nathans oyl poured into David , as soon as ever he was wounded , yet it is a frequent thing in Scripture to have those things immediatly connected in story , when yet there was a great distance in the practice . But grant it was immediatly upon Davids repentance ; yet faith in God for pardon , may well stand with prayer for pardon ; The deep sense and feeling of Gods offence , cannot but provoke to earnest petition , though faith at the same time perswadeth the heart God will hear : Hence David doth not here pray in unbelief , thinking God would not pardon him ; therefore some translate v. 7. in the future tense , Thou wilt purge me with hysop , because of his assurance . Again , though God removed Davids sin in respect of condemnation , yet not in respect of all other effects of his anger , for so his sin did still lie as a burden on him , and in this respect he still seeketh Gods face . In the next place consider , Psa . 32.1 , 3 , 4. Of all parts of the Scripture , the Psalms have this excellency , that they do in a lively experimental way set forth the gracious works of God upon the soul , and David doth in many Psalms , still as it were play upon the Harp , to drive out the evil spirit of unbelief and diffidence out of a mans heart . Now this Psalm is a most excellent directory for the obtaining of pardon after sin committed ; wherein David being for a while grievously crushed by Gods anger for his sins , at last feeling the Sun-shine of his favour breaking through the clouds , he doth in the beginning of the same joyfully break out , admiring the happines of those who have their sins pardoned , and he doth in several words repeat the same benefit , because of the excellency of it : and certainly were your hearts touched with the sense of Gods displeasure for sin , neither riches , nor good trading , or any advantage in the world , would so glad your heart , as to have a pardon of sin . For how cometh David to be thus affected with forgivenesse of his sins ? even because he confessed it not , was not humbled under it , till Gods wrath was heavy upon him , and then he resolved to acknowledge it , whereupon God immediatly forgiveth him . Now lest any should think What is this to us in the times of the Gospel ? observe v. 6. For this every one that is godly shall pray unto thee , that is , for this remission , for this pardon every one that is godly shall pray ; so that its ungodlinesse by Davids judgement not to confesse sin , or to pray for the pardon , which how can any Antinomian do by his principles , that holdeth , God seeth not , or taketh notice , so as to be offended with the sins of justified persons : and so they are not only Antinomists , but Anti ▪ Confessionists , Anti-Petitionists , and Anti-penitents . Take one more instance , Psa . 6.1 . where David prayeth God would not rebuke him in his hot displeasure , Compare this with Jer. 10.24 . where you see the servants of God do suppose an anger from God will fall on them for their sins , and they do not refuse his rebukes , only they desire God would moderate and set bounds to his wrath , that it may not overwhelm them . Many other places there are , where its plain , the people of God praying , do suppose him to be angry with them for their sins ; and it is a truth so ingraven in the heart of a godly man , that no error can ever quite obliturate it . A sixth sort of Arguments shall be from those places , where God is said to take notice of our sin , more then we can or do , 1 Joh. 3.18 , 19 , 20. where the Apostle presseth believers to a sincere love of one another with this Argument , that hereby we shall assure our hearts before him ; the Greek word signifyeth to perswade , and doth excellently set forth the difficulty of being assured in Gods presence . Now this great benefit he illustrates by the contrary , if our hearts condemn us , God is greater then our hearts ; and this holdeth universally in every holy duty , as well as that of love : if our hearts condemn us for hypocrisie , and insincerity in them , God doth much more , for he knoweth more evil by our selves then we do . Now how can this Apostolicall assertion be true , if so be God took no notice , or were not offended at the sins of his people ? It s an argument of sweet meditation to humble us , that if where there is but a drop of grace , our sins are so lothsome and offensive ; how much more must they be to the ocean of all purity ? To this the Antinomian replieth ( Honey-Comb p 89. ) that John speaks this of hypocrites , and not the justified children of God ; But 1. he gives the expresse title of little children to them , ver . 18. and my little children , so that he taketh upon him the bowels of a father to them . Again , let it be granted that he describes hypocrites , yet there is no godly man but this text will in some sense belong to , there is no man so godly , but he hath some hypocrisie and insincerity in his best love ; there is that worm in his best fruit , that drosse in his best gold . It followeth then by proportion , that so far as the godly do discern imperfections , and insincerity in their duties , so far they are to be humbled before God , who knoweth much more by them then they discern ; as you see little moats are discerned by the Sun-beams in the Air , which were not discerned before : therefore when John addeth , If our hearts condemn us not , then have we confidence with God , his meaning is not , as if we could have no confidence where our hearts doe condemn us in some degrees , for then none in the world could have confidence ; but he speaks of condemning our selves upon a discovery of a total and wilful hypocrisie ; and so we will indeed grant that he speaks of hypocrites , but yet it proveth as much as we desire , namely , that where there is any condemnation of our selves for any degree of insincerity in any duty , we are to tremble , and to remember that God is greater then our hearts , knoweth more by us , and so his wrath might break out hotter then we can imagine . Neither is the former answer weakned , though we grant it to be understood of total hypocrites , for it is usuall with the Apostle to threaten even those that are godly , and dear to him , with the condition and punishment of Hypocrites and Apostates , as Heb. 6. See another instance , 1 Cor. 4.4 . I know nothing by my self ; yet am I not thereby justified , for it is God that judgeth me ; where the Apostle doth not speak of an Anabaptistical perfection , as if Paul knew no sin by himself ; but his meaning is to be restrained to the faithfull dispensation of the office committed to him , in which though he had not perfection , yet his conscience did not accuse him of grosse negligence or unfaithfulnes ; but for all this , he doth not think himself justified , by any godlines in him ; and why so ? because God judgeth him , who takes notice of , and is offended with more sins then he understands by himself ; so that Paul doth acknowledge God to see sin in him , and therefore he cannot be justified by any thing inherent ; and this made Bernard say excellently , Tutior est justitia donata , quam inhaerens , Imputed righteousnes is safer to relie upon then inherent . Think it therefore a small thing to be acquitted by Antinomian principles , when it is God that judgeth ; and whatsoever the Adversary speaketh about a righteousnesse of Christ communicated unto us , so that thereby God seeth no sin ; yet because they say , he seeth no sin in us inherently ▪ they must conclude for some perfect inherent righteousnes . Lastly , Ps . 19. David crying out , Who can understand his errors ? prayeth thereupon , Cleanse thou me from secret sins ; and this doth imply , that there were many sins that David had , which were loathsome and foul in Gods eyes , though undiscovered by himself , and therefore he would have God wash him , and make him clean ▪ A seventh rank of Arguments , shall be from those places , wherein God hath commanded Ministers to binde and retain the sins of scandalous offenders , and hath promised , to ratifie that in heaven , which they according to his will , do on earth . Experience witnesseth , that a justified person may fall into some scandalous sin , whereby the whole Congregation may be much offended , and God highly provoked . Now in this case God hath commanded the Ministers of the Gospel to binde & to retain such a mans sins till he doth repent . This binding is not by way of authority , but ministerial declaration , & effectual application of Gods threatnings in his Word to such a person sinning , and when this is done , God hath promised , that all this shal be ratified and made good in Heaven against that man. Now how can God make good the Ministers threatnings applied to that godly man , if he take not notice , and be not offended with the person so hainously sinning ? The places that prove such a binding of sin , and Gods ratifying of their sentence , are Joh. 20.23 . Mat. 16.19 . Mat. 18.18 . Can any man say , that when a godly man is cast out of Gods family , the seals of Gods grace denied him , and he delivered up to Satan , that God is not angry with him ? yea , is not he bound then to apprehend God estranged from him ? when a godly man is excommunicated , he is not only cast out from the externall Church-society , but likewise there is a deprivation from internal communion with Christ ; not as if he were cut off from the purpose or decree of Gods election , or as if the habitual seed of grace were quite extinct in him , but only as the outward seals of Gods favour are denied him ; so also doth God being angry with him , deny him any inward testimonies of his favour ; and it would not be faith against sense ( as the Adversary cals it ) but presumption against Scripture to say ▪ God was at that time well pleased with him ; yea Divines say ( Synopsis puri . Theol. dis . 48. ) that there is a conditional exclusion of the person so offending from future glory , for the Church threatens him , that as they judge him now , and bid him depart from their society , so if he do not repent , Christ at the last day will command him to depart from his presence and the holy Angels , according to that of Tertul. in Apologetico , Summum futuri judicii praejudicium est , si quis it a deliquerit , ut à communicatione orationis & conventus , & omnis sancti commeroii relegetur . The eighth kinde of Arguments is from those places , where Christ is said still to be an Advocate , and to make Intercession for believers after they are justified , which would be altogether needless , if God did not take notice of their sins , and were ready to charge them upon believers ' ; consider the places , 1 Joh. 2.1 . Heb. 7.25 . In the former place , John having said , That Christs bloud cleanseth us from all sin ( a place the Antinomian much urgeth , not considering that at the same time the Apostle ver . 9. requireth confession and shame in our selves , if we would have pardon ) in the first verse of the second Chapter , he saith , He writes these things that they should not sin ; all true doctrine about Christ and free-grace tendeth to the demolishing , and , not incouraging of sin : but the Apostle supposeth such fragility that we will sin , and therefore speaketh of a remedy , If we sin we have an Advocate ; now this makes several wayes against the Antinomian . First , That sins committed after our Justification need an Advocate ; it is not enough that we were once justified , our new sins would condemn us for all that , were it not for Christ . Secondly , In that Christ is an Advocate , it supposeth , That though God be a Father to his people , yet he is also a Judge , and that he so taketh notice of , and is displeased with their sins , that did not Christ intercede and deprecate the wrath of God , it would utterly consume them . Thou therefore who sayest , God the Father is not offended , why then doth Christ perform the Office of an Advocate ? If thy sins be not brought into the Court , what need any pleading for thee ? In the other place , Heb 7.25 . The Apostle acknowledgeth a two-fold function of Christs Priestly Office , The one is , The offering up of himself for our sins ; The second is , The continual Intercession for us , which the Apostle , Chap. 9.24 . calleth , Appearing before Gods face in our behalf ; now we must not so advance Christs sufferings in the taking away of sin , so as to exclude the other part of his Priestly Office , which is , continually to plead our cause for us : for the Apostle makes Christ to stand before the face of God , as some great Favorite before an earthly Prince , to plead in the behalf of those who are accused ; so that the Doctrine which denieth God seeing of sin in his people , doth wholly overthrow Christs Intercession , and the efficacy of it . Concerning the manner of Christs Intercession , it is not to be conceived in that way as he prayed here upon the earth ; but it is his holy will , and expresse desire of his soul , that God the Father should be reconciled with those for whom he hath shed his bloud : and truly that point of Divinity , viz. Christs affections and sympathizing with his people now in heaven , is an Ocean of infinite comfort . LECTURE IX . JER . 50.20 . In those dayes , and at that time , the iniquity of Judah shall be sought for , and there shall be none , &c. I Shall now conclude with the last sort of Arguments , which are from those Scriptures that speak how God is affected with his people when they have sinned , which affections do necessarily imply Gods seeing of sin , so as to be angry with them , yea in some respects Gods anger is more to them then others , and we say , in some sense God doth more see and take notice of the sins of believers then others . The places of Scripture which speak in what manner God takes the sins of believers , are these , Ephes . 4.30 . Grieve not the holy Spirit of God , &c. where the godly in their sins are said to grieve Gods Spirit . Now can the Spirit of God , which is also God , be grieved ( to speak after the manner of men ) at our sins , and not take notice of them ? certainly if they grieve God , they ought to grieve us , let us not neglect that which the Spirit of God is so offended with . This place seemeth to be taken out of Isa . 63.10 . They vexed his holy Spirit . So that it is such a grieving , as doth vex and imbitter the holy Spirit of God. O what a dreadfull consideration should this be against all falshoods in this point ▪ Doth not God , doth not the Spirit of God take notice of thy corruptions , yet it is grieved and vexed at them ? furthermore the aggravation of this sin is seen in that it is against the Spirit that doth seal us to the day of redemption . A Metaphor , saith Zanchy ( in loc . ) from Merchants , who having bought such goods , seal them as their own , that so leaving others , they may transport them . Now for the godly to sin , it is to deface this seal , and if it be so great an offence to violate humane seals , how much more divine ? Observe likewise that passage of God to Moses , Ex. 4.14 . where Moses out of the sense of his infirmity , refusing the office God called him to twice or thrice , it is said , The Lords wrath was kindled against him . In the Hebrew it is very emphatical , The fury of the Lord was angry against Moses , and the LXX , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which expression was signified , God was not lightly , but grievously angry with him ; So Ps . 74.1 . the Church crieth out , Why doth thine anger smoke against the sheep of thy pasture ? and in many other places . Now , can God be angry , and that in so high a degree , with that which he doth not see , or take notice of ? It is true Isidor . Pelus . l. 1. ep . 144. will not suffer , that notice and affliction which God layeth upon us , to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but then anger is to be taken in a strict sense , for punishment by way of satisfaction , but otherwise the Scripture doth frequently use this word , and that of God to his own people , yea vengeance , which is more , Ps . 96.8 . But that it may the better appear , how great the guilt of sin in believers , even in the sight of God is , and what his account is of it , take notice of these particulars . First , What the Scripture stiles them , 1 Sam. 2.29 . There God reproveth Eli in his indulgence about his sons , with this remarkable expression , Thou honourest thy sons above me . Is not this an aggravation which God taketh notice of ? and yet Eli did reprove his sons , but because he failed in the measure of zeal , therefore is God thus angry with him ; so that God doth not only see the grosse sins committed by his people , but a lesse measure of their graces , and is angry for that . So Rev. 2. because the Church abated in her first love , and her works were not perfect , therefore doth God threaten her . As the godly are said to honour the creature above him when they sin , so they are likewise said to despise God ; and can God but be offended with them that despise him ? 1 Sam. 2.13 . They that despise me , shall be lightly esteemed , saith God again to Eli. Thus likewise to David , 2 Sam. 12.9 . Wherefore hast thou despised the commandment of the Lord ? God cannot but take notice of that which is a despising , and contemning of him . As their sins are a despising of God , so are they said to displease God , which cannot be if God see no sin ; for if God see no sin , it is all one in reference to God , whether a believer wallow in the mire of sin , or whether he live holily ; so that this Doctrine must needs eat and consume like a Gangrene . Is God as well pleased with Peter denying Christ , as Peter repenting ? as much pleased with David in his adultery and murder , as when making his penitential Psalm ? The Papists indeed would fasten such prodigious consequences upon the Protestants Doctrine , but they abhor it , whereas it followeth naturally from the Antinomian assertion . Indeed the Orthodox say , David and Peter in their lapses , did not fall from the state or grace of Iustification ; but wherein the Antinomian and they differ , is hereafter to be shewen . That God is thus displeased with justified persons , when they thus sin , is plain , 2 Sam. 11.29 . where what we translate ( displeased ) according to the original , is , was evil in the eyes of the Lord ; where you see expresse Scripture , That God did see sin in David , because that which he had done , was evil in Gods eyes : so again , 1 Chron. 21.7 . Davids numbering of the people , is said to be evil in the eyes of the Lord. Thus the very letter of the Scripture is against them . Lastly , Their sins are offences against God , and can God be offended with that which he doth not behold ? Elihu speaks true and excellent Doctrine , Iob 34.32 . though he erred in the application , Surely it is meet to be said unto God , I have born chastisement , I will offend no more ; where he acknowledgeth , That chastisements are for sins , and that sins are offences . If then the sins of Gods people are a dishonour to him , a despising of him , a displeasing of him , they are evil in his eyes , and an offence to him , it cannot be but that he must see sin in his people . Secondly , The Scripture describeth Gods threatning and upbraiding of them with all his kindnesses he did to them , so that God doth not only take notice of them , but in the several aggravations of their ingratitude and unkindnesse unto him , in all that they offend . Thus observe Gods dealing with Eli , 1 Sam. 2.28 . Did not I choose thy father out of all the Tribes of Israel to be my Priest , to offer upon my Altar ? Did I not give unto thy father all the offerings by fire of the children of Israel ? wherefore kick ye at my sacrifice ? What a cutting sword must this needs be in Eli's heart ? and because the children of God have a Spirit of love in them , these upbraidings must needs wound their heart the more . Again , see the like dealing with David , 2 Sa. 11.12.8 , 9. I anointed thee King over Israel , and I delivered thee out of the hand of Saul : and if that had been too little , I would have given thee such and such things , wherefore hast thou despised the commandment of God ? &c. Must not this pierce into the very bowels of David ? Shall God upbraid his people falling into sin , spread before their eyes the manifold mercies he hath bestowed upon them , and all this while see no sin in them ? Therefore when it is said , Iam. 1.5 . That God upbraideth not , that is to be understood , in respect of his frequent and liberal giving , as men use to say , I have given thus often , and I will give no more ; which kinde of giving Seneca cals panem lapidosum ; but if men walk unworthy of the benefits received , he doth then upbraid , as Mar. 16.14 . He is said to upbraid the Disciples , because of their unbelief . Thirdly , The Scripture applieth the threatnings of God to believe●s , as well as to others ▪ making no difference between them , unless they repent . Indeed we say against the Papists , that all the sins of justified persons are venial , and not mortal , that is , such as in the event will have pardon , but that is , because the seed of grace will be operative in them , so that they shall either habitually or actually repent of their sins . Neither when the Orthodox say , That Election is absolute ▪ do they exclude the media instituta , means appointed by God , in which the fruit of Election is accomplished , but conditions antecedan●ous , as if that decree did remain suspense and uncertain , till the will of man had determined , 1 Cor. 6.9 , 10. The Apostle laieth down an universal rule , such and such grosse offenders shall not inherit the kingdom of heaven , that is , those who live so and do not repent , and this is to be extended not only to those who are habitually so , but actually likewise ▪ unlesse they are reformed . Therefore no godly man falling into any of those grosse sins , may deceive himself , and think he shall enter into the kingdom of heaven without a change . Godly or ungodly , yet if found in the committing of such a gross sin , unless they do repent , God will not accept one or the other . As repentance is appointed for the wicked man as a duty , without which he cannot be saved ; so confession and forsaking of sin , is prescribed a godly man fallen into sin , without which he cannot have remission , 1 Jo. 1.9 . There is no such free grace or Gospel ▪ as faith to a believer , if fallen into a foul sin , whether you repent or no , your sins shall be pardoned to you . Hence 1 Cor. 11. the Apostle makes every man that receiveth unworthily ( and yet some of them were godly ) to receive their damnation , that is , their eternal damnation , without repentance and reformation ; and after repentance , their judgement , though not of condemnation , yet affliction and castigation . How terrible likewise is Paul , He. 12.29 . where speaking to the godly that are to receive a kingdom that is eternal , he exhorteth them to duty , Let us have grace ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is , Let us retain and keep grace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Ro. 15.4 . and observe the manner , with reverence and godly fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a fear as relateth to punishment ; compare this place with Ps . 2.12 . and thus the words following suppose , for our God is a consuming fire ; this is taken out of Deu. 4.24 . and the meaning is , God is no less angry with Christians sinning against him , then formerly with the Israelites , & it is as easy for him to destroy whom he is offended with , as for the fire to destroy stubble . How directly doth this place overthrow that Antinomian assertion , God saw sin in believers in the Old Testament , and therefore afflicted them , but it is not so under the New ? Now when it s said , God is a consuming fire , this denoteth the great anger of God , compare it with Deu. 9.3 . & Deu. 32.22 . Fire is most efficacious , and least capable of transmutation as other elements are , for which reason the Persians worshipped fire for a god , but fire might be extinguished , whereas God is such a fire as consumeth all , and remaineth immutable . Know then ( brethren ) that as there are places in the New Testament , which speak of the riches of his grace , so also of his consuming anger . As therefore the promises of the Scripture are for consolation & hope to the godly , so are the threatnings for a godly fear . Between these two milstones a Christian is made dulcis farina , as Luther once said ; and neither of these milstones may be taken for a pledge , as the Law was in the Old Testament , because one cannot work without the other . Therefore for a man to take only those places of Scripture , which speak of the goodnesse of the promises , and to reject the terrors of the threatnings ▪ is spiritual theft in an high degree . Doth not Paul , 2 Cor. 5 excite himself to run like a Gyant in his ministerial race , because of the terror of the Lord at the day of Judgement ? See ver . 10. We must all appear ( so to appear , as to be seen through and made manifest , before the judgement-seat of God ( as those that are to plead a cause in an eminent place before a Judge ) to receive a reward sutable to his life : n●w knowing this ( saith the Apostle ) we perswade ; it may relate to himself , and to those whom he perswadeth . Yet this apprehension of the Lords terror did not exclude love , for v. 14. he saith , The love of Christ constraineth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either an expression from those who had a spirit of prophecie upon them , that was very powerfull , whereby they could not but speak , or else from women in travell , Heb. 12.15 . which through pain cannot but cry out , so efficacious was love in Paul. 4. The sins of godly men cease not to be sins , though they are justified . We may not say , that in Cain killing of another is murder , but in David it is not : We may not say , denying of Christ in Judas , is indeed a sin , but in Peter it is not . No priviledge they have by justification , can alter the nature of a sin . He that receiveth unworthily , is guilty of the body and bloud of the Lord , whether he be a wicked man or a Beleever . It is not with a Beleever and a wicked man , as with a man and a beast comparatively . If a beast kill a man , it is not sin , because the subject is not reasonable , but a man if he do so , whether godly or ungodly , it is a sin , because against Gods Law. It is not safe to say , that God doth with the Beleever and wicked , as if a Magistrate should make a Law , that whosoever committeth such a crime , if he be a free-man he shall only be imprisoned , but if a servant , he shall be put to death : so God , whosoever murdereth or committeth adultery , if he be a Beleever , the wages due to his sin , is only temporal chastisements , but to a wicked man , it 's eternal death . I say this is not safe : for although a Beleevers sin shall not actually damn him , yet God hath made the same Law to both , and repentance as a means is prescribed , so that we may by supposition say , If the wicked man repent , his sin shall not damn him ; If the justified person do not , his sin will damn him . It 's true , it is not proper to say of sin in the abstract , it shall be damned , no more , then that grace shall be saved ; but we are to say , the person shall be damned or saved . Yet the guilt of the sin will cause the guilt of the person , if not taken off by Christ as the meritorious , and faith as the instrumentall cause . The sins then of Beleevers and ungodly are both alike , only that the guilt of them doth not redound upon the persons alike , is because the one takes the way appointed by God to obtain pardon , and the other doth not . Not that the godly man makes himself to differ from the wicked , but all is the work of grace . In some respects the sins of godly men are more offensive to God , then those of wicked men ; because committed against more light , and more experience of the sweetnesse of Gods love , and the bitternes●e of sin . What is the cause , Heb. 10.28 , 29 , 30. the Apostle maketh the condition of a wilfull Apostate to be so dreadfull , but because of the excellency of the object in the Gospel , above that in the Law ? If he that despised Moses his Law , died without mercy : of how much sorer punishment , suppose ye , shall he be thought worthy ? &c. Observe that interposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , think ye , do you not easily think that such sins offend God more ? Now although the truly sanctified can never fall into such a condition , totally and finally , yet their sins committed wilfully against the Gospel , are gradually , and in some measure of such a nature , and therefore they fall terribly into the hands of the living God , when they so sin against him ; and consider how that the Apostle speaks these things , even to them , of whom he hoped better things , and things that accompany salvation , Heb. 6. If therefore we see a godly man , who hath tasted much of Gods favour , play the prodigall , walk loosely , we may and ought ( notwithstanding Antinomian positions ) powerfully and severely set home these places of Scripture upon his conscience . And observe how in the New Testament , the Apostle alledgeth two places out of the Old , Vengeance belongeth to me , Deut. 32.35 . and the Lord will judge his people , Psal . 135.14 . To judge , is to avenge ; so that the people of God , have those considerations in their sins to provoke God , which wicked men cannot have ; and therefore have the same motives to humble them ; as the Apostle argueth , To which of the Angels said he , Sit at my right hand ? &c. so may we , To what wicked man hath God poured out his love , revealed himself kindly , as unto the godly ? therefore do they neglect the greater mercies . LECTURE X. JEREMIAH 50.20 . In those daies , and at that time , the iniquity of Iudah shall be sought for , &c. LEt us in the next place consider the particulars wherein Gods eye of anger doth manifest it self upon his own children , if sinning against him . The effect of his wrath may be considered in that which is temporal , or spiritual , or eternal ; in all these Gods anger doth bring forth in one respect or other . For the temporal objects , take notice of these particulars ; first , When they sin against God , they are involved in the common and ordinary afflictions , which do usually accompany sin in the wicked : Thus 1 Cor. 11.30 . for their unworthy receiving of the Sacrament ( and some even of those were godly , as appeareth v. 32. ) many were weak and sickly : weak , were such as did languish , and sickly is more , such as had diseases on them ; now these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strokes from God , and therefore came from his anger for their sins . Though the Lords Supper consist of a twofold bread , the one earthly for the body , the other heavenly the bread of life for the soul , yet both body and soul did miserably decay , because of unworthy receiving ; This Table being as Chrysostom said , mensa Aquilarum , not Graculorum , food for Eagles , not Jaies . As therefore those children , who have fainting diseases upon them , and do secretly eat salt , oatmeal , &c. though they have never such excellent food at their fathers table , yet thrive not , but look pale , and consuming ; so it was with the Corinthians by reason of their corruptions , they inclined to death , though they fed on the bread of life . Now that these bodily diseases are the common issue and fruit of sin , appeareth Lev. 26.16 . Deut. 28.22 . grace therefore of justification can give no Supesedeas to any disease that shall arrest a believer offending ; but are the wicked in Consumptions , Agues , Feavers for their sins ? so are the godly ; yea , the people of God are in these calamities before the wicked , Amos 3.2 . You only have I known of all the Families of the earth ; therefore I will punish you for all your iniquities . I have known you , that is , acknowledged ye for mine , see what that is , Exod. 19.5 . A peculiar treasure unto me above all people : The Hebrew word signifieth that which is dear and pretious , and to be desired of all . This is aggravated by what followeth , for all the earth is mine , that is , seeing there are so many nations in the world , over whom I have full power and dominion ; how great is Gods goodnesse in taking you for his above others ? now mark the Prophets reason , because I have done this , therefore I will visit you for your iniquities , for to all your other wickednesses you adde an ingratefull heart . So there is another place , 1 Pet. 4.17 . where God is said to judge them before others , and this hath been a great offence to the godly ; It is time , that is , a seasonable opportunity by the decree and appointment of God , for judgement , that is , chastisements for former sins , which are called judgements , because they are publique testimonies and manifestations of Gods anger against sins , and are to put the godly in minde of their sins ( only it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original ) The word is used even of the godly , 1 Cor. 11.31 , 32. 1 Pet. 4.6 . By the house of God he meaneth the true Members of the Church , and whereas he saith it begins in them , he thereby intimates , that the godly in this life are more exposed to afflictions for sin , then the wicked are , and this made David and Jeremy so expostulate with God in this matter , so that the godly in their afflictions ought to say , as that widow of Sarepta , 2 Kin. 17.18 . This is to call my sin to remembrance . It is thought the Apostle , though he doth not expresly mention a place , yet he takes this out of the Doctrine of the old Testament , for so God did begin first with his people , Isa . 10.12 . Jer. 25.17 , 18. Ezek. 9.6 . begin at my Sanctuary , Ezek. 21.4 . There God in publique calamities maketh no difference between the righteous and the ungodly ; now this is so great , that the Apostle saith , the righteous is hardly saved : The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things that with much labour are brought about , Act. 14.18 . Act. 27.7 . These tribulations are so great , that they almost destroy the godly themselves : see also Jam. 5.13 . Is any sick , where the godly man is supposed to be sick , and the cause ( if he hath committed sin ) that is , such sins as were the causes of that disease , they shall be forgiven him ; so that even justified persons afflicted by diseases , are to inquire what sins the Lord would humble them for , and to labour that the sicknesse of the body , be the sanctified occasion of the health of the soul . 2. Gods anger is seen in bringing extraordinary and unusual calamities upon them because of their sins ; so that they have strange punishments , which even the wicked do many times escape : Jonah who endeavoured to flie from Gods face ( and that he might easily have done by Antinomian Doctrine ) with what a prodigious judgement was he overtaken ? Jonah 2. The Prophet cals it the belly of hell ; and how deeply his soul was afflicted under that punishment , appeareth , in that he saith , his soul fainted within him , and he concluded , he was cast out of Gods sight . He that voluntarily ran from Gods presence , doth now bewail that he is cast from it . He makes the Whales belly an house of praier , and this came up to God , in his holy Temple , that is Heaven . You see by this , that God prepareth strange judgements sometimes for those that offend him , though his children : so in that 1 Cor. 11.30 . when he saith , that many of the Corinthians were dead for their unworthy receiving , it is to be understood of an immature and untimely death ; they did not live out to the term of those daies , that according to natural causes they might have done , so that it is the same with being [ cut off ] in the old Testament , Exod. 12.15 . Whosoever did eat the Passeover with leaven was to be cut off from Israel : Therefore even godly men may procure to themselves untimely deaths , and may provoke God to cut them off in the midst of their years . 3. Yea further , God may not only afflict them in an extraordinary manner , but even strike them with sudden death , and that while their sins are upon them . I will not instance in Ananias and Saphira , nor in Nadab and Abihu , though some have thought charitably of them ; we have a clear instance in Vzzah wherein Gods anger was so apparent , by striking him suddenly dead , that the thing is said to displease David , 2 Sam. 6.7 . The anger of God was kindled against Vzzah , and he smote him for his error . His error was not , because he was not a Levite , for its plain he was , but because they put the Ark upon a new cart , whereas they should have carried it upon their shoulders ; although its thought the carrying of the Ark was limited only to the Levites that were the sons of Kohath , and that no other Levite might touch the Ark , which if so , then it was a second offence against the Law , because he touched it ; and indeed this seemeth to be the proper cause , because it was a personal fault of Vzzah , whereas the putting of it on a new cart , was the error of others besides him . Thus Vzzah in his very sins is stricken dead ; you have likewise another sad example of Ely , Lege historiam , ne fias historia , 1 Sam 4.18 . Because he failed in the measure of zeal about the reproof of his sons , therefore he fell backward and broke his neck ; Ely manifested his pious affections , in submitting to the hand of God punishing , and in being more affected with the publique calamity , then his own private , yet this is his sad Tragical end . 4. Gods anger doth not limit it self to them only , but it reacheth even to their children , and to those that are dear to them . Thus Davids childe is stricken dead , for his sin ; and thus Flies daughter gives up the ghost with sad grief . The family both of David and Ely , have remarkable calamities following them , and all because of their sins . When any of Elies posterity shall be forced to crouch for a morsell of bread , this is a Memento of Elies sin . Here a man may see the seed of the righteous begging bread , but for their Parents sins ; Therefore that of David ▪ Psal . 36. must not be understood universally . That this calamity may the more wound his heart , God telleth him what he will do to his house after his death ; if any were left alive , it should be like that indulgence to Cain , to carry up and down a token of Gods displeasure ; and if you ask for how long should this anger of God endure , 1 Sam. 3.14 . His iniquity must not be purged away from that house for ever . Well may the Scripture say , that whosoever heareth this judgement of God , his ears shall tingle . By this instance , how watchfull should godly parents be , lest for their sins committed , a curse should cleave to the family for many generations ? I acknowledge these calamities as they fel upon Ely a godly man , so they were wholsome medicines , and fatherly corrections , but as they came on his wicked children , or posterity continuing in wickednesse , so they were strictly , and properly , punishments . Lastly , These temporal evils will reach even to the publique Church and State wherein they live , so that the sins of godly men may help to pull down publique judgements . Thus it was with Hezekiah , for his unthankfulnes and pride , there was wrath upon Judah and Jerusalem , 2 Chron. 32.25 . so Davids sin in numbring the people , it was the death of many thousand in Israel ; for Elies sin , the Israelites are slain in the Army , and the Ark is taken . Hence you have Esay , Daniel and Ezra joining themselves in the number with others , who made publike confessions of their sins upon daies of humiliation . It is therefore a cursed and secure opinion , that faith , the godly when they keep Fast-daies , do it not , because they have any sins that God punisheth , b●t because of wicked men . The Scripture doth manife●t the contrary , and the holiest men living do bring some sparks and fire-brands to increase the wrath of God , and therefore they ought to bring their buckets for the quenching of it . The aggravation of this anger will appear , if you consider , what kinde of sins they have been for which God hath been so sore displeased , and in them enumerated , or instanced in , you may perceive they were the Belzebub-sins , the first-born of iniquities : Vzzah failed only in the order God had appointed , what he did was out of care , and a good intention ; yet the Lord smiteth him ; so Moses was denied entring into the land of Canaan ▪ which was an heavy affliction to him , because he spake unadvisedly with his lips : Commentators are at loss to finde out what his sin was . So Davids sin in numbring the people , it s disputed wherein the transgression lay . Elies heavy judgements that came so frequently one upon another , were for a want of that measure of zeal which should have burnt within him . Oh therefore consider that God doth not only see sins , that are mountains ▪ but that are mole-hils comparatively : He doth not only see the beams , but the motes that are in us ; he doth not only take notice of our mire and vomit , if we return to that , but of the least spot and wrinkle ; how deeply maiest thou humble thy self under every Religious duty performed by thee . How often do we fail in the manner of a command , as Vzzah in the order ? How often out of pride and self-confidence do we number our earthly props , and refuges , relying upon them ? How unadvised are our thoughts and words ? now these hairs of sins ( as I may so call them , both for number and seeming littlenesse ) are all numbred before God. As the Lord is angry with these lesser sins and defects in graces ; so also for Errors in Judgements , and false opinions : How well would it be for the Antinomian , if God did not see this sin in them , that they hold , he seeth no sin in Believers ? I fear me God seeth , and taketh notice of their erroneous Sermons , of their corrupt Doctrines and seducing Books . There are indeed those , who would make heresie , almost innocency , and that it is more to be pitied then punished , but the Apostle , Gal. 5. reckons heresies among gross sins , such as exclude from the Kingdom of heaven ; and how severe Gods anger is to those who do erre , though in less matters , and although they keep the foundation , appeareth in that notable place , 1 Cor. 3.12 , 13 , 14 , 15. It is a difficult place , and those that would build Purgatory out of it , they are the Architects of that hay and stubble the text speaks of . Not to join with that exposition of some , who by hay and stubble , do understand evil works ; nor with Beza , who denieth it to be meant of false doctrine , but only of the manner of preaching : He makes the building of gold and silver , &c. to be the pure and sincere doctrine of Christ ; the hay and stubble to be the vain affecting of eloquence and words ; but I rather go along with those that interpret the place of false doctrines , but not such as do overthrow the foundation ; only they build superfluous & unsound doctrine , upon the true foundation , which is as uncomely , as if you should see a royall palace , which hath gold for the foundation , and precious stones for the wals , yet have the covering of straw and stubble ; what deformity would this be ? yet so it is with the best preachers that are , who yet adde some errors to the sound Doctrine they deliver . Now for the opening of the place , it is wholly Allegorical ; The preachers of Gods word are builders , and they are to raise up a stately palace ; the materials are compared to gold and silver , to precious stones . The place is an allusion to Isa . 54.12 . I will make thy windows of Agats , and thy gates of Carbuncles , and all thy borders of pleasant stones ; it is a description of the precious Graces and Doctrines which the Ministers of God are cloathed with ; and this sheweth with what esteem and high price all the truths of Christ ought to be received by you . The Ark , Ex. 25.3 , 4 , 5 , 6. was to be made of gold , silver , and other precious materials ; this is the nature of true Doctrine . Now false Doctrine , though it be not in fundamentals , but in meer accessories , is called hay and stubble , and he that preacheth these shall come to a severe trial . Every mans work , saith the Text , shall be made manifest ; where you see the spreading of false Doctrine , is called the work of a man , as in the second Epist . of John , it s called evil deeds ; and this evil work hath a two-fold effect ; First , it makes the owner to suffer losse , that is , all that labour and pains he hath taken shall bring him no profit , whereas if he had imployed himself in the truth , his reward would have been great . The lucrum cessans is as great a losse , as the damnum emergens . Oh! what a fearfull thing will it be for false teachers , who have made it their whole business to spread new opinions , to lose all their labour ! The other effect is , that though he be saved , yet it shall be so as by fire , that is , he shall be in extream danger , and he shall have sad tribulations and miseries falling upon him ; see the like phrase Jude 23. pulling them out of the fire . That which thou comfortest thy self with , and gloriest in , as if it were persecution , it may be is nothing but part of the fire in the Text , which is to afflict thee , that thy drosse may be purged out : let therefore all false teachers ( though belonging to God ) expect a fire of burning , great afflictions and tribulations . And if Antinomians have trouble for their Doctrine , they are bound to believe God chastiseth them for this very opinion , that he doth not chastise for sin . I have bin the longer on this place , because of the multitude of hay and stubble that is built every where . God will have his day , when a fire shall rise to consume it all , and the true Doctrine will only continue . The Apostle speaks as terribly afterwards , v. 17. If any man defile the temple of God , him shall God destroy , where the Apostle calleth the Corinthians , The temple of God : now this is not so much true of every single Christian , as when collected together in a Church or body ; and the Spirit dwelling among them , is much more admirable then his presence in the Ark ; and he defileth this Temple , who by any false Doctrine and error , corrupts that society ; now the greatness of this sin is seen by the words following , The Lord will destroy him , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that as God destroyed Athaliah , and Beltashazzar for prophaning the Temple , and the offerings or gifts of the Temple , no lesse punishment ( unlesse they repent ) shall fall upon those who pervert the Doctrines of Christ . I come to the second demonstration of Gods anger to believers when sinning , and that is in spiritual and internal things ; now they are of two sorts ; first , the consolations of the holy Ghost , with the light of Gods favour ; secondly , the flourishing and sprouting of the graces of sanctification ; In both these you shall finde the godly man after sin much withered . What anger in the first sense , after sin , the godly may feel , David will abundantly tell you , Ps . 11. he cals it the breaking of his bones ; you know how terrible and grievous that is , and in the godly this must be the more terrible , because they are of a more tender apprehension : As they say , Christs bodily pain was more then other mens could be , because of the excellent temper and tender constitution of his body ; so it is with the godly , every expression of Gods anger , fals like a drop of scalding lead into a mans eye ; the conscience of the believer , when once awakened , feels every frown of God like an hell . Thus after the committing of gross sin , God hides his face , and then for the while , they are like so many Cains and Judas's , crying out , Their sin is greater then they can bear ; and truly this worm would never die , this fire would never be quenched in them , did not God again take them into favor ; there is no difference between a man damned in hell , and a godly man troubled in conscience , but the adjunct of time , one is perpetual , and the other is not . Now our Divines say , That eternity is not essential to the punishment of hell ( for Christ suffered the torments of hell for us , which yet were not in time eternal ) but accidental , because those in hell are not able to satisfie Gods justice , therefore they must continue there till they have paid the last farthing , which because they cannot do to all eternity , therfore they are tormented for ever . Look upon David again in Psal . 32.3 , 4. How it fared with him , because of his sins ; My bones waxed old , through my roaring all the day long , my moisture is turned into the drought of Summer ; Did David speak these things hyperbolically and rhetorically only ? Did he not finde such anguish , and consumption in his soul , that he thought no words could express it ? and all this he saith , was because of sin ; O then believe this and tremble , lest such a whale of sorrow and grief should swallow thee up , as did David . Thus it was also with the incestuous person , the devil was ready to swallow him up ; he was delivered to him to be tormented by him ; and can all this be done , yet God take no notice of sin ? As the godly in this life time , may have that joy in the Gospel , which passeth all understanding , and more then the heart can perceive ; so they may have for sin such trouble , and spiritual desertions , that shall make every thing , their chamber , the field , a very hell to them ; and David in many Psalms manifesteth such desolation upon his soul ; especially this is seen in lapses , when persecutions do abound , and men through fear have denied that truth , which in their consciences they were assured of . We may read in Ecclesiastical Histories of the grievous wounds and gashes , Gods people through frailty have made upon their own souls . And as it is thus in matter of consolation , so in the particular of sanctification , how may you observe some , who have been planted by Gods grace like a Paradise , through their negligence and corruptions become like a parched wilderness ? was not David in his fall , till recovered , like a tree in winter ? though the moisture of grace was within , yet nothing did outwardly appear ; Was he not like Samson when his hair was cut off , not able to break the cords of sin he was tied in ? some have thought a godly man can no more fall from the degrees of grace , then the essence & state of grace ; but if sin increase and grow , certainly grace must decrease , for whether sin expel grace meritoriously only , or formally , still the introduction of the one must be the expulsion of the other . Thus Rev. 2. the Church is reproved for abating in her first love ; and the people of God complain , Why hast thou hardened our hearts from thy fear ? Isa . 63.17 . not that God doth infuse hardness , but only he denieth mollifying grace . And certainly a gracious tender heart , must fear a deliverance up to hardnesse more then up to Satan , Illud est cor durum , quod non trepidat ad nomen cordis duri , said Bernard , That is an hard heart , which doth not tremble at the name of an hard heart . A godly man therefore may so provoké God , that he be left in a senslesse , stupid way , acting sin without tender remorse , and securely lying down therein . Lastly , The anger of God eternal cannot indeed be in the event upon him , but yet it doth conditionally oblige him till he doth repent , so that you may suppose a Believer to be damned , if you suppose him not to repent . A conditional Proposition , Nihil ponit in esse , but it doth in posse , and therefore the Scripture makes such hypothetical Propositions , wherein a possibility of Apostacy is supposed in the godly , if left to themselves ; as in that famous place , Ezek. 18.14 . When the righteous man turneth away from his righteousnesse , and committeth iniquity , all his righteousnesse shall not be mentioned , in his sins he shall die . This place is not ( as some do ) to be understood of a righteous man in appearance only , for it s opposed to a wicked man in reality ; and it is such a righteousnesse , that if continued in , he should have lived eternally . Neither may we stretch it to an apostacy from the state of Justification , as others do ; but it is to be understood as comminatory , by way of threatning and supposition : for it is true , that if a godly man should forsake his righteousnesse , it would not be remembred to him ; and therefore if you suppose a justified person not to repent of his grievous sins committed , you may also suppose him to die in the displeasure and eternal wrath of God : but this is more exactly to be considered of , when we handle that Question , Whether Remission of sin obtained , may be frustrated and made void by new subsequent actual sins ? LECTURE XI . HEB. 4.13 . Neither is there any creature that is not manifest in his sight ; but all things are naked and opened unto the eyes of him with whom we have to do . ALthough this Text in the general sense of it , will not fully prove Gods eye of anger against sin in justified persons ; yet because a more special scrutiny and search into the words , will make much against the Antinomian Error , and also because the Answers which are given to this Text , and the like , do contain grosse falshoods , so that in the refuting of them , all things in this controversie will be clearly discovered , as also because that principal and noble Question , How far Gods taking notice of sin , to chastise and punish it , is subject to the meer liberty of his will , will in some measure be discussed , I shall therefore insist upon this Text. Not that the Orthodox make it their shield of Achilles , as the Antinomian slandereth , Honey-comb , p. 73. But because the vanity of that distinction , which they make between Gods seeing and his knowing , may be brought out from behinde the stuff , where like Saul it had hid it self . And first , for the Text absolutely in it self , The words are part of that excellent commendation , which is given to Gods word . The purity and power of Religion is kept up by acknowledging the fulness and perfection of the Scripture . Both Papists and Illuminatists agree in this dangerous Error , that they look for , and expect a Doctrinal teaching immediately by Gods Spirit , above , and besides that of the Word : Hence as the Papists make the Scripture but a sheath to receive any sword , either of gold or iron ( words that will bear any sense you put upon them ) so do the Illuminatists , that a godly man is above all books , teachers , writings , and feels nothing but God working and acting in him . We have therefore the greater cause to set up the Scriptures in their Divine authority and fulnes , by how much the more others indeavor to diminish it . This noble encomium of Gods word begineth , v. 12. where you have the subject of the commendation , & the commendation it self . The subject is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of God. Bellarmine and other Papists , that they might depress the Authority of the Scriptures , understand this of Christ , who is often called the Word . Their reasons are partly because Christ is in other places called so , as Joh. 1.1 . & alibi , and partly because this Word is spoken of as a person , and therefore all things are said to be open and naked to his sight . But these are not Cogent ; for although in other places Christ is called the word , yet the context doth there clearly evince it , whereas here the contrary will appear : for having before exhorted them to receive the Gospel , and to hearken to the voice , while it cals to day , among other Arguments he brings this from the nature of Gods word , which is to be understood both of the Law and the Gospel ; and its further observed as a peculiar thing to John only in his Gospel , and the Epistles , to call Christ the word of God ; and although the Text speaks of the word of God as preached , and not as written , yet because the word written and preached , differ not essentially but accidentally in respect of the manner , therefore this Argument holds true of the Scriptures . As for the second reason it is ordinary by a metonymy to attribute that to the Scripture which belongs to God speaking by the Scripture , as Gal. 3.22 . The Scripture hath concluded all under sin , &c. so the Scripture is said to speak Ja. 4.5 . So that it is no wonder if here the word of God be spoken of , as knowing all things , because God by this doth discover and manifest every thing . In the next place consider the commendation , and that is , 1. from the adjunct qualities , 2. from the powerfull effects . The adjunct qualities are ( quick and powerfull ) that is , it is not dead or frustrated , but puts forth its power and efficacy , which our words cannot do . It is thought to be an allusive expression to the fire which was on the altar of sacrifices , that was not to go out . Secondly , It s commended from the effect , it s sharper then a two-edged sword ; it s an Hebraism to give a mouth to the sword , because it doth so devour ; but because a two-edged or two-mouthed sword doth divide more forcibly , therefore is Gods word compared to that . Such a sword they say , the Levites in the Old Testament did use in dividing and opening the sacrifices , in which Metaphor the Apostle continueth afterwards . Now by this comparison two things are insinuated , 1. That God knoweth all sin , even the most hidden . 2. This knowledge is not a meer bare knowledge , but such as is of a Judge examining and punishing . For as the sword doth pierce and hurt , so Gods word doth see and punish , therefore it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , most exactly discerning and separating gold from drosse , and judging accordingly : so that the Text speaking not barely of an omniscient eye of God , but an eye discerning ▪ judging and punishing , doth in this consideration pertinently belong to the controversie . We need not be curious in distinguishing between the spirit and the soul ( only the Scripture doth not confound these together ) nor between the things understood by the marrow and joints , which are translated from the body to the soul . This is intended in the general , by the joints , he means the minima , the least things ; and by the marrow , the intima , the most secret and inward things . Having thus described the efficacy of Gods word , he layeth down two Propositions in my Text ; one negative , the other affirmative . Negative , There is no creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inapparent , but he seeth thorow it . Affirmative , All things are naked and opened , opened is more then naked : Naked , is that which is not clothed or covered ; Opened , is that , whose inwards are discovered and made conspicuous . Much is said by Criticks concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Cameron thinks it translated from wrastlers , who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their adversary , when they so take him by the neck , and turn him upside down , so as to object him in every part to the eyes of the beholders : some say , the Metaphor may be taken from those , who being before the Judge , hold down their neck and face to the ground , as not daring to behold his face : but that which is most received , and which is most consonant to the context , is of those who take the word from those who begin at the neck , and divide the sacrifice in the middle , so that all the inwards do appear . Thus you see how emphatical and full the Scripture is in describing of Gods omniscient eye of any sin wheresover it is , and that not by a meer bare cognition , but of judging ; so that the Observation is , That seeing there is sin in justified persons , Gods eye must needs see it , and judge it . To this it is answered very confidently by a distinction never heard of before , That God indeed knoweth the sins of believers , but he doth not see them , Hon. Comb p. 67 , 68 , 69 , 70. and this distinction they plead so boldly for , that ( they say ) although all men , Devils and Angels , would gain-say it , yet it must stand ; for the opening of this silly distinction , they expresse themselves thus ; That although to see and know be all one in the pure uncompounded nature of God , yet they are not so to us ; even as justice and mercy are all one in God , but not to us , yea contrary ; and the Author giveth two strong reasons ( as he cals them ) to prove this , first , The Scripture ( saith he ) distinguisheth them , now he argueth , that as it is a sin to distinguish where the Scripture doth not ( and thereupon he instanceth in the distinction of the guilt of sin , and the nature of sin , making it a new distinction , and suspecting it for a corrupter of the Gospel , as if Christ had taken away the guilt of our sins , and not the sins themselves ) so where the Scripture doth distinguish , there it is a sin for us not to distinguish . Now concerning the former , that there is in the Scripture a distinction betweeen the guilt of sin , and sin it self , is in its due time to be proved . Let us consider how he proveth this distinction of Gods seeing and knowing . The place he brings is Psal . 94 ▪ 9 , 10. He that formed the eye , shall not he see ? he that teacheth man knowledge , shall not he know ? Here ( saith he ) they are distinctly set down , and the Scripture useth this continual practice , saying no where , That God doth not know the sins of justified persons , but in many places , That he seeth no sin in them . His second reason is , because among men and Angels , yea in God himself there is a reason ( to our capacities ) of this difference ; for to know a thing , is , to understand the nature of it , though the thing it self be abol●sh●d and hath no existence ; but to see a thing , is to have a real existence of it before our eye . As for instance , God ( saith he ) knoweth the floud that drowned the whole world , but he doth not see it having an existence now ; so God knoweth the leprosie of Naaman , more perfectly then Naaman did himself , yet he doth not see it upon Naaman ; and thus God knoweth the sins of the wicked , and of his justified children more perfectly then they themselves do , and herein is no difference between them ; but here is the difference , that God seeth sin in the one , and not in the other , because abolished by Christ . Thus you have a heap of falshoods and non-sense together , as if the Author had no knowing or seeing , while he speaks of these things . To let you understand the truth in these particulars ; howsoever it would be very profitable in this place , to give you the Scripture Doctrine , about the eye or seeing of God ; as also the different use of it in Scripture ; namely , that sometimes it s taken for a meer naked apprehension of a thing ; sometimes for the actions or effects that do flow from Gods seeing , and then it is used either in a good sense for the eye of his care , protection and approbation , or in a bad sense , and that two waies , either for an eye of condemnation , in which sense God doth not see the sins of Beleevers , or of displeasure and anger , in which sense it s expresly said , the sinfull actions of godly men are evil in Gods eyes : Howsoever ( I say ) it would be very profitable to speak of this here , yet I shall put it off . I shall therefore examine what truth is in this distinction , which they so applaud , and that shall be by several Propositions . First , That seeing is attributed to God only metaphorically , God hath no bodily eies . It is well observed by a Father , that the meaner and more debased the things are to which God is compared , there is the least danger , because every common apprehension will judge it not to be truly and formally so in God. And thus it is of eyes , and when to see is attributed to God , it is the same thing with to know , so that to make a difference between these two is grosse ignorance . Secondly , Knowledge is attributed likewise to God , but in a far different sense from what it is in us , and therefore differs from our knowledge many waies : 1. His knowledge is his substance : Hence Synesius said , God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his understanding . 2. It s not caused from objects ; Gregory expressed it well , Ipse mundus nobis non notus esse posset nisi esset , deo autem nisi notus esset , esse non posset . 3. It 's simple and one . There is properly no memory of things past , no prescience of things to come , but all things are pres●nt to him : As if there were a body that were all eies , that needed not to turn it self backward and forward , to see things ; or as a man standing upon an high Tower doth with one cast of his eye behold Passengers at the bottom of the Tower , which go successively one after another ; Thus Deus est totus lux , & totus oculus , God is altogether light , and wholly an eye . 4. Knowledge in us , is properly taken for to know a thing by its causes , but it is not so in God. This rightly understood will overthrow that distinction of knowing and seeing . Thirdly , That text , Psal . 94. doth no waies suppose such a distinction ; for the Psalmist doth there intend , whatsoever perfection is either in bodily seeing , or mentall knowing , it is eminently and more transcendently in God ; neither doth he limit seeing to the sins of wicked men , and knowing only to the sins of the godly ; yea , the text maketh thus against the Antinomian , if a believer himself and others see sin in him , shall not God much more ? Indeed in the creatures , there is a distinction between seeing and knowing in some respects , for knowing may be of a thing in the abstract , but seeing doth denote the intuitive present apprehension , so that knowing hath a perfection which seeing hath not , and seeing which knowing hath not ; but in God all his knowledge is intuitive , and all things are present to him , because of his eternity and omnipresence , so the Schools determine , and rightly , upon that Text , 2 Pet. 3. afterwards to be explained , and the reason is , because intuitive knowledge , or the apprehension of a thing present , is the most noble knowledge , not that the things themselves do coexist , or are present to one another , but unto God in Eternity ; for as Gods immensity is in respect of his essence , so his eternity is in regard of time : so that although the things themselves vary , yet Gods knowledge doth not ; As an Artificer , who hath the Idea , or form of an house in his minde , before he makes it , when it is made , and after it is destroyed : he hath still the same form in his minde , though the house be altered . Fourthly , Neither doth the Scripture customarily use such a difference ; yea , to know , when attributed to God , is used many times for a knowledge of approbation , and then we cannot say , God knoweth the sins of Believers ; but we may as well say , God knoweth no sin in them ( that is ) to condemn them for it , as well as he seeth none in them , so Hab. 1. God is said to be of purer eye● then to behold iniquity ▪ that is , with approbation , and so in this sense , we may say , God seeth no sin , no not in wicked men : Besides it is very false , that the Scripture doth no where say , that he seeth sin in Believers ; for it is expresly said of Davids numbring the people , and of his murder , that it was evil in Gods eyes , and he confesses that he had done that evil in Gods sight . But of this more hereafter . So then wheresoever the Scripture saith , God seeth no sin , there we may also as truly say , God knoweth none ; and where it is said , he doth see , there we may say he doth know also . Fifthly , There is in reason no distinction to be made to our capacities between Gods knowing and seeing , for in those instances the Author giveth , we may say God knoweth in that respect as he seeth , and he doth not see in that respect he doth not know ; As for example , God doth not see the floud now to be , no more can we say , he knoweth it now to be , for that is false ; God doth not see the Leprosie upon Naaman , no more doth he know it to be on him : So God knoweth his people in Christ , as well as seeth them in Christ , and therefore if by Christ he seeth no sin in them , he must likewise know none in them . Now this error is grounded upon a dangerous conceit , as if Gods seeing were limited to things existent , and his knowledge to things past or future , so that it 's inexcusable ignorance , to say with this Author , that God knew the Sun and Moon before he made them , but he did not see them . He did not indeed see them to be before they were , no more did he know them to be before they were , but when they were made , his seeing and knowing of them were all one . Sixtly , If Gods seeing were to be explained oppositely to his knowing , then nothing that had a present being were known by God. But doth not the Scripture give to God the knowledge of all things ? and though the things be diversified by time past , present , and to come , yet to God they are not so ; Consider that eminent place , 2 Pet. 3.8 . A thousand years with God , are but as one day . The Apostle alledgeth this place out of Psal . 90. ver . 4. with a little variation . The Psalmist saith , as yesterday when it is past : The Apostle as one day . The Psalmist saith , in thy eyes O Lord : The Apostle with the Lord. The Psalmists expression in the eyes of the Lord , are very pregnant to our purpose . Here is a description of eternity , proving that God seeth all things with one intuitive cast of his eye , and that although to us things are present , past and to come , yet to God all things are present , and although we are not able to reach this with our understanding , no more then a pigmie the Pyramides , yet we must rest more upon this Scripture assertion , then our own understanding , Quicquid de Deo dici ( we may add cogitari ) potest , eo ipso est indignum quia dici ( cogitari ) potest : and again dignè Deum aestimamus , dum inaestimabil●m dicimus . The Schoolmen dispute , whether those things which God did once know , he still knoweth , as for example , God once knew that Christ was to die , but now it is not true , that he is to die ; and their resolution is , that we cannot properly say , God begins to know what he did , or ceaseth to know what he did , but rather that the thing it self beginneth to be known , or ceaseth to be known , so that the change is not in respect of Gods knowing , but the thing known , as when I see the Sun , and afterwards it is hid in the cloud , the change is not in my eye , but in the Sun ; Hence they also resolve , that God knoweth all things simul together , that his knowledge is invariable , that it admitteth not of increase or decrease , that all things are present to him , and that as the Sun is alwaies in actu lucendi , so God in actu intelligendi : So that this very Text doth briefly overthrow all that which the Antinomian in so many pages sweateth to prove ; and that the consideration of Gods eternal knowledge in this manner is of profitable use , appeareth by that , when the Apostle saith , Be not ignorant of this one thing . Seventhly , If Gods seeing of things were limited in our capacity , only to things present , then all the by-past sins of ungodly men , though unrepented of , yet God doth not see them , because they have no present being , and so God shall not only , not see sins in the godly , but likewise not in the ungodly : All the past sins of Judas and Cain , God did not see at the day of their death , for they were p●st away . Here will be much comfort to unbelievers , as well as Believers . Eightly , If therefore God doth not see a thing because it is past , what need the Antinomian run to Christs merits taking away sin out of Gods sight , for this would follow by natural consequence , because the object is taken away ? Take their own instances , God doth not now see the Floud that drowned the world ; The Leprosie upon Naaman ; The Israelites wound that is healed ; why so ? doth there need the bloud of Christ to remove these ? No , it followeth naturally , because the objects are removed and taken away ; and so it would be here . Ninthly , All these instances for Gods not seeing , yet knowing , are contrary to the doctrine they hold ▪ God doth not see the Floud that drowned the world , he seeth not Naamans Leprosie , why so ? because these things have no being ; but here is their grand absurdity , that they hold sin hath still an objective existency in us to Gods understanding , and yet he doth not see it . They should have instanced in some thing that hath a being , and yet for all that , God not see it . If Naamans Leprosie had continued on him still , and yet God not see it , then it had been to the purpose ; for they grant that we have truly sin in us , and we are to judge so ; yet though it hath such a being in us , God doth not see it . Tenthly , What an empty Cobweb is this distinction , even for that very purpose they bring it ? Oh say they , if God see sin , he is of so pure a nature , that he cannot be but horribly and infinitely displeased with us : Those ( say they ) that hold God seeth sin in Believers , consider not how loathsom , even the least sin is in his eyes . But will this comfort my conscience , if they say at the same time , though God doth not see it , yet he knoweth it ? Alas , God is of that pure nature , that if he knoweth but the least sin by me , he cannot but be infinitely displeased at it . So that you see this distinction will no waies ease a Believer in point of the trouble of his conscience . And thus have I laboured to break the heart of this false and ignorant distinction . LECTURE XII . HEBREWS 4.13 . All things are naked and opened to him , &c. THe second answer made by the Antinomians to this Argument from Gods omnisciency , is this , For when we say , how weak and absurd is it , to hold , God doth not see that , which we see ? They answer ( Honey-Comb pag. 61. ) Here we oppose the power of God against his will , for he seeth all things , saving that which he undertakes to abolish out of his own sight , that he may not see it , so that by his mysticall cloathing of us with his sons righteousnesse , he hath abolished it out of his own sight , though not out of ours . Now we told you that this answer is not universally to be slighted , for our Divines , Pareus and others ( as I mentioned before ) ( maintaining that remission of sin , though it be the utter deletion of the guilt , yet not the ful eradication and abolition of the filth , but that it still continueth in us ) make this objection to themselves , Nothing is hid or covered from Gods eyes , if therefore sin be there , God cannot but see it . To this they answer , God seeth all , but what he will not see , and that is a known saying of Austins , Noluit advertere , noluit animadvertere , noluit agnoscere , maluit ignoscere , God will not take notice of the sins of justified persons , he will not punish them , he had rather forgive them . It seemeth then by this , that God will not see sin in Believers to condemnation but yet he will to castigation ; but if Christ hath fully satisfied Gods wrath , and it be a meer arbitrary thing in God , whether he will chastise or no , why then should not Gods anger and his chastisements be removed from the godly by Christs death as well as his justice and punishments ? It 's therefore worthy the inquiry , how far Gods taking notice of sin so as to chastise or punish it , is subject to the meer liberty of his will : And in answering of this , I will not range as far as this question will carry me , for the totall discussion of it in its large extent will be when we speak of the meritorious cause of justification against Socinians . To speak therefore in a more restricted way of this matter : Consider these Propositions , some whereof are ground-works and foundations , the other more immediatly reaching to our scope in hand . First , There is in God a liberty and free-will , whereby he doth whatsoever he pleaseth , so that as the Psalmist saith , He that made the eye to see , shall not he see ? He that maketh man to know , shall not he know ? and thus he that gave man and Angels this perfection of freedom , shall not he much more be free ? Therefore those titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Greek Fathers sometimes give to the will of man , are too proud and lofty , and do more properly belong to God. Indeed so far as freedom is conceived in creatures to have some potential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferency , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a suspendedness to be determined by some other , so far we are not to conceive it in God ; for this mutability or Potentiall indetermination , is an imperfection ; and so that same potest as peccandi , power to sin , which some make necessary to liberty , and which they call a perfection ▪ though they grant the action of sin it self to be an imperfection ( though this should be granted , which must not ) yet neither could this be found in Gods liberty , and no marvell , seeing that it is not in the liberty of Christs humane will , for though Christs obedience was truly and properly so , being under a command of God , yet not only as he was God , but as he was man , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impeccablo , or free from the temptation of sin . Therefore its detestable blasphemy of Durand and other Schoolmen , saying , Christ might have sinned , lib. 3. Sentent . dist . 12. quae . 2. as also of the Remonstrants who say , Christ after he had taken this Office of a mediatorship , might have forsaken it , and given it over , but of this more in its proper place ; God therefore is a free agent , Psal . 135.6 . He hath done whatsoever he pleased in heaven and earth , so that he made not the world as the fire burneth , or the Bees make their Honey-Combs , by a naturall necessity , but according to the counsel of his will ; hence it is that all his spiritual mercies become commended unto us , under the title of grace . There was no naturall or morall necessity , obliging God to elect us , to give his Son for us , or to save us , and indeed it could not be liberality , if it were not a libero , from one that is free . Propos . 2. According to the different descriptions of liberty and freedom ; so it may be extended larger or narrower unto the actions of God. Those who make liberty consistent with a necessity of immutability , and do not think indifferency necessary , but only knowledge , and judgement going before , they extend it even to the goodnesse and holinesse of God ; so they say , God is liberè bonus , freely good , and doth freely love himself , so they make the confirmed Angels and Saints , freely to love God , though necessarily , thus we sin freely , though necessarily : But others , who make a power to do , or not do , necessary to liberty , think it a kinde of blasphemy to say , God doth freely will that which is good : hence they make liberty not an attribute of his nature , as holinesse , omnipotency , &c. are , but an affection of his will only , and they think that necessarium and contingens , under which liberty is comprehended , are differences of ens in its full latitude , as finitum and infinitum ; therefore as the same thing cannot be finite and infinite , so neither necessary and free , but this is to put the definition of liberty into too strait fetters , as in time may be shewn . I join with those , that think immutability and liberty may be in the same act , and that God doth freely , though unchangeably love himself ; but that freedom of his actions to the creatures , is with a power to do otherwise if he pleaseth . There is also another kinde of liberty mentioned by the learned , which is opposed to servitude , and is the same with sui juris ; now God in all things is this way free : He hath no law imposed upon himself by any other , but only what he prescribeth himself , that doth he work by ; therefore when we say , its just with God to damn an impenitent sinner , this justice ariseth not from any obligation put upon him by another , but what he hath eternally prescribed himself . Propos . 3. Gods omnisciency , or his bare seeing and taking notice of sin , when it is , is not subject to his liberty , He cannot but see , whatsoever is , and also possible to be , so that we cannot say properly God seeth all things because he will see them ; for this is an attribute founded in the nature of God ; but if we take knowledge or seeing for the effects accompanying them , as the Scripture for the most part doth , because God is not an idle spectator of things , but upon his seeing , there is either care and protection , or anger and punishment , then in this sense , all these effects are subject in some sense to the liberty and free-will of God. God cannot but see the adultery of David , but whether he will so see it , as to punish David for it in his own person , or in Christ ; or whether he will chastise him at this time , or in this manner ; that is meerly at the good pleasure of God. Whether indeed he is free to punish at all , or chastise at all , you will hear in the other Propositions ; thus much we may conclude , That God cannot abolish sin so out of his sight , so that with his eyes of omnisciency he should not behold it , when it is there . Propos . 4. In respect of Gods liberty and freedom , there is great difference between the attributes of God , as also the exercises and actions of them . There are some properties that require no object for their exercise , but they make it ; thus the omnipotency of God , doth not finde , but make its object . Again there are others , which though they require an object , yet not any condition , or circumstance in it ; so the wisdom of God , can and doth order every object , let it be what it will be , to a glorious end . It ordered an harmonious world out of a Chaos , he made all things , qua omnipotens , as omnipotent , and ordered them all qua sapiens , as a wise God. But then there are other attributes , which though essential to him , yet cannot be exercised , but where the objects are so and so conditionated ; as that mercy of God , whereby he doth forgive sins , requireth an object penitent and believing : so that Justice of God , whereby it is punitive and vindicative of sin , requireth an object , that is a sinner and impenitent . Now in the actions about the objects of the former sort , God is every way free , he might have created the world , or not have created it ; but in the actions of the latter sort , though he be also free , yet not so as to use Justice , or not Justice , when there is an object with its due condition . As now it was free to God , whether he would make man or no , it was free for him , whether he would permit man to fall or no , but when fallen , not free whether he would be just or no : Thus God is free , whether he will procure , or prepare an object of justice ; but then when he hath so prepared an object , then he is not loosned from the obligation of Justice . To procure an object of Justice ariseth from the Soveraignty and meer freedom of God : Hence Gods permission of sin , or reprobation negative . which is the passing by of some , are not acts of Justice properly so called ; but condemnation for sin is truly and properly Justice . The former arise from Gods supream dominion and freedom . When an Object of Justice is , there is an obligation to execute the same upon it , but not when an object of mercy is , because its necessary to mercy , that it should be indebita , but to justice , debita . I do not here intend to meddle with that Question , Whether God absolutely might not have let sin go unpunished , and yet forgive it , as we see men can : ( This is disputed even among the Orthodox ; some are for the Negative , as Pis●ator , Lubertus , &c. Others for the Affirmative , as Davenant , Twist , &c. but the proper place for this will be , when we speak of Christs satisfaction ) nor yet with that other of the Schoolmen , Whether God may absolutely accept of a sinner to pardon , and eternal life , though he do not regenerate , or sanctifie him ; these are to be handled in their proper place . You see by this delivered , how far the actions of Gods Justice may be said to be free , or not free . Propos . 5. Whatsoever may be said in an absolute sense about Gods Justice , yet since that threatning promulged ( In the day thou eatest thereof , thou shalt die the death ) God cannot in Iustice , but punish sinners . Though it be in his freedom whether he will give thee a being , or no , yet if thou art an obstinate sinner , it is not in his freedom , whether he will damn thee or no ; so that as God cannot but love that Image of his holinesse where he seeth it , so he cannot but hate the contrary , wheresoever it is , though that hatred shall not alwayes fall upon the person in whom it is , because removed by Christ . It is Camerons opinion , That the word Iustitia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when attributed to God , doth alwayes signifie Goodnesse , Salvation , Redemption , but never in the Scripture ( saith he ) doth it denote an affection in God , whereby he avengeth himself upon sinners ; but that the words Ira and Iudicium , Anger and Iudgement expresse this ; But though the word signifie so sometimes , yet in some places it must needs mean this disposition in God , Psal . 9.5 . 1 Tim. 4.8 . 2 Thess . 1.6 . so that in some sense , we may with several Orthodox men , say , Iustice is essential to God. Sin is not indeed Physically contrary to God , as water is to fire , for if it were so , God would not suffer it to be , because he is an infinite good ; as if there were infinite fire , or light , there could not be any water or darknesse ; but it is morally contrary to him , Hab. 1. Thou art of purer eyes then to behold iniquity ; even sins against any positive command of God , that are sins only because prohibited , they are thus far against his nature , and not his will only ; because it is against his nature , to have his will and commands disobeyed in any thing , he being the supream and most holy Lawgiver . If God did only punish sin because he will , and not because he is essentially just , there could no true cause be given , why Heathens should have terrour in their consciences after sins committed , seeing the Word is not revealed unto them , declaring Gods will : and when the Scripture speaks of God punishing sins , it doth not attribute it to Gods meer will , because he will do so , but to his Iustice , Rev. 16.5 , 7. Thus Exod. 24. God is described by this property , Not acquitting the guilty . Now when we say , God cannot but punish sin with death since the promulgation of the threatning , that is not so to be understood , as if then only the tie and obligation of Iustice came upon God , but it was from eternity : for as God did in time reveal this threatning ; so he did from all eternity will this threatning ; and so therefore from all eternity it was just with God to punish a sinner , neither could he forgive him without a satisfaction . This is diligently to be observed , because men speak sometimes , as if vindicative Iustice were then only due when the actual threatning was ; whereas the executions of God in time , are , as his decrees were from eternity ; and truly we should not give way to such Disputes , Whether God could have pardoned absolutely , or provided any other way and remedy , when we see God pitching upon this , and the Scripture only revealing this . Hence the Scripture commandeth us to eschew sins , not meerly because of his will onely , but because he is holy in his nature , Lev. 11.44 . Josh . 24.19 . It is true Gods hatred and displicency of sin cannot but be , yet the destination of it actually to punishment comes in some sense under his liberty . Prop. 6. Though God cannot but take notice of sin , so as to punish it , yet it is under his freedom , whether he will punish it in their own persons or in a surety ; and by this means the wisdom of God found out an excellent temperament of Iustice and Mercy , so that the one doth not oppose the other ; notwithstanding Gods justice , yet his love and wisdom put him upon that remedy , which neither men or Angels could have excogitated ; so that God doth not let sin go unpunished , only he provideth a Ram to be sacrificed for Isaac , a Mediator to come between his wrath and us . It is true , reason ( as we see ) doth much gainsay this mystery ; but we may say , mulier ista taceat , let this woman hold her peace in the Church of God : Though therefore God cannot but execute justice upon sinners , yet his justice did admit of a temperament , whereby God doth proceed to see the sins of his people , to hate them , but yet to punish them upon Christ . 7. Prop. There is a great deal of difference between Iustice , as it is an essential property in God , ad intra , and between the effects of it , ad extra . These latter come much under the liberty and freedom of God ; which appeareth in the variety of his judgements upon wicked men , some being consumed one way , and some another , so that it is meerly at his pleasure , whether he will stir up more or lesse wrath , Ps . 2. there is a little anger of his spoken of : but you may read a remarkable expression , Ps . 78.38 . He turned away his wrath from th●m and stirred not up all his wrath . Here you see the anger of God subject to his free-will . If the effects of Gods justice should flow from him as burning from fire , or drowning from water , the whole world were not able to endure before him who is a consuming fire . How could it come about , that the wicked do so overflow with prosperity in this world , if so be that God did necessarily punish and destroy , which are effects of his Iustice ? So that there is a great difference between Iustice taken for an attribute , and Iustice for the effects ; God cannot but be alwayes just the former , whereas there is a liberty in the latter . As in man , the power of laughing is an essential property in him , yet the act of laughter ariseth in some measure by the freenes of his will. Hence it is that Gods essential Iustice doth not receive more or lesse , but the effects of his Iustice may be more or lesse : If many men be in the same sin , and God doth punish some of them with a remarkable temporal judgement , we may not say , God dealeth more justly with these then the other ; yet we may say , the effects of his Iustice are greater upon some then others . 8. Propos . Christ satisfied God as a just Iudge , not as a Father provoked , and by this means , though punishments are taken away , yet afflictions for sin are not ; and this doth directly answer the whole Question , whereas it is demanded , seeing Christ fully reconciled God to us , and thereby all punishments are taken away , why not as well all afflictions ? If he hath removed greater , will he think much at the lesse ? The answer lieth fully in this , Christ by his bloud and satisfaction undertook that the justice of God should never fall upon us to punish us , not that he should never be angry with us a Father , to chastise us . By this redemption , it s Christs will that God should not as a just Iudge , require compensation of us ; not , that as a provoked Father , he should not scourge us for our sins when committed . The reason is clear , because fatherly anger is an ●ffect of love ; but punishment the fruit of hatred . And thus now you see , why God will not see sin to condemnation , because Christ hath made up that ; yet he will see it in believers to angry castigation , because Christ did not interpose there : it is therefore no derogation to Christs death , no injury to his sufferings , if notwithstanding them , God doth afflict for sin , even his own children . 9. Propos . By reason of this anger of God against sin , even still abiding , those afflictions which come upon believers , are from a conveniency with the justice of God. Although we cannot say rigidly , That if God did not chastise believers for their sins , he were unjust ; yet we may say , his afflicting of them , is beseeming his Iustice , partly , because he hath prescribed this law to himself , 1 Sam. 7.14 . Even as to wicked men upon their obstinate sinning , to punish them , so upon his own , if they offend , to chasten them ; and partly by afflicting of his people for their sin , he demonstrates the hatred of it unto the world . Although therefore God do not alwayes chastise every godly man , but sometimes by their repentance these very chastis●ments are either prevented or removed , yet when God doth thus break out in his anger against them , this is becoming his just nature , and the world thereby seeth how he is displeased with it . One of the Articles which Arminius relateth , as laid against him , was , that he should hold , The temporal afflictions of believers , were not chastisements but punishments , properly so called . To this he answereth , pa. 103. Resp . ad Artic. 31. That the calamities inflicted upon David for his sin , in the matter of Vriah , may be called punishments properly ; and that the Text seemeth to be better explained so , and yet withall , that there will be no favour to the Popish opinion : for he grants , That Christ satisfied both for eternal and temporal punishments , but yet God when he takes off the spiritual punishment , may for a while reserve the temporal , as though Christ hath taken away the jus , the power and right death hath over us , yet he hath not quite destroyed actual death : but all this is a meer itching , to innovate needlesly in Religion ; for if Christ have satisfied for temporal death , then though it be not removed presently , yet it cannot abide as a punishment strictly . LECTURE XIII . MATTH . 6.12 . And forgive us our debts , as we forgive our debtors . THis Text shall be the last ( because the noblest ) to prove that God seeth sin in those that are believers ; for if they be bound to pray that God would forgive them their debts , therefore they are involved in debts , and in deep humility they are to acknowledge this , withall desiring the cancelling or blotting them out ; so that as the Church anciently used this place against those Pelagian Doctrines , which dreamed of a perfection in this life , and immunity from all sin , no lesse doth it overthrow those novel Assertions , of being without sin ( though not inherently ) yet as to Gods eye and account . What Ter●ullian said of the Lords-Prayer in general , is most true of this Petition , Quantum substringitur verbis , tantum diffunditur sensibus , it is as comprehensive in sense , as straightned in words , so in this Petition , you have few leaves of words , but much fruit of matter ; It s like Christs Mustard-seed , which by a good Interpreters managing , will grow into a tall tree . The material things that belong to remission of sins , I shall inclose as pertinent to my purpose . In the words you have the Petition it self , Forgive . Secondly , The Subject , Vs , Disciples and Believers . He that thinketh himself without sin , that very thought is a sin in him . Thirdly , The Object or Matter of Petition , Our debts ( that is ) as Luke 11 ▪ expounds it , sins . Fourthly , The Condition or Qualification of those who are to expect pardon ( As we forgive our Debtors ) which words are not to be understood causally and meritoriously of Justification , nor as if we did hereby teach God to imitate us : Therefore those expressions of the Ancients , intimating that in other things we imitate God , but here God doth us , are not rigidly justifiable . Cassianus Collat. 9. cap. 23. reproveth some that would not forgive others , but yet lest they should lie in their prayer , they would leave this part out of the Petition : But our Saviour maketh this a necessary qualification for remission of sin , whether we expresse it or not . Lastly , There is the Particle of order , And ; so that the very connexion of it to the Petition for daily bread , doth teach us ; first , that our hearts are not to stay long in prayer for temporal things , but presently to return to spiritual : As some Fowls of the air , suddenly catch their prey off from the ground , but dare not abide , lest they should be insnared ; so ought we to do in our affections about heavenly things : many times the Bee is drowned in its own honey . Hence we have but one Petition for earthly things , and two for spritual things , belonging to our selves ; this , and the Petition following ; In this we pray for remission of sin ; in the fol●owing for sanctification ; which are the sum of the new Covenant . Besides this order doth well teach us , That although we have all bodily necessaries , yet if our sins are not forgiven we cannot take any delight in any worldly advantage whatsoever . I shall begin with the Object of the Petition , which is in the Text Debts . Sins are so called to aggravate the nature of them , and make us more fearfull and cautelous how we run into them . As Solomon speaks of Suretiship for another , Deliver thy self like the swift Roe ; the same is much more to be applied to our sins , which are debts of a more terrible nature . Now when sins are called Debts , or said to be forgiven , it s a Metaphor from pecuniary Debts , as the Debtor was said luere when he did pay his money ; and it is generally used of any that are obnoxious to punishment ; so the Grecians say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latines , Poenas debere . So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both for Debts and Guilt , Dan. 1.10 . Ezech. 18.7 . as also for Sin , Exod. 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to a Sinner , Jam. 2.20 . is also frequently used of Punishments , as Mat. 5.21 , 22. The Observation , Sins are Debts . This is excellently described , Mat. 18.24 . where our sins against God are not only compared to a Debt ▪ but a debt of a vast sum , ten thousand talents , which there is no hope for us ever to discharge , so that the aggravation of a sin lieth in this , that it is against God ; therefore observe , that offence which man doth against man , is compared to an hundred pence only , but that which we do against God to ten thousand talents . O that men therefore who account it such a misery and slavery to be in money-debts , would bemoan their condition of sin-debts . As sins are debts , so God is said to have a debt-book ▪ wherein he writeth all our transgressions : hence is that phrase of blotting them out , and of cancelling the hand-writing that is against us . This hand-writing in the Scripture should as much appale and astonish us , as that on the wall did Belshazzar . So that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to reckon or impute , is taken from accounts in debts . But to open the Point , 1. Let us consider , What in sin is a Debt . And 2. Why sins are called Debts . In sin there is the obliquity and dissonancy from the Law of God ; and this is not called a Debt , for we do not owe this to God , but the contrary , obedience and holinesse . In sin there is a guilt and obligation unto eternal punishment , and this is properly a Debt ; but yet in this Petition we must not limit it to the latter respect only , but include both the deformity and demerit of sin , that God would forgive both . What it is in sin that doth denominate a sinner , will in time be discussed . Secondly , Consider Why they are called debts , and that may be in these respects . First , Because upon our sin , we owe God his honour , his glory , yea , his very deity again , which as much as lieth in us , we by transgressions have taken away . Omne peccatum , est quasi deicidium , say the Schools . Every sinne doth as it were deprive God ( as much as lieth in a sinner ) of his Godhead and blessednesse ; so that if God were capable of misery and grief , thy sins would bring it upon him . Hence are those expressions of being pressed by our sins as a cart is under sheavs , Amos 2.13 . And the Prophet Ezekiel his lying so many daies on one side , and then on the other , to his great pain and trouble , was as some think , to represent , how much God was affected with the Israelites sins , and how great his patience was to endure them so long . If then they said to David , Thou art worth ten thousand of us : how much rather may we say to God , Thy honour , thy glory , it is worth ten thousand thousand of us ? it is fitter for us to be damned or annihilated , then the least glimpse of his glory obscured . For this is such a debt in sin , as we are never able to make up again . If a mean Peasant should defame a great King , and reproach him , he were never able to make satisfaction in way of Honour to him ; how much rather is this true of us , seeing there is no proportion between that which is finite and infinite ? Secondly , He is a debtor to Gods Justice to satisfie that : and hereby it is , that Christ gave himself a price for our sins , and reconciled God to us : for we were not in that condition , as to say with the servant in the Parable , Mat. 18. Have patience and I will pay thee all I owe. They have low and narrow thoughts of sin , which think any externall or internall humiliation for sin , can be satisfactory to Gods Justice . Hence the godly do not ( as the Antinomians charge them ) put any such meritorious efficacy , and causality in them . They attribute not that to their tears , which belongs to Christs bloud ; they do not judge their crucifying sin to be equivalent with Christ crucified ; they do not in practice that which some have done in opinion , say , they are the Messias or Christ : and certainly if the Psalmist say , we cannot ransome our selves from the grave , much lesse can we from hell . Now this debt of Gods Justice is in every sin , the least idle thought or word : we may say of every sin pardoned , here is the price of bloud , even of Christs bloud . Thirdly , Being not able to satisfie Gods justice , in the next place , we by sin become debtors to everlasting punishment in hell ; so that as the murderer or flagitious person by his crimes becomes a debtor to the capitall punishments to be inflicted by a Law , so doth a sinner to the Scripture punishments threatned in the word , so that hell and damnation are the proper wages that are due to him . Oh how dear doth every pleasant or profitable sin cost thee ? thou owest eternal damning for it . Chrysostome in his time complained of some , who would say , Give me that which is sweet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and let it choak me : so do all sinners , Give me that sinful profit and pleasure , though I am obliged to eternal wrath thereby . Ambrose thought wicked men were called debtors , because the devil lends them their lusts and sins as so much money , for which he will exact eternal torment as the usury of them . Whatsoever it be , certainly this notion of sins being debts ought much to affect and trouble thee . Thy sins are worse debts then any thou owest . Fourthly , In sin we become debtors by this means , All the good we have , whether natural or supernatural , we are betrusted with as so many talents , and for abusing of these , or not improving of them , we become debtors unto God. You have a full parable to this purpose , Mat. 25. Where you have every opportunity , even the least , that God puts into our hands , compared to a talent , and that for the greatnesse and preciousnesse of it , and a man may be accountable unto God , either propter damnum emergens , for the losse that comes to our master therein , or for lucrum cessans , the very ceasing of gain . As that servant who hid his talent in a napkin , and returned it safe again , though he was not guilty of any prodigall decoction of it , yet he is called a wicked and unprofitable servant , Now , because all our talents are many , hence our debts do arise to an infinite summe : none so indebted as those who have great wealth , great parts , Sicut crescunt dona , sic cr●scunt rationes donorum , The more mercies the greater account to be given . This consideration may deeply humble us . As our sinnes are thus debts , so we have all naturally the evill properties , and wicked customes of ill debtors . 1. We are very unwilling to be called to any accounts ; we do not love to hear of the day of judgement ; we love not that the Ministers of God should tell us of our bills and hand-writings that are against us . Hence some observe that expression , Mat. 18.24 . When the Master begun to reckon , it is said , One was brought that owed ten thousand talents , as if it were by force ; and he was haled to his master . What an amazement and astonishment will that voice from heaven put us into , Give an account of thy Stewardship , unlesse Christ be our surety , and he undertake to discharge all ? so that the very word debts , may breed in us much love to Christ , who was willing to stand engaged for us . Phocian the Athenian , coming to one in publike office , that was very solicitious about giving up his accounts , and ( saith he ) I am solicitious how I may give no account at all . Thus if it were possible , would every man be studious how he may decline that day of accounts : how gladly would he have the grave to detain him there alwaies ? 2. To be full of shame and fear : Thus are men in debt , desirous to lie latitant , and not to be seen , Grave vocabulum debitorum , said Ambrose , The name of debts is very dreadfull and terrible . Hence Ambrose speaketh of some , who for the shame and distresse thereof , have made away themselves , fearing more opprobrium vitae , then mortis periculum , the reproach of life , then the punishment of death . Suidas speaks of a Proverb in lit . A. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Once red with blushing at the time of borrowing , and afterwards ten times pale for fear of paying , Canis latrat , & cor tuum palpitat , Ambros . de Tob. cap. 7. The dog doth but bark , and thy heart feareth an Arrest : and if men have been thus perplexed about worldly debts , when yet death would at last release them , how much more may men be afraid of these spiritual debts ? There was a certain Roman died in a vast sum of debts , which in his life time he concealed , and after his death , when his goods were to be sold , Augustus the Emperor sent to buy his pillow he lay upon , because saith he , I hope that would make me sleep , on which a man so much indebted could take his ease . It is much that we who have so many debts spiritual , can sleep , or eat , or drink , till we see them discharged by Christ . Oh that every natural man should not like Cain fear every thing would damn him ! 3. To shift and put off , to be in continuall delays , and if so , to be no further troubled . This a custome in worldly debts , if men can shift one way or other they care not : hence Horace cals the wicked debtor , Sceleratus Proteus , fiet aper , modo avis , modo saxum , & cum volét arbor , become in all shapes , to evade the Creditor , and thus it is in spirituall debts . How unwilling to acknowledge our debts , to confesse them to God ? I look upon all Pelagian Doctrines on one side , and Antinomian opinions on the other side , which would either make no sin in us , or at least not to be taken notice of by God , but as so many cousening cheats of a guilty heart , that is unwilling to be found a debtor before God. Cum delationem impetraveris , gaudes , said Ambrose of a debtor , If men can but delay they do rejoice . And are we not all thus naturally affected , if we can from day to day get one worldly comfort after another , and so be able to support our selves , we think all is well : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing is more troublesome , then to hear , Pay what thou owest : do not therefore please thy self with delays and excuses , lest thou die in thy misery . 4. To hate those to whom we are indebted : Leve aes alienum debitorem facit , grave inimicum ; A little money borrowed makes a man a debtor , but a great deal an enemy ; and so the more they owe , the more they hate : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Aristotle , Debtors wish their Creditors to have no being , such is the hatred that ariseth thereby : and this is most eminently true in wicked men , They hate God because they fear him as a just Judge , who will severely demand to the last farthing : Comfortable therefore is this direction , to pray in this Petition , for hereby is supposed , that God is propitious , and ready to release us ; we may have a Jubile ever day ; No devil hath any warrant to say , Forgive us our sins , God hath cast them into utter darknesse , and bound them up in perpetuall chains for their debts , but he is ready to forgive us . As therefore we reade of David , That men in debt and distresse followed him , hoping thereby to be freed from their Creditors hands , so let us follow Christ , who only is able to take off this heavy burden from us , and know the longer we lie in our debts , the more they will encrease upon us . Now in two respects spiritual debts do exceed wordly debts . 1. In the danger of non-payment : Suppose the highest punishments that we reade of in Histories against perfidious debtors , yet that doth not amount to the punishment of our spirituall debts . In some Laws they were bound to sell their children , yea , themselves to become slaves , Exodus 21.7 . Exodus 22.2 . 2 Kings 4.1 . Thus God commanded in the Jewish Laws . This was very miserable , to have children sold for parents debts . Valentinian the Emperour would have such put to death that were not able to pay their debts ; but above all , that Law in the 12. Tables , that who was in debt , the Creditors might take him , and cause him to be cut alive in as many peeces as the Creditors pleased . This cruelty saith Tertullian , was afterwards erased out by publike consent , Suffudere maluit homini sanguinem , quam effundere : but , what is this to that Mat. 18.30 . His master was wroth , and delivered him to the t●rmentors , till he had paid all that was due ? so then chains and imprisonments are the worst of worldly debts , but the eternall wrath of God falleth upon spirituall debtors . 2. In the impossibility of escaping this punishment . In these debts death will free a man : but then is the beginning of our misery by spirituall debts . So Mat. 5.26 . Thou shalt by no means come out , till thou hast paid the utmost farthing ; and because we are never able to do that , therefore must our condemnation be eternall . We pity the indebted prisoners that out of their grates cry , Bread , bread ; But how more doleful is that cry of Dives out of hell for a drop of water , and none giveth unto him ? This is some mitigating consideration to the worst troubles here , that they are not eternal ; and it is the aggravation of the least in hell , that they are eternal . Therefore in that the Scripture cals our sins by these names , and we have an innumerable heap of them , let us mourn under the weight of them , and bewail their burden , aud this is to be done with all speed , not knowing how soon justice may take us by the throat , saying , Pay that thou owest . The use may be of instruction to the godly , that notwithstanding their Justification and forgivenesse of sins past , yet they run into debt daily , and such debts , as for the pardon of them , they must renew daily sorrow and confession , as also sue out continual pardon : for certainly our Saviour did not direct us to say this Petition , humiliter only , for humility sake , as some of old thought ; but also veraciter truly , and if it be true , then we are not in a cold customary way of luke-warmnesse to beg this pardon , but with the same deep sense , conflict and agony of spirit , as we see malefactors importune the Judge for a pardon . Now if there were a malefactor , that thought the Judge saw no crimes , nor matter of death in him ; but on the contrary , that he was altogether righteous and free , how could this man with any deep remorse and acknowledgement bewail himself ? so that this Petition containeth excellent Doctrine as well as practice . Tertullian called the Lords Prayer , Breviarum Evangelij , a breviary or sum of the Gospel , for legem credendi , adde & operandi , lex statuit supplicandi , said another , The Law or Rule of Prayer , teacheth the rule of faith and practice ; and this is very true in this Petition , which teacheth both Doctrine and Practice against the Antinomians : It is true , they make glosses upon this Text , but such cursed ones as do wholly corrup● it ; do not therefore think that Justification giveth thee such a quietus est that new sins daily committed by thee should be no matter of humiliation or confession ; certainly our Saviours command is , That we should desire this forgivenesse , as often as we do our daily bread . LECTURE XIV . MAT. 6.12 . And forgive us our debts . WE have already considered the object in this Petition , viz. sins , which according to the Syriak Idiotism are called debts , as alms are called righteousnesse , ver . 1. in an Hebraism . The next thing to be treated of , is the Petition it self , forgive us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this word is most commonly used by the Apostles to signifie pardon of sins ; they have it about seven and twenty times ; but more of this when we shew what remission of sins is . The work I have for the present to do , is , to shew how comprehensive this Petition is , and what it is we pray for herein . Bellarmine opposing the Doctrine of the Protestants , holding a special and peculiar faith , appropriating pardon of sin , mistaking the question , as if we maintained justifying faith to be that whereby we believe our sins are certainly forgiven us in Christ , chargeth this absurdity upon us , lib. 1. de Just . c. 10. That we take away this Petition in the Lords Prayer : For saith he , If I be bound certainly to believe my sins are forgiven already , it would be as absurd to pray that God would forgive us our sins , as to pray Christ might be incarnated , seeing we believe he was incarnated already . And l. 4. de noti● ecclesiae , c. 11. He makes this opinion of the Protestants , holding we are righteous before God for Christs sake , and the believing of this with a special faith , to be comparable with any Paradox in the world , as not being above or besides , but plainly contrary to all reason , and as that which makes it impossible for us to say , Forgive us our sins , unlesse we lye . It is true according to the Antinomian Divinity , which saith , there is no sin now in the Church , this Prayer doth no more belong to us then to the Angels in heaven : therefore the Antinomian makes not the meaning of this Prayer to be as if we prayed for the forgiveness which we had not before , but only for more full and rich assurance of it . Honey-Comb p. 156 . But the Sequel will shew the falshood of both these assertions . Obser . It is the duty of justified persons to pray for the forgivenes of their sins . To understand this , we will shew , first , what is the expresse meaning of this Petition , and then what is the implied sense of it . In the first place , our meaning in this Petition is , That God would not require of us the payment and satisfaction of his justice for our sinnes . We have a Parable , Luke 16.8 . Of an unjust Steward , who called his Lords debtors , who bid him that owed an hundred measures of oyl , set down fifty : but if God should condescend thus far to us , instead of millions of sins we owe , to set down but an hundred , yea , should we come down as low in the number of sins , as Abraham of his righteous men , yet that would not avail us . Yea , as long as there is but a farthing , the least sin unpaid , so long are we unable to give an account to God. We therefore desire of God , that he would not call upon us to pay for the least vain thought , or idle word , much lesse for those more grievous sins which we have committed . As it is , Not unto us Lord , not unto us , let the glory be given : so Not of us Lord , not of us , let thy justice be satisfied . 2. We pray , That God would lay our sins upon Christ , and accept of satisfaction in and through him ; for seeing God hath declared his will , that man shall die for sin ; if we should pray , that God would absolutely forgive our sins , it would be to pray , that he might be unjust . There is a twofold difference between Gods forgivenesse of our sins , and our forgiving of others . First , We may and ought in some cases to forgive others freely , without any satisfaction at all , but God hath bound himself to another way . Yet Gods grace is much to be magnified , and extolled in pardon , as we shall shew against the Socinian . Again secondly , We may and ought to forgive others though they do not repent , and ask pardon of us ; but God hath declared his will otherwise : we do not therefore pray , that God would out of an absolute soveraignty and dominion remit our sins ; but that he would account them upon Christ , and take him for our surety . As the Prophets wife who died in debt , was wonderfully relieved by the Prophets oyl , so that she was enabled to satisfie all her creditors ; no lesse advantagious is the bloud of Christ to us , whereby the justice of God is appeased towards us . Therefore in this prayer , thus we may argue , O Lord , we call not upon thee to repeal any threatning , to nullifie thy word , to become unjust ; but thy wisedom hath found out a way that we may be pardoned , and thou satisfied . Neither will this be any injury to Christ , to lay them upon him though innocent , for this he voluntarily undertook , and he is not made a Surety or Mediatour against his will , neither in the midst of all his agonies and troubles he grapled with , did he repent of his suretiship , or desire to give it over ; so that there goeth more to make this Petition good , and possible , then did to make the world at first , for there it cost Christ but a word , Let there be light , and there was light , but it is not so here , Let there be pardon , and there shall be pardon : besides Christs speaking , there must be his doing and suffering . 3. As we pray thus for Justification , so also for continuance and preservation in it . As we pray for daily bread , though our store be full ; so , Though our Justification be sure , and persevering , yet by prayer we are to be preserved in it . A certain knowledge and faith of a thing , takes not away prayers ; we know certainly God will gather a Church , and preserve it to the end of the world ; yet we pray , Thy Kingdom come . Paul knew Act. 27.24 . that none in the Ship with him should perish , because God had given him their lives , yet none can doubt , but he prayed for their preservation , as well as used other means . Howsoever now , grievous sins committed by a David or Peter , may fasten upon them , as the Viper upon Pauls hand , yet by the grace of God , they shall not be able to unstate them out of Gods favour , but at last their repentance will revive , and so they will sue out a pardon ; and certainly Gods power and grace is no less seen in preserving of us in the state of Justification , then at first justifying us . 4. We do not only pray for preservation in this estate , but for daily renewed acts of pardon , and imputation of Christs righteousnesse . Howsoever , as in the controversal part is to be shewed , Justification is not reiterated , but is a state in which we were at first believing put into , without Apostacy from it , either total or final : yet those particular acts of pardon , and imputing of Christs righteousness , are continually by God communicated unto us : neither may we think , That our sins past , present and to come , are all taken away by one sentence , so that there is no new or iterated pardon . Then indeed Bellarmines Argument would have strength in it , That it were as absurd to pray for forgivenesse of sin , as to have Christ new incarnated ; or that we might be predestinated , according as some have falsly said , Si non sis praedestinatus , ora , ut praedestineris , If thou art not predestinated , pray that thou mayest be . We might indeed pray for the believing of these things in a more setled manner , but not for the things themselves . But this is the proper answer to Bellarmines Objection , We pray for pardon of sin , and not for the Incarnation of Christ , or the making of the world , because these were so once done , that they are never to be done more . The Incarnation of Christ was once done , and is not to be done again ; but remission of sin is so done , as that it is continually to be done for us , and the ultimate compleat effect of it will then only be , when sin shall be quite taken away , so that a total and full remission will be only at the day of Judgement , as appeareth Act. 3.19 . That your sins may be blotted out , when the times of refreshing shall come : Not but that every sin here forgiven is fully and perfectly forgiven , but because we renew sin daily , therefore there is need of a daily pardon : Away therefore with all such opinions , as shall either plead such an inherent righteousnesse in the Pelagian way , or such an imputed righteousnesse in the Antinomian way , that will overthrow this Petition for forgivenesse of sins . If all thy former sins be forgiven , and no pardon for future , thy case would be desperate , for sin like Samsons hair , though it be cut , yet it will grow again , and come to great strength . 5. We pray for the sense and feeling of this pardon in our consciences more and more . For although God hath pardoned our sin , yet if we know not of this , it taketh off much from our comfort and Gods glory ; we are in this case like some Heir or Prince , that hath many temporal dignities , but by reason of his infancy doth not understand it . Hence David , though Nathan told him , His sin was pardoned , yet Ps . 51. he prayeth for mercy and pardon , and that in a plentifull manner ; so that although a sin is perfectly remitted , so that it cannot be more of lesse forgiven then it is , yet the assurance or knowledge of this , may be more or lesse ; and indeed though to have sins pardoned be an objective happiness , yet to know that they are pardoned , is formal happiness ; so that he is compleatly happy , who both hath his sins pardoned , and also knoweth they are so ; and this made David Ps . 103. so exult and rejoyce , Blesse the Lord , O my soul , who forgiveth all thine iniquities . This particular assurance inlarged his heart to praises . But although this be part of the sense in this Petition , yet this is not all we pray for , as the Antinomian contends ; for we pray principally for the real exhibition of pardon ; and secondarily for the Declaration and manifestation of it in our consciences . Their conceit is , That God from all eternity hath pardoned our sins past , present and to come , and that when we believe or repent , our sins are pardoned declaratively only to our conscience , they being forgiven before . This I shall handle in a Question by it self : Only I shall lay down some few Arguments to prove that we do not only pray for assurance and manifestation of pardon , but also for pardon it self . The reasons are these , First , We might by the same rule , interpret all the other Petitions in regard of Declaration only , and not exhibition ; when we pray for sanctification and glorification in that Petition , Thy Kingdom come , it might be as well said , that we were sanctified and glorified from all eternity ; and therefore when we are converted or saved in heaven , this is but to our sense and feeling . This Argument seemeth to be so strong against them , that they have confest , A man is already glorified while he is upon earth , most absurdly confounding the Decrees of God from eternity to do things , with the executions of them in time . How ridiculous would it be to expound that Petition , Give us our daily bread , thus , Not that God should give us daily bread , but only make us to see and feel that he hath given it us ? A second reason is , from the nature of forgivenesse of sin . When sinne is pardoned , it is said to be blotted out : now that blotting out is not only from a mans conscience and feeling , but more immediately out of Gods Book . So that when God doth forgive , he doth cancel those debts which are in his Book , and not only the guilt that lieth upon our hearts : therefore these are very separable the one from the other : A man may feel no weight or burden of sin upon him , and yet it stand in fiery Characters against him in Gods Book ; and on the contrary , a sin may be blotted out there , yet be very heavy and terrible in a mans feeling and apprehension : so sin pardoned is said to be covered or hid , not in respect of us , as if it were taken from our sight , but from Gods sight , and he is said to cast our sins behinde his back , not ours . The third reason , This Explication , as the whole sense of the Petition , would overthrow all other places of Scripture , which make no pardon of sin to be , but where the subject hath such qualifications , as this in the Text of forgiving others , it is not indeed put as a cause or merit , but yet it is as a qualification of the subject ; therefore our Saviour repeateth this again , Except ye forgive others , neither will my heavenly Father forgive you . So Act. 10.43 . Whosoever believeth on him shall have remission of sins , Rom. 3.15 . He is a propitiation through faith in his bloud ; here faith is made an instrument to apply and bring that pardon to the soul , which it had not before . So 1 Joh. 1.9 . If we confesse our sins , he is faithfull and just to forgive us our sins . By these and the like Scriptures , it is plain , That remission of sin is given us only in the use of these graces : not that hereby we merit at Gods hand , or that God is tied to these wayes ; but it is here , as in the Sacraments , he hath tied himself to convey his graces in no other chanels or conduits then he hath appointed . Lastly , This would make no difference between sins repented of , and not repented of ; for if they be all pardoned from eternity , then sins that are humbled for , and that are unhumbled for , have the like consideration on Gods part , and I may feel the pardon of the latter , though not repented of , as well as the former , yea I may have the sense of the pardon of all the sins I shall commit for the future , and so whereas I pray for daily bread , not to-morrow bread , I shall here beg for the sense of the pardon , not only of my sins to day , but tomorrow , and the next year : But I never read that God made such a Jubile , as one Pope did , who promised a plenary Indulgence , not only for sins past , but afore-hand also , for all sins to come ; God doth not antidate his pardon before the sin be committed or repented of ; but of this more largely in time . 6. We pray , That as God doth forgive the sin , so also he would release the punishments , and take away all the wrath that doth belong to it . It is a mockery which Papists make about pardon , as if indeed God did pardon the sin , but the punishment that abideth still , and we must work out a release from that by our own selves . It is true as we have proved , God though he doth pardon sin , yet he may grievously afflict ; but these are fatherly chastisements , not judicial punishments : but in this Prayer , we desire also that as the sins are removed , so also whatsoever troubles , afflictions and chastisements do remain , that they also may be taken away ; that as the gulf of hell is removed , so every cloud also may be dispelled . 7. In this Petition , we pray , That God would deliver us from those effects of sin , which God hath immutably set upon it , such as are sicknesses , death and corruption ; For although God by vertue of the Covenant of Grace hath promised a perfect pardon of sin , yet we cannot come to a full enjoyment of all those priviledges which remission of sin doth bring , till we be freed from death and corruption . So that as long as there is the death and grave , still sin hath some power . We therefore pray , that whatsoever mortality and corruption sin hath brought in , it may be taken away , and we made fit for eternal life , which is the consequent of pardon of sin ; for you must know that pardon is not a meer privative mercy , freeing us from Gods wrath , but there is also a positive investing of us with a title to everlasting life and glory , only our corruptibility hinders us from the actual possession of that which we have a right unto : we therefore pray , That as God removed our sins , so he would also remove all the sad effects and mischievous fruit which came in by it . 8. We pray not only for pardon of sin , but also for the good concomitants and effects of it , which are Peace with God , and Joy in the holy Ghost , Rom. 5.1 . Hence Luther speaketh of a twofold pardon , one secret and hidden , when he forgiveth sins , but the people of God do not feel or regard it ; The other is open and experimental : now both these condonations are necessary . The first ( saith he ) is more bitter and troublesome , but more noble and acceptable . The first cleanseth , the latter pacifieth : the first is of meer faith , and obtaineth much of God ; the latter is of experience more , and takes off from the excellency of faith : for as that is the best manifestation of love when it is carried out to an enemy , so is that of faith , when relying upon God , though feeling terrours , and an hell within us . God useth the first kinde of pardon to more heroical Christians . The latter to those that are more infirm . An instance of this two-fold remission we have in Mary Magdalen ; the former , when Christ turned his back on her , and told Peter , Much was forgiven her ; the other , when he turned towards her , saying , Thy sins are forgiven thee , go in peace . Now in our prayer we must not be limited ; but as in the Law every Commandment is spiritual , and hath a great latitude in it ; so in prayer every Petition is spiritual , and hath much in it : let us therefore inlarge our hearts , and open them wide when we seek to God for pardon of sin . The priviledge is exceeding great , and many are the dignities that do depend on it . If thy sins be pardoned , thou becomest a favourite of Heaven , there is no contrariety between God and thee . The devil showed the glory of the world , and falsly said , All this is mine , but thou maiest shew all the glory of the Gospel and promises , yea all the glory of Heaven , and say , All this is mine . Yea there is a full reconciliation made between God and that person , notwithstanding all former enmity , as appeareth in the example of the Prodigal son , he hath all love , favour and honour . Again , insomuch that such come not into judgement , Joh. 5.24 . There is no condemnation to them , Rom. 8.1 . yea there is not so much as any charge or indictment against them . What devil , what conscience , what law may accuse thee when God justifieth thee ? Now in this Petition we desire that not only pardon of sin , but all these blessed fruits of it , may be vouchsafed to us . Oh therefore the congealed and icie temper of men , who are no more inflamed in prayer about this ! There are many that can heartily and feelingly pray the former Petition , for the necessaries of this life , but how few for the grace of God in pardoning in a spiritual manner ? Hearken then , O man , to what Christ hath said is good for thee to importune and seek after . Philo. lib. de Somniis saith , and it was also the opinion of Philosophers , That the Heavens make such an harmonious melody , that if the sound and noise of it could reach to our ears , it would make men leave off all their inferiour and sublunary labour and profit , attending to that only : Certainly this Doctrine of remission of sin , which is revealed from Heaven only , hath such excellent harmony in it of Gods Justice and his mercy , of Gods satisfaction and our happinesse , that it may justly make us forget to eat our bread , or delight in other comforts , meditating of , and being ravished with his excellency . Let this then instruct thee concerning that necessary duty of seeking out the pardon of thy sins ; this belongs to every one , though a Paul , though a Moses , though in the highest form of Christianity . It is a great comfort that all voluntary sins after grace received , are not unpardonable , as well as that against the holy Ghost . How often do we sin voluntarily and willingly after we are inlightned ? And then the sins of infirmity and ignorance are more then the sands of the sea-shore : Is it not therefore necessary that thou shouldest be continually begging for pardon ? Know then that these indulgences are not like the Papal , to be bought by money , but they are purchased by the bloud of Christ : Peter thought it a great matter to forgive a brother seven times a day , but if God should not forgive us seventy times seven a day , our condition would be damnable . Those that look to have pardon by their meritorious works , and penal satisfactions , cannot look up to God. Whereas all Nations used to look up to Heaven for rain , In Aegypto ( saith Seneca ) nemo aratorum aspicit Coelum , &c. No Husbandman regards the Heavens , but Nilus only , from which they have rain ; so in Popery Christ is neglected , and Angels or Saints set up , as those that can give pardon ; Men therefore look upon their Pilgrimages , their Penance , as if they were to forgive their sins to their own selves . LECTURE XV. MAT. 6.12 . And forgive us our Debts . WE come to shew , what is implied in this Petition , and this may be reduced to three heads : First , What is implied in the subject who doth pray . Secondly , What in the object or matter that is prayed for . Thirdly , What in respect of the person to whom we do pray . For the first , There are many things supposed in those who are to pray thus : As 1. That all men , though never so eminently sanctified , yet have sins in them : And this hath been generally urged by Antiquity against Pelagians , who have dreamed of perfect righteousnesse in this life , as if we might be sons of light , without any spot in us ; and that evasion is ridiculous , that we speak this humiliter for humility sake , not veraciter truly : for if we had no sin , this hypocrisie were enough to make it in us , and 1 Joh. 1.9 . putteth it out of all doubt , If we say we have no sin , we deceive our selves , and the truth is not in us . He doth not say , we extol or lift up our selves , and there is no humility in us , but we deceive our selves , and there is no truth in us : Now this the Apostle saith immediately upon those words , The bloud of Christ cleanseth us from all sin : So that whether this cleansing of Christ be understood in regard of the filth or guilt of sin , it s not compleatly fulfilled , till we come into heaven . So true is that of Ambrose , Qui semper pecco , debeo semper habere medicinam , I who sin alwayes , need forgivenesse alwayes . And whereas the Apostle saith , We all have sin , that is to be understood , partly in regard of the vicious affections and inordinate concupiscence , which is in every one ; and partly in regard of the guilt , which doth accompany them ; neither may we limit this to some , for the Apostle puts himself in the number of those who ought to say so . Neither may this be restrained as some would have it , to sins past in our former conversation only , although the Apostle speak , vers . 10. in the preterperfect tense , for he saith , we so sin , as that if we confesse our sins , God is faithfull to forgive : therefore he speaks of sins , which are yet to be pardoned , and not of those that are past only . I acknowledge it is one thing to say , Every man hath sin , and another thing , that he sinneth in every good action he doth , and if this place did not demonstratively prove it , yet other places do . It is good to observe the danger the Apostle makes to come from this opinion , That we have no sin in us , we deceive our selves , and the truth is not in us ; and then which is worst , We make God a liar , who in his Word doth testifie of us , as having sin in us . So that this opinion argueth those that maintain it , neither to understand or firmly believe the Scriptures ; and this is to be extended to those who hold no sin in us , as to Gods eye , by reason of Christs righteousness : For the Scriptures do equally overthrow both . The most material Answer that I have observed by any given to this Argument from our duty of praying for pardon of sin , is given by Castalio de Iustif . p . 63. It is this , This prayer is not so prescribed us ( saith he ) that we should alwayes pray so , and we never reade that any in the Scripture used these prescribed words : Nay ( saith he ) we never reade that the Apostles praied for remission of sinnes , no nor Christ never praied for pardon of them . Therefore the meaning of this Petition must be to pray for pardon as oft as they need it , not that they need it alwaies . Therefore he compareth this Petition to such places , Love your enemies , Agree quickly with your adversary , Honour your father and mother ; that is , when you have enemies or adversaries , when you have a father and mother : so here , Pray for pardon , that is , when you have sinned . But this very answer needeth a pardon , because it s fraughted with much falshood ; for first , although we reade not that they praied those expresse words , yet in their very addresse to Christ to be instructed how to pray , and our Saviour teaching them to pray thus , as one Evangelist ; or after this manner , as another hath it : it had been hypocrisie and mockery , never to have conformed to it . Besides , our Saviour supposeth they have need of pardon , when he tels them , Except ye forgive one another , neither will my heavenly Father forgive you , vers . 15. which implieth their need of pardon . Hence Mat. 7.11 . he cals them evil , If ye then being evill , which is not to be understood comparatively in respect of God only , for so the Angels are , Joh. 4.18 . but inherently , because of the remainder of that corruption in them . Hence ( as you heard ) the Apostle John puts himself in the number here , If we say we have no sin , &c. certainly the Apostle Paul was farre from these thoughts , 1 Tim. 1.18 . where he cals himself the chiefest of all sinners : that is , one in the rank of those , whose sins had a scarlet hue ; and he saith this in the present tense , not of whom I was chief , but I am chief ; for although Cajetans Exposition be very probable , that makes this relate not meerly to sinners , but to sinners saved , thus , Christ came to save sinners , of which saved sinners I am chief ; yet the former is not to be rejected ; and certainly in some sense every man is bound to think of himself , as a greater sinner then others ; As the Pharisee said , I am not as other men , adulterers , covetous , &c. The godly man on the contrary , thinketh he is not holy , zealous , sincere , as other godly men are . When Paul Rom. 7. complaineth of that evil in him , and law of sinne , can we think he never desired the pardon of it ? And when our Saviour , Joh. 17.17 . prayeth God to sanctifie his Disciples ; what is that but to set them apart for their office , by forgiving their sinne , even as Isaiah was purified by a live coal from the altar . As for his parallell places and duties , it is a most absurd comparison ; for he may as well say , That the Kingdom of God , and hallowing his Name , are not constantly to be prayed for , but upon occasion only . Certainly those places of Scripture which make originall sinne to cleave to us , even as Ivy to the Oak , and which is as leven in us , sowring every thing we doe in some measure : And those places which speak of such a perfection in the Law , that we are never able to perform it , argue a constant abiding principle of sin in us , we may conclude then , that this Petition doth suppose a worm in our best fruit , drosse in our purest gold , and many spots in our choisest beauty . Neither may we dream of such an imputed righteousnesse , as shall take away the necessity of this praying ; not that the godly are therefore to be denominated sinners , because we call them godly , though sinne be in them , because godlinesse is the most noble quality in them , as we call that a field of corn , which yet hath many weeds in it . A second thing implied , is , feeling of sinne a burden and weight upon us : For none can heartily and with feeling experience importune God for this pardon , but such who are sensible of a pressing load by sin . Hence the Hebrew word Nasa , doth signifie ( as you heard ) the taking of a weight and burden . So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of deliverance from bonds , Luke 4.18 . where what was literally true of the Jews that were in captivity and prisons , is applied to us spiritually , and the Gospel of Christ is said , to preach deliverance to the captives : so that hereby is declared , that as a captive Jew in Babylon was wearied with his estate , and did vehemently expect deliverance : no lesse doth a man burdened with sin , desire a freedom and relaxation . Therefore the time of the Gospell is expressed allusively to the year of Jubilee , vers . 19. as that was proclaimed with the sound of a Trumpet , so this by the mouth of the Apostles . How many are there then who pray this prayer , but want much feeling and zeal within . Now sinne hath a double weight , one of punishment , the other of offence and displeasure to God , and in this later , we ought especially to groan under it . Cam felt a burden of his sins , and David also felt a pressure by them , but the tears of these two differed much . The one was meerly because of punishment ; the other , because it was against God , Against thee onely have I sinned . This inward disposition is that which putteth an excellent relish and high prize upon Christ and his benefits . Hence the word to trust signifieth also to roul and cast our burden upon the Lord : As a man who beareth an heavie weight upon his back , being ready to break under it , rouls it upon the next stall he meets with , to ease himself , Psal . 55.22 . Consider therefore what thou feelest within ; what pressures upon thee , while thou desirest this forgivenesse : Art thou as the poor prisoner , bound in his chains and irons , longing for a releasment ? Art thou as one ashamed in the presence of so glorious a God ? Quidni totis artubus contremiscat ranuncula è palude accedens ad thronum Regis ? Why should not the Frog coming out of the lake to the Kings Throne , altogether tremble ? 3. It implieth godly sorrow , and spiritual mourning of heart : For we may not think this is appointed as a meer complement to use to God , but our hearts ought to be wounded and melted within us at that time . And indeed why is there a promise , Zech. 12. for the spirit of prayer and mourning together , if it were so easie and customary a work ? Why Rom. 8. are these groans unutterable wrought by the Spirit of God in us at that time ? insomuch that a soul in prayer , is in spiritual travel and heavenly Agonies : All which cannot be , unlesse the heart of a man be deeply humbled within for sin : so that this Petition doth not only imply sin is in us , and that God seeth it , but also that all within us ought to be moved and troubled at it . Beg therefore for pardon with the same zeal and movings of bowels , as David did , Psal . 51. who had his broken bones . A tear in our eye for sin , doth more adorn it , then a jewel doth the ear . Now the Antinomian Doctrine is like an Eastern , or Northern winde , that drieth up , or bloweth away this spiritual rain . If God seeth no sin in us , then he would see no humiliation nor debasement in us for sin : and so whereas as heretofore repentance in believers hath been necessary , now it shall be prejudicial to salvation , and all sorrow shall be ungodly . What direct Antipodes are these to Scripture-directions ? Hence they repent that ever they did so much repent , and look upon their sorrow for sinne , as Christ upon his enemies . Lord forgive me , for I did not know what I did . But we have not so learned the Gospel . The people of God , when sinning , are called upon to afflict themselves , and to mourn : and because the Corinthians did not so at first , though afterwards they did , therefore the Apostle threatens to come with a rod unto them . Take heed then of all Doctrines or practices , that may obstruct the running streams of thy soul : Keep thy self alwayes in this spirituall sweat . Take not the Limbeck from the fire , that so spirituall distillations may flow continually . 4. It supposeth earnestnesse and importunity , with perseverance till we do obtain . That which is requisite in every prayer , must not be excluded here . Prayer without fervency is like a messenger without legs , an arrow without feathers , an advocate without a tongue . Hence are those phrases , Be instant in prayer : and Watch unto prayer : and Pray without ceasing . Till the heart be deaded to every creature , and minde this thing only , it will not pray aright . Seeing therefore our blessednesse and happinesse is made to consist in this , That our sins are pardoned ; how ought we to lay every thing aside , till this be vouchsafed unto us ! Hierom complained of his distractions and dulness in praier , Siccine putas orasse Jonam ? Sic Danielem inter leones ? Sic latronem in cruce ? Where is thy faith ? Did Jonah pray thus in the Whales belly ? Did Daniel thus among the Lions ? Did the thief thus upon the crosse ? If spiritual things were as truly and really apprehended by us , as temporal are , how should we bid all comforts stand afar off , even refusing to be comforted , till Gods favour shine upon us ! If the frowning of a King be like the roaring of a Lion , how terrible then are the frowns of God for sin ? Lastly , It supposeth in the subject , constant renewed acts of faith ; For as there is constant pardon begged , and offered , so there must be a continual lifting up , and stretching out the hand to receive . As the branch in the Olive doth constantly suck juice and nourishment , so ought we perpetually to be receiving from the fulnesse of Christ . This then is the only grace that hath the promise of pardon made to it : although where this is , there will also be the presence of all other graces . Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of sins , a meer metaphysicall subtilty and formality , as is to be shewed . If therefore thy faith be asleep within , no marvel if such tempests and storms arise , that thou fear drowning . As a tradesman will part with any thing rather then his tools , for they are instrumental to his whole livelihood ; so above all , we ought to look to our faith . 3. In the object matter we suppose these things , 1. That forgivenesse of sin may be had after Baptism . That although we sin after that solemn stipulation , yet God will not divorce us , or cast us ( as it were ) out of the Ark into the deluge . There have been some of old , as the Novatians , and Anabaptists of late , who have maintained , There is no hope of pardon to those that after their Baptism do fouly sinne ; for there they suppose is given the plenary Remission ; but this is false and uncomfortable : for we have the incestuous person after his repentance received into favour again . How desperate had Peters condition been , if this had been true ? And when our Saviour bids us Forgive our brother seventy times seven , we may not think there is more love in the creature , then in the Creator , and Gods kindenesse beyond that of a mans , is most emphatically described , Jer. 3.1 . Where God promiseth a reconciliation to his people , though they played the adulteresse with him . 2. That we may with hope and faith pray for the pardon of great sins as well as lesse . In Justification by Christ , greater sins are as easily forgiven as lesse . Though , as is to be shewed , the party offending doth not come by pardon so easily , and more is required of him ; now this is a good cordial to the afflicted spirit , who is apt to limit God in his pardon . He may forgive such and such sins , but can these great mountains ever be removed out of his sight , sins of such a magnitude and aggravation ? But our Saviour doth not determine us in our Petition , but whatsoever your sins are , pray for the pardon of them . Had it not been a great dishonour to Christ , if any diseased man had said , his malady was greater then Christ could cure , he might heal others , but not him ? No lesse injurious is thy doubting , when the greatnesse of thy sin makes thee stagger . The obedience of Christ is as much above thy greatest sin , as Christs person is above thy person . 3. It supposeth iteration of pardon , that God is not wearied out , neither doth upbraid us . Who would not think that the soul should be ashamed , and blush to go for the pardon of the same sins committed over and over again . How easily might we think , What hope is there to have me speed ? Have I not a thousand and thousand times intreated God to forgive me such pride , such vain thoughts , such negligence in his service , and must I still go to ask pardon ? How shall I look up into Heaven any more ? and this temptation is more terrible , as is to be shewed , if it be a sin , or sins of a more grievous nature , that the petitioner ▪ hath been overtaken frequently with ; but as we are commanded to forgive to a brother offending in a day many times against us , so may we expect greater things of God. Know then , as we sinne daily , so there are out-goings of pardon continually ; and the goodnesse of God , doth like the Sunne , rejoyce to run his race without any wearinesse . Lastly , In the Person to whom we pray , there is supposed , First , That God only can forgive sins . This is an incommunicable property of God , Isa . 43.1 . and Exod. 34.7 . It is there reckoned as one of his prerogatives : Hence Matth. 9. this is made an argument of Christs Deity , that by his meer command he forgave sin , for this power to forgive sin , is greater then to create Heaven or Earth , or to work the greatest miracles ; Therefore a power to work miracles hath been vouchsafed to the Apostles , but not of forgiving of sin , unlesse declaratively onely . When therefore our Saviour , Matth. 9. asketh which is easier , To forgive sin , or to say , Take up thy bed and walk ; intending by this miracle to prove that he did also forgive sin , it is not spoken as if this later were greater then the former , but only the curing of the paralytical man , was a more visible sign to confirm the other , for when they saw that which he commanded accomplished upon the mans body , they might well conclude the other fulfilled in his soul . Now when we say , God only can forgive sin , this is to be extended both to the forgivenesse in Heaven , and to that in a mans own conscience ; for the former it is plain , because the injury is done only against him , when we sin ; and for the later , it is clear , because he is the Father of Spirits , and so can command whatsoever peace and security he pleaseth in the conscience . We see when Friends and Ministers do pour oil into a wounded soul , they feel no benefit or refreshment , till God speak to the heart . This is notably asserted by Elihu , Job 34.29 . When he giveth quietnesse , who then can make trouble ? and when he hideth his face , who then can behold him ? O therefore with all humble thankfulnesse acknowledge this great mercy of pardon , if thou art made partaker of it ; If the Lord should work miracles for thee , he would not display so much power and mercy , as he doth in this forgivenesse of thy sins . Secondly , It supposeth God doth see , and take notice of sinne in us , after we have believed : For how can God be said to forgive that which he taketh no notice of ? If forgiving be covering of sinne , and a blotting it out , then it is seen and open to God , and uncancelled till this be done . Suppose our Saviour had used these words in this Petition , Cover our iniquities , as we cover the sins of others ; would not that expression have necessarily implied , That God did see them , and look on them , till he covered them ? Certainly Joseph did upon a good ground , abstain from sin , when he said , How can I do this , and sinne against God ? That is , who seeth me , and beholdeth me in secret , and will be angry with me : But if God take no notice of my sinne ; how can I truly awe my self from sinne , saying , How can I do this evil in Gods eyes ? How can I provoke him to anger ? Let the Application then be , to importune for this mercy , of forgivenesse , which makes all other things mercy . Health , riches , learning , peace , are mercies , if with these there be a pardon of all our sins : especially be pressed to seek for it , from this motive which I shall only mention at this time , viz. That pardon of sin is the onely support and help in all miseries and calamities whatsoever . This onely can sweeten thy pain , thy poverty , thy fears of death . When the Apostle , Rom. 5.1 . had spoken of Justification by faith , and the peace we have thereby with God , inferreth from thence , We glory in tribulation . Alas , there would be little glory , if at the same time man be against us , and God also . So Rom. 8.33 , 34 , 37. when the Apostle had gloriously triumphed in this priviledge of Justification , and that none could lay any thing to our charge , then he concludeth , We are more then conquerors . Again 1 Pet. 3.16 , 17 , 18. exhorting the people of God to be ready to suffer for well-doing , giveth this reason , For Christ once suffered for sins , the just for the unjust , &c. So that no misery or calamity can be joyfully undergone , unlesse the Lord forgive our sins to us . In these times of warre , while we have been under continual fears of an enemie , vvhat could rightly support us , but remission of our sins ? To have men accusing and condemning of us ; but to have God clearing and absolving , this can make an Heaven in the midst of an hell . LECTURE XVI . MAT. 6.12 . And forgive us our debts . HAving explained this Petition positively and practically , we come to handle those Questions , which may make to the clearing of that truth , which is contained in the Text. And I shall pitch upon those that are usefull and necessary , not on thorny and perplexed . God indeed once spake out of the thorny bush , but seldom doth truth discover her self in those thickets , which the Schoolmen have made . The first in order that should be discussed is , What remission of sin is ; Or , What is meant , when we say , God doth forgive sinne ? But before we can come to that , another Doubt must be rouled out of the way , and that is , What sinne is , and what are the proper effects of sinne ? For a man can never understand , what it is to have sinne blotted out , or taken away , unlesse he be first informed , What the nature of sinne is , and what effects it hath wrought upon the sinner . Of this therefore in the first place , And first , I shall speak of sinne abstractedly in its own nature . Secondly , Relatively to the person who sinneth . Thirdly , The proper effects of it . Fourthly , The weight or aggravation of every sin . Let us begin with the former . Sinne in the Scripture hath several names , which do in some measure describe the nature of it . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used commonly for sin , and it doth in a proper signification , wherein it is once used , denote an aberration from the mark we shoot at , Judg. 20.16 . Every one could sling stones at an hairs breadth , and not misse ; and from hence metaphorically is signified the nature of sinne , for every mans action is to have an end , which end is manifested by the Scripture ; and when a man reacheth not to this , he is said to sinne ; answerable unto this word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to erre from the scope : And another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is going beyond the bounds and limits which are set us . Though a learned Critick , Dieu , doth make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to signifie beyond , but by , as if it did denote a negligent and carelesse passing by the commands of God. Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh of a word that properly signifieth crookednesse and obliquity in the body , and so is applied to the soul , and doth denote perversenesse in him that sinneth , and to this may answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood privatively onely , but adversatively : for a meer want of the Law , may not be a sin alwayes , but a repugnancy must necessarily be . And thus the word is used , 2 Thess . 2.8 . 1 Tim. 4.9 . The Hebrews also expresse sinne by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as a desection , or falling off from God ; and answerable to this in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a falling away from that integrity and purity we either once had , or ought still to have . As for the Latine word peccatum , some have derived it from pellicare , which is to commit adultery , as if a sin were so called in the general , from one kinde of it ; and others from pecus , because a man in sin wanders like a beast , or becomes like a beast ; yet many conceive the word peccare to be a theme it self , and not derived from any other word . As for the definition of sin , What it is ; though there have been many disputes about it , and Chemnitius wished for one publike definition of it , to which all Churches should agree ; yet certainly that of John is full and comprehensive enough , 1 Joh. 3.4 Sin is the transgression of the Law : Answerable whereunto is that , 2 Sam. 15.24 . I have sinned , for I have transgressed the commandment of the Lord : Only you must remember not to limit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a meer want of the Law , but as comprehending that which is against it . Now this definition agreeth both to habitual and actual sins . To habitual , whether it be that innate and imbred of original sin ; or whether it be that habitual voluntarily contracted , you have both the actual and habitual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellently put together , Rom. 6.19 As you have yeelded your members servants to iniquity unto iniquity : where by the former iniquity is meant original and habitual sin ; by the later , actual sin as the fruit of the former . It hath been doubted , how habitual , especially original sin can be called truly sin , because it is not voluntary : for that voluntarinesse should be of the nature of sin , is so universally acknowledged , that neither Doctorum paucitas , nor Indoctorum turba do dissenti●e : neither the few learned men , or the many unlearned did ever gain-say , said Austin : And besides , All sin must be forbidden by a Law , now how are we forbidden to be born without sinne ? Would not such a prohibition be ridiculous ? Again , The commands of God seem to be for good actions , not for the habits of good actions . Now although it might fairly be maintained , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the transgression of a Law , and not voluntariness , is of the nature of a sin ; for the Apostle , Rom. 7.15 . saith , He doth that which he would not do ; and there are many sins of ignorance , which must necessarily be without any express act of the will , yet we may with Austin call this sin voluntary , taking voluntary , as it comprehends the will of Adam , that universal person , and principle in whom we all willed . And by this means , though Infants are not in themselves capable of any precept , much lesse before they were born , which they were to accomplish in their own person , yet they were bound up in a command , even before they had an actual being in Adam , in whose will they were to fulfill that command , for that command was not given to Adam as a single person , but as an universal . Hence it is , that habituall sin , whether remote , or proxime , is forbidden by the Law of God , which requireth not only good things to be done , but also that they flow from a clear and pure fountain within , even an entire perfection of the nature ; so that although infused habits of grace come not under a precept , in respect of the infusing and ingenerating of them , for that is Gods act , and we are not bound to do that , yet they are commanded both before they are infused and after ; Before , by the Law , which requireth of us , that inward rectitude , which is now lost ; and after they are infused , to be diligent in those pious actions , whereby those habits may be preserved and retained . So that by this we may see a sin to be , whatsoever doth transgresse the Law of God , whether habitually or actually , whether internally or externally , whether by commission , or by omission , and from hence ariseth the curse which the Law pronounceth against sinners , because its broken by them . In the next place , if we speak of sin as it relates to the person sinning ; so there is not required ; first , That a man should not intend sin , and will it as sin , for that is impossible : even as the understanding cannot assent to any thing false as false , but as the object is either true really , or apparently : So neither can the will , desire any thing that is evil , as evil , but as it is apparently good . As the devil appeared in Samuels clothes , so doth sin and evil alwayes under the notion of some good or other . Hence the Apostle saith , Lusts saves , i. do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entice a man , as a Fisherman doth the silly fish by the bait upon the hook , which the Apostle elswhere cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a deceiving or putting a false Syllogism upon our selves . So that they do not sufficiently vindicate the pure providence of God from sin , who say , God doth will the act , but not the deformity , or the evil of it ; for so neither doth man will expresly the evil of the act , although in willing that act to which sin is necessarily annexed , it be interpretatively to will the sin . Neither secondly is to sin , to produce sin , as the proper and immediate terminus of our action , for sin being a privation , or at most a relation , it cannot be the immediate effect of any action . Sin is not indeed a meer pure privation , such as blindenesse is , but mixt and compounded , such as sicknesse is , which hath both the inordinacy , and want of a good temperament , and also the ill humours in it . So that a man sinneth by producing or doing that action , to which sin is annexed . And herein neither do they sufficiently clear Gods concourse about sin , in saying it goeth to the material act of sin , but not to the immediate obliquity of it . For so neither doth man , and indeed sin being a privation , or as some , a relation , it is impossible it should be produced any other way , but by that act unto which it is joyned to , as theft is committed by doing that material action , to which that deformity is inseparably adjoined . Therefore to sin , is to do a thing deficiently from the Law of God , so that God in all those several acts of his about sin , whether they be permissive or ordinative , is gloriously vindicated , because he doth nothing deficienter , as falling from that eternal and immutable Law of righteousnesse ; whereas the Angels and man did , missing or coming short of the rule , by which they were to be guided : but because this Discourse is more remote to our present matter of Pardon of sin , we come to that which doth more nearly concern it . Therefore in the third place , there is the proper effect , and consequent of sin , which is to make guilty , and oblige to eternall wrath . To omit the many things that are in sinne , Divines doe acknowledge two things in every sinne , the Macula , or filth , and the Reatus , the guilt ; which guilt some do again distinguish into the guilt of sin , which they call the inward dignity and desert of damnation , which they make inseparable from sinne , even as heat is from the fire ; and the guilt of punishment which they make separable : For the present , let us examine , What is that effect of sinne , whereby a man when a sinne is committed is truly denominated a sinner , for seeing Remission is a taking away of sin in that respect , whereby we are adjudged and accounted of as sinners , it is necessary to know what that is , which doth so constitute a sinner : As for example , David after his adultery , Peter after his denial , have contracted such a guilt upon them , whereby they are accounted as sinners , though the acts of their sins be gone and passed ; and in this condition they stand , till remission or forgivenesse come , which takes away their sins . For the understanding of this , consider this foundation , That every sin committed by a man , though the sin be transient , and quickly passeth away , yet it doth still continue , and is as it were still in acting , till by remission it be removed . And this consideration is of great practical use . A man is apt to look upon his sins committed a long while ago , as those which are passed , and are no more to be thought upon ; but you must know , that there is something which doth remain after a sin is committed , which is somewaies the same with the action of sin : so that not figuratively , but properly the sin it self is said to continue . Thus the Scripture cals something by the name of sin , that doth continue , when yet the commission of the sin is past . As David many moneths after he had sinned , praieth God , To blot out his sinne : why , where was his sin ? It was committed long before , and it was a transient act , but yet David by this doth acknowledge that there is something which doth continue that act of sin , whereby David is as much bound up in his conscience , as if he had been in the very commission of it . Consider therefore that till there be a pardon of sin , though thy sins have been committed fourty or fifty years ago , yet they are continued still , and thou art truly a sinner , though so many years after , as thou wast at the first committing of them . Sin is not taken away by length of time , but by some gracious act of God vouchsafed unto us : How justly may it be feared , that many a mans sins do still lie at his doors ! Thou art still in thy sins , and looked upon as so by God ; though it may be thou hast left such sins many years ago . Thy youthfull sins it may be , thou hast left them along while ago , yet thou art still in them , and they are continued upon thee , till by remission they are taken away . It is not thy other course of life and abstinence from sin , that makes a sin not to be , but there must be some gracious act on Gods part , removing of this . Consider therefore of it , that thy soul remaineth as polluted and guilty twenty years after a sin , yea a thousand of years , if thou couldst live so long , as when it was in the very first act of sin . Remember the action of sinne doth passe away , but not the sinne ; you may therefore ask , Wherein doth the sin continue still ? What is that which makes me still to be reputed of as if I were a sinner in the very act ? It is commonly out of the Schoolmen determined , That after a sinne is committed , there doth remain a Macula , a blot in the soul , and that continuing , the sinner doth thereby remain obliged unto eternal wrath . That there is such a filth and blot remaining because of sinne , I see generally acknowledged by our Divines : only that learned Wootton doth much oppose it , and saith , the Schoolmen have been five hundred years labouring to declare , what it is , and are not able to do it . Indeed he grants , That in Adams sin we may well conceive a blot remaining after the sin was committed , because he was endowed with grace ; but now in a man grown up that hath grace , no sinne that he commits takes away his grace , and therefore he is not deprived of that beauty by the blot of sinne . And as for wicked men , they have no beauty at all in them ; and therefore how can sinne make such a blot in them ? There must be beauty in them by grace , which is nitor animae , the lustre of the soul , before there can be Macula , which is the deformity of it . For the right conceiving of this , know , 1. That it is one thing to acknowledge such a defilement and impurity by sinne absolutely ; and another to acknowledge it so , That justifying grace , or remission of sin must take that blot away . Herein the Papists erre , That they hold sin leaveth such a stain , which remission of sin taketh away ; whereas indeed there is such a filth by sin , but that is taken away by sanctifying grace , not justifying ; so that it is a dangerous errour to speak of such a defilement by sin , and then to say , God by pardoning takes it away ; This were to confound Justification and Sanctification . But in the second place , we may according to Scripture , say , not only in Adams sinne , but in every sin we commit there is a blot and stain made upon the soul , Matth. 15.20 . These things that come from the heart defile a man , Ephes . 5.27 . Sin is compared to a spot and wrinkle . So Rom. 3.12 . All by nature are said to become unprofitable . The Hebrew word in the Psalm , out of which this is taken , signifieth corruption or putrefaction , for such sin is to the soul , not that you may conceive that the essence of the soul is naturally corrupted by sin , as rust doth the iron , and moths the garment ; but in a moral sense , by sin the soul in its faculties is disenabled from doing its duty . Thus the Apostle cals sins dead works , Heb ▪ 9.14 . not in that sense , as if they did bring death to a man , for that the Apostle expresseth otherwise , killing us , when he speaks of the Law ; but he cals them dead works , because they defile man , as dead carcases in the old Testament : For the Apostle , vers . 1. spake of cleansing by the bloud of an heifer , which was to be used when a man had toucht any dead thing , which made him legally unclean . Thus ( saith he ) Christs bloud will cleanse from sin that contaminateth a man. Neither is it necessary that grace must really have been in the soul before , and then sin by depriving the soul of it , so to stain it : for it s enough that the soul ought to have grace in it , though it were not present before : as when a man doth not believe Gods Word , though this unbelief do not deprive him of the beauty and grace of faith , which he had , yet it doth of that beauty of faith , which he ought to have . And thus as particular actual sins are multiplied : so are particular stains and defilements also encreased ; we therefore must grant a stain by sin , though this be not that which is removed by remission . Therefore that which continueth a man a sinner in Gods account , and is to be removed by remission , is that obligation to eternall wrath appointed by God ; for as soon as a man hath sinned , there doth accrue to God a moral right ( as we may speak with reverence ) and power , being a Judge , as thereby he may inflict vengeance upon a sinner ; and in this respect sin is called an offence , because it doth provoke him , who is a just Judge , unto anger and vengeance . This then is that , which makes a sin to continue still as if it were in act , because upon the sinne committed there is an obligation by Gods appointment to everlasting punishment , and when this is taken off , then is God said to forgive , and till it be , sinne is alive , crying for vengeance , as fiercely , as if it were newly committed . So that the act once committed that causeth the obligation to punishment , and this obligation continuing , God doth not forgive . When a sinne is committed it may remain in Gods minde , and in our minde . In our minde , by way of guilt and trouble ; as David said , His sin was alwayes before him ; or else in Gods minde , so that he doth will the punishment of such . Now when God doth forgive , he blots sins out of his minde , and remembers them no more . He doth not will the obligation of them to punishment , being satisfied thorow Christ , and the party believing in him . By all this you may see , That after a sin is committed there remaineth obligation in the will and minde of God to eternal punishment , and God when he doth forgive , cancelleth this debt or obligation . This being cleared , we may the easilier judge with what act God doth forgive sinne , but of that hereafter . Let us consider the aggravation of sin , as it is an offence to God , which may the more instigate us to pardon . In sin we may consider two things ; First , The deprivation of that rectitude which ought to be in every thing we do : in which sense , sin is a moral monster , as there are natural monsters , for the soul in sin doth not bring forth fruit answerable unto reason and the Law of God ; this consideration may much humble us ; but there is another thing in sin which doth more aggravate it , and that is as it is a dishonour , and an offence to God , and by this means it becometh above our power ever to satisfie God for it . Therefore in every sin besides the particular considerations , look upon that general one , which is in all , viz. That peculiar deformity it hath , as it is an offence against God. Its disputed , Whether sin have an infinite evil and deformity in it ? To answer this , If a sin be considered in its kinde , so it s not infinite , because one sin is so determined to its kinde , that it is not another sin , as theft is not murder . Neither secondly can sin be said to be infinite evil , in respect of the being of it , for it cometh from finite creatures , who are not able to do any thing infinite ; and therefore sin is not infinite , as Christs merits are infinite , which are so , because of the dignity and worth of the person , though the actions themselves had a finite being . Besides , if sins were infinite in such a sense , then no sin could be greater then another , because that which is truly infinite cannot be made more or lesse . Therefore thirdly , Sins are said to have infinite evil in them , in respect of the object or person against whom they are committed , viz. God , who is an infinite object . For seeing the aggravation of a sinne ariseth from the worth of the person against whom it is committed ; if the person offended be of infinite honor and dignity , then the offence done against such an one , hath an infinite evil and wickedness in it . So that the infiniteness of sin ariseth wholly from the external consideration of God against whom it is . But of this more when we speak of the necessity of Christs satisfaction to Gods justice by his death . Let the Use be to inform thee , That every sin committed , continueth as fresh to cry vengeance many years after , as if it were but lately done , till remitted by God. Think not therefore that time will wear it out , though they may wear out of thy conscience , yet they cannot out of Gods minde . Consider that of Job 14.17 . Thou sealest up my transgression as in a bag , and thou sowest up mine iniquity . So that what the Apostle speaks of some , 2 Pet. 2. is true of all impenitent sinners , Their damnation slumbereth not , nor doth it linger . Therefore till the mercy of God hath taken off this guilt , thou art to be in as much fear and trembling , as if the very sins were still committed by thee . LECTURE XVII . MAT. 6.12 . And forgive us our Debts . THe next Question to be handled , is , What remission of sin is , and how God doth forgive them . And although the discussing of the former Question , viz. What maketh a man a sinner doth make an easie and quick way of dispatching this , because Justification doth take off that consideration and respect of a sinner from a man , yet that the whole nature of it may be better understood , I shall lay down severall Propositions , all which will tend to give us much light in this great and glorious benefit of the Gospel . And in the first place , as we formerly considered some choice Hebrew words that set forth the pardon of sinne , so now let us take notice of some Greek words in the new Testament , that expresse this gracious act of God : for the holy Ghost knoweth best in what words to represent this glorious mercy to us . The word that is most frequently used by the Evangelists and Apostles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the general , is as much as to dismisse or send away , to let alone , to leave , to permit or suffer ; in which senses the Scripture often useth it : and certainly God in this sense doth pardon sin , because he lets it alone , he leaves it , he meddles no more with it , but handleth the person forgiven , as if he never had been a sinner . But commonly this word is used of absolving those who are accused as guilty , which appeareth in that famous sentence of Agesilaus , who writing to have one Nicias sent to him that was accused , used this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicias , if he have done no wrong , absolve him , if he have , absolve him for my sake , but howsoever absolve him , or set him free . And in this sense forgivenesse of sins may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in the Scripture it seemeth rather to be an expression from those that are loosned out of their bonds for their debts ; and therefore frequently is applied to the forgiving of debts , Mat. 18.25 , 27 , 32. and this is more notably set down , Luk. 4.18 . to preach to captives or prisoners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freedom or forgivenesse of sin , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to loosen bonds , as the word is used , Luke 16.26 . Acts 27.40 . Therefore howsoever Grotius thinks the word to remit , to be a metaphor from those who part with , or leave a thing that they might retain , yet it seemeth rather to be taken from releasing of debts , and loosning of bonds , in which the conscience of a sinner was tied , being bound to answer at the Tribunal of God. Hence the Scripture useth several names to expresse pardon of sin , according to the several titles that sin hath in the Scripture . As sins are Debita , Debts , so God doth forgive , as they are Sordes , a filth and loathsomnesse , so God doth cover them , as they are vincula , bonds , so he doth remit them . As they are debts , written down in a book , so he blots them out : As they make us miserable and wretched , so he is mercifull and propitious in removing of them . A second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 2.13 . Having forgiven you all trespasses , Col. 3.13 . Even as Christ forgave us . Now this word doth excellently signifie the fountain , and the effect of pardon . The fountain , that it cometh from the meer grace and favour of God. There is nothing in us to merit or satisfie God with . Therefore howsoever there be a necessity of faith and repentance , yea and God will not forgive sin in persons grown up , but where these are , yet these are no meritorious causes , nor can they satisfie God for all that offence and dishonour which our sins have cast upon him . And this may encourage the broken heart , who feeleth a load of sin upon it self , and hath nothing to bring unto God : remember the root and fountain of all forgivenesse is grace , which is so far from supposing any worth of condignity in thee for pardon , that it rather implieth the contrary . And as it doth imply grace thus in the fountain , so also acceptablenesse and joy too in the party , to whom sin is forgiven . So that there can be nothing in the world more welcome , or a greater matter of joy , then to bring this glad tidings ; and indeed therefore is the Gospel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it preacheth the glad tidings of Gods love and reconciliation thorow Christ with a sinner . A third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus the Publican prayed , Luk. 18.3 . Some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because we desire to look on those to whom we are propitious . But this word doth more immediately relate to the bloud of Christ , as the way by which God becomes thus pacified . So that as the other words set up the grace of God in pardoning , so this the merits and satisfaction of Christ , 1 Joh. 2.2 . 1 Joh. 4.10 . Rom. 3.25 . Heb. 2.17 . In which places the appeasment of God towards us , is attributed to the bloud of Christ . Therefore if we put the former words and these together , we may see an admirable temperament and mixture of grace and justice in forgiving of sins . The former places exclude Popish Doctrines , The later , Socinian blasphemies . A fourth word may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to obtain mercy . For although the Scripture apply this to all the benefits and mercies of God , yet Paul applieth it more particularly to pardon of sin , 1 Tim. 1.13 . and when Dives prayed , Luk. 16.24 . Father Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have mercy on me , and so by consequent to be removed from that place of torment . Hence in that form of prayer which Paul useth by way of salutation , there are these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this word is more expresly used for this end in the grand Covenant and Promise for pardon of sin , Heb. 8.12 . For I will be mercifull to their iniquities , &c. This is so comprehensive a Petition , that it seemeth to be a generally received form of prayer in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea the wiser among the Heathens used this prayer , as appeareth by Arrianus epist. diss . lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Now this word supposeth , 1. The party praying for pardon to look upon himself , as in a most miserable and undone estate , that no outward calamity or evil lieth so heavily upon him , as his sins do ▪ And then secondly , on Gods part , it supposeth that he doth not only pardon , but that even his bowels yearn within him , when he doth forgive . Hence Luk. 1.78 . they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bowels of mercy . This goodnesse of God is excellently represented in the father of the Prodigal , Luk. 15.20 . Therefore how great a sinne is unbelief , and refusing to have good thoughts of God , when God hath manifested himself thus gracious ! The last word I shall mention ( though there be others that are used ) is by way of negation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 4.8 . 2 Cor. 5.9 . And this is a metaphor from those that cast up their accounts , and account so much upon such an one for debt . Now by this word is shewn the terrible nature of sin , as also that howsoever for a while , we may live jollily , care for nothing , and be in security , yet God will one day cast up his accounts , and charge such and such debts upon us ; but if so be the Lord will not impute them to us , and account them upon our score , this will be our blessednesse . And thus you have heard the most choice and principal words the holy Ghost expresseth our forgivenesse by . We proceed , 1. Proposition . Lay this down as a foundation , That when God doth pardon sin , he takes it away so , as that the party acquitted is no more looked upon as a snner . All the expressions about pardon amount to thus much ; even as when one accused of theft and murder in the Common-wealth , and is legally acquitted by the Judge , he is no more reputed a thief or murderer . Therefore it is a calumny of the Papists , as if we held , That a man is a sinner after God hath pardoned him . It is true , we say , That sin doth remain in a man , though he be justified , and that sin hath a desert of condemnation with it , but where God hath pardoned , there he doth not look upon that man as a sinner , but as a just man. Therefore in different respects we may say , That pardon of sin is an utter abolition of it , and it is not an utter abolition of it . It is an utter abolition of it , as it doth reflect upon the person , making him guilty , and obliging him actually to condemnation ; in this respect a man is as free as if he had never sinned ; but if you speak of the inherency of sin , and the effects of original corruption , that do abide in all , which are also truly and properly sins ; so pardon of sin is not an utter abolition , and although Christ wrought no semiplenam curationem , as is observed , no half-cures upon any diseased persons , but whom he healed , he healed perfectly , yet he works by degrees in the grace of Sanctification , as he did perfect the world by severall degrees successively , and not ( as Austin thought ) all at once . So that this particular , viz. That forgiveness is a perfect abolition of sin in the former consideration , is of transcendent comfort to the believers : and indeed it is impossible that sin should be forgiven divisibly , and by parts : so a man should be at the same time under the favour of God , and under his hatred , which is impossible . Thou therefore who art a believer hast cause to rejoyce , for this perfect work of remission of thy sins past , wherein nothing more is , or can be done for thy good and consolation . Do not think it is with God , as with men , who say indeed , They forgive with all their heart , yet retain their secret , inward hatred , as much as before . Indeed the pain of sin may roul and tumble in thy conscience a long while after , though it be forgiven ( we see so in David ) as the sea , which hath been enraged by tempests and windes , though they be quiet , yet the sea will roar and make a noise a long time after . The heart of a man awakened and pierced with the guilt of sin ; doth not quickly and easily compose it self again . Prop. 2. It is one thing for God to forgive , and another thing not to exact and demand punishments . As we see among men , a Judge many times through fear or otherwise , when Justice is obstructed , doth not call such a malefactour to an account , but deferreth it , yet for all that , the man is not acquitted ; so it is often to be seen in Gods providence , There are multitudes of sinners , who after their transgressions committed , are not onely without punishment , but enjoy great prosperity , and much outward successe , yet these men are not pardoned , they have no acquittance from God. This hath been such a temptation to David , Jeremiah , and others of Gods people , that they have many times staggered through unbelief . But men may have their punishments deferred , their damnation may sleep or linger , but it is not taken off . Let not men therefore delude themselves with vain hopes , as if their sins were forgiven , because not yet punished : No , there must be some positive gracious act of God to acquit thee , else thy sins are alive to condemn thee . Examine thy self therefore whether thy peace , comfort , plenty , be a fruit of Gods forbearance meerly , or of his acquittance . This later is alwayes an act of his gracious mercy : but the other may be a terrible fruit of his hatred against thee , insomuch that thou hadst better wander up and down like Cain , fearing every thing will kill thee , or damn thee , then be in such security . Prop. 3. A godly man may account not only himself bound to thank God for the pardon of those sins he hath committed , but he is to acknowledge so many pardons , as by the grace of God he hath been preserved from sin . And if a believer enter into this consideration , how will it overwhelm him ! So often as God hath preserved thee from such and such sins , which thy own heart , or temptations would have inclined thee to , God hath virtually given thee so many pardons . That God preserved David from killing Nabal and his Family , here was interpretatively as great mercy , as in the expresse forgiving of the murder of Vriah . It is a rule of Divines , Plures sunt gratiae privativae , quàm positivae . There are more preventing graces then positive . The keeping of evils from us , is more then the good he bestoweth on us . Therefore Austin observed well , that as Paul said , By the grace of God I am what I am : So he might also have said , By the grace of God I am not what I am not . Though therefore we are not so sensible of preventing mercies , as of positive , yet a due and right consideration of Gods love in this matter might much inflame our hearts : Say therefore , O Lord , I blesse thee , not onely for the pardon of those sins I have committed , but also for thy goodnesse in preserving me from those many thousands , I was prone to fall into , which is in effect , the pardon of so many . Prop. 4. Remission of sin is not to be considered meerly as removing of evil , but also as bestowing of good . It is not only ablativa mali , but collativa boni : it is not a meer negation of punishment due to us , but a plentifull vouchsafing of many gracious favours to us , such as a Sonship , and a right to eternal life , as also Peace with God , and Communion with him . God also never pardons any sin , but where he sanctifieth the nature of such an one . Indeed it will be worth the enquiry , Whether this connexion of pardon of sin with inherent holiness , arise from a natural ne●essity , so that one cannot be without the other ; or whether it be by the meer positive will , and appointment of God ; for the present this is enough , God hath revealed he will never dis ▪ join these . Prop. 5. I● every sin there are ( as to the purpose of Justification , these two things considerable ) the offence that is done to God , whereby he is displeased , and the obligation of the man so offending him to eternal condemnation . Now remission of sin doth wholly lie in removing of these two : so that when God doth will neither to punish or to be offended with the person , then he is said to forgive . We must not therefore speak of two kinds of remissions , one remission of the punishment , another of the offence and fault ; for this is one remission , and God never doth the one without the other . It is true there remain paternal and medicinal chastisements after sin is forgiven , but no offence , or punishment strictly so taken . What kinde of act this remission is , whether immanent or transient , is to be shewed in the next Question . Prop. 6. From the former Proposition this followeth , That sin in the guilt of it is not remitted by any act that we do , but it is a meer act of God. So that neither the grace of repentance , or love of God is that , which removeth guilt out of the soul , but it is something in God onely . It is the opinion of many Papists , That God in pardoning doth onely inable to repent for sin , and then the guilt of sinne doth naturally and necessarily go away , so that there needeth no acceptation from God , or act of remission , but onely an infusion of grace to repent . But this in the next Sermon shall mainly be insisted upon , and it is of great practical use , to take us off from having confidence , and trust in our sorrow for sin . For as when a creditor doth forgive his debtor , it is the sole act of the creditor , not any thing of the debtor : So in pardoning , it is not any thing that we do , though with never so much love , and brokennesse of heart , that doth release and untie the bond of sinne , but it is an act of God onely . If you say , Why then is repentance and faith pressed so necessarily , that God doth not forgive without it ? For if it be onely an act of Gods ▪ then it may be done without any work of the sinner intervening . But of this in the next place ; onely for the present take notice , That it is not any sorrow or retraction of ours , that makes a sinne either remissible , or actually remitted , but a meer act of Gods , and if all the men of the world were askt this Question , What they mean , when they pray God to forgive their sins ? The sense of all would be , not that they should doe something which would remit them , but that God by his gracious favour would release them . So then , if all these particulars be cast up together , you may clearly conceive , how God doth forgive sin , not by infusing or putting grace into us , which may expel sin , as light doth darkness , but by his outward grace and favour accepting of us : and therefore we are not to relie upon any thing we do , not to presume , no not of our godly sorrow for sinne , but to look up to Heaven , desiring God would speak the word , that he would pronounce the sentence of absolution . Let the Use be , To look upon our selves as bound in chains and fetters by our sins , as made very miserable by them , that so we may the more earnestly desire pardon , and put an high prize upon it . Though Gods forgiving be not the putting of godly sorrow , and the working of a broken heart within us , yet we can never obtain the one without the other . The grace and mercy of a pardon is no more esteemed by us , because we look not upon our selves , as so many guilty persons adjudged to eternal death . Thus the Publican cried out , Have mercy upon me a sinner . What Plutarch said of the Husbandman , That it was a pleasant sight to him , to see the ears of corn bending to the earth , because that was an argument of fruit within . No ▪ lesse joyfull is it to spiritual husbandmen to see their people walk with humble , debased , broken hearts , through sense of sin , and not to walk confidently and delicately , like Agag , saying , The worst is past . God said of Ahab , though humbled for externall motives only , Seest thou how Ahab humbleth himself ? How much more will God take notice of those , who humble themselves upon spiritual grounds , desiring ease from Christ . As therefore Bernard writing to one , epist 180. who he thought was not sollicitous enough about the Judgements of God , in stead of wishing him according to the ordinary custom of salutation , Salutem plurimam , much health , said , Timorem plurimum , much fear : So may the Ministers of God , we wish you not much joy , but much holy fear . Alas thou fearest pain , poverty , death : but the guilt of sin is chiefly to be feared : but we like children are afraid of a vizard , and do not fear the fire , which is a real danger . LECTURE XVIII . MAT. 6.12 . And forgive us our debts . YOu have heard , Pardon of sin is Gods work only , as also his manner of doing it , is not by infusing grace into us , which takes away the guilt of sin , but besides grace sanctifying , there is also an act on Gods part repealing the sentence of condemnation against us . Now because this may seem to overthrow the duty of repentance : and because this is the rock many have been split upon , not being able to reconcile our duty of repentance , with Gods gracious favour of pardoning . I shall speak , though not all , yet as much as relateth to my purpose in hand , concerning the duty and necessity of repentance , although there be no causality or merit in it , to take away sin , and this may rightly inform us about the true efficacy of our sorrow for sin . To open this Truth , consider these Propositions : First , That God doth never remit or forgive sin , but where also he giveth a mollified and softened heart to repent . The Scripture doth abudantly confirm this by precepts and examples . It is indeed disputed by the Schoolmen ( as you have heard ) whether God by his absolute power might not forgive sin without Sanctification of our natures , and the grace of Repentance ; for seeing they are two distinct mercies , why may not God separate the one from the other ? But it is a vain thing to dispute what God might do , when he hath revealed what he will do . And although we cannot say , That there is a natural necessity between Justification and Sanctification , such as is between the light and heat in the fire ; yet this conjoyning of them together by Gods will and appointment , ariseth from a condecency and fitnesse both to God himself , who is an holy God , and to the nature of the mercy , which is the taking and removing of sin away . 2. Although the Scripture attribute pardon of sin to many qualifications in a man , yet Repentance is the most expresse and proper duty . The Scripture sometimes makes forgiving of others a necessary disposition , sometimes confessing and forsaking of them , sometimes believing ( though that hath a peculiar nature in receiving of pardon , which other graces have not ; and therefore faith obtaineth pardon by way of an instrument applying , which other graces do not ) But if we speak of the expresse formall qualification , it is repentance of our sins , not repentance as it is a meer bare terrour upon thy heart , but as it is sweetned with Evangelical considerations . Luther said , There was no word so terrible unto him , and which his soul did more hate , then that ( Repent . ) But it was because he understood not Gospel-grounds . We read then of some places of Scripture , which make God to be the only Author of blotting out and pardoning sin . And again we reade of other places , where God doth this for none , but the broken and contrite heart . Now both these places must not be opposed to each other : neither may we so dwell upon the one , as to neglect the other ; so to look upon it as Gods act , as if there were nothing required in us : and again , so to look upon that which we do , as if God were not to be acknowledged . 3. None may believe or conclude that their sins are pardoned before they have repented . To this I shall speak more particularly , when I handle the Doctrine of Justification before Faith. As for the Assertion it self , it is plain by all those places of Scripture , which make repentance requisite to pardon , Ezek. 14.6 . Ezek. 18.30 . Mat. 3.2 . Luk. 13.3 . The learned Dr Twisse , Vind. grat . p. 18. confesseth , that there are Arguments on both sides in the Scripture : Sometimes he saith , Pardon of sin is subjoyned to confession and repentance , of which sort he confesseth there are more frequent and expresse places ; but yet sometimes remission of sin already obtained , is made an argument to move to repentance , and he instanceth in David and Mary Magdalen , who did abundantly and plentifully break out into tears , upon the sense of pardon . But these instances are not to the purpose , for David repented of his wicked ▪ ness before Nathan told him , That his sin was taken away ; and his penitential Psalm was not made so much for the first pardon of his sin , as the confirming and assuring of him in his pardon . Thus it was also with Mary Magdalen . But more of this in time . 4. There is a necessity of Repentance if we would have pardon , both by a necessity of precept or command ; as also by a necessity of means and a way . Whatsoever is necessary , Necessitate medii , by a necessity of means or a way ; is also necessary by a necessity of command , though not è contra . That repentance is necessary by way of a command , is plain by the places fore-quoted , and in innumerable other places . I do not handle the case , Whether an actual or explicite repentance be necessary to salvation of every sinner ; but I speak in the general . It is disputed , Whether it be a natural precept , or a meer positive command ; and if it be a natural or moral command , to which command it is reduced ? Those that would have it under the command of , Thou shalt not kill , as if there were commanded a care of our souls , that they should not be damned , are ignorant of the true limits and bounds of the several Commandments . It s disputed also , When this time of repentance doth binde ? It is a wonder that some should limit it only to times of danger and fear of death . Certainly this command binds as soon as ever a man hath sinned , Venenata inducias non patiuntur , A man that hath swallowed down poison , is not to linger , but presently to expell it . And one that is wounded , who lieth bleeding , doth presently dispatch with all readinesse for Physitians , to have his bloud stopt : and thus ought men to take the first opportunity . Hence in that famous miracle wrought at the pool of Bethesda , not the second or third , but he that stept first into it was the only man that was healed . As repentance is thus necessary by way of command , so also by way of means : for the Spirit of God worketh this in a man , to qualifie him for this pardon ; So that although there be no causality , condignity or merit in our repentance , yet it is of that nature , that God doth ordain and appoint it a way for pardon : So that the command for repentance is not like those positive commands of the Sacraments , wherein the will of the Law-giver is meerly the ground of the duty ; but there is also a fitnesse in the thing it should be so : even as among men , nature teacheth , That the injurious person should be sorry , and ask forgivenesse before he be pardoned . 5. Concerning this duty of repentance , there are two extream practical mistakes ; the one is of the prophane , secure man , who makes every empty and heartlesse invocation of mercy , to be the repentance spoken of in the Scripture , whereas repentance is a duty compounded of many ingredients , and so many things go to the very essence , yea the lowest degree of godly sorrow , that by Scripture-rules we may say , Repentance is rarely to be seen any where ; for if you do regard the nature of it , it is a broken and a contrite heart . Now how little of the heart is in most mens humiliations ? Men being Humiliati magis quam humiles , as Bernard said , humbled and brought low by the hand of God , rather then humble and lowly in their own souls . Again , if you consider the efficient cause , it is from the Spirit of God , the spring of sorrow must arise from this hill , Zech. 12. Rom. 8. Further , if you consider the motive , it must be because God is displeased and offended , because sin is against an holy law , and so of a staining and polluting nature . Lastly , If you consider the effect and fruit of repentance , it is an advised forsaking and utter abandoning of all those lusts and iniquities , in whose fetters they were before chained : so that a man repenting and turned unto God , differs as much from himself once a sinner , as a Lazarus raised up and walking , differs from himself dead and putrifying in the grave . Do not thou then whose heart is not contrite , who dost continually lick up the vomit of thy sin , promise to thy self repentance : No , thou art far from this duty as yet . On the other side , There is a contrary mistake , and that is sometimes by the godly soul , and such as truly fear God , They think not repentance enough , unlesse it be enlarged to such a measure and quantity of sorrow : as also extended to such a space of time ; and by this means , because they cannot tell , when they have sorrowed enough , or when their hearts are broken as they should be , they are kept in perpetual labyrinths , and often through impatience do with Luther in such a temptation , Wish they never had been made men , but any creatures rather , because of the doubts , yea the hell they feel within themselves . Now although it be most profitable bitterly to bewail our sins , and to limit no time , yet a Christian is not to think , Pardon doth not belong to him , because his sorrow is not so great and sensible for sin as he desireth it . David indeed doth not only in his soul , but even bodily expresse many tears , yea rivers , because of his sin , and other mens sins ; yet it is a good rule , That the people of God , if they have sorrow in the chiefest manner appretiativè , though not intensivè , by way of judgment and esteem , so that they had rather any affliction should befall them , then to sin against God , if this be in them , though they have not such sensible intense affections , they may be comforted . When the Apostle John makes this argument , He that loveth not his brother whom he hath seen , how shall he love God , whom he hath not seen ? implieth , That things of sense do more move us , then matter of faith . David made a bitter out-cry upon the death of Absolom , with sad expressions , Would to God I had died for thee , O Absolom , my son , my son , &c. But when Nathan told him of his Adultery and Murder , though he confessed his sin , yet we reade not that he made such sensible lamentation . Thus Hierom writeth of a godly woman Paula , that at the death of her children , would be so dejected , that she did hardly escape death ; yet it is not reported that she found such grief for her sins . So that as in corporal things , a man would choose the tooth-ach , rather then a pestilent feaver , yet a man is more afflicted and pained at the tooth-ach , or burning of his finger , then at a feaver : So it may be here , a godly man would rather choose the losse of his children , or dearest relations , then lose the favour of God by his sinne ; yet it may be have more painfull grief in the one then the other . Again , it is to be observed , That the Scripture requiring sorrow or repentance for sin , doth not limit such a degree , or such a length of time , which if necessary , would certainly have been prescribed . 6. It cannot be denied , but that the ancient Fathers have spoken hyperbolically of tears and repentance ; which phrases were the occasion of that corrupt doctrine in Popery . Chrysostom compareth repentance to the fire , which taketh away all rust of sin in us . Basil cals it , The medicine of the soul , yea those things which God properly doth , are attributed to tears and sorrow ; as if the water of the eyes , were as satisfactory as the bloud of Christ ; his bloud is clean enough to purge us , but our very tears need washing . It is true indeed , we reade of a promise made to those who turn from their evil wayes , Ezek. 18.27 . he shall save his soul alive ; but this is not the fruit of his repentance , but the gift of God , by promise : It qualifieth the subject , it hath no influence upon the priviledge : Even as a man doth by the power of nature dispose and prepare the body to receive the soul , but it is the work of God immediately to infuse it . 7. Though therefore repentance be necessary to qualifie the subject , yet we run into falshood , when we make it a cause of pardon of sinne . And thus ignorant and erroneous people do : Ask why they hope to be saved or justified , why they hope to have their sins pardoned ; they return this answer , Because they have repented , and because they lead a godly life : Thus they put their trust and confidence in what they have done . But the Scripture , though it doth indispensably command repentance in every one , yet the efficient cause of pardon is Gods grace , and the meritorious is Christs bloud : And if repentance come under the name of a cause , it can be only of the material , which doth qualifie the subject , but hath no influence into the mercy it self . We reade Luk. 7. that Mary Magdalen had many sins pardoned her , because she loved much : But the Parable of a Creditor which forgave debts , that is brought by our Saviour to aggravate her kindnesse , doth plainly shew , That he speaks not of a love , that was the cause of pardon of her sin , but which was the effect of it , Gods love melting her heart , even as the Sun doth snow . The highest expressions that we meet with in Scripture , where pardon of sinne seemeth to be ascribed to godlinesse , as a cause , is Dan. 4.27 . Break off thy iniquities by shewing mercy to the poor . Here we would think , that if a man would on purpose hold , that doing of a good work , would be a proper cause to remove sin , he would use no other expression . But first it appeareth by the context , that Daniel giveth not this counsel in reference to Justification , and the pardon of his sin , so as to be accepted with God , but to prolong and keep off that temporall judgement , which was revealed in the vision , as appeareth by those words [ If there may be a lengthening of thy tranquillity . ] And we have the like instance in Ahab , who prorogued his calamity by an external humiliation . Again , although the Vulgar translate it , Redeem thy sins , yet the Hebrew word doth properly signifie , To break a thing , as we translate it , and although by a metaphor it be applied to redeem and deliver , yet that is alwayes of men and persons , not things , especially it would be ridiculous to say , Redeem thy sins : so that the meaning is , That whereas before Nebuchadnezzar had by injustice and oppression done much rapine and violence ; now Daniel counselleth him to break off such wicked wayes , by the contrary expressions of love and chastity : So that this place giveth not any spiritual mercy to repentance , as the proper cause thereof . 8. As repentance is thus necessary , but not as a cause of pardon : so neither is it required , as that whereby we appease and satisfie God ; and this all Popery goeth upon , yea and all Pharisaical spirits , in their humiliation , that by those afflictions and debasements of their souls , they shall satisfie God , and make him amends . But this is so grosse , that the more learned of the Papists are fain to mitigate the matter , and say , That satisfaction cannot be properly made to God by any thing we do , because all we have and do is from God , and therefore there must be an acceptation or covenant by way of gift interposed , whereby we may be able to satisfie . And then further they say , There cannot be satisfaction made to gain the friendship of God , which sin hath violated , but to take away some thing of temporall punishment that belongs to sinne . So that by all this which hath been delivered , we may give repentance those just and true bounds , which Gods Word doth assign to it , and yet not give more then Gods Word doth . Neither may we think it a nicety or subtilty to make a difference between a qualification , and a cause ; for if we do not , we take off the due glory that belongs to Christ and his merits , and give it to the works we do , and we do make Christ and his sufferings imperfect and insufficient ; and by this we may see , in what sense grace inherent or sanctification doth expel sin ; for if we speak of the filth and pollution of sin , so sanctifying grace expels it , as light doth darknesse , heat doth cold , by a reall mutation and change : So that God in sanctifying doth no more to expel the sin , in the filth of it , afterwards ; even as the Physitian needs to do no more to the removing of the leprosie , then by producing a sound health in the body . But when we speak of the guilt of sin , it is not grace sanctifying within us that doth remove the guilt , but grace justifying without us . Insomuch that although a man after sin committed were perfectly sanctified , yet that would not take off the guilt his sin had brought upon him : So that although that man , needed in such a case no further grace of sanctification to make him holy , yet he needed the grace of remission to take away this guilt . So that the guilt of sin doth not cease by a natural necessity , upon the removing of the nature of the sin , but upon a distinct and new act of Gods favour in forgiving ; for if this were so , then Gods mercy in giving a repenting heart , and his mercy in pardoning should not be two distinct mercies ( which yet are evidently distinguished by the Scripture ) but the same entire mercy . Now although this be true , yet how few do reform their judgements in this point ? and thereupon they come to put that upon their grace within them , which belongs to grace without them . Use of Instruction , That there may be an happy reconciliation and accord between Gods grace in forgiving , and mans duty in repenting , one need not be preached to justle out the other . All error is an extremity of some truth , and therefore it is hard to discover truth , because its difficult to find out where the bounds are , that truth parts from error . Let not therefore a Christian so relie upon his repentance , as if there were no Covenant of grace , no bloud of Christ to procure an atonement : so neither let him extol these causes to the extinguishing of his duties . To stir up to this duty of repentance , as that without which pardon of sin cannot be obtained . There is no such free grace nor Gospel-mercy that doth supersede a broken and contrite heart . Christ was broken for thy sins , yet that will not excuse thee from a broken heart for them also . Christ was wounded , and a man of sorrow for thy sins , yet that will not take of● thy wounds and sorrow also . Indeed if these were able to satisfie Gods wrath , or to make an atonement , then Christ was wounded , and became a man of sorrows in vain , for God doth not require a two-fold satisfaction : but we are wounded for sin upon other grounds then Christ was : we mourn for other causes then he did : and consider , thou that art afraid to grieve here for sin , how little is this to that which thou shalt be forced to grieve for hereafter ! Thou art unwilling to be burdened here ; but oh how easie is that to the load thou must stand under hereafter ! This Bernard urged , When , saith he , we urge men to repent , they say , this is durus sermo , an hard speech , who can bear it ? But you are deceived , when God shall say , Depart ye cursed into everlasting fire . This is indeed an hard speech . And account that repentance is as much as the bringing of a man to his wits and minde again . All the while thy sins are not a burden to thee , thou art in blindenesse : even as the childe as long as it is in the dark womb , weeps not , but as soon as ever it cometh into the light , then it crieth . As long as thou liest in the womb of darknesse and ignorance , thou mournest not , but when God shall open thy eyes to see thy estate , and the aggravation of thy sins , then thou wilt burst out into sorrow . LECTURE XIX . MAT. 6.12 . And forgive us our debts . IT hath been shewed , That there is an happy accord between Gods grace in pardoning , and our duty in repenting . In bounding of which you have heard the Scripture excludes all merit and causality from our repentance , and gives the glory of all to Gods grace , and Christs bloud . Before I leave this point , it will be necessary to answer some practical Objections , for there is a great miscarriage in many about this very duty of repentance . If they be asked , How they hope to be saved ? they will reply , by their repentance . Thus they make that their Ark and city of refuge ; they look upon that as the brazen serpent , and not Jesus Christ . And it is no wonder , if this be so among ignorant people , when the most learned amongst the Papists , do give such power and merit unto repentance . Insomuch that Vasques saith , He wonders at those Catholikes , who have such low and despicable thoughts of the righteousnesse in us , as that it should not exclude sin , without any new favour or pardon of God : as if the enabling us to repent , did expel the guilt of sin , as fire doth water , by a natural necessity . The first Objection therefore may be , To what purpose doth God require Repentance , seeing it is no cause of pardon ? Why may not God forgive sin , as well without this sorrow of ours ; for if it have no efficacy of it self , to deliver from the guilt of sin , then sin might be pardoned , as well without it as with it ; for if the Spirit of God prepareth us for pardon , by exciting and stirring up Repentance , this Repentance must have some respect of causality to pardon , or else to what purpose it is wrought ? It is hard therefore to see the necessity of Repentance , unlesse it have such effects . Insiste fortitèr poenitentiae , inhaere tanquam naufragus tabulae , said Ambrose ; And this efficacy all are pron● to give to Repentance . Now to answer this , lay first this foundation , That God doth indispensably require repentance of all , Act. 17.30 . where not only the command of repentance is made known , but the goodnesse of God in pressing this duty : for whereas God hath neglected and passed over the former times of ignorance , by not revealing any such command unto them , now by the general spreading of the Gospel he doth . For howsoever we translate it ( winked at ) as also Beza doth , yet Dieu upon the place sheweth more probably , that it signifieth Gods anger , and indignation to them , and therefore hid the means of salvation from them . This grace is also required of the godly sinning , 2 Cor. 7.9 , 1O . Revel . 2.16 . Tertullian subtilly , but not solidly saith , God first dedicated repentance in his ▪ own self ; for before God said , It repenteth me that I have made man , the name of repentance was not heard . But we know that God cannot in a proper sense be said to repent , because there is no ignorance in his understanding , or mutability in his will. But to answer , Why God doth require it ; this in the first place might be enough , Because it is his will and command , Bonum est poenitere , an non , quid revolvis ? Deus praecipit , said Tertul●ian : Is it good to repent , or not ? Why doubtest thou ? Hath not God commanded it ? It is Gods will , to joyn pardon and repentance together . Though there were no more connexion between these two , then by that meer appointment of God , we were bound up to do it . As we see in the Sacraments , God hath promised such spirituall grace in the holy use and application of such outward signs , where there is no naturall connexion at all between the grace and the sign ; but the union comes by the meer institution and command of God. Although the conjoyning of pardon with repentance , be more then from a meer positive command , there is an aptnesse and fitnesse in the thing it self . Now God in commanding of this , doth not because he needed it , or as if he could not do otherwise ; for if a man may forgive another , that hath injured him , although he do not grieve or be troubled for such an offence , why may not God , if we speak of absolute power ? Thy tears therefore and thy repentance , they make not God more happy ; neither are they required for Gods good , but for thy own good . Neither doth God require them , as if they should make up any defect or insufficiency in Christs bloud ; for alas , if Christs bloud be not able to cleanse away thy sin , how shall thy tears do it ? Hence it s no lesse then blasphemy , which Rivet reporteth of Panigirolla the Papist , who cals it foolishnesse , and a grievous sin to put confidence wholly in Christs bloud . Although therefore God puts up thy tears in his bottle , yet if he do not also take notice of the bloud of Christ , thy soul must still remain filthy . Do not therefore magnifie thy tears , and undervalue Christs bloud . The bloud of the Sacrifice , which represented Christs bloud , was to be sprinkled upon the posts of the door , but not on the threshold , it was not to be trampled upon or despised , no more is Christs bloud . In the second place , There are many reasons of congruity and fitnesse , why a man should repent , though it procure not pardon as a cause . Though God cause the Sunne to shine , and the rain to fall upon the wicked as well as the righteous , yet pardon and reconciliation is not vouchsafed to the impenitent , as well as the penitent . The first reason of Congruity is , Because hereby a man shall experimentally know the bitternesse of sin , as well as the sweetnesse of it ; For as God , though Christ hath fully satisfied his justice to take away all punishment , doth yet heavily afflict his own people for sin , that so they may in their own sense apprehend what wormwood and gall is in sin ; so the Lord , though pardon come wholly by Christ , yet will give it to none , but to those that repent , that so according to their delight in sin , may also be their bitternesse for it , Jer. 2.19 . Aristotle said , Homo est magis sensus quam intellectus , much more is he sensus then fides , more sense then faith , and what he experimentally doth most feel , in that he is most affected . 2. Another Congruity is this , Hereby we shall come to prize pardon the more , and to esteem the grace of God in forgiving . The sick esteem the Physician . The broken bones make a man cry out for ease . The famished Prodigal would be glad of crums . It is therefore fit , that a mans sins should be a burden , and an heavy trouble to him , that so pardon may be the sweeter , and Gods love the more welcome . When Josephs brethren were put in fear , and dealt with roughly as spies : after this to know that Joseph was their reconciled brother , did work the greater joy . Again , we shall hereby judge the better of Christs love to us , his sufferings in his soul were more exquisite then those in his body , when he cried : My God , why hast thou forsaken me ? in this was the height of his Agony . Now thou that in thy repentance feelest Gods displeasure , art ready to cry out , Why dost thou forsake me ? By these throbs and agonies in thy own soul , thou maiest have some scantling of what Christ had in his soul : and certainly to think that Christ was thus tempted , thus under Gods displeasure for thee , will more indear Christ to thee , then that he was made poor , a worm and no man , yea crucified for thee . 3. Hereby we shall give God the glory of his Justice , that he might damn us , if he did enter into strict judgement with us . In repentance we judge our selves , 1 Cor. 11. that is , we condemn our selves , acknowledge such sins to be committed by us , for which God might shew no mercy , for which he might say , Depart ye cursed into everlasting fire ; and by this means , God is highly honoured , and we debased . See this notably in David , Psal . 51.4 . Against thee have I sinned , that thou mightest be justified , when thou speakest , and clear when thou judgest . By this expression , David doth acknowledge , that all the afflictions laid upon him for sin , were just , and therefore God was to be cleared howsoever . Thus in repentance a man comes to know himself , how low and vile he is , and that if he be saved from wrath and hell , it is meerly from Gods good pleasure ; and therefore repentance is a kinde of a revenge upon a mans self , 2 Cor. 7.10 . The Lord is set up in his greatness and soveraignty , we are made wholly prostrate . 4. As there is a Congruity ; So repentance floweth by naturall consequence from a regenerated and sanctified heart : For seeing regeneration is taking away the heart of stone , and giving an heart of flesh , thereby also is given a flexiblenesse and tendernesse , and aptnesse to relent , because God is dishonoured . As there is in children a natural impression to mourn and relent , when a father is displeased , so that this godly sorrow floweth from a gracious heart ; as a stream from the fountain , as fruit from the tree . From this inward principle David doth so heartily mourn and pray ; from this Peter goeth out , and weeps bitterly . It is therefore a vain Question to ask , Why a godly man is humbled for sinne , it is as if you should ask , Why a childe mourneth for the death of his father ? That love of God within him , which doth abundantly prevail , and reign there , is like fire that doth melt and soften . So that as naturall forms are the principles of actions , which flow from them : Thus is a supernatural principle of grace within , the ground of all spiritual actions that issue thencefrom , but although it flow as a fruit , yet many times this stream is obstructed or dried up . 5. There is in godly sorrow an aptnesse or fitnesse , to be made the means or way wherein pardon may be obtained . And this is the highest our godly sorrow can attain unto , in reference to pardon of sinne , viz. an ordinability of it to be such a way , wherein we may finde mercy . And thus we cannot say of impenitency , or any other sin : That God may forgive a man living in his impieties and wicked wayes , for they have no aptitude or condecency in their natures , to be referred to such an end . We grant therefore that when the Spirit of God doth humble and soften a mans heart for sin , that it works that in a man , which hath a fitnesse to be used , as the means whereby mercy is obtained ; yet that hath no merit or condignity in it to purchase salvation . Hence it is that we may not say , It is all one whether a man doth repent or not ; or that repentance is in a man , as a sign only that God hath pardoned ; but we must go further , and say , it is the means and way which God hath a●pointed antecedently to pardon , so that where this goeth before , the other cometh after . 6. There is a Congruency in repentance for sin , Though it be not expiatory or satisfactory ; If we do regard the justice of God , or the mercy and grace of God. The justice of God : For if he should pardon sinfull , impenitent men , though they wallow in all mire and filth , that despise his grace and mercy , how could his justice bear it ? Though therefore repentance doth not satisfie his justice , yet sins unrepented of cannot be pardoned without injustice ; and therefore Christ did not undertake to satisfie the wrath of God in an absolute illimited manner , but in an ordered way , viz. in the way of faith and repentance . Again , It is not beseeming the grace of God , to give pardon without repentance , for hereby a floud-gate would be opened to all prophanenesse and impiety ; and then what sense or taste could men have of the grace of God , if it were thus exposed to all impenitent , as well as repenting ? who would magnifie grace ? who would desire it ? So that you see , it s neither agreeing with the mercy or the justice of God , to forgive sin before , or without repentance . A second Objection may be , Why repentance wrought by the Spirit of God is not enough to remove sin in the guilt of it ? What necessity is there , that besides this there should be a special and gracious act of God to pardon ? 1. The Answer is from many grounds : First , The Scripture makes these two distinct mercies , and therefore ought not to be confounded . God promiseth to turn the heart unto him , and he will turn to it , in the way of pardon . So that a man absolved at the throne of grace , hath two distinct benefits , for which he is to give God thanks ; the one is , that he makes him to see his sins , and be humbled for them : The other , that being thus humbled , God giveth him pardon ; for although God hath ordered it so , that where the one goeth before , the other shall infallibly follow , yet all this is of Gods goodnesse . He might have commanded repentance in a deep and broken manner , and when we had done all , yet might have had no pardon , and therefore it is no thanks to thy repentance , but to Gods grace that thou doest meet with forgivenesse . 2. Our repentance is infirm and weak needing another repentance . Lava , Domine , lachrymas meas , saith he , O Lord , wash my tears . That is only true of Christs bloud , which Ambrose spake in commendations of water , Quae lavas ownia , nec lavaris , which washest all things , and art not washed thy self . So that repentance cannot be the remedy to lean upon , for alas that needeth another remedy , which is the bloud of Christ . If therefore when asked , How dost thou hope to have thy sins pardoned ? thou answer , because thou repentest and humblest thy self for thy sins . It will be further demanded , But how doest thou hope to have thy sins of thy repentance taken away ? Here all must necessarily be resolved into the bloud of Christ : Take heed then after sin , of trusting in thy own sorrow . It is a most subtil sinne , unlesse a man be much acquainted with the Gospel-way , and his own self-emptinesse , its impossible but that he should look upon his repentance , as that which maketh God amends . 3. If it were possible that our repentance were perfect and without spot , yet that could not take away the guilt of sin committed , because sinne is an infinite offence and dishonour to God , and therefore can never be made up by any man , though he should be made as holy as Angels ; for if man had committed one sinne onely , if the same man should presently be made perfectly holy ; or if he had the holinesse of Angels and Saints communicated to him , all this could not take off the guilt of sin , neither would all that holinesse have as much satisfied God , as sinne displeased and dishonoured him . Hence God sent Christ into the world to make a reparation , and to bring a greater good , then sinne could evil . Oh therefore how low must this lay thee in the dust , after sinne committed ! O Lord , Could I repent to the highest degree , Could I bring the holinesse of men and Angels , it could not make up the breach sinne hath made upon me ; what then shall I think of my self , whose graces may be much perfected and bettered then they are ? But you may say , Why should not repentance be as great a good , and as much honour God , as sinne is an evil ? For when you say , sinne hath an infinite evil in it ; it is meant only objectivè , because God against whom it is committed , is an infinite God ; Now then if sinne be called infinite , because it turneth from an infinite God , why should not repentance be said to be infinite , because it turneth to an infinite God ? This hath much puzled some , and hath made them hold that repentance hath as much infinite worth in it , because of God , to whom a man is turned by it , as sinne hath infinite evil in it . But there is a vast difference , because it is enough for sinne to have an infinite evil in it , because the offence is done against an infinite God , and so the nature of an offence is according to the object against whom it is . As an offence against a King or Emperour is more then against a private man ; so that still offences are more or lesse as the persons against whom they are , be of greater or lesse dignity : but now it is otherwise in good things that are done by way of satisfaction , that ariseth from the subject , not the object : as now repentance , though it be a turning to God , who is infinite , yet that cannot have infinite satisfaction , because the subject which doth repent is finite : Therefore this cleareth the difficulty : offences arise according to the object , but satisfaction encreaseth according to the subject . Hence it is , That Christ only could satisfie , because he only was an infinite person . Otherwise if grace or holinesse could have done it , Angels might have wrought our redemption . Besides , our repentance And turning to God , cannot be as meritorious of good , as sinne is of punishment , because of that true rule , Malum meum & purè malum est , & meum est : bonum meum , neque purè est , neque meum est . Our sins are altogether , and onely sins , and they are truly ours : but our good things are neither purely good things , nor yet ours , but the gifts of God. The last Objection is , Why should there be such pressing of mourning and repenting for sin , and that because it is such an offence to God. For seeing God is all-sufficient and happy enough in himself , our sins do not hurt him , or make him miserable , no more then our graces adde to his happinesse , but as he is above our graces , so he is also above our sins : seeing therefore God is incapable of any injury from man , why should sin be such an offence ? The Answer is easie , If you consider the internall Attributes of God , as Justice , Wisdom , Glory and Happinesse : So God can have no losse or injury , for he is alwayes the same happy and immutable glorious God : but if you do consider the ●●●●nall good things that are due to him from men , as Honour , Praise , Reverence , &c. These may be taken away from God by the perverse wils and lives of men , and so God have lesse of this eternal Honour and Glory then he hath . And although this external Honour and Reverence do not make to the internal Happinesse of God , yet he is pleased with this , and commands it of men , and threatens to punish where it is denied him : and certainly we may not think the Scripture doth aggravate sin●e under this title , as an injury to him , as that which offends him , and is disobedience unto him , if so be there were not some Reality . Besides the Necessity of Christs death by way of satisfaction , doth necessarily argue , That sinne is a reall offence and dishonour to him . And lastly , a sinner as much as lieth in him , depriveth God of all his inward happinesse and glory ; insomuch that if it were possible God would be made lesse happy by our sins . It is no thanks to a sinner that he is not , but it ariseth from his infinite Perfection that he cannot . Let the first Use be , To commend Repentance in the necessity of it , if ever we would have pardon . God hath appointed no other way for thy healing . Never perswade thy self of the pardon of sinne , where sinne it self hath not been bitter to thee . Besides , where godly sorrow is , there will be earnest prayer and heavenly ascensions of the soul unto God , for his pardon . Hence , Zech. 12. The spirit of Prayer and Mourning is put together , and Rom. 8. Prayer and groans unutterable . As the fowls of the Heaven were at first created out of the water ; so do thy heavenly breathings after God , arise from thy humbled , and broken soul . It is presumption to expect pardon for that sinne , which hath not either actually or habitually been humbled for by thee . If a man should expect health and life , yet never eat or drink , would you not say , he tempted God , and was a murderer of himself ? So if a man hope for pardon , and yet never debase or loath himself repenting of his sins , will you not ●●y , he is a murderer of his soul ? And be encouraged to it , because God hath annexed such a gracious Promise to it . He might have filled thee with sorrow here and hereafter . It might be with thee , as the damned Angels , who have neither the grace of repentance , nor the mercy of pardon . 2. Not to trust in repentance , but after all thy humiliations still to depend only upon Christ . Though Christ died , and was crucified , yet he did not lose his strength and efficacy . This was represented in that passage of Gods providence , That a bone of his was a broken ; Relie therefore upon Christ wounded for sinne , not upon thy own heart that is wounded , use this , but trust only in Christ . Dependance upon Evangelical graces doth evacuate Christ , as well as confidence in the Law. A man may not only preach the Law , and the duties thereof to the prejudice of Christs glory ; but also the duties and graces of the Gospel . If a man relieth upon his repentance and believing , he maketh Justification and Salvation to be of works , though it be of faith ; for he makes his faith a work , and gives that glory which belongs to Christ , to his own repentance . LECTURE XX. MAT. 6.12 . And forgive us our Debts . IT hath already been demonstrated at large , How God doth remit or forgive sins . We come now to shew , What kinde of act forgivenesse of sin is , and whether it be antecedent to our faith and repentance . Both these Questions have a dependency one upon another ; and therefore must be handled together . The first Doubt is , What kinde of act in God forgivenesse of sin is ? Whether it be an immanent act in-dwelling and abiding in God , or transient , working some reall effect and change upon the creature . Now in handling of this , I shall not trouble you with that perplex Question so much vexed by the Schoolmen , Whether a transient action be in the Agent , or in the Patient , but lay down some differences between an immanent action , and a transient action ; only you must take notice that we are in meer darknesse , and not able to comprehend how God is said to act or work . For on the one side , we must not hold that there are any accidents in God ; or that he can be a subject recipient of such , because of his most pure and simple Essence ; so that whatsoever is in God is God. And yet on the other side , the Scripture doth represent God doing and working such mercies and judgements as seemeth good to him . Only this some conclude of , wherein others with some probability dissent , that Gods knowledge and will is the cause of all things that are done ; so that there is not an executive power besides them , whereby he doth this or that ; As we see there is in man , though an Artificer wils such a thing to be done , yet that is not existent till he hath wrought it , but now God worketh all things by a meer command of his will , as appeareth Gen. 1. God said , Let there be light , and there was light ; Here was Gods will to have it so , no executing power distinct from that will. Therefore it is a sure truth , De Deo etiam vera dicere periculosum est . It is dangerous to assert things though true of God ; and Tunc dignè Deum aestimamus cum inaestimabilem dicimus , then do we rightly esteem of him , when we judge him above our thoughts or esteem . We must not therefore apprehend of God , as having a new will to do a thing in time , which he had not from eternity ( as Vorstius and others blaspheme ) but his will was from all eternity , that such a thing be in time accomplished by his wisdome . As for example , in Creation , God did not then begin to have a will to create : but he had a will from all eternity , that the world should exist in time ; and thus it is in Justification and Sanctification ; not that these effects are from eternity , but Gods will is : And if you ask , Why , seeing Gods will to create or justifie is from eternity , Creation and Justification are not also from eternity ? The answer is , because God is a free Agent , and so his will is not a necessary cause of the thing , for then it would be immediately , as the Sun beams are necessarily as soon as the Sun is , but it is a voluntary principle , and so maketh the effect to be at the time he prescribeth . As if there were an Artificer or Carpenter , that could by his meer wi● cause an house to be reared up ; he might will this to be done in such and such a year long after his will of it to be : So God when the world is made , when a sinner is justified , willed these things from all eternity , and when they come to have a being , these effects cause an extrinsecal denomination to be attributed to God , which was not before , as now he is a Creator , and was not before , now he justifieth , and did not before . There is no change made in God , but the alteration is in the creature . But of this more in its time . Let us come to give the differences between an immanent action , and a transient , and then we may easily see , which of these two Justification or Remission of sinne is . The first and proper difference is this , An immanent action is that which abides in God , so that it works no reall effect without : As when God doth meerly know or understand a thing ; but a transient action , is when a positive change is made thereby in a creature , as in Creation , &c. So that we may conclude of all Gods actions , which do relate to believers , only predestination is an immanent act of God , and all the rest , Justification , Regeneration , Glorification , are transient acts : for Predestination though it be an act of God choosing such an one to happinesse , yet it doth not work any reall change or positive effect in a man , unlesse we understand it virtually , for it is the cause of all those transient actions that are wrought in time . Howsoever therefore Justification be called by some an immanent action , and so made to go before Faith and Repentance * as if Faith were onely a declaration and signe of pardon of sinne from all eternity , yet that cannot be made good , as is to be shewed . A second difference floweth from the other , An immanent action is from eternity , and the same with Gods essence , but a transient action is the same with the effect produced . Hence the Orthodox maintain , That Gods decrees are the same with his nature . Hence when we speak of Gods willing such a thing , it is no more then his divine Essence , with an habitude and respect to such objects ; Gods Decrees are no more then God decreeing , Gods will no more then God willing : otherwise the simpliciy of Gods nature will be overthrown , and those volitions of God will be created entities , and so must be created by other new volitions , and so in infinitum , as Spanheimius well argueth , only the later part seemeth not to be strong or sufficient , because when man willeth , he doth not will that by a new volition , and so in infinitum , and why then would such a thing follow in God ? Besides its no such absurdity in the actings of the soul , to hold a progresse in infinitum , thus far , that it doth not determinately pitch or end at such an act . It is one thing to have things distinguished in God , and another thing for us to conceive distinctly of them . The former is false : The later is true and necessary . But with transient actions it is otherwise , they being the same with the effects produced , are in time ; And this is a perpetual mistake in the Antinomian , to confound Gods Decree and Purpose to justifie , with Justification , Gods immanent action from all eternity , with that transient , which is done in time . Whereas if they should do thus in matters of Sanctification and Glorification , it would be absurd to every mans experience , whereas indeed a man may as truly say , That his body is glorified from all eternity , as that his sins are forgiven from all eternity . And certainly Scripture speaks for one as well as the other , when it saith , Whom he hath justified , them he hath glorified . By these two differences , you may see , That pardon of sin is a transient action , and so Justification also , partly , because it leaveth a positive , real effect upon a man justified ; he that was in the state of hatred , is hereby in a state of love and friendship , he hath peace with God now , that once was at variance with him . Now when we say , There is a change made in a man by Justification , it is not meant of an inward , absolute and physical one , such as is in Sanctification , when of unholy we are made holy , but morall and relative ; as when one is made a Magistrate , or husband and wife : partly , because this is done to us in time , whereas immanent actions were from all eternity , and therefore it would be absurd to pray for them , as it is ridiculous for a man to pray he may be predestinated or elected . Some indeed have spoken of Predestination , as actus continuus , a continued act , and so with them it is good Divinity , Si non sis praedestinatus , ora ut praedestineris , If thou beest not predestinated , pray that thou maiest be ; but this is corrupt doctrine , and much opposeth the Scripture , which doth frequently commend election from the eternity of it , that it was before the foundations of the world were laid ; whereas now for pardon of sinne , it is our duty to pray that God would do it for us . This being thus cleared , we come to answer the next Question depending upon this , viz. Whether God doth justifie or forgive our sins before we believe or repent ? and our answer is negative , That God doth not . Although there are many who are pertinacious , that he doth ; and so they make Faith not an instrumental cause to apply pardon , but only a perswasion that sin is pardoned ; and thus repentance shall not be a condition to qualifie the subject , to obtain forgiveness , but a sign to manifest that sin is forgiven . This Question is of great practical concernment ; and therefore to establish you in the truth , consider these Arguments . 1. The Scripture speaks of a state of wrath and condemnation , that all are in before they be justified or pardoned . Therefore the believers sins were not from all eternity forgiven ; for if there were a time , viz. before his Regeneration and Conversion , that he was a childe of wrath , under the guilt and punishment of sin , then he could not be at the same time , in the favour of God , and peace with him . Now the Scripture doth plentifully shew , That even believers before their Regeneration are detained in such bonds and chains of guilt and Gods displeasure , Ephes . 2.1 , 2 , 3. There the Apostle speaking to the converted Ephesians , telleth them of the wretched and cursed condition they were once in , and he reckons himself amongst them , saying , They were children of wrath , and that even as others were : So that there is no difference between a godly man unconverted , and a wicked man , for that present state , for both are under the power of Satan , both walk in disobedience , both are workers of iniquity , and so both are children of wrath . It is true , the godly man is predestinated , and so shall be brought out of this state , and the other left in it . But predestination ( as is more largely to be shewed ) being an immanent act in God , doth denote no positive effect for the present of love upon the person ; and therefore he being not justified , hath his sins imputed to him , lying upon him , and therefore by the Psalmists argument , not a blessed man. This also , 1 Cor. 6.9 , 10 , 11. The Apostle saith of some Corinthians , That they were such as abiding in that state could not inherit the kingdom of God , and such were some of you , but ye are washed , but ye are justified . Therefore there was a time when these Corinthians were not justified , but had their sins abiding on them . Likewise all the places of Scripture , which speak of Gods wrath upon wicked men , and that they have no peace with God , must needs be true of all godly men while unconverted . He that believeth not , hath not life , and the wrath of God abideth on him , and without faith it is impossible to please God. Now who can deny but that this is true of Paul , while no believer , but an opposer of godlinesse ? The Psalmist also saith , God is angry with the wicked every day ; Was not this true of Manasses before his conversion ? It must therefore be a very poisonous Doctrine , to say , That God is as well pleased with a man before his conversion , as after . 2. If the Scriptures limit this priviledge of Justification and pardon only to those subjects that are so and so qualified , then till they be thus furnished , they cannot enjoy those priviledges . The places are many which testifie this , Act. 3.19 . Repent , that your sins may be blotted out . Therefore their sins stood uncancelled , as so many Debts in Gods register Book , till they did repent , Act. 26.18 . To turn them from darknesse to light , from the power of Satan to God , that they may receive forgivenesse of sins . Therefore they had it not , while under the power of darknesse , 1 Joh. 1.9 . If we confesse our sins , he is faithfull and just to forgive us our sins , which supposeth , That God doth forgive our sins only , when we confesse and forsake them , Matth. 6.15 . If ye forgive not , neither will my heavenly Father forgive you . It is in vain to number up more places , for these do necessarily prove sinne is not forgiven , till Faith and Repentance . They do not indeed argue a causality or merit , yet they infer a necessary presence in those that obtain pardon , and do hold by the same proportion , as those places which require Sanctification before Glorification . 3. Where the Scripture requireth many things to the obtaining of any speciall benefit , there that benefit cannot be said to be enjoyed , till all those things be brought about . Now the Word of God speaks of several things required to pardon of sin . There is the Grace and mercy of God , as the efficient cause , Psal . 51.1 . Isa . 43.25 . Rom. 3.25 . 2. There is requisite the bloud of Christ , as the meritorious cause ; for there can be no remission of sins without effusion of bloud , Rom. 3.25 . 1 Cor. 15.3 . Heb. 1.3 . 1 Joh. 4.10 . 3. There is Faith required as an instrumental cause , Act. 26.18 . Rom. 3.25 . Now although an instrumentall cause have not that worth or excellency as the efficient and meritorious have , yet it is as necessary in the way of an instrument , as the others are in their respective causalities : so that as a man may not from those places , which speak of Gods grace , inferre , therefore remission of sins is before Christs death : So neither may a man argue , because Christ died to take away our sins , therefore these are taken away before we believe . So that this Argument may fully establish us . We see the Scripture speaking of three causes cooperant to pardon of sin , therefore I may not conclude the effect is wrought till all those causes be . And as the Scripture speaks of these causes , so , as you heard , of many qualifications in the subject . Insomuch that it is so far from being a duty to believe our sins were pardoned from all eternity antecedently to faith and repentance , that we are undoubtedly to believe they were not . If the King proclaim a pardon to every one that shall humble himself , and seek it out . If the Physician prepare a potion , for the patient to receive it , shall any man say because of those causal preparations , that either the one is pardoned , or the other healed before their particular application of those things ? 4. If our sins be pardoned antecedently to our Faith and Repentance , then all those effects which are inseparable in the least moment of time from Justification , are also antecedent to our Faith and Repentance : But it is evident by experience , that is not so . It is a clear truth , That Sanctification of our natures is individually conjoyned one with the other . So that although there be a priority of nature , yet they are together in time . God pardons no mans sins whom he doth not heal , Rom. 8.1 . 1 Joh. 1.9 . Psal . 32.2 A man may be justified , and not glorified , but not justified and unregenerated . Then if so , a man shall be at the same time , unconverted , and converted , at the same time a member of Christ , and a member of the devil ; and so as they say , we are justified only declaratively in our own consciences , so we shall be regenerated , and converted only declaratively . Again , where sins are pardoned , there is blessednesse , as the Psalmist speaks , then I may call Paul a blessed Persecutor : Manasses a blessed murderer , for they had no sin imputed to them at that time . Besides those whose sins are pardoned , may boldly go to the throne of grace , and call God Father ; all which are contrary to the whole tenour of Scripture , which expostulateth with men , for taking his name or words into their mouth , and hate to be reformed : yet a Doctor of this Antinomian sour leaven , affirmeth * boldly , That God doth love us as well before conversion , as after , That God did love Paul with as great a love when he persecuted the Church , as when he preached the Gospel ; How must this devour up all godlinesse , when I may have the same faith and confidence in God for pardon in the acting of flagitious crimes , as well as out of them , in prayer and humiliation ? and if he may have the same faith , why not then the same consolations , and joy in conscience ? 5. If Justification do antecede our Faith , so that Faith doth only declare our pardon of sin , then any other grace may be said to justifie as well as Faith. For take any other grace , repentance , humility , joy , these are all the fruits of Gods Spirit , and so demonstrate his election of us , his justification of us . But how unanswerably do the Orthodox prove , a peculiar instrumental vertue in faith for pardon , which others have not ? The Apostle expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through faith in his bloud , not love of his bloud ; and indeed the Apostle maintaineth that Gospel-position against false teachers , viz. That we are justified by Faith , not by works . The Question was not , Whether the works of the Law did justifie us declaratively only , but causally . So then by this Doctrine , Faith must no more be called the hand , or the eating and drinking of Christs body and bloud , but only made a sign of such mercies . 6. If pardon of sin be from all eternity , going before our Faith and Repentance , because of Gods election , then it must also be antecedent to the death and obedience of Christ . So that not only our tears , but Christs bloud shall be excluded from this great favor . The reason is plain , Because Gods predestination and election is antecedent to Christ , yea Christ is a fruit of our election : so that the Orthodox maintain against Arminians , though we be chosen in Christ , yet not for Christ . Christ is the meritorious cause of Justification and Glorification , but not of predestination , that is meerly from his own self ; so that if Gods act of predestinating us be enough to instate us into all this favour and love , what need is there of an atonement by Christs bloud ? and thus we may urge a Doctors Argument upon himself : All the elect of God are justified , but all the elect of God are elected antecedently to Christs merits , therefore they are justified before Christs merits . 7. If ( because it s said , Ephes . 2. That while we were dead , Christ gave himself for us : And Rom. 5. That he died for the ungodly ) it followeth , Our sins are pardoned before we believe , then it will also follow , that all mens sins are pardoned . For the Texts that speak thus of his dying for the ungodly , and for enemies , make no distinction of one from another : And thus a Judas as well as a Peter is bound to believe his sins are pardoned . Those that argue against all qualifications , and say , God requireth nothing of thee , though lying in thy bloud , must needs hold an universal promiscuous pardon of all , and that such a sin as presumption is not possible ; for if I believe that Christ died to take away my sins , though I walk in all disobedience , yet that is not presumption , but a duty . It is true the Orthodox call upon those who lie groveling in their swinish lusts to come unto Christ , and to believe in him ; but what is that faith ? Not a faith that sins are already pardoned , but a faith relying on him for pardon , which faith also at the same time cleanseth and purifieth the heart . Therefore let us take those general Texts , which speak of Christs dying to take away the sins of enemies ; and let any Antinomian give a true reason , why one mans sin is pardoned rather then another ; and although to evade this , they fall into another error , holding Christ died for all ; yet that will not serve the turn , unlesse they hold , That all men shall actually be saved , and none damned ; for those Texts speak of a benefit that is actually obtained for those , in whose behalf he died . And thus I have produced seven Arguments for the antecedency of our Faith and Repentance to our Justification , as many in number , as the fore-quoted Author brings against it . Other grounds may be pleaded to this purpose , when we shall demonstrate , that all sins are not pardoned together . Use , Of Exhortation , To avoid all presumption , whether it be wrought in thee by thy own carnal heart , or corrupt Teachers , and that is , when thou believest pardon any other way then in Scripture-bounds ; there is a Pharisaical presumption or Popish ; and there is an Antinomian or Publican presumption . The former is , when we hope for pardon , partly by Christ , and partly by our own works and merits . The other is , when we expect it , though living and walking in sin . Now it is hard to say , whether of these is more derogatory to Christ . The one sins in the excesse , the other in the defect . Be not therefore a Pharisee , excluding Christ either in whole or in part from the cause of pardon , Tutius vivimus , quando totum Deo damus ; we live more safely , when we give all unto God , and take nothing unto our selves . In the next place be not a Publican . Think not to have Christ and Belial together ; expect not pardon for sin without repentance of it . The world is filled with these two kinde of presumers : some limit Gods grace , and associate their performances with it . Others extend it too far , and conjoyn their lusts with it . But as the Apostle saith , If of works , and of the Law , then there is no grace : So we may , if of lusts , and prophane impieties , then there is also no grace . We are therefore both to avoid sins , and carnal confidence in our own righteousnesse , if we would have Christ all in all . In vain did Peter and Mary Magdalen pour out their souls with so much bitternesse , if pardon of sin may be had without this . It is Hieroms observation , That in all Pauls Salutation , Grace goeth before Peace , for till Gods grace hath pardoned our sins , we can have no peace , and God doth not pardon , but where he gives repentance . Labour therefore for that which is indeed the good of thy soul , viz. Pardon of sinne . When the rich man in the Parable , speaking of the corn in his barns , said , Soul , take thine ease , thou hast much good laid up for thee . He spake as if he had porcinam animam , the soul or life of an hog ; for , what good is corn and wine to a mans soul ? Forgivenesse of sin and reconciliation with God ; that is the connatural and sutable good and happinesse for the soul . LECTURE XXI . MAT. 6.12 . And forgive us our debts . IT hath been proved , That God doth not justifie or pardon a man till he doth believe ; and that the wrath of God abideth upon such an one . It is necessary in the next place to answer those Objections which are propounded by the Adversaries , because some of them carry a specious pretence with them . And indeed the Antinomian with those Arguments he fetcheth from some places of Scripture , is like David in Sauls Armour , not able to improve them , the weapons being too big for him . But before I enter into the Conflict , its worth the enquiry , what the judgement of the Orthodox is in this point . The Remonstrants , Acta Synod . p. 293. bring severall places out of our Authours , Lubertus , Smoutius , Piscator , and Others , wherein they expresly say , That God doth blot out our sins , before we either believe or amend our lives , and that this pardon doth antecede our knowledge of God , Faith , Conversion , or Regeneration of the heart . Thus also D. Twisse , in the place before quoted . Pemble also to this purpose ( pag. 24. ) The Elect ( saith he ) while unconverted , they are then actually justified , and freed from all sin by the death of Christ ; and so God esteems of them as free , and having accepted of that satisfaction , is actually reconciled to them : But the falshood of this will appear in Answer to the sixth Argument . When Grotius had distinguished of a two-fold remission , a full remission , and a lesse full remission , holding this later kinde of remission to be given to impenitent sinners , abusing two places of Scripture for this purpose , Rom. 5. 10. 2 Cor. 5.19 . Rivet confuteth him , making it a sure truth , That sins are not actually remitted , but to those that repent , and saith , Quinam sunt ii , qui volunt actu remissa peccata cuiquam ante conversionem ? certè nobis sunt ignoti . Who are they that say , sins are actually pardoned before conversion ? Certainly they are unknown to us . Although we acknowledge the price of reconciliation and redemption to have been prepared for the elect from all eternity , or in Gods purpose and intention remission of sins to have been ordained for them , even as conversion , which in his time by Gods grace are to be effected . Thus Rivet , vind . Apol. p. 127. If therefore any of our Orthodox Authors have acknowledged a remission of sins before faith , it hath been in a particular sense to oppose the Arminians , who maintain a reconciliability , and not a reconciliation by Christs death , and not in an Antinomian sense , as is more largely to be shewed in answering of their Objection , brought from Christs death for enemies and sinners . Indeed some learned and worthy men speak of a Justification before faith in Christ our head , as we are accounted sinners in the first Adam or common person . Thus Alstedius in his supplement to Chamier , pag. 204. when Bellarmine arguing against the holiness of the Protestants Doctrine , and bringing this for a paradox above all paradoxes , That I must be justified by faith , and yet justifying faith be a believing that I am just and righteous ; which is ( saith Bellarmine ) besides and against all reason ; He answereth among other things , That Christ and the elect are as one person , and therefore an elect man is justified before faith in Christ , as the principle of righteousnesse before God ; and then he is justified by faith as an instrument , perceiving his justification in that righteousnesse of Christ . So that faith as it goeth to the act of justification , is considered in respect of that passive application , whereby a man applieth the righteousnesse of Christ to himself , not of that active application whereby God applieth to man the righteousnesse of Christ : For this application is only in the minde of God. To this purpose the learned Zanchy in his Explication of the second Chapter of the Epistle to the Ephesians , upon those words , vers . 5. [ And you being dead in sin , he hath quickned together with Christ ] doth in the first place distinguish of a two-fold quickning , One whereby we are freed from the guilt of sinne , and invested with a title or right to eternal life ; The other from the power of sinne , whereby we are made spiritually alive to God. The former is Justification , the later Sanctification . Now ( saith he ) this two-fold blessing is to be considered in Christ , and in our own persons . In the first respect , God did quicken us in Christ , when by his death ( sinne being expiated ) he freed from guilt all the elect that have been and shall be , considering them as members in Christ their head . In the later respect , God doth it , when having given us faith , he gives us also remission of sins , and imputeth Christs righteousnesse to us . And afterwards the fore-quoted Author , making this Objection to himself , How Christ could be said to be freed from the guilt of sinne , who had no sin ? He answereth , The person of Christ is considered two wayes ; First , in it self , as God-man , and so Christ was not bound by any guilt . Secondly , as appointed head , and so representing our persons . In this respect , as God laid our iniquities upon him , Isa . 55. So when they were expiated by his bloud , then was he released from the guilt of those sins . We might instance in other Authors , but these may suffice to certifie , that some orthodox and learned Divines do hold a Justification of the elect in Christ their head , before they do believe , yet so , as they acknowledge also a necessity of a personal Justification by faith , applying this righteousnesse to the person justified . Therefore although this Doctrine passe for true , yet it will not strengthen the Antinomists . Although even the truth of this opinion may modestly be questioned , unlesse by being justified in Christ our head , we mean no more , then that Christ purchased by way of satisfaction our Justification for us , and so virtually we were justified in Christs death and resurrection . But the learned men of that opinion , speak as if God then passed a formal Justification upon all ( though afterwards to be applied ) that are elected ; even as in Adam sinning all his posterity were formally to be accounted sinners . Now this may justly admit a debate , and there seem to be many Arguments against it . First , If there were such a formal Justification , then all the elect were made blessed and happy , their sins were not imputed to them : for so in Adam when accounted sinners , they are wretched and miserable , because sin is laid to their charge . And if the elect before they believe or repent were thus happy , how then at the same time could they be children of wrath ? and so God imputing their sins to them , Can God impute their sins to them , and not impute them to them at the same time ? It is true , if we say , That Christ by his sufferings obtained at Gods hand , that in time the elect should beleeve and be justified , this is easily to be conceived ; but it is very difficult to understand , how that all our sins should be at the same time done away in Christ ( who is considered as one person with us ) and yet imputed to us . Secondly , I do not see how this Doctrine doth make our justification by faith to be any more then declarative , or a justification in our conscience only , and not before God , and so by believing our sins should be blotted out in our sense only , when they were blotted out before God by Christs death already . And so our Justification by faith , shall be but a copy fetcht out of the Court roll , where the sentence of Justification was passed already , whereas the Scripture speaks to this purpose , That even before God , and in his account , till we do believe and repent , our sins are charged upon us , and they are not cancelled or blotted out , till God work those graces in us . Therefore this opinion may symbolize too much with the Adversary ; and indeed none of the meanest Antinomians * speaks of an original reconciliation which was wrought by Christ on the cross , without any previous conditions in us , and urgeth that parallel of the first Adam , in whom we all sinned before we had any actual being ; as also that Text , Col. 3.1 . where we are said to be risen with Christ . Thirdly , It is difficult to conceive , how Christ should represent any to his Father , thereby to partake of the heavenly blessings which come by him , till they do actually beleeve , and are incorporated in him , for they are not his Members till they do believe : and till they are his Members , he cannot as an head represent them . It is true , God knoweth whom he hath elected , and to whom in time he will give faith , whereby they may be united to Christ , and so it 's in Gods purpose and intention to give Justification and Sanctification to all his elect : but these being mercies vouchsafed in time , and limited to such qualifications in the subject , I see not how they can be said to be justified in Christ ( before they do believe ) otherwise then virtually and meritoriously . It is true , we are all condemned in Adam , because that was a Covenant made with him and his posterity , so that the issues thereof fell upon them by a natural and necessary way : but it is not so in the second Adam . Neither do those places , Ephes . 2.5 , 6. Colos . 2.13 , 14. prove any more , then that in and through him , we do obtain such mercies there spoken off : and although we are said to sit in heavenly places already , yet that is because of the certain right we have thereunto ; in which sense also , he that believeth is said to have eternal life ; and Christ being the first fruits doth sanctifie the whole lump . As for that place , 1 Tim. 3. where Christ is said to be justified in the spirit , that makes nothing at all to this Justification we speak of . For the meaning is , That Christ was declared just , and absolved from all the reproaches cast upon him , by the spirit of God , which was done several waies , as by the witness exhibited from heaven unto him , by the innumerable miracles he wrought . In which sense , Mat. 11. Wisdom is said to be justified of her children . So that Act. 2.22 . seemeth to be a full Commentary on this place , Jesus of Nazareth , a man approved of God among you by signs and wonders , which God did by him in the midst of you : And this is that Justification of himself , which Christ speaks of , Isa . 50.8 . It is true the Apostle doth apply that spoken of Christ to every believer , Rom. 8. by way of allusion ; and the rather , because Christ being the head of the elect , it will be made good of them in time , when they do believe : otherwise election is not enough to free from present accusation or condemnation , unless by faith they be actually in Christ , as is to be shewed more at large . But this is a digression . It is the constant opinion of the Orthodox , That a man is not justified , or hath his sins pardoned , till he doth beleeve . I have brought Arguments to prove the point , and now addresse my self to remove their Objections . The first is brought from Infants , who are justified , and yet do not beleeve , therefore before faith some are justified . First , The case of Infants is of a peculiar consideration , and therefore not to be attended unto in most Questions : yea the Scripture pressing the things requisite to salvation , as repentance , obedience , &c. cannot be understood of Infants . And Suarez argueth against Justification by faith in the general , upon this ground , Because Infants are justified without it , so that the Argument ( if it proveth any thing ) would prove a Justification without faith , rather then before faith . Suppose a man should argue about glorification , as the adversary doth about Justification . Infants are glorified without fruits meet for repentance , Therefore men grown up also may be , How absurd would that be ? Therefore if the conclusion of the Argument were granted , viz. Some that do not believe are justified , restraining it to Infants , the main Question would have no detriment . The opponent laieth down this conclusion ( Reconc . of man with God , p. 5. ) That mans actual reconciliation to God , requireth previous conditions to be wrought in him by Gods Spirit , before he can be reconciled actually to God ; among which he reckoneth believing as the chief . Now I may retort on him thus , Infants are actually reconciled to God , but Infants do not believe , Therefore some are actually reconciled to God that do not believe . Secondly , The opponent cannot but know , that there are Learned men , who hold Infants have actual faith , and do believe , Therefore to them his Argument is of no force . It may very well be thought , that they have actual sins , not such as are in men grown up , accompanied with reason and will ; but those immediate motions of original corruption in them . For although original sin be not peccatum actuale , yet it is , peccatum actuosum , if it be not an actual sin , yet it is an active sin , and therefore may not be thought idle in an Infant . Austin lib. 1. Confes . c. 2. Vidi ego Zelantem parvulum , &c. I have observed envy in an Infant , when another little childe hath sucked his breast , and so they have sinfull anger , which made the same Father say , Imbecillit as m●mbrorum infantilium innocens est , non animus infantum . There is more innocency in their bodies , then in their souls . Now if there be actuall motions of sin before the use of reason , why not actuall motions of Gods Spirit . That it is possible , John Baptist makes it without question : all the doubt is , Whether God doth ordinarily so to Infants . Aretius is alledged by some to hold , That * even repentance may be attributed to Infants out of Joel 2.16 . but the command there is , That parents should bring their children into the publike humiliation , that by the sight of them they may be the more fervently stirred up to pour out their praiers before God. Thirdly , That which the most solid Divines pitch upon , is , That Infants have , ( I speak not generally , but indefinitely ) a seed of faith , because they have the Spirit of God and regeneration , otherwaies they could not be saved ; and by this seed of faith , they become members of Christ , and that relation which is in their faith to Christs merits , is the instrument by which they obtain remission of sin . As for that place , Faith cometh by hearing , it is to be applyed to the ordinary means of faith , and that in persons grown up . Neither can I say , that an Infant is bound to have actuall faith ; for happily in the state of integrity , Infants then , though they had the image of God , yet could not have put forth the actuall exercise of graces , and if they could not do it in that state , it is not to be expected they do so now . Fourthly , It is not enough for him to prove they are justified before they beleeve , but also before they be any way united to Christ , Let that union be conceived how it can by us . For if a man be justified , because he is elected , as his third Argument would prove ; then he is to shew , that Infants not only before they beleeve , but before they have any union with Christ are justified , for the election of Infants must needs go before their union with Christ . And howsoever the opponent quoteth Austin saying , That which was wrought in John Baptist , to be a singular miracle , yet Serm. 14. d● Verbis Apostoli , on those words , He that beleeveth not shall be damned , makes this question , Vbi ponis parvulos baptizatos ? Where put you little children baptized ? profectò in numero credentium , truly in the number of beleevers . His second Argument is to this effect . He that is in Christ is justified . Now a man is in Christ , before he doth beleeve , because the tree must be good before the fruit can be . Therefore a man must be justified before he do beleeve . In answering this Argument many things are considerable . First , It must be acknowledged a very hard task to set down the true order of the benefits bestowed upon us by God. The assigning of the priority and posteriority of them is very various according to the severall judgements of men interessed in that controversie . The opponent ( it may be knoweth ) that there are some , who say Christ , or the Spirit of Christ is first in us by way of a moving or preparing principle , and afterwards as a principle inhabiting and dwelling in us ; That as some say , Anima fabricat sibi domicilium , the soul makes its body to lodge in ; it works first efficiently , that afterwards it may formally , so they say Christ doth in us . As the silk-worm prepareth those silken lodgings for her self to rest in . So that according to the judgement of these men , Christ , or his Spirit , doth efficiently work in us the act of believing , by which act Christ is received to dwell in us . And in this way , Christ hath no union with us , till we do believe . He worketh indeed in us before , but not as united to us . Now according to this opinion , the answer were easie , That we are not in Christ , till we do beleeve ; Though Christ be in us , as working in us , and upon us . Yea faith would first be wrought , and then Christ with his benefits of justification , &c. would be vouchsafed to us ; but there are Reasons why it is not safe to go this way . And indeed that Charta magna or grand promise for regeneration , doth evidently argue , the habits or internall principles of grace , are before the actions of grace , Ezek 36.26 . God takes away the heart of stone , and giveth a new heart , an heart of flesh , which is the principle of grace , and afterwards causeth them to walk in his Commandments , which is the effect of grace . But secondly ( which doth fully answer the Objection ) It is true , our being ingraffed into Christ , is the root and fountain of faith , and of Justification too ; but yet so , that these being correlates ( faith and Justification ) they both flow from the root together , though with this order , that faith is to be conceived in order of nature before Justification , that being the instrument to receive it , though both be together in time . Therefore the major Proposition should be thus regulated , He that is in Christ doth believe , and is justified , or believing is justified ; for Justification as our Glorification , though it flow from Christ , yet it is in that order and time which God hath appointed . Neither is it any new thing in Philosophy , to say , Those causes which produce an effect , though they be in time together , yet are mutually before one another in order of nature in divers respects to their severall causalities . Christ is in us , and we in Christ , Christ is in us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of gift and actual working , and we are in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of receiving ; and both these are necessary , as appeareth , Joh. 15.5 . and both are together in time , yet so that in order of nature Christs being in us is before our being in him , and the ground of all our comfort and fruit , is not , because we are in him , but he in us ( even as the branch beareth fruit , not because it is in the Vine , but because the Vine is in it , communicating efficacy to it . ) Thus also faith and Justification are together , yet so as one is produced by the other , we are not justified , and therefore believe , but we believe and are therefore justified . Lastly , This may be retorted upon the opponent , who ( as was alleadged before ) denieth any actual reconciliation , till we do believe . But may not we strike the adversary with his own reason in this manner ? He that is in Christ is actually reconciled . But we must be in Christ before we do believe . Therefore we must be actually reconciled , before we do believe . I pass over the third , and reserve the fourth and sixth Argument ( being all one ) for the next Lecture , because in them is matter worthy of a large consideration . I come therefore to the fifth Argument , which is taken from the collation between the first Adam and second out of Rom. 5.18 , 19. From whence is argued , As in the first Adam we are accounted sinners before any thing done on our part ; so in the second Adam , we are to be justified before any thing wrought in us . This the opponent doth much triumph in , but without cause , as the answer will manifest . And in the first place we cannot but reject those Expositors of that text fore-quoted , who understand us to be sinners in Adam , only by imitation , or by propagation meerly , as from a corrupted fountain ; but we suppose it to be by imputation : Adam ( by Gods Covenant ) being an universal person , and so as Austin said , Omnes ille unus homo fuerunt , All were that one man. And therefore these do not rise up to the full scope of the text , who parallel Christ and Adam only as two roots , Origens or fountains ; for there must be a further consideration of them as two common persons , for our immediate fathers are a corrupted root , and we are corrupted by them , yet their sins are not made ours , as Adams was . Hence the Apostle laieth the whole transgression upon one , as by one mans disobedience , &c. Those that deny imputation of Adams sin ( as the Pelagians of old , and Erasmus with others of late ) do not relish that translation of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom all have sinned , but prefer the other , Forasmuch as all have sinned in him ; but both come to the same sense : and howsoever Erasmus say , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dative case must be understood causally , yet that is not universally true ; for Mar. 2.4 . there is mention made of the bed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the paralytique lay , it would be ridiculous to translate that inasmuch . So Act. 2. Be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the name , Heb. 9. Those ordinances consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in meats . We therefore grant , That Adams sin was ours by imputation , before we had any actual consent to it . In which sense Bernard called it , Alienum & nostrum , anothers sin and ours : yea , it is so farre from being ours by consent , that if a man on purpose should now will that Adams sin should be his , this would not make Adams sin imputed to him , it would be a new actual sin in the man , it would not be Adams sin imputed to him . Now although all this be concluded upon , yet it followeth not , that therefore we are justified in Christ before we believe . I acknowledge some eminent Divines have pressed this comparison ; but there is a vast difference in this very act of imputation , and the ground of it : for supposing the Covenant at first made with Adam , all his posterity by a naturall way are involved in his guilt , and so whether they will or no , antecedently to their own acts they are obnoxious to this guilt . Hence all men ( none excepted ) that are propagated in a natural way are thus corrupted , but in Christ we are by a supernatural way , and none are made his , but such as beleeve in him ; and he doth not represent any to God as his members , till they be incorporated into him by faith , which faith although it be a gift of God , yet by it we are enabled voluntarily to choose and embrace Christ . Many other differences there are , but I pitch on this only , as being fully to my purpose in hand . If therefore we were in Christ by a natural way , as we are in Adam , then antecedently to any thing wrought in us , we might be partakers of priviledges by one , as we are of curses by another . LECTURE XXII . MAT. 6.12 . And forgive us our Debts . WE proceed to the remaining arguments , which would maintain a justification before faith . The next is from Gods election , thus , All the elect of God are justified before God. But some of the elect do not beleeve . And the major is proved from , Rom. 8.33 . Who shall lay any thing to the charge of Gods elect ? It is God that justifieth . In the first place this Argument might easily be laid aside , for the Apostle doth not speak here of election , antecedentèr , antecedently to his other graces , which flow from that in time , but executivè , as it is executed and compleated in those that are elected . Therefore by the elect he meaneth those elect that believe , that are holy , that are conformable to the image of God , that do love him , as the context sheweth ; for otherwise we know Paul himself laid much to the charge of the Ephesians , though elect , when before their conversion , he said they were children of wrath as well as others ; and therefore by that adamantine chain , Whom he hath predestinated he hath called , whom he hath called he hath justified , whom he hath justified he hath gl●rified , it is plain , he takes election terminativè ( as they say ) in the effects of it , even till it hath obtained the utmost terminus , which is everlasting glory . 2. From this chain also is an infallible Argument against the Opponent , thus , Those only are justified that are called , But none are called or converted from all Eternity , Therefore none are justified from all Eternity . The major is grounded upon the method and order which the Apostle observeth , beginning with the highest round in that chain , which is Predestination , and ending in the lowest , which is Glorification : so that it cannot rationally be thought that the Apostle did not intend an exact order , and method in those expressions . 3. If so be a man ( because he is elected ) be justified from all Eternity , then it will also follow he is glorified from all Eternity . And so Hymenaeus●nd ●nd Philetus may be excused in this sense , if they say , The resurrection is past already . It is true , the Apostle useth words signifying time past , Whom he hath predestinated , he hath called , &c. But that is either to shew the certainty and infallible connection of these benefits together ; or else , because Predestination being necessarily for the time past , he would not alter the current of his expression for the following mercies . 4. The Apostle might well say , Who shall lay any thing to the charge of Gods elect ? and not of Believers , because election is the maternal mercy , it is the fountain and head from which all other flow . Hence the Apostle doth in the same Chapter limit mercies to those that are called according to Gods purpose , implying hereby , that this is the ground and root of all . But fifthly , To discover the fundamental weakness of this Argument . We are to take notice , That Predestination is an immanent act of God , and works no positive real effect upon the party elected , till in time , for howsoever it be an act of love , yet of love only by way of purpose and decreeing , and so doth not denote a change in the creature , but when that purpose or councel of God , ( which is altogether free ) hath determined it . Hence we are to co●ceive a love of God electing us from all Eternity , which doth produce another love of God ( not immanent in him , for so nothing is new in God , but transient in us ) and that is Justification ; from this love floweth another effect of love , which is Glorification . Some have doubted , Whether Election be an act of love ; and therefore have distinguished between Dilection and Election , as if Dilection did go before , and Election follow . But certainly the same act of God , as it doth will good to the creature , is Dilection , as it willeth it to this rather ●hen another , is Election . We grant therefore that Election is an act of great love , but it s a love of purpose or intention , not execution , it is Amor ordinativus , not collativus ; it is a love ordaining and preparing of mercies , but not bestowing them presently . Thus Austin defined Predestination , to be Praeparatio beneficiorum quibus liberantur , a preparing or ordaining of those mercies and priviledges , which the Elect shall have in time . And among men we see the purpose of giving such a gift is accounted love , as well as the gift it self . Now while a man is only under the love of Election , and no more , there is no actual Remission of sin , no acceptance or complacency in his person or duties . There is a purpose in God to do all these in time , but the mercies are not from eternity exhibited . So that in some respects there is a great difference between an elect Person unconverted , and a Reprobate : And again in some respects there is none at all . As for example , there is this grand difference , That although both be equally in sinne , and under wrath , yet God hath a purpose to bring the elect person infallibly out of that misery ; and in this respect God may be said never to hate him that is elect , ( In which sense , God is said to love Jacob , and hate Esau ) but the Reprobate shall perish eternally in his sinne . The Apostle saith , Rom. 11. Election hath obrained , because that will most certainly bring about both the means and the end . So that for all the Elect , The foundation of God standeth sure , having this Seal , The Lord knoweth who are his , 2 Tim. 2.19 . 2. There is no difference in this , in that for the present both are children of wrath , both aliens from the promise of grace , no promise of any gracious priviledge either for pardon of sin , or eternal glory belongs unto them , only Gods purpose will in time make an actual difference between them . Neither is this to make any contradictory will in God , for both these may well stand together , viz. Gods will , for the future to give pardon and glory , and yet to will neither of them to be for the present . All this is done with the same act of Gods will. If therefore hatred be taken as opposite to that love of Election , which God had from all Eternity , so an elect man , though unregenerate , is never hated ; but if it be taken largely for that displicency or wrath of God , which is contrary to the grace of Justification exhibited in time , so he may be said to be hated before his conversion : neither is it any wonder , if this be called hatred , seeing in the Scripture , less loving , is called hating sometimes , as the Learned observe . Neither doth this make any change in God , it only denoteth a change in the creature , as hereafter is to be shewed . So that the gross mistake , as if Ele●tion were all love , actually and expresly , and the confounding of the love of God , as an immanent act in him , with the effects of this love , hath made several persons split upon rocks of errors . But how love and anger are in God , is more exactly to be examined , when we speak of the meritorious cause of Justification , which is Christs merits : for indeed this Argument from Election , will as well put in for a Justification before any consideration of Christ , as well as of Faith , if every thing be duely weighed , as in that part ( God willing ) is to he shewed , where also the distinctions about Gods love are to be considered of . Some making a general love , and a special love ; others a first love and a second , or one flowing from the first ; others a love of benevolence or beneficence , and of complacency : But of these in their proper place . We proceed , and in the next place , we will put his fourth and sixth Argument together , being both grounded upon this , That Christ by his death gave a full satisfaction to God , and God accepted of it , whereby Christ is said so often to take away our sins , and we to be cleansed by his bloud . This Argument made the learned Pemble , pag. 25. to hold out Justification in Gods sight long before we were born , as being then purchased by Christs death , otherwise he thinks we must with the Arminians say , Christ by his death made God placabilem , reconcilable , not placatum , reconciled . No ( saith he ) it is otherwise , the ransome demanded 〈◊〉 paid and accepted , full satisfaction to the divine Justice is given and taken , all the sins of the Elect , all actually pardoned . This is a great oversight . For first , Though Christ did lay down a price , and the Father accept of it , yet both agreed in a way and order when this benefit should become theirs , who are partakers of it , and that is , when they believe and repent . Now Bonum est ex integris causis , if God the Fathers Covenant be to give pardon for Christs sake to those that do believe ( which faith also is the fruit of Christs death ) then may we not separate Christ from faith , no more then faith from Christ , or God the Fathers love from both . If Christ had died for such a man to have his sins pardoned , whether he had faith in him or no , then this Argment would have stood firm : God then , did accept of Christs death , and becomes reconciled , but in that order and way which he hath appointed . 2. This Argument doth interf●re with that of Election ; for there pardon of sin doth take its rise from Election , but here from the time God laid our sins upon Christ . And indeed the Antinomians are at a variance amongst themselves , some fetching the original of pardon from one way , and some from another . 3. We do not say , That faith is the condition of Christs acquiring pardon , but of the application of pardon . Faith doth not make Christs merits to be merits , or his satisfaction to be satisfaction . This ariseth from the dignity and worth of Christ . It would be an absurd thing to say , That faith is the cause why God doth accept of Christs merits , and receiveth a satisfaction by him . This were to make the instrumental cause , a meritorious cause . The Arminians they make Christ to have purchased pardon upon condition of believing , which believing they do not make a benefit by Christs death ; yea they say , Nihil ineptius , nibil vanius , nothing is more foolish and vain then to do so . Now this indeed is an execrable errour , to hold Christ died only to make a way for reconciliation , which reconciliation is wholly suspended upon a mans faith , and that faith comes partly from a mans will , and partly from grace , not being the fruit of Christs death , as wel as remission of sins it self . But we say a far different thing , Christ satisfied Gods wrath , so that God becomes reconciled , and gives pardon , but in the method and way he hath appointed , which is faith , and this faith God will certainly work in his due time , that so there may be an instrument to receive this pardon . For the opening of this , when it is said , Christ satisfied Gods wrath , this may have a different meaning , either that Christ absolutely purchased reconciliation with the Father , whether they believe or no , without any condition at all , as Joab obtained Absoloms reconciliation with David , or Esther the Jews deliverance of Ahashu●rosh , Or with a condition . In the former sense it cannot be said , because the fruits of Christs death are limited only to believers . If with a condition , then either Antecedent , which is to be wrought by us , that so we may be partakers of his death , and that cannot be , because it is said , He died for us while sinners and enemies . And this is Arminianism , for by this means only a gate is set open for salvation , but it may happen that no man may enter in : or else this condition is Concomitant or consequent , viz. A qualification wrought by the Spirit of Christ , whereby we are enabled to receive of those benefits , which come by his death ; And in this sense it is a truth ; and by this , the foundation of the Opponent is totally razed . For Christ took away the sins of those , for whom he died , and reconciled them to God , and this absolutely , if by it we understand any condition anteceding to be done by us : but not absolutely , if it exclude a condition that is consequently wrought by the Spirit of God , to apply the fruits of Christs death : so that the actual taking away of sins is not accomplished , till the person for whom he died be united to him by Faith. Hence the Scripture speaks differently about Christs death ; sometimes it saith , He died for us sinners and enemies ; and in other places , John 15.13 . He layeth down his life for his friends , and his sheep . Joh. 17.19 , He saith , he prayeth and sanctifieth himself for those that shall believe in him , viz. in a consequent sense ; for those who by faith shall lay hold on his death . So that faith hath a two-fold condition , the first of the time , when sins are taken away by Christs death , and that is , when they believe . 2. Of whom these priviledges are true , and that is , of such who do believe . Now all this may be the further cleared , if we consider , what kinde of cause Christs death is , to take away our sins . It is a meritorious cause , which is in the rank of moral causes ; of which the rule is not true , Positâ causâ , sequitur effectus , The cause being , the effect presently followeth . This holdeth in natural causes , which necessarily produce their effects , but moral causes , work according to the agreement and liberty of the Persons that are moved thereby . As for Example , God the Father , is moved through the death of Christ to pardon the sins of such persons , for whom he dieth . This agreement is to be made good , in that time they shall pitch upon in their transaction . Now it pleased the Father , that the benefits and fruits of Christs death should be applied unto the believer , and not till he did believe , though this faith be at the same time also a gift of God through Christ . It is good therefore , when we either call Election absolute , or say , Christ died absolutely , to consider that Absolute may be taken as opposite to a Pre-requisite Condition , which is to be fulfilled by us , so that upon this , Election , and the fruits of Christs death shall depend ; or else Absolute , may be taken , as it opposeth any Means or Order which God hath appointed , as the way to obtain the end ; and in this later sense , it would be a grand absurdity to say , Election is absolute , or Christ died absolutely , for if this were so , the prophane Argument about Election , would have truth in it . If I be elected , let me live never so wickedly , I shall be saved . And the Arminian Argument , That every one were bound to believe that Christ died for him , though wicked and abiding so , would not well be avoided . His last Argument is from the unchangeableness of Gods love , If we are not justified in his sight before we believe , then God did once hate us , and afterwards love us . And if this be so , why should Arminians be blamed , for saying , We may be the children of God to day , and the children of the devil to morrow ? Hence he concludes it , as undoubted , That God loved us first , before we believe , even when we were in our bloud . In answering of this Argument , several things are considerable , First , It must be readily granted , That God is unchangeable , Jam. 1.17 . God is there compared to the Sunne , and is therefore called , the Father of Lights , but yet is preferred before it , because that hath Clouds sometimes cast over it , and sometimes is in eclipse , but there is change , or shadow of change with him . The Heathens have confessed this , and so argued , If God should change , it would be either for better or worse ; for worse , how could it be imagined ? for better , then God were not absolutely perfect . Most accursed therefore must Vorstius his blasphemy be , who purposely pleads for mutability in God. But secondly , As this is easily to be confessed , so the difficulty of those Arguments , brought from the things which God doth in time , and not from all Eternity , have been very weighty upon some mens shoulders ; insomuch that they thought this the only way to salve all , by saying , That all things were from Eternity . And certainly by the Antinomian Arguments we may as well plead for the Creation of all things from all Eternity , as that we are justified from all Eternity , for all are equally built upon this sandy foundation , That because the things are done in time , therefore there must be some new act of will , or love in God , which would imply God is mutable , not loving to day , and loving to morrow ; Therefore to avoid this , they say , All is from Eternity . Origen who was called by an ancient Writer Centaur , because of his monstrous opinions , argued thus , lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cap. 2. As there cannot be a father without a sonne , or a Master and Lord without a possession , so neither an omnipotent , unless there be those things about which this power may be exercised . Now although it be true , That De Deo etiam vera dicere periculosum est , because of the weakness of our Understandings to perceive his infinite lustre , Yet thirdly , It is well cleared by the Schoolmen , That those relations which are attributed to God in time , as a Creatour , Father , or Lord , are not because of any new thing in God , but in respect of the creatures ; so that when the world is created , when a man is justified , we say , God who was not a Creator before , is a Creator , who was not a Father by grace , is now by grace ; not because any new accident is in him , but because there is a new effect in the creatures . Thus , if a man once the childe of wrath , be now a son of Gods love , the change is not in God , but in the creature . For the better clearing of this , we are to take notice in the fourth place , That it is one thing , as Aquinas observeth , Mutare voluntatem , to change the Will ; and another thing , Velle mutationem , to Will a change . By the same unchangeable Will , we may Will several changes in an Object . As the Physician without any change of his Will , may will his Patient to take one kinde of Physick one day , and another the third : here he wils a change , but doth not change his Will. Thus God with the same Will , decreed to permit in time such an elect man to be in a state of sin , under the power of Satan , and afterwards to call him out of this condition , to justifie his person ; here indeed is a great change made in the man , but none at all in God. There is no new act in God , which was not from all Eternity , though every effect of this love of God was not from Eternity , but in time . Hence when our Divines argue against Arminians , That if the Saints should apostatize , Gods love would be changeable , it is meant of Gods love of Election , which is an absolute purpose and efficacious will to bring such a man to glory : now although such a decree was free , and so might not have been ; yet ex hypothesi , supposing God hath made this decree , it doth very truly follow , That if that Saint should not be brought to glory , God would be changeable . And besides this immutability , which may be called an immutability of his nature , there is another of his Word and Promise , whereby he hath graciously covenanted to put his fear in their heart , that they shall never depart from him : Now if any of the Saints should totally or finally apostatize , Gods mutability would be seen in both those respects of his nature or will , and of his truth and fidelity . But the case is not the like , when a man at his first conversion , is made of a childe of wrath , a childe of grace ; partly because there was no such absolute decree of God from Eternity , that he should be for no space a childe of wrath , but the clean contrary ; and partly because there is no such word or promise unto any unconverted person , that he shall be in the favour of God ; but the Scripture declareth the clean contrary . This duly considered , will give a clear reason , why it is no good Argument to say , Such a man in his sins to day , is a childe of wrath ; and converted to morrow , is a son of grace : Therefore God is changeable . But on the other side , if a man should argue , An Elect man received into the state of grace , may fall totally and finally , Therefore God is changed , would be a strong and undeniable inference . And indeed for this particular may the Arminians be challenged , as holding Gods mutability , because they hold , That notwithstanding Gods decree and purpose to save such a man , yet a man by his own corruption and default , shall frustrate God of this his intention . Otherwise all know , Adam was created in a state of Gods favour , and quickly apostatized into the contrary : so that we may truly say , Adam was one day , ( yea hour , as some ) a childe of Gods favour ; and in another of his wrath , yet the change was in Adam , not in God , both because God had not made an absolute Decree from all Eternity for his standing , as also because he had made no Promise to preserve him in that happy condition . In this sense 1 Pet. 2.10 . it is said , Which in time past were not a people , but now are the people of God , which had not obtained mercy , but now have obtained mercy . And whereas the Opponent saith , God loved us before we did believe ; it is true , with a love of purpose ; but many effects of his love are not exhibited till we do believe . He loveth us ▪ and so worketh one effect of love in us , that that effect may be a qualification for a new and further effect of love . He loveth us , to make us his friends , and when he hath done that , he loveth us with a love of friendship . God loved us before he gave Christ , for out of that love he gave us Christ , that so when Christ is given us , he may bestow another love upon us . Now because it is ordinary with us to call the effect of love , love , as the fruit of grace is grace ; Therefore we say , In such a time God loved not one , and afterwards we say , He doth love the same , not that herein is any change of God , but several effects of his love are exhibited . As we call the effects of Gods anger , his anger , Poena patientis , ira esse creditur decernentis , The punishment on the offender , is judged the anger of the inflicter : and by this means we say sometimes God is angry , and afterwards he ceaseth to be angry , when he removeth these effects of his anger : so a man is said to be loved , or not to be loved according to the effects of Gods love exhibited in time , and God hath so appointed it , that one effect of his love should be a qualification in the subject for another , as sanctification for glorification . LECTURE XXIII . MAT. 6.12 . And forgive us our Debts . THe next Question to be considered , is , Whether in this prayer , we pray only for the Assurance of Pardon , not Pardon it self ? For thus the Antinomians answer to the Objection fetched from this place , that the whole sense of this Petition is , That we may feel in our selves , and assuredly perceive , what pardon God had given us before , Honey-Comb . p. 155. So Den reconcil . of God to man , p. 44. making this Argument of the Text against himself , If we pray for forgiveness of sins , then sins are not forgiven before , answereth , The Protestants ( saith he ) with one consent hold , That they do beg at the hands of God greater Certainty and Assurance of Pardon , and he instanceth in a condemned person , that is upon the ladder , who having received the pardon of his Prince , may when called into the Kings presence fall down and say , Pardon me my Lord and King ; but this is to abuse Protestant Authours , for although many of them may make this part of the meaning , yet none make it the only meaning . Gomarus in his Explication of this Petition , doth excellently confute Piscator , for explicating Pardon of sin by a Metonymy of the subject , viz. The sense and feeling of this in our hearts , and saith , That such a signification cannot be proved out of any place of Scripture , nor out of the language of any good Authors , and one of his reasons is this , Prayer for pardon of sin would be imprudently taken out of the Lords Prayer ; for he , who prayeth for the sense and feeling of a thing , supposeth it already done . Now ( saith he ) every wise Petition hath for its object , a thing to come , and not a thing past . This also Bellarmine objecting against special Faith , as if it were a confidence that my sins are forgiven already , he makes it as absurd upon this ground to beg for pardon , as it would be to pray , that Christ may be incarnated , or made flesh . Crocius in his answer to this , Disput . de fidei justificantis objecto , pa. 131. saith , as you heard before , That those things indeed use not to be prayed for , which are so done , that they are never done more ; but those things which are so done , as that they may be often done again , may be prayed for . The incarnation of Christ was once done , and can be no more , but Remission of sins is so done , that it continueth further to be done , and its last effect is reserved for the future . For as often as we sin , so often there is need of Repentance . So that by his Judgement Remission of sinne is not like Creation , which once was , and is not reiterated , but conservation . More might be said out of Authors , but I come to answer the Question . First , We grant it a duty for that believer , who knoweth his sins are pardoned , to pray for further Faith and Assurance of the Pardon . For seeing our Faith admits of degrees , and is sometimes staggering , ready to sink , no marvel if it needs supports . Thus David although he heard his Pardon proclaimed , yet makes that poenitential Psalm , Psal . 51. for mercy to do away his sins , which was by appeasing his conscience , and satisfying his soul with the goodness of God : for as a godly man , though he have truly repented of his sins , yet upon any sad occasion doth reiterate his Pardon , as Paul many times hath his heart-ake for his former blasphemies and persecutions ; so it is necessary to have the sense and apprehension of his Pardon reiterated to his own comfort and consolation . There is no mans Assurance about Pardon , so high and unmoveable , but it many times meeteth with violent assaults , and therefore needeth oil to be frequently poured into his wounds , Comfort , comfort ye my people , ( saith the Prophet . ) There must be an ingemination of the duty , else the soul at first will not hearken . In the second place , We may conceive of four sorts of persons praying for this Pardon of sin . The first is an unconverted and unregenerated man. For although he cannot call God Father , and so not pray in Faith , yet he is bound to pray . The Socinians interpret that compellation , Our Father , not actually , but dispositively ; as if the meaning were , who art ready and willing to be a Father . But that is not the full meaning of that place . There lieth an obligation upon unregenerate men to perform holy Duties , though they cannot do them acceptably . Their impotency to do them , doth not disoblige from the command to do them . Now its plain , that such a person praying for forgiveness , doth not pray for the Assurance of that which is already past ( for so no sinne is forgiven to him ) but for initial Pardon , which he never yet hath enjoyed . The second sort of persons praying this Prayer , are those that at their first conversion humble themselves , and seek unto God for his face , and reconciliation with him . Now those that are thus in their beginnings , and new birth , they can pray in no other sense , but for initial and first Pardon ; for as that is the first time they begin to have sorrow and brokenness of heart ; so that is the first time they begin to partake of Pardon ; Pardon of sin and Faith they are correlates , and so are together . A third rank is of Believers in their progress of holiness and sanctification , walking without any scandal or offence in the wayes of God : They , in this Petition have a two-fold sense , the one an Assurance of the Pardon of sins , that are already forgiven them ; and the other is a renewed Pardon for the renewed infirmities they continually are plunged into . Lastly , There are lapsed Believers , who have fallen into some grievous sins , and thereby have made desperate wounds upon their own souls , and these have agonies and pangs of heart , much like their first conversion . Therefore it s called so , When thou art converted strengthen thy brother , saith Christ to Peter . This recovery out of the sinne they were plunged into , was like a new conversion . By such a commotion as this made in the soul , there is nothing but darkness and confusion , and they pray for pardon , as if this were the first time . They fear all their former wayes to have been hypocrisies . Thus David Psal . 51. prayeth for the restoring of joy to him , that his broken bones may be heaeled ; as also for truth in the inward parts . Now although such a mans former sins were indeed forgiven him , yet it is to his sense and feeling as if it were not so , but rather the contrary is feared by him , that Gods wrath doth still abide on him . Hence he prayeth for Pardon in his own judgement , as one who yet never hath been acquitted by God. So that according to the several conditions of the persons prayings , we may suppose several senses in the Petition . But in the third place , to answer the Question , we say , That Assurance of pardon is not the only thing praied for . And that for these Reasons . First , We are never to depart from the literall sense of the words , without an evident necessity , but the plain undoubted sense is , That God would forgive our sins ; for our Saviour minding brevity in this Prayer , no doubt would speak his sense in the most perspicuous and clear manner that can be . As therefore if Christ had said , Make us to be assured of the pardon of sin . The Antinomian would not have gone from the letter , but pressed us to that : So on the other side , when Christ saith , Forgive us , and not Give us the sense of forgivenes , we have cause to cleave fully to that : and this may be illustrated by two further considerations , the former of those places where God is said not to forgive , the later of those where forgiveness is applied of one man unto another . When the Prophet Isaiah speaking of the Israelites , how their Land was full of Idols , and both great and mean men did humble themselves before them , Isa . 2.9 . prayeth , that therefore God would not forgive them . Can any one make the meaning to be , that God would not give them the assurance of their forgiveness ? Mat. 12.32 . The Evangelist saith , All other sins may be forgiven , but that against the holy Ghost shall never : Now in that sense , other sins are said to be forgiven , in which sense that is denied to be forgiven : and that is denied to be forgiven , not in respect of Assurance and Declaration to a mans conscience only , but really and indeed . Therefore the sins forgiven are in the like manner forgiven . Again , It is plain , That by Pardon is not meant Assurance of Pardon only , because when applied to men , it cannot admit of such a sense . Now the Petition runs thus , That God would forgive us , as we forgive others ; and there is no man will explain the later forgiveness of Assurance ; and why then the former ? Besides , The equivalent phrase of forgiveness doth evince more then an Assurance of Forgiveness ; for when the Scripture cals it blotting out of sinne , it is an expression from Debts , which are , as it were written in Gods book , and therefore till he cancelleth them , they doe remain in their guilt . Furthermore , If a sin be not really pardoned , till a man do repent and believe , then he beggeth for more then Assurance ; but we have fully proved , That there is no remission of sin till confession and forsaking of it . As for the above named Authours instance of a malefactour who hath received Pardon , may yet upon his coming into the Kings presence , desire Pardon , it no wayes advantageth him : For suppose a Malefactour might the first time do so , yet experience doth demonstrate it would argue folly and madness in a Malefactour , to doe so frequently : Whereas it is our duty daily to begge the Pardon of our sinnes at the Throne of Grace . To conclude this Point ( because we have elswhere spoken to it ) This Exposition doth overthrow the continual use of the Word , the equipollent phrases , the proper object of Prayer , and departs from the letter of the Text , without any just ground at all . Which is against the rules of Explication of the Scripture . The next Question is of great Practicall Concernment , viz. Why God doth sometimes Pardon a sinne , and yet not manifest it to the sinners heart . It appeareth by David , Psalm . 51. That when a sinne is forgiven in Heaven , it is not also remitted , and blotted out in a mans conscience ; yet God can as easily work the one as the other . If he say , Let there be light in such a dark heart ; of an Hell , it presently becomes an Heaven . We would judge that by this divine Dispensation , as the godly man loseth much of his comfort , so God of his Glory and Honour . But divers Reasons may be produced for this . As ▪ First , It may be God will teach us hereby , That Pardon of sinne is not a necessary Effect of Repentance , but a gracious Gift bestowed , though not without it , yet not for it . Though therefore thy soul hath been deeply humbled , and is greatly reformed , yet God suspends the light of his favour upon thy soul , that thou mayest acknowledge it his Grace , not the merit of thy sorrow ; where Causes doe naturally produce an Effect , there it is a Miracle , if the one followeth not the other . If the fire doe not burn , if the Sunne stand still ; if Peter walking on the water sink not . But it is no wonder , to see a true contrite heart without Assurance and Consolation . These may be separated , that so thou mayest be as humble with thy Graces , as if they were not at all . Yea God hath delighted sometimes in natural Causes to work the Effects without them , lest the glory should be given to the instruments . Hence he caused light to be before the Sunne , and the earth is commanded to bring forth Herbs before any rain , that so God may be acknowledged all in all . If God do this in the order of natural things , how much more of supernatural ? Yet this is not so to be prest , as if therefore God would forgive sin without Repentance . No , God hath ordered a way inviolably and indispensably , wherein he will vouchsafe his Pardon , and no otherwayes . But although God out of his meer good will hath inseparably conjoined Repentance and Remission together , yet the Discovery or Promulgation of this unto the broken and contrite heart , is altogether Arbitrary : And in this , as well as in other things , that speech is true , The winde bloweth where it listeth . Know therefore by these divine Dispensations , That though thou dost repent , Gods forgiveness is a meer gift of liberality , and no natural , necessary fruit of thy sorrow . Insomuch that setting Gods gracious Promise aside , whereby he is a Debtor unto his own faithfulness , after thy purest , and most perfect Humilation for sin , God might refuse to take thy guilt away . A second Reason , Why God though he pardon , may yet deny the manifestation of it , is , Because hereby God would make us feel the bitternesse and gall of it in our own hearts . A Pardon easily obtained takes off the burden of the fault . Thus God dealt with David , The light of Gods favour doth not presently break thorow the Cloud , that so David may feel how bitter a thing it is to sinne against God. As God suffered Isaac to be bound , to have wood laid on him , the knife to be lifted up to strike him , in all which space , Isaac's fear could not but heighten : Thus God also will kill and wound those , whom he intends to make alive : he will bruise them and break them , that so they may judge the seeming good in sin , to be nothing to the real evil that followeth it . And from this second , issueth a third Reason , viz. To make us more watchful and diligent against the time to come : Peters bitterness of soul , was a special preservative against the like temptations ; as bitter Potions kill the worms in childrens stomacks . It must needs argue much guilt in Gods people , if after the particular gall and wormwood they have found in sin , they shall be ready to drink the like bitter potion , when sin presents it self . Certainly the heart-aches that Paul found afterwards , though pardoned , for his former persecutions , were like a flaming sword to keep him off from such attempts again ; He might more truly say , then that Heathen did , He would not buy repentance so dear . 4. By reason of the Difficulty , and supernaturall way of believing , it is , that Pardon may be in Heaven , when we cannot apply it in our Consciences . Hence though the Promises be never so much for our ease , and thereupon infinitely to be desired , yet the way of believing this , is so far above natural conscience , which expects Justification by works , that the heart of a man hath much ado to close with it . Therefore faith is not like other Graces or Duties ( viz. Love of God , Humility , &c. ) which have some obscure footsteps in the natural dictates of conscience , but it is wholly supernatural ; yea Adam in the state of integrity knew not this kinde of believing in the righteousness of a Mediatour . For as the object of faith , viz. Christ , is only by revelation , no councel of men or Angels could have excogitated such a truth ; so faith , as it is the hand or organ applying Christs righteousness , is a duty not manifested by humane light , but wholly from above . And as flesh and bloud doth not reveal to us , That Christ is the Son of the living God , so neither that we are to have remission of sins only by faith in his bloud . Hence the Scripture makes faith the gift of God , which coming from the Spirit into our hearts , meeteth with much contrariety and opposition of doubts and unbelief . No wonder therefore if after the heart of a man hath been awakened for sinne , there remain some commotions a long while after : even as the sea after tempests & winds , though they be allaied , yet for some space after roareth and rageth , not leaving its troubles presently , as you heard before . Though therefore as God pardoneth in Heaven , he offereth it also unto our Consciences , yet we refuse and put it off , we will not be comforted , because it is not a comfort flowing in the way we look for , viz. by working . And for this reason , though David heard Nathan pronounce his pardon , yet he doth vehemently importune for it afterwards in Psalm . 51. as if he had not the least notice of any such mercy to him . Lastly , God defers the notice of Pardon to thee , that so thou mayest be the more able to sympathize with those that are in the like tempted condition . For as one end of Christs suffering in his soul , lying in agonies under Gods displeasure , was because he might know how to have compassion upon his children in such temptations : So the Lord doth exercise his people to the same purpose ; and certainly Christ accounted this , the tongue of the learned , to speak a seasonable word to a wounded heart . Besides , hereby shall we speak the more wonderfully of Gods grace , and his goodness , after our deliverance out of those storms . Those that have been in these deep waters , see the wonderful works of the Lord , and so have their hearts and mouths the more opened to celebrate his praise . Another Question may be , What Directions are to be given unto a soul tempted about the pardon of sin ? for many such there are , who like Pauls fellow passengers in the ship , have been so many dayes , moneths , yea it may be years , and have seen no Sun , enjoyed no comfort at all . Let the Persons thus affected use these remedies : First , Acknowledge God , and clear him howsoever . Thus David , Psal . 51. that thou mayest be clear , when thou art judged . If the devils and the damned in hell have no cause to complain of God as unjust , or too severe , then much less mayest thou who art kept in darkness for a season only , that afterwards thou mayest enjoy the more light . Let not God be the worse God , his goodness the less unto thee , because thou art not yet set free out of the bonds of sin . By being thus humble thou takest the way to be filled , whereas impatiency and discontent , causeth God the more to hide his face . Secondly , Examine thy Repentance , whether that hath been so sound , so pure , so deep , so universal , as it should have been . All sorrow and humiliation for sin , is not godly Repentance . Ahabs tears and Peters differ as much as the water of the Sea , which is brinish and salt , and the water of the clouds , which is sweet . David , Psal . 32. acknowledgeth the pain and gripes he had within , because of sin : and no wonder he did not confess it , and bewail it before God. If therefore God keeps thy heart in many doubts and fears , giving thee no rest ; consider whether thou hast cast all that leaven out of thy house , whether every Achan within thee be stoned or no. It is in vain to cure the wound , as long as any splint of the poisoned arrow lieth within it , or if thou finde no sin unrepented of , search whether thy formal lazy duties be not the cause of all the blackness that is in thy heart . We reade in the Canticles , that the Churches laziness , and her not opening the doors to Christ when he knockt , was the cause of that spiritual desertion she was plunged into , seeking up and down for her Beloved , but not finding of him . The standing pool begets the croaking Frogs , not the running stream : and it is the dull , negligent Christian , whose heart is filled with sad fears and doubts , whereas the hidden Manna and white stone is promised to him that overcometh . 3. Though thy soul walk thus in darkness , yet exercise acts of dependency and recumbency upon Christ howsoever . As David many times cals upon his soul to trust in God , and not to be sinfully dejected . How is that woman of Canaan commended for her faith ? who , though our Saviour called her Dog , and did in effect tell her , she was excluded from pardon , did yet earnestly pursue him , and gave him no rest , till he gave her rest . And certainly , this is the noblest act of Faith , this is indeed to give glory to God , when in the midst of all thy fears and guilt , thou canst relie upon him for pardon ; as in wicked men who are filled with Satan , as Anania● was , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desperate boldness , whereby they dare venture upon sin : So in the godly there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a confidence of Faith , whereby maugre the devil , and our consciences , we dare throw our selves into the arms of a Promise . Thus by frequent putting forth of strong fiducial applicative acts of Faith , we shall at last enjoy obsignative . Howsoever hereby thou wilt shew thy heavenly courage in enduring a kinde of spiritual Martyrdom . As that Love is the highest Love , which is carried out to enemies ; so those are the strongest acts of Faith , which make us depend on God , though he seem to kill us , yea to damn us . LECTURE XXIV . MAT. 6.12 . And forgive us our Debts . ANother Question , which is also of great use , we are to dispatch at this time , viz. Whether a Believer repenting and suing for pardon , is to make any difference between a great sin and a lesse ? For if a man should be perswaded of the negative , then would gross and notorious sins , which Tertullian cals , Devoratoria salutis , whirlpools and gulfs , wherein the party offended is plunged , be no more then those sins , which Austin cals , Quotidiana & levia , daily infirmities , which continually flow from the most sanctified person . Again , on the other side , A Christian falling into such a gross sin , may so far be swallowed up with sorrow , as that he shall think the whole bond of friendship is dissolved between him and God , that he is cast out of that spiritual Paradise he was in , and that God is no more his Father , nor he his childe . It is therefore necessary to have a pillar of fire to guide us in this wilderness . And that the whole truth of this matter may be understood , observe these Propositions . First , Every sin , even the least sin , doth deserve eternal death . As appeareth by those general places , Cursed is every one that abideth not in all things the Law commands , Gal. 3.10 . Now every sin is a transgression of the Law. This the Apostle speaks universally of all sin , without any exception , Rom. 6.23 . The wages of sin is death . And indeed this must needs be so , if you consider the least sinne is an offence against an infinite God : and in this respect , because God is not a little , but a great God , so every sin is not little , but a great sin . Again , if you consider the necessity of Christs bloud to expiate this , no sinne can be thought little : for if a man had no sin in the world , but one of these little ones , he could not escape eternall wrath , without Christs mediation . Therefore we cannot say any sin is venial , either from its kinde and nature ( as Papists distinguish ) such they make to be officious , or jesting lies ; or from the imperfection of the act , such they make those that are committed indeliberately , or out of ignorance , without full consent or knowledge . Or from the smalness of the matter , as to steal a farthing , or the like . None of these sins are so small , but that they deserve hell , because they are the transgression of the Law of an holy and great God ; and our Saviour confirmeth this , when he saith , Of every idle word a man shall give an account , Mat. 12.36 . and that phrase of giving an account , is not a diminutive , but aggravative expression : Our Saviour doth there argue from the less to the greater , Thus , If a man must give an account for every idle word , much more for blasphemy against the holy Ghost . Take we heed therefore , how we bring down the weight and guilt of the sinne ; here also we may see , why Paul found such a mountain upon him , by sinful motions only arising in his heart . There are two places that seem to import such a difference between sins , as if some only deserved hell , and others not . The first is , Mat. 5.22 . where our Saviour speaking of three degrees of sin , doth proportionably assign three degrees of punishment , and the last only is guilty of hell fire . But the clear Answer is , That our Saviour speaks allusively to those three Courts of Judicature among the Jews , the least punishment whereof was death ; so that the first Court punished with death , the second , death with a more grievous torment ; The third with a most grievous . For that our Saviour doth only allude to these Courts , and not speak of what faults the Courts punished , is plain ; for none can think that the Court put any to death for calling his brother fool . It was murder and such ●ins that they punished with capital punishments . The other place is , 1 Joh. 5.15 , 17. where the Apostle makes a difference between a sin unto death , and a sin not unto death , but that is clearly to be understood either of the sin against the holy Ghost ( which in those times , when the spirit of discerning was frequent , might easily be known ) or of such sin that did plainly discover obstinacy and impenitency accompanying of it , otherwise no man might pray for another man that hath committed a mortal sin , if by a sin unto death , the Papist will mean every mortal sin . Lay therefore this foundation , That every sin is mortal , in respect of its desert and guilt , howsoever to the godly believing and repenting , no sin is mortal , but all venial , Rom. 8.1 . There is no condemnation to those that are in Christ Jesus . Therefore Musculus observes well , That in this case , the persons offending are to be considered ( whether they be believers ) more then the sins themselves . A second Proposition . Howsoever every sin , even the least , doth thus deserve eternal damnation , yet there is a great difference between some sins and others . And therefore sin is not a meer negation , but a privation , as diseases are , and so as one disease may be more desperate then another , so may one sin be more hainous then another . The Stoicks thought all sins alike . And Cyprian among the Ancients , is reported by the Learned to have been of that minde . But Scripture doth evidently confute this , He that delivered me unto thee hath the greater sin , John 16.11 . So you have the phrase , no be worse then an Infidel , 1 Tim. 5.8 . Thus Ezek. 16.47 . Israel is said to be more corrupted , and to do more abomination then Sodom . For although to sinne be to miss the mark , yet some may shoot farre wider from it , then others , one sinne therefore may be more hainous then another , divers wayes , as Divines shew : As 1. From the Person offending ; if he know the will of God , or if he be in publick place or office . 2. From the Object ; If it be sin against God immediately , or man only , as Eli said , 1 Sam. 2.25 . If one man sin against another , the Judge shall judge him , but if a man sin against the Lord , who shall intreat for him ? 3. From the Matter about which ; If it be in the life of a man , and not in his goods , that thou wrongest him . Some also may be aggravated from the disposition of the man , the means he enjoyes to overcome sin from the frequency of it , or defending of it , and the like . Hence some sins are compared to Camels , others to Gnats , some to Beams , other to Moats , some to Talents , other to Farthings . This then being clear , let us consider , what difference a true believer should make between these in matter of pardon , and what difference he should not make . And in the first place , he is to make a vast difference about them , when he sueth out for pardon . As 1. He is to believe Gods wrath is more kindled against him , and that his indignation burneth more hotly , when such an iniquity is committed , then in our daily infirmities . Thus when Aaron had made the Idolatrous Calf , how angry was God both with Aaron and the people ? How angry also was God with David after his murder and adultery ? David had continual infirmities , but God did not break his bones for them , he made not such a breach upon his peace & conscience , as he did in these sins : Therefore it must argue high prophaneness of spirit ; if a man after the committing of gross and loathsom sins be no more troubled , then for the continual motions and incursions which sinne necessarily makes upon us . No , as sins have a greater guilt in them , so Gods wrath is stirred up in a more vehement manner against such . 2. There is a great difference to be made in respect of Humiliation , and the measure of godly sorrow for it . For as the sin may exceed another , as much as the Camel doth a Gnat ; so ought the sorrow as much as an Ocean doth a drop . Thus Peter goeth out , and weeps bitterly ; he did not so for every defect , and spiritual imperfection in him , as for this abominable Apostasie . We reade also of the incestuous person , as he committed a sin , that was not so much as named among the Gentiles , so he manifested such sorrow as was scarce heard among Christians ; insomuch that the Apostle was afraid of him , lest he should be overwhelmed with too much sorrow . Now if for every sin of infirmity there should be as much sorrow and humiliation , as for these crimson and scarlet sins , how would the whole life of man be but a continual trouble of soul ? and in what darkness would he live alwayes ? Although all thy continual failings ought to be matter of humiliation unto thee , yet when such as these shall break out , thy soul ought to set open the floud-gates of thy soul . Neither may this be thought a low mercenary way , as if the party so humbled did intend a compensation unto God. But all places of Scripture must be regarded , as those which speak of Christs glorious grace ; so also those which speak of our duties . 3. The Spirit of God doth not only in his Word reveal a greater wrath against such sins , but he doth also withdraw all those consolations and comforts which were in the heart before . So that a man thus offending , doth , as it were , bolt himself in a dark dungeon , and shut out all the beams of the Sun against him . Insomuch that although Assurance , and the consolations of the holy Ghost may consist with the weaknesses , and sinful infirmities of Gods people ; yet they do not with the gross impieties they plunge themselves into , as appeareth in David , Psal . 51. who prayeth for the restoring of that salvation he had lost by his sin . The Spirit of God is a Dove , and that delighteth not in noisom buildings . The Spirit of God may be grieved and quenched in respect of the fruits thereof : So that a man thus wounded for sin , feels a very hell in his heart , admits of no comfort . Neither can it be otherwise , for when we refuse the Spirit of God sanctifying , we presently repel it comforting . If we have not the heat of this Sun , neither shall we have the light thereof . 4. In these gross offences the Spirit of God doth not onely forsake him in respect of Consolation , but it s a Command laid upon the Church-Officers , to cast such an one out of their society , as 1 Cor. 6. neither may the people of God have any familiar communion or acquaintance with such : now what horror and trembling may justly arise in such a mans heart , who shall thus be cast out of all gracious Priviledges , and that by Gods appointment ? What darkness must this work in his heart , when he shall argue thus with himself ; Its Gods command I should not be admitted to the Seals of his love ; he hath given his Officers charge to pour no oil in my wounds ; how can I plead for the grace signified , when he denieth me the Seals thereof ? God hath shut me out like the unclean leper , and whither shall I go ? Now then , if the Church of God make such a vast difference between him and others , and that following the directions of Christ . Ought not the person offending also to judge the same things about himself ? 5. In some kinde of grosse sins , although there may be deep humiliation , yet there are many other conditions requisite , without which pardon of sinne cannot be obtained , and that is in sins of injustice , violence , and fraud of others . Thus Zacheus , it is not enough for him to beleeve Christ the Messias , and receive him into his house . but he makes satisfaction where he hath done wrong . Thus our Saviour also , Mat. 5. If thou remember any man have ought against thee , leave thy gift at the Altar , and go and be reconciled . It is a known saying of Austin , Non remittitur peccatum , nisi restituatur ablatum : The sinne is not remitted , unlesse what thou hast unjustly taken be restored . And it is a most wretched perverting of the sense , which an Antinomian makes ( Reconcil . with God , pag 90. ) that this reconciliation is to be made of man to man , but not true in respect of God to man ; and whereas the same Authour speaks of Zacheus , that he did beleeve first , and afterwards made restitution : which ( pag. 91. ) he cals an example beyond all exception ; let him the second time consider Zacheus his expression , and he will see it nothing to his purpose . The words are in the present tense , Luke 19.8 . Behold Lord , the half of my goods I give to the poor . and if I have wronged any man , I give him four-fold . Now either Zacheus means this of his former life past , or else he declares his ready and prepared will for the time to come ; and there are Interpreters of both sides , and which way soever you expound it , it overthroweth the adversaries tenent . For if it be understood of his course of life , formely past , then it goeth clear against him . If of his readinesse of minde for the future , it makes nothing for him . For although by this it will appear , That Zacheus did joyfully receive Christ before he made actuall restitution , yet not before he had a preparednesse , and resolution of heart to do it . And certainly Zacheus speaking thus to Christ , Behold I give , cannot but be understood , that this penitent frame of heart was upon him before he said so . If Zacheus speaks this of his former course of life , then he doth manifest this not in a way of pride or oftentation , but to see whether Christ would command him to do otherwise , so that he might be thought to say this , for instruction sake , to be directed for the future . 6. As there must necessarily be more sorrow , and will be greater terrors from the Lord , so there is also required greater and stronger act● of faith , whereby pardon may be applied ; For the agony and temptation being greater , the strength of faith also must proportionably be encreased . Hence we see the incestuous person , was almost overwhelmed ; so great a matter was it to exercise faith , when God was apprehended thus angry : and certainly , if faith be a grace so difficultly put forth even for the least sin ; What conflicts must there needs be , when nothing but mountains are in the way , and great gulfs apprehended between pardon and him ? The mariner doth need more skill and strength in a tempest , then in a calm ; and the souldier must shew more courage in the midst of a furious battell , then when all things are quiet . Thus you see wherein a great difference is to be made . Now there are some particulars , wherein a beleever repenting is to make no difference at all . And that is in these things . First . There is no difference in respect of the efficient cause , Gods grace in pardoning . The godly man is not to think , that God can more easily pardon lesse sins , then great sins : No , all these are equally pardoned by him . Even as in the earth , though there be great and high mountains in respect of other h●ls , yet both them and these are meerly as a pa●ctum in respect of the heavens ; So although some sins exceed others in guilt divers waies , yet all of them in respect of Gods grace , are but as a drop before the Sun , which is quickly dried up . Hence when God proclaimeth himself in all his goodnesse , he is described to be a God pardoning iniquity , transgression and sinne ; And thus Isaiah 1. he can make sins as red as scarlet , as white as snow : So that compared to Gods grace , there is no difference at all . Nor secondly , may any difference be made in respect of the meritorious cause , which is Christs obedience and sufferings : For that cleanseth away great sinnes as well as small . And certainly , when we consider of what infinite value and worth the sufferings of him who is God as well as man , do amount to , the beleeving soul need not wonder , if Christ do away one as well as the other . In the Red Sea , the stoutest and most valiant Champion was drowned , as well as the meanest souldier . He is the Lamb that takes away the sins of the world ; and his bloud is said to cleanse us from all our iniquities . Here is no difference made , from one sin as well as another . So that although thy great sins require greater humiliation , yet not a greater Mediator then Christ is ; Thou must pour out more tears , but Christ needs not pour out more bloud ; so that in respect of Christs righteousnesse applied , the least and the greatest sinner are pardoned both alike ; neither is it blasphemy ( though the Papists judge it so ) to say , Mary Magdalen , and the Virgin Mary are both justified alike . 3. Neither may we make any difference in the means of pardon thus farre , as if our merit and satisfaction were to goe to the pardon of one , and not of the other . We are to shew greater sorrow , more means are to be used , yet we are not to judge these actions of ours , as having any worth or dignity in them for reconciliation , so that after we have done all , we must confesse It's grace only that pardons . And this is the more to be observed , because it is hard not to do any thing extraordinarily in a way of pardon , and not presently to rest upon this , as if it had some worth in it . But certainly , if so be it be the goodnesse of God meerly to forgive us our farthings , it is much more his liberality to pardon our pounds : and if by our own strength we cannot remove a straw , how shall we a beam ? But in the primitive times the Church being severe against grosse offenders , appointed more solemn and extraordinary duties of humiliation for satisfaction to the Church of God in point of scandal , and in processe of time these were taught to be satisfactory even to God himself . 4. Neither may this difference be made , as if lesse sins might consist with the grace of Justification , but such grosse sins did wholly exclude out of that state . For there are some who pleade for the distinction of mortall and veniall sins , in this sense , veniall are all those which may stand with the favour and grace of God to the person so failing ; but mortall are such , which ( though a man hath been justified ) yet being committed , will cast him out of this sonship . Such a distinction Musculus acknowledgeth , loc . com . de peccato , and others ; but this supposeth a totall apostasie from grace , which I have already disproved . As the Ark was made of that wood which would not be corrupt or putrifie , so is the Church of God in respect of the living members . Therefore although Gods people in such grievous fals lose their assurance , feel wofull commotions of heart , yet they are not to conclude , That God hath utterly cast them off . They are not to look upon themselves as unsound , though they have been Prodigals . LECTURE XXV . PSAL. 32.1 , 2. Blessed is he whose transgression is forgiven , whose sinne is covered . Blessed is the man to whom the LORD imputeth not iniquity . DAvid is stiled by some Ancients , The Divine Orpheus , by whose musick the wilde beasts , evil men , may be made tame : and certainly his materiall Harp was not more efficacious to drive out Sauls evil spirit , then his Psalms are sanctified means to expell all corrupt affections in us . And although all Scripture be equally excellent in respect of the Authour , yea , and of the matter absolutely considered , yet in respect of us , our direction or consolation by reason of our present estate , one place of Scripture may be preferred before another : in which sense Junius interprets those Psalms , that have their inscription , A Psalm of Degrees , A Psalm of Excellencies , as the Hebrew word will bear it . Now this Psalm I am upon , may justly be so stiled , because it hath a peculiar usefulnesse to those who are exercised about the guilt of sinne ; for here we have David like an anatomy , opened , that we may be instructed . Hence the title of the Psalm is Maschil , which is as much as giving instruction , and it is observed by Commentators , this is prefixed commonly to those Psalms that have some choice , eminent Doctrine , especially about afflictions , as this hath , about Davids guilt and trouble under sin , and also his pardon of it . The Hebrews call this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor , The heart of David , because he is so affected with Gods displeasure for sinne , and the excellency of the pardon . Therefore you must conceive the Text to be uttered by David , as one groaning and heavily pressed with the weight of his sinne , and crying out , Oh how blessed and happy are they , that have theis sinnes forgiven them ! In which words you have pardon of sin described . First , From severall expressions to magnifie the mercy , Sins forgiven , covered , not imputed . It is much to consider how ancient Interpreters have made a difference between the sins enumerated ; as if there were divers kindes , or at least degrees of sinne enumerated ; and hereupon also they make a difference between forgiving , covering and imputing , as if one were more then the other ; but we are rather to take it according to the Scripture-custome , which doth use for amplification sake , to say the same thing in divers words , and this is autology , but not tautology . The difference that is , is from the severall metaphors that are in the words . As the first word doth signifie the taking away of sin , which is a burrhen , blessed is he that is eased of such a weight . The second , which is covering , doth suppose the loathsome filthinesse of sin in the eyes of God , and therefore by grace is taken out of his sight . The third , not imputing or reckoning , is a metaphor supposing sinne a debt , and God in his account will not set it upon our score , so that the severall expressions are wonderfully comfortable , if sinne trouble thee as an heavy weight on thee , pardoning is the easing and taking off this burden ; if sinne make thee to judge thy self loathsome , thou canst not endure thy self , pardon of sin is covering of it ; if sin put thee in such a debt to God , that thou knowest not how to satisfie , pardon is not imputing . Secondly , This is described from the adjunct , adherent to remission of sinne , viz. blessednesse . The Apostle , Rom. 4 , alledgeth this place to prove , That a man hath righteousnesse imputed to him without works , But the pertinency of the Apostles argument is disputed of : for how doth it from this place follow , that a man hath righteousnesse imputed to him without works ? This is as if a man should argue , He is a rich man , because his debts are forgiven , which is a non sequitur , because they are two distinct things . This makes Piscator and Wotton , with others , to make justification to be nothing but remission of sins , and that imputation of righteousnesse , and remission of sins are the self same thing ; a man being therefore accounted righteous because his sins are not imputed unto him . Hence they deny that the Scripture ever saith Christs righteousnesse is imputed unto us , although in some sense they grant , it may be said so , inasmuch as by his death for us , he purchased remission of sin , which is our righteousnesse . This is to be considered of , when we speak of the other part of justification , viz. . imputation of Christs righteousnesse . Although they that are for imputed righteousnesse , say , The Argument is good , which Paul useth , because imputing of righteousnesse is immediatly contrary to the imputing of sinne ; and therefore Paul might argue righteousnesse imputed , from sinne remitted , even as we truly argue , The night is not , therefore the day is , because darknesse and light are immediate contraries , and the subject must necessarily have one of them . Lastly , This forgivenesse of sin is described from the subject , in whom it is , viz. in him , in whose heart there is no guile ; that is , who doth not cover his sins by not confessing , and not repenting of them , as David acknowledgeth he did for a while . From the Text I shall raise such Observations as are to my particular scope . As , First , That forgivenesse of sin is a covering of sin . This truth deserveth a diligent unfolding , because the mistake about it hath brought forth dangerous errours in two extremities , The one of the Papist , That because it is covered , Therefore there is no sinne at all in the godly , otherwise God could not but see it , and hate it , as Pererius and others argue . The other of the Antinomian , who inferre from thence , That therefore God seeth not sinne , or taketh notice of it in justified persons , as Eaton . To understand this aright , take notice , That to cover is a metaphorical expression , and we must not squeeze it too much , lest bloud come out in stead of milk : Some make the metaphor from filthy , loathsome objects , which are covered from our eyes , as dead carcases are buried under the ground ; some from garments that are put upon us to cover our nakednesse , some from the Aegyptians that were drowned in the Red Sea , and so covered with water ; some from a great gulf in the earth , that is filled up and covered with earth injected into it . Lastly , some make it an allusive expression to the Mercy-seat , over which was a covering , which might signifie Gods grace , through and in Christ , abolishing our sinnes . Hence the Apostle attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Christ and his bloud ▪ which is given to the Mercy-seat ; We may not strive for any of these Metaphors , they all in the generall tend to shew this , That God when be pardoneth , doth not look upon us as sinners , but deals with us , as if we had never sinned at all : as it is here made blessednesse to have sinne covered , so it is made a woe and misery , Nehem ▪ 4.5 . not to have sinne covered , as Nehemiah praieth against Sanballat and Tobiah , This expression is also used , Psal . 85.2 . In the next place we may consider in what sense God doth cover sin when he pardons , and in what he doth not . 1. God is said therefore to cover sinne from his eyes , because he will not take notice of it in justified persons to punish it with wrath and condemnation , although it be not so covered , as that God doth not see it to be angry with it , and chastise beleevers for it . yet it is so covered , as that he doth not see it to condemn beleevers for it . We do not therefore make God to cover sinne ( as an Antinomian saith we do ) as if a man should cover a thing with a net , where the object is still seen , Honey comb , pag 57. but as to Gods hatred and revengefull condemnation , so it is wholly covered ; and therefore those expressions of taking away , blotting out of sinne , &c. do fully imply , that God giveth not an half pardon , but that he taketh away the offence , and whatsoever punishment ( properly so called ) belongs unto it . 2. It doth imply , That God when he hath thus forgiven , deals with a man as no more in that particular a sinner . Therefore David after his murder and adultery are washed away , he is as white as snow in respect of those actuall sinnes ; and every true beleever repenting , is bound to beleeve , that God doth this graciously and gloriously to him , That he is no more in Gods account that loathsome leper and unclean person he was . It doth imply , That God by degrees and in his due time will cover the beleevers sins , as from his own eyes , so from the beleevers eyes . So that the guilt of conscience , those arrows of the Almighty , shall not alwaies stick in his heart . Thus as mans love to another , covers a multitude of sinnes , he will not mention , charge or upbraid the party with them ; so doth Gods love cover the multitude of beleevers sins committed by them , dealing with them as reconciled persons , not upbraiding of them but bestowing all encouraging mercies upon them ; so that if we improve this phrase of covering sin no further , we shall split on no rock , and yett he soul have as much comfort as it can rationally desire . In the next place , hear what it doth not reach to , and wherein the phrase is abused : As 1. When we dream of such covering of sinne , as that sinne is wholly taken away ; so that no reliques of original corruption abide in us . Thus the Papists , We must not ( say they ) suppose such a covering as if sinne were still there , only God will not impute it , but it is such a covering as is a blotting sinne out . Now for actual sinne , we grant covering to be a blotting it out ; but for original sin , in the lusts thereof , We say , they are still in the godly , and properly sins , only covered , because not imputed to them : for the grace of regeneration , though it cut the hair of sinne , as Dalilah did Samsons , yet it groweth again , as long as the root is there . 2. We may not conceive sinne covered in this sense , as if we by our subsequent good actions did cover sinne , so some have expounded holy works to be the garment that covers our nakednesse , but this would be our covering , and not Gods covering ▪ whereas the Psalmist attributes it to God , Psa . 85.2 . Therefore that Exposition will not hold , which some bring out of Austin , explaining this covering of sinne , as Emplastrum tegit vulnus , the Plaister covers the sore , by healing of it : for although healing grace accompany justification , yet it is not justification . 3. We may not conceive it said to be covered in this sense , As if God when he had pardoned , did not yet still retain anger against the persons sinning , and so chastise them . Though this doctrine be much pleaded for , yet Scripture is evident against it . David had sin covered , yet God would not let the sword depart from his house . Thus Job aweth himself against sinne with this consideration , That God would see it in him , and take notice of it , Job 10.14 . If I sinne , thou markest me ( God seeth sin in Job ) and thou wilt not acquit me from mine iniquity ; and Cha. 14.16 , 17. he saith , God doth watch over his sin , and seal it up in a bag . Let not then the people of God delude themselves into security , by any false doctrine ; and what woful conclusions there are of a godly mans peace , when he fals into a grosse sin , I shall handle in another Question . Neither fourthly , may we conceive of sin covered , in a carnall grosse manner , As if there were something interposed between Gods eyes and sinne ; as if a mans face were covered with an hat , or a candle put under a bushell . The Antinomians similitude is grosse and carnall , Honey-comb , pag. 275. as a man looking thorow a red glasse , seeth the water all red within it , so God looking upon us in Christ , seeth nothing but the righteousnesse of Christ , and no sin at all ; for the reason why our senses judge water red thorow a red glasse , is , because it depends upon the fitnesse of a medium , and that being indisposed , the eye is deceived ; but God in looking upon us , doth not depend upon any intervening thing ; and indeed Gods seeing of sin in this point , is not so much an act of his understanding , as of his will , decreeing to punish sin , or not to punish it ▪ So that this similitude doth no waies hold , for God in this matter of forgiving or punishing sinne , is not to be looked upon as a natural agent , but voluntary . So that all these things rightly understood , we may take that which is good and comfortable , leaving that which is corrupt and false . And if the Question be made , Whether the phrase of covering sinne , make for that errour , That God doth not see sin in beleevers offending ? I answer , No , by no means ; for these Reasons , First , Gods covering of sinne is to be limited only to condemnation , as I have proved ; Davids sinne was at the same time open to God , and covered ; open to fatherly chastisements , covered to revengefull condemnation . God did see it as a Father to be angry with him , not as a Judge to hate him . 2. Because this covering is limited to those sins which are pa● , and repented of ; not to new sins committed ; they are not covered without a new gracious act of Gods favour . David before this sinne committed that is spoken of in the Psalm , he had his former sinnes covered , but this was not covered , till he did acknowledge it , and then saith he , Thou forgavest the iniquity of my sinne : Though therefore God should not see the sinnes past , yet the new ones committed , they are taken notice of by him . 3. Because though God hath covered them , yet God may , and doth sometimes afflict his people for their sins , so that they cannot be in every sense said to be covered : But I have spoken largely of this already . Two material Objections are to be answered , and then I shall proceed . The first is , If sinne be in the regenerate , yet covered and not imputed , How will this stand with the omnisciency , truth and holinesse of God ? His omnisciency , for he cannot but see sinne if it be there : His truth , for God , must needs judge of things as they are ; if therefore sinne be there , he must judge it to be there , otherwise we make him like the wicked who covers sin , he will not acknowledge it to be there : Now what truth is this , to say of a regenerate man , he is cleansed and washed from all his evil , and yet his evil is in him ? This the learned among the Papists doe much urge , Pererius , Tiriuus , &c. At most ( saith Suarez de justificatione ) it makes remission of sin to be nothing but a remission of the punishment , not of the offence or fault . The very same is urged by Antinomists . Lastly , How doth it consist with Gods holinesse ; for he must needs hate sinne in whomsoever he findes it ; and therefore for the Saints to have sin in them , and yet God not to impute it to them , seemeth a contradiction . But to all this the answer is easie . As for Gods omnisciency , none say , but by that God beholds sinne , where it is ; and in that sense , sinne is not at all said to be covered , for he knoweth all in man. As for his truth , God doth judge as the thing is , for as he seeth sinne , so he judgeth sinne to be in them ▪ and according to that eternal rule laid down , Psal . 89.32 , 33 ▪ He chastiseth them with the rod , though he take not his loving kindenesse from them ; so that God doth not judge things otherwise then they are . And as for his holinesse , he is not only angry with their sins , but also would proceed to their eternall condemnation , were it not for Christ , their surety , so that their sins are punished , though not in their own persons . Neither is this a taking away of sin only in respect of the punishment , but of the offence also , God being wholly reconciled with his people , though the corruption ( which is removed by sanctification , not justification ) is by degrees purged away . The second Objection is , How can God see sinne , seeing they have Christs righteousnesse , and there being no sin in that , therefore God must look upon them as in Christ , which is without any sin at all ? The answer is , that when we say , Christs righteousnesse is made theirs , it is not to be understood subjectively , as if it were a quality inherent in them ( for then indeed God could not see sin in them ) but relatively , he is their Mediatour , and by his obedience they are acquitted , so that the righteousnesse is in Christ , but by faith it becomes theirs , not formally , but as the merit for which God doth justifie them , and God doth account it to them as theirs ; now this is no contradiction to be sinfull in our selves , and yet at the same time acquitted by the righteousnesse of another . It is true , those expressions of making Christs righteousnesse a formall righteousnesse , or as others , a materiall righteousnesse , and those disputations , Whether Christs active or passive obedience , both or either of them be imputed to us ; hath much darkned the Question : whereas if we consider of it , as a relative righteousnesse performed by our Surety in our stead , the matter will be made much clearer : yet I speak not this , as if Christs active obedience were not made ours , as in time may be shewed . I come to the second Observation out of the Text , which is , That those only do esteem pardon of sinne as a blessednesse , who feel inwardly the anger of God for sin . David here in this Psalm , being deeply wounded with the guilt of his sin , judgeth not his kingdom , his wealth , his conquest over enemies an happy thing , but pardon of sin . Now the ground of this is , because such is our custom ( though it be our weaknesse ) to esteem of mercies more carendo quàm habendo , by wanting of them , then having of them . The blinde man earnestly desireth sight . The lame man prizeth sound limbs . A people distressed with warre , and finding the bitternesse of it , commend peace . Thus it is here , a man afflicted and imbittered in his soul because of sin , he doth highly admire forgiveness , and accounts those happy that walk in the sense of Gods favour . Though innocency or freedom from sin may be majus beneficium , a greater mercy then pardon and reparation , yet this is dulcius beneficium , a more sweet mercy to the sense and feeling of him , who enjoyeth it . Hence that Christ and the Gospel might be exalted , God permitted sin to be , and the Law is on purpose to discover sin , and aggravate it , that Christ and his grace may be the more welcome . The Uses of both points together , are , 1. From the former , Doth God in pardoning , cover sinne ? then with what boldnesse may true faith triumph ? Why is the godly penitent , as if his sins were alwaies in bloudy characters before God ? Why is he , as if there were no bloud of Christ , wherein these Egyptians are drowned ? If thou hadst never been a sinner , thy heart would not have trembled . Is not forgiveness making of a sin not to be , as you have heard ? So that , as Rachel is mourning for her children , because they are not ; so maist thou be rejoycing , because thy sins are not , and although they be not covered out of thy sight , yet if covered out of Gods sight , that is thy blessednesse ; better have them rise up alwaies in thy conscience , then once before God. From the second we may be instructed , who are the b●st Preachers of Christ , and the grace of the Gospel , who are Gospel-Preachers , even such who make deep incisions and wounds first in mens consciences by the Law. The only way for a Minister to make his auditors rellish and savour of Christ and grace indeed , is to keep them in a godly sense and apprehension of their infirmities . We are not in our first conversion only to have throbs and pangs after Gods grace , but also this hunger and thirsting after Christ , is to be kept up in the progresse of sanctification : and therefore as those Ministers are to be blamed ( if any such ) that do only presse duty , discover sinne , but never set forth the fulnesse of Christ : So they also are to be blamed , who only presse such Texts as manifest Gods grace , but never open that issue and fountain of all filth that is within us . Both these tempered together , are like Aarons excellent compound . The last Use of Exhortation , is , to be so deeply humbled and tenderly affected within your selves , that all within you may cry out , Blessed is the man to whom the Lord imputeth no sinne . O that every Auditour which heareth me this day , could with the same spirit , affection , and turning of bowels within him , proclaim this truth , as David did . What is said of Pauls Epistles , is also true of Davids Psalms , Nunquam Davidis mentem intelliges , nisi prius Davidis spiritum imbiberis . You can never fully understand Davids meaning , unlesse you be possessed with Davids spirit . Now that you may be moved hereunto , consider the motive in the Text , and the means to get it . The motive is blessednesse ; a man is never an happy man , till his sinnes be pardoned . What makes hell and damnation , but meerly not forgivenesse ? thy wealth , thy greatnesse , thy honours , cannot bring that happinesse to thee which remission of sins doth . Hence this is the cause of all other blessednesse . And observe , here is a great deal of difference between this place , Blessed is the man whose sinnes are pardoned , and those Texts where he is said to be blessed that feareth alwaies , or he is said to be blessed that walketh not in the waies of the wicked , for in the Text is shewed the cause or fountain of blessednesse , viz. remission of sinne ; but in other places there is only deciphered , who they are that are blessed . A man that feareth is blessed , but his fear is not the cause of his blessednesse . A man that liveth godly is blessed , but his godlinesse is not the cause of his blessednesse , but his pardon of sin makes him blessed in all his graces ; Thou art blessed , not because thou praiest , hearest , livest holily , but because God doth forgive all thy sins and imperfections in these duties . If therefore your graces , your holy duties are not the cause of your blessednesse , never think your outward mercies can be . The means to obtain this , is in the Text , by having no guile in the heart , that is , by not hiding our sins , but repenting of them , and confessing them to God : For this ( saith David ) every one shall pray unto thee in an acceptable time ; for this , that is , for this remission , and because thou wast so ready to forgive , when I said , I will confesse my sin . Therefore shall every one seek to thee ; where by the way , let none abuse that place , vers . 5. David said he would confesse , and God forgave it : David did but say it , and God pardoned it ; so some have descanted upon it . But to say , there , according to the use of the Hebrew word in some places , is firmly to purpose and decree so resolvedly , that he will be diligent in the practice of i● . Doe not therefore think that a meer lip-labour is that brokennesse and contrition of spirit , which God requireth as the means to pardon . LECTURE XXVI . PSAL. 51.9 . Hide thy face from my sinnes , and blot out all mine iniquities . YOu have heard of the peculiar usefulnesse of the Psalms , in respect of our conditions or temptatians . What some Authours ( I know not upon what ground ) have said of the manna , that it had the taste of all delicate meats in it , and gave a respective rellish to what every palate desired ; this may be truly affirmed of the Psalms , they have a respective direction , or comfort to every ones affliction or temptation . Hence they have been called by some the little Bible , or the Bible of the Bible ? for although all the stars be of a quintess●ntiall matter ( as the Philosophers say ) yet one star differs from another in glory . And this Psalm among the rest , hath no mean excellency or usefulln●sse , it being a spirituall Apothecaries shop , wherein are choice antidotes against the guilt and filth of sin , so that every one may say that of this Psalm , which Luther of another , O Psalme , Tueris meus Psalmus , Thou shalt be my Psalm , The occasion of this Psalm is set down very diligently , and punctually in the inscription , it was made when Nathan reproved David for his adultery , after he had gone in to Bathsheba . The Hebrew word is translated in the time past , and so those that excuse Naaman , 2 King. 5.18 . translate those words , wherein Naaman begs for pardon for his bowing down in the house of Rimmon , in the time past . Thus ( pardon thy servant ) when my master went into the house of Rimmon-and I bowed my self . And they bring this inscription of the Psalm to confirm such a translation . We are in this Psalm to look upon humbled●or ●or his grievous sins , as a Job sitting upon the dunghil abhorring himself , because of the ulcers and loathsomenesse upon him , or like a wretched Lazarus full of sores , lying at Gods throne , who is rich in mercy . For mercy is the scope of the Psalm , which he praieth for in the negative effects of it , such as blotting out of his favour , &c. and in the positive effects thereof , such as creating a new heart , filling him with joy and gladnesse , &c. And this Petition is enforced with several arguments from Gods multitude of mercies , from his confession and acknowledgement , with a ready submission to all Gods chastisements , from the pronenesse of every one to sin , because of that original corruption seated in him , from the good effect this pardon shall work upon him , he will teach transgressours Gods waies , so that his sinnes as well as his graces shall instruct others . My Text is a praier about that negative effect of mercy , which is expressed in two Petitions to the same purpose . The first is , Hide thy face from my sins . The Scriptures give a face to God in a two-fold sense . There is the face of his favour and his love . This David in the 11th verse , praieth God would not take from him : And there is the face of his anger and his indignation . This David perceiveth upon him , and against him , wherefore he desireth God would hide it from him ; So that it is an expression from a guilty person , who cannot endure the just Judge should look upon him ; or rather from a childe offending , who cannot bear the frowns of his father , casting his eyes upon him . David hath that filth and guilt now upon him , which he knoweth God cannot behold but with much wrath and indignation , therefore he praieth God would not look on him . You see here David acknowledging , That God doth see and take notice of the sins of justified persons in a most provoked manner . This praier is expressed to the same sense in the next Petition , Blot out all mine iniquities , wherein consider the mercy praied for , Blot out , a metaphor ( as you have heard ) from merchants that cancell their debts , or as the Su●doth dissipate and cause the cloud to vanish . 2. The extent of the object , all my iniquities . Whether this extend to future sins , so that all sins , past , present , and fut●re are pardoned together , shall be considered in the second place . From the first Petition , Observe , That God seeth and taketh notice of in a most angry and provoked manner , the hainous and gross sins , which a Believer hath plunged himself into . For this reason , David praieth God would turn away his eyes , and face from him , even as the sore eyes desire to have the light removed , as being unable to bear it . And this aggravation of Gods seeing it , he mentioneth also , vers . 4. Against thee only have I sinned , and done this evil in thy sight . That God did see it , and was offended , did more trouble him , then the eyes of all the world upon him : So 2 Sam. 11.27 . where this History is related , there is this peculiar brand upon Davids sin , that what he had done was evil in the eyes of the Lord ; therefore God did see it , and take notice of it , so as to be displeased with it . This Doctrine is worthy of all diligent examination , both because it will be a strong Antidote , to keep Gods people from scandalous gross sins , as also to inform how far in such sins the people of God make a breach upon their peace with God , and claim to the Covenant of Grace . And although this Question hath been vexed in some respects with the scratching claws of the Schoolmen , yet I shall endeavour not to be so ill a seedsman as to sowe among thorns , nor as one of the Ancients alludes , Plantare nemus Aristotelicum juxta altare Dei , Plant Aristotles dark Grove , near Gods Altar . And for the clearer proceeding in this great Point , I shall consider the Doctrine briefly in the hypothesi , as it was Davids case , and then in thesi , as it may be any believers condition : for David take notice of two things , First , The aggravation of his sin . Secondly , Of the evil befalling him , because of it . Davids sin is at large mentioned , 2 Sam. 11. where you have several aggravations of this ungodly act . First , He was a King , and so his wickedness was the greater , by how much his person was greater ▪ Men in place being like the Sun , which if in an eclipse , causeth much destructive alteration to inferiours . Secondly , A man advanced by God to special mercies , both temporall and spirituall , and for him to sinne thus , we may cry out , What ailest thou , O Jordan , to runne backward ? Thirdly , The nature of the sin was a very gross one , against the light of an Heathens conscience , to deflour his neighbours wife . Fourthly , It was a trespass against his faithful servant Vriah , who was venturing his life to preserve David : This was horrible ingratitude . Fifthly , This aggravation God addeth , That he had many other wives ; and for him , as Nathan wisely reproved him , to go and take the poor mans lamb , who had only that , this was to become very guilty . Sixthly , Here was great deliberation , and consultation , how to cover the matter , and to make Vriah the father of it . O where is Davids heart that it doth not smite him all this while ? Seventhly , To bring this wretched plot about , h● sends Vriah with letters to Joab for his own destruction ; Doth not David here , that which he condemned and prayed against so much in others , lie in wait like a Lion to devour the poor innocent ? Eighthly , His sin becomes more hainous , in that to colour this , he will have Vriah , and many other innocent persons set in the fore-front , on purpose to be killed , and afterwards with most transcendent hypocrisie , excuseth it with this , The battel fals alike to all . So that here is a sinne with many sins complicated in it . Ninthly , When all this is done , David takes Bathsheba to wife , delights in her , and rejoyceth with her . Tenthly , To make his sinne out of measure sinful , after these horrid sins committed thus against natural light , as well as spiritual , we finde no remorse of conscience , no trouble of heart , till Nathan the Prophet come and arouse him . But presently upon his Reproof , How doth this Mountain melt like wax before the fire ? And therefore let no man encourage himself with Davids sin , unless he finde in himself also Davids Repentance . And therefore in the second place take notice , what way God takes to break him , and how much displeasure of God fell upon him . First , He hath great terrour and trouble upon him , which he expresseth by the most exquisite torment that is , viz. Broken bones . It was with him , as if all his bones were brayed and pounced together . Thus fearful is it to fall into the hands of the living God , who even to his own people is a consuming fire . As the Sunne which useth to dart forth resplendent beams of lustre , by grosse and thick clouds is darkned and obscured ; so David who heretofore rejoyced in God , took comfort in his Promises , doth now like Dives beg for one drop of comfort , and findes a great Gulf between that and him , insomuch that it cannot come to him , nor he to it . Now what are all Davids pleasures , all his lustful delights to these wounds of his soul ? Hath he not bought Repentance at a dear rate ? Let the godly hear this and tremble , and do no such thing . Secondly , As he found hell thus within him , So God was also really displeased , his sins were uncancelled till he repented . So that Gods displeasure was not only in Davids sense and feeling , but in Gods heart also . As the earth of his own heart was like iron , in respect of the yeelding any fruit of comfort , so the Heavens were like brasse . God had spoke to his soul to be like the mountains of Gilboa , on which no dew of his favour shall fall . Therefore he doth not only pray for pardon , but plenty and iteration of pardon , Multiply to pardon , as vers . 2. I need pardon again and again , I need a plentiful pardon , because I have sinned many sins in one sin . Now David might justly be more solicitous and fearfull about the pardon of these sins , because there was no particular Sacrifice appointed for murder and adultery , but an expectation of vengeance , either from God or man , but this must not be stretched to the Socinian errours , as before I have shewed . Thirdly , He found in himself a loathsomnesse , and defiling guilt upon his conscience , whereby like Adam , he could runne and hide himself , that God might not see him . Hereupon he prayeth , Wash me , Cleanse me , Purge me . O how loathsome and abominable was he in his own eyes : if Davids Righteousness be accounted a menstruous cloth , or dung by him ; what debasing and abhorring thoughts must he needs have of his sins ? He looketh upon himself as the Swine wallowing in mire , and the dog licking up his vomit . Fourthly , He feeleth a spiritual consumption and languish upon him , that he cannot exercise any of those graces that he used to do . Therefore he prayeth for a principal or voluntary spirit , that with delight and strength he may do Gods will. David ariseth as Samson when his Hair was cut off , thinking to doe such great exploits , as he had before , but he findes his strength gone . Fifthly , He discovereth a world of Hypocrisie in his heart , and crieth out of that , praying for truth in the inward parts . He now ( probably ) fears himself for an Hypocrite , questions whether any truth of grace be in him at all ; and certainly it might justly amaze and astonish him , to consider he could do all that wickedness deliberately in cold bloud , without any remorse for a long while . This might justly plunge David into such a Chaos , that he might fear the very pillars and foundations of his soul were shaken . Sixthly , He had lost all that boldnesse and liberty arising from a good Conscience , in declaring Gods truth , and reclaiming transgressours from their evil wayes , vers ▪ 13. Some have said that David in this intervall lost the gift of Prophecie , and making of Psalms . I cannot tell that ; but certainly guilt and shame had so sealed up his mouth , that he could not reprove others for murder , adulteries , destructive craft , which he himself was so foully guilty of . It was the Ancients Rule , Quicquid dictur●s aliis , prius tibi ipsi dic , Speak that first to thy self , which thou art to speak to others . But how could David have any boldness here , till there was a cole of fire from the Altar to sanctifie him ? So that all these things duely pondered , you may say , this Sermon is a spiritual-Anatomy-Lecture , wherein Davids sin and punishment hath been so dissected before you , that every wise hearer may prevent the like desperate disease in himself . And now I proceed to the Thesis , or this Doctrine in the general . And this method I shall use : First , Speak of the sins briefly the godly may fall into . And then more largely of their relation they stand unto God after the commission of them , till they repent . And to the former , two things are considerable : 1. The nature of the sins they commit . And 2. The quality of them , whereby they may be differenced from the sins of reprobates . For the former . There is no sinne ( except that against the holy Ghost ) which a justified person , being left to himself , may not fall into , even such sins , that moral men , by the help of a natural conscience only would readily abhor . Thus David with deliberation and consent fals into adultery and murder , sins condemned by Natures Statute-Law : You have Aaron guilty of Idolatry : Josephs brethren the Patriarchs , as much as lieth in them murdering Joseph , and when they have cast him away into the pit , they sit down to eat , which implieth their wonderful security : and we reade not of their Repentance , till many years after , being awakened thereunto by Joseph . Samson , he was like one of the Roman Emperors , a compound of vices and virtues , insomuch that doubt might have been made of his godliness , had not the Scripture put him in the Catalogue of Saints . Peter , although it was a passion of fear that caused his sinne , yet his sinne was very dreadful , to lie , swear , and curse , in the denying of Christ . This was such a sinne that Peter thought it not possible he should fall into it . For first at the maids accusation , by comparing of the Evangelists together , he doth not only basely deny himself to be Peter , but addeth , He knew not Christ , yea he knew not what she said : an expression which we use about a thing that we are in the highest manner ignorant of ; and this he doth before all them that stood by . In the next place after a little while ( which as Maldonat computes , must be at least three hours ) he denieth Christ again : we might have thought that Peters heart might have troubled him in that space , but in stead of repentance he aggravates his crime , with an oath he denied himself to be Peter ; Here was lying against his own conscience , accompanied with perfidiousness against Christ : Then the third time , a little while after , being accused again , he still increased his sin , and did not only swear , but curse , that is , devote my self to the horridest judgements that can be , if he knew Christ , and this he did often , as that phrase , He began to curse , seemeth to imply , and his sin will yet rise higher , if that cursing be referred to Christ , that he cursed and anathematized him , and all this while though as some probably think , he heard the Cock crow , yet he repents not till Christ looked upon him , and without question ▪ would have denied him as often as the temptation was , had not Christ preserved him . Thus I have given you Examples of the hainous sins of Gods people , which are not to encourage in sinne , but if duely considered , a bridle against it . As he said , Plus debeo Thomae , quam Petro , he was more beholding to Thomas doubting , then Peter believing , because by Thomas his doubt , Christs Resurrection was more confirmed : So in some sense , we may more acknowledge Gods Wisdome and Goodness in his childrens fals , then in their Graces ; for hereby we are to tremble in our selves at our own weakness , be more careful against sinne ; Observe the way they took for pardon , and admire Gods goodnesse , who doth not utterly cast off his prodigal children . Thus you see there is no kinde of crime , which the people of God , through their own neglect , may not fall into . And as for that other Question , Whether they may not frequently commit the same sins ? We have examples in Scripture for the Affirmative , onely the greater Doubt is , Whether after a thorow and deep Humiliation they may relapse in the same sins ? But although we scarce have any instances of such in the Scripture , yet Gods command upon us to receive a brother seventy seven times offending , if he repent , may keep up the heart of such a sinner against despair , because goodnesse and love is in him as in the Ocean ; in us , as in the stream only . The second thing considerable is , What kinde of sins these are ? whether they may be called sins of infirmity , though so atrocious in their nature , or raigning sins ? Now herein godly Divines have differing expressions , though they mean the same thing . Zan●hy in his Thesis of the perseverance of the Saints doth industriously assert , That all the sins which elect Believers fall into , are sins of infirmitie . Thus he cals Davids and Peters : His main ground is , Because every regenerate man hath a two-fold principle within , the flesh and the spirit , both which fight one against the other : by which means they are never carried out to a full consent and purpose in any sin they commit . Hence he denieth they can be called raigning sins , or sins against conscience , that waste conscience , or that are from resolved purpose within . He giveth an instance from Jonah , and the Mariners ; We know the Mariners had not any intent at first to throw Jonah into the Sea ; again they rowed and used all their utmost endeavour to preserve him : Lastly , they pray to their gods , if possibly , they may not be necessitated to drown him . Now in all this , the Mariners , though they did throw him into the Sea , with their will and consent , yet they did it very unwillingly also . Thus , saith he , Jonah , in this respect , is like Christ , or grace in the hearts of Gods people . And first , the people of God have no purpose to cast him out . Again , they use their diligent care in temptations not to do it . Lastly , they beseech and importune God they may never fall so foully : Therefore if at any time they are overtaken , it is with an unwilling willingness . Thus he . Neither is it any marvel if he judge so ; When Bucer thought an Elect man , ever before ever he be converted , doth not sin with that full consent as reprobate wicked men do , but have many motions to the contrary . Now although Peter in his denial of Christ , might be thought with unwillingness and reluctancy to do what he did , yet it is hard to say , David , who so deliberated and plotted to accomplish his wickedness , did it not with some full consent at that time . And it may seem hard to call all the sins of the godly , sins of infirmity ; Therefore others will grant them the name of raigning sins , but with this limitation , that this is not a total raigning : sin raigneth as a tyrant over them , not as a King ; and although at some times , as in Davids case , there be no actual resistance made , because all the actual exercise of Grace is suspended , yet the seed of God doth in time revive again , and so doth cast out that usurper : So then the conclusion is , That the gross sins , which some regenerate persons do commit , may be said to be sins accomplished with a full consent and delight , and for the time , no actual resistance made by the regenerate part , and so far may be called raigning sins , but because God hath promised to blow up those sparks of grace in the godly , in his due time ; therefore they raign but as tyrants , and that for a while , not as Kings , which then properly is , when sins are customarily committed with an antecedent and consequent consent . But for the general , That there is a great difference between Sauls sins and Davids , Peters , and Judas's , will appear evidently . 1. From that principle of supernatural life , which although much weakned , yet is not quite taken away , 1 Joh. 3. He that is born of God , cannot sin , viz. so as Cain ; or as one that is of the devil his father , because the seed of God abideth in him . And Paul , Rom. 7. doth excellently describe this in the person of a regenerate man , where some Expositours do not limit the good he would do , or the evil he would not do , to motions and desires only of the heart , but extend it to the outward actions done in the flesh . 2. There is a difference in respect of God : He doth not wholly cast off the one offending , as he doth the other . Compare Sauls sin , for which God rejected him , and Davids together , and you would think Sauls sin far the less ; for Sauls was , because he spared Agag , 1 Sam. 15. and the best of the spoil , pretending it was for Sacrifice , and he dared not do other for fear of the people , but for this God rejected him . Now Davids was in a more gross sin against the light of nature , whereas Sauls was against a positive command of God only , and was a sin only , because forbidden , not from itself , yet God sheweth mercy to the one , and not to the other . Certainly , though Gods grace be the great reason of the difference , yet Saul sinned with more contempt and slighting of God , then David did . There was a more bitter root in one then the other . 3. A difference also may be seen in the consequent . When David was reproved , how presently did he melt and condemn himself ? There could not be such a sudden thaw of Davids heart , if like Nabals it had been like a stone within him . Thus Peter also , as soon as Christ looked upon him , He went out , and wept bitterly . It is true , we see Saul and Judas after their wickedness committed , cried out , They had sinned , but yet it was only for temporal motives , fearing the loss of their honours or fame , and at most , out of a slavish fear of Gods wrath , not from any love of him , or faith in him . The Use is , If David lie thus in his gore , and what Michal said falsly concerning him , is now true , hath made himself like one of the vile fellows , let him then become a Pillar of salt to season the godly . Without a gracious solicitude and diligent depending upon God , how quickly may a star become like a dunghil ? You see that the snakes , and other poisonous creatures , which lie lurking in the holes of ground , when the season is cold , do yet crawl abroad under the hot Sun-beams . And so those sins which thou supposest crucified in thee , may revive upon a warm temptation . Peter could not be perswaded he should ever be plunged into such foul perfidiousness , he thought all the men in the world would sooner do it then he . Now to prevent these scandals , hearken alwayes unto the motions of Gods Spirit . While the Cock croweth , do thou go out and weep bitterly ; while the Angel stirreth the pool , do thou presently step in : and if thou art at any time overtaken , continue not in the sin , return presently . The Candle newly put out , if presently blown upon , may be kindled again . The longer in the sin , the more sensless and stupid thy heart will grow ; and know that of Bernard to be true , Illud est cor durum , quod non trepidat ad nomen cordis duri , That is an hard heart , which doth not tremble at the name of an hard heart . LECTURE XXVII . PSA 1.51.9 . Hide thy face from my sinnes , and blot out all mine iniquities . VVE come in the next place to declare , How far a regenerate man upon the commission of such grosse sins , doth make a breach upon his Justification ? And for the further clearing of this , I shall lay down , First , What it doth not . And secondly , What it doth . And in the first place , No grosse sin committed by a justified person , doth make void the former pardon of those sins he hath been guilty of . God when he pardons , he pardons absolutely , not with a condition suspended upon our future conversation , which if not performed , his pardon shall be revoked . The Lutheran Divines do generally oppose this Truth ; Musculus also in his Common-place , De remissione peccatorum , handling this Question , doth encline to the affirmative , That new grosse sins committed , make void the pardon of all former sins , so that all his by-past iniquities do reviviscere , live again in their guilt and accusation of such a man , Tompson in his Diatriba , pa. 48. Though he plead vehemently for the intercision of a believers Justification upon the committing of grievous and loathsome sins , yet he denieth , That sins once pardoned are ever imputed again , because ( saith he ) the irrevocability of that Remission doth only depend upon the immutability of Gods counsel , whose gifts are without Repentance . For although ( saith he ) there is a necessity of Faith and Repentance , that sins be at first pardoned , yet that they should continue or abide pardoned , there is no necessity of Faith ; and therefore none are damned for past sins pardoned , upon a defect of new Faith and Repentance , when new sins are committed . The Schoolmen handle this Question , and generally deny , That sins pardoned ever are imputed again , unless in a certain respect , viz. as far as by-past sins are virtually contained in the following sin , as if by a new sin a mans ingratitude is so great , that he becomes as guilty , as if he had all his former sins incumbent on him . But whatsoever mens judgments are , the Scripture-expressions about pardon of sin , which are , The remembring of them no more , The blotting of them out , and throwing them into the bottom of the sea , &c. do plainly evidence , That God when he pardons a sin , pardons it absolutely , and for ever , so that it shall never live again to condemn him here or hereafter . There are two places of Scripture , that seem to give a check to this Doctrine . The first is , Ezek. 18.24 , 26. where God saith , If a righteous man turn away from his righteousnesse , and commit iniquity , his righteousnesse shall not be mentioned , but he shall die in his sin . Quid clarius ? s●ith Bellarmine : What is more clear then this place ? Hence this is strongly insisted upon by Papists , Arminians , Lutherans , as the Achilles . Now to this place , these Answers are given , First , That the Prophet speaks not of a truly righteous man , but a pharisaical , bragging man , who hath a conceit of his righteousness , without any reality at all ; and such a feigned righteousness may quickly melt away ; but this may seem too much forced ( though learned men insist on it ) partly , because the opposition is made of a righteous man to one really wicked ; partly , because it is such a righteousness , which if a man had continued in , would have saved him , he should have lived by it . Others therefore say , The expression is only conditional , and by supposition , if he do this , which doth only imply a posse , if a man be left to himself , not an esse , or that indeed he will do so ; yea God useth these conditional comminations , as a sanctified means to keep a righteous man from falling . This is a good Answer : but there are others with whom I joyn , that say , The Scripture doth here consider a man as of himself , and what he is in his own power , not what he is by a Covenant of Grace ( which is only per accidens , and ex hypothesi ) a meer extrinsecal and accidental thing to a man. And now , speak of a godly man thus , we may say , that he may fall , and lose the favour of God ; for although in respect of Gods predestination and Covenant of Grace , he cannot , yet that is meerly external , and from without . So that the Scripture speaks of a godly man , sometimes in respect of his external , relative condition , as elected and federated : Thus he is made unchangeable in respect of his state . Again , in other places it speaks of him , in respect of his internals , and what is dwelling in him ; and in this sense , He that stands , must take heed lest he fall . And that this is the right interpretation , is plain by the opposition in a wicked mans estate ; for there saith the Text , If the wicked leave his wickednesse , and do that which is righteous , he shall live . Here is no mention of Grace at all ; Can any from hence infer therefore , a wicked man without Gods Grace , is able to turn to God ? No. Other places demonstrate the necessity of that . So that it is plain , these Texts do not at all relate to any thing external and extrinsecal to a man. The next place urged for the return of sins pardoned , is , Mat. 18.32 , 34. where in the Parable , The Master is said to forgive a servant all his debt , but because the same servant shewed not the like compassion to a fellow-servant , his master was wroth with him , and charged all the debt he had forgiven , upon him again . By which it may appear , That if we after our sins are forgiven , do those things that are very distasteful to God , he will remember our former sins against us . But the scope of the Parable , which is the right key to open it , is not to shew , That God will remember sins pardoned for new ones committed , but to manifest , That forgiveness of others is a necessary qualification to be forgiven by God ; and that we may not believe God will forgive us , unless we forgive others : and this is clear from the conclusion of the Parable , ver . 35. So will not my heavenly Father forgive you , unlesse you from your hearts forgive one another . Besides , every passage in a Parable is not argumentative , but the chief intention only . Many things are flourishes in the Picture , not lineaments . In the second place , Neither doth a justified person so sinning , fall from the Grace of Justification , or his Adoption , he is not cast out of the right of his Inheritance . Whom he loveth , he loveth to the end ; all this while , Christs intercession is effectual for him . Though he be a Prodigal living with Swine , and upon husks , yet he is a Sonne still , Quod Christus naturâ , nos gratiâ , as Christ is perpetually the Sonne of God by nature , so we in him , and by him , are alwayes the sons of Grace ; and the perpetuity or stability of our Justification , is not founded upon any thing in us , but upon Gods will and love , and his sure promises . Neither thirdly , Doth he fall from the state of inherent or sanctifying Grace , no more then imputed ; for by Gods gracious Covenant , the principles of Grace are more firmly infixed and rooted in a godly mans soul , then his soul in his body . Vt custodiat nos per fidem , custodit in nobis ipsam fidem , That he may keep us by Faith , he keepeth Faith in us , saith a learned man. Neither fourthly , Doth a godly man fall into these grosse sins , without a merciful ordering of them , even to the godly mans good . Although afflictions may befall a man to his good , yet some have questioned , Whether God suffers a godly man to fall into sins for good , because sins have an inward malignity and poison in their natures , which the evils of afflictions have not . But if Gregory said truly of Adams sin , Foelix culpa , it was an happy fault , because God wrought such a good , the good of a Mediatour , which is a greater good then that sin was ; no question but God can over rule the sins of Gods people for their own advantage ; as a godly man said , He got more good by his sins , then his Graces , Audeo dicere , &c. ( saith Austin de civit . Dei , lib. 13. ) I dare be bold to say it , That it is profitable for proud men , to fall in manifest and open sins , whereby they may be ashamed and made loathsome in their own eyes , Salubrius sibi displicuit Petrus , quando flevit ; quam sibi placuit , quando praesumpsit . It was better with Peter disliking himself in his weeping , then pleasing himself in his presumption . This therefore God doth to his people ; to prevent sin he lets them fall into sin : and as Austin saith , Sectio dolorem operatur , ut dolor dolore tollatur . The cutting of the wound causeth pain , that so pain may be removed by pain , and sometimes venena venenis dispelluntur , poison is driven out by oison . And thus much for the Negative , we come to the Affirmative ; and in the general we say , A godly man committing such a gross sin , till he doth repent , is in a state of suspension from all the effects of Gods Grace in Justication , though not of abdication , or exheredation . He is under Sequestration , though not Ejection ; he is under an interdiction , though not an exile . He is as Absolom , that was cast out of his fathers family , though not from being a son . The English Divines expressed it well in the Synod of Dort , by a leper , who was shut out from his own house , so that although he had a right to his house , yet he had no claim by any law to enjoy his house : So though a godly man have a right to pardon of sin , yet he cannot claim this as due to him , as long as the guilt of sin abideth on him . Hence that is expounded , Purge me with hysop , as an allusion to the leper , who in such a manner was cleansed , not that this state is to be conceived a third estate between a state of Justification and Condemnation , but a suspending of the benefits of the former . In which sense a godly man justly cast out by Church-officers for a sin , is said to have his sins bound in Heaven . And in this respect Zanchy saith , he doth , Quodammodo excidere à gratiâ Dei , and that they are made , quasi inimici , as it were enemies . Thus Perkins also , Upon the committing of such sins , saith he , God turneth the effects of his grace , into the effects , cujus dam odii , of a kinde of hatred to their sins , so that quodammodo fiunt inimici Dei. Now that the terrour of this condition may more fasten on the godly to make them cautelous against such fals , let us consider what particulars this general doth include . And first it supposeth a present unfitness for the Kingdom of Heaven , or any gracious Priviledge . There is no aptitude or preparation in a godly man so lapsed , for comfort or salvation : but like the unclean man is to stand aloof off from all this . Now how woful is this to consider , that such a man , who had Gods gracious Scepter alwayes held out , to bid him come into his presence , must now finde the doors and gates of mercy for a season shut upon him ! Now the Master of the feast may say to him , How camest thou in here without a wedding Garment ? When David sate not according to his custom at the Kings Table , it was excused , he had uncleanness upon him . Alas , it is a godly mans aggravation of this guilt , why doth he not apply the Promises as formerly ? Why is he not had into the Spouses Wine-cellar ? Alas uncleanness is upon him . As Christ said to Mary , Touch me not , for I am not yet ascended ; we may apply otherwise , the Promise of Grace , Christ saith to thee , Touch me not , lay not hold upon me , for thou art not yet risen out of thy filth . 2. As there is no aptitude for gracious priviledges , So also God doth now change all his dealings and administrations towards them . Those effects of love , delight , comfort , assurance and sweetness they had , are now turned into the bitter effects of wrath , displeasure , trouble and grief of soul , sad pangs and convulsions of conscience , so that they have no peace with God nor themselves . Thus their sins swallow them up like Jonahs Whale , and they are , as it were , in the bottome of hell . God is really offended and displeased with them , hereupon their conscience doth truly and sadly accuse them : And all this being set home by Gods Spirit convincing of them of sin in all the aggravations of it , O the groans and agonies their souls must needs conflict with ! This David doth evidently teach us in what he felt upon him . Hearken then to Davids cryings and groanings , and take you heed how you abuse the Grace of God , either doctrinally or practically to a secure committing of gross sinne . Be sure ( if ye belong to God ) your sinne will finde you out ; and no Doctrine of free Grace , will be Altar or Sanctuary safe enough for you to hide your selves in . God who was the God of all consolation , is now the God of all sorrow and fear . Thou thinkest on him , and thy meditations are not sweet but troublesome . Now it s not the Spirit of God , that seals and comforts , but of Conviction and Humiliation . Now Christs bloud , which thou despisedst , doth speak bitter things against thee . A drop of Gods anger fals into the conscience of a godly man thus awakened , like a drop of scalding lead into a mans eye . O what comfort do those pleasures , those lusts now afford him ? Now he may say of them , as she of her husband , Thou art a bloudy husband . 3. Although he hath a right to the Covenant of Grace , to the priviledges contained therein , yet as you have heard , He may not without renewed Repentance claim any of these . He cannot say , my God , my Christ , my Pardon ; No , God hath spit in his face , as the expression is to Miriam , and the soul is become filthy and noisome , and she must be washed again , ere Christ will receive her . Though there be a Well of Salvation , yet thou hast no bucket to draw out of it . As long as a godly mans heart stands thus averse from God , and hath a purpose to continue in sin , all the Promises are like a fountain sealed up , and a Garden enclosed . He is in a worse condition , then the wounded man in the way to Jericho , for not only the Priest and the Levite ( the Moral Law ) pass by him , but even the good Samaritan , Christ and the Promises pour no oil into his wounds . All the while he applieth comforts to his soul , and supports himself with hopes of Gods favour , he liveth upon spiritual robbery . And he can with no more truth ( if we speak of the actual use and application ) say of the Promises , then the devil of the world , and the glorious things thereof , All these are mine . 4. By this they incur the guilt of eternal damnation . There is a two-fold guilt , as some distinguish , one potential ( which by others is Reatus simplex , a simple guilt ) another actual ( which by others is Reatus redundans in personam , a guilt falling upon the person . Now it is upon all sides agreed , That by those sins he deserveth eternal damnation . And therefore a godly man so offending , ought to bewail the forfeiture he hath made . If God should deal with him according to that strict rule , Cursed be every one that abideth not in all the things that the Law requireth ; where should he appear ? But may we not say , they have an actual guilt obliging them to eternal wrath , not absolutely , but conditionally , till they take the means appointed by God for their pardon ? I see not but in a sound sense this may be said , for God doth not will to them salvation , while they abide in that state , though at that time he wils to give them such effectual Grace , that thereby they shall recover , and so remove that gulf which is between them and God. So that at the same time God doth will to give them grace to repent and recover , and yet he doth not will salvation to them , till they do recover . Here is no contrariety in Gods will , because though this be about the same person , yet not in the same respects : for Gods will not to give salvation while in such an estate , and to give Repentance that he may come out of that estate , do no wayes oppose one another ; and because of this later mercy , it is , that we may alwayes say , There is no condemnation to those that are in Christ Jesus . Their sins are never imputed to them for their condemnation , but there is a conditional obliging of them , till they sue out their pardon . So that it is here , as Solomon did with Abiathar ▪ 1 Kin. 2.26 . Thou art ( saith Solomon ) worthy of death , but I will not at this time put thee to death . 5. Because of this guilt and demerit of sin , it is , that our Divines do say , That if such an one , David ( for example ) should die before these sins be repented of , he would be damned ; For if you suppose a justified person to persevere alwayes in gross and vile sins without reformation , you may as well suppose him to be damned . Hence there is , as some observe , a two-fold impossibility , There is an impossibility that David elected and justified should be damned ; There is also an impossibility , that David a murderer and an adulterer should without Repentance be saved ; but God by his powerful grace will untie this knot by a certain and infallible recovery out of his sins , for that is a perpetual and sure rule , Election hath obtained , Rom. 11. otherwise , speak of David as in that state before Repentance , we may say , if he had died in it , he would have been damned . Thus Beza , Twiss , &c. Yet Gods grace which was so potent at the first to raise out of the grave of sin how much rather if life be in us , will it quicken us to turn unto God ? 6. From hence further it ariseth , That he needeth a particular Justification in respect of that guilt , which is to be done away . Some Orthodox and learned Writers , Abbot and others , distinguish of a two-fold Justification , one universal , whereby a man is absolutely received into the grace and favour of God , becoming his Son. A second is particular , whereby sins are remitted to them that are already made the children of God , without which , they would fall from their first benefit of sonship , The one is called , Justificatio simplicitèr . The other , Secundùm quid : and this particular Justification they make to be often repeated . Thus Peter Martyr , Rom. 3. Lapsis post Justificationem repetitâ denuò Justificatione per fidem condonari . Thus Bucer , Defensio , pag. 85. acknowledgeth an iteration of Justification after we repent , and arise from more grievous sins . Others call it not a particular Justification , but an application of that universal Justification . And certainly Justification doth denote the state of a man , but seeing the Remission of such sins doth not put them into a new estate ( for they never fell from that ) we cannot so properly call it Justification , and I know not any place where the Scripture cals it so , and it would be very hard to say , That Justification is re-iterated as often as sin is pardoned . Though therefore there may be some difference in the words , yet the matter it self is clear , viz. There is a necessity of the removing of this guilt , that so the person offending may be brought into Gods favour again . 7. Seeing all this is true , then it followeth , That such a man so offending must renew an act of Faith and Repentance . So that the former acts of faith and godly sorrow , will not discharge or acquit from the new sins committed . Therefore lastly , it is a most dangerous errour in practice , to hold , That after a known sinne committed , the first thing a believer is to do , before Repentance or Humiliation , is to believe that that sin is already pardoned . Thus a late Writer , Cornwell in a Treatise called Gospel-repentance , wherein he labours to prove , That a believer entred into the Covenant of Grace , upon the commission of an actual known sin , ought to believe the actual pardon of that sin , before he actually repent of the same . Now although this is to be confuted , when we handle Faith and Repentance , yet thus much we may say , That this Doctrine must needs be very unsound ; for first , There is no sin actually pardoned before Repentance , as at large I have shewed ; and no sin is pardoned before it be committed , as in the next Question is to be shewed . So that it would be abominable presumption , yea and falshood to believe such a thing . Hence such a perswasion as this , God hath or will pardon my sins , can bring no comfort or peace to our conscience till we repent ; for a Scripture perswasion is , That God enabling me to repent , and to use the means , will vouchsafe pardon , and in this only can I have comfort ▪ Besides , the Author makes the last work of Faith , the first ; for upon a known sin committed , Faith is to be exercised , first , in the threatnings of God , to believe those due to him . In the next place , Faith is to relie upon Christ for pardon , that he may receive remission of sins ; for as Rivet and Perkins urge well , There is no pardon offered on Gods part , or received on mans , till he do believe , and then when these acts are done , God doth many times incline the soul to believe the sin is pardoned . But the pardon of sin must be received by a direct act of Faith , before we can believe that it is pardoned by a reflex . But this is more largely to be confuted . Now the Objection may be , How can sinne thus far prevail in the filth and guilt of it , and yet the man so sinning not fall from his Justification ? This will be cleared , if you consider these things . First , That Justification is an act of God meerly , it is not our act . We are said to be justified , and God he doth justifie . Now Opus Dei non potest irritum fieri per opus hominis , Those acts of God which he doth , we cannot make void , but he ordereth them for their time and continuance , as he pleaseth . Secondly , Consider , That sin doth not expel the Grace of Justification , efficiently , or physically , as darkness doth light , or coldness heat , but meritoriously by way of desert . Now God doth not with us according to our desert ; when he entered into a Covenant of Grace with us , he so appointed it , that no sin should break the league of friendship , whereas if he had pleased he might so have appointed it , that the least sin should have dissolved this bond ; and if sin did expel the Grace of Justification efficiently , the least sin would have done it . But now , if it was wholly at Gods pleasure to make this state dissoluble or indissoluble ; and if so , then that neither great sins , or less should break it ; and this makes us to wonder , how David in his adultery and murder could be justified , because we prepossess our selves with this principle , That sin doth by a natural necessity expel the grace of God , whereas many Schoolmen are bold to determine , That de potentiâ absolutâ , God might pardon sin , though there were no Repentance , or infused grace at all in a man. Thirdly , That a particular , partial guilt , is not the immediate opposition to universal Justification of the person , unlesse it were to abide in him . Justification of a mans person will keep him from being actually condemned , though not from the guilt of condemnation . As a guilty person , thrown into prison , is kept from the use of his house , goods , and all comforts , but he is not deprived of them , till he be actually condemned : so a believer falling into gross sins , is deprived of the use of all spiritual comforts , but not cast out of the right of them , because he shall never actually be condemned . LECTURE XXVIII . PSAL. 51.9 . And blot out all my iniquities . THe next thing in this Text to be considered , is the second Petition , which though differing from the former in words , yet is coincident in the matter . In this was observable ( as you heard ) the Petition it self [ Blot out my iniquities . ] 2. The extent [ All ] all my iniquities . Now from hence we may justly take an occasion to handle that Question , Whether God in pardoning do forgive all sins together ? So that sins past , present and future are remitted together , for that is the opinion of some , That as soon as ever a man is actually entered into the Covenant of Grace , all his sins , even future , are actually forgiven , and that they are bound to believe the same , even before they actually repent of any iniquity committed . This at large Cornwell maintaineth in his Book of Gospel-repentance . Yea there are some learned and worthy Authours , who seem to encline this way . D. Ames in his Medulla , in the Chapter of Justification , saith , Not only the sins of justified persons that are past , are remitted , but also in some sort those that are to come , Neither ( saith he ) can sins past and present be altogether and fully remitted , unlesse sins to come be in some sort remitted also . Only he makes this difference , sins past are remitted by a formal application , sins to come only virtually : sins past are remitted in themselves , sins to come in the subject or person sinning . But this in effect to say , they are not remitted , but that God by his Covenant of Grace , will as sins are committed , give Grace to repent , whereby there may be a forgiveness of them . This is to say rather , No sin shall hereafter actually condemn them , rather then to say , they are forgiven . Doctor Twisse , Vindic. Gratiae , pag. 82. de Eurat . lib. 3. Quid si dicam in Justificatione nostra , &c. What if I say , in Justification , we receive the forgivenesse of our sins , not only that are past , but of future also , that is , we are made more certain of their forgivenesse . For ( saith he ) that internal act of God , whereby he doth remit sins , cannot be renewed in God. Certissimum esse judico , &c. I judge it most certain ( as he goeth on ) to whom God once doth forgive sins , to the same man he forgives all his sins whatsoever they are ; of which absolution there is indeed a frequent pronunciation iterated to Penitents often in the Scripture . Thus that learned Authour going upon those two grounds , 1. That Pardon of sinne is an immanent act in God. 2. That application of Pardon to us , is no more then the sense and manifestation of that pardon , which was from all Eternity . But the weakness of these grounds hath been already demonstrated , and we have other Orthodox Writers speaking more consonantly to Truth , denying that future sins are forgiven , before committed and repented of . When Gr●tius had objected , That the Protestants Doctrine , was , Peccata condonari antequam fiant , That sins were forgiven before they were committed , Rivet in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 467 replieth , Imo id nos absurdissimum credimus , &c. Yea we think such a Doctrine most absurd , and the imputation of it to us , most unjust ; For though ( saith he ) God decreed to pardon our sins from all Eternity , yet the execution of this is not from all Eternity . As God decreed from all Eternity to create the world , yet the world was not from all Eternity . Those that know God hath decreed from Eternity to pardon sinne upon the condition of Repentance . Those that know God hath not decreed the end without the means , will never ascribe to themselves Pardon of sin , without these exercises of Repentance . Thus the same Author in the same Book , pag. 533. Absurdum est credere , &c. It is absurd ( saith he ) to believe a Remission of sins , which are not yet committed , for neither in the Decree of God is there an actual Remission decreed without Repentance preceding Remission . To this purpose Perkins in his Book of Predestination , There is no actual Pardon ( saith he ) offered on Gods part to us , nor on our part received without Faith and Repentance . When Thomson in his Diatriba , had made mention of an answer formed by some Author , That in Justification all sins past , present and future were forgiven , and a justified person was bound to believe this ; Bishop Abbot in his Answer , cap. 24. cals this incommodè dictum , an incommodious expression , and argueth against it . Having premised this , I come to lay down the grounds , that sins are not pardoned to a justified person , before they be committed and repented of , and therefore it is dangerous presumption to believe such a thing . Only these things must be acknowledged . First , That God when he pardons sins past to those that repent , He forgiveth all them together . God doth not pardon some , and leave out others . Thus the gracious Promise , Heb. 8. of remembring our iniquities no more , and blotting them all out , is to be thus farre universally interpreted , that all those sins which then are found in the lives of believing persons , shall be removed and taken away . All past sins are forgiven together . And the ground of this Truth is two-fold , partly because the same Grace and love of God which moveth him to blot out one , will also stirre him up for the other . And indeed if it were not so , God would have love to a man as his friend , and hatred to him as an enemy , at the same time ; whereas Remission is Reconciliation with God , and therefore every obstacle must be removed , partly this ariseth from the nature of Repentance , for where that is truly for one sin , it is also for all other sins , and then the guilt of all must needs be taken away . Secondly , We must grant , That to speak properly , there is nothing future to God , and those things that are not yet to us , they are present to him ; For he calleth things that are not , as if they were ; but although it be thus with God , yet we are not to conceive of things any other wayes , then according to that manner of his dispensation , whereby things decreed from Eternity are produced to act in time ; and certainly , as sins future to us are present to him , so Repentance also future to us is present to him . And therefore Gods Decree for Remission , was also for Repentance , and both are present to him . Thirdly , This must be granted , That although future sins are not pardoned , before committed , yet by the Covenant of Grace , God will so preserve , that as sins are committed , so Grace will be dispensed , that no sin shall actually condemn us . And this may be the virtual Remission of future sins , which some speak of . So that although a justified person may not believe that his sins are pardoned , which he shall commit , yet he may believe that God will keep him by his power through faith to salvation , and that if he fall in sin , God will renew Repentance in his soul ; and our peace of conscience doth not simply arise from hence , That God will pardon our sins , but that he will so preserve us from evil , and lead us into every good duty , that so pardon may be vouchsafed unto us . These things explained , I come to lay down the Arguments , Why none should presume , that because of his Justification , all future sins not committed , or present sins not repented of , are forgiven unto him . The first ground is from those places which presume and necessarily suppose sinne to be committed , before it is pardoned . One place is brought by some learned men , Rom. 3.25 . Whom God hath set forth a Propitiation , to declare his Righteousness for the Remission of sins that are past . Here ( say they ) Remission of sins through Christs bloud , is restrained to sins past ; and upon this some argue , Therefore future sins are not remitted . Thus , as I take it , argue Peter Martyr , Hiperius , Domnam ; but it is more probable , that by sins past are meant those committed before Christ came into the world . And Beza , who is followed by other learned men , make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be pardon , but connivance , as if the sense were , God did passe by the sins of our Fathers before Christs coming , and did not manifest his wroth in a Sacrifice expiatory of their sins , till Christ himself came and suffered upon the Cross : So he makes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , with that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Act. 17.30 . Therefore I leave this , and urge one or two places more , 1 Job . 2.1 . If any man sin , we have an Advocate with the Father . Here we see is intercession for sin , and a way for Remission ; but how ? upon a supposition that sin is , If any man. Ezek. 18.22 . speaking of a wicked man that turneth to God , and now shall surely live , he expresseth it thus , All his transgressions that he hath committed shall not be mentioned to him . Observe , All that he hath committed , not all that he shall commit . A third place is eminently set down , Jer. 33.8 . Where God makes a glorious Promise of the pardon of sin ; but take notice to w●at sins he limits it , even to those that have been committed , I will cleanse them from all their iniquity , wherby they have sinned against me , and I will pardon all their iniquities , whereby they have sinned , and whereby they have transgressed against me . It s of what they have done , not of what they shall do . A second sort of Arguments , is from the expressions Gods word useth about Pardon ; All which do suppose , That sinne goeth before , and that God doth not antidate his Pardon . Such as these are , Remember not iniquity . Now although this be attributed unto God improperly , yet the very sense of the word supposeth , That sins were precedent , and how God by his grace will remember them no more . So the phrase to blot out , supposeth sin was already registred in Gods book . Men do not use to forgive Debts before they be . Throwing them into the sea , what doth this imply ? but that sins did appear before , and that in a terrible threatning manner . Covering of sin , How can that be understood , if sin be not with some loathsomnes ? Thus we might instance in all the expressions used by Scripture to represent Pardon . Thirdly , This truth may be proved from the necessary qualifications required in those that have Pardon , which cannot be unless a man have already committed the sin , as 1 Joh. 1.9 . If we confesse our sins , he is faithful to pardon . Now confession is alwayes of a thing already extant . How absurd would it be , for a man to go and confess the sins he will commit ? This would rather be impudence then humiliation ; look over all the confessions made by the people of God for themselves , or in the behalf of others , as Davids , Ezrahs , Nehemiahs , Daniels , and you shall observe them all limited to sins that have been done , never extended to what they shall commit . Thus in the old Testament , when any had sinned , they offered sacrifices . There was no sacrifice appointed for a future sin , but only for that which was already committed . Thus to pardon is required forsaking of a mans sin , Prov. 28.13 . Now how can a man be said to forsake that which is not , to leave that which is future ? especially , as you have heard , repentance is commanded as the way wherein only pardon may be had , now how can repentance be about that which is to come ? Can a man repent of any ●hing but what is past ? The two Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be wise and understand after the fact is done , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reditus , a turning again to those whom we have offended , make it as clear as the Sun , that there is no pardon of sin before committed . Fourthly , There is no promise in all the word of God , made for the pardon of a sin before it be committed and repented of . If therefore the Word of God give no such encouragement , what presumption is it to make a faith , that all sins are pardoned , the Gospel-faith ? for grant that such a thing were true , and to be beleeved , viz. That all sins are pardoned , yet that could not be the Gospel-faith , for the Gospel-faith is justifying faith : now the object of justifying faith , is not ens complexum , a proposition , such as this is , All my sins are pardoned ; but ens incomplexum , a single object , which is Christ himself , received and applied by faith , I am not justified by beleeving my sins are pardoned , but by relying upon Christ for pardon ; But this by the way . The strength of the Argument lieth in this , God hath made no promise for the pardon of a sin before it be committed and repented of . Therefore none may either beleeve or claim such a thing . The grand charter or priviledge for pardon , as it is laid down in the Covenant of Grace , is contained in Jer. 31.34 . which is also repeated , Heb. 8.12 . Now this Covenant of Grace , as it promiseth pardon of sin , so also a new heart , and actual exercise of grace , so that they shall walk in all Gods waies . Now the way wherein pardon is to be had , is repentance and faith . We must not therefore conceive of the Covenant of Grace , as promising pardon and forgiveness , without any qualification in the subject : this would contradict other places of Scripture . Therefore in the Covenant of Grace some things are promised absolutely , supposing nothing to go before , such are regeneration , the working of faith in us , giving his holy Spirit to us , and union with Christ . 2. There are many priviledges in the Covenant of Grace , and those are given , where God hath wrought some former effects of his grace , and suppose them to be : such are Justification , pardon of sin , increase in grace , Glorification , all these things are promised in the Covenant of Grace , but made good where there are the former effects of Gods grace wrought in them . We do not theref●re say , God doth not pardon sin , unless repentance go before , as if God needed repentance , as if he could not do it without repentance , as if repentance made God the better , or made him amends . These are idle calumnies cast upon this Doctrine in some Pamphlets . But only God hath appointed one effect of his grace before another in order , and he will not vouchsafe one before he hath wrought the other . As for instance , God hath appointed no unclean thing shall enter into the Kingdom of heaven , God will not give glory where he hath not given grace . If one should tragically exclaim upon this , This is to make God need our graces , This is to make grace meritorious with God , This is to be a Papist , a Formalist , to make men rest in themselves ; you would presently judge this a vain , weak cavill : No less is it , when we are charged thus , for holding God will not forgive sin but to those that believe and repent . It is not for any worth in what we do , but because God will have an order and a method in his graces , Justification where Repentance is , Glorification where Holiness is . It being not fit to give pearl unto swine , nor childrens meat to dogs . Fifthly , If a man may believe his sins are pardoned , before they be committed , and so before repented of , then he may have full joy and unspeakable boasting in God , while he lieth wallowing in the midst of sins . The reason of the consequence is this , By such an act of faith , we have peace with God , and we glory in him . This floweth , as a proper effect of faith , though it do not alway follow , yet it may follow , and happily it is our weakness , if it do●●●ot . And if so , then it was Davids weakness to b● troubled about sin : It was for want of a right considering of the Covenant of Grace , that he had no joy in his heart , and that his bones were broken . The Adversary seeth the necessity of this consequent , and therefore is not afraid to say , That a justified person , even when sin is most prevalent , and the heart most hardened , yet then can glory in Jesus Christ , with a large heart , breaking forth into thanksgivings . Cornwel of Gospel-Repentance , pag. 125. How contrary is this to Davids experience , Psal . 32. who , while he humbled not himself for his sin , found nothing but terrour and trouble in his own soul ? And certainly this Doctrine must be very distastfull to ●very gracious heart , which shall make faith and assurance in the glorious effects of it , amicably concording ( as it were ) with great and grievous sins . And let the Adversary shew such an instance in all Scripture . For as for his example in Paul , Rom. 7. who found himself captivated unto sin , doing the things he would not , yet giving thanks to God through Jesus Christ : this is clean contrary to him , for Paul did greatly humble himself , and was deeply sensible of this tyranny of sin , which made him cry out , O miserable man that I am , who shall deliver me from this body of sin . So that we cannot with any colour call him an hardened sinner , Somnium narrare vigilantis est , said Seneca ; and to complain of sin , especially in the first motions and suggestions of it , as Paul did , argues a tender life of grace in him . No less absurd is it , to bring Habakkuk to patrocinate this great errour , for although he said , He would rejoyce in God , and glory in his salvation , Hab. 3.8 , 9. in the midst of Gods judgements upon the publike : yet this doth not suppose any personal grievous sins he was fallen into . Sixtly , If sins be pardoned thus before committed and repented of , then it would be in vain to pray for forgiveness of sin , seeing it is already past . This Argument ( as before was said ) Gomarus urged against Piscator , explaining that Petition [ Forgive us our sins ] for the sense and assurance of it only in our hearts . It is true , we may pray for a thing that is past , thus far , for the continuance of it , but not for the thing it self . Although there can hardly be an instance in all Scripture given of such a Petition . We do not reade of any prayer in Scripture that God would elect us , and predestinate us , yet that might admit of the same interpretation which they give for pardon of sin , viz. To make us more assured and perswaded of it in our own hearts . Hence when God speaks of pardon of sins , he useth many times the future tense , Jer. 31. I will forgive their iniquities , which if pardoned before , would be very difficult to say ; even as hard , as if God should say , I will predestinate and elect such men . It is indeed often said , That when we pray for pardon of sin , we pray for the sense and feeling of it ; but let such that interpret so , give any parallel place for such a sense , yet we deny not ( as before hath been said ) but reductively this may be included in that Petition . Seventhly , If a mans future sins be already pardoned in a justified man , then in a reprobate man , all his future sins are actually condemned . The consequence is firm upon that rule , Eadem est ratio contrariorum , there is the same reason of contraries . Therefore if a mans future sins be pardoned before they be committed , then a reprobate mans sins shall be punished before they be . Now how contrary is this to Gods dispensation revealed in the Scripture ? Where can we finde any one man punished for a future sin ? Were not all the sins men are afflicted for in Gods Word , because they had done them , not because they were to do them ? Indeed the Scripture , Matth. 5. sometimes makes the desires and lusts of the soul after sin , to be the sin it self , but that is because they are the proxime and immediate cause of such a sin ; but we are now speaking of future sins , that it may be as yet have no preparation at all for them in any cause . Eightly , By what principles the Opponents can prove ▪ That God pardons sins future , by the same we can prove , it is because of repentance future . So that still no sin will be forgiven without repentance . For suppose that were a true rule to stand upon , Gods internal will to pardon is an immanent act , and therefore from all eternity , will it not as well follow , Gods internal will to give repentance , is an immanent act , and therefore repentance is from all eternity . If another be a true rule , That God hath given us all pardon from eternity , only we have the sense of it , and manifestation in our own souls ; may we not then say , that we had the grace of repentance from all eternity , but it is declarative in time in our own souls ? For although justification be Gods act , and repentance ours , yet we are passive in the infusion of this , as well as justification . I speak not of repentance as an act ( which cannot so properly be said to be infused ) but of the frame of the soul . If a third rule should be true , That therefore sins are pardoned because the Covenant of Grace saith , it will pardon all ; Doth not this hold also for repentance , seeing in the Covenant God promiseth to give a repenting heart ? Lastly , If God may be thought changeable , because now he pardons , and once he did not ; will it not as well hold , because he now gives grace to such a man to repent , and once he did not ? To conclude therefore , it followeth with an equal necessity , That if future sins are forgiven before they be committed , That God also did accept of future repentance before it was practised , or else if repentance be not received by God , till actually performed ; so neither is sin forgiven , till actually committed and repented of . The result of this whole truth is , by way of Use , to admonish us , That we make not any Doctrine about grace in the genious and natural consequence of it , to encourage or harden to sin . If the grace of God which hath appeared to teach thee to deny all ungodly lusts , make thee love them the more ; If because you are under grace , sin hath therefore dominion over you ; If there be goodness with the Lord , and therefore you do not fear him : then know all things work contrary to their nature , and Scripture-directions . All Gospel-grace is a cleansing , purifying , refining property ; it is fire to get out the dross ; it is water to wash away the filth ; it is oyl to mollifie the wounds of the soul ; it is wine to make the heart glad , and rejoyce in God. Do not while you promise your selves a liberty by grace , therein become servants of corruption ; more especially let the children of God , who have had sweet experience of the Covenant of Grace upon their souls , take heed of fals and relapses . If the Prodigal son after that reconciliation made with his father , after all that glory and love vouchsafed to him , had again wandered into far Countries , prodigally consumed all his estate , living with swine upon husks , How unpardonable and unworthy would this fact have been ? No less guilty wilt thou be ▪ who hast had the ring put on thee , who hast fed on the fatted Calf , if after this , thou provoke God by gross transgressions . Some have disputed , Whether it be possible for a godly man to be secure in sinning , and more willing to offend , because of Gods gracious Covenant , which will infallibly rescue him out of that sin . But what sin is not possible ( except that against the holy Ghost ) even to a regenerate man ? Take heed then , lest thou love the Gospel , because it hath alwaies glad tidings , and thou canst not abide the precepts or threatnings , because they speak hard things to thee . There may be a carnal Gospeller , as well as a Popish Legalist . LECTURE XXIX . ACTS 3.19 . Repent and be converted , that your sins may be blotted out . THe Apostle Peter in this exhortatory discourse of his to the Jews , deals like a wise Physitian : First , Discovering the danger of the disease . Secondly , Applying an effectual remedy . The disease is that hainous sin the Jews were guilty of , in killing of Christ , the Prince of life . Which sin is aggravated by a threefold antithesis : 1. They delivered up , and denied Christ in the presence of Pilate , when he would have acquitted him . 2. They denied him , though he was an holy and just One. 3. They desired a murtherer to be released rather then him . This is their sin . In the next place , you have the remedy prescribed in two words , Repent and be converted . Repent , that denotes a change in the heart : and to be converted , an alteration in the outward conversation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Howsoever it be generally received that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only true and godly sorrow , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that imperfect and unsound grief which is upon hypocrites , yet this is not universally true , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applied to true repentance , Mat. 21.19 . & 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an outward repentance meeerly , Mat. 11.21 . The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to be understood reciprocally , Turn your selves , or be turned . This exhortation doth not suppose free-will in us , it only denoteth our duty , not our ability . Neither is Grotius his assertion better then Semipelagianisme , when he compareth the will of a man to the mother , and grace to the father , so that as children are named after the father , and not the mother : thus good actions are denominated from grace , not free-will : for in our conversion free-will is neither a totall or partiall cause preoperant or cooperant , but the passive subject recipient of that Vim gratiae vorticordiam , as Austin called it , the heart-changing power of grace . This duty of repentance is urged from the profitable consequent . Piscator cals it effectu utili , the effect of conversion , which is , that your sins may be blotted out . It is not an inference of causality , but of consequence . Blotting out , is ( as you heard ) from merchants that expunge their debts , or the Scribe that raceth out those letters which ought not to be in the paper , or the Painter that defaceth those lineaments , which should not be in the Picture . In the next place , you have the time , when these sins shall be blotted out ( that is ) when the times of refreshing shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used Exod. 8.15 . Some do not understand this , nor that expression , The times of restitution of all things , vers . 21. of the day of judgement , but of that preservation the elect should have , when the destruction of Jerusalem should be . Hence it is , that they expound the day of the Lord so much spoken of in Peter , and other places , which is said to be coming upon the beleevers , of that time when God came to destroy Jerusalem , but there is no cogent reason to go from the received interpretation , which maketh the day of judgement to be the times of refreshing to the godly , for so indeed it is , because then they are eased from all those troubles and oppressions they lay under in this world . Hence our Saviour cals it , The day of our redemption , upon the coming whereof they are to lift up their heads . The Observation is , That a compleat and full absolution from all sin , is not enjoyed till the day of judgement . The Beleevers have not a full discharge till then : we are in this life continually subject to new sins , and so to new guilt , whereby arise new fears , so that the soul hath not a full rest from all , till that final absolution be pronounced at the day of judgement . Before we shew the grounds whereby it may appear , that the remission of our sins is not fully compleated till then : we must lay down some Propositions by way of a grand work . First , The Scripture not only in this priviledge of remission of our sin , but in others also , makes the complement and fulness of them to be at the day of judgement . Redemption is the totall summe , as it were , of all our mercies , and we are partakers of it in this life , Col. 1.14 . Rom. 3.24 . Yet the Scripture cals the day of judgement , when we shall rise out of our graves in a peculiar and eminent manner , the day of redemption , Ephes . 1.7 . Ephes . 4.30 . because at that day , will be the utmost and last effects of our redemption . Adoption , that also is a priviledge we receive in this life ; yea a learned man ( Forbes in his book where he handleth the order of Gods graces ) makes adoption ( as I take it ) to be the first , and to go before justification , yet the Apostle , Rom. 8.23 . calleth the last day , the day of adoption . Hence 1 Joh. 3.2 . the Apostle , though he saith , We are now the sons of God , yet he saith it doth not appear what we shall be , because the glory God at the last day will put upon us , is so farre transcendent and superlative to what now we are . Thus Mat. 19.28 . the last day is also called the day of regeneration unto the people of God , yet in this life they partake of that grace , but because then is the full perfection and manifestation of it , therefore the Scripture cals it , the day of regeneration . Even as the Apostle , Act. 13.33 ▪ applieth that passage of the Psalm to Christs resurrection , This day have I begotten thee , because then was such a solemn and publique declaration , that he was the Son of God. No marvel then , if the Scripture do also call the day of judgement a time , when sins shall be blotted out , because then is the publique absolution of the godly ; and according to philosophy motions receive their names from the term to which they tend . Secondly , Howsoever Justification be said to consist in pardon of sin , yet there is a great difference between the one and the other ; for Justification besides the pardon of sin doth connote a state that the subject is put into , viz. A state of favour , being reconciled with God. Hence it is , that this state cannot be reiterated often , no more then a wife after that first entrance into the relation is frequently made a wife . In this sense , the Scripture alwaies speaks of it , as connoting a state or condition the subject is put into , as well as a peculiar priviledge vouchsafed to such . It is true , There are indeed learned men , who think Justification may be reiterated , as you heard , Peter Martyr , and Bucer . Others call it a continued action , as conservation . But although there is a continuance of Justification , and the godly are preserved in that estate , yet we cannot say , God doth renew Justification daily , as he doth pardon of sin . There are some that think the Scripture gives a ground for a second Justification , or the continuing and encreasing of it , and bring those places , Tit. 3.5 , 6 , 7. Rev. 22.11 . The learned and excellent Interpreter Ludovicus de Dieu , in Cap. 8. of the Romans , vers . 4. largely pleadeth for a two-fold Justification ; The first he makes to be the imputing of Christs righteousness to us , received by faith , which is altogether perfect , and is the cause of pardon of sins : The second he makes an effect of the former , whereby through the grace of God regenerating , we are conformable unto that love in part , and are day by day more and more justified , and shall be fully so when perfection comes : of which Justification he saith these texts speak , Jam. 2.21 , 24. Revel . 22.11 . Mat. 11.37 . 1 King. 8.32 . This two-fold Justification he makes to differ toto coelo from the Papists , whose first is founded upon the merit of congruity , the second upon the merit of condignity . But the discussing of this will be more proper in the other part , viz. of imputed righteousness . Austin seemeth to hold Justification a frequent and continued act , lib. 2. contra Julianum , cap. 8. When we are heard in that prayer [ Forgive us our sins ] we need ( saith he ) such a remission daily , what progress soever we have made in our second Justification . He speaks also of a Justification hujus vitae , which he cals minorem the lesser ; and another plenam and perfectam , full and perfect , which belongs to the state of glory , Tract . 4. in Joannem lib. de spiritu & lit . cap. ultim . But the more exact handling of this will be in the place above-mentioned . It seemeth more consonant to Scripture , if we say , That Justification is a state we were once put into , which is not repeated over and over , as often as sin is forgiven ; neither can it admit of increase or decrease , so that a man should be more or less justified , for even David while he was in that state of suspension , was not less justified , though the effects of Justification were less upon him . It is true , in some sense learned men say , Justification may increase , viz. extensivè , not intensivè , as they express it , by way of extension , when more sins are pardoned , not intensively in its own nature . Even as the soul of a man in its information of the body , admits of no increase intensively , but it doth extensively , the more the parts of the body grow , the further doth its information extend . But of these things more in their proper place . Thirdly , Howsoever an absolution shall be compleated at the day of judgement , yet our justification shall not abide in such a way , as it is in this life . Now our Justification is by pardon of sin , and a righteousness without us imputed to us , which is instrumentally applied by faith , but this way shall then cease ; for having perfect righteousness inherent in our selves , we shall need no covering . It is true , the glory and honour of all this will redound upon Christ , and he shall not be the less glorified , because he hath then brought us to the full end of all his sufferings . I know some may doubt whether any righteousness , but that which is infinite can please God , and therefore as some think the Angels were accepted of God through Christ , though perfect : so it may of the Saints in heaven ; but I see no ground for this . This seemeth to be undoubted , That the way of Justification by faith in Christ , ariseth because of our imperfection and sinfulness remaining in us , and therefore is justificatio viae , not patriae , a justification of us in our way , not when we come to our home . Fourthly , Although pardon of sin be compleated at that great day , yet this is not to be understood , as if Gods pardon of any sin were imperfect , and something of sinne did still remain to be done away . No , those expressions of forgivenes of sin in the Scripture , denote such a full and plenary pardon , that a sin cannot be more remitted then it is . But because we commit new sinnes daily , and so need pardon daily , Therefore it is that we are not compleatly pardoned till then . As also because the perfect pardon we have here , shall then solemnly and publikely be declared to all the world . These things thus premised , I come to shew the grounds or particulars , wherein our pardon of sinne is thus compleated . And first , In our sense and feeling : For howsoever God pardon a sinne perfectly , yet our faith which receiveth it , is weak . This Jewell is taken with a trembling and shaking hand . Hence it is that we have not full faith and confidence in our spirits . We may see this in David , though Nathan told him his sinnes were forgiven him , yet his faith was not so vigorous and powerfull , as wholly to apply this to his own soul ; and therefore he had much anguish and trouble of heart afterwards ; But now , at the last day , all these fears , diffidence and darknesse , will be quite removed out of our hearts . There shall be no more disturbance in our souls , then there can be corruption in the highest heavens , we shall then have such a gourd as no worm can devour . Our souls shall not then know the meaning of sitting in darknesse , and wanting Gods favour . There will then be no complaints , Why hath the Lord forsaken me ? Well may Gods children be called upon to lift up their heads , when such a redemption draweth nigh ; and well may that day be called the times of refreshment , seeing the people of God are so often scorched with the fiery darts of Satan . Secondly , Pardon of sin will at that day be perfected . Because all the effects of pardon , will then be accomplished , and not so much as any scars remain , the wound will be so fully healed . Although God doth fully pardon sin , yet the effects of this are delaied , many chastisements and sad afflictions are to be undergone : howsoever , death it self , and the corruption in the grave must seize upon justified persons ; now these are the fruit of sin , and howsoever the sting of these be taken away , yet they are not wholly conquered , till that last day , Then therefore may we justly say , Sin is pardoned , when there shall be no more grave , no more death , no more corruption , but all shall be swallowed up in immortality and glory . Thirdly , Then , and not till then may we say , remission of sins will be compleated , because then shall no more iteration of pardon be . Here in this life , because the root of corruption abideth in us ; there are daily pullulant branches of sinnes , and so frequent guilt is contracted , whereby as we have daily sores , so we need daily plaisters . It is with originall corruption in us , as in that Tree in Dan. 4.14 , 15. although the branches be cut off , yet the stump is still in the earth , and that sprouts out too fast by the temptations that are alwaies by it . Hence it is that we alwaies pray , Forgive us our sins , and because of th●se failings the Apostle 2 Cor. 5.20 . writeth to , and exhorteth the godly Corinthians , who were already reconciled to God , to be further reconciled to him . But then this Petition shall wholly cease , then there will be no serpent to sting us , nor will the eye of justifying faith to look upon the brazen serpent exalted be necessary any more . The Lord will not only wipe away the tear of wordly grief , but also of godly sorrow at that time . Then , and not till then , will it be true , That God seeth no sin in his children . Then will the Church be without wrinkles , or any spot within her . In this respect it is , the Church of God p●aieth so earnestly for the Bridegrooms coming . For this it is , They look for , and hasten in their praiers that day . Fourthly , At that day will pardon of sin only be compleated , if you consider the nature of justification . For what is that , but an overcoming the accusing adversary , and clearing of us against every charge ? Now this is most eminently and fully done in those last assizes . The Syriack word to justifie , is also to conquer and overcome , because when a man is justified , he overcometh all those bils and indictments which were brought in against him ; now this is manifestly done in the day of judgement , when God shall before men and Angels acquit and absolve his people : and if the Apostle say in this life , Rom. 6.7 . of a godly man dead in Christ , he is justified from his sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of sanctification , that sin doth not conquer him , but he sinne , how much more will this be true at that day , when all the guilt and filth of sin shall be totally removed ? Oh what a glorious conquest will that be over sin , hell and the devil , when the Judge of the whole world , shall pronounce them free from all sinne , and command them to enter into his glorious rest ! Having thus cleared the Doctrine , one Question may be briefly touched upon , Whether the sins of Gods people shall be manifested at the day of judgement , and God for Christs sake then acquit them ? There are learned men for the affirmative , They shall be published ; and there are learned men for the negative . Those that are for the affirmative , they say indeed godly mens sins shall not be examined for their ignominy or confusion , but only that the goodnesse and grace of God may be made the more illustrious , For this they urge these Arguments ; First , Those places of Scripture , which speak of the universality of the reall objects , and personal : Of the reall ; as when it 's said , A man must give an account of every idle word , Mat ▪ 12.36 . 2 Cor. 5.10 . an account must be made for every thing done in the body . For the universality of the object personal , 2 Cor. 5. We must all appear before the Tribunall seat . Again , They urge the opening of the book , which shall be at that day , and that is nothing , but the manifesting of the consciences of men . Furtther , Many wicked mens sins and godly mens are mingled together , and there cannot be a judgement of discussion preceding that of condemnation , unlesse godly mens sinnes also be produced . In summe , They think this conduceth more to the setting up of Gods justice , the exaltation of his mercy ; neither ( say they ) will this breed shame to the godly , for in heaven they shall remember their sins committed on earth , but without any grief or trouble , yea with joy and thankfulnesse to God , because delivered from them . Quandoque laeti recordamur dolorum , said Gregory . We may with joy remember by-past grief . But those that are for the negative , think this no waies suteable to Gods goodnesse , that the sins of the godly should then be published , for these grounds following . First , From the judicial processe , where Christ cals the blessed of his Father to inherit the Kingdom prepared for them ; and then enumerateth only the good works they had done ; no question they had many sins and failings , but God takes no notice of them . Secondly , This agreeth best ( they say ) with those expressions of Scripture concerning pardon , viz. that God blotteth them out , that they are thrown into the bottom of the sea . Thirdly , The godly are said not to come into judgement , and there is no condemnation to them , yea , they have already life everlasting . Lastly , Christ is their bridegroom , their friend , their advocate , and how ill becoming would it be one in such relations , to account or lay open their sins ? Which of these opinions is truest , is hard to say , neither of them have cogent arguments , and the Scripture doth not expresly decide the question , yet the negative seems to have more probability on its side . The Use is , First , Of comfort and glad tidings to the children of God , howsoever in this life they have accusations from within , and from without , yet the day is coming , when they shall have a glorious and publike justification from all objections : Then Satan can no more accuse Joshua for the noisome rags upon him ; Then Joseph shall be brought out of the prison freed from all guilt and calumny , and exalted to great glory , and it may be therefore God suffereth thee to be exercised with much guilt and fear here , that thou maist the more long for those daies of refreshment . And as this truth is for their great consolation , so also it demonstrateth their happinesse ; That that which is so terrible and dreadfull to wicked men , should be such matter of rejoycing unto them : when they through horrour should cry for the mountains and hils to cover them , these shall desire the graves and the earth to deliver up her dead , that they may enjoy their Bridegroom . Certainly beleevers are not beleevers in this point as they should be ; what an heavenly contempt would it work in them of this present world , what earnest desires , that this Kingdom might at last come ? This is their marriage-day , the day of coronation . Then death , hell , grave , sin and Satan , are all conquered . And if the joy and peace , which remission of sin produceth in this life be so exceeding glorious , what will that be when we shall have no more streams but that fountain ? 2. Use by way of contrary , To terrifie and arouse wicked men , for as the godly have but a glimmering , a little pittance in this life , in respect of that fulnesse of glory to be revealed hereafter , so the wicked feel not the least part of that guilt , torment , shame and confusion , which hereafter shall be poured upon them . There are many mens sins lie asleep , keep no noise either in their own consciences , or before God ; but then these lyons , these mastive dogs that lay tumbling at the door , will rise up in rage , and wholly devour : Do not therefore take Gods forbearance for his gracious acquittance ; oh do not imbolden thy self with false encouragements , and say , The worst is over ; As the Apostle said , these light afflictions were nothing to that eternal weight of glory : so on the contrary may the wicked say ; These pangs and wounds of consciences which are felt here , are nothing to that eternal weight of sin hereafter . Bernard said , descendamus in infernum viventes , ne descendamus morien●es , let us goe into hell while we are alive by a serious meditation , and holy consideration , that we may not go into it , when we be dead , by reall miseries . As the Apostle saith , we are the children of God , but it doth not yet appear what we shall be ; there is more glory then they can conceive : so wicked men are now the children of wrath , but it doth not yet appear what they shall be . Oh therefore that ungodly men were as wise as Jonah's mariners , who in the midst of tempests , seeing their ship necessarily sinking , throw away the goods that were a burden , knowing they and their safety could not consist together . Thus are ye to do : throw away thy sins , those heavy burdens that put all into danger , and so maist thou safely arrive at last in heaven . LECTURE XXX . LUKE 7.47 . Wherefore I say unto thee , Her sins which are many are forgiven her , for she loved much . THis Text is part of a famous history , which may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the three great things observable in it ; 1. Great sinnes . 2. Great repentance and humiliation . ● . Great love and grace of God through Christ in pardoning : And there is this one peculiar thing well observed about this woman in the history , that whereas divers others addressed themselves to Christ for corporal mercies , this only cometh for spiritual , even for remission of her sins . For the better understanding of the text , let us briefly consider the history ; and first the woman is described by her quality inherent , a sinner , not in a common sense as all are , but in a more notorious manner ; and therefore those that mitigate her fault , out of some reverence or honour to her , do not so much encrease her honour ( as Maldonat upon the place well observeth ) as detract from Christs honour : for the Physicians skill is most commended , where the disease is more desperate . That she was a known great sinner , appeareth , in that the Pharisee wondred at Christ , because he would have any commerce with her . Whether this woman was Mary , Lazarus his sister or no , is hotly disputed by Commentators , but impertinent to my scope . In the next place you have her great repentance expressed , wherein for the generall you may see the Apostles duty accomplished , as she had given her members to be members of iniquity , so now of righteousnesse , insomuch that she is the true looking-glasse of an humble convert . Her humiliation is described : 1. In bringing of a box of oyntment to anoint his feet ; not his head ( say some ) because she thought her self so unworthy , she brought indeed an outward visible box of ointment , but she had another invisible and spiritual one , even a contrite and broken heart . 2. She stands behinde Christ ( as being loathsom in her own eyes ) and washeth his feet with her tears ; which must suppose that to be true in her , which Jeremiah desireth , viz. Her head to be a fountain of water , but as long as her heart was such a fervent limbeck , it was no wonder to see such precious distillations : Chrysologus upon this fact of hers , saith , The Heavens are wont to water the Earth with rain , but ecce nunc rigat terra Coelum , here the earth watereth Heaven . Lastly , The debasement of her self further appeareth , in making her Hair , heretofore the instrument of her pride and wantonness , now a Towel to wipe his feet . In the third place , Christs love towards her is remarkable , and in the general it is so great , that the Pharisee puffed up with his own pride , was offended at it , not considering , First , That though she had been a sinner , yet now she manifested Repentance . And secondly , That every commerce and communion with a sinner is not forbidden , but that which is of incouragement or consent unto his sin : but our Saviours was like the communion of a Physician with the Patient to heal and cure : Hence our Saviour touched the leper , whom he healed , yet was not unclean , because he touched him to restore him to health : But as the people murmured because Moses married a Blackmore , so the Pharisees grudged , because Christ shewed mercy to sinners ; but Moses indeed could not make the Blackmore white , whereas Christ doth purifie the defiled soul . Now our Saviour doth aggravate his love to her ; First , by a diligent enumeration of those several acts of service , which she had exhibited to him , not mentioning any of her former sins ; and all this he doth with an Antithesis , or opposition to that carriage which the Pharisee had presented him with . 2. To convince the Pharisee , he declareth a Parable , that so from his own mouth the Pharisee may judge her love to Christ to be greater then his . In the last place his grace to her is further declared , by pardoning her sins though so hainous , which pardon is first declared unto the Pharisee in my Text , and afterwards to the woman her self . In my Text is the first promulgation of her pardon ; now because the words have some difficulty , and the later part is brought to prove love to be a meritorious cause of Remission of sins ; two Questions are briefly to be resolved : First , When this womans sins were pardoned ? And the Answer is , That as soon as ever she repented in her heart of her evil wayes , and believed in Christ , her sins were forgiven her ; for so God doth promise ; and this was before she came to Christ , but she cometh to Christ for the more assurance of Pardon , and not only so , but that he should authoritatively absolve her from her sinne ; for Christ did more then declare her sins pardoned , as appeareth by the standers by , who with wonder made this question , v. 49. Who is this that forgiveth sins also ? Whereas to declare the forgiveness of sin only , any Minister may do , as we read of Nathan to David , 2 Sam. 12.13 . So that her sins were pardoned by God before , at the first time of her Faith and Repentance , but now Christ as the Mediator , doth particularly absolve her , and that in her own conscience , therefore he bids her , Go in peace . The second Question is , Whether that expression , Much is forgiven her , for she loved much , be causal , as if her love were antecedent , and a cause of her forgiveness ; or consequential only , as an effect , or sign of her forgiveness ; in this sense , She loved much , because God did forgive her many sins , not she loved much , and therefore God forgave her ? Here is a great and vast difference between these two : many Papists are for the later , the Protestants generally for the former , and there is this cogent reason for it , for that Christ doth not speak of Repentance , or Love which should go before , and be the cause of the pardon of sins , is plain by the Parable he brings of a Creditor , who forgave one Debtor more , another Debtor less : hereupon our Saviour asked the Pharisee , Which of them will love him most ? Simon answered , I suppose him to whom most was forgiven : Now of such a love our Saviour speaketh , when he mentioneth the woman , which is clearly a love of Gratitude , Because much was forgiven ; not an antecedent love of merit , to procure pardon ; so that as from her actions of anointing and washing his feet , by way of a sign or effect , we gather her Faith and Love of Christ ; so by her Faith and Love as by a sign and effect , it may be gathered , that her sins are forgiven her . But you may ask , How could she come to know her sins were forgiven , before Christ told her ? I answer , By the promise of God made to every true Penitent and Believer : though this assurance of hers was imperfect , and therefore admitted of further degrees , whereas then all this Repentance and Humiliation was not that sinne might be forgiven , but from Faith that they were forgiven : We may observe this , That the sense and apprehension of pardon of sins already obtained , doth not beget carnal security , but a further mollifying and humbling of the heart in a gracious manner . This is a practical truth of great concernment . And for the opening of it , take notice of this distinction , as a foundation , viz. That there is in Scripture a two-fold Repentance or Humiliation of the soul for sin ; the one antecedent , and going before pardon , and this the Scripture requireth as a necessary condition , without which forgiveness of sin cannot be obtained : of this Repentance the Scripture for the most part speaks , Ezek ▪ 14.18 , 30. Mat. 3.2 . Mark 6.12 . Luk. 13.3 . Act. 3.19 . and generally in most places of Scripture . In the second place there is an Humiliation of heart , and brokenness of soul for sin , arising from th● apprehension of Gods love in pardoning , whereby we grieve , that we should deal so unkindely with so good and gracious a God : This , though more rarely , yet is sometimes spoken of in Scripture , as first in this woman , who out of the apprehension of Gods love in pardoning so much to her , did pour out her soul in all wayes of thankfulness . After this manner also was Davids Repentance , Psal . 51. for he was thus deeply affected after Nathan had told him , His sin was taken away : Although it doth appear by the Psalm also , that he had not as yet that sense of pardon , which did quiet his conscience . This kinde of affection was also in Paul , 1 Tim. 12 , 13 , 14 , 15 , 16. 1 Cor. 15.8 , 9. in which places the Apostle remembring his former sins , confesseth them , and acknowledgeth thereby his unworthinesse of all that grace and favour he had received ; so that the Apostle doth not there humble himself that he may obtain mercy , but because he had obtained mercy . The most eminent instance of this kinde of sorrow and shame , is Ezek. 16.62 , 63. where God promiseth to establish his Covenant with them , and then mark the event of this , That thou may●st remember and be confounded , and never open thy mouth more because of thy shame , when I am pacified towards thee . So then both these kindes of Humiliations are to be owned and practised ; and therefore it is a false and dangerous error to acknowledge no other kinde of Repentance then the later : The Papists will not acknowledge this later Humiliation at all , because they deny all Faith and Assurance that a believer may have of his sins in particular : And others , that there is only this later , and therefore the fore-mentioned Author , in his Treatise of Gospel-repentance , makes this only Gospel-repentance : but as Gospel-faith is not that reflect act of the soul in a man , whereby it is perswaded that Christ is his , but a direct act of taking and receiving Christ to be ours : so a Gospel-repentance is not that mainly whereby we are humbled , because we receive Gods love to us in pardoning , but principally in that loathing of our selves to obta●n pardon : It is therefore great ignorance in that Author , in his Treatise of Gospel-repentance , when pag. 58. he cals Repentance that goeth before this Faith , viz. that my sins are pardoned , a dead work ; as if the Faith that justifieth , and without which it is impossible to please God , were the believing that my sins are pardoned ; whereas the Scripture makes it to be , the receiving of Christ , and laying hold on him : and seeing that the object must in order of nature be before the act that is imployed about it , it followeth infallibly , that I must have Justification , before I can believe I have it : Repentance therefore may be thought to go before a two-fold act of Faith ; First , That whereby Christ is laid hold upon and made ours , and so the Repentance that precedeth this , may be called legal and slavish . Or secondly , Before a perswasion that my sins are pardoned , and before this act of Faith , Repentance must necessarily go , because the Covenant of Grace dispenseth pardon only to such . But because I have already spoken enough of the former kinde of Repentance anteceding Remission of sins , vindicating the necessity of it , I shall press upon this later , as being most proper to my Text. And that assurance of apprehension of pardon , doth not beget security , but rather increase godliness , will appear several wayes . And first thus : Those places which speak of Gods gracious Properties , do represent them as grounds of duty , as well as of consolation , Psal . 130.4 . There is forgiveness with thee , that thou mayest be feared : Mark that expression [ There is forgiveness with thee : ] which implieth forgiveness to be in God as in a fountain , and therefore he doth easily , and plentifully forgive ; but lest any Spider should suck poison out of this sweet flower , he addeth , That thou mayest be feared ; here is no incouragement to security . Thus Hos . 3.5 . there is a gracious Promise of God to his children , that they shall fear him and his goodness . As it is Gods glorious Property to work good out of evil , so it is a most devilish quality to work evil out of good . 2. The Promises of God , they also require an holy and humble walking , 2 Cor. 7.1 . The Apostle having in the Chapter before mentioned those glorious Promises in the Covenant of Grace , That he would be our God , and we his sons and daughters , makes this inference , Having those promises , let us cleanse our selves from all filthiness , perfecting holiness in the fear of God : So that here is no danger , as long as we keep close to the genuine use of the Scripture . Thus also Eph. 4.30 . Grieve not the Spirit of God , whereby ye are sealed , &c. Where Assurance is so far from incouraging to sin , that by sin it is weakned and destroyed . The more gracious then we perceive God to us , the more humiliation and debasement we finde in our selves . Thus the Apostle Peter , 1 Pet. 1.17 . If ye call on the Father , who without respect of persons judgeth all men , pass the time of your sojourning here in fear . To make therefore doubting , a duty and meritorious , as some Papists have done , is to betray great ignorance of Scripture motives . 3. That Assurance of pardon is ap● to kindle spiritual affections in us , is plain , if you consider the nature of such Assurance . 1. Originally it is wrought by the Spirit of God : as a man by the power of Free-will , is not able to do any supernatural good thing , so neither by the strength of natural light , can he discern the gracious priviledges God bestoweth upon him , 1 Cor. 2.12 . The Spirit whereby we know the things that are freely given us of God , is opposed to the spirit of the world : If then this perswasion be not the fruit of the flesh , but of the Spirit , is it any wonder ▪ that it inclineth us to holy things ? Again , 2. This perswasion of pardon cometh in the use of those means appointed by God. 2 Pet. 1.10 . By giving great diligence in the use of the means , we only come to Assurance . How then can such a perswasion of forgiveness cause a neglect of the means ? Lastly , That Spirit which doth thus assure , doth work also at the same time , concomitant gracious effects , especially servent and effectual prayer , Rom. 8. Gal. 3. Now where constant powerful Prayer is , that soul is like a tree planted by the waters side . 4. That this perswasion of pardon doth inflame much to Holiness , appeareth from the nature and state of those who are in it . They are sons , Now by experience we see , that in an ingenuous son , the more apprehension there is of his fathers tender love and kindeness to him , the more obsequious and serviceable he is ; Can we think that the fathers great love to his prodigal son , was not like coals of fire poured on him to melt and thaw him ? We rather see jealousies and suspitions of love to breed hatred at last . Hence diffidence worketh despair , and despair hatred of God : It is therefore a special duty lying upon the people of God , to entertain good thoughts of God , and to be perswaded of his loving kindeness to them . 5. That the people of God do yet mourn and abhorre themselves for their sins , though perswaded of the pardon of them , ariseth from the sincerity and uprightness of their heart , whereby they hate sin as sin , and grieve for the dishonour they have put upon God. It is indeed lawful , yea a duty to repent of sin , that it may be pardoned , because the Scripture propounds this as a motive and incouragement to the duty : And it is a vain thing , to affect more high and spiritual strains then the Scripture . But Humiliation of sin , when pardoned , and after the knowledge of the pardon , doth evidently discover an upright heart , that the dishonour of God is more trouble and grief to him , then his own punishment and destruction . Whereby it is , that hedoth so accuse and condemn himself for dealing so wretchedly and frowardly with so gracious a God. 6. That ingenious principle of Gratitude and Thankfulness which reigneth in the godly , will put them upon all these services . Godliness in the lives of the godly may be considered two wayes : First , as a means wherein they attain to eternal life : Secondly , as an expression of Thankfulness unto God. Hence Vrsine in his Catechism inscribeth that part of Divinity , which containeth our duty , de gratitudine , of Thankfulness . Bern. Ep. 107. Justus quis est , nisi qui amanti se Deo vicem rependit amoris ? quod non fit nisi revelante spiritu per fidem aeternum Dei propositum de sua salute . Who is a righteous man , but he that returneth love to God , for Gods loving of him ? And how can this be , but by Gods Spirit revealing his purpose of Election , concerning the just mans Salvation ? Use of Instruction , Doth the apprehension of great pardon , breed great Humiliation , then we may see the necessity of that Ministery and preaching , which doth discover the depth , length and breadth of sin . They take the best way to set up grace and magnifie Christ , who do amplifie the pollution of sin in us : Now that we may come to be convinced how much God doth forgive us , two points are much to be insisted upon . 1. The Doctrine of original corruption , for thereby we shall see our selves guilty of more sins then ever we thought of ; a man without this Scripture-light , is like one in a dark dungeon , which is full of Serpents , Toads , and all venemous creatures , but is not able to see any of them , and so thinks himself without any danger at all . If therefore thou wouldst see how much is forgiven , reckon up all the debts thou owest . The mercy and skill of the Physician will then appear , when the worst of thy disease is made manifest . A second Point much to be pressed , is the pure , strict and exact obligation of the law , which being set as a pure glass before thee , all thy deformities will appear . In this sense it is good to be a legal Preacher and a legal Hearer often : that so knowing the holiness of the Law , and our imperfection , we may esteem the more of Gods Grace in pardoning so much ; As God in the outward passages of his providence doth therefore suffer one trouble to follow another , like so many waves , that so the greater their calamities have been , his wisdom , power and goodness may be the more conspicuous in delivering of them . Thus it is also in his spiritual administrations , he will not reveal the riches of Grace , but to the poor in spirit , nor will he give ease and refreshment , but to those that are heavy laden and burdened . And this is the reason , why a Pharisee , a formalist , a moral man , a self-righteous man , doth not love Christ , as converted Publicans and sinners do . Use second of Admonition , to those who have sinned much , and so have had much forgiven them , let such know their expences of practised grace , must be according to the receipts of justifying Grace . Let such know , the pardon of many sins is a talent to be greatly improved . As thou hast abounded in many sins , and God in many pardons , so do thou in much thankfulness . How thankful would we be to a man who hath delivered us often from a temporal death ! but behold a greater love is manifested here . Thou who hast ( it may be ) been the chiefest sinner of many thousands , be now the chiefest Believer of many thousands ; If thou hast been a great sinner , and art not now a great actour , and spiritual merchant negotiating for God , fear the truth of thy grace ; much love should be like much fire that consumes all dross ; quicken up thy self with such thoughts as these , Lord , who was more plunged into sin then I ? whose diseases were greater then mine ? It may be thousands and thousands for less and fewer sins then I have committed , are now taking their portion in hell . O Lord , this thy overflowing goodness doth overcome me , oh that I had the hearts of all men and Angels to praise thee . FINIS . THE TABLE . A FIve absurdities objected by the Antinomians , which ( they say ) will follow from the Doctrine that God afflicts his people for sin , vindicated , p. 39 , 40 , 41 What kinde of act forgivenesse is , and whether it be antecedent to our faith and repentance , 166 , 167 There are no accidents in God , ib. How afflictions come upon the godly after pardon of sin , 24 God doth not alwayes afflict with reference to sin , 28 The afflictions of the godly are not legal , but evangelical , and why ? 39 How afflictions on believers agree with the justice of God , 101 It is a great aggravation to the sins of Gods people , that they have been committed in his sight , 53 , 54 Aggravations and diminutions of sin , 206 , 208 The unsound Answers of the Antinomian about the afflictions of the godly , 24 , 25 The Antinomian contrary to himself , 33 , 34 , 93 Three Arguments of the Antinomian answered , 34 , 35 , 36 , 37 The Antinomians answer to , and evasion of certain Scriptures answered , 53 How the anger of God is shewed toward the the sins of his people , 76 , 77 , 78 The Antinomian Arguments answered , 176 to 193 Arguments proving that God doth see sin in the justified so as to be offended with it , 53 Seven Arguments proving our faith and repentance antecedents of Justification , 169 ▪ to 172 Three Reasons proving that Assurance of pardon , is apt to kindle spiritual affections in us , 269 , 270 B Sins committed after Baptism pardonable , 126 , 127 Christ is the advocate of Believers after Justification , 66 , 67 Bellarmines objection answered , 115 How sin is a blot in the soul , 136 When sins are blotted out , 158 C A three-fold cause of Justification , Efficient , Meritorious , Instrumental , — 2 The people of God are not cast off for their sins , 232 It is one thing to change the will , and another to will a change , 193 It is no derogation from Christ that sin is in a believer , 40 What the bloud of Christ doth meritoriously cleanse , the Spirit doth efficaciously , 57 Wherein the compleatness of the pardon of sin at the day of Judgement consists , 259 260 Six comfortable considerations gathered from certain Scriptures , 49 , ●0 It is of great consequence to have the Doctrine of Justification kept pure , and why , 3 A two-fold condition of faith , pag. 191 , 192 Comfort to the children of God , 263 Pardon of sin is a continued act , 115 What is meant by covering sin , 216 , 217 1 What is 2 What is not implied in that phrase of covering sin , 217 , 218 , 219 How sin being in the regenerate , yet covered , will stand with the omnisciency , truth and holiness of God , 220 , 221 Whether God doth see sin when he hath covered it . 219 , 220 D Eternal Death deserved by every sin , 206 What in sin is a Debt , 105 Sins called a Debt in a four-fold respect , 105 , 106 There is a great difference between original and actual sin , and wherein they differ , 20 There is great difference in the calamities of the godly , 28 The afflictions of the godly and the wicked for sin , how differ , 29 The difference between a godly man troubled in conscience , and a man damned in hell , 82 A two-fold difference between actions immanent and transient , 166 , 167 , 168 An elect person and a reprobate , how they are alike , differ , 188 Whether a difference ought to be made between great and little sins . Six Propositions clearing the same , 206. to 212 A Christian is to make a difference of sins six wayes , 208 , 209 , 210 Four things wherein a Christian is not to make a difference of sin , 212 , 213 A three-fold difference between the sins of a godly and wicked man , 232 , 233 Seeing and knowing how they differ , 90 No difference to our capacity between Gods seeing and knowing , 91 A two-fold difference between Gods forgiving our sins , and our forgiving others , 113 , 114. The Properties of God , and the actions of them , how they differ , p. 97 Justification and pardon of sinne , how they differ , 257 The sense of Gods displeasure for sin , may be retained in us two wayes , servilely , filially , 22 The Antinomian distinction examined , 89 , 90 Believers have not a full discharge from sin till the day of Judgement , 256 It is the duty of justified persons , to pray for pardon and for forgiveness of sin , 113 It is the duty of Believers , to repent of sinne that it may be pardoned , and why ? 114 E Election , is Amor ordinativus non o●ll●ti●us 188 , In what sense an elect man , before conversion is loved of God , ●88 God hath other ends then to satisfie his Justice , when he afflicts his people , 26 There are many errors about Justification , and the danger of them , 4 The ground of Popish errors about Justification , 5 The errors of Papists Antinomians concerning remission of sinne , 43 , 44 , 45 The errors of the Saints displeasing to God 80 , 81 Who they are which do esteem of pardon of sin , and why ? 221 , 222 Why Creation and Justification are not from Eternity , 167 How sin doth , and how it doth not expell the Grace of Justification , 243 F How the word Face is attributed to God , 226 All men called flesh , 1 A two-fold Faith in all Petitions , Applicative , Fiducial , 61 Forgivenes is the removing the guilt , though not the nature of sin , 45 Prayer for , and faith in God for forgiveness , may well stand together , 62 God doth reiterate forgivenss of sin , 127 Christians ought to pray for forgiveness , and in what sense ? 129. from 113. to 116 Forbearance of punishment , differs from forgiveness , 143 , 144 What forgiveness of sin is , 214 Whether God in forgiving sin , doth forgive all sin together , 244 , 245 The meaning of the Petition , Forgive us our Debts , declared in eight particulars , 113 to 118 How freedom is extended to God , 96 G The Glory of God , what , 2 The nature of Gospel-grace , 253 Great sins as we●l as lesser are forgiven the godly , 51 Two considerations which will much help us to see the greatness of our sins , 204 Gross sins procure wrath to the godly , 208 Gross sins exclude from the society of the Church , ibid. Gross sins require many conditions before pardoned , 209 Gross sins require a more intense act of faith to apply pardon , 210 A godly man falling into gross sins , is under sequestration though not ejection , 238 Why the guilt of new gross sins doth not take away Justification , 243 , 244 H Hay and stubble , 1 Cor. 3. what , 81 Humiliation and Repentance denied by the Antinomians , 59 , 125 A Christian is to be humbled more for gross sins then ordinary infirmities , 208 , 209 Hyperbolical expressions of the Fathers , 250 I Five things implied from the subject praying Forgive us our debts , Mat. 6.12 . 1. That all are sinners . 2. A sense of sin . 3. Godly sorrow . 4. Earnestnesse and perseve●ance until we obtain . 5. Constant renewed acts of faith , 121 , to 125 Three things implied in the object matter , Mat. 6.12 . 125 , 126 The act of imputation and the ground of it , how they differ , 185 There is a two-fold impulsive cause of Justification , 2 Justification , what it implieth , 6 How Infants are justified whether without faith or no , 181 , 182 , 183 How Christ is in us and we in him , 184 A man is not justified untill he doth repent and believe , 12 Wherein Justification consists , 17 How Justification can be said to be the pardon of sin , ibid. Whether the Justification of Believers be the same under the old and new Testament , 62 How sin is injurious to God , 164 How we are justified before faith , 177 Justification and faith are correlatives , 183 God cannot in Justice but punish sinners , 98 The Justice of God admits of a surety , 200 The Justice of God essentially ad intra , and the effects ad extra , how differ , ibid. Four Propositions shewing the nature and time of a believers Justification , 257 , 258 , 259 Justification is not reiterated , 115 K Gods Knowledge and ours how they differ , 89 , 90 L How Gods taking notice of sin to punish it is subject to the meer Liberty of his will , 95. to 102 God takes notice of little sins , 79 M Whether the sins of Gods people shall be manifested at the last day , 261 , 262 The Ministers of God commanded to binde and retain sins , 65 The spirit doth mortifie our sins , 56 External and spiritual mortification how differing , 57 Sin is mortified in us not only declaratively but really , ibid. N The Nature of Justification , 116 , 117 The nature of sin , what and how expressed in Scripture , 130 , 131 , 132 The nature of the sins of Gods people , 230 , 231 Faith and Repentance how necessary to the pardon of sin , 140 , 141 God takes notice of the sins of believers , 60 , 1●9 O The answering of Objections sometimes profitable , 41 , 42 Antinomian Objections and distinctions discussed , 88. to 102 An Obligation to punishment follows sinne long before committed , 137 , 139 False Opinions liable to the anger of God , proved , 80 , 81 Habitual original sin how truly it may be called sin , 132 The original of justification and assurance , 171 , 172 , 173 The Orthodox truth concerning afflictions upon a justified person , against the errors of Antinomians and Papists , ●6 P Pardon of sin is not only privative b●t positive , 118 Five Reasons proving that the sense of pardon doth not beget carnal security , 267. Five Reasons why God doth sometimes pardon sin and not manifest it to the soul ▪ 199 , 200 Whether the sins of believers be pardoned before they be committed , 246 Eight Arguments proving they are not , 247 ▪ to 253 Three Directions to a soul tempted about the pardon of sin , 122 Our sins are perfectly pardoned in this life , 258 Whether God by his absolute power may not pardon sin without the graces of faith and repentance , 148 Peace with God , what it is , 34 , 35 Whether in that Petition , Mat. 5.12 . we pray for pardon and assurance , 116 , 117 , 196 Four Reasons proving that we pray for the pardon it self , and not only for assurance , 196 Four sorts of men praying for pardon , and the manner of their praying , 195 , 196 , 197 Four Reasons proving that not only assurance , but the pardon it self is to be prayed for , 197 Who are the best Preachers of Christ and the Gospel , 122 The Promises of God require an holy and humble walking , 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is signifieth , 2 Thirteen Propositions to clear the nature of Justification , 3. to 13 Nine Propositions for the understanding the nature of pardon of sin , 18. to 22 Seven Propositions laid down to clear the truth of that assertion , that God doth afflict his people as a Father , 27 , 28 , 29 , 30 A commendation of the Psalms , 225 Q There is a two-fold Quickning , 177 , 178 R Nine Ranks of Arguments to prove that God seeth sin in a believer , and is offended with it 53. to 68 When we receive the fulnesse of Remission of sin , 256 Five Rules for the understanding the nature of Justification , 14 , 15 , 16 Remission of sin is such a taking it away as if it had never been , 43 How the Papists and Antinomians do agree and differ concerning Remission , 45 Remission of sin what , declared in fix Propositions , 139 , 140. to 145 Remission of sin is not only ablativa mali , but collativa boni , 145 Remission of sin how obtained , 145 , 146 Why repentance and faith is urged as necessary to Remission , 146 Eight Propositions declaring how repentance being our duty may stand with free grace in the Remission of sin , 147 , 148 , to 154 When God remits sin he gives repentance , 148 How repentance is necessary to remission of sin , 149 , 150 Two extreams in Repentance confuted , 150 , 151 Gods free grace and mans duty of Repentance may be reconciled , 155 Repentance why required , 157 , 158 God doth indispensably require Repentance in all , 157 Six Reasons of congruity between remission of sin and Repentance , 158 , to 161 Perfect Repentance cannot take away the guilt of sin , 161 A two-fold Repentance , 267 Why Repentance is not as great a good , as sin is an evil , 163 Six courses God took to bring David to Repentance , 228 , 229 Imputed Righteousness a more solid ground of comfort , then the most perfect and exact inherent righteousnesse , and why ? 10 S The Question whether repentance of it self may not take away sins , answered three wayes , 161 , 162 , 163 The full satisfaction of Christ to God , takes not away the precedency of faith and repentance to justification , 189 , 190 How Christ satisfied Gods wrath , 191 In what relation Christ satisfied God , 101 God seeth and is angry with the sins of his people , 225 How God can see sin in the believers when they have the righteousnesse of Christ to cover them , 219 Rules concerning God seeing sin in a believer , 45 , 46 Six Reasons proving that God doth afflict his people for sin , 30 , 31 , 32 Sins may be said to be pardoned five wayes , 18 , 19 Six things considerable in sin when it is said to be forgiven , 19 , 20 What it is to have sin forgiven , 20 No sin hath a positive natural being , 40 Sins forgiven are as if they had never been , 50 God is affected with the sins of his people , 68 Sins of the godly and ungodly how they are alike or differ , 73 , 74 The most eminent sanctified person hath sin in him , 121 Every sin hath a double weight punishment offence to God , 124 We may ask pardon for great sins ▪ 126 Sin , and the effects of sinne , what , 130 , to 136 Habitual sin forbidden by the Law , 132 A man cannot intend sin formally , 133 There is in every sin the Macula and Reatus , 134 Sin● continue untill pardoned , 135 Two things considerable in every sin in it self , 138 Two things considerable in sin relating to Justification , 145 Whether sin be an infinite evil , 138 There are degrees in sin , 206 The sin of David aggravated by ten circumstances , 225 , 226 No sinne though never so great for nature ( except the sin against the holy Ghost ) but the godly may fall into it , 228 , 229 In what sense the sins of the godly are reigning sins , 230 , 231 How far gross sins make a breach upon Justification , 233 , &c. Why sins are called debts , 104 Whether God may not by his absolute soveraignty adjudge man to eternal misery with consideration of sin , 27 , 28 T Spiritual the●● what , 7● Threatnings applied to believers , 71 Not to trust to repentance , 165 There is a two-fold trouble for sin , 41 U Whether we be United to Christ before Justification , 183 How all sin is voluntary , 132 God doth sometimes upbraid his people , 70 , 71 W There is no new Will in God , 167 , 193 Five words used in Scripture to express Justification , 13 , 14 The several words used in Scripture to express forgiveness of sin , 46 , 47 The Word preached and written , differ not essentially , 86 Words used in Scripture to declare Remission of sin , 139 , 140 , 141 The effects of Gods wrath upon his own children , how considered , 70 , 71 A Table of divers Scriptures which are opened or vindicated by this TREATISE . Genesis . Chap. Vers Pag. 3 21 47 4 13 47 Exodus . 4 14 69 Deuteronomy . 8 2 38 2 Samuel . 12 9 53 12 13 62 Job . 34 32 70 Psalm . 32 12 47 , 63 , 214 32 5 224 51 4 53 51 7 51 51 9 61 90 4 91 , 92 90 8 54 , 223 94 9 , 10 90 99 8 30 103 12 49 130 4 269 Isaiah . 44 22 48 53 5 36 , 37 63 17 83 Jeremy . 9 7 38 50 20 21 , 41 , 42 Ezekiel . 18 14 84 Chap. Vers . Pag. 18 24 , 26 136 , 255 Micha . 7 19 48 Matthew . 5 22 206 6 12 103 , 104 12 36 206 18 27 8 , 21 18 32 , 34 238 Luke . 4 18 140 7 47 264 , 265 15 22 55 10 3 141 Acts. 3 19 115 , 257 , 258 17 30 157 Romans . 3 24 , 25 12 , 247 5 19 7 , 163 5 12 34 , 35 , 129 6 19 132 , 260 8 33 11 1 Corinth . 2 2 12 , 270 3 12 , 13 , 14 , 17 80 , 81 4 4 65 11 30 75 , 80 11 31 27 2 Corinth . 7 1 270 Galatians . 5 18 56 Ephesians . Chap. Vers . Pag. 4 30 68 Colossians . 2 13   3 13 140 1 Timothy . 6 4 41 Hebrews . 4 13 85 7 25 67 8 12 141 , 142 9 14 136 10 28 , 29 , 30 14 12 5 , 6 , 7 , 8 31 , 32 12 29 22 James . 1 2 , 3 , 4 37 , 38 1 Peter . 3 13 160 4 17 76 2 Peter . 3 8 91 , 92 1 John. 1 9 121 2 1 66 , 67 3 18 , 19 , 20 63 5 15 , 17 205 Jude .   23 81 Revelations . 3 19 31 FINIS . Notes, typically marginal, from the original text Notes for div A30248-e110 2 Tim 1 ▪ 5. Mat. 24.24 . 2 Tim. 2.19 . Ioh. 1.1 . 1 Tim ▪ ● . 4 . Ioh ▪ 1 ▪ 7.17 . Ep● . 4.23 . Tit. ● . 1 . Eph. 4.21 . Heb. 13 9. Notes for div A30248-e670 De perfec . 1 Tim. 6.4 . 1 Tim. 6.10 . Probl. Sect. 9. quae . 2. Adversus indoctum . Notes for div A30248-e3580 The Coherence . The division and opening of the Text. a In what sense righteousnesse is taken here , See Lect. 12. b whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be so well translated remission of sin , as indulgence & connivance , as B●za rendereth it , you have largely discussed , Lect. 12. Propositions clearing the nature of Justification . 1 The doctrine of Justification ought to be kept pure . And why . 2 Satan hath endeavoured the corrupting of it . Loc ▪ Com. de Just●fic . 3 God in the way of Justification goes above our thoughts and reason . 4 The Scripture hath proper words to expresse this doctrine by . 1 Justification implies an accounting just . 2 To make righteous . 3 To deal with as a just man. 4 It is a judici●ll word . 5 There can be no Justification but where there is accusation . 6 No man can do any thing whereby to be accounted just before God. 7 We are made just only by Christ . 8 Terror and comfort in the word justification . 9 The reality of this justification . 10 The Scripture speaks of justification as to us in a passive sense . 11 God in justifying considered as a fatherly Judge . 12 Iustification in Scripture described by Gods actions not ours . 13 The Scripture hath phrases equivalent to this of justification . Psa● . ●2 . 1 , 2. Cautions concerning justification . I. Caution . II. Caution . III. Caution . IV. Caution . V. Caution . Justification consists in remission of sin , and imputation of righteousnesse . How justification can be said to be pardon of sin ? Answer . Propositions for the under ▪ standing of remission of sins . 1. That for ▪ giveness of sin is possible . Vide Gerard ▪ in● Epist ▪ Pet. 2. Sin may be said to be for ▪ given divers wayes . 1. In Gods de ▪ cree . 2 In Christ meritoriously through faith . 3. Sin is pardoned when the guilt is taken away . 4. When God gives us assurance of his love . 5. When temporal affliction is removed . 3. Several things considerable i● sin , when it is said to be forgiven . 1. A privation of innocency . 2. Desert of the wrath of God. 3. An actual ordination of the person sinning to everlasting condemnation . 4. An offence done unto God 5. A blot or pollution in sin . 6. An aversion , from God. What it is to have sin forgiven . 4. There is great difference between original and actual sin . 5. When sin is forgiven it is totally and perfectly forgiven . 6. Though sin be forgiven ▪ yet the sense of ●ods displeasure may remain And that two wayes , 1. Servilely . 2. Filially . 7. The wicked hath no sin f●rgiven . 8. Remission of sin only to the penitent . 9. Remission of sins not limited , How afflictions come on the godly after their sins are pardoned . The Antinomians errour therein . Cap. 7. p. 121. Dr Crispe . The Papists error concer●ing the same . The Orthodox truth is , that God forgiving sin , remits the punishment in order to vindicative justice , but yet corrects in mercy as a father ▪ Propositions proving the same . 1 God afflicts not any but where sin is . 2 Objection answered . 2 God sometimes afflicts , yet not in reference to sin . 3 All afflictions are to be reduced to the Law. There is a great differēce in the calamities of the godly . 5 Some calamities for sin , others for other ends . 6 Afflictions for sins of the godly and wicked diff●r . 7 God sometimes chastises h●s people in reference to their sinnes though forgiven . This proved 1. from Scripture . 2 In the places that do assert Gods judging of the people . 3 From the i●couragement to duties by temporal arguments , and th●e●s of temporal ●ffl●ctions . 4 From the comparison God useth concerning his affliction upon his people . Hony Com. 133. 5 From the Command not to despise our afflictions but to humble our selves . 6 From the command given to Magistrates . Whether God chastiseth believe●s because of their sins . The A●tinomian Paradox discussed . Antinomian Arguments answered . 1. Argum. 1. Answer . 2. Answer . 2. Argum. 1. Answer . 2. Answer . 3. Argum. Absurdities o●jected by Antinomians . 1 Absurdity objected . 1. Answer . 2. Answer . 3. Answer . 4. Answer . 2 Absurdity objected . 1. Answer . 2. Answer 3. Answer 3 Absurdity objected . 1. Answer . 2. Answer . 3. Answer . 4 Absurdity objected . Answer . 5 Absurdity objected . 1. Answer . 2. Answer . 3. Answer . 4. Answer . The Text opened . Observation . Errours concerning remission of sin . Antinomian errors . Popish errours concerning remission of sin . Papists and Antinomians agreement , as also difference . The Orthodox truth concerning remission of sin . Exp●essions in Scrip●u●e ●bout pardoning of sin ▪ 1. Verbal ▪ 2. Real ●xpressio●s . Comfortable consideration arising from the fore ▪ going phrases . Arguments proving that God doth see sin so in the Justified , as to be offended with it . 1 Rank of arguments from Scripture . I. Argument . The Antinomian answer refelled . Honey Com. pag. 81. 2 Argument . Antinomian Evasions answered . 1 Evasion answered . 2 Evasion answered . 2 Rank of arguments from Scripture . The Antinomians answer confuted . Third sort of Arguments : Revel 2.18 . Jam. 4.9 , 10. 2 Cor. 7.9 , 10. Fourth kinde of Arguments . Fifth rank of Arguments . Question considerable propounded . Six sort of Arguments . Antinomian objections answered . Seventh rank of arguments . Eighth kinde of Argument ▪ Ninth sort of Arguments . Particulars expressing how great the guilt of sin is in believers even in Gods sight . How Gods anger manif●sts it ●elf upon his own children sinning . In temporals , 1. By involving them in common and ordinary afflictions 2. In bringing extraordinary and unusuall calamities . 3. By striking with sudden d●ath . 4. Gods anger reaches to t●eir children , and what is dear to them . 5. These temporal evils wil r●ach to the publike Church and State wherein they live . God is angry at the least sins . God angry at errors in judgements and false opinions . Manifes●ation of Gods anger to believers sinning in spiritual and internal things . 1. In matter of consol●tion . ● . In sanctification . The manifestation of Gods anger Eternal . The coherence . The Text opened . Observ . Antinomians an●wer by distinguishing , And reasons thereof . The truth of the Antinomian distinction ▪ examined by several Propositions . 1. Seeing attributed to God only metaphorically . 2. Gods knowledge and ours differs . 3. The alledged text , Psal 94 no ground fo● their distinction . 4. The Scripture useth no such diff●rence . 5. There is no distinction to our capacities between Gods knowing and s●eing . 6 Gods seeing ●nd k●●wing , not opposite . 7. Gods seeing not limited to things present . 8 Gods not ●●●ing sins past exclud●s Christs merits . 9 Antinomian 〈◊〉 cont●a●y to their doctrine . 10. The vainnesse of this distinction . 2. Antinomians second answer . Propositions shewing how far Gods taki●g notice of sin , so as to pu●ish it , is subjec● to the meer liberty of his vvill ▪ 1. There is in God a lib●rty whereby he doth whatsoever he pleaseth . 2. How freedom may be extended to God. 3. We cannot prope●ly say God seeth all things because he will see them . 4. Great difference in respect of Gods freedom betwee● the attributes of God , and the actions of them . 5. God cannot in justice but punish sinners . 6. It is in Gods freedom to punish sin in the party offending , or in a sa●ety . 7. Great differe●ce between Gods justice essentially a● intra , and the effec●s of it ad extra ▪ 8. Christ satisfied God as a just Judge , not as a Father . 9. Affl●ctions on believers agreeable to Gods Justice . The Text divided . Observables from the connexion . Why sins are called Debts ▪ Observ . Sins are debts . What in sin is a d●bt . Why sins are called debts . ● By sinning we rob God of his honour , glory , &c. ● A sinner is a debtor to Gods justice . 3 Sinners not able to satisfie Gods justice , become debtors to everlasting p●nishment . 4 All the good we have , we are betrusted with as so m●ny talents . and we have the evil properties of debtors 1 We are unwilling to be called to an account . ● We are full of shame and fear . 3 Of shifts & delays . 4 We hate those to whom we are indebted . In two respects spiritual debts exceed wordly debts . 1 In the danger of non-paiment . 2 In the Impossibility of escaping the punishment . Use of Instruction to the godly . Observ . It is the duty of justified persons to pray for forgivenesse of their sins . The meaning of the Petition Forgive us , &c. 1 ●hat God w●uld not require of us the satisfaction of his justice for our sins . 2 That God would lay our sins on Christ A two-fold diff●rence between Gods forgiving our sins , and our forgiving others . 3. As we pray for justification , so for the continuance in it . 4. We pray for daily renewed acts of pardon and imputation of Christs righteousnesse . Bell●rmines objection answered . 5. We pray for the sense of this pardon in our consciences more and more . We pray for pardon it self , and not for the sense thereof only . Reasons proving this . Reas . 1. Reas . ● . Reas . 3. Reas . 4. 6 We pray that as God forgives the sin , so he would release the punishm●nt . 7 We pray to be delivered from the effects of sin . 8 We pray for pardon , and the concomitants thereof . Three things implied in this Petition . 1. On the part of the subject , or he who praieth , is implied 1 That all men are sinfull ▪ 2. A sense of sin within us . 3 Godly sorrow for sin . 4 Earnest perseverance till we obtain . 5 Constant renewed acts of faith . 3 In the object or matter pra●ed for , are impl●ed . 1 That f●rg●ven●ss of sin may he had after B●ptism , 2 That a remission of great sins may be hoped for . 3 That there is an iteration of pardon . 3 In the person to whom we ▪ pray , are implied , 1 That God only can forgive sins . 2 That he takes notice of sin . Vse . Sin considered ●our vvayes , 1 Abstractedly in its own nature . The nature of sin expressed in the severall names of it . 2 In the definition of it . Hovv all sin is voluntary . 2 Of sin relating to the person sinning . A man possibly may not , or rather form●lly cannot intend sinne . 3 The proper eff●ct of sinne , which is to make guilty . Whence comes 1 A st●in upon the so●l , taken out by sanctification . Liv. de Rec. ● An o●●igation to ●t●r●●l ●●●shment 〈◊〉 by re●ission . Sin considered as an ●ffence to God. Whether sin b● an infinite evil . Vse . What remission of sin is . From the names of it . Propos . 1. Propos . 2. Propos . 3. Propos . 4. Propos . 5. Propos . 6. Object . Answ . Vse . How our duty of repentance consists with Gods free grace in remitting . Propos . 1. Propos . 2. Propos . 3. Propos . 4. 5 Two great practical mistakes concerning repentance observed . The first of the prophane man. The second of the godly . Propos . 6. Propos . 7. The scope of the whole . Vse 1. Vse 2. Practical Objections concerning repentance . Object . 1. Of what use repentance may be . Answ . 1. Answ . 2. Six Reasons of congruity betwixt repentance and remission . Reas . 1. Reas . 2. Reas . 3. Reas . 4. Reas . 5. The sixt Reason two ●old . 1. In regard of Gods justice . 2 ▪ In regard of his grace and mercy . Object . 2. Whether repentance of it self may not take away the guilt of sin . Answ . 1. Answ . 2. Answ . 3. Why repentance bears not the proportion in ▪ satisfaction that sin does in the offence . Object . 3. What harm to God in sin . Answ . By distinguishing Gods Attributes . Vse 1. Vse 2. What kinde of act in God forgivenesse of sin is . Two cautions concerning the workings of God. 1. There are no accidents in him . 2. No new will in him . Differences between an immanent & tra●sient action . 1. An immanent action produceth no outward effec● . * Ex●ra controversiam est , remissionem peccatorum ▪ prout act●● est in D●o immanens antecedere nostram fidem & resipiscentiam . Twiss . Vin. gr . pag. 18. 2. An immanent action in God is from eternity . Arguments proving our bel●ef and repentance antecedents of justification . Argum. 1. Argum. 2. Argum. 3. Arg. 4. * Den reconcil . with God , p. 25 Arg. 5. Arg. 6. Den. Arg. 3. to prove we are justified before vve believe . Arg. 7. Vse . Whether Justification precede faith and repentance ▪ Arguments for the affirmative From authority of orthodox men . What the opinion above-said may mean. That so expounded it seemeth but weak , for th●se Reasons . Reas . 1. Reas . 2. * Den recon , of man with God p. 3 , 4. Reas . 3. 1. Argument f●om Infants . * Neither may this seem such a wonder , seei●g that the orthodox hold even in men grow● up , the first grace is wrought in us as meer patients , our understandings & wils no waies antecedently concurring to it ; so that the grace of God is then wrought in us , without us . Argum ▪ 2. Arg. 5. Answ . Arg. 7. Ans . 1. Answ . 2. Answ . 3. Answ . 4. Answ . 5. An elect person unconv●r●ed , and a reprobate in many things differ not . As Argu. 4. and Argum. 6. Answ . 1. Answ . 2. Answ . 3. A two fold condition of faith , Arg. ult . Answ . Whether we pray here for Pardon or for Assurance of Pardon only . The Answer to the Question propounded , 1. Th●y who are assured of Pardon ought yet to pray . 2. This Petition relates to four sorts of men . 3 Assurance of pardon not the only thing prayed for , proved by four Reasons . Reas . 1. Reas . 2. Reas . 3. Reas . 4. The instance for the co●trary opinion answered . Why God doth sometimes pardon sin , not acquainting the sinner vvith it . Reas . 1. Reas . 2. Reas . 3. Reas . 4. Reas . 5. What directions should be given a soul under temptation about pardon of sin . Direct . 1. Direct . 2. Direct . 3. Whether in repentance the difference between great sins and Less is to be respected Propositions premised concerning this Qu●stion . The Question stated in these Propositions following . 1. This difference is to be attended in suing for pardon . 2. ▪ In respect of humiliation . 3. Gross sins procure wrath , and hinder the consolations of Gods Spirit . 4. Gross sins exclude from the society of the faithful . 3 Some gross sins requste m●ny conditions before pardon . 6 Grosse sins require a more intense act of faith to apply pardon . Some particulars wherein no difference is to be put between great and lesser sins . 1. In respect of the efficient cause of pardon . 2. Nor in respect of the meritorious cause . 3 Neither in the means of pardon . 4. No difference to be made as to the state of just●fication . Illustration . The text contains a description of the pardon of sin , 1 From several expressions to magnifie the mercy of it . 2 From the adjunct of rem●ssion , viz. blessednesse . Observations raised from the Text. 1 That forgiveness of sin is a covering of sin What is meant by covering of sinne . How God by p●rd●n is said to cover sin . Some particulars not extended to in this phrase of covering sin . Whether the phrase of Gods covering sinne , favour the errour , That God seeth not sinne in beleevers . Answer negative . Two Objections answered . Object . 1. Object . 2. Answ . Pardon of sin duly valued by those only who inwardly feel Gods anger against it . Vse 1. Of the first Observation . Vse 2. Vse 3. The text divided into tvvo Petitions . A face attributed to God in a double sense . Observation from the first Petition . The aggravation of Davids sin in ten particulars . The degrees of Davids repentance . The te●t considered in the● . What sins Gods children may fall into . The sins of Gods people in what kinde to be ranked . Differences between the sins of the godly and reprobate . Differ . 1. Differ . 2. Differ . 3. Vse . How far grosse sins make a breach upon Justification . Answered negatively . The Question answered affirmatively . Why the guilt of new gros●e sins doth not take avvay Justification . The second Petition handled . Whether God in pardoning do forgive all sins together . Three things laid down by way of concession . The Question held negatively upon these grounds . Vse . Observ . Propositions laid down in prosecution of this Observat●on . Wherein the compleatnesse of the pardon of sin at the day of judgement consisteth . 1. In our sense of that pardon 2. In the accomplishment of all effects of pardon . 3. Then no more iteration of pardon . 4. Then justification shall be perfected . Whether the sins of Gods people sh●ll be manifested at the last day . Vse 1. Vse 2. An Entrance into the Text , from the consideration of the history . Two Questions resolved for cle●ring the Text. Answ . 1 When this Penitents sinne was pardone● . 2. Whether the expression in the text favour any causality in the Penitents love in reference to h●r pardon . Observ . 1. A two ▪ fold repe●ta●ce in Script●re . The Observation proved from Scripture By reason , Further evidence from experience . Vse 1. To press this use upon us , two things especially to be insisted upon . 1. The doctrine of o●i●inal co●ruption . 2. The strict obligation of the Law. Vse 2. 
A26977	----	Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants hold it and of the false divised sence by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ... Baxter, Richard, 1615-1691. 1675 Approx. 575 KB of XML-encoded text transcribed from 160 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A26977 Wing B1332 ESTC R28361 10547747 ocm 10547747 45239 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26977) Transcribed from: (Early English Books Online ; image set 45239) Images scanned from microfilm: (Early English books, 1641-1700 ; 1395:28) Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants hold it and of the false divised sence by which libertines subvert the Gospel : with an answer to some common objections, especially of Dr. Thomas Tully whose Justif. Paulina occasioneth the publication of this / by Richard Baxter a compassionate lamenter of the Church's wounds caused by hasty judging ... and by the theological wars which are hereby raised and managed ... Baxter, Richard, 1615-1691. [16], 198 [i.e. 193], 94, [2], 73-79 p. Printed for Nevil Simmons and Jonathan Robinson, London : 1675. In 3 parts. Each part has separate t.p. and paging : An answer to Dr. Tullies angry letter / by Rich. Baxter. London : Printed for Nevil Simmons and Jonath. Robinson, 1675 (p. 1-94)--A postscript about Mr. Danver's last book (p. 73-79). Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification. Salvation. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion OF THE IMPUTATION OF Christ's Righteousness TO BELIEVERS : In what sence sound Protestants hold it ; And , Of the false devised sence , by which Libertines subvert the Gospel . With an Answer to some common Objections , especially of Dr. Thomas Tully , whose Justif . Paulina occasioneth the publication of this . By RICHARD BAXTER ; A compassionate Lamenter of the Churches wounds , caused by hasty judging and undigested conc●ptions , and by the Theological Wars which are hereby raised and managed ; by perswading the World that meer verbal or notional Differences are material , and such as our Faith , Love , Concord and Communion must be measured by , for want of an exact discussion of the ambiguity of words . London , Printed for Nevil Simons and Jonathan Robinson ▪ at the Kings-Arms and Golden-Lion in St. Pauls Church-yard , 1675. The Preface . Reader , IF thou blame me for writing again , on a Subject which I have written on so oft , and so lately ( specially in my Life of Faith , and Disputations of Justification ) I shall not blame thee for so doing ; but I shall excuse my self by telling thee my reasons . 1. The occasion is many loud accusations of my self , of which I have before given an account . I publish it , because I see the Contention still so hot in the Church of Christ , and mens Charity destroyed against each other ; one side calling the other Socinians , and the other Libertines , ( who are neither of them Christians ) and if I mistake not , for the most part in the dark about one Phrase , and that of mens devising , rather than about the sence : But if indeed it be the sence that they differ about , it 's time to do our best to rectifie such Fundamental Errours . I find that all of us agree ▪ in all the Phrases of Scripture . And a Mans Sence is no way known but by his expressions : The question is then , Which is the necessary Phrase which we must express our sence by ? We all say that to Believers , Christ is made our Righteousness ; We are made the Righteousness of God in him ; He hath ransomed , redeemed us , as a Sacrifice for our sins , a price ; He hath merited and obtained eternal Redemption for us , that Sin is remitted , covered , not imputed ; that Righteousness is Reckoned or Imputed to us ; that Faith is Imputed to us for Righteousness , and any thing else that is in the Scripture . But all this will not serve to make us Christians ! What is wanting ? Why , we must say that Christs Righteousness is Imputed to us as ours , and that Christ satisfied for our sins ! Well ; The thing signified seemeth to us true and good and needful , ( though the Scripture hath as good words for it as any of us can invent . ) We consent therefore to use these Phrases , so be it you put no false and wicked sence on them by other words of your own : Though we will not allow them to be necessary , because not in Scripture ; ( And we are more against adding new Fundamental Articles of Faith to the Scripture , than against adding new Orders , Forms or Ceremonies ) . But yet it will not serve : what is yet wanting ? why , we must hold these words in a right sense ! What ? yet are not your own devised words a sufficient expression of the matter ! When we have opened those words by other words , how will you know that we use those other words in a right sence , and so in infinitum . Our sence is , that Righteousness is Imputed to us , that is , we are accounted Righteous , because for the Merits of Christs total fulfilling the Conditions of his Mediatorial Covenant with the Father , by his Habitual Holiness , his Actual Perfect Obedience , and his Sacrifice , or satisfactory Suffering for our sins in our stead , freely without any merit or Conditional act of mans , God hath made an Act of Oblivion and Deed of Gift , pardoning all sin , justifying and adopting and giving Right to the Spirit and Life eternally to every one that believingly accepteth Christ and the Gifts with and by and from him . And when we accept them ▪ they are all ours by virtue of this purchased Covenant-Gift . This is our short and plain explication . But yet this will not serve : Christianity is yet another thing . What is wanting ? Why , we must say , that Christ was habitually and actually perfectly Holy and Obedient , Imputatively in our particular Persons , and that each one of us did perfectly fulfil that Law which requireth perfect Habits and Acts in and by Christ imputatively , and yet did also in and by him suffer our selves Imputatively for not fulfilling it , and Imputatively did our selves both satisfy God's Justice and merit Heaven ; and that we have our selves Imputatively a Righteousness of perfect Holiness and Obedience as sinless , and must be justified by the Law of Innocency , or Works , as having our selves imputatively fulfilled it in Christ ; And that this is our sole Righteousness ; and that Faith it self is not imputed to us for Righteousness ; no not a meer particular subordinate Righteousness , answering the Conditional part of the new Justifying Covenant , as necessary to our participation of Christ , and his freely given Righteousness . And must all this go into our Christianity ! But where is it written ? who devised it ? was it in the ancient Creeds and Baptism ? Or known in the Church for five thousand years from the Creation ? I profess I take the Pope to be no more to be blamed for making a new Church-Government ▪ than for making us so many new Articles of Faith : And I will not justifie those that Symbolize with him , or imitate him in either . But yet many of the men that do this , are good men in other respects : and I love their zeal that doth all this evil , as it is for God and the honour of Jesus Christ , though I love it not as blind , nor their Errour or their Evil. But how hard is it to know what Spirit we are of ! But it is the doleful mischief which their blind zeal doth , that maketh me speak ; That three or four of them have made it their practice to backbite my self , and tell People , He holdeth dangerous opinions ; He is erroneous in the point of Justification . And his Books are unsound and have dangerous Doctrines ; He leaveth the old way of Justification , he favoureth Socinianism , and such-like : this is a small matter comparatively . Back-biting and false reports , are the ordinary fruits of bitter contentious Zeal , and the Spirit of a Sect as such doth usually so work ( yea to confusion and every evil work , ) when it hath banished the Zeal of Love and of Good Works . Jam. 3.14 , 15 , 16. Tit. 2.14 . And I never counted it any great loss to their followers , that they disswade them from the reading of my writings ( as the Papists do their Proselytes ) as long as God hath blest our Land with so many better . But there are other effects that command me once again to speak to them . 1. One is , that I have good proof of the lamentable Scandal of some very hopeful Persons of quality , who by hearing such language from these men , have bin ready to turn away from Religion , and say , If they thus set against and condemn one another , away with them all . 2. Because divers great Volumes and other sad Evidence tells me that by their invented sence of Imputation , they have tempted many Learned men to deny Imputation of Christ's Righteousness absolutely , and bitterly revile it as a most Libertine Irreligious Doctrine . 3. But above all , that they do so exceedingly confirm the Papists . I must profess that besides carnal Interest and the snare of ill Education , I do not think that there is any thing in the World that maketh or hardneth and confirmeth Papists more , and hindreth their reception of the Truth , than these same well-meaning people that are most zealous against them , by two means : 1. One by Divisions and unruliness in Church-respects , by which they perswade men , especially Rulers , that without such a Center as the Papacy , there will be no Union , and without such Violence as theirs , there will be no Rule and Order . Thus one extreme doth breed and feed another . 2. The other is by this unsound sence of the Doctrine of Imputation of Christs Righteousness , ( with an unsound Description of Faith ) saying that every man is to believe it as Gods word ( or fide divinâ ) that his own sins are pardoned ; which when the Papists read ( that , these men make it one of the chief Points of our difference from Rome , ) doth occasion them to triumph and reproach us , and confidently dissent from us in all the rest . I find in my self that my full certainty that they err in Transubstantiation and some other points , doth greatly resolve me to neglect them at least , or suspect them in the rest which seem more dubious . And when the Papists find men most grosly erring in the very point where they lay the main stress of the difference , who can expect otherwise , but that this should make them despise and cast away our Books , and take us as men self-condemned and already vanquished , and dispute with us with the prejudice as we do with an Arrian or Socinian ? They themselves that cast away our Books because they dissent from us , may feel in themselves what the Papists are like to do on this temptation . 4. And it is not to be disregarded , that many private persons not studied in these points , are led away by the Authority of these men ( for more than Papists believe as the Church believeth ) to speak evil of the Truth , and sinfully to Backbite and Slander those Teachers , whom they hear others slander : and to speak evil of the things which they know not . And to see Gods own Servants seduced into Disaffection and abuse and false Speeches against those Ministers that do most clearly tell them the truth , is a thing not silently to be cherished by any that are valuers of Love and Concord among Christians , and of the Truth and their Brethrens Souls , and that are displeased with that which the Devil is most pleased and God displeased with . These are my Reasons , submitted to every Readers Censure ; which may be as various as their Capacities , Interests or Prejudices . My Arguments in the third Chapter I have but briefly and hastily mentioned , as dealing with the lovers of naked Truth , who will not refuse it when they see it in its self-evidence . But they that desire larger proof , may find enough in Mr. Gataker and Mr. Wotton de Reconcil . and in John Goodwin of Justification , ( If they can read him without prejudice ) . From whom yet I differ in the Meritorious Cause of our Justification , and take in the habitual and actual Holiness of Christ as well as his Sufferings , and equal in Merits ; and think that pardon it self is merited by his Obedience as well as by his Satisfaction : To say nothing of some of his too harsh expressions , about the Imputation of Faith , and non-imputation of Christs Obedience , which yet in some explications he mollifyeth , and sheweth that his sence is the same with theirs that place all our Righteousness in remission of Sin ; such as ( besides those after-mentioned ) are Musculus , Chamier , and abundance more : And when one saith that Faith is taken properly , and another that it is taken Relatively in Imputation , they seem to mean the same thing : For Faith properly taken is essentiated by its Object ; And what Christ's Office is , and what Faith's Office is , I find almost all Protestants are agreed in sence , while they differ in the manner of expression , except there be a real difference in this point of simple Personating us in his perfect Holiness , and making the Person of a Mediator to contain essentially in sensu Civili the very Person of every elect sinner , and every such one to have verily been and done , in sensu civili , what Christ was and did . I much marvel to find that with most the Imputation of Satisfaction is said to be for Remission of the penalty , and Imputation of perfect Holiness for the obtaining of the Reward Eternal Life ; and yet that the far greater part of them that go that way say , that Imputation of all Christs Righteousness goeth first as the Cause , and Remission of Sin followeth as the Effect : So even Mr. Roborough pag. 55. and others . Which seemeth to me to have this Sence , as if God said to a Believer , [ I do repute thee to have perfectly fulfilled the Law in Christ , and so to be no sinner , and therefore forgive thee all thy sin . ] In our sence it is true and runs but thus [ I do repute Christ to have been perfectly just habitually and actually in the Person of a Mediator in the Nature of Man , and to have suffered as if he had been a sinner , in the Person of a Sponsor , by his own Consent , and that in the very place , and stead of sinners ; and by this to have satisfyed my Justice , and by both to have merited free Justification and Life , to be given by the new Covenant to all Believers : And thou being a Believer , I do repute thee justified and adopted by this satisfactory and meritorious Righteousness of Christ , and by this free Covenant-Gift , as verily and surely as if thou hadst done it and suffered thy self . For my own part I find by experience , that almost all Christians that I talk with of it , have just this very notion of our Justification which I have expressed , till some particular Disputer by way of Controversie hath thrust the other notion into their mind . And for peace-sake I will say again , what I have elsewhere said , that I cannot think but that almost all Protestants agree in the substance of this point of Justification ( though some having not Acuteness enough to form their Notions of it rightly , nor Humility enough to suspect their Understandings , wrangle about Words , supposing it to be about the Matter ) ; Because I find that all are agreed , 1. That no Elect Person is Justified or Righteous by Imputation while he is an Infidel or Ungodly ( except three or four that speak confusedly , and support the Antinomians ) 2. That God doth not repute us to have done what Christ did in our individual natural Person 's Physically : The Controversie is about a Civil personating . 3. That God judgeth not falsly . 4. That Christ was not our Delegate and Instrument sent by us to do this in our stead , as a man payeth his debt by a Servant whom he sendeth with the money . 5. That therefore Christs Righteousness is not Imputed to us , as if we had done it by him as our Instrument . 6. That all the fruits of Christs Merits and Satisfaction are not ours upon our first believing ( much less before ) . But we receive them by degrees : we have new pardon daily of new ▪ sins : We bear castigatory punishments , even Death and Denials , or loss of the greater assistance of the Spirit : Our Grace is all imperfect , &c. 7. That we are under a Law ( and not left ungoverned and lawless ) and that Christ is our King and Judge : And this Law is the Law or Covenant of Grace , containing , besides the Precepts of perfect Obedience to the Law natural and superadded , a Gift of Christ with Pardon and Life ; but only on Condition that we thankfully and believingly accept the Gift ; And threatning non-liberation , and a far sorer punishment , to all that unbelievingly and unthankfully reject it . 8. That therefore this Testament or Covenant-Gift is God's Instrument , by which he giveth us our Right to Christ and Pardon and Life : And no man hath such Right but by this Testament-Gift . 9. That this , ( called a Testament , Covenant , Promise , and Law in several respects ) doth , besides the Conditions of our first Right , impose on us Continuance in the Faith , with sincere Holiness , as the necessary Condition of our continued Justification , and our actual Glorification . And that Heaven is the Reward of this keeping of the new Covenant , as to the order of Gods Collation , though as to the value of the Benefit , it is a Free Gift , purchased , merited and given by Christ . 10. That we shall all be judged by this Law of Christ . 11. That we shall all be judged according to our deeds ; and those that have done good ( not according to the Law of Innocency or Works , but according to the Law of Grace ) shall go into everlasting life , and those that have done evil ( not by meer sin as sin against the Law of Innocency ) but by not keeping the Conditions of the Law of Grace , shall go into everlasting punishment . The sober reading of these following texts may end all our Controversie with men that dare not grosly make void the Word of God. Rev. 20.12 , 13.22.12 . & 2.23 . ) 12. That to be Justified at the day of Judgment , is , to be adjudged to Life Eternal , and not condemned to Hell. And therefore to be the cause or condition that we are Judged to Glory , and the Cause or Condition that we are Justified then , will be all one . 13. That to be Judged according to our deeds , is to be Justified or Condemned according to them . 14. That the great tryal of that day ( as I have after said ) will not be , whether Christ hath done his part , but whether we have part in him , and so whether we have believed , and performed the Condition of that Covenant which giveth Christ and Life . 15. That the whole scope of Christ's Sermons , and all the Gospel , calleth us from sin , on the motive of avoiding Hell , ( after we are reputed Righteous ) and calleth us to Holiness , Perseverance and overcoming , on the motive of laying up a good Foundation , and having a Treasure in Heaven , and getting the Crown of Righteousness . 16. That the after-sins of men imputed Righteous deserve Hell , or at least temporal punishments , and abatements of Grace and Glory . 17. That after such sins , especially hainous , we must pray for Pardon , and repent that we may be pardoned , ( and not say I fulfilled the Law in Christ as from my birth to my death , and therefore have no more need of Pardon . ) 18. That he that saith he hath no sin , deceiveth himself , and is a lyar . 19. That Magistrates must punish sin as God ▪ s Officers ; and Pastors by Censure in Christs name ; and Parents also in their Children . 20. That if Christs Holiness and perfect Obedience , and Satisfaction and Merit , had bin Ours in Right and Imputation , as simply and absolutely and fully as it was his own , we could have no Guilt , no need of Pardon , no suspension or detention of the proper fruits of it , no punishment for sin , ( specially not so great as the with-holding of degrees of Grace and Glory ) ; And many of the consequents aforesaid could not have followed . All this I think we are all agreed on ; and none of it can with any face be denied by a Christian . And if so ; 1. Then whether Christs perfect Holiness and Obedience , and Sufferings , Merit and Satisfaction , be all given us , and imputed unto us at our first believing as Our own in the very thing it self , by a full and proper Title to the thing : Or only so imputed to us , as to be judged a just cause of giving us all the effects in the degrees and time forementioned as God pleaseth , let all judge as evidence shall convince them . 2. And then , whether they do well that thrust their devised sence on the Churches as an Article of Faith , let the more impartial judge . I conclude with this confession to the Reader , that though the matter of these Papers hath been thought on these thirty years , yet the Script is hasty , and defective in order and fulness ; I could not have leisure so much as to affix in the margin all the texts which say what I assert : And several things , especially the state of the Case , are oft repeated . But that is , lest once reading suffice not to make them observed and understood ; which if many times will do , I have my end . If any say , that I should take time to do things more accurately , I tell him that I know my straights of time , and quantity of business better than he doth ; and I will rather be defective in the mode of one work , than leave undone the substance of another as great . July , 20. 1672. Richard Baxter . The Contents . CHap. 1. The History of the Controversie ▪ In the Apostles days : In the following Ages . Augustine and his followers Opinion . The Schoolmen . Luther : Islebius : The Lutherans : Andr. Osiander : The latter German Divines who were against the Imputation of Christ's Active Righteousness : Our English Divines : Davenant's sense of Imputation . Wotton . de Reconcil . Bradshaw , Gataker , Dr. Crisp , Jo. Simpson , Randal , Towne , &c. And the Army - Antinomians checkt by the rising of Arminianism there against it . Jo. Goodwin , Mr. Walker , and Mr. Roborough ; Mr. Ant. Burges ; My Own endeavours ; Mr. Cranden , Mr. Eyres , &c. Mr. Woodbridge , Mr. Tho. Warren , Mr. Hotchkis , Mr. Hopkins , Mr. Gibbon , Mr. Warton , Mr. Grailes , Mr. Jessop : What I then asserted : Corn. a Lapide , Vasquez , Suarez , Grotius de Satisf . Of the Savoy Declaration ; Of the Faith of the Congregational-Divines : Their saying that Christs Active and Passive Obedience is imputed for our sole Righteousness , confuted by Scripture . Gataker , Usher , and Vines read and approved my Confession of Faith. Placeus his Writings and trouble about the Imputation of Adam's Sin. Dr. Gell , Mr. Thorndike , &c. vehemently accusing the doctrine of Imputed Righteousness . The Consent of all Christians , especially Protestants , about the sense of Imputed Righteousness 1. The form of Baptism . 2. The Apostles Creed . 3. The Nicene and Constantinopolitan Creed . 4. Athanasius's Creed . 5. The Fathers sense : Laurentius his Collections : Damasus his Creed . 6. The Augustan Confession . 7. The English Articles , Homilies and Confession . 8. The Saxon Confession . 9. The Wittenberg Confession . 10. The Bohemian Confession . 11. The Palatinate Confession . 12. The Polonian Confessions . 13. The Helvetian Confession . 14. The Basil Confession . 15. The Argentine Confession of the four Cities . 16. The Synod of Dort , and the Belgick Confession . 17. The Scottish Confession . 18. The French Confession . Whether Imputation of Passion and Satisfaction , or of meritorious Perfection go first : How Christ's Righteousness is called the formal Cause , &c. That it is confessed that Christ's Righteousness is imputed to us , as our sin was to him . Molinaeus : Maresius , Vasseur , Bellarmine is constrained to agree with us . A recommendation of some brief , most clear , and sufficient Treatises on this subject ; viz. 1. Mr. Bradshaw ; 2. Mr. Gibbon's Sermon ; 3. Mr. Truman's Great Propitiation . 4. Placeus his Disput . in Thes . Salmur . 5. Le Blank 's Theses : And those that will read larger , Mr. Watton , John Goodwin , and Dr. Stillingfleet . Chap. 2. The opening of the Case , by some Distinctions , and many Propositions : Joh. Crocius Concessions premised : Mr. Lawson's Judgment . Chap. 3. A further Explication of the Controversie . Chap. 4. My Reasons against the denied sense of Imputation and personating . The denied sense repeated plainly . Forty three Reasons briefly named . Chap. 5. Some Objections answered . Chap. 6 , 7 , 8. Replies to Dr. Tully ; and a Defence of the Concord of Protestants against his Military Alarm , and false pretence of greater discord than there is . Of the Imputation of Christs Righteousness ( Material or Formal ) to Believers : Whether we are Reputed personally to have suffered on the Cross , and to have satisfied God's Justice for our own sins , and to have been habitually perfectly Holy , and Actually perfectly Obedient , in Christ , or by Christ , and so to have merited our own Justification and Salvation . And whether Christ's Righteousness Habitual Active and Passive , be strictly made our own Righteousness , in the very thing it self simply Imputed to us , or only be made ours in the effects , and Righteousness Imputed to us when we believe , because Christ hath satisfied and fulfilled the Law , and thereby merited it for us . The last is affirmed , and the two first Questions denied . I Have said so much of this subject already in my Confession , but especially in my Disputations of Justification , and in my Life of Faith that I thought not to have meddled with it any more ; But some occasions tell me that it is not yet needless , though those that have most need will not read it . But while some of them hold , that nothing which they account a Truth about the Form and Manner of Worship is to be silenced for the Churches peace , they should grant to me that Real Truth so near the Foundation ( in their own account ) is not to be silenced when it tendeth unto Peace . In opening my thoughts on this subject I shall reduce all to these Heads . 1. I shall give the brief History of this Controversie . 2. I shall open the true state of it , and assert what is to be asserted , and deny what is to be denied . 3. I shall give you the Reasons of my Denials . 4. I shall answer some Objections . CHAP. I. The History of the Controversie . § 1. IN the Gospel it self we have first Christ's Doctrine delivered by his own mouth . And in that there is so little said of this Subject that I find few that will pretend thence to resolve the Controversie , for Imputation in the rigorous sence . The same I say of the Acts of the Apostles , and all the rest of the New Testament , except Pauls Epistles . The Apostle Paul , having to do with the Jews , who could not digest the equalizing of the Gentiles with them , and specially with the factious Jewish Christians , who thought the Gentiles must become Proselytes to Moses as well as to Christ , if they would be Justified and Saved , at large confuteth this opinion , and freeth the Consciences of the Gentile Christians from the Imposition of this yoke ( as also did all the Apostles , Act. 15. ) And in his arguing , proveth that the Mosaical Law is so far from being necessary to the Justification of the Gentiles , that Abraham and the Godly Jews themselves were not Justified by it , but by Faith ▪ And that by the works of it ( and consequently not by the works of the Law or Covenant of Innocency , which no man ever kept ) no man could ever be justified : And therefore that they were to look for Justification by Christ alone , and by Faith in him , or by meer Christianity ; which the Gentiles might have as well as the Jews , the Partition-wall being taken down . This briefly is the true scope of Paul in these Controversies . § 2. But in Paul's own days , there were somethings in his Epistles which the unlearned and unstable did wrest , as they did the other Scriptures , to their own destruction , as Peter tells us , 2 Pet. 2. And it seemeth by the Epistle of James , that this was part of it : For he is fain there earnestly to dispute against some , who thought that Faith without Christian works themselves , would justifie , and flatly affirmeth , that we are Justified by Works , and not by Faith only ; that is , as it is a Practical Faith , in which is contained a Consent or Covenant to obey , which first putteth us into a justified state ; so it is that Practical Faith actually working by Love , and the actual performance of our Covenant , which by way of Condition is necessary to our Justification , as Continued and as Consummate by the Sentence of Judgment . Against which sentence of James there is not a syllable to be found in Paul. But all the Scripture agreeth that all men shall be Judged , that is , Justified or Condemned , according to their works . But it is not this Controversie ( between Faith and Works ) which I am now to speak to , having done it enough heretofore . § 3. From the days of the Apostles till Pelagius and Augustine , this Controversie was little meddled with : For the truth is , the Pastors and Doctors took not Christianity in those days for a matter of Shcolastick subtilty , but of plain Faith and Piety . And contented themselves to say that Christ dyed for our sins , and that we are Justified by Faith ; and that Christ was made unto us Righteousness , as he was made to us Wisdom , Sanctification and Redemption . § 4. But withal those three first Ages were so intent upon Holiness of Life , as that they addicted their Doctrine , their Zeal , and their constant endeavours to it : And particularly to great austerities to their Bodies , in great Fastings , and great contemp● of the World , and exercises of Mortification , to kill their fleshly Lusts , and deny their Wills , and Worldly Interests ; to which end at last they got into Wildernesses , and Monasteries , where , in Fasting and Prayer , and a single life , they might live as it were out of the World , while they were in it ; ( Though indeed persecution first drove them thither to save themselves . ) Into these Deserts and Monasteries those went that had most Zeal , but not usually most Knowledg : And they turned much of their Doctrine and discourses about these Austerities , and about the practices of a Godly Life , and about all the Miracles which were ( some really ) done , and ( some feigned ) by credulous soft people said to be done among them . So that in all these ages most of their writings are taken up , 1. In defending Christianity against the Heathens , which was the work of the Learned Doctors . 2. And in confuting swarms of Heresies that sprung up . 3. And in matters of Church-order , and Ecclesiastical and Monastical discipline . 4. And in the precepts of a Godly Life : But the point of Imputation was not only not meddled with distinctly , but almost all the Writers of those times , seem to give very much to Mans free-will , and to works of Holiness , and sufferings , making too rare and obscure mention of the distinct Interests of Christs Merits in our Justification , at least , with any touch upon this Controversie : Yet generally holding Pardon , and Grace and Salvation only by Christs Sacrifice and Merits ; though they spake most of Mans Holiness , when they called men to seek to make sure of Salvation . § 5. And indeed at the day of Judgment , the Question to be decided , will not be , Whether Christ dyed and did his part , but , Whether we believed and obeyed him and did our part : Not , Whether Christ performed his Covenant with the Father ; but , Whether we performed our Covenant with him : For it is not Christ that is to be judged , but we by Christ . § 6. But Pelagius and Augustine disputing about the Power of Nature and Freewill and the Grace of Christ , began to make it a matter of great Ingenuity ( as Erasmus speaketh ) to be a Christian . Pelagius ( a Brittain , of great wit , and continence , and a good and sober life , as Austin saith , Epist . 120. ) stifly defended the Power of Nature and Freewill , and made Grace to consist only in the free Pardon of all sin through Christ , and in the Doctrine and Perswasions only to a holy life for the time to come , with Gods common ordinary help . Augustine copiously ( and justly ) defended God's special eternal Election of some , and his special Grace given them to make them repent and believe , and presevere : ( For though he maintained that some that were true Believers , Lovers of God , Justified and in a state of Salvation , did fall away and perish , yet he held that none of the Elect did fall away and perish ; And he maintained that even the Justified that fell away , had their Faith by a special Grace above nature . ) Vid. August . de bono Persever . Cap. 8. & 9. & de Cor. & Grat. Cap. 8 , & 9. & alibi passim . § 7. In this their Controversie , the point of Justification fell into frequent debate : But no Controversie ever arose between them , Whether Christ's personal Righteousness considered Materially or Formally , was by Imputation made ours as Proprietors of the thing it self , distinct from its effects ; or , Whether God reputed us to have satisfied and also perfectly obeyed in Christ . For Augustine himself , while he vehemently defendeth free Grace , speaketh too little even of the Pardon of sin : And though he say , that Free Pardon of sins is part of Grace , yet he maketh Justification to be that which we call Sanctification , that makes us inherently Righteous or new-Creatures , by the operation of the Holy Ghost : And he thinketh that this is the Justification which Paul pleadeth to be of Grace and not of works ; yet including Pardon of sin , and confessing that sometimes to Justifie , signifieth in Scripture , not to make just , but to judg just . And though in it self this be but de nomine , and not de re ; yet , 1. no doubt but as to many texts of Scripture Austin was mistaken , though some few texts Beza and others confess to be taken in his sence : 2. And the exposition of many texts lieth upon it . But he that took Justification to be by the operation of the Holy Ghost giving us Love to God , could not take it to be by Imputation in the rigorous sence no question ; nor doth de re . § 8. But because , as some that , it seems , never read Augustine , or understood not plain words , have nevertheless ventured confidently to deny what I have said of his Judgment in the points of Perseverance ( in my Tract of Perseverance ) so , it 's like such men will have no more wariness what they say in the point of Justification ; I will cite a few of Augustin's words among many , to show what he took Justification to be , though I differ from him de nomine . Nec quia recti sunt corde , sed etiam ut recti sint corde , pretendit Justitiam suam , quâ justificat impium — Quo motu receditur ab illo fonte vitae , cujus solius haustu justitia bibitur , bona scil . vita . Aug. de Spir. & Lit. Cap. 7. Deus est enim qui operatur in eis & velle & operari , pro bona voluntate . Haec est Justitia Dei , hoc est , quam Deus donat homini quum justificat impium Hanc Dei justitiam ignorantes superbi Judaei , & suam volentes constituere , justitiae Dei non sunt subjecti . — Dei quippe dixit Justitiam , quae homini ex Deo est , suam vero , quam putant sibi suficere ad facienda mandata sine adjutorio & dono ejus qui legem dedit . His antem similes sunt qui cum profiteantur se esse Christianos , ipsi gratiae Christi sic adversantur ut se humanis viribus divina existiment implere mandata . Epist . 120. cap. 21. & 22. & Epist . 200. Et de Spir. & lit . c. 26. Factores justificabuntur : — Non tanquam per opera , nam per Gratiam justificentur : Cum dicat Gratis justificari hominem per fidem sine operibus legis , nihilque aliud velit intelligi , in eo quod dicit Gratu , nisi quia justificationem opera non precedunt : Aperte quippe alibi dicit , si gratiâ , jam non ex operibus : alioquin gratia non est gratia . Sed sic intelligendum est , factores Legis justificabuntur , ut sciamus eos non esse factores legis nisi justificentur ; ut non justificatio factoribus accedat , sed factores legis justificatio precedat : Quid est enim aliud Justificati , quam Justi facti , ab illo scilicet qui justificat Impium , ●t ex impio fiat justus ? — Aut certe ita dictum est , Justificabuntur , ac si diceretur Justi habebuntur , justi deputabuntur . Et ibid. cap. 29. Gentes qua non sectabantur justitiam apprehenderunt justitiam ; Justitiam autem quae ex fide est , impretrando eam ex Deo , non ex seipsis presumendo ; Israel vero persequens legem justitiae , in legem justitiae , non pervenit : Quare ? Quia non ex fide , sed tanquam ex operibus : id est tanquam eam per seipsos operantes ; non in se credentes operari Deum . Deus est enim qui operatur in nobis — Finis enim legis Christus est omni credenti . Et adhuc dubitamus quae sint opera legis , quibus homo non justificatur ; si ea tanquam sua credederit sine adjutorio & dono Dei , quod est ex fide Jesu Christi — Vt possit homo facere bona & Sancta , Deus operatur in homine per fidem Jesu Christi , qui finis ad Justitiam omni credenti : id est , per Spiritum incorporatus factusque membrum ejus , potest quisque illo incrementum intrinsecus dante , operari justitiam . — Justificatio autem ex fide impetratur — In tantum justus , in quantum salvus . Per hanc enim fidem credemus , quod etiam nos Deus a mortuis excitet ; interim Spiritu , ut in novitate ejus gratioe temperanter & juste & pie vivamus in hoc seculo — qui in Resurrectione sibi congrua , hoc est , in Justificatione precedit : — c. 30. Fides impetrat gratiam qua Lex impleatur . — Cap. 28. pag. 315. Ibi Lex Dei , non ex omni parte delata per injustitiam , profecto scribitur , renovata , per gratiam : Nec istam inscriptionem , quae Justificatio est , poterat efficere in Judaeis Lex in tabulis scripta . Ibid. Cap. 9. pag. 307 , 308. Justitia Dei manifestata est : non dixit , Justitia hominis vel justitia propriae voluntatis , sed justitia Dei ; Non qua Deus justus est ; sed qua induit , hominem cum justificat impium . Haec testificatur per Legem & Prophetas . Huic quippe testimonium perhibent Lex & Prophetae . Lex quidem hoc ipso , quod jubendo , & minando , & neminem justificando , satis indicat dono Dei justificari hominem per Adjutorium Spiritus — Justitia autem Dei per fidem Jesu Christi , hoc est , per fidem qua Creditur in Christum : sicut autem ista fides Christi dicta non est , qua Credit Christus , sic & illa Justitia Dei non qua Justus est Deus . Vtrumque enim Nostrum est sed ideo Dei & Christi dicitur quod ejus nobis largitate donatur . — Justitia Dei sine lege est , quam Deus per Spiritum Gratiae Credenti confert sine adjutorio legis . — Justificati gratis per gratiam ipsius : non quod sine voluntate nostra fiat , sed voluntas nostra ostenditur infirma per legem , ut sanet Gratia Voluntatem , & sanata voluntas impleat Legem . — Et cap. 10. Confugiant per fidem ad Justificantem Gratiam , & per donum Spiritus suavitate justitiae delectati , poenam literae minantis evadant . Vid. Ep. 89. q. 2. Et lib. 3. ad Bonifac. c. 7. Et Tract . 3. in Joan. when he saith that , Omnes qui per Christum Justificati justi , non in se , sed in illo ; he expoundeth it of Regeneration by Christ . Et Serm. 15. de verb. Apost . Sine voluntate tua non erit in te Justitia Dei. Voluntas non est nisi tua ; Justitia non est nisi Dei : he expounds it of Holiness . — Traditus est propter delicta nostra , & resurrexit , propter justificationem nostram . Quid est , Propter Justificationem nostram ? Vt justificet nos , & justos faciat nos . Eris opus Dei non solum quia homo es , sed quia Justus es : Qui fecit te sine te , non te justificat sine te : Tamen ipse justificat , ne sit justitia tua . — Dei justitiam dat non litera occidens , sed vivificans Spiritus . — Vid. de Grat. Christi Cap. 13 , 14. Abundance such passages in Augustine fully shew that he took Justification to signifie Sanctification , or the Spirits renovation of us ; and thinks it is called the Righteousness of God and Christ , and not ours , because by the Spirit he worketh it in us . And when he saith that bona opera sequuntur Justificatum , non precedunt Justificandum ( as in sence he often doth ) he meaneth that we are freely sanctified , before we do good . I would cite abundance , but for swelling the writing , and tiring the Reader . And his followers Prosper , and Fulgentius go the same way , as you may easily find in their writings . Johan . Crocius in his copious Treatise of Justification , Disp . 9. p. 442. saith , Augustinum Justificationis nomine utramque partem complecti , id est , tum Remissionem peccatorum quae proprie Justificatio dicitur , tum Sanctificationem — Cum quo nos sentimus quoad rem ipsam , tantum dissidemus in loquendi formâ . § 9. The Schoolmen being led by the Scholastick wit of Augustine , fell into the same phrase of speech and opinions , Lombard making Augustine his Master , and the rest making him theirs , till some began to look more towards the Semipelagian way . § 10. And when Church-Tyranny and Ignorance , had obscured the Christian Light , the true sence of Justification by the Righteousness of Christ , was much obscured with the rest , and a world of humane inventions under the name of Good works , were brought in to take up the peoples minds ; And the merits of man , and of the Virgin Mary , sounded louder than the merits of Christ , in too many places : And the people that were ignorant of the true Justification , were filled with the noise of Pardons , Indulgences , Satisfactions , Penances , Pilgrimages , and such like . § 11. Luther finding the Church in this dangerous and woful state , where he lived , did labour to reduce mens minds and trust , from humane fopperies and merits , and indulgences , to Christ , and to help them to the Knowledg of true Righteousness : But according to his temper in the heat ▪ of his Spirit , he sometimes let fall some words which seemed plainly to make Christs own personal Righteousness in it self to be every Believers own by Imputation , and our sins to be verily Christs own sins in themselves by Imputation : Though by many other words he sheweth that he meant only , that our sins were Christs in the effects and not in themselves , and Christs personal Righteousness ours in the effects and not in it self . § 12. But his Book on the Galatians , and some other words , gave occasion to the errours of some then called Antinomians , and afterward Libertines ( when some additions were made to their errours . ) Of these Islebius Agricola was the chief : Whom Luther confuted and reduced , better expounding his own words : But Islebius ere long turned back to the Contrary extreme of Popery , and with Sidonius and Julius Pflug , ( three Popish Bishops made for that purpose ) promoted the Emperours Interim to the persecution of the Protestants . § 13. The Protestant Reformers themselves spake variously of this subject . Most of them rightly asserted that Christ's Righteousness was ours by the way of Meriting our Righteousness , which was therefore said to be Imputed to us . Some of them follow'd Luthers first words , and said that Christs sufferings and all his personal Righteousness was Imputed to us , so as to be ours in it self , and when judged as if we had personally done what he did , and were righteous with the same Righteousness that he was . § 14. Ambsdorfius , Gallus , and some other hot Lutherans were so jealous of the name of works , that they maintained that good works were not necessary to Salvation . ( Yea as to Salvation some called them hurtful : ) And Georgius Major a Learned sober Divine was numbered by them among the Hereticks , for maintaining that Good works were necessary to Salvation ; as you may see in the perverse writings of Chlusseburgius and many others . § 15. Andreas Osiander ( otherwise a Learned Protestant ) took up the opinion , that we are Justified by the very essential Righteousness of God himself . But he had few followers . § 16. The Papists fastening upon those Divines who held Imputation of Christs personal Righteousness in it self in the rigid sence , did hereupon greatly insult against the Protestants , as if it had been their common doctrine , and it greatly stopt the Reformation : For many seeing that some made that a Fundamental in our difference , and articulus stantis & cadentis Ecclesiae , and seeing how easily it was disproved , how fully it was against the Doctrine of all the ancient Church , and what intolerable Consequences followed , did judge by that of the rest of our Doctrine , and were settledly hardened against all . § 17. The Learned Divines of Germany perceiving this , fell to a fresh review of the Controversie , and after a while abundance of very Learned Godly Doctors fell to distinguish between the Active and Passive Righteousness of Christ ; and not accurately distinguishing of Imputation , because they perceived that Christ suffered in our stead , in a fuller sense than he could be said to be Holy in our stead , or fulfil the Law in our stead . Hereupon they principally managed the Controversie , as about the sort of Righteousness Imputed to us : And a great number of the most Learned famous Godly Divines of the Reformed Churches , maintained that Christ's Passive Righteousness was Imputed to us , even his whole Humiliation or Suffering , by which the pardon of all sins of Commission and Omission was procured for us ; but that his Active Righteousness was not Imputed to us , though it profited us ; but was Justitia Personae to make Christ a fit Sacrifice for our sins , having none of his own , but the Suffering was his Justitia Meriti . His Obedience they said was performed nostro bono , non nostro loco , for our good but not in our stead ; but his Sufferings , both nostro bono & loco , both for our good and in our stead : but neither of them so strictly in nostrâ Personâ in our Person , as if we did it by and in Christ . The Writers that defended this were Cargius , and that holy man Olevian and Vrsine , and Paraeus , and Scultetus , and Piscator , Alstedius , Wendeline , Beckman , and many more . He that will see the sum of their arguings may read it in Wendeline's Theolog. lib. 1. cap. 25. and in Paraeus his Miscellanies after Vrsine's Corpus Theolog . After them Camero with his Learned followers took it up in France . Leg. Cameron . p. 364.390 . Thes . Sal. vol. 1. Placaei Disp . de Just . § 29. & Part. 2 de Satisf . § 42. So that at that time ( as Paraeus tells you ) there were four opinions : some thought Christ's Passive Righteousness only was Imputed to us ; some also his Active instead of our Actual Obedience ; some also his Habitual instead of our Habitual perfection ; And some thought also his Divine Righteousness was Imputed to us , because of our Union with Christ , God and Man. ( Imputed I say ; for I now speak not of Osiander's opinion of Inhesion . ) And Lubbertus wrote a Conciliatory Tractate favouring those that were for the Passive part . And Forbes hath written for the Passive only imputed . Molinaeus casteth away the distinction , Thes . Sedan . v. 1. p. 625. § 18. § 18. In England most Divines used the phrase , that we were Justified by the forgiveness of sin and the Imputation of Christs Righteousness , and being accepted as Righteous unto life thereon : But the sense of Imputation few pretended accurately to discuss . Davenant who dealt most elaborately in it , and maintaineth Imputation stiffly , in terms ; yet when he telleth you what Protestants mean by it , saith , that [ Possunt nobis imputari , non solum nostrae passiones , actiones , qualitates , sed etiam extrinseca quaedam , quae nec a nobis fluunt , nec in nobis haerent : De facto autem Imputantur , quando illorum intuitus & respectus valent nobis ad aliquem effectum , aeque ac si a nobis aut in nobis essent . ( Note , that he saith , but ad aliquem effectum , non ad omnem . ) And he instanceth in one that is a slothful fellow himself , but is advanced to the Kings Favour and Nobility for some great Service done by his Progenitors to the Common-wealth . And in one that deserving death is pardoned through the Intercession of a friend , or upon some suffering in his stead which the King imposeth on his Friend . This is the Imputation which Davenant and other such Protestants plead for ; which I think is not to be denied . Were it not for lengthening the discourse and wearying the Reader , I would cite many other of our greatest Divines , who plead for the Imputation of Christ's Righteousness , that Davenant here expoundeth himself . But some less judicious grating upon a harsh and unsound sence , Mr. Anthony Wotton a very Learned and Godly Divine of London , wrote a Latine Treatise de Reconciliatione , one of the Learnedst that hath ever been written of that subject , in which he laboureth to disprove the rigid Imputation of Christs Holiness and Obedience to man ; and sheweth that he is Righteous to whom all sin of Omission and Commission is forgiven ; and confuteth these three Assertions . 1. That A Sinner is Reputed to have fulfilled the Law in and by Christ . 2. And being reputed to have fulfilled the Law , is taken for formally just as a fulfiller of it . 3. And being formally just as a fullfiller of the Law , Life eternal is due to him by that Covenant , that saith , do this and live . Vid. Part. 2. li. 1. Cap. 11. pag. 152. Cum sequentibus . Thus and much further Mr. Wotton went to the very quick of the Controversie , and irrefragably overthrew the rigid Imputation . But Mr. William Bradshaw , a Learned Godly Nonconformist , being grieved at the differences about the Active and Passive Righteousness , and thinking that Mr. Wotton denied all Imputation of the Active Righteousness ( which he did not , but owneth it to be Imputed as a meritorious Cause : ) Part. 2. li. 1. Cap. 13. pag. 165. Ne illud quidem negaverim , imputari nobis illius justitiam & obedientiam , ut ad nostrum fructum redundet : Id unum non concedo , Legem nos in Christo & per Christum servâsse , ut propter eam a nobis praestitam vita aeterna ex faedere , Hoc fac et vives , debeatur . Mr. Bradshaw I say attempted a Conciliatory middle way , which indeed is the same in the main with Mr. Wotton's : He honoureth the Learned Godly persons on each side , but maintaineth that the Active and Passive Righteousness are both Imputed , but not in the rigid sence of Imputation denying both these Propositions . 1. That Christ by the Merits of his Passive Obedience only , hath freed us from the guilt of all sin , both Actual and Original , of Omission and Commission . 2. That in the Imputation of Christs Obedience both Active and Passive , God doth so behold and consider a sinner in Christ , as if the sinner himself had done and suffered those very particulars which Christ did and suffered for him . And he wrote a small book with great accurateness in English first , and Latin after , opening the nature of Justification , which hath been deservedly applauded ever since . His bosom-Friend Mr. Tho. Gataker , ( a man of rare Learning and Humility ) next set in to defend Mr. Bradshaw's way , and wrote in Latin Animadversions on Lucius ( who opposed Piscator , and erred on one side for rigid Imputation ) and on Piscator who on the other side was for Justification by the Passive Righteousness only ; and other things he wrote with great Learning and Judgment in that cause . About that time the Doctrine of personal Imputation in the rigid sence began to be fully improved in England , by the Sect of the Antinomians ( trulyer called Libertines ) of whom Dr. Crispe was the most eminent Ring-leader , whose books took wonderfully with ignorant Professors under the pretence of extolling Christ and free-Grace . After him rose Mr. Randal , and Mr. John Simpson , and then Mr. Town , and at last in the Armies of the Parliament , Saltmarsh , and so many more , as that it seemed to be likely to have carried most of the Professors in the Army , and abundance in the City and Country that way : But that suddenly ( one Novelty being set up against another ) the opinions called Arminianism rose up against it , and gave it a check and carryed many in the Army and City the clean contrary way : And these two Parties divided a great part of the raw injudicious sort of the professors between them , which usually are the greatest part : but especially in the Army which was like to become a Law and example to others . Before this John Goodwin ( not yet turned Arminian ) preached and wrote with great diligence about Justification against the rigid sence of Imputation , who being answered by Mr. Walker , and Mr. Robourough , with far inferiour strength , his book had the greater success for such answerers . The Antinomians then swarming in London , Mr. Anthony Burges , a very worthy Divine was employed to Preach and Print against them ; which he did in several books : but had he been acquainted with the men as I was , he would have found more need to have vindicated the Gospel against them than the Law. Being daily conversant my self with the Antinomian and Arminian Souldiers , and hearing their daily contests , I thought it pitty that nothing but one extreme should be used to beat down that other , and I found the Antinomian party far the stronger , higher , and more fierce , and working towards greater changes and subversions ; And I found that they were just falling in with Saltmarsh , that Christ hath repented and believed for us , and that we must no more question our Faith and Repentance , than Christ . This awakened me better to study these points ; And being young , and not furnished with sufficient reading of the Controversie , and also being where were no libraries , I was put to study only the naked matter in it self . Whereupon I shortly wrote a small book called Aphorisms of Justification , &c. Which contained that Doctrine in substance which I judg sound ; but being the first that I wrote , it had several expressions in it which needed correction ; which made me suspend or retract it till I had time to reform them . Mens judgments of it were various , some for it and some against it : I had before been a great esteemer of two books of one name , Vindiciae Gratiae , Mr. Pembles and Dr. Twisses , above most other books . And from them I had taken in the opinion of a double Justification , one in foro Dei as an Immanent eternal Act of God , and another in foro Conscientiae , the Knowledg of that ; and I knew no other : But now I saw , that neither of those was the Justification which the Scripture spake of . But some half - Antinomians which were for the Justification before Faith , which I wrote against , were most angry with my book . And Mr. Crandon wrote against it , which I answered in an Apologie , and fullyer wrote my judgment in my Confession ; and yet more fully in some Disputations of Justification against Mr. Burges , who had in a book of Justification made some exceptions ; and pag. 346. had defended that [ As in Christ's suffering we were looked upon by God as suffering in him ; so by Christs obeying of the Law , we were beheld as fulfilling the Law in him . ] To those Disputations I never had any answer . And sin●● then in my Life of Faith , I have opened the Libertine errours about Justification , and stated the sence of Imputation . Divers writers were then employed on these subjects : Mr. Eyers for Justification before Faith ( that is , of elect Infidels ) and Mr. Benjamin Woodbridg , Mr. Tho. Warren against it . Mr. Hotchkis wrote a considerable Book of Forgiveness of sin , defending the sounder way : Mr. George Hopkins , wrote to prove that Justification and Sanctification are equally carryed on together : Mr. Warton , Mr. Graile , Mr. Jessop , ( clearing the sence of Dr. Twisse , ) and many others wrote against Antinomianism . But no man more clearly opened the whole doctrine of Justification , than Learned and Pious Mr. Gibbons Minister at Black-Fryers , in a Sermon Printed in the Lectures at St. Giles in the Fields . By such endeavours the before-prevailing Antinomianism was suddenly and somewhat marvelously suppressed , so that there was no great noise made by it . About Imputation that which I asserted was against the two fore-described extremes ; in short , That we are Justified by Christ's whole Righteousness , Passive , Active , and Habitual , yea the Divine so far included as by Vnion advancing the rest to a valuable sufficiency : That the Passive , that is , Christ's whole Humiliation is satisfactory first , and so meritorious , and the Active and Habitual meritorious primarily . That as God the Father did appoint to Christ as Mediator his Duty for our Redemption by a Law or Covenant , so Christ's whole fulfilling that Law , or performance of his Covenant-Conditions as such ( by Habitual and Actual perfection , and by Suffering ) made up one Meritorious Cause of our Justification , not distinguishing with Mr. Gataker of the pure moral , and the servile part of Christ's Obedience , save only as one is more a part of Humiliation than the other , but in point of Merit taking in all : That as Christ suffered in our stead that we might not suffer , and obeyed in our nature , that perfection of Obedience might not be necessary to our Justification , and this in the person of a Mediator and Sponsor for us sinners , but not so in our Persons , as that we truely in a moral or civil sence , did all this in and by him ; Even so God reputeth the thing to be as it is , and so far Imputeth Christ's Righteousness and Merits and Satisfaction to us , as that it is Reputed by him the true Meritorious Cause of our Justification ; and that for it God maketh a Covenant of Grace , in which he freely giveth Christ , Pardon and Life to all that accept the Gift as it is ; so that the Accepters are by this Covenant or Gift as surely justified and saved by Christ's Righteousness as if they had Obeyed and Satisfied themselves . Not that Christ meriteth that we shall have Grace to fulfil the Law our selves and stand before God in a Righteousness of our own , which will answer the Law of works and justifie us : But that the Conditions of the Gift in the Covenant of Grace being performed by every penitent Believer , that Covenant doth pardon all their sins ( as Gods Instrument ) and giveth them a Right to Life eternal , for Christs Merits . This is the sence of Imputation which I and others asserted as the true healing middle way . And as bad as they are , among the most Learned Papists , Cornelius a Lapide is cited by Mr. Wotton , Vasquez by Davenant , Suarez by Mr. Burges , as speaking for some such Imputation , and Merit : Grotius de Satisf . is clear for it . But the Brethren called Congregational or Independant in their Meeting at the Savoy . Oct. 12. 1658. publishing a Declaration of their Faith , Cap. 11. have these words [ Those whom God effectually calleth , he also freely justifieth ; not by infusing Righteousness into them , but by pardoning their Sins , and by accounting and accepting their persons as Righteous , not for any thing wrought in them , or done by them , but for Christs sake alone : not by imputing Faith it self , the act of believing , or any other evangelical Obedience to them , as their Righteousness ; but by Imputing Christs Active Obedience to the whole Law , and Passive Obedience in his death , for their whole and sole Righteousness ; they receiving and resting on him and his Righteousness by Faith. ] Upon the publication of this it was variously spoken of : some thought that it gave the Papists so great a scandal , and advantage to reproach the Protestants as denying all inherent Righteousness , that it was necessary that we should disclaim it : Others said that it was not their meaning to deny Inherent Righteousness , though their words so spake , but only that we are not justified by it : Many said that it was not the work of all of that party , but of some few that had an inclination to some of the Antinomian principles , out of a mistaken zeal of free Grace ; and that it is well known that they differ from us , and therefore it cannot be imputed to us , and that it is best make no stir about it , lest it irritate them to make the matter worse by a Defence , & give the Papists too soon notice of it . And I spake with one Godly Minister that was of their Assembly , who told me , that they did not subscribe it , and that they meant but to deny Justification by inherent Righteousness . And though such men in the Articles of their declared Faith , no doubt can speak intelligibly and aptly , and are to be understood as they speak according to the common use of the words ; yet even able-men sometimes may be in this excepted , when eager engagement in an opinion and parties , carryeth them too precipitantly , and maketh them forget something , that should be remembred . The Sentences here which we excepted against are these two . But the first was not much offensive because their meaning was right ; And the same words are in the Assemblies Confession , though they might better have been left out . Scriptures . Declaration . Rom. 4.3 . What saith the Scripture ? Abraham believed God , and it was counted to him for Righteousness . Ver. 5. To him that worketh not , but believeth on him that Justifyeth the Vngodly , his Faith is counted for Righteousness . Ver. 9. For we say that Faith was reckoned to Abraham for Righteousness : How was it then reckoned ? Ver. 11. And he received the sign of Circumcision , a seal of the righteousness of the Faith , which he had yet being uncircumcised , that he might be the Father of all them that believe , — that Righteousness might be imputed to them also . — Ver. 13. Through the Righteousness of Faith. — Ver. 16. Therefore it is of Faith that it might be by Grace . — vid. Ver. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. He was strong in Faith , fully perswaded that what he had promised , he was able also to perform ; and therefore it was Imputed to him for Righteousness . Now it was not written for his sake alone that it was imputed to him , but for us also , to whom it shall be imputed , if we ( or , who ) believe on him that raised up Jesus our Lord from the dead . Gen. 15.5 , 6. Tell the Stars — so shall thy seed be : And he believed in the Lord , and he counted it to him for Righteousness , Jam. 2.21 , 22 , 23 , 24. Was not Abraham our Father justified , by Works ? — And the Scripture was fulfilled which saith , Abraham believed God , and it was imputed to him for Righteousness . Luk. 19.17 . Well done thou good Servant , Because thou hast been Faithful in a very little , have thou authority over ten Cities . Mat. 25.34 , 35 , 40 , Come ye blessed . — For I was hungry and ye gave me Meat . Gen. 22.16 , 17 , By my self I have sworn . — Because thou hast done this thing . — Joh. 16.27 . For the Father himself loveth you , because you have loved me and have believed that I came out from God. Many such passages are in Scripture . Our opinion is , 1. That it is better to justifie and expound the Scripture , than flatly to deny it : If Scripture so oft say , that Faith is reckoned or Imputed for Righteousness , it becometh not Christians , to say , It is not : But to shew in what sence it is , and in what it is not . For if it be so Imputed in no sence , the Scripture is made false : If in any sence ▪ it should not be universally denied but with distinction . 2. We hold , that in Justification there is considerable , 1. The Purchasing and Meritorious Cause of Justification freely given in the new Covenant . This is only Christ's Sufferings and Righteousness , and so it is Reputed of God , and Imputed to us . 2. The Order of Donation , which is , On Condion of Acceptance ; And so 3. The Condition of our Title to the free Gift by this Covenant ; And that is , Our Faith , or Acceptance of the Gift according to its nature and use . And thus God Reputeth Faith , and Imputeth it to us , requiring but this Condition of us ( which also he worketh in us ) by the Covenant of Grace ; whereas perfect Obedience was required of us , by the Law of Innocency . If we err in this explication , it had been better to confute ▪ us than deny God's Word . Scriptures besides the former . Declaration . 1 Joh. 2.29 . Every one which doth Righteousness is born of God. — & 3.7 , 10. He that doth Righteousness is Righteous , even as he is Righteous . — Whosoever doth not righteousness is not of God. 2 Tim. 4.8 . He hath laid up for us a Crown of Righteousness . Heb. 11.23 . Through Faith they wrought Righteousness . — Heb. 12. The peaceable fruit of Righteousness . — Jam. 3.18 . The fruit of Righteousness is sown in Peace . — 1 Pet. 2.24 . That we being dead to sin , should live unto righteousness , Mat 5.20 . Except your Righteousness exceed the Righteousness of the Scribes and Pharisees , &c. — Luk. 1.71 . In Holiness and Righteousness before him all the days of our Life . — Act. 10.35 . He that feareth God , and worketh Righteousness is accepted of him , — Rom. 6.13 , 16 , 18 , 19 , 20. Whether of sin unto death , or of Obedience unto Righteousness . — 1 Cor. 15.34 . Awake to Righteousness and sin not . — Eph. 5.9 . The fruit of the Spirit is in all Goodness , and Righteousness . — Dan. 12.3 . They shall turn many to Righteousness . — Dan. 4.27 . Break off thy sins by Righteousness . — Eph. 4.24 . The new-man which after God is created in Righteousness . — Gen. 7.1 . Thee have I seen Righteous before me . — Gen. 18.23 , 24 , 25 , 26. Far be it from thee , to destroy the Righteous with the Wicked . — Prov. 24.24 . He that saith to the Wicked thou art Righteous , him shall the people Curse , Nations shall abhor him . — Isa . 3.10 . Say to the Righteous , it shall be well with him , Isa . 5.23 . That take away the Righteousness from the Righteous . — Mat. 25.37 , 46. Then shall the Righteous answer . — The Righteous into life eternal . — Luk. 1.6 . They were both Righteous before God. — Heb. 11.4 , 7. By Faith Abel offered to God a more excellent Sacrifice than Cain , by which he obtained witness that he was righteous , God testifying of his Gifts . By Faith Noah being warned of God of things not seen as yet , moved with fear , prepared an Ark , — by which he became heir of the Righteousness by Faith , 1 Pet. 4.18 . If the Righteous be scarcely saved . — Math. 10.41 . He that receiveth a Righteous man in the name of a Righteous man , shall have a Righteous mans reward . — 1 Tim. 1.9 . The Law is not made for a Righteous man , but for — Many score of texts more mention a Righteousness distinct from that of Christ imputed to us . Judg now , Whether he that believeth God should believe that he Imputeth Christs Obedience and Suffering to us , [ for our Sole Righteousness . ] That which is not our sole Righteousness , is not so Reputed by God nor Imputed : But Christs Obedience and Suffering is not our sole Righteousness . — See Davenant's many arguments to prove that we have an Inherent Righteousness . Obj. But , they mean , [ our Sole Righteousness by which we are Justified . ] Answ . 1. We can tell no mans meaning but by his words , especially not contrary to them , especially in an accurate Declaration of Faith. 2. Suppose it had been so said , we maintain on the contrary , 1. That we are Justified by more sorts of Righteousness than one , in several respects . We are justified only by Christs Righteousness as the Purchasing and Meritorious Cause of our Justification freely given by that new Covenant . We are Justified by the Righteousness of God the Father , as performing his Covenant with Christ and us , ( efficiently ) . We are justified efficiently by the Righteousness of Christ as our Judg , passing a just sentence according to his Covenant : These last are neither Ours nor Imputed to us : But we are justified also against the Accusation , of being finally Impenitent Unbelievers or unholy , by the personal particular Righteousness of our own Repentance , Faith and Holiness . For 2. We say , that there is an universal Justification or Righteousness , and there is a particular one . And this particular one may be the Condition and Evidence of our Title to all the rest . And this is our case . The Day of Judgment is not to try and Judg Christ , or his Merits , but us : He will judg us himself by his new Law or Covenant , the sum of which is , [ Except ye Repent , ye shall all perish : and , He that believeth , shall be saved : and he that believeth not , shall be condemned . If we be not accused of Impenitence or Vnbelief , but only of not-fulfilling the Law of Innocency , that will suppose that we are to be tryed only by that Law , which is not true : And then we refer the Accuser only to Christ's Righteousness , and to the Pardoning Law of Grace , and to nothing in our selves to answer that charge ; And so it would be Christ's part only that would be judged . But Matth. 25. and all the Scripture assureth us of the contrary , that it 's Our part that it is to be tryed and judged , and that we shall be all judged according to what we have done . And no man is in danger there of any other accusation , but that he did not truly Repent and Believe , and live a holy life to Christ : And shall the Penitent Believer say , I did never Repent and Believe , but Christ did it for me ; and so use two Lyes , one of Christ , and another of himself , that he may be justified ? Or shall the Vnholy , Impenitent Infidel say , It 's true I was never a Penitent Believer , or holy , but Christ was for me , or Christs Righteousness is my sole Righteousness ? that is a fashood ; For Christs Righteousness is none of his . So that there is a particular personal Righteousness , consisting in Faith and Repentance , which by way of Condition and Evidence of our title to Christ and his Gift of Pardon and Life , is of absolute necessity in our Justification . Therefore Imputed Righteousness is not the sole Righteousness which must justifie us . I cited abundance of plain Texts to this purpose in my Confession , pag. 57. &c. Of which book I add , that when it was in the press , I procured those three persons whom I most highly valued for judgment , Mr. Gataker , ( whose last work it was in this World ) Mr. Vines , and lastly Arch-Bishop Vsher to read it over , except the Epistles ( Mr. Gataker read only to pag. 163. ) and no one of them advised me to alter one word , nor signified their dissent to any word of it . But I have been long on this : to proceed in the History . — The same year that I wrote that book , that most Judicious excellent man Joshua Placaeus of Saumours in France , was exercised in a Controversie conjunct with this ; How far Adams sin is imputed to us . And to speak truth , at first in the Theses Salmuriens . Vol. 1. he seemed plainly to dispute against the Imputation of Adam's actual sin , and his arguments I elsewhere answer . ) And Andr. Rivet wrote a Collection of the Judgment of all sorts of Divines for the contrary . But after he vindicated himself , & shewed that his Doctrine was , that Adam's fact is not immediately imputed to each of us , as if our persons as persons had been all fully represented in Adam's person ( by an arbitrary Law or Will of God ) or reputed so to be : But that our Persons being Virtually or Seminally in him , we derive from him first our Persons , and in them a corrupted nature , and that nature corrupted and justly deserted by the Spirit of God , because it is derived from Adam that so sinned : And so that Adams fact is imputed to us mediately , mediante natura & Corruptione , but not primarily and immediately . This doctrine of the Good and Judicious man was thought too new to escape sharp censures , so that a rumour was spread abroad that he denied all Imputation of Adams fact , and placed original guilt only in the Guilt of Coruption , for which indeed he gave occasion . A Synod being called at Charenton , this opinion without naming any Author was condemned ; & all Ministers required to subscribe it : Amyraldus being of Placeus mind , in a speech of two hours vindicated his opinion . Placeus knowing that the Decree did not touch him , took no notice of it . But Gerissolius of Montauban wrote against him , pretending him condemned by the Decree , which Drelincourt one that drew it up , denied , professing himself of Placeus his judgment . and Rivet also , Maresius , Carol. Daubuz and others , misunderstanding him wrote against him . For my part I confess that I am not satisfied in his distinction of Mediate and Immediate Imputation : I see not , but our Persons as derived from Adam , being supposed to be in Being , we are at once Reputed to be such as Virtually sinned in him , and such as are deprived of God's Image . And if either must be put first , me-thinks it should rather be the former , we being therefore deprived of God's Immage ( not by God , but by Adam ) because he sinned it away from himself . It satisfieth me much more , to distinguish of our Being and so sinning in Adam Personally and Seminally , or Virtually : we were not Persons in Adam when he sinned ; therefore we did not so sin in him : And it is a fiction added to God's Word , to say that God ( because he would do it ) reputed us to be what we were not . But we were Seminally in Adam as in Causâ naturali , who was to produce us out of his very essence : And therefore that kind of being which we had in him , could not be innocent when he was guilty : And when we had our Natures and Persons from him , we are justly reputed to be as we are , the off-spring of one that actually sinned : And so when our Existence and Personality maketh us capable Subjects , we are guilty Persons of his sin ; though not with so plenary a sort of Guilt as he . And I fear not to say , that as I lay the ground of this Imputation in Nature it self , so I doubt not but I have elsewhere proved that there is more participation of all Children in the guilt of their parents sins by nature , than is sufficiently acknowledged or lamented by most , though Scripture abound with the proof of it : And that the overlooking it , and laying all upon God's arbitrary Covenant and Imputation , is the great temptation to Pel●gians to deny Original sin : And that our misery no more increaseth by it , is , because we are now under a Covenant that doth not so charge all culpability on mankind , as the Law of Innocency did alone . And there is something of Pardon in the Case . And the English Litany , ( after Ezra , Daniel and others ) well prayeth , Remember not , Lord , our offences , nor the offences of our Forefathers , &c. This same Placeus in Thes . Salmuriens . Vol. 1. hath opened the doctrine of Justification so fully , that I think that one Disputation might spare some the reading of many contentious Volumes . The rigid assertors of Imputation proved such a stumbling-block to many , that they run into the other extreme , and not only denyed it , but vehemently loaded it with the Charges of over-throwing all Godliness and Obedience . Of these Parker ( as is said ) with some others wrote against it in an answer to the Assemblies Confession : Dr. Gell often reproacheth it in a large Book in Folio . And lastly and most sharply and confidently Herbert Thorndike , ( to mention no more . ) The History of this Controversie of Imputation , I conclude , though disorderly , with the sense of all the Christian Churches , in the Creeds and Harmony of Confessions , because they were too long to be fitly inserted by the way . The Consent of Christians , and specially Protestants , about the Imputation of Christs Righteousness in Justification ; How far and in what sence it is Imputed . I. SEeing Baptism is our visible initiation into Christianity , we must there begin ; and see what of this is there contained . Mat. 28.19 . Baptizing them into the name of the Father , the Son , and the Holy Ghost , Mar. 16.16 . He that believeth , and is baptized , shall be saved , Act. 2.38 . Repent , and be Baptized every one of you in the name of Jesus Christ for the Remission of sins , and ye shall receive the gift of the Holy Ghost . See Acts 8.36 , 37 , 38. The Eunuch's Faith and Baptism . Act. 22.16 . Arise , and be baptized , and wash away thy sins , having called on the name of the Lord. Rom. 6.3 . So many as were baptized into Jesus Christ , were baptized into his death . Gal. 3.27 . As many as have been baptized into Christ , have put on Christ . 1. Pet. 3.21 . The like whereunto , Baptism doth also now save us , ( not the putting away the filth of the flesh , but the answer of a good Conscience towards God ) by the Resurrection of Jesus Christ . Rom. 4.24 , 25. But for us also to whom it shall be imputed , if we believe on him that raised up Jesus our Lord from the dead : who was delivered for our offences , and was raised again for our Justification . [ Quaer . How far Christ's Resurrection is imputed to us . ] II. The Creed , called by the Apostles , hath but [ I believe — the forgiveness of sins . ] III. The Nicene and Constantinopolitane Creed , I acknowledg one Baptism for the Remission of sins ; ( Christ's Death , Burial , and Resurrection premised . ) IV. Athanasius's Creed [ Who suffered for our Salvation , descended into Hell , rose again the third day . — At whose coming all men shall rise again with their bodies , and shall give account for their own works ; and they that have done good , shall go into everlasting life , and they that have done evil into everlasting Fire . ] ( Remission is contained in Salvation . ) V. The Fathers sence I know not where the Reader can so easily and surely gather , without reading them all , as in Laurentius his Collection de Justif . after the Corpus Confessionum ; and that to the best advantage of the Protestant Cause . They that will see their sence of so much as they accounted necessary to Salvation , may best find it in their Treatises of Baptism , and Catechizings of the Catechumens ; Though they say less about our Controversie than I could wish they had . I will have no other Religion than they had . The Creed of Damasus in Hieron . op . Tom. 2. hath but ( In his Death and Blood we believe that we are cleansed — and have hope that we shall obtain the reward of good merit , ( meaning our own ) ; which the Helvetians own in the end of their Confession . VI. The Augustane Confession , Art. 3 , 4. Christ died — that he might reconcile the Father to us , and be a sacrifice , not only for original sin , but also for all the actual sins of men . — And that we may obtain these benefits of Christ , that is , Remission of sins , justification and life eternal , Christ gave us the Gospel in which these benefits are propounded . — To preach Repentance in his Name , and Remission of sins among all Nations . For when men propagated in the natural manner have sin , and cannot truly satisfie Gods Law , the Gospel reproveth sin , and sheweth us Christ the Mediator , and so teacheth us about Pardon of sins — That freely for Christ's sake are given us , Remission of sins , & Justification by Faith , by which we must confess that these are given us for Christ , who was made a Sacrifice for us , and appeased the Father . Though the Gospel require Penitence ; yet that pardon of sin may be sure , it teacheth us that it is freely given us ; that is , that it dependeth not on the Condition of our worthyness , nor is given for any precedent works , or worthyness of following works . — For Conscience in true fears findeth no work which it can oppose to the Wrath of God ; and Christ is proposed and given us , to be a propitiator . This honour of Christ must not be transferred to our works . Therefore Paul saith , ye are saved freely , ( or of Grace , ) And it is of grace , that the promise might be sure ; that is , Pardon will be sure ; when we know that it dependeth not on the Condition of our worthiness , but is given for Christ . — In the Creed this Article , [ I believe the Forgiveness of sins , ] is added to the history : And the rest of the history of Christ must be referred to this Article : For this benefit is the end of the history , Christ therefore suffered and rose again , that for him might be given us Remission of sins , and life everlasting . Art. 6. When we are Reconciled by Faith , there must needs follow the Righteousness of good works . — But because the infirmity of mans nature is so great , that no man can satisfie the Law , it is necessary to teach men , not only that they must obey the Law , but also how this Obedience pleaseth , lest Consciences fall into desperation , when they understand that they satisfie not the Law. This Obedience then pleaseth , not because it satisfieth the Law , but because the person is in Christ , reconciled by Faith , and believeth that the relicts of his Sin are pardoned . We must ever hold that we obtain remission of sins , and the person is pronounced Righteous , that is , is accepted freely for Christ , by Faith : And afterward that Obedience to the Law pleaseth , and is reputed a certain Righteousness , and meriteth rewards . ] Thus the first Protestants . VII . The 11th Article of the Church of England ( to which we all offer to subscribe ) is [ Of the Justification of Man. We are accounted Righteous before God , only for the Merit of our Lord and Saviour Jesus Christ by Faith ; and not for our own works or deservings . Wherefore that we are justified by Faith only , is a most wholsome doctrine , and very full of Comfort , as more largely is expressed in the Homily of Justification . ] The said Homilies ( of Salvation and Faith ) say over and over the same thing . As pag. 14. [ Three things go together in our Justification : On Gods part his great Mercy and Grace , on Christs part , Justice ▪ that is the Satisfaction of Gods Justice , or the Price of our Redemption , by the offering of his body , and shedding of his blood , with fulfilling of the Law perfectly and throughly ; And on our part true and lively Faith in the Merits of Jesus Christ : which yet is not ours , but by Gods working in us . And pag. [ A lively Faith is not only the common belief of the Articles of our Faith , but also a true trust and confidence of the mercy of God through our Lord Jesus Christ , and a steadfast hope of all good things to be received at Gods hand ; and that although we through infirmity or temptation — do fall from him by sin , yet if we return again to him by true repentance , that he will forgive and forget our offences , for his Sons sake our Saviour Jesus Christ , and will make us inheritors with him of his everlasting Kingdom — Pag. 23. For the very sure and lively Christian Faith , is , to have an earnest trust and confidence in God , that he doth regard us , and is careful over us , as the Father is over the Child whom he doth love ; and that he will be merciful unto us , for his only Sons sake ; and that we have our Saviour Christ our perpetual Advocate and Prince , in whose only merits , oblation and suffering , we do trust that our offences be continually washed and purged , whensoever we repenting truely do return to him with our whole heart , steadfastly determining with our selves , through his grace to obey and serve him , in keeping his Commandments , &c. ] So also the Apology . This is our doctrine of Imputation . VIII . The Saxon Confession oft insisteth on the free Pardon of sin , not merited by us , but by Christ . And expoundeth Justification to be [ Of unjust , that is , Guilty and disobedient , and not having Christ : to be made Just , that is , To be Absolved from Guilt for the Son of God , and an apprehender by Faith of Christ himself , who is our Righteousness ; ( as Jeremiah and Paul say ) because by his Merit we have forgiveness , and God imputeth righteousness to us , and for him , reputeth us just , and by giving us his Spirit quickeneth and regenerateth us . — By being Justified by Faith alone we mean , that freely for our Mediator alone , not for our Contrition , or other Merits ; the pardon of sin and reconciliation is given us . — And before , It is certain , when the mind is raised by this Faith , that the pardon of sin , Reconciliation and Imputation of Righteousness , are given for the Merit of Christ himself — And after [ By Faith is meant Affiance , resting in the Son of God the Propitiator , for whom we are received and please ( God ) and not for our virtues and fulfilling of the Law. IX . The Wittenberge Confession , ( In Corp. Conf. pag. 104 ) A man is made Accepted of God , and Reputed just before him , for the Son of God our Lord Jesus Christ alone , by Faith. And at the Judgment of God we must not trust to the Merit of any of the Virtues which we have , but to the sole Merit of our Lord Jesus Christ , which is made ours by Faith. And because at the bar of God , where the case of true eternal Righteousness and Salvation will be pleaded , there is no place for mans Merits , but only for God's Mercy , and the Merits of our Lord Jesus Christ , whom we receive by Faith : therefore we think our Ancestors said rightly , that we are justified before God by Faith only . X. The Bohemian Confession , making Justification the principal Article , goeth the same way . [ Pag. 183 , 184. By Christ men are Justified , obtain Salvation and Remission of sin , freely by Faith in Christ , through mercy , without any Work and Merit of man. And his death and blood alone is sufficient , to abolish & expiate all the sins of all men . All must come to Christ for pardon and Remission of Sin , Salvation and every thing . All our trust and hope is to be fastened on him alone . Through him only and his merits God is appeas'd and propitious ; Loveth us , and giveth us Life eternal . XI . The Palatinate Confession ib. pag. 149. [ I believe that God the Father for the most full Satisfaction of Christ , doth never remember any of my sins , and that pravity which I must strive against while I live , but contrarily will rather of grace give me the righteousness of Christ , so that I have no need to fear the judgment of God. — And pag. 155. If he merited , and obtained Remission of all our sins , by the only and bitter passion , and death of the Cross , so be it we embracing it by true Faith , as the satisfaction for our sins , apply it to our selves . — ] I find no more of this . XII . The Polonian Churches of Lutherans and Bohemians agreed in the Augustane and Bohemian Confession before recited . XIII . The Helvetian Confession , [ To Justifie signifieth to the Apostle in the dispute of Justification , To Remit sins , to Absolve from the fault and punishment , to Receive into favour , and to Pronounce just — For Christ took on himself , and took away the sins of the World , and satisfied Gods Justice . God therefore for the sake of Christ alone , suffering and raised again , is propitious to our sins ▪ and imputeth them not to us , but imputeth the righteousness of Christ for ours ; so that now we are not only cleansed and purged from sins , or Holy , but also endowed with the Righteousness of Christ , and so absolved from sins , Death and Condemnation , and are righteous and heirs of life eternal . Speaking properly , God only justifieth us , and justifieth only for Christ , not imputing to us sins , but imputing to us his Righteousness . ] This Confession speaketh in terms neerest the opposed opinion : But indeed saith no more than we all say ; Christs Righteousness being given and imputed to us as the Meritorious Cause of our pardon and right to life . XIV . The Basil Confession , Art. 9. [ We confess Remission of sins by Faith in Jesus Christ crucified . And though this Faith work continually by Love , yet Righteousness and Satisfaction for our Sins , we do not attribute to works , which are fruits of Faith ; but only to true affiance & faith in the blood shed of the Lamb of God. We ingenuously profess , that in Christ , who is our Righteousness , Holiness , Redemption , Way , Truth , Wisdom , Life , all things are freely given us . The works therefore of the faithful are done , not that they may satisfie for their sins , but only that by them , they may declare that they are thankful to God for so great benefits given us in Christ . XV. The Argentine Confession of the four Cities , Cap. 3. ib. pag. 179. hath but this hereof : When heretofore they delivered , that a mans own proper Works are required to his Justification , we teach that this is to be acknowledged wholly received of God's benevolence and Christ's Merit , and perceived only by Faith. C. 4. We are sure that no man can be made Righteous or saved , unless he love God above all , and most studiously imitate him . We can no otherwise be Justified , that is , become both Righteous and Saved ( for our Righteousness is our very Salvation ) than if we being first indued with Faith , by which believing the Gospel , and perswaded that God hath adopted us as Sons , and will for ever give us his fatherly benevolence , we wholly depend on his beck ( or will. ) XVI . The Synod of Dort , mentioneth only Christs death for the pardon of sin and Justification . The Belgick Confession § 22. having mentioned Christ and his merits made ours , § 23. addeth , [ We believe that our blessedness consisteth in Remission of our sins for Jesus Christ ; and that our Righteousness before God is therein contained , as David and Paul teach ; We are justified freely , or by Grace , through the Redemption that is in Christ Jesus . We hold this Foundation firm , and give all the Glory to God — presuming nothing of our selves , and our merits , but we rest on the sole Obedience of a Crucified Christ ; which is ours when we believe in him . ] Here you see in what sence they hold that Christs merits are ours ; Not to justifie us by the Law , that saith , ( Obey perfectly and Live ) but as the merit of our pardon , which they here take for their whole Righteousness . XVII . The Scottish Confession , Corp. Conf. pag. 125. hath but [ that true Believers receive in this life Remission of Sins , and that by Faith alone in Christs blood : So that though sin remain — yet it is not Imputed to us , but is remitted , and covered by Christs Righteousness . ] This is plain and past all question . XVIII . The French Confession is more plain , § 18. ib. pag. 81. [ We believe that our whole Righteousness lyeth in the pardon of our sins ; which is also as David witnesseth our only blessedness . Therefore all other reasons by which men think to be justified before God , we plainly reject ; and all opinion of Merit being cast away ; we rest only in the Obedience of Christ , which is Imputed to us , both that all our sins may be covered , and that we may get Grace before God. ] So that Imputation of Obedience , they think is but for pardon of sin , and acceptance . Concerning Protestants Judgment of Imputation , it is further to be noted ; 1. That they are not agreed whether Imputation of Christ's perfect Holiness and Obedience , be before or after the Imputation of his Passion in order of nature . Some think that our sins are first in order of nature done away by the Imputation of his sufferings , that we may be free from punishment ; and next , that his perfection is Imputed to us , to merit the Reward of life eternal : But the most learned Confuters of the Papists hold , that Imputation of Christs Obedience and Suffering together , are in order of nature before our Remission of sin and Acceptance , as the meritorious cause : And these can mean it in no other sence than that which I maintain . So doth Davenant de Just . hab . et act . & Pet. Molinaeus Thes . Sedan . Vol. 1. pag. 625. Imputatio justitiae Christi propter quam peccata remittuntur , & censemur justi coram Deo. Maresius Thes . Sedan . Vol. 2. pag. 770 , 771. § 6 & 10. maketh the material cause of our Justification to be the Merits and Satisfaction of Christ , yea the Merit of his Satisfaction , and so maketh the formal Cause of Justification to be the Imputation of Christs Righteousness , or which is the same , the solemn Remission of all sins , and our free Acceptance with God. Note that he maketh Imputation to be the same thing with Remission and Acceptance ; which is more than the former said . 2. Note , that when they say that Imputation is the Form of Justification , they mean not of Justification Passively as it is ours , but Actively as it is Gods Justifying act ; so Maresius ibidem . And many deny it to be the form : And many think that saying improper . 3. Note , that it is ordinarily agreed by Protestants , that Christs Righteousness is imputed to us in the same sence as our sins are said to be imputed to him ; ( even before they are committed many Ages ; ) which cleareth fully the whole Controversie to those that are but willing to understand , and blaspheme not Christ ; so Maresius ubi supra : Quemadmodum propter deliquia nostra ei imputata punitus fuit Christus in terris ; ita & propter ejus Justitiam nobis imputatam coronamur in Caelis . And Joh. Crocius Disput . 10. p. 502. And Vasseur in his solid Disp . Thes . Sedan . Vol. 2. pag. 1053 , 1054. While he mentioneth only Satisfaction for our Justification , yet § 27. saith that Satisfaction is imputed to us , and placeth Christs Imputed Righteousness in his Obedience to the death ; and saith that this satisfying Obedience , in suffering , is our Imputed Righteousness . Ea igitur Obedientia Christi qua Patri paruit usque ad mortem crucis , qua coram Patre comparuit ut voluntatem ejus perficeret , qua a Patre missus , ut nos sui sanguinis effusione redimeret , justitiae ejus pro peccatis nostris abunde satisfecit ; ea inquam obedientia ex gratia Patris imputata & donata , illa justitia est qua justificamur . And they ordinarily use the similitude of the Redemption of a Captive , and Imputing the Price to him . He addeth ( Hence we may gather that as Christ was made sin , so we are made the Righteousness of God , that is by Imputation ] which is true . The plain truth in all this is within the reach of every sound Christian , and self-conceited wranglers make difficulties where there are none . Yea , how far the Papists themselves grant the Protestant doctrine of Imputation , let the following words of Vasseur on Bellarmine be judg . [ Bellarm. ait ; Si solum vellent haeretici nobis imputari Merita Christi , quia nobis donata sunt , & possumus ea Deo Patri offerre pro peccatis nostris , quoniam Christus suscepit super se onus satisfaciendi pro nobis , nosque Deo Patri reconciliandi , recta esset eorum Sententia : I doubt some will say , it is false , because Bellarmine granteth it ; but Vasseur addeth [ Haec ille : sed an nostra longe abest ab illâ , quam in nobis requireret sententia . ] And I wish the Reader that loveth Truth and Peace to read the words of Pighius , Cassander , Bellarmine , &c. saying as the Protestants , cited by Joh. Crocius de Justificat . Disput . 9. pag. 458. &c. And of Morton Apolog especially Tho. Waldensis . Nazianzen's sentence prefixed by the great Basil-Doctors to their Confession , I do affectionately recite , [ Sacred Theologie and Religion is a simple and naked thing ; consisting of Divine Testimonies without any great artifice : which yet some do naughtily turn into a most difficult Art. The History of the Socinians opposing Christs Satisfaction and Merits I overpass , as being handled by multitude of Writers . If any impartial man would not be troubled with needless tedious writings , and yet would see the Truth clearly , about Justification and Imputation , in a very little room , let him read , 1. Mr. Bradshaw , 2. Mr. Gibbon's Sermon in the Exercises at Giles's in the Fields . 3. Mr. Truman's great Propitiation . 4. Joshua Placeus , his Disput . de Justif . in Thes . Salmur . Vol. 1. 5. And Le Blank 's late Theses ; Which will satisfie those that have any just capacity for satisfaction . And if he add Wotton de Reconciliatione , and Grotius de Satisfactione , he need not lose his labour : no nor by reading John Goodwin of Justification , though every word be not approveable . And Dr. Stillingfleet's Sermons of Satisfaction , coming last , will also conduce much to his just information . So much of the Historical part . CHAP. II. Of the true stating of the Controversie , and the explication of the several points contained or meerly implyed in it . I take explication to be here more useful than argumentation : And therefore I shall yet fullier open to you the state of our differences ▪ and my own judgment in the point , with the reasons of it , in such necessary Distinctions , and brief Propositions , as shall carry their own convincing light with them . If any think I distinguish too much , let him prove any to be needless or unjust , and then reject it and spare not . If any think I distinguish not accurately enough , let him add what is wanting , and but suppose that I have elsewhere done it , and am not now handling the whole doctrine of Justification , but only that of Imputation , and what it necessarily includeth . THough a man that readeth our most Learned Protestants , professing that they agree even with Bellarmine himself in the stating of the case of Imputation , would think that there should need no further stating of it . I cited you Bellarmine's words before with Vasseurs consent : I here add Johan . Crocius de Justif . Disp . 10. pag. 500.501 . Vide hominis sive vertiginem sive improbitutem , clamat fieri non posse ut Justitia Christi nobis imputetur eo sensu qui haereticis probetur — Et tamen rectam vocat sententiam , quam suam faciunt Evangelici . Quod enim cum rectâ ratione pugnare dicit , nos per Justitiam Christi formaliter justos nominari & esse , nos non tangit : Non dicimus ; Non sentimus : Sed hoc totum proficiscitur e Sophistarum officinâ , qui phrasin istam nobis affingunt , ut postea eam exagitent tanquam nostram : ( yet some of our own give them this pretence . ) Nos sententiam quam ille rectam judicat , tenemus , tuemur ; sic tamen ut addamus , quod Genti adversariae est intolerabile , non alia ratione nos justos censeri coram Deo. ] But by Justification the Papists mean Sanctification : And they count it not intolerable to say that the penalty of our sins is remitted to us , by that Satisfaction to the Justice of God according to the Law of Innocency , which Christ only hath made . But though many thrust in more indeed , and most of them much more in words ; yet you see they are forced to say as we say whether they will or not : For they seem unwilling to be thought to agree with us , where they agree indeed . ] And the following words of Joh. Crocius pag. 506 , 507. &c. shew the common sence of most Protestants , [ When Bellarmine observeth that Imputation maketh us as righteous as Christ , he saith , [ If we said that we are Justified by Christs essential righteousness . — But we say it not . Yea above all we renounce that which the Sophister puts in of his own , even that which he saith of Formal Righteousness : For it is not our opinion , that we are constituted formally Righteous by Christ's Righteousness , which we rather call the Material cause . — § 32. Christs satisfaction is made for all : But it is imputed to us , not as it is made for all , but as for us . I illustrate it by the like . The Kings Son payeth the debt of a Community deeply indebted to the King , and thence bound to perpetual slavery . This payment gets liberty for this , and that , and the other member of the Community : For it is imputed to them by the King as if they had paid it . But this Imputation transferreth not the honour to them , but brings them to partake of the Benefit . So when the price paid by Christ for all , is imputed to this or that man , he is taken into the society of the Benefit , — Pag. 503. Distinguish between the Benefit , and the Office of Christ . The former is made ours , but not the latter , — Pag. 542. The Remission of sin is nothing but the Imputation of Christs Righteousness . Rom. 4. Where Imputation of Righteousness , Remission of Iniquities , and non-imputation of sin , are all one , — Pag. 547. God imputeth it as far as he pleaseth , — Pag. 548. Princes oft impute the merits of Parents to unworthy Children , — Pag. 551. He denyeth that we have Infinite Righteousness in Christ , because it is imputed to us in a finite manner , even so far as was requisite to our absolution . But I will a little more distinctly open and resolve the Case . 1. We must distinguish of Righteousness as it relateth to the Preceptive part of the Law ; and as it relateth to the Retributive part : The first Righteousness , is Innocency contrary to Reatus Culpae : The second is Jus ad impunitatem & ad praemium ( seu d●num , ) Right to Impunity and to the Reward . 2. We must distinguish of Christs Righteousness , which is either so called , formally and properly , which is the Relation of Christs person to his Law of Mediation imposed on him . 1. As Innocent and a perfect obeyer ; 2. As one that deserved not punishment , but deserved Reward . Or it is so called materially and improperly ; which is , Those same Habits , Acts and Sufferings of Christ , from which his Relation of Righteous did result . 3. We must distinguish of Imputation , which signifyeth ( here ) 1. To repute us personally to have been the Agents of Christs Acts , the subjects of his Habits and Passion in a Physical sence . 2. Or to repute the same formal Relation of Righteousness which was in Christs person , to be in ours as the subject . 3. Or to repute us to have been the very subjects of Christ's Habits and Passion , and the Agents of his Acts in a Political or Moral sense , ( and not a physical ) ; as a man payeth a debt by his Servant , or Attorney , or Delegate . 4. And consequently to repute a double formal Righteousness to result from the said Habits , Acts , and Passions ; one to Christ as the natural Subject and Agent , and another to us as the Moral , Political , or reputed Subject and Agent ( And so his Formal Righteousness not to be imputed to us in it self as ours , but another to result from the same Matter . ) 5. Or else that we are reputed both the Agents and Subjects of the Matter of his Righteousness , morally , and also of the Formal Righteousness of Christ himself . 6. Or else by Imputation is meant here , that Christ being truly reputed to have taken the Nature of sinful man , and become a Head for all true Believers , in that undertaken Nature and Office in the Person of a Mediator , to have fulfilled all the Law imposed on him , by perfect Holiness and Obedience , and Offering himself on the Cross a Sacrifice for our sins , voluntarily suffering in our stead , as if he had been a sinner , ( guilty of all our sins ) As soon as we believe we are pardoned , justified , adopted for the sake and merit of this Holiness , Obedience and penal Satisfaction of Christ , with as full demonstration of divine Justice , at least , and more full demonstration of his Wisdom and Mercy , than if we had suffered our selves what our sins deserved ( that is , been damned ) or had never sinned : And so Righteousness is imputed to us , that is , we are accounted or reputed righteous , ( not in relation to the Precept , that is , innocent , or sinless , but in relation to the Retribution , that is , such as have Right to Impunity and Life , ) because Christ's foresaid perfect Holiness , Obedience and Satisfaction , merited our Pardon , and Adoption , and the Spirit ; or merited the New-Covenant , by which , as an Instrument , Pardon , Justification and Adoption are given to Believers , and the Spirit to be given to sanctifie them : And when we believe , we are justly reputed such as have Right to all these purchased Gifts . 4. And that it may be understood how far Christ did Obey or Suffer in our stead , or person , we must distinguish , 1. Between his taking the Nature of sinful man , and taking the Person of sinners . 2. Between his taking the Person of a sinner , and taking the Person of you and me , and each particular sinner . 3. Between his taking our sinful persons simply , & ad omnia , and taking them only , secundum quid , in tantum , & ad hoc . 4. Between his suffering in the Person of sinners , and his obeying and sanctity in the Person of sinners ▪ or of us in particular . 5. Between his Obeying and Suffering in our Person , and our Obeying and Suffering in his Person ( Natural or Political . ) And now I shall make use of these distinctions , by the Propositions following . Prop. 1. The phrase of [ Christ's Righteousness imputed to us ] is not in the Scripture . 2. Therefore when it cometh to Disputation , to them that deny it , some Scripture-phrase should be put in stead of it ; because , 1. The Scripture hath as good , if not much better , phrases , to signifie all in this that is necessary . 2. And it is supposed that the Disputants are agreed of all that is express in the Scripture . 3. Yet so much is said in Scripture , as may make this phrase [ of Imputing Christ's Righteousness to us ] justifiable , in the sound sence here explained : For the thing meant by it is true , and the phrase intelligible . 4. Christ's Righteousness is imputed to Believers , in the sixth sence here before explained ; As the Meritorious cause of our Pardon , Justification , Righteousness , Adoption , Sanctification and Salvation , &c. as is opened . 5. Christ did not suffer all in kind ( much less in duration ) which sinful man deserved to suffer : As e. g. 1. He was not hated of God ; 2. Nor deprived or deserted of the sanctifying Spirit , and so of its Graces and Gods Image ; Nor had 3. any of that permitted penalty by which sin it self is a misery and punishment to the sinner . 4. He fell not under the Power of the Devil as a deceiver and ruler , as the ungodly do . 5. His Conscience did not accuse him of sin , and torment him for it . 6. He did not totally despair of ever being saved . 7. The fire of Hell did not torment his body . More such instances may be given for proof . 6. Christ did not perform all the same obedience in kind , which many men , yea all men , are or were bound to perform . As 1. He did not dress and keep that Garden which Adam was commanded to dress and keep . 2. He did not the conjugal offices which Adam , and millions more , were bound to . 3. Nor the Paternal Offices to Children . 4. Nor all the offices of a King on Earth , or Magistrate : nor of a Servant , &c. Nor the duty of the Sick. 5. He did not repent of sin , nor turn from it to God , nor mortifie or resist in himself any sinful lust ; nor receive a Saviour by Faith , nor was circumcised or baptized for the Remission of his sins ; nor loved God or thanked him for redeeming or pardoning him ; nor obeyed God in the use of any Ordinance or Means , for the subduing of sin , and healing or saving of his Soul from any sin or deserved wrath of God ; with much more such . 7. Christ did perform much which no man else was bound to do : As to redeem Souls , to work his Miracles and the rest of the works , peculiar to the Mediator . 8. That Law which bound us to Suffering , ( or made it our due ) bound not Christ to it , ( as being innocent ) ; But he was bound to it by the Fathers Law of Mediator , and by his own voluntary sponsion . 9. The Law obliging every sinner himself to suffer , was not fulfilled by the Suffering of Christ our Sponsor : But only the Lawgiver satisfied by attaining its Ends. For neither the letter nor sence of it said , [ If thou sin , thou or thy surety shall suffer . ] 10. Christ satisfied Justice and obeyed in Humane Nature , which also was Holy in him . 11. He did not this as a Natural Root , or Head to man , as Adam was ; to convey Holiness or Righteousness by natural propagation , as Adam should have done ; and did by sin : For Christ had no Wife or natural Children ; But as a Head , by Contract as a Husband to a Wife , and a King to a Kingdom , and a Head of Spiritual Influx . 12. No as being Actually such a Head to the Redeemed when he Obeyed and Suffered ; but as a Head by Aptitude and Office , Power and Virtue , who was to become a Head actually to every one when they Believed and Consented ; Being before a Head for them , and over those that did exist , but not a Head to them , in act . 13. Therefore they were not Christs members Political , ( much less Natural ) when he obeyed and died . 14. A Natural Head being but a part of a person , what it doth the Person doth . But seeing a Contracted Head , and all the members of his Body Contracted or Politick , are every one a distinct Person , it followeth not that each person did really or reputatively what the Head did . Nay it is a good consequence that [ If he did it as Head , they did it not ( numerically ) as Head or Members . ] 15. Christ Suffered and Obeyed in the Person of the Mediator between God and man ; and as a subject to the Law of Mediation . 16. Christ may be said to suffer in the person of a sinner , as it meaneth his own person reputed and used as a sinner by his persecutors , and as he was one who stood before God as an Undertaker to suffer for Man's sin . 17. Christ suffered in the place and stead of sinners , that they might be delivered , though in the person of a Sponsor . 18. When we are agreed that the Person of the Sponsor , and of every particular sinner are divers ; and that Christ had not suffered , if we had not sinned , and that he as a Sponsor suffered in our stead , and so bore the punishment , which not he , but we deserved ▪ If any will here instead of a Mediator or Sponsor call him our Representative , and say that he suffered even in all our Persons reputatively not simpliciter , but secunduùm quid , & in tantum only ; that is , not representing our Persons simply and in all respects , and to all ends , but only so far as to be a sacrifice for our sins , and suffer in our place and stead what he suffered ; we take this to be but lis de nomine , a question about the name and words : And we will not oppose any man that thinketh those words fittest , as long as we agree in the matter signified . And so many Protestant Divines say that Christ suffered in the person of every sinner , ( at least Elect , ) that is , so far only and to such effects . 19. Christ did not suffer strictly , simply ▪ absolutely , in the person of any one elect sinner , much less in the millions of persons of them all , in Law-sence , or in Gods esteem . God did not esteem Christ to be naturally , or as an absolute Representer , David , Manasseh , Paul , and every such other sinner , but only a Mediator that suffered in their stead . 20. God did make Christ to be sin for us ; that is , A Sacrifice for our sin , and one that by Man was reputed , and by God and Man was used , as sinners are , and deserve to be . 21. Christ was not our Delegate in Obeying or Suffering : We did not commission him , or depute him to do what he did in our stead : But he did it by God's Appointment and his own Will. 22. Therefore he did it on God's terms , and to what effects it pleased God , and not on our terms , nor to what effects we please . 23. God did not suppose or repute Christ , to have committed all or any of the sins which we all committed , nor to have had all the wickedness in his nature which was in ours , nor to have deserved what we deserved : Nor did he in this proper sence impute our sins to Christ . 24. The false notion of God's strict imputing all our sins to Christ , and esteeming him the greatest sinner in the World , being so great a Blasphemy both against the Father and the Son , it is safest in such Controversies to hold to the plain and ordinary words of Scripture . And it is not the Wisdom nor Impartiality of some men , who greatly cry up the Scripture perfection , and decry the addition of a Ceremony or Form in the Worship of God ; that yet think Religion is endangered , if our Confession use not the phrases of [ God 's Imputing our sin to Christ , and his Imputing Christ's Righteousness to us ] when neither of them is in the Scripture ; As if all God's Word were not big or perfect enough to make us a Creed or Confession in such phrases as it is fit for Christians to take up with ▪ Countenancing the Papists , whose Faith is swelled to the many Volumes of the Councils , and no man can know how much more is to be added , and when we have all . 25. God doth not repute or account us to have suffered in our Natural persons what Christ suffered for us , nor Christ to have suffered in our Natural persons . 26. Though Christ suffered in our stead , and in a large sence , to certain uses and in some respects , as the Representer , or in the Persons of sinners ; yet did he not so far represent their persons in his Habitual Holiness and Actual Obedience ( no not in the Obedience of his Suffering , ) as he did in the suffering it self . He obeyed not in the Person of a sinner , much less of millions of sinners ; which were to say , In the person of sinners he never sinned . He suffered , to save us from suffering ; but he obeyed not to save us from obeying , but to bring us to Obedience . Yet his Perfection of Obedience had this end , that perfect Obedience might not be necessary in us to our Justification and Salvation . 27. It was not we our selves who did perfectly obey , or were perfectly holy , or suffered for sin in the Person of Christ , or by Him : Nor did we ( Naturally or Morally ) merit our own Salvation by obeying in Christ ; nor did we satisfie Gods Justice for our sins , nor purchase pardon of Salvation to our selves , by our Suffering in and by Christ ; All such phrase and sence is contrary to Scripture . But Christ did this for us . 28. Therefore God doth not repute us to have done it , seeing it is not true . 29. It is impossible for the individual formal Righteousness of Christ , to be our Formal personal Righteousness . Because it is a Relation and Accident , which cannot be translated from subject to subject , and cannot be in divers subjects the same . 30. Where the question is , Whether Christs Material Righteousness , that is , his Habits , Acts and Sufferings themselves , be Ours , we must consider how a man can have Propriety in Habits , Acts and Passions who is the subject of them : and in Actions , who is the Agent of them . To Give the same Individual Habit or Passion to another , is an Impossibility , that is , to make him by Gift the subject of it . For it is not the same , if it be in another subject . To make one man really or physically to have been the Agent of anothers Act , even that Individual Act , if he was not so , is a contradiction and impossibility ; that is , to make it true , that I did that which I did not . To be ours by Divine Imputation , cannot be , to be ours by a false Reputation , or supposition that we did what we did not : For God cannot err or lie . There is therefore but one of these two ways left , Either that we our selves in person , truly had the habits which Christ had , and did all that Christ did , and suffered all that he suffered , and so satisfied and merited Life in and by him , as by an Instrument , or Legal Representer of our persons in all this ; Which I am anon to Confute : or else , That Christs Satisfaction , Righteousness , and the Habits , Acts and Sufferings in which it lay , are imputed to us , and made ours ; not rigidly in the very thing it self , but in the Effects and Benefits ; In as much as we are as really Pardoned , Justified , Adopted by them , as the Meritorious cause , by the instrumentality of the Covenants Donation , as if we our selves had done and suffered all that Christ did , as a Mediator and Sponsor , do and suffer for us : I say , As really and certainly , and with a fuller demonstration of Gods Mercy and Wisdom , and with a sufficient demonstration of his Justice . But not that our propriety in the benefits is in all respects the same , as it should have been if we had been , done , and suffered our selves what Christ did . Thus Christs Righteousness is ours . 31. Christ is truly The Lord our Righteousness ; in more respects than one or two : 1. In that he is the meritorious Cause of the Pardon of all our sins , and our full Justification , Adoption , and right to Glory : and by his Satisfaction and Merits only , our Justification by the Covenant of Grace against the Curse of the Law of Works is purchased . 2. In that he is the Legislator , Testator and Donor of our Pardon , and Justification by this new-Testament or Covenant . 3. In that he is the Head of Influx , and King and Intercessor , by and from whom the Spirit is given , to sanctifie us to God , and cause us sincerely to perform the Conditions of the Justifying and saving Covenant , in Accepting and Improving the mercy then given . 4. In that he is the Righteous Judge and Justifyer of Believers by sentence of Judgment . In all these Respects he is The Lord our Righteousness . 32. We are said to be made the Righteousness of God in him : 1. In that , as he was used like a sinner for us , ( but not esteemed one by God ) so we are used like Innocent persons so far as to be saved by him . 2. In that through his Merits , and upon our union with him , when we believe and consent to his Covenant , we are pardoned and justified , and so made Righteous really , that is , such as are not to be condemned but to be glorified . 3. In that the Divine Nature and Inherent Righteousness ▪ to them that are in him by Faith , are for his Merits , given by the Holy Ghost . 4. In that God's Justice and Holiness Truth , Wisdom , and Mercy , are all wonderfully demonstrated in this way of pardoning and justifying sinners by Christ . Thus are we made the Righteousness of God in him . 31. For Righteousness to be imputed to us , is all one as to be accounted Righteous , Rom. 4.6 , 11. notwithstanding that we be not Righteous as fulfillers of the Law of Innocency . 34. For Faith to be imputed to us for Righteousness , Rom. 4.22 , 23 , 24. is plainly meant , that God who under the Law of Innocency required perfect Obedience , of us to our Justification and Glorification , upon the satisfaction and merits of Christ , hath freely given a full Pardon and Right to Life , to all true Believers ; so that now by the Covenant of Grace nothing is required of us , to our Justification , but Faith : all the rest being done by Christ : And so Faith in God the Father , Son and Holy Ghost , is reputed truly to be the condition on our part , on which Christ and Life , by that Baptismal Covenant , are made ours . 35. Justification , Adoption , and Life eternal are considered ; 1. Quoad ipsam rem , as to the thing it self in value . 2. Quoad , Ordinem Conferendi & Recipiendi , as to the order and manner of Conveyance and Participation . In the first respect , It is a meer free-gift to us , purchased by Christ : In the second respect , It is a Reward to Believers , who thankfully accept the free-Gift according to its nature and uses . 36. It is an error contrary to the scope of the Gospel to say , that the Law of Works , or of Innocency , doth justifie us , as performed either by our selves , or by Christ . For that Law condemneth and curseth us ; And we are not efficiently justified by it , but from or against it . 37. Therefore we have no Righteousness in Reality or Reputation formally ours , which consisteth in the first species ; that is , in a Conformity to the Preceptive part of the Law of Innocency ; we are not reputed Innocent : But only a Righteousness which consisteth in Pardon of all sin , and right to life , ( with sincere performance of the Condition of the Covenant of Grace , that is , True Faith. ) 38. Our pardon puts not away our Guilt of Fact or Fault , but our Guilt of , or , obligation to Punishment . God doth not repute us such as never sinned , or such as by our Innocency merited Heaven , but such as are not to be damned , but to be glorified , because pardoned and adopted through the Satisfaction and Merits of Christ . 39. Yet the Reatus Culpae is remitted to us Relatively as to the punishment , though not in it self ; that is , It shall not procure our Damnation : Even as Christ's Righteousness is , though not in it self , yet respectively as to the Benefits said to be made ours , in as much as we shall have those benefits by it . 40. Thus both the Material and the Formal Righteousness of Christ are made ours ; that is , Both the Holy Habits and Acts , and his Sufferings , with the Relative formal Righteousness of his own Person , because these are altogether one Meritorious cause of our Justification , commonly called the Material Cause . Obj. But though Forma Denominat ; yet if Christs Righteousness in Matter and Form , be the Meritorious Cause of ours , and that be the same with the Material Cause , it is a very tolerable speech to say , that His Righteousness is Ours in it self , while it is the very matter of ours . Ans . 1. When any man is Righteous Immediately by any action , that action is called the Matter of his Righteousness , in such an Analogical sense as Action , an Accident may be called Matter , because the Relation of Righteous is founded or subjected first or partly in that Action . And so when Christ perfectly obeyed , it was the Matter of his Righteousness . But to be Righteous and to Merit are not all one notion : Merit is adventitious to meer Righteousness . Now it is not Christs Actions in themselves that our Righteousness resulteth from immediately as his own did ; But there is first his Action , then his formal Righteousness thereby ; and thirdly , his Merit by that Righteousness which goes to procure the Covenant-Donation of Righteousnass to us , by which Covenant we are efficiently made Righteous . So that the name of a Material Cause is much more properly given to Christs Actions , as to his own formal Righteousness , than as to ours . But yet this is but de nomine . 2. Above all , consider what that Righteousness is which Christ merited for us , ( which is the heart of the Controversie . ) It is not of the same species or sort with his own . His Righteousness was a perfect sinless Innocency , and Conformity to the preceptive part of the Law of Innocency in Holiness . Ours is not such . The dissenters think it is such by Imputation , and here is the difference . Ours is but in respect to the second or retributive part of the Law ; a Right to Impunity and Life , and a Justification not at all by that Law , but from its curse or condemnation . The Law that saith , Obey perfectly and live , sin and die , doth not justifie us as persons that have perfectly obeyed it , really or imputatively ▪ But its obligation to punishment is dissolved , not by it self , but by the Law of Grace . It is then by the Law of Grace that we are judged and justified . According to it , 1. We are not really or reputatively such as have perfectly fulfilled all its Precepts : 2. But we are such as by Grace do sincerely perform the Condition of its promise . 3. By which promise of Gift , we are such as have right to Christs own person , in the Relation and Union of a Head and Saviour , and with him the pardon of all our sins , and the right of Adoption to the Spirit , and the Heavenly Inheritance as purchased by Christ . So that besides our Inherent or Adherent Righteousness of sincere Faith , Repentance and Obedience , as the performed condition of the Law of Grace , we have no other Righteousness our selves , but Right to Impunity and to Life : and not any imputed sinless Innocency at all . God pardoneth our sins and adopteth us , for the sake of Christ's sufferings and perfect Holiness : But he doth not account us perfectly Holy for it , nor perfectly Obedient . So that how-ever you will call it , whether a Material Cause or a Meritorious , the thing is plain . Obj. He is made of God Righteousness to us . Ans . True : But that 's none of the question . But how is he so made ? 1. As he is made Wisdom , Sanctification and Redemption as aforesaid . 2. By Merit , Satisfaction , Direction , Prescription and Donation . He is the Meritorious Cause of our Pardon , of our Adoption , of our Right to Heaven , of that new Covenant which is the Instrumental Deed of Gift , confirming all these : And he is also our Righteousness in the sense that Austin so much standeth on , as all our Holiness and Righteousness of Heart and Life , is not of our natural endeavour , but his gift , and operation by his Spirit ; causing us to obey his Holy precepts and Example . All these ways he is made of God our Righteousness : Besides the Objective way of sense ; as he is Objectively made our Wisdom , because it is the truest wisdom to know him ; So he is objectively made our Righteousness , in that it is that Gospel-Righteousness which is required of our selves , by his grace , to believe in him and obey him . 41. Though Christ fulfilled not the Law by Habitual Holiness and Actual Obedience , strictly in the Individual person of each particular sinner ; yet he did it in the nature of Man : And so humane nature , ( considered in specie , and in Christ personally , though not considered as a totum , or as personally in each man , ) did satisfie and fullfil the Law and Merit . As Humane Nature sinned in Adam actually in specie , and in his individual person , and all our Persons were seminally and virtually in him , and accordingly sinned , or are reputed sinners , as having no nature but what he conveyed who could convey no better than he had ( either as to Relation or Real quality ) : But not that God reputed us to have been actually existent , as really distinct persons in Adam ( which is not true . ) Even so Christ obeyed and suffered in our Nature , and in our nature as it was in him ; and humane sinful nature in specie was Universally pardoned by him and Eternal life freely given to all men for his merits , thus far imputed to them , their sins being not imputed to hinder this Gift ; which is made in and by the Covenant of Grace : Only the Gift hath the Condition of mans Acceptance of it according to its nature , 2 Cor. 5.19 , 20. And all the individuals that shall in time by Faith accept the Gift , are there and thereby made such as the Covenant for his merits doth justifie , by that General Gift . 42. As Adam was a Head by Nature , and therefore conveyed Guilt by natural Generation ; so Christ is a Head ( not by nature but ) by Sacred Contract ; and therefore conveyeth Right to Pardon , Adoption and Salvation , not by Generation , but by Contract , or Donation . So that what it was to be naturally in Adam , seminally and virtually , though not personlly in existence ; even that it is , in order to our benefit by him to be in Christ by Contract or the new Covenant , virtually , though not in personal existence when the Covenant was made . 43. They therefore that look upon Justification or Righteousness , as coming to us immediately by Imputation of Christs Righteousness to us , without the Instrumental Intervention and Conveyance or Collation by this Deed of Gift or Covenant , do confound themselves by confounding and overlooking the Causes of our Justification . That which Christ did by his merits was to procure the new Covenant . The new Covenant is a free Gift of pardon and life with Christ himself , for his merits and satisfaction sake . 44. Though the Person of the Mediator be not really or reputatively the very person of each sinner , ( nor so many persons as there are sinners or believers , ) yet it doth belong to the Person of the Mediator , so far ( limitedly ) to bear the person of a sinner , and to stand in the place of the Persons of all Sinners , as to bear the punishment they deserved , and to suffer for their sins . 45. Scripture speaking of moral matters , usually speaketh rather in Moral than meer Physical phrase : And in strict Physical sence , Christs very personal Righteousness ( Material or Formal ) is not so given to us , as that we are proprietors of the very thing it self , but only of the effects ( Pardon , Righteousness and Life , ) yet in a larger Moral phrase that very thing is oft said to be given to us , which is given to another , or done or suffered for our benefit . He that ransometh a Captive from a Conquerer , Physically giveth the Money to the Conquerer & not to the Captive , & giveth the Captive only the Liberty purchased : But morally and reputatively he is said to give the Money to the Captive , because he gave it for him . And it redeemeth him as well as if he had given it himself . He that giveth ten thousand pounds to purchase Lands , & freely giveth that land to another ; physically giveth the Money to the Seller only , and the Land only to the other . But morally and reputatively we content our selves with the metonymical phrase , and say , he gave the other ten thousand pound . So morally it may be said , that Christs Righteousness , Merits and Satisfaction , was given to us , in that the thing purchased by it was given to us ; when the Satisfaction was given or made to God. Yea when we said it was made to God , we mean only that he was passively the Terminus of active Satisfaction , being the party satisfyed ; but not that he himself was made the Subject and Agent of Habits and Acts , and Righteousness of Christ as in his humane nature , except as the Divine Nature acted it , or by Communication of Attributes . 46. Because the words [ Person ] and [ Personating ] and [ Representing ] are ambiguous ( as all humane language is , ) while some use them in a stricter sense than others do , we must try by other explicatory terms whether we agree in the matter , and not lay the stress of our Controversy upon the bare words . So some Divines say that Christ suffered in the Person of a sinner , when they mean not that he represented the Natural person of any one particular sinner ; but that his own Person was reputed the Sponsor of sinners by God , and that he was judged a real sinner by his persecuters ; and so suffered as if he had been a sinner . 47. As Christ is less improperly said to have Represented our Persons in his satisfactory Sufferings , than in his personal perfect Holiness and Obedience ; so he is less improperly said to have Represented all mankind as newly fallen in Adam , in a General sense , for the purchasing of the universal Gift of Pardon and Life , called , The new Covenant ; than to have Represented in his perfect Holiness and his Sufferings , every Believer considered as from his first being to his Death . Though it is certain that he dyed for all their sins from first to last . For it is most true , 1. That Christ is as a second Adam , the Root of the Redeemed ; And as we derive sin from Adam , so we derive life from Christ , ( allowing the difference between a Natural and a Voluntary way of derivation . ) And though no mans Person as a Person was actually existent and offended in Adam , ( nor was by God reputed to have been and done ) yet all mens Persons were Virtually and Seminally in Adam as is aforesaid ; and when they are existent persons , they are no better either by Relative Innocency , or by Physical Disposition , than he could propagate : and are truly and justly reputed by God to be Persons Guilty of Adams fact , so far as they were by nature seminally and virtually in him : And Christ the second Adam is in a sort the root of Man as Man , ( though not by propagation of us , yet ) as he is the Redeemer of Nature it self from destruction , but more notably the Root of Saints as Saints , who are to have no real sanctity but what shall be derived from him by Regeneration , as Nature and Sin is from Adam by Generation . But Adam did not represent all his posterity as to all the Actions which they should do themselves from their Birth to their Death ; so that they should all have been taken for perfectly obedient to the death , if Adam had not sinned at that time , yea or during his Life . For if any of them under that Covenant had ever sinned afterward in their own person , they should have died for it . But for the time past , they were Guiltless or Guilty in Adam , as he was Guiltless or Guilty himself , so far as they were in Adam : And though that was but in Causâ , & non extra causam ; Yet a Generating Cause which propagateth essence from essence , by self-multiplication of form , much differeth from an Arbitrary facient Cause in this . If Adam had obeyed , yet all his posterity had been nevertheless bound to perfect personal persevering Obedience on pain of Death . And Christ the second Adam so far bore the person of fallen Adam , and suffered in the nature and room of Mankind in General , as without any condition on their part at all ; to give man by an act of Oblivion or new Covenant a pardon of Adams sin , yea and of all sin past , at the time of their consent , though not disobliging them from all future Obedience . And by his perfect Holiness and Obedience and Sufferings , he hath merited that new Covenant , which Accepteth of sincere , though imperfect , Obedience , and maketh no more in us necessary to Salvation . When I say he did this without any Condition on mans part , I mean , He absolutely without Condition , merited and gave us the Justifying Testament or Covenant . Though that Covenant give us not Justification absolutely , but on Condition of believing , fiducial Consent . 2. And so as this Vniversal Gift of Justification upon Acceptance , is actually given to all fallen mankind as such ; so Christ might be said to suffer instead of all , yea and merit too , so far as to procure them this Covenant-gift . 48. The sum of all lyeth in applying the distinction of giving Christs Righteousness as such in it self , and as a cause of our Righteousness , or in the Causality of it . As our sin is not reputed Christs sin in it self , and in the culpability of it ( for then it must needs make Christ odious to God ) but in its Causality of punishment : so Christ's Material or Formal Righteousness , is not by God reputed to be properly and absolutely our own in it self as such , but the Causality of it as it produceth such and such effects . 49. The Objections which are made against Imputation of Christs Righteousness in the sound sense , may all be answered as they are by our Divines ; among whom the chiefest on this subject are Davenant de Justit . Habit & Actual . Johan . Crocius de Justif . Nigrinus de Impletione Legis , Bp. G. Dowman of Justif . Chamier , Paraeus , Amesius and Junius against Bellarm. But the same reasons against the unsound sence of Imputation are unanswerable . Therefore if any shall say concerning my following Arguments , that most of them are used , by Gregor . de Valent. by Bellarm. Becanus , or other Papists , or by Socinians , and are answered by Nigrin●s , Crocius , Davenant , &c. Such words may serve to deceive the simple that are led by Names and Prejudice ; but to the Intelligent they are contemptible , unless they prove that these objections are made by the Papists against the same sence of Imputation against which I use them , and that it is that sense which all those Protestants defend in answering them : For who-ever so answereth them , will appear to answer them in vain . 50. How far those Divines who do use the phrase of Christs suffering in our person , do yet limit the sense in their exposition , and deny that we are reputed to have fulfilled the Law in Christ : because it is tedious to cite many , I shall take up now with one , even Mr. Lawson in his Theopolitica , which ( though about the office of Faith he some-what differ from me ) I must needs call an excellent Treatise , as I take the Author to be one of the most Knowing men yet living that I know . ) Pardon me if I be large in transcribing his words . Pag. 100 , 101. [ If we enquire of the manner how Righteousness and Life is derived from Christ , being one unto so many , it cannot be , except Christ be a general Head of mankind , and one Person with them , as Adam was . We do not read of any but two who were general Heads , and in some respect virtually , All mankind ; the first and second Adam . — The principal cause of this Representation whereby he is one person with us , is the will of God , who as Lord made him such , and as Lawgiver and Judge did so account him . But , 2. How far is he One person with us ? Ans . 1. In general so far as it pleased God to make him so , and no further . 2. In particular , He and we are one so far 1. As to make him liable to the penalty of the Law for us . 2. So far as to free us from that obligation , and derive the benefit of his death to us . Though Christ be so far one with us as to be lyable unto the penalty of the Law , and to suffer it , and upon this suffering we are freed ; yet Christ is not the sinner , nor the sinner Christ . Christ is the Word made flesh , innocent without sin , an universal Priest and King : but we are none of these . Though we be accounted as one person in Law with him , by a Trope ; yet in proper sence it cannot be said that in Christ's Satisfying we satisfied for our own sins . For then we should have been the Word made flesh , able to plead Innocency , &c. All which are false , impossible , blasphemous if affirmed by any . It 's true , we are so one with him , that he satisfied for us , and the benefit of this Satisfaction redounds to us , and is communicable to all , upon certain termes ; though not actually communicated to all : From this Unity and Identity of person in Law ( if I may so speak ) it followeth clearly that Christ's sufferings were not only Afflictions , but Punishments in proper sense . — Pag. 102 , 103. That Christ died for all in some sence must needs be granted , because the Scripture expresly affirms it ( vid. reliqua . ) — There is another question unprofitably handled , Whether the Propitiation which includeth both Satisfaction and Merit , be to be ascribed to the Active or Passive Obedience of Christ ? Ans . 1. Both his Active , Personal , Perfect and Perpetual Obedience , which by reason of his humane nature assumed , and subjection unto God was due , and also that Obedience to the great and transcendent Command of suffering the death of the Cross , both concur as Causes of Remission and Justification . 2. The Scriptures usually ascribe it to the Blood , Death , & Sacrifice of Christ , and never to the Personal Active Obedience of Christ's to the Moral Law. 3. Yet this Active Obedience is necessary , because without it he could not have offered that great Sacrifice of himself without spot to God. And if it had not been without spot , it could not have been propitiatory and effectual for Expiation . 4. If Christ as our Surety had performed for us perfect and perpetual Obedience , so that we might have been judged to have perfectly and fully kept the Law by him , then no sin could have been chargeable upon us , and the Death of Christ had been needless and superfluous . 5. Christs Propitiation freeth the Believer not only from the obligation unto punishment of sense , but of loss ; and procured for him not only deliverance from evil deserved , but the enjoyment of all good necessary to our full happiness . Therefore , there is no ground of Scripture for that opinion , that the Death of Christ and his Sufferings free us from punishments , and by his Active Obedience imputed to us we are made righteous , and the heirs of life . 6. If Christ was bound to perform perfect and perpetual Obedience for us , and he also performed it for us , then we are freed not only from sin , but Obedience too : And this Obedience as distinct and separate from Obedience unto death , may be pleaded for Justification of Life , and will be sufficient to carry the Cause . For the tenor of the Law was this , Do this and live : And if man do this by himself or Surety , so as that the Lawgiver and supreme Judg accept it , the Law can require no more . It could not bind to perfect Obedience and to punishment too . There was never any such Law made by God or just men . Before I conclude this particular of the extent of Christs Merit and Propitiation , I thought good to inform the Reader , that as the Propitiation of Christ maketh no man absolutely , but upon certain terms pardonable and savable ; so it was never made , either to prevent all sin , or all punishments : For it presupposeth man both sinful and miserable : And we know that the Guilt and Punishment of Adams sin , lyeth heavy on all his posterity to this day . And not only that , but the guilt of actual and personal sins lyeth wholly upon us , whilest impenitent and unbelieving and so out of Christ . And the Regenerate themselves are not fully freed from all punishments till the final Resurrection and Judgment . So that his Propitiation doth not altogether prevent but remove sin and punishment by degrees . Many sins may be said to be Remissible by vertue of this Sacrifice , which never shall be remitted . ] So far Mr. Lawson . Here I would add only these Animadversions . 1. That whereas he explaineth Christs personating us in suffering by the similitude of a Debtor and his Surety who are the same person in Law : I note 1. That the case of Debt much differeth from the case of Punishment . 2. That a Surety of Debt is either antecedently such , or consequently : Antecedently , either first one that is bound equally with the Debtor ; 2. or one that promiseth to pay if he do not . I think the Law accounteth neither of these to be the Person of the principal Debtor ( as it doth a Servant by whom he sends the Debt . ) But Christ was neither of these : For the Law did not beforehand oblige him with us , nor did he in Law-sence undertake to pay the Debt , if we failed . Though God decreed that he should do so ; yet that was no part of the sence of the Law. But consequently , if a friend of the Debtor when he is in Jayl will , without his request or knowledg , say to the Creditor , I will pay you all the Debt ; but so that he shall be in my power , and not have present liberty ( lest he abuse it ) but on the terms that I shall please ; yea not at all if he ungratefully reject it ] This Consequent Satisfyer , or Sponsor , or Paymaster , is not in Law-sence the same Person with the Debtor : But if any will call him so , I will not contend about a word , while we agree of the thing ( the terms of deliverance . ) And this is as near the Case between Christ and us , as the similitude of a Debtor will allow . 2. I do differ from Mr. Lawson and Paraeus , and Vrsine , and Olevian , and Scultetus and all that sort of worthy Divines in this ; that whereas they make Christs Holiness and perfect Obedience to be but Justitia personae , necessary to make his Sacrifice spotless and so effectual : I think that of it self it is as directly the cause of our Pardon , Justification and Life , as Christs Passion is ; The Passion being satisfactory and so meritorious , and the personal Holiness Meritorious and so Satisfactory . For the truth is , The Law that condemned us ▪ was not fulfilled by Christs suffering for us , but the Lawgiver satisfied instead of the fulfilling of it : And that Satisfaction lyeth , in the substitution of that which as fully ( or more ) attaineth the ends of the Law as our own suffering would have done . Now the ends of the Law may be attained by immediate Merit of Perfection as well as by Suffering ; but best by both . For 1. By the perfect Holiness and Obedience of Christ , the Holy and perfect will of God is pleased : whence [ This is my beloved Son , in whom I am well pleased . ] 2. In order to the ends of Government , Holiness and perfect Obedience , is honoured and freed from the contempt which sin would cast upon it ; and the holiness of the Law in its Precepts is publickly honoured in this grand Exemplar ; In whom only the will of God was done on Earth , as it is done in Heaven . And such a Specimen to the World is greatly conducible to the ends of Government : So that Christ voluntarily taking humane nature , which as such is obliged to this Perfection , He first highly merited of God the Father hereby , and this with his Suffering , went to attain the ends that our suffering should have attained , much better . So that at least as Meritorious , if not secondarily as satisfactory , I see not but Christs Holiness procureth the Justifying Covenant for us , equally with his Death . A Prince may pardon a Traitor for some noble service of his Friend , as well as for his suffering : much more for both . This way go Grotius de satisf . Mr. Bradshaw and others . 3. When Mr Lawson saith that the Law binds not to Obedience and Punishment both , he meaneth as to the same Act : which contradicts not what Nigrinus and others say , that it binds a sinner to punishment for sin past , and yet to Obedience for the time to come : ( which cannot be entire and perfect . ) So pag. 311. Cap. 22. Qu. 2. Whether there be two parts of Justification , Remission and Imputation of Christs Righteousness . 1. He referreth us to what is aforecited against Imputation of Christs Active Righteousness , separated or abstracted for Reward from the Passive . 2. He sheweth that Paul taketh Remission of sin and Imputation of Righteousness for the same thing . ] So say many of ours . In conclusion I will mind the Reader , that by reading some Authors for Imputation , I am brought to doubt whether some deny not all true Remission of sin , that is , Remission of the deserved punishment . Because I find that by Remission they mean A non-Imputation of sin under the formal notion of sin ; that God taketh it not to be our sin , but Christs ; and Christs Righteousness and perfection to be so ours , as that God accounteth us not as truly sinners . And so they think that the Reatus Culpae as well as Poenae simply in it self is done away . Which if it be so , then the Reatus Poenae , the obligation to punishment , or the dueness of punishment , cannot be said to be dissolved or remitted , because it was never contracted . Where I hold , that it is the Reatus ad Poenam , the Dueness of punishment only that is remitted , and the guilt of sin not as in it self , but in its Causality of punishment . And so in all common language , we say we forgive a man his fault , when we forgive him all the penalty positive and privative . Not esteeming him , 1. Never to have done the fact . 2. Or that fact not to have been a fault , and his fault ; 3. but that punishment for that fault , is forgiven him , and the fault so far as it is a cause of punishment . We must not feign God to judg falsly . This maketh me think of a saying of Bp. Vshers to me , when I mentioned the Papists placing Justification and Remission of sin conjunct , he told me that the Papists ordinarily acknowledg no Remission . And on search I find that Aquinas and the most of them place no true Remission of sin , in Justification : For by Remission ( which they make part of Justification , ) they mean Mortification , or destroying sin it self in the act or habit . But that the pardon of the punishment is a thing that we all need , is not denyable ; nor do they deny it , though they deny it to be part of our Justification . For it 's strange if they deny Christ the pardoning power which they give the Pope . And as Joh. Crocius de Justif . oft tells them , They should for shame grant that Christs Righteousness may be as far imputed to us , as they say a Saints or Martyrs redundant merits and supererogations are . But if the Guilt of Fact and Guilt of Fault in it self considered , be not both imputed first to us , that is , If we be not judged sinners , I cannot see how we can be judged Pardoned sinners ; For he that is judged to have no sin , is judged to deserve no punishment . Unless they will say that to prevent the form and desert of sin , is eminenter , though not formaliter , to forgive . But it is another ( even Actual ) forgiveness which we hear of in the Gospel , and pray for daily in the Lords prayer . Of all which see the full Scripture-proof in Mr. Hotchkis of Forgiveness of sin . CHAP. III. A further explication of the Controversie . Yet I am afraid lest I have not made the state of the Controversie plain enough to the unexercised Reader , and lest the very explicatory distinctions and propositions , though needful and suitable to the matter , should be unsuitable to his capacity ; I will therefore go over it again in a shorter way , and make it as plain as possibly I can ; being fully perswaded , that it is not so much Argumentation , as help to understand the matter , and our own and other mens ambiguous words , that is needful to end our abominable Contentions . § 1. THE Righteousness of a Person is formally a moral Relation of that Person . § 2. This moral Relation , is the Relation of that person to the Rule by which he is to be judged . § 3. And it is his Relation to some Cause , or supposed Accusation or Question to be decided by that judgment . § 4. The Rule of Righteousness here is Gods Law , naturally or supernaturally made known . § 5. The Law hath a Preceptive part , determining what shall be due from us , and a Retributive part determining what shall be due to us . § 6. The Precept instituting Duty , our Actions and Dispositions , which are the Matter of that duty , are physically considered , conform or disconform to the Precept . § 7. Being Physically , they are consequently so Morally considered , we being Moral Agents , and the Law a Rule of Morality . § 8. If the Actions be righteous or unrighteous , consequently the Person is so , in reference to those Actions , supposing that to be his Cause , or the Question to be decided . § 9. Unrighteousness as to this Cause , is Guilt , or Reatus Culpae ; and to be unrighteous is to be Sons , or Guilty of sin . § 10. The Retributive part of the Law is , 1. Premiant , for Obedience ; 2. Penal , for Disobedience . § 11. To be Guilty or Unrighteous as to the reward , is , to have no right to the reward ( that being supposed the Question in judgment ) : And to be Righteous here , is to have right to the reward . § 12. To be Guilty as to the penalty ; is to be jure puniendus , or Reus poenae , or obligatus ad poenam . And to be righteous here , is to have Right to impunity , ( quoad poenam damni & sensus . ) § 13. The first Law made personal , perfect , persevering Innocency both mans duty , and the Condition of the Reward and Impunity , and any sin the condition of punishment . § 14. Man broke this Law , and so lost his Innocency , and so the Condition became naturally impossible to him , de futuro . § 15. Therefore that Law as a Covenant , that is , the Promissory part with its Condition , ceased ; cessante capacitate subditi ; and so did the preceptive part . 1. As it commanded absolute Innocency ( of act and habit . ) 2. And as it commanded the seeking of the Reward on the Condition and by the means of personal Innocency . The Condition thus passing into the nature of a sentence ; And punishment remaining due for the sin . § 16. But the Law remained still an obliging Precept for future perfect Obedience , and made punishment due for all future sin : and these two parts of it , as the Law of lapsed Nature , remained in force , between the first sin , and the new-Covenant promise or Law of Grace . § 17. The eternal Word interposing , a Mediator is promised , and Mercy maketh a Law of Grace , and the Word becometh mans Redeemer by undertaking , and by present actual reprieve , pardon and initial deliverance : and the fallen world , the miserable sinners , with the Law and obligations which they were under , are now become the Redemers jure Redemptionis , as before they were the Creator's jure Creationis . § 18. The Redeemers Law then hath two parts ; 1. The said Law of lapsed nature ( binding to future perfect obedience or punishment ) which he found man under ( called vulgarly the Moral Law. ) 2. And a pardoning Remedying Law of Grace . § 19. Because man had dishonoured God and his Law by sin , the Redeemer undertook to take mans nature without sin , and by perfect Holiness and Obedience ▪ and by becoming a Sacrifice for sin , to bring that Honour to God and his Law which we should have done , and to attain the Ends of Law and Government instead of our Perfection or Punishment , that for the Merit hereof we might be delivered and live . § 20. This he did in the third person of a Mediator , who as such had a Law or Covenant proper to himself , the Conditions of which he performed , ( by perfect keeping . 1. The Law of Innocency ; 2. Of Moses ; 3. And that proper to himself alone ) and so merited all that was promised to him , for Himself and Us. § 21. By his Law of Grace ( as our Lord-Redeemer ) he gave first to all mankind ( in Adam , and after in Noah , and by a second fuller edition at his Incarnation ) a free Pardon of the destructive punishment ( but not of all punishment ) with right to his Spirit of Grace , Adoption and Glory , in Union with Himself their Head , on Condition initially of Faith and Repentance , and progressively of sincere Obedience to the end , to be performed by his Help or Grace . § 22. By this Law of Grace ( supposing the Law of lapsed nature aforesaid , inclusively ) all the World is ruled , and shall be judged , according to that edition of it ( to Adam or by Christ ) which they are under . And by it they shall be Justified or Condemned . § 23. If the question then be , Have you kept or not kept the Conditions of the Law of Grace , Personal Performance or nothing must so far be our Righteousness , and not Christs keeping them for us , or Satisfaction for our not keeping them . And this is the great Case ( so oft by Christ described Mat. 7. & 25. &c. ) to be decided in judgment ; and therefore the word Righteous and Righteousness are used for what is thus personal hundreds of times in Scripture . § 24. But as to the question , Have we kept the Law of Innocency ? we must confess guilt and say , No : neither Immediately by our selves , nor Mediately by another , or Instrument : for Personal Obedience only is the performance required by that Law ; Therefore we have no Righteousness consisting in such Performance or Innocency ; but must confess sin , and plead a pardon . § 25. Therefore no man hath a proper Vniversal Righteousness , excluding all kind of Guilt whatsoever . § 26. Therefore no man is justified by the Law of Innocency ( nor the Law Mosaical as of works ; ) either by the Preceptive or Retributive part : for we broke the Precept , and are by the Threatning heirs of death . § 27. That Law doth not justifie us , because Christ fulfilled it for us : For it said not ( in words or sense ) [ Thou or one for thee shall Perfectly Obey , or Suffer : ] It mentioned no Substitute : But it is the Law-giver ( and not that Law ) that justifieth us by other means . § 28. But we have another Righteousness imputed to us instead of that Perfect Legal Innocency and Rewardableness , by which we shall be accepted of God , and glorified at last as surely and fully ( at least ) as if we had never sinned , or had perfectly kept that Law ; which therefore may be called our Pro-legal Righteousness . § 29. But this Righteousness is not yet either OURS by such a propriety as a Personal performance would have bin , nor OURS to all the same ends and purposes : It saveth us not from all pain , death or penal desertion , nor constituteth our Relation just the same . § 30. It is the Law of Grace that Justifieth us , both as giving us Righteousness , and as Virtually judging us Righteous when it hath made us so , and it is Christ as Judg according , to that Law ( and God by Christ ) that will sentence us just , and executively so use us . § 31. The Grace of Christ first giveth us Faith and Repentance by effectual Vocation : And then the Law of Grace by its Donative part or Act doth give us a Right to Vnion with Christ as the Churches Head ( and so to his Body ) and with him a right to Pardon of past sin , and to the Spirit to dwell and act in us for the future , and to the Love of God , and Life eternal , to be ours in possession , if we sincerely obey and persevere . § 32. The total Righteousness then which we have ( as an Accident of which we are the Subjects , ) is 1. A right to Impunity , by the free Pardon of all our sins , and a right to Gods Favour and Glory , as a free gift quoad valorem , but as a Reward of our Obedience , quoad Ordinem conferendi & rationem Comparativam ( why one rather than another is judged meet for that free gift . ) 2. And the Relation of one that hath by grace performed the Condition of that free Gift , without which we had been no capable recipients : which is initially [ Faith and Repentance ] the Condition of our Right begun , and consequently , sincere Obedience and Perseverance ( the Condition of continued right . ) § 33. Christs personal Righteousness is no one of these , and so is not our Constitutive Righteousness formally and strictly so called : For Formally our Righteousness is a Relation , ( of right ; ) and it is the Relation of our own Persons : And a Relation is an accident : And the numerical Relation ( or Right ) of one person cannot be the same numerical Accident of another person as the subject . § 34. There are but three sorts of Causes ; Efficient , Constitutive , and Final . 1. Christ is the efficient cause of all our Righteousness : ( 1. Of our Right to Pardon and Life ; 2. And of our Gospel-Obedience : ) And that many waies : 1. He is the Meritorious Cause : 2. He is the Donor by his Covenant ; 3. And the Donor or Operator of our Inherent Righteousness by his Spirit : 4. And the moral efficient by his Word , Promise , Example , &c. 2. And Christ is partly the final cause . 3. But all the doubt is whether his personal Righteousness be the Constitutive Cause . § 35. The Constitutive Cause of natural bodily substances consisteth of Matter disposed , and Form. Relations have no Matter , but instead of Matter a Subject ( and that is Our own persons here , and not Christ . ) and a terminus and fundamentum . § 36. The Fundamentum may be called both the Efficient Cause of the Relation ( as commonly it is ) and the Matter from which it resulteth : And so Christs Righteousness is undoubtedly the Meritorious efficient Cause , and undoubtedly not the Formal Cause of our personal Relation of Righteousness : Therefore all the doubt is of the Material Cause . § 37. So that all the Controversie is come up to a bare name and Logical term , of which Logicians agree not as to the aptitude . All confess that Relations have no proper Matter , besides the subject : all confess that the Fundamentum is loco efficientis , but whether it be a fit name to call it the Constitutive Matter of a Relation , there is no agreement . § 38. And if there were , it would not decide this Verbal Controversie : For 1. Titulus est fundamentum Juris : The fundamentum of our Right to Impunity and Life in and with Christ , is the Donative act of our Saviour in and by his Law or Covenant of Grace : that is our Title ; And from that our Relation resulteth , the Conditio tituli vel juris being found in our selves . 2. And our Relation of Performers of that Condition of the Law of Grace , resulteth from our own performance as the fundamentum ( compared to the Rule . ) So that both these parts of our Righteousness have a nearer fundamentum than Christs personal Righteousness . § 39. But the Right given us by the Covenant ( and the Spirit and Grace ) being a Right merited first by Christs personal Righteousness , this is a Causa Causae , id est , fundamenti , seu Donationis : And while this much is certain , whether it shall be called a Remote fundamentum ( viz. Causa fundamenti ) and so a Remote Constitutive Material Cause , or only ( properly ) a Meritorious Cause , may well be left to the arbitrary Logician , that useeth such notions as he pleases ; but verily is a Controversie unfit to tear the Church for , or destroy Love and Concord by . § 40. Quest . 1. Is Christs Righteousness OVRS ? Ans . Yes ; In some sense , and in another not . § 41. Quest . 2. Is Christs Righteousness OVRS ? Ans . Yes ; In the sense before opened ; For all things are ours ; and his righteousness more than lower Causes . § 42. Quest . 3. Is Christs Righteousness OVRS as it was or is His own , with the same sort of propriety ? Ans . No. § 43. Quest . 4. Is the formal Relation of Righteous as an accident of our persons , numerically the same Righteousness ? Ans . No ; It is impossible : Unless we are the same person . § 44. Quest . 5. Is Christ and each Believer one political person ? Ans . A political person is an equivocal word : If you take it for an Office ( as the King or Judg is a political person ) I say , No : If for a Society , Yea ▪ But noxia & noxa caput sequuntur : True Guilt is an accident of natural persons , and of Societies only as constituted of such ; and so is Righteousness ; Though Physically Good or Evil may for society-sake , befal us without personal desert or consent . But if by [ Person ] you mean a certain State or Condition ( as to be a subject of God , or one that is to suffer for sin ) so Christ may be said to be the same person with us in specie , but not numerically ; because that Accident whence his Personality is named , is not in the same subject . § 45. Quest . 6. Is Christs Righteousness imputed to us ? Ans . Yes ; If by imputing you mean reckoning or reputing it ours , so far as is aforesaid , that is such a Cause of ours . § 46. Quest . 7. Are we reputed our selves to have fulfilled all that Law of Innocency in and by Christ , as representing our persons , as obeying by him ? Ans . No. § 47. Quest . 8. Is it Christs Divine , Habitual , Active or Passive Righteousness which Justifieth us ? Ans . All : viz , the Habitual , Active and Passive exalted in Meritoriousness by Union with the Divine . § 48. Quest . 9. Is it Christs Righteousness , or our Faith which is said to be imputed to us for Righteousness ? Rom. 4. Ans . 1. The text speaketh of imputing Faith , and by Faith is meant Faith , and not Christs Righteousness in the word : But that Faith is Faith in Christ and his Righteousness ; and the Object is quasi materia actus , and covenanted . 2. De re , both are Imputed : that is , 1. Christs Righteousness is reputed the meritorious , Cause . 2. The free-gift ( by the Covenant ) is reputed the fundamentum juris ( both opposed to our Legal Merit . ) 3. And our Faith is reputed the Conditio tituli , and all that is required in us to our Justification , as making us Qualified Recipients of the free-Gift merited by Christ . § 49. Quest . 10. Are we any way Justified by our own performed Righteousness ? Ans . Yes ; Against the charge of non-performance , ( as Infidels , Impenitent , Unholy , ) and so as being uncapable of the free-gift of Pardon and Life in Christ . CHAP. IV. The Reasons of our denying the fore-described rigid sence of Imputation . Though it were most accurate to reduce what we deny to several Propositions , and to confute each one argumentatively by it self , yet I shall now choose to avoid such prolixity ; and for brevity and the satisfaction of such as look more at the force of a Reason , than the form of the Argument , I shall thrust together our denyed Sence , with the manifold Reasons of our denyal . WE deny , that God doth so Impute Christs Righteousness to us , as to repute or account us to have been Holy with all that Habitual Holiness which was in Christ , or to have done all that he did in obedience to his Father , or in fulfilling the Law , or to have suffered all that he suffered , and to have made God satisfaction for our own sins , and merited our own Salvation and Justification , in and by Christ ; or that he was , did and suffered , and merited , all this strictly in the person of every sinner that is saved ; Or that Christs very individual Righteousness Material or Formal , is so made ours in a strict sense , as that we are Proprietors , Subjects , or Agents of the very thing it self simply and absolutely , as it is distinct from the effects ; or that Christs Individual Formal Righteousness , is made our Formal Personal Righteousness ; or that as to the effects , we have any such Righteousness Imputed to us , as formally ours , which consisteth in a perfect Habitual and Actual Conformity to the Law of Innocency ; that is , that we are reputed perfectly Holy and sinless , and such as shall be Justified by the Law of Innocency , which saith , Perfectly Obey and Live , or sin and die . ] All this we deny . Let him that will answer me , keep to my words , and not alter the sense by leaving any out . And that he may the better understand me , I add . 1. I take it for granted that the Law requireth Habitual Holiness as well as Actual Obedience , and is not fulfilled without both . 2. That Christ loved God and man with a perfect constant Love , and never sinned by Omission or Commission . 3. That Christ died not only for our Original sin , or sin before Conversion , but for all our sin to our lives end . 4. That he who is supposed to have no sin of Omission , is supposed to have done all his duty . 5. That he that hath done all his duty , is not condemnable by that Law , yea hath right to all the Reward promised on Condition of that duty . 6. By Christs Material Righteousness , I mean , those Habits , Acts and Sufferings in which his Righteousness did consist , or was founded . 7. By his and our Formal Righteousness , I mean the Relation it self of being Righteous . 8. And I hold that Christs Righteousness , did not only Numerically ( as aforesaid ) but also thus totâ specie , in kind differ from ours , that his was a perfect Habitual and Actual Conformity to the Law of Innocency , together with the peculiar Laws of Mediator-ship , by which he merited Redemption for us , and Glory for himself and us : But ours is the Pardon of sin , and Right of Life , Purchased , Merited and freely given us by Christ in and by a new Covenant , whose condition is Faith with Repentance , as to the gift of our Justification now , and sincere Holiness , Obedience , Victory and Perseverance as to our possession of Glory . Now our Reasons against the denyed sence of Imputation are these . 1. In general this opinion setteth up and introduceth all Antinomianism or Libertinism , and Ungodliness , and subverteth the Gospel and all true Religion and Morality . I do not mean that all that hold it , have such effects in themselves , but only that this is the tendency and consequence of the opinion : For I know that many see not the nature and consequences of their own opinions , and the abundance that hold damnable errors , hold them but notionally in a peevish faction , and therefore not dammingly , but hold practically , and effectually the contrary saving truth . And if the Papists shall perswade Men that our doctrine , yea their 's that here mistake , cannot consist with a godly life , let but the lives of Papists and Protestants be compared . Yea in one of the Instances before given ; Though some of the Congregational-party hold what was recited , yet so far are they from ungodly lives , that the greatest thing in which I differ from them is , the overmuch unscriptural strictness of some of them , in their Church-admissions and Communion , while they fly further from such as they think not godly , than I think God would have them do , being generally persons fearing God themselves : ( Excepting the sinful alienation from others , and easiness to receive and carry false reports of Dissenters , which is common to all that fall into sidings . ) But the errors of any men are never the better if they be found in the hands of godly men : For if they be practised they will make them ungodly . 2. It confoundeth the Person of the Mediator , and of the Sinner : As if the Mediator who was proclaimed the Beloved of the Father , and therefore capable of reconciling us to him , because he was still well-pleased in him , had ( not only suffered in the room of the sinner by voluntary Sponsion , but also ) in suffering and doing , been Civilly the very person of the sinner himself ; that sinner I say , who was an enemy to God , and so esteemed . 3. It maketh Christ to have been Civilly as many persons as there be elect sinners in the World : which is both beside and contrary to Scripture . 4. It introduceth a false sence and supposition of our sin imputed to Christ , as if Imputatively it were his as it is ours , even the sinful Habits , the sinful Acts , and the Relation of evil , Wicked , Vngodly and Vnrighteous which resulteth from them : And so it maketh Christ really hated of God : For God cannot but hate any one whom he reputeth to be truly ungodly , a Hater of God , an Enemy to him , a Rebel , as we all were : whereas it was only the Guilt of Punishment , and not of Crime , as such that Christ assumed : He undertook to suffer in the room of sinners ; and to be reputed one that had so undertaken ; But not to be reputed really a sinner , an ungodly person , hater of God , one that had the Image of the Devil . 5. Nay it maketh Christ to have been incomparably the worst man that ever was in the World by just reputation ; and to have been by just imputation guilty of all the sins of all the Elect that ever lived , and reputed one of the Murderers of himself , and one of the Persecutors of his Church , or rather many : and the language that Luther used Catechrestically , to be strictly and properly true . 6. It supposeth a wrong sence of the Imputation of Adams sin to his posterity : As if we had been justly reputed persons existent in his person , and so in him to have been persons that committed the same sin ; whereas we are only reputed to be now ( not then ) persons who have a Nature derived from him , which being then seminally only in him , deriveth by propagation an answerable Guilt of his sinful fact , together with natural Corruption . 7. It supposeth us to be Justifiable and Justified by the Law of Innocency , made to Adam , as it saith [ Obey perfectly and Live. ] As if we fulfilled it by Christ : which is not only an addition to the Scripture , but a Contradiction . For it is only the Law or Covenant of Grace that we are Justified by . 8. It putteth , to that end , a false sence upon the Law of Innocency : For whereas it commandeth Personal Obedience , and maketh Personal punishment due to the offender : This supposeth the Law to say or mean [ Either thou , or one for thee shall Obey ; or , Thou shalt obey by thy self , or by another : And if thou sin thou shalt suffer by thy self , or by another . Whereas the Law knew no Substitute or Vicar , no nor Sponsor ; nor is any such thing said of it in the Scripture : so bold are men in their additions . 9. It falsly supposeth that we are not Judged and Justified by the new Covenant or Law of Grace , but ( but is said ) by the Law of Innocency . 10. It fathereth on God an erring judgment , as if he reputed , reckoned or accounted things to be what they are not , and us , to have done what we did not . To repute Christ a Sponsor for sinners who undertook to obey in their natures , and suffer in their place and stead , as a Sacrifice to redeem them , is all just and true : And to repute us those for whom Christ did this . But to repute Christ to have been really and every one of us , or a sinner , or guilty of sin it self ; or to repute us to have been habitually as Good as Christ was , or actually to have done what he did , either Naturally or Civilly and by Him as our substitute , and to repute us Righteous by possessing his formal personal Righteousness in it self ; All these are untrue , and therefore not to be ascribed to God. To Impute it to us , is but to Repute us as verily and groundedly Righteous by his Merited and freely-Given Pardon , and Right to Life , as if we had merited it our selves . 11. It feigneth the same Numerical Accident [ their Relation of Righteousness ] which was in one subject to be in another , which is Impossible . 12. It maketh us to have satisfied Divine Justice for our selves , and merited Salvation ( and all that we receive ) for our selves , in and by another : And so that we may plead our own Merits with God for Heaven and all his benefits . 13. The very making and tenor of the new Covenant , contradicteth this opinion : For when God maketh a Law or Covenant , to convey the effects of Christs Righteousness to us , by degrees and upon certain Conditions , this proveth that the very Righteousness in it self simply was not ours : else we should have had these effects of it both presently and immediately and absolutely without new Conditions . 14. This opinion therefore maketh this Law of Grace , which giveth the benefits to us by these degrees and upon terms , to be an injury to Believers , as keeping them from their own . 15. It seemeth to deny Christs Legislation in the Law of Grace , and consequently his Kingly Office. For if we are reputed to have fulfilled the whole Law of Innocency in Christ , there is no business for the Law of Grace to do . 16. It seemeth to make internal Sanctification by the Spirit needless , or at least , as to one half of its use : For if we are by just Imputation in Gods account perfectly Holy , in Christs Holiness the first moment of our believing , nothing can be added to Perfection ; we are as fully Amiable in the sight of God , as if we were sanctified in our selves ; Because by Imputation it is all our own . 17. And so it seemeth to make our after-Obedience unnecessary , at least as to half its use : For if in Gods true account , we have perfectly obeyed to the death by another , how can we be required to do it all or part again by our selves ? If all the debt of our Obedience be paid , why is it required again ? 18. And this seemeth to Impute to God a nature less holy and at enmity to sin , than indeed he hath ; if he can repute a man laden with hateful sins , to be as perfecty Holy , Obedient and Amiable to him as if he were really so in himself , because another is such for him . 19. If we did in our own persons Imputatively what Christ did , I think it will follow that we sinned ; that being unlawful to us which was Good in him . It is a sin for us to be Circumcised , and to keep all the Law of Moses , and send forth Apostles , and to make Church-Ordinances needful to Salvation . Therefore we did not this in Christ : And if not this , they that distinguish and tell us what we did in Christ , and what not , must prove it . I know that Christ did somewhat which is a common duty of all men , and somewhat proper to the Jews , and somewhat proper to himself : But that one sort of men did one part in Christ , and another sort did another part in him , is to be proved . 20. If Christ suffered but in the Person of sinful man , his sufferings would have been in vain , or no Satisfaction to God : For sinful man is obliged to perpetual punishment ; of which a temporal one is but a small part : Our persons cannot make a temporal suffering equal to that perpetual one due to man : but the transcendent person of the Mediator did . Obj. Christ bore both his own person and ours : It belongeth to him as Mediator to personate the guilty sinner . Ans . It belongeth to him as Mediator to undertake the sinners punishment in his own person . And if any will improperly call that , the Personating and Representing of the sinner , let them limit it , and confess that it is not simply , but in tantum , so far , and to such uses and no other , and that yet sinners did it not in and by Christ , but only Christ for them to convey the benefits as he pleased ; And then we delight not to quarrel about mere words ; though we like the phrase of Scripture better than theirs . 21. If Christ was perfectly Holy and Obedient in our persons , and we in him , then it was either in the Person of Innocent man before we sinned , or of sinful man. The first cannot be pretended : For man as Innocent had not a Redeemer . If of sinful man , then his perfect Obedience could not be meritorious of our Salvation : For it supposeth him to do it in the person of a sinner : and he that hath once sinned , according to that Law , is the Child of death , and uncapable of ever fulfilling a Law , which is fulfilled with nothing but sinless perfect perpetual Obedience . Obj. He first suffered in our stead and persons as sinners , and then our sin being pardoned , he after in our persons fulfilled the Law , instead of our after-Obedience to it . Ans . 1. Christs Obedience to the Law was before his Death . 2. The sins which he suffered for , were not only before Conversion , but endure as long as our lives : Therefore if he fulfilled the Law in our persons after we have done sinning , it is in the persons only of the dead . 3. We are still obliged to Obedience our selves . Obj. But yet though there be no such difference in Time , God doth first Impute his sufferings to us for pardon of all our sins to the death , and in order of nature , his Obedience after it , as the Merit of our Salvation . Ans . 1. God doth Impute or Repute his sufferings the satisfying cause of our Pardon , and his Merits of Suffering and the rest of his Holiness and Obedience , as the meritorious cause of our Pardon and our Justification and Glory without dividing them . But 2. that implyeth that we did not our selves reputatively do all this in Christ : As shall be further proved . 22. Their way of Imputation of the Satisfaction of Christ , overthroweth their own doctrine of the Imputation of his Holiness and Righteousness . For if all sin be fully pardoned by the Imputed Satisfaction , then sins of Omission and of habitual Privation and Corruption are pardoned ; and then the whole punishment both of Sense and Loss is remitted : And he that hath no sin of Omission or Privation , is a perfect doer of his duty , and holy ; and he that hath no punishment of Loss , hath title to Life , according to that Covenant which he is reputed to have perfectly obeyed . And so he is an heir of life , without any Imputed Obedience upon the pardon of all his Disobedience . Obj. But Adam must have obeyed to the Death if he would have Life eternal : Therefore the bare pardon of his sins did not procure his right to life . Ans . True , if you suppose that only his first sin was pardoned : But 1. Adam had right to heaven as long as he was sinless . 2. Christ dyed for all Adams sins to the last breath , and not for the first only : And so he did for all ours . And if all the sins of omission to the death be pardoned , Life is due to us as righteous . Obj. A Stone may be sinless , and yet not righteous nor have Right to life . Ans . True : because it is not a capable subject . But a man cannot be sinless , but he is Righteous , and hath right to life by Covenant . Obj. But not to punish is one thing and to Reward is another ? Ans . They are distinct formal Relations and Notions : But where felicity is a Gift and called a Reward only for the terms and order of Collation , and where Innocency is the same with perfect Duty , and is the title-Condition ; there to be punished is to be denyed the Gift , and to be Rewarded is to have that Gift as qualified persons : and not to Reward , is materially to punish ; and to be reputed innocent is to be reputed a Meriter . And it is impossible that the most Innocent man can have any thing from God , but by way of free-Gift as to the Thing in Value ; however it may be merited in point of Governing Paternal Justice as to the Order of donation . Obj. But there is a greater Glory merited by Christ , than the Covenant of works promised to man. Ans . 1. That 's another matter , and belongeth not to Justification , but to Adoption . 2. Christs Sufferings as well as his Obedience , considered as meritorious , did purchase that greater Glory . 3. We did not purchase or merit it in Christ , but Christ for us . 23. Their way of Imputation seemeth to me to leave no place or possibility for Pardon of sin , or at least of no sin after Conversion . I mean , that according to their opinion who think that we fulfilled the Law in Christ as we are elect from eternity , it leaveth no place for any pardon : And according to their opinion who say that we fulfilled it in him as Believers , it leaveth no place for pardon of any sin after Faith. For where the Law is reputed perfectly fulfilled ( in Habit & Act ) there it is reputed that the person hath no sin . We had no sin before we had a Being ; and if we are reputed to have perfectly obeyed in Christ from our first Being , we are reputed sinless . But if we are reputed to have obeyed in him only since our believing , then we are reputed to have no sin since our Believing . Nothing excludeth sin , if perfect Habitual and Actual Holiness and Obedience do not . 24. And consequently Christs blood shed and Satisfaction is made vain , either as to all our lives , or to all after our 〈◊〉 believing . 25. And then no believer must confess his sin , nor his desert of punishment nor repent of it , or be humbled for it . 26. And then all prayer for the pardon of such sin is vain , and goeth upon a false supposition , that we have sin to pardon . 27. And then no man is to be a partaker of the Sacrament as a Conveyance or Seal of such pardon ; nor to believe the promise for it . 28. Nor is it a duty to give thanks to God or Christ for any such pardon . 29. Nor can we expect Justification from such guilt here or at Judgment . 30. And then those in Heaven praise Christ in errour , when they magnifie him that washed them from such sins in his blood . 31. And it would be no lie to say that we have no sin , at least , since believing . 32. Then no believer should fear sinning , because it is Impossible and a Contradiction , for the same person to be perfectly innocent to the death , and yet a sinner . 33. Then the Consciences of believers have no work to do , or at least , no examining , convincing , self-accusing and self-judging work . 34. This chargeth God by Consequence of wronging all believers whom he layeth the least punishment upon : For he that hath perfectly obeyed , or hath perfectly satisfied , by himself or by another in his person , cannot justly be punished . But I have elsewhere fully proved , that Death and other Chastisements are punishments , though not destructive , but corrective : And so is the permission of our further sinning . 35. It intimateth that God wrongeth believers , for not giving them immediately more of the Holy Ghost , and not present perfecting them and freeing them from all sin : For though Christ may give us the fruits of his own merits in the time and way that pleaseth himself ; yet if it be we our selves that have perfectly satisfied and merited in Christ , we have present Right to the thing merited thereupon , and it is an injury to deny it us at all . 36. And accordingly it would be an injury to keep them so long out of Heaven , if they themselves did merit it so long ago . 37. And the very Threatning of Punishment in the Law of Grace would seem injurious or incongruous , to them that have already reputatively obeyed perfectly to the death . 38. And there would be no place left for any Reward from God , to any act of obedience done by our selves in our natural or real person : Because having reputatively fulfilled all Righteousness , and deserved all that we are capable of by another , our own acts can have no reward . 39. And I think this would overthrow all Humane Laws and Government : For all true Governours are the Officers of God , and do what they do in subordination to God ; and therefore cannot justly punish any man , whom he pronounceth erfectly Innocent to the death . 40. This maketh every believer ( at least ) as Righteous as Christ himself , as having true propriety in all the same numerical Righteousness as his own . And if we be as Righteous as Christ , are we not as amiable to God ? And may we not go to God in our Names as Righteous ? 41. This maketh all believers ( at least ) equally Righteous in degree , and every one perfect , and no difference between them . David and Solomon as Righteous in the act of sinning as before , and every weak and scandalous believer , to be as Righteous as the best . Which is not true , though many say that Justification hath no degrees , but is perfect at first ; as I have proved in my Life of Faith and elsewhere . 42. This too much levelleth Heaven and Earth ; For in Heaven there can be nothing greater than perfection . 43. The Scripture no-where calleth our Imputed Righteousness by the name of Innocency , or sinless Perfection , nor Inculpability Imputed . Nay when the very phrase of Imputing Christs Righteousness is not there at all , to add all these wrong descriptions of Imputation , is such Additions to Gods words as tendeth to let in almost any thing that mans wit shall excogitate and ill beseemeth them , that are for Scripture-sufficiency and perfection , and against Additions in the general . And whether some may not say that we are Imputatively Christ himself , Conceived by the Holy Ghost ; Born of the Virgin Mary , suffered under Pontius Pilate , Crucified , &c. I cannot tell . To conclude , the honest plain Christian may without disquieting the Church or himself , be satisfied in this certain simple truth ; That we are sinners and deserve everlasting misery : That Christ hath suffered as a Sacrifice for our sins in our room and stead , and satisfied the Justice of God : That he hath by his perfect Holiness and Obedience with those sufferings , merited our pardon and Life : That he never hereby intended to make us Lawless have us Holy , but hath brought us under a Law of Grace : which is the Instrument by which he pardoneth , justifieth and giveth us Right to life : That by this Covenant he requireth of us Repentance and true Faith to our first Justification , and sincere Obedience , Holiness and Perseverance to our Glorification , to be wrought by his Grace and our Wills excited and enabled by it : That Christs Sufferings are to save us from suffering ; but his Holiness and Obedience are to merit Holiness , Obedience & Happiness for us , that we may be like him , and so be made personally amiable to God : But both his Sufferings and Obedience , do bring us under a Covenant , where Perfection is not necessary to our Salvation . CHAP. V. The Objections Answered . Obj. 1. YOV confound a Natural and a Political person : Christ and the several believing sinners are not the same natural Person , but they are the same Political . As are with us , saith Dr. Tullie , the Sponsor and the Debtor , the Attorney and the Clyent , the Tutor and the Pupil ; so are all the faithful in Christ , both as to their Celestial regenerate nature , of which he is the first Father , who begetteth sons by his Spirit and seed of the Word to his Image , and as to Righteousness derived by Legal Imputation . Vid. Dr. Tullie , Justif . Paul. p. 80 , 81. It 's commonly said that Christ as our surety is our Person . Ans . 1. The distinction of a Person into Natural and Political or Legal , is equivoci in sua equivocata : He therefore that would not have contention cherished and men taught to damn each other for a word not understood , must give us leave to ask what these equivocals mean. What a Natural Person signifieth , we are pretty well agreed ; but a Political Person is a word not so easily and commonly understood . Calvin tells us that Persona definitur homo qui caput habet civile . ( For omnis persona est homo , sed non vicissim : Homo cum est vocabulum naturae ; Persona juris civilis . ) And so ( as Albenius ) civitas , municipium , Castrum , Collegium , Vniversitas , & quod . libet corpus , Personae appellatione continetur , ut Spigel . But if this Definition be commensurate to the common nature of a civil person , then a King can be none ; nor any one that hath not a civil head . This therefore is too narrow . The same Calvin ( in n. Personae ) tells us , that Seneca Personam vocat , cum prae se fert aliquis , quod non est ; A Counterfeit : But sure this is not the sence of the Objectors . In general saith Calvin , Tam hominem quam qualitatem hominis , seu Conditionem significat . But it is not sure every Quality or Condition : Calvin therefore giveth us nothing satisfactory , to the decision of the Controversie which these Divines will needs make , whether each believer and Christ be the same Political Person . Martinius will make our Controversie no easier by the various significations gathered out of Vet. Vocab . Gel. Scaliger , Valla ; Which he thus enumerateth . 1. Persona est accidens conditio hominis , qualitas quâ homo differt ab homine , tum in animo , tum in corpore , tum in externis . 2. Homo qualitate dictâ proditus : 3. Homo insigni qualitate praeditus habens gradum eminentiae , in Ecclesia Dei , &c. 4. Figura , seu facies ficta , larva histrionica , &c. 5. Ille qui sub hujusmodi figura aliquam representat , &c. 6. Figura eminens in aedificiis quae ore aquam fundit , &c. Individua substantia humana , seu singularis homo . 8. Individua substantia Intelligens quaelibet . Now which of these is Persona Politica vel Legalis . Let us but agree what we mean by the word and I suppose we shall find that we are agreed of the Matter . When I deny the Person of Christ and the sinner to have been the same , or to be so reputed by God , I mean by Person , univocally or properly , An Individual Intelligent substance . And they that mean otherwise are obliged to Define ; For Analogum per se positum stat pro ▪ suo significato famosiore . If they mean that Christ and the Believer are the same as to some Quality , or Condition , let them tell us what Quality or Condition it is , and I think we shall be found to be of one mind . But I think by the similitudes of a Sponsor , Attorney , and Guardian , that they mean by a Political Person ( not as a society , nor such as agree in Quality , but ) A natural Person so related to another Natural person , as that what he doth and suffereth , Is or Hath , is limitedly to certain ends and uses as effectual as if that other person himself did and suffered , Were or Had numerically the same thing . I obtrude not a sense on others , but must know theirs before I can know where we differ . And if this be the meaning , we are agreed : Thus far ( though I greatly dislike their way that lay much stress on such humane phrases , ) I grant the thing meant by them . Christs Holiness Habitual and Actual , and his Merits and Satisfaction are as effectual to a believers Justification and Salvation upon the terms of the Covenant of Grace ( which is sealed by baptism ) as if we had been , done and suffered the same our selves . But still remember that this is only [ limitedly ] to these uses , and on these termes and no other , and I think that this is the meaning of most Divines that use this phrase . But the sense of those men that I differ from and write against ( the Libertines and Antinomians , and some others that own not those names , ) is this : that A Legal Person is one so Related to anothers Natural person as that what he Hath , Doth , or Suffereth in such a case , is ( not only effectual as aforesaid to others , but ) is in itself simply Reputed or Imputed to be Morally , though not physically , the Habit , Act and Suffering , the Merit and satisfactory Sacrifice of the other person : And so being the reputed Haver , Doer or Sufferer , Meriter or Satisfyer himself , he hath absolute right to all the proper results or benefits . And so a man may indeed many ways among us Represent or Personate another . If I by Law am Commanded to do this or that service per meipsum aut per alium , I do it in the Moral or Law-sence , because the other doth it in my name and I am allowed so to do it . So if I appear or answer by any Proctor or Attorney ; if the Law make it equal to my personal appearance and answer , it is said that I did it by him : ( but only so far as he doth it as my Representer or in my name ) : So if I pay a debt by the hand of my Servant or any Messenger , if so allowed , I do it by that other . So indeed a Pupil , doth by his Guardian what his Guardian doth , only so far as the Law obligeth him to consent or stand to it . We did not thus our selves fulfil all the Law in and by Christ : Nor are we thus the Proprietors of his Habitual perfection , Merits or Satisfaction . The common reason given by the contrary-minded is , that he was our Surety , or Sponsor , or fidejussor : and so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.22 . and I remember not any other text of Scripture allegable for that title . But this word doth not necessarily signifie any such Representer of our Persons as aforesaid . Nay when he is called thus the fidejussor of a better Covenant , it seemeth plain that it is Gods Covenant as such , and so Gods Sponsor that is meant ; and as Grotius saith Moses pro Deo spospondit in Lege Veteri : Jesus pro Deo in Lege Nova : Lex utraque & pactum continet , promissa habet . Sponsorem dare solent minûs nati : & Moses & Deus hominibus melius nati erant quam Deus qui inconspicuus . So also Dr. Hamond [ He was Sponsor and Surety for God , that it should be made good to us on Gods part , on Condition that we performed that which was required of us : ] And here they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament , never intended that it was our Part of the Covenant that is meant by a Testament : But ( the most Judicious expositor , ) Mr. Lawson on the text , truly saith [ The Scriptures of Moses and the Prophets translated into Greek will tell us ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always signifieth a Law or a Covenant , and for the most part both : so it doth in the writings of the Apostles and Evangelists where it seldom signifieth the last Will and Testament of a man. The same thing is a Law in respect of the precepts , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned Surety , signifieth one that undertaketh for another to see something paid or performed : And though the word is not found in the New Testament except in this place , &c. But Varnius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator ; and so it is taken here as it 's expounded by the Apostle in the Chapter following : And because a Priest doth undertake to procure from God , both the Confirmation and performance of the promises to the people , and to that end mediates between both ; therefore he is a Surety and Mediator of the Covenant , and in this respect the Surety and Mediator of the Covenant is a Priest . ] So Calvin ( though almost passing it by ) seemeth to intimate that which I think is the truth , that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods Covenant from the sacerdotal appropinquation , mentioned vers . 19. &c. And M●rlorate after Theoph●lact , Sponsorem pro Mediatore & intercessore posuit . So Paraeus in loc . Est novi faederis Sponsor Christus , quia novum faedus sanguine & morte sua obsignavit . So the Dutch Annot. and many others , besides the Ancients , by a Sponsor , tell us is meant a Mediator . And we grant that a Mediator is not of one , but doth somewhat on the behalf of both parties . But that as Mediator he Is ; Hath , Doth , Suffereth , Meritteth , Satisfyeth ; so as the Representer or person of each believer , as that every such Person is supposed in Law to have Been , Done , Suffered , Merited , thus in and by the Mediator , is neither signified by this or any other text . 2. And they that distinguish of a Natural and Political Person , do but darken the case by an ill-expressed distinction , which indeed is not of two sorts of Persons , but between Reality and Acceptation , taking Person properly for a Natural Person : It 's one thing to be such a Person , and another thing to have the Act , Passion , Merit , &c. Accepted for that other Person : And this latter signifieth , either 1. That it was done by the other person mediately , as being a cheif Cause acting by his Instrument . 2. Or that it was done for that other Person by another . The first is our denyed sence , and the second our affirmed sence . Among us Sureties and Sponsors are of several sorts : Grotius de Jure Belli tells you of another sense of Sponsion in the Civil Law , than is pertinent to the objectors use : And in Baptism the same word , hath had divers senses as used by persons of different intentions . The time was when the Sponsor was not at all taken for the Political Person ( as you call it ) of Parent or Child , nor spake as their Instrument , in their name : But was a Third person , who ( because many parents Apostatized , and more Died in the Childs minority ) did pass his word , 1. That the Parent was a credible Person , 2. That if he Dyed so soon or Apostatized , he himself would undertake the Christian Education of the Child . But the Parent himself was Sponsor for the Child in a stricter sense , ( as also Adopting Pro-parents were , & as some take God-fathers to be now , ) that is , they were taken for such , whose Reason , will and word , we authorised to dispose of the Child as obligingly , as if it had been done by his own reason will and word , so be it , it were but For his good , and the Child did own it when he came to age : And so they were to speak as in the Childs name , as if Nature or Charity made them his Representers , in the Judgment of many . ( Though others rather think that they were to speak as in their own persons , e. g. I dedicate this Child to God , and enter him into the Covenant as obliged by my Consent . ) But this sense of Sponsion is nothing to the present Case . They that lay all upon the very Name of a Surety as if the word had but one signification , and all Sureties properly represented the person of the Principal obliged person , do deal very deceitfully : There are Sureties or Sponsors , 1. For some Duty , 2. For Debt , 3. For Punishment . 1. It is one thing to undertake that another shall do a Commanded duty : 2. It 's another thing to undertake that else I will do it for him : 3. It 's another thing to be Surety that he shall pay a Debt , or else I will pay it for him : 4. It 's another thing to undertake that he shall suffer a penalty , or else to suffer for him , or make a Valuable Compensation . 1. And it 's one kind of Surety that becometh a second party in the bond , and so maketh himself a debtor ; 2. And it s another sort of Surety that undertaketh only the Debt afterward voluntarily as a Friend ; who may pay it on such Conditions as he and the Creditor think meet , without the Debtors knowledg . Every Novice that will but open Calvin may see that Fidejussor and Sponsor are words of very various signification ; and that they seldom or never signifie the Person Natural or Political ( as you call it ) of the Principal : Sponsor est qui sponte & non rogatus pro alio promittit , ut Accurs . vel quicunque spondet , maximè pro aliis : Fidejubere est suo periculo fore id , de quo agitur , recipere : Vel , fidem suam pro alio obligare . He is called Adpromissor , and he is Debtor , but not the same person with the Principal , but his promise is accessoria obligatio , non principalis . Therefore Fidejussor sive Intercessor non est conveniendus , nisi prius debitore principali convento : Fidejussores a correis ita differunt , quod hi suo & proprio morbo laborant , illi vero alieno tenentur : Quare fideijussori magis succurrendum censent : Veniâ namque digni sunt qui alienâ tenentur Culpâ , cujusmodi sunt fidejussores pro alieno debito obligati , inquit Calv. There must be somewhat more than the bare name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once used of Christ as Mediator of Gods Covenant , or the name of a Surety as now used among men , that must go to prove that the Mediator and the several sinners are the same Legal Persons in Gods account . But seeing Legal-Personality is but a Relation of our Natural person , to another Natural person , that we may not quarrel and tear the Church when really we differ not 1. Let our agreement be noted . 2. Our difference intelligibly stated . 1. It is granted ( not only by Dr. Tullie , but others that accurately handle the Controversie , ) 1. That Christ and the Believer never were nor are our Natural person ; and that no union with him maketh us to be Christ , or God , nor him to be Peter , John , or Paul , &c. That we know of no third sort of Natural person , ( which is neither Jesus , nor Peter , John , &c. ) But composed of both united , which is constituted by our Union . For though it be agreed on , that the same Spirit that is in Christ is ( operatively ) also in all his Members , and that therefore our Communion with him is more than Relative , and that from this Real-Communion , the name of a Real-Vnion may be used ; yet here the Real-Vnion is not Personal ( as the same Sun quickeneth and illuminateth a Bird and a Frog and a Plant , and yet maketh them not our person : ) Therefore he that will say we are Physically one with Christ , and not only Relatively ; but tell us [ ONE What ? ] and make his words Intelligible ; and must deny that we are ONE PERSON : and that by that time we are not like to be found differing . But remember that while Physical Communion , is confessed by all , what VNION we shall from thence be said to have ( this Foundation being agreed on ) is like to prove but a question , de realitione & nomine . 2. Yea all the world must acknowledg that the whole Creation is quoad praesentiam & derivationem more dependant on God than the fruit is on the Tree , or the Tree on the Earth , and that God is the inseperate Cause of our Being , Station , and Life ; And yet this natural intimateness , and influx , and causality , maketh not GOD and every Creature absolutely or personally One. 3. It is agreed therefore that Christ's Righteousness is neither materially nor formally , any Accident of our natural Persons ; ( and an Accident it is ) unless it can be reduced to that of Relation . 1. The Habits of our Person , cannot possibly be the habits of another inherently . 2. The actions of one cannot possibly be the actions of another , as the Agent , unless as that other as a principal Cause , acteth by the other as his Instrument or second Cause . 3. The same fundamentum relationis inherent in One Person , is not inherent in another if it be a personal Relation : And so the same individual Relation that is one Mans , cannot numerically be another Mans , by the same sort of in-being , propriety ▪ or adherence . Two Brothers have a Relation in kind the same , but not unmerically . 4. And it is agreed that God judgeth not falsly , and therefore taketh not Christ's Righteousness to be any more or otherwise ours ; than indeed it is ; nor imputeth it to us erroneously . 5. Yet it is commonly agreed , that Christ's Righteousness is OVRS in some sense ; And so far is justly reputed Ours , or imputed to us as being Ours . 6. And this ambiguous syallable [ OVRS ] ( enough to set another Age of Wranglers into bitter Church-tearing strife , if not hindred by some that will call them to explain an ambiguous word ) is it that must be understood to end this Controversie . Propriety is the thing signified . 1. In the strictest sense that is called Ours , which inhereth in us , or that which is done by us . 2. In a larger ( Moral ) sense , that which a Man as the principal Cause , doth by another as his Instrument , by authorizing , commanding , perswading , &c. 3. In a yet larger sense that may be called OVRS , which a third person doth partly instead of what we should have done ( had , or suffered ) and partly for our use , or benefit . 4. In a yet larger sense that may be called OVRS , which another hath , or doth , or suffereth for our Benefit , ( though not in our stead ) and which will be for our good , ( as that which a Friend or Father hath , is his Friends or Childs , and all things are Ours , whether Paul , or &c. and the Godly are owners of the World , in as much as God will use all for their good ) . 7. It is therefore a Relation which Christ's Righteousness hath to us , or we to it , that must here be meant by the word [ OVRS ] : Which is our RIGHT or Jus ; And that is acknowledged to be no Jus or Right to it in the foresaid denied sense ; And it is agreed that some Right it is . Therefore , to understand what it is , the Titulus seu Fundamentum juris must be known . 8. And here it is agreed ; 1. That we are before Conversion or Faith related to Christ as part of the Redeemed World , of whom it is said , 2 Cor. 5.19 . That God was in Christ , reconciling the World to himself , not imputing to them their sins , &c. 2. That we are after Faith related to Christ as his Covenanted People , Subjects , Brethren , Friends , and Political Members ; yea , as such that have Right to , and Possession of Real Communion with him by his Spirit : And that we have then Right to Pardon , Justification , and Adoption , ( or have Right to Impunity in the promised degree , and to the Spirits Grace , and the Love of God , and Heavenly Glory ) . This Relation to Christ and this Right , to the Benefits of his Righteousness are agreed on : And consequently that his Righteousness is OVRS , and so may be called , as far as the foresaid Relations and Rights import . II. Now a Relation ( as Ockam hath fully proved ) having no real entity , beside the quid absolutum , which is the Subject , Fundamentum , or Terminus , he that yet raileth at his Brother as not saying enough , or not being herein so wise as he , and will maintain that yet Christ's Righteousness is further OVRS , must name the Fundamentum of that Right or Propriety : What more is it that you mean ? I think the make-bates have here little probability of fetching any more Fuel to their Fire , or turning Christ's Gospel into an occasion of strife and mutual enmity , if they will but be driven to a distinct explication , and will not make confusion and ambiguous words their defence and weapons . If you set your quarrelsome Brains on work , and study as hard as you can for matter of Contention , it will not be easie for you to find it , unless you will raze out the names of Popery , Socinianism , Arminianism , or Solifidianism , Heresie , &c. instead of real Difference . But if the angriest and lowdest Speakers be in the right , Bedlam and Billingsgate may be the most Orthodox places . Briefly , 1. The foresaid Benefits of Christ's Righteousness , ( Habitual , Active and Passive ) as a Meritorious , Satisfactory , Purchasing Cause , are ours . 2. To say that the Benefits are Ours , importeth that the Causal Righteousness of Christ is related to us , and the Effects as such a Cause : and so is it self OVRS , in that sense , that is , so related . 3. And Christ himself is OVRS , as related to us as our Saviour ; the Procurer and Giver of those Benefits . And do you mean any more by [ OVRS ] ? If you say that we deny any Benefits of Christ's Righteousness which you assert , name what they are . If you say that we deny any true Fundamentum juris , or reason of our title , name what that is . If you say that we deny any true Relation to Christ himself , tell us what it is : If you cannot , say that you are agreed . 1. If you say that the Benefit denied by us , is that we are judged by God , as those that ( habitually and actively ) have perfectly fulfilled the Law of Innocency our selves , though not in our natural Persons , yet by Christ as representing us , and so shall be justified by that Law of Innocency as the Fulfiller of it , we do deny it , and say , That you subvert the Gospel , and the true Benefits which we have by Christ . 2. If you say that we deny that God esteemeth or reputeth us , to be the very Subjects of that Numerical Righteousness , in the Habits , Acts , Passion or Relation , which was in the Person of Christ , or to have done , suffered , or merited our selves in and by him , as the proper Representer of our Persons therein ; and so that his Righteousness is thus imputed to us as truly in it self our own propriety , we do deny it , and desire you to do so also , lest you deny Christianity . 2. If you blame us for saying , That we had or have no such Relation to Christ , as to our Instrument , or the proper full Representer of each Believers particular Person , by whom we did truly fulfil the Law of Innocency , habitually and actively , and satisfied , merited , &c. We do still say so , and wish you to consider what you say , before you proceed to say the contrary . But if you come not up to this , where will you find a difference . Object . 2. Christ is called The Lord our Righteousness , and he is made Righteousness to us , and we are made the Righteousness of God in him , 2 Cor. 5.21 , &c. And by the Obedience of one , many are made Righteous . Answ . And are we not all agreed of all this ? But can his Righteousness be Ours no way but by the foresaid Personation Representating ? How prove you that ? He is Our Righteousness , and his Obedience maketh us Righteous . 1. Because the very Law of Innocency which we dishonoured and broke by sin , is perfectly fulfilled and honoured by him , as a Mediator , to repair the injury done by our breaking it . 2. In that he suffered to satisfie Justice for our sin . 3. In that hereby he hath merited of God the Father , all that Righteousness which we are truly the Subjects of , whether it be Relative , or Qualitative , or Active ; that is , 1. Our Right to Christ in Union to the Spirit , to Impunity , and to Glory ; And , 2. The Grace of the Spirit by which we are made Holy , and fulfil the Conditions of the Law of Grace . We are the Subjects of these , and he is the Minister , and the meritorious Cause of our Life , is well called Our Righteousness , and by many the material Cause , ( as our own perfect Obedience would have been ) because it is the Matter of that Merit . 4. And also Christ's Intercession with the Father , still procureth all this as the Fruit of his Merits . 5. And we are Related as his Members ( though not parts of his Person as such ) to him that thus merited for us . 6. And we have the Spirit from him as our Head. 7. And he is our Advocate , and will justifie us as our Judg. 8. And all this is God's Righteousness designed for us , and thus far given us by him . 9. And the perfect Justice and Holiness of God , is thus glorified in us through Christ . And are not all these set together enough to prove , that we justly own all asserted by these Texts ? But if you think that you have a better sense of them , you must better prove it , than by a bare naming of the words . Object . 3. If Christ's Righteousness be Ours , then we are Righteous by it as Ours ; and so God reputeth it but as it is : But it is Ours ; 1. By our Vnion with him . 2. And by his Gift , and so consequently by God's Imputation . Answ . 1. I have told you before that it is confessed to be Ours ; but that this syllable OVRS hath many senses ; and I have told you in what sense , and how far it is OVRS , and in that sense we are justified by it , and it is truly imputed to us , or reputed or reckoned as OVRS : But not in their sense that claim a strict Propriety in the same numerical Habits , Acts , Sufferings , Merits , Satisfaction , which was in Christ , or done by him , as if they did become Subjects of the same Accidents ; or , as if they did it by an instrumental second Cause . But it is OVRS , as being done by a Mediator , instead of what we should have done , and as the Meritorious Cause of all our Righteousness and Benefits , which are freely given us for the sake hereof . 2. He that is made Righteousness to us , is also made Wisdom , Sanctification and Redemption to us : but that sub genere Causae Efficientis , non autem Causae Constitutivae : We are the Subjects of the same numerical Wisdom and Holiness which is in Christ . Plainly the Question is , Whether Christ or his Righteousness , Holiness , Merits , and Satisfaction , be Our Righteousness Constitutively , or only Efficiently ? The Matter and Form of Christ's Personal Righteousness is OVRS , as an Efficient Cause , but it is neither the nearest Matter , or the Form of that Righteousness which is OVRS as the Subjects of it ; that is , It is not a Constitutive Cause nextly material , or formal of it . 3. If our Union with Christ were Personal , ( making us the same Person ) then doubtless the Accidents of his Person would be the Accidents of ours , and so not only Christ's Righteousness , but every Christians would be each of Ours : But that is not so . Nor is it so given us by him . Object . 4. You do seem to suppose that we have none of that kind of Righteousness at all , which consisteth in perfect Obedience and Holiness , but only a Right to Impunity and Life , with an imperfect Inherent Righteousness in our selves : The Papists are forced to confess , that a Righteousness we must have which consisteth in a conformity to the preceptive part of the Law , and not only the Retributive part : But they say , It is in our selves , and we say it is Christ's imputed to us . Answ . 1. The Papists ( e. g. Learned Vasque● in Rom. 5. ) talk so ignorantly of the differences of the Two Covenants , or the Law of Innocency and of Grace , as if they never understood it . And hence they 1. seem to take no notice of the Law of Innocency , or of Nature now commanding our perfect Obedience , but only of the Law of Grace . 2. Therefore they use to call those Duties but Perfections ; and the Commands that require them , but Counsels , where they are not made Conditions of Life : and sins not bringing Damnation , some call Venial , ( a name not unfit ) and some expound that as properly no sin , but analogically . 3. And hence they take little notice , when they treat of Justification , of the Remitting of Punishment ; but by remitting Sin , they usually mean the destroying the Habits : As if they forgot all actual sin past , or thought that it deserved no Punishment , or needed no Pardon : For a past Act in it self is now nothing , and is capable of no Remission but Forgiveness . 4. Or when they do talk of Guil● of Punishment , they lay so much of the Remedy on Man's Satisfaction , as if Christ's Satisfaction and Merits had procured no pardon , or at least , of no temporal part of Punishment . 5. And hence they ignorantly revile the Protestants , as if we denied all Personal Inherent Righteousness , and trusted only to the Imputation of Christ's Righteousness as justifying wicked unconverted Men : The Papists therefore say not that we are innocent or sinless , ( really or imputatively ) ; no not when they dream of Perfection and Supererrogation , unless when they denominate Sin and Perfection only from the Condition of the Law of Grace , and not that of Innocency . 2. But if any of them do as you say , no wonder if they and you contend : If one say , We are Innocent , or Sinless in reality , and the other , we are so by Imputation , when we are so no way at all ( but sinners really , and so reputed ) ; what Reconciliation is there to be expected , till both lay by their Errour ? Object . 5. How can God accept him as just , who is really and reputedly a Sinner ? This dishonoureth his Holiness and Justice . Answ . Not so : Cannot God pardon sin , upon a valuable Merit and Satisfaction of a Mediator ? And though he judg us not perfect now , and accept us not as such ; yet 1. now he judgeth us Holy , 2. and the Members of a perfect Saviour ; 3. and will make us perfect and spotless , and then so judg us , having washed us from our sins in the Blood of the Lamb. Object . 6. Thus you make the Reatus Culpae , not pardoned at all , but only the Reatus Poenae . Answ . 1. If by Reatus Culpae be meant the Relation of a Sinner as he is Revera Peccator , and so to be Reus , is to be Revera ipse qui peccavit ; then we must consider what you mean by Pardon : For if you mean the nullifying of such a Guilt , ( or Reality ) it is impossible , because necessiate existentiae , he that hath once sinned , will be still the Person that sinned , while he is a Person , and the Relation of one that sinned will cleave to him : It will eternally be a true Proposition , [ Peter and Paul did sin ] ; But if by Pardon you mean , the pardoning of all the penalty which for that sin is due , ( damni vel sensus ) so it is pardoned ; and this is indeed the Reatus poenae : Not only the Penalty , but the Dueness of that Penalty , or the Obligation to it , is remitted and nullified . 2. Therefore if by Reatus Culpae you mean an Obligation to Punishment for that Fault , this being indeed the Reatus poenae , as is said , is done away . So that we are , I think , all agreed de re ; And de nomine you may say that the Reatus Culpae is done away or remitted , or not , in several senses : In se it is not nullified , nor can be : But as Dueness of Punishment followeth , that is pardoned . Object . 7. You have said , That though we were not personally but seminally in Adam when he sinned , yet when we are Persons , we are Persons guilty of his actual sin : And so we must be Persons that are Partakers of Christ's Actual Righteousness , and not only of its Effects , as soon as we are Believers . For Christ being the Second Adam , and publick Person ▪ we have our part in his Righteousness , as truly and as much as in Adam's sin . Answ . 1. We must first understand how far Adam's sin is ours : And first I have elsewhere proved that our Covenant-Vnion and Interest supposeth our Natural Vnion and Interest ; and that it is an adding to God's Word and Covenant , to say , That he covenanted that Adam should personate each one of his Posterity in God's imputation or account , any further than they were naturally in him ; and so that his innocency or sin should be reputed theirs , as far as if they had been personally the Subjects and Agents . The Person of Peter never was in Reality or God's Reputation , the Person of Adam . ( Nor Adam's Person the Person of Peter ) : But Peter being virtually and seminally in Adam , when he sinned , his Person is derived from Adam's Person : And so Peter's Guilt is not numerically the same with Adams , but the Accident of another Subject , and therefore another Accident , derived with the Person from Adam ( and from nearer Parents ) . The Fundamentum of that Relation ( of Guilt ) is the Natural Relation of the Person to Adam , ( and so it is Relatio in Relatione fundata ) . The Fundamentum of that natural Relation , is Generation , yea a series of Generations from Adam to that Person : And Adam's Generation being the Communication of a Guilty Nature with personality to his Sons and Daughters , is the fundamentum next following his personal Fault and Guilt charged on him by the Law : So that here is a long series of efficient Causes , bringing down from Adam's Person and Guilt a distinct numerical Person and Guilt of every one of his later Posterity . 2. And it is not the same sort of Guilt , or so plenary , which is on us , for Adam's Act , as was on him , but a Guilt Analogical , or of another sort : that is , He was guilty of being the wilful sinning Person , and so are not we , but only of being Persons whose Being is derived by Generation from the wilful sinning Persons , ( besides the guilt of our own inherent pravity ) : That is , The Relation is such which our Persons have to Adam ' s Person , as make it just with God to desert us , and to punish us for that and our pravity together . This is our Guilt of Original sin . 3. And this Guilt cometh to us by Natural Propagation , and resultancy from our very Nature so propagated . And now let us consider of our contrary Interest in Christ . And , 1. Our Persons are not the same as Christ's Person , ( nor Christ's as ours ) nor ever so judged or accounted of God. 2. Our Persons were not naturally , seminally , and virtually in Christ's Person ( any further than he is Creator and Cause of all things ) as they were in Adams . 3. Therefore we derive not Righteousness from him by Generation , but by his voluntary Donation or Contract . 4. As he became not our Natural Parent , so our Persons not being in Christ when he obeyed , are not reputed to have been in him naturally , or to have obeyed in and by him . 5. If Christ and we are reputed one Person , either he obeyed in our Person , or we in his , or both . If he obeyed as a Reputed Sinner in the Person of each Sinner , his Obedience could not be meritorious , according to the Law of Innocency , which required sinless Perfection ; And he being supposed to have broken the Law in our Persons , could not so be supposed to keept it . If we obeyed in his Person , we obeyed as Mediators , or Christ's , of which before . 6. But as is oft said , Christ our Mediator undertook in a middle Person to reconcile God and Man , ( not by bringing God erroneously to judg that he or we were what we are not , or did what we did not , but ) by being , doing , and suffering for us , that in his own Person , which should better answer God's Ends and Honour , than if we had done and suffered in our Persons , that hereby he might merit a free Gift of Pardon and Life ( with himself ) to be given by a Law of Grace to believing penitent Accepters . And so our Righteousness , as is oft opened , is a Relation resulting at once from all these Causes as fundamental to it , viz. Christ's Meritorious Righteousness , his free Gift thereupon , and our Relation to him as Covenanters or United Believers . And this is agreed on . Object . 8. As Christ is a Sinner by imputation of our sin , so we are Righteous , by the imputation of his Righteousness . But it is our sin it self that is imputed to Christ : Therefore it is his Righteousness it self that is imputed to us . Answ . 1. Christ's Person was not the Subject of our personal Relative Guilt , much less of our Habits or Acts. 2. God did not judg him to have been so . 3. Nay , Christ had no Guilt of the same kind reckoned to be on him ; else those unmeet Speeches , used rashly by some , would be true , viz. That Christ was the greatest Murderer , Adulterer , Idolater , Blasphemer , Thief , &c. in all the World , and consequently more hated of God , ( for God must needs hate a sinner as such ) . To be guilty of sin as we are , is to be reputed truly to be the Person that committed it : But so was not Christ , and therefore not so to be reputed . Christ was but the Mediator that undertook to suffer for our sins , that we might be forgiven ; and not for his own sin , real or justly reputed : Expositors commonly say that to be [ made sin for us ] , is but to be made [ a Sacrifice for sin ] . So that Christ took upon him neither our numerical guilt of sin it self , nor any of the same species ; but only our Reatum Poenae , or Debt of Punishment , or ( lest the Wrangler make a verbal quarrel of it ) our Reatum Culpae non qua talem & in se , sed quatenus est fundamentum Reatus poenae : And so his Righteousness is ours ; not numerically the same Relation that he was the Subject of made that Relation to us ; nor yet a Righteousness of the same Species as Christ's is given us at all , ( for his was a Mediators Righteousness , consisting in , 1. perfect Innocency ; 2. And that in the Works of the Jewish Law , which bind us not ; 3. And in doing his peculiar Works , as Miracles , Resurrection , &c. which were all His Righteousness as a conformity to that Law , and performance of that Covenant , which was made with , and to him as Mediator ) . But his Righteousness is the Meritorious Cause and Reason of another Righteousness or Justification ( distinct from his ) freely given us by the Father and himself by his Covenant . So that here indeed the Similitude much cleareth the Matter ; And they that will not blaspheme Christ by making guilt of sin it self in its formal Relation to be his own , and so Christ to be formally as great a sinner as all the Redeemed set together , and they that will not overthrow the Gospel , by making us formally as Righteous as Christ in kind and measure , must needs be agreed with us in this part of the Controversie . Object . 9. When you infer , That if we are reckoned to have perfectly obeyed in and by Christ , we cannot be again bound to obey our selves afterward , nor be guilty of any sin ; you must know that it 's true , That we cannot be bound to obey to the same ends as Christ did , ( which is to redeem us , or to fulfil the Law of Works ) But yet we must obey to other ends , viz. Ingratitude , and to live to God , and to do good , and other such like . Answ . 1. This is very true , That we are not bound to obey to all the same ends that Christ did , as to redeem the World , nor to fulfil the Law of Innocency . But hence it clearly followeth that Christ obeyed not in each of our Persons legally , but in the Person of a Mediator , seeing his due Obedience and ours have so different Ends , and a different formal Relation , ( his being a conformity proximately to the Law , given him as Mediator ) that they are not so much as of the same species , much less numerically the same . 2. And this fully proveth that we are not reckoned to have perfectly obeyed in and by him : For else we could not be yet obliged to obey , though to other ends than he was : For either this Obedience of Gratitude is a Duty or not ; If not , it is not truly Obedience , nor the omission sin : If yea , then that Duty was made a Duty by some Law : And if by a Law we are now bound to obey in gratitude ( or for what ends soever ) either we do all that we are so bound to do , or not . If we do it ( or any of it ) then to say that we did it twice , once by Christ , and once by our selves , is to say that we were bound to do it twice , and then Christ did not all that we were bound to , but half : But what Man is he that sinneth not ? Therefore seeing it is certain , that no Man doth all that he is bound to do by the Gospel , ( in the time and measure of his Faith , Hope , Love , Fruitfulness , &c. ) it followeth that he is a sinner , and that he is not supposed to have done all that by Christ which he failed in , both because he was bound to do it himself , and because he is a sinner for not doing it . 3. Yea , the Gospel binds us to that which Christ could not do for us , it being a Contradiction . Our great Duties are , 1. To believe in a Saviour . 2. To improve all the parts of his Mediation by a Life of Faith. 3. To repent of our sins . 4. To mortifie sinful Lusts in our selves . 5. To fight by the Spirit against our flesh . 6. To confess our selves sinners . 7. To pray for pardon . 8. To pray for that Grace which we culpably want . 9. To love God for redeeming us . 10. Sacramentally to covenant with Christ , and to receive him and his Gifts ; with many such like ; which Christ was not capable of doing in and on his own Person for us , though as Mediator he give us Grace to do them , and pray for the pardon of our sins , as in our selves . 4. But the Truth which this Objection intimateth , we all agree in , viz. That the Mediator perfectly kept the Law of Innocency , that the keeping of that Law might not be necessary to our Salvation , ( and so such Righteousness necessary in our selves ) but that we might be pardoned for want of perfect Innocency , and be saved upon our sincere keeping of the Law of Grace , because the Law of Innocency was kept by our Mediator , and thereby the Grace of the New-Covenant merited , and by it Christ , Pardon , Spirit and Life , by him freely given to Believers . Object . 10. The same Person may be really a sinner in himself , and yet perfectly innocent in Christ , and by imputation . Answ . Remember that you suppose here the Person and Subject to be the same Man : And then that the two contrary Relations of perfect Innocency , or guiltlesness , and guilt of any , ( yea much sin ) can be consistent in him , is a gross contradiction . Indeed he may be guilty , and not guilty in several partial respects ; but a perfection of guiltlesness excludeth all guilt . But we are guilty of many a sin after Conversion , and need a Pardon . All that you should say is this , We are sinners our selves , but we have a Mediator that sinned not , who merited Pardon and Heaven for sinners . 2. But if you mean that God reputeth us to be perfectly innocent when we are not , because that Christ was so , it is to impute Error to God : He reputeth no Man to be otherwise than he is : But he doth indeed first give , and then impute a Righteousness Evangelical to us , instead of perfect Innocency , which shall as certainly bring us to Glory ; and that is , He giveth us both the Renovation of his Spirit , ( to Evangelical Obedience ) and a Right by free gift to Pardon and Glory for the Righteousness of Christ that merited it ; And this thus given us , he reputeth to be an acceptable Righteousness in us . CHAP. VI. Animadversions on some of Dr. T. Tullies Strictures . § . 1. I Suppose the Reader desireth not to be wearied with an examination of all Dr. Tullies words , which are defective in point of Truth , Justice , Charity , Ingenuity , or Pertinency to the Matter , but to see an answer to those that by appearance of pertinent truth do require it , to disabuse the incautelous Readers ; Though somewhat by the way may be briefly said for my own Vindication . And this Tractate being conciliatory , I think meet here to leave out most of the words , and personal part of his contendings , and also to leave that which concerneth the interest of Works ( as they are pleased to call Man's performance of the Conditions of the Covenant of Grace ) in our Justification , to a fitter place , viz. To annex what I think needful to my friendly Conference with Mr. Christopher Cartwright on the Subject , which Dr. Tullies Assault perswadeth me to publish . § . 2. pag. 71. Justif . Paulin. This Learned Doctor saith , [ The Scripture mentioneth no Justification in foro Dei at all , but that One , which is Absolution from the Maledictory Sentence of the Law. Answ . 1. If this be untrue , it 's pity so worthy a Man should unworthily use it against peace and concord . If it be true , I crave his help for the expounding of several Texts . Exod. 23.6 , 7. Thou shalt not wrest the Judgment of thy Poor in his Cause : Keep thee far from a false Matter , and the Innocent and Righteous slay thou not ; for I will not justifie the wicked ] . Is the meaning only , I will not absolve the wicked from the Maledictory Sentence of the Law ( of Innocency ) ? Or is it not rather , [ I will not misjudg the wicked to be just , nor allow his wickedness , nor yet allow thee so to do , nor leave thee unpunished for thy unrighteous judgment , but will condemn thee if thou condemn the Just ] . Job 25.4 . How then can Man be justified with God ? or , How can he be clean that is born of a Woman ? Is the sense , [ How can Man be absolved from the Maledictory Sentence of the Law ? ] Or rather , [ How can he be maintained Innocent ? ] Psal . 143.2 . In thy sight shall no Man living be justified . Is the sense , [ No Man living shall be absolved from the Maledictory sentence of the Law ? Than we are all lost for ever : Or rather no Man shall be found and maintained Innocent , and judged one that deserved not punishment ] ; ( Therefore we are not judged perfect fulfillers of that Law by another or our selves ) . Object . But this is for us and against you : for it denyeth that there is any such Justification . Answ . Is our Controversie de re , or only de nomine , of the sense of the word Justifie ? If de re , then his meaning is to maintain , That God never doth judg a Believer to be a Believer , or a Godly Man to be Godly , or a performer of the Condition of Pardon and Life to have performed it , nor will justifie any believing Saint against the false Accusations , that he is an Infidel , a wicked ungodly Man , and an Hypocrite , ( or else he writeth against those that he understood not ) . But if the Question be ( as it must be ) de nomine , whether the word Justifie have any sense besides that which he appropriateth to it , then a Proposition that denieth the Existentiam rei , may confute his denyal of any other sense of the word . So Isa . 43.9 , 26. Let them bring forth their Witnesses that they may justified : Declare thou that thou mayest be justified ; that is , proved Innocent . But I hope he will hear and reverence the Son ; Matth. 12.37 . By thy words thou shalt be Justified , and by thy words thou shalt be Condemned ] ( speaking of Gods Judgment ) which I think meaneth ( de re & nomine ) Thy Righteous or unrighteous words shall be a part of the Cause of the day , or Matter , for or according to which , thou shalt be judged obedient or disobedient to the Law of Grace , and so far just or unjust , and accordingly sentenced to Heaven or Hell , as is described Matth. 25. But it seems this Learned Doctor understands it only , By thy words thou shalt be absolved from the Maledictory Sentence of the Law , and by thy words contrarily condemned . Luk. 18.14 . The Publican [ went down to his House justified rather than the other ] ; I think not only [ from the Maledictory Sentence of the Law of Innocency ] but [ by God approved a sincere Penitent ] , and so a fit Subject of the other part of Justification . Acts 13.39 . is the Text that speaketh most in the sense he mentioneth ; And yet I think it includeth more , viz. By Christ , 1. we are not only absolved from that Condemnation due for our sins ; 2. but also we are by his repealing or ending of the Mosaick Law justified against the Charge of Guilt for our not observing it ; and 3. Augustine would add , That we are by Christ's Spirit and Grace made just ( that is , sincerely Godly ) by the destruction of those inherent and adherent sins , which the Law of Moses could not mortifie and save us from , but the Spirit doth . Rom. 2.13 . Not the Hearers of the Law are just before God , but the Doers of the Law shall be justified ] . Is it only , The Doers shall be Absolved from the Maledictory Sentence , & c. ? Or first and chiefly , They shall be judged well-doers , so far as they do well , and so approved and justified , so far as they do keep the Law ? ( which because no Man doth perfectly , and the Law of Innocency requireth Perfection , none can be justified absolutely , or to Salvation by it ) . Object . The meaning is , ( say some ) The Doers of the Law should be justified by it ; were there any such . Answ . That 's true , of absolute Justification unto Life : But that this is not all the sense of the Text , the two next Verses shew , where the Gentiles are pronounced partakers of some of that which he meaneth inclusively in doing to Justification : Therefore it must include that their Actions and Persons are so far justified , ( more or less ) as they are Doers of the Law , as being so far actively just . Rom. 8.30 . Whom he justified , them he also glorified ; And 1 Cor. 6. ●● ▪ Ye are justified in the Name of the Lord Jesus , and by the Spirit of our God. Many Protestants , and among them Bez● himself , expound ( in the Papists and Austins sense of Justification ) as including Sanctification also , as well as Absolution from the Curse : And so Arch Bishop Vsher told me he understood them . As also Tit. 3.7 . That being justified freely by his Grace . And many think so of Rom. 4.5 . he [ justifieth the Vngodly ] say they , by Converting , Pardoning , and Accepting them in Christ to Life . And Rom. 8.33 . Who shall condemn ? it is God that justifieth , seemeth to me more than barely to say , God absolveth us from the Curse , because it is set against Man's Condemnation , ( who reproached , slandered and persecuted the Christians as evil Doers , as they did Christ , to whom they were predestinated to be conformed ) . And so must mean , God will not only absolve us from his Curse , but also justifie our Innocency against all the false Accusations of our Enemies . And it seemeth to be spoken by the Apostle , with respect to Isa . 50.8 . He is near that justifieth me , who will contend with me ? Which my reverence to this Learned Man sufficeth not to make me believe , is taken only in his sense of Absolution . Rev. 22.11 . He that is Righteous , let him be justified still , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which not only our Translaters , but almost all Expositors take as inclusive of Inherent Righteousness , if not principally speaking of it . To speak freely , I remember not one Text of Scripture that useth the word [ Justifie ] in this Doctor 's sense ; that is , Only for the said absolution from the Curse of the Law : For all those other Texts that speak for Justification by Christ's Grace , and Faith , and not by the Works of the Law , ( as Rom. 3.20 , 24 , 28 , 30. and 4.2 , 5 , 25. & 5.1 , 9 , 16 , 18. 1 Cor. 4.4 . Gal. 2.16 , 17. & 3.8 , 11 , 24. & 5.4 , &c. ) do all seem to me to mean , not only that [ we are absolved from the Maledictory Sentence of the Law ] , but also that we are first made , and then accounted Persons first meet for Absolution , and next meet for God's Acceptance of us as just , and as Heirs of Life Eternal , and meet for the great Reward in Heaven : For when the Apostle denieth Justification by Works ; it is not credible that he meaneth only , that [ By the Works of the Law no Man is absolved from the Curse of the Law ] ; But also , No Man by the Works of the Law , is before God taken for a Performer of the necessary Condition of Absolution and Salvation , nor fit for his Acceptance , and for the Heavenly Reward . Answ . 2. But let the Reader here note , that the Doctor supposeth James to mean , that [ By Works a Man is absolved from the Maledictory Sentence of the Law , and not by Faith only ] . For that James speaks of Justification in foro Dei is past all doubt : And who would have thought that the Doctor had granted this of the Text of James ? But mistakes seldom agree among themselves . Answ . 3. And would not any Man have thought that this Author had pleaded for such an Imputation of Christ's Righteousness , as justifieth not only from the Maledictory Sentence of the Law , but also from the very guilt of sin as sin , we being reputed , ( not only pardoned sinners , but ) perfect fulfillers of the Law by Christ , and so that we are in Christ conform to the Fac hoc or preceptive part commanding Innocency ? Who would have thought but this was his drift ? If it be not , all his angry Opposition to me , is upon a mistake so foul , as reverence forbids me to name with its proper Epithets : If it be , how can the same Man hold , That we are justified as in Christ , conform to the Precept of perfect Innocency ? And yet that The Scripture mentioneth no Justification at all , in foro Dei , besides that one , which is Absolution from the Maledictory Sentence of the Law. But still mistakes have discord with themselves . Answ . 4. It is the judgment indeed of Mr. Gataker , Wotton , Piscator , Paraeus , Vrsine , Wendeline , and abundance other excellent Divines , that as sins of omission are truly sin , and poena damni , or privations truly punishment ; so for a sinner for his sin to be denied God's Love and Favour , Grace and Glory , is to be punished ; and to be pardoned , is to have this privative punishment remitted as well as the rest ; and so that Justification containeth our Right to Glory , as it is the bare forgiveness of the penalty of sin ; because Death and Life , Darkness and Light are such Contraries , as that one is but the privation of the other : But this Learned Doctor seemeth to be of the commoner Opinion , that the Remission of Sin is but one part of our Justification , and that by Imputation of perfect Holiness and Obedience we must have another part , which is our Right to the Reward ▪ ( and I think a little Explication would end that difference ) . But doth he here then agree with himself ? And to contradict the common way of those with whom he joyneth ? Do they not hold that Justification is more than an Absolution from the Maledictory Sentence of the Law ? Answ . 5. But indeed his very Description by Absolution is utterly ambiguous : 1. Absolution is either by Actual Pardon , by the Law or Covenant of Grace ; which giveth us our Right to Impunity : 2. Or by Sentence of the Judg , who publickly decideth our Case , and declareth our Right determinatively : Or by execution of that Sentence in actual delivering us from penalty ; And who knoweth which of these he meaneth ? This is but confusion , to describe by an unexplained equivocal word . And who knoweth what Law he meaneth , whose Maledictory Sentence Justification absolveth us from ? Doth he think that the Law of Innocency , and of Moses , and the Law of Grace are all one , which Scripture so frequently distinguisheth ? Or that each of them hath not its Malediction ? If he deny this , I refer him to my full proof of it , to Mr. Cartwright and elsewhere . If not , we should know whether he mean all , or which . 3. And what he meaneth by the Sentence of the Law is uncertain : Whether it be the Laws Commination , as obliging us to punishment , which is not a Sentence in the usual proper sense , but only a virtual Sentence , that is , the Norma Judicis ; or whether he mean the Sentence of God as Judg , according to the Law : which is not the Sentence of the Law properly , but of the Judg : It 's more intelligible speaking , and distinct , that must edifie us , and end those Controversies which ambiguities and confusion bred and feed . Answ . 6. But which-ever he meaneth , most certainly it is not true that the Scripture mentioneth no other Justification in foro Dei. For many of the fore-cited Texts tell us , that it oft mentioneth a Justification , which is no Absolution from the Maledictory Sentence , ( neither of the Law of Innocency , of Moses , or of Grace ) but a Justification of a Man's innocency in tantum , or quoad Causam hanc particularem , Viz. 1. Sometimes a Justifying the Righteous Man against the slanders of the World , or of his Enemies . 2. Sometimes a justifying a Man in some one action , as having dealt faithfully therein . 3. Sometimes a judging a Man to be a faithful Godly Man , that performeth the Conditions of Life in the Law of Grace made necessary to God's Acceptance . 4. Sometimes for making a Man such , or for making him yet more inherently just , or continuing him so . 5. Sometimes for Justification by the Apology of an Advocate , ( which is not Absolution ) . 6. Sometimes for Justification by Witness . 7. And sometimes , perhaps , by Evidence . As appeareth , Isa 50.8 . Rom. 8.33 . ( and so God himself is said to be justified , Psal . 51.4 . Rom. 3.4 . and Christ , 1 Tim. 3.16 . ) 1 King. 8.32 . Hear thou in Heaven , and do , and judg thy Servants , condemning the Wicked to bring his way upon his Head ; and justifying the Righteous , to give him according to his Righteousness , ( where the Sentence is passed by the Act of Execution ) . Is this absolving him from the Curse of the Law ? So 1 Chron. 6.23 . so Mat. 12.37 . & Jam. 2.21 , 24 , 25. where Justification by our Words and by Works is asserted ; and many other Texts so speak : Frequently to Justifie , is to maintain one , or prove him to be just . It 's strange that any Divine should find but one sort of sense of Justification before God mentioned in the Scriptures . I would give here to the Reader , a help for some excuse of the Author , viz. that by [ praeter unam illam quae est Absolutio ] he might mean , which is partly Absolution and partly Acceptation , as of a fulfiller of the Precept of Perfection by Christ , and partly Right to the Reward , all three making up the whole ; but that I must not teach him how to speak his own mind , or think that he knew not how to utter it ; And specially , because the Instances here prove that even so it is very far from Truth , had he so spoken . Answ . 7. But what if the word [ Justification ] had been found only as he affirmed ? If Justice , ( Righteousness ) and Just , be otherwise used , that 's all one in the sense , and almost in the word ; seeing it is confessed , that to Justifie , is , 1. To make Just ; 2. Or to esteem Just ; 3. Or sentence Just ; 4. Or to prove Just , and defend as Just ; 5. Or to use as Just by execution . And therefore in so many senses as a Man is called Just in Scripture , he is inclusively , or by connotation , said to be Justified , and Justifiable , and Justificandus . And I desire no more of the Impartial Reader , but to turn to his Concordances , and peruse all the Texts where the words [ Just , Justice , Justly , Righteous , Righteousness , Righteously ] are used ; and if he find not that they are many score , if not hundred times used , for that Righteousness which is the Persons Relation resulting from some Acts or Habits of his own , ( as the Subject or Agent ) and otherwise than according to his solitary sense here , let him then believe this Author . § . 3. But he is as unhappy in his Proofs , as in his singular untrue Assertion : [ Rom. 8.2 , 4. The Law of the Spirit of Life , hath freed us from the Law of Sin and of Death . Gal. 3.13 . God sent his Son , thta the Righteousness of the Law might be fulfilled in us ; Christ hath redeemed us from the Curse of the Law ; and many more such : Here is no mention of any but one legal Justification ] . Answ . 1. Reader , do you believe that these two Texts are a perfect Enumeration . And that if these mention but one sense or sort of Justification , that it will follow that no more is mentioned in Scripture : Or if many hundred other Texts have the same sense ? 2. Nay , he hath chosen only these Texts where the word [ Justification ] or [ Justifie ] is not at all found . By which I may suppose that he intendeth the Controversie here de re , and not de nomine . And is that so ? Can any Man that ever considerately opened the Bible , believe that de re no such Thing is mentioned in Scripture . 1. As making a Man a believing Godly Man. 2. Or as performing the Conditions of Life required of us in the Covenant of Grace . 3. Nor esteeming a Man such . 4. Not defending or proving him to be such . 5. Nor judging him such decisively . 6. Nor using him as such . 7. Nor as justifying a Man so far as he is Innocent and Just against all false Accusation of Satan or the World. 3. The first Text cited by him , Rom. 8.24 . downright contradicts him : Not only Augustine , but divers Protestant Expositors suppose , that by the Law of the Spirit of Life is meant , either the quickning Spirit it self given to us that are in Christ , or the Gospel , as it giveth that Spirit into us ; And that by delivering us from the Law of Sin , is meant either from that sin which is as a Law within us , or Moses Law , as it forbiddeth and commandeth all its peculiarities , and so maketh doing or not doing them sin ; and as it declareth sin , yea , and accidentally irritateth it : Yea , that by the Law of Death is meant , not only that Law we are cursed by , and so guilty , but chiefly that Law , as it is said Rom. 7. to kill Paul , and to occasion the abounding of sin , and the Li●e of it : And that by [ the fulfilling of the Law in us , that walk not after the Flesh , but after the Spirit ] , is meant [ that by the Spirit and Grace of Christ , Christians do fulfil the Law , as it requireth sincere Holiness , Sobriety and Righteousness , which God accepteth for Christ's sake ; which the Law of Moses , without Christ's Spirit , enabled no Man to fulfil ] . Not to weary the Reader with citing Expositors , I now only desire him to peruse , Ludov. de Dieu on the Text. And it is certain , that the Law that Paul there speaketh of , was Moses Law : And that he is proving all along , that the observation of it was not necessary to the Gentiles , to their performance , or Justification and Salvation , ( necessitate praecepti vel medii ) ; ( for it would not justifie the Jews themselves ) . And sure , 1. all his meaning is not , [ The Law will not absolve Men from the sense of the Law ] . But also its Works will give no one the just title of a Righteous Man , accepted of God , and saved by him , as judging between the Righteous and the wicked : ( as Christ saith , Matth. 25. The Righteous shall go into Everlasting Life , &c. ) 2. And if it were only the Maledictory Sentence of Moses Law , as such , that Paul speaketh of Absolution from , as our only Justification , then none but Jews and Proselites who were under that Law , could have the Justification by Faith which he mentioneth ; for it curseth none else : For what-ever the Law saith , it saith to them that are under the Law : The rest of the World were only under the Law of lapsed Nature , ( the relicts of Adam's Law of Innocency ) and the Curse for Adam's first Violation ; and the Law of Grace made to Adam and Noah , and after perfected fullier by Christ in its second Edition . 2. His other Text [ Christ redeemed us from the Curse of the Law ] proveth indeed that all Believers are redeemed from the Curse of the first Law of Innocency , and the Jews from the Curse of Moses Law ( which is it that is directly meant ) : But what 's that to prove that these words speak the whole and the only Justification ? and that the Scripture mentioneth no other ? § . 4. He addeth , [ Lex est quae prohibet ; Lex quae poenam decernit ; Lex quae irrogat : Peccatum est transgressio Legis : Poena effectus istius trangressionis ; Justificatio denique absolutio ab ista poena : Itaque c●m Lex nisi praestita nenimem Justificat , & praestitam omnes in Christo agnoscunt , aut Legalis erit omnis JUstificatio coram Deo , aut omnino nulla ] . Answ . 1. But doth he know but one sort of Law of God ? Hath every Man incurred the Curse by Moses Law that did by Adams ? Or every Man fallen under the peremptory irreversible condemnation which the Law of Grace passeth on them that never believe and repent ? Doth this Law , [ He that believeth not shall be damned ] damn Believers ? One Law condemneth all that are not Innocent . Another supposeth them under that defect , and condemneth peremptorily ( not every Sinner ) but the Wicked and Unbelievers . 2. Again here he saith , [ Justification is Absolution from that Penalty ] . But is a Man absolved ( properly ) from that which he was never guilty of ? Indeed if he take Absolution so loosly as to signifie , the justifying a Man against a false Accusation , and pronouncing him Not-Guilty ; So all the Angels in Heaven may possibly be capable of Absolution : Justification is ordinarily so used , but Absolution seldom by Divines . And his words shew that this is not his senses , if I understand them . But if we are reputed perfect fulfillers of the Law of Innocency by Christ , and yet Justification is our Absolution from the Curse , then no Man is justified that is Righteous by that Imputation . 3. And how unable is my weak Understanding , to make his words at peace with themselves ? The same Man in the next lines saith , [ Lex nisi praestita neminem justificat : and all Justification before God must be legal or none ] ; so that no Man is justified but as reputed Innocent , or a performer of the Law : And yet Justification is our Absolution from the Punishment and Malediction of the Law ; As if he said , No Man is justified but by the pardon of that sin which he is reputed never to have had , and Absolution from that Curse and Punishment which he is reputed never to have deserved or been under . Are these things reconcileable ? But if really he take Absolution for justifying or acquitting from a false Accusation , and so to be absolved from the Malediction of the Law , is to be reputed one that never deserved it , or was under it , then it 's as much as to say , that there is no pardon of sin , or that no Man that is pardoned , or reputed to need a Pardon , is justified . 4. All this and such Speeches would perswade the Reader that this Learned Disputer thinketh that I took and use the word [ Legal ] generally as of that which is related to any Law in genere , and so take Evangelical contrarily for that which is related to no Law : whereas I over and over tell him , that ( speaking in the usual Language that I may be understood ) I take [ Legal ] specially ( and not generally ) for that Righteousness , which is related to the Law of Works or Innocency , ( not as if we had indeed such a Righteousness as that Law will justifie us for ; But a pro-Legal-Righteousness , one instead of it , in and by our perfect Saviour , which shall effectually save us from that Laws condemnation ) : And that by [ Evangelical Righteousness ] , I mean , that which is related to the Law of Grace , as the Rule of Judgment , upon the just pleading whereof that Law will not condemn but justifie us . If he knew this to be my meaning , in my weak judgment , he should not have written either as if he did not , or as if he would perswade his Rsaders to the contrary : For Truth is most congruously , defended by Truth : But if he knew it not , I despair of becoming intelligible to him , by any thing that I can write , and I shall expect that this Reply be wholly lost to him and worse . 5. His [ Lex nisi praestita neminem justificat ] is true ; and therefore no Man is justified by the Law , But his next words [ & praestitam omnes in Christo agnoscunt ] seemeth to mean that [ It was performed by us in Christ ] ; Or that [ It justifieth us , because performed perfectly by Christ as such ] : Which both are the things that we most confidently deny . It was not Physically , or Morally , or Politically , or Legally , or Reputatively , ( take which word you will ) fulfilled by us in Christ : it doth not justifie us , because it was fulfilled by Christ , ( as such , or immediately , and eo nomine ) . It justified Christ , because he fulfilled it ; and so their Law doth all the perfect Angels . But we did not personally fulfil it in Christ ; it never allowed vicarium obedientiae to fulfil it by our selves or another : Therefore anothers Obedience , merely as such , ( even a Mediators ) is not our Obedience or Justification : But that Obedience justifieth us , as given us only in or to the effecting of our Personal Righteousness , which consisteth in our right to Impunity , and to God's Favour and Life , freely given for Christ's Merits sake , and in our performance of the Conditions of the Law of Grace , or that free Gift , which is therefore not a co-ordinate but a sub-ordinate Righteousness ( and Justification ) to qualifie us for the former . This is so plain and necessary , that if ( in sense ) it be not understood by all that are admitted to the Sacramental Communion , ( excepting Verbal Controversies or Difficulties ) I doubt we are too lax in our admissions . § . 5. Next he tel's us of a threefold respect of Justification : 1. Ex parte principii . 2. Termini . 3. Medii : ( I find my self uncapeable of teaching him , that is a Teacher of such as I , and therefore presume not to tell him how to distinguish more congruously , plainly , and properly , as to the terms ) . And as to the Principle or Fountain whence it floweth , that is , Evangelical Grace in Christ , he saith , It is thus necessary , that in our lapsed State all Justification be Evangelical ] . Answ . Who would desire a sharper or a softer , a more dissenting or a more consenting Adversary ? Very good : If then I mean it ex parte principii , I offend him not by asserting Evangelical Righteousness : The Controversie then will be only de nomine , whether it be congruous thus to call it . And really are his Names and Words put into our Creed , and become so necessary as to be worthy of all the stress that he layeth on them , and the calling up the Christian World to arrive by their Zeal against our Phrase ? Must the Church be awakened to rise up against all those that will say with Christ , [ By thy words thou shalt be justified ] . And with James , [ By Works a Man is justified , and not by Faith only ] , and [ we are judged by the Law of Liberty ] , and as Christ , Joh. 5.22 . [ The Father judgeth no Man , but hath committed all Judgment to the Son ] ; and that shall recite the 25 th Chapter of Matthew . Even now he said at once , [ There is no Justification in foro Dei , but Absolution , &c. The Law of the Spirit of Life hath freed us , &c. Here is no mention of any Justification but Legal ] . And now [ All our Justification ex parte principii , is only Evangelical ] . So then no Text talks of Evangelical Justification , or of Justification ex parte principii : And Absolution which defineth it , is named ex parte principii . And yet all Justification is Evangelical . Is this mode of Teaching worthy a Defence by a Theological War ? 2. But Reader , Why may not I denominate Justification ex parte principii ? Righteousness is formally a Relation : To justifie constitutively , is to make Righteous . To be Justified , ( or Justification in sensu passivo ) is to be made Righteous ; And in foro , to be judged Righteous : And what meaneth he by Principium as to a Relation , but that which other Men call the Fundamentum , which is loco Efficientis , or a remote efficient ? And whence can a Relation be more fitly named , than from the fundamentum , whence it hath its formal being ? Reader , bear with my Error , or correct it , if I mistake . I think that as our Righteousness is not all of one sort , no more is the fundamentum : 1. I think I have no Righteousness , whose immediate fundamentum is my sinless Innocency , or fulfilling the Law of Works or Innocency , by my self or another : and so I have no fundamentum of such . 2. I hope I have a Righteousness consisting in my personal Right to Impunity and Life ; and that Jus or Right is mine by the Title of free Condonation and Donation by the Gospel-Covenant or Grant : And so that Grant or Gospel is the fundamentum of it : But the Merits of Christ's Righteousness purchased that Gift , and so those Merits are the remote fundamentum or efficient : And thus my Justification , by the Doctor 's confession , is Evangelical . 3. I must perish if I have not also a subordinate personal Righteousness , consisting in my performance of those Conditions on which the New-Covenant giveth the former . And the fundamentum of this Righteousness is the Reality of that performance , as related to the Irrogation , Imposition , or Tenor of the Covenant , making this the Condition . This is my Heresie , if I be heretical ; and be it right or wrong , I will make it intelligible , and not by saying and unsaying , involve all in confusion . § . 6. He addeth , [ Ex parte Termini Legalis est , quia terminatur in satisfactione , Legi praestanda : Liberavit me à Lege mortis , &c. And hence , he saith , the denomination is properly taken . Answ . 1. The Reader here seeth that all this Zeal is exercised in a Game at Words , or Logical Notions ; and the Church must be called for the umpirage , to stand by in ▪ Arms to judg that he hath won the Day : What if the denomination be properly to be taken from the Terminus ? Is it as dangerous as you frightfully pretend to take it aliunde ? 2. But stay a little : Before we come to this , we must crave help to understand what he talketh of : Is it , 1. Justificatio , Justificans ( active sumpta ) ? Or , 2. Justificatio Justificati ( passive ) ? 3. Or Justitia ? 1. The first is Actio , and the Terminus of that Action is two-fold . 1. The Object or Patient ( a believing Sinner ) . 2. The Effect , Justificatio passivè , neither of these is the Law , or its Malediction . But which of these is it that we must needs name it from ? 2. The passive or effective Justification is in respect of the Subjects Reception called Passio : In respect of the form received , it is as various as I before mentioned . 1. The Effect of the Donative Justification of the Law of Grace , is Justitia data ; a Relation ( oft described ) . 2. The Effect of the Spirits giving us Inherent Righteousness , is a Quality given , Acts excited , and a Relation thence resulting . 3. The Effect of Justification per sententiam Judicis , is immediately a Relation , Jus Judicatum . 4. The Effect of an Advocates Justification , is Justitia & persona ut defensa seu vindicata . 5. The Effect of Executive Justification , is Actual Impunity or Liberation . And are all these one Terminus , or hence one name then ? These are the Termini of Justificatio Justificantis , ut Actionis ; and nothing of this nature can be plainer , than that , 1. Remission of sin ( passively taken ) the Reatus or Obligatio ad poenam , ( the first ad quem , and the second à quo ) are both the immediate Termini of our Act of Justification . 2. That the Terminus Justitiae , as it is the formal Relation of a Justified Person , as such , is the Law as Norma Actionum , as to Righteous Actions , and the Law or Covenant , as making the Condition of Life , as to those Actions , sub ratione Conditionis & Tituli . And the Promissory and Minatory part of the Law , as Justitia is Jus praemii , & impunitatis . First , The Actions , and then the Person are Just in Relation to the Law or Covenant , by which their Actions and they are to be judged . But the remoter Terminus is the malum à quo , and the bonum ad quod . And as à quo , it is not only the evil denounced , but also the Reatus , or Obligation to it , and the efficacious Act of the Law thus cursing , and the Accusation of the Actor or Accuser , ( real or possible ) that is such a terminus . II. But when he saith , Ex parte Termini Legalis est , either still he taketh legal generally , as comprehending the Law of Innocency , of Works , and of Grace , or not . If he do , I must hope he is more intelligent and just , than to insinuate to his Reader , that I ever mention an Evangelical Justification that is not so legal , as to be denominated from the Law of Grace , as distinct from that of Works : If not , he was indebted to his intelligent Reader for some proof , that no Man is justified against this false Accusation ; [ Thou art by the Law of Grace the Heir of a far sorer punishment , for despising the Remedy , and not performing the Conditions of Pardon and Life . And also for this thou hast no right to Christ , and the Gifts of his Covenant of Grace ] . But no such proof is found in his Writings , nor can be given . III. But his [ Quia Terminatur in satisfactione Legi praestanda ] . I confess it is a Sentence not very intelligible or edifying to me . 1. Satisfactio proprie & stricte sic dicta differ● à solutione ejusdem quod sit , solutio aequivalentis alias indebite : Which of these he meaneth , Satisfaction thus strictly taken , or solutio ejusdem , I know not : Nor know what it is that he meaneth by Legi praestandâ : Indeed solutio ejusdem is Legi praestanda , but not praestita by us ( personally or by another ) : For we neither kept the Law , nor bare the full Penalty ; And the Law mentioned no Vicarium Obedientiae aut p●enae ; Christ performed the Law , as it obliged himself as Mediator , and as a Subject , but not as it obliged us ; for it obliged us to Personal performance only : And Christ by bearing that Punishment ( in some respects ) which we deserved , satisfied the Law-giver , ( who had power to take a Commutation ) but not the Law : unless speaking improperly you will say that the Law is satisfied , when the remote ends of the Law-giver and Law are obtained . For the Law hath but one fixed sense , and may be it self changed , but changeth not it self , nor accepteth a tantundem : And Christ's suffering for us , was a fulfilling of the Law , which peculiarly bound him to suffer , and not a Satisfaction loco solutionis ejusdem : And it was no fulfilling the Penal part of the Law as it bound us to suffer : For so it bound none but us ; so that the Law as binding us to Duty or Suffering , was neither fulfilled , nor strictly satisfied by Christ ; but the Law-giver satisfied , and the remote ends of the Law attained , by Christ's perfect fulfilling all that Law which bound himself as Mediator . Now whether he mean the Law as binding us to Duty , or to Punishment , or both , and what by satisfaction I am not sure : But as far as I can make sense of it , it seeneth to mean , that Poena is satisfactio loco obedientiae , and that Punishment being our Due , this was satisfactio Legi praestandâ , ( for he saith not Praestita ) . But then he must judge that we are justified only from the penal Obligation of the Law , and not from the preceptive Obligation to perfect Obedience . And this will not stand with the scope of other Passages , where he endureth not my Opinion , that we are not justified by the fae hoc , the Precept as fulfilled , or from the Reatus Gulpae in se , but by Christ's whole Righteousness from the Reatus ut ad paenam . 2. But if this be his sense , he meaneth then that it is only the Terminus à quo , that Justification is properly denominated from . And why so ? 1. As Justitia and Justificatio passive sumpta , vel ut effectus , is Relatio , it hath necessarily no Terminus à quo ; And certainly is in specie , to be rather denominated from its own proper Terminus ad quem . And as Justification is taken for the Justifiers Action ; why is it not as well to be denominated from the Terminus ad quem , as à quo ? Justificatio efficiens sic dicitur , quia Justum facit : Justificatio apologetica , quia Justum vindicat vel probat . Justificatio per sententiam , quia Justum aliquem esse Judicat : Justificatio executiva , quia ut Justum eum tractat . But if we must needs denominate from the Terminus à quo , how strange is it that he should know but of one sense of Justification ? 3. But yet perhaps he meaneth , [ In satisfactione Legi praestitâ , though he say praestandâ , and so denominateth from the Terminus à quo : But if so , 1. Then it cannot be true : For satisfacere & Justificare are not the same thing , nor is Justifying giving Satisfaction ; nor were we justified when Christ had satisfied , but long after : Nor are we justified eo nomine , because Christ satisfied , ( that is , immediately ) but because he gave us that Jus ad impunitatem & vitam & spiritum sanctum , which is the Fruit of his Satisfaction . 2. And as is said , if it be only in satisfactione , then it is not in that Obedience which fulfileth the preceptive part as it bound us : for to satisfie for not fulfilling , is not to fulfil it . 3. And then no Man is justified , for no Man hath satisfied either the Preceptive or Penal Obligation of the Law , by himself or another : But Christ hath satisfied the Law-giver by Merit and Sacrifice for sin . His Liberavit nos à Lege Mortis , I before shewed impertinent to his use , Is Liberare & Justificare , or Satisfacere all one ? And is à Lege Mortis , either from all the Obligation to Obedience , or from the sole mal●diction ? There be other Acts of Liberation besides Satisfaction : For it is [ The Law of the Spirit of Life ] that doth it : And we are freed both from the power of indwelling-sin , ( called a Law ) and from the Mosaical Yoak , and from the Impossible Conditions of the Law of Innocency , though not from its bare Obligation to future Duty . § . 7. He addeth a Third , Ex parte Medii , quod est Justitia Christi Legalis nobis per fidem Imputata : Omnem itaque Justificationem proprie Legalem esse constat . Answ . 1. When I read that he will have but one sense or sort of Justification , will yet have the Denomination to be ex termino , and so justifieth my distinction of it , according to the various Termini ; And here how he maketh the Righteousness of Christ to be but the MEDIVM of our Justification , ( though he should have told us which sort of Medium he meaneth ) he seemeth to me a very favourable consenting Adversary : And I doubt those Divines who maintain that Christ's Rig●teousness is the Causa Formalis of our Justification , ( who are no small ones , nor a few , though other in answer to the Papists disclaim it ) yea , and those that make it but Causa Materialis , ( which may have a sound sense ) will think this Learned Man betrayeth their Cause by prevarication , and seemeth to set fiercly against me , that he may yeeld up the Cause with less suspicion . But the truth is , we all know but in part , and therefore err in part , and Error is inconsistent with it self . And as we have conflicting Flesh and Spirit in the Will , so have we conflicting Light and Darkness , Spirit and Flesh in the Understanding ; And it is very perceptible throughout this Author's Book , that in one line the Flesh and Darkness saith one thing , and in the next oft the Spirit and Light saith the contrary , and seeth not the inconsistency : And so though the dark and fleshy part rise up in wrathful striving Zeal against the Concord and Peace of Christians , on pretence that other Mens Errors wrong the Truth , yet I doubt not but Love and Unity have some interest in his lucid and Spiritual part . We do not only grant him that Christ's Righteousness is a Medium of our Justification , ( for so also is Faith a Condition , and Dispositio Receptiva being a Medium ) ; nor only some Cause , ( for so also is the Covenant-Donation ) ; but that it is ▪ an efficient meritorious Cause , and because if Righteousness had been that of our own , Innocency would have been founded in Merit , we may call Christ's Righteousness the material Cause of our Justification , remotely , as it is Materia Meriti , the Matter of the Merit which procureth it . 2. But for all this it followeth not that all Justification is only Legal , as Legal noteth its respect to the Law of Innocency : For 1. we are justified from or against che Accusation of being non-performers of the Condition of the Law of Grace ; 2. And of being therefore unpardoned , and lyable to its sorer Penalty . 3. Our particular subordinate Personal Righteousness consisting in the said performance of those Evangelical Conditions of Life , is so denominated from its conformity to the Law of Grace , ( as it instituteth its own Condition ) as the measure of it , ( as Rectitudo ad Regulam ) . 4. Our Jus ad impunitatem & vitam , resulteth from the Donative Act of the Law or Covenant of Grace , as the Titulus qui est Fundamentum Juris , or supposition of our Faith as the Condition . 5. This Law of Grace is the Norma Judicis , by which we shall be judged at the Last Day . 6. The same Judg doth now per sententiam conceptam judg of us , as he will then judg per sententiam prolatam . 7. Therefore the Sentence being virtually in the Law , this same Law of Grace , which in primo instanti doth make us Righteous , ( by Condonation and Donation of Right ) doth in secundo instanti , virtually justifie us as containing that regulating use , by which we are to be sententially justified . And now judg Reader , whether no Justification be Evangelical , or by the Law of Grace , and so to be denominated : ( for it is lis de nomine that is by him managed ) . 8. Besides that the whole frame of Causes in the Work of Redemption , ( the Redeemer , his Righteousness , Merits , Sacrifice , Pardoning Act , Intercession , &c. ) are sure rather to be called Matters of the Gospel , than of the Law. And yet we grant him easily ; 1. That Christ perfectly fulfilled the Law of Innocency , and was justified thereby , and that we are justified by that Righteousness of his , as the meritorious Cause . 2. That we being guilty of Sin and Death , according to the tenor of that Law , and that Guilt being remitted by Christ , as aforesaid , we are therefore justified from that Law , ( that is , from its Obligation of us to Innocency as the necessary terms of Life , and from its Obligation of us to Death , for want of Innocency ) : But we are not justified by that Law , either as fulfilled or as satisfied by us our selves , either personally or by an Instrument , substitute or proper Representative , that was Vicarius Obedientiae aut poenae . 3. And we grant that the Jews were delivered from the positive Jewish Law , which is it that Paul calleth , The Law of Works . And if he please , in all these respects to call Justification Legal , we intend not to quarrel with the name , ( though what I called Legal in those Aphorisms , I chose ever after to call rather , Justitia pro-legalis ) . But we cannot believe him , 1. That it is only Legal ; 2. Or that that is the only ( or most ) proper denomination . § . 8. He proceedeth thus , [ And it will be vain , if any argue , That yet none can be saved without Evangelical Works , according to which it is confessed that all men shall be judged : for the distinction is easie ( which the Author of the Aphorisms somewhere useth ) between the first or Private , and the last or Publick Justification . — In the first sense it is never said , That Works justifie , but contrary , That God justifieth him that worketh not , Rom. 4.5 . In the latter we confess that Believers are to be justified according to Works , but yet not Of ( or By ) Works , nor that that Justification maketh men just before God , but only so pronounceth them . Answ . 1. This is such another Consenting Adversary as once before I was put to answer ; who with open mouth calls himself consequentially what he calleth me ; if the same Cause , and not the Person make the Guilt . Nay let him consider whether his grand and most formidable Weapon [ So also saith Bellarmine , with other Papists ] do not wound himself : For they commonly say , That the first Justification is not of Works , or Works do not first justifie us . Have I not now proved that he erreth and complyeth with the Papists ? If not , let him use better Arguments himself . 2. But why is the first Justification called Private ? Either he meaneth God's making us just constitutively , or his judging us so : and that per sententiam conceptam only , or prolatam also . 1. The common distinction in Politicks , inter judicium Privatum & Publicum , is fetcht from the Judg , who is either Persona privata vel publica : a private Man , or an authorized Judg judging as such : And so the Judgment of Conscience , Friends , Enemies , Neighbours , mere Arbitrators , &c. is Judicium privatum ; and that of a Judg in foro , is Judicium publicum , ( yea , or in secret , before the concerned Parties only in his Closet , so it be decisive ) : If this Learned Doctor so understand it , then , 1. Constitutive Justification ( which is truly first ) is publick Justification , being done by God the Father , and by our Redeemer , who sure are not herein private authorized Persons . 2. And the first sentential Justification , as merely Virtual , and not yet Actual , viz. as it 's virtually in the Justifying Law of Grace as norma Judicis is publick in suo genere , being the virtus of a Publick Law of God , or of his Donative Promise . 3. And the first Actual Justification , per Deum Judicem per sententiam conceptam ( which is God's secret judging the Thing and Person to be as they are ) is ( secret indeed in se , yet revealed by God's publick Word but ) publick as to the Judg. 4. And the first sententia prolata ( the fourth in order ) is someway publick as opposite to secresie , ( for , 1. it is before the Angels of Heaven ; 2. And in part by Executive demonstrations on Earth ) : But it is certainly by a publick Judg , that is , God. 5. And the first Apologetical Justification by Christ our Interceding Advocate , is publick both quoad personam , and as openly done in Heaven : And if this worthy Person deny any Justification per sententiam Judicis , upon our first Believing , or before the final Judgment , he would wofully fall out with the far greatest number of Protestants , and especially his closest Friends , who use to make a Sentence of God as Judg to be the Genus to Justification . But if by [ Private and Publick Justification ] ; he means [ secret and open ] . 1. How can he hope to be understood when he will use Political Terms unexplained , out of the usual sense of Politicians : But no men use to abuse words more than they that would keep the Church in flames by wordy Controversies , as if they were of the terms of Life and Death . 2. And even in that sense our first Justification is publick or open , quoad Actum Justificancantis , as being by the Donation of a publick Word of God ; Though quoad effectum in recipiente , it must needs be secret till the Day of Judgment , no Man knowing anothers Heart , whether he be indeed a sound Believer : And so of the rest as is intim●ted . Concerning , what I have said before , some may Object , 1. That there is no such thing as our Justification notified before the Angels in Heaven . 2. That the Sententia Concepta is God's Immanent Acts , and therefore Eternal . Answ . To the first , I say , 1. It is certain by Luk. 15.10 . that the Angels know of the Conversion of a Sinner , and therefore of his Justification and publickly Rejoyce therein . Therefore it is notified to them . 2. But I refer the Reader for this , to what I have said to Mr. Tombes in my Disputation of Justification , where I do give my thoughts , That this is not the Justification by Faith meant by Paul , as Mr. Tombes asserteth it to be . To the Second , I say , Too many have abused Theology , by the misconceiving of the distinction of Immanent and Transient Acts of God , taking all for Immanent which effect nothing ad extra . But none are properly Immanent quoad Objectum , but such as God himself is the Object of , ( as se intelligere , se amare ) : An Act may be called indeed immanent in any of these three respects ; 1. Ex parte Agentis ; 2. Ex parte Objecti ; 3. Ex parte effectus . 1. Ex parte agentis , all God's Acts are Immanent , for they are his Essence . 2. Ex parte Objecti vel Termini , God's Judging a Man Just or Unjust , Good or Bad , is transient ; because it is denominated from the state of the Terminus or Object : And so it may be various and mutable denominatively , notwithstanding God's Simplicity and Immutability . And so the Sententia Concepta is not ab Aeterno . 3. As to the Effect , all confess God's Acts to be Transient and Temporary . But there are some that effect not ( as to judg a thing to be what it is ) . 3. Either this Militant Disputer would have his Reader believe that I say , That a Man is justified by Works , in that which he called [ making just , and the first Justification ] , or not : If he would , such untruth and unrighteousness ( contrary to the full drift of many of my Books , and even that which he selected to oppose ) is not a congruous way of disputing for Truth and Righteousness : nor indeed is it tolerably ingenuous or modest . If not , then why doth he all along carry his professed agreement with me , in a militant strain , perswading his Reader , that I savour of Socinianism or Popery , or some dangerous Error , by saying the very same that he saith . O what thanks doth God's Church owe such contentious Disputers for supposed Orthodoxness , that like noctambuli , will rise in their sleep , and cry , Fire , Fire , or beat an Allarm on their Drums , and cry out , The Enemy , The Enemy , and will not let their Neighbours rest ! I have wearied my Readers with so oft repeating in my Writings ( upon such repeated importunities of others ) these following Assertions about Works . 1. That we are never justified , first or last , by Works of Innocency . 2. Nor by the Works of the Jewish Law ( which Paul pleadeth against ) . 3. Nor by any Works of Merit , in point of Commutative Justice , or of distributive Governing Justice , according to either of those Laws ( of Innocency , or Jewish ) . 4. Nor by any Works or Acts of Man , which are set against or instead of the least part of God's Acts ▪ Christ's Merits , or any of his part or honour . 5. Nor are we at first justified by any Evangelical Works of Love , Gratitude or Obedience to Christ , as Works are distinguished from our first Faith and Repentance . 6. Nor are we justified by Repentance , as by an instrumental efficient Cause , or as of the same receiving Nature with Faith , except as Repentance signifieth our change from Vnbelief to Faith , and so is Faith it self . 7. Nor are we justified by Faith as by a mere Act , or moral good Work. 8. Nor yet as by a proper efficient Instrument of our Justification . 9. Much less by such Works of Charity to Men , as are without true love to God. 10. And least of all , by Popish bad Works , called Good , ( as Pilgrimages , hurtful Austerities , &c. ) But if any Church-troubling Men will first call all Acts of Man's Soul by the name of WORKS , and next will call no Act by the name of Justifying Faith , but the belief of the Promise ( as some ) or the accepting of Christ's Righteousness given or imputed to us , as in se , our own ( as others ) or [ the Recumbency on this Righteousness ] ( as others ) or all these three Acts ( as others ) ; and if next they will say that this Faith justifieth us only as the proper Instrumental Cause ; And next that to look for Justification by any other Act of Man's Soul , or by this Faith in any other respect , is to trust to that Justification by Works , which Paul confuteth , and to fall from Grace , I do detest such corrupting and abusing of the Scriptures , and the Church of Christ . And I assert as followeth ; 1. That the Faith which we are justified by , doth as essentially contain our belief of the Truth of Christ's Person , Office , Death , Resurrection , Intercession , &c. as of the Promise of Imputation . 2. And also our consent to Christ's Teaching , Government , Intercession , as to Imputation . 3. And our Acceptance of Pardon , Spirit , and promised Glory , as well as Imputed Righteousness of Christ . 4. Yea , that it is essentially a Faith in God the Father , and the Holy Ghost . 5. That it hath in it essentially somewhat of Initial Love to God , to Christ , to Recovery , to Glory ; that is , of Volition ; and so of Desire . 6. That it containeth all that Faith , which is necessarily requisite at Baptism to that Covenant ; even a consenting-practical-belief in God the Father , Son , and Holy Ghost : and is our Christianity it self . 7. That we are justified by this Faith , as it is [ A moral Act of Man , adapted to its proper Office , made by our Redeemer , the Condition of his Gift of Justification , and so is the moral receptive aptitude of the Subject , or the Dispositio materiae vel subjecti Recipientis ] : Where the Matter of it is [ An adapted moral Act of Man ] ( by Grace ) . The Ratio formalis of its Interest in our Justification is [ Conditio praestita ] speaking politically , and [ Aptitudo vel Dispositio moralis Receptiva ] speaking logically ; which Dr. Twiss still calleth Causa dispositiva . 8. That Repentance as it is a change of the Mind from Unbelief to Faith , ( in God the Father , Son ; and Holy Ghost ) is this Faith denominated from its Terminus à quo ( principally ) . 9. That we are continually justified by this Faith as continued , as well as initially justified by its first Act. 10. That as this Faith includeth a consent to future Obedience , ( that is , Subjection ) so the performance of that consent in sincere Obedience , is the Condition of our Justification as continued ( Secondarily ) as well as Faith ( or consent it self ) primarily : And that thus James meaneth , that we are Justified by Works . 11. That God judging of all things truly as they are , now judgeth Men just or unjust , on these Terms . 12. And his Law being Norma judicii , now vertually judgeth us just on these terms . 13. And that the Law of Grace being that which we are to be judged by , we shall at the last Judgment also be judged ( and so justified ) thus far by or according to our sincere Love , Obedience , or Evangelical Works , as the Condition of the Law or Covenant of free Grace , which justifieth and glorifieth freely all that are thus Evangelically qualified , by and for the Merits , perfect Righteousness and Sacrifice of Christ , which procured the Covenant or free Gift of Universal Conditional Justification and Adoption , before and without any Works or Conditions done by Man whatsoever . Reader , Forgive me this troublesom oft repeating the state of the Controversie ; I meddle with no other . If this be Justification by Works , I am for it . If this Doctor be against it , he is against much of the Gospel . If he be not , he had better have kept his Bed , than to have call'd us to Arms in his Dream , when we have sadly warred so many Ages already about mere words . For my part , I think that such a short explication of our sense , and rejection of ambiguities , is fitter to end these quarrels , than the long disputations of Confounders . 4. But when be saith , [ Works make not a Man just , and yet we are at last justified according to them ] , it is a contradiction , or unsound . For if he mean Works in the sence excluded by Paul , we are not justified according to them , viz. such as make , or are thought to make the Reward to be not of Grace , but of Debt : But if he take Works in the sense intended by James , sincere Obedience is a secondary constitutive part of that inherent or adherent personal Righteousness , required by the Law of Grace , in subordination to Christ's Meritorious Righteousness ; And what Christian can deny this ? So far it maketh us Righteous , ( as Faith doth initially ) . And what is it to be justified according to our Works , but to be judged , so far as they are sincerely done , to be such as have performed the secondary part of the Conditions of free-given Life ? 5. His [ According ] but not [ ex operibus ] at the Last Judgment , is but a Logomachie [ According ] signifieth as much as I assert : But [ ex ] is no unapt Preposition , when it is but the subordinate part of Righteousness and Justification , of which we speak , and signifieth ( with me ) the same as [ According ] . 6. His Tropical Phrase , that [ Works pronouce us just ] is another ambiguity : That the Judg will pronounce us just according to them , as the foresaid second part of the Constitutive Cause , or Matter of our Subordinate Righteousness , is certain from Matth. 25. and the scope of Scripture : But that they are only notifying Signs , and no part of the Cause of the day to be tryed , is not true , ( which too many assert ) . § . 9. He proceedeth , [ If there be an Evangelical Justification at God's Bar , distinct from the legal one , there will then also be in each an absolution of divers sins : For if the Gospel forgive the same sins as the Law , the same thing will be done , and a double Justification will be unprofitable and idle . If from divers sins , then the Law forbids not the same things as the Gospel , &c. ] Answ . It 's pitty such things should need any Answer . 1. It 's a false Supposition , That all Justification is Absolution from sin : To justifie the sincerity of our Faith and Holiness , is one act or part of our Justification , against all ( possible or actual ) false Accusation . 2. The Law of Innocency commanded not the Believing Acceptance of Christ's Righteousness and Pardon , and so the Remnants of that Law in the hand of Christ ( which is the Precept of perfect Obedience de futuro ) commandeth it only consequently , supposing the Gospel-Promise and Institution to have gone before , and selected this as the terms of Life ; so that as a Law in genere ( existent only in speciebus ) commandeth Obedience , and the Law of Innocency in specie commanded [ personal perfect perpetual Obedience , as the Condition of Life ] ; so the Gospel commandeth Faith in our Redeemer , as the new Condition of Life : on which supposition , even the Law of lapsed Nature further obligeth us thereto : And as the Commands differ , so do the Prohibitions . There is a certain sort of sin excepted from pardon , by the pardoning Law , viz. Final non-performance of its Conditions : And to judg a Man not guilty of this sin , is part of our Justification , as is aforesaid . § . 10. He addeth , [ If Legal and Evangelical Justification are specie distinct , then so are the Courts in which we are justified . — If distinct and subordinate , and so he that is justified by the law , is justified by the Gospel , &c. ] Answ . 1. No Man is justified by the Law of Innocency or Works , but Christ : Did I ever say that , [ That Law justifieth us ] , who have voluminously wrote against it ? If he would have his Reader think so , his unrighteousness is such as civility forbids me to give its proper Epithets to . If not , against what or whom is all this arguing ? 2. I call it [ Legal ] as it is that perfect Righteousness of Christ our Surety , conform to the Law of Innocency ; by which he was justified ( though not absolved and pardoned ) : I call it [ pro Legalis justitia ] , because that Law doth not justifie us for it ( but Christ only ) but by it given us ad effecta by the New-Covenant ; we are saved and justified from the Curse of that Law , or from Damnation , is certainly as if we had done it our selves : I call Faith our Evangelical Righteousness , on the Reasons too oft mentioned . Now these may be called Two Justifications , or ( rather ) two parts of one , in several respects , as pleaseth the Speaker . And all such Word-Souldiers shall have their liberty without my Contradiction . 3. And when will he prove that these two Sorts , or Parts , or Acts , may not be at once transacted at the same Bar ? Must there needs be one Court to try whether I am a true Believer , or an Infidel , or Hypocrite ; and another to judg that being such , I am to be justified against all Guilt and Curse , by vertue of Christ's Merits and Intercession ? Why may not these two parts of one Man's Cause be judged at the same Bar ? And why must your Pupils be taught so to conceive of so great a business , in it self so plain ? § . 11. He proceedeth , [ The Vse of this Evangelical ▪ Justification is made to be , that we may be made partakers of the Legal Justification out of us , in Christ : And so our Justification applyeth another Justification , and our Remission of sins another . Answ . No Sir ; but our particular subordinate sort of Righteousness , consisting in the performance of the Conditions of the free Gift , ( viz. a believing suitable Acceptance ) is really our Dispositio receptiva , being the Condition of our Title to that Pardon and Glory , which for Christ's Righteousness if freely given us . And our personal Faith and Sincerity must be justified , and we in tantum , before our Right to Christ , Pardon and Life can be justified in foro . 2. And to justifie us as sincere Believers , when others are condemned as Hypocrites , and Unbelievers , and Impenitent , is not Pardon of Sin. These Matters should have been put into your ( excellent ) Catechism , and not made strange , much less obscured and opposed , when laying by the quarrels about mere words , I am confident you deny none of this . § . 12. He addeth , [ Then Legal Justification is nothing but a bare word , seeing unapplyed ; as to the Matter it is nothing , as it is not called Healing by a Medicine not applyed ; nor was it ever heard that one Healing did apply another ] . Answ . Alas , alas , for the poor Church , if this be the Academies best ! sorrow must excuse my Complaint ! If it be an Argument it must run thus : If Legal ( or pro-legal ) Righteousness ( that is , our part in Christ's Righteousness ) be none to us ( or none of our Justification ) when not-applyed , than it is none also when it is applyed : But , &c. Answ . It is none till applyed : Christ's Merits , or Legal Righteousness justifie himself , but not us till applyed : ( Do you think otherwise , or do you wrangle against your self ? ) But I deny your Consequence : How prove you that it is none when applyed therefore ? Or the Cure is none when the Medicine is applyed ? Perhaps you 'l say , That then our Personal Righteousness , and subordinate Justification , is ours before Christ's Righteousness , and so the greater dependeth on , and followeth the less . Answ . 1. Christ's own Righteousness is before ours . 2. His Condition , Pardon to fallen Mankind is before ours . 3. This Gift being Conditional , excepteth the non-performance of the Condition ; And the nature of a Condition , is to suspend the effect of the Donation till performed . 4. Therefore the performance goeth before the said Effect , and our Title . 5. But it is not therefore any cause of it , but a removal of the suspension ; nor hath the Donation any other dependance on it . And is not all this beyond denial with Persons not studiously and learnedly misled ? But you say , It was never heard that one Healing applyed another . Answ . And see you not that this is a lis de nomine , and of a name of your own introduction for illustration ? If we were playing at a Game of Tropes , I could tell you that the Healing of Mens Vnbelief is applicatory for the healing of their Guilt ; And the healing of Men's Ignorance , Pride , and Wrangling about words , and frightning Men into a Conceit that it is about Life and Death , is applicatory as to the healing of the Churches Wounds and Shame . But I rather chuse to ask you , Whether it was never heard that a particular subordinate personal Righteousness ( even Faith and Repentance ) was made by God the Condition of our Right to Pardon , and Life by Christ's Righteousness ? Did you never teach your Sholars this , ( in what words you thought best ? ) And yet even our Faith is a Fruit of Christ's Righteousness ; but nevertheless the Condition of other Fruits . If you say that our Faith or Performance is not to be called Righteousness , I refer you to my Answer to Mr. Cartwright ; And if the word Righteousness be not ofter ( ten to one ) used in Scripture for somewhat Personal , than for Christ's Righteousness imputed , then think that you have said something . If you say , But it justifieth not as a Righteousness , but as an Instrument . I Answer , 1. I have said elsewhere so much of its Instrumentality , that I am ashamed to repeat it . 2. It justifieth not at all , ( for that signifieth efficiency ) ; but only maketh us capable Recipients . 3. We are justified by it as a medium , and that is a Condition performed ( as aforesaid ) : And when that Condition by a Law is made both a Duty and a Condition of Life , the performance is by necessary resultancy [ a Righteousness ] . But we are not justified by it , as it is a Righteousness in genere ; nor as a mere moral Virtue or Obedience to the Law of Nature ; but as it is the performance of the Condition of the Law of Grace ; and so as it is this particular Righteousness , and no other . § . 13. [ In Legal Justification ( saith he ) taken precisely , either there is Remission of sin , or not : If not , What Justification is that ? If yea , then Evangelical Justification is not necessary to the application of it ; because the Application is supposed , &c. ] Answ . 1. What I usually call [ Evangelical Righteousness ] he supposeth me to call Justification ; which yet is true , and sound , but such as is before explained . 2. This is but the same again , and needeth no new answer ; The performance of the Condition is strangely here supposed to follow the Right or Benefit of the Gift or Covenant : If he would have the Reader think I said so , he may as ingeniously tell , that I deny all Justification : If not , what meaneth he ? CHAP. VII . Dr. Tullies Quarrel about Imputation of Christ's Righteousness , considered . § . 1. CAp. 8. pag. 79. he saith , [ Because no Man out of Socinus School , hath by his Dictates more sharply exagitated this Imputation of Righteousness , than the Author of the Aphorisms ; and it is in all mens hands , we think meet to bring into a clearer Light , the things objected by him ( or more truly his Sophistical Cavils ) whence the fitter Prospect may be taken of almost the whole Controversie ] . Answ . That the Reader may see by what Weapons Theological Warriours wound the Churches Peace , and profligate brotherly Love ; let him consider how many palpable Untruths are in these few Lines , even in matter of Fact. 1. Let him read Dr. Gell , Mr. Thorndike , and by his own confession , the Papists ( a multitude of them ) and tell me true , that [ No Man out of Socinus School hath , &c. ] To say nothing of many late Writings near us . 2. If I have , 1. never written one word against [ Imputation of Righteousness ] there or elsewhere ; 2. Yea , have oft written for it ; 3. And if those very Pages be for it which he accuseth ; 4. Yea , if there and elsewhere I write more for it than Olevian , Vrsine , Paraeus , Scultetus , Wendeline , Piscator , and all the rest of those great Divines , who are for the Imputation only of the Passive Righteousness of Christ , when I profess there and often , to concur with Mr. Bradshaw , Grotius , and others that take in the Active also , yea and the Habitual , yea and Divine respectively , as advancing the Merits of the Humane ; If all this be notoriously true , what Epithets will you give to this Academical Doctors notorious Untruth ? 3. When that Book of Aphorisms was suspended or retracted between twenty and thirty years ago ( publickly ) , because of many crude Passages and unapt Words , and many Books since written by me purposely , fully opening my mind of the same things ; all which he passeth wholly by , save a late Epistle ; what credit is to be given to that Man's ingenuity , who pretendeth that this being in all mens hands , the answering it will so far clear all the Controversie . § . 2. Dr. T. [ He hence assaulteth the Sentence of the Reformed ; because it supposeth , as he saith , that we were in Christ , at least , legally before we believed , or were born . But what proof of the consequence doth he bring ? ] ( The rest are but his Reasons against the Consequences , and his talk against me , as pouring out Oracles , &c. ) Answ . 1. Is this the mode of our present Academical Disputers , To pass by the stating of the Controversie , yea , to silence the state of it , as laid down by the Author , whom he opposeth in that very place , ( and more fully elsewhere often ) ? Reader , the Author of the Aphorisms , pag. 45. and forward , distinguishing as Mr. Bradshaw doth , of the several senses of Imputation , and how Christ's Righteousness is made ours , 1. Beginneth with their Opinion , who hold , [ That Christ did so obey in our stead , as that in God's esteem , and in point of Law we were in Christ dying and suffering , and so in him we did both perfectly fulfil the Commands of the Law by Obedience , and the Threatnings of it by bearing the Penalty , and thus ( say they ) is Christ's Righteousness imputed to us , viz. His Passive Righteousness for the pardon of our sins , and deliverance from the Penalty ; His Active Righteousness for the making of us Righteous , and giving us title to the Kingdom ; And some say the Habitual Righteousness of his Humane Nature , instead of our own Habitual Righteousness ; Yea , some add the Righteousness of the Divine Nature ] . The second Opinion which he reciteth is this , [ That God the Father accepteth the sufferings and merits of his Son , as a valuable consideration , on which he will wholly forgive and acquit the Offenders , and receive them into his favour , and give them the addition of a more excellent happiness , so they will but receive his Son on the terms expressed in the Gospel . And as distinct from theirs , who would thus have the Passive Righteousness only imputed , he professeth himself to hold with Bradshaw , Grotius , &c. that the Active also is so imputed , being , Justitia Meriti , as well as Personae , and endeavoureth to prove it : But not imputed in the first rigid sense , as if God esteemed us to have been , and done , and suffered our selves in and by Christ , and merited by him . Thus he states the Controversie ; And doth this Doctor fight for Truth and Peace , by 1. passing by all this ; 2. Saying , I am against Imputed Righteousness ; 3. And against the Reformed ? Were not all the Divines before named Reformed ? Was not Camero , Capellus , Placeus , Amyrald , Dallaeus ▪ Blondel , &c. Reformed ? Were not Wotton , Bradshaw , Gataker , &c. Reformed ? Were not of late Mr. Gibbons , Mr. Truman , to pass many yet alive , Reformed ? Must that Name be shamed , by appropriating it to such as this Doctor only ? 2. And now let the Reader judg , with what face he denieth the Consequence , ( that it supposeth us to have been in Christ legally , &c. ) When as I put it into the Opinion opposed , and opposed no other . But I erred in saying , that [ most of our ordinary Divines ] hold it ; But he more in fathering it in common on the Reformed . § . 2. Dr. T. [ 2. Such Imputation of Righteousness , he saith , agreeth not with Reason or Scripture : But what Reason meaneth he ? Is it that vain , blind , maimed , unmeasurably procacious and tumid Reason of the Cracovian Philosophers ? — Next he saith , Scripture is silent of the Imputed Righteousness of Christ ; what a saying is this of a Reformed Divine ? so also Bellarmine , &c. Answ . Is it not a doleful case that Orthodoxness must be thus defended ? Is this the way of vindicating Truth ? 1. Reader , my words were these , ( just like Bradshaws ) [ It tea●heth Imputation of Christ's Righteousness in so strict a sense , as will neither stand with Reason , nor the Doctrine of the Scripture , much less with the PHRASE of Scripture , which mentioneth no Imputation of Christ or his Righteousness ] . 1. Is this a denying of Christ's Righteousness imputed ? Or only of that intollerable sense of it ? 2. Do I say here that Scripture mentioneth not Imputed Righteousness , or only that strict sense of it ? 3. Do I not expresly say , It is the Phrase that is not to be found in Scripture , and the unsound sense , but not the sound ? 2. And as to the Phrase , Doth this Doctor , or can any living Man find that Phrase in Scripture , [ Christ's Righteousness is imputed to us ] ? And when he knoweth that it is not there , are not his Exclamations , and his Bug-bears [ Cracovian Reason , and Bellarmine ] his dishonour , that hath no better Weapons to use against the Churches Peace ? To tell us that the sense or Doctrine is in Scripture , when the question is of the Phrase , or that Scripture speaketh in his rigid sense , and not in ours , is but to lose time , and abuse the Reader , the first being impertinent , and the second the begging of the Question . § . 3. Dr. T. The Greek word answering to Imputation , is ten times in Rom. 4. And what is imputed but Righteousness ? we have then some imputed Righteousness . The Question is , only what or whose it is , Christ's or our own ? Not ours , therefore Christs : If ours , either its the Righteousness of Works , or of Faith , &c. Answ . 1. But what 's all this to the Phrase ? Could you have found that Phrase [ Christ's Righteousness is imputed ] , why did you not recite the words , but Reason as for the sense ? 2. Is that your way of Disputation , to prove that the Text speaketh of the Imputation of Christ's Righteousness , when the Question was only , In what sense ? What kind of Readers do you expect , that shall take this for rational , candid , and a Plea for Truth ? 3. But to a Man that cometh unprejudiced , it is most plain , that Paul meaneth by [ imputing it for Righteousness ] that the Person was or is , accounted , reckoned , or judged Righteous , where Righteousness is mentioned as the formal Relation of the Believer : so that what-ever be the matter of it ( of which next ) the formal Relation sure is our own , and so here said : And if it be from the matter of Christ's Righteousness , yet that must be our own , by your Opinion . And it must be our own , in and to the proper Effects , in mine . But sure it is not the same numerical formal Relation of [ Righteousness ] that is in Christ's Person , and in ours : And it 's that formal Relation , as in Abraham , and not in Christ , that is called Abraham's Reputed Righteousness in the Text : I scarce think you will say the contrary . § . 4. Dr. T. [ But Faith is not imputed to us for Righteousness . Answ . Expresly against the words of the Holy Ghost there oft repeated . Is this defending the Scripture , expresly to deny it ? Should not reverence , and our subscription to the Scripture sufficiently rather teach us to distinguish , and tell in what sense it is imputed , and in what not , than thus to deny , without distinction , what it doth so oft assert ? Yea , the Text nameth nothing else as so imputed , but Faith. § . 5. If it be imputed , it is either as some Virtue , or Humane Work , ( the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere ) or as it apprehendeth and applyeth Christ's Righteousness ? Not ( the first ) — If Faith be imputed relatively only , as it applyeth to a Sinner the Righteousness of Christ , it 's manifest that it 's the Righteousness of Christ only that is imputed , and that Faith doth no more to Righteousness , than an empty hand to receive an Alms. Answ . 1. Sure it doth as a voluntarily receiving hand , and not as a mere empty hand . And voluntary grateful Reception may be the Condition of a Gift . 2. You and I shall shortly find that it will be the Question on which we shall be Justified or Condemned ; not only whether we received Christ's Righteousness , but whether by Faith we received Christ in all the Essentials of his Office , and to all the essential saving Uses : Yea , whether according to the sense of the Baptismal Covenant , we first believingly received ▪ and gave up our selves to God the Father , Son , and Holy Ghost , and after performed sincerely that Covenant . 3. But let me defend the Word of God : Faith is imputed for Righteousness , even this Faith now described ; 1. Remotely , ex materiae aptitudine , for its fitness to its formal Office ; And that fitness is , 1. Because it is an Act of Obedience to God , or morally good , ( for a bad or indifferent Act doth not justifie ) . 2. More specially as it is the receiving , trusting , and giving up our selves to God the Father , Son , and Holy Ghost , to the proper ends of Redemption , or a suitable Reception of the freely offered Gift ; and so connoteth Christ the Object ( for the Object is essential to the Act in specie ) . 2. But proximately Faith is so reputed , or imputed , as it is the performance of the Condition of the Justifying Covenant or Donation . And to be imputed for Righteousness , includeth , That [ It is the part required of us by the Law of Grace , to make us partakers of the Benefits of Christ's Righteousness , which meriteth Salvation for us instead of a legal and perfect Righteousness of our own , ( which we have not ) . Or , [ Whereas we fell short of a Righteousness of Innocency , Christ by such a Righteousness hath merited our Pardon and Salvation , and given title to them by a New Covenant of Grace , which maketh this Faith the Condition of our Title ; and if we do this , we shall be judged evangelically Righteous ; that is , such as have done all that was necessary to their right in Christ and the said Benefits ; and therefore have such a Right ] . This is plain English , and plain Truth , wrangle no more against it , and against the very Letter of the Text , and against your Brethren and the Churches Concord , by making Men believe that there are grievous Differences , where there are none . Reader , I was going on to Answer the rest , but my time is short , Death is at the door : Thou seest what kind of Work I have of it , even to detect a Learned Man's Oversights , and temerarious Accusations . The weariness will be more to thee and me , than the profit : I find little before , but what I have before answered here , and oft elsewhere ; And therefore I will here take up , only adding one Chapter of Defence of that Conciliation which I attempted in an Epistle to Mr. W. Allens Book of the Two Covenants , and this Doctor , like an Enemy of Peace , assaulteth . CHAP. VIII . The Concord of Protestants in the Matter of Justification defended , against Dr. Tullies Oppositions , who would make Discord under pretence of proving it . § . 1. WHile Truth is pretended by most , that by envious striving introduce Confusion , and every evil Work , it usually falleth out by God's just Judgment , that such are almost as opposite to Truth , as to Charity and Peace . What more palpable instances can there be , than such as on such accounts have lately assaulted me : Mr. Danvers , Mr. Bagshaw , &c. and now this Learned Doctor . The very stream of all his Opposition against me about Imputation , is enforced by this oft repeated Forgery , that I deny all Imputation of Christ's Righteousness : Yea , he neither by fear , modesty , or ingenuity , was restrained from writing , pag. 117. [ Omnem ludibrio habet Imputationem ] [ He derideth all Imputation ] . Judg by this what credit contentious Men deserve . § . 2. The conciliatory Propositions which I laid down in an Epistle to Mr. W. Allens Book , I will here transcribe , that the Reader may see what it is that these Militant Doctors war against . Lest any who know not how to stop in mediocrity , should be tempted by Socinians or Papists , to think that we countenance any of their Errors , or that our Differences in the point of Justification by Faith or Works , are greater than indeed they are ; and lest any weak Opinionative Persons , should clamour unpeaceably against their Brethren , and think to raise a name to themselves for their differing Notions ; I shall here give the Reader such evidences of our real Concord , as shall silence that Calumny . Though some few Lutherans did , upon peevish suspiciousness against George Major long ago , assert , That [ Good Works are not necessary to Salvation ] : And though some few good Men , whose Zeal without Judgment doth better serve their own turn than the Churches , are jealous , lest all the good that is ascribed to Man , be a dishonour to God ; and therefore speak as if God were honoured most by saying the worst words of our selves ; and many have uncomely and irregular Notions about these Matters : And though some that are addicted to sidings , do take it to be their Godly Zeal to censure and reproach the more understanding sort , when they most grosly err themselves : And though too many of the People are carried about through injudiciousness and temptations to false Doctrines and evil Lives ; yet is the Argument of Protestants thus manifested . 1. They all affirm that Christ's Sacrifice , with his Holiness and perfect Obedience , are the meritorious Cause of the forgiving Covenants , and of our Pardon and Justification thereby , and of our Right to Life Eternal , which it giveth us . And that this Price was not paid or given in it self immediately to us , but to God for us ; and so , that our foresaid Benefits are its Effects . 2. They agree that Christ's Person and ours were not really the same ; and therefore that the same Righteousness , which is an Accident of one , cannot possibly be an Accident of the other . 3. They all detest the Conceit , that God should aver , and repute a Man to have done that which he never did . 4. They all agree that Christ's Sacrifice and Merits are really so effectual to procure our Pardon , Justification , Adoption , and right to the sealing Gift of the Holy Ghost , and to Glory , upon our Faith and Repentance ; that God giveth us all these benefits of the New-Covenant as certainly for the sake of Christ and his Righteousness , as if we had satisfied him , and merited them our selves : and that thus far Christ's Righteousness is ours in its Effects , and imputed to us , in that we are thus used for it , and shall be judged accordingly . 5. They all agree , that we are justified by none , but a practical or working Faith. 6. And that this Faith is the Condition of the Promise , or Gift of Justification and Adoption . 7. And that Repentance is a Condition also , though ( as it is not the same with Faith , as Repentance of Unbelief is ) on another aptitudinal account ; even as a willingness to be cured , and a willingness to take one for my Physician , and to trust him in the use of his Remedies , are on several accounts the Conditions on which that Physician will undertake the Cure , or as willingness to return to subjection and thankful acceptance of a purchased Pardon , and of the Purchasers Love and future Authority , are the Conditions of a Rebel's Pardon . 8. And they all agree , that in the first instant of a Man's Conversion or Believing , he is entred into a state of Justification , before he hath done any outward Works : and that so it is true , that good Works follow the Justified , and go not before his initial Justification : as also in the sense that Austin spake it , who took Justification , for that which we call Sanctification or Conversion . 9. And they all agree , that Justifying Faith is such a receiving affiance , as is both 〈…〉 Intellect and the Will ; and therefore as in 〈…〉 , participateth of some kind of Love to the justifying Object , as well as to Justification . 10. And that no Man can chuse or use Christ as a Means ( so called , in respect to his own intention ) to bring him to God the Father , who hath not so much love to God , as to take him for his end in the use of that means . 11. And they agree , that we shall be all judged according to our Works , by the Rule of the Covenant of Grace , though not for our Works , by way of commutative , or legal proper merit . And Judging is the Genus , whose Species is Justifying and Condemning : and to be judged according to our Works , is nothing but to be justified or condemned according to them . 12. They all agree , that no Man can possibly merit of God in point of Commutative Justice , nor yet in point of Distributive or Governing Justice , according to the Law of Nature or Innocency , as Adam might have done , nor by the Works of the Mosaical Law. 13. They all agree , that no Works of Mans are to be trusted in , or pleaded , but all excluded , and the Conceit of them abhorred . 1. As they are feigned to be against , or instead of the free Mercy of God. 2. As they are against , or feigned , instead of the Sacrifice , Obedience , Merit , or Intercession of Christ . 3. Or as supposed to be done of our selves , without the Grace of the Holy Ghost . 4. Or as supposed falsly to be perfect . 5. Or as supposed to have any of the afore-disclaimed Merit . 6. Or as materially consisting in Mosaical Observances . 7. Much more in any superstitious Inventions . 8. Or in any Evil mistaken to be Good. 9. Or as any way inconsistent with the Tenor of the freely pardoning Covenant . In all these senses Justification by Works is disclaimed by all Protestants at least . 14. Yet all agree , that we are created to good Works in Christ Jesus , which God hath ordained , that we should walk therein ; and that he , that nameth the Name of Christ , must depart from iniquity , or else he hath not the Seal of God ; and that he that is born of God sinneth not ; that is , predominantly . And that all Christ's Members are Holy , Purified , zealous of Good Works , cleansing themselves from all filthiness of Flesh and Spirit , that they might perfect Holiness in God's fear , doing good to all Men , as loving their Neighbours as themselves ; and that if any Man have not the Sanctifying Spirit of Christ , he is none of his , nor without Holiness can see God. 15. They all judg reverently and charitably of the Ancients , that used the word [ Merit of Good Works ] , because they meant but a moral aptitude for the promised Reward , according to the Law of Grace through Christ . 16. They confess the thing thus described themselves , however they like not the name of Merit , lest it should countenance proud and carnal Conceits . 17. They judg no Man to be Heretical for the bare use of that word , who agreeth with them in the sense . 18. In this sense they agree , that our Gospel-Obedience is such a necessary aptitude to our Glorification , as that Glory ( though a free Gift ) is yet truly a reward of this Obedience . 19. And they agree , that our final Justification by Sentence at the Day of Judgment doth pass upon the same Causes , Reasons , and Conditions , as our Glorification doth . 20. They all agree , that all faithful Ministers must bend the labour of their Ministry in publick and private , for promoting of Holiness and good Works , and that they must difference by Discipline between the Obedient and the Disobedient . And O! that the Papists would as zealously promote Holiness and good Works in the World , as the true serious Protestants do , whom they factiously and peevishly accuse as Enemies to them ; and that the Opinion , Disputing , and name of good Works , did not cheat many wicked Persons into self-flattery and Perdition , while they are void of that which they dispute for . Then would not the Mahometans and Heathens be deterred from Christianity by the wickedness of these nominal Christians , that are near them : nor would the serious practice of that Christianity , which themselves in general profess , be hated , scorned , and persecuted by so many , both Protestants and Papists ; nor would so many contend that they are of the True Religion , while they are really of no Religion at all any further , than the Hypocrites Picture and Carcass may be called Religion : Were Men but resolved to be serious Learners , serious Lovers , serious Practisers according to their knowledg , and did not live like mockers of God , and such as look toward the Life to come in jest , or unbelief , God would vouchsafe them better acquaintance with the True Religion than most Men have . § . 3. One would think now that this should meet with no sharp Opposition , from any Learned lover of Peace ; and that it should answer for it self , and need no defence . But this Learned Man for all that , among the rest of his Military Exploits , must here find some Matter for a Triumph . And 1. Pag. 18. he assaulteth the third Propos . [ They all detest the Conceit , that God should aver , and repute a Man to have done that which he never did ] . And is not this true ? Do any sober Men deny it , and charge God with Error or Untruth ? Will not this Man of Truth and Peace , give us leave to be thus far agreed , when we are so indeed ? But saith he , [ Yea , the Orthodox abhor the contrary , if [ to have done it ] be taken in sensu forensi , ( for in a Physical and Personal , they abhor it not , but deride it ) : Doth the Aphorist abhor these and such-like sayings , [ We are dead , buried , risen from the Dead with Christ ? ] Answ . 1. Take notice Reader , that it is but the Words , and not the Matter that he here assaulteth ; so that all here seemeth but lis de nomine . He before , pag. 84. extolleth Chrysostom for thus expounding , [ He made him sin for us ] ; that is ▪ to be condemned as an Offender , and to die as a Blasphemer . And this sense of Imputation we all admit ; But Chrysostom in that place oft telleth us , That by [ Sin ] he meaneth both one counted a wicked Man by his Persecutors , [ not by God ] and one that suffered that cursed Death , which was due to wicked cursed Men : And which of us deny not Justification by Works as Chrysostom doth ? I subscribe to his words , [ It is God s Righteousness ; seeing it is not of Works ( for in them it were necessary that there be found no blot ) but of Grace , which blotteth out and extinguisheth all sin : And this begetteth us a double benefit , for it suffereth us not to be lift up in mind , because it is all the Gift of God , and it sheweth the greatness of the benefit ] . This is as apt an Expression of my Judgment of Works and Grace as I could chuse . But it 's given to some Men to extol that in one Man , which they fervently revile in others . How frequently is Chrysostom by many accused as favouring Free-Will , and Man's Merits , and smelling of Pelagianism ? And he that is acquainted with Chrysostom , must know , That he includeth all these things in Justification . 1. Remission of the Sin , as to the Punishment , 2. Remission of it by Mortification , ( for so he calleth it , in Rom. 3. p. ( mihi ) 63. ) 3. Right to Life freely given for Christ's sake . 4. And Inherent Righteousness through Faith : And he oft saith , That this is called the Righteousness of God , because as God , who is living , quickeneth the dead , and as he that is strong giveth strength to the weak ; so he that is Righteous , doth suddenly make them Righteous that were lapsed into sin ] , as he there also speaketh . And he oft tells us , It is Faith it self , and not only Christ believed in , that is imputed for Righteousness , or Justifieth : And in Rom. 4. p. 80. he calleth the Reward , [ the Retribution of Faith ] . And pag. 89. he thus conjoyneth [ Faith and Christ's Death ] to the Question , How Men obnoxious to so much sin are justified , [ he sheweth that he blotted out all sin , that he might confirm what he said , both from the Faith of Abraham by which he was justified , and from our Saviours Death , by which we are delivered from sin ] . But this is on the by . 2. But saith Dr. T. The Orthodox abhor the contrary in sensu forensi . Answ . How easie is it to challenge the Titles of Orthodox , Wise , or good Men to ones self ? And who is not Orthodox , himself being Judg ? But it seems with him , no Man must pass for Orthodox that is not in so gross an error of his Mind , ( if these words , and not many better that are contrary must be the discovery of it ) viz. That will not say , that in sensu forensi , God esteemeth Men to have done that which they never did . The best you can make of this is , that you cover the same sense , which I plainlier express , with this illfavoured Phrase of Man's inventing : But if indeed you mean any more than I by your sensus forensis , viz. that such a suffering and meriting for us may , in the lax improper way of some Lawyers speaking , be called , [ Our own Doing , Meriting , Suffering , &c. ] I have proved , that the Doctrine denied by me , subverteth the Gospel of Christ . Reader , I remember what Grotius ( then Orthodox , thirty years before his Death ) in that excellent Letter of Church-Orders , Predestination , Perseverance , and Magistrates , animadverting on Molinaeus , saith , How great an injury those Divines , who turn the Christian Doctrine into unintelligible Notions and Controversies , do to Christian Magistrates ; because it is the duty of Magistrates to discern and preserve necessary sound Doctrine , which these Men would make them unable to discern . The same I must say of their injury to all Christians , because all should hold fast that which is proved True and Good , which this sort of Men would disable them to discern . We justly blame the Papists for locking up the Scripture , and performing their Worship in an unknown Tongue . And alas , what abundance of well-meaning Divines do the same thing by undigested Terms and Notions , and unintelligible Distinctions , not adapted to the Matter , but customarily used from some Persons reverenced by them that led the way ? It is so in their Tractates , both of Theology and other Sciences ; and the great and useful Rule , Verba Rebus aptanda sunt , is laid aside : or rather , Men that understand not Matter , are like enough to be little skilful in the expressing of it : And as Mr. Pemble saith , A cloudy unintelligible stile , usually signifieth a cloudy unintelligent Head , ( to that sense ) : And as Mr. J. Humfrey tells Dr. Fullwood , ( in his unanswerable late Plea for the Conformists against the charge of Schism ) pag. 29. [ So overly are men ordinarily wont to speak at the first sight , against that which others have long thought upon ] ; that some Men think , that the very jingle of a distinction not understood is warrant enough for their reproaching that Doctrine as dangerous and unsound , which hath cost another perhaps twenty times as many hard studies , as the Reproachers ever bestowed on that Subject . To deliver thee from those Learned Obscurities , read but the Scripture impartially , without their Spectacles and ill-devised Notions , and all the Doctrine of Justification that is necessary , will be plain to thee : And I will venture again to fly so far from flattering those , called Learned Men , who expect it , as to profess that I am perswaded the common sort of honest unlearned Christians , ( even Plowmen and Women ) do better understand the Doctrine of Justification , than many great Disputers will suffer themselves or others to understand it , by reason of their forestalling ill-made Notions : these unlearned Persons commonly conceive , 1. That Christ in his own Person , as a Mediator , did by his perfect Righteousness and Sufferings , merit for us the free pardon of all our sins , and the Gift of his Spirit and Life Eternal , and hath promised Pardon to all that are Penitent Believers , and Heaven to all that so continue , and sincerely obey him to the end ; and that all our after-failings , as well as our former sins , are freely pardoned by the Sacrifice , Merits , and Intercession of Christ , who also giveth us his Grace for the performance of his imposed Conditions , and will judg us , as we have or have not performed them ] . Believe but this plain Doctrine , and you have a righter understanding of Justification , than many would let you quietly enjoy , who tell you , [ That Faith is not imputed for Righteousness ; that it justifieth you only as an Instrumental Cause , and only as it is the reception of Christ's Righteousness , and that no other Act of Faith is justifying , and that God esteemeth us to have been perfectly Holy and Righteous , and fulfilled all the Law , and died for our own sins , in or by Christ , and that he was politically the very Person of every Believing Sinner ] ; with more such like . And as to this distinction which this Doctor will make a Test of the Orthodox , ( that is , Men of of his Size and Judgment ) you need but this plain explication of it . 1. In Law-sense , a Man is truly and fitly said himself to have done that , which the Law or his Contract alloweth him to do either by himself or another ; ( as to do an Office , or pay a Debt by a Substitute or Vicar ) . For so I do it by my Instrument , and the Law is fulfilled and not broken by me , because I was at liberty which way to do it . In this sense I deny that we ever fulfilled all the Law by Christ ; and that so to hold subverts all Religion as a pernicious Heresie . 2. But in a tropical improper sense , he may be said to [ be esteemed of God to have done what Christ did ; who shall have the benefits of Pardon , Grace , and Glory thereby merited , in the manner and measure given by the free Mediator , as certainly as if ▪ he had done it himself ] . In this improper sense we agree to the Matter , but are sorry that improper words should be used as a snare against sound Doctrine , and the Churches Love and Concord . And yet must we not be allowed Peace ? § . 4. But my free Speech here maketh me remember how sharply the Doctor expounded and applyed one word in the retracted Aphorisms : I said ( not of the Men , but of the wrong Opinion opposed by me ) [ It fondly supposeth a Medium betwixt one that is just , and one that is no sinner ] one that hath his sin or guilt taken away , and one that hath his unrighteousness taken away : It 's true in bruits and insensibles that are not subjects capable of Justice , there is , &c. There is a Negative Injustice which denominateth the Subject non-justum , but no● injustum , where Righteousness is not due . But when there is the debitum habendi , its privative . The Doctor learnedly translateth first the word [ fondly ] by [ stolide ] ; and next he ( fondly , though not stolidè ) would perswade the Reader , that it is said of the Men , though himself translate it [ Doctrina ] . And next he bloweth his Trumpet to the War , with this exclamation , [ Stolide ! O vocis mollitiem , & modestiam ! O stolidos Ecclesiae Reformatae Clarissimos Heroas ! Aut ignoravit certè , aut scire se dissimulat , ( quod affine est calumniae ) quid isti statu●nt , quos loquitur , stolidi Theologi ] . Answ . 1. How blind are some in their own Cause ? Why did not Conscience at the naming of Calumnie say , [ I am now committing it ? ] It were better write in English , if Latin translations must needs be so false ! we use the word [ fond ] in our Country , in another sense than [ foolish ] ; with us it signifieth any byassed Inclination , which beyond reason propendeth to one side : and so we use to say , That Women are fond of their Children , or of any thing over-loved : But perhaps he can use his Logick , to gather by consequences the Title of the Person , from the Title of his Opinion , and to gather [ foolishly ] by consequence out of [ fondly ] . To all which I can but answer , That if he had made himself the Translator of my Words , and the Judg of my Opinions ; if this be his best , he should not be chosen as such by me . But it may be he turned to Riders Dictionary , & found there [ fondly , vide foolishly ] . 2. The Stolidi Theologi then is his own phrase ! And in my Opinion , another Mans Pen might better have called the Men of his own Opinion [ Ecclesiae Reformatae clarissimos Heroas ] compared with others ! I take Gataker , Bradshaw , Wotton , Camero , and his followers ; Vrsine , Olevian , ▪ Piscator , Paraeus , Wendeline , and multitudes such , to be as famous Heroes as himself : But this also on the by . § . 5. But I must tell him whether I abhor the Scripture Phrase , [ We are dead , buried , and risen with Christ ] . I answer , No ; nor will I abhor to say , That in sensu forensi , I am one political Person with Christ , and am perfectly holy and obedient by and in him , and died and redeemed my self by him , when he shall prove them to be Scripture Phrases : But I desire the Reader not to be so fond , ( pardon the word ) as by this bare question to be enticed to believe , that it is any of the meaning of those Texts that use that Phrase which he mentioneth , that [ Legally , or in sensu forensi , every Believer is esteemed by God to have himself personally died a violent death on the Cross , and to have been buried , and to have risen again , and ascended into Heaven , nor yet to be now there in Glory , because Christ did and doth all this in our very Legal Person . Let him but 1. consider the Text , 2. and Expositors , 3. and the Analogy of Faith , and he will find another sense ; viz. That we so live by Faith on a dying , buried , risen and glorified Saviour , as that as such he dwelleth objectively in our Hearts , and we partake so of the Fruits of his Death , Burial , and Resurrection , and Glory , as that we follow him in a Holy Communion , being dead and buried to the World and Sin , and risen to newness of Life , believing that by his Power we shall personally , after our death and burial , rise also unto Glory . I will confess that we are perfectly holy and obedient by and in Christ , as far as we are now dead , buried , and risen in him . § . 6. And here I will so far look back , as to remember , That he ( as some others ) confidently telleth us , That [ the Law bound us both to perfect Obedience , and to punishment for our sin , and therefore pardon by our own suffering in Christ , may stand with the reputation , that we were perfectly Obedient and Righteous in Christ . ] Answ . And to what purpose is it to dispute long , where so notorious a contradiction is not only not discerned , but obtruded as tantum non necessary to our Orthodoxness , if not to our Salvation ? I ask him , 1. Was not Christ as our Mediator perfectly holy habitually , and actually , without Original or Actual Sin ? 2. If all this be reputed to be in se , our own as subjected in and done by our selves political , or in sensu forensi ; Are we not then reputed in foro , to have no original or actual sin , but to have innocently fulfilled all the Law , from the first hour of our lives to the last ? Are we reputed innocent in Christ , as to one part only of our lives , ( if so , which is it ? ) or as to all ? 3. If as to all , is it not a contradiction that in Law-sense , we are reputed perfectly Holy and Innocent , and yet sinners . 4. And can he have need of Sacrifice or Pardon , that is reputed never to have sinned ( legally ) ? 5. If he will say that in Law-sense , we have or are two Persons , let him expound the word Persons only , as of Qualities and Relations , ( nothing to our Case in hand ) ; or else say also , That as we are holy and perfect in one of our own Persons , and sinful , unrighteous , or ungodly in another , so a Man my be in Heaven in one of his own Persons , and on Earth , yea and in Hell in the other : And if he mean that the same Man is justified in his Person in Christ , and condemned in his other Person ; consider which of these is the Physical Person , for I think its that which is like to suffer . § . 7. pag. 224. He hath another touch at my Epistle , but gently forbeareth contradiction as to Num. 8. And he saith so little to the 11 th , as needeth no answer . § . 8. pag. 127. He assaulteth the first Num. of N. 13. That we all agree against any conceit of Works that are against or instead of the free Mercy of God ] . And what hath he against this ? Why that which taketh up many pages of his Book , and seemeth his chief strength in most of his Contest , viz. [ The Papists say the same ] and [ so saith Bellarmine ] . It 's strange that the same kind of Men that deride Fanatick Sectaries , for crying out in Church-Controversies , [ O Antichristian Popery , Bellarmine , &c. ] should be of the same Spirit , and take the same course in greater Matters , and not perceive it , nor acknowledg their agreement with them ! But as Mr. J. Humfrey saith in the foresaid Book of the word [ Schism , Schism ] oft canted out against them , that will not sacrilegiously surrender their Consciences , or desert their Ministry , [ The great Bear hath been so oft led through the streets , that now the Boys lay by all fear , and laugh or make sport at him ] so say I of this Sectarian Bugbear , [ Popery , Antichristian , Bellarmine ] either the Papists really say as we do , or they do not . If not , is this Doctor more to be blamed for making them better than they are , or for making us worse ? which ever it be , Truth should defend Truth . If they do , I heartily rejoyce , and it shall be none of my labour any more ( whatever I did in my Confession of Faith ) to prove that they do not . Let who will manage such ungrateful Work. For my part , I take it for a better Character of any Opinion , that Papists and Protestants agree in it , than that the Protestants hold it alone . And so much for [ Papists and Bellarmine ] though I think I know better what they teach , than his Book will truly tell me . § . 9. But he addeth , [ Humane Justifying Works are in reality adverse to the free Mercy of God , therefore to be accounted of no value to Righteousness ] . Answ . 1. But whose phrase is Justifying Works ? 2. Doth not the Holy Ghost say , That a Man is justified by Works , and not by Faith only ? Jam. 2. 3. Doth not Christ say , By thy words thou shalt be justified ? 4. Do not I over and over tell the World , That I hold Justification by Works in no sense , but as signifying the same as [ According to Works ] which you own ? And so both Name and Thing are confessed by you to be Scriptural . 5. I have before desired the Reader to turn to the words , [ Righteous , Righteousness , Justification , &c. ] in his Concordance . And if there he find Righteousness mentioned as consisting in some Acts of Man , many hundred times , let him next say if he dare , that they are to be had in no price to Righteousness : Or let him read the Texts cited by me in my Confession of Faith. 6. Because , Faith , Repentance , Love , Obedience , are that whose sincerity is to be judged in order to our Life or Death ere long ; I will not say that they are to be vilified as to such a Righteousness or Justification , as consisteth in our vindication from the charge of Impenitency , Infidelity , Unholiness , Hypocrisie , &c. The reading of Mat. 25. resolved me for this Opinion . § . 10. Next he noteth our detesting such Works as are against or instead of Christ's Sacrifice , Righteousness , Merits , &c. To this we have the old Cant , The Papists say the like . Reader , I proved that the generality of Protestants are agreed in all those twenty Particulars , even in all the material Doctrines about Man's Works and Justification , while this warlike Doctor would set us all together by the ears still , he is over-ruled to assert that the Papists also are agreed with us . The more the better , I am glad if it be so , and will here end with so welcome a Conclusion , that maketh us all herein to be Friends : only adding , That when he saith that [ such are all Works whatever , ( even Faith it self ) which are called into the very least part of Justification ] ; even as a Condition or subordinate personal Evangelical Righteousness , such as Christ and James , and a hundred Texts of Scripture assert ; I answer , I cannot believe him , till I cease believing the Scriptures to be true ; which I hope will never be : And am sorry that so worthy a Man can believe so gross an Opinion , upon no better reasons than he giveth : And yet imagine , that had I the opportunity of free conference with him , I could force him to manifest , That he himself differeth from us but in meer words or second Notions , while he hotly proclaimeth ▪ greater discord . AN ANSVVER TO Dr. TULLIES Angry Letter . By Rich. Baxter . LONDON , Printed for Nevil Simmons and Jonath . Robinson , at the Princes-Arms and Golden-Lion , in St. Pauls Church-yard , 1675. An Answer to Dr. Tullies Angry Letter . Reverend Sir , If I had not before perceived and lamented the great Sin of Contenders , the dangerous snare for ignorant Christians , and the great Calamity of the Church , by making Verbal Differences seem Material , and variety of some Arbitrary Logical Notions , to seem tantum non , a variety of Religions ; and by frightning Men out of their Charity , Peace , and Communion , by Bugbear-Names , of this or that Heresie or dangerous Opinion , which is indeed but a Spectrum or Fantasm of a dreaming or melancholy Brain , your Justificatio Paulina , and your Letter to me , might be sufficient means of my full Conviction . And if once reading of your Writings do not yet more increase my love of the Christian simplicity , and plain old Divinity , and the amicable Communion of practical Christians upon those terms , and not medling with Controversies in a militant way , till by ●ong impartial studies they are well understood , I must confess my non-proficience is very unexcusable . With your self I have no great business : I am not so vain as to think my self able to understand you , or to be understood by you : and I must not be so bold as to tell you why , much less will I be so injurious to the Reader , as by a particular examining all your words , to extort a confession that their sense is less or worse than I could wish : For cui bono ? What would this do but more offend you ? And idle words are as great a fault ▪ in writing as in talk : If I have been guilty of too many , I must not so much add to my fault , as a too particular examination of such Books would be . But for the sake of your Academical Youth , whom you thought meet to allarm by your Caution , I have answered so much of your Treatise as I thought necessary to help even Novices to answer the rest themselves . For their sakes ( though I delight not to offend you ) I must say , That if they would not be deceived by such Books as yours , it is not an Answer to them that must be their preservative , but an orderly studying of the Doctrines handled ; Let them but learn truly the several senses of the word [ Justifica●ion ] , and the several sorts , and what they are , and still constrain ambiguous words to confess their sense , and they will need no other Answer to such Writings . And as to your Letter ( passing by the spume and passion ) I think these few Animadversions may suffice . § . 1. Between twenty and thirty years ago , I did in a private Disputation prove our guilt of the sins of our nearer Parents ; and because many doubted of it , I have oft since in other writings mentioned it : About three years ago , having two Books of Mr. William Allens in my hand to peruse , in order to a Publication , ( a Perswasive to Vnity , and a Treatise of the Two Covenants ) ; in a Preface to the latter , I said , [ That most Writers , if not most Christians , do greatly darken the Sacred Doctrine , by overlooking the Interest of Children in the Actions of their nearer Parents , and think that they participate of no guilt , and suffer for no original sin , but Adam ' s only , &c. ] You fastened on this , and warned seriously the Juniors , not rashly to believe one that brings forth such Paradoxes of his ( or that ) Theologie , which you added to your [ O caecos ante Theologos quicunque unquam fuistis ] : The charge was expressed by [ aliud invenisse peccatum Originale , multo citerius quam quod ab Adamo traductum est ] . Hereupon I thought it enough to publish that old private Disputation , which many before had seen with various Censures : Now you send me in your Letter the strange tidings of the success : You that deterred your Juniors by so frighful a warning , seem now not only to agree with me , that we are guilty of our nearer Parents sin , and contract additional pravity from them as such , ( which was my Assertion ) but over-do all others , and Truth it self in your Agreement ! Now you take it for an injury to be reported to think otherwise herein than I do : yea , and add , [ Which neither I , nor any Body else I know of , denies as to the thing , though in the extent , and other circumstances , all are not agreed , and you may in that enjoy your Opinion for me ] . This is too kind : I am loth to tell you how many that I know , and have read , deny it , lest I tempt you to repent of your Agreement . But doth the World yet need a fuller evidence , that some Men are de materiâ agreed with them , whom they raise the Country against by their Accusations and Suspicions ? But surely what passion or spatling soever it hath occasioned from you , I reckon that my labour is not lost : I may tell your Juniors , that I have sped extraordinary well , when I have procured the published consent of such a Doctor . Either you were of this mind before or not : If not , it 's well you are brought to confess the Truth , though not to confess a former Error . If yea , then it 's well that so loud and wide a seeming disagreement is confessed to be none , that your Juniors may take warning , and not be frightned from Love and Concord by every melancholy Allarm . Yea , you declare your conformity to the Litany , [ Remember not our Offences , nor the Offences , of our Fore fathers ] , and many words of indignation you use for my questioning it . All this I like very well as to the Cause ; And I matter it not much how it looks at me : If you agree more angrily than others disagree , the Cause hath some advantage by the Agreement . Though me-thinks it argueth somewhat unusual , that seeming Dissenters should close by so vehement a Collision . But yet you will not agree when you cannot chuse but agree , and you carry it still as if your Allarm had not been given without cause : Must we agree , and not agree ? What yet is the Matter ? Why it is [ a new original sin ] . My ordinary expressions of it may be fully seen in the Disputation : The phrase you laid hold on in a Preface is cited before , [ That we participate of no guilt , and suffer for no original sin but Adam ' s only ] , I denied . And what 's the dangerous Errour here ? That our nearer Parents sin was Adams , I may presume that you hold not . That we are guilty of such , you deny not : That it is sin , I find you not denying : sure then all the difference must be in the word [ ORIGINAL ] . And if so , you that so hardly believe your loud-noised disagreements to be but verbal , must patiently give me leave here to try it . Is it any more than the Name ORIGINAL that you are so heinously offended at ? Sure it is not : Else in this Letter purposely written about it , you would have told your Reader what it is . Suffer me then to summon your Allarm'd Juniors to come and see what a Spectrum it is that must affright them ; and what a Poppet-Play or dreaming War it is , that the Church is to be engaged in , as if it were a matter of Life and Death ? Audite juvenes ! I took the word [ ORIGINAL ] in this business to have several significations . First , That is called [ ORIGINAL ] Sin , which was the ORIGO of all other sins in the Humane World : And that was not Adam's sin , but Eves . 2. That which was the ORIGO of sin to all the World , save Adam and Eve , communicated by the way of Generation : And that was Adams and Eves conjunct , viz. 1. Their first sinful Acts ; 2. Their Guilt ; 3. And their habitual pravity ( making it full , though in Nature following the Act ) . This Sin , Fact , Guilt , and Habit , as Accidents of the Persons of Adam and Eve , are not Accidents of our Persons . 3. Our personal participation ; 1. In the guilt of the sin of Adam and Eve ; 2. And of a vicious privation and habit from them , as soon as we are Persons . Which is called Original sin , on three accounts conjunct ; 1. Because it is a participation of their Original Act that we are guilty of ; 2. Because it is in us ab Origine , from our first Being ; 3. And because it is the Origo of all our Actual Sins . 4. I call that also [ ORIGINAL ] ( or part of Original Sin ) which hath but the two later only ; viz. 1. Which is in us AB ORIGINE , from our first personal being ; 2. Which is the Root or ORIGO in our selves of all our Actual Sins : And thus our Guilt and Vice derived from our nearer Parents , and not from Adam , is our Original Sin ; That is , 1. Both Guilt and Habit are in us from our Original , or first Being ; 2. And all our Actual Sin springeth from it as a partial Cause : For I may presume that this Reverend Doctor doth not hold that Adam's sin derived to us is in one part of the Soul , ( which is not partible ) and our nearer Parent 's in another ; but will grant that it is one vitiosity that is derived from both , the latter being a Degree added to the former ; though the Reatus having more than one fundamentum , may be called diverse . That Origo & Active & passive dicitur , I suppose we are agreed . Now I call the vicious Habits contracted from our nearer Parents by special reason of their own sins , superadded to the degree , which else we should have derived from Adam , a part of our original sinful Pravity , even a secondary part . And I call our guilt of the sins of our nearer Parents ( not Adam's ) which you will , either a secondary Original Guilt , or Sin , or a secondary part of our Original Guilt . See then our dangerous disagreement : I call that ORIGINAL , which is in us ab Origine , when we are first Persons , and is partly the Root or Origo in us of all our following Actual Sin : though it was not the Original Sin of Mankind , or the first of Sins . The Doctor thinks this an Expression , which all Juniors must be warned to take heed of , and to take heed of the Doctrine of him that useth it . The Allarm is against this dangerous word [ ORIGINAL ] . And let a Man awake tell us what is the danger . But I would bring him yet to agreement even de nomine , though it anger him . 1. Let him read the Artic. 9. of the Church of England , and seeing there Original Sin is said to be that corruption of Nature whereby we are far gone from Original Righteousness , and are of our own Nature inclined to evil , so that the flesh lusteth against the Spirit . The lust of the flesh called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some do expound the Wisdom , some Sensuality , some the Affection , some the desire of the Flesh , not subject to the Law of God ] : Seing a degree of all this same Lust is in Men from the special sins of their Fore-fathers , as well as from Adam's ; Is not this Degree here called Original Sin ? ( why the Church omitted the Imputed Guilt aforesaid , I enquire not ) . 2. If this will not serve , if he will find me any Text of Scripture , which useth the Phrase , [ ORIGINAL Sin ] , I will promise him hereafter to use it in no other sense , than the Scripture useth it . 3. If that will not serve , if the Masters of Language will agree , ( yea , to pass by our Lexicons , if the Doctors of that University will give it us under their hands ) that the word [ ORIGINAL ] is unaptly and dangerously applyed to that sinful Guilt and Pravity which is in us ab Origine Nostrae existentiae , and is the internal Radix vel Origo of all our Actual Sin , in part of Causality , I will use that Epithete so no more . 4. If all this will not serve , if he himself will give me a fitter Epithete , I will use it : And now we over-agree in Doctrine , a word shall not divide us , unless he will be angry because we are agreed , as Jonas was that the Ninivites were spared , because it seemed to disgrace his Word . § . II. pag. 4 , 5 , &c. You invite me to , [ a full entire retractation of my Doctrine of Justification ( you add , By Works ) and the secondary Original Sin ] . 1. Will you take it well if I retract that which you profess now to hold , and know none that denyeth , then there is no pleasing you : If I must be thought to wrong you for seeming to differ from you , and yet must retract all : What , yours and all Mens ? 2. Do you mean the words or the sense of Justification ( as you call it ) by Works ? For the words , I take you for a subscriber to the 39 Articles ; and therefore that you reject not the Epistle of St. James : And for the sense , I confess it is a motion suitable to the Interest of your Treatise , ( though not of the Truth ) : He that cannot confute the Truth , would more easily do his Work , if he could perswade the Defenders of it to an Entire Retractation . Hereupon , pag. 5. you recite my words , of the difficulty of bringing some Militant Divines to yield : Your Admonition for Self-Application of them is useful , and I thank you for it : But is it not a streight that such as I am in , between two contrary sorts of Accusers ? When Mr. Danvers , and Multitudes on that side , Reproach me daily for Retractations , and you for want of them ? How natural is it now to Mankind , to desire to be the Oracles of the World , and that all should be Silenced , or Retracted , which is against their Minds ? How many call on me for Retractation ? Mr. Tombes , and Mr. Danvers , for what I have Written for Infants-Baptism : The Papists for what I have Written against them : And how many more ? And as to what I have Retracted , One reproached me for it , and another either knoweth not of it , or perswadeth others that it is not done . You say , pag. 6. [ A great out-cry you have made of me , as charging you with things you have Retracted — And pag. 7. What 's the reason you have not hitherto directed us to the particulars of your Recantation ; what , when , where ? — You direct one indeed , to a small Book , above Twenty years a-go retracted . — All I can pick up of any seeming Retractation , is that you say , that Works are necessary at least to the continuation of our Justification . Answ . Either this is Written by a Wilful , or a Heedless mistaking of my words . The first I will not suspect ; it must therefore be the second , ( for I must not judg you Vnable to understand plain English ) . And is it any wonder if you have many such Mistakes in your disputes of Justification , when you are so heedless about a matter of Fact ? Where did I ever say , that I had Recanted ? Or that I Retracted any of the Doctrine of Justification , which I had laid down ? Cannot you distinguish between Suspending , or Revoking , or Retracting a particular Book , for the sake of several Crude and Incongruous Expressions , and Retracting or Recanting that Doctrine of Justification ? Or can you not understand words , that plainly thus Distinguish ? Why talk you of what , and when , and where , and conjecture at the words , as if you would make the Reader believe , that indeed it is some confessed Errors of mine , which you Confuted ? and that I take it for an Injury , because I ▪ Retracted them ? And so you think you salve your Confutation , whatever you do by your Candour and Justice : But you have not so much as Fig-leaves for either . It was the Aphorisms , or Book , that I said was above Twenty years a go Revoked : When in my Treatise of Infant-Baptism , I had craved Animadversions on it , and promised a better Edition , if I Published it any more ; I forbad the Reprinting it , till I had time to Correct it ; and when many called for it , I still deny'd them . And when the Cambridg Printer Printed it a second time , he did it by Stealth , pretending it was done beyond Sea. In my Confession Twenty years ago , I gave the Reasons , Preface , pag. 35. [ I find that there are some Incautelous Passages in my Aphorisms , not fitted to their Reading , that come to suck Poyson , and seek for a Word to be Matter of Accusation and Food for their Censuring opinionative Zeal . — And pag. 42. If any Brother understand not any word in my Aphorisms which is here Interpreted , or mistake my sense about the Matter of that Book , which is here more fully opened ; I must expect , that they interpret that by this . And if any one have so little to do as to write against that Book ( which is not unlikely ) if he take the Sense contrary to what I have here and else-where since then Published , I shall but neglect him as a Contentious , Vain Wrangler , if not a Calumniator ] . I Wrote this sharply , to forwarn the Contentious , not knowing then that above Twenty years after , Dr. Tully would be the Man. Pag. 43. [ If any will needs take any thing in this Book to be rather a Retractation , than an Explication , of what I have before said , though I should best know my own Meaning ; yet do such commend me , while they seem to blame me : I never look to write that which shall have no need of Correction . — And Cap. 1. pag. 2. [ Lest I should prove a further Offence to my Brethren , and a Wrong to the Church , I desired those who thought it worth their Labour , to vouchsafe me their Animadversions , which I have spent much of these Three last years in considering , that I might Correct what-ever was discovered to be Erroneous , and give them an account of my Reasons of the rest . I have not only since SVPPRESSED that Book which did offend them , but also laid by those Papers of Vniversal Redemption , which I had written , lest I should be further offensive , &c. ] In my Apologie else-where I have such-like Passages , ever telling Men that [ It was the first Book I wrote in my Vnexperienced Youth ; that I take the Doctrines of it to be sound and needful , save that in divers places they are unskilfully and incautelously worded . ( As the Word [ Covenant ] is oft put for [ Law , ] &c. ) And that I wrote my Confession , and Disputes of Justification , as an Exposition of it ; and that I Retracted , or Suspended , or Revoked , not the Doctrine , but the Book , till I had Corrected it , and did disown it as too unmeet an Expression of my Mind , which I had more fully exprest in other Books . And is not this plain English ? Doth this warrant a Wise and Righteous Man , to intimate that I accuse him of writing against that Doctrine of Justification which I Recanted , and to call for the What , and Where , and When ? Yea , and tell me , that I [ refer you to a small Book ] when instead of referring you to it , I only blame you for referring to that alone , when I had said as before ? When many Divines have published the first Edition of their Works imperfectly , and greatly corrected and enlarged them in a Second ( as Beza his Annotations , Polanus his Syntagma , and many such ) all Men take it for an Injury for a Neighbour twenty years after , to select the first Edition to confute as the Author's Judgment : Much more might I , when I published to the World , that I Suspended the whole Book , and have these twenty four years hindred the Printing of it ; professing that I have in many larger Books , more intelligibly and fully opened the same things . Yea , you fear not pag. 23. to say , That I tell you of about 60 Books of Retractations , in part at least which I have Written ] ; when never such a word fell from me . If I say , That one that hath published his Suspension of a small Book written in Youth , not for the Doctrine of it , but some unfit Expressions , and hath since in al-most thirty Years time , written about sixty Books , in many or most of which is somewhat of the same Subject , and in some of them he fullier openeth his Mind ; should be dealt with by an Adversary , according to some of his later and larger Explications , and not according to the Mode and Wording of that one Suspended Book alone : Shall such a Man as you say , that I [ tel you of about sixty Books of Retractations ] ? Or will it not abate Mens reverence of your disputing Accurateness , to find you so untrusty in the Recitation of a Man's words ? The truth is , it is this great Defect of Heed and Accurateness , by hasty Temerity , which also spoileth your Disputations . But , pag. 7. the Aphorisms must be , [ The most Schollar-like , and Elaborate ( though Erroneous ) Book in Controversie , you ever Composed ] . Answ . 1. Your Memory is faulty : Why say you in the next , that I appeal to my Disputation of Justification and some others ; but you cannot Trudg up and down , to every place I would send you , your Legs are too weak ? Either you had read all the sixty Books which you mention ( the Controversal at least ) or not : If not , How can you tell that the Aphorisms is the most Elaborate ? If yea , Why do you excuse your Trudging , and why would you select a Suspended Book , and touch none that were Written at large on the same Subject ? 2. By this ( I su●pose to make your Nibble to seem a Triumph ) you tell your Reader again , how to value your Judgment . Is it like that any Dunce that is diligent , should Write no more Schollar-like at Sixty years of Age than at Thirty ? And do you think you know better what of mine is Elaborate , than I do ? Sure that Word might have been spared ; When I know that one printed Leaf of Paper hath cost me more Labour than all that Book , and perhaps one Scheme of the Distinctions of Justification , which you deride . If indeed you are a competent Judg of your own Writings , Experience assureth me , that you are not so of mine . And pag. 25. you say , You desire not to be preferred before your Betters , least of all when you are singular ; as here I think you are . § . III. Pag. 9. You are offended for being put in the Cub , with divers mean and contemptible Malefactors . ] Answ . O for Justice ! 1. Was not Bellarmin , or some of the Papists and the Socinians , as great Malefactors , with whom ( as you phrase it ) you put me in the Cub ? 2. Are they Malefactors so far as they agree with you in Doctrine , and are you Innocent ? What is the Difference between your Treatise , in the part that toucheth me , and that of Mr. Eyres , Mr. Crandon , and some others such ? Dr. Owen , and Dr. Kendale , indeed differed from you ; the latter seeking ( by Bishop Vsher ) an amicable Closure , and the former ( if I understand his Book on the Hebrews ) less differing from me in Doctrine , than once he either did , or seemed to do . ( And if any of us all grow no Wiser in thirty years Study , we may be ashamed ) . But to give you your due Honour , I will name you with your Equals , as far as I can judg , viz. Maccovius , Cluto , Coccejus , and Cloppenburgius , ( I mean but in the Point in Question ; it 's no Dishonour to you to give some of them Precedencie in other things ) . It may be also Spanhemius , was near you . But ( if I may presume to liken my Betters ) no Men seem to me to have been so like you , as Guilielmus Rivet , ( not Andrew ) , Mr. George Walker , and Mr. Roborough . ( I hope this Company is no Dishonour to you ) . And very unlike you are Le Blank , Camero , Davenant , Dr. Hammond , Mr. Gataker , Mr. Anthony Wotton , and in Complexion Scotus and Ockam , and such as they : If yet I have not Chosen you pleasing Company , I pray you choo se so your self . But you say on , [ Had you not ( in your Memory many Scores of greatest Eminence and Repute in the Christian World , of the same Judgment with me — Know you not , I speak the same thing with all the Reformed Churches , &c. — For shame let it be the Church of England , with all the rest of the Reformed , &c. ] Answ . 1. I know not what you hold , even when I read what you write : ( I must hope as well as I can , that you know your self ) : How then should I know who are of the same Judgment with you ? 2. Yet I am very confident , that all they whom you mention , are of the same in some thing or other ; and in particular , that we are Justified by Faith , and not by the Works of the Law , or any Works in the sence denied by St. Paul , &c. 3. Do not I , with as great Confidence as you , lay Claim to the same Company and Concord ? And if one of us be mistaken , must your bare Word determine which it is ? Which of us hath brought the fuller Proofs ? I subscribe to the Doctrine of the Church of England , as well as you ; and my Condition these thirteen or fourteen years , giveth as much Evidence , that I am loth to subscribe to what I believe not , as yours doth of you . And you that know which of my Books is the most Elaborate , sure know , that in that Book which I Wrote to explain those Aphorisms ( called my Confession ) I cite the Words of above an Hundred Protestant Witnesses , that give as much to Works as I do : And that of this Hundred , one is the Augustine Confession , one the Westminster Synod , one the Synod of Dort , one the Church of England , each one of which being Collectives , contain many . ( And here I tell you of more ) . And have you brought more Witnesses ? Or any to the contrary ? Did you Confute , or once take Notice of any of these ? 4. Do you not here before you are aware , let your Reader know that it was , and still is , in the Dark , that you Alarm the World about our dangerous Differences , and run to your Arms undrest , before your Eyes are open ? Qui conveniunt in aliquo tertio , &c. They that agree with the Church of England , in the Doctrine of Justification by Faith , do so far agree between themselves : But Dr. Tullie , and R.B. do agree with the Church of England , in the Doctrine of Justification by Faith. Ergo. — The Article referreth to the Homilies , where it is more fully Explained . 5. May not I then retort your Argument , and bid you [ For shame let it be no longer Bellarnine , and R.B. but the Church of England , and all the Reformed , and R.B. ] ? Disprove the Witnesses twenty years ago , produced by me in this very Cause ; or else speak out , and say , [ The Church of England , and the rest of the Reformed , hold Justification by Works , just as Bellarmine and the Papists do ] which is it which you would fasten on me , who agree with them ( as if you had never there read my Answer to Mr. Crandon , objecting the same thing ) . § . IV. Your Censure , pag. 10 , 11. of my Windings , Clouds of Novel Distinctions , Preambles , Limitations , &c. is just such as your Treatise did bid me expect : Till you become guilty of the same Crime , and fall out with Confusion , and take not equivocal ambiguous Words unexplained , instead of Univocals , in the stating of your Questions , I shall never the more believe that Hannibal is at the Gates , or the City on Fire , for your Allarms . § . V. Pag. 11. Where you tell me , that [ You have no Profit by my Preface : I shall not deny it , nor wonder at it ; you are the fittest Judge : Where you say , that [ I have no Credit , ] You do but tell the World at what Rates you write . Honor est in honorante . And have all my Readers already told you their Judgment ? Alas ! How few ? In all London , not a Man hath yet given me Notice of his Dislike , or Dissent . And sure your own Pen is a good Confuter of you . It is some Credit , that such a Man as you , is forced to profess a full Consent to the Doctrine , though with passionate Indignation . You tell me of [ Nothing to the Question ] . But will you not be angry if I should but tell you , how little you did to state any Question , and in Reason must be supposed , when you assaulted my Doctrine , to take it as I stated it ; which I have fully shewed you ? You tell me , that You Charged me only with new Original Sin , underived from Adam , unknown , unheard of before , in the Christian World. Answ . De re , is not our Guilt of nearer Parent 's Sins such which you and all that you know ( now at last ) confess ? De nomine , 1. Tell the World if you can , when I called it [ New Original Sin , or underived from Adam , or unknown , or unheard of ] . There are more ways than one of Derivation from Adam . It is not derived from him by such Imputation as his first Sin ; but it is derived from him as a partial Causa Causae , by many Gradations . All Sin is some-way from him . Either you mean that I said , that it was not Derived from Adam , or you gather it by some Consequence from what I said . If the First , shew the Words , and the Shame shall be mine . If not , you know the old Law , that to false Accusers , it must be done as they would have done to the Accused . But if it be your Consequence , prove it , and tell the World , what are the Premises that infer it . § . VI. Pag. 12. You friendly help me to profit by my self , however you profess that you profit not by me ! What I have said to you against [ Hasty Judging ] , I have first said to my self , and the more you warn me of it , the more friendly you are : If it be not against such as you but my self , it is against my self that I have a Treatise on that Subject ; but I begin to think my self in this more Seeing than you ; for I see it both in my self and you , and you seem to see it in me , and not in your self . But with all Men , I find , that to see the Spots in our own Face immediately is hard , and to love the Glass which sheweth them , is not easie ; especially to some Men that neither are low , nor can endure to be so , till there is no Remedy . But , Sir , how easie a Way of Disputing have you happily light on , Who instead of Examining the hundred Witnesses which I brought , and my else-where oft proving the Doctrine opposed by me to be Novel , and Singular , do in few words talk of your holding the Doctrine delivered to the Saints , and of the many Worthies that concur with you , and of my pelting at their Heads , and draging them by the Hoary-heads , as a Spectacle and By-word to all , ( by proving their consent by express Citations ) what Armies , and of what Strength appear against me , whose Names I defie and wound , through yours ? Answ . And is not he a weak Man that cannot talk thus upon almost any Subject ? But who be these Men , and what be their Names ? Or rather , first , rub your Eyes , and tell us what is the Controversie ? Tully sometimes talkt at this rate in his Orations , but verily much better in his Philosophy . And you see no cause to repent , but you bless God that you can again and again call to all Youth , that as they love the Knowledg of Truth , they take me not for an Oracle in my bold dividing Singularities ] . Answ . That the Name of Truth is thus abused , is no News ; I would the Name of God were not : And I am sorry , that you see no Cause to repent . I am obliged to love you the better , for being against dividing Singularities in the general Notion ; I hope if you knew it , you would not be for them , as in singular Existents . But sure , none at Oxford are in danger of taking me for an Oracle ? This is another needless Work. So Spanhemius took that for a Singularity , which Dallaeus in a large Catalogue , hath proved the Common Judgment of the Church , till Contention of late caused some Dissenters . Will you cease these empty general Ostentations , and choose out any one Point of real ▪ Difference between you and me about Justification , and come to a fair Trial , on whose side the Churches of Christ have been for 1500 years after Christ ; yea , bring me but any two or one considerable Person , that was for a thousand years for your Cause against mine , and I will say , that you have done more to confute me by far , than yet you have done ; and if two only be against me , I will pardon you for calling me Singular . § . VII . Pag. 13 , 14 , 15. You again do keep up the Dividing Fear , are offended that I perswade you , that by Melancholy Phantasms you set not the Churches together by the Ears , and make People believe that they differ , where they do not : And you ask , Who began the Fray ? Answ . 1. Do you mean that I began with you ? You do not sure : But is it that I began with the Churches , and you were necessitated to defend them ? Yes , if Gallus , Ambsdorfius , Schlusselburgius , and Dr. Crispe , and his Followers , be the Church ? But , Sir , I provoke you to try it by the just Testimony of Antiquity , who began to differ from the Churches . In this Treatise I have given you some Account , and Vossius hath given you more . which you can never answer : But if my Doctrine put you upon this Necessity , what hindred you from perceiving it these twenty years and more , till now ? O Sir , had you no other work to do , but to Vindicate the Church and Truth ? I doubt you had . § . VIII . But pag. 15. You are again incredulous , that [ All the Difference betwixt you and me , or others of the same Judgment in the Point of Justification , is meerly Verbal ; and that in the Main we are agreed ] . And again you complain of your weak Legs . Answ . 1. I do agree with very many against , their wills in Judgment ( because the Judgment may be constrained ) , but with none in Affection , as on their part . Did I ever say , that I differed not from you ? I tell you , I know not what your Judgment is , nor know I who is of your Mind ? But I have not barely said , but oft proved , that ( though not the Antinomians ) the Protestants are mostly here agreed in the Main . If you could not have time to read my larger Proof , that short Epistle to Mr. Allen's Book of the Covenant , in which I proved it , might have stopt your Mouth from calling for more Proof , till you had better confuted what was given . But you say , [ Are perfect Contradictions no more than a difference in Words ? Faith alone , and not Faith alone ? Faith with and without Works ? Excuse our Dulness here ] . Answ . 1. Truly , Sir , it is a tedious thing , when a Man hath over and over Answered such Objections ; yea , when the full Answers have been twenty years in Print , to be put still to say over all again , to every Man that will come in and say , that his Legs are too weak to go see what was answered before : How many score times then , or hundreds , may I be called to repeat . 2. If I must pardon your Dulness , you must pardon my Christianity ( or chuse ) who believe that there is no such [ perfect Contradictions ] between Christ's , [ By thy Words thou shalt be Justified ] and Paul's , [ Justified by Faith , without the Works of the Law ] or [ not of Works ] ; and James's [ We are justified by Works , and not by Faith only ] . Must we needs proclaim War here , or cry ▪ out , Heresie , or Popery ? Are not all these Reconcileable ? Yea , and Pauls too , Rom. 2. The Doers of the Law shall be justified . 3. But did I ever deny that it is [ by Faith alone and without Works ] ? Where , and when ? But may it not be , by Faith alone in one sense , and not by Faith alone in another sense ? 4. But even where you are speaking of it , you cannot be drawn to distinguish of Verbal and Real Differences . Is it here the Words , or Sense , which you accuse ? The Words you dare not deny to be Gods own in Scripture , spoken by Christ , Paul , and James . My Sense I have opened to you at large , and you take no Notice of it ; but as if you abhorred Explication and Distinction , speak still against the Scripture Words . § . IX . Pag. 16. But you say , [ Let any discerning Reader compare the 48 § . of this Preface with the Words in pag. 5. of your Appeal to the Light , and 't is likely he will concur with me , in that Melancholy Phantasm , or Fear : For 't is worth the noting , how in that dark Appeal where you distinguish of Popish Points , i. e. some-where the Difference is reconcileable , others in effect but in words ; we have no Direction upon which Rank we must bestow Justification , nothing of it at all from you , Name or Thing : But why , next to the All-seeing God , you should know best your self ] . Answ . Alas , Sir , that God should be in such a manner mentioned ! I answered this same Case at large in my Confession , Apologie , Dispute of Justification , &c. Twenty years ago , or near ; I have at large Opened it in a Folio ( Cathol . Theol. ) which you saw , yea , in the very part which you take Notice of ; and now you publish it [ worth the Noting , that I did not also in one sheet of Paper , Printed the other day against a Calumnie of some Sectarian Hearers , who gave me no Occasion for such a work . Had it not been a Vanity of me , Should I in that sheet again have repeated , how I and the Papists differ about Justification ? Were you bound to have read it in that sheet , any more ▪ than in many former Volumns ? It 's no matter for me ; But I seriously beseech you , be hereafter more sober and just , than to deal with your Brethren , the Church and Truth , in such a manner as this ! But by this Talk I suspect , that you will accuse me more for opening no more of the Difference in this Book . But , 1. It is enough for to open my own Meaning , and I am not obliged to open other Mens : And my own I have opened by so many Repetitions , in so many Books , as nothing but such Mens Importunity and obstructed Minds , could have Excused . 2. The Papists minds sure , may be better known by their own Writings , than by mine : The Council of Trent , telleth it you : What need I recite it ? 3. I tell you again , as I did in my Confession , that I had rather all the Papists in the World agreed with us , than disagreed : I like a Doctrine the better , and not the worse , because all the Christian World consenteth to it . I am not ambitious to have a Religion to my self , which a Papist doth not own . Where they differ , I am sorry for it : And it pleaseth me better , to find in any Point that we are agreed , than that we differ . Neither you , nor any such as you , by crying [ O Popish ! Antichristian ! ] shall tempt me to do by the Papists , as the Dominicans , and Jansenists , and some Oratorians , do by the Calvinists : I will not with Alvarez , Arnoldus , Gibieuf , &c. make the World believe , that my Adversaries are much further from me than they are , for fear of being censured by Faction , to be one of them . If I would have been of a Church-Faction , and sold my Soul to please a Party , I would have begun before now , and taken a bigger Price for it , than you can offer me if you would . Pag , 17. You say , [ Pile one Distinction or Evasion on another , as long as you please ; as many several Faiths , and Works , and Justifications , as you can name , all this will never make two Poles meet ] . Answ . And do you cry out for War in the Darkness of Confusion , as long as you will , you shall never tempt me by it to renounce my Baptism , and List my self under the grand Enemy of Love and Concord , nor to Preach up Hatred and Division for nothing , as in the Name of Christ . If you will handle such Controversies , without Distinguishing of Faiths , Works , and Justifications , I will never perswade any Friend of mine to be your Pupil , or Disciple . Then Simon Magus's faith , and the Devils faith , and Peters faith must all pass for the same , and justifie accordingly . Then indeed , Believing in God the Father , and the Holy Ghost , yea , and Christ , as our Teacher , King and Judg , &c. must pass for the Works by which no Man is Justified ! If Distinction be unsound , detect the Error of it : If not , it is no Honour to a disputing Doctor to reproach it . § . X. But pag. 17. you set upon your great unde●eiving Work , to shew the evil of ill using Words : [ Words ( you say ) as they are enfranchised into Language , are but the Agents and Factors of things , for which they continually negotiate with our Minds , conveying Errands on all occasions , &c. ( Let them mark , that charge the vanity and bombast of Metaphors on others , one word [ Signa ] should have served our turn instead of all this ) . [ Whence it follows , that their use and signification is Vnalterable , but by the stamp of the like publick usage and imposition from whence at first they received their being , &c. ] Answ . O Juniors , Will not such deceiving Words save you from my Deceits ? But , 1. Is there a Law , and unalterable Law for the sense of Words ? Indeed , the Words of the sacred Text must have no new Sense put upon them . 2. Are you sure that it was Publick usage , and Imposition from whence they first received their being ? How shall we know that they grew not into publick use from one Mans first Invention , except those that ( not Publick use , but ) God Himself made ? 3. Are you sure that all or most Words now , Latine or English , have the same , and only the same use or sense , as was put upon them at the first ? Is the change of the sense of Words a strange thing to us ? 4. But that which concerneth our Case most , is , Whether there be many Words either of Hebrew and Greek in the Scripture , or of Latine , English , or any common Language , which have not many Significations ? Your Reputation forbids you to deny it . And should not those many Significations be distinguished as there is Cause ? Are not Faith , Works , Just , Justice , Justification , words of divers senses in the Scripture ? and do not common Writers and Speakers use them yet more variously ▪ And shall a Disputer take on him , that the use or signification of each is but one , or two , or is so fixed that there needeth no distinction ? 5. Is the change that is made in all Languages in the World , made by the same publick usage and imposition , from which at first they received their being ? 6. If ( as you say ) the same thing can be represented by different words , only when they are Synonymous , should we not avoid seeming to represent the same by Equivocals , which unexplained are unfit for it ? Pag. 20. You tell me what sad work you are doing ; and no wonder , Sin and Passions are self-troubling things : And it 's well if it be sad to your self alone , and not to such as you tempt into Mistakes , Hatred , and Division . It should be sad to every Christian , to see and hear those whom they are bound to Love , represented as odious : And you are still , pag. 19. feigning , that [ Every eye may see Men dealing Blows and Deaths about , and therefore we are not wise if we think them agreed . But doubtless , many that seem killed by such Blows as some of yours , are still alive ? And many a one is in Heaven , that by Divines pretending to be Orthodox , were damned on Earth ! And many Men are more agreed than they were aware of . I have known a Knavish Fellow set two Persons of quality on Fighting , before they spake a word to one another , by telling them secretly and falsly what one said against the other . Many differ , even to persecuting and bloodshed , by Will and Passion and Practice , upon a falsly supposed great - difference in Judgment . I will not so suddenly repeat what Proof I have given of some of this in the place you noted , Cath. Theol. Confer . 11 , 12 , & 13. There is more skill required to narrow differences , than to widen them ; and to reconcile , than to divide ; as there is to quench a Fire , than to kindle it ; to build , than to pull down ; to heal , than to wound . I presume therefore to repeat aloud my contrary Cautions to your Juniors . Young-Men , after long sad Experience of the sinful and miserable Contentions of the Clergie , and consequently of the Christian World , that you may escape the Guilt , I beseech you , whoever contradicteth it , consider and believe these following Notices : 1. That all Words are but arbitrary Signs , and are changed as Men please ; and through the Penury of them , and Mans imperfection in the Art of Speaking , there are very few at all , that have not various Significations . 2. That this Speaking-Art requireth so much time and study , and all Men are so defective in it , and the variety of Mens skill in it is so very great , that no Men in the World do perfectly agree in their interpretation and use of Words . The doleful plague of the Confusion of Tongues , doth still hinder our full Communication , and maketh it hard for us to understand Words our selves , or to be understood by others ; for Words must have a three-fold aptitude of Signification . 1. To signifie the Matter , 2. And the Speakers conceptions of it . 3. And this as adapted to the hearers Mind , to make a true Impression there . 3. That God in Mercy hath not made Words so necessary as Things , nor necessary but for the sake of the Things : If God , Christ , Grace , and Heaven , be known , believed , and duly accepted , you shall be saved by what Words soever it be brought to pass . 4. Therefore Real Fundamentals , or Necessaries to Salvation , are more easily defined than Verbal ones : For more or fewer Words , these or other Words are needful to help some Persons , to Faith , and Love , and Holiness , as their Capacities are different . 5. But as he that truly believeth in , and giveth up himself to God the Father , Son , and Holy Ghost , according to the sense of the Baptismal Covenant , is a true Christian , to be loved , and shall be saved ; so he that understandeth such Words , as help him to that true Faith and Consent , doth know so much of the Verbal part , as is of necessity to his Christianity and Salvation . 6. And he that is such , holdeth no Heresie or Error inconsistent with it : If he truly love God , it 's a contradiction to say , that he holdeth an Error inconsistent with the Love of God. 7. Therefore see that you Love all such as Christians , till some proved or notorious inconsistents nullifying his Profession disoblige you . 8. Take your selves to be neither of Roman , or any other Church as Vniversal , which is less than the Vniversality of all Christians headed by Christ alone . 9. Make this Love of all Christians the second part of your Religion , and the Love of God , of Christ , of Holiness and Heaven , the first ; and live thus in the serious practice of your Covenant , even of Simple Christianity : For it 's this that will be your Peace , in Life and at Death . 10. And if Men of various degrees of Learning ( or Speaking-skill ) and of various degrees of Holiness , Humility , and Love , shall quarrel about Words , and forms of Speech , and shall hereticate , and revile , and damn each other , while the Essentials are held fast and practised , discern Right from Wrong as well as you can ; but take heed that none of them make Words a snare , to draw you injuriously to think hatefully of your Brother , or to divide the Churches , or Servants of Christ : And suspect such a Snare because of the great ambiguity of Words , and imperfection of Mans Skill and Honesty in all Matters of debate : And never dispute seriously , without first agreeing of the Sense of every doubtful term with him that you Dispute with ] . Dr. Tully's Allarm , and other Mens militant Course , perswaded me as a Preservative , to commend this Counsel to you . § . XI . Pag. 19. You next very justly commend Method , ordering , and expressing our Conceptions , of which ( you say ) I seem to make little account in Comparison ] . Answ . 1. Had you said , that I had been unhappy in my Endeavours , your Authority might have gone for Proof with many : But you could scarce have spoken a more incredible word of me , than that I seem to make little account of Method , I look for no sharper Censure from the Theological Tribe , than that I Over-do in my Endeavours after Method . You shall not tempt me here unseasonably , to anticipate what Evidence I have to produce for my acquittance from this Accusation . 2. But yet I will still say , that it is not so necessary either to Salvation , or to the Churches Peace , that we all agree in Methods and Expressions , as that we agree in the hearty reception of Christ , and obedience to His Commands ? So much Method all must know , as to know the Beginning and the End , from the Effects and Means , God from the Creature , and as our true consent to the Baptismal Covenant doth require ; and I will thankfully use all the help which you give me to go further : But I never yet saw that Scheme of Theologie , or of any of its Heads , which was any whit large , ( and I have seen many ) which was so exact in Order , as that it was dangerous in any thing to forsake it . But I cannot think meet to talk much of Method , with a Man that talketh as you do of Distinguishing , and handleth the Doctrine of Justification no more Methodically than you do . § . XII . But pag. 19. you instance in the difference between Protestants and Papists , about the Necessity of Good works , which is wide in respect of the placing or ranking of them , viz. The one stretching it to the first Justification , the other not , but confining it to its proper rank and province of Inherent Holiness , where it ought to keep ] . Answ . Wonderful ! Have you that have so loudly called to me to tell how I differ about Justification , brought your own , and as you say , the Protestants difference to this ? Will none of your Readers see now , who cometh nearer them , you or I ? 1. Is this distinction our proof of your accurateness in Method , and Order , and Expression ? What meaneth a distinction between [ First-Justification , ] and [ Inherent Holiness ] ? Do you difference them Quoad ordinem , as First and Second ? But here is no Second mentioned : Is it in the nature of the things [ Justification , and Inherent Holiness ] ? What signifieth the [ First ] then ? But Sir , how many Readers do you expect who know not , 1. That it is not to the First Justification at all , but to that which they call the Second or Increase , that the Church of Rome asserteth the necessity or use of Mans meritorious Works ? See what I have fully cited out of them for this , Cath. Theol. Lib. 2. Confer . 13. pag. 267. &c. saving that some of them are for such Preparatives as some call Merit of Congruity , and as our English Divines do constantly preach for , and the Synod of Dort at large assert ; though they disown the name of Merit , as many of the Papists do . They ordinarily say with Austine , Bona opera sequuntur Justificatum , non praecedunt Justificandum . 2. But , I hope , the word [ First ] here overslipt your your Pen , instead of [ Second ] : But suppose it did so : What 's the difference between the Papists first or second Justification , and the Protestants Inherent Holiness ? None that ever I heard or read of : Who knoweth not that the Papists take Justification for Inherent Holiness ? And is this the great difference between Papists and Protestants , which I am so loudly accused for not acknowledging ? viz. The Papists place Good-Works before Justification , that is , Inherent Holiness ; and the Protestants more rightly place them before Inherent Holiness ? Are you serious , or do you prevaricate ? The Papists and Protestants hold , that there are some Duties and common Grace , usually preparatory to Conversion ( or Sanctification ) ; which some Papists ( de nomine ) call Merit of Congruity , and some will not . The Papists and Protestants say , that Faith is in order of nature , at least , before that Habitual Love , which is called Holiness , and before the Works thereof . The Papists and Protestants say , that Works of Love and Obedience , follow our First Sanctification , and make up but the Second part of it , which consisteth in the Works of Holiness . If you speak not of Works in the same sense in each part of your Assignation , the Equivocation would be too gross , viz. If you should mean [ Papists rank the necessity of preparatory Common Works , or the Internal act of Faith , or Love , stretching it to the First Justification ; and Protestants rank other Works , viz. The fruits of Faith and Love , with Inherent Holiness . All agree , 1. That Common Works go before Sanctification . 2. That Internal Love , and other Grace , do constitute Sanctification in the First part of it . 3. That Special Works proceeding from Inward Grace , are the effects of the First Part , and the constitutive Causes of the Second Part of Sanctification ; as the word extendeth also to Holiness of Life : And whilst Papists take Just●fication for Sanctification , in all this there is De re no difference . ( But your accurate Explications by such terms , as [ Stretching , Confirming , Province , &c. ] are fitter for Tully , than for Aristotle ) . And is this it in the Application that your Zeal will warn Men of , that we must in this take heed of joyning with the Papists ? Do you mean [ Rank Good-Works with Inherent Holiness , and not with the First Sanctification , and you then do widely differ from the Papists ] ? Will not your Reader say , 1. What doth Inherent Holiness differ from the First Sanctification ? 2. Do you not invite me thus herein to be a Papist , when they rank them no where but , as you say , the Protestants do ? 3. Do not you here proclaim , that Papists and Protestants differ not about the necessity of Good-works to Justification ? But yet I that would make no Differences wider than they are , can find some greater than you have mentioned . Truly Sir , I am grieved and ashamed , to foresee how Learned Papists will make merry with such Passages ; and say , See here how we differ from the Protestants ! See what it is for , that the Protestant Doctors separate from the Church of Rome ! viz. Because we make Good-Works necessary to the First Justification , which unless equivocally spoken , is false ; and because the Protestants rank them with Inherent Holiness , as we do ] . What greater advantage will they desire against us , than to choose us such Advocates ? And to shew the World that even where their keenest Adversaries condemn them , and draw Men from them , they do but justifie them ? Who knoweth what a Temptation they may make of such passages to draw any to Popery ? It is my assurance , that such Over-doing , is Vndoing ; and that mistaken Accusations of the Papists greatly advantage them against us , which maketh me the more against such Dealing ; besides the sinfulness , of pretending that any differences among Christians , are greater than indeed they are . But may not I think that you take the word [ Justification ] here in the Protestant Sense , and not in the Papists , when you say that they rank Good-work's-necessity as stretcht to the First Justification ? No sure : For , 1. Protestants use not to distinguish of a First and Second Justification , which Papists do , but of Justification as Begun , Continued , and Consummate . 2. If it were so , it were not true : For the First Justification in the Protestant Sense , is our first right to Impuni●y and Life Eternal , freely given to Believers , for the Merits of Christs perfect Righteousness and Satisfaction . And Papists do not make Good-works ( unless Equivocally so called ) necessary to this ; but as a Fruit to follow it . As for Remission of Sin , I have else-where proved , 1. That most commonly by that word the Papists mean nothing , but that which we call Mortification , or Putting away , or destroying the Sin it self , as to the habit and ceasing the Act. 2. That most of them are not resolved , where the Remission of the Punishment ( which Protestants call Remission of Sin , or Forgiveness ) shall be placed : They differ not much as to its Time , but whether it be to be called any part of Justification : Some say , yea ; some make it a distinct thing . Most describe Justification by it self , as consisting in our Remission of , or Deliverance from Sin it self , and the infused habit of Love or Righteousness ( all which we call Sanctification ) , and the forgiveness of the Penalty by it self , not medling with the Question , whether the latter be any part of the former ; so much are they at a loss in the Notional part among themselves . But they ( and we ) distinguish of Forgiveness , as we distinguish of Penalties : We have a right to Impunity as to everlasting Damnation , upon our first being Justified ; but our Right becometh afterward more full , and many other Penalties are after to be remitted . § . XIII . Pag. 20. In my 42. Direct . for the Cure of Church-divisions , telling the Weak whom they must follow , I concluded , 1. That the necessary Articles of Faith must be made our own , and not taken meerly on the authority of any ; and we must in all such things of absolute necessity keep company with the Vniversal Church . 2. That in Matters of Peace and Concord the greater part must be our Guide . 3. That in Matters of humane Obedience , our Governours must be our Guides . And , 4. In Matters of high and difficult Speculation , the judgment of one Man of extraordinary Vnderstanding and Clearness , is to be preferred before the Rulers and the major Vote . I instanced in Law , Philosophy , Physick , Languages , &c. and in the Controversies of the Object of Predestination , the nature of the Will 's Liberty , Divine Concourse , the determining way of Grace , of the definition of Justification , Faith , &c. ] Here I was intreated before God and my Conscience , to search my self , with what Design or Intent I wrote this , and to tell you , Who that One is , that we may know whom to prefer , and to whom , in the Doctrine of Justification , &c. Answ . How greatly do you dishonour your self , ( and then you will impute it to me ) by insisting on such palpably abusive Passages ? Had you not been better , have silently past it by ? 1. Doth not the World know , that Heathens and Christians , Papists and Protestants , are Agreed on this general Rule ? 2. And will you make any believe that Definition of Justification is none of these Works of Art , which depend on humane Skill ? How then came you to be so much better at it than I ? I find not that you ascribe it to any special Revelation which you have . And if you should ascribe it to Piety , and say , Hoc non est Artis , sed Pietatis opus : I would go to many a good Woman before you . Nor do you plead general Councils , nor the Authority of the Church . 3. And what sober Scholar will you make believe , that by laying down this common Rule , I signifie some One singular Person , as an Individuum determinatum ; whom therefore I must acquaint you with ? These things are below a Grave Divine . Pag. 21. Where you called me to seriousness or diligence in my search , and I told you by what , and how many Writings , I have manifested my almost thirty years Diligence in this Controversie , and that I am now grown past more serious and diligent Studies ; that I might shew you what a trifling way it is , for a Man to wrangle with him that hath written so many things , to tell the World what his studies of this Point have been , and never to touch them , but to call him a - new to serious diligence : You now expostulate with me , whether you accused me for want of diligence ? I talk not of Accusing , but I tell you , that I have done my best ▪ and that it were a poor kind of dealing with your self , if you had written against many , as you have done against me twenty five years ago , and very often , if instead of taking any notice of your Labours , I should call you now to diligent Studies . As for your Lesson , pag. 22. that tumbling over many Books without meditation , may breed but Crudities , &c. It is very true , and the calamity of too many of the literate Tribe , who think that they have deserved Credit and Reverence , when they say the words which others , whom they would be joyned with , have said before them : Want of good Digestion is a common Disease of many that never complain of it , nor feel any present trouble by it . Pag. 22 , 23. You insinuate that about Retractation , which I before detected : I told you when , and where , I Suspended or Retracted the Book , and for what Reasons , and you presently feign a Retractation of the Doctrine , and of about sixty Books of Retractions . It 's well that pag. 23. you had the justice not to justifie your [ Nec dubito quin imputatam Christi justitiam incluserit ] ; But to confess your Injustice , was too much : It is not your own Retractation that you are for , it seems . § . XIV . Pag. 23 , 24. You talk as if my supposing that both [ Justice ] and [ Imputation ] , are capable of Definitions which are not the Things , were a Fallacy , because [ or ] is a disjunctive ; viz. When I say that the Definition of the one , or the other , is not the Thing . Do you grant it of them Disjunctively , and yet maintain the contrary of them Conjunct ? Yes , you say , [ Imputed Justice cannot differ from its true definition , unless , you will have it to differ really from it self ] . And , pag. 34. you say , [ I am ashamed you should thus over and over expose your self — as if supposing ( Definitions ) true , they were not the same Re , with the Definitum . — Good Sir , talk what you please in private , to such as understand not what you say , and let them give you a grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your pains ; but you may do well to use more Civility to the reason of a Scholar , though he hath not yet worn out his Freshmans Gown ] . Answ . This is no light or jesting Matter : The comfort of Souls dependeth on it . I see some Men expect that Reverence of their Scholarship should give them great advantage : But if one argued thus with me for Transubstantiation , I would not turn to him , to escape the Guilt of Incivility . If the Definition , and the Definitum , as in question now , be the same Thing , wo to all the Unlearned World , and wo to all Freshmen , that yet have not learnt well to define ; and wo to all Divines that differ in their Definitions , except those that are in the right . I know that a Word and a Mental Conception , are not Nothing : They may be called Things , but when we distinguish the Things from their Signs , Names , or Definitions , we take not the word [ Things ] so laxly , as to comprehend the said Signs , Names , &c. When we say , that the Thing defined is necessary , but to be able to Define it , or actually to Define it , is not necessary ( to Salvation ) it is notorious that we take Definition ( as Defining ) actively , as it is Actus definientis ; and Definire sure is not the same with the Thing defined . I have heard before your Letter told me , that Definitum & definitio idem sunt : But , I pray you , let us not quibble almost all the World under a sentence of Damnation . As long ago as it is since I read such words , I remember our Masters told us , ( I think Schibler in his Topicks for one ) that when they are taken Pro terminis Logicis definitio & definitum non sunt idem ; but only when they are taken Pro rebus per eos terminos significatis ; and that there they differ in Modo significandi essentiam , the definitum signifying the Essence confusedly , and the Definition distinctly . If you will take the Res definita , for that which is strictly nothing but Rei conceptus inadaequatus seu partialis , ( that is , a Species ) and that not as the thing is Existent extra intellectum , but as the conception is an operation of the Mind , so I confess , that he that hath a true Conception of a Species as meerly denominated , or as defined , hath the same conception of it : And also the Thing named , and the Thing defined , is the same thing in it self . Homo & Animal rationale , are the same ; that is , it is the same essence , which is denominated Homo , and defined Animal rationale . And it is the same Conceptus mentis , which we have ( if true ) when we denominate , and when we define . But as Things are distinct from the knowledg and signs of Things , nothing is Res , that is not existent ; and nothing existeth but in Singulars ▪ ( or Individuals ) : And as nothing can be defined but a Species , so a Species , or any Vniversal , is nothing but a Notion , or Ens rationis , save as it existeth in the said Individuals . And in the Individuals , it is nothing but their being as partially , or inadequatly taken , or a Conceptus objectivus partialis , ( whether it be of a thing really , or only intellectually partible , or any thing which our narrow Minds cannot conceive of , Vno & simplici conceptu activo ) . Now if you take the word [ Definition ] for the Species , as existent in Individuals , it is really a part of the thing ; that is , a Partial objective conceptus , or somewhat of the Thing as Intelligible : But this is to take [ Definition ] in Sensu passivo , for the Thing defined ; which our Case distinguisheth . But Sir , I crave your leave , to distinguish Real objective Beings , from , 1. The Knowledg . 2. and the Names , and other Logical Organs , by which we know them , and express our knowledg of them : God , Christ , Grace , Glory , Pardon , Justification , Sanctification , the Gospel-Doctrine , Precept , Promises , Faith , Hope , Love , Obedience , Humility , Patience , &c. are the Res definitae in our Case , not as they are in esse cognito , or in the notion or idea of them , but in esse reali . To Define properly , is either , 1. Mentally to conceive of these things ; 2. or Expressively , to signifie such Conceptions , agreeably to the nature of the things known , or Expressively defined : Which is , if the Definition be perfect , under the notions of a Genus , and Differentia . The Definition as in Words , is but a Logical Organ , ( as Names are also Notifying signs ) : Mental defining , is but the said distinct knowledg of the thing defined , and is neither really the Thing it self , nor usually of necessity to the Thing : Which two , I shall prove distinctly as to the sense of our Case . 1. The Definition of Justification , is either our Distinct knowledg , or Expression of it : Justification is not our Distinct knowledg , or Expression of it : Therefore the Definition of Justification , and Justification , are not the same . Justification In sensu activo , is not an Act of God , and In sensu passivo , is the Relative state of Man thereby effected : But the Definition of Justification is neither . The Definition of Justification , is a work of Art ; but Justification is a Work of Grace . A wicked damnable Man , or a damned Devil , may define Justification , and so have the Definition of it ; but not Justification it self . The Definition of Justification , Faith , Love , &c. is Quid Logicum ; but Justification , Faith , Love , &c. are things Physical and Moral . A Man is Justified ( or hath Christs Righteousness imputed to him ) in his sleep , and when he thinketh not of it ; but he hath not the Active definition of Justification in his sleep , &c. Other things be not the same Really with their D●finition , therefore neither is Justification , Faith , &c. The Sun is not really the same thing with a Definition of the Sun ; nor Light , Heat , Motion , &c. A Brute can see , taste , feel , smell , that cannot define them . If you have a Bishoprick , because you define a Bishoprick , or have a Lordship , a Kingdom , Health , &c. because you can define them , your Axiome hath stood you in good stead . The Definition is but Explicatio rei : But Rei explicatio non est ipsa res . Individuals ( say most ) are not Definable : But nothing is truly Res , but Individuals . Vniversals as they are in the Mind , are existent Individual Acts , Cogitations , N●tions : As they are out of the Mind , they are nothing but Individuorum quid intelligibile . The Definition of Learning , of a Doctor , &c. may be got in a day : If Learning and Doctorship may be so , what useless things are Universities and Books ? Perswade a hungry Scholar , that he hath Meat and Drink ; or the Ambitious , that he hath Preferment ; or the Covetous , or Poor , that he hath Money , because he hath in his Mind , or Mouth , the Definition of it ; and quibble him into satisfaction by telling him , that Definitio & definitum sunt idem re . We know and express things narrowly by Names , and largely and distinctly by Definitions : The Definition here , is Explicatio nominis , ( as Animal rationale , of the name Homo ) ; and both Name and Definition , as they are Verba mentis vel oris , or Verborum significatio , are surely divers from the things named and defined , known and expressed ; unless by the Thing you mean only the Knowledg , or Notion of the Thing . Therefore though Cui competit definitio eidem quoque competit definitum , & contra , & quod convenit definitioni convenit definito : Yet say not that Imputed Righteousness in Re , is the same with the Definition , as it is the Definers act . By this time you have helpt Men to understand by an Instance , why St. Paul so much warneth Christians to take heed lest any deceive them by vain Philosophy , even by Sophistry , and abused , arbitrary Notions . Remember , Sir , that our Case is of grand Importance ; As it is stated in my Direct . 42. which you assaulted ; it is [ Whether if the Question were of the Object of Predestination , of the nature of the Will 's liberty , Divine concourse , and determining way of Grace , of the Definition of Justification , Faith , &c. a few well studied Divines are not here to be preferred before Authority , and the major Vote . Such are my words . I assert , 1. That the Defining of Justification , Faith , &c. is a work of Art. 2. And I have many and many times told the World ( which you seem to strike at ) that Christians do not differ so much in their Real conceptions of the Matter , as they do in their Definitions . 1. Because Definitions are made up of Ambiguous words , whose Explication they are not agreed in ; and almost all Words are ambiguous till explained ; and ambiguous Words are not fit to define , or be defined , till explained . And , 2. Because both selecting fit terms , and explaining them , and ordering them , are works of Art , in which Men are unequal ; and there is as great variety of Intellectual Conceptions , as of Faces . 3. And I have often said , That a Knowledg intuitive , or a Simple apprehension of a thing as Sensate , or an Internal experience , or Reflect act , and a general notion of some things , may prove the truth of Grace , and save Souls , and make us capable of Christian Love and Communion , as being true saving Knowledg . 4. And consequently I have often said , that many a thousand Christians have Faith , Hope , Desire , Love , Humility , Obedience , Justication , Adoption , Vnion with Christ , who can define none of these : Unless you will speak equivocally of Definition it self , and say as good Melancthon , and as Gutherleth , and some other Romists , that Notitia intuitiva est definitio , who yet say but what I am saying , when they add , [ Vel saltem instar definitionis ] . If all are without Faith , Love , Justification , Adoption , who cannot give a true Definition of them , how few will be saved ? How much more then doth Learning to Mens salvation , than Grace ? And Aristotle then is not so far below Paul , or the Spirit of Christ , as we ( justly ) believe . The Case is so weighty and palpable , that you have nothing to say ; but as you did about the Guilt of our nearer Parents sins , to yield all the Cause , and with a passionate clamour to tell Men that I mistake you , or wrest your words ; of which I shall appeal to every sober Reader , that will peruse the words of mine which you assault , and yours as they are an Answer to mine . In a word , you go about by the abuse of a trivial Axiome of Definitions , 1. To sentence most Christians to Hell , and cast them into Desperation , as wanting the Grace which they cannot define . 2. And to destroy Christian Love and Concord , and tear the Church into as many Shreds , as there be diversities of Definitions used by them . 3. And you would tempt us to think much hardlier of your self , than we must or will do ; as if your Faith , Justification , &c. were unsound , because your Definitions are so . I know that Vnius rei una tantum est Definitio , speaking , 1. Not of the Terms , but the Sense . 2. And supposing that Definition to be perfectly true ; that is , the truth of Intellection and Expression consisting in their congruity to the Thing ; while the thing is one and the same , the conception and expression which is perfectly true , must be so too . But , 1. Our understandings are all imperfect , and we know nothing perfectly but Secundum quaedam ; and Zanckez saith truly , that Nihil scitur , if we call that only Knowledg which is perfect : And consequently no Mental Definition is perfect . 2. And Imperfections have many degrees . 3. And our Terms , which make up that which you know I called a Definition in my Dir. 42. ( as it is in words ) are as aforesaid , various , mutable , and variously understood and used . § . XV. Pag. 24. Again you are at it , [ Whom do you mean by that one rare Person , whose single Judgment is to be preferred in the point of Justification , and to whom ] . Answ . 1. No one that knoweth not the difference between an Invididuum vagum & determinatum . 2. No one that is of so hard Metal , as in despite of the plainest words , to insinuate to the World , that these words [ A few well-studied Judicious Divines ] do signifie only one ; and that these words [ One Man of extraordinary understanding and clearness ] , ( is to be preferred before the Rulers and major Vote , in difficult speculations ) do signifie one individuum determinatum in the World , and that the Speaker is bound to name the Man. No one that thinketh that Pemble , who in his Vind. Grat. hath almost the very same words , said well , and that I who repeat them , am as criminal as you pretend : No one who either knoweth not , that almost all the World ( even Papists ) agree in this Rule , or that thinketh his judgment fit herein to bear them all down : No one who , when his abuses are brought into the open Sun-shine , will rather accuse the Light than repent . But , pag. 25. After some words to jeer away Conviction , you tell me , [ We must have some better account of you , quem quibus , than what you have given us yet . I shall take leave to present our indifferent Readers with a more ingenuous and truer state of the Question , far more suitable both to my plain meaning and the clear purport of your Direction . Let the Case be this : There is One who of late hath raised much dust among us , about the grand Article of Justification ; Whether it be by Faith without Works , or by Faith and Works too ? All our old Renowned Divines on this side and beyond the Seas are unanimously agreed , that Justification is by Faith alone , i. e. without Works . This one Person hath often published his Judgment to the contrary — so that a poor Academical Doctor may very rationally enquire of you , Who in this case is to be preferred ? That one , or those many ? Answ . There was a Disputant who would undertake to conquer any Adversary : When he was asked , How ? He said he would pour out upon him so many and so gross untruths , as should leave him nothing to answer congruously , but a Mentiris ; and then all the World would judg him uncivil , and condemn him for giving such an unreverent answer . But you shall not so prevail with me , but I will call your Reader to answer these Questions : 1. Whether it be any truer , that [ This is the clear purport of my Direction ] , than it is that I say , There is but one Star in the Firmament , because I say that one Star is more Luminous than many Candles ? 2. Whether if a diseased Reader will put such a Sense upon my words , his Forgery be a true stating of the Question between him and me , with out my consent ? 3. Whether an intimation that this ONE is either Vnicus , or Primus , or Singular , in the definition of Justification , or the interest of Works , be any truer , than that he is the only ejected Minister in England , While the writings of Bucer , Ludov. Crocius , Joh. Bergius , Conrad . Bergius , Calixtus Placeus , le Blank , Dave . Gatak . Wott . Prest . Ball , and multitudes such are visible still among us ? 4. Whether he deals truly , wisely , or friendly with the holy Scripures , and the Protestants , who would perswade the Ignorant , that this is the true state of the Controversie , [ Whether it be by Faith without Works , or by Faith and Works too , that we are justified ] While the Scripture speaketh both , and all Protestants hold both in several senses ? And whether this easie stating of Controversies , without more Explication or Distinction , be worthy an Academical Disputant ? 5. Whether it be true or notoriously false , that [ All our Renowned Divines on this side , and beyond the Seas , are agreed ] , of that in this Question of the interest of Works , which this one contradicteth ? 6. Whether this Doctors naked Affirmation hereof be better proof , than that one Mans citation of the words of above an Hundred ( yea many Hundred ) as giving as much to Works as he doth , is of the Contrary ? 7. Whether it be an ingenuous way beseeming Academics , to talk at this rate , and assert such a stating of the Question and such consent , without one word of notice or mention of the Books , in which I state the Question , and bring all this evidence of consent ? 8. If such a Doctor will needs enquire , whether the secret thoughts of the Writer meant not himself , when he pretendeth but to accuse the Rule there given , and should enquire but of the meaning of the words , whether it savour more of Rationality , or a presumptuous usurping the Prerogative of God ? § . XVI . Pag. 27. Though your approach be wrathful , you are constrained to come nearer yet , and you cannot deny my Rule of Direct . in other Points , but only those of [ High and difficult speculation ] : And do you deny it there ? You will deal with it but as the application of that Rule to the Definition of Justification ? ( And shall we lose your favour , by forcing you to lay by your Opposition as to all the rest ? ) But here you say you [ exceedingly differ from me ] ; Or else you would be ashamed of so much Combating in the dark : Exceeding oft signifieth some extream . Your Reasons are , 1. You hold not the Doctrine of Justification to be properly of Speculative concern , but wholly Practical : Where yet you confess , that in all Practical knowledg , there be some antecedent contemplations of the Nature , Properties , End , Object , and that to know the certain number of Paces b●me-ward , is a Speculative nicety ] . Answ . And can you find no fairer a shift for disagreement ? I would such as you made not the Doctrine of Justification too little Practical ? I am far from thinking that it is not Practical : But is not a Logical definition the opening the Nature , Properties , End , Object , or some of these which you call Contemplations ? Make not plain things dark , Sir : The use of Art is not to shut the Windows , and confound Mens Minds . I take all Theologie to be together , Scientia-affectiva-practica ; for our Intellect , Will , and Practice , must be possest or ruled by it : But it is first Scientia , and we must know before we can will and practise . And though all right knowledg tend to Practice , yet forgive me for telling you , that I think that many holy Persons in Scripture and Primitive times , loved and practised more than you or I , who knew not how to form an exact Logical Definition . And that he that knoweth the things of the Spirit spiritually , by Scripture Notions , may practise them as fully , as he that knoweth and speaketh them in the Notions of Aristotle ; or else the School-Men excel the Apostles . Though ambling be an easie Pace , which Horses are taught by Gives and Fetters , it followeth not that a Horse cannot travel as far in his natural pace . When you have said all , Logical defining shall be a work of Art , and the Church should not be torn , and Souls shall not be damned , for want of it . He that Loveth , Believeth , Hopeth , Obeyeth , and by doing them hath a reflecting perception what they are , and hath but such a knowledg of the Gospel as may be had without a proper Definition , shall be saved . Pag. 28 , 29. you say , [ Nor is the Doctrine of Justification so high and difficult , but that the meanest Christian may understand it sufficiently to Salvation , so far as words can make it intelligible ] . Answ . Your own blows seem not to hurt you . I thank you for granting so much hope to the meanest Christians . But what 's this to your Case ? 1. Do the meanest Christians know how to define Justification , and all the Grace which they have ? 2. Are they acquainted with all the [ Words that should make it intelligible ? ] Pag. 29. you add , [ You have done little service to your weaker Christians to perswade them otherwise ( as well as to the great blessed Charter of Salvation ) and to lead them out of the plain road into Woods and Mazes , to that one Man of extraordinary Judgment and Clearness ; no body must know what his Name is , or where he dwells , and so to whirle them about till you have made them giddy — ] . Answ . How easie is it to talk at this rate for any Cause in the World ? Is this Disputing or Reasoning ? Cannot I as easily say thus against you ? But the question is of Things visible : I willingly appeal to any intelligent impartial Divine , who will read what you and I have written of Justifi-fication , which of us it is that hath done more to bring Men out of Woods and Mazes , into the plainest Road ? Let them , that have leisure for no more , read but my Preface to my Disput . of Justif . and mark which side wrongeth weak Christians , and the Charter of Salvation . § . XVII . Pag. 29. you add , [ Sir , I understand something at these years , without your Tutorage , of the duty both of Pastors and People : But I know not what you mean to make the way to Heaven ( revealed sufficiently to all , &c. ) to be a matter of high abstruse Speculation , as if none but great Scholars , and Men of extraordinary Judgment , could by the right use of Scriptures , and other ordinary common means , be able to find it out , till they have met with that Elias , &c. ] Answ . Still I see we shall agree whether you will or not : O , Sir , it is just the contrary that I wrote for : And I need but repeat your words to answer you . I am not disparaging your understanding , otherwise than you may so call the vindicating of needful truth : Nor did I ever presume to offer you my Tutorage : You speak all this with too much tenderness . But that which I have written almost all my Books of Controversie against , is this making the Way to Heaven more difficult and be wildring , than the Scriptures make it . Therefore it is that I have perswaded Men to lay less stress on arbitrary humane Notions : But the question is now , whether it be your Course or mine , that is guilty of this ? Are Logical Definitions the necessary Way to Heaven ? Doth the Scripture sufficiently reveal such Definitions to all ? Do all ordinary Believers by the use of the Scripture , know how to define ? Do not Logicians make true defining one of the surest signs of clear and accurate knowledg ? Why should you and I dispute thus about Matters of Fact ? I know by the principles of Conformity , that your Judgment is not like to be narrower than mine about the state of determinate Individuals : I suppose you would take as many to the Lords Supper as Believers , as I would , and absolve as many , and pronounce as many saved at Buryal . Let you and I call but a dozen of the next Families together , and desire every Man and Woman of them , to give you a Definition of Justification , ( out of the hearing of the rest ) and if they all give you a true definition , and one definition , I will write a Retractation . I know you not ; but by your now telling me , of your understanding of the duties of Pastors and People , I may suppose that you have been a Pastour , ( else — ) . And if so , that you have had personal conference with most ( if not all ) of your Flock . If you have found them all such able concordant Definers of Justification , you have had a more learned Flock than I had . I doubt your Learned Scholars could not do it , till they met with some such Elias or Aristotle , as you ! Yea , let us take only such as by their Lives we commonly judg truly Godly Christians : And if all these give you one and a true definition of Justification , then do you tell them that Defining is no such difficult work , but ordinary Christians may and do attain it , and I that make it difficult , make the way to Heaven difficult , for Defining is the way to Heaven : But if not one of many Score or Hundred ( till you teach them anew ) do give you a true and the same Definition ; I will go on and still say , that They wrong Souls , the Gospel , and the Church , who pretend such necessity and facility of defining , and will censure , reproach , or damn all that agree not with them in a Definition , when they have as real though less distinct a knowledg of the thing . I doubt not but you know how much difference there is among Learned Men about Definitions themselves in general : Whether they belong to Metaphysicks , Logicks , or Physicks ? Whether Definitio Physica ( as Man is defined per Animam , Corpus & Vnionem ) be a proper Definition ? Whether a true Logical and Physical definition should not be the same ? Whether Definitio objectiva be properly called Definitio , or only Formalis ? Whether Accidents may be properly defined ? An Genus definiri possit ? An pars Logica definiri possit ? An individua possint definiri ? ( Inquit Hurtado , Negari non potest Individuis definitio substantialis ; & quidem essentialis Physice ; est enim de essentia hujus hominis haec anima cum hoc Corpore ; Imo & essentialis Metaphysice — si individua recte possent penetrari , illorum definitio esset omnium perfectissima An ea quae differunt definitione distinguantur realiter ? With a multitude such . And is the Art of Defining so easie , as that ordinary Christians salvation must lie upon it , when so many things about Defining are among the subtilest Doctors undetermined ? And as Ignorant as I am , while you suppose me unable to define Justification , I would wish you ( not for my sake , but theirs ) that you will not sentence all as unjustified to Damnation , that are not more skilful in defining than I , and that you will not reject all such from the Sacrament and Communion of the Church . § . XVIII . Yet again , pag. 30. you tell me , [ I cannot well swallow down in the lump , what you would have me and others to do , when you direct us to prefer that one Man before the Rulers and majority of Votes , till you acquaint us who that Gentleman is , and what sort of Rulers and Majorities you mean ] . Answ . What you cannot swallow you must leave : I will not cram or drench you . I could wish for your own sake , that you had not thus often told the World of such a Malady , as that must needs be which hindreth your swallow : When , 1. You your self receive the same Rule in other Instances , and make all this stir against it only , as to the Definition of Justification , even the Logical definition , which is Actus definientis , called Definitio formalis , and not the Definitio objectiva , as the Ipsum definitum is by some improperly called . 2. And when the words in that Instance are not [ ONE MAN ] but [ a few Men ] which your Eyes may still see ; and when in the General direction where one Man is mentioned , there is no such word as [ that one Man ] , or the least intimation of an Individuum determinatum ; You greatly wrong your Honour by such dealing ; As you do by adding , 1. [ For the single Person ( that Monarch in Divinity ) to whom we are upon differences to make our Appeals , &c. ] Answ . If you hold on thus to talk as in your sleep , and will not shut your Chamber-door , but commission the Press to report your words to the World , how can your best Friends secure your reputation ? Is not all this talk of single Person , and Monarch in Divinity , and Appeals , the effects of a Dream , or somewhat worse ? These Fictions will serve no honest ends . But you next come indeed to the true difficulty of the Case , and ask : [ I beseech you Sir , how shall your ignorant or weaker Christian be able to judg of fitness ? — He had need to have a very competent measure of Abilities himself , who is to give his verdict of anothers , &c. ] This is very true and rational : But it concerneth you as much as me to answer it , unless you will renounce the Rule . And seeing you grant it in other Instances , if you please to answer your own question as to those other , you have answered it as to this : And if you will not learn of your self , I am not so vain as to think , that you will learn of me . In case of Subtilties which depend upon Wit , and Art , and Industry , in that proportion which few , even faithful Men attain , I remember but one of these ways that can be taken ; Either wholly to suspend our Judgments , and not to meddle with them , till we can reach them our selves ; Or to take them fide humana , or as probabilities on the Credit of some Men , rather than others : As to the first , I am for as much suspension of Judgment ▪ as will stand with the part of a Learner ( where we must learn ; and in useless things for a total suspension ) . But where Learning is a duty , all Men come to Knowledg by degrees , and things usually appear to them in their probability , before they appear in ascertaining evidence . Therefore here the Question is , Whose judgment I shall take as most probable ? ( Were the case only , how far we should Preach our Judgment to others , there Rulers must more determine ; or if it were , How to manage our Judgment so as to keep Vnity and Concord , the Church , or major Vote must over-rule us ) . But it being the meer Judgment or Opinion that is in question , either we must adhere to the Judgment , 1. Of Rulers as such , 2. Or the major Vote as such , 3. Or to those that are most Excellent in that part of Knowledg : Why should I waste time to give you the Reasons against the two first , which are commonly received ? When even the Papists , who go as far as any I know living in ascribing to One Man , and to major Votes , yet all agree , that a few subtile Doctors , yea one in the things in which he excelleth , is to be preferred before Pope or Council : And therefore the Scotists prefer one Scotus , Lychetus , Memisse , Rada , &c. before a Pope or Multitude , and so do the Nominals , one Ockam , Gregory , Gabriel , Hurtado , &c. and so the other Sects . The thing then being ▪ such as neither you , nor any Man can deny , the difficulty which you urge , doth press you and all Men : And it is indeed one grand calamity of Mankind , and not the least hinderance of Knowledg in the World ; that he that hath it not , knoweth not what another hath , but by dark Conjectures . 4. And therefore Parents and Pupils know not who is their best Tutor : The hearers that are to chuse a Teacher , hardly know whom to chuse ; for , as you say truly , he must know much that must judg of a knowing Man. God hath in all Arts and Sciences given some few Men an excellency of Wit and Reach above the generality of their Profession , and they have a more clear and solid Judgment . If all Men could but know who these be , the World would in one Age be more recovered from Ignorance than it hath been in ten . But the power of the Proud , and the confidence of the Ignorant , and the number of all th●se , and the Slanders and Scorn , and peevish Wranglings of the common Pride and Ignorance against those few that know what they know not , is the Devils great means to frustrate their endeavours , and keep the World from having knowledg . T●is is certain and weighty Truth , and such as you should make no Malignant applications of , nor strive against . Mankind must needs acknowledg it . Your urgent questioning here [ Do you not mean your self ? ] doth but expose you to pity , by opening that which you might have concealed . And to your Question I say , could I enable all Ignorant Men to know who are the best Teachers , I should be the grand Benefactor of the World : But both the blessing of excellent Teachers , and also of acquaintance with them and their worth , is given by God , partly as it pleaseth Him , freely , even to the unworthy , and partly as a Reward to those that have been faithful in a little , and obeyed lower helps ; ( for there is a Worthiness to be found in some Houses , where the Preacher cometh with the voice of Peace , and unworthiness , which oft depriveth Men of such Mercies . ) Both absolutely Free-Grace , and also Rewarding-Grace , do here shew themselves . But yet I add , 1. That Light is a self-demonstrating thing ; and will not easily be hid . 2. And those that are the Children of Light , and have been true to former helps and convictions , and are willing to sell all for the Pearl , and fear not being losers by the price of Knowledg , but would have it whatever Labour or Suffering it must cost , and who search for it impartially and diligently , and forfeit it not by Sloth , or a fleshly , proud , or worldly Mind , these , I say , are prepared to discern the Light ; when others fall under the heavy Judgment of being deceived by the Wranglings , Scorns , Clamours and Threatnings of PROUD IGNORANCE . And thus one Augustine was a Light in his time , and though such as Prosper , Fulgentius , &c. knew him , Pelagius and the Massilienses wrangled against him : And Luther , Melancthon , Bucer , Phagius , Zuinglius , Calvin , Musculus , Zanchius were such in their times ; and some discerned them to be so , and more did not : If Men must have gone by the judgment of Rulers , or the major Vote of Teachers , what had become of the Reformation ? If you can better direct Men how to discern Gods Gifts and Graces in His Servants , do it , and do not cavil against it . As for your [ One single Protestant in such a case as Justification ] , and your [ I wish it be not your meaning ] Pag. 31. they deserve no further answer , nor I all the anger , pag. 31 , 32 , 33. § . XIX . But pag. 34. Note again , 1. That it is not Objective Definitions , ( as some call them ) but [ Logical , Artificial Definitions , ] supposed to be Mens needful Acts , which you say are Re , the same with the Definitum . 2. And that yet you must have it [ supposed that these Definitions are true ] . And I suppose that few Good Christians comparatively know a true one , no , nor what a Definition , ( or the Genus and Differentia which constitute it ) is . You say , [ I absolutely deny what you so rashly avow , that the Definition of Justification is controverted by the greatest Divines : This is one of your liberal Dictates : The Reformed Divines are all , I think , before you , agreed about the nature of Justification , its Causes , &c. and consequently cannot differ about the Definition ] . Answ . 1. But what if all Divines were so agreed ? So are not all honest Men and Women that must have Communion with us : Therefore make not Definitions more necessary than they are , nor as necessary as the Thing . 2. You must be constrained for the defending of these words , to come off by saying , that you meant , That though they agree not in the Words , or Logical terms of the Definition ; but one saith , This is the Genus , and this is the Differentia , and another that it is not this but that ; one saith this , and another that is the Formal , or Material Cause , &c. yet de re , they mean the same thing , were they so happy as to agree in their Logical defining terms and notions : And if you will do in this , as you have done in your other Quarrels , come off by saying as I say , and shewing Men the power of Truth , though you do it with never so much anger , that you must agree , I shall be satisfied , that the Reader is delivered from your snare , and that Truth prevaileth , what ever you think or say of me . 3. But because I must now answer what you say , and not what I foresee you will or must say , I must add , that this passage seemeth to suppose that your Reader liveth in the dark , and hath read very little of Justification . 1. Do all those great Divines , who deny the Imputation of Christs active Righteousness , and take it to be but Justitia Personae , non Meriti , and that we are Justified by the Passive only , agree with their Adversaries , who have written against them , about the Definition and Causes of Justification ? Will any Man believe you , who hath read Olevian , Vrsine , Paraeus , Scultetus , Piscator , Carolus Molinaeus , Wendeline , Beckman , Alstedius , Camero , with his followers in France , Forbes , with abundance more , who are for the Imputation of the Passive Righteousness only ? Were Mr. Anth. Wotton , and Mr. Balmford , and his other Adversaries , of the same Opinion in this ? Was Mr. Bradshaw so sottish as to write his Reconciling Treatise of Justification in Latine and English , to reduce Men of differing minds to Concord , while he knew that there was no difference , so much as in the Definition ? Was he mistaken in reciting the great differences about their Senses of Imputation of Christs Righteousness , if there were none at all ? Did Mr. Gataker agree with Lucius and Piscator , when he wrote against both ( as the extreams ) ? Did Mr. Wotton , and John Goodwin , agree with Mr. G. Walker , and Mr. Roborough ? Doth Mr. Lawson , in his Theopolitica agree with you , and such others ? Doth not Mr. Cartwright here differ from those that hold the Imputation of the Active Righteousness ? What abundance of Protestants do place Justification only in Fogiveness of Sins ? And yet as many ( I know not which is the greater side ) do make that Forgiveness but one part , and Imputation of Righteousness another . And how many make Forgiveness no part of Justification , but a Concomitant ? And many instead of [ Imputation of Righteousness ] put [ Accepting us as Righteous , for the sake , or merit of Christs Righteousness imputed ] ( viz. as the Meritorious Cause ) . And Paraeus tells us , that they are of four Opinions , who are for Christs Righteousness imputed ; some for the Passive only ; some for the Passive and Active ; some for the Passive , Active , and Habitual , some for these three and the Divine . And who knoweth not that some here so distinguish Causes and Effects , as that our Original Sin ( or Habitual say some ) is pardoned for Christs Original ( and Habitual ) Holiness : Our Omissions for Christs Active Obedience , and our Commissions for His Passive ? Or as more say that Christs Passive Righteousness as Satisfaction , saveth us from Hell or Punishment , and His Active as meritorious , procureth Life as the reward ? When many others , rejecting that Division , say ; That both freedom from Punishment , and right to Glory are the conjunct effects of His Habitual , Active , and Passive Righteousness , as an entire Cause ( in its kind ) ; as Guil. Forbes , Grotius , Bradshaw , and others truly say : Besides that many conclude with Gataker , that these ▪ are indeed but one thing and effect , ( to be Glorified , and not to be Damned or Punished ) ▪ seeing not to be Glorified is the Paena damni , and that the remitting of the whole Penalty damni & sensus , and so of all Sin of Omission and Commission , is our whole Justification . And I need not tell any Man that hath read such Writers , that they ordinarily distinguish of Justification , and give not the same Definition of one sort as of another , nor of the Name in one Sense as in another . Many confess ( whom you may read in Guil. Forbes , and Vinc. le Blanck ) that the word [ Justifie ] is divers times taken in Scripture ( as the Papists do ) as including Sanctification : And so saith Beza against Illyricus , pag. 218. as cited by G. Forbes , [ Si Justificationem generaliter accipias , ut interdum usurpatur ab Apostolo , Sanctificatio non erit ejus effectus , sed pars aut species ] : And as I find him ( mihi ) pag. 179. Quamvis Justificationis nomen interdum generaliter accipiatur pro omni illius Justitiae dono quam a patre in Christo accipimus , &c. And how little are we agreed whether Reconciliation be a part of Justification or not ? Yea , or Adoption either ? Saith Illyricus [ Hoc affirmo , recte posse dici Justificationem esse Causam omnium beneficiorum sequentium : Nam justificatio est plena Reconciliatio cum Deo , quae nos facit ex hostibus filios Dei : ] To which Beza ibid. saith , ( distinguishing of Reconciliation ) Neutro modo idem est Reconciliatio ac Justificatio . — Si Remissio peccatorum est Justificationis Definitio , quod negare non ausis , &c. Of the three sorts or parts of Christs Righteousness imputed to make up three parts of our Justification , see him de Predest . pag. 405. Col. 2. which Perkins and some others also follow . Olevian ( as all others that grosly mistake not herein ) did hold , that God did not judg us to have fulfilled all the Law in Christ ; and that our righteousness consisteth only in the Remission of Sin , and right to Life as freely given us for anothers Merits : But Beza insisteth still on the contrary , and in his Epistle to Olevian , ( pag. 248. Epist . 35. ) saith , Quid vanius est quam Justum arbitrari , qui Legem non impleverit ? Atqui lex non tantum prohibet fieri quod vetat , — verum praecipit quod jubet . — Ergo qui pro non peccatore censetur in Christo , mortem quidem effugerit ; sed quo jure vitam praeterea petet , nisi omnem justitiam Legis in eodem Christo impleverit ? ( This is the Doctrine which Wotton and Gataker ( in divers Books largely ) and Bradshaw , after many others do Confute . Yet saith he , N●que vero id obstat , quominus nostra Justificatio Remissione peccatorum apte & recte definiatur ] , Which is a contradiction . Yet was he for Love and Gentleness in these differences ; ibid. Yet Qu. & Resp . Christ . pag. 670. He leaveth out Christs Original Habitual Righteousness , [ Non illa essentialis quae Deitatis est , nec illa Habitualis , ut ita loquar , Puritas Carnis Christi . — Quae quum non distingueret Osiander faedissime est hallucinatus . And ibid. 670. he giveth us this description of Justification . Qu. Quid Justificationem vocat Paulus hoc loco ? R. Illud quo Justi fimus , id est , eousque perfecti , integri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut plenissime , non tantum aboleatur quicquid in nobis totis in est turpitudinis , qua Deus summe purus offendi ullo modo possit , verum etiam in nos comperiatur quicquid in ha● humana naturae usque adeo potest eum delectare , ut illud vita aeterna pro bona sua voluntate coronet ] . Yet ( as in his Annot. in Rom. 8.30 . & alibi ) he confesseth that Justification in Scripture , sometime is taken for Sanctification , ( or as including it ) so he taketh our Sanctification to contain the Imputation of Christs Sanctity to us . ( Qu. & Resp . pag. 671. ) 1. Dico nostras Personas , imputata ipsius perfecta sanctitate & integritate , plene sanctas & integras , ac proinde Patri acceptas , non in nobis sed in Christo censemur . 2. And next the Spirits Sanctification ; and thus Christ is made Sanctification to us . Dr. Twisse , and Mr. Pemble , Vind. Grat. distinguish of Justification as an Immanent Act in God from Eternity , and as it is the notice of the former in our Consciences : But doubtless the commonest Definitions of Justification agree with neither of these : And Pemble of Justification otherwise defineth it ( as Mr. Jessop saith Dr. Twisse did ) . Lud. Crocius Syntag. pag. 1219. thus defineth it , [ Justificatio Evangelica est actus Divinae gratiae , qua Deus adoptat peccatorem per approbationem obedientiae Legis in sponsore atque intercessore Christo , & per Remissionem peccatorum ac Justitiae imputationem in eo qui per fidem Christo est insitus ] . And saith , pag. 1223. [ Fides sola justificat quatenus notat Obedientiam quandam expectantem promissionem ut donum gratuitum — & apponitur illi Obedientiae quae non expectat promissionem ut donum omnino gratuitum sed ut mercedem propositam sub Conditione operis alicu●us praeter acceptationem & gratitudinem debitam , quae sua Natura in omni donatione quamvis gratuita requiri solet . Et ejusmodi Obedientia peculiariter opus ab Apostolo , & Latinis proprie Meritum dicitur ; & qui sub hac conditione obediunt Operantes vocantur , Rom. 4.4 . & 11.6 . This is the truth which I assert . Conrad . Bergius Prax. Cathol . dis . 7. pag. 983. tells us that the Breme Cat●chism thus openeth the Matter : [ Qu. Quomodo Justificatur Homo coram Deo ? R. Accipit Homo Remissionem peccatorum & Justificatur , hoc est , Gratus fit coram Deo in vera Conversione , persolam fidem , per Christum , sine proprio Merito & dignitate . Cocceius disp . de via salut . de Just . pag. 189. Originalis Christi Justitia correspondet nostro Originali peccato , &c. vid. coet . plura vid. de foeder . Macovius Colleg. de Justif . distinguisheth Justification into Active and Passive , and saith , Justificatio Activa significat absolu●ionem Dei , que Hominem reum a reatu absolvit : And he would prove this to be before Faith , and citeth for it ( abusively ) Paraeus and Tessanus , and thinketh that we were absolved from Guilt from Christs undertaking our Debt , Thes . 12. thus arguing , [ Cujus debita apud Creditorem aliquis recepit exsolvenda , & Creditor istius sponsionem ita acceptat , ut in ea acquiescat , ille jam ex parte Creditoris liber est a debitis : Atque Electorum omnium in singulari debita apud Deum Patrem Christus , ex quo factus est Mediator , recepit exolvenda , & Deus Pater illam sponsionem acceptavit , &c. Passive Justification , which he supposeth to be our application of Christs Righteousness to our daily as oft as we offend . Th. 5. ( And part 4. disp . 22. he maintaineth , that There are no Dispositions to Regeneration ) . Others of his mind I pass by . Spanhemius Disput . de Justif . saith , that [ The Form of Passive Justification consisteth in the apprehension and sense of Remission of Sin and Imputation of Christs Righteousness in capable Subjects ] grosly : Whereas Active Justification ( Justificantis ) ever immediately causeth Passive ( Justificationem justificati ) which is nothing but the effect of the Active , ( or as most call it , Actio ut in patiente ) : And if this were the Apprehension and Sense ( as aforesaid ) of Pardon and imputed Righteousness , then a Man in his sleep were unjustified , and so of Infants , &c. For he that is not Passively justified , is not at all justified . I told you else-where , that the Synops . Leidens . de Justif . pag. 413. Th. 23. saith , That Christs Righteousness is both the Meritorious , Material , and Formal Cause of our Justification . What Fayus , and Davenant , and others say of the Formal Cause , viz. Christs Righteousness imputed , I there shewed : And how Paraeus , Joh. Crocius , and many others , deny Christs Righteousness to be the Formal Cause . Wendeline defineth Justification thus ( Theol. Lib. 1. c. 25. p. 603. ) Justificatio est actio Dei gratuita , qua peccatores Electi , maledictioni legis obnoxii , propter justitiam seu satisfactionem Christi fide applicatam & a Deo imputatam , coram tribunali Divino , remssis peccatis , a maledictione Legis absolvuntur & justi censentur . And pag. 615 , 616. He maintaineth that [ Obedientia activa , si proprie & accurate loquamur , non est materia nostrae Justificationis , nec imputatur nobis , ita ut nostra censeatur , & nobis propter eam peccata remittantur , & debitum legis pro nobis solvatur ; quemadmodum Passiva per imputationem censetur nostra , &c. Et post [ Si dicus Christum factum esse hominem pro nobis , hoc est , nostro bono , conceditur : Si pro nobis , hoc est , nostro loco , negatur : Quod enim Christus nostro loco fecit , & factus est , id nos non tenemur facere & fieri , &c. Rob. Abbot approveth of Thompsons Definition of Evangelical Justification , ( pag. 153. ) that it is , Qua poenitenti & Credenti remittuntur peccata , & jus vitae aeternae conceditur per & propter Christi obedientiam illi imputatam : ( Which is sound , taking Imputatam soundly , as he doth ) . Joh. Cr●cius , Disp . 1. p. 5. thus defineth it , [ Actio Dei qua ex gratia propter satisfactionem Christi peccatoribus in Christum totius Mundi redemptorem unicum , vere credentibus gratis sine operibus aut meritis propriis omnia peccata remittit , & justitiam Christi imputat ad sui nominis gloriam & illorum salutem aeternam . And he maketh only [ Christs full satisfaction for Sin , to be the Impulsive-External , Meritorious , and Material , Cause , as being that which is imputed to us ; and the Form of Justification to be the Remission of Sin , Original and Actual , or the Imputation of Christs Righteousness ( which he maketh to be all one ) or the Imputation of Faith for Righteousness ] . Saith Bishop Downame of Justif . p. 305. [ To be Formally Righteous by Christs Righteousness imputed , never any of us , for ought I know , affirmed . The like saith Dr. Pride●aux , when yet very many Protestants affirm it . Should I here set together forty or sixty Definitions of Protestants verbatim , and shew you how much they differ , it would be unpleasant , and tedious , and unnecessary . And as to those same Divines that Dr. Tully nameth as agreed , Dr. Davenants and Dr. Fields words I have cited at large in my Confes . saying the same in substance as I do ; as also Mr. Scudders , and an hundred more , as is before said . And let any sober Reader decide this Controversie between us , upon these two further Considerations . 1. Peruse all the Corpus Confessionum , and see whether all the Reformed Churches give us a Definition of Justification , and agree in that Definition : Yea , whether the Church of England in its Catechism , or its Articles , have any proper Definition : Or if you will call their words a Definition , I am sure it 's none but what I do consent to . And if a Logical Definition were by the Church of England and other Churches held necessary to Salvation , it would be in their Catechisms ( if not in the Creed ) : Or if it were held necessary to Church-Concord , and Peace , and Love , it would be in their Articles of Religion , which they subscribe . 2. How can all Protestants agree of the Logical Definition of Justification , when 1. They agree not of the sense of the word [ Justifie , ] and of the species of that Justification which Paul and James speak of ? Some make Justification to include Pardon and Sanctification , ( see their words in G. Forbes , and Le Blank ) ; many say otherwise . Most say that Paul speaketh most usually of Justification in sensu forensi , but whether it include [ Making just ] as some say , or only [ Judging just ] as others , or Nolle punire , be the act as Dr. Twisse , they agree not . And some hold that in James Justification is that which is eoram hominibus , when said to be by Works ; but others ( truly ) say , it is thay coram Deo. 2. They are not agreed in their very Logical Rules , and Notions , to which their Definitions are reduced ; no not so much as of the number and nature of Causes , nor of Definitions ( as is aforesaid ) : And as I will not undertake to prove that all the Apostles , Evangelists and Primitive Pastours , knew how to define Efficient , Material , Formal and Final Causes in general , so I am sure that all good Christians do not . 3. And when Justification is defined by Divines , is either the Actus Justificantis , and this being in the predicament of Action , what wonder if they disagree about the Material and Formal Causes of it ? Nay , it being an Act of God , there are few Divines that tell us what that Act is : Deus operatur per essentiam : And Ex parte agentis , his Acts are his Essence , and all but one . And who will thus dispute of the Definition and Causes of them , Efficient , Material , Formal , Final ? when I presumed to declare , that this Act of Justifying is not an immanent Act in God , nor without a Medium , but Gods Act by the Instrumentality of his Gospel-Covenant or Promise , many read it as a new thing ; and if that hold true that the First Justification by Faith , is that which Gods Gospel-Donation is the Instrument of , as the Titulus seu Fundamentum Juris , being but a Virtual and not an Actual Sentence , then the Definition of it , as to the Causes , must differ much from the most common Definitions . But most Protestants say that Justification is Sententia Judicis . ( And no doubt but there are three several sorts , or Acts called Justification , 1. Constitutive by the Donative Covenant , 2. Sentential , 3. Executive . ) And here they are greatly at a loss , for the decision of the Case , what Act of God this Sententia Jucis is . What it will be after death , we do not much disagree : But what it is immediately upon our believing . It must be an Act as in patiente , or the Divine essence denominated from such an effect . And what Judgment and Sentence God hath upon our believing , few open , and fewer agreee . Mr. Tombes saith it is a Sentence in Heaven notifying it to the Angels : But that is not all , or the chief : some run back to an Immanent Act ; most leave it undetermined : And sure the Name of Sentence in general , signifieth no true Conception of it at all , in him that knoweth not what that Sentence is , seeing Universals are Nothing ( out of us ) but as they exist in individuals . Mr. Lawson hath said that wihch would reconcile Protestants , and some Papists , as to the Name , viz. that Gods Execution is his Sentence ; He Judgeth by Executing : And so as the chief punishment is the Privation of the Spirit , so the Justifying Act , is the executive donation of the Spirit . Thus are we disagreed about Active Justification ( which I have oft endeavoured Conciliatorily fullier to open . ) And as to Passive Justification ( or as it is Status Justificati ) which is indeed that which it concerneth us in this Controversie to open , I have told you how grosly some describe it here before . And all agree not what Predicament it is in : some take it to be in that of Action , ut recipitur in passo ; and some in that of Quality and Relation Conjunct : But most place it in Relation ; And will you wonder if all Christian Women , yea or Divines , cannot define that Relation aright . And if they agree not in the notions of the Efficient , Material , Formal and Final Causes , of that which must be defined ( as it is capable ) by its subjectum , fundamentum and terminus . I would not wish that the Salvation of any Friend of mine ( or any one ) should be laid on the true Logical Definition of Justification , Active or Passive , Constitutive , Sentential or Executive . And now the Judicious will see , whether the Church and Souls of Men be well used by this pretence , that all Protestants are agreed in the Nature , Causes and Definition of Justification ; and that to depart from that one Definition ( where is it ? ) is so dangerous as the Doctor pretendeth , because the Definition and the Definitum are the same . § XX. P. 34. You say [ You tremble not in the audience of God and Man to suggest again that hard-fronted Calumny , viz. that I prefer a Majority of Ignorants before a Learned man in his own profession . Answ . I laid it down as a Rule , that They are not to be preferred : You assault that Rule with bitter accusations , as if it were unsound ( or else to this day I understand you not . ) Is it then [ a hard-fronted Calumny ] to defend it , and to tell you what is contained in the denying of it . The audience of God must be so dreadful to ( you and ) me , that ( without calling you to consider whether the Calumny be not notoriously yours ) I heartily desire any judicious person to help me to see , that I am here guilty , if it be so . But you add , [ You know not what the Event of all this may be ▪ For suppose now , being drag'd in my Scarlet , ( a habit more suitable for him that Triumphs ) at the Wheel of your Chariot in the view of all men , I should happen to be degraded and turned out of my literate Society ; would it not trouble you ? no doubt : but then it might happen to be too late . Answ . 1. It would trouble me : because ( though I know you not ) our fame here saith that you are an honest , and very modest man , and those that are Nicknamed Calvinists prefer you before most others of your rank . But alas , what is Man , and what may Temptation do ? 2. did you think that your Scarlet or Mastership did allow you to write copiously , as you did , against your Neighbour who never medled with you , and made it a crime in him , whom you accuse , to defend himself , and a righteous cause ? I see in this age we deal on hard unequal terms with some Men that can but get into Scarlet . 3. You would make your Reader believe by these words that you are really Melancholly , and fear where no fear is ▪ A Reverend Doctor , whose Book hath the Patronage of one of the greatest Bps. of England writeth against one of no Academical degree , who hath these 13. years and more been judged unworthy to preach to the most ignorant Congregation in the Land , and by the ( Contrived ) distinction of Nonconformists from Conformists , goeth under the scorn and hatred of such , as you pretend to be in danger of , and hath himself no security for his liberty in the open Air ; that this Learned man in his honour , should conceit that an Answer from this hated person might endanger his degradation and turning out of his place , is so strange a fancie , as will make your Readers wonder . 4. But whether you are Melancholly or no I know not ; but if you are not unrighteous , I know not what unrighteousness is . Will you bear with the diversion of a story ? When the Moors were sentenced to ruin in Spain , one of the Disciples of Valdesso ( a Scholar ) fell into the displeasure of the Bp. of Toledo : A Neighbour Doctor knowing that the Bps. favour might bestead him — ( whether accidentally or contrivedly I know not ) hit upon this happy course : The Scholar and he being together in a solemn Convention , the Scholar was taking Tobacco , and the Dr. seeing the smok threw first a Glass of Beer in his face , and cryed Fire , Fire ; The Scholar wiped his face , and went on ; The Doctor next threw an Ink-bottle in his Face , crying still Fire , Fire ; The Scholar being thus blackt , perceived that he was like to be taken for a Moor , and ruined , and he went out and carefully wash'd his face : the Doctor charged him openly for affronting him ( yea and injuriously calumniating him ) by the fact : For saith he , there was necessary Cause for what I did : There is no smoak without some fire : that which fired you might next have fired the House , and that the next House , and so have burnt down all the City : and your action intimateth as if I had done causelesly what I did , and done you wrong : The Scholar answered him ; I knew not , Sir , that it was unlawful to wash me , but I will take no more Tobacco that I may no more offend you ; But if in this frosty weather the thickness of my breath should be called smoak ▪ may I not wash my face , if you again cast your Ink upon it ? No , saith the Doctor , It is not you , nor any private man that must be judg whether you are on Fire or not , in a publick danger : Must the City be hazarded , if you say that it is not Fire ? The Scholar asketh , may I not refer the case to the standers-by , and wash my face if they say , It was no Fire ? No , saith the Dr. that is but to call in your Associates to your help , and to add Rebellion and Schism to your disobedience : I perceive what principles you are of . Why then , saith the Scholar , if I must needs be a Moor , my face and I are at your mercy . But pardon this digression , and let you and I stand to the judgment of any righteous and competent Judge , whether you deal not with me in notorious injustice , so be it the Case be truly stated . The person whom you assaulted is one , that attempted ( with success ) the subversion of Antinomianism and the clearing of truth ; their Ignorance of which was the Cause of their other Errours . But having let fall , ( for want of use in writing ) some incongruous words ( as Covenant for Law , &c. ) and that somewhat often , and some excepting against the Book , he craved their animaversions , and promised to suspend the Book till it were corrected ; and purposely wrote a far greater Volumn in explication of what was dark , and defence of what was wrongfully accused , and many other Volumns of full defence : No man answereth any of these : but after twenty years , or thereabout , ( though I protested in print against any that would write against the Aphorisms , without regard to the said Explications ) you publish your Confutation of part of those Aphorisms , and that with most notorious untruth , charging me to deny all Imputation of Christs Righteousness , when I had there profest the Contrary , and taking no notice of any after-explication or defence , and parallelling me with Bellarmine , if not with Hereticks or Infidels ( for I suppose you take the denyers of all Imputation to be little better . ) This Book you publish without the least provocation with other quarrels , dedicating it to that R. Rd. B. who first silenced me ; ( as if I must go write over again all the Explications and Defences I had before written , because you ( that are bound to accuse me ) are not bound to read them : ) and this you do against one that at that time had been about 13 years silenced , ejected , and deprived of all Ministerial maintenance , and of almost all his own personal Estate , desiring no greater preferment than leave to have preached for nothing , where is notorious necessity , could I have obtained it , sometimes laid in the common Jail among Malefactors , for preaching in my own house , and dwelling within five miles of it : after fined at forty pound a Sermon for preaching for nothing ; looking when my Books and Bed are taken from me by distress , though I live in constant pain and langour , the Constable but yesterday coming to have distrained for sixty pound for two Sermons ; hunted and hurryed about to Justices at the will of any ignorant — Agent of — that will be an Informer , and even fain to keep my doors daily lockt , if it may be to save my Books a while : Yet the exciting of wroth by publick Calumny against one so low already , and under the persecuting wrath of your friends , was no fault , no injustice in you at all ! ( nor indeed did I much feel it . ) But for me who am thus publickly by visible Calumny traduced , truly to tell you where you mistake , and how you wrong Gods Church and Truth more than me , and if also I offer peaceably to wash my own face , this is hard fronted Calumny , dragging a Doctor in Scarlet at the Wheels of my Chariot , which might occasion his degrading and turning out , &c. This over-tenderness of your honour as to other mens words , ( and too little care of the means of it , as to your own ) hath a cause that it concerneth you to find out . Had you the tenth part as many Books written against you , as are against me ( by Quakers , Seekers , Infidels , Antinomians , Millenaries , Anabaptists , Separatists , Semi-separatists , Papists , Pseudo-Tilenus , Diocesans , Conformists , and many Enemies of Peace , ( to whom it was not I , but your self that joyned you ) it would have hardened you into some more patience . If you will needs be militant you must expect replies : And he that will injuriously speak to the World what he should not speak , must look to hear what he would not hear . But you add ; Sir , the Name and Quality of a DOCTOR and Master of a Literate Society , might have been treated more civilly by you . Answ . 1. I am ready to ask you forgiveness for any word that any impartial man ( yea or your Reverend Brethren of that Academy themselves , whom I will allow to be somewhat partial for you ) shall notifie to me to be uncivil or any way injurious . 2. But to be free with you , neither Doctorship , Mastership nor ●carlet will Priviledg you to fight against Truth , Right , and Peace , and to vent gross mistakes , and by gross untruths in matter of fact , such as is your [ Omnem ludibrio habet imputationem ] to abuse your poor Brethren , and keep the longconsuming flàmes still burning , by false representing those as Popish , and I know not what , who speak not as unaptly as your self , and all this without contradiction . Were you a Bp. my Body and Estate might be in your power , but Truth , Justice and the Love of Christians , and the Churches peace , should not be cowardly betrayed by me on pretense of reverence to your Name and Quality . I am heartily desirous that for ORDER-sake the Name and Honour of my Superiours may be very reverently used . But if they , will think that Errour , Injustice , and Confusion must take sanctuary under bare Ecclesiastical or Academical Names and robes , they will find themselves mistaken : Truth and Honesty will conquer when they pass through Smithfield flames : Prisons confine them not ; Death kills them not ; No siege will force an honest Conscience by famine to give up . He that cannot endure the sight of his own excrements must not dish them up to another mans Table , lest they be sent him back again . And more freedom is allowed against Peace-Breakers in Frays and Wars , than towards men that are in a quieter sort of Controversie . § XX. P. 36.37 . You say [ For your various Definitions of Justification , Constitutive , Sentential , Executive , in Foro Dei , in foro Conscientiae , &c. — What need this heap of distinctions here , when you know the question betwixt us is of no other Justification , but the Constitutive in foro Dei , that which maketh us righteous in the Court of Heaven ? I have nothing to do with you yet in any else , as your own Conscience will tell you when you please : If you have not more Justice and civility for your intelligent Readers , I wish you would shew more Compassion to your Ignorant Homagers , and not thus abuse them with your palpable Evasions . Answ . Doth the question , Whether the several sorts of Justification will bear one and the same Definition , deserve all this anger ( and the much greater that followeth ) ? 1. Seeing I am turned to my Reader , I will crave his impartial judgment : I never received and agreed on a state of the question with this Doctor : He writeth against my books : In those Books I over and over and over distinguish of Justification , Constitutive , Sentential , and Executive ( besides those subordinate sorts , by Witness , Evidence , Apology , &c. ) I oft open their differences : He writeth against me , as denying all Imputation of Christs Righteousness , and holding Popish Justification by works , and never tells me whether he take the word [ Justification ] in the same sense that I do , or in which of those that I had opened : And now he passionately appealeth to my Conscience that I knew his sence : What he saith [ my Conscience will tell me ] it is not true . It will tell me no such thing : but the clean contrary , that even after all his Disputes and Anger , and these words , I profess I know not what he meaneth by [ Justification . ] 2. What [ Constitutive in foro Dei , that which maketh us Righteous in the Court of Heaven ] meaneth with him , I cannot conjecture . He denyeth not my Distinctions , but saith , what need they : I ever distinguished Making Righteous , Judging Righteous . Executively useing as Righteous : The first is in our selves ; The second is by Divines said to be in foro Dei , an act of Judgment ; the third is upon us after both : now he seemeth to confound the two first , and yet denyeth not their difference ; and saith , he meaneth [ Constitutive in foro : ] He that is made Righteous is such in se ; and as such is Justifiable in foro : ] We are Made Righteous by God as free Donor and Imputer , antecedently to judgment : We are in foro sentenced Righteous by God as Judg : so that this by sentence presupposeth the former : God never Judgeth us Righteous and Justifieth us against Accusation , till he have first Made us Righteous and Justified us from adherent Guilt by Pardon and Donation . Which of these meaneth he ? I ask not my Ignorant homagers who know no more than I , but his Intelligent Reader . He taketh on him to go the Commonest way of Protestants : And the Commonest way is to acknowledg that a Constitutive Justification , or making the man Just , ( antecedent to the Actus forensis ) must need go first : but that it is the second which Paul usually meaneth , which is the actus forensis , the sentence of the Judg in foro , contrary to Condemnation : And doth the Doctor think that to make Righteous and to sentence as Righteous are all one ? and that we are made Righteous in foro otherwise than to be just in our selves , and so Justifiable in foro , before the Sentence ? or do Protestants take the Sentence to be Constituting or Making us Righteous ? All this is such talk as had I read it in Mr. Bunnyan of the Covenants , or any of my Ignorant Homagers , I should have said , the Author is a stranger to the Controversie , into which he hath rashly plunged himself : but I have more reverence to so learned a man , and therefore blame my dull understanding . 3. But what if I had known ( as I do not yet ) what sort of Justification he meaneth ? Doth he not know that I was then debating the Case with him , whether the Logical Definitions of Justification , Faith , &c. are not a work of Art , in which a few well-studied judicious Divines ( these were my words ) are to be preferred before Authority , or Majority of Votes . And Reader , what Reason bound me to confine this Case , to one only sort of Justification ? And why , ( I say , why ) must I confine it to a sort which Dr. Tully meaneth , when my Rule and Book was written before his , and when to this day I know not what he meaneth ? Though he at once chide at my Distinguishing , and tell me that All Protestants agree in the Nature , Causes , and Definition , ( and if all agreed , I might know by other Mens words what he meaneth ) yet to all before-said , I will add but one contrary Instance of many . Cluto , in his very Methodical but unsound Idea Theol. ( signalized in Voetii Biblioth . ) defineth Justification so , as I suppose , best pleaseth the Doctor , viz. [ Est Actio Dei Judicialis , qua redemptos propter passiones justitiae Divinae satifactorias a Christo sustentatas , redemptisque imputatas , a peccatis puros , & consequenter a poenis liberos , itemque propter Obedientiam a Christo Legi Divinae praestitam redemptisque imputatam , justitia praeditos , & consequenter vita aeterna dignos , ex miserecordia pronunciat ] . In the opening of which he telleth us , pag. 243. ( against multitudes of the greatest Protestants Definitions . ) [ Male , alteram Justificationis partem , ipsam Justitiae Imputationem statui , cum Justificatio non sit ipsa Imputatio , sed Pronunciatio quae Imputatione , tanquam fundamento jacto , nititur . And he knew no sense of Justification , but [ Vel ipsam sententiae Justificatoriae in mente Divina prolationem , sive Constitutionem , vel ejus in Cordibus redemptorum manifestantem Revelationem : And saith , Priori modo factum est autem omnem fidem , cum Deus omnes , quibus passiones & justitiam Christi imputabat , innocentes & justos reputaret , cum ejus inimici , adeoque sine fide essent , ( so that here is a Justification of Infidels , as innocent for Christs Righteousness imputed to them ) : Quare etiam ut jam facta fide apprehendenda est . The second which follows Faith , is Faith , ingenerating a firm perswasion of it . Is not here sad defining , when neither of these are the Scripture - Justification by Christ and Faith ? And so § . 32. the time of Justification by Faith he maketh to be the time when we receive the feeling of the former : And the time of the former is presently after the Fall ; of all at once : And hence gathereth that [ Ex eo quod Justificatio dicitur fieri propter passiones & obedientiam Christi , quibus ad perfectionem nihil deest , nobis imputatas ( before Faith or Birth ) consequitur innocentiam & justitiam in Redemptis quam primum perfectas & ab omni macula puras esse — ] and so that neither the pronunciation in mente Divina , or imputation ullis gradibus ad perfectionem exsurgat . But what is this pronunciation in mente Divina ? He well and truly noteth , § . 29. that [ Omnes actiones Divinae , fi ex eo aestimentur quod re ipsa in Deo sunt , idem sunt cum ipso Deo , ideoque dependentiam a Causa externa non admittant : Si tamen considerentur quoad rationem formalem hujus vel illius denominationis ipsis impositae in relatione ad Creaturas consistentem , ipsis causae impulsivae assignare possunt , &c. This distinction well openeth , how God may be said to justifie in His own Mind : But what is that effect , Vnde essentia vel mens Divina ita denominatur justificans ? Here he is at a loss , neither truly telling us what is Justication Constitutive , Sentential , nor Executive ( but in the little part of [ Feeling ] God 's secret Act ) yet this dark Definer truly saith [ Ex sensu Scripturae verissime affirmetur hominem per fidem solam justificari , quia ex nostra parte nihil ad Justificationem conferendum Deus requirit , quam ut Justificationem in Christo fundatam credamus , & fide non producamus , sed recipiamus . If yet you would see whether all Protestants agree in the Definition of Justification , read the multitude of Definitions of it in several senses ; in Learnrd Alstedius his Definit . Theol. c. 24. § . 2. pag. 97. &c. [ Justificatio hominis coram Deo est qua homo in foro Divino absolvitur , seu justus esse evincitur contra quemvis actorem , Deo ipso judice , & pro eo sententiam ferente ] . But what is this Forum ? Forum Divinum est ubi Deus ipse judicis partes agit , & fert sententiam secundum leges a se latas ? But where is that Est internum vel externum ? Forum divinum internum est in ipsa hominis Conscientia , in qua Deus Thronum justitiae erigit in hac vita ibi agendo partes actoris & judicis : Forum Conscientiae . ( But it is not this that is meant by the Justification by Faith ) . Forum divinum externum est , in qua Deus post hanc vitam extra hominem exercet judicium , 1. Particulare , 2. Vniversale . This is true and well : But are we no where Justified by Faith but in Conscience , till after Death ? This is by not considering , 1. The Jus ad impunitatem & vitam donatum per foedus Evangelicum upon our Believing , which supposing Faith and Repentance is our Constitutive Justification , ( virtually only sentential ) . 2. And the Judgment of God begun in this Life , pronounced specially by Execution . Abundance of useful Definitions subordinate you may further there see in Alstedius , and some wrong , and the chief omitted . The vehement passages of the Doctors Conclusion I pass over ; his deep sense of unsufferable Provocations , I must leave to himself ; his warning of the dreadful Tribunal which I am near , it greatly concerns me to regard : And Reader , I shall think yet that his Contest ( though troublesome to me that was falsly assaulted , and more to him whose detected Miscarriages are so painful to him ) hath yet been Profitable beyond the Charges of it to him or me , if I have but convinced thee , that 1. Sound mental Conceptions of so much as is necessary to our own Justification , much differ from proper Logical Definitions : And that , 2. Many millions are Justified that cannot define it : 3. And that Logical Definitions are Works of Art more than of Grace , which require so much Acuteness and Skill , that even worthy and excellent Teachers may be , and are disagreed about them , especially through the great ambiguity of Words ; which all understand not in the same sence , and few are sufficiently suspicious of , and diligent to explain . 4. And therefore that our Christian Love , Peace , and Concord , should not be laid upon such Artificial things . 5. And that really the Generality of Protestants are agreed mostly in the Matter , when they quarrel sharply about many Artificial Notions and Terms in the point of Justification . ( And yet after all this , I shall as earnestly as this Doctor , desire and labour for accurateness in Distinguishing , Defining and Method , though I will not have such things to be Engins of Church-Division . ) And lastly , Because he so oft and earnestly presseth me with his Quem quibus , who is the Man , I profess I dreamed not of any particular Man : But I will again tell you whom my Judgment magnifies in this Controversie above all others , and who truly tell you how far Papists and Protestants agree , viz. Vinc. le Blank , and Guil. Forbes , ( I meddle not with his other Subjects ) , Placeus ( in Thes . Salmur . ) Davenant , Dr. Field , Mr. Scudder ( his daily Walk , fit for all families ) Mr. Wotton , Mr. Bradshaw , and Mr. Gataker , Dr. Preston , Dr. Hammond , ( Pract. Cat. ) and Mr. Lawson ( in the main ) Abundance of the French and Breme Divines are also very clear . And though I must not provoke him again by naming some late English men , to reproach them by calling them my disciples , I will venture to tell the plain man that loveth not our wrangling tediousness , that Mr. Trumans Great Propit . and Mr. Gibbons serm . of Justif . may serve him well without any more . And while this worthy Doctor and I do both concord with such as Davenant and Field as to Justification by Faith or Works , judg whether we differ between our selves as far as he would perswade the World , who agree in tertio ? And whether as he hath angrily profest his concord in the two other Controversies which he raised ( our Guilt of nearer Parents sin , and our preferring the judgment of the wisest , &c. ) it be not likely that he will do so also in this , when he hath leisure to read and know what it is that I say and hold , and when we both understand our selves and one another . And whether it be a work worthy of Good and Learned men , to allarm Christians against one another for the sake of arbitrary words and notions ( which one partly useth less aptly and skilfully than the other ) in matters wherein they really agree . 2 Tim. 2. 14. Charging them before the Lord that they strive not about words , to no profit , but to the subverting of the Hearers ( yet ) study to shew thy self approved unto God , a workman that need not be ashamed , rightly dividing the word of Truth Two Sparks more quenched , which fled after the rest from the Forge of Dr. Tho. Tully . § . 1. DId I not find that some Mens Ignorance and factious Jealousie is great enough to make them combustible Recipients of such Wild-fire as those Strictures are ; and did not Charity oblige me to do what I have here done , to save the assaulted Charity of such Persons , more than to save any Reputation of my own , I should repent that I had written one Line in answer to such Writings as I have here had to do with : I have been so wearied with the haunts of the like Spirit , in Mr. Crandon , Mr. Bagshaw , Mr. Danvers , and others , that it is a work I have not patience to be much longer in , unless it were more necessary . Two sheets more tell us that the Doctor is yet angry ; And little that 's better that I can find . In the first , he saith again , that [ I am busie in smoothing my way where none can stumble in , a thing never questioned by him , nor by any Man else , he thinks , who owns the Authority of the second Commandment ] . And have I not then good Company and Encouragement not to change my Mind ? But , 1. He feigneth a Case stated between him and me , who never had to do with him before , but as with others in my Writings , where I state my Case my self . 2. He never so much as toucheth either of my Disputations of Original Sin , in which I state my Case and defend it . 3. And he falsly feigneth the Case stated , in words ( and he supposeth in a sense ) that I never had do do with : Saying , [ I charge you with a new secondary Original Sin , whose Pedegree is not from Adam : I engage not a syllable further ] . And pag. 8. [ You have asserted that this Novel Original Sin is not derived from our Original Father ; no line of Communication between them ; a sin besides that which is derived from Adam , as you plainly and possitively affirm ] . I never said that it had no Pedegree , no line of Communication , no kind of derivation from Adam . 4. Yea , if he would not touch the Disputation where I state my Case , he should have noted it as stated in the very Preface which he writeth against ; and yet there also he totally overlooketh it , though opened in divers Propositions . 5. And the words in an Epistle to another Mans Book , which he fasteneth still on were these ; [ Over-looking the Interest of Children in the Actions of their nearer Parents , and think that they participate of no Guilt , and suffer for no Original Sin , but Adams only ] . And after , [ They had more Original Sin than what they had from Adam ] . 6. He tells me , that [ I seem not to understand my own Question , nor to know well how to set about my Work ] ; and he will teach me how to manage the Business that I have undertaken , and so he tells me how I MUST state the Question hereafter , ( see his words ) . Reader , some Reasons may put a better Title on this Learned Doctors actions ; but if ever I write at this rate , I heartily desire thee to cast it away as utter DISHONESTY and IMPUDENCE . It troubleth me to trouble thee with Repetitions . I hold , 1. That Adams Sin is imputed ( as I opened ) to his Posterity . 2. That the degree of Pravity which Cains nature received from Adam , was the dispositive enclining Cause of all his Actual Sin : 3. But not a necessitating Cause of all those Acts ; for he might possibly have done less evil and more good than he did . 4. Therefore not the Total principal Cause ; for Cains free-will was part of that . 5 Cains actual sin increased the pravity of his nature . 6. And Cains Posterity were ( as I opened it ) guilty of Cains actual sin ; and their Natures were the more depraved by his additional pravity , than they would have been by Adams sin alone ( unless Grace preserved or healed any of them ) . The Doctor in this Paper , would make his Reader believe that he is [ for no meer Logomachies ] and that the difference is not in words only , but the thing . And do you think that he differeth from me in any of these Propositions , or how this sin is derived from Adam ? Yet this now must be the Controversie de re . Do you think ( for I must go by thinking ) that he holdeth any other Derivation than this ? Or did I ever deny any of this ? But it is vain to state the Case to him : He will over ▪ look it , and tell me what I should have held , that he may not be thought to make all this Noise for nothing . He saith pag. 8. [ If it derive in a direct line from the first Transgression , and have its whole Root fastened there , what then ? why then some words which he sets together are not the best sense that can be spoken . It is then but words , and yet it is the thing : What he may mean by [ a direct Line ] , and what by [ whole Root fastened ] I know not ; but I have told the World oft enough what I mean ; and what he meaneth , I have little to do with . But if he think , 1. That Adams Person did commit the sin of Cain , and of all that ever were since committed ; and that Judas his act , was Adams personal act . 2. Or that Adams sin was a total or necessitating Cause of all the evil since committed ; so do not I , ( nor doth he , I doubt not ) . And now I am cast by him on the strait , either to accuse him of differing de re , and so of Doctrinal errour , or else that he knoweth not when the difference is de re , and when de nomine , but is so used to confusion , that Names and Things do come promiscuously into the Question with him : And which of these to chuse , I know not . The Reader may see that I mentioned [ Actual Sin , and Guilt ] : And I think few will doubt , but Adams [ Actual sin , and Cains , ] were divers ; and that therefore , the Guilt that Cains Children had of Adams sin and of Cains was not the same : But that Causa causae is Causa causati , and so that all following Sin was partly ( but partly ) caused by Adam's , we shall soon agree . He addeth that I must make good that new Original Sin ( for he can make use of the word New , and therefore made it ) doth mutare naturam , as the Old doth . Ans . And how far it changeth it , I told him , and he taketh no notice of it : The first sin changed Nature from Innocent into Nocent ; the Second changeth it from Nocent into more Nocent : Doth he deny this ? Or why must I prove any more ? Or doth nothing but Confusion please him ? 3. He saith , I must prove that the Derivation of Progenitors sins is constant and necessary , not uncertain and contingent . Ans . Of this also I fully said what I held , and he dissembleth it all , as if I had never done it : And why must I prove more ? By what Law can he impose on me what to hold ? But really doth he deny that the Reatus culpae , yea and ad Poenam , the Guilt of nearer Parents sins is necessarily and certainly the Childs , though Grace may pardon it ? If he do not , why doth he call on me to prove it ? If he do confess the Guilt , and deny it necessary , when will he tell us what is the Contingent uncertain Cause ? For we take a Relation ( such as Guilt is ) necessarily to result a posito fundamento . § . 2. He next cavilleth at my Citations , about which I only say , either the Reader will peruse the cited words , and my words , which shew to what end I cited them ( to prove our Guilt of our nearer Parents sins ) or he will not . If he will not , I cannot expect that he will read a further Vindication . If he will , he needeth not . § . 3. His second Spark is Animadversions on a sheet of mine , before mentioned , which are such as I am not willing to meddle with , seeing I cannot either handle them , or name them as the nature of them doth require , without offending him : And if what is here said ( of Imputation and Representation ) be not enough , I will add no more , nor write over and over still the same things , because a Man that will take no notice of the many Volumns which answer all his Objections long ago , will call for more , and will write his Animadversions upon a single Sheet that was written on another particular occasion , and pretend to his discoveries of my Deceits from the Silence of that Sheet , and from my naming the Antinomians . I only say , 1. If this Mans way of Disputing were the common way , I would abhor Disputing , and be ashamed of the Name . 2. I do friendly desire the Author of the Friendly Debate , Mr. Sherlock , and all others that would fasten such Doctrines on the Non-Conformists , as a Character of the Party , to observe that this Doctor sufficiently confuteth their partiality ; and that their Academical Church-Doctors , are as Confused , as Vehement maintainers of such expressions as they account most unsavoury , as any even of the Independants cited by them : Yea , that this Doctor would make us question whether there be now any Antinomians among us , and so whether all the Conformists that have charged the Conformists , yea or the Sectaries , with having among them Men of such unsound Principles , have not wronged them , it being indeed the Doctrine of the Church of England which they maintain , whom I and others call Antinomians and Libertines : And I hope at least the sober and sound Non-Conformists are Orthodox , when the vehementest Sectaries that calumniated my Sermon at Pinners Hall , are vindicated by such a Doctor of the Church . 3. I yet conclude , that if this One Mans Writings do not convince the Reader , of the Sin and Danger of Allarming Christians against one another , as Adversaries to great and necessary Doctrines , on the account of meer Words not understood , for want of accurateness and skill in the expressive Art , I take him to be utterly unexcusable . Pemble Vind. Gra● . p. 25. It were somewhat if it were in Learning as it is in bearing of a Burthen ; where many weak Men may bear that which One or few cannot : But in the search of Knowledg , it fares as in discrying a thing afar off ; where one quick-sight will see further than a thousand clear Eyes . FINIS . I had not time to gather the Errata of any but the First Book : Correct these Greater , or you will misunderstand the Matter . PAge , 27. Line 2. Read self , the Act. p. 54. l. 30. r. as obliging . p. 58. l. 20. for of r. or , p. 59. l. 1 , and 2. r. who is not . p. 86. l. 32. for OURS r. OUR Righteousness . p. 88. l. 7. for Covenanted r. Connoted . p. 97. l. 31. r. and suffering . p. 103. l. 9 , 10. for have us Holy , r. leave us unholy . p. 110. l. 10. for we , r. were . p. 111. l. penult . and p. 112. l. 5. and 10. for our , r. one . l. 21. for but , r. must . p. 115. l. 25. for raze out , r. rake up , p. 117. l. 18. r. personating Representation . p. 118. l. 2. for Minister , r. Meriter . p. 119. l. 16. for are , r. are not . p. 140. l. 23. for if , r. that . p. 126. l. 23. for arrive , r. arm . p. 149. l. 19. r. and the. p. 153. l. 23. r. and will. p. 154. l. 26. r. our own-innocency , it . p. 157. l. 29. r. Private , but. p. 169. l. 2. r. conditional . p. 177. l. 9. r. sufficiency , p. 181. l. 27. for argument , r. agreement . The Lesser Errata . PReface p. 3. l. 16. r. eternal . Contents , p. 2. l. 21. r. Wotton . p. 11. l. 4. for no , r. in . l. 17. r. praetendit . l. 27. r. sufficere . p. 12. l. 1. r. ficantur : l. 16. r. impetrando , l. antipen . r. Credimus . p. 13. l. 2. r. praecedit . p. 16. l. 26. r. Schlussel Burgius . p. 22. l. 9. for that , r. the p. 36. l. antipen . dele by . p. 55. l. 10. for no , r. not . p. 60. l. 15. for then , r. there . p. 64. l. 5. for of , r. or . p. 68. l. 28. r. so to . p. 80. l. 17. r. if you will sontes . p. 91. l. 20. dele the. p. 94. l. 2. for but , r. as . l. 11. dele and. p. 102. l. 1. r. per. p. 104. l. antipen . r. Albericus . p. 135. l. 20. r. praeditus - l. 23. r. aliquem . p. 112. l. 28. r. relatione . p. 116. l. 21. r. fulfillers . p. 120. l. 11. r. Vasquez . p. 150. l. 26. r. indebitae . p. 167. l. 29. for if , r. is . p. 184. l. penult . for as , r. and. In a Cursory view of some Pages , I since see these faults . PReface , Page 8. Line 22. for and , r. as . Book 1. P. 172. l. 1. r. is it true . Answer to the Letter , P. 93. l. ult . for Conformists ; r. Nonconformists . Book 2. Part 3. P. 16. l. 20. for tum , r. tu . P. 54. l. 14. for apt , r. yet , l. 28. for produceth , r. proceedeth . P. 56. l. 13. for still , r. not . P. 65. l. 13. for Guilt , r. Gift . Book 2. Part 1. P. 259. l. 8. r. Causas . P. 268. l. 4. for first , r. full . P. 269. l. 28 fore Jure , r. iu re . And I must tell the Reader that it is so long since the Papers to Mr. Cartwright were written , that if there be any passage which in my later Writings I correct , I must desire him to take the latter as my Judgment : For I am none of those that pretend my Youthful Writings to be sufficiently Accurate , much less Faultless , or that to avoid the Imputation of Mutability , profess to be no wiser than I was between twenty and thirty Years ago . I find somewhat , Book 2. Part 3. P. 51 , 52. which needeth this Explication , viz. [ God as Judg of lapsed Man , when He was judging him , added an Act of Grace , which in several respects is , 1. A Promise . 2. A Deed of Gift . 3. An Act of Oblivion or universal conditional Pardon . 4. A Law. 5. And as it hath respect to Christs absolutely promised and foreseen Merits , it may be said , to be like or Equivolent to an universal conditional Sentence : But taking the word [ Sentence ] strictly as it is [ a Sentence of the Individuals according to the Rule of a Law as kept or broken ] , so it is not properly a Sentence as to us ( as is after proved . ) A POSTSCRIPT , ABOUT Mr. DANVERS ' s Last BOOK . WHen this Book was coming out of the Press , I received another Book of Mr. Danvers against Infants Baptism , in which he mentioneth Dr. Tullies proving what a Papist I am , in his Justif Paul. ( with Dr. Pierces former Charges ) and lamenting that no more yet but one Dr. Tully hath come forth to Encounter me , Epist . and Pag. 224. The perusal of that Book ( with Mr. Tombs short Reflections ) directeth me to say but this instead of any further Confutation . That it is ( as the former ) so full of false Allegations set off with the greatest Audacity ( even a few Lines of my own about our meeting at Saint James's left with the Clerk , grosly falsified ) and former falsifications partly justified , and partly past over , and his most passionate Charges grounded upon Mistakes , and managed by Misreports , sometime of Words , sometime of the Sense , and sometime of Matters of Fact ; in short , it is such a bundle of Mistake , Fierceness and Confidence , that I take it for too useless and unpleasant a Work to give the World a particular Detection of these Evils . If I had so little to do with my Time as to write it , I suppose that few would find leisure to read it : And I desire no more of the willing Reader , then seriously to peruse my Book ( More Reasons for Infants Church-membership ) with his , and to examine the Authors about whose Words or Sense we differ . Or if any would be Informed at a cheaper rate , he may read Mr. Barrets Fifty Queries in two sheets . And if Mr. Tombes revile me , for not transcribing or answering more of his Great Book , when I tell the Reader that I suppose him to have the Book before him , and am not bound to transcribe such a Volume already in Print , and that I answer as much as I think needs an Answer , leaving the rest as I found it to the Judgment of each Reader , he may himself take this for a Reply ; but I must judg of it as it is . I find but one thing in the Book that needeth any other Answer , than to peruse what is already Writt●n : And that is about Baptizing Naked : My Book was written 1649. A little before , common uncontrolled Fame was , that not far from us in one place many of them were Baptized naked , reproving the Cloathing way as Antiscriptural : I never heard 〈◊〉 deny this Report : I conversed with divers of 〈…〉 Church , who denied it not : As 〈…〉 denied it to me , so I never read one that did 〈…〉 to my knowledg : He now tells me Mr. Fisher , Mr. Haggar , and Mr. Tombes did : Let any Man read Mr. Tombes Answer to me , yea and that Passage by him now cited , and see whether there be a word of denial : Mr. Fisher or Haggar I never saw : Their Books I had seen , but never read two Leaves to my remembrance of Mr. Fishers , though I numbered it with those that were written on that Subject , as well I might : I knew his Education and his Friends , and I saw the Great Volume before he turned Quaker , but I thought it enough to read Mr. Tombes and others that wrote before him , but I read not him , nor all Mr. Haggars : If I had , I had not taken them for competent Judges of a fact far from them , and that three years after : Could they say , that no one ever did so ? The truth is that three years after , mistaking my words , as if I had affirmed it to be their ordinary practice ( as you may read in them ) which I never did , nor thought , they vehemently deny this : ( And such heedless reading occasioneth many of Mr. Danvers Accusations ) . I never said that no Man ever denied it ▪ for I have not read all that ever was written , nor spoken with all the World : But no Man ever denied it to me , nor did I ever read any that denied it . And in a matter of Fact , if that Fame be not credible , which is of things Late and Near , and not Contradicted by any one of the most interessed Persons themselves , no not by Mr. Tombes himself , we must surcease humane Converse : Yet do I not thence undertake that the same was true , either of those Persons , or such as other Writers beyond Sea have said it off . I saw not any one Baptized by Mr. Tombes or any other in River or elsewhere by Dipping at Age : If you do no such thing , I am sorry that I believed it , and will recant it . Had I not seen a Quaker go naked through Worcester at the Assizes , and read the Ranters Letters full of Oathes , I could have proved neither of them . And yet I know not where so long after to find my Witnesses : I abhor Slanders , and receiving ill Reports unwarrantably : I well know that this is not their ordinary Practice : The Quakers do not those things now , which many did at the rising of the Sect ; and if I could , I would believe they never did them . 2. This Book of Mr. Danvers , with the rest of the same kind , increase my hatred of the Disputing Contentious way of writing , and my trouble that the Cause of the Church and Truth hath so oft put on me a necessity to write in a Disputing way , against the Writings of so many Assailants . 3. It increaseth my Grief for the Case of Mankind , yea of well-meaning godly Christians , who are unable to judg of many Controversies agitated , otherwise than by some Glimpses of poor Probability , and the esteem which they have of the Persons which do manage them , and indeed take their Opinions upon trust from those whom they most reverence and value ; and yet can so hardly know whom to follow , whilst the grossest Mistakes are set off with as great confidence and holy pretence , as the greatest Truths . O how much should Christians be pitied , that must go through so great Temptations ! 4. It increaseth my Resolution , had I longer to live , to converse with Men that I would profit , or profit by , either as a Learner hearing what they have to say , without importunate Contradiction , or as a Teacher if they desire to Learn ▪ of me : A School way may do something to increase Knowledg ; but drenching Men , and striving with them , doth but set them on a fiercer striving against the Truth : And when they that have need of seven and seven years Schooling more , under some clear well studied Teacher , are made Teachers themselves , and then turned loose into the World ( as Sampsons Foxes ) to militate for and with their Ignorance , what must the Church suffer by such Contenders ? 5. It increaseth my dislike of that Sectarian dividing hurtful Zeal , which is described James 3. and abateth my wonder at the rage of Persecutors : For I see that the same Spirit maketh the same kind of Men , even when they most cry out against Persecutors , and separate furthest from them . 6. It resolveth me more to enquire less after the Answers to Mens Books than I have done : And I shall hereafter think never the worse of a Mans writings , for hearing that they are answered : For I see it is not only easie for a Talking Man to talk on , and to say something for or against any thing , but it is hard for them to do otherwise , even to hold their Tongues , or Pens , or Peace : And when I change this Mind , I must give the greatest belief to Women that will talk most , or to them that live longest , and so are like to have the last word , or to them that can train up militant Heirs and Successors to defend them when they are dead , and so propagate the Contention . If a sober Consideration of the first and second writing ( yea of positive Principles ) will not inform me , I shall have little hope to be much the wiser for all the rest . 7. I am fully satisfied that even good 〈◊〉 are here so far from Perfection , that they must bear with odious faults and injuries in one another , and be habituated to a ready and easie forbearing and forgiving one another . I will not so much as describe or denominate Mr. Danvers Citations of Dr. Pierce , to prove my Popery and Crimes , nor his passages about the Wars , and about my Changes , Self-contradictions , and Repentances , lest I do that which savoureth not of Forgiveness : O what need have we all of Divine Forgiveness ! 8. I shall yet less believe what any Mans Opinion ( yea or Practice ) is by his Adversaries Sayings , Collections , Citations , or most vehement Asseverations , than ever I have done , though the Reporters pretend to never so much Truth , and pious Zeal . 9. I shall less trust a confounding ignorant Reader or Writer , that hath not an accurate defining and distinguishing Understanding , and hath not a mature , exercised , discerning Knowledg than ever I have done ; and especially if he be engaged in a Sect ( which alas , how few parts of the Christian World escape ! ) For I here ( and in many others ) see , that you have no way to seem Orthodox with such , but to run quite into the contrary Extream : And if I write against both Extreams , I am taken by such Men as this , but to be for both and against both , and to contradict my self . When I write against the Persecutors , I am one of the Sectaries , and when I write against the Sectaries , I am of the Persecutors side : If I belie not the Prelatists , I am a Conformist : If I belie not the Anabaptists , Independants , &c. I am one of them : If I belie not the ●●pists , I am a Papist ; if I belie not the Arminians , I am an Arminian ; if I belie not the Calvinists , I am with Pseudo-Tilenus and his Brother , purus putus Puritanus , and one Qui totum Puritanismum totus spirat ( which Joseph Allen too kindly interpreteth ) : If I be for lawful Episcopacy , and lawful Liturgies and Circumstances of Worship , I am a temporizing Conformist : If I be for no more , I am an intollerable Non-Conformist ( at this time forced to part with House , and Goods , and Library , and all save my Clothes , and to possess nothing , and yet my Death ( by six months Imprisonment in the Common Goal ) is sought after and continually expected . If I be as very a Fool , and as little understand my self , and as much contradict my self , as all these Confounders and Men of Violence would have the World believe , it is much to my cost , being hated by them all while I seek but for the common peace . 10. But I have also further learned hence to take up my content in Gods Approbation , and ( having done my duty , and pitying their own and the Peoples snares ) to make but small account of all the Reproaches of all sorts of Sectaries ; what they will say against me living or dead , I leave to themselves and God , and shall not to please a Censorious Sect , or any Men whatever , be false to my Conscience and the Truth : If the Cause I defend be not of God , I desire it may fall : If it be , I leave it to God how far He will prosper it , and what Men shall think or say of me : And I will pray for Peace to him that will not hate and revile me for so doing . Farewell . Septemb. 4. 1675. FINIS . Notes, typically marginal, from the original text Notes for div A26977-e2550 [ 1 Not by imputing Faith it self , part of Believing , or any other Evangelical Obedience to them as their Righteousness ] [ 2 For their sole Righteousness . Mark , Virtually . Not absolutely . Mark by a Trope . Mark how far . 
A29748	----	Christ the way and the truth and the life, or, A short discourse pointing forth the way of making use of Christ for justification and especially and more particularly for sanctification in all its parts, from Johan. XIV, vers. VI : wherein several cases of conscience are briefly answered, chiefly touching sanctification / by John Brown. Brown, John, 1610?-1679. 1677 Approx. 766 KB of XML-encoded text transcribed from 241 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A29748 Wing B5028 ESTC R27232 09722193 ocm 09722193 44048 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29748) Transcribed from: (Early English Books Online ; image set 44048) Images scanned from microfilm: (Early English books, 1641-1700 ; 1351:5) Christ the way and the truth and the life, or, A short discourse pointing forth the way of making use of Christ for justification and especially and more particularly for sanctification in all its parts, from Johan. XIV, vers. VI : wherein several cases of conscience are briefly answered, chiefly touching sanctification / by John Brown. Brown, John, 1610?-1679. [94], 381, [3] p. Printed by H.G. for Iohn Cairns, Rotterdam : 1677. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sanctification. 2004-01 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Rina Kor Sampled and proofread 2004-03 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Christ , the Way , and the Truth , and the Life . OR , A Short Discourse . Pointing forth the way of making use of Christ for justification , and especially and more particularly , for Sanctification in all its parts , from JOHAN . XIV : Vers. VI. Wherein several cases of conscience are briefly answered , chiefly touching Sanctification . By JOHN BROWN . Preacher of the Gospel . ROTTERDAM . Printed by H. G. for Iohn Cairns , book seller in Edinburgh , and are to be sold there 1677. THE EPISTLE DEDICATORY TO The Right Honourable and Religious Lady , The Lady STRATHNAVER MADAM . IEsus Christ himself being the cheife corner stone , in whom all the building fitly framed together , groweth unto an holy temple in the Lord ; as it ought to be the principal concearne of all , who have not sitten down on this side of Iordan , to satisfy their souls , ( once created for , and in their owne nature requireing ▪ in order to satifaction , Spiritual , immortal and incorruptible substance ) , with husks prepared for beasts , to be built in and upon this corner stone , for an habitation of God , through the Spirit : So it ought to be the maine designe and work of such , as would be approven of God , as faithful labourers and co-workers with God , to be following the example of him , who determined not to know any thing , among those he wrote unto , save Iesus Christ and him crucified . O! this noble , heart-ravishing , soul-satisfying mysterious theme , Iesus Christ crucified , the short compend of that uncontrovertibly great mysterie of godliness , God manifest in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , beleeved on in the world , received up into glory : wherein are things the Angels desire to look into , or with vehement desire bend ( as it were ) their necks , and bow down their heads to look and peep into ( as the word used , 1 Pet. 1 : 12. importeth ) is a Subject for angelical heads to prie into ; for the most indefatigable , & industrious Spirits , to be occupyed about . The searching into and studying of this one Truth , in reference to a closeing with it , as our life , is an infallible mark of a soul divinely enlightened , and endued with spiritual and heavenly wisdom ; for though it be unto the jewes a stumbling block , & unto the Greeks foolishness ; yet unto them , who are called , it is Christ the power of God , & the wisdom of God , because the foolishness of God is wiser then men , & the weakness of God is stronger then men . O! what depths of the manifold wisdom of God are there in this mysterie ? The more it is preached , known & beleeved aright , the more is it understood , to be beyond understanding , & to be what it is , a mysterie . Did ever any Preacher or beleever , get a broad look of this boundless ocean , wherein infinite Wisdom , Love that passeth all understanding , Grace without all dimensions , justice that is admirable and tremenduous , and God in his glorious Properties , Condescensions , high and noble Designes , and in all his Perfections and Vertues , flow over all banks ; or were they ever admitted to a prospect hereof in the face of Iesus Christ ; & were not made to cry out , O the depth and height , the breadth and length ! O the inconceivable , and incomprehensible , boundlesness of all infinitly transcendent perfections ? Did ever any with serious diligence , as knowing their life lay in it , study this mysterious Theme , and were not , in full conviction of soul , made to say , the more they promoved in this study , and the more they descended in their diveings into this depth , or soared upward in their mounting speculations in this height , they found it the more an unsearchable mystery ? The study of other Themes ( which Alas ! many , who think it below them to be happy , are too much occupyed in ) when it hath wasted the spirits , wearyed the minde , worne the body , and rarified the braine to the next degree unto a distraction , what satisfaction can it give , as to what is attained , or encouragement as to future attainments ? And when , as to both these , something is had , and the poor soul puft up with an aery and fancyful apprehension of having obtained ▪ some great thing , but in truth a great Nothing , or a Nothing pregnant with Vanity , and vexation of Spirit , foolish twines causing no gladness to the Father , for he that increaseth knowledge , increaseth sorrow , Eccles. 1 : 18. what peace can all yeeld to a soul reflecting on posting-away time , now near the last point , and looking forward to endless Eternity ? Oh! the thoughts of time wasted with , and faire opportunities of good lost by , the vehement pursueings and huntings after shadowes and vanities , will torment the soul , by assaulting it with pierceing convictions of madness and folly , in forsaking All , to overtake Nothing ; with dreadful and soul-terrifying discoveries of the saddest of disappointments : and with the horrour of an everlastingly irrecoverable losse ; And what hath the laborious Spirit than reaped of all the travail of his soul , when he hath lost it ? But , on the other hand , O with what calmness of minde , serenity of soul and peace of conscience , because of the peace of God , which passeth all understanding , will that poor soul look back , when standing on the border of Eternity , on the bygone dayes o●… houres it spent , in s●…eking after , praying & ●…seing all appointed meanes for , some saying acquantance with , and interest in this only soul up making , and soul satisfying Mystery ; and upon its yeelding up it self , through the effica●…ious operations of the Spirit of grace , wholly , without disputing unto the powerful workings of this mystery within ; and in becoming crucified with Christ ▪ and living through●… crucified Christ's living in it , by his Spirit and power : and with what rejoyceing of heart and gloriou singing of soul , will it look forward to Eternity ▪ and its everlasting abode in the prepared mansions , remembering that there , it s begun study will be everlastingly continued , its capacity to understand that unsearchable mystery will be inconceivably greater ; and the spiritual , heavenly and glorious joy , which it will have , in that practical reading its divinity without book of ordinances , will be its life and felicity for ever ? And what peace & joy in the holy Ghost , what inward and inexpressible quiet and contentment of minde , will the soul enjoy , in dwelling on these thoughts , when it shall have withall the inward and well grounded perswasion of its right , through Jesus Christ , to the full possession of that All , which now it cannot conceive , let be comprehend ; the foretastes whereof filleth it with joy unspeakable and full of glory ; and the hope of shortly landing there , where it shall see and enjoy & wonder & praise , and rest in this endless and restless felicitating work , making it to sing , while passing thorow the valley of the shadow of death ? O if this were beleeved ! O that we were not drunk , to a distraction and madness , with the adulterous love of vaine and aery speculations , to the postponing , if not utter neglecting , of this maine and only upmaking work , of getting real acquaintance with and a begun possession of this mystery in our souls , Christ , the grand mystery ▪ formed within us , living , and working within us by his Spirit , and working us up unto a conformity unto , and an heart-closeing with God manifested in the flesh , that we may finde in experience , or at least , in truth and reality , have a true transumpte of that Gospel mystery , in our souls ! Oh when shall we take pleasure in pursueing after this happiness , that will not flee from us , but is rather pursueing us ; when shall we receive with joy and triumph this King of glory , that is courting us dayly , and is seeking accesse and entry into our souls ? Oh why cry we not out , in the hieght of the passion of spiritual longing & desire . O come Lord Iesus , King of glory , with thine owne key , and open the door and enlarge & dilate the chambers of the soul , that thou may enter , and be entertained as the King of glory ▪ with all thy glorious retinue , to the ennobling of my soul , & satisfying of all the desires of that immortal spark ? Why do we not covet after this knowledge , which hath a true and firme connexion with all the best and truely divine gifts ? O happy soul , that is wasted and worne to a shadow ( if that could be ) in this study and exercise , which at length will enliven and ( as it were ) bring in a new heavenly & spiritual soul into the soul , so that it shall look no more like a dead , disspirited thing , out of its native soile and element ; but as a free , elevated and spiritualized Spirit , expatiating it self , & fleeing abroad in the open aire of its owne element and country . O happy day , O happy houre , that is really and effectually spent in this imployment ! what would souls , sweeming in this ocean of all pleasures and delights , care for , yea , with what abhorrency would they look upon the bewitehing allurements of the purest kinde of carnal delights , which flow from the mindes satisfaction in feeding on the poor apprehensions , & groundlesly expected comprehensions of objects , suited to its natural genius and capacity ? O! what a more hyperbolically exceeding and glorious satisfaction hath a soul , in its very pursueings after ( when it misseth & cannot reach ) that which is truely desireab●…e ! How doth the least glimpse , through the smallest cranie , of this glorious and glorifying knowledge of God in Christ , apprehended by faith , raise up the soul to that pitch of joy and satisfaction , which the knowledge of natural things , in its purest perfection , shall never be able to cause ; and to what a surmounting measure of this joy and contentation , will the experienceing & feeling by spiritual sense the sweet and spiritual relish of this capivating , and transcendently excellent knowledge , raise the soul unto ? O! must not this be the very suburbs of heaven to the soul ? When the soul thus seeth & apprehendeth God in Christ , and that as its owne God , through Christ ( for as all saving knowledge , draweth out the soul unto an imbraceing & closeing with the object , so it bringeth in the object to the making up of the rec●…procal union and in-being ) it cannot but admire with exultation , and exult with admiration , at that condescendence of free grace , that hath made it in any measure capable of this begun glory , and will fur●…her mak it meet , by this begun glory , to be a 〈◊〉 of the inheritance of the Saints in light : and what will a soul , that hath tasted of the pure delights of this river of gospel manifestations , & hath seen with soul-rav●…shing delight , in some measure , the manifold wisdome of God wrapped up therein ; and the comple●…t and perfect ●…ymmetrie of all the parts of that noble contexture , and also the pure designe of that contr●…vance to abase Man , and to extoll the riches of the free grace of God , that the sinner , when possessed of all , designed for him and effectuated in him thereby , may know who alone should weare the crown and have all the glory ; what , I say , will such a soul see in another gospel●… calculated to the meridian of the natural , crooked and corrupted temper of proud man , who is soon made va●…ne of nothing , which in stead of bringing a sinner , fall●…n from God through pride , back againe to the enjoyment of Him , through a Mediator , doth but foster that innate plague , and rebellion , which caused and procured his first excommunication from the favour , and banishment out of the paradice of God ) that shall attract its heart to it , and move it to ●… compliance with it ? When the poor sinner , that hath bin made to pant after a Saviour , and hath bin pursued to the very ports of the city of refuge by the ave●…ger of blood , the justice of God , hath tasted and seen , how good God is , and felt the sweetness of free love in a crucified Christ , and seen the beauty and glory of the mystery of free grace , sutably answering●… and overcoming the mystery of its sin and misery ; O what a complacency hath he therein , and in the way of gospel salvation , wherein free grace is seen to overflow all banks , to the eternal praise of the God of all grace . How saltless and unsavoury will the most cunningly devised and patch together mode of salvation be , that men , studying the perversion of the gospel ▪ and seeking the ruine of souls , with all their skill , indusery and learning , are setting off with forced rhetorick , and the artifice of words of mans wisdom , and with the plausible advantages of a pretended sanctity , and of strong grounds and motives unto diligence and painfulness , to a very denying and renunceing of Christian liberty , when once itis observed , how it entrencheth upon , and darkneth the lustre , or diminisheth the glory of free grace , and hath the least tendency to the setting of the crown on the creatures head , in whole or in part ? The least perception that hereby the sinners song , ascribeing blessing , honour , glory and power , unto him , that was s●…ain , & hath redeemed them to God by his blood , out of every kin●…ed and tongue and people and nation , and hath made them unto their God kings and prie●…ts , shall be marred , will be enough to render that device detestable , and convince the soul , that itis not the gospel of the grace of God , nor that mystery of God and of Christ , but rather the mystery of ●…niquity . What a peculiar savouriness doth the humbled beleever finde , in the doctrine of the true gospel grace ; and the more , that he be thereby made Nothing , and Christ made All ; that he , in his highest atainments , be debaised , and Christ exalted ; that his most lovely peacoke feathers be laid , & the crown flourish on Christ's head ; that he be laid flat , without one foot to stand upon , and Christ the only supporter , and carryer of him to glory ; that he be as dead without life , and Christ live in him , the more lovely , the more beautiful , the more desireable , and acceptable is it unto him . O what a complacency hath the graced soul , in that contrivance of infinite wisdom , wherein the mystery of the grace of God is so displayed , that nothing appeareth , from the lowest foundation stone to the upper , most cope-stone but grace , grace , free grace making up all the materials , and free grace with infinite wisdom cementing all ? The gracious soul can be warme under no other covering , but what is made of that web , wherein grace and only grace is both wooft and werpe ; and the reason is manifest , for such an one hath the clearest sight and discovery of his owne condition , and seeth that nothing suiteth him , and his case , but free grace : nothing can make up his wants , but free grace : nothing can cover his deformities , but free grace ; nothing can help his weaknesses , shortcomings , faintings , sins and miscarriages , but free grace : therefore is free grace all his Salvation , and all his Desire : itis his glory to be free grace's debtor , for evermore ; the crown of glory will have a far more exceeding and eternal weight , and be of an hyperbolically hyperbolick and eternal weight ▪ and yet easily carryed and worne , when he seeth how free grace and free love hath lined it ▪ and free grace and free love sets it on , and keeps it on for ever : this maketh the glorified Saint , weare it with ease , by casting it down at the feet of the gracious and loving purchaser , and bestower . His exaltation is the Saints glory ; and by free grace , the Saints receiving and holding all of free grace , is He exalted . O what a glory is it to the Saint , to set the crown of glorious free grace , with his owne hands , on the head of such a Saviour , and to say , not unto me , not unto me , but unto thee , even unto thee alone , be the glory for ever and ever ! With what delight , satisfaction , and complacency , will the glorified Saint , upon this account , sing the Redeemed and Ransomed their song ? And if the result and effect of free grace will give such a sweet sound there , and make the glorified's heaven , in some respects , another thing , or at least , in some respect , a more excellent heaven , than Adam's heaven would have been ; for Adam could not have sung the song of the Redeemed ; Adam's heaven would not have been the purchase of the blood of God ; nor would Adam have sitten with Christ Redeemer on his throne ; nor would there have been in his heaven such ●…ich hangings of free grace , nor such mansions prepared by that gracious and loving husband , Christ , who will come and bring his bough●…-bride home with Him. Seing , I say , heaven , even upon the account of free grace , will have such a special , lovely , desireable , and glorious lustre , O how should Grace be prized by us now ? How should the Gospel of the Grace of God be esteemed by us ? What an antipa●…hy to Glory , as now prepared and dressed up for sinful man , must they show , whose whole wit and parts are busied to da●…ken the glory of th●… Grace , which God would have shineing in the Gospel ; and who are a●… so much paines and labour , to dresse up another gospel ( though the Apostle hath told us , Gal. 1 : 7. that there is not another ) wherein Gospel-grace must stand by , and law grace take the throne , that so man may sacrifice to his owne net , and burn incense to his own drag , and may at most be graces debtor , in part ; and yet no way may the saved man account himself more graces debtor , than the man was , who wilfully destroyed himself , in not performing of the conditions ; for Grace ( as the new Gospelers , or rather Gospel - spillers meane , and say ▪ ) did equally to both frame the conditions , make known th●… contrivance , and tender the conditional peace and salvation . But as to the difference betwixt Paul and Iudas , it was Paul that made himself to differ , and not the free grace of God ▪ determineing the heart of Paul by grace to a closeing with and accepting of the b●…rgan . It was not grace that wrought in him both to will & to do ▪ It wa●… he & not the grace of God in him . What more contradictory to the gospel of the grace of God ? And yet vaine Man will not condescend to the free grace of God. Pelagianisme & Arminianisme , needeth not put a man to much study , and to the reading of many books , to the end , it may be practically learned ( though the patrons hereof labour hote in the very fires , to make their notions hang together , and to give them such a lustre of unsanctified and corrupt reason , as may be taking with such as know no other conduct in the matters of God ) for n●…turally we are all borne Pelagians and Arminians : these Tenets are deeply engraven in the heart of every Son of fallen Adam : what serious servant of God findeth not this , in his dealing with souls , whom he is labouring to bri●…g into the way of the Gospel ? Yea what Christian is there , who hath acquantance with his owne heart , and is observing its byasses and corrupt inclinations , that is not made to cry out , O wretched man that I am ! who shall deliver me from these dregs of Pelagianisme , Arminianisme and Iesuitisme , which I finde yet within my soul ? Hence it may seem no wonderful , or strange thing ( though after so much clear light , it may be astonishing to think , that now , in this age , so many are so openly , and a●…wedly , appearing for this dangerous and deadly errou●… ) to us , to hear and see this infection spread●…ng and gaining ground so fast , there needeth few arguments or motives , to worke up carnal hearts to an imbraceing thereof , and to a cheerful acquiesceing therein ; little labour will make a spark of fire worke upon gunpowder . And , me thinks , if nothing else will , this one thing should convince us all of the errour of this way ; that nature so q●…imely and readyly complyeth therewith ; for who , that hath any eye upon , or regaird of such things , seeth not , what a world of carnal reasonings , objections , prejudices , and scruples , natural men have in readiness against the Gospel of Christ ; and with what satisfaction , peace and delight , they reason and plead themselves out of the very reach of free grace ; and what work there is to get a poor soal , in any measure wakened and convinced of its lost condition , wrought up to a compliance with the gospel way of Salvation ? How many other designes , projects and essayes doth it follow ; with a piece of natural vehemency and seriousness , without wearying , were it even to the wasteing of its body and spirits , let be , its substance & riches , before it be brought to a closeing with a crucified Mediator , and to an accounting of all its former workings , attainments , and painful labourings , and gaine , as losse for Christ , and for the excellency of the knowledge of Christ , and as dung that it may win Christ , and be found in Him , not having its own righteousness , which is of the la●… , but that which is through the faith of Christ , the righteousness , which is of God by fai●…h , Phil. 3 : 7 , 8 ▪ 9. A●…d m●…y it not seem strange , that now , after so many have found , through the grace of God , the sweet experience of the gracious workings of the gospel grace of God upon their hearts , and so are in case , as having this witness within them , to give verdict against those assertions ; yea moe and many moe , than were in several ages before ; yet Satan should become so bold , as to vent these desperate opinions , so diametrically opposite to the Grace of God , declared in the Gospel , and ingraven in the Hearts of many hundereds , by the finger of God , confirming ▪ in the most undoubted manner , the truth of the gospel doctrines . This would seem to say , that there are such clear sun shine dayes of the Gospel , and of the Son of man , a coming ( and who can tell how soon this night shall be at an end ? ) that all these doctrines of nature shall receive a more conspicuous and shameful dash , than they have received for these many ages : Hithertil when Satan raised up , and sent forth his qualified instruments , for this desperat work , God alwayes prepared carpenters to fright these horns and thus Gospel ▪ truth came forth , as gold out of a furnace , more clear and shineing : And who can tell but there may be a dispensation of the pure grace of God , in opposition to these perverting wayes of Satan , yet to come , that , as to the measure of light and power , shall excell whatever hath been , siace the Apostles dayes ? Even so come Lord Iesus ! However , Madam , the Grace of God will be , what it is , to all the chosen and ransomed ones . They will finde that in it , which will make whatever cometh in competition therewith or would darken it , contemptible in their eyes : And happy they , of whom , in this day wherein darkness covereth the earth , and grosse darkness the people , it may be said , the Lord hath arisen upon them , and his glory , hath been seen upon them : for whatever others , whose understanding is yet darkned , and they alienated from the life of God , through the ignorance that is in them , because of the blindness of their hearts , imagine of the Gospel Grace ; and however they discerne nothing of the heavenly and spiritual glory of the Grace of God : yet they being delivered or cast into the form and mould of the doctrine of the Gospel , which they have obeyed from the heart , through the powerful and irresistible efficacy of the mighty grace of God , have seen such an allureing excellency , in 〈◊〉 gracious contrivance of infinite wisdome , to set forth the unparallelableness of the pure grace of God , and are dayly seeing more and more of the graciousness & wisdome of that heavenly invention , in its adeq●…at s●…teablness to all their necessities , that as they cannot but admire and commend the riches of that grace that interlineth every sentence of the gospel , and the greatness of that love , that hath made such a compleatly broad plaster , to cover all their sores and wounds ; so the longer they live , and the more they drink of this pure fountain of heavenly nectar ; and the more their necessities presse them , to a taking ▪ on of new obligations , because of new supplies from this ocean of grace , the more they are made to admire the Wisdom & Goodness of the Author ▪ and the more they are made to fall in love with , to delight●… , and lose themselves in the thoughts of this incomprehensible grace of God ; yea and to longe to be there , where they shall be in better case to contemplate , and have more wit to wonder at , and better dexterity to prize , & a stronger head to muse upon , and a more enlarged heart to praise for this boundless and endless treasure of the Grace of God , with which they are enriched , through Jesus Christ. Sure , if we be not thus enamoured & ravished with it , it is because we are yet standing without , or , at most , upon the threshold & border of this Grace ; were we once goto within the jurisdiction of grace , and had yeelded up ourselves unto the power thereof , and were living and breathing in this aire , O! how sweet a life might we have ? What a kindly ●…lement would Grace be to us ? As sin had reigned unto death , even so grace should reigne , through righteousness , unto eternal life , by Iesus Christ , our Lord Rom. 5 : 21. Grace reigning within us th●…ough righteousness , would frame & fit our souls for that eternal life , that is ensured to all , who come once under the commanding , enlivening , strengthening , confirming , corroborating , and perfecting power of Grace : and seeking grace for grace , and so living and walking and spending upon Grace's cost and charges , O how lively , and thriveing proficients might we be ? The more we spent of grace ( if it could be spent ) the richer should we be in grace : O what an enriching trade must it be to trade with free Grace , where there is no losse , and all is gaine , the stock and gaine and all is ensured ; yea more , labouring in Grace's field would bring us in Isaack's blessing , an hundered fold : But Alas ! it is one thing to talk of Grace , but a far other thing to trade with Grace . When we are so great strangers unto the life of grace , through not breathing in the aire of grace ; how can the name of the Lord Iesus Christ be glorifyed in us , and we in Him , according to the grace of our God , and the Lord Iesus Christ , 2 Thes. 1 : 12 ? Consider we , what an affront and indignity it is unto the Lord dispenfator of Grace , that we look so leane , and ill favoured , as if there were not enough of the fatning bread of the grace of God , in our Fathers house , or as if the great Steward , who is full of grace and truth , were unwilling to bestow it upon us , or grudged us of our allowance , when the fault is in ourselves , we will not follow the course , that Wise Grace , and Gracious Wisdome hath prescribed ; we will not open our mouth wide , that He might fill us ; nor goe to Him , with our narrowed or closed mouthes , that Grace might make way for grace , and widen the mouth for receiving of more grace ; but lye by in our leanness and weakness : and alas we love too will to be so . O but grace be ill wared on us , who cary so unworthily with it , as we do : yet it is well with the gracious soul , that he is under grace's Tutory and care ; for Grace will care for him , when he careth not much for it , nor yet seeth well to his owne welfare ; Grace can & will prevent , yea must prevent , afterward , as well as at the first ; that Grace may be Grace , and appear to be Grace , and continue unchangeably to be Grace , and so free Grace . Well is it with the Beleever , whom grace hath once taken by the heart , and brought within the bond of the Covenant of Grace , its deadest condition is not desperat : when corruption prevaileth to such an hight , that the man is given over for dead , there being no sense , no motion no warmth , no breath almost to be observed ; yet Grace , when violently constrained by that strong distemper , to retire to a secret corner of the soul , & there to lurk and lye quiet , will yet at length , through the quickening , & reviv●…ing inf●…uences of Grace ▪ promised in the Covenant , & granted in the Lords good time , come out of its prison , take the fields , & recover the impire of the soul ; and then the dry & withered stocks , when the God of all grace will be as the dew unto Israel , shall blossome and grow as the lilie , and cast forth his roots as lebanon : his branches shall spread , and his beauty shall be as the olive tree , and his smell as lebanon . It is a happy thing , either for Church or particular soul to be planted in G●…ace's 〈◊〉 soyl , they lye open to the warm beames of the sun of righteousness ; and though winter blasts may be sharpe and long ; clouds may intercept the heat , and nipping frosts may cause a sad decay ▪ and all the sap may returne and lye , as it were dormant , in the root ; yet the winter will passe : the raine will be over and gone , and the flowers will appear on the earth : the time of the singing of birds will come and the voice of the turtle will be heard in the land : then shall even the wilderness and solitary place be glade , and the desert shall rejoice and blossome as the rose , it shall blossome abundantly , and rejoyce even with joy and singing : the glory of Lebanon shall be given unto it , the excellency of Carmel and Sharon , they shall see the glory of the Lord , and the excellency of our God We wonder that it is not alwayes hote summer dayes , a flourishing and fruitful season , with Souls and with Churches ; But know we the thoughts of the Lord ? See we to the bottom of the deep contrivances of infinite wisdom ? Know we the usefulness , yea necessity , of long winter nights , stormy blasts , hail , raine , snow and frost ? Consider we , that our state , and condition , while here , calleth for those vicissitudes , and requireth the blowing of the north , as well as of the south windes ? If we considered , how Grace had ordered all things for our best ▪ and most for the glory and exaltation of Grace ; we would sit down and sing , under the sadest of dispensations , and living by faith and hope , we would rejoyce in the confident expectation of a gracious outgate , for as long as Grace predomineth ( and that will be untill Glory take the Empire ) all will run in the channel of grace : and though now , sense ( which is oft faiths unfaithful friend ) will be alwayes suggesting false tales of God , and of His Grace unto unbeliefe , and raising thereby discontents , doubts , feares , jealousies , and many distempers in the soul , to its prejudice and h●…rt ; yet in end , Grace shall be seen to be Grace ; and the faithful shall get such a full sight of this manifold Grace , as ordering , tempering , timeing , shortening or continueing of all the sad and dismal dayes and seasons , that have passed over their own , or their Mothers head , that they shall see , that Grace did order all , yea every circumstance of all the various tossings , changes , ups & downs , that they did meet with . And O what a satisfying sight will that be , when the general ▪ assembly , and Church of the first borne , which are enrolled in heaven , and every individual saint shall come together , and take a view of all their experiences , the result of which shall be , Grace began , Grace carryed on , and Grace hath perfected all , Grace was at the bottome of all , and Grace crowned all ? What shoutings Grace , Grace unto it , will be there ; when the head stone shall be brought forth ? What soul satisfying complacency in , & admiration at all , that is past , will a back look ●…hereat yeeld , when every one shall be made to say , Grace hath done all well , not a pin of all the work of Grace in and about me might have been wanted ; now I see , that the work of God is perfect , Grace was glorious Grace , and wise Grace , whatever I thought of it then : O what a fool have I been , in quarrelling at , and in not being fully satisfied with , all that Grace was doing with me ? O how little is this beleeved now ? In confidence , Madam , that your La : ( to me no wayes known , but by a savoury report ) shall accept of this bold address , I recommend your La : my very noble Lord your Husband , and off spring , to the word of His grace , and subscribe my self Your and Their Servant in the Gospel of the Grace of God. JOHN BROWN . Christian Reader , IF thou answer this designation , and art really a partaker of the Unction , which is the high import of that blessed and glorious name called upon thee , thine eye must affect thy heart , and ●… soul swelled with Godly sorrow must at last burst and bleed forth at a weeping eye , while thou looks upon most of this licentious and loathsome generation , arrived at that h●…ight of prodigious profanity , as to glory in their shame , and boast of bearing the very badge and blake marke of damnation . but , besides this swarme , who savage it to h●…ll , and make such hast thi●…her , as they foame themselves into everlasting flames , carrying , under the shape and visage of men , as Devils in disguise . The face of the Church is covered with a sc●…me of such , who are so immersed in the concerns of ▪ this life , and are so intense in the pursute of the pleasures , gaine and honours thereof , as their way doth manifestly witnesse them to be sunk into the deep oblivion of God , and desperat inconsideration of their precious and immortal souls : But in the 3. place besides these , who are hurried into such a distraction with the cares of this life , that they as natural brute beasts , made to be taken and d●…stroyed , are never at leasure to consider either the nature and necessitie of their noble souls , or to converse with the notion of a Deitie . Thou may perceive a company of self deceiving speculatists , who make broad the phylacteries of their garments , and boast of some high attainements , in religion ; yea , would have others look upon them as arrived at the very porch of heaven , and advanced to a high pitch of proficiency in the wayes of God , because they can discourse a little of the mysteries of salvation , and without ever diveing further into the depth and true nature of Religion , dream themselves into a confidence of being saints , and conclude themselves Candidats for glory . This is that heart-moveing object , which presents itself to thy eye & observation this day : this is that deplorable posture , wherein thou mayst perceive most men at the very point of perishing eternally , who are within the pale of the visible Church ; some danceing themselves headlong in all hast into the lake of fire and brimstone ; some so much concerned in things , which have no connexion with their happiness , as to drop inconcernedly into the pit , out of which there is no redemption ; and others dreaming themselvs into endlesse perdition ; & all of them unite in a deriding at or despiseing the means used , & essays made , in order to their recovery . Now while Religion ( which is the beautie of the soul , and the basis of mans blessednesse , advanceing him both to a conformity to God , and qualifying him for the fruition of Him ) by the generality of those , called to be saints , ( that they may be haved ) is not onely upon deliberation and choice laid aside , as having nothing in it to recommend and endeare it to the souls of men , but hated , floured , fled from and forsaken , as if it came on purpose to marre mens tranquillity , and torment them before the time . While I say it is thus some faithful Servants , who make conscience to carry on His work , who came to destroy the works of the Devil , and went about , while in the world , healing all that were oppressed of him , set themselves to pray , preach and perswad the things concerning the Kingdome of God , yea to write and warne and weep men into a compliance with their own happipinesse ; they endeavour solicitously to informe mens minds , that they may reforme their manners , and rescue them with feare , who are runing upon their own ruine , but alas with so little successe , that they doe the work of the Lord with grief , and have much sorrow of those , of whom they ought to have joy ; and after all their beseechings , obtestings , requestings and cryings , this is the way , walke yee in it , turne you , turne , oh ! why will you dye ; have this as the last returne to all their importunities , Nay , there is no hope ; speake no more to us of that matter ; do not offer to perswade us to relinquish the old road , or disswade us from following our lovers ; for when ye have done all , after these we will go ; we resolve to abide , what we have been , children of imperswasion . But if his Servants , in following their work closly , seem to have gained a little ground upon men , and almost perswaded them to be Christians , Satan , to the end he may make all miscarry , and counter worke these workers together with God , and poison poor souls by a perversion of the Gospel , beyond the power of an antidot , hath raised up , instigat , and set on work a race of proud Rationalists ( for they are wiser then to classe themselves amongst those poor fools , those base things , those nothings , to whom Christ is made all things , to whom Christ is made wisdome that he may be righteousnesse , sanctification and redemption to them ; nay , they must be wise men after the flesh , wise above what is written : a crucified Christ is really unto them foolishnesse and weaknesse , though the power of God and the wisdome of God ; they will needs go to work another way ; they will needs glory in his presence , and have a heaven of their own hand-wind . ( O my soul enter not into their secrets ! and , O sweet Jesus , let thy name be to me , the Lord my righteousness , thou hast wone it , weare it ; and gather not my soul with such , who make mention of any other righteousness , but of thine onely ! ) to bring-in another Gospel amongst men , then the Gospel of the grace of God ; as they determine to know some other thing then Christ and him crucified ; so with the inticeing words of mans wisdom , they bewitch men into a disobedience to the truth , setting somewhat else before them then a crucified Christ : And this they do , that they may remove men from those , who call them into the grace of Christ , unto another Gospel : A Christ , it is true , they speake of ; but it is not the Christ of God ; for all they drive at ( O cursed and truely Antichristian designe ! ) is , that he may profite them nothing , while they model all Religion according to this novel project of their magnified morality ? This is that which gives both life and lustre to that image they adore , to the Dagon , after whom they would have the world ▪ wonder and Worship . That there is such a moralizeing or muddizeing ( if I may be for once admitted to coine a new word to give these men their due ) of Christianity now introduced and comeing in fashion , many of the late pieces in request do evince ? Now , that Christianity should moralize men above all things , I both give and grante ; for he who is partaker of the divine nature , and hath obtained precious faith , must adde vertue to his faith ; But that it should be only conceived and conceited as an elevation of nature to a more cleare light , in the matter of morality , wherein our Lord is onely respected , as an heavenly teacher , and perfect paterne proposed for imitation , is but a proud pleasing fansie of self conceited , darkened and deluded dreamers , robing God of the glory of his mercy and goodnesse ; our Lord Jesus Christ of the glory of his grace and merit ; The Spirit of the efficacy of his glorious and mighty operations ; and themselves and their pilgrimes , who give them the hand as guids , of the comfort and frute of all . This is the pilgrimage , we are perswaded to undertake to the holy Land ; this is that reasonablenesse of Christianitie , which with great swelling words of vanitie is ventilat , to the allureing and ensnareing of such , who had almost escaped the corruption , which is in the world through lust , and the pollutions of the flesh through the knowledge of the Lord and Saviour Jesus Christ ; This is the way which they , who undertake to publish to the world the true causes of the decay of pietie , take to revive and introduce that pietie , which they complain is wanting : O impious invention , not only encroaching upon the unsearchable mysterie of the Gospel ; but subversive of the whole method , and blessed and beautiful contrivance of salvation , and rendering salvation impossible to the greatest proficients in this studie ; and the grand patrons and practitioners in this new art , the greatest opposers of that grace of God , which b●…ingeth salvation unto all men . It is true , they will not plainly plead for profanitie , Nay , they may and do make a great noise about the practise of pietie , as if they were the only patrons thereof ; that with lesse observation and greater facility , they may beguile themselves and their followers of the reward : they may possibly perswade even to a pinching of the body , that they may puffe up , and pamper their fleshly minde ; and while they overdrive men to the practise of will - worship , and performance of those things , which have a shew of wisdome , it is that they may withdraw them from holding that blessed head , from which all the body by joints & bands , having nourishment ministred , and knit together , encreaseth with the encrease of God ; yet the grace of God , that onely liveing principle of all true pietie , which they dispute out of the souls of men , that they may debauch them into a contempt of the Spirits working in men to will and to do , takes frequent vengance on this their invention , by leaving them not onely to play the Devil in disguise , that they may be known by their fruits ; but also to lay aside that garbe of external godlinesse , ( for the Devil nor his Domesticks cannot long weare a strait doublet ) that it may appeare , how it is verified in them , from him that hath not shall be taken away even that he hath ; which is so plain , that to many of these pleaders for this new way , and their pros●…lyts , in the righteous judgement of God , it happeneth according to the true proverb , the dog is turned to his owne vomit againe , and the sow that was washed to her wallowing in the mire . It cannot escape thy observation , how busie Satan is this day , upon the one hand , to keep men , under the call of the Gospel to give all diligence to make their calling and election sure , idle all the day ; so that no perswasion can enduce them to engage seriously to fall about a working out their own salvation in feare and trembling ; and on the other , equally diligent and industrious to divert men from trusting in the name of the Lord , and staying upon their God ; seting them on work to go and gather fewel , and kindle a fire , and compasse themselves about with sparks , that they may walk in the light of their own fire , and in the sparks that they have kindled ; knowing well that they shall this way most certainly lose their toil and travel , and have no other reward at his hand of all their labour , but to ly down in everlasting sorrow , while the stout hearted and far from righteousnesse , and salvation , shall get their soul for a prey , and be made to rejoyce in his salvation , and blesse him who hath made them meet to be partakers of the inheritance of the saints in light . It is fit therefore , in order to thy own establishment in the present truth , and that thou mayest so work , that thy labour be not in vaine , but God may accept thy works , often to think , and seriously to consider in thy own soul , what that Gospel holinesse is , and what these men substitute in the place of it , that thou may choice the perfect and pleasant way of Gospel holinesse , and exercise thy self to that godlinesse , which is profitable for all things , haveing the promise of the life that now is , and of that which is to come . I am neither the fit person for so great an undertaking , nor do these limits , within which I must bound my self , permit me to expatiat , in many notions about the nature of this excellent and precious thing , true Gospel holinesse : Oh if , in the entry , I could on my own behalfe and others , sob out my Alas , from the bottome of my soul , because , be what it will , it is some other thing then men take it to be : few habituat themselves to a thinking upon it , in its high nature , and soul enriching advantages , till their hearts receive suteable impressions of it , and their lives be the very transumpt of the law of God written in their heart ; the thing ( Alas ! ) is lost in a noise of words , and heap of notions about it , neither is it a wonder that men fal into mistakes about it , since it is onely the heart possessed of it that is capable to understand & perceive its true excellency : But if it be asked , what it is ? we say , it may be shortly taken up , as the elevation and raising up of a poor mortal unto a conformity with God ; As a participation of the divine nature ; or as the very image of God stamped on the soul , impressed on the thoughts & affections , and expressed in the life and conversation ; so that the man , in whom Christ is formed , and in whom he dwells , lives and walks , hath , while upon the earth , a conversation in heaven ; not only in opposition to those many , whose end is destruction , whose God is their belly , whose glory is in their shame , who minde earthly things ; but also to these pretenders unto & personaters of religion , who have confidence in the flesh , & Worship God with their own Spirit ( which in the matters of God is flesh , and not Spirit ) and have somewhat else to rejoyce in , then in Christ Jesus , and a being found in him not having their own righteousnesse . True Gospel holinesse then consists in some similitude and likenesse to God , and fellowship with him , founded upon that likenesse : there is such an impression of God , his glorious attributes , his infinit Power , Majesty , Mercy , Justice , Wisdom , Holinesse , and Grace , &c. As sets him up all alone in the soul without any competition , and produceth those real apprehensions of him ▪ that he is alone excellent and matchlesse . O how preferable doth he appeare , when indeed seen , to all things ? And how doth this light of his infinit gloriousnesse , shineing into the soul , darken & abscure to an invisiblenesse all other excellencies , even as the riseing of the sun makes all the lesser lights to disappear . Alas ! how is God unknown in his glorious being and attribute ? When once the Lord enters the soul , and shines into the heart , it is like the riseing of the sun at midnight : all these things , which formerly pretended to some lovelinesse , and did dazil with their lustre , are eternally darkened : now all natural perfections and moral vertues , in their flowr and perfections are at best looked upon as aliquid nihil : what things were formerly accounted gaine and godlinesse , are now counted losse for the excellency of the knowledge of Christ Jesus the Lord ; and the soul cannot onely suffer the losse of them all without a sob , but be satisfied to throw them away as dung , that it may win him , and be found in him . Now the wonder of a Deity , in his greatnesse , power and grace , swallowes up the soul in sweet admiration : O how doth it love to lose it self in finding here what it cannot fathome ? And then it begins truely to see the greatnesse and evil of sin ; then it is looked upon without the covering of pleasure or profit , and loathed as the leprosy of hell . Now the man is truely like God in the knowledge of good and evil , in the knowledge of that one infinit good , God ; & to the knowledge of that one almost infinit evil , sin . This is the first point of likenesse to him , to be conformed to him in our understanding , that as he knowes himself to be the onely self being and fountain good , and all created things in their flour and perfection , with all their real or fancied conveniencies being compared with him , but as the drop of a bucket , the small dust of the ballance , or nothing , yea lesse then nothing , vanity ; ( which is nothing blown up , by the force or forgery of a vainly working imagination , to the consistence of an appearance ) so for a soul to know indeed and beleeve in the heart , that there is nothing deserves the name of good besides God , to have the same superlative and transc●…dent thoughts of that great and glorious self being God , and the same diminishing and debaseing thought ●…o all things & beings besides him . And that as the Lord seeth no evil in the creation but sin , and hates that with a perfect hatred , as contrary to his holy will ; so for a soul to aggravat sin in its own sight to an infinitnesse of evil , at least till it see it onely short of infinitnesse in this respect , that it can be swallowed up of infinit mercy . But whence hath the soul all this light ? It owes all this and owns it self as debtor for it to him , who opens the eyes of the blind : it is he who commands the light to shine out of darkenesse , who hath made these blessed discoveries , and hath given the poor benighted soul , the light of the knowledge of the glory of God , in the face of Iesus Christ : These irradiations are from the Spirits illumination : it is the Spirit of wisdom and revelation that hath made day light in the darkened soul : the man who had the heart of a beast , as to any saveing or solid knowledge of God or himself , hath now got an understanding to know him that is true : now is Christ become the poor mans wisdome , he is now renewed in knowledge after the image of him that oreated him : he might well bable of spiritual things , but till now he understood nothing of the beauty & excellency of God and his wayes : Nay , he knew not what he knew , he was ignorant as a beast of the life and lustre of those things , which he knew in the letter : nothing seemed more despicable to him in the world , then true godlinesse ; but now he judgeth otherwise , because he hath the mind of Christ : the things , which in his darkenesse he did undervalue as trifles to be mocked at , he now can onely minde and admire ▪ since he became a child of light : now being delivered from that blindnesse and brutishnesse of Spirit , which possesseth the world , ( and possessed himself till he was transformed by the renewing of his minde ) who esteem basely of spiritual things and set them at nought , he prizeth as alone precious : the world wonders , what pleasure or content can be in the service of God , because they see not by tasteing how good he is : to be pryeing into , and poreing upon invisible things , is to them visible madnesse , but to the enlightened minde , the things that are not seen are onely worth seeing , and while they appeare not to be they onely are ; whereas the things that are seen appeare but to be , and are not . Though the surpassing sweetnesse of spiritual things should be spoke of to them , who cannot savour the things of God , in such a manner as the giorious light of them did surround men ; yet they can perceive no such thing : all is to them cuningly devised fables : let be spoke what will , they see no forme , no comelinesse , no beau●…y in this glorious object , God in Christ reconcileing sinners to himself . Alas the mind is blind●…d , the dungeon is within ▪ and till Christ open the eyes , aswell as reveal his light , the foul abide●… in its blindnefse , and is buryed in midnight darkenesse ; but when the Spirit of God opens the mans eyes , and he is translated by an act of omnipotency out of the kingdome of darken●…sse into the kingdome of his dear son , which is a kingdom of marvellous light ; O! what matchlesse beauty doth he now see in these things , which appeared despicable and ●…ke rothings to him , till he got the unction , the eye salve , which teacheth all things : now he sees ( what none without the Spirit can see ) the things , which God hath prepared for them that love him , and are freely given them of God ; and these , though seen at a distance , reflect such rayes of beauty into his soul , that he beholds and is ravished , he sees and is swallowed up in wonder . But then , in the next place , this is not a Spiritlesse inefficacious speculation about these things , to know no evil but sin and separation from God , and no blessednesse but in the fruition of him ; it is not such a knowledge of them as doth not principle motion to pursue after them . This , I grant , is part of the image of God , when the sun of righteousnesse , by ariseing upon the man , hath made day light in his soul , and by these divine discoveries hath ●…aught him to make the true parallel betwixt things that differ , and to put a just value upon them according to their intrinsick worth : But this divine illumination doth not consist in a meer notion of such things in the head , nor doth it subsist in enlightening the mind ; but in such an impression of God upon the soul , as transformes and changes the heart into his likenesse by love : knowledge is but one line , one draught or lineament of the souls likenesse to him ; that alone doth not make up the image ; but knowledge rooted in the heart , and engraven on the soul , shineing & shewing it self forth in a gospel adorneing conversation , that makes a comely proportion ; when the same hand that touched the eye , and turned the man from darkenesse to light , and give an heart to know him , that he is the Lord , doth also circumcise the mans heart , to love the Lord his God , with all his heart , and with all his soul , and with all his minde ▪ and this love manifesting its livelinesse , in its constraining power to live to him and for him : light without heat is but wild fire ; but light in the mind begetting heat in the heart , making it burne Godward , Christward , and Heavenward , light in the understanding setting on fire and enflameing the affections , and these shining out in a heavenly conversation , makes up the lively image of God , both in feature & stature , both in proportion and colour : faith begins this image and drawes the lineaments ; and love bringing forth obedience finishes , and gives it the lively lustre : the burneings of love in obedience to God is that which illuminats the whole , and maks a man look indeed like him , to whose image he is predestinat to be conforme , and then maks him , who is ravished with the charmes of that beauty , say , as in a manner overcome thereby , how fair is thy love , my Sister , my spouse ? How much better is thy love , then wine , and the smell of thine ointments then all spices ? But consider , that as these beames , which irradiat the soul , are from the Spirit of Christ , so that spiritual heat and warmth come out of the same airth , and proceed from the same Author ▪ for our fire burnes as he blowes , our lampe shines as he snuffes and furnisheth oile : men therefore would not indulge themselves in this delusion , to think that , that which will passe for pure Religion and undefiled before God , consists either in an outward blamelesse conversation , or in putting on and weareing an external garbe of profession : no , as the top of it reacheth higher , so the root of it lies deep●…r ; it is rooted in the heart , this seed being sowen in an honest heart ( or makeing the heart honest , in which it is sowen ) takes root downe ward , and brings forth fruit upward ; as trees that g●…ow as far under ground as above , so these trees of righteousnesse , the planting of the Lord that he may be glorified , grow as far and as fast under ground , as above ; godlinesse growes as far downward in self emptying , self denyal and self abaseing , in hungring and thirsting after more of righteousness , in the secrete engagements of the heart to God in Christ , in these burstings of heart and bleedings of soul ( to which God alone is witnesse ) because of shortcomeing in holinesse , because of a body of death within , and because of that law in the members warring against the law of the mind , and bringing often into captivity to the law of sin ; as it growes upward in a profession : and this is that pure Religion and undefiled before God , which is both most pleasant to him , and profitable to the soul. But to make the difference betwixt dead morality , in its best dress , and true godlinesse , more cleare and obvious ( that the loveliness of the one may engage men into a loathing of the other , this dead ca●…ion and stinking carca●…e of rotten morality , which still stinks in the nostrills of God , even when embalmed with the most costly ointments of its miserably misled patrons ) we say , that true godlinesse , which in quality and kinde differs from this much pleaded for and applauded morality ( a blake heathen by a ●…el kinde of Christians baptized of late with the nam●… of Christianity , and brought into the temple of the Lord , concerning which he hath commanded hat it should never , in that shape , and for that end it is introduced , enter into his congregation ; and the bringers for their pains are like to seclude themselves for ever from his presence ) It respects Jesus Christ. 1. As its Principle . 2. As its Paterne . 3. As its Altar , and. 4. As its end . First , I say , true holinesse , in its being and operation , respects Jesus Christ as its principle : I live , ( said that shineing saint ) yet not I , but Christ liveth in me : as that which gives religion its first being , is the religation of the soul to God ; so that which gives it motion , and drawes forth that life into action , is the same God's working all their works in them and for them , so that in all they do , they are workers together with God ; every act of holinesse is an act of the soul made alive unto God through Jesus Christ , and quickened to each action by the supervenience of new life and influence : therefore , says Christ , without me you can do nothing : it is not , being out of me you can do nothing ( for he spoke it to those who were in him ) but if ye leave me out in doing , all ye do will be nothing : It s Jesus Christ who gives life and leggs , so that our runings are according to his drawings : my soul followeth hard after thee ( said that holy man ; ) but whence is all this life and vigour ? Thy right hand upholdeth me . O it is the upholdings and helpings of this right hand , enlargeing the mans heart , that makes a runing in the way of his command●…ents ; it is he who , while the saints worke-out the work of their own salvation , work●…th in them ●…th to will and to do : It is he , who giveth power to the faint , and who to them that have no might encreaseth st●…ength ; so that the poor lifelesse , languishing ly by is made to mount-up with Eagles wings , and su●…mount all these difficulties , with a holy facility , which were simply insuperable , and pure impossibilities : now the man runs and doth not weary , because Christ drawes ; and he walks and doth not faint , because Christ , in whom dwels the fulnesse of the God-head bodily , dwels in him , and walks in him , and dwels in him for that very end , that he may have a compleatnesse and competency of strength for duety : all grace is made to abound unto him , that he alwayes having all sufficiency in all things , may abound unto every good work : he is able of himself to do nothing , no not to think any thing as he ought , but he hath a sufficiency of God , whereby he is thorowly furnished unto every good work ; so that he may say , I am able for all things , it is more then I am able to do all things ( as we read it ) its just import is . I am able to do all things , and to endure all things ; and that which keeps it from vain boasting is what is ad led , through Christ which strengtheneth me , or putting power in me , or rather impowering me , which is by a supervenient act drawing forth life into a livelinesse of excercise , according to the present exigent . There is a power in a saint , because Christ is in him , that over powers all the powers of darknesse with out , and all the power of indwelling corruption within , so that when the poor weak creature is ready to despond , within sight of his duty , and say because of difficulty , what is my strength that I should hope ? Christ saith , despond not , my grace is sufficient forthee , and my power shall rest upon thee , to a reviveing thee , and raising thee up , and putting thee in case to say , when I am weake then am I strong ; his strength , who impowers me , is made perfect in my weakenesse , so that I will glory in my infirmities , and be glade in being graces debtor . But what power is that , which raiseth the dead finner , and carries the soul in its actings so far without the line , and above the sphere of all natural activity , when stretched to its utmost ? O it is an exceading great power , which is to them ward who beleive , that must make all things , how difficult so ever , easie , when he works in them to will and to do , according to the working of his mighty power ( or as it is upon the margent , & more emphatick , of the might of his power ) which he wrought in Christ , when he raised him from the dead , and set him at his own right hand , &c. he that raised up the Lord Jesus from the dead , raiseth up beleevers also by Jesus , and being raised and revived by him , to walk in new nesse of life : the life of Jesus , in its communications of strength , is manifest in their mortal flesh , according to that of the same Apostle , the life that I live in the flesh ( sais he ) I live by the faith of the Son of God : faith brings in Christ in my soul , and Christ being my life carries out my soul , in all the acts of obedience , wherein ▪ though I be the formal agent , yet the efficiency and the power , by which I operat , is from him ; so that I can give no better account of it , then this , I not I. But who then , if not you ? The grace of God , sais he , which was with me . But this mystery to our bold , because blind , moralists , of an indwelling Christ , working mightily in the soul , is plain madnesse and melancholy ; however we understand his knowledge in the mystery of Christ , who said , the life I live in the flesh , &c. and from what we understand of his knowledge in that mystery , which he had by revelation , we understand , our moralists to be men of corrupt minds , who concerning the faith have made shipwrack ; but what is that , the life I live in the flesh , & c ? The ●…port of it seems to be this , if not more , while I have in me a soul animating my body , as the principle of all my vital and natural actions , I have Jesus Christ animating my soul , and by the impulse and communicat vertue and strength of an indwelling Christ , I am made to run the wayes of his commandements , wherein I take so great delight , that I am found of no duty as of my enemy . Secondly , This gospel holinesse respects Jesus Christ as its patern . It proposeth no lower patern for imitation , then to be conforme to his image ; he that is begotten againe unto a lively hope , by the resurrection of Christ from the dead , girds up the loins of his minde ( wh●…ch are the affections of his soul , lest by falling flat upon the earth he be hindered in runing the race set before him , as looking to the foreruner his patern ) in this girdle of hope , that he may be holy in all manner of conversation , keeping his eye upon the precept and paterne , that his practice may be conforme . It is written , saith he , Be ye holy for I am holy , the hope of seeing God , and being ever with him imposeth a necessity upon him who hath it , to look no lower , then at him , who is glorious in holinesse ; and therefore he is said to purify himself , even as he is pure ; and knowing that this is the end of their being quickened together with Christ , that they may walk even as he walked ; they , in their working and walking , aime at no lesse then to be like him ; and therefore never sit down upon any attained measure , as if they were already perfect : the spotlesse purity of God expressed in his laws , is that whereto they study assimilation ; therefore they are still in motion towards this mark , and are changed from one degree of glorious grace into another , into the same image , even as by the Spirit of the Lord , who never gives over his putting them to cleanse from all filthinesse of the flesh and of the Spirit , till that be true in the truest sense , thou art all fair , my love , there is no spot in thee . And knowing that perfect fruition of him cannot be without perfect conformity to him , herein do they exercise themselves , to grow in grace , and to be still advanceing towards some more likenesse to his image , forgetting all their attainments , as things that are behind , and by their reachings forth unto that which is before , make it evident , that they make every begun degree of grace and conformity to God , a prevenient capacity for a new degree , which yet they have not attained . I know , our maralists look upon themselves as matchlesse , in talkeing of following his steps , as he hath left us an example : in this they make a flourish with flanting effrontry , but for all their boasting of wisdom , such a poor simple man as I , am made to wonder at their folly , who proposeing , as they say , the purity of Christ for their paterne , are not even thence convinced , that in order to a conformity thereto , there is a simple & absolute necessity of the mighty operations of that Spirit of God , whereby this end can be reached ; but while they flout at the Spirits working , as a melancholy fancy , whereby the soul is garnished with the beauty of holinesse , and made an habitation for God , I doubt not to say of these great sayers , that they understand neither what they say , nor whereof they affirme : nay doth not their talking of the one , not only without seeing the necessity of the other , but speaking against it , say in the heart of every one , ( who hath not the heart of a beast ) that they have never yet got a sight of the holinesse of that paterne , nor of their own pollutions and impotency ; for if they had , they would give themselves up to Jesus Christ to be washed by him , without which they can have no part with him . O there will be a ●…ast difference , at the latter day , betwixt them who have given their blake souls to Jesus Christ to bletch , when he shall present them without spot , not onely cloathed with wrought gold , but all glorious within , and these who have never dipped , yea who have despised to dip their defiled souls in any other fountain , save in the impure pudle of their own performances : this will make them loathsome in his sight , and cause his soul abhorre those , whō have done this despite unto the Spirit of grace , as to slight that bl●…ssed fountaine , opened for sin & for uncleannesse , let them pretend as high as they will , to look to him , as a paterne , while ( because the plague sore i●… got up in their eye ) they look not to him as a price , no●… to the grace of Jesus Christ , as that which can onely principle any acceptable performance of duety , he will plunge them in the ditch , and it Will cost them their souls , for rejecting the counsel of God against themselves , in not making use of him who came by water , as well as by blood . Thirdly , This gospel holinesse respects Christ as the Altar . It is in him and for him that his soul is well pleased with our performance , this is the Altar , upon which thou must lay thy gift , & leave it , without which thy labour is lost , and whatsoever thou dost is loathed , as a corrupt thing . As beleevers draw all their strength from him , so they expect acceptation onely through him , and for him : they do not look for it , but in the beloved : they dare not draw near to God in duty , but by him : this is the new and liveing way , which is consecrat for them : and if such , who offer to come to God , do no enter in hereat , in stead of being admitted to a familiar converse with God , they shall finde him a consumeing fire : when the saints have greatest liberty in prayer ( and so of all other performances , when their hearts are most lifted up in the wayes of the Lord ) they abhorre at thinking their prayer can any otherwise be set forth before him as incense , or the lifting up of their hands as the evening sacrifice , but as presented by the great intercessor and perfumed by the merit of his oblation . If they could weep out the marrow of their bones , and the moisture of their body in mourning over sin ; yet they durst not think of having what comes from so impure a spring ▪ and runs thorow so polluted a channel , presented to God but by Jesus Christ , in order to acceptation ; for as they look to the exalted Saviour , to get their repentance from him , so when by the pourings out upon them the Spirit of grace and supplication , he hath made them pour out their hearts before him , and hath melted them into true tendernesse , so that their mourning is a great mourning , they carry backe these teares to be washen and bathed in his blood , as knowing without this of how little worth and value with God their salt water is ; but when they are thus washed , he puts them in his bottle , and then pours them out again to them in the wine of strong consolation : thus are they made glade in his house of prayer , and their sighes and groans come up with acceptance upon his Altar . O blessed Altar , that sanctifies the gold ! This is that Altar , whereto the mocking moralist hath no right . It is by him , that the poor beleever offers up his sacrifice to God continually ; what ever he doth , in word o●… deed , he desires to do all in the name of the Lord Jesus : as he knowes , He lives to make intercession , and to appeare in the presence of God for his poor people , both to procure influences for duety , and plead for acceptation ; so he depends upon him for both , as knowing he can never otherwise heare , or have it said unto him , well done , good and faithful servant . It may be he can do little , he hath but a mite to offer ; but he puts it in the mediators hand to be presented to God : he hath not gold , nor silver , nor purple to bring , he can do no great things , he hath but goats hair or rams skins , but he gives them the right tincture , he makes them red in the blood of Christ , and so they are a beautiful incarnat . Lastly , This Gospel holinesse respects Jesus Christ as its last end : as it hath its being from him , so it is all directed toward the praise of his grace ; while the beleeving soul in whom Christ dwells designes no l●…sse , and aims at no lower mark , then assimilition to God , and f●…uition of him , while he is endeavouring , alwayes and in all things , to be unlike himself and what he was , that he may be like God ; it is not to be like him on that wicked and wretched designe , which man had at first in his eye , whereby he lost his God , and unmade a man ▪ but it is that thereby he may be in better case to glor●…fy him , and that God may be the more endeared to his own soul , because of what he hath done for him , and commended and mad●… precious to the souls of others , while they take notice of what a change grace hath not onely made in his most eminent appearances for God : he contracts himself into a disappearance , that God may appeare and be seen , in the shin●…ing glory of his grace bestowed upon him : for the godly man of all men is ●…he most humble ▪ this is the garbe he cloaths himself with , if his face shine in his accesses to God , that pride may be h●…d f●…om his eyes , he wots not of it ; the very thoughts of ●…obing God of his glory , and clothing himself with th●… spoils of his honour ▪ are terrible to him , and looked upon as that wherein th●… soul resembls Satan most manifestly ; and therefore that great practitioner , who ou●… stript all others in doing and suff●…ring for God , dare not stand up to intercept the glory due to his Master , but ascribes all to him , with a neverthe lesse , neverthelesse not I , but the grace of God which was with me : what hast thou , which thou hast not received , prevents his boasting , and imposeth the necessity of blessing the donor : the marke he aims at in his exerciseing himself to godlinesse , is mainly this , that men seeing his goods works may glorify his Father which is in heaven . As he knowes , he acts not in his own strength , but in his , who counts him worthy of the high calling , and fulfils all the good pleasure of his goodnesse in him , and the work of faith with power ; so he considers for what all this is , it is that the name of our Lord Jesus Christ may be glorified in us , and we in him , according to the grace of our God & the Lord Jesus Christ : and he hath a sweet complacency in complying with this God-exalting and grace-magnifiing designe : when grace hath set a crown upon his head , and made him a king ( for the meanest beleever is truely a more illustrious Prince , then the greatest Potentat of the earth , not onely because under his rags lyes hide a title to a crown , and his expectation is to sit with Christ upon his throne ; but because he is already crowned with loving kindenesse and tender mercies , and doth , while on the earth , sit together with Christ in heavenly places ; Christ is possessed of glory in his stead , as his representee and head , and a man is all crowned and acknowledged as king , when his head is crowned ) he knowes he is made a preist al●…o , to sacrifice it to the giver ; and therefore he casts downe his crown before the throne with this , thou art worthy to receive glory and honour , &c. and he esteems the priviledge of doing so●… , as great as the prerogative of haveing it set on : when he works hardest to adorne himself with the beauty of holinesse , it is not so much that his beauty may appeare perfect , as that that grace , to which he is a debtor for all his comelinesse , may shine in its lustre ; and his vertues , who hath called him to glory and vertue , may be shewed forth : he designes not , in his diligence in duty , to be taken notice of as a singular saint , but his great and shineing singularity , which he doth most ambitionat , lyes in this , that Christ , in the communications of his grace , and efficacy of his influence , may be admired in him , as in all that beleeve . In a word , as all he hath is of him and from him , so all he does or designs is for him and to him ; it is Christ to him to live , in whom Christ lives : now this is the very nature of pure religion and undefiled , and that which compleats the image of God , and puts it beyond all debat , that his soul hath received the stamp and impression of the royal seal on it , and that his heart is the epistle of Christ , written not with inck and pen , but with the Spirit of the liveing God , when his glory and the exaltation of the manifold grace , and manifold wisdom of God , in the contriveance of salvation , is upmost in his thinkings , desireings , Projectings and endeavourings , and hath the first place in the roll of his wishings ; while other men seek their own things , it is his own , his onely own , his one , his all , to seek the things of Christ , that blessed seeker , who came to seek him and save him ; and being found of him , he endeavours to carry as one no more his owne ; the glorifieing of him in his body and Spirit , which are his , because bought by him , is his begun heaven ; and the greatest errand he hath in heaven , is to get a more cleare sight of that blessed object of all admiration and adoration , and to be in better case to cry him up for ever . Now this is but a short and general Character , drawn by an unskilful hand , of that holinesse , which will abide the test , and be found true , when tried by the touch stone of the word . But let us , on the other hand , take a short view of what our moralists substitute in its place , as ( in their account ) both more beautiful to the eye , and more beneficial to the souls of men ; wherein I intend to be breife . I might compend the account to be given shortly , and give it most exactly , yet trueln , in these few words . As the most undoubted deviation from , and perfect opposition unto the whole contriveance of salvation , and the conveyance of it unto the souls of men , as revealed in this gospel , which brings life and immortality to light , that fighters against the grace of God in its value and vertue can forge , stretching their blind reason to the overthrow of true religion , and ruine of the souls of men : for to this height these Masters of reason have in their blind rage risen up against the Lord and against his Anointed ; this is the dreadful period of that path , wherein we are perswaded to walk , yea Hectored , if we would not forfeit the repute of men by these grand Sophies , who arrogat to themselves the name and thing of knowledge , as if wisdome were to dy with them . The deep mysteries of salvation , which Angels desire to look into , and onely satisfy themselves with admiration at , must appeare as respondents at their bar , and if they decline the judge and court , as incompetent , they flee out and flout at subjecting this blinde mole , mans reason , to the revelation of faith in a mystery . The manifold wisdome of God and the manifold grace of God , must either condescend to their unfoldings , and be content to speak in their dialect , or else these wits , these Athenian dictators will give the deep things of God , because beyond their diveings , the same entertainment , which that great gospel preacher , Paul , met with from men of the same mould , kidney and complexion , because he preached unto them Jesus , what would this babler say , said they ; The Spirit of wisdom and revelation they know not , they have not , they acknowledge not ; nay they despise him in his saveing , and soul - ascertaining illuminations ; and the workings of that mighty power to them ward who beleeve , is to the men of this new mould ( because they have not found it ) an insufferable fansy , to be exploded with a disdain and indignation , which discovers what Spirit acts them in this opposition . But what do they say , that will found this charge , and free us from casting iniquity upon them ? They are of age and can speake for themselves : when they have vomit out their gall against the imputed righteousnesse of Christ , and the new birth , and that holinesse , which is imparted to the real members of Christ , with a scoffeing petulancy , they then make a great noise of holinesse , as who but t●…ey ; the thing they plead for and perswade unto ▪ is a kinde of holinesse educed out of natural abilities , wherein Christ , the Spirit and the Gospel of the grace of God , is permitted no greater interest , nor allowed a more effectual adjuvancy , then to concurre by way of precept , motive and example ? Thi●… is now that admired and applauded Diana , morality . It is true , they will sometime chirt thorow their teeth ( for what ever Christ , the Spirit and Gospel gets of our Moralists , it is against the hair , and they are hard put to it , ere they give it ) a tepid acknowledgement , that the gospel doth afford men some special help , and is of singular use and advantage , in shewing the way and rule with greater clearnesse , and guiding and directing how to walk in it with a plain perspicuity , and exciting by noble examples ▪ and some do also adde some faint and frigid motions of the holy ghost , in the dispensation of this truth , put forth to make men more foreward ; but all this salvo jure of the great Diana : so much and no more is yeelded to the gospel , then to shew men with clearnesse , how they may exert and put forth their proper and innat power , it affords them some special help in holding the candle , or rather snufing it , that so they may with more promptitud see how to operat , and by the motives it adduceth , and examples it brings , have a special provocation to the exercise of these vertues commanded : the gospel , with all it brings and doth , does no more but hold the candle , till these artists weave their web , shape and shew their garment , and then let them see how to put it on ▪ and being put on perswade them to weare it , as the highest beauty and chief ornament of the soul : this is all the provision they lay up for eternity , and in this dresse and garb of guilded morality , they mind to addresse themselves to God , and appeare before his tribunal with confidence of acceptation : they will beare their own charges to heaven , and carry a summe with them to purchase the possession of the saints in light , with a little abatement , which a mercy of their own moulding ( for God mercy it is not ) must make ; and thus they make all sure . But what is all this noise , that these vain talkers make about holinesse ; they heap up words ( which weep to be so abused ) about vertue , love to God , mortification , &c. But they have really taken away our Lord Jesus Christ , and will not tell us where they have laid him , for feare we should go seek him , and foresake them . What are these rotten and loathsome raggs , where with they would cloath us , that the shame of our nakednesse may not appeare , to that holinesse , whereto we are predestinat before the foundation of the world , and whereto ( in order to the obtaining of that salvation , even the glory of the Lord Jesus Christ , to which we are chosen ) we are created againe in Christ Jesus , and made meet to be possessed of by sanctification of the Spirit , and beleife of the truth ? What is all this tattle of theirs to the new birth , the saveing work of regeneration ( without which a man cannot enter into the kingdome of God ) the new creature , the new heart , haveing the law written in it , the Spirit which he puts within us , causeing us to walk in his wayes ; that noble principle of spiritual life , whereby we are quickened , raised from the dead , made alive unto God through Christ Jesus , disposed , enclined and enabled to live to God , and walk before him to all pleasing ? Nay , according to the imposeings of these new dogmatists ( beware of dogs , says the Apostle of the same size and sort of men ) in stead of that principle implanted , and that power produced in us by the effectual operation of the H. G. working in us mightily , according to the workings of that mighty power , which was wrought in Christ , when raised from the dead ; we must be content with some what , which was liveing , though lazie and dormant , in the natural powers of our own soul , now awakened out of its sopor , and educed into act by the meer application of external means : in a word , in stead of all that , which is purchased and procured unto us by the death of Jesus Christ , wrought in us by his Spirit ( who takes of his , and shews it unto us ) whereby our conformity to Jesus Christ is begun and carried on , we must be content with this morality ( good Lord prevent such madnesse ! ) whose Principle is natural reason ; whose Rule is the law of nature , as explained in the scriptures ; whose use and end is acceptation with God , and justification before him ; which is pure ( impure ) Pelagianisme , propagat now in Brittan , where it had its unhallowed birth ; a tremenduous signification of the high displeasure of God against these huffeing arrogants of this age , who , because they have not received the truth in love , are left to soul-murthering delusions , and for their dispiseing the unsearchable riches of Christ , held forth in the gospel , are left , in stead of embraceing Christ Jesus into their soul as altogither lovely , whom God hath made unto us wisdom , righteousnesse , sanctification and redemption ; to embrace in their bosome , and hug between their brests this hell-borne , and ( after all the cost they have bestowed upon it , wherein they are at the expence of their precious soul , if repentance prevent it not ) hell-blake brate , morality , in opposition to that gospel holinesse , wherein conformity to God consists . It concernes thee , Christian Reader , whoso ▪ ever thou art , carefully to observe , that the great designe ▪ the Devil this day drives in the world , i●… how to introduce a Religion , amongst these called Christians , which for the soul and substance of it is an Antichristian masse and medly , substitute and obtruded , in place of the marrow of the gospel , & mysteries of salvation : And though Christ be named amongst these perverters of the gospel ; yet he is really exautorat and robbed of his offices ; and while false ends are assigned , the great end of his comeing in the world is denied , and the blessed intendment and designe of the gospel of the grace of God is defeat . Now because Satan finds no mids so propper for his purpose , nor mean so certain to accomplish his end , as to corrupt the minds of men with perverse principles ( for they are more then halfe way to hell , when their principles state them in an opposition to thē Prince of life ) he perverts them into a nauseating of the plain path way of salvation by a slain Saviour ( for the preaching of the crosse , what ever they pretend , is really to them foolishnesse ) and seduceth them into a satisfaction with , and pleading for this pagan piety , as preferable to pure Religion and undefiled before God : And then under this maske of morality , and disguise of vertue , doth Abaddon muster all his several legions , and mannage his opposition against the Mediator , in the comeing of his kingdome in the world , and conquering the souls of men . It is true , there may be some small differences betwixt his forces when gathered in the field , in their manner or method , and marke ; some attacqueing the gospel in the very substance of it , with a flouting and fierce insolency , others with a subtile and snarkeing fullenness ; but all of them concenter in the designe , and bewray such a keenness and diligence in driveing it , as showes both under whose banner they fight , and how true they are to their collours and Captain : herein Papists , Pelagians , Socinians , Arminians , and ( the compound of all abominations ) Quakers are unite . And r●…uely if I might be heard , I would beseech also our pepper corne men to consider , how far the Adversary of mans salvation hath improved their assertions and concessions , and how much advantage the common enemies of the truth have got thereby . Take notice therefore , I say , Christians , of this , being Satans main designe , and how and by whom it is mannaged , lest yee be seduced into the same conspiracie ; for many , who seemed to be of understanding , have fallen ; and fallen , because the did not feare to fall : O beware , lest yee also being led away with the error of the wicked fall from your own stedfastness ; but study to grow in grace and in the knowledge of our Lord and Saviour ( for there is none other name given und●… heaven , whereby men may be saved ) Jesus Christ ▪ I know , that every Reader and serious Christian ▪ in order to his own establishment , is not able to purchase , nor is at leisure to peruse what Godly men have written for this end , and whose praise , because of their pains , is in the Church of Christ , such as that large discourse of learned and truely religious Doctor Owen , upon the Holy Spirit●… wherein that worthy Author , as he hath given ▪ proof to the world of Christs being formed in him , and that his working , and walking , and witnessing to the truth ▪ proceeds from the same noble principle , Christ dwelling in him , and walking in him ; so he hath with a profound perspicuity , and convinceing plainnesse , discovered the nature , pedegree , discent and tendency of this monster ; and then , haveing discovered whence it came , and for what end , he hath given it a mortal blow , whereby he hath laid it all alongs , and left it sprawling and gnawing its tongue and gnashing its teeth : for which learned , elaborat and judicious discourse , as all the lovers of that truth , which is according to godlinesse , are obliged to blesse the Lord ; so are they under the obligation of thankfulnesse to him ; and by this I returne him my poor insignificant thanks , And I have the allowance of the Author , to do the same in his name . But I would recommend to you , who can neither purchase nor peruse what is more voluminous ( how worthy soever ) the serious perusal , as of the whole of that savoury & grace-breathing peece . The fulfilling of the Scriptures ; so therein that short but sweet digression , against blake-mouthed Parker , wherein the gracious Author takes out his own soul , and sets before thine eye , the image of God impressed thereon ; for while he deals with that Desperado by clear and convinceing reason , flowing natively from the pure fountain of divine revelation , he hath the advantage of most men , and writers too , in silencing that blasphemer of the good wayes of God. with arguments taken from what he hath found acted upon his own soul. And likewise I would recommend , as a soveraigne antidot against this poison , the diligent peruseing , and pondering of what is shortly hinted against the hellish belchings of the same unhallowed Author , ( in the preface to that piece of great Mr. Durham , upon the Commands ) by a disciple , who , besids his natural acuteness and subactness of judgement in the deepth of gospel mysteries , is known by all who know him ( and for my self , I know none now alive his equal ) to have most frequent accesse to lean his head on his Masters bosome , and so in best case to tell his fellow disciples and brethren , what is breathed into his own soul , while he lives in these embraces , and under the shedings abroad of that love of God in his soul , which drew , and did dictat these lines ▪ against that flouter at all such fruitions . Nor can I here omit to observe , how when the devil raised up Parker , that Monster , to barke and blaspheme , the Lord raised up a Merveil to fight him at his own weapon ▪ who did so cudgel and quell that boasting Bravo ▪ as I know not if he be dead of his wound , but for any thing I know , he hath laid his speech . But to close this short account of that new gospel , that other gospel introduced and obtruded upon us , with a foameing flourish of words ; and to say it before thee , in its pure and perfect opposition to the gospel of the grace of God , take a short compend of it , in the words of one of its great patrons , they are set down in that new piece , called Claustrum animae Pag. 114. where the Author haveing cited some scriptures , which do indeed press and perswade to the practice of pure religion and undefiled , lest his morality should suffer loss , and be found reprobat mettal , if tried by such a touchstone , he guards his Reader from falling into such a mistake ( a dangerous one it is indeed to his designe , for if thou fall in it thy soul is escaped out of his cloister , he loses his prey , and he will not be able to car●…y thee hood-winked to the pit ) as if he meant or were pressing that holiness , which for its foundation hath peace with God through Christ Jesus , and for its working principle hath the life of God , whereby the dead is quickened ; and for its progress the renewed influences of the Spirit : no , by no means , he cleares himself that he is of a far other minde , and therefore to make his Reader of his minde too , he adds — Here is nothing to countenance these frightful fanatical pangs of the new birth , which proceed from Enthusiasme or Melancholy , nothing to countenance the 〈◊〉 applications of a barrowed or rather snatcht away righteousnesse : why not ? The change ( says he ) that our religion requires , the scripture supposeth it in all that have embraced Christianity , Pag. 113. And again to the same purpose Pag , 114. in opposition to the new creature , which he mocks and murthers , the real change in our affections is supposed and recommended ( Pelagius redivivus ) which is this upon the matter ; it is frightful , fanatical melancholy , mad fansy to talk and tell people of being borne againe , of quickening the dead : no , the soul is alive , itis not dead , itis but at worst a little drowsy or a sleep ; there needs no more but knock at the door , and the man will rise and run in the way of commanded duties , and acquire more liveliness and agility by a frequent and reiterat eduction of his innare power into act : let objective grace be but given ( and to these great wits every stone and brute is a bible , on which they can read , what will regulat them in their walk ; so that there is no simple necessity of the scriptures to them , for makeing them wise to salvation : these concurre onely ad bene esse , and are given ex superabundante ) ; there is subjective grace enough ; one needs not go without the powers of his own soul , to seek a sufficiency ; he can will , and he can do , without a dependence upon any real life-giving power , or supervenient influence , working in him to will and do : And then , in opposition to that fansieful , borrowed and snatched away righteousnesse ( to him an odde and new devised doctrine ) do and live is substitute at the close of the Paragraph : and that to him is the onely way , how the offered salvation is obtained . Now Reader , if thou be not an utter stranger to the work of God upon the souls of his people , the poison dropped from this impure and impious pen , is so hell-blake and bitter , that it needs not my antidot ; and it is so palpable and plain a perversion of the gospel , as will vindicat and acquite any thing , which hath been said of these perverters of the right wayes of the Lord , and layers of another foundation , besides Jesus Christ ▪ from the imputation of severity . Christ had told us , that the way to heaven is strait and narrow , and few finde it ; but out comes one out of the Cloister ( I suspect hell is broke loose against us ) and having laid aside Christ , who is the door , and the way , and the light , and the life , showes us an easy , plaine and pleasant way to heaven . Well , before thou follow such a ▪ guid , I desire thee to take notice , how well the all of what is contained in this cursed claustrum , doth agree unto , and is a just commentar upon what is prefixed in his frontispeece , wherein he hath Christ drawn upon the crosse , but not satisfied to crucify him in effigie , he , through the whole of his discourse , doth really crucify him againe , and put him to an open shame ▪ the sense and soul of every line , as it lies in his book , & is levelled to his designe , is away with him , away with him , he calls him self the Lord our righteousnesse , take away that name from him , we owne him not , we acknowledge him not , as our righteousnesse , we will not beg nor borrow a rob from him , our owne mantle of morality must be to us , in stead of this Mediator : and for the two theevs that must be crucified with him , the one is the new birth , the other is the all of that gospel obedience , performed by vertue of supervenient influences , communicat from that sole spring of spiritual life , Christ dwelling in the soul of the regenerat person : two ( in their account ) as great theeves as ever run , for they have stole away mistresse morality her plumash , and stript her of her ornaments , so that it is impossible to hide the shame of her nakednesse but in their death , and for this must they be taken and crucified with their Master , that morality , having what these took from her restored , may bewitch the world with her beauty , and ravish them with her charmes . And for his title to his book , The love of Iesus , I ▪ judge , considering , how he explaines it in his book , and how true he is to his undertaking , this question is a suteable returne to it , betrayest thou the son of man with a kisse ? O he is killing kind , it is not enough that he act Pila●…'s part ▪ unlesse he act Iudas his part also . But why did he not speake more modestly of the new birth , lest men should remember that it was Jesus his own doctrine ? Why ? ( the man goes not mad without reason ) first because in prejudice to morality , and its merite , he had delivered this doctrine with such a severe certification , that there is no seeing the kingdome of God without it . But secondly lest any thing of the solemnity , that attended the crucifieing of Christ , should be wanting , after he hath nailed him upon the crosse , and thrust a speare in his side , falls a mocking , to encrease his pangs ; for having taught so frightful , fanatical , enthusiastick and melancholy a doctrine , as the necessity of being in pangs of the new birth , if ever men would be in heaven . However , I perceive some are now upon a reformation ( good newes if true , for the world will beare them witness of its necessity . ) But is this it ? is this the mode of the Religion to be introduced with such a pomp and parad ? Is this the reformation , that the reformed Church must be taken away and thrown down , to make way for the erection of this new monastry ? Well , when it is built ( which onely mercy can prevent ) to give it its due , you see , lesse cannot be writen over the poarch of this aedifice , if according to the paterne , then this ; The unclean spirit that was cast out , is returned , and hath taken possession , with seven devils worse then himself . Now while Satan drags most men with their own consent , thorow the pudle of grosse profanity , & these swine , swallowed up in sensuality ▪ run as he drives ( being led captive of him at his pleasure ) without all dread of being drowned in the lake , where he will land them . And while he besots the soreing witts of the age , into a slighting and setting at naught the glorious Saviour , with that invaluable and precious salvation , which he brings to poor self destroyed sinners ; some few there are , whom he will not want , and whom he will not suffer to wander from the refuge and resting place of souls , and whom he will not suffer to rest satisfied while they want him ; these he delivers from the imposeings of Satan , and the betrayings of their own deceitful and desperatly wicked heart , by opening their eyes , so that they are made to approve the things , which are more excellent , being taught of God , and are prevailed with , through the efficacious perswasions of that grace , which will take no refus●…l from some , to subject their consent unto the gospel ▪ But Alas ! even many of these , into soul the light hath shined , and who have a liveing principle implanted in them , which will spring up into everlasting life ; ( and therefore cannot misse of the end of their faith , the salvation ▪ of their souls ) yet how busy is Satan , and how doth he hang upon their working hand , so that the good which they would that they do not ; and in this he hath the concurrence of that law , which is in their members , carrying them impetuously to do what they would not , and captivating them unto that law of sin , which is in their members ? How often Alas ! are they engaged by the slye suggestions of Satan , and specious solicitations of their own hearts , into things unworthy of their high and holy calling ; so that however grace , which prevented them at first , will also rescue them at last ; yet by their untender way and walk , as they rob God of the glory of his grace , in not shewing forth his vertue●… in all things , they also deprive themselves of the comfort thereof , through their uncircumspect walking , and of that sweet inward serenity of minde , and unspeakable joy , which is to be had in fellowship with him ; and in the end must suffer loss , by heaving their works burnt , and they themselves but almost , yea scarcely saved ; saved they must be ( because on the foundition ) yet so as by fire ; while the tender Christian , who exerciseth himself to godlinesse , hath a sweet life , his heaven is serene and cleare , his study to purge his heart from corruption and cleanse his hands in innocency , keeps his interest unclouded ; his care not to grieve the Spirit in his workings , delivers him from the grief , flowing from the Spirits ceasing to witnesse ; he so thinks on whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , as to do them , knowing this is the way to have that peace of God , which passeth all understanding , to guard his heart and mind through Christ Jesus : he who hath a conversation in heaven , cannot want a consort of sweet musick in his own soul. O what melody must it make in the soul , how sweet must the chirpings and chimeings of such a bird be singing in the bosome , as the testimony of a mans consesence , that in simplicity and Godly sincerity , not with fleshly wisdome , but by the grace of God ( O mark how the crown of his gloriation and gladness is put upon grace's head ! ) he hath his conversation in the world ; and then when he hath served his generation thus , according to the will of God , haveing made it his work , as one made partaker of the divine nature , to adde one grace to another , he enters his harbour ( O glorious landing , where God is seen , and glory dwels ! ) with a roome sea , and a porting winde : for says the Holy Ghost , an enterance shall be ministered unto you aboundantly into the everlasting kingdome of our Lord and saviour Iesus Christ : whereas the man , whose work it hath not been , so to walk as he might adorne the doctrine of God the saviour , in all things , & hold forth in his way the word of life , dies often in the dark , because he did not walk as become a child of light : & though that God , whose gifts & calling are without repentance , may save him ; yet his glory may require it , to withhold from him the testimony of the Spirit , which is by watter , and never , while he is in this world , either let himself or others wit of it , nay not onely so , but he may go off the stage with horrour , and go out of this life under the terrors of God ; for , though the Spirit of God being the spirit of truth will never alter the word that is gone out of his mouth ; and once having said , thou art a son , and in a gracious state , will never againe say , thon art no son , and thy grace is no grace ; but yet , when his conscience awaks upon him , and aggravats his guilt , from what he had formerly been helped to do , and stings him till he roar by reason of the disquietnesse of his heart , and all his evidences for heaven are so blurred , ( though not delet ) as there is not one legible letter in them , he cannot say , when he is just laying speech , that he hath one toaken for good ; and in this mist , the sincerity and reality of the whole may not onely be questioned , but denied . The Spirit , I say , though once haveing wrought the good work , and translated the soul out of a state of bondage into a state of glorious liberty , will never againe deny his owne work ; yet may he stand by silent , and say nothing , and see the poor man , whom he will save for all this ( as a just punishment for his untendernesse , and that all , who heare or look on , my learne to walk more circumspectly , and take heed of grieving the Spirit , whereby they are sealed ) expire under these pangs , throwes , tossings , terrors , affrightments , and soul-distracting feares , wherewith he was filled and overwhelmed , under the first workings of the Spirit of bondage . But besids these , a little lovely flock there is , a few number , who through grace obtaine mercy to walk , as hateing the garment spotted with the flesh ; they make Religion their businesse ; it is their one thing , to abstaine from all appeareance of evil ; and to excercise themselves to godlinesse : by the circumspection of their walking , it is evident , they are upon their watch , and make it their work , not onely to keep their heart with all keeping , but so to keep themselves in their converseings in the world ▪ amidst a croud of snares , and throng of tentations , as that evil one touch them not : they carry as knowing that Satan , who goeth about seeking whom he may devour , way ●… layes them , and watches to catch all advantages against them ; and therefore as not ignorant of his devices , they study sobriety and vigilancy , left through a secure incircumspection they be circumvented , and give him the advantage he seeks ; and so beare the marke of his blake hand : yea some of these , at some rare times , do not onely satisfy themselves to carry as defendants , but are helped to such a heroick heavenly and Christ-like resistance , as to make Satan flee from them ; and when they , through him who strengtheneth them unto the battal , ( and will at last once for all and for eve●… , tread Satan under their feet , and make the weakest wrigling , that ever gave up their names to the Captain of salvation , set their feeble feet as more than conquerours upon the neck of the great red dragon , and off his neck , to his everlasting confusion , mount up in their triumphing charriot , and receive the conquerours crown ) have acquit themselves , as the good souldiers of Jesus Christ , not onely in warding off the blowes of that soul enemy , but in manageing the sword of the Spirit , and the sheild of faith , so in the conflict , as they make the enemy , who stretched out the hand to strick at them , take in a stump , they then pursue their victory , on purpose to set the crown on the Captains head , through whose strength alone they gained it . But Alas ! even amongst this select number , these more serious souls and single servants of God , how few do improve , as they ought and might , that strength and help , which is their allowance ▪ and whereby they might be made strong for the labour of Religion ? How many , of these few followers after holinesse , do move slowly , and promove little ? They cannot give over the study of holinesse , ( their heart being engaged to God and his wayes , beyond a retreat ) but how heartlesse and handlesse are they at their work ? They tugge at duty , and tire themselves in the wayes of God , without any seen successe , or experiencing the sweet of his service ; their profiting doth not appeare to all , which , as it is their sin , is also attended with shame and sorrow : yea , they carry so despondently in duty , as if the gospel required brick without furnishing straw , whereas if they took the right way , they might walk without wearying ; even the faint , and they who have no might , if they knew , and had learned how to lay their help upon him , who is mighty , where God hath laid it , should finde their strength encreased , to a surmounting of all difficulties , and an experienceing of a sweet facility in the wayes of God , so that in stead of whineing and sobing over their duty , of which they are often found as an enemy , and sinking under a hand ●… weakening despondency , they might sing in the sweet , pleasant and plain wayes of holinesse , they might make his statutes their songs in the house of their pilgrimage , and be able from their own experience to say it and seal it , that his yoke is easy , and his burden is light . Now , that the lesse tender , in whom the root of the matter is , may be perswaded and provoked to a shineing seriousnesse , to the adorning of that doctrine of God , the Saviour , which they profess : And they whose souls are not onely byassed towards the wayes of God , but have some holy habitual bentness heaven - wards , and it is their burden that the whole of their course doth not evidence a conversation in heaven : To the end , I say , that both may not onely be prevailed with , to study more conformity to the Head , whose members they are , and have a conversation such as becometh the gospel indeed ; but may through grace acquire a blessed facility ▪ in going from strength to strength , and growing strong in the Lord , and in the power of his might , this ensuing Treatise is put in thy hand , that thy heart may be lift up , in the waves of the Lord , wherein the Author hath , with a peculiar perspicuity and special plainness , not onely set before thine eye that blessed Sun of righteousness , as shineing in this gospel with a meridian brightness , to the irradiating , with the rayes of his glorious light , the darkened soul ; & likewise thou hast him not onely here held forth as that alone liveing fountaine and overflowing spring of all spiritual life and strength . But he hath taught thee and me , how to make use of him , in whom dwels the fulnesse of the God head bodily , in all the several steps of darkenesse or difficulty , which may emerge and occurre , to the fore-slowing us in our course of Christianity , so as we may finde a compleatnesse and competency of strength communicat unto us . That blessed high way , called the way of holinesse , is made so plaine herein , that the way fareing man cannot erre in it , because it shewes how to give the hand to God , as a gu●…d to Jesus Christ , that blessed leader , who brings the blind by a way that they know not , and leads them in paths that they have not knowen , who maks darkenesse light before them , and crooked things straight : And the apparently rough and rigid wayes of godliness are discovered to be so easy and sweet , that the lame may leap as an hart , because of life-giveing influence ; and the tongue of the dumb or disconsolat Christian may sing , under these gracious supportings , and say , his wayes are indeed ways of pleasantnesses . It was not the Authors designe in this peece , ( levelled onely at this marke , to teach thee how to make use of the strength and grace , that is in Christ Jesus , and finde the promised ease in performance of duties ; in handleing of which argument , he hath been remarkably assisted ; and thou canst not read with attention , but thou must beare him witness , and bless the Lord on his behalfe , that he hath hit the marke at which he aimed ) to engage in a formal debate with these audacious moralists , who would boast and bogle us out of the good old way ▪ wherein if men walk they must finde rest to their souls : yet if by the doctrine he hath here explained and pressed , as the onely way of life , they do not finde , what a mortal wound he hath given their morality , all the lovers of the truth will see it ; and it may be , the Lord spareing life , and continueing the same gracious and great assistance , he hath had in engageing with many great adversaries to the truth at home & a broad , they may see somewhat from his pen ▪ which may make the lovers of our Lord Jesus Christ in sincerity , and of the operations of his Spirit , sing over these successors to Sisera , who with their jumping charriots and rattleing wheels assault the truth , at his feet they bowed , they fell , they lay down at his feet , they bowed , they fell where they bowed , there they fell down dead ; so let all the enemies of thy truth perish , O Lord. How to make the whole more useful for thee , for whose advantage it s mainly intended I leave to the Author 's own direction ; onely this I must say , his method and mould , wherein he casts this sweet matter ; and his way of handling this so seasonable a subject , it so accommodat to each case , and brought home to the conscience , and down to the capacity of the meanest Christian , which was his aim , that the feeble , in this day , might be as David ; that howbeit many worthy men have not onely hinted , but enlarged upon the same matter , yet thou canst not but see some heart-endeareing singularity in his way of improveing and handleing this great gospel truth . Next I must tell thee ▪ that as I my self read it with much satisfaction ( though Alas ! I dar not say , I have by reading reaped the designed advantage so that thou mayest be blushed into a peruseal thereof , and profiting thereby , I must likewise tell thee , I say , it hath been turned into dutch , and that it hath not onely met with great acceptation , amongst all the serious and Godly in these parts , who have seen it ; but is much sought after ; and they professe themselves singularly thereby edified , and set a going after God , by its efficatious perswasivenesse , with a singing alacrity ; and if it have not the same effect upon thee and me , they ▪ and it will rise up against us in judgment . Up therefore , Christians , and be doing : listen to such a teacher , who , lest thou tire in thy race or turne bake , teacheth thee a certaine and sweet way of singular proficiency and progresse in the wayes of God. It may be , it is not thy work ▪ nor mine , to writ books against these soul murthering , however magnified , methods of takeing men off Jesus Christ ; but our pe●…ury of parts for that ▪ should ( 1. ) Put us to seek plenty of teares ▪ that we may weep , to see our Master so wounded , by the piercing pens of those , who , to patronize their mock religion , wrest the Scriptures , and with wicked hands wring the word of the Lord , till it weep blood : this ▪ I say , should provoke thee and me to weep upon Him , till He appeare , and beat the pens of such deceivers out of their hand by a blow of his . ( 2. ) It should provoke us to know the truth , that we may contend earnestly for the faith delivered to the saints , and to have these contradicted truths so impressed in their life upon our souls , that the pen of the most subtile pleader , for this perversion of the gospel , may neither delet th●…se , nor be able to stagger us , but we may from the efficacious workings of these , have the witnesse in our selves , and know the men who teach otherwayes not to be of God. ( 3. ) It should be our ambition , when the all of religion is cryed down , and a painted shadow , a putrid ( however perfumed ) nothing put in its place , to make it appeare by our practise , that Religion is an elevation of the soul above the sphere and activity of dead morality ; and that it is no lesse or lower principle that acts us , than Christ dwelling in us , and walking in us : how can the love of God , & of Christ , & of the Spirit be in us , if these perverse pratters against , the power of godlinesse , provoke us not to emit a practical declaration to the world , & extort a Testimony to his grace by our way , from the enemies thereof ▪ Improve therefore this his special help to that purpose , which in a most sensonable time is brought to thy hand . But to sum up all shortly , there are but three things which make religion an heavy burden . First , the blindnesse of the minde ; & here thou art taught to make use of that eye-salve , whereby the eyes of the blind see out of obscurity and out of darkenesse he who formerly erred in Spirit , by the light held forth in these lines , may see a surpasseing beauty ▪ in the wayes of God. Secondly , That aversion and unwillingnesse , which is in the minde , whereby the sweet & easy yoke of his commands i●… spurned at as heavy ; in order to the removing thereof ; & that thou mayest be among his willing people , here thou hast Christ held forth in his conquering beauty , displaying his banner of love over souls , so that thou canst not look upon him as held forth , but ●…ith will bow thy neck to take on his yoke , because it sees it is lined with the love of Christ , & then this love , that line the yoke , shed abroad in the heart , will constraine to a bearing of it . O it must be an easy yoke , because itis love , tender love , that imposeth it ; and it must be easy & delightful to the bearer , because itis the nature of love to think the greatest difficulties easy , if thereby an evidence of loves reality may be given to the party beloved : now , if Christ thought the greatest burden easy , even that which with its weight wrung these words from him , now is my soul troubled , &c. to perswade souls of the reality and riches of his love to them ; Then the soul can think nothing heavy that he imposeth , since he will interpret the bearing of it an evidence of its love to him : none of his commandments can be grievous to the man now , since he hath saide , This is the love of God , that yee keep his commandments . Now there is a readinesse of minde to do all things without disputings & murmurings ; as love knowes no lyon in its way , so it is no murmuring disputant ; when this question is cleared , Lord , what wilt thou have me to do , then love hath no moe questions ; its greatest difficulty is solved . But Thirdly when the Spirit is willing , there remains yet much weaknesse , love kindled in the heart conquers the mind into a compliance with his will , and a complacency in his commands , but it s greatest strength is often to weep over a withered hand : now that thy hands which fall down may be made strong for labour , and thou mayest be girded with strength , and have grace for grace , yea all grace , to make thee abound unto every good word and work ; The Author leads thee up unto the sull fountaine of all Gospel furniture , and strength ; and teacheth thee how to make use of Jesus Christ , as thy sufficiency , for working all thy works in thee and for thee . Take heart therefore unto thee : when thy looking unto du●…y may make thee dispair of performance , lift up thine eyes to him , who is here set before thee ; look till every new look upward bring light and life inward , and capacitat thee for makeing a new louse foreward , in the power of 〈◊〉 might : ●…he was but a wicked servant who said , I 〈◊〉 thou art a hard master : No , it is false . That religion which gives ease must be an easy religion ; and truely such 〈◊〉 Gospel holinesse , not onely in regaird that it is the liberation of the soul from the basest bondage , but in regaird that he who is thy Master will be served of his own : the allowed supplies for all commanded duties ▪ are full measure , heaped , up , shaken together , and runing over . And though he who hath much hath nothing over , yet he 〈◊〉 hath little hath no inl●…ke , for he abounds towards us in 〈◊〉 wisdome . I say therefore againe unto thee , take heart , let not thine hands fall down , essay nothing thou would have well done or easily done , in thine own strength ▪ but yet how difficult so ever the duty be , approach it as haveing no confidence in the flesh , but with an eye to thy stoc●… that rich store house of all furniture , and it shall be with thee , as it was with the priests , before whom jordan recoiled , so soon as their foot entered within the 〈◊〉 ▪ God shall make thy difficulties evanish ; and by the 〈◊〉 the Spirit of power and might , from Jesus Christ depended upon , shall so strengthen thee , that thy duty is made easy to admiration , and becomes the delight of thy souli 〈◊〉 I have exceeded the just limits of an Epistle : pray for the continuance of the life of the Author , who by his assiduous working for Christ , hath been often neir unto death , not reguarding his own life , to supply the lake of other meus service , 〈◊〉 the interest & Church of God ; & let him be comforted for this piece of travel , undertaken for thy soul's m●…erest , by hearing thou dost improve it to thy advantage , for which it is so exactly calculat : And withall I beg thy fervent & earnest intercessions for grace , & more grace , to him who is . Thy poor , yet souls well wisher and servant for Christ's sake . R. Mc. W. The Author to the Reader . Christian Reader , AFter the foregoing adress , I need not put thee to much more trouble : only I shall say ; That he must needs be a great stranger in our Israel , or sadly smitten with that epidemick plague of indifferency , which hath infected many of this Generation , to a benumming of them , and rendering them insensible , and unconcearned , in the matters of God , and of their own souls ; and sunck deep into the gulfe of dreadful inconsideration , who seeth not , or taketh no notice of , nor is troubled at the manifest and terrible appearances of the unexpressibly great hazard , our all , as Christians , in this life , is this day into . I meane the mystery of the Gospel of the grace of God , wherein the exceeding riches of His grace , in his kindness towards us , through Christ Jesus , hath been shoune : VVe have enjoyed , for a considerable time , a clear and powerful dispensation hereof , in great purity and plenty ; but Alas ! is it not manifest to all , that will not wilfully shut their eyes , that this Mercy , and Goodness of God , hath been wickedly abused , and the pure administration of His Grace & Love perfidiously sinned away , by this Apostate Generation ? Are our spots this day the spots of his children ? Are there fruits answerable to the Lord's paines and labour about us , to be seen even among the greatest of Professours ? Is there that gospel holiness , tenderness , watchfulness , growing in grace and in the knowledge of Jesus Christ , that growing up 〈◊〉 Christ , in all things , that heavenly mindedness , that followshipe with the Father and with his Son Christ Iesus , and that conversation in heaven , that the dispensation of grace , we have been favoured with beyond many , and have been long living under , did call for at our hands ? Alas ! our grapes are but wilde and stincking . VVherefore ( and who can think it strange , if it be so ? ) the Lord seemeth to be about to contend with us , by covering our horizon with Egyptian darkness : many , who would not receive the love of the Truth , that they might be saved ; being already given up to strong delusion , that they should beleeve a lie , and many moe in hazard to be drawn aside to crooked pathes , by men of corrupt mindes , who have been , and are still busie to vent and spread abroad , with no little petulancy and confidence , damnable doctrines , to the perverting of the doctrine of the Gospel of Iesus Christ , and to the subverting and overturning of the very foundations of our Hope & Assurance ; and that in such a way , and by such meanes and stratagems , as seem to have wrath written upon them , in legible letters ; for the more plausible and taking a corrupt doctrine be , it is the more dangerous , & judgment-like , and moe are thereby in hazard to be deluded and drawn away . Nay ( which is yet more terrible and dreadful ) it is to be feared , that the jealous God , in his holy and righteous judgment , hath given a providential commission ( to speak so ) unto the seduceing Spirit , to perswade and prevail : for is not this the clear language of the present holy and righteous dispensations of God , and of the stupenduously indifferent frame and disposition of the generality of men , called Christians , not only provoking God to spew them out of his mouth , but disposeing them also unto a receiving of whatsoever men , lying in waite to deceive , shall propose and obtrude ? Alas ! the clouds are not now a gathering ▪ but our horizon is covered over with blakness ▪ and great drops are a falling , that presage a terrible overflowing deluge of errour , and Apostasie from the Truth and Profession of the Gospel of Iesus Christ , to be at hand ▪ if the Lord wonderfully prevent it not . And behold ( O wonderful ! ) the generality of Professours are sleeping in security , apprehending no danger . Satan is more cunning now , than to drive men to Popery by rage and cruelty ; ( and yet what he may be permitted to do after this manner , who can tell ? ) or by openly pleading , in his emissaries , for this abomination , ( and yet even thus is he already prevailing with not a few ) or to send forth his agents for Arminianisme and Socinianisme ( though even this way too , he is too much prevailing . ) But his maine work now seemeth to be , to bring in another Gospel , ( and yet there is not another ) or rather an Antievangelick and Antichristian delusory dream , overturning at , once the whole Gospel of our Lord and Saviour Iesus Christ ; and for this end he inployeth the Quakers , one the one hand , Men of desperat and antievangelick principles , the very sinke of all abominations , old and late ( as I shall show , if the Lord will continue health and strength , in an examination of their doctrine and principles , lately emitted by one Robert Barclay ) and on the other hand , Men ( or Moralists if you will call them so ) pleading for and crying up an antievangelick holiness , a meer shadow without substance or reality ; and that in place of Christ himself ; And in order to the carrying on of this desperat designe , The old dragon is imploying men of seeming different principles and wayes , whom , though their faces seem to look to contrary a●…rths , yet he holdeth notwithstanding fast tyed by their tails ( as Samson's foxes were ) that thereby , if the Lord permit it , he may , by the fire of enmity to the pure Gospel of the grace of God , burning in their tails ▪ cause a confl●…gration of that Truth , wherein lyeth all our hope : for this new model of Religion , that many are so busied about , is such as Pelagians , Arminians , Papists , Socinians , Quakers , yea Turks , and moral H●…athens ; Yea and all , who are enemies to , and not reconcileable with the true grace of God held forth in the Gospel , will willingly admit of , and harmoniously agree in : A way , which complyeth so well with proud self , and with the Corrupt Nature of Man , that it is little wonder , if it have many abettors and admirers . I shall say no more of this , seing my beloved Brother hath said so much to it already to very good purpose , in the foregoing Epistle ; but only inferre , That sure the consideration of this should move all , in whom is any thing of the zeal of God , and love to souls , their owne and others , to appear in the defence of the Gospel of our Salvation , by all meanes , incumbent to them , and possible for them : for if this Citadel , & strong hold , wherein our All , and the all of pure and true Religion , lyeth , be blown up , we are gone : and indeed no less is intended by this Antichristian and antievangelick enemy , than the utter subversion of True Christian Religion . VVho would not then be hereby alarmed , and upon their guaird , when matters are at this passe ? Should not all , vvho have any love to their ovvn souls , any zeal for the glory of Christ , anointed of the Father to be our Prophet , Priest , & King ; any desire to see the crown flourishing upon his Head , and to have the Gospel preserved pure and uncorrupted , be pleading vvith God by prayer , in the behalfe of His Son's Kingdom , Crown , and Glory ; and vvrestling vvith Him , till He vvere pleased to dispel these clouds , & prevent this blake day : Especially , should they not be labouring to be acquanted , in truth and reality , vvith the Gospel of Iesus Christ , that having the mysterious truths thereof imprinted on their souls , and their hearts casl into its mould , they may be preserved from the hurt of this deadly poison : for this , vvith a constant dependence upon , and use making of Christ in all His offices , vvill prove the best preservative against this infection . The persvvasion vvhereof did induce me to publish the follovving heads of some sermons , after they had been translated into dutch , and published here ; knovving that they might be of no lesse use to the people of God , in Britane and Ireland . I knovv not a more effectual mean to keep unstable souls from sideing with and imbraceing every new notion ; & from being carryed about with every winde of doctrine , by the sleight of men , and cunning craftiness , whereby they lye in waite to deceive ; than to put them upon the real exercise of Gospel godliness , and to the dayly practice of the maine and fundamental gospel work , of living by faith in Jesus Christ and of growing up into Him , in all things , who is the Head , from whom the whole body fitly joyned together and compacted , by that which every joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the body , unto the edifying of it self in love . Such , I am sure , as have thus learned the Truth , as it is in Iesus , and are practiseing the same accordingly , will have an Antidot within them against the strongest poison of these Seducers ; and a real answere to , and confutation of all their subtile sophismes . The soul exerciseing it self unto Gospel godliness , will finde work enough to take it wholly up ▪ and finde such a solide ground to stand upon ; and see such a satisfying fulness , answering all its necessities and wants , & such a sure heart-quieting ground of Peace , Hope and Consolation , in Iesus Christ , as that it will have no leasure , and small temptation to listen to Seduceing perverters , and no inclination to seek after empty Cisterns . I know much may be desiderated , in this following Treatise , and many may have exceptions , not without ground , against it : Some may think it arrogancy and too great confidence in me , to attempt the handling of such a mysterious & necessary part of Christian practice , wherein few , ( if any so far as I know ) have gone before , in direct handling of this matter , at least in this methode & order ; I meane that part , which is about Sanctification : others may be displeased with the meane & low stile ; with my multiplying of particulars , vvhich might have been better & more handsomly couched under fevver heads ; and vvith my uncessary contracting of the vvhole , into such narrovv bounds ; and other things of that kinde : for vvhich & many other failings of the like nature & import , vvhich may vvithout any diligent search , be found in it , even by ordinary & unprejudiced Readers , I shall not industriously laboure to apologize , knovving that my very apology , in this case , vvill need an apology : Only I shall say this , That considering hovv the snare , vvhich the vigilant & active enemie of our Salvation , the Devil , vvas laying , by an unholy morality , did nearly concearne all , & especially the meanest ( for parts & experience ) and less fixed Christians , I thought a discourse on such a subject , as I judged most necessary at all times , & especially in such a day of hazard , should be framed to the capacity of one , as well as another ; the most understanding can receive benefite , by that which is calculat to the capacity of children , when these can reap little edification by what is suited to the palate of those : & the less experienced , or such as are of lower understanding , will be less able to draw a General to a Particular ; or to improve , & so fully to comprehend one particular touched , as to be able thereby to understand , & take in a like particular , not mentioned ; than such , as have their senses more exercised , and are thereby in case to make a better improvement of what is but compendiously declared , when those must have the bread brocken to their hand , or they shall receive but small edification thereby : and yet , I suppose , the judicious will observe some variety , smaller or greater , even where Particulars seem to be , at the first view , most unnecessarily multiplied . I know , and willingly grant ( for it is obvious enough ) that a discourse of this Subject and matter , might have required a fa●… larger volume ; But then how should such have profited thereby , whom Poverty might possibly have scarred from b●…ying ; or the necessary affaires of their ordinary callings would have keeped from a diligent perusal of it ? And I thought , that neither of these should have been overlooked , in this special , or general designe , which I had before mine eyes . One thing , as my answere to all , I shall but add : If hereby Others , whom the Lord hath more enabled with all necessaries for such a work , shall be hereby either instigated , or encouraged , to write upon this Subject ( I meane mainly the last part thereof , touching the usemaking of Christ , in Sanctification ; for , blessed be the Lord , many have been employed of the Lord to speak soundly and edifyingly , unto the usemaking of Christ as to Righteousness and Justification ) and give a Full , Plaine , Edifying and Satisfying discovery of this Necessary & Important Truth , viz. Christ made of God to us Wisdome , Righteousness , Sanctification & Redemption : and withall Point out plainely & particulary the way , how Beleevers , in all their Particular and various exigéncies , ma●… and should so make use of , and apply that all fulness , which is treasured up in the Head , for the benefite and advantage of the Members of the Mystical body , as they may not only theoretically see , but practically also experience this truth . That in Him they are compleat ; and so they may be helped to understand how , through the necessary & constant usemaking of Him , as all in all , they may grow up in Him , in all things : If this be , I say , done by any , to better purpose , I shall think this my adventure not altogether fruitless , & in part , at least , excusable . As for thee , O Christian , whose instruction , edification and confirmation in the Faith of our Lord Iesus Christ , the faith which was once delivered unto the Saints , I mainly intended in this undertaking , I have a few things to adde : knovv then that there are certain men ( as the Apostle Iude speaketh ) crept - in unawares , who were of old ordained to this condemnation , ungodly men , turning the grace of our God into lasciviousness , and denying the only Lord God , and our Lord Iesus Christ for in these last dayes , vve see that these perillous times are come , ( of vvhich Paul advertised Timothy , 2 Tim. 3 : 1. &c. ) vvherein men shall be lovers of their owne selves , covetous , boasters , proud , blasphemers , disobedient to Parents , unthankful , unholy , without natural affection , truce breakers , false accusers , ( or make bates ) incontinent , fierce , despisers of those that are good , traitours , heady , high minded , lovers of pleasure morethan lovers of God , having the forme of godliness , but denying the power thereof — for of this sort are they , which creep into houses , & lead captive silly women , laden with sinnes , led away with diverse lusts , ever learning , & never able to come to the knowledge of the truth : And because it is so ; be exhorted to give deligence to make your Calling & Election sure , by giving all diligence to adde to faith vertue ; to vertue knowledge ; and to knowledge temperance ; and to temperance patience ; and to patience godliness ; and to godliness brotherly kindness ; and to brotherly kindness charity : for if ye do these things , ye shall never fall . As the Apostle Peter assureth us , 2 Pet. 1 : 5 , 6 , 7 , 10. for itis the Elect , vvho are secured from full and final defection and Apostasie , Mat. 24 : 24. Mark. 13 : 22. Rom. 11 : 5 , 7. & 9 : 11. & 8 ▪ 33. Mat. 24 : 31. Mark. 13 : 27. and the promise of Salvation is made to such , as shall endure to the end . The Crown is for the Overcomers , & such as are faithful to the death , Mat. 10 : 22. & 24 : 13. Mark. 13 : 1●… ▪ Revel . 2 : 10 , 11 , 17 , 26 , 27 , 28. & 3 : 5 , 1●… , 21. All vvhich , and the like , are sct dovvne , that hereby his people might be rationally moved to a constant seriousness , in the working out of their owne Salvation , in fear & trembling ; and the forevvarnings given of the great difficulty of reaching the end of our faith , the salvation of our souls , because of the many Active , Vigilant , Indefatigable , Subtile , and Insinuating adversaries , who by good words & faire speaches , vvill readily deceive the hearts of the simple , are to avvaken the more His people to be sober & vigilant , because their Adversary , the Devil ( vvho acteth and moveth his under-agents , in their several Modes , Methods and Motions , so as he may best , according to the various Tempers , Present Dispositions , Advantages or Disadvantages of such ▪ as he intendeth to seduce , vvhich he carefully studyeth , and plyeth for this end , obtaine his designed end , their ruine and destruction ) as a roaring lyon , walking about seeking whom he may devoure . And this calleth them to haste out of their slumber and security , lest their Adversary , who will be loath to misse his Opportunity , surprize them , to their great losse and disadvantage . It is , Beloved , high time novv to awake , to look about us , to consider where we are , upon vvhat ground vve stand , vvhether the Enemy or we have the advantage , hovv and in vvhat Postour vve are , to rancontre with deceivers , that seek to cheare us of all , of our souls , and of our Salvation , because they vvould cheat us of the Lord our Righteousness , and dravv us off the pathes of life , that vvhen vve come to die ( beside the unspe akable great losse vve vvould thereby be at , even here , in missing the comfortable accestes to God , through lesus Christ , the inflowings of grace & strength for spiritual duty , through the Lord our Strength ; the sweet communications of peace and joy in the holy Ghost ; the shedings abroad of the love of God in our hearts , by the holy Ghost , vvhich is given unto us , and the full assurance of hope , through the Lord Iesus our hope ) vve might be frustrated of all our expectations ; and finde that all that , vvhich Men made us grip to , lay hold on , and leane unto , in stead of Christ , vvas but a meer shadow , and a lie in our right hand , to the unexpressible griefe , vexation and sorrovv of soul , vvhen all should end in a dreadful and horrible disappointment . But let us not think , that our Purposes , firme-like Resolutions , to adhere to the Truth , and our present Abhorrence at , and Detestation of errours novv broached , to the overturning of the very foundations of true Christianity , vvill sufficiently guaird us from , and make us proof against the shotes and assaults of these crafty seducers : Nor think ▪ that our learning and knovvledge in the Theory of the Truth ; nor our Abilities to rancontre Sophisters , vvill secure us from a fall : let us not think that the Enemies are contemptible , and therefore vve need be the less anxious ; nor yet think that former experiences & throughbearings , in the like cases , vvill be a pillow , vvhereupon vve may novv lay our selves downe to sleep : If vve do , vve shall certanely deceive ourselves , if all our strength & standing be in ourselves , and through ourselves ; and if this be the ground of our hope , the Righteous Lord , in his holy justice , may give us up to be a Prey : Peters instance should never be forgotten b●… us : and such as tempt the Lord have no ground to expect his last issue . Our strength must be in Christ : to the rock of ages must vve flee : to our chambers in Him must vve retire , and there must vve hide ourselves : on Christs lee side can vve only ride salfe , and be free of the hazard of the storme . To Him therefore must our recourse be dayly , by new & fresh acts of Faith. In and through Him and His Influences , communicated according to the tenor of the Covenant of grace , through Faith eyeing the Promiser , the Promise , vvith the Price purchaseing , and so dravving and s●…king Light , Direction , Strength , Stability , and vvhat our present exigent calleth for , must vve think to stand : and happy they , vvho conscious to themselves of their own weakness and convinced of the insufficiency of all things ▪ vvithin them , in Godly fear hide themselves under the wings of the Almighty , and get in into this Strong hold , resolving there to abide , and there to be secured from all their Adversaries , vvithin , or vvithout : These humble fearers may expect a saife & noble outgate ; vvhen more strong-like & more confident adventurers , shall ( being left to themselves , because trusting in themselves ) shamefully fall , and be triumphed over by the Enemie , to the griefe of the Godly , and for a snare to others . The best vvay then , to keep the faith of Christ , vvhich many are novv seeking to shake , and to loose us from , is to be exerciseing the faith of Christ. The serious and upright practiseing of the Gospel is the only best mean to keep thee firme in the profession of the Gospel : vvhen the Gospel vvith thee , is not a fevv fine notions in the braine ; but is heavenly and necessary Truth sunck into the heart , and living and acting there ; it vvill keep thee , and thou will owne it , more firmly and steadfastly , in a day of tryal . Thy walking in Christ , and working and living , by Him living in thee , will so root thee in the Gospel truth , that enemies will pull in vaine , when seeking to overthrow thee . The Gospel of the grace of God , received and entertained in thy soul in love , and constant sutable improvement , will fortifie thee , and secure it self in thee , so that vehement blasts shall but contribute to its more fixed abode , and more fruteful actings in thee . Live up then to the Gospel , and so be sure of it , and be saife in it . I mean , let Christ live in thee , as thy all , and cast all thy care and cumber on Him ; lay all thy difficulties before Him ; lean all thy weight upon Him ; draw all thy necessities out of Him ; undertake all thy duties in Him ; be strong in Him , and in the power of His might ; let Him by thy Counseler , Conductor , Leader , Teacher , Captain , Commander , Light , Life , Strengh and all , so shall thou stand , and have cause to glory , even in thy infirmities , for thou shalt finde the power of Christ resting upon thee , and thou shalt have cause to say , Therefore I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for Christs sake : for when I am weak , then am I strong : Remember that great word , Phil. 4 : 13. I can do all things , through Christ , which strengtheneth me . It hath bin the usual and ordinary question of Beleevers ; How shall we make use of Christ for Sanctification . To this great and important question ; I , ( though the meanest and most unfit for such a work , of all that God hath sent to feed his flock ) have adventured or endeavoured , at least , to give such as truely desire to cleanse themselves from all filthiness of the flesh and Spirit , perfecting holiness in the fear of God , some satisfation herein , laying before them , some plaine directions , framed to their capacities , and suited to some of their most ordinary and usual cases ; some whereof are more comprehensive ; & others , more particular , may be looked upon as exemplary instances , serving for other cases of the like nature ; for hardly could every particular circumstan●…iat case be particularly spoken to , and some might judge that to be superfluous . If thou , in the light & strength of Christ , shalt really practise what is here pointed forth , I may be confident to say , thy labour shall not be in vaine in the Lord , & thou shalt attaine to another sort of holiness ▪ than that , which Proud pretenders boast of ; & shalt be far without the reach of that snare , which unstable souls are too readily entangled with . I meane , the plausible pretension of more than ordinary sanctity , which yet is but forced , feigned , constrained , mostly external , & framed to cause some admiration in beholders , whom they intend to make a prey of . This shall be no temptation to thee , who by experience findeth a more saife , satisfying , full , free , easy , pleasant & heartsome way of mortifying lusts , growing in grace ▪ & in the knowledg of Jesus Christ ▪ & so perfecting holiness ▪ by runing immediatly to Christ , & by living in & upon Him , who is mad of God to us , Wisdom , Righteousnes , Sanctification & Redemption . That the Lord may blesse the same to thee , for this end ▪ shall ●…e and is the desire and prayer of Him , who is thy servant , in the work of the Gospel . I. B. CHRIST , The Way , the Truth , & the Life . Or A discovery of the right way of making use of Christ , for Sanctification : From IOHN . XIV . 6. Iesus sayeth unto them , I am the Way , & the Truth ▪ & the Life ; No man cometh unto the Father but by Me. CHAP. I. The introduction , with some generall observations from the cohesion . DOubtlesse it is alwayes usefull , yea necessary , for the children of God , to know the right way of making use of Christ , who is made all things to them which they need , even Wisdome , Righteousnesse , Sanctification , and Redemption ▪ 1 Cor. 1 : 30. But it is never more necessarie for beleevers to be cleare & distinct in this matter ▪ than when Satan by all meanes is seeking to pervert the right wayes of the Lord ; and one way or other to lead souls away , and draw them of Christ ; knowing that if he prevail here , he hath gained his poynt : and therefore he endeavoureth not only to darken it by error , either more grosse , or more subtile ; but also to darken it by mistakes , and prejudices ; whence it cometh to passe , that not only Strangers are made to wander out of the way , but oftentimes many of his owne people are walking in the darknesse of ignorance and mistakes , and remaine leane through want of the reall exercise of the Life of faith , which would make them fat & flourishing ; because it would make them strong in the Lord , and in the power of his might , and to grow up in Christ in all things . The clearing up then of this truth cannot but be most seasonable now , when Satan is prevailing with many , whom he cannot get tempted to loosenesse and profanitie , to sit downe upon some thing , which is not Christ ; and to rest upon something within themselves , distinct from him , both in the matter of Iustification , and Sanctification . This subtile Adversary is now setting some a work , to cry up , by preaching , speaking and printing , a way to heaven , which is not Christ , a kinde of morality , civility and outward holinesse , whereupon the soul is to rest : and this holinesse , not wrought and effectuated through the strength of Iesus , by faith sucking life and furniture from him ; but through our owne art and skill ; which in effect is nothing but an extract of refined Popery , Socinianisme , and Arminianisme , devised and broached of purpose , to draw the soul off Christ ; that he may stand upon his owne legs , and walk by his owne power , and thank himself , at least in part , for the crown , at length . Further , through the great goodnesse of God , the true way of a soul's justification is admirablie cleared up ; and many are , at least theoretically , acquanted therewith ; and many also practically , to the quieting of their wakened consciences , and stopping the mouth of their accusers , and obteaning of peace , joy , and the lively hope of the everlasting crowne : yet many a gratious soul professe their unacquantednesse with the solide and thriveing way of usemaking of Christ for grouth in grace and true Sanctification . Therefore some discovery of the truth here cannot but be usefull , seasonable , yea and acceptable unto them : If He , who is the Truth , would give grace to understand , and to unfold this so necessary and alwayes advantagious a Truth ; and would help to write of and explaine this Truth , by faith in him , who is here said to be the Truth ; then should we have cause to blesse and magnifie his name : But if he ▪ because of sin , shall hide himself , and not let out those beames of light , whereby we might discover light , we shall but darken counsell with words without knowledge , and leave the matter as uncleare , as ever . Therefore is it necessarie , there be both in him that writeth , and in such as reade a single dependence on him , who is given for a leader , Esa. 55 : 5. and hath promised to bring the blinde by a way , which they knew not , and to lead them in paths that they had not known , and to make darkness , light before them , and crooked things streight ▪ Esa. 42 : 16. that thus by acting faith on him , we may finde , in so far , the truth of this verified , viz. That he is the Way the Truth , and the Life . Now for clearing up of this matter , we would know , That our Lord Iesus , from the beginning of this Chapter is laying downe some grounds of consolation , sufficient to comfort his Disciples , against the sad newes of his departure and death ; and to encourage them against the feares they had of much evill to befall them , when their Lord & Master should be taken from them ▪ Which is a sufficient proof of the tender heart of Iesus ▪ who alloweth all his followers strong consolation , against all ▪ feares , hazards ▪ troubles and perplexities , which they can meet with in their way . He will not leave them comfortlesse ; and therefore he layeth downe strong grounds of consolation , to support their drouping and fainting hearts ; as loving to see his followers rejoyceing alwayes in the Lord , and Singing in the wayes of Zion ; that the world may see , and be convinced of a reality in Christianity , and of the preferablenesse of that life , notwithstanding of all the troubles that attend it , unto any other , how sweet and desireable so ever it may appear to flesh and blood . In prosecution of which designe , he told them vers . 4. that they knew wh●…ther He went , and the way also ▪ which he was to take , and by which he was to bring them to the Father to the mansions spoken of , and so to life eternall . But Thomas rashly and incredulously ( as too usually he did Chap. 11 : 16. and 20 : 25 ) venteth himself , and little lesse then contradicteth his Master , saying vers . 5 ▪ We know not whither thow goest , and how can we know the way ? wherein we have an emblem of many a beleever , who may have more grace and knowledge of God and of Christ , than they will be able to see , or acknowledge that they have , what through temptations ; inward distempers ; sense of their many defects and great ignorance ; strong desires of high measures ; clearer discoveries of the vastnesse of the object ; mistakes about the true nature of grace , despiseing the day of small things ; and indistinctnesse as to the actings of grace , or want of understanding and right uptaking of grace , in its various out goings , and actings under various notions , and the like ▪ Whereupon Christ , after his usuall manner , taketh occasion to clear up that ground of consolation further unto them ; and to let them see the true way of coming to the Father , that thereby they night be helped to see , that they were not such strangers unto the way , as they supposed ; and withall he amplifieth ; and layeth out the properties and excellencies of this way , as being the true and living way , and the only true and living way ; and that in such a manner , as they might both see the way to be perfect , full , saife , saving and satisfying ; and also learne their duty , of improving this way alwayes , and in all things , untill they came home at length to the Father : saying I am the Way , the Truth and the Life : no man cometh to the Father but by me . Christ then , saying , that He not only is the Way to the Father , even the true way ; but that he is so the true way , as that he is also Truth it self ▪ in the abstract , and so the Living way , that he i●… Life itself , in the abstract , g●…eth us ground to consider , after what manner it is , that He is the Truth , and the Life , as well as the Way ; and that for the clearing up and discovering of His being an absolutely perfect , transcendently excellent , incomparably preferable , and fully satisfying way , usefull to beleevers in all cases , all exigents , all distresses , all difficulties , all tryals , all temptations , all doubts , all perplexities ; & in all causes or occasions of distempers , feares , faintings , discouragements &c. which they may meet with in their way to heaven . And this will lead us to cleare up the duty of beleevers , on the other hand , and to shew how they should , in all their various cases and difficulties , make use of Christ , as the only alsufficient Way to the Father , and as Truth and Life in the way , and so we will be led to speak of Christs being to his people all that is requisite for them here in the way , whether for justification or sanctification , and how people are to make use of him , as being all , or as being made of God to us Wisdom , Righteousnesse , Sanctification and Redemption . 1. Cor. 1 : 30. Ere we come to the words in particular , we would look upon them , as having relation to Thomas his words , in the preceeding verse . wherein he did little lesse , then contradict what Christ had said in the 4 vers . and learne severall very comfortable points of doctrine , as . First . THat Iesus Christ is very tender of his followers , and will not cast them off , nor upbraide them for every escape , whereby they may provock him to anger and grieve his Spirit ; but gently passeth by many of their faileings , when he findeth they are not obstinate in their mistake , nor perverse in their way : for how gently and meekly doth He here passe over Thomas his unhandsome expression , findeing that Thomas spoke here , not out of obstinacy and pertinaciousnesse , but out of ignorance and a mistake . And the reason is because 1 Christ knoweth our infirmitie and weaknesse , and is of a tender heart , and therefore Will not break the bruised reed . Esa. 42. Well knoweth He , that rough and untender handling would crush us , and break us all in pieces . And 2. He is full of bowells of mercy , and can have compassion on them that are out of the way and can be touched with the feeling of our infirmities . Heb. 4 : 15. & 5 : 2. Which truth , as , upon the one hand , it should encourage all to choose him for their leader , & give up themselves to Him , who is so tender of his followers ; so , upon the other hand , it should rebuke such as are ready to intertaine evill and hard thoughts of Him , as if he were an hard Master , and ill to be followed : and put all from interteaning the least thought of his untendernesse , and want of compassion . But moreover . Secondly . WE see , That weaknesses and corruptions breaking out in beleevers , when they are honestly and ingenuously laid open before the Lord , will not scarre Him away : But rather engadge Him the more to helpe and succour . Much of Thomas his weaknesse and corruption appeared in what he said : yet the same being honestly and ingenuously laid open to Christ , not out of a spirit of contradiction , but out of a desire to learne , Christ is so far from thrusting him away , that He rather condescendeth the more , out of love and tendernesse , to instruct him better , and to cleare the way more fully . And that because 1. He knoweth our mould and fashion , how fecklesse and frail we are , and that if he should deal with us according to our folly , we should quickly be destroyed . 2. He is not as Man , hasty , rash , Proud ; but gentle , loving , tender and full of compassion . 2. It is his office and proper work to be an instructer to the ignorant , and a helper of our infirmities and weaknesses , a phisitian to binde up and cure our sores & wounds . Who would not then willingly give up themselves to such a teacher , that will not thrust them to the door , nor give them up to themselves , alwayes when their corruptions would provoke Him thereunto ? And what a madnesse is this in many , to stand aback from Christ , because of their infirmities ; and to scarre at Him , because of their weaknesse , when the more corruption we finde the more should we run to him ? and it is soon enough to depart from Christ , when he thrusts us away ; & sayeth , he will have no more to doe with us : yea he will allow us to stay , after we are , as it were , thrice thrust away : only let us take heed , that we approve not ourselves in our evils , that we hide them not , as unwilling to part with them , that we obstinatly maintaine them not , nor ourselves in them : but that we lie open before him , and deal with him , with honesty , ingenuity and plainnesse . Thirdly . WE see further , That ignorance ingenuously acknowledged and laid open before Christ puts the soul in a faire way to get more instruction . Thomas having candidely , according as he thought , in the simplicity of his heart , professed his ignorance , is in a faire way now to get instruction : for this is Christs work to instruct the ignorant , to open the eyes of the blinde . Why then are we so foolish , as to conceale our ignorance from him , and to hide our case and condition from him : and why doth not this commend Christ's School to us so much the more ? why do we not carry as ingenuous schollars , really desireous to learn●… ? But. Fourthly . WE may learne . That our ill condition , and distempers put into Christs hand will have remarkable ou●…gates , and an advantagious issue ; seeing Christ taketh occasion here from Thomas his laying open his condition , not without some mixture of corruption , to cleare up the truth , more fully and plainely , than it was before : for hereby 1. Christ giveth an open declaration of the glory of his power , mercy , goodnesse , wisdome &c. 2. He hath occasion to give a proof of his divine art , and glorious skill of healing diseased souls , and of making brocken bones stronger than ever they were 3. Thus he effectually accomplisheth his noble designes , and perfecteth his work , in a way tending to abase Man , by discovering his infirmities , and failings ; and to glorifie Himself in his goodnesse and love . 4 Thus he triumpheth more over Satan , and in a more remarkable and glorious manner destroyeth his works . 5. Thus he declareth how wonderfully he can make all things work together for good to his chosen ones , that love him , and follow him . 6 Yea thus he engadgeth souls to wonder more at his divine wisdome and power ; to despaire lesse in time comeing , when cases would seem hard ; to acknowledge his great and wonderfull grace , and his infinite power and wisdome , that can bring death out of life ; and also to be more sensible of the mercy , and thankfull for it . O beleever ; what matter of joy is here ? how happy art thou , that hath given up thy self to him ! Thy worst condition can turne to thy advantage . He can make thy ignorance , vented with a mixture of corruption , turne to the increase of thy knowledge . Blesse him for this ; and with joy and satisfaction , abide thou under his tutory & at his school . And withall be not discouraged ▪ be thy ●…ase of ignorance and corruption what it will ▪ lay it out before him with sincerity and singlenesse of heart , and then thou mayest glory in thine infirmities , that the power of Christ may rest on thee 2 Cor. 12 : 9. for thou shalt see , in due time , what advantage infinite love and wisdome can bring to thy soul thereby . May not this be a strong motive to induce strangers to give up themselves to him , who will sweetly take occasion at their failings , and short comeings , to helpe them forward in the way ? and what excuse can they have , who sit the call of the gospell , and say in effect they will not goe to Christ because their case is not good . And oh that beleevers were not sometimes led away with this errour of scarring at Christ , because of Infirmities seen and discovered ! Fiftly . IT is remarkeable , that , as the disciples did ofttimes vent much of their carnall conceptions of the kingdome of Christ , as apprehending it to be some carnall , outward , pompous , stately , and , upon that account , desireable condition ; so there might be much of this carnall apprehension , lurking under this acknowledgment and question of Thomas : And the Lord , who knew their thoughts , doth here wisely draw them off those notions ▪ and 〈◊〉 them about another study : To tell us , That it is ●…est and most usefull and profitable for us , to be much taken up in the study & sear●… of necessary and fundamentall truths and particularly , of the way to the father , for 1. Here is the substantiall food of the soul : other notions are but vaine , and oftentimes they make the case of the soul worse ; but the study of this is alwayes edifying . 2 The right understanding of this , & other fundamentall truthes , will not puff up , but keep the soul humble , and will make the soul active and diligent in duty . 3 The fruite of this study is profitable , and lasting . 4 And the right uptaking of these truthes will discover the vanity of other sciences , falsly so called , and the folly of spending our time about other things . 5 The right understanding of this fundamentall ▪ will helpe us to understand other truthes the better . 6 A mistake in this and such like fundamentals , or the ignorance of them , is more dangerous , then the ignorance of or a mistake in other things . Oh if this were teaching us all , in humility , to be much in the study of such fundamentall necessary truthes , as this is : and to guaird against a piece of vanity in affecting knowledge , the effect of which , is nothing but a puffing of u●… up with pride & conceite . Sixtly . WE may here take notice of what may serve to discover Thomas his mistake , and what is the ground of Christ's assertion vers . 4. which Thomas doth little lesse than contradict vers 5. viz. That such as had any acquantance with Christ , did , according to the measure of their knowledge of him , both know heaven , and the way to it , whence we see those truthes . 1 Persons may have some reall acquantance with Christ , and yet be , for a time , very indistinct in their notions about him , and apprehensions of him : They may know Christ , in some measure ; and yet look upon themselves as great strangers to the knowledge of heaven , and be oft complaineing of their ignorance of the right way to heaven . 2. Where there is the least measure of true acquantance with Christ , with love to him , and a desire to know more of him , Christ will take notice thereof , though it be covered over with a heap of mistakes , and accompanyed with much ignorance , weaknesse , and indistinctnesse . He seeth not as man seeth : which is good newes to some , that are weak in knowledge , and unable to give any good account of any knowledge they have , yet one thing they can say , That he who knoweth all things , knoweth that they love him . 3. Various are the dispensations of Gods grace unto his owne : to some he giveth a greater , to others a lesser measure of knowledge of the mysteries of the kingdom of heaven ; And to one & the same person , more at one time than at another : Various are his manifestations and outlettings of grace and love . Small beginnings may come to much at length . Thomas , and the rest of the disciples , had but little cleare and distinct apprehensions of the way of Salvation through Iesus Christ ▪ and yet ere all was done , they attained to such a measure of understanding in the mysteries of God , as that we are said to be built upon the foundation of the Apostles ; Christ Iesus being the chief corn●…r stone Ephes. 2 : 20. This should teach the best much sobriety , and not to judge of all by themselves ; or to think , that Gods way with them must be a standart or a rule , whereby to judge of all the rest ▪ as if his way of dealing were one and the same with all . 4 The knowledge of Christ is all ; know him and we know heaven , and the way to it : for upon this ground doth Christ make good , what he had said , touching their knowing whither he went , & the way : and answereth the objection that Thomas did propose , viz , Because he was the way &c and they being acquant with him ( which here is presupposed ) were not ignorant of the place , whither he was going ; nor of the way leading thither . The knowledge then of Iesus Christ is a true and full compend of all saveing knowledge . Hence It is life eternall to know him Ioh. 17 : 3. They that know him , know the Father Ioh. 14 : 9. & 8 : 19. They that see him ▪ see the Father also Iohn . 14 : 9. He is in the Father , and the Father in him , Iohn . 14 : 10 , 11 ▪ & 10 : 38. & 17. 21. And so knowing him , they know heaven : for what is heaven else ▪ but the presence , and glorious manifestations of the Father : for when Christ speaks of his going to heaven , he sayeth , he was going to the Father . So knowing him , they knew the way , both how Christ was to goe to heaven , as our Cautioner , Head & Atturnay ; and how we must follow . Let then a Man have never so much knowledge , & be acquanted with the mysteries of all artes & sciences : & with the deepths of nature , and intrigues of States , and all the theorie of Religion ; if he be unacquanted with Iesus Christ , he knoweth nothing as he ought to know . And upon the other hand , let a poor soul , that is honest , and hath some knowledge of and acquantance with him , be satisfied , though it cannot discourse , nor dispute , nor speak to cases of consciences , as some others . If we know him , it matters not , though we be ignorant of many things , and thereby become lesse esteemed of by others . Here is the true teste , by which we may take a right ●…stimate of our owne or of others knowledge : The true rule to try knowledge by , is not fine notions , clear and distinct expressions : but heart acquantance with him , in whom are hid all the treasures of wisdome and knowledge Col. 2 : 3. O sad ! that we are not more taken up in this study , which would be a compendious way for us to know all ? Why spend we our money for that which is not bread , and our labour for that which will not profite us ? Why waste we our time and spirits , in learning this science , and that art , when alas , after we , with much labour and toyl , have attained to the youdmost pitch there , we are never one white the nearer heaven and happinesse ? yea it were well , if we were not further off ? Oh! if we were wise at length , and could think more on this one thing necessary ▪ and could be stirred up to lear●…e more of him , and to make this the subject of all our study , and labour ▪ CHAP. II Of the words themselves in generall . WE come now to the words themselves ; wherein Christ asserts that , He is ●…1 ) the Way ( 2 ) the Truth , ( 3 ) the Life . & ( 4 ) That no man cometh to the Father but by him . In them we learne those two things , in generall ▪ first The miserie of wretched man by nature : This c●…nnot be in a f●…w words expressed ▪ These words will point out those particulars thereof , which we will but mention . 1. That he is borne an enemie to , and living at a distance from God , by vertue of the curse of the bro●…ken covenant of life , made with Adam . 2. That he neither can , nor will returne to God , of himself . His way is not in himself ; He hath need of another to be his way . 3. That he is a blinde wandering creature , ready to take by wayes and to wander ; yea he loveth to wander : He goeth astray as soon as he is borne , speaking lyes . 4 ▪ He cannot discerne the true way ; but is blinded with prejudice thereat , and full of mistakes , he is nothing but a lump of error . 5 : He is dead legally , and really , how can he then come home ? How can he walk in the way , though it were pointed out to him ? 6. He , even when entred into the way , is subject to so many faintings , swoonings , upsittings &c. that except he get new quickening , he must lye be the way , and perish . In a word ▪ his miserie is such as cannot be expressed ; for as little as it is beleeved , and laid to heart ; or seen and mourned for , and ●…amented . Now fo●… a ground to our following discourse , I would pr●…sse the solide , through , and sensible apprehension of this , without which there will be no usemaking or application of Christ : for the whole need not the phy●…itian , but the sick : and Christ is not come to call the righteous , but sinners to repentance . Mat. 9 : 12. Marc. 2 : 17. Yea , beleevers themselves would live within the sight of this , and not forget their frailty : for though there be a change wrought in them , yet they are not perfect , but will have need of Christ as the Way , the Truth and the Life , till he bring them in , and set them down upon the throne , and crowne them with the crowne of life . And O happy they , who must not walk one foot without this guide , leading them by the hand , or rather carying them in his armes . Let all then , who would make use of Christ , remember what they were , and what they are , and keep the sense of their frailty and miserie fresh ; that seeing their need of him , they may be in better case to look out to him for help and supply , and be more distinct in their application of him . The Second generall is , That Christ is a compleat Mediator , throughly furnished for all our necessities : Are we at a distance from the Father : He is a Way to bring us together . Are we wandered out of the way : He is the Way to us . Are we blinde and ignorant : He is the Truth ▪ Are we dead : He is the Li●…e : Cuncearning this fulnesse & compleatnesse of his , we would marke those things . 1. That he is throughly fu●…nished with all things we stand in need of : the Way , the T●…uth and the Life ▪ He hath eye salve , cloothing , gold tryed in the fire , &c. For the Spirit of the Lord is upon him , and hath anoynted him . Esa. 61 : 1. 2. He is suteably qualified , not only having a fulnesse , and an all fulnesse , so that whatever we need , is to be had in him ; but also a suteable fulnesse answering our case to the life : are we out of the way . He is the Way , are we dead , he is Life &c. 3. He is richly qualified with this suteable good . He hath not only wisdome and knowl●…dge , but treasures of it , yea all the treasures thereof Col 2 : 3. There is fulnesse in him , yea it hath pleased the father that in him should all fulnesse dwell . Col. 1 : 19. Yea the fulnesse of the godhead dwelleth in him bodyly . Col. 2. 9. 4. Hence this is an upmaking compleatnesse & fulnesse : for we are said to be Compleat in him Col. 2 : 10. And he is said to be all and in all Col. 4 : 11 ▪ He fill●…th all in all . Ephes. 1. 23. 5. It is also a satisfying compleatnesse . The eye ▪ is not satisfied with seeing , nor the eare with hea ring , the avaricious man is not satisfied with gold , nor the ambitious man w●…th ho●…our : but still they are crying with the loch-leech give , give . But the man who getteth Christ is full ; he sitteth downe and cryeth , enough , enough ▪ and no wonder , for he hath all . He can desire no more , he can seek no more , for what can the man ▪ want , that is compleet in him ? 6 There is here that , which will answere all the objections of a soul , and these sometimes are not few . If they say , they cannot know the way to the Father ; then he is Truth , to instruct and teach them that , and so to enter them into it : and if they say , they cannot walk in that way , nor advance in it one step , but will faint and sitt up , succumb and fall by ; he answereth that . He is the Life , to put life , and keep life in them , and to cause them to walk , by putting a new principle of life in them , and breathing of new on that Principle . O thrice happy they who have fled to him for refuge ! It is easie for them , to answere all objections , and ●…avils of Satan , and of a false heart ; It is easie for them , to put Christ to answere all . And on the other hand , who can tell the misery of such , as are strangers to Iesus ? How shall their wants be made up ? how shall they answere challenges , accusations , temptations , doubts , feares , objections , and discouragements ●…ast up in their way ? O! should not this indeare the way of the gospell to us , & make Christ precious unto us ? Is it not a wonder that such an alsufficient Mediator , who is able to save to the uttermost all that come to God through him , should be so little regairded and sought unto , and that there should be so few , that imbrace him , and take him , as he is offered in the gospell ? How can this be answered , in the day of accounts ? what excuse can unbeleevers now have ? Is not all to be found in Christ that their case calleth for ? Is he not a compleat mediator , thorowly fournished with all necessaries ? Is not the riches of his fulnesse written on all his dispensations ? The mouthes then of unbeleevers must be for ever stopped . CHAP. III. How Christ is the way , in General . I am the way . WE come now to speak more particularly to the words ; and first of his being a Way . Our designe being to point at the way of use making of Christ , in all our necessities , straites and difficultyes , which are in our way to heaven : and particularly to point out the way , how beleevers should make use of Christ ▪ in all their particular exigences ; and so live by faith in him , walk in him , grow up in him , advance & march forward toward glory in him . It will not be amisse to speak of this fulnesse of Christ in reference to unbeleevers , as occasion offereth , because this will help to cleare the other . Before we can cleare up , how any can make use of Christ , we must speak some thing of their necessitie of him , and of his being furnished fitly , fully , richly & satisfylngly for their case ; and this will make the way of use making of Christ more plaine . While Christ then sayes I am the Way , he points out those things to us . first . That man is now estranged from the Lord , and in a wandering condition : He hath departed , from God ; he is revolted and gone . They are all gone out of the way . Rom. 3 ▪ 12. They goe astray , as soon as they are borne , speaking lies . Psal. 58 : 3. Nay not only so , but we ●…ove naturally to wander , and to run away from God ▪ as Ieremiah compleaneth of that wicked people Ier 14 : 10. Naturally , with the dromedary , we traverse our wayes . Ier. 2. 23. and run hither and thither , but never looke towards him . Nay we are like those spoken of Iob. 21 : 14. We desire not the knowledge of his wayes we will have none of him Psal. 81 : 11. Nor of his reproofs Prov. 1 : 30. Oh how sad is this ? And yet how is it more sad , that this is not beleeved , nor once considered . And that it is not beleeved , is manifest , for , 1. How rare is it to meet with persons , that are not very well pleased and satisfied with themselves and their condition ? They thank the Lord , it was ay well with them . They have no complaints . They see no wants , nor necessities . They wonder what makes folk complaine of their condition , of their evill heart , or of their hazard and danger . They understand not these matters . 2. Do we not finde people very quiet and at rest , though they remaine in the congregation of the dead P●…ov . 21 : 16. They sleep in a sound skinne , because they see no hazard . The thoughts of their condition never bereave them of one nights rest : no challenges have they ; all is at peace with them , for the strong man keeps the house . 3. How rare is it , to finde people exercised about this matter , and busied with it in their thoughts , either while alone , or while in company with others ; or once seriously thinking and considering of it , yea or so much as suspecting the matter ? 4 How rare is it to see any soul brocken in heart , and humbled because of this ? who is walking under this as under a load ? whose soul is bleeding upon the consideration of this ? Is there any mourning for this ? 5 Where is that to be heard , Men and brethren , what shall we do to be saved ? How shall we enter into the right way ? where is that good old way , that we may walk in it ? Few such questions and cases troubling consciences : and no wonder ; for a deep sleep is upon them . 6. How cometh it then , that the pointing forth of the way is so little hearkened unto ; Sure , were this naturall condition perceived , a report of the sure and saise way , would be much more welcome , then it is . Christ by his Messengers would not be put to cry so often in vaine . This is the way , turne in hither . Here is enough to convince of this ignorance , and in sensiblenesse : but it is his Spirit , which convinceth the world of sin , Iohn . 16. that must beare home this conviction . Secondly . It pointeth out to us this , That the way of man is not in himself Ier. 10 : 23. That is , That nothing he can do , can or will prove a way to him to the Father : for Christ is the Way , as excludeing all other meanes and wayes . And that man can do nothing to help himself into the way is cleare , for , 1. His way is ▪ is as darknesse Prov. 4 : 14. He knoweth no better , he is satisfied therewith , there he sleepeth and resteth . 2. He cannot , nor doth not desire to returne ▪ He hateth to be reformed . 3. Yea , he thinketh himself saise ; no man can convince him of the contrary , The way he is in seemeth right to him , though the end thereof be death , Prov. 14 : 12. & 16 : 25. 4. Every man hath his owne particular way , to which he turneth Esa. 53 : 6. some one thing or other , that he is pleased with , and that he thinks will abundantly carry him through , and there resteth he : and what these ordinaryly are , we shall hear presently . 5. In this his way , which yet is a false way , he trusteth Hos. 10 : 13. he leaneth upon it , little knowing that it will faill him at length , and that he and his hope and confidence shall perish . Is it not strange then to see men and women gaudeing about to seek their way , as it is said , Ier ▪ 2 : 36. as if they could finde it out ; or as if they could of themselves fall upon the way . What a lamentable sight is it , to see people , wearying themselves with very lies , Ezech. 24 : 12 ▪ and wearyed in the multitude of their owne counsells , Esa. 47 : 15. But what are those false and lying wayes , which men weary themselves in , and all in vaine , & which they choose & trust into , and yet are not the way , which will prove sa●… and sure ? Answere . It will not be easie to reckon them all up , we shall name some , that are principall , and most ordinary : such as , 1. Good purposes and resolutions , with which many deceive themselves , supposeing that to be all , which is required : and alas all their purposes are like to Ephraims goodnesse , like the early cloud and morning dew , that soon evanisheth : their purposes are soon brocken off , and soon disappointed , because made without counsell , Prov. 15 : 22. Many foolishly rest here , that they have a good minde to do better , and to amend their wayes , and they purpose after such a time or such a time , they shall beginne a new manner of life ; but their purposes never come to any effect , and fo at length they and their purposes both perish . 2. Some convictions and inward challenges . The word now and then p●…erceth them so far ; and ●…ore and sharpe dispensations from the Lord so far affecte their heart , that they see it is not well with them , and they are made with Saul to cry out , I have sinned 1 Sam. 15 : 24. and they advance no further , those convictions either die out againe , or work no further change : And poor souls they think because at such a sermon or such a Communion , they had some such convictions and sharpe challenges , therefore they imagine all is well with them ▪ when a Iudas may have convictions , sharper than ever they had . & a Felix Act. 24 : 25. 3. Convictions followed with some sort of amendement . Some may dreadfully deceive themselves with this , and conclude that all is right with them , and that the way they are in is saife & sure : because they have had convictions , which have been so effectuall , as to cause them amend many things , and become , as to many things , changed men & women , when alas their way is but a way of darknesse . still ; it is not Christ , they have never , come to him . Herod hearing Iohn Baptist had his owne convictions and amendements : for he did many things , Mark. 6 : 20. 4. Many rest upon their outward civility & morality , or negative holinesse . They cannot be challenged for grosse faults , and that is all the way they have to rest in : alas , could not a wicked Pharise●… say , as much as they , viz That he was no extortioner , unjust person , nor an adulterer , nor such as the publicane was , Luk. 18 : 11 ? How many heathens , as to this , shall outstripe such as professe themselves Christians ? and yet they lived and dyed strangers to the right way to happinesse . See what that poor young man said Luk. 18 : 21. 5. Some may win to more then civility , and attaine unto a kinde of outward holinesse , and outward performance of the duties of religion , such as hearing , reading , prayer , communicating ; and rest there , and yet perish : for that is but their owne way ; it is not the right way . Had not the foolish virgins lamps ? and did they not waite with the rest Matt. 25 ? and will not many say in that day , we have eaten and drunken in thy presence , and thou hast taught in our streats , to whom Christ shall answer , I know not whence you are , depart from me , all ye workers of iniquity ▪ Luk. 13 : 26 , 27 ? were not the jewes much in duties & outward ordinances ? and yet see how the Lord rejecteth them all , Esa. 1 : 11 , 12 , 13 ▪ 14 , 15 ▪ & 66 : 3. 6. Much knowledge doth deceive many . They think because they can talk of religion , speak to cases of consciences , handle places of scripture , and the like , that therefore all is right with them : when alas that is but a slippery ground to stand upon . The Phari●…ees sat in Moses seat , & taught sometimes sound doctrine : and yet were heart enemies to Jesus , Mat. 23. And will not many , think to plead themselves in to heaven . By saying , that they have Prophecyed in his name , Mat. 7 : 22 ? There is a knowledg that puffeth up 1 Cor. 13 : 2 ▪ Some there are , whose knowledge seemeth to be operative and practicall , and not meerly speculative . Some may escape the pollutions of the world through the knowledge of the Lord & Saviour Iesus Christ , and yet againe become entangled therein & overcome , so that their latter end is worse than the beginning , See 2 Pet. 2 20 , 21 , 22. knowledge , I grant , is good , but it is not Christ ; and so it is not the way to the Father : and many , alas leane to it , & are deceived , at last . 7. A kinde of seeming seriousnesse in the performance of duties , and in seeking of God , deceiveth many . They think because they are not conscious to their owne dissembling , but they look upon themselves as earnest in what they do , that therefore all is well . Sayeth not Christ , that not every 〈◊〉 that sayeth Lord , Lord , shall enter into the kingdom of God. Mat. 7 : 21 ? that is , not every one that reneweth their sutes , & ingeminateth their desires , cry and cry over againe , and as it were , will not give it over . And yet they come short of their expectation : did not the foolish virgins seem earnest and serious , when they continued waiting with the rest , and at length , cryed Lord , Lord open unto us ; and yet they were keeped at the door ▪ Many consider not that there is a secret and closse hypocrisie , that some may be under and not know it , as well as a grosse hypocrisie , and dissimulation , which may be easily observed : Will not many seek to enter in , that shall not be able ? Mat. 7 : 13. Luk. 13. 24. 8. Many may deceive themselves with this , that they are looked on by others godly discerning persons & ministers , as good serious Christians , and that they carry so handsomely and faire , that no man can judge otherwayes of them , than that they are good serious seekers of God. But alas the day is comeing , which will discover many things : and many one will be deceived both of themselves & of others . Not he who commendeth himself is approved ; but whom God approveth . 2 Cor. 10 : 18. Therefore Paul exhorts Timothie to study to show himself approved unto God , 2 Tim. 2 : 15. Men look only on the outside , and cannot see in to the heart ▪ but God searcheth the heart : and it is an easie matter to deceive Men : But God will not be deceived . 9. Some may suppose themselves in a saife and sure way , if they out stripe others in religious dutyes , and be much in extraordinary dutyes , when alas , for all that , the heart may be rotten . The Pharisee fasted twice a week . Luk. 18 : 12. and yet was but an enemie to Christ. O how deceitfull is the heart of Man ! 10. Inward peace and quietnesse of conscience ▪ may deceive some : and they may suppose that ●…ll is right with them , because they do nothing over the belly of their conscience . Their heart doth not accuse them of falshood and dissimulation in their way with God or Man ; but they do all things according to their light . No doubt that young Man , Luk. 18 : 21. spoke according to his judgment , and light , when he said , all these things have I observed from my youth . And Paul sayeth of himself ▪ Act. 23 : 1. that he had lived in all good conscience before God till that very day . Meaning , that even while he was a Pharisee unconverted , he had not thortured his conscience , nor done any thing directly against it , but had alwayes walked according to his light . See Act. 26 : 9. 11. A way of Zeal may deceive many ; who may think their case unquestionable , because they are Zealous for their way : and as they think their Zeal is pure zeal for God : was not Paul , while a Pharisee , very Zealous , when out of zeal to his way he persecuted ▪ the Church ? Phil. 3 : 6. See my zeal for the Lord , could a I●…hu . say , 2. King. 10 : 16. and the jewes had a zeal of God , but not according to knowledge , Rom. 10 : 2. and Christ tells us , that such as should persecute the Apostles unto death , wouldthink they did God good service Iohn . 16 : 2. 12. Some also may put it beyond question , that they are in the right way , because , they are more strick in all their wayes , than others , and will not so much as keep fellowship or company with them , saying , with those Esa. 65 : 5. Stand by , I am holier ▪ than thou , come not neare to me , who yet are but a smoak in Gods nose , & a fire that burneth all the day . 13. Some may rest on , and deceive themselves with their great attainments , and more then ordinary experiences . When alas ! we see to what a hieght some may come , and yet prove nothing ▪ Let such souls read with trembling that word of Paul Heb. 6 : 4 , 5. where we see some may come to be enlightened , to taste of the heavenly gift , to be made partakers of the holy ghost , to taste the good word of God , & the powers of the world to come ▪ and yet prove castawayes : taking these expressions as pointing forth some thing distinct from reall grace . Many such false wayes , wherein Men please themselves , might be mentioned : By these every one may see cause of Searching & trying , over & over againe . It is a dreadfull thing to be deceived here ; and it is best to put it to a tryall , when there is a possibility of getting the matter helped : and many may feare and tremble , when they see , they are not yet come the length of many such , as sit downe without Christ , and lose all their labour . O ▪ if this could put people to a serious examination & tryall of themselves , and of the nature of that way , wherein they are & rest at present ! Thirdly We might here observe . That this true & living way is but one for all . There is but one Mediator betwixt God & Man , 1 Tim. 2 : 5. One Mediator for both old & new Testament : the Seed of the woman : Howbeit the Lords dispensations with his people , in that one way , may be various ; as his way with his people under the Law is different from his way with his people under the gospell ; and his dispensations with individual beleevers , whether under the law , or under the gospell , is not the same in all things . And this should teach us to relinquish our owne wayes , and to enter into this one only way : and it should move such as are in this way , to study unity and agreement among themselves ; and yet not inferre or suppose that Gods way with them must be in all things alike . Yea , though the Lords way with them be different from his way with others , & more dark , disconsolate , and bitter ; yet let them be quiet and silent before the Lord , and acknowledge his goodnesse , that hath brought them into the one only way ▪ Iesus Christ , and keepeth them there . But fourthly , the maine thing here , and which is obvious , is this , That Iesus Christ is the Way to the Father ▪ the one and only way , the soveraigne and excellent way : and he alone is this way . There is not another . Neither is there salvation in any other : for there is none other name under heaven given among men , whereby we must be saved , Act. 4 : 12. For clearing of this , we shall speak a little to those foure things , and show 1. What is our case , and what need we have of a way . 2. How Christ answereth this our case & necessitie , and is a fit way for us . 3. How he alone is this way , and answereth this our case . 4. What are the rare advantages & specialities of this way . And this will make way for our clearing up ▪ how Christ is made use of as a way by poor sinners . For the first of these , our present case & necessitie , something was spoken to it before : we shall reduce all to those two heads . The first is our state of guilt , and separation from God because of sin & guilt . The next is our state of wickednesse and enmity against God. As to the first , we may take notice of those things . 1. That sin originall and actuall hath separated us from God , and cast us out of his favour , and out of that station of favour & friendshipe , which once we were advanced to , in Adam . 2. That we are under Gods curse & wrath , and excommunicated from the presence of the Lord , by a sad , yet just , sentence , according to law , and so are under death . As to the next thing , we may take notice of those particulars 1. That we are impure and polluted with sin , and dayly iniquity . 2. That we are ignorant of the right way of returning into favour with God , seeking out to ourselves many inventions . 3. That we are impotent for any good work or commanded duty . 4. That not only so , but we are unwilling to do any thing that is good , or to enter into the way , when pointed out unto us ; ye●… we are enemies to God by wicked works , & have an innate hatred to all his wayes . 5. We desire not to be out of the condition whereinto we are : there we love to lie and sleep , and desire not to be roused up or awakened . 6. We are under the power & command of Satan , who leadeth us out of the way , yea & driveth us forward in the wrong way to our per●…tion . These things are plaine & undeniable , and need no further confirmation , though alas ! it is little beleeved & laid to heart by many . For the second , How Christ answereth this our ●…ase and necessitie . He is a way to us , to helpe us out of both these , both out of our state of guilt , and separation ; and out of our state of wickednesse , & enmity . And first he helpeth us out of our state of guilt & separation . 1. By Taking away our guilt & sin , being made sin for us , who knew no sin , that we might be made the righteousnesse of God in him 2 Cor. 5 : 21. He hath filled up the great gap betwixt God & us , with his body , and hath made of it , as it were , a bridge , by which we may goe over unto the Father : we enter now into the holyest by the blood of Iesus , by a new & living way , which he hath consecrated for us , through the vail , that is to say , his flesh , Heb. 10 : 19 , 20. we are now brought neer by his blood , Ephes. 2 : 13. So that through him we are restored againe to friendship with God , & made one with him : for Christ the Mediator hath made both one , reconcileing jewes & Gentils both unto God , in one body , by the crosse , having slaine the enmity , Ephes. 2 : 16. 2. By taking way the curse & wrath , that was ●…ue to us , being made a curse for us , Gal. 3 : 13. So that he is become our peace , and through him , we have an accesse by one Spirit unto the Father , and are no more strangers & forreigners , but fellow citizens with the saints , and of the houshold of God , Ephes. 2 : 14 , 18 , 19. He is set forth to be a propitiation through faith in his blood , Rom. 3 : 25 , 1 Iohn . 2 : 2. & 4 : 10. by him have we now received atonement Rom. 5 : 11. Next , He helpeth us out of our state of wickednesse & enmity . 1. By taking away our impurity and uncleannesse , by washing us & cleansing us in his blood Ephes. 5 : 26. 27. Col. 1 : 22 ▪ having purchased grace for us Ephes. 1 : 3. we are blessed with all spirituall blessings in Him : He applyeth his merites and layeth the foundation of grace & holinesse in the soul , & carryeth on the work of mortification and vivification , and so , killing the old man by his Spirit , both meritoriously & efficiently , he cleanseth and washeth . Hence we are said , to be Baptized with him in his death , and buryed with him by baptisme into death , that we should walk in newnesse of life : and so our old Man is crucified with him , that the body of sin might be destroyed that henceforth we should not serve sin , Rom. 6 : 3 , 4 , 6. And for our dayly infirmities & escapes , whereby we pollute ourselves his blood is a fountaine opened to the house of David & to the inhabitants of Ierusalem , for sin & uncleannesse Zach. 13 : 1. and to this fountaine he bringeth , by the spirit of repentance , which he , as an exalted prince , bestoweth . Act. 5 : 31. & by faith . So 1 Ioh. 2 : 1. If any Man sin , we have an advocat with the Father , &c. 2. As for our ignorance & blindnesse , he taketh that away , being given for a light to the Gentiles . Esai . 42 : 6. & 49. 6. Luk. 2. 32. He is sent to open the blinde eyes Esa. 42 : 7. to bring out the prisoners from their dark prisons , Esa. 42 : 7. & 61 : 1. Yea , he is anoynted for this end . So that such as walk in darknesse see a great light , and they that dwell in the land of the shadow of death , upon them the light hath shined , Esai . 9 : 2. Mat. 4 : 15. and he hath eye salve to give Revel 3 : 18. 3. He is qualified for taking away our impotency : so that through Him , we can do all things , Phil. 4 : 13. When we are weak , we are strong in him , who is our strength , and liveth in us , 2 Cor. 12. 10. Gal. 2 : 20. Hence He worketh in us both to will , & to do , of his owne good pleasure , Phil. 2 : 13. 4. He also taketh away our naturall aversenesse , unwillingnesse , wickednesse & hatred of his wayes , making his people willing , in the day of his power . Psal. 110. So he taketh away the enmitie that is in us Col. 2 : 20 , 21. and reconcileth us to God , and to His wayes , that our hearts do sweetly comply with them , and we become most willing and glade to walk in them : yea & to run the way of his commandements through his enlarging of our hearts , Psal. 119 : 32. 5. He likewise taketh away that desire and willingnesse ; which we have to lie still in our naturall condition ; by convinceing us of the dreadfull hazard thereof , through the Spirit of conviction , whereby he convinceth the world of in ▪ Iohn . 16 : 8. and circumciseth their care to hear , & maketh them willing to hearken to the counsel of God. 6. As for the power & Dominion of Satan , he breaketh that , by leading captivity captive . Ephes. 4 : 8. Psal. 68 : 18. and spoiling the strong Mans house : for he is come to destroy the works of the devil , 1 Iohn . 3 : 8. and He spoileth principalities & powers , Col. 2 : 15. Thus , as captaine of salvation , he leadeth them out as a conquerour ; having payed the price , he delivereth also by power and authoritie , from the hand of this Jailour . And thus we see , how he answereth our case and necessitie , and is a fit way for us : and though this be not questioned ; yet little is it beleeved and considered , and lesse put in practise . And as for the Third particular . That He alone is this way , and answereth our case herein ▪ it needeth not be much spoken to , since it is clear and manifest , confirmed by the experience of all generations , and the disappointments of fools , who have been seeking other wayes . Angels in heaven cannot do our businesse . They cannot satisfy justice for 〈◊〉 ▪ nor have they any power over our heart to turne it as they will ; nay they are not acquanted with our secret thoughts , that cabinet is keept closse from them , and reserved as the peculiar privilege of God alone . The blood of bulls and goats can not do it : for the Apostle tells us , that it is impossible that that should take away sin , Heb. 10 : 4. That blood shed according to the law did cleanse ceremonially , but it is only the blood of Iesus , typified by that , which cleanseth really : so that we are sanctified through the offerring of the body of Jes●… Christ once for all . Heb. 10 : 10. No paines or labour of ours can avail here . The Lord will not be pleased with thousands of rams , or with ten thousands of rivers of oil . He will not take our first borne for our transgression , nor the Son of our body for the sin of our soul , Micah . 6 : 7. Ordinances and meanes will not do it , nor any invention of our owne , No man can by any meanes redeem his brother , or give to God a ransome for him , for the redemption of the soul is precious & ceaseth for ever . Psal. 49 : 7. 8. He alone hath laid downe the price ; all our sufferings , prayers , teares , labours , pennances , and the like , signifie nothing here ; they cannot satisfie justice for one sin . As to the fourth particular , viz the singularity of this way , Those things make it manifest and apparent . 1. This is such a way , as can discover it self , and make it self known unto the erring traveller : Christ Iesus is such a way , as can say to the wandering soul , This is the way walk in it , Esa. 30 : 25. No way can do this . This is comfortable . 2. This way can not only discover it self to the wandering traveller ; but also it can bring folk into it . Christ can bring souls unto himself , when they are runnig on in their wandering condition , He can move their heart to turne in to the right way , put grace in their soul for this end , beginne resolutions in them , and sow the seed of faith ; and so stay their course , which they were violently pursueing , and make them look about and consider what they are doing : as the former was good newes to poor blinde and witlesse creatures , that were wandering , and knew not whither they were going ; so this is good newes to poor souls , that finde their heart inclineing to wander , and loving to goe astray . 3. This way can cause us walk in it , If we be rebellious and obstinate . He can command with authoritie : for he is given for a leader and a commander , Esa. 55 : 4. How sweet should this be to the soul , that is weighted with a stubborn , untractable and unperswadable heart , that He , as a King , Governour , & Commander , can with authoritie draw , or drive , and cause us follow and run ? 4. This way is Truth ▪ as well as the Way , So that the soul that once entereth in here is saife for ever , no wandering here : The wayfareing men though fooles shall not erre in this way , Esa. 35 : 8. He will bring the blinde by a way that ▪ they knew not , and lead them in paths that they have not knowne ; he will make darknesse light before them , and crooked things streight , those things will he do unto them , and not forsake them . Esai . 42 : 16. 5. This way is also Life : and so can revive the fainting and weary travailer : He giveth power to the faint , and to them that have no might , he Increaseth strength : Yea , he renowes their strength , and makes them mount up with wings as eagles , and run and not be weary , and walk and not faint , Esa. 40 : 29 , 31. and so he giveth legs to the traveller : yea he carryeth the lambs in his bosome Esa. 40 : 11. O! who would not walk in this way ? what can discourage the man that walketh here ? what can he feare ? no way can quicken or refresh the weary man. This way can do it : yea it can quicken one that is as dead , and cause him march on with fresh alacrity and vigour . 6 From all these it followeth , that this way is a most pleasant , hartsome , desireable and comfortable way . The man is saife here , and he may sing in the wayes of the Lord , Psal. 138 : 5 ▪ for wisdomes wayes are wayes of pleasantnesse , and all her paths are peace Prov. 3 : 17. He is a Way , that is Food , Physick , cordials , and all that the poor traveller standeth in need of , till he come home . From all which , ●…re we come to particulars , we shall in generall shortly point out those dutyes , which natively result thence by way of use . 1. O! what cause is there here for all of us to fall on wondering , both that God should ever have condescended to have appointed a way , how sinners and rebells , that had wickedly departed from him , and deserved to be cast out of his presence and favour for ever , might come back againe , and enjoy happinesse and felicity , in the friendshipe and favour of that God , that could have gote the glory of his justice in our destruction , and stood in no need of us , or of any thing we could do : as also , that he appointed such a way , That Iesus Christ , his only Son should , to speak so , lie as a bridge betwixt God and sinfull rebells , and as a high-way that they might returne to the great God , upon him : Let all the creation of God wonder at this wonderfull condescending love of God , that appointed such a way ; and of Christ , that was content to lou●… so low , as to become this way to us , this new and living way ▪ and that for this end , he should have taken on flesh , and become Emmanuel , God with us , and taberrackled with us , that through this vaile of his flesh , he might consecrate a way to us . Let angels wonder at this condescendency . 2. Hence we may see ground of being convinced of those things 1 That naturally we are out of the way to peace and favour with God , and in a way that leadeth to death , and so , that our miserie and wreatchednesse , so long as it is , so , cannot be expressed . 2. That we can do nothing for ourselves , set all our wits a work we cannot fall upon a way that will bring us home . 3. That it is madnesse for us to seek out another way , and to vex ourselves in vaine , to run to this and to that meane , or invention of owr owne , and be found fools in end . 4. That our madnesse is so much the greater in this , that we will turne to our owne wayes , that will fail us , when there is such a noble and excellent & every way satisfying way prepared to our hand . 5. That our wickednesse is so desperat , that the way , which is pointed out to us , doth not please us , and that we will not enter into it , not walk in it , 6. That this Way , which is also the Truth and the Life , is only worth the Imbraceing , and is only saife and sure : we should be convinced and perswaded of the worth , sufficiency and desireablenesse of this way . Reason with ordinary light from the word may teach these things ; But grace can only cary them into the heart , and make them take rooting there . 3. We may read here our obligation unto those particulars . 1. To turne our bak upon all other false and deceitfull wayes , and not rest there . 2. To enter into this way ; though the gate be narrow & straite , Mat. 7 : 13. Luk. 13 : 24. yet to strive to enter in . 3. To resolve to abide in that way as acquiesceing in it , resting satisfied with it , and this is to be rooted in him , Col. 2 : 7. & to dwel in him . 1 Iohn . 3 : 24. & to live in him or through him ! 1. Iohn . 4 : 9. 4. To walk in this way , Col. 2 : 6. that is , to make constant use of him , and to make progresse in the way , in & through him : to goe from strength to strength in him , drawing all our furniture from him , by faith , according to the covenant : And this sayeth , that the soul should guaird against , 1 stepping aside out of this good & pleasant way . 2. backslideing . 3. sitting up & fainting by the way . In a word , This pointeth out our duty , to make use of Christ as our way to the father ; and only of Christ : and this leads us to the particulars we shall speak a little to . There are two maine things , which stand in our way , and hinder us from approaching to the Father , 1. Unrighteousnesse and guilt , whereby we are legally banished because of the broken covenant , and the righteous sentence of God according to that covenant : & 2. Wickednesse , impurity & unholinesse , which is , as a physicall bar , lying in our way , because nothing that is uncleane can dwell and abide with him , who is of purer eyes then he can behold inquitie ; and nothing that is uncleane can enter in there , where He is . So then there must be an usemaking of Christ , as a way , through both these impediments . We need justification & pardon for the one , and sanctification & cleansing for the other . Now Christ being the way to the Father ; both as to justification , in taking away the enmitie , in changeing our state , & removing our unrighteousnesse , & guilt , whereby we were lying under the sentence of the law , adjudging such sinners , as we are , to hell : and as to sanctification , in cleansing us from all our pollutions , renewing our souls , washing away our spots & defilements &c. He must be made use of in reference to both . In speaking to the first , we shall be the shorter , because , through God's great mercy , the gospell pure way of justification by faith in Christ , is richly and aboundantly cleared up by many worthy authors of late , both as concearning the theoreticall , and practicall part . CHAP. IV. How Christ is made use of for justification , as a Way . WHat Christ hath done to purchase , procure & to bring about our justification before God , is mentioned already viz. That He stood in the room of sinners , engadging for them as their cautioner , undertaking , & at length paying down the ransome : becoming sin , or a sacrifice for sin , & a curse for them , and so laying downe his life a ransome to satisfie divine justice : and this he hath made known in the gospell , calling sinners to an accepting of him , as their only Mediator , and to a resting upon him for life & salvation ; and withall working - up such , as belong to the election of grace , to an actuall closeing with him , upon the conditions of the covenant , & to an accepting of him , beleeving in him , & resting upon him , as satisfied with , and acquiesceing in that soveraigne way of salvation & justification , through a crucified mediator . Now , for such as would make use of Christ as the way to the Father in the point of justification , those things are requisite ; to which we shall only premit this word of caution ; That we Judge not the want of these requisites a ground to exeem any , that heareth the gospell , from the obligation to believe & rest upon Christ , as He is offered in the gospell . First ▪ There must be a conviction of sin & miser●… , a conviction of originall guilt , whereby we are banished out of God's presence & favour , & are in a state of enmity & death , are come short of the glory of God. Rom. 3 : 23. becomeing dead or under the sentence of death , through the offence of one , Rom. 5 : 15. being made sinners by one Mans disobedience vers , 19. and therefore under the reigneing power of death vers . 17. and under that judgement , which came upon all men to condemnation , vers . 18. And of originall innate wickednesse , whereby the heart is filled with enmity against God , and is a hater of Him & of all his wayes ; standing in full opposition to him & to his holy lawes ; loving to contradict and resist him in all his actings ; despiseing and undervalueing all his condescensious of love ; obstinately refuseing his goodnesse & offers of mercy ; & perempto●…ily persisting in rebellion & heart opposition ; not only not accepting his kindnesses & offers of mercy ; but contemning them , trampling them underfoot as imbittered against him . As also there must be a conviction of our actuall transgressions , whereby we have corrupted our wayes yet more , run further away from God , brought on more wrath upon our souls , according to that sentence of the law , cursed is every one that abideth not in all that is written in the law to do it . Deut. 27 : 26. Gal. 3 : 10. What way this conviction is begun & carryed on in the soul , and to what a measure it must come , I cannot now stand to explaine : only in short know , That upon whatsoever occasion it be begun , whether by a word carryed home to the heart by the finger of God , or by some sharpe & crossing dispensation , feare of approaching death , some hainous outbreaking , or the like , it is a reall thing , a heart reaching conviction , not generall & notionall , but particular , plaine , and pinching , affecting the heart with fear & terrour , making the soul seriously & really to minde this matter , to be taken up with the thoughts of it , and anxiously & earnestly to cry out , what shall I do to be saved , and finally will make the soul willing to hearken & hear what hopes of mercy there is in the gospell , and to imbrace the way of salvation , which is there laid downe : And the reason of this is , because Christ himself tells us , The whole needeth not the phisitian , but the sick , Mat. 9 : 12. He is not come to call the righteous , that is , such as are righteous in their owne eyes , but sinners , that is , such as are no more now whole at the heart , as seeing no evill , no hazard or danger ; but pricked & pierced with the sence of their lost condition , being under the heavy wrath & vengeance of the great God , because of sin ; and seeing their owne vilenesse , cursednesse , wickednesse & desperat madnesse . Because naturally we hate God & Christ Iohn . 15 : 23 , 24 , 25. and have a strong naturall antipathy at the way of salvation through Iesus ; therefore , nothing but strong & inevitable necessity will drive us to a complyance with this gospell device of love . 2. There must be some measure of humiliation : under this conviction the man is bowed down , and made mute before God ; no more boasting of his goodnesse & of his happy condition ; no high or great thoughts of his righteousnesse ; for all are now to be looked on as filthy rags , Esai 64 : 6. what things were as gaine before to the soul , must now be counted losse , yea and as dung Phil. 3 : 7 , 8. The man must be cast downe , in himself , and far from high and conceity thoughts of himself , or of any thing he ever did , or can do : for the Lord resisteth the proud , but giveth grace to the humble , Jam 4 : 6. 1 Pet. 5 : 5. He reviveth the Spirit of the humble . Esa 57 : 15. He that humbleth himself shall be exalted , Mat. 18 : 4. & 23 : 12. Luk. 14 : 11. & 18 : 14. 3. There must be a despaireing of getting help or relief out of this condition , by our selves , or any thing we can do : a conviction of the unprofitablenesse of all things under the sun for our reliefe : No expectation of help from our supposed good heart , good purposes , good deeds ; works of charity , many prayers , commendation of others , sober & harmlesse walking , or any thing else within us or without us , that is not Christ : for so long as we have the least hope or expectation of doing our owne businesse without Christ , we will never come to Him. Our heart hangeth so after the old way of salvation through works , that we cannot endure to hear of any other , nor can we yeeld to any other : could we but have heaven by the way of works ; we would spare no paines , no coast , no labour , no expences ; Nay we would put ourselves to much paine & torment by whippings , cuttings , fastings watchings , and the like ; we would not spare our first borne ; nay , we would dig our graves in a rock with our nailes , and cut our owne dayes , could we but get heaven by this meanes : such is our antipathy at the way of salvation through a crucified Christ , that we would choose any way ▪ but that , cost what it would : therefore before we can heartyly close with Christ & accept of him , we must be put from those refuges of lies , and see that there is nothing but a disappointment written on them all , that all our prayers , fastings , cryes , dutyes , reformations , sufferings , good wishes , good deeds &c , are nothing in his eyes , but so many provocations to the eyes of his jealousie , and so , further causes of our misery . 4. There must be a rational , deliberate , & resolute relinquishing of all those things in our selves , on which our heart is ready to dote . The Man being convinced of the vanity of all things , by which he hath been hopeing for salvation , must now purpose to loose his grips off them , to turn his back upon them , to quite them with purpose of heart , & say to them , get you hence , as Esa. 30 : 22. This is to deny our selves , which we must do , ere we become his disciples Mat. 16. 24. This is to forsake our Fathers house Psal. 45 : 10. and to pluck out our right eye , & to cut off our right arme . Mat. 5 : 29 , 30. This abandoning of all our former false props & subterfuges must be resolute , over the belly of much opposition within , from the carnall & naturall inclinations of the heart ; and of much opposition without , from Satan's insnareing suggestions , & deceitfull temptations : It must be a real , rational act of the Soul , upon solide and through conviction of their unprofitablenesse ; yea of their dangerousnesse & destructivenesse . 5. There must be some knowledge of the nature of the gospell covenant , and of the way , which now God hath chosen , whereby to glorifie his grace in the salvation of poor sinners . That God , Father , Son , & Holy ghost thought good , for the glory of free grace , and wisdome , in a way of Justice & mercy , to send Jesus Christ to assume mans nature , and so become God & man in two distinct natures , & one person for ever ; & to become under the law , to undergoe the curse thereof , and to die the cursed death of the crosse , to satisfie Iustice , and to pay the ransome for the redemption of the elect . In which undertaking our Lord was a servant Esa. 42 : 1. & 49 : 6. & 52 : 13. & 53 : 11. Zech. 3 : 8. Matth. 12 : 18. and had furniture from God for all his undertaking Esai . 42 : 1. & ●…1 : 1 , 2. Mat. 12 : 18. and had a promise of seeing his seed , & of prolonging his dayes &c. Esa. 53 : 10. 11. Thus there was a covenant of Redemption betwixt God & the Mediator : and the Mediator undertaking was obliged to performe all that he undertook , and accordingly did so : for as the Lord laid on him , or caused to meet together on him , the iniquitie of us all Esa. 53 : 6. So in due time He bear our griefs and carryed our sorrowes : He was wounded for our transgressions & bruised for our iniquities , the chastisement of our peace was upon him : He was cut off out of the land of the living , and stricken for the transgression of his people . He made his soul an offering for sin , & bear the iniquities of his people . Pouring out his soul unto death ; he beare the sin of many , & made intercession for the transgressours Esa. 53 : 4 , 5 , 8 , 10 , 11 , 12. So that what the law could not do , in that it was weak through the flesh , God sending his owne Son in the likenesse of sinfull flesh , for sin , ( or by a sacrifice for sin ) condemned sin in the flesh Rom. 8 : 3. that the righteousnesse of the law might be fulfilled in us vers . 4. Thus he made him sin , ( or a sacrifice for sin ) that we might become righteous 2 Cor. 5 : 20. and he was once offered to beare the sinnes of many Heb. 9 : 28. and he through the eternall spirit offered himself without spot to God. vers . 14. and his owne self bear our sins in his owne body on the tree 1 Pet. 2 : 24. There must , I say , be some knowledge of , and acquantance with this great mysterie of the gospell , wherein is declared the manifold wisdome of God Ephes. 3 : 10. and with the noble designe of God in sending his Son after this manner , to die the death , that condemned sinners might live , and returne to the bosome of God , as redeemed not with gold or silver or corruptible things ; but with the precious blood of Christ , as of a lamb without blemish & without spot 1 ●…et . 1 : 18. and being so redeemed by blood , to become kings & priests unto God , 1 Pet. 2 : 2 , Revel 5 : 9 , 10. The man must not be ignorant of this , else all will be in vaine . I do not determine , how destinct and full this knowledge must be ; but sure , there must be so much knowledg of it , as will give the soul ground of hope ; and , in exspectation of salvation by this way , cause it turne its back upon all other wayes , and to account it self happy , if it could once win here . 6. There must be a perswasion of the sufficiency , compleatnesse & satisfactorynesse of the way of salvation , through this crucified Mediator ; el●…e the soul will not be induced to leave its other courses , and betake it self to this alone . He must be sure , that salvation is only to be had this way ; And that undoubtedly it will be had this way ; that so with confidence he may cast himself over on this way , and sweetly sing in hope of a noble outgate . And therefore he must beleeve , that Christ is really God as well as Man , and a true Man , as well as God ; that he is fully furnished for the work of Redemption , having the spirit given to him without measure ; and endued fully and richly with all qualifications , fitting him for all our necessiries , & inabling him to save to the uttermost all that come unto God by him , Heb. 7. 25 ; that He is made of God to us wisdome , righteousnesse , sanctification and redemption , 1 〈◊〉 . 1 : 30. That all power in heaven & earth is given unto Him. Mat. 28 : 18. That all things are put under his feet , and that He is given to be the head over all things to the Church Ephes. 1 : 22. That in him dwelleth all fulnesse Col. 1 : 19. That in him are hid all the treasures of wisdom & knowledge . Col. 2 : 3 , yea , that in him dwelleth all the fulnesse of the god-head bodyly : so that we are compleat in him , who is the head of all principality & power vers . 9 , 10. 7. The soul must know , that He is not only an able & alsufficient mediator ; but that also he is willing and ready , to redeem & save all that will come : for all the preceeding particulars will but increase his sorrow , and torment him more , so long as he supposeth ▪ through ignorance , & the suggestion of Satan , that he hath no part in that redemption , no accesse to it , no ground of hope of salvation by it . Therefore it is necessary , that the soul conceive not only a possibility ; but also a probability of helpe this way ; and that the dispensation of the gospell of grace , and the promulgation and offer of those good newes to him , speake out so much ; that the patience of God waiting long , and his goodnesse renewing the offers , confirmeth this ; that his serious pressing , his strong motives on the one hand , and his sharpe threatnings on the other ; his reiterated comands , his ingeminated obtestations ; his expressed sorrow & grief over such as would not come to him , his upbraidings & objurgations of such ▪ as do obstinately refuse , and the like , put his willingnesse to save such as will come to him , out of all question : yea●… his obviating of objections , and takeing all excuses out of their mouth , make●… the case plaine and manifest ; so that such as will no●… come , are left without excuse , and have no impediment lying in the way , but their owne unwillingnesse . 8. The man must know upon what tearmes & conditions Christ offereth himself in the gospell ▪ viz. upon condition of accepting of Him , beleeving in him and resting upon him ; and that no other way can we be made partakers of the good things purchased by Christ , but by accepting of Him , as he is offered in the gospell , that is to say , freely ▪ without price or money Esa. 55 : 1. absolutely without reservation : wholly , & for all ends &c. for till this be known there will be no closeing with Christ ; and till there be a closeing with Christ , there is no advantage to be had by him , The soul must be marryed to him as an husband ; fixed to him as the branches to the tree ; united to him as the members to the head ; become one with him , one Spirit . 1. Cor. 6. 17. See Iohn . 15 : 5. Ephes. 5 : 30. The soul must close with him for all things ; adhere to him upon all hazards ; take him and the sharpest crosse that followeth him : now I say , the soul must be acquanted with these conditions : for it must act deliberatly & rationally here : Covenanting with Christ is a grave businesse & requireth deliberation , posednesse of soul , rationall resolution , full purpose of heart , & satisfaction of soul ; and therefore the man must be acquanted with the conditions of the new covenant . 9. There must be a satisfaction with the tearmes of the gospel , and the heart must actually close with Christ , as h●…s offered in the gospel . The heart must open to him , and take him in , Revel 3 : 20. The soul must imbrace and receive him Ioh. 1 : 12. The man must take him , as his Lord and Master King , Priest & Prophet ; must give up himself to him as his Leader and Commander , and resolve to follow him in all things , and thus close a bargain with him : for till this be done there is no union with Christ ; and till there be an union with Christ , there is no partaking of the frutes of his redemption , as to Iustification ▪ no pardon , no acceptance , no accesse to the favour of God , nor peace , nor joy in the holy ghost , no getting of the conscience sprinkled , nor no intimation of love or favour from God. &c. 10. There must be a leanning to , and resting upon him and on his perfect sacrifice . The soul must sit downe here as satisfied , and acquiesce in this compleat mediation of his . This is to beleeve on him , to rest on him Ioan. 3 : 18. 1 Pet. 2 : 6. as an alsufficient help . This is to cast the burden of a brocken covenant , of a guilty conscience , of deserved wrath , of the curse of the law &c. upon Him , that He may bear away those evills from us . This is to put on the Lord Iesus ( in part ) Rom. 1●… : 14 ▪ to cover ourselves with his righteousnesse from the face of justice , to stand in this armour of proof against the accusations of Law , Satan , and an evill conscience : This is to flee to him as to our city of refuge , that we may be saife from the avenger of blood : This is to make him , our refuge from the strome of Gods anger , and , a shadow from th●… heat of his wrath Esa. 25. 4. and our hideing place from the winde , and a covert from the tempest , and as the shadow of a great rock in a weary land Esai . 32 : 2. When we hide ourselves in him as the compleat cautioner , that hath fully satisfied justice , and desire to be found in him alone , not having our owne righteousnesse , which is of the law , but that which is through the faith of Christ , the righteousnesse which is of God by faith , Phil. 3 : 9. This is to lay our hand on the head of the sacrifice , when we rest on this sacrifice , and exsp●…ct salvation through it alone . This is to cast our selves in Christs armes , as peremptorily resolving to goe no other way to the Father , and to plead no other ●…ighteousnesse before Gods barr , but Christs . That is faith , yea the lively acting of Iustifying faith . Thus then is Christ made use of , as the way to the Father , in the point of Iustification , when the poor w●…kened sinner , convinced of his sin and misery , of his owne inability to help himself , of the insufficiency of all meanes beside Christ ; of Christs alsufficiency ▪ readinesse , and willingnesse to helpe , of the equitie and reasonabln●…sse of the conditions on which he is offered , and life through him , is now content , and fully satisfied with this way , actually renunceing all other wayes whatsomever , and doth with heart , and hand imbrace Iesus Christ , & take him as he is offered in the gospell , to make use of him for all things , to leane to him , and rest upon him in all hazards ; and particularly to refuge it self 〈◊〉 his wings , and to rest there with complacency , satisfaction , & delight ; and hide it self from the wrath of God , & all accusations . Yet it would be knowne , that this act of faith , whereby the soul goeth out to Christ , and accepteth of and leaneth to him , is not alike in all : for ▪ 1. In Some it way be more lively , strong & active , like the centurious faith , that could a●…gue syllogistically . Matth. 8 : 8 , &c. which Christ looked upon as a great faith , a greater whereof he had not found , no not in Israel vers . 10. and like the faith of the woman of Canaan Mat. 15 : 21. &c. that would take no nay say , but of seeming refu●…eals did make arguments , which Christ commended as a great faith vers . 28. But in others , it may be more weak , and fainting , not able to reason a●…ight for its owne comfort and strength , as Mat. 6 : 30. ●…ut is mixed with much feare , as Math. 8 : 26. yea and with much faithlesnesse , so that the soul must cry , Lord helpe my unbeleef Mark 9 ▪ 24. 2. In some , the acts and actings of this faith may be more clear , and discerneable , both by themselves , and by spirituall on-lookers : In others so covered over with an heape of doubts , unbeleef , jealousie , & other corruption , that the actings of it can hardly , or not at all , be perceived by themselvs or others , so that nothing shall be heard but complaints , feares , doubtings , and objections . 3. In some , this faith may have strong , and perceptible actings , wreastling thorow much discouragment and opposition , and many difficulties ; as in that woman of Canaan Matth. 15. runing tho●…ow with peremptory resolutenesse ; saying with Iob. Cap. 13. 15. though he stay me , yet will I trust in him ; and thus taking the kingdome of heaven with violence . In others it may be so weak , that the least opposition or discouragement may be sufficient to make the soul give over hope , & almost dispaire of overcomeing and wining thorow : & be as a bruised reed , or a smoaking flax . 4. In some , though it appeare not strong , & violent or wilfull ( in a manner ) in its actings ; yet it may be firme , fixed , & resolute , in staying upon Him , Esa. 26 : 3 , 4. and trusting in Him. Psal. 125. 1. resolving to hing there , and if it perish It perisheth . In others weak , & bashful . 5. In some , it may be yet weaker , going out in strong & vehement hungerings , Mat. 5 : 6. The man dar not say , that he doth beleeve , or that he doth adhere to Christ , and stay upon him ; yet he dar say , he longeth for him , and panteth after Him , as ever the hart doth after the wa●…ter brooks Psal. 42 : 1 , 2. he hungereth and thirsteth for him , and cannot be satisfied with any thing without him . 6. in some , it may be that weak , that the soul can only perceive the heart looking out after Him : upon little more ground , than a may be it shall be helped Esai . 45 : 22. They look to Him for salvation , being convinced that there is no other way , and resolved to follow no other way , they resolve to lye at his door , waiting and looking for à sight of the kings face , and to lye there waiting till they die , if no better may be . 7. In some , it may be so weak , that nothing more can be perceived , but a satisfaction with the tearmes of the covenant , a willingnesse to accept of the bargane , and an heart consenting thereunto , though they dar not say , that they actually close therewith , yea nor dar say , that they shall be welcome Revel . 22 : 17. 8. In some , it may be so weak and low , that they cannot say , that they have any right hunger or desire after Him , nor that their heart doth rightly and really consent to the covenant of grace ; yet they would faine be at it , and cry out oh for a willing heart . O for ardent desires ! O for a right hunger ! and they are dissatisfied and can not be reconciled with their hearts , for not desireing more , hungering more , consenting more ; so that if they had this , they would think themselvs happy and upmade . And thus we see their faith is so low , that it appeareth in nothing , more manifestly , than in their complainings of the want of it . So then the poor weak beleever needeth not be so far discouraged , as to dispaire and give over the matter as hopelesse & lost : let him hang on , depend , and waite ; a week faith to day may become stronger within a short time . He that laid the foundation , can and will finish the building , for all his Works are perfect . And a weak faith , when true , will prove saving , and lay hold on a saving strong Mediator . Moreover , as to the acting of faith on Christ's death and sacrifice ; for stopping the mouth of Conscience , Law , Satan , and for opposeing to the pursueing Justice of God because of sin . It may some times be strong , distinct , clear and resolute . At other times againe be weak , mixed , or accompanyed with much feare , perplexity doubting , and distrust , because of their owne seen unworthinesse , many failings , doubtings of the sincerity of their repentance , and the like . This is a maine businesse , and of great concearnment , yet many are not much troubled about it , nor exercised at the heart hereabout , as they ought , deceiving themselves with foolish imaginations ; for 1. They think , they were beleevers all their dayes , they never doubted of Gods grace and goodwill , they had alwayes a good heart for God , though they never knew what a wakened conscience , or sense of the wrath of God meaned . 2. Or they think , because God is mercifull , he will not be so severe , as to stand upon all those things , that Ministers require ; forgetting that He is a just God , and a God of truth , that wil do according to what He hath said . 3. Or they suppose , it is an easie matter to beleeve , & not such a difficult thing as it is called : not considering or beleeving , that no lesse power , than that , which raised Christ againe from the dead , will worke up the heart unto faith . 4. Or they resolve that they will do it afterward , at some more convenient season ; not perceiving the cunning slight of Satan in this , nor considering that faith is not in their power , but the gift of God ; and that if they lay not hold on the call of God , but harden their heart in their day , God may judicially blinde them , so that these things shall be hid from their eyes ; and so that occasion , they pretend to waite for , never come . Oh if such , whom this mainely concearneth , could be induced to enter into this way , considering . 1 That except they enter into this way , they cannot be false the wrath of God will pursue them , the avenger of blood will overtake them ; no Salvation but here . 2 That in this way is certaine Salvation ; this way will infallibly lead to the Father ; for he keepeth in the way and bringeth saife home Exod. 23 : 20. 2 It s the old path ▪ and the good way , Ier. 6 : 16. all the saints have the experience of this , who are already come to glory : and. 4. It is a high way , and a way of righteousnesse , wherein if very fools walk , they shall not wand●…r , Esai . 35 : 8 , 9 and if the weak walk in it , they shall not fainte Esai . 40 : 31. 5. That except this be done , there is no advantage to be had by Him , His death & all his sufferings , as to those persons that will not beleeve and enter into him as the way to the Father , are in vaine . 6. Yea , such as will not beleeve in Him , say in effect , either that Christ hath not died nor consecrated away through the veile of his flesh : or that all that He hath done & suffered is not sufficient for bringing a soul home to God : or that they can do their owne businesse without him ▪ and that it was a foolish and vaine thing for Christ to die the death for that end : or lastly that they care not for salvation , they are indifferent whether they perish , or be saved : 7. That , as to them , the whole gospel is in vaine , all the ordinances , all the administration of ordinances , all the paines of Ministers are in vaine . 8. That , as to them , all Christs intreaties , motives , allurements , patience and long suffering , his standing at the door and knocking , till his locks be wet with the dew &c. are in vaine : yea , they are contemptuously rejected , despised , slighted , & undervalued . 9. That all the great promises are by such rejected as untrue , or as not worthy the seeking or having : and that all the threatnings on the other hand , are not to be regairded or feared . 10. In a word . That heaven , and the fellowshipe of God is not worth the seeking ; and that hell and the fellowshipe of devils is not worth the fearing . Or that there is neither a heaven , nor a hell : and that all are but fictions : and that there is no such thing as the wrath of God against sinners , o●… that it is not much to be feared . If it be asked , what warrand have poor sinners to lay hold on Christ , and grippe to him , as made of God righteousnesse ? I answere , Our absolute necessity of him , is a ground to presse us to go and seek help and reliefe : we see we are gone in ourselves , and therefore are we allowed to seek out for help elsewhere . 2 Christ's alsufficient furniture , whereby he is a qualified mediator , fitted with all necessaries for our case & condition , having laid downe a price to the satisfaction of justice , is a sufficient invitation for us to look toward him for helpe , and to waite at that door . 3. His being appointed of the Father , to be mediator of the covenant , and particularly to lay down his life a ransome for sin ; and Christs undertaking all his offices , and performeing all the duties thereof , conforme to the covenant of redemption , is a strong encouragement to poor sinners to come to Him ; because He cannot deny himself , and he will be true to his trust . 4. The Fathers offering of him to us in the gospell , and Christs inviteing us , who are weary , and heavy loaden ; yea calling and commanding such to come to him , in his owne , and in his Fathers name , under the paine of his and his Fathers wrath and everlasting displeasure ; exhorting further and requesting upon tearms of love , pressing earnestly by many motives , sending out his ambassadours to beseech , in his stead , poor sinners to be reconciled , and to turne in to him for life and salvation : yea upbraiding such as will not come to him : all these are a sufficient warrant for a poor necessitous sinner to lay hold on his offer . And further , to encourage poor souls to come unto him , all things are so well ordered in the gospel as that nothing occurreth , that can in the least prove a stumbling block , or a just ground of excuse , for their forbearing to beleeve , and to accept of his offer : all objections possible are obviated to such , as are but willing ? the way is cast up ; and all stones of stumbling cast out of it ; so that such as will not come can pretend no excuse . They cannot object the greatnesse of their sins : for the greater their sins be , they have the greater need of one who is sent to take away sin , and whose blood purgeth from all sin , 1 Joh : 1 : 7. what great sinner did he ever refuse , that came to him , and was willing to be saved by him ▪ Is ther any clause in all the gospel exclud●…ing great sinners ? Nor need they object , their great unworthinesse : for ●…e doth all freely for the glory of his free grace : 〈◊〉 ▪ got any good of him for their worth : for no man ever had any worth . Nor need they object their long refuseing , and resisting many calls : for he will make such as are willing welcome at the Eleventh houre . Him that cometh he will in no case put away Ioh. 6 : 37. Nor can they object their changeablenesse , that they will not stand to the bargan , but break and returne with the dog to the vomite : for Christ hath engadged to bring all thorow that come to him , He will raise them up at the last day , Joh. 6 : 40. He will present them ▪ to himself holy and without spote or wrinckle , or any such thing ▪ Ephes. 5. The covenant is fully provided with promises to stoppe the mouth of that objection . Nor can they object the difficulty , or impossibility of beleeving : for that is Christ's work also . He is the author and finisher of faith Heb. 12 : 1. Can they not with confidence cast themselvs upon him ; yet if they can hunger and thirst for him , and look to him , he will accept of that : look to me ( sayes he ) and be saved Esa. 45 : 22. If they cannot look to him , nor hunger & thirst for him ; yet if they be willing , all is well : are they willing that Christ save them in his way , and therefore willingly give themselves over to him , and are willing and content , that Christ by his spirit work more hunger in them , and a more lively faith , and work both to will and to do according to his owne good pleasure . it is well . But it will be said , that the tearmes and conditions , on which he offereth himself , are hard Ans. I grant the tearmes are hard to flesh and blood , and to proud unmortified nature , but to such as are willing to be saved , so as God way be most glorified , the tearmes are easie , most rationall and satisfying : for ▪ 1. We are required to take Him only for our mediator , and to joyne none with him , and to mix nothing with him . Corrupt nature is averse from this , and would at least mix something of self with him , and not rest on Christ only : corrupt nature would not have the man wholly denying himself , and following Christ only : and hence many lose themselves and lose all ; because with the Gallatians they would mix the law and the gospel together ; do something themselvs for satisfaction of justice , & take Christ for the rest that remaines . Now the Lord will have all the glory , as good reason is , & will have none to share with him . He will give of his glory to none . And is not this rationall and easy ? What can be objected against this ? 2. We are required to take him Wholly , that He may be a compleat Mediator to us , as a Prophet to teach , as a King to subdue our l●…sts , to cause us walk in his wayes , as well as a Priest to satisfie justice for us , to die & in●…ercede for us . Is it not reason , that we take him as God hath made him for us ? Is there any thing in him to be refused ? And is there any thing in Him which we have no need of ? Is there not all the reason then in the world for this , that we take Him wholly ? and what stumbling block is here ? 3. We are required to take Him Freely , without money and without price Esa. 55 : 1 ▪ for He , will not b●… bough●… any m●…nner of way : th●…t free grace may be free grace , therefore he will give all freely . True enough it is , corruption would be at buying , though it have nothing to lay out : Pride will not stoup to a free gift . But can any say the tearms are hard , when all is offered freely ? 4. We are required to take him absolutely , without any reversion or mentall reservation . Some would willingly quite all , but one or two lusts , that they cannot think to twinne with : and they would deny themselvs in many things , but they would still most willingly keep a back door open to some beloved lust , or other . And who seeth not what double dealing is here ? And what reason can plead for this double dealing ? Corruption , it is true , will think this hard , but no man can rationally say , that this is a just ground of discouragment , to any ; or a sufficient ground to warrand them to stay away from Christ ▪ seing they cannot be supposed sincerely to desire redemption from any sin , who would not desire redemption from every sin . He who loveth any known lust , and would not willingly be delivered therefrom , hath no re●…ll hatred at any lust , as such ▪ nor desire to be saved ; for one such lust would be his death . 5. It is required , that we accept of Him really and cordially , with our heart and soul , and not by a meer externall verbal profession : and is there not all the reason in the world for this ? He offereth Himself really to us , and shall we not be reall in accepting of Him ? what , I pray , can justly be excepted against this ? or what reall discouragement can any gather from this ? 6. We are to take Him for all necessities , that i●… , with a resolution to make use of Him as our alsufficient Mediator . And is not this most reasonable ? Ought we not to take Him for all the ends and purposes , for which God hath appointed Him , and set Him forth , and offered Him to us ? What then can any suppose to lie here , which should scarre a soul from laying hold upon Him ? Nay should not this be looked upon as a very great encouragement ? And should we not blesse the Lord , that hath provided such a compleet and alsufficient Mediator ? 7. We are to take Him , and all the crosses , that may attend our taking or following of Him : we must take up our crosse , be it what it will be , that He thinketh good to appoint for us , and follow Him. Matth. 16 : 24 ▪ Mark. 8 : 34. for he that taketh not up his crosse , and followeth not after Him , is not worthy of Him. Mat. 10 : 38. I know , flesh and blood will take this for a hard saying ; but they , that consider , that Christ will beare the heavyest end of the crosse , yea all of it , and so support , them by his Spirit , while they are under it , that they shall have no just cause to compleane ; and how He will suffer none to goe his errand , upon their owne charges , but will be with them , when they goe through fire and watter , Esai . 43 : 2. so that they shall suffer no losse , neither shall the watters over flow them ; nor the fire kindle upon them : and that he who loseth his life , for Christ's sake , & the gospels , shall save it . Mark. 8 : 35. yea , that they shall receive an hundered fold for all th●… losses Matth. 19 : 29. and that even with persecution , Mark. 10. 30. and in the world to come eternall life . They , I say , who consider this , will see no discouragement here , nor ground of complaint ; nay , they will account it their glory to suffer any losse for Christ's sake . 8. Hence it followeth , that we are to take Him , so as to avouch Him , and his cause , and interest , on all hizards , stand to his truth , and not be ashamed of Him , in a day of tryall . Confession of Him must be made with the mouth , as with the heart we must beleeve Ro. 10 : 9. Let corruption speak against this what it will , because it is alwayes desireous to keep the skinne whole : yet reason cannot but say , that it is equitable , especially , seing He hath said ▪ that whosoever confesseth Him before men , He will confesse them before his Father which is in heaven . Mat. 10. 32. And that , if we suffer with Him , we shall also reigne with Him. 2 Tim. 2. 12. Is He our Lord and Master , and should we not owne and avouch Him ? Should we be ashamed of him for any thing , that can befall us , upon that account ? What Master would not take that ill at his servants hands ? Hence then we see , that there is nothing in all the conditions , on which He offereth Himself to us , that can give the least ground , in reason , why a poor soul should draw back , and be unwilling to accept of this noble offer , or think that the conditions are hard . But there is one maine Objection , which may trouble some , and that is . They cannot beleeve : faith being the gift of God , it must be wrought in them ▪ How then can they goe to God for this , and make use of Christ for this end , that their souls may be wrought up to a beleeving & consenting to the bargan and hearty accepting of the offer ? To this I would say these things . 1. It is true , that faith is the gift of God. Ephes. 2 : 8. and that it is He alone who worketh in us , both to will & to do Phil. 1 : 29 , and none cometh to the son , but whom the father draweth Iohn . 6 : 44. and it is a great matter , and no small advancement , to win to the reall faith , and through conviction of this our impotency : for thereby the soul will be brought to a greater measure of humiliation , and of despaireing of salvation in it self , which is no small advantage unto a poor soul that would be saved . 2. Though faith be not in our power , yet it is our duty : Our impotency to performe our duty , doth not loose our obligation to the duty ; so that our not beleeving is our sin ; and for this God may justly condemne us . His wrath abideth on all , who beleeve not in his Son Jesus , and will not accept of the offer of salvation through the crucified mediator . And though faith , as all other acts of grace , be efficiently the work of the Spirit , yet it is formally our work : we do beleeve ; but it is the Spirit that worketh faith in us . 3. The ordinary way of the Spirit 's working faith in us , is by pressing home the duty upon us , whereby we are brought to a despairing in ourselves and to a looking out to Him , whose grace alone it is that can work it in the soul , for that necessary 〈◊〉 and breathing , without , which the soul will not come . 4. Christ Jesus hath purchased this grace of faith , to all the elect , as other graces necessary to their salvation : and it is promised and convenanted to Him ; that He shal see his seed and shall see of the travell of his soull Esai . 53 : 10 , 11. and that by the knowledge of him , that is , the rationall and understanding act of the soul griping to and laying hold upon Him , as he is offered in the gospell , many shall be justified : Ibid. Hence he sayeth , that all , whom the father hath given to Him , shall come unto Him , Ioh. 6 : 37. and the Apostle tels us , that we are blessed with all spiritual blessings in Him , Ephes. 1 : 3. 5. Not only hath Christ purchased this grace of faith , and all other graces necessary for the salvation of the elect ; but God hath committed to Him the administration and actuall dispensation and outgiving of all those graces , which the redeemed stand in need of . Hence , He is a Prince exalted to give repentance and forgivenesse of sinns Act. 5 : 31. all power in heaven and earth is committed unto him . Mat. 28 : 18 : 19. Hence , He is called the author and finisher of faith Heb. 12 : v. 2. and He telleth his disciples Iohn . 14 ▪ 13. 14. That whatever they shall ask in his name , He will do it . He is made Prince and a Saviour , having all judgment committed unto him . Iohn . 5 : 22. and He is Lord of all Act. 10 : 36. Rom. 14 : 9. 6. Hereupon , the sinner being convinced of his lost condition , through sin and misery : of an utter impossibility of helping himself out of that state of death : of Christ's alsufficiency , and willingnesse to save all that will come to Him ; and of its owne inability to beleeve or come to Him for life and salvation ; or to lay hold on and leane to his merites and satisfaction , and so despaireing in himself , is to look out to Iesus the author of eternall salvation , the foundation and chiefe corner stone , the author and finisher of faith . I say , the sinner , being thus convinced , is thus to look out to Iesus ; not that , that conviction is any proper qualification , prerequisite as necessary , either to prepare , dispose , and fit for faith , or , far lesse , to merite , any manner of way , or bring on faith ; But because this is Christ's methode to bring a soul to faith by this conviction , to the glory of his grace . The soul naturally being averse from Christ , and utterly unwilling to accept of that way of salvation , must be redacted to that straite , that it shal see , that it must either accept of this offer , or die : as the whole needeth not a physitian ; so Christ is come to save only that which is lost : and his method is to convince the world of sin , in the first place , and then of righteousnesse Iohn . 16 : 8 , 9. 7. This looking out to Iesus for faith , comprehendeth those things 1. The Souls acknowledgement of the necessitie of faith , to the end it may partake of Christ , and of his merites . 2. The souls satisfaction with that way of partaking of Christ ; by a closeing with Him , and a resting upon Him , by faith 3. A sense and conviction of the unbeleefe and stubbornnesse of the heart ; or a seeing of its own impotency , yea and unwillingnesse to beleeve 4. A persuasion that Christ can overmaster the infidelity , & wickednesse of the heart , and worke up the soul to a willing consent unto the bargane . 5. A hope , or a half hope ( to speak so ) that Christ , who is willing to save all poor sinners , that come to Him for salvation , and hath said , that He will put none away in any case , that cometh , will have pity upon him at length . 6. A resolution to lye at his door , till he come with life , till He quicken , till He unite the soul to Himself . 7. A lying open to the breathings of his Spirit , by guarding against every thing ( so far as they can ) that may grieve or provok Him , and waiting on Him in all the ordinances , He hath appointed , for begetting of faith ; such as reading the scriptures , hearing the word , conference with godly persons , and prayer &c. 8. A waiting with patience on Him , who never said to the house of Iacob , seek me , in vaine , Esai . 45 : 19. still crying , and looking to Him , who hath commanded the ends of the earth to look to him ; and waiting for him , who waiteth to be gracious , Esai . 30 : 18. remembering that they are all blessed that waite for him , Ibid. and that there is much good prepared for them , that waite for Him. Esai . 64 : 4. 8. The sinner would essay this beleeving , and closeing with Christ , and set about it , as he can , seriously , heartily , & willingly , yea and resolutely over the belly of much opposition , and many discouragements , looking to Him , who must helpe , yea and worke the whole work : for God worketh in and with Man , as a rationall creature . The soul then would set the willingnesse it findeth on work , & waite for more ; and as the Lord is pleased to commend , by his Spirit , the way of grace more unto the soul , and to warme the heart with love to it and a desire after it , strick the yron while it is hote ; and looking to Him for help , gripe to Christ in the covenant : and so set to its seal , though with a tembling hand ; and subscribe its name , though with fear and much doubting , remembring that He who worketh to will , must work the deed also Phil. 2 : 13. and He that beginneth a good work will perfect it , Phil. 1 : 6. 9. The soul essaying thus to beleeve , in Christ's strength , and to creep when it can not walk or run , would hold fast what it hath attained , and resolve never to recall any consent , or half consent , it hath given to the bargane , but still look forward , hold on , wreastle against unbeleefe , and unwillingnesse ; intertaine every good motion of the Spirit for this end , and never admit of any thing , that may quench its longings , desires , or exspectation . Nay 10. If the sinner be come this length , that with the bit willingnesse he hath , he consenteth to the bargane , & is not satisfied with any thing in himself , that draweth back , or consenteth not , & with the little skill or strength he hath is writing downe his name , and saying even so I take Him. and is holding at this , peremptorily resolving , never to goe bake , or unsay what he hath said ; but on the contrare , is firmly purposed to adhere , & , as he groweth in strength , to grippe more firmly , and adhere to Him , he may conclude , that the bargan is closed already , and that he hath faith already : for , here ther is an accepting of Christ on his owne tearmes , a reall consenting unto the covenant of grace , though weak , and not so discernable , as the soul would wish . The soul dar not say , but it loveth the bargane , and is satisfied with it , and longeth for it , and desireth nothing more than that it might partake thereof , and enjoy Him whom it loveth , hungereth for , panteth after , or breatheth , as it is able , that it may live in Him , & be saved through Him. But Some will say , If I had any evidence of God's approbation of this act of my soul , any testimony of his Spirit , I could then with confidence say , that I had beleeved & accepted of the covenant and of Christ offered therein : but so long as I perceive nothing of this ; how can I suppose , that any motion of this kinde in my soul , is real faith ? For answere . 1. We would know , that our beleeving , and God's sealing to our sense are two distinct acts , and separable , and oft separated : our beleeving is one thing , and God's sealing with the holy Spirit of promise to our sense , is another thing ; and this followeth though not inseparably the other Eph. 1 : 13. — In whom also , after that yee beleeved , yee were sealed with that holy Spirit of promise . And so , 2. We would know , that Many a man may beleeve , & yet not know that he doth beleeve ; He may set to his seal , that God is true , in his offer of life through Iesus , and accept of that offer as a truth , and close with it ; and yet live under darknesse & doubtings of his faith , long & many aday ; partly through not discerning the true nature of faith ; partly through the great sense and feeling of his owne corruption and unbeleefe ; partly through a mistake of the operations of the spirit within , or the want of a clear & distinct uptaking of the motions of his owne soul ; Partly because he findeth so much doubting and feare , as if there could be no faith , where there were doubting or fear , contrare to Mark. 9 : 24. Mat. 8 : 26. & 14 : 31. Partly because he hath not that perswasion , that others have had , as if there were not various degrees of faith , as there is of other graces , & the like . Therefore 3. We would know , that many may really beleeve , and yet misse this sensible sealing of the Spirit which they would be at : God may think it not yet seasonable to grant them that , lest they forget themselves and become too proud ; and to traine them up more to the life of faith , whereby He may be glorified ; and for other holy ends , He may suspend the giving of this for a time . 4. Yet we would know , that all that beleeve , have the seal within them 1. Iohn . 5 : 10. He that beleeveth on the Son of God , hath the witnesse in himself ▪ that is , He hath that which really is a seal , though he see it not , nor perceive it not ; even the work of God's spirit in his soul ▪ inclining and determineing him unto the accepting of this bargan , & to a likeing of & endeavouring after holinesse : and the whole gospel clearing up what faith is , is a seal & confirmation of the businesse . So that the matter is sealed , and confirmed by the word , though the soul want those sensible breathings of the Spirit , sheding abroad his love in the heart , and filling the soul with a full assurance , by hushing all doubts and feares to the door ; yea though they should be a stranger unto the Spirits witnessing thus with their spirits , that they are the children of God , and clearning up distinctly the reall wot●… of grace within their soul , and so saying in effect , that they have in truth beleeved . But enough of this , seing all this and much more is abundantly held forth and explained , inthat excellent & usefull treatise of Mr. Guthries intituled The Christians great interest . CHAP. V. How Christ is to be made use of , as the VVay , for Sanctification , in generall . HAving shown how a poor soul , lying under the burden of sin & wrath , is to make use of Iesus Christ , for righteousnesse & justification , and so to make use of Him , goe out to Him , and apply Him , as He is made of God to us righteousnesse 1. Cor. 1 : v. 30. and that but briefly ; this whole great businesse being more fully , and satisfactoryly handled , in th●…t fore mentioned great , though small Treatise , vix The Christians great Interest . We shall now come and show , how a beleever or a justified soul shall furder make use of Christ , for Sanctification , this being a particular , about which , they are ofttimes much exercised and perplexed . That we may therefore , in some weak measure , through the helpe of His light and grace , propose some things to cleare up this great and necessary truth , we shall first speak a little to it , in the generall , and then come to cleare up the matter more particularly . Before we speak of the matter in generall , it would be remembered , first , That the person who only is in case to make use of Christ for Sanctification , is one , that hath made use of Him already for Righteousnesse & justification : for one who is a stranger to Christ ▪ and is living in nature , hath no accesse to Christ for sanctification . He must be a beleever and within the covenant , ere he can make use of the grounds of sanctification , laid down in the covenant . One must first be united to Christ , and justified by faith in Him , before he can draw any vertue from Him for perfecting holinesse . He must first be in Him before he can grow up in Him , or bring forth fruit in Him. And therefore the first thing that souls would goe about , should be to get an union made up with Christ , and be cloathed with his righteousnesse by faith ▪ and then they have a right to all his benefites : first they should labour to get their state changed from enmity , to peace & reconciliation with God , through faith in Jesus . Yet , next , it would be observed . That when it is said , that one must be a beleever , before he can go to Christ , & make use of Him for ▪ holinesse & sanctification ; it is not so understood , or said . That one must know , that indeed he is justified by faith ▪ before he can make any use of Christ for sanctification . One may be justified , and a beleever , yea and growing in grace through Iesus Christ , and so actually improving the grounds of sanctification , and making use of Christ for this end , and allowed thereunto , and yet win to no certainty , o●… his union with Christ , of his justification through faith in Him ▪ no●… of his faith . But thirdly , if it be said , How can a soul with confidence approach to Christ , for usemaking of Him , in reference to sanctification , that is still doubting of his state and regeneration ? I answere ▪ It is true , a clear fight of our interest in Christ by faith , would be a great encouragement to our confident approaching to , and usemaking of Him , in all things ; and this consideration should mo●…e all , to a more earnest search & study of the marks & evidences of their Interest ▪ a good help whereunto they will finde in the forementioned book . I shall only say this here . That if the soul , have an earnest desire , t●… be sanctified wholly , and to have on the image of God , that he may glorifie Him ▪ and panteth after holinesse , as for life , that he may look like Him , who is holy ▪ & maketh this his work and study ; sorrowing at nothing more than at his short coming ; crying out and longing for the day , when he shall be delivered from a body of death , and have the old man wholly crucified ; he needeth not question his interest in Christ ▪ & warrant to make use of Him , for every part of sanctification : for this longing desire after conformity to Gods law , and panting after this spiritual life to the end God may be exalted , Christ glorified , & other●… edified ; will not be readyly found , in one that 〈◊〉 yet in nature . It is true , I grant , some who designe to establish their owne righteousnesse ; and to be justified by their owne works & inherent holinesse , may wish , that they might be more holy and lesse guilty : and for some other corrupt ends , they may desire to be free of the power of some lust ▪ which they finde noxious & troublsome ; and ye●… retaine with love and desire , some other beloved lusts ; and so have a heart still cleaving to the heart of some detestable thing or other : But gracious souls , as they have respect to all the commands of God ; so they have not that designe of being justified before God by their works ; nor do they study mortification , or sanctification for any such end ▪ nay , they no sooner discover any by as of their false deceitfull hearts unto any such end , but as soon , they disowne it , and abhore it . So that hence believers may get some discovery of the reality of their faith , and interest in Christ , and of their warrand , yea & duty to make use of Christ for sanctification . T●…s premised , we come to speak some thing , in the generall , of beleevers usemaking of Christ , as made of God to us Sanctification : and for this end , we shall only speak a little to two things , first we shall show , upon what account it is , that Christ is called our sanctification , or made of God to us sanctification , as the Apostle's phrase is 1. Cor. 1 : 30. or what Christ hath done , as Mediator , to beginne , & carry on to perfection , the work of sanctification in the soul. And secondly , How the soul is to demeane it self in this matter , or how the soul is to make use of , & improve , what Christ hath done , for this end , that it may grow in grace ▪ and perfect holinesse in the fear of God. As to the first , we would know , that though the work of sanctification be formally ours ; yet it is wrought by another hand , as the principal efficient cause ; even by the Father , Son , and Holy Ghost . The Father is said to purge the branches , that they may bring forth more fruit Iohn . 15 : 1. 2. hence , we are said to be sanctified by God the Father , Iud. vers . 1. The Son is also called the sanctifier Heb. 2 : 21. He sanctifieth & cleanseth the Church , with the washing of water by the word Ephes. 5. ●…6 . The Spirit is also said to sanctifie 2. Thes 2 : 13. 1 Pet. 1 : 2. Rom. 15 : 16. Hence we are said to be washed & sanctified by the Spirit of God 1 Cor. 6 : 11. But more particularly , we are said to be sanctified in Christ. 1. Cor. 1. 2. and He is made of God to us sanctification 1 Cor. 1. 30. let us then see , in what sense this may be true : and 1 He hath by his death & blood procu●… that this work of sanctification shall be wrought , & carryed on : for he suffered without the gate , that He might Sanctifie the people with his owne blood Heb. 13 : 12. we are saved by the washing of regeneration , & renewing of the holy ghost , which He shed on us abundantly , through Iesus Christ our Saviour Tit. 3 : 5 , 6. He gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . Tit. 2 : 14. Thus our sanctification is the fruit of his death , & purchased by his blood●… He gave himself for his church , that he might sanctifie it Ephes. 5 : 25 , 26. ●… , He dying as a cautioner & publick person , beleevers are accounted in law to be dead to sin , in Him. Hence the Apostle tells us , Rom. 6 : 3 ▪ 4 , 5 , 6. that as many of us as are Baptized into Iesus Christ were Baptized into his death ; and that therefore we are buryed with Him by baptisme into death ; and are planted together in the likenesse of his death ; yea and that our old man is crueified with Him , that the body of sin might be destroyed , that hence forth we should not serve sin : whence beleevers are warranded & commanded vers . 11. to reckon themselvs to be dead indeed unto sin : and therefore sin should not reigne in their mortall bodyes to fulfill the lusts thereof vers . 12. This is a sure ground of hope & comfort for beleevers , that Christ dyed thus , as a publick person ; and that by vertue thereof , being now united to Christ by faith , they are dead unto sin by law ; and sin cannot challenge a dominion over them , as before their conversion it might have done , and did ; for the law hath dominion over a man , as long as he liveth ▪ but no longer : wherefore beleeving brethren , becomeing dead to the law by the body of Christ , are marryed to another , even to Him , who is raised from the dead , that they should bring forth fruit unto God Rom. 7 : 1 , 4. 3. Hence It followeth , that our old man is crucified with Christ , that the body of sin might be destroyed Rom. 6 : 6. So that this old tyrant , that oppresseth the people of God , hath got his deaths wounds , in the crucifixion of Christ , & shall never recover his former vigour & activity , to oppresse & beare down the people of God , as he did : He is now virtually , through the death of Iesus , killed , & crucified , being in Christ , nailed to the crosse . 4. His resurrection is a paune & pledge of this sanctification : for , as He died as a publick person , so He rose againe as a publick person : we are buryed with Him by baptisme , that likeas Christ was raised up from the dead , by the glory of the Father , even so we also should walk in newnesse of life . Rom. 6 : 4. and beleevers are said to be planted together with him , in the likenesse of his resurrection vers . 5. and they shall live with Him. vers . 8. and therefore they are to reckon themselvs , alive unto God , through Iesus Christ our Lord , verse . 11. we are raised up together Ephes. 2 : 6. 5. This sanctification is an article of the covenant of redemption , betwixt the Father & the Son Esa. 52 : 15. so shall he sprinkle many nations : & Cap. 53 : 10. He shall see his seed , and the pleasure of the Lord shall prosper in his hand . Christ then having this promised to Him , must see to the accomplishment thereof , and will have ▪ it granted to him ; seing He hath fulfilled all that was engadged to by Him , having made his soul an offering for sin . 6. This sanctification is promised in the covenant of grace . Ier. 33. 8. & I will cleanse them from all their iniquity Ezech 37 : 23. — and I will cleanse them . So Chap. 36 : 25. Then will I sprinkle cleane water upon you , & yee shall be cleane , from all your filthinesse , & from all your idols will I cleanse you . Now all the promises of the covenant of grace are confirmed to us in the Mediator : for in Him all the promises are yea & amen 2. Cor. 1 : 20. 7. He hath also purchased & made sure to his owne , the new nature , and the heart of flesh ▪ which is also promised Ezech. 36 : 26. & 11. 19. Ier. 32. 39. This is the new & lively principle of grace , the spring of sanctification , which cannot be idle in the soul ▪ but must be emitting vitall acts natively . Yea , through Him , are beleevers made partakers of the divine nature , which is a growing thing ; young glory in the soul. 2. Pet. 2 : 3 , 4. According as his divine power hath given unto us all things , that pertaine unto life & godlinesse , through the knowledge of Him , that hath called us to glory & virtue whereby are given unto us exceeding great & precious promises , that by these you might be partakers of the divine nature . &c. 8. The Spirit is promised , to cause us walk in his statutes Ezech. 36 : 27. Now all these promises are made good to us in Christ , who is the cautioner of the covenant : yea He hath gotten now the dispensing and giving out of the rich promises of the covenant , committed unto Him ; so as He is the great Lord treasurer and administrator of the great & glorious purchased blessings . 9. There are new waterings , breathings , & gailes of the Spirit , given in Christ. Esai . 27 : 3. He must water his garden or vinyaird every moment . This is the north winde , & the south winde that bloweth upon the garden Cant. 4 : 16. He must be as the dew unto Israel . Hos. 14 : 5. 10. Through Christ is the beleever brought into such a covenant state , as giveth great ground of hope of certane victory . He is not now under the law but under grace ; and hence inferreth the Apostle Rom. 6 : 14. That sin shall not have dominion over them . Being now under that dispensation of grace , whereby all their stock , is in the Mediators hand ▪ & at his disposall ; and not in their own hand & power , as under the covenant of works , there is a sure ground laid down for constant supply & furniture , in all necessities . 11. Christ hath prayed for this . Iohn . 17. 17. Sanctifie them through thy truth . where the Lord is praying , that his disciples might be more & more sanctified , and so fitted & qualified for the work of the ministrie , they were to be imployed in . And what He prayed for them , was not for them alone ▪ but also for all the elect , proportionably , who are opposed to the world , for which He did not pray v. 9. 12. He standeth in relation to beleevers of a Vine , or a Root , in which they grow as branches , so that by abiding in Him , living by faith in Him , and drawing sap from him , they bring forth fruit in Him Iohn . 15 : 1 , 2 , 4 , 5. Their stock of grace is in Him , the root ; and He communicate●…h sap and life unto his branches , whereby they grow , floorish , and bring forth fruit to the glory of God. 13. Christ hath taken on Him the office of a Prophet and Teacher , to instruct us in the way , wherein we ought to goe : for He is that great Prophet , whom the Lord promised to raise up , and who was to be heard and obeyed in all things Deut. ●…8 : 15. Act. ●… . 2●… . and 7 : 37. He is given for a witnesse & a leader . Esai . 55 : 4. and we are commanded to hear Him Mat. 17 : 5. Mark. 10 : 7. 14. He hath also taken on Him the office of a ▪ King Psal. 2 : 6. Mat. 21 : 5. Esai . 9 : 6 , 7. Phil. 2 : 8. 9 , 10 , 11. and thereby standeth engadged to lubdue all their spirituall enemies , Satan & corruption : Psal. 110. He is given for a leader and commander . Esai . 55 : 4 ▪ and so can cause his people walk in his wayes . 15. When we defile ourselves with new transgressions & failings . He hath provided a fountaine for us to wash in : a fountaine opened to the house of David & to the Inhabitants of Ierusalem for sin & for uncleannesse Z●…ch . 13 : 1. and this fountaine is his blood which cleanseth from all sin Heb. 9 : 14. 1. Iohn . 1 : 7 ▪ Revel . 1 : 5. 16. He is set before us , as a copie & pattern●… that we should walk even as He walked 1. Ioh. 2 ▪ 6. He left us an example , that we should follow his stepps 1. Pet. 2 : 21. But we would beware to separate this consideration from the preceeding , a●… Antichristian Socinians do , who will have Christ only to be a copie . 17. He hath overcome Satan our arch-enemie ▪ and hath destroyed his works . 1. Iohn . 3 ▪ 8. He came to destroy the works of the devill . And in particular his works of wickednesse in the soul ▪ Thus He is a conquerour , & the Capta●…e of our Salvation . 18. As He hath purchased , So hath He appointed ordinences , for the laying of the foundation , and carrying on of this work of sanctification●… both Word & 〈◊〉 are appointed for this end ▪ The Word to convert and to confirme ▪ Iohn . 17 : 17. sanctifie them through thy truth , thy word is truth , said Christ. The word is given as the rule ; and also through the meanes thereof is life and strength conveyed to the soul , to perfect holinesse in the fear of God 1. Pet. 2 : 2. And the Sacraments are given to strengthen & confirme the soul in the wayes of God. 19. As He hath laid downe strong encouragements to his followers , to hold on in the way of holinesse , many great & precious promises , by which they might be partakers of the divine nature . 2. Pet. 1 : 4. and by which they are encouraged to cleanse themselves from all filthinesse of the flesh & spirit 2. Cor. 7 : 1. and many motives to hold on & continue ; So hath He rolled difficultyes out of the way , whether they be within us , or without us , and thereby made the way easie , and pleasant to such as walk in it ; so as they may now run in the way of his commandements , & walk & not weary , & run & not be faint . Nay 20 we would remember , for our encouragment and confidence , that in carrying on of this work lyeth the satisfaction of soul , & the pleasure of the Lord , that must prosper in His hand , & thus He seeth his seed , & hath of the travail of his soul , and is satisfied . These particulars rightly considered will discover unto us , what a noble ground for sanctification ▪ is in Christ laid downe for beleevers , which they may , and must , by faith , grippe to , that they may grow in grace , and grow up in Christ ▪ and perfecte holinesse ; and what a wonderfull contriveance of grace this is , wherein all things are made so sure for beleevers ; Christ becomeing all things to them , and paveing a royall & sure way for them ▪ sure for them , and glorious to himself . As to the second particular ; that is , How beleevers are to carry in this matter , or how they are to make use of Christ , and of those grounds of sauctification , in Christ , which we have mentioned . First , There are some things which they would bewar of , and guaird against : as , 1. They would bewar of an heartlesse despondency , & giving way to discouragements , and hearkning to the language of unbeleefe , or to the suggestions of Satan , whereby he will labour to perswade them of the impossibility of getting the work of sanctification throughed , or any progresse made therein to purpose . Satan & a deceitfull heart can soon muster up many difficultyes , & alledge that there are many Lyons , many insuperable difficultyes , in the way , to discourage them from ventureing forward : and if Satan prevail here , he hath gained a great point . Therefore the beleever would keep up his head in hope , and beware of multiplying discouragements to himself , or of concludeing the matter impossible ; for then shall he neither have heart nor hand for the work , but sit downe & wring his hands , as overcome with discouragement , & despondency of Spirit . 2. They would beware of wilfull rejecting their owne mercyes , and forbearing to make use of the grounds of hope of strength and progresse , in the matter of sanctification , which Christ hath allowed them to make use of . There is such an evill even amongst Gods children , that they scarre at that which Christ out of great love hath provided for them , and dar not with confidence make use of nor apply to themselves , the great and comfortable promises , to the end they might be encouraged : they will not take their allowance , as thinking themselves unworthy ; and that it should be presumption in them to challenge a right to such great things ; and they think it commendable humility in them , to stand aback ; and so wilfully refuse the advantages and helps , that make so much for their grouth in grace . 3. They would beware of a carelesse neglect of the meanes , appointed for advanceing in holinesse : for though the meanes do not worke the effect , yet it is by the meanes , that God hath chosen to worke the work of sanctification : Here that is to be seen , that the hand of the diligent maketh rich ; and the field of the slothfull is soon grown over with thorns and nettles ; so that poverty cometh as one that travelleth , and want as an armed man. Prov. 24 : 30 , 31 , 34. It is a sinfull tempting of God , to think to be sanctified another way , than God hath in his deep wisdom condescended upon . 4. Yet they would beware of laying too much weight on the meanes & ordinances ; as if they could effectuat the businesse . Though the Lord hath thought good to work in and by the meanes ; yet He himself must do the work . Meanes are but meanes , and not the principal cause ; nor can they work , but as the principal agent is pleased to make use of them , and to work by them : when we leane to the meanes , and to instruments , we prejudge our selves ; by disobligeing God , and provoking Him to leave us , that we may wrestle with the ordinances alone , and finde no advantage . Therefore the soul would guaird against this . 5. Albeit the meanes can do nothing unlesse He breath , yet we would beware not only of neglecting them ( as we said afore ) but also of a slighting way of performing of them , without that earnestnesse and diligence , that is required . Cursed is he who doth the work of the Lord negligently . Ier. 48 : 10. Here then is the speciall art of Christianity apparent , to be as diligent , earnest , and serious in the use of the means , as if they could effectuate the matter , we were seeking ; and yet to be as much abstracted from them , in our hopes and exspectation , and to be as much leaning on the Lord alone , and depending on Him for the blessing , as if we were useing no meanes at all . 6. They would beware of slighting and neglecting the motions of the Spirit : for thereby they may lose the best opportunity . They should be alwayes on the wing , ready to imbrace the least motion ; and they should stand alwayes ready , waiting for the breathings of his Spirit , and open at his call ; least afterward , they be put to call and seek , and not attaine what they would be at , as we see in the Spouse Cant. 5 : 2 , 3 , 4. 5 , 6. &c. 7. They would also guaird against the quenching of the Spirit 1 Thes. 5 : 12. or greiving of the Spirit . Ephes. 4 : 30. by their unchristian & unsuteable carriage : for this will much marre their sanctification . It is by the Spirit that the work of sanctification is carryed on , in the soul : and when this Spirit is disturbed , and put from his work ▪ how can the work go on ? When the motions of this indwelling Spirit are extinguished , his work is marred , and retarded : and when He is grieved , he is hindered in his work . Therefore souls would guard against unbeleefe , despondency , unsuteable & unchristian carriage &c. 8. Especially they would beware of wasteing sinns Psal. 51 : 10. Sins against light and conscience ; such as David calleth presumptuous sin●… . Psal. 19 : 13. They would beware also of favouring any known corruption , or any thing of that kinde , that may hinder the work of sanctification . Secondly . It were usefull and of great ad●…antage , for such as would grow in grace , and advance in the way of holinesse , to be living in the constant conviction ▪ 1. Of the necessity of holinesse , without which no man shall see God Heb. 12 : 14. nothing entering in into the new Ierusalem , that defileth . Revel . 21 : 27. 2. Of their owne inability to do any one act aright ; how they are not sufficient of themselvs to think any thing , as of themselvs 2 Cor. 3 : 5. and that without Christ , they can do nothing Iohn . 15 : 5. 3. Of the insufficiency of any humane helpe , or meanes , or way , which they may think good to choose , to mortifie aright one corruption ; or to give strength for the right discharge of any one duty ▪ for our sufficiency is of God 2. Cor. 3 : 5. and it , i●… through the Spirit that we must mortifie the deed●… of the body Rom. 8 : 13. 4. And of the treachery and deceitfulnesse of the heart , which is bent to follow by wayes ▪ being not only deceitfull above all things , but also desperatly wicked , Ier. 17 : 9. That by this meanes the soul may be jealous of it self , and despaire of doing any thing in its owne strength ; and so be fortified against that maine evill , which is an enemy to all true sanctification , viz confidence in the flesh . Thirdly . The soul would keep its eye fixed on those things . 1. On Christ's alsufficiency to helpe , in all cases , that He is able to save to the uttermost . Heb. 7 : v. 25. 2. On his compassionednesse to such as are out of the way ; and ready nesse to helpe poor sinners , with his grace and strength : and this will keep up the soul from fainting and dispaireing . 3. On the commands to holinesse : such as those cleanse your hands , and purify your hearts Iam 4 : 8. and be ye holy for I am holy 1 Pet. 1 : 15 , 16. and the like . That the authority of God , and conscience to a command , may set the soul a work . 4. On the great recompense of reward , that is appointed for such as wrestle on , and endure to the end ; and on all the great promises of great things to such , as are sanctified , whereof the Scriptures are full ; that the soul may be encouraged to run thorow difficultyes , to ride out stormes , to endure hardnesse , as a good souldier , and to persevere in duty . 5. On the other hand ▪ on the many sad threatnings and denunciations , of wrath , against such as transgresse his lawes ; and on all the sad things that such as shake off the fear of God , and the study of holinesse , have to look for , of which the Scripture is full ; that by this meanes , the soul may be keeped in awe , and spurred forward unto duty , and made the more willing to shake off Leazynesse . 6. On the Rule , the word of God ; by which alone we must regulate all our actions ; and this ought to be our meditation day and night , and all our study , as we see it was Davids ▪ and other holy men of God their dayly work . See Psal. 1. and 119. Fourthly , In all this study of holinesse , and aimeing at an hiegher measure of grace , the beleever would lavell at a right end : and so would not designe holinesse for this end , that he might be justified thereby , or that he might thereby procure and purchase to himself heaven and God's favoure for the weight of all that , must lie on Iesus Christ , who is our Righteousnesse : and our holinesse must not dethrone Him , nor rob Him of his glory , which He will not give to another : But would study holinesse , to the end , he might glorifie God , Father , Son , and holy Spirit ; and please Him , who calleth to holinesse ; and thereby be made meet to be partaker of the Inheritance of the saints in light Col. 1 : 10 , 12. and be made a meet bride for such a holy bridegroome , and a member to such an holy head : that hereby others might be edified Mat. 5 : 16 ▪ 1. Pet. 2 : 12. and 3 : 1 , 2. that the soul may look like a temple of the holy ghost , and like a servant of Christ's , bought with a price 1 Cor. 6 : 17 , 18 , 10. 20. And have a clear evidence of his regeneration and justification , and also that he may expresse his thankfulnesse to God , for all his favours and benefites . Fiftly . The soul would by faith lay hold on , and grip fast to the ground of sanctification : that is to say . 1. To what Christ hath purchased for his people . 2. To what as a publike person He hath done for them : And so by faith , 1. Challenge a right to , and lay hold on the promises of grace , strength , victory , and throw-bearing , in their combating with corruption within , and Satan and a wicked world without . 2. Reckon themselves dead unto sin , through the death of Christ ; and alive unto God through his resurrection , Rom. 6 : 4 , 11. and that the old man is crucified with Him , that the body of sin might be destroyed vers . 6. and that they are now , not under the law , but under grace , vers . 14. That by this meanes , they may be encouraged to continue fighting against a vanquished enemy , and not give over , notwithstanding of disappointments , discouragements , prevailings of corruption , &c. and the beleever may know upon what ground he standoth , and what is the ground of his hope and exspectation of victory in end ; and so he may run , not as uncertanely ; and so fight , not as one that beateth the aire 1 Cor. 9 : 26. Sixtly . In this work of sanctification , the beleever would be much in the lively exercise of faith ; fight by faith ; advance by faith ; grow up , and bring forth fruit by faith : and so ▪ 1. The beleever would be oft renewing his grips of Christ , holding Him fast by faith , and so abideing in Him , that he may bring forth fruit Iohn . 15 : 4 , 5. 2. Not only would he be keeping his union fast with Christ , but he would be also eyeing Christ by faith , as his store house , and generall Lord dispensator of all the purchased blessings of the Covenant , which he standeth in need of : and looking on Christ , as standing engadged by office , to compleate his work of salvation ; and to present him with the rest to himself holy , without blemish , yea and without spote or wrinkle or any such thing Ephes. 5 : 27. 3. He would by faith gripe to the promises , both of the generall stock of grace , the new heart & heart of flesh , and the Spirit to cause us walk in his statutes Ezech. 36 : 26 , 27. and of the severall particular acts of grace , that he standeth in need of , such as that Ier. 30 : 8. I will cleause them from all their iniquities &c. so Ezech. 36 : 25 : Ier. 31 : 19. as the Church doth Micah . 7 : 9. He will subdue our iniquities &c. And so having , or gripping these promises , we are to cleanse our selves from all filthinesse of flesh & Spirit , and perfect holinesse in the fear of God. 2 Cor. 7 : 1. 4. As the beleever would by faith draw out of Christ , through the conduite of the promises , which are all yea & amen in Him , 2 Cor. 1. 20. grace , strength , knowledge , courage , or what ever his fight in this warfare calleth for , to the end , he may be strong in the Lord and in the power of his might , Ephes. 6 : 10. So he would by faith roll the weight of the whole work upon Christ ; and thus cast himself , and his care and burden on Him , who careth for him , 1 Pat. 5 : 7. Psal. 37 : 5. & 55 : 22. and so go on in duty , without anxiety ▪ knowing who beareth the weight of all , and who hath undertaken to work both to will and to do , according to his good pleasure : thus should the work be easie and saife , when by faith we roll the burden on Him , who is the chosen one , fitted for that work ; and leave it on Him , who is our strength , patiently waiting for the outgate , in hope . Thus the beleever makes use of Christ , as made of God Sanctification , when in the use of meanes appointed , eyeing the covenant of grace , and the promises thereof , and what Christ hath done to Sanctifie and cleanse his prople , he rolleth the matter on Him , and exspecteth help , salvation & victory , through Him. CAUTIONS . But least some should be discouraged , and think all this in vaine , because they perceive no progresse , nor grouth in grace , for all this , but rather corruption as strong and troublesome as ever , I would say a few things to them . 1. Let them search and try , whether their short-coming and disappointment doth not much proceed from this , that the matter is not so cleanly cast over on Christ , as it should be : Is it not too oft found , that they goe forth to the battell in their own strength , lippening to their owne stock of grace , to their own knowledge or to their duties , or the like ? How then can they prosper ? 2. Let them mourne , as they get any discovery of this ; and guaird hereafter against that corrupt by as of the heart , which is still inclining them to an engadgment , without the Captane of their salvation , and a fighting without the armour of God. 3. Let them try and see , if in studying holinesse , they be not led by corrupt ends : and do not more laboure after sanctification , that they may be more worthy , and the better accepted of God , and that they may have quietnesse and peace as to their acceptance with God , as if this were any cause , matter or condition of their righteousnesse and justification before God ; then that they may shew their obedience to the command of God 1 Thes. 4 : 3. Ephes. 2 : 10. Ioh. 15 : 16. and expresse their thankfulnesse to Him , and glorifie God Mal. 1 : 6. Mat. 5 : 16. Iohn . 17 : 10. Ephes. 4 : 30. and if so , they ought to acknowledge Gods goodness in that disappointment , seing thereby they see more and more a necessity of laying aside their own righteousness , and of betaking themselves to the righteousnesse of Christ , and of resting on that alone , for peace and acceptance with God. 4. They would try and see , if their negligence and carelesnesse in watching , and in the discharge of duties , do not occasion their disappointments & shortcomeing . God sometimes thinks fit to suffer a lion of corruption to set on them , that they may look about them , and stand more vigilantly upon their watch tour , knowing that they have to do with a vigilant adversary , the devil , who as a roaring lion goeth about , seeking whom he may devoure 1 Pet. 5 : 8. and that they fight not against flesh & blood ; but against Principalities , against powers , against the Rulers of the darknesse of this world ▪ against spirituall wickednesse in high places . Ephes. 6 : 12. It is not for nought , that we are so often commanded to watch Mat. 24 : 42. & 25 : 13. & 26 : 41. & 14 : 38. Luk. 21 : 36. Mark 13 : 33 , 34 , 35 , 37. 1 Cor. 16 : 13. 1 Thes. 5 : 6. 1 ▪ Pet. 4 : 7. Col. 4 : 2. through the want of this , we know what ●…efell David and Peter . 5. They would try and see , whether there be not too much self confidence , which occasioned Peter's foule fall : God may , in justice and mercy , suffer corruption to break loose upon such , at a time , and tread them underfoot , to learne them afterward to carry more soberly ; and to work out their salvation with fear & trembling Phil. 2 : 12. remembering what a Jealous holy God He is , with whom they have to do ; what an adversary they have against them ; and how weak their owne strength is . 6. This would be remembered , that one may be growing in grace , and advancing in holinesse , when to his apprehension , he is not going forward from strength to strength , but rather going backward . It is one thing to have grace , and another thing to see that we have grace : so it is one thing to be growing in grace , and nother thing to see that we are growing in grace . Many may question their grouth in grace , when their very questioning of it may evince the contrary : for they may conclude no grouth , but rather a back going , because they perceive moe and more violent , and strong corruptions , and hidden works of darknesse and wickednesse , within their souls , than ever they did before ; while as that great discovery , sheweth the Increase of their spirituall knowledge ; and an increase in this is an increase in grace . So they may question and doubt of their grouth , upon mistakes ▪ as thinking corruption alwayes strongest , when it makes the greatest stirre & noise ; Or their complaints may flow from a vehement desire they have to have much more sanctification , which may cause them overlook many degrees they have advanced : or some such thing may occasion their darknesse and complaints ; yea God may think it fittest for them , to the end they may be keeped humble and diligent , to be in the dark as to their progresse ; whereas if they saw , what advancement & progresse they had made in christianity , they might grow wanton , secure , and carelesse , and so occasion some sad dispensation to humble them againe . 7. It would be remembered , that perfect victory is not be had here : it is true , in respect of justification , through the imputation of the perfect righteousnesse of Christ ; and in respect of their sincerity and gospel simplicitie , and in respect also of the parts of the new man , beleevers are said to be perfect ; Such an one was Noah Gen. 6 : 9. and Iob. Cap. 1 : 1 , 8. see also Psal. 37 : 37 , and 64 : 4. 1 Cor. 2 : 6. Heb 5 : 14. Iam. 3 : 2. And it is true , we are to aime at perfection ▪ and to pray for it , as Mat. 5 : 48. 2. Cor. 13 : 11. Col. 4 : 12. Heb. 13. 21. Iam. 1 : 4. 1. Pet. 5 : 10. Heb. 6 : 1. Yet as to the degrees of holinesse ▪ & sanctification , and in respect of the remnant of corruption within , there is no full perfection here . Iob. 9 : 20 , 21. Phil. 3 : 12. for even he who is washen , and as to justification , is cleane every whit , yet needeth to wash his feet , because contracting filth , in his conversation Ioh. 13 : 10. So that if the Lord should mark iniquity , no man should stand . Psal. 130 : 3. & 143 : 2. There will stil be in the best something , more or lesse ; of that battell , that Paul speaketh of Rom. 7 : 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. So that they will stil have occasion to cry out with him vers . 24. O! wretched man that I am , who shall deliver●…e from the body of this death ? And the flesh will stil lust against the Spirit , and the Spirit against the flesh , so that they shall not be able to do what they would Gal. 5 : 17. The place of perfection is above , where all tears are wiped away , and the weary wreastler is at rest . 8. Let them not mistake , and think , that every stirring of corruption in the soul , argueth its dominion and prevailing power . Corruption may stirre and make a great deal ado , where it cannot get leave to reigne ; and be as a violent and cruell invader , seeking the throne , putting the whole kingdom in a combustion , who is resisted with force of armes . Corruption may be more quiet and still , when indeed it hath the throne of the soul : as a conquerour may be more quiet and still , when he hath overcome , and is in peacable possession of the kingdom , than when he was but fighting for it : when the strong ▪ man keeps the house , and is Master , than all is quiet , and at rest , till a stronger come to thrust him out , and dispossesse him . 9. Sanctification doth not alwayes consist , in a mans freedom from some corruptions : for there may be some corruptions , that one hath no naturall inclination to ; but , o●… the contrary , a great aversation from : as some worlds wretches , may have no inclination to prodigality , and ranting , or such like vices , which are contrary to their humor , or to their constant education : and Satan may ●…ever tempt some man to such evils ▪ knowing he wi●… get more advantage , by plying his temper and genius , and so carying him away to the other contrary evill ; and so , though this man know not so much , as what it is once to be tempted to those vices , yet that will not say , that he is a sanctified man ; farr lesse will it say , that he hath more grace than another man , whose predominant that evil is , and against which he is dayly fighting and wreastling . Whence it appeareth , that wreastling , and protesting against even an overcoming corruption , may evidence more of grace , than freedom from some evils , to which some are not so much tempted , and to which they are naturally lesse inclined . 10. Nor should they think , that corruption is alwayes master of the soul , and possessing the throne as a full conquerour , when it prevaileth and caryeth the soul head-long , at a time : for corruption may sometimes come in upon the soul as an inu●…dation , with irrestible violence , and , for a time , carry all before it ; so that the soul cannot make any sensible resistence ; as when a sudden , violent and unexpected temptation setteth on , so as the poor Man is overw helmed , & scarce knoweth where he is , or what he is doing , till he be laid on his back : at that time , it will be a great matter , if the soul dar quietly enter a protest against , and dissent from what is done : and if there be an honest protestation against the violent & tyrannicall invasion of corruption , we cannot say , that corruption is in peacable possession of the throne : if the Spirit be lusting against the flesh , leavying all the forces he can ▪ against the invader , by prayer and supplication to God , and calling-in all the supply of divine help he can get , and when he can do no more , is sighing and groaning under that unjust invasion , resolving never to pay homage to the usurper , no●… to obey his lawes , nor so much as parley with him , or make peace , we can not say , that the soul doth consent ▪ fully unto this usurpation : Nay , if the soul shall do this much , at such a time ▪ when Satan sets on with all his force , it will be a greater evidence of the strength of grace in the soul , than if the soul should do the same or alittle more , at a time , when the temptation is not so strong . 11. It is not good for them to say , that grace is not growing in them , because they advance not so far , as some do ; and because they come not to the pitch of grace , that they see some advanced to : That is not a sure rule to measure their grouth in grace by . Some may have a better naturall temper , whereby they are lesse inclined to severall vices , which these finde a strong propension to ; they may have the advantage of a better education , and the like . So that they should rather t●…y themselves this yeer , by what they were the last yeer , and that in reference to the lusts , to which they have been most subject , all their dayes . 12. We must not think that every beleever will attaine to the same measure of grace : there is a measure appointed for every member , or joynt of this body ; and every joynt supplieth , according to the effectuall working in the measure of every p●… Ephef . 4 : 16. God hath more a doe with som●…●…han with others : there is more strength required 〈◊〉 an arme or legg , than in a finger or toe . And ev●… one should be content with his measure , so 〈◊〉 〈◊〉 ●…ot to fret or repine against God , and his dispen●…tions , that makes them but a finger , and not 〈◊〉 arme of the body ; and do their duty in their station , fighting against sin , according ●…o the measure of grace dispensed to them of the Lord , and th●…●…aithfully & constantly ; and not quarrell with God , ●…hat He maketh us not as free of temptations and corruptions , as some others : for the Captane must ●…ot be blamed for commanding some of his souldiers to this post , where they never once see the enemy ; and others to that post , where they must continually fight : the souldier is here under command , and therefore must be quiet , and take his lot ▪ so must the Christian reverence the Lords dispensa●…tions , in ordering matters , so as they shall never ●…ave one houres quietnesse , whileas others have more rest and peace ; and stand at their post fig●…ting , resolving never to yeeld , but rather to cover the ground with their dead bodyes , till the Commander in chief think good to relieve them . Su●…●… am , as the only wise God hath distributed to eve●…y member of the body , as He hath thought good ▪ so it is the duty of every member , to endeavour this holy submission to Him , as to the measure of gra●… ▪ considered as His free gift , bestow●…d on them : ●…nd to be humbled for the grudgings of his heart ▪ 〈◊〉 God hath not given him moe talents ? 〈◊〉 sure I am , though this submission make no 〈◊〉 ●…oise in th●… world ; yet really this is one of 〈◊〉 ●…ghest degrees of grace attaineable here , and 〈◊〉 a●… ornament of a m●…ek and quiet Spirit , 〈◊〉 it in 〈◊〉 sight of God of great price ; So that who ever hath 〈◊〉 to this ; have the very grace they seem to 〈◊〉 , and more . Yet le●…t this should be 〈◊〉 , l●… me adde a word or two of c●…ution , to 〈◊〉 this submission . 1. There must be with it an 〈◊〉 pri●…ing even of that degree of grace , which they want . 2. There must be a panting after grace , as it is God's image , and a conformity to Him ▪ and that with so much singlness , as they may be in ●…ase to say , without the reproachings of their heart , they do not so much love holiness for heaven , a●… , heaven for holiness . 3. There must be an uncessantness in useing all meanes , whereby the grouth o●… grace may be promoved , to this end , that they may be comformed to His image ▪ rather than that they may be comforted . 4. There must be also a deep humiliation for the want of that degree of grace they would have , as it importet●… the want of so much conformity to Him , to whose image they are praedestinated to be conforme , which will very well consist with this submission , we are speaking of●… ▪ 13. It would be remembered , that there may be a great progress , even when it is not observed , when , 1. Hereby the man is made to ly in the dust , to loath himself , and cry , behold I am vile ▪ 2. Hereby his indignation against the body of death is the more increased . 3. Hereby his esteem of a Saviou●… an●… of the blessed contrivance of Salvation is the 〈◊〉 hi●…ghtned , that he seeth he is thereby brough●… to make mention of His righteousness , even o●… 〈◊〉 only . 4. Hereby his longing after 〈◊〉 fr●…ition is increased , where all these complain●… shall cease . 5. And hereby he is put to 〈◊〉 that much slighted duty of holding fast the rejoy●…ing of his hope firme unto the end , looking 〈◊〉 longing for the grace , that shall be brought unto him , at the revelation of Iesus Christ , when he shall be presented without spot , and made meet to be ●… partaker of the inheritance of the saints in light . CHAP. VI. How Christ is to be made use of , in reference to th●… k●…lling and crucifying of the old man. HAving thus shortly pointed out something●… ▪ in generall , serving to the clearing and opening up the way of our usemaking of Christ for sanctification , we come now more particularly to the clearing up of this business . In sanctification we must consider First the renewing and changeing of our nature and frame : and next the washing and purging away of our dayly contracted spots . The first of these is commonly divided into two parts ▪ viz. 1. The mortification , killing and crucifying of the old man of sin and corruption , which i●… within ; and 2. The vivification renewing , quickening and strengthening of the new man of grace , and this is a grouth in grace , and in fruitfulnesse & holinesse . As to the first of these viz the mortification 〈◊〉 crucifying of the old man , we would know , th●… there is such a principle of wickednesse and enmi●… ▪ against God , in man by nature now , since the fall , whereby the man is inclined to evil , and only to evil . This is called the old man , as being , like the body , made up of so many parts , joynts and members ▪ that is , so many lusts & corruptions and evill inclinations , which together make up a corpus , and they are f●…st joyned and compacted together as the members of the body , each usefull and serviceable to another , and all of them concurring and contributing their utmost to the carrying on of the work of sin ▪ and so it is the man of sin and it is also called the old man , as ha●…ing first possession of the soul , before it is by grace renewed ; and is ●… dying more and more dayly . Thus it is called the old man , and the body of sin Rom. 6 : 6. This old man hath his members in our members & fa●…cultyes , so that none of them are free , understanding , will , affections , and the members of our body are all servants of unrighteousnesse to this body of sin , and old man. So we read of the motions of sin Rom 7 : 5. which work in our members to bring for●… fruit unto death : and of the lusts of the flesh Rom. 13 : 14. Gal. 5 : 16 , 24. and the lusts of sin Rom. 6 : 12. So we hear of the desires of the flesh , and of the minde Ephes. 2 : 3. and of affections and lusts Gal. 5 : 24. And the old man is said to be corrupt , according to the deceitfull lust●… . Ephes. 4 ▪ 22. all which lusts and affections are as so many members of this body of sin , and of this old man. And further , there is herein considerable a power , force and efficacy , which this old man hath in us , to carry us away , and , as it were , command us , o●… constraine us ▪ as by a forcible law . Hence we read of the law of sin and death Rom. 8 : 2 ▪ which only the law of the Spirit of life in Christ doth make 〈◊〉 free from . It is also called a law in our mem●…rs warring against the law of our minde Rom. 7 : 23. and bringing us into captivity to the law of sin , which is in our members . So it is said to lust against the Spirit and to warre . Gal. 5 : 17 All which point out the strength , activity and dominion of sin in the soul ; so that it is as the husband over the wife Rom. 7 : 1. yea it hath a domineering and constraineing power , where its horns are not held in by gr●…e . And as its power is great , so its nature is wicked & malicious ; for it is pure enmity against God Rom. ●… : 7. so that it neither is , nor can be reconciled , 〈◊〉 therefore must be put off , and abolished Ephes. 2 : 15. killed & crucified Rom. 6 : 6. Now herein lyeth the work of a beleever , to be killing , mortifying and crucifying this enemy , or rather enmity ; and delivering himself from under this bondage and slavery , that he may be Christ's free man , and that through the Spirit . Rom. 8 ▪ 13. Now if it be asked , how shall a beleever make life of Christ , to the end this old man may be goten crucified : or how should a beleever mortifie th●… Old man , and the lusts thereof , through Christ , or by the Spirit of Jesus ? We shall propose thos●… things which may helpe to cleare this . 1. The beleever would have his eye on this old man , as his arch enemy , as a deadly cut-throat , lying within his bosome . It is an enemy ludging within him , in his Soul , Minde , Heart and Affections , so that , there is no part free ; and therefore is acquant with all the motions of the soul , and i●… alwayes opposeing , and hindering every thing that is good , It is an enemy , that will never be reconciled to God , and therefore will not be reconciled with the beleever , as such ; for it is called enmi●…y it self : and so it is actively alwayes seeking to promove the ruine of the soul , what by prompting , inclineing , moving and forceably drawing or driveing , ( sometimes with violence and rage ) to evil ; what by withstanding resisting , opposeing , counter working , and contradicting what is good ; so that the beleever can not get that done , which he would do ; and is made to do that , which he would not . Therefore this being such an enemie , and so dangerous an enemie , so constant and implacable an enemy , so active ▪ and closse an enemie , so deadly and destructive ; it is the beleevers part , to guaird against this enemy , to have a vigilant eye upon it , to carry as an irreconcilable enemy thereunto ; and therefore never to come in tearms of capitulation , or agreement , therewith , never o●…ce to parlie , let be , make peace . And the beleever would not have his vigilant eye upon this or that Member of this body of death , so much as upon the Body it self , or the Principle of wickednesse and rebellion against God ; the Head , Life , Spirit or Law of this body of death : for there lyeth its greatest wickednesse , and activity : and this is alwayes opposeing us though not in every joy at and member ; but sometime in one , sometime in another . 2. Though the beleever should have a maine eye upon the Body , this innate , strong and forcible law of sin and death ; yet should he have friendshipe and familiarity with no part , member or lust of all this body : all the deeds of the body should be mortified , Rom. 8 : 13. the old man with his deeds should be mortified Col. 3 : 6. & we should mortifie our members , which are upon the earth , vers . 5. for all of them are against us , & the least of them countenanced , intertained & imbraced , will worke ou●… ruine , & cut our souls throat ; therefore should the beleever look on each of them , & on all of them , as his deadly enemies . 3. He would consider , that as it is a very unseemly thing for him , to be a slave to that old tyrant , and to yeeld his members , as so many servants to iniquity ; so it is dangerous & deadly : his life lyeth at the stake : either he must get it mortified , killed & subdued , or it will kill him : his life will goe for its life : if this enemy escape , he is a gone man. The consideration of this would cause the beleeve●… act here in earnestnesse and seriousnesse , with care and diligence ; and set about this work of mortification , with labour and paines . 4. Much more must it be against all reason and christianity , for the beleever to be making provision for the flesh , to fulfill the lusts thereof , Rom. 13 : 14. To be strengthening the hands of , and laying provision to this enemy , which is l●…t & sworne against us , can stand with no reason . And here is much of the christians prudence & spirituall wisdome required , to discerne , what may make for fostering of this or that corruption , or member of the body of sin & death , and to withdraw that , as we will labour to take away provision of any kinde , from an enemy , that is comeing against us : Paul acted herein , as a wise gamster , & combatant , when he keept under his body , & brought it into subjection 1 Cor. 9 : 27. It were but to mock God , & to preach forth our own folly , to be looking to Christ for help against such an enemy , and in the mean time , to be under-hand strengthening the hands of the enemie : this would be double dealing and trearchery against our selves . 5. To the end , their opposition unto this enemy may be the stronger and more resolute , they would consider , that this body of sin is wholly set against God , & his interest in the soul , being very enmity it self against God Rom. 8 : 7. and alwayes losting and fighting against the work of God in the soul Gal. 5 : 17. & against every thing that is good , so that it will not suffer ( so far as it can hinder ) the soul to do any thing that is good , at least in a right manner , and for a right end : nay , with its lustings it driveth constantly to that which is evill , raiseth evil motions & inclinations in the soul , ere the beleever be aware : sideth with any tentation that is off●…ed , to the end it may destroy the soul , like a traitour within ; as we see it did in David , when he fell in adultery ; and with Asaph Ps. 73 : 2. yea it self opposeth and tempteth Iam. 1 : 14. by setting minde , will & affections , on wrong courses : and thus it driveth the soul to a course of rebellion against God , or diverts it and drawes it back , that it cannot get God served aright ; yea sometimes it sets a fire in the soul intangling all the facultyes , filling the minde with darknesse or prejudice , misleading or perverting the affectious , and so miscarrying the will , & leading it captive Rom. 7 : 23. so that the thing is done , which the regenerate soul would not do , and the duty is left undone which the soul would fain have had done : yea , and that sometimes notwithstanding of the souls watching , and striveing against this ; so strong is its force . 6. The beleever would remember that this enemy is not for him to fight against alone , and that his owne strength and skill will make but a slender opposition unto it : It will laugh at the shaking of his spear : it can easily insinuate it self , on all occasions , because it lyeth so neare & close to the soul , alwayes resideing there , and is at the beleevers right hand , whatever he be doing , and is alwayes openly or closely , opposeing , and that with great facility : for it easily besetteth Heb. 12 : 1. because it lyeth within the soul , & in all the faculties of it , in the Heart , Minde , Will , Conscience & Affectiones ; so that upon this account , the deceitfulnesse of the heart is great , & passeth the search of Man Ier. 17 : 9. Man cannot know all the windeings and turnings , all the drifts and designes , all the lurking and retireing places , all the falshoods and double dealings , all the dissimulations , lies and subterfuges , all the plau●…ible and deceitfull pretexts and insinuations of this heart , acted and spirited by this law of sin and death . And beside this slight and cunning , it hath strength and power to draw , by lusts , into destruction and perdition 1 Tim. 4 : 9. and to carry the soul headlong . So that it makes the mans case miserable Rom. 7 : 24. All which would say , that the beleever should call in other help than his owne , and remember , that through the Spirit he must mortifie the deeds of the body . Rom. 8 : 13. 7. And therefore the beleever must lay aside all his carnall weapons , in dealing with this adversary ; and look out for divine help & assistance , even for the promised Spirit , through which alone he can be instructed & inabled for this great work ; for of himself he can do nothing , not so much as think a good thought as of himself 2 Cor. 3 : 5. fa●… lesse will he be able to oppose such a mightie adversary , that hath so great & many advantages , and therefore all his carnall meanes , purposes , vowes , & fightings in himself , will but render himself weaker , & a readyer prey unto this adversary , which gaineth ground while he is so opposed . It is Christ alone and his Spirit , that can destroy the works of the devil , and kill or crucify this enmity . 8. So that the beleever must have his recourse , for help and succour here , unto Iesus the Captaine of salvation ; and must follow Him , and fight under his b●…nner , make use of his weapons , which are spiritu●…ll ; fight according to his counsell and conduct , taking Him as a leader & commander ▪ & lying open for his orders & instructions : waiting for the motions of his Spirit . & following them : and th●…s oppose & fight against this deadly enemie , with an eye alwayes on Christ by ●…aith , depending on Him , for light to the minde , resolution to the will , and grace to the whole soul , to stand in the battel ; and to withstand all assaults , and never engadge in a disput with this enemie , or any lust or member of this body , without Christ the Principall : that is , the soul would dispaire in it self , and be strong in Him , and in the power of his might , by faith gripping to Him , as Head , Captaine and Commander in chiefe , resolving to fight in his strength , and to oppose , through the helpe of his Spirit . 9. And for this cause , the beleever would eye the covenant of Redemption , the basis of all our hope and consolation , wherein finall and full victory is promised to Christ , as head of the elect , viz , that He shall bruise the serpents head ; and so that in Him , all his followers , and members of his mysticall body , shall lift up the head , and get full victory at length over both sin and death . Now it is God , th●…t giveth us the victory , through our Lord Iesus Christ , 1 Cor. 15 ▪ 57. The b●…leever would also eye by faith the covenant of Grace , where ▪ in particularly this same victory is promi●…ed to the beleever , in and through Jesus , Rom. 16 : 20 & the God of peace shall br●…ise Satan under your feet shortly : and , Sin shall not have dominion over you , for yee are not under the law but under grace Rom. 6 : 14. The beleever , I say , would look out by faith unto , and lay hold on , these and the like promises ; and thereby get strength conveyed to him . self , whereby he may strive lawfully , and fight valiently , and oppose with courage and resolution . 10. Further , the beleever would eye Christ as a fountaine of Furniture , as a full and compleat magazine , standing open , & ready for every one of his honest souldiers , to run to , for new supply of what they want : so that whatever they finde wanting in their Christian armour , they must run away to the open magazine , Christs fulnesse , that standeth ready for them ; and by faith take & put on what they want & stand in need of , in their warfare . If their girdle of truth be slacked , loosed or weakened , and they be meeting with temptations anent their hypocrisie , and Satan objecting to them their double dealing , of purpose to discourage them , and to make them fainte & give over the fight ; they must away to Him , who is the Truth that He may binde on that girdle better , and make their hearts more upright before God , in all they do . And if their breast plate of righteousnesse be weakened , & Satan there seem to get advantage , by casting up to them their unrighteous dealings towards God or Men , they must flee to Him , who only can help here , and beg pardon through his blood , for 〈◊〉 failings , and set to againe a fresh to the battel . If their resolution , which is understood by the preparation of the gospell of peace , grow weak , it must be renewed in Christs armory , and the feet of new be shode therewith . If their shield of faith beginne to fail the●… , away must they get to Him , who is the Author & finisher of faith Heb 12 : 2. And if their helmet of hope beginne to fail them , In this armory alone can that be supplied . And if their sword be blunted in their hand , or they unable to weild it aright , the Spirit of Jesus can only teach their hands to fight , and instruct them how to mannage that usefull weapon with advantage . Thus must the beleever be strong in Him , and in the power of his might Ephes. 6 : 10. He is their God that girdeth them with strength and maketh their way perfect . He maketh their feet like hindes feet , & setteth them upon their high places . He teacheth their hands to war , so that a bow of steal is brocken by their armes . He giveth them the shield of Salvation . His right hand upholdeth them . He girdeth with strength unto the battell , &c. Psal. 18 : vers . 32 , 33 , 34 , 35 , 39. &c. 11. For the further strengthening of their Hope , Faith & Confidence , beleevers would eye Christ , as hanging on the crosse ▪ and overcomeing by death , Death and him that had the power of death , the Devill ; & so as meritoriously purchaseing this redemtion from the slavery of sin and Satan ; and particulary , from the slavery of that body of death , and of the law of sin & death : for the Apostle tells us Rom. 8 : 2 ▪ that the law of the Spirit of life in Christ Iesus , doth make us free from the law of sin and death , and that because , as he sayeth further vers . 3 , 4. what the law could not do , in that it was weak through the flesh , God sending his owne son in the likenesse of sinfull flesh , and for sin condemned sin in the flesh . That the rig●… ▪ teousnesse of the law might be fulfilled in us . So that the beleever may now look upon that enemy , how fearfull so ever it appear , as condemned and killed ▪ in the death of Christ. He , having laid downe the price of Redemption , hath bought this freedom from the chaines & fetters , with which he was held in captivity : faith then on the death of Jesus , satifying justice , for the poor captive , may & should support , and strengthen the hope & confidence of the beleever , that he shall obtaine victory at length . 12. And it will further confirme the hope and faith of the beleever , to look to Christ hinging on the crosse , and there vanquishing and evercomeing this 〈◊〉 , as a publick person , representing the elect , who died in him , and virtually and legally did , in him , overcome that Jailour , and break his fetters : and the soul now beleeving , may , yea should , reckon it self , in Christ , dying , as it were , upon the crosse ; and there overcomeing all those spirituall enemies : likewise , sayeth the Apostle Rom. 6 : 11. Reckon ye also yourselves to be dead indeed unto sin . From hence , even while fighting , the beleever may account himself a conquerour , yea more then a conquerour , through Him that loved him ▪ Rom. 8 : 37. Now faith acting thus on Christ ▪ as a publick person , dying and overcomeing death and sin , the beleever may not only inferte the certainty of victory , knowing that our old man is crucified with Christ Rom 6 : 6. but also from the crosse of Christ draw strength to stand , & fight against the struglings of this vanquished and killed enemy . They that are Christs have crucified the flesh with the affections & lusts , Gal. 5 : 24. But how ? even by the crosse of Christ , for thereby is the world crucified unto me ( sayeth the Apostle Gal. 6 : 14. ) & I unto the world : your old man is crucified with him , that the body of sin might be destroyed , Rom. 6 : 6. 13. The beleever , being dead indeed unto sin , through the crosse of Christ , is to look upon himself as legally freed from that yock of bondage under sin & death . The law hath dominion over a man , so long as he liveth Rom. 7 : 1. but by the body of Christ , beleevers are become dead to the law , vers . ●… ▪ That law of sin & death , which hath dominion over a man , that liveth still in nature , and is not yet by fai●…h planted in the likenesse of Christs death , no●… buryed with him by baptisme into death Rom. 6 : 4 , 5. hath not that dominion over beleevers , it had once : for the law of the Spirit of life in Christ Iesus hath made them free from the law of sin & death Rom. 8 : 2. So that now the beleever is free from that tyranny ; and that tyrant can exerce no lawfull jurisdiction or authority over him , and therefore he may with the greater courage repell the insolencies of that tyrant , that . contrare to all right and equity , seeketh to Lord it over him still . They are no lawfull subjects to that cruell and rageing Prince , or to that spirituall wickednesse . 14. So that the beleever renunceing that jurisdiction , under which he was formerly , and being under a new husband , and under a new law ▪ even the law of the Spirit of li●…e in Christ Iesus ▪ is to look upon all the motions of sin as illegall , and as treasonable acts of a tyrant . The old man being crucified with Christ , that the body of sin might be destroyed , the beleever is not any more to serve sin Rom. 6 : 6. And being now dead they are freed from sin vers . 7. and are married to another , even to Him , who is raised from the dead , & so they should not serve sin , but bring forth fruit unto God Rom. 7 : 4. & therefore look upon all motions of the flesh , and all the inclinations and stirrings of the old law of sin , as acts of treachery and rebellion against the right and jurisdiction of the beleevers new Lord & Husband ; and are therefore obliged to lay hold on this old man , this body of death , and all the members of it , as traitours to the rightfull King ▪ & Husband , and to take them prisoners to the King , that He may give out sentence , and execute the same , against them , as enemies to his kingdome and interest in the soul : They being now no more servants of sin , but of righteousnesse Rom. 6 : 18. they ought no more to yeeld their members servants to uncleannesse & iniquity , un●…o iniquity vers . 19. and being debters , no more to the flesh , to live after the flesh Rom. 8 : 12. they are to mortifie the deeds of the body through the Spirit vers . 13. and to crucify the flesh with the affections & lusts Gal. 5 : 24. that is , by bringing them to the crosse of Christ , where first they were condemned and crucified , in their full body and power ; that a new sentence , as it were , may goe out against them , as parts of that condemned Tyrant , and as belonging to that crucified body . 15. So that the beleever , that would carry faithfully in this matter , and fight lawfully in this warfare , and hope to obtaine the victory , through Jesus Christ , must bring these Traitours , that appeare in their sinfull motions , and lusts in the soul , working rebellion against the lust authority , and equitable lawes of the lawfull Prince , Iesus , before the tribunal of Him , who hath now gote all power and authority , in heaven and earth . Mat. 28 : 18. and hath all judgment committed to Him. Ioh. 5 : 22. And to this end , both died and rose , & revived , that he might be Lord both of the dead and living Rom. 14 : 9. that He may execute justice upon the T●…aitor , head and members , that He may tr●…mple these devils under , and bruise the head of these serpents within us . The beleever then is , by faith in prayer , to carry these open enemies to Christ , and declare and witnesse against them as Traitours , by what mischief they have done in the soul , by their hindering the righteous lawes of the king to be obeyed ; and constraining & forceing , what by arguments or allurements , and what by forceable inclinations and pousings , to disobedience and a counteracting of Christ ; and he should urge and plead , upon the fundamentall lawes of the land , viz the articles of agreement betwixt the Father and the Son ; and the faithfull promises of the Covenant of grace ; and upon Christs office as King , and Governour , and his undertaking as Mediator ; upon the merites of his death and sufferings ; upon his dying as a common person ; upon the constitution of the gospell , whereby they are in law repute as dying in him , and so free from the law of sin and death ; and upon their relation to Him as their new Lord , Head ▪ Husband , King ▪ Commander &c. Upon these arguments ( I say ) to plead for justice against the rebell , that is now brought to the barre , and so by faith leave the prisoner in His hand , that He may , in his own time , and way , give a second blow unto the neck of this implacable and rageing enemy , that he may no●… rise up to disturbe the peace of the soul , as before ; or to trouble , impede , and molest the soul in paying the homage and obedience due to his lawfull Master and Soveraigne King Jesus . Cautions & Directions . For furder clearing of the premises , I would propose a few particulars , for caution & direction : as , 1. This work of laying the burthen of this businesse on Christ by faith , would be gone about , with much singlenesse of heart , aimeing at the glory of God , and the carying on of his work in the soul : and not for self ends , and carnal by 〈◊〉 respects , lest thereby we marre all . 2. It would be carryed on , without partiality , against all and every one of the lusts , and motions of the Old man : for if there be a complyance with and a spareing of any one known lust , the whole work may be marred , they may meet with a disappointment , as to the particular lust , they a●… desireing victory over : and the lust they are harbouring , though it may seem little , may open a door to many stronger ; and so occasion sad dayes to the man , ere he be aware . 3. As they would bring the particular lust , or lusts , unto Christ , as chiefe Lord justice ; so they would alwayes lay the axe to the root of the tree ; and crave justice against the maine body , that yet lieth within the soul ; and these particular corruptions and affections , that are as members of that body of sin , should put them in minde of the old man ; for they should crucifie the flesh with the affections and lusts thereof Gal. 5 : 24. the body and the members : these lusts are the lusts of sin ▪ or of that Head-sin , which hath a law , or the force and impulse of a law , in the soul : and therefore , their maine designe would be against this root , where lyeth the strength and body of the enemy , and which acteth in those members ; this is the capitall enmity , and should be mainely opposed : and the following of this course , would prove more succesfull , than that which many a time we take : out nibling at or wreastling against this or that member of the body of death , is but of little advantage ▪ so long as the maine body of sin , the bitter root of wickednesse , the carnall minde , this innate enmity , is miskent , and not opposed : but on the contrary strick at this , we strick at all . 4. This would be the beleevers constant work , to be crucifying the flesh , with the lusts thereof ; to be mortifying their members , wherein the members of the old man quarter and lodge ▪ Colos. 3 : 5. to be spiritually minded , and to minde the things of the spirit Rom 8 : 5 , 6. for this carnall minde is enmity against God Rom. 8 : 7. and so is not subject to the law of God , neither indeed can be . It is not only an enemy , which may be reconciled ; but enmity , in the abstract , which never can be reconciled : and this enmity will never be idle , for it c●…nnot , till it be fully and finally destroyed : the flesh is alwayes lusting against the Spirit Gal. 5. 17. for they are contrary one to the other . So that though , to our sense , it may sometimes appear as sleeping , in regaird that it doth not by some particular lust so molest and perplexe the soul , as formerly it did ; yet it is restlesse , and may be more active in another lust ; and so by changeing weapons upon us deceive us . Here then is much spirituall wisdome and vigilancy required ; when they think they have gotten one lust subdued , they must not think the war is at an end ; but after all their particular victories , watch and pray , that they enter not into temptation . 5. This way of laying the weight of the matter on Christ , should and will keep them humble , and teach them not to ascribe the glory of any good that is done unto themselves , but to give Him all ▪ the glory , who is jealous of his glory and will not give it to another , that the crowne may alone floorish on his head , who is the Captane of their salvation , and who by his Spirit worket●… all their workes in them . 6. Nor would this way of carrying the matter to Christ , and putting it over on Him , cause the beleever become negligent in commanded dutyes , reading , hearing , prayer &c. for it is there he must exspect to meet with Christ , there must he seek Him , and there must he waite for Him , and his Spirit , to do the work desired : for though He hath not limited himself to these meanes , so as He cannot , or will not , any other way helpe ; yet He hath bound us to them ; and it is our duty to waite there , where He hath commanded us ●…o waite , though He should sometime ●…hink good to come another way , for the manifestation of the soveraignity of hi●… grace . 7. Yet while we are about the meanes , we would guaird against a le●…ning to them , lest in stead of getting victory over corruption , we be brought more in bondage thereunto , another way : we must not think , that our Prayers , or our Hearing or Reading &c. will bring downe the body of death , or subdue any one corruption : for that were but an yeelding to corruption , and opening a back door to the carnal minde , and to another deadly lust , and a beating corruption with a sword of straw : This is not to mortifie the deeds of the body through the Spirit , but through the flesh ; and a fleshly weapon will never draw blood of this spirituall wickednesse , or old man ; or of any corrupt lust or affection thereof : and yet how many times doth our deceitfull heart by as us thi●… way ? Our work would be , as is said , to use the ordinances , a●… meanc●… ▪ whereby we may get the businesse laid on Christ , and help from Christ to do the b●…sinesse . We must go to the meanes with our prisoner to finde Christ there at his court , and a●…ifes ; that He may take course with the Traitor . 8. In all this there would be a looking to , and dependance on Christ for helpe and grace : because of our selves , as of our selves , we can not do this much ; we cannot complean aright of corruptions , nor take them away to Christ , not ask for justice against them : a●… constable●… ▪ and other officers must carry malefactores to the courts of justice , u●…on publick charges ; so Christ will not have us doing or attempting this m●…ch , on our own charges : for He giveth noble allowance . 9. In following of this course , we would not think alwayes to come speed at the first . Sometimes the Lord , for the encourageing of his children , may give them a speedy hearing , and deliver them from the tyranny of some particular lust or other , that hath troubled them ; that for some time , at least , it sh●…ll not so trouble them , as it did . Yet He will not do so alwayes ; but may think it good , to keep them waiting on Him , and hanging on his courts , for so●…e considerable time , that He may thereby exercise their Faith , Patience , 〈◊〉 , 〈◊〉 , and Diligenc●… ▪ So that it should not seem strange to us , if we be not admitted a●… the first , and get ▪ not our answer , at the first cry . 10. When the Lord thinketh good to delay the answer to our desires , and the execution of justice on the Malefactor & Traitour , or to deliver us from his tyranny and trouble , we would beware of thinking to capitulat with the enemy for our peace and quiet , or to enter into a ce●…lation of armes with him : that is , our ●…mity against him should never abate , nor should our desire after the mortification and crucifixion of this lust grow lesse ; nor should we be quiet and at peace , though it should seem to grow a little more calme and still , or not to rage as formerly 〈◊〉 this looks but like a covenant or confedera●… 〈◊〉 , which will not stand . 11. We would also know , that w●…at Christ said of devils , holdeth good of these lusts ▪ viz. Th●… some of them do not goe out , but by fasting and prayer ; that is , by Christ sought unto and found in these meanes . There are some lusts , that will not be gote so easily killed and mortified , as others ; but will cost us more paines and labour , as being corruptions , which possibly have some greater advantage of our naturall temper , and constitution of body , or of long continuance and a cursed habit , or the like . We must not then think it strange , if some such lust be not subdued , so easily as some others , to which we have fewer , and weaker , and not so frequent ▪ temptations . 12. As we cannot 〈◊〉 full conquest of the body of death , so long as we are here , as was shown above ; so nor can we exspect a full and finall victory over any one lust , which ever we have been troubled with . It is true , Beleevers may be keeped from some grosse outbreaking of a corruption , which sometime prevailed , as Peter was from relapseing into an open and down-right denying his Master ; yet that same corruption did afterward stirre , though not so violently as to carry him to such an hieght of sin ; yet so farr as to cause him do that , which was a partiall denying of his Master , when Paul withstood him to the face , because he was to be blamed , for withdrawing from the Gentils , for fear of them of the circumcision &c ▪ Gal. 2 : 11 , 12. So , though a particul●… 〈◊〉 be so far subdued through grace , as 〈◊〉 〈◊〉 considerable time , a man may not finde it so violent , as it was ; yet he cannot say , that it is totally killed , because it may stirre thereafter in some weaker measure ; yea he cannot tell , but ere he come to die , that same corruption may rise to be as violent as ever , and that Satan may againe think to enter the soul , at that same breach , which once he entered at ; yea , and who can tell , whether God may not suffer that corruption , which lay long as dead , to revive againe , for a time , and for a time drive the soul as violently as ever , and prevaile for a time ? And this should teach all to walk soberly , watchfully , and in feare , and to have a vigilant eye , even upon such lusts and carnall affections , as they may suppose , they have gote the victory of . 13. We would not think , that we gaine no ground upon corruption , because we still perceive it stirring , lesse or more ; for as corruption is not alwayes strongest ▪ ( as was said above ) nor hath the deepest footing in the soul , when its motions and stirrings are most felt ; so nor must we think that there is no ground gained upon a lust , because we are still troubled and molested with its ▪ stirrings : for it is a great advantage to be more sensible of the motions of this enemy ; and our more faithfull , and active wreastling against it , may make its least stirrings more sensible to us ; as the motions and trouble , which a malefactor , while in grips & in prison , maketh , may be thought more of , than his greater rageings , before he was apprehended ; yet he may be sure in fetters for all that : a beast that hath gotten deaths blow may get out of grips and run more mad then ever , and yet will die at length of the same blow . 14. Though we should not finde present ease and quiet , by our following this way ; yet we should think it much , if the Lord helpe us to stand , when we have done all we can ; though we meet not with the hoped for successe presently : If he give us grace to continue , without wearying or fainting , and to be resolute never to give over , we have reason to blesse Him : if we be keeped still in the conflict with pursuite of the enemy , it is our great advantage ; the victory shall come , in God's owne time . If our opposition ●…o continue , that we are resolved never to take , nor give quarter , though our trouble and exercise should be the greater , and our ease and quiet the lesse , we ought to blesse Him , yea and rejoyce in hope of what He shall yet do for us . For He that will come shall come , and will not tary . Let us waite for Him , in doing our duty , and faithfully keeping our post . 15. Yea , if we get quietnesse or ease from the violence of rageing lusts , for any little time ; and be not continually driven and carryed head-long therewith , we ought to be thankful for this , and to walk humbly before Him ; lest He be provoked , through our unthankfulnesse and pride , to let these furious dogs loose upon us againe . 16. When we are bending our strength and all our forces against some one corruption or other , which possibly hath been most troublesome to us ; we would not be secure as to all others ; or think that we are in hazard only on this side : for Satan may make a sainte here ; and really intend a●… assault at another place , by some other corrupt affection . O What need have we of spirituall wisdome , that we may be better acquanted with his stratagems and wiles ? Let us so then fight against one member of this body of death , as to have our eye upon others , lest when we think to keep out Satan at the fore door , he enter in at the back door . He can make use of extremities , and play his game , with both ; yea , and gaine his poynt , if we be not aware . Objections answered . It will not be amisse , for further explaining of the matter , to remove a scruple or two . Some may say . That they cannot perceive , that all their paines in this matter come to any good issue ; for they never found corruption stir more , & act more lively and incessantly , than since they began to fight against it in earnest , So that this would seem not to be the right way . I answere : Though , from what is said before , particularly cautions 9th and 13th a resolution of this doubt may be had ; yet I shall propose those things , for further clearing of the matter . 1. May not much of this flow from thy not laying the whole work so wholly off thy self , and upon Christ , as thou oughtest to do ? Try and see . 2. May not the devil rage most , when he thinks ere long to be ejected ? May he not laboure to create most trouble to the soul , when he seeth that he is like to be put from some of his strengths ▪ 3. May not the devil be doing this of purpose , to drive thee to dispaire , of ever getting corruption subdued and mortified ; or to a fainting and ●…itting up in the pursuite ; and to a despondency of spirit , that so in stead of fighting or standing , thou may cede and turne the back ? and should we comply with him in his designes ? 4. May not the Lord give way to this for ●… time , to try thy Seriousnesse , Patience , Submission , and Faith , and to sharpen thy diligence , and kindle up thy Zeal ? And should we not submit to his wise dispensations ? 5. How can thou say , that thou gainest no advantage , as long as thou are not made to lay aside the matter wholly , as hoplesse of any good issue ; but on the contrary , art helped to stand , and to resist sin , to cry out against it , to fight as thou canst , and at least not to yeeld ? 6. What if God see it for thy advantage , that thou be keeped so in exercise for a time , to the end thou may be keeped Humble , Watchfull and Diligent ? He may see more of thee , than thou canst see of thy self : and so may know what is best for thee ; and should thou not condescend to be disposed of by Him , as He will , and to let Him make of thee , and do with thee , what He will ? 7. What if God be about to chasten thee thus , for thy former Negligence , Secur●…y , and Unwatchfulnesse , and giving too too much advantage to those lusts , which now , after his awakening of thee , thou would be delivered from ? Should not thou bear the indignation of the Lord , because thou hast sinned against Him , as the Church resolved to do Micah . 7 : 9. 8. Is it not thy duty , the more that corruption stirre , to run with it the oftner to Christ , that He may subdue it , and put it to silence ? May not thou improve this to advantage , by making many errands to Him ? 9. May it not come in a day , that hath not come in a year ? Art thou sure , that all thy paines shall be in vaine ? Or thinks thou , that all his children have go●…e victory alike soon over their lusts ? What cause is there then to complaine thus ? 10. May not all this convince thee , that it is thy duty to waite on Him , in the use of his appointed meanes , and to be patient , standing fast to thy post , resolving , when thou hast done all , yet to stand ? 11. May not this satisfy thee , that God through grace accepteth thy labour and wreastling , as thy duty , and accounteth it service to Him , and obedience ? But againe , it may possibly be Objected thus ▪ So long as I am in this condition , keept 〈◊〉 under with my lusts ▪ I cannot get God glorified and served , as He ought to be . I answer , Though so long as it is so with thee●… thou cannot glorifie and serve Him , in such a particular manner , as others , who have gote more victory over those evils , under which thou art groaning ; yet God can get glory and service of thee another way ; as , 1. By thy Submission with calmnesse of spirit , to his wise dispensations , when thou dar not speak against Him , and say with Rebecca , in another case , if it be so , why am I thus ? But sweetly and willingly casts thy self downe at his feet , saying , good is the will of the Lord ; let Him do what seemeth Him good &c. 2. By thy Patient onwaiting , when thou are not wearying , nor fainting ; but saying , why should I not waite upon the great king's leasure ; Is He not free to come , when He will ? Dar I set limites to the holy one of Israel ? 3. By thy Humility , when thou blesseth Him for keeping thee so long out of hell ; and thinketh much of his giving thee grace to see , and observe the stirrings of corruption , which carnall wreatches never perceive ; and helping thee to withstand , and complean of corruption , which they sweetly comply with . 4. By thy Hatred of sin , when all that Satan can do cannot make thee comply with those lusts ▪ or sweetly imbrace those vipers , or lye down in peace with those rotten members of the old man , as others do . 5. By thy Watchfulnesse ; when all thy disappointments cause thee , the more earnestly , wat●… against that enemy ▪ 6. By thy Acting faith ; when still thou art carrying sin in its lusts to Christ to kill and subdue , as beleeving the tenour of the gospell , and 〈◊〉 covenant . 7. By thy Hope , which appeareth by thy not despaireing and giving over the matter as a hopelesse businesse , and turning aside to wicke●… courses . 8. By thy Praying , when thou cryest to H●… ▪ continually for help , who only can help . 9. By thy Wreastling and standing against all opposition , for thereby is his strength made perfect in weaknesse . 2. Cor. 12 : 9. 10. By thine Obedience . For it is his command , that thou stand and fight this good fight of faith . So that if thou hast a desire to glorify Him , th●… wants not occasion to do it , even in this condition , wherein thou complainest , that thou cannot g●… Him glorified . And if those grounds do not satisfie thee , It is to be feared , that it is not so much ●… desire to glorifie Him , that moveth thee to ●…y so earnestly , for actuall delivery from the trouble of the flesh , and the lusts thereof , a●… some thing else , which thou may search after and finde out , such as love to ease , quietness ; applause and commendation of others , or the like . But in the Third place it may be objected , Is it not promised , that sinne shall not have dominion over us , as not being under the law , but under grace ? Rom. 6 : 14. How can we then but be troubled , when we finde not this promise made good ? I Answere . 1. Sin is not alwayes victorious and domineering , when it seemeth to rage and stirre most ; your opposition thereunto , fighting and wreastling against it , sheweth that it hath not full dominion : So long as an invadeing ●…rper 〈◊〉 opposed , he hath not full dominion , not having peaceable possession of what he is seeking ●…d thus the promise is in pa●…t accomplished . 2. Victory and a full conquest over the 〈◊〉 〈◊〉 and the lusts thereof , is not promised to any beleever , at his first appearing in the fields to fight , nor granted to all , in any measure , at their first putti●… on their armour . 3. Therefore it is thy part to fight on , and waite for that full victory , viz that sin shall not have dominion over thee ; for it shall come in due time . 4. God hath his own time and seasons , wherein he accomplisheth his promises . And we must leave Him a latitude , both as to the time when , and as to the manner how ; and as to the degree , in which , He shall make good his promises ; and He is wi●…e in his dispensations . Therefore though the promise as yet appeareth not to be accomplished , there is no true cause of trouble of minde ; because it shall be afterward fully accomplished ; and thy wreastling against sin , sayeth that it is in a great measure accomplished already ; because where it hath a full dominion , it suppresseth all opposition or contradiction , except some faint resistence , which a naturall conscience , for carnall ends , on carnall principles & grounds , may , now or then , make against this or that particular corruption , which occasioneth shame , disgrace , losse , challenges of a carnall conscience , and disquietnesse that way , when yet it is not hated nor wreastled against as sin , or as a member of the old man ▪ & the body of death . The objecter would consider , that having subjected his consent to Christ , he is delivered really from that naturall state of bondage under sin as a lawfull Lord , how be it the 〈◊〉 , now wanting a tittle , is making 〈◊〉 v●…sions , to trouble the peace and quiet of the soul. Fourthly , It may be said . But what can then , in the meane time , keep up the heart of a poor soul from si●…king ? Answer . Severall things , if rightly considered , might helpe to support the soul , in this ●…ase , as 1. That they are helped to wreastle against this body of death , in all the members of it , so soon , as they discover themselves , were it their right eye , and right hand . 2. That those lusts gaine not ground upon them ; or if they do seem to gaine ground ; yet they attaine not to a full dominion , not 〈◊〉 their consent . 3. That God is faithfull , and therefore the promised victory shall be had , in due time , and Satans head shall certanely be bruised . 4. That the wreastling soul is about his duty , carrying as a good souldier of Jesus Christ , fighting the battels of the Lord , and waiting on Him in faith and hope . But further Fiftly , some may say . If I were keeped from yeelding , my wrestling and standing would yeeld me some comfort ; but when lust so stirreth , as that it conceiveth , and bringeth forth sin Iames 1 : 15. what can support or comfort me then ? Answer . 1. Corruption can not stirre in us , but therein we sinne , for the very first rise , the motus primo-primi , as they are called , are sinfull , being contrare to the holy law of God : and the very inbeeing of that Old man , is our sin ; for it is sinfull and rebellious against God , yea it is very enmity & rebellion it self : when Satan cometh with a temptation from without , he findeth alwayes much in us , to intertaine the temptation . So that the very stirring of corruption , which is occasioned by the temptation from without , is ou●… guilt . 2. It is true , it is our duty , ●…o set against the first riseings and motions of corruption , when it first enticeth , before it hath conceived of brought forth sin : and it will argue grace in life and in action ; to be able to hinder the motions of lust so farr , that it shall not conceive and bring forth sin . Yet we may not say , that there is no grace in the soul , or no measure of Mortification attained , where lust sometimes not only enticeth , but conceiveth and bringeth forth sin . The sad experience of many of God's worthies , registrated in the word , cleareth this abundantly . We must not say , Such an one is fallen , Therefore he is dead . Paul reasoneth otherwayes Rom. 7. 3. Yet even then , when lust conceiveth and bringeth forth sin , this may comfort and bear up the heart of a poor beleever , 1. That though corruption prevail so farr , as to bear down all opposition & run downe all that standeth in its way ; yet it getteth not the full consent of the soul , there is still a party for God , in the soul , that opposeth , so farr as to protest against it , or at least , to dissent from it , and not to will , that which yet is done , and positively to will that which cannot be gotten effectuated . 2. And farther this may bear up the poor soul , that there is a party within , which , though for a time , dureing the violent overruning of corruption , can do little more than sigh & groan in a corner , yet is waiting & longing for an opportunity , when it may appear more for God , and against that wicked usurper . 3. So also this may comfort the poo●… soul , that as it perceiveth corruption stirring , and the old man moving one member o●… other , it runeth away to the king ; and when it is not able to apprehend the Treator , & take him captive to the court of justice , doth there discover the Taitour , and tell the king , that there is such or such a traitou●… , acting such and such rebellion against Him , and his lawes ; and comple●… , and s●…k help to take the rebell prisoner , and bring him bound hand and foot to the King , that He may give out sentence against him ; that is , when he can do no more against that rageing enemie , maketh his complaint to the Lord , & lyeth before Him , ●…ghing & groaning for help , & strength to withstand , and oppose more this enemy . Lastly some may yet Object & say , if it were not worse with me , than it is with others , I could then be satisfied : but I see some mightily prevailing over corruption , and I am still at under , and can get no victory : and can I choose but be sad at this ? I Answere . 1. Dost thou know for a certan●…ty , that those persons , whose condition thou judgest happy , are altogether free of the inward stirrings of those lusts , that thou art brought under by ? Or dost thou know for a certainty , that they are not under the power of some other corruption , as thou thinkest thy self under the power of that corruption , whereof thou compleanest ? What knowest thou then , but they may be as much complaining , on other accounts , as thou dost on that ? 2. But be it so as thou supposeth , that thereis a difference betwixt thy condition , and the condition of others , knowest thou not , that all the members of the body are not alike great and strong , as not being equally to be imployed in works requireing strength ? Are there not some young strong men , in Christs family , & some that are but babe●… ? May not a Captane send some of his souldiers to one post , where they shall possibly not see the enemy all the day long ; and some others to another post , where they shall have no rest all the day ? And why , I pray , may not God dispose of his souldiers as He will ? He knoweth what He is doing : It is not saife , that every one of the souldiers know , what are the designes of the Commander or Generall ; no●… is it alwayes fit for us to know , or to enquire , what may be the designes of God with us , and what He may be about to do . He may intend to imploy one in greater works than another , and so exercise them otherwayes for that warfare and work . It may suffice , that the prevailing of others may encourage thee to hope , that , at last , thy strong corruptions shall also fall by the hand of the same grace of God. 3. If thy sadnesse ●…avoure not of envy & f●…etting , thou should blesse Him , that hereby thou art put to the exercise of spirituall sorrow . 4. It is well of this bring thee to blesse God , for the successe of others , because hereby his grace is glorified 1 Cor. 12 : 26. Therefore 5. Let this satisfie us , that He is the Lord , who doth what He will in heaven and in earth ; and may dispose of us , as He will ; and make of us what He will , for his owne glory . And that we are to minde our duty , and be faithfull at our post , standing and fighting , in the strength of the Lord , resolving never to comply with the enemy : and to rejoyce in this , that the enemy is already conquered by the Captaine , and that we share in his victory : and that the very God of peace shall quickly bruise Satan under our feet Rom. 16 : 20. CHAP. VII . How Christ is to be made use of , in reference to Growing in grace . I Come now to speak a little to the other part of Sanctification , which concearneth the change of our nature and frame , and is called Vivification , or Quickening of the new man of grace : which is called the New man , as having all its severall members and parts , as well as the old man ; and called New , because posteriour to the other ; and , after regeneration , is upon the growing hand ▪ This duty of growing in grace , as it is called 2. Pet. 3. u●…t , is variously expressed and held forth to us in scripture : for it is called , an abideing and bringing forth fruit in Christ Iohn . 15 : 5. adding to faith vertue , and to vertue knowledge &c. 2 Pet. 1 : 5 , 6 , 7. a going on to perfection Heb. 7 : 1. a growing up in Christ in all things Ephes. 4 : 15. a working out our salvation Phil. 2 : 12. a perfecting of holinesse 2. Cor. 7 : 1. a walkeing in newnesse of life Rom. 6 : 4. a yeelding of our selves unto God , as alive from the dead , and our members as instruments of righteousnesse unto God Rom. 6 : 13 , 18. a bringing forth of fruit unto God Rom. 7 : 4. a serving in newnesse of spirit Rom. 7 : 6. a being renewed in the spirit of our mindes ▪ and a putting on the new man , which after God is created in righteousnesse and true holinesse Ephes. 4 : 23 , 24. Col. 3 : 10. and the like : some whereof do more immediatly expresse the nature of this change , as to the root ; and some as to the fruit , and effects thereof , and some the progresse and advancement , that is made or to be made therein . And all of them point out a speciall piece of work , which lieth on all , that would see the face of God , viz. to be holy , gracious and growing in grace . This then being a speciall piece of the exercise ▪ and dayly work of a Christian and it being certane ▪ as some of the places now cited do also affirme , that without Christ , they cannot get this work either begun o●… carryed on , the maine difficulty and question is , how they are to make use of Christ for this end ? For answere whereunto , though , by what we have said in our former discourse , it may be easie to gather what is to be said here ; yet I shall briefly put the Reader in minde of those things , as usefull here . 1. The Beleever would consider , what an ornament this is to the soul , to have on this new m●…n , which is created after the image of God Ephes. 4 ▪ 23. what an excellency lyeth here , to recover th●… lost glory , holinesse and the image of God ; and what advantage the soul reapeth hereby , when it is made meet to be a partaker of the inheritance of the Saints in light Col. 1 : 12. and walking worthy of the Lord unto all pleasing , being fruitfull in every good work ▪ and increasing in the knowledge of God ▪ Col. 1 : 10. and strengthened with all might according to his glorious pover , unto all patience and long suffering with joyfulnesse vers . 11. and when the abounding of the graces of the Spirit make them , that they shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ 2. Pet. 1 : 8 ▪ and to be a vessell unto honour , sanctified , and meet for the masters use , and prepared unto every good work 2. Tim. 2 : 21 ; what glory and peace is here , to be found obedient unto the many commands given to be holy ? What hazard is in the want of holinesse , when without it we cannot see God Heb. 12 : 14. How unanswereable it is unto our profession , who are members to such a holy Head , to be un holy ? What profite , joy and satisfaction there is , i●… being temples of the holy ghost , in walking after the spirit , in bringing forth fruit unto the glory of the Father , &c. The consideration of these and other motives unto this study of sanctification , would arme the soul with resolution , and harden it against opposition . 2. It would be remembered , that this work , though it be laid upon us , as our duty , and we be called thereunto of God ; yet it is beyond our hand and power : it is true , at conversion , the seed of grace is cast into the soul , new habites are infused , a new principle of life is given , the stonny heart is changed into an heart of flesh ; yet these principles and habits can not act in themselves , or be brought into act , by any thing that a beleever , considered in himself and without divine helpe , can do : But this work of sanctification , and grou●…h in grace ▪ must be caryed on by divine help ▪ by the Spirit of Jesus , dwelling and working within ; and therefore it is called the sanctification of the spirit 2. Thes. 2 : 13. 1. Pet. 1 : 2. The God of peace must sanctifie us 1. Thes. 5 : 23. We are said to be sanctifi●… by God the Father Iud. 1. and by the holy ghost Rom. 15 : 16. See also 1. Cor. 6 : 11. We would remember , that of our selves we can do nothing 2. Cor. 3 : 5. and that He must work in us both to will and to do , of his owne good pleasure Phil. 2 : 13. Albeit no beleever will question the truth of this ; yet it may be , it shall be found after tryal , that one maine cause of their not growing in grace , and making progresse in this work , is their not acting as beleeving this ; but setting about the work , as if it were a work , which they themselves could master , and do , without speciall divine help : Therefore the beleever would abide , live and act ▪ in the faith of this truth . 3. Therefore beleevers would not , in going about this work , either trust to their own strength , to the habites of grace , to their former experiences , to their knowledge and pairts , or the like ; nor yet would they trust to any externall meane , which they are to go about : because the wisdome , strength and helpe , which their case calleth for , is not to be found in them : yet they should not think of laying these meanes and dutyes aside ; for then should they sin against God , they should prejudge themselvs of the helpe , strength and supply , which God useth to convey to the soul , in & by the use of the meanes : and withall ▪ they should tempte the Lord , by prescribing another way to Him , than He hath thought good to take : The beleever then would use the meanes and duties prescribed , and that diligently , se●…iously and constantly ; and yet would leane as little to them , and exspect help & reliefe as little from them ▪ as if he were not useing them at all , as we said above . And indeed this would be a right way , yea the most advantagious and profitable way , of going about dutyes , to be diligent in the use of them , because of Gods command ; and yet to place out hope and exspectation in God alone , and to look above the ordinances for our help . 4. Albeit it be true , that the power and grace of God , alone , doth beginne , and carry on this work of sanctification in the soul ; yet , though he might , did He but see it for his glory , carry on and finish this work in the so●…l , without the intervention of second causes or meanes , he hath notwithstanding thought it fit , forth ●… glory of his name , to worke this work , by meanes , and particulary by beleevers setting about the work : He worketh not in man , as if he were a block or a stone , but useth him as a rationall creature , endued with a rationall soul , having useful and necessary facultyes ▪ and having a body fitted by organs to be ●…ubservient to the soul , in its actions . Therefore the beleever must not think to lye by and do nothing : for he is commanded to worke out his owne salvation , and that because it is God that worketh in him , both to will and to do : Because God worketh all , therefore he should worke ; so reasoneth the Apostle : so that God's working is an argument and motive to man to worke , and not an argument to him to lye by idle , and do nothing . And here is the holy art & divine skill , requisite in this businesse , to wit , for the believer to be as diligent and active , as if he could bring forth fruit , in his own strength , and by his owne working ; and yet to be as abstracted from himself , his owne grace , ability , knowledge and experience , in his working , as if he were lying by like a mee●… block , & only moving as moved by externall force . 5. The soul , that would make progresse in Christianity , and grow in grace , would remember , that Christ is proposed to us , as a copy , which we are to imitate ; and that therefore we should set Christ continually before us , as our patterne , that we may follow his steps . 1. Pet. 1 : 15. and 2 ▪ ●…1 . But with all , it would be remembered , that He is not like other ensamples or copies , that can helpe the man , that imitateth them , no other way than by their objective prospect ▪ for looking by faith on this copy , will bring vertue to the man , that studyeth to imitate , whereby he shall be inabled to follow his copie the better . O 〈◊〉 we knew in experience , what this were , to take a look of Chr●…'s Love. Patience , Long suffering ▪ Meeknesse , Hatred of sin , Zeal &c. and by 〈◊〉 to pore-in , till , by vertue proceeding from that copie , we found our hearts , in some measure , framed into the same disposition , or , at least , more inclined to be cast into the same mould ! 6. The beleever would act faith on Christ , a●… the Head of the body , and as the stock , in which the branches are engrafted , and thereby suck sap and life and strength from Him ▪ that he may work , walk and grow , as becometh a Christian. The beleever must grow up in Him , being a branch in Him , and must bring forth fruit in Him , as the forementioned places clear . Now Christ himselfe tells us , that the branches cannot bring forth fruit , except they abide in the vine , and that no more can his disciples bring forth fruit , except they abide in Him. Iohn . 15. Therefore , as it 〈◊〉 〈◊〉 faith , that the soul , as a branch , is united to Christ , as the vine ; and as it is by faith , that they abide in Him ; so is it by faith , that they must bring forth fruit : and this faith must grippe Christ as the Vine , and the Stock , or Root , from which cometh sap , life , and strength : faith then must look to Christ , as the fountain of 〈◊〉 ▪ as the head , ●…om whence cometh all the in ●…ces of strength and motion . Christ 〈◊〉 strength and life enough to give out , for the fulnesse of the God head dwelleth in Him bodyly ▪ and he is also willing enough to communicate of his fulnesse , as the relations He hath taken on do witnesse Th●… head will not grudge to give to the members of the body spirits , for action and motion ; 〈◊〉 will a vine grudge to give sap unto the branches : ●…ay life , strength and furniture will ( as it were ) natively flow out of Christ unto beleevers , except they through unbeleef , and other distempers , cause obstructions ; as life and sap doth natively and kindely flow from the root to the branches , of from the head to the members unlesse obstructions stoppe the passage ▪ It is necessary therefore , that beleevers eye Christ under these and the like relations , and look upon Him , as standing ( to speak so ) obliged by his place and relation , to grant strength and influences of life , whereby they may become fruitful in every good work ; and so with holy , humble and allowed boldnesse , presse in faith for new communications of grace , vertue , strength , courage activity , and what else they need : for from the head all the body by joints & bands , having nourishment ministred , increaseth with the increase of God Col. 2 : 19. Ephes. 4 : 16. 7. For this cause , beleevers would lye open unto the influences of Christ , and guaird against the puting of obstructions in the way , through grieving of the Spirit , by which He conveyeth & communicateth those influences unto the soul ; and through questioning & misbeleeving Christ's faithfulnesse , and unchangable willingnesse , which as a violent humore stoppeth the passage . So then beleevers would lye open by looking , and waiting , drawing ▪ seeking from Him , what they need , and by guarding against every thing , that may provoke the Lord to anger●… , whether in omission or commission . Here is requisite ●…n holy , humble , sober and watchfull walk , an earnest , serious , and hungry looking out to Him , and a patient waiting for supply and furniture from Him. This is to open the mouth wide , that He may fill it ; to lie before the sun of righteousnesse , that the beames thereof may beat upon them , & warme & revive them ; and to waite as a beggar at this kings gate , till he give the almes . 8. For the strengthening of their hope & faith in this , they would lay hold upon Christ dying , and by his death purchaseing all those influences of life and strength , which are requisite for carrying on of the work of grace and sanctification in the soul : for we must be blessed in Christ with all spiritual blessings . Eph. 1●… ▪ 3. The beleever then would look on these influences , as purchased at a deare rate , by the blood of Jesus Christ ; so that the divine power giveth unto us all things , that pertaine unto life and godlinesse , through the knowledge of Him , that hath called us to glory & virtue 2 Pet. 1 : 3. And this will encourage the soul to wait on , and expect the flowing down of influences , and spiritual blessings , and showres of grace , to cause the soul to flourish , and become fruitfull ; and to urge and presse more earnestly by faith the bestowing of the purchased benefites . 9. Moreover , the beleever would look on Jesus , as standing engaged and obliged to carry on this work , both as receiving them for this end , from the Father : hence we are said to be chosen in him , before the fundation of the world , that we should be holy &c. Ephes. ●… : 4. and a●… dying for them●… for He gave himself son the church , that He might sancti●…y & cleanse it , that He might present it to himself a glorious church , that it should be holy Ephes. 5 : 25 , 26 , 27. He hath reconciled them , in the body of his flesh , through death to present them holy Col. 1 : 21 , 22. So that the noble 〈◊〉 of Redemption may found the 〈◊〉 hope and expectation of the beleever , upon ●… 〈◊〉 〈◊〉 . First upon the account of the Fathers faithfulnesse , who promised a seed to Iesus , Viz. such as should be his children , and so be sanctified through Him , and that the pleasure of the Lord , which in p●…rt i●… th●… work of sanctification ▪ should prosper in his hand . And next upon the account of Christs undertaking ▪ and engaging ▪ as is said , to b●…ing his son●… and daughters to glory , which must be through sanctification , for without holinesse no man shall see God. And they must look like himself , who is a holy Head , a holy Husband , a holy Captane , and therefore they must be holy members , a holy spouse & holy souldiers . So that He standeth engaged to sanctifie them by his Spirit and word ; and therefore is called the Sanctifier . Heb. 2 : 11. for both he that sanctifieth and they who are sanctified are all of one . Yea , their union with Christ layeth the foundation of this : for being joyned to the Lord they become one Spirit 1 Cor. 6 : 17. and are animated and quickened by one & the same Spirit of life and grace ; and therefore must be sanctified by that Spirit . 10. The beleever likewise would act faith upon the promises of the new Covenant , of grace , strength , life , &c whereby they shall walk in his wayes , have Gods lawes put into their mindes , and write into their hearts , Heb. 8 : 10. Ier. 31 : 33. and of the new heart , and new spirit , and the heart of flesh , and the Spirit within them to cause them walk in his wayes or statutes , and keep his judgments and do them Ezech. 36 : 26 , 27. and the like , wherewith the scripture aboundeth : Because these are all given over to the beleever , by way of Testament and legacy , Christ becoming the mediator of the new Testament , that by meanes of death , for the redemption of the transgressions , that were under the first Testament , they which are called might receive the promise of eternall inheritance . Heb. 9 : 15. No●… Christ by his death hath confirmed this Testament ▪ for where a Testament is , there must also of necessity be the death ' of the testatour , for a Testament is of force after men are dead vers . 16 , 17. Christ then dying to make the Testament of force , hath made the legacy of the promises sure unto the beleever , so that now all the promises are yea and amen in Christ 2 Cor. 1 : 20. He was made a minister of circumcision to confirme the promises made to the Fathers Rom. 15 : 8. That the eyeing of these promises by faith is a noble meane to sanctification , is cleare , by what the Apostle sayeth , 2 Cor. 7 : 1. Having therefore these promises let us cleanse ourselves — perfecting holinesse in the feare of God. And it is by faith that those promises must be received Heb. 11 : 33. So that the beleever , that would grow in grace , would eye Christ , the fundamentall promise , the Testatour establishing the Testament , and the excutor or dispensator of the covenant , and exspect the good things through Him and from Him , through the conduite , and channell of the promises . 11. Yet further , beleevers would eye Christ i●… his Resurrection , as a publick person : and so look on themselves , and reckon themselves , as riseing virtually in and with Him , and take the resurrection of Christ as a certane paune and pledge of their sanctification : for so reasoneth the Apostle Rom. 6 : 4 , 5 , 11 ▪ 13. we are buryed ( say●…s He ) with him by baptisme into death , that likeas Christ was raised up from the dead , by the glory of the Father ; even so we also should 〈◊〉 in 〈◊〉 of life : for — we shall ●…e 〈◊〉 also in the likenesse of his resurrection , and if we 〈◊〉 dead with Christ , we beleeve , that we shall also live with him — therefore reckon ye also yourselves to be — alive unto God , through Iesus Christ our Lord ▪ and yeeld yourselves unto God , as these that are alive from the dead , and your members as instruments of righteousnesse unto God. The right improving of this ground , would be of noble advantage unto the student of holinesse : for thence he might with strong confidence conclude , that the work of sanctification should prosper in his hand : for he may now look upon himself , as quickened together with Christ Epes . 2 : 5. Christ dying and riseing , as a publick person , and he by faith being now joyned with him , and united to him . 12. Moreover this Resurrection of Christ may yeeld us another ground of hope and confidence , in this work : for there is mention made of the power of his resurrection Phil. 3 : 10. So that by faith we may draw strength and vertue from Christ , as an arisen and quickened Head , whereby we also may live unto God , and bring forth fruit unto him , and serve no more in the oldnesse of the letter , but in the newnesse of Spirit . Rom. 7 : 4 , 6. He was quickened as an Head , and when the head is quickened , the members cannot but look for some communication of life therefrom , and to live in the strength of the life of the head : See Col. 3 : 1 , 2. 13. Faith may and should also look to Christ , as an intercessor with the Father , for this particular , Iohn . 17 : 17. Sanctifie them through thy truth , thy word is truth : and this will adde to their confidence , that the work shall go on : for Christ was alwayes heard of the Father Iohn . 11 : 41 , 42. and so will be in this prayer , which was not put up for these few disciples alone . The beleever then would eye Christ as engadging to the Father , to begin and perfect this work ; a●… dying to purchase the good things promised , and to confirme the same ; as quickened and riseing a●… head and a publick person , to ensure this work ; and to bestow and actually conferre the graces requisite ; and as praying also for the Fathers concurrence ; and cast the burden of the work on Him by faith , knowing , that He standeth obliged , by his place and relation to his people , to beare all their burthens , to work all their works in them ; to perfect his owne work that He hath begun in them ; to present them to himself at last a holy bride ; to give them the Spirit to dwel in them Rom ▪ 8 : 9 ▪ 11 ▪ and ●…o quicken their mortall bodyes vers . 11. and to lead them vers . 14. till at length they be crowned , and brought forward to glory . This is to live by faith : when Christ liveth , acteth and worketh in us by his Spirit Gal. 2 : 20. Thus Christ dwelleth in the heart by faith : and by this , his people become rooted and grounded in love , which is a cardinall grace , and knowing the love of Christ , which passeth knowledge , they become filled with all the fulnesse of God Ephes. 3 : 17 , 19. So that the beleever is to commit by faith the work to Christ , and leave the stresse of all the businesse on Him , who is their life : Yet the beleever must not think , to do nothing , nor to lay aside the means and ordinances , but us●…ing these diligently would , in them , commit the matter to Christ , and by faith roll the whole work on Him , exspecting , upon the ground of his relations , engadgments , promises , beginnings &c. that He will certanely perfect the work Phil. 1 : 6. and take it well off their hands , and be well pleased with them , for putting the work in his hands , and leaving it on Him , who is made of God to us sanctification . Cautions . As in the former part , so here , it will not be 〈◊〉 to give a few words of caution , for preventing of mistakes . 1. We would bewar of thinking , that perfection can be attained here : the perfect man , and measure of the stature of the fulnesse of Christ is but coming ▪ and till then the body will but be a perfecting & edifying , through the work of the ministery Ephes. 4 : 12 , 13. Beleevers must not think of sitting down on any measure of grace , which they attaine to here ; but they must be growing in grace , going from strength to strengh , till they appeare in the upper Z●…on , with the Apostle Phil. 3 : 13. forgetting those things that are behinde , and reaching forth unto those things which are before , they must presse toward the mark , for the prize of the high calling of God in Christ Iesus . It must then be a dreadful delusion , for any to think , that they can reach to such a degree of perfection here , as not to stand in need of the ordinance any more ▪ Let all beleevers live in the constant convicton of their shortcoming and be humbled , and so worke out their salvation with fear and trembling . 2. Nor should every beleever exspect one and the same measure of holinesse , nor can it be expected with reason , that all shall advance here to the same height of sanctity ▪ for every part of the body hath its owne measure : and an effectuall working in that measure ; and so every joint of the body supplieth lesse or more according to its proportion , and contribureth to the increase of the body , and to the edifying of it self in love , as the Apostle clea●…ly showeth . Ephes. 4 : 16. As in the natural●… body , the diversity of functions and uses of the members requireth diversity of furniture & strength ; so , in the mysticall body of Christ , the members have not all alike measure , but each hath his proper distinct measure , according to his place and usefulnesse in the body . Beleevers then would learne much sobr●…ety here and submission , knowing that God may dispense his graces as he will , and give them to each member , in what measure he thinketh good : Only they would take heed ▪ that their poverty and leannesse be not occasioned through their own carelesnesse and negligence , in not plying the meanes of grace with that faithfulnesse , and single dependence on Christ , that they ought . 3. It would be remembered , that there may be some progresse made in the way of holinesse , when yet the beleever may apprehend no such thing ; not only because the measure of the grouth may be so small and indiscernable , but also because even where the growth in it self is discernable , the Lord may think it good for wise ends , to hide it from their eyes , that they may be keeped humble , and diligent ; whileas if they saw how matters stood indeed with them ▪ they might , ( without a new degree of grace ) swell and be puffed up , yea even forget God , and misken themselves and others too . Likewise this may proceed from such an earnest desire after more , that they forget any measure they have gotten . and so despise the day of small things . 4. There may be a progresse in holinesse , though not in that particular , which the beleever is most eying , to his sense and apprehension : for when he thinks he is not growing in Love to , and Zeal for , God &c. he may be growing in Humility , which is also a memb●…r of the new man of grace ; and when he can perceive no grouth in Knowledge , there may be a grouth in Affection & Tendernesse ▪ And if the work be carryed on in any joynt or member , it decayeth in none , though it may be better apprehended in one , than in another . 5. There may be much holiness , where the believer is compleaning of the want of fruits , when under that dispensation of the Lord towards him , he is made to stoup before the most high , to put his mouth in the dust , if so be there may be hope , and pleasantly to submit to God's wise ordering , without grudging , or quarrelling with God for what He doth ; and to accept sweetly the punishment of his iniquity ; if he see guilt lying at the root of this dispensation . Where there is a silent submission to the soveraigne & only wise disposeing hand of God , and the man is saying , if he will not have me to be a frutefull tree in his garden , nor to grow and flouri●…h as the palme tree ▪ Let me be a shrub , only let me be keep●…d within the precincts of his garden , that his eye may be upon me for good ▪ let me abide within his courts , that I may behold his countenance , there is grace , and no small measure of grace . To be an hired servant is much Luk ▪ 15 : 19. 6. But withall , it would be observed ▪ that this gracious frame of soul , that is silent before God , under severall disappointments , is accompanied with much singleness of heart , in panting after more holiness , and with seriousness and diligence in all commanded dutyes , waiting upon the Lord , who is their hope and their salvation , in each of them : and with mourning for their own sinfull accession to that shortcoming in their expectations . 7. We would not think that there is no progress in Christianity , or grouth in grace , because it cometh not our way , or by the instruments and meanes , that we most expect it by : possibly we are too fonde o●… some instruments and meanes , that we preferre to others , and we think , if ever we get good , it must be that way , and by that meane , be it private or publick : and God may give a proof of his Soveraignity , and check us for our folly . By taking another way : He would not be found of the Bride , neither by her seeking of him secretly on her bed by night ; nor more publickly , by going about the city , in the streets and broad wayes ; nor by the meanes of the watchmen Cant. 3 ▪ 1 , 2 , 3. 8. Nor would we think , that there is no grouth in the work of grace , because it cometh not at such or such a prelimited or fore-set time : nor would we think the matter desperate , because of our looking long , and waiting , and asking , and labouring , and yet seeing no sensible advantage : Such and such a beleever ( sayeth the soul ) made great progresse in a short time , but I come no speed , for as long as I have been at this school . O! we should beware of limiteing the holy one of Israel , Let us be at duty , and commit the event to Him. 9. It is not a fit time , to take the measure of our graces , as to their sensible grouth and fruitfulnesse , when devils are broken loose upon us ; temptations are multiplyed , corruptions make a great noise , and we are meeting with an horrible tempest shaking us on all hands : for it will be strong grace , that will much appear then ; It will be a strong faith , that will say , though He kill me , yet will I trust in Him. At such a time it will be much , if the man keep the ground he hath gained , though he make no progress : It will be much for a tree to stand , and not be blowne out of the ground , in the time of a strong and vehement storme of winde , though it keep not its flourishes , & yeeld not fruit . The trees , which in a cold winter day bear neither leafs nor fruit , must not be said to go back , nor not to grow , because when the spring cometh againe , they may revive , and be as fruitfull as ever . 10. We would not alway measure our graces by what appeareth outwardly ; for there may be some accidental occurrence , that may hinder that : and yet grace be at work within doors , which few or none can observe . The Believer may be in a sweet and gracious frame ▪ blushing before the Lord , y●…a melting in love , or taken up with spirituall meditations , & wondering , when as to some externall duties , it can finde no present disposition , through some accidentall impediment or other , so that to some , who judge most by out ward appearance , no such thing as the active working of grace in life can appeare . 11. We would think it no small measure or degree of holinesse , to be with singleness●… of heart pursueing it , even though it should seem to flee from us : to be earnestly panting after it , and hungering and thirsting for it : Nehemiah thought this no small thing , when he said Neh. 1. last . O Lord , I beseech thee , let now thine eare be attentive to the prayer — of thy servants , who desire to feare thy name . 12. Whatever measure of holinesse the beleeve●… win to , he would take speciall heed , that he place no part of his confidence of his being accepted and justified before God , in it ; as if that could come in as any part of the price to satisfy justice : but when he hath done all , let him call and account himself an unprofitable servant : Though beleevers will not be so grosse , as to speak thus ; yet sure , their justifying of their holding aback from God , because they finde not such a measure of grace and holinesse , as they would have , looketh too much this way , and sayeth , that they leane too much hereunto , in the matter of the acceptance of their persons before God. Now this would be specially guairded against ▪ lest their labour be in vaine . Objections answered . An Objection or two must here also be removed ▪ and first some may say : That though they have been labouring and striveing and working , now for some long time , yet they can perceive no advancement●… they are as far short as ever . Answer 1. Hath it not been found , that some have compleaned without cause ? Have not some complained of their fruitlesnesse and want of grouth , that other good Christians would have thought themselves very happy , if they had but advanced half so farre , as they saw them to have done ? 2. But be it so , as it is alleiged , what if the fault be their owne ? what if the cause of this be , that they attempt things in their owne strength , leaning to their own understanding , or habites of grace , or meanes &c. and that they do not go about duties , with that single dependence on Christ that is requisite , nor do they suck life , strength and sap from Him by faith , through the promises ; nor give themselvs up to Him by faith , that He may worke in them both to will and to do ? Should not this be seen , mourned for , and helped ? 3 ▪ If all this shortcoming and disappointment cause them lye in the dust , and humble themselves more and more before the Lord , the grace of humility is growing , and that is no small advantage , to be growing downward . 4. Withall , they would do well to hold on in duty , looking to Christ for help , and rolling all difficulties on Him , give themselves away to Him , as their Head and Lord , and so continue their life of faith , or their consenting to let Christ live in them by faith , or work in them by his Spirit , what is welpleasing in his sight , and waite for the blessing and fruit , in God's own time . Next it will be Objected . Though ▪ we might wait thus ; yet how unedifying are we unto others , when there appeareth no fruit of the spirit of grace 〈◊〉 ▪ Answer . A Christian behaviour and deportment , under the sence of fruitlesnesse , expressing an holy submission of soul unto God as Soveraigne , much humility of minde before Him , justifying of God and taking guilt to themselves , with a firme resolution to waite on patiently , in the use of meanes appointed , cannot but be edifying to Christian soules ; such exercises being really the works and fruit of the Spirit of grace working within . But thirdly Some may say ▪ How are then the promises of the covenant made good ? Answere 1. The same measure of sanctification and holinesse is not promised to all . 2. No great measure is promised to any absolutly . So much indeed is secured to all beleevers , as shall carry them to heaven , as without which they cannot see God : but much as to the degrees depends on our performing through faith the conditions requisite , to wit , on condition of our abideing in the vine , of our acting faith on Him &c. and when these & the like conditions are not faithfully performed by us , what can we exspect ? So the Lord hath appointed a way , wherein He will be found , and will have us to waite for strength and influence from Him ▪ and if we neglect those meanes , which He hath appointed , how can we exspect the good , which He hath promised in the use of these means ? 3. The Lord hath his owne time of making good all his promises , and we must not limite Him to a day . 4. Hereby the Lord may be trying and exerciseing thy Faith , Patience , Hope ▪ Dependence , Submission , Diligence ▪ &c. and if these be in thee and abound , they shall make , that thou shall neither be barren , no●… unfruitfull in the knowledge of our Lord Jesus Christ 2. Pet. 1 : 11. But lastly it will be enquired , what can support the beleeving soul , in this case ? Answere 1. The consideration and saith of the covenant of Redemption , wherein both the Fathers engadgment to the Son , and the Sons engadgment to the Father , secureth grace and holinesse , and salvation to the beleever . And whatever we be , They will be true to each other , our unbeleef will not make the faith of God of none effect . 2. The consideration of the noble and faithfull promises , contained in the covenant of Grace , which shall be all made good in due time . 3. If we be humbled under the sence of ou●… failings and shortcomings , and made to mourne before the Lord , and stirred up to more diligence and seriousnesse , that may yeeld comfort to our soul. If we be growing in Humility , godly Sorrow , Repentance , Diligence , and be gripping faster by faith to the Root , we want not ground of joy and support : for if that be , we cannot want fruit . 4. It should be matter of joy and thanksgiving , that the beleever is keeped from turning his back on the way of God , aud keeped with his face still Zion-ward : though he make but little progresse ; yet he is still looking forward , and creeping as he may waiting at God's door , begging and asking , studying , labouring , and endeavouring for strength to go faster . 5. It is no small matter of peace and comfort ▪ if we be keeped from fretting grudging , and repineing at the Lords dispensations with us , and be taught to sit silent in the dust , adoreing His Soveraignity ▪ and ascribeing no iniquity to our maker . CHAP. VIII . How to make use of Christ , for taking the guilt of our dayly out-breakings away . THe next part of our sanctification , is in reference to our dayly failings and transgressions , committed , partly through the violence of temptations , as we see in David and Peter , and other eminent men of God ; partly through dayly infirmities , because of our weaknesse and imperfections : for in many things we offend all Iam. 3 : 2. and if we say we have no sin , we deceive ourselves , and the truth is not in us 1 Iohn . 1 : 8. A righteous man falleth seven times Prov. 24 : 16. There is not a just man upon earth ▪ that doth good and sinneth not . Eccles. 7 : 20. and Solomon further sayeth 1 King. 8 : 46. that there is no man that sinneth not . This being so , the question is , how Christ is to be made use of , for taking of these away . For satisfaction to this , it would be considered , that ▪ in those dayly outbreakings there are two things to be noticed , first there is the Guilt , which is commonly called Reatus poen●… , whereby the transgressour is liable to the sentence of the law , or to the penalty annexed to the breach thereof , which is no lesse then God's curse ▪ for cursed is every 〈◊〉 that abideth not in all things , which are 〈◊〉 the law to do them Gal. 3 : 10. Next , there is the ●…taine or blote , which is called Reatus culp●… , whereby the soul is defiled and made , in so far , incapable of glory ( for nothing entreth in there which defileth ) and of communion and fellowshipe with God , who is of purer eyes then He can behold iniquity . So that it is manifest , how necessary it is , that both these be taken away , that they may not stand in ou●… way to the Father . And as to both , we must make use of Christ , who is the only way to the Father . And this we shall now cleare : and first , speak of the taking away of the Guilt , that is contracted by every sin : and for this cause , we shall briefly speak to two things : first , Shew what Christ hath done as Mediator , for this end , that the guilt , contracted by our dayly failings and outbreakings , might be taken away . Secondly , shew what the beleever should do , for the getting of guilt taken away in Christ : or ▪ how he should make use of Christ ▪ for reconciliation with God after transgressions ; or for the taking away of the guilt that he lyeth under ▪ because of his violation of the law . As to the first , We say , Christ , for taking away of Guilt contracted dayly , hath done these things . 1. Christ laid downe his life a ransome for all the sinns of the Elect : both such as were past before they beleeved , and such as were to be committed after . His blood was shed for the remission of sin●… , indefinitly , and without distinction Mat. 26 : 28 ▪ ●… ▪ And this was done according to the tenour of the covenant of Redemption , wherein the Fathe●… caused all our sins to meet together on Him Esai ▪ ●…3 : 6. and made Him sin , or a sacrifice for sin , indefinitely 2 Cor. 5 : 21. and so did not except the sins committed after conversion . 3. Having satisfiedjustice , and being risen from the dead , as a Conquerour , He is now exalted to be a Prince to give Repentance and Remission of sins Act. 5 : 31. Now repentance and remission of sins his people have need of , after conversion , as well as before conversion . 4. There are promises of pardon and remission of sins in the new covenant of Grace , all which are sealed and confirmed in the blood of Jesus Ier. 31 : 34. — for I will forgive their iniquity , and I will remember their sin no more : and Chap. 33 : 8. And I will cleanse them from all their iniquity ▪ whereby they have sinned against me : and I will pardon all their iniquities , whereby they have sinned against me , and whereby they have transgressed against me . Esai . 43 : 25. I even I am he that bloteth out thy transgressions for mine own sake ; and will not remember thy sins . 5. Though there be no actuall pardon of sins , till they be committed , and repented of , according to the tenor of the gospell Matth. 3 : 2. Luke 13 : 3. Act. 2 : 38. & 8 ▪ 22. yet , while Christ beare all the sins of his people upon the crosse , they were all then virtually and meritoriously taken away : of which Christ's resurrection was a certane pledge and evidence : for then gote He his acquittance from all , that either law or justice could charge Him with ▪ in behalfe of them ▪ for whom He laid downe his life a ransome Rom. 8 : 33 , 34. who shall lay any thing to the charge of God's elect ? It is God that justifieth , who is he that condemneth ? It is Christ that died , or rather that is risen againe &c. 6. So that by vertue of Christ's death , there is a way laid down , in the covenant of grace , how the sinns of the elect shall be actually pardoned . viz. That at their conversion and first laying hold on Christ by faith , all the sins , whereof they then stand guilty , shall be actually pardoned and forgiven , in their justification : and all their after sins shall also be actually pardoned ▪ upon their griping to Christ of new by faith , and turning to God by repentance . And this way is agreed to by Father and Son , and revealed in the gospel , for the instruction and encouragement of beleevers : and all to the glory of his free grace . In whom we have redemption ( sayeth the Apostle Ephes. 1 : 7 , 8 , 9. ) through his blood , the forgivenesse of sins , according to the riches of his grace , wherein He hath abounded toward us , in all wisdom and prudence ; having made known unto us the mystery of his will , according to his good pleasure , which He purposed in himself . 7. Beside Christ's Death and Resurrection , which give ground of hope of pardon of dayly out-breakings ; there is likewise his Intercession usefull for this end : for sayeth the Apostle Iohn ▪ 1 Epist. 2 : 1. 2. — If any man sin , we have an advocat with the Father , Iesus Christ the righteous ; and He is the propitiation for our sins . This intercession of his 〈◊〉 a special part of his Priesthood , who was the great Highpriest Heb. 4 : 14 , 16. and a compleating Part Heb. 8 : 4 & 9 8. and upon this account 〈◊〉 , that He is able to save to the uttermost all that come to God through Him , because He liveth for ever to make intercession for them Heb. 7 : 25. for by his intercession is the work of redemption carryed on , the Purchased benefites applyed ; and particularly new grants of remission are through his intercession issued forth . He pleading and interceeding , in a way suteable to his glorified condition , upon his death and propitiation made , while he was upon the crosse , accepted of the Father , and declared to be accepted by his resurrection , aso●…sion , and sitting at the Fathers right hand . And thus , as beleevers are reconciled to God by Christs death , they are saved by his life . Rom. 5 : 10. So that Christ's living for to be an intercessour , makes the beleevers salvation sure ; and so layeth down ▪ a ground for taking away of dayly outbreakings , which , if not taken away , would hinder and obstruct the beleevers salvation . 8. And as for the condition requisite to renewed pardon , viz faith and Repentance , Christ is the worker of both : for He is a Prince exalted to give Repentance , first and last Act. 4 : 30. and as He is the author of faith , so He is the finisher of it Heb. 12 : 2. As to the second particular , namely , what beleevers should do for getting the guilt of their dayly failings and outbreakings taken away by Christ : or how they should make use of Christ for this end ; I shall for clearing of it , propose those things to consideration . 1. We would beware to think , that all our after actuall transgressions are actually pardoned , either when Christ dyed , or when we first beleeved in Christ , as some suppose ; for sin cannot properly be said to be pardoned before it be committed , David was put to sue out for pardon , after his actuall transgression was committed ; and not for the mere sense and feeling of the pardon , or the intimation of it to his Spirit , when he cryed out Psal , 51 : 2 — blot out my transgressions , wash me &c. & vers . 9 ▪ hide thy face from my sins , and blot out all mine iniquities and vers . 14. deliver me from blood guiltinesse . Sure when he spoke thus , he sought some other thing , than intimation of pardon to his sense and conscience ; for that he desired also , but in far more clear expressions vers . 8. make me to hear joy and gladnesse &c. and vers . 12. restore unto me the joy of thy salvation &c. Scripture phrases to expresse remission import this . viz Covering of sin , Pardoning of debts , Blotting out of sins Hideing of God's face from sins , not Remembering of them , Casting of them behinde his back , Casting of them into the sea , Removing of sins Psal. 103 : 12. a lifting off of sin , or Taking it away , a Non-imputation of sin Psal. 33 : 1 , 2. These and the like phrases , though many of them be metaphoricall ; yet do all of them clearly evince , that sin must first have a being , before it can be pardoned . The same is clearly imported by the gospel conditions , requisite before Pardon , such as acknowledgment of sin 1 Ioh. 1 : 9. which we see was practised by the worthies of old , David Psal. 32. & 51. Nehemiah Cap. 9. Ezra Cap 9 & Daniel Chap. 9. Confessing and Forsaking of it Prov. 28 : 13. Sorrowing ▪ for it & Repenting of it , and laying hold on Christ by faith , &c. The reason why I propose this , is not only to guaird against this antinomian error : but also to guaird the soul from security , to which this doctrine hath a naturall tendency : for if a person once think , that all his sins were pardoned , upon his first beleeving , so that many of them were pardoned before they were committed ; he shall never be affected for his after transgressions , nor complean of a body of death , nor account himself miserable upon that account , as Paul did Rom. 7 : 24. nor shall he ever pray for remission , though Christ hath taught all to do so , in that patern of prayer ; nor shall he act faith upon the promises of pardon , made in the covenant of grace , for after transgressions , or for transgressions actually committed Ier. 31 : 34. & 3●… : 8. Heb. 8 : 12. and so there shall be no use made of Christ for new pardons , or remissions of new sins . 2. The beleever would remember , that , among other things , antecedently requisite to remission of posterior actuall transgressions , gospel Repentence is especially required Luk. 13 : 3. Mat. 3 : 2. Ezeck . 18 : 28 , 30 , 32. Luk. 15 : 17 , 18 Ho●… . 2 : 6 , 7. Ezech. 14 : 6. whereby a Sinner ▪ through the helpe of the Spirit , being convinced not only of his hazard by reason of sin , but also of the filthinesse and hatefulnesse of sin ; and having a sight of the mercy of God in Christ Jesus to sinners , turning from their sin , doth turne from those sins unto God , with a full purpose of heart , in his strength , to follow Him and obey his lawes : and hereby the soul is brought to loath its self and sin , and is made willing to desire , seek for , accept of and prize remission of sins . This makes them more warry in time coming , and carefull : for behold ( sayes the Apostle 2 Cor. 7 : 11. ) This self same thing that yee sorowed after a godly sort , what carefulnesse it wrought in you ; yea , what clearing of yourselves ; what indignation , yea what feare ; yea , what vehement desire ; yea what Zeal ; yea what revenge ; &c. Thus is God glorified in his justice , Psal. 51 : 4. and his mercy is acknowledged , in not entering with us into judgement , nor casting us into hell , as He might have done in justice . 3. Yet it would be remembered , that though it hath seemed good in the Lord's eyes , to chuse this method , and appoint this way of obtaining pardon of sins dayly committed , for the glory of his grace and mercy ; and likewise for our good , we must not ascribe too much unto Repentance , in the matter of pardon : we must not make it a cause of our remission , either efficient or meritorious : we must not think , that it hath any hand in appeaseing the wrath of God , or in satisfying of justice : pardon must alwayes be an act of God's free grace , unmerited at our hands ; & procured alone through the merites of Christ : we must not put repentance in Christ's room and place , nor ascribe any imperfection unto his merites , as if they needed any supply from any act of ours : we must beware of leaning to our Repentance , and godly Sorrow , even so far as to think to commend ourselves to God thereby , that we may obtaine pardon . 4. The beleever would consider seriously the dreadfulnesse of their condition , who are lying under the lash of the law for sin , The law sayeth , cursed is every one that continueth not in all things written in the law : and every sin is a transgression of the law : so that , acording to law and justice , they are in hazard : for evry sin in it self exposeth the sinner to eternal wrath , sin being an offence against God who is a righteous judge , and a breach of his law . A right sight and apprehension of this , would serve to humble the sinner before God , and make him more earnest in seeking out for pardon , that this obligation to punishment might be removed . 5. The beleever would not only consider the sin it self ; but also take notice of all its Aggravations . There are peculiar aggravations of some sins , taken from the time , manner and other circumstances , which rightly considered will helpe forward the work of humiliation : And the sins of beleevers have this aggravation , above the sins of others , that they are committed against more love , and speciall Love , and against more opposition and contradiction of the grace of God within the soul , against more light and conviction &c. and therefore , their humiliation upon this account ought to be singular and serious , So was it with David , when he took notice of the speciall aggravations of his sin Psal. 51 : 4 , 6 , 14. and Ezra . cap. 9. & Nehemiah Cap. 9. and Daniel Cap 9. This considering of sin with its due aggravations , would helpe to prize mercy at an high rate , and cause the soul more willingly waite for , and more seriously seek after Remission ; knowing that God is more angry for great sins , than for sins of infirmity , and may therefore pursue the same with sorer judgments , as He broke David's bones , withdrew his comforts &c. 6. The beleever would be convinced of an impossibility of doing any thing in himself , which can procure pardon at the hands of God : should he weep , cry , afflict himself , & pray never so , all will do nothing by way of merite ; for the taking away of the least sin , that ever he commited : and the conviction of this would drive him to despaire in himself ; and be a meane to bring him cleanly off himself , and to look out for mere mercy in Christ Jesus . So long as , through the deceitfulnesse of Satan , the false heart inclineth to the old byas , and hath its eye upon any thing in it self , from whence it draweth its hops and expectation of pardon and acceptance , it will not purely act faith on Christ for this end , and so he will lose all his labour , and in end be disappointed . Therefore the beleever would guard against this , and that so much the more , that the false deceitful heart is so much inclined thereto ; and that this deceit can sometime work so cuningly , that it ▪ can hardly be discerned , being fairded over with many false glosses and pretexts ; and that it is so dishonourable to Jesus , and hurtful and prejudicial to the soul. 7. The beleever would act faith on the promises of pardon in the new covenant , as having a right to them through Jesus Christ , and challenge with humble boldnesse , the fulfilling of the same ▪ according to that 1. Ioh. 1 : 9 ▪ If we confesse our sins , he is faithful and just to forgive us our sins . So that the beleever may not only take hold of mercy , and grace in God , as an incouragement and invitation to go to God for pardon ; but even of the justice and righteousnesse of God , because of his faithful promises : and the beleever would have here a speciall eye to Christ , in whom all the promises ▪ are yea and amen ; and look for the accomplishment of them through Him , and for his sake alone . 8. Faith would eye Christ , as hanging upon the crosse , and offering up himself , through the eternall Spirit , a sacrifice to satisfie divine justice , for all the sins of his own chosen ones : we cannot think , that Christ bare but some of their sins , or only their sins , committed before conversion ; and if he bare all , as the Father laid all upon Him , the beleever is to lay hold on Him by faith , as hanging on the crosse , as well for taking away of the guilt of sins committed after conversion , as before . His sacrifice was a sacrifice for all , and He bare our sins without distinction or exception , in his owne body on the tree , 1. Pet. 2 : 24. David had his eye on this , when he cryed out Psal. 51 : 7. purge me with hysope , hysope being sometimes used in the legall purifications , which typified that purification , which Christ really wrought , when He gave himself a sacrifice for sin Levit. 14 : 6. Num. 19 : 18. 9. The beleever looking on Christ , dying as a Mediator , to pacifie the wrath of God , and to make satisfaction to the justice of God , for the sins of his people , would renew his consent unto that gracious , and wise contriveance of heaven , of pardoning sins , through a crucified Mediator , that mercy and Justice might kisse each other , and be glorified together : and declare againe his full satisfaction with Christ's satisfying of justice for him , and taking away the guilt of his sins , by that blood , that was shed upon the crosse , by taking those sins , whereof now he standeth guilty , and for which he is desireous of pardon , and by faith nailing them to the crosse of Christ , and rolling them on his shoulders , that the guilt of them , as well as of the rest , might be taken away , through the merites of his death and satisfaction . Thus the beleever consenteth to that noble act of free grace , whereby the Lord made all our sins to meet together on Christ , when he taketh those particular sins , wherewith now he is troubled , and casteth them in into the heape , that Christ , as the true scape-goat , may carry all away . This is to lay our hands on the head of our sacrifice . 10. The beleever hath another ground of comfort to grippe to , in this case , and that is , Christ's eternall Priesthood , whereby he makes intercession for the transgressions of his people , and as their advocate and atturnay with the father , pleadeth their cause , whereby he is able to save them to the last , and uttermost step of their jurnay , and so to save them from the guilt of all casuall and emergent sins , that might hinder their salvation : So that the beleever is to put those sins , that now he would have pardoned , into the hands of Christ , the everlasting intercessour and alsufficient advocat , that He , by vertue of his death , would obtaine a new pardon of these their failings ▪ and transgressions , and deliverance from the guilt thereof ; and their acceptance with the Father notwithstanding of these transgressions . 11. Thus beleevers eyeing Christ as Dying , Riseing againe , Ascending , and as Sitting at the Fathers right hand , there to be a Priest for ever , after the order of Melchisedeck , and to interceed for his owne , and to see to the application of what benefites , pardons , favours , and other things they need , from all which they have strong ground of comfort and of hope , yea and assurance of pardon , would acquiesce in this way ; and having laid those particular sins , under the burden whereof they now groan , on Christ the mediator , dying on the crosse to make satisfaction , and ariseing to make application of what was purchased , and having put them in his hand , who is a faithfull High priest , and a noble Intercessour , would remember , that Christ is a Prince exalted to give Repentance and Remission of sins ▪ and so exspect the sentence even from Him , as a Prince now exalted , and as having obtained that of the Father , even a power to forgive sins , justice being now sufficiently satisfied , through his death ; yea & as having all power in heaven and in earth , as being Lord both of the dead and of the living . Sure a right thought of this would much quiet the soul , in hope of obtaining pardon through Him ; seing now the pardon is in his owne hand , to give out , who loved them so dearly , that he gave himself to the death for them , and shed his heart blood to satisfie justice for their transgressions . Since he , who hath procured their pardon at so dear a rate , and is their atturnay to agent their businesse at the throne of grace , hath now obtained the prayed-for & looked-for pardon , and hath it in his ownehand , they will not question but He will give it , and so absolve them from their guilt . 12. The beleever , having taken this course , with his dayly provocations , and laid them all on Him , would acqui●…sce in this way , and not seek after another , that he may obtaine pardon . Here he would rest , committing the matter by faith in prayer to Christ , & leaving his guilt and sins on Him , expect the pardon : yea conclude , that they are already pardoned : and that for these sins , he shall never be brought unto condemnation ; whatever Satan and a misbeleeving heart may say or suggest afterward . Thus should a beleever make use of Christ , for the taking away of the Guilt of his dayly transgressions ; and for further clearing of it , I shall adde a few cautions . Cautions . 1. However the beleever is to be much moved at , & aff●…cted with , his sins and provocations , which he committeth after God hath visited his soul with salvation , and brought him into a covenant with himself ; yet he must not suppose , that his sins after justification do marre his state ; as if thereby he were brought into a Non-justified state , or to a Non reconciled state . It is true , such sins , especially if grosse , whether in themselves or by reason of circumstances , will darken a mans state , and put him to search and try his condition , over againe . But yet we dar not say , that they make any alteration in the state of a beleever : for once in a justified state alwayes in a justified state . It is true likewise , that as to those sins , which now he hath committed , he cannot be said to be acquited or justified , till this pardon be got out by faith and repentance , as is said ; yet his State remaineth fixed and unchanged ; so that though God should seem to deal with such in his dispensations , as with enemies ; yet really his affections change not ; he never accounteth them real enemies ; nay love lieth at the bottom of all his sharp st dispen●…ations . If they for sake his law , and walk not in his judgements , if they break his statutes and keep not his commandements , he will visite their transgression with the rod , and their iniquit●… with stripes : neverthelesse his loving kindnesse will he not utterly take from them , nor suffer his faithfulnesse to ●…ail : his covenant will he not break nor alter the thing that is gone out of his lips Psal. 89 : 30 , 31 , 32 , 33 , 34. ▪ And againe , though after-transgressions may waken challenges for former sins , which have been pardoned and blotted out , and give occasion to Satan to raise a storme in the soul , and put all in confusion ; yet really sins once pardoned cannot become againe unpardoned sins . The Lord doth not revoke his sentence , nor alter the thing that is gone out of his mouth . It is true likewise , that a beleever , by committing of grosse sins , may come to misse the effects of God's favour and good will , and the intimations of his love and kindnesse ; and so be made to cry with David Psal. 51 : 8. make me to heare joy and gladnesse and vers . 12. restore unto me the joy of thy salvation , &c. Yet that really holdeth true , that whom he loveth he loveth to the end ; and He is a God that changeth not ; and his gifts are without repentance . Yea though grieving of the Spirit may bring souls under sharp throwes , and pangs of the Spirit of bondage , and the terrors of God , and His sharpe arrowes , the poyson where of may drink up their spirits ▪ and so be far from the actuall witnessings of the Spirit of Adoption : yet the Spirte will never be againe really a Spirit of bondage unto fear , nor deny his his owne work in the soul , or the souls real right to , or possession of that fundamentall privilege of Adoption ; or say , that the soul is no more a Son , no●… within the covenant . 2. The course before mentioned is to be taken with all sins , though . 1. They be never so hai●…ous and grosse . 2. Though they be accompanyed with never such aggravating and crying aggravations . 3. Though they be sins frequently fallen into : and. 4. Though they be sins many and heaped together . Davids transgression was a hainous sin , and had hainous aggravations , yea there was an heap and a complication of sins together in that one ; yet he followed this course . We finde none of those kinde of sins excepted in the new covenant ; and where the law doth not distinguish , we ought not to distinguish : where God's law doth not expressely exclude us , we should not exclude our selves . Christs death is able enough to take away all sin . If through it a beleeve●… be justified from all his transgressions committed before conversion , why may not also a beleever be , through vertue of it , justified from his grosse and multiplied sins committed after conversion ? The blood of Christ cleanseth from all sin●… Christ hath taught his followers to pray , forgive us our sins , as we forgive them that sinne against us , and he hath told us also , that we must forgive our brother seventy times seven times Mat. 18 : 22. We would not be discouraged then from taking this course , because our sins are such and such ; nay rather , we would look on this , as an argument to presse us more unto this way , because the greater our sins be , the greater need have we of pardon , and to say with David Ps. 25 : 11. Pardon mine iniquity , for it is great . 3. We would not think , that upon our taking of this course , we shall be instantly freed from challenges , because of those sins , for pardoning whereof we take this course : nor should we think , that because challenges remaine , that therefore , there is no pardon had , or that this is not the way to pardon : for , as we shall shew afterward , pardon is one thing , and intimation of pardon is another thing : we may be pardoned , and yet suppose that we are not pardoned ; challenges will abide , till the conscience be sprinkled , and till the Prince of peace command peace to the conscience , and put the accuser to silence ; who , when he can do no more ▪ will marre the peace of a beleever , as long as he can ▪ and stoppe the current of his comforts , which made ▪ David pray , that God would restore to him the joy , of his salvation Psal. 51. 4. Nor would we think , that upon our taking of this course for the pardon of our sins , we shall never thereafter meet with a challenge upon the account of these sins . It is true , when sins are pardoned , they are fully pardoned in God's court , and that obligation to condemnation is taken away , and the pardoned person is looked upon as no sinner , that is , as no person liable to condemnation because of these sins ; for being pardoned he becometh just before God ; yet we darre not say , but conscience afterward , being alarmed with new transgressions , may mistake , as people suddenly put into a fright are ready to do : nor dar we say , that God will not permit Satan , to upbraid us with those sins , which have been blotted out long ago , as he suffered Shim●…i , who was but an instrument of Satan , to cast up to David his blood guiltinesse , which had been pardoned long before . The Lord may think good to suffer this , that his people may be keeped humble ; and made more tender and watchfull , in all their wayes . 5. Beleevers would not mis ▪ improve or abuse this great condescendency of free grace , & take the greater liberty to sin , because there is such a sure , saif●… , and pleasant way of getting those sins blotted out and forgiven . Shall we sin because we are not under grace , but under the law ? That be far from us , sayeth 〈◊〉 Apostle Rom. 6 : 15. This were indeed to turne the grace of God into lasciviousnesse . And it may be a question , if such as have really repented , & gotten their sins pardoned , will be so ready to make this use of it : sure , sense of pardon will work some other effect , as we see Ezech. 16 : 62 , 63. 6. The beleever , in going about this work of nailing his sins to the crosse of Christ , and of improving Christ's Death , Resurrection and constant intercession , for the obtaining of pardon , would not think of going alone , or of doing this , in his own strength : for of himself he can do nothing . He must look to Christ for grace , to help in this time of need , and must got about this duty with dependence on Him , waiting for the influences of Light , Counsell , Strength , and Grace from Him to repent and beleeve : for He is a Prince exalted to give repentance , first and last , and He is the author and finisher of faith : so that without Him we can do nothing . 7. Let the beleever beware of concluding , that he hath got no pardon , because he hath met with no sensible intimation thereof , by the flowing in of peace and joy in his soul. Pardon is one mercy , and intimation of it to the soul is another distinct mercy , and separable from it : shall we therefore say , we have not gotten the first , because we have not gotten both ? The Lord , for wise reasons , can pardon poor sinners , and not give any intimation thereof ; to wit , that they may watch more against sin afterward , and not be so bold as they have been , and that they may finde more in experience , what ●… bitter thing it is to sin against God , and learne withall to depend on Him for lesse and more : and to carry more humbly : for it may be , God seeth , that if they saw their sins pardoned , they would forget themselves , and rush into new sins againe . 8. The beleever must not think it strange , if he finde more trouble after greater sins , and a greater difficulty to lay hold on Christ for pardon of those , then for pardon of others : for as God hath been more dishonoured by these ; so is his anger more kindled , upon that account : and it is sureable for the glory of God's justice , that our sorrow for such hainous sins be proportionably greater : and this will likewise increase the difficulty : and ordinarly the effects of God's fatherly displeasure , make deeper wounds in the soul after such sins , and these are not so easily healed : all which will call for 〈◊〉 and proportionably greater godly sorrow and repentance , and acts of faith : because faith will meet with more opposition and discouragment there ; and therefore must be the more strong , to go thorow these impediments , and to lay hold on his crosse . Yet though this should make all watchfull , and to guaird against grosse and crying sins , it should not drive any to dispaire , nor to say , with that dispairing wretch , their sin is greater than it can be forgiven , the ocean of mercy can drown and swallow up great , as well as lesser sinnes : Christ is an alsufficient Mediator , for the greatest sins , as well as for the least . O for thy names sake pardon mine iniquitie , for it is great , will come in season to a soul ready to sink with the weight of this milstone , ●…ied about its neck . 9. as the greater sins should not make us dispaire of taking this course for remission ; so nor should the smaln●…sse of sin make us to neglect this way : for the least sin cannot be pardoned but through Jesus Christ ; for the law of God is violated thereby , justice provoked , Gods authority vilipended &c. and therefore cannot be now pardoned , by reason of the threatnings annexed to the transgression of the law , without a ransome : death is the wages of all sin , lesser and greater ; and the curse is due to all sinners greater and smaller . Therefore the beleever would not suffer one sin , seen and discovered , to lie unpardoned ; but on the first discovery thereof , take it away to Christ , and nail it to his crosse . 10. The beleever would not conclude , that his sins are not pardoned , because possibly temporal strokes , inflicted because of them , are not removed : for though Davids sin was pardoned ; yet , because of that sin of his a temporall stroke attended him and his family , to his dying day : for not only did God cut off the childe 2 Sam. 15 : 14. but told him , that the sword should never depairt from his house , and that He would raise up evil against him , ●…ut of his own house , and give his wives to one , that should lie with them in the sight of the sun vers . 10 , 11. So we read , that the Lord took vengeance on their inventions , whose sins he had pardoned Psal. 99 : 8. God may see this fit and expedient , for his own glory , and for humbling of them , and causing them feare the more to sin against him . Yea not only may temporal calamities be inflicted , because of sin pardoned ; or continued , after sin is pardoned ; but even sense of God's displeasure may continue after pardon , as appeareth by that penitential Psalm 51. penned by David , after Nathan had spoken to him concearning his sin . Quaestions or Objections answered . 1. What course shall we take with secret sins ●… I answer . This same course must be followed with them : There is an implicite repentance of sins , that have not been distinctly seen and observed , as who can see and observe all their failings ? And so there may be an implicite faith acting : that is , the beleever , being perswaded that he is guilty of mo●… sins , than he hath yet got a clear sight of , as he would bewail his condition before God because of these , and sorrow for them after a godly manner ; so he would take them together in a heape , o●… as a closed bag full , and by faith nail them to the crosse of Christ , as if they were all distinctly seen and known : who can understand his errours , said David Psal. 19 : 12. yet sayes he moreover , cleanse thou me from secret faults . 2. But what if after all this , I finde no intimation of pardon to my soul ? Ans. As this should serve to keep thee humble , so it should excite to more diligence , in this duty of going with thy sins to Christ , and to plye him , and his crosse more , in and through the promises , and keep thy soul constant in this duty of runing to Christ , as an alsufficient Mediator , and as an intercessour with the Father ; and thus waite on Him who waiteth to be gracious ; even in this particular , of intimating pardon to thy soul. He knoweth when it is fittest for thee to know , that thy sins are forgiven . 3. But what can yeeld me any ground of peace , while itis so , that I see no pardon or remission granted to me ? Answere . This may yeeld thee peace , that following this course , which hath been explained , thou art about thy duty . Thou art not at peace with sin , nor harbouring that viper in thy soul ; thou art mourning and sorrowing over it , and runing to Christ , the Prince of pardons , through his blood , and intercession , conforme to the covenant of redemption and after the encouragement given , in the many and precious promises of the covenant of grace , and , having these promises , and rolling thy guilt on Christ , as thy cautioner , conforme to the manner expressed in the gospel , thou art allowed to beleeve , that thy sins are pardoned , and that thou art accepted in the beloved , and so quiet thy soul through faith , God abideing faithfull and true , and his promises being all yea and amen in Christ. 4. But so long as I finde not intimation of pardon , I cannot think that I have taken the right gospel way of bringing my sins to Christ. Answere . Though that will not follow , as we cleared above : for a soul may take the right gospel way of getting the guilt of their sins taken away in Christ ; and God may pardon thereupon ; and for all that not think it fit to give intimation of that pardon as yet , for wise and holy ends : yet the soul may humble it self for its shortcoming , and still goe about the duty , amending in Christ , what it supposeth is amisse , and renewing its acts of repentance and faith , and beg of Christ understanding in this matter , and so continue carrying sin al way to Christ's crosse , and eyeing his intercession , and waite for a full clearing of the matter , in his good time . 5. But what shall I do with the guilt of my weak Repentance , and weak faith ? Answer . When with a weak and defective repentance and faith thou art carrying thy sins away to Christ , and nailing them to his crosse , let the imperfections of thy faith and repentance go with the rest , and leave all there . 6. What shall I do with my conscience , that still accuseth me of guilt , notwithstanding of my taking and following this course ▪ Answer . Despise not the accusations of conscience ; but let these humble thee the more , and keep thee closser at , this duty : yet know that conscience is but an under servant and God's deputy , and must accuse according to law ( I speak not here of the irregular , furious and turbulent motions of Satan , casting-in granads in the soul and conscience , to raise a combustion and put all in a fire ) its mouth most be stopped by law , and so the soul would stay and answere the accusations of conscience with this , that he hath fled to Christ , the only Mediator and Cautioner , and cast his burden on him ; and leaneth to his merites alone ; and hath put those sins in his hand , as his advocat and intercessour with the Father ; and that the gospel requireth no more of him : and if conscience should say , that both faith and repentance are imperfect and defective , and that guilt is thereby rather increased then taken away : He must answere againe . True , but I have done with the guilt of my faith and repentance , as with the rest , taken all to Christ , and left all on him ; and herein only do I acquiesce ; I look not for pardon for my imperfect faith and repentance , yea nor would I look for pardon of my sins , for my faith and repentance , were they never so perfect , but only in and through Jesus Christ , the only Cautioner , Redeemer and Advocat . But further , this deputy would be brought to his master , who can only command him to silence : that is to say , the Beleever would goe to Christ with the accuseing conscience , and desire Him to command it silence , that he may have peace of conscience , and freedome from those accusations , that are bitter and troublesome . Remember withall , that if these accusations drive thee to Christ , and indear Him more to thy soul , they will do no harme , because they drive thee to thy only resting place , and to the grand peace maker . But if otherwise they discourage or for●…stow thee in thy motion Christ ward , then be sure conscience speaketh without warrand , and its accusations ought not , in so far , and as to that end , be regairded . CHAP. IX . How to make use of Christ , for cleansing of us from our dayly spots . HAving spoken of the way of making use of Christ , for removing of the guilt of our dayly transgressions , we come to speak of the way of making use of Christ , for taking away the filth that cleaveth to the soul , through dayly transgressions : for every sin defileth the man Mat , 15 : 20 and the best are said to have their spots , and to need washing ▪ which presupposeth filthinesse and defilement Ephes. 5 : 27. Iohn . 13 : 8 , 10. Hence we are so oft called to this duty of washing and making us clean Esai . 1 : 16. Ier. 4 : 14. Act. 22 : 16. David prayes for this washing Psal. 51 : 2 , 7. And it is Christ's work to wash 1 Cor. 6 : 11. Revel . 1 : 5. Ephes. 5 : 26. See Tit. 3 : 5. Now in speaking to this , we shall observe the same method ; and first shew , what Christ hath done to take away this filth ; and next , what way we are to make use of Him ▪ for this end , to get our spots and filthinesse taken away , that we may be holy . As to the first . For the purging away of the filth of our dayly failings and transgressions , Christ hath done those things . 1. He hath died that He might procure this benefite and advantage to us ; and thus he hath washed us meritoriously in his blood , which he shed upon the crosse . Thus he loved us , and washed us from our sins , in his owne blood . Revel . 1 : 5. and this is from all sins , as well such as are committed after , as such as are committed before conversion . Thus He by himself purged our sins Heb. 1 : 3. viz by offering up of himself as an expiatory sacrifice to make an atonement , and so procure this liberty . So also it is said Ephes. 5 : 25 , 26 , 27. that Christ gave himself for his Church , that He might sanctify and cleanse it — that He might present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy & without blemish . So Tit. 2 : 14. He gave himself for us , that he — might purify to himself a peculiar people , Zealous of good works . Here then is the foundation and ground of all our cleanseing and purification ; Christ's death procuring it . 2. As He hath procured ; so he sendeth the Spirit to effectuate this , and to worke this washing and sanctification , in us . Hence it is said 1 Cor. 6 : 11. that we are sanctified and washed , in the name of the Lord Iesus , and by the Spirit of our God. We are said to be saved by the washing of regeneration , and renewing of the holy ghost , which he shed upon us abundantly through Iesus Christ our Saviour Tit. 3 : 5 ▪ 6. The sending then or shedding of the holy and sanctifying Spirit upon us , whereby we are sanctified , and consequently purified and purged from our filth , is a fruit of Christ's death and mediation , being purchased thereby , and is an effect of his resurrection : and glorification , and intercession in glory . 3. He hath made a fountaine of his blood for this end , that we may go to it daylie , and wash and be cleane : thus his blood cleanseth from all sin 1 Ioh. 1 : 7 , 9. This is the fountaine opened to the house of David , and to the inhabitants of Ierusalem for sin and for uncleannesse . Zech. 13 : 1. 4. He hath purchased and provided the externall meanes , whereby this cleansing and sanctification is brought about : viz the preaching of the gospell , which He himself preached , and thereby sanctified Iohn 15 : 3. Now are yee clean through the word that I have spoken unto you . Ephes. 5 : 26. the Church is sanctified and cleansed with the washing of water , by the word . 5. So hath He procured , and worketh in the soul those graces , that promove and cary on this work of sanctification and purifying ; such as faith , which purifyeth the heart Act. 15 : 9. whereof he is the author and finisher Heb. 12. and hope which whosoever hath , purifyeth himself , even as He is pure . 1 Iohn . 3 : 3. 6. He hath confirmed and ratified all the promises of the covenant , which are ample and large , touching this cleansing and washing Ier. 35 : 8. And I will cleanse them from all their iniquity , whereby they have sinned against me Ezech. 36 : 25. Then will I sprinkle cleane water upon you , and yee shall be cleane , from all your filthinesse . So Ezech. 37 : 23. — and I will cleanse them . And all the other promises of the covenant , apprehended by faith , have no small influence on our cleanseing 2 Cor. 7 : 1. having there o●…e these promises , let us cleanse our selves &c. all which promises are yea and amen in Christ 2 Cor. 1 : 20. Thus Christ hath made all sure , for the cleanseing and washing of his people , conforme to that article of the covenant of Redemption . So shall he sprinckle many nations Esai . 52 : 15. Secondly , As to the way of our usemaking of Christ , for the purging away of our filth and daylie pollutions . Beleevers would take this course . 1. They would remember and live in the conviction of the exceeding abominablnesse and filthinesse of sin , which is compared to the vomite of a dog , and to the mire , wherein the sow walloweth 2 Pet. 2 : 22. to filthy rags Esai . 64 : 6. to a menstruous cloath Esai 30 ▪ 22 ▪ and the like , that this may move them to seek with greater care and diligence , to have that filth washen away . 2. They would remember also how abominable sin maketh them in the eyes of an holy God , who cannot behold iniquity , being a God of purer eyes than to behold it Habak . 1 : 13. nor can He look on it . And how therefore no unclean thing can enter in into the new Jerusalem ▪ nor any thing that defileth . And this will make them so much the more to abhore it , and to seek to be washen from it . 3. They would look by faith upon the blood of Christ , that is shed for this end , to wash filthy souls into ; and run to it as a fountaine opened for this end , that they might come to it , and wash & be cleane . 4. For their encouragement , they would grip by faith to the promises of the new covenant , which are large and full . 5. And remember the end of Christ's death ▪ viz to purchase to himself a holy people , Zealous of good works , to present them to Himself holy , and without spot and wrinkle , or any such thing : and this will be a further encouragement . 6. They would put the work by faith in his hand , who hath best skill to wash a foule soul , and to purge away all their spots ; and by faith pray for and exspect the Spirit , to sanctifie and cleanse them from all their filthinesse : that is , they would make known , and spread forth their abominations before the Lord , and eyeing Christ as the only great Highpriest , whose blood is a fountaine to wash in , would lay the work on Him , and by faith put Him to wash away that filth , and to purifie their souls by his Spirit , pardoning their bygone iniquities , & renewing them in the spirit of their mindes by grace , that they may walk before him in fear . Thus they would roll the work on Him , and leave it there . Cautions & Directions . 1. The beleever would in all this work be keeped , in the exercise of those graces following . 1. Of Humility , seeing what a vile filthy wreatch he is , that stands in need of washing and purging dayly , because of his daylie pollutions , and transgressions . 2. Of Love ▪ considering with what a loving God he hath to do , that hath provided so liberally 〈◊〉 things for him , and particularly hath provided a fountaine and such a fountaine , whereto he no●… only may , but is commanded to resort dayly . 3. Of Thankfulnesse , remembering how great this mercy is , how unworthy he is , on whom it is bestowed , and who He is that doth grant it . 4. Of Fear , least God's goodnesse be abused , and He provoked , who is so gracious to us . 5. Of Sincerity , and godly ingenuity , avoiding all hypocrisie , and formality , knowing that we have to do with Him , who will not be mocked . 6. Of holy Hatred , loathing and abhorrence of sin , which maketh us so filthy and odious in the eyes of the Lord. 2. This course would be followed , for the purging away of the least sins : for till they be purged away , we remaine in our filth , and cannot exspect God's favourable countenance , nor his warme imbracements , nor the hearty intimations of his love and kindnesse . And a small inconsiderable like spot may grow greater , and provoke God to let the accuser of the brethren , Satan , who alwayes waits for his opportunity , losse upon us , and a conscience wakened may make much of a little defilement , to keep the soul from approaching to God. 3. This course would be followed with every sin , quickly , without delay : for the longer those spots continue , it will be the more difficult to get them taken away : the soul will after some time , become the lesse troubled about them , and possibly forget them ; and so they will remaine ; and this may occasion at last a sad distance , and provoke God to hide his face , which will cause more bitternesse and sorrow . It were good then , to keep up a Spirit of tendernesse and feare . 4. Let this be our Dayly work and exercise : for we are daylie contracting new filth : yesterdayes cleansing will not save us from new filth to day : nor will our runing to the fountaine to day , serve to take away new spots tomorrow : new spots call for new washing , so that this must be our very life and exercise , to be dayly and continually runing to the fountaine with our foule souls ; and giving Christ , the great purger , much to do . 5. We must not think to be perfectly Washen , so long as we are here ; for we will be contracting new filth dayly , our feet will still be to wash Iohn . 13 : 10. We will not be without spote or wrinckle , till we come home to that place , wherein entereth nothing that defileth . 6. Let the beleevers recourse in this matter be wholly to Iesus Christ and his blood , and lay no weight on their sorrow , repentance , or teares , or on any outward meane , which they are commanded to use : yet would they not lay aside these meanes , but goe through them to the fountaine , to Jesus , there and there only to be cleansed . 7. They would not be discouraged or dispaire , when their spots appear great , and not like the spots of his children : for Christ's blood can purge from all sin ; and wash away all their filth , of how deep so ever a dye it , be . Christ's blood is so deep an ocean ▪ that a mountain will be sunck out of sight in it , as wel as a small peeble stone . 8. Though Christ's blood be strong enough to purge from all sin , even the greatest ; yet they would know , that scandalous spots , or a deep staine , may cost them more frequent runing to the fountaine , through humiliation , godly sorrow , prayer and supplication . David's scandalous blot cost him more trouble and paines , before he got it purged away , than many others , as we see Psal. 51. 9. When all this is done , we must think of having on another righteousnesse , as our cloathing and covering , in the day of our appearance before our judge , even the righteousnesse of Jesus Christ , which only is perfect , and able to save us from the wrath of God. Let us be never so washen in the matter of sanctification , and cleansed from our spots , we cannot for all that be accounted righteous before God : nor will that satisfie justice , or take away the guilt so much as of one transgression before God. Christ's righteousnesse will be ou●… upper-garment for all eternitie : Ut his is the fine linning wherewith his bride is busked in heaven . 10. At every time we run to the fountaine , with our dayly contracted filth , we would not forget to carry alongs with us the mother corruption , which is the sinck and puddle of all filthinesse : I meane , our naturall corrupted rottennesse and pollution , from whence flow all our other actuall pollutions . We would do well to carry mother and daughter both together to the fountaine . David prayeth to be washen and purged , as well from his originall filthinesse , wherein he was conceived and borne , as from his bloudguiltinesse Psal. 51 : 5 , 7. 11. Let not this occasion our carelesnesse in watching against sin ; for that would be to turne his grace into wantonness , but rather let it sharpen our diligence in watching against all occasions of sin , lest we againe defile our soul. 12. Not only must we have our bodyes , or our outward conversation washen ; but our soul within , the frame of our heart , our understanding , will , affections , and conscience sprinkled with that blood . The blood of Christ , who through the eternall Spirit , offered himself without spot ●…o God , must purge our consciences from dead works , to serve the living God. Heb. 9 : 14. And we must have our hearts sprinkled from an evil conscience . Heb. 10 : 22. Finally . If the beleever feare , that he shall not be able to remember all these particular duties , let him remember this , to wit. To put a ●…oule soul , defiled with originall and actuall pollutions , in Christ's hand , dayly , and leave it with him to wash by his blood and Spirit . And yet remember to lay the weight of his acceptance before God , upon the imputed righteousnesse of Iesus Christ , and not upon his own cleannesse , when thus sanctified and washen , which is but imperfect . Questions or objections answered . But alas some may Object . and say , That their very faith which must carry the rest of their filth to the fountaine of Christ's blood , is defiled ; How then can they expect to be made clean ? An. The blood of Iesus Christ is sufficiently able to wash all our filth away ; and the filth of faith , as well as of other actions : Therefore , when faith , as a hand , is carrying the filth of the soul away to Christ to be washen in his blood ; let the foule hand go with the foule hand - full , give Christ faith and all to wash . 2. But what shall I do , when notwithstanding of all this , my conscience shall still accuse me of uncleannesse , and cry out against me as filthy and abominable ? Ans. Take it away also to the blood of Iesus , that there it may be purged Heb. 9 : 14. and here alone will we get our hearts sprinkled from an evil conscience . Heb. 10 : 22. The conscience must be steeped ( to speak so ) in the blood of Iesus , and so it shall be cleane : and taking our filthy hearts to this cleansing fountaine , to be washen , we will get them delivered , and sprinkled from an evil conscience , that it shall no more have ground of accusation against us : when we have it to say , that we have put our filthy souls in the hands of the great cleanser , Jesus Christ , and brought all our pollutions to his blood , what can conscience say to us ? The Lord , it is true , may suffer our consciences still to bark upon us , and cast up our filthinesse to us , that we may be the more humbled , and be put to lye more constantly at the fountaine ; yet when we have fled to Christ , and taken our filthinesse to the open and appointed fountaine , we can answere the accusations of conscience , in law , and have peace . 3. But I am apt to think , will some say ▪ That if I had once taken the right way , to get my sins & filthinesse purged away , my conscience would trouble me no more ; but now so long as it doggeth me thus , I cannot think , that the way , which I have taken , is the right way . Ans. Though the Lord may think good to suffer conscience to trouble a man for a time , though he hath taken the right way , as is said , for a further exercise and tryall to him ; yet the beleever will have no losse nor disadvantage , by examineing his way , and trying whether he hath laid the matter , cleanly over on Christ , or whether he hath laid too much weight on his own humiliation , sorrow and paines ; and whether he beleaving the matter on Jesus ; and exspecting to be washen alone in his blood , or looking in to himself , and exspecting some helpe in the matter from self . And after tryall would mourne for any failing he gets discovered : and still be about that work of runing with filth to the fountaine . But withall they would go to Christ for helpe , because without Him , they cannot come to Him , they cannot come or carry their soul to the fountaine opened for sin and uncleannesse . So that , in all this work , there would be a single dependance on Christ , for understanding , and strength to go about this work aright . Thus , have we endeavoured to cleare up Christ's being the Way to the Father , first and last ; and how all , beleevers or unbeleevers , are to make use of him , as the way to the Father , whatever their condition be ; from all which we may see ▪ 1. That such are in a wreatched and forlorne condition , who are still strangers to Christ ▪ and will not lay hold on Him , nor come to Him , and walk in Him , and make use of Him. They are unrighteous and unholy , and dayly contracting more guilt and more filth : and they know no way either for justification or sanctification , but a way of self , which will prove like the brooks , which run dry in summer & disappoint the weary travailer , when he hath most need . They are without Christ , and so without the way , the only way , the saife and sure way , to the Father . And oh ! if all that is here spoken could induce them , to think once of the misery of their condition ; and to seek out for reliefe , that they might not only be saved from their state of sin and misery ; but brought into a state of salvation through Jesus Christ ; so that they might be justified before God , from all that justice , the devil , the law , or conscience , could lay against them ▪ and throughly sanctified ; and so at length brought home to the Father , faire and spotlesse 2. Upon the other hand , we see the noble advantage of beleevers , who through grace are entered into this way ; for it is a full and compleat way , that shall carry them saife home : they shall finde , that He is able to save to the uttermost all that come to God through Him. And O if ▪ they were sensible of this ! How would it excite them to thankfulnesse ▪ How would it encourage them to run thorow difficulties great and many ! 3. We see what a special duty lyeth upon beleevers to make special use of Christ , in all things , as the way to the Father , and so march to heaven in Him , as the only way , march in his hands , or rather be carryed in his armes and bosome . This were to goe from strength to strength , till at length they appeared in Zion , and landed in that pleasant place of rest , where the weary are at rest , and yet rest not , day nor night , but sing praises to Him , that hath redeemed them by his blood , out of every kinred and tongue , and people and nation , saying blessing , honour , glory & power be unto Him , that sitteth upon the throne , and unto the lamb , forever and ever Revel . 5 : 9 , 13. 4. Hence we may see the cause of the leannesse of beleevers , of their wanderings , of their short comings ▪ of their many defilements &c. viz. their not constant making use of Christ , as the way , in all things , according to the tenor of the gospel . Oh if this were laid to heart and mourned for , and if grace were sought to helpe it . This one point of truth . That Christ is the way , well understood , and ●…ghtly put into practice , would do all our businesse , both as to justification and sanctification , and were poor sinners once entred into this way , and had they grace from this way to walk in it , it would prove their life and salvation : for it is the marrow and substance of the whole gospel . So that there needeth little more to be said : yet we shall speak , a little to the other particulars in the text . CAP. X. The Truth . Some generalls proposed . THat what we are to speak for the clearing and improving of this noble piece of truth . That Christ is the Truth , may be the more clearly understood and edifying , we shall first take notice of some generalls , and then show particularly how , or in what respects , Christ is called the Truth , and finally speak to some cases , wherein we are to make use of Christ , as the Truth . As to the first . There are foure generall things here to be noticed . First This supposeth what our case by nature is , and what we are all without Christ , who is the Truth : as , Frst. It supposeth that without Christ , we are in darkness , mistakes , errors : yea we are said to be darkness it self Ephes. 5. 8. yea were sometimes darknesse &c. Iohn . 1 : 5. and of darknesse . 1 Thes. 5 : 5. yea , under the ●…ower of darknesse Col. 1 : 13 Iohn 12 : 35. 1 Iohn . 2 : vers . 11. walking in darknesse 1 Iohn . 1 : vers . 6. and abideing in darknesse 1 Pet. 2 : 9. 1 Thes. 5 : 4. Iohn . 12 : 46. we wander and go astray , as soon as we are borne speaking lies Psal. 58 : 3. yea we go astray in the greatnesse of our folly Prov. 5. last . we are all gone astray Esai . 53 : 6. See also Psal. 119 : 67 , 176. So far are we from any knowledge of , or acquantance with Truth , or with the way of truth . Secondly it supposeth , that we cannot turne-in to the right way : a Spirit of errour and untruth leadeth us continually wrong : like the sheep we wander still ▪ and we weary ourselves in our wandering ; and so spend all our labour and paines in vaine . Being under the power of untruth and errour , we cannot walk one step right . Thridly . Though all other wayes , beside Him who only is the Way , and the Truth , be false wayes , and by-wayes , leading us away from the true testing place , and from that Way , which is the Truth ; yet we are prone , and ready to cleave to those false and erroneous wayes , to grippe to shadowes ▪ andto leane to them , as if they were the wayes of truth : Such as 1. A good heart , which many imagine they have , when they have nothing lesse . 2. Good intentions and purposes for time to come , which such , as were not under the power of errour and untruth , would never deceive themselves withall . 3. An harmelesse life without scandalous out-breakings to the reproach of christianity : a foundation ▪ on which 〈◊〉 wise man , led by truth , would build his salvation , or hopes of eternal happinesse . 4 , An outward morall , civil and discreet carriage , which no man can blame , and wherein a heathen can outstripe many , called christians , so that it must be a poor ground to found our hopes upon , and yet many are so blinded , that they leane all their weight upon such a rotten staff . 5. Outward exercise of religious dutyes , wherein a Pharisee may outstripe many : and yet O! how many build all their hopes of heaven upon this sandy foundation , which none but blinded persons would do . 6. The commendation & applause of ministers & christians , is that which many rest upon : which is a sad proof of the blindnesse of their hearts . 7. The way of good works and almes deeds , blindfoldeth many , and sheweth that they were never led by truth , or taught of Christ , who is the Truth . 8. Some pinching greif and sorrow for sin , i●… another way , which people , strangers to the truth , deceive themselves withall . 9. A common sort of repentance , backed with some kinde of amendement and outward reformation , is away that many rest secure in , though it lead to destruction . 10. Freedom from challenges of conscience , deceiveth many . Though these and such like wayes be dangerous , yea deadly , yet how many is there to be found among christians , that have no better ground of their hope of salvation , and will cleave to them so fast , as no preaching will make them so much as once question the matter , or suspect that these wayes will in end deceive them ; so strong is their inclination to the way of errour , though not as the way of errour . Fourthly . It presupposeth also an inclineableness in us by nature to wander out of the way : for being nothing but a mass of errour , made up of darkness , ignorance and mistakes , we have a strong byas to errour , which agreeth best , with our naturall corrupted temper . Hence is it , that we have such a strong propension to errour and mistakes : Whether 1. Concearning God , and his way of dealing with his Church or with our selves . O how ready are our hearts by nature , to hatch and foment wrong , unseemly , untrue , yea unchristian , if not blasphemous thoughts and conceptions of his Nature , Attributes , Word , and Works ? And how ready and prone are we , to receive and intertaine wrong apprehensions of all his wayes and dealings with his Church and people ? And as for his works in and about ourselves ▪ O what unsuteable , erroneous , false , ungodly , absurd and abominable opinions do we with greediness drink-in , and foster ; yea feed upon with delight ? Who is able to recount all the errours and mistakes , which our heart by nature is ready to admit , and foster with complacency ? Are we not by nature ready to say , that there is not a God , as the fool Psal. 14 : 1. Or That He is not such a God , as his word and works declare Him to be ; a Holy , Just , Righteous , Omnipotent , Omnipresent , Omniscient God &c ▪ Or that He is a changeable God , and actually changed , not being the same now , which sometime he was . That He hath forgotten to be gracious , and remembereth not his people in adversity ; and so is not Tender and Mercifull . That He hath forgotten his promises , and so is not Faithful and True. That he approveth of sin , because he suffereth the way of the wicked to prosper , and so is not an Holy God &c. Yea do not ofttimes such thoughts as these lodge within the heart of the truly Godly ? All which sheweth , how prone we are to receive and intertaine erroneous and false thoughts of God. 2. Concearning Ourselves , Supposeing ourselves to be borne againe and reconciled to God , when yet we are living in black nature : and who so ●…old and confident that they are right , as such as are ●…thest out of the way ? Or , on the other hand , sup●…osing ourselves to be in a bad state and in nature , 〈◊〉 darknesse , when the day starre from on high hath visited us , and brought our souls from death unto life . And who more ready to compleane , then such as have least cause ? Or supposeing ourselves in a good condition , lively , active , diligent , watchfull , &c. when it is just other wayes with us : or on the contrary , compleaning of deadnesse , formality , upsitting , fainting , heartlesnesse in the wayes of God , when it is not so . Or , in questioned matters , taking truth to be errour , and errour to be truth . 3. Concearning Others . How ready are we to run either to the one extremity , or the other , in judging their persons , and actions ? O! where is the faith of this natural condition ? Where is the reall conviction of it ? Sure there is but little real beleeving of this , when 1. There are so many , that never so much as suspect themselves , or question either their state or condition , at one time or other ; never once imagine that their blinded hearts may deceive them ; never once dreame of a possibility of mistaking , and of dying with a lie in their right hand . 2. And so many , that are not lamenting and bewailing this their condition , nor crying out and compleaning of a false deceitful and desperatly wicked heart . 3. And so few , that are indeed humbled unde●… the sence of this , and made therefore to walk mor●… watchfully and soberly with an eye alwayes upo●… their treacherous and deceiving hearts . 4. And so few , crying for help from God , against this deceitful adversary , through dayly experience of the atheisme , hypocrisie , ignoranc●… misconceptions of God and of his wayes , and deceitfulness of our hearts , might sufficiently put it out of doubt with us . Next . How miserable must their condition be , who are yet strangers to Christ ; for they are living in darkness , lying in darkness , walking in darkness , yea very darkness it self , a mass of errour , mistakes , ignorance , and misconceptions of all things , that are good ; and still wandering out of the way . Finally should not this preach out to , and convince us all of a necessity of having more acquantance with Truth , with Jesus Christ , who is the Truth , that we may be delivered from this wofull and wreatched condition : for Truth only can set us free therefrom . The Second general thing to be noticed here is . That all other wayes and courses , which we can take or follow , that we may obtaine life , beside Christ , are but lies , false and deceitful wayes , there is no truth in them : for He only is the Truth , No other whatsoever can beare this epithete : for 1. He only can satisfie the soul in all points : other wayes , whatever we may imagine and dreame , can yeeld no true satisfaction in this matter . 2. He only can secure the soul from destructive ruinous courses , which will undoe the soul : all other wayes will fail here ; none of them can give the least security to the soul , that they shall not bring him , in end , to destruction and everlasting perdition . 3. He only can bring the soul saife through all opposition , and difficulties in the way : no other way can do this ; but will leave us in the myre , ere ever we come to the end of our journay . 4. He will not deceive nor disappoint the soul : all other wayes , in end will prove treacherous , and give the travailer a doo●…ul and sad disappointment . O what a warning should this be to us all , to take heed , that we imbrace not a lie , in stead of Him , who is the Truth : and sit not downe with a shadow in stead of the substance . How ready are we to put other things in his place ? But whatever it be , that gets his room in the soul , though good and worthy in it self , will prove a lie , Even . 1. All our outward holinesse and duties : yea . 2. All our experiences and great attainments . Yea. 3. All our gifts and enduements . Ay. 4. Our very graces : none of these are Christ ; and if we place that hope and confidence in them , which we should place on Him , they will not prove the Truth to us . He alone is the Truth . How sure then should we laboure to be , that we do not die with a lie in our right hand : and how carefully should we guaird against the trusting in , or leaning to any thing that is not Christ , and whole Christ , and only Christ , and Christ as offered in the gospel : seing this way is only the Truth . And no other way will be found so in end , though at present we may finde in it . 1. Some inward peace and quietnesse of heart , as if all were right . 2. Some satisfaction of minde , things being right as we apprehend , butfalsly , through the deceitfulnesse of the heart . 3. Something like assurance and confidence , tha●… all will be right with us . 4. And hope founded thereupon , which may helpe to ride thorow some stormes , and yet fail us atlength . The third general is this , Christ Jesus is not only the Truth in himself , but also in reference to us . The scope of the place cleareth this , as he is the Way and the Life , for our use ; so he is the Truth . Not only as God equall with the Father , but also as Mediator , and our immanuel . As God , He is 1. Essentially Truth , being God equall with the Father , in power and glory . 2. In respect of veracity , he is the God of truth Deut. 32 : 4. faithfull in all his sayings Psal. 31●… vers . 5. keeping truth for ever Psal. 146 : 6. 3. He is the fountaine and spring head of all created truth , for he is the first truth . As Mediator , and in reference to us . He is full of grace and truth Iohn . 1 : 14. He received not the Spirit in measure Iohn . 3 : 34. and this Spirit is a Spirit of truth . But of this more , when we come to show more particularly , how and in what respects , he is called the Truth , as mediator . The fourth general , which is here observable ▪ is , That he is not only called Truth , but the Truth , as he is the Way , and the Life : and not only true ▪ but Truth , in the abstract : which sayeth . 1. That He is every way Truth . how ever we consider him , as God , or as Mediator . 2. That ●…ll Truth is in Him : all truth of salvation for us is to be found in Him. 3. That all that is in him is truth , his Natures , Offices , Performances , Words , Works &c. all are true . 4. That He is pure and unmixed Truth : no lie in Him , no errour or mistake there . 5. That truth in Him is in its perfection , and excellency : In the truest of men , it is very imperfect . O what an excellent one must He be ? How compleatly fitted and furnished for us ! Oh if our souls could love him , and close with him , and rest upon him as alsufficient ! CHAP. XI . More particularly , in what respects Christs is called the Truth . BUt for further explaineing of this matter , we would see more particularly , in what respects it is , that He is called the Truth ; and this will make way to our use making of Him. So First He is the Truth , in opposition to the shadowes and types of Him , under the law : Hence , as the law ( the whole leviticall and typicall dispensation ) came by Moses ; so grace and truth came by Iesus Christ Iohn . 1 : 17. They were all shadowes of Him , and He is the substance and body of them all . Col. 2 : 17. And this is true in these respects . 1. All these shadowes and types pointed at Him , and directed as with a finger the Israelites , who were under that dispersition , to look to Christ , the promised Messiah , and to rest , and to lay all their weight , on Him : so that the law was a shadow of good things to come Heb. 10 : 1. Col. 2 : 17. 2. They all terminate in Him , He putting an end , by his coming and performing his work , to all those typs , which only related to Him , and to what He was to do : the body being come , there is no more need of the shadow , and the thing typified existing , there is no more need or use of the type . 3. They are all fulfilled in Him , He answereth them all fully : so that what ever was shadowed forth by them is compleatly to be found in Him. This the Apostle in his Epistle to the Hebrewes abundantly evinceth , and Paul to the Colossians tells us , we are compleat in Him. and therefore need no more follow the shadowes . Secondly He is the Truth in reference to the prophecies of old ; all which did principally point at him , and his concearnments : his Person , Nature , Offices , Work , Kingdome , &c. and whatever was foretold in these prophecies , is perfectly fulfilled in Him , or done by Him , or shall in due time be effectuated by Him. He is that great prophet , spoken of Deut. 18 : 15 , 18 , 19. So said the Jewes themselves Iohn . 6 : 14. All the Prophets from Samuel spoke of Him , and of his dayes Act. 3. 22 , 23 , 24. And to Him gave all the Prophets witnesse Act. 10. 43. And whatever they prophecied or witnessed of Him , was , or is in due time , to be fulfilled in Him. Hence we finde the Euangelists and Apostles frequently applying the sayings and prophecies of the old testament unto Him , And Luk. 4 : 18. himselfe said , that the prophecy of Esa 61 : 1. &c. was fulfilled in him . See 1 Pet. 10 : 11 , 12. And Himself expounded to the two Disciples going to Emmaus , in all the scriptures , beginning at Moses , and all the prophets , all the things concerning himself Luk. 24 : 27. And thus is He the truth of all the prophecies . Thirdly He is the Truth , in reference to his undertaking with the Father , in that glorious covenant of redemption : for whatever the Father laid on him to do , that He did fully and faithfully . He was to bear our griefs and to carry our sorrows , and that He did . He was to be wounded for our transgressions , and bruised for our iniquities , the chastisement of our peace was to be upon Him , and by his stripes we were to be healed Esai . 53 : 5 , and so it was Rom. 4 : 25. 1 Cor. 15 : 3. 1. Pet. 2 : 23. His soul was to be made an offering for sin Esa. 53 : 10. and so it was ; for he offered up himself a sacrifice for sin : yea all that He was to do , by vertue of that covenant , he did it perfectly , so as he cryed out , while hanging on the cross , it is finished . Iohn . 19 : 30. and in his prayer Iohn . 17. he told the Father vers . 4. that He had glorified Him on earth , and had finished the work , which He gave him to do . So that the Father was well pleased with Him Mat. 3 : 17. and 12 : 18 , and 17 : 5. Mark. 1 : 11. Luk. 3 : 22. Fourthly He is the Truth , in respect of his Offices , which He took upon him for our good : for all the duties of these offices , which He was to do , & what remaineth to be done , He will perfect in due time . Did He take upon him the office of a Prophet ? He did fully execute the same , in re●…aling mediatly and immediatly the whole counsell of God. Iohn . 1 : 18. and 15 : 15. Ephes. 4 : 11 , 12 , 13. Act. 20 : 32. 1 Pet. 1. 10 , 11 , 12. Heb. 1 : 2. Did He take upon him the office of a Priest , so did he fulfill the same , offering up himself an expiatory sacrifice to God. Heb. 9 : 14 , 28. and 2 : 17. and becoming a Priest , living for ever to make intercession for us Heb. 7 : 25. And , did He take on the office , and function of a King , so doth He execute the same , calling a people to himself out of the world by his word and spirit Act. 15 : 14 , 15 , 16. Esa. 55. 4 , 5. Psal. 110. 3. erecting a visible Church , a company of visible professors , to professe , and declare his name , which , as his kingdom , he ruleth , with his own Officers , Lawes , and Penalties or Censures , so that the government is on his shoulders Esa. 9 : 6 , 7 , who is the Head of the body the Church Ephes. 1 : 22 , 23. Col. 1 : 18. and this his kingdom He ruleth , in a visible manner , by his own officers &c. Ephes. 4 : 11 , 12. 1 Cor. 12 : 28. Esai . 33 : 22. Mat. ●…8 : 17 , 18. 1 Cor. 5 : 4 , 5. and further he executes this office by effectually calling the elect , giving them grace Act. 5 : 3. rewarding the obedient Revel . 22 : 12. and 2. 10. chastiseing the disobedient Revel . 3 : 19. bringing his own home at length ▪ through all their temptations , afflictions , and overcoming all their enemies 1 Cor. 15. 25. Psal. 110. and at length , He shall do the part of a king , when He shall judge quick and dead , at the last day 2. Thes. 1 : 8 , 9. Act. 17 : 31. 2. Tim. 4 : 1. Fiftly He is the Truth , in this regaird , that He fully answereth all the titles and names , which he got ▪ As he was called Iesus , so did He save his people from their sins Mat. 1 : 21. As He was called Christ ; so was He anoynted with the Spirit without measure Iohn . 3 : 34 , Psal. 45. 7. and separated for his work , and endued with all power for that effect . Iohn . 6 : 27. Mat. 28 : 18 , 19 , 20 , and established to be a Prophet Act : 3 : 21 , 22. Luc. 4 : 18 , 21. a Priest Heb. 5 : 5 , 6. 7 and 4 : 14. 15. and a King. Psal. 2. 6. Esa. 9 : 6 , 7. Mat. 21 : 5. Phil. 2 : 8 , 9 , 10. 11. Was He called Immanuel Esai . 7 : 14. so was He indeed God with us , being God and Man in one person for ever : was he called wonderfull , Esai . 9 : 6. so was He indeed , in his two distinct natures in one person , at which the Angels may wonder Ephes. 3 : 10 , 11. 1 Pet. 1 : 12. 1. Tim. 3 : 16. was he called counseller , so was He indeed , coming out from the Fathers besome , with the whole counsel of God concerning our salvation . Iohn . 1 : 14 , 18. and 3 : 13. and 5 : 20 , and 15 : 15. was He called the mighty God ; so was He indeed Psal , 110 : 1. Mat. 22 : 44. Heb. 1 : 13. Psal. 45 : 6. Heb. 1 : 8. Ier. 23 : 6. and 33 : 16. Mal. 3 : 1. Matth. 11. 10 Psal. 83 : 18. Luk. 1. 76. Iohn . 1 : 1 , 14. 1 Iohn . 5 : 20. Tit. 2 : 13. Rom. 9 : 5. was He called the everlasting Father , so is He the father of eternity , being ( as some interpret the word ) the author of eternall life , which He giveth to all that beleeve in Him Ioh. 6. 39 , 40 , 47 , 51. and 8 : 51. and 10. 28. and 11 : 25 , 26. Heb. 5 : 9. and 7 : 25. was He called the Prince of peace , so is He the Prince of peace indeed , being our peace Mic. 5 : 5. Eph. 2 : 14. making up peace betwixt God and us Esa. 53 : 5. and 57 : 19. Eph. 2 : 17. Col. 1 : 20. Hence his gospell is the gospell of peace , and his Ministers embassadours of peace Esa. 52 : 7. Rom. 10 : 15. 2 Cor. 5 : 19 , 20. Eph. 6 : 15. And he giveth peace to all his Zach. 9 : 10. Ioh. 14 27. and 16 : 33. Rom. 5 : 1. and 8 , 16. and 14 : 17. 2. Thes 3 , 17. was He called the Lord our righteousnesse Ier. 23 , 6. So is He the same indeed , bringing in everlasting righteousnesse Dan. 9 : 24. and being made of God to us righteousnesse 1. Cor. 1 : 30. & making us righteous 2. Cor. 5 : 21. Sixtly He is the Truth , in reference to the promises , which 1. Centre all in Him , and lead to Him , as the great promise . 2. Are founded all upon Him , who is the only Mediator of the covenant of promises . 3. Are confirmed all by Him , and made yea and amen in Him 2 Cor. 1 : 20. He confirmed the promises made to the fathers Rom. 15 : 8. 4. are all dispensed and given out by Him ; who is the executor of his own testament , and the great dispensator of all that we need ; so that what we ask of the Father , He giveth it himself , Iohn . 14 : 13 , 14. Seventhly He is the Truth , in that He fully answereth all the hops and expectations of his people . He shall not be found a liar unto them , whatever Satan may suggest unto them , or a misbeleeving heart may prompt them to conceive , and their Iealousie may make them apprehend ; and whatever his dispensations may now seem to say . In end they shall all finde , that He is the Truth , fully satisfying all their desires : and granting all that ever they could hope for , or expect from Him. They shall at length be satisfied with his likenesse Psal. 17 : 15 ▪ yea aboundantly satisfied with the fatnesse of his house Psal. 36 : 8. and with his goodnesse Psal. 65 : 4. and that as with marrow and fatnesse Psal. 63 : 5. One sight of his glory will fully satisfy , and cause them cry out , enough . Ieremiah is not now saying , as once he did in the bitternesse of his soul , through the power of corruption and temptation Cap. 15 : 18. will thou be altogether unto me as a liar , and as waters , that fail ? Eightly . He is the Truth , in opposition to all other wayes of salvation : for 1. There is no salvation now by the law of works , that covenant being once broken ●…annot any more save : The law cannot now do it , in that it is weak through the flesh Rom. 8 ▪ 3. 2. There is no salvation by the law of Moses : without Christ : hence Israel , which followed after the law of righteousnesse , did not attaine to the law of righteousnesse , because they sought it not by faith , but as it were by the works of the law Rom. 9 : 31 , 32. They went about to establish their own righteousnesse , and did not submit themselves unto the righteousnesse of God. Rom. 10 : 3. 3. There is no salvation by any thing , mixed in with Christ , as the Apostle fully cleareth in his Epistle to the Galatians . 4. There is no salvation by any other way or medium , which man can invent or fall upon , whereof there are not a few , as we shewed above : for there is not another name given under heaven , by which we can be saved , but the name of Iesus Act. 4 : 12. No religion will save but this . So that He is the true savation , and He only is the true salvation ; and He is the sure and saife salvation : such as make use of Him , shall not be mistaken nor disappointed Esai . 35 : 8. Ninthly He is the Truth ▪ In respect of his leading and guideing his people in the truth . Hence He is called a Teacher come from God , Iohn . 3 : 2. and one that teacheth the way of God in truth Ma●… . 22 : 16. A Prophet mighty in deed and word Luk. 24 : 19. And in this respect , He is the truth , upon severall accounts . 1. Of his personal teaching , God spoke by Him Heb. 1 : 2. He revealed the Father's minde Mat. 11 : 27. Iohn . 1 : 18. 2. Of his messengers sent by Him , as Prophets of old , Apostles and ministers of late , whom he sendeth forth to make disciples Mat. 28 : 18. and to open the eyes of the blinde Act. 26 : 18. 3. Of his word , which He hath left as our rule , and which is a sure word of prophecy , more sure than a voice from he●…ven 2 Pet. 1 : 19. 4. Of his ordinances , which He hath established as meanes to guide us in the way of truth . 5. Of his Spirit , whereby He maketh the word cleare Iohn . 14 : 26. This Spirit is sent to teach all truth , and to lead and guide in all truth Ioh. 16 : 13. 1 Iohn . 2 : 27. and sent by Him , and by the Father in his name Iohn . 14 : 26 : & 15 : 16 : & 16 : 14 ▪ 6. Of his dispensations of providence , within us & without us , by which likewise he instructeth in the way of truth . Tenthly He is the Truth , in respect of his bearing witnesse to truth : and this He doth . 1. By Himself , who was given for a witnesse Esa. 55 : 4. and came to beare witnesse to the truth Iohn . 3 : 10. & 18 : 37. and was a faithfull witnesse Revel . 1 : 5. & 3 : 14. 2. By his Ministers , who witnesse the tr●…th of the gospel , by publishing and proclaiming the same . 3. By his Martyrs , who seal the truth with their blood , and so beare witnesse to it Revel . 2 : 13. & 17 : 6. Act. 22 : 20. 4. By his Spirit , sealing the truth of grace in a beleever , and his interest in God through Christ , and his right to all the benefites of the new covenant . In whom also after ye beleeved , ye were sealed with that holy Spirit of promise , which is the earnest of our inheritance . Ephes. 1 : 13 : 14. Eleventhly , He is the Truth , in respect that He carryeth towards poor sinners in all things , according to the tenor of the gospel , and the offers thereof : He offers himself to all freely , and promiseth to put none away that come to Him ; and this He doth in truth ; for no man can say , that he had a sincere and true desire to come to Jesus Christ , and that He rejected him , and would not look upon him . He giveth encouragement to all sinners to come ; that will be content to quite their sins , and promiseth to upbr●…id none that cometh , and is there any that in their own experience can witnesse the contrary ? He offers all freely , and did He ever reject any upon the want of a price in their hand ? Nay , hath not the cause of their getting no admittence , been , that they thought to commend themselves to Christ by their worth : and would not take all freely , for the glory of his grace ? Let beleevers and others speak here , out of their owne experience , in truth and in uprightnesse ; and it shall be found , that He was and is the Truth . Twelvely He is the Truth , in that , in all his dispensations of the gospell , and in all his works and actions , in and about his own people , He is true and upright : all his offers , all his promises , all his dispensations , are done in truth and uprightnesse , yea all are done out of truth and uprightnesse of love , true tendernesse , and affection to them , whatever the corruption of jealousie and misbeleefe , think and say to the contrary : He is the Truth ; And so alwayes the same , unchangeable in his love , whatever his dispensations seem to say : And the beleever may rest assured hereof , that He being the Truth . Shall be to him , whatever his word holdeth him forth to be , and that constantly and unchangeably . CAP. XII . Some general uses from this usefull truth ; that Christ is the Truth ▪ HAving thus cleared up this truth , we should come to speak of the way of beleevers making use of Him , as the Truth , in several cases , wherein they will stand in need of Him as the Truth . But ere we come to the particulars , we shall first propose some general uses of this usefull point . First . This point of truth , serveth to discover to us the wofull condition of such , as are strangers to Christ , the Truth : and oh if it were beleeved ! for 1. They are not yet delivered from that dreadful plague of blindenesse , errour , ignorance , mistakes , under which all are by nature , a condition , that , if rightly seen , would cause the soul lie low in the dust . 2. Whatever course they take , till they come to Christ , and while they remaine in that condition , is a lie , and a false , erroneous , and deceitful way : for still they are turning aside to lies Psal. 40 : 4. and seeking after them Psal. 4 : 2. 3. Whatever hopes and confidence they may have , that their way shall carry them thorow ; yet in end they will be found to inherite lies Ier. 16 : 19 ▪ and meet with the sadest disappointment that can be : for in stead of the followshipe of God , Christ , angels , and glorified spirits , they shall take up their lodging with devils and damned souls : and that because they have made no acquantance with the way of truth ; and the way wherein they are is but a lie , and a falshood : and so of necessity must deceive them . 4. All their literal and speculative knowledge shall not avail them , so long as they are strangers unto Him , who is the Tr●…th . Their knowledge is but ignorance because it is not a knowledge of Him , who is the Truth . 5. They have none to go to , for help and light , in the day of their darknesse , confusion and perplexity : for they are not reconciled unto the Truth , which alone can prove steadable and comfortable in that day . 6. They can do nothing to helpe themselves out of that state of darknesse and ignorance ; and whatever they do to helpe themselves , shall but increase their darknesse , and misery : because there is no truth there , and Truth ▪ even the Truth , alone can dispell these clouds of errour , mistakes , ignorance , &c. Secondly . Hence we see the happy and blessed condition of beleevers , who have imbraced this Truth , and gotten their souls opened to Him , who is the Truth : for , 1. They are , in part , delivered from that masse of lies , mistakes , misapprehensions , errours , deceitfulnesse and ignorance , under which they lay formerly , and all the unregenerate do yet lye : and though they be not fully delivered therefrom , yet the day is comeing when that shall be , and the begun work of grace and truth in them is a certane pledge thereof : and at present they have ground to beleeve , that that evil shall not againe have dominion over them , they being now under grace , and under the guidance of Truth . 2. Howbeit they have many perplexing thoughts , doubts and feares of their state and condition , and think many a time , that they shall one day or other perish by the way ; and all their hopes and confidence shall evani●…h ; yet having given up themselves to Truth , and to the Truth , they shall not be disappointed in end . The Truth shall land them saife on the other side . The Truth shall prove no lie . 3. They have a fast and steadable friend to go to , in a day of darknesse , clouds , doubts , when falshood and lies are like to prevail , even the Truth , who alone can help them in that day . 4. Howbeit the knowledge they have of God , and of the mysteries of the gospell , be but small ; yet that small measure , being taught by Him , who is the Truth , and flowing from Truth , shall prove sanctifying and saving . 5. They have ground to hope for more freedome from errours and deceitfull lies , than others : for they have chosen the way of truth , and given themselves up to the leading of Truth . Object . But do not even such drink-in and receive and plead for errours , as well as others : and is it not sometime found , that they even live and die in some mistakes and errours ? Answere I grant the Lord may suffer even some of his own to fall into , and to continue for some time in errors , yea and it may be all their dayes , as to some errours , that hereby , all may learne to tremble and feare , and to work out their salvation with fear and trembling . 2. Some may be tryed thereby Dan. 11 : 35. 3. Others may break their neck thereupon . 4. To punish themselves , for not making that use of Truth , and of the Truth , that they should have done : yet we would consider these few things . 1. That there are many moe unregenerat persons that fall into errour 2. If his people fall into errour at any time , they do not alwayes continue therein to the end . God for his own glory maketh , some time or other , truth shine in upon their soul , which discovereth that mistake , and presently , the grace of God in their soul maketh them to abhore the same . 3 Or if some continue in it to their dieing day ; yet they repent of it , by an implicite repentance , as they do of other unknown , and unseen evils , that lye in their soul ; so that that errour doth not destroy their soul. 4 There are some grosse errours , which a regenerat soul cannot readyly imbrace , or , if , through a mistake , or the power of a temptation , they do imbrace them , yet they cannot heartyly close with them , whatever for a time , through corruption and pride , they may seem outwardly to do : and that because the very dayly exercise of grace , will discover them ; and so they will be found to be against their dayly experience ; as some opinions of the Papists , Arminians and Socinians , together with the abominable Quakers , which a gracious soul , when not carryed away with the torrent of corruption , and with the tempest of a temptation , cannot but observe to contradict the dayly workings of grace in their soul , and the motions of their sanctified soul , in prayer and other holy dutyes ; and so such as they cannot but finde to be false by their own experience . Thirdly . Here is ground of a sharpe reproof of the wicked , who continue in unbeleef ; and I Will not beleeve , nor give any credite to his promises , wherewith He seeketh to allure poor souls to come to Him for life . 2 Nor will they beleeve His threatnings , wherewith He useth to alarme souls , and to pouse them forward to their duty . 3 Nor will they beleeve and receive His offers , as true . 4 Nor will they beleeve , that He is the true Prophet , Priest , and king , that must save souls from hell and death , and therefore they will not give Him imployment in his offices . All which cannot but be an high provocation : for in effect , it is to say , that He is not the Truth , nor worthy to be beleeved . Let them consider this , and ●…ee how they think , he shall take this off their hands . No man will take it well , that another should either call or account Him a liar : and can they think , that Christ shall take it well , at their hands , to be accounted by them a liar ? What will they think to be challenged for this , in the great day ? Now the truth is , all unbeleevers , as they make God a liar ( o horrid and abominable crime ! Whose haire would not stand on end to hear this ? ) 1 Iohn . 5 : 10 , 11 , — He that beleeveth not God , hath made him a liar , because he beleeveth not the record , that God gave of his Son , and this is the record , that God hath given to us eternall life ; and this life is in his Son. So do they make the Son of God a liar , in all his sayings , in all his Offices , and in all his works : And they make the holy ghost a liar , in not beleeving that truth , that He hath sealed as a firme truth . They make the covenant of surtyshipe betwixt the Father and the Son a mere lie , and a forgery , o dreadfull ! They make the word of truth a lie , and they make all the saints liars , and all the officers of Iesus Christ , who declare this truth , and the saints , who beleeve it and test upon it , liars . Fourthly . Hence is there ground of reproof to the godly , in that 1. They do not firmely enough beleeve his sayings , neither his promises , nor his threatnings , as appeareth too oft upon the one hand , by their faintings and feares ; and upon the other hand , by their carelesnesse and loose walk . 2. They make not use of Him , in all cases , as they ought : his offices lye by and are not improven , no●… is He gone to as the Truth , in cases requireing his helpe , as the Truth ; that is ; in cases of darknesse , doubtings , confusion , ignorance of their case and condition , and the like . 3. They do not approach to Him , nor to God through Him heartyly , and cordially , as the very Truth , and true way . 4. Nor do they rest with confidence upon Him , in all difficulties , as being the Truth , that will not fail them , nor disappoint them . 5. Nor do they rejoyce in Him , as satisfied with Him , who is the Truth , in the want of all other things . Fiftly . The right consideration of this truth , should keep us in minde of several great duties : such as those , 1. Of pitying those places , where this truth is not heard of , as among Turks and Heathens : or where it is darkened with superstition and mens inventions , as among Papists : or where it hath been clearly shineing , but now is darkened ; as in some churches now under the prevailing power of corruption : or lastly where it is not received in its power & lustre , as alas it is too little received in the best and purest churches . 2. Of being thankful to Him , for making this truth known in the world , and particularly in the place , where we Were borne , or had our abode ; and yet more , for that he hath determined our hearts to a beleeving of this Truth , in some weak measure ; to an imbraceing of it , and to a giving of our selves up to be led , ruled and guided thereby . 3. Of esteeming highly of every piece of Truth for his sake , who is the Truth ; studying it for his sake , loving it for his sake ; holding it fast for his sake ; witnessing to it , as we are called , for his sake : we should buy the truth , and not sell it Prov. 2●… : 23. and we should plead for it , and be valiant for it Esai . 59 : 4 , 14. Ier. 7 : 28. & 9 ; 3. 4. Of taking part with Him , and his cause , in all hazards , for Truth is alwayes on his side , and truth shall prevail at length . 5. Of giving Him imployment in our doubts & difficulties , whether ( 1 ) they be about some controverted points of truth , which come to be debated , and to trouble the Church : or ( 2 ) about our own estate and condition , quarreled at by Satan , or questioned by the false heart : or ( 3 ) about our carriage in our dayly walk . In all these and the like , we should be imploying Truth , that we may be led in truth , and taught by truth , to walk in sure pathes . 6. Of carrying in all things before Him as true : for He is Truth , and the Truth ; and so cannot be deceived , and therefore we should walk before Him in sincerity and singlenesse of heart , without guile , hypocrisie , or falshood , that we may look like children of the truth ; and of the day , and of light , and children that will not lie or dissemble . Esa. 63 : 8. not like these , that lied unto Him Psal. 78 : 38. Esa. 59 : 13. 7. Of taking Him only for our guide to heaven , by denying our own wit , skill and understanding ; and looking to and resting upon Him , who alone is the Truth , and so acknowledging Him in all our wayes , depending on Him for light and counsell , with singlenesse of heart , humility , diligence , and truth in the inward parts . 8. Of giving up ourselves dayly unto Him , and his guidance , and denying our own wills , humors , parties , or opinions : for He alone is Truth , and can only guide us aright : and for this cause , we would acquant ourselves well with the word , which is our rule , and seek after the Spirit , whom Christ hath promised , to lead us into all truth . Sixtly , should not this be a strong inducement to all of us , to lay hold on and gripe to Him , who is the Truth , and only the Truth ? seing , 1. All other wayes , which we can take , will prove a lie to us , in end . 2. He is substance and no shadow , and all that love Him shall inherite substance : for He will fill all their treasures Prov : 8 : 21. 3. Such as Imbrace Him , shall not wander , not be misled : for his mouth shall speak truth ; and wickednesse is an abomination to his lips Prov. 8 : 7. all the words of his mouth are in righteousnesse and there is nothing froward or perverse in them vers . 8. He is wisdom and dwelleth with prudence , and findeth out knowledge of witty inventions vers . 12. Counsell is his and sound wisdom , he hath understanding and strength . vers . 14. 4. He will make good all his promises in due time , and give a subsistence and a being to them all , for He is the Truth , and the truth must stand to his promises , and fulfill them all . 5. He will never , nay never , leave his people , not forsake them . Heb. 13 : 5. He is Truth , and cannot deceive ; he cannot forsake nor disappoint : He is a spring of water , whose waters fail not Esai . 58 : 11. Therefore they cannot be disappointed in end , and perish , who trust to Him. 6. The truth will make them free Iohn . 8 : 3●… ▪ 36. and so deliver them from their state of sin and misery , wherein they lay as captives ; and from that spirituall bondage and slavery , under which they were held . Seventhly , This to beleevers may be a spring of consolation , in many cases , as 1. When errour and wickednesse seem to prospe●… and prevail : for though it prevail for a time ; yet Truth will be victorious at length , and the Truth will overcome all . He is Truth , and will plead for truth . 2. when friends , acquantances , relations , faile them ; and father and mother forsake them , truth will take them up : He who is the Truth will answere his name , and never deceive , never forsake . 3. When riches , honours , pleasures , or what else their heart hath been going out after , prove like summer brooks : for the Truth will be the same to them in all generations ; there is no shadow of turning with Him. The Truth is alwayes truth , and true . 4. When we feare , that either ourselves or others shall fall away , in a day of tryall , and turne from the truth . Though all men prove liars and deceivers , Truth will abide the same , and stand out all the blasts of opposition . 5. When unbeleef would make us question the truth of the promises . The faith of his being Truth it self , and the Truth , even Truth in the abstract , would shame unbeleef out of countenance . Shall Truth faile ? Shall not the Truth be true ? what a contradiction were that ! 6. When we know not how to answere the objections of Satan , and of a false treacherous heart : for Truth can easily answere all cavils : and He who is the Truth , can repell all objections against truth . Truth is impregnable , and can stand against all . 7. When we cannot know , nor discover the wiles and subtility of Satan . Truth can discover the depths of Satan , and make the poor soul more acquant with them ; so that they shall not any more be ignorant of his devices , who look to Him. 8. when the thoughts of the deceitfulnesse of our hearts trouble us , the depth whereof we cannot search . This then may comfort us , that Truth can ●…earch the heart , and the reines Ier. 17. 9 , 10. 9. When we cannot tell what our disease and distemper is , and so cannot seek suteable remedies , or help from God , O what a comfort is it , to know and beleeve , that He is the Truth , with whom we have to do , and so knoweth our distemper perfectly , & all its causes and symptoms , Truth cannot be at a stand in discerning our disease ; so nor can he be ignorant of the fittest and only saifest cures . 10. When we know not what to ask in prayer , as not knowing what is best for us ; it is comfort to remember , that we have to do with the Truth , that is perfectly acquanted with all that , and knoweth what is best . 11. When we know not how to answere the calumnies of adversaries . It is comfortable to know that he is the Truth , that will hear truth , when men will not ; and will own and stand for the truth , when enemies do what they can to darken an honest mans good cause . It is comfortable to know , we have the Truth to appeal to , as David had Psal 7 : and 17. 12. When we think on our own covenant-breaking , and dealing deceitfully with God. It is comfortable to remember that , though we and all men be liars , and deal deceitfully with Him , yet He is the Truth and will keep covenant for ever , He will not , He cannot deny himself . 2 Tim. 2 : 1●… Eightly , Hence we may certanely conclude , that truth , which is Christ's cause , shall at length prevail : for He is Truth , yea the Truth , and so abideth truth ; therefore must He prevail , and all the mouthes of liars must be stoped . So then let us remaine perswaded , that truth at length shall be victorious , and that the cause of Christ shall have the victory : though 1. The enemies of truth , and of the cause of Christ be multiplied , and many there be that rise up against it . 2. These enemies should prosper , and that for a long time , and carry on their course of errour and wickednesse with a high band . 3. There should be few found to befriend truth , and to own it , in an evil day . 4. Yea many of those , that did some time owne it , and plead for it , should at length turne their back upon it , as did Demas . 5. And such , as continue constant and faithful , be loaded with reproaches and pressed under with sore persecution , for adhereing to truth , and owning constantly the good cause . 6. Yea though all things in providence should seem to say , that truth shall not rise againe , but seem , on the contrary , to conspire against the same . Nenthly , May we not hence read , what should be our way and course , in a time , when a spirit of error is gone abroad , and many are carried off their feet therewith , or when we are doubtful what to do , and what side of the disput to take . O then is the fit time for us to imploy Truth , to live near to Him , who is the Truth , to waite on Him , & hang upon Him , with singlenesse of heart . Object . But many even of his own people do erre and step aside . Ans. That is true : but yet 1. That will be no excuse to thee . Nay 2. That should make thee feare and tremble more . 3. And it should presse thee , to lye neare to Christ , and to wreastle more earnestly with Him , for the spirit of light and of truth , and to depend more constantly and faithfully upon Him , with singlenesse of heart , and to give up thy soul and wayes to Him , as the God of Truth , and as the Truth , that thou mayest be led into all truth . Tenthly , This should stirre us up , to goe to Him , and make use of Him , as the Truth , in all cases , wherein we may stand in need of truths hand to helpe us : and for this cause we would minde those particulars . 1. We would live in the constant conviction of our ignorance , blindnesse , hypocrisie , readynesse to mistake a●…d erre . This is clear and manifest , and proved to be truth by dayly experience ; yet how little is it beleeved , that it is so with us ? Do we see and beleeve the atheisme of our hearts ? Do we see and beleeve the hypocrisie of our hearts ? are we jealous of them , as we ought to be ? Oh that it were so ! let this then be more minded by us . 2ly . Let us live in the persuasion of this , that He only , and nothing below Him , will be able to clear our doubts , dispel our clouds , cleare up our mistakes , send us light , and manifest truth unto us : Not our own study , paines , prayers , duties , learning , understanding ; not Ministers , or professours , and experienced Christians , and the like . 3ly . We should be dayly giving up ourselves to Him , as the Truth , in all the forementioned respects ; and receiving Him into our souls as such , that He may dwell and abide there ▪ Then shall the truth make us free ; and if the Son make us free , we shall be free indeed Ioh. 8 : 36. 4ly . There would be much single dependance on Him , for light , instruction , direction , and guidance , in all our exigences . 5ly . Withall , there would be a waiting on Him , with patience , giving him liberty to take his own way and time , and a leaving of Him thereunto . 6ly . We should , by all meanes , guaird against such things as are hinderenees , and will prove obstacles to us , in this matter : such as , 1. Praejudices against the truth : for then we will undervalue light , and reject all the directions and instructions of the Spirit , as not agreeing with our prejudicat opinion . 2 ▪ A wilfull turning away from truth , as these 2. Tim. 4 : 4. Tit. 1 : 14. 3. Addictednesse to our own judgments and opinions , which causeth pertinaciousnesse , Pride , and conceite , as thinking ourselves so wise , as that we need no information : and this occasioneth a self confidence . 4. Looking too much unto , and hanging too much upon Men , who are but instruments ; crying them up as infallible , and receiving , without further examination ▪ all that they say , not like the Bereans : Act. 17. This is a great hinderence to the receiving of truth ▪ and very prejudiciall . 5. A neglecting of the use of the meanes , which God hath appointed for this end . 6. Or an hanging too much on them , and so misplaceing them , g●…ving them His roome . 7. Leaning too much to our own understanding , wit and knowledge &c. 8. A refisting of the Truth 2. Tim , 3 : 8. These and the like hinderances would be guarded against , lest they marre our attaining to the knowledge of Truth . 7ly There would be much of the exercise of prayer : for this is the maine conduite , and meane , through which light is conveyed into the soul. There would also be a serious and Christian reading and hearing of the word , which is Truth , and the Word of Truth , and the Scripture of Truth , and those duties would be gone about , with ( 1 ) much self denyal ( 2 ) with much singlenesse of heart . ( 3 ) with much humility . ( 4 ) with much willingnesse and readynesse to be instructed . ( 5 ) with much seriousnesse and earnestnesse : and ( 6 ) with faith and dependance on God , for his blessing and breathing . 8ly We would beware , as of trusting to our own understandings , so to the judgments of other men : nor would we look to what suiteth most our own humors , nor to what appeareth most specious and plausible : for that may deceive us . 9ly We would lye open to the influences and rayes of light , by exerciseing faith in earnest desires , as also patient waiting for and single looking to Him : mindeing his name and his relations , promises and engadgments ; for the strengthning of our faith , and confidence . 10ly We would labour to keep fast , whatever He teacheth us by his word and spirit ; & not prove ●…ecking vessels . This the Apostle exhorteth to Heb : 2 : 1. Therefore we ought to give the more e●…rnest heed to the things which we have heard , lest at any time we should let them slip : yea and we should be established in the Truth 2. Pet , 1 : 12. 11ly We would beware of resting on a forme of the truth , as those did , of whom we read Rom. 2 : ●…0 . and of holding the truth in unrighteousnesse , as these Rom. 1 : 18. and of disobeying it as these mentioned Rom. 2 : v. 8. see also Gal. 3 : v. 1. and 5 : v. 7. 12ly But on the contrary , we would so receive truth , as that it might ●…ule and be master in us ▪ captivate judgment , will and affections , and break out into the practice : and this comprehendeth several duties , such as 1. To have the Truth in us ; whileas if we practise otherwise , the truth is not in us 1. Iohn . 1 : v. 8. and 2 : v. 4. 2. To be of the Truth , as belonging to its jurisdiction , power and command 1. Iohn . 3 : 19. Iohn . 18 : 37. 3. To doe the Truth , by having true followshipe with Him. 1. Iohn . 1 : 6 ▪ and to walk in the Truth 2 , Ioh. 4. 3. Ioh. 4. Psal. 86 : 11. 4. To have the loyns girt with truth Ephes. 6 : v. 14. 5. To receive the love of the truth ●… Thes ▪ 2 : 10. 6. To be instructed of him , as the truth is in Iesu●… Ephes. 4 : 21. 7. To purify the soul in obeying the truth . 1 Pet. 1 : v. 22. This shall suffice for clearing up and applying , in the generall , this excellent truth , That Christ is the Truth . We shall now come and make some more particular use of this precious point , by speaking to some particular cases ( which we shall instance in , by which the understanding christian may be helped to understand how to carry and how to make use of Christ , in other , the like cases ) wherein Christ is to be made use of , as the Truth ; and show how beleevers are to make use of Him , in these cases , as the Truth . CHAP. XIII . How to make use of Christ , as the Truth , for grouth in knowledge . IT is a commanded duty , that we grow in the knowledge of Iesus Christ. 2 Pet. 3. last . And the knowledge of Him being life eternal Ioh. 17 : 3. and our measure of knowledge of Him here being but imperfect , for we know but in part ; it cannot but be an useful duty , and a desireable thing , to be growing in this knowledge . This is to walk worthie of the Lord unto all pleasing , to be increasing in the knowledge of God. Col. 1 : 10. Knowledge must be added unto vertue ; and it layeth a ground for other christian virtues 2 Pet. 1 : 5 , 6. In this knowledge , we must not be barren 2 Pet. 1 : 8. And this being so necessary , so desireable , and so useful , and so advantagious a grace , the beleever cannot but desire to have more and more of it . Especially seing it is a part of the image of God Col. 3 : vers . 10. Now , it is the Truth that must teach them here , first and last . The light of the knowledge of the glory of God must be had , in the face of Iesus Christ 2 Cor. 4 : 6. The question therefore is , how we should make use of Jesus Christ for this end , that we may attaine to more of this excellent knowledge ? For clearing of this , I shall propose those directions . First . It is good to live in the constant conviction of a necessity of his teaching us , and this taketh in those particulars , 1. That we should be conscious of our ignorance , even when we know most , or think we know most , remembring that the best knoweth but in part 1 Cor. 13 : 9. The more true knowledge we attaine to , the more will we see and be convinced of our ignorance ; because the more we know , the more will we discover of the vastnesse , and incomprehensibility of that object , which is proposed to our knowledge . 2. That we should remember , how deceitful our hearts are ; and how ready they are to sit down upon a shadow of knowledge , even when we know nothing , as we ought to know . 1 Cor. 8. vers . 2. and this will keep us jealous , and watchful . 3. And to helpe forward our jealousie of our own hearts , and watchfulnesse , we would remember , that our hearts naturally are averse from any true and saving knowledge : whatever desire there be naturally after knowledge of hidden things , out of curiosity ; and of things natural ; or of thing●… spiritual , as natural , for the perfection of nature , as might be pretended , whereby in effect those that increase knowledge , increase sorrow Eccles. 1 : 18. yet there is no inclination after spiritual and saving knowledge , in us naturally : But an aversation of heart therefrom . 4. That we should study and know the absolute necessity of this knowledge : how necessary it is for our christian communion with God , and christian walk with others ; how necessary for our right improving of dispensations , general and particular ; what a noble ornament of a christian it is , and a necessary piece of the image of God , which we have lost ; Secondly . Upon these grounds mentioned , 〈◊〉 would also be convinced of this ; That of ourselves , and by all our natural parts , enduements , quicknesse and sagacity , we cannot attaine to this saving knowledge ; which is a special and saving grace , and so must be wrought in the soul , by a divine hand , even the mighty power of God. By our private study and reading , we may attaine to a literal , heady , and speculative knowledge , that will puff us up 1 Cor. 8 : 1. but thereby shall we never attaine to this knowledge , which is spiritual , hearty , and practical , and so saving . We must have the anoynting here , which teacheth us all things . 1 Iohn . 2 : 27. And of this we would be perswaded , that we may look to a higher hand , for light , and instruction . Thirdly , There would be an eyeing of Christ's furniture and fitnesse , for this work of teaching of us . To wit , 1. An eyeing of Him , as the substantial wisdome of the Father Prov. 8. 2. An eyeing of Him , as one come out of the bosome of the Father Iohn . 1 : 18. and so sufficiently enabled to acquant us with the mysteries of God , for salvation . 3. An eyeing of Him , as mediator , fully endued with all necessaries for this piece of his work , and so , having received the Spirit without measure , for this end Iohn . 3 : 34. and as having hid in Him , all the treasures of wisdome and knowledge Col. 2 : 3. and as having all fulnesse dwelling in Him Col. 1 : 19. Sed also Esai . 11 : 2 , & 61 : 1 , 2. 4. An eyeing of Him , as having power to send the Spirit , that anointing that teacheth us all things , and is truth and is no lie 1 Iohn . 2 : 20 , 27. not only by way of intercession and intreaty , begging it of the Father Iohn . 15 : 16 , 17. But also authotatively , as conjunct with the Father . The Father sendeth Him in Christ's name Iohn . 14 : 26. and Christ sendeth Him from the Father Iohn . 15 : 26. and this Spirit of truth , which guideth into all truth , shall receive of Christ's , & shew it unto us Iohn . 16 : 13 , 14 , 15. Fourthly . There would be an eyeing of Christ's readynesse , willingnesse and engadgment to helpe , in this case : and this will encourage the soul to go forward : And for this cause we would remember those things . 1. That He standeth obliged to helpe us with instruction , by vertue of his office , as a Prophet , a Witnesse , a Leader , and a Commander , Esai . 55 : vers . 4. 2. That He is commissionated of the Father for this end , and so is the Fathers servant ; and is given for a light to the gentiles Esai . 42 : 6. & 49 : 6. and the Father is said to speak by Him , or in Him Heb. 1 : 1. 3. That He received his gifts and qualifications for this end and purpose , that He might give out and dispense to his members , according to their necessity : as is clear from Psal. 68 : 18. compared with Ephes. 4 : 8. what He is said to have received , in the one place , he is said to have given , in the other . 4. That He hath begun this work already , by his Spirit , in his followers ; and therefore standeth engadged , to see it perfected : for all his works are perfect works . 5. That He hath a love to his scholers , and a desire to have them all thriveing , and making progresse in knowledge ; this being his glory , who is their master and teacher . 6. That He laid down wa●…es and meanes , and a constant course , for instructing of his people : for . ( 1. ) He hath given his word , and setled and established ordinances , for this end . ( 2. ) He hath established a ministery for instructing his people Ephes. 4 : 8 , 9 , 10 , 13. ( 3. ) He hath gifted persons for this work of the ministery , 1 Cor. 12 : 4 , 5 , 6 7 , 8 , 9 , 10 , 11. ( 4. ) He backeth these officers , in the faithful administration of their function , and , through his blessing and Spirit , maketh their work prosperous and effectuall , in his own , as He seeth fit . Fiftly . There would be an eyeing of the promises of the covenant of grace , made for this end , whether general , or particular , or both . Such as those which we have Esai . 11 : 9. Habbak . 2 : 14. The earth shall be filled with the knowledge of the Lord ( or of the glory of the Lord ) as the waters cover the sea : and that Esai . 32 : 4. the heart of the rash shall understand knowledge &c. and Ier. 31 : 34. They shall all know me &c. Sixtly . There would be a constant , diligent , serious and single useing of the means of knowledge , with a faithfull dependence on Christ by faith , gripping to him , in his relations , offices , engadgments and promises , and waiting upon his breathing , in hope and patience Psal. 25 : 5. Seventhly . There would be a guairding against every thing , that may obstruct this work , and grieve Him , in it : and therefore we would beware . 1. To undervalue and have a little esteern of knowledge : for this will grieve Him , and , to speak so , put him from work . 2. To misimprove any measure of knowledge , he giveth . 3. To weary of the meanes and ordinances , whereby He useth to convey knowledge in to the soul. 4. To limite the holy one of Israël to this , or that meane , to this or that time , or to this or that measure , who should have a latitude , as to all these . 5. To despise the day of small things , because we get not more . 6. To be too curious in seeking after the knowledge of hidden mysteries , the knowledge whereof is not so necessary . 7. To leane too much unto , and to depend too much upon the ordinances or instruments , as if all , or any thing , could come from them . Eightly There would be a right improving of any measure of knowledge we get , to his glory and to the edification of others , with humility & thankfulnesse , and so a putting of that talent in use , to gaine more to his glory : whatever measure of knowledge we get , we should in all haste , put it into practice ; and set it to work : so shall it increase , and engadge Him to give more . Ninthly . There would be a lying open to Christs instructions , and to the shineings of the Spirit of light and of truth , and a ready receiving of what measure He is pleased to grant or infuse : which includeth those duties . 1. A serious and earnest hungering and thirsting after more spiritual knowledge . 2. A diligent use of every approven meane for this end . 3. A going about the meanes with much self denyal , spirituality ▪ singlenesse of heart and sincerity , looking to and depending upon Him , who must breath upon the meanes , and make them usefull . 4. A greedy receiving , drinking in , and treasureing up in the soul , what is gotten . 5. A guairding against Selfish and by ends , with a single eyeing of his glory . 6. A guairding against pride in the heart , and a stustying of humility and meeknesse : for the meek will He guide in judgement , and the meek will He teach his way Psal. 2 ▪ 5 : 9. 7. A putting of the heart , or understanding in his hand , together with the truth , that is heard and received , that He may write the truth in the heart , and cause the heart receive the impression of that truth . Tenthly . There would be a rolling of the whole matter by faith on Him , as the only teacher , a putting of the ignorant , blockish , averse , and perverse heart , into his hand , that He may frame it to his own minde , and a leaving of it there , till He by his Spirit , write in it what He thinketh meet , to his own glory , and our good . And sure , were this way followed , grouth in knowledge would not be so rare a thing as it is . Cautions . For further direction and caution in this matter , the beleever would take notice of these particulars . 1. That he should not sit down upon any measure of knowledge he hath attained to , or can attaine to here , as if he had enough , and should labour for no more : but he should still be mindeing his duty of seeking , and pressing for more . 2. Whenever he is about any mean of knowledge , such as preaching , reading , conference &c. his heart should be only upon Christ : He should be hanging on his lips for a word of instruction ; and with greedinesse looking for a word from his mouth : he would be sending many postes to heaven , many ejaculatory desires for light and understanding , and that with singlenesse and sincerity , and not for base ends , or out of hypocrisie . 3. Let him not think , that there is no grouth in knowledge , because possibly he perceiveth it not , or is not satisfied , as to the measure thereof ; yea though possibly he perceive more ignorance , than ever he did before : If he grow in the knowledge of his own ignorance , it is a grouth of knowledge not to be despised : and in a manner , what can we else know of God , but that He farr transcendeth all our knowledge , and that He is an incomprehensible one , in all his wayes ? 4. Let him not think , that there is no grouth in knowledge , because he perceiveth not a grouth in the knowledge of such or such a particular , which he desireth most : for if there be a grouth in the knowledge of other particulars , necessary to be known , there is no reason to compleane . If one grow ▪ not , as he supposeth , in the knowledge of God , and of the mysteries of the gospel ; yet if he grow in the discovery of the treachery and wickednesse of his own heart , he cannot say , that he groweth not in knowledge . 5. Let him not measure his grouth in knowledge , by his grouth in the faculty of speaking and discoursing of such or such points of Religion : many measure their knowledge by their tongue , and think they know little because they can expresse little ; and so they think they attaine to no increase or grouth in knowledge , because they perceive no grouth or increase in this faculty of discoursing , and talking of such or such points of truth . It is saifer to measure their knowledge by the impression that the truth hath on their spirits , and the effects of it on all their carriage , than by their ability or skill to talk and disput of it . 6. Let them beware to imagine , that they shall be able to search out the almighty unto perfection , canst thou ( said Zophar Iob. 11 : 7 , 8 , 9. ) by searching find out God ? canst thou finde out the almighty unto perfection ? He is as high as heaven , what canst thou do ? deeper then hell , what canst thou know ? The measure thereof is longer than the earth ▪ and broader than the sea . Or that they shall be able ever to win to the bottome of their own false deceitful heart , which , as Ieremiah sayeth Cap. 17 : 9. is deceitful above all things , and desperatly wicked , who can know it ? And which is God's prerogative alone to search and try . vers . 10. Neither let them think , so long as they are here , to win to an exact and perfect knowledge of the mysteries of God , wherein is the manifold wisdom of God Ephes. 3 : 10. which very Principalities and powers in heavenly places are learning ; and which the Angels are poreing and looking into with desire 1. Pet. 1 : 12. There is no perfection in knowledge to be had here : for here the best but knoweth in part , and Prophecyeth in part . 1 Cor. 13 : 4. 7. Let them not think that every one shall have the same measure of knowledge ▪ Every one hath not the like use for it , or the like capacity for it . There is a measure proportioned to every one : They should not then complean , because they have not such a measure of knowledge , as they perceive in some others . It may be , the Lord hath some harder piece of service , which calleth for more knowledge , to put others to . Let every one then minde his duty faithfully , and conscientiously , and let him not quarrel with God , that he attaineth not to such a measure of knowledge , as he seeth others attaine unto . 8. Neither let them think , that the same measure is required of all : for more is required of some , by reason of their office and charge , in the house of God , being called to teach and instruct others ; than of others : and so more is required of such , as have larger capacities , and a better faculty of understanding than others , who naturally are but of a narrow reach , and of a shallow capacity : more also is required of such , as live under plaine , powerfull , and lively ordinances , and under a more powerful and spiritual dispensation of the grace of God ▪ than of others , that want such advantages . So likewise , more is required of old Christians , than of new beginners : Old men , of much and long experience , should know more , than such as are but babes in Christ , and of yesterday . 9. Let their desires run out after that knowledge , not which puffeth up ; for there is a knowledge which puffeth up . 1 Cor. 8. 1. but which humbleth , and driveth the soul further from it self , and nearer to Christ. 10. They would carefully distinguish betwixt the gift of knowledge , and the grace of knowledge , That ordinarily puffeth up ; This humbleth : That bringeth not the soul to Iesus ; This doth : That is but a forme Rom. 2 : 20. and doth not retaine God Rom. 1 : 28. This is a real thing , laying hold on God , and holdeth him fast , having the feare of the Lord for its principle , for this fear of the Lord is the beginning of wisdome Iob. 28 : 28. Psal. 111 : 10. Prov. 1 : 7. and 9 : 10. That lyeth most in the head , and venteth most in discourses , words , yea and sometime evanisheth into vaine notions ; But this goeth down to the heart , and lodgeth there , and appeareth in the mans walk & conversation : as these two would be distinguished , so the one should not be measured by the other . 11 When they do not profite indeed , let them beware of quarrelling with Christ , or of blameing Him , in any manner of way : but let them lay the blame of their shortcoming on themselves , for not making more use of Him , by faith and single dependence upon Him. It is true , none will be so bold , as in words to quarrell with or blame Him ; yet the heart is deceitful , and tacitely may raise & foment such thoughts of Him , and his dispensations , as can passe under no other notion , than a quarrelling with Him. Now these would be guairded against . 12. Beware of urgeing for or expecting of immediat revelations , or extraordinary manifestations : for we should not tempt the Lord , nor set limites to Him , neither should we prescribe meanes and wayes to Him , we must be satisfied with the ordinary meanes , which He hath appointed , and waite at wisdomes doors , with our eares nailed to his posts . 13. Whatever point of truth they learne , or whatever measure of knowledge they get ▪ they would do well to give that back againe to Christ , to keep for them , against a time of need ; and waite on Him for grace to improve it for his glory . 14. Let them beware of mindeing things too high . Psal. 131 : 1. It is better to feare and stand in awe , and to seek to lay the foundations well , to get the saving knowledge of things necessary to salvation . This will yeeld most peace and satisfaction . CHAP. XIV . How to make use of Christ , as Truth , for comfort , when truth is oppressed and borne down . THere is another difficulty , wherein beleeving souls will stand in need of Christ , as the Truth , to helpe them ; and that is , when his work is overturned , his cause borne down , truth condemned , and enemies , in their opposition to his work , prospering in all their wicked attempts . This is a very trying dispensation , as we see it was to the holy penman of Psalme 73. for it made him to stagger , so that his feet were almost gone , and his steps had well nigh slipt : yea he was almost repenting of his being a godly person , saying vers . 13. ver●…ly I have clansed my heart in vaine , & washed my hands in innocencie . It was something like this , which made Ieremie say Cap , 8 : 18. when I would comfort my self against sorrow , my heart is faint in me . The harvest was past , and the summer was ended , and yet they were not saved . vers . 20. and they looked for peace , but no good came , and for a time of health , but behold trouble vers . 15. and this was fainting and vexatious . And what made Baruch , Ieremiah's faith full companion in tribulation , say , woe is me now ; for the Lord hath added grief to my sorow , I fainted in my sighing , and I finde no rest ▪ Ier. 45 : 3. but this ▪ that all things were turning upside down . God was breaking down that , which he had bui●… ; and plucking up that ; which he had planted ▪ Tribulation and suffering for a good cause , is even fainting to some ; as the Apostle hinteth Ephes. 3 : 13. when he sayes , wherefore I desire that yee fainte not , at my tribulation for you . And that which evinceth the danger of this dispensation , is the fainting and backsliding of many , in such a time of tryal ▪ as sad experience too often cleareth . Now the beleevers stay in this case , must be the rock of ages , Jesus , the Truth . It is He alone , who can keep streight and honest , in such a reeling time . So that a sight of Christ , as the Truth ▪ in reference to the carrying on of Truth in the earth , and throughing his cause and work , will be the only support of a soul , shaken by such a piece of tryal . But the question is , How should Beleevers make use of Christ , in such a time , to the end they may be keeped from fainting and succumbing in such a storme ? To which I answere . That the faith and consideration of those particulars would helpe to establishment . 1. That Christ , in all this great work of redemption , and in every piece of it , is the Fathers servant . So is He frequently called , his servant Esai . 42 : 1. & 49 : 3 , 5 , 6. & 52 : 13. & 53 : 11. Zech. 3 : 8. & therefore this work is a work intrusted to Him , & He standeth engadged as a servant , to be faithful to his trust . Moreover adde to this , that He hath a commission to perfect that work ; and we need not doubt , but He , who is the Truth , will be true to his trust . Him hath God the Father sealed Iohn . 6 : 27. & He oft tells us himself , that He is sent of the Father Iohn . 4 : 34. & 5 : 23 , 24 , 30 , 36 , 37. & 6 : 38 : 39. 40 , 44 , 57. & 8 : 16 , 18. & 12 : 44 , 45 , 49. & 7 : & 9 : 4. & 10 : 36. & 11 : 42. 2. That while He was upon the earth , He finished that work , that was committed to Him to finish here , having purchased all that was to be bought by his blood , paying all the price that justice did ask Iohn . 17 : 4. & 19 : 30. By which price he hath purchased a people to himself Revel . 5 : 9. Luk. 1 : 68. So that His work , cause , and interest is a purchased work , bought with his blood . 3. That his resurrection and glorification is an undoubted proof of this , that justice is satisfied , and that the price is fully payed ; and also that his exaltation at the Fathers right hand is a sure evidence & ground of hope , that He shall at last triumphe over all his enemies ; and that his work of truth shall prosper . The Father said to Him Psal. 110 : 1. Sit thou on my right hand , until I make thine enemies , thy foot stool . Being now highly exalted , he hath got a name above every name , that in his name every knee should bow , of things in heaven , and things in earth , and things under the earth , and that every tongue should confesse , that Iesus Christ is Lord , to the glory of God the Father Phil. 2. 9 , 10 , 11. 4. That the Father standeth engadged to make good to Him , all that was promised , and to give Him all that He purchased Esa. 53 : 10 , 11 , 12. Christ , having now fulfilled his undertaking , by making his soul an offering for sin , and so satisfying justice , which is openly declared by his resurrection , admission to glory , as the Head of his elect , is to expect the accomplishment of what was conditioned unto Him. His work therefore on the earth must prosper : and the Father hath undertaken to see it prosper . Sure the faith of this would much support a poor soul , staggering at the thoughts of the prosperity of the wicked , and of their evil cause . 5. That Christ himself is now throughly furnished and inabled , for the carrying on of his work , over the belly of all adversaries , for all power in heaven and earth is given to Him Matth. 28 : 18. and every knee must bow to Him. Phil. 2 : 10. all judgment is committed unto Him Ioh. ●… : 22 , 27. Angels , powers and authoritie are made subject unto Him 1 Pet. 3 : 22. Yea all things are under Him Ephes. 1 : 22. How then can his work miscarry ? or who can hinder , that truth should not flourish in the earth ? 6. That Christ is actually at work , imploying this power for the carrying forward of his designe , for the glory of the Father and for his own glory , and for the good of his poor people . The Father worketh by Him , and He by the Spirit , which is his great vicegerent , sent from the Father , and from Him , and his work is to glorify the Son , and shall receive of his , and show it unto us Iohn . 16 : 14. 7 , That Christ , upon many accounts , standeth engadged to perfect this work , which He hath begun and is about . His honour is engadged to go thorow , seing now He is fully furnished for it , and hath all the creation at his command . He must then perfect his work , as to the application , as well as He did perfect it , as to the purchase : His love to his Fathers & his own glory , & to his own peoples good and salvation may assure us , that He will not leave the work unperfected ; and his power and furniture may give us full security , that no stope , which his work meeteth with , shall be able to hinder it . 8. That hence it is clear and manifest , that his wheel is in the midst of the wheels of men , and that therefore He is ordering all their motions and reelings to the best . His wheel keepeth an even pace and moveth equally & equably , in the midst of mens contrary motions . 9. And that therefore , all the eccentrick and irregular motions of devils and wicked men , being in His hand , and ordered by Him , cannot hinder but further His end ; So that even enemies , while opposeing and seeking to destroy the cause and interest of Christ , that his name and truth should no more be mentioned , are promoveing his work . His wheel is the great wheel that ordereth all the lesser and subordinate wheels , whatever contrary motions they may have the one to the other , and all or many of them may seem to have to this great wheel . So that , do they what they will , the work of our Lord goeth on . Their opposition is setting his work forward , though they intend the contrary . However their faces look , they row to the port , He would be at . This is an undoubted truth , and confirmed in all ages , and yet is not firmly beleeved : and a truth it is , which , if beleeved , would do much to settle our staggering souls in a stormy day . 10 , That at last , He shall come to be glorifyed in his saints 2 Thes. 1 : 10 ▪ when He shall be revealed from heaven with all his mighty angels vers . 7. Then shall it be seen , whose shall counsel stand His or mens ; and whose work shall prosper , His or Satans . Cautions . Yet let me adde a few words , for caution and direction here . 1. The consideration of those things mentioned should not make us slacken our diligence in prayer , and other duties : and when they are a right considered , they will rather prove a spurre and a goad in our side , to set us forward , than a bridle to hold us aback . 2. We would not think , that Christ's work and interest is going backward alwayes , when it seemeth so to us . Even when He is casting downe . what He hath built up ; and plucking up , what He hath planted , his work is prospering , for all that is in order to the laying of a better foundation , and to the carrying on of a more glorious work ; when He shall lay all the stones with faire colours , & the foundations with saphires , and make the windowes of crystal &c. Esai . 5 4 : 11 , 12. 3. Though his work be alwayes going on , and his truth prospering ; yet we would not think that it will alwayes prosper alike , in our apprehensions ; many times we judge by rules of our own making , and not by the rule of truth ; and hence it is that we mistake oftentimes . We walk little by faith , and too much by sense ; and hence we judge too much by sense , and so passe a wrong judgement , to his dishonour , and the sadning of our own hearts . 4. Nor would we think , that His Truth and interest is ruined and gone , because it is sore oppressed , in this or that particular place of the world ; as if his work were not of an universal extent , and in all the churches . If his truth thrive and prosper in some other place of the world , shall we not say , that his kingdome is coming ? Or shall we limite all his work and interest to one small part of the world ? 5. We would not think the worse of his work , because it is carryed on with so many stops , and doth meet with so many Impediments in its way : We are not acquanted with the depths of his infinite wisdome and counsel : and so we see not what noble ends He hath before Him , in suffering those impediments to lie in the way of his chariot . We think He should ride so triumphantly all alongs , that none should once dar to cast the least block in his way : but we judge carnally , as unacquanted with the many noble and glorious designes , which He hath , in ordering matters . As Himself was for a stone of stumbling and a rock of offence ; so will he have the way of the carrying on of his work prove , in his holy and spotlesse justice , a stumbling stone to many , that shall stumble thereat , and fall , and never rise any more . 6. We would beware to think , that Christ-hath forgotten his work , because He seemeth to take no notice of our prayers , which we are putting up , now and then for his work . He may be doing that , which we are desireing , in the general , and yet not let us know , that He is answering our prayers : & that for wise and holy ends , to keep us humble & diligent . He may seem to misregaird our suites , and yet be carrying on his work , and granting us our desires , upon the matter . 7. Hence we ●…ould beware of desponding , and growing heartlesse and fainte , when we see few owneing truth , Or standing upon Christ's side ; for He needeth not mans help , to carry on his work , though He sometimes thinketh good to condescend so far , as to honour some to be instrumental in setting of it forward , who yet have nothing but as He giveth ; let us not then think , that his work cannot prosper , because great ones and meane ones oppose it , and such as should stand for it and owne it , are few and fainting , without strength courage or Zeal . CHAP. XV. How to make use of Christ for stedfastness , in a time , when truth is oppressed and borne downe . WHen enemies are prevailing , and the way of truth is evil spoken of , many fainte and many turne aside , and do not plead for truth , not stand up for the interest of Christ , in their houre and power of darknesse ; many are overcome with base feare , and either side with the workers of iniquity , or are not valient for the truth , But being faint-hearted turne back . Now the thoughts of this may put some , who desire to stand fast , and to owne Him and his cause , in a day of tryall , to enquire how they shall make use of Christ , who is the Truth , so as to be inabled to stand in the day of temptation , and to keep fast by Truth , when it is loaded with reproaches , and buryed under an h●…pe of obloquy . For satisfaction to this question , I shall shortly point out those directions , which , if followed , may prove helpful to keep the soul from fainting , misbeleeving , doubting , quarrelling at the Lord's dispensations , and from yeelding to the temptatitions , in such a day . 1. The beleever would live in the conviction of his hazard , through the slight of Satan , the strength of the temptation , the wickednesse and treachery of the heart , the evil example of others , and the want of sanctified courage , Zeal and resolution ; and this will keep the soul humble , and farr from boasting of its own strength , which was Peter's fault . 2. They would live in the faith and perswasion of this . That it is Christ alone , who is the Truth , who can help them to stand for truth , in a day of temptation ; and that all their former purposes , vowes , resolutions , solemne professions , and the like , will prove but weak cables to hold them fast , in a day of storme : and that only the rock of ages must save them ; and their being a ley ward of Him , and partaking of his warme and saife protection , will do their businesse . That all their stock of grace , and knowledge , and that confirmed with resolutions and sincere purposes , will helpe but little , in that day : and that new influences of grace and truth , from the fountaine , that is full of grace and truth , will only prove establishing to the soul , and confirme it in the truth , in that day . 3. Therefore , they would eye Christ in his Offices ; particularly as the great Prophet , who can teach , as never man taught ; so teach , as to make the soul receive the doctrine , and to hold it fast , to receive it in love , and lay it up in the heart , as a rich and enriching treasure . 4. They would eye him , in his relations unto his people , as their Head , Husband , Brother , Leader , Commander , Captaine , &c. for those give ground of approaching unto Him , with confidence , in the day of darknesse and mists , for light and direction , and for strength and courage ▪ in the day of temptation : and give ground of hope of helpe , in that day of tryal and difficulty . 5. They would eye and act faith upon the promises of assistance and through ▪ bearing , in the day of calamity ; such as those ▪ Esa. 43 : 2. when thou passest through the waters , I will be with thee ; and through the rivers , they shall not overflow thee ; when thow walkest through the fire , thou shall no●… be burnt ; neither shall the flame kindle upon thee ▪ And Esai . 41 : 13. for I the Lord thy God will hold thy right hand , saying unto thee , feare not , I will helpe thee : and particularly ▪ they would eye the promises o●… light , in the da●… of darknesse . See Esai . 58 : 8 , 10. & 60 : 20. 2 Sam. ●…2 : 29. 6. They would look on Christ as an exalted conquerour , now risen and glorified : as a victorious captaine , that hath fought and overcome ; that they , as his followers , may be made partakers of his victory and conquest , and so reape the fruit of his resurrection and ascension , in their establishment in the truth , when it is borne down , and questioned , yea and condemned by men . He abode stedfast and unmoveable in the midst of all the stormes , that blew in his face : and as He came to bear witnesse to the truth ; so did He faithfully and zealously avow truth , even to the death ; and in death got the victory of the Arch liar and deceiver . Now the beleever would eye this , for the strengthening of his faith and hope of victory also , through Him : and therefore would waite patiently for his help ; and not make haste : for they who beleeve make not haste Esa. 28 : 16. knowing that He is true and faithful and will not disappoint his followers , that trust in Him. And moreover , it would be of advantage to them , in this case , to eye that gracious and comfortable word Iohn . 14 : 19 — because I live , you shall live also : and so by faith conclude , that seing Christ now liveth , as a conquerour over darknesse , untruth , reproaches , calumnies , and opposition of liars , yea of the father of lies ; they , through Him , shall also live , and ride out that storme : and this will give much courage to the soul , to endure temptation , and to waite in patience for an outgate . 7. They would study much , and suck at the grand promise of his coming againe , and of finally dispelling all clouds : and of fully clearing up his glorious truths , that are now covered over with obloquie , and buryed under reproaches : and this will encourage the soul to stand to truth , in the midst of all opposition , beleeving that , at length , truth , how much soever opposed now , shall be victorious . 8. They should be single in their dependence on Him , for strength and throwbearing , in that day of tryal ; not leaning to their own understanding ; but acknowledging Him in all their wayes Prov. 3 : 6. and when they see no hope of outgate in the world , nor appearance of the clearing up of the day , they would comfort themselvs , and encourage themselves in the Lord , as David did , in a great straite 1 Sam , 30 : 6. 9. Upon the forementioned grounds , they would cast all the care of their throughbearing on Him , who careth for them 1 Pet. 5 : 7. rolling all their difficulties on Him , consulting only with Him , & his Word , and not with flesh and blood ; and so they would commit their wayes to Him , who disposeth of all things , as He seeth good ; forbearing to limite the holy one of Israel , or to quarrel with Him for any thing he doth ; and patiently wait for his out-gate , and delivery . 10. It were good , in this time of tryal , to be remembring the worth of truth , and intertaining high thoughts of the smallest piece of truth , that is questioned , for his sake , who is the Truth : that a sight of the glorious worth thereof , may make them account the lesse of all they can lose , in the defence and maintenance thereof . 11. So were it good at this time , when truthes come to be questioned , to be lying neare to the Truth , for light , and to be keeping fast , what He by his Spirit cleareth up to be truth , though the light should not be so full , as to dispel all objections . This were to depend upon Him for light , with singlenesse of heart ; and in godly simplicity and sincerity to follow his direction and torch , though it should not shine so bright , as they would wish . Cautions . A few words of caution will be usefull here also : as 1. The beleever , though taking this course , would not think to be altogether free of fear of stepping aside , in lesse or in more : God may think good , to let much of this abide , to the end he may be keeped watchfull , tender and diligent ; for fear maketh the soul circumspect and watchfull ; and this is a good preservative from defection . 2. Nor would the beleever think , that hereby he shall be keeped altogether free of fainting . The heart now and then , through fear and misbeleef , may fall into a fit of fainting , and think all is gone : and yet He may carry poor souls thorow , and make his strength perfect in their weaknesse 2 Cor. 12 : 9. That when they are supported and carryed through the temptation , they may sing praise to Him ; and not ascribe any thing to themselves : remembring how often they were f●…inting , and almost giving over the cause , as desperate and hopelesse . 3. They would not think it strange , if in the time of their wreastling with difficultyes , the Lord hide his face from them , and give them not that 〈◊〉 ▪ 〈◊〉 〈◊〉 Him in prayer that sometimes they have met with for the Lord may see it fit , to put them to this point of tryall , among the rest , to see if the love of his glory and truth will keep them standing ▪ when they want the encouragements , that might be expected in that way : and if pure conscience to the command and authority of God will keep from siding with an evil way , when the soul is destitute of all sensible encouragement , both from within and from without . 4. In all this businesse , beleevers would carry singly , with an eye to God's glory ; and would not be acted with self-ends , or drawn by carnal and selfy motives . They would not desire stability and through bearing , to be seen of men , or to gaine applause and the praise of Men ; lest God be provoked to leave them to themselves , and they at length come off with discredit , as Peter did . Therefore they would strive against these carnal motions of the heart ; and laboure for spirituality , singlenesse of heart , and truth in the inward parts , which the Lord desireth . Psal. 51 : 6. CHAP. XVI . How to make use of Christ as the Truth , when error prevaileth , and the spirit of error carryeth many away . THere is a time ▪ when the Spirit of error 〈◊〉 going ab●…oad ▪ and truth is questioned , an many are led away with delusions ▪ for Satan can change himself into an angel of light , and make many great and faire like pretensions to holinesse , and under that pretext ushere-in untruthes , and gaine the consent of many unto them ; so that , in such a time of temptation , many are stollen off their feet , and made to depart from the right wayes of God , and to imbrace error and delusions , in stead of truth . Now the question is , how a poor beleever shall make use of Christ , who is the Truth , for keeping him stedfast in the truth , in such a day of tryal , and from imbracing the way of error , how plausible soever it may appeare : for satisfaction to this , we shall propose those few things . 1. In such a time , when a Spirit of error is let loose and rageth , and carrieth severall away , it were good for all , who would be keeped streight & honest , to be walking in feare . It is not good to despise such a s●…ye and subtile enemy , especially in the houre and power of darknesse . Then all are called to be on their guaird , and to stand upon their watch toure , and to be jealous of their corrupt hearts , that are ready enough , of their own accord , to drink-in errour , and to receive the temptation , at any time , and much more then . 2. They would not think , that their knowledge , and ability to dispute for truth , will keep them stedfast , if there be not more : for if the temptation grow , they may come to reasone and dispute themselves out of all their former knowledge and skill . The father of lies is a cuning sophister , and knoweth how to shake their grounds , and cast all loose . 3. They would renew their covenant grips of Christ , and make sure that maine businesse . viz. their peace and union with God in Christ , and their accepting of Christ for their Head and Husband . They would labour to have the fundation sure , and to be united unto the chief corner stone ; that so , blow the storme as it will , they may ride saifely ; and that hereby they may have accesse to Christ with boldnesse , in their difficulty ; and may with confidence seek light from Him , in the houre of darknesse . 4. To the end they may be keeped more watchfull , and circumspect , they would remember , that it is a dishonourable thing to Christ , for them to step aside , in the least matter of truth : the denying of the least point of truth , is a consequentiall denying of him , who is the Truth : and to lose a foot in the matters of truth , is very dangerous ▪ for who can tell when they , who once slip a foot , shall recover it againe ? And who can tell how many , and how dreadful errors , they may drink ▪ in , who have once opened the door to a small errour ? Therefore they would beware of tampering in this matter , and to admit any errour , upon the account that it is a small and inconsiderable one : there may be an unseen concatenation betwixt one errour and another , and betwixt a small one and a greater one , so as if the little one be admitted and received , the greater shall follow ▪ and it may be feared that if they once dally with errour , and make a gape in their consciences , that God give them up to judiciall blindenesse , that , ere all be done , they shall imbrace that opinion , which sometime they seemed to hate as death . 5. They would eye the promises suteing that case : viz. the promises of Gods Guideing the blindely a way , which 〈◊〉 know not : of making darknesse light before them and crooked t●…ings streig●…s Es●… . 42 : 16. and of guideing contin●…ally Esa. 8 ▪ 〈◊〉 . see also Esa. 49 ▪ 10. and 57 : 18. and they would act faith on these and the like promises ▪ as now made sure through Jesus . 6. Particularly , they would fix their eye upon that principal promise of the Spirit of truth , to guide into all truth Iohn 16 : 13. 7. With singlenesse of heart , they would depend on Christ , and waite for light from Him , and beware of prejudice at the truth : with singlenesse of heart , they would lye open to his instructions , and to the influences of his light and direction , and receive in the beames of his divine light : and thus go about duties viz. Prayer , Conference , Preaching , Reading &c. with an eye fix●…d on him , and with a soul open to Him , & free of all sinful preingadgment , and love to errour . 8. With singl●…nesse of heart , they would give up their souls to Christ , as the Truth , that He would write the truth in their souls , and frame their souls unto the truth , and unto that truth , which is most questioned , and by which they are most in hazard to be drawn away ; and urge and 〈◊〉 Him by prayer and supplication , to do the duty of an Head , an Husband guide and Commander &c. unto them ; and that He would be a 〈◊〉 unto them , in that day of darkness , and not suffer them to dishonour Him , or prove scandalous to others ; by departing from the truth , and imbracing of errour . A serious single-hearted dealing with Him , upon the grounds of the covenant promises , and his relations and engadgments , might prove steadable in this case , if accompanyed with a lying open to the influences of truth ▪ and to the light of information , which He is pleased to send by the Spirit of truth . Cautions and Directions . For further clearing of this matter , we shall hinte at some cautions , and further directions useful here : such as 1. They would beware of thinking that God should come to them with light and instruction , in an extraordinary manner ; and reveal the truth of the question controverted somewhat immediatly : for this were a manifest tempting and limit●…ing of the holy one of Israel . We must be satisfied with the meanes of instruction , which he hath provided , and run to the Law and to the Testimony . We have the Scriptures , which are able to make the man of God perfect and throughly fournished unto all good works 2. Tim. 3 : 16 , 17. and to make wi●…e unto Salvation vers . 15. There must we seek light ; and there must we waite for the breathing of his Spirit with life , and coming with light to cleare up truth to us : for they are the Scriptures of truth . Dan. 10 : 21. and the law of the Lord , which is perfect , converting the soul , and the commandement of the Lord ▪ that is pure enlightening the eyes &c. Ps●…l . ●…9 : 7 ▪ 8. We have the Ministery , which God hath also appointed for this end , to make known to us his minde : there must we waite for him and his light . Thus must we waite at the posts of wisdomes doors : and waite for the king of light , in his own way , wherein He hath appointed us to waite for Him. And if He think good to come another way , more immediat , Let Him alwayes be welcome : but let not us limite Him , nor prescribe wayes to Him ; but follow his directions . 2. When any thing is borne-in upon their Spirit , as a truth to be received . or as an errour to be rejected , more immediately , they would beware of admitting of every such thing , without tryal and examination : for we are expressely forbidden to beleeve every Spirit , and commanded to try them , whether they are of God or not 1 Iohn . 4 : 1. The Lord will not take it ill , that even his own immediat motions and revelations be tryed and examined by the word ; because the word is given us for this end , to be our teste and standart of truth . The way of immediat revelation is not the ordinary way now of God's manifesting his minde to his people . He hath now chosen another way , and given us a more sure word of prophecie , than was even a voice from heaven , as Peter sayeth 2 Pet. 1 : 18 , 19. It is commended in the Bereans Act. 17 : 11. who upon this account were more noble , then those of Thessalonica , in that they received the word with all readinesse of minde , & searched the scriptures dayly , whether those things were so . Even Pauls words , though he was an authorized , & infallible Apostle of Christ's , are here put to the touch stone of the word . Many false Prophets may go out , and deceive many , and speak great swelling words of vanity 1 Iohn . 4 : 1. 2 Pet. 2 : 18. and the devil can transchange himself into an angel of light 2 Cor. 11 : 14. And though an Angel out of heaven should preach any other thing , than what is in the written word , we ought not to receive his doctrine , but to reject it , and to account him accursed Gal. 1 : 8. So that the written word must be much studied by us ; and by it must we try all motions , all doctrines , all inspirations , all revelations , and all manifestations . 3. Much more would they beware of thinking , that the dictats of their conscience obligeth them , so as that alwayes they must of necessity follow the same . Conscience , being God's deputy in the soul , is to be followed no further , than it speaketh for God , and according to truth . An erring conscience , though it binde so far , as that he who doth contrary to the dictats thereof sinneth against God , in that , knowing no other than that the dictats of conscience are right and consonant to the minde of God ▪ yet dar counteract the same , and thus formally rebel against Gods authoritie ; yet it doth not oblige us to beleeve and to do , what it asserteth to be truth , and duty . It will not then be enough for them to say , my conscience , and the light within me speaketh so , and instructeth me so : for that light may be darknesse , and errour and a delusion ; and so no rule for them to walk by . To the law and to the testimony : and , if their conscience , minde , or light within them , speak not according to this word , it is because there is no lig●…t in them Esai . 8 : 20. I grant , as I said , they can not without sin , counter act the dictats even of an e●…ing 〈◊〉 ; because they know not better , but that these dictats are according to truth : and thus an erring conscience is a most dangerous thing , and bringeth people under a very sad dilemma , that whether they follow it or not , they sin : and there is no other remedie here , but to lay by the e●…ing conscience , and get a conscience rightly informed by the word : puting it in Christ's hand , to be better formed and informed ; that so it may do its office better . This then would be especially guairded against ; for if once they lay downe this for a principle , that whatever their conscience and minde or in ward light ( as some call it ) dictat , must be followed , there is no delusion , how false , how abominable so ever it be , but they may be at length in hazard to be drawn away with : and so the rule , that they will walk be , be nothing in effect but the Spirit of lies and of delusion ; and the motions and dictates of him , who is the Father of lies , that is , the Devil . 4. Such as pretend so much to walk by conscience , would take h●…ed , that they take not that for the dictate of conscience , which really is but the dictat of their own humors , inclinations , preoccupyed mindes , and byassed wills . When conscience speaketh , it groundeth on the authority of God , whether truely or falsely , and proposeth such a thing , to be done , or to be refrained from , meerly because God commandeth that , and forbiddeth this , though sometimes it mistaketh : but , though the d●…ctats of mens humors , inclinations , preoccupyed judgements and wills , may pretend God's authority , for what they say , yet really some carnal respect ▪ selfish end and the like , lyeth at the bottom , and is the chiefe spring of that motion : and also the dictats of humor , and byassed willes are usually more violent and fierce , then the dictats of conscience ; for wanting the authority of God to back their assertions and prescriptions , they must make up that with an addition of a preternatural force and strength . Hence such as are purely led by conscience , are pliable , humble , and ready to heare and receive information ; whereas others are headstrong , and pertinacious , unwilling to receive instruction , or to heare any thing contrary to their mindes , lest their conscience ▪ receiving more light , speak with a higher voyce , against their inclinations , and former wayes ; and so create more trouble to them ; whileas now they enjoy more quiet within , so long as the cry of their selfwill & byassed judgment is so loud , that they can not well hear the still and low voyce of conscience . 5. They would labour for much self denyal ▪ and sincerity ; and to be free from the snares and power of selfish ends , as credite , a name ▪ and applause , or what of that kinde , that may be like the fear of man , that bringeth a snare : Prov. 29 : 2. 5. for that will be like a gift , that blindeth the eyes of the wise Exod. 23 : 8. love to carry on a party , or a designe , to be seen and accounted some body , to maintaine their credite and reputation , lest they be accounted changelings , and the like , will prove very dangerous in this case : for these may forcibly carry the soul away , to imbrace one errour after another , and one errour to strengthen and confirme another , that it is hard to know ▪ where or when they shall stand : and these by-respects may so forcibly drive the soul forward , that he shall neither heare the voice of conscience within , nor any instruction from without . 6. They would study the word of truth , without prejudice and any sinfull preingadgment , lest they be made thereby to wiredraw and wrest the word , to their own destruction ; as some , of whom Peter speaketh 2 Pet. 3 : 16. It is a dangerous thing , to study the word with a prejudicat opinion ; and to bow or wiredraw the word , and make it speak what we would have it speak , for the confirmation of out opinions and sentiments : for that is but to mock God and his law ; and to say , Let his law speak what it will , I will maintaine this opinion ; and so make the word speak , as we would have it , or else lay it by . This is to walk by some other rule , than the word ▪ and to make the word serve our lusts , and confirme our errours , than which a greater indignitie can not be done to the Spirit of truth , speaking in the word . 7. In reading and studying of the word , there would be much single dependance on the Spirit for light : waiting for clearnesse from Him , whom Christ hath promised to lead us into all truth . An earnest wreastling with Him for his assistance , enlightening the minde with divine light , to understand the truth , and inclineing the soul to a ready imbraceing and receiveing of the truth , declared in the word . 8. Though one place of scripture be enough to confirme any point of truth , and ground sufficient for us to beleeve what is there said , there being nothing in scripture , but what is truth : yet in such a time of abounding errours , and when many are going abroad , speaking perverse things , to lead the simple away , it were spiritual wisdome to be compareing scripture with scripture ; and not to be lightly imbracing whatever may seem probable , and fairely deduceable from some one passage or other of scripture ; but to be comparing that with other passages , and see what concord there is : for this is certane , what ever point contradicteth other clear and manifest testimonies of scripture cannot be true ; how ever a cunning sophister may make it seem very probably to flow out of such or such a passage of scripture . The testimony of the Spirit is uniforme , and free from all contradictions : and therefore we must see , if such an assertion , that some would draw from such a passage , agree with other plaine passage : and if not , be sure , that that is not the meaning of the place . When the devil did wreste and abuse that passage of truth Psal. 91 : 11. He shall give his angels charge concearning thee . &c. and from thence would inferre , that Christ might cast himself down . Mat. 4 ; 6. Christ shew that this inference was bad , because it did not agree with other divine testimonies , particularly not with that Deut. 6 : 16. Thou shalt not tempt the Lord thy God : And thereby he teacheth us to take this course , in times of temptation ? and so compare spirituall things with spirituall , as Paul speaketh , 1. Cor. 2 : 13. Especially they would beware of expounding clear Scriptures by such as are more dark and mysterious : See 2. Pet. 3 : 16. it is alwayes saifer , to explaine darker passages by such as are more clear . 9. Let them guaird against an humore of newfanglednesse , nauseating old and solide truthes , and seeking after something new , having eares itching after new doctrines , yea or new modes and dresses of old truthes : for this is provocking to God , and proveth dangerous ; for such turne away their eares from the truth , and are turned into fables , as Paul telleth us . 2. Tim. 4 : 3. 4. for the time will come , sayeth he , when they will not endure sound doctrine , but after their owne lusts , shall they heape to themselves teachers , having itching ears : and they shall turne away their eares from the truth ▪ and shall be turned unto fables . This favoureth of a spirit of levity and inconstancy ; which is dangerous . 10. They would labour to have no prejudice at the truth , but receive it in love , and the love of it ▪ lest for that cause God give them up to strong delusions to beleeve lies , and to be led away with the deceiveablnesse of unrighteousnesse : as we see 2. Thes. 2 : 10 , 11 , 12. and with all deceivablenesse of unrighteousnesse in them that perish , because they received not the love of the truth , that they might be saved ▪ and for this cause God shall send them strong delusion , that they should beleev a lie ; that they all might be damned , who beleeved not the truth , but had pleasure in unrighteousnesse . 11. So would they beware of stifling the truth , of making it a prisoner ▪ & detaineing it in unrighteousnesse , like those spoken of Rom. 1 : 18. for which cause God gave ▪ them up to uncleannesse and to vile affections , and they became vaine in their imaginations and their foolish heart was darkened ; yea professing themselves to be wise , they became fools . vers . 21 , 22 , 24 ▪ 26. They should let truth have free liberty , and power in the soul ; and should yeeld up themselves to be ruled and guided by it : and not thorture with it , lay chaines upon it , or fetter it , and keep it as a prisoner , that can do nothing . 2. For this cause , they would hold fast the truth , which they have learned , and have been taught by the Spirit out of the word . When Paul would gua●…rd ▪ and fortifie Timothy against seducers , that creept into houses , leading captive silly women &c. among other directions , he giveth him this 2. Tim. 3 : ▪ 14 , 15 ▪ But continue thou in the things , which thou hast learned , and hast bin assured of , knowing of whom thou hast learned ; and that from a child thou hast known the holy scriptures , which are able to make thee wise to Salvation &c. So he would have the Colossians walking in Christ , rooted and build up in Him , & stablished in the faith , as they had been taught Col. 2. 6 , 7. 13. Especially they would be holding the ground-work fast , saith in Christ : It were good , in such a time of erring from the way of truth , to be griping Christ faster , and cleaving to ▪ Him by faith , and living by faith in Him. This is to hold the foundation fast ; and then let the tempest of errour blow as it will , they will ride at a sure anchor , and be s●…ife , because fixed upon the rock of ages : and further , living neare Christ , in such a dangerous day , would be a noble preservative from the infections of error . The soul that is dwelling in Christ , and griping to Him dayly by faith , and acting love on Him , dwelleth in light , and will discover errour , sooner than another , because living under the rayes of the sun of righteousnesse ; which discovereth errour . 14. They would labour to learne the truth , as it is in Iesus ; and the truthes , which they have heard of Him , and have been taught by Him , as the truth is in Him , will abide , when other truthes , that have been learnt but of men , and heard of men , and as it was in the preaching of men , and in books , shall soon evanish , in a day of trial . This is to learne Christ , as the Apostle speaketh Ephes. 4 : 20 , 21. But yee have not so learned Christ , if so be that ye have heard Him , and have been taught by Him , as the truth is in Iesus , When we learne the truth , as it is in Iesus , it bringeth us alwayes in to Him , and hath a tendency to fixe our hearts on Him , and is a piece of the bond that bindeth us to him and his way : we receive it then as a piece of his doctrine , which we must owne , and stand unto ; O if we learned all our divinity thus ! we would be more constant and stedfast in it , then we are . 15. When controversies arise , and they know not which side to choise ; both seemeth to them to be alike well founded on the word , they would exerce their spiritual sagacity , and set their gift of discerning a work , to see which of the two tendeth most to promove piety and godlinesse , and the kingdome of Christ : and so see which of the two is the truth , which is after godlinesse , as the Apostle speaketh Tit. 1 : 1. they must look which of the two is the doctrine , which is according to Godliness 1 Tim. 6 : vers . 3. That is thetruth which is Christ's , and which should be owned and imbraced , viz , which floweth from a Spirit of godlinesse , & tendeth to promove godlinesse , and ●…eth with the true principles of godlinesse , even gospel godlinesse , wrought according to the tenor of the covenant of grace ; that is , by the strength of the Spirit of Jesus , dwelling and working in us ; and not according to the tenor of the covenant of works , that is , wrought by our own strength &c. 16. Yet withal , they would take heed , that they mistake not here : for they may look upon some wayes and doctrines , as having a greater tendency to promove godlinesse , then others ; which indeed have not , but only seem so . They would therefore consider well , what is the way of godlinesse laid down in the noble device of the gospel , which is the way that only glorifyeth God , Father , Son and Holy Ghost ; and see what suiteth most with that , according to the word ; and not what seemeth most suitable to godlinesse in their apprehension . The word is the best judge and teste of true godlinesse ; and in the word , we have the only saifest meane of true godlinesse held forth ▪ therefore we should see , what doctrine tendeth most to promove godlinesse , according to the way held forth in the word , and choose that . 17. They would guaird against pride and selfe-conceite , as thinking they are wise enough , and understanding enough , in those matters : and so need not take a lesson of any . This may be of great prejudice , for itis the meek , that God guideth in judgment . And to the meek will He teach his way Psal. 25 : 9. Therefore it were good for his people in such a day , to be meek and humble , willing & ready to learne of any person , how meane so ever , that can teach the wayes of God. The Lord may bless a word spoken by a private person , when he will not bless the word spoken by a Minister : for his blessings are free . And itis not good to despise any meane : Apollos , though instructed in the way of the Lord , mighty in the Scriptures , fervent in Spirit , and teaching diligently the things of the Lord Act. 18 : 24 , 25. Yet was content to learne of Aquila & of his wife Priscilla , when they expounded unto Him the way of God more perfectly vers . 26. 18. In such a time , itis not unsaife to look to such , as have been eminent in the way of God , and lye neare to Him : for itis probable , they may know much of the minde of God , in those questioned matters : Hence , we finde the Apostle putting Timothy & others to this duty , in a time when false teachers were going abroad , saying 2 Tim. 3 : 10. But thou hast fully known my doctrine , manner of life : & 1 Cor. 4 : 16. wherefore I beseech you be ye followers of me : & 1 Cor. 11 : 1. & Againe Phil. 3 : 17. Brethren be followers together of me . All which say , that though we should call no man Rabbi , as hanging our faith absolutely on Him ; yet in such a time of prevailing errour , and of false teachers going abroad , some respect should be had to such , as have found grac●… of the Lord to be faithful in times of tryal , an●… have maintained truth , and stood for it , in times persecution , and have with singleness of heart followed the Lord ; It not being ordinare with God , to leave such , as in sincerity seek Him , and desire to follow his way , in truth and uprightness ; and to give the revelation of his minde , and the manifestation of his Spirit , to others , who have not gone thorow such trials . 19. They would also at such a time be much in the sincere practice of uncontroverted duties , and in putting uncontroverted and unquestionable and unquestioned truthes into practice : and this may prove a notable meane to keep them right : for then are they in God's way ; and so the devil hath not that advantage of them , that he hath of others , who ●…re out of the way of dutie . David understood more than the Ancients , because he keeped God's precepts Psal. 119 : 100. 20. It were good and suteable at such a time , to be much in the feare of God ; remembering what an one He is , and how hazardous itis to sin against Him , by drinking-in the least point of errour . The promise is made to such . Psal. 25 : 12. What man is he that feareth the Lord , him shall He teach in the way that he shall chuse . 21. Finally , at such a time , they would be much in communion with Jesus , lying neare Him ; much in prayer to Him , studying his Relations , Offices , Furniture , Readiness to helpe with light and counsel ; and they would draw neare to Him with humility , boldness , faith , confidence , love , tenderness and sincerity ; and then they shall not finde that He shall fail them or disappoint them . Enough of this . I proceed therefore to another case , which is . CHAP. XVII . How to make use of Christ , as the Truth , that we may get our case and condition cleared up to us . THe beleever is oft complaining of darkness , concearning his case and condition , so as he cannot tell what to say of himself , or what judgment to passe on himself , and he knoweth not how to win to a distinct and clear discovery of his state and condition . Now , it is Truth alone , and the Truth , that can satisfie them as to this . The question then is . How they shall make use of , and apply themselves to this Truth , to the end , they may get the truth of their condition discovered to them . But first let us see , what this case may be . Consider then 1. That grace may be in the soul , and yet not be seen nor observed : this is manifest by daylie experience . 2. Not only so , but a gracious soul , that is reconciled with God in Christ , and hath the Spirit of grace dwelling in it , may suppose itself a stranger yet unto this reconciliation , and you of the grace of God , and so to be still in the state of nature . 3. Yea , a soul may not only suppose and conclude it self in nature , while it is in a state of grace , but ●…urder , may be filled with terrour and apprehensions of God's wrath and indignation ; and that in such a measure , as that thereby it may be as a distracted person , as we see it was with Heman , Psal. 88 : 15. who said , while I suffer thy terrours , I am distracted . The wrath of God lay hard upon Him , and he said , that he was afflicted with all God's waves vers . 7. hence he cryed out vers . 16 , 17. Thy fierce wrath goeth over me , thy terrours have cutt me off , they came round about me dayly , ( or all the day ) like water , they compassed me about together , And yet for all this , the first word of his complaint was faith vers . 1. Many such complaints hear we our of Iob's mouth , to whom God notwithstanding was that gracious , that he never , came to question his state before God , or to conclude his hypocrisic , or his being still in the state of nature . But it is not so with every one , that is so exercised . 4. Yea further , with those inward strokes upon the soul , they may have sin and guilt charged home upon their consciences : and this will make their life yet more bitter , & put a sharper edge upon the rods . Thus was Iob made to possesse the sinnes of his youth , Iob , 13 : 26. and made to say , My transgression is sealed up in a bag , and thou sowest up mine iniquity Iob. 14 : 17. 5. Moreover , they may be in such a condition a long time , and all the while have no light of comfort , as we see in Iob and Heman . They may even walk in darknesse , and have no light of comfor●… Esai . 50 : 10. 6. Yea and also be without the hope of a delivery or outgate , Hence cryeth Heman Psal. 88 : 4 , 5. I am counted with them that go downe into the pit , free among the deed , like the slaine that lye in the grave , whom thou rememberest no more , and they are cut off from thine hand . Yea they may be driven to the very border of despaire ; and conclude that there is no hope ; as the Church did , Ezek. 37 : 11. Our bones are dryed , and our hope is lost , and we are cut off for our pairts : and as Iob Chap. 7 : 6. My dayes are swifter then a weavers shuttle , and are spent without hope , and Chap. 19 : 10. He hath destroyed me on every side , and I am gone : mine hope hath he removed like a tree . Now though sometimes , as we see in Iob , and in Heman too , a soul may be under such a sad and sharpe dispensation , and yet not brought to question their state , or to conclude themselves children of wrath , lyeing still in blacke nature ; yet it is not so with all , who are so exercised : but many , under such a dispensation , may , at least , be in the dark , as to their state before God : and if they do not positively assert their state to be bad ; yet they do much question , if they be in the state of grace , and would be comforted under all their pressures and afflictions , if they could win to the least well grounded apprehension of their interest in Christ. In such a case as this is , there is ground fot a poor soul to make use of Christ for outgate ; and an outgate may be had in God's time , and as He seeth sit , by a right use-making of and going ▪ out to Him , who is the Truth . So then the soul , that would have its state and condition cleared up , and a discovery of its being reconciled to God through Jesus , and in a state of grace , and would make use of Christ as the Truth , for this end , would 1. Look out to Christ , as a feeling Highpriest , faithful and mercyful , who , being like us in all things except sin , doth sympathize with , and succure such as are tempted Heb. 2 : 17 : 18. And as a Priest , that is touched with the feeling of our infirmities , Heb. 4 : 15. Albeit Christ , in the deepest of his darknesse , was never made to question his soneshipe , but avouched God to be his God , even when he was forsaken , Psal. 22 : 1 ▪ Mat. 27 : 46. Mark. 15 : 34. Yet He knew what it was to be tempted ▪ to question his sonshipe , when the devil said unto Him Mat. 4. if thou be the Son of God , and He knowes , what such a distresse , as He himself was into , wreastling with an angry God , hideing himself and forsaking , will worke in a poor sinner , and being a mercyful and sympathizeing Highpriest , he cannot but pity such as are under such a distemper ; and as a gracious Head sympathize with them ▪ Now the beleever would look out to Him , as such an one , and upon this ground go to Him with confidence and boldnesse , and lay out their case before Him , that He may helpe and send reliefe . 2. They would also eye Christ , as able to save out of that condition , and to command light to shine out of darknesse : and so , as one able to save to the uttermost , all that come to God through Him Heb. 7 ▪ 25. 3. And not only so , but eye Him also , as given , sent and commissioned of the Father , to be a light to such , as sit in darknesse ; even to the Gentiles , Esa. 42 : 6. & 49 : 6. Luk. 2 : 32. Act. 13 : 47. & 26 : 23. Iohn . 8 : 12. and this will encourage the poor Souls to go out to him , with their darknesse , when they see that He is sent , as a Light , and as the Truth , to clear up poor souls , that walk in darknesse and have no light : when they see , that it is his place and office to helpe them ; and consider that He is true to his trust , and true and faithful , in all that was committed to Him , it not only will embolden them to come forward to Him , but it will strengthen their hope , and encourage them to waite on . 4. They would stay themselves on Him , as an alsufficient helper , renunceing all other ; crying out , that they will have no light , but His light ; and that they will seek no where else for light , but waite at His door , till He , who is the Sun of righteousnesse , arise in their soul , and come with hailing light in his wings . 5. They would by faith roll and cast their darkened souls , their confused case , their over whelmed hearts , on Him , and leave them there : for He is the only physitian : and the blinde soul must be put in his hand , who can take away the filme , and cause the scales fall off , and make light break in to the soul , and discover to it its condition . 6. It would be useful and very steadable , in such a time of darknesse , for the beleever , to be frequent in acting direct acts of faith on Christ ; that is , be frequent in going to Him , as an alsufficient Mediator , as the only refuge and shadow , for a po●…r weary scoarched soul Esai . 4. last & 32 : 2. And a man shall be as an hideing place from the winde , and a covert from the tempest , as rivers of water in a drye place , as the shadow of a great rock in a ●…eary land : as one who is a strength to the needy in his distresse , a refuge from the storme , a shadow from the heat , &c. Esa. 25 : 4. When the soul is thus overwhelmed with clouds , and doubteth of its interest in Christ , it would then put it out of doubt , by fleeing to Him for refuge from the storme of God's indignation , and lay hold on Him , as He is offered in the gospel ; and thus renew its grips of Him ▪ as the offered alsufficient Mediator : and frequent direct acts of faith will helpe at length to a reflex act . The soul that is daylie running to Christ , according to the covenant , with all its necessities ; and laying hold on Him , as only able to helpe , will at length come to see , that it hath beleeved on Him , and is made welcome by Him , and accepted through Him. So that rëterated acts of faith on an offered Cautioner , and Salvation , will dispel at length those clouds of darknesse , that trouble the soul. 7. Such souls would beware of making their bands stronger , and their darkness greater , by their ●…olly and unwise carriage : for this cause , they would beware , 1. To cry - out in despondency of Spirit , as if there were no hope , and to conclude peremptorily , that they are cut off ; and it is in vaine to waite any longer : for this course will but darken them more , and multiply the clouds over their head . 2. To run away from Christ through unbeleef and dispaire ; for that will make their case yet worse . 3. To walk untenderly and not circumspectly ; for the moe sins appear , the lesse light will be had . O but souls would be tender in all their conversation at that time , and guaird against the least sin , or appearance of evill . 4. To fret and repine against God , because of that dispensation : for that will but entangle the soul more , and wreath the yock straiter about its neck ; and put it self furder out of case to be relieved , and to receive light . 8. Lastly , such would do well not to limite the holy one of Israel , but to waite with patience , till his time come , to speak-in light to the soul ; knowing that such as waite upon Him shall never be ashamed , Esai . 49 : 23. because He waiteth to be gracious ; and therefore blessed are they all that waite upon him Esai . 30 : 18. Quest. But what if for all this , I get no outgate , but my distress and darkness rather grow upon my hand ? Ans. That such a thing may be , I grant , the Lord thinking it fit . ( 1. ) To exercise their faith , dependence , patience , hope , and desire more . ( 2. ) And to discover more unto them their own weakness , faintings , faithlesness . ( 3. ) To shew his absolute power and soveraignity . ( 4. ) To make his grace and mercy more conspicuous & remarkeable at length : and. ( 5. ) To traine them up in away of dependence on him in the dark ; and of leaning to him , when walking in darknesse ; yea and in a way of beleeving , when they think they have no faith at all , and for other holy ends . Yet the soul would not despond ; for there are several things , that may serve to support and beare up the heart , even in that case ; as 1. This is not their case alone : Others have been in the like before ; and many have had the like complaints in all ages , as is known to such as have been acquanted with exercised souls . 2. It may yeeld peace and comfort , to know that they are about duty , when looking to Him , and depending upon Him , and waiting for his light . 3. The promises made to such , as waite for Him , may support the soul , and yeeld comfort . 4. The distinct knowledge and uptaking of their condition , though it be comfortable and refreshing ; yet itis not absolutely necessary . A soul may be a saved soul , though those clouds should continue to its dying day ; and though , as long as they lived , they should never get a clear discovery of their gracious state , but spend their dayes in mourning , complaineing , and crying out of darknesse , &c. 5. Such a soul should think that its much , that he is keeped out of hell so long : and sure , the thoughts of what he is , and of what he doserveth , may make him sober , and not to think much , though he reach not so high , as to see his name written in the book of life . 6. They would know , that full assurance of hope and of faith , is but rare ; and even such as have it , do nor ordinarily keep it long : So that it should not much trouble them , if after all their paines they cannot win at it . 7. If they win to any real ground of hope , how small so ever , they should think much of that ; for many dear to Christ live long , and never know what so much is . 8. It is no small matter , that they are not sincking in the gulfe of inconsideration , and plagued with an indifferency in these matters ; but are made to value Christ and an interest in Him , at such a rate . 9. Their going to Christ with all their wants , laying all on Him ; and their making that their daylie exercise , may keep up their hearts from fainting , yea and fill their souls with joy : for that is really the exercise of faith . And the great and gracious promises are made to such as beleeve , and not to such only , as know they do beleeve . I grant such as know not that they do beleeve , cannot draw comfort from these promises ; yet it is as true , that one may , by reflecting on the actings of his own soul , see and know that really he is going out to Christ , forsaking himself , casting his burden on Him , waiting and depending upon Him : when yet he will not say , that he doth beleeve : and when he seeth this working of soul toward Christ , he is obliged to beleeve , that he beleeveth , and thereupon rejoyce in the hope of the great promises . And however , the very sight and knowledge of this acting and motion of soul , may give them some comfort , though they shall not take it for faith ; because , it is the way of duty , and it is the thing , which the gospel calleth for ; and because they cannot show an instance of any one soul , that did so , and perished . But the truth is , the right understanding of the nature of faith , would cleare many doubts , and prevent many questions . I come to speak a little to the last case , which I shall handle , which is CHAP. XVIII . How we shall make use of Christ , as the Truth , that we may win to right and suteable thoughts of God. This is a case , that much troubleth the people of God. They cannot get right and sutable thoughts of God , which they earnestly desire to have ; nor know not how to win at them . And certane it is , He only who is the Truth , and came out of the bosome of the Father , can helpe here . Therefore , for our use making of Him for this end ; It would be remembered . 1. That the minde of man , through the fall , is nothing but a masse of ignorance and blindenesse ; that the understanding is darkned Ephes. 4 : 17 , 18. And naturally we are in darknesse 1 Iohn . 2 : 9 , 11. Yea under the power of darknesse . Col. 1 : 13. And , which is more , our mindes naturally are filled with prejudice against God and enmity , through wickednesse , naturally resideing there , and which the Prince of the powers of the aire , the Spirit that worketh in the children of disobediance , increaseth and stirreth up . 2. That this evil is not totally taken away , even in the godly , but helped only in pairt : for they see and know but in pairt . 1 Cor. 13 : vers . 13. 3. That hence it cometh to passe , that through the working of corruption , the soul of a beleever can sometime win to no right thought of God at all , or at best to some very narrow , and unsutable conceptions of Him and his wayes : yea sometimes , all the thoughts that they can get of God , are vaine and idle , if not misshapen and blasphemous . 4. That as we are , we cannot see God : for no man hath seen Him Mat. 11 : 27. Iohn . 4 : 46. for He is an invisible God , 1 Tim. 1. 17. Heb. 11 : 27. He dwelleth in light , which no man can approach unto . Him no man hath seen , nor can see 1 Tim. 6 : 16. 1 Iohn . 4 : 12. 5. That all that knowledge of God , which i●… saveing , is to be found in Christ , who is the brightnesse of his glory , & the expresse image of his person . Heb. 1 : 2. and the image of the invisible God Col. ●… . 15. and is for this end come out from the bosome of the Father , that He might acquant us with Him , and with all his secrets Iohn . 1 : 18. Mat. 11 : 27. so far as is needful for us to know . He is God incarnate , that in Him we may see the invisible . Thus God is manifest in the flesh 1 Tim. 3 : 16. and the word was made flesh , and dwelt among us Iohn . 1 : vers . 14. 6. That therefore , if we would see and know God we must go to Christ , who is the temple , in which God dwelleth and manifesteth his glory ; and in and through Him , must we see and conceive of God. The light that we get of the knowledge of the glory of God , must be in the face of Jesus Christ 2 Cor. 4 : 6 , that is , in the manifestations , that Christ hath made of himself , in his Natures , Offices , Ordinances , Works , Dispensations of grace , mediate and immediate &c. And thus doth God , who commanded the light to shine out of darknesse , cause this light of the knowledge of his glory shine into our hearts , viz. in the face of Iesus Christ , that is , in the dispensations of grace in the gospel , which is the glorious gospel of Christ 2 Cor. 4 : 4. and , as it were , the face of Iesus Christ : for , as by the face a man is best known , and distinguished from others ; so Christ is visibly , discernably , and manifestly seen and known , in and by the gospel dispensations ; there are all the lineaments and draughts of the glory of God , which we would know , lively and clearly to be seen . So then , if we would make use of Christ for this end , that we may win to a right sight of God , and suteable conceptions of his glory , we would consider those things . 1. We would live under the sense and through conviction of the greatnesse and incomprehensiblenesse of God , as being every way past finding out : and also under the conviction of our own darknesse , and incapacitie to conceive aright of Him , even as to what He hath revealed of himself . 2. We would know , that what the works of Creation and Providence declare and preach forth of God , though it be sufficient to make Heathens and others , that do not improve the same to a right acknowledging of him , inexcuseable ; as Paul teacheth us , Rom. 1 : 20. yet all that is short of giving to us that saving knowledge of Him , which must be had , and which is life eternal ▪ Iohn . 17 : 2. 3. We would know , that what of God is to be found-out by the works of creation and providence , is more distinctly seen in Christ , and in the gospel . Here is a greater and more glorious discovery of God , and of his glorious attributes , his Iustice , Power , Wisdome , Goodnesse , Holiness , Truth ▪ &c. than can be found by the deepest diveing naturalist , and most wise moral observer of providence , that is not taught out of the Gospel . 4. Yea , there is something of God to be seen in Christ , in the gospel , which can be observed ●…o none of his works of creation , or common providence : there is the grace of God that bringeth salvation , that is made to appear only by the gospel T it 2 : ●…1 . and there is a peculiar kindenesse and love of God toward man , which is only discovered by Christ in the gospel , Tit. 3 : 4. There is that manifold wisdome of God , that mysterie , which was hid from the beginning of the world in God ; that Principalities and powers in heavenly places , the greatest and wisest of naturalists , must learne by the church , wherein that is preached and proclaimed , by the dispensations of the gospel Ephes. 3 : 9 , 10. His mercy pardoning poor sinners , justice being satisfyed , can not be cleared by nature . Nature cannot unfold that mystery of justice and mercy , concurring to the salvation of a sinner , only the gospel can cleare that riddle . 5. We would remember , that all the beames of that glory , which are necessary and useful , for us to know , are , to speak so , contracted in Christ and there vailed , to the end that we may more steadyly look upon them . We may go to our Brother , who is flesh of our flesh , and there , through the vaile of his flesh , see and behold what otherwayes was invisible : as we can look to the sun better shineing in a pale of water , than by looking up immediatly ; so can we behold God and his glory better in Christ , where there is a thinne vail ( to speak so ) drawne over that otherwise blindeing yea killing , glory , than by looking to God without Christ : for alas we could not endure one glance of an immediat ray of divine glory , it would kill us out right . 6. We must then go to Christ , and there see God : for He who seeth Him , seeth the Father also . Iohn 14 : 9. Particularly , we must go to the face of Iesus Christ , that is , that , whereby He hath made himself known , the noble contriveance of the glorious gospel ; wherein all things are so carryed on , as that God is glorified in his Son , in the salvation of poor sinners . The whole work of salvation is laid on Christ , and the Father is glorified in Him , who is his servant and his chosen , whom He upholdeth and furnisheth for the work Esai . 42 : 1 , 2. He is called the Covenant it self : He is the undertaker in the covenant of Redemption , and in the covenant of Grace : all is founded on Him : all the good things of it are given out by Him : all the grace , by which we close with it , and accept of Him , according to it , is given by Him. Now , in this gospel contrivance are all the lines of the glorious face of Christ to be seen : and in that face must we see and discerne the glory of God ; all the rayes of which are centred in Christ , and there will we get a noble prospect of that glorious object . So that all such , as would make use of Christ for this end , that they might come to have right and suteable thoughts and apprehensions of God , must be well acquanted with the whole draught and frame of the gospel ; and so acquanted therewith , as to see Christ the substance , ground , and all of it , and to see Him in every part of it . 7. Whatever we know or learne of God , by his works of Creation or Providence , in the world or about ourselves , we would bring it in here , that it may receive a new tiucture , and a deeper impression . That is done , when we finde and learne something of Christ there ; and are brought nearer Christ thereby ; and made thereby to discover something more of the glory of God in the face of Christ ; or are made to understand better something of the revelation , that is made of God in the gospel ; or moved thereby to improve it better . 8. In all this matter , we must not go without our guide , lest we wander in this wildernesse , and it prove a labyrinth to us . We must take Christ with us all alongs : He must teach us to understand his own face : and to read the glorious characters of that excellent glory , which is to be seen in his face : He must be our interpreter , and teach us , how to read this book , and how to understand what is written therein ; He must give the discerning eye , and the understanding heart : even the Spirit of wisdome and understanding , to take up the mysteries of God. 9. And for this cause , we would by faith lay hold upon the promises of the Spirit , whereby we may be made spiritual , and have our understandings enlightened more and more , to understand the mysterious characters of divine Majesty and Glory . 10. In all this exercise , we would walk with fear , & carry with us impressions of the dreadful Majesty and Glory of God , that we may tremble and feare , and stand in awe , and read what we read of this glory of God in the face of Jesus Christ , this glorious bible , with reverence , and godly fear . And thus may we be helped to win to right and suteable thoughts of God ; yet with all we would , for Cautions , Consider a few things further , as 1. That we must not think , to search out the Almighty unto perfection , Iob. 11 : 7. 2. Nor must we think , to get any one point of God known & understood perfectly : corruption will mix-in itself , do our best ; and our short comeings will not easily be reckoned up . 3. We must beware of carnal●… curiosity , and of unlawful diveing-in in this depth , least we drowne . 4. We would not dreame of a state here , wherein we will not need Christ for this end . Yea , I suppose , in glory , He will be of use to us , as to the seeing of God : for even there , as he is to day , so ●…hall he for ever abide , God and man in two distinct natures and one person : and that cannot be for ●…ought : and as God will be still God , invisible & ●…nsearchable ; so we , though glorified , will remaine ●…ite creatures ; and therefore will stand in need of Christ , that in his glorious face we may see the invisible . He must be our lumen gloriae . 5. We should think it no small matter , to have the impression of this sight upon our hearts , that we cannot see Him ▪ and that we , in this state of sin , cannot get right and sutable apprehensions of Him. I say , the impression of this on our spirits , that is , such a sight of an impossibility to get Him seen aright , as will keep the heart in awe , & cause us walk before Him in feare and reverence , and to humble ourselves in the dust , & to tremble when ever we make mention of his name , or beginne to meditate on Him , knowing how great an one He is , and how dangerous it is to think amisse of Him , & how difficult to get a right thought of him . CHAP. XIX . And the Life . How Christ is the Life . THis , as the former , being spoken indefinitly , may be universally taken , as relating both to such as are yet in the State of nature , and to such as are in the state of grace ; and so may be considered in reference to both , & ground three points of truth , both in reference to the one , and in reference to the other . To wit , 1. That our case is such as we stand in need of his helpe , as being the Life . 2. That no other way but by Him can we get that supply of life ▪ which we stand in need of ; for He only is the Life , excluding all other . 3. That this help ▪ is to be had in Him fully and compleetly : for not only is He able to quicken , but He is called the Life . So that the help , which he giveth , is full , excellent , and compleet . Looking upon the words , in reference to such as are in Nature , they point out those three truthes to us . First . That all of us by nature are dead , standing in need of quickening and of life : for this is presupposed , while He is said to be the Life : and that both legally and reall●… : legally being under the sentence of death , for Adams transgression Rom. 5 : 15. and for that original corruption of heart we have : and Really , the sentence of the law being in part executed ▪ & that both as to the body , & as to the soul. As to the body . It is now subject to death , and all the sorerunners thereof , such as weaknesse , paines , sicknesse , feares , torment , trouble , wearynesse : yea and in hazard of hell fire , and the torments of the second death for ever . As to the soul , it also is many wayes dead , both first in away that is purely penal , and next in a way that is also sinful ; and both wayes , as to what is present , and as to what is future : for as to that which is penal and present . It is ( 1 ) separated from God and his favour Gen. 3 : 8 , 10 , 24. ( 2 ) is under his curse and wrath , whence it cometh to passe , that by nature we are children of wrath Ephes. 2 : 2 ▪ 5. Servants of Satan 2 Tim. 2 : 26. The consequence of which is sad and heavy ; for hence it is that we cannot please God , do what we will : till we be brought out of that state , our ordinary & civil actions , even plowing the ground , is sin . Prov. 21 : 4. Yea out Religious actions , whether natural or instituted , are abomination ; even our sacrifices Prov. 15 : 8. & 31 : 27. & prayers Prov. 2●… : 9. Ps. 10 : 7. Yea and all our thoughts & purpose●… Prov. 15 : 26 ▪ and likewise all our wayes Prov. 15 : 9. As to what is penal and future , it is obnoxious to that everlasting excommunication from the presence of the Lord , and from the glory of his power 2 Thes. 1 : 8 , 9. and to the torments of hell for ever Mark. 9 : 44 , 46 , 48 Luk. 16 ▪ As to what is not only penal , but also sinful , the soul here is under the stroke of darknesse in the understanding , perversenesse and rebelliousnesse in the will , irregularity & disorder in the affections , whereby the soul is unfit for any thing that is good , & prone to every thing that is evil . Rom. 3 : 10 ▪ 20. Ephes. 2 : 1 , 2 , 3. Rom. 5 : 6. & 8 : 7 , 8 , whence proceedeth all our actual transgressions . Iam ▪ 1 : 14 , 15. And moreover sometimes the soul is given up to a reprobat minde Rom. 1 : 28. to strong delusions 2 Thes. 2 : 2. to hardnesse of heart Rom. 2 : 5. horror of conscience Esa. 33 : 14. to vile affections Rom. 1 : 26 and the like spiritual plagues ; which , though the Lord inflict on some only , yet all are obnoxious to the same by nature , & can exspect no lesse , if the Lord should enter with them into judgment . And finally , as to what is future of this kinde , they are , being fuel for Tophet , obnoxious to that malignant , sinful , blasphemous and desperat rebellion against God , in hell for ever more . O how lamentable , upon this consideration , must the condition of such be , as are yet in the state of nature . Oh if it were but seen and felt ! But alas there is this addition to all , that people know no●… this , they consider it not , they beleeve it not , they feel it not , they see it not : and hence it cometh to passe , that 1. They cannot bewail and lament their condition , nor be humbled therefore . 2. They cannot , nor will not , seek after a remedie : for the whole will not trouble themselves to seek after a physician . And sure upon this account , their case calleth for pity and compassion from all , that know , what a dreadful thing it is to be in such a condition : and should stirre up all to pray for them , and to do all they can to helpe them out of that state of sin and misery , which is dreadful to think upon . Should not the thoughts and consideration of this put us all to try and search , if we be yet translated from death to life , and delivered out of that terrible and dreadful state , and made partakers of the first resurrection . It not being my purpose , to handle this point at large , I shall not here insist in giving marks , whereby this may be known , and which are obvious in Paul's Epistles , & to be found handled at large in several practical pieces , chiefly in Mr. Guthries Great interest . I shall only desire every one to consider and examine , 1. Whether or not , the voice of Christ , which quickeneth the dead ▪ hath been heard and welcomed in their soul ? This is effectual calling . 2. Whether or not , there be a through change wrought in their soul , a change in the whole Man , so as all things are become new 2 Cor. 5 : vers . 17 ? 3. Whether or not , there be a Principle of life within ▪ ? And they be led by the Spirit ? 4. Whether or not , there be a living to the glory of the Lord Redeemer ? And when by impartial tryal , a discovery is made of the badness of our condition , should we not be alarmed to look about us , and to laboure by all meanes for an outgate , considering , ( 1. ) How do●…lful and lamentable this condition is . ( 2. ) How sad and dreadful the consequents of it are . ( 3. ) How happy a thing itis to be delivered from this miserable and sinful condition : and. ( 4. ) How there is a possibility of outgate . Finally , It may break a heart of stone to think , how people , that are in such a condition , are so unwilling to come out of it : for , 1. How unwilling are they , once to suspect their condition , or to suppose that it may be bad , and that they may be yet unconverted ? 2. How unwilling are they , to sit down seriously to try and 〈◊〉 the matter , and to lay their case to the touch-stone of the word ? 3. Yea , how unwilling are they , to heare any thing that may tend to awaken them , or to discover unto them the badness of their condition ? 4. How ready to stiffle challenges of conscience , or any common motion of the Spirit , which tendeth to alarme their soul ? 5. How great enemies are they to such ordinances , as serve to awaken sleeping consciences ? 6. And how do they hate such ministers , as preach such doctrine , as may serve to rouz th●…m up , and set them a work about their own salvation ? Secondly , We learne hence . That without Christ there is no imaginable way of delivery out of this natural state of death . No other name is given under heaven whereby we can be saved . Act. 4 : 12. and angels can make no help here , nor can one of us deliver another ; the redemption of the soul is more precious then so Psal. 49 : 7 , 8. Not is there any thing we can do for ourselves , that will availe here ; all our prayers , teares , whipeings , fastings , vo●…es , almes deeds , purposes , promises , resolutions , abstenance from some evils , outward amendements , good morality and civility , outward religiousnesse , yea and , if it were possible , our keeping of the whole law , will not helpe us out of this pit . And we may weary ourselves in such exercises in vaine ; for they will prove but bodylie exercises that profite little . And when in this way , we have spent all our time , parts , spirits and labour , we shall at length see , and say , that we have spent our money for that which is not bread . This should put all of us to try , what itis , which we leane to for life ; and what it is , the consideration whereof giveth us peace and quietnesse , when the thoughts of death , judgment , hell and the wrath of God come upon us , and trouble us : for if it be any thing beside Christ that our soul leaneth to , and that we are comforted by , and found all our hopes upon , we will meet with a lamentable ( oh ! for ever lamentable ! ) disappointment . Be sure then , that our hearts renunce all other wayes and meanes of outgate , out of this death , beside Jesus , the Resurrection and the Life , else it will not be well with us . Thirdly , We see here . That delivery out of this natural state of death , is only had by Christ : for He alone is the Life , and the life that is in Him is suiteable and excellent . Hence he is called the bread of life Iohn . 6 : 35 , 48. The resurrection and the life Iohn . 11 : 25. The water of life Revel . 21 : 6. & 22 : 17. The tree of life Revel . 22 : 2 , 14. The Prince of life Act. 3 : 15. our life Col. 3 : 4. The word of life , and life it self 1 Iohn . 1 : 1 , 2. And as He is a suitable and excellent life ; so is He an alsufficient and perfect life , able every way to helpe us , and to deliver us from all the parts of our death . For 1. He delivereth from the sentence of the law Rom. 5 : 17 , 18. undergoing the curse of the law , and becomeing a curse for us 2 Cor. 5. last . 2. He taketh away the curse and sting of all temporal plagues , yea and of death it self , causeing all work together for good to such as love Him Rom. 8 : 28. He hath killed Him , that had the power of death , that is , the devil Heb. 2 : 14. And through Him , the sting of death , which is sin , is taken away 1 Cor. 15 : 56 , 57. 3. He reconcileth to God , taking away that distance and enmity 2 Cor. 5 : 20. and so He is our peace and peace-maker , purchaseing accesse to us to the Father Ephes. 2 : 14 , 16. & 3 : 12. 4. He also delivereth from the power of sin and corruption Rom. 7 : 24. 5. And from all those spiritual stroakes ; such as blindnesse , hardness of heart , &c : for He is our light , and hath procured a new heart for us , even ●…n heart of flesh . 6. So delivereth He from hell fire , having satisfied justice , and having brought life and immortality to light . And He giveth life eternal , as ●…e see Rev. 2. & 3. Oh! it is sad , that Christ is so little made use 〈◊〉 , and that so many will forsake the fountaine of ●…wing waters , and dig to themselves brocken ciste●…s , that can hold no water ; and slight , despise ●…d undervalue the gospel of Christ , which bringeth life and immortality to light . Oh! if the consideration of this , could move ●…ch , as never found any change in themselves , to ●…to and make use of Jesus Christ , for life : and would for this end , 1. Cry to Him , that He would make them ●…ensible of their deadnesse , and waken them out of their deep sleep . 2. Cry to Him , to set them a work to renunce ●…ll other helpe beside his , as being utterly unable ●…o quicken , and put life in them . 3. Cry to Him , that He would draw and determine their souls , to a closeing with Him by faith ●…lone , to a hearing of his voice , to an obeying ●…f his call , to a following of his direction , to a giving up of themselves to Him , leaning to Him , ●…d waiting for all from Him alone : in a word , to ●…ake Him for their life in all points , and to leane ●…o Him for life , and to expect it from Him , through ●…th in the promises of the gospel . Next . This being spoken to the disciples , whom ●…e suppose to have been beleevers , it will give us ●…round to speak of it , in reference to beleevers , and 〈◊〉 yeeld three points of truth , which we shall briefly ●…ch , and then come to speak of use-making of ●…hrist , as the Life , in some particular cases . First . It is here clearly presupposed , that even beleevers have need of Christ to be life unto them ; & so have their fits of deadnesse . If it were not so , why would Christ have said to beleevers , that He was life ? And daylie experience doth abundantly confirme it . For 1. They are oft so weak and unable to resist temptation , or to go about any commanded duty , as if they were quite dead . 2. They are oft so borne down with discouragement , because of the strength of opposition , which they meet with on all hands ; and because of the manifold disappointments , which they meet with ▪ that they have neither heart nor hand ; and they faint and sit up , in the wayes of the Lord ; and cannot go thorow difficulties , but oftim●… lye by . 3. Through daylie fighting , and seeing no victory , they become weary and faint hearted ; so that they lie by as dead ; Esai . 40 : 29. 4. They oft fall sick and decay , and have need of restauration and quickning . 5. The want of the sense of God's favour , and 〈◊〉 the comforts of the holy ghost , maketh them 〈◊〉 dwine , and droup , and look out as dead . 6. While under soul desertions , upon one account or other , they look upon themselves as f●… among the dead , that is ▪ as dead men ▪ of the society of the dead , with Heman Psal. 88. 7. Yea many times , they are as dead men ●…d captive in chaines of unbeleef , and corrup●…ons , as we see David was , when his hea●… panted , and his strength failed him , and 〈◊〉 light of his eyes was gone from him Psal. 38 : 10. 8. Many times the frequent changes , and ups and downs they meet with , take all courage and heart from them ▪ that they become like men tossed at sea , so as they have no more strength . And many such things befall them , which make them look as dead , and to stand in need of quickening , reviveing and strengthening cordialls from Him , who is the Life . And thus the Lord thinketh good to dispense with his owne people . 1. That they may be keeped humble , and know themselves to be indigent creatures , needing influences of life daylie . 2. That they may have many errands to Him , who is the Life , and have much to do with Him , and depend upon Him continually . 3. That He may shew himself wonderful , in and about them , giving proof of His skill in quickening the dead , and in bringing such thorow unto everlasting life , who were daylie , as it were , giving up the ghost , and at the point of death . 4. That heaven may be heaven ; that is , a place where the weary are at rest Iob. 3 : 17. and the troubled rest 2 Thes. 1 : 7. And where the inhabitants shall not say they are sick Esai . 33 : vers . 24. 5. That they may be taught more the life of faith and of dependence on Him , and trained up in that way . 6. That He may be owned , acknowledged and submitted unto , as a Soveraigne God , doing what He will ▪ in heaven and in earth . For all this , there is no cause , that any should take up any prejudice at christianity : for , for all this , their life is sure , and the outgate is sure and saife . Nor would they think it strange , to see beleevers oft mourning and drouping , seing their case will oft call for new supplies of life . Their fits are not known to every one ; nor doth every one know what lyeth sometime at their heart . Nor would they think it such an easie matter , to win to heaven , as they imagine , and so deceive themselves . The righteous are saved through many deaths . And as for beleevers , They would not think it strange , to meet with such fits of deadnesse ; nor thence conclude , that all their former work was but delusion , and that they are still into the state of nature . But rather observe the wisdome , faithfulnesse and power of God , in bringing their brocken shipe thorow so much brocken water ; yea and ship wracks ; and his goodnesse in ordering matters so , as they shall be keeped humble , watchful , diligent , and constant in dependence upon Him , who is and must be their life , first and last . And hence learne a necessitie of living alwayes neare to Christ , and depending constantly upon Him by faith ; for , he being their life , they cannot be without Him , but they must die and decay . Secondly , We hence learne . That under all these fits of deadnesse , to which his people are subject , nothing without Christ will helpe . Not 1. All their paines in and about ordinary meanes , prayer , reading , hearing , meditation , conference &c. They will all cry out , that help is not in them : for He is the Life . 2. Nor extraordinary duties . Such as fasting and prayer , and vowes , these will never revive & quicken a drouping or fainting sickly soul : for they are not Christ ; nor the Life . 3. Nor will a stout couragious Spirit , and resolution of heart avail . If He , who is the Life ▪ breath●… not , all that will melt away , and evanish . 4. Nor will the stock of habitual grace , which remaineth in the soul , be sufficient to quicken and revive the sick soul : if the Life breath not on these habites , and if new influences of life and strength flow not in upon the soul , and new rayes come not down from this sun of righteousnesse , to warme the frozen soul , the habites will lye by as dead . 5. Far lesse will their great gifts and enduements helpe them out of that dead condition : all their light and knowledge , without the influences of this Life , will prove weak and insufficient for this end and purpose . 6. Nor will sound , pure , and lively like ordinances work out this effect : for till He look down , all those ordinances may prove dead and deadning to them . It were good if beleevers were living under the conviction of this daylie , and , by their practice and carriage , declareing that they believe , that Christ only is the Life , and that they must live in Him , and be quickened and revived through Him alone . Thirdly , We see hence ▪ That Christ is the Life ▪ that is , one that sufficiently , yea and abundantly , can helpe the beleever , while under those fits of deadnesse , which have been mentioned , and the like . There is in him a rich supply of all things , that tend to revive , encourage , strengthen , and enliven : soul , under spiritual deadnesse and fainting . Therefore is He called the Life ; as having in Him all that , which is necessary for , and answereable to souls under spiritual sicknesses , distempers , desertions , fainting & swooning fi●…es , &c. for with Him is the fountaine of life Psal. 36 : 9. and He itis that upholdeth the soul in life Psal. 66 : 9. and can command the blessing , even life for evermore Psal. 13 3 : vers . 3. For further clearing of this , we would consider those things . 1. That He is God , equal with the Father in power and glory , and thereby hath life in himself Iohn . 5 : 26. and can quicken whom He will. vers . 21. By this He proveth there his own godhead & equality with the Father . So Iohn . 1 : 4. Itis said that in Him was life ; and that life was the light of men , whereby also his Godhead is confirmed . This should be firmly beleeved , and rooted in our hearts , as being the ground of all our hope , comfort and life : for were it not so , that our Mediator were the true God , all our hopes were gone , our comforts could not be long lived , and our life were extinct . 2. As mediator God-man , He is fully and througly fournished to quicken and enliven his members and followers , first and last : and all alongs their life must be hid with Christ in God , for in Him dwelleth the fulnesse of the godhead bodyly Col. 2 : 9. as mediator he is called a tree of life Prov. 3 : 18. quickening and enlivening all that feed upon Him ; and the bread of life . Iohn . 6 : 35 , 48. Yea because of power and authoritie to commmand life to the dead soul ▪ He is called the Prince of life Act. 3 : 15. and as a living quickening stone , he giveth life to all that are built upon Him 1 Pet. 2 : 4. Yea as being fully fitted and fournished for this work , He calleth himself the resurrection and the life Iohn . 11 : 25. This should be riveted in our hearts , as a comfortable and encouraging truth . 3. Of this stock of life , and quickening and reviveing grace , which He hath gote , and is furnished withal , as Mediator and Redeemer of his people , He is communicative : of his fulnesse do we receive , and grace for grace Iohn . 1 : 16. He gote it , that He might give it out ; and that from Him as an head it might flow out unto his members , and therefore He is the bread that came downe from heaven , and giveth life to the world Iohn . 6 : 35. Yea He giveth eternal life to all his sheep Ioh. 10 : 28. and He is come for this end , that his sheep might have life Iohn . 10 : 10 ▪ Therefore hath he taken on such relations , as may give ground of confirmation of this , as of an head , of a stock or root , and the like . This consideration is strengthening and reviveing . 4. He communicateth of this stock of life , and of reviveing strength , which He hath , most sweetly , and on most easie tearmes . So that ( 1. ) Such as seek him shall finde life by Him Psal. 69 : 32. ( 2. ) Yea such as know Him , shall not misse life . Iohn . 17 : 3. 1 Iohn . 5 : 20. ( 3. ) If we will beleeve on Him and rest upon him , we have life , first and last Iohn . 3 : 15 , 16 ▪ 36. & 6 : 40 , 47. 1 Tim. 1 : 16. ( 4. ) If we will come to Him Iohn . 5 : vers . 40. and cast our dead soul upon him ▪ we shall live . ( 5. ) If we will heare his voce Esai . 55 : 3. and receive his instructions we shall live ; for they are the instructions of life . ( 6. ) Nay , if the soul be so dead , that it can neither walk , nor hear , if it can but look to Him , he will give life Esai . 45 ; 22. 7. And if the soul be so weak , that it cannot look , nor lift up its eyes ; yet if it be willing , He will come with life Revel . 22 : 17. Oh! if this were beleeved . 5. As he is communicative of that life , which he hath goten as Head , and that upon easie tearmes ; so He giveth out of that life liberally , largely , abundantly ; yea more abundantly Iohn . 10 : 10. The water of life , which He giveth , is a well of water springing up to everlasting life Iohn . 4 : 14. Therefore he alloweth his friends to drink abundantly Cant. 5 : 1. 6. Yet it would be remembered , that , He is Lord and master thereof , and Prince of this life , and so may dispense it and give it out , in what measure He seeth fit , and He is wise to measure out best for his own glory , and to their advantage . 7. All this life is sure in Him , none of his shall be disappointed thereof . His offices , which He hath taken on ; and his commission , which he hath of the Father , abundantly cleare this ; and love to his will not suffer him to keep up any thing , that i●… for their advantage . He is faithful in his house as a Son : and will do all that was committed unto Him to do . The whole transaction of the covenant of Redemption and Surety-sh●…pe , and all the promise●… o●… the new Covenant of grace confirme this , to be a sure truth : so that they that have Him have life . 1 Iohn . 5 : 12. Prov. 8 : 35. 8. Yea all that is in Christ contributeth to this life and quickening ; His Words and Doctrine , are the words of eternal life Iohn . 6 : 63 , 68. Phil. 2 : 16. His Works and Wayes are the wayes of life Act 2 : 28 ▪ His Natures , Offices , Sufferings , Actings , and all He did as Mediator , concurre to the quickening and enlivening of a poor dead soul. 9. This fulness of life , which He hath , is fully suited to the beleevers condition , in all points , as we shall hear . 10. This life is eminently and transcendently in Him , and exclusively of all others . Itis in Him , and in Him alone ; and itis in Him , in a most excellent manner . So that He is the Life , in the abstract ; not only a living head , and an enlivening head ; but Life it self , the Life , the Resurrection and the Life . CHAP. XX. Some general uses . BEfore we come to speak of some particular cases of deadnesse , wherein beleevers are to make use of Christ , as the Life ; we shall first propose some useful consequences and deductions from what hath been spoken of this life , and. First . The faith of those things , which have been mentioned , would be of great use and advantage to beleevers : and therefore they should study to have the faith of this truth fixed on their hearts , and a deep impression thereof on their spirits , to the end , that 1. Be their case and condition what it will , they might be keeped from dispaire , and despondency of spi●…it , from giving over their case as hopless ; and from looking upon themselves as irremediably gone . The faith of Christs being Life , and the Life , would keep up the soul in hope , and cause it say ; how dead so ever my case be , yet Life can help me , and He , who is the resurrection and the Life , can recover me . 2. Yea , be their case and condition what it wil , they would have here some ground of encouragement , to goe to Him with their dead soul , and to look to Him for helpe , seing He is the Life , as mediator , to the end He might enliven and quicken his dead , fainting , swooning members , and to recover them from their deadness . 3. They might be freed from many scruples and objections , that scar and discourage them . This one truth beleeved would cleare up the way so , as that such things , as would have been impediments and objections before , shall evanish and be rolled out of the way now : such as are the objections taken from their own worthlesness , their long continuance in that dead condition , and the like . 4. They might hereby likewise be freed from that dreadful plag●…e and evil of jealousie , whereby the soul is oft keeped aback from comeing to Christ : for they feare , He will not make them welcome ; they doubt of his love and tendernesse , and questione his pity and compassion ; yea their jealousie maketh them to doubt of his faithfulnesse . So that the faith of this truth would cure this jealousie , and deliver the soul therefrom , and open a way for the soul to come forward with boldnesse and confidence . 5. They might also be hereby helped to waite with patience , and to be still and quiet under the Lord 's various dispensations : so as they would not frete nor repine against him , knowing that He would prove himself to be Life , even the Life , in his own good time : so that the soul would paitiently waite at his door , till He were pleased to look out , and with his look convey life in to their dead soul. 6. They might be preserved hereby from looking out to , or expecting any help from , any other arth : knowing that He alone is the Life , and so , that help can no where else be had . The faith of this truth would guaird from many sinistrous wayes , which the soul , in a time of straite , is ready to run to , for reliefe : for hereby would it see , that neither instruments , nor meanes , nor outward administrations , nor any thing of that kinde , can quicken their dead soul ; and that He , and He alone , must breathe - in life into them , as at first , so now againe . Secondly , May we not see and observe here great matter of admiration , at the goodnesse and rich bounty of God towards his people , who hath found out and condescended upon such a sure , saife and satisfying way , whereby he becometh all things to his ●…ple , which they stand in need of ; and that notwithstanding 1. That we are most unworthy of any such dispensation of grace at his hands . 2. That we too oft are too desirous of other guests in our hearts , beside Him. O How much corruption , sin and death lodge we within our souls ! and how more desirous are we oftimes of death , than of life ! 3 , That we little improve the noble advantages for life , which we have granted unto us : yea many a time we abuse them ; and this He did foresee , and yet notwithstanding would condescend thus unto us . 4. That we do little expresse our thankfulnesse for such mercies . But not for our sakes hath He done this , but for his owne names sake : for noble and holy ends hath He resolved upon this course ; as 1. That He might be all and in all Col. 3 : 11. and they nothing . That He alone might fill all in all Ephes. 1. ult , and they be empty & nothing without Him. 2. That He might weare the glory of all ; for of Him , and through Him , and to Him , are all things Rom. 11. last , and that no man might share therein . 3. That Man might be His everlasting debtor , and cast downe , in testimony thereof , his crowne at His feet , who sitteth on the throne , as those did Revel . 4 : 10. and might c●…y out with these same elders vers . 11. Thou art worthy O Lord , to receive glory & honour and power &c. and with those Chap. 5 : 12. worthy is the lamb that was staine , to receive power , and riches , and wisdome , and strength , & honour , and glory , and blessing . 4. That mans mouth might be stopped forever , and all boasting excluded : for man is a proud creature , and ready to boast of that , which is nothing and vanity . Now God hath chosen this noble way of the covenant of grace , that man might boast no more . Where is boasting then ? It is excluded . By what law ? by the law of works ? no , but by the law of faith , sayeth the Apostle , Rom. 3 : vers . 24. 5. That all might be sure to the poor chosen beleever . The Lord will not have the stock of life , any longer to be in mans own hand : for even Adam , in the state of innocency , could not use it well , but made shipewrack thereof , and turned a bankerupt : much more would man now do so , in this state of sin , in which he lyeth at present ; therefore Hath God , out of love and tendernesse to his chosen ones , put all their stock in the hand of Christ , who is better able to manage it , to God's glory and mans advantage , being faithful in all things , and a trusty servant , having the fulnesse of the Godhead dwelling in Him bodyly . Therefore ( sayeth the Apostle Rom. 4 : 16. ) It is of faith , that it might be by grace , to the end , the promises might be sure to all the seed . 6. That beleevers might have strong consolation , notwithstanding of all the opposition of enemies without and within , when they see that now their life is hid with Christ in God Col. 3 : 3. and that their life is in their Head : they will not feare so much devils and men without , nor their own dead and corrupt hearts within . Thirdly , How inexcuseable must all such be , ( 1. ) Who will not lay hold on this life , on Jesus who is the Life , sure life , yea everlasting life ? ( 2. ) Who seek life any other way , than by and through Him , who is the Life ? ( 3. ) Who oppose this way of life , and not only reject the offers of it , but prove enemies to it , and to all that carry it , or preach it ? Fourthly , Here is strong encouragement to all , that would be at heaven , to enter into this gospel way , which is away os life . Such need not fear that their Salvation shall not be throughed , let Satan and all their adversaryes do what they can , all that enter into this way shall live : for the way it self is life , and nothing but life . So that here all objections are obviated : life can answere all . If the believer fear , that he shall never win thorow difficultyes , he shall die by the way , or by fainting , succumbeing and swooning , dishonour the profession , and at length f●…ll - off and apostatize , or dispaire and give over all hope ; Here is that , which may answere and obviat all : life can quicken , and who can perish in the way , which is the way of life , an enlivening way , yea the way , which is life it self ; yea the Life , in a singular and eminent manner ? Fiftly , Here is ground of reproof even of beleevers . who , though they have come to Christ , yet do not live in Him , as they ought ; do not walk in Him , with that livelinesse , activity , which is called for : but 1. Leane too much to their owne understanding ▪ gifts , or graces ; and think thereby to ride - out stormes , and to wade thorow all difficulties , whileas , if He who is the Life , do not breath upon us , all that will faile us , in the day of tryal : our understanding and pairts or gifts may drie up , and our graces may whither and decay , and goe backward . 2. Rest too much an duties ; when they should in them goe to Him , who is the Life ; for only in Him is life to be had ; and Him should they seek to in the ordinances ▪ that they might have life from Him , in those outward duties : and this appeareth in their way of going about duties , without that dependence on Him , & single eyeing of Him , which is called for ; as also by their freting and repineing , when duties do not their business , as if life lay all in duties : and concludeing all will be right , because they get duties somewhat tolerably performed ; and on the contrary desponding , when duties fall heavie on them , and they finde themselves indisposed for duty : all which clearly evinceth , that they lay too too much weight on duties ; whileas it would be otherwayes with them ▪ if they were purely depending on Christ , and looking for all from Him. 3. Desponde too soon , because they get not help●… and reliefe instantly ; or because they are not preserved from every degree of fainting . 4. Neglect to make use of Him , and to come to Him , with all their wants , failings and necessities , as they ought : or come not with that freedome and boldnesse , which the gospel grounds allow . Sixtly . This preacheth out the woful misery of such , as are strangers to Christ : for being strangers to the Life , they have no life , they are dead , and death is ingraven on all they do ; even though 1. They should be very diligent in external duties , yea and outstripe many true beleevers ; as the pharisees had their fasts twice a week . Luk. 18. 2. They should be eminently gifted , able to iustruct others , and to speak of the mysteries of the gospel , to good purpose and to edification : for such gifts of knowledge and utterance may be , where the lively operations of the grace of Christ are not ; and consequently , where Christ is not , 〈◊〉 the Life . 3. They should seem eminent in all their outward carriage , and seem to carry most christinaly in all their walk , and appeare most devout in the matter of worshipe . 4. And they should have something more than ordinary ; even taste of the heavenly gift , & be made partakers of extraordinary gifts of the holy ghost , yea and taste the good word of God , and the powers of the world to come . Heb. 6 : 4 , 5. Seventhly . This discovereth the noble advantage of such , as have accepted of Christ for their life . Their condition is happy , sure , desirable & thriveing ; for Christ is theirs , and life is theirs ; because Christ , who is the Life , is theirs Objection . 1. But some wicked person may say , we see not that happy and advantagious condition of such , as go for beleevers ; for we observe them to be as little lively oftimes , as others , and as unfit for duties ; yea and sometimes , as much subject to sin and corruption , as others . Answere . 1. However it be with them , either in thine eyes , or possibly in their own , sometimes ; yet thou may hold thy peace : for in their worste condition , they would not exchange with thee , for a world . In their deadest-like condition , they are not voide of all life , as thou art , notwithstanding all thy motions , and seeming activenesse in duty ▪ because all thy motion in and about duty is but like the moveing of childrens puppies , caused by external motives , such as a name , applause , peace from a natural conscience , or the like ; and not from any inward principle of grace and life . 2. Howbeit they sometimes seem to be dead ; yet they are not alwayes so ; life doth really worke sometimes in them : whereas there was never any true or kindly motion of life in thee . 3. There may be more life in them , yea life in motion , when they seem to be overcome with some lusts or corruption , yea when really they are overcome ; then beholders , that are strangers to the heart , can observe : for when temptation is violent , as having the advantage of the time & place , of the constitution of the body , and the like , it argueth no small degree of life , and of life in motion , to make some resistance and opposition thereunto , though at length he should be overcome thereby . And this opposition and resistence , flowing from a principle of grace , speaketh out life , though corruption , having the advantage , should at that time over - power the motion of life , and carry the man away . 4. If it be not otherwise with beleevers than is objected , they may blame themselves : for not improveing Christ better for life . Obj. 2. But some , who are true beleevers , will object the same , and cry out of themselves as dead ; and say , they finde not that livelinesse & activity in their souls , that will evidence Christ , the Life , dwelling and working in them . Ans. It may be they prejudge themselves of that lively frame , they might enjoy , and so wronge themselves . 1. In not exere●…eing faith on Christ , nor drawing life from Him through faith . The life which they live should be by faith Gal. 2 : 20. How then can such as do not eat become fat ? by faith we feed on Christ. 2. In not watching , but giving way to security , and thereby encourageing and strengthening the adversary , as we see in David : when they stand not on their watch towre , they invite Satan to set on ; and he is vigilant enough , and knoweth how to take his advantage , and to improve his opportunity . 3. In giving way to leazinesse and not stirring up themselves , as we see in the Bride Cant. 3 : 1. & 5 : 3. When they stirre not up the grace of God , which is in them , how can they belively ? If grace be laid by , it will contract rust . The best way to keep grace lively , is to keep it in exercise , how little so ever it be . 4. By their rashnesse , walking without feare , as is to be observed in Peter , whe●… he slipped so foulely . When through their want of circumspection , they precipitate themselves into danger , and cast themselves among their enemies hands , is it any wonde●… , that it goe not with them , as they would ; and that they provock God to leave them to themselves , that they may know what they are , and learne afterward not to tempte the Lord , and to walk more circumspectly ? 5. By leaning too much to their attainements , and not looking out for new influences of grace and life . Hereby they provock God to let them know to their expences , that for as great a length as they are come , they must live by faith , and be quickened by new influences from the Spirit of life . 6. So they may wronge themselves through their ignorance of Christ , and of the way of makeing use of Him : and if they , through unacquantednesse with Christ and the right way of improveing the fulnesse that is in Him , misse the fruit and advantage , which otherwise they might have , they can only blame themselves . 7. They may also prejudge themselves , by their self love , self esteem , self seeking , self pleasing &c. which piece and piece will draw them off Christ , and cause them forget the way of sucking life from Him , who is the fountaine of life . 8. When they give way to small sins , they open a door for greater ; and they lose thereby their tendernesse , and so provock the Lord to withdraw : and this is another way , whereby they prejudge themselves of that benefite of livelinesse , which they might otherwise have . 9. So also by wordly mindednesse , which alienateth their minde from God : and. 10. By their impatience and fret●…ing and repineing against God , and his wi●…e dispensations , they also prejudge and wrong themselves : for while they are in that mood , they can not , with ●…e composednesse of Spirit , go to Christ , and draw life from Him through faith . Obj. 3. But is there not even some of those , who are most tender , that compleane of their deadnesse and shortcomings ? Ans. 1. It may be that they complaine without cause ; & that they have more cause of rejoyceing . and of blessing the Lord , for what He hath done to them , than of complaineing . 2ly . Their complaineing will not prove the want of life , but the contrare rather : for when they complaine most , they must be most sensible , if their complaints be real , and not meerly for afashion ; and sense is a manifest evidence of life . 3ly . It would be remembered , that the Lord can make their failings and shortcomings contribute to the furthering of their life ; as we see it did in Peter . 4ly . It would also be remembered , that Christ doth not distribute and give out of this life to all his members and followers , in a like measure ; but to some more , and to others lesse , according as He seeth it meet and convenient , both for his own glory and their good . He hath more service for some , than for others : and some He will imploy in greater and more difficult work , which will call for more life ; and others He will imploy in common work , which will not call for such an eminent degree of life . 5ly . And upon the same account , He may think it good , to give to the same person a larger measure of grace at one time , than at another . 6ly . And that for wise reasons and noble ends , as 1. That all may see , how absolute He is in his dispensations : a Soveraigne , that doth with his owne what He will , and will not give an account of any of his wayes or communications ▪ to us . 2. That we may learne submission , and quietly to stoup before Him , whatever measure He be pleased to dispense towards us . 3. That we may learne , to depend upon Him , more closely all alongs ; and in all our wayes to acknowledge Him. 4. That we may learne , to exercise patience , which must have its perfect work , in waiting upon Him , as a great king . This is his glory , and itis the testifying of our homage to Him. 5. He will traine us up so , as to be welcontented and satisfied , if He bring us home at length , though not with such a convey of the graces of his Spirit , as we would wish . 6. That we may see and read our dayly obligation to Christ our life , and the dayly need we have of his keeping our life in , by fresh ga●…ls of his Spirit , and new heavenly influences . 7. And that getting new proofs of his kindnesse ●…nd faithfulnesse , we may give Him new songs of praise daylie and so expresse our thankfulnesse to Him , which will tend to set forth his glory . Eightly . This may point out unto beleevers , several duties , to which they are called : we shall name some few of many : as 1. That they should rejoyce , and be comforted , in the thoughts of this , that they have such a compleet Mediator , one that is throughly furnished , and made all things for them ; not only the Way , and the Tru●…h ; but the Life also . 2. The thoughts of this should also stirre up to wondering at the wisdome , graciousnesse and goodnesse of God ; & to thankfulnesse for providing such an alsufficient way for them . 3. This should also encourage them under all temptations , faintings , backsets and fits of deadness , that they fall into , that there is one , who is the Life : and that He , whom their soul hath chosen , is the Life , and so fully able to quicken and enliven them . 4. This should teach them humility , and not to be proud of any thing they have ▪ or do : for it is He , who is the Life , who keepeth them in life , and helpeth them to any duty ; yea it is life , that worketh all in them . 5. And likewise it should teach them to acknowledge Him , to whom they are obliged , for any thing they do , for any life they have , or any acts or frutes of life that appeare in them ; and to be thankful to Him therefore . 6. And mainly , They should here read their obligation and duty , to improve this advantage , and to draw life out of this fountaine , and so live by this life ; act and do all in and through this life ; and so be quickened by this life , in all their fits of deadnesse : and for this cause would keep those things in minde , ( 1. ) That they should live in a constant conviction of their own weaknesse , deadnesse and inability to do any acts of life , of themselves ; and far lesse to recover themselves out of any distemper and fit of deadnesse , which they fall into . ( 2. ) That they should live in the faith of this . That there is life enough in Him , who is the Life , to do their businesse . They should be perswaded of His alsufficiency . ( 3. ) That He is not only an alsufficient deliverer , able to deliver a soul , that is , as it were , rotting in the grave , and to cause the dead to heare his voice and live ; but also most willing and ready to answere them , in all their necessities , according to wisdome , and as He seeth it is for his glory , and their souls advantage . The faith of this is necessary , and will be very encourageing . ( 4. ) That they should go to Him , how dead-like so ever their condition be , and by faith roll their dead case upon Him , who is the Life . ( 5. ) That they should pray upon the promises of grace and influence , even out of the belly of hell , or of the grave , with Ionah Cap. 2 : 2. for He is faithful and true , and tender - hearted , and will heare and give a good answer at length . ( 6. ) That in the exercise of faith and prayer , they should waite with patience , till He be pleased to come , and breath upon the dry bones , and till the ●…un of righteousnesse arise on their souls , with healing 〈◊〉 his wings . But of this more particularly , in the following cases , which now we come to speak a little unto , of purpose to cleare up more fully , how the beleever is to make use of Christ , as the Life , when he is under some one distemper or other , that calleth fo●… life and quickening from Christ the Life . We cannot handle distinctly all the particular cases , which may be brought under this head , it will suff●… , for clearing of this great duty , to speak to some few . CHAP. XXI . How to make use of Christ as the Life , wh●… the beleever is so sitten-up in the wayes of God , that he can do nothing . SOmetimes the beleever is under such a distemper of weaknesse and deadnesse , that there is almost no commanded duty , that he can go about : his heart and all is so dead , that he cannot so much as groan under that deadnesse . Yea he may be und●… such a decay , that little or no difference will be observed betwixt him and others , that are yet in nature ; and be not only unable to go actively and livelily about commanded duties , yea or to 〈◊〉 astle from under that deadnesse ; but also be so dead ▪ that he shall scarce have any effectual desir●… or longing to be out of that condition . Now ▪ in speaking to the use making of Christ , fo●… quickening in this dead case , we shall do tho●… things 1. For clearing of the case , we shall shew how probably it is brought on . 2. How Christ is life to the soul in such a case , as this . 3. How the beleever is to make use of Christ for life , in this case ; and , 4. Further cleare the matter , by answering a question or two . As to the first . Such a distemper as this may be brought upon the soul , 1. Through some strong and violent temptation , from without , meeting with some evil disposition of the heart within , and so surprizeing & overpowering the poor soul , as we see in David , & Peter . 2. Through the cunning and slight of Satan , stealing the beleever , that is not watchful enough , insensibly off his feet , and singing him asleep by degrees . 3. Through carelesnesse , in not adverting at first to the beginnings and first degrees of this deadnesse and upsiting , when the heart beginneth to grow formal , and superficial in duties , and to be satisfied with a perfunctorious performance , without life and sense . 4. Through thortureing of conscience , in light ●…nd smaller matters : for this may provock God to ●…et conscience fall a sleep , & so the soul shall become more untender , and scruple little , at length , at greater matters ; and thus deadnesse may come to an hieght , God ordering it so , for a further punishment to them , for their ▪ untendernesse and uncircumspectnesse . 5. Through their not stirring up themselves , and shaking off that Spirit of lazinesse and drousinesse ▪ when it first ceaseth upon them ; but , with the sluggard , yet another slumber , & another sleep , and a folding of the hands to sleep . 6. Continuing in some known sin , and not repenting of it , may bring on this distemper , as may be observed in David . As to the Second particular ; Christ is life to the soul in this case ; in that 1. He keepeth possession of the soul : for the seed remaineth , the root abideth fast in the ground , there is life still at the heart , though the man make no motion ; like one in a deep sleep , or in a swoon , yet life is not away . 2ly . He is due time awakeneth , and rouzeth up the soul , & so recovereth it out of that condition , by one meane or other , either by some alarme of judgment and terror , as He did David ; or dispensation of mercy and tenderness , as He did Peter . And usually He recovereth the soul 1. By discovering something of this condition ▪ by giving so much sense and knowledg ; and sen●…ing so much light , as will let the soul see , that it 〈◊〉 not well , and that it is under that distemper of lifelesness . 2. By discovering the dreadfulness of such a condition , and how hazardous it is to countinue therein . 3. By puting the soul in minde , that He 〈◊〉 the Life , and the resurrection ; and through th●… stirring up of grace airting the soul to look to Him for quickening and outgate . 4. By raseing up the soul at length out of that drouziness , and sluggish folding of the hands to sleep , and out of that deep security ; and putting it into a more lively , vigilent and active frame . As to the Third . The beleever , that would make use of Christ , for a recovery out of this condition , would minde those duties . 1. He would look to Christ , as the light of Men , and the enlightner of the blinde ; to the end , he may get a better and a more through discovery of of his condition ; for it is halfe health here to be sensible of this disease . The soul that is once brought to sense , is halfe recovered of this feaver and lethargie . 2. He would eye Christ , as God , able to cause the dead and dry bones to live , as Ezech. 37. and this will keep from despondency and despaire ; yea it will make the poor beleever conceive hope , when he seeth that his physitian is God , to whom nothing is impossible . 3. He would look to Him also , as Head and Husband , an Life to the poor soul , that adhereth to Him ; and this will strengthen his hope & expectation : for he will see , that Christ is ingadged , to speak so , in point of honour , to quicken a poor dead and lifeless member : for the life in the head is for the good of the whole body , and of every member of the body , that is not quite cut off : and the good that is in the husband is forthcoming fo●… the reliefe of the poor wife , that hath not yet gotten a bill of divorce . And Christ , being Life & the Life , he must be appointed for the releife , the quickening , & recovering from death of such as are given to Him , that they may be finally raised up at the last day , He must presente all his members lively in that day . 4. He would by faith wrape himself up in the promises , and lie before this Sun of righteousness , till the heat of his beames thaw his frozen heart , and bring warmth into his cold and dead soul , and thus renew his grips of Him , accepting of Him , as the Life , and as his Life . Christ himself tells us Iohn . 6 : 40. That this is the Fathers will , that hath sent Him , that every one which seeth the Son , and beleeveth on Him , might have everlasting life , and He will raise him up at the last day . Faith closeing with Him , as it was the meane of life at first , so will it be the mean of recovery out of a dead distemper , afterward . 5. He would mourne for such sins and provocations , as he discovereth in himself to have caused and brought on this distemper . Repentance and godly sorrow for such evils , as have sinned Christ and life away , is a way to bring life back againe . 6. He would be sure to harboure no known sin in his soul , but to set himself against every known evil , as an enemie to the life and recovery , which he is seeking , 7. He must waite on Christ his Life , in the appointed meanes : for that is the will of the Lord , that He should be waited - upon there , and sought for there . There is little hopes of recovery for such , as lay aside the ordinances . Though the ordinances without him cannot revive or quicken a poor soul ; yet if He hath condescended so far as to come with life to his people , in and through the ordinances , and hath appointed us to waite for Him there , we must be willing to accept of all his condescensions of love , and seek him and waite for Him there , where He hath said , He will be found . 8. In going about those ordinances of life , He would beware of putting them in Christ's room : that is , He would beware of ▪ thinking , that ordinances will do his business : as some ignorantly do , who think that by praying so often a day , and reading so much , and hearing so much , they shall recover their lost lively frame , when ( alas ! ) all the ordinances without Him signifie nothing . They , without Him , are cold and lifeless , and can never bring heat or warmth to a cold soul. It is He in the ordinances whom they are to seek , and from whom alone life is to be expected , and none else . 9. Though life lyeth not in the ordinances , as separated from Christ , and life is to be expected from Him alone ; yet he would beware of going about the ordinances in a careless , superficial and indifferent manner : for this will argue little desire after life , and will bring-on more deadness . The ordinances than should be gone about seriously , diligently , and with great carefulness , yea with such earnestness , as if life were to be had in them ; and yet with such a single and pure dependence on Christ for life , as if we were not about the ordinances at all . This is the right way of going about ordinances . 10. He must in all this waite with patience , without freting or quarrelling with Him , for his delaying to come ▪ He must waite with much humility . It becometh not him , who hath ▪ through his folly , sinned life away to quarrel now with God , because he restoreth him not againe to life , at the first asking . He may be glade if at length , after long seeking , waiting and much diligence , He come and restore to him the joy of his salvation , and if he be not made to lie as a bedrid all his dayes , for a monument of folly , in sinning away his life , strength and legs , as he did . 11. He must beware of giving way to any thing , that may increase or continue this deadnesse , such as untendernesse in his walk , unwatchfulnesse , negligence and carelesnesse ; and especially he must beware to provock God , by sinning against light . 12. He would also beware of limiteing the Lord to any set measure of life and strength : for it becometh not beggers to be carvers ; far lesse such beggers , as through folly have sinned away a good portion . It was not fit for the prodigal to seek ●… new patrimony , after he had dilapidated the former , it might suffice him to be made as a servant . 13. He would use well any small measure of life , he getteth , for God and his glory ; getteth he but one talent he should use it , that he may gaine thereby : use ( we say ) limbs and have limbs , use strength and have it . This will be the way to get more . 14. He would be taking on the vowes of the Lord , and that in the Lord , to walk more watchfully in time comeing , charging all within and without not to stirre or provoke the Lord to depart further , or to scarre Him from coming to the soul. As to the last particular . If it be enquired . 1. What can that soul do , that is not sensible of this deadnesse and weaknesse ? Ans. Though there be not any reall sense or feeling of this condition ; yet there may be a suspicion , that all is not right : and if this be , the soul must look out to Christ , for the life of sense , and for a sight of the provocations , that have brought on that condition . He that is the Life must recover the very beginnings of life : and when the soul winneth to any real apprehension and sense of this deadnesse , it must follow the course formerly prescribed , for a recovery . 2. But it will be asked . How a soul can act faith in such a case ? And if it cannot act faith , how can it come to Christ , and make use of Him ? Answere . It is true , while the soul is in that case , it cannot act a strong and a lively faith ; yet it can act a weak and a sickly faith : and a weak and sickly faith can lay hold upon an enlivening Christ , and so bring ▪ in more strength and life to the soul. If the soul be so weak , as that it cannot grippe ; yet it can look to Him , that can quicken the dead , and hath helped many a poor soul before , out of a dead condition . Or if it cannot do so much as look , yet it may give an half-look , and lie before Him , who waiteth to be gracious ; and sustaine it self , if it can get no more , with a may be He shall come . 3. But further it will be asked , what the soul can do ▪ when after all this , it findeth no helpe or supply , but deadnesse remaining , yea and , it may be , growing ? Ans. The soul in that case must lye at his door , waiting for his salvation ; and resolving , if no better may be , to die at his door ; and leave no approven mean , or commanded duty , unessayed , that it may recover its former vigour , activity and strength . And while the beleever is waiting thus , he is at his duty ; and this may yeeld him peace , and he may besure that he shall never be ashamed Ps. 25 : 3. & 69 : 6. Esai . 30 : 18. CHAP. XXII . How Christ is to be made use of for life , in case of heartlesnesse and fainting , through discouragements . THere is another evil and distemper , which beleevers are subject to , and that is a case of fainting through manifold discouragements , which make them so heartless , that they can do nothing ; yea and to sit up , as if they were dead . The question then is . How such a soul shall make use of Christ , to the end it may be freed from that fit of fainting , and win over those discouragments : for satisfaction to which , we shall 1. Name some of those discouragements , which occasione this . 2. Show what Christ hath done , to remove all those discouragements . 3. Show how the soul should make use of Christ for life , in this case ; and 4. Adde a few words of caution . As to the first . There are several things , which may give occasion to this distemper ; we shall name those few . 1. The sense of a strong , active , lively , and continually stirring body of death , and that not withstanding of meanes used to beare it down , and to kill it . This is very discourageing : for it made Paul cry out woes me miserable man , who shall deliver me from this body of death , Rom. 7 : 24. It is a most discouraging thing , to be still fighting , and yet getting no ease , let be victory ; to have to do with an enemie , that abides alwayes alike strong , fight and oppose as we will , yea not only is not weakned far lesse overcome , but that groweth in power and prevaileth . And this many times affecteth the heart of God's children , and causeth them to faint . 2. It may be the case of some , that they are assaulted with strange temptations of Satan , his buffettings , that are not usual . This made Paul cry out thrice , 2 Cor. 12. and if the Lord had not told him , that His grace was sufficient for him , what would he have done ? Hence some of his cry out , in their complaint , was there ever any so tempted , so assaulted with the devil , as I am ? Sure , this dispensation cannot but be much afflicting , sadning and discourageing . 3. The sense of the real weakness of grace under lively meanes , and notwithstanding of their serious and earnest desires , and endeavours after grouth in grace , cannot but disquiet and discourage them : for they may readily conclude , that all their paines and labour shall be in vaine , for any thing they can observe . 4. The want of sensible incomes of joy and comfort , is another fainting and discourageing dispensation ; as the feeling of these is a heart-strengthening and most encourageing thing , which made David so earnestly cry for it Psal. 51 : 8 , 12. when a poor soul , that hath the testimony of its own conscience , that it hath been , in some measure of singleness of heart and honesty , seeking the face of God , for a good many yeers , and yet cannot say , that ever it knew what those incomes of joy and comfort meane , which some have tasted largely of , it cannot choose but be discouraged , and much cast down , as not knowing what to say of it self , or how to judge of its owne case . 5. The want of access in their addresses to God , is another heart-discouraging thing . They go about the duty of prayer , with that measure of earnestness and uprightness of heart , that they can win at , at least this is their aime and endeavour , and yet they meet with a fast-closed door : when they cry & shout , he shooteth out their prayer ; as the Church complaineth Lament . 3 : 8. This sure will affect them deeply , and cause their hearts sometimes to fainte . 6. The want of freedom and liberty in their addreses to God , is another thing , which causeth sorrow and fainting . They go to pray , but their tongue cleaveth to the roof of their mouth ; they are straitned , and cannot get their hearts vented . 7. Outward persecution , that attendeth the way of godliness , and afflictions , that accompany such as live godly , is another discourageing thing , both to themselves , who are under afflictions ; and to others , who heare it and see it ; wherefore the Apostle desired earnestly , that the Ephesians should not faint at his tribulation , Cap. 3 : 13. 8. The Lords sharpe and sore dispensations for sin , as toward David Psal. 51. or out of his Soveraignity for tryal and other ends , as toward Iob , is likewise a discourageing heart-breaking thing , and that which will make strong gyants to roare and fainte , and look upon themselves as dead men , as we see in these two eminent men of God. As to the second thing . Christ is life to the beleever , in this case , in having done that which in reason may support , under all these discouragements , and having done so much for removing or weakening of these ; yea and for carrying them over them all , which may be in a word cleared , as to each . 1. As for the body of death . Let it stirre in the beleever , as fast as it will , or can , it is already killed , & all that strugling is but like the strugling of a man in the pangs of death ; for our old man is crucified with Christ , Rom. 6 : 6. and the beleever is dead to sin , and risen legally with him , Col. 2 : 11 , 12. & 3 : 3. But of this we spoke abundance above . 2. As to Satans troubling the poor beleever . Through Christ also he is a vanquished enemy . He hath overcome him that had the power of death , even the devil , Heb. 2 : 14. 3. As for that felt weakness of grace . That is no ground of discouragement , so long as he liveth , who can make the lame to leep as an hart , and can make waters break out in the wildernesse , and streames in the desert . Esai . 35 : 6 , 7. and giveth power to the fainte , and to them that have no might increaseth strength : so that such as waite upon the Lord shall renew their strength , and they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint , Esai . 40 : 29 , 31. For in H●…m are all the promises yea & amen , 2 Cor. 1 : 20. So that they need not faint upon this account , nor be discouraged : for the work He hath begun , He will finish it , and He will quicken in the way , Psal. 119 : 37. 4. As for the want of sensible incomes of joy and comfort : He hath promised to send the comforter , in his own good time , Iohn . 14 : 26. & 15 : 26. as one whom his mother comforteth , so will he comfort his , Esai . 66. 13. Joy and gladnesse is promised in the covenant , Ier. 31 : 13. But further ; though He keep up those influences of joy and comfort , He supporteth another way . The lively hope of heaven may bear up the heart , under all this want : for there shall the soul have fulnesse of joy and pleasures for ever more : no teares , nor sorrow there , Psal. 16 : 11. Esa. 35 : 10. & 51 : 11. 5. As for the want of accesse in their prayers . They may possibly blame themselvs , for He hath by his merites opened the door ; and is become ( to speak so ) master usher to the poor soul , to lead him , in to the Father , so that by him we have accesse , Ephes. 2 : 18. yea boldnesse and accesse , through faith in Him Ephes. 3 : 12. and He is our advocate 1. Iohn . 2 : 1. and as our atturnay is gone to heaven before us ; and there liveth for ever to make intercession Heb. 6 : 20 ▪ & 7 : 25. And what is there more to be done , to procure us accesse ? or to move & encourage us to come boldly unto the throne of grace , that we may obtaine mercy , and finde grace to helpe in time of need ? Heb. 4 : 14 , 16. 6. As to that want of freedome and liberty in prayer : He helpeth that also : for He maketh the dumb to sing , Esa. 35 : 6. and maketh the tongue of the stammerers to be ready to speak elegantly , Esai . 32 : 4. He can enlairge the heart , and help the soul to pour-out its heart before God. 7. As to outward persecution : He can easily take that discouragement away , by giving the hundereth fold with it : by supporting under it , and bringing saife thorow it : when his presence is with them through fire and water , Esa. 43 : 2. what can trouble them ? and when he maketh their consolations abound , 2 Cor. 1 : 5. what can discourage them ? Have not his sung in the very fires ? and rejoyced in all their afflictions ? The resting of the Spirit of God and of glory , which Peter speaketh of , 1 Pet. 4 : 14. is comfortable enough . 8. As for all those sharpe dispensations , mentioned in the last place : He , having taken the sting of all , even of death , away , by taking away sin , and purchased the blessing and love of the Father , having made reconciliation through his blood , all those dispensations flow from love , even such as seem sharpest , being inflicted for sin , as we see Heb. 12 : 6. So that there is no cause here of fainting , or of being so discouraged , as to give over the matter . But for helpe in this case , there should be an use making of Jesus , as the Life ; and that is The third thing , which we shall speak a little to , viz How the soul should make use of Christ , as the Life , to the end it may be delivered from this fainting , occasioned through manifold discouragements , 1. The beleever in this case would minde the covenant of Redemption , wherein Christ hath promised , and so standeth obliged and engaged , to carry on his own through all discouragements , to the end ; so that if any one beleever miscarry , Christ loseth more than they can lose : for the beleever can but lose his soul , but Christ shall lose his glory , and this is more worth , than all the souls that ever were created . And further , not only shall Christ lose his glory , as Redeemer ; But the Father shall also lose his glory , in not making good his promise to Christ his Son : for by the same covenant , He standeth engaged to carry thorow all the seed , that Christ hath died for . And his appointing Christ to be his servant for this end , and chooseing Him from among all the folk ▪ and his upholding of Him , concurring with him , delighting in Him , and promiseing that He shall bring forth judgment to the gentiles , and that , to victory , or to truth , speak out His engadgment to see all true beleevers brought home . See Esai . 42 : 1 , 2 , 3 ▪ 4. Mat. 12 : 17 , 18 , 19 , 20 , 21. Psal. 89 : 19 , 20 , 21 , 28 , 29 ▪ 35 , 36 , 37. S●…re , the faith of this would support the poor beleever , under all those discouragements . 2. They would minde likewise the covenant of Grace , wherein all things are contrived and laid downe , so as that the beleever may have abundant consolation and comfort , in all cases ; and wherein there is enough to take away all cause of fainting & discouragement : as might fully be made to appeare , if any did questione it . 3. They would remember how richly Christ is furnished , with all qualifications , suiteing even that case , wherein they are like to be overwhelmed with discouragements : and could the beleever but think upon , and beleeve those three things , he might be keeped-up under all discouragements first . That Christ is a compassionate tender-hearted mediator , having bowels more tender , than the bowels of any mother ; so that He will not break the bruised reed , nor quench the smoaking flax Esai . 42 : 3. He had compassion on the very bodies of the multitude , that followed him ; and would not let them go away fasting , lest they should fainte in the way , Mat. 15 : 32. Mark. 8 : 3. and will He not have compassion on the soules of his followers , when like to faint through spiritual discouragements ? Secondly . That He hath power and authority to command all things , that can serve to carray-on a poor beleever : for all power in Heaven and Earth is given to Him ; all things are made subject to Him. Thirdly . That He hath a great readinesse and willingnesse , upon many accounts , to helpe his followers in their necessities . Sure , were these three firmly believed , the beleever could not ●…aint , having Christ , who is tender and loving & willing to helpe , and withall able to do what he will , to look to , and to run to , for supply . 4. They would take up Christ , under all his heart-strengthening , and soul comforting relations , as a tender Brother , a careful Shepherd , a fellow-feeling Highpriest , a loving Husband , a sympathizing Head , a life-communicating Root , an alsufficient King &c. any one of which is enough to beare up the head , and comfort the heart of a drouping , discouraged and fainting soul : much more may all of them yeeld strong consolation , to support & revive a soul , staggering and fainting , through discouragement . Oh! if wee could but rightly improve , and dwell upon the thoughts of these comforting and heart-quickening relations ! our hearts would not fail us , so much as they do . 5. They would eye Him , as now in glory , who , as Head and Captaine of salvation , hath wreastled through , and overcome all difficulties and discouragments , that were in his way , and in name and behalf of all beleevers , that are his followers , and members of his body , is now possessed of glory , and thence draw an heart-comforting , and soul-strengthening conclusion , thus . Is He entered into glory as Head , than such a poor faint hearted , heart-brocken , discouraged worme , as I am , may at length come there , as a little bit of his body , especially since He said , that seing He liveth all his shall live also , Ioh. 14 : 19. 6. They would remember how Christ , who was alwayes heard of his Father , Iohn . 11 : 41 , 42. did supplicat for this , as Mediator and Intercessor for his people Iohn . 17 : 24. saying , Father , I will th●… they also , whom thou hast given me , be with me , where I am , &c. May not the poor faint-hearted , believer , that is looking to Iesus , draw an heart-reviveing & soul encouraging conclusion out of this , & say . Though my prayers be shote out , and when I cry for reliefe under my discouragements , I get no hearing ; but , on the contrary , my discouragements grow , and my heart fainteth the more ; yet Christ alwayes was heard , and the Father will not say Him nay , why then may I not lift up my head in hope , and sing in the hope of the glory of God , 〈◊〉 the midst of all my discouragements ? 7. By faith they would cast all their discouragements , entanglements , and difficulties , as burdens , too heavy for their back , on Christ , and ●…eave them there with Him , who only can remove them ; and withal resolve never to give over , but ●…o go forward in his strength , and thus become dayly ●…ronger and stronger in resolutions , purposes , desires and endeavours , when they can do no ●…ore . 8. They would look to Jesus , the author and ●…isher of faith , and set Him before them , as a copie ●…f courage , who , for the joy , that was set before Him ▪ ●…dured the crosse , despiseing the shame , and en●…red contradiction of sinners against himself Heb. 12 : 2 , 3. and this may prove a meane to keep us ●…om wearrying and fainting in our mindes , as the ●…postle hinteth there . 9. They would remember , that Christ , going ●…fore , as the Captaine of salvation , hath brocken ●…e yee to them , and the force and strength of all ●…ose discouragements , as we did lately show ; so ●…at now they should be looked upon , as brocken & ●…owerlesse discouragements . 10. They would fix their eye by faith on Iesus , as ●…ly able to do their businesse , to beare up their ●…ad , to carry them thorow discouragements , to ●…ply cordials to their fainting hearts ; and remaine ●…red in that posture and resolution , looking for ●…rengthening and encourageing-life from Him , & ●…om Him alone : and thus declare that 1. They ●…e unable in themselves to stand-out such storms of discouragements and to wreastle thorow such difficulties . 2. They beleeve , He is only able to beare them up , and carry them thorow , & make them to despise all those discouragements , which the Devil and their own evil hearts muster up against them . 3. That , come what will come , they will not quite the bargane , they will never recal or take back their subscription and consent to the covenant of grace , and to Christ as theirs , offered therein , though they should die , and die againe , by the way . 4. That they would faine be keeped-on in the way , and helped forward , without failing and fainting by the way . 5. That they cannot run ▪ thorow hard wals , they cannot do impossibilities , they cannot break thorow such mighty discouragements . 6. That yet through Him , they can d●… all things . 7. That He must helpe , or they 〈◊〉 gone , and shall never win thorow all these difficulties and discouragements , but shall one day or other die by the hand of Saul . 8. That they wil●… waite earnestly seeking helpe from Him , crying for it , and looking for it , and resolve never ●… give over , and if they be disappointed , 〈◊〉 a●… disappointed . Now for the last particular . The word of ca●…tion . Take these . 1. They would not think to be altogether 〈◊〉 of fainting : for there is no perfection here , an●… there is much flesh and corruption remaining , 〈◊〉 that will occasion fainting . 2. Nor would they think to be free of all 〈◊〉 causes and occasions of this fainting , viz the discouragements formerly mentioned , or the like for , if the devil can do any thing , he will work discouragements , both within and without . So that they would lay their resolution to meet with discouragaments : for few or none ever went to heaven , but they had many a storme in their face , and they must not think to have a way paved for themselves alone . 3. They would not pore too much , nor dwell too long and too much upon the thoughts of those discouragements : for that is Satans advantage , & tendeth to weaken themselves . But it were better to be looking beyond them , as Christ did Heb. 12 : 2. when he had the crosse and the shame to wreastle with , He looked to the joy that was set before Him ; and that made Him endure the crosse , and despise the shame : and as Moses did Heb. 11 : 25 , 26 , 27. when he had afflictions , and the wrath of the King to wreastle against , He had respect unto the recompence of the reward , and so he endured as seeing Him who is invisible . 4. They would remember , that as Christ hath tender bowells , and is full of compassion , and is both ready & able to helpe them , so is He wise , & knoweth how to let-out his mercies best . He is not like a foolish affectionat mother , that would hazarde the life of the childe , before she put the childe to any paine . He seeth what is best for his owne glory , and for their good , here and hereafter ; & that He will do , with much tendernesse & readinesse . 5. They would look upon it , as no mean mercy , if , notwithstanding of all the discouragements ; and stormes that blow in their face , they are helped to keep their face up the hill , & are fixed in this resolution , never willingly to turne their back upon the way of God ; but to continue creeping forward , as they may , whatever stormes they meet with : yea upon this account , ought they heartily to blesse his name , and to rejoyce ; for their hearts shall live that seek Him , Psal. 22 : 26. 6. They would remember , for their encouragement , that as many have been helped thorow all discouragements , & have been brought home at length , so may they be brought thorow all those stormes , which now they wreastle with . It is the glory of the Mediator to bring his brocken , torne & sincking vessels saife to shore . Now I come to a third case , & that is CHAP. XXIII . How to make use of Christ as the Life , when the soul is dead , as to duty . SOmetime the beleever will be under such ●… distemper , as that he will be as unfit & unable for dischargeing of any commanded duty , as a dead man , or one in a swoon , is to work or go a journay : & it were good to know how Christ should be made use of , as the Life , to the end the diseased soul may be delivered from this : for this cause , we shall consider those foure things , 1. See what are the several steps & degrees of this distemper . 2. Consider whence it cometh , or what are the causes or occasions thereof . 3. Consider how Christ is life to the soul , in such a dead case : & 4. Point out the way of the souls usemaking of Christ , that would be delivered herefrom . As to the first . This distemper cometh-on by several steps & degrees : it will be sufficient to mention some of the maine & most remarkable steps ; such as , 1. There is a falling from our watchfulnesse & tendernesse : & when we leave our watchtour , we invite & encourage Satan to set upon us ; as was said before . 2. There is going about duty but in a lazie way , when we love & seek after carnal ease , and seek out wayes of doing the duty , so as may be least troublesome to the flesh ; as the Spouse did , Cant. 3 : 1. when she sought her beloved upon her bed . 3. There is a lying by , & not stirring up ourselves to an active way of going about duty , of which the Prophet complaineth , Esai . 64 : 7. when he sayeth , there is none that stirreth up himself to take hold of thee . 4. There is a giving way to spiritual drouzinesse , & upsitting in duties , & in the wayes of God. I sleep ( said the Spouse Cant. 5 : 2 , 3. ) & I have put off my coat &c. She knew she was not right , but was drousie , & yet she did not shake it off , but composed herself for it , tooke off her coat , & washed her feet , & so lay downe to sleep . 5. There is a satisfaction and contentment with his condition , as thinking we are pretty well ; at least , for that time ; and thus was the spouse in that forementioned place led away , she was so far from being dissatisfied with her condition , that she rather expresseth her contentment therewith . 6. There may be such a love to such a condition , & such a satisfaction in it , as that they may shift every thing , that hath a tendency to rouze them up out of that sluggish lazinesse , as not loving to be awakened out of their sleep . So we see the Bride shift●… & putteth off Christ's call & invitation to her , to arise & open to Him. 7. Yea , there is a defending of that condition , as , at least , tollerable & none of the worste ; a justifying of it ; or , at least , a pleading for themselves & excuseing the matter , & covering over their neglect of duty with faire pretexts , as the Spouse did , when she answered Christ's call , with this , that she had washed her feet & might not defile them agine . 8. Yea further , there is a pleading for this case , by alledging an impossibility to get it helped , 〈◊〉 matters now stand ; or at least , they will muster up insuperable-like difficulties , in their own way of doing duty , as the sluggard will say , that there is a lyon in the way : & the Spouse alledged she could not put on her coat againe . 9. Yea , it way come yet higher , even to a peremptour refuseing to set about the duty : for what else can be read out of the Brides carriage ▪ than that she would not rise , and open to her beloved ? 10. There is also a desperate laying the duty aside , as supposeing it impossible to be gote done , and so a resolute laying of it by as hopelesse , and as a businesse , they need not trouble themselves with ●…l , because they will not get it throughed . 11. And hence floweth an utter indisposition , & unfitnesse for duty . 12. Yea , and in some it may came to this hieght that the thoughts of going about any commanded duty , especially of worshipe , either in publick or Private ; or their minting , and attempting to set about it , shall fill them with terrour and affrightment , that they shall be constrained to forbeare , yea to lay aside all thoughts of going about any such duty . This is a very dead - like condition , what can be the causes or occasions thereof ▪ I answere ▪ ( And this is the Second particular ) Some , or all of those things may be considered , as ●…ving a hand in this . 1. No care to keep up a tender frame of heart , but growing slack , loose and carelesse , in going ●…bout christian duties , may bring - on such a dis●…emper . 2. Slighting of challenges for omission of duties , or leaving duties over the belly of conscience , may make way for such an evil . 3. Giving way to carnality and formality in duties , is a ready meane to usher - in this evil : for ●…hen the soul turns carnal o●… formal , in the discharge of duties , duties have not that spiritual luster , which they had , & the soul becometh the sooner wearyed of them , as seeing no such desireablnesse in them , ●…or advantage by them ▪ 4. When people drown themselves in the cares of the world , they occasion this deadnesse to themselves : for then duties not onely are not gone about heartily , but they are looked on as a burden , and the man becometh weary of them ; and from that he cometh to neglect them ; and by continueing in the neglect of them , he contracteth an aversation of heart from them ; & then an utter unfitnesse and indisposition , for dischargeing of them , followeth . 5. Satan hath an active hand here driveing-on with his crafts and wiles from one steppe to another . 6. The hand also of a Soveraigne God is to be observed here , giving way to this , yea and ordering matters in his justice and wisdome so , as such persons shall come under such an indisposition , and that for wise and holy ends , as 1. That by such a dispensation he may humble them ; who possibly were puft up before , as thinking themselves fit enough to go about any duty , how difficult or hazardous soever , as Peter , who boasted so of his own strength , as he thought nothing to lay down his life for Christ , and to die with him ; and yet at length came to that , that he could not , or durst not , speak the truth before a damsel . 2. That He may punish one spiritual sin with another . 3. To give warning to all to watch , and pray , and to worke out their salvation with fear and trembling , and not to be high minded but feare . 4. That thereby , in his just and righteous judgment ▪ He may lay a stumbling block before some , to the breaking of their neck , when they shall , for ●…his cause reject and mock at all religion . 5. That He may give proof at length of his admirable skill recovering from such a distemper , that no flesh might have ground to despare , in the most dead condition . they can fall into . 6. And to show sometimes , what a Soveraigne dispensator of life He is , and how free He is in all his favours . As to the third particular . How Christ is Life , in this case ? We answere . 1. By keeping possession of the believer , even when he seemeth to be most dead ; ●…nd keeping life at the root , when there is neither frute appearing , nor flourishes , and hardly many grean leaves , to evidence life . 2. By blowing at the coal of grace in the soul , in his own time and way , and putting an end to the winter , and sending the time of the singing of the birds , a spring - time of life . 3. By looseing the bands , with which he was held fast formerly , enlargeing the heart with desires to go about the duty ; so that now he willingly ris●… up out of his bed of security , and cheerfully ●…aketh off his drousinesse , and sluggishnesse , and former unwillingnesse ; and now with willingnesse , and cheerfulnesse he setteth about the duty . 4. By sending influences of life and strength into the soul , whereby the wheels of the soul are made to run with ease , being oyled with those divine influences . 5. And this he doth by touching the heart , and ●…akening it by his Spirit , as He raised th●… Spouse out of her bed of security and leazinesse , by putting in his hand by the hole of the door , then were her bowels moved for Him , ant . 5 : vers . 4. and thus He setteth faith on work againe , having the key of David to open the heart , Revel 3 : vers . 7. 6. By giving a discovery of the evil of their former wayes and courses , He worketh up the heart to godly sorrow and remorse , for what is done , making their bowels move for grief and sorrow , that they should have so dishonoured and grieved Him. 7. By setting the soul thus on work to do , what formerly it neither could , nor would do ; and thus He maketh the soul strong in the Lord , and in the power of his might , Epes . 6 : 10. and able to run and not be weary , and to walk and not be faint , Esai . 40. 8. By discovering the great recompence of reward that is comeing , and the great help they have at hand , in the Covenant and promises thereof , and in Christ , their Head and Lord ▪ He maketh the burden light , and the duty easie . As to the Last particular viz. How a beleever in such a case should make use of Christ , as the Life , that he may be delivered therefrom ? When the poor beleever is any way sensible of this decay , and earnestly desireing to be from under that power of death , and in case to go about commanded duties , he would 1. Look to Christ for enlightened eyes , that he may get a more through discovery of the hazard & wreatchednesse of such a condition , that hereby being awakened and alarmed he may more willingly use the meanes of recovery , and be more willing to be at some paines to be delivered . 2. He would run to the blood of Jesus , to get the guilt of his by gone sinful wayes washen away , and bloted out ; to the end he may obtaine the favour of God , and get his reconciled face shineing upon him againe . 3. He would eye Christ , as a Prince exalted to give repentance , that so his sorrow for his former sinful courses , may be kindely , spiritual , through and affecting the heart . He would cry to Christ , that He would put - in his hand by the hole of the door , that his bowels may become moved for Him. 4. He would also look to Him , as that good Shepherd , who will strengthen that which is sick , Ezech. 34 : 16. And take notice also of his other Relations , and of his Obligations thereby , and by the Covenant of Redemption ; and this will strengthen his hope . 5. He would lay hold on Christ as his Strength , whereby his feet may be made like hindes feet , and he may be made to walk upon his high places , Habb . 3 : 19. and he would grippe to that promise , Esai . 41 : 10 ▪ I will strengthen thee ; and lay hold on Christ in it . 6. Having done thus , he would set about every commanded duty , in the strength of Jesus , looking to Him for help and supply , from whom cometh all his strength : and though he should not finde that help and assistance , which he expected , yet he would not be discouraged , but continue , and when he can do no more offer himself ▪ as ready and willing to go about the duty , as if he had strength . 7. He would lye open to , and be ready to receive the influences of strength , which He , who is the Head , shall think good to give , in his own time manner and measure : and this taketh in those duties : 1. That they would carefully guaird against the evils formerly mentioned , which brought on this distemper ; such as Carelesnesse , Untendernesse ▪ Unwatchfulnesse , Lazynesse , carnal Security , Formality , and want of Seriousnesse , &c. 2. That they would beware of giving way to despondency , or of concludeing the matter hopelesse , and remedilesse : for that is both discourageing to the soul , and a tempting provocation of God. 3. That they should be exerciseing the grace of patient Waiting . 4. That they should be waiting , in the use of the appointed meanes , and thereby , as it were , rubbing the dead and cold member before the fire , till it gather warmth . 5. That they should be keeping all their sails ●…p , waiting for the gaile of the Spirit , that should make their shipe sail . 6. That they should be looking to Him alone , who hath promised that quickening Spirit ; and patiently waiting his leasure , not limiting Him to any definite time . 7. That they should be cherishing and stirring up any small beginnings that are . 8. That they should be welcoming most cheerfully every motion of the Spirit , and improveing every advantage of that kinde , and stricking the yron when it is hote , and hold the wheels of the soul a going , when they are once put in motion , and so be loath to grieve the good and holy Spirit of God , Ephes. 4 : vers . 30. or to quench his motions . 1 Thes. 5 : vers . 19. If these duties were honestly minded and gone about , in Him , and in His strength ; none can tell , how soon there might be a change wrought in the soul. But of it be asked what such can do , to whom the very thoughts of the duty , and aimeing at it is matter of terrour . Ans. It may be something , if not much , of that may flow from such a bodyly distemper , as occasioneth the alteration of the body , upon the through apprehension of any thing , that is weighty and of moment , so as they cannot endure to be much affected with any thing : But leaving this to others , I would advise such a soul to those duties . 1. To be frequently seting to the duty , as for example of prayer , though that should raise the distemper of their body : for , through time that may weare away , or at least grow lesse ; while as their giving way thereto will still make the duty the more and more terrible , and so render themselves the more unfit for it , and thus they shall gratifie Satan , who ( it may be ) may have a hand in that bodyly distemper too : when the poor soul is thus accustomed or habituated to the attempting of the duty , it will at length appeare not so terrible as it did ; & so the body may become not so soon altered thereby , as it was . 2. When such an one can do no more , He would keep his love to the duty , and his desires after ●…t , fresh and lively : and would not suffer these quite to die out . 3. He would be much in the use of frequent ejaculations , and of short supplications darted up to God ; for these will not make such an impression on the body , and so will not so occasion the raiseing and wakening of the bodyly distemper , as more solemne addresses to God in prayer would possibly do . 4. If he cannot go to Christ with confidence , to draw out of Him life and strength , according to his need ; yet he may give a look to Him , though it were from a farre : and he may think of Him , and speak of Him frequently : and would narrowly observe every thing , that pointeth Him out , or bringeth any thing of Him to remembrance . 5. Such souls would not give way to despairing thoughts , as if their case were wholly helpelesse and hopelesse : for that is a reflecting upon the power & skill of Christ : and therefore is provoking and dishonourable to Him. 6. Let Christ , and all that is His , be precious alwayes and lovely unto them . And thus they would keep some room in their heart open for Him ; till He should be pleased to come to them with salvation . And who can tell , how soon He may come ? But enough of this : there is a Fourth case of deadnesse to be spoken to ; and that is this . CHAP. XXIV . How shall the soul make use of Christ , as the life , which is under the prevailing power of unbeleef & infidelity . THat we may helpe to give some clearing to a poor soul in this case , we shall 1. See what are the several steps and degrees of this distemper . 2. Consider what the causes hereof are . 3. Shew how Christ is life to a soul in such a case : and 4. Give some directions , how a soul in that case , should make use of Christ , as the Life , to the end , it may be delivered therefrom . And first . There are many several steps to , and degrees of this distemper : we shall mention a few , as 1. When they cannot come with confidence , and draw ou●… of Him by faith , what their souls case calleth for ; they cannot with joy draw waters out of the wels of salvation , Esai . 12 : 3. But keep at a distance , and intertaine jealous thoughts of Him : this is a degree of unbeleefe , making way for more . 2. When they cannot confidently assert , and avow their interest in Him , as the Church did , Esai . ●…2 : 2. saying Behold , God is my salvation , I will trust and not be afra●…ed ; for the Lord Ie hovah is my strength , & my song ▪ He also is become my salvation , 3. when they much question , if ever they have indeed laid hold on Christ ; and so cannot go to Him , for the supply of their wants and necessities . 4. When moreover they question , if they be allowed of God , and warranted to come to Him , and lay hold upon Him : yea and they think they have many arguments , whereby to maintaine this their unbeleefe , and justify their keeping aback from Christ. 5. Or when , if they look to Him at all , it is with much mixture of faithlesse fears that they shall not be the better : or , at least , doubting whether it shall be to their advantage or not . 6. This unbeleef will advance further , and they may come to that , not only to conclude , that they have no part or portion in Him ▪ but also to conclude , that their case is desperat and irremediable : and so say , there is no more hope , they are cut off for their part , as Ezech. 37 : 11. and so lye ▪ by as dead and forelorne . 7. Yea they may come higher , and vent some desperat thoughts and expressions of God , to the great scandal of the godly , and to the dishonour of God. 8. And yet more , they may come that length , to question all the promises , and cry out , with David in his haste , Psal. 116 : 11. that all men are liars . 9. Yea they may come to this , to account the whole gospel , to be nothing but a heap of delusions , and a cunningly devised fable , or but mere notions and fancies . 10. And at length come to question , if there be a God , that ruleth in the Earth . These are dreadful degrees and steps of this horrid distemper , and enough to make all flesh tremble . Let us see next , whence this cometh . The causes hereof we may reduce to three heads . First . The holy Lord hath a holy hand in this , and hath noble ends and designes before Him , in this matter : as 1. The Lord may think good to order matters thus , that He may magnifie his power and grace , in reseueing such , as were returned to the very brinke of hell , and seemed to many to be lost and irrecoverably gone . 2. Tha●… in punishing them thus , for giving way to the first motions of unbeleefe , he might warne all to guaird against such an evil , and not to foster and give way to groundlesse complaints , nor intertaine objections , moved against their condition by the devil . 3. To warne all to walk circumspectly , and to worke-out their salvation with fear and trembling , not knowing what may befal them , ere they die . 4. To teach all to walk humbly , not knowing what advantage Satan may get of them , ere all be done ; and to see their dayly need of Christ to strenthen their faith , and to keep their grips of Him fast . 5. So the Lord may think good to dispense so with some , that he may give a full proof of his wonderfully great patience and longanimity , in bearing with such ▪ and that so long . 6. As also to demonstrate his Soveraignity , in measureing out his dispensations to his own , as he seeth will most glorifie himself . Next , Satan hath an active hand in this , for 1. He raiseth clouds and mists in the believer , so that he cannot see the work of God within himself , and so is made to cry out , that he hath no grace , and that all was but delusions , and imaginations , which he looked upon as grace before . 2. He raiseth up in them jealousies of God , and of all his wayes , and puts a false glosse and construction on all , which God doth , to the end he may confirme them in their jealousies , which they have drunk in of God. 3. Having gained this ground , he worketh then upon their corruption , with very great advantage ; and thus driveth them from evil to worse , and not only to question their present interest in Christ , but also to quite all hope for the time to come . 4. This being done , he driveth the soul yet further , and filleth it with prejudices against God & his glorious truthes ; and from this he can easily bring them to call all in question . 5. Yea he will represent God as an enemy to them ; and when this is done , how easie is it with him to put them on desperat courses , and cause them speak wickedly and desperatly of God ? 6. And when this is done , he can easily darken the understanding , that the poor soul shall not see the glory of the gospel , and of the covenant of grace , nor the lustre and beauty of holinesse : yea and raise prejudices against the same , because there is no hope of partaking of the benefite thereof and so bring them on , to a plaine questioning of all , as ●…eer delusions . 7. And when he hath gotten them brought this length ▪ he hath faire advantage to make them question if there be a God and so drive them forward to Atheisme . And thus deceitfully he can carry the soul from one step to another . But thirdly . There are many sinful causes of this , within the man self as 1. Pride and haughtinesse , of minde , as thinking their mountain standeth so strong , that it cannot be moved : and this provoketh God to hide his face , as , Psal. 30. 2. Self confidence , a concomitant of pride , supposing themselves to be so well rooted , that they cannot be shaken , whileas it were better for them to walk in feare . 3. Want of watchfulnesse over a deceitful heart , and an evil heart of unbeleef , that is still departing from the living God , Heb. 3 : 12. It is good to be jealous here . 4. Giving way to doubtings and questionings too readyly at first . It is not good to tempt the Lord by parlying too much and too readyly with Satan Eva's practice might be a warning sufficient to us . 5. Not living in the sight of their wants , and of their dayly necessity of Christ , nor acting faith upon Him dayly , for the supplying of their wants : and when faith is not used , it may contract rust and be weakned , and come at length not to be discer●…ed . 6. Intertaining of jealous thoughts of God , and harkening too readyly to any thing , that foster and increase , or confirme these . 7. Not delighting themselves in , and with pleasure dwelling on the thoughts of Christ , of his offices , of the gospel , and promises ; so that these come at length to lose their beauty and glory , in the soul , and have not the lustre that once they had ; and this doth open a door to much mischiefe . 8. In a word , not walking with God , according to the gospel , provoketh the Lord to give them up to themselves for a time . We come now to the Third particular , which is to show , How Chist is life to the poor soul in this case . And for the clearing of this , consider 1. That Christ is the author and finisher of faith , Heb 12 : 2. and so , as He did rebuke unbeleef at the first , he can rebuke it againe . 2. That He is the great Prophet , clearing up the gospel , and every thing , that is necessary for us to know , bringing life and immortality to light by the gospel , 2 Tim. 1 : 11. and so manifesting the lustre and beauty of the gospel . 3. He bringeth the promises home to the soul , in their reality , excellency , and truth , being the faithful witness and the Amen , Revel 3 : 14. and the confirmer of the promises , so that they are all yea and Amen in him , 2 Cor. 1 : 20. And this serveth to establish the soul in the faith , and to shoot-out thoughts of unbeleefe . 4. So doth He , by his Spirit , dispel the mists & clouds , which Satan , through unbeleef , had raised in the soul. 5. And thereby also rebuketh those mistakes of God , and prejudices at Him and his wayes , which Satan hath wrought there , through corruption . 6. He discovereth himself to be a ready help in time of trouble ▪ the hope and anchor of salvation , Heb. 6 : 19 and a Priest living for ever to make intercession for poor sinners , Heb. 7 : 25. 7. And hereby he cleareth up to the poor soul a possibility of helpe and reliefe ; and thus rebuketh dispaire , or preventeth it . 8. He manifesteth himself to be the ma●…ow and substance of the gospel : and this maketh every line thereof pleasant and beautiful to the soul and so freeth them from the prejudices that they had at it . 2. So in manifesting himself in the gospel , he revealeth the Father , that the soul cometh to the knowledge of the glory of God , in the face of Jesus Christ , 2 Cor. 4 : 6. and this saveth the soul from atheisme 10. When the soul cannot grippe Him , nor look to Him , yet He can look to the soul , and by his look quicken and revive the soul , and warme the heart with love to Him , and at length move and incline it sweetly to open to Him. And thus grippe and hold fast a lost sheep , yea and bring it home againe . But what should a soul do in such a case . To this ( which is the Fourth particular to be spoken to ) I answere . 1. They would strive against those evils , formerly mentioned , which procured or occasioned this distemper : a stop should be put to these malignant humors . 2. They would be careful to lay againe the foundation of solide knowledge of God , and of his glorious truthes , revealed in the gospel : and labour for the faith of God's truth and veracity : for till this be , nothing can be right in the soul. 3. They would be throughly convinced of the treacherie , deceitfulnesse , and wickednesse of their hearts , that they may see it is not worthie to be trusted , and that they may be jealous of it , and not hearken so readyly to it , as they have done , especially seing Satan can prompt it to speak for his advantage . 4. They would remember also , that it is divine helpe , that can recover them , and cause them grippe to the promises , and lay hold on them of new againe , as well as at the first , and that of themselves , they can do nothing . 5. In useing of the meanes for the recovery of life , they would eye Christ , and because this eyeing of Christ is faith , and their disease lyeth most there they would do as the Israelits did , who were stung in the eye with the serpents , they looked to the brazen serpent with the wounded and stung eye : so would they do with a sickly , and almost dead , faith , grip Him , and with an eye , almost put out and made blinde , look to Him , knowing how ready He is to help , and what a tender heart He hath . 6. And to confirme them in this resolution , they would take a new vieu of all the notable encouragements to beleeve , wherewith the whole gospel aboundeth . 7. And withal , fix on Him , as the only author and finisher of faith . 8. And in a word , They would cast a wonderderfully unbeleeving , and atheistical soul on Him , who is wonderful in counsel , and excellent in working and is wonderful in mercy and grace , and in all his wayes . And thus may He at length , in his own time , and in the way that will most glorify Himself , raise up that poor soul , out of the grave of infidelity , wherein it was stincking ; and so prov●… Himself to be indeed the resurrection and the life , to the praise of the glory of his grace . We come now to speak to another case , which is CHAP. XXV . How Christ is to be made use of , as the life , by one that is so dead and senselesse , as he cannot know what to judge of himself , or his own case , except that it is naught . WE spoke something to this very case upon the matter , when we spoke of Christ as the Truth . Yet we shall speak alittle to it here ; but shall not enlarge particulars formerly mentioned : and therefore we shall speak alittle to those five particulars ; and so , 1. Shew , what this distemper is . 2. Shew , whence it proceedeth , and how the soul cometh to fall into it . 3. Shew , how Christ , as the life , bringeth about a recovery out of it . 4. Shew how the soul is to be exercised , that it may obtaine a recovery : and 5. Answere some Questions or Objections . As to the first : Beleevers many times may be so dead , as not only not to see and know , that they have an interest in Christ , and to be uncertaine , what to judge of themselvs ; but also be so carried away with prejudices and mistakes , as that they will judge no otherwayes of themselves , than that their case is naught ; yea and not only will'deny , or mis-call the good , that God hath wrought in them by his Spirit ; but also reason themselves to be out of the state of grace , and a stranger to faith and to the workings of the Spirit : and hereupon will come to call all delusions , which some time they had felt , and seen in themselves : which is a sad distemper ; and which grace in life would free the soul from . This proceedeth ( which is the second particular ) partly from God's hideing of his face , and changing his dispensations , about them , and compassing them with clouds ; and partly from themselves , and their owne mistakes : as 1. Judging their state , not by the unchangable rule of truth ; but by the outward dispensations of God , which change upon the best . 2. Judging their state by the observable measure of grace within them ; and so concludeing their state bad , because they observe corruption prevailing now and then , and grace decaying ; and they perceive no victory over temptations , nor grouth in grace , &c. 3. Judging also their state by others ; and so they suppose that they cannot be beleevers , because they are so unlike to others , whom they judge true beleevers . This is also to judge by a wrong rule . 4. Judging themselves by themselves , that is , because they look so unlike to what sometimes they were themselves , they conclude , that their state cannot be good , which is also a wrong rule to judge their State by . 5. Beginning to try and examine their ●…ase and State , and comeing ●…o no close or issue , so that when they have done , they are as uncleare and uncertaine , what to judge of themselves , as when they began : or 6. Taking little or no paines to try themselves seriously , as in the sight of God , but resting satisfied with a superficial trial , which can come to no good issue . 7. Trying and examineing , but , through the slight of Satan , and because pitching upon wrong marks , comeing to no good issue , but condemning themselves without ground . 8. There is another thing which occasioneth this misjudging , to wit , the want of distinctnesse and clearnesse in covenanting with Christ , and the ignorance of the nature of true saving faith . As to the third particular . How Chist is Life to the beleever in this case . I Answere . Christ manifesteth himself to be life to the soul , in this case . 1. By sending the Spirit of life , that Enlighteneth , Informeth , Perswadeth ▪ and Sealeth . 2. By actuating grace so in the soul , that it manifesteth it self , and evidenceth it self to be there , as the heate and burning of a fire will discover it self , without other toakens . The fourth particular , to wit , how the soul should be exercised , or how it should imploy Christ , for an outgate out of this , hath been abundantly cleared above , where we shewed , that beleevers in this case would 1. Be frequent in griping Christ , and closeing with Him as their alsufficient Mediator : and faith thus frequently acting on Him , may discover it self at length . 2. Look to Christ , that hath eye salve , and is given for a witnesse . 3. Keep grips fast of Him , though they be in the dark , and walk on , griping to Him. 4. Keep love towards Him and his working , and in exercise . 5. Beg of Him to cleare up their state by his Spirit , explaining the true marks of grace , and discovering the working of grace in the soul. But it will be said ( and so I come to the last particular ) what if after all this , I remaine as formerly , as unable to judge aright of my State , as ever ? Ans. Yet , thou would continue griping Christ , loving Him , looking to Him , casting a lost dead soul , with all thy wants , upon Him , and minde this as thy constant work . Yea , thou would labour to be growing in these direct acts of faith : and learne to submit to God herein , knowing that those reflect acts are not absolutely necessary , and that thou should think it much , if He bring thee to heaven at length , though covered with a cloud , all thy dayes . Obj. 2. But others get much more clearnesse ? Ans. I grant that : yet know , that every one geteth not clearnesse , and such as have it , have it not in the same measure ▪ and must God give thee as much as He giveth to any other ? What if thou could not make ●…hat use of it , that others do , but wax proud thereby , and forget thy self ? Therefore , it will be best to give God liberty to dispense his favours , as He will , and that thou be about ●…hy commanded duty , the exercise of faith , Love , Feare , Patience , &c. Obj. 3 ▪ But if at any time I gote a sight of my case , it would be some peace and satisfaction ●…o me ? Ans. I grant that , & what knowest thou , but ●…hou may also get that favour ere thou die ? Why ●…hen will thou not waite his leasure ? Obj. 4. But the want of it in the mean time maketh me go heartlesly and discouragedly about ●…ommanded duties , and maketh that I cannot apply things distinctly to my self . Ans. Yet the word of command is the same , ●…he offer is the same , and the encouragement is the same : why then should not thou be going ●…on , leaning to Christ in the wildernesse , even though thou want that comfortable sight ? Obj. 5. But it is one thing to want a cleare ●…ight of my state ; it is another thing to judge my self , to be yet in the state of nature : and this is my case . Ans. I grant this is the worste of the two : yet , ●…hat if thou misjudge thy self without ground ▪ ●…hould thou not suffer for thine own folly ? and ●…hom can thou blame but thy self ? And if thou judge so , thou cannot but know ▪ that it is thy duty to do the thing , that thou supposeth is not yet done , that is , run away to Christ for life and salvation , and rest on Him , and abide there : and if this were frequently renewed , the grounds of thy former mistake might be easily removed . Yet further , I would adde those few things . 1. Take no pleasure in debateing against your own soul ; for that is but to serve Satans designe . 2. Be not too rash or ready to drink-in prejudices against the work of God , in your own souls : for that is to collude with Sathan against your selves . 3. Make much of any little light He is pleased to give , were it but of one mark ; and be not ill to please : for one scriptural mark , as love to the brethren , may sufficiently evidence the thing . 4. See how thy soul would like the condition of such as are carnal , profane , carelesse in the matters of God : and if thy soul doth really abhore that , and thou would not upon any account choose to be in such a case , thou may gather something from that , to thy comfort : But enough of this case here ? CHAP. XXVI . How is Christ as the Life to be applyed by a soul , that misseth God's favour and countenance . THe sixt case , that we ●…hall speak a little to , is a deadnesse , occasioned by the Lord 's hideing of himself , who is their Life ▪ and the fountaine of life , Psal. 36 : 9. and whose loving kindn●…sse is better then life ▪ Psal. 63 : 3. and in whose favour is their life , Psal ●…0 : 5. A case ▪ which the frequent complaints of the Saints manifest to be rife enough . Concearning which we shall , 1. Shew some of the consequences of the Lord 's hideing of his face , whereby the soul●… case will appeare . 2. Shew the reasons of this dispensation . 3. Shew how Christ is life to the soul in this case , and 4. Point - out the souls duty ; or how he is to make use of Christ , for a recovery . As to the first , we may take notice of those particulars , 1. They complaine of God's hideing of himself ▪ and forsakeing them , Psal. 22 : 1. my God my God , why hast thou forsaken me ! and Psal. 13 : 3. how long wilt thou forsake me ? &c. 2. They cry out for a blaink of his face , and get i●… not : for He hath withdrawn himself , Ps●… 〈◊〉 1. How long wilt thou hide thy face from me . Heman Psal. 88. cryed out night and day , but yet God's face was hid vers ▪ 1 : 9 , 14. The spouse seeketh long , Cant. 5. See Ps. 22 : 1 , 2. 3. They are looking for an outgate ▪ but get none ? And hope deferred maketh their heart sick , Prov. 13 : 12. 4. They are in the dark , and cannot tell , why the Lord dispenseth so toward them : why ( said Heman Psal. 88 : 14 ▪ ) castest thou off my soul ? why ●…idest thou thy face from me ? They cannot understand wherefore it is . So Iob cryed out , Shew me wherefore thou contendest with me , Iob 10 : 2. 5. They may also be walking , in the meane while , without light or counsel , so as they shall not 〈◊〉 what to do . How long shall I take counsel in my soul , Psal. 13 : 2. 6. Moreover ▪ they may have their heart filled with sorrow ; as we see , Psal. 13 : 2. having sorrow in my heart , said David . He also sayeth , Ps. 38. that his sorrow was continually before him , vers . 17. and Psal. 116 : 3. I found trouble and sorrow . 7. They may be so , as that the sweet experiences of others , may yeeld them no supply of comfort , at present , Psal. 22 : 4 , 5 , 6. Our Fathers trusted in the ( said David ) and thou didest deliver them . They cryed unto thee , and were delivered ; they trusted in thee , and were not confounded . But that gave him no present ease or comfort : for immediatly he addeth , vers . 6. But I am a worm and no man ; a reproach of men ▪ &c. 8. Yea all their own former experiences may yeeld them little solace : as we see in the same place , Psal. 22 : 9 , 10. compared with , vers . 14 : 15. Thou art He ( sayes he vers . 9 ) that took me out of the womb , &c. and yet he complaines , vers . 14. that he was poured out like water , and his bones out of joynt , that his heart was melted in the midst of his bowels ▪ &c. 9. They may be brought neare to a giving over all in despondency ; and be brought , in their sense , to the very dust of death ▪ Psal 22 : 16. If it be enquired , why the Lord dispenseth so with his own people ? We answere , ( and this is the Second particular ) That he doth it for holy and wise reasons , whereof we may name a few , as 1. To punish their carelesnesse and negligence ▪ as we see he did with the Spouse , Cant. ●… . 2. To chastise them for their ill improving of his favour ▪ and kindeness●… , when they had 〈◊〉 as the same passage evidenceth . 3. To check them for their security and carnal confidence , as He did David Psal. 30 : 6 , 7. when he said his mountaine stood strong , and he should never be moved : then did the Lord hide his face , and he was troubled . 4. To try if their obedience to his commands be pure and consciencious , and not in a sort mercenary , because of his lifting - up upon them the light of his countenance : and to see if conscience to a command driveth them to duty , when they are in the dark , and have no encouragement . 5. To put the graces of the Spirit to tryal , and to exercise ; as their Faith , Patience , Hope , Love &c. Psal. 13 : 5 , 6. & 22 : 24. 6. To awaken them from their security , and to set them to a more diligent following of duty : as we see in the Spouse , Cant. 5. 7. To sharpen their desire and hunger after Him , as that same instance cleareth . Even in such a case as this , Christ is life to the soul , ( which is the Third particular ) 1. By taking away the sinful causes of such a distance , having laid down his life , and shed his blood : for the remission of their sins ; so that such a dispensation is not flowing from pure wrath ; but is rather an act of mercy and love . 2. By advocating the poor ●…ans cause in heaven , where he His makeing Intercession for His own , and thereby obtaining a delivery from that condition , in God's own time , even the shining againe of his countenance upon them . 3. By keeping life in , as to habitual grace , and by breathing thereupon ; so that it becometh lively and operative , even in such a winter day . 4. By supporting the soul under that dispensation , and keeping it from fainting , through the secret influences of grace , which He conveyeth into the soul : as He did to the poor woman of Canaan , Math. 15. 5. By seting the soul a work , to use such meanes , as God hath appointed for a recovery ; as to cry , to plead , to longe , to waite , &c. Their heart shall live that seek Him. 6. By teaching the soul to submit to , and acquiesce in what God doth ; acknowledging his Righteousnesse , Greatnesse and Soveraignity : and this quietnesse of heart is its life . 7. By keeping the heart fast to the covenant of grace . So that , whatever come they will never quite that bargan , but they will trust in Him , though He should kill them ; and they will adhere to the covenant of grace , though they should be dragged through hell . 8. At length , when He seeth it fit and convenient , He quickeneth , by drawing-by the vaile , and filling the soul with joy , in the light of God's countenance ; and causing it to sing , as having the heart lifted up in the wayes of the Lord. As to the last particular , concearning the duty of a soul in such a case , we say 1. He would humble himself under this dispensation , knowing that it is the great God with whom he hath to do ; and that there is no contending with Him : and that all flesh should stoop before Him. 2. He would justify God in all that He doth ; and say with David Psal. 22 : 3. But thou art holy , O thou that inhabitest the praises of Israel . 3. He would look upon himself as unworthy of the least favour of that kinde : I am a worme ( said David Psal. 22 : 6. ) and no man. 4. He would search-out his provocations , and run away to the fountain , the blood of Christ ; that these may be purged away . and his conscience sprinkled from dead works , and his soul washen in the fountain opened to the house of David , for sin and for uncleannesse . 5. He must also imploy Christ , to discover to him more and more of his guiltinesse , whereby he had grieved the Spirit of God ; and as sins are discovered to him , he would repent of them , and run away with them to the blood , that cleanseth from all sin . This was Elihu's advice to Iob ▪ Cap. 34 : vers . 31 , 32. Surely it is meet to be said unto God , I have borne chastisement , I will not offend . That which I see not , teach thou me , is I have done iniquity , I will do no more . 6. He would grip to Christ in the Covenant , and ●…est there , with joy and satisfaction : he would hold that fast , that he may ride out the storme in a darke night . Though he make not mine house to grow ▪ said David , 2 Sam. 23 : vers . 5. Yet this was all his salvation and all his desire , that He had made with him an everlasting Covenant , ordered in all things and sure . The Spouse took this course , when he could not get a sight of Him , whom her soul loved , Cant. 6 : vers . 3. and asserted her interest in Him. I am my beloveds , and my beloved is mine . 7. He would be intertaining high , and loving thoughts of God , commending Him highly , let His dispensations be what they will. So did the Spouse , Cant. 5 : vers . 10 - 16. 8. He would earnestly seek after Him. The Spouse did so , Cant. 5 : vers . 6. the discouragement she met with at the hands of the watch men did not put her off her pursuite , Vers. 7. but she continued , yea was sick of love , Vers. 8. and here looks had a prevailing power with him , as we see , Cant. 6 : vers . 5. where the Bridgroom uttered that most astonishing word , Turn away thine eyes from me , for they have overcome me . 9. This new manifestation , which he is seeking for , must be expected in and through Jesus , who is the true Tabernacle , and he who was represented by the Mercy - seat . He is the only trysting place , in Him alone will the Father be seen 10 He would also look to Him , for strength and support , in the meane time ; and for grace , that he may be keeped from fainting , and may be helped to waite , til he come , who knoweth the fittest season , wherein to appeare . But , it will be said , what if after all this , we get no outgate , but He hideth his face still from us ? I answere , Such would know , that life is one thing , and comfort is another thing : Grace is one thing , and warme blainks of Gods face is another . The one is necessary to the very being of a Christian , the other not ; but only necessary to his comfortable being : and therefore they should be content , if God give them grace , though they ●…isse comfort for a time . 2. They would lairne to commit that matter to Christ , who knoweth how to give that which is good , and what is best for them . 3. They would be hanging on Him , for strength for duty ; and , in his strength , seting about every commanded duty , and be exercising , Faith , Love , Patience , Hope , Desire , &c. 4. Let the well ordered covenant be all their salvation , and all their desire ; and though they should not get a comfortable blaink of God's face , so long as they were here , yet holding fast this covenant they should at length be saved souls , and what would they have more ? and when they get this , what will they misse ? CHAP. XXVII . How shall one make use of Christ , as the Life , when wreastling with an angry God because of sin ? THat we may give some satisfaction to this question , we shall 1. Shew what are the ingredients in this case , or what useth to concurre in this distemper . 2. Shew some reasons , why the Lord is pleased to dispense thus with his people . 3. Shew how Christ is life to the soul in this case . 4. Shew the beleevers duty for a recovery : and 5. Adde a word or two of caution . As to the first . There may be those parts of , or 〈◊〉 in this distemper ▪ 1. God presenting their sins unto their vieu , so as they shall cry out , our sin is ever before us , Psal. 51 : 3. and say , as it is Psal. 90 : 8. Thou hast set our iniquities before thee , our secret sins in the light of thy countenance : and so cause them see the Lord contending for sin , as the Church did , Esai . 59 : we roare all like bears , and mourn sore like doves : we look for judgment but there is none , for salvation but it is far off from us : for our transgressions are multiplied before thee , and our sins testifie against us : for our transgressions are with us ; and as for our iniquities , we know them , &c. 2. Yea , God may bring upon them the iniquities of their youth , as Iob speaketh Cap. 13 : 26. and so bring upon them , or suffer conscience to charge them with their old sins , formerly repented of and pardoned . And this is more terrible : David is made to remember his original sin , Psal. 51. 3. And , as Iob speaketh , Cap. 15 : 17. God may seem to be sealing up all their sins in a bag , that none of them may be lost or fall by , without being taken notice of ; and , as it were , be gathering them together in a heape . 4. He may pursue sore with signes of wrath & displeasure , because of those sinnes , as we see in David Psal. 4. & 38. & 51. and in several others of his people , chastened of the Lord because of their trangressions ; whereof there are many instances in scripture . 5. Yea , and that for a considerable time together , and cause them cry out , with David Psal. 4 : 3. — but thou O Lord how long ! 6. And that not only with outward , but also with inward plagues . And strokes , as David's case cleareth , in the forecited Psalmes . 7. Yea and not only themselves , but even their posterity : as Davids childe was smiten with death , and the posterity of Manasses , who found mercy himself , 2 Chron. 33 : 13. was caryed into captivity for his sin , 2 Kings 23 : 26 , 27. 8. Further , the Lord may deprive them of all their former joy and comfort , which made David cry out Psal. 51 : 12. restore unto me the joy of thy salvation , and grant me thy free Spirit . 9. And , which is yet more terrible , write their sin upon their judgment , as when He caused the sword and whoredom follow Davids house . 10. And finally , He may cause them feare utter offcasting as Psal. 51 : 11. cast me not away ( said he ) from thy presence . And this the Lord thinketh good to do ( that we may speak a word to the second particular ) for those and the like reasons . 1. To discover to them , and to all the world , how Just , Holy , and Righteous a God He is , that cannot approve of or beare with sin , even in his own children . 2. To make all fear and tremble before this great and holy God , who is terrible in his judgements , even when they come from a Fathers hand , that is not pursueing in pure anger and wrath , but chastening in love : Sure , all must think , that his dispensations with the wicked will be much more fearful and horrible , seing they are not yet reconciled unto Him through the blood of ●…esus . 3. To presse Believers more earnestly in to Christ , that they may get a new extract of their pardon ▪ and their souls washen in the blood of Iesus . 4. To teach them to walk more circumspectly afterward , and to guaird more watchfully against Satans temptations , and to imploy Christ more as their Strength , Light and Guide . 5. To cause them see their great obligation to Jesus Christ , for delivering them from that state of wrath , wherein they were by nature , as well as others , and would have lyen-in to all eternity , had not He redeemed them . 6. To exercise their Faith , Patience and Hope ; to see if in hope , they will beleeve against hope , and lay hold on the strength of the Lord , that they may make peace with him , Esai . 27 : 5. 7. To give a fresh proof of his wonderful Mercy , Grace , Love , and Compassion , upholding the soul , in the meane time , & at length , pardoning them , and speaking peace to their souls through the blood of Jesus . But as to the third particular . We may look on Christ , as the Life to the soul in this case , upon those accounts . 1. He hath satisfied justice , and so hath borne the pure wrath of God due for their sinnes : He hath troden the winepresse alone , Esai . 63 : 3. He was wounded for our transgressions , and bruised for our sins , Esai . 53 : 5 , 10. And therefore they drink not of this cup , which would make them drunk , and to stagger , and fall , and never rise againe . 2. Yea , He hath procured , that mercy and love shall accompany all those sharpe dispensations ; and that they shall flow from mercy ; yea and that they shall be as a covenanted blessing , promised in he covenant , Psal. 89 : 30 , 31 , 32 , 33. 3. And sometimes He is pleased to let them see this clear difference betwixt the strokes they lye under , and the judgments of pure wrath , which attend the wicked : and this supporteth the soul : for then he seeth , that those dispensations , how sharpe so ever they be , shall work together for good to him , and come from the hand of a gracious and loving Father , reconciled in the blood of Christ. 4. He is a Prince exalted to give repentance and remission of sins to Israel , Act. 5 : 31. Yea , He hath procured such a clause in the covenant , which is wel ordered in all things and sure , that upon their renewing of faith and repentance , their after sin shall be pardoned ; and besides the promises of faith and repentance , in the covenant , His being ●… Prince exalted to give both , giveth assurance o●… their receiving of both . 5. He cleareth to them their interest in the Covenant , and their right to the promises of the Covenant ; and through their closeing with Christ ▪ b●… faith , He raiseth up their heart in hope , & cause●… them to exspect an outgate , even remission of the●… sins , and turning a way of the displeasure in due tim●… through Him : and this is a great part of their life ▪ 6. Being the author and finisher of faith , 〈◊〉 ●… Prince to give repentance , He , by His Spirit , worketh up the soul to a renewing of its grips o●… Himself , by faith , and to a ●…uning to the death and blood of Christ for pardon , and washing : and worketh godly sorrow in the heart ; whereupon followeth Pardon , according to the gospel constitution , though the beleever as yet perceiveth it not . And sin being pardoned before God , conforme to the tenor of the covenant of grace , the man is a living man , whatever feares of death , he may be keeped under for a time . 7. He helpeth also the soul to a justifying of God , and to a holy submissive frame of Spirit , under that dispensation ; so that they are willing to beare the indignation of the Lord , because they have sinned against Him , Micah . 7 : 9. and to waite for an outgate in God's own time : and to kisse the rod , and accept of the punishment of their sin . 8. When He seeth it fit for his own glory , and their advantage , He speaketh peace at length to the soul , and sayeth , Son or daughter , be of good cheer , thy sinnes are forgiven thee . And then is the soul restored to life . As to the fourth particular . The soul that is wreastling with an angry God for sin , and would make use of Christ as the life , would do those things , 1. He would look to Christ , as standing under God's curse in our room , and as satisfying justice for all the elect , and for all their sinnes . 2. He would eye the covenant , wherein new pardon is promised , upon the renewing of faith and repentance . 3. He would eye Christ , as the great Lord dispensator of both Faith and Repentance , and hing on Him for both ; and thus beleeve , that he may beleeve and repent , or lay his soul open to Him , that He may work in him both Repentance and Faith. 4. He would flee to the blood of sprinkling , that speaks better things than the blood of Abel , that he may be washen , and sprinkled with hysope , as David did Psal. 51 : 7. 5. He would eye Christ as a prince , to pardon , and give remission of sins , and as exalted for this end , and would fix his eye upon Him , as now exalted in glory for this end . 6. He would close with Christ of new , as his only alsufficient mediator ; and , having done this , and repented of his sins , whereby God hath been provoked , he would conclude through faith , that a pardon is past in the court of heaven , conforme to the tenor of the gospel , and waite on Christ , until the intimation come . As for the cautions , which I promised to speak to , in the last place , take those few 1. Do not conclude there is no pardon , because there is no intimation thereof made to thy soul , as yet . According to the dispensation of grace , condescended upon in the gospel , pardon is had immediatly upon a souls beleeving and repenting ; But the intimation , sense , and feeling of pardon , is a distinct thing , and may , for several ends , be long ●…eeped-up from the soul ; Sure , they go not alwayes together . 2. Do not conclude , there is no pardon , because the rode , that was inflicted for sin , is not as yet taken off ▪ God pardoned Davids sin , and did intimate the same to Him by Nathan , and yet the sword did not depart from his house till he died : God can forgive , and yet take vengeance on their in ven●…ions , Psal. 99 ▪ 8. 3. Do not upon this ground , question God's Faithfulnesse , or conclude that God's covenant doth not stand fast : He is the same , and the covenant abideth fast and firme ; but the change is in thee . 4. Do not think , that because thou hast once received Christ , that therefore , without any new act of faith on Him , or of repentance towards God , thou should immediatly be pardoned of thy sinnes , as soon as they are committed : for the gospel methode must be followed , and it should satisfie us . CHAP. XXVIII . No man cometh to the Father but by me . THis being added for furder confirmation of what was formerly said , will pointe out unto us several necessary truthes : as First . That it is most necessary , to be sound and cleare in this fundamental point , of coming to God , only in and through Christ : for 1. It is the whole marrow of the gospel . 2. It is the ●…inge of all our salvation , Christ is the chiefe cornerstone , Esa. 28 : 16. 1 Pet. 1 : 5 , 6. and 3. The only ground of all our solide and true peace and comfort . 4. An errour , or a mistake here , is most dangerous , hazarding , if not ruineing , all 5. Satan endeavours mainely against this , raiseth up heresies , errours and false opinions , and prompteth some to vent perplexing doubts and objections , & all to darken this cardinal point ▪ So doth he muster up all his temptations for this end , at length , to keep poor souls from acquantance with this way , and from making use of it , or entering into it . 6. Our corrupt hearts are most averse from it , and will close with any way , how troublesome , how expensive and costly so ever it may seem to be , rather than with this . 7. There are a multitude of false wayes , as we did shew above . All which cleare up this necessity , and should teach us to be very diligent to win to acquantance with it ▪ and to make sure that we are in it , and to hold it fast , and to keep it pure in our practise , without mixing any thing with it , or corrupting of it . Secondly . That it is no small difficulty to get this truth beleeved and practised , that through Christ alone we come to the Father . Therefore is the same thing asserted and inculcated againe , upon the matter : for 1. Nature will not teach this way , it is far above nature . 2. Yea our natural inclination is much against it , opposing it , and fighting against it . 3. This way is altogether contrary to that high esteem , which naturally all of us have of ourselves . 4. And is opposite to that pride of heart , which naturally we are subject to . 5. Yea there is nothing in us by natur , that will willingly comply with this way : but , on the contrary , all is opposite thereunto . 6. And therefore it is the Christians first lesson , to deny himself . The consideration of which should humble us , and make us very jealous of our own hearts and inclinations , and of all those courses , which they are inclineable to , and bent upon . And it should put us to try , if ever we have overcome this difficulty : and have now all our hopes and comforts founded on Him , and on nothing else : and are up or down in our peace and joy , according as we win in to Him , or are shut out from Him : and in all our approaches to God , upon whatsoever account , are leaning to Him and resting on Him alone , exspecting accesse , acceptance , and a hearing , only in Him ; and are quieted under all our feares and temptations with this , that Christ is our way to the Father . Thirdly . That even beleevers have need to have this truth inculcated often : for 1. Satan is busie pulling them off this ground , by all the wiles and temptations he can . 2. Their own corruption within , and the evil heart of unbeleefe , is alwayes opposeing this way , and drawing them off it . 3. Through the slight of Satan , and the power of corruption , they are oftimes declineing from this pure gospel way . 4. The experience of beleevers can tell , that when they a●…e at their best , it is a great work and exercise to them , to keep their heart right in this matter . 5. Is it not too oft seen , that they are under the spiritual plague of formality , which stealeth them off their feet here ? 6. And is it not found oftentimes , that they are too too ready to leane to some thing beside Christ ? How ought all to be convinced of this , and humbled under the sense of it ? And see also how necessary it is to be oft preaching on this subject , and to be oft thinking upon and studying this fundamental truth . Fourthly . It should be a strong motive and incitement to us to make use of Christ , as the way to the Father , That no man cometh to the Father but by Him : for this may be looked upon as an argument , enforceing their usemaking of Him , as the way . Fiftly . It discovereth the ground of that truth , that there are but few that are saved ; for none cometh to the Father but by Him : few , in respect of the whole world , once heare of Him ▪ and of such as hear of Him , few have the true way of imploying and applying him , as the way to the Father , cleared up unto them : and againe ▪ of such as have the truth , as it is in Jesus , preached unto them , O how few go to Him , and make use of Him according to the truth , and beleeve and practise the truth ▪ Sixtly . That in and through Christ alone we must come . 1. To the Knowledge of the Father : for no man knoweth the Father but the son : and He alone , who came out of the bosome of the Father , revealeth Him. 2. To the Favour and Friendship of the Father : for He alone is our pea●…e , and in Him alone is the Father well pleased . 4. To the Kingdome of the Father here : for He only is the door , Iohn . 10. and by his Spirit are we effectually called . 4. To the Kingdome of the Father above : for He alone hath opened that door , and is entered into the holiest of all , as our forerunner , and is gone to prepare a place for us . 5. Through Him alone must we addresse ourselves to the Father , in our supplications , Iohn . 16 : 23. Revel . 8 : 3. in our thanksgivings Rom. 1 : 8 ▪ Col. 3 : 17. and praise Heb. 13 : 15. Ephes. 3 : 21. 6. Through Him alone have we accesse , and an open door to the Father , Ephes. 2 : 18. & 3 : 21. Heb. 4 : 16. I shall only speak to one case here . viz. CHAP. XXIX . How should we make use of Christ , in going to the Father , in prayer and other pieces of worship ? IN short , for answering of this question , I shall lay down those particulars . 1. There would be a lively sense of the infinite distance , that is betwixt the great God , and us finite creaturs ; and yet more betwixt the holy God and us sinful wreatches . 2. There would be an eyeing of Christ , as the great peacemaker through his death and merites , having satisfied justice , and reconciled sinners unto God ; that so we may look on God now , no more as an enemie , but as reconciled in Jesus . 3. There would be , sometimes at least , a more formal , and explicite actual closeing with Christ as ours , when we are going about such duties : and alwayes an implicite and virtual imbraceing of Him as our mediator ; or an habitual hanging upon Him , and leaning to Him as our mediator , and Peacemaker . 4. There would be an eyeing of Him as our great Highpriest , now living for ever to make intercession for us , and to keep the door of heaven open to us : upon which account the Apostle presseth the Hebreewes to come boldly to the throne of grace , Heb. 4 : 14 , 16. See also Heb. 7 : 24 , 25. 5. There would be a griping to Him , even in reference to that particular act of worship , and a laying hold upon Him , to speak so , as our Master usher , to bring us by the hand in to the Father , as conscious of our own unworthinesse . 6. There would be a confident leaning to Him , in our approching ; and so we would approachin Him , without fear or diffidence . And that notwithstanding that we finde not our souls in such a good frame ▪ as we would wish , yea and guilt looking us in the face . 7. Thus would we roll all the difficulties , that come in our way , and all the discouragements , which we meet with , on Him , that He may take away the one and the other , and helpe us over the one and the other . 8. As we would take an answer to all objections from Him alone , and put Him to remove all scruples , and difficulties , and strengthen ourselves against all impediments and discouragments , alone , in and through Him , so there would be the bringing of all our positive encouragements from Him alone , and all our hopes of coming speed with the Father should be grounded upon Him. 9. We would ex●…pect all our welcome and acceptance with the Father , only in & through Christ , and expect nothing for any thing in ourselves , not for our graces , good frame , preparation , or any thing of that kinde . So we would not found our acceptance , nor our peace and satisfaction , on ourselves , nor on any thing we have , or do ; nor would we conclude our exclusion or want of acceptance , because we do not apprehend our frame so good as it ought to be ; so we should not found our acceptance on our right performance of duties , for that is not Christ. 10. We would quiet ourselves on Him alone , in all our approaches , whatever livelinesse we finde , or misse in the duty ▪ we are too much tickled and faine , when duties go well with us , and troubled upon the other hand , when it is not so ; and the ground of all this , is , because we leane too much to our own duties , and do not quiet ourselvs on Him alone : and hence itis , that we are oft quieted when we get the duty done and put by , though we have not met with Him there , nor goten use made of Him , as was necessary . All our comfort , peace and quiet would be founded on Him alone . 11. We would look to Him for the removal of all the discouragments , that Satan casts in our way , while we are about this or that piece of worship , to put us back , or to cause us advance slowly and faintingly : and , casting them all on Him , goe forward in our duty . 12. We would look for all our returns and answers only in and through Him , and lay all the weight of our hopes and exspectation of a good answer only on Him , ●… Iohn . 5 : 13 , 14 , 15. For Caution I would adde a word or two . 1. I do not think , that the beleever can explicitely and distinctly act all these things , when ever he is going to God ; or can distinctly perceive all these several acts : nor have I specified them , and particularly mentioned then thus , for this end ; but to shew at some length , how Christ is to be imployed in those acts of worship , which we are called to performe ; and that because , we ofttimes think the simple nameing of Him , and asking of things for His sake , is sufficient , though our hearts leane more to some other thing , than to Him : and the conscientious christian will find his soul , when he is rightly going about the duties of worship , looking towards Christ thus , sometimes more distinctly and explicitely as to one particular , & sometimes more as to another . 2. Though the beleever cannot distinctly act saith on Christ , all these wayes , when he is going about commanded duties of worship ; yet he would be sure to have his heart going out after Christ , as the only ground of his approaching to , and acceptance with , and of being heard by the Father ; and to have his heart in such an habitual frame of resting on Christ , that really there may be a relying upon Him , all these wayes , though not distinctly discerned . 3. Sometimes the beleever will be called to be more distinct and explicite in looking to , and resting upon Christ , as to one particular , and sometimes more as to another : when Satan is disswading him to go to God , because He is an infinite holy one , and he himself is but a sinner : then he is called to act faith on Christ as the mediator , making reconciliation betwixt God and sinners : and when Satan is disswading from approaching to God , because of their want of an interest in God ▪ then should they act faith on Christ , and imbrace him , according to the gospel , and rest there , and so approach . And when Satan casts up his unworthinesse and former sins , to keep him aback , or to discourage him , then he is called to lay hold on Christ , as the great Highpriest , and advocate ; and , casting that discouragement on Him , to goe forward . So likewise when Satan is discourageing him in his duty , by bringing before him his sins , he should take this course . And when , because of his sinful way of worshiping God and calling upon him , and other things , he is made to feare , that all is in vaine , that neither God regairdeth him , nor his service , and that he shall not come speed , than should he cast all the burden of his acceptance , and of obtaining what he asketh and desireth , on Christ , and quiet himself there : and so as to the rest : and hence appeareth the usefulnesse of our branching-out of this matter . 4. In all this , there must be an acting in the strength of Jesus : a looking to Christ and resting upon Christ , according to the present case and necessity , in Christ ; that is , by his strength and grace communicated to us by his Spirit . Then do we worshipe God in the Spirit , and in the newnesse of the Spirit , when all is done in the matter of worship ; in and through Jesus . FINIS . A Table of the Chapters . Chap. I , THe Introduction , with some general Observations from the cohesion . Pag. 1 Chap. II. Of the Words themselves in general . 16 Chap. III. How Christ is the Way in general . 20 Chap. IIII. How Christ is made use of , for justification . 41 Chap. V. How Christ is the Way , for sanctification , in general . 72 Chap. VI. How Christis to be made use of , for killing and crucifying the old man of sin . 100 Chap. VII . How Christ is to be made use of , for grouth in grace . 1●…3 Chap. VIII . How Christ is to be made use of , for taking away the guilt of our dayly outbreakings . 155 Chap. IX . How Christ is to be made use of , for cleansing us from our dayly spots . 179 Chap. X. Some generals clearing how Christ is the Truth . 200 Chap. XI . More particularly , in what respects Christ is called the Truth . 206 Chap. XII . Some general Uses from this useful truth , that Christ is the Truth . 209 Chap. XIII . How Christ is to be made use of , as the Truth , for grouth in knowledge . 226 Chap. XIIII . How Christ is to be made use of , as the Truth , for comfort , when truth is oppressed and born down . 238 Chap. XV. How Christ is to be made use of , for stedfastness ▪ in a time when truth is oppressed and born down . 245 Chap. XVI . How Christ is to be made use of , as the Truth when the Spirit o●… errour prevaileth . 25●… Chap. XVII . How Christ is to be made use of , as the Truth for geting of our case and condition cleared up . 268 Chap. XVIII . How Christ is to be made use of , as the Truth , to the end we may get right and suteable thoughts of God. 277 Chap. XIX . How Christ is the Life . 284 Chap. XX. Some general Uses of Christ's being the Life . 299 Chap. XXI . How Christ is to be made use of , as the Life , when we are so sitten-up in the wayes of God ▪ that we can do nothing . 314 Chap. XXII . How Christ is to be made use of , as the Life , when we are heartless and fainting through discouragments , 322 Chap. XXIII . How Christ is to be made use of , as the Life , when we are dead , as to doing of duties . 334 Chap. XXIIII . How Christ is to be made use of , as the Life , when we are under the prevailing power of unbeleef and infidelity . 344 Chap. XXV . How Christ is to be made use of , as the Life , when we cannot know ▪ what to judge of our case . 353 Chap. XXVI . How Christ is to be made use of , as the Life , by one that misseth God's favour ▪ 358 Chap. XXVII . How Christ is to be made use of , as the Life , when we have to do with an angry God because of sin ▪ 365 Chap. XXVIII . The last words of the Text explained , with some Observations thence deduced . 372 Chap. XXIX . How Christ is to be made use of , in going to the Father , in prayer , and other acts of Worship . 376 FINIS . 
A40370	----	Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point. De Christo gratis justificante. English Foxe, John, 1516-1587. 1694 Approx. 790 KB of XML-encoded text transcribed from 265 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A40370 Wing F2043 ESTC R10452 12927377 ocm 12927377 95561 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40370) Transcribed from: (Early English Books Online ; image set 95561) Images scanned from microfilm: (Early English books, 1641-1700 ; 692:30) Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point. De Christo gratis justificante. English Foxe, John, 1516-1587. [16], 512 p. Printed for Tho. Parkhurst ..., London : 1694. Translation of De Christo gratis justificante. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Osório, Jerónimo, 1506-1580. Justification. 2000-00 TCP Assigned for keying and markup 2001-08 Apex CoVantage Keyed and coded from ProQuest page images 2001-09 TCP Staff (Michigan) Sampled and proofread 2001-10 Apex CoVantage Rekeyed and resubmitted 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-07 Apex CoVantage Rekeyed and resubmitted 2002-08 Mona Logarbo Sampled and proofread 2002-08 Mona Logarbo Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion OF Free Iustification BY CHRIST . Written First in Latine By Iohn Fox , Author of the Book of Martyrs , AGAINST OSORIUS , &c. And now Translated into English , for the Benefit of those who love their own Souls , and would not be mistaken in so great a point . LONDON , Printed for Tho. Parkhurstat at the Bible and Three Crowns , at the lower end of Cheapside . 1694. THE EPISTLE OF THE AUTHOR , To all Afflicted and Troubled Consciences of Believers in Christ. BEing to write this Apology concerning Free Iustification by Christ ; the more that I consider the Cause , that I have undertaken , the more I am inclined to proceed . And again , when I call to mind these Times , and how the Manners of Men are corrupted , there arifeth in my mind a doubtful wavering , distracting me several ways , not without some fear joyned therewith , That which causeth me to 〈◊〉 is this , lest the greatest part of our People ( as the minds of Men are apt to catch at the smailest occasious ) Should contract Some 〈◊〉 from this mild and peaceable Doctrine of Evangelical Iustification , to grow the more bold in Sinning . From whence I do therefore partly apprehend , what the Silent Thoughts of Some Men may object against me ; who , though they will not deny the things which we say of Christ to be true , yet they will judge them unseasonable for the Times and Manners of Men now-a-days , being so corrupted and infected . Nay , that they are rather hurtful , and open a door to greater boldness and security in sinning . Therefore , that I may answer those Men , and give some account of my undertaking , I thought sit to speak a few things by way of 〈◊〉 〈◊〉 That I am not at all ignorant 〈◊〉 〈◊〉 of prodigious Uncleanness do abound every where at this day ; and also 〈◊〉 do no less 〈◊〉 the things that I see . And I wish it were as much in my power 〈◊〉 procure the healing of these Evils , as I am 〈◊〉 grieved at so great a Torrent of all Wickedness prevailing daily more and more . 〈◊〉 some will say , Then dram forth and thunder out something from the severe Law of God , which may terrifie the minds of the People with the healthful Fear of God , and the dreadfulness of Divine Vengeance , which maytake away the furious Lusts of Life , and restrain unbridled Boldness , and reduce Men into a course of more severe discipline , and reclaim them from Wickedness to serious Repentance , and drive all Men forward by all means to endeavour the best things . But what other thing do I drive at in these Treatises throughout , though not with the same dexterity of Speech , and excellency of Wit as many Men , yet aiming altogether at the same 〈◊〉 . For if we look at the End of things with a right Iudgment , what is the Design of all the Doctrine of the Sacred Gospel , concerning Faith , Christ the 〈◊〉 and Free Iustification by him , but that by setting before Men the great 〈◊〉 bestowed upon us by Christ , and by considering his Special Favour , the winds of Believers being so much more easily inflamed with the admiration of heavenly things , may be won over to a contempt of this World ? Though in the mean time I am not unsensible , that there be some perhaps of a contrary Opinion : to wit , that no other way or Medicine for rooting out of Vices , and reforming Manners should be used , but to stupifie the Ears of simple Men with perpetual inculcating of Laws and Precepts , and dreadful Threatnings to stir up Terrour . Unto whose Opinion , as I would not oppose my self , so also I cannot but greatly commend their Labour . But again , neither should they be blamed , who teach Christ , nor the promulgation of the Gospel neglected , because many abuse it . Before the Father sent his son into the World , he was not ignorant that the World would not receive him , and yet he sent him nevertheless . Though he knew there were many that loved Darkness more than Light , notwithstanding the true Light shined from Heaven , which enlighteneth every Man that cometh into this World. There hath never been so happy a Generation , but the worser part hath exceeded in number , and always the fewest were pleased with the best things . But I doubt whether ever such abominable Impudence in sinning came to so great a height in any Age. Wherefore I confess , that so much the more their Endeavours should be encouraged , who give all diligence for this purpose , and rebuke with sharpness , that wickedness may be purged away out of the Christian Common-wealth . For what can they do more agreeably ? But yet Christ Should not therefore be expelled from the Church . Yea , if I may be allowed to speak freely , I know not whereunto this so great depravation and overflowing of all most abominable iniquities should be imputed , but that Christ the best Instructer of Life , doth not so reign in the minds of Men , as in right he ought . This World hath its Adorers . But Christ also hath his own miserable and afflicted Elect in the World , the care of whom should not be neglected . Therefore they that are angry at the filthy Manners of this Life , do well therein ; but yet they do not ill , that are angry at the corrupt Errours of Doctrine , about which , according to my Opinion , no less care should be taken then about Manners . The Prophet is commanded to declare unto his People their sins . True indeed . But again , the same Prophet is commanded to comfort his People . Also the Voice of the Prophet is commanded to Prophesie with a loud Cry to the Cities of Iudah concerning the Saviour their King , and his Reward , and the Saving Grace and Glory of God , which was to be revealed in that People : So then , the Church hath her Prophets , I know and acknowledge it . And again , the Divine Bounty so dispenseth its Gifts , that the same hath also its Evangelists . But now , where is there one of all the Prophets that came before Christ's Time , but he is found frequently to Evangelize something of Christ very sweetly with joyful Proclamations ? We bear the same testified by Peter ; To him , faith he , all the Prophets bear witness , That as many as believe in him shall receive remisfion of sins : Wherefore as those are not to be defrauded of their own praise , who do all they can to bring the brutish minds of the People to a deteflation of their own evil deeds : So again it should be inquired into , Whether this is all that must be done ? Thou callest them back to Repentance , who are running on headlong into their sins , and thou dost well , for it is a great thing . But what will this so much avail , unless Christ also being received by Faith , come together with thy Repentance : For thou art not pardoned only upon the account of thy remorse at the remembrance of thy by-past Life , but because Christ , who never sinned , died for thee . Though again , neither doth he forgive any , but him that repents truely , and from his Heart . Therefore these two must be joyned together , and always retained in the Church : But so that Salvation and Iustification should be understood to consist principally , not in the Life of Men , if it were never so Holy , but in the Doctrine of Faith rightly taught . In which Matter , this whole Generation of Papists , seems to me not a little deceived , who look upon this our Christian Religion , to be nothing else , but a Moral Doctrine of framing the Life , according to the right Rules of Living ; which when a Man hath strictly observed , and thereby gained the Reputation of Vertue , and external Honesty , they think nothing further is wanting to the compleat Perfection of Christian Philosophy ; which if it be true , I scarcely discern what difference there is between us and the Ancient Philosophers . For what Sect of Philosophers was ever so grosly absurd , but that they esteemed it honourable to contemn those things , with the Admiration and Desire whereof we Christians are so much transported , that we are in the next degree to Madness ? That Money never makes any Man Happy . That the end of good , should by no means be placed in Honours or Pleasures . The Stoicks were not ignorant , that no Man is wise , but a good Man. They saw that nothing was good and honourable , but true Vertue , and nothing should be accounted Evil but only Filthiness . Socrates in Plato Disputes , that Injury should not be revenged by an Injury : And that the Soul should by all means be drawn away from the Affections of the Body . Moreover that , the Soul being Immortal , they are not in a deplorable Condition , who after having passed their Life honestly , depart hence into more blessed Habitations . What shall I say of Plato , or of Aristotle , who in his Politicks , denies that any thing can be pleasant unto Men in Life , except Vertue , in which only Pleasure consists . How holily doth M. Cicero write of Offices ? Yea those Men did not only teach such things , but not a few of them , did also perform great part of their Doctrine , both amongst the Greeks and the Latins , especially Socrates , Aristides , Diogenes , Epictetus , the Curij , the Fabij , the Fabricij , and the Scipio's . Whose Life , Vertues , and famous Acts , if we look into , and compare them with the Catacatholicks in our Days , O how ashamed may they be at so great a difference as is between them ! And yet as all these things , so very excellent , profited them nothing to Salvation without Christ , so also we should suppose , that in all our Vertue , and good Deeds there is nothing , that distinguishes us before God from their Paganism , unless besides the Condition of Life , there be added another Doctrine , and Profession of Religion , which doth not , as the Philosophers of old , Dispute about Vertues only and Moral Duties , or about placing the chief Good in the Excellency of Vertue or Charity , nor makes enquiry about legal Righteousness , and civil Iudgments : But calls us forth unto deeper Mysteries , and instructs the Minds of Believers soundly and solidly , concerning the Heavenly Iudgment of God , his Will , his Engagement by Covenant , concerning the Son of God , and our Eternal Redemption by Christ , Peace , Iustification , Faith , the Hope of our Calling , the largeness of the Mercy and Grace of God , Salvation and the Crown of Immortality . These seem to me to be the Principal Heads , in which all the Strength and Nature of our Religion , all our Peace and Tranquility , and all the way of our Salvation and Doctrine is contained : Which manner of Doctrine , I think all means should be used , that it may be retained in the Church sound and entire . And this was the chiefest Cause , that stirred me up to undertake this Defence , wherein I am now engaged , not that I might open a Door of Licentiousness to Men of unclean Dispositions : But that I might lay open unto all Godly Brethren , and especially to those that are afflicted , the boundless and eternal Riches of the Grace of God in Christ purchased for us , the Glory of the Kingdom , the Stable and undoubted good Pleasure of his reconciled favour . What if some are of such a perverse Mind , that they design to abuse this our peaceable and healthful debate , about Faith and the Grace of Iustification , for a Defence of their own Uurighteouness , and carnal Licentiousness , I give them notice now before hand , that these things were neither written , nor thought upon by me for them , but only for the Godly , whose Consciences in this World are burdened and afflicted , ( to whom I would peculiarly Dedicate this Work , such as it is ) that I might ease and refresh them in Christ , in the great straits of their Agonies with some Lenitive of Evangelical Doctrine , against the ensnaring assaults of Satan . And likewise , that I might strengthen and preserve them , as with an Antidote against the Malignity of the Pseudocatholick Adversaries , and the subtile deceits of Sophisters : Who by an infinite number of Books already published , and by hurrying new ones daily into publick view , keep no measure , and make no end of Writing , that they may subvert the right ways of the Lord. In the mean time , I have nothing at present that I can say of that our good-by Stapleton , but that it troubles me much , his Book so prolixely Talkative , came no sooner to my Hands . Now because this so tumultuous a noise of twelve Books , which he seems to have armed against Christ , and his twelve Apostles , to conquer the simplicity of Evangelical Doctrine , requires more leisure to examine his so many , and so great Authorities heaped together out of Augustin ; I must beg a Truce of Him , until I can bestow requisite Pains on so great a Doctor , if so be God will furnish me with Strength , that I may be able to perform it . Now I pray the Lord Iesus , who was crucified for our Sins , that according to the unspeakable greatness of his Power , whereby he can do all things with his Father in Heaven and in Earth , and according to his great loving Kindness towards us , that he would fructifie our Minds daily more and more , by the Spirit of his Grace , nourish them by his Presence , confirm them by his Power , that he would defend the afflicted cause of the Gospel , against the Plagues of Errour , disappoint the attempts of malicious Persons , endeavouring our Destruction , still disorderly Tumults and vain Ianglings in the Church , grant Peace to our Times , Pardon to our Sins , Strength and Victory to our Faith , Skilful Workmen to the Church , and Dexterity in working and teaching to the workmen ; and especially that he would refresh and Comfort with the Gracious Favour of his Divine Majesty , the pious and perplexed Consciences of Believers , combating with Death and Satan , or exercised with sharp Affliction , for the Glory of his own Name , to whom with the Father , and the Holy Spirit all Glory is due for ever and ever . Amen . Iohn Fox . Books Printed for , and are to be sold by Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chapel . A Practical Exposition on the 130. Psalm , wherein the Nature of the forgiveness of Sin is declared , the Truth and Reality of it asserted , and the Case of a Soul Distressed with the guilt of Sin , and relieved by a discovery of forgiveness with God , is at large Discoursed . The Grace and Duty of being Spiritually Minded , declared and practically improved . A Declaration of the glorious Mystery of the Person of Christ , God and Man. Of Temptation , the Nature , Power , the danger of entring into it , means of preventing that Danger . A Vindication of the Doctrine of the Trinity , these five by Dr. Iohn Owen . A Body of practical Divinity , consisting of above 176 Sermons on the lesser Catechism , composed by the Reverend Assembly of Divines at Westminster , with a Supplement of some Sermons on several Texts of Scripture , by Tho. Watson formerly Minister of St. Stephens Walbrook Printed from his own hand-writing , recommended by several Ministers to Masters of Families and others . The Confirming Work of Religion : Or its Great Things made plain , by their Primary Evidences and Demonstrations . Whereby the meanest in the Church , may soon be made able to render a Rational account of their Faith Written by R. Fleming , Author of the Fulfilling of the Scriptures . The Gospel Mystery of Sanctification in sundry practical Directions , suited to the Case of those who labour under the guilt and power of indwelling Sin. To which is added a Sermon of Iustification . By Mr. Walter Marshal late Preacher of the Gospel . The Confession of Faith , together with the larger and smaller Catechisms , by the Reverend Assembly of Divines then sitting at Westminster , presented to both Houses of Parliament . Again published with Scriptures at large , and the Emphasis of the Scriptures in a different , Character . An Earnest Call to Family-Religion , or a Discourse concerning Family-worship , being the substance of eighteen Sermons , preached by Samuel Slater , M. A. Minister of the Gospel . The Sure Mercies of David : Or a Second Part of Heart-treasure . Wherein is contained the summ and substance of Gospel-mercies purchased by Christ , and Promised in the Covenant of Grace , together with the several ways how they are made sure to all the Heirs of Promise , and how they are to be improved for the Saints Fort and Defence , Settlement and Incouragement in shaking and back-sliding times . By O. Heywood . OF Free Iustification by Christ. In Reading your Books , Hierom Osorius , concerning Righteousness , though I had not leisure accurately to trace every particular , on which you have enlarged , yet by what I have here and there collected , I think I do well enough perceive whereat you drive , what you design , and what you endeavour : For , according to my apprehension , you are endeavouring , not to strike at some part of Christian Doctrine of smaller concernment , but to cut the very Throat , and extinguish the Breath and Spirit of the Gospel , and to besiege the whole state of our Felicity , and the Castle and chief City of Christian Liberty , and to pluck up from the very Foundation all the Munitions of Peace and Life : For what other thing dost thou in all these ten Books , whereby thou snatchest away out of the Hands , Studies , Minds and Consciences of Men , and out of the Earth . as the Sun out of the World , that most glorious Light of our Free Iustification , purchased by the great bounty of Christ , and confirmed by the Eternal Covenant of God : Which being taken away , I see not what thou leavest remaining to us , but Cimmerian and Osorian Darkness , in which we may grope like blind Moles : Which endeavours of thine , though of themselves being vain and frivolous , there is no great cause , why they should be feared in their opposition against the invincible force of Divine Truth ; yet because they strive to with-hold from us that which is most excellent in all Religion ; therefore I thought it was necessary to write these things unto thee , not being provoked by any Enmity or Hatred against thy Person , that I might vex thee , but that I might admonish thee both friendly and freely ; and so much the more freely , in how much greater danger I see thou art entangled , unless thou return back , and endeavour to walk more uprightly according to the Gospel of Christ. For what think you , Sir ? That by your deeds performed as well as can be imagined , and by the steps of your vertues , you can lay for your self a passage into the Kingdom of God ? Or think you that any man living in this slippery condition of Nature , can root out all his Lusts , and utterly cut off all their enticements , and so contain himself within the bounds of his duty , that he can equalize those habitations of Eternal Glory , with a proportionable dignity of Righteousness , or dare promise them to himself upon such an account , unless the bounty of God had freely put this honour upon us ? O be not of such an opinion ! This is not the way to Heaven . Either you must change your mind , or lay down this hope . Howbeit this opinion seems not to be yours only , but common to you with many , to wit , the late School-Divines , especially those , who have a greater veneration for the authority of the Pope , than the Writings of the Apostles , who being all infected with the same contagion of error , do boldly profess the same , that you affirm . But yet all of them do not proceed in the same manner and method . Those do so frame their notions , that all men may understand , they are the professed Enemies of Divine Grace , and our Free Iustification in Christ , which they hiss out of the Schools , and openly anathamatize . Your arguings are somewhat different , though you have undertaken , obstinately to maintain the same thing , that they do , but you hide the same venom with a more subtile artifice , so that it insinuates more easily , and lies less open to rebuke . For I see you write Books concerning Righteousness , and those not a few , nor unpolished . When I look on the argument , I see it is honourable and plausible . When I look into your manner of Speech , your painted eloquence , and laudatory amplifications , wherewith you adorn the Glory , Loveliness and Beauty of Righteousness with a Tragedian-like sublimity of style , I confess this is not unworthy of praise ; For who should not deservedly praise him , whom he sees so inflamed with the praises of Righteousness ? But if any man look more inwardly , and consider with himself according to right reason , with what mind , for what end , for what pretence , and with what arguments you maintain those parts of righteousness so much praised , and compare them with the Gospel of Christ , he will be forced to acknowledge that you are defective in many things . If you will permit me briefly to give my opinion of the whole frame of this work , ( though you have little regard to what my censure is ) yet if you will allow me to speak freely to you as becomes me , I will do it according to my duty , and I will so do it , that you your self may perceive that there was nothing less in my design in writing to you , than a perverse inclination to find fault with other mens writings . And thus I judge , you have so handled this subject matter , that you appear to be a Philosopher Platonick enough , and no bad Ciceronian Orator , but not a very Evangelical Divine , I can assure you nor skilful enough to plead the cause of Christian Righteousness . First , As touching the Title of the Book , concerning Righteousness , I find nothing blame-worthy . Though the frailty of our Nature might persuade you rather to discourse some thing to us of Mercy . Yet seeing you chuse rather to discourse Philosophically of righteousness , you are not therein unworthy of your own praise ; For being about to treat of righteousness , you have undertaken a very honourable subject , and I doubt too weighty for your Shoulders to bear : and a work indeed very difficult and excellent . For what is more excellent than righteousness in the whole nature of Divine and Humane things ? Which seeing it comprehends within its circumference all kinds of vertues , the whole praise of Piety , and not only the highest perfection of the Law , but also the perfect Image of God : indeed it may be found in Heaven , but on Earth it cannot be found , when you have said all you can . Wherefore I am ready the more to wonder and consider with my self , what secret design you had in your mind . that you have composed Books so accurately exquisite concerning righteousness . If it was that by the Trumpet of your commendation , you might make it more acceptable to us , you have therein lighted on a matter , suitable to your wit , and large enough for setting forth the riches of your Eloquence , that I may confess the truth to you . But I wonder for what purpose or end you did that , will you say , that men may the more evidently behold the beauty of righteousness , and admire it the more ? But this hath been formerly attempted by Plato , and many Academicks and Peripateticks , and that with no bad success . And who is so void of all natural sense , but , though he is not himself endued with the excellency of righteousness , yet he apprehends in his mind the Divine brightness thereof , and greatly admires it , and wishes for it with all his heart ? If wishes in this case could do any good . Inherent Righteousness unto that perfection which Osorius describes , can no where be found in this Nature . AND I could wish that the Integrity of Nature , wherein we were of old Created , had continued unto the compleat exactness of all righteousness : But now in this ruinated and disabled nature , why do you seek after that which we have lost ? rather bring forth something , if you can , whereby we may make up the loss : What can it profit a man already dead to know the danger , whereby he perished ? Verily there is more need of a medicine , if you have any , by which you may either comfort him being destroyed , or restore him to the Life that was lost : Yea , this is the thing , say you , which I endeavour in these Books disputing of righteousness . For righteousness , as you say , is the only remedy for restoring Life , and regaining Health ; Yea , this is the very thing , Osorius , that I chiefly find fault with in these Books ; not because you write of righteousness , for I commend the argument in which you are exercised ; I commend also your praises of righteousness , which are high and copious : righteousness cannot be praised enough by any Man-But there is another thing for which all good Men should be angry with you : What that is , if you please , I will tell you freely and openly ; for in these Books you represent unto us a spectacle , not very much differing from that , which Origenes relates of Celsus and Antipho ; who though they did write very contrary to truth , yet they recommended those very Books , that were against the Truth , with the title of ( a true saying . ) After which manner you do in a case not very unlike it , whilest you write indeed concerning righteousness , but at such a rate , that nothing can be said more maliciously against true righteousness . A twofold and different Account of Doctrine ; one of the Law , and another of the Gospel . FOR as there is a twofold manner of Covenant , so also there is , of righteousness proposed in the Scriptures : The one consists in precepts and works , under the weight whereof we all of necessity fall down to destruction . The other is that of the Gospel , which is safe-guarded , not by works , not by observance of the Law , not by any peformance of duties on our side , but by the sure and only Faith of Christ the Son of God. Verily whosoever rejecting the righteousness of Christ , whereof I speak , leads us aside unto any other manner of righteousness , I say , that he pleads not for righteousness , but against it , and doth not undertake the defence of the Law of God , but is a professed Enemy of the Grace of Christ , and his Cross , and therefore doth not open , but wholly shuts up all passages to true Salvation , and all Gates and Doors of Divine Grace : For I beseech you , if we are willing to confess the truth with the Sacred Scripture , what is it else , in which all the fountains and causes of our destruction are contained , unto which , as the principal head and spring , we may attribute all our calamity , but this very manner of righteousness placed in God and his Law ; by whose infinite immensity not only our faults , but also all the Poizes of our righteousness are weighed down to the destruction of damnation . If there is nothing but the righteousness of Works , that may help our too scanty and short Obedience . But perhaps these things , that have been said hitherto are enough concerning the Title of the Book . By which your prudence may lead you easily to suppose , what should be judged of the rest of the Work , In which , when I contemplate the external form and countenance of the Workmanship , verily I see that it is not without beauty , nor unworthy to be looked upon ; when I number the Books themselves , I take notice they are both many and large enough . When I look on the Words and Pages , I see whole Rivers and Sands that cannot be numbred ; but when I turn to the things themselves , when I consider the Reasons and force of Arguments , when I compare the Words and Sayings of the Scriptures , at a strange rate quoted , with the true sense of Scriptures not rightly understood by you ; and also when I take notice of the end and scope of the whole disputation , I am not willing at present to discover to you what I find here , lest in what I say , I should seem to exceed the bounds of that modesty , which here I profess . But yet that I may say something for the sake of Truth , to which I am more obliged . because of necessity something must be said , I will speak , but in a few words ; If any other Man had Published these Books concerning Righteousness amongst the common People , except your self , I should say to him openly , and to his face , that no Man could ever have brought in a greater plague into the Doctrine of the general Salvation of Christians , nor a filthier blot upon Religion , nor have done a greater injury to St. Paul , the Scriptures , and the Prophets , than is manifest in these Books . But in writing these things to you , I restrain my self for your sake , lest I pass the bounds of modesty , which I have set to my self : What then , should the cause of Truth therefore be deserted ? You your self do not require that of me , as I suppose . Wherefore that I may , as much as I can , observe that which is my duty in both respects , I have laid hold on this way of prosecuting this design , which you see , and which necessity hath laid upon me , whereby I might both less offend you , and likewise perhaps more benefit the cause I have undertaken to defend . Therefore , seeing I judged it necessary to oppose your attempts in this matter , so I thought it most convenient , not that I should in this Book answer to all the small scraps of Reasons in the order that you observe ( which indeed is none at all ) in a tumultuary confusion in those Ten Books ; but that I may by choice touch upon , and confute the chief of them . How easie it is to err in the Doctrine of Iustification . SEeing these things and others like unto them , contain the principal Heads , of all Christian Doctrine ; therefore Divines should take a special care lest they err in these ; which care , unless they take , there will follow a most grievous ruin and perturbation of all things , the foundations being as it were put out of their places . And yet I know not how it comes to pass that error is no where more easily committed than in these Points . Neither is it so strange ; for so it comes to pass , that this animal nature we call Human Reason , when consulted with about the things of God , is most blind , and sees nothing , unless it be Illuminated with the better Light of Divine Knowledge shining in upon it : For the right understanding of Divine things comes by the Spirit of God , and not by Human Capacity ; and though the Law , and the things of the Law , were in some sense born with us , and cleave unto our Nature ; Yet the Mysteries of the Doctrine of the Gospel are not apprehended so easily , because the Nature of both is very different . Moreover , you may see many , who following the guidance of Nature , and her precepts more than is meet , do teach and dispute of things belonging to the Gospel ; just as if a Philosopher should discourse of the Principles of Nature , or a Moralist of the perfection of Vertues , in which they place their chiefest good ; or as if a Pharisee sitting in the Chair of Moses , should dispute about the Righteousness of the Law. But there will be another occasion of treating of these things , ( if opportunity be granted . ) In the mean while , that I may speak ingenuously of thee , O Osorius ; with how much the greater natural parts God in his bounty hath adorned thee , and heaped upon thee , it is the more grievous to me that thou art violently drawn aside with others into that blindness of error : - That though you teach us many things in your reasoning about Righteousness , yet you scarcely teach any thing that makes much to the purpose , and nothing at all that is profitable for Salvation , but rather on the contrary that which is very hurtful . For , I beseech you , What assurance can there be of Salvation , if you shut out Mercy , and send us to our own Righteousness as the only way , which conveys us to Heaven ? for all your Doctrine of Divinity looks that way . To wit , when discoursing of the hope of remedy , you affirm there is no other way , but that only , of becoming like unto God , and being united unto him ; and that this is the only way of a Blessed Life , which consists wholly in Righteousness ; which whoso do observe , those you affirm do abound with Divine Riches , and Eternal Glory . As if there were no hope remaining for him , that turns a little aside from these footsteps . Than which what could be said or invented more repugnant to the Gospel ? yea also elsewhere , repeating again the same thing , tho' in different Words : How should a Man be saved , say you ? Is there any other paved way to Salvation , but what is contained in the Law of God ? None at all , &c. And again in another Book , as in all your Books reasoning about the Works of the Law ; you assert , that Righteousness is purchased by these , that Men go up to Heaven by these as by steps , that eternal rewards are appointed for these ; and you plead that this is the only way we have to Heaven , which is paved with renowned Works , &c. Moreover you proclaim yet with more open Mouth . Wherefore , say you , it must be attested with greater freedom of Speech , that the ascent into Heaven is given to the Merits of the greatest Vertues , and that the Mansions of the Everlasting Kingdom are given justly and deservedly to Holy and Chast Men , &c. It would take up a long time , and be much more troublesome to rake together out of every one of your Books , every one of those wonderful sayings , which are more than Paradoxes , whereby you plead that all the safeguard of our Salvation , should be placed in nothing else but in the observance and care of Righteousness : which if you could as well perform in effect and reality , as you set them forth in Words magnificently ; I should esteem that none were more happy , none more worthy of Heaven than you . But now let us suppose that , which I see you would so fain have granted , that Heaven is only due to perfect Men no other ways , but upon the account of Righteousness , and that there is no other way of coming to those blessed mansions , but that which is trodden by the most pure footsteps of good men , and settled in the perfect integrity of Works . Now we are not against the deserved praises of righteousness , neither do we with-hold from it its rewards : Be it so indeed . But where shall we find this Righteousness ? Dic quibus in terris , & erit mihi magnus Apollo . Tell me in what Country ( and I shall esteem you to be a great Oracle , ) This man of righteous life dwells , who will so direct the course of his Life according to this Idea of Vertue proposed by you , that he fails no where , who Roots out all manner of wickedness , who refrains himself from railing with his Tongue , Suppresses the Haughtiness , Insolency , and madness of an Ambitious Spirit , and the rashness of a Headstrong Mind ; who Crucifies the Flesh with its Lusts , who suppressing ungodly lustings , by frequent meditation upon Death , brings himself over from all Impurity and Impiety to the resemblance of Christ ; who separating his mind from the Contagion of the Body , applies it wholly to the Imitation of Christ , who resembles the humility and meekness of Christ , his bounty and benevolence ; and his excellent Holiness in all respects , and also cuts off all defilements of the mind , and all the roots of filthiness and impurity . I say , where will that man be found , who performs these and all other duties of true Piety , and so performs them , that nothing in his Life seems superfiuous , nothing is unequal in his duties , nor defective in his manners ? I think he may be found in the Books of Osorius : but not in the Life , in the daily Confessions , or in the Holy Absolutions of Osorius . There was of Old , I confess the Image of this most perfect righteousness seen and known upon the Earth : But that Phoenix hath long since left the Earth , and departed hence to Heaven , and now sits at the right hand of Majesty , drawing all to himself : and I wish that at length he may draw Osorius also to himself . What if the Lord himself looking down from Heaven upon the Sons of Men , is affirmed in the Prophetical Psalm , to have found all their ways corrupted and depraved : if the Mystical and Royal Holy Psalmist durst not in confidence of his own righteousness enter into judgment with his God , or present himself to be tryed by him , and condemns all other mortal men of unrighteousness , without excepting so much as one . If Paul writing to the Romans in a very serious debate confirms the same , and stops the mouths of all men , that he may bring men over , having called them away from a vain trust in their own works , and convinced them of the vanity thereof , to the help of the Son of God only , which is placed in the faith of him : If Iohn the Apostle , yea and if that powerful proclaimer and defender of humane righteousness could not himself deny but that in many things we offend all , I pray you , O Osorius ! Will you now rise up after them , not the eighth but the ninth Proclaimer of Righteousness , being a mortal and sinful man , who dare affirm to others , that which you cannot perform your self after this manner : That it is either righteousness or nothing , which obtains us the favour of God , and makes us acceptable and like unto him ? Qu. What do I hear ? is there nothing else , I beseech you ? What then ? Is Faith nothing ? Is Grace nothing ? Is the Mercy and Promise of God nothing ? Do the Merits of Christ profit nothing to Salvation ? So that now there is nothing which reconciles us to God , but the righteousness of works ? What ? Do you so place all righteousness in works , that you think there is no righteousness of Faith ? Then you think perhaps that the righteousness of faith and works is one and the same , and you make no difference between the Law and the Gospel . whereas Paul teaches you far otherwise , who openly and with great fervency of Spirit deprecates that other righteousness , which is of works , that he may be found in him , not having the righteousness , which is of the Law , but that which is of the Faith of Christ , which is of God , righteousness by Faith. Do you not perceive here a manifest opposition between these two : To be justified by the Law , and to be justified by Faith , yea and those very things which Paul removed far away from him as Dung in respect of obtaining Salvation , Will you pave that only way for us to Heaven ? And in the mean while disputing about works , I discourse of these things with you , as if there were any such strength of so great vertues , in this life , as could deserve not only the reward of righteousness , but also the name thereof . What will you say , if the most holy performances and endeavours , undertaken in whatsoever manner by the most perfect men , in this corrupted nature , are so unprofitable to the immortality of Life , that they are rejected by Christ as things without profit , yea that they are despised and utterly contemned in the sight of God , like a menstruous cloth , as the Prophet Isaiah witnesseth , unless they be underproped with better Grace , and the commendation of Faith ? What if in Isaiah we are all said , and that truly , to have gone astray like Sheep every one in his own way , from whom so great a Prophet doth not separate himself : What do you suppose should be judged of our virtues and righteousness ? But you will say , this complaint of the Prophet belongs not to all in the general , but only to the Iews who in those times wickedly forsook their duty : but by the same reason you may affirm , that all the diseases of all men and times were not healed by the Death of Christ , but theirs only , who in those times had gone astray out of the way as lost Sheep . But how frivolous this cavilling is , it appears evident by the context of this Prophetical Prediction . Whereby you see , ( Osorius , ) being convinced by Sacred Testimonies , that those merits of our greatest vertues , if they be looked upon in themselves , are far from the perfection of that righteousness , which your Philology Cloaths with very beautiful Colours ; Which yet I would not have to be so said by me , nor underslood by you , as if those that live vertuosly , did nothing aright and praise worthy in this life : Or as if the Godly Works of the Saints were not acceptable to God , which God himself hath commanded to be done ; for thus you reason concerning Works , that they come not indeed without Faith , and the Grace of God , but yet so , that when they come , you affirm , that the Kingdom of Eternal Salvation is due to them by the best right , not only as a recompense and reward , but also as a lawful Patrimony : as if the promise of Salvation depended not on Evangelical Faith , but on the Righteousness of the Law , and not on Christs merits only , unless a Covenant of Works be joined together with it : or as if faith it self profited nothing for the obtaining of Life upon any other account , but that it may procure Grace , which may stir us up to the praise-worthy performances of works , by which works we attain unto eternal Life . Faith Iustifies no otherways , but upon the account of good works , according to the opinion of Osorius . For so your words do manifestly signifie , where treating of Faith , and enquiring why we are said to be saved by it , you presently add a cause : because , say you , we obtain the Divine protection only by faith , and so very easily observe the precepts of the law , and obey Divine Institutions ; and again concluding to the same purpose . No man that is in his right wits shall obtain Salvation , except he keep the Law , or , which is equivalent thereunto , except he be ready and prepared in his mind te keept it . And again in the same place discoursing of the Salvation of Christians : Do you ask how a man is Saved ? Is there another way prepared for Salvation , but what is eontained in the Law of God ? none at all ; Therefore we , miserable mortals , have a way to the Immortal Kingdom laid out and shewed unto us , and that a very easie one , you Osorius , being our guide and teacher , which is contained in the Law of God : So that besides this there is no other way laid open , neither in the Gospel , nor the Writings of the Apostles , whereby we may be brought to the Heavenly Countrey , and its immortality , but that which is described only in the Law of God. Suppose these things were granted you , which you affirm , though they be in themselves absurd , and wholly Iudaical , but let me grant , or at least feign that this way which you shew , is the only way , and the most firmly founded , and also that the same is the most easie , and likewise that there is no other way by which we can come to Heaven , but that only which is proposed by the description of the Divine Law : Suppose we grant this , yet in the mean while see thou teach me this : how thou canst know that thou dost as many good works as are sufficient for a compleat obedience to the Law. Of old our first Father Adam received but one command , and failed in the performance , and that in Paradise , being placed in the highest degree of Innocency . What ? and thou a miserable mortal man , banished out of Paradise , compassed about with so much infirmity of the flesh , having received the Law of God , in which so many and so great things are imposed to be performed , and they are so imposed , that he is liable to a Curse , whosoever doth not most constantly continue in them all ; do'st thou stand so firmly , that no storm of temptation can throw thee down at any time ? But what if having observed all other commands of God exactly , so much as one tittle of the Law is neglected by thee ? What will thy Righteousness say to us in this Case ? Do you not see , that the Sentence of the Law being pronounced , you are as much in the fault , as if you were guilty of all 〈◊〉 ? And yet you talk to us of no other way to the Kingdom of Life , but that which is defined by the Ministry of the Law , and the Exercise of Charity . But now how will you teach that ? by what Scriptures , by what Masters shall this appear evident to us which you assert ? by Paul , I trow . What then , says he he ? To wit , this is the mind and opinion of Paul , say you , that he asserts that all manner of destroying and suppressing of Lust is placed in the Grace of God , which must be obtained by Faith , and teaches that there is no other way of extinguishing and destroying it . And a gain elsewhere Paul was never the Man that disapproved the Offices of Bounty , as if they were little profitable for Salvation , but taught that the only right way to Heaven was that , which was Fixed in the continual Exercise of Charity , &c. I know indeed , and confess that all proceeds from the Grace of God alone , whatsoever is done by us aright , and commendably , whether in suppressing the Allurements of Vices , or in observing the Discipline of Vertue . Moreover that should not be denied , which you do well assume according to the mind of Paul , that we obtain this Grace from God by Faith. Likewise that is not ill said , which you add concerning Paul , that he was never the Man that disapproved Pious endeavours of Exercising Charity ; seeing he every where extols those very things with wonderful praises For who knows not , that the excellent Sermons of Paul are exceeding full of very serious Precepts and Instructions for governing the Life : and that they are not in any matter more affectionate , than in this , that all every where , who profess the name of Christ , should , together with a sincere profession of Faith , joyn a proportionable Holiness of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for necessary uses . Suppose this to be most true , as it is indeed ; yet that was never the meaning of the Apostle , to place our Salvation principally in the Law , as if he thought that the Kindom of God , and the Righteousness thereof should be measured by our worthy Deeds and Charity ; or proposed Heaven to us as fit to be paid for , or sold for the commodities of our Works , as by a kind of Auction . Yea , when I read Paul's Epistles of a far different sense , this seems to me to be the only scope and mind of the Apostle , that he transfers all this Righteousness , which you attribute to the Law , unto Faith , and so transfers it , that he shuts out all mixture of Works ; and leaves only Faith in the Son of God , which lays open for us a way into the Kingdom of Heaven . For I beseech you , he that affirms , that we are justified by Faith , without Works , and who again says , but now without the Law the Righteousness of God is made manifest , being testified by the Law and the Prophets ? with what Words could he more evidently shut out the endeavours and merits of all our Vertues from the Divine gift of Iustification ? These things being thus agreed upon , and concluded by the weighty authority of Paul , of necessity from thence follows , That there is a twofold manner , or way of being righteous to be distinguished , as I said , according to the different conditions of both Covenants ; of which the one belongs to the Law , the other is peculiar to Christ. Then both the Law and Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have their own righteousness ; for as the Law , which is wholly exercised in works of righteousness , endures no unrighteousness , and renders the fruits of righteousness plentifully to those , who persevering in that which is good , have filled up all the parts of perfect Innocency . Likewise Christ also hath his own righteousness , both much more powerful , and also not a little differing from the other ; though not so much differing in respect of the matter , yet exceeding much in the manner of dispensing ; for the Law communicates only to them that Work , but Christ communicates to them that believe , perfect righteousness , and often also to the unworthy and underserving , by a singular grace of dispensation . Therefore this Righteousness , is properly called the Righteousness of Faith ; Which is necessarily to be distinguished by us from the other , which is called the Righteousness of the Law : Which they who do not , verily they do a great injury to the Scriptures , and quench all light of Doctrine , confounding both their own Consciences , and the Consciences of their hearers , with a wonderful kind of disturbance , so that scarcely any Man can certainly know what should be hoped or feared ; for they who dispute thus concerning the Righteousness of the Law , and draw all things to that alone , as if there remained no other way to hope for Salvation , but that which the strict and severe observation of the Law brings : I beseech you , what else do those Men do , but leave the Souls of Men in a doubtful wavering ? And by what way those Men encourage us to hope , by the same they compel us to fear and utterly to despair of Salvation : seeing there is no Man in the World , to whom the daily offences of his Life gives not much more cause to fear , than his vertues give him to hope . And what remedy then shall remain for the perplexed consciences of Men , if the Righteousness of Christ being hid from their Eyes , you leave nothing for hope or consolation , but the righteousness of the Law ? Or with what comfort will you raise up the Spirit of a fallen and afflicted Sinner , when the Law useth to shew what every Man should do aright , but can pardon no Man what is done amiss ? must you not here of necessity be compelled to leave the Righteousness of the Law , and presently to appeal to the Righteousness of Christ ? And , I think , you will not at all deny that , but , say you , seeing this righteousness of Christ is no other , but that which is the righteousness of the Law , yea and the very perfection of the Law , therefore it is not necessary that we should make a twofold Righteousness , but one only both of Christ and of the Law. But 't is not a difficult thing , to answer to this objection . Indeed it must be confessed , if you consider the things by themselves , and compare the one with the other by a mutual relation , there seems not to be any difference between the Righteousness of Christ , and of the Law. Because there is nothing in the Law so Holy and perfect ; but it appears as evident in the Life of Christ : But if you consider the efficacy and manner of working ; which the Righteousness of Christ and of the Law exercises in others ; if you consider the effect and end of both , there is a great difference : For though Christ is no otherwise just in himself , than the Law it self is Holy and Iust : But yet this which is called the Righteousness of Christ , acts in us much otherwise , than that which is called the Righteousness of the Law , so that nothing seems more unlike or more contrary . The difference between the Righteousness of the Law and the Gospel . FIRST , as touching the Law , what the Nature , Vertue , and Efficacy thereof is , it is unknown to no Man : To wit , that it is of it self a Holy and Perfect Rule , and Mistress to teach how to lead the Life ; made for this purpose by the most Holy God , that Creatures might certainly know , what they should fly , and what they should follow , as it contains in it self the very Rule of all perfection in all respects compleat ; so it requires perfect obedience in all respects and upon all accounts : upon this condition , that he that doth these things , shall live in them . But on the contrary , he that doth otherwise , and abides not in all , the Law pronounces a Curse against him , and inflicts the vengeance of Death , and heaps up anger and indignation upon him . For by the Law the Wrath of God is declared from Heaven , being justly kindled against all Men that are wicked and unjust upon any account . Whereby it comes to pass , that the Law indeed , being it self Holy and Good , was not given for this , that it should bring Destruction , but Salvation ; but yet the same being hindred by the infirmity of our flesh , it cannot but kill us , but cannot at all save us by its own means ; not for any default , or tyranny of its own ; but by taking just occasion from the refractory rebellion of our flesh , which as it naturally hath an enmity against God , so it cannot avoid being contrary to his Sacred Will , and Divine Institutions . And hence break forth so many , and so great calamities , that fall upon this sinful Nature of ours ; hence so many proofs of the Divine Indignation and Anger ; hence also that dreadful and unavoidable necessity of dying , which when it passes promiscuously through all ages and kindreds , which none of the most Holy Men could ever drive away from themselves , verily that one thing proves us all to be guilty of unrighteousness , and that there is not any perfection of righteousness in our most righteous works ; for if the Wages of Sin be Death , it cannot be that there should be any extinction of Life there , where no unrighteousness is seen . Therefore , O Osorius ! if the Law cannot defend thee in this Life with all thy works from Death , will the same save thee after Death , and restore thee to Life , when thou art Dead ? Concerning Evangelical Righteousness . AND hitherto these things have been explained by us concerning the Righteousness of the Law , as it is considered out of Christ. Now let us again turn our eyes unto Christ , and consider , what his Righteousness without the Law worketh in us . And here first of all a wonderful and most manifest difference between the Law and Christ presents it self unto us . For seeing the Law , as hath been said , can give no Life according to the rigour of its Iustice , but only to perfect Men : Therefore it comes to pass , that because it finds nothing perfect in us , it being hindered through the infirmity of our flesh , can give no help , nor work any thing in us but wrath : Therefore being repulsed by the Law , and destitute of the help of Works , let us seek another Patron of Salvation , whosoever he be , who may help us : But there is none who doubts , that He is no other but Christ the only Son of God ; whom we all alike profess through all Churches . There is therefore no Controversie remaining between us and our Adversaries concerning the Author of Salvation . Nevertheless there remains here another ambiguity or question , perhaps not yet cleared enough by all Divines . For whereas there is no man but confesses that Righteousness is in Christ in its highest perfection : And we have already heard from the Law , that there is no fellowship of Righteousness with Unrighteousness ; here some difficulty comes in , how it comes to pass , that the Lord Christ , all whose Iudgments are most just , can or ought against Righteousness favour those , who having forsaken their duty , have turned aside to Unrighteousness ? For if the Law of God according to the nature of Righteousness , cannot avoid condemning of those that are guilty of wickedness , some perhaps may ask , What way Christ , who doth not any thing , but what is most righteous , can procure Salvation to those without the violation of his Righteousness , whom the Law of Righteousness justly condemns ? Or if he do it , how , for what cause , and in what manner he does it , by Faith , or by Works ? If by Faith , whether by Faith only , or by the help of Works joyned with it ; if upon the account of Works , whether before Works , or after Works , or in the very Works ? But if by Faith only without Works , hence ariseth a threefold question ; 1. What then do good Works avail ? 2. What Faith that is , and of what sort it is , which is said to justifie ? 3. Whom this Faith justifies ? for they must be either sinners or righteous ; if sinners , they are either penitent or stubborn ; if you say both , you will speak against Righteousness , which cannot be well called Righteousness , unless it reward according to every mans deeds and merits . But if they are righteous and not sinners , whom Christ helps : What need have the Righteous of a Redeemer ? What need have the whole of a Physician ? Moreover , how will that saying of Paul hold true ; whereby Christ being made Man , is said to have come into the World , not to save the Righteous but Sinners . I beseech you now , O ingenuous Man ! according to your Modesty , that I may deal very modestly with you : If any Man treat with you on this manner , in disputing about the Doctrine of Iustification , what would you answer him , if he should ask these things of you ? If any such Man should come to you , who being affrighted in his mind , and astonished at the greatness of his sins , and burdened with horrour of Conscience , and almost dead with the fear of the Iudgment of God , should ask the help of counsel and comfort from you ? of which sort there are found not a few Examples in the Folds of the Lord's Flock ; what Remedy would you reach forth unto him ? Perhaps you will send him to those Books of yours concerning Righteousness ; and what will he find there , whereby his afflicted and cast down Mind may be refreshed and recover it self ? what ? will you send him to the Law ? but what will he draw from thence fit for healing his wounds ? especially seeing that Law of Righteousness can only bring us in guilty , because we have not kept the Law , and oblige us thereunto , as by bond ; at least it cannot by any means restore Righteousness that was once lost , or satisfie the Iudge . It remains then , that you should bring over the miserable Soul of a Sinner from the Law , in which there appears no hope of defence , unto Christ , seeing it is He only by whose Wounds and Stripes we are healed ; and who hath taken upon himself all the Impieties of us all , that he might communicate unto us his own Righteousness . That is very true indeed , and upon that account I think you and yours are to be commended , who , though you seem not to have a clear enough sight of the genuine Office of Christ , and his Divine Greatness in procuring our Salvation ; yet ye refuse not to profess his Name , and a certain external reverence of Faith. But because at present you have to do with men that are troubled , and to whom it is not sufficient to retain only the Name of a Saviour , unless we have also a right understanding of the Efficacy of his Death which he suffered for us , and of the Power that he hath to save , and the great benefits he hath bestowed upon us , and his exceeding great Love and Good-will towards us , and the infinite Riches that are promised to us in him . Therefore you must proceed further , and help the afflicted Minds of the Godly , as much as may be , that they may know and believe not only that there is eternal and durable Life in Christ , but also that they may be taught the way , and means , and manner how that Life comes to us , and to whom it belongs , and what we must observe in attaining unto it . What the power and efficacy of Faith is ; whom it justifies , and how . IN which matter there is great variety of Sentiments and Opinions amongst Divines . For , whereas Paul proclaims with a very audible Voice , That Man is justified by Faith without the Works of the Law : Those Men by the additions of their Comments , do not explain the most evident meaning of the Apostle , but render it obscure ; they do not expound , but cavil : So that some take the word Faith , not as Paul , for that Faith only which is in Christ Iesus , but which is formed by Charity and Works . Others interpret that , which Paul saith of Faith without Works , to be understood concerning Ceremonial Works . Some interpret it of the Works of the Law in this sense , that those works are undertaken not by Faith , but by the command of the Law without Grace . Others expound it otherwise ; without antecedent works only : Some think it should be understood of the first Iustification only , which they attribute to Faith alone , as in little Children that are Baptized , but the second in men come to years , they attribute to Faith indeed , but not without Works . The scope of all which dispute is , that Faith being adorned with Works , may do something ; and on the contrary , that , if Works are not joyned with it , it may seem a kind of rude matter , void of life and form , not only unprofitable to purchase Righteousnes , but a certain dead and destructive thing . Which if it be true , I would know this of them , and chiefly I would ask of you , Osorius , in what Common-wealth , in what Church , in whose Kingdom , do you coyn this new piece of Divinity ? If it is the Church of Christ , that is not yours , It is his Kingdom , in which you are only a servant . What ? Shall not Christ have a free power permitted to him of administring his own affairs , as in his own lawful Common-wealth ? And whence is this your great boldness in anothers Dominion , in a Church that ye never founded , to alter and change as you list , the appointments and institutions of your Prince , contrary to Law and Right ? Or by what authority do you oppose your selves , but that every man may act in his own possession according to his own right , and freedom of command ? What if it seems good in the Eyes of Christ to communicate freely the glory of his Kingdom , to whom he will ? Will ye forbid him ? What if the most Gracious Lord will pay a full reward to those that come to work at the last hour of the day , and make all equal by making the like agreement with them all , should your Eye therefore be evil because he is good ? But now the Lord himself , the Prince and Author of the Church professes in very evident words , that eternal life shall be given to them that believe in his name . What can be said more evident in signification , or more clear to be understood ? He that believeth in me , saith he , hath eternal life . And again repeating the same , in the same words . He that believeth in the Son hath everlasting life . And chap. 11. He that believeth in me , though he were dead yet he shall live . And lest he should seem to testifie this of himself without the consent of his Father , he adds , This is , saith he , the will of him that sent me , that every one that seeth the Son and believeth in him should have life eternal . Who doth no less most evidently confirm these things by performances , which he expresses in word , adding also miracles thereunto . For how great a multitude do ye meet with every where through all the Evangelists , whom you see saved and healed by no other thing but faith only , which relied on Christ. How often do we hear from the mouth of the Lord in the Gospel : thy Faith hath made thee whole , without hearing any mention of works ? And what Christ performed to faith , will Osorius attribute that to Works : Christ invites unto himself Consciences that are afflicted and burdened with sin : Isaiab calls all that are athirst to come without price or any exchange to the Fountains of Christ , that they may be refreshed . Osorius will bestow the Kingdom , which God hath promised , upon none but righteous men , and eminent good works . I beseech you , Sir , according to your righteousness , what excellent good work brought that sinful Woman with her in the Gospel , out of whom seven Devils were cast ? What righteousness appeared in the Thief on the Right Hand of Christ except faith only , why he should after the commiting so many evil deeds enter in together with Christ on the same day into Paradise ? what other thing did the Woman of Canaan , that was a stranger , bring to Christ , but an importunate cry of faith , so that she carried home , not Crumbs , but whole Loaves of Divine Grace ? What deserved the miserable Woman with the bloody Issue , or Iairus the Governour of the Synagogue , or Zacchaeus of Matthew , or other Publicans with them ? why they being perferred before the Pharisees , who seemed so much more righteous , should obtain the benefit of free favour , being so obvious and exposed unto them ? There is almost an infinite number of others of the like condition that may be discoursed of after the same manner , in whom you can find nothing worthy of so great bounty of Divine Grace , but faith only : Blind Bartimeus cried , the Lepers cried , Iesus , Master , thou Son of David have mercy on us , and they were heard . For nothing cries louder than faith , nothing is more effectual to prevail . Let Osorius also cry , and let us all cry with the like noise of Faith , and we shall be heard alike . I speak of that faith , which is in Christ Iesus , besides which , there is not any passage into Heaven , nor access unto God , nor way of prevailing with God. Therefore that we may be heard , let us come , and knock , but let us do it aright , to wit , by Faith and in the name of only begotten . Otherways it is in vain to cry to God , who hears not sinners , but drives them away , who regards not servants and guilty persons , unless they come to the Son , or in the name of the Son. Now by what way we are heard , by the same we are Iustified : * For the Divine reward is always joyned with righteousness . Seeing then all of us , mortal men , are by nature sinners , and servants of sin , therefore we must see what that is , which makes us of servants free men , of guilty persons sons , of sinners righteous . For this is the whole subject matter of the debate , this is the question , on which the whole controversie depends , which is not so difficult to be judged of , if the authority of Sacred Scripture may prevail upon impartial judgments . For the testimony of the Gospel remains sure and eternal , which no mortal man can weaken at any time , instructing our faith thus . As many as received him , to them he gave power to become the Sons of God , and that he may teach what it is to receive him , he presently explains the same , to them , saith he , that believe in his name , &c. Whereby it appears evidently what it is , to which we are beholden for all that splendor and dignity , wealth and riches , yea and the possession of Heaven and Life . I know that in those excellent offices of good works , which you so much cry up , in the exercise of charity , and observance of Righteousness , there is great weight and also great benefit ; as I consess also that the law it self hath great efficacy , if a man use it lawfully . Now the use of the law consists in this , that it should bring us to Christ , and be subservient to his glory . But when you have heaped all these things together into one , whatsoever were by God either prescribed to us in his Law , or written within us , they are far from restoring perfection to a mans deeds that are altogether imperfect , or to a mans person that is wholly destroyed and ruinated . They are far from making us of servants freemen , of Slaves of Satan , Sons of God , heirs of his Kingdom , co-heirs of Christ , fellow Citizens of the Saints , and Domesticks of the highest Father . Verily that is not the Office of the Law , but of Christ : And it is not righteousness , but grace that does this . This is not the efficacy of works , but of Faith : which relying not upon works , but being strengthned only by the promise of God brings us from bondage to liberty , from death to life , adopts us being reconciled unto God , makes us Sons of the promise , which is so far from being joyned with Charity and Works , that it reconciles Charity it self , and all works of life unto God , and justifies them , without which they could not have place in Heaven , in the presence of the great God. Upon what account , and how Faith justifies Fallen Sinners . NOW because I have demonstrated , what the power of Faith is , and what it performeth , I must of necessity explain upon what account , and for what cause Faith procureth unto it self so great efficacy and power of Iustifying ; how it is said to Iustifie alone without Works , and what Men the same Iustifies , whether the righteous or the wicked ? If the righteous , what need is there now of Iustification or Faith , when the Law is sufficient ? If the wicked , whether those that are penitent and converted , or the impenitent and rebellious ? If the Faith of Christ justifies the penitent , frees them from guilt , and makes them righteous of unrighteous , which neither you your self can deny : Why then do you inveigh against Luther so unmodestly and undeservedly ? Does Luther either say or teach any other thing ? Where does he at any time let loose the Reins to sin , or promise liberty to the wicked , or preach Iustification otherways , than to those , who being reformed by Repentance , breathe after Christ , and joyn themselves to him by Faith ? What ? Will you shut out those from all hope of pardon ? I trow not : And what remedy then will you shew them ? Will you send us to the Faith of Christ , or to the Sentence of the Law to heal our wounds ? What if the Law gives no help here , and there is not any other thing in man , that can help righteousness once violated , except Faith only placed in Christ , which neither you your self can deny : And if this very Faith brings Salvation to none , but those that deplore the sins they have committed , which together with you Luther affirms , to what purpose are those out-cries against Luther so Tragical , and raised without any cause ? Wherefore then dost thou deceive us , O Luther ? For when thou d'dst condemn pious tears , and didst cast reproaches upon wise sorrowfulness , and didst plead that all works were not only unprofitable , but pernicious . And presently going on in the same stile , and waxing more violent . For when ( say you ) thou didst put so much in faith , that thou saidst , there was help enough in that only ; the sense of thy words seems to be this : That Salvation is prepared for all without grief , without the lessening of Riches by communicating to the Poor , without the detestation of a fault committed . And after the interval of a few words . But if you think that a Wicked Man , though be flyes not at all from his wickedness , obtains righteousness by Faith only , who hath been more absurd , who hath been more out of his wits than thou since the Creation of Mankind ? That I on the other side , Osorius may answer to these things , but in a few words : If that were true , which you falsly say of Luther , perhaps you might gainsome praise both of a Learned Orator , and an Honest Accuser . But now seeing he never so much as dreamed of these things , neither can you bring forth one word from so many of his Sayings and Deeds to maintain your unjust accusation ; I say not in your words , Who hath been more absurd , who hath been more out of his wits than you since the Creation of Man ? But if I may be allowed to say this , speaking very modestly , that you are too much forgetful , not only of your duty , but also of the argument , in which you are exercised and : whilst you are writing of Righteousness , you do so far against all Righteousness most basely bespatter and shamefully lash a Godly Man , a Servant of Christ , that never deserved ill at your hands , with feigned Lyes and Reproaches , and all kind of abuses ; either through ignorance finding fault with the things you have not read , or wresting those things to a wrong Sense , which you are not willing to understand in a right Sense . What if the Eternal possession of Salvation must not be hoped for from any thing else but works of Righteousness , as chiefly you Osorius do teach , ( that I may comprehend also Hosius , and your familiar Friend Andradius in the same Category ! What hope can you have of your own Salvation from these works of yours ; to wit , your most false Accusations , and reproachful Libels , in which , against Law and Right , breaking the bonds of all Righteousness , you vomit forth those lying slanders against your Neighbour , and that in the publick Theatre of the World , for no valuable cause , nor for any true reason , nor upon any other account , but because perhaps you are stirred up with your own immoderate passion . Luther indeed did write of Faith , I know , and confess it , but what then ? What fault I pray you did he commit in so doing ? What hath he deserved ? Why might not he as well write of Faith , as you of Righteousness ? but perhaps that displeases you , not that he did write of Faith , but because attributing too much thereunto , he refers the whole of our Righteousness to this Faith. Be it so , and you on the contrary refer all to the works of the Law , which of you two is worthiest to be accused ? Which comes nearest to Evangelical Doctrine ? You who refer all to , and comprehend all in the observance and study of the Law , or he that refers unto , and comprehends all in the Faith of Christ ? Let Paul be called for a Witness and Umpire between you , who though he himself was very careful in observing the Law of God , in his Epistle to the Philippians , proposing a twofold manner of Righteousness , the one of the Law , and the other of Faith , he judges the latter to be so much better , and prefers it so far before the other , that he esteemed all those other things of his own , though otherwise excellent and praise-worthy things , being placed in the study of the Law of God , yet he esteemed them all as loss , yea as dung , for the excellency of the knowledge of Iesus Christ , that he might be found in him , having on the Righteousness , not which is of the Law , but which is of the Faith of Christ , which is the Righteousness of God by Faith , &c. What then ? shall you bring us away from this faith , which is placed in Christ , and call us back to that dung contrary to the will of Christ , and the Doctrine of Paul ; that by your teaching and guideance we may be found to possess a righteousness , not that which is placed in Faith , but that which is only placed in the Law ? And are you upon this account so outragiously invective against Luther , because he chose rather to follow Pauls opinion , than yours in this point of Salvation ? No , but there is some other thing in the wind , which puts you in such a heat of contending , not because Luther attributes Righteousness to faith , to which you your self use sometimes to attribute very much , but because he so shuts up our Salvation in this faith alone , that he seems wholly to exclude and despise the excellent works of Charity and labours after Piety , in the point of Iustification and Righteousness before God. In Academical exercises , where arguments are examined according to the Rules of Logick , those conclusions are justly found fault with , that proceed from a thing said in particular , to prove a thing said in the general , which thing there is no man , that is in any degree exercised in these matters , but he may easily perceive in your Sophistry . But if Luther had ever been a Man that had simply condemned the commendable diligence in good works , or honest actions of vertues ; I should not save him from your lashes , or from being accounted worthy of such Ornaments as your modesty puts upon him , that he might be judged the plague of his Countrey , a turbulent Person , and disturber of Religion . Add hereunto , if you please , the other flowers of your Satyrical Eloquence , under which you expose him in such an appearance or disguise , as one of the most cruel , and dreadful Monsters , that ever was in the World. An Answer to the Accusations of Osorius , in defence of Luther . BUT now passing by your Reproaches , let us consider the matter it self , and the strength and finews of your Discourse . For this is your Opinion ; that , for the obtaining of righteousness the godly fruits of good works should by no means be removed from a Communion with faith , which otherwise cannot be lively and saving , being without charity . And because Luther does this , you conclude after this manner , that he condemns all works of good men ; that he is an enemy and destroyer of all honest Discipline , an Author of prophane impurity and licentiousness , a plague of his Countrey , a troubler and disturber of all Religion , yea , and a Monster , and what not ? But I beseech you , Sir , bethink your self , and have a care what you belch forth against any man with an unbridled rashness ; the Law commands you to shun leasing . And do you , who are so great an extoller of righteousness , against all righteousness tear honest and innocent men in pieces with false accusations ? for if a Man doth not attribute unto works the chiefect efficacy and preemince in the point of Iustification , is that sufficient cause to suppose that therefore he utterly condemns good works ? Verily it is unreasonable so to do , as if a man disputing concerning Osorius , should thus conclude , that because he hath no power of governing in the Kings Chamber , therefore he hath nothing he can do at home amongst his own family : Or because he is not at all excellent in military vertue to gain a victory , that therefore he hath no faculty or dexterity in managing the affairs of his own business . Luther separates charity from faith , and the Law from the Gospel , and does it not without cause . But it must be considered where , in what place , and for what cause he does it : Not to cause the godly works of good men to be despised , nor to discourage the exercise thereof , but that the power of justifying should not be attributed to the performance of them . Not that faith should not work by love before Men , but that it should not work before God. For it is one thing to work before Men , and another thing to work before God. Therefore one and the same faith acteth both ways , but one way before God , and another way before men ; for before men it works by love , that it may perform obedience to the will of God , and be serviceable for the benefit of our Neighbour ; but before God it works not by any love , but by Christ only , that it may obtain the pardon of sins , and eternal life . By which you see , what is the difference between faith and vertue , and wherein they both agree ; and how different the working of both is ; How faith is alone without works , and again how the same is not alone ; for in the mean while Godly works are not therefore condemned , because they are not admitted to the justification of life , but the trusting in works is only overturned : Here then a wise and suitable division should be used , that things may be distinguished each by their own places and bounds lest one thing should rashly rush into the possession of another , and disturb the order of its station . Therefore let the praise-worthy merits of the greatest vertues have their own honour and dignity , which no man withholds from them : Nevertheless by their dignity they will never be so available in the presence of the Heavenly Iudge , as to redeem us from our sins , to satisfie Iustice , to deliver us from the wrath of God , and everlasting destruction , to restore us that are so many ways ruinated , unto grace and life , to unite us as Sons and Heirs to God , and to overcome Death , and the World. These things cost a far dearer price , than that we should ever be able to pay so many and so great debts by any works or merits , or means of our own . For so great is the severity of Iustice , that there can be no reconciliation , unless Iustice be satisfied by suffering the whole punishment that was due . The wrath is so very great , that there is no hope of appeasing the Father , but by the price and death of the Son. And again , so great is the mercy , that the Father grudged not to send his own Son , and bestow him on the World , and so to bestow him , that he gives Life Eternal to them that believe in him : Moreover , so great is the loving kindness of the Son towards us , that he grudged not for our sakes to bring upon himself this infinite load of wrath which otherways our frailty , however assisted with all the help of moral vertues , had never been able to sustain . Whence Faith hath received its efficacy . BEcause Faith alone with fixed eyes looks upon this Son and Mediator , and cleaves unto him , who only could bring about this Atchievement of our Redemption with the Father ; therefore it is , that it alone hath this vertue and power of justifying , not with works , nor for works , but only for the sake of the Mediator , on whom it relies . Therefore that is false , and worthy to be rejected with disdain , which some unhappy and wicked School-Divines affirm in discoursing of Charity , to wit , that it is the form of Faith , and that it must not by any means be separated from faith , no more than the vital Soul can be separated from the body , or the essential form from matter , which otherwise is a rude and unweildy Mass. In answering of whom , I think there is no need of many words , seeing the whole meaning and drift of Scripture , if rightly understood , the very end of the Law ; seeing Christ , and the instruction of the Apostles , and the whole nature of the Gospel seem to be manifestly against them , and wholly to overturn that most absur'd Opinion by so many Oracles , so many Signs , Examples , and Arguments to the contrary . Now if that be form , which gives subsistence to a thing , how much more truly must it be said , that faith is the form of charity , without which all the works of charity are base and contemptible ; as again the form of faith is not charity , but Christ only , and the promise of the word . But what , say they , are not the pious works of Charity acceptable to God , being so many ways prescribed unto us , and commanded by him ? Are not these also remunerated with plentiful fruits of Righteousness , and heaped up with manifold Rewards in the Gospel ? I was hungry , says he , and ye fed me , I thirsted and ye refreshed me with drink ; so that not so much as a cup of cold water shall want a reward , when it is given in the name of Christ , besides an infinite number of other things of that kind , which being taken out of the Scriptures are enlarged upon to the praise of Charity . Indeed no man denys that pious and holy works of Charity are greatly approved of God , and it is an undoubted truth , that the love of God and of our Neighbour , as it comprehends the Summary of both Tables , and is the greatest complement of the whole Law , so it hath excellent promises annexed unto it . Neither is there any Controversie between us about that . But when we affirm that Charity pleases God , we ask this , how it pleases , whether simply of it self in respect of the very work , or upon the account of faith , and the Mediatour ? and then whether the same Charity so pleases , that it justifies us before God , and obtains the pardon of sins , and overcomes the terrours of death and sin , that it may be opposed to the judgment and anger of God ? Moreover , whether it hath the promises of Eternal Life annexed unto it ? If without a Mediatour and the faith of him , there is nothing which can please God , and it is impossible that works should please him , before the person of him that worketh be reconciled ; it follows that Charity depends on Faith , and not Faith on Charity : But that it rather goes before Love , and is so far from being joyned with it for justification , that it also justifies Charity , and makes all the works of Charity acceptable to God. The matters appear more evident by Example . Suppose a Iew or Turk does daily bestow great gifts upon the poor with very great cost , and damage to his estate : and again , that a Christian gives only a cup of cold Water to a thirsty man in the name of Christ : in the things themselves , if merits only be valued ; there seems a very great disproportion . But there is much greater inequality in the distributing the reward . Though a Turk bestows many thousands of Talents upon the poor , he gains not any thing at all thereby with God. A Christian by one Cup , not of Wine , but of cold Water loses not his reward , yea he finds Life . What is the cause ? What should you think , O Osorius , but because those things are not valued by merits , but by faith : not by the condition of the work , but of the worker ; not by the price of the thing , but by the dignity of the person . In Iustification not so much the Condition of the Deeds as of the Persons is regarded . SEE , I beseech you , of how great concernment it is , that a person should first be reconciled to God , which unless he be received into his favour , it is not possible that his works should please him at any time . As in the civil and politick nature , it is of no small concernment , whether a Son or a Servant acteth upon the account of reward : in like manner in the Heavenly generation there is a great difference between Sons and Servants . The Heirs of God and Mercenaries . For one thing is regarded in Servants , and another thing in Sons , and their condition appears to be far different . It belongs to Servants to be compelled by fear , but they that are Sons are drawn by love , and they do so much the more in the performance of their duties , how much the more gladly they endeavour to please their Father . They that serve , go about their business only for reward , and it is given unto them no otherways than according to their merits . Who when they have done all , they remain nothing but Servants and unprofitable , they never do any thing worthy of an Inheritance . On the contrary , they who are Heirs and Sons , though they shew themselves no less obedient , and observe the will of their Father , yet they do not therefore obey , that they may be made Heirs by Works , but because they are Heirs , Therefore they work . Again , they that are in a servile condition , do not come , but when called by their Master , and perform his commands by the impulse of the Law. But the case is contrariways in Sons , who have always access with boldness into the presence of their Father , and cry Abba Father , performing much more of their own accord , than by the incitement of anothers prescription . Servants , after they have done their task , have their wages paid them according to their merits , but they receive no reward of Inheritance . But they that are Sons and Heirs ; an Inheritance is made sure to them , not according to their obedience , nor by their deeds , nor after their deeds , but by the faith of the promise , and a free donation before all obedience , concerning which Faith , Paul said : It is therefore of Faith , that according to Grace the Promise should be firm to all the Seed . Moreover in those that are Sons , it is only the dignity of the person , and not the merits of good life ; it is the birth , and not the works that are regarded : But the case is contrariways in Servants ; for it is not regarded what the person is , but what the manner of life . In short , the Servant ( as Christ witnesseth ) abides not in the house for ever . But the Son , to whom the House is delivered wholly and for ever , is never driven out of the House . And here Christ only is a Son by Nature , we only by the Grace of Adoption . He by Birth , we by Deliverance , of which he himself testifies : if the Son , saith he , shall make you free , ye shall be free indeed , he being partaker of his Fathers Nature , is not made a Son by his life , but is born a Son ; we being Servants by Nature , are not born Sons , but are born again , not by works , but by faith But by Christ our Deliverer we are changed from Servants into Sons . Not that we cease now to be the same that we were , in this life sinners , miserable , weak , mortal , for this transformation from servants into sons , is not so much performed in us , or in the change of our qualities , but chiefly in the love of God to us . For he hath so high an esteem , and puts so great a value on Christ his only begotten , that with a fatherly love and affection he embraceth all those of mankind throughout the world , that believe in this Son of his ; and looking upon them now as Sons adopts them for his Sons out of their servile estate , yea and makes them coheirs together with his Son. Whence St. Paul said ; ye are not now servants , but sons : and if sons , then also heirs of God through Christ ; for ye are all the Sons of God by Faith , which is in Christ Iesus . Whosoever of you are baptized ye have put on Christ. Ye are all one in Christ Iesus . But if ye are Christs , then are ye the seed of Abraham , and heirs according to the promise . Concerning which also Iohn speaks to this purpose ; see what love the Father hath given us , that we should be called the Children of God. And again presently repeating the same , Dearly beloved , saith he , now we are the Sons of God , and it hath not yet appeared , what we shall be , &c. The Absurdities that arise from the Osorian Righteousness . WHich things , seeing they are guarded with most sure confirmations of Evangelical Scripture , hence it necessarily follows , that all this Discourse of yours about righteousness falls down from the foundation . For if there is no union with God the eternal father but to those , who by on exact observation of the law conform and direct all their actions to the will of God , which is the law of equity and rule of Iustice : you make us not now to be Sons , nor Heirs according to the promise , but mercenaries according to the condition of the law : Moreover by this means also it will come to pals . that the promise is sure to no man in his life time , which is directly oppofite not only to the mind of Paul , but also to the genuine condition of Sons . For who in the time of this life lives so exactly according to the commands of God , that hitherto he hath never passed the limits thereof , or knows what he will do in the remainder of his life ? Whereby it will come to pass that the mind must needs waver hither and thither , with a perpetual uncertainty . Moreover if that be accounted sure by the word and promise of the Gospel , that they are heirs as many as are ingrafted into Christ , then the Kingdom of God must of necessity be an inheritance , If an inheritance , then it is not a recompence nor a reward , but a Patrimony , which is not due to deeds , but to the spiritual birth-right . If to the birth-right , then the bestowing of the Inheritance goes before all deeds . Afterwards Pious deeds follow , according to the saying of Augustine , which is no less true than firm : Good works follow him , that is justified , but go not before him , that is to be justified . Wherefore if that most pure and eternal Nature account us for Sons , as it was proved above , in which there sticks not any stain of unrighteousness , upon the like account it follows , that the cause which joyns us to God as Sons , the same also makes us just in the sight of God. But that we may rightly examine , what that cause is , first the degrees of causes must be distinguished , of which some are related unto God , and others to men . On Gods part in the first place comes his infinite Mercy , Predestination , Election , the Grace of the Promise and Vocation , of which Paul speaks in more places than one : Who hath Predestinated us , saith he , unto the adoption of Sons by Iesus Christ , whom he hath Predestinated , that they should be conformed to the Image of his Son , them he hath also called , whom he hath called , them he hath also justified , &c. In the next order follows the Donation of his Dear Son , his Obedience , Death , Sufferings , Merits , Redemption , Resurrection , Forgiveness of Sin : As for those things which proceed from God , there is no great controversie between us . But our Opinions differ concerning those things , which are called causes on Man's part ; to wit , whether there is one cause only or more ? Whether Faith only without Works , or Works joined together with Faith ? And this is the thing about which now we contend , O Osorius , for in these Books you do dispure about the righteousness of works at such a rate , that you suppose Faith , only without these additions , so Insufficient to perform any thing towards the purchasing Salvation , that it is your Opinion , That this Faith of Christ only , if it be separated from the help of Works , deserves not to be called the Faith of Chrit , but a head-strong rashness , an insolent confidence , an impudent boldness , an outragious madness , an execrable Wickedness : Which sort of Words , how little modesty they savour of , it is needless here to inquire . But how far they differ from truth , and the inviolable authority of Sacred Scriptures , it will be requisite to take notice ; because at present this is the matter of debate between us . And first , if you understand it concerning this common Fellowship of Men with one another ; and Offices of mutual obedience between Man and Man , there is no man so unreasonable as to separate Faith from the operation of Charity in that sense . For thus Faith , Hope , and Charity have a necessary connexion . But if the 〈◊〉 is applied , beyound the publick society of Human Life to those things that peculiarly belong to Salvation , and have a relation to God himself ; That if now the cause should be erquired for , which gives us a right to the adoption of the Sons of God , and which purchases us righteousness before him . Herein Paul in Disputing against you , doth so far take away all righteousness from works , and leaves Faith alone , that he judges him that mingleth any thing besides for the obtaining Salvation , to be a destroyer of Faith , an Enemy of Grace , and consequently an Enemy of the Cross of Christ. For , if those , saith he , that are of the Law , are heirs , Faith is made void , the promise is made of none effect . And also elsewhere : If righteousness comes by the Law , then Christ dyed in vain . Thus you hear Paul manifestly asserting , what it is , that makes us heirs of the Inheritance and Salvation , not the Law , but Faith : And that these two are so contrary in the Office of Iustifying , that if the Law be admitted , Faith is wholly overturned , the Death of Christ is made void , the grace of the promise fails . Now let us compare Osorius disputing of righteousness with Paul , He affirms , that Man is justified by Faith without Works . Your opinion on the contrary pleads that righteousness doth so much consist of Works without Faith , that Faith doth nothing else but prepare for Holy Works . He asserting a twofold righteousness of Works and of Faith , of Grace , and of Merit , so distinguishes between both , that he sets the one against the other , by a mutual opposition ; as if they were things , that could by no means consist together , but the one destroys the other : And he makes that evident by the example of the Israelites , and the Gentiles ; of whom those grasping at righteousness by Works , fell from true righteousness : These , because they sought after righteousness by Faith , solely and simply obtained it . You on the contrary being neither deterred by their fearsul example , nor regarding the Apostolical Instruction ; and making no distinction between these so different kinds of righteousness , you seem to comprehend all in that one righteousness of the Law , as if the righteousness of Faith were none at all . The Words of Paul are very manisest : To him that worketh , the reward is reckoned to be , not of grace , but of debt . But to him that worketh not , but believeth in him that justifieth the ungodly , his Faith is imputed unto him for righteousness . What can any Man say more expresly ? Afterwards he adds . freely , denying that it could be imputed freely if it were due for Works . On the contrary , Osorius seems to be of such an opinion , that he acknowledges no imputation of righteousness at all . He who afferts we are justified by the Faith of Christ , and not by Works ; What doth he else but remove Works utterly from the justification of Faith ? Your assertion , which makes the Faith of Christ , if works are shut out , to be no Faith , but 〈◊〉 and execrable Wickedness : What else doth it in these words , but bring a Gospel not from Heaven , but from Portugal , wholly differing from that which we have received from Paul. Which seeing we are commanded by the Apostle not to suffer , so much as in an Angel , without wishing him accursed , what may be answered to you in this case , I commit to your self to consider . Paul reasons thus : If of Grace , then not of Works , otherways Grace is not Grace : If of Merit then not Freely : For in that which is free , there can be no merit or debt . The Arguments of Osorius , whereby he attributes Righteousness to Works , are answered . NOW it must be enquired , by what arguments Osorius pleads for his opinion . And first he brings that out of the Psalms : The Lord , saith he , is Righteous , and loveth Righteousness , his countenance beholds the upright : And again , The Wicked , saith David , shall not dwell with thee ; the Unrighteous shall not remain before thy eyes : and thou hatest all those that work Iniquity ; thou shalt destroy all them that speak leasing , &c. And now what is gathered from these testimonies ? To wit , That the Wicked have no society with the goodness of God. For seeing God is himself the very Law of Equity and Rule of Righteousness , according to which all our actions should be directed , therefore it is his opinion that it is not possible , that he who puts away the rule it self from him and hates it , should be joined to the same . But what do you drive at in all these florid expressions ? it is this ; He then that asserts it to be possible that God should approve the wicked , and join them to himself , asserts it to be possible for God not to be God. These things need no prolix answer : For though we grant this to be very true , which you mention from the Scriptures , that the rule of Divine Iustice is perfect , and that eternal light cannot endure any thing that is wicked , or not agreeable to equity : but you have not yet proved that those should be called wicked ; who flying to Christ by Faith , receive from him the Pardon of their Sins , who having their Sins blotted out , and all Iniquity forgiven , are written by the same Psalmist among the number of the blessed whom God himself purifying by faith , and pouring his holy Spirit upon them , of ungodly he hath made them godly , and graciously received them into his favour , for the sake of his dear Son. And such we were all formerly , as your Oration describes , wicked sinners , and all void of the glory of God , before Christ washed us with his blood : but now after we are washed from our former filthiness , sanctified and justified in the name of our Lord Iesus Christ , and by the spirit of our God , Who shall lay any thing to the charge of God's Elect ? Those whom God Iustifies , who shall condemn ? Then you go on , and deny that it is possible , that God should be unlike himself , to favour wickedness , or make friendship with wicked men of an unclean life . And therefore you conclude we must needs be first righteous , before we are received into the favour of God. Right , but who are they , whom you call by the name of Iust ? You must teach us that . If you judge they are such , as are defiled with no pollution , or can say with Christ : Who amongst you will prove me guilty of Sin ? Verily , I confess it seems not unlike to truth ; what you prove concerning the conformity of the Righteous unto . God , and that we must needs be all of us such , if we would with acceptance have to do with that most pure Nature of the Divine Righteousness , without a Mediator and Redeemer . But if you take those for Righteous , who are Righteous by Faith not by Life , that is , those whom daily forgiveness received by faith , brings as righteous in the Presence of God , in that sense this debate of yours about Righteousness does us no diskindness : For by this means it comes to pass , that whom Faith dayly absolves , you your self cannot hold them guilty of any crime : Therefore if they are not unrighteous , nothing hinders them from being admitted with bold access into the presence of the Divine Majesty , through the benefit of their Redeemer . But you deny that it is agreeable to the nature of God , to account any man worthy of his approbation , except him , whom his countenance beholds to be righteous : Therefore it is necessary that our righteousness should go before the favour of God. But whence that righteousness should come to us , herein is all the contention between us . You seem to acknowledge no righteousness but that which the perfection of life procures . We place all our righteousness in Christ , not in our selves , in the faith of him only , not in our own works . What ? say you , can any man obtain favour from that highest goodness as long as he hates not wickedness , as long as be puts not away Iniquity from him , which hath a perpetual War with Divine Equity ? Who is ignorant of , or denies that ? For how can it be , that that everlasting Law should not hate sin and wickedness with the greatest abhorrency ? Well , and what do these Mountains of Gilboa bring forth unto us ? at length he concludes : That it is therefore necessary , that whosoever thinks to be received into the friendship of God , must first hate wickedness . Verily there is no man that denies it . For though we should grant that a wise and wholesom ( or ) sound sorrow , whereof you speak , makes the first part of our conversion , and that the true righteousness of faith , doth not follow , except some trouble of a penitent mind go before , it doth not therefore come to pass , that the very cause of justification should be attributed unto repentance ; for if repentance be nothing else , but a grief of mind at the remembrance of sin , it proves indeed that sin went before , but takes not away that which was committed . It declares perhaps some change of mind in him that committed it , but takes not away the punishment , that is due to justice . Moreover repentance testifies that justice is lost , but repairs not the loss thereof : As pain coming of a wound inflicted makes not a medicine to it self , but receives it from some other thing . In like manner , repentance goes before the remission of sins , but doth not cause it , just as Seryphius did not cause the recovering of the City of Tarentum , who unless he had first lost it , Fabius had not recovered it . How many may you see in a common-wealth , who having violated the publick Laws , or been guilty of Treason against their Prince , being overwhelmed with grief and shame , with all their heart lament the wickedness of their crime , and they do not wickedly that they are ashamed and repent . But yet they do not escape the due punishment of the Law. Therefore the detestation of their sin proves them guilty , but doth not free them from condemnation . But if there is so great severity of Laws and Iudgments in humane offences , which no deploring of ill life can wash away , what then should be judged of these that are committed against the highest and infinite Majesty ? Which Angels offending in one thing were not unpunished , having been thrust out of Heaven , and whom no sorrow could restore again , what should be said to us in this frail condition of sinful nature , in which dwelleth no good thing , who offend by a daily , either negligence of duties , or filthiness of deeds ? Is it sufficient to turn away the vengeance of so great a God , to say , I have erred , unless there be some other thing besides the sense of grief to help guilty and wounded nature , which may defend this weak part of our repentance with a stronger safe-guard , and may be sufficient to appease and reconcile offended justice with a proportionable price , and , ( so to speak , ) can contend with Divine Iustice by opposing a righteousness equal thereunto ? For as the wound is infinite , that is inflicted on our nature , so it is just , that a remedy of the like nature should be applied , the strength and greatness whereof being infinite , may by proportionable greatness be suited to the Majesty offended ; which verily consists not in repentance , or charity , or any offices of ours : but is contained in Christ only , who is the only begotten Son of God. And because our Faith only lays hold on him , and he cannot profit any but Believers , therefore it comes to pass , that faith only without works , that is , without any merits of works , compleats all our Righteousness before God. Concerning the Praise of Repentance , the Dignity , and Benefit , and Peculiar Office thereof . BUT you will say , to what purpose then is it to repent , and to amend evil deeds ? or what shall be answered to these Scriptures , which promise in more places than one the pardon of all sins to those that lament their sins , and are converted unto a better life ? That I may answer these , I would have you take notice of this in the first place : When we attribute the vertue of justifying to Faith , and in this case place it alone , being helped by no addition of our works : Let no man so mis-understand , as if we did drive away and 〈◊〉 all saving Repentance , and other holy Offices of Duty and Charity from every action of life , as Andradius falsly gathers against Chemnitius . For , that we may openly confess the truth , what else is this whole life of Godly Men , but a continual repentance , and a perpetual detestation and condemnation of sin , whilst we are forced by the Gospel with daily groans to breath forth this Petition ? Forgive us our sins , as if we were conflicting in a continual place of wrestling , in which sometimes we stand by the Spirit , sometimes we fall through the infirmity of the Flesh , and sometimes we again make new repentance , yet we always overcome and triumph by Faith , to wit , obtaining the pardon of our faults , and we obtain true righteousness for ever . Therefore away with impudent slanders ; let just judgment be exercised , and let things be comprehended each in their own places and bounds . Pious tears , a serious deploring of former destruction , and a just care of living a better life , with all other pious exercises , are things , which we do not thrust away , nor put out of their place , only we search what is the place , what is the peculiar office of those things . And in the first place this is a thing that should not be doubted of by any Man , that Repentance , as it is an excellent gift of God , so it brings forth fruits not to be repented of , according to its Office ; the Office or duty whereof I reckon to be twofold . The first is , that which duly detests the sins committed . The other , that which diligently endeavours the Reformation of the life , from which follows both great praise , and greater fruits , and also very great incitements to vertue . For he that being weary of his former wickedness applys his mind wholly to amend his ungodly Life by a future reformation ; verily he hath made a great progress towards Salvation , but he is not therefore as yet put into a certain possession of Salvation , or because of that , taken up with the Penitent Malefactor into Paradise . For it is one thing to weep for the things that one hath done amiss , and another thing to obtain the pardon of them . Verily he that seriously purposes with himself to amend his life , I judge that he ought justly to be praised ; but yet that is not enough , as I suppose , to turn away the anger of an offended God , to put away the heinous nature of Sin , to procure a clear tranquility of Conscience , and to shake off the tyranny of death ; for to obtain that Victory , we will need another Panoply , or compleat Armour than Repentance , or the forces of our vertues ; for nothing that we can do is sufficient to bring this to pass , but only faith in the Son of God. And therefore Repentance with Charity , and other Offices of that kind , have a necessary connexion with faith ; not that they may give form to this as to a dead matter , but that rather they may receive life and Spirit from it : not that Faith hath need of these for justification , but that they themselves may be justified by the value received by Faith in Christ , which unless they were recommended upon the account of that Faith would all be abominable in the sight of God ; and though they may be call'd works , yet cannot be call'd good works in Gods account , unless they are supported by Faith. Whence Augustin admonishing , not without cause , commands us to believe in him that justifies the Wicked , that our very good works may be good works ; for those deserve not to be called good , as long as they proceed not from a good root , &c. But here you object approved Testimonies and Examples , rehearsed out of the Sacred Oracles of Divine Scripture , in which , without any mention of Faith , Salvation is assuredly promised to them that Repent , as in Ezekiel , I de sire not the death of a Sinner , but that the wicked should turn from his way and live : There are set before us the Examples of the Ninivites , of David , Manasseh and others ; and lest I should weary you with Rehearsing of every one of them , which are infinite , I will make a short Collection of the whole inatter . You say that thus the Prophets proclaim , and openly avouch this thing , that there is no hope of Salvation shewed unto any , but only those , who are with their whole heart brought back from an unclean and wicked life to the practise of Holiness , &c. And presently concluding with this Opinion , you teach us that there is no other way at all either to avert destruction , or procure salvation . Lest I should speak many things in vain , there is one Answer abundantly sufficient for all such Objections ; that there is indeed necessarily required a sincere reformation of heart and life , in these who are to obtain life ; as in an Heir , for whom there is appointed the possession of an Inheritance to be enjoyed , there is necessarily required dutifulness towards his Father , which dutifulness , nevertheless , when it is most exactly performed , is not any cause of obtaining the inheritance . And in like manner there is nothing that can be more certain , than that Repentance and Renovation do much commend the life of Christians to God ; yet it makes them not Christians , neither doth it so much commend the person of the Penitent , as it is it self commended by the dignity of the man : who , if he is a Christian , his Repentance is approved . But , if he be an Alien from the faith , the lamenting of sin doth not at all profit for the obtaining of Righteousness , neither doth it take away Sin. But as you say , Repentance hath Divine Promises , and indeed I am not against your Opinion in that , for God doth not desire the death of a Sinner , promising also life to him that repents . That 's right . But let us see how he promises it , and by pondering the Circumstances of things , times , and persons , let us consider what is promised , and to whom , and what is the true cause of promising . Indeed the old Law hath dark promises , the Gospel also hath its own promises , as both Covenants have likewise their own atonements . I do not deny it , but this I ask what manner of promises hath repentance in the Old Law ? God promiseth life to them that return from their wickedness . What ? doth he signifie an eternal or a temporary peace and felicity of this outward life ? If you answer an eternal , I would then know what difference there will be between Legal and Evangelical Promises ? but when I do stedfastly contemplate upon the nature and kind of both times and testaments in the holy word of God , and compare the vertue of one Kingdom with the other , this seems to me to be the difference between Moses and Christ ; that I suppose all his Blessings and Rewards promised by God to those that lead their life according to the prescript of the Law , go not beyond the bounds of a certain earthly blessedness and recompence . In which , notwithstanding we think there are contained no small benefits of God. For what could happen to any man in this mortal state , to which we are all of necessity subject , not only more desirable , but also of a larger extent by the wonderful power of God , than when you are by the singular gift of God placed in such a Commonwealth , which by a wonderful fruitfulness , and plenty of all good things , excells all other Nations whatsoever ; you should then pass your life in it , being compassed about with the Divine Protection , that you may not only your self live long in the Land , which the Lord your God hath given you , but that it should also be well with your Sons after you , through all Generations : that you may maintain your state with dignity , and abundance of all the best things , that the adversity of common fortune may have no power over you , that no Enemy may annoy you , no tempest may cloud your tranquility , that no storm of evil things may shake you : that at home and abroad , whether you are in the field , or in your house , going out or coming in , all things may happen successfully to you , according to your hearts desire ; and moreover , that God should so bless all your wealth and works of your hands , and that at no time the powerful providence of God should forsake you unto the utmost bounds of the most aged life ; unto these add the plenteous fruitfulness of the Land , the incomes of Fruits and Corn , the continual increases of wealth , the constant fruitfulness of Cattle , besides other very plentiful Promises and Blessings of the like kind , whereof there is a long Catalogue described in the Law , which are appointed for those , who inviolably obey the most holy Precepts of God , and turn from their Sins to Righteousness . All which Promises being by the Prophets set before the Penitent , seem to me to be of such a sort , that they either signifie temporary Rewards in this World , and mitigate outward punishments in this Life ; or if they be referred to eternal Life , they do at least imply the faith of a Mediatour , by a certain silent condition . And therefore among Divines there are learned and famous men , who do rightly and learnedly prove , that the Preaching of Repentance belongs peculiarly to the Gospel and not to the Law. For the Law Preaches Damnation to Sinners . The Gospel Preaches Salvation to the Penitent . Therefore when the Lord says , return and ye shall be saved , I desire not the death of a sinner , &c. It is not the Preaching of the Law , which pronounces the Sentence of Condemnation without mercy : but it is the very voice of the Gospel . And this seems to me to be the chief difference between Moses and Christ , that like as he being as it were a certain earthly Christ , procures an earthly liberty to the people , and sets before them the duties that are incumbent upon them in leading their lives ; so all the doctrine and benefits of Christ are peculiarly and chiefly directed unto life eternal , and calls us thereunto especially from this world . But if we suppose that these legal promises should notwithstanding be referred to eternal life , yet when they did not pass the bounds of that people only , and reached not to other Nations , but to those peculiarly , who waited for the Seed promised to them , therefore the promises of the Law included faith at least by a certain silent condition . Wherefore as touching those legal promises , in which the holy Prophets held out unto them , that repented and were converted , pardon and many other benefits , in these must be considered , not only what is promised , but also , to whom the promise is made , as being such , as belonged not to others , but those only , who being descended from the Seed of Abraham , were contained in the Convenant , and had a right to the Lamb slain from the beginning . Therefore according to the authority of Augustin , we ought always to look to the root in such promises , and the mind should always be raised up to the Mediator of the New Covenant , in whom alone all the Promises of God are yea and Amen . Which seeing it is so , and seeing all the Promises of Eternal Life are contained in this only Mediator Christ , as in the only Ark of the Covenant , neither is there any faculty given us by God , which attains to the knowledge of Christ and the understanding of his benefits , but faith only ; therefore it is , that this illuminated faith , which only leads us to the knowledge of Christ , claims to it self only all power of Iustifying without any other means , not so much because of the dignity of its act , or upon some account of charity joined with it , whereby it should be formed , but only upon the account , and by the vertue of its object , unto which it is bent , from whence it receives all this power of healing , just as the Israelites of old , when they were envenomed with deadly Poison , regained their health , not because they had Eyes and a power of beholding , but because they fastned their Eyes at the command of God upon the Serpent , that was set up before their Eyes . In like manner also it comes to pass to us , that whereas it is Christ only , that bestows everlasting Life and Righteousness on them that behold him , and he becomes not a Saviour , unless he be received by Faith , hence the inward sight of Faith being fixed upon him , brings Salvation . Whence by evident demonstration , an argument is framed from principles and causes , issuing into conclusions by necessary consequence according to Scriptures . As this , Ma. The only beholding of the Serpent set up , without any other condition being added , healed the wounded . Mi. Christ is the Serpent set up for us ; Therefore , Concl The only beholding of ( that is , faith in ) Christ set up for us , without any additions whatsoever brings healing to our wounds . And I know the adversaries will not deny that Christ is the only Serpent , who being made a Curse for us , makes a Medicine for our Wounds . But if you ask , how ? They will answer one thing , and the holy Scriptures another : they affirm that this is performed on this account , because Christ being punished for us on the Cross , hath by his Merits obtained for us the infusion of Charity . Which because it is the perfection of the Law , therefore being acquired by the Merit of Christ , and received by our free-will , it brings forth righteousness , not that , whereby we are accounted for just , but whereby we are both truly just , and deserve life . But verily this Sophism neither agrees with the History of the Israelites , nor satisfies the argument propounded . For if those that were then wounded by the Serpents , by only beholding the Serpent without any other intermediate cause , received present health : verily either this type bears not the similitude of Christ , or Christ heals us by faith in his name only without interposing the remedy of Charity . Otherways the mutual proportion of similitude between us and them , between Christ and the Serpent , will not rightly agree . They lifted up their outward eyes , we our inward , they to the serpent , we to Christ. Both by beholding obtain health through the Promise of God ; they the health of their Bodies , we of our Souls . They presently in beholding at the first sight , were healed in the same moment , by no endeavour of their own , but only upon the account of the Object , and by vertue of the Promise . And what other thing doth this mystical adumbration signifie , but Iustification freely prepared and promised to us , by the sole contemplation of the Object , whereby we apprehend Christ by Faith ? Will you hear the Promise ? That every one who seeth him may not perish , but have eternal Life ? And elsewhere . And this righteous servant of mine by his knowledge shall Iustifie many . But what is it to see him , but to believe in him ? What is the knowledge of that righteous one , but the Faith of Christ , which Iustifies from sin ? Therefore what external aspect was to them , that the light of Faith is to us . What Health was to them , Iustification is to us , whereby we are delivered from the Curse of sin , and are absolved without punishment . But if you ask , what way ? There is an answer in readiness to wit , according to the very similitude of the Serpent , not by any labour of ours , but by contemplation of the Object only , and by vertue of the Promise . I pray you what is more evident ? What more agreeable ? And what then should be said to those ill-employed men , who by their new doctrine translate Free Iustification , which is due only to Faith by vertue of the Promise of God , unto works of Charity . Of Sin and the healing thereof by Christ. FOR Andradius , Hosius , Vega the Spaniard , and those others of the same Faction confederate with these , seem so to contend about the Righteousness of Charity , that having almost banished Faith out of the City of Rome , they place all the parts of our Salvation , or at least the chiefest in Charity and Sanctification . And now by what Scriptures will they demonstrate that ? What , say they , doth not Christ heal us just as the Brazen Serpent healed the Wounds of those that were hurt ? Were we not all healed by his stripes ? Is not he the Lamb that takes away the sins of the World ? Is not he the Life-giving Serpent , who gives cure for our wounds ? And what are our Wounds , say they , but Sin ? What is the healing of Wounds but the puting away of Sins ? What then , shall the Serpent be more powerful in fixing his sting , than Christ in taking it out ? Shall Alam be more powerful to infect Nature , than Christ to cleanse it ? But how is nature purged , if yet the contagion of sin remains ? As in a diseased body , unless the hurtful humours are purged off , health is not recovered , and as the Air being surrounded on every side with black darkness , begins not to shine , before the brightness of the Sun being returned the darkness vanishes : In like manner in the inward diseases of minds , the causes of maladies must first be taken away , before health is restored . But the causes of evils are sins , which if they are taken away by Christ , how can they remain in the Saints ? But if they abide not , by necessary consequence then it follows , that the roots of all sins being cut away , they are righteous in the sight of God by that righteousness , not which is imputed , but which properly inheres in them , which is free of all spot of sin , which carefully observes the Law , which informs the mind with Charity , and beautifies it with Divine Ornaments , and makes us partakers of the Divine Nature . But let us put all these together for brevities sake into the exact form of an argument . Sin abolished doth not remain . In the Baptized , and in those that are come to years , who are converted , sin is abolished . Therefore , After Baptism and in those that are come to years after true conversion , there remains no more sin . This argument having a bad connexion , doth evidently destroy it self . First , there is no man that denies that actual sin is not abolished in Baptized Infants , in whom it is not committed . In those come to years , if all sins are so extinguished , that no relicks remain , what need is there of any conversion ? For what place is there for repentance , where nothing is committed contrary to duty ? What if the Life of the Saints is nothing else , but almost a daily conversion and mourning for sin , how can a daily frailty of sinning be wanting there ? But let us look upon the parts of the Argument . Sin abolished , say they , doth not remain . That is true indeed if perfect and compleat abolishment of sin be understood , both as to the Material of Sin , and as to the Formal , as the Schools speak . Therefore as touching the Major , in so much I acknowledge , sin doth not remain , in how much it is abolished in the Saints . But after what manner , and in what order it is abolished in the Baptized and in the adult , it follows next that this should be enquired into in the Minor. Therefore I answer to the Minor with a distinction , that sin is said to be abolished in the Adult that are Regenerate , it is partly true and partly false , with a different respect had to divers circumstances ; But how that is understood it must be explained , first ; as touching the death of the Mediatour , which brings Salvation , there is no defect in that , but it hath abundantly recovered whatsoever perished by Adam : yea it hath brought us much greater benefits , than the evils which Adam procured unto us . But if it be asked how , and in what order the Death of Christ effects this ? I answer , not by denying , but by distinguishing . For seeing two things are considerable in every sin , the guilt obliging , or the punishment of damnation , which Lombard calls passive corruption : and then active corruption , or the very act of sin , or the infirmity of corrupted nature . Therefore there is again a twofold remedy prepared for this twofold evil , guilt Obliging to eternal punishment , is not only taken away in the life to come , but also in this life , by the holy laver , and continual remission of sins for the sake of a Mediator . But the infirmity of sinning , which is concupiscence in the flesh , and ignorance in the mind , ( that I may speak with Hugo ) it also is abolished in the regenerate , but yet after its own order , and by its own degrees . For it is daily diminished in this Life by the renewing of the Spirit , and it shall be abolished in the Life to come , by the Resurrection of the Flesh. In the interim the relicks of infirmity stick yet in the Flesh , as both Death and Temporal punishments stick yet in the Flesh , to exercise the Saints unto Combat ; not to condemn them to destruction . Iust as the Land of Canaan was promised to the Hebrews a great while before , which yet they did not suddenly take possession of : Neither was the frame of this World made immediately in one moment , but the Works of God were perfected in distinct intervals of Days : So neither is the whole Flesh suddainly renewed , but by degrees , and daily increases , it is going on unto perfection . An example may be conveniently taken from him , whom being Wounded , the Samaritan , cap. 10. Luc. doth not suddainly cure , but first pours Wine into his Wounds , washes off the Blood , afterwards he adds Oyl , that he may mitigate the grief , and the Wound may begin to cleave together : Afterwards the Wound being bound up , he puts the Sick-man upon the Beast , and afterwards commands him to be cured in the Inn. Iust so Christ suffering the punishment of our Sins in his Body , by remission immediately takes away the guilt from us , pouring into our Wounds the gladning Oyl of the Gospel , joined together with the Wine of serious Repentance ; whereby whatsoever is deadly in the Wounds , is washed away with a health restoring Pardon : But the Wounds are not yet altogether healed . But health will be compleat in Eternal Life . In the interim he will have diseases cured in the Church by Godly Exercises , the Cross , and constant Prayer . Briefly , if those Men desire to know what that is , which Christ hath abolished in us by his Death , I will say it in a word . Whatsoever was laid upon Christ on the Cross , to be carried away for our sakes , that is taken away from us in this Flesh. Only the guilt and punishment of Sin , not the matter it self of our actions was laid upon Christ to bear upon the Cross. The act or substance of sin , is not wholly abolished by the Death of Christ in this flesh , but only the guilt and punishment of sin . Or more briefly let them take it thus : Whatsoever Christ by dying did bear for us , that only he took away by his death in this Life . Christ by dying did bear only the punishment of our Sins , not the Sins themselves in his Body , whereof he had none . Therefore Christ in this Life took away only the punishment , not the matter it self of sin by his Death . But afterwards by his power he shall also take away the whole matter of Sin in the Glory of the Resurection to come . Concerning the necessity of the practice , and care of good Works . THerefore in this place something hath been said of Faith , and all that manner of Righteousness ; which the Divine Authority attributes to Faith only without Works . More things elsewhere have been explained by us in other Books : From which things just conclusions being drawn , it evidently appears , if I am not mistaken , wherein all our righteousness consists , not in Works without Faith , nor joined together with Faith , but wholly in Faith without Works ; that is , without the merits of Works , or any condition of meriting . For if Faith , which is nothing else but an internal and illuminated contemplation , and receiving of Christ the Son of God , receives a free promise of Life in him ; I do not well see what the good deeds of our Life , thought excellent , can perform in this part of justification . Yet it doth not follow from hence that the Holy practice of good Works for necessary uses , that I may speak with Paul , is not upon any account necessary . Neither is it a reason forcible enough , if any Man teaches that no trust should be put in Works , that therefore there is no need of any care to do good : For what Logick is this ? Works should not be trusted in when they are performed : Therefore there is no need to endeavour to perform Good and Holy Works . We are no other ways justified but upon the account of Faith which is in Christ Iesus : Therefore Offices of Piety are not necessary in those , who are justified by Faith. Faith only , not upon the account of Love , but of the Mediatour , promotes us to righteousness ; Therefore , it profits nothing , to repent , and to weep and mourn for sins committed : It is of no concernment after what manner every one leads his Life ; for so you seem to gather , and not you only , O Osorius , but also as many as being like to you , bear an enmity to Luther . And hence such fierce out-cries of yours against him , such odious and bitter ragings , reproaches , evil reports , and outragious invectives , being filled not so much with Evil Speeches , as most filthy Lyes . But this is no new nor strange thing , either because you are of your old temper and disposition , or because it is , and always was the condition of the Gospel , which hath already been accustomed enough to such like Enemies and reproaches . So Saul persecuted David a most moderate Prince , by whom he had never been hurt . So when Christ was born , Herod was troubled , and all Ierusalem with him : By the like fury Christ himself , the Prince of the Church , was slain . So of Old , Stephen was Stoned : The same also did the Ancient Martyrs of all Times , hear from their own People , which Luther now and other Ministers of Gods Word are forced to hear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take away these Enemies of the god's ; yea also that Divine Martyr , Iohn Huss , of latter memory , was brought forth to Death in a manner not unlike that , whereby Luther is brought forth by you after his Death : For they Cloathed him with odious Pictures of Devils , and abominable Titles . Neither is Luther here handled much more handsomly by you ; being Cloath'd with most vain Lyes , and set forth by you in such Colours , not as he really was , nor as his Writings had persuaded you concerning him , which it seems you have not read , but as other accusers , to whom you use to give too much credit , have described him : For what other thing declares this your narrative which is curiously fitted for calumny , whereby you make him liker a Monster , than a Man , as if he brought in a certain new kind of Faith , that was not heard of before , and was unknown in former times , as if he were an example of Wickedness , an encourager of Slothfulness , an Turbulent Person , and disturber of Religion , and trampled upon all Actions worthy of Praise , and exercises of Eminent Vertue ; as things of no worth , and condemned Pious Tears , and judged those Men abominable and Wicked who wept and mourned for their Iniquities ; or upon any account lamented the Sins they committed . And as if he taught a certain new way of Salvation , and such a one , as neither requires works of vis nor any sorrow , neither occasions any trouble to sinners , but teaches that confidence alone is sufficient , to wit , such a confidence whereby every Wicked and Ungodly Man may be supposed acceptable to God , tho'he himself do not at all endeavour to restrain his wickedness , or pretend to any desire after Piety , but only so supposeth in his own mind , that he is dear to God. That the favour of God is prepared for all , yea for the unclean and Wicked , though sin rules and reigns with an universal dominion over them . Moreover that Luther should think it a great Wickedness to lament Mans first ruine , or fall , and to fear punishment , &c. Besides other things also of the like sort , no less absurd than false , which being wrested by you to a wrong sense , you use to lay to his charge , not that they are really true of him , but they are puposely feigned by you , that by any means possible ye may render him odious to the ignorant People ! But these cunning attempts of yours avail nothing ; for the Writings and Sermons of Luther are publickly known . There are also extant the publick Confessions of the Saxon. Churches , first presented unto Carolus Caesar , in the Assembly of Augusta . Anno. 1530. And afterwards Anno. 1551. Shewed and offered to the Council of Trent , in which what they teach concerning the true way of Iustification , according to the Word of God , what they Iudge and Preach of repentance , and the Holy Fruits of good Works ; by all which they do sufficiently defend themselves against your frivolous calumnies , and most vain accusations , that there is no need of any other defence besides . The opposite Assertions of the Adversaries , against the Free Imputation of Righteousness produced and examined . WHich things , seeing they are so , and sufficient defence hath been made for those of our Profession , let us proceed to that which remains . We will then first declare the opposite assertions and decrees of the Adversaries , what they say and judge concerning Righteousness , Faith , Grace , Repentance , and Works ; and next we will compare their Opinion with ours , and both together with the holy Gospel of God , that it may be the more evident to the Reader , what should be judged of both . And here first come forth unto us Osorius , none of the meanest Champions in this Cause , all whose contention against Luther drives at this , to destroy all imputation of Righteousness , and to leave no other way of Righteousness but that which consists in works , and observation of the Law , and which might maintain according to the Decrees of Trent , that we are not only esteemed righteous , but also are really or inherently Righteous in the sight of God even unto justification . In which way of justifying he doth not exclude Faith and Grace , but he so mingles these together , that the praise it self of Righteousness is founded on works , and all else so subservient , that Faith first goes before , that it may only prepare and make way for the obtaining of Grace . And Grace afterwards follows , which brings forth good works in us , and then works themselves perfect , and compleat Righteousness . For after this manner doth Osorius dispute in his Third Book . And this is the sum of what he says , therefore seeing the Law either written on Tables , or received by Revelation , cannot take away the unbridled lust of the mind , and whilst lust remains in its vigour , no man can by any means obey the precepts of the Law , which are given for our attaining Righteousness : Therefore it is that no man relying only on the help of the Law can be holy , unless he be furnished with the immediate help of the Holy Spirit against lust ; and farther , because we obtain this Divine help not by the Law , but by Faith. Therefore it is , that all actions of Charity are called works of Faith , not of the Law ; both by other Divine Writers , and also by Paul ; who frequently by the name of Faith understands all Offices of Charity , &c. You have here a Specimen of the Osorian Righteousness , so described by him , that Righteousness seems to consist not at all in Faith without Works but in Works , which are called Works of Faith not of the Law. Which Righteousness whoso wants , he denies that it is possible for him to be received into the favour of God , 〈◊〉 chiefly upon this Argument ; Because that Divine Nature being most holy , and most pure , and which can endure no filthiness of Iniquity , it behoveth him therefore that would enjoy the presence thereof , to conform himself unto the same Image : for there is no Communion between light and darkness , there is no union between the holiness of righteousness , and the wickedness of unrighteousness . Which seeing it is so , he therefore concludes that Luther , & they of Luther's Party do err , first in this , that they dare assert that sin in those , whom that infinite purity hath united unto it self , by a most Holy Love , is not wholly removed , nor altogether abolish'd and pluck'd up by the roots , nor all its fibers quite extirpated . And also that they affirm that a Law is laid upon us by God , which cannot be kept . In the one of which the Divine Clemency and Bounty is distrusted : In the other , abominable reproach is cast upon his Infinite Power and Godhead . Concerning Righteousness , and its definition given by Osorius , and others . THou hast , ingenuous Reader , the whole Model of Osorian Righteousness described in a short compend : in which , what is true and what is faulty , it remains that we should examine with like brevity according to the Rules of Evangelical Doctrine , beginning first at the very definition of righteousness , because thereupon depends the substance of the whole Controversie . For so Osorius defines Righteousness , that it is a state of Soul founded on the Law of God , and that bears a clear resemblance to the immutability of the Divine Vertue . In like manner also Andradius not much differing from him . Righteoufness , saith he , is an unmoveable equity , and government of mind , which measures all its actions and counsels by the Law of God. And the same again presently : Righteousness is a habit of mind fashioned by the Divine Law to obey that Divine Law and Will , as it perswades to perform the Offices of every vertue , & C. So that I need not here gather together the definitions of others of the Party , of whom I find so many to be of the same Opinion , that they think a Righteous Man should be defined from works of Righteousness , just as a wise Man from Wisdom , a Musician from Musick ; and other Artificers are formally denominated from the internal Skill they have in those Arts , and wherewith they are endued , as saith Tapperus ; which would not seem very blame-worthy to me , if they understood this of the Divine Righteousness , whereby God is Righteous , or wherewith Angels are accomplished . But as touching our Righteousness , who are Men , and Sinners , this definition hath no place here at all . Therefore that I may answer you , Osorius , and yours to these things , first I think you are not a little deceived in examining the nature of Righteousness , not that any thing is put in the definition that I call false , or that it doth not agree to the thing defined . For he that governs all his actions with such constant reason and equity , that in no part of his life he starts aside from truth and righteousness , him I do esteem to be truly Righteous , yea to be God rather , or next to God ; verily I find no mortal man such . Therefore herein is your errour , that whereas there is a two-fold and divers sort of Righteousness set before us in Scripture , the one which is of the Law , and peculiar to God ; the other which is of Faith , and peculiar to us ; you are only so taken up in defining the one , that you do not at all touch upon the other , about which the chiefest matter of Controversie is here : And so you proceed in setting forth the perfect excellency of the Divine Righteousness , and justly so indeed to be accounted of , that in the mean while you leave no Righteousness to Man at all . For what Righteousness shall Man have , if Righteousness be so strictly defined , that it cannot consist , but of works of perfect Righteousness , nor be communicated but only to perfect men ? For now seeing no men are so perfect in this World , but that this miserable depravation of our Nature is far from this exactness , and there is none ( as Augustine witnesseth ) as long as he is in this life , who pretends himself to be just in the sight of God. By necessary Consequence it follows , that either there is no Righteousness of ours at all in this life , or it must be another than that which your definition thus circumscribes to us ; for thus you define it . That it is an excellent state of mind conformed by the Divine Law , founded upon Divine Prescription , free from all wickedness , and coming near in its resemblance to the Divine Nature , & C. And indeed in that state we were Created in the beginning . But we have lost it long since , neither are we yet perfectly restored , but we shall be restored at length by the Divine power and bounty of Christ , on the day that this our corruption shall put on incorruption , and this mortal body shall rise again to immortality . In which state of Resurrection we believe with Augustin , that we shall fulfill Righteousness , that is , we shall have compleat Righteousness . In Comparison of that Resurrection , saith he , the whole life , that we now live is but dung , &c. And where now is that excellent habit of mind , coming so near in its resemblance to the Divine Nature ? Where is that constant equity of reason , and moderation of mind free from all sin ? Or what do you think of this life , which Isaiah calls a menstruous cloth , and Augustin calls dung , if it be compared with that which is true Righteousness . Whereby you do evidently discern , as I suppose , what comes of this your famous Theological Theory of Righteousness ; for if there is no way of entring into the Kingdom of life but by Righteousness , and no Righteousness ( according to your Opinion ) can consist but of a perfect observance of the Divine Law , and dignity of works , what follows then ? You must either deny that we are sinners in this life , and assert that we are righteous by works ; or if according to Scripture you confess us to be sinners , you must despoil us of all righteousness , and shut us out of the Kingdom of God ? And what will you say to Augustin , who esteems all the Righteousness of this life as dung ? What will you say to Isaiah , who says , it is as a menstruous cloth ? What will you say to Paul , who accounted it as loss ? What will you say to Christ , who calls them that acquit themselves most righteously , not only Servants , but also unprofitable Servants , if the Scripture evidently testifies that every man is a Lyar : If the beloved Evangelist condemns him for a Lyar , who would seem to himself to be free from sin : If ( according to the Testimony of Paul ) we have come short of the glory of God. If , as Iames testifies , in many things we offend all ; if most holy Men in Prayer cry daily , forgive us our sins ; if Augustine doth manifestly deny that any man , after he hath obtained the remission of sins , hath lived so righteously in this flesh , or that he doth live so righteously , that he hath no sin at all : If with one mouth the publick consent of the most approved Fathers testifies the same ; if moreover continual private confessions , if Conscience it self , which is as a thousand Witnesses , convince even thy self to be a perpetual sinner , darest thou , who art a sinful man , confuted by thy own works , dream yet of the righteousness of works , and promise Heaven to thy self , and others by works ? And doth not the example of the Pharisee in the Gospel affright you , who having been deceived by a false Opinion of his own Righteousness , and who whilst flattering himself , he thought he was not like other men , &c. He was yet so far from that which he perswaded himself concerning himself , that he went away worse than those whom he most despised in Comparison of himself . But how much more modestly would you behave your self , if with a humble meekness restraining that insolency of Spirit , you would either frame your self to the Example of David , who durst not come forth into the presence of God , or would put on that most humble mind of Tertullian , who comparing his Life with another Man , thou art a Sinner , saith he , like me , yea , a less Sinner than I , for I acknowledge a pre-eminence in my sins , &c. At least you might and ought to be admonished by the sharp rebuke of the Laodiceans , who when they had highly flattered themselves with a false perswasion of their own righteousness , which they took upon them by works ; They did not in any other thing more displease the Divine Iudgment ; therefore Augustin said right , let no man flatter himself : Let Man take Sin , which is his own , and let him leave Righteousness to God , &c. But what is that , let him leave Righteousness to God ; but abandoning all Righteousness of works , to confess our selves to be that which we are , sinners , and God only to be just ? Which also Saint Paul doth more evidently confirm in these words ; to declare his Righteousness , that he may be just , and the justifier of him who Believe in Iesus . In which a twofold manner of Righteousness presents it self unto us ; of which the one is Divine , and is attributed to God only ; the other is only referred to men . That therefore is peculiar to God , this is called our Righteousness ; but what difference is between this and that , there is no great difficulty to discern . For that which is the Righteousness of God , appears evident in all his works , and the perfect exactness of his holiness . But that which is the Righteousness of men , is received by Faith only ; not that faith in acting is wholly without works , but because in justifying , works do nothing before God , and that is it which the Apostle seems to to intend in these words : saying , for this purpose that he may be just , and the justifier of him , that is of the faith of Iesus Christ , &c. For this purpose , saith he , that he may be just ; how is he just ? by faith ? no , but by works ; that thou mayest be justified in thy sayings , and mayest overcome when thou art judged . But now what way are we justified ? by works ? not at all , but by Faith. Concerning which the Apostle : A justifier of him who is of the faith of Iesus Christ , &c. He said not , him that behaved himself well by working , but him that is of the faith of Iesus Christ Whence a Disciple being witness , whosoever shall believe in Christ with a direct and intent faith , it follows by necessary consequence that this Man is esteemed Righteous , and is justified before God. For otherwise , to what purpose should God be said to justifie us by Faith , or what need would there be here of any mention of faith at all , if holy works of themselves were sufficient to make up a Righteousness ? By all which , things being thus deduced and confirmed , it is easie to understand what should be judged of this your definition . For if there is no other Righteousness , but that which by your definition is placed in holy works , and a perfect obedience to the Law of God : it thence follows , that either we are not tainted with any sins at all , or that we must necessarily confess that we are excluded from all possession of Righteousness . Both of which are false ; for though Sin and Righteousness , in respect of one and the same thing , through a mutual Antithesis , whereby they are opposed one against another , cannot come together , yet nothing hinders , but we may be both Sinners , and also Righteous upon a different account . You will say , how can that be ? If you know not , ( my good Friend , ) I will tell you , and in a word , that you may understand the more expeditiously . We are Sinners in our selves , we are Righteous inChrist . Hereunto belongs the Mystery of Christ the Son of God given to us by his Father , that he with all his works and benefits may become wholly ours , for our right , and for our advantage . So he is said by the Prophet to be born ; so he is said to be given , not to himself , but to us : So he was Righteous , so he fulfilled the Law , so he died and rose again , that his life might be to us Righteounsness , his death might be Redemption , and his Resurrection might be Life and Glory . Moreover , whatsoever is Christ's , yea , whatsoever Christ. is , is not so much his own as yours ; O Osorius ! as mine , and as it is all ours that by Faith are Iesus Christ's . Therefore our Salvation consists of the Redemption purchas'd by another , and not of our works . For herein shines forth the more than stupendious mercy , and unspeakable Grace of a most tender hearted God , that he even dedicated his only begotten Son wholly to our advantage , that so whatsoever was performed by him , was performed not for his sake , but for ours ; neither had it respect to him who had no private need , but it redounds as a publick good to us all , because he sustains the publick person of All before his Father . Wherefore if you desire to know , what is our Righteousness ! Paul and Peter will shew it to you much better than it was defined by you . For our Righteousness is Christ , our righteous Lord , through whose name , as many as believe in his name , receive Remission of sins . What more , I pray you , would you require unto perfect Righteousness , than that sins may never be imputed , and that the punishments due to your sins may never be inflicted on you ? Concerning Inherent and Imputed Righteousness . BUT perhaps it is not enough to you , that the sins you committed are not imputed to you , but that nothing may be committed , which may be justly imputed . And for that cause you think no man should be reckoned among the Iust , but he , whose life being upon all accounts untainted , is conformable to the perfect rule of the Law , having abolished the foot-steps of all sins . And indeed that should be wished for , if wishes in this case could do any good : But you will say that it is not difficult to the Infinite Power of the Almighty God , to give strength to perform it to those that ask it of him : And again there is not any thing more unsuitable to his Infinite Equity , and less honour able to his Infinite Goodness , than that he should command his Servants those things , which he knows cannot be observed by them . But in answer , First , If those things cannot be kept by us , which are commanded by God , that comes not to pass through any default of his , but through our default : who being at first created by him , very good , brought this disability upon our selves , and threw our selves into that necessity of sinning . And then what if it so seemed good to his Omnipotent Wisdom , to do thus for a Declaration of his own Righteousnes , as St. Paul teaches , for this purpose that he should be Righteous ? that is , that his Righteousnes might by this means become the more evident through our unrighteousness , which could not otherways have been , unless he only had , been declared to be Righteous , and we upon the same account Unrighteous according to Works . Which if it had not been so , what need had there been , why he should justifie us by Faith , whom he had seen to be righteous and perfect by Works ? Yea , you say there is very great need of faith , and you add a reason : Because all the means of destroying and restraining Lust consists in the Grace of God alone , which must be obtained by Faith : and there is no other way shewed to extinguish and destroy it . Therefore Faith , as you say , prepares the Mind for Righteousness , and makes it fit , that the great author of all good things should bring into it the seed of righteousness . What ? And does Faith nothing but prepare us for Righteousness ? But now , what way does it prepare ? Because , say you , the Grace of God is obtained by Faith and the merit of Christ. But proceed ; what follows after ? For it is God only , by whose Almighty Power and Bounty we break the force of Lust , and restrain all its importunity , and maintain the perfect Offices of Vertue , &c. Who ever denied , that it is God only that can do those things ? But what say you . O good friend ? Is our whole Salvation and Righteousness in the sight of God , contained in that only , in driving out of the Mind those little Heats of all evil Lusts , whereof you speak , in abolishing the roots of all vices , and in maintaining duely and constantly the office of perfect Vertue . How far the Works of Human Life are from the perfection of Righteousness . But now , do you your self perform all these things , which you require in us for the perfection of righteousness ? Hath the great Husbandman watered the happy ground of your mind , with so great a vigor and verdure of his bounty , that no wild Vines nor Briars do any where appear in all your life ? That no Lust draws you aside from your duty ? No perturbation of affections throws you down from your state of constancy ? No concupisence of the eyes defiles the purity of your mind ? He that seeth a Woman , saith he , to lust after her , hath already committed adultery with her in his Heart . What if a man is accounted unchast before God , if so much as his Eyes are Adulterous , if he is next to a Murtherer that is so much as rashly angry at his Brother ; if he that calls his Brother Racha , or bespatters the name of his Neighbour with the smallest reproach , is in danger of the Council ; what shall be said to him , who hath poured forth , not only volumes of reproaches , but Cart-loads of spiteful speeches against his Brethren and fellow Servants , with so much virulency and gall of bitterness ? So that I need not here go through all the Precepts of the Divine Law , as concerning loving God above all , concerning the strictest love to our Neighbour , concerning shunning offences , puting up injuries , praying for enemies , the abdication of this World , the framing the Life to a Dove-like simplicity , and other such like things . Which things , seeing they are so various in kind , and so difficult in the observation ; I would know of you , not what ought to be done , but what you your self do express in deeds : Not what the Divine Grace is able to do in you , but what it does in effect : Whether he heaps you up with so many and so great gifts of his , that you are able to perform all things , that are written in the royal Law. Which if you can avouch so to be , I willingly congratulate your happiness , and I am not at all against your obtaining by way of merit , that which your works do merit , but that you may go up to the Kingdom , and may take your self Unpinioned Wings , as Arnobius saich wherewith you may go happily to Heaven , and ' may fly to the Stars , where you may reign with Christ , and you only , all other sinners being shut out , may with God overcome , when you are judged . But in the interim here it comes into my mind to ask you a thing , How will this consist with that which the Church sings in a holy Hymn , and sings so aright : Thou only art holy ? For how shall he only have the praise of that thing , as saith Hierom , which he hath common to himself with many ? What if you think there is no difference between his Righteousness and ours , and you suppose there is no Righteousness but what proceeds chiefly from Works ; either let your life shew to us the same Works , which Christ wrought , or if you cannot , let him only have the honour of this Title , that Christ only may be righteous , and Osorius may confess himself to be unrighteous and à sinner , that now that saying may truely have place here , which just now I cited out of Augustine . Let man take sin , to himself , which is his own , and leave Righteousness to God. But , you will say , what then , is there no Righteousness which belongs to men ? I do not deny that there is , but it is such a righteousness , as must be sought elsewhere than in works . But you may say , where then ? Not only I , but also St. Paul will tell you , the Righteousness of God , saith he , to all , and upon all that believe . And again in the same Epistle : The Gentiles which followed not after Righteousness , laid hold on Righteousness , to wit , the Righteousness of Faith : On the contrary , Israel which followed after the Law of Righteousness , attained not unto the Law of Righteousness . Why so ? Because they sought it not by Faith , but as by the Works of the Law. And writing to the Galatians , knowing , saith he , that a man is not justified by the Works of the Law , but by the Faith of Iesus Christ , we also believe in Iesus Christ , that we may be justified by the Faith of Iesus Christ , and not by the Works of the Law , because no flesh shall be justified by the Works of the Law , &c. who is so dim-sighted but he may clearly see what the meaning of the Apostle is in these words ? Wherefore I the more wonder with my self , how great a stupidity darkens the minds of some of our own Country-men , and especially those Iesuits , who in a thing so perspicuous yield not unto Apostolick Authority , so that they seem to have sallied out of some Trophonian Den , for no other purpose , but that waging War with St. Paul , they may differ wholly from him in their opinion . For what things can more fiercely encounter than such an opposition as this , Christ is our Righteousness ? Faith is imputed for Righteousness : If of Work , then Grace is not Grace . The Iust lives by Faith. And after this manner doth the Apostle and Prophet instruct us . What , say they ? We are Iustified by Works , and yet Grace is no less Grace . The Iust doth not live by Faith , but the Believer Liveth by the righteousness of Works . And whereas Paul doth so attribute our Righteousness to Faith only , that he attributes nothing to Works , so often repeating these exclusive words , without works , apart from works , not according to works . If it is Grace , then it is not of Works : That I may be found in him , not having my own Righteousness , which is of the Law , but that which is of the Faith of Iesus Christ : To him that believeth in him that Iustifies the Ungodly , Faith is imputed unto Righteousness : also placing Iews and Gentiles as in a Scheme , that by experience it self it may be evident how hazardous it is , to seat the hope of Salvation any otherways than in the Faith of Christ only . On the contrary , those men overthrowing all these sayings of Paul , endeavour this only by all the means they can , that they may measure the whole sum of our Iustification by the performance of Works , and not by Faith ; that they may take away all imputation of the Righteousness of another from us , that Faith may no more contribute any thing to Righteousness , but that it may render us worthy and fit , on whom the Divine Grace should . confer freely for the Merit of Christ , the first infusion of inherent Righteousness . By which new qualities being received for the Merit of Christ , now man himself by that inherent Righteousness ( as their words express it ) merits a greater and fuller righteousness , reconciliation and adoption , and at length Life Eternal . Moreover , they proceed so far , that they assert , there is no Righteousness at all , but that which is peculiar to every man , and they so define it , that in all the nature of Righteousness there is no place at all for faith , and there appears not so much as any mention thereof . For thus they define it , the righteousness of God , which is revealed in the Gospel , is a vertue in God which distributes to every one according to their deserving . Alphonsus adds , Evangelical righteousness is an equal proportion of merits to rewards . I beseech you , Pious Reader , those that profess such vile and absurd things , will any man suppose that they have been exercised with serious meditation at any time in the holy Scriptures , or that they have not rather bestowed their whole age and wits in Heathenish and Aristotelian trifles ? But now it will not 〈◊〉 amiss to take notice with what props of reason they confirm these their opinions . Against the Iesuits and their Topick Arguments , whereby they confirm Inherent Righteousness out of Aristotle . WHAT , say they , have you not at any time read that form of reasoning in Aristotle ? He is righteous , therefore he is endued with righteousness ; Such a man is learned , therefore he hath learning ? We have read it , Say they , in the Topicks of Aristotle . That is true indeed . But have ye not also at any time read in the Epistles of Paul , these forms of speaking , Christ is our Righteousness ? We are made the righteousness of God by him ? faith is imputed unto righteousness ? the Iust shall live by faith ? What then ? Shall we believe Aristotle more than Paul ? We believe Fishermen , Saith Ambrose , not Logicians . And should we translate our Faith , which we owe to God with faithful Abraham unto men that are Sophisters ? But now , lest those Iesuits should say , that they are not answered , let us look more nearly into the force of their argument , and pierce them through with their own Dart. They deny that ever this external attribution was heard of since the World was ; that a thing should receive a name extrinsically from qualities , that can be within , so that they should be accounted righteous before God , not by inherent qualities , but the righteousness of another , to wit , Christs , which is applyed to us by Faith , &c. And indeed this Reason taken out of Aristotle , might perhaps be of some force , if they had omitted these words ( before God. ) But now seeing there is a twosold and divers righteousness , the one which is called the righteousness of the Law , the other which is called the righteousness of Faith ; and seeing the judgments of God and the judgments of men do differ , they do foolishly and ridiculously argue from humane things to divine , from the righteousness of the Law , to the righteousness of Faith ; for men are not justified in the sight of God upon the same account that they are esteemed righteous before men . Yea , oft-times it happens otherways , that those whom this World does most cry up , and judges just by their inherent qualities , God condemns the same men chiefly of unrighteousness out of those very same qualities : and so on the contrary part , This may easily appear evident by the Example of the Pharisee and the Publican , either of which if they were to be valued according to the inherent merits of their life , what cause was there , I beseech you , why the Publican should go home more righteous than the Pharisee ? Even as with a like diversity the Scripture sometimes names them dead , whom humane Philosophy would judge to be alive , and in perfect health . Suffer ye , Saith he , the dead to bury their dead . But pray how dead ? who , unless they were alive , they could not bury their dead ? What shall we then say ? that the Scripture lyes , in calling them dead , which were alive ? Or does that Iesuitical Rule rather lye , which judges those alive by reason of their inherent qualities , whom the Scripture calls dead ? How shall these things , so contrary to one another , agree together ? But that it is one thing to live , to be dead , and to be righteous before God , and another thing before Men. The Books of Holy Scripture are full of such Examples , and they have been often heard of and seen by Men ; and yet after all these things , those pleasant Gymnosophists deny , that this external attribution was ever heard of since the World was , that a thing should receive a name extrinsecally from qualities , whose nature is to be within . Is it so indeed that this was not heard of since the beginning of the World ? what do I hear ? have ye not then , good men , read these words of the Apostle in the Holy Scriptures of God ? By the disobedience of one man many were made sinners ; and again , by the obedience of one man many shall be made Righteous . I pray you , what is the meaning of these words , by the disobedience of one many are sinners ? Again , by the obedience of one many are righteous ? Does this attribution seem internal to you , or rather external ? was that rebellion peculiar to Adam , or was it ours ? If it was ours , how was it ours , but by external imputation ? What ? when you hear these words of the Apostle : He made Christ to become sin for us , that we might be made the righteousness of God through him , &c. Did either of us receive from qualities that can be said to be within ; he , that he was made sin , or we , that we are called and made righteousness through him ? Moreover , what is that , when the Publican in the Gospel is said to have gone to his house justified rather than the Pharisee ? what was the cause why the one went away justified , and the other went away unjustified ? I think it came not so to pass by a habit of inherent righteousness , but upon this account rather , because the Publican confessed his own unrighteousness , therefore of wicked he is made righteous ; the other , because he seemed righteous to himself , through a false opinion of his own righteousness , was manifested to be unrighteous according to the testimony of Holy Scripture : The Righteous Man no sooner speaks than he accuses himself ; and in another place , confess thy sins , that thou mayest be justified ; therefore that aying of Augustine seems worthy of Praise ; this is the true way to perfection , if every man acknowledge in truth , and confess in humility his own impersection . And Bernard spake no less to the purpose , who bids us consider the Pharisee praying ; he was no Robber , said he , nor unjust , nor an Adulterer , nor careless of Fastings , nor unmindful of the poor , nor unthankful to God , what then was wanting ? This one thing was wanting , that he took no care to know what was wanting to him , but made the most of his own merit , and therefore returned empty . On the contrary , the Publican , who emptied himself , and took care to bring an empty vessel , received the more plentiful grace . By these things I suppose it is sufficiently evident , what this Righteousness is , and of what sort , which makes us righteous before God , whether it is Christs or ours ? If it is Christs , it is not ours ? How then of works of our righteousness ? If it is ours , it is not Christs : how is a man of wicked made righteous ? If of wicked he is made righteous , that I may speak in the words of Augustine , what are the works of wicked men ? Let the wicked man now boast of his works , I give to the Poor , I take nothing away from any man , &c. then thou art in this thy boast wicked , and thy works are none . These things said he , therefore it is a false Opinion , which men plead for , to wit , that a man cannot be called righteous by an external righteousness . Neither is it less Ass-like which those Balqamites do bray , who say , that it is the same thing for a man to be thus Righteous ; as if a man should say , an Ass with the form of an Ass is a Mon ; for by Faith we are called faithful , and by righteousness weare called righteous , &c. Be it so indeed , that no Man should rightly be called righteous , but upon the account of Righteousness ; what then , seeing Christ is our righteousness , is there not sufficient cause upon that account why we should be called righteous ? should any man require a better righteousness than that which is Christs ? And what form of expressing , though external , can hinder , but that the righteousness which is peculiar to Christ , may also be called ours , and may be common both to him and us , especially seeing he is wholly ours with his merits , vertues , benefits , and all his goods ? which qualities , though they are not properly in our selves , yet being received from him , they pass likewise into our possession . As the Bodies of the Stars and Planets , though dark of themselves , yet they shine and are made bright , not with their own , but anothers light , to wit , being inlightned with the light of the Sun ; just so it comes to pass to us , that we are made Righteous , Kings , Priests , Sons and Heirs of God , not by any property of our nature or condition of works , but because the Son and Heir himself is said to be made Sin and a Curse for us , not for any sin inherent in him , but imputed to him . Argument . But here again , and again those impure Sophisters object , that this was never heard from Aristotle , and that it is not agreeable to reason , that he should be called learned , that hath no learning , or righteous , that is not endued with righteousness . And perhaps that may seem true in moral vertue : Now seeing there is a twofold righteousness , as I have said , one which they call Ethick , another which is Theological , that consists in manners , this in faith ; we must judge far otherwise of this than of that . For the righteousness of which Aristotle treats , as it is a moral vertue distinguished from prudence , courage , and temperance , thus it is referred to the habits of the mind and internal qualities , according to which men are denominated of what sort they are by Philosophers . And though we confess this to be true in some respect , it doth not at all hurt our cause nor discourage our enterprize in clearing this point . For all this Controversie undertaken by us drives at this , that we should search for a righteousness , which is no moral humane vertue , but which is a Spiritual Grace and gift of God , which is not ours , but which is proper to Christ ; whence he only is called holy and just , and we are called justified in him , not upon the account of works , but faith , which God imputes for righteousness unto them that believe in his name . And hence it is rightly called the righteousness of faith , and therefore faith it self is righteousness ; whereby we are accounted righteous before God , being endued not with that external righteousness , about which those men Philosophize , but being beautified and adorned with a peculiar and most internal righteousness , which being so , who sees not that it is false and sophistical which those men take out of Aristotle ; that we are justified by works , or should upon no account be called just ? why so ? because no man can be called just but upon the account of the righteousness , which every man possesses for his own in himself . For thus do those sharp-witted Men argue , who cannot endure the free justification of Faith. To whom , that I may make answer , let us hear this first from them : Whether faith , whereby we believe in Christ , seems to them a vertue or not ? If they judge so , I ask whether it is a moral vertue , or a theological ? And then whether it is internal , and inherent , being inwardly placed , or whether it should be called external ? If faith is an internal thing , and the same is our righteousness in the fight of God. Why then should not this seem an allowable form of arguing against the Iesuites , who deny that we are otherwise justified than by internal and inherent righteousness ? Argument . Ma. Our Faith is Righteousness before God. Mi. Our Faith is an internal and inherent vertue . Concl. Therefore we are made righteous before God by an internal and inherent vertue . But here again the Adversaries object , that they do not at all deny , but that Faith is an internal vertue in us , which nevertheless makes us faithful , but makes us not just . Why so ? because we are said to be faithful from faith , but we are said to be righteous only from righteousness ; O sweet and understanding men ! as if those who are faithful in Christ Iesus , were not also just before our God , or as if these things should only be looked upon in their names , and needed not to be considered rather in their causes and effects . And what will they then say to these words of Paul , being justified by faith we have peace with God through our Lord Iesus Christ ? What if the cause being granted , the effect also must necessarily be granted , and faith is a justifying cause ( as the Apostle witnesseth ) how can it be , that those who receive the name of faithful from faith , should not also upon the same account receive the cause of righteousnes , whence they are not only called righteous , but made so also in reality . And these things we have said by the by , against the objections of the Iesuits ; who seeing they so strictly examine the Divine Theorems of our Religion , according to the Logical forms of arguing , it is reasonable that we also should keep them entangled , and expedite our selves out of their nets , as much as may be . Here therefore , seeing they require of us Arguments conformed unto the modes of Aristotle , let them so receive them . Argument . Ma. Men from Righteousness are rightly and formally called Righteous . Mi. The Faith of Christ is Righteousness imputed to us by God. Concl. Therefore from Faith men are rightly and formally called righteous before God. Again . Ma. They that do justly should be called just before God. Mi. They that believe in the Son of God do most justly . Concl. Therefore they that believe in the Son of God , are deservedly called just . For what can any man do more justly , or more holily , than to believe in the only begotten Son of God , and to embrace him with all his faith , as the Gospel bears witness . This is the work of God , that ye should believe in him , whom he hath sent . And what Doctrine is more excellent , than to know Christ the Son of God aright , and the power of his Death , and Resurrection ? Which knowledge , how much it is valued by God above all other disciplines and arts , it may appear by this , which is foretold unto us of Christ by the Divine Prophet , and my Righteous Servant , saith he , by his Knowledge shall justifie many . What if our Iustification is placed only in the knowledge of the Son of God , and the Faith of the Son is nothing else but knowledge Divinely Inspired ; what credit then should be given to those Iesuitical Sophisters , who neither admit of any external cause of justifying , nor acknowledge any other but this , which they themselves place in Works . And now what will they answer to this Argument of Augustin ? Ma. Whence we are saved , thence we are just . Mi. By Faith we are saved and reconciled to God , and become Conquerors ; according to that saying of the Gospel : This is the Victory , which overcomes the World ; our Faith. Conclu . Therefore , by Faith the name of Righteousness is rightly given to us , according to the Testimony of Augustin . But those Praters will not yet hold their Peace , neither do they endure any either Internal or External Righteousness , but this only which they describe in Works , and the observance of the Law : And they endeavour to prove it by this caption . First then as touching Faith , though that is an internal Vertue , yet they plead that it doth not otherways justifie , but upon the account of Charity . But thus they dispute concerning the righteousness of Christ : Because it is not our own , but is peculiar to Christ. There is no cause why a Man should take upon him the Name of Righteous , from that Righteousness , which is anothers ; to wit , according to the Law of Aristotle . Which how frivolous it is , and contrary to the Faith of the Gospel , it will not be difficult to demonstrate by very clear words of Scripture ; for , to what purpose is the Divine Love Preached in the Gospel , and in the Prophets , to have given Christ his only begotten Son unto the World : Unless he had been willing to make us partakers together with him of all his Wealth , Vertues , Merits , and whatsoever good things belong to him ? Whence Paul. He that spared not his own Son , but delivered him up for us all , how shall he not with him freely give us all things ? What if Christ was given to us byhis Father , poured forth , exposed , and is wholly made ours , with all his goods and gifts , is there any thing in him , whether Wisdom , or Iustice , or Sanctification , or Life , or Victory , or Death , or any other thing besides , which we may not by a due right lay claim to as our own ? If it is ours , upon what account then do those Gymnosophists Preach that it belongs not to us ? Of which thing we may reason thus . Ma. Whatsoever Christ did for us , is esteemed ours , just as if it had been done by our selves . Mi. Christ fulfilled all Righteousness for us . Conclu . Therefore all the Righteousness of Christ is ours by Faith , just as if it had been fulfilled by us . It is 〈◊〉 by the Example of Adam , that Christ's Righteousness is ours . PErhaps the thing will appear more evident by Example . Let us look upon Adam , and in him let us behold the publick calamity of our Nature : And also let us contemplate Salvation restored again by the second Adam , from the ruine received by the first . For , if the Doctrine and Force of contraries be the same , according to Philosophers , it will be more easie by that means from the Evil of the one , to judge of the advantages of the other . Then let us compare both Adams with one another , The first Earthly of the Earth , with this second Heavenly from Heaven ! Who though in their whole Nature they are most different one from another : Yet by the singular Wisdom of God , it so comes to pass , that there is a wonderful resemblance between things that differ very much and the reason of our Salvation being restored , agrees most aptly with the reason of the ruine received . First , in this , that both were Originally Princes , and Authors of our Propagation , one of the Earthly and the other of the Heavenly . And then afterwards there was added another thing in which he was a wonderful Type and Image of Christ who was to come a long time after . How that came to pass we shall very well learn of Paul himself . As , saith he , by the Disobedience of one Man many were made Sinners : So by the Obedience of one , many shall be made Righteous : and doubling the same again and again in many words : As , faith he , by one Man Sin entred into the World , and by Sin Death came upon all Men , in that all have Sinned , &c. And presently : If therefore by the Sin of one Man , Death came upon all Men to Condemnation ; in like manner by the Iustification of one Man , good is propagated unto all Men to the Iustification of Life . What is more clear than these words of the Apostle ? The whole force and summ of the Argument drives at this , that the true Nature of our Righteousness is not due to our Vertues , but we must be beholden for it to the merit of another . Setting before us such a sense as this by Argument . Argument . Ma. In what manner Unrighteousness is propagated in the World , in the same manner also Righteousness comes . Mi. Unrighteousness is propagated by the Sin of one Man Only . Conclu . Therefore , also Righteousness by the merit of one only , is derived unto all that are allied to Christ by Faith. Otherways . Ma. As the matter is between Adam and us , after the same manner is the matter between us and Christ. Mi. The sin of one Adam is imputed to all his Posterity , yea , all those who transgressed not with him . Conclu . Therefore : The Righteousness of one Christ is imputed to all his Posterity , to wit , that believe in him ; though they did not obey with him . Which things , seeing they are of themselves clear and conspicuous , the Point calls us to return to you , O most excellent Osorius , who seem either not to head carefully enough , or else perniciously to deny that which Paul Discourses of Imputation , so copiously and weightily : Wherefore again , and again beseeching you , I appeal to this sacred Righteousness , whereof you write , and also to the equity of your own humanity ; that having somewhat cleared your Eyes , you may search more exactly into the meaning of the Apostles debate , and the force of his reasons . And first , I would have you see , into this , what it is the Divine Apostle chiefly treats of here , what he breaths after , what he drives at by this similitude , whereby he compares Adam together with Christ , and proposes him as a Type and Figure of Christ. But where there is a Type , it is necessary there should be something , which by certain agreement of similitude may be answerable to the Type . On the contrary , where there is no agreement , there is no Type : Where there is no signification , there is no similitude discerned . Now whereas the former Adam , bears a type and resemblance of him that was to follow ; let us consider in what this similitude consists . What , in propagating sin ? Not at all in the very Nature of the Persons ? What is more unlike ? Where then is similitude ? To wit , not in the persons , nor things themselves , but only in the manner of the thing . But it must be explained what that manner is : For herein lyes all the controversie between us and the Papists . For otherways as touching the things themselves , and the Persons , we are well enough agreed in that , for there is no Man who is asked concerning Adam , and concerning Christ , but will answer concerning both , according as the thing is in truth , that he is by nature earthly , and in his life a Sinner , and that he brought upon us not only an Example , but also a cause of sinning by a certain venomous contagion of Nature . And on the contrary , that Christ is from Heaven Heavenly , and most pure from all defilement of sin , and that he only is the Saviour of the World. Concerning which , if I am not mistaken , there is an agreement between us and our Adversaries : But concerning the manner how these either good or evil things , come to us from these two Originally , herein consists all the matter of controversie between us . for as there are many who think we are no other way guilty , but that by the example of sinning ; we imitate Adam the first Author of Sinning ; So you may see many , who think we are upon no other account righteous and acceptable to God ; but that being helped by Grace , we attain unto Christs most Holy Works , and his most pure Innocency of Life , or do very nearly resemble the same . Who though they seem to say something , yet is not all contained in that : For though good Education , and imitation wisely used , hath no small influence for the becoming Vertuous , whereby it may come to pass , that some perhaps may seem less wicked than others , and in some respect to excel others in the praise of Piety : But imitation , or any instruction of discipline will never perform this : In short , nor any way besides will be sufficient for this , that you may shake form off your neck that which you drew from Adam , or that you should attain that which is in Christ , that is , that you should appear righteous in the sight of God ; unless Christ come in to your succour another way , than by any of your endeavours how great soever You will say , After what manner is all this ? No Men can tell you that better than St. Paul : For after what manner the former Adam ruin'd you , after the same manner the Second Adam Christ restores you . That first Author of your kind , whilest thou was not yet born , killed thee in the root by his , not by thy rebellion . and drew thee into misery and destruction . In Adam behold Christ , for in like manner , being born and having dyed for thee , by his won Innocency , not by thine , hath restored thee again to true 〈◊〉 and Paradice . As therefore the transgression of Adam was imputed to thee , who didst not Sin , after the similitude of his transgression : So the Righteousness of Christ is imputed unto thee , who didst not Work after the similitude of Christ. In the one of whom behold the severity of Iudgment , in the other the excellency of Grace . What if this perhaps seems hard and strange to any Man in Adam , that I should suffer the punishment of another Man's Sin , and that those should be punished for the crime of another , who committed nothing . ( For it must needs be another Mans crime ; seeing I am deprived of Righteousness not for my own fault , but for the fault of my Parent . ) Let this same Man again , leaving Adam , cast back his Eyes upon Christ : In whom the bounty of a most plentiful clemency makes amends , by a counterpoize for the severity of the former Iudgment : For from one Man Death passed upon all , on them also who sinned not : And justly , Though I do not so much regard merit here , I only consider the manner of the thing . Come then , let us compare the Type with the Antitype ; from the disobedience of one Man , as I said , death passed upon all Men , who sinned not after his example ; which is a thing that cannot be denied . After the same manner again , from the Righteousness of one Man , Life is communicated unto all , who did not like him work Righteousness , which is agreeable by the like reason ; for otherways Christ could not agree to his Type . Here now consider , whosoever thou art , Christian Reader , whether the judgments of God in Adam should be more dreaded by thee , in which the severity of God imputed unto thee , being not yet born , that which thou hadst not committed , or mercy in Christ the Lord , should be more loved , who , tothee , not working , but believing in him , that justifies the wicked , imputes the Righteousness thou didst not deserve . By which you see , worthy Man , if Paul the Apostle should be credited , how unworthy of any credit your Doctrine is , whereby you take away the Grace of all Imputation , and leave no Righteousness besides to miserable Sinners , but what every Man purchases by his own good deeds ; which how true it is , let us examine by that place of Paul , which convinces you of a Lye , and a shameful Error by this most evident Argument . Argument . Ma. After what manner Christ was made sin for us , after the like manner we are made the Righteousness of God by Christ. Mi. Christ was made sin for us no other way , but by Imputation only . Concl. Therefore we are made Righteous before God no other way but by imputation only . I beseech you ? by your Chatholick Charity what will you say ? or what will you feign , O most dear Osorius , to this so clear evidence of manifest Scripture ? Do you not see that you are tyed on every side with Bonds that are Apostolick and wholly of Adamant ? Now what Turning , what Hole to escape at can you find ? Christ is made sin for us . Wherefore ? That we might be made the Righteousness of God by him , saith the Apostle : Will you deny it ? I suppose you will not : What way then was he made sin ? Will you say by committing it ? No , By Imputation then ? Certainly it is so : Right indeed ; What if he who knew no sin , is made a sinner before God , by the imputation of the sin of another ? What , and shall not we who are by nature unrighteous , in like manner be made Righteous before God by the same dispensation of mercy and imputation ? What can hinder but that as the rebellion of one was imputed to us all to destruction , after the same manner the obedience of one may be imputed to us all for Salvation ? Let your Wisdom consider what you should answer in this case , not only to me , but also to Paul. But now , that this may be more clear , first , you see this common and fatal necessitv of Dying , whereunto all mortal men are liable : which with the same Foot beats at the Gates of Kings Palaces , and at the Doors of Poor mens Cottages . Now I would know of you . whence this cause and necessity of dying had its first original , and began to make havock ? Whether through our fault , or the fault of another ? You will say , not through our fault . What if Death had snatched your self away in your Infancy , you had then deserved nothing your self : And yet was you not then born on that condition that you could dye ? Verily many Infants and Innocents are dayly snatched away , who deserved nothing themselves , yet they were born on those very Terms that they were Mortal and lyable to dye at some time . Why so I beseech you ? Unless it be because they proceed from him , the Transgression of which one Man was imputed to all , to suffer the punishment of Death ; so that that is cause sufficient why you should dye , because you are propagated from him , who deserved Death ; you will say by a hard enough Law. I also would fay the same with you , unless the same Iustice of the Eternal Deity had opposed an equal remedy to this great calamity , making amends for , and alfo over-balancing just severity with a like kind of mercy . You will say , what way ? That way which St. Paul mentions in this place , he that knew no Sin , saith he , was made Sin for us , that we might be made the Righteousness of God through him . What is that , I pray you , to be made sin for us , but to undergo what was due to our Sins ? Which if the most merciful Father condescended to Translate unto his only begotten Son , not for any demerit of his , but for our sakes only . Verily it cannot be , neither is it agreeable to the Iustice of God , nor to reason neither , that he should punish both his own Son , and us also for our Sins ; so that one of those two must needs follow , that if Christ hath made satisfaction for us , either Iustice hath nothing now in us , that it may accuse us of : Or if it have , it is false then , which is mentioned in this place by Paul : Christ was made Sin for us ; and that is false , which we hear in the Prophet . And he shall bear their iniquities , &c. For how did he bear them , if they remain yet tobe born by us ? Whence the Apostle concluding very well , he reasons to this purpose : That we might be made , saith he , the Righteousness of God through him , as if he had said ; as Christ did bear our Sins , so also we do bear his Righteousness . He was punished not for his own Sins , but ours ; in like manner we are endued with Righteousness , which is not ours but his . In which thing the admirable Artifice of our Redemption is seen : Where Mercy encountering with Iustice doth so contend that it overcomes also , and yet so overcomes , that in the mean while there is not made any violation of Iustice , but a just recompence for sins . For as unjust as it is , that he , who was free from sin , should suffer the punishment of sin for the guilty ; It is again as unjust , that our sins already expiated in him for us , should again be punished in us by the judgment of condemnation . And upon a different account how just it was , that the sin of one , who sustained the person of all nature , should be propagated unto all that came of him , and should be given to publick condemnation : Again , it is as agreeable to Iustice , that the obedience of one man , who undertook the cause and person of all men , should be likewise communicated to all regenerated of him , to the imputation of righteousness . But you on the contrary plead , that it seems not to be just at all , that any man should seem just by another mans righteousness , who is unrighteous himself . I answer to the contrary , and thus I plead ; neither was it just that Christ being innocent should be 〈◊〉 into the condemnation of Death , who was in himself free of all spots ; You object to me the definite nature of Iustice : Which because it is a vertue , giving to every man according to his desert , therefore you argue that it cannot be , but it must measure unto all men by equal right , whatsoever is due to their merits : Be it so , and why then doth not this same justice , my good friend , distribute to Christ the Son of God according to his deserving ? Why is the innocent beaten with stripes ? Why is he torn unjustly with punishments ? wherefore contrary to his deserving , contrary to Right and Iustice is he drawn to the judgment of Death , and being innocent , is stretched forth upon the Cross ? What can you answer me in this case ? What say you ? What have you , whereby you may defend this distributive Iustice ? What will Iustice it self bring for it self , which is the most exact and perfect of all things , so often proclaimed by you , and in so many books ; Which it may probably make a pretence for the receiving of so great an injury ? Except that it may say this only : That we , and the sins of us all , came under punishment in this one most innocent body of his , and there were with deserved punishments most justly recompensed by God. Which unless it were so , Iustice it self had sinned against him most unjustly . Now the singular Providence of the Most High Artist hath governed the matter with that moderation , that he did both wisely look to the glory of his own Son , and our Salvation , and also to his own justice , so that there is nothing wherein his Iustice may be accused , neither is any thing found in us , in which the very Law of Iustice may justly condemn us : Whence it is rightly said by the Apostle , that there is no condemnation to them that are in Christ Iesus . For otherwise , to what purpose did Christ dye , if he died not for sins and sinners ? or how did he dye for sins , if the punishment of sin remains to be suffered again by us ? How was he made sin and a curse for us , if we yet fall under the Curse ? Or what fruit will redound to us from this most Holy Sacrifice , if Christ by the right of Redemption hath not taken away that which is due to our sins by the Law of Iustice ? But if he took it away , where is then the condemnation due to Sinners ? I speak of those Sinners , who being turned from their sins by serious Repentance , fly to Christ by Faith. But methinks I do already hear what your Divinity in this case will mutter against us : you will not deny that Christ died for us , and that our righteousness is placed in him , but yet so , that these benefits of his , and rewards of justice , come not to us by Faith , nor by imputation , but by the study of Works and Holiness , which being given to the Merits of Christ , we receive in this Life by the free gift of God. Therefore , that we who were of old , shut up in darkness ; And even extinct by the strength of death , now we do escape the tyranny of Death , that we do now recover the gifts of divine righteousness formerly lost and slipt out of our hands : and that we obtain the reward of life proposed to vertue , all that consists in this , that we should wholly abdicate and forsake whatsoever we have from our first Father , and transfer our selves wholly to the similitude and imitation of our second Father , and so it will come to pass that we shall purchase immortal and divine riches , and eternal glory and true righteousness , with everlasting praise , not by our merits , but only by the vertue of Christ , Who works all these things in us . Therefore according to this sort of Divinity the merits of Christ do nothing else in Heaven , but that they obtain unto us Divine Grace , whereby we may by way of imitation more easily resemble the most holy footsteps , and similitude of Christ our second Father , and lead our lives well in this World according to his Laws . But now what if we cannot exactly follow the footsteps of his holiness ? What if imitation falter sometimes and stagger ? What if the servency of charity , and the care of our most holy Religion , and the observance of Iustice becomes too remiss ? Yea , what if somewhere a defilement of sin creeps in , as infirmity may occasion ? Or , what if , that I may use the words of Hierom , he that rows a Boat against the stream , slacken his hands a little , doth he not presently slide back , and is carried by the stream whither he would not ? and who is not remiss sometimes ? Seeing Paul also confesses that he is sometimes drawn thither whither he would not : And then where is the righteousness which was hoped for by Works ? where is the immortality proposed to vertue ? Verily unless the greater mercy of our most gracious Father , had so taken care for us , that our whole Salvation should be laid up in the righteousness of his Son , and if faith and imputation did not help us more than imitation of life , our condition had stood on a miserable enough , and too broken foundation . But eternal thanks be to Almighty God the Father of all mercies , who , according to his unspeakable Wisdom , which reaches from end to end strongly , and disposes all things sweetly , hath not settled our estate by any law of works , but by faith , that according to Grace the Promise may be sure to all the Seed , that though we our selves are weak , and void of all righteousness , yet it is sufficient , that there is one in our Nature which hath fulfilled all righteousness , and that he only is righteous for all . How , say you , for all ? Why not , as well as the unrighteousness of one Adam of old was sufficient to bring ruine upon all ? Therefore let us behold Christ in Adam , and compare the one with the other . Who , though they are very unlike to one another , yet agree in this , that both being First Fathers of Propagation , by an equal similitude something came from both as Progenitors , which hath spread abroad upon all Men. To wit , Death and Life ; Sin , and justice . Therefore one Man destroyed all Men : And in like manner one Man saves all Men ; neither do you your self deny this . But let us see how the one destroys , and how the other saves those that are destroyed : Through his fault , say you , not our own , we contracted the pollution of Sin in our Birth , these are your very words . Which , as I entertain willingly , so if they are true , and if he in this respect was a Type of Christ , which is shewed out of Paul , what hinders but that we also in like manner in Regeneration may obtain the reward of Righteousness , not for our own Obedience , but his ? The one sinned , and by his wickedness ruinated all Men ; the other obeyed , and by his righteousness saves all . You say , it is true , if so be we lead our Life well according to the Imitation and Example of him . And where then is the agreement of similitude between Christ and Adam ? if the one destroyed us in our being Born , as you your self confess , but Christ cannot save us in our Regeneration , except Imitation be joyned . And where now is the Grace of Imputation , and the Imputation of Faith unto Righteousness , so oft repeated in the Scriptures , taught by the Apostles , testified by the most Ancient Fathers , received and delivered by the Church ? Shall it be sufficient cause to inflict Death upon thy Body that thou wast propagated from Adam , and shall it not have cause enough for the justification of thy Soul , that thou art born again in Christ ? What say you ? Do none dye , but they that Sin after the Example of Adam ? Are none saved but those that by a due imitation attain unto the most Holy Vertues of Christ ? And what then doth Baptism , the Sacrament of Faith in Regeneration , if Salvation is purchased by no other thing but by treading in the Footsteps of Christ ? The Objection of Osorius is Answered , where the Imitation of Christ is discoursed of at large . BUT you will say , what , is it not an excellent thing ? is it not a Pious thing ? is it not very necessary for every Man , who counts his Life and Salvation dear to him , who looks for Immortal Glory ? who seeks stable and eternal pleasures ; that he separate himself as much as he can from theImitation of the Earthly Father , and frame himself wholly to the imitation of the Heavenly ? Who denies or is Ignorant of that , O Osorius ? Who is so void of all Religion and Sense , but is ready of his own accord , and with his whole Heart to confess that very thing to you ; which that you may persuade ; you do not only explain , but also draw forth all the force and efficacy of Speech that you can upon it with so much earnestness and vehemency ? First , who is so Ignorant , but knows what we received from both our Parents , of which you dispute so prolixly ? The thing it self , and the experience of all things does abundantly make it evident into what deceits and straits , into what a gulf of miseries the former hath brought us into : So on the contrary , how many , and how great good things have proceeded from the other Father ; I think it is unknown to no Man. Whose acts for us if we consider , what is more excellent ? If the greatness of his benefits , what more Divine ? If his Life it self every way perfect with all purity of the greatest Vertues , what more admirable ? Unto whose example , as the most perfect rule for imitation , seeing you invite us so earnestly ; I must needs both willingly approve of your Piety therein , and also give you thanks upon this account for your diligence . And so much the more , upon the account that the unhappy calamity of these times does so greatly need such incitements , which I know not by what means , having obliterated the footsteps of the Heavenly Adam , seem to have degenerated again unto the Earthly Father , with a perfect conspiracy . Wherefore , I could the rather with to these manners and times , that those things which are very well discoursed of by you , concerning following the Example of Christ , concerning the resembling of his Death , concerning imitating his Divine Life ; may pierce not only the Ears of Men , but also the most inward parts of their minds . For what is more solid for Advice , or more seasonable for the Time , than that which you so much enlarge upon , with a plentiful amplification of Words ; that every Man according to his power should propose unto himself Christ the chiefest Example of all Vertue , and Master of Life , for Imitation and Resemblance : That having rooted out the filth and relicks of the Old Nature ; He may drive away very far from him with a resolved and magnanimous Spirit all Taints of impurity : And because , as you say , we cannot be in the middle between the two , therefore it remains , that having forsaken the party of the body , we should so fight under the banner of Christ our Prince , we should so subdue the body it self , by the power of his saving Crosi ; all rebellion of the body should so be overcome in us , that this unbridled lust , which maintains everlasting enmity against God , may at length yield to his command ; and that we may not lessen any endeavour , or labour howsoever great in this most holy observance of Iustice , and imitation of Christ. As these things are proposed by you , most excellent Osorius , no less Holily than Eloquently ; so I would that in like manner your Rhetorick might make a suitable Harmony concerning the Imitation of Christ , in the Ears of the Roman Bishops and Cardinals : That these Men , having abdicated the perishing and transitory Wealth of this World , with which they overflow beyond all measure of their own profession , and also above royal magnificence , may at length think of the poverty of Christ , that they may diminish their Possessions , and large Inheritances heaped together , their Diadems , and their other regalities ; I say , not according to the example of the Ancient Philosophers , but according to the contentation of the most Holy Apostles ; that seriously rejecting the luxury , and superfluity of this Life , their vain glory , their needless vanities and trifles may at length cease to be conform to the wicked fashions of this World : And that laying aside all haughtiness and pride of Life , they may submit themselves to the humility of Christ , and restrain and compose the exorbitancy of their Minds and Spirits : And laying down this Popish Cruelty and Tyranny , learn to become meek of Christ , that most perfect pattern of meekness , Learn , saith he , of me , because I am meek and lowly of Spirit . I do not require that those Roman Priests should wash the Feet of the Poor according to the example of Christ , but that they should not embrue their cruel Hands in the Blood of their Brethren ; neither do I require that they should give Water to refresh the Disciples of Christ , but that they should not heap up Flames and Faggots to burn their Bodies , nor lay Snares for them , or devise to entrap them privily , design their ruine and destruction , furnish Darts and Weapons to slay them , for whom Christ was Sacrificed , and by whom they themselves were never hurt . If Example should be taken from Christ , I pray you , what doth the Divine Father and Creator commend more unto us ? what else doth his whole life breath but mutual Charity , both towards Friends , and also towards Enemies ? Who not only doth not break the shaken and bruised Reed , but upon the Cross prays for his very Crucifiers . Therefore we have an example singularly excellent , which we may imitate . We have also together with an example , a commendation by the mouth of the Apostle , by whom Charity is called the bond of perfection . Moreover there is not wanting the Preaching of Divines , who in their Books , in their Exercises , in their Sermons , do attribute so much to Charity , that they call It the form , the perfection , and the very life of faith , without which there is no other vertue , that can be helpful to Salvation : And now I need not here in many words declare what agreement there is between the Doctrine of those great extollers of Charity , and the practice of their lives ; seeing there are so many proofs before our eyes , so many ten thousands of men slain do witness it , and so great abundance of Christian blood shed ; there is so great outrage of Persecution every where ; there is nothing safe from slaughter , fury , tumult , snares , contentions , dangers , articles of Inquisition , bonds , and imprisonments . In some places the Turk makes havock with the Sword , and elsewhere with flames and smoak . And the Fathers of the Roman Court exercise Cruelty . First , they make Laws written with blood , which afterwards they commit to Political Monarchs to be promulgated , and to the other Officers to be executed by Law. On the sudden , Citizens of good repute , and Learned Ministers are violently haled to examinations , and afterwards to death , if any Man dare but open his mouth against the manifest abuses of errours , they spare neither Age , nor Sex , nor Condition . Thus ( forsooth ) those perfect Roman Catholick Nobles imitate the Charity of Christ , so they follow his Divine Life , so they resemble his death , so they shew forth his meekness , so they bear the Image of the Divine Father , so they wholly and more than wholly form and fashion themselves from the imitation of the earthly Father , to the example of the Heavenly . Who justly deserve to hear from the Lord : ye are those that justifie your selves before men , but God knoweth your hearts ; for that which is of high account before Men , is abominable before God. What if the most Holy Popes , and purple Cardinals , those Chiefest Dignitaries of the Church , with all this your Order of Bishops , and the most strict Orders of Monks , who by Place , Dignity , and Profession seem to approach nearest unto Christ , and to supply his place upon earth , differ so much from him , what cause is there why we should hope better of the whole body of the common people , or that any Man should promise himself Salvation in following the footsteps of Christ ? but ( God willing ) I shall elsewhere make enquity into this just matter of complaint . Now let us return to you , Osorius , whose so godly and eloquent exhortations about putting on and imitating Christ , I am so far from slighting , that I desire they may remain most firmly fixed in the minds of men ; for as nothing appears in the most holy manners of Christ , which is not very worthy of imitation ; so no part of duty seems more agreeable to every Christian , than that all of us should endeavour with all our might to resemble the image proposed unto us ; especially seeing Paul so gravely , and that in more places than one , calls us hereunto , who making a Comparison of both Fathers , Adam , and Christ , declares what we received of both . By Man , saith he , came death , and by Man came the Resurrection from the dead . And presently after , proceeding on that matter , the first Man was of the earth earthly , the second Man is the Lord from Heaven . And afterwards concluding with words to the same purpose , and exhorting us to imitate the example of his obedience , he subjoyns ; as we have born , saith he , the image of the earthly , let us bear also the image of the heavenly . And the Apostle Peter , not differing much from Paul , proposes Christ for an Example of all long suffering ; for , saith he , Christ also suffered for us , giving us an Example , that ye should follow his footsteps , who did no sin , who when he was reviled , reviled not again , when he suffered , he threatned not , but committed all judgment to his Father , &c. Therefore , that you contend so earnestly with the Blessed Apostles for following the footsteps of Christ , herein we do very willingly both hear you , and assent unto you . But that you place all the dignity of our Salvation in this , that you refer all the promises of God to this one head , as if there were no cause of Salvation , but that which is placed only in precepts and instructions of Life , herein your discourse seems to pass far beyond the bounds of sound and Apostolick Doctrine . For though it is a thing of very great concernment , that we should frame all the endeavours and Offices of Life to the imitation of him ; yet Salvation is not therefore promised , because our actions agree to this rule of Righteousness , neither is the title of Righteousness given us , because we live vertuously , but because he was made Righteousness for us : For we do not become just before God by imitation , but by Regeneration . As of Old , not through our fault , but Adams , not by Imitation , but by Birth and Propagation , the pollution of his Sin was imputed to us unto Condemnation . So by vertue of the Second Adam , not by any power of our own , by being born again , not by imitating , is Righteousness imputed to us unto the Iustification of Life : Neither doth it therefore follow , that the examples of Christ are not proposed to us for Imitation . It is one thing to reason from causes to effects , another thing to reason from effects to causes . What if the cause is enquired into , that makes us righteous before God ? Paul will answer , That Christ is the external cause , who was made Sin for us , that we might be made the Righteousness of God through him : But the Internal is our Faith in Christ ; which is imputed to them that believe , forRighteousness . But if you ask , what are the the effects of this cause ? Who knows not that they are the Fruits of Pious Works , and this very imitation of Christ , which you so greatly ( yea and so deservedly cry up and ) extol ? For who can rightly call himself a Christian , as you say very well , who doth not apply his mind as much as he can . to separate himself from all society of the Earthly Father , and frame and conform himself wholly to the example of the Heavenly : I grant this , to be very true , as indeed it is . For , I do not disallow of that which you do rightly assume , but I confute that , which you would falsly gather from hence . For thus you conclude ; To wit , that the whole Magazine of our Salvation is placed in this , that by our Pious Labour and Industry , we should purchase the Kingdom of God for our selves : That they , who affirm Faith only is sufficient for Salvation , are mad , and singularly serviceable to the Old Serpent ; and that every action we undertake , is wholly unprofitable , if Faith only is sufficient . This is the summ of the Epilogue of this whole debate of yours . In which , what do you else , but by an unskilful huddle of things , and without order in disputing , turn causes into effects , and again effects into causes ? What ? when the Apostle Admonishes that Wives should be subject to their Husbands , and acknowledge their Authority , as the Church is subject to Christ her Husband , shall she therefore , that is by a Lawful Covenant Married to her Husband , not be a Wife before there is added a testimony of due obedience ? So Children , born of Creditable Parents , use to resemble them not only in the Lineaments of their Bodies , but also in the likeness of their Manners , of whom they are begotten : What , if in some part their resemblance fails ? What if their manners are dissolute ? What if they have such a Son as the parable of the Gospel represents to us : Who leaving his Father , doth no part of his duty , shall he therefore cease to be a Son ? Or , shall any Man by the merits of his Life attain to be a Son , who is by nature a Servant ? You may say , to what purpose are these things ? That by these examples you may understand , that effects depend on causes , and causes are not governed by effects . An honest Matron , carries with that subjection to her Husband that becomes her , and he on the otherside performs his duty in cherishing his Wife . These things follow the Conjugal bond , but they do not make it ; just so it is in the Spiritual descent , which , like another nature , regenerates us to Christ , and transforms us as new Creatures into the Sons of God. Of which thing , if the cause be enquired , not Works , not Hope . not Charity , but only Faith in Christ : Not any Imitation , but Baptism being the Sacrament of Faith performs it . Concerning which , let us hear Paul testifying in very evident Words . All of you , saith he , are the Sons of God through Faith in Christ Iesus . Whosoever of you are Baptized in Christ , have put on Christ. He that walks being Cloathed with Christ , What can be wanting to him , unto all Glory and Beauty of Righteousness ? What can any Man desire more for the security of Eternal Life ? What is more boundless than Sublimity ? What is more Sublime than Nobility of Birth ? What is more excellent than the dignity of high degree ? Than to be received not only for Servants , or Dependents of the Mighty God , who comprehends all things by his Power ; but also as Sons . yea , and Heirs ? But if you design to be taught how these so many , and so great good things come to us , Paul makes Answer : By Faith , saith he , ye are all Sons : If Sons then Heirs according to promise . And if you ask when that comes to pass , whether after the merits of Works , or before Works ; the same Paul will teach you : As soon as you are Baptized , saith he , you have put on Christ. To which also Chrysostom subscribing , saith , as soon as a Man Belives , he is presently also Iustified . Which if it be true , then it is false , which you assert . For you affirm that the obtaining of Salvation consists wholly in this , that we should transform our selves entirely into the similitude of Christ. And again youn say , there is no other way of Salvation established for us , but that which is contained in the Law of God. And the same you affirmed elsewhere , having openly asserted : That ascent into Heaven is given to the merits of the greatest Vertues , and that the Mansions of the Eternal Kingdom , are given justly and deservedly to Holy and Pure Men. For so , Say you , it comes to pass that the Immortal Kingdom is due by the best right to Iust Men ; not only as a recompence and remard , but also as a Lawful Inheritance , being founded upon the Wisdom and Bounty of the Father . All which things , as being represented gloriously by you , seem at a distance to have some shew of Truth , if they be referred to that Platonick Righteousness of yours , or to the state of our First Innocency . But now in this wounded and destroyed Nature , they have no place at all , but that they may wholly prelude from us all passages into the Eternal Mansions of the Kingdom . I know indeed that the Everlasting reward of Righteousness is due by best right to Pure and Holy Men , as you say , and those that observe the Law unblameably . But , I know likewise that the Eternal Punishments of Hell are due to those , that do not perform the Royal Law according to the Scriptures . What would you do in this case , good Friend ? What good can your Platonick Philosophy do here ? I am not Ignorant , what the Lord said to the Rich Pharisee : If you will enter into Life , keep the commands : That indeed is true . Do you then perform what he was commanded to do ; Sell all that you have , and give to the Poor , and follow Christ Naked : But if you do it not , what else can you look for , but to perish together with him ? But now the goodness of God hath found out another way to consult our Infirmity , who hath not only put upon us the beauty of Righteousness , but whole Christ , so that you may not only , being Naked , follow Christ , but that whole Christ may live in your self , and Cloath you , and also may make you a Son of God by Faith. What then , may some Man say , is not the Holy Spirit given to them that trust in Christ , to Illuminate their minds with new light , to renew their Hearts , to enrich them plentifully with the Riches , Gifts , and Endowments of good Works , and to adorn them exceedingly with all kind of Vertues ? What , do these good Works nothing with God , which are performed by the influence of the most Holy Spirit ? Do they contribute nothing towards Righteousness ? have they no use nor place upon . the account of reward ? For this seems to be the Foundation of all your arguing : Where you write these words ; If we believe the promises of God , we presently obtain the help of God , that we may very easily do all things that are commanded us , and so may be saved : And presently after the Interposition of a few words ; You say , Faith causes us to have the Law of God Written in our mind , and so to make an everlasting Covenant of Salvation with the Lord. Therefore when we have the Law of God put into the most inward parts of our mind ; it comes to pass , that Lust being subdued , Evil concupisence extinguished , the pravity of a stubborn mind taken away , the mind becomes on a sudden , a Temple of the Holy Ghost , and is stirred up with all its might , to the study of the Law of God : And that I may express it in one word , such a Man contains the Magnificence , and Glory of Divine Righteousness comprehended in his mind , And a little after you say ; Therefore it is of Faith , Saith Paul , that according to Grace , the promise may be firm . What manner of promise is that ? That they who come to the Lord with the Faith of Christ , may both be freed from their Wickedness , and delivered from the Curse , whereunto they were lyable , and may have the Law of God Written in their Hearts , and have the very Divinity of the Holy Spirit comprehended in their mind , and not defile their Life with any wicked deed : But may govern it by the Law of God , or as it is in Ezekiel , They may walk in the commands of God ; and perform Holy and excellent works ; and also that they may be Righteous : For hereunto all the promises of God are referred , &c. Answer . What do I hear ? Are then all the promises of God referred to this ? That there is no hope of Righteousness , no way of Salvation , no reconciliation for us , nor remission of Sins , unless the Law be kept ? And where then is that peace with God , which the Apostle Preaches : Being justified by Faith , we have peace with God , through our Lord Iesus Christ ? Where is that access to the Throne with boldness ? Where is the hope of Glory , Happiness , the Blessing , the Inheritance of Eternal Life , according to promise ; if these good things come no otherways , as you suppose , but by a Covenant of Life , which no spot of Sin defiles ? What , hath your profession of God received this Gospel from the teachings of the Apostles , or from the opinion of Plato ? It is therefore of Faith , Saith Paul , that the promise may be firm according to Grace . But what way is it firm , if it is of Works upon any account ? Or how is it of Faith , if you confine all the Promises of God to the Law of Righteousness , which may confirm the minds of all men , with a sure hope of Righteousness , as you say ? Or what will that assurance of Righteousness be , if you with the Tridentine and Iesuitical Iebusites detaining us in a doubtful wavering of hope , take aways all encouragement of good hope ? Concerning the Promises of God , what , to whom , and how God hath promised . BUT now , because here there is a convenientoccasion of speaking concerning the Promises of God , it remains that we should hear from you , who treat of these things so sharply , what that is , which God hath promised , to whom he hath promised , how , and for what cause he doth it . Now there are both many and great Gifts of God and Ornaments partly bestowed upon us , and partly promised through the singular bounty of his Grace ; yea , seeing there is nothing in this Workmanship of Nature , nor in the meanest things , but what we ought to acknowledge to be his free Gift , if we would be thankful : And also amongst all these things , which being so many and so great he hath conferted upon us with so liberal a hand , I esteem that nothing is more glorious nor more admirable , than this large honour of his Kingdom , which the Lord himself promises us in the Gospel . Fear not , saith he , little Flock , for it is the good will of your Father to give you the Kingdom . Which Paul also makes mention of , writing both elsewhere , and also to the Colossians : Who hath delivered us from the power of darkness , and translated us unto the Kingdom of his dear Son , &c. Of which also Daniel , a most famous Prophet , hath given an ample Testimony ; The Kingdom , saith he , and the Dominion , and the largeness of the Kingdoms under the whole Heaven shall be given to the People of the Saints of the most High , &c. In which one benefit , seeing the whole Sum of our Felicity is comprehended ; to wit , reconciliation with God , imputation of Righteousness , remission of Sins , Peace with God , access with boldness , hope , the glory of God , eternal blessedness and salvation , the Inheritance of Eternal Life , freedom from the accusation and condemnation of the Law : What can any Man either by desires wish for , or by Faith conceive more glorius ? For he that is promoted unto the possession of a Kingdom , what more can be added to him , unto the highest splendour of Glory , and the degree of the most honourable Dignity ? Therefore we have , as you see , O Osorius , the hereditary Mansions of the Eternal Kingdom promised to us , and that not of Works , but of Faith ; not according to Bargain , but according to Grace , and therefore according to Grace , that the Promise may be firm and sure to all the Seed . It is a very weighty Cause , and Authority not to be contemned : For what is more firm for all manner of security , than that which relies on the certain faithfulness of God , and a free promise ? On the contrary , what is more unstable than that which depends on the most uncertain condition of our Works , which are either for the most part evil , or always uncertain ? Why then wilt thou cast us again out of the most firm safeguard of most sure confidence proposed to us , which rests most safely in the free bounty of God promising , as if thou drovest us out of a Haven of Tranquillity procured for us , to be tossed in the tempestuous Waters and Straits of Diffidence and Desperation ? And do you make those things doubtful and uncertain , which through the bounty of God , we do as it were hold in our hands with a most assured Faith , so that now there is not any thing certain which a man may satisfie his own Soul about touching Salvation ? for , I pray you , what can be certain , if so be the Grace of the Promise being taken away , if Imputation of Righteousness being neglected , which is placed in Christ for us , the whole matter is brought to the account of our actions ? and you plead that we are not otherways righteous before God , than by performing the Offices of the Divine Law ? Objection . But ( you will say ) What , hath not God promised in Iereremiah and Ezekiel , to those that come to God by Faith , that they shall have his Law written in their mind , that they shall have the very presence of the Holy Ghost within their mind , and defile their life with no sin , but govern it by the Law of God , and walk in the Precepts of God , and perform excellent and holy works , and moreover that they shall be righteous ? &c. Ans. 1. As touching the promise of the Spirit of God , it is very true , what you cite out of Ieremiah : For God in his bounty hath promised , that he will write his Law not only in Tables of Stone , as before , but in the inward Tables of their minds , and indeed accordingly he hath performed , and doth perform daily what he hath promised . And what doth your Logical reasoning gather thence ? Therefore , say you , seeing we have the Law of God put into our inward parts , it comes to pass , that giving credit to the promises of God , we do presently obtain the help of God , that we may very easily do all things that are commanded us , and so be saved , &c. Therefore by these many things , which have been hitherto mentioned by you concerning the Law and its Office , I perceive you have two Opinions , both of which are false . First , That you affirm that we being supported by the Grace of God , and guarded by his help , can very easily perform all things , whatsoever are commanded by the Law of God. Secondly , Because you plead that all the nature of our Righteousness and Salvation consists in performing God's Commands ; and that there is no other way to Heaven but that which is contained in the Law of God : Both which Reasons of yours , how absurd they are , how contrary to the Grace of God and the Gospel , and how much disallowed and confuted , not only by all Authority of Divine Scripture , but also long since contradicted by the sayings of the most Antient Fathers , and how void of all support of reason and experience , there is no Man that hath so little Reason or Religion , but evidently perceives it , and clearly takes notice of it . For , though we do not deny that by the help of the grace of the Divine Spirit there are wonderful , various , and manifold effects produced , and great gifts are shed abroad in the minds of the Regenerate , for governing all parts of Life piously and holily ; but whence , I pray you , will you teach that so great strength , and so great power to observe Righteousness is given by God , and committed unto mortal Man , which may be sufficient for performing all things that are prescribed in the most holy Law of God ? Concerning the Perfection of Righteousness , and compleat Obedience of the Law. You proceed to press again and again that Antient Song out of the Prophet ; I will put , saith he , my Law in their inward parts , and write it in their hearts : And also out of the other Prophet ; And I will give them a heart of flesh , that they may walk in my Precepts , and keep my Iudgments , and also may do these things , which are just , &c. I hear the Oracles of the Prophetical Promise , uttered with great evidence , from whence certainly works of New Obedience do proceed , which necessarily follow Faith ; so that if any Man do now enquire for the cause of good works , presently he learns hence , that it should not be attributed to the strength of Man's Will , but the Gift of the holy Spirit ; but now whence does this Gift proceed , but from the Merits of Christ ? or to whom is it given , but to them that believe in Christ ? For the holy Spirit is received by Faith , according to that of Paul ; That we may receive the promise of the Spirit by Faith. Wherefore seeing Faith is the only thing , which procures unto us the holy Spirit , therefore it cannot otherways be , but that having received the Divine Spirit of Sanctification , a new Life , and spiritual motions do follow in the hearts of the Regenerate . For a mind rightly qualified with the Faith of Christ , and being now reconciled to God , as it cannot be destitute of the favour of God , so being stirred up by his holy breathings , begins now to be a Law to it self , whereby it fears God , and according to its power honours him with due Reverence , cleaves unto him with all its might , refers its actions and counsels to him , calls on him by prayers , adheres to him in adversity , celebrates his benefits with a thankful remembrance , lays its hope and confidence , and its whole self upon him , and also for his sake loves and cherishes all the Brethren . And as there is no Man that denies , these Offices of necessary Obedience , performed by the help of the Spirit of God are fruits of a well-instructed Faith : So there is no controversie between us and you in that matter , especially seeing you your self also together with us confess , That these are not works of the Law , but of Faith , and that they should not be referred so much to the Law , as to the holy Spirit , and Faith relying upon his help , as you say . But the greatest difference that is between us consists in this ; that whereas we assert , That the Obedience of Man born again by the Divine Power , is but begun and imperfect in this mortal infirm state : You on the contrary dream of I know not what perfection of obedience in works , the Spirit of God so working in us , that whosoever is qualified therewith , needs nothing that belongs to compleat perfection of righteousness ; for all your debate about this matter , seems to drive at this , as being concluded with this one Syllogism . Argument . Ma. Whosoever walk in the Precepts of the Lord , and perform them , should be called perfect , who can easily live without sin . Mi. All the Faithful according to the promise of God , walk in his precepts , and perform them , because God promises nothing , but what he can and will perform . Concl. Therefore , according to the promise of God nothing hinders , but Believers may be perfect here , who are capacitated to live without sin . That I may answer the Argument , it is a Sophistical Argument from secundum quid , to simpliciter , because in the Major those are called perfect , who walk in the Precepts of the Lord , and frame their life according to them : it is true in them who simply and perfectly perform all those things , which are commanded in the Law , according to that perfection which is requisite . According to which Rule , if the major be understood , that which is assumed in the minor must be upon this account deny'd . For though God hath promised to his Saints , that the Assisting grace of his Spirit shall not be wanting , which may help forward pious attempts in his Elect , and stir up their endeavours after more holy obedience ; but where hath he at any time promised , or on whom hath he bestowed that happiness in walking , which turns no where to the right hand , nor to the left ? which stumbles not through the whole life ? which in all kind of vertues , by a constant perseverance so conforms the course of life to compleat innocency , that it never fails in any thing ? The Adversaries use for the defence of their own cause , to catch at the words , that were just now cited out of Ierem. chap. 31. and Ezek. chap. 26. I will cause you to walk in my Precepts , and keep my Iudgments , &c. And then out of Deut. chap. 30. I will Circumcise , saith the Lord , the fore-skin of your heart that ye may love the Lord with all your heart , and with all your soul. I know indeed , that in these words there is a glorious promise contained of the gift of the Holy Ghost , and the restoring of new obedience ; but because there is a twofold perfection , and a twofold righteousness according to Hierom. one , which is suited to the vertues of God , another which is agreeable to our frailty . And again , seeing , according to the Authority of Augustine , there is a twofold kind of Obedience ; one that is seen in this Life , being but begun and imperfect . Another that is perfect , which is compleated in the life to come . It is not difficult to discern in what sense the perfection of Renovation should be understood in the Scriptures : To wit , not simply and absolutely , but according to the measure and capacity of this Life . Therefore Augustine says well , that a Man is sometimes called perfect , because he hath profited in a great degree . And the same again . But , whereas Men are called Saints , sometimes , and perfect in the Scriptures , I say to this , that it is a certain manner of perfection , whereby Holy Men acknowledge their own imperfection . They are also called perfect , who in any respect imitate the perfection of the Heavenly Father , who rains on the Iust and Unjust , &c. And again the same Augustine writing to Boniface : The Vertue , saith he , which is now in a Righteous Man , is called perfect upon this account , because it belongs to his perfection , both to acknowledge in Truth , and confess in Humility his own Imperfection . Moreover , Hierom not much differing from him answered wittily : To whom , when that place of St. Paul was objected : Whosoever of us are perfect , we understand this : To this Hierom , says : What then do we understand , yea , what ought we to understand , that we who are perfect , should acknowledge our selves to be unperfect , and that they have not yet comprehended , nor yet attained unto perfection . This is , saith he , the Wisdom of Man , to know himself to be imperfect ; and that I may so speak , the perfection of all Righteous Men in the Flesh , is imperfect , &c. And afterwards again in the same Book . Therefore , we are Righteous then , when we confess our selves to be Sinners For our Righteousness consists not of our own merit , but of the mercy of God , as the Scripture says : The Righteous Man is an accuser of himself in the beginning of his Speech : And again to Ctesiphon ; This is Mens only perfection , saith he , if they know themselves to be imperfect , &c. Moreover the Adversaries set upon us with another Argument , also , which they produce out of the words of Deut. 30. To defend the perfection of their own Righteousness after this manner . Ma. In these two commands , thou shalt love thy God with all thy Soul , and thy Neighbour as thy self , is contained the summ of all perfection . Mi. They that are regenerate can love God with all their Heart , and all their Soul , and their Neighbours as themselves , according to the promise of God , Deut. 30. Concl. Hence then it follows , that the Regenerate , by the help of the Spirit of God , can fulfil all Righteousness by the Works of the Law. This reasoning , as it differs not much from the former , so there is implied in it a certain kind of fallacy not unlike it : Which , of what sort it is , if I may with your allowance , Osorius , I will declare . For there lurks under the words of Scripture , not rightly understood , a fallacy or venom wholly Pelagian . But Augustine will Ingeniously Confute this Fallacy for us , in his Book ; The Title whereof , is concerning the Perfection of Righteousness . Where he speaks after this manner : That the state of this Controversie about the perfection of Love , is exercised about two Questions , To wit , By whom ? And when ? First , as if the Question be , by whom a Man may attain unto such perfection , that he may be without Sin ; He answers , that comes not to pass by the strength of Free Will , but by the Grace of God : And so far there is no debate betweeen us , and the opposite party : But if there be enquiry made about the time , when such a perfection is attained : Augustine , speaks expresly , that this comes not to pass in this Life , but in that which is to come . And this same Augustine , no less oppositely , in another Book dispels the mists of this Argument with very evident Words . This precept of Righteousness , saith he , concerning loving the Lord with all the Heart , and with all the Soul. And also ; that of loving our Neighbour , we shall fulfil in that Life , where we shall see Face to Face : But here some will object , wherefore is it commanded , if it is not fulfilled here ? Augustine Answers : To wit , That we may be Instructed , what we ought to ask by Faith , and whither to send Hope before ; and unto what things , that are before us , we should press forward , not being satisfied with any thing that is behind . Therefore , according to my opinion , saith he , that Man hath made a great progress in this Life , in that Righteousness , which is to be perfected , who by profiting knows how far he is from the perfection of Righteousness , &c. What is that ? Which writing to Bonifacius , he thus reasons about Divine Grace : The Grace of God , saith he , gives in this Life , an endeavour to keep the commands , ( And here you have the Obedience begun , as we call it ) and the same , if any thing is not fully observed in the precepts , Pardons , &c. And so all commands of God are reckoned as performed , because whatsoever is not performed is pardoned . By which , as I suppose , you see , that our Righteousness in this Life is of such a sort , that it consists rather of the remission of Sins , than the perfection of Vertues , which perfection must be looked for by us in the Life to come . Moreover there is another thing , that must not be paffed by in this place , that the same Augustine writing to Hierom ( in the 29th Epistle , ) saith , Charity is a Vertue , whereby that which should be beloved , is beloved . This in some is greater , in others lesser , in others none at all . But the fullest that cannot be increased , as long as Man lives here , is in no Man. But as long as it can be increased , verily that which is less , than it ought to be , is faulty ; by reason of which default , there is not a just Man upon the Earth , that doth good , and sinneth not : Because of which default no Man living shall be justified in the sight of God. By reason of which viciousness , if we say that we have not sin we deceive our selves , and the Truth is not in us , because of which , how much soever we have profited , it is necessary for us to say , For give us our debts . The Books of the Antient Orthodox Divines are full of very Authentick Testimonies confirming this Opinion . It is an excellent and grave saying of Cyprian , speaking of the Regenerate ; Let no man , saith he , flatter himself upon the account of a pure and unspotted heart ; that trusting to his own Innocency , he should suppose that his wounds need no medicine ; seeing it is written , Who shall glory that he hath a chast heart ? or who shall glory that he is clean from sins ? But if no Man can be without sins , whosoever shall call himself unblameable , is either a proud man , or a fool &c. For this , saith Hierom , shall every one that is godly pray unto thee ; if he is godly , how doth he pray for pardon of iniquity ? if he hath iniquity , how is he called holy ? There is not so great a Harmony found in any one man , saith Ambrose , that the Law , which is in the Members doth not oppose the Law of the mind Therefore that which the Apostle Iohn said , is true of all Saints in the general . If we say that we have no sin , we deceive our selves , and the truth is not in us . I may also add that of Bernard , which is very agreeable to this matter . Who dare arrogate to himself , saith he , that which Paul himself confesses he had not attained unto ? Indeed he that gave the command was not ignorant , that the weight thereof exceeded the strength of men ; but he judged it useful , that by this very thing they should be convinced of their own insufficiency , and that they should know what end of Righteousness they should endeavour with all their might to attain unto . Therefore by commanding things impossible , he did not make men transgressors , but humble , that every mouth might be stopped , and all the World might lie under the Iudgment of God. I can bring innumerable Testimonies of the like sort out of well approved Authors . But why do I take up my time in rehearsing the Names of Men , or reckoning their approbations ? when , that I may speak it in one word , all the Antiquity of former Ages , the publick consent of the former Church , and the choicest Writers out of all Eldest Time , as many as ever rejected the Antient Pelagianism ; all those with one mouth agree in this matter against you , That there is no integrity of Righteousness in this Life , which is not imperfect , which needs not forgiveness ; That there is not so great an Innocency here , which is without any wound , which needs no Medicine ; and that none of all the Saints have so lived , that a great deal was not wanting to him to compleat Righteousness , and who needed not daily to pray for the pardon of his iniquity : As Augustine testifies ; Because saith he , there is daily offending , therefore there must be also daily remission . Which things being confirmed by most evident Testimonies of very Learned Witnesses : Where 〈◊〉 is that Salvation , which , according to your description is placed in Righteousness , Holiness , Religion , and the excellent Merits of all Vertues ? Where is that Righteousness of Works which reconciles us to God , and makes us like God ? Where is that Way , which is paved to Heaven for us with the excellent Merits of Works ? Where is that Ascent into the Heavenly Kingdom , which is opened by the Merits of the greatest Vertues ? Where are the Mansions of the Everlasting Kingdom , which you assert are justly and deservedly given to holy and pure men ? Where is also that Immortal Kingdom , which you conclude is due by best right , not only as a Recompence and Reward , but also as a Legal Patrimony founded by the wisdom and bounty of the Father ? What if according to your Discipline , there is no other way laid open to Salvation , but by keeping the Commandments ; and if according to the Iudgment of Bernard , the Law is of such a weight , that it wholly exceeds humane strength , ( which was just now shewed ) what hope of Salvation does there now remain for us ? Verily , say you , if any man consider his own strength , in so great a frailty of humane strength , it will be most difficult to attain unto a divine state of righteousness ; but if you consider in your mind the divine riches , which , if you will , will always be present with you , nothing is more easie . Hence , as Moses says , this Commandment , which I command thee this day , is not above thee , nor far off , nor placed in Heaven , that thou shouldest say , who of us can ascend into Heaven ? Neither is it placed beyond the Sea , that thou shouldest say , who will pass over the Sea. Neither do you bear it now engraven on stones , but engraven upon the heart by Faith. For if we believe the Promises of God , we presently obtain the help of God , that we may very easily perform all things that are commanded us , and so be saved . Must we be thus saved , O Osorius , in keeping God's Commands ? is this your harangue , and think you this so easie to be performed ? Why not , say you , when the Spirit of God helps ? How little does this Saying differ from that Antient one of the Pelagians , which Augustine rehearses in a certain place , writing against Iulian the Pelagian , for thus they said . By an easie endeavour after holiness , which God helps , a Man may be without sins . But let us hear Augustine answering , both them and you : We deny not , saith he , that the help of God is so powerful , if he will , that at this day we might have no evil concupisences , against which we should fight , though with the greatest certainty of Conquest . And yet you your self deny not , that it doth not so come to pass , but why it comes not to pass , who hath known the mind of the Lord ? Yet I know not a little , when I know , whatsoever that cause is , that it is not the iniquity of a just God , nor the insufficiency of an Almighty God. Therefore there is something in his deep and hidden Counsel , why as long as we live in this mortal flesh , there is something in us , against which our mind should fight : There is also something why we should say , forgive us our sins ; and a little after , that Man understands these things who being hunger-bitten , returns to himself , and says , I will arise and go to my Father , and presently he subjoyns , therefore it comes to pass in this place of infirmity , that we should not live proudly , and that we should live under the daily remission of sins : But whether that be the cause , or another ; which I am much more ignorant of , yet that which I cannot doubt is , how much soever we get forward under this burthen of a corruptible body , if we say that we have no sin , we deceive our selves , &c. This he said , but why should I urge you with humane Authority , seeing the matter it self carries against you with a very strong voice , and the whole Scripture gives this honour only to Christ , and the Universal experience and example of Men , and the practice of life , besides your very own retired Sense , the Domestick Witnesses of your Conscience , do publish a manifest Testimony against you ? You say , we presently obtain the help of God , whereby we may most easily perform all things , that are commanded us , &c. Is it so ? all things ? what then if I ask you of that first Command of Love , which you owe to the Lord your God with all your heart , and all the endeavour of your mind ? or of that , whereby you are commanded not to covet at all ? do you perform it ? I know what a distinction the talkative Schools of the Sophisters use here , according to the substance of the act , and according to the intention of the Law-giver . But I do not value these Fables of subtleties . We know this by the writings of Paul , that the Law is Spiritual , we are Carnal and sold under sin . I ask if thou thy self being compassed about now with this frailty of the flesh , dost fulfill this Spiritual Law of God , with that sincerity of Spirit that thou oughtest ? Answer ingenuously , are you silent ? What I my self do by my own strength , say you , I do not dispute here , yet I can by the help of the grace of God. O cunning device : After all your debate it comes to this , that you plead the commands of God are easie , and you would have nothing appointed by him , which cannot be observed by us . Now after a most heavy dream ( that I may speak with Hierom ) to deceive ignorant Souls , you in vain endeavour to add , ( not without grace . ) But I enquire not what the Almighty Grace of God can do of it self , but what it does in you , or in any other mortal Man ? You make the Precepts of Righteousness easie , which when the Divine Grace assists , do not exceed our best endeavour ; and yet you cannot produce one Man that hath fulfilled them all . Now what an Argument is that , that a thing can be which hath not been ? that that can be done , which you bear witness none hath done ; and to attribute that to I know not whom , which you cannot prove to have been in the Patriarchs , Prophets , and Apostles . Paul the Apostle himself complains of the refractory rebellion of his Members , who was not able to do the good which he desired , crying out that he was both carnal and miserable , and captive . Augustine testifies that sins may be deminished in this life , but that they cease not until death . And the same Augustine writing to Petrus concerning holy and righteous Men , bids him hold that most firmly , that righteous and holy men themselves , except Infants that are Baptized , none of them all do live without sin in this World. And do you think that all the roots of Unrighteousness are so plucked up in the Saints , that you can say , it is most easie by the help of God , which is never wanting to them that desire to pass the life without sin , and so obtain Salvation ? But Hieron is of a far different Opinion ; for I judge , saith he , thus : That no Creature can be perfect , according to true and compleat righteousness : That one differs from another , and that there are divers righteousnesses in Man , no Man doubts ; and that one is greater or lesser than another ; and that according to their state or measure they may be called just , who in comparison of others are not just . Briefly , that there is none of the Saints , nor Prophets , nor Apostles , that possess'd all Vertues ; for now we Prophesie in part , and we know in part : for all things cannot be in any one Man. And to Ctesiphon . This should be attributed to him only , concerning whom it is written as peculiar to him , who did no sin , neither was guile found in his Mouth . Wherefore that I may bespeak you with Hierom , and in the same words . Hierom , if you would have this common to you with Christ , that you can be without fin , what do you leave him , that is peculiar to him ? But if not , what remains then , but that those high Mountains of righteousness with which you are so puffed up , should not only fall , but also vanish into smoke ? You proceed yet , seeking as it were a knot in a rush , which yet is broke through with no difficult wedge . You ask to what purpose the Law was prescribed by God with 〈◊〉 great so care , or for what end did he require the Law should always remain in the minds of them , whom be instructed in the Law , if none of those things which be established by Law was to be in the Power of Men ? What then , say you , did God make a jest of the Law ? did he mock Mankind , commanding them to do those things , which they could by no means perform ? and then concluding the matter with a merry Sarcasm , you cry , O what a jesting God , if to mock Mankind he hath bestowed so much pains in preserving and instructing that Generation , which you say is just as if a Man should bid one that is a Cripple , run a Race , or one that is blind , view things exactly , that are done afar off . All which things are comprehended in the sum of this Argument . Argument . Ma. That is in vain commanded which cannot be performed . Mi. God commands nothing in vain . Conclu . Therefore the Precepts of God are not impossible . Ma. A just and prudent Lawgiver , never prescribes those Laws , which exceed the strength and nature of the Subjects . Mi. God is the most Iust , and most Wise Lawgiver of all . Concl. Therefore , the things which are prescribed in the Law of God are not above the strength and nature of the Creature . Answer . To the major , I Answer two ways : First , That it holds indeed in these Laws , which are given only for this end , that they may be exactly fulfilled by the Subjects , that Salvation might be obtained by the same act of Obedience . But now , though God willed this very much , that his Laws should be performed most exactly by all , yet besides this end , there are other , both many and weighty causes , why the Law , which is a rule of perfect Righteousness , though it could not be kept by us in respect of perfect Obedience , yet it was necessary that it should be promulagated , either that there might be a publick Testimony of the Iudgment , and Anger of God against Sin , or that we our selves might be brought more easily to the knowledge of our Sins and Frailty . Concerning which Paul said , when the Law came , Sin revived : Or that taking notice of the frailty of corrupted and ruinated Nature , being more strongly driven by this necessity ; we might be pressed forward , as by the Ferula of a Pedagogue to Christ , who is the end of the Law , as also the Law is called a Pedagogue to Christ : Or that we may be taught , as it were by this same Pedagogy , whither we must go : That if we cannot attain unto a full obedience of the Law , yet we may profit in the Inchoation of obedience as much as we can . Wherefore seeing there are so many and so great causes of making a Law , it appears evident enough from hence , that there is no cause why the Law should seem to be imposed upon us by God in vain : And yet it doth not therefore follow , because the Law of God , after the fall , is impossible to Human Nature , as to the compleat obedience thereof , that therefore it is unprofirable , seeing the same hath advantages so remarkable . Therefore the major of the Argument implies a fallacy : Which by the Logicians is called Arguing form that which is not a cause , as if it were a cause . But let us proceed to the other reasons in your arguments , which are not reasons , but deceits and fallacies ; For so you argue against Luther , whom you bring forth most unjustly , as a certain most bitter Adversary of Eternal Righteousness . What is more contrary to Iustice and Equity , say you , than that one should be punished upon that account , because he hath not performed those things which he could by no means so much as begin ? I hear you ; and what follows ? You proceed also to represent the matter as it were before the Eyes of a Man , by the framing of a similitude , as if some Haughty and Ill-natured Lord , going from home , should command one of his Servants , who is so tyed up in bonds , that he cannot move out of the place , where be is , to provide him a Dinner , to dress his Meat curiously , to clean the House , to cover the Table , and to spread the Hangings ; I say , he that would seriously require such things of a Man tyed up ; Who is there , but would judge him to be mad , and out of his wits ? Then if the same Lord afterwards returning , should whip and torture the same Servant , who could by no means free himself from the bonds , because he had not performed his command ; should we suppose that Man , who is so cruel to his Servant , to be a Man , or rather a cruel Beast , hid under the shape of a Man , & c ? You have , Pious Reader , an Example of very Tragical Cruelty : Now receive the Catastrophe of the Tragedy : What ? And shall there be any Man so Wicked , that he dare so Impudently impute so great Furiousness , and such a kind of Abominable Wickedness , than which none seems more outragious , to that most High , most Excellent , and most Wise Lord , Creatour , and Governour of all things ? No body , for ought that I know , good Friend . If your self knows any , I pray you point at him with your Finger to us : Though I am not Ignorane what Men you aim at here . But passing by Names , let us search the force of your Argument , and answer to each of its parts , being digested in order . Answer . Ma. It is contrary to Iustice , that any man should suffer punishment for those things , which he could by no means perform . Mi. God doth all things with perfect Righteousness and Equity . Conel . Therefore God exacts not punishment for those things , which cannot be performed . A Fallacy of the Accident is committed . For this want of strength and impotency should have a just excuse , if Nature had been properly and simply so created . But when this weakness was not at first created with Nature it self , but crept in some other way against Nature by Sin , we must therefore see not only what this corrupted Nature now can do , or cannot do , but also what it ought simply to do : Therefore I answer to the Major , and freely own that punishment is not unjustly inflicted for those things , which there is no cause but they might have been observed , either in regard of the Law-giver himself , or in the nature of the things themselves , but only by reason of the impotency of the Subjects themselves , an impotency contracted through their own default ; as if a Prince send forth an Ambassador any whither very sound and whole , to whom afterwards he had commanded some things which he could easily have performed , unless he had made himself Cripple & lame thro' his own default . Now if in performing the Commands the Ambassador wants ability , is there cause why this impotency should be imputed to the Prince , and not rather to the Ambassador , who deprived himself of his own soundness ? And that is it which Augustine signifies , lib. de Iustic . perfect . Yea therefore , saith he , it is man's fault , because it came to pass by the will of Man only ; that he is come to that necessity , which the will of Man only cannot shake off . Therefore that representation which is brought in by you of a Servant in Bonds , is nothing to the purpose , unless you likewise prove this , that this impediment was cast upon him , not thro' any fault or cause in himself ; which seeing it cannot be denied by you , what cruelty should there be reckoned to be in it , if a Lord , require just punishment to be inflicted on a Servant that is corrupt and flagitious ? Yea , behold rather singular Clemency in the Lord , who is so far from inflicting upon the Servant the punishment which he deserved , that he receives him into favour without any merit ; yea moreover , exposes his dearly beloved Son to undergo punishment for the Servant ? Go now , Osorius , and when you have sufficiently considered with your self about this matter , then tell , who those are , that are enraged with so great fury , that so impudently cast such a filthy blot of Injustice and Cruelty upon Eternal Goodness ? What if you judge so of Luther and Calvin , of whom you speak so bitterly ; what other thing do they but proclaim , according to the Gospel , the free pardoning grace of God to all that by Faith embrace Christ , who was slain for us ? They are so far from being guilty of this Calumny , which you most unjustly cast upon them , that you can no where find any , who with greater earnestness do declare the infinite Riches of Divine Grace to Mortal Men. How Christ takes away Sins : With an Answer to the Objections of Osorius . BUT this goodly Antagonist rushes upon us again with another caption , which at the first sight may somewhat puzzle the mind of the Reader . For he asks of those that deny Sin to be utterly extirpated by the Grace of Christ in this Life ; Whether they distrust his Power or his Clemency ? For if Christ doth not abolish all Sins in them , whom he receives into favour , that comes to pass either because he cannot , or because he will not . If you say he cannot , you take away his Power . If you plead that he is not willing , you rob him not only of the praise of his Clemency , but also of his Faithfulness . Therefore whatsoever way you defend your Opinion , you trample upon the Son of God , and cast great reproach upon him . Well said , most excellent Man. And now by what confirmation do you prove this ? For seeing his Infinite Power cannot be hindered by any difficulties from performing suddenly the things which he willeth : And seeing his Love is so great , that of old he bath engaged his Faithfulness , that through Christ he would abolish Sins , and would deliver Mankind from all wickedness ; what boldness then is this of most impure men , who deny that Sin is utterly destroyed in those , whom he hath joyned to himself with a holy Love ? and assert that Sin is not wholly cut off ? nor plucked up by the roots ? that all the remainders thereof are not extirpated ? These things said he . Argument . Ma. Nature can shut out all Sin , being helped by the Grace of God. Mi. The Grace of God helps those who are born again in Christ. Concl. Therefore , all necessity of sinning is excluded in those that are born again . If you understand it of the perfect help of of Grace , which is hindered by no difficulties , but that the infirmity of Nature may be taken away ; so the Major is true , but the Minor false . For though I confess that the Riches of Divine Grace are infinite , and that the Gifts are excellent , which God bestows upon his own , yet this grace of God doth not so perfect any man in this Life , but that oft in small things we offend all , and pray daily , that our debts may be forgiven us . Yea , what is all the discourse of the Saints to God but a continual praying and deprecating , as Hierom witnesses , whereby it extorts the Clemency of the Creatour , that we who cannot be saved by our own strength , may be saved by his Mercy . Concerning which there is also heard a Mystical Song of the Psalm . For this , saith he , shall every Saint pray unto thee in a time when thou mayest be found . Whence Hierom infers not without reason . If he is a Saint , saith he , how doth he pray for the pardon of sin ? If he hath iniquity , upon what account is he called holy ? to wit , after that manner whereby it is elsewhere said , A just man falleth seven times a day , and riseth up again . And again , A just man is an accuser of himself in the beginning of his speech , &c. Therefore the Grace of God helps our infirmities , that they may be diminished : But we deny that he so helps them , that they are wholly taken away . It helps indeed infirmities , as hath been said , but yet it leaves us infirm , that it may always help us . No man is ignorant how great power of Christ appeared in the holy Apostles , which yet did not fully compleat their strength , but it was rather perfected by their infirmity . We know , saith he , in part , and we prophesie in part : But when that which is perfect is come , then that which is in part shall be done away . We now see darkly through a Glass , but then face to face . Now I know in part , but then I shall know as I am known . Therefore that I may answer in a word : If you suppose there is that help of Divine Grace , which makes Obedience in this Life to be wholly unblameable and perfect ; Augustine will presently deny that . Who discoursing of the first Precept of Righteousness , whereby we are commanded to love God , with all our heart , and our Neighbour as our selves : We shall fulfil that , saith he , in that Life , where we shall see face to face ; and presently ; And therefore that man hath profited much in this Life in that Righteousness , which is to be perfected , who by profiting knows how far he is from the perfection of Righteousness . Moreover , that which is argued from the power of Divine Grace , is not sufficient to exclude the necessity of sin . They say indeed , that by the perfect Grace of God it is possible that a man may not sin at all in this life : Be it so ; Yet all things are not made which can be made by the singular power of God. So by the power of God helping us we could flie , yet we do not flie : For God willeth not all things , which his power is able to do : But , you say , he willeth and commandeth with great Authority , that we should observe his Precepts , which he would not command unless he knew them to be possible . It is true indeed , if they be understood according to that Nature , which he first created in us , So that in him there is no cause but that the Precepts , as they should be judged right , so also they should be judged possible . But hearken to Hierom answering you , and aptly untying this Knot . God hath commanded things possible , saith he , this no man doubts of . But because men did not possible things , therefore all the World is become subject to God , and needs his Mercy , &c. I know that there is not any thing so difficult in humane things but infinite Omnipotency can do it by a word of his Power ; to whom it would not be difficult to restore this frailty of Fallen Nature to its Antient State of Innocency , if he would . And there is no doubt , but he would do it , if he had decreed to do as much by his secret Counsel , as he could do by his Infinite Majesty . Now therefore either prove , that all infirmity of the flesh is taken away in the Regenerate , and that they are restored to their former Innocency , which is without all sin , and also freed from a necessity of dying , or cease to dream of that Perfection of Righteousness in this Life , which hitherto hath not been found in any of the Saints , whether Apostles ( that I may speak in the words of Hierom ) or Patriarchs or Prophets . phets . But that we may pass by this debate about the Power of God , from which we detract nothing , what shall we say in the mean while of Grace , and his most Gracious loving kindness and good will ? What shall we answer to God promising to us ? For , What , saith he , hath not God of old engaged his faithfulness , by a most sure Covenant , that be would ablolish all our Sins through Christ ? Is not this Grace promised to be obvious and prepared for all that are willing to obtain it , which frees Mankind from all Wickedness , which immediately imprints the form of Divine Righteousness upon the minds into which it enters , and furnishes them with most invincible strength , whereby it is possible to destroy Lust , to drive away all the pollutions of the Mind , and extirpate all remainders of fi●thiness and impurity : So that now Lust being subdued , evil concupiscence extinguished , the pravity of a stubborn mind being taken away , the mind being strengthened by the Divine support , it is stirred up with all its desire to the Study of the Divine Law , and most easily keeps the Law of God , and obtains Salvation . What then , when the Majesty of the most high God hath all things in his Power , and under his Command , and his goodness is no less Infinite than his Power : Do we suppose he will at any time be wanting to help the Creature , or shall we distrust the Clemency of the most hountiful Creatour ? An Answer . God forbid . But pray tell me , where hath God so engaged his faithfulness , whereof you speak , that the remainders of all Sin , being cut off , and all Infirmity of sinning being taken away , he would so heal Mankind , having so thoroughly purged them from all Sin , that evil concupiscence being subdued , and all matter of the Antient Contagion being blotted out , no relicks of Sin should remain in this Life , but that it may be most easie to obey the commands of God , and so obtain Salvation ? By what Author , by what Witness , by what Doctor , by what Testimony , or Example , do you prove this to be true , which you Preach ? First , You say , is not this certain , that Sin is hateful to God , which necessarily through its violence and outragiousness divides us from Union with God ? And how can it be that the Lord , who is by Nature just , and a Lover of Righteousness , should not take away all Sins out of the minds of them , whom he designs to unite unto himself by Love ? Moreover he that spared not his own Son , but delivered him up for us all ; How , saith Paul , will he not with him give us all things ? If then the Testimony of Paul be true , it is thence evident , that those are delivered from all Wickedness , whom that infinite purity joins unto it self by most pure Love. For , otherways if God did not take away Sin , be would be so far from giving us all things , that he would suffer us in the chiefest respects to be miserable , unhappy , and wretched . And so it would come to pass , that God would seem to have conferred upon us no great benefit by Christ , if he left us in the bondage of Sin , if he did not throw off the servile Yoke from our Necks , as he had promised of Old. Moreover the Blood of Christ poured forth on the Cross had yet brought us no advantage : For yet we are in great misery , we cannot but be miserable whilest we are held in the bonds of our Sins : There are also very evident Testimonies of the Holy Scriptures confirming this Assertion : To wit , that by the Divine Power of Christ , Sin is extirpated , Lust is destroyed , Evil Concupiscence is restrained , and the minds of Men being freed from Sin , put on a Divine form . For so it is recorded to us by Holy David . As far as East is from the West , so far hath he removed our Transgressions from us . And thou shalt sprinkle me , O Lord , with Hysop , and I shall be cleansed , thou shalt wash me , and I shall be made whiter than Snow . And Isaiah foretold that it should come to pass , that all that live in the Church by Faith , should be called Holy : And he hath blotted out as a Cloud thy Iniquities , and thy Sins as a thick Cloud . Likewise Ieremiah : At that time , saith the Lord , the Iniquity of Israel shall be sought , and it shall not be , and the Sin of Iudah , and it shall not be found . And in Ezekiel , he saith , I will pour clean Water upon you , and ye shall be cleansed from all your defilements . Also Micah : He will cast all our Sins into the depths of the Sea. Moreover , Zechariah declares that Everlasting Fountain , which was to be opened , to wash away the filth of all . And how glorious is that Testimony of Iohn the Baptist. Behold the Lamb of God that taketh away the Sins of the World ? Which Testimonies being so many , and together with these infinite others ; what do they all drive at , but that we may understand that by Christ , all the pollutions of our sinful Nature are done away , &c. For this is the sum of those things which you cite and heap together , with a long Circumlocution of Words . Unto which being so many , there is one Answer , and a well fitted one out of Augustin : Distinguish the times , saith he , and you will reconcile Scriptures . Our Sins are done away by Christ ; no Man doubts of that . But we must see how they are done away : He does them away in this Life , he will also do them 〈◊〉 in the Life to come ; but not after one and the same manner : For Iniquity is taken away and Sin receives an end , as is evident by the Prophecy of Daniel . But if you ask how in this Flesh ? Augustin will answer you : None , saith he , takes away Sin , but Christ , who is the Lamb of God that takes away the Sins of the World : And he takes them away , both by removing the Sins that were done , and by helping , that they may not be done , and by bringing to the Future Life where they cannot be done at all . Therefore in this Life , there is only a race to Righteousness , and in the other Life will be the prize . This then is our Righteousness now whereby we run Hungering and Thirsting to the perfection , and fulness of that Righteousness , wherewith we shall afterward be satisfied in the other Life . Hence the Apostle saith : Not that I have already attained , or am already perfect . Brethren , I do not think that I have apprehended , but one thing I do , forgetting the things that are behind , and being stretched forth to those things that are before , I press forward to the mark of the high calling of God in Christ Iesus , &c. Therefore according to Augustin here is the Race , here is the Progress , there will be the Perfection . Here as running in a Race , we proceed from Vertue to Vertue . There we are perfected . Now we have only the Seeds of Vertues begun , then in that fulness of Charity , when that shall be perfected in us , which now is imperfect , that precept shall be fulfilled , Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul. For whilest there is yet any Carnal concupiscence , which may be restrained by continency ; God is not in all respects loved with all the Soul , for the Flesh doth not Lust without the Soul , though the Flesh is said to Lust , because the Soul Lusteth Carnally , &c. Therefore as long as the Saints are burthened with this Flesh , which they cannot shake off , verily Sin dwelling in the Flesh cannot be absent . Objection . But how , say you , is Sin taken out of the World , If the Corruption of Sin yet does reign in the Saints ? Answer . I will tell you briefly , to wit , after the very same manner that the death of Christ hath driven 〈◊〉 from our necks , and yet we dye . The same comes to pass in the destroying of sin , that being freed from Sin by Christ , yet we are not without sin , for these two things come always together , being tied to one another by a very near connexion . That where sin is , there by necessary consequence death follows ; wherefore if the flesh is yet held in bonds by the cruelty of death , by the same reason it is proved , that the relicks of sin remain also in the flesh . But now where is then that righteousness which Christ hath purchased for us ? Would you know , O Osorius ? where our life is , there is also our righteousness . Not in this flesh which we put off , but in that body which we shall in due time put on uncorrupted . For such are all the benefits of Christ purchased for us , that the promise of them being shewed afar off , as of old the Holy Land to the Hebrews , it is apprehended by Faith , and the Spirit in this life , but the full possession belongs only peculiarly and in the whole to the other life . Christ begins his Benefits in this Life , and perfects them in the Life to come . Now these great Benefits of the Son of God consist chiefly in this , that sin being totally abolished , death being destroyed , he restores us , being plucked out of the Kingdom of the Devil , unto the possession of eternal Life , in which God communicates himself wholly to us , and is wholly all in all . And this most glorious work of his , most full of the highest dignity , he begins in this miserable life , and will compleat it in the other life , when that shall come to pass , which is written Death is swallowed up in Victory : O Death where is thy Victory ? O Death where is thy Sting ? Howbeit these things are not said upon this account , as if there were nothing in the interim , or but little in this life , which the help of the grace of Christ does for us . As of old the help of the Eternal God was never wanting to the Israelites in the waste Widerness , whom he was to bring into the habitations of promise ; so verily neither are Christs benefits towards us little , and the riches of his bounty are not small , which the present Grace of Christ pours daily upon us with a full hand , when in this sinful Nature he often helps our infirmities , forgives our sins , instructs us with his word , refreshes us with hope , supports us by Faith , feeds and strengthens us by the Sacraments , and refreshes us by his own Spirit , adorns us with his gifts , renews our hearts , and stirs them up to spiritual motions of better life and obedience , restrains vitious affections , by whose guidance there increase in us the beginnings of eternal life , the knowledge of God , invocation , fear , faith , true repentance , a new law , and the image of him , who Created us , &c. And seeing Christ works these things in us with continual care , daily more and more , promoting and bringing unto maturity that which he hath begun in us ; there is therefore no cause why the Graces of Christ here should seem needless to any Man. But these beginnings of Divine Grace must be distinguished from that perfect and compleat renovation of Nature , which shall be seen in the glorified after this life . For though it should not be doubted but great advantages are communicated to Believers by the Divine help of the Holy Spirit , both to shun those things that are grievously offensive , and also to exercise the Offices of Piety ; of which Paul Rom. 8. They who are led , saith he by the Spirit of God , are the Sons of God. Yet there is not given to the regenerate in this life a compleat conformity to the Law of God , but it is reserved for the other life ; for the life of the Saints in this World should not be called a life of the flesh but of Faith rather , not a life of perfect , but of begun love and mortification ; as being not so much discerned in justice as in justification , not in perfect holiness , but in sanctification ; not in perfect purity , but in purification , not in perfection , but in going forward . But this good Friend ours thinks this should by no means be suffered : Who so fights against us , as if all the Nature of Salvation consisted not in Iustification ( the name whereof he doth not account worthy of any mention ) but in Iustice it self , not in the growth , but in the perfection of Vertues : And as if it were not allowable , otherways to aspire to those just rewards of Felicity , but by performing these Offices of Life , which are contained in the Law. O miserable condition of Mortal Men , if those things are true , which you Evangelize to us . But by what Authority of the Gospel do you confirm those things , which you assert ? You say , There is no reason that any Man should be joyned to God , unless he be a Friend to him . I hear you . What then ? But no Man can be his friend unless he be like him . That is harder : Let the induction proceed . But the Divine similitude consists wholly of the study and exercise of true Vertue . From all this therefore it is concluded . That there is no other way , that joyns us to God , but what consists in the performance of Vertue , and in worthy Offices . And now what will become of those , who being Iust Men fall seven times a Day , and yet rise up again ? What also will become of all those , concerning whom Iames speaking , saith , in many things we offend all ? Moreover , what will become of those , whom Christ bids Pray , Lord forgive us our debts . Moreover whereas you say , that no Man is joyned to God , or received into favour , but he that is his Friend : If that be so , How then doth God agree to his own Law , which commands not only to love Friends , but to pray for Enemies ? I beseech you , when God so loved the World that he gave his only begotten Son , what else was this World then , but an Enemy to God , which yet he had so great a favour to ? Yea , Paul expresly testifies , that we were reconciled to God , not when we were Friends , but Enemies ; and therefore he says the love of Christ is commended in this , that he dyed for Enemies . And again , if , whilst we were Enemies , we were reconciled unto God , by the Death of his Son , much more being reconciled , we shall be saved by his Life . See. I beseech you , how great a difference is between Paul's Assertion and yours , Osorius . He affirms we were reconciled to God when we were Enemies , you admit no Man unto favour , but him that is a Friend to him , and conform to him in the whole fimilitude of his Life . And how then will that command of Christ consist , concerning loving Enemies , and that by the example of his Father's bounty , who bestows the benefit both of Sun and Rain , not only on Friends , but also on Enemies ; if so be the Grace of Divine favour is accessible to none but Friends . and those that are like himself . And that I may by the by touch something here of the Mysteries of Prophetical Scriptures , tell me what else is pointed at unto us by the reception of Iacob , and his Sons into the Land of AEgypt . Gen. chap. 47. Whom that very loving King being brought unto him , to whom they had not been so much as known before , received for Inhabitants of Foreigners , and for dear Subjects of Men unknown ; not only into the Common Wealth , but into Friendship , not at all for their own sakes , who brought nothing with them but hunger and poverty : But only for the sake of Ioseph , whom the King had a very dear love for . What else doth Ioseph represent to us , but the sublime Son of God , dearly beloved of him ? What else should you understand in the Brethren , Father , and the whole Kindred , but us miserable Sinners , whom being dead in Sins , Christ hath quickned , and of Enemies reconciled us in Friendship to his Father , not for any merit of our Works or Conformity , but only by that favour , whereby he is powerful with the Father . But now let us briefly bring the Osorian Argument into a regular form , that we may the better view each part thereof . Argument . Ma. Those only are joyned in friendship with God , who are like unto him . Mi. They who are infected with the pollution of Sins , are not like God. Concl. Therefore , none of those , to whom pollution of Sin cleaves , have any Union with God. And thence on the contrary sense it is gathered , that it must be concluded by necessary consequence , that all spots of Sins being abolished ; That man who desires Union with God , should agree with him by a certain eminent resemblance . I Answer , First , to the major which is not always true . Though the similitude of manners hath oftimes no small strength to procure Friendship in the common use of Life , as Cicero says ; yet all things that are any way unlike are not so opposed , that they cannot consist together without fighting one against another . As there are many differences in things , yet every difference doth not unty the bond of love . As again neither do all Men every where cleave to one another by a firm bond of Friendship , whosoever do some way agree in endowments and Ingeny . Verily in the Divine Love , this agreement of Conformity hath no place ; That they should be received into favour , who came nearest to his Image . For so it would come to pass that all other Creatures being excluded , Almighty God would embrace only Angelical Vertues , with his Divine Favour . Though neither here , if you look to Angels themselves , doth any proportion of similitude unite into one with the Divine Holyness , according to the Testimony of Roffensis : Who says that the Righteousness of Men is another than that of Angels ; and again , that their Righteousness is another than that of God. As therefore this Righteousness of Angels , if you compare it with the Righteousness of God , will seem imperfect , and beyond all comparison coming short of that highest Righteousness , and which yet perhaps is without Sin : So if you compare Human Perfection with Angelical , it will have some Imperfection ; yet so , that all its works are not subject to Sin. Hitherto spake Roffensis . Augustin also comes to this Point , who comparing our Righteousness which now is with that which is to come , hath these words concerning its dissimilitude ; when that Righteousness , saith he , according to which they live , shall be , and where no evil concupiscence shall be , let every Man measure himself what he is now and what he shall be then , and he will find in comparison of that Righteousness , that all his works now are loss and dung , &c. And presently after : In the Resurrection we believe we shall fulfil Righteousness , that is , that we shall have full Righteousness . In comparison of that all the Life we live now is dung , &c. And now , Osorius , what Agreement of similitude will you find between this Life of dung , and that highest Author , and Prince of all Holiness . The Assertion of Osorius , whereby he proves that there can be no Reconciliation to God , unless all the Relicks of Sin be utterly cut off . BUT perhaps some Osorian will here again object ; Though dissimilitude doth not divide the connexion of friendship ; but yet things that are so different , that they are opposed to one another by a mutual repugnancy , it cannot by any means be , that those things should be joyned together ; of which sort are Virtue and Vice , Righteousness and Sin , Love and Hatred . Therefore seeing God is altogether so just in his own Nature , that he cannot but hate Sin ; and on the contrary , Man is so wholly drowned in sin , that in every good work , according to the Opinion of Luther , the Saints themselves also do sin , in this so great dissimilitude of things that are opposite to one another ; how can it be that Infinite Holiness can be joyned by any Communion with Man , if he is such a one as Luther describes him ? For so Osorius , from things well said by Luther , but badly understood by him , and worse wrested for the occasion of cavilling , doth very ill argue , not because it is true , but because it seems so to him . But let us first oppose the frivolous Objection ; and then let us take Luther's part , as well as we can , against the cruel Incursions of his Adversaries , And first indeed it cannot be denied that Iustice and Sin are repugnant to one another by the most contrary opposition . Likewise we must confess that it is no less true , that all impurity of sin is hateful and abominable to God : For the Anger of God is revealed from Heaven against all ungodliness and unrighteousness of men , who ditain the Truth in unrighteousness ; as the Apostle speaks very evidently . Which being so , what remains then , but that the Life of the Godly should either be free of all sin in this World , as Osorius contends ; or if that cannot be , as Luther affirms , all must be liable to the Wrath of God. I answer with the Apostle Paul ; That indeed would follow , unless there comes a Mediatour , who may interpose himself against the Anger of God in the sinners behalf ; who may satisfie for sin , who may obtain pardon , who may mollifie the rigour of Iustice ; yea , who may transpose all the Iudgment given against the guilty upon himself , and that now he himself may be Iudge of the Cause , who is the forgiver of the Crime . For so we hear in the Gospel ; My Father judgeth no man , but hath given all Iudgment to the Son. And again ; All things are delivered unto me by Father . All which benefits , seeing we receive from Christ , the most bountiful Mediatour , in such plenty as exceeds all belief , there is no cause , O Osorius , why in such great abundance of grace , you should press us with such strict weights of Iustice , as if we were now under the Law , and not under Grace ? But how much more agreeable would it be both to your Duty , and Salvation , that you should by a submission common to you and us , give place to the Grace of God , and acknowledge the benefits of the Mediatour , and apply your self with all gratitude of mind to his everlasting praises , that are worthy to be celebrated through all Generations . Therefore that we may expedite a matter not very difficult in a few words : Whereas you say sin is hateful to God , nothing is more true . But it is one thing to speak of sin , and another thing to speak of Man that is a sinner ; he indeed hates sin , and the Physician also hates the disease , but yet not so , that he should destroy the diseased person , but that he should heal him . Concerning which thing , if you do not trust me , hear Augustin ; he is not a God that condemns some sins , and justifies and praises other sins : He praises none , but hates all , as a Physician hates the disease , and by curing endeavours to drive away the disease : So God by his Grace procures that sin is consumed in us . But how is it consumed ? It is diminished in the life of them that are going on to Perfection : it shall be consumed in the life of the perfect , &c. The Assertion of Luther against Osorius concerning the Sins of the Saints , is defended . I Come now to Luther , whom you reproach after such an unworthy manner , and with such shameful slanders , yea and lyes so tragically . Why so ? to wit , because he durst accuse the Saints themselves of sin ; which seems to you so execrable a wickedness , as if no greater reproach could be cast , not only on holy men themselves , but also on the Author and Prince of all Holiness . You may upon the same account cast reproaches in like manner upon Hierom , Augustin , and Bernard , and other most approved Writers of the Primitive Times : Whom you must either by necessary consequence absolve with Luther , or not condemn Luther without them : Seeing there is none of all these , that thought this Title of Honour should be attributed to any man , but Christ only , that he should be wholly without all stain of sin . No , but Luther , say you , pleads that all mortal men , though confirmed in Faith , are yet in a state of sinning , and that sin is lively also in the Saints . even so long as they live by Faith ; and also he profeses that the same do sin in every good work . And what hath any man said or done so rightly , but it may be depraved by relating it wrong , especially when calummy makes the Interpretation . That which Luther asserts concerning the sins of the Saints , if the words be suitably weighed with the state of the Question , there is no offence in it . As if it be asked , whether the works of the Regenerate should be called good in this Life , or sins : Luther denies not that the pious deeds of the Regenerate are good ; but affirms this very thing , That they are good in the sight of God , and pleasing to him , which comes not to pass upon the account of the work it self , but upon the account of Faith and a Mediatour , for whose sake the pious endeavours of his own are pleasing to God , and their begun obedience , though it is otherways of its own nature imperfect . Therefore this is not the Controversie , whether the Regenerate by the help of the Grace of God can do any thing in this Life piously and commendably . Neither is this the Controversie , whether the absolute Grace of God in the Regenerate is able to perform this , that their work should be free of all sin . But whether the Grace of God in this flesh , furnishes any of the Regenerate with so great a power of perfecting Righteousnns , that any work of his is so compleat and perfect , if it be examined according to the Rule of the Divine Law , that it needs no Pardon nor Mediatour . But if it needs Mercy , then it is necessarily joyned with pollution and sin , so that now the Praise belongs to the Mediatour , and not to Man ; to Imputation , not to Action ; to Grace , not to Merit ; to Faith , not to Works ; that God accepts of the Works of the Regenerate and most holy men . Neither is the rectitude of our good things any thing else but the forgiveness of God , and the remission of his just severity . Whence the Apostle rightly concludes , that those who are of the Works of the Law ( not speaking of evil works , but the most perfect Works ) are under the Curse , and upon this account it is true , which Luther says , that a righteous man sins in every good Work. Not that the Work it self being appointed by the Law of God is a sin ; but because , according to the saying of Augustin , whatsoever is less than it ought to be , is faulty : From whence it appears evidently , that in this Life there is no Work so perfect , but something is wanting in it , that is there is Sin in it , if it be judged according to the strict rigour of the Law. Concerning the Grace of God , how it is defined by Osorius , with a confutation of his Definition . ARguments increase , because here mention falls in of the Grace of the regenerate . It is shewed , though against the Rules of Logick , that the Grace of God is nothing else but Iustice and Vertue , upon this account : because it being that chiefly , which makes us acceptable to God , and nothing can be acceptable to God , which is not like unto him , be thinks he prevails sufficiently by this conclusion ; That , because nothing 〈◊〉 us like God but Righrecusness and Vertue , Therefore Grace is nothing , if it is not Vertue and Iustice. Why do I use many words on this matter ? If that Grace be understood by Osorius , which St. Paul so often commends to us in all his Epistles , both are false , which here the Bishop assumes against the Apostle . For Grace is not rightly defined after this manner , that it is nothing else but Vertue and Iustice , and first , that it is a Vertue Thomas did flatly deny in his sum of Theology : Part. 12. Quest. 110. Artic. 3. where disputing of the Grace of God , though he denies not that it may be reduced to the first species of quality , yet he wholly denies , and confutes its being a Vertue , concludeing at length after this manner , that it is a certain habitude presupposed to infused Vertues , as the Principle and Root of them , &c. Moreover in Sentent . lib. 2. dist . 26. Art. 4. proving concerning the same thing that Grace and Vertue are not the same : If Vertue , saith he , should hold from the same , both that it was a Vertue , and that it rendred a Man acceptable to God , it would follow that all Vertue would do the like . And so seeing some Vertues are acquired by acts and not by infusion , it would follow according to the Pelagian heresie ; that a Man should be made acceptable to God by his free will. But if it holds from another , and not from the same , from one that it is a Vertue , and another that it renders acceptable to God , it must needs be , that Grace and Vertue are not the same in reality . For so divers principles necessarily are suitable to divers effects , that are found in division from another . Now if so be Grace is denied to be a Vertue , verily upon the same account also , it cannot be called Iustice , seeing Iustice is necessarily comprehended under the general name of Vertue : and what wonder is it , in the interim that this Antagonist of ours is so ill agreed with the Lutherans ; who is not well enough agreed with the Angelical Doctors , and Leaders of his own Sect in such evident Heads of Divinity ? But now let us consider his Reasonings , and the Confirmations of his Arguments , of what sort they are . Argument . Ma. That reconciles us , and makes us acceptable to God , which makes us like unto him . Mi. It is only Righteousness , which makes us like unto God. Con. Therefore , Righteousness only reconciles us , and makes us acceptable . There follows also another consequence of these things being first pre-supposed , built upon the same foundation . Argument . Ma. Grace makes acceptable to God , and unites unto him . Mi. Righteousness makes us acceptable to God , and unites us to him . Con. Therefore , Iustice is either Grace and a Vertue , or it is nothing . First , Both these Arguments are equally lyable to the same reprehension : Because contrary to the Lawful Rules of Reasoning they conclude Affirmatively in the second figure , as they are placed by Osorius , lib. 5. but let us help the defect of the worthy Mans Logick . For , if I am not mistaken , he would rather gather thus from the definition of Grace . Argument . Ma. To whatsoever the definition agrees , the thing defined well agrees unto the same . Mi. The definition of Grace doth very well agree to Righteousness . Con. Therefore , the thing defined agrees to Righteousness . I answer to the minor by denying ; for that which is the proper definition of Grace , doth not agree to Righteousness , seeing the things themselves do very much differ from one another , both as to their Effects , and as to their Causes . For , if we believe Thomas , Grace is the Principle , and Cause of Iustice , and of all Vertues . Iustice is not the cause of Grace , but rather an effect thereof . Yea , Albertus Ratisponensis does not much differ from the opinion of Thomas ; who commenting upon the same sentence , in the same Dist. Ar. 4. saith thus . Grace is a habit of Life universally well ordered , not according to the degrees of things ordered , but as it is called a Relation of the whole Life to the obtaining of the End. But Iustice doth not this , nor Vertue ; for Iustice doth not necessarily make worthy of Eternal Life , upon the account that it is Iustice , or Vertue , &c. What if the proper and true cause which reconciles us to the love of God , and makes us worthy of Eternal Life , should be searched for . We shall find , that it lyes not in the Works of Iustice , but that it proceeds from another cause . And what that cause is , Christ himself the best Master will teach you in the Gospel . Whom I request , and beseech you not only to hearken unto , but to believe . For these are his words in the Gospel : For the Father himself loveth you , because ye have loved me , and have believed that I came from the Father . By which you see that it comes to pass not for the sake of our Iustice or Vertue , but for the sake of his own dearly beloved Son , that God the Father cares for us , and loves us . What then , say you , doth not Iustice make Men that live holily and justly in this World acceptable to God ? Which if it is so , it cannot be judged to be any other thing but Grace . For whatsoever renders us acceptable to God , is justly esteemed to be Grace . Iustice makes us acceptable to God , therefore it is Grace . As touching the minor , I deny not that Iustice , as it is very acceptable to God , so it renders acceptable to God , if it is perfect and agreeable to the Divine perfection ; which not being given to us in this Life , another altar must be sought , there is need of other helps . Therefore if we would find any favour in the sight of God , we must betake our selves to Christ , and embrace him by Faith. Though I am not Ignorant what this good Disputant drives at , and what Masters he follows , and on what foundation he builds . For he builds upon that old and stale distinction of the Schoolmen , as much used , as it is light and frivolous , and vain : They according to their subtilty divide the manifold efficacy of grace , most of them into two parts , and some of them into three or more . To wit , into grace freely given , and that which makes acceptable . And again they subdivide this latter , as it were by an Anatomical Dissection into more Veins , into Operative grace , which again they divide into three Rivulets , Preventing , Beginning , delivering , and afterwards into cooperating , which likewise is threefold : Following , promoting , assisting . O holy Christ ! with what study , with what labour , what Cobwebs do these Praters here weave , that they may darken the wholesome Doctrine of Grace with Smoke and Soot of their idle Talk ; for if we speak of that Grace , unto which our whole Salvation is referred , who is there but understands by the Writings of the Evangelists and Apostles , that it is thus described ? to wit , that it is the only thing , which being placed in the free Indulgence of God towards miserable sinners , doth with dear Love in Christ the Son of God , embrace all that believe in him , and forgive their sins , and for the sake of his own Son bestows his Spirit and Eternal Life and Felicity upon them , tho' otherways they are unworthy : And tho' the Operation of this Grace is not one , and the Effects are divers , and the Gifts various according to the diversity of donations ; yet the Divine Grace it self is only one , which is both freely given to us for Salvation , and makes those acceptable to God , whom it saves , and is one and the same Cause both of Salvation and Renovation : Wherefore their distinction is justly found fault with , who by grace making men grateful or acceptable understand habits , and gifts communicated by God ; and they do most frivolously conclude , that men are made acceptable to God by these ; whereas it is only Mercy in Christ the Mediatour , which doth not only account us dear to it self , but also chose us , before we were adorned with any Ornaments of gifts . Moreover , if the matter be so as those men define , that not only Faith in Christ , but gifts and habits of vertues infused by God make us acceptable to God : What then shall be said of those , who also out of Christ have possessed many such excellent gifts as well as we , in which many of them are not only equal to us , but some of them also excel us ; such as are variety of Tongues , gifts of Healing , Prophecy , excellent Powers , sharpness of Wit , strength of Body , Ornaments of Mind ? The Iews have a strong hope in God. The Turks maintain Love towards one another . But what , shall we affirm that those men also are by these things made acceptable to God ? which is absurd and unreasonable . Therefore that we may conclude , we confess that such gifts are things which adorn this Life , beautifie Nature , and declare the liberal Bounty of God , but which nevertheless neither regenerate nor justifie us in the sight of God : For that is due to Christ only by Faith ; neither is it convenient to attribute it to any other Creatures whatsoever : According to that of St. Paul ; Being justified therefore by Faith , we have peace with God , through our Lord Iesus Christ. Though in the mean while I am not ignorant , what they answer here ; that they treat not of those Works , which the Heathen perform by the strength of Nature ; nor those Works , which are done by the Iews without Faith by the guidance of the Law only , but those Works which are of the Faith of Christ. What then , say they , are not such excellent performances of Works pleasing to God ? Is not that very pleasing and acceptable to God , whatsoever is right , whatsoever is joyned with vertue and honesty , whatsoever being undertaken with Faith is rightly performed according to Duty and Piety ? That I may answer this , three things by the by must be observed , First , What manner of Works these are , which are discoursed of , whether perfect or not ? And then , how they please , of themselves , or upon the account of Faith ? Thirdly , How much they please , whether so much as to deserve Eternal Life , and obtain the pardon of violated Righteousness ; and being set against the wrath of God , to turn away all vengeance , and be effectual to satisfie Iustice without any remission of sins ? For all these must be regarded with necessary attention . First , Because God the great Creatour of the World , is perfectly holy in his own Nature , and the Perfection of all Goodness ; it is evident that nothing is of it self acceptable to him , and well-pleasing , which being defiled with any spot of imperfection , doth not agree in all respects to the most exact Purity . But now seeing it is most true , which neither Osorius himself denies , That there is no man hath led his life so exactly , that in the whole course of his life he hath not been guilty of any gross offence : And that there is not any state of Mind so framed by Divine Grace , although it abounds with Divine Benefits , in which nothing was ever violated by perfidiousness , or offensive through errour of mind , or omitted through negligence ; or which doth not more consist of the remission of sins , than the perfection of vertues : What remains then , but that it should either be false , which this Osorius of ours cracks of an humane perfection , or at least it behoveth that something should be searched for , besides the vertues themselves , which may commend these first beginnings of our imperfections to the Divine Perfection , and reconcile them to his favour . And now then this remains to be searched into ; What it is that reconciles sinners to God , and restores them to his favour ? and because this Reconciliation cannot be perfected by the Righteousness of our vertues ; therefore we must confess that all the Office of reconciling consists in the Grace of God only , which the Papists themselves will not deny unto us , who agree with our Party in this , That Man is justified by Grace ; for so we hear it testified expresly by Osorius himself in these words : Therefore , saith he , They that give Heaven to the Merits of holy men , do not weaken the Grace of God , as some ignorant men say , but they celebrate the wonderful effect of his Grace with due praises ; for we are such as judge all the Morits of the Saints should be referred to the Bounty and Grace of God ; so that it should always be said ; Not unto us , Lord , not unto us , but unto thy Name give glory , &c. I hear indeed very good words ; if you had not already imposed upon us sufficiently with words , O Osorius ! But he that will with judicious attention consider the matters themselves , and the Arguments , and the whole tenour of your discourse , will find it to be far otherways , that you do not at all intend what your words pretend , and that you drive at nothing more in all your endeavours , than to hide under the plausible title of grace so hidden an adversary of grace , ( that I may speak with Augustin ) together with the other Companions of your Society ; who being all instructed in the same School , seem to make a Conspiracy about this one thing , as it were giving notice by a watch-word , viz. to overthrow all the efficacy of Evangelical Grace , to destroy the assurance of Faith , to oveturn all : For what place is there for Grace , I beseech you , if Heaven is given not by the free gift of the bestower , but to the Merits of holy men , as you say ? And what will you answer Paul the Apostle , who denies that grace is any more grace , if men deal with God by Works ? whence that may be brought not without just cause against you and yours , which Augustine of old brought in his contending with the Antient Pelagians of his time . For thus you plead ; That Heaven is justly and deservedly given to the Merits of holy men . On the contrary , Augustine being taught by Apostolick Authority , If it is given , saith he , to any Merits ; it is not then given freely , but is render'd as due ; and by this means it is not by a true name called grace , where the reward , as the Apostle speaks , is not imputed according to grace , but according to debt . But that it may be true grace , that is , free , it finds nothing in Man to whom it should be due ; otherways , according to the mind of the Apostle , grace would not be grace , &c. And now with what fair colours cast on them , will those things , being contrary to one another , be made to agree ? Augustine with St. Paul affirms , that grace finds nothing in Man , to which it should be due ; That it may be free . On the contrary , the Papists contend that Heaven is given as a due debt to the Merits of the Saints . What is more contrary ? Grace , saith he , doth not only help the righteous man , but also justifies the ungodly : in which there appears a twofold effect and fruit of Divine Grace , both in helping the righteous , and justifying the ungodly : With the one of which you being contented , ye either unworthily pass by the other , or which is more abominable , ye oppose it wickedly , whilst ye admit no grace of justifying , but that which seems to be joyned with Vertue , and the Iustice of Merits . And yet after all these things , whereas nothing more contrary to grace can be spoken , this sweet Oratour would perswade us with his flourished speeches , that they are no such men as overturn the Grace of God , as some ignorant men say ; but that they celebrate with due praise the wonderful effect of grace , and teach that all the Merits of the Saints should be referred to the Grace of God. Now we acknowledge this to be most certain , that there is not any thing , but what should be referred to the Grace of God ; whence Hierom accounts it for Sacrilege , if any man thinks he can abstain from sinning without grace . But here there is need to explain what the word grace signifies according to the caution of the Gospel . For grace in the holy Scriptures is not only understood concerning the help of the Holy Spirit , but it comprehends both free Imputation , which is by Christ ( which the Papists cannot endure ) and the help of the Holy Spirit in performing the Offices of Vertues . How the Papists and Protestants agree and differ in understanding the word Grace . Now whereas both Papists and Protestants seem to attribute Man's Iustifaication to grace , herein they both agree . But they say this after their manner of speaking , & we after ours . For this is the difference between these and the Protestants , that the Papists by the name of grace understand only gifts , that are conferr'd upon those that are justified , to wit , habits , which they call infused , and excellent Endowments of lovely Vertues , and other things of that kind , wherewith the Elect are adorned by the free gift of God. But the contrary party being otherways taught by the Scriptures , and confirmed by the sayings of the Fathers , perceiving these very gifts of the Spirit of God , as long as they live in this flesh , are imperfect , through our default ; they deny that men can be justified by these , because Divine Iustice cannot at all be satisfied by these . And therefore it is , that they attribute Iustification only to the grace and mercy of God ; which consists not of any remuneration of Vertues , but rather imputation of Righteousness , and forgiveness of sins . For we do not find fault with this in them , that they do rightly affirm , that all our good works should be referred to the grace of God ; which neither the Iews themselves nor the Turks will deny . But we justly disapprove , that they do not define this grace according to Scripture . For whereas grace is so defined by this sort of men , that it is nothing else but a habit infused by God , like his own goodness and love , whereby he that hath it is rendered acceptable to God ; and it makes Works acceptable to him and meritorious : It is easily demonstrated both by Scriptures and Reason , how faulty this definition is , because the thing defined is of a larger extent than the definition : For the grace whereby God loved Iacob , and hated Esau , before they did either good or evil , was grace ; which ye●●as not any Habit , either begotten in them by the power of Nature , or infused by grace , whereby Iacob , that had it , that I may use their words , was render'd acceptable to God. After the like manner the grace which in the midst of his persecution of Saints changed Paul into an Instrument in the hand of Electing grace , was not an infused Habit , but went before an infused Habit , and first made him a man acceptable to Christ , before the Habit making acceptable was infused . The same should be said of the Thief , the Publican , the Leper , and many others in the History of the Gospel , who were not saved by an infused Habit , but only by an infused Faith ; for otherways what did that word so often repeated in the Gospel signifie ; Thy Faith hath saved thee ? Which word , if it be true , then either Faith is Righteousness , or else Righteousness can by no means save us . And the same reason is to be given of the Conversion of the Gentiles ; whom of old the grace of God brought from impure Paganism to the Communion of the Gospel ; not for any Inherent Righteousness , but for his great Love wherewith he loved the unworthy and the wretched sinners . Moreover , what shall be said of the Apostles themselves , whom Christ verily chose not being just , as Augustine speaks , but to be justified , when he said ; I chose you out of the World ? What if Christ chose them out of the World ; that they might be just ; then they were first unjust in the World , whom he chose out of the World , that they might be just . If they were first just , and not sinners of the World , whom Christ chose out of the World ; then they first chose Christ , that they being just , might be chosen by him . But it was not so ; for he himself says to them ; Ye have not chosen me , but I have chosen you , &c. These things said Augustine ; by which it evidently appears how our Election and Iustification purchased by Christ is perfected not by any Righteousness of Works , but only by the free gift of Grace ; whence it is called by Paul the Election of Grace , not of Righteousness , to wit , by this Argument : What if it is by Grace , saith he , it is not now by Works , or else grace is not grace ; but if it is of works , then it is not grace ; or else work would not be work , &c. Which things being so , it necessarily follows , that the Righteousness , which is wholly exercised in the Observance of Works , is not rightly called Grace by Osorius . Therefore take the Argument of Augustine . Argument . Ma. It is grace which both elects and justifies the ungodly . Mi. Inherent Righteousness doth not justifie the unrighteous ; for if he be ungodly , how is he just ? If he is just , how shall he be called unjust ? Concl. Therefore righteousness is not grace ; otherways according to St. Paul ; If righteousness is of works , then grace is not grace . Moreover the grace of God , which is his free Indulgence , because it hath no place properly , but where vengeance would be just ; neither is there any just vengeance , where perfect righteousness flourishes ; Therefore it must be false , which Osorius assumes ; That it is either righteousness which makes us acceptable to God , and that it is grace , or it is nothing . But now that we may grant this to Osorius for the sake of disputing ; that it is perhaps possible , that this observance of righteousness and glorious furniniture of most holy Vertues , wherewith the divine grace adorns us , receives this name , being given to it by some Writers , so that in some respect it is called grace : But what then ? what relation hath this to our Controversie ? seeing that it is not the grace , which justifies us before God , but there will be need of another grace whereby that same grace may be justified : For it is not a doubtful case in this place , whether all that we have should be referred to the grace and bounty of God : For who is so ignorant as to doubt thereof ? neither is it a matter of doubt , whether the pious works of Christians are pleasing to God ? but whether Christians do so please God upon the account of their pious works , that they are therefore justified ; that they escape wrath , that being dead they revive ; that they put on Immortality , that they are received into heavenly glory . This your whole discourse contends for , as if there were no other way , or manner of turning away the wrath of God , and purchasing eternal life , but by the continual exercise of Charity , and pious and holy actions . And because all instruction of living well , proceeds not only from the strength of our nature , but from the grace of God , which is 〈◊〉 by faith ; Therefore whatsoever you any where in reading the holy Scriptures of God meet with of the words grace and faith , presently you wrest that as a most sure Testimony to confirm the Righteousness of good Works , and also to the defence of Grace and Faith. Which that the Reader may perceive the more evidently , and also admire the sharp 〈◊〉 of this sweet Interpreter ; I thought good , to bring forth one out of many and almost innumerable , for an Example . As where Paul says these Words : Not by Works which we have done , but according to his own mercy he saved us , &c. Osorius having followed his own Hosius , interprets this place , as if these words of the Apostle should not be otherways understood , than of Works , not those which are peculiarly ours , but those which are performed by faith 〈◊〉 in vigour and stirred up , &c. We have heard Osorius : Receive also Hosius , who makes a noise out of the same Tridentine Oracle . The works , saith he , which they do , are good in this respect , as they are Christ's Works , not theirs . For in as much as they are tbeirs , though they seem to be good Works , they conduce nothing at all to Eternal Life : But in as much as they are God's , and the Works of his hands , so through bis bounty they are esteemed worthy both of the title of Righteousness , and the reward of the Heavenly Kingdom , &c. Whence all their reasoning and discourse of good works is of this kind : God doth not see and Crown our Works in us , but his own . And moreover the same Hosius adds , pleading after his own manner , that the reward of the Heavenly Kingdom will be given to the Works , which indeed are ours , but not for their dignity as they proceed from us , but for Christ's sake , whose handy-works they are , as Aug. says : For he that lives and dwells in us works them . And for that cause ( which is more ridiculous ) this Phormio goes on to rail at the Lutherans as Enemies of Grace ; Who , forsooth , as he says , do much more grievously detract from the Glory of Christ , than they , and make void his Cross , and diminish the price of his blood . For when they detract from the Works of the regenerate , they do not derogate from their merits , but from Christ , whence all their dignity derives , &c. These things said Hosius , to whom Andradius agrees in a Speech not much differing ; writing these words : When we say that Righteousness is inherent in us , we do not at all derogate Power and Authority from the Righteousness and Merits of Christ , to whom we are beholden for all the Ornaments of the mind . But we rather augment and amplifie them : When we say he hath merited for us not a feigned and imputative Righteousness , whereby those who are really wicked ; are esteemed just , but are not so ; but a Righteousness that is true , solid , express , and engraven wonderfully upon the mind , &c. And a little lower , he said : Yea , indeed ye Lutherans are injurious to the Son of God , the Saviour of Mankind , ye , I say , Endeavour to lessen and depress his very gracious benefits : Who say that those Sins remain , which , he hath washed away in the laver of his own Blood ; ye judge those to be defiled with pollutions , whom he hath cleansed by his infinite Vertue , and you endeavour to take away from us that Righteousness , which he hath merited for Mankind with many labours and Blood. Hitherto spake Andradius . I need not here warn you , Pious Reader , what should be judged of the designs and discoursings of those Men , and what you your self must beware of : with what deceit they prevent the simplicity of the Apostolick Doctrine , with what darkness they cover their own deceits , what Man is so void of understanding , or hath been so little exercised in the Reading of Sacred things , but may with his Eyes shut discern , how these things are not at all agreeable to the mind of the Apostle ? By which there is an easie opportunity given to judge , what should be judged of this whole Generation of Men and their Church , which they by a false Name boast to be Catholick , which broaches amongst the common People , these so great monsters of errours , and tares of Opinions , defends them in Schools , Preaches them in Churches , which sends forth into the midst of us such Dogmatists , and Artificers of deceits , who not only corrupt the small Veins and Rivulets of sincere Doctrine , but also proceed to the Fountains themselves , and Invalidate the Foundations of Apostolick Institution , and cut and tear the very sinews of the simple verity . For what greater injury can be done to the Scriptures of God ? What more cruel against the Grace of Christ , what more Hostile against the mind of Paul , and more gross against the soundness of the Christian Faith can be said or devised , than what those Roman Potters have contributed by their commentitious deceits , to the plague and ruine of the Christian Common-wealth ? For , what may we judge should be hoped for concerning the common Religion , the Sins of every one , and the state of the Christian Common-wealth , if the matter come to this , that this largeness of Evangelical mercy being taken away or contracted , we must be called back again to the account of good Works . Concerning the Vertue and Efficacy of Divine Grace , a more enlarged dispute against the Adversaries ; Answering their Objections . BUT Those Men will deny that they detract any thing from the Grace of God , yea , they say that this is the common Sin of the Lutherans , not theirs , because all that they drive at is to maintain the mercy of God and to celebrate it with due praises : Why so I pray ? for what , say they ? Do not the Pious Works of the Saints please God ? Well , and what next ? Should not the same Works having proceeded from God himself the Author , be referred to his bounty and mercy Why not ? Now then Catholick Reader , receive a conclusion , Roman Catholick enough ? as I suppose . Therefore he 〈◊〉 detracts from good works wrought by Christ , 〈◊〉 from the Grace and Mercy of God : Well said , but pray who detracts from those ? Who denies good Works , which Christ living and dwelling in us Works , to be good Works ? Does any Man take away due praise and dignity from those ? Now Hosius talks , Osorius pleads , Andradius crys out , that the Lutherans do it eagerly . Why so , I beseech you ? Because they do not attribute unto the performance of good Works , the Salvation that is due to them , but translate it to Faith only . What then , such as do not attribute Salvation to good Works , should they be therefore supposed to attribute nothing to Works , or to cast reproach upon the grace of God ? On the contrary , they that detract the promise of Eternal Life from the Christian Faith , Shall they be accounted Friends to Grace ? By the same reason we may turn Light into Darkness , and Darkness into Light : Let Christ remain in his Sepulcher , let Moses rise again to be Iudge of the Living and the Dead . But now what Arguments do they rely upon in disputing thus ? Because , say they , Works of Righteousness flow from the Fountain of Divine Grace . But what ? Is not Faith in Christ the Mediatour as singular a gift of God ; and does it not proceed from the Election of Divine Grace ? But now let us hear an Argument more than Catholick . Argument . Ma. We are justified by the Grace of God only . Mi. Our good Works have their rise from the Grace of God only . Con. Therefore all our Iustification consists in good Works . The deceit of this Paralogism must be drawn forth : And again the word Grace must be explained : Which is taken one way in the major and another way in the minor ; for there it is taken for mercy , and the free good will of God , whereby he hath redeemed us freely , whereby he loves us in Christ Iesus , and forgives us our Sins , and whereby also he imparts his Spirit and Life Eternal to us . And this is peculiarly called Grace of forgiveness , of which the writings of the Apostles speak aloud in many places . It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy : And again : Sin shall not have dominion over you , for ye are not under the Law but under Grace . And what the same Apostle cites out of a Psalm : Blessed are they whose Iniquities are forgiven , and whose Sins are covered , &c. And also that which elsewhere he testified very evidently : They are justified freely by his Grace ; moreover that none should be uncertain , what is understood by the word Grace , presently subjoining , and as it were explaining himself , he infers next : By the Redemption which is in Christ Iesus . But what other thing does this adding of Redemption signifie , but the Remission of all Sins ? That this may be the Argument : We are justified by that Grace , whereby we are redeemed . But Grace by renewing us doth not redeem us . Therefore we are not justified by Grace renewing us . I come now to the minor , in which the word grace is taken otherways than in the major . For there it is put for remission or redemption , here for renovation : That is , for the effectual energy of the Divine Inspiration ; in communicating Gifts and Endowments , wherewith he afterwards adorns those whom first he hath justified : Whence arises a twofold manner of distinguishing Grace , according to the twofold diversity of effects on this side , and on that side , of which one consists in the remission of evil Works , the other in the operation of good Works . And that is called pardoning Grace , and this is called renewing Grace : From the one whereof proceeds the Salvation and the Iustification of the Ungodly , and from the other come the good Works of the Godly ; and yet those are not full , nor perfect . Therefore , I answer the Argument proposed , which hath more errours than one . Moreover it is made up of mere particulars : Also in the minor contrary to the manner of Disputants , the case is changed , whereas the same case should be kept that goes before in the major , and the minor should follow thus : But our good Works are by the grace of God only ; or at least , in the major the same case of the minor should have been kept , after this manner : Our Iustification arises twice from the grace of God. Therefore all our Iustification flows from good Works . So that the true nature of this Pseudosyllogism , belongs not to the first , but the second figure simply concluding both affirmatively and also most absurdly , just as if a Man should argue thus : Our corporeal Nature was made of the slime of the Earth : Earthen-Pots are made of the slime of the Earth , therefore our corporeal Nature was made of Earthen-Pots . What need is there of words ? Whatsoever way these Men form their Argument , or reform it , they shall never be able to prove , that the works of the Law , whether such as we our selves have wrought , or such as the Divine Grace works in us , do contain in themselves any cause of Salvation . For what manner of consequence is this ? Because habitual influences of Works , which make us acceptable to God , proceed no otherways but from cooperating Grace : Therefore Faith without inherent Righteousness doth not justifie , neither doth Salvation consist of any other thing but good Works . But because there is a twofold sort of Works , one of those which go before Faith , another of those which follow Faith , I would know of which of those rwo parts they understand it . If of the preoedent they will not deny those to be Sins : For that which is not of Faith is of Sin : But if they understand it of Works subsequent to Faith , they will say that those are either perfect or imperfect . If perfect , and of such a sort , that they answer the things commanded in the Law , not only according to the substance , but also according to the manner of doing . To what purpose then is that daily saying of the Church made mention of : Forgive us our debts ? Or what will they answer to Augustine , who evidently confutes what they maintain ? On the contrary , if they are Imperfect , Languid , and Lame , upon what account will they make us acceptable to God the Iudge , which are of themselves defective , . and besprinkled with faults , and spots , and need another Grace , by the commendation whereof they may be pleasing to God ? What if that infinite and Eternal purity , for the most part in the Levitical Sacrifices did not endure whatever seemed any way defective , or deformed , or defiled with the least pollu on , and which was not exquisitely entire and blameless in all respects ; if so great integrity of all parts was required in the Levites and Priests , that it was not lawful to suffer any one to enter into the holy place of the Sanctuary , who was wounded in any member of his body , or deformed in any part , or had a Wen : Do you think that you can endure the presence of the most holy God with that half-torn and ragged Imperfection ? Wherefore seeing it must needs be perfect and unblameable upon all accounts , which by Iustification indemnifies and frees us from all sin before the dreadful Tribunal of most perfect Righteousness ; surely no man can believe that it consists in our works , but only in the works of the Son of God ; not those which his habitual grace works in us , but those which he himself hath both graciously undertaken to do for us , and also , having undertaken them , hath performed them to the full . What Benesits come to us from Christ , and what should be chiefly regarded in these Benefits . NOW this is it in which chiefly the unspeakable amplitude of Divine Grace towards us doth evidently shine forth , that God the Almighty Governour and Creatour of the World , according to his fingular Mercy , wherewith he hath loved the World , having given his Son , sent him to us , and so sent him , that he for us hath fulfilled all Righteousness ; for there was no need that he should fulfil it for himself , and if he hath fulfilled it for us , what hinders now , but that may be ours , which was done for us ? or to what purpose should he do that for us , which he knew was necessary to be done by our selves for our Salvation ? But what if according to the saying of Thomas , Whatsoever things we can do by Friends , we our selves are said to be able to do it in some respect : How much better then may we our selves be supposed both to be able to do , and also to have done those things which a Friend is not only able to do for us , but hath also done for us ? and this is that grace chiefly , which every where the Evangelical Writings sound sorth unto us ; unto which all our both consolation & salvation should be referred ; which Paul the Apostle having received from Christ , did propagate it with so continued labour among the Gentiles and taught it with so great fervour of spirit and made it evident with so many Signs and Miracles , and also confirmed it with so many Scriptures and most sure Testimonies . Wherefore those Papists are the more worthy to be abhorred as being Enemies to Antiquity , and Enemies to Paul ; who seem to be busied about nothing else , but to abolish the Gospel of Christ , and to overturn the Foundations of the Doctrine of the Apostles , that have been long since very well laid by our first Fathers , and to sow another Gospel in the minds of Christians : For what else doth all their Doctrine drive at , who disputing about Grace , Faith and Righteousness , do so handle the matter by their Philosophical Principles , that he who observes their Collections , Distinctions , Corollaries and Opinions , will perceive that they do not teach as Christians out of the Gospel , out of Christ , out of Paul , but that the Antient Philosophers of the old Academy , or the Thalmudists of the Law of Moses are again risen up and alive ; except that this only difference is between them , and the Antient Philosophers , that these do palliate with the name of Grace , and Faith in words , at least in some manner , but in reality , as touching the signification of the word Grace , or the force of the word Faith , they seem to be so very blind , as if they had read Paul little , or at least had not at all understood him . I do not rail at the men themselves , whom I rather account worthy of pity , but it is not at all convenient to endure the Errours of men , because they cast no small blot upon Religion , and are injurious to Christ , and do violence to Paul , overthrow the simplicity of the Christian Faith ; moreover they adulterate all the sincerity of Evangelical Doctrine with their Niceties , and after a certain manner subdue it unto humane Philosophy . Which that it may appear the more evidently to the Minds and Eyes of beholders , let it not be tedious to you to hearken a while , first what Divine Truth , and then what Humane Opinions teach us . But because there are two things chiefly in which the whole sum both of our Salvation and Religion is contained , Grace , and Faith , of which the one belongs to God towards men , the other agrees to men towards God : It very much concerns Christians , that their Minds be very well instructed in both . And Grace indeed is discerned in those good things that are given to us , and promised by God. Faith is exercised in those Offices , which are chiefly due from us to God , and are greatly requisite . Therefore that we may rightly apprehend the nature of Grace , we must see what and how great those gifts are , which the bounty of God hath partly bestowed upon us , and partly promised : Concerning which thing it remains that we should examine what the Scriblers of Popish Divinity do hold . Now what they teach about this matter , is for the most part to this purpose . They place the end of humane Life in blessedness , and the School-Divines dispute about this very blessedness just after such a manner as the Philosophers of old did of their chiefest good ; unto which every man , must endeavour according to his power , to attain by industry and diligent labours , and the merits of the greatest Vertues . And when the former Pelagians affirmed that we could do that by the strength of Nature , there were not wanting others at the same time , who valiantly opposing the help of the Grace of God to Free-will , successfully rejected and exploded this wicked Opinion by the Scriptures . After this came another kind of Divines , who having followed Augustine , disputed thus against the Pelagians , that we cannot so much as will good by Free-will without Grace , or merit Eternal Life by any means without Grace . And that is true indeed . But that those same men joyning Grace again , deny not that we can merit Life by Works , and that ex condigno according to their worth ; I do not see what difference is between these and the Pelagians in that ; except that in the manner of working they somewhat differ ; for those work without grace , these no otherways but by grace ; but both do equally err from the scope of true Iustification : For as untrue as that is , that it is in our power to perform any thing aright without the Grace of God : It is again as false , that this grace of working was not given by God for any other purpose , but to produce meritorious works , whereby we may be justified . Though I deny not that by any means that the Divine grace of the Spirit is both fruitful and abounding with the greatest Vertues , which can never be idle ; but it doth not therefore follow by sufficient strength of Reason , that the reward of Eternal Salvation is due to the merits of these Vertues , as the generality of Sophisters chatter with a great noise in Schools : For thus Thomas the Prince of this Faction , and the others that are partakers of his Discipline discourse of grace , and in their Summularies do define this grace , as if it were nothing else , but a certain habitual infusion of the heavenly gift in the essence of the Soul , because , ( as they suppose ) it is a principle of meritorious works ; for so Thomas defines it . And Guillermus not much differing from him , calls this grace a form freely given to us by God without merits , which makes him that hath it acceptable , and makes his work good , and meritorious . Of these then is a vulgar definition made up , and it thus defines grace unto us , that it is , a gift of good will freely given , making its possessor acceptable , and rendring his work good . And Albert shews the manner how it makes a man good ; in as much as by infused Vertues , as he says , it perfects the will of man for act , &c. By these things , I suppose , it appears evident enough what Opinion hitherto hath been usual amongst those men in the Popish School . In which neither their Divines themselves are well enough agreed with one another ; for some place this habitual gift of influencing grace in the essence of the Soul subjectively ( that I may speak in their own Dialect ) amongst whom is Thomas and Bonaventure . Others chose rather to refer it not to the essence , but the powers of the Soul as its proper subject , of whom is Scotus , and the Allies of that Order . Again , There are those who think grace is nothing else but a Vertue ; which is the thing that Osorius strongly defends in his Books . But Thomas confutes this Heresie with much greater strength , and bears it down with suitable Reasons . But the summ of all their summs drives at this , that Faith only may be excluded from Iustification , and that they may not acknowledge any other Iustification , but what consists in exercising of Works : Neither do they think this grace to be given to us upon any other account , but for this end , to fulfil ( as they say ) the Commands of God , according to the due manner , without which the fulfilling of them cannot otherways be meritorious . The Errour of the Tridentines in defining Grace is examined . I Have explained the sayings of some Divines , which differ several ways from one another , yet they are all wonderfully agreed in this one thing , as it were by a common Conspiracy , that they may take away from sinners that saving Grace which only justifies us . Let us joyn also unto these , if you please , the Sophisters of later times , and especially the Nobles of Trent , and the Hereticks of that Council , whose Writings , Opinions , and Decrees , when they are read , what do they declare ? I will say in a word , and truly , nothing that is sound , nothing that is not full of Errour , nothing that does not disagree with the genuine verity of the Word . But what that Errour is , lest we should seem to accuse them without cause , let us explain in a few words , but true ; to wit , seeing there is a twofold Testimony of the Grace of the Father towards us in the Scriptures ; the one whereby in a free gift he bestowed his Son upon us 〈◊〉 the other , whereby he bestowed his Spirit : The Son to die for us , the Spirit to 〈◊〉 our Life ; there is not any man , but should confess that they are both great gifts . He gave his Son , than whom nothing was dearer to him ; he bestows his Spirit , than which nothing is higher in Heaven . But for what purpose doth he bestow both ? how does he give them for our advantage ? for what end ? with what fruit ? what did he design in so doing ? by what Reason was he persuaded ? by what necessity ? by what mercy was the most gracious Father and maker of the World moved ? I would very willingly ask this first , either of Thomas Aquinas , or rather of those Tridentine fellow-Priests ; for if Free-will being helped by the grace of the Sprit of God , as they say , could do so much by meriting through the infused Vertues , even as much as was sufficient for obtaining Salvation , what cause then was there why all this charge should be put upon Christ the Son of God ? What need . was there of his blood ? Why did not the most gracious Father spare his Life ? But if so be that all other helps of grace could afford no help to expedite the business of our Redemption ; Then it remains to be asked of those men , what they affirm of Christ , whether they acknowledge him the only Saviour or not ? And indeed I know that they will not deny that Christ is the only Saviour . But in the mean while it remains that they should answer me this , after what manner this only Saviour saves his own , whether only by his Innocency and Death , or by adding other helps besides ? Now if they judge that other securities are necessarily required , it must be known what sort of Securities these are . Aquinas with his Associates answers , that those are gifts procured by the Holy Spirit , and habitual Infusions of Charity , and the like faculties of exercising Righteousness , which helps unless they are added , the Death of Christ , according to his Opinion is not of such efficacy that it should be able enough of it self alone to merit Salvation . And now , what then if those are added ? doth then at length full and perfect Righteousness arise from these together , partly from the blood of Christ , and partly from renovation by new qualities , which may reconcile us being justified unto God. For thus Andradius with his fellow . Tridentines divides Iustification , which Paul attributes simply to Faith , into two parts , of which he affirms that the one consists in the remission of sins , and the other in the obedience of the Law. O the Pest of Sophistical Divinity , and intolerable deceits ! for by this distinction it will come to pass , that Christ is not the only Saviour , nor a compleat one , but the Spirit that bestows these qualities ; for if the only formal cause of our Iustification consists in nothing but only the renovation of the inner man , by a willing receiving of grace and gifts ; what shall now remain that may be attributed to Christ the Saviour and his blood , but that he should only give a Dye to our merits , which being so Dyed , may bring us directly into Heaven . But if it be so , that the Death of Christ alone doth not fully compleat our Redemption ; to what purpose , or what way did he say it was finished , when his passion was finished ? Or how are all things in Heaven and in Earth reconciled by the blood of his Cross , as Paul witnesseth ? Moreover , the same Paul in many places , and in all his Epistles , places the price and Redemption in no other thing , but only in the Blood and Cross of the Son of God : In whom , saith he , we have Redemption through his blood : But how shall we say that all things are reconciled by blood , if Charity and the other gifts of Renovation , and Merits are the things which make us acceptable to God , and claim unto themselves , the greatest part of our Reconciliation ? What is this else , but to thrust Christ down not only from his Office , but also from the Throne of his glory with a gigantick fury ? Concerning the Reward and Merits of good Works . VVHat then ? Are there no Merits then , say they , of the Righteous ? Is there no reward by way of Merit left in Heaven , which Christ promises to be so plentiful in the Scriptures ? What , will all that provision of inherent Righteousness avail us nothing towards Life ? Will so many labours and store of most Holy Works profit nothing , wherewith we being Cloathed by the Holy Spirit , are advanced daily more and more towards the fulness of Righteousness ? Augustin will answer to these things , and first of Merits . If you ask , saith he , whether there are no Merits of the Righteous ? There are indeed , because they are Righteous ; but there were no Merits , that they might be Righteous . For they were made Righteous when they were justified , &c. Therefore they were not made Righteous by Merits , if we believe Augustin , but Merits proceed from the Iust : By which you may understand , that a Person is not valued by the Dignity of his Works or his Grace ; but that the Diginity of Merits receives its value from the Iustified Person . Wherefore seeing Men are not made Righteous by Merits , as Augustin witnesseth , but Merits receive their Virtue and Dignity from the Iustified , it easily appears from hence , what should be judged of reward by way of Merit . For if after the like manner it be asked , whether there is no reward of the Saints in Heaven : that which Augustin answers concerning the Merits of the Righteous , the same do I also acknowledge concerning the reward of the Saints , that the Saints want not a reward , and that a large one in the Heavens . For they who are Holy. a Reward shall be appointed for them , not for the Works themselves , because they are Holy , but because they that work are Holy. For not Heaven , but a reward in Heaven is given not to Holy Works , but to the Workers . But if any proceed to ask , whence they are Holy : I return to Augustin , That they are Holy from thence , whence they are also made Iust , not by Works , but by the Faith of the Workers . As for Example , if any Heathen or Pharisee , who is a stranger to the Faith of Christ , should do this same thing , that a Christian does , though he should do also greater things , yet the Works would not please God. And why should his Works displease ? Or why should the Works of a Christian please , unless it were for Faith ? And that is it which Prophetical verity in old time foretold should come to pass , that the Iust should live by Faith ; he says , not that the Faithful should live by Righteousness : By which you see , that this Life whereby we live by the Faith of the Son of God , is not rendered unto the Merits of Works , but consists of Faith and Grace ; for grace and the gift of God , is Etrenal Life : If grace , where is reward ? If a gift , where then is Merit ? But what shall be said in the mean while unto Testimonies , that are frequent in the Scriptures , which oft-times propose great Rewards to Pious Works ? First , it is to be considered by the very Name of Obedience , Debt and Duty are implyed : Now the Obedience we owe , can properly deserve no grace : What Man at any time commanding a hired Servant to do his Duty , bestows grace or praise upon him for that which he owed upon the account of Obedience , or therefore doth assign unto him any portion of his Inheritance ? What does the Lord himself answer to such Servants in the Gospel ? Say ye , we are unprofitable Servants , we have done that which was our duty to do , &c. Now then wherefore are those things called by the Name of reward , which God renders unto our good Deeds ? I will tell you : God proposes rewards : verily so he does : but the same God proposes Dangers and Combats . The most excellent Master of the Wrestlings sees what and how great storms of Temptations must be undergone , how many labours must be endured , how many difficulties lye before them : He sees through how many Casualties and Dangers , the strait way to the Kingdom must be undertaken by them , who are planted in Christ : And therefore that they may not faint in their minds , but proceed with the greater courage in their undertaken Warfare , rewards are shewed to them as certain prizes , and recompenses of Victory , to stir up their minds ; whereby the most Gracious Father may mitigate the crosses of his own Servants , and comfort them in their Sufferings , with proposing hope of Rewards . And hence is that frequent mention of Reward and Recompenses in the Scriptures . Not that those things which the Saints suffer in this life , are worthy of rewards . For the sufferings of this time are not worthy of the glory that shall be revealed in us : But because it so seemed good to the Clemency of God , to esteem those Merits of ours which are none , as if they were Merits indeed , and to Crown them , as if they were very great , which deserve no grace at all . For who hath thanked a Servant , as the Gospel Witnesses for the Service , which he owed to his Master after he did his Commands ? And would not rather have punished him if he had not done them ? But if he find any praise or reward beyond his Merit , he hath cause to give thanks to his Master , but not to boast of his own Merits . Therefore Augustin admonishes rightly and understandingly : If you would be a stranger to grace , saith he , boast of your Merit . And verily Bernard was not wholy without sight , though he saw not all things , when he said it was sufficient for Merit , to know that Merits are not sufficient . Briefly , that we may express the thing in a word , whatsoever it is , which is called a reward in Mystical writings , is nothing else but Grace proposed in the place and name of reward . What if this present Life , which we enjoy in the Flesh , if the conveniency of Life , and other Ornaments , though transitory , and temporary , are very rightly accounted , not to be , our Merits , but the Gifts of God , how much more rightly shall that Heavenly and everlasting reward of Life , wherewith the most gracious Father crowns us , seem to proceed , not from the dignity of our Works , but from his singular Mercy and Grace . Which though sometimes it takes the name of reward , yet if we rightly consider the matter , we shall find nothing in all this whole Fabrick of our Redemption , but the only and singular Grace of God. First , because he endued thee with Faith , and the knowledge of his Son : And because afterwards he washes thee in the saving laver of Faith , and because having washed thee , he calls thee forth to be a partaker of the Inheritance of the Saints , translating thee into the Kingdom of his Son , whom he freely gives unto thee ; and Adopts thee for his Son together with him , and appoints thee for his Heir : Promises the Heredetary Kingdom , and adorns , changes , refreshes and comforts thee with his Spirit ; beautifies thee with Vertues , justifies thee by Faith , overlooks very many of thy Sins , esteems thy good deeds which are very small , as if they were the greatest , and rewards them as if they were eminent . He brings thee forth to the Combat , looks upon thee Fighting , adds Strength to thee , guards thee with Patience , restores thee when fallen , gives thee a way of escape in Temptations , and raises the up , when thou art Dead , and exalts thee to the Mansions of never perishing Glory . What do you contemplate , I beseech you , in these , but the boundless and altogether Infinite greatness of Grace ? And to 〈◊〉 all that hath been said of it , whatsoever it is , that we are , or shall be , that we 〈◊〉 that we live , and are to live ; What is 〈◊〉 but the grace of God , that shews Mercy ? Not of Man that willeth or runneth ? Examine and search your self , and all things that are yours : First consider your Vocation , who calls thee to this Grace ; it regards those only , whom Divine Grace sets apart for it self , not those that are puffed up with Human Learning , not those that are of the noblest extraction , and dignified with the high Titles of their Ancestors , but God hath chiefly chosen the base and unpolished things of this World , which seemed contemptible and of small value , according to the vulgar opinion . And that I may express it in a word , those things that were nothing he exalts unto the highest Sublimity . Why so ? But that he may have all the glory to his own free Grace , and no place for glorying left for Human endeavours , and merits ? Of which thing if any Man require more sure examples , let him call to mind the calling of Peter . with the rest of the Fishermen , that were his sellow Apostles , and chiefly let him admire the stupendous History of Paul's Conversion : In whom if we look at his very Original , as Augustin speaks , and seek for his Merits , we shall find that they belonged to Damnation , not to Salvation . The calling of God and his Grace , are Free and Gratuitous , beyond all Merits of our Works . LET Us come down nearer to our seves , and now take Example from thy self , Christian Brother , whosoever thou art : consider with your self both what you now are , and what formerly you have been ; You stand in Faith , Who gave it you ? You continue in the Faith , Who upholds you ? You are assaulted by Temptations , but do not succumb , Who helps you ? You are perpetually in danger amongst so great a Multitude that perish ; Who supports you ? You Sin daily , Who forgives you ? Dangers , Terrours , Miseries , weariness besiege you on every side , Who gives you help ? Moreover , whithersoever you turn your self , what do you see else , but all Arguments of Favour and Grace , which take away from Men all confidence in Works , and glorying in Merits ? And where then is that thrice accursed curse of the Tridentines , whereby all and every one are devoted to the dreadful destruction of Damnation , who setting aside the helps , the Coadjutor-ship of Merits , asserts that the Grace of God , whereby we are justified , consists only in the favour of God : And whoever dare say that a Man is justified by the Imputation of Christ's Righteousness only , or by the remission of Sins only , whilest Charity doth not together with it communicate its influence in the Hearts of the Godly , and that the grace of working well is not joined thereunto , &c. Which if it be true , what should be judged of the Prophets , what should be judged of Christ himself , who are of a contrary judgment ? We must either acknowledge that those were destitute of the Spirit of God , or else that those Tridentine Sanctions are contrary to Divine Grace . The Prophet cries with a loud Voice , the Apostle also cries , that it is not of him that runneth or willeth , but of God that sheweth mercy . And , will the Tridentine Councellours remonstrate against this ; that Man's Salvation consists only in the Favour of God ? Wherein then ? Running , say they , must be added , and the choice of Free-will must be added thereto . Who denies it ? We run all of us , each one for his own Portion , being placed in our Stage by God : For the Christian Life is a race , not a play , an exercise , not a vacuity from business , a warfare , not slothfulness . Be it so indeed , yet in this same race how unhappily do we oftiems run ? How often do we stumble ? How many ways do we fall , how blind and traversed a way do we often go ? And so sometimes we run head long , either wandering every one his own way as the Prophet speaks , or with the Sheep of the Gospel wander sometimes out of the Folds ? But we return presently , say you , into the Way . well : But who , I beseech you , calls you back ? Your own will , or the grace of him , that hath mercy ? I see that you return , and I praise it , but to whom is this praise due ? To the strength of your will , or to free mercy ? And now I would have you teach me what this running of yours deserves . You only look at how much you proceed in running , but you do not also take heed how much you fail in your race . And after all these things do you yet boast of your merits , as if the reward of the Everlasting state were due to your Labours ? In which assertions I do not drive at this , to dissolve the Pious endeavours of making Progress , or to dishearten them by desperation . For the Admonition of the Apostle is not in vain ; so run that ye may obtain . And again : no Man is Crowned , except he strive Lawfully . Let us therefore so strive , that we may be Crowned , let us so run that we may obtain . But we do not therefore obtain , because we run ; but we do therefore run , because the promise is made to them that run , not to them that slumber : So that the running is not the cause of the promise , but the promise stirs up to running , and adds alacrity to the runners . Therefore the Apostle that he may make them the more valiant in striving , adds this promise , your labour shall not be in vain in the Lord. And speaking of himself , I have fought , saith he , the good fight , and a Crown of Righteousness is laid up for me , &c. What then , do you not see that labours well performed , have their own reward due to them ? Be it so indeed : But we treat not here of the labours of Men , but of the merits of Labours , we do not ask , with what rewards the goodness of God dignifies us , but what we our selves deserve to receive . For there is no small difference between Gift and Merit . If Merit is called that , to which a recompense of reward is due by reason of its equality , it is certain there is no equality between those things which we do here on Earth , and those things which being promised we expect in Heaven . The Inheritance of the Everlasting Kingdom is promised , not that which upon the account of hire is due to our Works , but which is promised to our Faith by the free gift of God. Whence Paul , when he said the wages of Sin his Death , he doth not add next thereunto , the reward of them that live Godly is Life Eternal : But the grace , saith he , or the gift of God is Eternal Life . And why doth he not as well say , the reward of Righteousness is Eternal Life ? But that the difference between gift and reward , between grace and recompence might be evident . For if it is of grace , than it is not of works : If of works , than it is not of grace . But now that he might manifest the Infinite Riches of Divine Grace towards us through Christ Iesus : He Proclaims openly that we are saved through Grace by Faith. And that not of our selves , it is the gift of God , not of Works , lest any Man should boast . Which also elsewhere inculcating more clearly , He says , not by works of Righteousness which we have done : How then ? But according to his mercy hath he saved us . And now what is that mercy , but the favour and loving kindness of God , which remitting the rigour of Iustice , spares those that are unworthy , pardons the penitent , receives them that are undone into favour , which favour or mercy also glories against Iudgment ? All which being so , what should be said of the Hypocritical Fathers of Trent , who by the publick decree of their Senate , pronounce those accursed , whosoever dare say , that the grace of God , whereby we are justified is only the favour of God. The Absurd Paradox of the Tridentines , whereby they deny that we are justified by the favour of God only . BUT Now by what other thing then will they say that we are justified , if we obtain it not by the favour of God only ? By the Law ? But that works Wrath ? By the works of the Law ? But the Apostle expresly excludes those : Not of works , lest any Man should boast . But here I call to mind the ordinary Glosse , which doth resolve no difficulty , but makes one , by it's subtile comment , partly affirming that we are justified by works , and partly denying it . For thus it says , our works , as they are ours , have no power to justifie , yet consider them as they are not from us , but are wrought by God in us through Grace , they merit Iustification . And for that cause the Apostle would not say , the wages of Righteousness is Eternal Life : But chose rather to say , the grace of God is Eternal Life . Why so ? Because , saith this device , those merits , to which Eternal Life is rendered , are not from us , but they come from grace , whence they receive the vertue of meriting : O wise , yea rather wild talk to vilifie grace ? What if the Spirit of Christ influencing the Hearts of his own , stirs up the Holy Offices of Charity , and excellent motions to Piety ? What doth not the same Spirit also vouchsafe all other gifts to his Church , bestowing on some gifts of Prophesie , on others divers kinds of Tongues , on others admirable Vertues of Curing and Healing ; and on others of Teaching , for the Edification of the Saints . What shall we therefore place our whole Iustification in those gifts received from Christ ? I know that there are both many and eminent vertues , wherewith the Spirit of Christ always adorns his Church ; but it is one thing to adorn , another thing to justifie the Church . The gift of Sanctification is one thing , the cause of justifying is another : both whereof , though Christ perform by his grace , yet he Sanctifies one way , and Iustifies another , for he Sanctifies by his Spirit ; but he Saves and Iustifies only by his Death and Blood : But you will say , if Salvation is not placed in Grace , why then is the grace of God called by Paul Eternal Life ? Verily it is certain , and must be confessed , which Paul teaches , that our Life must be attributed wholly unto grace , to which also it behoves us to attribute all other things . But we must look what way this grace saves and justifies ; for it is that on which the whole controversy depends : In which the generality of the adversaries are greatly deceived . Against the Tridentines . It is Demonstrated by the Scriptures , that the grace of God whereby we are Iustified , consists only in the free favour of God , and Remission of sins , not in the Merits of Works , or Infusion of Charity . THomas Aquinas , and they that follow him , according to the gloss which they call ordinary , do not deny that which the Apostle affirms , That we are saved by the Grace of God : But if you ask after what manner : they answer , that it comes to pass upon the account of good Works . For these are the words of the Gloss : Grace , says it , is called Eternal Life , because it is rendered to those Merits , which grace hath conferred . And to the same Sense are the Comments of Orbelius , Bonaventure , Halensis , and others , because , say they , without grace no Man can observe the Commands of God. And Thomas adds elsewhere , that to fulfill the Commands of the Law according to the due manner , Grace is necessarily requisite , to wit , to fulfill them with that Charity that ought to be , by which the fulfilling of them becomes Meritorious . Which Comment of theirs , we having formerly explained how false and frivolous it is , there is no need now of any new Arguments . Verily the Christian Doctrine teaches us far otherways ; for though we confess that which is reasonable : That the Divine Grace is never idle , but always stirs up the minds of the Regenerate to the best things ; yet these Works are never of so great value , as to promote them unto Eternal Life , which is freely promised by God , not to them that Work , but to them that Believe ; or if Salvation is premised to them that Work , it is not therefore promised because they Work : But they that truly believe , do therefore Work , because Salvation is promised . Therefore Iustification first proceeds in the most direct Order , as the cause of good Fruits , but that is not effected by these : But it consists only of the free favour of him that confers it upon them , not upon the account of them that Merit , but upon another account ; to wit , That whereby the most bountiful Father of his own Will , hath given to us , Meriting nothing , his only begotten Son , who hath fulfilled the Law for us , and hath satisfied the Iustice of God for our Unjustice . For herein consists all our Salvation , and the Efficacy of Divine Grace , and the praise thereof appears very evidently , Not that we in the mean while being idle , should do nothing ; but that doing all things , we should Attribute nothing to our selves , imputing all to the Mercy of God. Which things that they may be confirmed with the greater evidence and certainty , let us compare them with the most sure Oracles of Sacred Scripture . And First , beginning at the very first Head of that Book , let us consider Adam , that Miserable Progenitor , and Overturner of our Nature . Who when he had both privately and publickly destroyed both himself and us all , by an abominable Wickedness , received at length the most Blessed Tidings of the promised Seed . What could the bounty of God have promised more firmly , or given more largely to any Man , though he had been most Holy ? And what did that first and chiefest sinner deserve to receive ? Abraham was commanded to leave his Native Country , and to go out whither God called him , thereunto was added a very glorious promise of giving him an Inheritance , and he obeyed him that called him . The promiser did not fail , he was increased and enriched above measure ; but if I ask , by what Merit of his own , what can the Admirers of Works answer me here ? Afterwards Ifaac was born to him , when his Father and Mother were so Old , that there was no hope remaining of their begetting Children . Why so ? But that God might make it manifest , that in the benefits of God , there is not left any thing for Human Pride , wherein it may glory ? Ioseph very kindly helped his Brethren , who were in danger to Perish for Hunger , though they had very inhumanly Conspired his Destruction , neither did he only furnish them with plenty of Corn , but also promoted them to great Honours . And now what Merits did they bring with them , that they should be so Honourably Entertained ? The same may be asked concerning the Israelites , who having slain a Lamb without blemish , were delivered from most grievous Bondage : for what Vertues of their own ? Whether for keeping the Law ? But the Law was not yet made , at least it was not yet written . Was it because they obliged the Prophet Moses with kindnesses , whom rather they endeavoured to betray , by most unjust ways and complaints ? After they had endured so many laborious Travels and Iourneys , they came at length to the promised Land of their Inheritance , in which , First , the Town of Iericho is Besieged , the Walls fall down , not by strength , but by sounds . Afterwards having slain and subdued so many Kings in one day , the People is placed in their Habitations . It was verily a great Miracle of Victory , but whence happened this Victory ? What shall we say ? Because the Israelites were more in number : I suppose it was not so : was it because they were stronger ? Neither was that the cause : What , did they then excell all the other Nations in Vertues ? Yea , what Nation was ever more perverse ? But you will say , they obliged God to befriend them by observance of his Worship . Yea , how often and how grievously did they exasperate God with their sins ? How wickedly did they murmur against their Leaders , and so provoked the anger of God against themselves ? How often was the Clemency of God by their Perfidious Rebellion , Wicked Contrivances , Untractable Stubbornness , Murmuring Concupiscence and Perverseness , not only provoked , but also almost overcome , so that he would have utterly destroyed the Rebellious People with all their Posterity , unless Moses , the meekest of Men , by Humble Prayer with hands lifted up , had turned the provoked Anger of God into Mercy ? But it is better to take notice , what the Lord himself speaks against this People with his own Mouth : Say not , saith he , in thy Heart , when the Lord thy God shall destroy those Nations before thee ; For my Righteousness the Lord brought me in , to possess this Land , whereas those Nations were destroyed for their own Abominations : For thou shalt not enter in to possess their Lands , for thy own Righteousness , nor for the uprightness of thy Heart , but because they did wickedly , they were destroyed at thy entring in : And that the Lord might fulfill the Word which he promised by Oath to thy Fathers , Abraham , Isaac and Iacob . Know therefore , that the Lord thy God hath not given thee this Land for thy Righteousness , for thou art a stiff-necked People , &c. Ye have heard the naked and simple History , but yet true , of the thing that came to pass , and not only true , but also much more Mystical . If all things happened to them , as the Apostle witnesseth , under a figure , what else should we judge concerning this History , but that under the History , lies hid a more hidden Mystery : For it can not be doubted , that this Land of Canaan , that was promised to the Israelites , Represents those Celestial and Immortal Mansions of the inheritance above , which if it be true , let us compare the truth with this figure and shadow , the Antitype with the Type . Iust as they , not being helped by any Merites , of their own , yea , contrary to all their Merits , neither for any peculiar cause in them , but through the singular favour of God promising , and for the sake of the Fathers , to whom it was promised by Oath , received by gift the possession of the Country that flowed with Milk and Honey : So also we should Iudge of the Heavenly Country of Immortality : That it is not due to any Vertues or Works of ours , but that it comes to us by the free promise of God , for the sake of his Son , into whose hands all things are given , that are in Heaven and in Earth . What will the Angelical Dogmatist answer here with his gloss ? But that either those things did not happen to them in a figure , and that they belong not at all to us ; or he must needs acknowledge that our Interests are hereby Represented answerable to theirs . That I we may proceed in the Sacred Mysteries of Scripture , what shall I now : say of those , who being bitten by Serpents , had no other way of Recovery , but by the Serpent set up upon a pole ? Again what shall I say of those in the Prophet Ionah ; who being in dreadful danger , as soon as they had thrown out Ionah , and had committed him to the mercy of the Waters , the Tempest being presently quieted , escaped safe with the Ship ? What else do all these Arguments teach , but that casting away confidence in all other things , and distrusting our selves , we may account that all the help for our obtaining Salvation , is placed in no other thing or vertue , but in his death only , who by his Blood , hath Reconciled all things both in Heaven and in Earth . How often in the Psalms , in the Prophers , in the Gospel , doth the Scripture , shutting up all under fin , take away from Man not only Merits , but oft-times drives the Holiest unto this by an acknowledgment of his own unrighteousness , that he acknowledges his Salvation to be placed , not in those things that are given , but those that are forgiven to him by God. For as touching the name of Merit or Reward , if it be found any where ( for it is found sometimes ) let no Man from hence flatter himself , as if God owed it to any Man : But let him know rather , upon what account he is said to do that : not because the Deeds , which of themselves are imperfect , deserve life ( yea , which rather stand in need of Pardon : ) But because the bounty of God imputes these Works , such as they are for Merits to them who Work : Why so ? To wit , because they are the Works of the Faithful ; who , if they were not Believers , their Merits would have no room at all , nor be of any value in the sight of God. As if a Father say to a Son , if so be thou lovest Learning , thou shalt obtain any thing of me , and be my dearly beloved Son : By this Speech the Father doth not so oblige himself to the Son , as if for no other cause , but for performing Obedience , he would receive him to himself for a Son , yea , because he is a Son ; therefore the Father commands what he will , and the Son performs what he ought . God useth sometimes thus to propose a Recompense and Rewards to the Regenerate , whereby we may be stirred up to do well : And there is no doubt but the Rewards promised , will follow the office performed . But in the mean while let us see to whom this promise was made , and for what cause it was made ; of which thing let us understand what is the Opinion of Osorius : God hath promised , faith he , to all that live righteously , great wealth , exceeding great pleasures , and an immortal Kingdom , very great dignity , everlasting glory , &c. There are many faults in these vicious Argumentations , and that is none of the least , which is committed by making a division not sufficient : In which kind Osorius offends here : For whereas there are two kinds of promises very much differing from one another ; the one belionging to the Law , being annexed unto certain conditions ; the other belonging to the Gospel , being free , without all condition of Law. The whole discourse of Osorius is so taken up in that Legal kind , that he doth not so much as make mention of the other . God hath promised , says he , to all that live righteously , &c. That is true indeed , if we look to those things that belong to the Law : For the Law , as it hath its threatnings , so also it hath its promises proposed to them that live unblameably ; in which we are commanded to do this and live . Concerning which Paul also saith , Peace and life to every one that doth good , &c. So then the Law promiseth , and the Gospel also promiseth , but upon a different account ; for they differ in this ; The promises of the Law regard the Desert of Life : But the Grace of the Gospel doth not so much regard the manner of Life , as the Faith of the Person , and measures his dignity , not by the merits of Works , but measures the merits of Works themselves , by the Faith of the Believer , and the dignity of the Object only on whom he believes . Wherefore as touching Rewards proposed in the Gospel , it is not enough to look only on the things themselves , which are proposed , but the consideration must be referred to the Faith and Person of Believers , of what sort they are , whether planted in Christ by Faith , or out of Christ , to whom the promise is made ? If out of Christ they are servants and unbelievers , no promise or expectation of reward belongs to them . But if in Christ they are Sons and regenerate by Faith ; then all is due to Faith , not to Works : It is of Grace , and not of Merit , whatsoever the Father either promises his Sons for Love's sake , or imputes unto them in the place of a reward . And indeed this Imputation , in which all the confidence of our Salvation is contained , proceeds from the grace and favour of God only ; and also it must be considered , that there is a twofold kind of Imputation with God ; the one , whereby the Righteousness of Christ is ascribed to us , and when for his sake , our petty duties are imputed for great , and recompensed with the highest rewards ; the other , when he doth not punish , but pardon great crimes in his own that are regenerate : Concerning which the Apostle said , God was in Christ reconciling the World to himself , not imputing their trespasses unto them . But the Sons of the Papacy do in no ways endure this Imputation . Why so ? Andradius together with Monhemius and the Colognists think it an unworthy thing , that any man should be called righteous by another man's Righteousness , which is not inherent in himself . Tiletanus cries that it is more than absurd , and that it hath not been heard of in the World , that that can be the true form of any thing , which is not in it . As if a man should call Cicero couragious with the Courage which is not in himself , but in the mind of Achilles . To whom that I may answer , this cavilling would take place , if our affair were carried on by Nature , and not by Grace ; if by Law , and not by Redemption . I know that our Debt is infinite , the payment whereof the Law doth necessarily require of us . Neither do I deny that we are not able to pay , nor will ever be able to pay that debt , if our ability be considered . But what if some rich King intervene , who paying the debt that was owing , gets himself a right to the indebted Citizens , and having freed them from all obligation , makes them subject to his own command ; what will those furious and importunate pleaders for Works say here ? May we not enjoy the bounty of another , because we have no ability of our own ? what , will they say that no payment is just , but what is paid with a man 's own money . That which is done by a Friend for the sake of a Friend , is it not just as if it had been done by himself ? If that which was due from us , be paid by the price of Christ , is there any Law so cruel as to exact the same debt of us again ? and what will the Adversaries require more here ? that he should be condemned for unjust , whosoever hath no Righteousness of his own : And indeed I acknowledge this to be true in Iudicatories , if no Redemption intervene , which may satisfie in the room of another . But now seeing our Affairs are in such a condition , that the condemnation of the Law , hath nothing that it can demand of us ; I think that is a sufficient Plea for us , which was done by him , who made satisfaction for us . But these men do again cry out against us , saying that it cannot be by Nature , and that it is no less contrary to all natural Reason , that any thing should take its being from that form , which is not its own , but another's . I answer , That it is true indeed formally , as to the essence of a thing , but not judicially : For tho' the Righteousness of another , which is not inherent in us , cannot render us essentially just , who are by Nature unjust : But nothing hinders but the Righteousness of another may help our Righteousness , according to Iudicial Imputation ; just as nothing hinders , but the Riches of another may be cast upon anothers Poverty , by a certain Communion or Imputation of good things ; so that he who in himself is poor , yet may be esteemed rich in another : And not unlike unto this is our Communion of mutual Imputation with Christ ; for as our sins being imputed to Christ , were hurtful to him , even unto the damage of punishment ; so by the like Mystery of dispensation , the Righteousness of Christ being adjudged and imputed to us , though it doth not inhere in us essentially , yet in respect of possession and dispensation of Iudgment it is profitable to us for a reward of Life , just as if it had been our own Righteousness ; for otherways to what purpose is Christ said to have done and suffered all these things for us , if what he did and suffered , serve not for our advantage ? But if they serve for our advantage , why cannot those things be justly accounted for ours , which were undertaken in our name , and for our sake ? If the name of Imputation doth so greatly offend them , which they think doth not well agree with Christian Piety , wherefore then doth Paul so often seem in his Writings not only to use this word Imputation , but to delight in it ? But afterwards , Christ willing , we shall discourse of this matter more largely in its own place . THE Second Book : CONCERNING Faith and the Promise . YE have heard then of Grace and Merits , of free Imputation and Remission of sins , on which depends all our Iustification and Salvation : But now seeing this Remission , whereof I speak , must be received by Faith only , it remains that we should in this place treat somewhat of Faith , especially for this cause , either that we may confute the Calumnies of Adversaries , or that if it be possible , we may help the Errors of those , that are so great Enemies to this manner of Iustifying , which we affirm to consist of Faith only , without Works . Upon which kind of Doctrine , if we only , or first of all Men should stand , I should less wonder at so great Tumults of these Men. But seeing Christ himself , and Paul and the Prophets and Apostles profess themselves to be not only Witnesses , but also the Authors and Leaders in this Opinion , whereby we are taught , that we are justified only by Faith in the Son ; when every one of the most Learned Writers and Interpreters , who were of the Primitive Antiquity , attest the same with unanimous consent , from whose Instructions we our selves also have learned the same , what is come to those Popish Wits , why they should oppofe themselves so unreasonably and so fiercely ? And now let us consider what that is which so much offends them . Luther disputes that Faith is imputed unto Righteousness without Works . Paul the Apostle taught the same before Luther : What will Osorius say to me here ? what will the Pope of Rome himself say ? what will the Senatours of Trent say ? To wit , that good Works must be joyned with it . What , must all good Works be joyned with it , or not ; if they shall say all , where will they find those that have compleated this exact cyclopedy of Vertues in this Life , except the Son of God only ? But if they understand it of most , or some good Works at least , yet that will not be sufficient . For unless every one of the Vertues joyned together as it were in a mutual Bond , are united for Righteousness , they cannot profit at all being separate : Who ever loved his Neighbour as himself , according to the Prescript of the Law ? But suppose there were some such Man : What if such a Man rages with Concupiscence of the Flesh or Eyes , though the inward mind doth not consent ? what if the mind swells with self-love , or overflows with the pride of Life ? what if it is enslaved unto Covetousness , or some where fails in its duty ? what advantage will it be to be observant of Charity ? Briefly , what if it be so , that thou aboundest with all other vertues , but only failest in one command , doth not the Sentence of the Scripture condemn thee for the Violation of the Law ? Moreover we may speak in the words of Thomas himself : That if the mind is inwardly guiltless as to any consent unto the sin , yet such is the condition of our Nature , saith he , that though through grace , it is healed in respect of the mind , yet in respect of the flesh , by reason of which it serves the Law of sin , corruption and infection remain in it . Rom. 7. The obscurity of ignorance remains also in the intellect , concerning which , Rom. 8. we we know not what to pray for as we ought , &c. and Wisd. chap. 9. The thoughts of Mortals are frightful , and uncertain of our being provided for , &c. Hitherto hath Thomas spoken . From all which it remains , that Iustification confists either in Faith only , as in the next cause : Or that the Accession of our Vertues , which are neither perfect nor intire , do not at all avail to Righteousness before God , but rather to accusation : For Cursed is every one that abides not in all things , that are commanded in the Book of the Law to do them , &c. What is the proper Nature and Definition of Faith , whereby we are justified before God , is enquired into from sure and true Foundations of Scripture . By the many things which we have hitherto discoursed of grace , and its gifts , I think there is a sufficient defence made against the assaults of Sophisters , for the guarding of this principle , which assigns all the power of justifying to Faith only , through the free mercy of God : But because I see it is not clear enough amongst Divines , what that Faith is whereof we speak , I thought it requisite to speak something of it in this place : To wit , that having surveyed the Opinions of others , and rightly explained those things which seem to need distinction about the manifold homonymy of this Word , we may at length be led as it were by the footstepsof the word of God , to that true Faith , which truly and simply justifies us . But because the word Faith is used in various Senses , and there are many things that are believed by us , ( for whatsoever things we find to be true and sure , we presently give credit to them ) but yet any sort of perswasion setled in the mind , though it be true , or any sort of truth about things conceived , doth not therefore upon that account justifie before God. Therefore in this so great diversity of things to be believed , we must see what that Faith is , whereof all our Salvation and Righteousness before God consists , and what is the proper and simple definition thereof ; whence it receives its power to justifie , to whom it belongs , and in what Notions it differs from that Faith which our Adversaries hold . Which state of Faith , if it had been rightly and definitively seen into by our Divines , I am either deceived , or else those boasting admirers of Works would wholly change that Opinion , or at least moderate themselves more in this matter of disputation . But now I know not how it comes to pass , that whereas no kind of Doctrine either more admirable for dignity , or more excellent for use , or more happy for the Salvation of Men hath shined forth , or that moreover appears more perspicuously to the Eyes of all Men by manifest Testimonies of Evangelical Scripture , yet there is no opinion that hath more numerous , or more bitter Adversaries : Which whence it comes to pass , I can not be satisfied in wondering , unless that whereof I spake , be the cause thereof , because they seem not to have discerned aright by the Gospel , what that Faith is to which free Iustification is proposed : Which may appear evidently by many Arguments , and such as are not at all obscure unto him that reads - their Writings , Collections , Articles , Councils , and Disputes : And in this very Rank Osorius comes first , and next Hosius , one of his nearest Allies ; who opposing the Faith of Luther , doth not so much consute that , as betray his own ignorance . For what ignorance is this ? What kind of intemperance ? that drawing your pen against your Adversary , whom you cannot run down by true Reasons , you carp at things not understood , and you wound the Innocent with false Accusations ? where I beseech you , did Luther either Teach or Dream of this Faith , which you feign he holds : To wit , that every one obtains Righteousness , or is justified upon that account only , because he determines himself acceptable to God ; for these are your words , and not yours only : For Hosius also harps no less upon the same string , together with you , and the whole hundreds of almost all the Divines of that Class . I know that Luther hath discoursed many things gravely and excellently of Faith , and freely saving Righteousness of Faith. But he understands this Faith which justifies us , much otherways than your accusation pretends . Who was ever so mad , as that he judged Faith to be confined within these limits , and that it is no other thing , but that every Man should have a very good opinion of his own Salvation , and should be strongly persuaded thereof in his own mind . Though in the mean while , I deny not that there is always joined with Faith a confidence of good hope , yet if we will rightly examin the proper Natures and Causes of things , we will find that there is no small difference between Hope and Faith. For every Man doth not obtain Righteousness , upon the account that he is very couragious in hoping well . For otherways , what Turk or Iew is there , who doth not in his own mind catch at a goodly persuasion about his own Salvation , and the gracious favour of God ? We may also add unto these the Pope of Rome , who by a certain Magnifical , but most vain , hope flattering himself doubts not of his being the only Successour of Peter . So also the Papists , doubt not but as soon as they have whispered their Sins into the Ears of a Priest by a silent Confession , that immediately they go away Pardoned after the performance of this Work ; and when they put the Innocent Servants of Christ to Death or the Faith , they do not at all distrust that they do God Service , whereas the matter is far otherways . Therefore it is requisite to see , not what every Man hopes , but how rightly he hopes : nor how great his hope is , but how true . The same also must be done in Faith : But that it may appear true , it should not be measured by Human Opinion , but according to the right Rule of Scripture . Neither is it only requisite to look , what any one promiseth , but to whom and for what it is promised . There are wonderful and infinite things , which the bounty of God promises in the way of free gift . For Salvation and Life Eternal is promised . Yet these good things are not therefore promised , because they are hoped by us ; but we therefore hope because they are promised . So then Hope doth not go before the promise , as a cause , and make it , but follows it as an effect , and it depends upon the promise , and not the promise upon it . By which you see that it is not Hope , no not , when it is most right , that justifies us , and renders us capable of the promise of God : But some other thing . What is that , I beseech you , but Faith , to which properly the promise is made ? For the Covenant of Eternal Life is made properly with us believing , and not only hoping , that is not for the sake of that which is hoped , but for the sake of that , on which Faith relies . Not every Faith Iustifies . BUT What I just now said of Hope , the same also again must be said of Faith , that it must be true and right , and not only that it must be great . For every Faith doth not avail for Iustification , because there are many and divers kinds of believing : First there is a Faith , whereby we both know that God is ; and fear him : and the Devils themselves are not without this Faith. There is another Faith whereby we believe God and give certain credit to his promises . The Schoolmen add unto these a third kind of believing , whereby we are said to believe in God. And this Faith they divide variously into a formed and formless Faith : into an habitual and actual faith . There is also a faith , that is often taken for hope , and so defined : As in the Epistle to the Hebrews : Where Faith is called the substance of things not seen , but hoped for , and the evidence of things not appearing , but future . Moreover there are those that divide the use of this Word into many forms . Andreas Vega , reckons in the general Nine Significations of the word of Faith. Put because in these which I have hitherto reckoned , there is no mention made of that person , from whom all the Vertue of Iustifying proceeds , therefore I see not how it can be , that Iustification should rightly agree to the same . VVherefore this seems less strange to me in Osorius , Hosius , and others of that School ; if their Opinion is not so right about the Iustification of Faith , for they seem not to have clearly enough discerned , or at least not to have fitly defined that Faith , which the Evangelical VVritings propose unto us . But if this Faith , that we profess , contained no other thing in it , but that which they pretend to in their Books , I would be of the same Opinion , which they Preach : To wit , That it avails little to the procuring of Righteousness . That this may be the more evident , I would have Pious Readers listen to what those Men teach concerning Faith , and how they define it . And so they define it , that either through blindness they know not , or by dissimulation they make as if they knew not , what is the true Faith proposed to us in the Gospel for Righteousness . And that we may begin first at the Tridentines , they so define it , That it is a firm assent unto those things , that are revealed , and made manifest by God. And Osorius following these Men Collects the Universal Nature of Faith after a manner not much differing from them , That it is a firm and constant assent of the mind , stirred up by the Authority of the Speaker . But what this Faith is , which Osorius describes after this manner , let him look to that . Verily any Man may think it is not this Faith , which Paul speaks of , in disputing of Righteousness , or to which we from the Authority of Paul affirm that Righteousness should be attributed properly . Though in the mean while we deny not , that this Faith is true , which is asserted by Osorius and others , whereby , for the Authority of the Church teaching , we believe whatsoever things belong to Religion ; which though they are not seen , as Lombard says , yet they are believed whether they are past , or expected to come . As he that gives credit to the things contained in the Articles of the Creed , and that are expresly mentioned in the Scriptures : He that believes and professes , that the World was made by the Word of God , and that God is , and that he Created all things of no thing . Moreover that he believes and professeth that he is powerful , and very good , ( That I may proceed in the very words of Osorius ) endued with boundless and infinite virtue , and bounty watching over all parts of the World , and passing through them , beholding and taking notice of all things , and looking well to every thingaccording as the dignity and condition of each thing requires ; and whatsoever else belonging to the profession of Faith , is taught in the Writings of the Prophets , Verily that Man is not at all mistaken in believing . For the things that are seen by an Internal light of Faith are very true , though they are very remote from the Senses . But yet this is not the Faith , though it be true , that justifies us , who are miserably defiled and wretched Sinners , before God. For what Circumcised Iew , or hateful Turk is there , but believes all these things , which Osorius , with a long multiplication of words , Preaches of God , and his Power , and Iustice , and Immensity ? For they together with us confess one God , and rely on his promises with great hope , call upon his Name , observe his commands as well as we , and also flatter themselves with the Title of the true Church ; Yea , also they are not Ignorant that the Dead shall be restored to Life , and promise Eternal Life to themselves : Moreover many things , which they see not with their Eyes , they retain . by Faith , and pursue by hope . Briefly , they do no less believe God themselves , and confess God. But if the Christian Faith , according to the Magisterial position of Lombard , should be placed in nothing else , but a solid apprehension of things to be hoped for , and a sure expectation of those things , which do not appear , what hinders , but that both Iews and Saracens may be reckoned faithful upon this account . What then , you will say , Doth not Paul writing to the Hebrews expresly comprehend Faith in that same definition , To wit , That it is the substance of things hoped for , &c. Verily , I neither reject Paul the Author of this Epistle , nor disapprove the definition , neither do I examin that , nor do so much as enquire for it , which is enquired for in Lombard : Whether this description be more agreeable to Faith than Hope ? But this I answer : That we may confess this Faith to be true , which is here defin'd . But surely that is not the Faith which properly justifies the wicked in the sight of the Lord. Why so ? Because there is wanting to the definition , the Genus , Property , and difference , which distinguishes Faith from Hope . Also , there is wanting the true and proper object of Faith , which should by no means have been omitted ; To wit , The person of him , in whom only all the promises of God , and the whole cause of our Iustification is contained . Who unless he comes in , in vain other things are either believed or hoped for by us , neither will all that substance of things hoped for , avail us any whit unto Salvation . What then , you will say , Hath not the most gracious Father promised us his mercy ? Hath he not engaged himself by an inviolable Covenant that he would pardon our Sins ? Must we not give credit to those things , which are promised by God ? He hath promised indeed , I confess , but how ? Only in Christ his Son. To whom ? Only to them that believe in the Son. I know and acknowledge that the promises of God are most sure , in which he promises as Osorius rehearses ; Infinite Riches , excellent Pleasure , an immortal Kingdom , great Dignity , everlasting Glory . But yet these good things are neither so promised or given by God , that in the mean while he exacts nothing of us for the obtaining of these good things which he promises . Therefore this is not the state of the question , whether we should believe God promising , which is common to us with the Iews themselves and Turks . Neither do I ask that , what the Lord hath promised : For Salvation is promised , Pardon of Sins is promised : But this is it which properly comes in question here : Upon what account , and for what cause , this Salvation and Pardon of Sins is promised , whether there is no condition interposed ? Or whether there is some condition ? But I think there is none , can say , there is no condition . Therefore it remains that we confess there is necessarily some condition . Which of what manner it is , let us examin by the Scriptures . But in the mean while perhaps some Man will object : If the promise of God be confined to certain conditions , how then shall we with Paul make the mercy of God free , whereby he freely justifies the Wicked ? Yea verily , I both judge and hold that the Mercy of God is most free : Free , I say , in Christ. Otherways without Christ there can be no hope of Mercy , nor promise of Salvation , nor remission of Sins . And the Sons of the Papacy will not deny this that all the riches of the Divine promise and of our Salvation stand in Christ. And indeed in so much they are in the right . For hereby I understand the Mediatour , by whom God dispenses his Heavenly gifts to us : That 〈◊〉 Christ. But I do not yet perceive well enough , how he dispenses by this Mediatour . For tho I acknowledge him to be Mediatour , to whose merit only we are beholden for all our Salvation , yet because this Salvation by the Merit of Christ , is not Communicated unto all , neither is it derived to us but upon a certain Condition , I would gladly learn of those Men , what is that Condition prescribed unto us by God to obtain Salvation , or how this meritorious Efficiency of the Mediatour Works in us : And here presently Answers Lombard , and others that favour the Lombardick Discipline , that it comes to pass this way ; To wit , by Charity infused through the Merits of Christ , which being received by our voluntary taking it in , we are incontinently not only named just , but are really so . O Divines ! As if Christ had been given to us , and had come from the Father for no other purpose ; but that he might procure unto us the Divine Infusion of Charity , as they call it . And why could he not by Prayers , obtain this same infusion from his most bountiful Father , when he was present here ? what , was the Father so hard , and so inexorable , that he could not be mitigated by any Prayers , to communicate the benefit of grace to any Man , without the death and Blood of his own dearly beloved Son ? But what hindered ? Because he was not willing who by nature is Charity it self ? Or because he was not able , who is in Majesty Omnipotent ? But now being endued with the gift of Charity , what will you obtain by that ? You say , Salvation and Righteousness . Upon what account will you obtain that ? Because Charity being the fulfilling of the Law , thereby it comes to pass , that Charity being spread abroad in our Hearts by the Holy Ghost , and inflaming us to the Obedience of the Law , it easily performs all those things , which are the duties of life ; so that we are now not only accounted , but in reality are called , and are indeed Righteous . That is right indeed : Therefore if I am not mistaken , this is it , which I see those Men drive at ; that all our hope of Salvation is placed in the performance of the Law : And that the Summary of the Divine promise , is contained in that condition , if we perform the things that pertain to the Law : Which because they cannot be performed without Supernatural Infusion of Charity , therefore Charity informing the mind with the love of the Divine Law , is called by them Righteousness . Ingenuous Reader , you have the Summary of this Sophistical Divinity briefly described . Concerning which that you may judge more rightly , look now at this wonderful Order of Causes . Concerning the Threefold cause of Iustification , 1. Conditional , 2. Formal , 3. Meritorious . 1. FIrst they place the end of all Righteousness and the Salvation promised to us in the observance of the Law , upon this condition , that if the Law be performed , we may live , but if not , there should remain no other way of obtaining Life . 2. But because this perfect performance of the Law , according to the due manner of doing , as they speak , is not in the power of Nature , nor in the Law it self , without a special Supplement of grace , as they call it , therefore they necessarily require Charity spread abroad in our Hearts , which they define the formal cause of Iustification . 3. But now by what ways and means this infusion of Grace and Charity is obtained , they assign two causes chiefly , of which the one is placed in the Death of Christ , as the Meritorious cause : The other they place in the voluntary acceptance of our Will , which because it could reject this grace which it accepts according to its liberty , therefore they Attribute unto it the Merits of Meriting at least [ de congruo or Agreeableness : ] and in the mean while , Faith amongst those Men is nothing valued or accounted of . And it is no wonder , for they do not understand by the Gospel , what Gospel Faith is , neither do they seem to have had any experimental knowledge , what the power and efficacy thereof is . But that I may answer the Sophistical talks of these Men : First , as touching the next and last cause of Iustification , which they say consists in the perfection of the Law ; how false it is , and contrary to the Gospel , who is so void of the knowledge of the Gospel , but clearly perceives it ? For tho' the voice of the Law confines us by a most rigid necessity , to the perfect condition of performing all Righteousness , yet the meek voice of the Evangelical promise sounds far otherways : Which requires no other condition to obtain Salvation , but Faith only , whereby we believe in the Son of God. But what should you say to those Men , who know scarcely any more difference between the Law and Gospel , than Night Owls that are dimsighted at Noon-day . Concerning the Formal cause of Iustification . AND that is no less false , which they most vainly dream concerning a formal cause ; which is easily confuted after this manner . First , that we may grant this , that Charity should be reckoned amongst the chiefest gifts of God , which being so often praised by the Apostle , cannot be praised enough by any Man , yet never was there given to any Man in this life so great an excellency therein , that he should fulfill all the Righteousness of the Law. Whence because charity of life , as they call it , is imperfect , ( for we love in part according to theMagisterial Sentence , ) that can neither be called Righteousness , nor be the form of Faith. Unto this there is added another reason , because when it is given most largely , yet Charity is never given for this end , that it may justifie us in the sight of God , nor that it may inform faith , but rather that it self may be informed by faith , and may be subservient to faith , for Works of Charity are fruits of faith , not the cause of faith , they follow , but do not go before faith . For Magdalen did not therefore believe in Christ , because she loved Christ , but because she believed in Christ ; therefore she loved much . Now if that be called the formal cause by Philosophers , which furnishes matter with Life and Soul , and if Divines account this the life , whereby we live to God , what then will they say to the Prophetical Scripture , whereby the Iust is said to live not by Charity , but by faith ? What also will they answer to the Words of Christ , in which he teaches that life Eternal consists in this , that we should know the Father the true God , and Iesus Christ , whom he hath sent ? And again , where in very evident Speech , he Attributes life to faith only , and not to Charity . He that believeth in the Son , faith he , hath Eternal Life . Concerning the Meritorious cause of Iustification . BUT in the mean while , because these things have been already largely discoursed of , there follows after this , that which is next in this Series of causes , that we should now examine with the like briefness the Meritorious cause of Iustification , which those Men by the Authority of Trent comprehend only , and wholly in Christ. And now what then will those Scribes and Disputers of this World answer here ? What do the Works of the Iust Merit nothing in the sight of God ? Do they help nothing towards the obtaining of Righteousness ? And where then is that Merit de Gongruo and condigno ? Where are the Works of Supererogation that are above due ? Where is that grace , which the Sacraments confer upon us , ex opere oper ato ? By what Argument now will Andrew Vega defend this . Axiom of his ? Faith , says he , and other good Works , whereby we are disposed unto grace that makes us acceptable , and whereby we are formally justified , and made acceptable to God , are Meritorious by the way of agreeableness of such grace , and of our Iustification , &c. Whence it is evident , that either Christ is not the only Meritorious cause of such grace , or that all the other helps of Merits are of no value . Though in the mean while , I do not deny that the death of Christ is truly Meritorious ; but let the adversaries consider diligently what it hath merited : That the spiritual help , say they , of Divine Grace and Charity to perform the Law. might be diffused into us . What then ? Dyed Christ for no other cause . but that he might obtain the gift of Charity for Mortal Men to perform the Law ? Did he not rather dye upon this account , that he might blot out the Hand writing which was against us in the Law , having nailed it to his 〈◊〉 , that he might take away the Enmity , and might destroy Death for ever ; might dispossess the Devil of his Kingdom , that there might be food and sustenance for our hunger ; that he might make Principalities and Powers subject to his Triumpham Dominion , that he might take possession of all Power in Heaven and in Earth . What , if the power of Charity to perform the Law is so great , as they preach , could not this Charity otherways get entrance , unless the Son of God dyed ? Yea , were not the Patriarchs , Prophets , and many others of the Saints adorned with the same supernatural gifts ? Moreover , since the Death of Christ , is there so great an influence of Grace present with any man , that he is able to fulfil all Righteousness ? Because the Merit of Christ is perfect , it is necessary that those things also should be perfect , which he hath merited for us by his most perfect price . But on the contrary , my Opinion is , that I think Christ to be indeed the meritorious cause of our Iustification , and that he is not so much the meritorious , as the efficient cause of our Renovation , seeing it is he that baptizes with the Holy Spirit and with Fire . Suppose we grant that this Charity flows in upon us by the Merit of Christ , yet I do not therefore call this same infusion of Grace a cause of meriting Iustification , nor any part of a cause thereof ; but it seems rather fit to be reckoned amongst the effects and fruits of Iustification , which follow from thence ; neither doth it follow , because the works of Grace and Charity come to us by the Merit of Christ , that therefore the same do merit Iustification before God ; for it relies upon no condition of works at all , but only the promise , and that a free one also ; and so free , that it implies no condition except one only . And because in this place we enquire what is that only and peculiar condition , the Doctrine of the Gospel will easily teach us , if so be we are more willing to hearken to the Gospel , than to the Opinions of Trent . On what condition properly doth the Promise of Iustification rely . BUT the condition , whereby we are properly justified , is this : That we should believe in Christ , and adhere to him by a constant confession . In which Faith , in the mean while , a diligent Caution should be observed , that this Faith should be directed unto a proper and legitimate Object ; which I wonder that it hath not yet been taken notice of by those School Doctors hitherto : Of whom some place the Object of Faith in the first Truth : Others take for its Object , all things that are written in the holy Scriptures : Others do esteem for the Object of Faith , all things that are laid before us to be believed by the Authority of the Catholick Church . And they say not amiss ; for I deny not that all these things are both truly and necessarily to be believed by every man : For he that believes the whole Architecture of this World was framed by the handy-work of God in the space of six days , he is indeed led by a right Faith , as all Truths are to be believed with a most sure Faith , whatsoever are mentioned in the Books of the Scripture , which Faith of every particular Truth , as I suppose , doth not therefore justifie a man : For the sense of our question is not , what is truly believed by us , but what Faith that is which justifies the wicked before God from his sins ; and that we should search by the Gospel , what is the proper Object of this Faith. In the mean while that is a very ridiculous thing , and too barbarous , that the Pope in his Decretals reduces the Object of Faith to the Keys and Succession of the Roman Chair , and that as necessary to Salvation ; but away with this Deceiver and his Cheats . Concerning Faith and Assurance , and what is the proper Object of Faith. NOW let us discourse of others , who reasoning with more sound Iudgment about Faith , do not fetch the proper and genuine Object of Faith , whereby we are justified , so far off from the very first Truth , as Thomas ; nor reduce it to every particular Truth of Scripture , as the Colonienses ; nor define it by the Decrees of the Church , as the Duacene Doctor , and Iesuits of that Place and Order ; nor place it in the Infallible Authority of the Roman Chair , as Boniface ; but coming much nearer to Evangelical Truth , do thus define Faith unto us , that they place its Object in the Mercy of God only . For thus is Faith defined by most of our Divines at this day , to wit , That it is a firm and constant relyance on the Mercy of God , promised freely for the sake of Christ. Which definition , if it be true , by this means it appears that the Object of Faith is placed no otherways , nor in any other thing , but in the free Mercy of God laid hold upon ; which neither I my self deny to be true in this sense , as Faith in this place is taken for a relyance , as it is often used in this signification , because it hath a respect to Mercy , and brings forth Assurance in the mind of Believers . But whether this relyance properly justifies us before God , it may here be enquired not without profit . A Question . Whether only relyance on Mercy justifies of it self ? Verily as for my part I am not , nor ever was the man that would be , prejudicial to another man's Opinion : I allow that every man should be persuaded in his own mind ; I hinder it not . But if I am permitted freely to profess in a free Church , what my Opinion is , my reason leads me to think that this relyance on Mercy , and assurance of Salvation promised , must be a thing very nearly joyned with Faith , and which every man ought to apply to himself ; but then when it is most applied , it is not that which properly and absolutely unloads us of our sins , and justifies us before God ; but that there is some other thing proposed in Gospel , which by Nature should in some respect go before this assurance , and justifie us in the sight of God. For Faith in the person of the Son , which reconciles us to God , doth necessarily go before . And then relyance on most assured Mercy follows this Faith , concerning which none of those that believe in Christ can doubt . Objection . But you may say , What , doth not Mercy promised in Christ go before the vocation of Faith ? doth not the same Mercy freely justifie Believers ? Moreover seeing the Promises of God are most sure , may not the same be safely and constantly trusted in ? That I may answer these men : Indeed the Mercy of God moves first ; no man doubts of that , which is the cause and original of all good things . But it is not that which is matter of Controversie in this place , Whether Mercy on God's part is the Mother of our Iustification ; but what that is on our part , which hath power with God for our Reconciliation ; whether relyance on Mercy , or Faith in the Person of the Son. I know that the Mercy of God is immense and infinite , in which is comprehended all the Election of the Saints . Neither am I ignorant that those things are most sure , which are proposed to be believed in the Articles of the Creed ; than which , as nothing is more sure , so neither is there any thing , which any man ought to doubt of about the assurance of those things , which are promised , or concerning the faithfulness of the Promiser . For what is more sure than the Promises of God ? what more stable than the faithfulness of the Promiser ? what more free than Mercy freely proposed in Christ ? Wherefore the rather , this unsavoury and no less reproachful barking of Hosius , Andradius , and such like men , should be hissed away out of the Society of Christians ; who kicking against the pricks ; bring all things into doubt and uncertainty , with the Academicks , and they look upon it as a thing unsufferable , for a man to take upon him to rely upon the promise of Salvation ; which they of Trent condemn with an Anathema , Hosius detests it as vain and unprofitable arguing , as if this assurance of Divine Grace did nothing but open to the Consciences of men a door to a certain slothful laziness and dissolute life : Therefore , saith he , as prudent Fathers and Masters sometimes do , they hide their Love towards their Children and Servants , that they might keep them the more in fear and in their duty : So God doth also towards his Servants , that being kept wavering between hope and fear , he may by that means the more easily drive them from security and negligence , &c. Concerning the Assurance of Christian Reliance , against Hosius . A Worthy comparison for sooth , of God and Men , which disannuls and destroys all the Promises of God , the whole Doctrine of the Gospel , yea and the foundations of all Religion . For to what purpose should God promise by his Word , if he would not have us assured of those things which are promised ? A Son was promised to Abraham , and he believed , not at all distrusting him that promised , and it is accounted a praise to him : What then ? Do you praise the undaunted confidence of Abraham , and do you dispraise ours ? In like manner the Seed to come was promised to miserable Adam : To what purpose ? that he might stick in a trembling wavering diffidence ? or rather that he might support his mind with the expectation of the promised consolation ? There are so many engagements of promises in both Covenants , which if the Divine Truth would not have made sure unto us , why then would he have them written in the Word , and recorded in Books ? Briefly , why are we commanded in the Christian Articles of Faith to believe the remission of sins , the Resurrection of the flesh , and Life Eternal , but that we might reckon those things to be most sure unto us , which are inserted in the Articles ? Therefore that is false , which Hosius affirms , That no man is bound to believe firmly , or to hold assuredly either concerning himself , or this man or that man , that his sins are forgiven him for Christ's sake ; that he is in a state of grace , and that he is assuredly to possess the Kingdom of Heaven , &c. And again , neither is that less false , which he fathers upon men of our persuasion , as if we held thus , that every man is a partaker upon that account only , because he hath determined himself to be a person that will be accepted of God ; which is not true , and is not without an impudent calumny . For we are not of such an Opinion , as to believe that an assured persuasion of Mercy should by any means be separated from Iustifying Faith , ( which the Divines of the Popish way do abominably : ) neither again do we transfer properly the very cause of Iustification into this confidence and naked application of Marcy , ( as they falsly slander us . ) Why so ? because , yet some other thing is wanting , which must needs go before this application of the Promise , and which is necessarily required to the true cause of Iustifying . The cause of Iustification depends not on confidence , or the application of Mercy only . YOU will say , What then ? Is not the free Promise of God a most true cause on which our whole Iustification depends ? If you say on God's part , it is true ; if you ask on our part , you must go further , and something seems to be necessarily joyned with the Promise . Now that we may set the thing more evidently before your eyes ; God promises Salvation to his own , and that freely , and for Christ's sake . That indeed is most certain , and beyond all controversie . Go on , And you put trust in the Promise of God : You do very well in doing so , and I commend the constancy of your confidence . When Salvation is promised freely for Christ's sake , shall therefore an absolute Promise save all men promiscuously for Christ's sake , without any restriction of condition ? I suppose God will not save all promiscuously . Now then this Promise belonging not to all , but some certain persons only , upon some certain condition , I would know , who those are , to whom this Promise properly belongs . You say , Believers , and in that you say well ; but how , or believing in whom ? Are they not those that believe in Christ himself ? Is it not he only , for whose sake only Salvation is promised to Believers ? Doth not this Faith only in the Person of the Son of God make us partakers of the promise ? Doth not this Faith only justifie before God ? Moreover , is not this the only condition , which every where the voice of Christ , and the Apostles in the Gospel , and the voice of the Prophets inculcate ; which the appointment of the Father especially requires ; that we should hear his beloved Son , that we should receive Christ , that we should believe in his Name , that we should flie to him by Faith , and betake our selves wholly to him , that we should believe in him , whom he hath sent , whom the Father hath sealed , that we should digest him inwardly in our minds , that we should be ingrafted into him , and should grow in him , that we should know Iesus , and him crucified only , that we should behold him only , as the Israelites of old beheld the Serpent in the Wilderness ; that we should put on Christ. Hence come these so frequently repeated Sermons in the Gospel concerning the Person of Christ : He that believeth in me hath Life Eternal : As many as received him : They that believe in his Name : He that believes in the Son of God. That every one that seeth the Son , and believes in him : He that believeth in me shall never Die : Do ye believe in God ? Believe also in in me . We believe and know that thou art Christ the Son of the living God. He that believes in him , who justifies the Ungodly . Iustifying him , that is of the faith of Iesus Christ. If thou confess with thy Mouth the Lord Iesus , &c. That we may believe that 〈◊〉 is the Son of God , and believing may have Eternal Life . If thou believe with all thy Heart , &c. Believe in the Lord Iesus , and thou shalt be saved and thy House ; The Righteousness which is of the Faith of Christ. We have access through the faith of him . The promise of the faith of Iesus Christ. By faith which is in me . By his Name all that believe in him . If ye do not believe that I am he . Except ye eat my flesh . Except ye abide in me . If ye abide in me . Ibid. Ye are all the Sons of God by Faith in Iesus Christ. What is the True and Genuine Definition of Faith. BY Which so many and so evident places of Scriptute , there is no Man that cannot be most sure , what is properly the Object of that Faith which justifies us ; To wit , no other thing , but the person of the Son of God : As again the object of Confidence is the promise of God. Which things being so , it will not be difficult to gather from these Notions of Scripture , what is the true and genuine definition of justifying Faith , concerning which we are making enquiry : which seems , that it ought to be defined according to the right rule of the Gospel after this manner . To wit , That it is a right knowledge of the Son of God planted in our minds , whereby we acknowledge a promised Christ , and receive him being held forth , and with our Mouth profess him to have dyed for us , and rose again , Worship him in Spirit , and embrace him with all our mind , together with all his benefits . And this Faith as it is a singular gift of God , so of all the gifts of God , we believe this faith is that only which justifies believers in the sight of God. To which , though assurance and confidence of the grace of God is most nearly joyned , which is it self also sometimes called by the name of Faith , yet this confidence doth not properly infer the cause of Iustification , but receives it being brought ; neither doth it cause Iustification ; but is rather caused by it , and renders those assured , who are justified by the Faith of Christ ; but doth not it self justifie . For God doth not therefore forgive thee , and receive thee for a Son , because thou embracest the Mercy of God with a Holy confidence ; but because thou embracest his Christ with a right Faith , and confessest and lovest him , he loveth thee : neither do we therefore believe in Christ , because we are assured of Salvation , and trust the promises ; but because we believe in Christ , therefore we attain unto a certain hope of those things that are promised in Christ : for Eternal Life is promised to him that believes in the Son. And from hence arises that clear Distinction between Faith and Assurance ; for they differ in Subjects and Objects . The Faith of Christ , which brings forth Righteousness , takes its place in the higher part of the Soul , wherein the understanding is . Assurance hath relation to those powers of the Soul , in which hope , and the like affections are placed . As touching the Objects , Assurance hath respect to the Mercy , or the promise in Christ : faith is directed to Christ himself , because he obtains Mercy for Believers . But perhaps too much hath been said of those things , which , being clear enough of themselves , would not at this time need any Explication , unless I were forced thereunto by the Calumnies of Hosius , Osorius , and such Others , whose Opinion seems to me , to be faulty upon a Twofold account . First , in that they think this Doctrine of Christian Assurance , which we Establish in Christ , should by no means be endured in the Church , and which they call Confidence and Presumption , than which they affirm , that nothing is more hurtful and pernicious to the Salvation of the Godly . Hosius adds his own Iudgment ; that to him no Abomination ( as he expresses himself ) seems greater in the sight of God , than this so great presumption of the Hereticks : Neither wants he here his Authorities wrested from the Scriptures : What , saith he , doth not the command of the Gospel teach us , to confess our selves to be unprofitable Servants in all respects , yea , when we have performed all that God commanded us : From whence Hosius presently gathers , that he who assures himself that he is in a State of Grace , he doth as much as if contrary to the command of the Lord , he called himself a profitable Servant . O Wise Headpiece ! As if this Assurance and full Perswasion , which we maintain , did rely on any Dignity of ours , and did not wholly depend upon the certainty of the promise of God. I come to their other Calumny , no less absurd , whereby they most unjustly slander us , as if we referred the whole cause of our Iustification to nothing else but only an opinionative assurance ; so that to obtain the Remission of sins , we taught that no other thing is necessary , but that every Man should , by a special faith , be perswaded in his own mind , that his sins are forgiven him , which is most false , as there is almost nothing true in the Books of Hosius . For though we confess this to be most sure , that nothing is more sure than our Iustification by Christ ; yet if the cause be enquired for , which properly justifies us from our sins , we answer , It is faith , not whereby we believe that we are Iustified , ( as Hosius chatters ) but whereby we believe in Christ the Son of God , who only is a propitiation for our sin . Concerning the Word Iustification , what it signifies in the Scriptures : Whether it consists of Remission of Sins only , or not . And by what ways and means Iustification is obtained . NOW ( ye Papists ) ye have our Opinion of Iustifying Faith , and the true Nature thereof explained unto you , what its power is , and what its object : Moreover ye understand how this Faith is distinguished from Hope and Assurance : And wherein the true and next cause of Iustification is taken up ; whereof if ye enquire for the Internal cause , it is faith only , whereby we belleve in Christ : If ye enquire for the External Matter thereof , it is Christ only , whom we embrace by Faith. But because ye do by no means allow thereof , that we should be Iustified by Faith only ; that we may confute your Calumnies in this matter , or amend your errour , I see there remain two things to be unfolded by me , and to be considered by you . First , What the Scripture properly understands by the word Iustification : And then , Who and what manner of persons they are , who are Iustified by Faith. As touching Iustification , they of Trent deny that it consists only in the Remission of sins , unless there is joyned therewith a voluntary receiving of grace , and some other things go before , by which as preparatories , Men are disposed to receive Iustification . But Pious Reader , If you have not yet . heard what this Preparatory Disposition is , and by what degrees it arises , and into what order it is digested by these Men , it is worth while to take notice of it . For Men are disposed unto Righteousness , whilst being helped by the preventing grace of Divine Vocation , without any Merits of Works going before , they receive Faith by hearing . Now what this Faith is , it hath been shewed above ; for according to the opinion of the Papists , it is a firm assent unto those things , that are revealed and discovered by God : And yet they plead that a Man is not presently Iustified by this naked assent , or faith ; But it behoves that other Dispositions be added by Divine grace , whereby men are prepared for Iustification ; Faith , Fear , Hope , Love , Repentance , Hatred and Detestation of Sin , Love of Righteousness , Prayer and the like : so that indeed the beginning of Iustification is the free calling of God ; Whence Faith comes by hearing : Whereby Men believe those things to be true , that are revealed by God : Whether they be such things as belong to the free mercy of God towards sinners , through the Redemption which is in Christ Iesus : Or whether they be such things as belong to the fear of Divine Iustice ; from which Faith , by consideration of the Divine Iudgment fear ariseth , whereby Men are terrified to their advantage , that they may forsake and detest their sins . And afterwards from the same faith through consideration of free Mercy , purchased fo penitent sinners by Christ , assurance proceeds , whereby they are perswaded that God will be gracious to them for Christ's sake . And thus by this consideration of so great goodness , they begin to call upon God as the Fountain of all Righteousness , and to love him , and to cast away sin , and to endeavour after newness of life , and to keep the Commandments . And by this means we obtain a perfect disposition or preparation to Righteousness , whereby we are commanded to prepare our Hearts to the Lord. And afterwards Iustification follows this preparation , which is not only the Remission of sins ; but also Sanctification and Renovation of the inner Man , by a voluntary accepting of grace , and gifts , whence a Man of unjust , is made just , and of an Enemy , a Friend , that he may be an Heir according to the hope of Eternal Life , &c. But now , from what part of the Apostolick or Prophetick Scripture , have they taken this Doctrine ? From none , neither is there need of any . The Tridentine Oracle is sufficient for Scripture . Amongst the Doctors , Canisius endeavours a valiant defence of this Decree ; but he gains nothing at all . For tho' we acknowledge with Augustin , and the Doctors , that which cannot be deny'd , that we are Debtors to the grace of God ; for all we receive , both for those things which belong to the forgiveness of sins , and also those things which belong to new Obedience : Yet what makes this for the matter we are now treating of ? For the Subject matter at present , is not what the efficacious power of Divine grace performs in us ( without which , Augustin justly pleads against the Pelagians , that all our strength is wholly ineffectual ; ) but what that is which justifies a wicked Man before God ? What that 〈◊〉 wherein this our Iustification , whereof I speak , consists ; in the Remission of sins only , or in the possession of Vertues ? Moreover what that is , which is properly signified in the Scriptures by the word Iustification ? Though in this also , the Adversaries are not very well agreed with one another ; but in this one thing they are wonderfully agreed , to oppose Saint Paul with all their might . First , they of Trent , as I have said , do thus divide their opinion , that they make two parts of Iustification : The one in Remission , which they attribute to Faith : The other in new Obedience , and Works meritorious of increase , as they speak , by which the Righteouness of Faith is perfected , of which opinion Tilet an is the Author . Again , there are Others , who are so far from explaining what is signified by the word Iustification , that referring all to the Righteousness of Works , they think that Iustification is not worthy to be mentioned in Books : Of whom , and the chief amongst many , is this Osorius of ours . Thomas Aquinas discoursing of many things about Iustification , as also about many other things , seems to have described it after this manner : To wit , according to the nature of Motion which is made in Man , from one contrary to another : So that it is a kind of Transmutation from a State of unrighteousness to a State of Righteousness , And he explains the reason , why this is called the Iustification of a wicked Man , in these words . To wit , because all motion is denominated more from the term to which , than from the term from which : therefore that Transmutation whereby a Man is changed from a State of unrighteousness through the Remission of sin , to a State of righteousness , it takes its name from the term to which , and it is called the Iustification of the wicked . These things said he : and he said not amiss , if so be it be rightly understood , for suppose we grant that which must necessarily be acknowledged , that there is no Iustification of a wicked Man , without a Transmutation , and that Transmutation is not made without Remission , and also that there is no motion without a twofold term , yet there is a twofold consideration requisite here : First , where he places his term to which ? That is , where he would place this State of Righteousness ? If in this life , it is false : But if in the other , it is most true : For here , by the help of Divine grace , we proceed from Vertue to Vertue . But we shall attain the term of full Righteousness only in the life to come . And then as touching the word Righteousness , I must ask Thomas what Righteousness he means , if he means , Human or Inherent Righteousness , whereby he thinks we are Iustified before God : I answer , That we shall never attain unto that state of Righteousness in this life : But if he understand That Righteousness which 〈◊〉 Preaches , which is God's , and not ours , the assertion of Thomas doth not at all differ from the words of the Apostle : for thus saith he , that we might be made the Righteousness of God through him : First , what is called this Righteousness of God ? but that which is not ours : Which God approves in us by his imputation . And then why doth he add , ( through him ) but that we may understand that this Righteousness consists not in any performance of our Vertues , but is only upon the account of Christ's imputed to us , that he only may be just and the justifier of him that is of the Faith of Iesus . Reasons are brought against the Definition of Iustification set down by Thomas . BUT because here we fall into a debate with Thomas , about the definition of Iustification ; Out of whose Breasts the late School Divines seem to have sucked whatsoever poyson runs in this Controversie : It will not be unconvenient as it were by tracing his Foot-steps , to pursue the deceits of this definition by a more exact enquiry , and to confute them by just Authority , that we may as much as in us lies , bring to nothing these Sophistical tricks . But by what reason more happily , or by what authority more conveniently shall I do it , then if I oppose St. Hierom to St. Thomas , who I think is nothing inferior to him , as it were beating out one hard wedge with another harder wedge . Now , whereas Thomas measuring this peripatetical Iustification by a Physical Motion , he terminates it by these bonds , to wit , That it is a Transmutation from a Term of Unrighteousness , by Remission of sins , to a Term or State of Righteousness : immediately the Divines of the Council of Trent following him , snatch at this same definition , and thus express it , that it is a Translation from that State , in which Man is born a Son of the first Adam , into a State of grace and adoption of the Sons of God by the second Adam , Iesus Christ our Saviour . Though this latter definition seems to be somewhat more cautious in words , but it differs not much in the Sense , yet one answer is sufficient to both of them . And first I ask this of Thomas , and then of the Tridentines , What they mean by this motionary Translation of theirs , from Term to Term , from State into State , as they teach . If this be their meaning , that we , who before were dead in sins , having our sins afterwards forgiven through Christ , and being again received into grace with God , being freed from death , and the bond of Damnation , are vouchsafed into favour , and received unto life , and Placed in a free condition : Herein they do wholly agree with us : But if otherways , they think thus , That there is no Iustification made , but that which consists of the change of qualities , so that he who before was a sinner , an Evil Doer , a Deceiver , a Perjured person , an Adulterer , a Glutton and Drunkard , having changed his life now , begins to be another Man , fasts twice a week , and out of his own wealth , willingly supplies the want of the needy , being forward to help all , unto the expending of the tenth part of all his goods , and so leading his life , and changed into a new Man , that he appears Iust and Holy , not by thatRighteousness , which either needsRemission , or is imputed to the bounty of the Iudge ; But which by reason of true Vertues inhering by grace , is justly approved in the sight of God : What hinders , I beseech you , but upon this account the Pharisee in comparison of the Publican goes away justified ? The Histories of the Heathen Nations abound with examples of many , who , when they had been very much corrupted by their own disposition , or by education , returned afterwards to a remarkable amendment of their Life , and a habit of good manners : And what will hinder , but we may reckon those also among the Iustified , according to the Philosophy of Thomas : If so be Iustification be nothing else but a certain motion from contrary into contrary , that is a transmutation from a state of Unrighteousness to a state of Righteousness ? But there is added in the definition , by the remission of Sin , and what does this help their cause ? For if there is no other Iustification , but that which consists of Remission of Sins , why then do they of Trent deny Iustification to confist of Remission of Sins only . Moreover whereas in the Remission of Sins always a suspicion of hidden Sin lyes hid , which needs the Patronage of a Pardon , where now will that state and term of Inherent Righteousness consist , which cannot otherways defend it self before the Iudge without his Mercy and Remission . But why should I contend with any more words about this matter , when the Opinion of Hierom is contrary thereunto , who speaking particularly of these degrees of Righteousness , utterly beats down and overturns all this , both Station and term , settled by Thomas . For whereas Thomas disputing about the motion of Iustification proceeds from one term to another term in which the motion ceases , and the transmutation receives an end and station ; on the contrary , Hierom running through all degrees , teaches that we never fix in a station , and are always in a race in this Life , and that that is always imperfect here , which we Men thought to be perfect . And he confirms it by the example of Paul : Who forgetting things past stretched himself always to things beyod him ; by which he teaches that things which are behind should be neglected , and things to come should be desired , that what he thought perfect to day , whilest he always endeavours after better things , the morrow he finds it imperfect . These things said Hierom. Therefore if Paul being in perpetual motion , could find no ftate of Righteousness in which he could rest : It follows by consequence from hence , that either there is no Iustification of a Christian in this Life , or that surely it is not defined by its right terms , by Thomas or the Thomists ; whence a just connexion is framed on this manner . Argument . Ma. Where there is a perpetual Race , there is no station , nor term of motion . Mi. There is a perpetual Race in this Life , towards obtaining Life . Con. Therefore there is no station of attaining to Righteousness in this Life , and end of notion , which Thomas sets down . By these things , I think it is sufficiently evidenced , what is the Iustification of a Wicked Man in the Scriptures , and in what thing it chiefly consists : not in a transmutation of inherent qualities , by a voluntary receiving of Grace , as they of Trent would have it ; but in the judiciary absolution of the Iudge , whereby he that is guilty is sent away free , and indemnity is given to him . Whence Iustification seems to be defined not amiss by some : That it is an action of God , whereby he absolves the condemned Sinner from the Law , in his free mercy , for the sake of Christ , justifies him from his Sins , and glorifies him being justified . Though in the mean while it is not denied , that it is a matter of great concernment , how every Man leads his Life , and amends it . But yet it is one thing to speak of Righteousness , and another thing to speak of Iustification . And again , it is one thing to be exercised in the common use of Life , and another thing to be exercised in judicatories . There the amendment of Life hath praise : but in judicatories , no regard uses to be , of what you are to do , but of what you have done ; not what new qualities better Grace hath brought . but by what remedy former Sins may be done away . And now I pray you , what then must be said and looked for in that most strict Iudgment of the most high God , where the scene and sink of the wholeLife comes to be brought forth from its lurking places to the light ; where impurity of Life , Deceits , Injuries , Filthiness of Lusts , the Defilement of Conscience and Concupiscence , the Wickedness of Words , Works , Counsels , and Thoughts , the Ambition of a pust up Mind , the stubborness of Hatred , Love , Envy , and the other Affections Rebelling against Reason , the Love of the World , Earthly Desires , the Contempt and Ignorance of God , The neglect of Duty . Moreover the whole sink of things formerly done , will be all at once laid open ; What will the miserable Sinner say here ? What will he bring ? To what will he fly ? Will he fly to his secret Confessions , and Expiatory Penances and Satisfactions : that will not be sufficient . These things may declare thee to be a Sinner , and a Penitent , but not at all Righteous . What then , you will say , hath not God promised to the Penitent the pardon of their Sins ? Be it so , but where then is the Tridentine . Iustification , which is denied to consist of Remission only , whereas you bring nothing into Iudgement , but Confessions , Penances , and Deprecatory Tears ? For what need is there of any Satisfaction or Repentance , when you have committed no Sin ? But if otherways , Where then is your Righteousness , whereof you boast ? To wit , say you , Remission of Sins being once received by Repentance , together with Remission it self , flows in Sanctification , and the Renovation of the inner Man , and the other gifts of Grace by the Holy Spirit ; whence Man of Unjust , becomes Iust , and of an Enemy , a Friend , &c. What and dare you trusting in this Righteousness of yours enter the lists with the Majesty of so great a Iudgment ? And think you that your Vertues are such that they will overcome at this Iudgment Seat , when they are Iudged ? Not by the Righteousness , say you of my Vertues , but by those works , which the efficacious Grace of God works in me : Which Righteousness is not mine but God's : Not of my own Free will , but of Grace acting in me . Now then wherein will this Righteousness of yours differ from that Pharisee in the Parable of the Gospel ? Whose Life if you look into , you see it is honest enough and unblamable , if you look upon Grace , he seems no less to acknowledge it , and to attribute all his Vertues to it . Otherways , why did he with so much reverence , and so carefully give thanks to God , that he was not like other Men , unless he had thought that whatsoever good Works he had , were received of his gift and bounty ? For his Prayer doth sufficiently declare that ; wherein he seems not so much to Glory in his own good deeds , as in the grace of God , which he had received , to which he ascribes all these things which he had done . Therefore if it be true that these Roman Catholicks define , That true Iustification consists in no other thing , but in Works of Righteousness , done by the grace of God : what then doth hinder but this Catholick Pharisee , according to their Catholick Opinion , should be sent away to his House justified ? Which not being so , it remains therefore that another manner of Iustification should be sought for by us than in VVorks of Righteousness which inheres , and is planted in us by the grace of God. But here the Roman Legions fight with all vehemency for their Catholick Righteousness , as for their Camp : First by Natural Reason , that it is contrary to Nature , for any Man to receive the Name or Essence of Righteousness from the Righteousness of another . Moreover that it is much less reasonable , for God who is the highest perfection of Righteousness , and the Eternal Verity , to will or be able to pronounce Men Iust that are impure and defiled with wickedness and Evil deeds , and who are not truly righteous . That I may answer these men , two things offer themselves to be considered ; one which belongs to the cause of Iustification , and another , which belongs to the explication of the word . In both of which the Adversaries are greatly mistaken . First in this , that treating of the cause of Iustification , they seem to place it in no other thing next and immediately , but in every man 's own Righteousness , not which is imputed , being received from another , but which every one hath within himself , trusting to this foundation : That because every thing receives its name and essence only from the form that is inherent ; hence they gather , that none should be accounted just but those only , whom their own life and not another's makes righteous . If they understand it of Formal Righteousness only , and not Iudicial , it hath no absurdity , and may , without any inconvenience be granted to them . But what then ? what is this so much to the purpose ? for this is not the matter of debate , what we are , or are not , formally in our selves ; but what the Sentence of the Iudge doth judicially determine concerning us . We contend not about Habitual Righteousness , but Evangelical Iustification . For it is one thing to dispute about Righteousness , and another to dispute about Iustification . But these Logical Divines confound these two with one another too unskilfully , defining Righteousness thus , as if it were nothing else but to make righteous : Or if there is any difference , this is the manner of it , that . our Faith in Christ is by no means the cause of perfect Righteousness , but only the beginning of that which is to be perfected : And that we do not therefore stand as righteous in the sight of God , because our sins are forgiven us , and we are reconciled to God for Christ's sake . Though also they do not deny this , that in this very remission or reconciliation , where . by a wicked man is first justified before God through Faith and the Merit of Christ ; some part of humane Iustification is contained , which also is necessarily requisite . But they say that it is not enough , that sins are forgiven , and that we are reconciled unto God ( which is the first part of Iustification ) unless another part also be added thereto , which compleats the former ; which , of what sort it is , you may see here by their own words . When first , say they , man begins to detest sin , as offensive to God , and so of a wicked man is made just , and reconciled , at one and the same time , and in the same instant God infuses his Grace , waiting no interval of time : which Grace , where it comes , there we having received inward Renovation by the Holy Spirit , receive Righteousness , and are made truly righteous before God : And this is that other part of Iustification , whereof I spake , without which no Righteousness is truly perfected ; because it is most certain , that God justifies no man , or pronounces no man just , but him whom by the gift of his Spirit through internal Renovation he makes righteous , and cloaths , adorns , and endues with Righteousness , &c. Answ. Why should I answer these men in many words ? If they understand it of the Power of the Divine Bounty ; I grant that there is nothing which the Infinite Power of the most high God cannot do : But it is not the matter of our Controversie , what the heavenly Grace can , but what it will do . Neither doth it follow as a rational consequence , because that the Almighty Grace of God can make us just , that therefore we are made just : Therefore either prove that there is any man endued with such a Righteousness , which doth not always stand in need of the Mercy of God : Or confess that which is the truth with Augustin , that all assurance of our Iustification acquiesces in the remission of sins only through the Mercy of God. Against the Tridentines , who deny that we are Iustified by Mercy or Remission only . BUT it pleased the Tridentine Senate to determine otherways ; for this is their Opinion , That Iustification is not purchased by God's pardoning Grace only , but by the commendation of Vertues : But let them again hear , what Augustin answers them to the contrary ; who in opposition to the Tridentine Opinions refers all to the Grace of God only , and to Imputation , writing these words : All the Commands of God , ( saith he ) are esteemed to be done , when that which is not done is forgiven . A very short sentence , if it be reckoned according to the number of words . But if we rightly consider their efficacy , who sees not that all the buildings of the Adversaries , whereby with so much ado they establish their inherency , are utterly overturned by this Answer of Augustin ? Which that it may appear the more evidently ; First , Let us gather the assertion of the Council , on which all their defence seems to lean , into the exact form of an Argument , according to the art and use of Disputants , which should rather have been done by them : And then let us see what should be answered by the Authority of Learned Interpreters . The Argument of the Tridentine Council . Argument . Ma. Whosoever observe all the Commands of God , they have an Inherent Righteousness , and that which is their own . Mi. Whosoever keep all the Commands of God , are esteemed for righteous before God. Concl. Therefore they that have a Righteousness , which is their own and inherent , are justified before God. Answer . The smoke of this Argument will easily vanish , by using the distinction of Augustin . Therefore we answer the Minor by the Authority of the Doctor : For there is a twofold manner of keeping the Commands ; one is , when whatsoever is commanded by God is done . And after this manner the Son of God only is righteous , of whom only it is said , In the Volume of thy Book it is written of me , I come , that I might do thy will , O God , &c. The other is , when that , which is not done , is forgiven . And after this second manner we are righteous , that is , we are accounted for righteous , not upon any account of Merits , but only by the pardon of those things that have been done amiss : Wherefore by retorting the Argument upon the Adversaries , we may dispute after this manner . The retorting of the Argument . Ma. The observation of all the Commands of God , procures true Righteousness to men . Mi. The keeping of all the Commands is performed , by remission and imputation , when that which is not done is pardoned . Concl. Therefore by Remission and Imputation real Iustification is procured for us . The Minor is upheld by the legitimate Testimony of Augustin . lib. Retract . cap. 19. But the Tridentine Heroes do here answer : That is true indeed as it is understood of the first Iustification , but not of the second . For by such an usual Scheme of Sophistical Speech they use to baffle the most evident Oracles of Scripture concerning our free Iustification by Christ. As when Paul reasons of Faith justifying freely without Works , they interpret it thus , that it is said of the first Iustification , which consists of Remission only and Reconciliation by Faith. But that there is another Iustification , besides this , which by inward Renovation is begotten of Inherent Righteousness , to which they attribute the much more excellent part of true Iustification . But here again Augustin helps , by confuting this idle Tale with sound speech ; who writing of this same second unjust Iustification of theirs , Our very Righteousness , saith he , though it be true , because of the end , or true good , to which it is referred ; yet it is so great in this life , that it consists rather in the remission of sins , than in the perfection of Vertues . Yea the same Augustin elsewhere adjudges the Life of the Regenerate how laudable soever , to a Curse , if it is to be judged in a separation from Mercy . What then ? Augustin . curses all the Righteousness of Humane Life without the Mercy of God. And should not they of Trent be accursed , who are not afraid to curse those , that with Augustin affirm , that all the comfort of our Iustification relies upon the Mercy of God only , forgiving us our sins for Christ's sake ? Let us add hereunto the reckoning of Oecumenius , lest we should not be too sufficiently guarded with Witnesses , who commenting on the words of Paul , Rom. chap. 3. Wherefore , says he , all , after they believed in Christ , are justified freely , bringing Faith only with them ; and also intimating , what that is , wherein all the assurance of our Salvation is placed , he introduces the remission of sins only , in these words , Being washed from our sins by Iesus Christ , &c. And again confirming this same , and asking how this Iustification is brought to pass ; he makes answer himself , saying , By remission of sins , which we have in Christ Iesus . And soon after demonstrating the same more evidently , viz. wherein Righteousness , or the Iustifying Grace of God chiefly consists : Herein says he , that men who are dead in sins , may be justified by the remission of sins . Behold a demonstration of Righteousness set before you , that not only God himself is righteous , but also justifies his People by the Faith of Iesus . By which there are two things which you may see to be very evident : First , That all power of justifying is placed in Faith only , according to this man's Opinion ; where he says , bringing Faith only with them : and then , That against the Tridentines he teaches , that all this Iustification , received by us from God consists in the remission of sins : For what is more evident than this speech ? All Iustification , which proceeds to us from God , consists either in the forgiving of iniquities , or in the covering of the same , or in their not being imputed , &c. And these things we have said hitherto , are taken out of Oecumenius , to whom , if we must agree , what credit then should be given to those Catholick Tridentines , who deny that they are justified by the remission of sins only ? which how contrary it is to all reason , I need not plead against them with many Arguments , because they ought to be convinced of falshood by nothing more than by their own Actions . For who looks into the Lives of those Popes , Cardinals , Bishops , Monks , but he may easily perceive by those things which he daily sees , that there is nothing whereof they stand in greater need , or desire more ardently , than the gracious Clemency of God , in forgiving those sins which they have committed ? This doth appear both many other ways , and also it is most evidently testified by their publick and daily wishes , suffrages and prayers . In their Temples , in their Liturgies , in the Solemnities of their Masses , in their Antiphonies , what other thing do they cry for , what do they request of God , but that they may obtain the pardon of their own sins , and the sins of their Parents and Benefactors ? Otherways what is the meaning of those words daily repeated in the Prefaces of their Masses ; Let the Almighty and Merciful Lord give unto us the indulgence , absolution , and remission of all our sins , & C ? What is the meaning of so many Advocates in Heaven , Patrons and Favourites , to obtain Mercy from God ? Moreover , to what purpose are those words , wherewith they daily confess to God , and blessed Mary , and all Saints . And again , when they , days and nights without measure and end , vehemently call upon the He-Saints and the She-Saints , and chiefly the blessed Mary , with such sort of cryes : By thy pious interposing , wash away our faults . O most holy Virgin , Mother of Grace , I am unworthy of Grace , and less than all thy Mercies , My sins 〈◊〉 anding in opposition , O most holy ! I deserve not to be heard by 〈◊〉 . O immaculate ! hide not thy face from me so 〈◊〉 a sinner . O Star of the Sea ! suffer me not to wander from the way , but by the guidance of thy Light deliver me from the darkness of sins . O Queen of Mercy ! do not lose the renown of thy Antient Mercy in me a miserable sinner . Hail Saviouress : Redeem me , O Redeemeress ! My sins burden me . The World wraps me up . I have sins . I know not Merits . O most bountiful ! take away my sins ; draw me from the World , &c. I beseech you , good men , what is the meaning of these Monsters of Religion ? If those things be true , which your prayers declare , how is not your Doctrine false ? with what Solder or Glue will these things so dis-joyned cleave to one another , that they who by an assiduous deploring of their sins , confess themselves to be sinners ; the same men should seem to themselves to be formally just and perfect men in the sight of God by inward Renovation ? that they should say they are less than the Mercies of the holy Virgin , and in the mean while the Mercy of God should be less than that it can justifie alone ? That they know not Merits , and yet bring in no other thing but Merits to make Iustification perfect ? What a contradiction is this of the Divines ? Or who should suppose them worthy to be believed , who contradict in their Temples , that which they dispute for in their Schools ? For they pray so , as if they were void of all Righteousness . But in Councils they so behave themselves , as if no Unrighteousness were inherent in them , and as if nothing were wanting to perfection of Righteousness . Now , these things being so , what remains to be said to these Men , but that with Hierom , we should say this : Let those Men either defend what they say , or forsake what they cannot defend . The Prophet cries , It is the Lord's Mercy that we are not consumed , and those Men hope , that they shall not be saved by Mercy only , but shall be Righteous before God , by the Righteous performance of Works . Isaiah so great a Prophet , or rather Evangelist , under the sense of his sins , confesses his lips are unclean . And the same elsewhere says , We have all gone astray , like Sheep . Daniel in his Prayer laments , We have sinned , we have done wickedly , we have behaved our selves unrighteously , and departed from thy Commandments , &c. And lest any Man should pretend that these things were signified by the Prophets , not in their own Name , who were Saints , but in the person of the People , the Prophet presently made confession of himself , adding , Whilst I was yet praying , and confessing my sins , and the sins of my People , &c. Abraham and Sarah , though praised upon the account of their Faith , were rebuked in their laughter , and their very thought was rebuked as a point of unbelief , and their silent Motion of Heart was not hid from the knowledge of God though they were not Condemned of distrust , because they laughed . Moses , than whom none was more familiar with God , after he had received so great a power of grace , yet he offended at the waters of strife , and did not obtain to enter with his Brother Aaron into the Land of promise . Peter the Apostle in whom so great gifts of grace received shined forth , yet he is almost drowned , and deserved to hear , O thou of little Faith , wherefore didst thou doubt ? If there was little Faith in him , I know not in whom it is great : Except in those successors of Peter , and the Fathers of Trent . Paul himself though he was taken up into the third Heaven , yet writing to the Philippians , openly professes , that he had not yet attained unto that which he sought for , but having forgot those things that were behind , he pressed forward with all his might , towards those things that were before . And does any in this life hope to attain unto that , which Paul with all his endeavours , was not able to attain unto ? But why should I prosecute this matter any further ? The Moon shall be confounded ( said the Prophet ) and the Sun ashamed , when the Lord of Hosts shall reign before his Ancients gloriously : and in another place , the Heavens are not clean in his sight , and he charged his Augels with folly . The Moon is ashamed , and the Sun consounded , and the Heaven is covered with Sack-cloth . Wherefore then are not the Tridentines affraid to appear in the presence of so great a Iudge , as if they were free from all guilt , whilst they have nothing to trust to , but their own Inherent Righteousness ? The frivolus Objection of the Adversaries , is more largely exa mined and confuted . BUT what shall be said to those unruly Persons and Deceivers , who though they have undertaken a cause , that they cannot defend , being convinced by so many Testimonies of Scripture and Examples . Yet such is their obstinacy , they do not submit to the Truth , when they are overcome by its Evidence . What then have they to say for themselves ? By one you may understand what they all are . 〈◊〉 Tiletanus , a Commentator upon the Council of Trent , arguing against Chemnitius , thinks his cause is well enough defended by this curiously contrived Sophistry . Whereas the Holy Scriptures reser all the concernments of Man's Iustification , to the Grace of Remission only , he interprets it thus by the Authority of the Council : To wit , he acknowledges it to be true in the first Iustification , or in respect of the beginning of Iustification : For they say , when a wicked Man is first Iustified by Faith no Works , or Merits of Works go before ; but by the free grace of God for Faith , and the Merit of the Son of God the Mediatour , he is received into favour , obtains a Pardon , and is made an Heir . Well said : But what then Sirs ; do ye think that this is not sufficient to Establish a Man in everlasting Felicity ? No indeed , if your Opinion be true , unless there be added hereunto in the lives of those that are come to years , a perfect Obedience to the Law of Righteousness , which they affirm to be easie , and possible to every Man. And because Human frailty can by no means attain unto this : Therefore there is need of the assisting grace of God , which being altogether infused at once , as Alphonsus affirms , doth so renew a Man in the Spirit of his Mind , and endues him with so great Charity , that there is nothing so hard in the Law of Commandments , but he can perform it with ready Obedience : Whence it comes to pass , that he is called Righteous , not only by Name , and by Imputation . But is in very deed , and as they speak , really Righteous , and Merits Eternal Life . Ye have here briefly set before you , a Summary of Catholick Divinity , concerning the perfection of Righteousness , which , though there is no Man , but sees how absurd and unreasonable it is ; yet that it may appear the more evidently , it will not be a miss to reduce all the debates of the Adversaries , into a short form of argument . The Tridentine Argument . Ma. Whosoever perform all the Commands of God , they are truly Righteous , not by Imputation , but by true Vertue , and Merit Eternal Life . Mi. The Regenerate by renewing grace , obtained through Faith , and the Merits of Christ , perform all the Commands of God. Conolu . Therefore the Regenerate 〈◊〉 not only accounted , but also are really madeRighteous by grace , and Merit Eternal Life . In this one Syllogism , ( if it be attentively considered , ) as in a little Map , all the Polution and Deceit of the Popish Doctrine is comprehended ; and it is no hard thing to answer it . And first , I would not unwillingly grant them that which they assume in the Major ; for the Laws appointed by God , comprehending all Righteousness within the limits of their Circumference ; if there were any Man whose life was exactly squared according to the strict Determinations of this Law , and defective in no Circumstance , I should esteem him to be worthy , not only of the Title of Righteousness , but also of the Rewards that are due to a Righteous Man. Let us proceed to the other parts of the Argument . The Minor follows next , But the Regenerate in Christ , whom Faith hath once justified , having just now received Divine grace , they attain unto such a degree of Charity , that they are wanting in nothing that is requisite to the most perfect Obedience of the Law. But I would fain know where those Regenerate Men are , and who they are , for it is abundantly evident , that they who are the maintainers of this Doctrine , are no such Men themselves . Their lives are so well known , that there is no need of other Arguments to prove it . They brag of so many and great things 〈◊〉 Righteousness , Grace and Charity , whose Vertues , ( whereof they so much boast ) and manner of life , if they be compared with their profession , what is more disagreeing ? What more differing from Righteousness ? Whereby hath Peace and Grace less flourished , and Iniquity more abounded in manners ? In what times hath the love ( if not of all , at least of most Men ) waxed so cold ? It is needless here to complain of the vulgar . This complaint chiefly concerns those that sit in the Chair of Hierarchy , and are employed in Ecclesiastical Functions , and I wish there were 〈◊〉 as just cause thereof , as we see in most of 〈◊〉 . But perhaps they will defend themselves 〈◊〉 the example of the Pharisees : Of whom 〈◊〉 is said , that they sat in the Chair of Moses , 〈◊〉 taught that which was true , though they 〈◊〉 not act according to what they taught . And indeed , the Example whereunto they compare themselves , would please me well 〈◊〉 unless I judged them to be worse then 〈◊〉 Pharisees of those days : For though the lives of those Men are Condemned , yet their manner of Doctrine was not so contrary to Divine Institutions ; but the case is otherways with them : For not only their lives are far from that Righteousness which they teach , but their Doctrine also concerning this Righteousness , and many other things is without any Foundation from Scripture . But you may say , what then ? Doth Christ the Bride-groom forsake his Bride ? Or is his grace lessened , that he is unwilling or unable to help his Servants ? What think you of Charity ? Which being the fulfilling of the Law , according to the Testimony of the Apostle , will it do nothing in the Hearts of those , in whom it is shed abroad , towards the fulfilling of the Law of God ? I hear your Objection , and thus I answer it : Christ neither doth , nor will forsake his Church . Yet notwithstanding , he is not so present with his Church at all times ; but that he leaves some Frailties and Imperfections in her . And the Bride doth not so fully enjoy her Bridegroom , but that she hath sometimes occasion to complain , as it is in the Song of Solomon . I sought him whom my Soul loveth , I sought him , but I found him not , the Watchmen of the City found me , &c. But as touching Charity , and an habitual gift of grace , about which Thomas reasoned so largely , we also detract nothing from it , as we have said before . But this grace hath its own degrees and measures , and bounds wherein it is contained . For Charity is not given to justifie any Man by Working , neither is so great a power of Divine grace , communicated to any Man in this life , as to fulfill all Christian Righteousness in every iota and Title . Though it be certain , that the bounty of God beautifies the Church with many and great Ornaments , yet he doth not cause her to arrive at so great perfection in this World , but she always hath need of the mercy of God , and the Remission of sins . Indeed he preserves his Saints , and enriches and ennobles them , that they never perish , but not so , that they never sin . This fulness of grace , the Father hestowed on his own Son , by a singular prerogative of his Will , that all might receive of his fulness , for God gives not the Spirit to him measure ; but he hath not dealt so with others , but he hath given to every Man according to the measure of the Rule , whereby he distributes to us , lest we should glory without measure , or stretch our selves too far above that grace , which is given to every Man according to the measure of the gift of Christ. Therefore let no Man arrogate unto himself , that which belongs not to him , but that which belongs to us is this : We know in part ( as the Apostle speaks ) and we prophesie in part , and now we see through a glass darkly . But when that which is perfect is come , that which is in part , shall be done away . Therefore , perfection not being attainable , let us be content with that , whereof we are capable , and leave that fullness of perfection , which is void of all sin , to him , to whom only it is due . And let us not be seduced by a foolish perswasion , to conceive a desire of seeming to be that which neither we can be , nor any of our Fore-fathers ever were . Let us look back to the times and manners of Men , let us view the lives of the Patriarchs , Captains , Kings , Prophets , and the greatest Heroes . Of whom no Man can say , that they were strangers to the grace of God : And yet there is not one of them all , in whom Hierom finds not something blame-worthy , in writing to Ctesiphon , and doth not except so much as the Apostles themselves , and the Evangelists : Moreover , let us search into all the People of the Old Testament , and their Actions . Whereas the Law was given them by Moses , do we suppose that they were utterly separated from Divine grace ? Though the Messias was not yet come , yet the Faith of the Messias , the Calling and Election of God was not wanting to them ; Amongst whom also there appeared many evident instances of Divine grace , who also being adorned with all kind of Vertues , thought no less of themselves , than the Catholicks of our time : And yet , what says the word of God concerning them ? Moses gave you the Law , and none of you all keep the Law. But it may be objected , so great a power and abundance of Heavenly grace , had not yet shined forth in these days , as afterwards the Messias brought with him at his coming . I hear what you say , but what do you infer from this ? Do such Men think , that by the help of this grace , they can do that , which the others could not do ; that is , that by living Holily , they can attain unto all things that are requisite unto Righteousness , or perfect Obedience of the Law ? But suppose it be so , as Christ then objected to the Pharisees : Did not Moses give you the Law , & c ? In like manner any Man may object to you Did not Paul a Servant of Iesus Christ , a proclaimer of the Gospel , a teacher of the Gentiles , a chosen Vessel ; did not he in writing to Timothy and Titus , prescribe a Law to you Bishops , Presbyters , Deacons , shewing in a Compendious Speech how ye ought to behave your selves in the Church of God , and what manner of Men it becomes those to be , who are overseers of the House of God. And yet who among you so Administers his Office , that nothing is wanting to him , in the Catalogue of all these Vertues ? In the management of which Office notwithstanding , if he do perform the chief things indifferently well , he loses not the name of a good Bishop . Iust so it is in the fulfilling of the commands of God , and the performing works of Righteousness . For , as Hierom asserts , to have all things , and to lack nothing that belongs to his Vertue , that did no Sin , neither was guile found in his Mouth . Now if you can never , or but very rarely find in the person of one Bishop the performance of a few Duties belonging to his Office , what should be said of those things , which being commanded by the Lord himself in the Gospel , belong alike unto all ; as when he gives precepts of mutual Charity , of forgiving Brethren , of every Man 's taking up his Cross , which if a Man refuse , Christ looks not upon him as a Disciple : Of Faith in God , which is not tainted with any wavering : Of Meekness and Humbleness of Mind , resembling the simplicity of little Children : Of Chastity which doth not allow so much as an unclean glance of the Eye : Of bounty towards all Men : Of perfect Patience towards our very Enemies , and the most exact Purity , which is void of Covetousness , and whose treasure is laid up in Heaven , which is not 〈◊〉 with any ambition or vain Glory , and designs it self wholly and all that it hath for the glory of Christ only . But why should I enlarge any more upon those things , which no Man can easily set forth by Words , and with much greater difficulty can he frame his Life according to them . So great is the severity of Divine Righteousuess , which suffers no rash anger , nor the least reproach cast upon a Brother , nor so much as an idle word to go unpunished . Christ commands our Speech to be Yea , yea , and Nay , nay , telling us , That what is more than this cometh of Evil , upon which place let us hear the interpretation of Hierom : Who of us , saith he , can avoid being lyable to this fault : Seeing we must give account for idle words in the Day of Iudgment ? If anger and reproachful speeches , and idle talking are lyable to the Iudgment , the Council , and Hel-fire ; what punishment will be due to unclean lusts , and covetousness , which is the root of all Evil , &c. Hitherto are his words . But wherefore is it , that we are commanded , to suffer him , that takes away our Coat , to have our Cloak also : And when any Man strikes us on the one Cheek , to turn to him the other , to give him that asketh , and not to withdraw from him that would borrow of you , to love our Enemies , to do good to them that hate us , and to pray for them that persecute us , and despitefully use us . Perhaps such a one , as performs all these things , may be found in the Family of the Catholicks : Verily Hierom could not find so rare a bird , as he speaks , amongst all that he knew . Now if we that are Christians , are commanded by God to pray for them that persecute us : What will become of those , that are so enraged with a Spirit of Persecution towards the Innocent Servants of Christ , and cause so great Slaughters , Tumults , Conflagrations , and Murders , such dreadful Tragedies , and mischiefs every where amongst the People of the Lord ? By whose implacable fury and outrage so much Christian Blood has hitherto been shed . And yet after all these abominable cruelties , How comes it that the ringleaders of them , and chiefest incendiaries , are not ashamed to talk in their Councils of the perfection of Righteousness , and of Grace , and Charity , which is the fulfilling of the Law ? But let us return to the subject matter of our present discourse . Our Heavenly Lawgiver proceeds in instructing his Disciples to a perfect contempt of this World , so that he commands us to cut off an Hand , an Eye , and a Foot , when it offends . Suppose it be spoken Figuratively , to signifie those things , which are nearest and dearest to us in this Life , do we think it an easie matter , ( that I may speak in the Language of Hierom ) suddainly to tear away a thing so beloved for some offences ? And in another place the Lord gives this command : If thou wilt be perfect , go and sell all that thou possessest , and come and follow me . Though this was said to one Man only , yet nevertheless , ( as I suppose ) this is given for a warning to all Christians alike , to bridle their unruly affections , of whom every one should be in a readiness , to forsake all things , that upon any account hinder their progress in true Righteousness . Hereby ye do see , O ye Fathers of Trent , what the Doctrine of Christian Righteousness requires of you . Therefore weigh your selves in this balance , and frame your Life according to these Rules of Perfection , who make so much ado in pleading for inherent Righteousness , and the merit of Works , and are not willing to be justified by remission only . Therefore let the Pope cast away these vanities of high flown Pride , these Bulls , and vain Titles , and these Royal and more than Royal Dignites of St. Peter , which do not at all agree with the Spirit of Gospel-Renovation . Let the Cardinals , if they be Church-men , cast off this Pomp and Magnificense , which they take possession of beyond the bounds of their calling . But if they be secular Men , let them behave themselves with greater moderation in secular Affairs . If the Bishops , Arch-bishops , and their Collegues , the Abbots , and the Church-governours adorned with their Miters , would be accounted the Successours of the Apostles , and not the Pharisees , let them leave off so to enlarge their Phylacteries , and diminish their Worldly Grandeur and Wealth , wherewith they are too much puffed up , and learn to contain themselves within the bounds of Apostolick moderation that , after the manner of the Apostles , they may grow truly rich in Christ. Christ doth not acknowledge them for Servants , that serve two Master . Therefore if the Monks and Religious Orders would be Christians , let them cease to be Franciscans , Dominicans , &c. If they profess Christ to be their Lord , let them call themselves by his Name , whose profession they have taken upon them , and forsake those Idols , and irregular rules . Christ Iesus in the Gospel could not endure his Disciples , when they did but mutter with one another about the degrees of Dignity . And what else hath this Holy Mother Church of Rome been striving for these many Years ; in raising debates with other Churches , about Primacy , but that she might have the Superiority , and all others be subject to her Dominion . And what other thing are all the Cities , Nations , and People in league with her busied about : Or for what purpose is all this Slaughter and Persecution through the whole Christian World , at this day , but that they may by all means Establish and protect the Dignity of their Mother Church of Rome ? But how these things agree with Charity , and the perfection of Evangelical Doctrine , let themselves judge . But wherefore do I so much enlarge upon this matter ? The reason is , to make it evidently appear , that , when the Tridentines have said all they can , yet the whole concernment of our Salvation and Iustification consists not in our Merits , and Mercinary VVorks , or Integrity of Manners , and Holiness of Life , but in the gracious favour of God : VVhereby he not only renews the Inner-man , but delivers the whole Man , both outwardly and inwardly , from the bondage of Death , wherein he was wretchedly ensnared ; frees him from the Curse , redeems him from the slavery of Satan , and a state of Damnation , forgiving all his Sins , and daily offences , whereby he most justly deserved Eternal Destruction . Now these things appearing very evident , what remains , but that either the Tridentines should lead so Holy a Life , as being weighed in the balance of Righteousness , hath no need of the Pardon of Sins : Or if they cannot do that , let them lay down their Pharisaical Pride , and acknowledge with other Sinners , that all the blessedness , which comes by Iustification , lies only in the mercy of a gracious God , who deals not with us according to our Sins , and though he may justly , yet he doth not impute our Evil deeds to us . As the Apostle teaches us out of that Prophetical Psalm : VVhere the Psalmist explaining the true blessedness of Man , says , Blessed are they , whose Iniquities are forgiven , whose Sins are covered . Blessed is the Man. unto whom the Lord imputeth not Iniquity . Now if the forgiveness of our Iniquities is sufficient to blessedness , is it not also sufficient to Iustification ? But what else is our Iustification , but blessedness ? As Oecumenius bears witness : Blessedness is the highest degree of good things . Which if it be true , what other thing will those Men require , to make Iustification perfect ? To wit , a Supernatural infusion of Grace , as they call it , whereby being purged from all pollution of Sin , we are not only accounted acceptable to God , but in reality are unspotted , and partakers of the Divine Nature : About which matter let us hear the arguing of Lorichius . The force of whose argument consists in this . Argument . Ma. The Spirit of God dwells in the regenerate . Mi. The Spirit of God dwells not where there is any Sin. Con. Therefore no Sin remains in the regenerate . Answer . No Man discovers the deceit of this argument better than St. Paul himself , who complaining of himself , and deploring his misery , could not , according as he desired , totally root out the strength of Sin out of his Flesh , though he was held in Captivity against his will , and yet no Man can say , that he was void of the Grace of God. But let us more accurately examin the reason of the Argument : Which seems to draw its chief force from things privatively opposite ; for Sin and Grace are privatively opposite . Which cannot consist together in the same subject . Whence this Reason of the Argument follows . Argument . Ma. There is no Union of Sin with the Grace of God. Mi. The Regenerate stand in the Grace of God. Con. Therefore no Sin remains in the Regenerate . Answer . Here there is need of a Twofold distinction ; To wit , of Sin , and of the Sinner . For as one Sin is reigning , 〈◊〉 another is not reigning : So there is more then one sort of Sinners . For though both the Godly and the Ungodly Sin : Yet not after one and the same manner : For that Man Sins one way , who rushes upon all manner of Wickedness against his Conscience , and wittingly and willingly perseveres in sin without Repentance ; of whom it is said , Iohn 3. He that worketh unrighteousness is not of God ; And that man sins another way , who is rather overcome by his infirmity , than yields willingly to the sinful inclinations of his flesh , though sometimes he slips into the evil , that he would not : And nevertheless with his mind obeys the Law of God , and endeavouring after Holiness , in the midst of his sins he strives and cries out against them . Therefore I answer with this distinction of the Majon ; which I deny not to be true in those , who living according to the flesh , wallow in all filthiness without measure or shame : Of whom Paul said expresly ; If ye live after the flesh , ye shall die ; but yet it must be acknowledged after the Example of the same Apostle , that the Holy Spirit of God dwelling in us , may consist with infirmities in the Regenerate . And oft-times after this manner the Apostle joyns the Old Man and the New Man in the Regenerate ; the Law of the Members , and the Law of the Mind ; the Flesh striving against the Spirit , and the Spirit against the Flesh ; as when speaking of himself , he testifies : Therefore I my self with my mind serve the Law of God , and with my flesh I serve the Law of sin . As this disease of infirmity , being never idle in the Saints , doth often drive them into great and grievous sins , and brings them to such distress sometimes , that for a season they seem like unto the wicked , forsaken of God , and void of all Faith and Consolation : But God in his infinite Goodness never leaves them so destitute of his Mercy , whom once he hath planted in his Son by Faith , but that he puts his hand under them , when they fall , that they are not broken to pieces ; and again he stretches forth his hand unto them to reduce them from their sins . Though he is greatly offended and angry at their wickedness , yet in his wrath remembring Mercy , he doth not cast them off for ever . This appears evidently by the known Examples of David , Peter , Manasseh , Evah , Adam , Aaron , Miriam , Solomon , and others . And this is the difference between the godly and ungodly , that though both of them fall into grievous sins against their Conscience , yet in this they are distinguished : the wicked run head-long on in their sins , and taking pleasure in them , not only for a while , but through their whole life give themselves up to the bondage of corruption , and take no care to return unto God by Repentance ; but the case is contrariwise with the Godly and Regenerate ; for though they may sin securely for a time , and reigning sin may have dominion over them for the present , yet nevertheless by the Grace of God they are brought to the acknowledgment of their sins , and are recovered by Repentance . Therefore I answer to the Major with this restriction : It were so , except Remission came together with Conversion , without which Divine Grace hath no place in sinners . Now , though Conversion may seem lost for a season by the falls of the Saints , yet notwithstanding the Regenerate are not cast out of the favour of God , in as much as they are not finally forsaken . Otherways if any sin of infirmity should utterly make void all the Grace of God , how was the Grace of Christ sufficient for Paul , when he was buffeted by a Messenger of Satan ? or how is his strength said to be made perfect in weakness ? Moreover , how else is that saying of the Apostle true , Where sin abounded , grace hath superabounded , if Divine Grace hath no union with any , but them that are arrived at perfection ? But here again there arises an Objection out of Iohn ; Whosoever is born of God cannot sin , &c. And what is concluded from hence ? Therefore he that is truly regenerate in Christ , is free from all pollution of sin . The same fallacy returns again , from that which is said in a certain sense , to that which is said simply . If the signification of the word ( sinning ) be taken simply in this place , for any kind of sin , in this sense it is false , which they assume , by a wrong interpretation of Iohn . But if it be understood of those only , who wilfully give themselves up to work wickedness , or through obstinate malice allow themselves in sinning , and resolutely persevere therein ; I confess that which they cite out of the Apostle is true of such ; to wit , that they are not of God , who sin after this manner , which yet cannot be truly said of the regenerate that are born of God. Therefore the difference should be observed , not only of the things which are committed , but much more of those that commit them : For the same disease of corrupted Nature , and inclination to sin , abides in both , which nevertheless the Regenerate suppress by strugling against it , resisting their vicious affections , as much as in them lies . Howbeit they are not so perfect and entire , but that sometimes they wilfully fall into gross sins ; but they do not continue in them , but at length return to God by Repentance : Therefore let us grant that , which neither can be denied , nor ought to be excused ; that both the godly and ungodly , by reason of the common Law of Infirmity are liable to sin ; but yet they differ very much in their purpose and continuance . Solomon knew this difference , and therefore spake of it , The righteous man , though he fall seven times , yet he rises up again ; but the wicked fall into mischief . Perhaps they of Trent themselves will not deny , that there is some natural infirmity common to the godly and ungodly , which makes it possible for them to sin , if they will ; but they deny that the godly can will to sin , because by a voluntary receiving of Grace they are endued with so pure Charity and Innocency , that being polluted with no spot of unrighteousness , they are not only accounted clean and undefiled by imputation and the remission of sins , but are in reality righteous and unblameable by the true possession and exercise of Vertue . But where will they find those righteous men , that dare profess themselves free from all guilt of sin ? As I may speak it of all the other Apostles , so here I would ask them particularly of Iohn , whom they quote , whether they think that he himself should be reckoned in the Catalogue of the righteous , who are not tainted with the least spot of sin ? Let us then hear the Apostle confessing of himself : If we say that we have no sin , we deceive our selves , and the Truth is not in us . Now then , if so great a Disciple of Christ , and one so dearly beloved of him , durst not plead a total and perfect freedom from sin , nor could do so without a Lye , dare those Tridentine Seducers attribute that unto themselves ? and do they suppose that the World can be so blinded by them , that it doth not easily take notice of , and detest their manifest Lyes , Deceits , and Impostures , and so great an impudence in Lying and Deceiving . Pious Reader , what Testimonies of greater Authority dost thou look for ? That which the Tridentines affirm the Apostle denies . If they say true , the Canonical Truth is a Lye : But if it be blasphemy to entertain such a thought , must not they of Trent be Lyars ? What need is there to prove it ? I will express it in a word . The Testimony of Scripture , the Consent of Nature , the Experience of all Ages , the Iudgment of the Learned , the Sayings of the Antient Fathers , the Examples of all the Saints , the general Opinion of all good men , the guilty Conscience of evil doers , the constant Prayers of the Church , her Complaints and Tears , the Rebellion of the Flesh , the wicked Imaginations arising in the Heart , the Deceit of Errours , the Groans of troubled Spirits , the Disturbances incident to a Mortal Life , and Death it self common to all men : Moreover , the constant Confessions of the Papists , and their often repeated Absolutions ; what is the meaning of these so many and weighty Arguments ? What is it that they declare , but that the Righteousness attainable in this Life , is either none at all , or such as Augustin describes , that consists more in the remission of sins , than in the perfection of Vertues ? And lest any should flatter himself with hopes of perfection in this Life , let us hear what the same Augustin commenting upon Iohn infers : Let not sin reign in your mortal body : He says not , let it not be but let it not reign : For , as long as you live , of necessity sin must be in your Members : Yet let the dominion be taken from it ; let not that be done which it commands , &c. And again writing to Macedonius ; Who of us is without sin ? And presently again repeating the same : But who in this Life is without some sin ? But him we call good , whose goodness prevails ; and him we call best , who sins least . Therefore those whom the Lord himself calls good by reason of the participation of Divine Grace , he calls the same also evil , because oftheir infirmities , until our whole man be thoroughly purged from all corruption by passing into that Life , in which we shall sin no more , &c. Thus said Augustin . Where then is that real infusion of Vertues , as they call it ? where are these new Qualities , and that Inherent Righteousness , that hath no need of remission of sins ? for what need is there of remission there , where there is nothing to be forgiven ? For what sin can remain there , where the perfect purification ( as they speak ) of Body and Soul from all pollution of sin , makes us holy , and partakers of the Divine Nature ? Briefly , that I may comprehend the matter in a few words , lest this discourse should grow into too great a bulk , I suppose I have sufficiently , by what I have discoursed at large , cleared these things following : First , what is the nature of true Faith , which causeth Righteousness ; what is its proper Object ; from whence it receives power to justifie , which we have proved by the Scriptures to proceed wholly from its object , that is , the person of him only , in whom we believe . Now because Faith only embraces the person of Christ , therefore it is , that Faith only , upon the account of its Object , and not for the sake of our Vertues , justifies the sinners and ungodly . What sinners are justified by Christ. BUT here there is another thing to be enquired into ; to wit , who are these sinners to whom this Iustification belongs . In which the difference must of necessity be observed : For as it is not every Faith , or act of believing , that procures Iustification , but that only which eyes the Mediatour : So this very Faith doth not belong to all sinners promiscuously . Though all men are sinners by nature , and in many things we offend all ; yet all are not sinners alike . They that have no sense of their sins , no trouble in their Conscience , nor shame for the Abominations they have committed , but run on headlong and without fear into all wickedness ; though they prosess Christ , and Faith in him with their mouth ; yet their heart is void of him ; neither doth this empty profession yield them any benefit . Of which sort of men Christ Preaches in the Gospel , Not every one that saith to me , Lord , Lord , but he that doth the Will of my Father , &c. After the same manner the whole Epistle of Iames treats of these , and such like men , whom he denies to be justified by this counterfeit and hypocritical Faith. But on the contrary , those that sincerely repent and mourn for their sins , and abhorring their own Wickedness , return to Christ with all their Hearts , and receive him by Faith , these only are 〈◊〉 , whom Faith alone Iustifies without Works , according to that well known saying of Paul. And by this means it will not be difficult to reconcile both the Apostles , Paul and Iames , to one another . For as Iames a Servant of Iesus Christ cannot deny but Faith , when it is found in a Penitent and Humbled sinner , justifies him freely without Works , and before all good Works : So on the other side , neither doth Paul an Apostle of Iesus Christ , approve of that Faith , which works not by love , nor admits abominable wretches of profligate lives , to have any fellowship with Christ. Which things being granted , what can the Papists say against this Assertion , concerning justifying Faith ? Or what valuble Author can they produce in defence of their Erroneus Doctrine . Now if to justifie from sins , is nothing else but to absolve from sins , as we have demonstrated out of the Apostle : Is there any that can absolveus , but Christ only ? Or how should he absolve , unless he be received ? Or after what manner , by what Instrument , by what hands must he be received , but Faith only ? And what absurdity is it then for us to profess that we are justified by Faith only ? An answer to those that say the 〈◊〉 of Faith is 〈◊〉 pretending that it opens a door to Irreligion , and Licentiousness . BUT they pretend that this Doctrine is pernicious , and contrary to a Pious Life , and good manners : For , ( as they say ) it encourages Men that are weak by nature , and prone to evil , to sin with the greater boldness . Canisius confirms this : Wheresoever , saith he , Iustification by Faith only is taught , it comes to pass , that usually in such places , Men sin without any fear or shame : And vain Men to encourage themselves in living profanely , flatter themselves with hopes to go unpunished , because they lay hold on Christ by Faith. And it is no wonder says Vega , for what should he be afraid of , yea , what should he not despise and make light of , who is once perswaded , that Faith only is sufficient for his Iustification : And that the Kingdom of Heaven is not shut up from any sin or wickenness , if it were never so great ? Osorius adds his Vote to theirs : If Faith only is sufficient , and if every Action that we do , is unprofitable and defiled , it follows , that all who embrace this imaginary Faith , do altogether neglect good Works , &c. And elsewhere . Therefore you cannot by such Doctrine , exhort a Harlot to forsake her Lust , nor a Thief to refrain his covetous desire of other Mens Goods , nor a wicked Man to depart from his 〈◊〉 but that he should 〈◊〉 this naked and empty Faith only , which is void of all works of Charity ; for by such instructions , he will conceive a strong perswasion , that by this Faith only , he is very dear to God. Than which , what can be more absurd ? Though I grant this to be true , that nothing can be more absurd , than if we say that Harlots , Highwaymen , and Outragious Cut-throats , who breaking the bonds of natural Modesty , give themselves up willfully to all impurity , are acceptable to God by Faith only . I say , suppose we grant this to be true , what follows from hence ? Then Faith only ( as you say ) doth not justifie . O ingenious arguing , worthy of the Roman Mitres . It is true , that such as your Description sets forth to us , are not Iustified by Faith. But what a Connexion is this ? there are many , who by the Preaching of free Iustification , are encouraged to a greater Licentiousness in sinning . Therefore , that which is taught concerning justifying Faith , is false . As if the Truth or Falshood of things depended on the using or abusing of them . What hath ever been so right or good , but evil Men have made it the occasion of Destruction to themselves , or others , by the abuse thereof . If this Argument were reasonable , the Sun might cease to shine , because there are some that abuse his light , to commit the vilest Enormities : And healthful Herbs may cease to be planted in Gardens , because the venimous Spider sucks the worst poyson out of them . The Physician also may cease to Administer Medicines , because there are some found , who after they have recovered their Health , do sometimes commit such things , that it had been better , if they had still lain sick in Bed. Yea , on the Lord's days there are not a few , that through idleness , commit many sins . What then , because they that know not how to use good things aright , take occasion to abuse the time of the Lord's Day to Gluttony and Drunkenness , and to open a door to Licentiousness , should we therefore reject the Lord's institution ? No verily , Human things must give place to Divine , and the usual custom of Men of wicked Lives , must not be your rule to walk by , but that which God hath commanded to be done . Christ commands the Gospel to be Preached to every Creature : Will ye forbid it , though many abuse the Gospel ? But what is this Gospel of Christ , that he commands to be Preached ? He that believeth , and is Baptized , shall be saved . Do you hear that Salvation is simply promised to Believers ; and that it consists of nothing else but Faith , and that Sacrament of Faith ? Will you deny it ? Whether then shall we believe Christ , or you ? So it pleases him to open unto sinners , the Treasures of his abundant grace . And will your envy shut up that from us , which he hath opened ? do you neither enter your self , nor suffer others to enter ? Christ also speaks thus by the Prophet , ye have been sold for nought , and ye shall be redeemed without price : What is the sense of these words , ( without price ) but this , without any Merits of Works at all , that is , your own Merits , but not the Merits of another . What then ? If the procurement of another , hath brought you to death , may not also the procurement of another , restore you to life again ? And in the same Prophet , the Holy Spirit proclaims how beautiful the feet of those are upon the Mountains , that bring good tidings , that publish peace : And yet do you endeavour to stop the comfortable course of Gospel Preaching and in the room thereof , do you obtrude your old erroneous Doctrine of mournful Sorrow , and heartless doubting . You will say , Why not ? For it will be better for Men to be kept in fear , for who will be anxious about the Fruits of Repentance , or his progress in grace , if every Man be sure of his own Iustification , and of the favour of God ? And therefore Masters and Fathers conceal their love towards their Sons and Servants , that by this uncertainty , they may be the more obliged to their Duty : And it must be believed , that God deals just so with his Creatures , &c. Thus said Hosius . Where then is that peace , and joy in the Holy Ghost , if no Man must be assured of the favour of God ? Where are those feet of them , that run upon the Mountains , and bring glad tidings of Peace , if it is not lawful to publish the Righteousness of Peace ? We are not against the Preaching of Faith , ( say they ) but we would not that Faith only should be Preached . That is the only thing that we require , for the cause that we mention'd , because when this form of Doctrine is taught , of necessity the consequence thereof is the Ruin and Destruction of all ( honest Discipline . ) That I may answer this Objection , though it hath been sufficiently answered already , two things must be considered , one whereof belongs to the manner of Preaching , and the other to the truth of the Doctrine . And first as touching Preaching , their Objection is very false : For though we teach that Faith only Iustifies , yet we neglect not to use strong motives to the practice of good Works , and sharp Admonitions , and not only Admonitions , but also severe threatnings , yea , and moreover Excommunications , if need be , to restrain wicked practices . The frequent Sermons that are Preached in our Churches bear witness to this , in which according to our power , we exhort unto Works of Piety , and by the Authority of Scripture , thunder the Iudgments of God , against Harlots , Adulterers , Covetous Persons , Highway-men , Sorcerers , that they may know there will be no place for such in the Kingdom of God and Christ , except they amend their lives . Who was more zealous than Paul , in exalting the Righteousness of Faith ? And who was more Holy in Life than he , or more fervent against the sins of those that walked not after the Spirit , but after the flesh ? The Books of our Divines do evidence the same , in which they discourse no less of Repentance , and good Works , than of Faith , joyning always the one with the other . Therefore as touching the manner of Teaching , you will find , that it is not Faith only , which is Treated of in the Churches and Books of Men of our perswasion . But if the matter of debate between us , be about the cause of Salvation and Iustification , there is nothing more agreeable to sound Doctrine , than that an ungodly sinner is Iustified before God by Faith only without Works . But you may object ; this Doctrine hardens the People in their sinful courses . If you understand it of all , it is false : If of evil doers , that run on in sin against their Conscience , and take no care to restrain their Lusts : As for such , who ever said or taught , that they are Iustified by Faith only ? And yet nevertheless the Truth of this Assertion remains invincible , whereby we affirm that a wicked Man is Iustified by Faith only , without Works , if the Scope and meaning thereof be well understood . Which will be easie , if by adding that , which supplies the room of a predicate , the proposition be made entire . As when Faith only is said to Iustifie , add unto the Subject of this Enunciation , it s own proper predicate , or I may rather say , add the proper Subject of Iustification , and understand aright , who they are , whom Faith only Iustifies without Works , according to the saying of Paul : For herein chiefly lies the ( difficulty ) of this Controversie , Neither is there any thing wherein the Adversaries are more grosly mistaken : And herein they follow the Foot-steps of those , concerning whom Cyprian justly complains , saying , They look at that , which is said in the first place , but regard not , what follows after . They catch at that which we assert of Faith only Exclusively , and think there is injury done to good Works , if Faith only is sufficient to Salvation : But they take no notice what manner of Persons they are , to whom this Iustification by Faith belongs . It is the Advice of those School Divines , to consider the reasons of things proposed , according to their Subject matter , and why then do they not observe their own Rule in this Evangelical Assertion ? Christ affirms it , Paul confirms it , yea , the common practice of life , natural Reason , and Experience , and the Conscience of all good Men proclaim that Ruine comes only from our Works , and Salvation only from Christ. And because we receive this only Mediatour Christ by Faith only , hence it is that we assert it is Faith that justifies believing sinners before God. But let us see what manner of Sinners they are , whom Faith Iustifies : Is it the Rebellious , and Impenitent ? No verily . Then it must be such sinners , as are Converted , and Humbled , and have the fear of God before their Eyes . But there is no fear , that such will continue to wallow in their former filthiness , but on the contrary , they are hereby so much the more stirred up to amend their lives . All Ages have abounded with Examples of those , to whom the Doctrine of free Iustification by Faith in Christ , as it conduced much to their necessary consolation , so it was no hinderance to their leading an holy life . If Charity ( according as the Adversaries themselves do testifie ) is the perfection of the Law , which is the Rule of Life ; I would ask such men , whether he to whom more , or he to whom fewer sins are forgiven , hath the strongest obligation to love either God or his Neighbour ? which of these two mentioned in the Gospel , loved Christ with the greater ardency of affection , Simon the Pharisee , or Mary , that brought with her no good works at all , but a great multitude of sins ? And why was her Love to the Lord more vehement ? but because she had more sins forgiven her ? But let us proceed ; Wherefore were so many and so great offences forgiven her , but for her Faith , which guided her Love ? for she did not therefore believe in Christ , because she loved him , but because she knew him to be the Son of God , her Faith being thereby incited to act the more vigorously , she loved much . For , Love proceeds from Faith , and not Faith from Love. Because we believe therefore we Love , but we do not believe , because we Love-Whence the Lord , regarding more her Faith then her Love , said unto her , thy Faith ( not thy Love ) hath saved thee . How Love and Repentance are concerned in Iustification . BUT You may say , Is Faith alone here ? Is it not joyned together with Love and Repentance ? I grant indeed , that they are all three together in the person of the Believer . But in the Case of Iustification Faith only is regarded : And the other do follow as Fruits and Effects thereof . For as that Woman , unless she had believed in the Mediatour , made known unto her by Faith , she had nevor loved him : So she had never come unto him , as her Physician , unless the Disease of her Troubled Conscience had driven her . Wherefore if we reason aright about Causes , these things follow 〈◊〉 , as Effects and Fruits thereof , but they are no causes of obtaining Salvation . We have spoken of Mary Magdalene , let us now behold the Pharisee , and compare the one with the other . If the Woman that was a Sinner , by her love mericed ( as they speak ) Iustification , What shall we say of the Pharisee ? Did not he also love the Lord ? Would he have gone to him so Courteously , or invited him so lovingly ? or received him into his House so kindly , or entertained him at Dinner so honourably , unless he had been moved with some Affection of Love ? What shall I say of his Faith ? Did he not believe ; being instructed by the Holy Scriptures , in God the Father Almighty , Maker of Heaven and Earth ? Did he not receive Christ as a Prophet ? Now he believing in the Father , and receiving the Son with Affectionate Love , What could be wanting to him , that was necessary to Iustification ? If so be all our Iustification is perfected by Charity ? And yet , I suppose , no Man will say , that this Pharisee was justified by Christ , that is , set free from all Condemnation by this love of his . Why ? Because Faith in Christ as a Saviour was wanting . But suppose he had Faith , and he trusting to his own Righteousness , and being puffed up with Pride upon that account , had begged no help , and imagined he needed no Pardon , would this Faith have availed him to Iustification ? I do no not believe it : But you may say , That is true indeed , and therefore this proves , that Faith only doth not justifie . I answer , and also request the Adversaries , that , laying aside the desire of vain jangling , they would examine the matter according to Scripture and right Reason . Though the manifest Testimony of the Apostle Paul , and the Examples of the Saints make it an undoubted Truth , that only Faith in Christ the Son of God , hath the power of justifying without Works . Yet it cannot open this power upon all ; but only those in whom a fitness is found for receiving the displayings of Divine Grace . Of the Repentance of those that are Iustified by Faith. BUT None are found more fit , than those , that seem to themselves most unworthy , and none less fit , than those , that are most highly conceited of their own worthiness . Seeing we are all Sinners by Nature , nothing can be more reasonable , than that we should acknowledge the filthiness of our own abominations , and cast our selves down at the Feet of Almighty God. And there is nothing that God more requires , than this : Whose Nature , or rather Mercy is such , that he delights not in any thing more , than in a humble Heart and a broken Spirit , as the Psalmist declares : He saveth such as are of a contrite Spirit . And in the Prophet Isaiah , God testifies of himself , that he is the high and lofty one that inhabiteth Eternity , and dwells in the high and Holy place , and also with him that is humble and of a contrite Spirit , to comfort the humble Spirit , and to revive the Heart of the contrite ones . And for that cause he calls aloud in the Gospel , and offers his kind invitations chiefly to such as labour , and are heavy laden , that they may come unto him , and be eased . What is coming to Christ , but believing ? What is it to be eased or refreshed , but to be justified ? Though indeed he calls all , and despises none , that come to him : Yet so it comes to pass for the most part , that none come to Christ as they ought , unless they be pressed and burdened under the sense of their Sin and Misery . And again , that Heavenly Physician is seldom sent unto any others , but such : As the Prophet bears witness , who making a particular description of those , to whom Christ was to be sent , he sets before us the meek , the broken in Heart , the Captives , the Prisoners , the Mourners in Sion , them that are walking in Darkness , and sitting in the shadow of Death , &c. And the Psalmist speaks much to the same purpose , Ps. 107. describing the Mercy of God on this manner . He filleth the hungry Soul with goodness , and such as sit in darkness , and in the shadow of Death , being bound in Affliction and Iron . Though he being sent by the Father , is given to all , yet he is not entertained by all with the like Affection . The Lord himself shews the cause thereof : For , what need have the whole of the Physician ? Therefore as a skilful Physician , doth not Administer his Medicines , but when sickness requires it , so Faith cleanses none , but those , whom Repentance also amends , neither doth the Gospel heal any , but those whom first the Law hath slain , and Conscience hath wounded . And as that is most true , which we Preach by the Authority of Paul the Apostle , that Men are justified by Faith only without Works , so on the other side it is false , which the adversaries assert , that by this Doctrine of Faith it comes to pass , that all care of good Works is cast off , and the reins are let loose to all manner of wickedness : Howbeit if they speak of such impenitent persons as go on resolutely in their Sins , we acknowledge , that such as they , are not justified by Faith , and yet we assert that this is no way prejudicial to the cause that we plead . But if they speak of such , as join Repentance with Evangelical Faith , and therefore stand in need of consolation , if they deny that those are justified by the Faith of Christ only ; they discover themselves to be utter Enemies of the Gospel , and adversaries to Christ. And again if they assert that such penitent believers become worse by this Doctrine , they do therein err exceedingly , and lye abominably . Wherefore that the Mouth of Malice and Slander may be stopped ; I admonish these professours of Divinity , who condem 〈◊〉 this Doctrine of Paul as Heretical , that they would take our proposition , not by halves , but whole , and join the legitimate predicate of the proposition with the subject , that when Faith is said to justifie , they should reckon that is not enough , unless they understand aright , whom this Faith justifies . To wit , none of those that continue stubborn and impenitent in their wicked courses , but only such as acknowledge their Sins with grief of Heart , and being weary of their former abominations fly to Christ by Faith for resuge . But here they take another occasion to cavil 〈◊〉 For if Faith justifies none , but them , that repent , then ( as they say ) Faith only doth not justifie ; but together with Faith a Godly Sorrow , and Mourning for Sin Iustifie also . I Answer , It is true indeed , that Faith is joyned with Repentance , in him that is justified from his Sins . And yet Repentance is no cause of Iustification : As those , that are afficted with a painful Disease , Their pain makes them desirous of a cure , but yet there is no healing vertue in this desire . So Faith and Conversion are joyntly united in the person , that is justified . But as touching the cause of Iustifying , Repentance indeed prepares a Soul for the reception of Iustification , but the cause of justifying lyes altogether in Faith and not at all in Repentance . For the just Iudge doth not absolve him , who hath violated his Iustice , because he is grieved upon that account , but because he believes in Christ , who hath satisfied Iustice , and for whose sake Pardon is promised to such as Repent ; for in him are all the springs of our Iustification . But lest this Discourse should grow too Ample , for if every thing were treated of particularly , it might be enlarged beyond all bounds : Let us come close to the Adversary , ( and Fight Hand to Hand ) that in a Summary Representation it may the more easily appear to the Reader , with what Arguments they defend themselves , what Arguments they defend themselves , what Scriptures they quote , what force and what fallacy is in their Arguments . THE Third Book : A Confutation of the Arguments , Whereby the Adversaries defend their Inherent Righteousness , against the Righteousness of Faith. An Argument taken out of St. Iames. No Dead thing Iustifies . All Faith without Works is Dead . Therefore , No Faith Iustifies without Works . Answer . First the manner of arguing is captious , and transgresses the right Laws of Logick . For the terms therein exceed the due number : For there is a redundancy in the conclusion , by this addition , without Works . For this should have been the conclusion : Therefore no Faith , that is without Works justifies . And that may be well granted without any disadvantage to our Cause . For , suppose we grant , that Faith is Dead , which is not moved with a desire of doing good Works , according to the saying of St. Iames , yet it doth not therefore follow from hence , that no Faith Iustifies without Works . From which two things do follow , worthy of consideration . First , That no Faith justifies , that is not lively : And next , though it abounds in good Works , and never is without them , yet it only without Works Iustifies . This will appear evident by the Example of St. Paul : Who though he was not conscious to himself of any Wickedness , yet he durst not affirm himself to be thereby Iustified . I think nothing hinders , but the whole Argument may be yielded unto , if so be the terms are rightly placed . The Adversaries gather out of the Apostle Iames , that Faith is dead , which is without Works , and herein we do not much oppose them . But what follows from hence ? Therefore , ( as they say ) dead Faith without Works doth not justifie . And I deny it not : But what Conclusion flows from this manner of Arguing ? Therefore only Faith doth not justiste ? Why so ? If no Faith , but that which is lively , justifies , and if it receives Life only from Works , then this is the consequence , that Faith justifies , only upon the account of good Works . I Answer , First , though we grant it is true . that the Faith which justifies us in the sight of God is lively , and always joyned with a Godly Life : Yet , that this Faith justifies and reconciles us no other ways , but upon the account of good Works , is most false . For this is not a good consequence from the premises : Because Faith is not alone in the Life of the Believer , therefore Faith is not alone in the Office of justifying . Or because the Faith that justifies is not a dead , but a lively Faith , therefore it doth not justifie alone without Works : For herein is a fallacy of the Consequence . But you may object ? Whence then is Faith said to be lively and not Dead , but from Works ? Which if it be so , of necessity it must draw all its Life and Vertue from Works . Nay , the matter is quite contrary : For though in the sight of Men , Faith is not discerned to be Lively and Vigorous , but by Works , yet Faith receives not Life from Works , but rather Works from Faith. As Fruits draw their Life and Sap from the Root of the Tree , but not the Root from them : Iust so external actions proceed from Faith , as the Root , which , if they be good , they evidence the Root to be sound and lively , and this is all they do , but they communicate no Life thereunto . And this Life and Vertue of Faith is not one , but Twofold : And it acteth partly in Heaven , and partly in Earth . If you ask what it doth amongst Men upon Earth : It does good to its Neighbour , working by Love. But before God in Heaven it justifies the Ungodly , not by Love , but by the Son of God , whom it only lays hold of , Therefore those Men seem not to have got a clear insight into the Vertue and Nature of the Grace of Faith , that suppose the whole Life thereof to consist in Love , as if Faith of it self could do nothing , but as it receives Vertue and Efficacy from Charity . Indeed both may seem to be true in the External Actions of Human Life , in which Faith lyes like a dead thing , unless it be enlivened by Charity to the exercise of good Works . And hereunto belongs that saying of Paul , whereby he so much commends Faith working by Love , understanding such Works , as Faith working by Love brings forth to the view of a Human Eye . Yet with God Faith hath a far different operation ; for it only , without any reliance upon Works , or assistance of Charity , but trusting to the naked promise of God , and the dignity of the Mediatour , climbs up to Heaven , and gets access into the presence of God , where it does great and wonderful things , combating with the Iudgment to come , fighting against the terrours of Death , Satan , and Hell , pleads the cause of a Sinner , obtains his pardon , absolves and justifies him from the accusations of a guilty Conscience , takes away all Iniquity , reconciles God to the Sinner , appeases his wrath , subdues the power of Death and the Devil , and procures Peace , yea and Paradise it self ; with theThief , that had led a wicked Life , and yet at Death was justified by Faith in the Redeemer . Who would desire more or greater things ? And now so many and great things being done by Faith , let us enquire , After what manner it does them ? Not as it lives and works by Love , but as it lives only by Christ , and relies on the promise : for the Life of Faith , which lives ( before God ) is not Charity , but Christ , not receiving Life from Charity but communicating life unto it , and justifying Works , that they may be acceptable to God , which would otherways be abominable . Unto the truth of this we have a sufficient Testimony given us by Paul : When he says , my Life is Christ ; and again , the Life , that I now live in the Flesh , I live , not by the Love , but by the faith of the Son of God , who loved me , and gave himself for me . And elsewhere speaking of himself , he says , That he was not conscious to himself of any VVickedness , and yet he denies that he is thereby Iustified , as the same Apostle discoursing about the works of Abraham , though they were never so Eminent for Holiness , yet he saw nothing in them , which that Great Patriarch might make a matter of Glorying before God. Hereunto may be added the Arguments of others , that have been strangely wrested out of Scriptures : There are six Reasons principally , which they pretend the Evangelists furnish them with , against the Righteousness of Faith. First , they draw an Argument from these words of Christ , Come ye blessed of my Father to the Kingdom prepared for you : For I was an hungred and ye gave me Meat . Argument . Da. That , which is the cause of blessedness , is also the cause of Iustification . Whom he hath Iustified , them he hath also Glorified , &c. Rom. 8. Ri. Works of Mercy , are the cause of blessedness ; for I was an hungred , and ye gave , &c. Mat. 25. I. Therefore , Works of Mercy , are the cause of Iustification . Answer . I deny the Minor. For Works of Mercy , as they are considered in themselves , are not the cause of Iustification , or blessedness , but rather effects and furits of Iustification : for they are no otherways pleasing to God , but as they are performed by persons in a justified state , and it is by the Faith of Christ , that they become acceptable . For unless Faith go before , and justifie the person of him that worketh , his works are not at all regarded by God , because they do not satisfie the Law of God , being tainted with the corruption of depraved Nature , and come far short of that perfection , which Divine Iustice requires . Wherefore if we will Reason aright about the cause of blessedness , this manner of arguing will appear to be more forcible by . an evident Testimony of Scripture . Argument . Ma. That which is the cause of blessedness , the same is the cause of Iustification . Mi. Remission of Sins is the cause of blessedness and Salvation . Con. Theresore , Remission of Sins is the cause of Iustification . But you may say , What must then be answered to the Words of Christ , who seems to promise the blessedness of the Kingdom as a reward of Works ? You may find an answer to this objection in the Book of Iacobus Cartusiensis , who hath written on this manner . Men do accept and love the persons of others , for their Works that are acceptable , and profitable to them ; but God accepts the Works for the sake of the person , &c. Therefore here there is need of a distinction between the Work , and the person of the Worker . But you may say : Are not Works that are performed in Charity , for the relief of the Poor , pleasing and acceptable to God ? We deny not that our selves : But we enquire into the cause wherefore they become acceptable : Which that it may appear the more evidently , let us examine these words of Scripture ; I was an hungred , said Christ , and ye gave me Meat : I was thristy , and ye gave me Drink , &c. I ask in the first place , who is it here , that was an hungred ? You will say , Christ either himself in his own Body , or in a Member of his Body . Did you then feed Christ , when he was an hungred ? That was Piously done indeed ? Therefore I see and commend what you have done . But I ask , what was it that stirred you up to do it ? Whether was it Charity , setting Faith a work , or was it not rather Faith setting Charity a work ? But what if some other that was no Member of Christ , whether Heathen or Turk had need of your Meat ? Would you in your Charity have fed him ? I doubt of that . But suppose you your self had not believed in Christ but had been an Enemy to him , if you had seen one that belonged to Christ almost ready to perish for hunger , would you have relieved him ? I do not believe so . Why ? Because it is only believers , that feed Christ , but Infidels persecute him . The Lord , was thirsty on the Cross , and he had Vinegar given him for drink ; which was a Hellish wickedness . But why did they give him Vinegar ? Was it want of Love , or was it not rather want of Faith in those unbelieving Pharisees ? Who if they had not wanted Faith , they would not have wanted Charity , to administer help , and Charity , would not have been unrewarded . But let us proceed : Suppose one that is not a believers , whether Turk or Heathen , should refresh a hungry Christian , by giving him of his Meat , as old Simon the Pharisee entertained Christ with a Dinner : And many of the Heathens have been Eminent in offices of kindness and Love. Can the giving of Meat and Drink by any such without Faith merit Eternal Life ? Surely not . But if a believer gives his Christian Brother so much as a Cup of cold Water in his necessity , shall he lack his Reward ? Christ himself says he shall not . Hereby you may see whence it is that our Vertues and good deeds are acceptable to God , and dignified with Rewards ; not for themselves , but for the Faith of him that works them , which first justifies the person before all works . And after the person is justified , his performances are accepted ; and though they are of small value in themselves , yet they are looked upon as great , and rewarded plentifully . Wherefore we deny not , that sometimes in the Scriptures the name of Reward is joyned with Eternal Life ; and that the works of Brotherly Charity may in some sense be called meritorious , if so be these works are performed by persons , who are already justified , and received into favour by remission of sins , and have obtained a right unto the promise of Eternal Life . Not that their works are of such value , that they should make satisfaction to the Law of God , or merit any thing with God ( ex congruo , or condigne ) as they phrase it , either by congruity or worthiness : But they are imputed as Merit by Grace : Not that Eternal Life is due to the works themselves ; but because there are consolations laid up in Heaven for Saints and persons in a justified state , to support them in their afflictions : Eternal Life not being due to them for their works , but by right of the promise ; just as a Son and Heir , to whom his Father's Inheritance is due , doth not merit the right of Sonship by any duties that he performs , but he being born a Son , his duties upon that account are meritorious , so that he wants not a due reward and recompence . Therefore in this Popish Argument there is a fallacy . Another Argument taken from the words of Christ , Matth. 25. Da. HE that doth the will of the Father , shall enter into the Kingdom of Heaven . Ti. It is the will of the Father , that we should do good works , that are commanded in his Law. Si. Therefore , an entrance into Heaven is obtained by the works of the Law. Answer . Suppose we grant all contained in this Argument , what will these Roman Iusticiaries infer from thence ? Therefore ( as Vega speaks ) Faith is not sufficient to Salvation , without the keeping of the Commandments . It is easie to answer him in a word . Let him keep the Commandments according to the exact Rule of the Divine Will , and he shall be saved . But neither he , nor any other man can perfectly keep the Commands of God in this Life : From whence we infer this by necessary consequence , That either there is no hope of obtaining the Kingdom , or else that it lies not in the works of the Law. Now if it be so , what remains , but that finding this is not the way to Heaven , we should seek for another way ; and because there is no door of Salvation opened to sinners in the Law of Commandments , therefore we must flie to another Refuge : But what that Refuge is , appearing to us from Heaven it self , the Divine Will declares unto us , which is not set forth in the Old Law , but in the New Testament of the Gospel . And this is his Will , that every one who believeth in the Son , should not perish , but have Eternal Life . For whereas the Law was weak because of the flesh , God sent his own Son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the Righteousness , of the Law might be fulfilled in us , that walk not after the flesh , but after the spirit . Objection . But here some may object ; Will the Faith of Christ justifie us . in such a manner , that there may be a Legality and Impunity for us to disobey the Will of his Father ? God forbid . The Liberty of the Gospel allows not that ; for it openly affirms , That they , who are justified by the Faith of Christ , walk not after the flesh , but after the spirit . And to this purpose our Lord himself speaks , though not in the same words ; Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the Will of my Father , which is in Heaven . For what is it to do the Will of the Father , ( but as Paul expresses it ) to walk , not after the flesh , but after the spirit ? In which place a perfect obedience to the whole Law is not required to Iustification ; but the meaning of our Lord's words is this , that he requires a Faith which is not counterfeit , nor hypocritical , but upright and sincere ; which doth not only outwardly and with the mouth , make mention of the name of the Lord , or the Temple of the Lord , the Temple of the Lord , as the Pharisees and Hypocrites did of old , but heartily endeavours to walk in the fear of God ; and though it cannot perform all things commanded in the Law , yet it strives , ( as much as in it lies ) to shun all things that are contrary to the Will of God , that , at least , sin may not have the dominion , if it cannot be wholly excluded or rooted out . Thus I understand these words of Christ , To do the Will of his Father , which is in Heaven : For God requires us to do his Will , but does not exact a compleat perfection of Obedience in this Mortal Life . On the contrary , he that makes an outward shew of Faith , and an external profession of the Name of Christ , whilst he takes no care to lead a Life suitable to his profession , but runs on in sins against his Conscience , it is certain , that such a Faith , according to the saying of Christ , profits him nothing , though he boast in the Name of the Lord , as much as he will ; not that Faith without Works doth not justifie before God , provided it be true , and not counterfeit ; that is , if it is received into a heart truly humbled , as seed into good ground ; But because that Faith , which doth not provoke unto Love and good Works ; though it may be boasted of at a high rate , yet in reality it is no Faith at all , but only a shadow , and false resemblance of Faith. And the same Answer may serve for all their Arguments , which they have wrested out of the Sermons of Christ in the Gospel , to defend their Doctrine of Iustification by Works . Of which sort are these next following . Argument . Matth. 7. Many shall say to me in that day , Lord , we have prophesied in thy Name , and in thy Name we have cast out Devils , and in thy Name we have done many mighty works . Then shall I profess unto them , I know you not , depart from me , ye that work iniquity . From these words they draw this Argument . Ce. Whosoever is rejected of Christ , is not justified . La. Every one that works iniquity , though he hath the Faith of Miracles , is rejected of Christ. Rent . Therefore he that works iniquity , tho' he hath Faith , he is not justified . Or thus : We are approved by Christ after the same manner that we are justified . By Works ofRighteousness we are approved of Christ. Therefore by Works of Righteousness we are justified . Answer . I answer to the first . The Minor must be understood with a distinction ; He that works iniquity , is taken two manner of ways in Scripture . Sometimes godly men work iniquity , and likewise wicked men ; for both of them sin ; but they differ in their manner of working iniquity . Godly men commit many things which they hate , and which are truly sins : But because they delight not in them in their inner man , but in their love to Christ , they endeavour with all their might to return unto God by Repentance , God doth not impute their sins to them ; wherefore those sins that are done away by remission , are not reckoned for sins . But the case is far otherways in those that are wholly bent upon the fulfilling of the lusts of the flesh , and continue in them with delight and satisfaction . And unto them belongs that sentence of Christ , whereby he commands all that work iniquity , to depart from him . As touching the second Argument , it is a fallacy ( a non causa , pro causa , as we call it ) if our Vertues were of sufficient efficacy to merit the Grace of God , there would be some ground for that which they infer . Now our Works being such as have always need of Mercy , and never satisfie the Law of God , nor bring Peace to the Conscience , nor support us under the stroke of Death , or the weight of Iudgment . How evidently doth it hence appear , what we should answer to this Argument ? Good Works are pleasing to God ; I grant their assumption . But first the person must please God , and be reconciled to him , that so his works may please and be acceptable ; for the person being once reconciled , the works from thence derive their dignity . I acknowledge therefore that works of Piety are pleasing to God , but yet only as they are performed by persons reconciled and justified . But if the manner , how they that do good works , are reconciled , be enquired into , they do not obtain Reconciliation by works , but before all merits of works ; for works go not before him that is to be justified , as a cause thereof , but always as an effect follow him that is justified . As fruits , if they be good , they receive their goodness from the Tree , whence they grow , but they are not the cause why the Tree is good . So in like manner we grant with Augustine , that the righteous have great merits . But it comes not from their merits , but from another caufe , that they are righteous . So Iacob was beloved of God , before he had done either good or evil . What did David before he was anointed King , to deserve so great a dignity ? The same may be said of Abraham , of whom we read in sacred Records , how great things were promised to him , when first he was called away from his Fathers house : But the Scripture gives us no account of any merits of his , as if thereby he had Right unto so great preferments . What shall I say of Adam ? did he not first lose Paradise , before he received the promise of recovery ? And God had respect unto the Sacrifice of Abel . What is your Opinion concerning this ? Did the worth of his Oblation procure him this favour ? Or shall we say there was some other thing that made his person acceptable to God , before he had any regard to his Sacrifice ? If you cast your Eyes about upon all the Histories of the holy Scripture , and take a view of all the Generations of the People of Israel , when God in his great goodness did bear with all the provocations of that People , can you discern any thing in their works , that merited so great long-suffering , and patience ; or should we say that it was only for the sake of Christ , that was to be born of that Nation ? In like manner it may be said of the Church , which though it hath been in so many dangers , and compassed about with so many troubles and snares , yet it continues firm notwithstanding all this opposition , in spite of the very Gates of Hell. Wherefore is it thus ? Is it for its own merits , or should we account the Grace and Power of Christ to be the only procuring cause thereof , and no strength nor merit of ours ? Now it is evident to every reasonable man , that the same thing , which is the cause of Preservation , is also the cause of Salvation to the Church , which consists not in our Works , but only in the Faith of Christ , and his free Bounty . An Argument out of St. Iames. Not the hearers of the Law , but the doers shall be justified . Not the hearer of the Law , but the doer shall be blessed , Iames 1. Mat. He that heareth my words and doth them , &c. Therefore not Faith only , but Deeds do justifie . I answer . The Argument may be granted if the Minor be rightly added with the Inference , which we shall set down here , that the Argument may appear in its perfect form . He is righteous that by deeds fulfils the Law : No man by deeds fulfils the Law in this life . Therefore no man is justified by deeds in this life . The Minor is evident by the Authority of the same Apostle Iames : Whosoever shall keep the whole Law , and offend in one thing , is guilty of all . There is none in the Land of the Living , but fails in some thing . Iames 2. Yea there is no man that offends not in many things . Therefore no man in this life fulfils the Law of God , no not Iames himself . Let us now consider the words of Christ that are cited out of the Gospel : He that heareth my words , and doeth them , &c. Who doth not clearly apprehend the mind of Christ in these words ; for it is manifest that his design was , to rebuke the counterfeit pretences of Hypocrites , and thereby to stir up the minds of his own Disciples to the power of Godliness , and sincerity in their profession ; which he doth in more than one place , and not without weighty reasons . For , as nothing is more detestable , so nothing is more usual , than for false Hypocrites to be covered with a Vizard of Holiness , who having no experimental knowledge of the things which they profess , nor drawn unto God by Effectual Calling , nor taught by his Spirit , being ignorant of God , and strangers to the practice of Holiness , do make a great shew amongst all men , outwardly pretending to that , which they are not indeed , but would seem to be , who take little or no care at all , to be any way instrumental for the Glory of God : But their chief endeavours are to encrease their gain , and satisfie their ambitious desires , that they may be great in this World , and get applause and renown amongst men . Such a frame of spirit is in most Hypocrites . But the great searcher of hearts , who looks into every dark corner of the Soul , and discerns all the most hidden imaginations , is not unacquainted with their Hypocrisie , and there is nothing more abominable unto him . Therefore our Lord , in giving Instructions of Piety to his Disciples , strictly commands , that such as take upon them the profession of Faith in his Name , should not only make shew of it in words , or account it enough to encline their Ears to his Doctrine , but also practise it in their Lives ; and endeavour , as much as in them lies , to walk suitable to their profession . By what I have said it may evidently appear , that these words do not express the way how we are justified , but they only declare , what manner of men they ought to be , who are Iustified , and have obtained a right to the Heavenly Inheritance by Faith and free Grace . Another Argument . The Foolish Virgins were shut out of Heaven , not because they wanted Faith , but because they neglected taking Oyl in their Vessels . Mat. 25. The same appears in the slothful Servant . Therefore : The Kingdom of Heaven is due to good Works , and not to Faith. Answer . The Consequence must be denied . For this is the true consequence thereof : Therefore Men are justly shut out of Heaven for Evil deeds and Impiety . For though a slothful and lazy Servant ought to be shut out of the House , yet it doth not therefore follow , that the Inheritance must needs be due to him that faithfully and diligently performs his duty . The Kingdom of Heaven is given to faith , not to duties , by way of gift , not by way of bargain , not for merits , but freely . And though faith in the mean while is not idle , but diligently exercises it self in the ways of Holiness , yet the possession of this great benefit should not therefore be attributed unto Works ? suppose an adopted Son , in managing well his Father's Goods , shews himself a faithful Steward in his Father's House ; is not his Father's Inheritance bestowed upon him , of free gift , notwithstanding all this care and industry ? Moreover that is not true , which is denied in the Antecedent , that the foolish Virgins were not shut out for want of Faith. For had they had true Faith , they would not have wanted provision of Oyl . For Faith , that is lively , cannot be slothful : Therefore in Scripture these Epithets are given to Faith. 1. That it is true and not feigned . 2. It is sure and not wavering . 3. One and not diverse . 4. Lively , and not dead . 5. Great . 6. Fervent , and not luke warm . 7. Laborious and not Idle . 8. Strong . 9. Couragious and not fearful . 10. Stable and not unconstant . Another Objection taken out of Iohn 5. They that have done good , shall come forth unto the Resurrection of Life , and they that have done evil unto the Resurrection of Damnation ; and again , Rom. 2. Every Man shall be rewarded according to his Works . The Argument of the Adversaries , taken out of Ioh. 5. Rom. 2. Therefore , the Salvation or Destruction of Men depend on their Works , and not Faith only . If any Man desires to see this Argument in a Syllogistical term , he may take it thus : There is no Iustification without Works , where there is a reward given according to Works . The Iudgment of God rewards according to VVorks . Therefore , there is no Iustification ( in the Iudgment of God ) without VVorks . Answer . As there is nothing more sure than the Words of Peter , in which he affirms , that Christ is appointed Iudge of the Living and the Dead , so also that is a truth , which is asserted by Paul : That we must all appear before his Iudgment Seat , who will render to every Man according to that , which he hath done , whether Good or Evil. Therefore you say , Not Faith but Works do justifie , which are the procuring cause either of Salvation or Destruction . But this is not the consequence of the Words of the Apostle , nor the sense of that Scripture . But , if we Reason according to the mind of the Holy Ghost in these places of Scripture , we must rather draw these consequences from them . Seeing such a Iudgment is approaching , as will bring every one to render an account of their Lives , therefore no Man should flatter himself with hopes , that any of his offences either in words or deeds will go unpunished , but every Man should so frame his Life , that Faith and Holiness may be jointly united together , and not separated from one another . And this is a truth , which many now a days have need to be admonished of , not only Papists , but also Protestants , who make profession of the Name and Faith of Christ , but yet notwithstanding , they so behave themselves as if they thought an-outside shew of Religion were sufficient , and as if they did not look for Iudgment to come , they are so void of care to walk worthy of that Holy profession , giving themselves up against their Conscience to all uncleaness with greediness , whereby they both greatly provoke the wrath of God , and put themselves in dreadful danger of the loss of Eternal Salvation . Against such Men as run on into open wickedness , without measure or remorse , we may by better consequence draw this inference . We must appear all of us before the Iudgment seat of God , where account will be taken of all the Actions and Practice of our Lives . Therefore , let every one that hath regard to his own Salvation , endeavour according to his power to lead a Life suitable to his Profession , and without Hypocrisie , to join a good Conscience with a good Faith. For the word of Truth hath told us : They that have done Evil , shall come forth unto the Resurrection of Damnation . But are such Scriptures contrary to Iustification by Faith , in such as together with the profession of faith in Christ , joyn the fruits of Obedience ; which though it is not perfect upon all accounts , yet it is yielded in sincerity and uprightness of Heart , according to their weak power , and capacity ? Which though it comes far short of the compleat perfection of the Law , yet nevertheless our Iustification is full and perfect in the sight of God : For what is defective in our Works , he supplies by his own imputation , thro' faith in his Son , which Faith is imputed to us for Righteousness , not for our working , but for our believing : for though the abominable rebellion of wicked Men , who walk not after the Spirit , but after the flesh , brings upon them the Iudgment of Condemnation , yet this continues to be a truth : The Iust shall live by Faith. And he that believeth in me shall never perish . But you may say , The Sentence of the Iudge remains evident and uncontroulable ; which promises the Resurrection of Life , to them that lead a Godly Life . I answer , It is very true , which the Lord says , but the conclusion drawn from hence is very false . For in these Words Christ joyning the Fruit and the Tree , Persons and things together , gives the comfortable hope of Eternal Life unto his own Servants , who according to their power , labour diligently in the Gospel : Not thereby determining what their Works deserve , but shewing with how many , and great rewards he will crown their labours ; who have suffered any thing for his Name . But those Men contrariways arguing from the concrete to the abstract , and dividing things from persons , conclude amiss by this Enthymema . They that are believers in Christ , exercising themselves diligently in all Holiness ; shall be received into Eternal Life . Therefore , Good Works are the cause of Eternal Life . To this I may make a brief and easie Answer . Answer . I deny the consequence : for it is a Fallacy ( a non causa pro causa ) for in the antecedent the works of the godly are brought in as effects , but in the conclusion as a cause : whence there is no sound conclusion from the concrete to the abstract . For it is no rational arguing , because believers living Holily receive the gift of Eternal Life , therefore their deeds merit Eternal Life . Iust as if a Man should reason on this manner ; a Wife being Obedient to her Husband , is admitted to be a partaker of all his Goods : Therefore her Obedience is worthy of a share in all his Possessions : A Son being Obedient to his Father , is received for his Heir , therefore his Obedience deserves the Inheritance . VVorks are evidences of faith in Christ , but not the cause of Salvation . Iust as a Tree , that brings forth Fruit , if it hath any goodness in it , receives it not from the Fruit , but the Fruit hath all its goodness from the Tree . In like manner the works of the Godly , have nothing , that they can claim a right unto in Iudgment : If they find any favour or reward , that is not due to them , but partly to Mercy , and partly to Imputation for the sake of the Mediatour : to Mercy , which pardons Evil deeds : to Imputation , which puts a great value upon good VVorks , though of very little worth in themselves , and crowns them with rewards : So that all the praise belong , not to Men , but to God : Not to Righteousness but Grace , not to Works , but Faith , not to Iudgment , but Mercy . But you will say , Shall we not all come to Iudgment ? Must we not all appear before the Tribunal of God ? It is true , we shall all come : But Augustin tells us of a twofold Iudgment , one of condemnation , and another of discretion , whereby the Goats shall be separated from the Lambs , and not Lambs condemned with the Goats . It is an Article of my faith , that we shall all of us come to Iudgment , but I do hope the Elect of God will not come into the Iudgment of Condemnation . And here we must carefully distinguish between the Lambs and the Goats ; between those that are united to Christ by Faith , and the damned crew of Unbelievers . For though in this just Iudgment of God , every one shall give account to God of all their Works . And there is no doubt but a reward will be given suitable to every man's Works ; but in a far different manner to the one and the other . For they who seek for Salvation not by Faith , nor the Imputation of Christ's Righteousness only , but by the Works of the Law ; they shall receive a reward according to the desert of their deeds ; upon this condition , that they shall live by the Sentence of the Law , if they fulfil the Law as they ought ; but if not , what else must they expect , but that , according to the just Decree of the Law , no violation thereof should be found so small , as not to make the sinner liable to Condemnation , and justly so . For he that hath no power in himself to obtain Righteousness , and is not willing to receive it , when it is offered by another , if he suffer the punishment due to his sins , let him not accuse the Law of unjustice , but himself of unbelief . On the contrary , they that by sincere Faith are converted unto Christ , if they have committed any evil thing ( for who among the holiest that is ) can run through his Race without a fall : Their sins can do them no hurt in the Iudgment , which are already done away and pardoned before the Iudgment by Faith and Repentance . And besides this , if they did any thing well , and worthy of praise , they receive an everlasting Reward , not for the merit of the Work , but according to free Imputation , whereby God in his Infinite Mercy sets such a value on the works of them that believe in his Name , though they are vile and contemptible in themselves , that he rewards them with the recompence of the promised Inheritance , not for any merit of theirs , but according as he hath promised it freely in his Son. Now there being a twofold manner of Divine Iudgment ( as we have shewed out of Augustine ) one , belonging to the Iustice of condemnation , and another to the Mercy of Separation . According to this diversity of Iudgment , we must distinguish between those that are to be called before this Tribunal of the great Iudge ; for all of us must be called and presented before it ; but the distinction between those that shall appear must be observed : For though we are all sinners by Nature , and in the practice of our Lives ; yet we are not all sinners after the same manner . There are some whose sins are already forgiven by Faith and the free Grace of God ; and there is no doubt but the Mercy of Separation will deliver such from the Iudgment of Condemnation , because there is nothing that can be justly alledged against them . For who shall lay any thing to the charge of God's Elect ? it is God that justifies , who is he that condemns ? Or , how can they in Righteousness be called to Iudgment for these things , that were pardoned by the Iudge himself , before they were brought under the Tryal of Iudgment ? For the offence being taken away , the offender is not liable to Iudgment : Wherefore no Sentence of Condemnation should affright those that are in Christ Iesus . What Law can hold them guilty , that are not under the Law , but under Grace ? And again , there are others , that having passed their days in all manner of wickedness and abominations , at their departure out of this Life , carry with them a guilty self-condemning Conscience unto Iudgment . Of which sort of Monsters this World hath been very fruitful : Such as Epicurus , Diagoras , Lucian , Sardanapalus , vain glorious Boasters , implacable Persecuters and Murderers of the Saints ; and such like : Who , though they may flatter themselves in this Life , as if they were safe and out of danger , yet they will find to their sorrow , that there is a Iudge before whom they must unavoidably appear , and give a strict account of all the actions of their Lives . Therefore as touching the Iudgment of the Evil and the Good , as I deny not that it is certainly true , the Lord will judge the Living and the Dead in Righteousness and Equity : So , if they understand it of the Iudgment of Condemnation ; I answer , as the Lawyers use to say , The Exception limits the Rule . For though this Iudgment is to be general , yet if it be taken for the condemnatory Iudgment , the general Rule is of force , excepting those things that should be excepted . But what this Exception is , and to whom it belongs , it appears evident enough by the distinction of separation , mentioned by Christ in several places : He that hears my Word , and believes in him that sent me , shall not come into condemnation , but shall pass from death to life . And again , where the Lord fore-telling the time of his coming to Iudgment , says thus ; When these things begin to come to pass , look up , and lift up your heads : And presently gives the reason thereof ; for your Redemption draweth near . Wherefore did it please him to make mention of Redemption to his Disciples without naming of Iudgment ? Certainly it was , because , as Paul speaks , There is no Condemnation to them that are in Christ Iesus , as on the contrary , there is no Redemption to those who live without the Faith of Christ , in slavery to this World and the Flesh. And elsewhere the Lord , when he turned himself to his Disciples , and could promise them nothing that was more glorious and magnificent , he said unto them , Ye also shall sit upon Thrones , judging the Twelve Tribes of Israel . Moreover Paul writing to the Corintbians , says , Know ye not that the Saints shall judge the World ? And yet breathing forth something more glorious , he exalts Saints above the highest pitch of worldly dignity adding further : Know ye not that we shall judge the Angels ? If the Saints shall be judges , how should they be judged in this Court of Iudicature , in which they have something to do , but nothing to fear . Whether the Iudgment of God is terrible to the Saints . THerefore let Canisius produce what he can answer unto these Scriptures ; for it is his Opinion , that all men should be possessed with fear of Iudgment . These are his words ; Not only Sinners , but also Saints themselves are oft-times affrighted at the fore-thoughts of Iudgement . Thus the Iesuit speaks in his own Dialect . But let us hear what Scripture-proofs he brings to maintain his Assertion . Hence , saith he , David feared , and with great fervency breathed forth this Petition : Lord , enter not into Iudgment with thy Servant . In like manner Iob feared , though he was innocent ; What shall I do , said he , when God ariseth to judge , and when he visiteth , What shall I answer ? For destruction from the Almighty was a terrour to me , and because of his greatness , I could not endure . I was afraid of all my sorrows , for I knew thou wouldest not hold me innocent , &c. To this Objection , I answer in short ; Who knows not , that , in us , and our Works , there is nothing whereof we ought not to be greatly afraid ? So David , and Iob , and all the Saints ; the more they call to mind the actions and practice of their Lives , the more they are surprized with the fear of Divine Iudgment , and repose the less confidence in themselves . But this doth not at all abate our rejoycing in Christ Iesus ; so that relying upon the never failing Promise of God , and being assured of the remission of our sins , we strive against this fear as much as we can . Howbeit we cannot be so perfectly rid of this fear , which is placed in our Nature , but that it will sometimes return and cause trouble to the most eminent Saints . But that , which sometimes happens through infirmity , is one thing , and that which always becomes the Saints to do , is another . So David and Iob before the return of spiritual comfort , were in terrour , but , after God had restored unto them the joy of his Salvation , all fear vanished away . Canisius in saying , the Saints should be possessed with the fear of Iudgment , does , what in him lies , to root out all the assurance of Faith out of the minds of the godly , and to make the Promise of God , and our fiducial relyance on him , utterly void , and of none effect . Does Christ encourage us to lift up our heads for joy of the approaching Redemption , and yet dares Canisius command us to hang them down for fear of Iudgment ? Doth Paul promote the Saints unto so high a pitch of dignity , that he places them on the Seat of Iudgment together with Christ. as his Assessours and Assistants . And yet must Canisius thrust the godly down as low as the ungodly , to render a strict account of all the transactions of their Lives ? The holy Spirit in the Souls of Believers , with fervency breaths after Christ , crying , Come Lord Iesus , come quickly ; Should Canisius then endeavour to quench those holy desires by unbelief and distrustful fears ? The Sacred Writings of the holy Apostles call the Spirit of the Saints , a Spirit , not of bondage to fear , but a Spirit of Adoption , whereby we cry Abba Father ; and yet hath Canisius the Iesuit the impudence to call back the Saints from a Spirit of Liberty , to a slavish Spirit of Bondage ? Is this any society with Iesus ? Paul desires to be dissolved and to be with Christ. All Believers in Christ desire the same being afflicted in this Life . For all that desire to live godly in Christ Iesus , shall suffer Persecution in this present evil World. The Souls of them that were slain , under the Altar , are greatly longing for the coming of this Iudgment : But , as for Canisius , he would persuade us to be afraid of this day , and not to wish for it , and love it , as the Apostle Paul teaches us . Iohn in the Revelation bids us rejoyce , because the Marriage of the Lamb is approaching , but the Iesuit bids us mourn . The Lamb's Wife cloaths her self in fine Linnen in token of her joy ; but Canisius would have her cloathed in Sackcloth . Nevertheless I deny not the truth of that , which he gathers out of Bernard , Gregory and Augustin concerning the dreadful severity of this Iudgment , than which I know that nothing can be more terrible to them , that seek Salvation by the Righteousness of the Law , without flying to Christ for refuge . But on the other side , we ought not to abate the comfort , nor discourage the fiducial reliance of Believers in Christ , who are planted in him by Faith. Though they acknowledge their own imperfections , yet they strive against them , and endeavour daily , according to their power , to make some progress in Holiness . And therefore , as there is nothing in their good Works , whereof they may boast ; So also there is nothing in their evil Works ( being now forgiven ) which they have cause to fear . Let us now proceed to the other Arguments of the Adversaries . Argument . If there are no merits of Works , then that saying is false ; Thou shalt render to every one according to his Works . But the Consequent is false , therefore also the Antecedent The Minor hath been answered already by making a distinction of persons : For there being a twofold sort of men , to wit , Such as are in Christ , and such as are out of Chrst , there must be a different Iudgment made of the one and the other . First ; Those that are in Christ , being united unto him by Faith , the Iudgment of God uses to begin with them in this Life . As touching the Life to come , the Lord hath made this Promise concerning every Believer ; He shall not come into Iudgment , but hath passed from Death to Life . Secondly ; Suppose we grant , that the Elect of God shall be called to Iudgment , the account that they shall then make , will be very easie , who have Christ for their Righteousness . Whence it follows by necessary consequence , that this Iudgment will be to them a Iudgment , not of Condemnation , but of Absolution . Thirdly ; Sentences of the Law belong properly to them that are under the Law ; but as for such as are regenerate by Faith in Christ , because they are not under the Law , but under Grace , the Law hath no dominion over them . Fourthly ; Whereas it is said , That every man shall receive according to his works ; those works are either good or evil : If good , they are good upon the account of Faith only , ( for what is not of Faith is sin ) and so they are beyond all danger : But if evil , either they are forgiven , or not forgiven . If they are forgiven through Faith and Repentance , they are not called to Iudgment : If not forgiven , it is , because they want Faith , and so they are the works of the Unregenerate . Whence it follows , that this Iudgment of Condemnation doth not at all belong to them that are regenerate by Faith , but them that are unregenerate . Another Objection . That place in Mat. 22. concerning the wedding garment is objected . The King entring into the Marriage Feast , saw a man not having on the wedding garment , &c. I wonder what those Papists can find in this place of Scripture to cover the shame of their own nakedness , when there is nothing , that less advantages their cause , or weakens it more . The wedding garment , say they , signifies Charity , from whence they form this Argument . They that have on the wedding garment , are admitted to the Marriage Feast . Charity only is the wedding garment ; Therefore , they that are adorned with Charity , are admitted to the heavenly Marriage Feast . An Explication of the Parable of the Wedding Garment . THE Minor must be denied : Though works of Charity are of no small advantage , to adorn and beautifie faith in the exercise fo Civilty and Morality ; yet a Garment suitable to the Heavenly Marriage-feast , cannot be made of such Cloth ; but of other Materials . What that is , whereof this Garment must be made , Paul the Apostle teaches us , Put on the Lord Iesus Christ. And again , whosever of you are Baptized , ye have put on Christ. Because we put not on him by Charity , but by Faith only ; Therefore faith is the Garment , made white with the Blood of the Lamb , which Cloaths us for this Marriage-feast , not Charity , nor the filthy ragged apparel of our Works . Which that it may appear the more evident , let us diligently consider both the Parable and the signification thereof . First , He that compares our great happiness in Christ to a Marriage-feast , How could he more significantly set forth that , which is the most joyful of all things ? For what is more joyful , or suitable to Mirth than a Marriage-feast ? Where all things resound with Ioy , and Dancing , where there is no sign of Sorrow , where no Lamentation is heard , no Tear is seen , yea all Tears are wiped away from the Eyes . Unhappy is he , that partakes not of the great felicity , and unspeakable Ioy of this blessed Marriage-feast . He that unworthily dishonours it , deserves to be abhorred , and he that disgraces it with Sackcloth and Ashes , or any other Garment , and comes to it without the wedding-garment , is not worthy to enjoy so great a blessedness . Now consider , besides the joyfulness of the time , the greatness of the benefit ; both which are Infinite and Eternal . For as there is no firmer , nor nearer Bond amongst Men , than that of Marriage : So nothing is more Divine , nothing is more Glorious , than that Bond , whereby the Miserable , and Mortal Daughter of Adam is joyned unto the Immortal Son of God , the frail Church to the Heavenly Bridegroom , that they both become one flesh , and have God to be one Father to them both , and have the same Family , the same House , the same society of Life , and the same possession of all Goods . Which thing is so exceedingly wonderful , that it surpasses all human understanding . Iust as if a great King , being desirous to shew forth the Riches of his munificence should invite Beggars , and the Blind , and the Cripple , and every one that was least worthy , and entertain them with a Feast , and enrich them with abundance of his best gifts ; Is it possible , that any Man among them durst imagine , that this was due to his own Vertues , or Merits ? It remains that we should view the Guests themselves , and also the garments of the guests , whom he invites to this Marriage banquet , and not only invites , but compels them to come in . Call the Poor , saith he , and the Lame , and the Blind , and compel them to come in , that my House may be filled ? Who are these Poor , and Blind , and Feeble , and Naked , but such as have no provision of their own Works ? Who have nothing in themselves , whereof to Glory , but only in the Lord. Such as were the Publicans of Old , and Sinners of the Gentiles , and Pagans , concerning whom Paul Discourses in words of great weight . The Gentiles that followed not after Righteousness , laid hold on Righteousness , that is , the Righteousness that is of Faith. But contraryways , Israel that followed after the Righteousness of the Law , attained not thereunto : Wherefore ? Because they sought it not by Faith , but as it were by the Works of the Law. How great stupidity then and abominable impudence is this in vain glorious Men , who being by Nature wretched , and Blind , and Naked , and most miserable Beggars , notwithstanding all this , are exalted to the highest dignity of union with God , and that not for any merit of their own , but the free donation of Christ , that yet they neither acknowledge their own nakedness , nor testifie their thankfulness to God for the Riches of his Grace , but think themselves abundantly beautified with their own ornaments , and sufficiently furnished with merits to attain unto Righteousness : But what a Righteousness is this of theirs ? If it be the Righteousness of Works ? Who then are those poor and needy , that are admitted to the Marriage ? They that are adorned with the beauty and glory of Merits , and abound with Riches of good Works , How can we account such to be poor , and blind , and lame ? And if they are said to be compelled to come in , where is the free will of the Tridentines ? Or its co-operation ? But on the contrary if by the poor here be understood such as have no good works that can commend them , nor any help of free will , that are decked with no ornaments , but are admitted , or rather drawn to the Marriage-feast by the grace of Christ only , How then can Charity abounding with the works of the Law , be truly called the Wedding-garment ? Howbeit , I know there are some great Divines , that rather approve of this interpretation , that the wedding-garment here mentioned Should signifie Charity . But when I consider exactly the circumstances of the Parable , if without offending those , that have better Iudgments , I may freely profess , what is my Opinion , I do rather suppose , that our Lord's design was , to signifie the same , that Paul the Apostle expresly speaks of himself , that I may be found in him , not having my own Righteousness , which is of the Law , but that which is through the saith of Christ ; the Righteousness , which is of God by faith . And if we are not blind , we all see evident proof of the same , not only by words , but by the example of the Israelites . Wherefore if none are entertained in this Marriage-feast , but they that have on the wedding-garment , and if Israel that followed after Righteousness is said to be rejected upon no other account , but because they sought it by works , and not by faith ; can it be doubted , that this Nuptial ornament consists not in works , but in the faith of Christ ? I know , there are many kinds of garments , as also there are many differences of things , of Men , and of places : But all things agree not with all places , nor with all Kingdoms . One thing is suitable to a Court of Iustice , another thing to a banquet . Iudges sitting on the Bench , and Guests at a Marriage feast , do not only differ in the frame of their Spirits , but also in their outward Garb. A suitableness of things , places and times , should be observed . The Law hath its own Kingdom , and Christ also hath his ; and both have their own Inhabitants : As the Kingdom of the Law receives none but the righteous ; so the Kingdom of Christ rejects none , though they be wicked , if they are brought to Repentance by believing . And though both Kingdoms belong to God , and are under his dominion , yet the manner of administration of both Kingdoms is not the same : For in the dominion of the Law God was pleased to manifest his Righteousness ; but the Kingdom of Christ is the gift of Grace and Mercy : And as by the free gift of God it is offered to all that believe , so it receives none but such , as are glad , freely and willingly to embrace the Grace offered . And for the same reason chiefly , this Kingdom of Christ is by a very fit similitude compared to a Marriage Feast and a wedding garment : And not without cause ; for if in a Marriage Feast all things abound with mirth and joy , how much more should we rejoyce , and be glad in Christ , by whose procurement we obtain the manifold riches of Everlasting Salvation and Glory ? Therefore what remains , but that we should with thankful hearts gladly receive these great benefits , of our dear Saviour ; and especially because by the wedding garment , in this place , nothing else can be understood . For as a wedding garment is a token of the joyfulness of the mind at the Marriage Feast ; so by this weding garment is signified with what joy and gladness , with what holy reverence and thankfulness , the Guests of this Banquet will enjoy the heavenly benefits . Whereunto the Apostle exhorts more than once with so much vehemency , that we should not be over-sollicitous for any thing , but always rejoyce in the Lord , and glory in nothing , but in the Cross of our Lord Iesus Christ , praising God in our hearts , as it is expressed in that sacred Hymn ; Not unto us , Lord , not unto us , but unto thy Name give glory . But how do those superstitious Papists glory in the Lord , who trust to their own Works , whose rugged and burdensom Religion consists wholly in Watchings , Vows , Ordinances of Men , sleeping on the ground , and such like hardships , and an affected austerity of life . But let us proceed to the Arguments that remain . Another Argument . There are also many other Scriptures , which they have wrested abominably for the defence of their Opinion about Inherent Righteousness . As for example , where the Lord says , That he came not to destroy the Law , but to fulfil it : Hence they infer , that all that would be saved , must of necessity keep the Law. That I may answer this Objection , I acknowledge that saying of the Lord to be very true , and I know what he professed in words , he performed in the practice of his Life : For he came not to destroy the Law , but perfectly to fulfil it , and that not so much upon his own account , as upon ours . But it is not therefore a right consequence , which they draw from an ill formed Argument . Argument . Christ came not to destroy the Law , but to fulfil it . Therefore there is no Salvation to any , but those that perform the Law. This is a false consequence ; for there is more in the conclusion , than in the antecedent : For this should have been the conclusion , Therefore should we diligently endeavour to fulfil the Law , according to his Example , especially in those things that belong to us ; for we are not subject to the same Ceremonies of the Law , that he was : As when he was circumcised , and went to the Feast at Ierusalem thrice a year , abstained from things that were ceremonially unclean , and from things strangled , and blood , and celebra-ted the Passover according to the Law ; and many things of that kind , whereunto we are not now obliged . But , though it be very true , that he came to fulfil the Law ; yet we are not therefore obliged to the fulfilling of the Law , as a thing necessary to our Salvation . For the Office of Christ is distinguished by a twofold end : For he was sent by his Father partly for this purpose , that in our stead he might yield perfect Obedience unto the Law , to which impossibility we our selves had a woful Obligation , and that he might stir us up unto Vertue by his own Example ; but the Office of the Mediatour consists chiefly in this ; That he hath delivered us from the dreadful Curse of the Law , and by his Death made full satisfaction to Divine Iustice for all our Debts , and translated us from our bondage and slavery into a blessed state of liberty : Which makes us now to rejoyce in the hope of the glory of God. Therefore it is seasonable here to give notice , that they who upon this account take Christ for a Law-giver , as if he had been sent by God for no other cause but to make new Laws in the World , are in a great Errour : For though he made a sound and right Interpretation of his Countrey Laws , which were commanded by God , and given by the Ministry of Moses , yet he was not sent principally for this purpose , to make new or old Laws , but rather to bring help to those that were under the Curse of the Law , and thereby in peril of damnation . Another Argument . Unless Christ had kept the Law , he had neither saved himself , nor others . Therefore we cannot be saved , unless we keep the things that are commanded in the Law. Answer . Under this similitude there lies hid a great disparity : For there is no small disproportion between us and Christ. If he had failed in any thing commanded by the Law , there was no other Redeemer , that could have interposed for him . The same may be said of the Angels if they had sinned : But if we through infirmity go astray , the blood of our Lord Iesus Christ is in readiness for our Redemption , to raise us up when we are fallen , to procure the pardon of our offences , and to restore us unto a blessed state . Argument . Unless a man be born of Water and the holy Spirit , he cannot enter into the Kingdom of God , Iohn 3. Unless ye eat the flesh of the Son of God , and drink his blood , ye shall have no life in you , Iohn 6. Therefore Faith only is not sufficient for Salvation . Answer . Verily there is no other Weapon put into our hands , that we can retort with greater advantage upon Enemy , than this very Argument : For the Mystical signification of both these Sacraments , Baptism , and the Lord's Supper , is nothing else but Faith in Christ Iesus : for as Baptism is called a Sacrament of Faith , and therefore is sometimes by Augustin put for Faith ; so those that are well instructed in the knowledge of Christ , understand , that to eat the flesh of Christ , is the same with believing in him . If we rightly consider the nature of this Sacrament , there cannot be a more evident demonstration that we are justified by no other thing but Faith only . For by what Argument could it be more manifestly set before our Eyes , how great benefit redounds to us from the shedding of the blood of Christ , than by the Institution of the Sacramental Bread and Wine , for a memorial of his Body and Blood ? Or by what other thing could he more effectually represent unto our Faith the powerful efficacy of his Death , than by the Institution of this Sacrament ? First ; Pious Reader , call to mind , and consider with your self this miserable and mortal Nature ; which how void and destitute it is of all things , and how empty of Divine Grace , and laden with iniquities , you cannot be ignorant . Thou who in thy self art a wretched and destroyed man , comest to the Banquet , where thou art commanded to take the Sacramental Bread and Cup in the name of him that was slain for thee , and then thou art bid , Eat ; for otherwise to what purpose should you hold the Bread in your hands when it is broken , and reached forth unto you , unless it be received inwardly for digestion . Eat , saith he , and drink ye all of it ; for this is my Body , and this is my Blood , that was shed for you . What was his design in expressing himself thus , but to make us understand , that his Death would be like a great Supper to his whole Church , in which , sinners , that in themselves were wretched and miserable , and empty and hunger-bitten , might be refreshed with an everlasting Feast of fat things , according as the Lord had long since promised by the Prophet Isaiah . For as this mortal Life cannot continue without daily nourishment ; so neither hope of Eternal Life , nor any other Grace can endure , unless it be supported by Faith in the Lamb of God , and thereby receive spiritual nourishment . And therefore unless ye eat , saith he , the flesh of the Son of Man , &c. Whence it is evident , that there is no Iustification for miserable sinners , but that which consists in Christ only , who was slain for us . Yea there is no Iustification in him neither but by Faith , which receives inwardly , and digests this Bread that came down from Heaven ; according as we are taught in the Gospel . He that believes in me hath Life eternal ; that believing , ye may have life through his name . Unless ye believe that I am he , &c. Thy Faith hath made thee whole . Wherefore , there can be no surer demonstration that Faith only justifies , than is held forth in these very words of the Sacrament , whereby the flesh and blood of Christ is represented in that holy Banquet under the similitude of Bread and Wine . Another Argument . Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye cannot enter into the Kingdom of Heaven . Therefore , not Faith only , but also Works of Righteousness exalt us to the Kingdom of Heaven . I answer . By these words the Lord gives us serious Instruction , what manner of lives they ought to live , that are justified : But he doth not thereby signifie , what is the proper cause of Iustification ; one Iudgment should be made of the causes of things , and another of their effects . If you enquire for the cause of Iustification , the Lord hath resolved that doubt ; Thy Faith hath saved thee . This is Life eternal , that they should know thee , the only true God , and Iesus Christ whom thou hast sent . In like manner Paul expressed himself : If thou confess the Lord Iesus with thy mouth , and believe with thy heart , that God raised him from the dead , thou shalt be saved . But if you enquire , what manner of lives they ought to live , that make sincere profession of the Faith of Christ , we are taught in this place , and many other sayings of Scripture , that they ought to differ much from the lives of the Scribes and Pharisees ; to wit , that they who are created in Christ Iesus , should behave themselves without a Pharisaical Vizard of external Holiness , or a proud conceitedness of their own Righteousness ; but that they should be adorned and beautified with sincerity and uprightness of mind , and persevere in the practice of good Works , which God hath prepared , that we should walk in them ; he said not , that we should be justified by them , but that being justified by his Grace , we should walk in them , bringing forth fruits worthy of our Vocation . Another Argument . Every Tree that bears not good fruit shall be cut down , and cast into the fire , Luke 3. Therefore , Faith only is not sufficient to Salvation without Repentance . I acknowledge the Divine Authority of that Prophecy , which is true , as it is generally known to all that have heard of the Gospel : For who would endure an Unfruitful Tree , that cumbers the ground , and beares either no Fruit at all , or such as is hurtful to the Husbandman ? But suppose it brings forth good Fruit , and beautiful to look upon , I would ask them , whether the abundance of Fruit be the cause , or whether it is not rather the demonstration of the Tree's Fruitfulness ; and whether the Fruits do not rather receive their growth from the Root , whence they come ? Therefore , if Repentance is reckoned amongst Fruits , it doth not make the Man , in whom it receives its first beginning , perfect and good , but only evidences what manner of Man he is now , and hath formerly been . For unless a wicked Life had gone before , no Repentance had followed after . Moreover , Repentance could do no good , unless Faith be joyned therewith , by which a broken hearted Sinner may get access to the Throne of Grace . But you may say , Are not grief and remorse for Evil deeds , and resolutions to the contrary , things very acceptable to God , and are not only conducible to the amendment of former miscarriages , but also a great cause of future Reformation ? I Answer , The sorrow of an afflicted Conscience , which we call Repentance , is a lovely effect , but it proceeds from an Evil cause : yet I deny not , that it is a very excellent thing , and never too late , but always acceptable to God if so be it is accompanied with Faith in Christ. Neither do I deny that by means thereof Men are deterred from their customary Evil courses , and stirred up to the exercise of Vertue . Which though we grant to be true , what doth all this avail towards the justifying of a sinner from those Sins , that he hath formerly committed ? If a Man hath transgressed the Laws of the Commonwealth , and being arraigned before a Iudge is forced to give account of all the actions of his Life ; will it be enough for him to say , I was in an errour , or I repent of my fault ? Will fear of judgment , or shame , set a Man free from the condemnation due to sin , unless the Righteousness of a bleeding Saviour , apprehended by faith , do interpose , and ward off the stroke of Divine vengeance from the guilty Sinner ? Without shedding of Blood , saith the Apostle , there is no remission . Now then , if neither Holiness of Life , nor Prayers , nor Tears ; nor the Blood of all the Saints can avail any thing towards the mitigation of the bitterness of this Iudgment , and the only remedy be the death of the only begotten Son of God , what will your Repentance do in this case ? Indeed , I acknowledge that the Scripture attributes much to Repentance , and there are glorious promises annexed thereunto ; but two things must be considered here . First , Of how large an extent the Promises are , and next , to whom they do belong : for there are some rewards given in this Life , and others that are reserved for Life Eternal . Verily Eternal Life , which is the benefit of Redemption , as it could not be purchased by any works of ours , so likewise it is not promised as the reward of Repentance or if in any Scripture it seems to be so promised , it is not simply upon the account of Repentance , but for another cause ; To wit , the faith of the worker , and not the work it self . Therefore these things should be put each of them in their own places , and comprehended within their own bounds . That it may be understood aright , what Faith does , and what Repentance , and what efficacy is in both , and how they are distinguished from one another , and also how they being joyned together do contribute mutual assistance to one another in the Iustification of the Ungodly . For though we deny not that both are very pleasing to God , yet the one is acceptable to him one way , and the other another way . For faith is acceptable through Christ , but Repentance only upon the account of Faith. And it is also a certain truth , that , though by faith only , as the procuring cause , we obtain Iustification in the sight of God : Yet this very faith doth not put forth its power of Iustifying upon any , but penitent and broken-hearted Sinners , and therefore in the Gospel we are so often invited to Repentance . Not that it is not true faith only , which justifies without Repentance ; but because faith , if it be true , justifies no others , but them that have turned from their Sins in sincerity , and are converted unto God by Repentance . For such as have no trouble of Conscience , nor sorrow for Sin , but run on obstinately against their Conscience , and continue in their Evil courses , it is a vain thing for them to hope for Iustification by Faith , whereof they falsely boast , for all such stout-hearted Sinners are far from Righteousness . None need the Physician , but they that are Sick , neither doth Christ invite any to come unto him , but such as are heavy laden : Come unto me , saith he , all ye that labour and are heavy laden , and I will give you rest . But what is coming to Christ , but believing in him according to the saying of Augustin ? Therefore , as Christ rejects none , that come unto him , that is , such as return to him by believing , but revives and justifies them ; so faith in Christ , in which only our Salvation consists , is no where of a saving efficacy , but only in those whom it finds burdened and afflicted . Another Objection . If Faith only were sufficient to Iustification , it would follow that good Works are not necessary . But the Consequent is false . And , Therefore the Antecedent also is false , That Faith ony is sufficient . Vega confirms the Minor with this Argument : Unless good Works had been necessary in all respects , Paul had not so carefully given Instructions about Vertue , and rebuked Vice , and so mightily commended good Manners , and Integrity of Life ; but we shall afterwards enquire into the Minor. I come now to the Argument : And , First , I deny the Major ; for this is not a necessary Consequence . Salvation is obtained by Faith in Christ only . Therefore , good Works are not necessary . The necessity of Vertue , and honest discipline is , and always hath been , very great in all respects both private and publick ; yet this necessity doth not at all detract from the peculiar dignity of Faith , that it should not be the only cause of Iustification ; as on the other side , the Iustification of Faith doth not take away the necessity nor lessen the care of a Godly Life . Therefore both Faith in Christ , and the practice of Holiness are necessary ; the one , to justifie Sinners in the sight of God , and the other to exercise them that are justified in this World. Therefore , There is need of a distinction in this case : for according to Philosophy , a thing is said to be necessary two manner of ways . First , Absolutely and simply , when one thing is so necessary to another , that it cannot be done or consist without it . Secondly , In respect of Consequence , when a thing is of such a Nature , that as soon as it begins to be , other things also are joyned with it . or at least soon follow after , and thus good works in persons justified , are necessary to Salvation , not simply , but in regard of Consequence . By what I have said , any Reader that is not void of Sense , may easily discern , that we seek not to banish good Works out of the World , that they should not be necessary , but we only remove them from being a cause of Iustifying : That so both Faith and Works may be put each of them in their own place , and contained within their own bounds . For Paul did not in vain , nor without great necessity exhort with much vehemency to the Godly practice of a Christian Life . For what is more glorious in it self , or more worthy of the profession of Christianity , or fitter to adorn the Doctrine of the Gospel , than that those , who are called by the Name of Christ , should resemble him exactly in their manners , and the practice of their lives : And as they profess themselves to be Citizens of the Heavenly Kingdom , they should according to their power endeavour to lead a Life like Heaven , upon Earth ? On the contrary what is more abominable or odius , than if those , who have been engaged by so many benefits , exalted to so great dignity , and are joyned to him into so near an union by so many Covenants and Obligations , if yet they do not follow his Foot-steps , nor imitate him in the practice of their lives ? Therefore in this we and they agree , that Works of Piety are very necessary ; but we must consider , wherein this necessity lies : For they are effects which of necessity depend upon their cause , from whence they proceed , but the cause hath no dependance upon them by any necessity . By the like Consequence , we call many things necessary in common Offices of Civility and Humanity ; as when Kindnesses are received , what is more necessary , and according to Iustice , than a thankful remembrance of a Favour received , and a readiness of Mind , to give evidence of thankfulness , not only in Words , but also by repaying Kindness with Kindness , if there be Opportunity ? Which thankfulness was nevertheless no cause of the Kindness that was done . Let us here compare other kinds of Offices : Who knows not , that a Son and Heir ought of necessity to be dutiful to his Father ? But again , who can be ignorant , that this is no cause in him , why he should receive the Inheritance ? The same also may be observed in Marriage , where the Wife being tyed to her own Husband , of necessity owes Subjection to him , which nevertheless she shews to him , not so much for any Law of necessity that extorts it , as of her own accord , and willingly , being provoked by a Principle of Love ; moreover when she shews him the greatest Subjection , this necessity is no cause of the Marriage bond : Iust so it is in the performance of Godly Works , which Paul commands us to maintain for necessary uses , not that necessity of Works is any cause of Iustification , but because it cannot otherways be , but that where true Faith is , there of necessity good Works are required , and yet they are not so much required , as they are a necessary Consequence ; for who was ever endued with the true Knowledge of Christ the Son of God , or had the secret breathings of his Spirit , or had a lively sense of his unsearchable Power , and the unspeakable Glory of his Majesty , but is drawn after him with the Cords of Love , and cleaves unto him with all his Heart , setting light by all the Vanities of this World ? Moreover who hath a true savour of Christ , but he dispises the World , and all the things of the World , as the dirt under his Feet ? So that now there is no need of any Law to exact Works of Righteousness of him , who is truly planted in Christ , because he is a Law to himself , and does more of his own accord , than can be commanded by any Compulsion . An Argument of the Iesuites . The Word [ only ] is not found in the Holy Scripture , therefore Faith only doth not justifie . Though it is not true , that this exclusive Word is no where found in the Holy Scriptures , yet suppose we should grant it to be true , what would be the Consequence ? Verily those things that follow from a necessary Consequence , though they are not expressed , yet they are implied . And therefore , ye also your selves admit many Words into your Confession of Faith , of which the Scripture makes no mention ? But let us proceed , you say this Exclusive Word is not found in Canonical Scripture , I confess it is not , in so many Letters and Syllables . But seeing we meet with so many other things in sacred Writings , that exclude all these Accessory Works ( which ye intrude ) from having a share with Faith in justifying a Sinner , what hurt is it to sound Doctrine , if the Word [ only ] is not expressed ; when you read such Scriptures as these ; being justified freely by his Grace , Rom. 3. By the Works of the Law no Flesh shall be justified . The Righteousness of God is manifested without the Law , Rom. 3. a Man is not justified by the Works of the Law , but by the Faith of Christ , Gal. 3. Not of Works , Rom. 11. Without Works , Rom. 4. Not of Works , Tit. 3. Not of Works , Eph. 2. Not according to Works , 2 Tim. 1. Without Works , Rom. 9. What is the Signification of such Expressions , but that , all Works being excluded , it should be understood that Faith only is the procuring cause of Iustification ; for what else is Faith without Works , and without the Law , but Faith only ? Therefore by the necessary Law of Consequence , we may argue thus , we are justified by Faith , and are not justified by any other thing inherent in us , according to the Scriptures : Therefore we are justified by Faith only . Or we may Confute the Adversaries with this Argument . Argument . That from which all other things are excluded , must of necessity remain alone . The Scripture excludes all other things in Man from Faith : Therefore of Necessity it is Faith only that justifies . But whereas they deny , that this exclusive Word is found in the Scripture ; let them read , Mark 5. and Luke 8. where the Lord says , Only believe , and thou shalt be saved . I come now to the Greek and Latin Doctors of the Primitive Church , Basilins , Nazianzen , Hilarius , Ambrose , Augustin , Hierom , Chrysostom , Theophylact , Oecumenius , Photius , Bernard , to whom , if you please , you may add Thomas Aquin. who all Commenting on the same Words of Christ and Paul , do not only agree with us in the same Opinion , but also , in the same exclusive Word , as hath been evidently proved in our former Answer to Osorius . Thought it be manifest , that we assert nothing here , which the Orthodox Divines of the Primitive Church have not confirmed unanimously , and in the same Words ; yet nevertheless these things so evident in themselves , do not satisfie those perverse Sophisters , who when they cannot deny the very Words of learned Men , yet they take occasion to contend with us about the Sense of the Words , in which they pretend that we do greatly err ; for they have found out a curiously contrived Distinction : Saying , That by Faith only is understood the first Iustification , but not the second . Thus these cunning Artificers of Words have turned one Iustification into two , one , that is obtained by the first Grace , as they call it , before all Works , as in Infants , when they are Beptized : And another , which is in Persons come to Years , by the practice of good Works . That I may Answer this frivolous Distinction : First , I object this saying of Augustin , good Works that follow him that is justified , do not go before him that is to be justified ; which if it be true , what remains , but that they should either Confess , that there is no such thing as this second Iustification , which they have devised , or else that good Works go before him that is to be justified , contrary to the Doctrine of Augustin ? Moreover , if they think there is sufficient cause , why Faith only should not be admitted , because it is not expresly mentioned in the Holy Scriptures , why should not also this Distinction of theirs , ( about a second Iustification by the practice of good Works ) be rejected upon the same account , which is no where expressed in the sacred Oracles : But by a manifest Contradiction is opposice to Heavenly Truth ? It is an Ancient and Famous Rule of Lawyers , That there is no occasion of distinguishing , where the Law makes no Distinction . In what place of Scripture can those Sophisters find this Distinction between a first and second Iustification ; whereby Infants Baptized are otherways justified , than they that are come to years , for both were alike dead in their Sins , and they are both alike regenerated , and live by Faith in Christ the Son of God. That we may briefly Consute this Sophistry , whereas neither the Holy Scriptures , nor the Godly Doctors of the Primitive Church ackonwledge any manner of justifying , but one only : How comes it to pass , that those men have devised a twofold Iustification ? making two , of that which is but one : So that the first Iustification consists of Faith only , and the second is made up of Works ? But it is easie to withstand this absurd device , by the Authority of sufficient witnesses ; amongst whom Ambrose comes first into Mind : who hath expressed himself thus ; Because there is one God of all , he hath justified all after the same manner ; and what that manner is , he shews in these Words , He justifies them no otherways , but as they are Believers . And presently after , he excludes all Merit of Works ; For nothing , saith he , is the cause of Dignity and Merit , but Faith only : And again , Seeing that a Man is not justified before God , but by Faith only , &c. Therefore let us inferr from these Words of Ambrose , if there is one manner of justifying , as there is one God ; Then no Distinction can make two Iustifications of that which is one only : As no Distinction can make the one only God , that justifies , to be two . Again , if Believers are no otherways justified before God but by Faith , according to the Testimony of Ambrose , and there is no other Dignity nor Merit , that God regards , but only Faith ; what place is there for a second Iustification made up of the Merits of Works ? Hereunto let us add the Testimony of Gregory , which is very seasonable to confute the Forgery of those vain Sophisters concerning their second Iustification . These are the Author's Words : Grace begot me , being naked in the first Faith , and the same Grace will save me , being naked at my Reception . Thus Gregory spake of Nakedness : And what Nakedness is that , but the want of Vertue and good Works , ( as he himself Interprets ) which is the Condition of every gracious Soul , not only of Men come to Years , but also of Infants when they are Baptized in their first Regeneration ? If we are found Naked in our Reception into Glory , where then is that second Iustification ( made up ) of good Works ? but if it is not so , where is that Nakedness whereof Gregory speaks ? How can these things so much disagreeing , consist together , that we should both be Naked and void of good Works , and also cloathed with good Works , and thereby Merit a second Iustification ? In the mean while this should not be omitted , which the same Gregory mentions of Grace , which he divides not into a first and second , as the Papists do now adays , but he shews , that it is one and the same Grace , which both first regenerates us , and also afterwards receives us into the Kingdom of Glory . By which it is evident , that there is but one manner of justifying , which consists not in the Merits of Works , but in Grace only , and the Hope of Mercy , unto which Men fly for refuge in their emptyness of Vertues , as he speaks . But let us proceed . Another Argument . Evil Works deserve Eternal Destruction . Therefore , Good Works Merit Eternal Life . Answer . Both are true indeed , if you consider things in respect of the just rewards due unto them . For as the vile Abominations of an Ungodly Life procure the Wrath and Vengeance of God , so Works of Righteousness would procure his favour , if we could perform good things with as great perfection as we do Evil things . But because we cannot do that , therefore of our selves , we can deserve nothing according to the rules of Iustice , but only Death and Damnation . But now by the right of Redemption through Christ , we are set free from the Law of Iustice , and translated into the Kingdom of Grace ; by Vertue of a new Covenant , whereby it comes to pass , that God hath respect not to our Merits , but only to Christ , the price of our Redemption . Therefore I answer , That this opposition of contraries is of force according to the strict severity of the Law , but not according to the Grace of the Gospel , for here there is a block put in the way ; To wit , The Blood of the Redeemer , that frees us from the Law of Sin and Death . Moreover , the Argument from contraries avails not , except the contraries are set equally in their full extent one against another . Now Evil Works in us are perfectly Evil , but good Works , though assisted by Grace , yet because of the refractary imperfection of the Flesh , in the sight of God are imperfect at the best , as they are performed by us . Wherefore Hierom says , The perfection of all Righteous Men in the Flesh , is Imperfection . Another Argument . The Grace of Iustification , is lost by Evil Works . Therefore , it is retained by good Works : Answer . By the same Answer , the Fallacy of this Sophistical Argument is discovered , because our Sins and Vertues are not equally contrary to one another . But whereas it is said , that the Grace of Iustification is retained by Obedience , though this in some sense may be granted , yet Iustification is not thereby procured . Moreover when we say , It is retained by Works , that should not be so understood , as if this were done for the Merit of the Actions , but only for the sake of the Redeemer , upon whose account first the person is accepted , and afterwards the actions are well pleasing , which otherways would be unclean and of no value . They say , that perseverance in Righteousness is lost by Evil Works . But Evil Works , as they are in us , admit of a twofold consideration ; either as they are inherent in us , as in all Saints , thro' the infirmity of the Flesh , and we presently rise up again by Repentance , and Faith. And such kind of Sins , ( as Paul asserts ) shall not have dominion over us , or in the next place , as we give up our selves to Sin , against our own Conscience ; that we may serve it , and take a sinful delight therein : But such a Sin can by no means consist with this Faith , whereof Paul speaks , which hath place in none but those , that are turned from Sin , and returned to God. Another Argument . Faith Iustifies . Faith is a Work. Therefore , Works Iustifie . Answer . I Answer ; The Argument is faulty , because the middle term is of a larger extent in the Major , than in the Minor. For Faith in the Major is taken correlatively , for Christ , or the Promise , which is apprehended by Faith. In the Minor it is taken only for a quality of the Mind , as it is an act of our Will : Otherways if Faith is taken in the Minor just as it is in the Major , it is false , and the Minor should be denied ; To wit , That Faith is a Work. Another Argument of the Iesuits . If Faith only Iustifies , it would Iustifie without Charity . Faith doth not Iustifie without Charity . Therefore , Faith only doth not Iustifie . Answer . I may oppose unto this Argument , another not unlike it , that the Fallacy of the one may appear the more easily by the other . Thus then by way of Instance a Man may infer , If the heat of Fire only makes warm , then it makes warm without light . But the heat of Fire doth not make warm without light joyned therewith . Therefore , The heat of the Fire only , doth not make warm . I doubt not , but by this mutual comparing of Arguments , it appears evident to the Reader , how like the one is to the other , and consequently how he should judge thereof ; so that there is no need of any further Refutation . For all things that are joyned , and agree together in some respects , are not therefore engaged in the same Office. He that hath Feet , Eyes , and Ears , though he hath not these Members in separation from one another , yet it is an untruth , if it is said , That he sees not with his Eyes only , or walks not with his Feet only . Though I deny not , that in the performance of those duties , which belong to this Life , Faith is not separated from Charity : So if we look upward to things , that are Divine and Eternal , if we contemplate and view , what that is , which can help us at our appearance before the Dreadful Iudgment Seat of God , and appease his Wrath , and deliver us from Eternal Destruction , and conquer Death and the Devil , and regain the favour of God , and Iustifie us , and procure us the Crown of Life , Faith only in the Mediatour doth so bear rule in these affairs , and so fully performs all things requisite to our Salvation and Redemption , that here Charity hath nothing to do ; for the Kingdom is not promised or due to you , because you love this or that Neighbour after your manner , but contrarily , because you neither love God as you ought , nor your Neighbour as your self , therefore unavoidable destruction is due to you , unless Faith only through the Mediatour should come in for your help , and set you free from the condemnation due unto you , notwithstanding your Charity . Faith is so far from needing to be joyned with Charity for Iustification , that unless Charity it self were justified by Faith , it could not stand , nor keep it self from falling to ruine and Destruction . Of the like nature is that Argument , which they wrest out of the Writings of the Apostle Paul. An Argument out of 1 Cor. 13. If I have all Faith , so that I can remove Mountains , but have not Charity , I am nothing . Therefore , Iustification comes by Faith , and good Works . Answer . Erasmus did write in his Exposition on the Second Chapter of Iames : Faith which is cold without Charity , and puts not forth it self , when the matter requires , it is not Faith , but only the Name of Faith , &c. They of Paris argue contray ways , that Faith can be without Charity , out of this place of Paul : If I have all Faith , so that I can remove Mountains ; Erasmus following Basil , Interprets this Scripture on this manner ; That we should take this to be feigned by the Apostle for Amplification , which is not , nor can be . And seeing Thomas Aquin. here by [ all Faith ] understands perfect Faith ; Therefore , because perfect Faith is not found without Charity , it is necessary that according to the Interpretation of Basil , we should here take notice of a Trope or Fiction , which Quintilian also reckons amongst the forms of amplifying . Therefore , whereas we deny a Dead Faith without Charity , to deserve the name of Faith , we speak this by a very usual Trope , as we say , That an unprofitable and idle Man is no Man , or , Wine which is decayed , and hath lost its strength , is no Wine . Therefore that which is cited out of Paul : If I have all Faith , but have not Charity , &c. Must be understood thus : Not that Paul simply affirms Faith to be a gift of God without Charity : But he speaks Figuratively to amplifie the praise of Charity , as he that says : Though I have an hundred Tongues , and as many Mouths , yet I could not fully set forth the matter as it is , he doth not therefore presuppose , that there is any Man , who hath an hundred Tongues , and as many Mouths . Paul useth the like Figurative Speech : Though I speak with the Tongues of Men and Angels , for Angels have no Tongues , but it is feigned by way of Amplification to signifie some excellent Tongues surpassing those that are human . Thus he said . If what hath been hitherto said , doth not satisfie the Adversaries : I Answer thus : That this Speech of Paul belongs not to the manner of Iustification , but to the Life of the Iustified Person ; If I have all Faith , saith he , But want Charity , &c. What then ? Therefore Charity enters together with Faith into Iustification . But this is no good Consequence . But this is rather the consequence thereof . Therefore Charity is necessary in the Regenerate . Which must of necessity be granted , for Love is necessary and pleasing to God ; To wit , In those that are in a state of Reconciliation , and for the sake of Christ. For God naturally delights in the Obedience of his own : Which though it be imperfect , yet he approves of any endeavours in those that are reconciled unto him by Christ. So then Faith , that is Christ apprehended by Faith Iustifies us freely . But on the other side , we must not receive this Grace in vain : But he receives it in vain , who is not obedient to the precepts and example of Christ. Howbeit , there are also some that answer , that this Faith here mentioned by the Apostle should only be taken for the Faith of Working Miracles ; amongst whom is Chrysostom , who calls this the Faith , not of Doctrine , but of Miracles . Moreover whereas they urge this word of the Apostle , as if he had used it in a general signification : To this it may be answered , that the Word ( all ) signifies often not the universality of a kind , but the perfection of a species , to which it is joyned , as 2 Cor. 9. God is able to make every good gift abound in you , that having all sufficiency in all things , &c. In like manner in this place of Paul : If I have all Faith , that is , the most perfect Faith of working Miracles , so that I can remove Mountains , &c. Another place out of Paul. 1 Cor. 13. Now these three remain , Faith , Hope , and Charity ; but the greater of these is Charity . Argument . Our Iustification flows from the more worthy cause . Charity is a thing more worthy and great than Faith. Therefore , we are justified more by Charity than by Faith. Or if you would rather take it thus : If we were justified by Faith , and not by Charity , Faith would be greater than Charity . But Charity is greater than Faith. Therefore , we are justified rather by Charity than by Faith. Answer . That I may briefly Answer both these Arguments , First let us rightly conceive not only the words of the Apostle , but in what sense he speaks them . These three remain , saith he , but the greater of these is Charity : in which words we hear the Apostle preferring Charity before Faith : And we acknowledge it to be true , but let us see in what sense it is true . I will make use of an argument like it : There hath not risen a greater than Iohn the Baptist amongst those that are born of Women : Therefore Iohn the Baptist must be greater than Christ. I answer , from the sense of the Scripture : Though Christ seemed less than Iohn the Baptist by the judgment of the World , and the general opinion of People , yet in the Kingdom of Heaven he was , and always will be , greater than Iohn ; we may observe something like this in Faith and Charity . Though in this World , in Mens dealings with one another mutual Charity hath the preeminence : Yet in the Kingdom of Heaven , that is , in our concernments with God , against Satan , Death , Sin , the Iudgement of God , his Wrath and Vengeance , and the terrors of Conscience , Faith doth so far excel , that it only hath the Dominion not only above Charity , but also without it . If the dignity and excellency of any thing is discernable by its effects , and performances , as a Tree is known by its Fruits , let us now compare these Vertues with one another , that it may the better appear , what each of them can do , what is the efficacy of Charity , what Faith performs , and how much it excels . And first , as touching Charity , and its Offices , let us hear how greatly the Apostle commends it . Charity , saith he , is patient , and bountiful , and courteous , fitted for every condition of Life : Charity doth not envy , doth not behave it self unseemly , is not puffed up , seeks not its own things , but seeks the good of all ; it is not easily offended , nor desirous of revenge ; and though it suffer injury , it deviseth not to do evil to any man ; it delights not in the wickedness of the wicked , but rejoyceth in the Truth ; it suffers all things , believes all things , hopes all things , endures all things , waiting for better , with an undefatigable expectation . Though other things may fail ; though Prophecies , and Miracles , and Knowledge may cease , yet Charity will never fail ; mutual Love will endure for ever . Hitherto ye have heard the Apostle set forth the duties and offices of Charity , with deserved praise , which , though they are exceeding great and magnificent , and cannot be sufficiently commended by any man according to their worth ; yet such is the nature of all these offices of Charity , that they pass not beyond the bounds of this mortal Life , and the mutual Communion of Christians with one another . But now let us raise up our minds , as high as we can , to contemplate the power and efficacy of Faith , and what it doth , not only upon the Earth , but in Heaven in the presence of God. Whilst Charity is exercised in this inferiour World amongst men , Faith ascends into the Kingdom of God , where first by a sublime contemplation it lays hold on the Son of God the Mediatour at the right hand of Majesty , takes a view of his Kingdom , and the glorious Riches thereof , and is ravished at the admiration of the universal Power that is given to him over all Heaven and Earth ; and searches for the Promises of the Father , that are ratified in his Son the Mediatour , and by search understands them , and in Heaven beholds them to be sure and infallible ; wherewith the mind of a Believer being now confirmed , takes pleasure in them , and triumphs with great joy ; and now Faith , by relying on these Promises , becomes fearless of danger , and invincible , and stands firmly against the fury of Satan , the power of Death , the terrours of a guilty Conscience , the Gates of Hell , the malice of the World , and the oppositions of the rebellious flesh . Hence flows a gladsome tranquility of Conscience , and Peace and Ioy in the Holy Ghost ; and thence it is that Hope derives its fiducial Relyance , and Charity its fervent Zeal from Faith only . For the mind being supported and safe guarded by Faith in Christ , what more can it wish for , to arrive unto the highest pitch of felicity ? Moreover , who can fully express with words , or conceive in his mind all the good things , that Faith by means of the Mediatour prepares in Heaven for those , that are yet groveling upon the ground ? This Faith is that which reconciles man ( who was in a woful and wretched condition ) unto God : Iustifies a sinner that was at the brink of despair , opens the Gates of Paradise to the penitent Malefactor : Obtains the Grace of the Holy Spirit for the Centurion , gives Peter the Keys of the Kingdom of Heaven , justifies the Publican , procures pardon to the man sick of the Palsie , heals the Woman with the bloody Issue , restores sight to blind Bartimaeus , procures us the Grace of Adoption , the hope of the Resurrection , and Life Everlasting , and overcomes Death , which can by no other power be conquered , and gets Victory over Satan , who cannot be subdued by any of our Vertues , nor by our Charity ; but the Shield of Faith only drives him away , and puts him to flight . Thus , pious Reader , I have given you some description both of Faith and Charity ; you may take your liberty to judge , how you should account of both ; and what should be attributed unto Charity , which , though it may seem to claim the principality in things belonging to this Life , yet in Iustification , and obtaining the pardon of sins , it is so far from having the superiority , that in this case it can do nothing at all . What need is there of words to prove this ? for Paul the Apostle explains himself abundantly , in what sense Charity is greater ; to wit , because of its duration , which appears evident by these things that follow : For he draws this Inference from what he had said ; Charity , saith he , never fails ; though Prophecies and Miracles may be abolished . Another Argument out of St. Iames , cap. 2. Abraham was justified by Works . Therefore Faith only doth not justifie . Answer . Paul furnishes us with an Answer to this Argument . Whereas that excellent Patriarch made no doubt of sacrificing his dearly beloved Son at the command of God ; therefore the Apostle Iames says , That he was justified by Works . If they understand it amongst men , it is true , but not in the sight of God , unless we would give the Lye to Paul , that choice Instrument in the hand of Christ , who discoursing of the Works of the Patriarch ; he says , That if he hath any thing to glory in , he hath it before men , but not before God. And why before men , and not before God ? but because the Iustification of men is one thing , and the Iustification of God is another ; for men judge by the appearance , and the sight of Works moves them to justifie . Now the whole Epistle of the Apostle Iames , is taken up about this outward appearance of Works before men ; and its whole design is , that by our good deeds , and Charity ( which is inseparably joyned with saving Faith ) we should give evidence , that the Faith , wherein we glory before God , is a lively Faith , and not counterfeit , nor unfruitful : Wherefore presently he adds ; Shew me thy Faith without thy Works , and I will shew thee my Faith by my Works . By which it easily appears , what Iustification it is , whereof the Apostle Iames speaks to wit , that , which by works discovers it self before men . Now as for this , neither Paul , nor any other man doubts of it . For what man is there but will confess that Charity and good Works must of necessity be joyned unto Faith , which unless they be seen by men , in those that make a profession of Faith , it is very evident , that such a Faith as they profess , is in reality no Faith at all , but an empty name and shadow thereof . But what does all this make against Iustification by Faith ? That Faith appears not to be lively in the Eyes of men , out of which , as out of a living Root the blossoms and flowers of godly works do not grow . But does not Faith therefore justifie in the sight of God without works , because it is not evidenced by the Testimony of good deeds joyned therewith ? But suppose that good works are joyned with Faith , which give evidence to men that it is a lively Faith : Will Faith justifie thee ? you will say , Why not ? and I acknowledge the same my self . But I ask , wherefore doth Faith justifie before God ? because of the works that appear unto men ? or are the works rather acceptable because of Faith ? But how many works seem to be excellent in the sight of men , to which human Reason gives applause , and men , because of them , are accounted holy and just , when yet the matter is far otherways ? And this is that Human Iustification , which I spake of , and the Apostle Iames hath written of , which , though someties it judges according to Truth , yet much oftener it is deceived in judging : Why so ? because the Iudgment of God , and the Iudgment of men are of a different nature . What man looking upon the Lives of the Pharisees , their long Prayers , frequent Fastings and Washings , their holy-like deportment , and all their outward shews of Piety , but would have judged them to be men very near , and dear unto God ? when yet none were greater Strangers and Enemies to God than they ? What man is there at this day , who looking upon the Orders of the Monks , their Vows , Fastings , Rules , Austerity , and Rigour of Discipline , but would reckon them amongst the chiefest of those that are justified , when yet they are no such men in the sight of God ? And yet in the mean while I deny not this to be true , which Iames writes : For he that being endued with no Vertue , or Love to Vertue , makes an outward profession of Faith in Christ , and leads not a Life suitable thereunto , I say , according to the Apostle Iames , that such a man's Faith is little worth . But if such a man in the last hour of his Life , come to himself , and fly to Christ for Refuge by an unfeigned Faith , and beg for Mercy , and cast himself wholly upon Christ , what would the Apostle Iames say in such a case , Will not Faith only without Works justifie such a man as this ? The penitent Malefactor is an evident proof of the truth of this , who had no other thing but Faith only , to commend him to Christ , and so to be admitted into Paradise : Like unto which there are many Examples daily of them that die on Gibbets ; so that the Iudgments of God are very wonderful , who hath mercy on whom he will have mercy . But now let us return to what we were saying of Abraham . If we look upon his Faith , what was more sincere ? If we consider his Works , what was more glorious and wonderful ? Therefore upon both accounts he was certainly an admirable man. Now let us compare his Faith with his Works . And because it is evident that he was justified before God , let us enquire whether he was justified by Faith , 〈◊〉 Works ; because he could not be justified upon both accounts , as the Apostle witnesseth ; If it is of Faith , then it is not of Works ; but if it is of Works , then it is not of Faith. What shall we say then to these things ? let the Scripture answer . Abraham believed God , when he promised , and it was accounted to him for Righteousness . And the same Abraham obeyed God , when he commanded ; and why doth not the Scripture in like manner add , That this was imputed to him for Righteousness ? Let us hear what the Apostle answers . The Scripture foreseeing that God would justifie the Gentiles by Faith , he first told the glad tydings to Abraham : and what glad tydings was this ? That he and his Seed should be Heirs of the World. A great Promise indeed . But how did he obtain this Promise , by Faith , or by Works ? There is an answer ready made to our hand by the Apostle : The Promise came not by the Law to Abraham , or to his Seed , that he should be Heir of the World , but by the Righteousness of Faith. Why so , Paul ? why , not by the Law ? and why by the Righteousness of Faith ? That he might be the Father of all the faithful , who walking in the footsteps of the Faith , which was in the Uncircumcision of our Father Abraham , shall have . Faith in like manner imputed unto them . But here . St. Iames is represented as fighting with all his might against this Doctrine . For the Adversaries say thus . Did not the Apostle Iames assert with great Authority , That Abraham was justified by Works ? and will ye deny it ? God forbid , that any man should undervalue the Authority of that holy Apostle . And yet I suppose St. Iames would not have us to disbelieve the Scripture , which teaches us far otherways , attributing the Iustification of Abraham , not to Works , but to Faith : For Abraham believed God , and we read , it was imputed unto him for Righteousness . But God hath not said in his Word concerning Abraham's going to sacrifice his Son , That it was imputed to him for Righteousness . Or let us grant the assertion of St. Iames ; That Abraham was justified by Works . But where and how was he thus justified ? before God ? St. Iames says not so . Then it is before men . And Paul himself denies not that : So that there is no real disagreement between Paul and Iames. But this doth not satisfie some Sophisters , who account it is not enough , that the holy Patriarch is justified by Works before men , as Paul teaches , unless he be also thereby justified before God : For though he was first justified by Faith , ( as they say ) ; yet nothing hinders , but that afterwards he might be yet more justified by Works , and this they call a second Iustification . But Reason shews that to be an utter impossibility , for it implies a manifest contradiction ; for it is a contradiction not to be justified by Works , and again to be justified by Works . And seeing one of those is denied by the Apostle : How can they maintain and plead for the other . But hereunto may be added another Reason . If there is a twofold Iustification , one by Faith and another by Works , it would follow , that there is a twofold manner of Iustifying : But there is one and the same manner of Iustifying , as there is one God , as hath been proved out of Ambrose . Therefore it appears , that there is not a twofold Iustification . A third Reason is this , seeing Iustification consists of the Remission of Sins , and God forgives no Man his Sins , to whom he doth not perfectly forgive them : Therefore it follows that the Iustification of those , that are justified , is compleat and perfect , and cannot be made more perfect than it is already . Now in the next place , let them prepare to answer this Argument of Paul. Whosoever is justified by Works , hath whereof he may Glory before God , Rom. 4. Abraham hath not any thing whereof he may Glory before God. Therefore Abraham is not justified by Works before God. By these things which we have quoted out of Paul , and other sacred writings ; I suppose , it appears evident enough , what we should judge of the Works of Abraham : Which , though they were excellent , and worthy to be admired before men , yet they found no place for glorying before God , according to the Testimony and Interpretation of the Apostle . We need not be at any great trouble to find out the cause thereof . Tiletan and other Iesuits produce a cause thereof out of Augustin : Because the Works of Abraham , were not of the Law , but of Faith , not of the Flesh , but of Grace , which because they were not done by the Power of Free-will only , but in the Faith , and ( expectation ) of Christ , therefore all Praise and Glory was due to Christ , and none to them ; which Invention of theirs though it savours more of Wit than Solidity , yet though we grant all this to them , there is no inconvenience in it , seeing both of us acknowledge with Paul , that the Patriarch Abraham found neither matter of glorying , nor Iustification before God by Works ; and therefore that he had no cause of glorying , because he was not justified by Works ; for otherways , if he had been justified by Works , he should have had , wherein to Glory , as the Apostle Paul speaks . But now he hath not any thing , wherein he may Glory before God , therefore he was not justified by Works . And thus hitherto we have treated of the Arguments of the Adversaries , as much as may suffice not only to discover , but also confute their Sophistical Wiles , and captious Deceits , who fight with so great eagerness for their inherent Righteousness , against the Testimony of the Holy Scripture , and the Sacred Gospel of Iesus Christ , and the bright shining Light of Grace , yea and against their own Salvation . It remains in the next place , that we should hear , what those Men on the other side answer and oppose to the Arguments , and most approved Reasons manag'd , not only by us , but by St. Paul , and with what Cavillings and fraudulent Devices , they darken and baffle the clear meaning of the Apostle's Words , and with what deceit they wilfully wrest and deprave the genuine Signification of his Words by their most absurd Interpretation , to the intent they may maintain their own erroneous Doctrine . If they did this only in Ignorance , they should not be so much the Objects of our Anger , as of our Pity and Commiseration , as being Men misled into Errour . But they behave themselves as if they were unwilling to be undeceiv'd . And though they cannot but see the Truth in such a clear Light of the Scripture : yet they wilfully shut their eyes , because they are not willing to see , or at least believe the clear shining Light of the Truth ; which that it may appear the more evident unto all Men , let us now produce the Answers and deceitful Shifts of the Adversaries , whereby they maintain their own Cause against our Arguments . And because there are eight Arguments out of St. Paul , which we oppose against the Papists , we think it is not unprofitable in this place to set down , what the Papists answer unto these . The Answers of the Adversaries , which they oppose against the eight Arguments of St. Paul , together with a Refutation of those Answers . BY the Works of the Law , shall no flesh be justified before him ; for by the Law comes the Knowledge of Sin : But now the Righteousness of God is manifessed without the Law , being testified by the Law and the Prophets ; to wit , the Righteousness of God , by the Faith of Iesus Christ upon all that believe , &c. Which is also confirmed by these Words , Gal. 3. Knowing that a Man is not justified by the Works of the Law , for by the Works of the Law no flesh is justified , &c. I Appeal unto thee , Courteous and Pious Reader , what Man is there ( if he duely consider these Words of Paul , ) that can gather any other thing from them , but what their genuine Signification holds forth ? Which is this : That the Works of the Law should be utterly excluded from having any hand in Iustification . And if Works are excluded , what can be a more undoubted Truth , than that we are justified by Faith only ? What is more solid than this Argument of Paul ? What can be more plainly expressed ? What Words are more familiar . if so be they are not darkned by a Sophistical Interpretation ? If according to the Testimony of Paul , we are not justified by Works , or obedience to the Law , but by Faith without Works ; who can deny that our Iustification consists of Faith only , unless he desperately oppose himself , not only against Paul the Apostle , but also the Holy Spirit God ? But behold here the Deceit , or rather the Malice of sinful Men. They do not openly reject the Words of the Apostle , but wrest the sense and meaning of them to serve their own purpose . They deny not , that Works should be excluded : but pray , take notice of the captious Snares of Sophisters , who endeavour by a cunning way of distinguishing , to baffle the simplicity of Apostolical Doctrine : For they divide asunder Works , and their Iustification into two parts , calling the one , Works of the Law , and the other Works of Grace : And they say , the Works of the Law are unprofitable to Iustification ; but the other they account very necessary . Therefore , they Answer to the Words of Paul with this Distinction : By the Works of the Law shall no Flesh be justified , &c. The meaning of these Words ( say they ) is this : No Man shall be justified before God , for his own Works , which he hath done , as by the Vertue and Merit thereof , but by the Vertue and Merit of Grace infused . For , according to Paul's manner of speaking , then a thing is said to be done by Works , when it is done by Works , when it is done as a due Debt , or for the Works . Wherefore there being a twofold Iustification , ( as they say ) one by Grace infused , and another by the Obligation of the Law without Grace : In this Case , Iustification by VVorks , and every thing that is contrary to Iustification by Grace is excluded : And so the saying of the Apostle holds true , as they Interpret : to him that worketh , the Reward is not imputed according to Grace , but according to Debt , as if he should say , that what is given by VVorks or for them , is not given according to Grace , but according to Debt ; therefore that Iustification which is separated from Grace , is excluded , but not the Iustification that comes by VVorks with the Assistance of Grace , &c. VVhat else should I Answer to these Sophisters , but that I pray God to give them Repentance , and a better frame of Spirit , that they may not always resist the Holy Ghost , and overspread the Truth with darkness . VVhat Man is there , but clearly perceives , that it is altogether contrary to the VVords and Meaning of the Apostle , to build the Hope of Salvation upon any VVorks ; when he doth so manifestly teach and protest against it , denying that we are justified any other way , but by Faith without the VVorks of the Law. Yea , they themselves deny not that the exclusive VVord is understood of the Works of the Law , though not of the Works of Grace , but now what are these Works of Grace ? those ( forsooth ) which the influence of the Grace of Christ , performs in the Souls of the regenerate ; but were not the Romans to whom the Apostle wrote , regenerate in Christ ? VVere they not partakers of the same Grace ? Did they not abound in the VVorks of Grace ? VVhom yet the Apostle denies to be justified by their own VVorks . It is true indeed ( say they ) if you understand it of their own VVorks , which are called VVorks of the Law , but not those VVorks which are Christ's . How ridiculous is this ! as if those things that are planted 〈◊〉 us by the Spirit of Christ , were not also oftentimes called ours . Yea Faith it self , which is most especially reckoned amongst those Gifts , it is usual to Scripture to give it the Epithet of ours and yours . Paul expresses himself thus , [ By the Communion of my Faith and yours ] and again [ Hearing of your Faith ] and in another place [ Your Faith which is in Christ , &c. ] Is it not evident that he speaks of that Faith , which we have in Christ through the free gift of God ? How much more then may this be understood of VVorks , which when Paul excludes from Iustification , it cannot be doubted , but he understands it not only of VVorks , that are ours wholly , and done by our own Strength , but also of those VVorks that are done by the help of Grace operating in us ; so that there is nothing in the Works either of the Law , or of Grace , except Faith only , but what rather contributes to Destruction than Iustification : ( What is commanded in the Law of God , that we can do without Grace ? ) Therefore seeing Paul removes all Works from the Office of justifying , it must needs be , that he understands it of the Works of Grace , as well as of our own Works , or the Works of the Law : What shall we say of the Works of Christ , were not they Works of the Law : For he himself hath said , that he came not to destroy the Law , but to fulfil it ; were not the things which he performed in fulfilling the Law , VVorks of Grace ? VVhat difference then is there between those VVorks , that are called VVorks of the Law , and those other that are called VVorks of Grace ? So that it appears , that he who excludes the VVorks of the Law , excludes also the VVorks of Grace from Iustification . Though I acknowledge there is great difference between the Law and Grace , in respect of the manner of Doing , and the ends of their Offices : For what the Law exacts , that , Grace performs ; but in respect of the things themselves , and the Actions unto which they are directed , seeing both the Law and the Grace of God are exercised in the same subject Matter , there is no difference between them . The Law commands us to Love our Neighbour , and lays a Punishment on him , that disobeys . But Grace communicates Strength and Ability to perform what the Law commands . VVhich when we perform , we are said to do not only a VVork of Grace , but also a VVork of the Law by Grace ; so that it is a matter of small concernment , whether it be called a VVork of the Law , or a VVork of Grace , a VVork of our own , or a VVork of Faith. Therefore if the Scripture denies , That a man is justified , and attributes his Iustification to another cause , that is Faith , what should be inferr'd from hence , but that Man's Iustification comes neither by the VVorks of the Law , nor the VVorks of Grace . Iust as if a Man writing to his Friend , should say thus : This Benefit was procured for him by no Money , or charge of his own : VVhat matter is it , whether it was his own Money , or borrowed of some other Man , when the meaning of the VVriter was to signifie , that this Benefit , whatsoever it was , was not bought by any Price of the Receiver , but obtained by the free Bounty of the Giver . So Paul desiring to set before the Eyes of all Men the boundless Immensity of Divine Grace toward Mankind , that they might behold and embrace it , expresly denies , that Man is justified by the VVorks of the Law. But here the Distinction of Hosius ( as I have said ) presents it self . It is true , saith he , in respect of the Works that are of the Law , and belong to our own Free-will , which being attended with Imperfection , can avail nothing to Iustification : To which I Answer in a Word . Give then that Grace , which may furnish frail Nature with Strength , to yield perfect Obedience to the Law , and may restore us to perfect innocency in this Life , and you have won the cause . But in the mean while , let those Disputants consider , how many gross and pernicious Absurdities proceed from this kind of Doctrine ; for hereby the infinite greatness of the free Grace and Mercy of God towards us is taken away and abolished , this also destroys our thankfulness to him for his goodness , and withholds Consolation from afflicted Consciences so that very great injury is done to him , that hath freely communicated so many and so great Benefits , and much greater injury is done to those , on whom they are bestowed : Hereby also it comes to pass , that there remains no Assurance in the Promise of God , no firmness in our Faith , no soundness in the Doctrine of Religion , nor Comfort or Refreshment in the Suffering of the Saints . A second Argument out of St. Paul. Being justified freely by his Grace , through the Redemption , which is in Christ Iesus , whom he hath set forth to be a Propitiation by Faith in his Blood , to declare his Righteousness at this time , that he may be Iust , and the Iustifier of him , that is of the Faith of Iesus Christ ; and again , we reckon that a Man is justified by Faith without Works . Unless the Hearts of these our Adversaries were fully set in them to pervert the ways of the Lord , it could not otherways be , but these clear and evident sayings of the Apostle must be sufficient to satisfie them , and prevail upon them to beware lest they kick against the Doctrine of the Apostles , and exalt themselves in their proud Imaginations , and vain Conceit of their own Righteousness , against such clear Manifestation of Divine Grace . But here the Roman Legions make a fresh incursion again . and the Ring-leader of them is Andraeas Vega , who fights against the Righteousness of Faith : Whom there is no need of answering in this World : For he hath been removed out of this Life a great while since , that he might answer to God his Iudge . And because he denied , that he was justified by the Faith of Christ only , let him look to it , what he must answer his Iudge in that Iudgment , wherein he must give account of his whole Life , where of necessity he must either overcome or fall . If he overcome , where is the Truth of Scripture , in which it is said , God only overcomes , when he is judged ? But if he fall , where then is the Righteousness of Works ? What if David , so great a King and Prophet could not endure that God should enter with him into Iudgment . If Iob , a Man of so Holy a Life , yet durst not answer to one of a thousand . What will our Vega say , what will he bring ? his Cowls , his Fastings , his lyings on the Ground , his Night Watches , his Vows , his Liturgick-Prayers , his Propitiatory-Masses , his Mumbled over Confessions , his Penances and Satisfactions ? But who hath required these things at your Hands ? Nay , but he will defend himself , and take Sanctuary in the Law , which he hath fulfilled , not by the Strength of his own Free-will , but by the help of Divine Grace . Say you so ? David , being guarded with as much Grace , as any Man was , yet sunk down under the weight of the Law of God. I suppose Iob wanted not Divine Grace , and yet he dares not appear before God in Iudgment . And will Vega nevertheless hope to bring such an account of his Life before the Tribunal of God ; that if God strictly Mark it , and weigh it in the balance of his Iustice , he will not find more Sins than Merits therein ? But I need not ask him , what he will answer to God his Iudge : To whom I know he can make no satisfaction with all his inherent Righteousness : But this is that which I ask him , and not him only , but all the other Tridentines also , what they will answer the Apostle Paul , who openly pronounces a Curse both on Men and Angels , if any of them should dare to preach any other Gospel than he had preached . And what Gospel is it , that we have received by the preaching of Paul ? Is it not the same that he taught so often in all his Epistles , with frequent Repetitions , and great Care and Diligence , and also confirmed it with Miracles ? Now the summ of the Gospel , which he preached , is this : That Man is justified freely without Works by the Grace of God , through the Redemption , which is in Christ Iesus , whom God hath set forth to be a Propitiation , through Faith in his Blood. Is not this evident in the writings of Paul , &c. And yet Vega not being contented with this Gospel , nor deterred by the Curse which the Apostle denounced , hath arrived at so great an impudence , that he takes upon him to contradict , what the Apostle hath confirmed with so great Authority . The Apostle says , freely without Works , but he says , freely , but not without Works ; but how . is it freely , if not without Works ? Paul says , the Righteousness of God by the Faith of Iesus Christ , unto all and upon all that believe . But what says Vega and Hosius the enemy of Paul ? This universal Term [ all ] saith he , is not here by the Apostle applied to every one of the kind , but to every kind of every one : So that the meaning is this : Righteousness is communicated to them that believe , whether they are Iews or Gentiles . Thus said Vega. O Saint Paul , What Ignorance was this in thee , or unskilfulness of Speech ? Thou mightst learn of Vega to speak more curiously , and to polish thy Stile according to the elegancy of the Roman Court , after this manner . The Righteousness of God by the Faith of Iesus Christ unto all , and not only all , but also unto every one , and upon every one present and to come , that believe , so that thereby you might comprehend not only the kinds of every one , but also every species of the kinds , and every individual of the Species . But that I may answer seriously to the vain-glorious Spaniard . It was your Duty , O Vega , to correct your Spirit of Errour , by the divinely inspired Words of Paul ; and not to pride your self in such vain and empty Notions . For who sees not the clear and perspicuous simplicity of this Speech of Paul , whereby he proclaims a common Interest in Eternal Life and Righteousness , not only to Iews and Gentiles in the general , but to every one of them in particular , whether they be Iews or Gentiles , that believe in Christ ? Unless the Apostle had together with the universal Term set down the proper Mark of Distinction , that is , the peculiar Condition of attaining to Righteousness , you might have some colour of Reason for what you pretend . As for Example , when the Scripture speaks thus . They shall be all taught of God : God would have all Men to be saved , and come to the Knowledge of the Truth , in such a Case a Man may interpret the universal Term. ( As Augustine did ) in such a manner as you speak of : To wit , that it is not every one of all , but some particular Persons of all kind of Men and Nations , that attain unto the Knowledge of the Truth ; but the Case is otherways in this Expression of Paul , where the Apostle together with the universal Term , adds also a peculiar and proper mark of Distinction : So that he doth not only make the Righteousness of God common to all in the general , but also expresly sets down a certain manner , whereby all do attain unto it , and to whom it peculiarly belongs ; in these Words : By the Faith of Iesus Christ unto all , and upon all that believe . Whence of necessity it follows , that every Mans Righteousness consists in his believing in Christ by Faith unfeigned , and embracing of him according to the saying of the Prophet , The just shall live by Faith. But let us again hear what the Prating Sophister hath to say for himself . But whereas ( saith he ) the Iust shall live by Faith , and God is said to justifie Man by Faith , it doth not therefore follow by consequence , that Works are not necessary ; for it is one thing to live by Faith , and another thing to live by Faith only ; One thing to be justified by Faith , and another thing to be justified by Faith only ; and if these Words [ Faith only ] are sometimes found in the Books of Catholick Doctors , by the Word ( only ) good Works are not excluded , but all other Sects and Ways to Salvation , except Faith only , and the Christian Religion . Thus said Vega. To whom that I may answer , First , whereas he inferrs , that good Works are not necessary , because the Iust live by Faith , he may as reasonably gather Thistles from the Vine ; for this is no good consequence : The Iust shall live by Faith , therefore Works are not necessary : Which we also with Paul , do notwithstanding account to be necessary . And in the next place , whereas he says , that it is one thing to be justified by Faith , and another thing to be justified by Faith only : Though we grant this to be true , yet I see no great difference between these two Expressions : To be justified by Faith without Works , and to be justified by Faith only . Thirdly , Whereas he Cavils about the Word Only , what it excludes , and what it excludes not in the Books of the Catholicks , we do not trouble our selves much about that ; but this is manifest in the Writings of Paul , that Works themselves , though otherways they are very excellent , and also necessary upon other accounts , yet in this free Gift of Evangelical Iustification , they are excluded without all Controversie . Though that also is an untruth , which he asserts of the Books of the Catholicks : For Basil ( that I may produce one of them instead of a great many ) expresses the same in manifest Words , taking away from every Man all occasion of glorying in his own Righteousness , and testifies that each one of us is justified by Faith in Christ only . And therefore he presently produces the Example of Paul to confirm the same , and Paul Glories ( saith he ) in the Contempt of his own Righteousness . I may also add the VVords of the same Basil upon the 32. Psalm , where giving a Description of a perfect Man , he says he is such a one as puts no trust in his own good deeds , but hath his whole hope and reliance on the Mercy of God alone . I think it is not amiss to joyn unto Basil his intimate Friend Nazianzen , who assents and subscribes to the words of Basil on this manner : Faith only is our Righteousness . But let us proceed unto the remaining Testimonies of Paul. For ( as I have said before ) Vega with his Associates heaps together eight Assertions for Iustifying Faith out of Paul. But the other five Assertions of the Apostle , together with the Answers of the Adversaries , do follow in this order . 3 Assertion . Rom. 4. If Abraham was justified by the Works of the Law , he hath whereof to glory , but not before God. For what says the Scripture ? Abraham believed God , and it was imputed to him for Righteousness . To him that worketh , the Reward is not reckoned according to Grace , but according to Debt . But to him that worketh not , but believeth in him that justifies the ungodly , Faith is imputed unto him for Righteousness . As David also declareth the blessedness of the man , to whom the Lord imputeth Righteousness without Works . And likewise Rom. 11. If it is by grace , then it is not of works ; and if it is of works , then it is not of grace . 4 Assertion . Rom. 10. If thou shalt confess with thy mouth the Lord Iesus , and believest with thy heart , that God raised him from the dead , thou shalt be saved ; for with the heart man believeth unto Righteousness , and with the mouth confession is made unto Salvation . For the Scripture saith , Whoever believeth in him , shall not be ashamed . There is no difference between Iew and Greek : For every one that calleth upon the name of the Lord shall be saved . 5 Assertion . Acts 13. Be it known unto you , Brethren , that through this Man remission of sins is preached unto you , that through him every one that believes may be justified from all things , from which ye could not be justified by the Law of Moses . 6 Assertion . Acts 10. To him all the Prophets bear witness ; That all that believe in him , do receive through his name remission of sins . 7 Assertion . 1 Cor. 3. For other foundation can no man lay , than that which is already laid , that is , Christ Iesus . But if any man build upon this foundation Gold or Silver , &c. If any man's work is burnt , he shall suffer damage , but himself shall be saved , yet so as through fire , &c. 8 Assertion . The eight Argument is gathered from many Examples of those , who were justified by Faith only , and admitted unto Baptism : As three thousand of those that believed at the Preaching of Peter on the day of Pentecost , were baptized , Acts 2. and the Eunuch , whom Philip baptized , Acts 2. The Iaylor and his family , whom Paul baptized , Acts 16. &c. By which Examples it may be rationally proved , that the Apostles judged Faith to be sufficient to qualifie a man for the receiving of Baptism , and therefore also for receiving of Iustification . By these proofs of Scripture this Doctrine is sufficiently confirmed , which attributes the Iustification of the ungodly , not to Works joyned with Faith , but to Faith simply without Works . But because I am not now dealing with men of moderate Principles , but with cunning Sophisters , let us for a while bring the Apostle out of the Church into the School , that he may fight hand to hand against them with their own weapons , and confute them with their own Arguments . The Righteousness of the Law or of Works , and the Righteousness of Faith , are so contrary to one another , that they cannot consist together ; but the one of necessity makes void the other . But we look for Righteousness by Faith. Therefore not by the Righteousness of Works . Again . If according to Grace , then it is not according to Debt . But according to Grace it is imputed to us for Righteousness . Therefore not according to Debt . Again . That whereunto blessedness is ascribed , to the same also is ascribed Iustification . Our blessedness is attributed unto the remission of sins . Therefore our Iustification also is attributed to the same . Another Argument . If Works are necessary to Salvation , then Salvation would not consist in the belief of the heart , and the confession of the mouth . But our Salvation consists in confessing the Lord Iesus with the mouth , and believing in him with the heart . Therefore Works are not necessary unto Salvation . Another . If Works had been conducible to justifie Abraham before God , then he should have had cause of glorying before God , Rom. 4. But Abraham had nothing wherein he could glory before God. Therefore Works do not avail to Iustification . Another . By the Law of Moses no man can be justified . All Doctrine of Works belongs to the Law of Moses . Therefore no Salvation comes by any Doctrine of our Morals , or Works . Another . Whosoever builds upon Christ the Foundation , Gold , or Hay or Stubble , shall be saved , either without fire , or through fire . Therefore Faith only without Works procures Salvation . An Induction from Examples . The Scriptures tell us of many that were justified and baptized without making any mention of Works . On the day of Pentecost three thousand were baptized ; Acts 2. The Eunuch was baptized by Philip ; Acts 8. The Iaylor with his family ; Acts 16. The sinful woman , whom faith saved ; Luke 7. The prodigal Son ; Luke 18. The Thief on the right hand ; Luke 23. The Publican ; Luke 18. And a multitude of others obtained Salvation without any condition of Works . Therefore , only Faith in Christ justifies the humble and broken hearted sinner . Unto these things so very evident and clear , what do the Adversaries object ? with what subtilties and distinctions do they defend their Popish Errour of Inherent Righteousness ? Be pleased to hearken ; though what they say is fitter for laughter and derision than instruction . And first as touching the distinction , that Paul makes between him that worketh , and him that worketh not ; between Mercenary works , and Iustification imputed without Works ; between Debt and Grace ; between the Righteousness of the Law , and the Righteousness of Faith , let us observe how those Sophisters cloud and darken it with their vain janglings . For whereas the Apostle argues on this manner from the Rule of contraries . If it is of grace , then it is not of works ; but if it be of works , then it is not of grace , &c. If the Inheritance is by the Law , then it is not of the Promise , &c. And again , distinguishing between the Righteousness of the Law , and the Righteousness of the Gospel , he so divides the one from the other , that difference appears evident . Of the Righteousness , that comes by the Law , saith the Apostle , the Law it self speaks on this manner ; He that doth these things shall live in them . But what saith he of the Righteousness that is of Faith ? If thou confess with thy mouth the Lord Iesus . and believe with thy heart that God raised him from the dead , thou shalt be saved . What is more evident than this distinction ? what words are more perspicuous ? But what is there that can be so well conceived in the mind , or expressed in words , but it may be wrested by the wrong Interpretations of such men as take delight to set themselves in opposition against the Truth ? for thus they speak . Are not pious works the gifts of God ? Doth not Charity shed abroad in the hearts of the Saints by the Holy Ghost , inflame the minds of Believers , and provoke them to all things that are honest and agreeable to the Will of God ? Which Works of Charity , when God crowns and rewards them in us , they are not so much our works , as his gifts ; for they are not our works , or performed by any strength of our own , but they are the works of God , which we perform by his help , and they should be wholly attributed to his Grace . Whence also they oft-times are called in the Scriptures by the name of Divine Grace . As Paul also , bearing witness of himself , says , By the grace of God I am what I am ; for this grace of working not being attained unto by any human industry , or strength of our Nature , nor any precedent obedience to the Law , or works and merits of our own , but only by Faith in the merits of Christ. Therefore Paul says well , That we are justified by faith without works ; speaking of such works as belong to nature , but not to grace ; which are a man 's own works , and not God's ; and are called the works of the Law , not of Faith. But by the works of the Law , the Apostle understands such works as are performed by a man 's own free will , or by the direction of the Law and Nature only , without the assistance of Grace . And this is the meaning of Paul , ( as those Popish Doctors would have it ) when he distinguishes between Iustification by Works , and Iustification by Grace or Faith : So that if it be by grace , then it is not of works , to wit , such works as are done by Nature , and not by Grace ; but if it is of works , then it is not of grace ; for then grace ( saith he ) would not be grace ; which opposition must be thus understood , according to the Opinion of those Popish Teachers ; so that grace doth not wholly overthrow all works , but those only , that are performed by the strength of Nature without the assistance of Grace . But contrarily , the pious works which proceed from Grace and Faith , their Righteousness is so far from being made void by Grace , or the Righteousness of Faith , that it is rather thereby confirmed . For the Law ( as Augustin speaks ) is not made void by Faith , but rather established ; for Faith obtains the Grace , whereby the Law is fulfilled . Therefore whereas Paul distinguishes between the Righteousness of Works , and the Righteousness of Faith. This is the Answer the Catholick Faction gives to this distinction . In this place the Righteousness of the Law , and the Righteousness of Faith , are not set in opposition one against another ; ( as they express themselves ) but Righteousness by the Law , or in the Law , is that which is opposed to the Righteousness of Faith. And they say , The Righteousness that is in the Law , or by the Law , is that obedience which is performed to the Law by natural strength without the assistance of Grace : For these things differ not a little from one another ; for the Righteousness of the Law is one thing , and the Righteousness by the Law , or in the Law , is another thing . From which distinction they draw this Inference ; That the Righteousness of Faith , or by Faith , doth not exclude the Righteousness of the Law , but is exercised about it , and fulfils it : In as much as the Law signifies Obedience to the Commandments , which faith by obtaining grace performs : And because the Grace of God performs the Law , that is the certain cause why the works of the Law , which are the gifts of God , ought not to be excluded from Iustification , just as Faith it self cannot be excluded , because it is the gift of God , as much as the Works of the Law and Charity , which are infused by the Grace of God. This is the entangling Sophistry whereby Andraeas Vega , and others of his Association persuade themselves that they can break through the force of all the former Arguments . An Answer to the Adversaries , wherein their Frivolous Exceptions , and Sophistical Subtilties are confuted . BUT these Sophistical Distinctions which they make use of , as antidotes in difficult cases , are so absurd and unreasonable , that there is not any Poison more deadly and injurious to the Doctrine of Salvation . And I greatly wonder at the power and efficacy of Errour , that so stupifies their undestanding , that in the light of Noon-day they can be so blind , and err so perniciously , and betray their own Ignorance so shamelesly . It is a Rule of Lawyers ; ( as I formerly have said ) Where the Law distinguishes not , we ought not to distinguish . What need then is there in a thing so evident , of so many by-ways of distinctions , and Labyrinths of perplexities ? for Paul hath spoken expresly , and given many weighty Arguments , whereby he makes it very clear , that it is theGrace ofGod only , to which we are indebted for all our Iustification . But those men are of another mind , saying , That this Grace consists not in the favour of God only , whereby he receives sinners for the sake of Christ , but also in Moral Vertues and Charity , whereby the Law is fulfilled . Tho' I deny not that the excellent gifts of honest actions are bestowed upon us by the Grace of God : Yet our Iustification before God depends not upon this grace of working : Therefore we do not utterly reject the distinction that they bring of pardoning and renewing grace , if they keep them duly within their own bounds . But that which they conclude from hence , we altogether disapprove . I know and confess it is the Grace of God , which both sanctifies and justifies ; which both pardons & renews : For we are daily renewed unto new obedience by the influence of Divine Grace . But though this be so , we are not renewed for this purpose , that by this newness of obedience we may be justified : But before Renovation we are sirst justified by Faith in the Son of God ; all the sins of our former life being blotted out for the sake of Christ in whom we believe : Unto which Iustification succeeds the renovation of imperfect Obedience , but not such as justifies a man from his sins in the sight of God : for good works go not before him that is to be justified , but follow him that is justified . For whereas hence they make a twofold Iustification ; a first ( as they call it ) and a second ; of which the one is before works , and the other after works , whereby it is perfected ; it is a vain imagination , not derived from the fountains of sound Doctrine , but from the filthy Cisterns of Sophistry and vain jangling . For the Gospel acknowledges no Iustification but one only , and such a one as endures for ever . As Christ , whom he loves , he is said to love unto the end : And as God hath once chosen and called those unto Salvation , whom he will justifie for ever ; so also he likewise once justifies those whom he will glorifie . For I see no such difference between these things , but that what agrees unto Election and Vocation , may also be attributed to Iustification . Wherefore as God's election and calling of those , who are justified , is one , and not twofold ; it must follow by necessary consequence , that there is but one Iustification of those who are chosen . Therefore if God hath once chosen those , that are to be justified , why may not one Iustification be sufficient for them , whom Election hath called unto glory ? especially because there is one and the same cause and manner both of electing and justifying . He chose them in Christ first , whom he predestinated unto life : And in like manner he justifies in Christ those , whom by the sacred Decree of his Election he appointed to glory . But if you ask the cause , why God chuses his own in Christ , I answer , That the cause thereof is not placed in the works of men , but it depends upon the free favour of God , and the like we may say of Iustification ; for those , whom he justifies , he justifies in Christ ; but if you ask , why doth he justifie in Christ , the cause appears evident , which cannot be found in our VVorks , but before all VVorks in the favour of God only . But you may say , Those things are not well compared with one another , which disagree in Nature ; for Election , and Vocation , and Glorification are such things , as being once determined of God , cannot be disannulled . But the Case is otherways in Iustification , which may sometimes be lost , and sometimes retained , according as it is hindered or not hindered by the Grace of God. For thus spake Vega , and Scotus , and others . That I may Answer such Men , I confess indeed , if the manner of our Iustification were such , as those Men feign , to wit , if its chief reliance were upon Works , and the increase of Vertues ; it would be true , which they assert , concerning the uncertainty of losing or keeping Iustification . But seeing all the stability of our Iustification depends not at all upon our Works , but upon the Merits of Christ by Faith , and the Remission of Sins by his Righteousness ; therefore it is , that as there is one Election and Vocation , and that sure and firm , so also Iustification is not twofold , but one and the same , and such an one as endures for ever . I call it one , because there remains always one and the same cause and manner of Iustifying , which relies not on the Merits of Works , but consists of Faith and the Remission of Sins . And though the Sins from which we are justified , are not all of the same kind , but are distinguished by times and variety of Actions , yet nevertheless Iustification , that is , the Remission of Sins in respect of the form and manner is not divers but one : Not twofold but simple , as Faith also , which is the procuring cause of Iustification is not , which though it is daily increased , yet it remains always one and the same . Moreover , as this Iustification which increases together with Faith is only one , so also the same being firm and stable , no less than the Promise of God , on which it relies , undergoes no change , but continues firm , and constant and the cause thereof is , because it relies not on Works but Faith only , whence the Apostle said . It is therefore by Faith , that according to Grace the Promise may be sure to all the Seed . On the contrary , they who make a twofold Iustification , and assign divers causes of both , of which the one confists of Faith only , without Works going before , which they call the first , and the other , which they call the second is increased by Works of Grace , as they speak . I see not what they can find in the Scriptures , for the defence of their Opinion ; for Paul writing to so many Churches acknowledges no cause of Iustification , but one , which he professes to be Faith in Christ , and that without Works . What need is there of better evidence ? Can you not be perswaded to believe the Truth , which hath been so often and so perspicuously demonstrated by so great a Master as Paul ? But to what purpose hath Christ appointed him to be a Teacher to us Gentiles ; if we despise his Instructions , and chuse to our selves other Masters , that teach another Gospel ? And what else do those Men , who reject the Apostle's Doctrine , and hearken to such as teach contrary thereunto ? Paul says , Without Works Man is justified : Will you then dare to plead for Iustification by Works in Opposition to the Apostle ? Dare you deny what he affirms ? But you say , I detract nothing from Works in opposition unto Paul , but I add Grace , from whence they receive the power of Meriting and Iustifying . Then , according to your Opinion , Works being assisted by Grace do justifie , but without Grace they avail nothing . But what will you answer to St. Paul , who without making any Distinction of Works , says not of such or such Works only , but indefinitely and in the general of all Works . It is of Faith , and not of Works , lest any should boast . And again , to the Romans , If by Grace , then it is not of Works , and elsewhere , To him , that worketh not , &c. And how often doth he in all his Epistles Attribute all Power of Iustifying to Faith , shutting out not only such or such Works , but all Works of what kind soever , concerning which Paul speaking indefinitely and absolutely , utterly excludes them from any concernment in Iustification . Which would be false , if any Works , whether performed by Grace and in Faith , or without Grace , were conducible to Iustification . And hence this Argument arises . An Argument against inherent Righteousness . We are justified without Works by Faith , as Paul testifies . VVorks of Charity infused by Grace , are VVorks . Therefore , without these Works also , that consist of Grace , we are justified . The Adversaries Answer to the Major : Paul asserts , that we are justified without Works , but with this Exception , unless they be planted in us by Faith , and the influence of Grace ; for the Apostle excludes not such kind of Works , because they please God , and procure Iustification . Contrarily those VVorks only are excluded , that are of the Law , or of Nature , without which we are said to be justified . But this Answer doth not satisfie the VVords of Paul , who without making any such Exception or Distinction of VVorks , teaches simply and indefinitely , that we are justified without Works . By what Logick then have these Sophisters learned to make a definite and particular Proposition of that which is Indefinite and Universal ? Or what Reason have they to confine that unto a particular Case , which Paul speaks of Works in the general ? Let us consider the Words of the Apostle : Who , if he had believed , that Works of Charity infused , procure Iustification in the sight of God , it cannot be doubted , but he would have expresly said so much . Now he says expresly without any Exception : By Works shall no Flesh be justified . Whence we may form this Argument . If Works performed by Grace and in Faith , were meritorious of Iustification , then some flesh would be justified by Works , seeing there are many Believers that Work by Grace . But no flesh at all shall be justified by Works , as Paul bears witness . Therefore it is false , that good Works performed by Grace have any Power of justifying . Let us confirm the saying of Paul by Scriptural Examples . That which Paul here preaches of free Salvation without Works , the same Isaiah foretells , will come to pass , though in other Words yet to the same purpose , under the Symbols of Wine and Milk. All ye that thirst , saith he , come without Money , and without Price , and buy Wine and Milk. What is signified here by Wine and Milk , but the glorious Mystery of our Iustification ? and what is the signification of these Words , wherein we are commanded to eat without Money and without Price , but that the Lord would intimate unto us by the Prophet the same thing , that the Apostle declares , to wit that we attain unto so great Felicity by the free Gift of God only , and not by Works or Merits of Works ? For what can be the sense of these Words of the Apostle [ Without Works ] but the same that the Prophet expresseth in these Words ( without Money , and without Price : ) What hole can the Papists find here , to creep out at ? Without our own Works say they , or without those that go before Faith , as Campian says , or without the Works of the Law as Osorius speaks , but not without the Works of Faith , or those Works which flow from the Grace of God ; but this vain Sophistry is overthrown by the similitude of the Prophet , which would be utterly absurd , unless upon all accounts Salvation were freely offered without any Condition of Works . For otherwise , what will they answer the Prophet , or how can they interpret his Words , where he commands to eat without Money and without Price ? Will they distinguish Money in this place just as they distinguish Works ? So that they reject that Money as unprofitable , which is our own , being purchased by our own labours , but what is given us of God , they are so far from excluding this , that unless we have it , it is in vain to come and eat . O vain janglings of Sophisters , not so fit to be confuted by Arguments as to be hissed away , and accursed by an Apostolical Execration . Suitable hereunto is that saying of the same Prophet : Ye were sold for nought , and ye shall be redeemed without Silver : What else can be understood by these Words , but the freeness of the Infinite Mercy of God towards us without any Merit of ours ? Where then are the Merits of inherent Righteousness , which the wicked bring before God , if none obtain Iustification , ( as they plead ) but those who are first endued with Charity , and thereby are rendered just and worthy of Life Eternal ? For the Confirmation of what we assert , let us add also the Example of Abraham : From whence we may argue thus . Argument , Rom. 4. The VVorks of Abraham were done in Faith and Grace . The VVorks of Abraham have no Praise or Glory before God. Argument . Therefore VVorks done by Faith and Grace Merit nothing before God. I am not ignorant , what these Interpreters Answer , absurdly wresting these Words of Paul to another Sense , contrary to the Mind of the Apostle . For thus they comment upon this place . If Abraham by VVorks , &c. The good VVorks of Abraham done in Faith , are not by these Words excluded from Iustification , neither is he declared to be justified by Faith only . But the VVorks of the Law , done without Faith , are excluded , which sort of VVorks because Abraham did not , therefore he is truly said to be justified by his VVorks before God. Moreover ( as they say ) it is not proved by these Words , that the good Works of Abraham : being a renewed Man and righteous , though done in Faith , did not justifie , but that Abraham was not justified by Works only without Faith. Thus they say , What should I answer then , but that their Interpretation doth not agree with the Mind of the Author ? Paul writing to the Romans , when he had proved it by many and weighty Arguments , That a Man is justified by Faith without Works , being about to confirm the same by an Example ; He enquires concerning the Works of Abraham : What shall we say , that Abraham our Father according to the flesh found ? For if he was justified by Works , he hath whereof to Glory , but not before God , &c. First , let us see , what these Works were of which Paul treats , and next whose Works they were ? The Adversaries Answer , and amongst those Campian our Countrey-man , who a while since , when he was urged by this place of Paul , concerning the Works of Abraham , is reported to have answered thus , like his own Iesuits , the Works of the Law , as they are done without Faith and Grace , avail nothing to Iustification ; but because the Works of that Holy Man were not such , being replenished with Faith and Grace , therefore he is truly said to be justified by his own Works before God , yet not as his own Works . What do you say ? Was he justified by Works , of whom Paul says expresly , that he had no cause of glorying in his Works before God ? Was the Apostle ignorant of the Holiness and Excellency of the Works of the Godly Patriarch , which were not without Faith , and the Grace of God ? And yet Paul denies that these Works , though excellent in themselves , availed any thing before God , in respect either of glorying or of Iustification ? And it is evident by the Authority of Paul , that it was of Faith , and nor of Works that he was justified before God ; for Abraham believed God , and it was accounted to him for Righteousness : How then will those Interpreters agree with the Apostle , in affirming he denies ; for they contrarily do plead that Abraham was justified by his Works : Whereas in opposition thereunto the whole scope of this Epistle is to remove the works of the Saints , though excellent in themselves , from Iustification ; not that pious works should be contemned , but that the free Bounty of God towards sinners may evidently appear , who liberally communicates his Righteousness , not to the dignity of Merits , but to Faith ; not to him that worketh , but to him that believeth in him , that justifies the ungodly , ( who justifieth the ungodly , saith the Apostle . ) But here Campian objects after his former manner , pleading ; first , That Abraham was justified by Works ; and next , he renders the reason , why he was justified by Works ; because that his Works were not done in Circumcision , nor in the Law , but before Circumcision and the promulgation of the Law , by Faith and Grace : And therefore they were acceptable to God. Thirdly ; Commenting upon the scope of the Epistle , he affirms , that we misunderstand the words of the Apostle , because his whole drift through all that Epistle is , to separate from Iustification the Ceremonies of the Law , and the Works , that were done before Faith in the Law , or by the Law only without Grace . For thus he reasons , and such are all Camplan's Objections . To all which I answer , that they are most false . 1. Whereas he affirms , That Abraham was righteous by Works , Paul expresly denies it , Reason openly confutes it and the thing appears evident of it self . For what need had he of the promised Seed and a Redeemer , if already he had been righteous by Works ? or what need was there , that Faith should be accounted unto him for righteousness , who was afterwards to obtain the praise of Righteousness by Works ? Moreover , death being the wages , not of righteousness , but of sin ; by what right could he be subject to the dominion of death , if he had not been a sinner ? If he was a sinner , how then was he righteous by works ? 2. Whereas he says , That these works were not done according to the Law , nor under the Law , but before the promulgation of the Law , I would ask him , What the Law is ; which if it is nothing but the Rule of Righteousness , how can any man be just , where there is no Law ? But what man was there ever in the World , but he carried about with him the Law of God , if not written in Tables , yet written on his heart , and engraven on his conscience ? But the Decalogue was not yet engraven on Tables of Stone . But what was contained in the Moral Decalogue , which that holy man did not already comprehend within his own heart , both of loving God and his Neighbour , of not Murthering , of not committing Adultery , or honouring Parents ? &c. 3. As touching the scope of this Epistle , how greatly is campian mistaken ? For who is so void of sense , that he doth not clearly perceive , that the drift of the Apostle is not that , which those Iesuits dream of , to attribute our Salvation or Iustification to any Works , either going before , or following after ? Neither was this Office of an Ambassadour committed unto him , that he might contend with the Iews about Ceremonies , or with the Gentiles about Moral Duties ; but as Peter was entrusted with the Apostleship of the Circumcision , so also the Preaching of the Gospel to the Uncircumcision was committed unto Paul ; not that he should Preach the Law , but the Faith , which before he opposed : Not that he might declare the Righteousness of Works ( in which there is no Salvation ) but that God by him might reveal his Son amongst the Gentiles , and might manifest unto the World that heavenly Trophy and glad Tydings of Peace and Victory obtained in Heaven by Christ , and spread abroad far and wide through the Churches , the boundless riches of Divine Grace , which he had experienced in himself . For he was called for this purpose to the Apostleship , that the infinitely gracious Lord and Redeemer Christ Iesus might first exercise his Mercy towards him , and afterwards by him declare his great Mercy towards Sinners , not only by hisExample , but also by his Ministry For thus he bears witness of himself , that the Ministry of Reconciliation was committed to him , for which he was appointed to be a Preacher , and Apostle and Teacher of the Gentiles , in Faith and Truth , that he being an Ambassadour in Christ's stead , might invite all men , yea and beg of them , that they would be reconciled unto God. And this seems to be the principal scope , that Paul aims at , not only in the Epistle to the Romans , but also in all his Doctrine , to proclaim amongst the Gentiles the unsearchable riches of Christ , and that he might set before the view of all men , what is the Communion of the Mystery that was hidden with God in former Ages , &c. But now in the Righteousness of Works , no such Mystery lay hidden with God from former Ages . Therefore it is false , and abominable , which Campian the Iesuit , and such like Sophisters assert concerning the scope and sense of Paul's Epistle to the Romans : For by the Law , ( which Paul excludes from Iustification ) they understand that part thereof which comprehends Ceremonial and Iudicial Works , wherein the Iews gloried ; or Works purely Moral , performed before Faith , on which the Gentiles relied . Yea on the contrary , when Paul removes the Law from Iustification , he doth not only exclude it , upon the account of Iewish Ceremonies , or Moral Works performed before Faith ; but also upon the account of its weakness through the flesh , both in Iews and Gentiles , both in the regenerate , and the unregenerate ; so that it cannot make sufficient satisfaction to the Iustice of God. And Paul affirms , That for this cause God sent his own Son in the likeness of sinful flesh . What did God do , but what flesh could not do ? For sin , he condemned sin in the flesh . In what flesh ? ours , or his own Sons ? Who of all the Regenerate , though endued with great habitual Faith and Grace , hath so led his life , walking not according to the flesh , but according to the spirit , but he always carries about with him flesh , that is weak in many respects , and vicious and subject to sin ? Concerning which every one may complain with the Apostle : I know that in me , that is , in my flesh , dwells no good thing . And again ; I find a Law. that when I would do good , evil is present with me , &c. For what they speak of Works following Faith and Grace , how little that helps their cause appears not more evident by any Argument , than by the Lives of those , that maintain this Controversie , if they be strictly enquired into . If that be true , which Campian with his Iesuits pleads for , That Righteousness is not obtained in men come to years , but by Works that follow after Faith : Let us behold then what excellent Works this Faith of the Mother Church of Rome brings forth ; seeing they so much glory in the Title of Catholick Faith , and Preach so many things about Charity , which is the fulfilling of the Law. Let us look into the Life and Works of the Roman Popes , Cardinals and Bishops , and the whole Crew of the Monks and Iesuits ; Where can you find more of the flesh , or less of true holiness , than in those false-hearted and painted Hypocrites , whose whole profession of Religion consists , in Purple Gowns , high topped Mitres , Purple Caps , Rings adorned with Iewels , solemn Vows , Ceremonies , which in reality are rather Stage-playes than Exercises of Piety . This appears to be too true by the unhappy Tumults raised in the World , the Wars and Persecutions that are stirred up by none more , than by those very men , that call themselves Spiritual and Catholick ; whom it should become to be the chiefest encouragers of Concord , and Messengers of Peace . But having so much enlarged upon this sort of men , with their Works and Merits , let us return to the Examples of those of whom we spake before , who were freely admitted unto Baptism , and received into favour by Faith without any commendation of Merits at all , yea without mention of any Works , except such perhaps as were evil : Amongst which number those Iews may be reckoned , of whom three thousand at one time were Baptized by Peter . Likewise also the Eunuch whom Faith only without Works , made not only meet for Baptism , but also an Heir of the Heavenly Kingdom : And the Iaylor , whom Paul Baptized . Moreover , Paul himself , and all the Apostles , and Publicans , the family of Cornelius , Zacehaeus , Mary Magdalen , and the Thief on the Cross ; If Faith without Works was sufficient to them for the Grace of Baptism , why not also for the obtaining of Iustification and Life Eternal ? Vega , and those of his Association , answers after his usual manner , that in all these Repentance was joyned with Faith , and other things also belonging to good Manners , and a godly Life . But it easily appears how vain and insignificant this Answer of Vega is : He says , Repentance and other Vertues are joyned with Faith : Which , tho' I confess to be in some sense true in the lives and persons of them that are justified ; but these things have no union with Faith in the concernment of Iustification . And first , as touching Repentance , abundance hath been said before ; for seeing Repentance is nothing but a mourning for sins committed , it may indeed of it self afflict the guilty person , and fit him for receiving of Grace ; but it cannot obtain a pardon for the sins committed before a Secular Iudge , and much less before the Iudgment Seat of God. For that is the Office of Faith , which as it only obtains a pardon , so it obtains it for none but them that are afflicted , and repent , and believe in Christ. For for their sakes chiefly Christ was sent by his Father into this World , that he may help all them , that being in distress , flie to him by Faith. In which three things are to be considered , and placed each of them in their own bounds and territories . First , that we may see what the Mediatour does , what Faith performs , & what sorrow for sin produces . All our Salvation flows from the Mediatour as from a Spring and Fountain . But if you ask , how , or for what cause he saves ; I answer , by Faith. And if you ask , whom he saves ; I answer , those that repent of their wickedness , or whom he draws unto himself by an inward Call : Doth the Lord then save those for their Repentance ? No verily . Suppose a man is greatly grieved at the remembrance of his by-past life , but yet comes not to Christ ; will grief for his sins save him ? No surely . Yea , who can come to Christ unless he first hear and understand , who he is from whom Salvation must be sought ? Now it is Faith , and not Repentance , that does this : For it is not the grief and sorrow of a broken hearted sinner , but Faith that discovers a Saviour to us , and guides us to him , and obtains Salvation from him : Yea , which is Salvation to them that are in distress : for thus it is written : This is the will of God , That every one that seeth and believeth in him , should have Eternal Life . By which it is evident enough , what should be attributed unto Repentance , and what to Faith , in the case of Iustification ; for sin is not therefore pardoned , because he that sinned hath repented , but because he that sinned not at all , hath died for sin , therefore the sinner is forgiven , not for his Repentance , but for Faith , whereby he believes in him , that died for our sins , & rose again for our Iustification . Where Faith is joyned with Works , and where it is not joyned . AND hitherto we have been speaking of Repentance . But as touching the Reformation of the Life in other respects , though I know that nothing is more convenient , than that Faith , which is rightly instructed in Christ , should have Charity , and other Offices of Piety , suitable to the Christian Profession joyned with it . Yet it must be considered what manner of Union this is , and of how large an extent : for Faith and Charity have that wherein they are of necessity united . And they have that also , wherein they must of necessity be separated . Where we deal with God about Salvation , Iustification , and the Expiation of sins , here Faith only without Works is powerful and overcomes . But in dealings with men in the Lives of the Iustified , in popular duties , in the exercise of Vertue , there is a very near Union between Faith and Vertue , of which the one cannot consist without the other . Therefore these things should be measured by their own bounds , that we may attribute unto Faith its due , and to Works their due , and unto both that which is meet . For as that poisonous Errour of Eunomius should be abhorred , who is reported to have been so great an Enemy to godly works , that he thought it was not a matter of any concernment how any man led his life : So also great care should be taken , lest in shunning the Soylla of Eunomius , we fall upon the other Carybdis of the Papists , which is no less pernicious , being mis-led by the Popish Doctors , who make such a confused Union between Faith and Works , that neither Faith without Works , nor Works without Faith procure Iustification . But this Union is easily confuted by the Authority of Scripture : For if Faith only doth not bring Believers into a state of Salvation , unless it be joyned with great Holiness of life , why did not Christ joyn these together , when he said simply ; He that believeth in me hath Eternal Life ? Why did not Peter joyn them together , when , according to the Testimonies of the Prophets he proclaimed remission of sins to all that believed in his Name ? Why did not Paul joyn them together , when instructing the Iaylor in the Faith , he said unto him , Believe in the Lord Iesus , and thou shalt be saved , and thy house ? Many other such like things may be mentioned . The History of the Galatians is well known , who being led aside by the false Apostles , did not wholly cast off Christ , nor excluded Faith in Christ , but they would have had the good Works of Believers joyned with Faith in the Article of Iustification before God unto Eternal Life : for which cause , how angry the Apostle was at them , his Epistle bears witness . But here again a place of St. Paul out of the same Epistle is objected , where writing to the Galatians , he speaks of Faith , that works by Charity . From hence the Tridentine Divines infer a necessary connexion between Faith and Charity ; so that Faith without Charity , like matter without form , avails nothing to the perfection of Righteousness . And they say of Charity , which they call Righteousness inherent in us , That it is so impossible that it should be separated from Faith in the concernment of Iustification , that they assert it only to be the formal cause of our Iustification . But it is not difficult to answer to this place of Paul. For in that Epistle the Apostle endeavours with great diligence to call back his Galatians to the Righteousness of Faith from which they had swerved . In the mean while , lest they should be seduced by a counterfeit Faith , by these words he intimates , what Faith it is , that he speaks of : Not such a Faith as is idle and dead without Works , but which worketh by Love. And in this sense we deny not that Faith is not alone . But what consequence is that ? Lively Faith is not alone without Charity . It is a lively Faith that justifies . Therefore in Iustifying , Faith is not alone without Charity . This Argument is disproved in the Schools of Logicians ; for it is a Sophism ( a non causa ut causa . ) Therefore I answer to the Major : The Faith that is lively is not alone without Charity : That is true in working , but not in justifying . Therefore as touching the Cause and Office of Iustifying , this is not the consequence thereof : Therefore in Iustifying , Faith is not alone without Charity . But as for the the Minor , though Faith that justifies is called lively in respect of good Works , yet it doth not justifie in respect of those Works , but only upon the account of its Object , which , because Faith only without Charity embraces ; therefore Faith only without Charity receives from thence the power of Iustifying . If all things that any way are , or are done together , should be joyned in one and the same Office , it would come to pass , that he that hath Feet , Eyes and Ears , because he hath not these Members alone , therefore he should be said to go not with-his Feet only , but to walk with his Eyes , and see with his Ears , as hath been formerly demonstrated . Iust so the case is in Faith , Charity , and other Vertues : Which tho' being infused by Grace , they inhere in the same subject , yet each one of them are distinguished by their peculiar Offices . Therefore if it be asked concerning the Office of Iustification , What it is that reconciles us to God , and procures Eternal Life for us ? I answer , it is Faith , and that only . If you ask ; how ? I answer , by Christ , the Mediatour . Again , if you ask , what manner of Faith that is ? I answer , It is not an idle or dead Faith , but lively and active . But if you would know by what marks you distinguish between a true Faith , and that which is counterfeit ? St. Paul answers that question ; The Faith , that is true , works by Love. What , where , and How Faith worketh by Charity . BUT here there are several things , that need to be explained , as , what Faith works , where , and after what manner it works ; for Faith doth not act every where after one and the same manner : It acts one way with men , and another way with God. It is true , that it works by Love , as Paul says but it must be understood in respect of men , not in respect of God. Neither doth Faith perform the same in both respects , nor after the same manner ; for with men it works by Love , but with God it works not by Love , but by Christ only , by whom it is admirable to consider what , and how great things Faith performs . It obtains grants of Petitions , pardon of sins ; it reconciles , justifies , wrestles , overcomes , reigns , and triumphs . Faith only does these things , not with men , but with God ; not working by Charity , but by Christ our Lord. Therefore Faith works one thing by Christ , and another thing by Charity : By Christ it obtains Salvation , by Charity it performs Obedience to the Law. Doth it perform perfect Obedience ? No. Doth it then perform imperfect Obedience ? But that is not sufficient to procure Righteousness and Salvation . And where then is that excellent integrity of Life ? Where is Charity 's meritorious efficacy to purchase Salvation ? Where is the Assertion of the Tridentine Decree , which only attributes the beginning of Iustification to Faith , but makes the formal cause thereof to be Charity or New Obedience , which they call Righteousness inherent in us , whereby we are not only accounted righteous , but are both called , and also really are righteous , before God ; adding also a dreadful Curse , if any dare be of another Iudgment . Which manner of Doctrine , if it be admitted , it utterly disannuls the sacred Scripture , and overturns all the foundation of our Religion . For if this be the condition of our Salvation , that it must rely upon good deeds , and not free Imputation only : Where then is that Righteousness , which is attributed unto Faith so often Preached by Paul ? Where is the difference between the Law and the Gospel , which , unless it be carefully observed , we may be as blind as to the knowledge of the Scripture , as Moles and Batts at Noon-day . Moreover , where is that opposition mentioned by Paul between the Righteousness of the Law and of Faith ? between Grace and Debt ? Where is glorying in Works excluded ? Where is Faith accounted to Abraham for Righteousness ? And how will the Tridentine Decrees agree with that which Paul says : Faith is accounted for Righteousness not to him , that Works , but to him , that believes in him who justifies the ungodly ? And where be those remarkable exceptive and exclusive Particles , whereby our Salvation is wholly cut off from Works , and ascribed unto Imputation ? Moreover where are all those sweet Promises , if those Men rob us of the Assurance of Salvation and God's Imputation ? Let us now proceed to the Prophets , that if any are less moved with the Authority and writings of the Apostles , if they have any thing to say for themselves , they may either Answer the evident Testimonies of the Prophets , or yield unto them . And first , that I may begin at this , I ask of them , that deny that it is sufficient to assurance of Iustification , that Christ hath fulfilled all Righteousness for us , unless thereunto be added also a Righteousness implanted and inherent in us , being formed in us of his free Bounty , which makes us formally Righteous , satisfies the Law , and merits Life . Which if it be so , I ask of them , Whether any Man will be assured that he is in a state of Salvation in this Life . If they deny it , where then is that Peace and Ioy in the Holy Ghost , whereof there is so frequent mention in the writings of the Prophets and Apostles ? Where is that frequent singing of Praise in the Books of the Prophets ? Where is that Everlasting Ioy and Gladness , which Isaiah the Prophet foretels shall be upon the head of those who being redeemed by the Lord , shall come into Sion with Praise ? Where is that way so straight , that Fools cannot err therein ? Where is that Voice of the Prophet preaching Peace , and proclaiming Glad tidings , and comforting his own People , which taking away all Fear , Grief and Sighing , confirms fearful and affrighted Consciences , strengthens weak Kness , and feeble Hands , yea provokes the very Beasts of the Field , and the Ostriches to the Exercise of glorifying God. If yet we waver in doubtful and uncertain fears , and have no firm hope of Salvation , but in that Righteousness , which is inherent in our selves according to the Pseudocatholick Opinion of the Church of Rome , where then is that fiducial reliance ; where is that Holy Courage , concerning which Ieremiah the Prophet foretold : In those days Iudah shall be saved , and Israel shall dwell safely . And again to the same purpose Ezekiel foretelling of the future Peace of the Church : And I will make with them a Covenant of Peace . And they that dwell in the VVilderness , shall sleep safely in the woods , and shall be in their own Land without fear : And presently he subjoins : But they shall dwell safely without any fear . Hereunto belongs the encouragement , that Isaiah gives the People of the Messiah , commanding them not to be afraid . Fear not , saith he , for I am with thee . And again , Fear not for I have redeemed thee . And again , Fear not , my Servant Iacob , &c. Hereunto also agree the Words of Zephaniah Prophesying by the same Spirit : Be glad , O Daughter of Sion , and be joyful , O Israel , and rejoice with all thy Heart , O Daughter of Ierusalem . The Loard hath taken away thy Iudgment , he hath turned away thy Enemies . The King of Israel , the Lord is in the midst of thee , thou shalt not be afraid of evil any more , &c. How then doth this so great Peace and Tranquility of Conscience , so often repeated in the Prophets , consist with that trembling fear and doubtfulness , which the Papists plead for ? For what encouragement is there for Hope , when the Mind is restless through fear , and all thingsly at an uncertainty ? For how can Hope avoid being uncertain , if Salvation must be hoped for by Works , and not by free Donation ? Howbeit we are not ignorant , nor deny that Sanctification and Renovation , and the practice of good Works , that flow from hence , are Benefits bestowed upon us by Christ , which of necessity all good Christians must endeavour to attain unto . But that is not the state of this Controversie , for the debate here is not about governing the Life in this World , but about Eternal Salvation , and the cause thereof . Nor whether Offices belonging to Christian Piety should be performed ; but whether , when they are performed , they are so much accounted of by God , that they Merit Salvation , and reconcile an offended God to Mankind ? Whether Vertues and good Works are able to stand before the Iudgment Seat of God , without being condemned according to the rigid Sentence of the Law ? Whether under great Terrours of Conscience , when Salvation hangs in doubt , we may safely rely upon them , that we may become the Sons of God , and inherit Eternal Life . And yet it is not therefore false , that as long as this Life endures , it is very requisite , that Believers should be careful to lead Holy Lives , and utterly abhor all wickedness . But it must be considered , how it is requisite . In respect of the necessity of Obedience , it is true , but if you say , that it is requisite in respect of our obtaining a right unto Eternal Life and Salvation , nothing is more false , or pernicious , because it is not purchased by our Merits , but is given to us , that deserve not , and are unworthy , and it is given then , whilest we are yet Sinners , that it may evidently appear , that all the Glory of our Salvation is due to the Mercy of God , and not to our Works , which follow Reconciliation to God , as Fruits thereof , but do not procure it . Therefore as I have already admonished , I must again renew this Admonition . that in this course of Obedience , the godly practice of Charity should not be separated from us , but should of necessity accompany Faith : but yet it must be so admitted , that it shut not out Faith from its own Office and Dignity , nor justle out the glorious Riches of the Grace of God , which is in Christ Iesus : Nor darken the Glory of the Cross of Christ , nor take away Consolation from troubled Consciences , nor corrupt the sound Doctrine , which the Apostles have taught us ; which seeing it places all our Salvation in nothing else , but the Benefit of Redemption by Christ , let men of understanding and Piety iudge which of the two Opinions is in the right ; whether they that place all the Hope of their Salvation in Faith only , or they that place it in the Righteousness of inherent Works only , and call Faith , if alone , a Presumption . Verily if the Spirit of Christ could not endure those Laodiceans , who were puffed up with a false Imagination of their own Righteousness , and understood not how wretched and miserable , and naked they were : I suppose it may easily appear what should be judged of Popish Catholicks , and all this Divinity of theirs . I beg of Christ , the infinitely Glorious , and only begotten Son of God , King of Kings , Preserver of Life , the Merciful Author and Defender of our Salvation , the Glory of Heaven , the brightness of his Father's Glory , according to his Infinite Goodness , unto whose Everlasting Dominion all things are subject , that are in Heaven and in Earth ; that we miserable Men , whom Nature hath brought into this wretched Condition , who are Poor and Needy , Naked and Blind , and utterly . destroyed , being restored by his Bounty , and having Salvation bestowed upon us by his free Gift , and being cloathed with his Ornaments , and enriched with his Wealth , and carried on by the safe conduct of his Spirit , we may grow in him daily more and more , and never fall from him , being strong in the Faith , and fruitful in good Works , until at length at the coming of his Kingdom , we be received into those blessed Mansions of Immortality , where he Lives and Reigns with the Father and the Holy Spirit in Eternal Glory . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A40370-e120 Acts 10. Notes for div A40370-e800 The necessity of this Defence against Osorius . The Enemies of the Grace of God under the Title of righteousness . The Books of Osorius concerning righteousness . The Title of the Books concerning righteousness . The image of righteousness described by Osori us . The praise of righteousness . The Platonick Catholick righteousness . Osorius in Writing of Righteousness doth greatly oppose Christian Righteousness . A twofold manner of righteousness . The righteousness of the Law. Human Reason understands not the Doctrine of Free Iustification . Osorius de justit . lib. 1. pag. 3. Lib. 10. de Iustit . pag. 232. Lib. 2. p. 44. Lib. 6. pag. 148. All have finned and come short of the glory of God. The Idea of the Osorian righteousness , can be more easily found in his Books , than in his Mauners . The Son of God only was perfectly Holly . Pals. 14. Rom. 3. 1 Io. 1. Iacob . 3. Oso . 1. 5. p. 21. Osorius confounds the righteousness of faith and works without any distinction . Phil. 3. It is one thing to be justified by faith , and another thing to be justified by the Law. There are no performances of the most perfect men , that are without some imperfection in the sight of God. We are all as unclean , and all our righteousness as a menstruous cloth . Isa. 64. All we like Sheep have gone astray . Isa. 5. 3. A frivolous exception of Osorius . The Papists do not clearly enough explain why Works are called good . What good works do essect according to the opinion of Papists . Lib. 9. 233. What sort of righteousuess is that of Osorius . Lib. 9. p. 232. Lib. 9. p. 232. what way men come to Heaven according to the opinion of Osorius . Adam . De justit . lib. 4. pag. 90. Lib. 3. p. 68. The right way to Heaven consists in the Exercise ofChuity according to the Opinion of Osorius . An answer to things alledged . Paul a great 〈◊〉 of Charity . Paul a great Preacher of Charity . Not Charity , but Faith opens a way to the Kingdom of Heaven . Rom. 3. 4. A twofold manner of Righteousness of the Law : and of the Gospel , or Faith. The Righteousness of Faith. The necessary distinction of Legal and Evangelical Righteousness . The Office of the Law. How the Righteousness of the Law and Christ is one , and not one . The strength and operation of the Law. The Law as out of Christ is confidered what it doth . The difference between the Law and Christ. Christ the only Antidote against the Stings of the Law. A question by what righteousness can Christ deliver the unrighteous . What way , and in what manner the benefits of Christ are derived to us . A threefold question . 1 Tim. 1. 1. In a desperate condition Christ only can help . It is not sufficient to retain the 〈◊〉 of Christ only , unless also we learn the Greatness of his office and his Power to save . Rom. 3. The various Interpretation of the Papists concerning Iustifying Faith. Roffen . contra lut . Articul . 31. Ioh. 6. Ioh. 3. Ioh. 11. Only Faith in Christ is proved to jastisie by example , Mat. 11. Isa. 55. Proof by examples . Mat. 15. Mat. 9. How Prayers are heard . * From whence is liberty , salvation and righteousness to be sought . Ioh. 1. Wherein consists the use and scope of the Law. Charity is justified by Faith , not Faith by Charity . For what cause the power of Iustifying is attributed unto Faith. An unjust complaint against Luther . Osor. de justit . lib. 2. p. 29. Osorius against Luther . An Answer for Luther against Osorius . The unjust slander of Osorius , and Andradius against Luther . A defence of Luther . A twofold manner of Righteousness mention'd by Paul , the one received , the other rejected . Philip. 3. Righteousness of the Law , Righteousness of Faith , in Faith of God. The Argument of Osorius drawn from dictum secundum quid , to dictum simpliciter . Making that to be true in the general , which is only so in particular . Osor. lib. 2. p. 28. The Reproaches of Osorius cast upon Luther . The deceitful connexion of Osorius Exod. 23. Luther separates charity from faith , and the Law from the Gospel , not simply , but in such a manner as things should be distinguished each by their own bounds . Where and how Faith works by love What is the union of Faith with Charity , and again what is the difference of both . Trust in works is excluded . There is nothing can be opposed to the judgement of God but Christ only . What doth faith without works perform , and from whence doth it receive its efficacy in acting . The form of faith is not charity , but rather the form of charity is faith . Objection . Answer . Confirmation by Examples . One condition of Sons , another of Servants . A comparison of Sons and Servants . Rom. 4. Christ a Son by Nature , we by Christ. Christ is born a Son by nature , we by faith are born again Sons , not by works , in the Son. The cause why God adopts us for Sons . Gal. 4. Gal. 3. 1 Ioh. 3. Osorius . The servile and mercenaly doctrine of the Papists . The Kingdom of God is an Inheritance , therefore not a reward , it belongs to Sons , therefore not to Servants . August . lib. de haeres . The cause which makes us the Sons of God , the same also makes us Iust ; but faith only makes us Sons , therefore the same also makes us Iust. The cause which justifies on God's part is his Predestination . Ephes. 1. Rom. 8. Vocation , the Donation of Christ , his Obedience , Death and Merits , What the cause of justification is on Man's part . Lib. 2. de just . Osorius . Faith , Hope , and Charity in what 〈◊〉 they are joyned together . Rom. 4. Gal. 2. Arg. If righteousness comes by the Law , Christ dyed in vain . Gal. 2. Christ dyed 〈◊〉 in vain , therefore righteousness is not by the Law. The 〈◊〉 between Paul and Osorius . Roman . 4. Galat. 2. Lib. 2. pag. 46. Osor. lib. 2. p. 39. Answer . Blessed are they whose iniquities are forgiven , &c. Psal. 1 Cor. 5. Rom. 8. Whence this righteousness of Osorius shall be found . Who are called righteous in a Gospel sense . Osor. de just lib. pag. 39 , & 40. Of what sort is the Osorian righteousness . A false and lying accusation of Osorius . Dejust . lib. 2. Repentance . Repentance proves a man to be a sinner , but takes not away sin , it causeth not remission , nor satisfies justice . The violation of Infinite majesty cannot be expiaced but by an infinite price . The death of Christ 〈◊〉 none but believers , and hence arises the diguity of Faith. The benefit and necessity of Repentance . The lying calumny of Andradius , against Chemaitius . What Repentance doth by it self , what together with Faith. Repentance consistsof two parts . How far the fruit of Repentance 〈◊〉 Faith in Christ justifies Charity , but Charity doth not justifie Faith. Augustin in quinquage , Prolo . Psal. 31. Ezek. 18. Ionah 3. 2 Sam. 12. 2 Kings 21. Osor. lib. de just . p. 42. An 〈◊〉 of Osorius . An Answer . Ier. 11. Ezek. 33. Ezek. 18. Legal Promises . Blessings proposed in the Law. The Preaching of repentance belongs to the Gospel . Moses was a certain earthly Christ , Christ is a certain heavenly Moses . The object of Faith. We are justified in the New Testament after the same manner , that the Hebrews were healed , when they were stung by the Serpents . Ioh. 3. That every one that sees the Son and Believeth in him may have eternal life . Ioh. 8. Unless ye believe that I am he , ye shall dye in your sins . The Papists deny not Christ to be a Saviour , but they do not well agree in the manner how he Saves . The Council of Trent , Hosius , Andradius , Canisius . A typical similitude between Christ and the Serpent healing wounds . Ioh. 3. Isa. 53. Isa. 53. An objection of the Adversaries . Inherent righteousness . Argument . Answer . The Material of Sin. The Formal of Sin. How sin in this Life is abolished , and how it remains . The guilt of sin . The frailty of sinning . Hugo . A similitude . Argument . Christ by dying upon the Cross did bear only the punishment of Sin , but not our Sins : and afterwards by raising us up again , he will destroy both the punishment and the whole matter of Sin in due time . Works , tho' they do not justifie , yet are not denied to be necessary . The calumnies of the Adversaries against Pious Doctors . Luther is unjustly reviled as a despiser of Good Works . It is fatal to the Gospel to suffer violence , and undergo calumnies . Mat. 2. Mat. 26 , 27. Act. 8. Eusebius , See the History of Huss . The shameless reproaches of Osorius , cast upon Luther . Osor. lib. 2. de justit . Pag. 30. Pag. 43. A defence of Luther . The Confessions of the Saxon Churches , presented at Augusta , Ann. 1530. offered afterwards Trid. Coun. 1551. Osor. lib. 3. de just . num . 70. Why works are said to be not of the Law , but of Faith. A description of the Osorian Righteousness . Osor. l. 2. p. 31. Lib. 2. p. 34. Pag. 39. b. Andrad . lib. 6 . de just . p. 459 Andrad . ibid. page 461. Tapper . Artic. 8. de justit . pag. 18. An Answer whereby the definition of Osorius is confuted . A two-fold sort of righteousness . Aug. de tempore Serm. 49. Osor. lib. 5. pag. 114. a. b. Aug. de tempore , Serm. 49. Isaiaeb 1. 64. Isa. 64. Phil. 3. Luke 17. Psel . 115. Romans 3. Iohn 1. Iames 3. Aug. de perfect . justitiae . Luke 18. Tertul. lib. de paenitentia . Apoc. 3. August . in Iohn , Hom. 48 Romans 3. Rom. 3. Psalm 51. Rom. 3. God is justified one way , and men are justified before God another way . Nothing hinders us to be both Righteous and Sinners insa different account . Sinners in our selves . Righteous in Christ. Isaiah 9. Whole Christ is ours . Christ bears our publick person before the Father . What is our Righteousness according to Paul. Osor. de just . lib. 2. lib. 7. p. 187. lib. 9. p. 228. Osor. de just . lib. 2. lib. 7. p. 187. lib. 9. p. 228. God commands not any thing which cannot be observed by men , according to the opinion of Osorius it is no fault in God , if he command those things which cannot be kept by us . Rom. 3. There had been no need for God to Iustifie us by Faith , if we could be justified by works , de justit . lib. 4. pag. 90. Pag. 105. Preparation for Righteonsness . Mat. 5. Whatsoever things the law 〈◊〉 it saith to those that are in the law , that every mouth may be stopped and all the World may be guilty before God. R. 3. Rev. 15. 4. The Ecclesiastical Hymn , thou only are holy . Hierom. ad Ctesiphontem . Dial. 2. Aug. in Io. Hom. 49. Rom. 3. Rom. 9. Gal. 2. 1 Cor. 1. Rom. 4. Rom. 11. Hab. 2. Rom. 4. Gal. 3. 2 Tim. 1. Ephes. 2. Tit. 3. Rom. 11. Phil. 3. Rom. 4. Rom. 9. Concil . Trident . Sess. 6. A definition of rig hteousness according to the Iesuits of Colonia . Censur . Coloniensis 186 frat Alpbonsus Philip 4. p. 34. Argum. ex Topicis Aristot. 1 Cor. 1. 2 Cor. 5. Rom. 4. 3. Answer to the Iesuitical quibbles . Men judge by qualities , but God judgeth otherwise . 2 Cor. 5. Prov. cap. 8. Aug. ad Boniface , lib. 3. cap. 7. Bernard in Dominic . Serm. 3. By what Righteousness they are justified before God , by Christs , or our own . Aug. in Psal. 31. Christ is wholly ours , with all his good things . As Christ was made sin , so we are made righteous . But Christ was not made sin by inherent sin . Therefore we also are not made righteous by inherent rightcousness . The Righteousness of Faith. Internal and inherent righteousness whereby we are justified according to the Gospel . Faith is a most internal and inherent righteousness . This is the work of God , that ye should believe in him whom he hath sent . Iohn . 6. Augustine . Iohn 3. So God loved the World that he gave his only begotten Son , that all that believe in him , &c. Rom. 8. 1 Cor. 1. A rule of Law , that which a Man doth by another , he seems to have done by himself . A comparison of Adam and Christ. The former Adam , a Type of the second . Rom. 5. As Evil was 〈◊〉 ed by the Sin of one , so good is propagated by the Iustification of one ; by the Disobedience of one , many were made Sinners , Rom. 5. As many dyed by the Sin of one , so by the grace of one , many are justified , Rom. 5. After what manner the sin of one , is imputed unto all ; in like manner also the Righteonsness of one is imputed to all : Otherways there would be no resemblance between Christ and Adam . Adam a Type of Christ. Wherein the similitude of Adam and Christ consists . A Imitation of Life . Christ to be seen in Adam . The severity of the Iudgment of God in Adam again the excellency of Mercy in Christ. The Type is compared with the Archetype . Death took its beginning of making havock from the Sin of one , not of many . The heaviness of Iustice was again made amends for , and over-balanced by as great mercy . 2 Cor. 5. Isaiah 53. The Blood of Redemption encountering with Righteousness , yet not violating Righteousness but Redeeming it . An Answer . The singular providence of the Eternal God in governing the business of our Redemption . Rom. 6. Christ Iustifies Sinners , but what Sinners ? Oso . dejust . lib. 7. The whole nature of our Salvation consists in nothing else but in the imitation of Christ , and expressing a resemblance of him according to Osorius . In what respect the similitude of Christ and Adam agrees . Death and Sin from Adam . Osor. de just . lib. 7. p. 179. Osorius is opposed to Osorius . Only by being propagated from Adam , we perish : And why are we not as well saved by being born again from Christ ? Object . Osor. pag 180. Answer . The imitation of Christ is very necessary for all . Matt. 11. Charitv the bond of perfection . Colos. 3. How no sign of Charity appears in the Roman Tyranny . The Laws of the Popes are written with blood . 1 Cor. 15. 1 Pet. 2. The promises of God are not tyed to the imitation ofChrist , but to Faith. A comparison of the First and Second Adam . Christ the external cause of justification , Faith in Christ the Internal . Effects , causes . De just . lib. 7. pag. 186. An argument from like things . Luk. 18. Baptism a Sacrament of Faith. Galat. 3. what Faith in Christ performs according to Paul. Galas . 3. Chrysostom . Oso . de just . lib. 7. de just . 1. 9. p. 232. de just . 1. 6. p. 148. Iames. 2. Mat. 12. What the renewing of the Holy Ghost makes in us . Oso . de just . lib. 9. P. 233. De just . lib. 9. P. 234. Rom. 5. Ephes. 3. Rom. 4. De just . lib. 9. pag. 234. We are beholden to the grace of God for all benefits and what that is which his singular favour towards us is ehiefly seen . Luke 12. Daniel 7. Romans 5. Romans 4. Titus 3. Romans 8. On what foundation doth the free Promise of God chiefly stand . Theassurance of confidence and persuasion from the free promise of God. Osor. de just . 1. 9. pag. 234. Ibid. p. 233. Lib. 9. p. 232. Two Paradoxes of Osorius , both of which are false . Ier. 31. 〈◊〉 . 11. Osor. l. 9. No man denies that the works of new Obedience proceed from the fountain of Divine Grace , and the Merits of Christ. Every faithful man that is truly born again in Christ , is a Law to himself , or ought so to be . Works of Faith. Osor. de Iust. lib. 3. p. 71. Ier. 32. Ezek. 11. How far the Spirit of renovation promised and given by God reaches . Ier. 31. Ezek. 36. Deut. 30. Hier. cont . Pelag. Dial. 1. A twofold perfection , or a twofold righteousness according to Hierome . August . cont . duas Epistolas . Pela . l. 3. cap. 8. A twofold sort of Obedience according to Augustine . Aug. de peccat . merit . & remiss . lib. 2. cap. 15. Aug. de peccat . merit . & remis . lib. 1. cap. 7. Aug. ad Bonifac . lib. 3. cap. 7. Hierom. Advers . pelag . lib. 1. Hierom. ibid. Prover . 18. Hierom. ad Ctesiphontem . Deut. 30. I will Circumcise the Foreskin of thy Heart , that thou mayst love me with all thy Heart , and with all thy Soul. Pelagianism . August . of the Perfection of Righteousness . By whom Righteousness is obtained . When Perfection is attained . Aug. of the Spirit and Letter . Aug ad . Bonifac. lib. 3. cap. 7. Begun Obdience . Imputation of Righteousness according to Augustine . Augustine to Hierom. Epist. 29. Cpprian cited by Augustine . Hierom. adversus Pelagi . Ambros. lib. 10. Epist. 84. Aug. lib. 10. Epist. 84. Bernard super Cantic . Serm. 50. Why God commanded things impossible . Hieron . Augustin . Cyprian . Orig. hom . 21. on 〈◊〉 Cyprian de Tentatione Christi . August . de vera & salsa poenitentia . Osor. de Iust. l. 5. p. 128. Lib 2. pag. 49. Lib. 6. p. 148. Ibidem . Osor. de Iust. lib. 9. p. 131 , 132. Aug. cont . Iulian Pelagia l. 4. c. 3. A hidden counsel of God in commanding those things which cannot be done by us . De just , lib. 9. pag. 231. A Sophistical Distinction . Rom. 7. It is not enquired what grace can do , but what it doth . Hierom to Ctesiphom . Hieron . contra Pelag. Dial. I. I Cor. 13. Hieron . ad Osor. de just . lib. 8. page 197. Page 168. Argument of Osorius . The end and Scope of the Promulgatioon of the Law. Rom. 7. A fallacy from that which is not a cause , as if it were a cause . Oson . de just . lib. 8. pag. 8. The Hypocrisie , or Fiction of Osorius . An Answer to the Fiction proposed . Anargument taken from the words of Osorius . A fallacy of the Accident . An Answer to the Major . August . lib. de perfect . Iustitiae . Osor. de Iust. lib. 2. p. 34. A Dilemma of Osorius . Ibidem . Ibidem . The connexion of the Argument . An answer to the Major . Iames 2. Hieron . contraI Pelag. Dial. 3. Psalm 32. Proverbs 24. Proverbs 28. My strength is perfected in weakness . 2 Cor. 12. 1 Cor. 12. Aug. cte spiritu & litera , cap. 36. God can do the things that he willeth , but he wills not all things that he can . For it is not the fault of the Commander , but the frailty of the Hearer , that all the world should become subject to God. Hier. Dial. 2. Hierom. Dial. 1. A● Answer to the minor Osor. de just . lib. 2. Osor. lib. 40. pag. 89. De just . lib. 6. A confirmation of the Osorian Assertion . Osor. de just . lib. 2. pag. 34. Os. lib. 2. p. 35. Ps. 103. Ps. 51. Isa. 61. Ierem. 50. Ezek. 36. Micah . 7. Ioh. 1. Augustin . Sins are done away by Christ , after what manner . Dan. 6. August . August lib. de perfect . just . Phil. 3. Aug. de Spiritu & litera . August . de perfect . justitiae . Therefore fits also after the same manner is taken away by Christ. Hosea 13. 1 Cor. 15. The Land of Promise the figure of our inheritance . What and how great benefits the grace of Christ confers upon us in the present life . The grace of Christ is never idle in his own . Rom. 8. The life of the Saints in this World is not so much life of the flesh as of saith ; it is not so much discerned in justice as in justification . Osorius by no means receives the word justification . Osor. de just . lib. 4. pag. 96. Proverbs 24. 1 Iames 3. Iob. 3. Rom. 5. Gin. 47. Osor. de just . lib. 9. Nu. 96. lib. 8. nu . 20. There is nothing that so much allures unto Friendship as simili tude , whereby it comes to pass that good Men love good Men. Cicero , in Lelius . The like always cleaves to the like . Plat. of Love. Roffens . cont . Luther . Articul . 38. Aug. de tempore : Sermone 49. Another Calumny of Osorius against Luther . Romans 1. A Confutation of the Cavil . All Iudgment is committed to the Son , Iob. 3. Luke 10. Sin is one thing , and a man that is a sinner is another thing in the sight of God. Aug. Tract . 41. in Iobannem . Sin is diminished in this life , but not taken away . August . of true and false Repeniance , c. 5. Why did the Lord wash the seet of Peter , but because there was a daily sinning , it behoved that there should be a daily remission , &c. Cyprian . But if no man can be without sin , whosoever saith that he is unblameable , is either proud or a fool . Hier. contra Pelag. Dial. 1. But to be perpetually without sin is only in the power of God : Therefore either give an example of one that was always without sin ; or if you cannot confess your weakness , and do not set your mouth against Heaven to deceive the Ears of fools , by that which really is , and that which can be . Osor. de Iust. lib. 2. p. 35. 36. How the works of the Regenerate are good and how they are sins . Aug. in primo quinqua . Psal. 31. Believe in him that justifies the ungodly , that your good works may be good , for I should not call them good as long as they come not from a good Root , wherein consists the state of the Controversie . Aug. de Civiate , lib. 19. cap. 17. Our righteousness it self is so great in this life , that it consists more in the remission of sins , than in the perfection of Vertues . Hieron . in Ezek. lib. 14. cap. 46. It is evident that every man , though he had come to perfection , needs the Mercy of God , &c. Aug. Epistola 31. ad Hieron . Charity whereby we love that which ought to be loved . This is more in some , and less in others , and in others none at all ; but the fullest that cannot now be increased as long as a man lives here is in no mau ; but as long as it can be increased , that which is less thau it ought to be is faulty , &c. Idem in Psal. 142. No man hath at any time done a good work with as much Charity as he could and ought . Osor. de Iust. lib. 5. Nu. 127 , 128. A definition of Grace according to Osorius . Tho. 12. quest . 110. Grace is not the same thing with Vertue but only a Principle of Vertue . Osorius Confuted by Thomas Aqui. That Grace and Iustice are not the same . An Answer to the Argument . Albertus magnus in Sentent . lib. 2. Dist. 16. Ar. 4. Ioh. 16. The Argument of Osorius , whereby Iustice is proved to be nothing but Grace . A various distinction of Grace amongst the School-men , Lombardus , Sentent . lib. 2. dist . 16. Gratia operans , praeveniens , incipiens liberans . Gratia co-operans , subsequens , proficiens , adjuvans . What the word Grace fignifies in the writings of the Evangelists and Apostles . Against Lombard , Thomas , Scotus , and their followers . Romans 5. Three things to be regarded in good Works . Osor. lib. 5. pag. 119. Aug. de Civit. Dei. l. 19. c. 27. All Iustification is comprehended in the Grace of God only . Osor. de Iust. lib. 6. nu . 151. The Papist would seem to refer all things to the Bounty and Grace of God , though they do nothing less in reality . Aug. lib. depatienti . 1 , cap. 20. Romans 4. An Antitliesis between Grace and Merit . Aug. de patientia , cap. 20. Osor. lib. 6. The word Grace is distinguished . What the Papists , & what the Protestants understand by the word Grace . After what manner , and in what sense the Grace of God justifics us . A definition of Grace according to the Schoolmen . An infused Habit. The refutation of the definition . Iacob , Esau. The Examples of the Thief , Publican , the Leper , &c. Romans 11. There was a remnant according tothe Election of Grace , &c. Osor. lib. 5. p. 127 , 128. Aug. Epistola 10. ad Alipin . It is grace whereby the unjust are justified , of which it is unlawful for us to doubt . There pardon is free where vengeance might be just . Osor. lib. 5. The Papists err from the scope of the Question . Osor. lib. 3. p. 68 , 69. Osor. lib. 4. nu . 103 , 104. Tit. 3. Hosius . Osor. lib. 4. Nu. 104. Ex Hosio confut . lib. 5. pag. 451. Hosius ibid. Ex Hosio lib. 5. Nu. 452. Andra. lib. 6. pa. ibi . Orthod . Explic. An Answer to the Adversaries . The Roman Church is a Pseudocatholick . Enemies of Faith and Grace under the Vizard of Religion . Osor. lib. 6. p. 151. A pseudosyllogism . An Answer to the Argument . Pardoning Grace , or Grace of Remission . Rom. 9. 6 , 4. Coloss. 1. Rom. 3. Renewing Grace . Grace is divided into Two parts . The Syllogism is redundant with four Termini . Aparalogism in the second figure concluding affirmatively . A twofold sort of Works Rom. 14. Aug. of Nature and Grace . The reparation of the Grace of Christ , though it is begun in respect of the mind , it is not yet perfected in respect of the Flesh : Which shall be in the Countrey where Man shall not only be able to persevere , but shall not be able to Sin. An Argument from like Comparison . Levit. 22. Deut. 15. Christ fulfilled all the Law , not for himself , but for us ; if for us , then we also fulfil it by him . Tho. 12. 109. pag. 259. The Roman Catholicks falsly so called , obtrude another Gospel upon us , The sum of all our Salvation and Religion is chiefly discerned in two things , Faith and Renovation by Grace . Grace . Faith. Wherein Beatitude consists according to the Shcolastick Doctors . Divines disputing about the chief good . Pelagians Adversaries of Grace . Augustine a defender of Grace against the Pelagians . The Papists Semipelagians . Wherein the Papists agree with the Pelagians . How Thomas Aquin. and the Thomists define grace . Tho. 129. 109. Art. 6. That the will may be prepared to work well , and to enjoy God , there is required an habitual gift of Grace , which is the principle of a meritorious work . Guillerm . in sentent . lib. 2. qu. 26. Art. 1. a common definition among the Schoolmen . Albert. in sentent . lib. 2. dist . 26. Art. 2. Grace is a habit in the essence of the Soul , which according to infused Vertues make perfect for act , & makes the possessor good . A vulgar and usual defini-nition of Grace in the Schools . The Schoolmen disagree with one another in the manner of Grace . 〈◊〉 , 〈◊〉 , 〈◊〉 . Osor. lib. 5. p. 26. Dost thou deny Grace to be a Vertue ? what then is Grace if it is not a Veatue ? Thomas against Osorius . Faith excluded from Iustification by the Thomists . Thom. 12. q. 109. Art. 5. why the holy Spitit is given . Thom. 12. qu. 114. Art. 4. The motion of humane mind to the fruition of divine good , is a proper act of Charity , by which all acts of other Vertues are appointed for this end , according to which other Vertues are commanded by chariey , and therefore the merit of Eternal Life belongs chiefly to charity . &c. Censura Gololoniens . fol. 148 , 149. christ by his Death hath merited this , that Believers are endued with charity and other Vertues , which qualities , being now received by the Merit of christ , man himself by . Inherent Righteousuess merits a greater Righteousness , Reconciliation , and at length Life Eternal , &c. And fol. 170 , Faith is only the preparatory Cause and way to Iustification , that afterwards we may by another thing be righteous before God , not by Faith apprehending Christ , &c. Iustification is divided into two parts . Iacob . Pava . Orthod . Exp. 6. p. 470. Then the Spirit is communicated , when , at the coming of Righteousness ; we are made righteous ; when all our sins being extinguished , we are renewed by charity spread abroad in our hearts by the Spirit ; which Charity , because it informs the mind with the Love of the Divine Law , is called Righteousness . Of how large an extent the fruit of the Lord's passion is . Ephes , Christ only by his Personal Office is a Saviour , and the Holy Spirit by his Office is a Helper and Comforter of them that are saved . Answers . Aug. Epist. 65. Righteousness receives not its vertue from Merits , but Merits receive vertue from the Iustified . The Dignity of 〈◊〉 is valued by the Person of the believer , not the Person by the Deeds . How the Reward of the Saints is appointed in the Scriptures . Heaven is not a reward to the Saints , but in the Heavens . Ro. 6. An Objection concerning the rewards proposed . Answer . That which is due upon the account of Obedience deserves no grace . Lu. 17. Ro. 8. August . praefatione in Psal 31. Grace is often signified in the Scripture , under the name of reward . Whatsoever we are or shall be , we are in debt to the Grace of God sor it . A wonderful and secret operation of the Grace of God is shewed by Examples . Trident. Concil . Sess. 6. Can. 11. Free Will. Isa. 53. 1 Cor. 9. 2 Tim. 2. The promise is not therefore made , because we run : But we do therefore run because the promise is made . 1 Cor. 15. 2 Tim. 4. Difference between Gift and Merit . Rom. 6. Ephes. 2. Council of Trent . Sess. 6. Canon . 11. The Tridentines deny that we are justified by favour only . Glossa ordinaria in cap. 6. ad Rom. The ridiculouscomment of the Glosse of theSchoolmen . Tho. Aqui. lib. 2. sent . dist . 26. q. 6. Glos. 9. Ro. 6. Orbelius lib. 2. Sent. dist . 2. Bonaventure . Alex. Halensis . Salvation is promised to them that Work , not for the sake of the Works themselves . Rom. 11. In what thing chiefly the Efficacy of Divine Grace appears . Examples of Divine Grace are produced out of the Scriptures . AdamGen . 3. Abraham . Gen. 12. Isaac . Gen. 27. Ioseph . Gen. 65. The Israelites delivered fromthe Bondage of Pharaoh . Exod. 12. The Law was promulgatedbyGod , after the deliverance of the People . The Land of promise , the Victory of the People of Israel . Deut. 9. 1 Cor. 7. The Land of promise is a Type of the promised Kingdom . Thomas Aquinas with the ordinary Gloss. The Hebrews recover their Health by looking on the Serpent . Ionas a Type of Christ , saving the lives of his own by his Death . The Pious Works of Believers are impured for Merits , not according to Righteousriess , but according to Grace . Osor. de Iust. lib. 6. p. 150. Legal promimises . Evangelical promises . Romans 2. Imputation twofold . 2 Cor. 5. Romans 4. Psalm 32. Andrad . lib. 6. Orthod . Explic. pag. 477. 454. Tiletanus in Apolog . contra 〈◊〉 . p. 226. By the Law it is reckoned that he did a thing , who does it by another . There is frequent mention of Imputation in Paul's Writings . Notes for div A40370-e20920 Faith without Works , imputed for Righteousness . Wherefore Worksare separated from Iustification . Tho. Aquin. 〈◊〉 . 109. Ro. 7. Ro. 8. Wisd. 9. Deut. 27. Galat. 3. The manifold signification of Faith. Errour and disturbauce among Divines proceeds chiefly from the wrong defining and misunderstanding of Faith. Osorius . Hosius . Luther is falssy traduced . Osor. li. 2. pa. 32. There is always joined with Faith a confidence of good hope . Confidence and hope accompanies justifying Faith , but doth not it self justifie . It is requisite to see , not how great Faith and Hope is , but how true . The difference between confidence hoping , and Faith justifying . Confidence , or Hope looks properly at the promise , Faith looks at the Person of the Redeemer . Not every Faith Iuifies . 〈◊〉 . 3. Sentent . distinct . 23. I believe a God , I believe God , I believe in God. Hebr. 11. Andreas Vega Hisp. De Iust. q. 1. Nine Significations of Faith in Vega. It is no wonder if Faith as it is defined by the Papists does not Iustifie . The definition of Faith in Osor. lib. 2. Numb . 46. 〈◊〉 . lib. 3. Dist. 23. What Faith is according to Osorius and the Papists . Osor. lib. 1. pag. 7. Not every Faith apprehending true things justifies . What manner of Faith is this which is 〈◊〉 . Hebr. 11. Faith looks upon the promise , but yet not upon this only , but rather another object , whence it receives Iustification . Osor. lib. 6. Nu. 150. Lib. 5. Num. 21. A Question . How the promise is free if it is confined by a condition . Answer . The Mediatour . The Promise with a Condition . Lombard . For what 〈◊〉 Christ was given to us of the Father according to the Papists . Trident. Concil . 〈◊〉 . 6. c. 7. Andrad . Orthod . explic . lib. 6. pag. 471. The order of causes according to the Papists in the manner of justifying . The nextand last cause of Iustification , is the perfection of the Law. The cause of procuring grace is the Merit of Christ , and the voluntary acceptance of free will. Merit de congruo . A Refutation of the Popish Division as touching the order of causes . The condition of Iustification , depends not on the perfection of the Law , as the next and ultimate end . Charity is in part as the Saints often teach . Sentent . lib. 3. dist . 31. Charity does not go before Faith , but follows after it , neither doth it form Faith , but it is informed by Faith. In what respect the Meritorious cause of Iustification should be placed in Christ. Merits of congruo and condigno Merits of Superrogation that are undue ex opere oper ato . Ephes. 2. Colos. 2. Charity infused into the holy Patriarchs and Prophets before the Death of Christ. Christ only is the meritorious cause of Iustification . The promise of God unto Salvation relies upon one condition only . Faith consists of two parts , inward knowledge , and outward confession . The Object of 〈◊〉 〈◊〉 to the 〈◊〉 . Bonifacius in Decretals . The Object of Faith according to the more sound Orthodox . The definition of Falth according to the more reformed Divines . Faith often taken for trust in mercy . Whether only relyance on mercy properly justifies us before God. Assurance of Salvation is necessatily joyned with Faith. An Answer to the objection . Mercy the first cause of our Iustification on God's part . On our part are considered relyance on the Mercy promised , and Faith in the Person of the Mediatour . The Opinion of the Papists concerning the uncertainty of our Salvation in Christ exploded . Hosius lib. 3. confut . p. 140. An Answer against the Hosian uncertainty . Hosius lib. 1. confut . p. 15. Hosius ibid. Osor. de Iust. l. 2. p. 32. The cause of Iustification in respect of God is Mercy in respect of us , Faith in the Mediatour . Faith only in the person of the Son of God justifies . Ioh. 6. Ioh. 1. Ioh. 3. Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 6. Rom. 4. Rom. 3. Ioh. 20. Act. 8. Act. 16. Philip. 3. Ephes 3. Galat. 3. Act. 26. Act. 10. Ioh. 8. Ioh. 6. Ioh. 15. Galat. 3. The Object of Faith that justifies . The Object of Faith which certifies . The definition of faith whereby we are justified . Perswasion of Mercy follows the faith of Christ in Order . Wherein Iustifying faith and assurance do differ . The Subject of Faith. The Subject of Assurance . A twofold Calumny of the Papists . Hosius in confut . lib. 1. pag. 14. What it is to be Iustified in the Scriptures . Trident. Conc. cap. 7. Sess. 6. By what ways and means Men are prepared for Iustification . Trident. Concil . Sess. 6. cap. 6. Tiletanus in Apol. pag. 250. 241. Free Will cooperating . Wher ein Iustification consists according to the Tridentines . Tiletanus in Apol. pag. 237. 〈◊〉 12. q. 113. arti . 1. What the Iustification of the wicked , is according to Thomas . A 〈◊〉 al motion in Iustification . The Term to which . The opinion of Thomas is examined . Whether Iustification consists in Remission only , or in change of qualities . 2 Cor. 5. Hierom. cont . Pelag. Dial. 1. Phil. 10. 23. Out of Alphonsus and the Tridentines . The Pharisaical Righteousness of the Roman Catholicks . Works not of the Law but of Grace . No Man is Righteous 〈◊〉 by inherent Righteousness according to the Roman Divinity . A twofold Errour of the Papists . Formal Righteousness . Iudicial Righteousness . To justifie according to the Papises , is nothing else , but to make righteous . Two parts of Iustification , of which the first consists in remission , the other in works of Faith. Alphonsus in 〈◊〉 Christ. Relig. p. 456. The other part of Tridentine Iustification . Aug. de perfect . Iust. For that is not sin , which is not imputed for sin ; ibid. Whosoever says , that after the remission of sins received , any man hath lived , or doth live so righteously in the flesh , or that he hath no sin , contradicts the Apostle Iohn , who says , If we say we have no sin , &c. for he says not , we had , but we have . For Inherent righteousness . A twofold manner of keeping the Commands . Psal. 39. August . lib. Retract . c. 19. Oecumenius in cap. 3. ad Rom. Oicumen . ibid. Oicumen . ibid. Out of the Roman Missal . Isai. 5. 53. Dan. 9. Abraham and Sarah . Genes . cap. 17. Moses Aaron Psal. 143. peter . Mat. 15. Paul. Philip. 3. 〈◊〉 Tiletan in defence of the Council of Trent . pt . 1. Alphonsus in 〈◊〉 . Cant. 3. Grace , Charity . Charity was given to renew us , not to justifie us . 2 Cor. 10. Ephes. 4. 1. Cor. 13. The Church of God in this life , is never so perfect , but that she hath need of the Mercy of God. Ioh. 7. 1 Tim. 3. A Bishop must be 〈◊〉 the Husband of one Wife , Vigilant , Sober , Modest , given to Hospitality ; apt to teach ; no Drunkard , not greedy of filthy Lucre , but Meek , not a 〈◊〉 , not Covetous , one that ruleth well his own House : having his Children in subjection with all decency . Not a Novice , not puffed up , having a good testimony of them which are without . Hierom. ad Ctesiphon . Dial. 1. Hierom. ad Ctesiphon . Dial. 2. Precepts of Evangelical Righteousness . Mark 9. Hierom. Mat. 19. Popes . Cardinals . Bishops , Governors or the Church . The Orders and Rules of Monks . The strise about Primacy in Churches . Psal. 31. Blessedness the highest degree of all good things . Lorichius cap. 8. Of the Remission of Sins . A Twofold kind of Sin. Reigning Sin. 1 Iohn 3. Sin not reigning . Romans 8. The Saints themselvessin sometimes . They that sin finally . The Saints , though they fall sometimes into sin , they do not continue in sin . 2 Cor. 12. 1 Iohn 3. A Fallacy from that which is said in a certain sense to that which is said simply . Prov. 24. Prov. 24. 1 Iohn 1. August . de Civitate Dei , l. 19. c. 17. August . in Ioan. Tract . 4. Aug. Epist. 54. ad Macedon . Andrad , lib. 6. Lorichius , c. 8. A brief summary of the things treated of before . Iames 3. Faith only justifies sinners , but whom . Iames a Servant of Iesus Christ , and Paul an Apostle of Iesus Christ reconciled . Hosius in confut . 〈◊〉 . 140. Canis . in praefatione in Andrad . 〈◊〉 . Andrad . Vega de justificat . in Epist. Osor. de just . 〈◊〉 . 7. Osor. ibid. 〈◊〉 . 2. An Answer to the Objections . The consequence is denied . The abuse of good things should be taken away , but the things themselves , should be continued . Mark 16. Esa. 52. Hosius 〈◊〉 lib. 3. pag. 140. Against the assurance of Christian Salvation . Objection . Faith only . Answer . In Sermons frequent Exhortations are used to Pious Works . An Answer to this Objection . Ambiguity . Faith only Iustifies , but not all kind of Sinners . The Love of Mary Magdaline . Love rises from Faith , not Faith from Love. Charity is no cause of Iustification . Psal. 34. Isa. 57. Andrad . Vega. De Iustif. pag. 833. Coming to christ is believing in him . Esa. 16. 9. Esa. 9. Ps. 107. Ioh. 1. If we confess our Sins , he is faithful to sorgive us , and the Blood of Iesus Christ cleanseth us from all Sin. Faith only justifies the Uogodly , but not unless he be first humbled by Repentance . Notes for div A40370-e27790 A Fallacy in the terms . The Life of Faith is not begotten of Charity , but only is evidenced thereby . A twofold Life and Operation of Faith. What Faith Works with God , and what with Men. A twofold Opperation of Faith. After what manner doth 〈◊〉 only Iustifie . 〈◊〉 Life of Faith is not Charity but Christ. Gal. 2. 1 Cor. 4. Rom. 4. Ex Andrad . Viga de Iustificatione . Quaest. 1 Ex Canisio & aliis . August . we are justified by that by which we are saved . Psal. 32. Rom. 4. Blessed are they whose Iniquities are forgiven , &c. Iacobus Cartusiensis de Authoritate Ecclesiae , An. 1440. Works withoutFaith , thoeminent in themselves are of no value with God : yet on the contrary the Works of believers that are mean in themselves lack not their reward . How the name of reward in Scriptures is attributed to works . Works imputed for Merits by Grace . Andr. Vega. Iohn 6. Romans 8. Matth. 25. A notion of Bucer . It is one thing to do the Will of the Father , and another thing to obey it without any imperfection . A feigned and hypocritical Faith. An Answer to the first Argument . Answer to the second . The strength of our Vertues is weak . Works please for the sake of the perfon being first reconciled . Aug. de fide . & operibus . Iacob . David . Abraham . Adam . Abel . Iames 1. Romans 2. The Argument retorted upon the Adversaries . Iames 2. The words of Christ are considered . Matth. 7. A good Conscience , and Faith unfeigned . 1 Tim. 1. Ex Andrad . Vega. Mat. 25. A bad Consequence . 1. Timoth. A good Conscience and Faith unfeigned . 2. Iames. Let him ask in Faith , not wavering . Mat. 14. O thou of little Faith , wherefore didst thou doubt ? 3. Ephes. 4. One God , one Faith. 4. Habbac . The Iust lives by Faith. 5. Mat. 15. O Woman , great is thy Faith , &c. 6. Mat. 14. Luk. 17. If ye have Faith as a grain of Mustard Seed . 7. Iames. 3. Faith without Works is dead , &c. 8. Coloss. 2. The confirmation of Faith. 9. Ephes. Taking the Shield of Faith. Act. 10. 2 Cor. 5. Rom. 10. The inevitable severity of Iudgment should stir us up to care & watchfulness . Ioh. 5. Coloss. 3. As we are Workers , but as we are Believers . Rom. 4. Habbac . Ioh. 17. A Fillacious Sophismfrom the concrete to the abstract . A Fallacy . Mercy forgiving Evil deeds . Imputation puttidg a great value upon finall things . The Iudgment of God is twofold according to Aug. de confut . Evang. lib. 2. cap. 30. The Iudgment of damnation , the Iudgment of discretion . The Righteousness of condemnation . The Mercy of separation . A twofold kind of sinners . Romans 8. Who are liable to the Iudgment of Condemnation . The Rule of Right . Iohn 5. Luke 21. Why the day of Iudgment is called a day of Redemption . The Saints shall judge the World. Pit. Canis . in opere Catechistico de Iudicio ; cap. 3. Psalm 142. Iob 31. It is incident to the greatest Saints to be in donbt sometimes concerning their spiritual graces and to be afraid of their sins . Romans 8. Galat. 4. Philip. 1. Apoc. 22. 2 Tim. 4. For them that love his appearance . Iohn 5. Of the wedding garment . Answ. Rom. 13. Galat. 3. Apoc. 7. The Parable of the Marriage , and Marriage-Garment considered and explained . Isa. 25. The Marriage of the Lamb of God with his Bride . The Guests of the Marriage . The Guests of the Marriage Feast . Luk. 14. Who are the Blind , and the Lame , that are invited to the Marriage . Rom. 9. Against the Righteousness of Works . The Wedding-garment . Philip. 3. Agreeableness should be every where observed , according to the circumstances of places , times , and things . The Kingdom of the Law , and the Kingdom of the Gospel . The difference between the Law and the Gospel . What the wedding garment signifies Matthew 5. The sense of thatScripture , I came not to destroy the Law , but to fulfil it . A twofold Office of Christ the Mediatour . The Errour of those who take Christ for theirLawgiver . Christ is not a Law-giver , but a Redeemer . Christ is one way under the Law , and we that are in Christ another way . Andr. Vega , de Iustif. pag. 741. The glorious resemblance between the Bread of the Sacrament , and the Lords Passion . Isa. 25. Iohn 6. Iohn 6. Iohn 2. 38. Luke 8. Matth. 4. Iohn 17. Romans 9. Repentance doth not make a Sinner perfect , but evidences what he is . The material of Repentance . Heb. 9. How far the Promises reach and to whom they belong . What Faith does , and what Repentance . August . de 〈◊〉 & gratia , cap. 7. To come to Christ , is to believe in him , for he himself says , No Man cometh to me , unless it be given him of my Father . Andrad . Vega , de Iust. 2. p. 741. A twofold necessity , 1. Absolute . 2. In respect of Consequencee . How are good Works are necessary to Salvation . Paul was a Zealous Exhorter to a Holy Life . Necessity of Consequence . Tit. 2. Rom. 3. Ibid. Gal. 3. Rom. 11. Tit. 3. Eph. 2. 2 Tim. 1. Rom. 9. 〈◊〉 . Rom. 3. now he demonstrates that Faith only hath in it self the Power of justifying . Oecumen . photi . in Cap. Rom. 3. only believing . Origen . Cap. 3. The only just cause of Glorying is in the Cross of Christ. August . de verb. domini Serm. 4. He would have this one thing imputed , whereby the others are gathered by Consequence . Amb. 1 Cor. 1 It is appointed by God , that a Believer should be justified by Faith only . Chrysost. Serm. 5. in Cap. 2. Eph. Paul professes him to be Blessed , who is supported by Faith only . Basil. de humil . by Faith only , which is in Christ. Hierom. in Epist. ad Gal. cap. 1. Nazianzen . de moderatione , Our Righteousness is Faith only . Bernard . our Righteousness is no other thing , but the Indulgence of God. Thom. Aquin. in 1 Tim. 1. Therefore there is no hope of Iustification , but in Faith only . A twofold Iustification 〈◊〉 to the Papists . The second Iustification of Papisis overturned . A Rule of Law. Ambrose in Cap. 3. ad Rom. It is proved out of Ambrose , that a twofold manner of Iustificatoin is impossible . Gregor . 2. lib. Moral . Cap. 40. Gregor . ibid. There is a twofold consideration both of good and Evil Works . An Answer by way of Instance . Every Union of things doth not confound their Offices . Erasmus & censurus Parisiensium Tit. 7. They of Paris argue that Faith can be without Charity . 1 Cor. 13. Chrysostom . A cavilling about the Word [ all . ] An Argument out of a place of 〈◊〉 1 Cor. 13. Mat. 11. In the Kingdom of Heaven , Faith is greater than Charity . 1 Cor. 13. The Offices of Charity . Charity commended from its duration How great things Faith doth in Heaven . How Charity is greater than Faith ; and how Faith is greater than Charity . Iustification before God , Iustification before men . What the Iustification is whereof Iames speaks . Human Iustification , which consists in the shewing of good works . An outward appearance is often deceitful . Gen. 15. Gal. 3. Romans 3. Reason 1. Reason 2. Reason 3. Reason . Tiletan . Free Iustification by Faith is proved by the Words of Paul. Andr. Vega de just . pag. 751. Rom. 4. The Distinction of the Papists is idle and Impertinent . Rom. 1. Eph. 1. Colos. 2. Wherein the difference between the Law and Grace consists . A Similitude . The Distinction of Hosius . 2. Arg. out of Paul. Rom. 3. Andraeas Vega . Isa. 1. Aug. de perfect . just . But when the highest Lord shall sit on the Throne , who will boast that he hath a clean Heart ? And who will boast that he is pure from his Sin ? Unless it be those that Glory in their own Righteousness , and not in the Mercy of the Iudge ? What manner of Gospel Paul preached . Rom. 3. The popish comment about the universal Sign is overturned . Aug. de praedest . Sanct. lib. 1. cap. 8. Hab. No Man denies Works to be necessary . Basil. in Psal. 32. Nazian . 3 Argum. St. Paul , Rom. 4. 4 Argum. Rom. 10. 5 Argum. Acts 13. 6 Argum. Acts 10. 7 Argum. 1 Cor. 3. 8 Argum. Arguments out of S. Paul. Rom. 4. Rom. 10. Romans 4. Acts 13. 1 Cor. 3. An argument taken from Examples . Acts 2. Acts 8. Acts 16. Luke 7. Luke 18. Luke 23. Luke 18. Inherent Righteousness . Rom. 10. Gal. 3. Rom. 10. A Sophistical Pretence . A Sophistical Objection . How Grace justifies according to the Opinion of the Papists . Works considered in a twofold respect , as they are either of grace or of nature . Aug. de spirttu & litera , cap. 30. What is righteousness by the Law. The righteousness of the Law , righteousness by the Law , or in the Law. A Rule of Lawyers . Aug. de fid . & oper . c. 15. The cause why we are chosen and justified in Christ only . Vega de fide & operibus , q. 2. pa. 754. It is sufficient , that we by believing only , be justified , unless we do otherways hinder the Grace of God by our Sins . One manner of justifying and that perpetual . The Distinction of a first and second Iustification is confuted . The cause of Iustification is not twofold but one . Eph. 2. Rom. 11. The Caviling of the Papists . An indefinite Proposition . Rom. 3. Isa. 55. A frivolous Trick of the Sophisters . Isa. 52. The VVords of Paul wrested by the Papists . Tarrianus Iesuit . pro epist. pent . lib. 4. An Answer to the first Objection . An Answer to the Objection . An Answer to the third Objection . 1 Tim. 1. 1 Tim. 2. 2 Tim. 1. 2 Cor. 5. Ephes. 3. The blind Errour of the Papists about the sense and scope of Pauls Epistles . Romans 7. Vega de Iustificat . p. 771. Iohn 3. Romans 4. Aug. de Haeres . Haeres . 54. Iohn 6. Acts 10. Acts 16. Gal. 5. Tridentine Counc . 1. Sess. 6. cap. 7. Objection from the words of Paul. Answer . Why Faith is alone in Iustifying . How Faith , Charity , and other vertues are joyned together . What , where , & how Faith works by Love. Trid. Concil . cap. 11. If any say , that a man is justified by the Imputation of Christ's Righteousness only , or by the remission of sins only , excluding Grace and Charity , which is spread abroad in the hearts , and inheres in them . Or if any say that the Grace whereby we are justified is only the favour of God , let him be accursed . If any say , that Iustifying Faith is nothing else but a fiducial relyance on the Mercy of God , forgiving sins for Christ's sake ; or that this fiducial relyance is the only thing whereby we are justified , let him be accursed , Sess. 6. cap. 2. Rom. 4. 11. Rom. 3. Rom. 4. Testimonies out of the Prophets . Ierem. 23. Ezek. 34. Isa. 41. Isa. 43. Isa. 44. Zeph. 2. The necessity of Pious Works . Apoc. 3. 
A17299	----	The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street. Truth's triumph over Trent Burton, Henry, 1578-1648. 1632 Approx. 909 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17299 STC 4140 ESTC S119545 99854752 99854752 20195 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17299) Transcribed from: (Early English Books Online ; image set 20195) Images scanned from microfilm: (Early English books, 1475-1640 ; 1196:23) The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street. Truth's triumph over Trent Burton, Henry, 1578-1648. [16], 373, [1] p. [By R. Young] for Henry Taunton, and are to be sold at his shop in Saint Dunstans Church-yard, Printed at London : 1632. H.B. = Henry Burton. Printer's name from STC. Another issue, with cancel title page, of STC 4156: Truth's triumph over Trent. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE CHRISTIANS BVLWARKE , AGAINST SATANS BATTERY . OR , The Doctrine of IVSTIFICATION , So plainely and pithily layd out in the severall maine branches of it , as the fruits thereof may be to the Faithfull , as so many Preservatives against the poysonous Heresies and prevailing Iniquities of these last times . By H. B. Pastor of S. MATHEVVS Friday-Street . ROM . 5. 1. Being iustified by Faith , we have Peace with God , through our Lord IESUS CHRIST ; by whom we have now received the Attonement . Vers. II. Printed at London , for HENRY TAVNTON , and are to be sold at his Shop in Saint Dunstans Church-yard . 1632. To the High and Excellent , who inhabiteth Eternity , IESVS CHRIST , the Lord our Righteousnesse , the faithfull witnesse , the first begotten of the dead , the Prince of the Kings of the earth , who hath loued vs , and washed vs in his owne bloud , and hath made vs Kings and Priests vnto God , and his Father : Glory , Dominion , Blessing , Honour , Power , for ▪ euermore . Amen . MOst High and Holy Lord Iesus , to whom should a sinfull wretch , and worthlesse abiect presume to approach , but to thee his gracious Sauiour , and mercifull Redeemer ? Vouchsafe , then , O Sun of righteousnes , to stretch thy healing wings ouer my fainting and feeble soule , now prostrate at thy beautifull and blessed feet , and so bathe & wash me in the fountain of thy precious bloud , as that I may be presented spotlesse before thy Fathers Throne , clad in the robes of thy perfect righteousnesse . Thou art that faithfull witnesse to confirme , yea that souer●igne King , and supreme Iudge , to maintaine the cause of thine eternall truth against all Antichristian aduersaries . Vouchsafe therefore to patronize this poore labour , which the weakest & vnworthiest of all thy seruants , is bold here to consecrate to thy Name . It is but that small fruit and rivulet , which hath sprung from thee the liuing Roote , and Fountaine of all grace ; so as by iust right it is thine . Let thy power protect the worke and workman from all iniury of time ; and thy grace blesse the worke , both to the confirming of thy people in the sauing truth , and to the conuincing of the gain-sayer . Thou seest , O Lord , the presumption of Antichrist , and of his seduced seducing Apostles . Thou beholdest these Apostatizing luke-warme times , how many looke backe to Egypt , to Babylon . Thou numbrest and weighest Antichristian Aduocates , and Baals Pleaders , and Babylons Reconcilers , as if they would in despight of thee and thy blessed Word , re-erect Babels Tower within the borders of thy Sion . O Lord , are not thine eyes vpon the truth ? And do not thine eyes runne to and fro throughout the whole earth , to shew thy selfe strong in the behalfe of them , whose heart is perfect towards thee ? Art not thou He , that in former times hast saued vs from our enemies , & hast put them to confusion , that hate vs ? But now , Lord , ( if we may dispute with thee , and seeing thy seruant , who is but dust and ashes , hath begun to speake to my Lord ) wherefore hast thou cast thy people off , and goest not forth with our Armies ? Wherefore doest thou make vs to turne our backe from the enemy , that they which hate vs , spoile our goods ? Wherfore doest thou make vs a reproach vnto our neighbours , a scorne and derision to them that are round about vs ? Or can wee plead for our selues , as once thy people by the mouth of thy seruant Dauid , did , Though all this be come vpon vs , yet haue we not forgotten thee , nor behaued ourselues falsly in thy Couenant ? Or can wee say , Our heart is not turned backe , nor our steps declined from thy way ? Or , That wee haue not forgotten the Name of our God , nor stretched out our hand to a strange God ? Alas , O Lord , our confusion is still before vs , our iniquities are with vs , they testifie against vs ; so that how can wee hold vp our heads before thee , or stand before our enemies ? And yet , O Lord , all our smart and shame cannot teach vs to beleeue thy Prophets , who haue often told vs , The Lord is with you , while ye be with him ; and if yee seeke him , he will be found of you : but if yee forsake him , hee will forsake you . And wherein are we conuinced of our forsaking of thee , O Lord , but by beholding with lamentable experience , how thou seemest now of long time to haue forsaken vs ? For else , if thou Lord wert with vs , how should so many calamities and disasters fall vpon vs , and vpon thy people round about vs ? How should England , formerly a terrour to her neighbours , become now their scorne and derision ? The truth is , O Lord , we must needs confesse to our great shame , that with the Church of Ephesus , wee haue declined from our first loue . O teach vs to remember from whence we are fallen , and to repent , and do the first works , lest thou come against vs quickly , and remoue our Candlesticke out of his place , except we repent . And hast thou not at least a few things against vs , that the woman Iezebel , which calleth her selfe a Prophetesse , is suffered to teach , and to seduce thy seruants to commit fornication with Idols ? For this , thou hast couered thy selfe with a cloud , that our prayer should not passe through ▪ For this , thou hast made vs as the refuse in the midst of the people . For this , all our enemies haue opened their mouth against vs ; yea , thy fierce windes haue fought against vs , wasted and wracked our forces . Yet doe not , O Lord , cast vs off for euer . Thy people put their mouth in the dust , if so be there may be hope . O teach vs to search and trie our waies , and turne again to thee our God. O pleade for vs to thy Father , when in thy name wee lift vp our heart with our hands to God in the heauens . And lest our praiers be turned into sin , O strengthen our hearts and hands from the highest to the lowest , to cast out from among vs our Idol-sins , and sinfull Idols , the abominations , and prouocations of thy iealousie . O blesse thy seruant , our gracious Soueraigne , King CHARLES , double vpon his royall person the spirit of vpright Dauid , and of zealous Iosiah , to purge and repaire thy Temple , that vpon himselfe his Crown may long flourish , his righteous Scepter may cherish and support thy people , his victorious Sword may suppress and vanquish thine and his enemies . Showre down thy grace into the heart of his royall Queene , that shee comming to partake with him in the onely and blessed means of saluation , thy Word & Sacraments , may become also a ioyfull & fruitful nurcing Mother to thine Israel . Multiply the Spirit of wisdome & counsel vpon his Maiesties Honorable Counsellers , that taking all their counsel at thee & thy word , all their consultations and resolutions may prosper , and procure peace and prosperity to these Kingdomes , and thy Churches therein and abroad . Double the Spirit of zeale and piety vpon all the Ministers of thy Word and Sacraments , especially , vpon the reuerend Arch-Bishops & Bishops , that standing in the place of Pillars in thy Temple , of the salt of the earth , of the light of the world , they may strongly support thy true Religion , season and lighten those places , which are dark and vnsauory , and all for want of faithfull Ministers : thus shall they highly magnifie their office , and discharge their stewardship , by prouiding and sending painfull labourers into euery corner of thy field . Inspire and inflame them , Lord , with that zeale of thine own , wherewith thou didst purge thy Temple from profane merchandize : that so they may with the whip-cords of sound Doctrine , and wholesome Discipline , chase out of thy Church all Heresie and Idolatry . Why should the world , O Lord , complaine and cry , Where is the spirit of those ancient Bishops and Martyrs , and learned Champions of thy truth , as of Cranmer , Ridley , Latimer , Hooper , Bucer , Peter Martyr , Iewel , and other faithfull witnesses , whose eyther bloud hath beene the seed , or preaching and writing the watering of this thy noble Vineyard ? O keepe farre from vs the spirit of cowardise , and lukewarmnesse , of ambition , and loue of the world , lest these infeebling and infatuating our soules , wee should proue a generation of peruerse and foolish children , pulling downe what our religious fore-fathers with such care and paines , mature iudgement , and sound knowledge in the truth , haue built . Stirre vp , O Lord , the noble hearts of the two honourable Chancellors of our Vniuersities , that with the ayde of soueraigne authority , they may zealously set themselues to preserue those Fountaines and Nurceries from the mudde of Heresie , and the bitter root of Impiety . Infuse the spirit of courage , zeale , vprightnesse , and hatred of couetousnesse , in aboundance vpon all the reuerend Iudges and Iustices of the Land , that they may duely execute the Lawes by freeing the poor innocent from the potent oppressor , by cutting downe sinne , and cutting off the traiterous ring-leaders to Idolatry . Thus thy Church being purged , Iustice executed , Religion maintained , sinne reformed , our Couenant with thee renewed , our vowes of better obedience and thankfulnesse performed , and we through thy merits reconciled to thy Father of mercies : thou the great Captaine and Lord of Hosts , mayst againe take thy peoples part , turne the edge of thy Sword against thine enemies , and fill our mouthes with a new song of praise & thanksgiuing to thee , which sittest vpon the Throne , with the Father and the Holy Ghost , God blessed for euer . Amen . The Preface to the Reader . CHristian Reader , loe here the two great mysteries laid open ; the one of Godlinesse , the summe whereof is Christ , beleeued on in the World : the other of Iniquity , the head whereof is Antichrist , beleeued on of the World. Two Mysteries incompatible , as light and darknesse . They are the two bounders , disterminating Ierusalem from Babylon . This Mysterie of iniquity , I meane , the Romish doctrine of Iustification , is the head-doctrine , or source , whence all their meritorious satisfactions doe flow . And Bellarmine , with other Pontificians , confesseth , Iustification to bee the maine Cardo or hinge , whereon hangeth the whole body of controuersies betweene them and the Pretestants . Nor was it for nothing , that the Councell of Trent so improued all their skill and strength , to oppose and oppresse the true Catholicke doctrine of Iustification , as whereby the Papall magnificence and the gaine of the Romish Craftsmen for their Diana , was endangered . So that this their Abortiue was a hatching for seuen moneths ; so long was this Babylonish Ramme , wherewith they would force heauen gates , a hammering in the Trent-forge : so as the History noteth , that the most expert in the Church affirmed , That if all the Councels , assembled from the Apostles times to that , were summed vp together , they could not make vp so many Articles as the Trent-Fathers had amassed together , in this one sixt Session of that Synod , the best part whereof also they were beholden to Aristotle for . And no maruaile they were so puzzled , for they were to encounter sundry difficulties : as first , the euidence of Scriptures : secondly , the concent of ancient Fathers : thirdly , the powerfull preaching and writings of Luther . fourthly , the dissent of their Schoolemen ; and fiftly , the diuision of the Councell it selfe , some being Thomists , some Scotists , some Dominicans , some Franciscans . To satisfie and reconcile all which , was more than an Herculean labour . But what could be difficult to the Papall Omnipotencie ; who could send his holy Ghost post from Rome to Trent in a Cloake-bagge , which loosed all knots , and decided all doubts ? Nor had the Pope wanting in that Councell the most pregnant wits in the Pontifician world , besides a numerous multitude of new titular Bishops ( as titular for learning as liuing ) to lay on load of down right voyces , to conclude and ratifie whatsoeuer the Pope with his Cardinals in their Conclaue at Rome , and his dextrous instruments in the Councell , had with no lesse sweat than artifice , contriued . For the first maine obstacle , the euidence of Scripture , they are faine to collogue , and speake it faire , and borrow from it certaine broad Phylacteries , wouen with Scripture phrases , wherewith the Babylonish Whore partly decks her shamelesse forehead , and partly adornes the cobwebbe Robe of her counterfeit selfe-Iustification : as Coelestis Pater : Iesus Christ , the Sun of righteousnesse , the author and finisher of our faith : The Father of mercies , and God of all consolation , sent his sonne to redeeme Iewes and Gentiles , and that all might receiue adoption of sonnes : Him hath God sent forth to be a propitiation for our sinnes in his bloud : for this Redemption we ought to giue thanks . And ch . 7. The Meritorious cause of our Iustification is our Lord Iesus Christ &c. O holy Councell ! Will any suspect the Serpent to lurke vnder such flowers of Paradise ? Or that they goe about to betray Christ with Hayle Master ? But in this their profound hypocrisie lyeth the whole Mysterie of Iniquity ; Si tamen hypocrisis dici debet , quae iam latere prae abundantia non valet , & prae impudentiâ non quaerit ; as Bernard saith of Romes Clergy in his time . If that may be called hypocrisie , which neither for the abundancy of it can , nor for the impudencie of it cares to conceale it selfe . Thus by egregious hypocrisie Arrius deluded the Councell of Nice , confessing Christ to be God of God , yet denyed his consubstantiality with the Father . Thus the second Councell of Nice , summoned to decree the erection and veneration of Images , makes a goodly Preface , giuing thankes to God that they were deliuered from Idols . Thus Augustine confesseth how he was seduced by the Manichaean hypocrisie . Thus dealeth the Trent Councell . And besides her hypocrisie , her impudencie displayes it selfe , while in this Councell , Rome alters the Rule of Faith , addes her Traditions , Decretals and Canons , as a party and equall rule with Scripture , guelds the Scriptures of their masculine authoritie and genuine sense , closing vp all in the Cabinet of the Popes breast , where lodgeth his Infallibilitie . And thus the sacred Scriptures , which , till that Idolatrous Councell of Trent , were held the sole and entire Catholicke Canon and rule of Faith , must now draw in the Popes yoake with his sophisticate Traditions . Now , the pure gold and siluer of Gods word must goe no longer for currant , vnlesse it be stamped in the Popes owne Mynt , and subiect also to be abased or inhansed at his pleasure . Now , the waters of life are of no force , vnlesse distilled through the Popes Limbeck ; nor those riuers of Paradise medicinable , if they flow not from the sacred Minerals of the Romish Mountaines . Thus in effect the Romish Amazon cuts off the right pap of Scripture , which yeelds the sincere milke , reseruing only the left to suckle her Paplings withall , as that Lupa did Romes founder Romulus ; or , at least , the right Pap is so patched to that stepmothers breast , as it yeelds no other milke , but such as relisheth of the corrupt complexion of the Popes infallibility . Thus the first Rubbe is remoued , the Scriptures , which are made cock-sure for the Pope . 2 For Luther , they could easily hisse him out for an arch heretick , and blast and brand with Anathema those euident truths by him deliuered . So that hard it was to iudge , whether fared worse , Luther for the truths sake , or the truth for Luthers . 3 For the consent of ancient Fathers , the most they stand vpon is S. Augustine , who indeed writ more of this diuine mysterie , than all the rest put together . But the Councell could easily euade him , saying ( as Catarinus about Predestination ) that S. Aug. his opinion therin was nouel , neuer heard of before his time : or , that S. Aug. was drawn to speake many things awry , through heat of disputation against the Pelagians : or ( as Vega ) Non necesse est &c , It is not necessary to beleeue all S. Aug. his arguments to be demonstratiue , or altogether to stand in force . Thus all the Fathers corne , though growing from the field of Scriptures , proues but chaffe , comming once to be sifted in the mysticall , if not a Satanicall fanne of this actiue Councell . 4. & 5. For the dissenting Schoolemen , and those Dominicans and Franciscans in this Councell , whereof Vega and Soto were the two Standard-bearers , and bore a great sway therein , it behooued the Councell to keepe good quarter with them , and to vse all their witts , eyther to reconcile them , or with some pretty equiuocations to please all parties . For this purpose , Marcellus , Priest , intituled of the holy Crosse , President of the Councell , Cardinall and Apostolicall Legate à latere , whose wits were as versatilous , as his titles magnificent and various : after much sweat spent in chopping and changing , peecing and payring , after an hundred Congregations , wherein these matters were canuased Pro & Con : at length licked the Decrees and Canons to that forme , that each side was pleased , and Marcellus applauded on all hands ; when each Sect might from the same Delphick Oracle pick out his owne meaning . Thus came these Trent Decrees to be like a curious Picture , which euery one in the Roome imagineth to looke directly vpon him . Or like an indented Table-Picture vpon a Wall , wherein the one side of the Roome may behold the face of a man , the other , of a woman , and they in the midst , of an Owle . Thus Soto and Vega , who in the time of this Session , writ each a Volume of this Subiect , though in some smaller points different in their opinions , which they grounded vpon the Decrees , and dedicated to the Councell , were both well pleased ; yet no otherwise reconciled , but , as Herod and Pilate , Brethren in euill , to crucifie Christ. The writing of which two Champions of Trent I haue mostly all along this Treatise , confuted . Thus , as S. Ambrose saith , Fucum faciunt , qui non audent explicare , quod sentiunt censoriè , They do but iuggle , that dare not set downe in plaine termes , what they captiously conceiue . And as Hierome against the Pelagian Hereticks : Sola haec haeresis , quae publicè erubescit loqui , quod scripto docere non metuit : This only is heresie , which blusheth to speake that publickly , that it feares not to teach secretly . But , as there hee saith , Ecclesiae victoria est , vos apertè dicere , quod sentitis ; sententias vestras prodidisse , superasse est : It is the Churches victory for you to speake plainly , as you think ; to detect your opinions , is to confute them . But we haue assayed to pull off Romes vizard , and to make the Whore naked . Her figge-leaue-righteousnesse will not salue her sinne , or hide her shame . Only I cannot but lament , to see many of my brethren , the sonnes of my mother in show , to stand vp to plead for Baal . Is it the symptome of this our age , wherein there is so much learning and so little sound knowledge in the Mysterie of Christ , or wherein the Spirit of the world is so predominant , that men are so transported with an vnnaturall zeale and loue to Babylon ? But Wisedome is iustified of her children . And now I begin to conceiue the reason , why the Iesuites pennes are of late so silent : surely because they see ours so poynant in one anothers sides , while our Mother-Church bleeds for it . But those that be the true Ministers of Christ , will say with S. Paul , Wee cannot speake any thing against the truth , but for the truth . Now I could heartily wish , that my brethren of the Ministry would imploy the greater part of their paines in preaching and pressing this maine Doctrine of Iustification : It would be a maine Bulwarke to batter Babels Tower , whereby she would scale heauen with her merits . And for Antichrist , I wonder to see such a deepe silence of him . Doth the Councell of Laterans Decree dare vs , not to mention Antichrists comming ? Otherwise to presse Iesuites with the point of Antichrist , would easily stop their mouthes , while they would put vs to show the vninterrupted lineall pedigree of the Professors of our Religion from the Apostles , all along downeward to Luther . Alas , this is but a poore shift to gaine time , and to cause vs to put vp our weapons against them . We can easily descry the pearles of our Religion , strawed all along in the bottome of those muddy streames of Popery . We can discouer the starres , which haue giuen light in all ages of the Church , notwithstanding all Romes mysts , labouring to eclipse them . And although iniury of time had consumed with fire our particular euidences , yet we finde them registred in the Court-rowles of Scripture , which no fire , nor moth shall consume . But not to detaine you too long in the Porch of this larger edifice ; know Christian Reader , that this poore Worke hath lien by me licensed for the Presse a pretty space . It was borrowed from the interrupted succisiue houres of my Court-attendance . If it displease many , I passe not so much , if it may profite some ; and therein shall I prayse God. This is the fruit of all my labour : I seeke no reward , so I may shun reproofe . What can be said in opposition to this truth , or any other by me deliuered , in speciall against the Synagogue of Rome ; I shall be ready to maintaine if occasion require , in ampler maner , if I may haue alike liberty with my Antagonists . I say no more for the present , but commend you to God , and to the word of his grace , which is able to build you vp , and to giue you an inheritance among all them which are sanctified . Thine in Christ , H. B. TRVTHS TRIVMPH Ouer TRENT . CHAP. I. Of mans workes done before grace , or of preparation in man vnto Iustification , commonly called the merit of Congruitie . The Romish Faith. THE title of the fift Chapter of the sixt Session of the Councell of Trent , is Of the necessitie of preparation to Iustification in men of ripe age ; where they say , That by their free-will , stirred vp and helped by grace , they are disposed to conuert themselues to their Iustification , by free assenting and cooperating with the same grace . The ground of which disposition to Iustification , is freewill ; which cooperating with grace , produceth fixe seuerall workes of preparation , laid downe by the Councell here , and reckoned vp by Vega , one of the Councels chiefe champions . First , an Historicall faith conceiued by hearing , beleeuing the truth of Gods promises to a sinner in generall : Secondly , a feare of Gods iustice , arising from the apprehension of their sinnes ; whence they arise ( thirdly ) to a hope , by conuerting themselues to the consideration of Gods mercy , trusting that God , for Christs sake , will be fauourable vnto them ; whom they then begin ( fourthly ) to loue , as the fountaine of all righteousnesse : and therefore are moued by a hatred and detestation against sinne , that is ( fiftly ) by that * Penance which they are to doe before Baptisme , while ( sixtly ) they resolue to receiue Baptisme , to begin a new life , and to keepe the Commandements of God. And Can. 1. If any man shall say that a man may be iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the Law , without diuine grace by Iesus Christ , let him be accursed . CHAP. II. Wherein the doctrine of Romish preparation is examined . IT being the maine drift of this Councell , to establish a righteousnesse inherent in a mans selfe ; and not finding how to dimme the bright sun-shine of truth against this doctrine , but by an artificiall shadow of the second beames of grace , medled and mingled with blinde , or at the best , bleare-eyed nature : therefore the iudicious Reader may obserue , how while this Councell would seeme in part to ascribe the worke of Iustification to Gods grace , it doth in deed , and in the maine , attribute it to mans nature ; as may appeare in laying the first stone of this Babylonish building , Of the necessitie of preparation to Iustification . The whole frame of which preparation , composed according to the modell of their Schoole-diuinitie , as Cabriel Biel , one of their chiefe Sententiaries , who liued about fifty yeares before this Councell , hath laid it downe , as , That the Act of the will , presupposeth the Act of the vnderstanding ; and the Act of faith goes formost to apprehend the abomination of sinne , and the wages of it : hence a feare of Gods wrath , and of hell fire , hence a dislike and detestation of sinne . And this ( saith he ) is a disposition of Congruity , neither immediate nor sufficient , but very remote . Then faith turnes it selfe to the consideration of Gods mercy , and resolueth that God is ready to remit sinne , through the infusion of charity , to those that are sufficiently prepared and disposed . Vpon that consideration followeth the act of hope , whereby a man begins to couet after God , as the soueraigne good ; and from this act of hope , he riseth to loue God aboue all things , euen out of pure naturals . From this loue issueth another dislike and detestation of sinne ; not for feare of damnation , but for God , finally , aboue all things beloued : And all these acts are followed with a purpose of amendment . And so at length this comes to be a sufficient merit of Congruity , being the immediate and finall disposition to the infusion of grace . And this is such a preparation , as doth necessarily , as by a chaine of so many infolded linkes , draw after it the infusion of grace , whereby a man is iustified . Thus wee see , by what perplexed pathes they would leade men towards their iustification . But note here , what a power they giue to this preparation , as euen to necessitate and inforce the infusion of grace : because , saith Biel , to a man that doth as much as lyes in him , God hath determined infallibly to giue grace . And Aquinas saith , it is a merit of Congruity , that when a man doth wellvse his vertue , God , according to his super-excellent vertue , should worke more excellently in him : Videtur Congruum , saith he : It seemes Congruous , and agreeable to reason , that a man operating according to his vertue , God should recompence him according to the excellencie of his vertue . Yea , such is the force of this merit of Congruity , that according to Thomas , it will merit not onely grace for a mans selfe , but also for another man : for because ( saith he ) a man in the state of grace doth fulfill the will of God , it is Congruous , or fitting , that according to the proportion of friendship , God should fulfill mans will in the saluation of another man. Such is the nature of their doctrine of Congruitie , of which sort are their workes of preparation , disposing and fitting a man for grace . And this is the sense and summe of the Trent doctrine , touching preparation . Now to cut off this Goliahs head , we neede no other than his owne sword . First , concerning the title it selfe , of the necessity of preparation in the Adulti , or men growne , as we call them ; note here the vanity of this doctrine , how therein they confound themselues . For I would aske them , whom they meane by their Adulti , or men of yeares ? Those within their owne Church , such as are baptized ? or Heathens and Pagans , without the pale of the Church , such as are not yet baptized , as Turkes , Iewes , or Indians ? Surely they mention those Adulti that are not yet baptized . But it must needs be , that they include their owne Adulti : for else what vse is there in their Church of this doctrine of preparation , which they so highly aduance & commend , vnlesse it be among the barbarous Indians ? But their Adulti haue already ( according to their doctrine ) receiued the grace of Iustification in their Baptisme , conferring grace , as they say , ex opere operato : which grace being once by any mortall sin afterwards lost , there can be no more merit of Congruitie , to merit a reparation of grace , as it is in the preparation vnto grace , as Thomas teacheth . But leaue we the title , and let vs come to the thing . Popish preparation vnto grace , hangs vpon two speciall hinges : First , free-will ; secondly , that this free-will is moued by grace , which their Schoole-men call the first grace , implyed in this * Councell . A free-will they must haue , though they confesse it to be weake and feeble . And such a free-will wee easily grant them ; as loth to incurre their Anathema , for saying that free-will is altogether lost , and extinguished by Adams fall . The praise which Vega , their Interpreter , giues to Richardus learned saying ( as he cals it ) of free-will , wee also ( with its proper limitation ) admit of . a When thou hearest ( saith he ) that free-will is a captiue , vnderstand nothing else , but that it is weake , and depriued of the vertue of its natiue power . Being thus weake then , how should it dispose it selfe to receiue grace ? No , saith the Councell , ( as also their Schoole-men ) Free-will being weake , it must be stirred vp , moued , and helped by grace , and then it disposeth it selfe freely to receiue the grace of iustification . So free-will , as the God Baal , being asleepe , must bee awakened , and stirred vp by Gods grace . Well , but what grace of God is this , I pray you , that thus moueth mans free-will , as the waight , that sets the wheele a going ? Surely I can learne no more from the Councels own mouth , ( who knowes full well how to temper her words ) but that this mouing grace of God is some sound in the eare , whereby Popish faith is conceiued . Or else , when God toucheth mans heart by the illumination of the Holy Ghost , according to that of Gabriel Biel , who saith , that the will in the acts of it , doth presuppose the acts of the vnderstanding : and the vnderstanding wee know , must be informed by hearing , or by speciall illumination . But in generall , this grace they call the first grace , or a grace that is freely giuen , differing from the second grace , which they call a grace that makes a man gracious and acceptable . They say , this first grace is freely giuen , because no merit goes before it : neither is this any sauing grace , because ( as they confesse ) all men are alike capable of it , and many receiue it , that neuer come to saluation . This is that grace , which Arminius cals his sufficient grace . But Aquinas saith plainly , that this first grace is not the grace of the Holy Ghost ; for to the grace of the Holy Ghost , hee attributeth the merit of Condignity : but to that grace , whereby the will disposeth it selfe , the merit only of Congruitie . But this first grace being once receiued , and entertained by free-wil , cooperating with it , a man disposeth & prepareth himselfe to merit the second grace by way of Congruity . And yet Aquinas , speaking of this grace , saith , Deus non dat gratiam nisi dignis , &c. God giues not grace but to the worthy ; yet ( saith hee ) not so , as being first worthy , but because hee by grace makes them worthy . O miserable perplexity ! If God giue grace to none but to the worthy , then they were worthy before hee gaue them grace ; but if they were not worthy before he gaue them grace , how doth he giue grace to none but to the worthie ? But whatsoeuer this first grace is , wherby the will is first moued , Aquinas tels vs what it is not ; namely , that it is not the grace of the Holy Ghost : for the merit that proceedeth of the grace of the Holy Ghost , is of Condignity ; but the merit that proceedeth from free-will , moued by the first grace , is onely the merit of Congruity , farre inferiour to that of Condignitie . But that we may not lose our selues in this Maze , let Vega and Soto tell vs the Counsels minde in this point , as being themselues most prinie to it . Onely the worst is , wee finde them two of opposite opinions , in this point of merit by Congruitie . Vega admitteth merit of Congruity after the first grace , disposing a man to the grace of iustification . But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers , and especially of St. Augustine in this point : For whereas they ( as himselfe confesseth ) shut out all kind of merit from iustification , teaching that it is freely giuen to all : Vega turnes the Cat in the pan , and saith , Loquuntur de gratia iustificationis , &c. They speake ( saith he ) of the grace of iustification , as it comprehends all the gifts of God belonging to our iustification ; whereof , in that proposition a little before , hee makes the first grace to be one . And so take iustification as it comprehends the first grace in it , it excludes all merit ; because no merit goes before the first grace , as the most of them teach : but taking the grace of iustification alone by it selfe , which is the gratia gratum faciens , the grace that makes a man accepted , it may bee questioned ( saith he ) whether that may not fall vnder the merit at least of Congruitie . Whereupon hee inferreth his fourth proposition , which is , That faith and other good workes , whereby wee are disposed vnto the second grace , by which wee are formally iustified , and made acceptable to God , doe by Congruitie merit such grace , and our iustification . Yea Vega ibid. saith , Alia sunt merita ex congruo , quae in peccatoribus reperiuntur , quae nullo praemi● digna sunt , quia fiunt ab hominibus Deo ingratis & exo●is : sed tamen eiusmodi ex se sunt , vt Congruum sit , & diuinam bonitatem condeceat , ea ex liberalitate & benignitate sua acceptare , vt trahat peccatores ad suam gratiam : Of another sort are those merits of Congruitie found in sinners , which are worthy of no reward , as being done by men not liked nor beloued of God : but yet of themselues they are such , that it is Congruous and meete , and beseeming the diuine goodnesse , out of his liberalitie and bountie to accept them , that hee may draw sinners to his grace . But Soto on the other side , shutteth out all manner of merit of Congruity , going before iustification . Pergimus pro ingenio nostro constituere , &c. Wee proceede ( saith Soto ) according to our capacitie to define , that before iustification , which is wrought by that grace that makes a man accepted , there is in mans workes no merit , either of Condignitie or of Congruitie . But a little after , hee makes a full amends for it , saying , Cum autem quis , &c. When a man begins once to be in the state of grace , ( to wit of iustification ) then may hee merit both for himselfe by Condignitie , and for others by Congruitie . Other merit of Congruity , going before the grace of iustification , Soto confesseth he findes no foundation of any , vnlesse that of St. Augustine , alleadged by Thomas ; Fides meretur iustificationem ; that faith meriteth iustification . But Soto would haue this put among St. Augustines retractations : whereas by Merit in that place , is meant , not either any Congruity or Condignity , ( termes vnknowne to the ancient Fathers in any such sense ) but onely the meanes or instrument to procure or acquire grace . And as Soto himselfe a little after , acknowledgeth St. Augustines meaning , expressed by himselfe , by the word Impetrare iustificationem : That whereas he saith , Faith doth merit iustification , his meaning is , faith obtaineth iustification , sine aliqua ratione meriti ; without any respect of merit . Here let mee insert by the way , a worthy annotation of George Cassander , vpon the word Mereri , or Merit , in his second Scholia vpon his Ecclesiasticke hymnes , printed at Paris 1616 ▪ for in other later impressions , haply you shall finde this Scholia is quite purged out by the Index Expurgatorius , composed by the commandement of the Catholike King , Philip the second , and by the aduice also of the Duke of Albany ; the copy whereof was printed at Strasburgh . The words of the Index are these : Scholium incipiens , Vocabulum merendi apud veteres , &c. deleatur totum . The Scholium of George Cassander , beginning thus , &c. Let it be wholly cancelled ▪ But being notwithstanding preserued from this Purgatory fire , let vs note it . Vocabulum merendi apud veteres Ecclesiasticos Scriptores , ferè idem valet , quod consequi , seu aptum idoneumque fieri ad consequendum . Id , quodinter caetera , vel ex vno Cypriani loco apparet . Nam quod Paultu inquit , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò dicitur , Misericordiam consecutus sum : vel vt Erasmus veriit , Misericordiam adeptus sum : id Cyprianus ad Iubaianum legit , Misericordiam merui . Et multa loca sunt in Ecclesiasticis officijs , & precibus , vbi hoc vocabulum hoc intellectu accipi debeat . Quae vocis notio si retineatur , multa quae duriùs dici videntur , mitiora & commodiora apparebunt . The word Merit ( saith Cassander ) among ancient Ecclesiasticall Writers , doth commonly import as much , as to attaine , or to be made apt and fit to attaine , or obtaine . That , which among others , doth appeare out of one place of Cyprian . For that which Paul saith , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar latine rendreth , But I obtained mercie : or as Erasmus rendreth it , I got or receiued mercie . The same doth Cyprian to Iubaianus reade , I merited mercie . And many other places ( saith hee ) there are in the Ecclesiasticall offices and prayers , where this word ( Merit ) ought to bee taken in this sense . Which sense of the word , if it bee retained , many things which seeme to be spoken harshly , will appear more gentle and accommodate . Thus Cassander . But this ( among sundry other sayings of Cassander ) being condemned by the Index to bee purged out of his workes , doth plainly shew what opinion the Pontificians haue of Merit , aduancing it to a sense of a higher straine , than the ancient Fathers of the Church were euer acquainted withall . Or let the Pontificians themselues interpret vnto vs the meaning of this word Merit , vsed by St. Augustine , speaking of the sinne of our first Parents , Foelix culpa , quae tale● meruit Redemptorem . Will they say , that Adams sinne merited , either by Congruity or by Condignity , Christ the Redeemer ? And againe , where hee saith , Nemo de sui peccati dimissione desperet , quando illi veniam meruerunt , qui occiderunt Christum : Let none despaire of the pardon of his sinne , when as they merited pardon which killed Christ. Will they therefore say , that they which murthered Christ , merited pardon , either Congruously or Condignly ? Or what meant Gregory , firnamed the Great , Bishop of Rome , when he vsed the word Merit to Sauls persecuting the Church of Christ , saying * Illi dictum est , Quid me persequeris ? Iste verò audire meruit , Dimissum est tibi peccatum tuum ; To him it was said , Why do est thou persecute me ? But he merited to heare , Thy sinne is forgiuen thee . What merit was this trow we ? And the same Gregory speaking of the theefe vpon the Crosse , saith , Latro cruentis manibus audire meruit , &c. The theefe with his bloudy hands merited to heare , This day shalt thou be with me in Paradise . What merit was in his bloudy hands ? But thus we see the meaning of the word Merit in these purer and ancient times , vsed for to obtaine , or such like . But to returne whence we digressed ; we see Vega and Soto , two grand Captaines in the Trent Councell , one directly opposite to the other in the matter of merit of Congruity . But the Councell , through the dexterity of * Sancti Crucij , hath so composed the decrees , and namely this of preparation , as that by profound equiuocations , euen flat contradictions are reconciled . But the conclusion is , that merit of Congruitie is ratified by the Councell , in the necessity of preparatorie workes to iustification ; but inuolued in such generall termes , that Soto and his side holding the contrary , may not take offence at it , but be made to beleeue , that the Councell is for them . In so much as Soto in his three bookes de Natura & Gratia , which he writes as a Commentary of this Session of the Councell , sets downe all the Decrees and Canons of the same , as the ground and text of his Commentary . Take one notable instance of their egregious equiuocation , in the first Canon of this Session before alleadged . If any man shall say , that a man may bee iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the law , without diuine grace by Iesus Christ , let him be accursed . Note here what variety of senses this Canon is full charged withall . Would Vega and his side haue their merit of Congruity decreed ? Here is a Canon leueld against all those that shall say , that a man by his own works may be iustified before God , without the grace of God ; implying , that by , and with the grace of God assisting a man , he may be iustified before God by his owne works , done by the power of nature ( as his free-will ) or by the doctrine of the law . Yea but thus Soto may feare , that the Anathema , the deadly bullet of this Canon , will hit himselfe , for denying all merit of Congruity , done by the power of nature , assisted by grace , going before iustification . Then let Soto but view ouer the Canon againe , & hee shall see it turned and leuelled against the Pelagians , who taught , that a man by his owne workes , done by the power of nature , may be iustified before God , without diuine grace by Iesus Christ. Or against the vnbeleeuing Iewes , who thought to be iustified before God by the obseruation of Moses law , sauing onely that the Councell hath cautelously and correctedly expressed this , vnder the name of the letter of Moses law , Chapt. 1. as here , vnder the name of the doctrine of the law , lest ( as the History of the Trent-Councell hath well obserued ) if it had passed ( as at the first draught ) in these words , per legem Mosis , by Moses law ; then exception might haue beene taken in the behalfe of Circumcision , to which some ascribing remission of sinnes , this Canon or that Decree might haue been a preiudice to their opinion . Thus all parties , euen the contrary factions of that Councell , were well satisfied , while one side conceiued the Decree made expresly for them ; and the other side , that it made not against them . The Decrees being not vnlike an artificiall indented picturetable , which to him that lookes full vpon it , presents one kinde of forme or face ; to him that stands on the one side , another forme ; and to him on the other side , a third . Or like a plaine picture , which hanging on the wall , although the posture of the face be set one way , yet it seemes to cast equall aspect vpon euery one in the roome . Thus is verified that of Guido Clemens , Priest and Cardinall of St. Potentiana , who saith , that in the Church of Rome there is quaedam radix duplicitatis , simplicitati columbae contraria ; a certaine roote of doublenesse , which is contrary to the doues simpliciti● . To conclude this point of Popish preparation ; it is so farre from fitting and disposing a man to receiue the grace of iustification ( grace of iustification being rightly vnderstood ) as it is a maine impediment and stumbling blocke in the way vnto it . For whereas this preparation of theirs aduanceth mans free-will , and other naturall powers to the attainment of grace ; what doth this else but puffe a man vp with a conceit of himselfe , that he is in a better state than indeed he is , as hauing something left in him , which being helped by some motion of common ( or I wot not what ) grace , is able to leade him to the full possession of grace , and so of glory ? Gregory saith well , Hee that knowes not his disease , how doth he seek to the Physitian ? for the greater the fault is , being the sooner acknowledged , it is the more speedily amended ; but the lesser sinne , while it is deemed to be as it were none at all , is so much the worse , and more securely kept in vre . If Saint Paul , speaking in the person of a regenerate man , as exercised with the combate betweene the flesh and the spirit a , complaines , that in him , that is , in his flesh dwels no good thing : then what good thing can there be in any vnregenerate man to dispose him to any grace , whose b imaginations of his heart are onely euill continually ? They are euill , and onely euill ; and that continually onely euill . If corrupt Nature haue yet any thing left to brag off , if any free-will to this grace whereof we speake ; where is that conuicting power of the Law , that makes sinne out of measure sinfull ? That casts a man downe in the sense of his misery , causing him to cry out , c Wretched man that I am , who shall deliuer me from this bodie of death ? How shall a man come to Christ , wearie and laden , that he may be refreshed ? How comes the vngodly to be iustified , if hee bring any merit to dispose him thereunto ? How shall the Law then be our Schoolmaster to bring vs to Christ , who came not to call the righteous , but sinners to repentance ? Wee need none other testimony to conuince this Pontifician puffe-doctrine of preparatory workes , to bee at the least Cousin-germaine to that of the Pelagians , than the Councell of Trent it selfe . The Pelagians held , that some men vsing the reason of their owne will , haue or doe liue in this world without any sinne . To this agreeth that Canon of Trent , If any shall say , that all workes done before iustification , howsoeuer they bee done , are truely sinnes , and deserue the hatred of God ; let him be accursed . Compare now the Pelagian and Pontifician doctrine together , and one egge is not liker another . a All workes done before iustification are not truely sinnes , say the Trent-Fathers ; therefore the workes of the Pelagian heretickes done before , or without iustification , whatsoeuer , or howsoeuer done , are no sinnes , as they taught . Shall St. Austine be vmpire in this case ? b Pelagianorum sententia est , sine vllo peccato , aliquos homines tam ratione propriae voluntatis vtentes , in hoc saeculo vixisse vel viuere . Optandum est vt fiat , conandum est vt fiat , supplicandum est vt fiat , non tamen quasi factum fuerit , confidendum est . Qui seipsum talem putat , ipse se decipit , & veritas in eo non est ; non ob aliud , nisi quia falsum putat . It is the opinion of the Pelagians , that some men by vsing the reason of their owne will , haue , and doe liue in this world without sinne . It were to be wished so , it were to be laboured for , it is to be prayed for , yet not to be beleeued , as if it were so . He that thinkes himselfe such a one , deceiueth himselfe , and the truth is not in him ; for no other cause , but because he deemeth falsely . And in another place hee saith , Si Gentilis ( inquis ) nudum operuit , nunquid quia non est ex fide , peccatum est ? Prorsus in quantum non est ex fide , peccatum est ; non quia per scipsum factum , quod est nudum operire , peccatum est : sod in tali opere non in Domino gloriari , solus impius negat esse peccatum . Nam quamuis bona , malè tamen facit ; ideo negare non potes eum peccare , qui malè quodlibet facit . Fructus bonos non facit arbor mala : An dicis hominem infidelem arborem bonam ? If a Heathen ( saist thou ) shall couer the naked , is it therefore a sin , because it is not of faith ? Certainly , in as much as it is not of faith , it is sinne ; not in regard of the worke it selfe , which is to clothe the naked , is it a sin : but in such a worke , not to glory in the Lord , only the wicked man denieth this to be a sin : For although he doth good , yet he doth it ill ; therefore thou canst not deny that he sinneth , that doth any thing ill . An euill tree doth not beare good fruit : Do est thou callan vnfaithfull man a good tree ? Note here , St. Augustine condemnes all workes for sinnes , that are not done in the state of grace , but in the state of nature and infidelity . Therefore St. Augustine is anathematized of the Church of Rome , for saying that all workes done before iustification , are indeede sinns . But whereas the Pontificians may obiect , that St. Augustine condemnes onely such workes , as are done without faith , and not those Pontifician workes of preparation , wherof faith ( as they affirme ) is the roote : I answer , St. Augustine speaketh honestly , without equiuocation : for hauing to do with the Pelagians , those enemies of the grace of God , hee opposeth the state of grace against the state of nature : shewing that whatsoeuer a man doth in the state of nature before he be in the state of grace , it is sin : stiling euen the best workes of these heathen moralists , but splendida peccata , glittering sinnes . Now whatsoeuer is done before iustification , is done in the state of nature , & consequently it is sinne , in St. Augustines sense , because it is the bad fruit of a bad tree . As for that first grace , whereby the Papists teach a man is stirred vp to prepare himselfe for iustification , it doth not set a man , ipso facto , in the state of grace , hee is for all that faith of his , a meere naturall man still . And therefore that faith , which they speake of , going before iustification , is not freed from the imputation of sin , whereas that sauing faith , whereof St. Augustine speaketh , is that which doth actually not dispose vnto , but possesse a man of , the state of grace , which is the verie state of iustification , as we shall see in the due place hereafter . Therefore Popish preparation vnto iustification , is nothing else but meere Pelagianisme : both Pelagians and Pontificians ioyntly holding , that all workes done without , or before iustification , are no sins . CHAP. III. The Catholicke faith touching preparation to iustification . THe Romish faith concerning such preparatorie workes to iustification , the Catholicke faith of Christs Church doth renounce and disclaime , as hereticall and antichristian , for these reasons . First , because the holy Scriptures teach no such thing , but the cleane contrarie . The Scriptures teach no merit of Congruitie : they teach not , that free will being stirred vp , and helped by I wot not what first grace , a man is thereby disposed to receiue iustification ; but the flat contrary : Ioh. 1. 12. As many as receiue Christ , and such are they as beleeue in him , are made the Sonnes of God. But doth not this grace come by some disposition in mans nature , as by his free will assisted , and so cooperating with the grace of God , for the attaining of iustification ? No such thing . For verse 13 Christ teacheth that those Sonnes of God are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God. Where note a direct opposition betweene Gods grace , and mans will in the worke of Regeneration , or Iustification ; mans will being by a negatiue , vtterly excluded from any copartnership with God : Not of the will of man , but of God. So Titus 3. 5. Not by workes of righteousnesse which we haue done , but according to his mercie he saued vs , &c. Where all humane workes going before Iustification , all merits of congruitie , are excluded from disposing a man to receiue iustification : for not by the workes of righteousnesse which wee haue done , but according to his mercie , bee saueth vs. And Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . Note , God iustifieth the vngodly , therefore not the righteous , not the meritorious by Congruitie ; vnlesse vngodlinesse and sinne can merit iustification at Gods hand : as St. Augustine said of Adams sinne , Foelix culpa , quae talem meruit Redemptorem , It was a happie sinne , that merited such a Redeemer . Whereas , besides some places of Scripture , which they peruert to their purpose , they obiect the examples of the Eunuch , Acts 8. and of Cornelius , Acts 10. by which they would proue their workes of Congruitie , as Vega alledgeth them . Vega may remember what he said in another place before , where hee produceth St. Augustines authoritie , to proue that these two were true beleeuers , before the Apostles came and preached vnto them : which , also Vega himselfe subscribeth vnto , confessing that these two had grace and faith before ; sauing onely the difference is in the acception of grace and faith : wherein the Pontifician egregiously equiuocateth , the true nature whereof wee shall hereafter discouer . But say , that neither the Eunuch nor Cornelius , before they were instructed by the Apostles , had the grace of iustification : doth it therefore follow , that those workes of theirs did by Congruity merit iustification at Gods hands ? or that they were thereby prepared to iustification ? Why did not then Esau's teares merit the blessing ex congruo ? or why did not Ahab's repentance merit by Congruity , not onely a repriuall of punishment , but an absolute pardon of his sinne ? for they did quantum in se fuit , as much as in them lay : Or else , according to Romes doctrine , God must be vniust , or at least wanting in his natiue goodnesse . For further cleering of this point , come we to the ancient Fathers , to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne . This Vega himselfe is forced to confesse , where making this obiection ; Why did the Fathers ( saith hee ) no where vse this distinction of merit of Congruity and Condignity ? to which he answereth ; If all things , which neuer were in vse among the Fathers , are to be condemned , we shall be forced to condemne many things which all * Catholickes now receiue . And the Philosopher should haue said in vaine , Scientiaes fieri per additamenta , that Sciences are brought to passe by addition . But he addeth , Neither are we to grant , that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers . They acknowledged the things , although they vsed not the termes ( saith Vega ) seeing they diuersly vsed the word of Merit , as either strictly or largely ; whereof we shall speake more largely hereafter . In the meane time , let vs see what workes of preparation the ancient Fathers taught or inioyned , as necessarie to dispose a man to iustification by way of merit , taken in the largest sense , as Vega at least would haue it . But before we come to set downe the ancient doctrine of the Church concerning this point , I must premonish the Reader , seriously to note this one thing in the Fathers , That when they speake of grace and faith , whereby a man is iustified , they meane nothing else but sauing grace , and iustifying faith , not now preparing a man vnto , but actually placing and possessing him in the state of iustification and saluation . They meane nothing lesse , than any such first grace , preparatory , and euen common to wicked men , which neuer come to partake of the second grace , as the Romanists doe teach . The Fathers admit of no such meane betweene sauing grace and faith , and betweene sauing faith and iustification ; betweene any first & second grace , as differing in kinde , but vnderstand one sauing effectuall grace . Indeede St. Augustine speaketh of a first and second grace ; but by the first he meaneth that of iustification , by the second that of sanctification : differing no more , but as the roote and the branch , the tree and the fruit : Or St. Augustine acknowledgeth no other first grace , but that which is giuen to the elect in this life , saying , Coronat in nobis Deus dona misericordiae suae ; sed si in ea gratia , quam primam accepimus , perseueranter ambulemus . God crowneth the gifts of his mercie in vs ; but if in that first grace , which we haue receiued , we walke with perseuerance . Ambrose saith , He that dare preach that the grace of God is giuen according to mens merits , preacheth against the Catholike faith . Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes , nor doth he meane any other grace , but that of iustification . All the preparation this holy man alloweth , is , where he saith , Duce Deo , venitur ad Deum ; by God leading vs , we come vnto God. And St. Chrysostome : So soone as a man beleeues , hee is iustified . And St. Augustine : Praedestinatio est praeparatio gratiae ; Predestination is the preparation to grace , to wit , of iustification . And further , he explaines himselfe thus : Inter gratiam & praedestinationem , &c. Betweene grace and predestination this is the onely difference , that predestination is the preparation of grace , and grace is the gift or donation of predestination : Or as a little after , Grace is the effect of predestination . But will the Pontifician say , Mans free-will is not for all this excluded from being an ingredient , at least in preparation ? Augustine in the same place snuts free-will quite out of doores , yea from setting one foot vpon the threshold , or entry , to iustification . Ideo ex fide v● secundum gratiam firma sit promissio omni semini : non de nostrae voluntatis potestate , sed de sua praedestinatione promisit . Promisit enim , quod ipse facturus erat , non quod homines ; quia et si faciant homines bona quae pertinent ad colendum Deum , ipse facit , vt illi faciant , quae praecipit : non illi faciunt , vt ipse faciat quod promisit . Alioquin vt Dei promissa compleantur , non in Dei , sed in hominum est potestate , & quod à Domino promissum est , ab ipsis redditur Abrahae . Non autem sic credidit Abraham , sed credidit danc gloriam Deo , quoniam quae promisit , potens etiam & facere ; non ait , praedicere ; non ait praescire : nam & aliena facta potest praedicere , atque praescire ; sed ait , potens etiam & facere : ac per hoc , facta non aliena , sed sua . That is : It is therefore of faith , that according to grace the promise might be sure to all the seede : he promised not out of any respect to the power of our will , but of his predestination . For he promised , not that which men , but which himselfe was about to doe ; because though men doe those good things , which belong to Gods worship , hee causeth them to doe those things , which hee hath commanded : they doe not caus● him to doe that which hee promised . Else that the promises of God should bee performed , it is not in the power of God , but of men ; and that which the Lord hath promised , is by them performed to Abraham . But Abraham did not so beleeue God , but hee beleeued giuing glory to God , because what he had promised , he was able also to doe ; he saith not , to fore-tell ; he saith not , to fore-know : for hee is able to fore-tell , and fore-know other mens workes ; but hee saith , hee is able to doe : meaning hereby , not others workes , but his owne . So this holy man. For otherwise , saith he , a little after : Per hoc , vt promissa sua Deus possit implere , non etiam in Dei , sed in hominis potestate : hereby it should come to passe , that it rested not in Gods power to bee able to fulfill his promises , but in mans power . St. Augustine therefore admits of no mixture of mans free-will concurring with Gods grace , in preparing him to receiue the promise of God touching iustification , as being built vpon the eternall decre● of Gods predestation , as an effect springing from the cause . And ( Epist. 107. Vital . ) The will is prepared of the Lord , saith he . How ? Quia praeuenit hominis voluntatem bonam , nec cam cuiusquam inuenit in corde , sed facit : For God preuents the good will of man , nor doth hee finde thie good will in anie mans heart , but makes it se. And the same Father in his exposition of the Epistle to the Galathians vpon these words , Induerunt Christum , They haue put on Christ : saith thus , Filii fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat ▪ Vt Christum induti sint , qui in eum crediderunt : They are made sonnes by the participation of wisedome , which is prepared and performed by faith in the Mediator ; which grace of faith , he now calleth a putting on . So that they haue Christ put on them , which haue beleeued in him . Faith then so prepares , as it also performes the worke of iustification : whereas Popish faith may , as they say , prepare , and yet faile to performe . And writing to Simplicianus , he comes directly to the point : Quaeritur , vtrum vel fides mereatur hominis iustificationem , an verò nec fidei merita praecedant misericordiam Dei , sed & sides ipsa inter dona gratiae numeretur : Misericors Deus vocat , nullis hoc vel fidei meritis largiens , quia merita fidei sequuntur vocationem potius , quam praecedunt , It is demanded , whether faith doe merit mans iustification , or else neither the merits of faith do go before the mercie of God , but euen faith it selfe is reckoned among the gifts of grace : The mercifull God calleth , bestowing this grace , no not vpon any merits of faith , because the merits of faith rather follow vocation , than goe before it . And againe in another place , Ante fidem non debentur homini nisi mala pro malis ; retribuit autem Deus indebitam gratiam , bona pro malis : Before faith nothing is due to a man but euill for euill ; but God doth reward a man with vndeserued grace , to wit , good for euill . Where hee speakes of sauing faith iustifying , not of common faith preparing . And in his one hundred and fifth Epistle to Sixtus his fellow Priest , Restat vt gratuitum Dei donum esse fateamur , si gratiam veram , idest , sine meritis , cogitamus : Wee are to confesse that to bee a free gift of God , if we consider the true grace , that is , without merits . Now the true grace , is that whereby a man is iustified and saued : but this grace is a free gift without merits : therefore no merits goe before the grace of iustification . And Bernard sweetely , Non est , quò gratia intret , vbi iam meritum occupauit . Et , deest gratia , quicquid meritis deputas : Grace hath not where to enter , where merit hath already taken up the roome . And , you detract from grace , whatso●uer you attribute to merits . And againe , Ergo iam plena confessio gratiae ipsius gratiae plenitudinem signat in anima confitentis : Now then a plenary acknowledgement of grace , is a signe of the fulnesse of grace it selfe in the soule of him that thus confesseth it . And thus consequently out of the Fathers wee conclude , as the Catholicke doctrine of the Church in those primitiue times , That there is in man no worke of preparation , whereby to merit by congruitie the grace of iustification , which is the freegift of God , without our merits . And St. Augustine plainely discouers vnto vs the puddle whence this doctrine of merit of congruitie first issued : namely from Pelagius , Qui cos remunerandos dicit , qui bene vtuntur libero arbitrio , & ideo mereri Domini grattam , debitum cius reddi fatetur : who saith , they are to bee rewarded , which vse well their free will , and thereby merit the grace of God , which he confesseth to be renared as due to their free will. This accordeth with Romish Schoole diuinitie , teaching , That homini operanti secundum suam virtutem , videtur congruum , vt Deus recompenset secundum excellentiam suae virtutis : To a man working according to his naturall power and vertue , it seemeth meet , that God render a recompence according to the excellencie of his vertue . Therefore the Catholicke Church of Christ , where of the Church of England is a member , reiecteth this Pontifician preparation to iustification , as a doctrine repugnant to the holy Scriptures , and to the Writings of the Catholicke Doctors and Fathers in the Primitiue Church . This doctrine of Rome tending also ( howsoeuer they would dissemblingly disclaime it in words ) to a flat derogation from the glorie of Gods grace , while it would make man an equall sharer with God in the atchieuement of so great a worke : for though they seeme to ascribe the glory to God because ( say they ) he stirreth vp the will , whereby it beginneth to prepare and dispose it selfe to grace ; yet this is nothing else but a mocking of God. As deuout Bernard speaking of this diuine stirring vp of free will , saith , Nefas est Deo quod minus , nobis quod excellentius sit , attribuere , It is iniquitie to attribute to God that which is lesse , and to our selues that which is the more excellent . Now to stirre vp , what is it else , but as it were to awaken one from sleepe ? The will is asleepe , and God must awaken it , before it can do any thing that is good : and being thus awakened , it sets itselfe a working . As Sampson awakened by Dalilah , shewed his great strength ; the glorie of which action , is it to be ascribed to Dalilah for awakening and stirring him vp , or to Sampson , who being asleep , wanted nothing but stirring vp , to giue him occasion to exercise his strength ? Mans will therefore beeing but stirred vp of God , and Sampson-like doing workes of wonder , euen aboue humane strength , and naturall force , as to prepare and dispose it selfe for that great worke of iustification , how shall it not bee honoured much aboue God , by how much mans worke herein is greater than Gods worke ? The Church of Rome is very nice and strait laced , in setting out the manner of Gods mouing of mans will in the first grace , as they call it : as fearing lest more glorie might bee giuen to God , than to man ; for they ascribe no more to God , but a certaine stirring vp , and helping of the will , whereby it should freely dispose it selfe to iustification . Whereas Bernard speakes home , and like a downe-right honest man in this point , Facit Deus voluntarios , quatenus dum de mala , mutat voluntatem in bonam : God makes men willing , while of euill he changeth the will into good . So it is one thing to stirre vp , and helpe ; another , to change the nature of a thing from euill to good . St. Ambrose : Voluntas nihil habet in suis viribus , nisi periculi facilitatem : The will hath no power at all , but a propension to perill . And St. Chrysostome , Omnes homines antequam peccemus , liberum quidem habemus arbitrium , si volumus sequi voluntatem Diaboli , an non . Quod si semel peccantes obligauerimus nos operibus eius , iam nostra virtute euadere non possumus . Sed ficut Nauis , fracto gubernaculo , illuc ducitur , vbi tempestas voluerit : sic & homo diuinae gratiae auxilio perdito per peccatum , agit , quod non vult ipse , sed quod Diabolus vult ; & nisi Deus valida manu misericordi● soluerit eum , vsque ad mortem in peccatorum suorum vinculis perman●bit : All men ( saith he ) before sinne , haue free will , to follow the Diuels will , or not . When once by sinne wee haue capituated our selues to his workes , wee cannot now by our owne power free our selues . But as a Ship , the Rudder being broken , is carried whither the tempest will : so man hauing by sinne lost the helpe of diuine grace , doth not that which himselfe willeth , but which the Diuell willeth ; and vnlesse God with a strong hand of mercie loose him , hee shall abide in the bonds of his sinnes euen vnto death . So then this strong hand is more than a bare stirring vp . St. Augustine here seemeth to allude to that in the Gospell : where our Sauiour resembleth the state of sinfull man to a house , kept and possessed by a strong man , when the will is wholly captiuated by Sathan , and cannot be freed , but by the power of Christ , a stronger than that strong man. But the Councell of Trent wants the ingenuitie to acknowledge the mightie power of God in freeing mans captiue-wil from the tyrannie of the strong Diuell . Also St. Chrysostome in the prosecution of that his former Treatise , compareth mans will before sinne , to wit , in the state of innocencie , to a free-people or state , in whose power and election it is to chuse what King they wil ; but hauing once elected such a one for their King , it is not now in their power , vpon any dislike to depose him againe , although he tyrannize ouer them neuer so much : none can free them from this grieuous bondage , but only God. So , it being once in the power of mans will , in the free state of innocencie , to choose a King , God or the Diuell ; hauing once by the consent of sinne made choyce of the Prince of darkenesse , who tyrant-like ruleth in the children of disobedience , taking them captiue at his will ; it appertaines only to the mightie power , and infinite goodnesse of God to set free these miserable Captiues out of that Tyrants more than Egyptian bondage . A worke no lesse , if not infinitely more , miraculous , than the deliuerance of those Israelites through the middest of that Red Sea : Howsoeuer the Trent Fathers mince the matter , and obscure the power of Gods mighty worke in mans conuersion , parting the glorie of it betweene mans nature , and Gods grace , as wee haue heard : Like the Whoore that would haue the child diuided , between her selfe , and the true Mother . But that the glorie of Gods powerfull grace in mans conuersion may not lye thus smoothered vnder the dampe of earthy and deepe hypocrisie , let vs see a little what this free-will of man is in the state of corruption . Vega highly commends that saying of Richardus , as we noted before ; Doctè Richardus ( inquit ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quam infirmum , & natiua virtutis potestate priuatum : Learnedly said Richardus , saith he : When thou hearest that free-will is a captiue , vnderstand it no otherwise , than that it is weak , & depriued of the vertue of its natiue power . I wote well these Pontifician spirits would gladly bring mans free-will into credit , by filing and smoothing that rougher language , which the Fathers haue left vpon it . And I dare be bold herein to gratifie the Trent-Councell : Let free-will in mans corrupt heart be , not captiue , but only weake , not dead , but depriued onely of its primitiue and natiue vertue ; nay let it be aduanced to as high a pitch of perfection , as possible a sinnefull man can reach vnto ; I enuie it not . But at the best , when all is done , is it euer the neerer to grace or iustification ? If nature haue any faculty at all this way , surely it is to be found in those men that most excell in the gifts of nature , as in the Philosophers , the learned , the disputers of the world . Wherefore then doe not these receiue the Gospell with all readinesse and freedome of will ? Nay , are they not rather the further off from Christ , by how much nature seemes more excellent and perfect in them ? Saint Paul makes a challenge ( 1. Cor. 1. 20. ) Where is the wise ? Where is the Scribe ? Where is the disputer of this world ? Hath not God made the wisedome of this world foolishnesse ? and vers . 21. he concludeth flatly , that seeing the world by wisedome knew not God in the wisedome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . And vers . 26. Not many wise men after the flesh are called , &c. And our Sauiour ( Mat. 11. 25. ) I thanke thee O Father , Lord of heauen and earth , that thou hast hid these things from the wise , and men of vnderstanding , and hast reuealed them vnto babes . And therefore hence we may conclude , That the more our nature presumeth of its owne perfection , any way in disposing it selfe to grace , the more blinde it is , and further off from grace ; though the Councell of Trent accurseth those that shall condemne natures disposing of it selfe to grace , Can. 7. Nay , bring me an Angell in his pure naturals , innocent as Adam in his first creation , his will most free , vntainted , vncaptiued ; yet what relation is there betweene him and the word incarnate ? This is a high and hidden mysterie , which neither Adam in his purest naturals , no nor Angell , but by speciall reuelation ( Ephes. 3. 10. ) could by their naturall knowledge attaine vnto . As the Lord said to Peter , Flesh and bloud hath not reuealed this vnto thee . What free-will then can there be in vs by nature towards that thing , which our naturall vnderstanding is altogether ignorant of ? The naturall man receiueth not the things of the Spirit of God , for they are foolishnesse vnto him , neither can hee know them , because they are spiritually discerned . Now that which the vnderstanding apprehends not , the will desires not : Ignoti nulla cupido . Thomas Aquinas saith well and truly : Hoc est ex institutione diuinae prouidentiae , vt nihil agat vltra suam virtutem . Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae , quia etiam excedit cognitionem & desiderium eius . secundum illud . 1. Cor. 2. 9. Oculus non vidit , &c. This is of the appointment of Gods prouidence , that nothing should worke beyond its proper vertue . But eternall life is a certaine good , exceeding the proportion of created nature , because it also exceedeth the knowledge and desire of it . according to that , 1. Cor. 2. 9. Eye hath not seene , nor eare heard , neither haue entred into the heart of man , the things which God hath prepared for them that loue him ; for God hath reuealed them vnto vs by his spirit , &c. And so Thomas concludeth , that not euen Adam in his perfection could merit eternall life , without a supernaturall grace . And the same Aquinas ; Ea quae sunt fidei , excedunt rationem humanam : those things which are of faith , exceede humane reason . And a little after : Homo assentiendo his , quae sunt fidei , eleuatur supra naturam suam , &c. A man by assenting to those things which are of faith , is eleuated aboue his nature : & therefore it is necessary that faith be infused into him by a supernaturall gift of God. Yea , say the Pontificians , We ascribe the first motion of free-will to the worke of a preuenting grace . But by their owne confession , this work of grace is no other , but to moue & stirre vp , & as it were , to awaken the will. Indeede , if the Trent-Fathers would not hypocritically halt in this point , but speake ingenuously and plainly , and say , That God by his spirit , through the preaching of the word , doth illuminate the blinde vnderstanding of the naturall man ( as he did the heart of Lydia ) to see the mysterie of Christ , and so the will is inflamed to desire , and long after saluation : then wee , and all Catholicke beleeuers , would in this point giue them the right hand of fellowship . This is indeede the right and true preparation vnto the grace of iustification , if not rather the true grace it selfe already begun in our hearts . For this is life eternall , that they know thee , to bee the onely true God , and whom thou hast sent , Christ Iesus . And as the Prophet Esay speaketh . By his knowledge , shall my righteous seruant iustifie ma●ie ; for he shall beare their iniquities : which implyeth , that holy knowledge and illumination is the first worke of grace and iustification , knowledge there being taken for sauing faith ; faith being that to the soule , which the eye is to the bodie : as the Lord applyeth it , Iohn 3. 14. 15. Or if these Romane-Catholicke Doctors would but vse the same language , that the ancient Fathers of the Church haue vsed concerning free-will , they should herein shew themselues honest men . Saint Augustine confesseth plainly , that man by abusing his free-will , hath lost both himselfe and it . And by this reckoning , more is required than a bare mouing , helping , or stirring vp of the will , as if it were onely lame , when it is quite lost . That therefore in the Prophet must here take place : I will take from them their stonie heart , and giue them a heart of flesh . The heart in mans conuersion must be new made and moulded againe . But they will obiect , that free-will by mans fall is not altogether lost , according to that of St. Augustine : Peccate Ad● liberum arbitrium de hominum natura perisse non dicimus ; Wee doe not say , saith hee , that by the sinne of Adam mans nature is depriued of free-will , or that free-will is perished . But note what St. Augustine there addeth ; Sed ad peccandum valere in hominibus , subditis Diabolo : ad bene autem pieque viuendum non valere ; nisi ipsa voluntas hominis Dei gratia fuerit liberata , & ad omne bonum actionis , sermonis , cogitationis adiuta : But wee say ( saith he ) that free-will in men subiect to Satan , preuaileth to the committing of sinne : but to good and godly liuing it is of no force , vnlesse mans will be freed by Gods grace , and assisted vnto euery good worke , and word , and thought . And in his book de gratia & libero arbitrio , ca. 17. he saith : He worketh first that we may will , who when we do wil doth perfect vs by cooperating : that therfore we may wil , he works without vs ; but whe we are willing , & seruile , that we may perform , he cooperates with vs. And c. 16. vpon Phil. 2. Deus est qui operatur in vobis , &c. Certum est nos facere , cum facimus , sed ille facit vt faciamus , praebendo vires efficacissimas voluntati . And Epist. 107 to Vitalis Carthaginen . vpon that of the Apostle , Phil. 2. God worketh in vs , euen to will : he saith ; Vera Dei gratia praevenit hominis voluntatem bonam , nec eam cuiusquaminuenit in corde , sed facit : The true grace of God preuenteth mans good will , neither findes he it in any mans heart , but makes it good . Whereupon , in his second booke against Iulian the Pelagian , hee calleth it , Seruum arbitrium ; saying : Hic vultis hominem perfici , atque vtiuam Dei dono , & non libero , vel potius seruo propriae voluntatis arbitrio ; You would haue a man perfected , and I would it were by the gift of God , and not by the free , or rather seruile arbitrement of his owne will. Thus according to St. Augustine , mans liberum arbitrium is by Adams fall , turned into seruum arbitrium , seruing onely to sinne ; and to turne it to good , it must not onely bee moued , stirred , or helped , but freed by Gods grace : which is a worke of power , in disarming the strong man. And what this grace is , hath beene shewed afore , to wit , Gods sauing grace ; The true grace of God , saith Augustine , not a common grace . Deuout Bernard vnderstands by free-will , a meere will in man without respect to the obiect , good or euill , Velle inest nobis ex libero arbitrio , non etiam posse quod volumus . Non dico , velle bonum , aut velle malum : sed tantum velle ; To will is in vs proceeding from free-will , but not to performe what we will. I say not , to will good , or to will euill , but onely to will. And againe ; Corruit homo de posse non peccare , in non posse non peccare , amissa ex toto complaciti libertate : Man fell from a possibility not to sinne , to an impossibility of not sinning , hauing altogether lost the liberty of delight ▪ Per propriam quippe voluntatem ser●●● peccati factus , meritò perdidit libertatem confilij : for by his owne proper will being made the seruant of sinne , hee hath deseruedly lost the liberty of his election or counsell . Now how shall all this be repaired againe ? The same Bernard resolueth it : Velle homini vt esset , creans gratia fecit ; vt proficiat , saluans gratia facit : vt deficiat , ipsum se deijcit : That man should haue a will , is from creating grace ; that this will should profit , is from sauing grace : that it should decay , i● of its owne voluntary defection . It is therefore a worke , not of common grace , as they vnderstand by the first grace , whereby they say the will is moued : but of effectuall sauing grace , to restore the will of man , and fit it for Christ. Habet igitur homo necessariam Dei virtutem , & Dei sapientiam Christum , qui ex eo quod sapientia est , verum ei sapere re-infundat , in restaurationem liberi consilij : & ex eo quod virtus est , plenum posse restituat in reparationem liberi complaciti ; Man therefore hath the necessarie vertue of God , and wisedome of God , which is Christ , who as hee is wisedome , doth re-infuse wisedome to know the truth , to the restauration of the freedome of election ; and as he is vertue , doth restore a full power to the reparation of the freedome of delight and happinesse : which ( saith he ) is begun here in grace , and consummate hereafter in glory . And again concerning free-will , he saith ; Nemo putet ideo dictum liberum arbitrium , quod aequa inter bonum aut malum potestate aus facultate versetur , cum cadere per se quidem potuerit , non autem resurgere , nisi per Domini spiritum . Ergo si à Domini spiritu , iam non à libero arbitrio . Let no man thinke , that free-will is therefore so called , as hauing an equall and indifferent power or faculty betweene good and euill , seeing it could fall by it selfe , but not ●ise againe but by the spirit of the Lord. And if it bee by the spirit of the Lord , it is not now of free-will . And St. Augustine tells vs plainly what that grace is , whereby the will is freed ; to wit : Gratia Dei per Iesum Christum Domin●m nostrum , in qua nos su● , non nostra iustitia instos facit , &c. That grace , whereby the will is freed , is the grace of God by Iesus Christ our Lord , wherein hee maketh vs iust by his owne , not by our righteousnesse , &c. But , saith the carnall minde , If man haue not free-will to accept grace offered , what cause hath God to complaine , or to condemne man for that , which is not in his power to performe ? I might answer with the Apostle ; O vaine man , who art thou that repliest against God ? But I answer againe , Though man haue no will of himselfe to receiue grace offered ; yet he hath a will to reiect grace offered , for which he is iustly condemned . So that mans corrupt will is sufficient to conuict him , though no way able to conuert him , after that manner which Pontificians teach . And thus God needeth not mans carnall wit , to pleade for the equity of his iustice ; sith God doth not simply condemne men for that , which by nature they are inuincibly vnable to performe , as by the vertue of free-will to receiue grace offered ; but for that , which is in their power and will to doe : namely , when they not only not willingly receiue , but wilfully and contemptuously reiect and put from them , the grace of God offered them in the Gospel . And iustly doe all such obiecters come within the compasse of Iobs censure , Iob 13. 7. Will yee speake wickedly for God , and talke deceitfully for him ? &c. As Saint Hierome ; Concede Deo potentiam sui , nequaquam te indiget defensore : Let God be Master of himselfe , he needes not thee to pleade for him . Now by the former testimonies , as by a cloud of witnesses , the Church of Rome is sufficiently conuicted of grosse absurditie , and of grieuous impiety in her doctrine of preparation to iustification : wherein her Gordian knot of manifold errours ( while the Romish Harlot would haue the liuing childe diuided betweene her and the true Mother , Gods grace ) is cut asunder , and dissolued by the sharpe sword of Salomons wisedome . First , because the worke of preparation , is rather the worke of iustification it selfe , and that so soone as the vnderstanding is inlightened , and the will inflamed to apprehend Christ by faith . Secondly , because that grace of God , whereby the will of man is prepared to iustification ( as they say ) is no common grace , receiued as well by the reprobate , as the elect : but the sauing and iustifying grace of God , which whosoeuer receiueth , is more truly said to bee already actually iustified , than disposed and prepared thereunto . Thirdly , because the work of Gods grace in mouing the vnderstanding , and the will to embrace Christ , is no weake and common worke , but a worke of power , in loosing the workes of the Diuell , that strong man. Fourthly , because mans will doth not cooperate with Gods grace , as a co-agent and fellow-worker , in the first act of mans conuersion ; but Gods grace is the Agent , and mans will is the Patient ; that effectually calleth , and wee effectuously come ; that strongly drawes vs , and we , by the vertue thereof , sweetly , not compulsarily , freely , not frowardly , and not now passiuely , but actiuely , do runne after Christ : as St. Augustine saith , The will to beleeue , God worketh in man , and in all his mercie preuenteth vs. And againe , If we be drawn to Christ , then we beleeue vnwillingly . But none can beleeue , vnlesse he be wiiling : for he is drawne to Christ , to whom it is giuen to beleeue in Christ. He is the mightie Agent in conuerting vs : and wee thereby become meeke Patients in being conuerted . Turne thou me , saith chastised Ephraim , and I shall bee turned : Thou art the Lord my God. Surely after that I was turned , I repented , and after that I was instructed , I smote vpon my thigh , &c. And it is a thing not vnworthy the obseruation , that euen in their vulgar Latine Translation ( which they preferre before all others , yea before the originals themselues ) wheresoeuer any is exhorted to conuersion to God , the Verbe is alwaies put in the passiue signification , as Conuertere , or Conuertimini , Be thou Conuerted , or be ye Conuerted : and neuer in the actiue , Conuerte te , or Conuertite vos , Conuert thou , or Conuert you your selues : which might sufficiently conuince all Pontificians , that the worke of our conuersion , is not a matter of cooperation , shared betweene mans will and Gods grace , but passiue in vs , and actiue in God. Hee conuerteth by his grace , and wee are thereby willingly conuerted . Contrary to the Trent Doctrine , saying , That a man is disposed by grace to conuert himselfe . Fiftly , because the whole glorie of our conuersion to Christ , is to bee ascribed to Gods grace alone , not as the Trent Fathers professe in a few Hypocriticall words , while they deny it in the maine dint of their doctrine : but in sinceritie and truth , without equiuocation of any merit of congruitie in vs , preparing and disposing vs to be capable of iustification . Finally , because they ranke faith among those other workes of preparation , as if it had no other hand in the worke of iustification , but onely as a disposing cause . So as a man may haue faith before he come to be iustified , yea and such a faith also , as a man may haue it , and yet neuer attaine to iustification . Contrary to St. Augustine , Iustificatio ex fide incipit , Iustification beginnes at faith : as hereafter more fully . For these causes the Catholicke faith abhorreth the Romane-Catholicke-doctrine , touching their preparation to iustification . But say some ( who may claime kindred either with Pelagians or Pontificians ) although the merit of congruitie bee not admitted as an inducement to iustification , yet there are some workes required of vs , as matter of preparation to faith in Christ , which though it bee not meritorious , yet it is acceptable to God. For example , Repentance is a worke necessarily proceeding , and so preparing a man to faith in Christ : which Repentance being in vs , before faith in Christ , it is notwithstanding acceptable to God. Indeede I deny not but the Pontifician forge can affoord vs such scoria enough . But what Repentance is this ? A true Repentance , say they . It had neede , if it bee acceptable to God. Wherein consists it ? It is ( say they ) a sorrow for sinne past , and a purpose of amendment for the time to come . But is this sufficient to true Repentance ? Yes ( say they ) Ahab , and the Nineuites repented : and was not their Repentance true , sith God accepted it , and thereupon reuoked , or at least reiourned the sentence denounced ? Indeede Ahabs Repentance was a true hypocriticall Repentance : so the Nineuites Repentance was a true carnall Repentance , as the faith of diuels is said to be a true faith , which the Pontificians challenge for their onely true faith . Is this true faith therefore acceptable to God ? But was the Repentance of Ahab and of the Nineuites acceptable to God , because God for the present forbore to punish them ? It followes not , because God forbare them , that therefore their Repentance was acceptable to him . For how can the action bee acceptable , when the person is not ? But their persons were not acceptable to God. For Ahab was a damned Idolater , and a most wretched wicked person , who had sold himselfe to the diuell : and the Nineuites were heathenish infidels , out of Christ. But till wee be in Christ , our persons are not accepted of God : for in him only God is well pleased . And before faith in Christ , wee are not in Christ ; therefore before faith in Christ , no action of ours is acceptable to God , yea no way acceptable : not onely as these would haue it , not acceptable to saluation ( as such obiecters themselues confesse ) but not acceptable towards it , as these affirm . For while we are out of Christ , all our actions are abominable before God , much lesse acceptable to him . And so much the more abominable they bee , and so much the lesse acceptable , by how much the more wee esteeme them acceptable , or endeauour to please God by them . As God himselfe saith , Matth. 3 , 17. This is my beloued Sonne , in whom I am well pleased . With whom is God well pleased in his Beloued ? The Apostle applyeth it , Ephes. 1. 6 : To the praise of the glorie of his grace , wherein hee hath made vs accepted in the Beloued . Therefore no acceptation with God , but of those that are actually in the Beloued , to wit , in his sonne Iesus Christ. Nor doe wee feare ●rents Canon here , thundring out her Anathema to any that shall say , that all workes done before grace are sinnes ; or , that the more a man endeauoureth to please God , before faith in Christ , the more deepely he endangereth himselfe to Gods high displeasure : for we affirme this again and againe , That all workes done before faith in Christ , the more wee thinke therein to please God , the more damnable they be , because herein we set vp an Idoll of our handy-work , in stead of Christ , whereby to please God. Much lesse ( as some haue dared to vent , that before sauing faith in Christ , there may be , and afore begun in a mans heart ( by the meanes of preparatory graces , as repentance , and the like ) the worke of sanctification , of regeneration , of cleansing of the heart , &c. Than which doctrine , what can bee more derogatory to Christ ? And what more contrary to the Scriptures ; which say , If any man be in Christ , he is a new creature ? therefore out of Christ , no new creature ; no not inchoatiue in the least degree . For if regeneration , or sanctification , or newnesse of life , or cleansing of the heart , may be begun without Christ , what hinders , that it may not bee also perfected without Christ ? Nay , if regeneration bee but begun , then there is a childe of God at least newly conceiued , if not newly borne and brought forth . Such conception , is a false conception of winde ; not of Gods spirit , but of mans spirit : so that if such proue all abortiues and dead borne , it is no maruaile . But the sons of God we cannot be , till we be in Christ ; which is , till we beleeue in Christ : as Gal. 3. 26. Ye are all the children of God by faith in Iesus Christ ; therefore before this faith in Iesus Christ , we are not the children of God , no not so much as the Embrio in the first conception . But the new creature must bee in Christ Iesus , as the Apostle saith , Gal. 6. 15. So when Christ himselfe speakes of regeneration to Nicodemus , Ioh. 3. instructing him therein how it is begun in a man , hee tels him in the continuation of his speech , that this appertaines to those that beleeue in the son of man , vers . 15. and vers . 16. For a man to be regenerate , or made the son of God by adoption , he must be in the son of God by beleeuing in him . Where Christ also opposing faith to vnbeliefe , saith ; those are condemned already , that beleeue not , hauing no part in the regeneration : therefore before faith in Christ , no regeneration at all , no cleansing , no sanctification , but all condemnation . Againe , Christ is made vnto vs sanctification , 1. Cor. 1. 30. vnto vs , in him . Of him are ye in Christ Iesus : therefore while out of Christ , no sanctification . So the adoption of children is by Iesus Christ , Ioh. 1. 5. therefore no sons , no regeneration , but in Iesus Christ. Likewise , Ioh. 15. 2. Euery branch in me that beareth not fruit , he taketh away . So vers . 4. As the branch cannot beare fruit of it selfe , except it abide in the vine : no more can ye , except ye abide in mee : ●or without me yee can doe nothing . Therefore while a man is out of Christ , vntill by faith he be ingrafted into Christ , the true Vine , from whom hee receiueth the liuely sappe of a new life , hee can doe nothing ; nothing that is good , nothing that is acceptable to God ; no worke of new obedience or sanctification . But some may say , Regeneration is wrought by the Spirit of God in vs ; and so may be before faith in Christ : and consequently , before we come to be actually in Christ. To which I answer : True it is , that the Holy Ghost is the immediate efficient cause of our regeneration . But how doth he worke regeneration in vs ? namely , by working in vs faith in Christ , which faith is the very immediate instrument , whereby the Holy Ghost doth regenerate , sanctifie , and cleanse vs : sith the Holy Ghost by this faith ingrafteth and vniteth vs into Christ , in whom we are regenerate , and made the sonnes of God. Now that faith is the instrument of our regeneration and sanctification , it is euident , Acts 15. 9. & 26. 18. So that the very first and prime act of Gods sanctifying spirit in vs , is to worke faith in vs ; by which faith in Christ , as by a noble instrument , the Holy Ghost vniting vsto Christ , as members to the head , doth regenerate vs , and so makes vs the adopted sons of God. And before faith in Christ , we cannot say , wee haue Gods sanctifying spirit in vs ; I say , in regard of prioritie of time : For this sanctifying spirit , in the same moment that he sanctifies vs , he workes faith in Christ in vs , by which he regenerates and sanctifies vs. But they re-ioyne by a distinction ; and say , that this repentance which prepares the way to faith , and layes the foundation of regeneration , is not acceptable to saluation : but only to fit & prepare vs thereunto , and to make vs the more capable of it . In this distinction they do much please themselues ; but they confound themselues in their distinction : For they affirme againe , that this precedent repentance of theirs , is regeneration , and sanctification , and newnesse of life inchoatiue , begun at least in part . A bold assertion . Is it regeneration begun and in part ? and being acceptable , is it not acceptable to saluation ? Is not regeneration a worke of our saluation ? And though regeneration should be begun in this repentance , in neuer so small a degree , a worke it is of our saluation , if it bee true regeneration . Logicians know , that Magis & minus non variant speciem . A man in the first conception is a man , though imperfect , and inchoatiue . But they reply again , That they do not say , this preuious repentance is acceptable to saluation of it self ; but as it hath relation to faith cōming after , whereby it becomes acceptable . A pretty shift . And yet they say again , That repentance goeth before faith , not in the precedency of time , but in nature only , & in the order of causes . Now if this repētance go before faith in the order of causes , then repentance must cause saith ; & so this absurdity wil follow , That the effect must giue a form & being , at least a well being , vnto the cause ; if so be faith , the effect & consequent of repētance , as they say , make the same acceptable . But how doe they proue , that this their repentance goes before faith in Christ in nature , and in the order of causes ? They proue it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees , wherein they came behinde the very Publicans , faith ; Iohn came to you in the way of righteousnesse , and ye beleeued him not : but the Publicans and the Harlots beleeued him ; and ye when ye had seen it ; repented not afterward , that ye might beleeue him . Hence they conclude , That repentance must goe before faith , as the cause of it ; alledging Christs words thus : Ye repented not , that ye might beleeue ; But leauing out him ; That ye might beleeue Him , to wit , Iohn Baptist , as it is in the text ; which implieth what kinde of faith Christ there meaneth , to wit , an assent to the truth of Iohns doctrine : The place thereby comes to bee preuerted . For , Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei , is the faith of assent : but Credere in cum , that is , in Christum , is the iustifying faith . So that by that place alledged , if repentance goeth before faith in the order of causes , then certainly that repentance is the cause of no other faith , but the faith of assent , there spoken of ; which is not all one faith with the iustifying faith . But they which affirme thus , yet confess , that repentance doth not go before the faith of assent , which they terme also the Euangelical faith ; but that its an effect & consequent therof . And here by the way I might take iust occasion , to shew the absurdity of those , that distinguish betweene Euangelicall faith , and the faith of Christ ; as if Euangelicall faith were onely a generall assent to the truth of the Gospell ; whereas a generall assent , and Euangelicall faith , are as different as this and the faith of Christ are all one : for Euangelicall faith looketh vpon the Gospell , not onely as a true history , but as the mysterie of God in Christ ; it embraceth it as the Gospell , preaching Christ the Sauiour , yea preaching Christ to euery beleeuer of this Gospell in particular . As Luk. 2. 10. 11. The Angels said to the Shepheards , ●eare not , for behold , I bring You good tidings of great ioy , that shall be to all people ; For vnto You is born this day in the City of Dauid a Sauiour , which is Christ the Lord. Note , here is the Gospel preached ; to who ? I bring You good tidings . And what is the tidings ? To you is borne this day a Sauiour , which is Christ the Lord. Here we haue an exact summe of the Gospell , which is Christ the Sauiour borne to vs. Now to beleeue this Gospell , is an Euangelicall faith : but such , as cannot diuide betweene the Gospell & Christ , and such also , as must needes apprehend and applie Christ , by beleeuing in him . For , To You is borne this day a Sauiour , which is Christ the Lord. To You : this is a necessary relatiue , part of the Gospell ; for Euangelium , or good tidings , imply not onely the party sending , but also the party or parties to whom it is sent . So that the faith of the Gospell , must so beleeue the truth of the Gospell , as that it leaue out no part of it . But one part of it is , that this Gospell is sent to You ; that is , to all beleeuers . For as much as the Gospell containeth the couenant of grace betweene God and vs : God and man being the parties interessed in this Couenant , mutually in Christ the Mediator . Therefore the Euangelicall faith , is not a bare generall assent to the truth of the Gospell , but a particular affiance in Christ , the summe of the Gospell : and so it apprehendeth and applieth this good tidings , which is to beleeue the Gospell indeed . For that generall faith which they call an assent , when it goes no further , it makes no difference betweene the Gospell and the Law , and other parts of the word of God : but beleeueth them all indifferently , as a true history , when it is called an historicall faith . But when faith comes to put a difference , pitching vpon the speciall obiect , the Gospell ; and 〈◊〉 this faith becomes an Euangelical faith : then it is so the faith of the Gospell , as it is also necessarily the speciall faith of Christ , whom it apprehendeth & layeth hold vpon : vnlesse a man can so diuide between Christ & the Gospel , as the Gospel may be Gospel without Christ ; or so diuide the Gospell from it self , as that we may beleeue it to be good tidings , & not to vs in particular : Whereas the beliefe of the Gospell consists , in the apprehending , and certain applying of the good tidings therof vnto vs ; To You is born this day a Sauiour : to You is this word of saluation sent . This is the Gospell ; and this is to beleeue the Gospell , by applying it to vs , to whom it is sent . If we do not beleeue it sent to vs , we do not beleeue the Gospell ; for it is so far a Gospell or good tidings to vs , as we beleeue it to be sent to vs in particular . Nor is this faith of the Gospell , a certain or rather vncertaine swimming in the brain , that perhaps , or probably , or possibly , God may be merciful vnto vs in Christ : A doctrine bred of the spawne of Trent . This is a wandring imagination , hatched in mans braine , hauing no ground of truth , or agreement with the faith of the Gospell . Thus we see , if Euangelicall faith be none other but the faith of Christ , and in Christ , as we haue sufficiently proued : then it followeth that the distinction betweene Euangelicall faith , and faith in Christ , being vnsound and groundlesse , the whole doctrine of the precedency of repentance before faith in Christ , as a necessary and acceptable preparatiue thereunto , doth euen mole sua , of it selfe fall to the ground . For the authors of such a doctrine must needes confesse , if they will be guided by reason , that there is no repentance but faith must goe before it , for to cause it ; as either Legall faith must go before it to cause Legall repentance , or Euangelical faith must go before to cause Euangelicall repentance ▪ Now if there be no Euangelicall faith to goe before , and cause Euangelicall repentance , but the faith of Christ ; then in vaine is any repentance deuised , to goe before and cause faith in Christ. This Eagle-eyed faith of Christ hath no sooner glanced vpon the Sun of Righteousnesse , but instantly by the force thereof , a dreery cloud being raised , causeth a gracious , but sad shower of repentance , to descend from those windowes and floud-gates of the now heauenly Soule , to refresh the poore sinner , now hungring and thirsting after the liuing waters . They say also , that the faith , to wit , Euangelicall faith , which is the cause of their Repentance , going before , and causing the faith of Christ , is a generall assent , or a generall faith of the truth of the Gospell . But how can this generall assent beget in mee a particular Repentance , vnlesse with this assent I haue also a particular affiance in the promise of the Gospell of Christ , applying it to my self ? The Gospell saith , To you is borne a Sauiour , Christ the Lord. I beleeue this to be true . But how shall this beliefe moue me to Repentance , vnlesse I beleeue that this Sauiour is borne to me in particular ? Ahab had not so easily repented , if Gods iudgements being layd neuer so close to him , hee had not beleeued the truth of them in particular towards himselfe . So the Nineuites . For particular Repentance in euery man must arise from a particular apprehension and application of the Word of God towards himselfe . As for their reasons forcing Repentance to goe before Faith in Christ , they are very poor and beggarly ; as that otherwise , it leades me to presumption . A very friuolous and false surmise . For sauing Faith doth no sooner lay hold on Christ with the one hand , but withall it layeth the other hand vpon the sinner , the subiect wherein it is arraigning him at Gods Tribunall , iudging , condemning him for that sinner , whom Christ came to saue . Faith doth no sooner looke on Christ with the right eye , but it presently reflects on the sinner with the left eye . The reason is , because it is impossible I should beleeue Christ , to be my Sauiour , but withall I must beleeue and acknowledge my selfe to bee the sinner ; which I cannot truely do , but it will necessarily breed in mee that Repentance to saluation , not to bee repented of . For , a Sauiour and a wretched sinner are relatiues , which not euen the thought of man can diuide , or sunder one from another . And so here their reason , why such Repentance must needes goe before faith , is found faultie ; which is ( say they ) because if Repentance went not before faith in Christ , then faith in Christ would proue to be presumption . Therefore we haue shewed , that in true faith in Chrst there is alwaies true Repentance , as the prime and immediate fruite of Faith. So that rather the nouell doctrine of such men is a high pride and presumption , carrying others also to the top of the same pinacle , by perswading them , that they haue true Repentance before faith in Christ , by which they are ( at least ) in part regenerate , sanctified and cleansed , Obiect . But is there no preparation vnto the receiuing of grace and iustification ? Is not ( at the least ) the hearing of the Word a worke of preparation to grace ? Answ. True it is , that faith , sauing and iustifying faith , commeth by hearing , and hearing by the word of God. Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect . But hearing of the Word is in our owne power , and hearing of the Word is a preparation vnto Grace ; therefore it is in our owne power to prepare our selues vnto grace . Answ. To heare is in our owne power : but hearing of the Word is not simply a preparatiue vnto grace , but rather an externall meanes thereunto . For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word , in opening our hearts , as he did the heart of Lydia , wee heare the word but as a sound , or as a strange historie , or parable , and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles , and see his Miracles , yet for all that were they no better than deafe and blinde men . God must open the heart to vnderstand , and to apprehend by Faith the mysterie of Christ preached , else Paul may plant , and Apollos water in vaine . Obiect . To what purpose then is it for any to come to heare the Word of God , if thereby he be not the better fitted and disposed to receiue grace ? Answ. Although God be the only author and actor of working grace in vs , yet for as much as he doth this by the Ministerie of his Word , which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs , therefore it is our part and duty to attend vpon , and vse the means , waiting for Gods blessing vpon it . So that all the worke of preparation to grace on our part is without vs , not within vs , namely , the hearing of the Word preached , and Gods speciall blessing vpon it . Obiect . But it is in our free will and choyce to heare the Word of God , or not to heare it : and therefore something is to be ascribed to free-will , in setting vs ( at least ) in the way to iustification . Answ. It is no otherwise in our free will and choyce before our conuersion , to heare Gods Word , than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues , and to know him to be our Sauiour in particular , we haue no will to heare the Word as the Word of God , which is able to saue our soules , but rather as the word of man. Obiect . But doth not a man vnderstand the Word preached , vnlesse first his vnderstanding be illuminated by Faith ? Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God , as a true historie ; but before he bee indued with sauing faith from God , his vnderstanding is not illuminated to know God in Christ to bee his Father , and Christ to bee his Redeemer ; which is the summe of the Gospell and the seale which wee set vpon the truth of God therein . Iohn 3 33. Obiect . But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ , pointing at him that was to come . So that by his Ministerie , men beleeuing and beeing baptized into Christ , they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ , and his Spirit , as afterwards they did , hauing the first seeds of Faith already sowne in their hearts . Obiect . But another obiects : before true conuersion a man must renounce the first couenant , become humble , confesse his vnworthinesse , his hardnesse of heart , his naturall disabilitie towards his owne saluation ; hee must feare God , loue God , and the like , or else a man is incapable of , and indisposed to receiue the grace of conuersion . Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this . He desired me to resolue him in it by writing , as being a matter of maine consequence , and a maine ground wherewith many other opinions , on foote in these daies , would stand or fall . Now I could haue wished to haue heard his reasons of that his obiection , but time at least permitted not . Therefore my answer shall be short , as also in respect of all that before said . First then , for a man to renounce the first couenant , to become humble , &c. I say , no man can doe it , till he be in Christ. My reason is , because till a man be in Christ , he is dead , blinde , proud , hard-hearted , without the feare of God , without the loue of God. Euery man is actually either the child of wrath , in the state of sinne , and death ; or the childe of God , in the state of grace and life . There is no terme betweene these two . There is no terme or medium betweene a man liuing and dead , but the very instant of his soules departing from the bodie , which is in the twinckling of an eye . No more terme or medium is there betweene a man dead in sinne , and liuing by grace , but the very instant of his conuersion . For euery man ( I say ) is eyther a dead man in the state of sinne , or a liuing man in the state of grace : a third terme cannot come betweene . Now while a man is in the state of sinne , he is dead . If dead , he vnderstands nothing that sauours of grace , nor hath hee any disposition or affection in him thereunto . While he is vnder the dominion of sinne , hee is nothing but meere enmitie and rebellion against God and his Grace ; as the Apostle saith , Rom. 8. The wisedome of the flesh , or , To be carnally minded , is enmity against God. This is the state of a man vnregenerate , vnconuerted . Beeing thus , hee is proud , senslesse of his hardnesse of heart , senslesse of any naturall disabilitie towards his owne saluation , without loue , without feare of God , as Rom. 3. He is not subiect to the Law of God , neither indeede can bee , Rom. 8. Hee is so farre from renouncing the first couenant of works , that before his conuersion , the more morall vertues ( which Saint Augustine cals but splendida peccata ) either the frame of his naturall and corporall constitution , or of his more liberall education hath adorned him with ; the more is hee apt to relye vpon the first couenant , trusting to bee saued by his good workes . But I say againe , that when I see in a man these things , that he renounceth the first couenant , that he is humble , that he confesseth his vnworthinesse , that hee complaineth of the hardnesse of his heart , that he renounceth himselfe , and his owne abilities towards his owne saluation , and the like : these are the signes and fruits of a true Conuert , say I. No , say you . The matter now standing betweene your No , and my Yea : who shall be the vmpire ? Nay , let vs decide it betweene vs by the rule of Gods word . Either make the tree good , and the fruit good , or else the tree euill , and the fruit euill : saith Christ. An euill tree cannot bring forth good fruit , & contra . Now a man before his effectuall conuersion , before he be in Christ , is an euill tree ; and therefore cannot bring forth any fruit of true grace or vertue . But if a man begin once to bring forth such fruits , shew me , if you can , any reason , why such a man is not already a true Conuert ? For ought you know , hauing these signes and symptomes of true conuersion , he is a true Conuert . Nay , that he is without question a true Conuert , I proue by two reasons . First , because till a man be a true Conuert , he cannot be truely humble ; he cannot truely renounce himselfe , his sins , confesse his vnworthinesse , feele the hardnesse of his heart , to complaine of it , and the like . Secondly , because all these things are common and proper to the regenerate man. Both these together I proue thus . 1. No dead man can performe the workes of a liuing man ; but these forementioned be the workes of a liuing man : therefore no dead man , therefore no man , before his conuersion , can performe such workes . But you will say , these things are not so the workes of a man conuerted , but that also , as morall workes , they may be performed of a morall or naturall man before his conuersion . To which I answer , that all these things are not of a morall , but of a spirituall nature , & are the proper gifts of the spirit of grace , which no naturall man hath , till he become spirituall ; which is by conuersion , when hee receiueth spirituall life . God giues grace to the humble , but first he giues grace to be humble . God giueth more grace , saith St. Iames : and what followeth ? He giues grace to the humble ; that is , more grace to him , whom first he hath made humble by grace . This humility comes only from Christ , to those that are in Christ. True humility , St. Augustines compares to the water of life and of grace , which floweth from the inward fountaine of the pure veine of truth . This is the water of confession of sinnes , this the water of humiliation of the heart , this the water of sauing life , of him that casts downe himselfe , that presumes nothing of himselfe , that proudly attributes nothing to his owne power . This water is in no Forreiners bookes ; not in the Epicures , not in the Stoickes , not in the Manichees , not in the Platonicks . Wheresoeuer other precepts of manners and discipline are found , yet this humility is not found . The way of this humility flowes from no where else , it comes from Christ , &c. So Augustine . This Humility is the Herbe-grace , and growes no where but in the garden of grace , euen the heart of the true Conuert . It growes not in the whole field of nature , though neuer so well tilled with the doctrine of Philosophy . And for hardnesse of heart , it is in euery impenitent man : but when once it comes to be felt , and to be mourned for , this is the proper effect of a man renued by grace , whose not onely vnderstanding is inlightened to see , but his will and affections touched with a godly sense and feeling of his spirituall miseries , which a dead man cannot doe . Now till a man be in Christ by faith , he is a dead man. Except ye eate the flesh of the sonne of man , and drink his bloud ; that is , Except ye beleeue in the son of man , ye haue no life in you . Ioh. 6. 53. And , saith the Apostle ; Now I liue , yet not I , but Christ liueth in mee ; and in that I now liue , I liue by the faith of the sonne of God , &c. Gal. 2. 20. Now a dead man knowes not that he is dead : but when he is restored to life , he then knowes that he was dead . So a man till hee be in Christ , that is , truely conuerted , he is dead , and knowes it not , much lesse can bewaile , or so much as see and feele his spirituall death ; but being in Christ , and so made aliue , he knowes then that he was a dead man , and feeling some reliques of spirituall mortality in him , as corruption of sinne , hardnesse of heart , and the like ; he is truely humbled for it , he heartily bewailes and confesseth it , and prayeth against it : which humility , which bewayling and confessing of his spirituall misery , is no lesse an infallible signe of a man restored from spirituall death to spirituall life by Christ , than the seuen times neezing of the widowes son , was a true token of his restitution from death to life againe . But as the clause comes in but obiter , so let it suffice , to haue touched it by the way . And this I haue said , I am sure will stand good , till any shall be able to proue , That a man doth spiritually liue , before he be in Christ , before he be a true Conuert . CHAP. IV. The Romish Doctrine of the Iustification of a sinner , what it is , and wherein it consisteth . NOw after all this adoe about preparation to iustification , which the more they magnifie , the further off they are from attaining vnto it : what is that iustification which the Romish Church stands vpon ? Let vs see if it bee worth all that labour and merit , whereby they must come by it . The foolish Virgins , while they went to bestow their paines and cost to prepare oyle for their empty Lampes , to meete the Bridegroome , lost all their paines and expence : for when they came , Heauen gate was shut against them . The Romish Virgins ( for such they would bee accounted ) wanting oyle in their Lampes ; to wit , the pure oyle-oliffe of grace , distilling from the true Oliffe Tree , Iesus Christ , while they goe about to prepare artificiall oyle made by humane inuention , they may iustly feare , to find the gate of righteousnesse and mercie barred vp against them . If they proue not rather like the men of Sodome , who pressing vpon righteous Lot , to surprise euen his Angel-guests , were strucke with blindnesse , that they could not finde the right doore , where they would haue entred . So these , seeking to enter the gate of the righteous , as if they would surprise Heauen , the lodging of Angels , by a strange and new inuented violence ; it will proue a matter of high admiration , if euer by their new way of preparation , choaked with so many mists of foggie errours , and blinde inuentions , they hit vpon the gate of iustification , and so come promiscuously to ioyne themselues to the sacred society of righteous Angels . But now let their iustification speake , and iustifie it selfe . The Councell of Trent in the seuenth Chapter saith thus : Hanc dispositionem seu praeparationem , iustificatio ipsa consequitur ; quae non est sola peccatorum remissio , sed & sanctificatio , & renouatio interioris hominis , per voluntariam susceptionem gratiae & donorum : Vnde homo ex iniusto , fit iustus , & ex inimico , amicus ; ve sit haeres , secundum spem vitae aeternae : After this disposition or preparation , doth follow iustification it selfe ; which is not onely the remission of sinnes , but also sanctification , and renouation of the inner man , by a voluntary receiuing of grace and of gifts : Whence a man of vniust , is made iust , and of an enemy , a friend ; that he may be an heire , according to the hope of eternall life . To which also agreeth the eleuenth Canon of this Session . Si quis dixerit , homines iustificari vel sola imputatione iustitiae Christi , vel sola peccatorum remissione , exclusa gratia & charitate , quae in cordibus eorum per Spiritum sanctum diffundatur , atque illis inhaereat ; aut etiam gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : If any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sins , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or else , that the grace whereby we are iustified , is onely the fauour of God : Let him be Anathema . In these words of the Councell , is infolded the very mysterie of iniquity ; For their iustification is composed partly of remission of sins , and partly , yea principally , of * sanctification ( as they call it ) and renouation of the inner man ; and to this is added mans free-will . And thus their vniust man is made iust . Note also how in the Canon , they name the imputation of Christs righteousnesse , as one of the ingredients , in this composition of iustification . But the plaine truth is , this imputation they quite shut out from hauing any thing to doe with their iustification ; as this very terme of imputation had no good entertainment in the a Councell . And note againe , how they denie the grace of iustification to be the onely fauour of God , reseruing a roome for mans merit : contrary to that of the Apostle , Rom. 3. 24. Being iustified freely by his grace , through the redemption that is in Christ Iesus . Now by the way , let vs see what the Pontificians meane by Imputation . For this purpose I will insert here a saying of Pighius ( though otherwise a Pontifician writer ) which Soto answereth , and laboureth to cleare from suspicion of heresie . Pighius hauing considered sundry places of Scripture , as in the Psalmes , and Iob , &c. that the Saints of God dare not bring their own inherent righteousnesse , to the strict triall of Gods iudgement : Ex his confecit Pighius , &c. ( saith Soto ) Pighius thence concludes , That our inherent righteousnesse , if it be strictly examined by the diuine rule , is not perfect ; but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth : that as Iacob , hid vnder the habit of his elder brother , the true first-borne , receiued his fathers blessing ; so wee receiue glory vnder anothers person , to wit , Christ. Now how doth Soto , with all his subtilty , acquit his Pighius from being an hereticke in so saying ? Haes omnia ( saith hee ) all these things , by one word of equiuocation , are detorted to a finister sense . Who can euer doubt , but that we , the sons of Adam , which by our owne nature and ability can bring no merits or worthinesse into Gods presence , can pretend or couer our faults with the onely righteousnesse of Christ , in whose right we are sonnes and heires of the Kingdome ? But when wee say , Christs , the genetiue case , wee doe not meane the subiect of inherency ; that the sense should bee , The righteousnesse which is in Christ ( as the heretickes grossely erre ) but it is a note of the efficient cause ; that the sense should bee , The righteousnes , which is that of Christ , being accepted of God , nos influit , doth poure into vs : so Soto . Thus we see , by what a pretty neate distinction he would assoile his brother Pighius from being an herericke , although hee speake the same thing with vs. Only I pitie Soto his sottishnesse , that while hee would haue Pighius to meane by our righteousnesse , our naturall righteousnesse , which may not abide Gods strict tryall ; he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion . For his instances , by Soto his owne allegation , were holy Iob , and holy Dauid , who disclaimed their owne righteousnesse . But I hope , Soto will not say , these were now naturall men , and vnregenerate . Now for the clearer vnfolding of this mysterie , let vs hear their great champions , what they , in their voluminous commentaries vpon this Session , meane by Iustification . Soto makes a threefold iustification : Prima genuinaque notio huius nominis ( inquit ) est acquisitio iustitiae ; nempe ex iniusto iustum fieri . The prime and proper notion of this word Iustification ( saith he ) is an acquisition of righteousnesse ; namely , of vniust to be made iust . As calefaction or heating , of cold to be made hot ; according to the Text of the Councell , which saith : Thus the vniust man is made iust . So they take Iustificare , to be as much as iustum facere , to make iust . Secunda , &c. the second notion , and next to this , is ( saith he ) that it signifieth an augmentation of righteousnesse . The first of these , he compareth to that originall righteousnesse that Adam once had ; which importeth a rectitude , or right ordering of the whole man : which he proues diuinely out of Aristotle , in the fift of his Ethicks . And the second hee proueth , Apoc. 22. 11. Qui iustus est , iustificetur adhuc : He that is iust , let him be iustified still . But in this , as in many more , their Latin Translation will not abide the touch of the originall : which saith , He that is righteous , let him be righteous still , or , let him doe righteousnesse still . The like place he bringeth out of Ecclesiasticus , but with the like felicitie , and successe . And he alledgeth that of St. Iames , You see , that a man is iustified by workes , and not by faith only . By which words , saith hee , hee had contradicted Paul , where he saith , Arbitramur hominem iustificari per fidem , & non ex operibus : Wee iudge , that a man is iustified by faith , and not of workes : vnlesse Paul had spoken of the former iustification , and Iames of the latter . Although ( saith he ) we will declare in his proper place , how our workes also doe concurre in iustification . Nisi quod Paulus loquitur de praecedentibus : Vnlesse that Paul speaketh of precedent workes : ( I suppose he meaneth workes going before iustification ) So hee . Where you see he speakes very perplexedly , yet so , as hee cannot dissemble his meaning . For the iudicious Reader may well perceiue , that hee would faine force that speech of the Apostle , Rom. 3. 28. Therefore we conclude , that a man is iustified by Faith , without the deeds of the Law : to be meant of that faith going before iustification , which they rancke among their preparatory workes , for that is their fides informis , their faith without charity , as yet vnformed , as they say ; sauing that herein he forgets himselfe : for the Apostle speakes of iustitification by faith , not of faith disposing or preparing a man to iustification . But of this more hereafter . In the third place ( saith he ) the name of iustification is further vsed , to signifie the absoluing of a guiltie person in iudgement , and pronouncing of him to bee quit . For which he alleageth , Prou. 17. 15. and Deut. 25. 1. But this ( saith he ) is not much different from the first acception of the word , but rather altogether of neere affinity to it Yet this third signification ( saith Soto ) is no where in Paul , nor in the Scripture , where any mention is made of our iustification by Christ. See this crafty shuffler , how hee can packe this close to the first kinde of acception of this word iustification , as if it were all one with it , or neere a-kinne vnto it : and yet he can say of this last , that it is not to be found in Paul , although he could finde the first to be in Paul , at least in his owne strained sense . But is not the word Iustifie ( as it is taken in the last sense , to wit , to absolue , or acquit as it were in iudgement ) vsed by Paul ? yea , and that also where mention is made of our iustification by Christ ? What meaneth then that which the Apostle saith , Rom. 8. 33. 34. Who shall lay any thing to the charge of Gods Elect ? It is God that iustifieth ; who is he that condemneth ? It is Christ that dyed : or rather that is risen againe , who is euen at the right hand of God , who also maketh intercession for vs. Note , the Apostle vseth here the termes of a iudiciall triall : Who shall lay any thing to the charge of Gods Elect ? who shall accuse them ? who shall bring in euidence against them ? It is God that iustifieth . And if God the Iudge do iustifie , who shall condemne ? Yea , but how shall God iustifie a sinner ? It is Christ that dyed : He dyed for our sinnes , Rom 4. 25. or rather which is risen againe : And , He rose againe for our iustification , Rom. 4. 25. &c. So you see here is iustifying taken for absoluing in iudgement : and it is in Paul ; and that where mention is made of our iustification by Christ. Therefore Soto bewrayes eyther grosse ignorance in denying , or egregious malice in dissembling such a cleare truth . And no maruell , if he cannot , or will not finde iustification vsed for absolution iudiciall , in Paul , or in the Scripture , where mention is made of our iustification by Christ. For indeed iustification in this sense is the condemnation and confusion of Popish iustification : as we shall see in the due place . Vega also , another Champion in this Councell , he speakes the same language of Babylon , and saith , there is a twofold iustification , as Doctors ( meaning the Schoole-men ) say : The first , and second . The first iustification , when a man of vniust is made iust . The second , when of iust a man becomes more iust . The first he defineth thus : The first iustification is a certaine supernaturall change , whereby a man of vniust is made iust . The second thus : It is a supernaturall change , whereby a man of iust is made more iust . And these also are either actiue or passiue : actiue in regard of God , working this iustification , first , and second , in vs : and passiue in regard of man himselfe , who is changed from bad to good , and from good to better . But for the actiue iustification , as it is wrought by God , and so proues derogatory from mans excellency , Vega sleights it , as rather obscuring , than clearing his definitions . But as for the third kinde of iustification , which is iudiciall , to be pronounced and accounted iust , before the Tribunall seate of iustice , Vega giues it no better entertainment , than his brother Soto , saying , That the Doctors intermit , and let passe this kinde of iustification , as impertinent to the purpose . And so it is indeede , very impertinent to their Pontifician purpose , and very incommodious ; as the wicked complaine , that the righteous man is not for their profit , sith contrary to their waies , Wisd. 2. 12. But for other distinctions of iustification , Vega is very liberall in summing them vp together : as , Iustitia Christiana , & Mosaica : politica , & oeconomica : legalis , moralis , particularis : actualis , habitualis : acquisita & insusa : inharens & imputata : externa & interna : fidei & operum : practica & theologica : pharisaica , sincera : philosophica , supernaturalis ; and so in infinitum . But enough of such blundring distinctions . So then the iustification of the Church of Rome is properly to make one iust , that was vniust , and to make one of iust , more iust . Yet here it will be worth our noting , to obserue the legierdemaine of the Councell of Trent , and the Pontificians , in their distinction of first and second righteousnesse or iustification . For the Scriptures speaking of a twofold iustification , one by faith , another by workes ; vpon which ground the ancient Fathers also do distinguish a two-fold righteousnesse , one in the sight of God , the other in the sight of men : the Pontificians also , that they may seeme to speake the same language , they haue their distinction too of a first and second righteousnesse ; yet so , as destroying the nature of the first iustification by faith , whereby we stand iust in Gods sight , they so qualifie the matter , as either they make nothing at all of their first righteousnesse , or they doe altogether confound it with their second righteousnesse inherent ; and so by their distinguishing , they make iustification and sanctification all one . But the learned Cardinall Contarenus , writing a little before the Councell of Trent , and was afterwards one of the Councell ; in his tract of iustification , speaking of these two iustifications , saith , That by the one , to wit , the imputation of Christs righteousnesse by faith , we are iustified before God : by the other , which is inherent , we are iustified before men . But Babylon confounds all together , iustification and sanctification . In the next place let vs consider , how they vnderstand this making iust . This iustification ( saith the Councell ) consists partly of remission of sinnes , partly of the imputation of Christs righteousnesse , and partly of sanctification and renouation of the inner man , and so of inherent righteousnesse . Now here lies the knot of the mysterie to be resolued ; first , it were well , if the Chuch of Rome did meane truely and sincerely , in naming remission of sins , and imputation of Christs righteousnesse , in the point of iustification . Secondly , if at the best , they did vnderstand them aright , yet to ioyne vnto them inherent righteousnesse of our owne , will be found no iust dealing . But to allow of no iustification at all , saue that which is inherent in vs , bewrayes deepe deceit , and double hypocrisie , in once naming remission of sins , and the imputation of Christs righteousnesse , which they vtterly shut out , from hauing any society with inherent righteousnesse , in the worke of iustification , as a little before we premonished . Now concerning the imputation of Christs righteousness , what do they understand by it ? The Councell it selfe tels vs , chap 7. where speaking of the formall cause of iustification , they call it the righteousnesse of God ; but how the righteousnesse of God imputed to vs ? nothing lesse : but that which is infused into vs. The words of the Councell are these : Vnica formalis causa ( put a iustificationis ) est iustitia Dei ; non qua ipse iustus est , sed qua nos iustos facit : qua videlicet ab eo donati , renouamur spiritu mentis nostrae , & non modo reputamur , sed verè iusti nominamur , & sumus , iustitiam in nobis recipientes , vnusquisque suam secundum mensuram , quam Spiritus sanctus partitur singulis , prout vult , & secundum propriam cuiusque dispositionem & cooperationem : Quanquam enim nemo posset esse iustus , nisi oui merita passionis Domini nostri Iesu Christi communicantur ; id tamen in hac impi● iustificatione fit , dum eiusdem sanctissimae passionis merito , per Spiritum sanctum charitas Dei diffunditur in cordibus eorum qui iustificantur , atque ipsis inhaeret , &c. The onely formall cause ( to wit , of iustification ) is the righteousnesse of God ; not that whereby himselfe is iust , but that whereby he makes vs iust : namely , wherewith he hauing endowed vs , wee are renewed in the spirit of our minde , and are not onely reputed , but nominated , and are really iust , receiuing righteousnesse in our selues , each according to his measure , which the holy Ghost diuideth to euery one , euen as he will , and according to euery mans disposition and cooperation : For although no man can be iust , but hee to whom the merits of the passion of our Lord and Sauiour Iesus Christ are communicated ; yet that is wrought in this iustification of a sinner , while by the merit of the same holy passion , the loue of God is by the holy Ghost shed abroad in the hearts of those who are iustified , and is inherent in them , &c. Thus a man may see , by the Councels expresse words , that though they name imputation , which they call the communication of Christs righteousnesse , as the formall cause of our iustification : yet they meane nothing else , but that Christ hath merited , that charity should be infused into our hearts , whereby we should be iustified : which in summe , is as much to say , as Christ became a Sauiour , by whose merit euery man might bee made his owne Sauiour ; and that by another kinde of righteousnesse , than that of Christ imputed . That this is the sense of the Councell , witnesse her chiefe Interpreters . For if they had not finely found out this witty sense of the imputation of Christs righteousnesse , it is much to be feared they had Anathemarized the very name of it , and throwne it into the fire of their Index expurgatorius , wheresoeuer they had found it . But this , and other cleare truths in Scripture , they can so dextrously handle , as they can easily euacuate them , by turning them to a most sinister sense ; and so are the lesse affraid to name them , and to seeme to auouch them . Otherwise , as the history of this Councell tels vs , the very name of imputation found very harsh intertainment among the most of their Schoole-doctors ; and Soto himselfe confesseth : Quod verbum mihi semper suspectum , in suspicionem detuli coram sancta Synodo ; which word ( saith he , to wit , Imputation ) I alwaies hauing suspected , brought it into suspicion before the holy Synod . And a little after , although he commend the Canons of Colen , accounting them as the buckler and bulwarke of faith ; yet ( saith he ) they , as happely more secure of the aduersaries , than safe , haue vsed that word of Imputation : where they say , That the chiefe head of iustification , is the remission and ablution of sinnes , by the imputation of the righteousnesse of Christ. But yet the Councell of Trent and Church of Rome , are not so barren of inuention , as not to bee able easily to reconcile this Catholicke word Imputation , to the Church of Rome , and to make it a Roman-Catholicke : For by the imputation of Christs righteousnesse , they haue learned to vnderstand , that Christ hath merited an infusion of grace into vs , whereby we are iustified . For , confessing the imputation of Christs righteousnesse , to be the formall cause of our iustification ; they would teach vs out of Philosophy , that Formalis causa est res illa vel qualitas , quae in est subiecto : that the formall cause , as Soto saith , is that thing or quality , which is inherent in the subiect : for the forme , saith he , is said in relation to the matter , to which it giues a being by inherency . Pari ergo modo , &c. As therefore the aire is not luminous or lightsome formally by the light that is in the Sun , but by the light it receiueth in it selfe from the Sunne ; Constantissimum est , &c. it is a most constant truth , That neither are wee formally iust , and accepted by the righteousnesse which is in Christ , but by that which himselfe hath conueyed into vs. Wee are ( saith hee ) made iust by Christs righteousnesse , as by the efficient cause ; but not as by the formall cause . But Vega peremptorily in his 7. book , and 22. chapt . intituled Of the impossibility of Christs righteousnesse , to be the formall cause of our iustification , concludeth thus in his first argument : Superfluum est , & ab omni philosophia alienum , ad hoc ipsum , ponere aliam aliquam iustitiam , videlicet , iustitiam imputatiuam Christi ; It is superfluous , and abhorring from all philosophy , to put any other righteousnesse , for a formall cause of our righteousnesse , as the imputatiue righteousnesse of Christ. Therefore according to Romane-Catholicke diuinity , which is most humane philosophy , the formall cause of a mans righteousnesse must be inherent in him , and his owne , and not the righteousnesse of Christ imputed to vs. But yet the same author , afterwards seemeth to shake imputation by the hand , and to be good friends with it , where he saith : Non est adeo inuisum nobis hoc vocabulum , vt credam nunquam nos posse hoc in proposito benè illo vti ; This word ( Imputation ) is not so odious vnto vs ; as that I thinke , wee may neuer vse it well to this purpose : Verè namque & sanè , ac latinè possumus dicere , ad satisfactionem & meritum , imputatam esse generi humano iustitiam Christi in passione sua , & iugiter imputari omnibus qui iustificantur , & satisfaciunt pro peccatis suis , & vitam aeternam suis bonis operibus merentur : For wee may truely , and soothly , and in * plaine termes say , that vnto satisfaction and merit , the righteousnesse of Christ in his passion is imputed to mankinde , and is continually imputed to all men that are iustified , and doe satisfie for their sins , and by their good works do merit eternall life . And much more to this purpose : And a little after hee saith ; Non transit iustitia Christi realiter ab illo in iustificatos : Christs righteousnesse doth not really passe from him into those that are iustified ; nor by it are we formally iustified . But imputation is of God , which ioynes the merits of Christ vnto vs , and makes them ours after a sort ; in as much as for his merits sake , hee giueth vs righteousnesse , whereby wee are righteous . Cum enim per iustitiam Christi , &c. For seeing by the righteousnesse of Christ , mankinde hath satisfied for their sinnes , and by it is reconciled to God ; and the gates of Paradise are thereby vnlocked , and all that are iustified , or satisfie , or merit at Gods hand , seeing by his merits they are iustified , and reconciled to God , and satisfie for themselues , and merit increase of grace and blessednesse : surely it cannot be denied , but that to mankinde , and all so iustified , Christs righteousnesse is , or may be imputed to satisfaction and merit . So Vega. I neede passe no other censure vpon this Romane-Catholicke doctrine , than that of Gregory : Deo maledicunt , cum se & ab illo accepisse vires intelligunt , sed tamen de eius muneribus propriam laudem quaerunt ; They blaspheme God , when they acknowledge they haue receiued strength from him , and yet from his gifts seeke their owne praise . And St. Augustine in his Soliloquies , saith sweetly : Vnde gloriabitur omnis caro ? Nunquid de malo ? Haec non est gloria , sed miseria : sed nunquid gloriabitur de bono ? nunquid de alieno ? Tuum , Domine , est bonum , tua est gloria . Qui enim de bono tuo gloriam sibi quaerit , & non tibi quaerit ; hic fur est & latro , & similis est diabolo , qui voluit furari gloriam tuam . Qui enim laudari vult de tuo dono , & non quaerit in illo gloriam tuam , sed suam : hic licet propter tuum donum laudatur ab hominibus , ● te tamen vituperatur , quia de dono tuo non tuam , sed suam gloriam quaesiuit . Qui autem ab hominibus laudatur vituperante te , non defendetur ab hominibus iudicante te , ne● liberabitur condemnante te : Whereof shall all flesh reioyce ? Of euill ? This is not glory , but misery . But shall hee glory of good ? What , of anothers good ? Thine , O Lord , is the good : thine is the glory . For he , who of thy good , seekes glory to himselfe , and not to thee ; hee is a theefe and a robber , and like the deuill , who would haue robbed thee of thy glory . For he that would be praised for thy gift , and doth not therein seeke thy glory , but his owne : this man , though for thy gift hee be praised of men , yet hee is dispraised of thee ; because of thy gift he sought not thine , but his owne glory . But hee that is praised of men , being disallowed of thee , shall not be defended of men , when hee shall be iudged of thee ; nor absolued , when condemned of thee . I haue been the more copious in citing these two authors , Vega and Soto , because both they were grand-Sticklers in the Councell , and vndertooke to write these things as Commentaries vpon this sixt Session of Iustification , as we haue sufficiently noted before . So that what the Councell hath couched in the Text in fewer words , these haue amplified and expressed more at large , to the end that no man might mistake the Councels minde and meaning , no not in the middest of her mistie and cloudy equiuocations . Thus they haue learned to doe with imputation ( the very name whereof had so startled the Councell for the time ) as men doe with the Serpent . The Serpent with her very aspect , at first affrights the beholder , but being taken , and her teeth pulled out , men are then not affraide to carry her in their bosomes : So the imputation of Christs righteousnesse was at the first sight terrible to the Church of Rome , assembled in the Councell of Trent , no lesse than the gastly Owle was to the Pope and his Cardinalls in the Councell of Lateran ( which appeared to them in steede of their holy Ghost ) but finding meanes to take Christ , the Antitype of that health-giuing brasen Serpent , and to pull out his teeth ( to wit the truth of the imputation of Christs righteousnesse , whereby sinne and death are bitten and stung to death ) lest it should bite and sting all their merits to death : they dare now freely and familiarly carry the Serpent in the bosome of their bookes , handling imputation at their pleasure , without any perill at all to Papall satisfaction . Bellarmine hath also learned to play with the word imputation : Homo iustificatus non egit imputatione alienae iustitiae , qua iniustitia propria & inhaerens tegatur : A man iustified needeth not the imputation of anothers righteousnesse , whereby his owne inherent vnrighteousnesse may be couered . And in the tenth Chapter of the same booke , Christus nostra iustitia , non quòd iusti simus ea iustitia , quae est in Christo nobis imputata : Christ is our righteousnesse , not that we are iust by the righteousnesse which is in Christ imputed vnto vs ; Sic igitur & nobis imputatur iustitia eius , quoad satisfactionem , quam pro nobis praestitit ; sed non propterea nos iusti , id est , mundi & immaculati haberi possumus , si verè in nobis peccatorum macula & sordes inhaereant : So therefore is Christs righteousnesse imputed to vs in regard of satisfaction , which he performed for vs ; but for all that we cannot bee holden for iust , to wit , cleane and immaculate , if the spots and staines of sinne by yet truely inherent in vs. So this is the generall voyce of the Councell of Trent , and the Church of Rome , to allow of no other imputation of Christs righteousnesse , but such , as by his merits wee haue an infusion of grace , whereby we merit and satisfie God in our iustification : And so they admit of no other formall cause of iustification , but an inherent righteousnesse in themselues , and out of Christ. Thus we haue seene what the Romane-Catholike faith is touching Iustification , and the formall cause of it . CHAP. V. The Catholike Faith concerning iustification ; and of the terme and forme of Iustification . NOw to know the true nature of Iustification , it much imports vs to consider in what sense this word Iustification is to be vsed and taken , in the iustification of a sinner . The Pontificians or Papists would restraine the sense of it to the etymologie of the Latine word Iustificare , as much , say they , as Iustum facere , from whence they would conclude their inherencie of selfe-iustification : wherein they doe as some Lawyers , that by the mistaking or misapplying of a word , can ouerthrow the whole right of a mans cause . Indeede St. Augustine saith , Quid est aliud iustificati , quàm iusti facti ? ab illo scilicet , qui iustificat impium , vt ex impio fiat iustus . Aut certè it a dictum est , iustificabuntur , ac si diceretur , Iusti habebuntur , iusti deputabuntur : What else is it to be iustified , but to be made iust ? namely of him who iustifieth the vngodly , that of impious he may be made righteous . Or surely it is so said , They shall be iustified , as if it were said , They shall bee accounted iust , they shall be reputed iust . So he . Thus we see , though St. Augustine , following the etymologie of the word , take iustificare , to iustifie or make iust : yet hee meaneth nothing else , but the accounting or reputing iust , and not the infusing of grace , whereby to be made iust . And Bernard also saith , Adde huc , vt credas , quod per ipsum tibi peccata donantur . Hoc est testimonium , quod perhibet in corde nostro Spiritus sanctus , dicens , Dimissa sunt tibi peccata . Sic enim arbitratur Apostolus , Gratis iustificari hominem per fidem : Adde to this , that thou beleeue , that by him thy sinnes are forgiuen thee . This is the testimonie , which the holy Ghost beareth in our heart , saying , Thy sinnes are forgiuen thee . For so the Apostle concludeth , That a man is iustified freely by faith . But let vs heare from the holy Ghosts own mouth in the Scriptures , he will leade vs into all truth . To iustifie , in Scripture , is vsually taken in a iudiciall sense , as beeing properly a iudiciall word , iustification beeing opposed to condemnation . The Hebrewes haue one word , which signifies to iustifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is still applyed to such a iustification , as a man stands vpon in a iudiciall tryall : As Genesis 44. 16. Mah nits tadhac ? how shall wee iustifie our selues ? said Iudah to his brother Ioseph , in regard of the cup found in Beniamins sacke : which seemed now to be brought to aiudiciall Tryall . So 2. Sam. 15. 4. Absolon wisheth hee were Iudge of the Land , that hee might doe euery man iustice or iustifie him . Reade also for this purpose , Deut. 25. 1. Psal. 51. 4. 1 Kings 8. 32. Pro. 17. 15. Esay 5. 23. & 43. 26. Matth. 12. 37. 1. Cor. 4. 4. and many other places in Scripture to this purpose , doe plainely shew how this word Iustifie is properly taken ; namely to acquit or cleere , to pronounce or declare one iust , by the sentence of the Iudge . This sense of iustification the Church of Rome cannot endure , they smother , or at least smooth it ouer by slight of hand , as a matter of no moment . Whereas indeede there is nothing that will more directly leade vs to the true vnderstanding of the nature of iustification , than the consideration of this word , taken in a iudiciall sense , wherein the holy Ghost doth vse it , namely to acquit and absolue a man , and pronounce him iust by sentence of iudgement . This sheweth that the point of iustification of a sinner , is not so light a matter , as Papists and profane persons would make it . No : it is a Case to be tried at the barre of Gods iudgement-seate : in whose sight shall no man liuing bee iustified . Holy Iob , while hee pleaded with his opposite friends , hee wanted not matter for his iustification : but when once the Lord God summons him out of the whirle-winde before his throne , and bids him girde vp his loynes like a man ; Iob stands not now vpon his vprightnesse , but confesseth , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth , &c. Iob 40. 4. and 42. 5. I haue heard of thee by the hearing of the eare , but now mine eye seeth thee . Wherefore I abhorre my selfe , and repent in dust and ashes . Yea , hee had said before , Chap. 9. 15. Whom , though I were righteous , yet would I not answer , but I would make supplication to my Iudge : for God is a righteous and seuere iudge ; and who may stand in his sight , when he is angry , when hee sits to iudge ? For the heauens are not cleane in his sight : how much more abominable and filthie is man , which drinketh iniquitie like water , Iob 15. 16. If therefore our iustification be such , as must proceede from Gods iudgement seate , and must be sentenced by Gods owne mouth , it neerely concernes euery Mothers Sonne to bee well aduised vpon what ground we stand , what euidence wee can bring to cleare ourselues , to satisfie our vnpartiall Consciences , to stop the mouth of the accusing Diuell , and to abide the fierietriall of that Iudge , who is euen a consuming fire , and will condemne euen the least sinne to the pit of hell . But that wee may not mistake the true acception of iustification , we are to consider iustification in a two-fold relation or respect : either as it hath relation to God , or to man , before whom also we are said to be iustified , but in a different , yea , opposite respect : whereof we shall haue occasion to speake hereafter . Here wee speake of Iustification in the first relation . Now this iustification of a sinner , in the sight of God , whereof wee speake , proceedeth from a iudiciall tryall . In this sense it is vsed by the holy Ghost , Rom. 8. 33 , 34. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth , who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe , &c. This iustification the Lord Iesus doth oppose to condemnation , Iohn 5. 24. where speaking of iudgement , vers . 22. he inferreth : Verily , Verily , I say vnto you , Hee that heareth my word , and beleeueth on him that sent me , hath euerlasting life , and shall not come into condemnation ; but is passed from death vnto life . And like as Iesus Christ was condemned by a iudiciall proceeding , Pilate giuing sentence , though according to such euidence as was most vntrue in it selfe : so all those , for whom Christ was thus iudicially condemned , shall be iudicially iustified and acquitted . But this wil appear more clearly in setting down the formall cause of our iustification . To speake to the capacity of the simple , By formall cause , is meant that , which giues a being to iustification ; as forma dat esse : the forme of a thing giues being vnto it . That therefore which makes a man perfectly iust , is called the formall cause of his iustification . Now the Pontificians would hence conclude , That inherent qualities must be the formall cause of iustification ; alledging the authority of Philosophers , who say , That the formall cause is the thing or quality which is in the subiect , as the soule of man is in the body . And therefore they exclude the righteousnesse of Christ , whereby he is formally iust , from being the formall cause of our iustification , because ( say they ) Christs righteousnesse is in himselfe , not in vs. But no maruaile , if these Pontificians doe wrest the Maximes of Philosophers from their natiue sense , when they dare so familiarly force the Scriptures themselues . The Philosophers speake of a physicall formality ; but the holy Scriptures speake of the iustification of a sinner in the sight of God , the forme whereof is relatiue , and not physically inherent in vs. But be it so , that the formall cause must alwayes be in the subiect , to which it giues a being ; the formall cause then of iustification must be inherent . Wherein must it bee inherent ? In vs ? No , but in iustification , which is the subiect of this inherent formall cause . For if inherent grace bee the formall cause of iustification , then by way of relation , iustification is the subiect of inherent grace : For wee speake here of the formall cause of iustification , not of the formall cause of man , as if hee were the subiect , wherein iustification is a quality inherent . But to answer their mis-applyed philosophicall diuinity : The forme of a thing is not alwayes a quality inherent , as in the subiect where it is ; but sometimes it is onely adherent and extrinsicall , by way of relation . As , that I am the sonne of such a man , the formall cause hereof is not inherent in me ; but it is originally and relatiuely from my father that begate mee , giuing a being to my sonship , respectiuely to him . So a man set at liberty by the fauour and meanes of another , the very forme of his freedome was the others act in freeing of him , not inhering in him that is freed , but rather adhering vnto him . Yea the Pontificians themselues confesse , and Vega for one , that the formall cause of mans redemption , is a thing extrinsicall , to wit , the oblation of Christ on the Crosse ; and that the free fauour of God , for the merit of Christ , is the formall cause of remission of sinnes . If therefore the forme of our redemption and remission of sinnes , is not within vs , but without vs ; why not as well the forme of our iustification , the cause whereof is Christs redemption , and the effect of it remission of sinnes ? In a word , it is not with a forme , as with an accident : the being of an accident , is the in-being of it . Not so of a forme , where being , or modus essendi , consists not necessarily in the inhering in the subiect , whose formall cause it is : but it may as well be extrinsicall , by conferring a vertue and power , whereby the Causatum receiueth the formality of its being . But to leaue Philosophy , and return to Diuinity ; it is yet in question ; whether the matter of this iustification be within vs , or rather without vs. The Romane-Catholicke faith teacheth that it is within vs ; but the Catholicke faith concludeth , that the formall cause of our iustification is without vs , not within vs. This is that Catholicke doctrine which the Scriptures teach , when they ascribe our iustification to faith , apprehending that which is without vs : where , by apprehending , is not meant a bare vnderstanding or knowing , as Soto in the name of his Romane-Catholickes would haue it ; but it is also a laying hold vpon , and applying of the thing beleeued . We haue shewed afore , how the Pontificians take the word Imputation ; namely , for a participation of Christs righteousnesse , so farre forth , as thereby some other righteousnesse being merited , is infused into vs , and inherent in vs. But the true Catholickes hold otherwise , that imputation is of a thing without vs , being apprehended and applied by faith . So that the thing imputed , is that , which is by faith apprehended : As it is said of Abraham , that hee beleeued God , and his faith was imputed to him for righteousnesse , Rom. 4. 3. Now the obiect of Abrahams faith was God ; yea God promising : in regard of which obiect , Abrahams faith is imputed to him for righteousnesse . Not the act of Abrahams faith , being but an instrument ; but the obiect of it is imputed : As we may say , we are iustified by the act of faith , relatiuely to the obiect , Christ , not for the act of it . Abraham beleeued God , and his faith was imputed to him for righteousnesse . But how ? is this sufficient to iustifie a man , to beleeue God , or the promise of God , that it should be said to be imputed to man for righteousnesse ? I answer , To beleeue Gods promise , is to haue an eye of faith vpon Christ , who is the substance of all Gods promises , and in whom all the promises of God are Yea and Amen , 2. Cor. 1. 20. So that God in Christ is the obiect of faith , imputed to the beleeuer for righteousnesse . But here an obiection crosseth my way , cast in by the aduersary of the truth , Vega ; who saith : Dixi , &c. I said that this faith of the Mediator is that , to which for the most part , and chiefely the Scriptures , doe attribute our iustification : yet we beleeue also ( saith he ) that faith taken generally , as it relieth vpon diuine truth , may also iustifie a man. Nor are wee in that errour , wherein some are , to thinke , that the onely faith of iustification promised , or of saluation in Christ , doth iustifie vs , or is imputed vnto vs for righteousnesse : For ( saith he ) Noahs faith of the future deluge , as Paul witnesseth , was imputed to him for righteousnesse : and he was appointed the heire of righteousnesse , which is by faith , in that he beleeued God fore-telling the floud , and , a hundred yeares before it came , began to build the Arke for the safety of his house . And to Abraham also , as the history of Gen●sis plainely teacheth , it was imputed for righteousnesse , because hee beleeued that his posterity should bee multiplied as the starres of heauen . So that hence hee concludes , that not onely to faith in Gods promises in Christ , is righteousnesse imputed ; but to faith in generall beleeuing Gods truth , such as is not in the compasse of Gods promises in Christ : but either speculatiue precepts , or morall doctrines , or other Propheticall predictions , or historicall relations . So that by the Pontifician doctrine , other faith besides that in Gods promises in Christ , may be imputed to a man for righteousnesse : As Noahs faith in building the Arke against the floud , and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed . I answer ; that no faith is , or can bee imputed to a man for righteousnesse , but that which hath respect vnto Christ , and the promises of God in him . But Noahs faith in preparing the Arke , to saue himselfe and his family from the floud , was imputed to him for righteousnesse . True , this confirmeth the Catholicke doctrine of the imputation of faith , as it lookes vpon Christ : for what was the Arke but a Sacramentall type of Christ ? as Augustine saith ; Christus figuratus est in Noe , & in illa Arca orbis terrarum : Quare enim in Arca inclusa sunt omnia animaliae , nisi vt significarentur omnes gentes ? Christ is figured in Noe , and in that Arke of the whole world : for why in that Arke were included all creatures , but that all Nations should be signified by them ? And there hee applies that promise to Abraham , Gen. 22. 18. In thy seed , shall all the Nations of the earth be blessed . And for Abrahams faith in Gods promise , what seed of Abraham was this , in whom all the Nations of the earth should be blessed ? Was it not Christ ? Yes Christ ; so saith Augustine in the forenamed place : Christus in ea prophetia occultus erat , in quo benedicuntur omnes gentes : Christ ( saith he ) was hid in that prophesie , in whom all the Nations are blessed . But the Apostle , or rather the holy Ghost by the Apostle , is the best interpreter of that prophecie , Gal. 3. 16. Now to Abraham and his seed were the promises made . Hee saith not , and to seeds , as of many ; but as of one : And to thy seed , which is Christ. And this was that promise of God , which Abraham beleeuing , his faith was counted to him for righteousnesse : as it is there in the sixt verse , euen as Abraham beleeued God , and it was accounted to him for righteousnesse . Therefore Vega's diuinitie hath very much failed him in propounding these two examples of Noah , and Abraham , to proue the iustification of his generall Faith : whereas we plainely see , both these Patriarches faith had speciall and principall reference and respect to Christ Iesus : And therefore their faith was reckoned to them for righteousnesse . For the other examples , which Vega there addeth in generall out of the eleuenth to the Hebrewes , they are all of the same nature , and all confirme this infallible and vndeniable truth , That the promises of God in Christ , and Christ alone , with all his righteousnesse , is the obiect of that Faith , which is reckoned to Abraham , to Noah , and to euery beleeuer for righteousnesse . Here then comes in the true formall cause of our iustification , namely Christ himselfe , with all his righteousnesse ; which being apprehended by faith , it is imputed vnto vs for righteousnesse . This is it that giues a true being to iustification . Iustification therefore consists in the imputation of Christ and his righteousnesse , comprehending also all the promises of God in him , apprehended by faith . Now concerning this Catholicke doctrine of imputation of Christs righteousnesse by faith , the Scriptures are very pregnant in the proofe of it . This Gospell hath testimonie before the Law , in the Law , and in the Prophets , and is confirmed by Christ and his Apostles . Before the Law , to omit other examples , wee haue two famous ones ; that of Noah , and Abraham , of whom wee spake euen now , who are layd downe for exemplary patterns , yea , and liuely types to all beleeuers : Noah before the floud , and Abraham after the floud , and before the Law : which St. Paul doth especially note , to put a difference betweene faith and the workes of the Law in the point of iustification . In the Law also we haue two principall types , liuely shadowing this doctrine of imputation . The first we finde in Leuiticus 1. 4. And hee shall put his hand vpon the head of his burnt-offering , and it shall bee accepted for him to make attonement for him . The burnt offering was a figure of Christ , sacrificed for vs vpon the crosse : the man that brings this burnt-offering is a type of euery true beleeuer , and the hand which hee putteth on the head of the sacrifice , is faith , laying hold on Christ , and as it were owning him for our proper sacrifice , which God accepteth to bee an attonement for vs , a sacrifice of a sweet sauour vnto the Lord. The Apostle applies this sacrifice , with the fruits of it , to Christ , Rom. 5. 11. Wee reioyce in God through our Lord Iesus Christ , by whom we haue receiued the attonement . Also Ephes. 5. 2. Walke in loue , as Christ also hath loued vs , and giuen himselfe for vs , an offering and a sacrifice to God of a sweete smelling sauour . Christ is then this burnt-offering , our attonement with God , and an offering of a sweete sauour vnto the Lord. Now the instrument or hand , whereby Christ is apprehended , and applyed to euery true Beleeuer , is Faith. It was the hand of Faith , which the diseased woman in the Gospell , touched Christ her Sauiour with , and fetched vertue out of him ; To whom the Lord said , Daughter , be of good comfort , thy faith hath made thee whole , goe in peace . This the Apostle doth also liuely set out , Rom. 3. 25. Whom God hath set forth ( to wit Iesus Christ ) to be a propitiation through faith in his blood , to declare his righteousnesse for the Remission of sinnes that are past , through the forbearance of God , to declare at this time his righteousnesse , that hee might be iust , and a iustifier of him that beleeueth in Iesus . How fully doth the Apostle parallel and compare this truth with that type ! A second type of our righteousnesse or iustification , by imputation of Christ vnto the beleeuer in the time of the Law , is set downe , Num. 21. 8. 9. The Lord said vnto Moses , make thee a fiery serpent , and set it vpon a pole , and it shall come to passe , that euery one that is bitten , when he looketh vpon it , shall liue : and Moses did so , and the serpent-bitten-man looked , and liued . The brazen Serpent was a type of Christ ; the serpent-bitten-man is euery sinner , whom that old serpent hath already stung with sinne , as he did our first Parents . The looking on the brazen serpent , so lifted vp vpon a pole , is the faith of the beleeuer , beholding Christ lifted vp vpon his Crosse. This Christ Iesus himselfe applyeth , Ioh. 3. 14. 15. As Moses lifted vp the Serpent in the wildernesse , euen so must the sonne of man be lifted vp ; that whosoeuer beleeueth in him , should not perish , but haue eternall life . A most sweet collation of the truth with the type : shewing , that as faith is the hand of the soule , laying hold vpon the bloudy sacrifice of Christ , for our atonement with God ; so faith is also the eye of the soule , so to looke vpon Christ crucified , as to bee thereby cured of all the deadly wounds of sin , and so to liue eternally . The Prophets also are full of testimonies to confirme this doctrine of iustification , by imputation , Esa 53. 4. Surely hee hath borne our griefes , and carried our sorrowes : yet we did esteeme him stricken , smitten of God , and afflicted ( as if hee had beene a malefactor : ) But he was wounded for our transgressions , hee was bruised for our iniquities : the chastisement of our peace was vpon him , and with his stripes are wee healed . All wee like sheepe haue gone astray , we haue turned euery one to his owne way : and the Lord hath laid on him the iniquity of vs all . And vers . 8. he was cut off out of the land of the liuing , for the transgression of my people was he stricken . Though he had done no violence , neither was any deceipt in his mouth : yet it pleased the Lord to bruise him , he hath put him to griefe : when thou shalt make his soule an offering for sinnes , he shall see his seede , &c. Here wee see most liuely set downe a mutuall imputation of our iniquities vnto Christ , and of his merits vnto vs. And then the Prophet , vers . 11. sheweth by what meane , or instrument this righteousnesse of Christs obedience , is imputed to vs : By his knowledge shall my righteous seruant iustifie many ; for hee shall beare their iniquities . * By his knowledge , or by the knowledge of himselfe , that is , by faith in him , knowing and acknowledging , seeing and beholding him with the eye of faith , to bee that Lambe of God before the shearer , taking away our sinnes ; for hee hath borne our iniquities . The Prophet Ieremy also doth set this downe most sweetly , by a reciprocall or mutuall relation betweene Christ and his Church , calling Christ and his Church by one and the same name ; and such a name , as implyeth the imputation of his righteousnesse vnto vs : For Ier. 23. 6. Christ the righteous branch , and the iust King , by whom Iudah shall bee saued , and Israel shall dwell safely ( to wit , the whole Israel of God , as Rom. 11. 26. elect Iewes and Gentiles ) this is his name , whereby hee shall be called , The Lord our righteousnesse . And , ●er . 33. 16. speaking of the saluation of the same Iudah and Ierusalem , he saith : And this is the name wherewith she shall be called , The Lord our righteousnesse . O what a glorious name is this for vs to be called , The LORD Our Righteousnesse ! What tongues of men or Angels , can with greater eloquence expresse that sweete communion , that is betweene Christ and his Church , wherein the Church and euery beleeuer is so inuested in the righteousnesse of Christ , as to be called the Lord our righteousnesse ? Indeede the vulgar latine hath much dimmed and diminished the life of those places in Ieremy , translating in stead of Dominus iustitia nostra ; Dominus iustus noster : as much to say , as our righteous Lord : yet the interlineary Glosse vpon it , saith ; Qui factus est nobis sapientia à Deo , & iustitia : who is made vnto vs of God , wisedome and righteousnesse : the same in effect , that Christ is the Lord our righteousnesse . Thus are wee , Iudah , saued by the Lord our righteousnesse ; and by grace are wee saued through faith , Ephes. 2. 30. The new Testament makes vp the testimony of the Law and Prophets fully , 1. Cor. 1. 30. Of him are yee in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption . Thus Christ is wholly ours by imputation . This the same Apostle doth excellently demonstrate and conclude , 2. Cor. 5. 21. where hauing spoken of our reconciliation with God by Iesus Christ , which reconciliation standeth in the not imputing of our sinnes vnto vs , vers . 19. he addes the reason , vers . 21. For he hath made him to be sin for vs , who knew no sin ; that we might be made the righteousnesse of God in him . Now how are we made the righteousnesse of God in Christ ? by any inherent righteousnesse in vs , although deriued from the merit of Christs righteousnesse imputed , in the Popish sense ? Surely wee are no otherwise made the righteousnesse of God in Christ , than as Christ was made sinne for vs. How is that ? Was Christ made sinne for vs , by hauing our sinnes inherent in him , or infused into him ? God forbid : for hee knew no sinne . But if sinne had been inherent in him , or infused into him , hee had knowne sinne ; yet hee was made sinne for vs : that is , by the imputation of our sinne . Note here also , Christ is not said here simply to be sinne for vs , but to bee Made sinne for vs ; and that wee simply are not , but are made the righteousnesse of God in him : implying a passiuenesse in both , both of Christ made sinne , and of vs made righteousnesse ; made , that is , not of or in our selues , but extrinsically , from without , from another . As therefore our sinne being imputed to Christ , made him become sinne for vs ; euen so are we made the righteousnesse of God in him : that is , by the imputation of his righteousnesse ; which righteousnesse of Christ imputed to vs , is no more inherent in vs to our iustification , than our sinne imputed to Christ was inherent in him to his condemnation . Whereupon St. Augustine saith , Ipse peccatum , vt nos iustitia : nec nostra , sed Dei sumus : nec in nobis , sed in ipso : sicut ipse peccatum , non suum sed nostrum : nec in se , sed in nobis constitutum : He was made sin , that we might be made righteousnesse ▪ not our owne righteousnesse , but the righteousnesse of God : nor in vs , but in him : euen as he wa made sin , not his owne , but ours ; not in himselfe , but in vs. And Bernard excellently to this purpose : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt , vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that owed the debt , and man that paid it : For if one dyed for all , therefore are all dead , that the satisfaction of one might be imputed to all , as hee alone bore the sine of all . We are then made the righteousness of God in Christ , as Christ was made sinne for vs. But Christ was made sinne for vs , by the imputation of our sinnes vnto him , not by infusion of them into him . Therefore we are iustified , or made the righteousnesse of God in Christ , by the imputation of Christs righteousnesse vnto vs ; not by inherency , or infusion of righteousnesse into vs. This is such an vnmoueable Rocke of truth , as the gates of Hell can neuer preuaile against it . Here all Popish arguments are put to silence : no Romish sophistrie , or schoole-subtilty can inuent any probability , or seeming-reason , to oppose this cleer and inuincible truth . But perhaps they wil find some glosse vpon this scripture , that shal make another sense of it . Indeed they want not their glosses . But mala glossa , quae corrumpit Textum : It is an ill glosse that corrupts the Text. Indeede the ordinary glosse vpon these words , Hee was made sinne for vs , vnderstands by sinne eyther the sacrifice of sinne , according to the Hebrew phrase in the old Testament , as Hos. 4. 8. or else the similitude of sinnefull flesh , as Rom. 8. 3. So the glosse is vncertaine , it pitcheth vpon no one sense . But the Scripture hath one prime and proper sense . Now that the Apostle should not simply meane by sin , the sacrifice of sinne , as being an obscure Hebrew phrase ; is more than probable , because he writes this Epistle not to the Hebrewes , to whom writing , his Epistle is full of Legall types , and termes , a language which they well vnderstood ; but to the Romanes , who were not acquainted with the Law-terms . But the maine reason why the Apostle cannot meane here by sinne barely the sacrifice of sinne , is in regard of the Antithesis or relatiue opposition here betweene sinne and righteousnesse . For sinne and righteousnesse stand here as termes opposite one to the other : looke therefore how righteousnesse is here vnderstood , namely properly , as opposite to sinne : So sinne is to bee vnderstood properly , as opposite to righteousnesse . Christ then was so made sinne for vs , as we are made the righteousnesse of God in him : and wee are so made the righteousnesse of God in him , as hee was made sinne for vs. Againe , Christ who knew no sinne , was made sinne for vs : So are we made the righteousnesse of God in him , euen wee , who knew no righteousnesse , that is , who had no righteousnesse of our owne ; but , as the Apostle elegantly saith , were , while in the state of sinne , free from righteousnesse . Christ therfore was so made sinne for vs , as that he was reputed , yea and iudged as a sinner : as Esay saith , He was numbred with the transgressours , and hee bare the sinne of many . Now that Christ is said to bee made sin in the abstract , and we to be made righteousnesse in the abstract , not righteous in the concrete , as Logicians speake : Lyra saith , Ideo in abstracto dicitur iustitia Dei , vt efficeremur perfectè iusti : we are said to be made the righteousenesse of God in him in the abstract , that is perfectly iust . And that is , wee are made iust , but relatiuely in respect to Christ ; as he was made sinne , but relatiuely in respect of vs , we are made the righteousnesse of God in him : as hee was made sinne for vs , and in vs , to wit in ourperson , as wee haue said . So he is called , The Lord our righteousnesse . Yet true it is , that Christ might be said to be made sinne , to wit , the sacrifice for sinne , though not so properly in this place . But if Papists will wrangle and wring out this sense from this place , because the Glosse saith so , let them remember , that as Lyra's Glosse saith , As we are made perfectly iust by Christ : so was he made a perfect sacrifice for vs , to free vs both à culpa & poena , from the fault and the penaltie : and not a lame sacrifice , or imperfect , to free vs onely à culpa , but not à poena , as Papists say , reseruing the punishment for their purgatorie . But of this hereafter . Howsoeuer , if they will needes take sinne there , for the sacrifice for sinne : yet Christ was so the sacrifice for sinne , as must necessarily imply the imputation of our sinnes vpon his person . But enough of this place : which one place is enough to proue the formall cause of our iustification to be the righteousnesse of Christ imputed vnto vs. It followeth therefore that the formall cause of our iustification , that which makes vs truely iust in the sight of God , yea before Gods iudgement seate , is the righteousnesse of Christ imputed to vs ; and that no otherwise , than our sinnes were imputed to him , whereby hee was made a malefactor , not by hauing our sinnes in him , but vpon him : He bore our sinnes vpon him , saith Peter . So Esay ; Hee bare the sinnes of many , and was numbred with the transgressors . Hee is the truth of the type of those two goates , Leuit. 16. the one slaine , the other let goe : figuring the humanity the slaine Goate , and the diuinity of Christ , the scape Goate : or the slaine Goate , the death of Christ ; and the scape Goate his resurrection : For he dyed for our sinnes , and rose againe for our iustification ; which his rising againe from the dead , is liuely shadowed in the scape Goat , on which Aaron put both his hands , & confessed ouer him all the iniquities of the children of Israel , putting them vpon the head of the Goate , & sending him away by the hand of a fit man into the wildernesse , where those sinnes should neuer be seene more , vers . 21. Hee was that Ioshua , the high Priest , our Iesus , or Iehoshua and high Priest ; who offering himselfe vpon the Crosse , was clothed in filthy garments , euen with the menstruous cloth of our sinnes imputed vnto him , or imposed vpon him : As Chrysostome applies that place to Christ ; that we might be clad in the glorious robes of his righteousnesse put vpon vs : As the ordinary Glosse vpon this place saith excellently : Iesus est indutus sordidis vestibus ; quia qui peccatum non fecit , pro nobis peccatum factus est . Sed haec sordida vestis est ei ab●ata , cum nostrae deleuit peccata : vt quia ille sordidis indutus est vestibus , nos resurgentes in eo , semper candida habeamus vestimenta ; Iesus hath filthie rayment put vpon him , because he that did no sinne was made sinne for vs. But this filthy rayment was taken from him , when he had cancelled our sinnes : that because he was attired in filthy rayment , we rising againe in him , may alwayes haue white garments vpon vs. That we , as Iacob , being cladde in the sweete smelling robes of our elder brother Christ , might bee accounted as a field , which the Lord hath blessed ; and so receiue the blessing of the birth-right in our elder brothers name . As the type is very pregnant to this purpose : whereupon Ambrose saith thus ; Iacob primogeniturae benedictionem obtinuit , veste fratris maioris natu indutus : fic vestis Christi optimum odorem spirat , &c. Iacob clothed in the garment of his elder brother , obtained the blessing of the birth-right : so the garment of Christ doth yeeld a fragrant smell , &c. And againe ; Quod Isaac odorem vestium olfecit , fortasse illud est , quia non operibus iustificamur , sed fide ; quoniam carnalis infirmitas operibus impedimento est : sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : That Isaac smelled the odour of the garments , haply it is to signifie , that we are not iustified by workes , but by faith : because carnall infirmity is an impediment to workes ; but the glory of faith doth shadow the errour of our workes , and procureth pardon of our sinnes . The conuert Prodigall had the fatte Calfe slaine for him , and the best robe put vpon him . Euery sinner is this Prodigall ; yea , that beleeuing repenting theefe hanging vpon the Crosse , as Saint Augustine compares them together . Iesus Christ is the fatte Calfe killed for vs ; his righteousnesse is that best robe put vpon vs. So St. Augustine applyeth it : Proferat hic pater stolam illam primam , induat filium immortalitate , quem secum videt in cruce pendentem : mactet vitulum saginatum , hominem illum susceptum , etiam pro latronibus crucifixum : Let the father bring forth that best robe , let him clothe his sonne with immortality , whom he seeth crucified with Christ : let him kill the fatte Calfe , that man , taken and crucified euen for theeues . And the ordinary Glosse saith : Adducite vitulam , id est , praedicate Christum , & mortem eius insinuate : Bring forth the fat Calfe , that is , preach Christ , and put men in minde of his death . Nor is that an obscure type of Christ clothing vs with his righteousnesse , which wee finde , Gen. 3. 21. where the Lord God doth make coates of skinnes , and therewith clotheth the man and the woman . No doubt of skinnes of beasts sacrificed ; types of Christ. The Scripture it selfe leades vs to this construction , so often mentioning the putting on of Christ : as Gal. 3. 26. 27. Being by faith in Iesus Christ made the children of God ; and such , ( saith the Apostle ) haue put on Christ. Now what is it to put on Christ , but to make him wholly ours ? As the king of Babel is said to put on Egypt , as a garment , in token that it was become wholly his , Ier. 43. 12. Christ standing before Pilate to be iudged , as he tooke the purity of our nature in his conception ; so now hee put on the impurity of our guilty persons in his condemnation . And by the way , behold here a great mystery : The sonne of God , not only in our innocent nature by assumption ; but in our guilty persons by imputation , stands before Pilate the Iudge , to bee sentenced by him . Why ? what if Christ had beene killed by any of the sundry attempts of the malicious Iewes , made vpon his person ; as by casting him headlong downe the steep Rocke , as once they made sure account of him , when they had him in the midst of them : yea & had laid hands on him , leading him to the brow of the hill ? No ; it was not possible , in regard of the purpose of Gods wisedome and iustice , destinating his sonne to such a death , as he must dye , as Luke 24. 26. that Christ could be so put to death , by all the power and malice of hell it selfe . For Gods wisedome so disposed , that the death of his son should be such , as might bee most effectuall to satisfie and appease his fathers wrath , and giue a beleeuer sure confidence in the day of iudgement , as St. Iohn speakes , 1. Ioh. 2. 28. Otherwise , if it had beene so , that Christ had been killed in any such tumultuous manner , or in hugger mugger , & not by a legall & iudiciall proceeding against him , how had his death secured vs from the terrour of Gods Tribunall ? Christ must dye ; but hee must first be sentenced and iudged to dye by a lawfull Iudge : And such was Pilate . For howsoeuer Pilate was a man , and so subiect to be led away with passion and affection , which as a bribe doth blinde the eyes euen of the wise , and peruerteth the wayes of iudgement ; yet a lawfull Iudge hee was , deputed and appointed for that Prouince by Caesar : yea , by a greater than Caesar , euen by God himselfe ; for euery earthly Iudge sustains the person of God himselfe , who is the Iudge of all the world : Therefore Iehoshaphat , in his charge to the Iudges whom he sent , said ; Take heed what you do : for ye iudge not for man , but for the Lord , who is with you in the iudgement . And such is the iudgement and sentence , which proceedeth from the mouth of an earthly Iudge , as that it is to be taken & receiued as the iudgement and sentence of God himself . As the wise man speakes from the mouth of the holy Ghost ; Many seeke the Rulers fauour : but euery mans iudgement commeth from the Lord. Euery mans iudgement ? Yes , euery mans iudgement . Nay more ( which is also there implyed ) euery iudgement whatsoeuer it bee , true or false , right or wrong , it proceedeth ( shall I say , from the Lord ? Yes : ) from the Lord. Euery mans iudgment cōmeth from the Lord : And yet many men cōplain that their cause is vniustly censur'd & sentenc'd by the iudge . But God is iust , & shal not he , the Iudge of all the world , do right ? doubtlesse he is most iust , and euen that iudgement which seemeth to vs most vniust , cōming from an earthly iudge : yet the same iudgement comming from God , is most iust . We will vse no other instance , but that iudgement of Pilate , passed vpon the Lord Iesus Christ. Iesus Christ the innocent Lambe of God , stands arraigned at the barre of Pilates iudgement-seate : many accusations are brought against him , but without any proofe at all . And the Iudge must goe secundum allegata & probata , according to the allegations and proofes , or else aequum licet statuerit , haud aequus fuit : though hee giues a iust sentence , yet himselfe is vniust . Well , the Iewes with much vehemencie of mortall malice , accusing Christ before Pilate , but all without proofe : Pilate knowing that of enuie the Iewes had deliuered him to him to bee condemned , acquits Christ as an innocent person , and that solemnely before them all . But the Iewes at length preuailing with their wicked importunities , Pilate contraprobata , passeth and pronounceth the sentence of condemnation vpon Christ , that hee should dye . A most vniust and wicked sentence , if we consider the person of the Iudge , Pilate , a man swayed by humane affections ( and especially feare of men , the bane of many a good cause ) who against his owne conscience , pronounced Christ guilty , and worthy of death , whom he knew for no other , but a most innocent person . But now , take mee this iudgement as proceeding from the tribunall of God , and we shall see it to bee most iust ; for in , or with Pilate , God sits vpon the Tribunall to iudge his owne Sonne . But God and Pilate passe the same sentence with a most different respect vpon Christ. For Christ here sustaines a two-fold person : his owne , which only Pilate looked vpon , not knowing any other ; and so Pilates sentence of death was most vniust : but Christ bore another person vpon him , to wit , our sinfull person , which God looking vpon , and finding him now in our stead , a guilty person by the imputation of our sinnes , being our suretie ; hee passeth the same sentence of death vpon him , that Pilate did , and yet Gods sentence is most iust . Yea , but God the iudge must goe also , Secundum allegata & probata , according to due allegations & true proofes : for , shall not the Iudge of all the world doe right ? But all the allegations and accusations brought against Christ , wanted proofe , yea they were most false . True. But consider Christ now as he stood in our person : so all the allegations & accusations brought against him were most true . In which respect , Christ at the hearing of them was silent , as guiltie persons who haue nothing to answer for themselues ; as he that wanted his wedding garment , was speechlesse : because Christ knew that hee stood there in our person . Against whom , what accusation of sinne can be produced , but may easily bee proued ? Christ was accused of two maine impieties , against God , and against the King , and the People ; as a peruerter , and traytor . All this wastrue ; for sustaining our person , standing as our surety , and vndertaking to discharge all our debts , what debt was so great , what sinne so grieuous , that hee now stood not charged withall , and was not as culpable of ? This made him to be numbred among transgressours , not common offenders , but transgressors , among criminall , yea capitall malefactors ; and for this very reason , euen Barabbas , a seditious murtherer is preferred before him . If Christ had not thus stood in our stead , beene iudged and condemned in our persons , he had neuer saued the Thiefe vpon the Crosse. And therefore as St. Ambrose saith , Nemo est qui possit excludi , quando receptus est Latro : There is none that can bee shut out , when the Thiefe is let in . And standing in our stead , if hee had not been formally and legally iudged , and so condemned , wee should neuer haue beene able to haue stood before Gods iudgement-seate . But now Christ being cast and condemned by a lawfull Iudge , ordained and appointed of God ; so that this iudgement was not mans iudgement , but Gods ; this giues a supersedeas , and a quietus est , to all true beleeuers , and penitent sinners , that they shall most assuredly stand innocent and righteous before Gods iudgement-seat , seeing their sins are already absolutely iudged and condemned . For , as Christ was legally condemned in our person : so shall wee be before Gods Tribunall acquitted and absolued , as iust and righteous in his person . For , Who shall now lay any thing to the charge of Gods chosen ? It is God that iustifieth , who shall condemne ? It is Christ that is dead . O singular vnspeakeable comfort to all true beleeuers ! The debt is discharged , and we are free . Christ is iudged , and we acquitted ; hee is condemned , and wee absolued ; his chastisement is our peace ; his stripes our healing . So that now being iustified by his bloud , wee shall bee saued from wrath through him . Now we may wich comfort and confidence , wait for the Sonne of God from heauen , whom God raised from the dead , euen Iesus , which hath deliuered vs from the wrath to come , as saith the Apostle . And all this , for that Christ in his owne person innocent , but in ours guilty , was iudged and condemned , euen by Gods owne iudgement , though by the mouth of a mortall man , yea an vniust , though a lawfull iudge . It is not therefore for nothing , that in our Creede we say , He suffered vnder Pontius Pilate . O happy suffering vnder Pontius Pilate ! But why vnder Pontius Pilate ? How comes Pontius Pilate in our Christian Creed ? Surely not for any honour due to his name , or to his person : but in memorie of his office and calling , as he was a Iudge , who passed sentence on the Lord Iesus Christ. This very article , wherein Pontius Pilate is mentioned , is a strong argument to perswade mee , that those who compiled this Creede , called the Apostles Creede , did it by the speciall instinct of the holy Ghost , And in this very Article doth this Creede exceede all other Creedes , sith it , of all the rest , expresseth the manner of Christs condemnation ; which being done by Pontius Pilate the Iudge , is the very life and soule of our iustification . I haue dwelt the longer vpon this point , as being a mysterie of rare and singular vse to the Church of God. I confesse I haue looked into sundry Catechists and Expositors vpon the Creede , but I haue not had the hap to meete with any to lead me thus to consider of this point of Christs suffering vnder Pontius Pilate as a lawfull Iudge : which seemeth to my poore iudgement , to bee as a secure roade and safe harbour , for all heauenly Merchants to anchor in : Although it be easie at the first sight , to take it rather as a history , than as a mysterie . Much lesse may we wonder at Popish writers , who in their deuoutest meditations set forth vpon the passion of Christ ( as Guiuara's mysteries of mount Caluary , and such like ) doe expresse more womanish passions and affections in condoling Christs sufferings ( like those daughters of Ierusalem , whose naturall teares Christ reproued in weeping for him , and would haue them turned into spirituall teares , in weeping for themselues ) than any masculine discretion in discerning the true cause & end of Christs sufferings , as that he was thus iudicially condemned in our persons , that so wee might stand guiltlesse before Gods iudgement seate . A mysterie altogether vnknowne to Pontifician spirits : as the Gospell is hid to them that are lost ; in whom the god of this world hath blinded the eyes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them , 2. Cor. 4. 4. Of this sort also is that viperous brood of the Socinians , who oppugning the doctrine of Christs satisfaction in our persons , are easily confuted and confounded by this very article of the Creed : whose madnesse is sufficiently discouered by Lubbertus , Ludouicus Lucius , and others ; so that they neede none other confutation : their arguments being but meere argutiae , no lesse futile , than seemingly subtile ; which as the hissings of the serpent , are to be hissed and whipped out of Christs schoole . Now the imputation of Christs obedience vnto vs to our iustification , is partly negatiue , and partly affirmatiue . Negatiue in the not imputing of sinne vnto vs ; whereof the Psalmist , and from him the Apostle , speaketh : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : blessed is the man to whom the Lord will not impute sinne . The reason of this not imputing our sins to vs , is because they were imputed to Christ , he being iudged and condemned for them : As Gal. 3. 13. Christ hath redeemed vs from the curse of the Law , being made a curse for vs. In this respect the Apostle makes a challenge in the behalfe of all Gods chosen : Who shall condemne them ? who shall lay any thing to their charge ? For if our sinnes be imputed to Christ , and he bore them vpon him , and discharged our debt ; then it cannot possibly bee , that they should be imputed to vs also , who beleeue in him . Also this ' not imputing our sinnes , includes in it an affirmatiue imputation , to wit , of the passiue obedience of Christ vnto vs : hee suffering for vs , whatsoeuer wee should haue suffered ; yea , euen eternall death it selfe , for as much as the Eternall suffered the nature of that death , though hee onely tasted of it , as the Apostle saith , Heb. 2. 9. yet he so tasted it , as that at once , as it were at one morsell , he wholly deuoured it , and swallowed it vp in victory : as 1. Cor. 17. 54. Secondly , Imputation affirmatiue , is the imputing of Christs actiue obedience and righteousnesse vnto vs ; wherein , as in most rich robes , we stand most gloriously arrayed in the presence of God. For as the Prophet saith ; To vs a childe is borne , to vs a sonne is giuen , &c. so that Christ is ours , as well in his birth and life , as in his death . And Esay saith againe , O Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes for vs , or in vs. This the Apostle also declareth ; Christ made himselfe of no reputation , and tooke vpon him the forme of a seruant , and was made in the likenesse of men : hee humbled himselfe , and became obedient vnto the death . Note , the Apostle speakes there of the whole and intire humiliation and obedience of Christ , continued throughout his whole life , euen vnto the death , the death of the Crosse. Yea Christs obedience to the death was an actiue obedience ; for , Passus est , quia voluit : the Apostle applies that of the 40. Psalm , Heb. 10 9. for Christ suffered willingly ; to show , that in his very suffering , his obedience was actiue . Now for whom did Christ become a seruant , become obedient , but for vs , men , who by disobedience had made our selues seruants , who were by creation Lords of the world ? So the Lord himselfe saith : For euen the Sonne of man came not to be ministred vnto , but to minister , and to giue his life a ransome for many . And againe , I am among you as one that serueth . Now for whom was Christ , in the condition of his life , a seruant ? For himselfe ? Not for himselfe , but for vs ; as himselfe saith : For their sakes I sanctifie my selfe , that they also might be sanctified through the truth , Ioh. 17. 19. So that the actiue obedience of Christ in his life , his holinesse , as of a seruant , is also imputed to vs : For how was hee a seruant in our person , but that hee might free vs from the condition of seruants ? That as the passiue obedience of Christ in his death remoued away from vs the ragges of our sins , the badge and band of our seruitude : So Christs actiue obedience in his life hath put vpon vs the most glorious libertie of our infranchisement and freedome ; his death hath cleansed vs , & his life hath clothed vs. These two therefore are in no sort to be diuided ; vnlesse we would bee content to haue our deliuerance from hel , separated from our inheritance in heauen , and still to bee subiect to the punishment of losse , though free from the punishment of sense ; like those infants , who dying vnbaptized , the Pontificians haue deuised to put them in a certain Limbus , or Hell , wherein they must suffer , though not the punishment of sense , yet the punishment of losse , as they say . But as this is a meere fiction and fable ; so is that other : it being as impossible for a man , ●uer to come to possesse the Kingdome of Heauen , without the imputation of Christs actiue obedience and righteousnesse , as without his passion imputed , euer to escape hell fire So that Christ cannot be diuided ; wee must haue him whole , or none . For it was necessary , that the actiue righteousnesse of Christ , should both goe before , and accompany his passiue obedience ; seeing , without the actiue , the passiue should haue been altogether vnprofitable : therefore they are ioyned together , Phil. 2. 7 8. that so his passiue , might seale vnto vs his actiue , and his actiue , sanctifie vnto vs his passiue ▪ Nay , was not his passiue obedience also actiue , by a voluntary offering vp of himselfe ? Was hee not obedient vnto the death ? Saith not Christ himselfe , Ioh. 10. 15. I lay downe my life for my sheepe , and vers . 17. Therefore doth my father loue me , because I lay downe my life , that I might take it againe : and vers . 18. No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and I haue power to take it againe . Christs passiue obedience therefore being it selfe also actiue , how can these two possibly bee separated and diuorced one from the other ? That as the passiue obedience of Christ hath freed vs from sinne , hell , death , and condemnation ; so the actiue obedience of his life , might restore vs vnto , & possesse vs in the perfect state of righteousnesse , life , saluation , and the Kingdome of heauen . Yea , these two are so vnseparable , as that the confluence of all the sweet streames of Christs actiue obedience in his life , haue a most sweete and comfortable influence , into the bitter sea of his passiue obedience in his death ; making it to bee a most perfect and intire sacrifice , the holinesse of Christs life sanctifying his death , and shewing him to bee that Lambe of God , without spot or blemish . So that we cannot be partakers of Christs passiue obedience , without his actiue ; lest hee proue vnto vs a lame and imperfect sacrifice . And therefore , the Apostle doth infold the affirmatiue imputation in the negatiue : saying , Euen as Dauid also described the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord will not impute sinne . Here is imputation of righteousnesse without workes , concurring with the not imputing of sinnes . For euen the passiue obedience of Christ , whereby our sinnes come not to bee imputed , had in it the holinesse and vertue of his actiue obedience throughout his whole life , hauing beene obedient vnto his death , that so the righteousnesse of his life also might be imputed vnto vs. Stella , vpon Luke , saith ; Omnes passiones Christi potius actionis nomine appellandae sunt , quam passiones . Christi martyrium , & crucis eius tormentum , nihil redemptioni nostrae prodessent , nisi actionem habuissent , quod est , velle flage●●ari , & velle crucifigi : All the passions or sufferings of Christ , are rather to bee called actions than passions . The martyrdome of Christ , and the torment of his Crosse , had auailed nothing to our redemption , if they had not had action ; which is , to be willing to be scourged , and willing to be crucified . He therefore that separates the actiue obedience of Christ in his life , from his passiue in his death , is like the man in the Gospell , whom when the vncleane spirit had cleane left , returned , and finding him as an house swept , with whited wals , but voide of the garnish of grace , he takes seuen other spirits worse than himselfe , makes with them his re-entry , and dwels there : so the last state of that man , is worse than the first . Such is he that seemes to be cleansed from his sinnes , and all his vncleannesse ( like a new swept house ) by acknowledging the righteousnesse of Christs passiue obedience in his death , imputed to him ; but neglecting , yea reiecting the righteousnesse of Christs actiue obedience in his life , as nothing pertaining to him in the point of iustification : but as though hee must haue a selfe-garnish , as of a whited wall , inherent in him , whereby to claime the kingdome of heauen , he becometh seuen times more vncleane than he was before , O neuer let Christs life and death be diuided , his actiue obedience & his passiue let euer go together ; lest if we let go the one , we lose both . Therefore giue me whole Christ , or none : both his death , that I may not dye for euer from him ; and his life , that I may liue for euer with him . The learned and godly Cardinall Contarenus , who liued in Luthers time , and writ soundly of iustification , saith well to this purpose : Omnis Christi iustitia attribuitur nobis , quicunque Christum induimus : The whole righteousnesse of Christ is attributed or imputed to vs , as many as haue put on Christ. For ( to conclude this in a word ) the redemption by Christ procureth two things vnto vs ; deliuerance from death , and the purchase of life . By his passiue obedience hee wrought the first , by his actiue the second : For properly the death of Christ was to free vs from death ; but the life of Christ to infeoffe vs in life . The condition of the first Adams life was , Doe this , and liue : the second Adam hath done it , that we might liue eternally ; eternally , not as Adam had the promise , here on earth : but in heauen . Hence it is , that as Iesus Christ descended into the state of death , to redeeme vs thence by his death : So hee came downe from heauen , that in the humility and obedience of his life on earth , he might exalt vs thither : whither ( else ) not euen Adams best obedience could euer haue brought him ; much lesse ours . Which may answer to a question , that here may be fitly moued . Quest. Whether the obedience of the whole Law of God , wrought by Christ for vs , is auaileable as to redeeme vs from the punishment of sinne , so to purchase vnto vs eternall life in heauen ? The reason of the question , is , because not the Law , if it had beene for euer perfectly fulfilled by Adam , had any promise of that eternall life , and immediate vision in heauen , but only of this life . Heauen is not within the Couenant of workes . Answ. True it is , that the fulfilling of the Law in it selfe simply considered , hath no proportion with that endlesse life aboue . For the first Adam was of the earth earthly ; and all his happinesse promised vpon the condition of keeping the Law , for ought is reuealed or can be demonstrated , was terrestriall . But now forasmuch as the Law is fulfilled by Christ , this obedience reacheth to a higher reward ( because there is a higher promise made ) than that of the first Adam ; Because Christ the second Adam is the Lord from heauen , the Eternal , whose Kingdom is not of this world , but of a better , a heauenly , whose house is not made with hands . So that his obedience to the Law in regard of his person , becomes a rich and inestimable purchase of that better Kingdome for vs. For as is the heauenly , such are they that are heauenly , to wit , the generation of God in and by Iesus Christ , 1 Cor. 15. 48. 49. 50. vide & Iohn 3. 13. No man ascendeth vp to heauen , but he &c. Thus haue we proued out of the holy Scriptures , how the formall cause of iustification , or that which giues a perfect being to our iustification , making vs perfectly iust in the sight of God , is the imputation of Christs righteousnesse vnto vs , and that euen of his whole righteousnesse , actiue in his life , and passiue in his death . And that the formall cause of our iustification is not within vs , but without vs , not inherent , but by imputation , may easily appeare from the maine difference betweene the first Couenant and the second . The first Couenant was that which was made with Adam in Paradise : Doe this , and liue : the second that made with man after his fal , Beleeue , and liue . So the first Couenant was of workes , the second of faith , the first , of an inherent righteousnesse of our owne : the second , of a righteousnesse without vs ; not our owne simply , but by relation , namely made ours , to wit , Christs righteousnesse , who of God is made vnto vs righteousnesse , called in Scriptures the righteousnesse which is of faith . Not to obserue and know this difference well , is the ready way to leade men into all errour of this mysterie of God. The Apostle doth notably set downe this difference between the first and second Couenant , as termes infinitely opposite , and admitting of no reconciliation , Rom. 10. 3. when hee saith , that the Iewes being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , haue not submitted themselues to the vnrighteousnesse of God. For Christ is the end of the Law for righteousnesse , to euery one that beleeueth . For Moses describeth the righteousnesse which is of the Law , that the man which doth those things , shall liue by them . But the righteousnesse which is of Faith , is to confesse with thy mouth the Lord Iesus , and to beleeue in thy heart , that God raised him from the dead , and thou shalt be saued . Also Rom. 11. 6. If it be by grace , it is no more of workes ; otherwise grace is no more grace : but if it bee of workes , then it is no more grace ; otherwise worke is no more worke . Also Rom. 4. the Apostle setting downe this same opposition betweene the Couenant of workes and of faith , saith on this wise , v. 2. &c. If Abraham were iustified by workes , he hath whereof to glory , but not before God. For , what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse . Now to him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man , to whom the Lord will not impute sinne . What clearer Testimonies ? Yea , this did God himselfe teach vs not obscurely by his own act , Gen. 3. For when Adam had forfeited the first Couenant , which was of workes , made with him in Paradise before his fall , and after his fall had made with him another Couenant , to wit , of faith in Christ , the promised seede of the woman : What doth God thereupon ? Hee shuts man out of Paradise , and from the Tree of life , lest putting forth his hand , hee should take of it , and liue for euer . What is meant hereby ? Paradise was not only the place , but also did signifie the happy condition of Adams blessednesse , which he was to enioy in his innocencie : the Tree of life was a sacrament and symbol of life , appointed as a speciall meanes to preserue man from dying , or decaying in his naturall strength , so long as he continued in his obedience . But by disobedience hee forfeited the Couenant , brake the condition , lost his former happinesse , and was depriued of the meanes of that life , wherein hee should haue liued for euer vpon earth . Now God shutting him out from the earthly Paradise , the place of earthly blisse , and from the Tree of life , the sacrament and symbol of immortalitie , and hauing shewed vnto him another Tree of life in the middest of the Paradise of God , to wit , Iesus Christ , who is very God and eternall life ; which whosoeuer by reaching out the hand of Faith , eateth of , shall liue for euer God ( I say ) doth hereby plainely teach vs , that in attaining to the heauenly Paradise by the Tree of life Iesus Christ , wee must not haue any more to doe with the things pertaining to the first Couenant , now altogether forfeited ; and from which Adam and his posteritie is for euer banished , neuer to returne or intermeddle there any more , Gen. 3 , 22. 23. 24. Therefore to teach , and beleeue , the doctrine of an inherent righteousnesse , whereby to attaine eternall life , is euen as it were in despite of God , and of his holy Angels the Cherubims , keeping the way of the Tree of life , to reuiue the old Couenant of workes againe , and with the hand of the body , to wit , good workes , reach out to take of the tree of life . This is a Babylonish confounding of the two Couenants , which stand vpon such irreconcileable termes of difference . Is there no more difference betweene , Do this , and liue : and , Beleeue , and liue ? betweene mans owne righteousnesse , and Gods righteousnesse , the establishing of the one , being the abolishing of the other ? Nor is it to purpose , that these Babylonians alledge , that they ascribe their inherent righteousnesse to God , as the author of it , and by whom it is infused into them . Adam in his purest naturals could say no lesse , but that all his inherent righteousnesse was the gift of God : for what had he , that he had not receiued ? Therefore the maine point of difference betweene the righteousnesse of the first Couenant , and of the second , is in this , That the one was inherent , and within a man , the other imputed , and without a man. Otherwise , what reall difference can bee imagined to be betweene them ? the difference chiefly consisting in a direct opposition . Nor will they difference these two Couenants of righteousnesse in regard of nature and grace , lest they should offend their Thomas Aquinas , who alloweth to the first Adam originall righteousnesse , consisting ( as hee saith ) in a supernaturall grace , or that which they call Gratia gratum faciens , the chief grace of all . Aqu. 1. q. 95. 1. & q. 100 ibid. Although Aquinas in so saying , plainely sheweth his ignorance in the difference betweene the first and second Adam . For that grace which he saith was giuen to Adam , was neuer giuen , till Iesus Christ was reuealed , who was the onely fountaine of this grace , Iohn 1. 17. Now let vs see what iudgement the ancient Fathers of the Church are of in this point . Wherein when wee come to Fathers , the Pontificians cast vp their caps in triumph , as if the field were theirs . Hence it is that the Trent Fathers had such a hard conceit of the very word Imputation , that they desired it should be quite cashiered and cancelled , as a word neuer vsed of the ancient Fathers : although as the Historie there saith , that the termes of communication , participation , diffusion , deriuation , application , computation , & coniunction , are familiar enough with them . Others were of opinion , that seeing the thing it selfe was euident enough , there needed no quarrell about the word , especially , seeing by this word the same is precisely meant , that is expressed in other words . And though Imputation be not found vsed of all the Fathers , nor so frequently , yet of some it is , namely , of Bernard in his 109. Epistle . Vega also did affirme , That that word , though it be not found in the Scriptures , yet that it is a very proper Latine word ; and that the righteousnes of Christ may most truly be said , to be imputed to mankind for merit and satisfaction , and alwaies to be imputed to all that are iustified , satisfying for their own sins : but to be imputed to them , as if it were their owne , hee approued not . Whereunto , when it was obiected what St. Thomas was wont to say , That the passion of Christ for the remission of sinnes , was so communicated to him that is baptized , as if himselfe had vndergone it , or had suffered death : there was sharpe and long contention about his words . The Master of the Eremites was of opinion , that in the Sacrament of Baptisme Christs righteousnesse was imputed , because in all , and euery respect , it is communicated : but not in Penance , wherein our satisfaction also is required . Soto confessed , that the terme of Imputation was very popular and plausible , as which seemeth at the first blush , to ascribe all to Christ ; yet in regard of those consequences which the Lutherans draw thence , he alwaies had it in suspition , as we touched before . Of which sort are , That the onely imputation of Christs righteousnesse is sufficient , and no inherent required ; that Sacraments conferre no grace ; that , together with the sinne , the whole punishment was so abolished , that there was no place left for satisfaction ; that all the faithfull were equals in grace , righteousnesse , and glory ; whence was collected that execrable blasphemy , that all were equally iust with the blessed Virgin. Which words ( saith the History ) made that word so edious to the mindes of the hearers , that they were most propense , and bent to damne it for hereticall , notwithstanding strong reasons were alledged to the contrary . These altercations and bickerings amongst the Diuines , flowed chiefely from the immoderate affection of each to that Sect , to which hee had addicted himselfe . Thus the History . But come wee to the Fathers : among whom , though wee finde not the word Imputation precisely , yet the thing it imports , we finde expressely ; according to the opinion of some in the Councell , mentioned but now , saying : That seeing the thing it selfe was cleare enough , there needed no quarrell about the words ; especially seeing by this word , the same is precisely meant , that is expressed in other words . And by the way , Andreas Vega triumpheth greatly , that among all the Fathers , hee cannot finde the word Imputation ; as neither in the Scriptures , that Christs righteousnesse is imputed to vs vnto righteousnesse : although he confesse the word Imputation to be there vsed , as , faith imputed for righteousnesse , and sinne not imputed . And ( saith hee ) the ancient Doctors of the Church , before Bernard , were contented for this purpose to vse the words of communication , of participation , application , copulation , coniunction : but neuer the word Imputation , as that Christs righteousnesse were so imputed to vs , as if it were made ours . But those Authors , and authorities which he alledgeth , doe speake very significantly to the purpose , to confirme this doctrine of imputation . As first St. Augustine : Communicatio passionum Christi , virtus tua erit ; The communication of the sufferings of Christ , is thy vertue . And to passe by others , Thomas Aquinas saith : Omni baptizato communicatur passio Christi in remissionem , ac si ipse passus & mortuus esset : The passion of Christ is communicated to euery one baptized for remission of sins , as if he himself had suffered & dyed . And againe , as the same Vega alledgeth him : Poena passionis Christi communicatur baptizato , in quantum fit membrum Christi , ac si ipse poenam illam sustinuisset : The punishment of the passion of Christ is communicated to him that is baptized , in as much as he is made a member of Christ , as if he himselfe had sustained the same punishment . And yet ( saith Vega ) neither there , nor elsewhere , to my remembrance , doth hee say , that the punishments of the passion of Christ are imputed to vs , as if they were our owne . And perhaps ( saith hee ) it came to passe by the instinct and prouidence of the holy Ghost , that the Ancients neuer in this case vsed the word Imputation , lest the Heretickes might seeme to haue taken from them the hint and occasion of their errours . So Vega. Or rather , do not Pontificians euen wilfully make it an occasion , of confirming themselues in this their heresie , while they will rather beleeue , what they finde men haue precisely said , than cleaue to that , which God himselfe in his Word hath so expressely defined ; as neither Rome is named in Scripture for the Whore of Babylon , nor the Pope for the man of sinne . But in the meane time , let any indifferent man iudge , what more could haue beene expressed by the word Imputation , than they haue done by the word Communication ( whom Vega hath quoted ) to shew how thereby the righteousnesse of Christ is made wholly ours , his sufferings our sufferings , as if we our selues had suffered . But yet let vs see a little further into the language of the Fathers , concerning this point . Onely by the way , seeing Vega cannot finde the word Imputation once mentioned among the ancient Fathers , let him looke but St. Augustines Epist. 106. to Bonifacius , or as some copies haue it , to Paulinus , and there hee shall finde these words : Cur meritis praeueniri gratia perhibetur , quae gratia non esset , si secundum meritum imputaretur : Why is grace said to be preuented by merits , which should not be grace , if it were imputed according to merit . Yea , how often doth Augustine mention the Apostles words , where he saith ; Fides imputaretur ad iustitiam : Faith is imputed vnto righteousnesse ? But let vs contend not so much for the word ; as for the thing it selfe , which wee shall finde the Fathers to abound in . St. Ambrose writing vpon the 39. Psalme , saith ; Totus ex persona Christi iste Psalmus est : Iustitiam meam dicit , licet non arroganter & homo dicere possit Iustitiam suam , qui Deo credit , & fidem suam sibi reputar● ad iustitiam confitetur : This whole Psalme is of the person of Christ ; therefore hee saith , My righteousnesse ; though also a man that beleeues in God , and confesseth that his faith is reputed to him for righteousnesse , may without arrogancy say , his righteousnesse . Now although Ambrose say ( speaking of Christ ) Iustitiam meam , in stead of Iustitiam tuam ( as it is in the originall , and also in the vulgar Latine , he following some other copy ) yet hereby wee may see his vnderstanding in the mysterie of Christ ; namely , how Christs righteousnesse comes to bee our righteousnesse , our faith being imputed to vs for righteousnesse , as the Scripture saith . Sauing that Ambrose vseth the word Reputing , for Imputing ; differing very little in the sound , but nothing at all in the sense . The same Ambrose writing vpon the Epistle to the Galatians , where hee opposeth the righteousnesse of the Law , and that of Christ one against the other , vpon these words : for if there had beene a Law giuen , which could haue giuen life , verily , righteousnesse had beene by the Law : saith , Iustitiam hanc dicit , quae apud Deum imputatur iustitia , id est , fidei ; quia & lex habuit iustitiam , sed ad praesens , quia non iustificaret apud Deum : remittere enim peccata non potuit , vt de peccatoribus faceret iustos ; he saith , that righteousnesse , which of God is imputed ; to wit , the righteousnesse of faith : sith the Law also had a kinde of righteousnesse , but temporary , that could not iustifie with God : for it could not forgiue sinnes , and so of sinners make men to bee iust . So that here is another ancient Father , vsing the very word Imputation . And a little after , vpon these words ; As many as haue beene baptized into Iesus Christ , haue put on Christ : saith , Hoc dicit , quia credentes , dum immutantur , Christum induunt , quando hoc appellantur , quod credunt : This he saith , because beleeuers , while they are changed , doe put on Christ , when they are called that , which they beleeue . So that by St. Ambrose his doctrine , our iustification is by imputation of grace by faith , in the putting on of Christ. And St. Austine , besides the former alledged place , where he defineth iustification to be a making of one iust , by accounting him so , or by deputing & reckoning him iust : saith , in Psa. 32. Nolo vos interrogare de iustitia vestra ; sortassis autem nemo vestrum audeat mihi respondere , iustus sum : sed interrogo vos de fide vestra . Sicut nemo vestrum audet dicere , Iustus sum ; sic nemo non audet dicere , Fidelis sum . Nondum quaero , quid viuas : sed quaero , quid credas ? responsuruses , credere te in Christum . Non audisti Apostolum , Iustus ex fide viuit ? fides tua , iustitia tua : I will not aske you of your righteousnesse ; for haply none of you dare answer me , I am righteous : but I aske you of your faith . As none of you dare say , I am iust ; so you dare not but say , I am a beleeuer . I demand not yet , how thou liuest : but how thou beleeuest ? thou wilt answer me , thou beleeuest in Christ. Hast thou not heard the Apostle , The iust shall liue by faith ? Thy faith is thy righteousnesse . And vpon the 30. Psalme , the same Father doth further cleare his minde touching imputatiue righteousnesse , vpon these words of the Psalme ; Rid mee , and deliuer mee in thy righteousnesse : Nam si attendas ad iustitiam meam , damnas me . In tua iustitia ●rue me : est enim iustitia Dei , quae & nostra fit , cum donatur nobis . Ideo autem Dei iustitia dicitur , ne homo se putet à seipso habere iustitiam : For if thou lookest vpon my righteousnesse , thou condemnest mee . In thy righteousnesse deliuer me ; for it is the righteousnesse of God , which is made also ours , when it is giuen vnto vs. And therefore is it called Gods righteousnesse , lest man should thinke that he hath righteousnesse of himselfe . Now what righteousnesse doth this holy man meane here ? The righteousnesse of God made ours by infusion of grace into vs ? So , I know , the Pontificians would be ready to interpret this place . But let St. Augustine be his owne interpreter , who addeth in the very next words : Sic enim dicit Apostolus Paulus ; Credenti in eum , qui iustificat impium : So saith the Apostle Paul ; To him that beleeueth in him , that iustifieth the vngodly . Quid est , Qui iustificat impium ? Qui ex impio facit iustum : deputatur sides eius ad iustitiam : What is that , Which iustifieth the vngodly ? Who of vngodly and wicked makes iust : his faith is deputed for righteousnesse . Yea , this holy man , is so farre from ascribing the least part of iustification to any inherent righteousnesse in vs , as that he excludes euen faith it selfe , as it is a worke , from being any meritorious cause of our iustification . For elsewhere speaking of Gods election and vocation , of grace , and not of workes , alledging the examples of lacob and Esau ; the one loued , the other hated , euen in the wombe , before either of them had done good or euill , &c. that the election of God might stand , not of workes , &c. Si autem verum est , quod non ex operibus ; & inde hoc probat , quia de nondum natis , nondumque aliquid operatis dictum est : vnde nec ex side , quae in nondum natis similiter nondum erat : And if it be true , that it is not of works ; and from thence he proues it , because it was said of them before they were borne , and before they had done any thing : whereupon , neither was it in respect of faith , which likewise ( as a worke ) was not as yet in them , being yet vnborne . And againe ; Iustificati gratis per gratiam ipsius , ne fides ipsa superba sit . Nec dicat sibi quis , si ex fide , quomodo gratis ? quod enim fides meretur , cur non potius redditur , quàm donatur ? Non dicat ista homo fidelis ; quia cum dixerit , vt merear iustificationem , habeo fidem : respondetur ei , Quid enim habes , quod non accepisti ? Being iustified freely by his grace , lest faith it selfe should be proud . Nor let any man say to himselfe , if it be of faith , how is it freely ? for that which faith meriteth , why is it not rather rendred as due , than freely giuen ? Let no beleeuer speake thus : for when he shall say , I haue faith , that I may merit iustification ; it is answered him , For what hast thou , that thou hast not receiued ? Thus this holy man disclaimes all merit of workes in vs ; yea euen of faith it selfe , though it bee the instrument to apply the righteousnesse of God in Christ vnto vs , whereby we are truely iustified . And it stands with good reason : For faith iustifieth not by vertue of the act of beleeuing , but as the instrument , in applying the obiect , which is Christ. As the hand is said to heale , onely by applying the medicine ; or to inrich , by receiuing a treasure ; or to feed , by putting meat into the mouth : as we say , a childe is fed with a spoone , when the milke onely feedeth . So faith , by applying Christ , the true balme , healeth : by receiuing Christ , the true treasure , inricheth : by conuaying Christ , the true bread and water of life , feedeth the soule . St. Augustine also in his first Sermon vpon the 70. Psalme , saith : In eum credo , qui iustificat impium , vt deputetur sides mea ad iustitiam : I beleeue in him that iustifieth the vngodly , that my faith may be deputed ( hee comes very neare Imputed ) for righteousnesse . It would fill a large volume , to set downe the Tracts and sayings of this holy Father , to this purpose , seeing all his workes are euery where perfumed with this most sweet and Catholicke doctrine of iustification , through the righteousnesse of Christ imputed to vs ; not for any grace inherent in vs , though it be the gift of God , bestowed on vs for Christs sake . I will onely adde one or two sayings more of this holy man. Per fidem induendo Christum omnes fiunt filij ; non natura , sicut vnicus Filius : sed filij fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat , vt Christum induti sint , qui in eum crediderunt : & ideo filij Dei , fratresque eius Mediatoris effecti sunt : In putting on Christ by faith , all are made sonnes ; not sonnes by nature , as is the onely begotten Sonne , but they are made sonnes , by the participation of wisedome , being prepared and performed by the faith of the Mediator ; which grace of faith hee now calleth a clothing or putting on ; so that they haue put on Christ , that haue beleeued in him : and therefore they are made the sonnes of God , and brethren of the Mediator . What plainer words could this holy Father haue vsed to expresse the nature of iustification , in the imputatiue righteousnesse of Christ , than by calling imputation a participation of Christ , by the meanes of faith ? in which respect , hee calleth faith a putting on , because thereby Christ , with all his righteousnesse , is put vpon vs , and so wee are made the sonnes of God. Iustin Martyr saith : Quid aliud peccata nostra potuisset tegere , quàm Christi iustitia ? O beneficia expectationem omnem exuperantia ! vt iniquitas quidem multorum , in vno iusto abscondatur ; iustitia autem vnius faciat , vt multi iniusti pro iustis habeantur : What else could haue couered our sinnes , but Christs righteousnesse ? O blessings exceeding all expectation ! that the iniquity of many should bee couered in one righteous person : and that the righteousnesse of one should cause , that many vniust , should be accounted iust . And of later times , deuout Bernard : Mor● in Christi morte fugatur , & Christi nobis iustitia imputatur : Death is vanquished in Christs death , and Christs righteousnesse is imputed to vs. And againe : Qui nostram & induit carnem , & subijt mortem , putas , suam nobis negabit iustitiam ? voluntariè incarnatus , voluntariè passus , voluntariè crucifixus , solam à nobis retinebit iustitiam ? Christus peccati meritum tulit , suam nobis donando iustitiam : Hee that both tooke vpon him our flesh , and vndertooke death , will hee , trow you , denie vs his righteousnesse ? voluntarily incarnate , voluntarily suffering , voluntarily crucified , will hee keepe from vs his onely righteousnesse ? And writing to Innocentius , he saith : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt : vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that was indebted , and man that paid it . For if one died for all , then were all dead : to the end , that the satisfaction of one should be imputed to all , euen as he alone bore the sinnes of all . Ambrose also vpon these words of the Apostle ; Christ was made a curse for vs , as it is written , Cursed is euery one that hangeth on tree ; saith : Non ille maledictus , sed in te maledictus : Christ was not accursed , but in thee was hee accursed . lust so are we in him blessed . Saint Cyril also vpon these words of Esay ; The Deliuerer shall come forth of Sion , and shal turn away iniquities from Iacob , &c. concludes thus , from Rom. 10 10. For with the heart , &c. With the heart , saith he , man beleeueth to righteousness , & with the mouth confession is made to saluation . We haue therefore receiued of God the word of faith , and confession . Which word bringeth saluation , and procureth righteousnesse : For Christ doth so iustifie the vngodly , that hee proclaimeth ; Behold , I haue remoued thine iniquities as a cloud , and thy sinnes as a mist. For this word of faith shall be for euer in vs , and shall neuer cease from our mouth ; but wee shall transmit and conuay it , euen vnto posterity . For thus also shall posterity be iustified : For if Christ bee for euer both God and Lord , the confession of this his faith , shall neuer faile with those , who haue acknowledged his appearing . So Cyril . This therefore was among the ancient Fathers of the Church , and they haue sent it downe to vs their posterity , as the Catholicke faith to bee confessed of all Gods children , vntill the appearing of Iesus Christ , that our iustification stands in the merits of Christ , and the mercies of God , in the remission of our sinnes , and the not imputing them vnto vs. But the Trent-Fathers , and the Church of Rome , as being not the legitimate posterity , but the bastard brood , ( falsly pretending from those holy Fathers ) disclaime this Catholick faith , concerning iustification in the remission of sinnes ( which God in the forenamed place of Esay , cals his new Couenant , or Testament ) and doth anathematize and curse to the pit of hell , all those , that haue , or shall place our iustification in the onely imputation of Christs righteousnesse , or in the remission of sinnes , without our inherent righteousnesse ; as appeareth in the former Chapter . What needes more testimony in such a cloud of witnesses ? Among all which , not a word of any inherent righteousnesse , not a word of infusion of grace , not a word of hope and charity ioyned with faith , as equally concurring , much lesse precurring and out-stripping faith , in the worke of iustification : not a word of imputation so to bee vnderstood , as if Christ did therefore merit , that we might haue grace inherent , or of our owne , whereby to bee iustified in Gods sight . Although true it is , that the same ancient Fathers doe often call our inherent righteousnesse , which is our sanctification , by the name of iustification ; but they neuer say , that hereby we are iustified in the sight of God. In a word , the consideration of the true difference , betweene the first couenant and the second , doth easily conclude the truth of this doctrine . The first couenant made with Adam in Paradise , was the couenant of workes ; Doe this and liue : but the second couenant opposite to that , is of grace ; Beleeue and liue : as the Apostle doth notably oppose faith against workes in our iustification . Therefore vnlesse wee would bring man againe into the estate of Adam , in his earthly Paradise , before his fall , and so shut out Christ the second Adam : to pleade iustification by workes is a monstrous drea●●e . Therefore it was not for nothing , that our first Parents were banished out of that earthly Paradise ; typically to teach them , that now they had no more to do with that first condition of their creation , the happinesse whereof , depended vpon the couenant of workes : but now they must seek a new Paradise that is , a heauenly , and that by a new and liuing way ; to wit , by faith in Christ : which is that couenant of grace , opposite to the couenant of workes . So opposite , that , as the Apostle saith , If it be of grace , then it is no more of workes ; otherwise grace is no more grace . But if it bee of workes , then is it no more grace ; otherwise worke is no more worke , Rom. 11. 6. CHAP. VI. Of the instrumentall cause of iustification ; and first of the Romane Catholicke doctrine herein . THE Councell of Trentputs no other instrumentall cause of iustification , but the Sacrament of Baptisme ; which ( saith she ) is the instrument of faith , without which faith , no man could euer obtaine iustification . Where notwithstanding , shee would seeme not altogether to exclude faith , as a party-instrument . But because Baptisme is so vnderstood as an instrumentall cause , as will require rather a particular discourse by it selfe ; wee will shew here what allowance they giue to faith in iustification . That which the Pontificians ascribe to faith in the worke of iustification , is either , that it is a worke of grace , preparing and disposing a man to receiue the grace of iustification ( as being the beginning of other graces , and going before iustification , as appeareth out of the Trent Councell , Ses. 6. cap. 8. ) or else that it is a grace , concurring with other graces infused and inherent ; as hope , and charity , and such like , by which ioyntly a man comes to be iustified : otherwise , they allow faith no hand at all in iustification ; As may appeare in the Councell of Trent , the sixth Session , the ninth and eleuenth Canons : Si quis dixerit , sola fide impium iustificari , &c. If any man shall say , that a sinner is iustified by faith alone , &c. And if any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sinnes , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or also , that the grace whereby we are iustified , is onely the fauour of God , let him bee Anathema , or accursed . Whereupon , Vega in his glosse vpon this place , sets this downe for his prime conclusion : Certissima fide est tenendum , fidem solam absque operibus alijs , neque satis esse ad iustificationem acquirendam , neque ad tenendam acquifitam : Wee are to hold by a most certaine beliefe , that faith alone , without other workes , is neither sufficient to procure iustification , nor being procured , to preserue it . And what those other workes bee , hee telleth vs , to wit ; first , Baptisme ; secondly , the Eucharist or the Masse ; thirdly , Penance ; fourthly , Confession and Absolution ; fiftly , the keeping of the Commandements , &c. And againe : Multipliciter posse hominem iustificari , & prima quidem , ac communior magisque protrita via est per poenitentiam : secunda dilectio Dei super omnia , &c. Wee say , that a man may be iustified many waies . The first , and more common beaten way , is by penance : the second , by the loue of God aboue all : the third , by martyrdome : the fourth , by prayer ( no doubt so many Pater-nosters , and Aue-maries vpon beades , and obseruing Cann●nicall houres ) the fift , by the Sacraments of the Church ; and especially , by Baptisme , Penance , and the Eucharist . Penance , you must note , is in great request in the worke of iustification , being here againe repeated and rancked in the middest , betweene Baptisme and the Eucharist , because in Penance there is not onely Confession , to know what is in the conscience , but satisfaction , to tell what is in a mans purse , if hee will deale by commutation . And in the last place , Probabilis est etiam sexta , vt videtur , via , nempe per fidem : It seemeth also probable , that there is a fixt way , namely by Faith. But this way of faith comes lag in the reare , and it is but probable neyther , nay it doth but seeme probable . The other wayes therefore are their common high-wayes of iustification : this of Faith is onely a way of sufferance , and that in some case of Necessitie ; yet with speciall restriction too , as iustifying a man onely from originall sinne , as Vega there addeth : Videtur enim probabile , &c. For it seemeth probable , that if a man be infected only with originall sinne , and so soone as he should come to the vse of reason , hauing heard the preaching of faith , and seene miracles to confirme it , should be willing to receiue it for the sauing of his soule : by this onely , that he giues credit vnto it , hee should be iustified , and haue his originall sinne pardoned . But here , mee thinkes , Vega forgets himselfe in two things : first , that he puts faith in the last place , which elsewhere he puts in the first . Secondly , that he attributes that to faith , to wit , the taking away of original sinne , which eyther was taken away before in the baptized , or if the party were not yet baptized , Faith is not sufficient to iustifie him from originall sinne without Baptisme , eyther in facto , or in voto , in deed , or in desire : Yea , in the conclusion he saith peremptorily , Non fides , sed poenitentia primas partes tenet in reconciliatione peccatoris : Not faith , but penance hath the chiefe place in the reconciliation of a sinner . For ( saith hee ) Penance is the immediate cause , or immediate disposition : and as it seemeth , sufficient with Gods grace , to our iustification ; yea , it perfecteth and consummateth our iustification . But Faith is not such a neer disposition to iustification , and it remaineth in sinners , and our iustification is but as it were initiated by it . It is euident therefore , that the most potent cause of our iustification , is penance , and therefore that we are iustified , it is to be imputed to it , and not to faith . So he . Nay such is the Pontifician hatred against Faith , that Vega , Trents Interpreter , denyes euen Faith , that is formed by grace and charity ( as they say ) to bee sufficient to iustification . As he saith , Quamuis eo ipso , quod aliquis per fidem iustificetur , fiat fides illius formata , tamen non sequitur , quod per eam , vt formatam , acquiratur iustitia . Et ideo neque debent loca , quae tribuunt iustitiam fidei , restringi ad fidem formaetam : Although a mans iustification by Faith implyeth that his Faith is formed ( to wit a true Faith ) yet it followeth not , that by it , as it is formed , righteousnesse is obtained . And therefore neyther those places , which attribute righteousnesse to Faith , ought to bee restrained to true Faith , or Faith that is formed . Such a hard conceit haue the Pontificians of Faith , formed or vnformed . But now forasmuch as the Scriptures doe euery where ascribe so much to faith in the point of iustification : how doe they answer the Scriptures in this point ? Surely Vega , according to his rare dexteritite , vndertakes that taske too , & produceth fiue reasons , why the Apostle hath done most prudently , oftner to attribute iustification to faith , than to any other vertue . The first is , Because faith is the foundation , and fountaine , the prime cause , and roote of our saluation : which ( saith he ) St. Augustine hath shewed in his Booke of the Predestination of Saints ; alledging Cornelius for an example , whose Prayer and Ames-deeds were done in faith , that by them ( saith Vega ) he might be brought to the Faith of Christ. Now note here , I pray you , a notable tricke of legier-demain in this Tridentine Champion , who was of one spirit with that Councell . For , doth he giue these titles to faith , calling it with the Councell , the fountaine , and foundation , the roote , and originall of our saluation , for any good will hee beares faith , or that herein he preferres it before other graces ? Nothing lesse . For a little before , hee had giuen faith such a blow , and that with Aristotles philosophicall fist , as that hee hath made this very foundation to stagger againe . Plus enim quam omnia &c. For ( saith he ) this is of more weight , than all that are brought for the commendation of faith towards God : that we are more straitly vnited to him by our louing of him , and by sorrow for offending of him , and a purpose to our vtmost endeauour to please him for the time to come ; then we are vnited by faith . Which being the formost in our iustification , it comes hindmost , and furthest off from perfection : according to that axiome in Philosophy , Priora generatione , posteriora perfectione : The first in generation , the last in perfection . But passe wee to his second reason , which is much like the former , Because ( saith he ) all our workes which concurre to iustification , haue their meritorious force from faith , and faith from none else besides . Thirdly , Therefore is our saluation fitly attributed to faith , because there is no stronger cause to moue a sinner to those things , which on his part are requisite to his iustification . Fourthly , It was conuenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our iustification vnto faith . Indeede Vega's copie hath sanctification haply mis-printed ; sauing that they confound iustification and sanctification together . But why so commonly impute iustification to Faith ? namely , because ( forsooth ) the Apostles had to doe with sundry sects , and therefore were so to attemper their exhortations , as to draw them from their sect , to the Christian Faith. Nor is it lawfull ( saith Vega ) hence to inferre , that there are no other things better , than those , which are more often commended . So by this reason we are to vnderstand , that the doctrine of iustification by Faith , so often commended , and preached by the Apostles in their Epistles , was not therefore so much and so often pressed and preached , as if it were the best doctrine , but that other doctrines , according to Vega's estimate , might be better : but as if the Apostles only temporized with those times , and persons with whom they had to doe . As if it appertained not to all Abrahams seede by promise , to whose Faith righteousnesse was imputed : nor was it written ( saith the Apostle ) for him onely , that it was imputed to him ; but for vs also , to whom it shall be imputed , if we beleeue on him , that raised vp Iesus our Lord from the dead . Therefore it is by Faith , that it might bee by grace , to the end the promise might bee sure to all the seede , both Iewes and Gentiles , which walke in the steps of that Faith of our Father Abraham . O Vega , be not so impiously iniurious , yea sacrilegious , to rob vs of the inheritance of our Faith , vnder a colour , as if iustification by Faith had beene a temporary purchase , and merchandize for those Apostolicall times ; and as if now the intaile were quite cut off from Abrahams race . Or if yee Pontificians will bee such malignant enemies to iustifying Faith , whereby Abraham and all his seede are , and shall bee iustified to the worlds end ; then confesse your selues to bee quite cut off from being Abrahams seede . His fift reason why iustification is most commonly ascribed to faith , is , because Faith is that only disposition , to which among all our workes , it might principally bee attributed , without perill of our pride , and the iniurie and derogation of Gods grace . For , seeing faith is the gift of God , and a kinde of testimony of Gods grace towards vs , in as much as it is attributed to our faith , it is attributed to the grace and mercy of God , and not to our strength , that no flesh shall glory in his presence . But why then , Vega , do you teach the doctrine of iustification another way , and the onely way to puffe men vp with pride , and so to empty them of all grace ? As Bernard saith , Non est qu● gratia intret , vbi iam meritum occupauit : Grace findes no way to enter , where merit hath already taken vp the roome . And againe , Deest gratiae , quicquid meritis deputas : That is detracted from grace , whatsoeuer is imputed to merits . Dost thou commend the admirable wisedome of God , in teaching man to ascribe the iustification of Faith to the mercy and glory of God ? and yet dost thou adde iustification of thine owne workes , to robbe God of his glorie , and thy selfe of all grace , puffing vp thy selfe with pride in steade thereof ? But leaue we these puddles of errour , and come we to the Chrystall fountaines of Christs truth . CHAP. VII . The Catholike Faith , of the Doctrine of Faith , as the sole immediate Instrument to apprehend and apply the righteousnesse of Christ imputed to vs to our Iustification , as beeing the effectuall meane of our vnion with him . HAuing seene what credit Faith carryeth among the Pontificians , in the work of Iustification , which at the best , is allowed no more but eyther to dispose and make a man the more apt ( & that also with the helpe of other disposing graces ) to receiue Iustification ; which notwithstanding for all his Faith , he may faile , and come short of : or else , to come in for a share , ( but must be content with the least share , or none at all ) among other graces , as Charity , Penance , Martyrdome , and such like ; all which take place of Faith in Iustification : Let vs now come to take an estimate of Faith according to the standard of Catholike Doctrine , weighing it in the most vnpartiall ballance of the Sanctuary . Nor doe we purpose in this place to speake particularly , and punctually of the propertie and kinde of Faith , whereby a man is said to be iustified ; as referring that to the more proper place : but wee will content our selues so to speake of faith here in generall , as the only immediate instrumentall cause in vs , whereby we come to bee made righteous in the sight of God. For , as our Iustification is by the Imputation of Christ , and his righteousnesse vnto vs : so the only instrumentall meane comming betweene , to apply , and effectually to worke this imputation of Christ to vs , is the act of beleeuing ; which is the property of Faith. As Augustine saith , Fidelis est à fide , fides à credendo : A beleeuer hath his name of Faith , and Faith of beleeuing . As the Apostle saith , With the heart man beleeueth to righteousnesse . Faith is the hand of the soule , which applyes the sacrifice of Christ for sinne . It is the hand that puts on the Robe of the righteousnesse of Christ our elder brother vpon vs , by the sweete smell whereof God being well pleased , bestoweth the blessing of heauen and earth vpon vs , of grace , and glorie , and all . Yea , faith hath another singular propertie , that it is as it were the ligament , or sinew , which fasteneth and vniteth euery faithfull member to the head Christ Iesus , from the influence of whose fulnesse , we receiue and grace for grace . And the Councell of Trent seemeth to professe as much , though with limitation , and restriction to her owne reserued sense : saying , Nam ●ides , nisi adeam spes accedat , & charitas , neque vnit perfectè eum Christo , neque corporis eius vi●um membrum efficit : For Faith ( say they ) vnlesse hope and charitie bee added vnto it , doth neither perfectly vnite with Christ , nor make a liuing member of his body . The Councell neede not here equiuocate for the matter , as if she did admit of our spirituall vnion with Christ by Faith indeed , but such a Faith , as hath hope and charitie ioyned with it : whereas in truth her meaning is , that not Faith , so much as Hope and Charitie , doe vnite vs to Christ , sith Hope and Charitie make the vnion perfect , which faith doth not . Yea , Charity and Penance ( as her intimous Vega saith ) doe more closely vnite vs to Christ , than Faith doth . But we shall discusse and discouer this myst●rie more cleerely , when we come to speak of the kinde of Faith , required in Iustification . In the mean time suffice it vs , that we haue the Councels confession , That Faith ( at least ) with the helpe of Hope and Charitie doth vnite vs to Christ. And though Vega preferre Charitie and Penance before Faith , in this worke of vniting with Christ : yet thereby hee doth not altogether exclude Faith. Faith therefore ( according to the Pontificians con●ession ) hath at least a share ( though the least according to their allowance ) in working our vnion with Christ. But the Catholicke beliefe ascribeth this worke of vnion with Christ primarily , yea , and solely to Faith , namely , as the immediate and onely instrument of Gods spirit in vs. Now our iustification by the imputation of Christs righteousnesse , stands in our vnion with Christ. This is confe●led of all , That whatsoeuer we receiue from Christ , it is by vertue of our mysticall vnion with him . And saith it is that worketh this vnion : not ( Faith as Pontificians teach ) before it bee formed by Charity . To which Faith only Vega ascribeth a certaine vnion with Christ : Comparamus enim nobis Spiritum sanctum & iustitiam , facimusque vt Christus inhabitet in nobis per Eidem informem , aut saltem per ●idem , vt prius est natura , quàm formetur : For ( saith he ) wee get vnto our selues the holy Ghost and righteousnesse , and doe cause Christ to dwell in vs by Faith vnformed , or at least by Faith , as it is by nature before it bee formed . So that by this doctrine a dead Faith , or that which differeth not from the Faith of Diuels , doth cause our vnion with Christ , or Christ to dwell in vs. But let vs see how Vega cleereth this doctrine from this imputation . A little after in his second question of faith and workes , taking vpon him ( as he is very venterous ) to answer an argument brought to proue , that Paul excludes no beleeuer from saluation , where he saith , The righteousnesse of God by the Faith of Iesus Christ vnto all , and vpon all that beleeue . To this place ( saith Vega ) many commonly say , that Paul said not , Vnto all , and vpon all that beleeue him , but in him ; which is onely proper to those that haue charitie , and by loue tend vnto him : Aliud enim ( inquiunt ) est credere Deo , quod est , ei ●idem adhibere : aliud , credere Deum , quod est , credere Deum , esse : aliud , credere in Deum , quod est , credendo amare , credendo diligere , credendo in eum ire , & eius membris incorporari : For it is one thing ( say they ) to beleeue God , that is , to giue credit vnto him : another thing , to beleeue God , that is , to beleeue that God is : and another , to beleeue in God , that is , by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to bee incorporate into his members . They are the words of St. Augustine , vsed by him very frequently throughout his workes ; and by name in his nine and twentieth Tract vpon Iohn , which Vega quoteth . Well , how doth Vega auoyde this Argument concerning Faith in Christ , bringing saluation vpon all that beleeue ? Nihil valet hoc refugium commune . Non enim habetur graece ●i , neque in eum , sed absolute dicitur , In omnes , & super omnes qui credunt : This common refuge , saith hee , is nothing worth . For it is said absolutely , Vnto all , and vpon all , thatbeleeue ; the Greeke hath not , him , or in him . Note here , good Reader , that these Pontificians , howsoeuer they would magnifie and preferre their vulgar Latine translation , before the originall Hebrew and Greeke , yet where it makes not for them , they can appeale to the originall : as Vega doth here . For indeede the Latine vulgar addeth in the foresaid place of the Apostle , Rom. 3. 22. In eum : saying , Iustitia antem Dei per fidem Iesu Christi , in omnes , & super omnes , qui credunt in eum : The righteousnesse of God by Faith in Iesus Christ , vnto all , and vpon all , that beleeue in him . But note , the spirit of the Trent Councell cannot endure to say , or heare Credere in Christum , to beleeue in Christ. Vega here disclaimes it , as not found in the Greeke , though the Apostle doth vse this Phrase in the very same Epistle to the Romanes , at the least fiue times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beleeue in him . And in the one Gospell of S. Iohn , this phrase , to beleeue in eum , in him , is vsed aboue thirty times : yet the Councell of Trent in her whole sixt session of iustification , doth not so much as once name credere in eum , to beleeue in him : which may make a man suspect there is something in this phrase , which will not agree with the Councels stomacke . But for as much as we touched a little before , how that Vega attributeth our vnion with Christ to Faith vnformed , and that the Councell saith , that not faith alone , without hope and charity , doth eyther perfectly vnite to Christ , or make one a liuing member of his bodie : to reconcile these two , we may easily see , how that neyther the Councell doth altogether exclude Faith alone from vniting with Christ , sauing that alone it doth not perfectly vnite , nor make a liuing member , but yet a dead member of Christ , as they say : nor Vega so admit of faith vnformed , to incorporate vs into Christ , saue that it doth it imperfectly , and makes men only not liuing members . So that in this worke of vnion , Vega makes this difference betweene Faith formed and vnformed : that the vnformed procureth the holy Ghost and righteousnesse , and causeth Christ to dwell in vs : and faith formed with charity causeth both Christ and the holy Ghost to dwell in our hearts , and the Kingdome of heauen to bee within vs. But extricating our selues out of these Romane perplexities , and serpentine windings , wee may easily see how the Scriptures ascribe our vnion with Christ vnto faith , euen by that vsuall phrase of Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Credere in eum , to beleeue in him , or rather , as the phrase importeth , to beleeue into him . A phrase which the Pontificians doe so much abhorre : but such , as Augustine doth set forth our vnion with Christ by ; as we see in that very place alledged out of him by Vega ; Credere in Christum , est credendo in eum ire , & eiu4 membris incorporari : to beleeue in Christ , is by beleeuing to go into him , & to be incorporated into his members . And again ; Hoc est credere in Deum , credendo ei adhaerere : This is to beleeue in God , by beleeuing to adhere or cleaue vnto him . As that reuolting generation of Ephraim , credidit Deo , sed non credidit in Deum , non ex fide adhaesit Deo : Ephraim beleeued God , but did not beleeue in God , did not by faith cleaue vnto God. And De verbis Domini , he saith : Qui in Christum credit , credendo in Christum , veniet in eum Christus , & quoquo modo vnitur in eum , & membrum in corpore eius efficitur : Hee that beleeueth in Christ , by beleeuing in Christ , Christ will come into him , and he is altogether vnited vnto him , or rather , in eum , into him , and is made a member in his body . But note here a maine difference betweene St. Augustines sincerity , and the Councell of Trents double dealing equiuocation . For Augustine in the same place before mentioned , saith , that this faith which vniteth vs to Christ , and Christ to vs , hath euer hope and loue inseparably ioyned with it , else it is not that faith , Quae credit in Christum , which beleeueth in Christ , or into Christ : His words are ; I lle credit in Christum , qui & sperat in Christum , & diligit Christum . Nam si fidem habet sine spe , a● sine dilectione , Christum esse credit , non in Christum credit : Hee beleeueth in Christ , who also hopeth in Christ , and loueth Christ : For if bee haue faith without hope , and without loue , hee beleeueth that Christ is , but beleeueth not in Christ. Yet we see that this holy man ascribeth our vnion with Christ to the act of beleeuing , which is the prime property of faith ; and not to the acts of hoping and louing , which are the secondary qualities of it . Euen as the act of burning is attributed to the heate of the fire , the prime quality of it ; and not to the light , nor to the drinesse of it , which are secondary qualities of the fire . So that as the fire hath heate , hath light , hath drieth , all of them ioynt qualities in the fire ; yet it vniteth the combustible matter vnto it selfe , or incorporateth it selfe into it , not by reason either of the light , or of the drieth of it , but onely by the heate , the prime property of the fire : So faith hath beleeuing , hath hope , hath loue , all of them inseparably ioyned vnto faith , yet faith vnites the obiect , Christ , vnto it , or vnto the soule ; not by the vertue of hope and loue , but by its most proper act of beleeuing . As the same Augustine saith : Medicina animae omnium vulnerum , & vna propitiatio pro delictis hominum , est in Christum credere . Nec omnino quisquam mundari potest , siue ab originali peccato , siue ab actuali , nisi per fidem coad●nentur , & compaginentur corpori eius , qui sine vlla illaecebra carnali conceptus est , & peccatum non fecit , nec inuentus est dolus in ore eius , &c. The medicine of all the wounds of the soule , and the only propitiation for mens sinnes , is to beleeue in Christ. Neither can any man be cleansed , either from originall , or from actuall sinne , vnlesse they be by faith vnited , and ioynted into the body of him , who without any carnall lust was conceiued , and did no sin , neither was guile found in his mouth . But the Trent Councell , with her Pontificians , will haue hope and loue so ioyned with faith , in working our vnion with Christ , as indeede they attribute a greater part of this worke to hope and loue , than to faith : which is all one , as to say , the fire doth more burne by vertue of his light and drieth , than of his heate ▪ which is most absurd . Further , the Apostle sheweth this vnion by faith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . Now this dwelling is reciprocall and mutuall ; for as Christ dwelleth in our hearts by faith , so wee dwell in him by faith , and so by faith are made one with Christ. Againe , Rom. 11. 19. 20. Thou wilt say then , the branches were broken off , that I might bee graffed in : Well , because of their vnbeleefe they were broken off , and thou standest by faith . And againe , ver . 23. If the Iewes abide not still in vnbeleefe , they shall bee graffed into the true Oliffe tree , that is , into Christ againe . If they abide not still in vnbeleefe : implying , if they beleeue , they shall be re-ingraffed : so that faith is the instrumentall meane of our ingraffing into Christ , of our vniting with him . Whereupon Augustine saith ; Quam insertionem Oleastri ( amputatis propter infidelitatis superbiam naturalibus ramis ) etiam ipse Dominus in Euangelio praedixit , occasione illius Centurionis , qui in eum ex Gentibus credidit ; significans inseri Oleastrumpropter humilit atem fidei : Which ingraffing of the wilde Oliffe ( the naturall branches for their proud infidelity being cut off ) the Lord himselfe foretold in the Gospell , by occasion of that Centurion , who of the Gentiles beleeued in him ; signifying the implanting of the wilde Oliffe for his humblefaith . Thus we see vpon what ample proofes and testimonies this truth standeth , that by faith wee are vnited vnto Christ. Now because our vnion with Christ is a doctrine of singular vse , setting forth the nature and excellency of our Iustification by Christ , and wherein we put on and possesse Christ our righteousnesse ; therefore wee esteeme it fit to bee treated of in an intire Chapter by it selfe . CHAP. VIII . Of the nature and kinde of the vnion betweene Christ and the faithfull , and of the fruits and effects arising from the same . VNion is a making of many into one . Now there are sundry kindes of vnion : there is a consubstantiall vnion ( as Bernard cals it ) in the diuinity ; but this so transcendent , as it may be called rather vnity than vnion , and rather one than vnity . The Father , the Word , and the Spirit , these three are one , 1. Ioh. 5. 7. and Christ saith , I and the Father are one ; not vnited , but one , Ioh. 10. 30. So that this vnion in the diuinity , this vnity , this one , hath no parallel . As Bernard saith , speaking of some other vnions : Haec omnia , quid ad illud summum , atque ( vt ita dicam ) vnicè vnum , vbi vnitatem consubstantialitas facit ? All other vnions , what are they to that one supreame , and ( as I may so say ) that onely one , where consubstantiasity makes the vnity ? And , super Cantica , serm . 71. Singularis ac summa illa est vnitas , quae non vnitione constat , sed extat aeternitate : That is the most singular and excellent vnity , which consists not by vnition , but existeth by eternity . There is also a personall vnion , and that is of the two natures in Christ ; which Bernard cals dignatiua vnitas , qua limus noster à Dei verbo in vnam assumptus est personam : a vouchsafing or gracious vnity , whereby the word of God vouchsafed to assume our slimie nature into the vnity of his person . There is a Sacramentall vnion between the signe , and the thing signified in the Sacraments . There is a naturall or animall vnion of the soule and body in man. There is an accidentall vnion betweene the mind and learning , found in a learned man. There is an artificiall vnion betweene the hand and the instrument ; as when the work is predicated of , or denominated of them both ioyntly : as a carued worke implies both the hand and toole wherewith it was wrought . There is a morall vnion between two friends , as Dauid and Ionathan . There is a ciuill vnion between the Prince and the People . There is an vnion of dependency betweene the Creature and the Creator ; for in him wee liue , and moue , and haue our being , Acts 17. 28. Finally ( to passe by others ) there is a spirituall and mysticall vnion betweene Christ and beleeuers : which is called spirituall , especially , from the principall efficient of it , the Spirit of God , and of Christ ; as the Apostle declareth , 1. Cor. 12. 13. By one spirit are we all baptized into one mysticall body of Christ. Now this spirituall vnion between Christ & the beleeuer , as it comes short of that first transcendent vnion in the sacred Trinity in vnity , so it doth as farre excell all those other vnions ; yet so , as it seemeth to partake in some thing of them all . For first , concerning that stupendious and wondrous vnion in the diuine Hypostaces or Persons , our vnion with Christ is resembled to it : as Ioh. 17. 20. 21. Neither pray I for these alone , but for them also which shall beleeue on mee through their word ; that they may all be one , as thou Father art in mee , and I in thee , that they also may be one in vs. And , Ioh. 14. 20. At that day ye shall know that I am in the Father , and you in mee , and I in you . Yea , Christ and his beleeuers are so vnited in one , in one mysticall body , as Christ and they are called one Christ , 1. Cor. 14. 12. So is Christ , that is , Christ and all his members ; being there compared to one body compacted of many members : So is Christ , saith the Apostle . So then , as the Father is in the Sonne , and the Sonne in the Father , one God ; so beleeuers are in Christ , and Christ in beleeuers , one Christ. So that the vnion betweene the Father and the Sonne , and betweene Christ and vs , seemeth to be alike . It is somewhat like indeede , but nothing alike : for the Father and Christ are one ; so is Christ and the beleeuer one , but yet in different respects . The Father and the Sonne are one , but essentially and naturally : Christ and the beleeuer are one , not essentially nor naturally , but are made so by grace , as Ioh. 17. 23. That they may be made perfect in one . So 2. Pet. 1. 4. We are made partakers of the diuine nature by gift . And as Bernard saith ; Hanc vnitatem nontam essentiarum cohaerentia facit , quam continentia voluntatum : This vnity is wrought , not so much by the coherency of essences , as by the correspondency and nearenesse of wils . And againe ; Homini & Deo , sua cnique & natura , & substantia est , cum Patris Filijque co●stet penitus esse vnam : In the vnion betweene God and man , each of them notwithstanding retaine their nature and substance proper to themselues ; but the Father and the Sonne haue both one and the same substance . So that in our vnity with God in Christ , there is not confusio naturarum , sed voluntatum consensio : not a confusion of natures , but a consent of wils . Secondly , this vnion betweene Christ and the beleeuer , is not an hypostaticall or personall vnion , such as is betweene the two natures in Christ ; but it is mysticall onely , and such as maketh the beleeuer in Christ , to be with him one Christ , yet not personally , but spiritually & mystically , as 1. Cor. 6. 17. He that is ioyned vnto the Lord , is one spirit . Thirdly , this vnion betweene Christ and the beleeuer , is not that Sacramentall vnion between the signe and the thing signified , sith the signe hath no benefit from the thing signified , nor is it any longer a signe , than in the Sacramentall vse and application to the beleeuing Communicant , and so the Sacramentall vnion ceaseth ; yet as vnto euery faithfull receiuer , wheresoeuer the visible signe is administred , the inuisible grace signified is together exhibited , by vertue of the Sacramentall vnion , hauing dependance on Christs promise , and reference to the condition of faith in the Communicant : So such is the vnion betweene Christ and the beleeuer , that wheresoeuer faith is , there also is Christ with all his graces present to the beleeuer ; for hee dwels in our hearts by faith , Ephes. 3. 17. Fourthly , this vnion betweene Christ and the beleeuer , is not naturall ( or natiue , as Bernard cals it ) as that betweene the soule and the body in man ; because the one of them may be separated from the other by death ; but Christ and the beleeuer are neuer separated , no not in death : for to me to liue , is Christ , and to dye is gaine , Phil. 1. 21. For who shall separate vs from the loue of Christ ? Rom. 8. 35. & vers . 38. I am perswaded that neither death , nor life , &c. shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. But herein they agree ; as the body hath no life but from the soule : so the soule of euery faithfull man hath no life , but in and from Christ ; as the Apostle saith , Gal. 2. 20. I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for me . And as the soule and the body make one naturall man , so Christ and the beleeuer make one spirituall and mysticall Christ ; and all beleeuers , both of Iewes and Gentiles , are made one new man , not naturall , but supernaturall in him , Ephes. 2. 15. Fiftly , this vnion between Christ and the beleeuer , is not ●n artificiall vnion , as that betweene the hand and the instrument of the Artificer ; for the instrument is subiect to wearing , to breaking , and at length , to casting away , when there is no more vse of it : but we are so in the hand of Christ , as we are preserued for euer ; as Ioh. 10. 28. I giue vnto them eternall life , and they shall neuer perish , neither shall any man plucke them out of my hand . yet herein it agreeth ; that as the instrument can do nothing of it selfe , not moue , not work , without the hand of the Artificer : so we can do no good thing , without the hand of Christ mouing and directing vs : as himselfe saith ; Without mee ye can doe nothing : for hee worketh in vs both to will and to worke , of his good pleasure . That as the Hatchet may not exalt it selfe against him that heweth with it , but yeelds the praise of the worke to his workeman ; so saith euery faithfull soule , as Esa. 26. 12. Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes in vs , or for vs. Sixtly , this vnion betwixt Christ and euery beleeuer , is not an accidentall vnion , as betweene a man and learning , whereby he becomes a learned man : for an accident may be both present and absent , without the destruction of the subiect ; as a man may be learned or vnlearned , he may get learning , and lose it againe , and be a man still : but the learning of the holy Ghost , wherewith all the faithfull are inspired ▪ cannot be missing , without destruction to the soule . He is no faithfull man that wanteth the knowledge of God in Christ , whom to know is eternall life , and not to know , is eternall death : for all the faithfull are taught of God , as Ier. 31. 33. & 34. verses . Yet herein doth our vnion with Christ resemble the accidentall vnion , because as no man is borne learned or borne a Philosopher , but is made so by education and instruction ; so no man is borne by nature the childe of God , the scholar of Christ : but in time becomes a Christian Philosopher , by the instruction of the Word of God , and the inspiration of the Spirit of God , whereby hee is made a faithfull man , and a Disciple of Christ. Seuenthly , this vnion betweene Christ and the beleeuer , is not a morall vnion , such as is between friends ; which though it be founded at the best vpon vertue , yet it is no lesse mortall , than it is morall ; for if the friendship dye not , before the friend dye , yet death makes a separation : as Dauid lamented the death of his louing friend Ionathan , the memory of whom lasted for a while in Dauids kinde vsage of Mephibosheth Ionathans sonne ; but it soone cooled , vpon a small occasion of Mephibosheths false seruant Ziba , who by belying his master to Dauid , got halfe his masters inheritance from him , when himselfe deserued rather to haue beene punished for wronging his master , than so rewarded for his dissembling officiousnesse , in bringing a present to Dauid of his masters store : So friendship is very mortall , it dyes often in a mans life time , or seldome suruiues death . And therefore the Poet said well ; Foelices ter & amplius , Quos irrupta tenet copula ; Nec malis d●●ulsus querimonijs , Suprema citiùs soluet amor die ▪ O happy , and thrice happy they Whom loues knot holds inuiolate ; Nor loosened till lifes last day By back-complaints begetting hate . But the vnion betweene Christ and his faithfull ones , though it be somewhat like that betweene morall friends , but mortall men ; as being betweene Christ and his friends , as he calleth his faithfull , Ioh. 15. 15. I haue called you friends , &c. yet this friendship between Christ and his , excelleth all other friendship . The Philosophers could say ; Amicus est alter idem : A friend is another selfe . And , Animus est non vbi animat , sed vbi amat : The soule is not where it liueth , but where it loueth . And , Amicorum omnia sunt communia : Betweene friends all things are common . Now these in comparison , as they are in practice amongst men , are but in a manner meere sayings , nominals rather than realls : For as Salomon saith ; Most men will proclaime euery one his own goodnes : but a faithfull man who can find ? Salomon found one among a thousand , which I thinke was the Prophet , that told him freely of his folly . Such friends few can finde , especially such as Salomon was . But now whatsoeuer can be spoken in praise of friendship , is really true betweene Christ and the beleeuer , his faithfull man : for they are so mutually each of them alter idem , another selfe , as that they are indeed oneselfe . Their soules and spirits are so interchangeably in each other , as the spirit of Christ doth really liue in vs , and our soules doe liue in him . Wee are in the Spirit , and the Spirit of Christ in vs , Rom. 8. 9. And , Now I liue , saith the Apostle , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for mee . Here is true loue indeede , where the soule is not where it liueth , but where it loueth . And between these friends all things are most freely common : He partakes of our flesh , we of his spirit : Hee of our nature , we of his grace : He of our infirmities , we of his perfections : He of our pouerty , we of his riches : yea , Hee of our sinnes , which hee bare vpon the Tree , wee of his righteousnesse , the best Robe . He is called the sonne of man , we the Sonnes of God : He the Lord our righteousnesse , and we the Lord our righteousnesse : yea , He and we one Christ. O incomparable communion ! O incomprehensible vnion ! Neuer such an immediate intercourse and community betweene friends . And this , not for a day , or a yeare , or for terme of life ; but for life without terme . For as Christs loue to his is from euerlasting , so it is to euerlasting ; it is without beginning , and therefore without ending , Ioh. 13. 1. So that of this loue , betweene Christ and his faithfull friends and brethren , we may sing the Psalme of Dauid , the burthen whereof , is principally the loue between Christ and his brethren : Behold , how good and how pleasant it is , for brethren to dwell together in vnity ! It is like the precious oyntment vpon the head , that ran downe vpon the beard , euen Aarons beard , and went downe to the skirts of his garments . As the deaw of Hermon , and as the deaw that descended vpon the mountaines of Sion : for there the Lord commanded the blessing , euen life for euermore . This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull . Behold therefore , it is Christ that maketh his faithfull ones to dwell together in vnitie , to bee of one minde in the house of God , Psalme 68. 6. He it is , that perswades Iaphet to dwell in the Tents of Sem : the Gentiles to become one Family with the Iew , vnder Christ , that one head , whose type was Aaron . From him our head , our high Priest , flowes downe the oyle of grace vpon vs , vnto the skirts of his clothing , euen vpon vs , whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse ; of whose fulnesse wee haue all receiued , and grace for grace . His head is full of the dew of grace , distilling vpon the barren Mountaines of his Sion , his Church and chosen , to poure a blessing vpon it , and there to giue life for euermore . Such is the vnion betweene Christ & his faithfull ones , farre passing the loue betweene dearest friends , euen that betweene Ionathan and Dauid , passing the loue of women . Eightly , nor is this vnion betweene Christ and the beleeuer , a ciuill vnion , such as is betweene the King and the Subiect : for alas ! to what dis-vnion and diuision is this subiect too , especially where the Pope is Lord Paramount , whenas eyther his roaring Buls of excommunication , and deposition of Kings , or the poysoned steellettoes , or pistols of his all-daring brats , doe euen teare the head from the body , as too lamentable experience hath proued ? True it is , that Christ is our King , and we his seruants , hee commands vs , wee obey him , he is our Princely head , we his members : but his commandements are not grieuous , his yoke is easie , and his burden light . He hath lightened the burden , and sweetened the yoke vnto vs , by both hauing borne the grieuousnesse and bitternes of it himselfe alone , and for the remnant , hee both beares it with vs , and giues vs strength to beare it : yea , he hath so loued vs , and so shed his loue abroad in our hearts , by his holy Spirit giuen vnto vs , that as hee can neuer deny vs the grace and protection of a louing Prince : so hee hath giuen vs grace , neuer to deny him our most humble homage , and louing obedience . So that neuer was there such a strait bond betweene Prince and People , as betweene Christ and the Beleeuer . Ninthly , this vnion betweene Christ and the Beleeuer is not a coniugall vnion , such as is betweene a man and his wife ; although this be a mysticall resemblance , whereby Christ setteth forth his vnion with vs. For , this Coniugall vnion suffereth dissolution , and death giues the Suruiuer libertie to marry a new mate . Not so with Christ and his Spouse . This is a band indissoluble . The marriage band is but during this life , it holds not in heauen ; for there they neither marry , nor are giuen in marriage : but this with Christ suffereth no diuorse , but death is a degree to the full consummation of it . Also the man and the wife are but one flesh : but Christ and the beleeuer one spirit . In a word , this vnion betweene Christ and the Beleeuer , is not the vnion of dependency , as between the Creature & the Creator : for this is common to all the Creatures , who haue their being , life , and sustentation in a dependency from the Creator : his raine showreth , and his sunne shineth vpon the good and euill , vpon the iust and the vniust indifferently . All depend and waite vpon thee , saith Dauid , and thou giuest them their meate in due season ; when thou openest thine hand , they are filled with good ; when thou withdrawest their breath , they returne to their dust . But the vnion betweene Christ and his , although it be an vnion of dependency , wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ : yet this dependance is proper and peculiar to the faithfull , and not common with any other Creature , vnlesse with the elect Angels , who depend vpon Christ for the perpetuation of their happinesse . So that the faithfull haue their dependance on Christ , not onely as their Creator ( being the eternall Word ) common with other Creatures , but chiefly as their Redeemer and Sauiour , proper to them only ; and that not only for the supply of things temporall , but much more of graces spirituall , and glory eternall . Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not , wee come to see the more cleerely what it is . The Scripture also setteth forth this vnion by sundry similitudes , especially foure : as , betweene a house and the foundation ; betweene the vine and the branches , or , the oliue roote and the tree ; betweene the man and the wife ; betweene the head and the members . What more neare ? the foundation and building make one house ; the vine and branches one tree ; the man and wife one flesh ; the head and members one body . So Christ and the beleeuer are one spirit . Being vnited to Iesus our head , hee becomes the Sauiour of vs his body , Ephes. 5. 23. Beeing vnited to Christ , wee are annoynted with all his titles and graces : we are made Kings and Priests to God his Father . Beeing vnited to this foundation , we become liuing stones , growing vp to an holy Temple in the Lord. Being vnited to this Vine , this Oliue , we partake of the sweetnesse of the one , and of the fatnesse of the other . Being vnited to this Spouse , wee are endowed with all his goods . Being vnited to this head , wee receiue the rich influence of spirituall life and motion , quickning euery member : Yea , that which is the summe of all , wee put on Christ ; hee becomes wholly ours , being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , and all in all . Now true it is , that this vnion is not only internall , inuisible , reall , and peculiar to Gods elect , but also externall , visible , nominall , and common to all Christians . So that although all Christians in Common , as well Hypocrites and false Professors , as the sincere and faithfull , may claime a share in this vnion , so farre forth as it is externall and visible , as beeing wrought by externall and visible instruments , the Word and Sacraments , wherof all Christians are in common partakers : yet onely the Elect and Faithfull are partakers of the internall and true reall vnion with Christ , as being wrought by a most powerfull Agent , the Spirit of Christ , and by a most actiue instrument , the Faith of Christ. So that Faith in the hand of Gods spirit , is the principall , yea , and sole immediate instrument and meane to vnite vs vnto Christ ; euen as the spirit in man is the meane to vnite the body and soule together . CHAP. IX . Of the other Romane Catholicke euasions , to elude and frustrate the euidence of Scriptures concerning sole Faith in Iustification . FOrasmuch as the holy Scriptures doe abound with cleare euidences , to proue our Iustification by Faith alone , in the only imputation of Christs righteousnesse , apprehended and applyed by Faith , altogether excluding workes from hauing any thing to doe in this worke : it stood therefore the Church of Rome vpon , to vse all art , and wit of men and Angels ( I meane bad Angels ) to blunder these Chrystall fountaines by their distinctions , and to sophisticate the pure simplicitie of truth with their faire false glosses , and farre-fetcht interpretations . To beginne with the Epistle to the Romanes , where the Apostle in setting down the doctrine of Iustification , doth so often attribute Iustification to faith , without workes , or without the works of the Law ; opposing faith against works , grace against merit , the Law of Faith against the Law of workes , as being incompatible meanes or instruments to iustification : The Pontificians can easily reconcile all , by vnderstanding the opposition to bee betweene Faith , and eyther those workes of the Law which are ceremoniall , or those which are done before a man haue Faith ; but not of those workes , which are done in the state of grace , after a man haue receiued faith : as is intimated in the eight Chapter of the Sixt Session of the Councell of Trent . Wherupon* Vega reckoning vp sundry opnions , as of some , that take those workes excluded by Paul , not only for legall and ceremoniall , but morall and naturall : of others , that say , St. Paul spake of workes going before Faith , and St. Iames , of workes comming after Faith , &c. At length addes his owne opinion , spun like a copweb , out of the subtiltie of his owne braine : and all vpon the preposition Ex , diuersly taken of Paul , and Iames , as this quaint Franciscan hath obserued . For this preposition Ex , saith he , in Paul signifieth merit , and debt : but in Iames , only co-operation , and co-efficiency : as where Paul saith , that no man is iustified ex operibus , by workes ; hee should meane , none is iustified by the merits and due deserts of his owne workes . And where Iames saith , That a man is iustified ex operibus , by workes , and not ex fide tantum , by faith only , he should meane , that workes do concurre vnto iustification , and not faith alone . But wee shall not want a broome to sweep downe this subtile webb . But let vs adde first another of his webs , which hee also fasteneth vpon his Trent-Fathers : namely , That Paul speakes of the first iustification , from which , precedent workes are excluded . And Iames of the second Iustification , in which , subsequent workes are included . Now for Vega's first reason and note vpon the preposition Ex , it is no lesse really absurd , than seemingly subtile . For , if Paul by saying , Neminem ex operibus iustificari : None is iustified by workes , should meane , by the merit or due desert of his workes ; then consequently by saying , hominem ex fide iustificari , that a man is iustified by Faith , he should meane , that man is iustified by the merit and due desert of his Faith : which Vega himselfe in the selfe same place denyeth . Thus the nimble Spider is wrapped and intangled in his owne webbe . And as for the Trent-Fathers conceipt of Pauls first , and Iames second Iustification , wee shall by and by see the vanitie of it . For indeede the iustification which Paul ascribeth to Faith without workes , and that which Iames attributeth ioyntly to workes with Faith , are so different , as they differ not in degrees of first and second , but in a most opposite respect , as much as Iustification in the sight of God , differeth from Iustification in the sight of man. As wee shall more plainely shew anon . Now for Pauls iustification by faith , without workes , it is cleare , that all workes are excluded without exception ; not onely legall , and ceremoniall , and morall , done before the state of grace , but those also done in the state of grace : none are excepted , of what nature soeuer . Paul shuts all out from iustification ; for if any be iustified by workes , yea by workes of grace , then Abraham : for Abraham is propounded not onely as a particular beleeuer , but as the father and figure of all the faithfull . But Abraham was not iustified by workes , not by any workes , not by his best workes done in the state of grace . This the Apostle proues manifestly , Rom. 4. 5. To him that worketh not ( instancing of Abraham ) but beleeueth in him that iustifieth the vngodly , his Faith is counted for righteousnesse : So that Abraham is iustified not by working , but by beleeuing . To this purpose , Gregory surnamed the Great , Bishop of Rome , vpon the seuen penitentiall Psalmes , in the fourth of them , to wit , Psalme 51. vpon these words : Et exultabit lingua mea iustitiam tuam ( you must pardon the vulgar barbarisme of the Latine ) the true English is ; And my tongue shall sing aloud of thy righteousnesse : saith , Iustitia Dei fides est : the righteousnesse of God is faith . And hee instanceth Abraham : Abraham beleeued God ( saith he ) and it was imputed to him for righteousnesse , Quia iustus ex fide viuit : Because the iust doth liue by faith . Si ergo iusti vita fides est , consequens est eandem fidem esse iustitiam , sine qua , quisque esse iustus non potest : If therefore the iust mans life be faith , it followeth , that the same faith is that righteousnesse , without which , no man can be iust . Or ( saith hee ) the righteousnesse of God is , that he will not the death of a sinner . For it seems iust with man to reuenge his wrong ; but it is the righteousnesse of God to pardon the penitent : So he . As therefore Abraham is iustified , so euery sonne of Abraham ; to wit , euery beleeuer is iustified : namely , by faith , and not by workes . Now was not beleeuing Abraham a regenerate person ? Did he not bring forth many fruits of faith , many good workes of charity , piety , mercy , hospitality , obedience , humility , and the like ? yet none of these come within the account of his iustification in the sight of God. For to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Therefore though the Pontificians , would neuer so faine foist and croud in by head and shoulders , their workes comming after faith , whereby they may be iustified : yet they are all thrust out by the Apostle , as those workers were shut out of Heauen by Christ , Mat. 7. 22. 23. except they could either bring the Text within the compasse of their Index expurgatorius ( as they haue done the glosse and sentences of Fathers in the like kind ) or proue Abraham an vnregenerate person , or force the Apostle to say , that though Abraham were not iustified by workes , but by faith , yet Abraham was iustified first by faith , and then by workes . Yea but ( say they ) although Paul make no mention of Abrahams iustification by workes , yet Iames , another Apostle , saith plainly , Was not Abraham our father iustified by works , when he had offered Isaac his sonne vpon the Altar ? Therefore Abraham was iustified not onely by faith , but by works also . Therefore to loose this Gordian knot , wherein the Pontificians so much triumph , wee will vse no other sword ( not Alexanders ) but the sword of the Spirit , which is the Word of God , to cut it asunder . At the first sight , Paul and Iames seeme to be at great oddes : the one ascribing iustification to faith , without workes : the other to faith and workes . In both , the Pontificians vnderstand one and the same iustification in kinde , but to differ only in degree or order : as Pauls iustification to be the first , and that of Iames the second ; but both iustifying in the sight of God. But we shall finde it far otherwise : namely , that these two Apostles doe speak of two different iustifications , differing not in degree or order , but in kinde and quality : So that Paul speakes of that iustification , whereby a man stands iust in the presence of God , which is attributed to faith , and not to workes at all ; and Iames of another iustification , namely , of a testification of a mans saith , declaring a man to be a true beleeuer by good workes , which are the proper fruits and effects of sauing and iustifying faith . For if Iames should vnderstand by being iustified by faith and workes together , such a iustification , as makes a man iust in the sight of God , then he should directly crosse his fellow-Apostle , who shuts out all workes from hauing any thing to doe in our iustification in Gods sight : For Paul saith , Rom 4. 2. If Abraham were iustified by workes , he hath whereof to glory , but not before God. But Iames saith , Abraham was iustified by workes : therefore this iustification of Abraham by workes , was not that iustification , which makes a man to reioyce before God ; to wit , the iustification by faith , which Paul directly opposeth to iustification by workes , Rom. 4. Now that Iames speaketh of iustification by ●orkes , and not by faith onely , as vnderstanding a testification and demonstration of sound and sauing faith , is euident by the whole passage of his second Chapter ; where the Apostle exhorting to workes of mercy and charity , and meeting with false professors , that turned the grace of God into wantonnesse , professing they had faith , but made no conscience of a Christian conuersation , to testifie the truth and life of their faith by good workes : hereupon he inferreth , ver . 14. What doth it profit , my brethren , though a man say hee hath faith , and haue no workes ? can the faith saue him ? No , that faith which is without workes , is dead , and cannot saue a man ▪ Yea , such a faith is no better than that of Diuels . Well , yet thou saist thou hast faith . But there is as well a dead faith , as a liuing faith : a faith common with Diuels , as a faith proper to beleeuers ; a sauing faith , as a deceiuing faith : Shew mee therefore whether thou hast that liuing sauing faith of true beleeuers , or no. It is not enough to say , thou hast this faith , vnlesse thou canst proue it . It is one thing to say it , another to haue it . Now the proofe of it is by the fruits of it , to wit , good workes ; as the tree is knowne by the fruits . For , the liuing sauing Faith , is not an idle , but an operatiue working Faith : it is a Faith euer working by loue . Therefore as the man saith to his Neighbour , vers . 18. Thou hast Faith , and I haue workes ; shew me thy Faith without thy workes , and I will shew thee my faith by my workes . In which words the Apostle puts a plaine difference betweene a dead , and a liuing faith , which yet we are not able to iudge of , or to discerne one from another , but by good workes ; and so speakes here of no other iustification by workes , but only such , as is declaratiue or demonstratiue in the sight of men : as it is said here , Shew me thy Faith by thy workes . So that wee see here , how it is the Apostles drift to discouer the true , sauing , liuing Faith , from a false , counterfeit , and dead faith , which notwithstanding vaine professors so much glory of . Hereupon the Apostle instanceth the Faith of Abraham and Rahab , which was proued to bee a liuing and sauing Faith , by the fruits and effects of it . Note the Apostles Context seriously , and with iudgement . In the 20. vers . Wilt thou know , O vaine man , that Faith without workes is dead ? Was not Abraham our father iustified by workes , when hee had offered Isaac his sonne vpon the Altar ? Seest thou how Faith wrought with his workes , and by workes was Faith made perfect ? And the Scripture was fulfilled , which saith ; Abraham beleeued God , and it was imputed vnto him for righteousnesse , and he was called the friend of God. Ye see then , how that by workes a man is iustified , and not by Faith onely . First , Faith without workes is dead : But Abraham was iustified by Faith. But by what Faith ? Was it a liuing and sauing Faith that Abraham had ? Yes : How doth that appeare ? By his workes , euen by the workes of Faith , which gaue testimony to his Faith , that it was a liuing , sauing , and iustifying Faith ; for by workes his Faith was made perfect : not that his workes added any being of perfection to his Faith , but by way of demonstration and testimony onely . As we haue the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise ; not that Gods praise and glory receiued any addition of perfection by the mouth of those babes : but onely in respect of the promulgation and declaration of his praise : So here . As also the Apostle inferreth in the next words , vers . 23. Thus the Scripture was fulfilled , which saith , Abraham beleeued God , and it was imputed vnto him for righteousnesse . Note here , how Iames varieth not one iot from the truth of the Scripture , which ascribeth iustification to Abrahams Faith , without workes : for hee vseth the very same Scripture which Paul vseth , to shew iustification by Faith , without workes . Yea , but he addeth in the next verse , Ye see then , how that by workes a man is iustified , and not by Faith only . This conclusion seems to smile vpon the Papists , but in truth it derides their folly ; for we see the Apostle doth no other here , but conclude the former premises , shewing what is that Faith , which is imputed to a man for righteousnesse ; to wit , not a dead and idle Faith , but a liuing and working Faith , testified by the proper fruits and effects of it , good workes . So that Abraham being said to be iustified by workes , and not by Faith onely , it is but to proue his Faith by his workes , and that hee was declared to be iustified by Faith , through the euidence of his workes , whereby hee was declared iust in the sight of men , to whom Faith comes to be testified only by good workes . The like is to bee vnderstood of Rahabs iustification by workes ; for it is another instance seruing to the same purpose of the Apostle , to distinguish a liuing and sauing Faith , from a dead and vnprofitable Faith. And this the Apostle concludeth , together with the Chapter , with a reason drawne from a similitude : For ( saith hee ) as the body without the Spirit is dead , euen so Faith without workes is dead also . Note here , how the Apostle most aptly concludeth the constant and vniforme current of this Chapter , concerning the difference betweene a dead and a lining Faith , which are as it were the two hinges of the Chapter : As the body without the spirit is dead , euen so Faith without workes is dead also . The Pontificians vpon this place doe ground their informing of Faith by charity , as if Faith were altogether without forme and life , vntill charity be infused into it : but their collection is most improper , and swarueth not onely from the property of the comparison , but also from the maine purpose of the Apostle . For the Apostle saith ; As the body without the Spirit is dead : he saith not , As the body without the soule is dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spirit or breath : for so the word signifieth . Now if they would herein , as they doe vpon other occasions altogether impertinent , consult with Philosophy , it would tell them , that there are three things concurring to the composition of a liuing man ; the soule , the body , and the spirit . The soule is that which informeth and giueth life to the body ; but the spirit , by which they say the soule & body are vnited , is that whereby also the man doth breathe , and whereby he is knowne to liue . For so long as there is breath in a man , wee know him to be aliue , when a man lyes in a swoune or trance , without any motion ; to know whether he be dead or no , we take a Chrystall glasse , or such like , to discerne whether hee breathe or no : if he breathe not , we giue him for dead ; but if he breathe neuer so little , we know hee is yet a liuing man. To this purpose doth our Apostle apply this comparison : that as we cannot know a man from a dead carkasse , but by his spirit or breathing ; so no more can wee know a liuing Faith from a dead Faith , but by good workes , which are as it were breathed from it . Obiect . But , will some say , The word vsed by St. Iames for spirit , may be as well taken for the soule , which giues life to the body ; for so it is often taken in Scripture for the soule : as Luke 23. 46. and elsewhere . Besides , doe not most Interpreters take it generally for the soule ? Why should wee not then rather take it for the soule and spirit of a man that is within him , than only for the breath which proceedeth from him ? Answ. I answer : First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soule , as well as for the spirit ; so also it is vsed sometime for breath or winde , as our Sauiour alludeth , Ioh 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken for the praecordia , or lungs , whence the breath is deriued . But the question is , how it is to be taken in this place of St Iames. For the true meaning of this word in that place , wee must ( as in the true interpretation of other Scriptures ) obserue the tenure of the text and context . Now the tenure of that whole Chapter of St. Iames , is chiefly to discerne true Faith from counterfeit . To demonstrate this , he instanceth the body of a man. Now by what speciall signe is the body of a man known to liue ? By the spirit , saith S. Iames. What spirit ? the soule , or the spirit within a man ? or his spirit , to wit , his breath ? ( for Spirit may signifie all these . ) By that spirit , which doth most liuely & plainly shew a man to be aliue , & that is the breath . For when all other signs do faile ▪ as speech and motion of any limbe or member , in so much as a man is senselesse & lyes for dead , yet if he breathe , it is an euident token that he yet liueth . But when he comes once to be as the same Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without this spirit , or breath , then he is certainly dead . Euen so Faith without the breathing of good workes , is dead . And this agreeth with that he saith there ; Shew mee thy Faith by thy workes . The soule indeede giues the body to liue ; but it is the breath that shewes the body to liue , when the soule cannot . Therefore it seemeth to my reason an vndeniable conclusion , that Saint Iames speakes there of the breath of the body , the most demonstratiue signe of life . And deuout Bernard also excellently to this purpose , and place of Iames , Vt corporis huius vitam ex motu suo dignoscimus ; ita & fidei vitam ex operibus bonis : As we discerne the life of this body of ours by the motion of it ; so also the life of faith by good workes . Nor are we ignorant , that St Augustine Lib. 83. quaestionum , quaest . 76. to reconcile these two Apostles , saith , that Paul speakes of workes done before faith , and Iames of workes after faith : which opinion and conceit of his , although it not onely want , but crosse the euidence of Scripture , sith Abrahams offering vp his Sonne was a worke of , and so after faith , and yet did not iustifie him before God , as Paul plainely teacheth ( and where Augustine doth neuer so little swarue from the Scripure , we must craue leaue there to leaue him : being else followers of him , as he is of the Scriptures , according to his owne law ) yet St. Augustine going about to reconcile Iames with Paul , saith not there , nor any where else in all his writings , that good works done after Faith , doe iustifie vs in the sight of God : but only that they are necessary duties of euery true beleeuer . Wee know also , that Body in Scripture is often taken for the whole Compositum , or the whole man or person , consisting of soule and body : as Heb 10. 5. A body hast thou prepared me ; meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren , by the mercy of God , that ye present your bodies a liuing sacrifice , &c. meaning the whole man ; the soule as well as the body : for the body without the soule , is not a liuing , but a dead sacrifice . So the Apostle here telleth vs , that as the body ; to wit , a man without the Spirit , or without breathing , is dead : that is , is knowne to be dead : Euen so faith without workes , is knowne to be a dead faith . And so our Apostles conclusion here , is a pregnant confirmation of what he had formerly said , concerning the proofe and euidence of a sauing and liuing faith , which is knowne and distinguished from an idle and dead faith , onely by good workes ; by the working whereof , faith is knowne to liue , as a man by breathing . So then it is cleare , that Pauls iustification by faith excluding workes , is that , whereby wee are iustified truly and really in the sight and account of God : and that other iustification , which Iames speakes of , wherein hee ioyneth workes with faith , is onely a declaratiue iustification in the fight and account of men ; to whom wee manifect the truth of that faith , whereby we are iustified in the sight of God by our good workes , whereby men take notice that wee are true , no counterfeit beleeuers . Wee will conclude this place of St. Iames with the interpretation of Aquinas In Epist. Iacobi Cap. 2. Iacobus loquitur de operibus sequentibus fidem , quae dicuntur iustificare , non secundum quod iustificare dicitur infusio , sed secundum quod dicitur iustitiae exercitatio , vel ostensio , vel consummatio : res enim fieri dicitur , quando perficitur & innotescit : Iames ( saith he ) speaketh of workes following faith , which are said to iustifie , not in that sense that iustification is called * infusion , but in that it is called the exercise , or manifestation , or perfection of righteousnesse : for a thing is said to be done , when it is perfected and made manifest . In the last place the Pontificians alledge Paul to the Galathians , where ( say they ) speaking of iustification by faith without the workes of the Law , hee meaneth , yea and mentioneth the ceremonials of the Law , as Circumcision : therfore hee doth not thereby exclude from Iustification , the workes of grace done in vs and by vs. I answer , first , their allegation is false : for the Apostle thereby the Law , or the workes of the Law , meaneth not only the ceremonials , but the very morals of the Law , as Gal. 3. 10. for it is written , Cursed is euery one that continueth not in all things which are written in the Booke of the Law , to doe them . All things exclude nothing . Secondly , he speaketh of the workes of the Law , both ceremoniall and morall , as they are done euen by the faithfull and regenerate also ; and not onely by others , that euen in that respect they iustifie not in the sight of God. To this end the Apostle saith ( Gal. 3. 11. ) But that no man is iustified by the Law in the sight of God , it is euident : for , the iust shall liue by faith . No man is iustified by the Law : therefore not the regenerate , not Abraham , though hee did workes of the Law ; for he had the Law already written in the tables of his heart , before it came to be written in stone . But , say they , Abraham was iustified through workes . True. But how iustified ? In the sight of God ? No , saith our Apostle . No man is iustified by the Law in the sight of God. In the sight of man he may , as St. Iames meaneth ; but not in the sight of God , as St. Paul plainely expresseth , both here , & in the forenamed place to the Romanes , Rom 4. 2. If Abraham were iustified by workes , hee hath whereof to glory , but not before God. So that the Scripture in two most euident and pregnant testimonies excludes all iustification by workes ; yea , by any workes , in the sight of God , and before God : that by two witnesses of holy Scripture this word of grace , of iustification by Faith , excluding all workes whatsoeuer , ceremoniall or morall , yea ▪ euen in the regenerate themselues , as was faithfull Abraham , the type of all the faithfull , might be established , against all Popish Sophistrie , and doctrines of Diuels . Thirdly , admit the Apostle meant only legall Ceremonies , not morall Duties ( though the contrary is manifest ) yet of those Ceremonies , Circumcision is nominated by the Apostle for one speciall one . Of which he saith , Gal. 5. 2. Behold , I Paul say vnto you , that if ye be circumcised , Christ shall profit you nothing . Circumcision then is vtterly excluded from Iustification ; and , to depend vpon it , makes a man a debtor to the whole Law , Gal. 5. 3. But will some say , for a Christian ( as these Galathians were ) to hold the necessity of Circumcision still , together with Baptisme , makes Christ vnprofitable , and himselfe a debtor to the whole Law. But did not Circumcision iustifie the Iewes before the vse of Baptisme , as Baptisme doth now iustifie , comming in the stead of Circumcision ? Surely , much alike . For if Baptisme now iustifieth , as Pontificians teach , ex opere operato , then Circumcision once iustified ; which the same Pontificians deny . But if Circumcision did not iustifie the Iewes , as the Apostle affirmeth , and Papists themselues confesse ; then Baptisme doth no more iustifie Christians : Seeing that Baptisme is the same and no other to vs , than Circumcision was to the Iewes ; though Papists put a great difference betweene them : saying , that the Sacraments of the New Testament do conferre grace , ex opere operato , but the Sacraments of the Old not so . Wherein , as in other doctrines of the mysterie of godlinesse , they bewray their grosse ignorance . But this by the way . But now , if circumcision , and other ceremonials of the Law of God be excluded from hauing any thing to doe in our iustification in the sight of God , by the obseruation of them ; then what part can Popish Ceremonies , beeing not the ordinances of God , but the inuentions of men , yea most of them the doctrines of Diuels , what part ( I say ) can these challenge in the worke of Iustification ? How shall the going a Pilgrimage to such a Shrine , or to Rome in their yeare of Iubilee , or the obseruation of Canonicall houres , for reciting prayers not vnderstood , or saying ouer by the Bead row so many Pater-nosters and Aue-Maries before such or such an Image , or buriall in a Friars Cowle , and a thousand such trumperies , and meere mockeries , yet all of them very meritorious , with that notorious Meretrix of Rome ; how shall these things come-in for a share in Iustification ? Lastly , wee may obserue how the Apostle , as to the Romanes , so to the Galathians , doth oppose the Law and Faith , as Gal. 3. 12. The Law is not of Faith. But in what respect doth he oppose them ? first in respect of their natures , the one consisting in working , the other in beleeuing : as Rom. 4. 5. To him that worketh not , but beleeueth , &c. Secondly , in respect of their opposite conditions . The condition of the Law is , Doe this , and liue : but the law of Faith is , Beleeue , and liue , as the Apostle declares at large , Rom. 10. 4. &c. Now all this opposition between the Law and Faith , is mainely in the point of Iustification . There is a Iustification by the Law , & a Iustification by Faith ; but so opposite and incompatible , as they can in no wise bee reconciled together : the one doth necessarily exclude the other . Oyle and vineger cannot bee mingled together , but the one will euer floate aboue the other , and admit of no mixture : so the oyle of grace and of faith can abide no mixture with the sharpe vineger of that killing letter the Law , in the worke of iustification in Gods sight ; vnlesse where the Law is entirely and exactly kept in all points . But otherwise the Law and Faith , the Law and the Gospell , doe sweetly conspire together . For , as for the Ceremonies of the Law , in as much as they were types , all answering to the patterne of heauenly things shewed to Moses in the Mount , which patterne was Christ , as the Apostle to the Hebrewes most diuinely sheweth : those Ceremonies , those Types , are now all swallowed vp , and for euer fulfilled in the substance and truth , which is Christ : And as for the morall Law , it is made subordinate to the Faith of the Gospell , so that in euery beleeuer it is the rule of Christian obedience , and holy conuersation . And therefore when the Law was giuen in Mount Sinai , Iesus Christ stands at the top , saying , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage : Thou shalt haue no other Gods , but me , &c. Now what deliuerance was this ? A temporall deliuerance only ? No : it was a liuely type of our spirituall freedome from the Egyptian seruitude of sinne and Sathan : witnesse the Pascall Lambe ; which slaine , the blood sprinkled saued the Israelites , which was a type of the Lambe of God , that taketh away the sins of the world : And , the Sea diuided , a type of Baptisme ; sauing the soule , and drowning sinne , together with the power of darkenesse , Pharaoh and his Hoast . So that howsoeuer the giuing of the Law was with much terrour , in regard of the manner : yet in regard of the matter being well vnderstood , it must needes bee most comfortable to all the faithfull , who beleeue in Iesus Christ , the Deliuerer from Egypt ; who hath freed vs from the curse of the Law , and will worke in vs both to will and to doe the duties of the Law , as fruits of faith , euen of his good pleasure . Indeed that notable and excellent Preface to the Morall law , I am the Lord thy God , which brought thee out of the land of Egypt , &c. to the common carnall and vnbeleeuing Iewes , was a Riddle : but to the Eagle-ey'd Beleeuer , Iew or Gentile , it is a most cleere Gospell ; setting forth what Iesus Christ hath done for vs , and consequently what wee should doe for him : that as wee beleeue in him , who hath saued and redeemed vs out of the house of bondage , and from the seruitude of the spirituall Pharaoh ; so wee should testifie this our faith , in louing , fearing , seruing and obeying him , in keeping those commandements of Loue ; written not with pen and inke , but with the finger of Gods spirit ; not in tables of stone , but in the fleshie tables of our hearts . As it is in the Song of Zachary , That wee being deliuered from the hands of our enemies , should serue him without feare , in holinesse and righteousnesse all the dayes of our life . Therefore seruants were called à seruando , as being saued by those , to whom therefore they did owe their seruice . In this respect , the Law and Faith , the Law and the Gospell , are not opposite , but sweetely subordinate the one vnto the other : that as Christ hath saued vs from the curse of the Law ; so he propounds himselfe to be serued of vs , by conformity to the Law , in a Christian conuersation . So that the Tree of life sweetning these waters of Marah , Iesus Christ sweetning and sanctifying the Law vnto vs , wee drinke thereof with comfort , to strengthen vs in our way to Canaan , through this wearisome Wildernesse . As Dauid saith , I will runne the way of thy Commandements , when thou hast enlarged my heart . So that Faith and the Law , to wit , the obedience of Gods will , are sweete , yea inseparable companions , and goe hand in hand together throughout the whole Pilgrimage of this life : but in the worke of our Iustification in the sight of God , they are meere strangers one vnto the other ; yea , sworne opposites , that can neuer be reconciled , though the Pontificians would neuer so faine ioyne together Faith Gods Arke , and their owne worke Dagon in their Temple , to stand as copartners in their iustification . But Dagon fals downe , where the Arke standeth : yea , hee loseth his head ( all deuices to pleade for himselfe ) and his hands too , that hee cannot doe one good deede towards his Iustification , but remaines a meere trunck and senslesse blocke . And as the Philistims , while they boasted they had gotten the Arke of God to their Dagon , were not free but the more followed with diuine vengeance : So the Pontificians , while they bragge of faith and good workes as concurring in iustification , they are so farre from being saued from Gods wrath , as that they doe the more incense him against themselues . Nor shall they euer bee free from feeling , and fearing Gods plagues , till with the Philistims , they send home the Lords Arke , with a sinne-offring : that is , vntil they repent of this their profanation of the Faith of Christ ; which is that onely , wherein Israel must be saued , renouncing their own workes , as hauing no more hands than Dagon left them , for to worke their iustification in the sight of God. CHAP. X. A plausible obiection of the Pontificians , for the confirmation of their Iustification by inherent righteousnesse , answered : and diuers reasons added to shew the absurdities of Iustification by inherencie . BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse , obiect : What difference is there ( say they ) betweene Gods pardoning our debts , and giuing vs money to pay them ? A pretty deuice indeede : For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God , they thinke all is well enough ; and if probability might stand for proofe , our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God , as the price of Christs bloud payde for vs , and imputed to vs. But let Baal pleade for himselfe , seeing he is a God : And for the deciding of this doubt , we haue a leading case in the Gospell , that will easily stint the strife . The case is betweene the Pharisee and the Publican ; both went vp to the Temple to pray . The Pharisee prayed thus , Lord , I thanke thee , I am not as other men , extortioners , vniust , adulterers , or euen as this Publican : I fast twice in the weeke , I giue tithe of all that I possesse . See what notable vertues here be in this Pharisee . But was he therefore , or thereby iustified ? No : the Publican rather . But his pride ouerthrew all : Yet did he not ascribe his vertues to the worke of God in him ? for hee thanked God. Whereupon Augustine saith : Pharisaeus gratias Deo agendo , ab eo se accepisse omnia fate●atur , & tamen improbatus est : The Pharisee in giuing thankes to God , acknowledgeth hee had receiued all things of him , and yet he was vnapproued . And againe , Pharisaeus ille superbe quidem iustum se dicebat , sed tamen Deo gratias agebat : The Pharisee proudly said he was iust , and yet he gaue thankes to God. And in another place , Magis iustificatus descendit de Temple Publicanus ille , peccatorum confessione sollicitus , quàm Pharisaeus meritorum enumeratione securus , quamuis & ipse gratias egit Deo : The Publican went downe from the Temple more iustified , being carefull in confessing his sinnes , than the Pharisee , who was secure in numbring vp his merits , although hee gaue thankes to God for them . And so to these two , Augustine doth apply that saying in the blessed Virgins song . He hath filled the hungry with good things , and the rich hee hath sent empty away . Now the Pontificians may easily see their owne face in this Pharisee . They will be iustified by their inherent righteousnesse . But that is derogatory to Gods glory . But they giue thanks to God for their inherent righteousnes , ascribing it to his gift . So did the Pharisee . Was he therefore iustified ? Yea , St. Ambrose goes a little further , who speaking of this Pharisee , and his proud confession , saith : Aduertit hoc Diabolus , & perfundit eum vlcere graui , vt non teneret caput , mente carnis inflatus , & in eo in quo laudabilis fore crederetur , ibi reprehensibilior iudicaretur . Agebat enim gratias Deo , quod non esset raptor , adulter , iniustus . Qu●m noxie ei luctatus est serp●ns , & gra●●bus ●um spirit ligauit ? studet enim supplantare Diabolus bonis operibus intentos . Denique probabilior Pharisaeus ingressus est Templum , quàm Publicanus , & condemnatus exiu● : The Diuell obserues this , and fils him with a grieuous vlcer , that he should not hold the head , being puffed vp with a carnall minde ; and wherein he thought to be commended , there he was iudged the more worthy to be reproued : for hee gaue thankes to God , that hee was no extortioner , adulterer , vniust . How dangerously did the serpent incounter him , and bound him with grieuous chaines ? for the Diuell studies to supplant those , that are intent and wedded to their good workes , whereby to be iustified before God. Whence we may obserue , what a dangerous doctrine that of the Pontificians is , in seeking to be iustified by their inherent righteousnesse , howsoeuer they would seeme to acknowledge God the author of it . So that by St. Ambrose his doctrine , they that hold this , hold not the head , which is Christ , as the Apostle also speaks : They are puffed vp with a fleshly mind . They are bound in Satans chains . The Diuell fils them full of vlcers ; and they goe away not iustified , but condemned . And Gregory saith ; Propriam laudem quaerunt ex Dei donis : They seeke their owne praise by the gifts of God. But let vs more particularly examine the former obiection ( although it be grounded vpon carnall reason . ) What difference ( say they ) between God : pardoning our debt , and giuing vs money to pay it ? What difference ? very great . For first , it is no where written in Gods Word , that God enableth man by his grace , to pay his owne debt to God. But that God pardoneth our debts , is euery where in the Word ; and wee are taught daily to pray , Forgiue vs our debts . The debter in the Gospell , that ought his Lord ten thousand Talents , but had not to pay : How did hee satisfie his Lord ? hee humbleth himselfe , and desireth his patience , and hee would pay him all . How ? Pay him all , when hee had nothing to pay ? Yes : if his Lord bee patient towards him ; if hee haue compassion on him , and forgiue him the debt , as he did . But for God to enable a man to pay his owne debt to God , is as nouell a doctrine , as it is a thing vncouth , and vnheard of among men , that a creditor should giue his debtor so much money as to discharge his debt , in stead of forgiuing the debt . So that the ground of this obiection is absurd , euen among men , much more with God. Againe , the graces of God are neuer giuen vs for this end , that wee should satisfie Gods iustice thereby , but to glorifie his mercy , and sanctifie his name in the vse of them . Thirdly , the debt wherewith Gods iustice is satisfied , must bee of an infinite value , euen as his iustice is infinitely offended . The only price of this satisfaction is the bloud of Christ , our God and Sauionr . This blood is of infinite value , to satisfie Gods iustice , because it is the bloud of God , Acts 20. 28. But there is nothing inherent in vs , no grace , no vertue , although infused into vs by the merit of this bloud shed , and dipped and dyed in it ( as Pontificians play vpon it ) that can be of an infinite value . For God cannot make vs , who are creatures , to bee Gods , infinite with himselfe the Creator ? But if God should enable vs to satisfie for our selues , and to pay our owne debts to God , it were to make Gods of vs. None can satisfie God for mans sinne , but onely God ; God-man Iesus Christ. Doe we euer reade , that God made man to be his owne Sauiour , as Pontificians blasphemously auouch ? I , euen I am the Lord ( saith God ) and besides mee there is no Sauiour . No Sauiour then but the Lord God. This is peculiar and proper to Christ alone . Acts 4 12. There is no other name vnder Heauen giuen amongst men , whereby we must be saued ; neither is there saluation in any other . Saluation then is in Christ alone ; in vs therefore it is not . In vs it is not to pay our debt for the least sinne : we cannot answer him one for a thousand , as Iob saith ; How should man beiust with God ? If hee will contend with him , he cannot answer him one of a thousand . So that for a man to say , he is iustified by his owne inherent workes , though flowing from Christs merits , is to make a Christ of himselfe . He that aduanceth his graces receiued of God , to such a high pitch , as to esteeme them satisfactory to Gods iustice , is to make the gifts of God , to bee so many Gods. As Ambrose saith ; Inexcusabiles facti sunt , qui Deos sibi Dei dona fec●runt , & quae creata erant ad vtendum , venerati sunt ad colendum : They are become inexcusable , who of Gods gifts haue made Gods to themselues ; and those things which were created to bee vsed , they adore them as an Idoll . Onely Christ is that sacred and mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that fish , in whom is found our tribute-money ; to satisfie the Maiesty of God. This money must bee stamped no where but in Gods owne Mint ; as the pure siluer Oare of it is no where found , but in Gods owne Mynes , the holy Scriptures ; no other Image or Superscription must be vpon it , but that of Iesus Christ , and none may tender , or offer it vp to God , but onely Christ. 1. Tim. 2. 6. There is one God , and one Mediator betweene God and man , the man Christ Iesus , who gaue himselfe a ransome for all . This pure ransome , more pure , more precious than gold , will endure no mixture , no allay of any other mettals , much lesse of any drosse . But inherent righteousnesse in vs , though dipped in Christs bloud , as hauing receiued a tincture from it , as they say , if wee offer it to God for currant payment , hee will easily perceiue it counterfeit coine , of our owne mynting , of our owne inuenting , no better than Alcumy , little siluer , but much drosse in it , euen the drosse of humane inuention and corruption , which if it bee brought to Gods touch , turnes colour ; if put in the Skale of the Sanctuary , is found too light ; if cast into the Test of Gods fiery iustice , it is blown all away in smoke . As Esay saith ; Thy siluer is become drosse , thy wine mixt with water . And as Ieremy saith ; Reprobate siluer shall men call them , because the Lord hath reiected them . Our inherent righteousnesse , call it Christs merits , or what you will , is at the best but as Piscis in arido . The fish , while it is in the sea , liueth , moueth , is full of strength and agility ; but vpon the dry land , it straight loseth all his vigour , motion , and life it selfe , and quickly putrefieth : euen so the merits and righteousnesse of Christ , being in him , as in their proper element , are most liuely and vigorous , strong and auaileable to satisfie Gods iustice , and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies , by that sweete smelling sacrifice of himselfe once offered : but take any part of these merits of Christ out of him , and put them into our dry and parched sandy soules , and they become of no life , of no validity , to make the least satisfaction for the least sinnes ; yea , in this respect they stinke in the nostrils of God. Our soules are but broken Cisternes , to contain this pure water of life . God could neuer yet finde any thing in vs ; in vs , I say , but onely faith , whereby to iustifie vs : and this faith , not as a worke of ours iustifying vs , but as an instrument applying Christ , by whom , in whom , and for whom wee are iustified . If God iustifie vs for righteousnesse inherent , or dwelling in vs , then God should bee said to iustifie the godly : but the Scripture saith otherwise , That God iustifieth the vngodly . Rom. 4. 5. Now to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . where faith being opposed to working , cannot be said to iustifie , as it is a work . A notable testimony to proue , that our iustification is not from within vs , but from without vs ; not in vs , but on vs ; not of him that worketh , but of him that beleeueth in him that iustifieth : Whom ? the godly ? Nay : but the vngodly . As Augustine saith ; Tu , Domine , benedicis iustum , sed eum prius iustificaa impium : Thou , Lord , doest blesse the iust , but first , he being vngodly , thou iustifiest him . As if hee had said , Being first vngodly , thou diddest iustifie him , and then being iust , thou Lord doest blesse him . How then comes this forraine righteousnesse vpon an vngodly man ? The Apostle sheweth ; His faith is counted for righteousnesse . How ? His faith layes hold on Christ , who is the Lord our righteousnesse : being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , that according as it is written , He that glorieth , let him glory in the Lord. But will the Pontifician say , Doe you call the graces of Christ in vs counterfeit coyne , drosse , reprobate siluer , &c. Yes , if ye reckon it for pay , to satisfie Gods iustice withall : in this sense in vs , it is meere counterfeit , drosse , reprobate siluer , coyned in the Mint of Satans forgeries . It is but as the Sunne-beame vpon a dung-hill , raysing vp a stinking vapour , in stead of a sweete odour in Gods nostrils . But the graces of God in vs , flowing from our head Christ Iesus , in whom wee are first iustified by faith , are the matter of our sanctification , and the consequent fruits and effects of our iustification . Thus , they are a Well of liuing waters , springing vp in vs vnto eternall life . Thus , they are a garden of spices , yea of costly Spicknard , yeelding a fragrant smell , while the Sunne of righteousnesse shines vpon them . Thus are they more pure and precious than gold , yea , than much fine gold . Thus are they so many precious stones , to paue our way that leades to the Kingdome of Heauen : Yea thus , so many peerelesse Pearles which adorne our Crowne of grace here , and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter . Thus , all our good works , and words , and thoughts , are precious euen in Gods sight through Christ. They will stand before his mercy seate , but they dare not stand before the Tribunall of his strict and seuere iustice . They dare come before God , as a proofe of our faith and obedience , but not as a price of our sinne and disobedience . And at the best , cause we haue to pray Gods mercy for them , but in no case to pay his iustice with them . Now there be many reasons , why inherent righteousnesse is no formall cause of our iustification in the sight of God. First , because it is a meere humane inuention : It hath no warrant in Gods Word , and consequently , no warrant at all . Will the Pontificians herein , as they are willing in other things , stand to the iudgement of their father Aristotle ? Hee saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : All things are better determined according to the Law , than according to mans will : for it is no sure rule . Tertullian said of an errour of Hermogenes , about the creation of the world of a pre-existent matter : Scriptum esse doceat Hermogenis officina . Si non est scriptum , timeat : Let the shop of Hermogenes shew this to be written . If it be not written , let him feare . Now iustification is a fundamentall doctrine , that cannot stand but vpon the Sciptures . Iustification is by faith , and faith comes by hearing , and hearing by the Word of God. The word is neare thee , euen in thy mouth , and in thy heart ; that is , the word of faith , which we preach : for with the heart man beleeueth to righteousnesse , and with the mouth confession is made to saluation . Let Pontificians feare to frame such a iustification , as they finde not in the Scriptures . Secondly , because inherent righteousnesse doth not only diminish the glory , but euen abolish the merit of Christ in all his sufferings . His glory it is , to bee our whole and sole Sauiour ; this glory hee will not impart to any creature : for hee saith ; I , euen I am the Lord , and besides me there is no Sauiour . Stella obserueth well , saying ; Redemptor & redemptus inuicem se excludunt : To be a Redeemer , and to be redeemed , are two incompatible things , and cannot consist together . But the faithfull are called , The redeemed of the Lord , Esa. 62. 12. and the Lord the Redeemer ; therefore in no sort can they be their owne Redeemers , vnlesse Christ bee denyed to bee their Redeemer , and they his redeemed . Againe , the merit of Christs sufferings , was to intitle vs to the intire obedience and righteousnesse of Christ , to make it as firmely and wholly ours by imputation , as our sinne was his by imputation . But inherent iustification robs Christ of his glory , seeing thereby euery man becomes his owne Sauiour , atleast in part , and so Christ is denied to bee a perfect and alone Sauiour . And seeing inherent righteousnesse challengeth only a part of Christs merits , and consequently , alloweth him to be but a party-Sauiour , and so also that he bore our sinnes but in part , to the end we might fill vp what is wanting , eyther by our owne workes , or by the surplusage of some fained Church-treasure , and workes of supererogation or satisfaction . Hence it is , that Christ being diuided , and our righteousnesse parted betweene him and vs , that his death comes vtterly to be abolished , and of none effect . For as the Galathians ioyning circumcision with Christ , and their workes with faith ▪ in their iustification came to be abolished from Christ , and Christ profited them nothing : So all Popish inherency of righteousnesse , ioyning Christs merits and mans workes together , doth vtterly annihilate and frustrate the death of Christ. For faith and workes are opposite , and exclude each other in the point of iustification . As the Apostle saith ; If by grace , then it is no more of workes , otherwise grace is no more grace . But if it bee of workes , then is it no more grace , otherwise worke is no more worke . So that grace and workes , are vnreconcileable and incompatible in the worke of iustification . Although the Trent Councell doth , according to her manner , most impiously abuse that former place to the Romanes , applying it onely to exclude merit of condignity from those workes , which goe before iustification , though not merit of congruity , according to her equiuocall scope : destroying in one little Chapter the true nature and property of faith and grace in our iustification . A third reason condemning Popish iustification by inherent righteousnesse , is because it peruerteth the whole tenure of the Gospell , and those clouds of testimonies therein , all euidently prouing our iustification by Christ through faith , as hath been formerly declared . A fourth reason , because it fils the heart with pride , as we haue seene in the example of that Pharisee , who though he acknowledged God to bee the Author of his many vertues , yet because he rested in them , and placed therein his righteousnesse and perfection , he failed of Gods approbation . And we see the Apostle doth often strike vpon this string , shewing how pride doth necessarily follow this iustification by workes at any hand : for by faith boasting is excluded , Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9. Not of workes , least any man should boast . Implying , that works in iustification , is as the Leauen of the Pharisees , it sowers and swels the whole lumpe . And there must needes bee an intolerable height of pride in that mans heart , that dare with Lucifer , ascend into the seate of God , and aspire to be like the most High , by ioyning his workes and Christs merits together , whereby hee will be iustified in the sight of God , and become a fellow-Sauiour with Iesus Christ. A fift reason followeth hereupon , That consequently this doctrine of inherent iustification leades a man headlong to hell . For as it teacheth a man to aspire to a partnership with Christ in his glory , in the worke of iustification : so it maketh him to haue fellowship with the Diuell and his Angels , in their eternall condemnation . It is not possible this doctrine should euer bring a man to Heauen ; it being as it were a Ladder , the one side whereof is of Timber , and the other side of a Reed , ioyned together by rotten steps . For mans workes are that side of Reede , and Christs merits are the other side of Timber of the Tree of life , both ioyned together by the steps of vnsound doctrine of inherent righteousnesse : Like those feete , part of yron , and part of clay , no way cohering together . In a word , this doctrine of inherent righteousnesse , is a false and deceitfull doctrine : which as it can neuer truly iustifie a man in Gods sight , so it can neuer satisfie the conscience with solid comfort . For , that which iustifies a man in the sight of God , giues a man boldnesse and confidence in his presence . Therefore the Apostle saith , Beeing iustified by Faith , we haue peace with God through our Lord Iesus Christ ; by whom also we haue accesse by Faith into this grace , wherein wee stand , and reioyce in hope , of the glorie of God , &c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth . And , Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes ; he inferreth thereupon , That we haue boldnesse to enter into the Holyest , that is , into heauen , by the bloud of Iesus . This is it that giues vs true peace of conscience in our selues , and confidence towards God. But inherent righteousnesse can neuer giue vs this peace of conscience , this confidence towards God , being at the best mingled with infinite imperfections and corruptions . Euen Bellarmine himselfe confesseth , That it is the safest and securest course to relye vpon the only merits of Christ. And we reade , that Stephen Gardiner , that bloudy persecuter of Gods Saints , lying vpon his death bed , and being demanded by some that stood by , a reason of his faith , how hee looked to be saued : His answer was , That ( for his part ) hee beleeued , he could not be saued but by the only merits of Iesus Christ : but ( saith hee ) this is a secret , and must be kept from the peoples knowledge ; for if this gap bee once set open , then farewell all good workes . Yea Pope Gregory the Seuenth , that notorious Hildebrand , recounting his many pontificall prerogatiues ; and among them , that one , That if the Bishop of Rome haue any personall defaults , yet vndoubtedly he is sanctified by the merits of blessed Peter : but at length , hauing drunk-in such store of iniquitie , like water , as an old leaking ship , now ready to sinke in the very hauens mouth ; being put to a pinch , vpon the apprehension of Gods approaching arrest , haling him vnto iudgement ; then he could learn to say , I find my selfe so surcharged with the huge weight of my sinns , that there remains for me no hope of saluation , but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death , when their conscience is made their iudge , renounce their own Doctrine , & seeme to desire to dye good Protestants : like Balaam who wished he might dye the death of the righteous . But I cānot see by what way such dubbling Wanderers can come to heauen : because , as in their life they denyed the doctrine of Faith ; so in their death they are ( for ought wee may deeme ) deuoyd of the duety of charity . Dye they not in a most preposterous malice and enuy ? They would goe to Heauen , but would pull the Ladder after them , lest the simple people should follow them . So the Hypocriticall Pharisees , who shut vp the Kingdome of Heauen against men ; neither going in themselues , nor suffering those that would , to enter in . Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse . But yet for more confirmation of the truth , and confutation of this damnable doctrine of Popery ; let vs take a briefe view of the faith , and opinion , which the Saints of God from time to time haue had concerning their owne inherent righteousnesse . Abraham the father and figure of the faithfull , for all his workes , yet was not iustified by them in the sight of God , as the Apostle testifieth of him , Rom. 4. 2. for if Abraham were iustified by workes , he hath whereof to glory , but not before God. This onely testimony might stand for all , to proue wherein the righteousnesse of all the faithfull consisteth , whereby they stand iust in the sight of God ; to wit , not in their inherent righteousnesse , but in the onely righteousnesse of Christ imputed , and by faith applied . Thus Iob confessed he stood iustified , Iob 9 2. How should man be iust with God ? if he will contend with him , hee cannot answer him one of a thousand . And ver . 20. If I iustifie my selfe , mine owne mouth shall condemne me : if I say , I am perfect , it shall also proue me peruerse . And Chapt. 25. 4. How can man bee iustified with God ? yea , Chapt. 9. 15. whom ( saith he ) though I were righteous , yet would I not answer , but I would make supplication to my Iudge . Indeede towards his friends he stands stoutly in the iustification of himselfe , namely , of his integrity and sincerity , and that hee was no hypocrite , as they , no lesse vncharitably , than vntruely charged him ; but towards God he beares himself farre otherwise : before him he humbles himselfe , he makes supplication to his Iudge , & saith , Chap. 9. 30. If I wash my self with snow-water , and make my hands neuer so cleane , yet shalt thou plunge me in the ditch , and mine owne clothes shall abhorre me : for he is not a man , as I am , that I should answer him , and we should come together in iudgement . And Chapt. 10. 14. If I sinne , then thou markest mee , and thou wilt not acquite me from mine iniquity . If I bee wicked , woe vnto me : and if I be righteous , yet will I not lift vp my head ; I am full of confusion , &c. But had Iob no good workes ? Yes , looke vpon his life described in his 29. 30 ▪ & 31. Chapters . Hee was an eye to the blinde , and a foote to the lame , a deliuerer of the poore , fatherlesse , and friendlesse from the oppressor , breaking the iawes of the wicked , and plucking the spoile out of his teeth : He wept for him that was in trouble , and his soule was grieued for the poore . And though hee were a great man , a wise man , a Prince , yet hee ate not his morcels alone , but the poore and fatherlesse fed with him . The naked limmes blessed him , being warmed with the fleece of his sheepe . What sinne was Iob addicted to ? and what actions of piety and mercy did he not abound in ? Insomuch , as in respect of his sincerity and integrity of heart , hee durst say , If I haue walked with vanity , or if my foote hath hasted to deceit , let me be weighed in an euen ballance , that God may know mine integrity . And God knew his integrity , giuing testimony vnto it , that he was a man perfect and vpright , and one that feared God , and eschued euill . Yet all this righteousnesse Iob renounceth , when he comes to the strict tryall of Gods Tribunall . For , comming to stand in Gods presence , he saith , Chapt 42. 5. I haue heard of thee , by the hearing of the eare ; but now mine eye seeth thee : wherefore I abhorre my selfe , and repent in dust and ashes . An admirable type of a faithfull man , not trusting in his owne inherent righteousnesse , but in the onely mercy of God through Christs merits , whereby onely he stands iustified in the sight of God. Was not Dauid also a holy man , an honest hearted man , after Gods owne heart ? yet he professeth , Psal. 71. 15. &c. My mouth shall shew forth thy righteousnesse , and thy saluation all the day : for I know not the numbers ( that is , the perfections ) thereof . I will goe in the strength of the Lord God , and will make mention of thy righteousnesse , euen of thine onely . And in the beginning of the same Psalme , In thee , O Lord , haue I put my trust , let me neuer bee put to confusion , deliuer me in thy righteousnesse . And Psalme 89. 16. speaking in the name of all the faithfull , he saith ; In thy name shall they reioyce all the day , and in thy righteousnesse shall they make their boast . And vpon the 32. Psalme , Paul hath these words , as a Commentary of Dauids words , Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes , saying : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : Blessed is the man to whom the Lord will not impute sinne . But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God , Psal. 143. Heare my prayer , O Lord , giue eare to my supplication ; in thy faithfulnesse answer me , and in thy righteousnesse , And enter not into iudgement with thy seruant : for in thy sight shall no man liuing be iustified . And Psalme 30. If thou , Lord , shouldst marke iniquities , O Lord , who shall stand ? But there is forgiuenesse with thee , that thou mayst be feared . So Esay , that Euangelicall Prophet , aduanceth Gods righteousnesse , and disauoweth mans righteousnesse . Esay 54. 17. This is the heritage of the seruants of the Lord , and their righteousnesse is of me , saith the Lord. Yea , say the Pontificians , our inherent righteousnesse is of the Lord. Nay , saith Esay , chapt . 64. 6. We are all as an vncleane thing , and all our righteousnesse are as filthy rags . Yea , say the Pontificians , before we be regenerate , and be in Christ. But Esay speaketh of the Church of the Iewes , of the circumcised , to whom circumcision was a signe of regeneration , and of Gods Couenant of grace , and a seale of faith ; and Esay puts himselfe in the number . Was Esay now vnregenerate ? And in the name of himselfe , and the whole Church of the Iewes , hee renounceth all inherent righteousnesse , as filthy rags ; in no sort to bee patched and pieced to that garment of saluation , to that robe of righteousnesse , namely , Christs righteousnesse , imputed and put vpon vs by the hand of faith ; wherein Esay and all the faithfull reioyce : as hee saith , Esa. 61. 10. I will greatly reioyce in the Lord , my soule shall be ioyfull in my God : for he hath clothed me with the garments of saluation , he hath couered me with the robe of righteousnesse , as a Bridegroome decketh himselfe with ornaments , and as a Bride adorneth her selfe with her Iewels . And in the 43. of Esay , vers . 25. & 26. there is a flat opposition betweene Gods mercy , and our workes in iustification : I , euen I am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sins . But may not our workes come in as sharers with Gods mercies ? What workes ? The Prophet addeth in Gods person : Put me in remembrance , let vs pleade together : declare thou , that thou mayst be iustified . If God pleade with vs in iudgement , we haue no euidence of any workes in vs , whereby to be iustified in his sight . But our workes and obedience to Gods lawes are called our righteousnesse . As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees , yee cannot enter into the Kingdome of God. I answer , this place may well be vnderstood of Euangelicall righteousnesse , opposite to that legall righteousnesse of the Scribes and Pharisees , and so Christ points vs to the righteousnesse of faith in him . But admit our workes be called our righteousnesse . what then ? doth it follow that this is our righteousnesse , to iustifie vs in the sight of God ? Nothing lesse . For Moses saith ( speaking of obedience to Gods commandements , Deut. 9. ) Speake not thou in thy heart , after that thou art come to possesse that good Land , saying , For my righteousnesse the Lord hath brought me in to possesse this Land. No , faith Moses , vnderstand that the Lord thy God giueth thee not this good Land to possesse it , for thy righteousnesse . Now the Land of Canaan was a type of Gods Kingdome , which wee cannot come to possesse by our own inherent righteousnesse . Whereupon St Ambrose in his enarration vpon the 43. Psalme , but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword , &c. saith , Patres nostri , vtpote proximi & haeredes Patriarcharum , plantati in terra repromissionis , non suis hoc meritis vindicabant : Our fathers , to wit , the next successours and heires of the Patriarches , beeing planted in the Land of promise , did not claime this as due to their merits . Ideo nec Moses cos induxit , ne Legis hoc existimetur esse , sed gratiae ; Lex enim merita examinat , gratia fidem spectat : Therefore ( saith he ) neither did Moses bring them in thither , that it might not be reckoned as the worke of the Law , but of Grace ; for the Law examineth workes or merits , but Grace respecteth faith . Therefore , as not Moses , but Iosua or Iesus ( forso was his Name ) was appointed to bring the children of Israel into the possession of Canaan , the Land of promise ; which importeth also the Land of mercy , or of grace : So not the Law giuen by Moses , but Iesus Christ , by whom came grace and truth : hee our true Ioshua bringeth his people into the possession of grace and glory . Ergo qui non in brachio suo , hoc est , in sua operatione praesumit , sed in Dei gratia , credens , quòd non facta sua vnumquemque iustificant , sed fides prompta : dicit Domino , Tues ipse Rex meus , & Deus meus , qui mandas salutes Iacob ▪ Therefore ( saith holy Ambrose ) he that presumeth not in his owne arme , that is , in his workes , but in the grace of God ; beleeuing , that not a mans workes , but his prompt and cleare faith , doth iustifie him : this man saith vnto the Lord , Thou art my King , and my God , that commandest saluation for Iacob . True it is , that the same Father in another place saith ; Sola fides non sufficit : operari per dilectionem , &c. Sole faith is not sufficient : it is necessary that faith worke by loue , and conuerse worthy of God. And a little after , Festinemus , &c. Let vs hasten to enter into that rest , because faith is not sufficient , but a life beseeming faith must be added , and great care vsed , that faith bee not idle . For it is necessary for euery one that would possesse Heauen , to adorne his faith with good workes . So he . True : a most pious and Christian speech ; but in all this he saith not , that faith alone is not sufficient to iustifie vs in the sight of God , and so to bring vs to the possession of Heauen : for then hee should contradict himselfe elsewhere , where hee saith ; Sublatis omnibus operibus legis , sola fides posita est ad salutem : All the workes of the law being remoued , onely faith takes place in our saluation . Marke , he saith ; Sola fides : onely faith . And againe , the same Father saith elsewhere : Non operibus iustificamur , sed fide , quon●am carnalis infirmitas operibus impedimento est , sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : We are not iustified ( saith he ) by workes , but by faith ; because the infirmity of the flesh is an impediment to workes , but the glory of faith doth couer the errour of our workes , which faith obtaineth remission of sinnes . And againe ; Infirmitas excludit à venia , & fides excusat à culpa : Our infirmity excludeth vs from pardon , and faith excuseth vs from blame . And setting downe his peremptory iudgement , grounded vpon Scripture , he saith : Arbitramur secundum Apostolum , iustificari hominem per fidem sine operibus legis . Iustificetur ergo ex fide Dauid , qui per legem peccatum agnouit , sed peccati veniam ex fide credidit : Wee definitiuely conclude ( saith hee ) according to the Apostle , that a man is iustified by faith without the workes of the law . Therefore let Dauid be iustified by faith , who by the law acknowledged his sinne , and by faith beleeued the pardon of his sinne . And againe elsewhere : Deus clementia bonitatis suae semper homini procurans , vt & quod sine lege peccatum erat , & in lege , posset deleri : hoc decreuit , vt solam fidem poneret , per quam omnium peccata abolerentur : That is , God by the clemency of his goodnesse , alwayes prouiding for man , that both sinne committed without law , and in the law , might be blotted out : hath made this decree , to appoint sole faith , whereby all mens sinnes might be abolished . Now compare these iudicious sayings of this holy man , with that hee said formerly , that sole faith is not sufficient , but a good life must be added ▪ and it will plainly appeare , that he speakes of faith alone , as sufficient to iustifie vs in the sight of God , and to procure vs the possession of heauen ; yet hee meanes not a solitary and dead faith , but such a faith , as is a liuing and sauing faith , working by loue , which hath as well a worke of sanctification in a holy life amongst men , as of iustification by a holy beliefe in the sight of God. For there is frequent mention of a twofold righteousnesse in the workes of ancient Fathers : The one of iustification before God , which is the righteousnesse of faith ; the other , of iustification before men , which is the righteousnesse of workes . This second , is via regni ; the way to the kingdome : that other of faith , is caus●●egnandi ; the cause of our reigning in this kingdome . Saint Paul also disclaimeth all his former Ph●risaicall life , which , as touching the Law , was vnreprouable , calling and accounting it but drosse and dung . Nay , now after his conuersion , hauing walked holily and faithfully in his Apostolicall vocation and Ministery , so that he knew nothing by himselfe : yet what saith he ? Although I know nothing by my selfe , yet am I not therby iustified : but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse , all his desire was to bee found in Christ , not hauing his owne righteousnesse , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . To omit the multitude of testimonies of holy men of God , the fathers of the Church , from time to time , who in their writings doe renounce their own inherent righteousnesse , as iustifying them in the sight of God : Let vs , for conclusion of this point , adde a few memorable sayings vttered by dying men , such as were of a holy life & conuersation , now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment , & now sealing vp their faith with their last breath . Possidonius in his 27. Chapter of the life of Augustine , tels a memorable story . Augustine ( saith he ) told vs , that hee heard a most wise and pious answer of Ambrose , of blessed memory , drawing neare his end , which he much praised and commended : for when that venerable Father lay vpon his death-bed , and was desired of the faithfull standing about his bed , with teares , that hee would aske of the Lord a longer time of his Pilgrimage here , he answered them : * I haue not so liued , as that I am ashamed to continue amongst you ; nor yet am I affraid to dye , because we haue a good Master . And herein ( saith Possidonius ) our Augustine now aged , did admire and praise his words , as refined in the fire , and weighed in the ballance . For therefore is hee to be vnderstood to say : Nor doe I feare to dye , because wee haue a good Master ; lest he might be thought to trust and presume too much vpon his most sanctified life . But I haue not so liued , that I am ashamed to liue among you : this he said in regard of that , which one man might know of another ; for knowing the tryall of diuine iustice , he said , he relyed more vpon the goodnesse of his Lord , than vpon his owne merits : to whom also he prayed daily in the Lords Prayer , Forgiue vs our debts , &c. Bernard , when hee seemed to drawe his last breath , being in a trance , he thought he was presented before the Tribunall of his Lord : And Sathan also stood opposite against him , charging him with many wicked accusations . And when hee had prosecuted all to the full , then the man of God was to pleade for himselfe . And being no whit terrified or troubled , he said : I confesse I am vnworthy ; nor can I obtaine the Kingdome of Heauen by mine owne merits : But my Lord obtaining it by a double right , to wit , by the inheritance of his Father , and by the merit of his passion , contenting himselfe with the one , hee bestoweth the other vpon mee : by whose gift , claiming it as mine owne right , I am not confounded . At this word , the enemy went away confounded . There is extant an exhortation of Anselme to a dying brother , set downe in most sweet words . When any brother seemeth to be extremely oppressed , it stands both with piety and prudence , that he be exercised by a Prelate , or some other Priest , with these questions and exhortations vnder written . And first , let him be demanded : Brother , doest thou reioyce , that thou shalt dye in the faith ? and let him answer : I do . Confesse that thou hast not liued so wel as thou shouldest : I confesse it . Doest thou repent of it ? I doe repent . Hast thou a will and purpose to amend , if thou shouldst haue time to liue longer ? Yes . Doest thou beleeue that the Lord Iesus Christ , the Sonne of God , dyed for thee ? I beleeue it . Doest thou beleeue thou canst not bee saued , but by his death ? Yea. Doest thou from thy heart thank him for this ? I doe . Giue therefore , while there is life in thee , alwayes thankes vnto him , and put thy whole trust in this his onely death . Commit thy selfe wholly to his death . Couer thy whole selfe with this death , and wrap thy selfe wholly in it . And if the Lord goe about to iudge thee , say : Lord , I put the death of our Lord Iesus Christ betweene me and thy iudgment ; otherwise , I will not contend with thee . If he shall say , that thou hast deserued damnation ; say thou , I set the death of our Lord Iesus Christ betweene mee and my illdeseruings , and assigne me the merit of his most precious passion for my merit , which I my selfe should haue had ; but alas haue not . Let him say againe : I put the death of our Lord Iesus Christ betweene mee and thy wrath . Let him also say three times ; O Lord , into thy hands I commend my spirit . And let those that stand about him , answer : Into thy hands , O Lord , we commend his spirit . And he shall dye secure , and shall neuer see death . The same Anselme in his meditations , as it were setting himselfe before the Tribunall of Gods iudgement , whereby he declareth that neither the life of the regenerate , nor good workes can stand against diuine iustice , but onely Christ the Mediator , saith ; My life doth terrifie mee : for my whole life being exactly discussed and sifted , doth appeare to me either to be sinne , or meere barrennesse . And if any fruit appeare therein , it is either so counterfeit , or imperfect , or one way or other corrupt , as it cannot but displease God : for all of it is either sinnefull and damnable , or vnfruitfull and contemptible . But why doe I separate or distinguish vnfruitfull from damnable ? For if it be vnfruitfull , it is damnable : For euery tree which bringeth not forth good fruit , shall be cast into the fire . O therefore drie and vnprofitable tree , worthy of eternall fire ! what wilt thou answer in that day , when it shall be required of thee , euen to a moment , how thou hast spent all that time limitted and bestowed on thee to spend thy life in ? O extremity ! On the one side sinnes accusing ; on the other iustice affrighting : vnderneath , Hels horrible Chaos gaping : aboue , the angry Iudge : within , the conscience boyling ; without , the world burning . The righteous shall scareely be saued ; the sinner taken tardy , where shall hee appeare ? To lurke , shall be impossible , to appeare intolerable . Who shall aduise me ? Whence shall I expect saluation ? Who is he that is called the Angell of great counsell ? The same is Iesus . The same is the Iudge , betweene whose hands I tremble . Pause awhile , O sinner , doe not despaire . Hope in him , whom thou fearest , flye to him from whom thou hast fled . O Iesus Christ , for this thy name sake , deale with mee according to this name : looke vpon this wretch calling on thy name . Therefore , O Iesus , bee my Iesus for thy names sake . If thou shalt admit me into the large bosome of thy mercy , it shall be neuer a whit the narrower for me . True it is , my conscience hath deserued damnation , and my repentance sufficeth not for satisfaction : but certaine it is , that thy mercy surpasseth all misdeedes , &c. It is recorded of Edward the Confessor , once King of this Island , that lying on his death-bed , his friends about him weeping , he said ; If ye loued mee , ye would forbeare weeping , and reioyce rather , because I goe to my Father , with whom I shall receiue the ioyes promised to the faithfull ; not through my merits , but by the free mercy of my Sauiour , who sheweth mercy on whom he pleaseth . Thus by these and such like testimonies of holy and deuout men , not in their Rhetoricall declamations , to winne applause with men , but in their saddest meditations , as standing in the presence , yea before the dreadfull Tribunall of that iust God : it may easily appeare , what confidence is to be put in the best mans workes , or inherent righteousnesse . All these will proue but dry fewell and stubble , when they come to that consuming fire , to those euerlasting burnings . It is an easie matter for a carnall man , seduced with errour , and possessed with the spirit of pride , while hee is in his prosperitie , and senslesse securitie , as little considering , as conceiuing the power of Gods wrath , as Dauid speakes ; as little knowing the nature of sin , as the terrour of Gods strict iustice , to be pussed vp with an opinion of a few poore beggarly supposed good deeds . Iust like our first Parents , who when they had sinned , and so incurred Gods eternall wrath , got a few figge-leaues to couer their nakednesse and shame , thinking themselues now safe and secure enough . But no sooner did they heare the voyce of the Lord God , comming as a Iudge towards them , but for all their figge-leaues , they runne and hide themselues among the Trees of the Garden . Their figg-leaues quickly beganne to wither , when once the fire of Gods iealousie beganne to approach . But let now the brauest Pontifician of them all , standing so much vpon the pantofles of inherent righteousnesse , let him lav aside his carnall security , his loue of the world , his wilfull blindnesse , hauing looked his face in the glasse of Gods Law , and catechised himselfe according to the strict Canon thereof , &c. and let him now bethinke himselfe of an account he is to make , and that presently , before a most seuere and vnpartiall vncorrupt Iudge , of all his thoughts , words , workes , omissions , commissions ; let him take into his consideration ( if hee haue so much grace and iudgement to consider ) the nature of sinne , which is such , as the least sinne is sufficient to damne him soule and body for euer : for , Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . And the Law saith , Cursed is euery one that continueth not in all things written in the Law to do them . Mark , In all things : yea such is sin , as it could not be purged , nor mans soule redeemed from it , nor Gods wrath appeased , nor his iustice satisfied , but by the only death of the only son of God. Tel me , what that iustice is , which will not be satisfied : Tell me what that sin is which will not be expiated , but by the extreame humiliation , bloud-shedding , death & passion of the deerest son of the eternall God ? Tell me , how seuere is that iustice , how implacable that indignation against sin , which would not spare the most immaculate Lambe of God , the pure spotlesse Sonne of righteousnes , euen righteousnes , holines & innocency it selfe ? These things well weighed & digested in thy more refined iudgment , according to the standard of the Sanctuary ; come now Pontifician , glittering in thy white linnen of thine inherent righteousness , set thy self before Gods dreadful Tribunall , to receiue thy eternal doom , according to thine own deseruings : bring with thee all thy merits , number now before the iudge of heauen & earth thy many pilgrimages , thy many Prayers , Pater-nosters , Aue-Maries , Canonicall houres , Shrifts , Shrines adored , Saints inuoked , and the like : But thy conscience will giue thee , that all these being but will-worship , and humane inuentions ; of which God wil say , Who required these things at your hands ? condemned also in Esay , saying , Their feare towards me was taught by the precept of men : they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites , and Ceremonies , and Ecclesiasticall obseruances of her own inuention , as beeing more holy and more meritorious , than those duties of Christian holinesse commanded and prescribed in Gods Word : yet in the more sober iudgement of thine vnpartiall Conscience , know , that if God respect any righteousnesse at all in vs , it must be that especially , which himselfe hath commanded . If therefore thou hast any store of these , bring them with thee . If thou canst , Tell this Iudge , that thou hast dealt truely and iustly with all men , that thou hast beene liberall to the poore , giuen much Almes , yea perhaps bequeathed all thy goods and possessions to pious vses , euen in thy life time ; and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers , but vpon the truly poore indigent Brethren of Christ ; that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor , & so become poore for Christs sake ; thou hast exercised thy self with watchings & fastings , not as man , but as the Lord hath commanded ; and much more than all this , if thou canst alledge for thy selfe . Well ▪ But all these things must now bee weighed in a iust and euen ballance , not of mans imagination , but of Gods strict iudgement . Now will not he finde , thinkest thou , an infinite lightnes in thy best works ? will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections , defiled with the mixture of manifold corruptions , as water running through a puddly chānel ? he will discouer in all these works of thine , besids infinite defects & faylings in all , thy many sinister ends ; the pride of thy heart , thy self-loue , the loue of vaine glory , the loue of thine own felicity , more than of the glory of God , & a thousand secret corruptions , lurking in the secret corners of thy selfe-deceiuing heart . Nay , besides this , thou canst not number vp so many good dueties which thou hast done , as this all-seeing Iudge can number , and set before thee greater and weightier duties , which thou hast altogether omitted . And more than that too , this Iudge can muster vp vnto thee whole Legions of sins , which thou hast committed , the least whereof , all the men in the world , with all their merits , their arrogant works of supererogation , the fained treasure of the Church , with Masses and Dirges , and whatsoeuer else man or Angel can deuise , cannot possibly appease the wrath , and satisfie the iustice of this Iudge for . For if all the Creatures in the world could satisfie Gods iustice for one sinne : wherefore dyed the innocent Lambe , and the only Sonne of God ? Well then , in this case what wilt thou doe ? whither wilt thou flye ? where wilt thou seeke reliefe for thy perplexed spirit ? where comfort for thine appalled conscience ? where a sanctuary for thy soule , now pursued with the hue and cry of diuiue iustice and reuenge , of hell , and Satan , of the guilt of thy tormenting conscience for sinne ? Thy good workes and merits ? They cry guilty before Gods throne , of many imperfections , defects , corruptions . If thy actuall transgressions , which are many , if thy totall omissions of dueties which thou oughtest to haue done , should bee silent , yet euen thy best actions , which thou bringest to pleade for thee , would , and must tell the truth , and become a full grand Iurie to bring-in the verdict of thy condemnation . And then thou shalt be found such , as the Gospell hath doomed : who pleading their great workes before the Iudge , receiued this sentence , I know you not , depart from mee yee workers of iniquitie . Dost thou not thinke it safest now to bee of thy Brother or thy Father Bellarmines minde , who , howsoeuer , as a member of the Papall State , he writ mainely against the truth of iustification : yet one time speaking his conscience , and vttering his priuate iudgement , said , Propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est fiduciam in sola Dei misericordia , & benignitate reponere : Because of the vncertainty of our owne righteousnesse , and the perill of vaine glory , it is most safe to repose our confidence in the only mercy , and fauour of God. Only herein be vnlike this Brother or Father of thine : For this sentence of his standing in his workes , shall rise vp in iudgement against him at the latter day , for all his lyes spoken through hypocrisie : but let it teach thee , so to renounce all thy supposed merits , as reposing thy selfe in the only mercies of God , and merits of Christ , thou mayst , flying from Babylon , finde mercy and saluation in the great day of the Lord Iesus . Let me hereunto adde a passage or two , one out of Augustine his Manual ; which Booke though it bee fathered vpon some other Author , yet the chiefe matter of it is confessed to bee collected out of Augustines Workes : In omnibus aduersitatibus non inuenio tam efficax remedium , quàm vulnera Christi : in illis dormio securus , & requiesco intrepidus , Christus mortuus est pr●nobis . Nihil tam ad mortem amarum , quod morte Christi non san●tur . Tota spes mea est in morte Domini mei . Mors eius meritum meum , refugium meum , salus , vita , & resurrectio mea : meritu● meum , miseratio Domini . Non sum meriti inops , quamdiu ille miserationum Dominus non defuerit . Et misericordiae Domini multae , multus ego sum in meritis : Quanto ille potentior est ad saluandum , tanto ego securior . Peccaut peccatum grande , & multorum sum mihi conscius delictorum ; nec sic despero , quia vbi abundauerunt delicta , superabundauit & gratia : In all aduersities ( saith hee ) I find not a more effectuall remedy , than the wounds of Christ ; in them I sleepe securely , in them I rest without feare . Christ dyed for vs. There is nothing in death so bitter , which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit , my refuge , my saluation , life and resurrection : my merit is the Lords mercy . I want no merit , so long as the Lord of mercies is not wanting And while the Lord is rich in mercies , I am rich in merits . The more able he is to saue , the more am I secure . I haue committed some haynous sin , and am guilty of many trespasses , yet I despaire not , because where sins haue abounded , there grace hath also super abounded . And in the 23. Chapter , Inter b●achia Saluatoris mei , & viuere volo , & mori cupio : Betweene the armes of my Sauiour , it is both my will to liue , and my wish to dye . Another passage to this purpose I finde in Gregory , in the conclusion of that singular worke of his Morals ; where speaking of mans good workes , and good intentions , concludeth thus : St de his diuinitus districtè discutimur , quis inter ista remanet salutis locus ? quando & mala nostra pura mala sunt , & bona quae nos habere credimus , pura bona esse nequaquam possunt : If ( saith he ) we be strictly sifted by God , concerning these things , what place would bee left for saluation in them ? seeing that both our euill actions are simply euill , and the good things which we beleeue we haue , cannot be simply good . Which place of Gregory beeing alledged by Luther , to proue none can bee certaine that hee doth not alwaies mortally sinne : although Iohn , Bishop of Rochester , would haue Gregory to meane , not all workes , but only such , as we vainely boast of , as Sixtus Senensis relateth : Yet Gregories meaning is easily discouered by the title or contents prefixed to the said Chapter , in these words ; Quod Sanctus Gregorius , in his , quae iam recta intentione protulit , vanae gloriae , vel laudis h●manae fauorem subrepsisse sibi formidat , & pro recompensatione operis , postulat orationem lectoris : that is , That St. Gregory in those things , which he did with a right intention , feareth lest some affectation of vaine glory , or humane applause might haue crept in vpon him , and for a recompence of his worke , desireth the Readers prayers . And it is plaine also by the whole tenure of that Chapter , that Gregory durst not trust his best workes vpon the tryall of Gods strict iudgement : seeing that a mans best intentions are subiect to bee tainted with secret pride and vaine glory . And the said Bishop of Rochester may seeme too sharpe in his censure , the sequell whereof tends to a flat condemnation of Gregories best intentions , as if he had beene directly conscious of pride in them , whereas Gregory onely feareth least some such corruption might haue secretly stollen in vpon him . And to confirme this , and put it out of all question , Gregory in another place speaketh excellently to this purpose : Omnis humana iustitia , iniustitia esse conuincitur , si districtè iudicetur . Prece ergo post iustitiam indiget , vt quae succumbere discussa poterat , ex sola iudicis pietate , conualescat . D●cat ergo qui etiamss habuero qui●piam iustum , non respondebo , sed meum ●udicem deprecabor . Velut si apertiùs fateatur , dicens , et si ad opus virtutis excreuero , ad vitam non ex meritis , sed ex venia conualesco : All humane righteousnesse ( saith he ) if it bee strictly iudged , is conuinced to be vnrighteousnesse . Therefore a man after his workes of righteousnesse , had neede to pray , that his righteousnesse , which being discussed might sink down vnder the burthen , may recouer strength againe by the only clemency of the Iudge . Let him say then , that though I haue done any thing that is iust , yet I will not answer , but will supplicate my Iudge . As if he should more plainly confess : saying , Although I attaine to neuer so great a proficiency in the way of vertue , yet I come to obtaine life , not of merits , but of mercy . This was the constant doctrine of the Church of Rome , in this Bishops dayes . We will conclude this point , in setting downe the iudgement of Cardinall Contarenus , who writ of iustification a little before the Councell of Trent : where , hauing before of set purpose , examined the Protestants doctrine of iustification , confesseth ingenuously ( as he had iudiciously , according to his learning and piety , scand and compared it ) that Luthers doctrine , together with the Protestants , was consonant and agreeable to Catholicke doctrine . For as yet , the Councell of Trent had not decreed against the Catholicke faith , which had beene maintained by all the Fathers of the Church in all ages , euen downe to Contarenus his time , who writ some three or foure yeares before the first Session of this Councell ; although the Schoole-men , specially the Scotists , had according to the Authors name , darkened and dimmed the truth , whose new doctrine notwithstanding proued not as yet Catholicke , before the Councell of Trent ( wherein the Scotists bore no small sway ) would needes make it Romane-Catholicke , in despite of all Catholickes . Where also we may note by the way , the falshood of that scandall which Pontificians cast vpon the Protestants Religion , as being a doctrine of nouelty , broached first by Luther : Whereas a Cardinall of the Church of Rome , of learning and piety , after due examination , found and confessed , that the Protestant doctrine of iustification , being the maine fundamentall doctrine of Christian Religion , did consent with Catholicke doctrine . But let vs see what this Cardinall saith concerning iustification : Attingimus ad duplicem iustitiam , alteram nobis inhaerentem , qua incipimus esse iusti , & essicimur consortes diuinae naturae ; & habemus charitatem diffusam in cordibus nostris : alteram verò non inhaerentem , sed nobis donatam cum Christo , iustitiam ( inquam ) Christi , & omne eius meritum : simul tempore vtraque nobis donatur , & vtramque attingimus per fidem . Quòd autem Deus donauerit nobis Christum , & omnia cumeo , est Textus Apostoli expressus in Epistola ad Romanos , Qui filio suo non pepercit , &c. His reor nullum posse contradicere . Restat iam inquirere , vtranam debeamus niti , & existimare nos iustificari coram Deo , id est , sanctos & iustos haberi ; ea ( inquam ) iustitia , quae deceat filios Dei , ac oculis Dei satisfaciat , an hac iustitia & charitate nobis inhaerente ; an potius iustitia Christi nobis donata & imputata ? Ego prorsus existimo pie & Christianè dici , quòd debeamus niti , niti ( inquam ) tanquam restabili , quae certònos sustentat , iustitia Christi nobis donata , non autem sanctitate & gratia nobis inharente . Haec etenim nostra iustitia est inchoata , & imperfecta , quae tueri nos non potest , quin in multis offendamus , quin assiduè peccemus , ac propterea indigeamus oratione , qua quotidiè petamus , dimitti nobis debita nostra . Idcirco in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni , quemadmodum deceret filios Dei esse bonos & sanctos : sed iustitia Christi nobis donata est vera & perfecta iustitia , quae omnino placet oculis Dei , in qua nihil est quod Deum offendat , quod Deo non summopere placeat . Hac ergo sola certa & stabili nobis nitendum est , & o● eam solam credere , nos iustificari coram Deo , id est , iustos haberi , & dici iustos . Hic est preciosus ille Christianorum thesaurus , quem qui inuenit , venait omnia quae habet , vt emat illum . Haec est preciosa margarita , quam qui inuenit , linquit omnia , vt eam habeat , &c. Inde est , quod experimento videmus viros sanctos , qui quanto magis in sanctitate proficiunt , tanto minus sibi placent : ac propterea tanto magis intelligunt se indigere Christo , & iustitia Christi sibi donata , ideoque se reli●quunt , & soli Christo incumbunt . Hoc non ob eam accidit causam , quòd facti sanctiores , minus videant , quam prius , neque quoniam facti sint animo dim●ssiori & viliori ; imò quanto magis in sanctitate proficiunt tanto maiori sunt animo , tanto sunt perspicactores . Quamobrem fact● perspicaciores , magis intuentur sanctitatis & iustitiae ipsi● inhaerentis tenuitatem , cum qua perspiciunt multas maculas , quae eorum oculos factos perspicaciores magis offendunt : ac propterea reipsa cogno scunt , non sibi nitendum esse sanctitate , charitate & gratia sibi inhaerente , sed con●ugiendum sibi esse ad Christum , & ad gratiam Christi ipsis donatam , qua nitantur & incumbant : We attaine ( saith hee ) to a double righteousnesse ; the one inherent in vs : whereby wee begin to be iust , and are made partakers of the diuine nature , and haue charity shed abroad in our hearts : the other , not inherent , but giuen vs with Christ ; the righteousnesse ( I say ) of Christ , and all his merits . Both are giuen vs at one time , and we attaine both of them by faith . And that God hath giuen vs Christ , and with him all things ; it is the Text of the Apostle to the Romanes . These things , I suppose , none can contradict . It remaines then to enquire , whether of these two we are to trust vnto , and to bee esteemed iustified before God. For my part ( saith hee ) I thinke it agreeable both to Piety and Christianity , to say , that we ought to relye , to relye ( I say ) vpon the righteousnesse of Christ giuen vnto vs , as vpon a most firme foundation , which doth surely sustaine vs ; and not vpon holinesse and grace inherent in vs. Thus Contarenus . And againe , in the same book : ( Hac sola ( inquit ) certa , stabili , nobis nitendum est , & ob eam solam credere nos iustificari coram Deo , id est , iustos haberi , &c. ) We are ( saith he ) to relye vpon this only certaine and stable foundation , and for the same onely , to beleeue that we are iustified before God , that is , accounted iust . This is that precious treasure of Christians , which who so findeth , selleth all that he hath , to buy it . Thence it is , that by experiment we see holy men , who the greater proficients they proue in holinesse , the lesse they please themselues ; and therefore doe so much the more perceiue they stand in neede of Christ , and of his righteousnesse giuen vnto them : and therefore they renounce themselues , and relye onely vpon Christ. Neither doth this come to passe , that becomming more holy , they see lesse than before , or are now more degenerous and base minded : yea , rather the more they grow in sanctity , the more generous and quicke sighted they bee . Wherefore becomming the sharper sighted , they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse , which they obserue to bee infected with many spots and speckes , which doe so much the more offend their eyes , the more sharpe sighted they grow : and therefore they acknowledge , that they are not to relye vpon any sanctity , charity , and grace inherent in them , but to flye to Christ , and to his grace giuen vnto them , whereupon they wholly relye , and repose themselues . These and many other excellent sayings , hath this Cardinall left recorded , beseeming a learned , godly , and pious Diuine , setting forth the true nature of the iustification of a sinner before God. So that by the authority and testimony of this learned and iudicious Cardinall , Gods wisedome and prouidence so disposing it , it is euident , that this doctrine of iustification , which the Protestants teach and maintaine , was not a new doctrine inuented by Luther , but the same which the Catholicke Doctors and Diuines taught , vntill Scotus and his Sectaries began to broach a new and contrary doctrine ( which this learned Cardinall , by solid arguments from Scripture , confuteth ) neuer created nor decreed for Catholicke , vntill the Romane-Catholicke Councell of Trent . CHAP. XI . Of the Romane-Catholicke faith it selfe , what kinde of faith that is which the Church of Rome admitteth as their Christian faith , or the faith of Romane-Catholicke beleeuers . BY that which hath beene already declared of the Romane-Catholicke doctrine , touching the iustification of a sinner , it is more than euident , that they haue quite barred vp the beautifull gate of the Temple of Heauen , blocked vp the way to saluation , beset the Tree of life with their Seraphicall flaming sword of Anathema , fire and fagot , lest neuer a Mothers sonne of Adam should put forth his hand to taste of it , and so liue for euer in the heauenly Paradise . So that the Romish Doctors , specially the Trent-Fathers , are iust like those Scribes and Pharisees Hypocrites , which shut vp the Kingdome of Heauen , and for all Peters pretended keyes , take away the key of knowledge , neither going in themselues , nor suffering others to enter in . Or they are like to the Philistims , who stopped vp those Wels , which Abraham had digged for his flockes , filling them with earth and rubbish . So these Romish Philistims , enuying Isaacs riches , the riches of Gods grace in the children of the promise , Abrahams seede , haue with the earth and rubbish of humane inuentions , and of Satans Sophistry , stopped vp those Wels of saluation , which Abraham by faith had digged , and found , & enioyed , & left also to his faithfull posterity to enioy to the worlds end . And in stead therof they haue hewed to themselues Cisternes , broken Cisternes , that will hold no water , hauing forsaken the Lord , the fountaine of liuing waters , as Ieremy speaketh . But yet say , that the Romane-Catholicke Church had not thus stopped vp the Wels of saluation , but that , as the promiscuous Samaritans ( who were a perfect type of the Popish Church : for they meddled not with the Iewes , the true Church ; they had a mixt Religion of the true God , and of Idols , false gods ; they had built a Temple in Mount Garizim , not onely in imitation , but in emulation and opposition to the Temple in Ierusalem : So the Romish Church will not meddle with the true Christian professors , and true Iehudahs , praysers of God , vnlesse it be by treachery and treason , by powder and poyson , fire and fagot , and sword : their Religion is mixt , and so mixt , as their Idols haue quite shouldred out the seruice of the true God ; and against Christ , the true Temple , whose Religion is Catholicke , and spred ouer the whole world , as Christ told the Samaritan woman , they haue built an Antichristian Church vpon the Romane Hils , whose imaginary foundation is Peters Chaire , and whose gates are opened and shut with Peters keyes ) Say ( I say ) if , as the Samaritans retained Iacobs Well intire ; so the Pontificians did preserue the Wels of saluation pure , not hauing despitefully stopt them vp , as the Philistims did Abrahams Wels : yet , as the woman of Samaria said to Christ ; The Well is deepe , and thou hast nothing to draw withall : so the Well of saluation is deepe , what is there then to draw withall ; that , as Esay saith , yee may with ioy draw water out of the Wels of saluation . This may therefore be fitly obiected to the Church of Rome , which the Samaritan woman foolishly obiected to Christ. The Well is deepe , and thou hast nothing to draw withall . Nothing ? yea nothing ; not so much as a small sheard to take water withall out of the pit , as Esay speaketh : For there is no line to reach , no bucket to take the liuing waters out of Gods Well , but onely Faith. With this it was , wherewith the Samaritan woman her selfe , both drew and dranke of the true liuing water , out of Iacobs true liuing Well , and the Wel was Christ. With this Faith it was , wherewith the woman with the bloudy issue drew the liuing water out of Christ , which washed away the running bloudy issue of her sins : For it was her faith , that made her whole , and that by Christs own testimonie . With this faith it was , that the blinde man in the Gospell went and washed in the Poole of Siloam , yea in the soft running waters of Shilo , Iesus Christ , by vertue wherof he returned seeing . But the Church of Rome doth not deny faith . True. Yea but euery faith will not reach this Well , nor comprehend this Water : let vs see therefore , what that faith is which the Pontificians hold , and whether it will hold water , as we say . And now are wee come to the maine point of the matter of our iustification : as Soto confesseth , that this doctrine of faith it selfe , is the princeps Controuersia , the head controuersie betweene the Pontificians , and whom they call the Lutherans . But , as the same Soto saith , ibid. Est lis haec de sola fide , adeo tum à suis exordijs abstrusa , tum ob diuturnam vtrinque pugnam obuoluta ac implexa , vt ad e●uendam veritatem vix nobis alicunde pateat aditus : This controuersie of sole faith ( saith he ) is both from the first originall of it so abstruse , as also by reason of the continual contentions on both sides , so inuolued and intricate , that to cleare the truth , we can scarce finde where to beginne . And herein he saith perhaps too true . But the Pontificians treading this endlesse maze , may thank their owne Shoolemen , who first drew this Labyrinth , filling it full with the many meanders of their manifold distinctions , whereby they haue so intoxicated euen their strongest brains with often turnings , as it is no maruaile , if subtile Soto himselfe , and others of his society , doe so much busie themselues in vaine to finde the right doore of faith , as the blinde Sodomites were puzled in seeking the doore of the righteous Lot , which they could not finde out . So that for a man to go about to tread this Pontifician Maze , may seeme an endlesse labour . But if wee repaire to the Councell of Trent , therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together . The Councell of Trent , or the Church of Rome ( which you will ) acknowledgeth and admitteth only one kinde of faith , namely , an Historicall faith , which ( say they ) is common to all men , good and bad , yea common to the very Diuels themselues . The summe whereof is set down in the fifteenth Chapter of the sixt Session , and in the twenty eight Canon : Their words are these , Aduersus etiam hominum quorundam callida ingenia , qui per dulces sermones , & benedictiones , seducunt corda innocentium , asserendum est , non modè infidelitate , per quam & ipsa fides amittitur , sed etiam quocunque alio mortali peccato , quamuis non amittatur fides , acceptam iustificationis gratiam amitti : diuinae legis doctrinam defendendo , quae à regno Dei non solum infideles excludit , sed & fideles quoque fornicarios , adulteros , molles , masculorum concubitores , fures , auaros , ebriosos , maledicos , rapaces , ●aeterosque omnes , qui laetalia committunt peccata , à quibus cum diuinae gratiae adiumento abstinere possunt , & pro quibus à Christi gratia separantur : That is , Also against the cunning wits of certaine men , which by * sweet words , and benedictions , seduce the hearts of the innocent , wee are to affirme , that not onely by infidelity , whereby euen faith it selfe is lost , but also by any mortall sinne whatsoeuer , although faith bee not lost , yet the grace of iustification being receiued , is lost : maintaining the doctrine of Gods law , which excludeth from the Kingdome of God , not onely vnbeleeuers , but also beleeuing or faithfull fornicators , adulterers , effeminate , abusers of themselues with mankinde , theeues , couetous , drunkards , raylers , extortioners , and all other , that commit deadly sinnes ; from which they might haue abstained by the helpe of Gods grace , and for which they are separated from the grace of Christ. In which words , we may obserue two remarkeable things , concerning the Popish faith : first , that it hath no coherence with the grace of iustification , seeing ( as they teach ) the grace of iustification may be lost , and yet faith remaine stil in a man : the second is , that this faith of theirs is cōmon to whoor-mongers , to adulterers , and all kind of lewd persons , whom they cal beleeuing or faithfull , though shut out from the kingdom of God. To this they adde also the twenty eight Canon : Si quis dixerit , amissa per peccatum gratia , simul & fidem semper amitti : aut fidem , quae remanet , non esse veram fidem , licet non sit viua : aut eum , qui fidem sine charitate habet , non esse Christianum : anathema sit : If any man shall say , that grace being lost by sinne , faith together with it , is alwaies lost : or that which remaineth , is not true faith , though not a liuing faith : or that he , who hath faith without charitie , is not a Christian : let him be accursed . So that according to Romes doctrine , a man may haue faith , and want grace : and a dead faith with them is a true faith : and faith without charity may serue to make a Christian. According to which doctrine , the Diuell should haue a true faith , and consequently not to bee denyed to bee a Christian : Euen as the Turkes call their circumcised , Mussel-men , that is , true Beleeuers ; such true Beleeuers may the Pontificians be allowed to be . Vega giues the reason of this . Quod sancta Synodus fidem peccatorum fidem veram appellauit , &c. That the holy Synod of Trent , called the faith of sinners true faith , surely she did it being compelled of you ( O ye Lutherans ) being desirous by a fit terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed . And lest any hereby should bee deceiued , therefore shee hath put this qualification , licet non sit viua , although it be not a liuing faith . And yet the same Vega saith there , Quod si Lutherus , &c. If Luther had only said , that which he writ in his Commencary vpon the Galathians , Si vera fides est , &c. If faith be true , and if a man be truly a Sonne , charitie shall not be wanting ; we had neuer opposed him . Yea Vega , but take Luthers meaning withall , That wheresoeuer true faith is , there is charity ; and then you will retract your words , and hold on your opposition , not against Luther , but against the truth . Soto also puts the matter out of doubt , saying , That fides mortua propriè est fides , the dead faith is the proper faith . And chapt . 8. ibid. That this faith doth not only fictè , fainedly , or falsly , as Lutherans say ( saith hee ) sed propriè , legitimè , & verè , but properly , legitimately , and truly , make a man a Christian , and the member of Christ : according to the Text. But thus we come to discouer the Councels reasons , why she cals a dead faith a true faith : as also her meaning , where she saith , That the instrumental cause of iustification is the sacrament of Baptisme , which is the sacrament of faith ; sine qua , without which faith , no man euer came to be iustified . This might giue some colour to iustification by faith ; sauing that they say , They may haue faith without iustification . And againe in the same Chapter , whereas they equiuocate egregiously , saying , That faith , vnlesse hope and loue be added to it , doth not perfectly vnite vs vnto Christ ; alledging that of Iames , Faith without workes is dead and fruitlesse : and that of Paul , That in Christ Iesus neyther circumcision auaileth any thing , nor vncircumcision ; but faith which worketh by loue : yet they meane no other faith , but that which is by nature voyde of loue , and hope , seeing it can subsist without them . And so consequently the faith that they hold and maintaine , is no liuing , but a dead faith , which may bee in the damned , yea which is in the very Diuels . And for the further opening and confirming of the Councels minde in this maine point , let vs heare further what her two Champions and Expositors , Vega and Soto in their learned Commentaries vpon this Session of the Councell , haue said concerning their iustifying Faith. These , as all other Pontificians at this day , taking the Councell of Trent for their guide and rule , as Bellarmine and others , with one mouth do affirm , That there is no kinde of Faith , but one : as Soto saith , Eadem vniner sorum fides est : The Faith of all men is one and the same . Indeede in the sixt Chapter of the same Booke , he sets down a two-fold acception of Faith : the first , of that Faith which he cals a morall vertue , which is in the will : the other , an intellectuall vertue , in the vnderstanding . The first he takes for fidelity in keeping ones word : The second for the credit giuen to it . In this latter sense Soto takes that Faith , which is in man towards God : and what this Faith is , he further sheweth in the seuenth Chapter , where he propounds two things concerning faith : first , Quod nullatenus duae , sed vna penitus Fides est , qua credimus vniuersa reuelata , siue historiae sint , siue promissiones , siue praeceptiones , aut consilia : first , that there bee not two , but altogether one Faith , whereby we beleeue all things reuealed , whether they be histories , or promises , or precepts , or counsels . The second is , Quod promissionum assensus , ad fidem Catholicam pertinens , non est specialis ille , quo quisque de se credit , seu recipere modo , seu habere iam gratiam ; sed ille in genere , quo firmiter credimus , Iesum Christum vniuersalem esse Redemptorem , &c. That the assent of the promises , appertaining to the Catholicke faith , is not that speciall assent of faith , whereby euery man beleeueth of himselfe , that hee eyther now receiueth , or hath grace already ; but that generall assent , whereby we firmly beleeue , that Iesus Christ is an vniuersal Redeemer , &c. Therefore that wee may trace these Pontificians to their fourmes or holes , we will insist in their owne foot-steps ; and first shew what species , or kinde of faith they hold : and secondly , what qualities they appropriate vnto it in particular . First therefore what kinde of faith they meane , wee haue had the testimony of the Councell of Trent ioyntly , and generally ; and then more particularly , the Commentary of Soto vpon it : namely , that it is a meere Historicall faith , common both to good and wicked men . To whom also wee will adde Vega's iudgement and Commentary , who also excludeth all kindes of faith , but this one Historicall faith , as any way requisite to iustification : Nor doth any of them allow vnto faith any other worke in iustification , but onely as it disposeth a man thereunto . Let vs heare Vega's owne words , who not fearing to blaspheme the doctrine of faith deliuered by Christ and his Apostles , by peruerting it to serue his Antichristian doctrine , saith : Et Paulus & caeteri Apostoli , imo & ipse Christus , cum fidei tribuebunt nostram salutem & iustificationem , cum & eam exigebant ab eis , quibus praedicabant ; agebant de fide , per quam acquirere possumu● , & verè acquirimus iustitiam , docebantque nos dispositionem , qua nos ex parte nostra disponimus ad gratiam ; sed ista fides non est fides formata , aut saltem non in qua●tum formata , habet ista efficere : both Paul and the other Apostles , yea euen Christ himselfe , when they attributed to faith our saluation and iustification , and required it of those , to whom they preached ; they handled that faith , by which we may acquire , and doe truely acquire righteousnesse , and they taught vs that disposition , whereby on our part we dispose our selues to grace ; but this faith is not a faith formed , or at least not as it is formed , doth it effect these things . And by and by he explaines this more clearely , saying : Fides formata non est via , neque dispositio ad institiam nostram , siquidem illa iam habet secum praesentem iustitiam : Faith which is formed , is not the way , nor the disposition to our righteousnesse : for * this already hath righteousnesse present with it . It remaines therefore that Vega alloweth no faith in iustification , but that which is vnformed , or voide of charity , and that this serues onely to dispose a man to iustification , which iustification charity possesseth , when once it hath giuen forme and life to faith . Now Vega in the former question , among other sundry acceptions of this word Faith , doth most willingly imbrace , and pitch vpon that , which signifieth credulity , or aptnesse to beleeue , or a perswasion , or a firme and certaine assent : sed in●uidens tamen ; but yet vneuident . And omitting others , this hee most diuinely proueth out of a prophane Author and Historian , Titus Liuius . As also out of the Poet Virgil : Credo equidem , neque vana fides genus esse Deorum . I verily beleeue there is a generation Of Gods , nor is my faith a vaine imagination . This example Vega worthily puts among others , to demonstrate and exemplifie that faith , which the Pontificians haue and hold concerning God , and their owne saluation , by way at least of disposition , as we haue said . Now this faith , taken for credulity , or perswasion , or assent , but vneuident , hee diuides into sundry branches ; as either it is humane or diuine : humane , when we beleeue mans sayings ; diuine , when we beleeue Gods sayings . This diuine Faith , hee sub-diuideth into actuall and habituall . The actuall Faith hee cals a firme and certaine , but vneuident assent of those things , which are reuealed of God. That it is a firme and certaine assent , it exceeds opinion : that it is vneuident , it is inferiour to the intellect or vnderstanding science , and sapience , which are intellectuall vertues , hauing clearnesse and euidence . Habituall Faith is a certaine intellectuall habit , whereby the vnderstanding is made apt and disposed to the actuall Faith. This habituall Faith he further diuides into fidem acquisitam & infusam ; into faith acquired and infused . Faith acquired , is a habit fitting vs the more easily to beleeue , being acquired by the frequency of the acts of Faith. Faith infused , is a certain supernaturall habit , and altogether of a diuine condition , infused by God into our vnderstandings , that by it wee may easily , and certainly , and vndoubtedly assent vnto diuine reuelations . Verùm hic habitus , &c. but this habit ( saith hee ) may be both in righteous men , and in sinners , as all Catholicke Doctors for certaine hold , and experience it selfe declareth . Lastly , he diuideth Faith in fidem informem , & formatam ; into faith vnformed , and formed . Faith vnformed , he cals a habit of Faith , separated from charity . Faith formed , is a habit of Faith , conioyned vnto charity , and hauing it present with it . Although these in habit are both one ; for as charity ioyned to Faith , makes it to be formed : so being remoued from Faith againe , leaues it as it found it , vnformed . This is the perplexed doctrine of the Pontificians , or Church of Rome , concerning Faith ; who , though they be so barren of distinctions , as not to finde out the true kindes of Faith , grounded on the holy Scriptures , but Babylonishly confound them all in one : yet againe they shew their pregnant and fruitfull veine in distinguishing , when as they diuide and subdiuide this poore Faith of theirs into so many parts , as at length it comes to iust nothing . Not vnlike to Cyrus King of Persia , who in his expedition towards and against Babylon , being to passe ouer the riuer Gyndes , which afforded him no Ford to passe , but by shipping ; one of his holy white steeds proudly assaying to swimme ouer , and so being drowned , hee thereupon in reuenge of his holy horse , vpon that goodly riuer , threatned he would so diminish and diuide this riuer , as women should easily wade ouer it , and not vp to their knees . So hee set his numerous Army aworke for a whole yeare , to diuide the riuer into three hundred and threescore branches , and so being as good as his word , passed on the next summer to conquer Babylon . So deale the Pontificians with sauing Faith ; which , being as a goodly riuer , able to carry the fairest ships of richest fraight , bound for the holy Land , onely because it will not suffer their proud inherent holinesse , by the vertue of its owne strength , to passe ouer , they doe so cut and mince it , as they make it common ( such is their common Faith ) for all passengers , tagge and ragge , to passe through vpon their owne legs . Now let vs see which of these branches of Faith , Vega in the name of the Councell of Trent , and Church of Rome , layes speciall hand on ; whether on the actuall or habituall , acquired or infused , formed or vnformed . Vega shuts out all other Faith from the meaning of the Apostle in all those places , where he attributes iustification vnto Faith , but onely the actuall Faith. All habituall Faith , whether acquired or infused , he peremptorily excludeth , maugre all those that say the contrary , of what authority soeuer . Now what this actuall Faith is , we haue heard by Vega himselfe , that it is a credulity , or perswasion firme and certaine , but vneuident . Note here , how this Babylonish builder contradicts and confounds himselfe in one breath . If this Faith of his be a firme and certain perswasion , how is it vneuident ? and if vneuident , how is it a firme or certaine perswasion ? Indeed this Vneuident help●s ad . It is like the picture of Venus drawne by Apelles , who being not able to delineate and beautifie her face to the life , drawes an artificiall shadow of a vaile or curtaine ouer it . But what might bee the meaning of this word Ineuident ? Surely , I finde not Vega very free to explaine himselfe in this point . Onely in one place , he seemeth to vnderstand by it , such an assent or faith , as we giue meerly for the authority of him that speaketh . And so it may very well be said to be ineuident , not onely in regard of any particular perswasion of good towards a mans selfe , from him that speaketh , but also of the particular truth to be beleeued . This ineuident Faith is not vnlike the Iesuiticall blinde obedience ; when only the authority of the commander is respected , not the equitie of what is commanded . But the most commodious property of Vega's ineuidence , is to leaue it , as we finde it , ineuident . For the maine drift of the Pontificians is , to fould vp Faith in a cloud , that no man should know it . And therefore Vega , to dazell our eyes , would haue vs beleeue , that the Apostle Paul , where hee speakes of iustifying Faith , meanes not eyther Faith vnformed , or Faith formed in particular , but Faith in generall . O miserable selfe-blinding Cardinall ! would you also cast a myst before the Apostles eyes , that hee should not see what he said ? was euer impudencie and folly so yoaked together ? But what 's the reason , that Vega will not pitch vpon one certaine and distinct Faith , specially meant by the Apostle ? The reason is not hard to giue : For if Vega should say , that the Apostle meant Faith vnformed , then the expresse words of the Apostle would euidently confute him , where he commendeth Faith working by loue . And againe , if Vega should confesse , that the Apostle elsewhere meant that Faith which worketh by loue , then it must needes follow , that Faith doth truly iustifie , and not barely dispose a man to iustification , as Vega would haue it . But Vega hath another pretty euasion for this . For he saith , Aliudest , &c. It is one thing to say , that those places of Scripture , wherein our iustification is attributed to faith , are to be vnderstood of Faith formed ; and another , that they are to be vnderstood of Faith , which worketh by loue . For although ( saith he ) others take these two , for one kinde of Faith ; yet we thinke these two to be most distinct , and by no meanes to be confounded together : Prius enim est , &c. For Faith working by loue , goes before Faith formed by charity : because ( saith he ) for this end it workes by loue , that it may obtaine the holy Ghost ; and by it charity , wherewith it may be formed . O admirable subtilty , surpassing all Philosophy , all Diuinitie ! How doth Faith worke by loue , before it haue charity ? Or what is that loue the Apostle speaketh of , but charity ? Or is the Apostles Faith working by loue , a Faith vnformed ? O Vega ! let me say that to thee truly , which Agrippa falsly applyed to Paul ; Vega , thou art besides thy selfe ; too much learning maketh thee madde . For I am sure Vega cannot answer for himselfe , as Paul did , I am not madde , but speake the words of truth and sobriety . For Vega's wordes are meere contradictions , senslesse and corrupt , vnsauory salt . Such is his sophisticate Sophistry , and frothy wit , that it may bee said to him as the Prophet saith to Babylon , Thy wisedome , and thy knowledge , it hath peruerted thee : or as the Vulgar hath it , Hath deceiuea thee . I know , their shift is to say , There is a loue in man vpon the first grace , disposing him to iustification , wherby he beginnes to loue God aboue all things . And is not this loue the highest degree of charity that can bee ? If this loue be not charity , it is meere vanitie . But to sum vp the totall of that which Rome teacheth concerning faith in Iustification , as we find it either expressed or implyed in the Councell of Trent , & illustrated by her most pregnant Interpreters : First , they allow or acknowledge but one kinde of Faith in the Scriptures , common to good and bad . Secondly , that this is the Catholicke Faith of the Church , the obiect whereof is the whole word of God , written and vnwritten . Thirdly , that this Faith is a meere Historicall Faith , which may be in the very Diuels and damned . Fourthly , that this Faith is formed by charity ; which while it hath , it is a liuing faith , but losing it , it is dead and vnfruitfull . Fiftly , that this Faith , euen without charity , dead and fruitlesse as it is , yet is sufficient to make a man a Christian , and a Beleeuer . Sixtly , though they admit of no other Faith to Iustification , yet that this Faith doth not iustifie by their owne confession , but may be in a man that is not iustified . Seuenthly , that a man hauing this Faith , whereby he is made a Christian , and a beleeuer , yet for all that hee may goe to Hell. Lastly , notwithstanding all this , yet this Faith is a true iustifying Faith , though it bee dead . This is the expresse perplext doctrine of the Church of Rome concerning Faith , without any equiuocation at all . Come wee now to examine the truth of this doctrine . CHAP. XII . Wherein Romane-Catholicke Doctrine , concerning the kinde of iustifying Faith , is confuted , and the Catholicke Doctrine confirmed : also of Faiths obiect , and subiect . FIrst , whereas they allow no Faith in Scripture , but one , which they ground vpon that of the Apostle , Ephes. 4. 5. One Faith ; it is euident they build vpon a wrong ground . That there is but one Faith , in the Apostles sense , it is true ; that is , but one sauing and iustifying Faith : but that this faith is that , which the Romane Catholicks only allow of , is vtterly false and fabulous . And yet they cal this the iustifying faith , which Vega describeth thus : Fides cui sacrae literae nostram tribuunt iustificationem , &c. That Faith , to which the holy Scriptures attribute our iustification , is for the most part , and specially , the Faith of the only Mediator betweene vs and God : or , to speake more plainely , it is the Faith of Iesus Christ ; to wit , a credulity , or perswasion , whereby we certainly and vndoubtedly beleeue , that we may possibly be saued by him alone ; and also other things , which are deliuered eyther by himself , or by his Church , or by his Apostles , which we are to beleeue concerning his life , death , resurrection , glory , and dignity , and grace . Note here the nature of the Pontifician Faith : They call it the Faith of the only Mediatour , between vs and God. This is well said ; but it is with limitation ; it is but vt plurimum , for the most part . Therefore this is not the true Catholicke faith , as we shall see anone . Then they call this Faith a credulity or perswasion , wherby we certainly and vndoubtedly beleeue . How ! Certainly and vndoubtedly beleeue ! This may passe for good Catholike doctrine . But what do we certainly and vndoubtedly beleeue ? namely , Per eum vnum nos posse saluari , That we may possibly be saued by him alone . So they place their faith in a possibility of saluation by Christ. But is this all ? No : this faith hath for its full and adaequate obiect , as the entire rule of it , whatsoeuer is reuealed , or deliuered by writing , or tradition , either by Christ himselfe , or by his Church , or by his Apostles . So that this faith must bee regulated as well by that which the Church saith ( and what he meaneth by the Church , we all know ) as what Christ and his Apostles haue said ; as well by traditions , Romes vnwritten word , as by the written Word of God. Nay , the Councell of Trent goes farther , making the maine rule of faith to be that sense and meaning , which the Church ( alwayes vnderstand of Rome ) hath or shall set downe , concerning all things written and vnwritten . And this is the Romane-Catholike faith . Now if this faith of theirs bee the iustifying faith , how comes it to passe , that they that haue this faith , are not iustified by it ? And if men hauing this faith , may notwithstanding be damned , and carry it with them to hell , how is it a iustifying faith ? But with Romes good will , we must not touch vpon particulars . Suffice it , there is one faith , and this is the Catholicke faith of Romane-Catholicke beleeuers . There is but one faith , say they , whether it be formed or vnformed , which they take from the Scoria of the Schooles forge : For Aquinas saith , that faith formed or vnformed , is one and the same in kinde , and in number , as the Logicke terme is . Indeede Aquinas might speake his pleasure of faith formed and vnformed ▪ as being the first Forger of the forme of faith . Whereas if this Scoria be but cast into the Test , it will presently fume into the ayre . For , according to Philosophy ( Aquinas his profest and pretended proper element ) a thing without forme , is non ens : if it be Tohu , it is Bohu too , Gen. 1. 2. For the forme giues the being to the thing . Now the faith of Deuils , and of the wicked , wanting a forme , as Pontificians say , is no faith at all . But the faith of Deuils is not no faith ; a faith it is , therefore a forme it must haue . What forme ? Indeede , as Scaliger saith , the formes of things are hard to be found out : But euery thing that hath but a name , must haue a forme , that giues the being . Now that the faith of Deuils hath a forme proper vnto it , is manifest , because it hath a speciall act and motion in beleeuing , which springeth from the proper forme of it . The act of the Deuils faith is to beleeue that God is , and that he is true in his word , and iust in his iudgements ; so , as it maketh the Deuill to tremble withall . If therefore the Deuils faith hath a speciall forme , to giue being vnto it , then this forme puts a specificall difference betweene the Deuils faith and the Saints faith ▪ For euery thing is differenced in kinde from another , by its proper forme . As therefore the Saints faith hath a speciall forme , to difference it from the faith of Deuils ; so the Deuils faith hath a proper forme , to difference it specifically from the faith of Saints : as the beasts soule is by the forme of it , differenced from a mans soule . And the forme makes the maine difference . But this by the way , to shew how these Philosophicall Doctors defile their owne nest . To proceed . That there is but one faith whereby we are saued , all Catholike Diuines haue euer taught : but that the liuing faith , which they call formed , and the dead faith , which they say is vnformed , should be all one faith in kinde , this is a mysterie neuer known , nor I suppose , euer so much as dreamt of by any of the ancient Catholick Doctors of the Church . Leo , sirnamed the Great , who was Bishop of Rome about the yeare of Christ , 440. while as yet the faith of that Church was truely Catholike ; he saith : Vna fides iustificat vniuersorum temporum Sanctos : & ad eandem spem fidelium pertinet , quicquid per Mediatorem Dei & hominum , lesum Christum , vel nos confitemur factum , vel Patres nostri adorauere faciendum . A sentence worthy to be written in golden letters . One faith ( saith he ) doth iustifie the Saints of all times : and it appertaines to the same hope of the faithfull , whatsoeuer eyther we confesse already done , or our Fathers adored should be done by the Mediator of God and men , Iesus Christ. Note here , this good old Bishop of Rome acknowledgeth one faith . What faith ? A iustifying faith . What ? A faith common to reprobates ? No : such as iustifieth the Saints . What Saints ? Those of the Popes Canonizing ? No : The Saints of all times ; such as were long before the new order of Saints instituted by the Pope , long after St. Leo. Such Saints as are not mentioned in the Popes Calender : namely , all those Saints of the old Testament , whereof the Popes Rubricke hath none . As the same Leo saith : Omnes Sancti , qui Saluatoris nostri tempora praecesserunt , per hanc fidem iustificati , expectantes vniuersalom credentium redemptionem in semine Abrahae : All the Saints , who liued before the times of our Sauiour , are iustified by this faith , expecting the vniuersall redemption of beleeuers in the seed of Abraham . And in his fourth Sermon vpon the Epiphany : Hoc est , quod iustificat impios , hoc est , quod ex peccatoribus facit Sanctos , si in vno , eodemque Domino nostro Iesu Christo , & vera Deitas , & vera credatur humanitas : This is that which iustifieth the vngodly , that is , of sinners maketh Saints , if in one , and the same our Lord Iesus Christ , both the true Deity , and the true humanity be beleeued . Hee putteth this particle of beleeuing the truth of Christs two natures in one person , as pointing at the Heresies of Nestorius and Eutyches , which in his time were very hot , and tended to ouerthrow the truth of his two distinct natures in the vnity of his person . This I note by the way , left the Pontificians should say , that this good Leo meant onely a generall faith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church , was , that there was but one iustifying faith , and this not common to good and euill , elect and reprobate , promiscuously ; but such as did truely iustifie the wicked , and of sinners make Saints . So that whosoeuer had this faith , were effectually iustified , and , without the helpe of the Popes Calendar , made reall , not titular Saints . Augustine also saith : Vna fides est , quae omnes saluos facit , qui ex carnali generatione in spiritalem renascendo saluantur , terminata in eo , qui venit pro nobis iudicart & mori : It is one faith that saueth all , which of carnall generation , being spiritually regenerate , are saued ; their faith being bounded in him , that came to bee iudged , and to dye for vs , the Iudge of quicke and dead . And againe ; Ea fides iustos sanauit antiquos , quae sanat & nos ( id est ) Mediatoris Dei & hominum , &c. That faith healed the righteous of old , which healeth also vs ( to wit ) the faith of the Mediator of God and men , &c. So that there is but one sauing and saluing faith of all the regenerate . And this is according to the expresse doctrine of the holy Scriptures , which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith ; betweene that Faith which is common with the Deuils and Reprobates , and that which is proper and peculiar to the elect Saints . Hence it is , that the Scripture cals that Faith , whereby we are iustified , a holy Faith : yea , a most holy Faith , Iude 20. Also , the Faith giuen to the Saints , Iude 3. It is called also , Fides electorum ; the Faith of the elect . Tit. 1. 1. St. Peter cals it a precious Faith. Therefore sauing and iustifying Faith , being that most holy Faith which is proper to the Saints , and to the Elect , it cannot possibly bee the same with that Faith , which is in the Reprobate and Deuils , but differeth from it both specie & numero ; in kinde and number , as the Logicians speake . This doctrine of iustifying and sauing Faith , peculiar and proper to Gods elect Saints , and not common with any other whatsoeuer , is further confirmed by the Catholicke Doctors of former ages . Gregory sirnamed also the Great , Bishop of Rome , about the yeare 590. in his Morals speaking of Faith ; saith : Electi omnes eum , quem fide cognouerunt , videre quoque per speciem anhelant ; cuius amore flagrantes aestuant , quia eius dulcedinis suauitatem iam in ipsa suae fidei certitudine degustant : All the elect ( saith hee ) doe striue to see him by face , whom they know by faith ; with whose loue being inflamed they boyle , because they now in the very assurance of their faith taste of the delicacy of his sweetnesse . This Bishop of Rome doth denominate and appropriate the Faith , whereby we now know God , and hereafter shall certainely see God face to face , to the Elect onely , and to all the Elect. And in his Homilies vpon Ezechiel , he saith : Omnes Electi , siue qui in Iudaea esse potuerunt , siue qui nunc in Ecclesia existunt , in Mediatorem Dei & hominum crediderunt , & credunt , qui praeeunt , & qui sequuntur , Osanna clamant : Osanna autem latina lingua , Saluae nos , dicitur ; ab ipso enim salutem & priores quaesierunt , & praesentes quaerunt , & benedictum qui venit in nomine Domini confitentur : quoniam vna spes , vna fides est praecedentium atque sequentium populornm : All the Elect ( saith hee ) whether those that were in Iudea , or which now are in the Church , haue beleeued , and do beleeue in the Mediator of God and men ; which goe before , and which follow after , crying , Osanna . Now Osanna in the Latine tongue is interpreted , Saue vs : for of him both they that went before haue sought , and those that liue now doe seeke , saluation : and confesse him to be blessed , that commeth in the Name of the Lord : because there is one hope , one faith of the People , past , present , and to come . St Augustine speaketh to the same purpose , Antiqui omnes iusti , ex fide , qua nos viuimus , vna eademque vixerunt , Incarnationem , Passionem , Resurrectionemque Christi credentes futuram , quam nos credimus factam : All the ancient iust men , liued by that one and the same faith , by which we liue : beleeuing the Incarnation , Passion , and Resurrection of Christ , which was to come , which we beleeue already fulfilled . What clearer testimony can be desired , to set forth the vnity of that sauing faith , which is common and proper to all the Elect people of God in all ages , in the communion and propriety of which faith , none but the Elect alone haue a part . But the same Gregory saith elsewhere , in the title of one of his Dialogues , Quod sine fide neque infidelis viuat : That euen the infidel doth not liue without Faith. But what Faith ? himselfe answereth , Habent etiam infideles fidem , sed vtinam in Deum : quam si vtique baberent , infideles non essent : Infidels haue faith ( saith he ) but I would to God it were faith in God : which faith if they had , they should not be infidels . Let me here adde one authority of Fulgentius an African Bishop , who liued betweene the times of these two Bishops of Rome : Virtus est fides , non qualis in Daemonibus inuenitur , sed qualem Deus Sanctis suis donat , quos ex impietate iustificat : Faith is a vertue , not such a faith as is found to be in the Diuels , but such as God giueth to his Saints , whom hee iustifieth from sinne . Therefore faith being a vertue giuen to Gods Saints , whereby they are iustified , how can this Faith bee in the Diuels , or Damned ? And St. Augustine to the same purpose , speaking of Peters Faith , proper to the Elect , saith , Dic , quae fides ? Quae per dilectionem operatur . Hanc daemones non habent fidem , quae per dilectionem operatur , sed soli serui Dei , soli Sancti Dei , soli fide filij Abrahae , soli filij dilectionis , filij promissionis ; ideo est & charitas dicta : Tell me , what faith had Peter ? That which worketh by loue . This faith which worketh by loue , the Deuils haue not , but only Gods seruants , only Gods saints , onely the sonnes of Abraham by faith , onely the sonnes of loue , the sonnes of the promise ; therefore it is called also charity . Note here , how St. Augustine puts a distinct difference , between that kinde of Faith of Gods saints , which is neuer separated from charity , but alwayes working by loue ; and that in the Deuils and damned , which is not capable of charity , no more than the Salamander of heat . Discernenda est ergo fides Daemonum à fide Sanctorum . Plane discernenda vigilanter & diligenter : Therfore ( saith he ) the faith of the Diuels is to be discerned from the faith of the Saints : Yea , it is to be heedfully and carefully discerned . Yea , the whole current of ancient Fathers tunne mainly to proue , that sauing and iustifying Faith , is a Faith proper to the Elect and Saints of God ; and meerely distinct in kind and nature from that faith , which is common with reprobates and deuils . Hence it is , that they giue sauing and iustifying Faith such Epithets , and Attributes , as doe distinguish it from the faith , which is in the reprobate and damned . As they call it Sancta , integra , vera , viua , non reproba fides , &c. A holy , intire , true , liuing , not a reprobate faith . Origen saith , Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam , & sanctam fidem , per quam mercari possit Arietam , cuius natura haec est , vt peccata credentis abstergat : It is certaine , that none can receiue remission of sins , vnlesse he bring an entire , godly , and holy faith , where with he may buy the Ramme , the nature whereof is this , to take away the sins of the beleeuer . And againe , Si fidem obtuleris , tanquam precium ( hoc est Siclum sanctum ) Christo velut Ariete immaculato in hostiam dato , remissionem accipies peccatorum : If thou shalt offer thy faith , as a price ( that is the holy Sicle ) hauing Christ as an immaculate Ramme offered vp in sacrifice , thou shalt receiue remission of sinnes . This ancient Doctor of the Church cals faith a price , as Peter cals it a precious faith . Chrysostome vpon the third Chapter to the Romanes , saith , What is the Law of Faith ? To be saued by grace . Hee declareth the power of God , that not only he saueth , but also iustifieth , and glorifieth , without the helpe of any workes , but requiring only faith . If therefore God do saue , and iustifie , and glorifie vs by faith , without the helpe of any workes concurring in our iustification ; then surely wicked and godlesse men , so remaining , whatsoeuer other faith they may haue , they haue nothing to doe with this iustifying Faith , by which most properly we are called Fideles . Theophylact saith , Qui credit in Filium , non iudicatur . Nunquid si immundam egerit vitam , non iudicatur ? Maximè quidem . Non enim verè fideles sunt eiusmodi : Hee that beleeueth in the Son , is not condemned . But if a man leade an impure life , is he not condemned ? Yes doubtlesse . For such men are no true beleeuers . St. Basil saith , What is the property of a Christian ? Faith working by loue . The Faith then of a Christian , is not separate from loue : for it is alwayes operans , working by loue . And the same Father addeth : What is the property of Faith ? A ful perswasion without reasoning , &c. where the same Father sheweth other common properties of faith ; as it apprehends the truth of Gods Oracles , and is true it selfe , without adding or detracting . Our Sauiours words in the third of Iohn , v. 16. are very powerfull , God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . Whence issueth this conclusion , Whosoeuer beleeueth in Iesus Christ , shall neuer perish . But wicked men , by the confession of Pontificians , although they beleeue , do perish . Therefore that faith or beleefe which wicked men haue , is not that faith or beleefe in Christ , which will not suffer any man to perish . St. Augustine to this purpose , vpon these words , Credo in Deum , &c. saith , Non dicit , Credo Deum , vel credo Deo , quamuis & haec necessaria saluti sint . Aliud est enim credere illi , aliud credere illum , aliud credere in illum . Credere illi , est credere vera esse , quae loquitur : credere illum , credere quia ipse est Deus : credere in illum , diligere illum . Credere vera esse , quae loquitur , multi & malipossunt : credere autem ipsum esse Deum , & Daemones possunt : credere vero in Deum , soli nouerunt , qui diligunt illum , qui non solum nomine Christiani sunt , sed & factis & vita , quia sine dilectione fides inanis est : cum dilectione fides Christiani , sine dilectione fides Daemonis : I beleeue in God , &c. He saith not , I beleeue that God is , or I beleeue God : although also these are necessarie to saluation . For it is one thing to beleeu him , another to beleeue that he is , and another to beleeue in him . To beleeue him , is to beleeue those things are true which he speaketh : to beleeue that he is , is to beleeue that he is God , or that God is : to be beleeue in him , or into him ( as the Scottish Dialect or Phrase doth more liuely expresse it ) is to loue him . To beleeue those things to bee true which he speaketh , euen many wicked men may doe it : and to beleeue that God is , euen the Diuels can also doe it : but to beleeue in God , they only can skill , which doe loue him , which are Christians not onely in name , but also in their deeds , and life , because faith without loue is vaine : with loue the faith of a Christian , without loue the faith of Diuels . So this holy Father : As elsewhere throughout his workes , he teacheth this as the Catholike doctrin , constantly maintained in the Church of Christ , That sauing and iustifying faith , is a faith meerely distinct and different in kinde and nature from that faith , which is in wicked men , and in Diuels , cleane contrary to the Romane Catholicke doctrine . as the like place we alledged before in the sixt Chapter , out of his 29. Tract vpon St. Iohn . And it is also vsed by the Glosse vpon Rom. 4. Vega citeth the place by way of obiection , but leaues it vnanswered , as we haue formerly shewed : For indeede it is vnanswerable . And therefore but only in that one place , and that by way of obiection , Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum , keeping him close to his Text , to wit , the Councell of Trent ; which in that whole and large Session of Iustification not once mentioneth Credere in Christum , as is aboue noted . As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the least mention of Credere in Christum . Let vs a little take a second suruey of St. Augustines former speech , wherein he plainely setteth down a three-fold kinde of beleeuing : all which are necessary to saluation , as concurring in euery true beleeuer ; yet so , as the two inferiour kindes of beleeuing are common also to the vngodly , and the Diuels themselues ; as to beleeue that God is , and that he is true in his Word . But that faith , whereby a man beleeues in God , is the highest kinde of faith , and proper only to those that are saued , and common to none else whatsoeuer . Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith , than by paralleling , or comparing them with those three kindes of soules , which the Philosopher setteth downe : the first and lowest kinde of soules , is that which is in plants and trees , called anima vegetatiua , a soule which hath life without sense : the second kind of soules , is that which is in the bruite beast , and is called anima sensitiua , or the sensitie soule , which hath life and sense , but is voyde of reason : the third kinde of soules , which is the highest and noblest , is that which is in man , called anima rationalis , or the reasonable soule , which hath not only life , and sense , but also reason . So there is one kinde of soule in the plant , another in the buite , another in man. And as the sensitiue soule of the beast , which containeth also life in it ( which is the soule of the plant ) is but one soule , and differeth in species and kinde from the soule that is said to bee in the plant : so the reasonable soule of man , containing in it both life and sense , the one common with the plant , the other common also with the beast , is but one soule , and differeth in specie , or kinde from the two other kinds . So it is in the three kindes of faith , which St. Augustine differenceth in their distinct species , or kindes , by three distinct phrases of speech , Credere Deum : credere Deo : & credere in Deum . Credere Deum , To beleeue that God is , is the lowest kinde of faith , and is in the very Diuels : Credere Deo , or to beleeue God , is the second kinde of faith ; containing also , and implying the former , to wit , to beleeue that God is ( for a man cannot beleeue God , vnlesse he beleeue that God is : ) and this faith is in wicked and godlesse men : But credere in Deum , to beleeue in God , which is the true sauing and iustifying Faith ; containing also and implying in it the other two , of beleeuing God , and beleeuing that God is , is the highest kinde of Faith , and proper onely to the elect Saints , and seruants of God. A● the same Augustine saith : Si creditis in eum , creditis eum ; non , si creditis eum , creditis in eum : If ye beleeue in him , ye beleeue him ; not , if ye beleeue him , ye beleeue in him . As therefore the soule of man , is not the same in kinde with the soule of the beast , and the soule of the plant , though each be called anima , or soule ; so sauing faith , which is to beleeue in God , is not the same in kinde with the faith of Deuils , and wicked men . And as the soule of the beast , though it haue both vegetation , which is the soule of the plant , and sense also , proper to it selfe , yet is but one soule ; and mans reasonable soule , although it haue both vegetation and sense ioyned with reason , yet is but one intire soule , vegetation , sense , and reason , being three distinct faculties of one and the same soule in man : So the faith of wicked men , although it containe the faith of Deuils , yet is but one faith in them ; and sauing faith in the godly , is in kinde but one sauing faith , although it containe in it all the kindes of faith , which concurring in the Saints of God , are so many distinct faculties or properties of one and the same sauing and iustifying faith . And as the vegetable soule or life of the plant , as it is considered alone in the plant , is a distinct kinde from the other soules , as of the beast , and of man ; but being considered as it is in the beast , ceaseth to be a distinct kinde of soule , being now only a faculty or property of the soule of the beast : and as the sensitiue soule of the beast , is distinct in kinde from other soules , as it is the soule of the beast ; but being considered as it is in man , ceaseth to be a distinct kinde of soule , being now onely a faculty or property of the reasonable soule of man : So credere Deum , or credere Deo , to beleeue God , or that God is , are distinct kindes of faith in the Deuils , and wicked men , distinct also in kinde from credere in Deum , to beleeue in God , which onely Gods Saints doe : but credere Deum , and credere Deo , concurring with credere in Deum , in Gods Saints , are not now distinct kindes , but faculties and properties of one and the same sauing faith , distinct in kinde from that of Deuils , and wicked men , and proper only to Gods Saints . Thus haue we , as plainly as we can , illustrated by a similitude the three distinct kindes of faith , in Deuils , in the Damned , and in the Saints , proued and confirmed by Scriptures and Fathers , but mainly against all reason and sense impugned by the Church of Rome , a cruell and vniust step-dame to sauing and iustifying faith . But , say the Pontificians , this faith of theirs , which at the best is , Credere Deo ; to beleeue God , is the onely Catholicke Faith , as that Faith , whose obiect is the whole Word of God in generall , written and vnwritten , written verities , and vnwritten traditions : and that according to the sense and interpretation of the Church of Rome , or which is the summe of all , the Pope . We are not ignorant of the deepnesse of Satan herein . But as they cannot abide credere in Deum ( which they could heartily wish were put out of their Creed , as in effect they haue already done ) so neither can they indure , that the promises of God in Christ reuealed in the Gospell , should be the speciall and prime obiect of Faith. Onely they allow it a roome in the crowd of all other things , reuealed in the whole Word of God , written and vnwritten , &c. But it is so crowded into a narrow corner , as they haue in a manner quite choaked it ; for , as their Champion and interpreter Soto saith : Eadem vniuersorum fides est , cuius vna , eademque perexigua particula est de promissionibus : There is one faith of all , which hath one particle , & that a very small one concerning the promises . Alas ! what a poore diminution is here ; Particula , non pars ? is not this diminitiue enough , but hee must put small ; yea , perexigua , very small , vnto it , and so leaue a very small , not part , but diminitiue particle for faith in the promises of God ? But Romane-Catholikes must bee content with this poore pittance of faith , no otherwise beleeuing Gods promises , but as other Histories reuealed in the Word , as the Councell of Trent teacheth in her sixt Session , and sixt Chapter : But else , she makes no mention at all of beleeuing in the promises of God , and by faith applying them to our owne soules . No , the Church of Rome is of another spirit : she wants that can did ingenuity , to acknowledge this gracious mysterie of Christ , and of the Gospell . So that these Pontifician Romane-Catholickes , place onely the truth of God ( and well too , if they ioyned not their owne lying traditions ) as the generall obiect of faith ; namely , as a true History to be beleeued . As Soto commenting vpon the forenamed place of the Councell , saith : Ratio Christianis credendi , est summa infallibilisque Det veritas ; haec autem eadem perlucet in reuelatis omnibus , siue ad Historiam pertineant , siue ad Promissiones : The reason inducing Christians to beleeue , is the soueraigne and infallible truth of God ; and this same shineth in all those things that are reuealed , whether they pertaine to the History , or to the Promises . But how doth he vnderstand the faith of these promises ? Sanè quas credimus ( saith hee ) non solum verè esse factas ; sed esse firmissima● , quantum ex parte Dei , nisi nos reuitamur : which promises indeed we beleeue , that not only they were truely made , but are most firme , as touching Gods part , vnlesse we resist . But as for speciall Faith in beleeuing and applying the promises of God , quòd non pertineat ; that it appertains not to Catholick Faith ( saith Soto ) is most easie to demonstrate : Fides enim Catholica ex sola diuina assertione , vel promissione pendet ; quod autem quisque aptus sit , & idoneus promisso beneficio suscipiendo , ex humano sensu , & cooperatione etiam pendet : For ( saith he ) the Catholick Faith depends vpon Gods onely affirmation , or promise ; but that any man may be apt or fit , to receiue the benefit promised , doth depend vpon the sense , and also the cooperation of man. And so he concludes ; Ergo huius Fides non est Catholica : therefore this mans Faith is not Catholicke . So that by Romane-Catholicke Doctrine , a speciall Faith in the promises of God in Christ , is not the Catholicke Faith : for by Catholicke Faith , they vnderstand a generall Faith , such as is the Catholicke Faith of all Romane-Catholickes . And hence it is also , that they place Faith onely in the vnderstanding , as assenting vnto the truth of God in his Word ; and not in the will , in applying and apprehending the goodnesse and grace of God reuealed in the Word . Now to cleare the truth in this point ; The Catholick Faith is so called , not in respect of the generality of it , as if iustifying Faith were onely a generall Faith , or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie : but because the true Catholicke Faith , is the Faith of all the Elect of all times , to the end of the world , and because this Faith comprehends all Faith in it . For the true Catholicke Faith doth both credere Deum ; beleeue that God is , and credere Deo ; beleeue that whatsoeuer is contained in the holy Word of God written , is true : and also , credere in Deum ; beleeue in God ; that is , in especiall , beleeue the promises of God in Christ reuealed in the Gospell , that they are not onely true , in respect of God who promiseth , but that they doe belong to euery beleeuer in Christ in particular . As Saint Iohn saith ( speaking of the blessed estate of Gods children , both here , in that they are now the Sonnes of God , and hereafter in the perfect vision of God ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . The Apostle Paul setting forth the nature of iustifying Faith , in the example of faithfull Abraham , hee bounds it mainely vpon the promise of God in Christ , as the speciall obiect of Faith. As , Rom. 4. 13. The promise that Abraham should be the heire of the world , was not to him , or to his seede , through the Law , but through the righteousnesse of Faith : for if they which are of the Law , bee heires , Faith is made voide , and the promise made of none effect . Therefore it is of Faith , that it might be by grace , to the end the promise might be sure to all the seede : not to that onely , which is of the Law , but to that also , which is of the Faith of Abraham , who is the father of vs all . And vers . 20. Hee staggered not at the promise of God , through vnbeliefe , but was strong in Faith , giuing glory to God. So wee see that the promise of God , is the speciall obiect of iustifying Faith. And hence it is , that all true beleeuers , who are the children of Abraham , are called the children of the Promise , Rom. 9. 8. They which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the seed , & heires of the Promise . Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel ; as the Apostle declareth very amply in the third Chapter to the Galathians . As vers . 8. The Scripture foreseeing , that God would iustifie the Heathen through faith , preached , before the Gospell vnto Abraham , saying , In thee shall all Nations be blessed . So we see plainly , that the speciall obiect of Faith , is the Gospell of God ; and the Gospel of God , is the promise of God in Christ. This was the summe of all Christs preaching ; The Kingdome of God is at hand ; repent yee , and beleeue the Gospell . And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine : The Scripture hath concluded all vnder sin , that the promise by faith of Iesus Christ , might be giuen to them that beleeue . Hence also was the Land of Canaan , being a type of the Kingdome of Christ , called the Land of Promise : and Abraham and his sonnes , coheires of the same Promise . What Promise ? For hee loooked for a City which hath foundations , whose builder and maker is God , Heb. 11. 10. And by faith he waited for this promise , vers ▪ 9. The Pontificians would faine haue that faith , whose prayses are so predicated in that 11. Chapter to the Hebrewes , to be vnderstood of their kinde of Catholicke faith : to wit , a generall historicall faith . And they alledge the third Verse , and the sixt Verse , &c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God : Hence they conclude their Historicall faith . And , Vers. 6. He that commeth to God ▪ must beleeue that God is , &c. Hence they inferre , that Faith is nothing else , but a certaine assent concerning the truth of God in his essence , and in his Word reuealed , and in his promises in generall onely . But if there were no other place of Scripture , to set forth the full nature of true , sauing , and iustifying Faith , this one Chapter were aboundantly sufficient . For the Apostle sets forth this Faith in this Chapter , in his full proportion and lineaments , in all the properties of it . As first , that this Faith beleeueth the truth of Gods essence , as he hath reuealed himselfe in his Word , vers ▪ 6. and not onely as God is , in himselfe , of absolute Being ; but that hee is that God , who giues a Being : as to all creatures in generall , so in especiall , to all his promises made in Christ to his Elect. For which cause , when God sent Moses to be the Minister of his peoples deliuerance , wherein Gods promise to Abraham and to his seed , came to be accomplished , he bad Moses tell the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I AM hath sent me vnto you , Exod. 3. 14. Which name of God doth not onely signifie his essence in himselfe considered , but how he giues here by a being to his Euangelicall promises , to bring them all to passe in due time . This is his name for euer , as God himselfe professeth , vers . 15. Thus the Lord is said to make himselfe knowne to the children of Israel , in that their actuall deliuerance out of Egypt , so long before promised to Abraham , by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah , which comes of the roote of the former name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name of his essence . In which name Iehouah , God saith he was not known to Abraham , as Exod. 6. 3. Not but that Abraham by faith knew God in this name , that he was true in all his promises : but he was said not to know God by this name , because he did not experimentally see the accomplishment of his promise . And thus to beleeue that God is , is not only a bare historicall or naturall faith , that there is a God , which is in the very Deuils ; but it is a true Euangelicall faith , beleeuing Gods truth in his promises , which is such a faith , whereby God is pleased , as the Apostle saith there in the same verse . But a bare historicall faith cannot please God : for then the Deuils faith might . The Apostle amplifieth this , prouing that this faith beleeueth the truth of God in all those things contained in his Word , whether they be matters of story , as vers . 3. or of the promises of God , as vers . 6. or of the threatnings of God , vers . 7. &c. But principally , he doth by many famous examples set forth the noble properties of this faith , in applying the speciall promises of God vnto it ; in which Chapter the word Promise is expresly mentioned no lesse than sixt sundry times , but closely flowes , & that aboundantly , through all the veines of the Chapter . So faith beleeues , that God is a rewarder of them that diligently seeke him . vers . 6. By faith Abel offered his more excellent sacrifice . How by faith ? for his sacrifice was a type of the true sacrifice , Christ Iesus , the promised seede . Gen. 3. 15. By faith Enoch was translated . Was not this by faith of that better life promised in Christ ? By Faith Noah , warned of God , prepared the Arke , to the sauing of himselfe and house : Was it not by Faith in the promise of God ? By Faith Abraham , being called , went out , &c. Was it not by Faith in Gods promise ? For hee was the heire of the promise , and looked for a City , &c. v. 10. By Faith superannated Sarah conceiued : for she iudged him faithfull that had promised , v. 11. All these embraced the promises , v. 13. 14. &c. By Faith Abraham , after he had receiued the promises , offered vp his only Sonne , v. 17. What was it , but the promise of God , whereupon by Faith Isaac blessed his Sonnes , v. 20. and Iacob his ? v. 21. How came Ioseph at his death to mention Israels deliuerance out of Egypt , and ( as if himselfe also , euen after he was dead , had a share in that deliuerance ) giue a charge concerning his bones , but by Faith in Gods promise , now approaching ? Why did Moses reiect the honours , pleasures , and treasures of Egypt , preferring the reproach of Christ before them all , and choosing rather to suffer affliction with the people of God : but that by Faith hee had a respect to the recompence of reward , the promise of God ? And so of their passing through the Red-Sea : and of Rahabs red threed , &c. stil their Faith was pitched vpon Gods promise . But Pontificians must haue leaue to discouer their grosse ignorance in the mystery of Faith , and so to erre , not knowing the Scriptures ; beeing iust with God to send them the spirit of giddinesse , lest they should come to know that most precious truth , which they so willingly and maliciously oppugne . Is the promise of God in Christ therefore such a little ●tomus , such a perexigua particula , such a small mote in the eye of Faith ? Nay , rather the promise of the Gospell , doth challenge the chiefe respect , to be cast vpon it by the eye of Faith , as the most glorious and beautifull obiect it can finde in all the Scriptures . Christ , the promised seede , the fairest of ten thousand , is therefore called the Word of God , as being the summe of both the Testaments , as being the mercy-seate , vpon whom the two Cherubims did sixe their constant eyes . He was the desire of Patriarches , Prophets , and Kings . Abraham with the eye of Faith saw his day , and reioyced ; it gaue him full contentation : yea , the sufferings of Christ , and the glory that followed , and the preaching of the Gospell , all comprehending and setting forth Gods precious promises ; were such as the very Angels desired to look into . And St. Augustine saith , Certum propriumque fidei Catholicae fundamentum Christus est : The sure and proper foundation of Catholicke faith is Christ. Who shall then forbid Faith to fasten its eye vpon this louely obiect ? or to build vpon this sure & proper foundation ? True it is , that Faith denyes no part of holy Scripture , of what nature soeuer , the due respect and credit . It giues free assent to the whole Word of God , it subscribes to the truth of euery least tittle contained therein , credendo Deo , by beleeuing God : but that which Faith doth chiefly appropriate and apply to it selfe , is the promise of God in Christ , credendo in Deum , by beleeuing in God. Euen as the eye , casting a direct ray or beam vpon the obiect , which it chiefly aymeth at , doth so look vpon it , as though it seeme to see nothing else , but that onely obiect ; yet it seeth all things besides round about it , in a more generall view : so Faith , the eye of the soule , although it cast the direct beam of beleef vpon the obiect it most affecteth , to wit , Christ the Sauiour , in whom all the promises of God are , Yea and Amen , to the glory of God the Father ; yet withall , it doth not restraine its generall influence of beleefe , from any part of Gods Word , no more than the eye of the body doth shut it selfe from seeing any other thing present before it , than that particular obiect , to which the radius or beam directly pointeth . What need more testimonies ? yet the ancient Fathers of the Church haue not left vs without witnesse in this point . I will vse but one or two for breuity . a Chrysostome saith , This is the propertie of true Faith , when as the promise being made , not after a manner customary , or familiar with men , we * confidently beleeue the power of the promiser . Thou seest , how euen before the euent and accomplishment of the ●●omises , Abraham in as much as he beleeued , receiueth a sufficient reward : For , to beleeue the promise of God , was imputed to him for righteousnesse . Therefore to beleeue Gods promise , is both able to make vs iust , and shall cause vs to obtaine the promises . By Faith we procure righteousnesse , and obtain the good promises . And the same Father vpon the tenth to the Romanes , saith , Hoc potissimum peculiare est fidei , vt promissa Dei cuncta complectamur : This is chiefly peculiar to Faith , that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ , as the prime obiect of iustifying Faith. St. Ambrose saith , Si exclusa fuerit promissio , sine dubio frustratur Fides Abrahae : Quod ne audire quidem se patiuntur Iudaei , scientes , quia promissio ex Fide est Abrahae . Quae promissio ex Fide iustificat , non per Legem , sicut & Abraham iustificatus ex Fide est . Hi ergo haeredes sunt promissionis Abrahae , qui illi succedunt , suscipientes Fidem , in qua benedictus & iustificatus est Abraham . Testimonium ergo promissionis Abrahae testamentum appellatur , vt post mortem eius Haeredes essent in promissione , Filij eius facti per Fidem : That is , If the promise be excluded , without doubt the Faith of Abraham is made voyde : which not euen the Iewes themselues endure to heare , knowing , that the promise is of the Faith of Abraham . Which promise doth iustifie by Faith , not through the Law , as also Abraham is iustified by Faith. They therefore are Heires of the promise to Abraham , which succeede him , by entertaining the Faith , wherein Abraham is blessed and iustified . Therfore the testimonie of the promise to Abraham is called a Testament , that after his death they might bee Heires in the promise , beeing made his Sonnes by Faith. So Ambrose . Thus wee haue the testimonies of two faithfull witnesses , testifying this most Catholicke doctrine of Faith , not onely of Abraham , but consequently of all the faithfull , That the promises of God in Christ are the maine obiect of sauing and iustifying Faith. And these witnesses shall stand in stead of many . Hence it is , that Faith in Scripture is called Confidence or Affiance , because it embraceth the promise of God in Christ , as the proper obiect of it : as we touched before . In a word , those famous ancient Creeds , vniuersally receiued in the Church , especially the Apostolicall , the Nicene , and Athanasius his Creede ; all of them called the obiect of Faith , as being the abridgement of the Word of God : what do they commend vnto vs , as the maine and sole obiect of sauing and iustifying Faith , but Iesus Christ , his incarnation , passion , resurrection , ascention , session at Gods right hand , &c. together with the fruits we reape from this tree of life , as to bee made his liuing members , beleeuing the holy Catholicke Church , the Communion of Saints , the Remission of sinnes , the Resurrection of the body , and the life euerlasting ? all , the effects and fruits of Gods promises in Christ. But ( say the Pontificians ) faith is an act of the vnderstanding , as being seated in the intellectuall part of the soule , and not in the will : and therefore it is but a bare assent to the truth of Gods word in generall , and so also of the promises contained therein ; and no speciall affiance in the goodnesse of God particularly towards a mans selfe . And so they make onely the truth of God reuealed , as being apprehended and assented vnto by the vnderstanding , to be the obiect of faith , and not the goodnesse of God contained in his promises , as being entertained and embraced by the will. But for the clearing of this point , we may frist obserue how the Church of Rome , as in other points of doctrine , so in this maine point of Faith , doth most pitifully interfeere . For which cause , let me here insert a passage in the Prouinciall Councell of Colen , celebrated Anno 1536. some nine years before the Councell of Trent ; which will partly confirme what hath beene formerly said concerning the nature of true Faith , and confront this Pontifician obiection now in hand . This Prouinciall Synod setteth downe a three-fold kinde of beleeuing , following therein St Augustine vpon the Creed , Credo in Deum , which we haue a little before cited . We will set down the very words of the Synod , which acknowledgeth Duplicem seu triplicem esse fidei , seu credendi rationem . Siquidem vna est , qua Deum esse , ac caetera , quae Scriptura commemorat , non aliter quam historica quadam fide recitata , vera credimus . Vnde & historica fides appellatur , quam nobiscum Daemones communem habent . Altera , qua Deo credimus , quae persuasio & constans opinio est , qua fidem & promissionibus & comminationibus diuinis adhibemus ; quam habent iniusti cum iustis communem . Tertia fidei ratio est , qua in Deum credimus , solis pijs peculiaris , quae certissima quaedam fiducia est , qua totos nos Deo submittimus , totique à gratia & misericordia Dei pendemus . Haec & spem complectitur , & charitaten● indiuiduam comitem habet . Prima credendi ratio , seu fides illa Historica , si solam accipias , informis est , & veluti adhuc mortua . Altera verò , qua Deo tantum credimus , nec dum tamen erga Deum religiosa pietate assicimur , manca . Sed tertia , qua in Deum credimus , pioque affectuin eum tendimus , ea demum viuida , atque integra fides est , &c. That is : There is a two-fold or three-fold sort of faith , or beleeuing : One is , whereby wee beleeue that God is , as also other things , which the Scripture relates , wee beleeue to be true , no otherwise than by a kinde of Historicall faith recorded , whence it is called an Historicall faith , which the Deuils haue in common with vs. The second is , whereby wee beleeue God , which is a perswasion , and constant opinion , whereby wee giue credit both to Gods promises and threatnings ; which faith the wicked haue in common with the righteous . The third sort of faith , is that , whereby wee beleeue in God , which is peculiar onely to the godly , being a kinde of most certaine confidence or affiance , whereby wee wholly submit our selues vnto God , and depend wholly vpon the grace and mercy of God. This faith doth also comprehend hope , and hath in it charity , as an indiuiduall companion . The first sort of beleeuing , or that Historicall faith , if you take it alone , is without forme , and as yet in a manner dead . The second , whereby we onely beleeue God , and are not yet affected towards him with a religious piety , is lame . But the third , whereby we beleeue in God , and are carried by a pious affection towards him , this is that liuely and intire faith . Thus the Councell of Colen . How different from the Councell of Trent ? yea , the two first kindes of faith the same Synod , vpon the Apostles Creed , puts into one , as common with Deuils and wicked men , which beleeue and tremble : Sciunt enim & Daemones Illum mentiri non posse : For euen the Deuils doe know that God cannot lye . So that by the confession of Colen , the Pontifician faith ( by their owne confession ) being no other of it selfe , but an Historicall faith , is no other faith , but that which in the very Deuils and Damned . And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly , which alwayes hath hope and charity inseparably with it , this crosseth the doctrine of Trent , which alloweth no speciall or peculiar faith to the godly , but such a faith as is common to the wicked , and which is , and may be altogether voide of hope and charity . And whereas Colen calleth this peculiar faith of the godly fiducia , or an affiance and confidence in the grace and mercy of God , in especiall manner to euery beleeuer : the Pontifician Councell of Trent vtterly disclaimeth this fiducia , or strong affiance in Gods fauour and mercy , allowing Gods gracious promises , but the least part in the generall obiect of their faith , which faith of theirs , they make to be onely an assent to the truth of God , and no affiance in the promises of God ; for as much as the Pontificians place their faith in the vnderstanding , and not in the will. Although otherwhiles ( as lyars vse to doe ) forgetting themselues , when they would aduance the blindnesse of their implicite faith , they deny it a place in the vnderstanding , and seate it rather in the will , though not for any good will. For Bellarmine would haue faith to be defined rather from ignorance , than from knowledge ; yet because of the two , they had rather exclude confidence from faith , than science or knowledge ; they consent in generall to make choice rather of the vnderstanding , than of the will , wherein to seate their faith . Now the occasion ( as I said ) of mentioning the Councell of Colen , was chiefly to shew their iudgement concerning the subiect of Faith ; to wit , in what part of the soule it is inherent , as in the proper subiect : whether in the vnderstanding , or the will , &c. The Synod of Colen vndertaking to decide this point , saith ; Noc hoc omittendum est , fidem secundum duas priores credendi rationes , in intellectu consistere ; secundum tertiam verò , etiam in voluntate : quòd actio fidei sic acceptae ( quod est credere , fidere , & adhaerere Deo ) non solo intellectu , quem fides illuminat , sed & voluntate , quam accedente charitate inflammat , perficiatur : Nor is this to be omitted , that faith according to the two first sorts of beleeuing , doth consist in the vnderstanding ; but according to the third sort also , in the will : because the action of faith in this acception ( which is to beleeue , confide , and adhere vnto God ) is accomplished not in the vnderstanding onely , which faith illuminateth , but also in the will , which by the accesse of charity it inflameth . So by the iudgement of this prouinciall Synod , this sola efficax , syncera , integra , & salutifera fides , as the Synod cals it , ibidem : this onely effectuall , sincere , intire , and sauing faith , is resident not only in the vnderstanding , which faith informeth ; but also in the will , which faith by loue inflameth . And whereas the Pontificians would vtterly exclude faith from hauing any place in the will , because , say they , faith may bee separated from charity : the same Synod , ibidem saith : Hoc constat , eam fidem , qua in Deum credimus ( quae sola efficax , syncera , integra , & salutifera est ) nec infundi , nec accipi , sine spe & charitate : This is euident , that that faith , whereby we beleeue in God ( which onely is the effectuall , sincere , intire , and sauing faith ) can neyther be infused , nor receiued without hope and charity . For as the same Synod addeth out of the Apostle ( 1. Cor. 13. a place which the Pontificians vrge to proue , that their Romane-Catholicke faith may bee voyde of charity ) Nam quod alibi Apostolus ait , Si habuero omnem fidem , &c. For that which the Apostle saith , If I had all faith , so that I could remoue mountaines , and had not charity , I am nothing : is not so to be vnderstood ( saith the Synod of Colen ) as if the intire and sincere faith could bee receiued without charity ; but rather it seemes to be spoken Hyperbolically , by way of exaggeration and aggrauation , as Chrysostome and Theophilact take it : the more to enforce the practice of charity , consisting of so many excellent dueties and perfections . Thus haue we cited this Synod of Colen , not that we hold it any standard rule for the Doctrine of Faith ( although Vega blame it for speaking too broad of iustification , and especially of imputation ) but to shew how in this point of Faith , this Synod , a little more ancient than the Councell of Trent , doth differ from the Doctrine of that Councell in many things ; wherein this Synod is not farre from the true way to the Kingdome of God : sauing that now whatsoeuer is in this Synod , or any other contained , must submit it selfe to the censure , examination , interpretation , and approbation of the Councell of Trent , whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine , binding it to good behauiour , that it should not carry the least weapon , that might indanger the throat of Romane-Catholicke Religion . To this Synod also , we may adde the authority of the learned honest Cardinall Contarenus , who liued at the same time , and a little before the Councell of Trent wrote of Iustification ; in which Treatise he faith : Notus Fidei incipit à voluntate , quaeobediens Deo & Fidei , efficit vt intellectus assentiatur , absque haesitatione traditis à Deo ; & ideo promissionibus diuinis confidat , & concipiat ex illis firmam fiduciam , quae pertinet ad voluntatem , & quasi circulo quodam , iucipiat à voluntate haec Fides , & desinat in voluntate : The first act or motion of Faith begins at the will , which obeying God and Faith , causeth the vnderstanding to assent to the things deliuered of God , without doubting ; and so to trust in Gods promises , and of them to conceiue a firme affiance , which pertaines to the will , and that this Faith , as it were in a circle , begins at the will , and ends in the will. So that we see this good Cardinall held the will to be the prime subiect of sauing Faith. But now a little to illustrate the former point , concerning the subiect of Faith , and the manner of inherency which it hath in a beleeuer , and to cleare the truth of it by Scriptures , and by ancient Fathers of the Church . The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith , than in the subiect of it . They run from one extreame to another , as the Poet saith ; Dum vitant stulti vitiae in contraria currunt : Fooles from one extremity of folly runne into the contrary . But as the true Catholicke doctrine , although it exclude no part of Gods Word , as the obiect of Faith in generall , but yet restraineth the speciall obiect of sauing Faith to Christ , and the promises of God in him ; so though it deny not Faith to haue a place of inherency in the vnderstanding , yet it intitleth it not onely to the vnderstanding , but to the will , to the memory , to the affections , and all the faculties of the soule , as so many Manfions to intertain this noble Queene Faith , where she may keepe her Court of residence for her selfe , and all her train of Graces that attend her . Or wee may compare the seuerall faculties of the soule , to so many roomes or chambers in the soule , wherein , as in a magnificent Palace , Faith resideth , whose presence , as a Prince , puts life into euery part , & whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes , her selfe putting her owne hand to euery work , acting , directing , assisting , adorning the office of each Grace , whereby it is made both acceptable to God , and profitable to men . The Catholicke Doctrine then concerning the subiect of Faith , is , That Faith inhereth or resideth not onely in the vnderstanding , but also in the will , in the memory , in the affections , and in euery faculty of the soule . This is the Doctrine of the holy Scriptures ; and therefore Catholicke . The Scripture saith ; Corde creditur ad iustitiam : With the heart man beleeueth vnto righteousnesse . And againe it saith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . And againe , Acts 8. 37. Philip said to the Eunuch , If thou beleeuest with all thy heart . And againe , Acts 15. 9. Purifying their hearts by faith . By these and such like places of Scriptures it is euident , that the proper subiect of Faith is the heart of man. Now by the heart , is meant euery power and faculty of the soule , and not onely the vnderstanding ( as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart , is meant the illuminating of the vnderstanding ) but also the will , the memory , the affections , and euery faculty of the soule of man. First , the Sriptures oftentimes by naming the heart , meaneth the vnderstanding . As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar Latine rendreth it word for word : Illuminatos oculis cordis vestri : The eyes of your heart being illuminated : but our English translation hath it , The eyes of your vnderstanding being enlightened ; thereby giuing the true meaning of the place , that by the heart there is meant the vnderstanding . So the Lord faith , Matth. 13. 15. Ne corde intelligant : Lest they vnderstand with their heart . In 1. Kings 3. 9. Salomon askes an vnderstanding heart . In 2. Cor. 3. 15. the vaile ouer the Iewes heart , was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly , heart in Scripture is often taken for the will. As Acts 7. 39. The Israelites in their hearts turned back into Egypt : that is , their will was so , if they had had power . So Acts 11. 23. Barnabas exhorts , that with purpose of heart they would cleaue vnto the Lord : that is , with a ready will , and constant resolution . So 1. Cor. 7. 37. He that stands firme in his heart , hauing power ouer his owne will , and hath decreed in his heart . Thirdly , the heart is taken for the memory . Luke 1. 66. All that heard , laid vp those things in their hearts : that is , in their memory . So Deut. 4. 9. Take heede to thy selfe , lest thou forget the things which thine eyes haue seene , and lest they depart from thy heart : that is , from thy memory . And , Deut. 11. 18. Ye shall lay vp these my words in your heart , &c. that is , ye shall remember them continually , as signes bound vpon your hands , and as front-lets betweene your eyes . Hence it is that the Latines vse Recordari , for to remember , or to record , implying that remembrance is an act springing from the heart . Hence also doth our Sauiour call the heart , the treasury , Matth. 12. 35. which agreeth with the memory , called Thesaurus rerum ; the Treasury of things . Fourthly , heart in Scripture , is also taken for the affections and passions of the soule . Matth. 6. 21. Where your treasure is , there will your heart be also : that is , your affection . So Rom. 1. 24. God gaue them vp to their owne hearts lusts . And Psal 62. 10. If riches increase , set not your heart vpon them . Thus all the motions , and inclinations , and cogitations in man , are referred to the heart , as the prime fountaine , whence they all originally flow . So all the vertues intellectuall and morall , are said to be in the heart : we say , A wise heart , a good heart , a valiant heart , an humble heart , an honest heart , &c. And the contrary , as wee say , A foolish heart , a wicked heart , a faint heart , a proud heart , a deceitfull heart , &c. Of a valiant man , we say , He hath a Lyons heart ; and of a coward , He hath the heart of a Hare ; and of a meeke man , He hath a Lambes heart : As Nabuchadnezzar for his pride , had a Beasts heart giuen him , that is , a bruitish disposition , to liue like a Beast , as hee did . Now the issue of all this is , that faith is that same radicall grace , wherein the whole life of the Saints of God , all holy graces haue their being , and existence of holinesse , and from whence they grow and flow , euen as all the branches from the roote , and the streames from the fountaine . For , as the heart is the fountaine of all the faculties of the soule , of the vnderstanding , of the will , of the memory , of the affections , motions , cogitations , &c. all which are signified by the heart in Scripture : so Faith beeing in the heart , as in the proper seate and subiect ; and being said to purifie the heart , it giues vs to know the excellent nature of Faith , which is to diffuse its vertue to the purifying and possessing of euery part and faculty of the soule . For , possessing the heart , it possesseth and filleth the whole soule . It illuminates and informes the vnderstanding , it reformes and conformes the will , it confirmes it with hope , it inflames it with loue , it prompts the memory with holy meditations , and remembrances of Gods loue and goodnesse , it moderates and tempers all the affections and passions , it directs the motions , and cogitations of the soule to their right end and scope : and in a word , the office of this faith , is , to be the immediate instrument of Gods holy spirit , to sanctifie the whole soule and body ; as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument , Acts 26. 18. Sanctified by Faith in me , said Christ to his new conuert Apostle . The Councell of Trent it selfe confesseth , that faith is the roote of other graces . Faith ( say they ) is the roote of all Iustification : placing their iustification in hope , and loue , &c. How then is Faith the roote ? If it be the roote , the roote is not a bare disposition to a tree , as they would haue Faith to bee to their iustification . A dead roote cannot beare a liuing tree : but like roote , like tree . But a roote naturally produceth and shooteth forth the tree : for the life and substance of the tree is originally in the roote , and comes from the roote . Take away the roote , and the tree witherereth : for it liues in the roote . And the roote giueth life to the tree , not the tree to the roote . As the Apostle said to the ingraffed Gentile , once the Wilde Oliffe , Thou bearest not the roote , but the roote thee . With what reason then can the Pontificians say , That charity , which is the branch , not the roote , giues life to the root , which is Faith ? Herein how far themselues differ from senslesse stockes , or come short of the vegetable trees , I define not . Now as the whole tree drawes hislife and nourishment from the roote : so all the fruits of holinesse haue their life and nourishment from faith ; for faith is the roote of them all . And as the Apostle saith , If the roote be holy , so are the branches . But Faith , the roote of other graces , is holy , yea most holy , as Iude speaketh : therfore hope , & loue , and all other graces growing in and from Faith , are sanctified by and from Faith ; for as much as Faith is rooted in Christ , from whom it receiues the life , as of iustification , so of sanctification . Hence it is , that deuout Bernard saith excellently to this purpose : Primum syncera radix sancta fidei in terra humani cordis plantatur ; cumque fides plenè adulta fuerit , velut quaedam magna est Arbor , diuersa in se habens poma , exquibus reficitur anima plena Deo : First , the sincere roote of holy Faith is planted in the ground of mans heart ; and when faith is fully growne vp , it becomes as a great Tree , hauing in it sundry sorts of Apples , wherewith the soule , being full of God , is refreshed . Without Faith ( saith the Apostle ) it is impossible to please God. But whatsoeuer action proceedeth from Faith , therein it pleaseth God. By Faith was Abels sacrifice made acceptable to God. By Faith Enoch , walking with God , pleased God. And are not all those actions of the Patriarches and Saints of God , related in that eleuenth Chapter to the Hebrewes , all referred to Faith , as the roote from whence they sprang , and receiued their life and louelinesse ? It is Faith that graceth euery action of the iust man : for the iust man shall liue by his Faith. Whatsoeuer fruite growes not from this roote , it is sinne . Whatsoeuer is not of Faith is sinne : is as true in generall of sauing Faith , as it is in particular of the Conscience , called Faith by the Apostle , Rom 14 23. Now the reason of all this , that Faith giues life and beeing to euery grace , for as much as euery grace is radically in faith ; is , because where faith is , Christ is . Now Faith is in the heart , and consequently Christ dwelleth in the heart by Faith. And if in the heart , then in euery part , and faculty of the soule and body . So that as the soule quickneth euery part of the body : so Faith quickneth and sanctifieth euery faculty of the soule . As St Augustine saith , Fides , quae credit in Deum , vita animae existit , & per hanc iustus viuit : Faith , which beleeueth in God , is the life of the soule , and by this faith the iust man liueth . And elsewhere he saith : Vnde mors in anima ? quia non est fides . Vnde in corpore ? quia non est ibi anima . Ergo animae tuae anima fides est : Whence is death in the soule ? because faith is not there . Whence in the body ? because the soule is not there . Therefore the soule of thy soule is Faith. And as the soule is in the body , Tota in toto , & tota in qualibet parte : The whole soule is in the whole body , and whole in euery part : So , Fides tota est in toto , & tota in qualibet parte ; Whole faith is in the whole heart , and whole in euery faculty of the soule . Hence the Apostle , making himselfe the instance of the life of faith , saith , I am crucified with Christ. Neuerthelesse I liue , yet not I , but Christ liueth in me : and the life which I now liue in the flesh , I liue by the faith of the Son of God , who loued me , and gaue himselfe for me . Christ therefore is not to be found in that part or faculty of the soule , where faith is not . If Faith bee not in the will , Christ is not there ; and so in the rest . And where Christ is not , there is no life , no sanctification . Our wils therefore , our memories , our affections , our motions , and cogitations are dead , prophane , all out of order , if Christ be not , and liue not in euery one of them . And Christ is not in any of them , if Faith be not there . Hence it is , that Faith is all , because as the roote , it containes all graces . In the vnderstanding it knoweth God , in the will it hopeth and loueth God , in the memory it thinketh of God with thankefulnesse for his mercies , in the affections it feareth God , it sorroweth for sinne , it patiently suffereth , it reioyceth in God , in all it serueth God. How so ? From Faith it is , that the vnderstanding knoweth God in his Sonne Iesus Christ , the knowledge of whom is eternall life . And therefore Diuines by knowledge in that place , vnderstand Faith. And St. Augustine saith , Intellectus merces est fidei . Ergo noli quaerere intelligere , vt credas : sed crede , vt intelligas : Vnderstanding is the reward of Faith. Doe not therefore seeke to know , that thou mayst beleeue : but beleeue , that thou mayst vnderstand . From Faith it is , that the will hopes in God , loues God , and cleaueth vnto him : and so in the rest . And therefore St. Augustine placeth Faith in the will , saying : A Domino praeparatur voluntas hominis , vt sit fidei receptaculum : The will is prepared of the Lord , to be the receptacle of faith . And againe , Omne quod non est ex fide , peccatum est . Ac per hoc bona voluntas , quae se abstrabit à peccato , fidelis est , quia iustus ex fide viuit : Whatsoeuer is not of Faith , is sinne . And therefore the good will , which withdrawes it selfe from sinne , is faithfull , because the iust man liueth by Faith. Hence it is , that Bernard saith , Credere in Deum , est in eum sperare , & eum diligere : To beleeue in God , is to hope in him , and to loue him . And againe : Vera & plena fides vniuer sa praecepta complectitur : A true and complete Faith comprehendeth all the Commandements . Hieronymus Osorius in his first Booke de Iustitia , hath these words : Fides continet omnem religionem atque pietatem : omnes enim virtutes ex fide aptè nexeque sunt , & cum illa sanctissimo vinculo colligatae atque implicitae sunt : That is , Faith containeth all religion and pietie : for all vertues are by Faith consorted and connexed together , and with it are bound and intwined in a most holy knot . But yet I dare not warrant the Reader , that he shal finde these words in Osorius from henceforth , seeing in the Index at Madrid , these very words are commanded to passe the flames of their Index expurgatorius . And in the second booke hee saith : Ergo cum Fides totum animum regat , & in Verbi diuini studium rapiat , consequens necessariò est , vt non cernatur solum in credendo , sed etiam in obediendo : Therefore seeing Faith doth gouerne the whole soule , and drawe it to the study and loue of Gods Word , it followeth necessarily , that it is seene , not onely in beleeuing , but also in obeying . But these words also vndergoe the same doome with the former . Yea , why should Pontificians make it so strange that Faith should haue all other graces inseparably coupled with it ; seeing that euen their Doctors , Aristotle and Cicero doe teach , that all morall vertues are conioyned and combined in one : and he that hath one , hath all ? and that Iustitia est omnis virtus : Iustice is euery vertue . It is a maruaile , that they haue escaped Purgatory , seeing that not euen Gratian himselfe hath had the grace to be fauoured of them , his Glosse but bordering vpon Tullies Offices : for where he saith ; Sed quomodo possum habere talem Fidem ( that is , to remoue mountaines ) & non charitatem ? cum qui habeat vnam virtutem , habeat omnes . * Nonpossem quidem , nisi miraculosè : that is : But how can I haue such a Faith ( to remoue mountaines ) and not charity ? sith hee that hath one vertue , hath all . I could not haue it , but miraculously . All these words must out , as yee may see in Collat. censurae , in Gloss. iuris canon . num . 84. His excellent Maiesty also , in his peerlesse Paraphrase of the Reuelation , Chapt. 20. saith , That God by Faith onely iustifieth man , which not withstanding is done according to his workes , because they , as the fruits of Faith , cannot be separated from it , and bear witnesse of the same to men in the earth . S. Augustine saith : Quid est ergo credere in eum ? credendo amare , credendo diligere , credendo in eum●re , & eius membris incorporari : What is it then to beleeue in him ? by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to be incorporated into his members . Paulus Fidem , quae per dilectionem operatur , approbat atque commendat , quae vtique sine spe esse non potest : proinde nec amor sine spe est , nec sine amore spes , neque vtrumque sine Fide : Paul approueth and commendeth that Faith , which worketh by loue , which cannot bee without hope : therefore neyther is loue without hope , nor hope without loue , nor both without Faith. And vpon the 139. Psalme hee saith : Fides sic est in anima , vt radix bona , quae pluviam in fructum ducit : Faith is in the soule as a good roote , which bringeth the raine into the fruit . And St. Chrysostome saith ; Fides est Religionis sanctissimae fundamentum , charitatis vinculum , amoris subsidium . Haec sanctitatem firmat , caestitatem roberat ; gubernat sexus , gradus prouehit , officia cuncta custodit . Fides mandaeta tenet , praecepta seruat , promissae consummat : Faith is the foundation of the most holy Religion , the bond of charity , the supply of loue . It confirmes sanctity , it strengthens chastity , it gouernes all sexes , it promotes all degrees , it obserueth all offices . Faith keepeth the commandements , practiseth the precepts , accomplisheth the promises . And much more to this purpose , according to his golden elegancy . Ambrose also saith , there are in Faith great prerogatiues and dignities . What bee they ? Piety , Iustice , Sobriety , Charity , Discipline , or good Gouernment . And in a word , St. Augustine saith : In ipsa Fide sunt omnia opera , quae diligit Deus : in Faith it selfe are all those works , which God loueth . Thus Faith being in the heart , as in the proper subiect of inherency , and so consequently , in the whole soule and euery faculty thereof , as the life and soule of the soule , animating euery power and property of it ; it followeth , that as morall iustice is euery morall vertue ( as the Philosopher speaketh ) so iustifying Faith , which is reckoned for righteousnesse , is euery grace and holy vertue , as being the liuing roote , and holy seede , sustaining , quickening , supplying , sanctifying all other graces , which are as so many fruits growing vpon this Tree of life , as Reuel . 22. 2. holy Faith being the foundation , whereon all graces are built , the ground whereon they grow . Hence they haue all their rise & motion , yea their formall and essentiall goodnesse . For whatsoeuer is not of Faith , is sinne . If we hope not from Faith , if we loue not from Faith , if we be not patient because wee beleeue , and so in the rest : Hope , Loue , Patience , and the rest , are so many sins . For as Faith is the ground or foundation of things hoped for , so of things loued , of things suffered , and the rest . And why may not so many habits of grace grow vpon the same roote and stemme of Faith , as so many distinct fruits vpon the same Tree of life ? Yea , the Apostle elsewhere also tels vs , that from Faith doe spring not onely peace of conscience towards God , but accesse vnto all grace , reioycing vnder hope of the glory of God , Patience , Hope , Loue , &c. Thus it is euident by the authority of the holy Scriptures , and by the testimonies of ancient Fathers , that sauing and iustifying Faith , is not a Faith common with Deuils and Reprobates , as being in nature and kinde a dead Faith ; but it is proper and peculiar onely to the Saints and Elect , as being a holy and liuing Faith , which receiueth not life from any infusion of charity into it , but is a liuing roote , from whence doe spring , and wherein do liue all holy graces , as Charity , Hope , Patience , Meeknesse , &c. That this is called also the Catholicke Faith , not because it is common to good and bad , or because it hath for the generall obiect of it , the Word of God , as it is a true History , containing things done , and to be done , whether they be acts , precepts , threatnings , or promises , one with another : but because it is the Catholicke Faith of the Elect , from , in , and to all ages past , present , and to come , whose generall obiect , though it be the whole Word of God , yet the speciall obiect of it is Christ Iesus , the word incarnate , and the speciall promises of life made vnto vs of God in him . Now by this which hath beene already said , we may easily see the sequell and issue of all the rest of those priuiledges and markes , that the Pontificians put vpon their Catholick Faith. For seeing they admit of no other Faith in kinde , than the Historicall , we will easily yeeld vnto them , that this their Faith may be , and is in the very Deuils and Damned . We will yeeld them also , that their Faith being dead of it selfe , and without forme or being , and receiuing life , forme , and being from Charity , may also vpon the losse of Charity , become as well dead and vnformed againe , as before it receiued life from Charity . But whereas they say , that this Faith , dead as it is , and being fruitlesse and without Charity , yet is sufficient to make a man a Christian and a Beleeuer : wee allow them this also thus farre , that it may make them such Christians and Beleeuers , as to send them to hell , amongst the Deuils and Damned , their fellow-Beleeuers , as their fideles fornicarios , adulteros , molles , musculorum concubitores , fures , &c. their faithfull fornicators , adulterers , effeminate , Sodomites , and Catamites , theeues , and other such their Christian beleeuers , whom by Trents owne confession , their Faith excludes from the Kingdome of Heauen . But this Faith of theirs , being no other in kinde , but that which is common with the damned : to wit , of it selfe , dead and fruitlesse ; let them deuise neuer such precious wares to stuffe it withall , as Charity , Hope , and the like , to put life into it , it will proue no more a liuing Faith , than Michals Image , with the pillow stuffed with Goates haire laide vnder the head of it , proued a liuing man : And so consequently , it can neuer make a man such a Christian and Beleeuer , as to bring him to the possession of Gods Kingdome . But are they to be accounted Christians and Beleeuers , that goe to Hell ? Yes surely , as good as Romane-Catholickes : for such onely they account their Christians and Beleeuers . Well , let them enioy their priuiledge . In the meane time they must know , that God hath another kinde of beleeuing Christians . For as the Apostle saith : As he is not a Iew , that is one outwardly , nor that Circumcision , which is outward in the flesh : but hee is a Iew , that is one within , and Circumcision that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God : So he is not a Christian , that is one outwardly , neither is that Baptisme , which is outward on the flesh ; but hee is a Christian , that is one inwardly , and Baptisme that of the heart , in the spirit , not in the letter , whose praise is not of men but of God. But the Romane-Catholicke Christian beleeuers , are they that haue receiued their outward forme of Baptisme , and professe themselues members of the Romane-Catholicke Church , be they otherwise neuer so damnable in their liues . What saith Bernard in his Sermon ad Pastores ? Neminem vestrum credo esse haereticum : omnes creditis , &c. I beleeue none of you is a hereticke : you all beleeue one God in Trinity , that Christ suffered , and was buried , that hee descended and ascended : But doth this faith make a man a Catholicke ? By this faith , the very Deuils should bee Catholickes ; for ( as St. Iames saith ) they beleeue and tremble . But not that faith , which is common with Deuils and men , maketh a true Catholick , but that only which is common to men with Angelicall spirits . What faith is that ? That which worketh by loue So he . Therefore , by Bernards doctrine , faith voyde of charity , which is common with Deuils , howsoeuer it may make a Romane-Catholicke , and so saith Bernard , it may the Deuill as well , but a true Catholicke it cannot make . St. Augustine also puts a maine difference : saying , Cum dilectione fides Christiani , sine dilectione fides Daemonum : the faith of a Christian is ioyned with loue , the faith of Deuils is without loue . Hee is therefore a Christian , that hath such a faith , as hath loue ioyned with it : and consequently , they are no Christians , but rather of the number of Deuils , as being members of the Deuill , whose faith is without loue . And the same Austine elsewhere , plainly declareth who are the faithfull : saying , Corpus Christi est Ecclesia , non ista , aut illa , sed toto orbe diffusa . Tota autem Ecclesia constans ex omnibus fidelibus , quia fideles omnes membra sunt Christi , habet illud caput positum in coelestibus , quod gubernat corpus suum : etsi separatum est à visione , sed annectitur charitate . Totus Christus caput est , & corpus eius : The body of Christ is the Church , not this or that Church , but diffused ouer the whole world . And the whole Church consisting of all the faithfull , in as much as all the faithfull are members of Christ , hath that head now set in the heauenly places , which gouerneth his body : and although it bee separated from vision or sight , yet it is knit vnto him by loue . For whole Christ is the head , and his body . So we see St. Augustine confesseth none to bee faithfull , but such as are the members of Christ ; nor any his members , but the members of his body , the Church : nor Christs Church to be any one particular Church , as the Romane-Catholicke Church , but indeed the Catholicke Church , spread ouer the whole world . Now if none bee faithfull , but such as are the members of Christ , of his Church , of his body , & Christ is the Sauiour of his body , and not one of his members can perish , yea , not a haire of their heads shall perish : how then are they members of Christ ( sith Christians , sith faithfull ) that haue no part in that saluation , whereof the whole body is partaker ? But such are members of Christ , though not perfectly vnited , as Trent saith , Chapt. 7. and Vega commends it . But St. Augustine knew no such members of Christ. Although by a common appellation or account , all Christians , as being baptized , are called Faithfull , in as much as they haue receiued the character of Faith , which is Baptisme , as Augustine saith : yet properly , and in a strict sense , none are true beleeuers , but such as are indued with a true , liuing , holy iustifying Faith in Christ , whereby they are perpetually and inseparably vnited vnto him , as liuing members of the same body , to reigne with him for euermore . So Saint Paul doth exemplifie this , in describing a true Iew : Hee is not a Iew , that is one outward ; neither is that Circumcision , which is outward in the flesh : but he is a Iew , that is one within , and the Circumcision of the heart , in the spirit , not in the letter , whose praise is not of men , but of God. St. Chrysostome saith , Whence art thou made holy ? Whence art thou called faithfull ? Is it not therefore , because thou art sanctified by the death of Christ ? Is it not therefore , because thou beleeuest in Christ ? And againe : Fidelis propterea vocaris , quoniam & credis Deo , & ab eo creditam ipse iustitiam habes , sanctitatem , munditiam animae , in filium adoptionem , regnum coelorum : Thou art therefore called faithfull , because both thou beleeuest God , and hast from him granted vnto thee righteousnesse , sanctity , purity of soule , adoption of a sonne , and the kingdome of heauen . Seeing therefore ( by the Doctrine of Scriptures and Fathers ) faith and saluation cannot bee separated , mee thinkes , the Councell of Trent had done more politickly , if with the losse of charity , they had suffered faith quite to be lost too , rather than retaining it , to be damned with it . Further , for as much as the Pontificians admit of no other faith to Iustification , but an historicall faith ; wee easily grant that which they so much desire , That their faith doth not iustifie them at all , but may be in them , though they go to hell for it , as themselues do teach . Whereas the faith of beleeuers , which beleeue in Christ , hath the property to saue , & not suffer any to perish . For Christ saith ( if we may beleeue Christ , rather than the Popes infallibility in the Councel of Trent ) Whosoeuer beleeueth on the Sonne of man ( or the Sonne of God ) shall not perish , but hath eternall life . And v. 18 : He that beleeueth on him , is not condemned . Yes , saith the Councell of Trent , he that is a beleeuer may bee condemned , though still hee continue a Beleeuer . Lastly , sith for all this , that their Faith cannot iustifie nor saue them , yet notwithstanding they wil haue this to be a true Faith , though a dead faith . I et vs yeelde them this also , that the Romane faith is a true dead Faith , or a true Faith of the Diuels and damned . Else what true Faith is it ? Gregory , once Bishop of Rome , saith : Vera fides est , quae in hoc , quod verbis dicit , moribus non contradicit : That is true faith , which in that it professeth in words , it contradicteth not in maners . And a little after : Fidei nostrae veritatem , in vitae nostrae consideratione debemus agnoscere ; t●nc enim veraciter fideles sumus , si quod verbis promittimus , operibus complemus : We ought to acknowledge the truth of our Faith , in the consideration of our life ; for then are we truly faithful , if that which we promise in words , we performe in deeds . And St. Ambrose saith , Nunquam fides vera turbatur , True faith is neuer troubled . How is then the Pontifician faith a true faith , albeit a dead faith , seeing ( according to Gregory ) what it professeth in words , it contradicteth in deeds ? and according to Ambrose , it is not free from trouble , being ouer-whelmed with horrour of Conscience ? yea , St. Hierome saith : Cum dilectio pro●ul abfuerit , & fides pariter abscedit : When charity is away , there faith also is gone with it . To summe vp all in a word that hath beene said of this point ; the Notes of difference betweene the true Catholick sauing Faith , and the Romane-Catholicke faith , are these , and such like : 1. The true Catholicke iustifying Faith bringeth euery one that hath it , vnto saluation , and such shall neuer perish , Iohn 3. 16. & 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule . But the Romish faith doth not , by their owne confession , bring euery one of them that hath it , vnto saluation : Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith. Secondly , the true Catholicke sauing Faith is a free gift of Gods grace , giuen for Christs sake , as Phil , 1. 29 & Ephes. 2 , 8. But the Romish faith is no free gift of Gods grace , as being in the very Diuels ; which faith also the Councell of Trent separateth from grace , Concil . Trid. Sess. 6. cap. 15. saying , that grace may bee lost , though not faith : Therefore the Romish faith is not the true Catholicke sauing faith . Whereupon Bellarmine , as the mouth of all Pontificians , saith : Fides infusa non perit , gratia recedente , vt Catholici omnes fatentur : Infused faith perisheth not , when grace is gone , as all Catholickes confesse . So that Pontifician faith is no grace with them , and no maruaile then if iustifying faith be in no grace with them also . But how is their faith infused ? This may seeme to make faith a gift of God. Let Bellarmine himself resolue it : he saith , That all men may beleeue if they will , when the Euangell is preached : and so the Pontifician faith is of them disclaimed to be a speciall gift of Gods sauing grace . Thirdly , The true Catholicke sauing faith is a confidence in the promises of God in Christ , it being the foundation of things hoped for in Christ , the speciall obiect of it , Heb. 11. 1. But the Romish faith , beeing no other in its owne nature , but that which is common with the very Diuels , by their owne confession , is altogether without hope , hauing no respect to things hoped for , no more than the Diuels , for all their faith , haue : Therefore the Romish faith is none of the true sauing iustifying faith . There bee many other differences , which follow in this Treatise . In stead of adding more to this place , it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith ; which may fitly bee thus defined . Iustifying faith is a speciall free gift of God his grace , whereby a sinner beleeuing in or into Christ , being thus vnited vnto him , is made partaker of all Christs merits and righteousnesse , and is by the same faith certainly and infallibly perswaded , that all his sins are remitted , and himselfe in Christ perfectly iustified in Gods sight : this faith also as a liuing roote , containing in it all other graces , as hope , loue , patience , humility , &c. For the proofe of each part of this definition , we neede not here stand vpon , as referring both to the foregoing , and ensuing Chapters , where they are amply proued . Now , that I call iustifying Faith a gift of God , I note the efficient cause of it to be God ; whereby it is also distinguished from the faith of Diuels , which cannot bee called the gift of God. Secondly , that I call it a free gift of Gods grace , as Phil. 1. 29. this excludes all precedent workes in man , as merits of congruity , or of any preuious repentance , making a man acceptable to receiue Faith in Christ , which jumps with the merit of congruity . Thirdly , that I call it a speciall gift , I exclude all reprobates from hauing any communion with this Faith , it is specially and peculiarly and solely giuen to the Saints , Iude 3. speciall also in regard of the nature of it , being a gift of grace , flowing from Gods special loue in Christ vnto his elect Saints . Fourthly , whereby a sinner , &c. I note , that whoso hath this Faith , is empty of all inherent righteousnesse of his own ; he must be a sinner , the generall subiect , wherein Faith dwelleth . Fiftly , by beleeuing in , or into Christ , I note the proper act of iustifying Faith , differencing it from all other kinds of faith ; as also , that Christ is the proper obiect of iustifying Faith , & not the whole Word of God in generall . Sixtly , being by Faith vnited to Christ , and so made partaker of all Christs merits and righteousnesse , I note , that Faith is the immediate instrument , whereby wee are made one with Christ , and so haue our perfect communion with him in all his righteousnesse and graces ; in so much as by vertue of this vnion by Faith , Christ and all true beleeuers are all one mysticall Christ. Seuenthly , by being certainly and infallibly perswaded of the remission of sinnes by faith , I note the natiue property of iustifying Faith ; which is , to assure a man of his saluation ; and that in a greater or lesser measure , according to the proportion of Faith measured out vnto vs ; and that faith also assures vs of our iustification in Gods sight , as laying hold vpon Christ , who is our righteousnesse : which certainety and assurance is such , as it necessarily excludeth all vaine presumption . For how can a man that is truely and infallibly certaine , be sayd therein vainely to presume ? Lastly , I call this Faith a liuing roote , whence all other graces spring ; to note the true difference betweene this iustifying faith , and the Pontifician faith , which in its owne nature is dead , vntill ( say they ) it bee quickened by charity infused into it : to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone , as a doctrine tending ( say they ) to Libertinisme , and to cast off all care of good workes ; whereas our faith , whereby we are iustified , is such , as being not a dead , but a liuing roote , including in it all other graces , it causeth the beleeuer to bee as a liuing tree , planted by the riuers of waters , and bringing forth his fruit in due season , whose leafe also doth not wither , and whatsoeuer he doth shall prosper . CHAP. XIII . Of the generalitie and vncertainety of Romane-Catholicke Faith : the generalitie of it confuted , by the contrary confirmed . BEsides the forenamed properties and limitations of that kinde of faith , which Pontificians appropriate to themselues , though common ( by their owne confession ) with the Diuels and damned ; wee cannot omit two other speciall markes , whereby they would dignifie and commend this their faith vnto the world . The first whereof , is the generality and implicity of this faith : the second , is the vncertainty of it . Wee ioyne these two together , generality and vncertainety , because the former is a necessary inducement to the latter , and as it were the foundation of Babels tottering Tower of vncertainty . For , grant once such a generality of faith as they require , and the vncertainty of it will easily follow . Now concerning generality of faith , we noted before out of Soto , that they vtterly disclaime that speciall faith in Christ , & in the promises of God in him . I may here fitly apply that sentence vsed by his Excellent Maiestie in his late speech to the honorable house of Parliament , which I humbly craue leaue to borrow , Dolosus versat●r in vniuersalibus : The deceitful man loueth to walke in vniuersalities or generalities . The Pontificians in this their vniuersality or generality of faith , deale like the timorous , and therefore cautelous Hare , who to deceiue her pursuers or tracers , makes many doubles , and crafty windings out and in , that vneath it is for the most sagacious pursuer , to deprehend , or finde her out . Their end is , that faith , in the height of sins deluge ouerflowing the soule , might haue no solid and firme ground , to pitch and rest her foote vpon . And herein lyes the mystery of their Antichristian iniquity , to pull men quite away from Christ , that in matter of faith they may wholly depend vpon that Papall imaginary infallibility , hauing no other security , than to pin their soules vpon a sinnefull mans sleeue : Which Vega doth not a whit dissemble , saying , Deus summam salutis fidelium in Sacerdotum posuit potestate : That God hath placed the summe of the saluation of the faithfull in the power of the Priests : the summe whereof is the Pope , the Arch-priest . But of this more in the proper place . But for their faith , it must bee generall in two respects : first , in respect of the generality of the obiect of Faith , the whole Word of God ( as they say ) written and vnwritten , an vnlimited obiect : secondly , in regard of the generality of men to be saued or iustified , as they teach . They must neither in particular beleeue the promises of God in Christ , nor any man must beleeue that the promises of God belong vnto him in particular . To which purpose Soto saith , Fides Catholica , Christianae familiae necessaria , vtpote qua Christiani censemur , non est specialis illa , qua indubitato credit quisque , ac constituit sibi , remitti peccata propter Christum , & esse in gratia Dei : sed ille assensus in genere , quo firmiter credimus Iesum Christum , vniuersalem esse Redemptorem , &c. that is , The Catholick Faith , necessary for the Christian family , as whereby we are reputed Christians , is not that speciall Faith , whereby euery man doth vndoubtedly beleeue and resolue with himselfe , that his sinnes are forgiuen him for Christs sake , and that he is in the fauour of God ; but that generall assent , whereby we firmely beleeue , that Iesus Christ is the vniuersall Redeemer , &c. as we touched before . Now the grounds of this their generall Faith , wee finde in the sixt Chapter of the sixt Session of the Councell of Trent , of the manner of preparation to iustification : as first , for the beliefe of things reuealed and promised , the generall obiect of it : and secondly ; In spem eriguntur , fidentes Deum sibi propter Christum propitium fore , &c. Men are brought to hope , beleeuing that God will bee , or may bee mercifull to them for Christs sake . Marke , they doe not say , beleeuing that God is mercifull vnto them , but that hee will be , or may be , as Vega interprets it ; Se posse saluari : that they may possibly be saued . And when they speake of a particular iustification of any one man in the present tense , then also they expresse it by an indefinite speech , and generall phrase : Credentes à Deo iustificari impium per gratiam eius , &c. Beleeuing that a sinner is iustified of God through his grace : not that a mans selfe is iustified . For , for a man to beleeue in particular , that himselfe is truely iustified by Christ , such a man they anathematize and curse , Can. 14. yea , this Faith is so generall , and so little respecteth Christ as the obiect of it , as that Vega , in his Commentary vpon the said sixt Chapter of the sixt Session , saith : Persuaderi potest , non solum iustificari posse homines , sed & saluari sine fide Christi explicita : It is very credible , that men may not only be iustified , but also saued , without the explicite , or cleare , and vnfolded Faith of Christ. Where note , that they not onely exclude the necessity of a distinct Faith in Christ , but also put a maine difference between iustification and saluation : For a Pontifician may be iustified , and yet not saued . Vega addes his reason : for ( saith hee ) although Christ bound all men to beleeue the Gospell , when he commanded his Apostles , that they should preach it throughout the whole world , & pronounced them damned , that beleeued not : yet seeing there may be an inuincible ignorance of the Gospell ( that is , eyther for want of the meanes , or by reason of a wicked and peruerse disposition , as they say ) this shall be no impediment in this respect , why they may not be both iustified and saued , which shall obserue other naturall precepts . Thus the Councell of Trent , with her Pontificians , deale with Faith and Iustification , as Cheaters , who when they play with Nouices , doe so shuffle and packe the Cardes , that they make the game sure on their owne side , and all to cheate the other of his money . So the Pontificians cheate their simple people of their siluer , and soules too , by shuffling the particular sauing faith in Christ , with such sleight of hand , in the whole pack of generall faith , that they are sure neuer to rise sauers . Well , come wee now to shew the vanity of this generall faith , by setting against it the speciall particular faith , which Gods Word teacheth and requireth of euery one that is truly iustified , and so consequently perfectly saued . We haue spoken before sufficiently of the proper and speciall obiect of sauing faith : to wit , Iesus Christ , the summe of the Gospell , and the substance of all Gods promises . Therefore we will now confine our speech to the specialty and particularity of sauing faith , in respect of the common subiect of it ; to wit , euery beleeuer in particular . It is the Catholicke Doctrine of the holy Scriptures , that euery beleeuer must haue a speciall , particular , proper faith of his owne ; yea a cleare , explicite , and vnfolded faith in Christ : that hee is not onely the Redeemer of mankinde in generall , nor onely that we may be saued by him , but that euery one in particular , doe beleeue Christ is his Redeemer and Sauiour . This is the speciall property of sauing faith , particularly to apply Christ , with all Gods promises in him , to my soule , and thy soule . The Scriptures are very pregnant for the proofe of this point ; both in the Law , in the Prophets , and in the New Testament . In the Law , this particular faith is shadowed vnto vs by three remarkable types : one of the hand , another of the eyes , and the third of the Sicle of the Sanctuary . To which also we may adde the particular sacrifice , which euery man was to bring for his owne sinne : We will begin with the last . In the Law , euery man was to bring a particular sacrifice for his particular sinne . Leuit. 4. 27. 28. If any of the common people sinne , &c. not onely the Priest , as vers . 3. nor onely the Congregation , vers . 13. but if any one of the common people sinne , &c. then hee shall bring : What ? an offering in generall ? no : hee shall bring his offering , as a Kidde without blemish , for his sinne which hee hath sinned . Now this offering without blemish , what was it , but a liuely type of Christ , as of the Lambe without spot , as Peter speaketh , who was offered vp , and sacrifised for euery sinner , beleeuing in particular ? For the further confirmation of this point ; in the second place , euery man bringing his particular offering , for his particular sinne , was to lay his hand vpon his offering , as Leuit. 4. 29. Thus the Priest must doe also , vers . 4. thus the whole Congregation must doe , vers . 15. All must lay their hands vpon their sacrifice . Now what is meant by the hand , but a particular faith in euery beleeuer , apprehending and applying Christ , to the taking away , and purging of his sinne ? This we touched before in the point of imputation , where wee shewed that the hand thus layed vpon the sacrifice , was a figure of faith . Origen applies the laying on of the hand , to the imposing of our sinnes vpon Christ , the true sacrifice . Hence it was , that together with the imposition of the hand , the sinnes of the offendors were confessed ouer the sacrifice , and put vpon the head thereof , Leuit. 16. 21. So that this imposition of the hand , as it did figure the laying of our sinnes vpon Christ , whereby he became sinne for vs , by imputation , bearing them vpon him : So also it was a reciprocall signification of the imputation and application of Christs righteousnesse to euery beleeuer , whereby wee become the righteousnesse of God in him : the hand of faith comming betweene , laying our sinne vpon Christ , our sacrifice , and receiuing his righteousnesse vnto vs. Among the Hebrew Doctors , Maimony saith of this imposition of the hand , or hands , that deafe men , fooles , children , seruants , weomen , the blinde , and the stranger , might not impose their hand vpon the sacrifice . Now wee know , that the deafe , fooles , and children , are voyde of actuall faith ; seruants , weomen , blinde , and strangers , might be , in a mysterie debarred and excluded : for seruants were types of the seruants of sinne : weomen , wee know , were denyed the vse of Circumcision ; they were not reckoned in the number of those sixe hundred thousand , that came out of Egypt , who were all men of warre , types of Christs Souldiers , who must be of a Masculine vertue . And Abraham , the Father of the faithfull , is said in Scripture , to beget sonnes , but not daughters : Abraham non genuit filias , saith Origen . But this was in a mysterie only ; as Melchisedechs birth and death are not mentioned in Scripture , and that in a mystery . The blinde were of the nature of the deafe ; and the strangers , argued those that were aliens from the Common-wealth of Israel , and strangers from the Couenants of promise , as the Apostle speaketh . Not , that I meane , these were denyed to haue any part in Gods Couenant , but in a mystery and type onely , as we haue said . Also the same Rabbi saith , that this imposition of the hand must be done by a mans self , & not by another , as the iust man shall liue by his faith , not by anothers faith . Abac. 2. 4. It must bee done with all a mans might : as Philip said to the Eunuch , If thou beleeuest with all thy heart . And immediately vpon the imposition , the sacrifice was slaine ; figuring our faith in Christs bloud , Rom 3. 25. Origen compares faith to the figure of the holy Sicle , Leuit. 3. Siclo sancto comparandus nobis est Christus , qui peccata nostra dissoluat . Siclus sanctus fidei nostrae formam tenet : We must with the Sicle of the Sanctuary purchase vnto vs Christ , who may take away our sinnes . The holy Sicle is the figure of our faith : for ( saith hee ) if thou shalt offer faith as a price , Christ , as it were the immaculate Ramme , being giuen to be sacrificed , thou shalt receiue remission of sinnes . Now this particular faith in Christ , is absolutely necessary for euery one that will be saued . And therefore the same Origen concludeth : Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam & sanctam fidem , per quam mercari possit Arietem ; cuius natura hoc est , vt peccata credentis abstergat . Et hic est Siclus sanctus , probata ( vt diximus ) & syncera fides , id est , vbi nullus perfidiae dolus , nulla hereticae calliditatis peruersitas admiscetur , vt synceram fidem offerentes , precioso Christi sanguine , tanquam immaculatae hostiae diluamur : It is certaine , that no man can receiue remission of sinnes , vnlesse he being an intire , approued , and holy faith , wherewith hee may purchase the Ramme : the nature whereof is this , to blot out the sinnes of the beleeuer . And this is the holy Sicle , an approued and sincere faith , that is , where no perfidious fraud , nor peruerse hereticall craft is mingled , that offering a sincere faith , wee may be cleansed with the precious bloud of Christ , as of an immaculate sacrifice . Euery man therefore must bring a speciall , particular , holy , sincere faith of his own , wherewith , as with a holy Sicle , he may purchase Christ ; and which , as his hand , he must lay hold on Christ , which no man else can doe for him . His generall implicite faith , to beleeue as the Church beleeueth : that is , to beleeue he knoweth not what , will not serue the turne . This speciall particular faith in Christ , requisite in euery beleeuer , in euery one that lookes for saluation , is liuely prefigured by the eye : as Numb . 21. 9. if a Serpent did bite any man , when hee beheld the Serpent of brasse , hee liued . This brasen Serpent was a liuely figure of Christ crucified . A man bitten with the Serpent , is euery sinner : the way for him to be healed , is to looke vpon the brasen Serpent lifted vp vpon the pole ; that is , vpon Christ crucified . Euery man that was Serpent-bit , hee must looke vpon the brasen Serpent with his owne eyes , not with any others eyes : as Iob said , I shall see him with these eyes , and none other for mee . Christ himselfe applyeth the truth to the type : As Moses lifted vp the Serpent in the wildernesse ; so must the Sonne of man be lifted vp , that whosoeuer beleeueth in him , should not perish , but haue life euerlasting . As therefore none of the stung Israelites were cured , but those that looked with their owne eyes vpon the brasen Serpent ; so none of the Israel of God is healed of the sting of sinne , but by his speciall , cleare , viue Faith , as the Chrystall eye of his soule , looking vpon Christ crucified . As St. Augustine vpon the place applyeth it : Interim modò Fratres , vt à peccato sanemur , Christum crucifixum intu●amur . Quomodo qui intuebantur illum Serpentem , non peribant morsibus Serpentium : sic qui intuentur fide mortem Christi , sanantur à morsibus peccatorum : Now Brethren ( saith he ) that wee may be cured of our sinne , let vs looke vpon Christ crucified . As they which beheld that Serpent , did not perish by the bitings of Serpents : so they that by Faith behold the death of Christ , are healed of the bytings of sinnes . As therefore euery one must look with his owne eyes , and that not vpon euery obiect , but vpon the Serpent , and liue : so euery sinner must looke with the cleare eyes of his own faith , & that vpon no other obiect , but Christ crucified , that so he may liue eternally , and be healed of all his infirmities , as Dauid saith , Psal. 103. If we look into the whole Word of God , we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God. The Prophet Abacuc saith of euery iust man , The iust man shall liue by his Faith : by his owne Faith , not by anothers . This was Abrahams faith ( the Father and Figure of all the Faithfull ) who hearing Gods promise concerning the blessed seed , to wit , Christ , in whom all the Nations of the earth should be blessed , as the Apostle applies it , Gal. 3. 16. hee thereupon beleeued . How beleeued he ? not as the Pontificians would haue it , by a general faith concerning the truth of that which God had said : for it is not said barely Abraham beleeued God , but ▪ Abraham beleeued in the Lord , and it was imputed vnto him for righteousnesse , Gen. 15. 6. And the Apostle saith , That Abraham staggered not at the promise of God through vnbeleefe , but was strong in Faith , giuing glory to God , Rom. 4. 20. and therefore it was imputed to him for righteousnesse , v. 22. But the Pontificians willsay , this was a speciall Faith , which Abraham had , not common to ordinary and common beleeuers . No such thing : for looke what kind of Faith Abraham had , the same kinde , though haply not in the same measure and degree , haue all true beleeuers . This the Apostle plainely resolueth in the next words , saying : Now it was not written for his sake alone , that it was imputed to him : but for vs also , to whom it shall bee imputed , if wee beleeue on him , that raised vp Iesus our Lord from the dead , who was deliuered for our offences , and was raised againe for our iustification . If therefore Abraham had a speciall and particular faith , then euery true Beleeuer hath the like faith in him . But Abraham had a speciall and particular Faith : for , first he beleeued in God : secondly , hee beleeued in God especially concerning the promise , the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse . If it had not been Abrahams speciall Faith , how had it beene imputed to him for righteousnesse ? It was Abrahams peculiar , proper , owne Faith , looking with open eyes vpon the promise of God ( which promise was Christ , whose day Abraham , though a farre off , saw and reioyced ) which was imputed to him for righteousnesse . Thus it is with euery true beleeuer , whose owne speciall , cleare , Chrystall-ey'd Faith , beholding and applying Gods promise in Christ , is particularly imputed to him for righteousnesse . This the Apostle concludes in generall , from the example and instance of Abraham , and makes it the common case of all true Beleeuers , saying , Rom 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . This beeing so cleere a Conclusion , what neede we adde further testimonies ? Christ himselfe said to Thomas , when he confessed , and said , My Lord , and my God : Thomas , because thou hast seene me , thou hast beleeued : blessed are they that haue not seene , and yet haue beleeued . Where note two things : first , Thomas his Faith in applying Christ to himselfe , saying , My Lord , and my God : and secondly , Christs deduction , shewing the same Faith to be in euery true beleeuer , the property of which Faith , is , to apply Christ to himselfe , as Thomas did , and to say with the voyce of faith , confessing Christ , in his death and resurrection , testified by those scarres in his sacred side , My Lord , and my God. In a word , all those * Creeds vsed in the Church from all antiquity , do vnanimously , and with one ioynt consent , confirme this Catholicke truth of that speciall explicit , cleere , particular Faith in Christ , required in euery true beleeuer . For first of all , they do all say , I beleeue in God , &c. not , We beleeue . So the Apostles Creed : the Nicene Creede saith , I beleeue in one God , &c. not , We beleeue . Athanasius his Creede saith , Whosoeuer will be saued , before all things it is necessary that he hold the Catholicke Faith , &c. that is , Euery man in particular must beleeue . And this particular Faith is required , not only in regard of euery beleeuer , but also in regard of the speciall obiect of Faith ; which is no confused , or vniuersall ( I wot not what obiect ) but a speciall obiect , to wit , the sauing knowledge of God in Christ , and the promise of life in him . Looke vpon all the Creeds , which the Fathers call the obiect of Faith , as containing the summe of that which we are to beleeue to our saluation ; and doe they not mainely present to our Faith , Iesus Christ , and him crucified ? Nor this onely in generall , that Christ is the redeemer of the world ; but the specialties of this redemption are set downe ; to teach vs , That not a generall implicit faith will serue the turne , but it must bee a particular explicit faith , comprehending all those particulars in the Creede , declared at large in the Word of God. Thus the foundation of Popish vncertainty of Faith being remoued , to wit , a certaine vncertaine implicit general faith : the building it selfe threatneth immediate ruine . CHAP. XIV . Of the vncertainety of Romane-Catholicke Faith. THe Councell of Trent being in generall an enemie to the certainety of Faith , which giueth a true beleeuer an assurance of his saluation : and withall considering how euident both Scriptures and Fathers were in this point , so strongly propugned and maintained by Luther ▪ and thirdly the Councell it selfe in the canuase of this point , while it was in consultation , or rather in contention , being diuided into contrary parties and sides , some holding for certainety , as Catarinus , and others for vncertainety , as Vega , and others ; as the History of the same Councell doth notably discouer . Therefore it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point , contriuing it vnder such vmbratilous and sub-obscure termes , as that they might seeme neither grossely to oppose the open truth , nor yet displease that party of the Councell , that seemed to encline to the truths side , nor yet leaue Luther vncondemned for defending the truth , nor yet betray their owne cause , which was to aduance the vncertainty of Romane-Catholicke Faith : Vncertainety being the very hint , which gaue occasion to the Serpent boldly to insult , and so to ouerthrow mankinde . For when Eue said , lest yee dye : the Serpent finding her staggering , takes the aduantage , & strikes her with a down-right blow to the ground , Yee shall not dye at all . But let vs see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite Faith in the vncertaintie of it . In the ninth Chapter of the sixt Session they haue these words , Quamuis necessarium sit credere , neque remitts , neque remissa vnquam fuisse peccata , nisi gratis diuinae misericordia propter Christum : nemini tamen fiduciam , & certitudinem remissionis peccatorum suorum iactanti , & in ea sola qui●scenti , peccata dimitti , vel dimissa esse , dicendum est : cum apud Haereticos , & Schismaticos possit esse , imo nostra tempestate sit , & magna contra Ecclesiam Catholicam contentione praedicetur vana haec ; & ab omni pietate remota , fiducia . Sed neque illud asserendum est , oportere eos , qui verè iustificati sunt , absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos , neminemque à peccatis absolui , nisi eum , qui certò credat se absolutum & iustificatum esse : atque hac sola fide absolutionem & iustificationem perfici ; quasi qui hoc non credidit , de Dei promissis , deque mortis & resurrectionis Christi efficacia dubitet . Nam sicut nemo pius de Dei misericordia , de Christi merito , de Sacramentorum virtute & efficacia dubitare debet : sic quilibet , dum seipsum suamque propriam infirmitatem , & indispositionem respicit , de sua gratia formidare , & timere potest : Cum nullus scire valeat certitudine fidei , cui non potest subesse falsum , se gratiam Dei esse consequutum . Thus farre the whole ninth Chapter . That is , Although it be necessary to beleeue , that sins neyther are , nor euer were remitted , but freely by diuine mercy for Christ : yet no man boasting of confidence and certainty of the remission of his sinnes , and therewith wholly * resting , ought to say , that his sinnes are , or haue been remitted : seeing this vain confidence , voide of all piety , both may be amongst Heretickes , and Schismatickes , yea and is now in these our dayes , and is preached with great contention * against the Catholicke Church . But neither is that to be affirmed , that they who are truely iustified , ought without any doubting at all to conclude with themselues , that they are iustified , and that none is absolued and iustified from sins , but he that certainly beleeueth that he is absolued and iustified : and that in this sole faith , absolution and iustification consisteth ; as if a man not beleeuing this , should doubt of the promises of God , and of the efficacy of Christs death and resurrection . For as no godly man ought to doubt of the mercy of God , of the merit of Christ , and of the a power and efficacy of the Sacraments ; so euery man , while hee looketh vpon himselfe , and his owne proper infimity and indisposition , may be b affraid and fearfull of his owne grace : seeing no man can know by the certainty of faith , wherein there may not lye some error , that he hath obtained the grace of God. Now I desire the Christian indicious Reader to obserue the sundry passages , and as it were the seuerall threads of this Copwebbe . First , like the painted Whoore , she sets afaire face or preface vpon the matter , as attributing remission of sinnes to Gods mercy for Christ , which euery one must necessarily beleeue ( she could say no lesse , though in the vp-shot of the matter , she would haue men to beleeue nothing lesse ) but in the next place shee comes with a by-blow , and condemnes the confidence and assurance of faith , vnder the termes of boasting . And therefore prefixeth this title before the Chapter ; Contra inanem Haereticorum fiduciam : Against the vaine confidence of Heretickes : A notable packe of cunning , well beseeming the mysterie of iniquity . They doe not goe bluntly to worke , to beate downe-right that confidence and certaine assurance , which is in a true iustifying faith , but slily they wound it , as Ioab did Ab●er vnder the fift ribbe , as being in none but him , that vainely boasteth and braggeth of the assurance of his iustification . Indeede , if this assurance were nothing else but a vaine confidence and boasting , they say something . But while they ioyne this certainty and assurance of Faith with vaine boasting , they plainly discouer their masked hypocrisie , by mixing and confounding the pure gold of Faith , with mans drosse , as if they were both one , to be faithfully assured , and vainly confident . But this assurance , whatsoeuer it is , it must be in Heretickes , and Schismatickes , Catholickes must haue nothing to doe with it , as being a vaine confidence . Yet vaine as it is , they confesse it to be a great and vehement enemy to the Catholicke Church ; to wit , the Romane-Catholicke Church . In which Church , none must so certainly beleeue the remission of his sinnes , as to exclude all doubting ; especially in regard of his owne indisposition and infirmity , being fearfull of his owne grace : and no maruaile if such be full of fearfull doubtings , that build their saluation and iustification vpon their inherent grace . But the conclusion is peremptory , iust like the Serpent's in the third of Genesis , beginning smoothly , but ending roughly , like the Sotherne winde ; Yee shall not dye at all . So Trents conclusion is , that no man can know by the certainty of faith , whether he haue the grace of God , or no. Furthermore , the same Councell for the confirmation of the said Chapter , to vphold their tottering vncertainty of faith , hath planted three or foure Canons , full charged with Anathemaes . As Can. 12. Si quis dixerit , Fidem iustificantem nihil aliud esse , quam fiduciam diuinae misericordiae , peccata remittentis propter Christum ; vel eam fiduciam solam esse , qua iustificamur : anathema sit : If any man shall say , that iustifying Faith is nothing else , but a trust or confidence in the mercy of God , remitting finnes for Christ ; or that this confidence or trust is that onely , whereby we are iustified : let him bee accursed . Faith is then something else , than a trust or confidence in Gods mercy . What else ? namely a diffidence in Gods mercy . And Can. 13. Si quis dixerit , omni hominiad remissionem peccatorum assequendam necessarium esse , vt credat certò , & absque vlla haesitatione propriae infirmitatis & indispositionis , peccata sibi esse remissa ; anathema sit : If any shall say , that it is necessary for euery man , for the attainining the remission of sinnes , to beleeue certainly , and without any doubting of his owne infirmity and indisposition , that his sinnes are remitted : let him be accursed . Note here , another by-blow at the certainty of Faith , but seeming to bee laid vpon the shoulders of humane frailty and indisposition ; as if remission of sinnes depended vpon our owne strength and disposition . But I maruaile , why the Pontificians so much distrust their owne indisposition , about the certainty of iustification , when they so much dignifie their naturall disposition vnto iustification ; saue onely that ( for the loue of their worldly pompe , pleasure , and profit , one speciall proppe whereof is their vncertainty , causing the simple seduced people to rest wholly vpon their Priest , Pope , and Purgatory , as their last Sanctuary of their troubled soules ) they are not disposed to giue God the glory , and to seale to themselues the comfort of iustification by the certainty of Faith : which certainty of Faith they must needes extreamely hate , when to disgrace it , they are faine to disparage their owne strength and disposition , which otherwise they do so much deifie & adore . And as if mans disposition in the state of grace , being accompanied and assisted with grace , came short of that disposition which goes before grace ; and as if mans disposition were not as able to confirme him in grace , as to prepare him vnto grace . But wee will not enuie them their indisposition to the assurance of grace , no more than wee admire that grace of theirs , which can giue no solid comfort and assurance to the soule and conscience . But let vs heare what Trent further saith , Can. 14. Si quis dixerit , hominem á peccaetis absolui , ac iustificari ex eo , quod se absolui , ac iustificari certò credat : aut neminem verè esse iustificatum , nisi qui credat se esse iustificatum : & hac sola fide absolutionem , & iustificationem perfici , anathema sit : If any shall say , that a man is absolued , and iustified from sinnes , in that respect that hee certainly beleeueth hee is absolued and iustified : or that none is truely iustified , but hee that beleeueth he is iustified : and that absolution and iustification is perfected by this sole faith : let him be accursed . Note here , that the Councell of Trent differeth not one haires breadth , from denying faith it selfe to bee absolutely necessary to iustification ; as wee shall more plainly discouer her minde herein hereafter . And Can. 15. Si quis dixerit , hominem renatum & iustificatum , teneri ex fide ad credendum , se certò esse in numero praedestinatorum ; anathema sit : If any shall say , that a man regenerate and iustified , is bound by faith to beleeue , that hee is certainly in the number of the predestinate ; let him bee accursed . And to conclude , the 16. Canon is also annexed as a blade in this reede : Si quis magnum illud vsque in finem perseuerantiae donum se certò habiturum , absoluta & infallibili certitudine dixerit , nisihoc ex specialireuelatione didicerit ; anathema sit : If any shall say , by an absolute and infallible certainty , that he shall certainly haue that great gift of perseuerance vnto the end , except he shall know this by speciall reuelation ; let him be accursed . Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse , as wee finde it ingrossed in the Councell of Trent : For the further vnfolding whereof , let vs consult the authenticke Commentaries of the Councell . But first , obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty ; and that partly , for the reasons formerly alledged in the beginning of this Chapter : but principally doe they impugne this bulwarke of the Certainty of faith , because it is a maine opposite to all their humane inuentions , wherewith , as so many ragges , they haue patched vp their meritorious Capuchin-garment of iustification . As the learned Chemnitius hath well obserued in his Examen vpon this point , saying : Nec sanè nullae sunt cansae , &c. Nor is it without cause ( saith hee ) that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty : for they well perceiue , that the whole negotiation of Pontifician Merchandize , is sustained by this meanes . For the conscience , seeking some certaine and firme consolation , when it heares that faith it selfe , euen when it apprehendeth Christ the Mediator , ought to doubt of the remission of sinnes , it begins to deuise a masse of inuentions , as vowes , pilgrimages , inuocations of Saints , Pardons , Dispensations , Croisadoes , Buls , Masses , and a thousand such like , being all but vntempered mortar , to build their Castle of Vncertainty in the Ayre . The conscience in this case , being like the vncleane spirit in the Gospell , which seeking rest , and finding none in the wauering Vncertainty of Pontifician faith , taketh vnto himselfe seuen other spirits worse than himselfe , and so the conscience becomes more vncleane , more vnsettled than it was before . Now in the further laying open of this mysterie of Vncertainty , if wee should follow the infinite perplexities and windings , which we find in their most authenticke Commentaries vpon this point , we should tread an endlesse Maze , as tracing them in their vncertainties . Vega writes a large Commentary vpon the forecited ninth Chapter of this Councell of Trent . And Soto spends foure large Chapters vpon it . No maruaile to see men wander wide in a wildernesse of vncertainty . But wee will deale with them , as the Prophet saith concerning the wilde Asse . A wilds Asse vsed to the wildernesse , that snuffeth vp the winde at her pleasure , in her occasion who can turne her away ? All they that seeke her , will not weary themselues , in her moneth they shall finde her . So these Pontificians , wandring in the wilde disconsolate desert of doubtfulnesse and distrust , snuffing vp the winde of vaine opinions at their pleasure , cannot bee auerted from their aberrations ; and for a man to pursue them by the foote , were to weary himselfe : hee shall easily finde them out in their moneth , when and where they disburthen themselues of the fruit they trauailed withall . We will therefore onely touch those weighty reasons , which they bring for the establishing of their vncertainty . Soto hath reserued and marshalled this point of Vncertainty , together with the arguments of it , in the latter end of his third and last booke de natura & gratia , as being his Romane Triarij , to helpe at a dead lift . And indeede , the maine doctrine of iustification , hath such an inseparable relation to this point of Certainty , as this being denied and remoued , the whole doctrine of Faith falleth to ground . And therefore comming to this point , we may well apply the Prouerbe , Ad Triarios iam res redijt : The matter comes now to be tryed by the Triarij , in whom resided the maine shocke , dint , and vpshot of the battaile . As Soto saith , Sentio ego pro mea exiguitate ingenij , &c. I am of opinion , according to the slendernesse of my capacity , that if there were no other argument , that wee are not iustified by faith alone , than that hence it would follow , that a man is certaine he is in the state of grace ; wee should for this onely cause deny iustification by sole faith : such is the euidence ( saith he ) that faith makes no man certaine of his saluation . Et tamen aduersarij , &c. And yet the aduersaries ( saith hee ) by their peruerse argumentation , doe euen hence especially reason and conclude , that we are iustified by faith alone , because otherwise no man were sure of his iustification : for such a strong euidence do they take it , that euery one ought to be certaine of his saluation . Thus Soto . And on the other side Luthersaith : Etiamsi nihil praeterea peccaetum fuisset in doctrina Ponteficia , &c. Although there had beene no other fault in the Pontifician doctrine , than that they taught , that we ought to stagger and wauer , mis-deeming and doubting of the remission of sinnes , of grace , and our saluation ; yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church . So he . The case therefore standing thus , betweene Certainty and Vncertainty , in the matter of saluation , that thereupon depends the winning and losing of the field : it concernes both sides to bee no lesse sollicitous of the well managing of their forces , if not much more than the ancient Romanes , and their opposite enemies the Albanians : when both sides resolued and concluded to pawne their perpetuall liberty and state to each other , vpon the successe of one conflict betweene three twin-brethren , called Horatij , on the one side , and other three twin-brethren , called Curatij , on the other . First therefore let vs take a view of the state and strength of the Pontifician party . To omit their many distributions of certitude , as eyther in regard of the obiect , or of the subiect , or some diuine , some morall , &c. wherein both Soto and Vega doe infinitely confound themselues : take wee notice first in generall , what kinde of certitude they admit and allow of , and what they reiect and disallow . The certitudes or certainties which they allow of , are these : First , a certitude of Catholicke Faith ; to wit , a generall Faith concerning the truth of all things reuealed in the Word of God , &c. which certitude they call a firme and certaine assent ( though obscure ) to the generall truth of Gods Word . And this they call the certitude , in regard of the obiect , the assent whereof cannot be deceiued : So that they confesse a certaine generall certainty . And this is suitable and proportionable to that kinde of Faith which they hold ; namely , a generall Faith. So that their generall certainty stands vpon very good reason ; for how can their certainty be any other , but generall , when their faith is no other but generall ? for as he said , As the man is , so is his strength : So , as the faith is , such is the strength of it . Certitude therefore being the property of faith ( as wee shall shew hereafter ) then faith being generall , the certitude thereof can be no other than generall . Secondly , they doe also seeme to admit of a certaine particular certainty of faith , but with such limitation , as they make it to bee a most vncertaine certainty , such as may be either true or false . To this purpose , Vega defining certainty to be a certain assent , void of all doubting , whose proper obiect is truth ; hereupon he thus inferreth : Itaque licet certi nequeant propriè dici de sua gratia , nisi qui se certò & verè credunt esse in gratia : tamen certò assentiri se esse in gratia omnes illas & possumus , & debemus asserere , qui absque vila cunctatione & trepidatione id sibi de se persuadent , siue verè hoc sentiant , siue falsò : Therefore ( saith hee ) though none can properly be said to be certaine of their grace , but those that certainly and truly beleeue that they are in the state of grace : yet we may and ought to affirme , that all they doe certainely assent they are in the state of grace , who without all doubt or feare doe perswade themselues hereof , whether their opinion herein be true or false . Et non nunquam &c. And oft times ( saith hee ) Philosophers and Diuines doe so abuse these termes , as that they affirme , that all that haue a certaine assent of any thing , are absolutely and simply perswaded thereof . Quamobrem , &c. Wherefore the Fathers ( to wit , of Trent ) in this ninth Chapter , doubted not to say , that Heretickes and Schismatickes doe boast of the certainty of the remission of their sins , when notwithstanding they certainely knew , that that certainety was rather a most vaine perswasion of their Iustification . And so Vega concludes : Neque dubium , quin latinè possimus dicere , apud Haereticos nostrae tempestatis non esse suae gratiae opinionem , sed certitudinem : Nor do we doubt , but that we may say in plaine termes , that the Heritiques of our time haue not an opinion of their grace or iustification , but a certainety . Note here ( iudicious Reader ) that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith , namely , such as may bee eyther true or false . They might better haue said iust nothing : sauing that they cautelously put this clause by way of preuention , that if a particular certainty of Faith bee neuer so manifestly proued , yet it may proue at hap-hazzard , eyther true or false . And this Vega would demonstrate by a distinction , saying , There is a two-fold certainty : Per se , or Quoad nos : Eyther a certainty in regard of the truth it selfe beleeued , or in respect of our apprehension , which may be deceiued ; according to the Councels own Text. In a word , in his fift Chapter following , hee sets downe foure limitations of certainety , that are extra controuersiam , without all controuersie , allowed of the Pontificians . First , that euery man may haue a knowledge of his iustification by diuine reuelation , and that this hath been truly reuealed to some holy men , although but to few , and them Gods greatest familiars , as the blessed Virgin , and the Apostles . Secondly , it is certaine , that all righteous men may by some certaine signes , and probable arguments , or tokens and coniectures , attaine to a probable notice and opinion , or ( as they call it ) a coniecturall certitude of their iustification . Thirdly ( saith he ) it is certaine , that no mortall man , without diuine reuelation , can attaine in this life to the certainety of euidence of his iustification . Fourthly , it is also certaine , that no man can , without diuine reuelation , certainely know anothers iustification , vnlesse haply when he shall haue baptized a childe . To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke : the title whereof is , Possunt viri spirituales certitudinem assequi de sua gratia : Spirituall men may attaine a certainty of their grace and iustification . By spirituall men , he vnderstandeth those that liue in a state of perfection , as they terme it . Yet this certainety is so rarely found among such , as ( after much adoe , and wauering this way and that way , Vega being vncertaine what to thinke of this certainety ) at length hee is resolued vpon the point , and giues vs a rare instance of Saint Anthony , whose birth of faithull and religious Parents , whose Christian and holy education , whose firme faith in beleeuing all which the Church of Rome beleeueth , whose care not to offend , but to please God in all things , whose voluntary pouerty , whose inoffensiue and innocent life , full of charity , whose humility , whose dayly comming to Masse , and frequent Shrifts , whose watchings and fastings , and other infinit deuotions , induced Vega to thinke , that this certainty of saluation may haply bee found in some spirituall men . But hee must bee a St. Anthony at the least , who is possest with this certainety . So few receiue this gift , as Christ said of continency . No , not Martyrs themselues , saith Vega , Chapter 43. His words are , Neque adduci possum , vt credam aliquem Martyrem aut habuisse , aut habere potuisse certitudinem de sua iustificatione , &c. Nor can I bee induced to beleeue ( saith hee ) that any Martyr eyther had , or could haue the certainety of iustification , vnlesse God reuealed it vnto him , as also their perseuerance , and crowne of blessednesse layd vp for them ; that so they might the more cheerefully and couragiously persist in their confession . With these limitations doe the Pontificians confine their allowance of the certainty of Iustification : First , it is only generall , not speciall or particular . Secondly , if particular there be any , they say it may be true or false . Thirdly , this speciall certainty is giuen to none , but by speciall reuelation , and that to some speciall choyce persons ; as the blessed Virgin , and the Apostles . Fourthly , iust men may haue some coniectural signes , and probable opinions of their iustification . Fifthly , if any had this speciall certainty , then certainly St. Anthony ; a priueledge , which not euen the holy and faithfull Martyrs are capable off , without speciall reuelation , saith Vega. His reason is , because euen Heretickes may be Martyrs , and constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification . Against which , we oppose the truth of Catholick doctrine concerning the certainety of Faith. First , to their first limitation we oppose , That the certainty of Faith is not generall , but particular and speciall . Secondly , to the second , that this certainty cannot be false , but alwayes infallibly true : and that not onely in regard of the truth of Gods word in generall , which certainty may be in dogmaticall and historicall Faith , but also of Gods speciall promises in Christ , which it is the property of sauing faith certainely to apply and appropriate to the beleeuer , that vndoubtedly they belong to him in particular . Thirdly , to the third , that neyther this certainety is simply and only a speciall diuine reuelation , nor peculiar onely to a few , but it is the proper vertue of sauing and iustifying Faith , and is in euery true beleeuer , in whom true sauing faith is found . Fourthly , to the fourth , that this certainety in euery man iustified , is no coniecturall matter , gathered by probable signes , but a certaine , cleare , firme euidence of Faith. Fiftly , to the fift , As for St. Anthony , much might his priueledge be , as hauing the Patronage of Pigs , & Cattel , which the Priests do solemnly on St. Anthonies day blesse in his name , and so they are free from all diseases and disasters all the yeare after : and therefore the Pigges Masters or Dames are very Hogs , if they requite not the Priests paines with the best Pigge . But for all St. Anthonies workes of deuotion , if they had beene of a far higher and holier nature , they make but little for this euidence of certainety , but rather the contrary . For the more a man confides in his good workes , the more vnsettled he is in the certainety of iustification . And for Martyrs , I meane Christs Martyrs if they haue not this certainty , then none euer had it . As for Heretickes , they cannot dye for Christ , while they dye in the quarrell of their Heresie . Thus we haue the state of the question on both sides . As for Veg's fourth allegation in his fifth Chapter forementioned , That no man can certainely know , but by speciall reuelation , whether another man be iustified or no , this is impertinent to the present purpose , and so we leaue it extra controuersiam . But display wee our forces now in the open field , and try we our cause by the dint of truth . First , that the Pontificians should so stiffly stand for their vncertainty of Faith , they haue great reason , in regard it is the strongest supporter ( vncertaine as it is ) of the Tower of Babell , as we touched before . It is the troubled Sea , where Romes Peter-men finde the best fishing . As the Iewes said of Christ , ●f we let him thus alone , all the world will goe after him , and the Romanes will come and take away our kingdome : so the Romane Pontificians may say , If we should allow of certainty of Faith , all the people would forsake vs , and wee should lose our Kingdome . What would become then of the merchandise of soules , of Purgatory-Masses , and Dirges , and Trentals , so rich a trade in Romes Court , if the People might purchase saluation by faith , yea , and rest assured of it , without any dependance of humane inuentions ? But let vs examine the former limitations of Pontifician certainty apart . First , they admit only of a generall certainty , but no particular . And reason good : for ( as wee said ) their Faith is onely generall . And this their certainty they place in the vnderstanding , as they do also their faith . The obiect of this certainty , is the generall truth of Gods Word . So that this is such a certainty , as the very Diuels and damned may haue : for they beleeue and tremble . Why ? but because they are certainly perswaded of the truth of Gods Word . And as the Pontifician faith is common with the wicked : so also their certainty , which is the fruite of such faith . Secondly , in that they say , that certainty may bee true or false , according to the disposition of him in whom it is ; this is absurd . For , how can a thing be certaine , & yet false , vnlesse it be certainly false , or a false certainety ? Certainety and falshood are incompatible , and meerely opposite . Indeede it is one thing to bee certaine , another to seeme certaine , which seeming certainty is nothing else but opinion . Thirdly , that they deny certainty of faith in iustification , but by speciall reuelation ; this agreeth with their maine doctrine of faith , which indeed hath no other certainty in it , than such as is in the reprobate : and whereas they restraine their speciall reuelation to some few , this shewes the iniquity of Pontificians , in making a Monopoly of Gods grace , and indeede a meere nullity of sauing Faith. Fourthly , their probable coniectures of their iustification , are altogether abhorrent from the nature of Faith in Christ , and meere illusions . Such probabilities are impossibilities of saluation . But it is a good reason for the Pontificians , why they should deny certainty of Faith , if the best certainty be onely coniecturall probability . Fiftly , say they , only spirituall men , liuing in the state of perfection , ( as deuout St. Anthony ) may haue a certainety of saluation , built vpon his good life . This is another strong reason , why Pontificians exclude certainty of Faith of saluation , seeing it is rather grounded vpon good workes . To these they adde two other reasons , why no man can be certaine of his iustification , because ( say they ) * no man by the euidence of faith , can bee certaine of his predestination : For , indeede if a man cannot by faith be certaine of his predestination , he cannot bee certaine of his iustification . The reason is good . Lastly , say they , a man cannot be certaine of his iustification , that is not certaine of his perseuerance in grace to the end . But no man ( say they ) can be sure of perseuerance : Therefore no man can bee sure of his saluation . These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent . Thus haue we in generall , as it were in a light velitation or skirmish , spent a small volley vpon the Pontifician forces , which march against certainety of faith . Come wee now to ioyne the maine battaile ; wherein wee will obserue this order of sight : first , wee will shew the weakenesse of those arguments they bring for their vncertainety : secondly , we will make good , and fortifie those arguments , authorities , and reasons , wherewith the Catholike truth of the certainty of faith , is maintained and confirmed . First , for the Pontifician reasons and allegations for their vncertainty of faith , wee finde sundry of them set downe in the history of the Councell of Trent , together with the answers vnto them , forced from the Canuase of the opposite parties : some holding , that the opinion of certainety of grace was an intolerable arrogancy : others , that that certainty in its kinde was meritorious . The first of these were for the most part Dominicans , grounding their opinion of vncertainty vpon the authority of Thomas Aquinas , Bonauenture , and the Schoole-men . Also vpon reason , saying , That God would not make man certain of grace , lest swelling with pride , and opinion of himselfe , he should dispise others ; as knowing himselfe to bee righteous , and others notorious sinners . Also , that Christians would grow sleepy , sloathfull , and carelesse of good workes . In which respect incertitude of grace was profitable , yea meritorious . For perturbation , or trouble of minde , is that which at first afflicts men ; but to those that haue learned to beare it , it becomes at length meritorious . Besides , they cite places of holy Scripture ; as out of Salomon , That man knowes not whether hee be worthy of hatred or loue : out of the Booke of Wisedome , That a man must neuer be free from feare of sinne , that it is pardoned : out of the Apostle , That wee must worke out our saluation with feare and trembling : and that St. Paul professeth of himselfe , that though his conscience did not accuse him , yet he was not therfore iustified . These reasons and testimonies , besides many others ( saith the History ) did chiefly Seripandus , Vega , and Soto alledge and amplifie out of the Fathers . On the other side ( saith the History ) Catarinus with Marinarus , did out of the same Fathers alledge places to the contrary , that it might appeare , that the Fathers , as they saw occasion , did attemper their Sermons to the present occasions ; sometimes to animate the doubtfull and deiected , sometimes to represse the presumptuous , still submitting themselues to the authority of the Word of God. They said ( to wit , Catarinus and Marinarus ) that as often as Christ is obserued in the Gospell to forgiue sins , so often he said , Be of good comfort , thy sinnes are forgiuen thee . And that it seemed absurd , that Christ would minister to any man occasion of presumption or pride , or to depriue all of that , which might be matter of profit or merit . Also , that the Scripture bound vs to giue thankes to God for our iustification , which vnlesse we be sure we haue receiued , with what face ( yea with what affection ) shall we giue thankes ? Sith it is folly to acknowledge a benefit , which thou knowest not , whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety , when he would haue the Corinthians sensible , that Christ is in them , vnlesse they be reprobates ; and when he saith , that therefore wee haue receiued the spirit of God , that by him wee might vnderstand , what is giuen vs of God. And againe more plainely , That the holy spirit doth beare witnesse to our spirit , that wee are the Sonnes of God. And that it is also a part of great impudency , to accuse those of presumption , that beleeue the holy Ghost speaking vnto them . Ambrose affirming , that the holy spirit doth neuer speake vnto vs , but withall it makes knowne vnto vs , that it is himselfe that speaketh . And Christ saith in Iohn , That the world cannot receiue the holy Spirit , because it neyther seeth nor knoweth him ; but his Disciples should know , that hee should be and abide in them . Whence ( saith the History ) Catarinus did very wittily conclude , that that man dreamed , who affirmed that grace was voluntarily receiued , and yet that a man knew not whether he hath it or no : as if to the receiuing of a thing by a voluntary motion of the minde , it were not necessary , that he which receiues it of his owne accord , should know , that both the thing is giuen vnto him , and that hee truely receiueth it , and being receiued , possesseth it . The History further saith : the weight of these reasons forced those , which before accused this opinion of rashnesse , first to giue place , and then thus farre to yeeld , that although for the most part a man cannot haue assurance in this point , yet he may seeme at least to haue some coniecture . They also denied not certainty to Martyrs , nor to the newly Baptized , and to others being assured by speciall Reuelation : and that which at first they called coniecture , they were afterwards brought to call morall faith . Yea Vega himselfe , who in the beginning admitted onely of probability , yeelding to the waight of reasons , began to fauour certainty ; but lest he might seeme to approach too neare the opinion of the Lutherans , hee did professe onely so great certainty , as might exclude all doubting , and could not deceiue : but hee would not acknowledge it for the Christian faith , but onely humane and experimentall . And declaring his opinion by a similitude : As ( quoth he ) he that hath heate , is certaine that he hath it , and he were voyde of sense , if he should doubt of it : So he that hath grace in himselfe , doth feele it , nor can he doubt , but that hee feeleth it ; but in the sense and apprehension of his soule , not by diuine reuelation . But the other Patrons of certainty , being compelled of the aduersaries , to set downe their meaning in expresse and plaine termes , whether they beleeued , that man might haue certainty of grace , or whether they thought a man bound to beleeue it , and whether that faith were diuine or humane : at length they professed , seeing that faith was giuen by the testimony of the holy Ghost , that it could not be left to mans liberty , and seeing euery man is bound to beleeue diuine reuelations , that that faith was no otherwise to be called , than diuine . And when they seemed to bee pressed with the straits of the Dilemma , which was obiected ; to wit , that that faith was either equall to the Catholicke faith , or vnequall ; if it bee not equall , then it excluded not all doubtfulnesse ; if equall , then that a righteous man ought as firmely to beleeue hee is iustified , as the very Articles of his Creede . Catarinus answered , that this faith was diuine , and as certaine excluding all doubtfulnesse , as the Catholicke faith it selfe ; but yet that it is not the very Catholicke faith . For that faith , which euerie man giueth to diuine reuelations made vnto him , is also diuine , and excludeth all doubt : but when the Church receiueth these reuelations , then that faith becomes vniuersall and Catholicke ; yet in regard of certainty and freedome from doubting , euery mans priuate faith is no way inferiour vnto it , but that the Catholicke faith exceedes this onely in the vniuersality . Thus all the Prophets had first a priuate faith concerning all things reuealed vnto them of God , then after that , they were receiued of the Church , they had the Catholicke faith of the same things . This opinion ( saith the History ) at the first sight , seemed hard euen to the sauourers of Catarinus ; to wit , all the Carmelites , whose Doctor Iohn Bacon did maintaine it ; as also to the Bishops of Senogalia , Wigornia , and Salpia , to whom at first that degree of faith seemed to bee precipitious and perilous ; but afterwards hauing diligently weighed & examined the force of the reasons , it was approued with an admirable consent of the most approued of the Bishops : but Soto crying out , that it was too fauourable to the Lutherans ; others againe affirming , that Luther was not to be condemned , if he had said , that this faith doth follow after iustification : but condemned , for saying it is the iustifying faith . And as for the reasons brought on the contrary part , they answer , that wee ought not to giue heede to the iudgements of the * Schoolemen , seeing they take the grounds of their opinion from Philosophicall reasons : sith humane Philosophy may iudge amisse of diuine instinct . Againe , that Salomons authority makes not for this purpose . Hee that would draw these words [ No man knoweth whether hee bee worthy of loue or hatred ] to this purpose , then hee should conclude hence , that euery most wicked sinner continuing in his sins , should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this purpose ; and that there is a fallacy in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie sinne already remitted ( as it is in the vulgar translation ) but the expiation and propitiation for sinne ; and the words of the wise man doe admonish the sinner , not to heape vp sinne vpon too much confidence of obtaining pardon , and not of pardon already obtained . Nor must we ground an Article of faith vpon an error of a Translator . ( Such was the iudgement in those times concerning the vulgar edition , of those that had made it authenticall , which is easie to be obserued by the * bookes set forth by those , which were present at the decree of the approbation . ) Also that the phrase of the Apostle ( worke out with feare and trembling ) is an Hebraisme , which doth not inforce a doubtfulnesse , but reuerence , or godly feare ; for as much as euen seruants doe exhibite feare aud trembling to their Masters , with whom they are deare and gracious . Finally , that the place of Saint Paul made for them , if it bee taken for iustification . For that hee saith , he is guilty of no defect , and yet that he is not therefore iustified ; a man may easily inferre , that hee was iustified another way , which confirmeth certainty . But the true meaning of the words is , that St. Paul speaking of defect in his function of preaching the Gospell , doth affirme , that his conscience doth not accuse him of any omission ; nor is hee therefore so confident , as that hee dare say , that hee hath performed all the parts of his office , but commits the whole iudgement to God. And so the History concludes thus : Hee that hath not looked into the opposite writings of those , that were present at these disputations , and which the authors themselues were carefull to commit to print vpon this argument ; would scarce beleeue , how many things were discussed about this Article , and with what ardency , not onely of the Diuines , but also of all the Bishops , who were perswaded that their opinion was right , & that they had hit vpon the truth : So that the Cardinall of St. Crosse , saw that many had more neede of a bridle than of spurres ; and by frequent digressions from the purpose , and passages to other questions , he often would expresse his desire of putting an end to this controuersie . It was twice propounded in the Synod of the Prelates , to relinquish altogether this question , as being ambiguous , long , and tedious : yet affection bearing sway , they fell backe vpon it againe . Thus farre the History ; which though somewhat long , yet I hope the Reader will not thinke it more tedious in the reading of it , than I haue done in the inserting of it : which I haue the rather done , that it might the more appear , how , this point of certainty ( hauing on the one side euidence of truth to confirme it , and on the other , humane wit and affection to oppugne it ) did puzzle and perplexe the whole Synod , and fill them full of vncertainties . Wee see those reasons and authorities alledged by the aduerse faction , who were for vncertainty , very acutely and pregnantly answered by * Catarinus , and those with him . Also whereas they catched here and there at some passages of the Fathers , seeming to fauour their doctrine of vncertainty : it is well noted by the History , that the Fathers might sometimes by accommodating their exhortations to the people , as the occasion required , represse the insolency of such as were presumptuous , and vainly confident in the assurance of their saluation , howsoeuer they continued in sinne : whereas the Fathers in their maine discourses of faith , speake most clearely in the confirmation of the certainty of iustification , as we shall see hereafter . Come wee now to Vega's incounters with the certainty of faith : he takes great paines to beate the ayre , what with answering , what with vrging arguments for his Pontifician Goddesse Vncertainty , now an Article of Romes faith . Hee vndertakes , according to his rare dexterity , to answer all opposites , and to expound or moderate the meaning of such authorities , as are alledged out of the Scriptures or Fathers ; making them by some pretty quaint distinction , to speake iust as him listeth . The first place he bringeth for his vncertainty , is out of Iob 9. 20. If I iustifie my selfe , mine owne mouth shall condemne mee ; if I say , I am perfect , it shall also proue me peruerse . Vega makes much adoe about this place , fending and prouing : but the very sight of the Text is sufficient to confute his folly , in applying it to his vncertainty of iustification , when as this place doth giue such a deadly wound to their iustification it selfe by their inherent righteousnesse , which holy Iob here vtterly disclaimeth . But doth Iob here vtter one syllable of the vncertainty of his faith , in God his Sauiour and Redeemer ? Nay , doth he not protest the contrary ? Though he slay mee , yet will I trust in him . And vers . 18. Behold , now I haue ordered my cause , I know that I shall be iustified . Who is he that will pleade with mee ? What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God ? So that I maruaile Vega would at all meddle with the example of Iob , who throughout his booke is such a cleare mirrour of a true beleeuer , whose faith is fortified with all confidence and assurance : sauing that hee can easily impute Iobs certainty to a speciall reuelation , and not to the property of faith . But let not Vega with his iugling , by casting a false myst , think so easily to eclipse the clear beames of truth . With the like successe he is tampering with Dauid and Salomon . He alledgeth that of Dauid , Who can vnderstand his errors ? Hereupon he inferreth , if a man doe not know his sins , how can he be sure of his iustification ? To this allegation , we neede vse no other answer , but Bernards exposition , which Vega himselfe both obiecteth , and takes vpon him to answer , that these words of Dauid are vnderstood onely of veniall sinnes , not of mortall . This Vega confessing to be verisimile ; very probable , and likely to be true : yet answereth , that seeing mortall sinnes are more truely and properly sinnes , and do more defile the soule , than veniall sinnes , why should these words bee restrained onely to veniall sinnes ? I will not now enter into a discussion of veniall and mortall sinnes , a distinction most grosly and impiously abused by the Pontificians : but this I say , that according to the iudgement of Pontificians of veniall sinnes , they must needes confesse , that these words Dauid must bee meant onely of veniall sinnes : that is , such as the Pontificians call veniall . The very word in the vulgar Latine will beare no other sense , Delicta , which signifieth slippes , or errors , or certaine defects , and omissions , such as the Pontificians ranke amongst their veniall sinnes . But this place of Dauid makes nothing at all against certainty of faith . For what if a man , yea the holiest man , if Dauid doe not know his sinnes , his slippes , and errors ? yet while he complaines hereof , and confesseth them in generall vnto God , praying , O cleanse thou me from my secret faults : what hindreth , but that God cleansing him from all his faults , should seale vnto him the certainty of the remission of all his sins , apprehended by a liuely faith ? As Dauid saith in the 32. Psalme , Blessed is he whose transgression is forgiuen , and whose sinne is couered , &c. But how shall a man come to be certaine of this his blessednesse ? Dauid instanceth it in himselfe , vers . 5. I acknowledged my sinne vnto thee , and mine iniquity haue I not hid : I said , I will confesse my transgressions vnto the Lord , and thou forgauest the iniquity of my sinne . How did Dauid know that God had forgiuen his sinnes , seeing he saith peremptorily , Thou forgauest the iniquity of my sinne ? Did not Dauid know this by the certainty of faith ? Vega , I know , hath his answer at his fingers ends , and will say , that Dauid came to know this eyther by speciall diuine reuelation , or else by Nathans pronouncing Dauids absolution , saying , The Lord hath put away thy sinne . Yea , but Dauid tels vs in the next words , that this was not his case alone , but it was common to euery godly man in particular : For this ( saith Dauid ) shall euery one that is godly pray vnto thee , in a time when thou mayst be found . that is , Euery godly man should haue the like comfortable successe vpon his repentance , as Dauid had , and say with confidence , as Dauid did , Thou forgauest the transgression of my sinne . But Vega , suspecting the strength , of the Father's authority , he addes thereto the Sonnes ; to wit , Salomons , Pro. 20. 9. Who can say , I haue made my heart cleane , I am pure from my sin ? Quis , Who ? That is , few or none , saith Vega ; sith interrogations in Scripture , and in the Fathers , are commonly taken for negations . And he produceth Hieromes exposition , vpon the second of Ioel , Who knoweth , if God will repent , and pardon ? Quod ait , Quis ? &c. That he saith , Who ? it is to be thought eyther impossible , or very hard . For Salomons saying , Who can say , I haue made my heart cleane ? True : who can say it ? yea I challenge all the Pontificians in the world : which of them , for all his satisfactory merits , can assure himselfe , that he hath made his heart cleane ? Vega shall not neede to seeke out authorities to proue , that by Who , is meant none , or scarce any . For wee will easily grant to Vega , that neuer a Pontifician of them all , not one , can say , and that truely , and with assurance of his owne conscience , that hee hath made his heart cleane . But Vega ( as it seemeth ) distrusting the former euidences , as not clear and certaine enough to confirme his vncertainty ; he addes an impregnable argument , saying , Si hoc non sufficiat testimonium , &c. If this testimonie be not sufficient , certainely that which Salomon writes in his Ecclesiastes , should satisfie all men . What is that ? Eccles. 9. 1. Sunt iustiatque sapientes , & operaeorum in manu Dei : & tamen nescit homo , vtrum amore an odio dignus sit ; sed omnia in futurum seruantur incerta , eò quod vniuersa eueniant iusto , & impio , &c. So runnes the vulgar Latine : that is , There are righteous and wise men , and their workes are in the hands of God : and yet man knoweth not , whether he be worthy of loue or hatred ; but all things for the time to come are kept vncertaine , seeing that all things come alike to the iust , and to the wicked , &c. First , concerning this place , which Vega brings to satisfie all men , any reasonable man would haue thought Vega himselfe had been satisfied with the pregnant answer of Catarinus , and others in the Councell , to this very place . Wel ; but let vs see further the vanitie of Vega's argument gathered from this place . First , we must know , that here ( as elsewhere in infinite places ) the vulgar Latine swarueth extremely and senslesly from the originall . The originall goes thus word for word , No man knoweth eyther loue or hatred , by all that is before them ; as our last English Translation ( the most exact of all other ) hath rendred it . So that the sense is cleare , That no man by these outward things , which are before vs , or in our sight , can know eyther the loue or hatred of God towards him : and the reason is added , All things come alike to all , and there is one euent to the righteous , and to the wicked , &c. But whereas the vulgar Latine saith , All things for the time to come are kept vncertaine : first , there is no such thing in the originall : and besides , to straine these words to Vega's sense , or the * Councell of Trents , to proue the vncertainty of mans saluation , is to wring blood from them , and to turne a mans inside outward , as if the certainty of saluation depended vpon the vncertainty of outward worldly things , as pouerty , and riches , health , and sicknesse , prosperity , and aduersity ; which come alike to all men , righteous and wicked , yea Heathen and Christians : yea , and if Vega's sense stood good , then it should follow ( as we alledged before out of the History ) that the most wicked men , liuing and continuing , and obstinately persisting in sinne , and impenitency , should not know whether they were worthy of Gods hatred or no ; whereas euen the most ignorant Heathen hath an accusing and condemning conscience within him , that tels him hee is worthy of the hatred , and not of the loue of God. So that Vega , for all his winding wit , and wrangling about this place , doth but laterem lauare , spend his labour in vaine , thinking to winne credit and authority to his vncertainty from this place of Salomon . As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes , where he saith , That the wicked flye , when no man pursueth : but the righteous are bold as a Lyon : If the righteous ( and none are righteous , but those that be iustified ) be as bold as a Lyon , then certainely they are not appalled with feares and doubts , and the vncertainety of their estate : for that were with the wicked to flye , when none pursueth , beeing affraid at the very shadow of their guilty conscience . Vega runnes on in his Vncertainty ; he fights as one that beateth the ayre ( to vse that phrase of the Apostle : ) and in his eleuenth Chapter of the same Booke , hee heapeth vp sundry testimonies : first , out of Daniel 4. 27. Peccata tua el●emosynis redime , & iniquitates tuas misericordijs pauperum ; for sitan ignoscet delictis tuis : So runnes the vulgar Latine . But the Originall runnes thus : Breake off thy sins by righteousnesse , and thine iniquities by shewing mercy to the poore : * if it may bee a lengthening of thy tranquility . But we need not in this place quarrell the vulgar Latine : that is , Redeeme thy sinnes by almes , and thine iniquities by mercy to the poore : perhaps God will pardon thy sinnes . What makes all this for Vega's vncertainty of Faith ? For it is not required that the certainty of Faith should extend to the certaine discouery of anothers iustification : suffice it , that true Faith doth assure a mans selfe of his owne iustification . But Daniel there speaks not of any vncertainety of remission of sinnes in him ▪ that hath it , but in a wicked man , that as yet hath it not . Again , by redeeming of a mans sins by Almes , is not meant a meritorious expiation of sinne by satisfaction to God , but this redeeming may bee vnderstood of making restitution to the wronged , which is a testimony of Repentance , as we see in the example of Zacheus . Or this redeeming might bee in regard of preuenting temporall iudgements . Ahab , vpon his hypocriticall humiliation , obtained a repriuall of Gods sentence against him , though not an absolute discharge . So propitious is God to the true humiliation of a faithfull man , when not euen the painted image of piety goes vnrewarded . The like place he produceth out of Ioel 2. 14. Quis scit , si conuertatur , & ignoscat , &c. Who knoweth , whether he will returne and repent , and leaue a blessing behinde him ? The like also out of Ionah 3. 9. Who knoweth , if God will returne and repent , and turne away from his fierce anger , that we perish not ? Both these places are of one nature with that of Daniel ; being vnderstood of temporall punishments , and that threatned to others , nothing concerning the certainty of Faith in the remission of a mans owne sinnes . Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon , Repent of this thy wickednesse , and pray God , if perhaps the thought of thine heart may be forgiuen thee . Peter speakes not of the vncertainty of his owne Faith in the remission of his own sins : but of that wicked Symon . Peter knew that Repentance and Prayer to God was a speciall meanes to procure pardon of sinnes ; and therefore exhorts Symon to repent and pray : yet withall Peter knew , that not euery repentance obtaineth pardon at Gods hands , no more than that of Iudas , or that of Esau , who for all his teares was reiected . But let vs heare Vega's iudgement vpon this place : Cur Prophetae isti , & Petrus , qui constantissimè praedicabant Deum misericordem esse , & valdè praestabilem super hominum malitijs , istis haesitationis notis vtebantur , nisi vt docerent , non leuiter oportere credere nos esse iustificatos , neque statim ad qualemcunque poenitentiam debere nobis-metipsis promittere remissionem peccatorum ? that is : Why did those Prophets , and Peter ( who most constantly preached that God is mercifull , and very ready to forgiue the sinnes of men ) vse these notes of hesitation or doubting , but to teach vs that we should not lightly beleeue that wee are iustified , nor presently vpon any kinde of Repentance , that we ought to promise to our selues pardon of our sinnes ? Thus farre Vega's inference is pretty tolerable , referring his vncertainty of the pardon of sinnes , to any sleight or ouerly Repentance . Herein hee jumps with that , which wee said euen now , of Iudas and Esau's repentance . And besides , faith of iustification is not a light beleefe . But shall we heare Vega expresse his minde cleerely and ingenuously , without any ambiguity ? He addeth : Mihi quidem ( vt ingenuè dicam , quod sentio ) sic olim locuti Prophetae isti , videntur , vt iam tum deterrerent iust●s ab ista certitudine remissionis suorum peccatorum ( quam quidam his temporibus iustificatis omnibus perswadere moliti sunt ) & ea forma loquentes , arma nobis subministrasse videntur , quibus omnes hos , vt fic dicam , certitudinarios reuinceremus : that is , It seemeth to me ( that I may ingenuously speake , what I thinke ) those Prophets did heretofore speake thus , that they might then skare righteous men from that certainety of the remission of their sins ( which certainty , certaine in these times haue laboured to perswade all those that are iustified of ) and speaking in that forme , they seeme to conuey weapons into our hands , whereby wee should vanquish all these certitudinaries ( as I may so say ) or patronizers of the certainty of faith . Now well-fare Vega yet , for his candid ingenuity , that he vtters his minde plainely as he thinkes . How is it possible else , that euer we should haue discouered the corruption of his heart in this point : as first , to make no difference betweene the righteous and the wicked ; and to draw an argument from the example of wicked men , as Nabuchadnezzar , Symon Magus , and such like , that because their repentance was doubtfull , and so consequently the pardon of their sinnes ; that therefore the righteous and godly men should be deterred and affraid of the certainety of the remission of their sinnes vpon their true faith and repentance ? And whereas he thereupon triumphs , that these kindes of formes of speech vsed by the Prophets , and the Apostles , are weapons put into the hands of Pontificians , wherewith to beate downe the maintainers of certainety : what are these weapons , but such Withes and flaxen Coards , wherewith Dalilah thought to binde Sampson , and so to betray him into the hands of the vncircumcised ? But as Sampson , hauing his seuen Nazaraicall lockes still vpon his head brake them all as rotten tow : so the truth of Faith cannot bee bound , hauing the seuen spirits of God , whereby it retaines vnuincible strength . But the best is , Vega dare not peremptorily conclude it , but only saith , out of his ingenuity , that the Prophets seemed to him to speak so , and that they seemed to conuey such weapons into the Pontificians hands . Wee will therefore let these passe as seeming arguments , well beseeming Pontificians to vse as their best weapons . To these he addes a place out of Ecclesiasticus , as the maner of Pontificians is , to equall Apocryphall Bookes with Canonicall Scriptures , accounting them equally Canonicall , as they do also with as good reason their Apostolick Traditions . But wee will not here take vp the quarrell with them in this point . Nor neede we to bee affraid of the place which Vega alledgeth : which is , De propitiato peccato , noli esse sine metu : Of sinne pardoned , bee thou not without feare . This place also was answered in the Councell by Catarinus , as wee haue recited before , out of the History . For it is not spoken of sin already pardoned , but de propitiatu peccatorum , of the future pardoning of sinnes , as the vulgar Latine ( set forth by the Doctors of Louan ) hath noted in the Margin , and Vega himselfe addeth the same , in the variety of reading . And the sequell of that place is cleare and euident , that a sinner must not bee bould to commit sinne , vpon presumption of pardon . And therefore it is expressed in the future tense , euen in the vulgar : Et ne dicas , miseratio Dei magna est , multitudinis peccatorum meorum miserebitur : And say not thou , the mercy of God is great , hee will pardon the multitude of my sinnes . So little makes this place for Pontifician vncertainty , as it also no whit crosseth the certainty of faith ; whose property is not to presume that God will be mercifull , though I sinne , but to beleeue that God is mercifull to mee vpon my present repentance . And for that of the Apostle [ I know nothing by my selfe , yet am I not thereby iustified ] vrged by Vega for his vncertainty , in his 12. Chapter , I referre the Reader to the answer made before in the History of the Councell , which is sound and good ; and needes not any thing to be added vnto it , although Vega spend a whole large Chapter about it , but all to no purpose in the world , but to exercise his vnlimited liberty to say what he list . But hauing thus raked the Scriptures together , to make a heape of testimonies for the confirmation of his vncertainty ; he proceeds in his 13. Chapter , to the authorities or the ancient Fathers . To which in briefe , to auoide tediousnesse , we may answer in generall , as the History hath well noted , that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous , as if eyther men had no sinne at all in them , or that sinning , they had Gods mercy at command . And we are to note also , that where the Fathers speake of the vncertainty of mans iustification , or rather of the certainty of their vnrighteousnes ; it is most euident and cleare , that then they speake of mans righteousness of sanctification , wherein they are neuer perfect in this life . But I cannot here omit to set down one speciall place , wherein Vega much triumpheth , taken out of St. Augustine . Vega's words are these : Inter omnia , quae legerim in Augustino , apertissimè proposito nostro fauent , quae , &c. Among all , which I haue read in Augustine , those words doe most clearely fauour our purpose , which hee writeth vpon the exposition of those words , Incerta & occulta sapientiae tuae manifestasti mihi : that is , Thou hast reuealed vnto mee the vncertaine and hidden things of thy wisedome . Whereupon Augustine saith ; Quae incerta ? Quae occulta ? Quia Deus ignoscit talibus peccatoribus confitentibus , & punientibus sua peccata : What vncertainty ? What hidden things ? Because God doth pardon such : to wit , sinners confessing , and punishing * ( or repenting of ) their sinnes . And Augustine addes , as Vega also alledgeth ; Nihil tam occultum , nihil tam incertum : Nothing so secret , nothing so vncertaine . And Vega here leaping ouer Augustines amplification and exposition of his meaning , he onely addes Augustines conclusion : Hoc incertum , patefecerit Deus seruo suo Dauid , &c. This vncertaine thing , God reuealed to his seruant Dauid . For when standing and accusing himselfe , hee said , Peccaui , I haue sinned : forthwith hee heard of the Prophet ; that is , of the Spirit of God , which was in the Prophet , The Lord hath put away thy sinne . Well , now let vs a little insist vpon these words of Augustine , which Vega ingeniously confesseth , doe most clearely fauour their cause of Pontifician vncertainty , of all other that hee hath read in all Augustines workes . First , whereas Augustine taking the vulgar Latine for the onely Text which hee followeth , vseth the word incerta . I answer , there is no such word in the Originall for incertum . The words in the Originall are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , word for word , And in the secret , or in the hidden part ( as our last translation well renders it ) thou shalt make me to know wisedome . Not a word of vncertainty . Therefore Vega takes a very vncertaine ground , yea rather a meere Boh● or emptinesse , whereon to build his vncertainty . Besides , sith Augustine going vpon an vnwarrantable ground , taking that for Text which Gods Word knoweth not ; are we therefore bound presently to take his exposition for Gospell ? And whereas hee applies those vncertaine and hidden things to the remission of sinnes : wee know Augustine oftentimes abounds with rare conceits ; but else , how this application or exposition should result from the Text , vnlesse raised vp by the strength of conceit , the Text it selfe giues vs no euidence to see . But that wee may not seeme too strait-laced , in limiting the ouer-lauish liberty of the vulgar Latine : if wee take downe both the Text , and Augustines Glosse at one bit together , it will not choake vs , nor cause vs to surfeit ; especially , if we take all the ingredients of it . For it is with Scriptures and Fathers , as with Physicke : if the Dosis haue eyther moe or fewer ingredients , than the wise Physitian prescribeth , it may alter the whole nature of the Physicke , and in stead of health , procure more hurt to the body . And here I must tell you , that Vega deales with St. Augustine , as eyther a negligent , or rather malicious Apothecary , who for some sinister respects , leaues out some speciall ingredient out of the composition . Or else ( to goe no further than the Scripture ) hee treades in the very steppes of the Tempter , who craftily left out the most materiall word in all the Text ( which was , In all thy wayes ) without which , we haue no warrant of Gods protection , and so Sathan by his false fingering , would haue made the promise of God of none effect . So playeth Vega. For as we noted euen now , Vega in relating Augustines exposition , leaues out the most materiall thing , which Augustine noteth in his explaning and applying those Incerta , or vncertaine things to remission of sinnes . And that is the instance he giueth of the Niniuites . That we may recollect all to one intire head , which Vega hath so torne asunder , wee will set downe Augustines words whole together : Incerta & occulta sapientiae tuae manifestasti mihi : they be the words of his vulgar Text. Whereupon he inferreth , Quae occulta ? Quae incerta ? Quia Deu● ignoscit & talibus ( id est , poenitentibus . ) Nihil tam occultum , nihil tam incertum . Ad hoc incertum , Niniuitae poenitentiam egerunt : dixerunt enim , &c. What hidden ? what vncertaine things ? Because God pardoneth euen such : that is , penitent persons . Nothing so hidden , nothing so vncertaine . Vpon this certainty the Niniuites repented : for they said , though after the Prophet had threatned , though after that voice , * Three dayes and Niniuie shall be destroyed : they said among themselues , that the mercy of God was to be intreated . They said thus , reasoning with themselues , Who knoweth , if God will returne , and shew mercy ? It was vncertaine , when they said , Quis nouit ? Who knoweth ? But hauing once repented , they reaped certaine mercy , &c. So Augustine . Do we not see here a manifest difference between Augustines owne application of vncertainty , & Vega's strained application ? Vega would apply this vncertainty of the remission of sins to the time past , vnderstanding it of sins already pardoned , as if a man were altogether vncertaine that his sins are pardoned , when they are already pardoned . But Augustine tels vs plainly , that he vnderstands this vncertainty of remission of sins in the future tense , that is , concerning the vncertainty of sins to be pardoned , for which God denounceth expresse iudgments , as in the example of the Niniuites . God hath threatned peremptorily , that within forty dayes Niniuie should be destroyed . What should the Niniuites now doe in this case ? They beleeue God , that hee was true in his word : Yet they resolue to repent speedily . But to what purpose , when now the sentence was already pronounced of him that cannot lye ? Yes ( as knowing that such like threatnings are conditionall ) they would at least put it to an aduenture , Who knoweth , if God will returne , and pardon ? It may be God will shew mercy . No maruell if the Niniuites were doubtfull of the pardon of those sins , which they knew they had committed , but had not yet repented of . But whence proceeded this their vncertainty ? From their faith ? No ; but Augustine tels vs the reason : Quia peccata magna erant Niniuitarum , dixerunt , Quis nouit ? Because the Niniuites sins were great , they said , Who knoweth ? So that their vncertainty proceeded not from the defect of faith , but from the excesse of their sins . But as they were vncertaine before they repented ; after they had repented , they found certam misericordiam , certaine mercy , saith Augustine : witnesse the preseruation of themselues , and their Citie . As therefore the Niniuites were vncertaine ( in regard of the grieuousnesse of their sinnes , and the greatnesse of Gods iudgement already peremptorily threatned ) whether they should finde God fauourable or no , in reuersing his sentence , and preseruing their Citie ; but afterwards vpon their repentance found the certainty of Gods mercy , in sparing them , whereof the sparing of their City was a certaine and infallible argument : So sinnefull men , burthened with the guilt and horrour of sinnes , and borne downe with the terrour of Gods wrath threatned in his Word , may well bee doubtfull and vncertaine how God may deale with them , although they resolue with themselues to repent , and humble themselues ; but after vpon their true repentance , God being mercifull in pardoning their sins , they finde now certam misericordiam , certaine mercy : the certainty whereof is the very effect of Gods mercy , applied & sealed to the conscience by a liuely faith , no less assured of the pardon of sin , than the Niniuites were of the preseruation of their Citie . Thus Vega's triumph is like his Country-treaties , very plausible and currant , & will gaine much , if but beleeued , & the cunning conueyances be not discouered . And by this successe of Vega in this one authority , which he sets down as a master-peece , wee may easily sum vp the account of all his other allegations out of the Fathers for this purpose , what will they amount to . To the Fathers , he addes the authority of Schoole-men for vncertainty of grace , in his 14. Chapter , and so forwards to the 19. Chapter . But let him take his Schoole-men , we doe not enuie the Councell of Trent their authority , as out of whose Channels is gathered the Sinke of Romane-Catholick faith . So that while Vega alledgeth his Schoole-men , hee is as the Fish in the sea , or a Cocke vpon his owne dunghill . Herein I will doe , as Christ directeth , concerning the Pharisees , let them alone , they are all blinde leaders of the blinde . And for Philosophers , as Aristotle , &c. Vega will haue them all of his side , and takes it in great snuffe , that any aduersaries of Pontifician vncertainty , should alledge any Philosopher to be for them . As hee saith in his 44. Chapter , in answer to those that produce euen Philosophicall reasons to oppugne vncertainty : Laterem lauant , cum nobis putant aduersari Aristotelem : as much to say , as in the Prouerbe , They but wash the Blackamore , when they thinke to haue Aristotle to be our aduersary . Well , let them take Aristotle , the Schoole-Doctors , Chapt. 14. Scotus , Chapt. 15. famous Schooles , Chapt. 16. Diuines , Chap. 17. yea the infallible definition of the See Apostolique , Chap. 18. when they haue done all , what will they gaine but incertainty ? imbracing ( as Ixion ) an empty cloud of feare and perplexity , in stead of Iuno , the true substance of solid comfort . They may be certain of keeping their weak fort of vncertainty vnsurprised , the maintaining whereof brings vnto themselues in the end certaine ruine , and sudden destruction . Let Popish faith bee alwayes vncertaine , doubtfull , fearefull , perplexed , wauering with euery winde of errour , of terror ; let it be such ( sith it will not , sith it cannot bee any other , than of * those that beleeue and tremble ) as can neuer be perswaded of the remission of sinnes , of Gods fauour and mercy in Christ. Seeing they will needs bee vncertaine , let them be vncertaine ; as the Apostle saith , Hee that is ignorant , let him be ignorant . In the meane time , as we yeeld to the Pontificians the vncertainty of their faith : so let them suffer vs to maintaine the certainty of true and sauing Catholick faith , which is such , as the gates of Hell shall neuer preuaile against . True it is , that Vega hath spent at the least 20. Chapters , from the 19. to the 39. wherin he moyles in sweate and dust , labouring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation : wherein hee dealeth like a cunning theefe , who knowing which way the Bloud-Hound will pursue him , strawes saw-dust , or some such like thing , to sully the tract , and dead the sent , and at least to retarde and fore-slowe the pace of the pursuer , while himselfe in the meane time may escape the more easily . Or like the female Foxe , which being pursued at the heeles , with her traine dasheth her vrine into the dogs eyes , that vneath they are able to pursue any further . Such is Vega's holy water , which he sprinckleth in our way , thinking thereby to inueagle euen the most sagacious . Or else he would put vs to our shifts , as the Philistims did the Israelites , who hauing taken all their armour and weapons from them , would not suffer them the vse of any iron toole , but such as they must frame in their Forge , and sharpen with their tooles . But blessed be God , we are long ago freed from the spirituall bondage of these spirituall Philistims ; we can tell better how to weald our owne weapons , and handle them better in our owne hands , than according to the direction and limitation of these vsurpers ; and taking our owne weapons into our own hands , wee shall the better defend the truth against all those oppositions which Vega , with all his Pontifician power , makes against it . And when we haue spoken , then ( as Iob said ) Mock on . But , fearing lest I haue tyred the Reader by leading him through the many windings of Pontifician Vncertainties , which like an ignis fatuus , may easily diuert the Traueller from his plaine path , by leading him through inuious and wilde Wasts : let vs here pawse and breathe a little , and so pursue our purpose in an entire discourse by it selfe ; wherin also we must looke for sundry skirmishes and assaults , which the aduersary will not let to make vpon our very Trenches . CHAP. XV. Of the Certaintie of true sauing iustifying Catholicke Faith. LEauing the Vncertainty of Saluation to the Pontificians , as their vncertainty of Faith , in regard of their incertainty in their grace , incertainty in their baptisme , incertainty in their Sacraments , incertainty in their absolution , incertainty in their Masse , incertainty in their Priests disposition , incertainty in their penance and conuersion , incertainty in their contrition , incertainty in their satisfaction and merits , incertainty in their Monastical life , incertainty in their Saints , incertainty in their charity , incertainty in their righteousnesse , incertainty in their holy Ghost inhabiting in them , incertainty in their in ucation , incertainty in their laying downe their life for Christ , their incertainety in purgatory ; while they acknowledge none other certainty , but a morall , coniecturall certainety , which at the best is doubtfull and deceitfull ; all which , not only Soto and Vega , but also Bellarmine in his Bookes of iustification ( iustifying all that eyther the Councell of Trent , or her Commentators , Vega and Soto , or Andradius , and others their fellowes , haue writ concerning this point ; yea , and much more , but that I would not goe out of my Text , and prefixed bounds , of the Councels proper Commentaries ) haue amply set down . Come we now to encounter this Romane Catholique vncertainty , with the Catholique doctrine of the certainty of Faith. But before we can come to lay a firme foundation of this certainty of Faith , which Pontificians call nothing else , but a vaine hereticall presumption : wee must digge vp , and remoue one maine heape of Rubbish and Sand , which the Pontificians haue put to choke vp the hauen of true rest , and to vndermine all certainty of Faith , and whereon they haue cobbled vp their tottering Tower of vncertainty : for the maine ground of their vncertainty is the * authority of the Church , on which must depend the verity and certainty of the Scriptures themselues . Which being so , what maruaile is it , if they vtterly renounce all Certainety of Faith , and of Saluation ? For , what certainty of Faith can there bee , if the holy Scriptures , the obiect and ground of Faith , be not certaine ? And , what certainty can there bee in the Scriptures , if they must depend vpon the authority of the Church , for their certainetie ? And , what certainty can there be in the Church , if this Church be no other than the Church of Rome ? And , what certainety can there bee in the Church of Rome , when it wholly depends vpon a the only breast of a sinfull man , vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde , no not the least footing for any Certainty of Saluation to stand vpon ? But to remoue this heape of Rubbish : although for multiplicity of Controuersie it be growne to a mighty Mountain , which may seeme to exceede the strength and labour of Hercules himselfe to remoue ; yet I trust with one small graine of Faith , to ouerturne this Mountaine into the Sea. For first : whether was the Word of God , or the Church more ancient ? Was not Gods Word ? For , by the voyce thereof was the Church first called . Where was the Church when the Gospell began first to be reuealed ? Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy ; and now totus mundus in maligno positus , the whole world lay in wickednesse , till this Word of the Gospell of the promised and blessed seede of the woman made a separation , and did constitute a Church . So that the first ground and foundation of the Church , is the Word of God ; as it was also of the first frame of the Creation . Hereupon the Apostle saith , That the Church is built vpon the foundation of the Apostles and Prophets , Iesus Christ being the chiefe corner stone , in whom all the building fitly framed together , groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets , is the Old and New Testament , whereof Christ Iesus is the chiefe corner stone . Away with the blasphemy of the Councell of Lateran , that calleth the Pope , Leo the tenth , the corner stone , and the Lyon of the Tribe of Iuda , and many such blasphemous titles , which are proper and peculiar only to the person of Christ. But that eyther the Church , or the Pope of Rome , had any such authority and power ouer the Scriptures , it was neuer known in those purer times of the Church , when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre , that fell from heauen . It was in those primitiue and virgine times the Catholicke Doctrine of the Church , That the Church was to be ruled by the Scriptures , and not the Scriptures by the Church , much lesse by any one man. St Augustine saith , De Catholica Ecclesia id credant homines , quod Diuinae Scripturae dicunt , non quod linguae humanae maledicunt : Let men beleeue that concerning the Catholicke Church , which the Diuine Scriptures doe say , and not which mens tongues doe mis-say . By which place we see , that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it . Therefore not contrary . And in his Booke of the vnity of the Church , Ecclesiam suam demonstrent , &c. Let the Donatists shew mee their Church , not in the tales and rumours of the Affricans , not in the Synods of their Bishops , not in the learning of their disputants , not in their deceitfull signes and prodigies ; for wee are fore-warned and fore-armed against such things by the word of the Lord : but in the prescript of the Law , in the predictions of the Prophets , in the songs of the Psalmes , in the Shepheards owne voyce , in the preachings and labours of the Euangelists , to wit , in all the Canonicall authorities of the holy Bookes . Nor so ( saith hee ) as that they collect and quote such places , as are obscurely , or ambiguously , or figuratiuely spoken , which euery man interprets at his pleasure according to his owne sense . For such places cannot be truly vnderstood and expounded , vnlesse first those which are most plainely deliuered , bee by a firme Faith entertained . Note here the Catholicke doctrine of those times , teaching , that the authority and sense of the Scriptures depended not vpon the Church , but the authority of the Church vpon the Scriptures , and the Scriptures were to bee interpreted by themselues , to wit , the more obscure places by the more plaine ; as he speaketh often elsewhere in his Bookes De doctrina Christiana . I will adde one place in steed of many : Quis autem nesciat , &c. Who can bee ignorant ( saith hee ) that the holy Canonicall Scripture , as well of the Old , as of the New Testament , is contained within its owne fixed limits , and that it is so preferred before all the latter writings of * Bishops , as that it may not bee disputed or doubted off , whether it bee true or false , whatsoeuer is found written in it : and for the writings of Bishops which eyther haue beene , or are written after the establishment of the Canon of Scriptures , they haue beene subiect to the wiser iudgements , and grauer authorities of some more skilfull and learned Bishops , and might bee censured by Councels , if ought therein swarued from the truth : and those very Councels themselues , which are prouinciall , doe without scruple submit to the authority of plenary Councels , assembled from the vniuersall Christian world ; & of those plenary & generall Councels , oftentimes the former are corrected by the * latter , when by some better experiment of things , that which was shut , is opened , and that which was hid , is made known , without any swelling of sacrilegious pride , without any strouting of arrogancy , without any contention of bleake enuie , with holy humility , with Catholicke peace , with Christian charity . So that Bishops are corrigible by prouinciall Councels ; these by generall Councels , and these also by some latter Councels , as being all subiect to imperfection . But the holy Scriptures come vnder the ferula of no Bishop or Councell to bee censured . Nay , as Augustine saith : Titubabit fides , si diuinarum Scripturarum vacillat authoritas : Faith will stagger and stumble , if the authority of the diuine Scriptures doe wauer . And hee taxeth the Manicheans of this impiety and sacriledge , that they went about quite to take away the authority of the Scriptures , approuing any thing , not because they found it written in that supreame authority , but because their fancy tooke a liking to it ; therefore they approued the Scriptures . And so their priuate sense must giue authority to the Scriptures , which they frame to their owne fancy , and not the Scriptures giue authority to their Doctrines . What difference then is there betweene the Pontificians , and the Manicheans in this maine point ? But the Pontificians of old , obiect vnto vs one speciall authority out of St. Augustine , to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church . His words are ( which they obiect , and wherein they greatly triumph , to proue the authority of the Church aboue the Scriptures ) Ego Euangelio non crederem , nisi me Catholicae Ecclesiae commouer●t authoritas : that is , I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Now if we obserue the occasion of this saying of Augustine , it will easily appeare that hee had no such meaning , as to preferre the authority of the Catholicke Church , before the authority of the holy Scriptures ; for then hee should with one breath contradict the whole tenure of all his writings , wherein hee still aduanceth the authority of the Scriptures aboue all , as irrefragable , supreame , and subiect to no authority . Now the occasion of this speech of Augustine , was this : Manicheus , a grand Heretique , writes an Epistle to Augustine , wherein he stiles himselfe , Manichaeus Apostolus Iesu Christi prouidentia Dei Patris : that is , Manicheus the Apostle of Iesus Christ , by the prouidence of God the Father . Whereupon Augustine saith ; Haec sunt salubria verba , de perenni ac viuo fonte : These are wholesome words , from the eternall & liuing fountain . But with your good patience ( saith Augustine ) if it please you obserue what I require . Non credo , istum esse Apostolum Christi ; quaeso ne succenseatis , & maledi●ere incipiatis , &c. I doe not beleeue , that this is an Apostle of Christ ; I pray you bee not angry , and fall a reuiling : for you know that I am resolued , to beleeue nothing rashly that you say . I aske therefore who this Manicheus is ? you will answer me , an Apostle of Christ. I doe not beleeue it . Now thou hast nothing , what to say , or doe ; for thou didst promise me the knowledge of the truth , and now thou constrainest mee to beleeue that which I know not . But haply thou wilt reade the Gospell vnto me , and out of that thou wilt assay to proue the person of Manicheus . Now if thou shouldst finde any man , who as yet doth not beleeue the Gospell , what wouldst thou doe if he said vnto thee , I doe not beleeue it ? Ego vero Euangelio non crederem , nisi , &c. For I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Quibus ergo , &c. whom then I haue obeyed , when they said , Beleeue the Gospell ; why should I not beleeue them , saying vnto me , Doe not beleeue Manicheus . Elige quid velis : Choose which thou wilt . If thou wilt say , Beleeue the Catholickes : they admonish mee to giue no credit to you . Wherefore , giuing credit to them , I cannot but not beleeue thee ▪ if thou shalt say , Doe not beleeue the Catholickes , thou goest not the right way to compell me by the Gospell to the faith of Manicheus , seeing I beleeued the Gospell it selfe , being preached vnto mee by the Catholickes . And so forth to this purpose Augustine pursueth his discourse . So we see the question is about the truth of Manicheus his title , calling himselfe an Apostle of Iesus Christ , &c. This hee obtrudes and thrusts vpon Augustine , to giue credit to it . Augustine ( and that worthily ) makes question of it . Hee would haue him proue it by the Gospell , Well . But Manicheus foysteth in some counterfeit Gospell , wherein he stiles himselfe an Apostle of Iesus Christ ; a Gospell , that was neuer acknowledged for Canonicall Scripture . But Manicheus will haue it receiued for Gospell . How shall it be tryed ? Is it therefore Gospel , because Manicheus saith it ? Or doth the Gospell depend vpon the testimony of one man ? No , saith Augustine : Pagan-Infidels are brought to receiue and beleeue the Gospell , by the preaching of the Catholicke Church , which hath from time to time kept the Canon of Scriptures intire , without the mixture of counterfeit Gospels . By this authority of the Catholicke Church , to wit , by the preaching of the Gospell by the Church , Augustine himselfe , when hee was a Manichee , was wonne to the faith of the Gospell . Hence it is , that instancing himselfe for one , that as yet beleeued not the Gospell , hee saith , Ego non crederem Euangelio , &c. I should not ( that is , I , if I were as once I was , an vnbeleeuing Manichee ) I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . So that hee makes the comparison betweene the authority of the Catholicke Church , and the authority of one man , Manicheus . The question is , Whether Augustine , if he were a neutrall beleeuer , as yet neyther beleeuing that Gospell which Manicheus bringeth , neuer heard of before , nor that which the Catholicke Church preacheth , and hath euer taught , should rather bee induced by the peremptory authority of one sole man , to beleeue a new Gospell , than by the authenticke authority of the Catholick Church of Christ , to beleeue the euerlasting Gospell of Iesus Christ , comprehended in both the Testaments , and perpetually receiued , preserued , professed , preached , and beleeued of the Catholicke Church from all ages . In this case Augustine inclines & cleaues to the authority of the Catholick Church . And what true Catholicke doth not reuerence the authority of the Church of God ; bringing him to Christ by the preaching of the Gospell , as the Samaritan woman brought her neighbour Citizens to Christ ? But being brought vnto Christ , after they had heard him themselues , they said to the woman , Now we beleeue , not because of thy saying ; for wee haue heard him our selues , and know that this is indeede the Christ , the Sauiour of the world . So euery beleeuer may say , I was first induced , and as it were led by the hand and voice of the Church , to beleeue the Gospell of Christ : but after that I haue heard , receiued , and beleeued Christ himselfe speaking in the Scriptures , I now beleeue not for the Church , or any mans saying , but for the authority of Christ , and the Scriptures themselues . As Augustine ingeniously saith to Paulina , Nolo authoritatem meam sequaris , vt , &c. I would not haue you follow my authority , that you should therefore thinke it necessary to beleeue any thing , because it is spoken by mee : but beleeue eyther the Canonicall Scriptures , or the truth that doth inwardly teach , and giue testimony thereof . For if a truth bee once confirmed by the euident authority of holy Scriptures ; to wit , those , which in the Church are called Canonicall , it is without all doubting to be beleeued . And in his third booke against Maximinus , an Arrian Bishop , disputing about the word Homousion , Augustine saith ; Nec ego Nicenum , nec tu debe● Ariminense , &c. Neyther ought I to vrge the authority of the Nicene Councell , nor you that of Ariminum : for neyther am I bound to the authority of this , nor you of that : but both of vs are bound to the authorities of the Scriptures , common witnesses to vs both , and vnpartiall to eyther : So let thing with thing , cause with cause , reason with reason , contend . Such was the Catholicke Doctrine of those times , wherein Augustine liued , that the authority of the Canonicall Scriptures , was aboue all other authority , eyther of Bishops , or prouinciall Synods , or generall Councels . In those times the man of sinne had not thus exalted himselfe aboue all that is called God , or that is worshipped , as to vsurpe authority ouer the sacred Scriptures , whose authority is venerable : as Augustine saith , Omnia quae proferuntur à sanctis Scripturis , plena veneratione suscipere debemus : All things whatsoeuer are deliuered out of the holy Scriptures , wee ought to entertaine with all reuerence . As Tertullian saith : Adoro Scripturaeplenitudinem : I adore the fulnesse of the Scriptures . But what need we further testimonies to vindicate this Catholick truth , that the authority of holy Scriptures was euer aboue the Church ? yet we will only adde a testimony or two , that in the mouth of two or three witnesses euery word may be established . In St. Chrysostomes workes , the vncertaine author ( but allowed of all , euen of the Pontificians themselues ) vpon the 24. Chapter of St. Matthew , vpon these words , Then , when yee shall see the abomination of desolation stand in the holy place , let them which are in Iudea , flee to the mountaines : saith thus ; that is , When ye shall see wicked heresie , which is the Army of Antichrist , standing in the holy places of the Church , then they which are in Iudea , let them flye to the Mountaines : that is , they which are in Christianity , let them betake themselues to the Scriptures . For as a true Iew is a Christian , as the Apostle saith ; Hee is not a Iew that is one outward , but hee that is one inward : So the true Iudea is Christianity , whose name doth signifie Confession . And the Mountaines are the Scriptures of the Apostles and Prophets : as it is said of the Church ; her foundation is vpon the holy Mountaines . And why at this time doth hee command all Christians to betake themselues to the Scriptures ? Because at this time , since Heresie hath inuaded the Churches , there can be no triall of true Christianity , nor other refuge for Christians , which desire to know the truth of faith , but the holy Scriptures . For formerly it was knowne many wayes , which was the Church of Christ , and which was Gentilisme : but now those which would know which is the true Church of Christ , cannot know it by any other meanes , but by the Scriptures . Why ? Because all those things , which are proper to Christ in the truth , the same also heresies haue in a figure or similitude : they haue likewise Churches , they haue likewise the Diuine Scriptures themselues , likewise Bishops , and other Orders of Clerkes , likewise Baptisme , likewise the Eucharist , and all other things , and in a word Christ himselfe . Therefore if any would known which is the true Church of Christ , how can he , in the confusion of so great a similitude , discerne it , but only by the Scriptures ? And many other things to this purpose doth the same author there set downe , sending vs to the Scriptures , as the only touch-stone , to try the true Church from the false , counterfeit , & Antichristian Church . If therefore the true Church of Christ be known onely by the Scriptures ; then surely the Scriptures depend not vpon the authority of the Church . But that must needes bee the Antichristian Church , that challengeth and vsurpeth an absolute power ouer the Scriptures , which for their authority and sense must be beholden to the Church , to wit , the Church of Rome , to wit , the Pope . And the same Authour in the 44. Homily , vpon the 23. of Matthew , faith ; Hereticall Priests does shut the gates of truth , to wit , the holy Scriptures : for they know , that if the truth should once bee made manifest , then their Church is to be forsaken , and themselues must come downe from their sacerdotall dignity to a popular basenesse . and neither themselues doe enter into the truth of the Scriptures , because of their auarice ; nor suffer others to enter , by reason of ignorance . But in a point so cleare , and not once called into question among the Fathers of former ages , but onely by a sort of Heretiques , as the Arrians , and Manichees , and the like ; still the authority of the Scriptures was preferred aboue all , till of late dayes , the Church of Rome hauing called from the dead the old hereticall vsurpation , hath cryed downe this authoritie of the Scriptures . We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church , or any man whatsoeuer . Let vs conclude the controuersie onely with one question . The Church of Rome challengeth authoritie ouer the Scriptures : I would faine know who gaue her this authoritie ? For whatsoeuer authority the Church of Rome hath , if shee haue it not from the Scriptures , of what worth is her authority ? And , if she haue her authority from the Scriptures , how comes shee to challenge authority ouer that , from whom shee receiueth her authority ? vnlesse the Church of Rome deale with the Scriptures in the case of authorities , as she hath dealt with the Emperours in the case of supremacy . For the Bishop of Rome first receiued his supremacy ouer other Bishops from the Emperour , hauing it confirmed by that vsurping Parricide Phocas : This supremacy not long after grew to that height , as that it ouer-topt the imperiall Soueraignety it selfe , and so the Pope began to vsurpe authority ouer the Emperour , of whom hee receiued his supreame authority . Thus he dealeth with the Scriptures . For the Pope cannot but confesse , that what authority hee hath , is grounded vpon the Scriptures , else his authority is of no value : yet notwithstanding the Pope is not ashamed to auouch , that now the authority of the Scriptures doth wholly depend vpon him . But if the Popes authority bee such , as it hath no ground nor foundation in the Scriptures , then he must proue it to bee some diuine Numen , falling vnto him immediately from Heauen ; like the image that came downe from Iupiter , so adored of those Ephesians , whose Goddesse , Diana , was so famous . Nor euer was that image , nor that great Goddesse Diana more adored of the Ephesian world , than this imaginary vnlimited transcendent power of the Pope ouer Scriptures , and all , adored of the Pontifician world . But say , some Angell from heauen brought him this power in a boxe . Vnlesse this power haue vtterly taken away all power and Authoritie , yea and truth from the Scriptures , it cannot escape Pauls Anathema , which Augustine applyeth , and wherwith we will shut vp this point : Siue de Christo , &c. Whether it be of Christ , or of his Church , or of any thing whatsoeuer pertaining to our faith and life , I will not say , Wee ( for wee are not to be compared to him that said , Although that wee ) but as he addeth there , If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall and Euangelicall Scriptures , let him bee accursed . Now what can be of greater moment concerning faith and life , than the Popes authority ouer the Scriptures ; which being not found in the Scriptures , it is , together with the Pope and all his worshippers , branded with Anathema . Which leauing to the Pontificians , let vs now come to pitch the certainty of saluation vpon the vnmoueable Rocke of the holy Scriptures . Now for the Catholicke doctrine of the certainty of iustification , we affirme against all Pontificians , That this certainty is no probable coniecture , no generall hope , no plausible opinion , no deceiueable perswasion , no vaine and hereticall presumption , no speciall reuelation , no peculiar donation to this or that Saint : but that this certainety is the natiue and inbred propertie of a true iustifying Faith , a perswasion that cannot be deceiued , common to euery true beleeuer , though after a different degree and measure , in some greater , in some lesser , in some stronger , in some weaker , according to the measure of Faith , and the mixture and allay of humane frailty , fighting one against another in euery regenerate man , as lacob and Esau in the same wombe ; shaken with temptations , not subdued , sustaining long fight , but euer at length victorious ; and when at the weakest , yet it is certaine , * beeeuing , though with vnbeliefe , * against hope beleeuing in hope , aboue hope , vnder hope . For the confirmation of this truth , we call the two Testaments to witnesse . The Hebrewes haue three speciall words , whereby they expresse the nature of true iustifying Faith , as touching the certainety of it . One is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emun , which signifieth Faith , the roote where of is Aman , which signifieth to nourish : to which Dauid alludes , Psal. 37. 3. Trust in the Lord , and doe good , so shalt thou dwell in the Land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou shalt be sed by Faith ; word for word as Tremelius renders it . And in the sixt of Iohns Gospell , the Lord ioyneth beleeuing on him , and feeding on him , together , as both one● As St. Augustine saith , Crede , & manducasti : Belecue , and thou hast eaten . Now this word which the Hebrewes vse for faith , signifieth also truth , or that which is firme , stable , or settled . And what can bee more firme or certaine , than truth ? The Prophet Esay hath a very elegant exposition of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye beleeue not , ye shall not be established . To beleeue , and to bee established , both comming of the same roote in the originall . Hence also comes the word Amen , vsed in all languages , which is a note of beleeuing , and assenting to the truth , and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty , 2 Cor. 1. 20. For all the promises of God in Christ , are Yea , and in him Amen , &c. that is , Most true and certaine . Faith therefore is no doubtfull coniecture , or wauering hope , but a most certaine beleefe , firme as truth it selfe . Another word vsed by the Hebrewes for Faith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betach , which signifieth trust , security , confidence and affiance . This word is vsed by Esay , notably to set forth the confidence and securitie of Gods Saints ; as Esay 32. 17 , where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh , hee saith , Then the worke of righteousnesse shall be peace , and the effect of righteousnesse quietnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and assurance , or securitie for euer , as the vulgar Latine renders it . Note here , that the effect of the righteousnesse of Gods Saints , is assurance and security in beleeuing . The third word vsed in the Old Testament for beleeuing , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chassah , which signifieth so to beleeue , trust , or confide in God , as to make him our sure sanctuary and resting place , vnder whose protection the Beleeuer is safe and secure , as the Chicken vnder the wing of the Hen ; as we reade this word vsed in Ruth 2. 12. ( they are the words of Boaz to Ruth ) The Lord recompence thy worke , and a full reward be giuen thee of the Lord God of Israel , vnder whose wings thou art come to * trust . And Dauid vseth the same word in the same phrase of speech , Psal. 36. 7. How excellent is thy louing kindnesse O God! therefore the childen of men put their trust vnder the shadow of thy wings . As the Lord vseth the same comparison to the vnbelceuing Iewes , How often would I haue gathered you together as the Hen gathereth her Chickens vnder her wings , and yee would not ? Thus we see the true nature of Faith , as it is expressed by significant words in the Old Testament , all of them setting forth the certainty and assurance of Faith in God. So that the certainty which beleeuers haue of their iustification , is not by any extraordinary reuelation bestowed vpon this or that Saint in particular , but it is of the very essence & nature of iustifying Faith it selfe : and therefore in whomsoeuer this faith is , there also is the certainty of Faith , securely reposing it self in the bosome of Gods mercy , and vnder the wings of his holy protection . Come we to the new Testament : where let vs begin with that excellent description , which the Apostle makes of sauing and iustifying faith , peculiar to the Saints of God , of whom he setteth downe an ample Catalogue in the 11. Chapter to the Hebrewes . Faith ( saith he , vers . 1. ) is the substance of things hoped for , and the euidence of things not seene . The Greeke Text is very emphaticall and significant . First therefore to acquit this faith , from being that , which the Pontificians would haue to be ; to wit , a meere Historicall faith , common with Reprobates and Deuils , the Apostle shewes the obiect of it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hoped for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not seene : such as the Apostle meaneth , 1. Cor. 2. 9. the things which the eye hath not seene , which God hath prepared for them that loue him : which fall not within the reach of that faith , that is common to the wicked , who are altogether hopelesse , and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle , is the faith of Gods elect alone , who onely haue the hope of eternall life . Secondly , this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance ( as also the vulgar Latine hath it ) or subsistence of things hoped for : that is , Faith makes those things that are hoped for , to be so sure and certaine , as if they were already in our possession . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as an vnder-proppe or basis , supporting and sustaining vs with constant patience , in the assured expectation of those things hoped for , as yet vnseene . So that it signifieth a most stedfast vnmoueablenesse of faith . As 1 Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euidence , demonstration , or argument ( as the vulgar Latine ) of things not seene . Now what is more sure and certaine than an euidence , or plaine demonstration ? Whereupon St. Chrysostome vpon these words , saith , O what an admirable word he vseth , saying , the argument of things not seene ? for an argument or demonstration is in things most manifest . Therefore faith is a vision of things not appearing , and it brings vs to the same certainty , to the which wee are brought by things which are seene . So that neyther about the obiect of things which are seene , can it bee called credulity , or incredulity : nor againe can it be called faith , but when a man hath certainty concerning those things which are not seene , more than concerning those things which are seene . For because those things which are yet in hope , are reputed as yet without substance , or subsistence , and faith giueth vnto them their substance ; not that it addes any thing vnto them , but it selfe is the substance or subsistence of them : For the purpose ; the resurrection is not yet fulfilled , not yet present or subsistent , but faith makes it to subsist in our soule : this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or substance . So Chrysostome . Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it importeth a subsisting , signifieth also animum praesentem , a confidence or full assurance of the mind . And it is sometimes vsed in authors for a fastening , or a close ioyning together , as a ioynt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fast iuncture . And such is faith , which ioyneth the obiect & the subiect together , making the things hoped for , to be as it were in our present possession . It is also the euidence of things not seene , presenting them visibly and sensibly before vs ; like a most cleare perspectiue glasse , which presents and attracts , as it were the most remote obiect nearer to the eye , for the clearer view of it . Thus Abraham , and those other Saints of the Old Testament , saw these inuisible things afarre off with the eye of Faith , Heb. 11. 13. and were perswaded of them , and imbraced them , as the Apostle excellently declareth Thus if sauing and iustifying Faith bee the substance , the subsistence , the assurance , the confidence , the coherence of things hoped for ; if the euidence , the argument , and demonstration of things not seene , prepared for such as loue God , & reuealed to vs by the Spirit : how then is not this Faith most sure & certain of iustification , & eternall saluation ? This is further confirmed by sundry other authorities of holy Scripture , as Ephes. 3. 12. In quo habemus fiduciam & accessum in confidentia , per fidem ipsius ( as the vulgar Latine renders it well ) that is , In whom ( to wit , Christ ) we haue boldnesse and accesse with confidence , through the faith of him . Now what boldnesse or confidence can a man haue , without assurance and certainty ? And , Heb. 3. 6. Christus tanquam Filius in domo sua ▪ quae domus sumus nos , si fiduciam & gloriam spei , vsque ad finem firmam retineamus : Christ as a Sonne ouer his owne house ; which house are we , if we hold fast the confidence , and the reioycing of the hope firme vnto the end . Now the strength of a house doth mainly stand vpon the firmenesse of the foundation . And the Apostle ( as wee haue heard ) cals Faith the foundation of things hoped for . And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae , vt misericordiam , &c. Let vs therefore come with boldnesse vnto the Throne of grace , that we may obtaine mercy , and finde grace to help in time of neede . And Heb. 10. 19. Habentes itaque fratres , fiduciam , &c. Hauing therefore brethren , boldnesse to enter into the Holiest by the bloud of Iesus , &c. accedamus cum vero corde in plenitudine fidei , &c. let vs draw neare with a true heart * In full assurance of Faith ; hauing our hearts sprinkled from an euill conscience , and our bodies washed with pure water , let vs hold fast the professioe of our Faith without wauering : for he is faithfull that promised , &c. And 1. Ioh. 5. 13. 14. Haec scribo vobis , &c. These things I write vnto you , that beleeue on the Name of the Sonne of God , That yee may know that ye haue eternall life , &c. Et haec est fiducia , quam habemus ad eum : And this is the confidence that wee haue in him , &c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith , the proper effects whereof are assurance , truth , confidence , boldnesse : which the vulgar Latine so often translateth Fiducia , a word much enuied by the Councell of Trent , and extreamely inueighed against , yea and shamelessly iniured by Vega ; who taking vpon him to interpret the meaning , and to measure out the latitude of Fiducia , doth pitifully mangle and mince it ; saying , that it hath some certaine agreement with Faith , but so as it is distinct from certainty , and that it is a kinde of motion of the appetite , and that it may be in deadly sinners , trusting that they are iustified , when they are not ; and that it is a probable perswasion of obtaining our desire ; and that this probable perswasion of obtaining the mercy of God , is a most fit meanes to the obtaining of Faith. So that in the conclusion , this Fiducia , is by Vega preferred to be set in the ranke of preparatory graces , sauing , that I doe not see how Fiducia can be a meanes to beget Faith , seeing he puts Faith also among his preparatiues : and also in another place saith , That Theologicall Faith is the beginning of Iustification , which Faith may be in those that sleepe , and want the vse of reason ; and Fiducia is onely an act , or a consequent passion issuing from it . O miserable perplexities ! How doe these Pontificians torment their wits , in making infinite doublings , to make men lose the right path ! like the Lapwing , which wearieth her selfe partly with her owne plaining voice , and partly with her deuious and extrauagant fluttering about , farre enough from the marke , yet so as if shee were still about it , and all to deceiue and diuert the Fowler from comming neare her nest . But the Doctrine of the certainty of sauing Faith , is further confirmed by the holy Ghost . As Ioh. 3. 33. The Lord saith , Hee that hath receiued his testimony , hath set to his seale , that God is true . What seale is this , but the seale of Faith ? So the Lord applies it , vers . 36. Hee that beleeueth on the Sonne , hath euerlasting life . And St. Iohn ioynes them both together , setting the seale of Faith to the testimony , 1. Iohn 5. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the testimony of God , which he hath testified of his Sonne : Hee that beleeueth on the Sonne of God , hath the testimony in himselfe . Faith then is the seale of Gods testimony ; and what greater certainty or assurance can be , than in a seale ? Also Matth. 9. 2. Confide fili , &c. Sonne , be of good comfort ( or be confident , as the originall word signifieth ) thy sinnes be forgiuen thee . So vers . 22. Confide filia , &c. Daughter , bee confident , thy Faith hath saued thee . So that the confidence of sauing Faith in the remission of sinnes , is not onely in the masculine sexe , Sonne be confident ; but euen in the female and weaker sexe , Daughter be confident , thy Faith hath saued thee , goe in peace . This certainty of Faith is also confirmed by a comparison taken from building . Christ Iesus is the Rocke , whereon euery beleeuer as a house is built . This building is so strong , as no flouds of persecutions , nor windes of temptations can shake it downe . Hence Esay saith of God , and God of Christ , Behold , I lay in Sion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation : He that beleeueth shall not make haste . What is this , that he saith , He that beleeueth shall not make haste ? Haste ( wee know ) is a signe of feare , which causeth slight : feare is a token of a guilty conscience in wicked men , who flye , and haste away , when none pursueth : But the righteous is as bold as a Lyon. A Lyon hasteth not away at the sight of men ; such is he that beleeueth , he makes no haste : but as Dauid saith , his heart standeth fast , and beleeueth in the Lord. So Paul and Peter , both speaking by the same Spirit , expound the same place thus , Rom. 9. 33. and 1. Pet. 2. 6. Behold , I lay in Sion a chiefe corner-stone , &c. and hee that beleeueth on him shall not bee confounded , or , shall not be ashamed . Now what is it , that maketh a man confounded or ashamed , but sinne ; and shame , the punishment of sinne ? But he that beleeueth on the Son of God , this precious corner-stone , hath his sinnes remitted , and his shame remoued : there remaines not so much as the least staine or guilt of sinne in his conscience , whereby to affright or ashame him , or that hee should for feare or shame make haste . Now certainty being a natiue and inherent quality of Faith , is not therefore any extrinsicke or accidentall thing , giuen out of speciall grace to such & such beleeuers , as it were by extraordinary reuelation , as if some few of Gods speciall Fauourites , had this granted and ingrossed vnto them , in the nature of a Monopoly . But this certainty , is as inseparable a quality of sauing Faith , as the heate is of fire . And therefore certainty of Faith is common to all true beleeuers , without exception . Not onely Iob had it , nor onely Paul , but all and euery true beleeuer ; the poore Palsie-man , who while his body was trembling , as it were in a motion of trepidation , yet his Faith was fixed in his orbe . The silly weak woman had no lesse strong Faith to stay the running issue of her bloud , than the valiant Ioshua had , in staying the course of that * Gyantlike-running Sunne . For the woman said within her selfe , If I may but touch the hemme of his garment , I shall be whole : not , I may perhaps bee whole , or , I haue a probable perswasion or coniecturall opinion to be made whole ; but , I shall bee whole . In a word , this Faith , yea this certaine confident Faith , this substance of things hoped for , and this euidence of things not seene , was in all beleeuers of the Old Testament , none excepted , whereof the Apostle giues vs a summary Catalogue , in the 11. to the Hebrewes . Tell mee , what shall wee say of the very women ? ( a sexe , whom the Pontifician Church much scorneth in the point of Faith ) yet the Apostle saith of them , That by Faith the women receiued their dead raised to life againe ; others of them were tortured , not accepting deliuerance , that they might obtaine a better resurrection . But I trow , if they had not beene certaine , but doubtfull of their saluation , would not the sense of their tortures in their more tender bodies , the naturall feare of death in their more passionate mindes , and the loue of life , haue easily perswaded them to haue accepted deliuerance , being offered ? Would they ( thinke you ) so easily haue parted with their liue bird in the hand , vpon the vncertaine hazzard of two in the bush ? No , it was their Faith , and the certainty of their Faith , that made them despise present life , and imbrace present death , because they were sure to receiue a better resurrection , than the receiuing of their temporall life from a temporall death . Deuout a Bernard saith , Nonne si fluctuat fides , inanis est & spes nostra ? Stulti ergo Martyres nostri , sustinentes tam acerba propter incerta , nec indubitantes , sub dubio remunerationis praemio , durum per exitum , diuturnum inire exilium : If Faith wauer , is not our hope also vaine ? Our b Martyrs then were fooles , to vndergo such bitter torments for vncertainties , nor to make no doubt , vnder a doubtfull recompence of reward , to goe into a long exile by a hard passage . Yea , saith the Apostle ( and he speaks it in the behalfe of all true beleeuers , Citizens of the Heauenly Ierusalem ) we know that if our earthly house of this tabernacle were dissolued , we haue a building of God , an house not made with hands , but eternall in the Heauens . We know it : and it is by Faith that we know it ; and what greater certainty than knowledge ? And to conclude , the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers , and so in common , as peculiar only to Gods Elect ; sith they that want this certainty of Faith , are Reprobates . Examine your selues whether yee bee in the Faith , proue your owne selues : Know yee not your owne selues , how that Iesus Christ is in you , except yee bee Reprobates ? Therefore a man by examining himselfe , may know whether hee bee in the faith ; a man , by prouing himselfe , may know that Iesus Christ is in him . If he cannot at all come to know that Christ is in him ( and if hee neuer can bee certaine , but euer remaines doubtfull of it , so that hee knoweth it not ) then hee is a reprobate , if hee perseuere in this doubting and doting ignorance vnto the end . Then by the Apostles rule ( and the rule is infallible ) they that doubt of their faith , of their saluation by Christ , of their iustification , are concluded to bee reprobates . What shall then become of the whole Pontifician Church , who teach and professe , yea , who peremptorily decree and command , that none vnder paine of Anathema , doe beleeue certainely , and without doubting of his saluation ? O Reprobate Church ! But leauing them , wee see the Apostles peremptory command to the Corinthians , and so to Christians , so to examine themselues , so to proue their owne selues , as that they know ( and knowledge is certaine ) that they are in the Faith , and that Iesus Christ is in them . Whosoeuer hath not this knowledge , this certainety of Faith , is by the holy Ghost doomed and damned for a Reprobate , whatsoeuer the Councell of Trent say to the contrary . Ob. But the most firme beleeuer is not without doubtings , yea , such as sometimes doe border and trench vpon despaire , through some fierce assault of tentation . It is true indeede . But this doubting is not the effect of faith , but rather a defect , or weakenesse of Faith , while the act of it is for the time suspended , or suppressed ; God so disposing it for our tryall , and further approbation . As the soule remaines intyre , euen in deliquio , though it haue not for the time its organicall operations in the body : So of Faith. Faith may bee brought euen vsque ad deliquium , to an extreame fainting in our sense and apprehension , and as it were to the last gaspe : yet Gods Aqua coelestis , is neuer wanting to reuiue it . Faith may for the time bee asleepe in a mans heart , as Christ was in the ship , while the heart is euen couered ouer with waues of temptations : yet being awakened by prayer , by and by the Coast is cleered againe , and faith , recouering its natiue strength , assureth the heart , as the Angell did Paul in that dangerous Nauigation , That none in this litle Barke of ours shall perish , but safely arriue vpon the Honey-hauen of Melita , euen at that true Honey-flowing-land of Canaan . Indeede Faith suffereth many paroxismes , or fits of tentations : but all such fits are but as so many fits of an Ague in the Spring , which make a man the healthier and stronger all the yeare after . What if Faith now and then doe sleepe ? yet sleepe , wee know , though it binde vp , and as it were deaden the senses for the time , that vneath a man sleeping is discerned from a dead man : yet , this very deepe sleepe tends to the refection of the body , and makes it arise more vigorous , euen as a Gyant refresht with wine , or as a Dazie , drooping all the night , displayes its cheerfull lookes at the approach of the morning sunne . The Sunne may bee eclypsed or clouded a while , but anon breakes through all interpositions and oppositions , with the fresh darts of his piercing beames ; and during the Eclipse , it lacked none of its light in our vnderstanding , but we lacked the light of it in our sense : So Faith may be eclipsed or ouer-clouded with tentations for a time , yet lose none of its vertue , sauing onely we are not so sensible of it , till at length it haue ouercome the tentation . The fire that is raked vp close vnder the embers , though it cannot now be seene , yet it is fire still , and is the better peserued against the next morning , to feede vpon new fewell : So Faith , though it bee not easily discerned , while it lyeth couered vnder the dead ashes of deepe contrition and humiliation for sinne , and of mortification , yea of tentation ; yet it is the better preserued , that while heauinesse for sinne may endure for a night , yet the ioy of Faith returnes in the morning , as it were feeding it selfe with new workes of obedience , flaming forth in a Christian life . So that Faith , be it lesse or more , is alwayes in its own nature certaine , though not alwaies alike in our sense and apprehension . The most fruitfull Tree is not free from windes and tempests , whereby it is shrewdly shaken ; yet for all that , it is not hindred , but rather helped ( as the Philosophers speake ) in bringing forth more plentifull fruit in his season ; sith the roote thereof , firmely fastned in the ground , is not loosened , but rather inlarged , to receiue a fresh supply of sappe from the earth , to become the more fruitfull . Such is a faithfull man , whom Dauid compares to a Tree , planted by the riuers of water : who though he be shaken with sundry windes of temptation , yet he bringeth forth his fruit in due season , his leafe not withering , and his actions prospering ; sith his Faith , as the roote , is fixed in Christ , hauing the Riuer of the water of life flowing from Gods holy Spirit to nourish it continually : for , as Esay saith , Chap. 27. 10. In measure in the branches thereof wilt thou contend with it , in the day when hee bloweth with his fierce winde . God moueth the branches of his liuing Trees , and that in measure , by afflictions , and temptations , but the rootes are vntouched . A ship , wee see , lying at hull in the Harbour , is tossed and tumbled on this side , and that side , yet being fastned by the Anchor , it is not subiect to wracke ; yea , being now vnder sayle , exposed to the windes and waues , yet it is wafted onwards to the intended Port by the direction of the wise Pilot , sitting and steering the Helme according to his Card and Compasse : So the faithfull man , euen when he rides securely in the Harbour of Tranquility , as Dauid did , Psal. 30. when hee said , In my prosperity I shall neuer bee moued ; yet God turning away his face for the time , hee is troubled : but keeping his Anchor-hold of hope , both sure and stedfast , and adhering to God , by faithfull prayer and humble supplication , he is preserued from wracke , keeping still his faithful station . Or let him lanch out into the Deepe , and hoyse vp saile for some noble voyage , though he be driuen with fierce windes ; yet Gods Spirit sitting and steering the Helme of his Faith , by the Card of Gods Word , he bringeth him at length safely to the Hauen , where hee would be , although through most extreame difficulties . So wee see , the fruit of sauing Faith may bee suppressed , yet the roote not supplanted : the act of it may be suspended , yet the habit not lost : Faith may sleepe , and yet liue : it may be eclipsed , yet hold on his course : faint , yet not faile : sicke , yet not to death : bruised , yet not broken to peeces : shaken and weather-beaten , yet not suffer vtter shipwracke : languish , yet not perish . Bernard alledging St. Augustines words , to wit , Fides , non coniectando , vel opiniando , habetur in corde , in quo est , ab eo cuius est , sedcerta scientia , acclamante conscientia : that is , Faith is found in the heart , wherein it is , of him whose it is , not by coniecture , or opinion , but by certaine knowledge , the conscience according with it . Bernard thereupon inferreth these words : Ego securus in Magistri Gentium sententiam pergo , & scio quoniam non confundar . Placet mihi ( fateor ) illius de fide definitio . Fides est ( ait ) substantia rerum sperandarum , argumentum non apparentium . Substantia ( inquit ) rerum sperandarum , non inanium phantasia coniecturarum . Substantia nomine aliquid tibi certum ●ixumque praefigitur . Non est enim fides estimatio , sed certitudo : I doe securely follow the iudgement of the Teacher of the Gentiles , and I know , that I shall not bee confounded . His definition of Faith ( I confesse ) pleaseth me well . Faith ( saith he ) is the substance of things hoped for , and the euidence of things not seene . The substance of things hoped for , not the phantasie of vaine coniectures . Vnder the name of substance thou hast something certaine and fixed layd downe . For faith is not opinion , but certainty . So Bernard . And this was the Catholicke Doctrine of the ancienter Fathers of the Church . St. Chrysostome vpon the wordes of the Apostle , Heb. 10. 19. Hauing therefore , Brethren , boldnesse to enter into the most holy by the bloud of Iesus : saith : Whence is this boldnesse ? from remission of sins . And vpon the 22. vers . Let vs draw neere with a true heart in full assurance of faith , &c. Hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of vs draw neare ? Hee that is holy by faith . And that with a true heart in full assurance of Faith. How is that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wee must so beleeu , as if we did with our eies behold things visible before vs. And much more certainely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For in these things wee may bee vncertaine , and so be deceiued : but faith cannot bee deceiued . And here wee are ledde by sense : but in matter of faith , wee are ledde by the spirit . And vpon the Epistle to the Romanes , Ch. 4. where the Apostle saith , vers . 21. Being certainly perswaded , &c. Chrysostome saith , Obserue , that he saith not simply , He beleeued , but , He was certainely perswaded . For such a thing is faith , that it is more manifest and cleare , than those demonstrations which are deduced from reason ; and doth more perswade than they . For he that is perswaded by reasons , may be induced by other reasons to wauer in his iudgement : but he that is settled vpon faith , hath now long agoe carefully guarded , and guirt about his hearing , as it were with a Rampart or strong Wall round about , lest hee should be infected with peruerse speeches . And a little after , It is the property of a weake , pusillanimous , and wretched minde , not firmely to beleeue . If therefore at any time it happen , that any doe flout vs for our certainty and confidence in beleeuing , let vs againe obiect vnto them incredulity , as to those that are wretched , pusillanimous , foolish and weake , and which haue no better vnderstanding than the very Asses . For , as to beleeue , is the point of a magnanimous and noble minde : so to bee incredulous and wauering , is a signe of a most foolish minde , light , and abased , euen to the bruitishnesse of the vnreasonable Beasts . Therefore ( saith hee ) leauing these , let vs imitate the Patriarch Abraham , and glorifie God , as he also gaue glory to God. And what is it that he saith , giuing glory to God ? Hee considered Gods righteousnesse , and his neuer sufficiently comprehended vertue and power ; and so conceiuing in his minde a thought worthy and beseeming such a person , hee got a most certaine perswasion of the promises . So he . Thus wee see this holy man disclaimes all hesitation or doubting in faith ; he propounds the patterne of Abraham , whose faith was most certaine , whom we are to follow in the same steps , as the Apostle saith , Rom. 4. 12. for the promise is made sure to all the seede , to all those that are of the faith of Abraham , vers . 16. He that wants this certainty of faith , doth not truly beleeue , as Chrysostome saith , he vnderstandeth no more than a beast , than the very Asses , hee is of a base and pusillanimous spirit , he denieth to giue glory to God , which , as Chrysostome saith , is the most excellent property of a Christian mans life . Let the Pontificians , and among them Vega , with his Councell of Trent , looke to their credit in this point , least as men without vnderstanding , they be found like to the beasts that perish . St. Basil saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the property of faith ? an vndoubting assurance , or full confidence voide of distrust . The same Sain : Basil also in another place saith , That faith , beyond all reasons of Sciences and Arts , doth draw the soule to a consent ; yea , and that faith relyeth not vpon Geometricall or necessary demonstrations , but is iufused into the soule by the operations of the holy Ghost . And againe ; Faith is an vndoubted assent to those things which are heard , in a certaine perswasion of the truth of those things which are preached by the grace of God : which Abraham shewed ( saith hee ) hauing testimony , that hee doubted not through distrust , but was strong in the faith , giuing glory to God ; and being certainly perswaded , that he which had promised , was able also to performe . Tertullian afore him , saith ; Fides integra secura est de salute : sound and intire Faith is secure of saluation . But shall wee neede to bring candles to shew vs the light of the Sunne ? The Sunne-shine of the Scriptures hath so clearly manifested the truth of the certainty of faith , that the ancient Doctors of the Church , borrowing their light from that Sunne , are as so many Starres witnessing the same truth . So as not so much as a cloud of doubtfulnesse is to be seene in them as touching this point ; howsoeuer the Pontificians , dazzled with the bright beames of truth , would also cast a myst before faiths eyes , and would * perswade vs , that where the Fathers speak of the certainty of faith , they meane some morall or experimentall certainty ; distinctions , which their simple hearted spirits neuer dreamed of in this kinde : and where the Fathers speake of our manifold infirmities and weaknesses , that are in our nature , and of those doubts and feares that arise from our carnall corruption , the Pontificians would perswade vs , that they meane of the doubts and feares that are in faith . So witty are the Pontificians in their selfe-deceiuings . Now besides this natiue certainty of sauing faith in euery beleeuer , there be many other accruing and concurring helps , seruing to seale vp this infallible certainty of faith , with all fulnesse of assurance . As first , the infallible testimony of the Spirit of truth , witnessing to our spirits , to the spirit of faith , that we are the Sonnes of God , Rom. 8. 16. And Gal. 4. 6. Because yee are sonnes , God hath sent forth the Spirit of his Sonne into your hearts , crying Abba Father . And Ephes. 1. 13. In whom also yee trusted , after that ye heard the Word of truth , the Gospell of your saluation : in whom also , after that yee beleeued , yee were sealed with that holy Spirit of promise , which is the earnest of our inheritance , vntill the redemption of the purchased possession , to the praise of his glory . This place is very pregnant , and worthy our best attention . The holy Ghost is called the seale , wherewith wee are sealed , and the earnest of our inheritance . Now a seale and earnest , are Symboles of assurance . But marke ; this seale and earnest is giuen vs , after that we haue beleeued . So that here is the seale of the Spirit annexed to the seale , and certainty of our faith , ad corroborandum titulum , as the Lawyers speake , to strengthen our title : That ( as the Apostle saith ) by two immutable things , wee might haue strong consolation , who haue fled for refuge to lay hold vpon the hope set before vs , which hope wee haue as an anchor of the soule ▪ both sure and stedfast ; and which entereth into that within the vaile , whither the fore-runner is for vs entred , euen Iesus , made an High Priest for euer after the Order of Melchisedech . So 1. Ioh. 4. 13. Hereby we know , that we dwell in him , and he in vs , because he hath giuen vs of his Spirit . Faith then being certaine , and confirmed also by the seale of Gods Spirit , what more certaine ? Hence it is , that Bernard , writing to Pope Innocent , against Abailardus , saith ; Abailardus fidem definiebat aestimationem ; qu●si cuique in ea sentire & loqui , quae libeat , liceat : aut pendeant ab incerto , in vagis ac varijs opinionibus nostrae fidei Sacramenta , & non magis certa veritate subsistant . Nonne si fluctuat fides inanis est & spes nostra ? Sed absit , vt putemus in fide , vel spe nostra aliquid , vt is putat , dubia aestimatione pendulum , & non magis solum , quod in ea est , certa ac solida veritate submixum , oraculis & miraculis diuinitus persuasum , stabilitum & consecratum partu Virginis , sanguine Redemptoris gloria resurgentis . Testimonia ista credibilia facta sunt nimis . Si quò minùs , ipse postremò Spiritus reddit testimonium spiritui nostro , quod filij Deo sumus : that is : Abailard hath defined faith to bee an opinion ; as if it were lawfull for euery one to speake and determine of faith , as they lifted : or as if the mysteries of our faith depended vpon vncertainty , in wandring and wilde opinions , and did not rather subsist in a most certaine verity . For if faith bee wauering , is not our hope also vaine ? But far be it , that wee should thinke that there is any thing in our faith or hope , wauing ( as he thinketh ) in a doubtfull opinion , and not rather the onely thing that is in it , is supported with the certaine and solid truth , perswaded by oracles and miracles from God , established and consecrated by the * birth of the Virgin , by the bloud of the Redeemer , and by the glory of him that rose againe . These testimonies are most credible . If they were not sufficient , the Spirit himselfe in the last place , doth giue testimony to our spirit , that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem , nisi qui Spiritum istum nondum accepti , quiue Euangelium aut ignoret , aut fabulam putet ? Scio , cui credidi , & certus sum , clamat Apostolus ; & tu mihi subsibilas , fides est aestimatio ? How then dare any man call faith an opinion , but he that hath not as yet receiued that Spirit , or who knoweth not the Gospell , or reputes it a fable ? I know whom I haue beleeued , and am certaine , cryeth the Apostle ; and doest thou whisper , faith is an opinion ? So Bernard . So that in Bernards time , who liued betweene foure and fiue hundred yeares agoe , the darknesse of Egypt had not as yet so ouer-spread the earth , but that some light shined in the land of Goshen , to giue light to Gods people : Nor had the deluge of Apostacy , breaking forth from the great deepe of the mysterie of iniquity , and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie , sitting vpon many waters , so ouer-flowed the firme ground of Christian faith , but that the Doue of Gods Elect , might finde some place to pitch the foote of the certainty of saluation vpon . There be also sundry other accessory testimonies , to establish euery true beleeuer in the certainty of his saluation : as the holy Scriptures , wherein is set downe the truth of Gods promises . The Scriptures are strong and euident testimonies of God : and therefore called the Two Testaments of God. Search the Scriptures ( saith Christ ) for in them yee finde euerlasting life , and they are they which testifie of me . And , Iohn 20. 31. These things are written , that yee might beleeue , that Iesus is the Christ the Sonne of God , and that beleeuing , yee might haue life through his Name . St. Augustine vpon the words of the Psalme , God is faithfull in his words , &c. saith , Noluit sibi credi dicenti , sed voluit teneri Scripturam sanctam , &c. God would not haue his bare saying to be beleeued so much , as he would haue the holy Scripture to be firmely holden ; euen as if you should say to a man , when you promise him any thing ; Thou doest not beleeue me , behold , I giue thee my writing for it : for seeing one generation goeth , & another commeth , the Scripture of God ought to remaine , as a certaine hand-writing of God , which all passengers reading , may hold fast the way of his promise , &c. And Bernard saith , vpon these words , Matth. 8. Speake but the word onely , &c. Bonum est , si dicantur verba ; sed nihilominus bonum est , si scribantur verba , &c. It is good , if the words bee spoken ; but yet it is good also , if the words be written . For the word flyeth away irrcuocable , vnlesse it be committed to writing . Scriptura , &c. The Scripture makes the word both stable and visible . St. Ambrose saith ; Sermo plurimus Scripturarum animam confirmat , & quodam spiritalis gratiae colorat vapore : The plentifull speech of the Scriptures doth confirme the soule , and as it were colour it with a certaine vapour of spirituall grace . And vpon the Epistle to the Romanes . Chapt. 1. vers 2. In the holy Scriptures . Hoc ad cumulum , &c. This hee added to the heape of his true protestations , that hee might cause the greater faith in the beleeuers . And Theophilact vpon Luke 16. They haue Moses , and the Prophets , &c. saith , Nothing is so profitable , as the diligent searching of the Scriptures ; for by searching of the dead , the Deuill may deceiue vs : but those which soberly search the Scriptures , nothing can deceiue them ; for they are the lanthorne and light whereby the theefe is discouered , and taken tardy . So that the holy Scriptures are a strong foundation to build the certainty of Faith vpon . So the holy Sacraments , which are the seales of Gods Testaments , they are all the seales of our faith , Rom. 4. 11. A point that hath much puzzled and perplexed the Pontificians , for as much as both the ancient Fathers are full of testimonies to this purpose , and the Pontificians themselues doe ascribe so much to the efficacy of the Sacraments ( as conferring grace ex opere operato , as they terme it ) whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them . But such is their inueterate enmity against this certainty , that rather than they will shew the least fauour towards it , they are content to diminish a little from the power and efficacy which they ascribe to their Sacraments . But first , for the Fathers ; Vega very stoutly , and as he would seeme , ingeniously professeth to act the aduersaries , that is , the Protestants part , in alledging their proofes for the certainty of faith , sealed by the Sacraments , both out of the Scriptures , and out of the Fathers . But whatsoeuer the proofes and authorities be , Vega very wittily ( as his manner is ) reduceth all their answers to these three heads . First , Admit , saith he , that those things required to the worthy receiuing of the Sacraments , be certaine and fixed , yet no man can be certaine , that he hath omitted nothing requisite thereunto : for there might be remaining in him some errour , or inuincible ignorance before the receiuing of the Sacrament , and so in regard of his indisposition , he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament . And so Vega makes a mans iustification , to depend vpon the worthinesse or vnworthinesse of his owne disposition , or preparation in comming to the Sacrament ; whereof , say they , as none can be certaine , that it is , as it ought to be , but the contrary rather : so neither can he be certaine of any grace receiued by the Sacrament . But as the good King Ezechias prayed for the commers to the Sacrament of the Passeouer , saying , The Lord God pardon euery one , that prepareth his heart to seeke God , the Lord God of his Fathers , though hee be not cleansed according to the purification of the Sanctuary ( that is , so exactly as hee ought . ) And the Lord hearkened vnto Hezechias , and healed the people : So though we come short ( as the best doe ) in the performance of holy duties , according to that perfection , which the Lord requireth ; yet there is place alwayes left for humble prayer , both to procure Gods pardon for our faylings , and his speciall grace and blessing in our reuerent vse of his holy Ordinances . But this in briefe by the way to confute Vega's folly . Secondly , he answereth , That though there bee no errour , nor inuincible ignorance remaining in a man , that is to receiue the Sacraments , yet ( saith Vega ) I do not see it euery way certaine , that those things are sufficient , which are accounted requisite to iustification with the Sacrament of Baptisme , or Penance . For it is not certainly receiued of all , that these Sacraments doe conferre the first grace . As the Master of the Sentences , Alexander Hales , and Gabriel Biel , are of the contrary opinion . And sith these opinions , saith hee , are not condemned expresly by the Church , although the opposite opinions be much more probable : therefore there is place left for all kinde of doubtings and hesitations about our iustification ; as well after the receiuing of the Sacraments , as before : So that there is no more ground , whereof to gather the certainty of grace , because of the Sacraments receiued , than by reason of our owne disposition . But his third answer is the maine one he stands vpon : for he saith , Vtque radicitus totum hoc argumentum subruamus & eneruemus , dico tandem , &c. And that wee may ouerthrow this whole argument by the rootes , and vtterly disable it , I say thirdly , &c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Champion . What will he doc ? He comes Sampson-like , and makes no more reckoning to pull downe the pillars , whereon the whole frame of Christian faith standeth , than Sampson did to pull downe the house vpon the Philistims heads . But let Vega beware hee pull not an old house vpon his owne head . Well , Dico tandem , &c. I say once for all , that although it may be certaine by faith , that any kinde of repentance for sinnes , with a purpose of keeping the Commandemets , and a desire to receiue Baptisme , be , together with Baptisme and Penance , sufficient to obtaine grace ; yet it doth not follow , that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one , whether he hath these things or no ; yet none can be certaine by faith , or euidently , that he is truely baptized or absolued : because there is necessarily required vnto the accomplishing of these and all other Sacraments , an intention in the Priest , to doe that which the Priest doth , as is decreed in the seuenth Session of this our Councell , Can. 11. But of that intention in the Priest , no man , without diuine reuelation , can by faith or euidence be certaine . And so forth , to this purpose . Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments ; nay , not onely stagger it , but strike it dead , if certainty ( as the Pontificians in their Councell haue decreed ) must depend vpon the intention of the Priest , in the time of consecrating the Sacraments , and without the Priests intention , the whole Sacrament is voyde and vaine : and whether the Priests intention were going a wool-gathering or no , no man knoweth . Into such a miserable exigent of vncertainty haue the Pontificians implunged themselues ; as into the very Gulfe of Hell , where doubt and despaire dwels . Now for those diuine helpes to the natiue certainty of sauing Faith , we may summe them vp , and reduce them to this gradation : As first , Gods Word ; Dictum Iehouae : secondly , Gods promise : thirdly , his oath : fourthly , his hand-writing : fifthly , his scale : sixthly , his carnest or pledge , 2. Cor. 5. 5. So that God , as it were by so many steppes and degrees , leades our Faith to the very top of the impregnable Rocke of all infallible and vnmoueable certainty . Another accessory testimony confirming the certainty of faith , is a good conscience ; which is not onely conscientia rectè factorum , but faciendorum : not onely a good conscience , in regard of our life past , wherein we haue endeauoured to liue vprightly , and heartily repented vs of whatsoeuer we haue mis-done , eyther by omission or commission : but also in regard of the time to come , while we resolue in a sincere purpose of heart , and endeauour with all our power , to serue God in holinesse and righteousnesse all the dayes of our life . Of the good conscience of the life past , the Apostle speaketh , whereby the certainty of his faith is sealed vp vnto him , 2. Tim. 4. 6. 7. I am now ready to be offered , and the time of my departure is at hand ; I haue fought a good fight , I haue finished my course , I haue kept the faith . Whereupon hee concludes in the certainty of Faith : Henceforth is laide vp for mee a Crowne of righteousnesse , which the Lord , the righteous Iudge , shall giue mee at that day . And , of his good conscience for the time to come , he speakes , Phil 3. 13. Brethren , I count not my selfe to haue apprehended : but this one thing I doe , forgetting those things which are behind , & reaching forth vnto those things which are before , I presse towards the marke , for the price of the high calling of God in Christ Iesus . Also , Heb. 13. 18. Pray for vs , for we trust we haue a good conscience in all things , willing to liue honestly . Now the conscience of a man is weighty , and magn● in vtramque partem , as the Orator said . It is a powerfull testimony eyther to accuse , or to acquite a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him , Acts 23. 1. So 2. Cor. 1. 12. Our reioyciug is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we haue had our conuersation in the world . Now a good conscience hath many branches , eyther as it reflects vpon Faith ; so it is priuie to the remission of sinnes , and reconciliation of the soule with God : or as it respecteth our loue , both of God , and of the godly in especiall . Loue is another seale of Faith , as 1. Iohn 3. 18 , My little children , let vs not loue in words , neither in tongue , but in deed , and in truth . And hereby wee know , that wee are of the truth , and shall assure our hearts before him . And vers . 14. We know that we haue passed from death vnto life , because we loue the brethren . Yea , this is such a badge , as all men may know vs to belong to Christ , Iohn 13. 35. By this shall all men know that yee are my Disciples , if yee haue loue one to another . Another seale of the certainty of Faith , is affliction for Christs cause . Hereupon the Apostle saith , 2. Cor. 1. 5. As the sufferings of Christ abound in vs , so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope , not onely touching himselfe , but also the Corinthians themselues , vers . 7. And our hope of you is stedfast , knowing , that as you are partakers of the sufferings , so shall you be also of the consolation . Yea , the afflictions which Gods children suffer for Christ , are occasions and meanes to fasten our faith the more surely vpon God : as vers . 9. We had the sentence of death in our selues , that we should not trust in our selues , but in God which raysed the dead . The Apologue of the Traueller , may be a Morall vnto vs in this matter . The Sun and the Winde plaid each their part by turnes , to see which could first cause the wayfaring man to cast his cloake off . The Winde blowing and blustring vpon him , caused him to buckle it closer to him : but the Sun working vpon him with his warme rayes , at length made him weary of his weede , and to cast it aside . So preualent are the blasts of afflictions to cause the Christian Pilgrim , to buckle his mantle of Faith closer vnto him ; when as the flattering gleames of outward prosperity , doe cause oftentimes a feeble fainting in the soule . To this purpose the Apostle saith excellently , 2. Cor. 4. 8. We are troubled on euery side , yet not distressed : we are perplexed , but not in despaire : persecuted , but not for saken : cast downe , but not destroyed . Alwayes bearing about in the bodie the dying of the Lord Iosus ( The Apostle keepes his Cloake close about him , for all the storme ) that the life also of Iesus might be made manifest in our mortall flesh . And vers . 16. For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . For our light affliction which is but for a moment , worketh for vs a farre more exceeding and eternall weight of glorie . For our suffering with and for Christ , is a sure token of our reigning with him . Rom. 8. 17. If so be that we suffer with him , we shall also bee glorified together with him . Hereupon the Apostle reioyceth , yea , and glorisieth in this behalfe , 2. Thes. 1. 4. We our selues glory in you , in the Churches of God , for your patience and faith , in all your persecutions and tribulations that ye indure , which is a manifest token of the righteous iudgement of God , that yee may bee counted worthy of the Kingdome of God ; for which ye also suffer , seeing it is a righteous thing with God to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the Lord Iesus shall be reuealed from Heauen , with his mighty Angels , &c. And , Rom. 5. 1. &c. Therefore being iustified by Faith , wee haue peace with God , through our Lord Iesus Christ , by whom also we haue accesse by Faith into this grace , wherein we stand , and reioyce in hope of the glory of God. And not onely so , but we glory in tribulations also , knowing that tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed , because the loue of God is shed abroad in our hearts , by the holy Ghost , which is giuen vnto vs. So that by these places of holy Scripture , wee may note what a strong euidence and assurance of saluation , a faithfull man receiueth from the vse of afflictions , such as he suffereth especially for Christs cause . They are infallible tokens vnto vs of Gods righteous iudgement to come : yea , they are the very Characters of Christ. As the same Apostle saith , Gal. 6. 17. From henceforth , let no man trouble me : for I beare in my body the markes of the Lord Iesus . As if the Apostle had said : Let no man go about to disturbe my Faith , or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine , which I haue both preached and practised , with the mixtures of legall Ceremonies , and carnall Rites : for I am ready to seale vp with my dearest bloud this my Faith and Doctrine , bearing already about in my body the ignominious markes ( as the world accounts them ) of the Lord Iesus , as the most certaine seales and testimonies of my reioycing in Christ Iesus ; by which reioycing I dye daily . In a word , the afflictions of Christ , are the Christians high-way to Heauen . Acts 14. 22. Paul confirmed the soules of the Disciples , by exhorting them to continue in the Faith , concluding , that we must through much tribulation enter into the Kingdome of God. So that a Christian asking the way , by which he must trauell to the Kingdome of Heauen , his Country ; and being told , that the way through which he must passe , is a very narrow and strait passage , incumbred with many difficulties and dangers , strowed with thornes and bryars , beset with band-dogs , and wilde beasts , crawling with serpents and snakes , and lying through a barren and desolate desert , where hee must looke to finde but hard entertainment , suffer much hunger and thirst , cold and nakednesse , &c. will not this Christian Traueller , meeting with such signes and tokens of his way , chawked out vnto him aforehand , perswade himselfe , that he is now in the right way to his Countrey ? Whereas if hee meete with pleasant pathes , through fertile fields , and bespangled meadowes , and pleasant groues , and chrystall riuelets , to refresh and delight him , and in stead of saluage wilde beasts , and serpents , finde courteous entertainment , and kinde vsage of the Natiues and Patriots of the Country : may he not iustly suspect he is out of his way ? For as one saith ; Non est ad astra mollis è terris via : The passage from earth to Heauen is not strowed with Roses . Afflictions then being the way to Gods Kingdome , the Christian mans Country , it is a strong euidence , that he is one of Gods Sons and Children , whom the Father thus chasteneth , as the Apostle saith . Another meanes to strengthen our Faith in the certainty of it concerning saluation , is our manifold infirmities ; a thing not more strange , than true ▪ For , as the Apostle saith , 2. Cor. 12. 10. When I am weake , then am I strong . Therefore , saith he , I take pleasure in infirmities ; most gladly therefore will I reioyce in mine infirmities , that the power of Christ may rest vpon me . Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith , is , not out of the nature and property of infirmities , but because they driue vs from reposing confidence in our selues , to rest the more strongly vpon Christ. This is like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Philosopher speakes of ; As in the winter season , Well-water is more warme than in summer , being inuironed round with cold frost , which causeth the natiue heate to recollect it selfe inward : So Faith being compassed about with many infirmities , is thereby occasionally moued to recollect his strength together : and is then strongest , when the flesh is weakest . As the Apostle saith , When I am weake , then am I strong . This is that , whereof the Apostle speakes , 1. Cor. 1. 25. calling it the foolishnesse of God , which is wiser than men ; and the weaknesse of God , which is stronger than men : For ( saith hee ) yee see your calling , brethren , how that not many wisemen after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish , weake , and base things of the world , to confound the wise , strong , and honourable of the world . What 's the reason ? The Apostle addes it , That no flesh should reioyce in his presence : For of him are we in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption ; that according as it is written , He that glorieth , let him glory in the Lord. Thus Gods strength is made perfect in vs , through our weaknesse . Finally , that which the Pontificians make a block to stumble , or a shelfe to split and wracke the certainty of their saluation ; euen that doth the Scripture put as a faithfull station to harbour in , and a firme ground to anchor on : and that is feare . As they alledge that of the Apostle , Phil. 2. 12. 13. Worke out your saluation with feare and trembling : for it is God , which worketh in you , both to will and to doe , of his good pleasure . But the Pontificians , as if they would professe themselues altogether strangers and aliens from this mystery of grace , they do most grosly peruert and * wrest this place of the Apostle to a quite contrary sense , as if by feare and trembling , the Apostle should teach vs to doubt of our saluation . Indeede , as Trent takes feare ; namely , for the slauish and seruile fear , such as is in the Deuils , and such as is sutable to Romish faith , no maruaile if it be full of anxiety and perplexed horrour : but taking it as the Apostle meaneth it , for the filiall and godly feare that is in Gods Saints and Sonnes , it is free from anxious perturbation . But it is euident , that the Apostle speakes of feare and trembling in regard of Gods power in working in vs , and of our owne manifold infirmities and disabilities to performe any good duety , as of our selues . For the Apostle testifieth , It is God that worketh in vs both to will and to doe , and that of his good pleasure . Whereupon St. Augustine saith ; Vnde , Cum timore ac tremore ? nisi quia superbia etiam in ipsis rectè sactis cauenda est , ne homo , dum quod Dei est , deput at suum , amittat quod Dei est , & redeat ad suum : Whence is this , that he saith , With fear and trembling ? but because pride is to be preuented euen in our best actions , left while a man account that his owne , which is due to God , he lose euen that which is Gods , and returne to that which is his owne . And vpon the 103. Psalme , vpon the same words of the Apostle , Augustine saith ; Quare cum tremore ? Quia Deus operatur . Quia ipse dedit , non ex te est , quod habes : cum timore ac tremore operaberis . Nam si non tremueris eum , auferet quod dedit : Why with trembling ? Because it is God which worketh . Because he gaue , and it is not of thee , which thou hast : therefore thou shalt worke with feare and trembling . For if thou wilt not tremble before him , hee will take from thee that which he gaue . And he addes that in the second Psalme , Serue the Lord in feare , and reioyce vnto him with trembling . Si cum tremore exultandum est , Deus aspicit , fit terraemontus ; aspiciente Deo tremant corda nostra , nam ●unc ibi requiescet Deus : If we must reioyce with trembling , God looketh , and the earth quaketh ; when God looketh on vs , let our hearts tremble , for then God resteth there . Audi illum alio loco , &c. Heare him in another place , Vpon whom shall my Spirit rest ? euen vpon him that is poore , and of a contrite heart , and that trembleth at my word . So that our feare is our security , our trembling our rest and reioycing . Thus we become Gods habitation for his Spirit to rest on . So farre is our feare and trembling from doubting and vncertainty , that our trembling heart becomes a faire obiect of Gods gracious countenance . Vpon him will I looke ; and a firme subiect of his eternall residence , vpon him will I rest , saith the Lord. Or if we referre feare and trembling to the consideration of the day of Christs comming in Maiesty , when euery tongue shall confesse , and euery knee bow vnto him , which the Apostle in the same Chapter a little before mentioneth , expounding it of our appearing before him at that day , Rom. 14. 11. Yet this feare and trembling , is so farre from working in vs wauering and doubtfulnesse of our saluation , that S. Augustine writing vpon the 147. Psalme , saith : In Euangelica lectione territi sumus de die nouissimo . Terror ille securitatem parturit . Territi enim praecauemus ; praecauentes , securi erimus : In the reading of the Gospell we are affraid of the last day . This terror begets security . For being affraid , we take heede betimes ; and taking timely heede , we shall be secure . And to conclude this point , the wisedome of God saith clearly , Pro. 14. 16. In the feare of the Lord is strong confidence , and his children shall haue a place of refuge . Thus whereas the Pontificians teach their people to doubt of their saluation , in regard of their owne indisposition : Gods Spirit reareth vp a Temple of rest vpon our trembling heart ( as once he established the stable earth vpon the tremulous waters ) teaching vs to reioyce in our indisposition and infirmities , and to exult in our trembling , because his strength is made perfect in our weaknesse , because our reioycing and glorying is not in our selues , but in God , who worketh in vs both to will and to doe , and that of his good pleasure . So that the true beleeuers owne infirmities , are strong motines to driue him out of himselfe , and to rest wholly vpon God , who is his onely strength . What is the reason then , that the Pontifician , so much depressing and vilifying his owne indisposition , in regard of certainty of Faith , is not also moued thereby to renounce himself , and repose his Faith the more firmely vpon God ? The reason is , for that as on the one side , they aduance beyond all measure the power of their naturals , as their free-will , and the like , both in receiuing and retaining of I wot not what inherent grace , whereon they build their iustification : so on the other side , they do as much depresse their indisposition ( as they call it ) not that thereby they might be driuen out of themselues , to seeke rest in God , but that in a Babylonish and confused mixture of a high and lowe conceipt of themselues , they might build an imaginary Tower reaching vp to Heauen , whose foundation and whose fabricke is nothing else , but tottering vncertainty . And were it not that God had altogether confounded these Babylonish builders , not onely in their language , but in their very iudgements , me thinkes , in their naturall policy , they might haue salued or saued the credit of their disposition ( which otherwise they so much adore ) by not mentioning it at all , and in stead thereof haue magnified their naturals , and inherentrighteousnesse to the very skyes : and so all their certainty of saluation would euen mole sua , of it owne accord , fall to the ground , according to their owne desire . For , once perswade a man , that his saluation hath but any part of dependance vpon his owne naturall abilities ; and then , the more you possesse him with an opinion of his owne worth , the further off he is from all true certainty of saluation . For as the deeper Seas haue the loftier surges , tossing the ship now vp to Heauen , now downe to Hell , so that the passengers stagger too and fro like a drunken man , and are at their wits end , as Dauid speaks : So the higher a man is mounted from the firme ground of sole sauing Faith , vpon the swelling surges of his owne inherent righteousnesse , the more is his conscience , vpon euery winde of temptation , rowled vp and downe , now to the top of vaine presumption , now to the bottome of deepe despaire , hauing not the least anchor-hold of true hope , whereon to stay his brittle Barke . But sith the Pontificians acknowledge no other iustification , but that which is inherent , whereupon doth necessarily follow vncertainty , as a fruit of the same tree ; and seeing this certainty at the best can be no other , but a vaine presumption and false confidence , which they maliciously brand the certainty of true Faith withall : therfore let them at their pleasure cry vp , or cry downe their own coyne , to hold their Merchants in suspense of making any sauing trade by the certainty of saluation , because such certainty grounded vpon their inherent righteousnesse , must needes be meere presumption . CHAP. XVI . Of Pontifician vncertainty in regard of predestination , and perseuerance in grace . THE Pontificians , denying the certainty of predestination , and so consequently of perseuerance in grace , do make the vncertainty of both the maine ground to build the vncertainty of their faith vpon . Concerning predestination , the Trent-Councell saith in the 12. Chapter , the title whereof is , To take heed of the rash presumption of predestination : Nemo quamdiu in hac mortalitate viuitur , de arcano diuinae praedestinationis mysterio vsque adeo praesumere debet , vt certò statuat se omnino esse in numero praedestinatorum : quasi verum esset , quod iustificatus , aut ampliu● peccare non possit , aut si peccauerit , certam sibi resipiscentiam promittere debeat . Nam nisi , ex speciali reuelatione , sciri non potest , quos Deus sibi elegerit : that is , No man while hee liueth in this mortality , ought so to presume of the secret mysterie of diuine predestination , as that he certainly beleeues , hee is altogether in the number of the predestinate : as if it were true , that a man once iustified , eyther cannot sinne any more , or if hee sinne , ought to promise to himselfe certaine repentance . For it cannot be knowne , but by speciall reuelation , whom God hath elected to himselfe . Note here , that the Councell puts no difference betweene the certainty of faith , concerning predestination and rash presumption , still referring all certainty to speciall reuelation from God. So that I would aske these Pontifician Fathers , that if a man by speciall reuelation being assured of his predestination , should thereupon confidently affirme , that hee is certainly in the number of Gods elect , and predestinate vnto life eternall ; whether they would not also iudge this to bee rash presumption . But this by the way . And Chapter 13. the title whereof is , Of the gift of perseuerance : Similiter de perseuerantiae munere , de quo scriptum est , &c. Likewise of the gift of perseuerance , whereof it is written , he that shall endure to the end , he shall be saued , &c. Nemo sibi certi aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio , &c. Let no man promise to himselfe any certainty by an absolute assurance ; although all men ought to place and repose a most firme hope in Gods helpe , &c. but with feare and trembling let them worke out their saluation in labours , in vigils , in almes-deedes , in prayers , in oblations , in fastings , and in chastity : for they ought to bee fearefull , knowing that they are borne againe vnto the hope of glorie , but not yet vnto glory , &c. Note here , that the Pontifician Councell calleth perseuerance a speciall gift of God , thereby meaning , that it is a gift meerly distinct from faith , & no fruit of iustifying faith . Now the Catholick Doctrine teacheth , that although perseuerance be a gift of God , yet it is not so distinct from true sauing faith , but that it is also a proper fruit thereof . Note here also , how though in generall they say , that all men ought to haue a most firme hope in Gods helpe , yet their maine doctrine is , to driue men to fearfulnesse and doubtfulnesse what shall become of them , seeing they tye their gift of perseuerance to the most vncertaine condition of their owne standing . As the Councell elsewhere saith ; Deus sua gratia semel iustificatos non deserit , nisi ab eis priùs descratur : God doth not forsake those that are once iustified by his grace , vnlesse first he be forsaken of them . But come we to the Commentaries vpon this Text of the Councell . First , concerning the point of predestination , whereon depends perseuerance in grace : I commend the Reader to the History of the Councell of Trent , where he may in one briefe view , see how humane deuices , and labyrinths of vngrounded distinctions , were set on worke to vndermine this foundation : some of them holding the Orthodoxe truth concerning election and reprobation , alledging the example of Iacob and Esau , Rom. 9. together with sundry other proofes out of the Scriptures . But a second sort condemning this as a hard , cruell , inhumane , horrible , and impious opinion , that it made God an accepter of persons , vniust ; that it ouerthrew free-will ; that it drowned men in the gulfe of despaire ; that it made others carelesse and presumptuous . And therefore , that God willing to haue all men saued , purposed to offer the same meanes to all , and whom he fore-saw would apply their free-will to receiue grace offered , those he predestinated to be saued : Others whom he fore-saw would not obey , but refuse to cooperate with God , those he did reprobate to damnation . Otherwise , there appeared no reason , why God in the Scriptures so often complaines of sinners , labours to reclaime them , and win them vnto him , if there were not in the means of grace offered a sufficiency to saue , and in men a liberty and ability to receiue them . Hereupon the History setting downe the censure of these two opinions , saith , That the first contained a great & hidden mysterie , humbling mans conceit on the one side , and aduancing Gods grace on the other . The other more plausible , popular , specious , and apt to puffe vp man with pride , and herein agreeing with the Friars vaine , professing rather artificiall curiosity in preaching , than accurate and sound Diuinity ; and to the Courtiers it seemed more probable , as more agreeable with politicke respects . It had especially two stout maintainers , that were Bishops . And they which defended it , building vpon humane reasons , thereby shewed their pregnant wit aboue others : but when they came to testimonies of the Scripture , they easily failed in their cause . So the Historie . In the third place , he reciteth the opinion of a third sort , of whom Catarinus is specially named , who , to mitigate and moderate the matter , confesseth , that there is a certaine number of the predestinate vnto life , but those very few , whom God out of his speciall grace purposed effectually to call , and saue . As for the rest , God would haue them also to bee saued , affording them sufficient meanes , but leauing it to their owne will to accept , or refuse them . And these latter were of two sorts ; some that receiuing the means , were saued , though they were none of Gods elect ; and of these there was a great number : Others , refusing to cooperate with God , who would haue saued them , are therefore damned . That the cause of the predestination of those first few , was the only absolute will and pleasure of God : and of those other , Gods preuision of their accepting and vsing of Gods helpe , and their cooperating with it : but the cause of the reprobation of the Iast , Gods preuision of their peruerse will in refusing Gods helpe , or in vsing it ill . This diuision is much like that which wee finde in Plato's Phedo ; where all men are sorted into three rankes : First , of such as are very good , but very few ; and those dying , goe straight to Heauen , to the Elizian fields . The second , of those that are starke naught , whereof there are very many ; which dying , goe immediatly to Hell , whence there is no redemption : and the third sort , are of a middle condition , neither very good , nor very bad ; who dying , are cast into a Riuer in Hell , where continuing for a yeare or two , till they be throughly purged , they are after that remoued into Heauen . But that Riuer in Hell is long ago with the extreme heate of Hell fire so dryed vp , as it is now become a hot dry stoue , called Purgatory , where that middle sort of Pontificians , who are neyther of the number of speciall predestinate , nor of the worst and refuse of the rest , but such as by the vertue of their free-will , accept Pontifician grace offered them , are for a time entertained in those hellish flames , till eyther their vncleane soules , or their Executors full sachels and powches bee throughly purged . But this is by the way . But from the heate of those altercations , in the time that these things were a hammering in the Councels forge , let vs come to see , what their learned Commentator Vega , hath in cold bloud set downe concerning this point of predestination , according to the Councels definitiue sentence . Duo sunt , &c. There are two things , which the * Fathers define concerning the mysterie of predestination : First , they decree , That not euery one that is iustified , is predestinate , and that the grace of iustification may befall euen those that are not predestinate , because he that is iustified , may lose his iustification once had , and neuer after recouer it . And this ( saith he ) the Fathers deliuered in these words of the 12. Chapter , Quasi verum esset , &c. As if it were true , that he that is once iustified , could eyther sinne no more , or if hee did sinne , ought to promise to himselfe certaine repentance . Sed multò adhuc apertiùs , &c. But much more plainly in the 17. Canon , in these words ; Si quis iustificationis gratiam , &c. If any shall say , that the grace of iustification happeneth to none , but such as are predestinate to life , and all others , who are called ; to be called indeede , but not to receiue grace , as being by Gods power predestinate to euill : let him be accursed . And , saith Vega , by the name of predestination , they doe in this place vnderstand an eternall preordination of some to blessednesse : or , which is somewhat more plaine and familiar , a certaine and firme purpose , whereby God from eternity would bestow blessednesse vpon some men . Now by all this it appeareth , that the Trent-Fathers hold , that others may be iustified , besides those that are predestinate and preordained vnto life . So that it seemeth , the Councels definitiue sentence concerning predestination , concluded vpon Catarinus his opinion afore cited ; that besides the certaine number of the predestinate vnto life , who are but a few , there are another sort left at large , and at their owne liberty , who receiuing grace offered by the cooperation of their free-will , are also iustified as well as the other . Secundum vero , &c. And the second thing , which the holy Synod hath here taught her faithfull ones concerning iustification , is , that the mysterie of predestination , is so hidden and secret , as no man without diuine reuelation can know , who those be , whom God hath predestinate . Verba , &c. The words of the Councell are in the 12. Chapter ; Nam nisi ex speciali reuelatione sciri non potest , quos Deus sibielegerit : For it cannot be knowne , but by speciall reuelation , whom God hath chosen to himselfe . Quare in principio , &c. Wherefore in the beginning of this Chapter , the Fathers doe wholesomly admonish all beleeuers , that no man , while he liueth in this mortality , doe so farre presume , as certainly to assure himselfe , that hee is in the number of the predestinate . Thus haue wee , I hope , without any equiuocation , the full meaning of this holy Synod concerning predestination , and the certainty of it . As for the point of perseuerance , which Vega coupleth with predestination as necessarily depending vpon it , we shall need to adde no more , but what the Councell it selfe saith expresly enough in Can. 16. cited by Vega : Si quis magnum illud vsque in finem perseuer antiae donum se certò habiturum , absoluta & infallibili certitudine dixerit , nisi hoc ex speciali reuelatione didicerit , anathema sit : that is , If any shall say , that hee shall certainly haue that great gift of perseuerance vnto the end , by an absolute and infallible certainty , vnlesse he shall learne this by speciall reuelation , let him be accursed . And this ( saith Vega ) confirmeth that which the Fathers said of predestination . Now the cause ( saith he ) for which all righteous men ought to be affraid of their perseuerance , and that none can arrogate to himselfe such a great certainty as this , vnlesse it * happen vnto him by diuine reuelation , the Fathers haue opened in those words of the 13. Chapter , Veruntamen , &c. But let them that thinke they stand , take heede , lest they fall ; and so vnto the end of the Chapter . Thus wee haue the state of Pontifician Doctrine , touching the certainty of iustification , in regard of predestination and perseuerance . For the maine substance of these Trent-Fathers Decrees and Canons , touching predestination and perseuerance , wee shall trye what truth is in them , when we come to set downe the opposite doctrine of the Catholicke Faith. In the meane time , let vs a little weigh the moment of Vega's arguments for the defence of the Councell . In his second Chapter of his 12. Booke , Of the vncertainty of predestination and perseuerance , after a goodly flourish and triumphall tripudiation , as if the field were already won , before he had strucke stroke , he saith , Habemus certissima & fortissima argumenta , &c. We haue most certaine and strong arguments , whereby to confirme and defend the Doctrine deliuered here by the Fathers , and to vanquish the contrary heresies . And first , to proue this definition of the Fathers , saith he , Non omnis , &c. Not euery one that is iustified , is predestinate . We haue many places of Scripture to serue our purpose , prouing , that there haue been many in the state of grace , and afterwards haue fallen from it , and at length damned . For example , Saul , that was elect to be King of Israel , is said ( 1. Sam. 9. 2. ) to be electus & bonus , an elect and good man ; so that there was not a better than he , among all the children of Israel . Now ( saith Vega ) being said to bee bonus & electus , elect and good ( as the vulgar Latine hath it ) it is manifest , that he was then in the state of grace : for the Scripture ( saith hee ) doth not adorne men with such prayses , which are out of the state of Gods grace . But ( saith he ) Saul afterwards fell ; and was reiected and damned . I answer : Saul is there called an elect man , in that he was a choice , and goodly tall young man , proper of personage , insomuch as none was found comparable to him for personage and stature ; for hee was taller by the head and shoulders , than any of the people . Doth this proue that hee was one of Gods eternall election ? Or doth God elect men to saluation , for the goodlinesse of their person ? No : wee see the contrary , 1. Sam. 16. 7. That Saul dyed a reprobate , and desperately , we easily grant it : But that Saul euer was in the state of grace , Vega saith nothing yet to the purpose to proue it , nor euer can he . I rather maruaile , why Vega omitted a more probable argument , to proue Saul to haue once been in the state of grace ; to wit , because the Spirit of the Lord comming vpon him , he was turned into another man. An argument which some other Pontificians vrge : yet Vega alledgeth St. Augustines censure of Saul , who concludes him to bee a reprobate , saying , The example of this Saul , makes against some proud heretickes , which deny that any of the good gifts of the holy Ghost , may be giuen to those , that doe not appertaine to the condition of Saints . Which saying of that worthy Father , doth plainly proue , that Saul was neuer of the number of Gods Saints ; and that euen wicked and reprobate men may haue notwithstanding some speciall gifts of the holy Ghosts , and yet be neuer a whit the nearer to the state of grace . Saul was said to be changed into another man , when Gods Spirit came vpon him ; not in regard of conuersion from sinne vnto God , or from a wicked life to the state of grace : but of a priuate man , whose thoughts reached no higher than his fathers Asses , hee was made a Prince , and endowed with Princely qualities of wisedome and courage , the gifts of Gods Spirit , whereby hee was enabled for such a weighty gouernment . Yea , we are not affraid to put this case to the tryall euen of a Bishop of Rome . Gregory , the last good Bishop of Rome , saith thus of Saul : Saul electus dicitur , non secundum gratiam , sed secundum iudicium . Bonus dicitur , vt diuine aequitatis dispositio commendetur . Bonum profectò est , quicquid est iustum , &c. Saul is said to bee elect , not according to grace , but according to iudgement . He is called good , that the disposition of diuine equity might be commended . That indeed is good , whatsoeuer is iust , &c. And he illustrates this by the instance of Ecclesiasticall Pastors . Per iustitiam quippe Dei , Pastores reprobi , &c. For by the iustice of God ▪ reprobate Pastors are permitted to climbe to the regiment of holy Church ; but they which are euill by their iniquity , are good by diuine dispensation : and now by the secret ordination of God , they are elected , who at the last , in the vniuersall iudgement , shall be reprobated . Therefore a reprobate shepheard , because by diuine dignation he is appointed to that office , may bee called elect : and because he is iustly permitted , hee may bee called good . And because hee is thought fitter than others to execute Gods iudgements , therfore none is said to be better than he among the children of Israel . Seeing therefore it cannot be proued , that Saul was euer in the state of grace , but the contrary is manifest , euen by the iudgment of him , who was once Bishop of Rome ; no maruaile , if he dyed a desperate Reprobate . Hereunto Vega addeth Salomons example , that being endued with extraordinary wisedome from God , and so standing in the state of grace , he afterwards fell away , and Vega laboureth to proue , that Salomon dyed a Reprobate . For answer ; that God gaue such wisedome to Salomon , this proues him no more to be in the state of grace , than that which was giuen to Saul . This wisedome giuen to Salomon was famous indeede , but for ought we finde , it was no other , but a naturall and morall wisedome , and knowledge , whereby he might the better iudge that great people , committed to his charge , as Salomon himselfe saith , 1. Kings 3. 9. and know the nature and property of all creatures , as 1. Kings 4. 29. 30. 31. &c. Not that I deny , but that Salomon might now be in the state of grace , and no doubt but he was : but that hee was not therefore in the state of grace , because of his extraordinary wisedome giuen vnto him . For doe not wee know , that for a naturall and morall wisedome , euen Heathen men , as many Pagan Philosophers , haue farre excelled many of Gods Saints ? Againe , as we deny not , but that young Salomon was now in the state of grace ; so we deny , that hee euer fell totally away from this estate . It is true , he fell fearfully , but not totally : for marke what the Scripture saith expresly , 1. Kings 11. 4. It came to passe , when Salomon was old , that his wiues turned away his heart after other gods ; and his heart was not perfect with the Lord his God , as was the heart of Dauid his father . And in the 6. vers . Salomon did euill in the sight of the Lord , and went not fully after the Lord , as did Dauid his father . Whence note , first , that it is said , When Salomon was old . Indeede old age when it comes to dotage , is dangerous , and very slippery : but to dote vpon women , yea many women , wiues and concubines , so many hundred of them , and those also strange women , of a strange Religion ; alas , poore old Salomon , how were his affections distracted , and his thoughts euen pulled asunder , as it were by so many Furies , as there were fancies in his womens heads ! Well , by this meanes , the byas of his affections wheeling about his women , as so many Mistresses , caused his heart to decline from his direct course , tending towards the maine marke , which was God. But this declination , it was no flat Apostacy ; for now the worst was , that he went not fully after the Lord his God ; his heart was not perfect with the Lord his God , as was the heart of Dauid his father . His former single heart began now to double , his vpright heart began now in victa aetate , in his verging or stooping old age , to grow crooked . Yet for all this , he kept him vpon his feete , he still stood in the state of grace , although with much staggering : and though his left foote failed him , yet his right foote remained firme ; though the left foote of his affection went after his strange women , and so was drawne with them after their strange gods ; yet he had the right foot of his affection vpright to God-wards . Which I speake , not to excuse or mitigate his sinne : for it was most fearefull and lamentable , and to bee bewayled with sad repentance and a floud of teares : But taking Gods Word for my warrant , I affirme , that though Salomons fall was fearfull , yet it was not totall ; his heart had not quite forsaken his God. Againe , as Salomons fall was not totall , so neyther was it finall : For we haue his Ecclesiastes , as an eternall monument of his intire repentance and conuersion from vanity to God. And as an infallible token of a true penitent , he stiles himselfe the Preacher . He layes aside his royall Crowne , diuests himselfe of all his Princely titles and ornaments , and in stead thereof , takes on him the humble , but holy stile of a Preacher ; not onely to preach repentance vnto others , but to perswade them by the strongest argument of his owne practice , and the best euidence of his owne experience . And the Wisedome of God shewes it selfe admirable , in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes , euery line whereof , hee that runnes may reade in the face of wise Salomons owne experience : in which mirrour , euery naturall man may cleerly see his owne full proportion . Salomon had no more strange wiues and concubines , than the world hath minions of strange vanities , which euery carnall man , according to the variety of his fancy , as his Idoll-Goddesse , adoreth . Now God in his mercy willing to admonish the vaine world , and to reclaime vaine men from their sundry Idol-pleasures , and withall the more strongly to allure them , in his wisdome , makes speciall choice of Salomon to be his Preacher . Why so ? Salomon was the wisest man that euer was , from the first Adam , before the second Adam , Christ , and so of all men in the world , could giue the exactest iudgement , and truest censure of the nature of all things vnder the Sun. Besides his incomparable wisdome , he had a most aboundant experimentall knowledge of all earthly things , whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud ; yea , hee was most industrious and studious , eagerly searching into the depth and height , and all the dimensions of worldly excellency ; till I might see ( saith he ) what was that good for the sonnes of men , which they should doe vnder the Heauen , all the dayes of their life . Wouldst thou then know , thou worlds doting Louer , what the true nature of the world , and of all that is in the world ( as the lust of the flesh , the lust of the eye , and the pride of life ) is ? Hearken to the Preacher , yea aske Salomon , the wisest of men . Aske him in any kinde , he will resolue thee , as he did the Queene of Sheba , and other Princes that came to heare his wisedome ; whom he resolued in all their questions . Trauaile not to any of the Philosophers , to enquire of them wherein thy Summum bonum consisteth : for when they haue told thee all they can , thou wilt come as farre short of giuing them credit , as they will doe in giuing thee true counsell . If they tell thee , that riches , pleasures , and honours , are all vaine things , and no felicity to be found in them : thou wilt but laugh at them , as men at least experimentally ignorant of the nature of those things , whereof they neuer had the vse and possession . Aske Diogenes of honour , & hee prefers his Tubbe before Great Alexanders Triumphes ; and tramples on Plato's pompous pride , with a greater pride of pouerty . And in a word , thou wilt answer them all , with ignoti nulla cupido : they therefore despise these thing , because they neuer tasted the sweetnesse that is in them , at least in the worlds apprehension . But come to Salomon , who not onely knew the nature of these things better than all those Heathen wise men , but also made it his study , yea , and his practice too , to know them by an infallible experience ; and his iudgement will be found to bee aboue all exception . And what is his iudgement of all these things ? what profit , or what pleasure , or what contentment found he in any , or in all of them ? This is his definitiue sentence of them : All is vanity , and vexation of spirit . Thou hadst better farre to beleeue him , than goe about to trye . Hee stands as a Sea-marke to warne all wordly Merchants , yea the greatest Princes and Potentates of the earth , to beware of those Rockes , and Shelues , and Syrtes , whereon himselfe suffered wofull shipwracke . But yet , if vnheedily , thou hast fallen vpon the same Rockes , behold also Salomon standing as an example of penitency to all men . For as hee teacheth all men to eschue the deceiptfull pleasures , profits , and preferments of the world ; so he inuiteth them to follow with him the true and souereigne good ; concluding his Booke thus , Let vs heare the end of all , Feare God , and keepe his Commandements ; for this is whole man ; for God will bring euery worke to iudgement , with euery secret thing , whether it be good or euill . A noble precedent of a penitent soule ; not onely to repent himselfe , but to become a royall Preacher of repentance to others . So did his father Dauid , Psal. 51. where , repenting of his sinne , and hauing pleaded for Gods mercy and fauour , to the 12. vers . then as a speciall fruit of his reconciliation with God , hee saith , Then will I teach transgressors thy wayes , and sinners shall be conuerted vnto thee . So that this is the vp-shot of all this discourse of Salomon , to giue God the glory in Salomons repentance , and in his choosing of him , to bee both a Patterne and a Preacher of repentance to the world . If I haue beene longer herein , than perhaps may seeme sutable to the present purpose , I must craue pardon ; although I shall not repent me , if by this means I shall be any occasion of conuerting any young Alipius from the Circensian pleasures of this vaine world , to the imitation of Salomons repentance ; as St. Augustine thanked God , for hauing beene a meanes of conuerting Alipius from the Circensian games , wherewith he had been so bewitched . Which , saith Augustine , was vpon this occasion : Alipius being present at one of my Rhetoricke Lectures in Carthage , I tooke occasion , being offered , to delight my Auditory with a Simile taken from the Circensian games , wherewith Alipius being taken , Augustine confesseth ; Tu scis , Deus noster , quod tunc de Alipio de illa peste sanando non cogitauerim : Thou knowest , O God , that at that time , I did not so much as think of curing Alipius of that pestilentiall disease . Or as the same Augustine , contrary to his vsuall manner , hauing made a digression besides his intention from his purpose , was as it were by Gods all-directing prouident hand , led out of his owne way , to reduce a wanderer into the right way . For by his digression , hee was a meanes to conuert one Firmus a Merchant , but a Manichee vnto the true Faith : Possid . in vita August . cap. 15. But to returne to our purpose . Notwithstanding the Book of Ecclesiastes bee a most cleere euidence of Salomons repentance , sith it cannot be denied to be his , both by the title of it , and the whole passage of the booke ; yet Vega labours tooth and naile to make a Reprobate of him . One of his reasons is , because the Scripture makes no mention of his repentance , as of Dauids . But I hope , the booke of Ecclesiastes he will allow to be Scripture . But shall we take all those for Reprobates , whose sinne the Scripture recordeth , but makes no mention of their repentance ? What then shall become of holy Moses , whose infidelity at Meribah , in not honouring the Lord by his obedience and faith , is recorded in Scripture , yea so , as there is not onely no mention of his repentance ; but , as if his sinne remained vnpardoned , and hee deceased in Gods displeasure , he was not suffered to come into the land of Canaan for that very cause . Did not therefore Moses repent him of his sinne ? or dyed he in Gods displeasure ? or must hee not come into the Kingdome of Heauen , whereof Canaan was a type ? But Vega prosecuting the matter very eagerly , alledgeth also his proofes , not onely out of Ecclesiasticus , to no purpose ( but not a word of Ecclesiastes ) but also out of St. Augustine & Cyprian ; who indeed doe speake somewhat difficultly and doubtfully of Salomon , as making his example a matter of terrour , and so it is no doubt . But there are also other Fathers to counterballance them , & for the Doctrine of finall falling away from grace , we shall see their iudgements at large . Yet at length , Vega himselfe is willing to condescend so farre to indifferency herein , as he is content to waue the matter , so it be granted , that though Salomon did repent , whereof there are such pregnant proofes , yet at least his example of falling may confute ( as hee saith ) Iouinian , that denyed the iust could once fall away from the grace receiued . Another example he brings of Iudas , who ( saith hee ) had once grace , and fell away from it . For Iudas was in the state of grace , at what time he was chosen to be an Apostle ; else he had not bin admitted to that dignity . And that hee both had , and lost this grace , Christ proueth ; saying , Of those whom thou gauest mee , haue I lost none , but the sonne of perdition . So Vega. But tell mee , Vega , what grace had Iudas , when he was chosen to be an Apostle ? Had hee the true grace of iustification , whereby he was accepted with God ? Where proue you this ? You might remember your Schoole distinction , which may well enough be admitted ; to wit , of gratia gratis data , and gratia gratum faciens : the first , a grace freely giuen , to enable men to the worke of the Ministery , and such like ; whereof Christ speaketh , Freely you haue receiued , freely giue : but the other is that grace , which makes a man accepted with God through Christ ; whereof the Apostle speaketh , Ephes. 1. 6. where hauing spoken in the Verse before of Gods predestinating vs vnto the adoption of children by Iesus Christ , according to the good pleasure of his will ; he addeth , To the praise of the glory of his grace , wherein he hath made vs accepted in the beloued , &c. Now Iudas being made an Apostle , had the former grace giuen vnto him , to enable him to preach , and doe miracles , and to discharge the duety of an Apostle : but the other grace , to make him accepted in the Beloued , according to Gods eternall purpose in predestination , whereof the Apostle there speaketh , we deny that euer Iudas had that grace . Yea , Vega himselfe confesseth , that Iudas was not of the number of the predestinate to life eternall , but that notwithstanding he had the grace of iustification . Vnlesse Vega equiuocates in the word Grace , meaning onely a certaine fauour of God towards Iudas in making choice of him to be an Apostle . If Vega meane so , we grant that it was a great fauour indeed ; but that Iudas was so in the grace and fauour of God , as to be adopted for one of his Children , and so accepted in his beloued Sonne , we vtterly deny ; nor can Vega with all his Sophistry euer proue it . Christ saith indeed , Of them whom thou hast giuen mee , I haue lost none , but the sonne of perdition . Was Iudas then giuen to Christ by his Father , in such a speciall manner as the rest of the Apostles were , who were also holy and elect vessels of mercy ? Gods giuing there vnto Christ , is in a twofold respect to be considered : First , as all the Twelue were Apostles ; so God gaue them all to Christ , without difference , to serue him in the ministery of the Gospell . For the wickedest Apostle or Minister of the Gospell , hath as great power and authority giuen to him execute his function , as the holiest of all . The wicked Scribes and Pharisees must bee heard with all attention and reuerence , sitting in Moses Chaire ; that is , teaching Moses Doctrine . But secondly , the Twelue were giuen to Christ as men ; and so they were giuen in a most different respect , and to a diuers end . Our Sauiour saith , Haue not I chosen you Twelue , and one of you is a Deuill ? Iudas was a Deuill ( that is , a deuillish man , a Deuill incarnate , as wd vse to say of a most wicked man ) when God gaue him to Christ ; and as a man , a wicked man , hee was giuen to Christ to be his Minister , that he might also be his betrayer , as the Scriptures had foretold . But the rest of the Apostles were giuen to Christ , as men elect and predestinate in Christ to life eternall . So was not Iudas giuen to Christ , euen the enemies being witnesses . St. Augustine hereupon saith , vpon the words of Christ , Iohn 6. Haue not I chosen you Twelue , and one of you is a Deuill ? Vt non ad electionem etiam ipse pertinere videatur : That ( saith he ) Iudas might not seem to appertaine to the election . Non enim facile , &c. For the name of Elect is not easily found in an euill man , vnlesse when euill men are elected by euill men . Quod si putauerimus , &c. If we shall thinke that he also was elect , that by his treason the Lords Passion might be accomplished : that is , that his malice was elected to some purpose , sith God can make a good vse euen of the wicked . Illud , &c. Let vs attend to that he saith , Iohn 13. 18. I speake not of you all , I know whom I haue chosen : Vbi declarat , &c. Where he declareth , that none but good men appertaine to the election . Ac per hoc , &c. And hereby , that which is said , I haue chosen you Twelue , is spoken by a Figure Synecdoche : that by the name of the greater or better part , that also might be said to be fulfilled , which doth not belong to the name it selfe . So Augustine . And also vpon the same words of Iohn 6. in his exposition of the 55. Psalme . Nonne vos , &c. Haue not I chosen you Twelue , and one of you is a Deuill ? Ergo & Diabolus electus est ? Is euen a Deuill then elected ? Aut si electus non est , &c. Or if he be not elected , how did he elect Twelue , and not rather Eleuen ? Electus & ille est , sed ad aliud . Electi vndecim ad opus probationis , electus vnus ad opus tentationis : Iudas was also elected , but to a diuers purpose . The eleuen were elected to the worke of approbation , that one was elected to the worke of temptation . So Augustine . So that as the election of the Twelue , was for diuers ends ; of the Eleuen to their saluation , and of Iudas , to become an instrument of Christs death , to his damnation : So Gods giuing of the Twelue to Christ , was for different purposes ; for though all of them were chosen to be Apostles , yet Eleuen of them were also chosen to be vessels of grace , not onely to conuey it to others , but to conserue it in themselues : but Iudas , a Deuill , a sonne of perdition , was chosen not only to be an Apostle , but the betrayer of Christ ; God well vsing an euill instrument , as Augustine saith . In the meane time , let it not seeme strange , that the Pontificians so highly dignifie Iudas , as to giue him once a place in the state of grace : for as St. Augustine reporteth , the Deuill wanted not a sort and sect of Heretickes , called Cainites ( because they worshipped Cain , who murthered his brother ) who also held Iudas in very high esteeme , as some certaine diuine creature , euen for betraying of Christ , because ( say they ) he knew it was a worke , that would proue profitable to the world . But seeing Vega , with his Pontificians , will needes make Iudas an example of a man , once in the state of sauing grace , let them take him as Christ cals him , a Deuill ; such was elect Iudas : and so wee shall not enuie , but pitie the case of these men , that confesse themselues to bee in no better state of grace , than Iudas once was . But Vega , in behalfe of the Councell of Trent , prosecutes his arguments , to proue the vncertainty of predestination and perseuerance , in fiue whole Chapters together , from the third to the seuenth ; shewing himselfe a true Pontifician , in doubling and iuggling with the truth . But his arguments are so sleight , and his instances so impertinent , that I will not spend time in the reciting of them . Onely I will name the head of them , that the Reader may thereby estimate the whole body . As , That some predestinate haue sometimes been out of the state of grace ; as namely , before their effectuall calling : and some after their effectuall calling , as falling from grace by euery mortall sinne , as the Pontificians teach . And as they may fall from grace , so the wicked ( he must needes meane the reprobate , as opposite to the elect ; for else , all men by nature are wicked , and there is no difference , as the Apostle speaketh ) the wicked ( saith Vega ) may bee receiued into grace , as the predestinate may fall from grace . And so wee yeeld vnto him , that the wicked ; that is , the reprobate , may bee as well receiued into grace , as the predestinate and elect may fall from grace totally or finally . But we still affirme , and shall by and by confirme it , that the elect of God cannot fall totally and finally from grace : and no more can the reprobate be euer receiued into grace . But Vega's seuenth Chapter seemes to be full of moment , the title whereof is , De consensu Doctorum , & Ecclesia totius in Iouinianum & Vicle●um : Of the consent of Doctors , and of the whole Church against Iouinian and Wiclefe . Note here a point of Pontifician brauery , and serpentine subtilty together : First , a goodly flourish of the consent of Doctors , and of the whole Church ; and then to disgrace the Doctrine of predestination , as a nouelty , and an opinion of fingularity , he fastens it vpon Iouinian and Wiclefe , as the prime authors of it . Now because the Chapter is long , and full of allegations , as his manner is in his serpent-like gate ; let it suffice vs to take the contents of the whole in a few words . And because we will not be our owne caruers , we will take Vega's owne words , in the beginning of the Chapter : Praedestinatos & iustificatos posse cadere à Dei gratia , & necessariam esse omnibus perseuerantiam vsque ad mortem , vt perueniatur ad palmam , satis potest ex praedictis constare : sed vt constet consensisse semper huic veritati Ecclesiam , quod nos vbique ostensuros esse sumus polliciti , adiungam ijs , quae iam citauimus , aliquot alia testimonia Doctorum , quae hanc veritatem luculenter nos docent : that is , That the predestinate and iustified may fall from the grace of God , and that perseuerance vnto death is necessary for all , that they may come to the Crown , it may sufficiently appeare by that wee haue said before : but that it may appeare , that which wee haue euery where * promised to shew , that the Church hath alwayes consented to this truth , I will adde to those already cited , some other testimonies of Doctors , which doe clearly teach vs this truth . These words are the ground of the whole Chapter ; wherein obserue , that the maine thing Vega shootes at in this Chapter , is to proue , that therefore the predestinate , and those that be iustified may fall away from grace , because ( forsooth ) perseuerance in grace vnto the end is necessary for all . Now though this ground be most false and absurd , yet his whole Chapter tendeth to proue , that because vpon the necessity of perseuerance , the Doctors of the Church vse many exhortations to men to perseuere , whose testimonies to this purpose Vega heapeth vp in great number : therefore the Doctors of the Church doe all consent , that a man that is predestinate to life , may fall away from grace . It is Vega's owne collection : for else , saith he , why doe these Doctors vse so many exhortations to men , to striue to continue in the faith , not to be secure vntill the end ? for this is the summe of all his testimonies that he alledgeth . In the prosecution of all which , I cannot better compare Vega , one of Trents chiefe Questers , than to a Spaniell , which taking his scope in a large field , trauersing vp and downe , in and out to find game , puts vp many a Foule , but still the more he prosecutes them , the faster and farther they flye from him . So dealeth Vega. Hee takes the whole Church , a large field to quest in , he startles many a Doctor and Father , foolishly thinking in his owne sent , to make them his owne ; but in the vpshot , they flye the farther from him . As here . The Fathers exhort men to constancy , and perseuerance in the grace of God , not to bee negligent and carelesse , not to be carnally secure , but so to runne , as they may obtaine . True ; and such exhortations are most godly and necessary : for they are speciall meanes and motiues to stirre vs vp to attaine that end of our faith , the saluation of our soules , to which we were predestinate , and preordained of God. For as God hath appointed vs to the end , so he hath appointed vs also to the meanes , as Ephes. 2. 10. For wee are his workemanship , created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Exhortations therefore , and pious admonitions are very necessary , as speciall meanes to draw vs on along to our wished end , as a stiffe gale of winde , filling the sailes of our deuoutest affections , vntill wee arriue at our appointed port . And whereas Vega would peruersly conclude hence , that because we must take heede least we fall , as the Councell of Trent alledgeth out of the Apostle , therefore the predestinate to life may and doe fall away : hence rather we may conclude the contrary , that seeing God hath predestinated vs to the end , which is our full and finall saluation , and hath chalkt vs out the way and meanes , by which we come to reach and attaine to this end , as to walke carefully and heedfully , fearing to displease God , sollicitous to serue God ; to take heede of carnall security , and all false and groundlesse confidence : therefore continuing on in this path , obseruing these meanes , tending vnto the end , we doe hence gather to our selues stronger assurance euery day , that we shall at length , most certainly attaine to the end of our most Christian race , and so obtaine the Crowne of life . For as St. Peter , exhorting the faithfull to diligence and perseuerance in holy duties , as meanes leading to the end : saith , If yee doe these things , ye shall neuer fall : for by this meanes an entrance is made vnto you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What ? Did St. Peter meane , that the faithfull should be doubtfull , or vncertaine of their saluation ? or were they so much nearer to falling away from grace , because hee warnes them so much to be carefull to keep their way , and to continue in the meanes ? No ; the contrary : for by this meanes , an entrance was administred aboundantly into the Kingdome of Gods glory . And this is the vnanimous scope of all the testimonies of those Doctors and Fathers of the Church , which Vega so multiplyeth , going about to corrupt so many witnesses , to giue in euidence for the instability and slipperinesse of his Pontifician grace . Now for his eight Chapter , which he spends about answering some places in St. Iohns Epistle , seeming , as he saith , to make for the Heretickes , as Iouinian , &c. we will speake of it in a fitter place by and by , when we come to confirme the Catholicke truth ; and in the meane time leaue Vega dazeling his owne eyes , by his ouer-daring of the glorious Sunne , and scorching his owne wings , in fluttering about the bright flame of Gods Word , which for all his huffing at it , he shall neuer be able to put out . But hee goes on , to proue that no man can know his owne predestination and perseuerance , but by diuine reuelation . In his 10. Chapter , he brings Salomons saying , and such like , Blessed is the man that feareth alwayes ; as though the feare of God were an enemy to Christian assurance in this kinde : sith it confirmes it much more ; the holy feare of God being a certaine fruit and effect of predestination , leading to perseuerance , as both we haue , and shall further make good . Hee alledgeth also against the certainty of perseuerance , that of Salomon , Pro. 27. 1. Boast not thy selfe of to morrow : for thou knowest not what a day may bring forth . Here the Pontifician still is like himselfe , bewraying his malice against the truth , as if certainty of grace were a boasting . Nothing lesse . For while we entertaine certainty , we exclude , and vtterly abandon boasting and presumption ; certainty and presumption being incompatible , yea contrary one to the other , and cannot possibly cohabit , and dwell together in one heart . For there is nothing more vaine than boasting , nothing more vncertaine than presumption : besides , Salomon there speakes of to morrow , as our Sauiour , Matth. 6. 34. and as St. Iames , Chapt. 4. Vers. 13. 14. that men should not be eyther ouer anxious , and sollicitous , or ouer presumptuous of to morrow , about their worldly affaires ; Whereas thou knowest not , saith Iames , what shall be on the morrow ; for what is your life ? you may as a vapour vanish away before to morrow . So that in these things that are in regard of vs contingent , a man can haue no certainty . But saluation stands not vpon any tickle termes of contingency , as wee shall see anon . And whereas Vega alledgeth Bernard , as denying the certainty of election and predestination , because , saith Bernard , the Scripture is against it , which saith , Man knoweth neither loue nor hatred , by all that is before them : although we be not absolutely bound to beleeue any mans authority in alledging the Scriptures , when it is plaine hee mis-vnderstandeth , or at least mis-applyeth the place , as Bernard , vnder correction , doth here ; sith it is plaine and euident ( as wee shewed before ) that the Preacher speaketh of these outward things , as prosperity and aduersity , which are no certaine markes of Gods fauour or displeasure , as being common to all men promiscuously , as well the righteous as the wicked : yet we are not so straight-laced , as not to embrace euen Bernard himselfe in this point . For if the certainty of saluation rested vpon mans testimony , wee might as soone relye vpon Bernards authority , as another . But where Bernard speakes properly and iudiciously in applying the Scriptures , none is more cleare than hee in this matter : So that in the very same Sermon , out of which Vega pickes so much matter , as he thinkes makes for him , Bernard doth consute Vega's mis-conceit of his meaning , confirming that truth , which wee anouch . For where Vega leaues off , Bernard goes on , and saith : Propter hoc data sunt signa quaedam , & indicia manifesta salutis , vt indubitabile sit , eum esse de numero Electorum , in quo ea signa permanscrint . Propter hoc ( inquam ) quos praesciuit Deus , & praedestinauit conformes fieri imaginis Filij fui , vt quibus certitudinem negat causa sollicitudinis , vel fiduciam praestet gratia consolationis : For this cause ( saith he ) there are certaine signes , and manifest tokens of saluation giuen , that it might be indubitable , ( out of all doubt ) that he is of the number of the Elect , in whom these signes doe abide . For this cause ( I say ) whom God foreknew , he also predestinated to bee made conformable vnto the image of his Sonne ; that to whom the cause of sollicitude or fearfulnesse doth deny certainty , the grace of consolation might giue euen a confident assurance . So Bernard . Whence we see , that whereas immediatly before he had said , that which Vega alledgeth for his owne purpose ( alledging authorities of Fathers , as Satan did the Scriptures , by peece-meale ) Generationem istam quis enarrabit , &c. Who shall declare that Generation ; to wit , of Gods Children , whereby they are both begotten and preserued in grace , that they cannot fall away , as Bernard there excellently sheweth ? Quis potest dicere , Ego de electis sum , &c. Who can say , I am one of the elect , I am one of the predestinate to life , I am of the number of Sonnes ? Quis haec , inquam , &c. Who , I say , can say these things ; the Scriptures gain-saying : Nescit homo , &c. Man knoweth not whether he be worthy of loue or hatred . Whereupon he addes , Certitudinem vtique non habemus ; sed spei fiducia consolatur nos , ne dubitationis huius anxietate penitus cruciemur : We haue not certainty ; but God doth comfort vs with a confidence of hope , lest we should be altogether tormented with anxiety of doubting . Thus farre Vega alledgeth out of Bernard . But note here , Bernard speakes not of vncertainty in regard of faith ; but in regard of humane frailty , which he cals the cause of sollicitude or fearfulnesse : and so he concludes , not leauing Gods Children in a miserable vncertainty , sith they haue many infallible and manifest signes and tokens of their saluation , that they are , without all doubt , in the number of Gods elect ; hauing the grace of consolation to make them confident , that they are predestinate to bee made conformable to the Image of the Sonne of God , although they want not in the meane time , the clogs of carnall infirmities , that doe often impeach and checke their Cheery and Christian confidence , while the beames of faith are ouer-clouded with the vanishing vapours of fleshly feare , vntill the storme of the afflicted and conflicting conscience be ouer , and the cloud wasted by the prepotent sunne-beames of grace , which will not long be eclipsed , or suspended from shining vpon the faithfull soule . But of Bernards authority for the point of certainty more clearely anon , where his eyes are not dazeled or deceiued by a false light , at least , by a mis-apprehension and mis-application of the true light . Now to conclude Vega's arguments , from the 11. Chapter , to the end of his 12. Booke , he yeeldeth thus farre , That a man may come by some signes to haue some probable coniecture and opinion of his predestination , and perseuerance in grace . The title of his 11. Chapter is in these words : Ex beatitudinibus Euangelicis , probabilis potest colligi nostrae & aliorum praedestinationis seu perseuerantiae opinio : By the Euangelicall beatitudes , there may bee gathered a probable opinion of our owne and others predestination or perseuerance . And those seuerall beatitudes , hee mustereth vp in so many Chapters to the end of the Booke ; as Humility , Meeknesse , Mourning , Hunger and Thirst after righteousnesse , &c. as they are laid downe , Matth. 5. in all which Chapters Vega doth but fight with his owne shadow : where wee leaue him , and come to the Catholicke truth . CHAP. XVII . Of the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and perseuerance therein vnto glory . BEing now , by Gods grace , to speake of the certainty of sauing Faith , in regard of predestination and perseuerance ; that we may not seeme to build , without laying first a foundation ; it is requisite , first of all , to lay downe the true state of the Doctrine of predestination , as wee finde it reuealed in the Scriptures . And so much the rather , because the Pontificians haue so miserably mangled it , seeking by their cunning vnderminings to blow vp ( wherein they are very expert Pioners ) and so to throw downe the most goodly frame of Christian Faith , like those their typicall Babylonian Edomites , who said of Ierusalem ( the type of Gods Church and Chosen ) Raze it , Raze it , euen to the foundation thereof . For the Church of Christ , consisting of all the Elect , is mainly founded vpon the eternall decree of Gods predestination . So that in this case , wee are not to forbeare to speake the truth , because carnall minded men haue from time to time carped and cauelled at this Doctrine , as wee reade in the Councell of Trent : For as St. Augustine saith , Num propter malos vel frigidos , huius sententiae ( nempe praedestinationis ) veritas deserenda , aut ex Euangelio delenda putabitur ? Dicatur verum , maximè , vbi aliqua quaestio , vt dicatur , imp●llit , & capiant , qui possunt : ne forte cum tacetur , propter eos , qui capere non possunt , non solum veritate fraudentur , verum etiam falsitate capiantur , qui verum capere , quo capiatur falsitas , possunt : that is , Is the truth of this Doctrine ( to wit , of predestination ) to bee forsaken , or shall it be thought worthy to be cancelled out of the Gospell , because of those that are wicked and cold ? Let the truth bee spoken , especially , where any question doth inforce it to be spoken , that they may receiue it , who are capable of it : lest haply , when it is concealed , in regard of those that are not able to receiue it , they who are capable of the truth , whereby falshood may be detected , be not only defrauded of the truth , but may be taken with falshood . And a little after : Nonne potius est dicendum verum , vt qui potest capere , capiat , quam tacendum , vt non solum id ambo non capiant , verum etiam qui est intelligentior , ipse sit peior ? Instat inimicus gratiae , atque vrget modis omnibus , vt credatur secundum merita nostra dari ; ac sic gratia iam non sit gratia . Et nos nolumus dicere , quod teste Scriptura possumus dicere : timemus enim videlicet , ne loquentibus nobis offendatur , qui veritatem non potest capere ; & non timemus , ne tacentibus nobis , qui veritatem potest capere , falsitate capiatur . Aut enim sic praedestinatio praedicanda est , quemadmodum eam sancta Scriptura euidenter loquitur , vt in praedestinatis , sine poenitentia sint dona & vocatio Dei : aut gratiam Dei secundum nostra dari merita consitendum , quod sapiunt Pelagiani : that is , Is not the truth rather to be spoken , that he which can receiue it , may receiue it , than to be concealed , that not onely neyther can receiue it , but also he that is more intelligent , may be made worse ? The enemy of grace is instant , and vrgeth by all meanes , that it might be beleeued , it is giuen vnto vs according to our merits ; and so grace should now bee no more grace . And yet wee will not speake , that which by the testimony of the Scripture we may speake : for we feare , forsooth , lest if we speake , he be , offended that cannot receiue the truth : and we doe not feare , lest while we are silent , he which is able to receiue the truth , may be deceiued by errour . For eyther is predestination so to bee preached , as the holy Scripture doth euidently declare it , that in those that be predestinate , the gifts and calling of God may bee without repentance : or else we must confesse , that the grace of God is giuen according to our merits , which is the opinion of the Pelagians . And againe in the same booke , Chapt. 21. Nimiae contentionis est praedestinationi contradicere , vel de praedestinatione dubitare : It is too much peruersuesse to contradict predestination , or to call it into question . Yet Saint Augustine denies not , but that wisedome and discretion is to be vsed in the preaching of it . For ( saith he ) it is not so bee preached to the ignorant multitude , as that the preaching of it may seeme worthy of reproofe . For dolosi , vel imperiti medici est , etiam vtile medicamentum sic allegare , vt aut non prosit , aut obsit : It is the property of a deceiptfull , or an vnskilfull Physitian , so to apply euen a wholesome plaster , as that either it doe no good , or else hurt . Which was the prouident wisedome of his sacred Maiesty , our gracious Soueraigne , in his late iniunction to Ministers ; not to debarre them from the free and lawfull , yea the most vsefull and comfortable preaching of that diuine Doctrine of predestination , as occasion serued : but rather to giue direction , at least to younger Diuines , lest through want of mature iudgement in the manner of opening that mysterie , and applying of it , they might haply put a stumbling blocke before the iniudicious and ignorant hearer . For otherwise his excellent Maiesty doth himselfe beare royall record to this diuine Doctrine , in his learned Paraphase of the Reuelation , the 20. Chapter , in the latter end , in these words , The booke of life was opened , to the effect that all those , whose names were written in it : to wit , predestinated and elected for saluation , before all beginnings ; might there be selected for eternall glory . Now haue not wee in these times the same iust cause of speaking this truth , in regard of those Pelagianizing enemies of the grace of God , the Pontificians and their complices , as Augustine had against the Pelagians ? both of them contending to ouerthrow the truth of predestination , being the ground of the free grace of God in sauing mankinde , and to establish mans merits and righteousnesse , as the motiue cause of the grace of God. Therefore in this so important a cause , hauing to deale with so many importunate aduersaries of this fundamentall truth , we must not be meale-mouthed , lest we come to verifie that of our selues , which Gregory once said of some : Nonnulli , dum veritatis Discipuli esse humiliter negligunt , Magistri errorum fiunt : Many , while out of a kind of humility , they neglect to be the Disciples of the truth , they become the Masters of errors . Come we then in the feare of God , to free our selues of the enuie of his great glory , in setting down this great mysterie , wherein the glory of Gods rich grace doth most clearly shine , and shew it selfe . Predestination then is an vnchangeable act of Gods good pleasure and will , whereby he hath from all eternity of his free grace , elected out of the corrupt masse of mankinde , fallen in Adam , a certaine number of men , whom hee hath purposed effectually to bring to eternall saluation , by the only absolute meanes and merits of Iesus Christ , and by other conditionall and subordinate meanes appointed by him for the receiuing and applying of Christ , and walking in him , euen vnto the end : leauing the rest of men in their originall corruption , to their further and finall condemnation . The Scripture makes good euery part of this definition . First , for the subiect of it , which is predestination , the * word is there often vsed , which signifieth a fore-determining , or appointing , or preordaining of a thing . But about the name , or the thing , there is no great question made . The very aduersaries are forced to confesse it , at least in part . Now for the Predicate of the definition , it is an act or decree , called sometimes in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Councell , as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Purpose , as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 1. Pet. 1. 2. which is such a fore-knowledge , as is not onely a bare prescience , but a Praescitum , an established or decreed fore-knowledge ; as the Latines call a decree of the people Plebiscitum : and also the decree or iudgement of a cause , Cognitio , or tryall , or knowledge . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praecognitio , or fore-knowledge of God , is his witting and willing act or decree . The Apostle therefore in the forenamed place ( Rom. 8. ) doth ioyne the purpose of God , and his fore-knowledge together , as one and the same thing , vers . 28. 29. For wee know that all things cooperate or worke together for good to them that loue God , being the called according to his purpose : and hee addes , For whom he fore-knew , those hee also predestinated to be conformed to the image of his Sonne . So that to predestinate to a conformity vnto Christ , is an act of Gods fore-knowledge or fore-decree , conducing vnto , or producing the end , to the which God decreed or purposed . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-knowledge , or fore-decree of God , is very emphaticall and significant , containing in it , as wee said before , not a bare prescience ( much lesse that this fore-knowledge in God , was led or moued by the euent of those things , which he saw would come to passe in the creature , according to which euent he should predestinate men to saluation or damnation , because he fore-saw they would be such & such , as the Pontificians , & whosoeuer symbolize with them in this matter , possessed or tainted with the spirit of the Pelagians : of which Augustine speaketh ) but this fore-knowledge in God here , hauing speciall and sole reference to the Elect in Christ , it importeth a knowledge not of apprehension onely , but of loue and approbation , as God is said to know his owne , 2. Tim. 2. 19. but not to know the rest , as Matth. 7 23. and God thus fore-knowing of his , doth with all predestinate them to saluation . Hence it is , that the Scripture neuer speaketh of this fore-knowledge in God respectiuely , as it appertaineth to this his eternall purpose towards mankinde , but it is alwayes applyed to the Elect onely . As Rom. 11. 2. God hath not cast away his people , whom he fore-knew . So 1. Pet. 1. 2. Elect , according to the fore-knowledge of God the Father . And Rom. 8. 29. Whom he fore-knew , them also he did predestinate , &c. Yea and Christ also , that elect one of God ( Esa. 42. ) in whom we are elect , is said to be fore-knowne of God ; that is , fore-ordained , as 1. Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-known or fore-ordained of God. So Acts 2. 23. Christ was deliuered by the determinate Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fore-knowledge of God : which fore-knowledge , or fore-appointment of God , is so proper to Gods Elect , as no where in all the Scriptures , is it to be found applyed to the Reprobate . It is no where said in the Scripture , that God did reprobate those , whom he fore-knew . But on the contrary , Gregory saith , Nescire Dei , reprobare est : Gods not knowing , is to reprobate . As he applyeth that place , Luke 13. 27. Depart from me , I know you not , &c. So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fore-knowledge , is the ground of his predestination , respectiuely to the Elect , whom he did so fore-know , as he did loue , approue , and like , and so predestinate , or fore-ordaine to life . But some Pontifician spirit may obiect : Gods prescience or fore-knowledge , though it be vnderstood for a knowledge of approbation , yet this approbation was in respect of his prescience of apprehension , fore-seeing that such and such men , would be such and such in their willingnesse to receiue grace offered ; and thereupon to his fore-knowledge of apprehension , hee ioyneth the fore-knowledge of approbation . This obiection plainly argueth , that the spirit of those ancient Heretickes , the Pelagians , is risen againe , and hath possessed the mindes of all such obiectors . To which I shall neede to shape no other answer , but only to vse the same , which Augustine made to the Pelagians , to the very same purpose . Praesci●bat ( ait Pelagianus ) qui futuri essent sancti & immaculati , per liberae voluntatis arbitrium , & ideo eos ante mundi constitutionem in ipsa sua praescientia , qua tales futuros esse praesciuit , elegit . Cum dicat Apostolus , Elegit nos in ipso ante mundi constitutionem , vt essemus sancti & immaculati . Non ergo quia futuri eramus , sed vt essemus . Nempe certum est , nempe manifestum est ; ideo quippe tales eramus futuri , quia elegit ipse , praedestinans , vt tales per gratiam eius essemus : The Pelagian saith , God fore-knew such as would be holy and immaculate , by the freedome of their will , and therefore hee chose them before the foundation of the world in his very prescience , whereby hee fore-knew they would become such . Whereas the Apostle saith , He chose vs in him , before the foundation of the world , that we should be holy , and without spot . Not therefore , because we would become such , but that we should be such . This is certaine , this is manifest ; that therefore wee would become such , because he did choose vs , predestinating vs , that we should become such by his grace . We neede not to adde any other testimonies of the Scriptures ; the whole current of them runneth all along with vs in this point , carrying vs to the full Ocean of this grace of God , as will further appeare throughout this whole definition . True it is , that St. Augustine himselfe was once of that opinion with the Pelagians , Pontificians , and our new Pelagians , concerning Gods prescience ; as vnderstanding it to be nothing else , but a preuision of future things and euents , and thereupon to haue grounded his decree . Which opinion Augustine ingenuously retracteth and recanteth in his first booke of his Retractations , and the 23. Chapter . Secondly , as predestination is an act , or decree , so it is an immutable and vnchangeable act . With God is no variablenesse , nor shadow of change , Iames 1. 17. And Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gifts and calling of God are without repentance . If the Stoickes did attribute such a perfection to a wise man , as that he should not be subiect to repentance : then those men are stockes , and vnwise men , yea wicked and intolerably presumptuous , that dare impute a mutability to Gods decrees , as depending vpon the vncertaine euents of mans fickle will. No , saith the Apostle , The foundation of God stands sure , and hath this seale , The Lord knoweth who are his . What stands surer than a foundation ? and what foundation so sure , as Gods foundation ? Yea , it is a sealed foundation , neuer to be cancelled or abrogated : Infinitely more sure , than the decree of Darius concerning Daniel , which like the Law of the Medes & Persians , altereth not . For euen Gods decree towards his seruant Daniel , did frustrate the end and purpose of that wicked decree , as it was intended by the Persian Councellors . Quis tollit praedestinationem Dei ? Ante mundi constitutionem vidit nos , fecit nos , emendauit nos , misit ad nos , redemit nos : hoc eius consilium manet in aeternum , haec eius cogitatio manet in saecula saeculorum : Who taketh away the predestination of God ? Before the foundation of the world he saw vs , he made vs , he mended vs , hee sent vnto vs , he redeemed vs : this counsell of his remaineth for euer , this thought of his heart is permanent vnto all ages . And Anselme in Rom. 8. Praeposuit Deus Electos ad vitam venire , cuius propositum mutari non potest : secundum hoc propositum , non secundum suum meritum , vocati sunt à Deo , vt sancti sint : God purposed to bring the Elect to life , whose purpose cannot bee changed : according to this purpose , not according to their merit , are they called of God to be holy . Neyther doth the immutability of Gods decree stand vpon his bare prescience , as if it were no otherwise immutable , but as God did fore-see the euents of things would be so and so , in which respect only his decrees should be said to be mutable , that the aduersaries of the truth might seeme to confesse a kinde of immutability in God , but framed according to their mutable fancies : but this decree of God hath its foundation in the immutable will of God. And therefore it followeth in the definition , That predestination is an immutable act of Gods good pleasure and will. This part of the definition is proued aboundantly by the Apostle , Ephes. 1. 5. Hauing predestinated vs vnto the adoption . of Children by Christ to himselfe , according to the good pleasure of his will. And vers . 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which he had purposed in himselfe . And vers . 11. In whom also wee haue obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne will. Whereupon Augustine hauing to this very purpose recited the same Scripture at large , saith , Quis haec audiat diligenter , & intelligenter , & audeat de hac , quam defendimus , tam clara veritate dubitare ? Who can heare these things diligently , and intelligently , and dare doubt of this so cleare a truth , which we defend ? Now Gods will is the prime , absolute , and independent cause of his decree and act of predestinating vs to saluation . Yea , voluntas Dei ( saith Augustine ) est prima & summa causa omnium corporalium , spiritual●umque motionum . Nihil enim fit visibiliter ▪ & sensibiliter , quod non de inuisibili & intelligibili summi Imperatoris Aula , aut iubeatur , aut permittatur , secundum ineffabilem iustitiam praemiorum , atque poenarum , gratiarum & retributionum , in ista totius creaturae amplissima quadam , vniuersaque republica : The will of God is the prime and supreme cause of all both corporall and spirituall motions . For nothing is done visibly and sensibly , which is not from the inuisible and intelligible Court of the supreme Emperour , eyther commanded or permitted , according to the vnutterable iustice of rewards and punishments , of fauours and retributions , in this kinde of spacious and vniuersall republique of the whole creature . And Ludouicus Viues noteth vpon St. Augustines words , Qui voluntatem Dei spectant , certissimam originem , è qua vniuersa profiscuntur , spectant . Idque quoniam aliud non sit in mando , quam quodea vult : They which looke vpon Gods will , doe looke vpon a most certaine cause or fountaine , from whence all things do flow . And that , because there is no other thing in the world , than what his wil willeth . This is according to that of the Apostle , saying , That God worketh all things after the counsell of his own will. The will of God then is the prime & supreme cause of all ▪ And this will is in himselfe , and of ▪ himselfe alone ; it depends nor vpon any thing out of himselfe , as vpon the creature , or the actions of men fore-seene , but it is in himselfe , and not without himselfe , as Ephes. 1. 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe . Now this absolute independent will of God , is , as wee see , set out by sundry attributes : as , The Purpose of his will , the Counsell of his will , the good Pleasure of his will , vers . 5. 9. 11. By the Purpose of his will , is set out Gods immutable determination : by the Counsell of his will , Gods vnsearchable wisedome : and by the good Pleasure of his will , his vnspeakable goodnesse , mercie , and free grace in the worke of ordaining man vnto saluation . So that the Counsell , and Purpose , and good Pleasure of Gods will in appointing vs vnto saluation , was not suggested into the minde and disposition of God , by the meanes of any eyther faith or workes in vs , which God fore-saw we would haue : but our faith and other good fruits of it are therefore in vs , because God according to the Counsell , Purpose , and good Pleasure of his owne will , did appoint vs vnto saluation . As Augustine saith excellently to this purpose : Fiunt electi , non qui eliguntur , quia crediderunt , sed qui eliguntur , vt credant . Hanc enim vocationem & Dominus ipse satis aperit , vbi dicit , Non vos me elegistis , sed ego elegi vos . Nam si propterea electi erant , quoniam crediderant , ipsi eum prius vtique elegerant credendo in eum , vt eligimererentur . Aufert autem hoc omnino , qui dicit , Non vos me elegistis , sed ego vos elegi . Et ipsi quidem procul dubio elegerunt eum , quando crediderunt in eum : vnde , non ob aliud dicit , Non vos me elegistis , sed ego vos elegi ; nisi quia non elegerunt eum , vt eligeret eos , sed vt eligerent eum , elegit eos : quia misericordia eius praeuenit eos , secundum gratiam , non secundum debitum . Elegit ergo eos de mundo , cum hic ageret in carne ; sed iam electos in seipso , ante mundi constitutionem . Haec est immobilis veritas praedestinationis & gratiae : They are elect , not who are elected , because they beleeued , but who are elected , that they might beleeue . For this calling the Lord himselfe also doth sufficiently declare , where he saith , You haue not chosen mee , but I haue chosen you . For if they had been therefore elected , because they had beleeued , then they had chosen him first , by beleeuing in him , that they might merit to be chosen : but he doth altogether take away this , who saith , You haue not chosen me , but I haue chosen you . And indeed they certainly choose him , when they beleeue in him : whereupon , for no other cause he saith , You haue not chosen mee , but I haue chosen you : but because they chose not him , that he might choose them , but that they might choose him , he chose them : because his mercy preuented them , according to grace , not according to debt . Therefore he chose them out of the world , when hee liued here in the flesh : but being already chosen in himselfe before the foundation of the world . This is that vnmoueable verity of predestination and grace . And a little after , Elegit ergo Deus fideles , sed , vt sint , non quia iam erant : God therefore elected the faithfull , but , that they might be faithfull , not because they were already faithfull . And alledging that of St. Iames ( Iames 2. ) Hath not God chosen the poore in this world , that they might be ri●h in faith , and heires of the Kingdome , which he hath promised to them that loue him ? He thereupon concludes : Eligendo ergo facit diuites in fide , sicut haeredes regni : Therefore by electing them he maketh them rich in faith , as also heires of the Kingdome . And before in the 10. Chapter , Ad hanc vocationem ( electionis & propositi Dei ) qui pertinent , ●mnes sunt docibiles Dei , nec potest eorum quisquam dicere , credidi vt sic vocarer : praeuenit eum quippe misericordia Dei , quia sic vocatus est , vt crederet : Whosoeuer doe appertaine to this vocation ( namely of Gods election and purpose ) they are all taught of God ; nor can any of them say , I beleeued ▪ that therfore I should be so called ▪ sith the mercy of God preuented him , because he is so called , that he might beleeue . And lib. de Patientia . Christus non iustos , sed iustificandos elegit : Christ did not chuse those that were already iust , but those who were to be instified . Thus wee see this holy man , following the word of Christ , concludes the Purpose , Counsell , and good Pleasure of Gods will , to be the prime , originall , absolute , independent cause of mans saluation . As hee saith elsewhere : Praedestinatio est praepaeratio graciae , gratia autem est ipsa donatio , s●u praedestinationis effectus : Predestination is the preparation of grace , and grace is the gift it selfe , or the effect of predestination . And in his Enchiridion : Vnum ex paruulis eligendi , alterum rélinquendt causavna erat , Dei voluntas : cuius enim vult , miseretur Deus , & quem vult , obdurat . Miseretur scilicet magna bonitate , obdurat nulla iniquitate , vt nec liberatus de suis meritis glorietur , nec damnatus , nisi de suis meritis conqueratur . Sola enim gratia redemptos discerit à perditis , quos in vnam perditionis concreuer at massam ab origine ducta causa communis . Et , nisi per indebitam misericordiam nemo liberatur ; & nisi per debitum iudicium nemo damnatur : There was one and the same cause of electing the one , and leauing the other of the children ( to wit , Iacob and Esau ) euen the will of God : for God hath mercy vpon whom he will , and whom he will , he hardeneth . Hee sheweth mercy out of his great bounty , hee hardeneth without any iniustice , that neyther hee that is freed , might glory of his owne merits , nor hee that is condemned , might complaine but of his owne demerits . For it is onely grace which separateth the redeemed from the condemned , whom the common cause , deriued from the originall , had confounded altogether in one masse of perdition . And , but by vndue and vndeserued mercy , none is deliuered ; and but by due and deserued iudgement , none is condemned . Thus this holy man. So that whatsoeuer exceptions or obiections , cauils or calumnies , eyther the malicious or ignorant enemies of this truth take vp against it , as blaming God for an accepter of persons , in preferring one wicked man before another , being all naught , without exception or difference , in Adams corrupt loynes ; they doe but shoote their arrowes against the Sunne : or as that famous Naturalist Aristotle , who would desperately drowne himselfe in that Septemfluous Sea of Euripus , for spight that hee could not finde out a reason for the ebbing and flowing of it . Or it is , as the Apostle vseth a familiar comparison , as if the Pot should expostulate with the Potter , and demand a reason why he made it such and such . The reason of Gods will is a mysterie , as the Apostle sheweth ; the effects whereof are made knowne vnto vs , but the prime cause locked vp in Gods owne brest . To prye into this Arcanum , or secret , what is it , but with the Bethshemites to peepe into Gods Arke , and so to perish by a fearfull plague ? Can Emperours and Commanders in any Armie haue their wils presently obeyed , and put in execution , without demanding a reason of them ? nay , can that great mysterie of iniquity impose vpon their disciples blinde obedience vnto their most damnable and diabolicall designes , proceeding from that Dragons will , which animateth the Beast , a reason whereof to demand , were as dangerous to the party demanding as hee by the execution of the command might proue dangerous to others : and cannot God haue his will absolute and free to himselfe , though it be most iust , wise , and perfectly good , but the vilest and basest of men dare affront it , and eyther call God to an account for a reason , why hee so willeth , or else they must conclude , that their owne wils , for the goodnesse of them , must bee the reason and cause mouing God so to will ? Yet if they will needes haue a reason of this supreme will of God , whereof wee speake , let them know , God so willeth , because it is his good pleasure . If that will not satisfie thee , because I relate it , heare the Apostle . He hauing said , Hee hath mercy on whom hee will , and whom hee will , hee hardeneth : and thou replying , Why then doth God yet complaine ? for who hath resisted his will ? But O man ( saith he ) who are thou that replyest against God ? Whereupon St. Augustine saith : Talibus dicamus cum Apostolo ( non enim melius illo inuenire possumus , quid dicamus ) O homo , tu quis es , qui respondeas Deo ? Quaerimus namque meritum obdurationis , & inumimus . Merito namque peccati vniuersa massa damnata est ; nec obdurat Deus impertiendo malitiam , sed non impertiendo misericordiam . Quaerimus autem meritum misericordiae , & non inuenimus , quia nullum est , ne gratia euacuetur , si non gratis donatur , sed meritis redditur : To such replyers let vs say with the Apostle ( for we cannot finde what to say better ) O man , who art thou , that replyest against God ? for wee enquire for the merit of obduration , and wee finde it . For by the merit of sinne the whole masse is condemned ; nor doth God harden by infusing of malice , but by not imparting of mercy . But wee enquire for the merit of mercy , and we find it not ; because it is not at all , lest grace be made voide , if it be not giuen of gratuity , but rendred of dutie . And to conclude this point with S. Augustine in a word , Conficitur itaque gratiam Dei non secundum merita accipientium dari , sed secundum placitum voluntatis eius , in laudem & gloriam ipsius gratiae eius , vt qui gloriatur , null● modo in seipso , s●d in Domino glorietur : qui hominibus dat , quibus vult , quoniam misericors est ; quod & si non det , iustus est : & non dat , quibus non vult , v● notas faciat diuitias gloriae suae in vasa misericordiae . Dando enim quibusdam , quod non merentur , profectò gratuitam , & per hoc veram suam gratiam esse voluit . Non omnibus dando , quid omnes merentur , ostendit . Bonus in beneficio certorum , iustus in supplicio caeterorum : We conclude therefore , that the grace of God is giuen not according to the merits of the receiuers , but according to the good pleasure of his will , vnto the praise and glory of his grace , that he that glorieth , should by no means glory in himselfe , but in the Lord : which giueth to men , to whom he will , because he is mercifull ; which if hee doe not giue , he is iust : and he giueth not to whom he will not , that hee may make knowne the riches of his glory , vpon the vessels of mercy . For by giuing to some that which they merit not , it is that he would haue his grace to be free , and so to be grace indeed . And by not giuing to all , he sheweth what all doe deserue . So he is good in pardoning some , iust in punishing the rest . Like vnto a creditor , who hauing sundry debtors , deepely and indifferently engaged vnto him , it is in his free power and choice which of them hee will freely acquite , and of which hee will iustly require his owne . Now to shut vp this point of the definition , which is that , whereon all the rest depends , we finde in the Scriptures , that there is no one part of the gracious mysterie of mans saluation , but it is expresly and particularly referred to the will and good pleasure of God , as the prime and supreme cause of all : That the Sonne of God , Iesus Christ , came into the world , to take our nature vpon him , to be incarnate of the Virgin Mary , and to become our Mediatour , and to accomplish the worke of mans saluation , it is wholly and in euery part ascribed to the will and good pleasure of God. How often doth Christ himselfe say in the Gospell , I came downe from Heauen not to doe mine owne will , but the will of him that sent mee ? Ioh. 6. 38. It pleased the Father , that in him should all fulnesse dwell , and ( hauing made peace through the bloud of his Crosse ) by him to reconcile all things vnto himselfe , &c. His death and passion , were the fruits of Gods will and good pleasure , Esa. 53 10. It pleased the Lord to bruise him , he hath put him to griefe ; when thou shalt make his soule an offering for sinne , &c. and the pleasure of the Lord shall prosper in his hand . His preaching here on the earth , and reuealing the mysterie of God vnto Babes , was from his Fathers good will : Euen so Father , for so it seemed good in thy fight , Mat. 11. 26. I hope they will not deny or question any of this , as by pretending any merit in vs , to precede or procure as a motiue , from God , any part of this grace of Redemption . And yet I know not what they meane , when they ascribe to the Virgin Mary a merit at least Ex congruo , why shee should be the Mother of God. That we should be saued by such a means as the preaching of the Gospell , which is Christ crucified ( a meanes contemptible in the eyes of the world ) it is Gods good pleasure . It pleased God by the foolishnesse of preaching , to sau● them that beleeue , 1. Cor. 1. 21. The whole administration of the Word of God , is according to his owne will , Heb. 2. 4. Our regeneration , is not according to the will of the flesh , nor the will of man , but of God. And Iames 1. 18 ▪ Of his owne will begate he vs , by the Word of truth , that wee should be a kinde of first-fruits of his creatures . So also our saluation . 1. Thes. 4. 3. This is the will of God , euen your sanctification . It is hee that worketh in vs both to will and to doe , of his good pleasure , Phil. 2. 13. The perseuerance of Gods Saints and Elect in the state of grace , vntill they come to full glory , is the will of God. Iohn 6. 39. This is the Fathers will , which hath sent me , that of all , which he hath giuen me , I should lose nothing , but should raise it vp againe at the last day , And Mat. 18. 14. It is not your Fathers will , that one of these little ones should perish . That we inheriteternall life , it is Gods good pleasure . Luke 12. 32. Feare not , little flocke , for it is your Fathers good pleasure to giue you the Kingdome . So also , Iohn 6. 40. It is the will of the Father to giue vs eternall life . The Scriptures abound in setting forth the glory of Gods will and good pleasure herein . Admirable is the wisedome and counsell of God , that hee hath in the holy Scriptures so punctually and particularly pointed out vnto vs the pleasure of his will , taking place in euery part and passage of the worke of our Redemption , as altogether depending vpon that prime , independent , eternall will , and good pleasure of God , in his free purpose and appointment of vs vnto eternall life . Let all aduersaries here stop their mouthes , and be couered with confusion of face , that goe about to robbe God of this his great glory , while they would haue Gods electing of vs , to depend vpon the free-will and work of man , and Gods will and pleasure to bee no more but a consequence of their wils ; which qualities and actions in them , God fore-seeing from all eternity ( say they ) did thereupon will , that such should be saued ; according as he saw they would both receiue grace offered , and retaine the same vnto the end . And this they will haue to be the very substance , and whole contents of the Gospell . O for a Gagge for this new Gospell ! Nay , no Gospell , but it is the old spell of the Serpent ; which subtile though it were , yet it is foolishnesse with God. Ye shall be as Gods , knowing good and euill . That is , as some learned Interpreters note vpon it , the Serpent would perswade mankinde ( as indeede he did ) that hee should not neede any further Gods wisedome and counsell for direction ; themselues should bee thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe-wise sufficient , yea euen as Gods , knowing all things . And Salomon saith , Hee that is selfe-wise , is a foole , yea a foole of all fooles . Well , yet this Doctrine of the Serpent did not directly ( though by consequence it did ) exalt man aboue God , but onely seemed to place him in an equall ranke with him . But this Doctrine , built vpon that foundation of the Serpent , is now erected so high , as it surmounts the Throne of God. Now must God become inferiour to his creature , his So●ereigne will must daunce attendance at the doore of mans will. Onely they haue left God his bare prescience , as if he were no better than a poore Prognosticator , or Fortune-teller . And yet if this hellish and blasphemous doctrine were to bee found onely amongst those ancient Heretiques , the Pelagians , or among their successors , the Pontificians , it were but dignum patella operculum ; no maruaile , if they that are of their Father the Deuill , doe the workes of their Father . The Lord Christ keepe out , or whippe out this dotage , yea this doctrine of Deuils , out of his Schoole . Let such vncleane Birds neuer nestle or roost in Christian Nurceries . But passe wee to the next point in the definition . From the perennious and pure fountaine of Gods will and pleasure , doe flow all the riuers of the waters of life towards the creature : as first in Gods eternall electing out of the corrupt masse of mankinde , a certaine number of men . This election of God , is the prime and proper act of his good pleasure and will. As Ephes. 1. 4. 15. Verses . So Deut. 7. 6. 7. 8. Vers. where we haue a type of his election in the children of Israel , flowing from the free loue and fauour of God. But this reflecteth vpon that before , sufficiently confirming this ▪ Againe , this election is of a certaine number of men . I say , of a certaine number , not of all , as some absurdly affirme , which is against the nature of an election . For , Electio est aliquorum , non omnium : Election is of some , not of all ; as the word it selfe also importeth , signifying to gather out from among others . Againe , a certaine number , and definite ; not vncertaine , and indefinite , as the Pontificians teach . The number of the Elect of God is a certaine and fixed number : Hereupon Augustine saith ; Qui praedestinati sunt in Regnum Dei , eorum ita certus est numerus , vt nec addatur eis quisquam , nec minuatur ex eis : The number of them that are predestinate vnto the Kingdome of God , is so certaine , that neyther any can bee added vnto them , nor diminished of them . This is according to the truth of God , 2. Tim. 2. 19. The foundation of God stands sure , hauing this seale , The Lord knoweth who are his . If the Lord know who are his , hee knoweth how many are his ; and if how many , there is a certaine number of them , else the Lords knowledge were vncertaine . Christ saith also , I know mine , and am knowne of mine : yea , he calleth his owne sheepe by name . Christ knoweth the certaine number of sheepe , that belong vnto his fold . And their names are inrolled in Heauen . Heb. 12. 23. And Christ saith , few are chosen in comparison of the residue . And , Pauperis est numerare pecus : Christ the Shepheard can easily number his little flocke . Yea , hee that numbereth our haires , doth he not number the persons of his elect ? Therefore the seruants of God are sealed in their fore-heads , and the number of them is set downe , of all the Tribes of Israel , Reuel . 7. Indeed in the 9. Verse , a great multitude did Iohn see , which no Man could number . But they are certaine with God. So the number of Gods elect is certaine , as certaine to God , as the number of the Starres of Heauen , which God calleth all by their names . So great is the Lord , so great his power , and his vnderstanding infinite . Obiect . But it may be obiected , that election appertaineth to all indifferently , as being left to euery ones choice . For the Scripture saith , that God would haue all men to be saued , as 1. Tim. 2 ▪ 4 ▪ and Rom 11. 33. God hath shut vp all in vnbeliefe , that hee might haue mercy vpon all . But these places proue not that Gods election belongeth to all , for then the Scripture should bee opposite to it selfe , which saith elsewhere , That few are chosen . But as St. Augustine well noteth , this All is simply meant of all the Elect. As he saith , Omnes homines vult saluos fieri , vt intelligantur omnes praedestinati , quia omne genus hominum in eis est : sicut dictum est Pharisaeis , Decimatis omne olus ( Luc. 11 42. ) vbi non intelligendum est , nisi omne quod habebant : that is , God would haue all men to bee saued , meaning all the predestinate , because in them is all sorts of men : as it was said to the Pharisees , Yee tithe all kinde of herbes ; where we are not to vnderstand but all that they had . As also St. Ambrose saith , Quamuis magna pers hominum Saluantis gratiam repellat , aut negligat , in electis tamen & prescitis , atque ab Omnium generalitate discretis , specialis quaedam censetur vniuersitas . Pro parte mundi , totus mundus ; & pro parte hominum , omnes homines nominantur : Although a great part of men reiect , or neglect the grace of the Sauiour , yet a certaine speciall vniuersality is accounted in those that are elect , and fore-knowne , and separated from the generality of All. For a part of the world , the whole world ; and for a part of men , all men are named . Next , this certaine number is elected out of the corrupt masse of mankinde , all corrupt in Adams loynes , after his fall . Therefore , the elect are called vessels of mercy ; and mercy implyes misery . Hence the Apostle , very aptly compares the corrupt masse of mankinde to a lumpe of Potters clay ; and clay is nothing but dirt . Also an example of Gods election we haue in Iacob and Esau , in the same place , Rom. 9 ▪ which two , are set out as types of all mankinde ; Iacob of the Elect , and Esau of the Reprobate . Now to what time or condition , had Gods act or purpose of separating these two , one from the other , speciall reference ? Namely , while they were yet vnborne , and before they had done good or euill , that the purpose of God , according to election , might stand , not of workes , but of him that calleth ; it was said vnto her , The elder shall serue the younger ; Iacob haue I loued , but Esau haue I hated . So that God did in his eternall purpose elect Iacob , and reiect Esau in their Mothers wombe , before they had actually done good or euill ; but not before they had both of them alike contracted the corruption of originall sinne in their Mothers wombe . Hence it is , that presently after mans fall , Gen. 3. the Lord God first reuealeth the mysterie of his will , in his eternall purpose towards mankinde , in putting an enmity betweene the Serpents seed , and the Womans seed , both Angels and Men. The Serpents seede are the Reprobate , a generation of Vipers , of their Father the Deuill : The Womans seede there , are the Elect : first Christ , and in him all the Elect , who are blessed in him , and who , with Christ , are at continuall enmity with the Serpent and his seede , Michael and his Angels , fighting against the Dragon and his Angels , the bond-womans sonne persecuting the free-womans sonne in an allegory , Gal. 4. Thus Gods election had a speciall reference to the corrupt masse , out of which he chose vs to saluation . So Ezech. 16. Abraham , the Father of the faithfull , for his natiuity and birth , was an idolatrous Amorite . Ierusalem , the type of Gods Elect , was chosen in her bloud , ver . 5. as the Lord saith , None eye pitied thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast borne ; and when I passed by thee , and saw thee polluted in thine owne bloud , I said vnto thee , when thou wast in thy bloud , Liue : yea , I said vnto thee , when thou wast in thy bloud , Liue. Now this election of God , in choosing out of the corrupt masse and lumpe of mankinde , such as shall be saued , doth necessarily imply , that this election is of his free grace , as is expressed in the definition : which is a point worthy our speciall consideration , although indeed , this free grace of God , is the very life-bloud ( as it were ) which runneth through the whole body , and filleth euery veine of the definition . It is called an election of grace , Rom. 11. 5. To this grace it is , that the Apostle ( rauished with the admiration of Gods incomprehensible loue , & breaking forth into a gratefull acclamation and benediction of God for it , as if now hee had but newly come forth , or were still in his rapture in the third Heauen ) referreth and ascribeth the whole worke of our saluation , To the praise of the glory of his grace ( saith he ) wherein he hath made vs accepted in the Beloued , Ephes. 1. 6. And in the seuenth Verse , In whom we haue redemption through his bloud , the forgiuenesse of sinnes , according to the riches of his grace . And Chapt. 2. 4. &c. God who is rich in mercy , for his great loue , wherewith hee loued vs , euen when we were dead in sinnes , hath quickned vs together with Christ ( by grace ye are saued ) and hath raised vs vp together , &c. That in the ages to come , he might shew the exceeding riches of his grace , in his kindnesse towards vs , through Christ Iesus . What greater loue , what greater grace , what richer mercy , than for God to cast his eye of fauour vpon vs , euen when we were dead in sinnes ? As the Apostle saith also , Rom. 5. 8. God commendeth his loue towards vs , in that while we were yet sinners , when we were enemies , Christ dyed for vs. And in the vulgar Latine , set forth by the Diuines of Louain , printed at Antwerpe , 1584. in the fourth to the Romanes , Verse 5. wee finde these words in the Text , Ei verò qui non operatur , credenti autem in eum , qui iustificat impium , reputatur fides eius ad iustitiam , secundum propositum gratiae Dei : Now to him that worketh not , but beleeueth in him , that iustifieth the vngodly , his faith is reckoned for righteousness , * according to the purpose of the grace of God. Now these last words are not in our vulgar translations , nor in most Greeke Copies ; but the Louain Doctors haue noted in the margent , that they are found in some Manuscripts , and Greeke Copies . And it were to be wished , that they had added no worse than this into that their translation ; for it is but that , which is the generall Doctrine of the Gospell of Christ. For the preaching of the Gospel , what is it , but a beame of this grace of God shining vpon sinners ? as Tit. 2. 11. The grace of God , that bringeth saluation , hath appeared vnto all men . And the Gospel , is the Gospel of the grace of God , Act. 20. 24. And the Word of God , is the word of his grace , vers . 32. And Acts 14. 3. Yea , we finde the very same words in the Apostle , 2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling , not according to our workes , but ( marke ) according to his owne purpose and grace , which was giuen vs in Christ Iesus , before the world began ; but is now made manifest by the appearing of our Sauiour Iesus Christ , &c. So that the ground of our saluation by Iesus Christ , is the meere grace of God ; by this grace we are saued , by this grace we come to inherit eternall life : for eternall life is of the grace of God , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gift of his grace , And wee are heires of the grace of life , 1. Pet. 3. 7. The Apostle Paul was so in loue with this grace , that all his Epistles are perfumed throughout , as it were with this precious oyntment . Hee nameth it not so little as a hundreth times . The salutation of each Epistle hath grace in it : yea , the Apostle sets it as his marke at the end of euery Epistle , and would haue all his Epistles knowne by that marke to bee his . As hee saith , 2. Thes. 3. 17. 18. The salutation of Paul with mine owne hand , which is the token in euery Epistle , so I write , The grace of our Lord Iesus Christ bee with you all . So that besides other probable arguments , I finding this marke at the end of the Epistle to the Hebrewes , I conclude it to bee Pauls Epistle . No one Apostle ends his Epistle with the prayer and wishing of grace , but onely Paul. Indeede ▪ the Reuelation endeth so : The grace of our Lord Iesus Christ be with you all , Amen . Thus Gods gracious eternall purpose , in electing to saluation such , as in his speciall fauour hee was pleased to foreknow , being the prime and originall cause , whereon depends the whole frame of our effectuall saluation : it teacheth vs a maine difference between the first Couenant , and the second . The first Couenant was made with the first Adam in Paradise , which indeed did meerly depend vpon mans will , to keep it , or to break it . Doe this , and thou shalt liue . This was that first Couenant ; which , Man failing to keep , & so forfeiting his estate , God now makes a second Couenant in the second Adam , which he will not ( as he did in the first ) hazzard vpon mans will or ability in the keeping of it ; Gods wisdome well weighing , that if Adam in his perfection so easily and quickly brake the first Couenant , though hee had both will and power to keepe it : how much more man now , corrupt and weake , would neuer bee able to keepe the second Couenant . And therefore to make sure worke , God takes a contrary course in the second Couenant ; which , that it may for euer stand firme and immutable , hee hath established it vpon the sure foundation of his owne good pleasure and will , wherein is no shadow of change . Well , the conclusion is , Gods free grace and fauour is the ground of our election , it is the foundation , whereon depends our whole saluation ; wee are elected , wee are saued , all by grace , according to his purpose and grace . This grace of God , the Pontifician Church cannot away withall , as being an enemy to all their Doctrine . And therfore the Councell of Trent hath excluded , yea and condemned the grace of God , as the sole efficient cause of saluation : for Ses. 6. Can. 11. the words be , Si quis dixerit , &c. gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : that is , If any shall say , that the grace , whereby we are iustified , is onely the fauour of God : let him be Anathema , or accursed . If Romes Curse were of force , then wofull were the case of St. Paul , that doth so often & mightily magnifie the grace of God in our iustification ; yea , the only grace and fauour of God , excluding workes , as not hauing the least share with Gods grace therein . Nay , the whole Word of God , which is the Word of his grace , and the Gospell of his grace , must fall vnder Romes Curse . Howsoeuer the equiuocating Romanists would foyst and shuffle in their workes , by the name of grace : by which indeed they destroy and ouerthrow the grace of God. Obiect . But say some , It is sufficient that wee grant , that Gods grace doth manifest it selfe in prouiding for vs , and offering vnto vs meanes , whereby we may be saued , without which meanes , because we cannot be saued , therefore we are said to be saued by the grace of God. Answ. Is that sufficient ? O enemies of the grace of God , and of your owne saluation ! Will you so limit Gods grace ? Will ye so eclipse the glory of his grace , as to confine it within such narrow bounds ? Indeede great , and infinitely great was Gods loue , in so louing the world , that he gaue his only begotten Sonne , that all that beleeue in him , should not perish , but haue life euerlasting . But did his gift depend vpon mans acceptance , that it might be effectuall if man would , otherwise not ? Then , as Esay saith , Who hath beleeued our report ? Had not then this great loue of God beene vtterly lost ? Had not this gift beene such , as no man would receiue it ? For what saith the Scripture ? All haue sinned , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come short of the glory of God. The naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perceiueth not , receiueth not this gift : it is farre aboue out of his reach . He may say , Who shall fetch Christ from aboue , that I may haue him within my reach ? What reach ? The Deuill had him within his reach , when he carryed him vp to a high mountaine . But thou wilt say , God reacheth out Christ vnto thee in his Word . The Word is neare thee ; True. But where is thy hand to put forth to receiue him ? Thy hand must bee a liuely faith : for to beleeue in Christ , is to receiue him as Gods gift . But faith also is the speciall gift of God. Therefore , saith the Apostle , By grace are ye saued , through faith ; and not of your selues , it is the gift of God. Now herein doth the glory of Gods grace shine forth , and gloriously display it selfe , that he hath not only in his rich mercy prouided vs the means of saluation , making tender of it vnto vs in his Word : but hee effectually also giueth it vnto vs , giuing vs a minde and meanes to receiue it . As St. Iohn saith , Hee hath giuen vs a minde , to know him that is true . And Christ , No man can come vnto mee , except the Father , which hath sent mee , draw him . And againe , No man knoweth the Father , but the Sonne , and he to whom the Sonne will reueale him . And ( Matth. 16. 17. ) Peter hauing confessed Christ to be the Sonne of the liuing God , Christ answered him , Blessed art thou Simon Bar-Iona : for flesh and bloud hath not reuealed this vnto thee , but my Father which is in Heauen . As the Apostle also , 1. Cor. 12. 3. No man can say , that Iesus is Christ , but by the holy Ghost : that is , No man can truly acknowledge him to be his Christ , but by the holy Ghost . Otherwise , the very Deuill , seeing his miracles , & feeling his power euen ouer them , confessed , saying , I know who thou art , the holy one of God : and , Thou art Christ the Sonne of God. Yet the Deuill did not this by the holy Ghost ; nor was it by any power of Gods grace . But herein stands that grace of God : first , in choosing vs freely of his meere loue and mercy ; not fore-seeing vs to be good , but finding vs to be euill , shut vp in vnbeleefe , that he might haue mercy vpon vs. Secondly , not only in prouiding and offering meanes of grace , but also in effectuall giuing and bestowing grace vpon all those whom he hath chosen , giuing them grace to receiue grace , that of his fulnesse we might all receiue , and grace for grace ▪ as it followeth in the definition . Now as God out of his meere loue , grace , and fauour , did from all eternity elect and appoint a certaine number of men , fallen in Adam ; vnto saluation : So for the effecting of this his eternall purpose in time , hee did also appoint the meanes , whereby hee would bring those vnto the end of their saluation . The meanes is twofold : First , the only absolute meane● which is Iesus Christ : Secondly , an inferiour and conditionall means , whereby we are made capable to receiue Christ , with all his benefits . First then , Christ is that only all-sufficient and absolute meanes , whereby God would effectually worke saluation vnto vs ; vpon , and to whom the eye of his grace principally and immediately reflecteth , in his electing of vs. So Eph. 1. 4. He chose vs in him , and Ephes. 3. 11. according to the eternall purpose , which he purposed in Christ Iesus our Lord ▪ Now there is no other name vnder Heauen , giuen among men , whereby we must be saued ; neyther is there saluation in any other . And , other foundation can no man lay , than that which is laid , Iesus Christ , 1. Cor. 3. 11. Iesus Christ , God-man , is the Centre , in whom all the lines of Gods loue and mercy to mankinde doe meete . Thus are wee chosen in him , before the foundation of the world , Ephes. 1. 4. Thus are we blessed with all spirituall blessings in heauenly places , in Christ , ver . 3. Thus are wee predestinated vnto the adoption of children by Iesus Christ , vers . 5. Thus hath God made vs accepted in the Beloued ; to wit , Iesus Christ , in whom the Father is well pleased , vers . 6. Thus haue we redemption through his bloud , euen the forgiuenesse of sinnes , according to the riches of his grace , vers . 7. Thus in the dispensation of the fulnesse of time , God doth gather in one all things in Christ , both which are in heauen , and which are in earth , euen In him , vers . 10. Thus in him we haue obtained an inheritance , to which wee are predestinated , vers . 11. Thus in him beleeuing , we are sealed with the holy Spirit of promise . Now in that God did of his meere grace elect vs vnto saluation , therein appeareth the wonderfull mercy and loue of God towards vs : in that hee made choice of his owne Sonne to bee the onely soueraigne meanes of this our saluation , therein appeareth also the infinite wisedome of God , to seale vp , and to reueale vnto vs his incomprehensible loue . Thus is Christ called the power of God , and the wisedome of God. In him are hid all the treasures of Gods wisdome . This is that deepnesse of the riches of the wisdome ▪ & knowledge of God , wherein the Apostles admiration was swallowed vp , and wherewith the blessed Angels themselues were transported with rauishment , Luke 2. 13 14. This wisedome of God in Christ , God-man , all the Deuils could not , for all their subtilty , comprehend ; neyther can all the wisedome of flesh and bloud conceiue it : it is foolishnesse to the Gentile , and a stumbling blocke to the Iew. Who can conceiue , that the Sonne of God could suffer , and dye ? Yet this did Iesus Christ in that Hypostaticall vnion of his two natures . Who can conceiue , that a man should fully satisfie the iustice of God for the sinnes of the world ? And yet this did the man Iesus Christ ; that one Mediator betweene God and Man , the Man Iesus Christ , saith the Apostle , 1. Tim. 2. 5. Nothing but the precious bloud of God , could reconcile vs to God , in appeasing his iustice towards vs : nothing but the bloud of God , could purchase for vs the fauour of God , and eternall life . So that in Iesus Christ is reuealed vnto vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedome of God , as the Apostle speaketh , Ephes. 3. 10. In him alone , and none but him , is the Father well pleased with vs. So is Christ the only soueraigne absolute meanes , in whom as wee are elected , so we are also saued . Yet to the end , that all the elect might be made effectually partakers of the loue and fauour of God in Christ , the wisedome of God hath also ordained subordinate , conditionall , and ordinary meanes , whereby we should receiue Christ for ours . These meanes are the Word of God preached , whereby faith is begotten in vs , through the operation of Gods Spirit , and the holy Sacraments administred , whereby our faith in Christ is sealed and confirmed in vs. By this faith it is , that we lay hold vpon Christ , wherby he is made ours , and we made his , being mystically vnited vnto him , & so in him adopted the Sonnes of God by grace , as we shewed at large before . Now I call these ordinary & conditionall means , not simply absolute , as Christ is ; because although by the meanes of these , to wit , the Word and Sacraments , men are ordinarily brought vnto saluation in Christ : namely those , who come to be made capable of the ordinary means ; yet in case any of the elect cannot come to the vse of the ordinary meanes , as Infants dying before Baptisme , and many Children dying before they come to heare the Word of God ; and so actually , in regard of the ordinary meanes to beleeue God , being an absolute and free agent , that can worke aboue meanes , and without meanes , aboue all that we can thinke ( as saith the Apostle ) is not so bound to the ordinary conditionall meanes , but that hee can , and doth without them saue all those that belong to the Couenant of grace , elected in Iesus Christ , the onely absolute meanes . Againe , I call the Word and Sacraments conditionall meanes , because , though they bee not so absolute so to tye God , as if he could not saue vs without them ; yet they be so conditionall , as we may not looke to be saued , but by them , if God doe giue vs opportunity to vse them , and make vs capable of them : For God did no lesse ordaine these ordinary meanes , whereby wee should come ordinarily to receiue Christ ; than he did ordaine Christ himselfe , the onely absolute meanes whereby we must be saued . Hence it is , that St. Augustine , according to his manner , saith excellently : Tunc voluisse hominibus apparere Christum , & apud eos praedicari doctrinam suam , quando sciebat , & vbi sciebat esse , qui in eum fuerant credituri ; quod posset sic dici , Quando sciebat , & vbi sciebat esse , qui electi fuerant in ipso ante mundi constitutionem : Then was Christ willing to haue himselfe made manifest vnto men , and his doctrine to be preached among them , when he knew , and where he knew there were such , as should beleeue in him ; which may be thus explained , When he knew , and where he knew those were , who had been elected in him before the foundation of the world . So that Christ hath appeared , his Gospell is preached , principally for no other end , but to manifest Gods glory in the sauing of his elect . So it is an infallible marke ; wheresoeuer God sends the meanes of saluation in the preaching of his Word , there is some of his elect to be called , and saued . Hence it is , that the holy Ghost giueth speciall direction and commission to preach in such and such places onely , for the time : namely , where his elect were . Thus was Philip commanded to goe preach to the Eunuch , Acts 8. So Peter to Cornelius , Acts 10. The Apostles are inhibited to preach the Word in Asia ; for the time was not yet come , Acts 16. 6. They were restrained also by the same Spirit of God , from preaching in Bithynia , vers . 7. So that this was a signe , that as yet God had no people ready for his Word in those places . As the Lord himselfe renders the reason why he will haue Paul to continue in Corinth , and to preach the Word boldly against all opposition ; For ( saith the Lord ) I haue much people in this City , and I am with thee , to preserue thee from all enemies , Acts 18. 10. So Christ was not sent , but to the lost Sheepe of the house of Israel , to those whom his Father had giuen him out of the world : for who were they that beleeued , but so many as were ordained to eternall life ? Acts 13. 48. Againe , as Gods wisedome did ordaine these ordinary and conditionall meanes , whereby his elect should be made effectually partakers of Christ , in whom they are elected : So in the last place , by the grace of Christ , in the vse of these meanes , wee are sanctified and made conformable to Christ , to walke in him , euen as he hath walked , in all holy obedience . For as God in Christ did elect and ordaine vs to the end , which is to be saued ; so also he hath ordained vs to all the meanes tending to this end : which means are in no sort , to bee seuered from Gods eternall purpose in sauing vs : for as he did before all time appoint vs vnto saluation in his Sonne ; so before all time he did appoint the manner , and meanes , and way , wherein we must walke vnto the end of our saluation : as it is said in the definition , Euen vnto the end ; that is , till wee come to the end of our Christian race , to receiue the end of our faith , the saluation of our soules . This end is that very thing , to which we are ordained and elected in Christ. As by grace we are elected vnto grace , so also to perseuere in grace vnto glory : For the foundation of God stands sure , and hath the seale , The Lord knoweth who are his . Now hath God laid a foundation , and shall not he finish ? No , he is the wise builder . Whom he loueth , he loueth to the end . As it is said of Christ , Hauing loued his owne ; that is , from euerlasting : he loued them vnto the end ; that is , to euerlasting . For the gifts and calling of God are without repentance : It is not possible for the elect to be deceiued ; that is , seduced from Christ , Matth. 24. 24. Doth any fall away , and apostatize from the truth ? It is not from the grace of Christ that they fall ; for they neuer had it : but they fall away from that temporary profession of faith and conuersation , wherein for a time they continued . So St. Iohn , speaking of Apostataes , and reuolted Antichristians , saith , They went out from vs , but they were not of vs ; for had they beene of vs , they would no doubt haue continued with vs : but they went out , that they might be made manifest , that they were not all of vs. Whereupon Augustine saith ; Ne● nos moueat , quod Filijs suis quibusdam Deus non dat istam perseuerantiam . Sunt enim quidam , qui Filij Dei propter susceptam vel temporaliter gratiam , dicuntur a nobis , nec sunt tamen Deo. De quibus Iohannes , Ex nobis exi●runt , sed non er ant ex nobis . Non er ant ex numero Filiorum , & quando era●t in fide Filiorum . Non enim perit Filius promissionis , sed Filius perditionis . Euerunt isti ex multitudine vocatorum , non-ex paucitate electorum : Nor let it moue vs ( saith hee ) that God doth not giue this perseuerance to some of his Sonnes . For there are some , who because of a temporary grace receiued are called of vs the Sonnes of God , and yet with God they are not so . Of whom Iohn speaketh , They went out from vs , but they were not of vs. They were not of the number of Sonnes , no not when they were in the faith of Sonnes . For the Sonne of promise perisheth not , but the Sonne of perdition . Those were of the multitude of the called , not of the small number of the elect . But here it may be obiected , that St. Augustine confesseth , that those that fell away , were once in the true faith ; and therefore , a man may fall away from true faith , and consequently from grace finally and totally . But Saint Augustine cleareth this in many places of his Bookes , shewing , that a man cannot fall away from the faith of the elect . As Fides Christi , fides gratiae Christianae ; id est , ea fides quae per dilectionem operatur , posita in fundamento , neminem per●● permittit : The faith of Christ , the faith of Christian grace ; to wit , that faith which worketh by loue , being built vpon the foundation , permitteth none to perish . And therefore where hee speakes of such as were once in the faith , and fall from it , hee meaneth not the proper faith of the Elect , but the common faith of Christians . As he also saith , Appellamus nos & electos Christi Discipulos , & Dei Filios , quia si● appellandi sunt , quos regeneratos p●è viuere cernimus : We doe call men euen the elect Disciples of Christ , and the Sonnes of God , because they are so to bee called , whom we see to be regenerate , and to liue godly : but if they haue not perseuerance , they are not truely called , sith they are called that , which they are not . And therefore , Quia non habuerunt perseuerantiam , sicut non verè Discipuli Christi , ita nec verè Filij Dei fuerunt , etiam quando esse videbantur , & ita vocabantur : Because they had not perseuerance , as they were not truely Christs Disciples , so neyther were they truely the Sons of God , euen when they seemed to be so , and were called so . Of this sort and sense is another place of St. Augustine to bee taken , which the Author of the new Gagge for the old Goose , for haste ( as Charity may deeme ) rather than eyther of malice or ignorance ( not easily incident to a man of such rare and extraordinary learning ) hath perhaps casually , in such a swift flowing current of discourse , dropped from his Goose-quill . His allegation out of St. Augustine , is in these words : Credendum est quosdam de filijs perditionis , non accepto dono perseuerantiae vsque in finem , in fide , quae per dilectionem operatur , incipere viuere , & aliquandiu fideliter & iustè viuere , & postea cadere , neque de ha● vita , priusquam hoc eis contingat , auferri . The author of the Gagge seemeth to alledge this place to proue , that a man may totally fall away from grace , sith from faith working by loue . And the words , as he alledgeth them , seeme to fauour that opinion , as if it were Augustines definitiue conclusion , for all peremptorily to beleeue it , Credendum est . But as a guelt man , though he haue all the other signes of a man , hath lost his virility , the chiefe difference of his Sexe : so this sentence being but a little guelt , how much is it made to degenerate from the Masculine stile of St. Augustine ? For Augustine speaking there of the gift of perseuerance , inferreth this sentance , thus : Propter huius vtilitatem secreti , credendum est quosdam , &c. For the benefit of this secret , ( to wit , of perseuerance ) credendum est : where wee are to note , that these first words , left out by the Author , are a speciall qualification and limitation of our faith herein ; namely , how farre forth , and in what respect Augustine would haue vs thinke so , that men may fall from that faith , which worketh by loue , to the end , that thereby they should bee more carefull to keepe their standing ; therefore he saith , Propter huius vtilitatem secreti . A clause in no case to bee neglected ; for little though it bee , it leaueneth and seasoneth the whole lumpe . As the same Augustine elsewhere saith , Deus melius esse iudicauit , miscere quosdam non perseueraturos , certo numero Sanctorum suorum , vt quibus non expedit in huius vitae tentatione securitas , non possint esse securi : God iudged it better , to mingle some that should not perseuere , with the certaine number of his Saints , that they , for whom security in the tentation of this life is not expedient , might learne not to be secure . Now that Augustine , by that faith working by loue , mentioned in the former allegation ( from whence he would haue vs beleeue , for our owne profit and proficiency in perseuering , that the reprobate fall ) did not meane that true reall faith of the Saints and Elect , which worketh by loue ; but onely such a faith , in appearance and common account : besides many other places , and those also which we haue forecited ; that one may conuince it , where he saith vpon 2. Tim. 2. 19. Horum fides , quae per dilectionem operatur , profecto aut omnino non deficit , aut si qui sunt , quorum deficit , reparatur antequam vita ista finiatur , & deleta , quae intercurrerat , iniquitate , vsque in finem perseuerantia deputatur : The faith of those , which worketh by loue , eyther doth not faile at all , or if there be any , whose faith doth faile , it is repaired before this life be ended , and the inquity , which came betweene , being blotted out , perseuerance is deputed euen vnto the end . Yea , he saith definitiuely , Fides eius , qui aedificatur super Petram , pro qua etiam or auit Christus , ne deficiat , non deficit : His faith that is built vpon the Rocke , for the which also Christ prayed , that it should not faile , faileth not . And Christ saith expresly , That the house built vpon the Rocke , faileth not , but standeth firme against all windes and waues of tentations . The Rocke is Christ , and the house vpon this Rocke , is euery true beleeuer . But say , that former allegation out of Augustine , had beene altogether set downe by him , eyther in those termes , or in that sense as the Author citeth it ; what if one such speech tending that way , should haue fallen from that excellent holy man ? shall that one preponderate the whole tenure of St , Augustines workes ? Nay , rather let it bee interpreted by his other sayings , than they be ouerthrowne and euacuate by this . And let the learned Author of that booke of the Gagge , so maintaine the truth of Christ in the maine current of his other writings , as they may not only extenuate , but wholly expiate and expunge ( to omit other things ) at least this blot , dropping from his penne . Augustine , though a most excellent light in Gods Church , yet wherein he saw his errours ( such was his rare humility , and dextrous ingenuity ) hee writ a Booke of Retractations . But for his Doctrine in the point of the Saints perseuerance in the state of grace , vnto the end , it is so cleare , and consonant to the Scriptures , that it needes no retractation ; and as vneasie it is almost by any wit to bee peruerted , as subuerted . Onely let not a misalledged place , or a mis-conceiued allegation out of Augustine , stand as the Rest , whereon the state of the Doctrine of the Church of England must lye at hazzard . Nor euer let it be said , that the Doctrine of the faith of the Church of England is any other , than the Doctrine of the Catholick faith , which is built vpon the holy Scriptures , the onely adaequate obiect and rule of Catholike faith . Now the ground and foundation of perseuerance in grace vnto the end , is the eternall decree and act of Gods good pleasure and will , in predestinating and electing a certaine number of men out of the corrupt masse of mankinde , to be saued in and through Iesus Christ. So that the certainty of perserance of the elect Saints , depends vpon the immutability of that foundation of God , which stands sure , and hath Gods seale vpon it , The Lord knoweth who are his . And it is worth the noting , yea very materiall for the vnderstanding of the scope of the Apostle in that place , to obserue the words immediatly going befoee , vers . 18. where speaking of the heresie of Hymeneus and Phile●us , by whose meanes the faith of some was ouerthrowne : and least some hereupon might conclude , that therefore Gods elect may fall away from faith , the Apostle preuents , or at least remoues that obiection , inferring in the next words , Neuerthelesse the foundation of God stands sure , &c. Yea this foundation of God stands so sure , as that it stands not idle and empty , but still in all ages , in all places where Christ is preached , the elect are effectually called , and built vpon it , vntill the full and finall consummation of the holy and heauenly Temple of God. So that as the Apostle saith , Whom God did predestinate , them he also called ; and whom he called , them he also iustified ; and whom hee iustified , them hee also glorified . Note here the golden chaine of mans saluation . Our glorification is chained to our iustification ; our iustification to our effectuall vocation ; our effectuall vocation , iustification , glorification , begunne here in grace , and consummate hereafter in glory , are all chained inseparably to predestination , Gods foundation . Whereupon S. Augustine saith , Quos praedestinauit , ipsos & vocauit , illa scilicet vocatione , secundum propositum ; non ergo alios , sed quos praedestinauit , ipsos & vocauit : nec alios , sed quos ita vocauit , ipsos , & iustificauit : nec alios , sed quos praedestinauit , vocauit , iustificauit , ipsos & glorificauit , illo vtique fine qui non habet finem : Whom he predestinated , them he also called , to wit , with that calling which is according to his purpose ; therefore none else , but whom hee predestinated , them he also called : nor any others , but whom he so called , them he also iustified : nor any others , but whom he hath predestinated , called , iustified , them he hath also glorified vnto the end , that hath no end . And De fide ad Petrum Diaconum . cap. 3. Illi cum Christo regnabunt , quos Deus gratuita bonitate sua praedestinauit ad Regnum : quoniam tales praedestinando praeparauit , vt Regno digni essent , praeparauit vtique secundum propositum vocandos , vt obediant : praeparauit iustificandos , vt accepta gratia rectè credant , & bene viuant : praeparauit etiam glorificandos , vt Christi cohaeredes effecti , Regnum coelorum sine fine possideant : They shall reigne with Christ , whom God of his free goodnesse hath predestinated to the Kingdome : for because by predestinating he hath prepared such , that they should be worthy of the Kingdome , he hath prepared them to be called according to his purpose , that they should obey : hee hath prepared them to be iustified , that hauing receiued grace , they should beleeue aright , and liue well : he hath prepared them also to be glorified , that being made coheires with Christ , they might possesse the Kingdome of heauen without end . Thus we see the maine reason of the Saints perseuerance in grace vnto the end , is grounded vpon the immutability of Gods election . So that the enemies of the truth , and of Gods glory , and louers of their owne glory , know well enough , that their Doctrine of vncertainty , and of falling away from grace , cannot stand , so long as Gods foundation remaineth sure : therefore they haue laboured tooth and nayle to vndermyne and blow vp this foundation of God , that so men might be as a tottering house built vpon the sand ; or as a Ship without an anchor , tossed vp and downe , and running vpon the danger of euery rocke and shelue , as St. Iames compares the faithlesse man to the winde-driuen waue , Iames 1. 6. Now as God hath preordained and elected vs , as to the end of our saluation , so to the meanes ordinary and conditionall , the Word and Sacraments , whereby wee should be in time effectually called to imbraoe by faith the onely absolute meanes of our saluation , Iesus Christ , in whom we are elected , and by whom we are mightily saued : So also hee hath ordained and appointed vs vnto holinesse of life and conuersation , wherein we should walke and perseuere vnto the end of this life , as it is in the definition . For good workes , being the proper , immediate , and necessary fruits of iustifying Faith , they become also the ordinary high-way to the Kindgome . They are via Regni , though not causa Regnandi : the way of the Kingdome , but not the cause of making vs Kings . Hereupon the Apostle saith , Ephes. 1. 4. That God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue . And Chapt. 2. 10. We are his workemanship created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Here the Apostle speakes of the new creature , of the regenerate man , created , or re-created in Christ Iesus ; created in Christ Iesus vnto good workes , that we should walke in them . For the good workes of a regenerate man , as they are euidences of true faith , so they are excellent meanes to preserue vs from falling , and to make vs perseuere in grace vnto the end . Therfore St. Peter saith , 2. Pet. 1. 10. Wherefore , Brethren , the rather giue diligence to make your calling and election sure ; for if yee doe these things , ye shall neuer fall . These things ; namely such as hee spake of in the fift , sixt , and seuen Verses : to wit , all kinde of good workes . For so ( saith he ) an entrance shall be ministred vnto you aboundantly , into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. Obiect . But some will here obiect , that for as much as the Apostle doth vse [ If ] here , as putting the assurance of our election vpon Ifs and And 's : therefore if a man continue not to doe these things , he shall fall ; and so consequently , the assurance of our perseuerance is only conditionall : So that it rests in vs , eyther to stand or fall from grace . Answ. For answer hereunto : True it is , that the aduersaries of this truth catch at all shadowes , whereby they may any way obscure this cleare Doctrine , that so all men might remaine still in the shadow of death ; as Adam would haue done , when he thought to hide himselfe from God , by taking shrowd vnder the shadowie trees . Hereunto they adde sundry places of Scripture , as all such , where there is eyther any exhortation to take hold of grace , or any admonition to take heede of falling : As 1. Cor. 10. 12. Let him that thinketh hee standeth , take heede , lest hee fall . And Rom. 11. the Iewes fall is propounded to the called Gentiles , as an example of admonition , vers . 20. Because of vnbeliefe they were broken off , and thou standest by faith : Bee not high minded , but feare . And to omit many other , they alledge one maine place out of Ezech. 18. where God threateneth , That if the righteous forsake his righteousnesse , and commit iniquity ; in the iniquity that hee hath committed , he shall dye , and his former righteousnesse shall be remembred no more . From these and such like places the aduersaries would conclude , That a man may fall totally and finally from grace ; or at least they would waue the matter , and leaue it indifferent : sith ( say they ) we find such opposition in the Scripture about this point . Nay ( say they ) we can bring as many places , that make against certainty of election , and perseuerance in grace , as can be brought for it . So that the aduersaries ( I neede name none but the Pontificians ; for all that hold of their wicked Doctrine , though they seeme to abhorre the name of Pontificians , yet indeede they are one with them ) the aduersaries ( I say ) are hereupon very peremptory and insolent , because not vnderstanding the Scriptures , but peruerting them to their owne destruction , they thinke they are as fast and full on their side , as against them . Hereupon at the leastwise they would , I say , waue the matter , and make it indifferent , whether side a man choose . So that by hooke or by crooke they would bring in a new Diuinity , as Copernicus and his followers , a new Philosophy ; who , making demonstration , that the earth may as well moue round about in 24. houres , as the heauens ; therefore his disciples conclusion must be , that not the heauens , but the earth moueth about once in 24. houres . The motion whereof hath caused this brain-sicke giddinesse in these new Philosophicall Heretickes , or Hereticall Philosophers . But the grounds of Diuinity in this point in hand , are farre more demonstratiue and certaine , than that of Copernicus his Philosophy . For he can finde no certaine demonstration of the heauens motion , but that he can stoppe with his versatilous wit ; no more then my braine , earthy as it is , can be moued to beleeue his earths motion . But these Nouel-Diuines , must needes confesse , that the Doctrine of Gods election , effectuall vocation of the Elect , and their perseuerance in grace , is very clearly set down in the Scriptures . Which being so , while they would oppose other places of Scriptures against it , what doe they else , but goe about to make God a lyar , that with him should be Yea and Nay ? For if the Scripture be contradictory in the matter of saluation , then it should be no better than a lye ; and so God , the author of the Scripture , a lyar . But let God be true , and euery man a lyar . Yea , let the Scriptures be true , vniforme , consonant , and like themselues , and all such wresters and peruerters of the truth , lyars . But they cannot bring any one sentence of Scripture , to contradict this truth of the certainty of Gods election . The Scripture saith , The foundation of God stands sure , and hath the seale , The Lord knoweth who are his : but where can the aduersaries bring one place of Scripture contradictory , which saith , The foundation of God is vncertaine , without seale , The Lord knoweth not who are his ? The Scriptures saith of Apostates They went out from vs , but they were not of vs ; for had they been of vs , they had continued with vs : but where saith it the contrary , that Apostates were once the true Children of God , sealed vp in Gods foundation , and knowne of God to be his , and that they were once really of the number of Gods Elect ? The Scripture saith , It is impossible to deceiue the Elect , and to seduce them from Christ. The Scripture saith , He that is borne of God , sinneth not ; neyther can he sinne , because he is borne of God : that is , he cannot sinne vnto death ; namely , by sinne fall away from God finally . Where saith it , That he that is borne of God doth sinne vnto death , and so falleth totally and finally from God ? Indeede , if as Archimedes , that famous Mathematician and Engineer , who was so confident of his Art , that he durst say , he would remoue this whole terrestriall Globe , if he had but a Ground or Base to fasten his Engine vpon ( although the Base must needes be farre bigger than the Moueable . ) So they , if they could finde such a solid ground in Scripture , seruing their owne opinion , and preponderating the eternall vnmoueable truth of Gods election , as thereupon they could pitch their artificiall Engine ; much might be , that these rare Engineers , might Giant-like , be able to reere Mount Pelion vpon Mount Ossa , and so climbe to the top of Olympus : while by their faith , as a graine of scelerata Sinapis , they command the vnmoueable mountaine of Truth ( if the foundation of it did not stand the more sure ) to bee cast into the floating sea of their fleeting imagination . But ( say they ) the Scripture speaketh doubtfully in many places , as in those fore-alledged and other . To which all I answer in one word , that none of those fore-alledged places doe crosse or contradict the truth of God. Nay contrary , they are all as meanes , to bring the purpose of God to its small period and effect . For , Be not high minded , but feare : Let him that thinketh he standeth , take heede lest he fall : Worke out your saluation with feare and trembling : If ye doe these things , ye shall neuer fall : If a man abide not in me , he is cast forth as a branch , and is withered : If the righteous forsake his righteousness , and commit iniquity : and if there be any other Scriptures of this nature , eyther exhortatory or admonitory ( besides that they are excellent restrictiues to all sorts of men in generall , God extending his restraining grace euen to wicked men ) they are all necessary precepts , and soueraigne preseruatiues and antidotes , especially to the elect of God , to preserue them from falling . These places do not imply , that Gods elect may fall away : but they serue as meanes to preuent them , that they doe not fall . Now God hath ( as I said ) not only ordained the end , but all means tending thereunto . Of which meanes , those many exhortations and admonitions in Scripture are a speciall part . To this purpose Augustine speaketh excellently : Tene quod habes , ne alius accipiat Coronam tuam . Quod autem etiam perseueraturis Sanctis sic ista dicuntur , quasi eos perseueraturos habeatur incertum ; non aliter hoc audire debent , quibus expedit non altum sapere , sed timere . Hinc & Apostolis dicebatur , si manseritis in me : dicente illo , qui illos vtique sciebat esse mansuros . Et per Prophetam , si volueritis , & audieritis me ; cum sciret ipse , in quibus operaretur & velle . Et similia multa dicuntur , propter huius vtilitatem secreti , n● fortè quis extollatur , sed omnes etiam qui bene currunt , timeant , &c. that is , Hold that which thou hast , lest another take thy Crowne ( they are the words of the holy Ghost . ) Now that these things are so spoken euen to the Saints that shall perseuere , as if it were vncertaine whether they should perseuere ; they ought not to heare of this otherwise , whom it behooueth not to be high minded , but feare . Hence also it is said to the Apostles , If you shall abide in me : himselfe speaking it , who knew full well that they would abide in him . And by the Prophet , If ye be willing , and will harken vnto me ; when himselfe knew , in whom hee would worke euen to will. And many such things are spoken , for the profit of this secret , lest any should be puffed vp ; but that all , euen those that runne well , should feare . Hence it is that the Apostle saith , 2. Tim. 3. 16. All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse : that the man of God may be perfect , throughly furnished vnto all good workes . Note here how the holy Ghost , vnto the Doctrine of the Scripture , ioyneth reproofe and correction , as necessary meanes to bring Gods seruants to perfection . So that those places of Scripture , which deterre men from presumption and security , Gods Children make vse of them , as meanes to keep them in the way , not as stumbling blockes to take offence at , whereby to fall . If any here obiect that of Gregory , Video Paulum , &c. I see Paul called out of that cruelty of persecuting , to the grace of Apostleship ; and yet he so feareth , amidst Gods secret iudgements , as that euen after he is called , hee feareth to be a cast-away . For he saith , Castigo , I chastise my body , &c. 1. Cer. 9. and Phil. 3. I follow if I may comprehend , &c. Yea it was now said of him by the voice of the Lord , He is a chosen vessell vnto mee : and yet for all that , chastizing his body , hee feareth lest hee should be reproued , or cast away . Doth Gregory hence conclude , that the elect is vncertaine of saluation , or that it is possible for him to become a reprobate ? Nothing lesse . For note what the addeth there : Debet profectò , in spe esse non solum securitas , sed etiam timor in conuersatione , vt & illa certantes foueat , & iste torpentes pungat : There ought surely , there ought to be not onely security in our hope , but also feare in our conuersation ; that both the one ( security in hope ) may cheere those that fight , and the other ( feare ) checke and spurre them that faint . Vnde , &c. Whence ( saith he ) it is well spoken by the Prophet , They which feare the Lord , let them hope in the Lord. As if he said plainly , That mans hope is vainly confident , who refuseth to feare God in his conuersation . And lib 9. cap. 27. he further cleareth his minde herein , Sciendum est , quod viri sancti ita incerti sunt , vt confidant ; atque ita confidunt , vt tamen ex securitate non torpeant : We are to know , that holy men are so vncertaine , as that they are confident ; and are so confident , as that notwithstanding they droope not through security . So that such like places of Scripture , as teach vs to feare and tremble , being rightly vnderstood and applyed , they are so farre from shaking the certainty of our election and perseuerance in grace , that they tend exceedingly to the establishing of it . Yea they serue also to stoppe all foolish and carnall mens mouthes , that would ( forsooth ) in Christian policy haue this Doctrine of God smoothered and suppressed , as tending to make men carelesse of the meanes of saluation : Whereas on the contrary , seeing the wisedome of God hath tyed the meanes of saluation so inseparably and conditionally to his own purpose and good pleasure in our election : therefore all men being alike indangered vnto God , should not persist in their rebellion , to their further damnation , but should vse all diligence in the vse of those meanes , by which God doth worke saluation vnto vs. Tell me ( if politick respects may take such place ) A Kings subiects being all fallen ( without exception ) into a Premunire , hauing forfeited their estates and all : if now the King out of his speciall grace and fauour , haue resolued with himselfe to pardon such a number of them , as seemeth good vnto him , whose names he enrolleth in his booke of Arcana regni , not purposing to pardon any moe , but these onely ; yet withall hath appointed such and such meanes to be vsed , and conditions to be obserued , as he prescribeth , and so thus farre publisheth by Proclamation to all his subiects , that such is his determination and good pleasure , to pardon and spare a certaine number of his subiects , such as himselfe , out of speciall grace , hath made choice of ; but the number of the persons , and who they be , he concealeth in his brest , but reuealeth to them the meanes whereby hee will saue them : will any of his subiects be so desperately minded , as to say thus with himselfe , The King hath resolued to pardon a certain number , and no more , and to receiue them to fauour by such meanes as hee commandeth , by obeying such and such Lawes ; but sith I am vncertaine , whether I be one of that number or no , I will not take the paines to vse any such meanes , nor so much as endeauour to obserue those conditions , though neuer so easie , which he requireth in that behalfe ? Nay , will not all rather harken to the conditions , being all of them gracious , and no way grieuous , euery one for his part hoping , that he may be one of that number , whom the King hath resolued to receiue to grace and fauour againe , yea , and highly to aduance in his Kingdome ? If it bee but a running Lottery , wherein the whole Countrey is coosened , though there be but a few prizes to many blankes , yet how forward are men to aduenture their money , some pawning their very beds , and all to bee cheated ? Wee see there is no Papist so vncharitable , that though his neare kinsman , be it Father or Mother , or so , dye neuer so wicked , yet at the least in hope he is but in Purgatory , how will he empty his purse , yea how often , for so many Masses , to release him out againe ? although it be a most desperate aduenture ; nay , he will not stick perhaps to go a long Pilgrimage , and to doe some tedious Penance inioyned him by a sinnefull Priest , and all for the pardon of that sinne , whereof notwithstanding neyther the Priest can giue , nor himselfe receiue any assurance of pardon by such meanes at Gods hand - And shall not all men indangered to God for soule and all , be ready to entertaine and obserue all such conditions , prescribed by God , whereby they may be saued , and without which they cannot be saued ? Yes ( say these selfe-wise carnall Vniuersalists ) if we were but in as much hope of Gods fauour , as wee may be of a prize in a Lottery , we would hazzard all we haue , skin for skin , and all , to saue our life . Yea , or if it were in our owne power , so to vse the meanes prescribed , and the conditions imposed , as that thereby we might be saued , notwithstanding wee knew , that God had determined to saue but a few of many ; wee should bee willing to vse our best endeauour , in hope of the Kings fauour . But the case betweene God and man is otherwise . We are indeede all of vs fallen into a Premunire , and haue forfeited our whole estates , liues and liberties , for our Rebellion . But we heare , that though the King of his speciall grace , haue purposed to pardon , and to preferre a certaine small number in comparison of the rest ; but withall , that this pardon must be procured by such meanes , as no one of all his subiects , is in himselfe of ability and power to vse , and put in practice , vnlesse the King also giue vnto him a speciall strength to doe that which the King requireth : therefore what should I trouble my selfe for the matter ? I know the worst of it ; and seeing it is not in my power to helpe my selfe , let the King doe what he will : If I be one of those , whom he hath purposed to pardon , what should I need to take care any further ? But if not , what neede I bestow labour in vaine ? Yea , but withall obserue , though the grace , and the meanes , and the power of right vsing the meanes be of the King , because he will haue all the glory of working that , which all mans strength and wit could neuer haue accomplished : yet the King to his former decree hath added another clause , that notwithstanding the Kings purpose and decree , which may not be altered , notwithstanding the right vse of the meanes of procuring his pardon , depend vpon him alone ; yet the King hath peremptorily commanded all his subiects , none excepted , that if any shall dare to contemne , or neglect those meanes , which hee hath prescribed for the good of those , whom they chiefly concerne , that man shall not onely not be pardoned for his former rebellion , but bee bound ouer to a further condemnation , to suffer greater torments and tortures , than otherwise he should haue done . Tell mee now in this case , what subiect would be so foolehardy , as openly to contemne and reiect the commandement of the King ? and not rather to doe the best that lyeth in him to obserue those things which he commandeth ; seeing that of endeauour may come much good : but of contempt , certaine condemnation . Euen thus stands the case betweene God and vs : we haue all sinned , and forfeited our estates with God. He , of his mercy , hath purposed to saue a certaine number of vs condemned persons ; he hath withall prescribed the meanes , whereby he will saue that speciall number : yet the meanes are such , as though in their owne nature they bee gentle and easie ( for Christs yoake is easie , and his burthen light ) yet in regard of our impotency , it is in Gods power onely to enable vs to vse the meanes aright . Now , though God giue his speciall grace & strength to none , but those whom he hath appointed to saue ; yet forasmuch as we are ignorant who those be , whom he hath ordained to saue , and euery man may as well thinke himselfe to bee of the number , as any other ; and seeing though hee cannot of himselfe so much as will that which is truly good , but God worketh in vs both to will & to do , euen of his good pleasure : yet because God hath commanded all men indifferently to receiue and entertaine his commandements , and conditions , which wilfully to refuse , despise , and oppugne , heapeth vpon a man further condemnation , which was the miserable case of Corasin , Bethsaida , and Ierusalem , with her contemning , oppugning Iewes : and because God hath reserued this secret number to himselfe , both how many they be , and who they be , whom he hath purposed to saue , none knowing himselfe to be of the number , till hee be actually and effectually called , and haue receiued the white stone , the marke of his election , with the new name of the Sonne of God in it , which no man knoweth , but he that hath it ; nor any being so wicked , but he may proue to be one of the number of Gods elect , and so to be effectually called in due time : and because for any man to iudge himselfe , while he liueth in this world , to bee of the number of the reprobate , is a desperate iudgement , yea a preiudice of Gods purpose and grace , and a rash presumption , as daring to prye into Gods secrets , and to determine that as certaine , which God hath left vncertaine : therefore for a man to cauill at this truth of God , and thereupon to frame friuolous and foolish unreasonable reasons , to resist and contemne Gods ordinance ; what is it but to heape vpon himselfe greater and greater condemnation ? God will not in the meane time haue his truth dissembled , his glory diminished , his mercy despised , and his iustice disparaged . Let no man dare to say , Why doth he yet complaine ? Who art thou , vaine man , that pleadest against God ? take thou heede thou giuest not God further occasion to complaine of thee : Shall thy politicke , or rather braine-sicke reasons , be wiser than Gods wisedome ? God hath willed it so : And his will is aboue all humane reason . And Gods will is nothing but diuine reason , yea wisedome it selfe . But yet as a man , to answer thy reasons with reasons : Thou deniest the certainty of election , at least thou wouldst not haue it published and preached . Why ? What 's thy reason for it ? Because it makes men carelesse of the meanes . It is false ; it is not Gods good will and pleasure which he hath published , but it is thine owne peruerse and corrupt will , that makes thee carelesse and contemptuous . But by this reason of thine , which thou canst sub-diuide into manie branches , but all growing from the same carnall roote , to satisfie thine owne foolish reason , in desiring to haue this glorious truth of God dissembled or suppressed : thou wouldst destroy two precious things , infinitely more deare than a thousand worlds . The first is the glory of God , which is so nothing much manifested , as in this act of his , concerning his good pleasure in the disposing of mankind . It is that summary doctrine of Gods glory . So that to suppresse , or supplant this truth , is to strip God of his excellent glory . It is the saying of a iudicious and learned Diuine , Viciatur & adulteratur Religio , ●imulac minimum aliquid detrahitur ex Dei gloria : Religion comes then to be corrupted and adulterated , when once Gods glory suffereth the least detriment or diminution . No ( say they ) wee doe not take away Gods glory ; for we acknowledge his preuenting grace . Iust so did those aduersaries in Augustines time , with whom he had to deale , of whom he saith : A Pelagianorum porrò haeretica peruersitate tantum isti remoti sunt , propter quos haec agimus , vt lice● nondum velint fateri praedestinatos esse , qui per Dei gratiam fiant obedientes , atque permaneant , iam tamen fateantur , quod eorum praeueniat voluntatem , quibus datur h●c gratia : Now these men ( saith hee ) with whom wee haue to deale , are so much remote from the Hereticall peruersnesse of the Pelagians , that although they will not be brought to confesse , that they which by the grace of God are made obedient and remaine so , are predestinated ; yet notwithstanding they confesse , that this grace preuents the will of those , to whom it is giuen . But how ? Augustine discouers their deceit ; Ideo vitque ne gratis dari credatur gratia , sicut veritas loquitur , sed potius secundum praecedentis merita voluntatis , sicut contra veritatem Pelagianus error obloquitur : This must be so ( forsooth ) lest grace should be thought to be giuen gratis , as the truth speaketh , but rather according to the merits of mans precedent will , as the Pelagian errour gain-saieth the truth . So that in the conclusion , the Pelagians and Pontificians , with their confederates , conspire in the maine , not onely to diminish , but euen to demolish the glory of God. The second precious thing which thou wouldest destroy , is the saluation of the elect : Thou to make a reprobate by thy carnall reason to become at the best a formall hypocrite , puffed vp with the swelling pride of his selfe-righteousnesse , wouldst destroy that gracious purpose of God , in sauing impotent man , which purpose of God is the onely cause of the effectuall sauing of men : For , take away this purpose of God , and no man should be saued . And not onely Gods purpose to saue some , whom he will , doth in time effectually bring them vnto the state of grace in Christ : but also is so farre from making them carelesse , as it makes them the more carefull to continue in the state of grace . Yea , not only so , but God doth endowe all his with a care , and minde , and will , and power , to continue in his fauour and grace . And to this end , all things worke together , cooperate for good to them that loue God , to them that are called according to his purpose . Hath God giuen me the grace of faith , to beleeue in his Sonne Iesus Christ , whereby I come now to know , what I knew not before ; namely , that I am of the number of Gods elect , preordained to saluation before the foundation of the world ? Am I hereupon carelesse how I liue , because I haue receiued the euidence of Gods fauour towards mee in Christ ? Nay , now I begin to be more carefull , than euer before , that I may also attaine to the end of my saluation . And I am so much the more encouraged hereunto , not onely because I am ordained of God vnto it , but because now the Spirit of Christ dwelleth in me , strengthening , incouraging , comforting , confirming mee more and more in the obedience of faith , and sealing me vp vnto the day of Redemption . I know that God hath appointed to saue me , but not without meanes . He hath made the meanes easie vnto me , and he hath giuen mee both a minde & power to obserue the conditions , where I , through carnall infirmity still dwelling in me , faile ; yet still the means is in my way , which is to be renewed by repentance , humiliation , and obedience . I cannot now euer be resolued , that because I know I am one of Gods elect , therefore I will sinne , and liue as I list : but because I am one of Gods elect , redeemed by Iesus Christ ; therefore my whole resolution is , continually to set forth the prayses of him , that hath called mee out of darknesse , into his maruellous light . St. Iohn was of another minde than these men , where , 1. Ioh. 3. speaking of our knowledge and assurance of our blessed estate , in , and through , and with Christ , he addeth , vers . 3. He that hath this hope , purgeth himselfe , euen as hee is pure . So that the more certaine our faith and hope is of eternall life , the more carefull it makes vs of fitting and preparing ourselues thereunto . For he that hath this hope , purgeth himselfe . Tell me : a Prince being borne heire apparant to a Kingdome , because he is assured that none can preuent him of his right , is he therefore carelesse of his course of life , running riot , and playing the young Prodigall , and not rather disposeth himselfe , or at least is carefully brought vp vnder Tutors and Gouernours for that end , that by learning obedience in his youth and nonage , he may know the better how to Command , when he comes to weald the Scepter ? Now the Child of God , by his new birth , is borne heire apparant to the kingdome of glorie ; therefore while he is in his minoritie , in the Principalitie of grace , and because now he hath many infallible arguments to assure him of the Kingdome , is he either himselfe so carelesse , or is his heauenly Father so improuident , as not euery way to furnish him with those graces , beseeming such a Prince , whereby he may in time be throughly furnished , and accounted worthy to sit with Christ in his Throne ? Because old Symeon had a reuelation by the Holy Ghost , that he should not see death , before he had seen the Lord's Christ : Did he therefore ( as knowing God to be true in his promise ) neglect his ordinary meate , and other meanes for the sustentation , and preseruation of his life , because he was to liue certainely vntill he should see the Lord 's Christ ? Because King Ezechias had a gracious promise from God , that he should recouer of his pestilent disease , and within three dayes be able to goe vp vnto the house of the Lord , and moreouer , that he had fifteene yeeres added of God vnto his dayes ; was Ezechias therefore carelesse of vsing the meanes for his recouery , which the Lord had prescribed , and so for the prolonging of his life , which the Lord had promised ? Did he not , according to Gods direction , take and apply the lumpe of dry Figgs to the plague-sore , and so recouered ? so that within three dayes he went vp vnto the house of the Lord , to offer the Sacrifice of praise . So the elect of God , being now effectually called to the state of grace , they haue a promise from God , that they shall neuer see death ( that spirituall death which Christ speaks of ) till they see the Lord 's Christ face to face , and know him by beatificall vision , euen as they are knowne : are they therefore carelesse of the spirirituall food of their soules , the Word and Sacraments , whereby they are preserued till they come to the fruition of this beatificall vision ? And being desperately sicke of the pestilence of sinne , and hauing health promised , and remedy prouided , are they therefore so carelesse , as not to put forth the hand of faith , to apply Christ , ( that lumpe of figgs , that cluster of grapes , that balme of Gilead ) to their pestilential sore , that recouering perfect health thereby , they may after three dayes be raised vp , and be able vpon the feet of their holiest affections to ascend vnto the house of the Lord , not made with hands , but eternall in the heauens , there to sing Haleluiahs of praise to God for euermore ? I will conclude this with S. August . first , for the confirmation of this Catholike truth ; Non solum ergo praedicatione praedestinationis ab hoc opere ( nempe , sanctificationis ) non impeditur ( electus ) verum ab hoc adiuuatur , vt cum gloriatur , in Domino glorietur : Therefore by the preaching of predestination , the elect is not onely not hindered from this worke , to wit , of sanctification , but also is helped hereunto , that when he glorieth , he may glorie in the Lord. And againe for confutation of Pelagian and Pontifician ( I had almost said also Arminian ) falshood , who say all with one voyce , Si non vultis obedientiam ad quam nos accenditis , in nostro corde frigescere , nolite nobis istam Dei gratiam praedicare , quam Deum dare fatemur , quam et nos vt faciamus hortamini : If ( say the Pelagians ) ye will not haue that obedience , to which you inflame vs , to frieze in our hearts , do not preach vnto vs that grace of God , which we confesse God is the giuer of , and which you exhort vs to doe . Augustine thus concludeth against such : Ego autem nolo exaggerare meis verbis , sed illis potius cogitandum relinquo , vt videant quale sit , quod sibi persuaserunt , praedicatione praedestinationis audientibus plus desperationis quam exhortationis afferri : hoc est enim dicere , tunc de sua salute hominem desperare , quando spem suam non in seipso , sed in Deo didicerit ponere : cum propheta clamet , Maledictus omnis , qui spem ponit in homine : Now I will not exaggerate the matter with my words ( saith he ) but I rather leaue it to them to consider , that they may see what that is , which they haue perswaded themselues , that by the preaching of predestination , the hearers are possessed rather with desperation , then with exhortation : for this is all one , as to say , that then a man despaireth of his saluation , when he hath learned to put his hope not in himselfe , but in God : whereas the Prophet proclaymeth , Cursed is euery one that putteth his hope in man. Therefore , saith he , Miror , homines infirmitati suae se malle committere , quam firmitati promissionis Dei : I wonder , that men had rather commit themselues to their owne infirmitie , than to the certaintie of Gods promise . But who be they that receiue not this Gospell of God ? The Apostle resolueth it , 2. Cor. 4. 3. If our Gospell bee hid , it is hid to them that are lost ; in whom the God of this world hath blinded the mindes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them . And who are they that peruert the Scriptures to their owne destruction , but as St. Peter saith , the vnlearned and the vnstable ? such as are vnlearned in the mysterie of Christ , and vnstable in the faith of Christ. And euen that fore cited place of Ezech. 18. which these men hold as the Cittadell and strongest Fort where they haue planted all their munition , is ( besides many other ) sufficient to argue their iudgement of too great leuity . For what righteousnesse ( I pray you ) is that , which the Prophet there speakes of ? Is it that righteousnesse , whereby wee are iustified in Gods sight ? Nothing lesse . For that righteousnesse is properly the state of grace . Nay , it is plain , that the righteousnes there mentioned , is only a morall externall righteousnesse , such as we finde in Gen. 18. 26. What if there be fifty righteous in Sodome ? that is , so many morall men , that were not tainted with the crying sinnes of that City . Was there any other grace to bee expected among the Sodomites , than onely a restraining grace , which yet not ten in the whole City were found to haue ? And that the Lord speakes of morall righteousnesse here , reade the 5. 6. 7. 8. and 9. Verses of the same Chapter of Ezechiel . But it is there said , That a man shall liue in that righteousnesse , and shall not dye . True. But how liue ? Is it not spoken in regard of temporall death , and temporall iudgements , threatened in the former Chapter , to which also the Prouerbe in the 18. Chapter hath reference ; which Prouerbe also gaue occasion to this whole Chapter ? Where the Lord shewing himselfe to be an vpright and vnpartiall God , both iust and mercifull , concludes with an exhortation to repentance and conuersion ; which is the proper vse and vp-shot ( as wee said before ) of all such places of Scripture . But to conclude hence , that because it is said here , If the righteous forsake his righteousnesse : that therefore Gods elect may fall finally from grace : What is it else but to conclude , That all that are called righteous in the Scriptures , are the elect of God ; and so consequently , that the very Elect may fall finally from grace ; and also that those righteous , mentioned Matth. 9 13. whom Christ came not to call , if they perseuere in that their Pharisaicall righteousnesse , shall not dye , but therein liue eternally . But for as much as these Pontifician Pelagians , or call them what you will , how soeuer their Doctrine goe as yet vailed , as wanting fit opportunity to venditate it self publickly vpon the Stage , although it begin to vent it selfe already , not in obscure corners , but in the Scorners Chaire , as hauing no small Patrons and Aduocates to plead its cause , if the season serued : yet because this Canker begins to spread it selfe , yea euen in the purest Church of Christ ; nay , ceazing vpon the very eyes themselues , so that in time wee may feare , lest as Laban , they obtrude vpon vs bleare-eyed Leah , in stead of cleare-eyed beautifull Rachel ; not wanting plausible reason to make it good , how contrary to faith soeuer , as Laban did , saying it was not the manner of the Countrey . Let these for the better commendation of their politicke Doctrine , giue vs some taste and proofe of the goodnesse of it . It seemeth they haue much to say for themselues : but if their Doctrine be built vpon such firme ground of policy and wisdome , as ( seeing Gods wisdome is no longer able to do it ) to make men more carefull of liuing well , let these great Reformers of the world giue vs a precedent in the reformation of their owne house * . No doubt these men are of a most refined stampe , sublimated to the very quintessence of humane purity , and perfection of vertue . Well , audiamus bellum puerum , as Cato said : Let vs heare , nay let vs see , these faire Lamia's . Indeede deformed Lamia , being finely flowted by the Orator , for his prating , could answer for himselfe , Vultum mihi fingere non potui , ingenium potui : I could not frame vnto my selfe a faire feature , but wit I could . Then said Cato , Audiamus disertum : Let vs heare the witty youth . But these men haue been able to frame vnto themselues both beauty and wit ; wit , to inuent and compose a new plat-forme of vertue , a new way to Heauen : and beauty to expresse this vertue , and to demonstrate this way with the very hand of their owne immaculate exemplary life . Let them therefore come forth vpon the Stage , and act before vs but a Scene of their Christian life . Wee are willing to be Spectators of this rare spectacle , and will be as beneuolous to giue them a Plaudite , if they deserue it , as by their fame and claime we are erected to a high expectation of their performance ; for we expect to see them act the parts ( not as common Actors and Comedians act others good parts vpon the Stage , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hypocrites haue their names , as Gregory saith , Haereticorum hypocrisis decoros ipsos hominibus ostendit : The hypocrysie of Heretickes makes them appeare beautifull vnto men : ) wee expect ( I say ) to see them act the parts , not of the ordinary ranke of morallmen ; but as they professe to goe before others in learning and wit : so let them goe before all men in sanctity of life and conuersation : which if they doe not , their owne Doctrine shall turne to their greater condemnation . For seeing they attribute so much to their naturall abilities , if they make it not good in their owne practice , God will say vnto them , Out of thine owne mouth will I condemne thee , thou euill seruant . Hast thou so much power to doe good , and dost it not ? If the Lord condemne that feare at the best , which is taught towards him by the precepts of men : how shall hee confound those , that for all their humane politicke precepts , come infinitely short of the feare of God in their liues ? But if not only defect of the true feare of God be found in them , but excesse of all corruption doe beare sway in their lusts , if they be extreame proud , couetous , ambitious , malicious , contemners of the true seruants of God , if back-biters , selfe-louers , louers of pleasures more than louers of God , hauing a forme of godlinesse , but denying the power thereof : what reward shall they haue for all their new deuices and quaint doctrines ? What honour with God ? What credit with men ? What comfort in themselues , but horrour of conscience ? What else can bee expected of such , as haue lost , or neuer had the true faith ? Can a bad tree bring forth good fruit , saith Christ ? Gregory compareth such to brazen Pipes , Sonum bene loquendi habent , sed sensum bene viuendi non habent : They haue the sound of saying well , but they haue not the sense of liuing well . But take their workes at the best , yet seeing they flowe not from the holy roote of sound faith , they are but as many flowers , whose colour is beautifull , but their sauour banefull . Such do stincke odious in the pure nostrils of God : yea they are abominable to the Church of God. As the same Gregory saith ; Quia nonnunquam haeretici , quanto magis in perfidiae errorem dilabuntur , tanto ampliùs in exteriori sese operatione custodiunt , ita vt agere prae caeteris magna videantur ; sancta vniuersalis Ecclesia cuncta eorum opera despicit , quae ex authoritate fidei non prodire perpendit : Because sometimes hereticks , the more they sinke into the errour of perfidiousnesse , so much the more warily doe they keepe themselues , in their exteriour operation , so that they may seeme in comparison of others , to doe great things : the holy vniuersall Church doth despise all their workes , which it considereth not to proceede from the authority of faith . Now hauing spoken of the nature of Predestination , according to the expresse tenure of the holy Scriptures ; come wee to set downe the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and of perseuerance therein vnto glory . The Pontificians alledge and obiect , That we cannot be certaine of our saluation ; but depend alwayes doubtfull , because ( say they ) we cannot know who is predestinate , and who shall perseuere in grace without speciall reuelation . Now true it is , that no beleeuer can know whether another be predestinate , or shall perseuere , but by speciall reuelation . Samuel came to know King Saul to be a reprobate , by speciall reuelation . Ananias came to know persecuting Saul to bee an elect vessell , by speciall reuelation . So Paul came to know , that Clement , and other his fellow-labourers , had their names written in the Booke of life . Againe , no man , how wicked soeuer , can know or conclude with himselfe , that he is a reprobate , but eyther by diuine reuelation , as Saul came to know this by Samuel from God , or else by the effects of finall impenitency and desperation : such as commit the sinne of the Holy Ghost especially . But that euery true beleeuer may , and doth come to know himselfe to be of the number of Gods elect , and predestinate vnto life , and that not onely by extraordinary reuelation from the Spirit of God , but by the illumination of iustifying Faith , and consequently is hereby assured of his perseuerance in grace vnto glory ; is a Doctrine most euident in the holy Scriptures . Two generall points therefore come here to be handled : First , that euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. Secondly , that euery true beleeuer may , and doth know certainly , that he shall perseuere in grace vnto glory . For the first of these : Euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. And this hee knoweth first by Faith. The Faith of Gods Elect is as a chrystall perspectiue glasse , though which euery true beleeuer clearely seeth himselfe enrolled in the Booke of life : Reioyce in this , saith Christ , that your names are written in Heauen . Now how can any man reioyce of that , whereof hee is vncertaine and doubtfull , and which he knoweth not ? So that for the Elect to reioyce , that their names are written in Heauen , in the Booke of life , must needes imply a certaine knowledge , that we are of the number of those , whose names are written in the Booke of life ; as also some in the Trent-Councell iudiciously alledged from this very place . But the aduersaries obiect , that this was spoken in especiall to the elect Disciples , to whom Christ gaue a speciall reuelation of their election . I answer with Augustine vpon these very words of the Gospell of Christ , In this reioyce , that your names are written in Heauen : Nullus fidelis habet spem , si nomen eius non est scriptum in coelo : No faithfull man hath any hope , if his name bee not written in Heauen . So that Augustine applyeth this speech of Christ to all the faithfull . As hee there saith , Non eos voluit gaudere ex eo , quod proprium habebant , sed ex eo , quod cum caeteris salutem tenebant . Inde voluit gaudere Apostolos , vnde gaudes & tu . Christ would not haue his Disciples to reioyce of that , which they had proper to themselues ( namely , of casting out Deuils , and of doing miracles ) but of their owne saluation , which they had common with others . For that very cause would hee haue his Disciples reioyce , for which thou also reioycest . Omnium fidelium , qui diligunt Christum , qui ambulant viam eius humiliter , quam ipse docuit humilis , nomina scripta sunt in Coelo . Cuiusuis contemptibilis in Ecclesia , qui credit in Christum , & diligit Christum , & amat pacem Christi , nomen scriptum est in Coelo ; cuius●ibet quem contemnis , &c. The names of all the faithfull , which loue Christ , which humbly walke in his way , which his humble selfe prescribed , are written in Heauen . The name of euery contemptible one in the Church , which beleeueth in Christ , and loueth Christ , and loueth the peace of Christ , is written in Heauen ; euen of euery one , whom thou contemnest . And what comparison between such a one , and the Apostles , who did so great miracles ? And yet the Apostles are checked , because they reioyced in a priuate good , and are charged to reioyce of that , whereof euen that contemptible one reioyceth . So Saint Augustine . So that the Apostles reioycing , that their names were written in Heauen , was not peculiar to them , but common to euery true beleeuer , the most contemptible whereof , is no lesse commanded to reioyce , that his name is written in Heauen , than the Apostles themselues were . If therefore all the faithfull must reioyce , that their names are written in Heauen , then they must needes certainly know , not coniecturally suppose , or vainely presume , that they are of the number of Gods Elect. For else , to reioyce of that , where of they haue no certaine knowledge , were but the flash of a false ioy . But Christ bids vs reioyce truely and really . All therefore , whose names are written in Heauen , know it to bee so , sith they are bid to reioyce of it . And if this knowledge come not but by reuelation , yet it is no speciall reuelation to some few beleeuers onely , but it is giuen to all true beleeuers in common . Yea , all the elect , euen euery true beleeuer , knoweth this by his Faith , and the fruits of it , as Hope and Loue , &c. This the Apostle sheweth , 2. Cor. 13. 5. Examine your selues , whether yee be in the Faith ; prooue your owne selues . Know yee not your owne selues , how that Iesus Christ is in you , except yee be Reprobates ? A most emphaticall speech . Examine : What ? your selues . Wherein ? Whether yee be in the Faith : yea , Prooue your owne selues herein : And let this be the proofe of your Faith , to know your selues to be in Christ , and Christ to be in you . For this is proper to the elect of God , yea , to all the elect in Christ , to know themselues to be of that number , euen by the proofe and testimonie of their Faith. Which knowledge hee who neuer hath , is a Reprobate , by the Apostles Sentence . For if Christ be in you , then are you of the number of Gods elect : and Christ dwelleth in vs by Faith ; and by Faith , wee know that Christ dwelleth in vs ; by which , wee know that wee are not Reprobates : And if wee know wee are no Reprobates , then wee know certainely , that wee are of Gods elect . Hereupon Saint Augustine sayth : Fides , quae per dilectionem operatur , si est in vobis , iam pertinetis ad praedestinatos , vocatos , iustificatos ; ergo crescat in vobis : Faith , which worketh by loue , if it be in you , you doe now belong to the number of the Predestinate , of the Called , of the Iustified ; therefore let Faith grow in you . Saint Iohn also sheweth this excellently , saying , Hee that beleeueth in the Sonne of God , hath the witnesse in himselfe . So that our Faith in Christ , is our infallible witnesse , that wee are Christs , and Christ is ours ; and so consequently , that wee are predestinate and elect in Christ. For if any man doubt of this Record of Faith , what it is , and wherein it consisteth , the same Apostle makes it yet more euident , ( Verse 11. ) saying ; And this is the Record , that God hath giuen to vs eternall life , and this life is in his Sonne . And can wee haue this Witnesse , this Record of Faith in ourselues , and not thereby certainely know , that wee are of the number of Gods elect , when wee thus finde the infallible proofe and effect of it in vs ? Eternall life is the infallible effect of our election . But by Faith wee know that wee haue eternall life : For this is the Record , euen our Faith. Yea , this infallible knowledge is that which the Apostle doth purposely write , to informe vs of : For Verse 13. he sayth , These things haue I written vnto you that beleeue in the Name of the Sonne of God. To what end ? That yee may know : What ? That yee may know , ( not , that yee may haue some probable coniecture , but that yee may know ) What ? that yee haue eternall life : Not onely that yee shall haue it , but that yee alreadie haue it ( than which , nothing is more sure and certaine ) and that yee may beleeue on the Name of the Sonne of God. And this is the confidence that wee haue in him , &c. Now , hath euery true Beleeuer eternall Life ? And doth hee know this by Faith ? And doth hee not then know , that hee is of the number of Gods elect ? Let all Pontifician Sophistry heere stoppe the Mouth of Contradiction : Let it submit to the inuincible and cleare Truth of God. Thus hauing declared the infallible certaintie of Saluation , sealed vnto vs by a liuely iustifying Faith ; which makes a man so perswaded of his Election and Predestination , as that it makes him to reioyce that his name is written in Heauen : it followeth now , in the next place , to shew the certaintie of Faith , as touching our perseuerance vnto the end . Now our perseuerance in Grace , is a necessarie consequent effect of our Election and Predestination in Christ vnto Glory : So that being sure wee are of the number of Gods Elect , wee are also sure , that wee shall also continue and perseuere in Grace vnto the end , whereunto wee are elected . As Augustine sayth : Quis in aeternam vitam potuit ordinari , nisi perseuerantiae dono ? Who could be ordained to eternall Life , without the gift of Perseuerance ? So that for a man to know hee is written in the Booke of Life , of Gods Election , is consequently to know , that hee shall perseuere vnto the end . Doe wee know , that God loues vs in Christ ? Then doe we also know , that vnto the end hee loueth vs. Wee know , that he that hath begun the good worke of Grace in vs , will also performe it vnto the end . Wee know , with the Apostle , that nothing shall separate vs from the loue of God , which is in Christ Iesus our Lord. The Pontificians would faine restraine the Apostles perswasion , and extend it no farther than to himselfe , as a speciall reuelation of the certaintie of his owne saluation . But hee sayth expressely , Nothing shall separate V● ; hee sayth not , Mee alone , but Vs. As hee plainely expresseth elsewhere , saying : Wee know , that if our Earthly House of this Tabernacle were dissolued , wee haue a Building of God , a House not made with hands , eternall in the Heauens . Hee sayth not onely , I know , but Wee know . Saint Augustine vpon these words of Christ ( You haue not chosen me , but I haue chosen you , and ordained you , that yee should goe , and bring forth fruit , and that your fruit should remaine ) sayth thus ▪ Quibus verbis eis non solùm iustitiam , verùm etiam in illa perseuerantiam se dedisse monstrauit . Christo enim sic eos ponentevt eant , & fructum afferant , & fructus eorum maneat : quis , audeat dicere , Forsitan non manebit ? Sine poenitentia sunt enim dona & vocatio Dei , sed vocatio eorum , qui secundum propositum vocati sunt . Pro his ergo interpellante Christo , non deficiet fides eorum , sine dubio non deficiet vsque in finem : that is , By which words of Christ , sayth Augustine , hee declared , that hee gaue vnto them not onely Righteousnesse , but also Perseuerance in the same . For , Christ so ordayning them , that they should goe , and bring forth fruit , and that their fruit should remaine ; who dare then say , Perhaps it shall not remaine ? For the Gifts and Calling of God ( to wit , the Calling of those , who are the Called according to his purpose ) are without repentance . Christ therefore making intercession for these , their Faith shall not faile , without doubt it shall not faile vnto the end . Who then shall dare to say the contrarie ? Yes : the all-daring Pontificians dare say , Forsitan non manebit ; Perhaps Faith shall not remaine : and , It is doubtfull whether such Faith shall continue vnto the end . But me thinkes I heare the Pontificians say , Saint Augustine doth not yet say , That the Elect doe know certainely , that they shall perseuere vnto the end . No ? Quis audeat dicere , Forsitan non manebit ? Who dare say , Perhaps it shall not continue ? And shall the Elect themselues , who bring forth this Fruit , and haue this Faith , say , Perhaps they shall not perseuere ? Or , that their perseuerance is doubtfull ? Yea , if none ought to doubt of it , much lesse themselues . The same Augustine sayth againe : Quando rogauit Christus , ne fides Petri deficeret , quid aliud rogauit , ni●i vt haberet in fide liberrimam , fortissimam , inuictisfimam , perseuerantissimem voluntatem ? When Christ prayed , that Peters Faith should not faile ; what else did he pray for , but that in his Faith hee might haue a most free , most firme , most inuincible , and most perseuering Will ? And Christs prayer cannot bee in vaine , as Augustine sayth . Now , if Faith haue a most constant Will to perseuere , doth not the Faithfull certainely know that hee shall perseuere , sith hee cannot but know his owne Will ; as also , that this Will of his is established by Christs effectuall prayer ? Hence , Saint Augustine to Consentius , sayth : Quis it a euanescat , vt existimet Petrum hoc habuisse in corde , quod in ore , quando Christum negauit ? Nempe in illa negatione intus veritatem tenebat , & foris mendacium proferebat : Who so vaine , as to thinke , that Peter had that in his heart , which hee had in his mouth , when hee denyed Christ ? For in that denyall , hee held the Truth inwardly , and vttered a Lye outwardly . But ( say they ) this was spoken specially to Peter . No , sayth Saint Augustine : Dicente Christo , Rogaui pro te , ne deficiat fides tua ; intelligamus ei dictum , qui aedificatur super P●●ra●s : Christ saying , I haue prayed for thee , that thy Faith faile not : let vs vnderstand it to bee spoken to him , who is built vpon the Rocke . By which place wee see , that Saint Augustine did neyther hold Peter to bee the Rocke : nor that stability of Faith was giuen to him alone , but to euery one built vpon the Rocke . But the Pontificians obiect , that both Saint Augustine and others doe say , that God onely knoweth who are the predestinate vnto life . And Bernard saith , Solus Deus scit , quos elegerit à principio : Onely God knoweth whom he hath chosen from the beginning . I answer , that when Bernard or Augustine , &c. say thus , it is euident they meane , that God onely knowes this secret immediately , and of himselfe alone ; also from eternity , and before the elect themselues , namely , before their effectuall vocation , come to know it : but that the Saints themselues , being now effectually called , doe know this mediately ; to wit , by meanes of their Faith giuen them of God , and by the infallible testimony of the Spirit of Christ dwelling in all the faithfull : let vs heare what Bernard saith ; Quando sine testimonio electos suos deserat Deus ? Aut certè qu●nam eis esse poterat consolatio inter spem & metum , sollicitudine anxia fluctuantibus , si nulluns omnino electionis suae habere testimonium mererentur ? When doth God leaue his elect without witnesse ? Or what consolation , I pray you , could they haue floating in an anxious doubtfulnesse betweene hope and feare , if they could obtaine no testimony at all of their election ? Quam enim requiem habene potest spiritus noster , dum praedestinationes suae nullum adhuc testimonium tenet ? For what rest can our spirit haue , while it retaineth as yet no testimony of its predestination ? And for perseuerance the same Bernard saith : Quis nos separabit à charitate Dei ? Hoc glutine , agglutinauit nos sibi ille diuinus intuitus à constitutione mundi , vt essemus sancti , & immaculati in conspectu eius , in charitate . Scimus enim , quia qui natus est ex Deo , non peecat , quia generatio coelestis sernat eum , Generatio coelestis est aeterna praedestinatio , qua Deus praeuidit eos conformes fieri imagini Filij sui . Ex his nullus peccat ; id est , in peccato perseuerat : quia nouit Dominus qui sunt eius , & propositum Dei manet immobile : Who shall separate vs from the loue of God ? With this glue , that diuine looke and respect of God vpon vs hath from the foundation of the world cemented vs vnto himselfe , that wee should be holy , and without blame before him , in loue . For wee know , that hee that is borne of God , sinneth not , because the heauenly generation preserueth him . The heauenly generation is the eternall predestination , whereby God did fore-see , that wee should be made conformable vnto the image of his Son. Of these , none sinneth ; that is , none perseuereth in sin , because the Lord knoweth who are his , and the purpose of God abideth vnmoueable . So Bernard . Now of the certainty of Faith in the particular apprehension and application of the whole mystery of our redemption , wee haue spoken largely before in the fifteenth Chapter . Onely let mee adde here one saying of Bernard : Noli me tangere ( inquit , Iohn 20. ) hoc est , desuesce huic seducibili sensui : innitere Verbo , fidei assuesce : fides nescia falli ; fides inuisibilia comprehendens , sensus penuriam non sentit . Denique transgreditur fines etiam rationis humanae , naturae vsum , experientiae terminos . Disce id habere certiùs , id tutiùs sequi , quod illa suaserit . Noli me tangere : nondum enim ascendi ad Patrem meum ; nam tangi à fide voluit : Touch me not , saith Christ ; that is , dis-wont thy selfe with this seducible sense : rest on the Word , acquaint thy selfe with faith ; faith that knowes not how to bee deceiued ; faith that comprehendeth things inuisible , doth not feele the want of sense . For it transcendeth the bounds euen of humane reason , the vse of nature , and the limits of experience . Learne to account that for more certaine , to follow that more safely , which faith shall perswade thee of . Touch mee not ; for I am not yet ascended to my Father ; is as if he had said , he would then be touched by faith . Besides the sure and viue testimony of faith , we haue the attestation of Gods holy Spirit , the testimony whereof is no lesse infallible , than it is most euident in the heart of euery true beleeuer . This holy Spirit assureth all those , that beleeue in Christ , and belong to him , both of their election and perseuerance . This Spirit witnesseth to our spirits , that wee are the Sonnes of God ; that 's for our election and adoption : and the Apostle addes , If sonnes , then also heires , yea coheires with Christ of his Kingdome : that 's for our perseuerance . This Spirit sealeth all beleeuers , and is the earnest of our inheritance . Till when ? Euen vntill the redemption of the purchased possession , vnto the praise of his glory : that is , vntill the consummation of all our blessednesse in and with Christ. Therefore is the Holy Ghost the seale and earnest , euen of our perseuerance vnto glory . This Spirit is that Annointing , whereof Saint Iohn speaketh , The annointing , which yee haue receiued of him , abideth in you . And againe , Hereby wee know , that hee abideth in vs ; by the Spirit , which he hath giuen vs. And againe , Hereby wee know , that wee dwell in him , and bee in vs , because hee hath giuen vs of his Spirit . The Pontificians , and Vega by name , being consciously conuict , and pressed with these cleare euidences , are faine to flye to most miserable shifts and euasions . Forsitan , &c. saith Vega : * Perhaps it appeareth more probable , that eyther Saint Iohn spake these things of himselfe onely , and his fellow-Apostles : or else , that hee speakes not here of the mansion and habitation of the Spirit in some particular persons , but of his generall residence in the Church . Yea moreouer , saith hee , that testimony , whereby Paul proueth , that the faithfull doe not vnfitly call God Father , as wee call him in the Lords Prayer , is not any inward testimony , whereby the Holy Ghost doth testifie to euerie righteous man , that hee is absolutely the Sonne of God by grace : but this testimony ( forsooth ) is that glorious and most excellent testimony , whereby the Holy Ghost , by admirable signes and wonders , and peculiarly by his visible descending ( Acts 2. ) hath openly testified to all the world , that they are the Sonnes of God , which did receiue the Faith of Christ , and his Baptisme . But to assay to answer these Pontifician Peraduentures , and seeming Probabilities , what were it else , but to goe about to shape a coate for the Moone ? Such lunaticke interpretations , such miserable tergiuersations , such slye euasions , such absurd and senselesse shifts , such false and profane glosses , deserue no other answer than to be hissed and exploded out of euery common Schoole , yea whipped also and lashed out of Gods Sanctuary , for such their monstrous and shamelesse profanation of the sacred Truth . FINIS . Notes, typically marginal, from the original text Notes for div A17299-e230 Bellarmin . de Iustif. l. 1. c. 4. Act. 19. Hist. Concil . Trid. lib. 2. Concil . Trid. Sess. 6. Proem . cap. 2. 5. 7. Bern. Serm. ad Clerum . Et super Cant. Serm. 33. See Bulla Pii 4 super confirmatione Conc. Trid. & super Forma iuramenti professinis fidei . a Luke 22. 31. Amb. de fide l. 1. c. 8. Hier. ad Ctesiph . de libero arbitr . contra Pelag. Ep. 3. Notes for div A17299-e960 Concil . Trid. Ses. 6. cap. 5. Ibid. cap. 6. Free-will the mother of Romes preparatory workes . Vega lib. 6. de preparatione adultorum ad Iustif. cap. 12. * Per ●am paenitentiam , Which I translate Penance , according to the vsuall and vulgar language of their Rhemes Testament : nor haue they any other repentance but Penance . Can. 1. ●●el ●ist . 14. lib. ● ▪ quaest ▪ 2. Aqu. 12. qu. 114 art . 3. c. & ● . c. Aqu. 12 qu. 1●4 a. 6. c. quian , homo &c. The vanity and incongruitie of Popish preparation . Concil . Trid. Ses. 6. cap. 6. Aqu. 12. quaest . ● 14. art . 7. c. * This Councell speakes of a former and later grace , but names them not . Ses. 4. cap. 5. Concil . Trin. Ses. 6. Can. 5. a Doctè Richardus ( de statu inter hom . cap. ●2 . ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quàm infirmum , & natiuae potestatis virtute priuatum . Andr. Vega lib. 15. de vera & sicta iusti● . cap. ● . Concil . Trin. Ses. 6. cap. 5. Prima gratia , seu gratia gratis data : secunda gratia , seu gratia gratum saciens . Romes first and second grace . Aqu. 12. qu. 114 art . 3. 6. Aqu. 12. qu. 114 art . 5. ad 2. Aqu. 12. qu. 114 art . 3. c. Vega de meritis ex Congruo iustif . cap. 7. Ibid. propos . 3. A notable Pontifician shift . Ibid propos . 4. Fides & alia bona opera , quil us disponimur ad gratiam gratum facientem , qua ●or● aliter iustificamur , & simus accepti Deo , meritoria sunt ex Congruo eiusmodi gratiae , & nostra iustificationis . Soto de nat . & grat . lib. 2. cap. 4 de merito ex congruo . What the ancient Fathers vnderstood by the word Merit . August . Aug de tempore ser. 35. * Greg. in Fuang . hom . 34. * See Histor. Concil . Trid. lib. 2. Pontificians can with facility reconcile flat contradictions . Si quis dixerit , hominem suis operibus , quae vel per humanae naturae vires , vel per legis doctrinam siant , absque di●ina per Iesum Christum gratia , possè iustificari coram Deo , Anathema sit . Can. 1. Ioh. Sarisbury ▪ in Polychron . lib. 6 cap. 4. Greg. Past. Curae pars 3. admon . 33. Qui morbum suum nescit , quomodo medicum quaerit ? maior enim , quò citius , quia sit culpa , agnoscitur , co etiam celeriùs emendatur : minor verò , dum quasi nulla creditur , cò peiùs & securiùs in vsu retinetur . a Rom. 7. 18. b Gen. 6. c Rom. 7. 13. Se● . 6. Ca● . 7. Si quis dixerit , opera omnia , quae ante iustificationem fiunt , quacunque ratione facta sunt , verè esse peccata , vel odium Dei mereri , &c. Anathema sit . a Pelagians & Pontificians compared together . b Aug. contra Pelagianos . lib. 3. in fine . tom . 7. Aug. contra Iul. Pelag. lib. 4. cap. 3. tom . 7. Obiection . Answer . Why Romes doctrine of preparation is hereticall & antichristian . To receiue Christ , is to beleeue in him . Vega de meritis ex congruo iustis . q. 7. Vega de arg●● . pro nece● . bapt . cap. 15. Vega lib. 8. cap. 11. de argum . contra iustif . merit . ex congruo . * He should say , Romane-Catholickes . Pontificians make Philososophy a rule for Diuinitie . A premonition . Aug. de praed . & grat●om . 7. Aug. tract . 3. in Ioh. 1. Ambros. de volat . Gent. lib. 2. cap. 8. & ibid. lib. 1. cap. 9. Chrysost. in Rom. hom . 5. & 17. Aug. de praedest . sanct . cap. 12. Aug. in expos . Epist. ad Galat Aug. ad Simplicianum , l. 1. q. 2. tom . 4. Aug in Psal. 118 Concio 7. Aug. Epist. 105. ad Sixtum Com. praesbyt . Bern. in Cant. ser. 17. Ibid. August . Aqu 12. q. 114. Note the practice and common opinion of the Church of Rome in the point of merit of workes : wch is nothing else but the fruit of this their doctrine , which snake like lurketh vnder the greene leaues of subtile hypocrisie . Bern. de gratia & libero arbit . Concil . Trid. Sess. 6. cap. 5. & 6. What free will is left in vs in the state of corruption ▪ Bern. Ambros. de vocat Gentium l. 1. cap. 2. Chrysin Matth. ●1 . hom . 37. ●om . 2. 1 Kings , 3. 26 Free-will in corrupt nature Matth. 16. 17. 1. Cor. 2. 14. Aqu. 12. qu. 114 cap. 2. Aqu. Sum. q. 22. art . 6. cap. 1. Acts 16. 14. Iohn 17. 3. Esa. ●3 . 11. Aug Enchir. ad Laurent . tom . 3. Libero arbitrio malè vtens ho●● , & se perdidit , & ipsum . I●ech . 11. 19. Obiection . Aug. contra duas epist. Pelag . ad Bonif. ●●● . 2. Bern. de gratia & libero arbitrio . What Free-will is . Aug. de peccat . orig . contra Pelag . & Celest. lib. 2. tom . 7. Obiect . Hier. ad Ctesiphon . epist. 13. part . 1. tract . 2. Reasons ouerthrowing Popish preparation . Ioh. 3. 8. Luke 11. 20. 21 Cant. 1. 4. Aug de spiritu & litera ad Marcellinum . tom . 3. Ipsum velle credere , Deus operatur in homine , & in omnibus misericordia eius praeuenit nos . And Tract . 26. in Ioh. 5. tom . 9. Si trahimur ad Christum , ergo inuiti credimus . At credere nemo potest , nisi vol●ns . And , I lle quippe trahitur ad Christum , cui datur , vt credat in Christum . Aug. contra duas Epist. Pelag. ad Bonif. l. 1. Ier. 31. 18. 19. Obiect . Ans. Concil . Trid. sess . 6. can . 7. Obiection . Obiection . Answ. Obiect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Obiect . Ans. Iames 4. 6. ● . Kin. 4. 35. Matth. 25. Oleum & opera perdiderunt . Rom. 11. 24. Gen. 19. 11. Reu. 11. 8. Concil . Trid. Ses. 6. cap. 7. * What they meane by sanctification and renouation , may be seene chap. 13. to wit , pilgrimage , vigils , almes ( specially to the Friars ) Pater nosters , Auemaries , oblations , fastings , vowes of chastitie , &c. also sacramentall confession , and satisfactions . chap. 14. a Hist. Concil . Trid. Soto de nat . & grat . lib. 2. c. 20. Soto de nat . & grat . lib. 2. c. 6. quo termini controuersiae exponuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2. Rom. 3. 28. Vega de descript . iustif . l. 5. in c. 4. decret● de iustificatione . cap. 11. Soto de nat . & grat . lib. 2. c. 20. Vega de vera & sicta iustis . lib. 15. cap. 2. * Latinè dicere . Ibid. Greg. moral . lib. 1. cap. 37. Aug. Soliloq lib. cap. 15. tom . 9. Bellar. de iustif . l. 2. c. 8. Aug. de spiritu & litera ad Marcellinum tom . 3. This place makes amends for that other , De praed . sanct . l. 1. c. 7. Bern. de annunciat . Maria. Ser. 1. Iob. 38. & 40. Condemnation by way of opposition , implyeth iustification . Templer . Metaph . lib. ● . cap. ● ▪ probl . 9. Soto de nat . & grat . lib. 2. cap. 5. in fine . Obiect . Vega de iustif . quaest . 1. Heb. 11. Aug. expos . in Iob. 11. tract . 9. Luke 8. 46. * Cognitione ●ui . 2. Cor. 5. 21. Aug. Enchirid. cap. 41. Bern. epist. 190. ad Innocent . Rom 6. 20 Esay 53 ▪ Lyra vpon this place . 1 Pet. 2. 24. Esay 53. 12. Zach. 3. 3. Chrys. ex varii● in Mat. locis . hom . 6. Esa. 61. 10. Glos. ordin . Ambros. lib. 2. de Iacob & vita beata . Aug. de temp . ●●rb . serm . c. 7. Luke 4. 29. O admirable concourse of Gods wisedome and iustice . 2. Chron ▪ 19. 6. Prou. 28. 27. Sen●c . in Medea Matth. 27. 18. Matth. 27. 24. Ambros. in Psal ▪ 39. tom . 4. Esay 53. 9. Rom. 5. 9. 1 Thes. 1. 10. Imputation negatiue and affirmatiue . Psal. 32. 1. 2. Rom. 4. 7. 8. Esa. 9. 6. Christs both actiue and passiue obedience imputed to vs. Esa. 26. 12. Phil. 2. 7. Mar. 10. 45. Luke 17. 19. Ioh. 17. 19. Ioh. 17. 19. Rom ▪ 4. 6. The righteousnesse of his life , was as a perfume to to make his passion a sweet-smelling sacrifice . Stella in Luc. cap. 4. ini● . Luke 11. 24. 1 Cor 1. ●0 . Rom. 10. 6. Hist. Concil . Trid. l. 2. p. 157. Latina editio . Vega de ver● & fi●ia ius●if lib. 15. cap. 2 , Anbrosàn Psal. 39. Ambr. in epist. ad Gal. cap. 3. Aug de spir . & liter . ad Marceltom . 3. Aug. in Psal. 32. enar . Aug. ad Simplic ▪ lib. 1. qu●● . Aug. epist. 106. Bonifacio out Paulino . Aug. expos . epist. ad Galat. lib. Iust. Mart. in epist. ad Diog. ●ern . serm . ad ●ni●●c . temp . c. 11 Ibid. Bern. epist. 190. ad Innocent . A nbros . erat . ad Auxent . post epist. 32. Cyrit in Esai . lib. 5. cap. 59. in fine . Corde creditur ad iustitiam , ore autem ●it confessio ad salutem . Accepimus itaque à Deo verbum fidei , & confessionem . Quod quidem salutare est , & iustitiam conciliat . Iustificat enim sic impium Christus , quod & palam clamitat : Ecce , deleui vt nubem iniquitates tuas , & vt caliginem peccata tua Hec enim verbum fidei in nobis erit perpetuò , & de ore nostro non cessa●it , sed il'ud ad posteritatem vsque transmittemus : sic enim iustificabuntur & pesteri . Si enim semper Christus ●it & Deus & Dominus , nunquam definet fidei eius confessio apud eos , qui illius apparitionem agnouerunt . Concil . Trid. Ses. 6. cap. 7. & Can. 11. Concil . Tri● . Ses. 6. cap. 7. Concil . Trid. Ses. 5. cap. 8. Can. 9. & 11. Vega de iustis . grat . fide ▪ &c. qu. 2. Prima conclusio . Vega de praecipua causa iustific . qu. 3. Vega de iustis . grat . &c. qu. 1. propos . 2. Vega de praecipua causa iustif . quaest . 3. Vega's fiue reasons , why iustification is by the Apostle oftner attributed to faith , than to other vertues ▪ Aug. ibid. c. 7. Popish vnion . Rom. 4. 24. Vers. 16 ▪ Vers. 12. ●ern . in Cant. ser. 17. Aug. de verbis Apost . ser. 14. tom . 10. Concil . Trid. Ses. 6. cap. 7. Vega de iustit . & grat . qu. 1. Ibid. q. ● . Aug. in Iohan. Tract . 29. Aug. in Psa. 77. Aug de verbit Dom. in ●uang . secund . Ioh. ser. 61. Aug. secund . Ioh. ser. 60. de verbis Dom. Aug. epist. 12● ▪ ad Hon●rat . cap. 20. Bern. de consid . lib. 5. cap. 8. Bern. super Cant. ser. 71. Ioh. 15. 5. Phil. 2. 13. Esa. 10. 15. Esa. 26. 1● . 2. Sam. 9. 2. Sam. 19. H●●ace . Pro. 20. 6. Gal. 2. 20. 1. Cor. 12. 12. Psal. 133 ▪ Ephes. 5. 1 Cor. 6. 17. Psal. 104. Psal. 145. Ephes. 2. 20. 21. 22. Iohn 15. 4. 5. Rom 11. 24. Ephes. 5. 25. Ephes. 4. 15. 16. Reuel . 1. 6. Vega l ▪ 10. de inaequal . grat . & gloriae iustorune cap. 8. The title whereof is , De pulcherrima via concilian di Paulum cum Iacobo , quae nobis ex doctrine sancta Synodi illuxit : Of the most beautiful way of reconciling Paul with Iames , which was intimated vnto vs from the holy doctrine of the Synod . Greg. in 7 Psal. poenit ▪ in Psa. 51 If it be not a misprinting . See the Index printed at Madrid by publick authority ▪ Ann. 160● . See also Doctor Iames of Popish corruptions of the Fathers . Iames 2. 21. See Deut. 6. 25 the Geneua translation amisse . See the vulgar Latine , pro , Eritque iustitia nostra , Erit nostri misericors , si custod . * In the Pontifician sense . Conferre here the term Law , opposed to Faith ; not the Ceremoniall Law to Moral . Obiect . Luke 1. 74. Exod. 15. 25. Psal. 149. Luke 18. Aug. de peccatorum merit is & remiss●l . 2. c. 5 ▪ Aug. de verbis Domini ser. 36. Aug. de vtilit . & necess . poenit . hom . 50. Ambros. in Psal. 118. serm . 3. Colos. 2. 19. Matth. 18. ●sa . 43. 11. Iob 9 , ● . Am●r . de vocat . Gent. lib. 1. ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa. 1. 22. Ier. 6. 30. Rom. 4. 5. Aug. ●on●es . lib. 10. cap. 2. ● . Cor. 1. 30. Arist. polit . lib. 2 cap. 8. Tertul. aduers. Hermog . lib. Rom. 10. 1. Esa. 43. 11. Stella in Luc. cap. 4. Rom. 11. 6. Concil . Trid. Ses. 6. cap. 8. Dan. 2. 33. Rom , 6. 1. 2. Baron . an . 1076 n. 33. Baron . an . 1074 n. 7. Mat 23. 13. Iob 31. 5. Ambros. in Psalme 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Canaan : which is as much as to shew grace , fauour , or mercie . Ambros. ibid. Ambros. in epist. ad Hebr. cap. 4. Ambr. in Rom. 9 Ambr. de Iacob . & vita beata . lib. 2. cap. 2. Ambr. in Apol. Dauid . Ambros. in Rom. cap. 11. Note . 1. Cor. 14. 4. Phil. 3. 9. Possidonius in the beginning of St. Augustines workes . See Chemmtius his Examen of iustification * The like speech did venerable Bede vtter at his death : saying to his friends , I haue so liued among you , that I am not ashamed of my life , neither feare I to dye , because I haue almost gracious Redeemer . Remaines . Guil. Abbas in vita Bern. lib. 1. cap. 13. Elreidus Riuallensis Remaines . Heb. 12. 29. Esay 33. 14. Iames 2. 10. Gal. 3. 10. Esay . 29 13. Mat. 7. 22. Bellarm. de iustif . l. 5. c. 7. 〈…〉 . Greg. Moral . l. 35. c. 26. Luther l. artic . art . 35. Sixtus Sene. bibl . sact . l. 5. annot . 45. Greg. Moral . lib. 9 cap. 24. Gasper Contarenus . lib. de iustif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 32. Mat. 23. 13. Gen. 26. 15. Ier. 2. 13. Ioseph . de Antiquit . Iud. lib. 13. cap. 17. Iohn 4. 21. 23. Esa. 12. 3. Esa. 30. 14. Mat. 9. 22. Iohn 9. Dom. Soto de nat . & grat . ● . 2. c. 5. Concil . Trid. Sess. 6. c. 15. can . 28. * Note the sugar-tongued serpent , pr●faning Scripture , by an hypocriticall mis-applying it to others , when it directly taxeth seducing Pontificians themselues . Vega de mortal . & verial peccat . l. 1. c. 14. Soto de nat & grat . l. 2. c. 7. Concil . Trid. Sess. 6. can . 28. Soto de nat . & grat . l. 2. c. 7. Soto ibid. Vega de iustif . grat . &c. qu. 1. Ibid. qu. 2. rat . 1. * His meaning is , by grace inherent , as hope , & loue , &c. ●erodot . lib. 1. Ibid. quaest . ● . Acts 26. Esay 47. 10. Vega de iustif . grat . &c. q. 1 propos . 5. This beeing that faith which some n●uelists call Euangelicall faith , which they distinguish in kinde from faith in Christ. Aqu 2. 2. qu. 4. 4. & qu. 19. 5. 1. The vanity of the distinction of faith formed and vnformed . Leo serm . 14. in Natiuit . Leo ibid. serm ▪ 10. Aug. de peccat . merit ▪ & remis ▪ lib. 2 ▪ cap. 29. Aug. de nat . & grat . lib. contra Pelag cap 44. 2. Pet. 1. 1. Greg. Moral . lib. 16. cap. 13. Greg. super Ezech . lib. 2. hom . 17. Aug. contr . duas Epist. Pelag. ad Bonific . l. 3. Obiects Greg. dialog . l. 4. c. 2. Fulgent . de incarnat . & grat . Dom. nostri Iesis Christi . c. 22. Aug. l. 50. homiliarum hom . 17. Ibid. Origenin Leuit. c. 3. hom . 3. 2 Pet. 1. 1. Chrys. in Rom cap. 3 serm 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Iohan . cap. 3. S. Basil. dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Basil. regul contract . definit . 80. A comparison . Aug. tract . 29. in Iohan. Obiection . Answ. Soto de nat . & grat . l. 2. 6. 7. Concil . Trid. Sess. 6. c. 6. Soto ibid. 1. Ioh. 3. 3. Rom. 4. 13. Marke 1. 15. Aug. Enchirid. cap. 5. a Chrysost. in Genes . cap. 15. hom . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Rom. cap. 10. hom . 17. Ambrose in Epist. ad Galat. cap. 3. Soto de nat . & grat l 2. c. 7. Designatur subiectum fidei esse intellectiuam potentiam , &c. Enchirid. Concil . Colon. Prouincial . de sacramento poenitentiae . pag. 87. Printed at Paris 1554. Bellar. de iustif . lib. 1. cap. 7. The subiect of sauing faith . Recordari , à Corde dicitur . Rom. 11. 18. Rom. 11. 16. Bern. de ordine vitae lib. Heb. 11. 6. Aug. de cognit . verae vitae c. 37. Aug. in Iohan. tract . 45. ex cap. 11. Iohn 17. 3. Aug. in Iohan. tract . 29. Aug. de verbis Apostoli . ser. 33. Aug. contra duas Epist. Pelagio . ad Bonifac . l. 1. c. 3. Bern. flores de fide . Hieror . Osorius de iustitia l. 1. Ibid. lib. 2. Grat. de consecrat . distinct . 4. Gloss. * Cap. vlt. Aug. de verbis Apost . serm . 33. ●om . 10. Aug. Enchir. c. 8 Aug. in Psa. 139 Praesatio . Chrysost. de fide Abrabae . serm . Ambros. in Psal. 118. serm . 22. Aug. in Psal. 32. Euang. Rom. 5. 1. &c. Concil . Trid. Sess. 6. cap. 15. 1. Sam. 19. Rom 1. 28. 29. Bern. serm . ad Pastores . Aug in Epist. Iohan. tract . 10. Aug. in Psal. 56. Aug. Epist. 23. Bonifacio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrylost in Epist . ad Colos. 1. Chrysost. ad populum Antioch . homil . 21. Iohn 3. 16. Greg. in Euang. homil . 29. tom . 2 Ambros. de incarnationis Domini sacramento lib. cap 1. Bellar ▪ de libero arbit . l. 1. c. 6. Bellar in his fift generall controuersie ▪ lib. 2. cap. 31. Et maior Catech . Nowell . desinitur fides sic . This the Church of Engl. doctrine . Soto de nat . & grat . l. 2. c. 7. Vega lib. 13. de lapsis & eorum reparatione . c. 31. Soto ibid. Concil . Trid. Sess. 6. cap. 6. ibid. Can. 14 ▪ Vega lib. 6. de praepar . adult . ad iustif . cap. 19 Ignorantia prauae dispositionis . cap. 18. ibid. in fine . 1. Pet. 1. 19. Orig. in Leuit. Maimony in tract . de sacrif . offerend . cap. 3. Ephes. 2. 12. Acts 8. 37. Origen super ●euit . Iob 19. 27. Iohn 3. Aug. in Ioan. tract . 12. c. 3. Abac. 2. 4. Iohn 20. 28. 29 * The most ancient and authenticke Creeds require explicit faith in Christ , and the promises of God in him . Histor. Concil . Trid. lib. 2. Concil . Trid. Sess. 6. cap. 9. * No rest or peace to the wicked . * Certainty of faith a great aduersary to Romane-Catholickes . a The Pontifician Opus operatum yoaked with Gods mercy and Christs merit . b Faith of fearfull Diuels approued and commended . Concil . Trid. Sess. 6. Can. 12. Can. 14. Chemnitij Examen de fide Iustisic . Ier. 2. 24. Soto de nat . & grat . lib. 3. c. 10. Luther . in Gen. cap. 4● . Liu. lib. 1. Do● . 1. Soto de nat . & grat . lib. 3. c. 10. Iudges 8. 21. Vega lib. 6. de incertitud . grat . cap. 2. Certainety of the true Catholicke faith , opposite to Romish vncertainety . Non poena , sed causa facit Martyrium . Euangelium facit Martyrium . Cypri . A troubled vnsettled conscience like the troubled sea . Iude 13. Vega de incertitud . grat . c. 25. Concil . Trid. Sess. 6. can . 15. * The reason is naught , if he meane that the knowledge of predestination must precede the knowledge of our iustification . For we do not therefore beleeue our iustification , because we must first know our predestination : but we come to know our predestination by the fruit of it , iustification . Histor. Concil . Trid. lib. 2. * Note the iudgement of some Pontificians themselues concerning their Schoole-men . * As we noted before out of Vega , reiecting the vulgar latine , when it makes not for his turne . * In this Councell of Trent , if the most learned and iudicious of them , had not beene ouerswayed by humane affection , no doubt , but the truth had preuailed in a great measure . Vega lib. 9. de incertitud . grat . Iob 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concil . Trid. Sess. 6. c. 12. quoted in the Margent . Rom. 〈…〉 Pro. 28. 1. Vega l. 9. de incert . grat c. 11. * So Pagnin himselfe rendreth it by Vega's own confession . ibid. Note here , how impertinent this place is for Vega : sith hee would proue by it vncertainty of faith of a mans own saluation , whereas the place speakes of Daniels vncertainty of anothers saluation . Multa videntur , & non sunt . Eccle 5. 5. Aug. in . Psal. 50 or 51. vers . 8. * As Aug. de vera & falsa poe●itentia c. 19 expresseth himselfe : saying , Poenitere est poenam tenere , vt semper puniat in se vlciscendo , quod commisit peccando : ille poenam tenet , qui semper punit , quod commisisse dolet . tom . ● . V●e sa●huum̄ Cho●mah Thod●igneni . Psal. 91. 11. Matth. 4. 6. * Though the Text be , Yet 40. dayes . * Deuils . Iames 2. * Bulla Pii Quarti super forma iuramenti professionis fidei . Affixed to their Councell of Trent . a Bulla Pii Quarti P. R. super confirmatione Consilii Triden . & Sexti de officio delegati . lib. 1. Papa est Lex anima●a in terris : The Pope is aliuing Law vpon earth . And hee is said to haue all Lawes in the cabinet of his brest , as their extrauagants say . Ephes. 2. 20. Reuel , 8. 10. 11. Aug. Epist. lib. Epist. 130. Cirtensibus . Aug. de vnitate Eccles. c. 16 Aug. de Baptismo contra Donat . lib. 2. c. 3. * He excepts none , no not the Bishop of Rome . * Not a word of the Bishop of Romes authority ouer general Councels . Those former ages were ignorant of it . Aug. contra faustum Manichaeum , lib. 32. cap. 19. Aug. contra Epist. Manich. quam vocant sundamenti . lib. cap. 5. tom . 6. Iohn 4. 42. Aug Paulinae Epist. 112. August . contra Maxim. Arrian . Epist. lib. 3. c. 14. August . Tertul. aduersu● Hermog . lib. Chrys. in Mat. 24. hom . 49. ab incerto autore . Rom. 2. 29. Chrys. in Mat. 23. homil . 24. Acts 19. 35. Aug. contra literas Pe●illiani Dona●istae . lib. 3. cap. 6. * Marc. 9. 24. * Rom. 4. 18. Tremel & pascere fide . Esay 7. 9. * Heb. Lachasoth . Mat. 23. 37. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Heb. 11. 1. homil . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Theophrast . 〈◊〉 5. de causis plantarum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vega lib. 14. de peccato mortali & ven●●li . Esay 28. 16. Pro. 28. 1. Psal. 112. 7. Matth. 9. * Psal. 19. Iosh. 10. Heb. 11. 35. a Bern. Epist. 190. b He meaneth the old Martyrs of the Church , that suffered for the true religion , not the new Martyrs of Rome , that iustly suffer for rebellion and treason . Concil . Trid. Sess. 6. Can. 12 13. 14. Acts 27. Acts 28. 1. Psal. 1. Chrysost. in Heb. 10. bom . 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Chrys in Rom. c. 4. serm . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. Ethica in fine definitionis 80. Basil. in Psal. 115. Basil. in asce●ica Tertul. lib. de Baptismo . * Vega de incertitud . grat . cap. 32. 33. 34. &c. Where hee takes vpon him to interpret the authorities of the Fathers , making against Pontifician vncertainty . Bern. e●ist . 19● * To wit , by Christ. Iohn 5. 39. Aug. in Psal. 144. 〈…〉 Ambros. de ●a●n & ●●●● lib. 2. ca● . 7. Ambr. in ●pist . ad Rom. ●a● . 1. Theoph. in Lu● . 16. Vega lib. 9. de incertitud . gra● . cap. 41. 2. Chron. 30. 18. 19. 20. vers . Ad Triarios res redijt . The Priests intention a Supercedeas to all certainty of faith . The testimonie of a good conscience . ●●ero . Godly loue a seale & badge of the certaintie of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca . Heb. 12. 6. 2. Cor. 12. * Concil . Trid ▪ Scs. 6. cap. 13. Phil. 2. 12. 13. Aug. de nat ▪ & grat . contra Pelag. cap. 33. tom . 7. Aug. in Psal. 130. concio 4. Esay ●● . Aug. in Psal. 147. in prooemio Psal. 107. Concil . Trid. ses . 6. Can. 12. 13 Plato in Ph●done . Vega. * To wit the Trent-Fathers , so vsually termed by equiuocation . * By some good chance , doubtlesse . Vega lib. 12. de incertitud . praed . stinat . & perseuerantiae . c. 2 ▪ Saul , one of Vega's Elect. Aug. lib. 2. ●●●implic . qu. 1. Greg. lib. 4. ca. 3. in 1. Reg. 9. Salomon one of Vega's Reprobates , though once Elect. Salomon fell not away totally . Salomons fall as not totall , so not finall . Eccles. 2. 3. Aug confes . lib. 6. cap. 7. Numb . 20. 12. Example of Iudas . Matth. 10. ● . Iudas had not sauing grace . Aug. quaest . super Genes . lib. 1. qu. 117. tom . 4. Aug. in Psal. 55. Aug. de haeresibus ad Quod-vult-deum . lib. 6. 18. Cainites . Rom. 3. 22. 23. * We are too well acquainted with your Pontifician promises . ● . Pet. 2. Pro. 28. 14. Bern. in Septuages . serm . 1. Eccles. 9. 1. Psal. 137. Aug. de bono perseuer . lib. 2. cap. 16. Greg. moral . 6. Predestination defined . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Beza and Erasmus on Rom. 8. Quid sit Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1. 48. When thou wast vnder the fig-tree , I knew the● . Greg. moral . lib. 2. cap. 4. Aug. de praedest . Svnct. l. 1. c. 18. Sic Arminiani , noui nostri Pelagiani . Nonne ergo certo futurum , quod praesciebat Deus ? Tum quorsum quaeso vniuersalis gratia ? Satis est , si gratia ijs tantū offeratur , quos Deus praesciuit accepturos , caeteris non item . Sed contra vniuersalem gratiam , scitè Chrysost. in Rom. 8. hom . 15. in haec verba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Sapientem nullius rei poenitere . Cic. 2. Tim. 2. 19. Dan. 6. 8. Aug. in Psal. 32. Consilium Domini manet in ae●ernum , &c. Aug. de praedest . Sanctor . l. 1. c. 18 Aug. Sent. 58. Aug. de ●iuit . Dei , l. 9. c. 23. Voluntas Dei certissima , quàm potentissima est . Voluntas Dei intra se est , non extra se. Ephes. 1. 9. Vers. 11. Aug. de praedest . Sanct. l. 1. c. 17. Iohn 15. Aug. ibid. Aug. Enchirid. cap. 94. 95. 99. tom . 3. Rom. 9. Ephes. 1. 9. Rom. 9. Aug. Epist. 105. ●ix to compres●ytero . Aug. de bon● perseuerant . cap. 12. com . 7. 1. Col. 1. 19. 2. ●ohn 1. 13 And who hath ●●●sted his wil ? Genes . 3. Aug. de correp . & grat . cap. 13. Psal. 147. 4. 5. Aug. de correp . & grat . cap. 14. Ambros. de vocat . Gent. lib. 1. * Secundum propositum gratiae Dei. Rom. 3. 23. 1. Ioh. 5. 20 ▪ Iohn 6 ▪ 44. Matth. 11. 27. Luk. 4. 34. & 41. Acts 4. 12. Rom. 11. 33. Acts 20. ●8 . Aug. de praedest . Sanct. lib. 9. Iohn 13. 1. Rom. 11. 29. 1. Ioh 2. 19. Aug. de correp . & grat . cap. 12. Obiect . Answ. Aug. de ●ide & operi . cap. 16. ●om . 4. Aug. de correp . & grat . cap. 5. By regenerate , he meaneth those that are baptized , and so seeme by their externall profession to be truly and really regenerate . Aug. ibid. New Gagge for an old Goose. Ch. 20. Aug. de correp . & grat . cap. 18. Aug. de b●no . perseuer . l. 2. 8. Aug. de correp . & grat . cap. 7. Aug. ibid. Mat. 7. ●5 . 4 Tim. 2. Rom. ● . Aug. de praedest . Sanct. lib. 2. Aug. de fide ad P. Diaconum . cap. 3. Genes . 3. Aug. de correp . & grat . cap. 13. Apoc. 3. 11. Greg. moral . lib. 29. cap. 9. First . Caluin . in Praecept . 1. Exod. 20. in initio . Aug. de bono perseuer . lib. 2. cap. 16. Second . Rom. 8. 28. Luke 2. 26. 2. King. 20. 6. Aug. de bono perseuer . li. 2. cap. 17. Ibid. cap. 19. Ibid. cap. 17. Ier. 17. 5. Aug. de praed . Sanct. lib. ● . c. ●● 2. Pet. 3. 16. Gen. 29. 26. * As Anacharsis said to Solon , professing he would reforme the whole Citie : Begin first , said hee , to reforme thine owne house . Plutarch . invita Solonis . Cic. de Oratore . lib. 3. Greg. moral . l. 3. cap. 18. Esay 29. 13. Greg. Moral . lib 33. cap. 16. Greg. ibid. l. 20. cap. 7. 1. Sam. 16. 1. Acts 9. 15. Phil. 4. 3. 1. Sam. 15. 26. Luke 10. 20. Aug. in Psal. 130. 2. Cor. 13. 5. Aug. de verbis Apost . ser. 16. 1. Iohn 5. 10. August . Rom. 8. Aug. de correp . & gra●ia , c. 12 Aug ibid. Aug. contra mendacium ad Consen ium , c. 6. to . 4. Obiect . Bern. in Octaua Paschae : Ser. 2. Bern. de triplici ●ohar . Sermo . Bern. super Cant. ser. 18. Rom. 8. 16. 17. Ephes. 1. 13. 14. 1. Ioh. 2. 27. 1. Ioh. 3. 24. 1. Ioh. 4. 13. * Perhaps , this is as true , as Iohns fellow-Apostles were then liuing , when Iohn wrote this Epistls . Vega lib. 9. de incertitud . grat . cap. 19. 
A17308	----	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street. Burton, Henry, 1578-1648. 1629 Approx. 911 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17308 STC 4156 ESTC S107077 99842780 99842780 7468 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17308) Transcribed from: (Early English Books Online ; image set 7468) Images scanned from microfilm: (Early English books, 1475-1640 ; 735:02) Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street. Burton, Henry, 1578-1648. [16], 373, [3] p. 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Justification -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion TRUTH' 's TRIUMPH OVER TRENT : OR , THE GREAT GVLFE BETWEENE SION and BABYLON . THAT IS , The vnreconcileable opposition betweene the Apostolicke Church of CHRIST , and the Apostate Synagogue of ANTICHRIST , in the maine and fundamentall Doctrine of IVSTIFICATION , for which the Church of ENGLAND Christs Spouse , hath iustly , through Gods mercie , for these manie yeares , according to Christs voyce , separated her selfe from Babylon , with whom from henceforth she must hold no Communion . By H. B. Rector of S. Mathews Friday-Street . 2. COR. 6. 14 , 15 , 16. What fellowship hath righteousnesse with vnrighteousnesse ? and what communion hath light with darkenesse ? And what concord 〈…〉 Christ with Belial ? Or what part hath the Beleeuer with an Infidell ? And what agreement hath the Temple of God with Idols ? LONDON , Printed for MICH. SPARKE . 1629. To the High and Excellent , who inhabiteth Eternity , IESVS CHRIST , the Lord our Righteousnesse , the faithfull witnesse , the first begotten of the dead , the Prince of the Kings of the earth , who hath loued vs , and washed vs in his owne bloud , and hath made vs Kings and Priests vnto God , and his Father : Glory , Dominion , Blessing , Honour , Power , for euermore . Amen . MOst High and Holy Lord Iesus , to whom should a sinfull wretch , and worthlesse abiect presume to approach , but to thee his gracious Sauiour , and mercifull Redeemer ? Vouchsafe then , O Sun of righteousnes , to stretch thy healing wings ouer my fainting and feeble soule , now prostrate at thy beautifull and blessed feet , and so bathe & wash me in the fountain of thy precious bloud , as that I may be presented spotlesse before thy Fathers Throne , clad in the robes of thy perfect righteousnesse . Thou art that faithfull witnesse to confirme , yea that souereigne King , and supreme Iudge , to maintaine the cause of thine eternall truth against all Antichristian aduersaries . Vouchsafe therefore to patronize this poore labour , which the weakest & vnworthiest of all thy seruants , is bold here to consecrate to thy Name . It is but that small fruit and rivulet , which hath sprung from thee the liuing Roote , and Fountaine of all grace ; so as by iust right it is thine . Let thy power protect the worke and workman from all iniury of time ; and thy grace blesse the worke , both to the confirming of thy people in the sauing truth , and to the conuincing of the gain-sayer . Thou seest , O Lord , the presumption of Antichrist , and of his seduced seducing Apostles . Thou beholdest these Apostatizing luke-warme times , how many looke backe to Egypt , to Babylon . Thou numbrest and weighest Antichristian Aduocates , and Baals Pleaders , and Babylons Reconcilers , as if they would in despight of thee and thy blessed Word , re-erect Babels Tower within the borders of thy Sion . O Lord , are not thine eyes vpon the truth ? And do not thine eyes runne to and fro throughout the whole earth , to shew thy selfe strong in the behalfe of them , whose heart is perfect towards thee ? Art not thou He , that in former times hast saued vs from our enemies , & hast put them to confusion , that hate vs ? But now , Lord , ( if we may dispute with thee , and seeing thy seruant , who is but dust and ashes , hath begun to speake to my Lord ) wherefore hast thou cast thy people off , and goest not forth with our Armies ? Wherefore doest thou make vs to turne our backe from the enemy , that they which hate vs , spoile our goods ? Wherfore doest thou make vs a reproach vnto our neighbours , a scorne and derision to them that are round about vs ? Or can wee plead for our selues , as once thy people by the mouth of thy seruant Dauid , did , Though all this be come vpon vs , yet haue we not forgotten thee , nor behaued our selues falsly in thy Couenant ? Or can wee say , Our heart is not turned backe , nor our steps declined from thy way ? Or , That wee haue not forgotten the Name of our God , nor stretched out our hand to a strange God ? Alas , O Lord , our confusion is still before vs , our iniquities are with vs , they testifie against vs ; so that how can wee hold vp our heads before thee , or stand before our enemies ? And yet , O Lord , all our smart and shame cannot teach vs to beleeue thy Prophets , who haue often told vs , The Lord is with you , while ye be with him ; and if yee seeke him , he will be found of you : but if yee forsake him , hee will forsake you . And wherein are we conuinced of our forsaking of thee , O Lord , but by beholding with lamentable experience , how thou seemest now of long time to haue forsaken vs ? For else , if thou Lord wert with vs , how should so many calamities and disasters fall vpon vs , and vpon thy people round about vs ? How should England , formerly a terrour to her neighbours , become now their scorne and derision ? The truth is , O Lord , we must needs confesse to our great shame ; that with the Church of Ephesus , wee haue declined from our first loue . O teach vs to remember from whence we are fallen , and to repent , and do the first works , left thou come against vs quickly , and remoue our Candlesticke out of his place , except we repent . And hast thou not at least a few things against vs , that the woman Iezebel , which calleth her selfe a Prophetesse , is suffered to teach , and to seduce thy seruants to commit fornication with Idols ? For this , thou hast couered thy selfe with a cloud , that our prayer should not passe through . For this , thou hast made vs as the refuse in the midst of the people . For this , all our enemies haue opened their mouth against vs ; yea , thy fierce windes haue fought against vs , wasted and wracked our forces . Yet doe not , O Lord , cast vs off for euer . Thy people put their mouth in the dust , if so be there may be hope . O teach vs to search and trie our waies , and turne again to thee our God. O pleade for vs to thy Father , when in thy name wee lift vp our heart with our hands to God in the heauens . And lest our praiers be turned into sin , O strengthen our hearts and hands from the highest to the lowest , to cast our from among vs our Idol-sins , and sinfull Idols , the abominations , and prouocations of thy iealousie . O blesse thy seruant , our gracious Soueraigne , King CHARLES , double vpon his royall person the spirit of vpright Dauid , and of zealous Iosiah , to purge and repaire thy Temple , that vpon himselfe his Crown may long flourish , his righteous Scepter may cherish and support thy people , his victorious Sword may suppress and vanquish thine and his enemies . Showre down thy grace into the heart of his royall Queene , that shee comming to partake with him in the onely and blessed means of saluation , thy Word & Sacraments , may become also a ioyfull & fruitful nurcing Mother to thine Israel . Multiply the Spirit of wisdome & counsel vpon his Maiesties Honorable Counsellers , that taking all their counsel at thee & thy word , all their consultations and resolutions may prosper , and procure peace and prosperity to these Kingdomes , and thy Churches therein and abroad . Double the Spirit of zeale and piety vpon all the Ministers of thy Word and Sacraments , especially , vpon the reuerend Arch-Bishops & Bishops , that standing in the place of Pillars in thy Temple , of the salt of the earth , of the light of the world , they may strongly support thy true Religion , season and lighten those places , which are dark and vnsauory , and all for want of faithfull Ministers ▪ thus shall they highly magnifie their office , and discharge their stewardship , by prouiding and sending painfull labourers into euery corner of thy field . Inspire and inflame them , Lord , with that zeale of thine own , wherewith thou didst purge thy Temple from profane merchandize : that so they may with the whip-cords of sound Doctrine , and wholesome Discipline , chase out of thy Church all Herefie and Idolatry . Why should the world , O Lord , complaine and cry , Where is the spirit of those a●cient Bishops and Martyrs , and 〈…〉 Champions of thy truth , as of Cranmer , ●●●mer , Hooper , Bucer , Peter Martyr , Iewel , and other faithfull witnesses , whose eyther bloud hath beene the seed , or preaching and writing the watering of this thy noble Vineyard ? O keepe farre from vs the spirit of cowardise , and lukewarmnesse , of ambition , and loue of the world , lest these infeebling and infatuating our soules , wee should proue a generation of peruerse and foolish children , pulling downe what our religious fore-fathers with such care and paines , mature iudgement , and sound knowledge in the truth , haue built . Stirre vp , O Lord , the noble hearts of the two honourable Chancellors of our Vniuersities , that with the ayde of soueraigne authority , they may zealously set themselues to preserue those Fountaines and Nurceries from the mudde of Heresie , and the bitter root of Impiety . Infuse the spirit of courage , zeale , vprightnesse , and hatred of couetousnesse , in aboundance vpon all the reuerend Iudges and Iustices of the Land , that they may duely execute the Lawes by freeing the poor innocent from the potent oppressor , by cutting downe sinne , and cutting off the traiterous ring-leaders to Idolatry . Thus thy Church being purged , Iustice executed , Religion maintained , sinne reformed , our Couenant with thee renewed , our vowes of better obedience and thankfulnesse performed , and we through thy merits reconciled to thy Father of mercies : thou the great Captaine and Lord of Hosts , mayst againe take thy peoples part , turne the edge of thy Sword against thine enemies , and fill our mouthes with a new song of praise & thank●giuing to thee , which sittest vpon the Throne , with the Father and the Holy Ghost , God blessed for euer . Amen . The Preface to the Reader . CHristian Reader , loe here the two great mysteries laid open ; the one of Godlinesse , the summe where of is Christ , beleeued on in the World : the other of Iniquity , the head whereof is Antichrist , beleeued on of the World. Two Mysteries incompatible , as light and darknesse . They are the two bounders , disterminating Ierusalem from Babylon . This Mysterie of iniquity , I meane , the Romish doctrine of Iustification , is the head-doctrine , or source , whence all their meritorious satisfactions doe flow . And Bellarmine , with other Pontificians , confesseth , Iustification to bee the maine Cardo or hinge , whereon hangeth the whole body of controuersies betweene them and the Pretestants . Nor was it for nothing , that the Councell of Trent so improued all their skill and strength , to oppose and oppresse the true Catholicke doctrine of Iustification , as whereby the Papall magnificence and the gaine of the Romish Craftsmen for their Diana , was endangered . So that this their Abortiue was a hatching for seuen moneths ; so long was this Babylonish Ra●●●● wherewith they would force heauen gates , a hammering in the Trent-forge : so as the History noteth , that the most expert in the Church affirmed , That if all the 〈…〉 ▪ assembled from the Apostles times to that , were summed vp together , they could not make vp so many Articles as the Trent-Fathers had amassed together , in this one sixt Session of that Synod , the best part whereof also they were beholden to Aristotle for . And no maruaile they were so puzzled , for they were to encounter sundry difficulties : as first , the euidence of Scriptures : secondly , the concent of ancient Fathers : thirdly , the powerfull preaching and writings of Luther . fourthly , the dissent of their Schoolemen ; and fiftly , the diuision of the Councell it selfe , some being Thomists , some Scotists , some Dominicans , some Franciscans . To satisfie and reconcile all which , was more than an Herculean labour . But what could be difficult to the Papall Omnipotencie , who could send his holy Ghost post from Rome to Trent in a Cloake-bagge , which loosed all knots , and decided all doubts ? Nor had the Pope wanting in that Councell the most pregnant wits in the Pontifician world , be●●aes a numerous multitude of new titular Bishops ( as titular for learning as liuing ) to lay on load of down right voyces , to conclude and ratifie whatsoeuer the Pope with his Cardinals in their Conclaue at Rome , and his dextrous instruments in the Councell , had with no lesse sweat than artifice , contriued . For the first maine obstacle , the euidence of Scripture , they are faine to collegue , and speake it faire , and borrow from it certaine broad Phylacteries , wouen with Scripture phrases , wherewith the Babylonish where partly decks her shamelesse forehead , and partly adornes the cobwebbe Robe of her counterfeit selfe-Iustification : as Coelestis Pater : Iesus Christ , the Sun of righteousnesse , the author and finisher of our faith : The Father of mercies , and God of all consolation , sent his sonne to redeeme Iewes and Gentiles , and that all might receiue adoption of sonnes : Him hath God sent forth to be apropitiation for our sinnes in his bloud : for this Redemption we ought to giue thanks . And ch . 7. The Me●itorious cause of our Iustification is our Lord Iesus Christ &c. O holy Councell ! Will any suspect the Serpent to lurke vnder such flowers of Paradise ? Or that they goe about to betray Christ with H●yle Master ? But in this their profound hypocrisie lyeth the whole Mysterie of Iniquity ; Sitamen hypocrisis dici debet , quae iam latere prae abundantia non valet , & prae impudentiâ non quaerit ; as Bernard saith of Romes Clergy in his time . If that may be called hypocrisie , which neither for the abundancy of it can , nor for the impudencie of it cares to conceale it selfe . Thus by egregious hypocrisie Arrius deluded the Councell of Nice , confessing Christ to be God of God , yet denyed his consubst●ntiality with the Father . Thus the second Councell of Nice , summoned to decree the erection and veneration of Images , makes a goodly Preface , giuing thankes to God that they were deliuered from Idols . Thus Augustine confesseth how he was seduced by the Manichaean hypocrisie . Thus dealeth the Trent Councell . And besides her hypocrisie , her impudencie displayes it selfe , while in this Councell , Rome alters the Rule of Faith , addes her Traditions , Decretals and Canons , as a party and equall rule with Scripture , guelds the Scriptures of their mas●uline authoritie and genuine sense , closing vp all in the Cabinet of the Popes breast , where lodgeth his Infallibilitie . And thus the sacred Scriptures , which , till that Idolatrous Councell of Trent , were held the sole and entire Catholicke Canon and rule of Faith , must now draw in the Popes yoake with his sophisticat● Traditions . Now , the pure gold and siluer of Gods word must goe no longer for currant , vnlesse it be stamped in the Popes owne Mynt , and subiect also to be abased or inhansed at his pleasure . Now , the waters of life are of noforce , vnlesse distilled through the Popes Limbeck ; nor those riuers of Paradise medicinable , if they flow not from the sacred Minerals of the Romish Mountaines . Thus in effect the Romish Amazon cuts off the right pap of Scripture , which yeelds the sincere milke , reseruing only the left to suckle her Paplings withall , as that Lupa did Romes founder Romulus ; or , at least , the right Pap is so patched to that slepmothers breast , as it yeelds no other milke , but such as relisheth of the corrupt complexion of the Popes infallibility . Thus the first Rubbe is remoued , the Scriptures , which are made cock-sure for the Pope . 2 For Luther , they could easily hisse him out for an arch ▪ heretick , and blast and brand with Anathema those euident truths by him deliuered . So that hard it was to iudge , whether fared worse , Luther for the truths sake , or the truth for Luthers . 3 For the consent of ancient Fathers , the most they stand vpon is S. Augustine , who indeed writ more of this diuine mysterie , than all the rest put together . But the Councell could easily euade him , saying ( as Catarinus about Predestination ) that S. Aug. his opinion therin was nouel , neuer heard of before his time : or , that S. Aug. was drawn to speake many things awry , through heat of disputation against the Pelagians : or ( as Vega ) Non necesse est &c , It is not necessary to beleeue all S. Aug. his arguments to be demonstratiue , or altogether to stand in force . Thus all the Fathers corne , though growing from the field of Scriptures , proues but chaffe , comming once to be sisted in the mysticall , if not a Satanicall sanne of this actiue Councell . 4. & 5. For the dissenting Schoolemen , and those Dominicans and Franciscans in this Councell , whereof Vega and Soto were the two Standard-bearers , and bore a great sway therein , it behooued the Councell , to heepe good quarter with them , and to vse all their witts , eyther to reconcile them , or with some pretty equiuocations to please all parties . For this purpose , Marcellus , Priest , intituled of the holy Crosse , President of the Councell , Cardinall and Apostolicall Legate à latere , whose wits were as ve●satilous , as his titles magnificent and various : after much sweat spent in chopping and changing , peecing and payring , after an hundred Congregations , wherein these matters were canuased Pro & Con : at length licked the Decrees and Canons to that forme , that each side was pleased , and Marcellus applauded on all hands ; when each Sect might from the same Delphick Oracle pick out his owne meaning . Thus came these Trent Decrees to be like a curious Picture , which euery one in the Roome imagineth to looke directly vpon him . Or like an indented Table-Picture vpon a Wall , wherein the one side of the Roome may behold the face of a man , the other , of a woman , and they in the midst , of an Owle . Thus Soto and Vega , who in the time of this Session , writ each a Volume of this Subiect , though in some smaller points different ▪ in their opinions , which they grounded vpon the Decrees , and dedicated to the Councell , were both well pleased ; yet no otherwise reconciled , but , as Herod and Pi●ate , Brethren in euill , to crucifie Christ. The writing of which two Champions of Trent : I haue mostly all along this Treatise , confuted . Thus , as S. Ambrose saith , Fucum faciunt , qui non audent explicare , quod sentiunt censoriè , They do but iuggle , that dare not set downe in plaine termes , what they captiously conceiue . And as Hierome against the Pelagian Hereticks : Sola haec haeresis , quae publicè erubescit loqui , quod scripto docere non metuit : This only is heresie , which blusheth to speake that publickly , that it feares not to teach secretly . But , as there hee saith , Ecclesiae victoria est , vos apertè dicere , quod sentitis ; sententias vestras prodidisse , superasse est : It is the Churches victory for you to speake plainly , as you think ; to detect your opinions , is to confute them . But we haue assayed to pull off Romes vizard , and to make the Whore naked . Her figge-leaue-righteousnesse will not salue her sinne , or hide her shame . Only I cannot but lament , to see many of my brethren , the sonnes of my mother in show , to stand vp to plead for Baal . Is it the symptome of this our age , wherein there is so much learning and so little sound knowledge in the Mysterie of Christ , or wherein the Spirit of the world is so predominant , that men are so transported with an vnnaturall zeale and loue to Babylon ? But Wisedome is iustified of her children . And now I begin to conceiue the reason , why the Iesuites pennes are of late so silent : surely because they see ours sopoynant in one anothers sides , while our Mother-Church bleeds for it . But those that be the true Ministers of Christ , will say with S. Paul , Wee cannot speake any thing against the truth , but for the truth . Now I could heartily wish , that my brethren of the Ministry would imploy the greater part of their paines in preaching and pressing this maine Doctrine of Iustification : It would be a maine Bulwarke to batter Babels Tower , whereby she would scale heauen with her merits . And for Antichrist , I wonder to see such a deepe silence of him . Doth the Councell of Laterans Decree dare vs , not to mention Antichrists comming ? Otherwise to presse Iesuites with the point of Antichrist , would easily stop their mouthes , while they would put vs to show the vninterrupted lineall ped●gree of the Professors of our Religion from the Apostles , all along downeward to Luther . Alas , this is but a poore shift to gaine time , and to cause vs to put vp our weapons against them . We can easily descry the pearles of our Religion , strawed all along in the bottome of those muddy streames of Popery . We can discouer the starres , which haue giuen light in all ages of the Church , notwithstanding all Romes mysts , labouring to eclipse them . And although iniury of time had consumed with fire our particular euidences , yet we finde them registred in the Court-rowles of Scripture , which no fire , nor moth shall consume . But not to detaine you too long in the Porch of this larger edifice ; know Christian Reader , that this poore Worke hath lien by me licensed for the Presse a pretty space . It was borrowed from the interrupted succisiue houres of my Court-attendance . If it displease many , I passe not so much , if it may profite some ; and therein shall I prayse God. This is the fruit of all my labour : I seeke no reward , so I may shun reproofe . What can be said in opposition to this truth , or any other by me deliuered , in speciall against the Synagogue of Rome ; I shall be ready to maintaine if occasion require , in ampler maner , if I may haue alike liberty with my Antagonists . I say no more for the present , but commend you to God , and to the word of his grace , which is able to build you vp , and to giue you an inheritance among all them which are sanctified . Thine in Christ , H. B. TRVTHS TRIVMPH Ouer TRENT . CHAP. I. Of mans workes done before grace , or of preparation in man vnto Iustification , commonly called the merit of Congruitie . The Romish Faith. THE title of the fift Chapter of the sixt Session of the Councell of Trent , is Of the necesitie of preparation to Iustification in men of ripe age ; where they say , That by their free-will , stirred vp and helped by grace , they are disposed to conuert themselues to their Iustification , by free assenting and cooperating with the same grace . The ground of which disposition to Iustification , is freewill ; which cooperating with grace , produceth fixe seuerall workes of preparation , laid downe by the Councell here , and reckoned vp by Vega , one of the Councels chiefe champions . First , an Historicall ●aith conceiued by hearing , beleeuing the truth of Gods promises to a sinner in generall : Secondly , a feare of Gods iustice , arising from the apprehension of their sinnes ▪ whence they arise ( thirdly ) to a hope , by conuerting themselues to the consideration of Gods mercy , trusting that God , for Christs sake , will be fauourable vnto them ; whom they then begin ( fourthly ) to loue , as the fountaine of all righteousnesse : and therefore are moued by a hatred and detestation against sinne , that is ( fiftly ) by that * Penance which they are to doe before Baptisme , while ( sixtly ) they resolue to receiue Baptisme , to begin a new life , and to keepe the Commandements of God. And Can. 1. If any man shall say that a man may be iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the Law , without diuine grace by Iesus Christ , let him be accursed . CHAP. II. Wherein the doctrine of Romish preparation is examined . IT being the maine drift of this Councell , to establish a righteousnesse inherent in a mans selfe ; and not finding how to dimme the bright sun-shine of truth against this doctrine , but by an artificiall shadow of the second beames of grace , medled and mingled with blinde , or at the best , bleare-eyed nature : therefore the iudicious Reader may obserue , how while this Councell would seeme in part to ascribe the worke of Iustification to Gods grace , it doth in deed , and in the maine , attribute it to mans nature ; as may appeare in laying the first stone of this Baby lonish building , Of the necessitie of preparation to Iustification . The whole frame of which preparation , composed according to the modell of their Schoole-diuinitie , as Gabriel Biel , one of their chiefe Sententiaries , who liued about fifty yeares before this Councell , hath laid it downe , as , That the Act of the will , presupposeth the Act of the vnderstanding ; and the Act of faith goes formost to apprehend the abomination of sinne , and the wages of it : hence a feare of Gods wrath , and of hell fire , hence a dislike and detestation of sinne . And this ( saith he ) is a disposition of Congruity , neither immediate nor sufficient , but very remote . Then faith turnes it selfe to the consideration of Gods mercy , and resolueth that God is ready to remit sinne , through the insusion of charity , to those that are sufficiently prepared and disposed . Vpon that consideration followeth the act of hope , whereby a man begins to couet after God , as the soueraigne good ; and from this act of hope , he riseth to loue God aboue all things , euen out of pure naturals . From this loue issueth another dislike and detestation of sinne ; not for feare of damnation , but for God , finally , aboue all things beloued : And all these acts are followed with a purpose of amendment . And so at length this comes to be a sufficient merit of Congruity , being the immediate and finall disposition to the infusion of grace . And this is such a preparation , as doth necessarily , as by a chaine of so many infolded linkes , draw after it the infusion of grace , whereby a man is iustified . Thus wee see , by what perplexed pathes they would leade men towards their iustification . But note here , what a power they giue to this preparation , as euen to necessitate and inforce the infusion of grace : because , saith Biel , to a man that doth as much as lyes in him , God hath determined infallibly to giue grace . And Aquinas saith , it is a merit of Congruity , that when a man doth well vse his vertue , God , according to his super-excellent vertue , should worke more excellently in him : Videtur Congruum , saith he : It seemes Congruous , and agreeable to reason , that a man operating according to his vertue , God should recompence him according to the excellencie of his vertue . Yea , such is the force of this merit of Congruity , that according to Thomas , it will merit not onely grace for a mans selfe , but also for another man : for because ( saith he ) a man in the state of grace doth fulfill the will of God , it is Congruous , or fitting , that according to the proportion of friendship , God should fulfill mans will in the saluation of another man. Such is the nature of their doctrine of Congruitie , of which sort are their workes of preparation , disposing and fitting a man for grace . And this is the sense and summe of the Trent doctrine , touching preparation . Now to cut off this Goliahs head , we neede no other than his owne sword . First , concerning the title it selfe , of the necessity of preparation in the Adulti , or men growne , as we call them ; note here the vanity of this doctrine , how therein they confound themselues . For I would aske them , whom they meane by their Adulti , or men of yeares ? Those within their owne Church , such as are baptized ? or Heathens and Pagans , without the pale of the Church , such as are not yet baptized , as Turkes , Iewes , or Indians ? Surely they mention those Adulti that are not yet baptized . But it must needs be , that they include their owne Adulti : for else what vse is there in their Church of this doctrine of preparation , which they so highly aduance & commend , vnlesse it be among the barbarous Indians ? But their Adulti haue already ( according to their doctrine ) receiued the grace of Iustification in their Baptisme , conferring grace , as they say , ex opere operato : which grace being once by any mortall sin afterwards lost , there can be no more merit of Congruitie , to merit a reparation of grace , as it is in the preparation vnto grace , as Thomas teacheth . But leaue we the title , and let vs come to the thing . Popish preparation vnto grace , hangs vpon two speciall hinges : First , free-will ; secondly , that this free-will is moued by grace , which their Schoole-men call the first grace , implyed in this * Councell . A free-will they must haue , though they confesse it to be weake and feeble . And such a free-will wee easily grant them , as loth to incurre their Anathema , for saying that free-will is altogether lost , and extinguished by Adams fall . The praise which Vega , their Interpreter , giues to Richardus learned saying ( as he cals it ) of free-will , wee also ( with its proper limitation ) admit of . a When thou hearest ( saith he ) that free-will is a captiue , vnderstand nothing else , but that it is weake , and depriued of the vertue of its natiue power . Being thus weake then , how should it dispose it selfe to receiue grace ? No , saith the Councell , ( as also their Schoole-men ) Free-will being weake , it must be stirred vp , moued , and helped by grace , and then it disposeth it selfe freely to receiue the grace of iustification . So free-will , as the God Baal , being asleepe , must bee awakened , and stirred vp by Gods grace . Well , but what grace of God is this , I pray you , that thus moueth mans free-will , as the waight , that sets the wheele a going ? Surely I can learne no more from the Councels own mouth , ( who knowes full well how to temper her words ) but that this mouing grace of God is some sound in the eare , whereby Popish faith is conceiued . Or else , when God toucheth mans heart by the illumination of the Holy Ghost , according to that of Gabriel Biel , who saith , that the will in the acts of it , doth presuppose the acts of the vnderstanding : and the vnderstanding wee know , must be informed by hearing , or by speciall illumination . But in generall , this grace they call the first grace , or a grace that is freely giuen , differing from the second grace ▪ which they call a grace that makes a man gracious and acceptable . They say , this first grace is freely giuen , because no merit goes before it : neither is this any sauing grace , because ( as they confesse ) all men are alike capable of it , and many receiue it , that neuer come to saluation . This is that grace , which Arminius cals his sufficient grace . But Aquinas saith plainly , that this first grace is not the grace of the Holy Ghost ; for to the grace of the Holy Ghost , hee attributeth the merit of Condignity : but to that grace , whereby the will disposeth it selfe , the merit only of Congruitie . But this first grace being once receiued , and entertained by free-will , cooperating with it , a man disposeth & prepareth himselfe to merit the second grace by way of Congruity . And yet Aquinas , speaking of this grace , saith , Deus non dat gratiam nisi dignis , &c. God giues not grace but to the worthy ; yet ( saith hee ) not so , as being first worthy , but because hee by grace makes them worthy . O miserable perplexity ! If God giue grace to none but to the worthy , then they were worthy before hee gaue them grace ; but if they were not worthy before he gaue them grace , how doth he giue grace to none but to the worthie ? But whatsoeuer this first grace is , wherby the will is first moued , Aquinas tels vs what it is not ; namely , that it is not the grace of the Holy Ghost : for the merit that proceedeth of the grace of the Holy Ghost , is of Condignity ; but the merit that proceedeth from free-will , moued by the first grace , is onely the merit of Congruity , farre inferiour to that of Condignitie . But that we may not lose our selues in this Maze , let Vega and Soto tell vs the Counsels minde in this point , as being themselues most priuie to it . Onely the worst is , wee finde them two of opposite opinions , in this point of merit by Congruitie . Vega admitteth merit of Congruity after the first grace , disposing a man to the grace of iustification . But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers , and especially of St. Augustine in this point : For whereas they ( as himselfe confesseth ) shut out all kind of merit from iustification , teaching that it is freely giuen to all : Vega turnes the Cat in the pan , and saith , Loquuntur de gratia iustificationis , &c. They speake ( saith he ) of the grace of iustification , as it comprehends all the gifts of God belonging to our iustification ; whereof , in that proposition a little before , hee makes the first grace to be one . And so take iustification as it comprehends the first grace in it , it excludes all merit ; because no merit goes before the first grace , as the most of them teach : but taking the grace of iustification alone by it selfe , which is the gratia gratum faciens , the grace that makes a man accepted , it may bee questioned ( saith he ) whether that may not fall vnder the merit at least of Congrnitie . Whereupon hee inferreth his fourth proposition , which is , That faith and other good workes , whereby wee are disposed vnto the second grace , by which wee are formally iustified , and made acceptable to God , doe by Congruitie merit such grace , and our iustification . Yea Vega ibid. saith , Alia sunt merita ex congruo , quae in peccatoribus reperiuntur , quae null● praemio digna sunt , quia fiunt ab hominibus ▪ Deo ingratis & exosis : sed tamen eiusmodi ex se sunt , vt Congruum sit , & diuinam bonitatem condeceat , ea ex liberalitate & benignitate sua acceptare , vt trahat peccatores ad suam gratiam : Of another sort are those merits of Congruitie found in sinners , which are worthy of no reward , as being done by men not liked nor beloued of God : but yet of themselues they are such , that it is Congruous and meete , and beseeming the diuine goodnesse , out of his liberalitie and bountie to accept them , that hee may draw sinners to his grace . But Soto on the other side , shutteth out all manner of merit of Congruity , going before iustification . Pergimus pro ingenio nostro constituere , &c. Wee proceede ( saith Soto ) according to our capacitie to define , that before iustification , which is wrought by that grace that makes a man accepted , there is in mans workes no merit , either of Condignitie or of Congruitie . But a little after , hee makes a full amends for it , saying , Cum autem quis , &c. When a man begins once to be in the state of grace , ( to wit of iustification ) then may hee merit both for himselfe by Condignitie , and for others by Congruitie . Other merit of Congruity , going before the grace of iustification , Soto confesseth he findes no foundation of any , vnlesse that of St. Augustine , alleadged by Thomas ; Fides meretur iustificationem ; that faith meriteth iustification . But Soto would haue this put among St. Augustines retractations : whereas by Merit in that place , is meant , not either any Congruity or Condignity , ( termes vnknowne to the ancient Fathers in any such sense ) but onely the meanes or instrument to procure or acquire grace . And as Soto himselfe a little after , acknowledgeth St. Augustines meaning , expressed by himselfe , by the word Impetrare iustificationem : That whereas he saith , Faith doth merit iustification , his meaning is , faith obtaineth iustification , sine aliqua ratione meriti ; without any respect of merit . Here let mee insert by the way , a worthy annotation of George Cassander , vpon the word Mereri , or Merit , in his second Scholia vpon his Ecclesiasticke hymnes , printed at Paris 1616 ▪ for in other later impressions , haply you shall finde this Scholia is quite purged out by the Index Expurgatorius , composed by the commandement of the Catholike King , Philip the second , and by the aduice also of the Duke of Albany ; the copy whereof was printed at Strasburgh . The words of the Index are these : Scholium incipiens , Vocabulum merendi apud veteres , &c. deleatur totum . The Scholium of George Cassander , beginning thus , &c. Let it be wholly cancelled . But being notwithstanding preserued from this Purgatory fire , let vs note it . Vocabulum merendi apud veteres Ecclesiasticos Scriptores , ferè idem valet , quod consequt , seu aptum idoneumque fieri ad consequendum . Id , quod inter caetera , vel ex vno Cypriani loco apparet . Nam quod Paulus inquit , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod vulgò dicitur , Misericordiam consecutus sum : vel vt Erasmus vertit , Misericordiam adeptus sum : id Cyprianus ad Iubaianum legit , Misericordiam merui . Et multa loca sunt in Ecclesiasticis officijs , & precibus , vbi hoc vocabulum hoc intellectu accipi debeat . Quae vocis notio si retineatur , multa quae duriùs dici videntur , mitiora & commodiora apparebunt . The word Merit ( saith Cassander ) among ancient Ecclesiasticall Writers , doth commonly import as much , as to attaine , or to be made apt and fit to attaine , or obtaine . That , which among others , doth appeare out of one place of Cyprian . For that which Paul saith , 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar latine rendreth , But I obtained mercie : or as Erasmus rendreth it , I got or receiued mercie . The same doth Cyprian to Iubaianus reade , I merited mercie . And many other places ( saith hee ) there are in the Ecclesiasticall offices and prayers , where this word ( Merit ) ought to bee taken in this sense . Which sense of the word , if it bee retained , many things which seeme to be spoken harshly , will appear more gentle and accommodate . Thus Cassander . But this ( among sundry other sayings of Cassander ) being condemned by the Index to bee purged out of his workes , doth plainly shew what opinion the Pontificians haue of Merit , aduancing it to a sense of a higher straine , than the ancient Fathers of the Church were euer acquainted withall . Or let the Pontificians themselues interpret vnto vs the meaning of this word Merit , vsed by St. Augustine , speaking of the sinne of our first Parents , Foelix culpa , quae talem meruit Redemptorem . Will they say , that Adams sinne merited , either by Congruity or by Condignity , Christ the Redeemer ? And againe , where hee saith , Nemo de sui peccati dimissione desperet , quando illi veniam meruerunt , qui occiderunt Christum : Let none despaire of the pardon of his sinne , when as they merited pardon which killed Christ. Will they therefore say , that they which murthered Christ , merited pardon , either Congruously or Condignly ? Or what meant Gregory , sirnamed the Great , Bishop of Rome , when he vsed the word Merit to Sauls persecuting the Church of Christ , saying * Illi dictum est , Quid me persequeris ? Iste verò audire meruit , Dimissum est tibi peccatum tuum ; To him it was said , Why doest thou persecute me ? But he merited to heare , Thy sinne is forgiuen thee . What merit was this trow we ? And the same Gregory speaking of the theefe vpon the Crosse , saith , Latro cruentis manibus audire meruit , &c. The theefe with his bloudy hands merited to heare , This day shalt thou be with me in Paradise . What merit was in his bloudy hands ? But thus we see the meaning of the word Merit in these purer and ancient times , vsed for to obtaine , or such like . But to returne whence we digressed ; we see Vega and Soto , two grand Captaines in the Trent Councell , one directly opposite to the other in the matter of merit of Congruity . But the Councell , through the dexterity of * Sancti Crucij , hath so composed the decrees , and namely this of preparation , as that by profound equiuocations , euen flat contradictions are reconciled . But the conclusion is , that merit of Congruitie is ratified by the Councell , in the necessity of preparatorie workes to iustification ; but inuolued in such generall termes , that Soto and his side holding the contrary , may not take offence at it , but be made to beleeue , that the Councell is for them . In so much as Soto in his three bookes de Natura & Gratia , which he writes as a Commentary of this Session of the Councell , sets downe all the Decrees and Canons of the same , as the ground and text of his Commentary . Take one notable instance of their egregious equiuocation , in the first Canon of this Session before alleadged . If any man shall say , that a man may bee iustified before God by his owne workes , which are done either by the power of mans nature , or by the doctrine of the law , without diuine grace by Iesus Christ , let him be accursed . Note here what variety of senses this Canon is full charged withall . Would Vega and his side haue their merit of Congruity decreed ? Here is a Canon leueld against all those that shall say , that a man by his own works may be iustified before God , without the grace of God ; implying , that by , and with the grace of God assisting a man , he may be iustified before God by his owne works , done by the power of nature ( as his free-will ) or by the doctrine of the law . Yea but thus Soto may feare , that the Anathema , the deadly bullet of this Canon , will hit himselfe , for denying all merit of Congruity , done by the power of nature , assisted by grace , going before iustification . Then let Soto but view ouer the Canon againe , & hee shall see it turned and leuelled against the Pelagians , who taught , that a man by his owne workes , done by the power of nature , may be iustified before God , without diuine grace by Iesus Christ. Or against the vnbeleeuing Iewes , who thought to be iustified before God by the obseruation of Moses law , sauing onely that the Councell hath cautelously and correctedly expressed this , vnder the name of the letter of Moses law , Chapt. 1. as here , vnder the name of the doctrine of the law , lest ( as the History of the Trent-Councell hath well obserued ) if it had passed ( as at the first draught ) in these words , per legem Mosis , by Moses law ; then exception might haue beene taken in the behalfe of Circumcision , to which some ascribing remission of sinnes , this Canon or that Decree might haue been a preiudice to their opinion . Thus all parties , euen the contrary factions of that Councell , were well satisfied , while one side conceiued the Decree made expresly for them ; and the other side , that it made not against them . The Decrees being not vnlike an artificiall indented picturetable , which to him that lookes full vpon it , presents one kinde of forme or face ; to him that stands on the one side , another forme ; and to him on the other side , a third . Or like a plaine picture , which hanging on the wall , although the posture of the face be set one way , yet it seemes to cast equall aspect vpon euery one in the roome . Thus is verified that of Guido Clemens , Priest and Cardinall of St. Potentiana , who saith , that in the Church of Rome there is quaedam radix duplicitatis , simplicitati columbae contraria ; a certaine roote of doublenesse , which is contrary to the doues simplicitie . To conclude this point of Popish preparation ; it is so farre from fitting and disposing a man to receiue the grace of iustification ( grace of iustification being rightly vnderstood ) as it is a maine impediment and stumbling blocke in the way vnto it . For where●● this preparation of theirs aduanceth mans free-will , and other naturall powers to the attainment of grace ; what doth this else but puffe a man vp with a conceit of himselfe , that he is in a better state than indeed he is , as hauing something ●ft in him , which being helped by some motion of common ●r I wot not what ) grace , is able to leade him to the full pos●●ssion of grace , and so of glory ? Gregory faith well , Hee that ●owes not his disease , how doth he seek to the Physitian ? for the greater the fault is , being the sooner acknowledged , it is the more speedily ●●ended ; but the lesser sinne , while it is deemed to be as it were none 〈◊〉 all , is so much the worse , and more securely kept in vro . If Saint ●●ul , speaking in the person of a regenerate man , as exercised ●●th the combate betweene the flesh and the spirit a , com●●aines , that in him , that is , in his flesh dwels no good thing : ●●en what good thing can there be in any vnregenerate man ●o dispose him to any grace , whose b imaginations of his heart ●●e onely euill continually ? They are euill , and onely euill ; and that continually onely euill . If corrupt Nature haue yet any thing left ●o brag off , if any free-will to this grace whereof we speake ; ●● here is that conuicting power of the Law , that makes sinne out of measure sinfull ? That casts a man downe in the sense of his misery , causing him to cry out , c Wretched man that I am , ●●o shall deliuer me from this bodie of death ? How shall a man come to Christ , wearie and laden , that he may be refreshed ? How comes the vngodly to be iustified , if hee bring any meritto dispose him thereunto ? How shall the Law then be our Schoolmaster to bring vs to Christ , who came not to call the righteous , but sinners to repentance ? Wee need none other testimony to con●ince this Pontifician puffe-doctrine of preparatory workes , to bee at the least Cousin germaine to that of the Pelagians , than the Councell of Trent it selfe . The Pelagians held , that some men vsing the reason of their owne will , haue or doe liue in this world without any sinne . To this agreeth that Canon of Trent , If any shall say , that all workes done before iustification , howsoeuer they bee done , are truely sinnes , and deserue the hatred of God ; let him be accursed . Compare now the Pelagian and Pontifician doctrine together , and one egge is not liker another . a All workes done before iustification are not truely sinnes , say the Trent-Fathers ; therefore the workes of the Pelagian heretickes done before , or without iustification , whatsoeuer , or howsoeuer done , are no sinnes , as they taught . Shall St. Austine be vmpire in this case ? b Pelagianorum sententia est , sine vllo peccato , aliquos homines iam ratione propriae voluntatis vtentes , in hoc saeculo vixisse vel viuere . Optandum est vt fiat , conandum est vt fiat , supplicandum est vt fiat , non tamen quasi factum fuerit , confidendum est . Qui seipsum talem putat , ipse se decipit , & veritas in eo non est ; non ob aliud , nisi quia falsum putat . It is the opinion of the Pelagians , that some men by vsing the reason of their owne will , haue , and doe liue in this world without sinne . It were to be wished so , it were to be laboured for , it is to be prayed for , yet not to be beleeued , as if it were so . He that thinkes himselfe such a one , deceiueth himselfe , and the truth is not in him ; for no other cause , but because he deemeth falsely . And in another place hee saith , Si Gentilis ( inquis ) nudum operuit , nunquid quia non est ex fide , peccatum est ? Prorsus in quantum non est ex fide , peccatum est ; non quia per seipsum factum , quod est nudum operire , peccatum est : sed in tali opere non in Domino gloriari , solus impius negat esse peccatum . Nam quamuis bona , malè tamen facit ; ideo negare non potes eum peccare , qui malè quodlibet facit . Fructus bonos non facit arbor mala : An dicis hominem infidelem arborem bonam ? If a Heathen ( saist thou ) shall couer the naked , is it therefore a sin , because it is not of faith ? Certainly , in as much as it is not of faith , it is sinne ; not in regard of the worke it selfe , which is to clothe the naked , is it a sin : but in such a worke , not to glory in the Lord , only the wicked man denieth this to be a sin : For although he doth good , yet he doth it ill ; therefore thou canst not deny that he sinneth , that doth any thing ill . An euill tree doth not beare good fruit : Doest thou call an vnfaithfull man a good tree ? Note here , St. Augustine condemnes all workes for sinnes , that are not done in the state of grace , but in the state of nature and infidelity . Therefore St. Augustine is anathematized of the Church of Rome , for saying that all workes done before iustification , are indeede sinns . But whereas the Pontificians may obiect , that St. Augustine condemnes onely such workes , as are done without faith , and not those Pontifician workes of preparation , wherof faith ( as they affirme ) is the roote : I answer , St. Augustine speaketh honestly , without equiuocation : for hauing to do with the Pelagians , those enemies of the grace of God , hee opposeth the state of grace against the state of nature : shewing that whatsoeuer a man doth in the state of nature before he be in the state of grace , it is sin : stiling euen the best workes of these heathen moralists , but splendida peccata , glittering sinnes . Now whatsoeuer is done before iustification , is done in the state of nature , & consequently it is sinne , in St. Augustines sense , because it is the bad fruit of a bad tree . As for that first grace , whereby the Papists teach a man is stirred vp to prepare himselfe for iustification , it doth not set a man , ipso facto , in the state of grace , hee is for all that faith of his , a meere naturall man still . And therefore that faith , which they speake of , going before iustification , is not freed from the imputation of sin , whereas that sauing faith , whereof St. Augustine speaketh , is that which doth actually not dispose vnto , but possesse a man of , the state of grace , which is the verie state of iustification , as we shall see in the due place hereafter . Therefore Popish preparation vnto iustification , is nothing else but meere Pelagianisme : both Pelagians and Pontificians ioyntly holding , that all workes done without , or before iustification , are no sins . CHAP. III. The Catholicke faith touching preparation to iustification . THe Romish faith concerning such preparatorie workes to iustification , the Catholicke faith of Christs Church doth renounce and disclaime , as hereticall and antichristian , for these reasons . First , because the holy Scriptures teach no such thing , but the cleane contrarie . The Scriptures teach no merit of Congruitie : they teach not , that free will being stirred vp , and helped by I wot not what first grace , a man is thereby disposed to receiue iustification ; but the flat contrary : Ioh. 1. 12. As many as receiue Christ , and such are they as beleeue in him ▪ are made the Sonnes of God. But doth not this grace come by some disposition in mans nature , as by his free will assisted , and so cooperating with the grace of God ▪ for the attaining of iustification ? No such thing . For verse 13 Christ teacheth that those Sonnes of God are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God. Where note a direct opposition betweene Gods grace , and mans will in the worke of Regeneration , or Iustification ; mans will being by a negatiue , vtterly excluded from any copartnership with God : Not of the will of man , but of God. So Titus 3. 5. Not by workes of righteousnesse which we haue done , but according to his mercie he saued vs , &c. Where all humane workes going before Iustification , all merits of congruitie , are excluded from disposing a man to receiue iustification : for not by the workes of righteousnesse which wee haue done , but according to his mercie , hee saueth vs. And Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . Note , God iustifieth the vngodly , therefore not the righteous , not the meritorious by Congruitie ; vnlesse vngodlinesse and sinne can merit iustification at Gods hand : as St. Augustine said of Adams sinne , Foelix culpa , qu● talem meruit Redemptorem , It was a happie sinne , that merited such a Redeemer . Whereas , besides some places of Scripture , which they peruert to their purpose , they obiect the examples of the Eunuch , Acts 8. and of Cornelius , Acts 10. by which they would proue their workes of Congruitie , as Vega alledgeth them . Vega may remember what he said in another place before , where hee produceth St. Augustines authoritie , to proue that these two were true beleeuers , before the Apostles came and preached vnto them : which also Vega himselfe subscribeth vnto , confessing that these two had grace and faith before ; sauing onely the difference is in the acception of grace and faith : wherein the Pontifician egregiously equiuocateth , the true nature whereof wee shall hereafter discouer . But say , that neither the Eunuch nor Cornelius , before they were instructed by the Apostles , had the grace of iustification : doth it therefore follow , that those workes of theirs did by Congruity merit iustification at Gods hands ? or that they were thereby prepared to iustification ? Why did not then Esau's teares merit the blessing ex congruo ? or why did not Ahab's repentance merit by Congruity , not onely a repriuall of punishment , but an absolute pardon of his sinne ? for they did quantum in se fuit , as much as in them lay : Or else , according to Romes doctrine , God must be vniust , or at least wanting in his natiue goodnesse . For further cleering of this point , come we to the ancient Fathers , to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne . This Vega himselfe is forced to confesse , where making this obiection ; Why did the Fathers ( saith hee ) no where vse this distinction of merit of Congruity and Condignity ? to which he answereth ; If all things , which neuer were in vse among the Fathers , are to be condemned , we shall be forced to condemne many things which all * Catholickes now receiue . And the Philosopher should haue said in vaine , Scientias fieri per additamenta , that Sciences are brought to passe by addition . But he addeth , Neither are we to grant , that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers . They acknowledged the things , although they vsed not the termes ( saith Vega ) se●ing they diuersly vsed the word of Merit , as either strictly or largely ; whereof we shall speake more largely hereafter . In the meane time , let vs see what workes of preparation the ancient Fathers taught or inioyned , as necessarie to dispose a man to iustification by way of merit , taken in the largest sense , as Vega at least would haue it . But before we come to set downe the ancient doctrine of the Church concerning this point , I must premonish the Reader , seriously to note this one thing in the Fathers , That when they speake of grace and faith , whereby a man is iustified , they meane nothing else but sauing grace , and iustifying faith , not now preparing a man vnto , but actually placing and possessing him in the state of iustification and saluation . They meane nothing lesse , than any such first grace , preparatory , and euen common to wicked men , which neuer come to partake of the second grace , as the Romanists doe teach . The Fathers admit of no such meane betweene sauing grace and faith , and betweene sauing faith and iustification ; betweene any first & second grace , as differing in kinde , but vnderstand one sauing effectuall grace . Indeede St. Augustine speaketh of a first and second grace ; but by the first he meaneth that of iustification , by the second that of sanctification : differing no more , but as the roote and the branch , the tree and the fruit : Or St. Augustine acknowledgeth no other first grace , but that which is giuen to the elect in this life , saying , Coronat in nobis Deus dona misericordiae suae ; sed si in ea gratia , quam primam accepimus , perseueranter ambulemus . God crowneth the gifts of his mercie in vs ; but if in that first grace , which we haue receiued , we walke with perseuerance . Ambrose saith , He that dare preach that the grace of God is giuen according to mens merits , preacheth against the Catholike faith . Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes , nor doth he meane any other grace , but that of iustification . All the preparation this holy man alloweth , is , where he saith , Duce Deo , venitur ad Deum ; by God leading vs , we come vnto God. And St. Chrysostome : So soone as a man beleeues , hee is iustified . And St. Augustine : Praedestinatio est praeparatio gratiae ; Predestination is the preparation to grace , to wit , of iustification . And further , he explaines himselfe thus : Inter gratiam & praedestinationem , &c. Betweene grace and predestination this is the onely difference , that predestination is the preparation of grace , and grace is the gift or donation of predestination : Or as a little after , Grace is the effect of predestination . But will the Pontifician say , Mans free-will is not for all this excluded from being an ingredient , at least in preparation ? Augustine in the same place shuts free-will quite out of doores , yea from setting one foot vpon the threshold , or entry , to iustification . Ideo ex fide vt secundum gratiam firma sit promissio omni semini : non de nostrae voluntatis potestate , sed de sua praedestinatione promisit . Promisit enim , quod ipse facturus erat , non quod homines ; quia etsi faciant homines bona quae pertinent ad colendum Deum , ipsa facit , vt illi faciant , quae praecipit : non illi faciunt , vt ipse faciat quod promisit . Alioquin vt Dei promissa compleantur , non in Dei , sed in hominum est potestate , & quod à Domino promissum est , ab ipsis redditur Abrahae . Non autem sic credidit Abraham , sed credidit dans gloriam Deo , quoniam quae promisit , potens etiam & facere ; non ait , praedicere ; non ait , praescire : nam & aliena facta potest praedicere , atque praescire ; sed ait , potens etiam & facere : ac per hoc , facta non aliena , sed sua . That is : It is therefore of faith , that according to grace the promise might be sure to all the seede : he promised not out of any respect to the power of our will , but of his predestination . For he promised , not that which men , but which himselfe was about to doe ; because though men doe those good things , which belong to Gods worship , hee causeth them to doe those things , which hee hath commanded : they doe not cause him to doe that which hee promised . Else that the promises of God should bee performed , it is not in the power of God , but of men ; and that which the Lord hath promised , is by them performed to Abraham . But Abraham did not so beleeue God , but hee beleeued giuing glory to God , because what he had promised , he was able also to doe ; he saith not , to fore-tell ; he saith not , to fore-know : for hee is able to fore-tell , and fore-know other mens workes ; but hee saith , hee is able to doe : meaning hereby , not others workes , but his owne . So this holy man. For otherwise , saith he , a little after : Per hoc , vt promissa suae Deus possit implere , non etiam in Dei , sed in hominis potestate : hereby it should come to passe , that it rested not in Gods power to bee able to fulfill his promises , but in mans power . St. Augustine therefore admits of no mixture of mans free-will concurring with Gods grace , in preparing him to receiue the promise of God touching iustification , as being built vpon the eternall decree of Gods predestation , as an effect springing from the cause . And ( Epist. 107. Vital . ) The will is prepared of the Lord , saith he . How ? Quia praeuenit hominis voluntatem bonam , nec eam cuiusquam inuenit in corde , sed facit : For God preuents the good will of man , nor doth hee finde this good will in anie mans heart , but makes it so . And the same Father in his exposition of the Epistle to the Galathians vpon these words , Induerunt Christum , They haue put on Christ : saith thus , Filii fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nune indumentum vocat . Vt Christum induti sint , qui in eum crediderunt : They are made sonnes by the participation of wisedome , which is prepared and performed by faith in the Mediator ; which grace of faith , he now calleth aputting on . So that they haue Christ put on them , which haue beleeued in him . Faith then so prepares , as it also performes the worke of iustification : whereas Popish faith may , as they say , prepare , and yet faile to performe . And writing to Simplicianus , he comes directly to the point : Quaeritur , vtrum vel fides mereatur hominis iustificationem , an verò nec fidei merita praecedant misericordiam Dei , sed & fides ipsa inter dona gratiae numeretur : Misericors Deus vocat , nullis hoc vel fidei meritis largiens , quia merita fidei sequuntur vocationem potius , quam praecedunt , It is demanded , whether faith doe merit mans iustification , or else neither the merits of faith do go before the mercie of God , but euen faith it selfe is reckoned among the gifts of grace : The mercifull God calleth , bestowing this grace , no not vpon any merits of faith , because the merits of faith rather follow vocation , than goe before it . And againe in another place , Ante fidem non debentur homini nisi mala pro malis ; retribuit autem Deus indebitam gratiam , bona pro malis : Before faith nothing is due to a man but euill for euill ; but God doth reward a man with vndeserued grace , to wit , good for euill . Where hee speakes of sauing faith iustifying , not of common faith preparing . And in his one hundred and fifth Epistle to Sixtus his fellow Priest , Restat vt gratuitum Dei donum esse fateamur , si gratiam veram , id est , sine meritis , cogitamus : Wee are to confesse that to bee a free gift of God , if we consider the true grace , that is , without merits . Now the true grace , is that whereby a man is iustified and saued : but this grace is a free gift without merits : therefore no merits goe before the grace of iustification . And Bernard sweetely , Non est , quò gratia intret , vbi iam meritum occupauit . Et , deest grati● , quicquid meritis deputas : Grace hath not where to enter , where merit hath already taken vp the roome . And , you detract from grace , whatsoeueryou attribute to merits . And againe , Ergo iam plena confessio gratiae ipsius gratiae plenitudinem ●ignat in anima confitentis : Now then a plenary acknowledgement of grace , is a signe of the fulnesse of grace it selfe in the soule of him that thus confesseth it . And thus consequently out of the Fathers wee conclude , as the Catholicke doctrine of the Church in those primitiue times , That there is in man no worke of preparation , whereby to merit by congruitie the grace of iustification , which is the freegift of God , without our merits . And St. Augustine plainely discouers vnto vs the puddle whence this doctrine of merit of congruitie first issued : namely from Pelagius , Qui eos remunerandos dicit , qui bene vtuntur libero arbitrio , & ideo mereri Domini gratiam , debitum eius reddifatetur : who saith , they are to bee rewarded , which vse well their free will , and thereby merit the grace of God , which he confesseth to be rendred as due to their free will. This accordeth with Romish Schoole diuinitie , teaching , That homini operanti secundum suam virtutem , videtur congruum , vt Deus recompenset secundum excellentiam suae virtutis : To a man working according to his naturall power and vertue , it seemeth meet , that God render a recompence according to the excellencie of his vertue . Therefore the Catholicke Church of Christ , whereof the Church of England is a member , reiecteth this Pontifician preparation to iustification , as a doctrine repugnant to the holy Scriptures , and to the Writings of the Catholicke Doctors and Fathers in the Primitiue Church . This doctrine of Rome tending also ( howsoeuer they would dissemblingly disclaime it in words ) to a flat derogation from the glorie of Gods grace , while it would make man an equall sharer with God in the atchieuement of so great a worke : for though they seeme to ascribe the glory to God , because ( say they ) he stirreth vp the will , whereby it beginneth to prepare and dispose it selfe to grace ; yet this is nothing else but a mocking of God. As deuout Bernard , speaking of this diuine stirring vp of free will , saith , Nefas est Deo quod minus , nobis quod excellentius sit , attribuere , It is iniquitie to attribute to God that which is lesse , and to our selues that which is the more excellent . Now to stirre vp , what is it else , but as it were to awaken one from sleepe ? The will is asleepe , and God must awaken it , before it can do any thing that is good : and being thus awakened , it sets it selfe a working . As Sampson awakened by Dalilah , shewed his great strength ; the glorie of which action , is it to be ascribed to Dalilah for awakening and stirring him vp , or to Sampson , who being asleep , wanted nothing but stirring vp , to giue him occasion to exercise his strength ? Mans will therefore beeing but stirred vp of God , and Sampson-like doing workes of wonder , euen aboue humane strength , and naturall force , as to prepare and dispose it selfe for that great worke of iustification , how shall it not bee honoured much aboue God , by how much mans worke herein is greater than Gods worke ? The Church of Rome is very nice and strait laced , in setting out the manner of Gods mouing of mans will in the first grace , as they call it : as fearing lest more glorie might bee giuen to God , than to man ; for they ascribe no more to God , but a certaine stirring vp , and helping of the will , whereby it should freely dispose it selfe to iustification . Whereas Bernard speakes home , and like a downe-right honest man in this point , Facit Deus voluntarios , quatenus dum de mala , mutat voluntatem in bonam : God makes men willing , whole of euill he changeth the will into good . So it is one thing to stirre vp , and helpe ; another , to change the nature of a thing from euill to good . St. Ambrose : Voluntas nihil habet in suis viribus , nisi periculi facilitatem : The will hath no power at all , but a propension to perill , And St. Chrysostome , Omnes homines antequam pecc●mus , liberum quidem habemus arbitrium , si volumus sequi voluntatem Diaboli , an non . Quod si semel peccantes obligauerimus nos operibus eius , iam nostra virtute ●uadere non possumus . Sed sicut Nauis , fracto gubernaculo , illuc ducitur , vbi tempestas voluerit : sic & homo diuinae gratiae auxilio perdito per peccatum , agit , quod non vult ipse , sed quod Diabolus vult ; & nisi Deus valida manu misericordiae soluerit eum , vsque ad mortem in peccatorum suorum vinculis permanebit : All men ( saith he ) before sinne , haue free will , to follow the Diuels will , or not . When once by sinne wee haue captiuated our selues to his workes , wee cannot now by our owne power free our selues . But as a Ship , the Rudder being broken , is carried whither the tempest will ● so 〈…〉 ●●uing by sinne lost the helpe of diuine grace , doth not that wh●●● himselfe willeth , but which the Diuell willeth ; 〈…〉 God with a strong hand of mercie loose him , hee shall abide in the bonds of his sinnes euen vnto death . So then this strong hand is more than a bare stirring vp . St. Augustine here seemeth to allude to that in the Gospell : where our Sauiour resembleth the state of sinfull man to a house , kept and possessed by a strong man , when the will is wholly capituated by Sathan , and cannot befreed , but by the power of Christ , a stronger than that strong man. But the Councell of Trent wants the ingenuitie to acknowledge the mightie power of God in freeing mans captiue-wil from the tyrannie of the strong Diuell . Also St. Chrysostome in the prosecution of that his former Treatise , compareth mans will before sinne , to wit , in the state of innocencie , to a free-people or state , in whose power and election it is to chuse what King they wil ; but hauing once elected such a one for their King , it is not now in their power , vpon any dislike to depose him againe , although he tyrannize ouer them neuer so much : none can free them from this grieuous bondage , but only God. So , it being once in the power of mans will , in the free state of innocencie , to choose a King , God or the Diuell ; hauing once by the consent of sinne made choyce of the Prince of darkenesse , who tyrant-like ruleth in the children of disobedience , taking them captiue at his will ; it appertaines only to the mightie power , and infinite goodnesse of God to set free these miserable Captiues out of that Tyrants more than Egyptian bondage . A worke no lesse , if not infinitely more , miraculous , than the deliuerance of those Israelites through the middest of that Red Sea : Howsoeuer the Trent Fathers mince the matter , and obscure the power of Gods mighty worke in mans conuersion , parting the glorie of it betweene mans nature , and Gods grace , as wee haue heard : Like the Whoore that would haue the child diuided , between her selfe , and the true Mother . But that the glorie of Gods powerfull grace in mans conuersion may not lye thus smoothered vnder the dampe of earthy and deepe hypocrisie , let vs see a little what this free-will of man is in the state of corruption . Vega highly commends that saying of Richardus , as we noted before ; Doctè Richardus ( inquit ) Cum audis liberum arbitrium esse capt●●um , nihil aliud intellige , quam infirmum , & natiuae virtutis potestate priuatum : Learnedly said Richardus , saith he : When thou ●e arest that free-will is a captiue , vnderstand it no otherwise , than that it is weak , & depriued of the vertue of its natiue power . I wote well these Pontifician spirits would gladly bring mans free-will into credit , by filing and smoothing that rougher language , which the Fathers haue left vpon it . And I dare be bold herein to gratifie the Trent-Councell : Let free-will in mans corrupt heart be , not captiue , but only weake , not dead , but depriued onely of its primitiue and natiue vertue ; nay let it be aduanced to as high a pitch of perfection , as possible a sinnefull man can reach vnto ; I enuie it not . But at the best , when all is done , is it euer the neerer to grace or iustification ? If nature haue any faculty at all this way , surely it is to be found in those men that most excell in the gifts of nature , as in the Philosophers , the learned , the disputers of the world . Wherefore then doe not these receiue the Gospell with all readinesse and freedome of will ? Nay , are they not rather the further off from Christ , by how much nature seemes more excellent and perfect in them ? Saint Paul makes a challenge ( 1. Cor. 1. 20. ) Where is the wise ? Where is the Scribe ? Where is the disputer of this world ? Hath not God made the wisedome of this world foolishnesse ? and vers . 21. he concludeth flatly , that seeing the world by wisedome know not God in the wisedome of God , it pleased God by the foolishnesse of preaching to saue them that beleeue . And vers . 26. Not many wise men after the flesh are called , &c. And our Sauiour ( Mat. 11. 25. ) I thanke thee O Father , Lord of heauen and earth , that thou hast hid these things from the wise , and men of vnderstanding , and hast reuealed them vnto babes . And therefore hence we may conclude , That the more our nature presumeth of its owne perfection , any way in disposing it selfe to grace , the more blinde it is , and further off from grace ; though the Councell of Trent accurseth those that shall condemne natures disposing of it selfe to grace , Can. 7. Nay , bring me an Angell in his pure naturals , innocent as Adam in his first creation , his will most free , vntainted , vncaptiued ▪ yet what relation is there betweene him and the 〈…〉 ●ate ? This is a high and hidden mysterie , which neither Adam in his purest naturals , no nor Angell , but by speciall reuelation ( Ephes. 3. 10. ) could by their naturall knowledge attaine vnto . As the Lord said to Peter , Flesh and bloud hath not reuealed this vnto thee . What free-will then can there be in vs by nature towards that thing , which our naturall vnderstanding is altogether ignorant of ? The naturall man receiueth not the things of the Spirit of God , for they are foolishnesse vnto him , neither can hee know them , because they are spiritually discerned . Now that which the vnderstanding apprehends not , the will desires not : Ignoti nulla cupido . Thomas Aquinas saith well and truly : Hoc est ex institutione diuinae prouidentiae , vt nihil agat vitra suam virtutem . Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae , quia etiam excedit cognitionem & desiderium eius , secundum illud . 1. Cor. 2. 9. Oculus non vidit , &c. This is of the appointment of Gods prouidence , that nothing should worke beyond its proper vertue . But eternall life is a certaine good , exceeding the proportion of created nature , because it also exceedeth the knowledge and desire of it . according to that , 1. Cor. 2. 9. Eye hath not seene , nor eare heard , neither haue entred into the heart of man , the things which God hath prepared for them that loue him ; for God hath reuealed them vnto vs by his spirit , &c. And so Thomas concludeth , that not euen Adam in his perfection could merit eternall life , without a supernaturall grace . And the same Aquinas ; Ea quae sunt fidei , excedunt rationem humanam : those things which are of faith , exceede humane reason . And a little after : Homo assentiendo his , quae sunt fidei , eleuatur supra naturam suam , &c. A man by assenting to those things which are of faith , is eleuated aboue his nature : & therefore it is necessary that faith be infused into him by a supernaturall gift of God. Yea , say the Pontificians , We ascribe the first motion of free-will to the worke of a preuenting grace . But by their owne confession , this work of grace is no other , but to moue & stirre vp , & as it were , to awaken the will. Indeede , if the Trent-Fathers would not hypocritically halt in this point , but speake ingenuously and plainly , and say , That God by his spirit , through the preaching of the word , doth illuminate the blinde vnderstanding of the naturall man ( as he did the heart of Lydia ) to see the mysterie of Christ , and so the will is inflamed to desire , and long after saluation : then wee , and all Catholicke beleeuers , would in this point giue them the right hand of fellowship . This is indeede the right and true preparation vnto the grace of iustification , if not rather the true grace it selfe already begun in our hearts . For this is life eternall , that they know thee , to bee the onely true God , and whom thou hast sent , Christ Iesus . And as the Prophet Esay speaketh . By his knowledge , shall my righteous seruant iustifie manie ; for he shall beare their iniquities : which implyeth , that holy knowledge and illumination is the first worke of grace and iustification , knowledge there being taken for sauing faith ; faith being that to the soule , which the eye is to the bodie : as the Lord applyeth it , Iohn 3. 14. 15. Or if these Romane-Catholicke Doctors would but vse the same language , that the ancient Fathers of the Church haue vsed concerning free-will , they should herein shew themselues honest men . Saint Augustine confesseth plainly , that man by abusing his free-will , hath lost both himselfe and it . And by this reckoning , more is required than a bare mouing , helping , or stirring vp of the will , as if it were onely lame , when it is quite lost . That therefore in the Prophet must here take place : I will take from them their stoni● heart , and giue them a heart of flesh . The heart in mans conuersion must be new made and moulded againe . But they will obiect , that free-will by mans fall is not altogether lost , according to that of St. Augustine : Peccato Adae lib●●um arbitrium de hominum natura perisse non dicimus ; Wee doe not say , saith hee , that by the sinne of Adam mans nature is depriued of free-will , or that free-will is perished . But note what St. Augustine there addeth ; Sed ad peccandum valere in hominibus , subditis Diabolo : ad bene autem pieque viuendum non valere , nisi ipsa volunt as hominis Dei gratia fuerit liberata , & ad omne ●onum actionis , sermonis , cogitationis adiuta : But wee say ( saith he ) that free-will in men subiect to Satan , preuaileth to the committing of sinne : but to good and godly liuing it is of no 〈…〉 lesse mans will be freed by Gods grace , and assisted vnto euery 〈…〉 worke , and word , and thought . And in his book de grati● 〈…〉 arbitrio , ca. 17. he saith : He worketh first that we may will , who when we do wil doth perfect vs by cooperating : that therfore we may wil , he works without vs ; but whē we are willing , & seruile , that we may perform , he cooperates with vs. And c. 16. vpon Phil. 2. Deus est qui operatur in vobis , &c. Certum est nos facere , cum facimus , sed ille facit vt faciamus , praebendo vires efficacissimas voluntati . And Epist. 107 to Vitalis Carthaginen . vpon that of the Apostle , Phil. 2. God worketh in vs , euen to will : he saith ; Vera Dei gratia praevenit hominis voluntatem bonam , nec eam cuiusquam inuenit in corde , sed facit : The true grace of God preuenteth mans good will , neither findes he it in any mans heart , but makes it good . Whereupon , in his second booke against Iulian the Pelagian , hee calleth it , Seruum arbitrium ; saying : Hic vnltis hominem perfici , atque vtinam Dei dono , & non libero , vel potius seruo propriae voluntatis arbitrio ; You would haue a man perfected , and I would it were by the gift of God , and not by the free , or rather seruile arbitrement of his owne will. Thus according to St. Augustine , mans liberum arbitrium is by Adams fall , turned into seruum arbitrium , seruing onely to sinne ; and to turne it to good , it must not onely bee moued , stirred , or helped , but freed by Gods grace : which is a worke of power , in disarming the strong man. And what this grace is , hath beene shewed afore , to wit , Gods sauing grace ; The true grace of God , saith Augustine , not a common grace . Deuout Bernard vnderstands by free-will , a meere will in man without respect to the obiect , good or euill , Velle inest nobis ex libero arbitrio , non etiam posse quod volumus . Non dico , velle bonum , aut velle maelum : sed tantum velle ; To will is in vs proceeding from free-will , but not to performe what we will. I say not , to will good , or to will euill , but onely to will. And againe ; Corruit homo de posse non peccare , in non posse non peccare , amissa ex toto complaciti libertate : Man fell from a possibility not to sinne , to an impossibility of not sinning , hauing altogether ●ost the liberty of delight . Per propriam quippe voluntatem seruus peccati factus , meritò perdidit libertatem consilij : for by his owne proper will being made the seruant of sinne , hee hath deseruedly lost the liberty of his election or counsell . Now how shall all this be repaired againe ? The same Bernard resolueth it : Velle homini vt esset , creans gratia fecit ; vt proficiat , saluans gratia facit : vt deficiat , ipsum se deijcit : That man should haue a will , is from creating grace ; that this will should profit , is from sauing grace : that it should decay , is of its owne voluntary defection . It is therefore a worke , not of common grace , as they vnderstand by the first grace , whereby they say the will is moued : but of effectuall sauing grace , to restore the will of man , and fit it for Christ. Habet igitur homo necessariam Dei virtutem , & Dei sapientiam Christum , qui ex eo quod sapientia est , verum ei sapere re-infundat , in restaurationem liberi consilij : & ex eo quod virtus est , plenum posse restituat in reparationem liberi complaciti ; Man therefore hath the necessarie vertue of God , and wisedome of God , which is Christ , who as hee is wisedome , doth re-infuse wisedome to know the truth , to the restauration of the freedome of election ; and as he is vertue , doth restore a full power to the reparation of the freedome of delight and happinesse : which ( saith he ) is begun here in grace , and consummate hereafter in glory . And again concerning free-will , he saith ; Nemo putet ideo dictum liberum arbitrium , quod aequa inter bonum aut malum potestate aut facultate versetur , cum cadere per se quidem potuerit , non autem resurgere , nisi per Domini spiritum . Ergo si à Domini spiritu , iam non à libero arbitrio . Let no man thinke , that free-will is therefore so called , as hauing an equall and indifferent power or faculty betweene good and euill , seeing it could fall by it selfe , but not rise againe but by the spirit of the Lord. And if it bee by the spirit of the Lord , it is not now of free-will . And St. Augustine tells vs plainly what that grace is , whereby the will is freed ; to wit : Gratia Dei per Iesum Christum Dominum nostrum , in qua nos sua , non nostra iustitia instos facit , &c. That grace , whereby the will is freed , is the grace of God by Iesus Christ our Lord , wherein hee maketh vs iust by his owne , not by our righteousnesse , &c. But , saith the carnall minde , If man haue not free-will to accept grace offered , what cause hath God to complaine , or to condemne man for that , which is not in his power to performe ? I might answer with the Apostle ; O vaine man , who art thou that repliest against God ? But I answer againe , Though man haue no will of himselfe to receiue grace offered ; yet he hath a will to reiect grace offered , for which he is 〈◊〉 condemned . So that mans corrupt will is sufficient to conuict him , though no way able to conuert him , after that manner which Pontificians teach . And thus God needeth not mans carnall wit , to pleade for the equity of his iustice ; sith God doth not simply condemne men for that , which by nature they are inuincibly vnable to performe , as by the vertue of free-will to receiue grace offered ; but for that , which is in their power and will to doe : namely , when they not only not willingly receiue , but wilfully and contemptuously reiect and put from them , the grace of God offered them in the Gospel . And iustly doe all such obiecters come within the compasse of Iobs censure , Iob 13. 7. Will yee speake wickedly for God , and talke deceitfully for him ? &c. As Saint Hierome ; Concede Deo potentiam sui , nequaquam te indiget defensore : Let God be Master of himselfe , he needes not thee to pleade for him . Now by the former testimonies , as by a cloud of witnesses , the Church of Rome is sufficiently conuicted of grosse absurditie , and of grieuous impiety in her doctrine of preparation to iustification : wherein her Gordian knot of manifold errours ( while the Romish Harlot would haue the liuing childe diuided betweene her and the true Mother , Gods grace ) is cut asunder , and dissolued by the sharpe sword of Salomons wisedome . First , because the worke of preparation , is rather the worke of iustification it selfe , and that so soone as the vnderstanding is inlightened , and the will inflamed to apprehend Christ by faith . Secondly , because that grace of God , whereby the will of man is prepared to iustification ( as they say ) is no common grace , receiued as well by the reprobate , as the elect : but the sauing and iustifying grace of God , which whosoeuer receiueth , is more truly said to bee already actually iustified , than disposed and prepared thereunto . Thirdly , because the work of Gods grace in mouing the vnderstanding , and the will to ●mbrace Christ , is no weake and common worke , but a worke of power , in loosing the workes of the Diuell , that strong man. Fourthly , because mans will doth not cooperate with Gods grace , as a co-agent and fellow-worker , in the first act of mans conuersion ; but Gods grace is the Agent , and mans will is the Patient ; that effectually calleth , and wee effectuously come ; that strongly drawes vs , and we , by the vertue thereof , sweetly , not compulsarily , freely , not frowardly , and not now passiuely , but actiuely , do runne after Christ : as St. Augustine saith , The will to beleeue , God worketh in man , and in all his mercie preuenteth vs. And againe , If we be drawn to Christ , then we beleeue vnwillingly . But none can beleeue , vnlesse he be willing : for he is drawne to Christ , to whom it is giuen to beleeue in Christ. He is the mightie Agent in conuerting vs : and wee thereby become meeke Patients in being conuerted . Turne thou me , saith chastised Ephraim , and I shall bee turned : Thou art the Lord my God. Surely after that I was turned , I repented , and after that I was instructed , I smote vpon my thigh , &c. And it is a thing not vnworthy the obseruation , that euen in their vulgar Latine Translation ( which they preferre before all others , yea before the originals themselues ) wheresoeuer any is exhorted to conuersion to God , the Verbe is alwaies put in the passiue signification , as Conuertere , or Conuertimini , Be thou Conuerted , or be ye Conuerted : and neuer in the actiue , Conuerte te , or Conuertite vos , Conuert thou , or Conuert you your selues : which might sufficiently conuince all Pontificians , that the worke of our conuersion , is not a matter of cooperation , shared betweene mans will and Gods grace , but passiue in vs , and actiue in God. Hee conuerteth by his grace , and wee are thereby willingly conuerted . Contrary to the Trent Doctrine , saying , That a man is disposed by grace to conuert himselfe . Fiftly , because the whole glorie of our conuersion to Christ , is to bee ascribed to Gods grace alone , not as the Trent Fathers professe in a few Hypocriticall words , while they deny it in the maine dint of their doctrine : but in sinceritie and truth , without equiuocation of any merit of congruitie in vs , preparing and disposing vs to be capable of iustification . Finally , because they ranke faith among those other workes of preparation , as if it had no other hand in the worke of iustification , but onely as a disposing cause . So as a man may haue faith before he come to be iustified , yea and such a faith also , as a man may haue it , and yet neuer attaine to iustification . Contrary to St. Augustine , Iustificatio ex fide incipit , Iustification beginnes at faith : as hereafter more fully . For these causes the Catholicke faith abhorreth the Romane-Catholicke-doctrine , touching their preparation to iustification . But say some ( who may claime kindred either with Pelagians or Pontificians ) although the merit of congruitie bee not admitted as an inducement to iustification , yet there are some workes required of vs , as matter of preparation to faith in Christ , which though it bee not meritorious , yet it is acceptable to God. For example , Repentance is a worke necessarily proceeding , and so preparing a man to faith in Christ : which Repentance being in vs , before faith in Christ , it is notwithstanding acceptable to God. Indeede I deny not but the Pontifician forge can affoord vs such scoria enough . But what Repentance is this ? A true Repentance , say they . It had neede , if it bee acceptable to God. Wherein consists it ? It is ( say they ) a sorrow for sinne past , and a purpose of amendment for the time to come . But is this sufficient to true Repentance ? Yes ( say they ) Ahab , and the Nineuites repented : and was not their Repentance true , sith God accepted it , and thereupon reuoked , or at least reiourned the sentence denounced ? Indeede Ahabs Repentance was a true hypocriticall Repentance : so the Nineuites Repentance was a true carnall Repentance , as the faith of diuels is said to be a true faith , which the Pontificians challenge for their onely true faith . Is this true faith therefore acceptable to God ? But was the Repentance of Ahab and of the Nineuites acceptable to God , because God for the present forbore to punish them ? It followes not , because God forbare them , that therefore their Repentance was acceptable to him . For how can the action bee acceptable , when the person is not ? But their persons were not acceptable to God. For Ahab was a damned Idolater , and a most wretched wicked person , who had sold himselfe to the diuell : and the Nineuites were heathenish infidels , out of Christ. But till wee be in Christ , our persons are not accepted of God : for in him only God is well pleased . And before faith in Christ , wee are not in Christ ; therefore before faith in Christ , no action of ours is acceptable to God , yea no way acceptable : not onely as these would haue it , not acceptable to saluation ( as such obiecters themselues confesse ) but not acceptable towards it , as these affirm . For while we are out of Christ , all our actions are abominable before God , much lesse acceptable to him . And so much the more abominable they bee , and so much the lesse acceptable , by how much the more wee esteeme them acceptable , or endeauour to please God by them . As God himselfe saith , Matth. 3. 17. This is my beloued Sonne , in whom I am well pleased . With whom is God well pleased in his Beloued ? The Apostle applyeth it , Ephes. 1. 6 : To the praise of the glorie of his grace , wherein hee hath made vs accepted in the Beloued . Therefore no acceptation with God , but of those that are actually in the Beloued , to wit , in his sonne Iesus Christ. Nor doe wee feare Trents Canon here , thundring out her Anathema to any that shall say , that all workes done before grace are sinnes ; or , that the more a man endeauoureth to please God , before faith in Christ , the more deepely he endangereth himselfe to Gods high displeasure : for we affirme this again and againe , That all workes done before faith in Christ , the more wee thinke therein to please God , the more damnable they be , because herein we set vp an Idoll of our handy-work , in stead of Christ , whereby to please God. Much lesse ( as some haue dared to vent , that before sauing faith in Christ , there may be , and afore begun in a mans heart ( by the meanes of preparatory graces , as repentance , and the like ) the worke of sanctification , of regeneration , of cleansing of the heart , &c. Than which doctrine , what can bee more derogatory to Christ ? And what more contrary to the Scriptures ; which say , If any man be in Christ , he is a new creature ? therefore out of Christ , no new creature ; no not inchoatiue in the least degree . For if regeneration , or sanctification , or newnesse of life , or cleansing of the heart , may be begun without Christ , what hinders , that it may not bee also perfected without Christ ? Nay , if regeneration bee but begun , then there is a childe of God at least newly conceiued , if not newly borne and brought forth . Such conception , is a false conception of winde ; not of Gods spirit , but of mans spirit : so that if such proue all abortiues and dead borne , it is no maruaile . But the sons of God we cannot be , till we be in Christ ; which is , till we beleeue in Christ : as Gal. 3. 26. Ye are all the children of God by faith in Iesus Christ : therefore before this faith in Iesus Christ , we are not the children of God , no not so much as the Embrio in the first conception . But the new creature must bee in Christ Iesus , as the Apostle saith , Gal. 6. 15. So when Christ himselfe speakes of regeneration to Nicodemus , Ioh. 3. instructing him therein how it is begun in a man , hee tels him in the continuation of his speech , that this appertaines to those that beleeue in the son of man , vers . 15. and vers . 16. For a man to be regenerate , or made the son of God by adoption , he must be in the son of God by beleeuing in him . Where Christ also opposing faith to vnbeliefe , saith ; those are condemned already , that beleeue not , hauing no part in the regeneration : therefore before faith in Christ , no regeneration at all , no cleansing , no sanctification , but all condemnation . Againe , Christ is made vnto vs sanctification , 1. Cor. 1. 30. vnto vs , in him . Of him are ye in Christ Iesus : therefore while out of Christ , no sanctification . So the adoption of children is by Iesus Christ , Ioh. 1. 5. therefore no sons , no regeneration , but in Iesus Christ. Likewise , Ioh. 15. 2. Euery branch in me that beareth not fruit , he taketh away . So vers . 4. As the branch cannot beare fruit of it selfe , except it abide in the vine : no more can ye , except ye abide in mee : For without me yee can doe nothing . Therefore while a man is out of Christ , vntill by faith he be ingrafted into Christ , the true Vine , from whom hee receiueth the liuely sappe of a new life , hee can doe nothing ; nothing that is good , nothing that is acceptable to God ; no worke of new obedience or sanctification . But some may say , Regeneration is wrought by the Spirit of God in vs ; and so may be before faith in Christ : and consequently , before we come to be actually in Christ. To which I answer : True it is , that the Holy Ghost is the immediate efficient cause of our regeneration . But how doth he worke regeneration in vs ? namely , by working in vs faith in Christ , which faith is the very immediate instrument , whereby the Holy Ghost doth regenerate , sanctifie , and cleanse vs : sith the Holy Ghost by this faith ingrafteth and vniteth vs into Christ , in whom we are regenerate , and made the sonnes of God. Now that faith is the instrument of our regeneration and sanctification , it is euident , Acts 15. 9. & 26. 18. So that the very first and prime act of Gods sanctifying spirit in vs , is to worke faith in vs ; by which faith in Christ , as by a noble instrument , the Holy Ghost vniting vs to Christ , as members to the head , doth regenerate vs , and so makes vs the adopted sons of God. And before faith in Christ , we cannot say , wee haue Gods sanctifying spirit in vs ; I say , in regard of prioritie of time : For this sanctifying spirit , in the same moment that he sanctifies vs , he workes faith in Christ in vs , by which he regenerates and sanctifies vs. But they re-ioyne by a distinction ; and say , that this repentance which prepares the way to faith , and layes the foundation of regeneration , is not acceptable to saluation : but only to fit & prepare vs thereunto , and to make vs the more capable of it . In this distinction they do much please themselues ; but they confound themselues in their distinction : For they affirme againe , that this precedent repentance of theirs , is regeneration , and sanctification , and newnesse of life inchoatiue , begun at least in part . A bold assertion . Is it regeneration begun and in part ? and being acceptable , is it not acceptable to saluation ? Is not regeneration a worke of our saluation ? And though regeneration should be begun in this repentance , in neuer so small a degree , a worke it is of our saluation , if it bee true regeneration . Logicians know , that Magis & minus non variant speciem . A man in the first conception is a man , though imperfect , and inchoatiue . But they reply again , That they do not say , this preuious repentance is acceptable to saluation of itself ▪ but as i● hath relation to faith cōming after , whereby it becomes acceptable . A pretty shift . And yet they say again , That repentance goeth before faith , not in the precedency of time , but in nature only , & in the order of causes . Now if this repētance go before faith in the order of causes , then repentance must cause faith ; & so this absurdity wil follow , That the effect must giue a form & being , at least a well being , vnto the cause ; if so be faith , the effect & consequent of repētance , as they say , make the same acceptable . But how doe they proue , that this their repentance goes before faith in Christ in nature , and in the order of causes ? They proue it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees , wherein they came behinde the very Publicans , saith ; Iohn came to you in the way of righteousnesse , and ye beleeued him not : but the Publicans and the Harlots beleeued him ; and ye when ye had seen it , repented not afterward , that ye might beleeue him . Hence they conclude , That repentance must goe before faith , as the cause of it ; alledging Christs words thus : Ye repented not , that ye might beleeue ; But leauing out him ; That ye might beleeue Him , to wit , Iohn Baptist , as it is in the text ; which implieth what kinde of faith Christ there meaneth , to wit , an assent to the truth of Iohns doctrine : The place thereby comes to bee preuerted . For , Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei , is the faith of assent : but Credere in eum , that is , in Christum , is the iustifying faith . So that by that place alledged , if repentance goeth before faith in the order of causes , then certainly that repentance is the cause of no other faith , but the faith of assent , there spoken of ; which is not all one faith with the iustifying faith . But they which affirme thus , yet confess , that repentance doth not go before the faith of assent , which they terme also the Euangelical faith ; but that its an effect & consequent therof . And here by the way I might take iust occasion , to shew the absurdity of those , that distinguish betweene Euangelicall faith , and the faith of Christ ; as if Euangelicall faith were onely a generall assent to the truth of the Gospell ; whereas a generall assent , and Euangelicall faith , are as different as this and the faith of Christ are all one ▪ for Euangelicall faith looketh vpon the Gospell , not onely as a true history , but as the mysterie of God in Christ ; it embraceth it as the Gospell ▪ preaching Christ the Sauiour , yea preaching Christ to euery beleeuer of this Gospell in particular . As Luk. 2. 10. 11. The Angels said to the Shepheards , Feare not , for behold , I bring You good tidings of great ioy , that shall be to all people ; For vnto You is born this day in the City of Dauid a Sauiour , which is Christ the Lord. Note , here is the Gospel preached ; to who ? I bring You good tidings . And what is the tidings ? To you is borne this day a Sauiour , which is Christ the Lord. Here we haue an exact summe of the Gospell , which is Christ the Sauiour borne to vs. Now to beleeue this Gospell , is an Euangelicall faith : but such , as cannot diuide betweene the Gospell & Christ , and such also , as must needes apprehend and applie Christ , by beleeuing in him . For , To You is borne this day a Sauiour , which is Christ the Lord. To You : this is a necessary relatiue , part of the Gospell ; for Euangelium , or good tidings , imply not onely the party sending , but also the party or parties to whom it is sent . So that the faith of the Gospell , must so beleeue the truth of the Gospell , as that it leaue out no part of it . But one part of it is , that this Gospell is sent to You ; that is , to all beleeuers . For as much as the Gospell containeth the couenant of grace betweene God and vs : God and man being the parties interessed in this Couenant , mutually in Christ the Mediator . Therefore the Euangelicall faith , is not a bare generall assent to the truth of the Gospell , but a particular affiance in Christ , the summe of the Gospell : and so it apprehendeth and applieth this good tidings , which is to beleeue the Gospell indeed . For that generall faith which they call an assent , when it goes no further , it makes no difference betweene the Gospell and the Law , and other parts of the word of God : but beleeueth them all indifferently , as a true history , when it is called an historicall faith . But when faith comes to put a difference , pitching vpon the speciall obiect , the Gospell ; and so this faith becomes an Euangelical faith : then it is so the faith of the Gospell , as it is also necessarily the speciall faith of Christ , whom it apprehendeth & layeth hold vpon ▪ vnlesse a man can so diuide between Christ & the Gospel , as the Gospel may be Gospel without Christ ; or so diuide the Gospell from it self , as that we may beleeue it to be good tidings , & not to vs in particular : Whereas the beliefe of the Gospell consists , in the apprehending , and certain applying of the good tidings therof vnto vs ; To You is born this day a Sauiour : to You is this word of saluation sent . This is the Gospell ; and this is to beleeue the Gospell , by applying it to vs , to whom it is sent . If we do not beleeue it sent to vs , we do not beleeue the Gospell ; for it is so far a Gospell or good tidings to vs , as we beleeue it to be sent to vs in particular . Nor is this faith of the Gospell , a certain or rather vncertaine swimming in the brain , that perhaps , or probably , or possibly , God may be merciful vnto vs in Christ : A doctrine bred of the spawne of Trent . This is a wandring imagination , hatched in mans braine , hauing no ground of truth , or agreement with the faith of the Gospell . Thus we see , if Euangelicall faith be none other but the faith of Christ , and in Christ , as we haue sufficiently proued : then it followeth that the distinction betweene Euangelicall faith , and faith in Christ , being vnsound and groundlesse , the whole doctrine of the precedency of repentance before faith in Christ , as a necessary and acceptable preparatiue thereunto , doth euen mole sua , of it selfe fall to the ground . For the authors of such a doctrine must needes confesse , if they will be guided by reason , that there is no repentance but faith must goe before it , for to cause it ; as either Legall faith must go before it to cause Legall repentance , or Euangelical faith must go before to cause Euangelicall repentance Now if there be no Euangelicall faith to goe before , and cause Euangelicall repentance , but the faith of Christ ; then in vaine is any repentance deuised , to goe before and cause faith in Christ. This Eagle-eyed faith of Christ hath no sooner glanced vpon the Sun of Righteousnesse , but instantly by the force thereof , a dreery cloud being raised , causeth a gracious , but sad shower of repentance , to descend from those windowes and floud-gates of the now heauenly Soule , to refresh the poore sinner , now hungring and thirsting after the liuing waters . They say also , that the faith , to wit , Euangelicall faith , which is the cause of their Repentance , going before , and causing the faith of Christ , is a generall assent , or a generall faith of the truth of the Gospell . But how can this generall assent beget in mee a particular Repentance , vnlesse with this assent I haue also a particular affiance in the promise of the Gospell of Christ , applying it to my self ? The Gospell saith , To you is borne a Sauiour , Christ the Lord. I beleeue this to be true . But how shall this beliefe moue me to Repentance , vnlesse I beleeue that this Sauiour is borne to me in particular ? Ahab had not so easily repented , if Gods iudgements being layd neuer so close to him , hee had not beleeued the truth of them in particular towards himselfe . So the Nineuites . For particular Repentance in euery man must arise from a particular apprehension and application of the Word of God towards himselfe . As for their reasons forcing Repentance to goe before Faith in Christ , they are very poor and beggarly ; as that otherwise it leades me to presumption . A very friuolous and false surmise . For sauing Faith doth no sooner lay hold on Christ with the one hand , but withall it layeth the other hand vpon the sinner , the subiect wherein it is arraigning him at Gods Tribunall , iudging , condemning him for that sinner , whom Christ came to saue . Faith doth no sooner looke on Christ with the right eye , but it presently reflects on the sinner with the left eye . The reason is , because it is impossible I should beleeue Christ , to be my Sauiour , but withall I must beleeue and acknowledge my selfe to bee the sinner ; which I cannot truely do , but it will necessarily breed in mee that Repentance to saluation , not to bee repented of . For , a Sauiour and a wretched sinner are relatiues , which not euen the thought of man can diuide , or sunder one from another . And so here their reason , why such Repentance must needes goe before faith , is found faultie ; which is ( say they ) because if Repentance went not before faith in Christ , then faith in Christ would proue to be presumption . Therefore we haue shewed , that in true faith in Christ there is alwaies true Repentance , as the prime and immediate fruite of Faith. So that rather the nouell doctrine of such men is a high pride and presumption , carrying others also to the top of the same pinacle , by perswading them , that they haue true Repentance before faith in Christ , by which they are ( at least ) in part regenerate , sanctified and cleansed , Obiect . But is there no preparation vnto the receiuing of grace and iustification ? Is not ( at the least ) the hearing of the Word a worke of preparation to grace ? Answ. True it is , that faith , sauing and iustifying faith , commeth by hearing , and hearing by the word of God. Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect . But hearing of the Word is in our owne power , and hearing of the Word is a preparation vnto Grace ; therefore it is in our owne power to prepare our selues vnto grace . Answ. To heare is in our owne power : but hearing of the Word is not simply a preparatiue vnto grace , but rather an externall meanes thereunto . For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word , in opening our hearts , as he did the heart of Lydia , wee heare the word but as a sound , or as a strange historie , or parable , and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles , and see his Miracles , yet for all that were they no better than deafe and blinde men . God must open the heart to vnderstand , and to apprehend by Faith the mysterie of Christ preached , else Paul may plant , and Apollos water in vaine . Obiect . To what purpose then is it for any to come to heare the Word of God , if thereby he be not the better fitted and disposed to receiue grace ? Answ. Although God be the only author and actor of working grace in vs , yet for as much as he doth this by the Ministerie of his Word , which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs , therefore it is our part and duty to attend vpon , and vse the means , waiting for Gods blessing vpon it . So that all the worke of preparation to grace on our part is without vs , not within vs , namely , the hearing of the Word preached , and Gods speciall blessing vpon it . Obiect . But it is in our free will and choyce to heare the Word of God , or not to heare it : and therefore something is to be ascribed to free-will , in setting vs ( at least ) in the way to iustification . Answ. It is no otherwise in our free will and choyce before our conuersion , to heare Gods Word , than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues , and to know him to be our Sauiour in particular , we haue no will to heare the Word as the Word of God , which is able to saue our soules , but rather as the word of man. Obiect . But doth not a man vnderstand the Word preached , vnlesse first his vnderstanding be illuminated by Faith ? Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God , as a true historie ; but before he bee indued with sauing faith from God , his vnderstanding is not illuminated to know God in Christ to bee his Father , and Christ to bee his Redeemer ; which is the summe of the Gospell and the seale which wee set vpon the truth of God therein . Iohn 3 33. Obiect . But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ , pointing at him that was to come . So that by his Ministerie , men beleeuing and beeing baptized into Christ , they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ , and his Spirit , as afterwards they did , hauing the first seeds of Faith already sowne in their hearts . Obiect . But another obiects : before true conuersion a man must renounce the first couenant , become humble , confesse his vnworthinesse , his hardnesse of heart , his naturall disabilitie towards his owne saluation ; hee must feare God ▪ loue God , and the like , or else a man is incapable of , and indisposed to receiue the grace of conuersion . Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this . He desired me to resolue him in it by writing , as being a matter of maine consequence , and a maine ground wherewith many other opinions , on foote in these daies , would stand or fall . Now I could haue wished to haue heard his reasons of that his obiection , but time at least permitted not . Therefore my answer shall be short , as also in respect of all that before said . First then , for a man to renounce the first couenant , to become humble , &c. I say , no man can doe it , till he be in Christ. My reason is , because till a man be in Christ , he is dead , blinde , proud , hard-hearted , without the feare of God , without the loue of God. Euery man is actually either the child of wrath , in the state of sinne , and death ; or the childe of God , in the state of grace and life . There is no terme betweene these two . There is no terme or medium betweene a man liuing and dead , but the very instant of his soules departing from the bodie , which is in the twinckling of an eye . No more terme or medium is there betweene a man dead in sinne , and liuing by grace , but the very instant of his conuersion . For euery man ( I say ) is eyther a dead man in the state of sinne , or a liuing man in the state of grace : a third terme cannot come betweene . Now while a man is in the state of sinne , he is dead . If dead , he vnderstands nothing that sauours of grace , nor hath hee any disposition or affection in him thereunto . While he is vnder the dominion of sinne , hee is nothing but meere enmitie and rebellion against God and his Grace ; as the Apostle saith , Rom. 8. The wisedome of the flesh , or , To be carnally minded , is enmity against God. This is the state of a man vnregenerate , vnconuerted . Beeing thus , hee is proud , senslesse of his hardnesse of heart , senslesse of any naturall disabilitie towards his owne saluation , without loue , without feare of God , as Rom. 3. He is not subiect to the Law of God , neither indeede can bee , Rom. 8. Hee is so farre from renouncing the first couenant of works , that before his conuersion , the more morall vertues ( which Saint Augustine cals but splendida peccata ) either the frame of his naturall and corporall constitution , or of his more liberall education hath adorned him with ; the more is hee apt to relye vpon the first couenant , trusting to bee saued by his good workes . But I say againe , that when I see in a man these things , that he renounceth the first couenant , that he is humble , that he confesseth his vnworthinesse , that hee complaineth of the hardnesse of his heart , that he renounceth himselfe , and his owne abilities towards his owne saluation , and the like : these are the signes and fruits of a true Conuert , say I. No , say you . The matter now standing betweene your No , and my Yea : who shall be the vmpire ? Nay , let vs decide it betweene vs by the rule of Gods word . Either make the tree good , and the fruit good , or else the tree euill , and the fruit euill : saith Christ. An euill tree cannot bring forth good fruit , & contra . Now a man before his effectuall conuersion , before he be in Christ , is an euill tree ; and therefore cannot bring forth any fruit of true grace or vertue . But if a man begin once to bring forth such fruits , shew me , if you can , any reason , why such a man is not already a true Conuert ? For ought you know , hauing these signes and symptomes of true conuersion , he is a true Conuert . Nay , that he is without question a true Conuert , I proue by two reasons . First , because till a man be a true Conuert , he cannot be truely humble ; he cannot truely renounce himselfe , his sins , confesse his vnworthinesse , feele the hardnesse of his heart , to complaine of it , and the like . Secondly , because all these things are common and proper to the regenerate man. Both these together I p●●●e thus . 1. No dead man can performe the workes of a liuing man ; but these forementioned be the workes of a liuing man : therefore no dead man , therefore no man , before his conuersion , can performe such workes . But you will say , these things are not so the workes of a man conuerted , but that also , as morall workes , they may be performed of a morall or naturall man before his conuersion . To which I answer , that all these things are not of a morall but of a spirituall nature , & are the proper gifts of the spirit of grace , which no naturall man hath , till he become spirituall ; which is by conuersion , when hee rec●●●eth spirituall life . God giues grace to the humble , but first he giues grace to be humble . God giueth more grace , saith St. Iames : and what followeth ? He giues grace to the humble ; that is , more grace to him , whom first he hath made humble by grace . This humility comes only from Christ , to those that are in Christ. True humility , St. Augustines compares to the water of life and of grace , which floweth from the inward fountaine of the pure veine of truth . This is the water of confession of sinnes , this the water of humiliation of the heart , this the water of sauing life , of him that casts downe himselfe , that presumes nothing of himselfe , that proudly attributes nothing to his owne power . This water is in no Forreiners bookes ; not in the Epicures , not in the Stoickes , not in the Manichees , not in the Platonicks . Wheresoeuer other precepts of manners and discipline are found , yet this humility is not found . The way of this humility flowes from no where else , it comes from Christ , &c. So Augustine . This Humility is the Herbe-grace , and growes no where but in the garden of grace , euen the heart of the true Conuert . It growes not in the whole field of nature , though neuer so well tilled with the doctrine of Philosophy . And for hardnesse of heart , it is in euery impenitent man : but when once it comes to be felt , and to be mourned for , this is the proper effect of a man renued by grace , whose not onely vnderstanding is inlightened to see , but his will and affections touched with a godly sense and feeling of his spirituall miseries , which a dead man cannot doe . Now till a man be in Christ by faith , he is a dead man. Except ye eate the flesh of the sonne of man , and drink his bloud ; that is , Except ye beleeue in the son of man , ye haue no life in you . Ioh. 6. 53. And , saith the Apostle ; Now I liue , yet not I , but Christ liueth in mee ; and in that I now liue ▪ I liue by the faith of the sonne of God , &c. Gal. 2. 20. Now a dead man knowes not that he is dead : but when he is restored to life , he then knowes that he was dead . So a man till hee be in Christ , that is , truely conuerted , he is dead , and knowes it n●● , much lesse can bewaile , or so much as see and feele his spirituall death ▪ but being in Christ , and so made aliue , he knowes then that he was a dead man , and feeling some reliques of spirituall mortality in him , as corruption of sinne , hardnesse of heart , and the like ; he is truely humbled for it , he heartily bewailes and confesseth it , and prayeth against it : which humility , which bewayling and confessing of his spirituall misery , is no lesse an infallible signe of a man restored from spirituall death to spirituall life by Christ , than the seuen times neezing of the widowes son , was a true token of his restitution from death to life againe . But as the clause comes in but obiter , so let it suffice , to haue touched it by the way . And this I haue said , I am sure will stand good , till any shall be able to proue , That a man doth spiritually liue , before he be in Christ , before he be a true Conuert . CHAP. IV. The Romish Doctrine of the Iustification of a sinner , what it is , and wherein it consisteth . NOw after all this adoe about preparation to iustification , which the more they magnifie , the further off they are from attaining vnto it : what is that iustification which the Romish Church stands vpon ? Let vs see if it bee worth all that labour and merit , whereby they must come by it . The foolish Virgins , while they went to bestow their paines and cost to prepare oyle for their empty Lampes , to meete the Bridegroome , lost all their paines and expence : for when they came , Heauen gate was shut against them . The Romish Virgins ( for such they would bee accounted ) wanting oyle in their Lampes ; to wit , the pure oyle-oliffe of grace , distilling from the true Oliffe Tree , Iesus Christ , while they goe about to prepare artificiall oyle made by humane inuenti●● ▪ they may iustly feare , to find the gate of righteousnesse and mercie barred vp against them . If they proue not rather like the men of Sodome , who pressing vpon righteous Lot , to surprise euen his Angel-guests , were strucke with blindnesse , that they could not finde the right doore , where they would haue entred . So these , seeking to enter the gate of the righteous , as if they would surprise Heauen , the lodging of Angels , by a strange and new inuented violence ; it will proue a matter of high admiration , if euer by their new way of preparation , choaked with so many mists of foggie errours , and blinde inuentions , they hit vpon the gate of iustification , and so come promiscuously to ioyne themselues to the sacred society of righteous Angels . But now let their iustification speake , and iustifie it selfe . The Councell of Trent in the seuenth Chapter saith thus : Hanc dispositionem seu praeparationem , iustificatio ipsa consequitur ; quae non est sola peccatorum remissio , sed & sanctificatio , & renouatio interioris hominis , per voluntariam susceptionem gratiae & donorum : Vnde homo ex iniusto , fit iustus , & ex inimic● , amicus ; vt sit haeres , secundum spem vitae aternae : After this disposition or preparation , doth follow iustification it selfe ; which is not onely the remission of sinnes , but also sanctification , and renouation of the inner man , by a voluntary receiuing of grace and of gifts : Whence a man of vniust , is made iust , and of an enemy , a friend ; that he may be an heire , according to the hope of eternall life . To which also agreeth the eleuenth Canon of this Session . Si quis dixerit , homines iustificari vel sola imputatione iustitiae Christi , vel sola peccatorum remissione ▪ exclusa gratia & charitate , quae in cordibus eorum per Spiritum sanctum diffundatur , atque illis inhaereat ; aut etiam gtatiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : If any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sins , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or else , that the grace whereby we are iustified , is onely the fauour of God : Let him be Anathema . In these words of the Councell , is infolded the very mysterie of iniquity ; For their iustification is composed partly of remission of sins , and partly , yea principally , of * sanctification ( as they call it ) and renouation of the inner man ; and to this is added mans free-will . And thus their vniust man is made iust . Note also how in the Canon , they name the imputation of Christs righteousnesse , as one of the ingredients , in this composition of iustification . But the plaine truth is , this imputation they quite shut out from hauing any thing to doe with their iustification ; as this very terme of imputation had no good entertainment in the a Councell . And note againe , how they denie the grace of iustification to be the onely fauour of God , reseruing a roome for mans merit : contrary to that of the Apostle , Rom. 3. 24. Being iustified freely by his grace , through the redemption that is in Christ Iesus . Now by the way , let vs see what the Pontificians meane by Imputation . For this purpose I will insert here a saying of Pighius ( though otherwise a Pontifician writer ) which Soto answereth , and laboureth to cleare from suspicion of heresie . Pighius hauing considered sundry places of Scripture , as in the Psalmes , and Iob , &c. that the Saints of God dare not bring their own inherent righteousnesse , to the strict triall of Gods iudgement : Ex his confecit Pighius , &c. ( saith Soto ) Pighius thence concludes , That our inherent righteousnesse , if it be strictly examined by the diuine rule , is not perfect ; but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth : that as Iacob , hid vnder the habit of his elder brother , the true first-borne , receiued his fathers blessing ; so wee receiue glory vnder anothers person , to wit , Christ. Now how doth Soto , with all his subtilty , acquit his Pighius from being an hereticke in so saying ? Haec omnia ( saith hee ) all these things , by one word of equiuocation , are detorted to a sinister sense . Who can euer doubt , but that we , the sons of Adam , which by our owne nature and ability can bring no merits or worthinesse into Gods presence , can pretend or couer our fa●●ts with the onely righteousnesse of Christ , in whose right we are sonnes and heires of the Kingdome ? But when wee say , Christi , the genetiue case , wee doe not meane the subiect of inherency ; that the sense should bee , The righteousnesse which is in Christ ( as the heretickes grossely erre ) but it is a note of the efficient cause ; that the sense should bee , The righteousnes , which is that of Christ , being accepted of God , nos influit , doth poure into vs : so Soto . Thus we see , by what a pretty neate distinction he would assoile his brother Pighius from being an herericke , although hee speake the same thing with vs. Only I pitie Soto his sottishnesse , that while hee would haue Pighius to meane by our righteousnesse , our naturall righteousnesse , which may not abide Gods strict tryall ; he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion . For his instances , by Soto his owne allegation , were holy Iob , and holy Dauid , who disclaimed their owne righteousnesse . But I hope , Soto will not say , these were now naturall men , and vnregenerate . Now for the clearer vnfolding of this mysterie , let vs hear their great champions , what they , in their voluminous commentaries vpon this Session , meane by Iustification . Soto makes a threefold iustification : Prima genuinaque notio huius nominis ( inquit ) est acquisitio iustitiae ; nempe ex iniusto iustum fieri . The prime and proper notion of this word Iustification ( saith he ) is an acquisition of righteousnesse ; namely , of vniust to be made iust . As calefaction or heating , of cold to be made hot ; according to the Text of the Councell , which saith : Thus the vniust man is made iust . So they take Iustificare , to be as much as iustum facere , to make iust . Secunda , &c. the second notion , and next to this , is ( saith he ) that it signifieth an augmentation of righteousnesse . The first of these , he compareth to that originall righteousnesse that Adam once had ; which importeth a rectitude , or right ordering of the whole man : which he proues diuinely out of Aristotle , in the fift of his Ethicks . And the second hee proueth , Apoc. 22. 11. Qui iustus est , iustificetur adhuc : He that is iust , let him be iustified still . But in this , as in many more , their Latin Translation will not abide the touch of the originall : which saith , He that is righteous , let him be righteous still , or , let him doe righteousnesse still . The like place he bringeth out of Ecclesiasticus , but with the like felicitie , and successe . And he alledgeth that of St. Iames , You see , that a man is iustified by workes , and not by faith only . By which words , saith hee , hee had contradicted Paul , where he saith , Arbitramur hominem iustificari per fidem , & non ex operibus : Wee iudge , that a man is iustified by faith , and not of workes : vnlesse Paul had spoken of the former iustification , and Iames of the latter . Although ( saith he ) we will declare in his proper place , how our workes also doe concurre in iustification . Nisi quod Paulus loquitur de praecedentibus : Vnlesse that Paul speaketh of precedent workes : ( I suppose he meaneth workes going before iustification ) So hee . Where you see he speakes very perplexedly , yet so , as hee cannot dissemble his meaning . For the iudicious Reader may well perceiue , that hee would faine force that speech of the Apostle , Rom. 3. 28. Therefore we conclude , that a man is iustified by Faith , without the deeds of the Law : to be meant of that faith going before iustification , which they rancke among their preparatory workes , for that is their fides informis , their faith without charity , as yet vnformed , as they say ; sauing that herein he forgets himselfe : for the Apostle speakes of iustitification by faith , not of faith disposing or preparing a man to iustification . But of this more hereafter . In the third place ( saith he ) the name of iustification is further vsed , to signifie the absoluing of a guiltie person in iudgement , and pronouncing of him to bee quit . For which he alleageth , Prou. 17. 15. and Deut. 25 1. But this ( saith he ) is not much different from the first acception of the word , but rather altogether of neere affinity to it Yet this third signification ( saith Soto ) is no where in Paul , nor in the Scripture , where any mention is made of our iustification by Christ. See this crafty shuffler , how hee can packe this close to the first kinde of acception of this word iustification , as if it were all one with it , or neere a-kinne vnto it : and yet he can say of this last , that it is not to be found in Paul , although he could finde the first to be in Paul , at least in his owne strained sense . But is not the word Iustifie ( as it is taken in the last sense , to wit , to absolue , or acquit as it were in iudgement ) vsed by Paul ? yea , and that also where mention is made of our iustification by Christ ? What meaneth then that which the Apostle saith , Rom. 8. 33. 34. Who shall lay any thing to the charge of Gods Elect ? It is God that iustifieth ; who is he that condemneth ? It is Christ that dyed : or rather that is risen againe , who is euen at the right hand of God , who also maketh intercession for vs. Note , the Apostle vseth here the termes of a iudiciall triall : Who shall lay any thing to the charge of Gods Elect ? who shall accuse them ? who shall bring in euidence against them ? It is God that iustifieth . And if God the Iudge do iustifie , who shall condemne ? Yea , but how shall God iustifie a sinner ? It is Christ that dyed : He dyed for our sinnes , Rom. 4. 25. or rather which is risen againe : And , He rose againe for our iustification , Rom. 4. 25. &c. So you see here is iustifying taken for absoluing in iudgement : and it is in Paul ; and that where mention is made of our iustification by Christ. Therefore Soto bewrayes eyther grosse ignorance in denying , or egregious malice in dissembling such a cleare truth . And no maruell , if he cannot , or will not finde iustification vsed for absolution iudiciall , in Paul , or in the Scripture , where mention is made of our iustification by Christ. For indeed iustification in this sense is the condemnation and confusion of Popish iustification : as we shall see in the due place . Vega also , another Champion in this Councell , he speakes the same language of Babylon , and saith , there is a twofold iustification , as Doctors ( meaning the Schoole-men ) say : The first , and second . The first iustification , when a man of vniust is made iust . The second , when of iust a man becomes more iust . The first he defineth thus : The first iustification is a certaine supernaturall change , whereby a man of vniust is made iust . The second thus : It is a supernaturall change , whereby a man of iust is made more iust . And these also are either actiue or passiue : actiue in regard of God , working this iustification , first , and second , in vs : and passiue in regard of man himselfe , who is changed from bad to good , and from good to better . But for the actiue iustification , as it is wrought by God , and so proues derogatory from mans excellency , Vega sleights it , as rather obscuring , than clearing his definitions . But as for the third kinde of iustification , which is iudiciall , to be pronounced and accounted iust , before the Tribunall seate of iustice , Vega gìues it no better entertainment , than his brother Soto , saying , That the Doctors intermit , and let passe this kinde of iustification , as impertinent to the purpose . And so it is indeede , very impertinent to their Pontifician purpose , and very incommodious ; as the wicked complaine , that the righteous man is not for their profit , sith contrary to their waies , Wisd. 2. 12. But for other distinctions of iustification , Vega is very liberall in summing them vp together : as , Iustitia Christiana , & Mosaica : politica , & oeconomica : legalis , moralis , particularis : actualis , habituali● : acquisita & insusa : inhaerens & imputata : externa & interna : fidei & operum : practica & theologica : pharisaica , sincera : philosophica , supernaturalis ; and so in infinitum . But enough of such blundring distinctions . So then the iustification of the Church of Rome is properly to make one iust , that was vniust , and to make one of iust , more iust . Yet here it will be worth our noting , to obserue the legierdemaine of the Councell of Trent , and the Pontificians , in their distinction of first and second righteousnesse or iustification . For the Scriptures speaking of a twofold iustification , one by faith , another by workes ; vpon which ground the ancient Fathers also do distinguish a two-fold righteousnesse , one in the sight of God , the other in the sight of men : the Pontificians also , that they may seeme to speake the same language , they haue their distinction too of a first and second righteousnesse ; yet so , as destroying the nature of the first iustification by faith , whereby we stand iust in Gods sight , they so qualifie the matter , as either they make nothing at all of their first righteousnesse , or they doe altogether confound it with their second righteousnesse inherent ; and so by their distinguishing ▪ they make iustification and sanctification all ●he . But the learned Cardinall Contarenus , writing a little before the Councell of Trent , and was afterwards one of the Councell ; in his tract of iustification , speaking of these two iustifications , saith , That by the one , to wit , the imputation of Christs righteousnesse by faith , we are iustified before God : by the other , which is inherent , we are iustified before men . But Babylon confounds all together , iustification and sanctification . In the next place let vs consider , how they vnderstand this making iust . This iustification ( saith the Councell ) consists partly of remission of sinnes , partly of the imputation of Christs righteousnesse , and partly of sanctification and renouation of the inner man , and so of inherent righteousnesse . Now here lies the knot of the mysterie to be resolued ; first , it were well , if the Church of Rome did meane truely and sincerely , in naming remission of sins , and imputation of Christs righteousnesse , in the point of iustification . Secondly , if at the best , they did vnderstand them aright , yet to ioyne vnto them inherent righteousnesse of our owne , will be found no iust dealing . But to allow of no iustification at all , saue that which is inherent in vs , bewrayes deepe deceit , and double hypocrisie , in once naming remission of sins , and the imputation of Christs righteousnesse , which they vtterly shut out , from hauing any society with inherent righteousnesse , in the worke of iustification , as a little before we premonished . Now concerning the imputation of Christs righteousness , what do they understand by it ? The Councell it selfe tels vs , chap 7. where speaking of the formall cause of iustification , they call it the righteousnesse of God ; but how ? the righteousnesse of God imputed to vs ? nothing lesse : but that which is infused into vs. The words of the Councell are these : Vnica formalis causa ( puta iustificationis ) est iustitia Dei ; non qua ipse iustus est , sed qua nos iustos facit : qua videlicet ab eo donati , reno●amur spiritu mentis nostrae , & non modo reputamur , fed verè iustinominamur , & sumus , iustitiam in nobis recipientes , vnusquisque suam secundum mensuram , quam Spiritus sanctus partitur singulis , prout vult , & secundum propriam cuiusque dispositionem & cooperationem : Quanquam enim nemo posset esse iustus , nisi cui merita passionis Domini nostri Iesu Christi communicantur ; id támen in hac impi● iustificatione fit , dum eiusdem sanctissimae passionis merito , per Spiritum sanctum charitas Dei diffunditur in cordibus eorum qui iustificantur , atque ipsis inhaeret , &c. The onely formall cause ( to wit , of iustification ) is the righteousnesse of God ; not that whereby himselfe is iust , but that whereby he makes vs iust : namely , wherewith he hauing endowed vs , wee are renewed in the spirit of our minde , and are not onely reputed , but nominated , and are really iust , receiuing righteousnesse in our selues , each according to his measure , which the holy Ghost diuideth to euery one , euen as he will , and according to euery mans disposition and cooperation : For although no man can be iust , but hee to whom the merits of the passion of our Lord and Sauiour Iesus Christ are communicated ; yet that is wrought in this iustification of a sinner , while by the merit of the same holy passion , the loue of God is by the holy Ghost shed abroad in the hearts of those who are iustified , and is inherent in them , &c. Thus a man may see , by the Councels expresse words , that though they name imputation , which they call the communication of Christs righteousnesse , as the formall cause of our iustification : yet they meane nothing else , but that Christ hath merited , that charity should be infused into our hearts , whereby we should be iustified : which in summe , is as much to say , as Christ became a Sauiour , by whose merit euery man might bee made his owne Sauiour ; and that by another kinde of righteousnesse , than that of Christ imputed . That this is the sense of the Councell , witnesse her chiefe Interpreters . For if they had not finely found out this witty sense of the imputation of Christs righteousnesse , it is much to be feared they had Anathematized the very name of it , and throwne it into the fire of their Index expurgatorius , wheresoeuer they had found it . But this , and other cleare truths in Scripture , they can so dextrously handle , as they can easily euacuate them , by turning them to a most sinister sense ; and so are the lesse affraid to name them , and to seeme to auouch them . Otherwise , as the history of this Councell tels v● , the very name of imputation found very harsh intertainment among the most of their Schoole-doctors ; and Soto himselfe confesseth : Quod verbum mihi semper suspectum , in suspicionem detuli coram sancta Synodo ; which word ( saith he , to wit , Imputation ) I alwaies hauing suspected , brought it into suspicion before the holy Synod . And a little after , although he commend the Canons of Colen , accounting them as the buckler and bulwarke of faith ; yet ( saith he ) they , as happely more secure of the aduersaries , than safe , haue vsed that word of Imputation : where they say , That the chiefe head of iustification , is the remission and ablution of sinnes , by the imputation of the righteousnesse of Christ. But yet the Councell of Trent and Church of Rome , are not so barren of inuention , as not to bee able easily to reconcile this Catholicke word Imputation , to the Church of Rome , and to make it a Roman-Catholicke : For by the imputation of Christs righteousnesse , they haue learned to vnderstand , that Christ hath merited an infusion of grace into vs , whereby we are iustified . For , confessing the imputation of Christs righteousnesse , to be the formall cause of our iustification ; they would teach vs out of Philosophy , that Formalis causa est res illa vel qualitas , quae inest subiecto : that the formall cause , as Soto saith , is that thing or quality , which is inherent in the subiect : for the forme , saith he , is said in relation to the matter , to which it giues a being by inherency . Pari ergo modo , &c. As therefore the aire is not luminous or lightsome formally by the light that is in the Sun , but by the light it receiueth in it selfe from the Sunne ; Constantissimum est , &c. it is a most constant truth , That neither are wee formally iust , and accepted by the righteousnesse which is in Christ , but by that which himselfe hath conueyed into vs. Wee are ( saith hee ) made iust by Christs righteousnesse , as by the efficient cause ; but not as by the formall cause . But Vega peremptorily in his 7. book , and 22. chapt . intituled Of the impossibility of Christs righteousnesse , to be the formall cause of our iustification , concludeth thus in his first argument : Super●●uum est , & ab omni philosophia alienum , ad hoc ipsum ▪ ponere aliant aliquam iustitiam , videlicet , iustitiam imputatiuam Christi ; It is superfluous , and abhorring from all philosophy , to put any other righteousnesse , for a formall cause of our righteousnesse , as the imputatiue righteousnesse of Christ. Therefore according to Romane-Catholicke diuinity , which is most humane philosophy , the formall cause of a mans righteousnesse must be inherent in him , and his owne , and not the righteousnesse of Christ imputed to vs. But yet the same author , afterwards seemeth to shake imputation by the hand , and to be good friends with it , where he saith : Non est adeo inuisum nobis hoc vocabulum , vt credam nunquam nos posse hoc in proposito benè illo vti ; This word ( Imputation ) is not so odious vnto vs , as that I thinke , wee may neuer vse it well to this purpose : Verè namque , & sanè , ac latinè possumus dicere , ad satisfactionem & meritum , imputatam esse generi human● iustitiam Christi in passione sua , & iugiter imputari omnibus qui iustificantur , & satisfaciunt pro peccatis suis , & vitam aeternam suis bonis operibus merentur : For wee may truely , and soothly , and in * plaine termes say , that vnto satisfaction and merit , the righteousnesse of Christ in his passion is imputed to mankinde , and is continually imputed to all men that are iustified , and doe satisfie for their sins , and by their good works do merit eternall life . And much more to this purpose : And a little after hee saith ; Non transi● iustitia Christi realiter ab illo in iustificatos : Christs righteousnesse doth not really passe from him into those that are iustified ; nor by it are we formally iustified . But imputation is of God , which ioynes the merits of Christ vnto vs , and makes them ours after a sort ; in as much as for his merits sake , hee giueth vs righteousnesse , whereby wee are righteous . Cum enim per iustitiam Christi , &c. For seeing by the righteousnesse of Christ , mankinde hath satisfied for their sinnes , and by it is reconciled to God ; and the gates of Paradise are thereby vnlocked , and all that are iustified , or satisfie , or merit at Gods hand , seeing by his merits they are iustified , and reconciled to God , and satisfie for themselues , and merit increase of grace and blessednesse : surely it cannot be denied , but that to mankinde , and all so iustified , Christs righteousnesse is , or may be imputed to satisfaction and merit . So Vega ▪ I neede passe no other censure vpon this Romane-Catholicke doctrine , than that of Gregory : Deo maledicunt , cum se & ab illo accepisse vires intelligunt , sed tamen de eius muneribus propriam laudem quaerunt ; They blaspheme God , when they acknowledge they haue receiued strength from him , and yet from his gifts seeke their owne praise . And St. Augustine in his Soliloquies , saith sweetly : Vnde gloriabitur omnis caro ? Nunquid de malo ? Haec non est gloria , sed miseria : sed nunquid gloriabitur de bono ? nunquid de alieno ? Tuum , Domine , est bonum , tua est gloria . Qui enim de bono tuo gloriam sibi quaerit , & non tibi quaerit ; hic fur est & latro , & similis est diabolo , qui voluit furari gloriam tuam . Qui enim laudari vult de tuo dono , & non quaerit in illo gloriam tuam , sed suam : hic licet propter tuum donum laudatur ab hominibus , à te tamen vituperatur , quia de dono tuo non tuam , sed suam gloriam quaesiuit . Qui autem ab hominibus laudatur vituperante te , non defendetur ab hominibus indicante te , nec liberabitur condemnante te : Whereof shall all flesh reioyce ? Of euill ? This is not glory , but misery . But shall hee glory of good ? What , of anothers good ? Thine , O Lord , is the good : thine is the glory . For he , who of thy good , seekes glory to himselfe , and not to thee ; hee is a theefe and a robber , and like the deuill , who would haue robbed thee of thy glory . For he that would be praised for thy gift , and doth not therein seeke thy glory , but his owne : this man , though for thy gift hee be praised of men , yet hee is dispraised of thee ; because of thy gift he sought not thine , but his owne glory . But hee that is praised of men , being disallowed of thee , shall not be defended of men , when hee shall be iudged of thee ; nor absolued , when condemned of thee . I haue been the more copious in citing these two authors , Vega and Soto , because both they were grand-Sticklers in the Councell , and vndertooke to write these things as Commentaries vpon this sixt Session of Iustification , as we haue sufficiently noted before . So that what the Councell hath couched in the Text in fewer words , these haue amplified and expressed more at large , to the end that no man might mistake the Councels minde and meaning , no not in the middest of her misti● and cloudy equiuocations . Thus they haue learned to doe with imputation ( the very name whereof had so startled the Councell for the time ) as men doe with the Serpent . The Serpent with her very aspect , at first affrights the beholder , but being taken , and her teeth pulled out , men are then not affraide to carry her in their bosomes : So the imputation of Christs righteousnesse was at the first sight terrible to the Church of Rome , assembled in the Councell of Trent , no lesse than the gastly Owle was to the Pope and his Cardinalls in the Councell of Lateran ( which appeared to them in steede of their holy Ghost ) but finding meanes to take Christ , the Antitype of that health-giuing brasen Serpent , and to pull out his teeth ( to wit the truth of the imputation of Christs righteousnesse , whereby sinne and death are bitten and stung to death ) lest it should bite and sting all their merits to death : they dare now freely and familiarly carry the Serpent in the bosome of their bookes , handling imputation at their pleasure , without any perill at all to Papall satisfaction . Bellarmine hath also learned to play with the word imputation : Homo tustificatus non egit imputatione alienae iustitiae , qua iniustiti● propria & inhaerens tegatur : A man iustified needeth not the imputation of anothers righteousnesse , whereby his owne inherent vnrighteousnesse may be couered . And in the tenth Chapter of the same booke , Christus nostra iustitia , non quòd iusti simus ea iustitia , quae est in Christo nobis imputata : Christ is our righteousnesse , not that we are iust by the righteousnesse which is in Christ imputed vnto vs ; Sic igitur & nobis imputatur iustitia eius , quoad satisfactionem , quam pro nobis praestitit ; sed non propterea nos iusti , id est , mundi & immaculati haberi possumus , si verè in nobis peccatorum maculae & sordes inhaereant : So therefore is Christs righteousnesse imputed to vs in regard of satisfaction , which he performed for vs ; but for all that we cannot bee holden for iust , to wit , cleane and immaculate , if the spots and staines of sinne be yet truely inherent in vs. So this is the generall voyce of the Councell of Trent , and the Church of Rome , to allow of no other imputation of Christs righteousnesse , but such , as by his merits wee haue a●●●usion of grace , whereby we merit and satisfie God in our iustification : And so they admit of no other formall cause of iustification , but an inherent righteousnesse in themselues , and out of Christ. Thus we haue seene what the Romane-Catholike faith is touching Iustification , and the formall cause of it . CHAP. V. The Catholike Faith concerning iustification ; and of the term● and forme of Iustification . NOw to know the true nature of Iustification , it much imports vs to consider in what sense this word Iustification is to be vsed and taken , in the iustification of a sinner . The Pontificians or Papists would restraine the sense of it to the etymologie of the Latine word Iustificare , as much , say they , as Iustum facere , from whence they would conclude their inherencie of selfe-iustification : wherein they doe as some Lawyers , that by the mistaking or misapplying of a word , can ouerthrow the whole right of a mans cause . Indeede St. Augustine saith , Quid est aliud iustificati , quam iusti facti ? ab illo scilicet , qui iustificat impium , vt ex impio fiat iustus . Aut certè ita dictum est , iustificabuntur , ac si diceretur , Iusti habebuntur , iusti deputabuntur : What else is it to be iustified , but to be made iust ? namely of him who iustifieth the vngodly , that of impious he may be made righteous . Or surely it is so said , They shall be iustified , as if it were said , They shall bee accounted iust , they shall be reputed iust . So he . Thus we see , though St. Augustine , following the etymologie of the word , take iustificare , to iustifie or make iust : yet hee meaneth nothing else , but the accounting or reputing iust , and not the infusing of grace , whereby to be made iust . And Bernard also saith , Adde huc , vt credas , quod per ipsum tibi peccata donantur . Hoc est testimonium , quod perhibet in corde nostro Spiritus sanctus , dicens , Dimissa sunt tibi peccata . Sic enim arbitratur Apostolus , Gratis iustificari hominem per fidem : Adde to this , that thou beleeue , that by him thy sinnes are forgiuen thee . This is the testimonie , which the holy Ghost beareth in our heart , saying , Thy sinnes are forgiuen thee . For so the Apostle concludeth , That a man is iustified freely by faith . But let vs heare from the holy Ghosts own mouth in the Scriptures , he will leade vs into all truth . To iustifie , in Scripture , is vsually taken in a iudiciall sense , as beeing properly a iudiciall word , iustification beeing opposed to condemnation . The Hebrewes haue one word , which signifies to iustifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is still applyed to such a iustification , as a man stands vpon in a iudiciall tryall : As Genesis 44. 16. Mah nits tadhac ? how shall wee iustifie our selues ? said Iudah to his brother Ioseph , in regard of the cup found in Beniamins sacke : which seemed now to be brought to aiudiciall Tryall . So 2. Sam. 15. 4. Absolon wisheth hee were Iudge of the Land , that hee might doe euery man iustice or iustifie him . Reade also for this purpose , Deut. 25. 1. Psal. 51. 4. 1 Kings . 8. 32. Pro. 17. 15. Esay 5. 23. & 43. 26. Matth. 12. 37. 1. Cor. 4. 4. and many other places in Scripture to this purpose , doe plainely shew how this word Iustifie is properly taken ; namely to acquit or cleere , to pronounce or declare one iust , by the sentence of the Iudge . This sense of iustification the Church of Rome cannot endure , they smother , or at least smooth it ouer by slight of hand , as a matter of no moment . Whereas indeede there is nothing that will more directly leade vs to the true vnderstanding of the nature of iustification , than the consideration of this word , taken in a iudiciall sense , wherein the holy Ghost doth vse it , namely to acquit and absolue a man , and pronounce him iust by sentence of iudgement . This sheweth that the point of iustification of a sinner , is not so light a matter , as Papists and profane persons would make it . No : it is a Case to be tried at the barre of Gods iudgement-seate : in whose sight shall no man liuing bee iustified . Holy Iob , while hee pleaded with his opposite friends , hee wanted not matter for his iustification : but when once the Lord God summons ●im out of the whirle-winde before his throne , and bids him girde vp his loynes like a man ; Iob stands not now vpon his vprightnesse , but confesseth , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth , &c. Iob 40. 4. and 42. 5. I haue heard of thee by the hearing of the eare , but now mine eye seeth thee . Wherefore I abhorre my selfe , and repent in dust and ashes . Yea , hee had said before , Chap. 9. 15. Whom , though I were righteous , yet would I not answer , but I would make supplication to my Iudge : for God is a righteous and seuere iudge ; and who may stand in his sight , when he is angry , when hee sits to iudge ? For the heauens are not cleane in his sight : how much more abominable and filthie is man , which drinketh iniquitie like water , Iob 15. 16. If therefore our iustification be such , as must proceede from Gods iudgement seate , and must be sentenced by Gods owne mouth , it neerely concernes euery Mothers Sonne to bee well aduised vpon what ground we stand , what euidence wee can bring to cleare our selues , to satisfie our vnpartiall Consciences , to stop the mouth of the accusing Diuell , and to abide the fierie triall of that Iudge , who is euen a consuming fire , and will condemne euen the least sinne to the pit of hell . But that wee may not mistake the true acception of iustification , we are to consider iustification in a two-fold relation or respect : either as it hath relation to God , or to man , before whom also we are said to be iustified , but in a different , yea , opposite respect : whereof we shall haue occasion to speake hereafter . Here wee speake of Iustification in the first relation . Now this iustification of a sinner , in the sight of God , whereof wee speake , proceedeth from a iudiciall tryall . In this sense it is vsed by the holy Ghost , Rom. 8. 33 , 34. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth , who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe ▪ &c. This iustification the Lord Iesus doth oppose to condemnation , Iohn 5. 24. where speaking of iudgement , vers . 22. he inferreth : Verily , Verily , I say vnto you , Hee that heareth my word , and beleeueth on him that sent me , hath euerlasting life ▪ and shall not come into condemnation ; but is passed from death vnto life . And like as Iesus Christ was condemned by a iudiciall proceeding , Pilate giuing sentence , though according to such euidence as was most vntrue in it selfe : so all those , for whom Christ was thus iudicially condemned , shall be iudicially iustified and acquitted . But this wil appear more clearly in setting down the formall cause of our iustification . To speake to the capacity of the simple , By formall cause , is meant that , which giues a being to iustification ; as forma dat esse : the forme of a thing giues being vnto it . That therefore which makes a man perfectly iust , is called the formall cause of his iustification . Now the Pontificians would hence conclude , That inherent qualities must be the formall cause of iustification ; alledging the authority of Philosophers , who say , That the formall cause is the thing or quality which is in the subiect , as the soule of man is in the body . And therefore they exclude the righteousnesse of Christ , whereby he is formally iust , from being the formall cause of our iustification , because ( say they ) Christs righteousnesse is in himselfe , not in vs. But no maruaile , if these Pontificians doe wrest the Maximes of Philosophers from their natiue sense , when they dare so familiarly force the Scriptures themselues . The Philosophers speake of a physicall formality ; but the holy Scriptures speake of the iustification of a sinner in the sight of God , the forme whereof is relatiue , and not physically inherent in vs. But be it so , that the formall cause must alwayes be in the subiect , to which it giues a being ; the formall cause then of iustification must be inherent . Wherein must it bee inherent ? In vs ? No , but in iustification , which is the subiect of this inherent formall cause . For if inherent grace bee the formall cause of iustification , then by way of relation , iustification is the subiect of inherent grace : For wee speake here of the formall cause of iustification , not of the formall cause of man , as if hee were the subiect , wherein iustification is a quality inherent . But to answer their mis-applyed philosophicall diuinity ▪ The forme of a thing is not alwayes a quality inherent , as in the subiect where it is ; but sometimes it is onely inherent and extrinsicall , by way of relation . As , that I am the sonne of such a man , the formall cause hereof is not inherent in me ; but it is originally and relatiuely from my father that begate mee , giuing a being to my sonship , respectiuely to him . So a man set at liberty by the fauour and meanes of another , the very forme of his freedome was the others act in freeing of him , not inhering in him that is freed , but rather adhering vnto him . Yea the Pontificians themselues confesse , and Vega for one , that the formall cause of mans redemption , is a thing extrinsicall , to wit , the oblation of Christ on the Crosse ; and that the free fauour of God , for the merit of Christ , is the formall cause of remission of sinnes . If therefore the forme of our redemption and remission of sinnes , is not within vs , but without vs ; why not as well the forme of our iustification , the cause whereof is Christs redemption , and the effect of it remission of sinnes ? In a word , it is not with a forme , as with an accident : the being of an accident , is the in-being of it . Not so of a forme , where being , or modus essendi , consists not necessarily in the inhering in the subiect , whose formall cause it is : but it may as well be extrinsicall , by conferring a vertue and power , whereby the Causatum receiueth the formality of its being . But to leaue Philosophy , and return to Diuinity ; it is yet in question ; whether the matter of this iustification be within vs , or rather without vs. The Romane-Catholicke faith teacheth that it is within vs ; but the Catholicke faith concludeth , that the formall cause of our iustification is without vs , not within vs. This is that Catholicke doctrine which the Scriptures teach , when they ascribe our iustification to faith , apprehending that which is without vs : where , by apprehending , is not meant a bare vnderstanding or knowing , as Soto in the name of his Romane-Catholickes would haue it ; but it is also a laying hold vpon , and applying of the thing beleeued . We haue shewed afore , how the Pontificians take the word Imputation ; namely , for a participation of Christs righteousnesse , so farre forth , as thereby some other righteousnesse being merited , is infused into vs , and inherent in vs. But the true Catholickes hold otherwise , that imputation is of a thing without vs , being apprehended and applied by faith . So that the thing imputed , is that , which is by faith apprehended : As it is said of Abraham , that hee beleeued God , and his faith was imputed to him for righteousnesse , Rom. 4. 3. Now the obiect of Abrahams faith was God ; yea God promising : in regard of which obiect , Abrahams faith is imputed to him for righteousnesse . Not the act of Abrahams faith , being but an instrument ; but the obiect of it is imputed : As we may say , we are iustified by the act of faith , relatiuely to the obiect , Christ , not for the act of it . Abraham beleeued God , and his faith was imputed to him for righteousnesse . But how ? is this sufficient to iustifie a man , to beleeue God , or the promise of God , that it should be said to be imputed to man for righteousnesse ? I answer , To beleeue Gods promise , is to haue an eye of faith vpon Christ , who is the substance of all Gods promises , and in whom all the promises of God are Yea and Amen , 2. Cor. ● . 20. So that God in Christ is the obiect of faith , imputed to the beleeuer for righteousnesse . But here an obiection crosseth my way , cast in by the aduersary of the truth , Vega ; who saith : Dixi , &c. I said that this faith of the Mediator is that , to which for the most part , and chiefely the Scriptures , doe attribute our iustification : yet we beleeue also ( saith he ) that faith taken generally , as it relieth vpon diuine truth , may also iustifie a man. Nor are wee in that errour , wherein some are , to thinke , that the onely faith of iustification promised , or of saluation in Christ , doth iustifie vs , or is imputed vnto vs for righteousnesse : For ( saith he ) Noahs faith of the future deluge , as Paul witnesseth , was imputed to him for righteousnesse : and he was appointed the heire of righteousnesse , which is by faith , in that he beleeued God fore-telling the floud , and , a hundred yeares before it came , began to build the Arke for the safety of his house . And to Abraham also , as the history of Genesis plainely teacheth , it was imputed for righteousnesse , because hee beleeued that his posterity should bee multiplied as the starres of heauen . So that hence hee concludes , that not onely to faith in Gods promis●● in Christ , is righteousnesse imputed ; but to faith in generall beleeuing Gods truth , such as is not in the compasse of Gods promises in Christ : but either speculatiue precepts , or morall doctrines , or other Propheticall predictions , or historicall relations . So that by the Pontifician doctrine , other faith besides that in Gods promises in Christ , may be imputed to a man for righteousnesse : As Noahs faith in building the Arke against the floud , and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed . I answer ; that no faith is , or can bee imputed to a man for righteousnesse , but that which hath respect vnto Christ , and the promises of God in him . But Noahs faith in preparing the Arke , to saue himselfe and his family from the floud , was imputed to him for righteousnesse . True , this confirmeth the Catholicke doctrine of the imputation of faith , as it lookes vpon Christ : for what was the Arke but a Sacramentall type of Christ , as Augustine saith ; Christus figuratus est in Noe , & in illa Arca orbis terrarum : Quare enim in Arca inclusa sunt omnia animalia , nisi vt significarentur omnes gentes ? Christ is figured in Noe , and in that Arke of the whole world : for why in that Arke were included all creatures , but that all Nations should be signified by them ? And there hee applies that promise to Abraham , Gen. 22. 18. In thy seed , shall all the Nations of the earth be blessed . And for Abrahams faith in Gods promise , what seed of Abraham was this , in whom all the Nations of the earth should be blessed ? Was it not Christ ? Yes Christ ; so saith Augustine in the forenamed place : Christus in ●a prophetia occultus erat , in quo benedicuntur omnes gentes ▪ Christ ( saith he ) was hid in that prophesie , in whom all the Nations are blessed . But the Apostle , or rather the holy Ghost by the Apostle , is the best interpreter of that prophecie , Gal. 3. 16. Now to Abraham and his seed were the promises made . Hee saith not , and to seeds , as of many ; but as of one : And to thy seed , which is Christ. And this was that promise of God , which Abraham beleeuing , his faith was counted to him for righteousnesse ▪ as it is there in the sixt verse , euen as Abraham beleeued God , and it was accounted to him for righteousnesse . Therefore Vega's diuinitie hath very much failed him in propounding these two examples of Noah , and Abraham , to proue the iustification of his generall Faith : whereas we plainely see , both these Patriarches faith had speciall and principall reference and respect to Christ Iesus : And therefore their faith was reckoned to them for righteousnesse . For the other examples , which Vega there addeth in generall out of the eleuenth to the Hebrewes , they are all of the same nature , and all confirme this infallible and vndeniable truth , That the promises of God in Christ , and Christ alone , with all his righteousnesse , is the obiect of that Faith , which is reckoned to Abraham , to Noah , and to euery beleeuer for righteousnesse . Here then comes in the true formall cause of our iustification , namely Christ himselfe , with all his righteousnesse ; which being apprehended by faith , it is imputed vnto vs for righteousnesse . This is it that giues a true being to iustification . Iustification therefore consists in the imputation of Christ and his righteousnesse , comprehending also all the promises of God in him , apprehended by faith . Now concerning this Catholicke doctrine of imputation of Christs righteousnesse by faith , the Scriptures are very pregnant in the proofe of it . This Gospell hath testimonie before the Law , in the Law , and in the Prophets , and is confirmed by Christ and his Apostles . Before the Law , to omit other examples , wee haue two famous ones ; that of Noah , and Abraham , of whom wee spake euen now , who are layd downe for exemplary patterns , yea , and liuely types to all beleeuers : Noah before the floud , and Abraham after the floud , and before the Law : which St. Paul doth especially note , to put a difference betweene faith and the workes of the Law in the point of iustification . In the Law also we haue two principall types , liuely ▪ shadowing this doctrine of imputation . The first we finde in Leuiticus 1. 4. And hee shall put his hand vpon the head of his burnt-offering , and it shall bee accepted for him to make attonement for him . The burnt offering wa● a figure of Christ , sacrificed for vs vpon the crosse : the man that brings this burnt-offering is a type of euery true beleeuer , and the hand which hee putteth on the head of the sacrifice , is faith , laying hold on Christ , and as it were owning him for our proper sacrifice , which God accepteth to bee an attonement for vs , a sacrifice of a sweet sauour vnto the Lord. The Apostle applies this sacrifice , with the fruits of it , to Christ , Rom. 5. 11. Wee reioycein God through our Lord Iesus Christ , by whom we haue receiued the attonement . Also Ephes. 5. 2. Walke in loue , as Christ also hath loued vs , and giuen himselfe for vs , an offering and a sacrifice to God of a sweete smelling sauour . Christ is then this burnt-offering , our attonement with God , and an offering of a sweete sauour vnto the Lord. Now the instrument or hand , whereby Christ is apprehended , and applyed to euery true Beleeuer , is Faith. It was the hand of Faith , which the diseased woman in the Gospell , touched Christ her Sauour with , and fetched vertue out of him ; To whom the Lord said , Daughter , be of good comfort , thy faith hath made thee whole , goe in peace . This the Apostle doth also liuely setout , Rom. 3. 25. Whom God hath set forth ( to wit Iesus Christ ) to be apropitiation through faith in his blood , to declare his righteousnesse for the Remission of sinnes that are past , through the forbearance of God , to declare at this time his righteousnesse , that hee might be iust , and a iustifier of him that beleeueth in Iesus . How fully doth the Apostle parallel and compare this truth with that type ! A second type of our righteousnesse or iustification , by imputation of Christ vnto the beleeuer in the time of the Law , is set downe , Num. 21. 8. 9. The Lord said vnto Moses , make thee a fiery serpent , and set it vpon a pole , and it shall come to passe , that euery one that is bitten , when he looketh vpon it , shall liue : and Moses did so , and the serpent-bitten-man looked , and liued . The brazen Serpent was a type of Christ ; the serpent-bitten-man is euery sinner , whom that old serpent hath already stung with sinne , as he did our first Parents . The looking on the brazen serpent , so lifted vp vpon a pole , is the faith of the beleeuer , beholding Christ lifted vp vpon his Crosse. This Christ Iesus himselfe applyeth , Ioh. 3. 14. 15. As Moses lifted vp the Serpent in the wildernesse , euen so must the sonne of man be lifted vp ; that whosoeuer beleeueth in him , should not perish , but haue eternall life . A most sweet collation of the truth with the type : shewing , that as faith is the hand of the soule , laying hold vpon the bloudy sacrifice of Christ , for our atonement with God ; so faith is also the eye of the soule , so to looke vpon Christ crucified , as to bee thereby cured of all the deadly wounds of sin , and so to liue eternally . The Prophets also are full of testimonies to confirme this doctrine of iustification , by imputation , Esa. 53. 4. Surely hee hath borne our grieses , and carried our sorrowes : yet we did esteeme him stricken , smitten of God , and afflicted ( as if hee had beene a malefactor ) But hee was wounded for our transgressions , hee was bruised for our iniquities : the chastisement of our peace was vpon him , and with his stripes are wee healed . All wee like sheepe haue gone astray , we haue turned euery one to his owne way : and the Lord hath laid on him the iniquity of vs all . And vers . 8. he was cut off out of the land of the liuing , for the transgression of my people was he stricken . Though he had done no violence , neither was any deceipt in his mouth : yet it pleased the Lord to bruise him , he hath put him to griefe : when thou shalt make his soule an offering for sinnes , he shall see his seede , &c. Here wee see most liuely set downe a mutuall imputation of our iniquities vnto Christ , and of his merits vnto vs. And then the Prophet , vers . 11. sheweth by what meane , or instrument this righteousnesse of Christs obedience , is imputed to vs : By his knowledge shall my righteous seruant iustifie many ; for hee shall beare their iniquities . * By his knowledge , or by the knowledge of himselfe , that is , by faith in him , knowing and acknowledging , seeing and beholding him with the eye of faith , to bee that Lambe of God before the shearer , taking away our sinnes ; for hee hath borne our iniquities . The Prophet Ieremy also doth set this downe most sweetly , by a reciprocall or mutuall relation betweene Christ and his Church , calling Christ and his Church by one and the same name ; and such a name , as implyeth the imputation of his righteousnesse vnto vs : For Ier. 23. 6. Christ the righteous branch , and the iust King , by whom Iudah shall bee saued , and Israel shall dwell safely ( to wit , the whole Israel of God , as Rom. 11. 26. elect Iewes and Gentiles ) this is his name , whereby hee shall bee called , The Lord our righteousnesse . And , Ier. 33. 16. speaking of the saluation of the same Iudah and Ierusalem , he saith : And this is the name wherewith she shall be called , The Lord our righteousnesse . O what a glorious name is this for vs to be called , The LORD Our Righteousnesse ! What tongues of men or Angels , can with greater eloquence expresse that sweete communion , that is betweene Christ and his Church , wherein the Church and euery beleeuer is so inuested in the righteousnesse of Christ , as to be called the Lord our righteousnesse ? Indeede the vulgar latine hath much dimmed and diminished the life of those places in Ieremy , translating in stead of Dominus iustitia nostra ; Dominus iustus noster : as much to say , as our righteous Lord : yet the interlineary Glosse vpon it , saith ; Qui factus est nobis sapientia à Deo , & iustitia : who is made vnto vs of God , wisedome and righteousnesse : the same in effect , that Christ is the Lord our righteousnesse . Thus are wee , Iudah , saued by the Lord our righteousnesse ; and by grace are wee saued through faith , Ephes. 2. 30. The new Testament makes vp the testimony of the Law and Prophets fully , 1. Cor. 1. 30. Of him are yee in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption . Thus Christ is wholly ours by imputation . This the same Apostle doth excellently demonstrate and conclude , 2. Cor. 5. 21. where hauing spoken of our reconciliation with God by Iesus Christ , which reconciliation standeth in the not imputing of our sinnes vnto vs , vers . 19. he addes the reason , vers . 21. For he hath made him to be sin for vs , who knew no sin ; that weimight be made the righteousnesse of God in him . Now how are we made the righteousnesse of God in Christ ? by any inherent righteousnesse in vs , although deriued from the merit of Christs righteousnesse imputed , in the Popish sense ? Surely wee are no otherwise made the righteousnesse of God in Christ , than as Christ was made sinne for vs. How is that ? Was Christ made sinne for vs , by hauing our sinnes inherent in him , or infused into him ? God forbid : for hee knew no sinne . But if sinne had been inherent in him , or infused into him , hee had knowne sinne ; yet hee was made sinne for vs : that is , by the imputation of our sinne . Note here also , Christ is not said here simply to be sinne for vs , but to bee Made sinne for vs ; and that wee simply are not , but are made the righteousnesse of God in him : implying a passiuenesse in both , both of Christ made sinne , and of vs made righteousnesse ; made , that is , not of or in our selues , but extrinsically , from without , from another . As therefore our sinne being imputed to Christ , made him become sinne for vs ; euen so are we made the righteousnesse of God in him : that is , by the imputation of his righteousnesse ; which righteousnesse of Christ imputed to vs , is no more inherent in vs to our iustification , than our sinne imputed to Christ was inherent in him to his condemnation . Whereupon St. Augustine saith , Ipse peccatum , vt nos iustitia : nec nostra , sed Dei sumus : nec in nobis , sed in ipso : sicut ipse peccatum , non suum sed nostrum : nec in se , sed in nobis constitutum : He was made sin , that we might be made righteousnesse : not our owne righteousnesse , but the righteousnesse of God : nor in vs , but in him : euen as he was made sin , not his owne , but ours : not in himselfe , but in vs. And Bernard excellently to this purpose : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt , vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that owed the debt , and man that paid it : For if one dyed for all , therefore are all dead , that the satisfaction of one might be imputed to all , as hee alone bore the sins of all . We are then made the righteousness of God in Christ , as Christ was made sinne for vs. But Christ was made sinne for vs , by the imputation of our sinnes vnto him , not by infusion of them into him . Therefore we are iustified , or made the righteousnesse of God in Christ , by the imputation of Christs righteousnesse vnto vs ; not by inherency , or infusion of righteousnesse into vs. This is such an vnmoueable Rocke of truth , as the gates of Hell can neuer preuaile against it . Here all Popish arguments are put to silence : no Romish sophistrie , or schoole-subtilty can inuent any probability , or seeming-reason , to oppose this cleer and inuincible truth . But perhaps they wil find some glosse vpon this scripture , that shal make another sense of it . Indeed they want not their glosses . But mala glossa , quae corrumpit Textum : It is an ill glosse that corrupts the Text. Indeede the ordinary glosse vpon these words , Hee was made sinne for vs , vnderstands by sinne eyther the sacrifice of sinne , according to the Hebrew phrase in the old Testament , as Hos. 4. 8. or else the similitude of sinnefull flesh , as Rom. 8. 3. So the glosse is vncertaine , it pitcheth vpon no one sense . But the Scripture hath one prime and proper sense . Now that the Apostle should not simply meane by sin , the sacrifice of sinne , as being an obscure Hebrew phrase ; is more than probable , because he writes this Epistle not to the Hebrewes , to whom writing , his Epistle is full of Legall types , and termes , a language which they well vnderstood ; but to the Romanes , who were not acquainted with the Law terms . But the maine reason why the Apostle cannot meane here by sinne barely the sacrifice of sinne , is in regard of the Antithesis or relatiue opposition here betweene sinne and righteousnesse . For sinne and righteousnesse stand here as termes opposite one to the other : looke therefore how righteousnesse is here vnderstood , namely properly , as opposite to sinne : So sinne is to bee vnderstood properly , as opposite to righteousnesse . Christ then was so made sinne for vs , as we are made the righteousnesse of God in him : and wee are so made the righteousnesse of God in him , as hee was made sinne for vs. Againe , Christ who knew no sinne , was made sinne for vs : So are we made the righteousnesse of God in him , euen wee , who knew no righteousnesse , that is , who had no righteousnesse of our owne ; but , as the Apostle elegantly saith , were , while in the state of sinne , free from righteousnesse . Christ therfore was so made sinne for vs , as that he was reputed , yea and iudged as a sinner : as Esay saith , He was numbred with the transgressours , and hee bare the sinne of many . Now that Christ is said to bee made sin in the abstract , and we to be made righteousnesse in the abstract , not righteous in the concrete , as Logicians speake : Lyra saith , Ideo in abstracto dicitur iustitia Dei , vt efficeremur perfecte iusti : We are said to be made the righteousnesse of God in the abstract , that is perfectly iust . And that is , wee are made iust , but relatiuely in respect to Christ ; as he was made sinne , but relatiuely in respect of vs , we are made the righteousnesse of God in him : as hee was made sinne for vs , and in vs , to wit in our person , as wee haue said , so he is called , The Lord our righteousnesse . Yet true it is , that Christ might be said to be made sinne , to wit , the sacrifice for sinne , though not so properly in this place . But if Papists will wrangle and wring out this sense from this place , because the Glosse saith so , let them remember , that as Lyra's Glosse saith , As we are made perfectly iust by Christ : so was he made a perfect sacrifice for vs , to free vs both à culpa & poena , from the fault and the penaltie : and not a lame sacrifice , or imperfect , to free vs onely à culpae , but not à poena , as Papists say , reseruing the punishment for their purgatorie . But of this hereafter . Howsoeuer , if they will needes take sinne there , for the sacrifice for sinne : yet Christ was so the sacrifice for sinne , as must necessarily imply the imputation of our sinnes vpon his person . But enough of this place : which one place is enough to proue the formall cause of our iustification to be the righteousnesse of Christimputed vnto vs. It followeth therefore that the formall cause of our iustification , that which makes vs truely iust in the sight of God , yea before Gods iudgement seate , is the righteousnesse of Christ imputed to vs ; and that no otherwise , than our sinnes were imputed to him , whereby hee was made a malefactor , not by hauing our sinnes in him , but vpon him : He bore our sinnes vpon him , saith Peter . So Esay ; Hee bare the sinnes of many , and was numbred with the transgressors . Hee is the truth of the type of those two goates , Leuit. 16. the one slaine , the other let goe : figuring the humanity the slaine Goate , and the diuinity of Christ , the scape Goate : or the slaine Goate , the death of Christ ; and the scape Goate his resurrection : For he dyed for our sinnes , and rose againe for our iustification ; which his rising againe from the dead , is liuely shadowed in the scape Goat , on which Aaron put both his hands , & confessed ouer him all the iniquities of the children of Israel , putting them vpon the head of the Goate , & sending him away by the hand of a fit man into the wildernesse , where those sinnes should neuer be seene more , vers . 21. Hee was that Ioshua , the high Priest , our Iesus , or Iehoshua and high Priest ; who offering himselfe vpon the Crosse , was clothed in filthy garments , euen with the menstruous cloth of our sinnes imputed vnto him , or imposed vpon him : As Chrysostome applies that place to Christ ; that we might be clad in the glorious robes of his righteousnesse put vpon vs : As the ordinary Glosse vpon this place saith excellently : Iesus est indutus sordidis vestibus ; quiae qui peccatum non fecit , pro nobis peccatum factus est . Sed haec sordida vestis est ei ablata , cum nostra deleuit peccata : vt quia ille sordidis indutus est vestibus , nos resurgentes in eo , semper candida habeamus vestimenta ; Iesus hath filthie rayment put vpon him , because he that did no sinne was made sinne for vs. But this filthy rayment was taken from him , when he had cancelled our sinnes : that because he was attired in filthy rayment , we rising againe in him , may alwayes haue white garments vpon vs. That we , as Iacob , being cladde in the sweete smelling robes of our elder brother Christ , might bee accounted as a field , which the Lord hath blessed ; and so receiue the blessing of the birth-right in our elder brothers name . As the type is very pregnant to this purpose : whereupon Ambrose saith thus ; Iacob primogeniturae benedictionem obtinuit , veste fratris maioris natu indutus : ●ic vestis Christi optimum odorem spirat , &c. Iacob clothed in the garment of his elder brother , obtained the blessing of the birth-right : so the garment of Christ doth yeeld a fragrant smell , &c. And againe ; Quod Isaac odorem vestium ●lfecit , fortasse illud est , quia non operibus iustificamur , sed fide ; quoniam carnalis infirmit as operibus impedimento est : sed fidei clarit a● factorum obumbrat errorem , quae meretur venian● del●ctorum : That Isaac smelled the odour of the garments , haply it is to signifie , that we are not iustified by workes , but by faith : because carnall infirmity is an impediment to workes ; but the glory of faith doth shadow the errour of our workes , and procureth pardon of our sinnes . The conuert Prodigall had the fatte Calfe slaine for him , and the best robe put vpon him . Euery sinner is this Prodigall ; yea , that beleeuing repenting theefe hanging vpon the Crosse , as Saint Augustine compares them together . Iesus Christ is the fatte Calfe killed for vs ; his righteousnesse is that best robe put vpon vs. So St. Augustine applyeth it : Proferat hic pater stolam illam primam , induat filium immortalitate , quem secum videt in cruce pendentem : mactet vitulum saginatum , hominem illum susceptum , etiam pro latronibus crucifixum : Let the father bring forth that best robe , let him clothe his sonne with immortality , whom he seeth crucified with Christ : let him kill the fatte Calfe , that man , taken and crucified euen for theeues . And the ordinary Glosse saith : Addu●ite vitulam , id est , pradicate Christum , & mortem eius insinuate : Bring forthe the fat Calfe , that is , preach Christ , and put men in minde of his death . Nor is that an obscure type of Christ clothing vs with his righteousnesse , which wee finde , Gen. 3. 21. where the Lord God doth make coates of akinnes , and therewith clotheth the man and the woman . No doubt of skinnes of beasts sacrificed ; types of Christ. The Scripture it selfe leades vs to this construction , so often mentioning the putting on of Christ : as Gal. 3. 26. 27. Being by faith in Iesus Christ made the children of God ; and such , ( saith the Apostle ) haue put on Christ. Now what is it to put on Christ , but to make him wholly ours ? As the king of Babel is said to put on Egypt , as a garment , in token that it was become wholly his , Ier. 43. 12. Christ standing before Pilate to be iudged , as he tooke the purity of our nature in his conception ; so now hee put on the impurity of our guilty persons in his condemnation . And by the way , behold here a great mystery : The sonne of God , not only in our innocent nature by assumption ; but in our guilty persons by imputation , stands before Pilate the Iudge , to bee sentenced by him . Why ? what if Christ had beene killed by any of the sundry attempts of the malicious lewes , made vpon his person ; as by casting him headlong downe the steep Rocke , as once they made sure account of him , when they had him in the midst of them : yea & had laid hands on him , leading him to the brow of the hill ? No ; it was not possible , in regard of the purpose of Gods wisedome and iustice , destinating his sonne to such a death , as he must dye , as Luke 24. 26. that Christ could be so put to death , by all the power and malice of hell it selfe . For Gods wisedome so disposed , that the death of his son should be such , as might bee most effectuall to satisfie and appease his fathers wrat● , and giue a beleeuer sure confidence in the day of iudgement , as St. Iohn speakes , 1. Ioh. 2. 28. Otherwise , if it had beene so , that Christ had been killed in any such tumultuous manner , or in hugger mugger , & not by a legall & i●diciall proceeding against him , how had his death secured vs from the terrour of Gods Tribunall ? Christ must dye ; but hee must first be sentenced and iudged to dye by a lawfull Iudge : And such was Pilate . For howsoeuer Pilate was a man , and so subiect to be led away with passion and affection , which as a bribe doth blinde the eyes euen of the wise , and peruerteth the wayes of iudgement ; yet a lawfull Iudge hee was , deputed and appointed for that Prouince by Caesar : yea , by a greater than Caesar , euen by God himselfe ; for euery earthly Iudge sustains the person of God himselfe , who is the Iudge of all the world : Therefore Iehoshaphat , in his charge to the Iudges whom he sent , said ; Take heed what you do : for ye iudge not for man , but for the Lord , who is with you in the iudgement . And such is the iudgement and sentence , which proceedeth from the mouth of an earthly Iudge , as that it is to be taken & receiued as the iudgement and sentence of God himself . As the wise man speakes from the mouth of the holy Ghost ; Many seeke the Rulers fauour : but euery mans iudgement co●●●th from the Lord. Euery mans iudgement ? Yes , euery mans iudgement . Nay more ( which is also there implyed ) euery iudgement whatsoeuer it bee , true or false , right or wrong , it proceedeth ( shal I say , from the Lord ? Yes : ) from the Lord. Euery mans iudgment cōmeth from the Lord : And yet many men cōplain that their cause is vniustly censur'd & sentenc'd by the iudge . But God is iust , & shal not he , the Iudge of all the world ; do right ? doubtlesse he is most iust , and euen that iudgement which seemeth to vs most vniust , cōming from an earthly iudge : yet the same iudgement comming from God , is most iust . We will vse no other instance , but that iudgement of Pilate , passed vpon the Lord Iesus Christ. Iesus Christ the innocent Lambe of God , stands arraigned at the barre of Pilates iudgement-seate : many accusations are brought against him , but without any proofe at all . And the Iudge must goe secundum allegata & probata , according to the allegations and proofes , or else aequum licet statuerit , haud aequu● fuit : though hee giues a iust sentence , yet himselfe is vniust . Well , the ●ewes with much vehemencie of mortall malice , accusing Christ before Pilate ; but all without proofe : Pilate knowing that of enuie the Iewes had deliuered him to him to bee condemned , acquits Christ as an innocent person , and that solemnely before them all . But the Iewes at length preuailing with their wicked importunities , Pilate contra probata , passeth and pronounceth the sentence of condemnation vpon Christ , that hee should dye . A most vniust and wicked sentence , if we consider the person of the Iudge , Pilate , a man swayed by humane affections ( and especially feare of men , the bane of many a good cause ) who against his owne conscience , pronounced Christ guilty , and worthy of death , whom he knew for no other , but a most innocent person . But now , take mee this iudgement as-proceeding from the tribunall of God , and we shall see it to bee most iust ; for in , or with Pilate , God sits vpon the Tribunall to iudge his owne Sonne . But God and Pilate passe the same sentence with a most different respect vpon Christ. For Christ here sustaines a two-fold person : his owne , which only Pilate looked vpon , not knowing any other ; and so Pilates sentence of death was most vniust : but Christ bore another person vpon him , to wit , our sinfull person , which God looking vpon , and finding him now in our stead , a guilty person by the imputation of our sinnes , being our suretie ; hee passeth the same sentence of death vpon him , that Pilate did , and yet Gods sentence is most iust . Yea , but God the iudge must goe also , Secundum allegata & probata , according to due allegations & true proofes : for , shall not the Iudge of all the world doe right ? But all the allegations and accusations brought against Christ , wanted proofe , yea they were most false . True. But consider Christ now as he stood in our person : so all the allegations & accusations brought against him were most true . In which respect , Christ at the hearing of them was silent , as guiltie persons who haue nothing to answer for themselues ; as he that wanted his wedding garment , was speechlesse : because Christ knew that hee stood there in our person . Against whom ; what accusation of sinne can be produced , but may easily bee proued ? Christ was accused of two maine impieties , against God , and against the King , and the People ; as a peruerter , and traytor . All this was true ; for sustaining our person , standing as our surety , and vndertaking to discharge all our debts , what debt was so great , what sinne so grieuous ▪ that hee now stood not charged withall , and was not as culpable of ? This made him to be numbred among transgressours , not common offenders , but transgressors , among criminall , yea capitall malefactors ; and for this very reason , euen Barabbas , a seditious murtherer is preferred before him . If Christ had not thus stood in our stead , beene iudged and condemned in our persons , he had neuer saued the Thiefe vpon the Crosse. And therefore as St. Ambrose saith , Nemo est qui possit excludi , quando receptus est Latro : There is none that can bee shut out , when the Thiefe is let in . And standing in our stead , if hee had not been formally and legally iudged , and so condemned , wee should neuer haue beene able to haue stood before Gods iudgement-seate . But now Christ being cast and condemned by a lawfull ●udge , ordained and appointed of God ; so that this iudgement was not mans iudgement , but Gods ; this giues a supersedeas , and a quietus est , to all true beleeuers , and penitent sinners , that they shall most assuredly stand innocent and righteous before Gods iudgement-seat , seeing their sins are already absolutely iudged and condemned . For , as Christ was legally condemned in our person : so shall wee be before Gods Tribunall acquitted and absolued , as iust and righteous in his person . For , Who shall now lay any thing to the charge of Gods chosen ? It is God that iustifieth , who shall condemne ? It is Christ that is dead . O singular vnspeakeable comfort to all true beleeuers ! The debt is discharged , and we are free . Christ is iudged , and we acquitted ; hee is condemned , and wee absolued ; his chastisement is our peace ; his stripes our healing . So that now being iustified by his bloud , wee shall bee saued from wrath through him . Now we may with comfort and confidence , wait for the Sonne of God from heauen , whom God raised from the dead , euen Iesus , which hath deliuered vs from the wrath to come , as saith the Apostle . And all this , for that Christ in his owne person innocent , but in ours guilty , was iudged and condemned , euen by Gods owne iudgement , though by the mouth of a mortall man , yea an vniust , though a lawfull iudge . It is not therefore for nothing , that in our Creede we say , He suffered vnder Pontius Pilate . O happy suffering vnder Pontius Pilate ! But why vnder Pontius Pilate ? How comes Pontius Pilate in our Christian Creed ? Surely not for any honour due to his name , or to his person : but in memorie of his office and calling , as he was a Iudge , who passed sentence on the Lord Iesus Christ. This very article , wherein Pontius Pilate is mentioned , is a strong argument to perswade mee , that those who compiled this Creede , called the Apostles Creede , did it by the speciall instinct of the holy Ghost , And in this very Article doth this Creede exceede all other Creedes , sith it , of all the rest , expresseth the manner of Christs condemnation ; which being done by Pontius Pilate the Iudge , is the very life and soule of our iustification . I haue dwelt the longer vpon this point , as being a mysterie of rare and singular vse to the Church of God. I confesse I haue looked into sundry Catechists and Expositors vpon the Creede , but I haue not had the hap to meete with any to lead me thus to consider of this point of Christs suffering vnder Pontius Pilate as a lawfull Iudge : which seemeth to my poore iudgement , to bee as a secure roade and safe harbour , for all heauenly Merchants to anchor in : Although it be easie at the first sight , to take it rather as a history , than as a mysterie . Much lesse may we wonder at Popish writers , who in their deuoutest meditations set forth vpon the passion of Christ ( as Guiuara's mysteries of mount Caluary , and such like ) doe expresse more womanish passions and affections in condoling Christs sufferings ( like those daughters of Ierusalem , whose naturall teares Christ reproued in weeping for him , and would haue them turned into spirituall teares , in weeping for themselues ) than any masculine discretion in discerning the true cause & end of Christs sufferings , as that he was thus iudicially condemned in our persons , that so wee might stand guiltlesse before Gods iudgement seate . A mysterie altogether vnknowne to Pontifician spirits : as the Gospell is hid to them that are lost ; in whom the God of this world hath blinded the eyes of them that beleeue not , lost the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them , 2. Cor. 4. 4. Of this sort also is that viperous brood of the Socinians , who oppugning the doctrine of Christs satisfaction in our persons , are easily confuted and confounded by this very article of the Creed : whose madnesse is sufficiently discouered by Lubbertus , Ludouicus Lucins , and others ; so that they neede none other confutation : their arguments being but meere argutiae , no lesse futile , than seemingly subtile ; which as the hissings of the serpent , are to be hissed and whipped out of Christs schoole . Now the imputation of Christs obedience vnto vs to our iustification , is partly negatiue , and partly affirmatiue . Negatiue in the not imputing of sinne vnto vs ; whereof the Psalmist , and from him the Apostle , speaketh : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : blessed is the man to whom the Lord will not impute sinne . The reason of this not imputing our sins to vs , is because they were imputed to Christ , he being iudged and condemned for them : As Gal. 3. 13. Christ hath redeemed vs from the curse of the Law , being made a curse for vs. In this respect the Apostle makes a challenge in the behalfe of all Gods chosen : Who shall condemne them ? who shall lay any thing to their charge ? For if our sinnes be imputed to Christ , and he bore them vpon him , and discharged our debt ; then it cannot possibly bee , that they should be imputed to vs also , who beleeue in him . Also this not imputing our sinnes , includes in it an affirmatiue imputation , to wit , of the passiue obedience of Christ vnto vs : hee suffering for vs , whatsoeuer wee should haue suffered ; yea , euen eternall death it selfe , for as much as the Eternall suffered the nature of that death , though hee onely tasted of it , as the Apostle saith , Heb. 2. 9. yet he so tasted it , as that at once , as it were at one morsell , he wholly deuoured it , and swallowed it vp in victory : as 1. Cor. 17. 54. Secondly , Imputation affirmatiue , is the imputing of Christs actiue obedience and righteousnesse vnto vs ; wherein , as in most rich robes , we stand most gloriously arrayed in the presence of God. For as the Prophet saith ; To vs a childe is borne , to vs a sonne is giuen , &c. so that Christ is ours , as well in his birth and life , as in his death . And Esay saith againe , O Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes for vs , or in vs. This the Apostle also declareth ; Christ made himselfe of no reputation , and tooke vpon him the forme of a seruant , and was made in the likenesse of men : hee humbled himselfe , and became obedient vnto the death . Note , the Apostle speakes there of the whole and intire humiliation and obedience of Christ , continued throughout his whole life , euen vnto the death , the death of the Crosse. Yea Christs obedience to the death was an actiue obedience ; for , Passus est , quia voluit : the Apostle applies that of the 40. Psalm , Heb. 10 9. for Christ suffered willingly ; to show , that in his very suffering , his obedience was actiue . Now for whom did Christ become a seruant , become obedient , but for vs , men , who by disobedience had made our selues seruants , who were by creation Lords of the world ? So the Lord himselfe saith : For euen the Sonne of man came not to be ministred vnto , but to minister , and to giue his life a ransome for many . And againe , I am among you as one that serueth . Now for whom was Christ , in the condition of his life , a seruant ? For himselfe ? Not for himselfe , but for vs ; as himselfe saith : For their sakes I sanctifie my selfe , that they also might be sanctified through the truth , Ioh. 17. 19. So that the actiue obedience of Christ in his life , his holinesse , as of a seruant , is also imputed to vs : For how was hee a seruant in our person , but that hee might free vs from the condition of seruants ? That as the passiue obedience of Christ in his death remoued away from vs the ragges of our sins , the badge and band of our seruitude : So Christs actiue obedience in his life hath put vpon vs the most glorious libertie of our infranchisement and freedome ; his death hath cleansed vs , & his life hath clothed vs. These two therefore are in no sort to be diuided ; vnlesse we would bee content to haue our deliuerance from hel , separated from our inheritance in heauen , and still to bee subiect to the punishment of losse , though free from the punishment of sense ; like those infants , who dying vnbaptized , the Pontificians haue deuised to put them in a certain Limbus , or Hell , wherein they must suffer , though not the punishment of sense , yet the punishment of losse , as they say . But as this is a meere fiction and fable ; so is that other : it being as impossible for a man , eue● to come to possesse the Kingdome of Heauen , without the imputation of Christs actiue obedience and righteousnesse , as without his passion imputed , euer to escape hell fire . So that Christ cannot be diuided ; wee must haue him whole , or none . For it was necessary , that the actiue righteousnesse of Christ , should both goe before , and accompany his passiue obedience ; seeing , without the actiue , the passiue should haue been altogether vnprofitable : therefore they are ioyned together , Phil. 2. 7. 8. that so his passiue , might seale vnto vs his actiue , and his actiue , sanctifie vnto vs his passiue . Nay , was not his passiue obedience also actiue , by a voluntary offering vp of himselfe ? Was hee not obedient vnto the death ? Saith not Christ himselfe , Ioh. 10. 15. I lay downe my life for my sheepe , and vers . 17. Therefore doth my father loue me , because I lay downe my life , that I might take it againe : and vers . 18. No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and I haue power to take it againe . Christs passiue obedience therefore being it selfe also actiue , how can these two possibly bee separated and diuorced one from the other ? That as the passiue obedience of Christ hath freed vs from sinne , hell , death , and condemnation ; so the actiue obedience of his life , might restore vs vnto , & possesse vs in the perfect state of righteousnesse , life , saluation , and the Kingdome of heauen . Yea , these two are so vnseparable , as that the confluence of all the sweet streames of Christs actiue obedience in his life , haue a most sweete and comfortable influence , into the bitter sea of his passiue obedience in his death ; making it to bee a most perfect and intire sacrifice , the holinesse of Christs life sanctifying his death , and shewing him to bee that Lambe of God , without spot or blemish . So that we cannot be partakers of Christs passiue obedience , without his actiue ; lest hee proue vnto vs a lame and imperfect sacrifice . And therefore , the Apostle doth infold the affirmatiue imputation in the negatiue : saying , Euen as Dauid also described the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man to whom the Lord will not impute sinne . Here is imputation of righteousnesse without workes , concurring with the not imputing of sinnes . For euen the passiue obedience of Christ , whereby our sinnes come not to bee imputed , had in it the holinesse and vertue of his actiue obedience throughout his whole life , hauing beene obedient vnto his death , that so the righteousnesse of his life also might be imputed vnto vs. Stella , vpon Luke , saith ; Omnes passiones Christi potius actionis nomine appellandae sunt , quàm passiones . Christi martyrium , & crucis eius tormentum , nihil redemptioni nostrae prodessent , nisi actionem habuissent , quod est , velle flagellari , & velle crucifigi : All the passions or sufferings of Christ , are rather to bee called actions than passions . The martyrdome of Christ , and the torment of his Crosse , had auailed nothing to our redemption , if they had not had action ; which is , to be willing to be scourged , and willing to be crucified . He therefore that separates the actiue obedience of Christ in his life , from his passiue in his death , is like the man in the Gospell , whom when the vncleane spirit had cleane left , returned , turned , and finding him as an house swept , with whited wals , but voide of the garnish of grace , he takes seuen other spirits worse than himselfe , makes with them his re-entry , and dwels there : so the last state of that man , is worse than the first . Such is he that seemes to be cleansed from his sinnes , and all his vncleannesse ( like a new swept house ) by acknowledging the righteousnesse of Christs passiue obedience in his death , imputed to him ; but neglecting , yea reiecting the righteousnesse of Christs actiue obedience in his life , as nothing pertaining to him in the point of iustification : but as though hee must haue a selfe-garnish , as of a whited wall , inherent in him , whereby to claime the kingdome of heauen , he becometh seuen times more vncleane than he was before . O neuer let Christs life and death be diuided , his actiue obedience & his passiue let euer go together ; lest if we let go the one , we lose both . Therefore giue me whole Christ , or none : both his death , that I may not dye for euer from him ; and his life , that I may liue for euer with him . The learned and godly Cardinall Contarenus , who liued in Luthers time , and writ soundly of iustification , saith well to this purpose : Omnis Christi iustitia attribuitur nobis , quicunque Christum induimus : The whole righteousnesse of Christ is attributed or imputed to vs , as many as haue put on Christ. For ( to conclude this in a word ) the redemption by Christ procureth two things vnto vs ; deliuerance from death , and the purchase of life . By his passiue obedience hee wrought the first , by his actiue the second : For properly the death of Christ was to free vs from death ; but the life of Christ to infeoffe vs in life . The condition of the first Adams life was , Doe this , and liue : the second Adam hath done it , that we might liue eternally ; eternally , not as Adam had the promise , here on earth : but in heauen . Hence it is , that as Iesus Christ descended into the state of death , to redeeme vs thence by his death : So hee came downe from heauen , that in the humility and obedience of his life on earth , he might exalt vs thither : whither ( else ) not euen Adams best obedience could euer haue brought him ; much lesse ours . Which may answer to a question , that here may be fitly moued . Quest. Whether the obedience of the whole Law of God , wrought by Christ for vs , is auaileable as to redeeme vs from the punishment of sinne , so to purchase vnto vs eternall life in heauen ? The reason of the question , is , because not the Law , if it had beene for euer perfectly fulfilled by Adam , had any promise of that eternall life , and immediate vision in heauen , but only of this life . Heauen is not within the Couenant of workes . Answ. True it is , that the fulfilling of the Law in it selfe simply considered , hath no proportion with that endlesse life aboue . For the first Adam was of the earth earthly ; and all his happinesse promised vpon the condition of keeping the Law , for ought is reuealed or can be demonstrated , was terrestriall . But now forasmuch as the Law is fulfilled by Christ , this obedience reacheth to a higher reward ( because there is a higher promise made ) than that of the first Adam ; Because Christ the second Adam is the Lord from heauen , the Eternal , whose Kingdom is not of this world , but of a better , a heauenly , whose house is not made with hands . So that his obedience to the Law in regard of his person , becomes a rich and inestimable purchase of that better Kingdome for vs. For as is the heauenly , such are they that are heauenly , to wit , the generation of God in and by Iesus Christ , 1 Cor. 15. 48. 49. 50. vide & Iohn 3. 13. No man ascendeth vp to heauen , but he &c. Thus haue we proued out of the holy Scriptures , how the formall cause of iustification , or that which giues a perfect being to our iustification , making vs perfectly iust in the sight of God , is the imputation of Christs righteousnesse vnto vs , and that euen of his whole righteousnesse , actiue in his life , and passiue in his death . And that the formall cause of our iustification is not within vs , but without vs , not inherent , but by imputation , may easily appeare from the maine difference betweene the first Couenant and the second . The first Couenant was that which was made with Adam in Paradise : Doe this , and liue : the second that made with man after his fal , Beleeue , and liue . So the first Couenant was of workes , the second of faith , the first , of an inherent righteousnesse of our owne : the second , of a righteousnesse without vs ; not our owne simply , but by relation , namely made ours , to wit , Christs righteousnesse , who of God is made vnto vs righteousnesse , called in Scriptures the righteousnesse which is of faith . Not to obserue and know this difference well , is the ready way to leade men into all errour of this mysterie of God. The Apostle doth notably set downe this difference between the first and second Couenant , as termes infinitely opposite , and admitting of no reconciliation , Rom. 10. 3. when hee saith , that the Iewes being ignorant of Gods righteousnesse , and going about to establish their owne righteousnesse , haue not submitted themselues to the vnrighteousnesse of God ▪ For Christ is the end of the Law for righteousnesse , to euery one that beleeueth . For Moses describeth the righteousnesse which is of the Law , that the man which doth those things , shall liue by them . But the righteousnesse which is of Faith , is to confesse with thy mouth the Lord Iesus , and to beleeue in thy heart , that God raised him from the dead , and thou shalt be saued . Also Rom. 11. 6. If it be by grace , it is no more of workes ; otherwise grace is no more grace : but if it bee of workes , then it is no more grace ; otherwise worke is no more worke . Also Rom. 4. the Apostle setting downe this same opposition betweene the Couenant of workes and of faith , saith on this wise , v. 2. &c. If Abraham were iustified by workes , he hath whereof to glory , but not before God. For , what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse . Now to him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes : saying , Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . Blessed is the man , to whom the Lord will not impute sinne . What clearer Testimonies ? Yea , this did God himselfe teach vs not obscurely by his own act , Gen. 3. For when Adam had forfeited the first Couenant , which was of workes , made with him in Paradise before his fall , and after his fall had made with him another Couenant , to wit , of faith in Christ , the promised seede of the woman : What doth God thereupon ? Hee shuts man out of Paradise , and from the Tree of life , lest putting forth his hand , hee should take of it , and liue for euer . What is meant hereby ? Paradise was not only the place , but also did signifie the happy condition of Adams blessednesse , which he was to enioy in his innocencie : the Tree of life was a sacrament and symbol of life , appointed as a speciall meanes to preserue man from dying , or decaying in his naturall strength , so long as he continued in his obedience . But by disobedience hee forfeited the Couenant , brake the condition , lost his former happinesse , and was depriued of the meanes of that life , wherein hee should haue liued for euer vpon earth . Now God shutting him out from the earthly Paradise , the place of earthly blisse , and from the Tree of life , the sacrament and symbol of immortalitie , and hauing shewed vnto him another Tree of life in the middest of the Paradise of God , to wit , Iesus Christ , who is very God and eternall life ; which whosoeuer by reaching out the hand of Faith , eateth of , shall liue for euer . God ( I say ) doth hereby plainely teach vs , that in attaining to the heauenly Paradise by the Tree of life Iesus Christ , wee must not haue any more to doe with the things pertaining to the first Couenant , now altogether forfeited ; and from which Adam and his posteritie is for euer banished , neuer to returne or intermeddle there any more , Gen. 3 , 22. 23. 24. Therefore to teach , and beleeue , the doctrine of an inherent righteousnesse , whereby to attaine eternall life , is euen as it were in despite of God , and of his holy Angels the Cherubims , keeping the way of the Tree of life , to reuiue the old Couenant of workes againe , and with the hand of the body , to wit , good workes , reach out to take of the tree of life . This is a Babylonish confounding of the two Couenants , which stand vpon such irreconcileable termes of difference . Is there no more difference betweene , Do this , and liue : and , Beleeue , and liue ? betweene mans owne righteousnesse , and Gods righteousnesse , the establishing of the one , being the abolishing of the other ? Nor is it to purpose , that these Babylonians alledge , that they ascribe their inherent righteousnesse to God , as the author of it , and by whom it is infused into them . Adam in his purest naturals could say no lesse , but that all his inherent righteousnesse was the gift of God : for what had he , that he had not receiued ? Therefore the maine point of difference betweene the righteousnesse of the first Couenant , and of the second , is in this , That the one was inherent , and within a man , the other imputed , and without a man. Otherwise , what reall difference can bee imagined to be betweene them ? the difference chiefly consisting in a direct opposition . Nor will they difference these two Couenants of righteousnesse in regard of nature and grace , lest they should offend their Thomas Aquinas , who alloweth to the first Adam originall righteousnesse , consisting ( as hee saith ) in a supernaturall grace , or that which they call Gratia gratum facions , the chief grace of all . Aqu. 1. q. 95. 1. & q. 100 ▪ ibid. Although Aquinas in so saying , plainely sheweth his ignorance in the difference betweene the first and second Adam . For that grace which he saith was giuen to Adam , was neuer giuen , till Iesus Christ was reuealed , who was the onely fountaine of this grace , Iohn 1. 17. Now let vs see what iudgement the ancient Fathers of the Church are of in this point . Wherein when wee come to Fathers , the Pontificians cast vp their caps in triumph , as if the field were theirs . Hence it is that the Trent Fathers had such a hard conceit of the very word Imputation , that they desired it should be quite cashiered and cancelled , as a word neuer vsed of the ancient Fathers : although as the Historie there saith , that the termes of communication , participation , diffusion , deriuation , application , computation , & coniunction , are familiar enough with them . Others were of opinion , that seeing the thing it selfe was euident enough , there needed no quarrell about the word , especially , seeing by this word the same is precisely meant , that is expressed in other words . And though Imputation be not found vsed of all the Fathers , nor so frequently , yet of some it is , namely , of Bernard in his 109. Epistle . Vega also did affirme , That that word , though it be not found in the Scriptures , yet that it is a very proper Latine word ; and that the righteousnes of Christ may most truly be said , to be imputed to mankind for merit and satisfaction , and alwaies to be imputed to all that are iustified , satisfying for their own sins : but to be imputed to them , as if it were their owne , hee approued not . Whereunto , when it was obiected what St. Thomas was wont to say , That the passion of Christ for the remission of sinnes , was so communicated to him that is baptized , as if himselfe had vndergone it , or had suffered death : there was sharpe and long contention about his words . The Master of the Eremites was of opinion , that in the Sacrament of Baptisme Christs righteousnesse was imputed , because in all , and euery respect , it is communicated : but not in Penance , wherein our satisfaction also is required . Soto confessed , that the terme of Imputation was very popular and plausible , as which seemeth at the first blush , to ascribe all to Christ ; yet in regard of those consequences which the Lutherans draw thence , he alwaies had it in suspition , as we touched before . Of which sort are , That the onely imputation of Christs righteousnesse is sufficient , and no inherent required ; that Sacraments conferre no grace ; that , together with the sinne , the whole punishment was so abolished , that there was no place left for satisfaction ; that all the faithfull were equals in grace , righteousnesse , and glory ; whence was collected that execrable blasphemy , that all were equally iust with the blessed Virgin. Which words ( saith the History ) made that word so odious to the mindes of the hearers , that they were most propense , and bent to damne it for hereticall , notwithstanding strong reasons were alledged to the contrary . These altercations and bickerings amongst the Diuines , flowed chiefely from the immoderate affection of each to that Sect , to which hee had addicted himselfe . Thus the History . But come wee to the Fathers : among whom , though wee finde not the word Imputation precisely , yet the thing it imports , we finde expressely ; according to the opinion of some in the Councell , mentioned but now , saying : That seeing the thing it selfe was cleare enough , there needed no quarrell about the words ; especially seeing by this word , the same is precisely meant , that is expressed in other words . And by the way , Andreas Vega triumpheth greatly , that among all the Fathers , hee cannot finde the word Imputation ; as neither in the Scriptures , that Christs righteousnesse is imputed to vs vnto righteousnesse : although he confesse the word Imputation to be there vsed , as , faith imputed for righteousnesse , and sinne not imputed . And ( saith hee ) the ancient Doctors of the Church , before Bernard , were contented for this purpose to vse the words of communication , of participation , application , copulation , coniunction : but neuer the word Imputation , as that Christs righteousnesse were so imputed to vs , as if it were made ours . But those Authors , and authorities which he alledgeth , doe speake very significantly to the purpose , to confirme this doctrine of imputation . As first St. Augustine : Communicatio passionum Christi , virtus tua erit ; The communication of the sufferings of Christ , is thy vertue . And to passe by others , Thomas Aquinas saith : Omni baptizato communicatur passio Christi in remissionem , ac si ipse passus & mortuus esset : The passion of Christ is communicated to euery one baptized for remission of sins , as if he himself had suffered & dyed . And againe , as the same Vega alledgeth him : Poena passionis Christi communicatur baptizato , in quantum fit membrum Christi , ac si ipse poenam illam sustinuisset : The punishment of the passion of Christ is communicated to him that is baptized , in as much as he is made a member of Christ , as if he himselfe had sustained the same punishment . And yet ( saith Vega ) neither there , nor elsewhere , to my remembrance , doth hee say , that the punishments of the passion of Christ are imputed to vs , as if they were our owne . And perhaps ( saith hee ) it came to passe by the instinct and prouidence of the holy Ghost , that the Ancients neuer in this case vsed the word Imputation , lest the Heretickes might seeme to haue taken from them the hint and occasion of their errours . So Vega. Or rather , do not Pontificians euen wilfully make it an occasion , of confirming themselues in this their heresie , while they will rather beleeue , what they finde men haue precisely said , than cleaue to that , which God himselfe in his Word hath so expressely defined ; as neither Rome is named in Scripture for the Whore of Babylon , nor the Pope for the man of sinne . But in the meane time , let any indifferent man iudge , what more could haue beene expressed by the word Imputation , than they haue done by the word Communication ( whom Vega hath quoted ) to shew how thereby the righteousnesse of Christ is made wholly ours , his sufferings our sufferings , as if we our selues had suffered . But yet let vs see a little further into the language of the Fathers , concerning this point . Onely by the way , seeing Vega cannot finde the word Imputation once mentioned among the ancient Fathers , let him looke but St. Augustines Epist. 106. to Bonifacius , or as some copies haue it , to Paulinus , and there hee shall finde these words : Cur meritis praeueniri gratia perhibetur , quae gratia non esset , si secundum meritum imputaretur : Why is grace said to be preuented by merits , which should not be grace , if it were imputed according to merit . Yea , how often doth Augustine mention the Apostles words , where he saith ; Fides imputaretur ad iustitiam : Faith is imputed vnto righteousnesse ? But let vs contend not so much for the word ; as for the thing it selfe , which wee shall finde the Fathers to abound in . St. Ambrose writing vpon the 39 ▪ Psalme , saith ; Totus ex persona Christi iste Psalmus est : Iustitiam meam dicit , licet non arroganter & homo dicere possit Iustitiam suam , qui Deo credit , & fidem suam sibi reputari ad iustitiam confitetur : This whole Psalme is of the person of Christ ; therefore hee saith , My righteousnesse : though also a man that beleeues in God , and confesseth that his faith is reputed to him for righteousnesse , may without arrogancy say , his righteousnesse . Now although Ambrose say ( speaking of Christ ) Iustitiam meam , in stead of Iustitiam tuam ( as it is in the originall , and also in the vulgar Latine , he following some other copy ) yet hereby wee may see his vnderstanding in the mysterie of Christ ; namely , how Christs righteousnesse comes to bee our righteousnesse , our faith being imputed to vs for righteousnesse , as the Scripture saith . Sauing that Ambrose vseth the word Reputing , for Imputing ; differing very little in the sound , but nothing at all in the sense . The same Ambrose writing vpon the Epistle to the Galatians , where hee opposeth the righteousnesse of the Law , and that of Christ one against the other , vpon these words : for if there had beene a Law giuen , which could haue giuen life , verily , righteousnesse had beene by the Law : saith , Iustitiam hau● dicit , quae apud Deum imputatur iustitia , id est , fidei ; quia & lex habuit iustitiam , sed ad praesens , quia non iustificaret apud Deum : remittere enim peccata non potuit , vt de peccatoribus faceret iustos ; he saith , that righteousnesse , which of God is imputed ; to wit , the righteousnesse of faith : sith the Law also had a kinde of righteousnesse , but temporary , that could not iustifie with God : for it could not forgiue sinnes , and so of sinners make men to bee iust . So that here is another ancient Father , vsing the very word Imputation . And a little after , vpon these words ; As many as haue beene baptized into Iesus Christ , haue put on Christ : saith , Hoc dicit , quia credentes , dum immutantur , Christum induunt , quando hoc appellantur , quod credunt : This he saith , because beleeuers , while they are changed , doe put on Christ , when they are called that , which they beleeue . So that by St. Ambrose his doctrine , our iustification is by imputation of grace by faith , in the putting on of Christ. And St. Austine , besides the former alledged place , where he defineth iustification to be a making of one iust , by accounting him so , or by deputing & reckoning him iust : saith , in Psa. 32. Nol● vos interrogare de iustitia vestra ; ●ortassis autem nemo vestrum audeat mihi respondere , iustus sum : sed interrogo vos de fide vestra . Sicut nemo vestrum audet dicere , Iustus sum ; sic nemo non audet dicere , Fidelissum . Nondum quaero , quid viuas : sed quaero , quid credas ? responsurus es , credere te in Christum . Non audisti Apostolum , Iustus exfide viuit ? fides tua , iustitia tua : I will not aske you of your righteousnesse ; for haply none of you dare answer me , I am righteous : but I aske you of your faith . As none of you dare say , I am iust ; so you dare not but say , I am a beleeuer . I demand not yet , how thou liuest : but how thou beleeuest ? thou wilt answer me , thou beleeuest in Christ. Hast thou not heard the Apostle , The iust shall liue by faith ? Thy saith is thy righteousnesse . And vpon the 30. Psalme , the same Father doth further cleare his minde touching imputatiue righteousnesse , vpon these words of the Psalme ; Rid mee , and deliuer mee in thy righteousnesse : Nam si attendas ad iustitiam meam , damnas me . In tua iustitia erue me : est enim iustitia Dei , quae & nostra fit , cum donatur nobis . Ideo autem Dei iustitia dicitur , ne homo se putet à seipso habere iustitiam : For if thou lookest vpon my righteousnesse , thou condemnest mee . In thy righteousnesse deliuer me : for it is the righteousnesse of God , which is made also oure , when it is giuen vnto vs. And therefore is it called Gods righteousnesse , lest man should thinke that he hath righteousnesse of himselfe . Now what righteousnesse doth this holy man meane here ? The righteousnesse of God made ours by infusion of grace into vs ? So , I know , the Pontificians would be ready to interpret this place . But let St. Augustine be his owne interpreter , who addeth in the very next words : Sic enim dicit Apostolus Paulus ; Credenti in eum , qui iustificat impium : So saith the Apostle Paul ; To him that beleeueth in him , that iustifieth the vngodly . Quid est , Qui iustificat impium ? Qui ex impio facit iustum : deputatur fides eius ad iustitiam : What is that , Which iustifieth the vngodly ? Who of vngodly and wicked makes iust : his faith is deputed for righteousnesse . Yea , this holy man , is so farre from ascribing the least part of iustification to any inherent righteousnesse in vs , as that he excludes euen faith it selfe , as it is a worke , from being any meritorious cause of our iustification . For elsewhere speaking of Gods election and vocation , of grace , and not of workes , alledging the examples of Iacob and Esau ; the one loued , the other hated , euen in the wombe , before either of them had done good or euill , &c. that the election of God might stand , not of workes , &c. Si autem verum est , quod non ex operibus ; & inde hoc probat , quia de nondum natis , nondumque aliquid operatis dictum est : vnde nec ex fide , quae in nondum natis similiter nondum erat : And if it be true , that it is not of works ; and from thence he proues it , because it was said of them before they were borne , and before they had done any thing : whereupon , neither was it in respect of faith , which likewise ( as a worke ) was not as yet in them , being yet vnborne . And againe ; Iustificati gratis per gratiam ipsius , ne fides ipsa superba sit . Nec dicat sibi quis , si ex fide , quomodo gratis ? quod enim fides meretur , cur non potius redditur , quàm donatur ? Non dicat ista homo fidelis ; quia cum dixerit , vt merear iustificationem , habeo fidem : respondetur ei , Quid enim habes , quod non accepisti ? Being iustified freely by his grace , lest faith it selfe should be proud . Nor let any man say to himselfe , if it be of faith , how is it freely ? for that which faith meriteth , why is it not rather rendred as due , than freely giuen ? Let no beleeuer speake thus : for when he shall say , I haue faith , that I may merit iustification ; it is answered him , For what hast thou , that thou hast not receiued ? Thus this holy man disclaimes all merit of workes in vs ; yea euen of faith it selfe , though it bee the instrument to apply the righteousnesse of God in Christ vnto vs , whereby we are truely iustified . And it stands with good reason : For faith iustifieth not by vertue of the act of beleeuing , but as the instrument , in applying the obiect , which is Christ. As the hand is said to heale , onely by applying the medicine ; or to inrich , by receiuing a treasure ; or to feed , by putting meat into the mouth : as we say , a childe is fed with a spoone , when the milke onely feedeth . So faith , by applying Christ , the true balme , healeth : by receiuing Christ , the true treasure , inricheth : by conuaying Christ , the true bread and water of life , feedeth the soule . St. Augustine also in his first Sermon vpon the 70. Psalme , saith : In eum credo , qui iustificat impium , vt deputetur fides mea ad iustitiam : I beleeue in him that iustifieth the vngodly , that my faith may be deputed ( hee comes very neare Imputed ) for righteousnesse . It would fill a large volume , to set downe the Tracts and sayings of this holy Father , to this purpose , seeing all his workes are euery where perfumed with this most sweet and Catholicke doctrine of iustification through the righteousnesse of Christ imputed to vs ; not for any grace inherent in vs , though it be the gift of God , bestowed on vs for Christs sake . I will onely adde one or two sayings more of this holy man. Per fidem induendo Christum omnes fiunt filij ; non natura , sicut vnicus Filius : sed filij fiunt participatione sapientiae , id praeparante atque praestante Mediatoris fide ; quam fidei gratiam nunc indumentum vocat , vt Christum induti sint , qui in eum crediderunt : & ideo filij Dei , fratresque eius Mediatoris effecti sunt : In putting on Christ by faith , all are made sonnes ; not sonnes by nature , as is the onely begotten Sonne , but they are made sonnes , by the participation of wisedome , being prepared and performed by the faith of the Mediator ; which grace of faith hee now calleth a clothing or putting on ; so that they haue put on Christ , that haue beleeued in him : and therefore they are made the sonnes of God , and brethren of the Mediator . What plainer words could this holy Father haue vsed to expresse the nature of iustification , in the imputatiue righteousnesse of Christ , than by calling imputation a participation of Christ , by the meanes of faith ? in which respect , hee calleth faith a putting on , because thereby Christ , with all his righteousnesse , is put vpon vs , and so wee are made the sonnes of God. Iustin Martyr saith : Quid aliud peccata nostra potuisset tegere , quàm Christi iustitia ? O beneficia expectationem omnem exuperantia ! vt iniquit as quidem multorum , in vno iusto abscondatur ; iustitia autem vnius faciat , vt multi iniusti pro iustis habeantur : What else could haue couered our sinnes , but Christs righteousnesse ? O blessings exceeding all expectation ! that the iniquity of many should bee couered in one righteous person : and that the righteousnesse of one should cause , that many vniust , should be accounted iust . And of later times , deuout Bernard : Mors in Christi morte fugatur , & Christi nobis iustitia imputatur : Death is vanquished in Christs death , and Christs righteousnesse is imputed to vs. And againe : Qui nostram & induit carnem , & subijt mortem , put as , suam nobis negabit iustitiam ? voluntariè incarnatus , voluntariè passus , voluntariè crucifixus , solam à nobis retinebit iustitiam ? Christus peccati meritum tulit , suam nobis donando iustitiam : Hee that both tooke vpon him our flesh , and vndertooke death , will hee , trow you , denie vs his righteousnesse ? voluntarily incarnate , voluntarily suffering , voluntarily crucified , will hee keepe from vs his onely righteousnesse ? And writing to Innocentius , he saith : Homo qui debuit , homo qui soluit . Nam si vnus pro omnibus mortuus est , ergo omnes mortui sunt : vt videlicet satisfactio vnius omnibus imputetur , sicut omnium peccata vnus ille portauit : It was man that was indebted , and man that paid it . For if one died for all , then were all dead : to the end , that the satisfaction of one should be imputed to all , euen as he alone bore the sinnes of all . Ambrose also vpon these words of the Apostle ; Christ was made a curse for vs , as it is written , Cursed is euery one that hangeth on tree ; saith : Non ille maledictus , sed in te maledictus : Christ was not accursed , but in thee was hee accursed . Iust so are we in him blessed . Saint Cyril also vpon these words of Esay ; The Deliuerer shall come forth of Sion , and shal turn away iniquities from Iacob , &c. concludes thus , from Rom. 10 10. For with the heart , &c. With the heart , saith he , man beleeueth to righteousness , & with the mouth confession is made to saluation . We haue therefore receiued of God the word of faith , and confession . Which word bringeth saluation , and procureth righteousnesse : For Christ doth so iustifie the vngodly , that hee proclaimeth ; Behold , I haue remoued thine iniquities as a cloud , and thy sinnes as a mist. For this word of faith shall be for euer in vs , and shall neuer cease from our mouth ; but wee shall transmit and conuay it , euen vnto posterity . For thus also shall posterity be iustified : For if Christ bee for euer both God and Lord , the confession of this his faith , shall neuer faile with those , who haue acknowledged his appearing . So Cyril . This therefore was among the ancient Fathers of the Church , and they haue sent it downe to vs their posterity , as the Catholicke faith to bee confessed of all Gods children , vntill the appearing of Iesus Christ , that our iustification stands in the merits of Christ , and the mercies of God , in the remission of our sinnes , and the not imputing them vnto vs. But the Trent-Fathers , and the Church of Rome , as being not the legitimate posterity , but the bastard brood , ( falsly pretending from those holy Fathers ) disclaime this Catholick faith , concerning iustification in the remission of sinnes ( which God in the forenamed place of Esay , cals his new Couenant , or Testament ) and doth anathematize and curse to the pit of hell , all those , that haue , or shall place our iustification in the onely imputation of Christs righteousnesse , or in the remission of sinnes , without our inherent righteousnesse ; as appeareth in the former Chapter . What needes more testimony in such a cloud of witnesses ? Among all which , not a word of any inherent righteousnesse , not a word of infusion of grace , not a word of hope and charity ioyned with faith , as equally concurring , much lesse precurring and out-stripping faith , in the worke of iustification : not a word of imputation so to bee vnderstood , as if Christ did therefore merit , that we might haue grace inherent , or of our owne , whereby to bee iustified in Gods sight . Although true it is , that the same ancient Fathers doe often call our inherent righteousnesse , which is our sanctification , by the name of iustification ; but they neuer say , that hereby we are iustified in the sight of God. In a word , the consideration of the true difference , betweene the first couenant and the second , doth easily conclude the truth of this doctrine . The first couenant made with Adam in Paradise , was the couenant of workes ; Doe this and liue : but the second couenant opposite to that , is of grace ; Beleeue and liue : as the Apostle doth notably oppose faith against workes in our iustification . Therefore vnlesse wee would bring man againe into the estate of Adam , in his earthly Paradise , before his fall , and so shut out Christ the second Adam : to pleade iustification by workes is a monstrous dreame . Therefore it was not for nothing , that our first Parents were banished out of that earthly Paradise ; typically to teach them , that now they had no more to do with that first condition of their creation , the happinesse whereof , depended vpon the couenant of workes : but now they must seek a new Paradise , that is , a heauenly , and that by a new and liuing way ; to wit , by faith in Christ : which is that couenant of grace , opposite to the couenant of workes . So opposite , that , as the Apostle saith , If it be of grace , then it is no more of workes ; otherwise grace is no more grace . But if it bee of workes , then is it no more grace ; otherwise worke is no more worke , Rom. 11. 6. CHAP. VI. Of the instrumentall cause of iustification ; and first of the Romane Catholicke doctrine herein . THE Councell of Trent puts no other instrumentall cause of iustification , but the Sacrament of Baptisme ; which ( saith she ) is the instrument of faith , without which faith , no man could euer obtaine iustification . Where notwithstanding , shee would seeme not altogether to exclude faith , as a party-instrument . But because Baptisme is so vnderstood as an instrumentall cause , as will require rather a particular discourse by it selfe ; wee will shew here what allowance they giue to faith in iustification . That which the Pontificians ascribe to faith in the worke of iustification , is either , that it is a worke of grace , preparing and disposing a man to receiue the grace of iustification ( as being the beginning of other graces , and going before iustification , as appeareth out of the Tre●● Councell , Ses. 6. cap. 8. ) or else that it is a grace , concurring with other graces infused and inherent ; as hope , and charity , and such like , by which ioyntly a man comes to be iustified : otherwise , they allow faith no hand at all in iustification ; As may appeare in the Councell of Trent , the sixth Session , the ninth and eleuenth Canons : Si quis dixerit , sola fide impium iustificari , &c. If any man shall say , that a sinner is iustified by faith alone , &c. And if any man shall say , that men are iustified either by the onely imputation of Christs righteousnesse , or by the onely remission of sinnes , excluding grace and charity , which is shed abroad in their hearts by the holy Ghost , and is inherent in them ; or also , that the grace whereby we are iustified , is onely the fauour of God , let him bee Anathema , or accursed . Whereupon , Vega in his glosse vpon this place , sets this downe for his prime conclusion : Certissima fide est tenendum , fidem solam absque operibus alijs , neque satis esse ad iustificationem acquirendam , neque ad tenendam acquisitam : Wee are to hold by a most certaine beliefe , that faith alone , without other workes , is neither sufficient to procure iustification , nor being procured , to preserue it . And what those other workes bee , hee telleth vs , to wit ; first , Baptisme ; secondly , the Eucharist or the Masse ; thirdly , Penance ; fourthly , Confession and Absolution ; fiftly , the keeping of the Commandements , &c. And againe : Multipliciter posse hominem iustificari , & prima quidem , ac communior magisque protrita via est per poenitentiam : secunda dilectio Dei super omnia , &c. Wee say , that a man may be iustified many waies . The first , and more common beaten way , is by penance : the second , by the loue of God aboue all : the third , by martyrdome : the fourth , by prayer ( no doubt so many Pater-nosters , and Aue-maries vpon beades , and obseruing Cannonicall houres ) the fift , by the Sacraments of the Church ; and especially , by Baptisme , Penance , and the Eucharist . Penance , you must note , is in great request in the worke of iustification , being here againe repeated and rancked in the middest , betweene Baptisme and the Eucharist , because in Penance there is not onely Confession , to know what is in the conscience , but satisfaction , to tell what is in a mans purse , if hee will deale by commutation . And in the last place , Probabilis est etiam sexta , vt videtur , via , nempe per fidem : It seemeth also probable , that there is a sixt way , namely by Faith. But this way of faith comes lag in the reare , and it is but probable neyther , nay it doth but seeme probable . The other wayes therefore are their common high-wayes of iustification : this of Faith is onely a way of sufferance , and that in some case of Necessitie ; yet with speciall restriction too , as iustifying a man onely from originall sinne , as Vega there addeth : Videtur enim probabile , &c. For it seemeth probable , that if a man be infected only with originall sinne , and so soone as he should come to the vse of reason , hauing heard the preaching of faith , and seene miracles to confirme it , should be willing to receiue it for the sauing of his soule : by this onely , that he giues credit vnto it , hee should be iustified , and haue his originall sinne pardoned . But here , mee thinkes , Vega forgets himselfe in two things : first , that he puts faith in the last place , which elsewhere he puts in the first . Secondly , that he attributes that to faith , to wit , the taking away of original sinne , which eyther was taken away before in the baptized , or if the party were not yet baptized , Faith is not sufficient to iustifie him from originall sinne without Baptisme , eyther infacto , or in voto , in deed , or in desire : Yea , in the conclusion he saith peremptorily , Non fides , sed poenitenti● primas partes tenet in reconciliatione peccatoris : Not faith , but penance hath the chiefe place in the reconciliation of a sinner . For ( saith hee ) Penance is the immediate cause , or immediate disposition : and as it seemeth , sufficient with Gods grace , to our iustification ; yea , it perfecteth and consummateth our iustification . But Faith is not such a neer disposition to iustification , and it remaineth in sinners , and our iustification is but as it were initiated by it . It is euident therefore , that the most potent cause of our iustification , is penance , and therefore that we are iustified , it is to be imputed to it , and not to faith . So he . Nay such is the Pontifician hatred against Faith , that Vega , Trents Interpreter , denyes euen Faith , that is formed by grace and charity ( as they say ) to bee sufficient to iustification . As he saith , Quamuis eo ipso , quod aliquis per fidem iustificetur , fiat fides illius formata , tamen non sequitur , quod per eam , vt formatam , acquiratur iustitia . Et ideo neque debent loca , quae ●ribuunt iustitiam fidei , restringi ad fidem formatam : Although a mans iustification by Faith implyeth that his Faith is formed ( to wit a true Faith ) yet it followeth not , that by it , as it is formed , righteousnesse is obtained . And therefore neyther those places , which attribute righteousnesse to Faith , ought to bee restrained to true Faith , or Faith that is formed . Such a hard conceit haue the Pontificians of Faith , formed or vnformed . But now forasmuch as the Scriptures doe euery where ascribe so much to faith in the point of iustification : how doe they answer the Scriptures in this point ? Surely Vega , according to his rare dexteritie , vndertakes that taske too , &c produceth fiue reasons , why the Apostle hath done most prudently , oftner to attribute iustification to faith , than to any other vertue . The first is , Because faith is the foundation , and fountaine , the prime cause , and roote of our saluation : which ( saith he ) St. Augustine hath shewed in his Booke of the Predestination of Saints ; alledging Cornelius for an example , whose Prayer and Ames-deeds were done in faith , that by them ( saith Vega ) he might be brought to the Faith of Christ. Now note here , I pray you , a notable tricke of legier-demain in this Tridentine Champion , who was of one spirit with that Councell . For , doth he giue these titles to faith , calling it with the Councell , the fountaine , and foundation , the roote , and originall of our saluation , for any good will hee beares faith , or that herein he preferres it before other graces ? Nothing lesse . For a little before , hee had giuen faith such a blow , and that with Aristotles philosophicall fist , as that hee hath made this very foundation to stagger againe . Plus enim quam omni● &c. For ( saith he ) this is of more weight , than all that are brought for the commendation of faith towards God : that we are more straitly vnited to him by our louing of him , and by sorrow for offending of him , and a purpose to our vtmost endeauour to please him for the time to come ; then we are vnited by faith . Which being the formost in our iustification , it comes hindmost , and furthest off from perfection : according to that axiome in Philosophy , Priora generatione , posteriora perfectione : The first in generation , the last in perfection . But passe wee to his second reason , which is much like the former , Because ( saith he ) all our workes which concurre to iustification , haue their meritorious force from faith , and faith from none else besides . Thirdly , Therefore is our saluation fitly attributed to faith , because there is no stronger cause to moue a sinner to those things , which on his part are requisite to his iustification . Fourthly , It was conuenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our iustification vnto faith . Indeede Vega's copie hath sanctification haply mis-printed ; sauing that they confound iustification and sanctification together . But why so commonly impute iustification to Faith ? namely , because ( forsooth ) the Apostles had to doe with sundry sects , and therefore were so to attemper their exhortations , as to draw them from their sect , to the Christian Faith. Nor is it lawfull ( saith Vega ) hence to inferre , that there are no other things better , than those , which are more often commended . So by this reason we are to vnderstand , that the doctrine of iustification by Faith , so often commended , and preached by the Apostles in their Epistles , was not therefore so much and so often pressed and preached , as if it were the best doctrine , but that other doctrines , according to Vega's estimate , might be better : but as if the Apostles only temporized with those times , and persons with whom they had to doe . As if it appertained not to all Abrahams seede by promise , to whose Faith righteousnesse was imputed : nor was it written ( saith the Apostle ) for him onely , that it was imputed to him ; but for vs also , to whom it shall be imputed , if we beleeue on him , that raised vp Iesus our Lord from the dead . Therefore it is by Faith , that it might bee by grace , to the end the promise might bee sure to all the seede , both Iewes and Gentiles , which walke in the steps of that Faith of our Father Abraham . O Vega , be not so impiously iniurious , yea sacrilegious , to rob vs of the inheritance of our Faith , vnder a colour , as if iustification by Faith had beene a temporary purchase , and merchandize for those Apostolicall times ; and as if now the intaile were quite cut off from Abrahams race . Or if yee Pontificians will bee such malignant enemies to iustifying Faith , whereby Abraham and all his seede are , and shall bee iustified to the worlds end ; then confesse your selues to bee quite cut off from being Abrahams seede . His fift reason why iustification is most commonly ascribed to faith , is , because Faith is that only disposition , to which among all our workes , it might principally bee attributed , without perill of our pride , and the iniurie and derogation of Gods grace . For , seeing faith is the gift of God , and a kinde of testimony of Gods grace towards vs , in as much as it is attributed to our faith , it is attributed to the grace and mercy of God , and not to our strength , that no flesh shall glory in his presence . But why then , Vega , do you teach the doctrine of iustification another way , and the onely way to puffe men vp with pride , and so to empty them of all grace ? As Bernard saith , Non est quo gratia intret , vbi iam meritum occupauit : Grace findes no way to enter , where merit hath already taken vp the roome . And againe , Deest gratiae , quicquid meritis deputas : That is detracted from grace , whatsoeuer is imputed to merits . Dost thou commend the admirable wisedome of God , in teaching man to ascribe the iustification of Faith to the mercy and glory of God ? and yet dost thou adde iustification of thine owne workes , to robbe God of his glorie , and thy selfe of all grace , puffing vp thy selfe with pride in steade thereof ? But leaue we these puddles of errour , and come we to the Chryst all fountaines of Christs truth . CHAP. VII . The Catholike Faith , of the Doctrine of Faith , as the sole immediate Instrument to apprehend and apply the righteousnesse of Christ imputed to vs to our Iustification , as beeing the effectuall meane of our vnion with him . HAuing seene what credit Faith carryeth among the Pontificians , in the work of Iustification , which at the best , is allowed no more but eyther to dispose and make a man the more apt ( & that also with the helpe of other disposing graces ) to receiue Iustification ; which notwithstanding for all his Faith , he may faile , and come short of : or else , to come in for a share , ( but must be content with the least share , or none at all ) among other graces , as Charity , Penance , Martyrdome , and such like ; all which take place of Faith in Iustification : Let vs now come to take an estimate of Faith according to the standard of Catholike Doctrine , weighing it in the most vnpartiall ballance of the Sanctuary . Nor doe we purpose in this place to speake particularly , and punctually of the propertie and kinde of Faith , whereby a man is said to be iustified ; as referring that to the more proper place : but wee will content our selues so to speake of faith here in generall , as the only immediate instrumentall cause in vs , whereby we come to bee made righteous in the sight of God. For , as our Iustification is by the Imputation of Christ , and his righteousnesse vnto vs : so the only instrumentall meane comming betweene , to apply , and effectually to worke this imputation of Christ to vs , is the act of beleeuing ; which is the property of Faith. As Augustine saith , Fidelis est à fide , fides à credendo : A beleeuer hath his name of Faith , and Faith of beleeuing . As the Apostle saith , With the heart man beleeueth to righteousnesse . Faith is the hand of the soule , which applyes the sacrifice of Christ for sinne . It is the hand that puts on the Robe of the righteousnesse of Christ our elder brother vpon vs , by the sweete smell whereof God being well pleased , bestoweth the blessing of heauen and earth vpon vs , of grace , and glorie , and all . Yea , faith hath another singular propertie , that it is as it were the ligament , or sinew , which fasteneth and vniteth euery faithfull member to the head Christ Iesus , from the influence of whose fulnesse , we receiue and grace for grace . And the Councell of Trent seemeth to professe as much , though with limitation , and restriction to her owne reserued sense : saying , Nam sides , nisi ad eam spes accedat , & charitas , neque vnit perfectè cum Christo , neque corporis eius viuum membrum efficit : For Faith ( say they ) vnlesse hope and charitie bee added vnto it , doth neither perfectly vnite with Christ , nor make a liuing member of his body . The Councell neede not here equiuocate for the matter , as if she did admit of our spirituall vnion with Christ by Faith indeed , but such a Faith , as hath hope and charitie ioyned with it : whereas in truth her meaning is , that not Faith , so much as Hope and Charitie , doe vnite vs to Christ , sith Hope and Charitie make the vnion perfect , which faith doth not . Yea , Charity and Penance ( as her intimous Vega saith ) doe more closely vnite vs to Christ , than Faith doth . But we shall discusse and discouer this mysterie more cleerely , when we come to speak of the kinde of Faith , required in Iustification . In the mean time suffice it vs , that we haue the Councels confession , That Faith ( at least ) with the helpe of Hope and Charitie doth vnite vs to Christ. And though Vega preferre Charitie and Penance before Faith , in this worke of vniting with Christ : yet thereby hee doth not altogether exclude Faith. Faith therefore ( according to the Pontificians confession ) hath at least a share ( though the least according to their allowance ) in working our vnion with Christ. But the Catholicke beliefe ascribeth this worke of vnion with Christ primarily , yea , and solely to Faith , namely , as the immediate and onely instrument of Gods spirit in vs. Now our iustification by the imputation of Christs righteousnesse , stands in our vnion with Christ. This is confessed of all , That whatsoeuer we receiue from Christ , it is by vertue of our mysticall vnion with him , And faith it is that worketh this vnion : not ( Faith as Pontificians teach ) before it bee formed by Charity . To which Faith only Vega ascribeth a certaine vnion with Christ : Comparamus enim nobis Spiritum sanctum & iustitiam , facimusque vt Christus inhabitet in nobis per Fidem informem , aut saltem per fidem , vt prius est natura , quàm formetur : For ( saith he ) wee get vnto our selues the holy Ghost and righteousnesse , and doe cause Christ to dwell in vs by Faith vnformed , or at least by Faith , as it is by nature before it bee formed . So that by this doctrine a dead Faith , or that which differeth not from the Faith of Diuels , doth cause our vnion with Christ , or Christ to dwell in vs. But let vs see how Vega cleereth this doctrine from this imputation . A little after in his second question of faith and workes , taking vpon him ( as he is very venterous ) to answer an argument brought to proue , that Paul excludes no beleeuer from saluation , where he saith , The righteousnesse of God by the Faith of Iesus Christ vnto all , and vpon all that beleeue . To this place ( saith Vega ) many commonly say , that Paul said not , Vnto all , and vpon all that beleeue him , but in him ; which is onely proper to those that haue charitie , and by loue tend vnto him : Aliud enim ( inquiunt ) est credere Deo , quod est , ei fidem adhibere : aliud , credere Deum , quod est , credere Deum , esse : aliud , credere in Deum , quod est , credendo amare , credendo diligere , credendo in eum ire , & eius membris incorporari : For it is one thing ( say they ) to beleeue God , that is , to giue credit vnto him : another thing , to beleeue God , that is , to beleeue that God is : and another , to beleeue in God , that is , by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to bee incorporate into his members . They are the words of St. Augustine , vsed by him very frequently throughout his workes ; and by name in his nine and twentieth Tract vpon Iohn , which Vega quoteth . Well , how doth Vega auoyde this Argument concerning Faith in Christ , bringing saluation vpon all that beleeue ? Nihil valet hoc refugium commune . Non enim habetur grace ●i , neque in eum , sed absolute dicitur , In omnes , & super omnes qui credunt : This common refuge , saith hee , is nothing worth . For it is said absolutely , Vnto all , and vpon all , that beleeue ; the Greeke hath not , him , or in him . Note here , good Reader , that these Pontificians , howsoeuer they would magnifie and preferre their vulgar Latine translation , before the originall Hebrew and Greeke , yet where it makes not for them , they can appeale to the originall : as Vega doth here . For indeede the Latine vulgar addeth in the foresaid place of the Apostle , Rom. 3. 22. In cum : saying , Iustitia autem Dei per fidem Iesu Christi , in omnes , & super omnes , qui credunt in eum : The righteousnesse of God by Faith in Iesus Christ , vnto all , and vpon all , that beleeue in him . But note , the spirit of the Trent Councell cannot endure to say , or heare Credere in Christum , to beleeue in Christ. Vega here disclaimes it , as not found in the Greeke , though the Apostle doth vse this Phrase in the very same Epistle to the Romanes , at the least fiue times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beleeue in him . And in the one Gospell of S. Iohn , this phrase , to beleeue in eum , in him , is vsed aboue thirty times : yet the Councell of Trent in her whole sixt session of iustification , doth not so much as once name credere in eum , to beleeue in him : which may make a man suspect there is something in this phrase , which will not agree with the Councels stomacke . But for as much as we touched a little before , how that Vega attributeth our vnion with Christ to Faith vnformed , and that the Councell saith , that not faith alone , without hope and charity , doth eyther perfectly vnite to Christ , or make one a liuing member of his bodie : to reconcile these two , we may easily see , how that neyther the Councell doth altogether exclude Faith alone from vniting with Christ , sauing that alone it doth not perfectly vnite , nor make a liuing member , but yet a dead member of Christ , as they say : nor Vega so admit of faith vnformed , to incorporate vs into Christ , saue that it doth it imperfectly , and makes men only not liuing members . So that in this worke of vnion , Vega makes this difference betweene Faith formed and vnformed : that the vnformed procureth the holy Ghost and righteousnesse , and causeth Christ to dwell in vs : and faith formed with charity causeth both Christ and the holy Ghost to dwell in our hearts , and the Kingdome of heauen to bee within vs. But extricating our selues out of these Romane perplexities , and serpentine windings , wee may easily see how the Scriptures ascribe our vnion with Christ vnto faith , euen by that vsuall phrase of Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Credere in eum , to beleeue in him , or rather , as the phrase importeth , to beleeue into him . A phrase which the Pontificians doe so much abhorre : but such , as Augustine doth set forth our vnion with Christ by ; as we see in that very place alledged out of him by Vega ; Credere in Christum , est credendo in eum ire , & eius membris incorporari : to beleeue in Christ , is by beleeuing to go into him , & to be incorporated into his members . And again ; Hoc est credere in Deum , credendo ei adhaerere : This is to beleeue in God , by beleeuing to adhere or cleaue vnto him . As that reuolting generation of Ephraim , credidit Deo , sed non credidit in Deum , non ex fide adhaesit Deo : Ephraim beleeued God , but did not beleeue in God , did not by faith cleaue vnto God. And De verbis Domini , he saith : Qui in Christum credit , credendo in Christum , veniet in eum Christus , & quoquo modo vnitur in eum , & membrum in corpore eius efficitur : Hee that beleeueth in Christ , by beleeuing in Christ , Christ will come into him , and he is altogether vnited vnto him , or rather , in eum , into him , and is made a member in his body . But note here a maine difference betweene St. Augustines sincerity , and the Councell of Trents double dealing equiuocation . For Augustine in the same place before mentioned , saith , that this faith which vniteth vs to Christ , and Christ to vs , hath euer hope and loue inseparably ioyned with it , else it is not that faith , Quae credit in Christum , which beleeueth in Christ , or into Christ : His words are ; I lle credit in Christum , qui & sperat in Christum , & diligit Christum . Nam si fidem habet sine spe , ac sine dilectione , Christum esse credit , non in Christum credit : Hee beleeueth in Christ , who also hopeth in Christ , and loueth Christ : For if hee haue faith without hope , and without loue , hee beleeueth that Christ is , but beleeueth not in Christ. Yet we see that this holy man ascribeth our vnion with Christ to the act of beleeuing , which is the prime property of faith ; and not to the acts of hoping and louing , which are the secondary qualities of it . Euen as the act of burning is attributed to the heate of the fire , the prime quality of it ; and not to the light , nor to the drinesse of it , which are secondary qualities of the fire . So that as the fire hath heate , hath light , hath drieth , all of them ioynt qualities in the fire ; yet it vniteth the combustible matter vnto it selfe , or incorporateth it selfe into it , not by reason either of the light , or of the drieth of it , but onely : by the heate , the prime property of the fire : So faith hath beleeuing , hath hope , hath loue , all of them inseparably ioyned vnto faith , yet faith vnites the obiect , Christ , vnto it , or vnto the soule ; not by the vertue of hope and loue , but by its most proper act of beleeuing . As the same Augustine saith : Medicina animae omnium vulnerum , & vna propitiatio pro delictis hominum , est in Christum credere . Nec omnino quisquam mundari potest , siue ab originali peccato , siue ab actuali , nisi per fidem coadunentur , & compaginentur corpori eius , qui sine vlla illaecebra carnali conceptus est , & peccatum non fecit , nec inuentus est dolus in er● eius , &c. The medicine of all the wounds of the soule , and the only propitiation for mens sinnes , is to beleeue in Christ. Neither can any man be cleansed , either from originall , or from actuall sinne , vnlesse they be by faith vnited , and ioynted into the body of him , who without any carnall lust was conceiued , and did no sin , neither was guile found in his mouth . But the Trent Councell , with her Pontificians , will haue hope and loue so ioyned with faith , in working our vnion with Christ , as indeede they attribute a greater part of this worke to hope and loue , than to faith : which is all one , as to say , the fire doth more burne by vertue of his light and drieth , than of his heate . which is most absurd . Further , the Apostle sheweth this vnion by faith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . Now this dwelling is reciprocall and mutuall ; for as Christ dwelleth in our hearts by faith , so wee dwell in him by faith , and so by faith are made one with Christ. Againe , Rom. 11. 19. 20. Thou wilt say then , the branches were broken off , that I might bee graffed in : Well , because of their vnbeleefe they were broken off , and thou standest by faith . And againe , ver . 23. If the Iewes abide not still in vnbeleefe , they shall bee graffed into the true Oliffe tree , that is , into Christ againe . If they abide not still in vnbeleefe : implying , if they beleeue , they shall be re-ingraffed : so that faith is the instrumentall meane of our ingraffing into Christ , of our vniting with him . Whereupon Augustine saith ; Quam insertionem Oleastri ( amputatis propter infidelitatis superbiam naturalibus ramis ) etiam ipse Dominus in Euangelio praedixit , occasione illius Centurionis , qui in eum ex Gentibus credidit ; significans inseri Oleastrum propter humilitatem fidei : Which ingraffing of the wilde Oliffe ( the naturall branches for their proud infidelity being cut off ) the Lord himselfe foretold in the Gospell , by occasion of that Centurion , who of the Gentiles beleeued in him ; signifying the implanting of the wilde Oliffe for his humble faith . Thus we see vpon what ample proofes and testimonies this truth standeth , that by faith wee are vnited vnto Christ. Now because our vnion with Christ is a doctrine of singular vse , setting forth the nature and excellency of our Iustification by Christ , and wherein we put on and possesse Christ our righteousnesse ; therefore wee esteeme it fit to bee treated of in an intire Chapter by it selfe . CHAP. VIII . Of the nature and kinde of the vnion betweene Christ and the faithfull , and of the fruits and effects arising from the same . VNion is a making of many into one . Now there are sundry kindes of vnion : there is a consubstantiall vnion ( as Bernard cals it ) in the diuinity ; but this so transcendent , as it may be called rather vnity than vnion , and rather one than vnity . The Father , the Word , and the Spirit , these three are one , 1. Ioh. 5. 7. and Christ saith , I and the Father are one ; not wnited , but one , Ioh. 10. 30. So that this vnion in the diuinity , this vnity , this one , hath no parallel . As Bernard saith , speaking of some other vnions : Haec omnia , quid ad illud summum , atque ( vt ita dicam ) vnicè vnum , vbi vnitatem consubstantialitas facit ? All other vnions , what are they to that one supreame , and ( as I may so say ) that onely one , where consubstantiality makes the vnity ? And , super Cantica , serm . 71. Singularis ac summa illa est vnitas , quae non vnitione constat , sed extat aeternitate : That is the most singular and excellent vnity , which consists not by vnition , but existeth by eternity . There is also a personall vnion , and that is of the two natures in Christ ; which Bernard cals dignatiua vnitas , qua limus noster à Dei verbo ●●vnam assumptus est personam : a vouchsafing or gracious vnity , whereby the word of God vouchsafed to assume our slimie nature into the vnity of his person . There is a Sacramentall vnion between the signe , and the thing signified in the Sacraments . There is a naturall or animall vnion of the soule and body in man. There is an accidentall vnion betweene the mind and learning , found in a learned man. There is an artificiall vnion betweene the hand and the instrument ; as when the work is predicated of , or denominated of them both ioyntly : as a carued worke implies both the hand and toole wherewith it was wrought . There is a morall vnion between two friends , as Dauid and Ionathan . There is a ciuill vnion between the Prince and the People . There is an vnion of dependency betweene the Creature and the Creator ; for in him wee liue , and moue , and haue our being , Acts 17. 28. Finally ( to passe by others ) there is a spirituall and mysticall vnion betweene Christ and beleeuers : which is called spirituall , especially , from the principall efficient of it , the Spirit of God , and of Christ ; as the Apostle declareth , 1. Cor. 12. 13. By one spirit are we all baptized into one mysticall body of Christ. Now this spirituall vnion between Christ & the beleeuer , as it comes short of that first transcendent vnion in the sacred Trinity in vnity , so it doth as farre excell all those other vnions ; yet so , as it seemeth to partake in some thing of them all . For first , concerning that stupendious and wondrous vnion in the diuine Hypostaces or Persons , our vnion with Christ is resembled to it : as Ioh. 17. 20. 21. Neither pray I for these alone , but for them also which shall beleeue on mee through their word ; that they may all be one , as thou Father art in mee , and I in thee , that they also may be one in vs. And , Ioh. 14. 20. At that day ye shall know that I am in the Father , and you in mee , and I in you . Yea , Christ and his beleeuers are so vnited in one , in one mysticall body , as Christ and they are called one Christ , 1. Cor. 14. 12. So is Christ , that is , Christ and all his members ; being there compared to one body compacted of many members : So is Christ , saith the Apostle . So then , as the Father is in the Sonne , and the Sonne in the Father , one God ; so beleeuers are in Christ , and Christ in beleeuers , one Christ. So that the vnion betweene the Father and the Sonne , and betweene Christ and vs , seemeth to be alike . It is somewhat like indeede , but nothing alike : for the Father and Christ are one ; so is Christ and the beleeuer one , but yet in different respects . The Father and the Sonne are one , but essentially and naturally : Christ and the beleeuer are one , not essentially nor naturally , but are made so by grace , as Ioh. 17. 23. That they may be made perfect in one . So 2. Pet. 1. 4. We are made partakers of the diuine nature by gift . And as Bernard saith ; Hanc vnitatem non tam essentiarum cohaerentia facit , quam continentia voluntatum : This vnity is wrought , not so much by the coherency of essences , as by the correspondency and nearenesse of wils . And againe ; Homini & Deo , sua cuique & natura , & substantia est , cum Patris Filijque constet penitu● esse vnam : In the vnion betweene God and man , each of them notwithstanding retaine their nature and substance proper to themselues ; bu● the Father and the Sonne haue both one and the same substance . So that in our vnity with God in Christ , there is not confusio naturarum , sed voluntatum consensio : not a confusion of natures , but a consent of wils . Secondly , this vnion betweene Christ and the beleeuer , is not an hypostaticall or personall vnion , such as is betweene the two natures in Christ ; but it is mysticall onely , and such as maketh the beleeuer in Christ , to be with him one Christ , yet not personally , but spiritually & mystically , as 1. Cor. 6. 17. He that is ioyned vnto the Lord , is one spirit . Thirdly , this vnion betweene Christ and the beleeuer , is not that Sacramentall vnion between the signe and the thing signified , sith the signe hath no benefit from the thing signified , nor is it any longer a signe , than in the Sacramentall vse and application to the beleeuing Communicant , and so the Sacramentall vnion ceaseth ; yet as vnto euery faithfull receiuer , wheresoeuer the visible signe is administred , the inuisible grace signified is together exhibited , by vertue of the Sacramentall vnion , hauing dependance on Christs promise , and reference to the condition of faith in the Communicant : So such is the vnion betweene Christ and the beleeuer , that wheresoeuer faith is , there also is Christ with all his graces present to the beleeuer ; for hee dwels in our hearts by faith , Ephes. 3. 17. Fourthly , this vnion betweene Christ and the beleeuer , is not naturall ( or natiue , as Bernard cals it ) as that betweene the soule and the body in man ; because the one of them may be separated from the other by death ; but Christ and the beleeuer are neuer separated , no not in death : for to me to liue , is Christ , and to dye is gaine , Phil. 1. 21. For who shall separate vs from the loue of Christ ? Rom. 8. 35. & vers . 38. I am perswaded that neither death , nor life , &c. shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. But herein they agree ; as the body hath no life but from the soule : so the soule of euery faithfull man hath no life , but in and from Christ ; as the Apostle saith , Gal. 2. 20. I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for me . And as the soule and the body make one naturall man , so Christ and the beleeuer make one spirituall and mysticall Christ ; and all beleeuers , both of Iewes and Gentiles , are made one new man , not naturall , but supernaturall in him , Ephes. 2. 15. Fiftly , this vnion betweene Christ and the beleeuer , is not an artificiall vnion , as that betweene the hand and the instrument of the Artificer ; for the instrument is subiect to wearing , to breaking , and at length , to casting away , when there is no more vse of it : but we are so in the hand of Chris● , as we are preserued for euer ; as Ioh. 10. 28. I giue vnto them eternall life , and they shall neuer perish , neither shall any man plucke them out of my hand . yet herein it agreeth ; that as the instrument can do nothing of it selfe , not moue , not work , without the hand of the Artificer : so we can do no good thing , without the hand of Christ mouing and directing vs : as himselfe saith ; Without mee ye can doe nothing : for hee worketh in vs both to will and to worke , of his good pleasure . That as the Hatchet may not exalt it selfe against him that heweth with it , but yeelds the praise of the worke to his workeman ; so saith euery faithfull soule , as Esa. 26. 12. Lord , thou wilt ordaine peace for vs : for thou also hast wrought all our workes in vs , or for vs. Sixtly , this vnion betwixt Christ and euery beleeuer , is not an accidentall vnion , as betweene a man and learning , whereby he becomes a learned man : for an accident may be both present and absent , without the destruction of the subiect ; as a man may be learned or vnlearned , he may get learning , and lose it againe , and be a man still : but the learning of the holy Ghost , wherewith all the faithfull are inspired , cannot be missing , without destruction to the soule . He is no faithfull man that wanteth the knowledge of God in Christ , whom to know is eternall life , and not to know , is eternall death : for all the faithfull are taught of God , as Ier. 31. 33. & 34. verses . Yet herein doth our vnion with Christ resemble the accidentall vnion , because as no man is borne learned , or borne a Philosopher , but is made so by education and instruction ; so no man is borne by nature the childe of God , the scholar of Christ : but in time becomes a Christian Philosopher , by the instruction of the Word of God , and the inspiration of the Spirit of God , whereby hee is made a faithfull man , and a Disciple of Christ. Seuenthly , this vnion betweene Christ and the beleeuer , is not a morall vnion , such as is between friends ; which though it be founded at the best vpon vertue , yet it is no lesse mortall , than it is morall ; for if thé friendship dye not , before the friend dye , yet death makes a separation : as Dauid lamented the death of his louing friend Ionathan , the memory of whom lasted for a while in Dauids kinde vsage of Mephibosheth Ionathans sonne ; but it soone cooled , vpon a small occasion of Mephibosheths false seruant Ziba , who by belying his master to Dauid , got halfe his masters inheritance from him , when himselfe deserued rather to haue beene punished for wronging his master , than so rewarded for his dissembling officiousnesse , in bringing a present to Dauid of his masters store : So friendship is very mortall , it dyes often in a mans life time , or seldome suruiues death . And therefore the Poet said well ; Foelices ter & amplius , Quos irrupta tenet copula ; Nec malis di●ulsus querimonijs , Suprema citiùs soluet amor die : O happy , and thrice happy they Whom loues knot holds inuiolate ; Nor loosened till lifes last day By back-complaints begetting hate . But the vnion betweene Christ and his faithfull ones , though it be somewhat like that betweene morall friends , but mortall men ; as being betweene Christ and his friends , as he calleth his faithfull , Ioh. 15. 15. I haue called you friends , &c. yet this friendship between Christ and his , excelleth all other friendship . The Philosophers could say ; Amicus est alter idem : A friend is another selfe . And , Animus est non vbi animat , sed vbi amat : The soule is not where it liueth , but where it loueth . And , Amicorum omnia sunt communia : Betweene friends all things are common . Now these in comparison , as they are in practice amongst men , are but in a manner meere sayings , nominals rather than realls : For as Salomon saith ; Most men will proclaime euery one his own goodnes : but a faithfull man who can find ? Salomon found one among a thousand , which I thinke was the Prophet , that told him freely of his folly . Such friends few can finde , especially such as Salomon was . But now whatsoeuer can be spoken in praise of friendship , is really true betweene Christ and the beleeuer , his faithfull man : for they are so mutually each of them alteridem , another selfe , as that they are indeed oneselfe . Their soules and spirits are so interchangeably in each other , as the spirit of Christ doth really liue in vs , and our soules doe liue in him . Wee are in the Spirit , and the Spirit of Christ in vs , Rom. 8. 9. And , Now I liue , saith the Apostle , yet not I , but Christ liueth in mee , and the life which I now liue in the flesh , I liue by the faith of the Sonne of God , who loued mee , and gaue himselfe for mee . Here is true loue indeede , where the soule is not where it liueth , but where it loueth . And between these friends all things are most freely common : He partakes of our flesh , we of his spirit : Hee of our nature , we of his grace : He of our infirmities , we of his perfections : He of our pouerty , we of his riches : yea , Hee of our sinnes , which hee bare vpon the Tree , wee of his righteousnesse , the best Robe . He is called the sonne of man , we the Sonnes of God : He the Lord our righteousnesse , and we the Lord our righteousnesse : yea , He and we one Christ. O incomparable communion ! O incomprehensible vnion ! Neuer such an immediate intercourse and community betweene friends . And this , not for a day , or a yeare , or for terme of life ; but for life without terme . For as Christs loue to his is from euerlasting , so it is to euerlasting ; it is without beginning , and therefore without ending , Ioh. 13. 1. So that of this loue , betweene Christ and his faithfull friends and brethren , we may sing the Psalme of Dauid , the burthen whereof , is principally the loue between Christ and his brethren : Behold , how good and how pleasant it is , for brethren to dwell together in vnity ! It is like the precious oyntment vpon the head , that ran downe vpon the beard , euen Aarons beard , and went downe to the skirts of his garments . As the deaw of Hermon , and as the deaw that descended vpon the mountaines of Sion : for there the Lord commanded the blessing , euen life for euermore . This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull . Behold therefore , it is Christ that maketh his faithfull ones to dwell together in vnitie , to bee of one minde in the house of God , Psalme 68. 6. He it is , that perswades Iaphet to dwell in the Tents of Sem : the Gentiles to become one Family with the Iew , vnder Christ , that one head , whose type was Aaron . From him our head , our high Priest , flowes downe the oyle of grace vpon vs , vnto the skirts of his clothing , euen vpon vs , whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse ; of whose fulnesse wee haue all receiued , and grace for grace . His head is full of the dew of grace , distilling vpon the barren Mountaines of his Sion , his Church and chosen , to poure a blessing vpon it , and there to giue life for euermore . Such is the vnion betweene Christ & his faithfull ones , farre passing the loue betweene dearest friends , euen that betweene Ionathan and Dauid , passing the loue of women . Eightly , nor is this vnion betweene Christ and the beleeuer , a ciuill vnion , such as is betweene the King and the Subiect : for alas ! to what dis-vnion and diuision is this subiect too , especially where the Pope is Lord Paramount , whenas eyther his roaring Buls of excommunication , and deposition of Kings , or the poysoned steellettoes , or pistols of his all-daring brats , doe euen teare the head from the body , as too lamentable experience hath proued ? True it is , that Christ is our King , and we his seruants , hee commands vs , wee obey him , he is our Princely head , we his members : but his commandements are not grieuous , his yoke is easie , and his burden light . He hath lightened the burden , and sweetened the yoke vnto vs , by both hauing borne the grieuousnesse and bitternes of it himselfe alone , and for the remnant , hee both beares it with vs , and giues vs strength to beare it : yea , he hath so loued vs , and so shed his loue abroad in our hearts , by his holy Spirit giuen vnto vs , that as hee can neuer deny vs the grace and protection of a louing Prince : so hee hath giuen vs grace , neuer to deny him our most humble homage , and louing obedience . So that neuer was there such a strait bond betweene Prince and People , as betweene Christ and the Beleeuer . Ninthly , this vnion betweene Christ and the Beleeuer is not a coniugall vnion , such as is betweene a man and his wife ; although this be a mysticall resemblance , whereby Christ setteth forth his vnion with vs. For , this Coniugall vnion suffereth dissolution , and death giues the Suruiuer libertie to marry a new mate . Not so with Christ and his Spouse . This is a band indissoluble . The marriage band is but during this life , it holds not in heauen ; for there they neither marry , nor are giuen in marriage : but this with Christ suffereth no diuorse , but death is a degree to the full consummation of it . Also the man and the wife are but one flesh : but Christ and the beleeuer one spirit . In a word , this vnion betweene Christ and the Beleeuer , is not the vnion of dependency , as between the Creature & the Creator : for this is common to all the Creatures , who haue their being , life , and sustentation in a dependency from the Creator : his raine showreth , and his sunne shineth vpon the good and euill , vpon the iust and the vniust indifferently . All depend and waite vpon thee , saith Dauid , and thou giuest them their meate in due season ; when thou openest thine hand , they are filled with good ; when thou withdrawest their breath , they returne to their dust . But the vnion betweene Christ and his , although it be an vnion of dependency , wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ : yet this dependance is proper and peculiar to the faithfull , and not common with any other Creature , vnlesse with the elect Angels , who depend vpon Christ for the perpetuation of their happinesse . So that the faithfull haue their dependance on Christ , not onely as their Creator ( being the eternall Word ) common with other Creatures , but chiefly as their Redeemer and Sauiour , proper to them only ; and that not only for the supply of things temporall , but much more of graces spirituall , and glory eternall . Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not , wee come to see the more cleerely what it is . The Scripture also setteth forth this vnion by sundry similitudes , especially foure : as , betweene a house and the foundation ; betweene the vine and the branches , or , the oliue roote and the tree ; betweene the man and the wife ; betweene the head and the members . What more neare ? the foundation and building make one house ; the vine and branches one tree ; the man and wife one flesh ; the head and members one body . So Christ and the beleeuer are one spirit . Being vnited to Iesus our head , hee becomes the Sauiour of vs his body , Ephes. 5. 23. Beeing vnited to Christ , wee are annoynted with all his titles and graces : we are made Kings and Priests to God his Father . Beeing vnited to this foundation , we become liuing stones , growing vp to an holy Temple in the Lord. Being vnited to this Vine , this Oliue , we partake of the sweetnesse of the one , and of the fatnesse of the other . Being vnited to this Spouse , wee are endowed with all his goods . Being vnited to this head , wee receiue the rich influence of spirituall life and motion , quickning euery member : Yea , that which is the summe of all , wee put on Christ ; hee becomes wholly ours , being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , and all in all . Now true it is , that this vnion is not only internall , inuisible , reall , and peculiar to Gods elect , but also externall , visible , nominall , and common to all Christians . So that although all Christians in Common , as well Hypocrites and false Professors , as the sincere and faithfull , may claime a share in this vnion , so farre forth as it is externall and visible , as beeing wrought by externall and visible instruments , the Word and Sacraments , wherof all Christians are in common partakers : yet onely the Elect and Faithfull are partakers of the internall and true reall vnion with Christ , as being wrought by a most powerfull Agent , the Spirit of Christ , and by a most actiue instrument , the Faith of Christ. So that Faith in the hand of Gods spirit , is the principall , yea , and sole immediate instrument and meane to vnite vs vnto Christ ; euen as the spirit in man is the meane to vnite the body and soule together . CHAP. IX . Of the other Roman● Catholicke euasions , to elude and frustrate the euidence of Scriptures concerning sole Faith in Iustification . FOrasmuch as the holy Scriptures doe abound with cleare euidences , to proue our Iustification by Faith alone , in the only imputation of Christs righteousnesse , apprehended and applyed by Faith , altogether excluding workes from hauing any thing to doe in this worke : it stood therefore the Church of Rome vpon , to vse all art , and wit of men and Angels ( I meane bad Angels ) to blunder these Chrystall fountaines by their distinctions , and to sophisticate the pure simplicitie of truth with their faire false glosses , and farre-fetcht interpretations . To beginne with the Epistle to the Romanes , where the Apostle in setting down the doctrine of Iustification , doth so often attribute Iustification to faith , without workes , or without the works of the Law ; opposing faith against works , grace against merit , the Law of Faith against the Law of workes , as being incompatible meanes or instruments to iustification : The Pontificians can easily reconcile all , by vnderstanding the opposition to bee betweene Faith , and eyther those workes of the Law which are ceremoniall , or those which are done before a man haue Faith ; but not of those workes , which are done in the state of grace , after a man haue receiued faith : as is intimated in the eight Chapter of the Sixt Session of the Councell of Trent . Wherupon * Vega reckoning vp sundry opinions , as of some , that take those workes excluded by Paul , not only for legall and ceremoniall , but morall and naturall : of others , that say , St. Paul spake of workes going before Faith , and St. Iames , of workes comming after Faith , &c. At length addes his owne opinion , spun like a copweb , out of the subtiltie of his owne braine : and all vpon the preposition Ex , diuersly taken of Paul , and Iames , as this quaint Franciscan hath obserued . For this preposition Ex , saith he , in Paul signifieth merit , and debt : but in Iames , only co-operation , and co-efficiency : as where Paul saith , that no man is iustified ex operibus , by workes ; hee should meane , none is iustified by the merits and due deserts of his owne workes . And where Iames saith , That a man is iustified ex operibus , by workes , and not ex fide tantum , by faith only , he should meane , that workes do concurre vnto iustification , and not faith alone . But wee shall not want a broome to sweep downe this subtile webb . But let vs adde first another of his webs , which hee also fasteneth vpon his Trent-Fathers : namely , That Paul speakes of the first iustification , from which , precedent workes are excluded . And Iames of the second Iustification , in which , subsequent workes are included . Now for Vega's first reason and note vpon the preposition Ex , it is no lesse really absurd , than seemingly subtile . For , if Paul by saying , Neminem ex operibus iustificari : None is iustified by workes , should meane , by the merit or due desert of his workes ; then consequently by saying , hominem ex fide iustificari , that a man is iustified by Faith , he should meane , that man is iustified by the merit and due desert of his Faith : which Vega himselfe in the selfe same place denyeth . Thus the nimble Spider is wrapped and intangled in his owne webbe . And as for the Trent-Fathers conceipt of Pauls first , and Iames second Iustification , wee shall by and by see the vanitie of it . For indeede the iustification which Paul ascribeth to Faith without workes , and that which Iames attributeth ioyntly to workes with Faith , are so different , as they differ not in degrees of first and second , but in a most opposite respect , as much as Iustification in the sight of God , differeth from Iustification in the sight of man. As wee shall more plainely shew anon . Now for Pauls iustification by faith , without workes , it is cleare , that all workes are excluded without exception ; not onely legall , and ceremoniall , and morall , done before the state of grace , but those also done in the state of grace : none are excepted , of what nature soeuer . Paul shuts all out from iustification ; for if any be iustified by workes , yea by workes of grace , then Abraham : for Abraham is propounded not onely as a particular beleeuer , but as the father and figure of all the faithfull . But Abraham was not iustified by workes , not by any workes , not by his best workes done in the state of grace . This the Apostle proues manifestly , Rom. 4. 5. To him that worketh not ( instancing of Abraham ) but beleeueth in him that iustifieth the vngodly , his Faith is counted for righteousnesse : So that Abraham is iustified not by working , but by beleeuing . To this purpose , Gregory surnamed the Great , Bishop of Rome , vpon the seuen penitentiall Psalmes , in the fourth of them , to wit , Psalme 51. vpon these words : Et exultabit lingua mea iustitiam tuam ( you must pardon the vulgar barbarisme of the Latine ) the true English is ; And my tongue shall sing aloud of thy righteousnesse : saith , Iustitia Dei fides est : the righteousnesse of God is faith . And hee instanceth Abraham : Abraham beleeued God ( saith he ) and it was imputed to him for righteousnesse , Quia iustus ex fide viuit : Because the iust doth liue by faith . Si ergo iusti vita fides est , consequens est eandem fidem esse iustitiam , sine qua , quisque esse iustus non potest : If therefore the iust mans life be faith , it followeth , that the same faith is that righteousnesse , without which , no man can be iust . Or ( saith hee ) the righteousnesse of God is , that he will not the death of a sinner . For it seems iust with man to reuenge his wrong ; but it is the righteousnesse of God to pardon the penitent : So he . As therefore Abraham is iustified , so euery sonne of Abraham ; to wit , euery beleeuer is iustified : namely , by faith , and not by workes . Now was not beleeuing Abraham a regenerate person ? Did he not bring forth many fruits of faith , many good workes of charity , piety , mercy , hospitality , obedience , humility , and the like ? yet none of these come within the account of his iustification in the sight of God. For to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . Therefore though the Pontificians , would neuer so faine foist and croud in by head and shoulders , their workes comming after faith , whereby they may be iustified : yet they are all thrust out by the Apostle , as those workers were shut out of Heauen by Christ , Mat. 7. 22. 23. except they could either bring the Text within the compasse of their Index expurgatorius ( as they haue done the glosse and sentences of Fathers in the like kind ) or proue Abraham an vnregenerate person , or force the Apostle to say , that though Abraham were not iustified by workes , but by faith , yet Abraham was iustified first by faith , and then by workes . Yea but ( say they ) although Paul make no mention of Abrahams iustification by workes , yet Iames , another Apostle , saith plainly , Was not Abraham our father iustified by works , when he had offered Isaac his sonne vpon the Altar ? Therefore Abraham was iustified not onely by faith , but by works also . Therefore to loose this Gordian knot , wherein the Pontificians so much triumph , wee will vse no other sword ( not Alexanders ) but the sword of the Spirit , which is the Word of God , to cut it asunder . At the first sight , Paul and Iames seeme to be at great oddes : the one ascribing iustification to faith , without workes : the other to faith and workes . In both , the Pontificians vnderstand one and the same iustification in kinde , but to differ only in degree or order : as Pauls iustification to be the first , and that of Iames the second ; but both iustifying in the sight of God. But we shall finde it far otherwise : namely , that these two Apostles doe speak of two different iustifications , differing not in degree or order , but in kinde and quality : So that Paul speakes of that iustification , whereby a man stands iust in the presence of God , which is attributed to faith , and not to workes at all ; and Iames of another iustification , namely , of a testification of a mans faith , declaring a man to be a true beleeuer by good workes , which are the proper fruits and effects of sauing and iustifying faith . For if Iames should-vnderstand by being iustified by faith and workes together , such a iustification , as makes a man iust in the sight of God , then he should directly crosse his fellow-Apostle , who shuts out all workes from hauing any thing to doe in our iustification in Gods sight : For Paul saith , Rom 4. 2. If Abraham were iustified by workes , he hath whereof to glory , but not before God. But Iames saith , Abraham was iustified by workes : therefore this iustification of Abraham by workes , was not that iustification , which makes a man to reioyce before God ; to wit , the iustification by faith , which Paul directly opposeth to iustification by workes , Rom. 4. Now that Iames speaketh of iustification by workes , and not by faith onely , as vnderstanding a testification and demonstration of sound and sauing faith , is euident by the whole passage of his second Chapter ; where the Apostle exhorting to workes of mercy and charity , and meeting with false professors , that turned the grace of God into wantonnesse , professing they had faith , but made no conscience of a Christian conuersation , to testifie the truth and life of their faith by good workes : hereupon he inferreth , ver . 14. What doth it profit , my brethren , though a man say hee hath faith , and haue no workes ? can the faith saue him ? No , that faith which is without workes , is dead , and cannot saue a man. Yea , such a faith is no better than that of Diuels . Well , yet thou saist thou hast faith . But there is as well a dead faith , as a liuing faith : a faith common with Diuels , as a faith proper to beleeuers ; a sauing faith , as a deceiuing faith : Shew mee therefore whether thou hast that-liuing sauing faith of true beleeuers , or no. It is not enough to say , thou hast this faith , vnlesse thou canst proue it . It is one thing to say it , another to haue it . Now the proofe of it is by the fruits of it , to wit , good workes ; as the tree is knowne by the fruits . For , the liuing sauing Faith , is not an idle , but an operatiue working Faith : it is a Faith euer working by loue . Therefore as the man saith to his Neighbour , vers . 18. Thou hast Faith , and I haue workes ; shew me thy Faith without thy workes , and I will shew thee my faith by my workes . In which words the Apostle puts a plaine difference betweene a dead , and a liuing faith , which yet we are not able to iudge of , or to discerne one from another , but by good workes ; and so speakes here of no other iustification by workes , but only such , as is declaratiue or demonstratiue in the sight of men : as it is said here , Shew me thy Faith by thy workes . So that wee see here , how it is the Apostles drift to discouer the true , sauing , liuing Faith , from a false , counterfeit , and dead faith , which notwithstanding vaine professors so much glory of . Hereupon the Apostle instanceth the Faith of Abraham and Rahab , which was proued to bee a liuing and sauing Faith , by the fruits and effects of it . Note the Apostles Context seriously , and with iudgement . In the 20. vers . Wilt thou know , O vaine man , that Faith without workes is dead ? Was not Abraham our father iustified by workes , when hee had offered Isaac his sonne vpon the Altar ? Seest thou how Faith wrought with his workes , and by workes was Faith made perfect ? And the Scripture was fulfilled , which saith ; Abraham beleeued God , and it was imputed vnto him for righteousnesse , and he was called the friend of God. Ye see then , how that by workes a man is iustified , and not by Faith onely . First , Faith without workes is dead : But Abraham was iustified by Faith. But by what Faith ? Was it a liuing and sauing Faith that Abraham had ? Yes : How doth that appeare ? By his workes , euen by the workes of Faith , which gaue testimony to his Faith , that it was a liuing , sauing , and iustifying Faith ; for by workes his Faith was made perfect : not that his workes added any being of perfection to his Faith , but by way of demonstration and testimony onely . As we haue the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise ; not that Gods praise and glory receiued any addition of perfection by the mouth of those babes : but onely in respect of the promulgation and declaration of his praise : So here . As also the Apostle inferreth in the next words , vers . 23. Thus the Scripture was fulfilled , which saith , Abraham beleeued God , and it was imputed vnto him for righteousnesse . Note here , how Iames varieth not one iot from the truth of the Scripture , which ascribeth iustification to Abrahams Faith , without workes : for hee vseth the very same Scripture which Paul vseth , to shew iustification by Faith , without workes . Yea , but he addeth in the next verse , Ye see then , how that by workes a man is iustified , and not by Faith only . This conclusion seems to smile vpon the Papists , but in truth it derides theirfolly ; for we see the Apostle doth no other here , but conclude the former premises , shewing what is that Faith , which is imputed to a man for righteousnesse ; to wit , not a dead and idle Faith , but a liuing and working Faith , testified by the proper fruits and effects of it , good workes . So that Abraham being said to be iustified by workes , and not by Faith onely , it is but to proue his Faith by his workes , and that hee was declared to be iustified by Faith , through the euidence of his workes , whereby hee was declared iust in the sight of men , to whom Faith comes to be testified only by good workes . The like is to bee vnderstood of Rahabs iustification by workes ; for it is another instance seruing to the same purpose of the Apostle , to distinguish a liuing and sauing Faith , from a dead and vnprofitable Faith. And this the Apostle concludeth , together with the Chapter , with a reason drawne from a similitude : For ( saith hee ) as the body without the Spirit is dead , euen so Faith without workes is dead also . Note here , how the Apostle most aptly concludeth the constant and vniforme current of this Chapter , concerning the difference betweene a dead and a liuing Faith , which are as it were the two hinges of the Chapter : As the body without the spirit is dead , euen so Faith without workes is dead also . The Pontificians vpon this place doe ground their informing of Faith by charity , as if Faith were altogether without forme and life , vntill charity be infused into it : but their collection is most improper , and swarueth not onely from the property of the comparison , but also from the maine purpose of the Apostle . For the Apostle saith ; As the body without the Spirit is dead : he saith not , As the body without the soule is dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spirit or breath : for so the word signifieth . Now if they would herein , as they doe vpon other occasions altogether impertinent , consult with Philosophy , it would tell them , that there are three things concurring to the composition of a liuing man ; the soule , the body , and the spirit . The soule is that which informeth and giueth life to the body ; but the spirit , by which they say the soule & body are vnited , is that whereby also the man doth breathe , and whereby he is knowne to liue . For so long as there is breath in a man , wee know him to be aliue , when a man Iyes in a swoune or trance , without any motion ; to know whether he be dead or no , we take a Chrystall glasse , or such like , to discerne whether hee breathe or no : if he breathe not , we giue him for dead ; but if he breathe neuer so little , we know hee is yet a liuing man. To this purpose doth our Apostle apply this comparison : that as we cannot know a man from a dead carkasse , but by his spirit or breathing ; so no more can wee know a liuing Faith from a dead Faith , but by good workes , which are as it were breathed from it . Obiect . But , will some say , The word vsed by St. Iames for spirit , may be as well taken for the soule , which giues life to the body ; for so it is often taken in Scripture for the soule : as Luke 23. 46. and elsewhere . Besides , doe not most Interpreters take it generally for the soule ? Why should wee not then rather take it for the soule and spirit of a man that is within him , than only for the breath which proceedeth from him ? Answ. I answer : First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soule , as well as for the spirit ; so also it is vsed sometime for breath or winde , as our Sauiour alludeth , Ioh. 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken for the praecordia , or lungs , whence the breath is deriued . But the question is , how it is to be taken in this place of St. Iames. For the true meaning of this word in that place , wee must ( as in the true interpretation of other Scriptures ) obserue the tenure of the text and context . Now the tenure of that whole Chapter of St. Iames , is chiefly to discerne true Faith from counterfeit . To demonstrate this , he instanceth the body of a man. Now by what speciall signe is the body of a man known to liue ? By the spirit , saith S. Iames. What spirit ? the soule , or the spirit within a man ? or his spirit , to wit , his breath ? ( for Spirit may signifie all these . ) By that spirit , which doth most liuely & plainly shew a man to be aliue , & that is the breath . For when all other signs do faile , as speech and motion of any limbe or member , in so much as a man is senselesse & lyes for dead , yet if he breathe , it is an euident token that he yet liueth . But when he comes once to be as the same Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without this spirit , or breath , then he is certainly dead . Euen so Faith without the breathing of good workes , is dead . And this agreeth with that he saith there ; Shew mee thy Faith by thy workes . The soule indeede giues the body to liue ; but it is the breath that shewes the body to liue , when the soule cannot . Therefore it seemeth to my reason an vndeniable conclusion , that Saint Iames speakes there of the breath of the body , the most demonstratiue signe of life . And deuout Bernard also excellently to this purpose , and place of Iames , Vt corporis huius vitam ex motis suo dignoscimus ; ita & fidei vitam ex operibus bonis : As we discerne the life of this body of ours by the motion of it ; so also the life of faith by good workes . Nor are we ignorant , that St. Augustine Lib. 83. quaestionum , quaest . 76. to reconcile these two Apostles , saith , that Paul speakes of workes done before faith , and Iames of workes after faith : which opinion and conceit of his , although it not onely want , but crosse the euidence of Scripture , sith Abrahams offering vp his Sonne was a worke of , and so after faith , and yet did not iustifie him before God , as Paul plainely teacheth ( and where Augustine doth neuer so little swarue from the Scripure , we must craue leaue there to leaue him : being else followers of him , as he is of the Scriptures , according to his owne law ) yet St. Augustine going about to reconcile Iames with Paul , saith not there , nor any where else in all his writings , that good works done after Faith , doe iustifie vs in the sight of God : but only that they are necessary duties of euery true beleeuer . Wee know also , that Body in Scripture is often taken for the whole Compositum , or the whole man or person , consisting of soule and body : as Heb. 10. 5. A body hast thou prepared me ; meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren , by the mercy of God , that ye present your bodies a liuing sacrifice , &c. meaning the whole man ; the soule as well as the body : for the body without the soule , is not a liuing , but a dead sacrifice . So the Apostle here telleth vs , that as the body ; to wit , a man without the Spirit , or without breathing , is dead : that is , is knowne to be dead : Euen so faith without workes , is knowne to be a dead faith . And so our Apostles conclusion here , is a pregnant confirmation of what he had formerly said , concerning the proofe and euidence of a sauing and liuing faith , which is knowne and distinguished from an idle and dead faith , onely by good workes ; by the working whereof , faith is knowne to liue , as a man by breathing . So then it is cleare , that Pauls iustification by faith excluding workes , is that , whereby wee are iustified truly and really in the sight and account of God : and that other iustification , which Iames speakes of , wherein hee ioyneth workes with faith , is onely a declaratiue iustification in the sight and account of men ; to whom wee manifect the truth of that faith , whereby we are iustified in the sight of God by our good workes , whereby men take notice that wee are true , no counterfeit beleeuers . Wee will conclude this place of St. Iames with the interpretation of Aquinas In Epist. Iacobi Cap. 2. Iacobus loquitur de operibus sequentibus fidem , quae dicuntur iustificare , non secundum quod iustificare dicitur infusio , sed secundum quod dicitur iustitiae exercitatio , vel ostensio , vel consummatio : res enim fieri dicitur , quando perficitur & innotescit : Iames ( saith he ) speaketh of workes following faith , which are said to iustifie , not in that sense that iustification is called * infusion , but in that it is called the exercise , or manifestation , or perfection of righteousnesse : for a thing is said to be done , when it is perfected and made manifest . In the last place the Pontificians alledge Paul to the Galathians , where ( say they ) speaking of iustification by faith without the workes of the Law , hee meaneth , yea and mentioneth the ceremonials of the Law , as Circumcision : therfore hee doth not thereby exclude from Iustification , the workes of grace done in vs and by vs. I answer , first , their allegation is false : for the Apostle thereby the Law , or the workes of the Law , meaneth not only the ceremonials , but the very morals of the Law , as Gal. 3. 10. for it is written , Cursed is euery one that continueth not in all things which are written in the Booke of the Law , to doe them . All things exclude nothing . Secondly , he speaketh of the workes of the Law , both ceremoniall and morall , as they are done euen by the faithfull and regenerate also ; and not onely by others , that euen in that respect they iustifie not in the sight of God. To this end the Apostle saith ( Gal. 3. 11. ) But that no man is iustified by the Law in the sight of God , it is euident : for , the iust shall liue by faith . No man is iustified by the Law : therefore not the regenerate , not Abraham , though hee did workes of the Law ; for he had the Law already written in the tables of his heart , before it came to be written in stone . But , say they , Abraham was iustified through workes . True. But how iustified ? In the sight of God ? No , saith our Apostle . No man is iustified by the Law in the sight of God. In the sight of man he may , as St. Iames meaneth ; but not in the sight of God , as St. Paul plainely expresseth , both here , & in the forenamed place to the Romanes , Rom 4. 2. If Abraham were iustified by workes , hee hath whereof to glory , but not before God. So that the Scripture in two most euident and pregnant testimonies excludes all iustification by workes ; yea , by any workes , in the sight of God , and before God : that by two witnesses of holy Scripture this word of grace , of iustification by Faith , excluding all workes whatsoeuer , ceremoniall or morall , yea , euen in the regenerate themselues , as was faithfull Abraham , the type of all the faithfull , might be established , against all Popish Sophistrie , and doctrines of Diuels . Thirdly , admit the Apostle meant only legall Ceremonies , not morall Duties ( though the contrary is manifest ) yet of those Ceremonies , Circumcision is nominated by the Apostle for one speciall one . Of which he saith , Gal. 5. 2. Behold , I Paul say vnto you , that if ye be circumcised , Christ shall profit you nothing . Circumcision then is vtterly excluded from Iustification ; and , to depend vpon it , makes a man a debtor to the whole Law , Gal. 5. 3. But will some say , for a Christian ( as these Galathians were ) to hold the necessity of Circumcision still , together with Baptisme , makes Christ vnprofitable , and himselfe a debtor to the whole Law. But did not Circumcision iustifie the Iewes before the vse of Baptisme , as Baptisme doth now iustifie , comming in the stead of Circumcision ? Surely , much alike . For if Baptisme now iustifieth , as Pontificians teach , ex opere operato , then Circumcision once iustified ; which the same Pontificians deny . But if Circumcision did not iustifie the Iewes , as the Apostle affirmeth , and Papists themselues confesse ; then Baptisme doth no more iustifie Christians : Seeing that Baptisme is the same and no other to vs , than Circumcision was to the Iewes ; though Papists put a great difference betweene them : saying , that the Sacraments of the New Testament do conferre grace , ex opere operato , but the Sacraments of the Old not so . Wherein , as in other doctrines of the mysterie of godlinesse , they bewray their grosse ignorance . But this by the way . But now , if circumcision , and other ceremonials of the Law of God be excluded from hauing any thing to doe in our iustification in the sight of God , by the obseruation of them ; then what part can Popish Ceremonies , beeing not the ordinances of God , but the inuentions of men , yea most of them the doctrines of Diuels , what part ( I say ) can these challenge in the worke of Iustification ▪ How shall the going a Pilgrimage to such a Shrine , or to Rome in their yeare of Iubilee , or the obseruation of Canonicall houres , for reciting prayers not vnderstood , or saying ouer by the Bead-row so many Pater-nosters and Aue-Maries before such or such an Image , or buriallin a Friars Cowle , and a thousand such trumperies , and meere mockeries , yet all of them very meritorious , with that notorious Meretrix of Rome ; how shall these things come-in for a share in Iustification ? Lastly , wee may obserue how the Apostle , as to the Romanes , so to the Galathians , doth oppose the Law and Faith , as Gal. 3. 12. The Law is not of Faith. But in what respect doth he oppose them ? first in respect of their natures , the one consisting in working , the other in beleeuing : as Rom. 4. 5. To him that worketh not , but beleeueth , &c. Secondly , in respect of their opposite conditions . The condition of the Law is , Doe this , and liue : but the law of Faith is , Beleeue , and liue , as the Apostle declares at large , Rom. 10. 4. &c. Now all this opposition between the Law and Faith , is mainely in the point of Iustification . There is a Iustification by the Law , & a Iustification by Faith ; but so opposite and incompatible , as they can in no wise bee reconciled together : the one doth necessarily exclude the other . Oyle and vineger cannot bee mingled together , but the one will euer floate aboue the other , and admit of no mixture : so the oyle of grace and of faith can abide no mixture with the sharpe vineger of that killing letter the Law , in the worke of iustification in Gods sight ; vnlesse where the Law is entirely and exactly kept in all points . But otherwise the Law and Faith , the Law and the Gospell , doe sweetly conspire together . For , as for the Ceremonies of the Law , in as much as they were types , all answering to the patterne of heauenly things shewed to Moses in the Mount , which patterne was Christ , as the Apostle to the Hebrewes most diuinely sheweth : those Ceremonies , those Types , are now all swallowed vp , and for euer fulfilled in the substance and truth , which is Christ : And as for the morall Law , it is made subordinate to the Faith of the Gospell . so that in euery beleeuer it is the rule of Christian obedience , and holy conuersation . And therefore when the Law was giuen in Mount Sinai , Iesus Christ stands at the top , saying , I am the Lord thy God , which brought thee out of the land of Egypt , out of the house of bondage : Thou shalt haue no other Gods , but me , &c. Now what deliuerance was this ? A temporall deliuerance only ? No : it was a liuely type of our spirituall freedome from the Egyptian seruitude of sinne and Sathan : witnesse the Pascall Lambe ; which slaine , the blood sprinkled saued the Israelites , which was a type of the Lambe of God , that taketh away the sins of the world : And , the Sea diuided , a type of Baptisme ; sauing the soule , and drowning sinne , together with the power of darkenesse , Pharaoh and his Hoast . So that howsoeuer the giuing of the Law was with much terrour , in regard of the manner : yet in regard of the matter being well vnderstood , it must needes bee most comfortable to all the faithfull , who beleeue in Iesus Christ , the Deliuerer from Egypt ; who hath freed vs from the curse of the Law , and will worke in vs both to will and to doe the duties of the Law , as fruits of faith , euen of his good pleasure . Indeed that notable and excellent Preface to the Morall law , I am the Lord thy God , which brought thee out of the land of Egypt , &c. to the common carnall and vnbeleeuing Iewes , was a Riddle : but to the Eagle-ey'd Beleeuer , Iew or Gentile , it is a most cleere Gospell ; setting forth what Iesus Christ hath done for vs , and consequently what wee should doe for him : that as wee beleeue in him , who hath saued and redeemed vs out of the house of bondage , and from the seruitude of the spirituall Pharaoh ; so wee should testifie this our faith , in louing , fearing , seruing and obeying him , in keeping those commandements of Loue ; written not with pen and inke , but with the finger of Gods spirit ; not in tables of stone , but in the fleshie tables of our hearts . As it is in the Song of Zachary , That wee being deliuered from the hands of our enemies , should serue him without feare , in holinesse and righteousnesse all the dayes of our life . Therefore seruants were called à seruando , as being saued by those , to whom therefore they did owe their seruice . In this respect , the Law and Faith , the Law and the Gospell , are not opposite , but sweetely subordinate the one vnto the other : that as Christ hath saued vs from the curse of the Law ; so he propounds himselfe to be serued of vs , by conformity to the Law , in a Christian conuersation . So that the Tree of life sweetning these waters of Marah , Iesus Christ sweetning and sanctifying the Law vnto vs , wee drinke thereof with comfort , to strengthen vs in our way to Canaan , through this wearisome Wildernesse . As Dauid saith , I will runne the way of thy Commandements , when thou hast enlarged my heart . So that Faith and the Law , to wit , the obedience of Gods will , are sweete , yea inseparable companions , and goe hand in hand together throughout the whole Pilgrimage of this life : but in the worke of our Iustification in the sight of God , they are meere strangers one vnto the other ; yea , sworne opposites , that can neuer be reconciled , though the Pontificians would neuer so faine ioyne together Faith Gods Arke , and their owne worke Dagon in their Temple , to stand as copartners in their iustification . But Dagon fals downe , where the Arke standeth : yea , hee loseth his head ( all deuices to pleade for himselfe ) and his hands too , that hee cannot doe one good deede towards his Iustification , but remaines a meere trunck and senslesse blocke . And as the Philistims , while they boasted they had gotten the Arke of God to their Dagon , were not free but the more followed with diuine vengeance : So the Pontificians , while they bragge of faith and good workes as concurring in iustification , they are so farre from being saued from Gods wrath , as that they doe the more incense him against themselues . Nor shall they euer bee free from feeling , and fearing Gods plagues , till with the Philistims , they send home the Lords Arke , with a sinne-offring : that is , vntil they repent of this their profanation of the Faith of Christ ; which is that onely , wherein Israel must be saued , renouncing their own workes , as hauing no more hands than Dagon left them , for to worke their iustification in the sight of God. CHAP. X. A plausible obiection of the Pontificians , for the confirmation of their Iustification by inherent righteousnesse , answered : and diuers reasons added to shew the absurdities of Iustification by inherencie . BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse , obiect : What difference is there ( say they ) betweene Gods pardoning our debts , and giuing vs money to pay them ? A pretty deuice indeede : For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God , they thinke all is well enough ; and if probability might stand for proofe , our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God , as the price of Christs bloud payde for vs , and imputed to vs. But let Baal pleade for himselfe , seeing he is a God : And for the deciding of this doubt , we haue a leading case in the Gospell , that will easily stint the strife . The case is betweene the Pharisee and the Publican ; both went vp to the Temple to pray . The Pharisee prayed thus , Lord , I thanke thee , I am not as other men , extortioners , vniust , adulterers , or euen as this Publican : I fast twice in the weeke , I giue tithe of all that I possesse . See what notable vertues here be in this Pharisee . But was he therefore , or thereby iustified ? No : the Publican rather . But his pride ouerthrew all : Yet ●●d he not ascribe his vertues to the worke of God in him ? for hee thanked God. Whereupon Augustine saith : Pharisaeus gratias Deo agendo , ab eo se accepisse omnia fatebatur , & tamen improbatus est : The Pharisee in giuing thankes to God , acknowledgeth hee had receiued all things of him , and yet he was vnapproued . And againe , Pharisaeus ille superbè quidem iustum se dicebat , sed tamen Deo gratias agebat : The Pharisee proudly said he was iust , and yet he gaue thankes to God. And in another place , Magis iustificatus descendit de Templo Publicanus ille , peccatorum confessione sollicitus , quàm Pharisaeus meritorum enumeratione securus , quamuis & ipse gratias egit Deo : The Publican went downe from the Temple more iustified , being carefull in confessing his sinnes , than the Pharisee , who was secure in numbring vp his merits , although hee gaue thankes to God for them . And so to these two , Augustine doth apply that saying in the blessed Virgins song , He hath filled the hungry with good things , and the rich hee hath sent empty away . Now the Pontificians may easily see their owne face in this Pharisee . They will be iustified by their inherent righteousnesse . But that is derogatory to Gods glory . But they giue thanks to God for their inherent righteousnes , ascribing it to his gift . So did the Pharisee . Was he therefore iustified ? Yea , St. Ambrose goes a little further , who speaking of this Pharisee , and his proud confession , saith : Aduertit hoc Diabolus , & perfundit eum vlcere graui , vt non teneret caput , mente carnis inflatus , & in eo in quo laudabilis fore crederetur , ibi reprehensibilior iudicaretur . Agebat enim gratias Deo , quod non esset raptor ▪ adulter , iniustus . Quàm noxiè ▪ ei luctatus est serpens , & grauibus ●um spiris liga●it ? st●d●t enim supplantare Diabolus bonis operibus intentos . Denique probabilior Pharisaeus ingressus est Templum , quàm Publicanus , & condemnatus exiuit : The Diuell obserues this , and fils him with a grieuous vlcer , that he should not hold the head , being puffed vp with a carnall minde ; and wherein he thought to be commended , there he was iudged the more worthy to be reproued : for hee gaue thankes to God , that hee was no extortioner , adulterer , vniust . How dangerously did the serpent incounter him , and bound him with grieuous chaines ? for the Diuell studies to supplant those , that are intent and wedded to their good workes , whereby to be iustified before God. Whence we may obserue , what a dangerous doctrine that of the Pontificians is , in seeking to be iustified by their inherent righteousnesse , howsoeuer they would seeme to acknowledge God the author of it . So that by St. Ambrose his doctrine , they that hold this , hold not the head , which is Christ , as the Apostle also speaks : They are puffed vp with a fleshly mind . They are bound in Satans chains . The Diuell fils them full of vlcers ; and they goe away not iustified , but condemned . And Gregory saith ; Propriam laudem quaerunt ex Dei donis : They seeke their owne praise by the gifts of God. But let vs more particularly examine the former obiection ( although it be grounded vpon carnall reason . ) What difference ( say they ) between Gods pardoning our debt , and giuing vs money to pay it ? What difference ? very great . For first , it is no where written in Gods Word , that God enableth man by his grace , to pay his owne debt to God. But that God pardoneth our debts , is euery where in the Word ; and wee are taught daily to pray , Forgiue vs our debts . The debter in the Gospell , that ought his Lord ten thousand Talents , but had not to pay : How did hee satisfie his Lord ? hee humbleth himselfe , and desireth his patience , and hee would pay him all . How ? Pay him all , when hee had nothing to pay ? Yes : if his Lord bee patient towards him ; if hee haue compassion on him , and forgiue him the debt , as he did . But for God to enable a man to pay his owne debt to God , is as nouell a doctrine , as it is a thing vncouth , and vnheard of among men , that a creditor should giue his debtor so much money as to discharge his debt , in stead of forgiuing the debt . So that the ground of this obiection is absurd , euen among men , much more with God. Againe , the graces of God are neuer giuen vs for this end , that wee should satisfie Gods iustice thereby , but to glorifie his mercy , and sanctifie his name in the vse of them . Thirdly , the debt where with Gods iustice is satisfied , must bee of an infinite value , euen as his iustice is infinitely offended . The only price of this satisfaction is the bloud of Christ , our God and Sauiour . This blood is of infinite value , to satisfie Gods iustice , because it is the bloud of God , Acts 20. 28. But there is nothing inherent in vs , no grace , no vertue , although infused into vs by the merit of this bloud shed , and dipped and dyed in it ( as Pontificians play vpon it ) that can be of an infinite value . For God cannot make vs , who are creatures , to bee Gods , infinite with himselfe the Creator ? But if God should enable vs to satisfie for our selues , and to pay our owne debts to God , it were to make Gods of vs. None can satisfie God for mans sinne , but onely God ; God-man Iesus Christ. Doe we euer reade , that God made man to be his owne Sauiour , as Pontificians blasphemously auouch ? I , euen I am the Lord ( saith God ) and besides mee there is no Sauiour . No Sauiour then but the Lord God. This is peculiar and proper to Christ alone . Acts 4. 12. There is no other name vnder Heauen giuen amongst men , whereby we must be saued ; neither is there saluation in any other . Saluation then is in Christ alone ; in vs therefore it is not . In vs it is not to pay our debt for the least sinne : we cannot answer him one for a thousand , as Iob saith ; How should man be iust with God ? If hee will contend with him , he cannot answer him one of a thousand . So that for a man to say , he is iustified by his owne inherent workes , though flowing from Christs merits , is to make a Christ of himselfe . He that aduanceth his graces receiued of God , to such a high pitch , as to esteeme them satisfactory to Gods iustice , is to make the gifts of God , to bee so many Gods. As Ambrose saith ; Inexcusabiles facti sunt , qui Deos sibi Dei dona fecerunt , & quae creata erant ad vtendum , venerati sunt ad colendum : They are become inexcusable , who of Gods gifts haue made Gods to themselues ; and those things which were created to bee vsed , they adore them as an Idoll . Onely Christ is that sacred and mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that fish , in whom is found our tribute-money ; to satisfie the Maiesty of God. This money must bee stamped no where but in Gods owne Mint ; as the pure siluer Oare of it is no where found , but in Gods owne Mynes , the holy Scriptures ; no other Image or Superscription must be vpon it , but that of Iesus Christ , and none may tender , or offer it vp to God , but onely Christ. 1. Tim. 2. 6. There is one God , and one Mediator betweene God and man , the man Christ Iesus , who gaue himselfe a ransome for all . This pure ransome , more pure , more precious than gold , will endure no mixture , no allay of any other mettals , much lesse of any drosse . But inherent righteousnesse in vs , though dipped in Christs bloud , as hauing receiued a tincture from it , as they say , if wee offer it to God for currant payment , hee will easily perceiue it counterfeit coine , of our owne mynting , of our owne inuenting , no better than Alcumy , little siluer , but much drosse in it , euen the drosse of humane inuention and corruption , which if it bee brought to Gods touch , turnes colour ; if put in the Skale of the Sanctuary , is found too light ; if cast into the Test of Gods fiery iustice , it is blown all away in smoke . As Esay saith ; Thy siluer is become drosse , thy wine mixt with water . And as Ieremy saith ; Reprobate siluer shall men call them , because the Lord hath reiected them . Our inherent righteousnesse , call it Christs merits , or what you will , is at the best but as Piscis in arido . The fish , while it is in the sea , liueth , moueth , is full of strength and agility ; but vpon the dry land , it straight loseth all his vigour , motion , and life it selfe , and quickly putrefieth : euen so the merits and righteousnesse of Christ , being in him , as in their proper element , are most liuely and vigorous , strong and auaileable to satisfie Gods iustice , and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies , by that sweete smelling sacrifice of himselfe once offered : but take any part of these merits of Christ out of him , and put them into our dry and parched sandy soules , and they become of no life , of no validity , to make the least satisfaction for the least sinnes ; yea , in this respect they stinke in the nostrils of God. Our soules are but broken Cisternes , to contain this pure water of life . God could neuer yet finde any thing in vs ; in vs , I say , but onely faith , whereby to iustifie vs : and this faith , not as a worke of ours iustifying vs , but as an instrument applying Christ , by whom , in whom , and for whom wee are iustified . If God iustifie vs for righteousnesse inherent , or dwelling in vs , then God should bee said to iustifie the godly : but the Scripture saith otherwise , That God iustifieth the vngodly . Rom. 4. 5. Now to him that worketh not , but beleeueth on him that iustifieth the vngodly , his faith is counted for righteousnesse . where faith being opposed to working , cannot be said to iustifie , as it is a work . A notable testimony to proue , that our iustification is not from within vs , but from without vs ; not in vs , but on vs ; not of him that worketh , but of him that beleeueth in him that iustifieth : Whom ? the godly ? Nay : but the vngodly . As Augustine saith ; Tu , Domine , benedicis iustum , sed eum prius iustificas impium : Thou , Lord , doest blesse the iust , but first , he being vngodly , thou iustifiest him . As if hee had said , Being first vngodly , thou diddest iustifie him , and then being iust , thou Lord doest blesse him . How then comes this forraine righteousnesse vpon an vngodly man ? The Apostle sheweth ; His faith is counted for righteousnesse . How ? His faith layes hold on Christ , who is the Lord our righteousnesse : being made vnto vs of God , wisedome , and righteousnesse , and sanctification , and redemption , that according as it is written , He that glorieth , let him glory in the Lord. But will the Pontifician say , Doe you call the graces of Christ in vs counterfeit coyne , drosse , reprobate siluer , &c. Yes , if ye reckon it for pay , to satisfie Gods iustice withall : in this sense in vs , it is meere counterfeit , drosse , reprobate siluer , coyned in the Mint of Satans forgeries . It is but as the Sunne-beame vpon a dung-hill , raysing vp a stinking vapour , in stead of a sweete odour in Gods nostrils . But the graces of God in vs , flowing from our head Christ Iesus , in whom wee are first iustified by faith , are the matter of our sanctification , and the consequent fruits and effects of our iustification . Thus , they are a Well of liuing waters , springing vp in vs vnto eternall life . Thus , they are a garden of spices , yea of costly Spicknard , yeelding a fragrant smell , while the Sunne of righteousnesse shines vpon them . Thus are they more pure and precious than gold , yea , than much fine gold . Thus are they so many precious stones , to paue our way that leades to the Kingdome of Heauen : Yea thus , so many peerelesse Pearles which adorne our Crowne of grace here , and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter . Thus , all our good works , and words , and thoughts , are precious euen in Gods sight through Christ. They will stand before his mercy seate , but they dare not stand before the Tribunall of his strict and seuere iustice . They dare come before God , as a proofe of our faith and obedience , but not as a price of our sinne and disobedience . And at the best , cause we haue to pray Gods mercy for them , but in no case to pay his iustice with them . Now there be many reasons , why inherent righteousnesse is no formall cause of our iustification in the sight of God. First , because it is a meere humane inuention : It hath no warrant in Gods Word , and consequently , no warrant at all . Will the Pontificians herein , as they are willing in other things , stand to the iudgement of their father Aristotle ? Hee saith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : All things are better determined according to the Law , than according to mans will : for it is no sure rule . Tertullian said of an errour of Hermogenes , about the creation of the world of a pre-existent matter : Scriptum esse doceat Hermogenis officina . Si non est scriptum , timeat : Let the shop of Hermogenes shew this to be written . If it be not written , let him feare . Now iustification is a fundamentall doctrine , that cannot stand but vpon the Scriptures . Iustification is by faith , and faith comes by hearing , and hearing by the Word of God. The word is neare thee , euen in thy mouth , and in thy heart ; that is , the word of faith , which we preach : for with the heart man beleeueth to righteousnesse , and with the mouth confession is made to saluation . Let Pontificians feare to frame such a iustification , as they finde not in the Scriptures . Secondly , because inherent righteousnesse doth not only diminish the glory , but euen abolish the merit of Christ in all his sufferings . His glory it is , to bee our whole and sole Sauiour ; this glory hee will not impart to any creature : for hee saith ; I , euen I am the Lord , and besides me there is no Sauiour . Stella obserueth well , saying ; Redemptor & redemptus inuicem se excludunt : To be a Redeemer , and to be redeemed , are two incompatible things , and cannot consist together . But the faithfull are called , The redeemed of the Lord , Esa. 62. 12. and the Lord the Redeemer ; therefore in no sort can they be their owne Redeemers , vnlesse Christ bee denyed to bee their Redeemer , and they his redeemed . Againe , the merit of Christs sufferings , was to intitle vs to the intire obedience and righteousnesse of Christ , to make it as firmely and wholly ours by imputation , as our sinne was his by imputation . But inherent iustification robs Christ of his glory , seeing thereby euery man becomes his owne Sauiour , at least in part , and so Christ is denied to bee a perfect and alone Sauiour . And seeing inherent righteousnesse challengeth only a part of Christs merits , and consequently , alloweth him to be but a party-Sauiour , and so also that he bore our sinnes but in part , to the end we might fill vp what is wanting , eyther by our owne workes , or by the surplusage of some fained Church-treasure , and workes of supererogation or satisfaction . Hence it is , that Christ being diuided , and our righteousnesse parted betweene him and vs , that his death comes vtterly to be abolished , and of none effect . For as the Galathians ioyning circumcision with Christ , and their workes with faith , in their iustification came to be abolished from Christ , and Christ profited them nothing : So all Popish inherency of righteousnesse , ioyning Christs merits and mans workes together , doth vtterly annihilate and frustrate the death of Christ. For saith and workes are opposite , and exclude each other in the point of iustification . As the Apostle saith ; If by grace , then it is no more of workes , otherwise grace is no more grace . But if it bee of workes , then is it no more grace , otherwise worke is no more worke . So that grace and workes , are vnreconcileable and incompatible in the worke of iustification . Although the Trent Councell doth , according to her manner , most impiously abuse that former place to the Romanes , applying it onely to exclude merit of condignity from those workes , which goe before iustification , though not merit of congruity , according to her equiuocall scope : destroying in one little Chapter the true nature and property of faith and grace in our iustification . A third reason condemning Popish iustification by inherent righteousnesse , is because it peruerteth the whole tenure of the Gospell , and those clouds of testimonies therein , all euidently prouing our iustification by Christ through faith , as hath been formerly declared . A fourth reason , because it fils the heart with pride , as we haue seene in the example of that Pharisee , who though he acknowledged God to bee the Author of his many vertues , yet because he rested in them , and placed there in his righteousnesse and perfection , he failed of Gods approbation . And we see the Apostle doth often strike vpon this string , shewing how pride doth necessarily follow this iustification by workes at any hand : for by faith boasting is excluded , Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9. Not of workes , least any man should boast . Implying , that works in iustification , is as the Leauen of the Pharisees , it sowers and swels the whole lumpe . And there must needes bee an intolerable height of pride in that mans heart , that dare with Lucifer , ascend into the seate of God , and aspire to be like the most High , by ioyning his workes and Christs merits together , whereby hee will be iustified in the sight of God , and become a fellow ▪ Sauiour with Iesus Christ. A fift reason followeth hereupon , That consequently this doctrine of inherent iustification leades a man headlong to hell . For as it teacheth a man to aspire to a partnership with Christ in his glory , in the worke of iustification : so it maketh him to haue fellowship with the Diuell and his Angels , in their eternall condemnation . It is not possible this doctrine should euer bring a man to Heauen ; it being as it were a Ladder , the one side whereof is of Timber , and the other side of a Reed , ioyned together by rotten steps . For mans workes are that side of Reede , and Christs merits are the other side of Timber of the Tree of life , both ioyned together by the steps of vnsound doctrine of inherent righteousnesse : Like those feete , part of yron , and part of clay , no way cohering together . In a word , this doctrine of inherent righteousnesse , is a false and deceitfull doctrine : which as it can neuer truly iustifie a man in Gods sight , so it can neuer satisfie the conscience with solid comfort . For , that which iustifies a man in the sight of God , giues a man boldnesse and confidence in his presence . Therefore the Apostle saith , Beeing iustified by Faith , we haue peace with God through our Lord Iesus Christ ; by whom also we haue accesse by Faith into this grace , wherein wee stand , and reioyce in hope , of the glorie of God , &c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen ? It is God that iustifieth . And , Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes ; he inferreth thereupon , That we haue boldnesse to enter into the Holyest , that is , into heauen , by the bloud of Iesus . This is it that giues vs true peace of conscience in our selues , and confidence towards God. But inherent righteousnesse can neuer giue vs this peace of conscience , this confidence towards God , being at the best mingled with infinite imperfections and corruptions . Euen Bellarmine himselfe confesseth , That it is the safest and securest course to relye vpon the only merits of Christ. And we reade , that Stephen Gardiner , that bloudy persecuter of Gods Saints , lying vpon his death bed , and being demanded by some that stood by , a reason of his faith , how hee looked to be saued : His answer was , That ( for his part ) hee beleeued , he could not be saued but by the only merits of Iesus Christ : but ( saith hee ) this is a secret , and must be kept from the peoples knowledge ; for if this gap bee once set open , then farewell all good workes . Yea Pope Gregory the Seuenth , that notorious Hildebrand , recounting his many pontificall prerogatiues ; and among them , that one , That if the Bishop of Rome haue any personall defaults , yet vndoubtedly he is sanctified by the merits of blessed Peter : but at length , hauing drunk-in such store of iniquitie , like water , as an old leaking ship , now ready to sinke in the very hauens mouth ; being put to a pinch , vpon the apprehension of Gods approaching arrest , haling him vnto iudgement ; then he could learn to say , I find my selfe so surcharged with the huge weight of my sinns , that there remains for me no hope of saluation , but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death , when their conscience is made their iudge , renounce their own Doctrine , & seeme to desire to dye good Protestants : like Balaam who wished he might dye the death of the righteous . But I cānot see by what way such dubbling Wanderers can come to heauen : because , as in their life they denyed the doctrine of Faith ; so in their death they are ( for ought wee may deeme ) deuoyd of the duety of charity . Dye they not in a most preposterous malice and enuy ? They would goe to Heauen , but would pull the Ladder after them , lest the simple people should follow them . So the Hypocriticall Pharisees , who shut vp the Kingdome of Heauen against men ; neither going in themselues , nor suffering those that would , to enter in . Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse . But yet for more confirmation of the truth , and confutation of this damnable doctrine of Popery ; let vs take a briefe view of the faith , and opinion , which the Saints of God from time to time haue had concerning their owne inherent righteousnesse . Abraham the father and figure of the faithfull , for all his workes , yet was not iustified by them in the sight of God , as the Apostle testifieth of him , Rom. 4. 2. for if Abraham were iustified by workes , he hath whereof to glory , but not before God. This onely testimony might stand for all , to proue wherein the righteousnesse of all the faithfull consisteth , whereby they stand iust in the sight of God ; to wit , not in their inherent righteousnesse , but in the onely righteousnesse of Christ imputed , and by faith applied . Thus Iob confessed he stood iustified , Iob 9 2. How should man be iust with God ? if he will contend with him , hee cannot answer him one of a thousand . And ver . 20. If I iustifie my selfe , mine owne mouth shall condemne me : if I say , I am perfect , it shall also proue me peruerse . And Chapt. 25. 4. How can man bee iustified with God ? yea , Chapt. 9. 15. whom ( saith he ) though I were righteous , yet would I not answer , but I would make supplication to my Iudge . Indeede towards his friends he stands stoutly in the iustification of himselfe , namely , of his integrity and sincerity , and that hee was no hypocrite , as they , no lesse vncharitably , than vntruely charged him ; but towards God he beares himself farre otherwise : before him he humbles himselfe , he makes supplication to his Iudge , & saith , Chap. 9. 30. If I wash my self with snow-water , and make my hands neuer so cleane , yet shalt thou plunge me in the ditch , and mine owne clothes shall abhorre me : for he is not a man , as I am , that I should answer him , and we should come together in iudgement . And Chapt. 10. 14. If I sinne , then thou markest mee , and thou wilt not acquite me from mine iniquity . If I bee wicked , woe vnto me : and if I be righteous , yet will I not lift vp my head ; I am full of confusion , &c. But had Iob no good workes ? Yes , looke vpon his life described in his 29. 30. & 31. Chapters . Hee was an eye to the blinde , and a foote to the lame , a deliuerer of the poore , fatherlesse , and friendlesse from the oppressor , breaking the iawes of the wicked , and plucking the spoile out of his teeth : He wept for him that was in trouble , and his soule was grieued for the poore . And though hee were a great man , a wise man , a Prince , yet hee ate not his morcels alone , but the poore and fatherlesse fed with him . The naked limmes blessed him , being warmed with the fleece of his sheepe . What sinne was Iob addicted to ? and what actions of piety and mercy did he not abound in ? Insomuch , as in respect of his sincerity and integrity of heart , hee durst say , If I haue walked with vanity , or if my foote hath hasted to deceit , let me be weighed in an euen ballance , that God may know mine integrity . And God knew his integrity , giuing testimony vnto it , that he was a man perfect and vpright , and one that feared God , and eschued euill . Yet all this righteousnesse Iob renounceth , when he comes to the strict tryall of Gods Tribunall . For , comming to stand in Gods presence , he saith , Chapt 42. 5. I haue heard of thee , by the hearing of the eare ; but now mine eye seeth thee : wherefore I abhorre my selfe , and repent in dust and ashes . An admirable type of a faithfull man , not trusting in his owne inherent righteousnesse , but in the onely mercy of God through Christs merits , whereby onely he stands iustified in the sight of God. Was not Dauid also a holy man , an honest hearted man , after Gods owne heart ? yet he professeth , Psal. 71. 15. &c. My mouth shall shew forth thy righteousnesse , and thy saluation all the day : for I know not the numbers ( that is , the perfections ) thereof . I will goe in the strength of the Lord God , and will make mention of thy righteousnesse , euen of thine onely . And in the beginning of the same Psalme , In thee , O Lord , haue I put my trust , let me neuer bee put to confusion , deliuer me in thy righteousnesse . And Psalme 89. 16. speaking in the name of all the faithfull , he saith ; In thy name shall they reioyce all the day , and in thy righteousnesse shall they make their boast . And vpon the 32. Psalme , Paul hath these words , as a Commentary of Dauids words , Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man , vnto whom God imputeth righteousnesse without workes , saying : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered : Blessed is the man to whom the Lord will not impute sinne . But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God , Psal. 143. Heare my prayer , O Lord , giue eare to my supplication ; in thy faithfulnesse answer me , and in thy righteousnesse , And enter not into iudgement with thy seruant : for in thy sight shall no man liuing be iustified . And Psalme 30. If thou , Lord , shouldst marke iniquities , O Lord , who shall stand ? But there is forgiuenesse with thee , that thou mayst be feared . So Esay , that Euangelicall Prophet , aduanceth Gods righteousnesse , and disauoweth mans righteousnesse . Esay 54 17. This is the heritage of the seruants of the Lord , and their righteousnesse is of me , saith the Lord. Yea , say the Pontificians , our inherent righteousnesse is of the Lord. Nay , saith Esay , chapt . 64. 6. We are all as an vncleane thing , and all our righteousnesse are as filthy rags . Yea , say the Pontificians , before we be regenerate , and be in Christ. But Esay speaketh of the Church of the Iewes , of the circumcised , to whom circumcision was a signe of regeneration , and of Gods Couenant of grace , and a seale of faith ; and Esay puts himselfe in the number . Was Esay now vnregenerate ? And in the name of himselfe , and the whole Church of the Iewes , hee renounceth all inherent righteousnesse , as filthy rags ; in no sort to bee patched and pieced to that garment of saluation , to that robe of righteousnesse , namely , Christs righteousnesse , imputed and put vpon vs by the hand of faith ; wherein Esay and all the faithfull reioyce : as hee saith , Esa. 61. 10. I will greatly reioyce in the Lord , my soule shall be ioyfull in my God : for he hath clothed me with the garments of saluation , he hath couered me with the robe of righteousnesse , as a Bridegroome decketh himselfe with ornaments , and as a Bride adorneth her selfe with her Iewels . And in the 43. of Esay , vers . 25. & 26. there is a flat opposition betweene Gods mercy , and our workes in iustification : I , euen I am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sins . But may not our workes come in as sharers with Gods mercies ? What workes ? The Prophet addeth in Gods person : Put me in remembrance , let vs pleade together : declare thou , that thou mayst be iustified . If God pleade with vs in iudgement , we haue no euidence of any workes in vs , whereby to be iustified in his sight . But our workes and obedience to Gods lawes are called our righteousnesse . As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees , yee cannot enter into the Kingdome of God. I answer , this place may well be vnderstood of Euangelicall righteousnesse , opposite to that legall righteousnesse of the Scribes and Pharisees , and so Christ points vs to the righteousnesse of faith in him . But admit our workes be called our righteousnesse . what then ? doth it follow that this is our righteousnesse , to iustifie vs in the sight of God ? Nothing lesse . For Moses saith ( speaking of obedience to Gods commandements , Deut. 9. ) Speake not thou in thy heart , after that thou art come to possesse that good Land , saying , For my righteousnesse the Lord hath brought me in to possesse this Land. No , saith Moses , vnderstand that the Lord thy God giueth thee not this good Land to possesse it , for thy righteousnesse . Now the Land of Canaan was a type of Gods Kingdome , which wee cannot come to possesse by our own inherent righteousnesse . Whereupon St Ambrose in his enarration vpon the 43. Psalme , but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword , &c. saith , Patres nostri , vtpote proximi & haredes Patriarcharum , plantati in terra repromissionis , non suis ●o● meritis vindicabant : Our fathers , to wit , the next successours and heires of the Patriarches , beeing planted in the Land of promise , did not claime this as due to their merits . Ideo nec Moses eos induxit , ne Legis hoc existimetur esse , sed grati● ; Lex enim merita examinat , gratia fidem spectat : Therefore ( saith he ) neither did Moses bring them in thither , that it might not be reckoned as the worke of the Law , but of Grace ; for the Law examineth workes or merits , but Grace respecteth faith . Therefore , as not Moses , but Iosua or Iesus ( for so was his Name ) was appointed to bring the children of Israel into the possession of Canaan , the Land of promise ; which importeth also the Land of mercy , or of grace : So not the Law giuen by Moses , but Iesus Christ , by whom came grace and truth : hee our true Ioshua bringeth his people into the possession of grace and glory . Ergo qui non in brachio suo , hoc est , in sua operatione praesumit , sed in Dei gratia , credens , quod non facta sua vnumquemque iustificant , sed fides prompta : dicit Domino , Tu es ipse Rex meus , & Deus meus , qui mandas salutes Iacob : Therefore ( saith holy Ambrose ) he that presumeth not in his owne arme , that is , in his workes , but in the grace of God ; beleeuing , that not a mans workes , but his prompt and cleare faith , doth iustifie him : this man saith vnto the Lord , Thou art my King , and my God , that commandest saluation for Iacob . True it is , that the same Father in another place saith ; Sola fides non sufficit : operari per dilectionem , &c. Sole faith is not sufficient : it is necessary that faith worke by loue , and conuerse worthy of God. And a little after , Festinemus , &c. Let vs hasten to enter into that rest , because faith is not sufficient , but a life beseeming faith must be added , and great care vsed , that faith bee not idle . For it is necessary for euery one that would possesse Heauen , to adorne his faith with good workes . So he . True : a most pious and Christian speech ; but in all this he saith not , that faith alone is not sufficient to iustifie vs in the sight of God , and so to bring vs to the possession of Heauen : for then hee should contradict himselfe elsewhere , where hee saith ; Sublatis omnibus operibus legis , sola fides posita est ad salutem : All the workes of the law being remoued , onely faith takes place in our saluation . Marke , he saith ; Sola fides : onely faith . And againe , the same Father saith elsewhere : Non operibus iustificamur , sed fid● , quoniam carnalis infirmitas operibus impedimento est , sed fidei claritas factorum obumbrat errorem , quae meretur veniam delictorum : We are not iustified ( saith he ) by workes , but by faith ; because the infirmity of the flesh is an impediment to workes , but the glory of faith doth couer the errour of our workes , which faith obtaineth remission of sinnes . And againe ; Infirmitas excludit à venia , & fides excusat à culpa : Our infirmity excludeth vs from pardon , and faith excuseth vs from blame . And setting downe his peremptory iudgement , grounded vpon Scripture , he saith : Arbitramur secundum Apostolum , iustificari hominem per fidem sine operibus legis . Iustificetur ergo ex fide Dauid , qui per legem peccatum agnouit , sed peccati veniam ex fide credidit : Wee definitiuely conclude ( saith hee ) according to the Apostle , that a man is iustified by faith without the workes of the law . Therefore let Dauid be iustified by faith , who by the law acknowledged his sinne , and by faith beleeued the pardon of his sinne . And againe elsewhere : Deus clementia bonitatis suae semper homini procurans , vt & quod sine lege peccatum erat , & in lege , posset deleri : hoc decreuit , vt solam fidem poneret , per quam omnium peccata abolerentur : That is , God by the clemency of his goodnesse , alwayes prouiding for man , that both sinne committed without law , and in the law , might be blotted out : hath made this decree , to appoint sole faith , whereby all mens sinnes might be abolished . Now compare these iudicious sayings of this holy man , with that hee said formerly , that sole faith is not sufficient , but a good life must be added : and it will plainly appeare , that he speakes of faith alone , as sufficient to iustifie vs in the sight of God , and to procure vs the possession of heauen ; yet hee meanes not a solitary and dead faith , but such a faith , as is a liuing and sauing faith , working by loue , which hath as well a worke of sanctification in a holy life amongst men , as of iustification by a holy beliefe in the sight of God. For there is frequent mention of a twofold righteousnesse in the workes of ancient Fathers : The one of iustification before God , which is the righteousnesse of faith ; the other , of iustification before men , which is the righteousnesse of workes . This second , is via regni ; the way to the kingdome : that other of faith , is causa regnandi ; the cause of our reigning in this kingdome . Saint Paul also disclaimeth all his former Pharisaicall life , which , as touching the Law , was vnreprouable , calling and accounting it but drosse and dung . Nay , now after his conuersion , hauing walked holily and faithfully in his Apostolicall vocation and Ministery , so that he knew nothing by himselfe : yet what saith he ? Although I know nothing by my selfe , yet am I not therby iustified : but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse , all his desire was to bee found in Christ , not hauing his owne righteousnesse , which is of the Law , but that which is through the faith of Christ , the righteousnesse which is of God by faith . To omit the multitude of testimonies of holy men of God , the fathers of the Church , from time to time , who in their writings doe renounce their own inherent righteousnesse , as iustifying them in the sight of God : Let vs , for conclusion of this point , adde a few memorable sayings vttered by dying men , such as were of a holy life & conuersation , now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment , & now sealing vp their faith with their last breath . Possidonius in his 27. Chapter of the life of Augustine , tels a memorable story . Augustine ( saith he ) told vs , that hee heard a most wise and pious answer of Ambrose , of blessed memory , drawing neare his end , which he much praised and commended : for when that venerable Father lay vpon his death-bed , and was desired of the faithfull standing about his bed , with teares , that hee would aske of the Lord a longer time of his Pilgrimage here , he answered them : * I haue not so liued , as that I am ashamed to continue amongst you ; nor yet am I affraid to dye , because we haue a good Master . And herein ( saith Possidonius ) our Augustine now aged , did admire and praise his words , as refined in the fire , and weighed in the ballance . For therefore is hee to be vnderstood to say : Nor doe I feare to dye , because wee haue a good Master ; lest he might be thought to trust and presume too much vpon his most sanctified life . But I haue not so liued , that I am ashamed to liue among you : this he said in regard of that , which one man might know of another ; for knowing the tryall of diuine iustice , he said , he relyed more vpon the goodnesse of his Lord , than vpon his owne merits : to whom also he prayed daily in the Lords Prayer , Forgiue vs our debts , &c. Bernard , when hee seemed to drawe his last breath , being in a trance , he thought he was presented before the Tribunall of his Lord : And Sathan also stood opposite against him , charging him with many wicked accusations . And when hee had prosecuted all to the full , then the man of God was to pleade for himselfe . And being no whit terrified or troubled , he said : I confesse I am vnworthy ; nor can I obtaine the Kingdome of Heauen by mine owne merits : But my Lord obtaining it by a double right , to wit , by the inheritance of his Father , and by the merit of his passion , contenting himselfe with the one , hee bestoweth the other vpon mee : by whose gift , claiming it as mine owne right , I am not confounded . At this word , the enemy went away confounded . There is extant an exhortation of Anselme to a dying brother , set downe in most sweet words . When any brother seemeth to be extremely oppressed , it stands both with piety and prudence , that he be exercised by a Prelate , or some other Priest , with these questions and exhortations vnder written . And first , let him be demanded : Brother , doest thou reioyce , that thou shalt dye in the faith ? and let him answer : I do . Confesse that thou hast not liued so wel as thou shouldest : I confesse it . Doest thou repent of it ? I doe repent . Hast thou a will and purpose to amend , if thou shouldst haue time to liue longer ? Yes . Doest thou beleeue that the Lord Iesus Christ , the Sonne of God , dyed for thee ? I beleeue it . Doest thou beleeue thou canst not bee saued , but by his death ? Yea. Doest thou from thy heart thank him for this ? I doe , Giue therefore , while there is life in thee , alwayes thankes vnto him , and put thy whole trust in this his onely death . Commit thy selfe wholly to his death . Couer thy whole selfe with this death , and wrap thy selfe wholly in it . And if the Lord goe about to iudge thee , say : Lord , I put the death of our Lord Iesus Christ betweene me and thy iudgment ; otherwise , I will not contend with thee . If he shall say , that thou hast deserued damnation ; say thou , I set the death of our Lord Iesus Christ betweene mee and my illdeseruings , and assigne me the merit of his most precious passion for my merit , which I my selfe should haue had ; but alas haue not . Let him say againe : I put the death of our Lord Iesus Christ betweene mee and thy wrath . Let him also say three times ; O Lord , into thy hands I commend my spirit . And let those that stand about him , answer : Into thy hands , O Lord , we commend his spirit . And he shall dye secure , and shall neuer see death . The same Anselme in his meditations , as it were setting himselfe before the Tribunall of Gods iudgement , whereby he declareth that neither the life of the regenerate , nor good workes can stand against diuine iustice , but onely Christ the Mediator , saith ; My life doth terrifie mee : for my whole life being exactly discussed and sifted , doth appeare to me either to be sinne , or meere barrennesse . And if any fruit appeare therein , it is either so counterfeit , or imperfect , or one way or other corrupt , as it cannot but displease God : for all of it is either sinnefull and damnable , or vnfruitfull and contemptible . But why doe I separate or distinguish vnfruitfull from damnable ? For if it be vnfruitfull , it is damnable : For euery tree which bringeth not forth good fruit , shall be cast into the fire . O therefore drie and vnprofitable tree , worthy of eternall fire ! what wilt thou answer in that day , when it shall be required of thee , euen to a moment , how thou hast spent all that time limitted and bestowed on thee to spend thy life in ? O extremity ! On the one side sinnes accusing ; on the other iustice affrighting : vnderneath , Hels horrible Chaos gaping : aboue , the angry Iudge : within , the conscience boyling ; without , the world burning . The righteous shall scarcely be saued ; the sinner taken tardy , where shall hee appeare ? To lurke , shall be impossible , to appeare intolerable . Who shall aduise me ? Whence shall I expect saluation ? Who is he that is called the Angell of great counsell ? The same is Iesus . The same is the Iudge , betweene whose hands I tremble . Pause awhile , O sinner , doe not despaire . Hope in him , whom thou fearest , flye to him from whom thou hast fled . O Iesus Christ , for this thy name sake , deale with mee according to this name : looke vpon this wretch calling on thy name . Therefore , O Iesus , bee my Iesus for thy names sake . If thou shalt admit me into the large bosome of thy mercy , it shall be neuer a whit the narrower for me . True it is , my conscience hath deserued damnation , and my repentance sufficeth not for satisfaction : but certaine it is , that thy mercy surpasseth all misdeedes , &c. It is recorded of Edward the Confessor , once King of this Island , that lying on his death-bed , his friends about him weeping , he said ; If ye loued mee , ye would forbeare weeping , and reioyce rather , because I goe to my Father , with whom I shall receiue the ioyes promised to the faithfull ; not through my merits , but by the free mercy of my Sauiour , who sheweth mercy on whom he pleaseth . Thus by these and such like testimonies of holy and deuout men , not in their Rhetoricall declamations , to winne applause with men , but in their saddest meditations , as standing in the presence , yea before the dreadfull Tribunall of that iust God ▪ it may easily appeare , what confidence is to be put in the ●●●● mans workes , or inherent righteousnesse . All these will proue but dry fewell and stubble , when they come to that consuming fire , to those euerlasting burnings . It is an easie matter for a carnall man , seduced with errour , and possessed with the spirit of pride , while hee is in his prosperitie , and senslesse securitie , as little confidering , as conceiuing the power of Gods wrath , as Dauid speakes ; as little knowing the nature of sin , as the terrour of Gods strict iustice , to be puffed vp with an opinion of a few poore beggarly supposed good deeds . Iust like our first Parents , who when they had sinned , and so incurred Gods eternall wrath , got a few figge-leaues to couer their nakednesse and shame , thinking themselues now safe and secure enough . But no sooner did they heare the voyce of the Lord God , comming as a Iudge towards them , but for all their figge-leaues , they runne and hide themselues among the Trees of the Garden . Their figg-leaues quickly beganne to wither , when once the fire of Gods iealousie beganne to approach . But let now the brauest Pontifician of them all , standing so much vpon the pantofles of inherent righteousnesse , let him lay aside his carnall security , his loue of the world , his wilfull blindnesse , hauing looked his face in the glasse of Gods Law , and catechised himselfe according to the strict Canon thereof , &c. and let him now bethinke himselfe of an account he is to make , and that presently , before a most seuere and vnpartiall vncorrupt Iudge , of all his thoughts , words , workes , omissions , commissions ; let him take into his consideration ( if hee haue so much grace and iudgement to consider ) the nature of sinne , which is such as the least ●innene is sufficient to damne him soule and body for euer : for , Hee that keepeth the whole Law , and yet faileth in one point , is guilty of all . And the Law saith , Cursed is euery one that continueth not in all things written in the Law to do them . Mark , In all things : yea such is sin , as it could not be purged , nor mans soule redeemed from it , nor Gods wrath appeased , nor his iustice satisfied , but by the only death of the only son of God. Tel me , what that iustice is , which will not be satisfied : Tell me what that sin is which will not be expiated , but by the extreame humiliation , bloud-shedding , death & passion of the deerest son of the eternall God ? Tell me , how seuere is that iustice , how implacable that indignation against sin , which would not spare the most immaculate Lambe of God , the pure spotlesse Sonne of righteousnes , euen righteousnes , holines & innocency itselfe ? These things well weighed & digested in thy more refined iudgment , according to the standard of the Sanctuary ; come now Pontifician , glittering in thy white linnen of thine inherent righteousness , set thy self before Gods dreadful Tribunall , to receiue thy eternal doom , according to thine own deseruings : bring with thee all thy merits , number now before the iudge of heauen & earth thy many pilgrimages , thy many Prayers , Pater-nosters , Aue-Maries , Canonicall houres , Shrifts , Shrine● adored , Saints inuoked , and the like : But thy conscience will giue thee , that all these being but will-worship , and humane inuentions ; of which God wil say , Who required these things at your hands ? condemned also in Esay , saying , Their feare towards me was taught by the precept of men : they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites , and Ceremonies , and Ecclesiasticall obseruances of her own inuention , asbeeing more holy and more meritorious , than those duties of Christian holinesse commanded and prescribed in Gods Word : yet in the more sober iudgement of thine vnpartiall Conscience , know , that if God respect any righteousnesse at all in vs , it must be that especially , which himselfe hath commanded . If therefore thou hast any store of these , bring them with thee . If thou canst , Tell this Iudge , that thou hast dealt truely and iustly with all men , that thou hast beene liberall to the poore , giuen much Almes , yea perhaps bequeathed all thy goods and possessions to pious vses , ●u●● i●●hy life time ; and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers , but vpon the truly poore indigent Brethren of Christ ; that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor , & so become poore for Christs sake ; thou hast exercised thy self with watchings & fastings , not as man , but as the Lord hath commanded ; and much more than all this , if thou canst alledge for thy selfe . Well ▪ But all these things must now bee weighed in a iust and euen ballance , not of mans imagination , but of Gods strict iudgement . Now will not he finde , thinkest thou , an infinite lightnes in thy best works ? will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections , defiled with the mixture of manifold corruptions , as water running through a puddly chānel ? he will discouer in all these works of thine , besids infinite defects & faylings in all , thy many sinister ends ; the pride of thy heart , thy self-loue , the loue of yaine glory , the loue of thine own felicity , more than of the glory of God , & a thousand secret corruptions , lurking in the secret corners of thy selfe-deceiuing heart . Nay , besides this , thou canst not number vp so many good dueties which thou hast done , as this all-seeing Iudge can number , and set before thee greater and weightier duties , which thou hast altogether omitted . And more than that too , this Iudge can muster vp vnto thee whole Legio●s of sins , which thou hast committed , the least whereof , all the men in the world , with all their merits , their arrogant works of supererogation , the fained treasure of the Church , with Masses and Dirges , and whatsoeuer else man or Angel can ▪ deuise , cannot possibly appease the wrath , and satisfie the iustice of this Iudge for . For if all the Creatures in the world could satisfie Gods iustice for one sinne : wherefore dyed the innocent Lambe , and the only Sonne of God ? Well th●n , in this case what wilt thou doe ? whither wilt thou flye ▪ where wilt thou seeke reliefe for thy perplexed spirit ? where comfort for thine appalled conscience ? where a sanctuary for thy soule , now pursued with the hue and cry of diui●● iustice and reuenge , of hell , and Satan , of the guilt of thy tormenting conscience for sinne ? Thy good workes and merits ? They cry guilty before Gods throne , of many imperfections , defects , corruptions . If thy actuall transgressions , which are many , if thy totall omissions of dueties which thou oughtest to haue done , should bee silent , yet euen thy best actions , which thou bringest to pleade for thee , would , and must tell the truth , and become a full grand Iurie to bring-in the verdict of thy condemnation . And then thou shalt be found such , as the Gospell hath doomed : who pleading their great workes before the Iudge , receiued this sentence , I know you not , depart from mee yee workers of iniquitie . Dost thou not thinke it safest now to bee of thy Brother or thy Father Bellarmines minde , who , howsoeuer , as a member of the Papall State , he writ mainely against the truth of iustification : yet one time speaking his conscience , and vttering his priuate iudgement , said , Propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est fiduciam in sola Dei misericordia , & benignitate reponere : Because of the vncertainty of our owne righteousnesse , and the perill of vaine glory , it is most safe to repose our confidence in the only mercy , and fauour of God. Only herein be vnlike this Brother or Father of thine : For this sentence of his standing in his workes , shall rise vp in iudgement against him at the latter day , for all his lyes spoken through hypocrisie : but let it teach thee , so to renounce all thy supposed merits , as reposing thy selfe in the only mercies of God , and merits of Christ , thou mayst , flying from Babylon , finde mercy and saluation in the great day of the Lord Iesus . Let me hereunto adde a passage or two , one out of Augustine his Manual ; which Booke though it bee fathered vpon some other Author , yet the chiefe matter of it is confessed to bee collected out of Augustines Workes : In omnibus aduersitatibus non in●eni● t●m efficax remedium , quàm vulner a Christi : in illis dormio secur●s , & requiesco intrepidus , Christus mortuus esh pro nobis . Nihil tam ad mortem amarum , quod morte Christi non sanet●r . T●ta spes mea est in morte Domini mei . Mors eius meritum meum refugium meum , s●lu● , vita , & resurrectio mea : meritum meum , miseratio Domini . Non sum meriti inops , quamdi● ille miserationum Dominus non defuerit . Et misericordiae Domini mult● , multus ego sum in meritis : Quanto ille potentior est ad saluandum , tanto ego securier . Peccaut peccatum grande , & multorum sum mihi conscius delictorum ; nec sic despero , quia vbi abundau●runt delicta , superabundauit & gratia : In all aduersities ( saith hee ) I find not a more effectuall remedy , than the wounds of Christ ; in them I sleepe securely , in them I rest without feare . Christ dyed for vs. There is nothing in death so bitter , which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit , my refuge , my saluation , life and resurrection : my merit is the Lords mercy . I want no merit , so long as the Lord of mercies is not wanting . And while the Lord is rich in mercies , I am rich in merits . The more able he is to saue , the more am I secure . I haue committed some haynous sin , and am guilty of many trespasses , yet I despaire not , because where sins haue abounded , there grace hath also superabounded . And in the 23. Chapter ▪ Inter brachia Saluatoris mei , & viuere volo , & mori ●upio : Betweene the armes of my Sauiour , it is both my will to liue , and my wish to dye . Another passage to this purpose I finde in Gregory , in the conclusion of that singular worke of his Morals ; where speaking of mans good workes , and good intentions , concludeth thus : Si de his diuinitus districtè dis●ntimur , quis inter ista remanet salutis locus ? quando & mala nostra pura mala sunt , & bona quae nos habere credimus , pura bona esse nequaquam possunt : If ( saith he ) we be strictly-sifted by God , concerning these things , what place would bee left for saluation in them ? seeing that both our euill actions are simply euill , and the good things which we beleeue we haue , cannot be simply good . Which place of Gregory beeing alledged by Luther , to proue none can bee certaine that hee doth not alwaies mortally sinne : although Iohn , Bishop of Rochester ▪ would haue Gregory to meane , not all workes , but only such , as we vainely boast of , as Sixtus Senensis relateth : Yet Gregories meaning is easily discouered by the title or contents prefixed to the said Chapter , in these words ; Quod S●nctus Gr●gorius , in his , quae iam recta intentione protulit , vanae gloriae , vel laudis humanae fauorem subrepsisse sibi formidat , & pro recompensatione operis , post●lat orationem loctoris : that is , That St. Gregory in those things , which he did with a right intention , feareth lest some affectation of vaine glory , or humane applause might haue crept in vpon him , and for a recompence of his worke , desireth the Readers prayers . And it is plaine also by the whole tenure of that Chapter , that Gregory durst not trust his best workes vpon the tryall of Gods strict iudgement : seeing that a mans best intentions are subiect to bee tainted with secret pride and vaine glory . And the said Bishop of Rochester may seeme too sharpe in his censure , the sequell whereof tends to a flat condemnation of Gregories best intentions , as if he had beene directly conscious of pride in them , whereas Gregory onely feareth least some such corruption might haue secretly stollen in vpon him . And to confirme this , and put it out of all question , Gregory in another place speaketh excellently to this purpose : Omnis humana iustitia , iniustitia esse conuincitur , si districtè indicetur . Prece ergo post iustitiam indiget , vt quae succumbere disoussa poterat , ex sola indicis pietate , conualescat . Dicat ergo qui etiamsi habuero quippium iustum , non respondebo , sed meum ludicem deprecabor . V●lut si apertiùs fateatur , dicens , etsi ad opus virtutis excre●ero , ad vitam non ex meritis , sed ex venia conualesco : All humane righteousnesse ( saith he ) if it bee strictly iudged , is conuinced to be vnrighteousnesse . Therefore a man after his workes of righteousnesse , had neede to pray , that his righteousnesse , which being discussed might sink down vnder the burthen , may recouer strength againe by the only clemency of the Iudge . Let him say then , that though I haue done any thing that is iust , yet I will not answer , but will supplicate my Iudge . As if he should more plainly confess : saying , Although I attaine to neuer so great a proficiency in the way of vertue , yet I come to obtaine life , not of merits , but of mercy . This was the constant doctrine of the Church of Rome , in this Bishops dayes . We will conclude this point , in setting downe the iudgement of Cardinall Contarenus , who writ of iustification a little before the Councell of Trent : where , hauing before of set purpose , examined the Protestants doctrine of iustification , confesseth ingenuously ( as he had iudiciously , according to his learning and piety , scand and compared it ) that Luthers doctrine , together with the Protestants , was consonant and agreeable to Catholicke doctrine . For as yet , the Councell of Trent had not decreed against the Catholicke faith , which had beene maintained by all the Fathers of the Church in all ages , euen downe to Contarenus his time , who writ some three or foure yeares before the first Session of this Councell ; although the Schoole-men , specially the Scotists , had according to the Authors name , darkened and dimmed the truth , whose new doctrine notwithstanding proued not as yet Catholicke , before the Councell of Trent ( wherein the Scotists bore no small sway ) would needes make it Romane-Catholicke , in despite of all Catholickes . Where also we may note by the way , the falshood of that scandall which Pontificians cast vpon the Protestants Religion , as being a doctrine of nouelty , broached first by Luther : Whereas a Cardinall of the Church of Rome , of learning and piety , after due examination , found and confessed , that the Protestant doctrine of iustification , being the maine fundamentall doctrine of Christian Religion , did consent with Catholicke doctrine . But let vs see what this Cardinall saith concerning iustification : Attingimus ad duplicem iustitiam , alteram nobis inharent●m , qu● incipimus esse iusti , & essi●imur consortes diuinae naturae ; & hab●●●● charitatem diffusam in cordibus nostris : alteram verò non inharentem , sed nobis donatam cum Christo , iustitiam ( inquam ) Christi , & omne eius meritum : simul tempore vtraque nobis donatur , & vtramque attingimus per fidem . Quòd autem Deus dona●erit nobis Christum , & omnia cum eo , est Textus Apostoli expressus in Ep●stola ad Romanos , Qui filio suo non popercit , &c. His reor 〈◊〉 posse contradicere . Restat iam inquirere , vtranam dibeamus ●iti , & existimare nos iustificaricoram Deo , id est , sanctos & iustos haberi ; ea ( inquum ) institia , quae deceat filios Dei , ac oculis Dei satisfacias , an hac iustitia & charitate nobis inhaerente ; an potius iustit●● Christi nobis donata & imputata ? Ego prorsus existimo piè & Christianè dici , quòd debeamus niti , niti ( inquam ) tanquam restabili , quae certò nos sustentat , iustitia Christi nobis donata , non autem sanctitate & gratia nobis inharente . Haec etenim nostra iustitia est inchoata , & imperfecta , quae tueri nos non potest , quin in multis offendamus , quin assiduè peccemus , ac propterea indigeamus oratione , qua quotidiè petamus , dimitti nobis debita nostra . Idcir●o in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni , quemadmodum deceret filios Dei esse bonos & sanctos : sed iustitia Christi nobis donata est vera & perfecta iustitia , quae omnino placet oeulis Dei , in qua nih●l est quod Deum offendat , quod Deo non summopere placeat . Hac ergo sola certa & stabili ▪ nobis nitendum est , & ob eam solam credere , nos iustificari coram Deo , id est , iustos haberi , & dici iustos . Hic est preciosus ille Christianorum the saurus , quem qui inuenit , vendit omnia quae habet , vt emat illum . Haec est preciosa margarita , quam qui inuenit , linquit omnia , vt eam habeat , &c. Inde est , quòd experimento videmus viros sanctos , qui quanto magis in sanctitate proficiunt , tanto minus sibi placent : ac propterea tanto magis intelligunt se indigere Christo , & iustitia Christi sibi donata , ideoque so relinquunt , & soli Christo incumbunt . Hoc non ob eam accidit causam , quòd facti sanctiores , minus videant , quàm prius , neque quoniam facti sint animo dimissiori & viliori ; imò quanto magis in sanctitate proficiunt , tanto maiori sunt animo , tantò sunt perspicaciores . Quamobrem facti perspicaciores , magis intuentur sanctitatis & iustitiae ipsis inhaerentis tenuitatem , cum qua perspiciunt multas maculas , quae corum oculos factos perspicaciores magis offendunt : ac propterea reipsa cognoscunt , non sibi nitendum esse sanctitate , charitate & gratia sibi inhaerente , sed confugiendum sibi esse ad Christum , & ad gratiam Christi ipsis donatam , quae nitantur & incumbant : We attaine ( saith hee ) to a double righteousnesse ; the one inherent in vs : whereby wee begin to be iust , and are made partakers of the diuine nature , and haue charity shed abroad in our hearts : the other , not inherent , but giuen vs with Christ ; the righteousnesse ( I say ) of Christ , and all his merits . Both are giuen vs at one time , and we attaine both of them by faith . And that God hath giuen vs Christ , and with him all things ; it is the Text of the Apostle to the Romanes . These things , I suppose , none can contradict . It remaines then to enquire , whether of these two we are to trust vnto , and to bee esteemed iustified before God. For my part ( saith hee ) I thinke it agreeable both to Piety and Christianity , to say , that we ought to relye , to relye ( I say ) vpon the righteousnesse of Christ giuen vnto vs , as vpon a most firme foundation , which doth surely sustaine vs ; and not vpon holinesse and grace inherent in vs. Thus Contarenus . And againe , in the same book : ( Hac sola ( inquit ) certa , stabili , nobis nitendum est , & ob eam solam credere nos iustificari coram Deo , id est , iustos haberi , &c. ) We are ( saith he ) to relye vpon this only certaine and stable foundation , and for the same onely , to beleeue that we are iustified before God , that is , accounted iust . This is that precious treasure of Christians , which who so findeth , selleth all that he hath , to buy it . Thence it is , that by experiment we see holy men , who the greater proficients they proue in holinesse , the lesse they please themselues ; and therefore doe so much the more perceiue they stand in neede of Christ , and of his righteousnesse giuen vnto them : and therefore they renounce themselues , and relye onely vpon Christ. Neither doth this come to passe , that becomming more holy , they see lesse than before , or are now more degenerous and base minded : yea , rather the more they grow in sanctity , the more generous and quicke sighted they bee . Wherefore becomming the sharper sighted , they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse , which they obserue to bee infected with many spots and speckes , which doe so much the more offend their eyes , the more sharpe sighted they grow : and therefore they acknowledge , that they are not to relye vpon any sanctity , charity , and grace inherent in them , but to flye to Christ , and to his grace giuen vnto them , whereupon they wholly relye , and repose themselues . These and many other excellent sayings , hath this Cardinall left recorded , beseeming a learned , godly , and pious Diuine , setting forth the true nature of the iustification of a sinner before God. So that by the authority and testimony of this learned and iudicious Cardinall , Gods wisedome and prouidence so disposing it , it is euident , that this doctrine of iustification , which the Protestants teach and maintaine , was not a new doctrine inuented by Luther , but the same which the Catholicke Doctors and Diuines taught , vntill Scotus and his Sectaries began to broach a new and contrary doctrine ( which this learned Cardinall , by solid arguments from Scripture , confuteth ) neuer created nor decreed for Catholicke , vntill the Romane-Catholicke Councell of Trent . CHAP. XI . Of the Romane-Catholicke faith it selfe , what kinde of faith that is which the Church of Rome admitteth as their Christian faith , or the faith of Romane-Catholicke beleeuers . BY that which hath beene already declared of the Romane-Catholicke doctrine , touching the iustification of a sinner , it is more than euident , that they haue quite barred vp the beautifull gate of the Temple of Heauen , blocked vp the way to saluation , beset the Tree of life with their Seraphicall flaming sword of Anathema , fire and fagot , lest neuer a Mothers sonne of Adam should put forth his hand to taste of it , and so liue for euer in the heauenly Paradise . So that the Romish Doctors , specially the Trent-Fathers , are iust like those Scribes and Pharisees Hypocrites , which shut vp the Kingdome of Heauen , and for all Peters pretended keyes , take away the key of knowledge , neither going in themselues , nor suffering others to enter in . Or they are like to the Philistims , who stopped vp those Wels , which Abraham had digged for his flockes , filling them with earth and rubbish . So these Romish Philistims , enuying Isaacs riches , the riches of Gods grace in the children of the promise , Abrahams seede , haue with the earth and rubbish of humane inuentions , and of Satans Sophistry , stopped vp those Wels of saluation , which Abraham by faith had digged , and found , & enioyed , & left also to his faithfull posterity to enioy to the worlds end . And in stead therof they haue hewed to themselues Cisternes , broken Cisternes , that will hold no water , hauing forsaken the Lord , the fountaine of liuing waters , as Ieremy speaketh . But yet say , that the Romane-Catholicke Church had not thus stopped vp the Wels of saluation , but that , as the promiscuous Samaritans ( who were a perfect type of the Popish Church : for they meddled not with the Iewes , the true Church ; they had a mixt Religion of the true God , and of Idols , false gods ; they had built a Temple in Mount Garizim , not onely in imitation , but in emulation and opposition to the Temple in Ierusalem : So the Romish Church will not meddle with the true Christian professors , and true Iehudahs , praysers of God , vnlesse it be by treachery and treason , by powder and poyson , fire and fagot , and sword : their Religion is mixt , and so mixt , as their Idols haue quite shouldred out the seruice of the true God ; and against Christ , the true Temple , whose Religion is Catholicke , and spred ouer the whole world , as Christ told the Samaritan woman , they haue built an Antichristian Church vpon the Romane Hils , whose imaginary foundation is Peters Chaire , and whose gates are opened and shut with Peters keyes ) Say ( I say ) if , as the Samaritans retained Iacobs Well intire ; so the Pontificians did preserue the Wels of saluation pure , not hauing despitefully stopt them vp , as the Philistims did Abrahams Wels : yet , as the woman of Samaria said to Christ ; The Well is deepe , and thou hast nothing to draw withall : so the Well of saluation is deepe , what is there then to draw withall ; that , as Esay faith , yee may with ioy draw water out of the Wels of saluation . This may therefore be fitly obiected to the Church of Rome , which the Samaritan woman foolishly obiected to Christ : The Well is deepe , and thou hast nothing to draw withall . Nothing ? yea nothing ; not so much as a small sheard to take water withall out of the pit , as Esay speaketh : For there is no line to reach , no bucket to take the liuing waters out of Gods Well , but onely Faith. With this it was , wherewith the Samaritan woman her selfe , both drew and dranke of the true liuing water , out of Iacobs true liuing Well , and the Wel was Christ. With this Faith it was , wherewith the woman with the bloudy issue drew the liuing water out of Christ , which washed away the running bloudy issue of her sins : For it was her faith , that made her whole , and that by Christs own testimonie . With this faith it was , that the blinde man in the Gospell went and washed in the Poole of Siloam , yea in the soft running waters of Shilo , Iesus Christ , by vertue wherof he returned seeing . But the Church of Rome doth not deny faith . True. Yea but euery faith will not reach this Well , nor comprehend this Water : let vs see therefore , what that faith is which the Pontificians hold , and whether it will hold water , as we say . And now are wee come to the maine point of the matter of our iustification : as Soto confesseth , that this doctrine of faith it selfe , is the princeps Controuersia , the head controuersie betweene the Pontificians , and whom they call the Lutherans . But , as the same Soto saith , ibid. Est lis haec de sola fide , adeo tum à suis exordijs abstrusae , tum ob diuturnam vtrinque pugnam obuoluta ac implexa , vt ad eruendam veritatem vix nobis alicunde pateat aditus : This controuersie of sole faith ( saith he ) is both from the first originall of it so abstruse , as also by reason of the continual contentions on both sides , so inuolued and intricate , that to cleare the truth , we can scarce finde where to beginne . And herein he saith perhaps too true . But the Pontificians treading this endlesse maze , may thank their owne Shoolemen , who first drew this Labyrinth , filling it full with the many meanders of their manifold distinctions , whereby they haue so intoxicated euen their strongest brains with often turnings , as it is no maruaile , if subtile Soto himselfe , and others of his society , doe so much busie themselues in vaine to finde the right doore of faith , as the blinde Sodomites were puzled in seeking the doore of the righteous Lot , which they could not finde out . So that for a man to go about to tread this Pontifician Maze , may seeme an endlesse labour . But if wee repaire to the Councell of Trent , therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together . The Councell of Trent , or the Church of Rome ( which you will ) acknowledgeth and admitteth only one kinde of faith , namely , an Historicall faith , which ( say they ) is common to all men , good and bad , yea common to the very Diuels themselues . The summe whereof is set down in the fifteenth Chapter of the sixt Session , and in the twenty eight Canon : Their words are these , Aduer●us etiam hominum quorundam callidaingenia , qui per dulces sermones , & benedictiones , seducunt corda innocentium , asserendum est , non modè infidelitate , per quam & ipsa fides amittitur , sed etiam quocunque alio mortali peccato , quamuis non amittatur fides , acceptam iustificationis gratiam amitti : diuinae legis doctrinam defendendo , quae à regno Dei non solum infideles excludit , sed & fideles quoque fornicarios , adulteros , molles , masculorum concubitores , fures , auaros , ebriosos , maledicos , rapaces , caeterosque omnes , qui laetalia committunt peccata , à quibus cum diuinae gratiae adiumento abstinere possunt , & pro quibus à Christi gratia separantur : That is , Also against the cunning wits of certaine men , which by * sweet words , and benedictions , seduce the hearts of the innocent , wee are to affirme , that not onely by infidelity , whereby euen faith it selfe is lost , but also by any mortall sinne whatsoeuer , although faith bee not lost , yet the grace of iustification being receiued , is lost : maintaining the doctrine of Gods law , which excludeth from the Kingdome of God , not onely vnbeleeuers , but also beleeuing or faithfull fornicators , adulterers , effeminate , abusers of themselues with mankinde , theeues , couetous , drunkards , raylers , extortioners , and all other , that commit deadly sinnes ; from which they might haue abstained by the helpe of Gods grace , and for which they are separated from the grace of Christ. In which words , we may obserue two remarkeable things , concerning the Popish faith : first , that it hath no coherence with the grace of iustification , seeing ( as they teach ) the grace of iustification may be lost , and yet faith remaine stil in a man : the second is , that this faith of theirs is cōmon to whoor-mongers , to adulterers , and all kind of lewd persons , whom they cal beleeuing or faithfull , though shut out from the kingdom of God. To this they adde also the twenty eight Canon : Si quis dixerit , amissa perpeccatum gratia , simul & fidem semper amitti : aut fidem , quae remanet , non esse veram fidem , licet non sit viua : aut eum , qui fidem sine charitate habet , non esse Christianum : anathema sit : If any man shall say , that grace being lost by sinne , faith together with it , is alwaies lost : or that which remaineth , is not true faith , though not a liuing faith : or that he , who hath faith without charitie , is not a Christian : let him be accursed . So that according to Romes doctrine , a man may haue faith , and want grace : and a dead faith with them is a true faith : and faith without charity may serue to make a Christian. According to which doctrine , the Diuell should haue a true faith , and consequently not to bee denyed to bee a Christian : Euen as the Turkes call their circumcised , Mussel-men , that is , true Beleeuers ; such true Beleeuers may the Pontificians be allowed to be . Vega giues the reason of this . Quod sancta Synodus fidem peccatorum fidem veram appellauit , &c. That the holy Synod of Trent , called the faith of sinners true faith , surely she did it being compelled of you ( O ye Lutherans ) being desirous by a fit terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed . And lest any hereby should bee deceiued , therefore shee hath put this qualification , licet non sit vi●a , although it be not a liuing faith . And yet the same Vega saith there , Quod si Lutherus , &c. If Luther had only said , that which he writ in his Commentary vpon the Galathians , Si vera fides est , &c. If faith be true , and if a man be truly a Sonne , charitie shall not be wanting ; we had neuer opposed him . Yea Vega , but take Luthers meaning withall , That wheresoeuer true faith is , there is charity ; and then you will retract your words , and hold on your opposition , not against Luther , but against the truth . Soto also puts the matter out of doubt , saying , That fides mortua propriè est fides , the dead faith is the proper faith . And chapt . 8. ibid. That this faith doth not only fictè , fainedly , or falsly , as Lutherans say ( saith hee ) sed propriè , legitimè , & verè , but properly , legitimately , and truly , make a man a Christian , and the member of Christ : according to the Text. But thus we come to discouer the Councels reasons , why she cals a dead faith a true faith : as also her meaning , where she saith , That the instrumental cause of iustification is the sacrament of Baptisme , which is the sacrament of faith ; sine qua , without which faith , no man euer came to be iustified . This might giue some colour to iustification by faith ; sauing that they say , They may haue faith without iustification . And againe in the same Chapter , whereas they equiuocate egregiously , saying , That faith , vnlesse hope and loue be added to it , doth not perfectly vnite vs vnto Christ ; alledging that of Iames , Faith without workes is dead and fruitlesse : and that of Paul , That in Christ Iesus neyther circumcision auaileth any thing , nor vncircumcision ; but faith which worketh by loue : yet they meane no other faith , but that which is by nature voyde of loue , and hope , seeing it can subsist without them . And so consequently the faith that they hold and maintaine , is no liuing , but a dead faith , which may bee in the damned , yea which is in the very Diuels . And for the further opening and confirming of the Councels minde ●●●his maine point , let vs heare further what her two Champions and Expositors , Vega and Soto in their learned Commentaries vpon this Session of the Councell , haue said concerning their iustifying Faith. These , as all other Pontificians at this day , taking the Councell of Trent for their guide and rule , as Bellarmine and others , with one mouth do affirm , That there is no kinde of Faith , but one : as Soto saith , Eadem vniuersorum fides est : The Faith of all men is one and the same . Indeede in the sixt Chapter of the same Booke , he sets down a two-fold acception of Faith : the first , of that Faith which he cals a morall vertue , which is in the will : the other , an intellectuall vertue , in the vnderstanding . The first he takes for fidelity in keeping ones word : The second for the credit giuen to it . In this latter sense Soto takes that Faith , which is in man towards God : and what this Faith is , he further sheweth in the seuenth Chapter , where he propounds two things concerning faith : first , Quod nullatenus duae , sed vna ▪ penitus Fides est , qua credimus vniuersa reuelata , sine histori● sin● , sine promissiones , sine pr●ceptiones , aut consilia : first , that there bee not two , but altogether one Faith , whereby we beleeue all things reuealed , whether they be histories , or promises , or precepts , or counsels . The second is , Quod promissionum assensus , ad fidem Catholicam pertinens , non est specialis ille , quo quisque de se credit , seu recipere modo , seu habere iam gratiam ; sed ille in genere , quo firmiter credimus , Iesum Christum vniuersalem esse Redemptorem , &c. That the assent of the promises , appertaining to the Catholicke faith , is not that speciall assent of faith , whereby euery man beleeueth of himselfe , that hee eyther now receiueth , or hath grace already ; but that generall assent , whereby we firmly beleeue , that Iesus Christ is an vniuersal Redeemer , &c. Therefore that wee may trace these Pontificians to their fourmes or holes , we will insist in their owne foot-steps ; and first shew what species , or kinde of faith they hold : and secondly , what qualities they appropriate vnto it in particular . First therefore what kinde of faith they meane , wee haue had the testimony of the Councell of Trent ioyntly , and generally ; and then more particularly , the Commentary of Soto vpon it : namely , that it is a meere Historicall faith , common both to good and wicked men . To whom also wee will adde Vega's iudgement and Commentary , who also excludeth all kindes of faith , but this one Historicall faith , as any way requisite to iustification : Nor doth any of them allow vnto faith any other worke in iustification , but onely as it disposeth a man thereunto . Let vs heare Vega's owne words , who not fearing to blaspheme the doctrine of faith deliuered by Christ and his Apostles , by peruerting it to serue his Antichristian doctrine , saith : Et Paulus & caeteri Apostoli , imo & ipse Christus , cum fidei tribuebant nostram salutem & iustificationem , cum & eam exigebant ab eis , quibus praedicabant ; agebant de fide , per quam acquirere possumus , & verè acquirimus iustitiam , docebantque nos dispositionem , qua nos ex parte nostra disponimus ad gratiam ; sed ista fides non est fides formata , aut saltem non in quantum formata , habet ista essicere : both Paul and the other Apostles , yea euen Christ himselfe , when they attributed to faith our saluation and iustification , and required it of those , to whom they preached ; they handled that faith , by which we may acquire , and doe truely acquire righteousnesse , and they taught vs that disposition , whereby on our part we dispose our selues to grace ; but this faith is not a faith formed , or at least not as it is formed , doth it effect these things . And by and by he explaines this more clearely , saying : Fides formata non est via , neque dispositio ad iustitiam nostram , siquidem illa iam habet secum praesentem iustitiam : Faith which is formed , is not the way , nor the disposition to our righteousnesse : for this already hath righteousnesse present with it . It remaines therefore that Vega alloweth no faith in iustification , but that which is vnformed , or voide of charity , and that this serues onely to dispose a man to iustification , which iustification charity possesseth , when once it hath giuen forme and life to faith . Now Vega in the former question , among other sundry acceptions of this word Faith , doth most willingly imbrace , and pitch vpon that , which signifieth credulity , or aptnesse to beleeue , or a perswasion , or a firme and certaine assent : sed ineuidens tamen ; but yet vneuident . And omitting others , this hee most diuinely proueth out of a prophane Author and Historian , Titus Liuius . As also out of the Poet Virgil : Credo equidem , neque vanafides genus esse Deorum . I verily beleeue there is a generation Of Gods , nor is my faith a vaine imagination . This example Vega worthily puts among others , to demonstrate and exemplifie that faith , which the Pontificians haue and hold concerning God , and their owne saluation , by way at least of disposition , as we haue said . Now this faith , taken for credulity , or perswasion , or assent , but vneuident , hee diuides into sundry branches ; as either it is humane or diuine : humane , when we beleeue mans sayings ; diuine , when we beleeue Gods sayings . This diuine Faith , hee sub-diuideth into actuall and habituall . The actuall Faith hee cals a firme and certaine , but vneuident assent of those things , which are reuealed of God. That it is a firme and certaine assent , it exceeds opinion : that it is vneuident , it is inferiour to the intellect or vnderstanding science , and sapience , which are intellectuall vertues , hauing clearnesse and euidence . Habituall Faith is a certaine intellectuall habit , whereby the vnderstanding is made apt and disposed to the actuall Faith. This habituall Faith he further diuides into fidem acquisitam & infusam ; into faith acquired and infused . Faith acquired , is a habit fitting vs the more easily to beleeue , being acquired by the frequency of the acts of Faith. Faith infused , is a certain supernaturall habit , and altogether of a diuine condition , infused by God into our vnderstandings , that by it wee may easily , and certainly , and vndoubtedly assent vnto diuine reuelations . Verùm hic habitus , &c. but this habit ( saith hee ) may be both in righteous men , and in sinners , as all Catholicke Doctors for certaine hold , and experience it selfe declareth . Lastly , he diuideth Faith in fidem informem , & formatam ; into faith vnformed , and formed . Faith vnformed , he cals a habit of Faith , separated from charity . Faith formed , is a habit of Faith , conioyned vnto charity , and hauing it present with it . Although these in habit are both one ; for as charity ioyned to Faith , makes it to be formed : so being remoued from Faith againe , leaues it as it found it , vnformed . This is the perplexed doctrine of the Pontificians , or Church of Rome , concerning Faith ; who , though they be so barren of distinctions , as not to finde out the true kindes of Faith , grounded on the holy Scriptures , but Babylonishly confound them all in one : yet againe they shew their pregnant and fruitfull veine in distinguishing , when as they diuide and subdiuide this poore Faith of theirs into so many parts , as at length it comes to iust nothing . Not vnlike to Cyrus King of Persia , who in his expedition towards and against Babylon , being to passe ouer the riuer Gyndes , which afforded him no Ford to passe , but by shipping ; one of his holy white steeds proudly assaying to swimme ouer , and so being drowned , hee thereupon in reuenge of his holy horse , vpon that goodly riuer , threatned he would so diminish and diuide this riuer , as women should easily wade ouer it , and not vp to their knees . So hee set his numerous Army aworke for a whole yeare , to diuide the riuer into three hundred and threescore branches , and so being as good as his word , passed on the next summer to conquer Babylon . So deale the Pontificians with sauing Faith ; which , being as a goodly riuer , able to carry the fairest ships of richest fraight , bound for the holy Land , onely because it will not suffer their proud inherent holinesse , by the vertue of its owne strength , to passe ouer , they doe so cut and mince it , as they make it common ( such is their common Faith ) for all passengers , tagge and ragge , to passe through vpon their owne legs . Now let vs see which of these branches of Faith , Vega in the name of the Councell of Trent , and Church of Rome , layes speciall hand on ; whether on the actuall or habituall , acquired or infused , formed or vnformed . Vega shuts out all other Faith from the meaning of the Apostle in all those places , where he attributes iustification vnto Faith , but onely the actuall Faith. All habituall Faith , whether acquired or infused , he peremptorily excludeth , maugre all those that say the contrary , of what authority soeuer . Now what this actuall Faith is , we haue heard by Vega himselfe , that it is a credulity , or perswasion firme and certaine , but vneuident . Note here , how this Babylonish builder contradicts and confounds himselfe in one breath . If this Faith of his be a firme and certain perswasion , how is it vneuident ? and if vneuident , how is it a firme or certaine perswasion ? Indeed this Vneuident helpes all . It is like the picture of Venus drawne by Apelles , who being not able to delineate and beautifie her face to the life , drawes an artificiall shadow of a vaile or curtaine ouer it . But what might bee the meaning of this word Ineuident ? Surely , I finde not Vega very free to explaine himselfe in this point . Onely in one place , he seemeth to vnderstand by it , such an assent or faith , as we giue meerly for the authority of him that speaketh . And so it may very well be said to be ineuident , not onely in regard of any particular perswasion of good towards a mans selfe , from him that speaketh , but also of the particular truth to be beleeued . This ineuident Faith is not vnlike the Iesuiticall blinde obedience ; when only the authority of the commander is respected , not the equitie of what is commanded . But the most commodious property of Vega's ineuidence , is to leaue it , as we finde it , ineuident . For the maine drift of the Pontificians is , to fould vp Faith in a cloud , that no man should know it . And therefore Vega , to dazell our eyes , would haue vs beleeue , that the Apostle Paul , where hee speakes of iustifying Faith , meanes not eyther Faith vnformed , or Faith formed in particular , but Faith in generall . O miserable selfe-blinding Cardinall ! would you also cast a myst before the Apostles eyes , that hee should not see what he said ? was euer impudencie and folly so yoaked together ? But what 's the reason , that Vega will not pitch vpon one certaine and distinct Faith , specially meant by the Apostle ? The reason is not hard to giue : For if Vega should say , that the Apostle meant Faith vnformed , then the expresse words of the Apostle would euidently confute him , where he commendeth Faith working by loue . And againe , if Vega should confesse , that the Apostle elsewhere meant that Faith which worketh by loue , then it must needes follow , that Faith doth truly iustifie , and not barely dispose a man to iustification , as Vega would haue it . But Vega hath another pretty euasion for this . For he saith , Aliud est , &c. It is one thing to say , that those places of Scripture , wherein our iustification is attributed to faith , are to be vnderstood of Faith formed ; and another , that they are to be vnderstood of Faith , which worketh by loue . For although ( saith he ) others take these two , for one kinde of Faith ; yet we thinke these two to be most distinct , and by no meanes to be confounded together : Prius enim est , &c. For Faith working by loue , goes before Faith formed by charity : because ( saith he ) for this end it workes by loue , that it may obtaine the holy Ghost ; and by it charity , wherewith it may be formed . O admirable subtilty , surpassing all Philosophy , all Diuinitie ! How doth Faith worke by loue , before it haue charity ? Or what is that loue the Apostle speaketh of , but charity ? Or is the Apostles Faith working by loue , a Faith vnformed ? O Vega ! let me say that to thee truly , which Agrippa falsly applyed to Paul ; Vega , thou art besides thy selfe ; too much learning maketh thee madde . For I am sure Vega cannot answer for himselfe , as Paul did , I am not madde , but speake the words of truth and sobriety . For Vega's wordes are meere contradictions , senslesse and corrupt , vnsauory salt . Such is his sophisticate Sophistry , and frothy wit , that it may bee said to him as the Prophet saith to Babylon , Thy wisedome , and thy knowledge , it hath peruerted thee : or as the Vulgar hath it , Hath deceiued thee . I know , their shift is to say , There is a loue in man vpon the first grace , disposing him to iustification , wherby he beginnes to loue God aboue all things . And i● not this loue the highest degree of charity that can bee ? If this loue be not charity , it is meere vanitie . But to sum vp the totall of that which Rome teacheth concerning faith in Iustification , as we find it either expressed or implyed in the Councell of Trent , & illustrated by her most pregnant Interpreters : First , they allow or acknowledge but one kinde of Faith in the Scriptures , common to good and bad . Secondly , that this is the Catholicke Faith of the Church , the obiect whereof is the whole word of God , written and vnwritten . Thirdly , that this Faith is a meere Historicall Faith , which may be in the very Diuels and damned . Fourthly , that this Faith is formed by charity ; which while it hath , it is a liuing faith , but losing it , it is dead and vnfruitfull . Fiftly , that this Faith , euen without charity , dead and fruitlesse as it is , yet is sufficient to make a man a Christian , and a Beleeuer . Sixtly , though they admit of no other Faith to Iustification , yet that this Faith doth not iustifie by their owne confession , but may be in a man that is not iustified . Seuenthly , that a man hauing this Faith , whereby he is made a Christian , and a beleeuer , yet for all that hee may goe to Hell. Lastly , notwithstanding all this , yet this Faith is a true iustifying Faith , though it bee dead . This is the expresse perplext doctrine of the Church of Rome concerning Faith , without any equiuocation at all . Come wee now to examine the truth of this doctrine . CHAP. XII . Wherein Romane-Catholicke Doctrine , concerning the kinde of iustifying Faith , is confuted , and the Catholicke Doctrine confirmed : also of Faiths obiect , and subiect . FIrst , whereas they allow no Faith in Scripture , but one , which they ground vpon that of the Apostle , Ephes. 4. 5. One Faith ; it is euident they build vpon a wrong ground . That there is but one Faith , in the Apostles sense , it is true ; that is , but one sauing and iustifying Faith : but that this faith is that , which the Romane Catholicks only allow of , is vtterly false and fabulous . And yet they cal this the iustifying faith , which Vega describeth thus : Fides cui sacrae literae nostram tribuunt iustificationem , &c. That Faith , to which the holy Scriptures attribute our iustification , is for the most part , and specially , the Faith of the only Mediator betweene vs and God : or , to speake more plainely , it is the Faith of Iesus Christ ; to wit , a credulity , or perswasion , whereby we certainly and vndoubtedly beleeue , that we may possibly be saued by him alone ; and also other things , which are deliuered eyther by himself , or by his Church , or by his Apostles , which we are to beleeue concerning his life , death , resurrection , glory , and dignity , and grace . Note here the nature of the Pontifician Faith : They call it the Faith of the only Mediatour , between vs and God. This is well said : but it is with limitation ; it is but vt plurimum , for the most part . Therefore this is not the true Catholicke faith , as we shall see anone . Then they call this Faith a credulity or perswasion , wherby we certainly and vndoubtedly beleeue . How ! Certainly and vndoubtedly beleeue ! This may passe for good Catholike doctrine . But what do we certainly and vndoubtedly beleeue ? namely , Per cum vnum nos posse saluari , That we may possibly be saued by him alone . So they place their faith in a possibility of saluation by Christ. But is this all ? No : this faith hath for its full and adaequate obiect , as the entire rule of it , whatsoeuer is reuealed , or deliuered by writing , or tradition , either by Christ himselfe , or by his Church , or by his Apostles . So that this faith must bee regulated as well by that which the Church saith ( and what he meaneth by the Church , we all know ) as what Christ and his Apostles haue said ; as well by traditions , Romes vnwritten word , as by the written Word of God. Nay , the Councell of Trent goes farther , making the maine rule of faith to be that sense and meaning , which the Church ( alwayes vnderstand of Rome ) hath or shall set downe , concerning all things written and vnwritten . And this is the Romane-Catholike faith . Now if this faith of theirs bee the iustifying faith , how comes it to passe , that they that haue this faith , are not iustified by it ? And if men hauing this faith , may notwithstanding be damned , and carry it with them to hell , how is it a iustifying faith ? But with Romes good will , we must not touch vpon particulars . Suffice it , there is one faith , and this is the Catholicke faith of Romane-Catholicke beleeuers . There is but one faith , say they , whether it be formed or vnformed , which they take from the Scoria of the Schooles forge : For Aquinas saith , that faith formed or vnformed , is one and the same in kinde , and in number , as the Logicke terme is . Indeede Aquinas might speake his pleasure of faith formed and vnformed , as being the first Forger of the forme of faith . Whereas if this Scoria be but cast into the Test , it will presently fume into the ayre . For , according to Philosophy ( Aquinas his profest and pretended proper element ) a thing without forme , is non ens : if it be Tohu , it is Bohu too , Gen. 1. 2. For the forme giues the being to the thing . Now the faith of Deuils , and of the wicked , wanting a forme , as Pontificians say , is no faith at all . But the faith of Deuils is not no faith ; a faith it is , therefore a forme it must haue . What forme ? Indeede , as Scaliger saith , the formes of things are hard to be found out : But euery thing that hath but a name , must haue a forme , that giues the being . Now that the faith of Deuils hath a forme proper vnto it , is manifest , because it hath a speciall act and motion in beleeuing , which springeth from the proper forme of it . The act of the Deuils faith is to beleeue that God is , and that he is true in his word , and iust in his iudgements ; so , as it maketh the Deuill to tremble withall . If therefore the Deuils faith hath a speciall forme , to giue being vnto it , then this forme puts a specificall difference betweene the Deuils faith and the Saints faith . For euery thing is differenced in kinde from another , by its proper forme . As therefore the Saints faith hath a speciall forme , to difference it from the faith of Deuils ; so the Deuils faith hath a proper forme , to difference it specifically from the faith of Saints : as the beasts soule is by the forme of it , differenced from a mans soule . And the forme makes the maine difference . But this by the way , to shew how these Philosophicall Doctors defile their owne nest . To proceed . That there is but one faith whereby we are saued , all Catholike Diuines haue euer taught : but that the liuing faith , which they call formed , and the dead faith , which they say is vnformed , should be all one faith in kinde , this is a mysterie neuer known , nor I suppose , euer so much as dreamt of by any of the ancient Catholick Doctors of the Church . Leo , sirnamed the Great , who was Bishop of Rome about the yeare of Christ , 440. while as yet the faith of that Church was truely Catholike ; he saith : Vna fides iustificat vniuersorum temporum Sanctos : & ad eandem spem fidelium pertinet , quicquid per Mediatorem Dei & hominum , Iesum Christum , vel nos confitemur factum , vel Patres nostri ad●rauere faciendum . A sentence worthy to be written in golden letters . One faith ( saith he ) doth iustifie the Saints of all times : and it appertaines to the same hope of the faithfull , whatsoeuer eyther we confesse already done , or our Fathers adored should be done by the Mediator of God and men , Iesus Christ. Note here , this good old Bishop of Rome acknowledgeth one faith . What faith ? A iustifying faith . What ? A faith common to reprobates ? No : such as iustifieth the Saints . What Saints ? Those of the Popes Canonizing ? No : The Saints of all times ; such as were long before the new order of Saints instituted by the Pope , long after St. Leo. Such Saints as are not mentioned in the Popes Calender : namely , all those Saints of the old Testament , whereof the Popes Rubricke hath none . As the same Leo saith : Omnes Sancti , qui Saluatoris nostri tempora praecesserunt , per hanc fidem iustificati , expectantes vniuersalem credentium redemptionem in semine Abrahae : All the Saints , who liued before the times of our Sauiour , are iustified by this faith , expecting the vniuersall redemption of beleeuers in the seed of Abraham . And in his fourth Sermon vpon the Epiphany : Hoc est , quod iustificat impios , hoc est , quod ex peccatoribus facit Sanctos , si in vno , eodemque Domino nostro Iesu Christo , & vera Deitas , & vera credatur humanitas : This is that which iustifieth the vngodly , that is , of sinners maketh Saints , if in one , and the same our Lord Iesus Christ , both the true Deity , and the true humanity be beleeued . Hee putteth this particle of beleeuing the truth of Christs two natures in one person , as pointing at the Heresies of Nestorius and Eutyches , which in his time were very hot , and tended to ouerthrow the truth of his two distinct natures in the vnity of his person . This I note by the way , lest the Pontificians should say , that this good Leo meant onely a generall saith concerning Christ. But we see the Catholicke doctrine of those purer and more virgin times of the Church , was , that there was but one iustifying faith , and this not common to good and euill , elect and reprobate , promiscuously ; but such as did truely iustifie the wicked , and of sinners make Saints . So that whosoeuer had this faith , were effectually iustified , and , without the helpe of the Popes Calendar , made reall , not titular Saints . Augustine also saith : Vna fides est , quae omnes saluos facit , qui ex carnali generatione in spiritalem renascendo saluantur , terminata in eo , qui venit pro nobis iudicar● & mori : It is one faith that saueth all , which of carnall generation , being spiritually regenerate , are saued ; their faith being bounded in him , that came to bee iudged , and to dye for vs , the Iudge of quicke and dead . And againe ; Ea fides iustos sanauit antiquos , quae sanat & nos ( id est ) Mediatoris Dei & hominum , &c. That faith healed the righteous of old , which healeth also vs ( to wit ) the faith of the Mediator of God and men , &c. So that there is but one sauing and saluing faith of all the regenerate . And this is according to the expresse doctrine of the holy Scriptures , which put an vnreconcilable opposition betweene a dead Faith and a liuing Faith ; betweene that Faith which is common with the Deuils and Reprobates , and that which is proper and peculiar to the elect Saints . Hence it is , that the Scripture cals that Faith , whereby we are iustified , a holy Faith : yea , a most holy Faith , Iude 20. Also , the Faith giuen to the Saints , Iude 3. It is called also , Fides electorum ; the Faith of the elect . Tit. 1. 1. St. Peter cals it a precious Faith. Therefore sauing and iustifying Faith , being that most holy Faith which is proper to the Saints , and to the Elect , it cannot possibly bee the same with that Faith , which is in the Reprobate and Deuils , but differeth from it both specie & numero ; in kinde and number , as the Logicians speake . This doctrine of iustifying and sauing Faith , peculiar and proper to Gods elect Saints , and not common with any other whatsoeuer , is further confirmed by the Catholicke Doctors of former ages . Gregory sirnamed also the Great , Bishop of Rome , about the yeare 590. in his Morals speaking of Faith ; saith : Electi omnes eum , quem fide cognouerunt , videre quoque per speciem anhelant ; ●uius amore flagrantes aestuant , quia eius dulcedinis suauitatem iam in ipsa sua fidei certitudine degustant : All the elect ( saith hee ) doe striue to see him by face , whom they know by faith ; with whose loue being inflamed they boyle , because they now in the very assurance of their faith taste of the delicacy of his sweetnesse . This Bishop of Rome doth denominate and appropriate the Faith , whereby we now know God , and hereafter shall certainely see God face to face , to the Elect onely , and to all the Elect. And in his Homilies vpon Ezechiel , he saith : Omnes Electi , siue qui in Iudaea esse potuerunt , siue qui nunc in Ecclesia existunt , in Mediatorem Dei & hominum crediderunt , & credunt , qui praecunt , & qui sequuntur , Osanna clamant : Osanna autem latina lingua , Salua nos , dicitur ; ab ipso enim salutem & priores quae●ierunt , & praesentes quaerunt , & benedictum qui venit in nomine Domini confitentur : quoniam vna spes , vna fides est praecedentium atque sequentium populornm : All the Elect ( saith hee ) whether those that were in Iudea , or which now are in the Church , haue beleeued , and do beleeue in the Mediator of God and men ; which goe before , and which follow after , crying , Osanna . Now Osanna in the Latine tongue is interpreted , Saue vs : for of him both they that went before haue sought , and those that liue now doe seeke , saluation ; and confesse him to beblessed , that commeth in the Name of the Lord : because there is one hope , one faith of the People , past , present , and to come . St Augustine speaketh to the same purpose , Antiqui omnes iusti , ex fide , qua nos viuimus , vna eademque vixerunt , Incarnationem , Passionem , Resurrectionemque Christi credentes futuram , quam nos credimus factam : All the ancientiust men , liued by that one and the same faith , by which we liue : beleeuing the Incarnation , Passion , and Resurrection of Christ , which was to come , which we beleeue already fulfilled . What clearer testimony can be desired , to set forth the vnity of that sauing faith , which is common and proper to all the Elect people of God in all ages , in the communion and propriety of which faith , none but the Elect alone haue a part . But the same Gregory saith elsewhere , in the title of one of his Dialogues , Quod sine fide neque infidelis viuat : That euen the infidel doth not liue without Faith. But what Faith ? himselfe answereth , Habent etiam infideles fidem , sed vtinam in Deum ; quam si vtique haberent , infideles non essent : Infidels haue faith ( saith he ) but I would to God it were faith in God : which faith if they had , they should not be infidels . Let me here adde one authority of Fulgentius an African Bishop , who liued betweene the times of these two Bishops of Rome : Virtus est fides , non qualis in Daemonibus inuenitur , sed qualem Deus Sanctis suis donat , quos ex imptetate iustificat : Faith is a vertue , not such a faith as is found to be in the Diuels , but such as God giueth to his Saints , whom hee iustifieth from sinne . Therefore faith being a vertue giuen to Gods Saints , whereby they are iustified , how can this Faith bee in the Diuels , or Damned ? And St. Augustine to the same purpose , speaking of Peters Faith , proper to the Elect , saith , Dic , quae fides ? Quae per dilectionem operatur . Hanc daemones non habent fidem , quae per dilectionem operatur , sed soli serui Dei , soli Sancti Dei , soli fide filij Abrahae , soli filij dilectionis , filij promissionis ; ideo est & charitas dicta : Tell me , what faith had Peter ? That which worketh by loue . This faith which worketh by loue , the Deuils haue not , but only Gods seruants , only Gods saints , onely the sonnes of Abraham by faith , onely the sonnes of loue , the sonnes of the promise ; therefore it is called also charity . Note here , how St. Augustine puts a distinct difference , between that kinde of Faith of Gods saints , which is neuer separated from charity , but alwayes working by loue ; and that in the Deuils and damned , which is not capable of charity , no more than the Salamander of heat . Discernenda est ergo fides Daemonum à fide Sanctorum . Plane discernenda vigilanter & diligenter : Therfore ( saith he ) the faith of the Diuels is to be discerned from the faith of the Saints : Yea , it is to be heedfully and carefully discerned . Yea , the whole current of ancient Fathers runne mainly to proue , that sauing and iustifying Faith , is a Faith proper to the Elect and Saints of God ; and meerely distinct in kind and nature from that faith , which is common with reprobates and deuils . Hence it is , that they giue sauing and iustifying Faith such Epithets , and Attributes , as doe distinguish it from the faith , which is in the reprobate and damned . As they call it Sancta , integra , vera , viua , non reproba fides , &c. A holy , intire , true , liuing , not a reprobate faith . Origen saith , Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam , & sanctam fidem , per quam mercari possit Arietam , cuius natura haec est , vt peccata credentis abstergat : It is certaine , that none can receiue remission of sins , vnlesse he bring an entire , godly , and holy faith , wherewith he may buy the Ramme , the nature whereof is this , to take away the sins of the beleeuer . And againe , Si fidem obtuleris , tanquam precium ( hoc est Siclum sanctum ) Christo velut Ariete immaculato in hostiam dato , remissionem accipies peccatorum : If thou shalt offer thy faith , as a price ( that is the holy Sicle ) hauing Christ as an immaculate Ramme offered vp in sacrifice , thou shalt receiue remission of sinnes . This ancient Doctor of the Church cals faith a price , as Peter cals it a precious faith . Chrysostome vpon the third Chapter to the Romanes , saith , What is the Law of Faith ? To be saued by grace . Hee declareth the power of God , that not only he saueth , but also iustifieth , and glorifieth , without the helpe of any workes , but requiring only faith . If therefore God do saue , and iustifie , and glorifie vs by faith , without the helpe of any workes concurring in our iustification ; then surely wicked and godlesse men , so remaining , whatsoeuer other faith they may haue , they haue nothing to doe with this iustifying Faith , by which most properly we are called Fideles . Theophylact saith , Qui credit in Filium , non iudicatur . Nunquid si immundam egerit vitam , non iudicatur ? Maximè quidem . Non e●im verè fideles sunt eiusmodi : Hee that beleeueth in the Son , is not condemned . But if a man leade an impure life , is he not condemned ? Yes doubtlesse . For such men are no true beleeuers . St. Basil saith , What is the property of a Christian ? Faith working by loue . The Faith then of a Christian , is not separate from loue : for it is alwayes operans , working by loue . And the same Father addeth : What is the property of Faith ? A ful perswasion without reasoning , &c. where the same Father sheweth other common properties of faith ; as it apprehends the truth of Gods Oracles , and is true it self● , without adding or detracting . Our Sauiours words in the third of Iohn , v. 16. are very powerfull , God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . Whence issueth this conclusion , Whosoeuer beleeueth in Iesus Christ , shall neuer perish . But wicked men , by the confession of Pontificians , although they beleeue , do perish . Therefore that faith or beleefe which wicked men haue , is not that faith or beleefe in Christ , which will not suffer any man to perish . St. Augustine to this purpose , vpon these words , Credo in Deum , &c. saith , Non dicit , Credo Deum , vel credo Deo , quamuis & haec necessaria saluti sint . Aliud est enim credere illi , aliud credere illum , aliud credere in illum . Credere illi , est credere vera esse , quae loquitur : credere illum , credere quia ipse est Deus : credere in illum , diligere illum . Credere vera esse , quae l●quitur , multi & malipossunt : credere autem ipsum esse Deum , & Daemones possunt : credere vero in Deum , soli nouerunt , qui diligunt illum , qui non solum nomine Christiani sunt , sed & factis & vita , quia sine dilectione fides inanis est : cum dilectione fides Christiani , sine dilectione fides Daemonis : I beleeue in God , &c. He saith not , I beleeue that God is , or I beleeue God : although also these are necessarie to saluation . For it is one thing to beleeu him , another to beleeue that he is , and another to beleeue in him . To beleeue him , is to beleeue those things are true which he speaketh : to beleeue that he is , is to beleeue that he is God , or that God is : to be beleeue in him , or into him ( as the Scottish Dialect or Phrase doth more liuely expresse it ) is to loue him . To beleeue those things to bee true which he speaketh , euen many wicked men may doe it : and to beleeue that God is , euen the Diuels can also doe it : but to beleeue in God , they only can skill , which doe loue him , which are Christians not onely in name , but also in their deeds , and life , because faith without loue is vaine : with loue the faith of a Christian , without loue the faith of Diuels . So this holy Father : As elsewhere throughout his workes , he teacheth this as the Catholik doctrine , constantly maintained in the Church of Christ , That sauing and instifying faith , is a faith meerely distinct and different in kinde and nature from that faith , which is in wicked men , and in Diuels , cleane contrary to the Romane Catholicke doctrine ▪ as the like place we alledged before in the sixt Chapter , out of his 29. Tract vpon St. Iohn . And it is also vsed by the Glosse vpon Rom. 4. Vega citeth the place by way of obiection , but leaues it vnanswered , as we haue formerly shewed : For indeede it is vnanswerable . And therefore but only in that one place , and that by way of obiection , Vega in all that voluminous Booke of Iustification neuer meddleth with Credere in Christum , keeping him close to his Text , to wit , the Councell of Trent ; which in that whole and large Session of Iustification not once mentioneth Credere in Christum , as is aboue noted . As also his fellow-Commenter Soto hath not in all his Commentaries vpon this same Session of Trent , ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the least mention of Credere in Christum . Let vs a little take a second suruey of St. Augustines former speech , wherein he plainely setteth down a three-fold kinde of beleeuing : all which are necessary to saluation , as concurring in euery true beleeuer ; yet so , as the two inferiour kindes of beleeuing are common also to the vngodly , and the Diuels themselues ; as to beleeue that God is , and that he is true in his Word . But that faith , whereby a man beleeues in God , is the highest kinde of faith , and proper only to those that are saued , and common to none else whatsoeuer . Wee cannot better demonstrate the true difference betweene these three distinct kindes of faith , than by paralleling , or comparing them with those three kindes of soules , which the Philosopher setteth downe : the first and lowest kinde of soules , is that which is in plants and trees , called anima vegetati●a , a soule which hath life without sense : the second kind of soules , is that which is in the bruite beast , and is called anima sensitiua , or the sensitie soule , which hath life and sense , but is voyde of reason : the third kinde of soules , which is the highest and noblest , is that which is in man , called anima rationalis , or the reasonable soule , which hath not only life , and sense , but also reason . So there is one kinde of soule in the plant , another in the buite , another in man. And as the sensitiue soule of the beast , which containeth also life in it ( which is the soule of the plant ) is but one soule , and differeth in species and kinde from the soule that is said to bee in the plant : so the reasonable soule of man , containing in it both life and sense , the one common with the plant , the other common also with the beast , is but one soule , and differeth in specie , or kinde from the two other kinds . So it is in the three kindes of faith , which St. Augustine differenceth in their distinct species , or kindes , by three distinct phrases of speech , Credere Deum : credere Deo : & credere in Deum . Credere Deum , To beleeue that God is , is the lowest kinde of faith , and is in the very Diuels : Credere Deo , or to beleeue God , is the second kinde of saith ; containing also , and implying the former , to wit , to beleeue that God is ( for a man cannot beleeue God , vnlesse he beleeue that God is : ) and this faith is in wicked and godlesse men : But credere in Deum , to beleeue in God , which is the true sauing and iustifying Faith ; containing also and implying in it the other two , of beleeuing God , and beleeuing that God is , is the highest kinde of Faith , and proper onely to the elect Saints , and seruants of God. As the same Augustine saith : Si creditis in eum , creditis eum ; non , si creditis eum , creditis in eum : If ye beleeue in him , ye beleeue him ; not , if ye beleeue him , ye beleeue in him . As therefore the soule of man , is not the same in kinde with the soule of the beast , and the soule of the plant , though each be called anima , or soule ; so sauing faith , which is to beleeue in God , is not the same in kinde with the faith of Deuils , and wicked men . And as the soule of the beast , though it haue both vegetation , which is the soule of the plant , and sense also , proper to it selfe , yet is but one soule ; and mans reasonable soule , although it haue both vegetation and sense ioyned with reason , yet is but one intire soule , vegetation , sense , and reason , being three distinct faculties of one and the same soule in man : So the faith of wicked men , although it containe the faith of Deuils , yet is but one faith in them ; and sauing faith in the godly , is in kinde but one sauing faith , although it containe in it all the kindes of faith , which concurring in the Saints of God , are so many distinct faculties or properties of one and the same sauing and iustifying faith . And as the vegetable soule or life of the plant , as it is considered alone in the plant , is a distinct kinde from the other soules , as of the beast , and of man ; but being considered as it is in the beast , ceaseth to be a distinct kinde of soule , being now only a faculty or property of the soule of the beast : and as the sensitiue soule of the beast , is distinct in kinde from other soules , as it is the soule of the beast ; but being considered as it is in man , ceaseth to be a distinct kinde of soule , being now onely a faculty or property of the reasonable soule of man : So credere Deum , or credere Deo , to beleeue God , or that God is , are distinct kindes of faith in the Deuils , and wicked men , distinct also in kinde from credere in Deum , to beleeue in God , which onely Gods Saints doe : but credere Deum , and credere Deo , concurring with credere in Deum , in Gods Saints , are not now distinct kindes , but faculties and properties of one and the same sauing faith , distinct in kinde from that of Deuils , and wicked men , and proper only to Gods Saints . Thus haue we , as plainly as we can , illustrated by a similitude the three distinct kindes of faith , in Deuils , in the Damned , and in the Saints , proued and confirmed by Scriptures and Fathers , but mainly against all reason and sense impugned by the Church of Rome , a cruell and vniust step-dame to sauing and iustifying faith . But , say the Pontificians , this faith of theirs , which at the best is , Credere Deo ; to beleeue God , is the onely Catholicke Faith , as that Faith , whose obiect is the whole Word of God in generall , written and vnwritten , written veritles , and vnwritten traditions : and that according to the sense and interpretation of the Church of Rome , or which is the summe of all , the Pope . We are not ignorant of the deepnesse of Satan herein . But as they cannot abide credere in Deum ( which they could heartily wish were put out of their Creed , as in effect they haue already done ) so neither can they indure , that the promises of God in Christ reuealed in the Gospell , should be the speciall and prime obiect of Faith. Onely they allow it a roome in the crowd of all other things , reuealed in the whole Word of God , written and vnwritten , &c. But it is so crowded into a narrow corner , as they haue in a manner quite choaked it ; for , as their Champion and interpreter Soto saith : Eadem vniuersorum fides est , cuius vna , eademque perexigua particula est de promissionibus : There is one faith of all , which hath one particle , & that a very small one concerning the promises . Alas ! what a poore diminution is here ; Particula , non pars : is not this diminitiue enough , but hee must put small ; yea , perexigua , very small ? vnto it , and so leaue a very small , not part , but diminitiue particle for faith in the promises of God ? But Romane-Catholikes must bee content with this poore pittance of faith , no otherwise beleeuing Gods promises , but as other Histories reuealed in the Word , as the Councell of Trent teacheth in her sixt Session , and sixt Chapter : But else , she makes no mention at all of beleeuing in the promises of God , and by faith applying them to our owne soules . No , the Church of Rome is of another spirit : she wants that can did ingenuity , to acknowledge this gracious mysterie of Christ , and of the Gospell . So that these Pontifician Romane-Catholickes , place onely the truth of God ( and well too , if they ioyned not their owne lying traditions ) as the generall obiect of faith ; namely , as a true History to be beleeued . As Soto commenting vpon the forenamed place of the Councell , saith : Ratio Christianis credendi , est summa infallibilisque Dei veritas ; haec autem eadem perlucet in reuelatis omnibus , siue ad Historiam pertineant , siue ad Promissiones : The reason inducing Christians to beleeue , is the soueraigne and infallible truth of God ; and this same s●ineth in all those things that are reuealed , whether they pertaine to the History , or to the Promises . But how doth he vnderstand the faith of these promises ? Sanè quas credimus ( saith hee ) non solum verè esse factas ; sed esse firmissimas , quantum ex parte Dei , nisi nos renitamur : which promises indeed we beleeue , that not only they were truely made , but are most firme , as touching Gods part , vnlesse we resist . But as for speciall Faith in beleeuing and applying the promises of God , quòd non pertineat ; that it appertains not to Catholick Faith ( saith Soto ) is most easie to demonstrate : Fides enim Catholica ex sola diuina assertione , vel promissione pendet ; quod autem quisque aptus sit , & idoneus promisso beneficio suscipiendo , ex humano sensu , & cooperatione etiam pend●t : For ( saith he ) the Catholick Faith depends vpon Gods onely affirmation , or promise ; but that any man may be apt or fit , to receiue the benefit promised , doth depend vpon the sense , and also the cooperation of man. And so he concludes ; Ergo huius Fides non est Catholica : therefore this mans Faith is not Catholicke . So that by Romane-Catholicke Doctrine , a speciall Faith in the promises of God in Christ , is not the Catholicke Faith : for by Catholicke Faith , they vnderstand a generall Faith , such as is the Catholicke Faith of all Romane-Catholickes . And hence it is also , that they place Faith onely in the vnderstanding , as assenting vnto the truth of God in his Word ; and not in the will , in applying and apprehending the goodnesse and grace of God reuealed in the Word . Now to cleare the truth in this point ; The Catholick Faith is so called , not in respect of the generality of it , as if iustifying Faith were onely a generall Faith , or because the generall obiect of it is whatsoeuer is reuealed in the Word as a Historie : but because the true Catholicke Faith , is the Faith of all the Elect of all times , to the end of the world , and because this Faith comprehends all Faith in it . For the true Catholicke Faith doth both credere Deum ; beleeue that God is , and credere Deo ; beleeue that whatsoeuer is contained in the holy Word of God written , is true : and also , credere in Deum ; beleeue in God ; that is , in especiall , beleeue the promises of God in Christ reuealed in the Gospell , that they are not onely true , in respect of God who promiseth , but that they doe belong to euery beleeuer in Christ in particular . As Saint Iohn saith ( speaking of the blessed estate of Gods children , both here , in that they are now the Sonnes of God , and hereafter in the perfect vision of God ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . The Apostle Paul setting forth the nature of iustifying Faith , in the example of faithfull Abraham , hee bounds it mainely vpon the promise of God in Christ , as the speciall obiect of Faith. As , Rom. 4. 13. The promise that Abraham should be the heire of the world , was not to him , or to his seede , through the Law , but through the righteousnesse of Faith : for if they which are of the Law , bee heires , Faith is made voide , and the promise made of none effect . Therefore it is of Faith , that it might be by grace , to the end the promise might be sure to all the seede : not to that onely , which is of the Law , but to that also , which is of the Faith of Abraham , who is the father of vs all . And vers . 20. Hee staggered not at the promise of God , through vnbeliefe , but was strong in Faith , giuing glory to God. So wee see that the promise of God , is the speciall obiect of iustifying Faith. And hence it is , that all true beleeuers , who are the children of Abraham , are called the children of the Promise , Rom. 9. 8. They which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the seed , & heires of the Promise . Heb. 6. 17. Yea the promises of God in Christ are the very sum of the Gospel ; as the Apostle declareth very amply in the third Chapter to the Galathians . As vers . 8. The Scripture foreseeing , that God would iustifie the Heathen through faith , preached before the Gospell vnto Abraham , saying , In thee shall all Nations be blessed . So we see plainly , that the speciall obiect of Faith , is the Gospell of God ; and the Gospel of God , is the promise of God in Christ. This was the summe of all Christs preaching ; The Kingdome of God is at hand , repent yee , and beleeue the Gospell . And so Gal. 3. 22. the Apostle sweetly concludeth this heauenly Doctrine : The Scripture hath concluded all vnder sin , that the promise by faith of Iesus Christ , might be giuen to them that beleeue . Hence also was the Land of Canaan , being a type of the Kingdome of Christ , called the Land of Promise : and Abraham and his sonnes , coheires of the same Promise . What Promise ? For hee looked for a City which hath foundations , whose builder and maker is God , Heb. 11. 10. And by faith he waited for this promise , vers . 9. The Pontificians would faine haue that faith , whose prayses are so predicated in that 11. Chapter to the Hebrewes , to be vnderstood of their kinde of Catholicke faith : to wit , a generall historicall faith . And they alledge the third Verse , and the sixt Verse , &c. Vers. 3. Through faith wee vnderstand that the worlds were framed by the word of God : Hence they conclude their Historicall faith . And , Vers. 6. He that commeth to God , must beleeue that God is , &c. Hence they inferre , that Faith is nothing else , but a certaine assent concerning the truth of God in his essence , a●d in his Word reuealed , and in his promises in generall onely . But if there were no other place of Scripture , to set forth the full nature of true , sauing , and iustifying Faith , this one Chapter were aboundantly sufficient . For the Apostle sets forth this Faith in this Chapter , in his full proportion and lineaments , in all the properties of it . As first , that this Faith beleeueth the truth of Gods essence , as he hath reuealed himselfe in his Word , vers . 6. and not onely as God is , in himselfe , of absolute Being ; but that hee is that God , who giues a Being : as to all creatures in generall , so in especiall , to all his promises made in Christ to his Elect. For which cause , when God sent Moses to be the Minister of his peoples deliuerance , wherein Gods promise to Abraham and to his seed , came to be accomplished , he bad Moses tell the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I AM hath sent me vnto you , Exod. 3. 14. Which name of God doth not onely signifie his essence in himselfe considered , but how he giues hereby a being to his Euangelicall promises , to bring them all to passe in due time . This is his name for euer , as God himselfe professeth , vers . 15. Thus the Lord is said to make himselfe knowne to the children of Israel , in that their actuall deliuerance out of Egypt , so long before promised to Abraham , by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iehouah , which comes of the roote of the former name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name of his essence . In which name Iehouah , God saith he was not known to Abraham , as Exod. 6. 3. Not but that Abraham by faith knew God in this name , that he was true in all his promises : but he was said not to know God by this name , because he did not experimentally see the accomplishment of his promise . And thus to beleeue that God is , is not only a bare historicall or naturall faith , that there is a God , which is in the very Deuils ; but it is a true Euangelicall faith , beleeuing Gods truth in his promises , which is such a faith , whereby God is pleased , as the Apostle saith there in the same verse . But a bare historicall faith cannot please God : for then the Deuils faith might . The Apostle amplifieth this , prouing that this faith beleeueth the truth of God in all those things contained in his Word , whether they be matters of story , as vers . 3. or of the promises of God , as vers . 6. or of the threatnings of God , vers . 7. &c. But principally , he doth by many famous examples set forth the noble properties of this faith , in applying the speciall promises of God vnto it ; in which Chapter the word Promise is expresly mentioned no lesse than sixt sundry times , but closely flowes , & that aboundantly , through all the veines of the Chapter . So faith beleeues , that God is a rewarder of them that diligently seeke him . vers . 6. By faith Abel offered his more excellent sacrifice . How by faith ? for his sacrifice was a type of the true sacrifice , Christ Iesus , the promised seede . Gen. 3. 15. By faith Enoch was translated . Was not this by faith of that better life promised in Christ ? By Faith Noah , warned of God , prepared the Arke , to the sauing of himselfe and house : Was it not by Faith in the promise of God ? By Faith Abraham , being called , went out , &c. Was it not by Faith in Gods promise ? For hee was the heire of the promise , and looked for a City , &c. v. 10. By Faith superannated Sarah conceiued : for she iudged him faithfull that had promised , v. 11. All these embraced the promises , v. 13. 14. &c. By Faith Abraham , after he had receiued the promises , offered vp his only Sonne , v. 17. What was it , but the promise of God , whereupon by Faith Isaac blessed his Sonnes , v. 20. and Iacob his ? v. 21. How came Ioseph at his death to mention Israels deliuerance out of Egypt , and ( as if himselfe also , euen after he was dead , had a share in that deliuerance ) giue a charge concerning his bones , but by Faith in Gods promise , now approaching ? Why did Moses reiect the honours , pleasures , and treasures of Egypt , prefer●ing the reproach of Christ before them all , and choosing rather to suffer affliction with the people of God : but that by Faith hee had a respect to the recompence of reward , the promise of God ? And so of their passing through the Red-Sea : and of Rahabs red threed , &c. stil their Faith was pitched vpon Gods promise . But Pontificians must haue leaue to discouer their grosse ignorance in the mystery of Faith , and so to erre , not knowing the Scriptures ; beeing iust with God to send them the spirit of giddinesse , lest they should come to know that most precious truth , which they so willingly and maliciously oppugne . Is the promise of God in Christ therefore such a little atomus , such a perexigna particula , such a small mote in the eye of Faith ? Nay , rather the promise of the Gospell , doth challenge the chiefe respect , to be cast vpon it by the eye of Faith , as the most glorious and beautifull obiect it can finde in all the Scriptures . Christ , the promised seede , the fairest of ten thousand , is therefore called the Word of God , as being the summe of both the Testaments , as being the mercy-seate , vpon whom the two Cherubims did fixe their constant eyes . He was the desire of Patriarches , Prophets , and Kings . Abraham with the eye of Faith saw his day , and reioyced ; it gaue him full contentation : yea , the sufferings of Christ , and the glory that followed , and the preaching of the Gospell , all comprehending and setting forth Gods precious promises ; were such as the very Angels desired to look into . And St. Augusti●e saith , Certum propriumque fidei Catholicae fundamentum Christ u● est : The sure and proper foundation of Catholicke faith is Christ. Who shall then forbid Faith to fasten its eye vpon this louely obiect ? or to build vpon this sure & proper foundation ? True it is , that Faith denyes no part of holy Scripture , of what nature soeuer , the due respect and credit . It giues free assent to the whole Word of God , it subscribes to the truth of euery least tittle contained therein , credendo Deo , by beleeuing God : but that which Faith doth chiefly appropriate and apply to it selfe , is the promise of God in Christ , credendo in Deum , by beleeuing in God. Euen as the eye , casting a direct ray or beam vpon the obiect , which it chiefly aymeth at , doth so look vpon it , as though it seeme to see nothing else , but that onely obiect ; yet it seeth all things besides round about it , in a more generall view : so Faith , the eye of the soule , although it cast the direct beam of beleef vpon the obiect it most affecteth , to wit , Christ the Sauiour , in whom all the promises of God are , Yea and Amen , to the glory of God the Father ; yet withall , it doth not restraine its generall influence of beleefe , from any part of Gods Word , no more than the eye of the body doth shut it selfe from seeing any other thing present before it , than that particular obiect , to which the radius or beam directly pointeth . What need more testimonies ? yet the ancient Fathers of the Church haue not left vs without witnesse in this point . I will vse but one or two for breuity . a Chrysostome saith ; This is the propertie of true Faith , when a● the promise being made , not after a manner customary , or familiar with men , we * confidently beleeue the power of the promiser . Thou seest , how euen before the euent and accomplishment of the promises , Abraham in as much as he beleeued , receiueth a sufficient reward : For , to beleeue the promise of God , was imputed to him for righteousnesse . Therefore to beleeue Gods promise , is both able to make vs iust , and shall cause vs to obtaine the promises . By Faith we procure righteousnesse , and obtain the good promises . And the same Father vpon the tenth to the Romanes , saith , Hoc potissimum peculiare est fidei , vt promissa Dei cunctacomplectamur : This is chiefly peculiar to Faith , that we embrace all the promises of God. Thus we see this holy man placeth the promises of God in Christ , as the prime obiect of iustifying Faith. St. Ambrose saith , Si exclusa fuerit promissio , sine dubio frustratur Fides Abrahae : Quod ne audire quidem se patiuntur Iudaei , scientes , quia promissio ex Fide est Abrahae . Quae promissio ex Fide iustificat , non per Legem , sicut & Abraham iustificatus ex Fide est . Hi ergo haeredes sunt promissionis Abrahae , qui illi succedunt , suscipientes Fidem , in qua benedictus & iustificatus est Abraham . Testimonium ergo promissionis Abrahae testamentum appellatur , vt post mortem eius Haeredes essent in promissione , Filij eius factiper Fidem : That is , If the promise be excluded , without doubt the Faith of Abraham is made voyde : which not euen the Iewes themselues endure to heare , knowing , that the promise is of the Faith of Abraham . Which promise doth iustifie by Faith , not through the Law , as also Abraham is iustified by Faith. They therefore are Heires of the promise to Abraham , which succeede him , by entertaining the Faith , wherein Abraham is blessed and iustified . Therfore the testimonie of the promise to Abraham is called a Testament , that after his death they might bee Heires in the promise , beeing made his Sonnes by Faith. So Ambrose . Thus wee haue the testimonies of two faithfull witnesses , testifying this most Catholicke doctrine of Faith , not onely of Abraham , but consequently of all the faithfull , That the promises of God in Christ are the maine obiect of sauing and iustifying Faith. And these witnesses shall stand in stead of many . Hence it is , that Faith in Scripture is called Confidence or Assiance , because it embraceth the promise of God in Christ , as the proper obiect of it : as we touched before . In a word , those famous ancient Creeds , vniuersally receiued in the Church , especially the Apostolicall , the Nicene , and Athanasius his Creede ; all of them called the obiect of Faith , as being the abridgement of the Word of God : what do they commend vnto vs , as the maine and sole obiect of sauing and iustifying Faith , but Iesus Christ , his incarnation , passion , resurrection , ascention , session at Gods right hand , &c. together with the fruits we reape from this tree of life , as to bee made his liuing members , beleeuing the holy Catholicke Church , the Communion of Saints , the Remission of sinnes , the Resurrection of the body , and the life euerlasting ? all , the effects and fruits of Gods promises in Christ. But ( say the Pontificians ) faith is an act of the vnderstanding , as being seated in the intellectuall part of the soule , and not in the will : and therefore it is but a bare assent to the truth of Gods word in generall , and so also of the promises contained therein ; and no speciall affiance in the goodnesse of God particularly towards a mansselfe . And so they make onely the truth of God reuealed , as being apprehended and assented vnto by the vnderstanding , to be the obiect of faith , and not the goodnesse of God contained in his promises , as being entertained and embraced by the will. But for the clearing of this point , we may first obserue how the Church of Rome , as in other points of doctrine , so in this maine point of Faith , doth most pitifully interfeere . For which cause , let me here insert a passage in the Prouinciall Councell of Colen , celebrated Anno 1536. some nine years before the Councell of Trent ; which will partly confirme what hath beene formerly said concerning the nature of true Faith , and confront this Pontifician obiection now in hand . This Prouinciall Synod setteth downe a three-fold kinde of beleeuing , following therein St Augustine vpon the Creed , Credo in Deum , which we haue a little before cited . We will set down the very words of the Synod , which acknowledgeth Duplicem seu triplicom esse fidei , s●u credendi rationem . Siquidem vna est , qua Deum esse , ac caetera , quae Scriptura commemorat , non aliter quam historica quadam fide recitata , vera credimus . Vnde & historica fides appellatur , quam nobiscum Damones commun●m habent . Altera , qua Deo credimus , quae persuasio & constans opinio est , quae fidem & promissionibus & comminationibus diuinis adhibemus ; quam habent iniusti cum iustis communem . Tertia fidei ratio est , qua in Deum credimus , solis pijs peculiaris , quae certissima quaedam fiducia est , qua t●t●s nos Deo submittimus , totique à gratia & misericordia Dei pendemus . Haec & spem complectitur , & charitatem indiuiduam comitem habet . Prima credendi ratio , seu fides illa Historica , si solam accipias , informis est , & veluti adhuc mortua . Altera verò , qua Deo tantum credimus , nec dum tamen erga Deum religiosa pietate assicimur , man●a . Sedterti● , qua in Deum credimus , pioque affectu in ●um tendimus , ea demum viuida , atque integra fides est , &c. That is : There is a two-fold or three-fold sort of faith , or beleeuing : One is , whereby wee beleeue that God is , as also other things , which the Scripture relates , wee beleeue to be true , no otherwise than by a kinde of Historicall faith recorded , whence it is called an Historicall faith , which the Deuils haue in common with vs. The second is , whereby wee beleeue God , which is a perswasion , and constant opinion , whereby wee giue credit both to Gods promises and threatnings ; which faith the wicked haue in common with the righteous . The third sort of faith , is that , whereby wee beleeue in God , which is peculiar onely to the godly , being a kinde of most certaine confidence or affiance , whereby wee wholly submit ourselues vnto God , and depend wholly vpon the grace and mercy of God. This faith doth also comprehend hope , and hath in it charity , as an indiuiduall companion . The first sort of beleeuing , or that Historicall faith , if you take it alone , is without forme , and as yet in a manner dead . The second , whereby we onely beleeue God , and are not yet affected towards him with a religious piety , is lame . But the third , whereby we beleeue in God , and are carried by a pious affection towards him , this is that liuely and intire faith . Thus the Councell of Colen . How different from the Councell of Trent ? yea , the two first kindes of faith the same Synod , vpon the Apostles Creed , puts into one , as common with Deuils and wicked men , which beleeue and tremble : Sciunt enim & Daemones Illum mentiri non posse : For euen the Deuils doe know that God cannot lye . So that by the confession of Colen , the Pontifician faith ( by their owne confession ) being no other of it selfe , but an Historicall faith , is no other faith , but that which in the very Deuils and Damned . And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly , which alwayes hath hope and charity inseparably with it , this crosseth the doctrine of Trent , which alloweth no speciall or peculiar faith to the godly , but such a faith as is common to the wicked , and which is , and may be altogether voide of hope and charity . And whereas Colen calleth this peculiar faith of the godly fiducia , or an affiance and confidence in the grace and mercy of God , in especiall manner to euery beleeuer : the Pontifician Councell of Trent vtterly disclaimeth this fiducia , or strong affiance in Gods fauour and mercy , allowing Gods gracious promises , but the least part in the generall obiect of their faith , which faith of theirs , they make to be onely an assent to the truth of God , and no affiance in the promises of God ; for as much as the Pontificians place their faith in the vnderstanding , and not in the will. Although otherwhiles ( as lyars vse to do● ) forgetting themselues , when they would aduance the blindnesse of their implicite faith , they deny it a place in the vnderstanding , and seate it rather in the will , though not for any good will. For Bellarmine would haue faith to be defined rather from ignorance , than from knowledge ; yet because of the two , they had rather exclude confidence from faith , than science or knowledge ; they consent in generall to make choice rather of the vnderstanding , than of the will , wherein to seate their faith . Now the occasion ( as I said ) of mentioning the Councell of Colen , was chiefly to shew their iudgement concerning the subiect of Faith ; to wit , in what part of the soule it is inherent , as in the proper subiect : whether in the vnderstanding , or the will , &c. The Synod of Colen vndertaking to decide this point , saith ; Nec hoc omittendum est , fidem secundum duas priores credendi rationes , in intellectu consistere ; secundum terti●m verò , etiam in voluntate : quòd actio fidei sic acceptae ( quod est credere , fidere , & adhaerere Deo ) non solo intellectu , quem fides illuminat , sed & voluntate , quam a●c●d●nte charitate inflammat , perficiatur : Nor is this to be omitted , that faith according to the two first sorts of beleeuing , doth consist in the vnderstanding ; but according to the third sort also , in the will : because the action of faith in this acception ( which is to beleeue , confide , and adhere vnto God ) is accomplished not in the vnderstanding onely , which faith illuminateth , but also in the will , which by the accesse of charity it inflameth . So by the iudgement of this prouinciall Synod , this sola efficax , syncera , integra , & salutifera fides , as the Synod cals it , ibidem : this onely effectuall , sincere , intire , and sauing faith , is resident not only in the vnderstanding , which faith informeth ; but also in the will , which faith by loue inflameth . And whereas the Pontificians would vtterly exclude faith from hauing any place in the will , because , say they , faith may bee separated from charity : the same Synod , ibidem saith : Hoc constat , ●am fidem , qua in Deum credimus ( quae sola efficax , syncera , integra , & salutifer● est ) nec infundi , nec accipi , sine sp● & charitate : This is euident , that that faith , whereby we beleeue in God ( which onely is the effectuall , sincere , intire , and sauing faith ) can neyther be infused , nor receiued without hope and charity . For as the same Synod addeth out of the Apostle ( 1. Cor. 13. a place which the Pontificians vrge to proue , that their Romane-Catholicke faith may be● voyde of charity ) Nam quod alibi Apostolus ●it , Si habuero omnem fidem , &c. For that which the Apostle saith , If I had all faith , so that I could remoue mountaines , and had not charity , I am nothing : is not so to be vnderstood ( saith the Synod of Colen ) as if the intire and sincere faith could bee receiued without charity ; but rather it seemes to be spoken Hyperbolically , by way of exaggeration and aggrauation , as Chrysostome and Theophilact take it : the more to enforce the practice of charity , consisting of so many excellent dueties and perfections . Thus haue we cited this Synod of Colen , not that we hold it any standard rule for the Doctrine of Faith ( although Vega blame it for speaking too broad of iustification , and especially of imputation ) but to shew how in this point of Faith , this Synod , a little more ancient than the Councell of Trent , doth differ from the Doctrine of that Councell in many things ; wherein this Synod is not farre from the true way to the Kingdome of God : sauing that now whatsoeuer is in this Synod , or any other contained , must submit it selfe to the censure , examination , interpretation , and approbation of the Councell of Trent , whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine , binding it to good behauiour , that it should not carry the least weapon , that might indanger the throat of Romane-Catholicke Religion . To this Synod also , we may adde the authority of the learned honest Cardinall Contarenus , who liued at the same time , and a little before the Councell of Trent wrote of Iustification ; in which Treatise he saith : Notus Fidei incipit à voluntate , quae obediens ▪ Deo & Fidei , efficit vt intellectus assentiatur , absque h●sitatione traditis à Deo ; & ideo promissionibus diuinis confidat , & concipiat ex illis firmam fiduciam , quae p●rtinet ad voluntatem , & quasi circulo quodam , incipiat à voluntate haec Fides , & d●●●nat in voluntate : The first act or motion of Faith begins at the will , which obeying God and Faith , causeth the vnderstanding to assent to the things deliuered of God , without doubting ; and so to trust in Gods promises , and of them to conceiue a firme affiance , which pertaines to the will , and that this Faith , as it were in a circle , begins at the will , and ends in the will. So that we see this good Cardinall held the will to be the prime subiect of sauing Faith. But now a little to illustrate the former point , concerning the subiect of Faith , and the manner of inherency which it hath in a beleeuer , and to cleare the truth of it by Scriptures , and by ancient Fathers of the Church . The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith , than in the subiect of it . They run from one extreame to another , as the Poet saith ; Dum virant st●l●● vi●i● in contraria currunt : Fooles from one extremity of folly runne into the contrary . But as the true Catholicke doctrine , although it exclude no part of Gods Word , as the obiect of Faith in generall , but yet restraineth the speciall obiect of sauing Faith to Christ , and the promises of God in him ; so though it deny not Faith to haue a place of inherency in the vnderstanding , yet it intitleth it not onely to the vnderstanding , but ●o the will , to the memory , to the affections , and all the faculties of the soule , as so many Mansions to intertain this noble Queene Faith , where she may keepe her Court of residence for her selfe , and all her train of Graces that attend her . Or wee may compare the seuerall faculties of the soule , to so many roomes or chambers in the soule , wherein , as in a magnificent Palace , Faith resideth , whose presence , as a Prince , puts life into euery part , & whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes , her selfe putting her owne hand to euery work , acting , directing , assisting , adorning the office of each Grace , whereby it is made both acceptable to God , and profitable to men . The Catholicke Doctrine then concerning the subiect of Faith , is , That Faith inhereth or resideth not onely in the vnderstanding , but also in the will , in the memory , in the affections , and in euery faculty of the soule . This is the Doctrine of the holy Scriptures ; and therefore Catholicke . The Scripture saith ; Corde creditur ad iustitiam : With the heart man beleeueth vnto righteousnesse . And againe it saith , Ephes. 3. 17. That Christ may dwell in your hearts by faith . And againe , Acts 8. 37. Philip said to the Eunuch , If thou beleeuest with all thy heart . And againe , Acts 15. 9. Purifying their hearts by faith . By these and such like places of Scriptures it is euident , that the proper subiect of Faith is the heart of man. Now by the heart , is meant euery power and faculty of the soule , and not onely the vnderstanding ( as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart , is meant the illuminating of the vnderstanding ) but also the will , the memory , the affections , and euery faculty of the soule of man. First , the Sriptures of tentimes by naming the heart , meaneth the vnderstanding . As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar Latine rendreth it word for word : Illuminatos oculis cordis vestri : The eyes of your heart being illuminated : but our English translation hath it , The eyes of your vnderstanding being enlightened ; thereby giuing the true meaning of the place , that by the heart there is meant the vnderstanding . So the Lord faith , Matth. 13. 15. Ne corde intelligant : Lest they vnderstand with their heart . In 1. Kings 3. 9. Salomon askes an vnderstanding heart . In 2. Cor. 3. 15. the vaile ouer the lewes heart , was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly , heart in Scripture is often taken for the will. As Acts 7. 39. The Israelites in their hearts turned back into Egypt : that is , their will was so , if they had had power . So Acts 11. 23. Barnabas exhorts , that with purpose of heart they would cleaue vnto the Lord : that is , with a ready will , and constant resolution . So 1. Cor. 7. 37. He that stands firme in his heart , hauing power ouer his owne will , and hath decreed in his heart . Thirdly , the heart is taken for the memory . Luke 1. 66. All that heard , laid vp those things in their hearts : that is , in their memory . So Deut. 4. 9. Take heede to thy selfe , lest thou forget the things which thine eyes haue seene , and lest they depart from thy heart : that is , from thy memory . And , Deut. 11. 18. Ye shall lay vp these my words in your heart , &c. that is , ye shall remember them continually , as signes bound vpon your hands , and as front-lets betweene your eyes . Hence it is that the Latines vse Recordari , for to remember , or to record , implying that remembrance is an act springing from the heart . Hence also doth our Sauiour call the heart , the treasury , Matth. 12. 35. which agreeth with the memory , called Thesaurus rerum ; the Treasury of things . Fourthly , heart in Scripture , is also taken for the affections and passions of the soule . Matth. 6. 2● . Where your treasure is , there will your heart be also : that is , your affection . So Rom. 1. 24. God gaue them vp to their owne hearts lusts . And Psal 62. 10. If riches increase , set not your heart vpon them . Thus all the motions , and inclinations , and cogitations in man , are referred to the heart , as the prime fountaine , whence they all originally flow . So all the vertues intellectuall and morall , are said to be in the heart : we say , A wise heart , a good heart , a valiant heart , an humble heart , an honest heart , &c. And the contrary , as wee say , A foolish heart , a wicked heart , a faint heart , a proud heart , a deceitfull heart , &c. Of a valiant man , we say , He hath a Lyons heart ; and of a coward , He hath the heart of a Hare ; and of a meeke man , He hath a Lambes heart : As Nabuchadnezzar for his pride , had a Beasts heart giuen him , that is , a bruitish disposition , to liue like a Beast , as hee did . Now the issue of all this is , that faith is that same radicall grace , wherein the whole life of the Saints of God , all holy graces haue their being , and existence of holinesse , and from whence they grow and flow , euen as all the branches from the roote , and the streames from the fountaine . For , as the heart is the fountaine of all the faculties of the soule , of the vnderstanding , of the will , of the memory , of the affections , motions , cogitations , &c. all which are signified by the heart in Scripture : so Faith beeing in the heart , as in the proper seate and subiect ; and being said to purifie the heart , it giues vs to know the excellent nature of Faith , which is to diffuse its vertue to the purifying and possessing of euery part ▪ and faculty of the soule . For , possessing the heart , it possesseth and filleth the whole soule . It illuminates and informes the vnderstanding , it reformes and conformes the will , it confirmes it with hope , it inflames it with loue , it prompts the memory with holy meditations , and remembrances of Gods loue and goodnesse , it moderates and tempers all the affections and passions , it directs the motions , and cogitations of the soule to their right end and scope : and in a word , the office of this faith , is , to be the immediate instrument of Gods holy spirit , to sanctifie the whole soule and body ; as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument , Acts 26. 18. Sanctified by Faith in me , said Christ to his new conuert Apostle . The Councell of Trent it selfe confesseth , that faith is the roote of other graces . Faith , ( say they ) is the roote of all Iustification : placing their iustification in hope and loue , &c. How then is Faith the roote ? If it be the roote , the roote is not a bare disposition to a tree , as they would haue Faith to bee to their iustification . A dead roote cannot beare a liuing tree : but like roote , like tree . But a roote naturally produceth and shooteth forth the tree : for the life and substance of the tree is originally in the roote , and comes from the roote . Take away the roote , and the tree witherereth : for it liues in the roote . And the roote giueth life to the tree , not the tree to the roote . As the Apostle said to the ingraffed Gentile , once the Wilde Oliffe , Thou hearest not the roote , but the roote thee . With what reason then can the Pontificians say , That charity , which is the branch , not the roote , giues life to the root , which is Faith ? Herein how far themselues differ from senslesse stockes , or come short of the vegetable trees , I define not . Now as the whole tree drawes his life and nourishment from the roote : so all the fruits of holinesse haue their life and nourishment from faith ; for faith is the roote of them all . And as the Apostle saith , If the roote be holy , so are the branches . But Faith , the roote of other graces , is holy , yea most holy , as Iude speaketh : therfore hope , & loue , and all other graces growing in and from Faith , are sanctified by and from Faith ; for as much as Faith is rooted in Christ , from whom it receiues the life , as of iustification , so of sanctification . Hence it is , that deuout Bernard saith excellently to this purpose : Primum syncera radix sancta fidei in terra humani cordis plantatur ; cumque fides plenè adulta fuerit , velut quaedam magna est Arbor , diuersa in se habens poma , ex quibus reficitur anima plena Deo : First , the sincere roote of holy Faith is planted in the ground of mans heart ; and when faith is fully growne vp , it becomes as a great Tree , hauing in it sundry sorts of Apples , wherewith the soule , being full of God , is refreshed . Without Faith ( saith the Apostle ) it is impossible to please God. But whatsoeuer action proceedeth from Faith , therein it pleaseth God. By Faith was Abels sacrifice made acceptable to God. By Faith Enoch , walking with God , pleased God. And are not all those actions of the Patriarches and Saints of God , related in that eleuenth Chapter to the Hebrewes , all referred to Faith , as the roote from whence they sprang , and receiued their life and louelinesse ? It is Faith that graceth euery action of the iust man : for the iust man shall liue by his Faith. Whatsoeuer fruite growes not from this roote , it is sinne . Whatsoeuer is not of Faith is sinne : is as true in generall of sauing Faith , as it is in particular of the Conscience , called Faith by the Apostle , Rom. 14 23. Now the reason of all this , that Faith giues life and beeing to euery grace , forasmuch as euery grace is radically in faith ; is , because where faith is , Christ is . Now Faith is in the heart , and consequently Christ dwelleth in the heart by Faith. And if in the heart , then in euery part , and faculty of the soule and body . So that as the soule quickneth euery part of the body : so Faith quickneth and sanctifieth euery faculty of the soule . As St. Augustine saith , Fides , quae credit in Deum , vita animae existit , & per hanc iustus vi●it : Faith , which beleeueth in God , is the life of the soule , and by this faith the iust man liueth . And else where he saith : Vnde mors in anima ? quia non est fides . Vnde in corpore ? quia non est ibi anima . Ergo animae tuae anima fides est : Whence is death in the soule ? because faith is not there . Whence in the body ? because the soule is not there . Therefore the soule of thy soule is Faith. And as the soule is in the body , Tota in toto , & tota in qualibet parte : The whole soule is in the whole body , and whole in euery part : So , Fides totaest in toto , & tota in qualibet parte ; Whole faith is in the whole heart , and whole in euery faculty of the soule . Hence the Apostle , making himselfe the instance of the life of faith , saith , I am crucified with Christ. Neuerthelesse I liue , yet not I , but Christ liueth in me ▪ and the life which I now liue in the flesh , I liue by the faith of the Son of God , who loued me , and gaue himselfe for me . Christ therefore is not to be found in that part or faculty of the soule , where faith is not . If Faith bee not in the will , Christ is not there ; and so in the rest . And where Christ is not , there is no life , no sanctification . Our wils therefore , our memories , our affections , our motions , and cogitations are dead , prophane , all out of order , if Christ be not , and liue not in euery one of them . And Christ is not in any of them , if Faith be not there . Hence it is , that Faith is all , because as the roote , it containes all graces . In the vnderstanding it knoweth God , in the will it hopeth and loueth God , in the memory it thinketh of God with thankefulnesse for his mercies , in the affections it feareth God , it sorroweth for sinne , it patiently suffereth , it reioyceth in God , in all it serueth God. How so ? From Faith it is , that the vnderstanding knoweth God in his Sonne Iesus Christ , the knowledge of whom is eternall life . And therefore Diuines by knowledge in that place , vnderstand Faith. And St. Augustine saith , Intellectus merces est fidei . Ergo noli quaerere intelligere , vt credas : sedcrede , vt intelligas : Vnderstanding is the reward of Faith. Doe not therefore seeke to know , that thou mayst beleeue : but beleeue , that thou mayst vnderstand . From Faith it is , that the will hopes in God , loues God , and cleaueth vnto him : and so in the rest . And therefore St. Augustine placeth Faith in the will , saying : A Domino praeparatur voluntas hominis , vt sit fidei receptaculum : The will is prepared of the Lord , to be the receptacle of faith . And againe , Omne quod non est ex fide , peccatum est . Ac per hoc bona voluntas , quae s● abstra●it à peccato , fidelis est , quia iustus ex fide viuit : Whatsoeuer is not of Faith , is sinne . And therefore the good will , which withdrawes it selfe from sinne , is faithfull , because the iust man liueth by Faith. Hence it is , that Bernard saith , Credere in Deum , est in eum sperare , & eum diligere : To beleeue in God , is to hope in him , and to loue him . And againe : Vera & plen● fides v●iuersa praecepta complectitur : A true and complete Faith comprehendeth all the Commandements . Hieronymus Osorius in his first Booke de Iustitia , hath these words : Fides continet omnem religionem atque pietatem : omnes enim virtutes ex fide aptè nexeque sunt , & cum illa sanctissimo vinculo colligatae atque implicitae sunt : That is , Faith containeth all religion and pietie : for all vertues are by Faith consorted and connexed together , and with it are bound and intwined in a most holy knot . But yet I dare not warrant the Reader , that he shal finde these words in Osorius from henceforth ▪ seeing in the Index at Madrid , these very words are commanded to passe the flames of their Index expurgatorius And in the second booke hee saith : Ergo cum Fides totum animum regat , & in Verbi diuini studium rapiat , consequens necessario est , vt non cernatur solum in credendo , sed etiam in obediendo : Therefore seeing Faith doth gouerne the whole soule , and drawe it to the study and loue of Gods Word , it followeth necessarily , that it is seene , not onely in beleeuing , but also in obeying . But these words also vndergoe the same doome with the former . Yea , why should Pontificians make it so strange that Faith should haue all other graces inseparably coupled with it ; seeing that euen their Doctors , Aristotle and Cicero doe teach , that all morall vertues are conioyned and combined in one : and he that hath one , hath all ? and that Iustitia est omnis virtus : Iustice is euery vertue . It is a maruaile , that they haue escaped Purgatory , seeing that not euen Gratian himselfe hath had the grace to be fauoured of them , his Glosse but bordering vpon Tullies Offices : for where he saith ; Sed quomodo possum habere talem Fidem ( that is , to remoue mountaines ) & non charitatem ? cum qui habeat vnam virtutem , habeat omnes . * Nonpossem quidem , nisi miraculosè : that is : But how can I haue such a Faith ( to remoue mountaines ) and not charity ? sith hee that hath one vertue , hath all . I could not haue it , but miraculously . All these words must out , as yee may see in Collat. censurae , in Gloss. iuris canon . num . 84. His excellent Maiesty also , in his peerlesse Paraphrase of the Reuelation , Chapt. 20. saith , That God by Faith onely iustifieth man , which notwithstanding is done according to his workes , because they , as the fruits of Faith , cannot be separated from it , and bear witnesse of the same to men in the earth . S. Augustine saith : Quid est ergo credere in eum ? credendo amare , credendo diligere , credendo in eumire , & eius membris incorporari : What is it then to beleeue in him ? by beleeuing to loue him , by beleeuing to affect him , by beleeuing to goe into him , and to be incorporated into his members . Paulus ▪ Fidem , quae per dilectionem operatur , approbat atque commendat , quae vtique sine spe esse non potest : proinde nec amor sine spe est , nec sine amore spes , neque vtrumque sine Fide : Paul approueth and commendeth that Faith , which worketh by loue , which cannot bee without hope : therefore neyther is loue without hope , nor hope without loue , nor both without Faith. And vpon the 139. Psalme hee saith : Fides sic est in anima , vt radix bona , quae pluviam in fructum ducit : Faith is in the soule as a good roote , which bringeth the raine into the fruit . And St. Chrysostome saith ; Fides est Religionis sanctissimae fundamentum , charitatis vinculum , amoris subsidium . Haec sanctitatem firmat , castitatem roborat ; gubernat sexus , gradus prouehit , officia cunct●custodit . Fides mandata tenet , praecept● seruat , promissa consummat : Faith is the foundation of the most holy Religion , the bond of charity , the supply of loue . It confirmes sanctity , it strengthens chastity , it gouernes all sexes , it promotes all degrees , it obserueth all offices . Faith keepeth the commandements , practiseth the precepts , accomplisheth the promises . And much more to this purpose , according to his golden elegancy . Ambrose also saith , there are in Faith great prerogatiues and dignities . What bee they ? Piety , Iustice , Sobriety , Charity , Discipline , or good Gouernment . And in a word , St. Augustine saith : In ipsa Fide sunt omnia opera , quae diligit Deus : in Faith it selfe are all those works , which God loueth . Thus Faith being in the heart , as in the proper subiect of inherency , and so consequently , in the whole soule and euery faculty thereof , as the life and soule of the soule , animating euery power and property of it ; it followeth , that as morall iustice is euery morall vertue ( as the Philosopher speaketh ) so iustifying Faith , which is reckoned for righteousnesse , is euery grace and holy vertue , as being the liuing roote , and holy seede , sustaining , quickening , supplying , sanctifying all other graces , which are as so many fruits growing vpon this Tree of life , as Reuel . 22. 2. holy Faith being the foundation , whereon all graces are built , the ground whereon they grow . Hence they haue all their rise & motion , yea their formall and essentiall goodnesse . For whatsoeuer is not of Faith , is sinne . If we hope not from Faith , if we loue not from Faith , if we be not patient because wee beleeue , and so in the rest : Hope , Loue , Patience , and the rest , are so many ●ins . For as Faith is the ground or foundation of things hoped for , so of things loued , of things suffered , and the rest . And why may not so many habits of grace grow vpon the same roote and stemme of Faith , as so many distinct fruits vpon the same Tree of life ? Yea , the Apostle elsewhere also tels vs , that from Faith doe spring not onely peace of conscience towards God , but accesse vnto all grace , reioycing vnder hope of the glory of God , Patience , Hope , Loue , &c. Thus it is euident by the authority of the holy Scriptures , and by the testimonies of ancient Fathers , that sauing and iustifying Faith , is not a Faith common with Deuils and Reprobates , as being in nature and kinde a dead Faith ; but it is proper and peculiar onely to the Saints and Elect , as being a holy and liuing Faith , which receiueth not life from any infusion of charity into it , but is a liuing roote , from whence doe spring , and wherein do liue all holy graces , as Charity , Hope , Patience , Meeknesse , &c. That this is called also the Catholicke Faith , not because it is common to good and bad , or because it hath for the generall obiect of it , the Word of God , as it is a true History , containing things done , and to be done , whether they be acts , precepts , threatnings , or promises , one with another : but because it is the Catholicke Faith of the Elect , from , in , and to all ages past , present , and to come , whose generall obiect , though it be the whole Word of God , yet the speciall obiect of it is Christ Iesus , the word incarnate , and the speciall promises of life made vnto vs of God in him . Now by this which hath beene already said , we may easily see the sequell and issue of all the rest of those priuiledges and markes , that the Pontificians put vpon their Catholick Faith. For seeing they admit of no other Faith in kinde , than the Historicall , we will easily yeeld vnto them , that this their Faith may be , and is in the very Deuils and Damned . We will yeeld them also , that their Faith being dead of it selfe , and without forme or being , and receiuing life , forme , and being from Charity , may also vpon the losse of Charity , become as well dead and vnformed againe , as before it receiued life from Charity . But whereas they say , that this Faith , dead as it is , and being fruitlesse and without Charity , yet is sufficient to make a man a Christian and a Beleeuer : wee allow them this also thus farre , that it may make them such Christians and Beleeuers , as to send them to hell , amongst the Deuils and Damned , their fellow-Beleeuers , as their fideles fornicarios , adulteros , molles , musculorum concubitores , fures , &c. their faithfull fornicators , adulterers , effeminate , Sodomites , and Catamites , theeues , and other such their Christian beleeuers , whom by Trents owne confession , their Faith excludes from the Kingdome of Heauen . But this Faith of theirs , being no other in kinde , but that which is common with the damned : to wit , of it selfe , dead and fruitlesse ; let them deuise neuer such precious wares to stuffe it withall , as Charity , Hope , and the like , to put life into it , it will proue no more a liuing Faith , than Michals Image , with the pillow stuffed with Goates haire laide vnder the head of it , proued a liuing man : And so consequently , it can neuer make a man such a Christian and Beleeuer , as to bring him to the possession of Gods Kingdome . But are they to be accounted Christians and Beleeuers , that goe to Hell ? Yes surely , as good as Romane-Catholickes : for such onely they account their Christians and Beleeuers . Well , let them enioy their priuiledge . In the meane time they must know , that God hath another kinde of beleeuing Christians . For as the Apostle saith : As he is not a Iew , that is one outwardly , nor that Circumcision , which is outward in the flesh : but hee is a Iew , that is one within , and Circumcision that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God : So he is not a Christian , that is one outwardly , neither is that Baptisme , which is outward on the flesh ; but hee is a Christian , that is one inwardly , and Baptisme that of the heart , in the spirit , not in the letter , whose praise is not of men but of God. But the Romane-Catholicke Christian beleeuers , are they that haue receiued their outward forme of Baptisme , and professe themselues members of the Romane-Catholicke Church , be they otherwise neuer so damnable in their liues . What saith Bernard in his Sermon ad Pastores ? Neminem vestrum credo esse h●reticum : omnes creditis , &c. I beleeue none of you is a hereticke : you all beleeue one God in Trinity , that Christ suffered , and was buried , that hee descended and ascended : But doth this faith make a man a Catholicke ? By this faith , the very Deuils should bee Catholickes ; for ( as St. Iames saith ) they beleeue and tremble . But not that faith , which is common with Deuils and men , maketh a true Catholick , but that only which is common to men with Angelicall spirits . What faith is that ? That which worketh by loue . So he . Therefore , by Bernards doctrine , faith voyde of charity , which is common with Deuils , howsoeuer it may make a Romane-Catholicke , and so saith Bernard , it may the Deuill as well , but a true Catholicke it cannot make . St. Augustine also puts a maine difference : saying , Cum dilectione fides Christiani , sine dilectione fides Daemonum : the faith of a Christian is ioyned with loue , the faith of Deuils is without loue . Hee is therefore a Christian , that hath such a faith , as hath loue ioyned with it : and consequently , they are no Christians , but rather of the number of Deuils , as being members of the Deuill , whose faith is without loue . And the same Austine elsewhere , plainly declareth who are the faithfull : saying , Corpus Christi est Ecclesia , non ista , aut illa , sed toto orbe diffusa . Tota autem Ecclesia constans ex omnibus fidelibus , quia fideles omnes membra sunt Christi , habet illud caput positum in coelestibus , quod gubernat corpus suum : etsi separatum est à visione , sed annectitur charitate . Totus Christus caput est , & corpus eius : The body of Christ is the Church , not this or that Church , but diffused ouer the whole world . And the whole Church consisting of all the faithfull , in as much as all the faithfull are members of Christ , hath that head now set in the heauenly places , which gouerneth his body : and although it bee separated from vision or sight , yet it is knit vnto him by loue . For whole Christ is the head , and his body . So we see St. Augustine confesseth none to bee faithfull , but such as are the members of Christ ; nor any his members , but the members of his body , the Church : nor Christs Church to be any one particular Church , as the Romane-Catholicke Church , but indeed the Catholicke Church , spread ouer the whole world . Now if none bee faithfull , but such as are the members of Christ , of his Church , of his body & Christ is the Sauiour of his body , and not one of his members can perish , yea ▪ not a haire of their heads shall perish : how then are they members of Christ ( sith Christians , sith faithfull ) that haue no part in that saluation , whereof the whole body is partaker ? But such are members of Christ , though not perfectly vnited , as Trent saith , Chapt. 7. and Vega commendo it . But St. Augustine knew no such members of Christ. Although by a common appellation or account , all Christians , as being baptized , are called Faithfull , in as much as they haue receiued the character of Faith , which is Baptisme , as Augustine saith : yet properly , and in a strict sense , none are true beleeuers , but such as are indued with a true , liuing , holy iustifying Faith in Christ , whereby they are perpetually and inseparably vnited vnto him , as liuing members of the same body , to reigne with him for euermore . S● Saint Paul doth exemplifie this , in describing a true Iew : Hee is not a Iew , that is one outward ; neither is that Circumcision , which is outward in the flesh : but he is a Iew , that is one within , and the Circumcision of the heart , in the spirit , not in the letter , whose praise is not of men , but of God. St. Chrysostome saith , Whence art thou made holy ? Whence art thou called faithfull ? Is it not therefore , because thou art sanctified by the death of Christ ? Is it not therefore , because thou beleeuest in Christ ? And againe : Fidelis propterea vocaris , quoniam & credis Deo , & ab eo creditam ipse i●stitium habes , sanctitatem , munditiam animae , infili●m adoptionem , regnum coelorum : Thou art therefore called faithfull , because both thou beleeuest God , and hast from him granted vnto thee righteousnesse , sanctity , purity of soule , adoption of a sonne , and the kingdome of heauen . Seeing therefore ( by the Doctrine of Scriptures and Fathers ) faith and saluation cannot bee separated , mee thinkes , the Councell of Trent had done more politickly , if with the losse of charity , they had suffered faith quite to be lost too , rather than retaining it , to be damned with it . Further , for as much as the Pontificians admit of no other faith to Iustification , but an historicall faith ; wee easily grant that which they so much desire , That their faith doth not iustifie them at all , but may be in them , though they go to hell for it , as themselues do teach . Whereas the faith of beleeuers , which beleeue in Christ , hath the property to saue , & not suffer any to perish . For Christ saith ( if we may beleeue Christ , rather than the Popes infallibility in the Councel of Trent ) Whosoeuer beleeueth on the Sonne of man ( or the Sonne of God ) shall not perish , but hath eternall life . And v. 18 : He that beleeueth on him , is not condemned . Yes , saith the Councel of Trent , he that is a beleeuer may bee condemned , though still hee continue a Beleeuer . Lastly , sith for all this , that their Faith cannot iustifie nor saue them , yet notwithstanding they wil haue this to be a true Faith , though a dead faith . Let vs yeelde them this also , that the Romane faith is a true dead Faith , or a true Faith of the Diuels and damned . Else what true Faith is it ? Gregory , once Bishop of Rome , ●●ith ●● Vera fides est , quae in hoc , quod verbis dicit , ●oribus non contradi●i●● : That is true faith , which in that it professeth in words , it contradicteth not in maners . And a little after : Fidei nostrae veritatem , in vitae nostrae consideratione debemus agnoscore ; tunc enim veraciter fideles sumus , si quod verbis pro●ittimus , operibus comple●●● : We ought to acknowledge the truth of our Faith , in the consideration of our life ; for then are we truly faithful , if that which we promise in words , we performe in deeds . And St. Ambrose saith , Nunquam fides vera turbatur ▪ True faith is neuer troubled . How is then the Pontifician faith a true faith , albeit a dead faith , seeing ( according to Gregory ) what it professeth in words , it contradicteth in deeds ? and according to Ambrose , it is not free from trouble , being ouer-whelmed with horrour of Conscience ? yea , St. Hierome saith : Cum dilectio pr●●●l abfuerit , & fides par●●● abs●●●● : When charity is a way , there faith also is gone with it . To summe vp all in a word that hath beene said of this point ; the Notes of difference betweene the true Catholick sauing Faith , and the Romane-Catholicke faith , are these , and such like : 1. The true Catholicke iustifying Faith bringeth euery one that hath it , vnto saluation , and such shall neuer perish , Iohn 3. 16. & 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule . But the Romish faith doth not , by their owne confession , bring euery one of them that hath it , vnto saluation : Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith. Secondly , the true Catholicke sauing Faith is a free gift of Gods grace , giuen for Christs sake , as Phil , 1. 29 & Ephes. 2 , 8. But the Romish faith is no free gift of Gods grace , as being in the very Diuels ; which faith also the Councell of Trent separateth from grace , Concil . Trid. Sess. 6. cap. 15. saying , that grace may bee lost , though not faith : Therefore the Romish faith is not the true Catholicke sauing faith . Whereupon Bellarmine , as the mouth of all Pontificians , saith 1. Fides infusa non perit , gratia recedente , vt Catholici omnes fatentur : Infused faith perisheth not , when grace is gone , as all Catholickes confesse . So that Pontifician faith is no grace with them , and no maruaile then if iustifying faith be in no grace with them also . But how is their faith infused ? This may seeme to make faith a gift of God. Let Bellarmine himself res●●ue it : he saith , That all men may beleeue if they will , when the Euangell is preached : and so the Pontifician faith is of them disclai●●d to be a speciall gift of Gods sauing grace . Thirdly , The true Catholicke sauing saith is a confidence in the promises of God in Christ , it being the foundation of things hoped for in Christ , the speciall obiect of it , Heb. 11. 1. But the Romish faith , beeing no other in its owne nature , but that which is common with the very Diuels , by their owne confession , is altogether without hope , hauing no respect to things hoped for , no more than the Diuels , for all their faith , haue : Therefore the Romish faith is none of the true sauing iustifying faith . There bee many other differences , which follow in this Treatise . Instead of adding more to this place , it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith ; which may fitly bee thus defined . Iustifying faith is a speciall free gift of God his grace , whereby a sinner beleeuing in or into Christ , being thus vnited vnto him , is made partaker of all Christs merits and righteousnesse , and is by the same faith certainly and infallibly perswaded , that all his sins are remitted , and himselfe in Christ perfectly iustified in Gods sight : this faith also as a liuing roote , containing in it all other graces , as hope , loue , patience , humility , &c. For the proofe of each part of this definition , we neede not here stand vpon , as referring both to the foregoing , and ensuing Chapters , where they are amply proued . Now , that I call iustifying Faith a gift of God , I note the efficient cause of it to be God ; whereby it is also distinguished from the faith of Diuels , which cannot bee called the gift of God. Secondly , that I call it a free gift of Gods grace , as Phil. 1. 29. this excludes all precedent workes in man , as merits of congruity , or of any preuious repentance , making a man acceptable to receiue Faith in Christ , which jumps with the merit of congruity . Thirdly , that I call it a speciall gift , I exclude all reprobates from hauing any communion with this Faith , it is specially and peculiarly and solely giuen to the Saints , Iude 3. speciall also in regard of the nature of it , being a gift of grace , flowing from Gods special loue in Christ vnto his elect Saints . Fourthly , whereby a sinner , &c. I note , that whoso hath this Faith , is empty of all inherent righteousnesse of his own ; he must be a sinner , the generall subiect , wherein Faith dwelleth . Fiftly , by beleeuing in , or into Christ , I note the proper act of iustifying Faith , differencing it from all other kinds of faith ; as also , that Christ is the proper obiect of iustifying Faith , & not the whole Word of God in generall . Sixtly , being by Faith vnited to Christ , and so made partaker of all Christs merits and righteousnesse , I note , that Faith is the immediate instrument , whereby wee are made one with Christ , and so haue our perfect communion with him in all his righteousnesse and graces ; in so much as by vertue of this vnion by Faith , Christ and all true beleeuers are all one mysticall Christ. Seuenthly , by being certainly and infallibly perswaded of the remission of sinnes by faith , I note the natiue property of iustifying Faith ; which is , to assure a man of his saluation ; and that in a greater or lesser measure , according to the proportion of Faith measured out vnto vs ; and that faith also assures vs of our iustification in Gods sight , as laying hold vpon Christ , who is our righteousnesse : which certainety and assurance is such , as it necessarily excludeth all vaine presumption . For how can a man that is truely and infallibly certaine , be sayd therein vainely to presume ? Lastly , I call this Faith a liuing roote , whence all other graces spring ; to note the true difference betweene this iustifying faith , and the Pontifician faith , which in its owne nature is dead , vntill ( say they ) it bee quickened by charity infused into it : to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone , as a doctrine tending ( say they ) to Libertinisme , and to cast off all care of good workes ; whereas our faith , whereby we are iustified , is such , as being not a dead , but a liuing roote , including in it all other graces , it causeth the beleeuer to bee as a liuing tree , planted by the riuers of waters , and bringing forth his fruit in due season , whose leafe also doth not wither , and whatsoeuer he doth shall prosper . CHAP. XIII . Of the generalitie and vncertainety of Romane-Catholicke Faith : the generalitie of it confuted , by the contrary confirmed . BEsides the forenamed properties and limitations of that kinde of faith , which Pontificians appropriate to themselues , though common ( by their owne confession ) with the Diuels and damned ; wee cannot omit two other speciall markes , whereby they would dignifie and commend this their faith vnto the world . The first whereof , is the generality and implicity of this faith : the second , is the vncertainty of it . Wee ioyne these two together , generality and vncertainety , because the former is a necessary inducement to the latter , and as it were the foundation of Babels tottering Tower of vncertainty . For , grant once such a generality of faith as they require , and the vncertainty of it will easily follow . Now concerning generality of faith , we noted before out of Soto , that they vtterly disclaime that speciall faith in Christ , & in the promises of God in him . I may here fitly apply that sentence vsed by his Excellent Maiestie in his late speech to the honorable house of Parliament , which I humbly craue leaue to borrow , Dolosus versatnr in vniuersalibus : The deceitful man loueth to walke in vniuersalities or generalities . The Pontificians in this their vniuersality or generality of faith , deale like the timorous , and therefore cautelous Hare , who to deceiue her pursuers or tracers , makes many doubles , and crafty windings out and in , that vneath it is for the most sagacious pursuer , to deprehend , or finde her out . Their end is , that faith , in the height of sins deluge ouerflowing the soule , might haue no solid and firme ground , to pitch and rest her foote vpon . And here in lye● the mystery of their Antichristian iniquity , to pull men quite away from Christ , that in matter of faith they may wholly depend vpon that Papall imaginary infallibility , hauing no other security , than to pin their soules vpon a sinnefull mans s●eeue : Which Vega doth not a whit dissemble , saying , Deus summam salutis fidelium in Sacerdotum posuit potestate : That God hath placed the summe of the saluation of the faithfull in the power of the Priests : the summe whereof is the Pope , the Arch-priest . But of this more in the proper place . But for their faith , it must bee generall in two respects : first , in respect of the generality of the obiect of Faith , the whole Word of God ( as they say ) written and vnwritten , an vnlimited obiect : secondly , in regard of the generality of men to be saued or iustified , as they teach . They must neither in particular beleeue the promises of God in Christ , nor any man must beleeue that the promises of God belong vnto him in particular . To which purpose Soto saith , Fides Catholica , Christianae familiae necessaria , vtpote qua Christiani consemur , non est specialis illa , qua indubitato credit quisque , ac constituit sibi , remitti peccata propter Christum , & esse in gratia Dei : sed ille assensus in genere , quo firmiter credimus Iesum Christum , vniuer salem esse Redemptorem , &c. that is , The Catholick Faith , necessary for the Christian family , as whereby we are reputed Christians , is not that speciall Faith , whereby euery man doth vndoubtedly beleeue and resolue with himselfe , that his sinnes are forgiuen him for Christs sake , and that he is in the fauour of God ; but that generall assent , whereby we firmely beleeue , that Iesus Christ is the vniuersall Redeemer , &c. as we touched before . Now the grounds of this their generall Faith , wee finde in the sixt Chapter of the sixt Session of the Councell of Trent , of the manner of preparation to iustification : as first , for the beliefe of things reuealed and promised , the generall obiect of it : and secondly ; In spem erig●ntur , fidentes Deum sibi propter Christum propitium sore , &c. Men are brought to hope , beleeuing that God will bee , or may bee mercifull to them for Christs sake . Marke , they doc not say , beleeuing that God is mercifull vnto them , but that hee will be , or may be , as Vega interprets it ; Se posse s●l●●● : that they may possibly be saued . And when they speake of a particular iustification of any one man in the present tense , then also they expresse it by an indefinite speech , and generall phrase : Credentes à Deo iustificari impium per gratiam eius , &c. Beleeuing that a sinner is iustified of God through his grace : not that a mans selfe is iustified . For , for a man to beleeue in particular , that himselfe is truely iustified by Christ , such a man they anathernatize and curse , Can. 14. yea , this Faith is so generall , and so little respecteth Christ as the obiect of it , as that Vega , in his Commentary vpon the said sixt Chapter of the sixt Session , saith : Persuaderi potest , non solum iustificari posse homines , se● & saluari sine fide Christi explicita : It is very credible , that men may not only be iustified , but also saued , without the explicite , or cleare , and vnfolded Faith of Christ. Where note , that they not onely exclude the necessity of a distinct Faith in Christ , but also put a maine difference between iustification and saluation : For a Pontifician may be iustified , and yet not saued . Vega addes his reason : for ( saith hee ) although Christ bound all men to beleeue the Gospell , when he commanded his Apostles , that they should preach it throughout the whole world , & pronounced them damned , that beleeued not : yet seeing there may be an inuincible ignorance of the Gospell ( that is , eyther for want of the meanes , or by reason of a wicked and peruerse disposition , as they say ) this shall be no impediment in this respect , why they may not be both iustified and saued , which shall obserue other naturall precepts . Thus the Councell of Trent , with her Pontificians , deale with Faith and Iustification , as Cheaters , who when they play with Nouices , doe so shuffle and packe the Cardes , that they make the game sure on their owne side , and all to cheate the other of his money . So the Pontificians cheate their simple people of their siluer , and soules too , by shuffling the particular sauing faith in Christ , with such sleight of hand , in the whole pack of generall faith , that they are sure neuer to rise sauers . Well , come wee now to shew the vanity of this generall faith , by setting against it the speciall particular faith , which Gods Word teacheth and requireth of euery one that is truly iustified , and so consequently perfectly saued . We haue spoken before sufficiently of the proper and speciall obiect of sauing faith : to wit , Iesus Christ , the summe of the Gospell , and the substance of all Gods promises . Therefore we will now confine our speech to the specialty and particularity of sauing faith , in respect of the common subiect of it ; to wit , euery beleeuer in particular . It is the Catholicke Doctrine of the holy Scriptures , that euery beleeuer must haue a speciall , particular , proper faith of his owne ; yea a cleare , explicite , and vnfolded faith in Christ : that hee is not onely the Redeemer of mankinde in generall , nor onely that we may be saued by him , but that euery one in particular , doe beleeue Christ is his Redeemer and Sauiour . This is the speciall property of sauing faith , particularly to apply Christ , with all Gods promises in him , to my soule , and thy soule . The Scriptures are very pregnant for the proofe of this point ; both in the Law , in the Prophets , and in the New Testament . In the Law , this particular faith is shadowed vnto vs by three remarkable types : one of the hand , another of the 〈◊〉 , and the third of the Sicle of the Sanctuary . To which also we may adde the particular sacrifice , which euery man was to bring for his owne sinne : We will begin with the last . In the Law , euery man was to bring a particular sacrifice for his particular sinne . Leuit. 4. 27. 28. If any of the common people sinne , &c. not onely the Priest , as vers . 3. nor onely the Congregation , vers 13. but if any one of the common people sinne , &c. then hee shall bring : What ? an offering in generall ? no : hee shall bring his offering , as a Kidde without blemish , for his sinne which hee hath sinned . Now this offering without blemish , what was it , but a liuely type of Christ , as of the Lambe without spot , as Peter speaketh , who was offered vp , and sacrifised for euery sinner , beleeuing in particular ? For the further confirmation of this point ; in the second place , euery man bringing his particular offering , for his particular sinne , was to lay his hand vpon his offering , as Leuit. 4. 29. Thus the Priest must doe also , vers . 4. thus the whole Congregation must doe , vers . 15. All must lay their hands vpon their sacrifice . Now what is meant by the hand , but a particular faith in euery beleeuer , apprehending and applying Christ , to the taking away , and purging of his sinne ? This we touched before in the point of imputation , where wee shewed that the hand thus layed vpon the sacrifice , was a figure of faith . Origen applies the laying on of the hand , to the imposing of our sinnes vpon Christ , the true sacrifice . Hence it was , that together with the imposition of the hand , the sinnes of the offendors were confessed ouer the sacrifice , and put vpon the head thereof , Leuit. 16. 21. So that this imposition of the hand , as it did figure the laying of our sinnes vpon Christ , whereby he became sinne for vs , by imputation , bearing them vpon him : So also it was a reciprocall signification of the imputation and application of Christs righteousnesse to euery beleeuer , whereby wee become the righteousnesse of God in him : the hand of faith comming betweene , laying our sinne vpon Christ , our sacrifice , and receiuing his righteousnesse vnto vs. Among the Hebrew Doctors , Maimony saith of this imp●sition of the hand , or hands , that deafe men , fooles , children , seruants , weomen , the blinde , and the stranger , might not impose their hand vpon the sacrifice . Now wee know , that the deafe , fooles , and children , are voyde of actuall faith ; seruants , weomen , blinde , and strangers , might be , in a mysterie debarred and excluded : for seruants were types of the seruants of sinne : weomen , wee know , were denyed the vse of Circumcision ; they were not reckoned in the number of those sixe hundred thousand , that came out of Egypt , who were all men of warre , types of Christs Souldiers , who must be of a Masculine vertue . And Abraham , the Father of the faithfull , is said in Scripture , to beget sonnes , but not daughters : Abraham non genuit filias , saith Origen . But this was in a mysterie only ; as Melchisedechs birth and death are not mentioned in Scripture , and that in a mystery . The blinde were of the nature of the deafe ; and the strangers , argued those that were aliens from the Common-wealth of Israel , and strangers from the Couenants of promise , as the Apostle speaketh . Not , that I meane , these were denyed to haue any part in Gods Couenant , but in a mystery and type onely , as we haue said . Also the same Rabbi saith , that this imposition of the hand must be done by a mans self , & not by another , as the iust man shall liue by his faith , not by anothers faith . Abac. 2. 4 ▪ It must bee done with all a mans might : as Philip said to the Eunuch , If thou beleeuest with all thy heart . And immediately vpon the imposition , the sacrifice was slaine ; figuring our faith in Christs bloud , Rom. 3. 2. 5. Origen compares faith to the figure of the ho●y Sicle , Leuit. 3. Siclo sancto comparandus nobis est Christus , qui peccata nostra dissoluat . Siclus sanctus fidei nostrae formam tenet : We must with the Sicle of the Sanctuary purchase vnto vs Christ , who may take away our sinnes . The holy Sicle is the figure of our faith : for ( saith hee ) if thou shalt offer faith as a price , Christ , as it were the immaculate Ramme , being giuen to be sacrificed , thou shalt receiue remission of sinnes . Now this particular faith in Christ , is absolutely necessary for euery one that will be saued . And therefore the same Origen concludeth : Certum est , quod remissionem peccatorum nullus accipiat , nisi detulerit integram , probam & sanctam fidem , per quam mercari possit Arietem ; cuius natura haec est , vt peccata credentis abstergat . Et hic est Siclus sanctus , probata ( vt diximus ) & syncera fides , id est , vbi nullus perfidiae dolus , nulla hereticae call●ditatis peruersitas admiscetur , vt synceram fidem offerentes , precioso Christi sanguine , tanquam immaculatae hostiae diluamur : It is certaine , that no man can receiue remission of sinnes , vnlesse he being an intire , approued , and holy faith , wherewith hee may purchase the Ramme : the nature whereof is this , to blot out the sinnes of the beleeuer . And this is the holy Sicle , an approued and sincere faith , that is , where no perfidious fraud , nor peruerse hereticall craft is mingled , that offering a sincere faith , wee may be cleansed with the precious bloud of Christ , as of an immaculate sacrifice . Euery man therefore must bring a speciall , particular , holy , sincere faith of his own , wherewith , as with a holy Sicle , he may purchase Christ ; and which , as his hand , he must lay hold on Christ , which no man else can doe for him . His generall implicite faith , to beleeue as the Church beleeueth : that is , to beleeue he knoweth not what , will not serue the turne . This speciall particular faith in Christ , requisite in euery beleeuer , in euery one that lookes for saluation , is liuely prefigured by the eye : as Numb . 21. 9. if a Serpent did bite any man , when hee beheld the Serpent of brasse , hee liued . This brasen Serpent was a liuely figure of Christ crucified . A man bitten with the Serpent , is euery sinner : the way for him to be healed , is to looke vpon the brasen Serpent lifted vp vpon the pole ; that is , vpon Christ crucified . Euery man that was Serpent-bit , hee must looke vpon the brasen Serpent with his owne eyes , not with any others eyes : as Iob said , I shall see him with these eyes , and none other for mee . Christ himselfe applyeth the truth to the type : As Moses lifted vp the Serpent in the wildernesse ; so must the Sonne of man be lifted vp , that whosoeuer beleeueth in him , should not perish , but haue life euerlasting . As therefore none of the stung Israelites were cured , but those that looked with their owne eyes vpon the brasen Serpent ; so none of the Israel of God is healed of the sting of sinne , but by his speciall , cleare , viue Faith , as the Chrystall eye of his soule , looking vpon Christ crucified . As St. Augustine vpon the place applyeth it : Interim modò Fratres , vt à peccato sanemur , Christum crucifixum intu●amur . Quomodo qui intuebantur illum Serpentem , non peribant morsibus Serpentium : sic qui intuentur fide mortem Christi , sanantur à morsibus peccatorum : Now Brethren ( saith he ) that wee may be cured of our sinne , let vs looke vpon Christ crucified . As they which beheld that Serpent , did not perish by the bitings of Serpents : so they that by Faith behold the death of Christ , are healed of the bytings of sinnes . As therefore euery one must look with his owne eyes , and that not vpon euery obiect , but vpon the Serpent , and liue : so euery sinner must looke with the cleare eyes of his own faith , & that vpon no other obiect , but Christ crucified , that so he may liue eternally , and be healed of all his infirmities , as Dauid saith , Psal. 103. If we look into the whole Word of God , we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God. The Prophet Abacuc saith of euery iust man , The iust man shall liue by his Faith : by his owne Faith , not by anothers . This was Abrahams faith ( the Father and Figure of all the Faithfull ) who hearing Gods promise concerning the blessed ●eed , to wit , Christ , in whom all the Nations of the earth should be blessed , as the Apostle applies it , Gal. 3. 16. hee thereupon beleeued . How beleeued he ? not as the Pontificians would haue it , by a general faith concerning the truth of that which God had said : for it is not said barely Abraham beleeued God , but , Abraham beleeued in the Lord , and it was imputed vnto him for righteousnesse , Gen. 15. 6. And the Apostle saith , That Abraham staggered not at the promise of God through vnbeleefe , but was strong in Faith , giuing glory to God , Rom. 4. 20. and therefore it was imputed to him for righteousnesse , v. 22. But the Pontificians will say , this was a speciall Faith , which Abraham had , not common to ordinary and common beleeuers . No such thing : for looke what kind of Faith Abraham had , the same kinde , though haply not in the same measure and degree , haue all true beleeuers . This the Apostle plainely resolueth in the next words , saying : Now it was not written for his sake alone , that it was imputed to him : but for vs also , to whom it shall bee imputed , if wee beleeue on him , that raised vp Iesus our Lord from the dead , who was deliuered for our offences , and was raised againe for our iustification . If therefore Abraham had a speciall and particular faith , then euery true Beleeuer hath the like faith in him . But Abraham had a speciall and particular Faith : for , first he beleeued in God : secondly , hee beleeued in God especially concerning the promise , the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse . If it had not been Abrahams speciall Faith , how had it beene imputed to him for righteousnesse ? It was Abrahams peculiar , proper , owne Faith , looking with open eyes vpon the promise of God ( which promise was Christ , whose day Abraham , though a farre off , saw and reioyced ) which was imputed to him for righteousnesse . Thus it is with euery true beleeuer , whose owne speciall , cleare , Chrystall-ey'd Faith beholding , and applying Gods promise in Christ , is particularly imputed to him for righteousnesse . This the Apostle concludes in generall , from the example and instance of Abraham , and makes it the common case of all true Beleeuers , saying , Rom. 4. 5. To him that worketh not , but beleeueth on him that iustifieth the vngodly , his Faith is counted for righteousnesse . This beeing so cleere a Conclusion , what neede we adde further testimonies ? Christ himselfe said to Thomas , when he confessed , and said , My Lord , and my God : Thomas , because thou hast seene me , thou hast beleeued : blessed are they that haue not seene , and yet haue beleeued . Where note two things : first , Thomas his Faith in applying Christ to himselfe , saying , My Lord , and my God : and secondly , Christs deduction , shewing the same Faith to be in euery true beleeuer , the property of which Faith , is , to apply Christ to himselfe , as Thomas did , and to say with the voyce of faith , confessing Christ , in his death and resurrection , testified by those scarres in his sacred side , My Lord , and my God. In a word , all those * Creeds vsed in the Church from all antiquity , do vnanimously , and with one ioynt consent , confirme this Catholicke truth of that speciall explicit , cleere , particular Faith in Christ , required in euery true beleeuer . For first of all , they do all say , I beleeue in God , &c. not , We beleeue . So the Apostles Creed : the Nicene Creede saith , I beleeue in one God , &c. not , We beleeue . Athanasius his Creede saith , Whosoeuer will be saued , before all things it is necessary that he hold the Catholicke Faith , &c. that is , Euery man in particular must beleeue . And this particular Faith is required , not only in regard of euery beleeuer , but also in regard of the speciall obiect of Faith ; which is no confused , or vniuersall ( I wot not what obiect ) but a speciall obiect , to wit , the sauing knowledge of God in Christ , and the promise of life in him . Looke vpon all the Creeds , which the Fathers call the obiect of Faith , as containing the summe of that which we are to beleeue to our saluation ; and doe they not mainely present to our Faith , Iesus Christ , and him crucified ? Nor this onely in generall , that Christ is the redeemer of the world ; but the specialties of this redemption are set downe ; to teach vs , That not a generall implicit faith will serue the turne , but it must bee a particular explicit faith , comprehending all those particulars in the Creede , declared at large in the Word of God. Thus the foundation of Popish vncertainty of Faith being remoued , to wit , a certaine vncertaine implicit general faith : the building it selfe threatneth immediate ruine . CHAP. XIV . Of the vncertainety of Romane-Catholicke Faith. THe Councell of Trent being in generall an enemie to the certainety of Faith , which giueth a true beleeuer an assurance of his saluation : and withall considering how euident both Scriptures and Fathers were in this point , so strongly propugned and maintained by Luther : and thirdly the Councell it selfe in the canuase of this point , while it was in consultation , or rather in contention , being diuided into contrary parties and sides , some holding for certainety , as Catarinus , and others for vncertainety , as Vega , and others ; as the History of the same Councell doth notably discouer . Therefore it became the politicke spirit of the Councell to vse all cautelous circumspection in the definite concluding of this point , contriuing it vnder such vmbratilous and sub-obscure termes , as that they might seeme neither grossely to oppose the open truth , nor yet displease that party of the Councell , that seemed to encline to the truths side , nor yet leaue Luther vncondemned for defending the truth , nor yet betray their owne cause , which was to aduance the vncertainty of Romane-Catholicke Faith : Vncertainety being the very hint , which gaue occasion to the Serpent boldly to insult , and so to ouerthrow mankinde . For when Eue said , lest yee dye : the Serpent finding her staggering , takes the aduantage , & strikes her with a down-right blow to the ground , Yee shall not dye at all . But let vs see the mystery of Trents iniquitie in their wily winding vp this bottomlesse bottome of their implicite Faith in the vncertaintie of it . In the ninth Chapter of the sixt Session they haue these words , Quamuis necessarium sit credere , neque remitti , neque remissa vnquam fuisse peccata ▪ nisi gratis diuina misericordia propter Christum : nemini tamen fiduciam , & certitudinem remissionis peccatorum suorum iactanti , & in ea sola quiescenti , peccata dimitti , vel dimissa esse , dicendum est : cum apud Haereticos , & Schismaticos possit esse , imo nostra tempestate sit , & magna contra Ecclesiam Catholicam contentione praedicetur vana haec ; & ab omni pietateremota , fiducia . Sed neque illud asserendum est , oportere eos , qui verè iustificati sunt , absque vlla omnino dubitatione apud semetipsos statuere se esse iustificatos , neminemque à peccatis absolui , nisi eum , qui certò credat se absolutum & iustificatum esse : atque hac sola fide absolutionem & iustificationem perfici ; quasi qui hoc non credidit , de Dei promissis , deque mortis & resurrectionis Christi efficacia dubit●t . Nam sicut nemo pius de Dei misericordia , de Christi merito , de Sacramentorum virtute & efficacia dubitare debet : sic quilibet , dum seipsum suamque propriam infirmitatem , & indispositionem respicit , de sua gratia formidare , & timere potest : Cum nullus scire valeat certitudine fidei , cui non potest subesse falsum se gratiam Dei esse consequutum . Thus farre the whole ninth Chapter . That is , Although it be necessary to beleeue , that sins neyther are , nor euer were remitted , but freely by diuine mercy for Christ : yet no man boasting of confidence and certainty of the remission of his sinnes , and therewith wholly * resting , ought to say , that his sinnes are , or haue been remitted : seeing this vain confidence , voide of all piety , both may be amongst Heretickes , and Schismatickes , yea and is now in these our dayes , and is preached with great contention * against the Catholicke Church . But neither is that to be affirmed , that they who are truely iustified , ought without any doubting at all to conclude with themselues , that they are iustified , and that none is absolued and iustified from sins , but he that certainly beleeueth that he is absolued and iustified : and that in this sole faith , absolution and iustification consisteth ; as if a man not beleeuing this , should doubt of the promises of God , and of the efficacy of Christs death and resurrection . For as no godly man ought to doubt of the mercy of God , of the merit of Christ , and of the a power and efficacy of the Sacraments ; so euery man , while hee looketh vpon himselfe , and his owne proper infimity and indisposition , may be b affraid and fearfull of his owne grace : seeing no man can know by the certainty of faith , wherein there may not lye some error , that he hath obtained the grace of God. Now I desire the Christian iudicious Reader to obserue the sundry passages , and as it were the seuerall threads of this Copwebbe . First , like the painted Whoore , she sets a faire face or preface vpon the matter , as attributing remission of sinnes to Gods mercy for Christ , which euery one must necessarily beleeue ( she could say no lesse , though in the vp-shot of the matter , she would haue men to beleeue nothing lesse ) but in the next place shee comes with a by-blow , and condemnes the confidence and assurance of faith , vnder the termes of boasting . And therefore prefixeth this a title before the Chapter ; Contra inan●m Haereticorum fiduciam : Against the vaine confidence of Heretickes : A notable packe of cun●●ng , well beseeming the mysterie of iniquity . They doe not goe bluntly to worke , to beate downe-right that confidence and certaine assurance , which is in a true iustifying faith , but slily they wound it , as Ioab did Abner vnder the fift ribbe , as being in none but him , that vainely boasteth and braggeth of the assurance of his iustification . Indeede , if this assurance were nothing else but a vaine confidence and boasting , they say something . But while they ioyne this certainty and assurance of Faith with vaine boasting , they plainly discouer their masked hypocrisie , by mixing and confounding the pure gold of Faith , with mans drosse , as if they were both one , to be faithfully assured , and vainly confident . But this assurance , whatsoeuer it is , it must be in Heretickes , and Schismatickes , Catholickes must haue nothing to doe with it , as being a vaine confidence . Yet vaine as it is , they confesse it to be a great and vehement enemy to the Catholicke Church ; to wit , the Romane-Catholicke Church . In which Church , none must so certainly beleeue the remission of his sinnes , as to exclude all doubting ; especially in regard of his owne indisposition and infirmity , being fearfull of his owne grace : and no maruaile if such be full of fearfull doubtings , that build their saluation and iustification vpon their inherent grace . But the conclusion is peremptory , iust like the Serpent's in the third of Genesis , beginning smoothly , but ending roughly , like the Sotherne winde ; Yee shall not dye at all . So Trents conclusion is , that no man can know by the certainty of faith , whether he haue the grace of God , or no. Furthermore , the same Councell for the confirmation of the said Chapter , to vphold their tottering vncertainty of faith , hath planted three or foure Canons , full charged with Anathemaes . As Can. 12. Si quis dixerit , Fidem iustificantem nihil aliud esse , quam fiduciam diuinae misericordiae , peccata remittentis propter Christum ; vel eam fiduciam solam esse , qua iustificamur : anathema sit : If any man shall say , that iustifying Faith is nothing else , but a trust or confidence in the mercy of God , remitting sinnes for Christ ; or that this confidence or trust is that onely , whereby we are iustified : let him bee accursed . Faith is then something else , than a trust or confidence in Gods mercy . What else ? namely a diffidence in Gods mercy . And Can. 13. Si quis dixerit , omni homini ad remissionem peccatorum assequendam necessarium esse , vt credat certò , & absque vlla haesitatione propriae infirmitatis & indispositionis , peccata sibi esse remissae ; anathema sit : If any shall say , that it is necessary for euery man , for the attainining the remission of sinnes , to beleeue certainly , and without any doubting of his owne infirmity and indisposition , that his sinnes are remitted : let him be accursed . Note here , another by-blow at the certainty of Faith , but seeming to bee laid vpon the shoulders of humane frailty and indisposition ; as if remission of sinnes depended vpon our owne strength and disposition . But I maruaile , why the Pontificians so much distrust their owne indisposition , about the certainty of iustification , when they so much dignifie their naturall disposition vnto iustification ; saue onely that ( for the loue of their worldly pompe , pleasure , and profit , one speciall proppe whereof is their vncertainty , causing the simple seduced people to rest wholly vpon their Priest , Pope , and Purgatory , as their last Sanctuary of their troubled soules ) they are not disposed to giue God the glory , and to seale to themselues the comfort of iustification by the certainty of Faith : which certainty of Faith they must needes extreamely hate , when to disgrace it , they are faine to disparage their owne strength and disposition , which otherwise they do so much deifie & adore . And as if mans disposition in the state of grace , being accompanied and assisted with grace , came short of that disposition which goes before grace ; and as if mans disposition were not as able to confirme him in grace , as to prepare him vnto grace . But wee will not enuie them their indisposition to the assurance of grace , no more than wee admire that grace of theirs , which can giue no solid comfort and assurance to the soule and conscience . But let vs heare what Trent further saith , Can. 14. Si quis dixerit , hominem à peccatis absolui , ac iustificari ex eo , quod se absolui , ac iustificari certò credat : aut neminem verè esse iustificatum , nisi qui credat se esse iustificatum : & hac sol● fide absolutionem , & iustificationem perfici , anathema sit : If any shall say , that a man is absolued , and iustified from sinnes , in that respect that hee certainly beleeueth hee is absolued and iustified : or that none is truely iustified , but hee that beleeueth he is iustified : and that absolution and iustification is perfected by this sole faith : let him be accursed . Note here , that the Councell of Trent differeth not one haires breadth , from denying faith it selfe to bee absolutely necessary to iustification ; as wee shall more plainly discouer her minde herein hereafter . And Can. 15. Si quis dixerit , hominem renatum & iustificatum , teneri ex fide ad credendum , se certò esse in numero praedestinatorum ; anathema sit : If any shall say , that a man regenerate and iustified , is bound by faith to beleeue , that hee is certainly in the number of the predestinate ; let him bee accursed . And to conclude , the 16. Canon is also annexed as a blade in this reede : Si quis magnum illud vsque in finem perseuerantiae donum se certò h●bit●rum , absoluta & infallibili certitudine dixerit , ni●i hoc ex specialireuelatione didicerit ; anathema sit : If any shall say , by an absolute and infallible certainty , that he shall certainly haue that great gift of perseuerance vnto the end , except he shall know this by speciall reuelation ; let him be accursed . Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse , as wee finde it ingrossed in the Councell of Trent : For the further vnfolding whereof , let vs consult the authenticke Commentaries of the Councell . But first , obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty ; and that partly , for the reasons formerly alledged in the beginning of this Chapter : but principally doe they impugne this bulwarke of the Certainty of faith , because it is a maine opposite to all their humane inuentions , wherewith , as so many ragges , they haue patched vp their meritorious Capuchin-garment of iustification . As the learned Chemnitius hath well obserued in his Examen vpon this point , saying : Nec sanè nullae sunt causae , &c. Nor is it without cause ( saith hee ) that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty : for they well perceiue , that the whole negotiation of Pontifician Merchandize , is sustained by this meanes . For the conscience , seeking some certaine and firme consolation , when it heares that faith it selfe , euen when it apprehendeth Christ the Mediator , ought to doubt of the remission of sinnes , it begins to deuise a masse of inuentions , as vowes , pilgrimages , inuocations of Saints , Pardons , Dispensations , Croisadoes , Buls , Masses , and a thousand such like , being all but vntempered mortar , to build their Castle of Vncertainty in the Ayre . The conscience in this case , being like the vncleane spirit in the Gospell , which seeking rest , and finding none in the wauering Vncertainty of Pontifician faith , taketh vnto himselfe seuen other spirits worse than himselfe , and so the conscience becomes more vncleane , more vnsettled than it was before . Now in the further laying open of this mysterie of Vncertainty , if wee should follow the infinite perplexities and windings , which we find in their most authenticke Commentaries vpon this point , we should tread an endlesse Maze , as tracing them in their vncertainties . Vega writes a large Commentary vpon the forecited ninth Chapter of this Councell of Trent . And Soto spends foure large Chapters vpon it . No maruaile to see men wander wide in a wildernesse of vncertainty . But wee will deale with them , as the Prophet saith concerning the wilde Asse . A wilde Asse vsed to the wildernesse , that snuffeth vp the winde at her pleasure , in her occasion who can turne her away ? All they that seeke her , will not weary themselues , in her moneth they shall finde her . So these Pontificians , wandring in the wilde disconsolate desert of doubtfulnesse and distrust , snuffing vp the winde of vaine opinions at their pleasure , cannot bee auerted from their aberrations ; and for a man to pursue them by the foote , were to weary himselfe : hee shall easily finde them out in their moneth , when and where they disburthen themselues of the fruit they trauailed withall . We will therefore onely touch those weighty reasons , which they bring for the establishing of their vncertainty . Soto hath reserued and marshalled this point of Vncertainty , together with the arguments of it , in the latter end of his third and last booke de natura & gratia , as being his Romane Triarij , to helpe at a dead lift . And indeede , the maine doctrine of iustification , hath such an inseparable relation to this point of Certainty , as this being denied and remoued , the whole doctrine of Faith falleth to ground . And therefore comming to this point , we may well apply the Prouerbe , Ad Triarios iam res redijt : The matter comes now to be tryed by the Triarij , in whom resided the maine shocke , dint , and vpshot of the battaile . As Soto saith , Sentio ego pro mea exiguitate ingenij , &c. I am of opinion , according to the slendernesse of my capacity , that if there were no other argument , that wee are not iustified by faith alone , than that hence it would follow , that a man is certaine he is in the state of grace ; wee should for this onely cause deny iustification by sole faith : such is the euidence ( saith he ) that faith makes no man certaine of his saluation . Et tamen aduersarij , &c. And yet the aduersaries ( saith hee ) by their peruerse argumentation , doe euen hence especially reason and conclude , that we are iustified by faith alone , because otherwise no man were sure of his iustification : for such a strong euidence do they take it , that euery one ought to be certaine of his saluation . Thus Soto . And on the other side Luther saith : Etiamsi nihil praeterea peccatum fuisset in doctrina Pontificia , &c. Although there had beene no other fault in the Pontifician doctrine , than that they taught , that we ought to stagger and wauer , mis-deeming and doubting of the remission of sinnes , of grace , and our saluation ; yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church . So he . The case therefore standing thus , betweene Certainty and Vncertainty , in the matter of saluation , that thereupon depends the winning and losing of the field : it concernes both sides to bee no lesse sollicitous of the well managing of their forces , if not much more than the ancient Romanes , and their opposite enemies the Albanians : when both sides resolued and concluded to pawne their perpetuall liberty and state to each other , vpon the successe of one conflict betweene three twin-brethren , called Horatij , on the one side , and other three twin-brethren , called Curatij , on the other . First therefore let vs take a view of the state and strength of the Pontifician party . To omit their many distributions of certitude , as eyther in regard of the obiect , or of the subiect , or some diuine , some morall , &c. wherein both Soto and Vega doe infinitely confound themselues : take wee notice first in generall , what kinde of certitude they admit and allow of , and what they reiect and disallow . The certitudes or certainties which they allow of , are these : First , a certitude of Catholicke Faith ; to wit , a generall Faith concerning the truth of all things reuealed in the Word of God , &c. which certitude they call a firme and certaine assent ( though obscure ) to the generall truth of Gods Word . And this they call the certitude , in regard of the obiect , the assent whereof cannot be deceiued : So that they confesse a certaine generall certainty . And this is suitable and proportionable to that kinde of Faith which they hold ; namely , a generall Faith. So that their generall certainty stands vpon very good reason ; for how can their certainty be any other , but generall , when their faith is no other but generall ? for as he said , As the man is , so is his strength : So , as the faith is , such is the strength of it . Certitude therefore being the property of faith ( as wee shall shew hereafter ) then faith being generall , the certitude thereof can be no other than generall . Secondly , they doe also seeme to admit of a certaine particular certainty of faith , but with such limitation , as they make it to bee a most vncertaine certainty , such as may be either true or false . To this purpose , Vega defining certainty to be a certain assent , void of all doubting , whose proper obiect is truth ; hereupon he thus inferreth : Itaque licet certi nequeant propriè dici de suae gratia , nisi qui se certò & verè credunt esse in gratia : tamen certò assentiri se esse in gratia omnes illos & possumus , & debemus asserere , qui absque vila cunctatione & trepidatione id sibi de se persuadent , siue vere hoc se●tiant , siue falso : Therefore ( saith hee ) though none can properly be said to be certaine of their grace , but those that certainly and truly beleeue that they are in the state of grace : yet we may and ought to affirme , that all they doe certainely assent they are in the state of grace , who without all doubt or feare doe perswade themselues hereof , whether their opinion herein be true or false . Et non nunquam &c. And oft times ( saith hee ) Philosophers and Diuines doe so abuse these termes , as that they affirme , that all that haue a certaine assent of any thing , are absolutely and simply perswaded thereof . Quamobrem , &c. Wherefore the Fathers ( to wit , of Trent ) in this ninth Chapter , doubted not to say , that Heretickes and Schismatickes doe boast of the certainty of the remission of their sins , when notwithstanding they certainely knew , that that certainety was rather a most vaine perswasion of their Iustification . And so Vega concludes : Neque dubium , quin latinè possimus dicere , apud Haereticos nostrae tempestatis non esse suae gratiae opinionem , sed certitudinem : Nor do we doubt , but that we may say in plaine termes , that the Heritiques of our time haue not an opinion of their grace or iustification , but a certainety . Note here ( iudicious Reader ) that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith , namely , such as may bee eyther true or false . They might better haue said iust nothing : sauing that they cautelously put this clause by way of preuention , that if a particular certainty of Faith bee neuer so manifestly proued , yet it may proue at hap-hazzard , eyther true or false . And this Vega would demonstrate by a distinction , saying , There is a two-fold certainty : Per se , or Quoad nos : Eyther a certainty in regard of the truth it selfe beleeued , or in respect of our apprehension , which may be deceiued ; according to the Councels own Text. In a word , in his fift Chapter following , hee sets downe foure limitations of certainety , that are extra controuersiam , without all controuersie , allowed of the Pontificians . First , that euery man may haue a knowledge of his iustification by diuine reuelation , and that this hath been truly reuealed to some holy men , although but to few , and them Gods greatest familiars , as the blessed Virgin , and the Apostles . Secondly , it is certaine , that all righteous men may by some certaine signes , and probable arguments , or tokens and coniectures , attaine to a probable notice and opinion , or ( as they call it ) a coniecturall certitude of their iustification . Thirdly ( saith he ) it is certaine , that no mortall man , without diuine reuelation , can attaine in this life to the certainety of euidence of his iustification . Fourthly , it is also certaine , that no man can , without diuine reuelation , certainely know anothers iustification , vnlesse haply when he shall haue baptized a childe . To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke : the title whereof is , Possunt vir● spirituales certitudinem assequi de sua gratia : Spirituall men may attaine a certainty of their grace and iustification . By spirituall men , he vnderstandeth those that liue in a state of perfection , as they terme it . Yet this certainety is so rarely found among such , as ( after much adoe , and wauering this way and that way , Vega being vncertaine what to thinke of this certainety ) at length hee is resolued vpon the point , and giues vs a rare instance of Saint Anthony , whose birth of faithull and religious Parents , whose Christian and holy education , whose firme faith in beleeuing all which the Church of Rome beleeueth , whose care not to offend , but to please God in all things , whose voluntary pouerty , whose inoffensiue and innocent life , full of charity , whose humility , whose dayly comming to Masse , and frequent Shrifts , whose watchings and fastings , and other infinit deuotions , induced Vega to thinke , that this certainty of saluation may haply bee found in some spirituall men . But hee must bee a St. Anthony at the least , who is possest with this certainety . So few receiue this gift , as Christ said of continency . No , not Martyrs themselues , saith Vega , Chapter 43. His words are , Neque adduci possum , vt credam aliquem Martyrem aut babuisse , aut habere potuisse certitudinem de sua iustificatione , &c. Nor can I bee induced to beleeue ( saith hee ) that any Martyr eyther had , or could haue the certainety of iustification , vnlesse God reuealed it vnto him , as also their perseuerance , and crowne of blessednesse layd vp for them ; that so they might the more cheerefully and couragiously persist in their confession . With these limitations doe the Pontificians confine their allowance of the certainty of Iustification : First , it is only generall , not speciall or particular . Secondly , if particular there be any , they say it may be true or false . Thirdly , this speciall certainty is giuen to none , but by speciall reuelation , and that to some speciall choyce persons ; as the blessed Virgin , and the Apostles . Fourthly , iust men may haue some coniectural signes , and probable opinions of their iustification . Fifthly , if any had this speciall certainty , then certainly St. Anthony ; a priueledge , which not euen the holy and faithfull Martyrs are capable off , without speciall reuelation , saith Vega. His reason is , because euen Heretickes may be Martyrs , and constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification . Against which , we oppose the truth of Catholick doctrine concerning the certainety of Faith. First , to their first limitation we oppose , That the certainty of Faith is not generall , but particular and speciall . Secondly , to the second , that this certainty cannot be false , but alwayes infallibly true ▪ and that not onely in regard of the truth of Gods word in generall , which certainty may be in dogmaticall and historicall Faith , but also of Gods speciall promises in Christ , which it is the property of sauing faith certainely to apply and appropriate to the beleeuer , that vndoubtedly they belong to him in particular . Thirdly , to the third , that neyther this certainety is simply and only a speciall diuine reuelation , nor peculiar onely to a few , but it is the proper vertue of sauing and iustifying Faith , and is in euery true beleeuer , in whom true sauing faith is found . Fourthly , to the fourth , that this certainety in euery man iustified , is no coniecturall matter , gathered by probable signes , but a certaine , cleare , firme euidence of Faith. Fiftly , to the fift , As for St. Anthony , much might his priueledge be , as hauing the Patronage of Pigs , & Cattel , which the Priests do solemnly on St. Anthonies day blesse in his name , and so they are free from all diseases and disasters all the yeare after : and therefore the Pigges Masters or Dames are very Hogs , if they requite not the Priests paines with the best Pigge . But for all St. Anthonies workes of deuotion , if they had beene of a far higher and holier nature , they make but little for this euidence of certainety , but rather the contrary . For the more a man confides in his good workes , the more vnsettled he is in the certainety of iustification . And for Martyrs , I meane Christs Martyrs if they haue not this certainty , then none euer had it . As for Heretickes , they cannot dye for Christ ; while they dye in the quarrell of their Heresie . Thus we haue the state of the question on both sides . As for Veg's fourth allegation in his fifth Chapter forementioned , That no man can certainely know , but by speciall reuelation , whether another man be iustified or no , this is impertinent to the present purpose , and so we leaue it extra controuersiam . But display wee our forces now in the open field , and try we our cause by the dint of truth . First , that the Pontificians should so stiffly stand for their vncertainty of Faith , they haue great reason , in regard it is the strongest supporter ( vncertaine as it is ) of the Tower of Babell , as we touched before . It is the troubled Sea , where Romes Peter-men finde the best fishing . As the Iewes said of Christ , if we let him thus alone , all the world will goe after him , and the Romanes will come and take away our kingdome : so the Romane Pontificians may say , If we should allow of certainty of Faith , all the people would forsake vs and wee should lose our Kingdome . What would become then of the merchandise of soules , of Purgatory-Masses , and Dirges , and Trentals , so rich a trade in Romes Court , if the People might purchase saluation by faith , yea , and rest assured of it , without any dependance of humane inuentions ? But let vs examine the former limitations of Pontifician certainty apart . First , they admit only of a generall certainty , but no particular . And reason good : for ( as wee said ) their Faith is onely generall . And this their certainty they place in the vnderstanding , as they do also their faith . The obiect of this certainty , is the generall truth of Gods Word . So that this is such a certainty , as the very Diuels and damned may haue : for they beleeue and tremble . Why ? but because they are certainly perswaded of the truth of Gods Word . And as the Pontifician faith is common with the wicked : so also their certainty , which is the fruite of such faith . Secondly , in that they say , that certainty may bee true of false , according to the disposition of him in whom it is ; this is absurd . For , how can a thing be certaine , & yet false , vnlesse it be certainly false , or a false certainety ? Certainety and falshood are incomparible , and meerely opposite . Indeede it is one thing to bee certaine , another to seeme certaine , which seeming certainty is nothing else but opinion . Thirdly , that they deny certainty of faith in iustification , but by speciall reuelation ; this agreeth with their maine doctrine of faith , which indeed hath no other certainty in it , than such as is in the reprobate ▪ and whereas they restraine their speciall reuelation to some few , this shewes the iniquity of Pontificians , in making a Monopoly of Gods grace , and indeede a meere nullity of sauing Faith. Fourthly , their probable coniectures of their iustification , are altogether abhorrent from the nature of Faith in Christ , and meere illusions . Such probabilities are impossibilities of saluation . But it is a good reason for the Pontificians , why they should deny certainty of Faith , if the best certainty be onely coniecturall probability . Fiftly , say they , only spirituall men , liuing in the state of perfection ; ( as deuout St. Anthony ) may haue a certainety of saluation , built vpon his good life . This is another strong reason , why Pontificians exclude certainty of Faith of saluation , seeing it is rather grounded vpon good workes . To these they adde two other reasons , why no man can be certaine of his iustification , because ( say they ) * no man by the euidence of faith , can bee certaine of his predestination : For , indeede if a man cannot by faith be certaine of his predestination , he cannot bee certaine of his iustification . The reason is good . Lastly , say they , a man cannot be certaine of his iustification , that is not certaine of his perseuerance in grace to the end . But no man ( say they ) can be sure of perseuerance : Therefore no man can bee sure of his saluation . These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent . Thus haue we in generall , as it were in a light velitation or skirmish , spent a small volley vpon the Pontifician forces , which march against certainety of faith . Come wee now to ioyne the maine battaile ; wherein wee will obserue this order of sight : first , wee will shew the weakenesse of those arguments they bring for their vncertainety : secondly , we will make good , and fortifie those arguments , authorities , and reasons , wherewith the Catholike truth of the certainty of faith , is maintained and confirmed . First , for the Pontifician reasons and allegations for their vncertainty of faith , wee finde sundry of them set downe in the history of the Councell of Trent , together with the answers vnto them , forced from the Canuase of the opposite parties : some holding , that the opinion of certainety of grace was an intolerable arrogancy : others , that that certainty in its kinde was meritorious . The first of these were for the most part Dominicans , grounding their opinion of vncertainty vpon the authority of Thomas Aquinas , Bonauenture , and the Schoole-men . Also vpon reason , saying , That God would not make man certain of grace , lest swelling with pride , and opinion of himselfe , he should dispise others ; as knowing himselfe to bee righteous , and others notorious sinners . Also , that Christians would grow sleepy , sloathfull , and carelesse of good workes . In which respect incertitude of grace was profitable , yea meritorious . For perturbation , or trouble of minde , is that which at first afflicts men ; but to those that haue learned to beare it , it becomes at length meritorious . Besides , they cite places of holy Scripture ; as out of Saloman , That man knowes not whether hee be worthy of hatred or loue : out of the Booke of Wisedome , That a man must neuer be free from feare of sinne , that it is pardoned : out of the Apostle , That wee must worke out our saluation with feare and trembling ▪ and that St. Paul professeth of himselfe , that though his conscience did not accuse him , yet he was not therfore iustified . These reasons and testimonies , besides many others ( saith the History ) did chiefly Seripandus , Vega , and Soto alledge and amplifie out of the Fathers . On the other side ( saith the History ) Catarinus with Marinarus , did out of the same Fathers alledge places to the contrary , that it might appeare , that the Fathers , as they saw occasion , did attemper their Sermons to the present occasions ; sometimes to animate the doubtfull and deiected , sometimes to represse the presumptuous , still submitting themselues to the authority of the Word of God. They said ( to wit , Catarinus and Marinarus ) that as often as Christ is obserued in the Gospell to forgiue sins , so often he said , Be of good comfort , thy sinnes are forgiuen thee . And that it seemed absurd , that Christ would minister to any man occasion of presumption or pride , or to depriue all of that , which might be matter of profit or merit . Also , that the Scripture bound vs to giue thankes to God for our iustification , which vnlesse ●e before we haue receiued , with what face ( yea with what affection ) shall we giue thankes ? Sith it is folly to acknowledge a benefit , which thou knowest not , whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety , when he would haue the Corinchians sensible , that Christ is in them , vnlesse they be reprobates ; and when he saith , that therefore wee haue receiued the spirit of God , that by him wee might vnderstand , what is giuen vs of God. And againe more plainely , That the holy spirit doth beare witnesse to our spirit , that wee are the Sonnes of God. And that it is also a part of great impudency , to accuse those of presumption , that beleeue the holy Ghost speaking vnto them . Ambrose affirming , that the holy spirit doth neuer speake vnto vs , but withall it makes knowne vnto vs , that it is himselfe that speaketh . And Christ saith in Iohn , That the world cannot receiue the holy Spirit , because it neyther seeth nor knoweth him ; but his Disciples should know , that hee should be and abide in them . Whence ( saith the History ) Catarinus did very wittily conclude , that that man dreamed , who affirmed that grace was voluntarily receiued , and yet that a man knew not whether he hath it or no : as if to the receiuing of a thing by a voluntary motion of the minde , it were not necessiry , that he which receiues it of his owne accord , should know , that both the thing is giuen vnto him , and that hee truely receiueth it , and being receiued , possesseth it . The History further saith : the weight of these reasons forced those , which before accused this opinion of rashnesse , first to giue place , and then thus farre to yeeld , that although for the most part a man cannot haue assurance in this point , yet he may seeme at least to haue some coniecture . They also denied not certainty to Martyrs , nor to the newly Baptized , and to others being assured by speciall Reuelation : and that which at first they called coniecture , they were afterwards brought to call morall faith . Yea Vega himselfe , who in the beginning admitted onely of probability , yeelding to the waight of reasons , began to fauour certainty ; but lest he might seeme to approach too neare the opinion of the Lutherans , hee did professe onely so great certainty , as might exclude all doubting , and could not deceiue : but hee would not acknowledge it for the Christian faith , but onely humane and experimentall . And declaring his opinion by a similitude : As ( quoth he ) he that hath heate , is certaine that he hath it , and he were voyde of sense , if he should doubt of it : So he that hath grace in himselfe , doth feele it , nor can he doubt , but that hee feeleth it ; but in the sense and apprehension of his soule , not by diuine reuelation . But the other Patrons of certainty , being compelled of the aduersaries , to set downe their meaning in expresse and plaine termes , whether they beleeued , that man might haue certainty of grace , or whether they thought a man bound to beleeue it , and whether that faith were diuine or humane : at length they professed , seeing that faith was giuen by the testimony of the holy Ghost , that it could not be left to mans liberty , and seeing euery man is bound to beleeue diuine reuelations , that that faith was no otherwise to be called , than diuine . And when they seemed to bee pressed with the straits of the Dilemma , which was obiected ; to wit , that that faith was either equall to the Catholicke faith , or vnequall ▪ if it bee not equall , then it excluded not all doubtfulnesse ; if equall , then that a righteous man ought as firmely to beleeue hee is iustified , as the very Articles of his Creede ▪ Catarin us answered , that this faith was diuine , and as certaine excluding all doubtfulnesse , as the Catholicke faith it selfe ▪ but yet that it is not the very Catholicke faith . For that faith , which euerie man giueth to diuine reuelations made vnto him is also diuine , and excludeth all doubt : but when the Church receiueth these reuelations , then that faith becomes vniuersall and Catholicke ; yet in regard of certainty and freedome from doubting , euery mans priuate faith is no way inferiour vnto it , but that the Catholicke faith exceeded th●● onely in the vniuersality . Thus all the Propherb had first a priuate faith concerning all things reuealed vnto them of God , then after that , they were receiued of the Church , they had the Catholicke faith of the same things . This opinion ( faith the History ) at the first sight , seemed hard eue● to the 〈◊〉 of Catarinus ; to wit , all the Caro●●lites , whose Doctor Iohn Bacon did maintaine it ; as also to the Bishops of Senogali● , Wigornia , and Salpia , to whom at first that degree of faith seemed to bee precipitious and perilous ; but afterwards hauing diligently weighed & examined the force of the reasons , it was approued with an admirable content of the most approued of the Bishops : but Soto crying out , that it was too fa●o●rable to the Lutherans ; others againe affirming , that Luther was not to be condemned , if he had said , that this faith doth follow after iustification : but condemned , for saying it is the iustifying faith . And as for the reasons brought on the contrary part , they answer , that wee ought not to giue heede to the iudgements of the * Schoolemen , seeing they take the grounde of their opinion from Philosophicall reasons : s●th humane Philosophy may iudge amisse of diuine instinct . Againe , that Salomons authority makes not for this purpose . Hee that would draw these words [ No man knoweth whether hee bee worthy of loue or hatred ] to this purpose , then hee should conclude hence , that euery most wicked sinner continuing in his sins , should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this purpose ; and that there is a fallacy in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie sinne already remitted ( as it is in the vulgar translation ) but the expiation and propitiation for sinne ; and the words of the wise man doe admonish the sinner , not to heape vp sinne vpon too much confidence of obtaining pardon , and not of pardon already obtained . Nor must we ground an Article of faith vpon an error of a Translator . ( Such was the iudgement in those times concerning the vulgar edition , of those that had made it authenticall , which is easie to be obserued by the bookes set forth by those , which were present at the decree of the approbation . ) Also that the phrase of the Apostle ( worke out with feare and trembling ) is an Hebraisme , which doth not inforce a doubtfulnesse , but reuerence , or godly feare ; for as much as euen seruants doe exhibite feare and trembling to their Masters , with whom they are deare and gracious . Finally , that the place of Saint Paul made for them , if it bee taken for iustification . For that hee saith , he is guilty of no defect , and yet that he is not therefore iustified ; a man may easily inferre , that hee was iustified another way , which confirmeth certainty . But the true meaning of the words is , that St. Paul speaking of defect in his function of preaching the Gospell , doth affirme , that his conscience doth not accuse him of any omission ; nor is hee therefore so confident , as that hee dare say , that hee hath performed all the parts of his office , but commits the whole iudgement to God. And so the History concludes thus : Hee that hath not looked into the opposite writings of those , that were present at these disputations , and which the authors themselues were carefull to commit to print vpon this argument ; would scarce beleeue , how many things were discussed about this Article , and with what ardency , not onely of the Diuines , but also of all the Bishops , who were perswaded that their opinion was right , & that they had hit vpon the truth : So that the Cardinall of St. Crosse , saw that many had more neede of a bridle than of spurres ; and by frequent digressions from the purpose , and passages to other questions , he often would expresse his desire of putting an end to this controuersie . It was twice propounded in the Synod of the Prelates , to relinquish altogether this question , as being ambiguous , long , and tedious : yet affection bearing sway , they fell backe vpon it againe . Thus farre the History ; which though somewhat long , yet I hope the Reader will not thinke it more tedious in the reading of it , than I haue done in the inserting of it : which I haue the rather done , that it might the more appear , how , this point of certainty ( hauing on the one side euidence of truth to confirme it , and on the other , humane wit and affection to oppugne it ) did puzzle and perplexe the whole Synod , and fill them full of vncertainties . Wee see those reasons and authorities alledged by the aduerse faction , who were for vncertainty , very acutely and pregnantly answered by * Catarinus , and those with him . Also whereas they catched here and there at some passages of the Fathers , seeming to fauour their doctrine of vncertainty : it is well noted by the History , that the Fathers might sometimes by accommodating their exhortations to the people , as the occasion required , represse the insolency of such as were presumptuous , and vainly confident in the assurance of their saluation , howsoeuer they continued in sinne : whereas the Fathers in their maine discourses of faith , speake most clearely in the confirmation of the certainty of iustification , as we shall see hereafter . Come wee now to Vega's incounters with the certainty of faith : he takes great paines to beate the ayre , what with answering , what with vrging arguments for his Pontifician Goddesse Vncertainty , now an Article of Romes faith . Hee vndertakes , according to his rare dexterity , to answer all opposites , and to expound or moderate the meaning of such authorities , as are alledged out of the Scriptures or Fathers ; making them by some pretty quaint distinction , to speake iust as him listeth . The first place he bringeth for his vncertainty ▪ is out of Iob 9. 20. If I iustifie my selfe , mine owne mouth shall condemne mee ; if I say , I am perfect , it shall also proue me peruerse . Vega makes much adoe about this place , fending and prouing : but the very sight of the Text is sufficient to confute his folly , in applying it to his vncertainty of iustification , when as this place doth giue such a deadly wound to their iustification it selfe by their inherent righteousnesse , which holy Iob here vtterly disclaimeth . But doth Iob here vtter one syllable of the vncertainty of his faith , in God his Sauiour and Redeemer ? Nay , doth he not protest the contrary ? Though he slay mee , yet will I trust in him . And vers . 18. Behold , now I haue ordered my cause , I know that I shall be iustified . Who is he that will pleade with mee ? What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God ? So that I maruaile Vega would at all meddle with the example of Iob , who throughout his booke is such a cleare mirrour of a true beleeuer , whose faith is fortified with all confidence and assurance : sauing that hee can easily impute Iobs certainty to a speciall reuelation , and not to the property of faith . But let not Vega with his iugling , by casting a false myst , think so easily to eclipse the clear beames of truth . With the like successe he is tampering with Dauid and Salomon . He alledgeth that of Dauid , Who can vnderstand his errors ? Hereupon he inferreth , if a man doe not know his sins , how can he be sure of his iustification ? To this allegation , we neede vse no other answer , but Bernards exposition , which Vega himselfe both obiecteth , and takes vpon him to answer , that these words of Dauid are vnderstood onely of veniall sinnes , not of mortall . This Vega confessing to be verisimile ; very probable , and likely to be true : yet answereth , that seeing mortall sinnes are more truely and properly sinnes , and do more defile the soule , than veniall sinnes , why should these words bee restrained onely to veniall sinnes ? I will not now enter into a discussion of veniall and mortall sinnes , a distinction most grosly and impiously abused by the Pontificians : but this I say , that according to the iudgement of Pontificians of veniall sinnes , they must needes confesse , that these words of Dauid must bee meant onely of veniall sinnes : that is , such as the Pontificians call veniall . The very word in the vulgar Latine will beare no other sense , Delicta , which signifieth slippes , or errors , or certaine defects , and omissions , such as the Pontificians ranke amongst their veniall sinnes . But this place of Dauid makes nothing at all against certainty of faith . For what if a man , yea the holiest man , if Dauid doe not know his sinnes , his slippes , and errors ? yet while he complaines hereof , and confesseth them in generall vnto God , praying , O cleanse thou me from my secret faults : what hindreth , but that God cleansing him from all his faults , should seale vnto him the certainty of the remission of all his sins , apprehended by a liuely faith ? As Dauid saith in the 32. Psalme , Blessed is he whose transgression is forgiuen , and whose sinne is couered , &c. But how shall a man come to be certaine of this his blessednesse ? Dauid instanceth it in himselfe , vers . 5. I acknowledged my sinne vnto thee , and mine iniquity haue I not hid : I said , I will confesse my transgressions vnto the Lord , and thou forgauest the iniquity of my sinne . How did Dauid know that God had forgiuen his sinnes , seeing he saith peremptorily , Thou forgauest the iniquity of my sinne ? Did not Dauid know this by the certainty of faith ? Vega , I know , hath his answer at his fingers ends , and will say , that Dauid came to know this eyther by speciall diuine reuelation , or else by Nathans pronouncing Dauids absolution , saying , The Lord hath put away thy sinne . Yea , but Dauid tels vs in the next words , that this was not his case alone , but it was common to euery godly man in particular : For this ( saith Dauid ) shall euery one that is godly pray vnto thee , in a time when thou mayst be found . that is , Euery godly man should haue the like comfortable successe vpon his repentance , as Dauid had , and say with confidence , as Dauid did , Thou forgauest the transgression of my sinne . But Vega , suspecting the strength of the Father's authority , he addes thereto the Sonnes ; to wit , Salomons , Pro. 20. 9. Who can say , I haue made my heart cleane , I am pure from my sin ? Quis , Who ? That is , few or none , saith Vega ; sith interrogations in Scripture , and in the Fathers , are commonly taken for negations . And he produceth Hieromes exposition , vpon the second of Ioel , Who knoweth , if God will repent , and pardon ? Quodait , Quis ? &c. That he saith , Who ? it is to be thought eyther impossible , or very hard . For Salomons saying , Who can say , I haue made my heart cleane ? True : who can say it ? yea I challenge all the Pontificians in the world : which of them , for all his satisfactory merits , can assure himselfe , that he hath made his heart cleane ? Vega shall not neede to seeke out authorities to proue , that by Who , is meant none , or scarce any . For wee will easily grant to Vega , that neuer a Pontifician of them all , not one , can say , and that truely , and with assurance of his owne conscience , that hee hath made his heart cleane . But Vega ( as it seemeth ) distrusting the former euidences , as not clear and certaine enough to confirme his vncertainty ; he addes an impregnable argument , saying , Si hoc non sufficiat testimonium , &c. If this testimonie be not sufficient , certainely that which Salomon writes in his Ecclesiastes , should satisfie all men . What is that ? Eccles. 9. 1. Sunt iustiatque sapientes , & opera corum in manu Dei : & tamen nescit homo , vtrum amore an odio dignus sit ; sed omnia in futurum seruantur incerta , eò quod vniuersa eueniant iusto , & impio , &c. So runnes the vulgar Latine : that is , There are righteous and wise men , and their workes are in the hands of God : and yet man knoweth not , whether he be worthy of loue or hatred ; but all things for the time to come are kept vncertaine , seeing that all things come alike to the iust , and to the wicked , &c. First , concerning this place , which Vega brings to satisfie all men , any reasonable man would haue thought Vega himselfe had been satisfied with the pregnant answer of Catarinus , and others in the Councell , to this very place . Wel ; but let vs see further the vanitie of Vega's argument gathered from this place . First , we must know , that here ( as elsewhere in infinite places ) the vulgar Latine swarueth extremely and senslesly from the originall . The originall goes thus word for word , No man knoweth eyther loue or hatred , by all that is before them ; as our last English Translation ( the most exact of all other ) hath rendred it . So that the sense is cleare , That no man by these outward things , which are before vs , or in our sight , can know eyther the loue or hatred of God towards him : and the reason is added , All things come alike to all , and there is one euent to the righteous , and to the wicked , &c. But whereas the vulgar Latine saith , All things for the time to come are kept vncertaine : first , there is no such thing in the originall : and besides , to straine these words to Vega's sense , or the * Councell of Trents , to proue the vncertainty of mans saluation , is to wring blood from them , and to turne a mans inside outward , as if the certainty of saluation depended vpon the vncertainty of outward worldly things , as pouerty , and riches , health , and sicknesse , prosperity , and aduersity ; which come alike to all men , righteous and wicked , yea Heathen and Christians : yea , and if Vega's sense stood good , then it should follow ( as we alledged before out of the History ) that the most wicked men , liuing and continuing , and obstinately persisting in sinne , and impenitency , should not know whether they ▪ were worthy of Gods hatred or no ; whereas euen the most ignorant Heathen hath an accusing and condemning conscience within him , that tels him hee is worthy of the hatred , and not of the loue of God. So that Vega , for all his winding wit , and wrangling about this place , doth but laterem la●are , spend his labour in vaine , thinking to winne credit and authority to his vncertainty from this place of Salomon . As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes ▪ where he saith , That the wicked flye , when no man pursueth : but the righteous are bold as a Lyon : If the righteous ( and none are righteous , but those that be iustified ) be as bold as a Lyon , then certainely they are not appalled with feares and doubts , and the vncertainety of their estate : for that were with the wicked to flye , when none pursueth , beeing affraid at the very shadow of their guilty conscience . Vega runnes on in his Vncertainty ; he fights as one that beateth the ayre ( to vse that phrase of the Apostle : ) and in his eleuenth Chapter of the same Booke , hee heapeth vp sundry testimonies : first , out of Daniel 4. 27. Peccata tua el●emisynis redime , & iniquitates tuas misericordi●● pauperum ; for sitan ignascet delictis tuis : So runnes the vulgar Latine . But the Originall runnes thus : Breake off thy sins by righteousnesse , and thine iniquities by shewing mercy to the poore : * if it may bee a lengthening of thy tranquility . But we need not in this place quarrell the vulgar Latine : that is , Redeeme thy sinnes by almes , and thine iniquities by mercy to the poore : perhaps God will pardon thy sinnes . What makes all this for Vega's vncertainty of Faith ? For it is not required that the certainty of Faith should extend to the certaine discouery of anothers iustification : suffice it , that true Faith doth assure a mans selfe of his owne iustification . But Daniel there speaks not of any vncertainety of remission of sinnes in him that hath it ▪ but in a wicked man , that as yet hath it not . Again , by redeeming of a mans sins by Almes , is not meant a meritorious expiation of sinne by satisfaction to God , but this redeeming may bee vnderstood of making restitution to the wronged , which is a testimony of Repentance , as we see in the example of Zacheus . Or this redeeming might bee in regard of preuenting temporall iudgements . Ahab , vpon his hypocriticall humiliation , obtained a repriuall of Gods sentence against him , though not an absolute discharge . So propitious is God to the true humiliation of a faithfullman , when not euen the painted image of piety goes vnrewarded . The like place he produceth out of I●el 2. 14. Quis scit , si conuertatur , & ignoscat , &c. Who knoweth , whether he will returne and repent , and leaue a blessing behinde him ? The like also out of Ionah 3. 9. Who knoweth , if God will returne and repent , and turne away from his fierce anger , that we perish not ? Both these places are of one nature with that of Daniel ; being vnderstood of temporall punishments , and that threatned to others , nothing concerning the certainty of Faith in the remission of a mans owne sinnes . Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon , Repent of this thy wickednesse , and pray God , if perhaps the thought of thine heart may be forgiuen thee . Peter speakes not of the vncertainety of his owne Faith in the remission of his own sins ▪ but of that wicked Symon . Peter knew that Repentance and Prayer to God was a speciall meanes to procure pardon of sinnes ; and therefore exhorts Symon to repent and pray : yet withall Peter knew , that not euery repentance obtaineth pardon at Gods hands , no more than that of Iudas , or that of Esan , who for all his teares was reiected . But let vs heare Vega's iudgement vpon this place : Cur Prophetae esti , & Petrus , qui constantissimè praedicabant Deum misericordem esse , & valdè praestabilem super hominum malitijs , istis hae●itationis notis vtebantur , nisi vt docerent , non leuiter oportere credere nos esse iustificatos , neque statim ad qualemcunque poenitentiam debere nobis-m●tipsis promit lere remissionem peccatorum ? that is ▪ Why did those Prophets , and Peter ( who most constantly preached that God is mercifull , and very ready to forgiue the sinnes of men ) vse these notes of hesitation or doubting , but to teach vs that we should not lightly beleeue that wee are iustified , nor presently vpon any kinde of Repentance , that we ought to promise to our selues pardon of our sinnes ? Thus farre Vega's inference is pretty tolerable , referring his vncertainty of the pardon of sinnes , to any sleight or ouerly Repentance . Herein hee jumps with that , which wee said euen now , of Iudas and Esan's repentance . And besides , faith of iustification is not a light beleefe . But shall we heare Vega expresse his minde cleerely and ingenuously , without any ambiguity ? He addeth : Mihi quidem ( vt ingen●è di●am , quod sentio ) sic olim loc●ti Prophetae isti , videntur , vt iam tum deterrerent iustos ab ista certitudine remissionis suorum peccatorum ( quam quidam his temporibus iustificatis omnibus perswadere moliti sunt ) & ea forma loquentes , arma nobis subministrasse videntur , quibus omnes hos , vt sic dicam , certitudinarios re●inceremus : that is , It seemeth to me ( that I may ingenuously speake , what I thinke ) those Prophets did heretofore speake thus , that they might then skare righteous men from that certainety of the remission of their sins ( which certainty , certaine in these times haue laboured to perswade all those that are iustified of ) and speaking in that forme , they seeme to conuey weapons into our hands , whereby wee should vanquish all these certitudinaries ( as I may so say ) or patronizers of the certainty of faith . Now well-fare Vega yet , for his candid ingenuity , that he vtters his minde plainely as he thinkes . How is it possible else , that euer we should haue discouered the corruption of his heart in this point : as first , to make no difference betweene the righteous and the wicked ; and to draw an argument from the example of wicked men , as Nabuchadnezzar , Symon Magus , and such like , that because their repentance was doubtfull , and so consequently the pardon of their sinnes ; that therefore the righteous and godly men should be deterred and affraid of the certainety of the remission of their sinnes vpon their true faith and repentance ? And whereas he thereupon triumphs , that these kindes of formes of speech vsed by the Prophets , and the Apostles , are weapons put into the hands of Pontificians , wherewith to beate downe the maintainers of certainety : what are these weapons , but such Withes and flaxen Coards , wherewith Dalilah thought to binde Sampson , and so to betray him into the hands of the vncircumcised ? But as Sampson , hauing his seuen Nazaraicall lockes still vpon his head , brake them all as rotten tow : so the truth of Faith cannot bee bound , hauing the seuen spirits of God , whereby it retaines vnuincible strength . But the best is , Vega dare not peremptorily conclude it , but only saith , out of his ingenuity , that the Prophets seemed to him to speak so , and that they seemed to conuey such weapons into the Pontificians hands . Wee will therefore let these passe as seeming arguments , well beseeming Pontificians to vse as their best weapons . To these he addes a place out of Ecclesiasticus , as the maner of Pontificians is , to equall Apocryphall Bookes with Canonicall Scriptures , accounting them equally Canonicall , as they do also with as good reason their Apostolick Traditions . But wee will not here take vp the quarrell with them in this point . Nor neede we to bee affraid of the place which Vega alledgeth : which is , De propitiato peccato , noli esse sine metu : Of sinne pardoned , bee thou not without feare . This place also was answered in the Councell by Catarinus , as wee haue recited before , out of the History . For it is not spoken of sin already pardoned , but de propitiatu peccatorum , of the future pardoning of sinnes , as the vulgar Latine ( set forth by the Doctors of Louan ) hath noted in the Margin , and Vega himselfe addeth the same , in the variety of reading . And the sequell of that place is cleare and euident , that a sinner must not bee bould to commit sinne , vpon presumption of pardon . And therefore it is expressed in the future tense , euen in the vulgar : Et ne dicas , miseratio Dei magna est , multitudinis peccatorum meorum miserebitur : And say not thou , the mercy of God is great , hee will pardon the multitude of my sinnes . So little makes this place for Pontifician vncertainty , as it also no whit crosseth the certainty of faith ; whose property is not to presume that God will be mercifull , though I sinne , but to beleeue that God is mercifull to mee vpon my present repentance . And for that of the Apostle [ I know nothing by my selfe , yet am I not thereby iustified ] vrged by Vega for his vncertainty , in his 12. Chapter , I referre the Reader to the answer made before in the History of the Councell , which is sound and good ; and needes not any thing to be added vnto it , although Vega spend a whole large Chapter about it , but all to no purpose in the world , but to exercise his vnlimited liberty to say what he list . But hauing thus raked the Scriptures together , to make a heape of testimonies for the confirmation of his vncertainty ; he proceeds in his 13. Chapter , to the authorities of the ancient Fathers . To which in briefe , to auoide tediousnesse , we may answer in generall , as the History hath well noted , that the Fathers sometimes did attemper their speech to the depressing of the proud and presumptuous , as if eyther men had no sinne at all in them , or that sinning , they had Gods mercy at command . And we are to note also , that where the Fathers speake of the vncertainty of mans iustification , or rather of the certainty of their vnrighteousnes ; it is most euident and cleare , that then they speake of mans righteousness of sanctification , wherein they are neuer perfect in this life . But I cannot here omit to set down one speciall place , wherein Vega much triumpheth , taken out of St. Augustine . Vega's words are these : Inter omnia , quae legerim in Augustino , apertissimè proposito nostro fauent , quae , &c. Among all , which I haue read in Augustine , those words doe most clearely fauour our purpose , which hee writeth vpon the exposition of those words , Incerta & occulta sapientiae tuae manifestasti mihi : that is , Thou hast reuealed vnto mee the vncertaine and hidden things of thy wisedome . Whereupon Augustine saith ; Quae incerta ? Quae occulta ? Quia Deus ignoscit talibus peccatoribus con●itentibus , & punientibus sua peccata : What vncertainty ? What hidden things ? Because God doth pardon such : to wit , sinners confessing , and punishing * ( or repenting of ) their sinnes . And Augustine addes , as Vega also alledgeth ; Nihil tam occultum , nihil tam incertum : Nothing so secret ▪ nothing so vncertaine . And Vega here leaping ouer Augustines amplification and exposition of his meaning , he onely addes Augustines conclusion : Hoc incertum , patefecerit Deus seruo suo Dauid , &c. This vncertaine thing , God reuealed to his seruant Dauid . For when standing and accusing himselfe , hee said , Pecca●i , I haue sinned : forthwith hee heard of the Prophet ; that is , of the Spirit of God , which was in the Prophet , The Lord hath put away thy sinne . Well , now let vs a little insist vpon these words of Augustine , which Vega ingeniously confesseth , doe most clearely fauour their cause of Pontifician vncertainty , of all other that hee hath read in all Augustines workes ▪ First , whereas Augustine taking the vulgar Latine for the onely Text which hee followeth , vseth the word incerta . I answer , there is no such word in the Originall for incertum . The words in the Originall are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , word for word , And in the secret , or in the hidden part ( as our last translation well renders it ) thou shalt make me to know wisedome . Not a word of vncertainty . Therefore Vega takes a very vncertaine ground , yea rather a meere Bohu or emptinesse , whereon to build his vncertainty . Besides , ●●th Augustine going vpon an vnwarrantable ground , taking that for Text which Gods Word knoweth not ; are we therefore bound presently to take his exposition for Gospell ? And whereas hee applies those vncertaine and hidden things to the remission of sinnes : wee know Augustine oftentimes abounds with rare conceits ; but else , how this application or exposition should result from the Text , vnlesse raised vp by the strength of conceit , the Text it selfe giues vs no euidence to see . But that wee may not seeme too strait-laced , in limiting the ouer-lauish liberty of the vulgar Latine : if wee take downe both the Text , and Augustines Glosse at one bit together , it will not choake vs , nor cause vs to surfeit ; especially , if we take all the ingredients of it . For it is with Scriptures and Fathers , as with Physicke : if the Dosis haue eyther moe or fewer ingredients , than the wise Physitian prescribeth , it may alter the whole nature of the Physicke , and in stead of health , procure more hurt to the body . And here I must tell you , that Vega deales with St. Augustine , as eyther a negligent , or rather malicious Apothecary , who for some sinister respects , leaues out some speciall ingredient out of the composition . Or else ( to goe no further than the Scripture ) hee treades in the very steppes of the Tempter , who craftily left out the most materiall word in all the Text ( which was , In all thy wayes ) without which , we haue no warrant of Gods protection , and so Sathan by his false fingering , would haue made the promise of God of none effect . So playeth Vega. For as we noted euen now , Vega in relating Augustines exposition , leaues out the most materiall thing , which Augustine noteth in his explaning and applying those Incerta , or vncertaine things to remission of sinnes . And that is the instance he giueth of the Niniuites . That we may recollect all to one intire head , which Vega hath so torne asunder , wee will set downe Augustines words whole together : Incerta & occulia sapientiae tuae manifestasti mihi : they be the words of his vulgar Text. Whereupon he inferreth , Quae occulta ? Quae incerta ? Quia Deus ignoscit & talibus ( id est , poenitentibus . ) Nihil tam occultum , nihil tam incertum . Ad hoc incertum , Niniuitae poenitentiam egerunt : dixerunt enim , &c. What hidden ? what vncertaine things ? Because God pardoneth euen such : that is , penitent persons . Nothing so hidden , nothing so vncertaine . Vpon this certainty the Niniuites repented : for they said , though after the Prophet had threatned , though after that voice , * Three dayes and Niniuie shall be destroyed : they said among themselues , that the mercy of God was to be intreated . They said thus , reasoning with themselues , Who knoweth , if God will returne , and shew mercy ? It was vncertaine , when they said , Quis nouit ? Who knoweth ? But hauing once repented , they reaped certaine mercy , &c. So Augustine . Do we not see here a manifest difference between Augustines owne application of vncertainty , & Vega's strained application ? Vega would apply this vncertainty of the remission of sins to the time past , vnderstanding it of sins already pardoned , as if a man were altogether vncertaine that his sins are pardoned , when they are already pardoned . But Augustine tels vs plainly , that he vnderstands this vncertainty of remission of sins in the future tense , that is , concerning the vncertainty of sins to be pardoned , for which God denounceth expresse iudgments , as in the example of the Niniuites . God hath threatned peremptorily , that within forty dayes Niniuie should be destroyed . What should the Niniuites now doe in this case ? They beleeue God , that hee was true in his word : Yet they resolue to repent speedily . But to what purpose , when now the sentence was already pronounced of him that cannot lye ? Yes ( as knowing that such like threatnings are conditionall ) they would at least put it to an aduenture , Who knoweth , if God will returne , and pardon ? It may be God will shew mercy . No maruell if the Niniuites were doubtfull of the pardon of those sins , which they knew they had committed , but had not yet repented of . But whence proceeded this their vncertainty ? From their faith ? No ; but Augustine tels vs the reason : Quia peccata magna erant Niniuitarum , dixerunt , Quis nouit ? Because the Niniuites sins were great , they said , Who knoweth ? So that their vncertainty proceeded not from the defect of faith , but from the excesse of their sins . But as they were vncertaine before they repented ; after they had repented , they found certam misericordiam , certaine mercy , saith Augustine : witnesse the preseruation of themselues , and their Citie . As therefore the Niniuites were vncertaine ( in regard of the grieuousnesse of their sinnes , and the greatnesse of Gods iudgement already peremptorily threatned ) whether they should finde ▪ God fauourable or no , in reuersing his sentence , and preseruing their Citie ; but afterwards vpon their repentance found the certainty of Gods mercy , in sparing them , whereof the sparing of their City was a certaine and infallible argument : So sinnefull men , burthened with the guilt and horrour of sinnes , and borne downe with the terrour of Gods wrath threatned in his Word , may well bee doubtfull and vncertaine how God may deale with them , although they resolue with themselues to repent , and humble themselues ; but after vpon their true repentance , God being mercifull in pardoning their sins , they finde now certam misericordiam , certaine mercy : the certainty whereof is the very effect of Gods mercy , applied & sealed to the conscience by a liuely faith , no less assured of the pardon of sin , than the Niniuites were of the preseruation of their Citie . Thus Vega's triumph is like his Country-treaties , very plausible and currant , & will gaine much , if but beleeued , & the cunning conueyances be not discouered . And by this successe of Vega in this one authority , which he sets down as a master-peece , wee may easily sum vp the account of all his other allegations out of the Fathers for this purpose , what will they amount to . To the Fathers , he addes the authority of Schoole-men for vncertainty of grace , in his 14. Chapter , and so forwards to the 19. Chapter . But let him take his Schoole-men , we doe not enuie the Councell of Trent their authority , as out of whose Channels is gathered the Sinke of Romane-Catholick faith . So that while Vega alledgeth his Schoole-men , hee is as the Fish in the sea , or a Cocke vpon his owne dunghill . Herein I will doe , as Christ directeth , concerning the Pharisees , let them alone , they are all blinde leaders of the blinde . And for Philosophers , as Aristotle , &c. Vega will haue them all of his side , and takes it in great snuffe , that any aduersaries of Pontifician vncertainty , should alledge any Philosopher to be for them . As hee saith in his 44. Chapter , in answer to those that produce euen Philosophicall reasons to oppugne vncertainty : Laterem lauant , cum nobis putant aduersari Aristotelem : as much to say , as in the Prouerbe , They but wash the Blackamore , when they thinke to haue Aristotle to be our aduersary . Well , let them take Aristotle , the Schoole-Doctors , Chapt. 14. Scotus , Chapt. 15. famous Schooles , Chapt. 16. Diuines , Chap. 17. yea the infallible definition of the See Apostolique , Chap. 18. when they haue done all , what will they gaine but incertainty ? imbracing ( as Ixion ) an empty cloud of feare and perplexity , in stead of Iuno , the true substance of folid comfort . They may be certain of keeping their weak fort of vncertainty vnsurprised , the maintaining whereof brings vnto themselues in the end certaine ruine , and sudden destruction . Let Popish faith bee alwayes vncertaine , doubtfull , fearefull , perplexed , wauering with euery winde of errour , of terror ; let it be such ( sith it will not , sith it cannot bee any other , than of * those that beleeue and tremble ) as can neuer be perswaded of the remission of sinnes , of Gods fauour and mercy in Christ. Seeing they will needs bee vncertaine , let them be vncertaine ; as the Apostle saith , Hee that is ignorant , let him be ignorant . In the meane time , as we yeeld to the Pontificians the vncertainty of their faith : so let them suffer vs to maintaine the certainty of true and sauing Catholick faith , which is such , as the gates of Hell shall neuer preuaile against . True it is , that Vega hath spent at the least 20. Chapters , from the 19. to the 39. wherein he moyles in sweate and dust , labouring to answer all obiections that his aduersaries bring for the confirmation of certainty of saluation : wherein hee dealeth like a cunning theefe , who knowing which way the Bloud-Hound will pursue him , strawes saw-dust , or some such like thing , to sully the tract , and dead the sent , and at least to retarde and fore-slowe the pace of the pursuer , while himselfe in the meane time may escape the more easily . Or like the female Foxe , which being pursued at the heeles , with her traine dasheth her vrine into the dogs eyes , that vneath they are able to pursue any further . Such is Vega's holy water , which he sprinckleth in our way , thinking thereby to inueagle euen the most sagacious . Or else he would put vs to our shifts , as the Philistims did the Israelites , who hauing taken all their armour and weapons from them , would not suffer them the vse of any iron toole , but such as they must frame in their Forge , and sharpen with their tooles . But blessed be God , we are long ago freed from the spirituall bondage of these spirituall Philistims ; we can tell better how to weald our owne weapons , and handle them better in our owne hands , than according to the direction and limitation of these vsurpers ; and taking our owne weapons into our own hands , wee shall the better defend the truth against all those oppositions which Vega , with all his Pontifician power , makes against it . And when we haue spoken , then ( as Iob said ) Mock on . But , fearing lest I haue tyred the Reader by leading him through the many windings of Pontifician Vncertainties , which like an ignis fatuus , may easily diuert the Traueller from his plaine path , by leading him through inuious and wilde Wasts : let vs here pawse and breathe a little , and so pursue our purpose in an entire discourse by it selfe ; wherin also we must looke for sundry skirmishes and assaults , which the aduersary will not let to make vpon our very Tronches . CHAP. XV. Of the Certaintie of true sauing iustifying Catholicke Faith. LEauing the Vncertainty of Saluation to the Pontificians , as their vncertainty of Faith , in regard of their incertainty in their grace , incertainty in their baptisme , incertainty in their Sacraments , incertainty in their absolution , incertainty in their Masse , incertainty in their Priests disposition , incertainty in their penance and conuersion , incertainty in their contrition , incertainty in their satisfaction and merits , incertainty in their Monastical life , incertainty in their Saints , incertainty in their charity , incertainty in their righteousnesse . incertainty in their holy Ghost inhabiting in them , incertainty in their inucation , incertainty in their laying downe their life for Christ , their incertainety in purgatory ; while they acknowledge none other certainty , but a morall , coniecturall certainety , which at the best is doubtfull and deceitfull : all which , not only Soto and Vega , but also Bellarmine in his Bookes of iustification ( iustifying all that eyther the Councell of Trent , or her Commentators , Vega and Soto , or Andradius , and others their fellowes , haue writ concerning this point ; yea , and much more , but that I would not goe out of my Text , and prefixed bounds , of the Councels proper Commentaries ) haue amply set down . Come we now to encounter this Romane Catholique vncertainty , with the Catholique doctrine of the certainty of Faith. But before we can come to lay a firme foundation of this certainty of Faith , which Pontificians call nothing else , but a vaine hereticall presumption : wee must digge vp , and remoue one maine heape of Rubbish and Sand , which the Pontificians haue put to choke vp the hauen of true rest , and to vndermine all certainty of Faith , and whereon they haue cobbled vp their tottering Tower of vncertainty : for the maine ground of their vncertainty is the * authority of the Church , on which must depend the verity and certainty of the Scriptures themselues . Which being so , what maruaile is it , if they vtterly renounce all Certainety of Faith , and of Saluation ? For , what certainty of Faith can there bee , if the holy Scriptures , the obiect and ground of Faith , be not certaine ? And , what certainty can there bee in the Scriptures , if they must depend vpon the authority of the Church , for their certainetie ? And , what certainty can there be in the Church , if this Church be no other than the Church of Rome ? And , what certainety can there bee in the Church of Rome , when it wholly depends vpon a the only breast of a sinfull man , vpon whose infallibilitie notwithstanding the whole Pontifician Church cannot finde , no not the least footing for any Certainty of Saluation to stand vpon ? But to remoue this heape of Rubbish : although for multiplicity of Controuersie it be growne to a mighty Mountain , which may seeme to exceede the strength and labour of Hercules himselfe to remoue ; yet I trust with one small graine of Faith , to ouerturne this Mountaine into the Sea. For first : whether was the Word of God , or the Church more ancient ? Was not Gods Word ? For , by the voyce thereof was the Church first called . Where was the Church when the Gospell began first to be reuealed ? Gen. 3. 15. As yet the whole world in Adam and Eue lay buried in Apostacy ; and now totus mundus in maligno positus , the whole world lay in wickednesse , till this Word of the Gospell of the promised and blessed seede of the woman made a separation , and did constitute a Church . So that the first ground and foundation of the Church , is the Word of God ; as it was also of the first frame of the Creation . Hereupon the Apostle saith , That the Church is built vpon the foundation of the Apostles and Prophets , Iesus Christ being the chiefe corner stone , in whom all the building fitly framed together , groweth vnto an holy Temple in the Lord. The foundation of the Apostles and Prophets , is the Old and New Testament , whereof Christ Iesus is the chiefe corner stone . Away with the blasphemy of the Councell of Lateran , that calleth the Pope , Leo the tenth , the corner stone , and the Lyon of the Tribe of Iuda , and many such blasphemous titles , which are proper and peculiar only to the person of Christ. But that eyther the Church , or the Pope of Rome , had any such authority and power ouer the Scriptures , it was neuer known in those purer times of the Church , when the sweet and salutiferous streames of the waters of life were not as yet poysoned and imbittered with that Luciferian wormewood starre , that fell from heauen . It was in those primitiue and virgine times the Catholicke Doctrine of the Church , That the Church was to be ruled by the Scriptures , and not the Scriptures by the Church , much lesse by any one man. St Augustine saith , De Catholica Ecclesia id credant homines , quod Diuinae Scripturae dicunt , non quod linguae humanae maledicunt : Let men beleeue that concerning the Catholicke Church , which the Diuine Scriptures doe say , and not which mens tongues doe mis-say . By which place we see , that the Catholicke Church is to bee estimated according to that which the Scriptures testifie of it . Therefore not contrary . And in his Booke of the vnity of the Church , Ecclesiam suam demonstrent , &c. Let the Donatists shew mee their Church , not in the tales and rumours of the Affricans , not in the Synods of their Bishops , not in the learning of their disputants , not in their deceitfull signes and prodigies ; for wee are fore-warned and fore-armed against such things by the word of the Lord : but in the prescript of the Law , in the predictions of the Prophets , in the songs of the Psalmes , in the Shepheards owne voyce ▪ in the preachings and labours of the Euangelists , to wit , in all the Canonicall authorities of the holy Bookes . Nor so ( saith hee ) as that they collect and quote such places , as are obscurely , or ambiguously , or figuratiuely spoken , which euery man interprets at his pleasure according to his owne sense . For such places cannot be truly vnderstood and expounded , vnlesse first those which are most plainely deliuered , bee by a firme Faith entertained . Note here the Catholicke doctrine of those times , teaching , that the authority and sense of the Scriptures depended not vpon the Church , but the authority of the Church vpon the Scriptures , and the Scriptures were to bee interpreted by themselues , to wit , the more obscure places by the more plaine ; as he speaketh often elsewhere in his Bookes De doctrina Christiana . I will adde one place in steed of many : Quit autem nesciat , &c. Who can bee ignorant ( saith hee ) that the holy Canonicall Scripture , as well of the Old , as of the New Testament , is contained within its owne fixed limits , and that it is so preferred before all the latter writings of * Bishops , as that it may not bee disputed or doubted off , whether it bee true or salse , whatsoeuer is found written in it : and for the writings of Bishops which eyther haue beene , or are written after the establishment of the Canon of Scriptures , they haue beene subiect to the wiser iudgements , and grauer authorities of some more skilfull and learned Bishops , and might bee censured by Councels , if ought therein swarued from the truth : and those very Councels themselues , which are prouinciall ▪ doe without scruple submit to the authority of plenary Councels , assembled from the vniuersall Christian world ; & of those plenary & generall Councels , often times the former are corrected by the * latter , when by some better experiment of things , that which was shut , is opened , and that which was hid , is made known ▪ without any swelling of sacrilegions pride without any strouting of arrogancy , without any contention of bleake enuie , with holy humility , with Catholicke peace , with Christian charity . So that Bishops are corrigible by prouinciall Councels ; these by generall Councels , and these also by some latter Councels , as being all subiect to imperfection . But the holy Scriptures come vnder the f●rula of no Bishop or Councell to bee censured . Nay , as Augustine saith : Titubabit fides , si diuinarum Scriptunar ●●●●cillat authoritas : Faith will stagger and stumble , if the authority of the diuine Scriptures doe wauer . And hee taxeth the Manicheans of this impiety and sacriledge , that they went about quite to take away the authority of the Scriptures , approuing any thing , not because they found it written in that supreame authority , but because their fancy tooke a liking to it ; therefore they approued the Scriptures . And so their priuate s●●s● must giue authority to the Scriptures , which they frame to their owne fancy , and not the Scriptures giue authority to their Doctrines . What difference then is there betweene the Pontificians , and the Manicheans in this maine point ? But the Pontificians of old , obiect vnto vs one speciall authority out of St. Augustine to ouerthrow all that hee hath said for the supreame authority of the Scriptures aboue the Church . His words are ( which they obiect , and wherein they greatly triumph , to proue the authority of the Church aboue the Scriptures ) Ego Euangelio non crederem , ●isi●e Catholicae Ecclesiae c●●m●●eret authoritas : that is , I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Now if we obserue the occasion of this saying of Augustine , it will easily appeare that hee had no such meaning , as to preferre the authority of the Catholicke Church , before the authority of the holy Scriptures ; for then hee should with one breath contradict the whole tenure of all his writings , wherein hee still aduanceth the authority of the Scriptures aboue all , as irrefragable , supreame , and subiect to no authority . Now the occasion of this speech of Augustine , was this : Manicheus , a grand Heretique , writes an Epistle to Augustine , wherein he stiles himselfe , Manichaeus Apostolus Iesu Christi prouidentia Dei Patris : that is , Manicheus the Apostle of Iesus Christ , by the prouidence of God the Father . Whereupon Augustine saith ; Haec sunt salubria verba , de perenni ac vi●● fonte : These are wholesome words , from the eternall & liuing fountain . But with your good patience ( saith Augustine ) if it please you obserue what I require . Non credo , istum esse Apostolum Christi ; quaeso ne succenseatis , & maledicere incipiatis , &c. I doe not beleeue , that this is an Apostle of Christ ; I pray you bee not angry ; and fall a reuiling : for you know that I am resolued , to beleeue nothing rashly that you say . I aske therefore who this Manicheus is ? you will answer me , an Apostle of Christ. I doe not beleeue it . Now thou hast nothing , what to say , or doe ; for thou didst promise me the knowledge of the truth , and now thou constrainest mee to beleeue that which I know not . But haply thou wilt reade the Gospell vnto me , and out of that thou wilt assay to proue the person of Manicheus . Now if thou shouldst finde any man , who as yet doth not beleeue the Gospell , what wouldst thou doe if he said vnto thee , I doe not beleeue it ? Ego vero Euangelio non crederem , nisi , &c. For I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . Quibus ergo ▪ &c. whom then I haue obeyed , when they said , Beleeue the Gospell ; why should I not beleeue them , saying vnto me , Doe not beleeue Manicheus . Elige quid velis : Choose which thou wilt . If thou wilt say , Beleeue the Catholickes : they admonish mee to giue no credit to you . Wherefore , giuing credit to them , I cannot but not beleeue thee . if thou shalt say , Doe not beleeue the Catholickes , thou goest not the right way to compell me by the Gospell to the faith of Manicheus , seeing I beleeued the Gospell it selfe , being preached vnto mee by the Catholickes . And so forth to this purpose Augustine pursueth his discourse . So we see the question is about the truth of Manicheus his title , calling himselfe an Apostle of Iesus Christ , &c. This hee obtrudes and thrusts vpon Augustine , to giue credit to it . Augustine ( and that worthily ) makes question of it . Hee would haue him proue it by the Gospell . Well . But Manicheus foylteth in some counterfeit Gospell , wherein he stiles himselfe an Apostle of Iesus Christ ; a Gospell , that was neuer acknowledged for Canonicall Scripture . But Manicheus will haue it receiued for Gospell . How shall it be tryed ? Is it therefore Gospel , because Manicheus saith it ? Or doth the Gospell depend vpon the testimony of one man ? No , saith Augustine : Pagan-Infidels are brought to receiue and beleeue the Gospell , by the preaching of the Catholicke Church , which hath from time to time kept the Canon of Scriptures intire , without the mixture of counterfeit Gospels . By this authority of the Catholicke Church , to wit , by the preaching of the Gospell by the Church , Augustine himselfe , when hee was a Manichee , was wonne to the faith of the Gospell . Hence it is , that instancing himselfe for one , that as yet beleeued not the Gospell , hee saith , Ego non crederem Euangelio , &c. I should not ( that is , I , if I were as once I was , an vnbeleeuing Manichee ) I should not beleeue the Gospell , vnlesse the authority of the Catholicke Church did moue me . So that hee makes the comparison betweene the authority of the Catholicke Church , and the authority of one man , Manicheus . The question is , Whether Augustine , if he were a neutrall beleeuer , as yet neyther beleeuing that Gospell which Manicheus bringeth , neuer heard of before , nor that which the Catholicke Church preacheth , and hath euer taught , should rather bee induced by the peremptory authority of one sole man , to beleeue a new Gospell , than by the authenticke authority of the Catholick Church of Christ , to beleeue the euerlasting Gospell of Iesus Christ , comprehended in both the Testaments , and perpetually receiued , preserued , professed , preached , and beleeued of the Catholicke Church from all ages . In this case Augustine inclines & cleaues to the authority of the Catholick Church . And what true Catholicke doth not reuerence the authority of the Church of God ; bringing him to Christ by the preaching of the Gospell , as the Samaritan woman brought her neighbour Citizens to Christ ? But being brought vnto Christ , after they had heard him themselues , they said to the woman , Now we beleeue , not because of thy saying ; for wee haue heard him our selues , and know that this is indeede the Christ , the Sauiour of the world . So euery beleeuer may say , I was first induced , and as it were led by the hand and voice of the Church , to beleeue the Gospell of Christ : but after that I haue heard , receiued , and beleeued Christ himselfe speaking in the Scriptures , I now beleeue not for the Church , or any mans saying , but for the authority of Christ , and the Scriptures themselues . As Augustine ingeniously saith to Paulina , Nolo ▪ authoritatem meam sequaris , vt , &c. I would not haue you follow my authority , that you should therefore thinke it necessary to beleeue any thing , because it is spoken by mee : but beleeue eyther the Canonicall Scriptures , or the truth that doth inwardly teach , and giue testimony thereof . For if a truth bee once confirmed by the euident authority of holy Scriptures ; to wit , those , which in the Church are called Canonicall , it is without all doubting to be beleeued . And in his third booke against Maximinus , an Arrian Bishop , disputing about the word Homousion , Augustine saith ; Nec ego Nicenum , nec tu debes Ariminense , &c. Neyther ought I to vrge the authority of the Nicene Councell , nor you that of Ariminum : for neyther am I bound to the authority of this , nor you of that : but both of vs are bound to the authorities of the Scriptures , common witnesses to vs both , and vnpartiall to eyther : So let thing with thing , cause with cause , reason with reason , contend . Such was the Catholicke Doctrine of those times , wherein Augustine liued , that the authority of the Canonicall Scriptures , was aboue all other authority , eyther of Bishops , or prouinciall Synods , or generall Councels . In those times the man of sinne had not thus exalted himselfe aboue all that is called God , or that is worshipped , as to vsurpe authority ouer the sacred Scriptures , whose authority is venerable : as Augustine saith , Omnia qu● profer●●tur à sanctis Scripturis , plena veneratione suscipere debemus : All things whatsoeuer are deliuered out of the holy Scriptures , wee ought to entertaine with all reuerence . As Tertullian saith : Adoro Scripturae plenitudinem : I adore the fulnesse of the Scriptures . But what need we further testimonies to vindicate thisi Catholick truth , that the authority of holy Scriptures was euer aboue the Church ? yet we will only adde a testimony or two , that in the mouth of two or three witnesses euery word may be established . In St. Chrysostomes workes , the vncertaine author ( but allowed of all , euen of the Pontificians themselues ) vpon the 24. Chapter of St. Matthew , vpon these words , Then , when yee shall see the abomination of desolation stand in the holy place , let them which are in Iudea , flee to the mountaines : saith thus ; that is , When ye shall see wicked heresie , which is the Army of Antichrist , standing in the holy places of the Church , then they which are in Iudea , let them flye to the Mountaines : that is , they which are in Christianity , let them betake themselues to the Scriptures . For as a true Iew is a Christian , as the Apostle saith ; Hee is not a Iew that is one outward , but hee that is one inward : So the true Iudea is Christianity , whose name doth signifie Confession . And the Mountaines are the Scriptures of the Apostles and Prophets : as it is said of the Church ; her foundation is vpon the holy Mountaines . And why at this time doth hee command all Christians to betake themselues to the Scriptures ? Because at this time , since Heresie hath inuaded the Churches , there can be no triall of true Christianity , nor other refuge for Christians , which desire to know the truth of faith , but the holy Scriptures . For formerly it was knowne many wayes , which was the Church of Christ , and which was Gentilisme : but now those which would know which is the true Church of Christ , cannot know it by any other meanes , but by the Scriptures . Why ? Because all those things , which are proper to Christ in the truth , the same also heresies haue in a figure or similitude : they haue likewise Churches , they haue likewise the Diuine Scriptures themselues , likewise Bishops , and other Orders of Clerkes , likewise Baptisme , likewise the Eucharist , and all other things , and in a word Christ himselfe . Therefore if any would know which is the true Church of Christ , how can he , in the confusion of so great a similitude , discerne it , but only by the Scriptures ? And many other things to this purpose doth the same author there set downe , sending vs to the Scriptures , as the only touch-stone , to try the true Church from the false , counterfeit , & Antichristian Church . If therefore the true Church of Christ be known onely by the Scriptures ; then surely the Scriptures depend not vpon the authority of the Church . But that must needes bee the Antichristian Church , that challengeth and vsurpeth an absolute power ouer the Scriptures , which for their authority and sense must be beholden to the Church ; to wit , the Church of Rome , to wit , the Pope . And the same Authour in the 44. Homily , vpon the 23. of Matthew , saith ; Hereticall Priests doe shut the gates of truth , to wit , the holy Scriptures : for they know , that if the truth should once bee made manifest , then their Church is to be forsaken , and themselues must come downe from their sacerdotall dignity to a popular basenesse ▪ and neither themselues doe enter into the truth of the Scriptures , because of their auarice ; nor suffer others to enter , by reason of ignorance . But in a point so cleare , and not once called into question among the Fathers of former ages , but onely by a sort of Heretiques , as the Arrians , and Manichees , and the like ; still the authority of the Scriptures was preferred aboue all , till of late dayes , the Church of Rome hauing called from the dead the old hereticall vsurpation , hath cryed downe this authoritie of the Scriptures . We shall not need to produce more authorities out of the Fathers to vindicate the Scriptures authority aboue the Church , or any man whatsoeuer . Let vs conclude the controuersie onely with one question . The Church of Rome challengeth authoritie ouer the Scriptures : I would faine know who gaue her this authoritie ? For whatsoeuer authority the Church of Rome hath , if shee haue it not from the Scriptures , of what worth is her authority ? And , if she haue her authority from the Scriptures , how comes shee to challenge authority ouer that , from whom shee receiueth her authority ? vnlesse the Church of Rome deale with the Scriptures in the case of authoritie , as she hath dealt with the Emperours in the case of supremacy . For the Bishop of Rome first receiued his supremacy ouer other Bishops from the Emperour , hauing it confirmed by that vsurping Parricide Phocas : This supremacy not long after grew to that height , as that it ouer-topt the imperiall Soueraignety it selfe , and so the Pope began to vsurpe authority ouer the Emperour , of whom hee receiued his supreame authority . Thus he dealeth with the Scriptures . For the Pope cannot but confesse , that what authority hee hath , is grounded vpon the Scriptures , else his authority is of no value : yet notwithstanding the Pope is not ashamed to auouch , that now the authority of the Scriptures doth wholly depend vpon him . But if the Popes authority bee such , as it hath no ground nor foundation in the Scriptures , then he must proue it to bee some diuine Numen , falling vnto him immediately from Heauen ; like the image that came downe from Iupiter , so adored of those Ephesians , whose Goddesse , Diana , was so famous . Nor euer was that image , nor that great Goddesse Diana more adored of the Ephesian world , than this imaginary vnlimited transcendent power of the Pope ouer Scriptures , and all , adored of the Pontifician world . But say , some Angell from heauen brought him this power in a boxe . Vnlesse this power haue vtterly taken away all power and Authoritie , yea and truth from the Scriptures , it cannot escape Pauls Anathema , which Augustine applyeth , and wherwith we will shut vp this point : Siue de Christo , &c. Whether it be of Christ , or of his Church , or of any thing whatsoeuer pertaining to our faith and life , I will not say , Wee ( for wee are not to be compared to him that said , Although that wee ) but as he addeth there , If an Angel from heauen shall preach vnto you besides that which you haue receiued in the Legall and Euangelicall Scriptures , let him bee accursed . Now what can be of greater moment concerning faith and life , than the Popes authority ouer the Scriptures ; which being not found in the Scriptures , it is , together with the Pope and all his worshippers , branded with Anathema . Which leauing to the Pontificians , let vs now come to pitch the certainty of saluation vpon the vnmoueable Rocke of the holy Scriptures . Now for the Catholicke doctrine of the certainty of iustification , we affirme against all Pontificians , That this certainty is no probable coniecture , no generall hope , no plausible opinion , no decei●eable perswasion , no vaine and hereticall presumption , no speciall reuelation , no peculiar donation to this or that Saint : but that this certainety is the natiue and inbred propertie of a true iustifying Faith , a perswasion that cannot be deceiued , common to euery true beleeuer , though after a different degree and measure , in some greater , in some lesser , in some stronger , in some weaker , according to the measure of Faith , and the mixture and allay of humane frailty , fighting one against another in euery regenerate man , as Iacob and Esau in the same wombe ▪ shaken with temptations , not subdued , sustaining long fight , but euer at length victorious ; and when at the weakest , yet it is certaine , * beleeuing , though with vnbeliefe , * against hope beleeuing in hope , aboue hope , vnder hope . For the confirmation of this truth , we call the two Testaments to witnesse . The Hebrewes haue three speciall word● , whereby they expresse the nature of true iustifying Faith , as touching the certainety of it . One is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emun , which signifieth Faith , the roote whereof is Aman , which signifieth to nourish : to which Dauid alludes , Psal. 37. 3. Trust in the Lord , and doe good , so shalt thou dwell in the Land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou shalt be fed by Faith ; word for word as Tremelius renders it . And in the ●ixt of Iohns Gospell , the Lord ioyneth beleeuing on him , and feeding on him , together , as both one : As St. Augustine saith , Crede , & manducast● : Beleeue , and thou hast eaten . Now this word which the Hebrewes vse for faith , signifieth also truth , or that which is firme , stable , or settled . And what can bee more firme or certaine , than truth ? The Prophet Esay hath a very elegant exposition of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If ye beleeue not , ye shall not be established . To beleeue , and to bee established , both comming of the same roote in the originall . Hence also comes the word Amen , vsed in all languages , which is a note of beleeuing , and assenting to the truth , and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty , 2 ▪ Cor. 1. 30. For all the promises of God in Christ , are Yea , and in him Amen , &c. that is , Most true and certaine . Faith therefore is no doubtfull coniecture , or wauering hope , but a most certaine beleefe , firme as truth it selfe . Another word vsed by the Hebrewes for Faith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beta●h , which signifieth trust , security , confidence and affiance . This word is vsed by Esay , notably to set forth the confidence and securitie of Gods Saints ; as Esay 32. 17 , where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh , hee saith , Then the worke of righteousnesse shall be peace , and the effect of righteousnesse quietnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and assurance , or securitie for euer , as the vulgar Latine renders it . Note here , that the effect of the righteousnesse of Gods Saints , is assurance and security in beleeuing . The third word vsed in the Old Testament for beleeuing , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chassah , which signifieth so to beleeue , trust , or confide in God , as to make him our sure sanctuary and resting place , vnder whose protection the Beleeuer is safe and secure , as the Chicken vnder the wing of the Hen ; as we reade this word vsed in Ruth 2. 12. ( they are the words of Boaz to Ruth ) The Lord recompence thy worke , and a full reward be giuen thee of the Lord God of Israel , vnder whose wings thou art come to * trust . And Dauid vseth the same word in the same phrase of speech , Psal. 36 , 7. How excellent is thy louing kindnesse O God! th●refore the childen of men put their trust vnder the shadow of thy wings . As the Lord vseth the same comparison to the vnbeleeuing Iewes , How often would I haue gathered you together as the H●● gathereth her Chickens vnder her wings , and yee would not ? Thus we see the true nature of Faith , as it is expressed by significant words in the Old Testament , all of them setting forth the certainty and assurance of Faith in God. So that the certainty which beleeuers haue of their iustification , is not by any extraordinary reuelation bestowed vpon this or that Saint in particular , but it is of the very essence & nature of iustifying Faith it selfe : and therefore in whomsoeuer this faith is , there also is the certainty of Faith , securely reposing it self in the bosome of Gods mercy , and vnder the wings of his holy protection . Come we to the new Testament : where let vs begin with that excellent description , which the Apostle makes of sauing and iustifying faith , peculiar to the Saints of God , of whom he setteth downe an ample Catalogue in the 11. Chapter to the Hebrewes . Faith ( saith he , vers . 1. ) is the substance of things hoped for , and the euidence of things not seene . The Greeke Text is very emphaticall and significant . First therefore to acquit this faith , from being that , which the Pontificians would haue to be ; to wit , a meere Historicall faith , common with Reprobates and Deuils , the Apostle shewes the obiect of it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hoped for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not seene : such as the Apostle meaneth , 1. Cor. 2. 9 ▪ the things which the eye hath not seene , which God hath prepared for them that loue him : which fall not within the reach of that faith , that is common to the wicked , who are altogether hopelesse , and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle , is the faith of Gods elect alone , who onely haue the hope of eternall life . Secondly , this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance ( as also the vulgar Latine hath it ) or subsistence of things hoped for : that is , Faith makes those things that are hoped for , to be so sure and certaine , as if they were already in our possession . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as an vnder-proppe or basis , supporting and sustaining vs with constant patience , in the assured expectation of those things hoped for , as yet vnseene . So that it signifieth a most stefast vnmoueablenesse of faith . As 1. Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euidence , demonstration , or argument ( as the vulgar Latine ) of things not seene . Now what is more sure and certaine than an euidence , or plaine demonstration ? Whereupon St. Chrysostome vpon these words , saith , O what an admirable word he vseth , saying , the argument of things not seene ? for an argument or demonstration is in things most manifest . Therefore faith is a vision of things not appearing , and it brings vs to the same certainty , to the which wee are brought by things which are seene . So that neyther about the obiect of things which are seene , can it bee called credulity , or incredulity : nor againe can it be called faith , but when a man hath certainty concerning those things which are not seene , more than concerning those things which are seene . For because those things which are yet in hope , are reputed as yet without substance , or subsistence , and faith giueth vnto them their substance ; not that it addes any thing vnto them , but it selfe is the substance or subsistence of them : For the purpose ; the resurrection is not yet fulfilled , not yet present o● subsistent , but faith makes it to subfist in our soule : this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or substance . So Chrysostome . Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it importeth a subsisting , signifieth also animum praesentem , a confidence or full assurance of the mind . And it is sometimes vsed in authorsfora fastening , or a close ioyning together , as a ioynt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fast iuncture . And such is faith , which ioyneth the obiect & the subiect together , making the things hoped for , to be as it were in our present possession . It is also the euidence of things not seene , presenting them visibly and sensibly before vs ; like a most cleare perspectiue glasse , which presents and attracts , as it were the most remote obiect nearer to the eye , for the clearer view of it . Thus Abraham , and those other Saints of the Old Testament , saw these inuisible things afarre off with the eye of Faith , Heb. 11. 13. and were perswaded of them , and imbraced them , as the Apostle excellently declareth . Thus if sauing and iustifying Faith bee the substance , the subsistence , the assurance , the confidence , the coherence of things hoped for ; if the euidence , the argument , and demonstration of things not seene , prepared for such as loue God , & reuealed to vs by the Spirit : how then is not this Faith most sure & certain of iustification , & eternall saluation ? This is further confirmed by sundry other authorities of holy Scripture , as Ephes. 3. 12. In quo habemus fiduciam & accessum in confidentia , per fidem ipsius ( as the vulgar Latine renders it well ) that is , In whom ( to wit , Christ ) we haue boldnesse and accesse with confidence , through the faith of him . Now what boldnesse or confidence can a man haue , without assurance and certainty ? And , Heb. 3. 6. Christus tanquam Filius in d●mo sua ▪ ●quae domus f●m●● nos ▪ si fiduciam & gloriam spei , vsque ad finem firmam r●tineam●●s : Christ as a Sonne ouer his owne house ; which house are we , if we hold fast the confidence , and the reioycing of the hope firme vnto the end . Now the strength of a house doth mainly stand vpon the firmenesse of the foundation . And the Apostle ( as wee haue heard ) cals Faith the foundation of things hoped for . And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae , vt misericordiam , &c. Let vs therefore come with boldnesse vnto the Throne of grace , that we may obtaine mercy , and finde grace to help in time of neede . And Heb. 10. 19. Habentes itaque fratres , fiduciam , &c. Hauing therefore brethren , boldnesse to enter into the Holiest by the bloud of Iesus , &c. accedamu● cum vero corde in plenitudine fidei , &c. let vs draw neare with a true heart * in full assurance of Faith ; hauing our hearts sprinkled from an euill conscience , and our bodies washed with pure water , let vs hold fast the professioe of our Faith without wauering : for he is faithfull that promised , &c. And 1. Ioh. 5. 13. 14. Haec scribo vobis , &c. These things I write vnto you , that beleeue on the Name of the Sonne of God , That yee may know that ye haue eternall life , &c. Et haec est fiducia , quam habemus ad eum : And this is the confidence that wee haue in him , &c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith , the proper effects whereof are assurance , truth , confidence , boldnesse : which the vulgar Latine so often translateth Fiducia , a word much enuied by the Councell of Trent , and extreamely inueighed against , yea and shamelesly iniured by Vega ; who taking vpon him to interpret the meaning , and to measure out the latitude of Fiducia , doth pitifully mangle and mince it ; saying , that it hath some certaine agreement with Faith , but so as it is distinct from certainty , and that it is a kinde of motion of the appetite , and that it may be in deadly sinners , trusting that they are iustified , when they are not ; and that it is a probable perswasion of obtaining our desire ; and that this probable perswasion of obtaining the mercy of God , is a most fit meanes to the obtaining of Faith. So that in the conolusion , this Fiducia , is by Vega preferred to be set in the ranke of preparatory graces , sauing , that I doe not see how Fiducia can be a meanes to beget Faith , seeing he puts Faith also among his preparatiues : and also in another place ●aith , That Theologicall ▪ Faith is the beginning of Iustification ▪ which Faith may be in those that sleepe , and want the vse of reason ; and Fiducia is onely an act , or a consequent passion issuing from it . O miserable perplexities . How doe these Po●ti●ician● torment their wits , in making infinite doublings , to make men lose the right path like the Lapwing , which w●●rieth her selfe partly with her owne plaining voice , and partly with her deuious and extrauagant ●luttering about , farre enough from the marke , yet so as if shee were still about it , and all to deceiue and diuert the Fowler from co●●ing neare h●r ●●●● . But the Doctrine of the certainty of sauing Faith , is further confirmed by the holy Ghost . As Ioh. ● . 33. The Lord saith , Hee that hath receiued his testimony , hath set to his 〈◊〉 , that God is true . What seale is this , but the seale of Faith ? So the Lord applies it , vers . 36. Hee that beleeueth ●● the Sonne , hath euerlasting life . And St. Iohn ioynes them both together , setting the seale of Faith to the testimony , 1. Iohn 5. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the testimony of God , which he hath testified of his Sonne : Hee that beleeueth on the Sonne of God , hath the testimony in himselfe . Faith then is the seale of Gods testimony ; and what greater certainty or assurance can be , than in a seale ? Also Matth. 9. 2. Confide fill , &c. Sonne , be of good comfort ( or be confident , as the originall word signifieth ) thy sinnes be forgiuen thee . So vers . 2● . Confide ●●li● , &c. Daughter , bee confident , thy Faith hath saued thee . So that the confidence of sauing Faith in the remission of sinnes , is not onely in the masculine sexe , Sonne be confident ; but euen in the female and weaker sexe , Daughter be confident , thy Faith hath saued thee , goe in peace . This certainty of Faith is also confirmed by a comparison taken from building . Christ Iesus is the Rocke , whereon euery beleeuer as a house is built . This building is so strong , as no flouds of persecutions , nor windes of temptations can shake it downe . Hence Esay saith of God , and God of Christ , Behold , I lay in Sion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation : He that beleeueth shall not make haste . What is this , that he saith , He that beleeueth shall not make haste ? Haste ( wee know ) is a signe of feare , which causeth flight : feare is a token of a guilty conscience in wicked men , who flye , and haste away , when none pursueth : But the righteous is as bold as a Lyon. A Lyon hasteth not away at the sight of men ; such is he that beleeueth , he makes no haste : but as Dauid saith , his heart standeth fast , and beleeueth in the Lord. So Paul and Peter , both speaking by the same Spirit , expound the same place thus , Rom. 9. 33. and 1. Pet. 2. 6. Behold , I lay in Sion a chiefe corner-stone , &c. and hee that beleeueth on him shall not bee confounded , or , shall not be ashamed . Now what is it , that maketh a man confounded or ashamed , but sinne ; and shame , the punishment of sinne ? But he that beleeueth on the Son of God , this precious corner-stone , hath his sinnes remitted , and his shame remoued : there remaines not so much as the least staine or guilt of sinne in his conscience , whereby to affright or ashame him , or that hee should for feare or shame make haste . Now certainty being a natiue and inherent quality of Faith , is not therefore any extrinsicke or accidentall thing , giuen out of speciall grace to such & such beleeuers , as it were by extraordinary reuelation , as if some few of Gods speciall Fauorites , had this granted and ingrossed vnto them , in the nature of a Monopoly . But this certainty , is as inseparable a quality of sauing Faith , as the heate is of fire . And therefore certainty of Faith is common to all true beleeuers , without exception . Not onely Iob had it , nor onely Paul , but all and euery true beleeuer ; the poore Palsie-man , who while his body was trembling , as it were in a motion of trepidation , yet his Faith was fixed in his orbe . The silly weak woman had no lesse strong Faith to stay the running issue of her bloud , than the valiant Ioshua had , in staying the course of that * Gyantlike-running Sunne . For the woman said within her selfe , If I may but touch the hemme of his garment , I shall be whole : not , I may perhaps bee whole , or , I haue a probable perswasion or coniecturall opinion to be made whole ; but , I shall bee whole . In a word , this Faith , yea this certaine confident Faith , this substance of things hoped for , and this euidence of things not seene , was in all beleeuers of the Old Testament , none excepted , whereof the Apostle giues vs a summary Catalogue ; in the 11. to the Hebrewes . Tell mee , what shall wee say of the very women ? ( a sexe , whom the Pontifician Church much scorneth in the point of Faith ) yet the Apostle saith of them , That by Faith the women receiued their dead raised to life againe ; others of them were tortured , not accepting deliuerance , that they might obtaine a better resurrection . But I trow , if they had not beene certaine , but doubtfull of their saluation , would not the sense of their tortures in their more tender bodies , the naturall feare of death in their more passionate mindes , and the loue of life , haue easily perswaded them to haue accepted deliuerance , being offered ? Would they ( thinke you ) so easily haue parted with their liue bird in the hand , vpon the vncertaine hazzard of two in the bush ? No , it was their Faith , and the certainty of their Faith , that made them despise present life , and imbrace present death , because they were sure to receiue a better resurrection , than the receiuing of their temporall life from a temporall death . Deuout a Bernard saith , Nonne si fluctuat fides , manis est & spes nostra ? Stulti ergo Martyres nostri , sustinentes tam acerba propter incerta , nec indubitantes , sub dubio remunerationis praemio , durum per exitum , diuturnum inire exilium : If Faith wauer , is not our hope also vaine ? Our b Martyrs then were fooles , to vndergo such bitter torments for vncertainties , nor to make no doubt , vnder a doubtfull recompence of reward , to goe into a long exile by a hard passage . Yea , saith the Apostle ( and he speaks it in the behalfe of all true beleeuers , Citizens of the Heauenly Ierusalem ) we know that if our earthly house of this tabernacle were dissolued , we haue a building of God , an house not made with hands , but eternall in the Heauens . We know it : and it is by Faith that we know it ; and what greater certainty than knowledge ? And to conclude , the Apostle makes this knowledge of Faith to pertaine in common to all beleeuers , and so in common , as peculiar only to Gods Elect ; sith they that want this certainty of Faith , are Reprobates . Examine your selues whether yee bee in the Faith , proue your owne selues : Know yee not your owne selues , how that Iesus Christ is in you , except yee bee Reprobates ? Therefore a man by examining himselfe , may know whether hee bee in the faith ; a man , by prouing himselfe , may know that Iesus Christ is in him . If he cannot at all come to know that Christ is in him ( and if hee neuer can bee certaine , but euer remaines doubtfull of it , so that hee knoweth it not ) then hee is a reprobate , if hee perseuere in this doubting and doting ignorance vnto the end . Then by the Apostles rule ( and the rule is infallible ) they that doubt of their faith , of their saluation by Christ , of their iustification , are concluded to bee reprobates . What shall then become of the whole Pontifician Church , who teach and professe , yea , who peremptorily decree and command , that none vnder paine of Anathema , doe beleeue certainely , and without doubting of his saluation ? O Reprobate Church ! But leauing them , wee see the Apostles peremptory command to the Corinthians , and so to Christians , so to examine themselues , so to proue their owne selues , as that they know ( and knowledge is certaine ) that they are in the Faith , and that Iesus Christ is in them . Whosoeuer hath not this knowledge , this certainety of Faith , is by the holy Ghost doomed and damned for a Reprobate , whatsoeuer the Councell of Trent say to the contrary . Ob. But the most firme beleeuer is not without doubtings , yea , such as sometimes doe border and trench vpon despaire , through some fierce assault of tentation . It is true indeede . But this doubting is not the effect of faith , but rather a defect , or weakenesse of Faith , while the act of it is for the time suspended , or suppressed ; God so disposing it for our tryall , and further approbation . As the soule remaines intyre , euen in deliquio , though it haue not for the time its organicall operations in the body : So of Faith. Faith may bee brought euen vsque ad deliquium , to an extreame fainting in our sense and apprehension , and as it were to the last gaspe : yet Gods Aqua coelestis , is neuer wanting to reuiue it . Faith may for the time bee asleepe in a mans heart , as Christ was in the ship , while the heart is euen couered ouer with waues of temptations : yet being awakened by prayer , by and by the Coast is cleered againe , and faith , recouering its natiue strength , assureth the heart , as the Angell did Paul in that dangerous Nauigation , That none in this litle Barke of ours shall perists , but safely arriue vpon the Honey-hauen of Milita , euen ●t that true Honey-flowing-land of Canaan . Indeede Faith suffereth many paroxismes , or fits of tentations : but all such fits are but as so many fits of in Ag●e in the Spring , which make a man the healthier and stronger all the yeare after . What if Faith now and then doe sleepe ? yet sleepe , wee know , though it binde vp , and as it were deaden the senses for the time , that vneath a man sleeping is discerned from a dead man : yet , this very deepe sleepe tends to the refection of the body , and makes it arise more vigorous , euen as a Gyant refresht with wine , or as a Dazie , drooping all the night , displayes its cheerfull lookes at the approach of the morning sunne . The Sunne may bee eclypsed or clouded a while , but anon breakes through all interpositions and oppositions , with the fresh darts of his piercing beames ; and during the Eclipse , it lacked none of its light in our vnderstanding , but we lacked the light of it in our sense : So Faith may be eclipsed or ouer-clouded with tentations for a time , yet lose none of its vertue , sauing onely we are not so sensible of it , till at length it haue ouercome the tentation . The fire that is raked vp close vnder the embers , though it cannot now be seene , yet it is fire still , and is the better peserued against the next morning , to ●ee●e vpon new fewell : So Faith , though it bee not easily discerned , while it lyeth couered vnder the dead ashes of deepe contrition and humiliation for sinne , and of mortification , yea of tentation ; yet it is the better preserued , that while heauinesse for sinne may endure for a night , yet the ioy of Faith returnes in the morning , as it were feeding it selfe with new workes of obedience , flaming forth in a Christian life . So that Faith , be it lesse or more , is alwayes in its own nature certaine , though not alwaies alike in our sense and apprehension . The most fruitfull Tree is not free from windes and tempests , whereby it is shrewdly shaken ; yet for all that ▪ it is not hindred , but rather helped ( as the Philosophers speake ) in bringing forth more plentifull fruit in his season ; sith the roote thereof , firmely fastned in the ground , is not loosened , but rather inlarged , to receiue a fresh supply of sappe from the earth , to become the more fruitfull . Such is a faithfull man , whom Dauid compares to a Tree , planted by the riuers of water : who though he be shaken with sundry windes of temptation , yet he bringeth forth his fruit in due season , his leafe not withering , and his actions prospering ; sith his Faith , as the roote , is fixed in Christ , hauing the Riuer of the water of life flowing from Gods holy Spirit to nourish it continually : for , as Esay saith , Chap. 27. 10. In measure in the branches thereof wilt thou contend with it , in the day when hee bloweth with his fierce winde . God moueth the branches of his liuing Trees , and that in measure , by afflictions , and temptations , but the rootes are vntouched . A ship , wee see , lying at hull in the Harbour , is tossed and tumbled on this side , and that side , yet being fastned by the Anchor , it is not subiect to wracke ; yea , being now vnder sayle , exposed to the windes and waues , yet it is wa●ted onwards to the intended Port by the direction of the wise Pilot , sitting and steering the Helme according to his Card and Compasse : So the faithfull man , euen when he rides securely in the Harbour of Tranquility , as Dauid did , Psal. 30. when hee said , In my prosperity I shall neuer bee moued ; yet God turning away his face for the time , hee is troubled : but keeping his Anchor-hold of hope , both sure and stedfast , and adhering to God , by faithfull prayer and humble supplication , he is preserued from wracke , keeping still his faithful station . Or let him lanch out into the Deepe , and hoyse vp saile for some noble voyage , though he be driuen with fierce windes ; yet Gods Spirit sitting and steering the Helme of his Faith , by the Card of Gods Word , he bringeth him at length safely to the Hauen , where hee would be , although through most extreame difficulties . So wee see , the fruit of sauing Faith may bee suppressed , yet the roote not supplanted : the act of it may be suspended , yet the habit not lost : Faith may sleepe , and yet liue : it may be eclipsed , yet hold on his course : faint , yet not faile : sicke , yet not to death : bruised , yet not broken to peeces : shaken and weather-beaten , yet not suffer vtter shipwracke : languish , yet not perish . Bernard alledging St. Augustines words , to wit , Fides , non coniectando , vel opiniando , habetur in corde , in quo est , ab eo cu●●is est , sed certa scientia , acclamante conscientia : that is , Faith is found in the heart , wherein it is , of him whose it is , not by coniecture , or opinion , but by certaine knowledge , the conscience according with it . Bernard thereupon inferreth these words : Ego securus in Magistri Gentium sententiam pergo , & sci● qu●ntam non confundar ▪ Placet mihi ( f●t●or ) illius de fide definitio . Fides est ( a●t ) substantia rerum sperandarum , argumentum non apparentium . Substantia ( inquit ) rerum sperandarum , non inanium phantasia coniecturarum . Substantia nomine aliquid tibi certum fixumque praefigitur . Non est enim ●ides estimatio , sed certitudo : I doe securely follow the iudgement of the Teacher of the Gentiles , and I know , that I shall not bee confounded . His definition of Faith ( I confesse ) pleaseth me well . Faith ( saith he ) is the substance of things hoped for , and the euidence of things not seene . The substance of things hoped for , not the phantasie of vaine coniectures . Vnder the name of substance thou hast something certaine and fixed layd downe . For faith is not opinion , but certainty . So Bernard . And this was the Catholicke Doctrine of the ancienter Fathers of the Church . St. Chrysostome vpon the wordes of the Apostle , Heb. 10. 19. Hauing therefore , Brethren , boldnesse to enter into the most holy by the bloud of Iesus : saith : Whence is this boldnesse ? from remission of sins . And vpon the 22. vers . Let vs draw neere with a true heart in full assurance of faith , &c. Hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which of vs draw neare ? Hee that is holy by faith . And that with a true heart in full assurance of Faith. How is that ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wee must so beleeu , as if we did with our eies behold things visible before vs. And much more certainely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. For in these things wee may bee vncertaine , and so be deceiued : but faith cannot bee deceiued . And here wee are ledde by sense : but in matter of faith , wee are ledde by the spirit . And vpon the Epistle to the Romanes , Ch. 4. where the Apostle saith , vers . 21. Being certainly perswaded , &c. Chrysostome saith , Obserue , that he saith not simply , He beleeued , but , He was certainely perswaded . For such a thing is faith , that it is more manifest and cleare , than those demonstrations which are deduced from reason ; and doth more perswade than they . For he that is perswaded by reasons , may be induced by other reasons to wauer in his iudgement : but he that is settled vpon faith , hath now long agoe carefully guarded , and guirt about his hearing , as it were with a Rampart or strong Wall round about , lest hee should be infected with peruerse speeches . And a little after , It is the property of a weake , pusillanimous , and wretched minde , not firmely to beleeue . If therefore at any time it happen , that any doe flout vs for our certainty and confidence inbeleeuing , let vs againe obiect vnto them incredulity , as to those that are wretched , pusillanimous , foolish and weake , and which haue no better vnderstanding than the very Asses . For , as to beleeue , is the point of a magnanimous and noble minde : so to bee incredulous and wauering , is a signe of a most foolish minde , light , and abased , euen to the bruitishnesse of the vnreasonable Beasts . Therefore ( saith hee ) leauing these , let vs imitate the Patriarch Abraham , and glorifie God , as he also gaue glory to God. And what is it that he saith , giuing glory to God ? Hee considered Gods righteousnesse , and his neuer sufficiently comprehended vertue and power ; and so conceiuing in his minde a thought worthy and beseeming such a person , hee got a most certaine perswasion of the promises . So he . Thus wee see this holy man disclaimes all hesitation or doubting in faith ; he propounds the patterne of Abraham , whose faith was most certaine , whom we are to follow in the same steps , as the Apostle saith , Rom. 4. 12. for the promise is made sure to all the seede , to all those that are of the faith of Abraham , vers . 16. He that wants this certainty of faith , doth not truly beleeue , as Chrysostome saith , he vnderstandeth no more than a beast , than the very Asses , hee is of a base and pusillanimous spirit , he denieth to giue glory to God , which , as Chrysostome saith , is the most excellent property of a Christian mans life . Let the Pontificians , and among them Vega , with his Councell of Trent , looke to their credit in this point , least as men without vnderstanding , they be found like to the beasts that perish . St. Basil saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the property of faith ? an vndoubting assurance , or full confidence voide of distrust . The same Saint Basil also in another place saith , That faith , beyond all reasons of Sciences and Arts , doth draw the soule to a consent ; yea , and that faith relyeth not vpon Geometricall or necessary demonstrations , but is iufused into the soule by the operations of the holy Ghost . And againe ; Faith is an vndoubted assent to those things which are heard , in a certaine perswasion of the truth of those things which are preached by the grace of God : which Abraham shewed ( saith hee ) hauing testimony , that hee doubted not through distrust , but was strong in the faith , giuing glory to God ; and being certainly perswaded , that he which had promised , was able also to performe . Tertullian afore him , saith ; Fides integra secura est de salute : sound and intire Faith is secure of saluation . But shall wee neede to bring candles to shew vs the light of the Sunne ? The Sunne-shine of the Scriptures hath so clearly manifested the truth of the certainty of faith , that the ancient Doctors of the Church , borrowing their light from that Sunne , are as so many Starres witnessing the same truth . So as not so much as a cloud of doubtfulnesse is to be seene in them as touching this point ; howsoeuer the Pontificians , dazzled with the bright beames of truth , would also cast a myst before faiths eyes , and would * perswade vs , that where the Fathers speak of the certainty of faith , they meane some morall or experimentall certainty ; distinctions , which their simple ▪ hearted spirits neuer dreamed of in this kinde : and where the Fathers speake of our manifold infirmities and weaknesses , that are in our nature , and of those doubts and feares that arise from our carnall corruption , the Pontificians would perswade vs , that they meane of the doubts and feares that are in faith ▪ So witty are the Pontificians in their selfe-deceinings . Now besides this natiue certainty of sauing faith in euery beleeuer , there be many other accruing and concurring helps , seruing to seale vp this infallible certainty of faith , with all fulnesse of assurance . As first , the infallible testimony of the Spirit of truth , witnessing to our spirits , to the spirit of faith , that we are the Sonnes of God , Rom. 8. 16. And Gal. 4. 6. Because yee are sonnes , God hath sent forth the Spirit of his Sonne into your hearts , crying Abba Father . And Ephes. 1. 13. In whom also yee trusted , after that ye heard the Word of truth , the Gospell of your saluation : in whom also , after that yee beleeued , yee were sealed with that holy Spirit of promise , which is the earnest of our inheritance , vntill the redemption of the purchased possession , to the praise of his glory . This place is very pregnant , and worthy our best attention . The holy Ghost is called the seale , wherewith wee are sealed , and the earnest of our inheritance . Now a seale and earnest , are Symboles of assurance . But marke ; this seale and earnest is giuen vs , after that we haue beleeued . So that here is the seale of the Spirit annexed to the seale , and certainty of our faith , ad corroborandum titulum , as the Lawyers speake , to strengthen our title : That ( as the Apostle saith ) by two immutable things , wee might haue strong consolation , who haue fled for refuge to lay hold vpon the hope set before vs , which hope wee haue as an anchor of the soule , both sure and stedfast ; and which entereth into that within the vaile , whither the fore ▪ runner is for vs entred , euen Iesus , made an High Priest for ouer after the Order of Melchisedech . So 1. Ioh. 4. 13. Hereby we know , that we dwell in him , and he in vs , because he hath giuen vs of his Spirit . Faith then being certaine , and confirmed also by the seale of Gods Spirit , what more certaine ? Hence it is , that Bernard , writing to Pope Innocent , against Abailardus , saith ; Abailardus fidem definiebat aestimationem ; quasi cuique in ea sentire & loqui , quae libeat , liceat : aut pendeant ab incerto , in vagis ac varijs opinionibus nostrae fidei Sacramenta , & non magis certa veritate subsistant . Nonne si fluctuat fides inanis est & spes nostra ? Sed absit , vt putemus in fide , vel spe nostra aliquid , vt is put at , dubia ●stimatione pendulum , & non magis solum , quod in ea est ▪ certa ac solida veritate submixum , oraculis & miraculis diuinitus persuasum , stabilitum & consecratum partu Virginis , sanguine Redemptoris gloria resurgentis . Testimonia ista credibilia facta sunt nimis . Si quò minùs , ipse postremò Spiritus reddit testimonium spiritus nostro , quod filij Deo sumus : that is : Abailard hath defined faith to bee an opinion ; as if it were lawfull for euery one to speake and determine of faith , as they listed : or as if the mysteries of our faith depended vpon vncertainty , in wandring and wilde opinions , and did not rather subsist in a most certaine verity . For if faith bee wauering , is not our hope also vaine ? But far be it , that wee should thinke that there is any thing in our faith or hope , wauing ( as he thinketh ) in a doubtfull opinion , and not rather the onely thing that is in it , is supported with the certaine and solid truth , perswaded by oracles and miracles from God , established and consecrated by the * birth of the Virgin , by the bloud of the Redeemer , and by the glory of him that rose againe . These testimonies are most credible . If they were not sufficient , the Spirit himselfe in the last place , doth giue testimony to our spirit , that we are the Sons of God. Quomodo ergo fidem quis audet dicere aestimationem , nisi qui Spiritum istum nondum accepit , quiue Euangelium aut ignoret , aut fabulam putet ? Scio , cui credidi , & certus sum , clamat Apostolus ; & tu mihi subsibilas , fides est aestimatio ? How then dare any man call faith an opinion , but he that hath not as yet receiued that Spirit , or who knoweth not the Gospell , or reputes it a fable ? I know whom I haue beleeued , and am certaine , cryeth the Apostle ; and doest thou whisper , faith is an opinion ? So Bernard . So that in Bernards time , who liued betweene foure and fiue hundred yeares agoe , the darknesse of Egypt had not as yet so ouer-spread the earth , but that some light shined in the land of Goshen , to giue light to Gods people : Nor had the deluge of Apostacy , breaking forth from the great deepe of the mysterie of iniquity , and falling down in Cataracts from the top of that Skye-threatning seuen-hild Citie , sitting vpon many waters , so ouer-flowed the firme ground of Christian faith , but that the Doue of Gods Elect , might finde some place to pitch the foote of the certainty of saluation vpon . There be also sundry other accessory testimonies , to establish euery true beleeuer in the certainty of his saluation : as the holy Scriptures , wherein is set downe the truth of Gods promises . The Scriptures are strong and euident testimonies of God : and therefore called the Two Testaments of God. Search the Scriptures ( saith Christ ) for in them yee finde euerlasting life , and they are they which testifie of me . And , Iohn 20. 31. These things are written , that yee might beleeue , that Iesus is the Christ the Sonne of God , and that beleeuing , yee might haue life through his Name . St. Augustine vpon the words of the Psalme , God is faithfull in his words , &c. saith , Noluit sibi credi dicenti , sed voluit teneri Scripturam sanctam , &c. God would not haue his bare saying to be beleeued so much , as he would haue the holy Scripture to be firmely holden ; euen as if you should say to a man , when you promise him any thing ; Thou doest not beleeue me , behold , I giue thee my writing for it : for seeing one generation goeth , & another commeth , the Scripture of God ought to remaine , as a certaine hand-writing of God , which all passengers reading , may hold fast the way of his promise , &c. And Bernard saith , vpon these words , Matth. 8. Speake but the word onely , &c. Bonum est , si dicantur verba ; sed nihilominus bonum est , si scribantur verba , &c. It is good , if the words bee spoken ; but yet it is good also , if the words be written . For the word flyeth away irreuocable , vnlesse it be committed to writing . Scriptura , &c. The Scripture makes the word both stable and visible . St. Ambrose saith ; Sermo plurim●● Scripturarum animam confirmat , & quodam spiritalis gratiae colorat vapore : The plentifull speech of the Scriptures doth confirme the soule , and as it were colour it with a certaine vapour of spirituall grace . And vpon the Epistle to the Romanes , Chapt. 1. vers 2. In the holy Scriptures . Hoc ad cumulum , &c. This hee added to the heape of his true protestations , that hee might cause the greater faith in the beleeuers . And Theophilact vpon Luke 16. They haue Moses , and the Prophets , &c. saith , Nothing is so profitable , as the diligent searching of the Scriptures ; for by searching of the dead , the Deuill may deceiue vs : but those which soberly search the Scriptures , nothing can deceiue them ; for they are the lanthorne and light whereby the theefe is discouered , and taken tardy . So that the holy Scriptures are a strong foundation to build the certainty of Faith vpon . So the holy Sacraments , which are the seales of Gods Testaments , they are all the seales of our faith , Rom. 4. 11. A point that hath much puzzled and perplexed the Pontificians , for as much as both the ancient Fathers are full of testimonies to this purpose , and the Pontificians themselues doe ascribe so much to the efficacy of the Sacraments ( as conferring grace ex opere operato , as they terme it ) whereupon might seeme to follow a necessity of certainty of grace in all those that are partakers of them . But such is their inueterate enmity against this certainty , that rather than they will shew the least fauour towards it , they are content to diminish a little from the power and efficacy which they ascribe to their Sacraments . But first , for the Fathers ; Vega very stoutly , and as he would seeme , ingeniously professeth to act the aduersaries , that is , the Protestants part , in alledging their proofes for the certainty of faith , sealed by the Sacraments , both out of the Scriptures , and out of the Fathers . But whatsoeuer the proofes and authorities be , Vega very wittily ( as his manner is ) reduceth all their answers to these three heads . First , Admit , saith he , that those things required to the worthy receiuing of the Sacraments , be certaine and fixed , yet no man can be certaine , that he hath omitted nothing requisite thereunto : for there might be remaining in him some errour , or inuincible ignorance before the receiuing of the Sacrament , and so in regard of his indisposition , he is vncertaine of any grace receiued or ratified by the receiuing of the Sacrament . And so Vega makes a mans iustification , to depend vpon the worthinesse or vnworthinesse of his owne disposition , or preparation in comming to the Sacrament ; whereof , say they , as none can be certaine , that it is , as it ought to be , but the contrary rather : so neither can he be certaine of any grace receiued by the Sacrament . But as the good King Ezechias prayed for the commers to the Sacrament of the Passeouer , saying , The Lord God pardon euery one , that prepareth his heart to seeke God , the Lord God of his Fathers , though hee be not cleansed according to the purification of the Sanctuary ( that is , so exactly as hee ought . ) And the Lord hearkened vnto Hezechias , and healed the people : So though we come short ( as the best doe ) in the performance of holy duties , according to that perfection , which the Lord requireth ; yet there is place alwayes left for humble prayer , both to procure Gods pardon for our faylings , and his speciall grace and blessing in our reuerent vse of his holy Ordinances . But this in briefe by the way to confute Vega's folly . Secondly , he answereth , That though there bee no errour , nor inuincible ignorance remaining in a man , that is to receiue the Sacraments , yet ( saith Vega ) I do not see it euery way certaine , that those things are sufficient , which are accounted requisite to iustification with the Sacrament of Baptisme , or Penance . For it is not certainly receiued of all , that these Sacraments doe conferre the first grace . As the Master of the Sentences , Alexander Hales , and Gabriel Biel , are of the contrary opinion . And sith these opinions , saith hee , are not condemned expresly by the Church , although the opposite opinions be much more probable : therefore there is place left for all kinde of doubtings and hesitations about our iustification ; as well after the receiuing of the Sacraments , as before : So that there is no more ground , whereof to gather the certainty of grace , because of the Sacraments receiued , than by reason of our owne disposition . But his third answer is the maine one he stands vpon : for he saith , Vtque radicitus totum hoc argumentum subruamus & ●neruemus , dico tandem , &c. And that wee may ouerthrow this whole argument by the rootes , and vtterly disable it , I say thirdly , &c. Here we cannot chuse but erect our expectation vnto some prodigious exployt to be performed by this Champion . What will he doe ? He comes Sampson-like , and makes no more reckoning to pull downe the pillars , whereon the whole frame of Christian faith standeth , than Sampson did to pull downe the house vpon the Philistims heads . But let Vega beware hee pull not an old house vpon his owne head . Well , Dico tandem , &c. I say once for all , that although it may be certaine by faith , that any kinde of repentance for sinnes , with a purpose of keeping the Commandemets , and a desire to receiue Baptisme , be , together with Baptisme and Penance , sufficient to obtaine grace ; yet it doth not follow , that our grace may by faith be certaine vnto vs. For although it may appeare euidently to euery one , whether he hath these things or no ; yet none can be certaine by faith , or euidently , that he is truely baptized or absolued : because there is necessarily required vnto the accomplishing of these and all other Sacraments , an intention in the Priest , to doe that which the Priest doth , as is decreed in the seuenth Session of this our Councell , Can. 11. But of that intention in the Priest , no man , without diuine reuelation , can by faith or euidence be certaine . And so forth , to this purpose . Thus doth Vega at one blow stagger the certainty of faith confirmed by the Sacraments ; nay , not onely stagger it , but strike it dead , if certainty ( as the Pontificians in their Councell haue decreed ) must depend vpon the intention of the Priest , in the time of consecrating the Sacraments , and without the Priests intention , the whole Sacrament is voyde and vaine : and whether the Priests intention were going a wool-gathering or no , no man knoweth . Into such a miserable exigent of vncertainty haue the Pontificians implunged themselues ; as into the very Gulfe of Hell , where doubt and despaire dwels . Now for those diuine helpes to the natiue certainty of sauing Faith , we may summe them vp , and reduce them to this gradation : As first , Gods Word ; Dictum Iehouae : secondly , Gods promise : thirdly , his oath : fourthly , his hand-writing : fifthly , his seale : sixthly , his earnest or pledge , 2. Cor. 5. 5. So that God , as it were by so many steppes and degrees , leades our Faith to the very top of the impregnable Rocke of all infallible and vnmoueable certainty . Another accessory testimony confirming the certainty of faith , is a good conscience ; which is not onely conscientia rectè factorum , but faciendorum : not onely a good conscience , in regard of our life past , wherein we haue endeauoured to liue vprightly , and heartily repented vs of whatsoeuer we haue mis-done , eyther by omission or commission : but also in regard of the time to come , while we resolue in a sincere purpose of heart , and endeauour with all our power , to serue God in holinesse and righteousnesse all the dayes of our life . Of the good conscience of the life past , the Apostle speaketh , whereby the certainty of his faith is sealed vp vnto him ▪ 2. Tim. 4. 6. 7. I am now ready to be offered , and the time of my departure is at band ; I haue fought a good fight , I haue finished my course , I haue kept the faith . Whereupon hee concludes in the certainty of Faith : Henceforth is laide vp for mee a Crowne of righteousnesse , which the Lord , the righteous Iudge , shall giue mee at that day . And , of his good conscience for the time to come , he speakes , Phil. 3. 13. Brethren , I count not my selfe to haue apprehended : but this one thing I doe , forgetting those things which are behind , & reaching forth vnto those things which are before , I presse towards the marke , for the price of the high calling of God in Christ Iesus . Also , Heb. 13. 18. Pray for vs , for we trust we haue a good conscience in all things , willing to liue honestly . Now the conscience of a man is weighty , and magna in vtramque partem , as the Orator said . It is a powerfull testimony eyther to accuse , or to acquite a man. As Rom. 2. 15. The Apostles good conscience was a comfortable testimony vnto him , Acts 23. 1. So 2. Cor. 1. 12. Our reioycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we haue had our conuersation in the world . Now a good conscience hath many branches , eyther as it reflects vpon Faith ; so it is priuie to the remission of sinnes , and reconciliation of the soule with God : or as it respecteth our loue , both of God , and of the godly in especiall . Loue is another seale of Faith , as 1. Iohn 3. 18 , My little children , let vs not loue in words , neither in tongue , but in deed , and in truth . And hereby wee know , that wee are of the truth , and shall assure our hearts before him . And vers . 14. We know that we haue passed from death vnto life , because we loue the brethren . Yea , this is such a badge , as all men may know vs to belong to Christ , Iohn 13. 35. By this shall all men know that yee are my Disciples , if yee haue loue one to another . Another seale of the certainty of Faith , is affliction for Christs cause . Hereupon the Apostle saith , 2. Cor. 1. 5. As the sufferings of Christ abound in vs , so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope , not onely touching himselfe , but also the Corinthians themselues , vers . 7. And our hope of you is stedfast , knowing , that as you are partakers of the sufferings , so shall you be also of the consolation . Yea , the afflictions which Gods children suffer for Christ , are occasions and meanes to fasten our faith the more surely vpon God : as vers . 9. We had the sentence of death in our selues , that we should not trust in our selues , but in God which raysed the dead . The Apologue of the Traueller , may be a Morall vnto vs in this matter . The Sun and the Winde plaid each their part by turnes , to see which could first cause the wayfaring man to cast his cloake off . The Winde blowing and blustring vpon him , caused him to buckle it closer to him : but the Sun working vpon him with his warme rayes , at length made him weary of his weede , and to cast it aside . So preualent are the blasts of afflictions to cause the Christian Pilgrim , to buckle his mantle of Faith closer vnto him ; when as the flattering gleames of outward prosperity , doe cause often times a feeble fainting in the soule . To this purpose the Apostle saith excellently , 2. Cor. 4. 8. We are troubled on euery side , yet not distressed : we are perplexed , but not in despaire : persecuted , but not forsaken : cast downe , but not destroyed . Alwayes bearing about in the bodie the dying of the Lord Iesus ( The Apostle keepes his Cloake close about him , for all the storme ) that the life also of Iesus might be made manifest in our mortall flesh . And vers . 16. For which cause we faint not ; but though our outward man perish , yet the inward man is renewed day by day . For our light affliction which is but for a moment , worketh for vs a farre more exceeding and eternall weight of glorie . For our suffering with and for Christ , is a sure token of our reigning with him . Rom. 8. 17. If so be that we suffer with him , we shall also bee glorified together with him . Hereupon the Apostle reioyceth , yea , and glorifieth in this behalfe , 2. Thes. 1. 4. We our selues glory in you , in the Churches of God , for your patience and faith , in all your persecutions and tribulations that ye indure , which is a manifest token of the righteous iudgement of God , that yee may bee counted worthy of the Kingdome of God ; for which ye also suffer , seeing it is a righteous thing with God to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the Lord Iesus shall be reuealed from Heauen , with his mighty Angels , &c. And , Rom. 5. 1. &c. Therefore being iustified by Faith , wee haue peace with God , through our Lord Iesus Christ , by whom also we haue accesse by Faith into this grace , wherein we stand , and reioyce in hope of the glory of God. And not onely so , but we glory in tribulations also , knowing that tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed , because the loue of God is shed abroad in our hearts , by the holy Ghost , which is giuen vnto vs. So that by these places of holy Scripture , wee may note what a strong euidence and assurance of saluation , a faithfull man receiueth from the vse of afflictions , such as he suffereth especially for Christs cause . They are infallible tokens vnto vs of Gods righteous iudgement to come : yea , they are the very Characters of Christ. As the same Apostle saith , Gal. 6. 17. From henceforth , let no man trouble me : for I beare in my body the markes of the Lord Iesus . As if the Apostle had said : Let no man go about to disturbe my Faith , or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine , which I haue both preached and practised , with the mixtures of legall Ceremonies , and carnall Rites : for I am ready to seale vp with my dearest bloud this my Faith and Doctrine , bearing already about in my body the ignominious markes ( as the world accounts them ) of the Lord Iesus , as the most certaine seales and testimonies of my reioycing in Christ Iesus ; by which reioycing I dye daily . In a word , the afflictions of Christ , are the Christians high-way to Heauen . Acts 14. 22. Paul confirmed the soules of the Disciples , by exhorting them to continue in the Faith , concluding , that we must through much tribulation enter into the Kingdome of God. So that a Christian asking the way , by which he must trauell to the Kingdome of Heauen , his Country ; and being told , that the way through which he must passe , is a very narrow and strait passage , incumbred with many difficulties and dangers , strowed with thornes and bryars , beset with band-dogs , and wilde beasts , crawling with serpents and snakes , and lying through a barren and desolate desert , where hee must looke to finde but hard entertainment , suffer much hunger and thirst , cold and nakednesse , &c. will not this Christian Traueller , meeting with such signes and tokens of his way , chawked out vnto him aforehand , perswade himselfe , that he is now in the right way to his Countrey ? Whereas if hee meete with pleasant pathes , through fertile fields , and bespangled meadowes , and pleasant groues , and chrystall riuelets , to refresh and delight him , and in stead of saluage wilde beasts , and serpents , finde courteous entertainment , and kinde vsage of the Natiues and Patriots of the Country : may he not iustly suspect he is out of his way ? For as one saith ; Non est ad astra mollis è terris via : The passage from earth to Heauen is not strowed with Roses ▪ Afflictions then being the way to Gods Kingdome , the Christian mans Country , it is a strong euidence , that he is one of Gods Sons and Children , whom the Father thus chasteneth , as the Apostle saith . Another meanes to strengthen our Faith in the certainty of it concerning saluation , is our manifold infirmities ; a thing not more strange , than true . For , as the Apostle saith ▪ 2. Cor. 12. 10. When I am weake , then am I strong . Therefore , saith he , I take pleasure in infirmities ; most gladly therefore will I reioyce in mine infirmities , that the power of Christ may rest vpon me . Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith , is , not out of the nature and property of infirmities , but because they driue vs from reposing confidence in our selues , to rest the more strongly vpon Christ. This is like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Philosopher speakes of ; As in the winter season , Well-water is more warme than in summer , being inuironed round with cold frost , which causeth the natiue heate to recollect it selfe inward : So Faith being compassed about with many infirmities , is thereby occasionally moued to recollect his strength together : and is then strongest , when the flesh is weakest . As the Apostle saith , When I am weake , then am I strong . This is that , whereof the Apostle speakes , 1. Cor. 1. 25. calling it the foolishnesse of God , which is wiser than men ; and the weaknesse of God , which is stronger than men : For ( saith hee ) yee see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble are called : but God hath chosen the foolish , weake , and base things of the world , to confound the wise , strong , and honourable of the world . What 's the reason ? The Apostle addes it , That no flesh should reioyce in his presence : For of him are we in Christ Iesus , who of God is made vnto vs wisedome , and righteousnesse , and sanctification , and redemption ; that according as it is written , He that glorieth , let him glory in the Lord. Thus Gods strength is made perfect in vs , through our weaknesse . Finally , that which the Pontificians make a block to stumble , or a shelfe to split and wracke the certainty of their saluation ; euen that doth the Scripture put as a faithfull station to harbour in , and a firme ground to anchor on : and that is feare . As they alledge that of the Apostle , Phil. 2. 12. 13. Worke out your saluation with feare and trembling : for it is God , which worketh in you , both to will and to doe , of his good pleasure . But the Pontificians , as if they would professe themselues altogether strangers and aliens from this mystery of grace , they do most grosly peruert and * wrest this place of the Apostle to a quite contrary sense , as if by feare and trembling , the Apostle should teach vs to doubt of our saluation . Indeede , as Trent takes feare ; namely , for the slauish and seruile fear , such as is in the Deuils , and such as is sutable to Romish faith , no maruaile if it be full of anxiety and perplexed horrour : but taking it as the Apostle meaneth it , for the filiall and godly feare that is in Gods Saints and Sonnes , it is free from anxious perturbation . But it is euident , that the Apostle speakes of feare and trembling in regard of Gods power in working in vs , and of our owne manifold infirmities and disabilities to performe any good duety , as of ourselues . For the Apostle testifieth , It is God that worketh in vs both to will and to doe , and that of his good pleasure . Whereupon St. Augustine saith ; Vnde , Cum timore ac tremore ? nisi quia superbia etiam in ipsis rectèsactis cauenda est , ne homo , dum quod Dei est , deputat suum , amittat quod Dei est , & redeat ad suum : Whence is this , that he saith , With fear and trembling ? but because pride is to be preuented euen in our best actions , lest while a man account that his owne , which is due to God , he lose euen that which is Gods , and returne to that which is his owne . And vpon the 103. Psalme , vpon the same words of the Apostle , Augustine saith ; Quare cum tremore ? Quia Deus operatur . Quia ipse dedit , non ex●te est , quod habes : cum timore ac tremore operaberis . Nam si non trem●●ris eum , auferet quod dedit : Why with trembling ? Because it is God which worketh . Because he gaue , and it is not of thee , which thou hast : therefore thou shalt worke with feare and trembling . For if thou wilt not tremble before him , hee will take from thee that which he gaue . And he addes that in the second Psalme , Serue the Lord in feare , and reioyce vnto him with trembling . Si cum tremore exultandum est , Deus aspicit , fit terramontus ; aspiciente Deo tremant corda nostra , nam tunc ibi requiescet Deus : If we must reioyce with trembling , God looketh , and the earth quaketh ; when God looketh on vs , let our hearts tremble , for then God resteth there . Audi illum alio loco , &c. Heare him in another place , Vpon whom shall my Spirit rest ? euen vpon him that is poore , and of a contrite heart , and that trembleth at my word . So that our feare is our security , our trembling our rest and reioycing . Thus we become Gods habitation for his Spirit to rest on . So farre is our feare and trembling from doubting and vncertainty , that our trembling heart becomes a faire obiect of Gods gracious countenance . Vpon him will I looke ; and a firme subiect of his eternall residence , vpon him will I rest , saith the Lord. Or if we referre feare and trembling to the consideration of the day of Christs comming in Maiesty , when euery tongue shall confesse , and euery knee bow vnto him , which the Apostle in the same Chapter a little before mentioneth , expounding it of our appearing before him at that day , Rom. 14. 11. Yet this feare and trembling , is so farre from working in vs wauering and doubtfulnesse of our saluation , that S. Augustine writing vpon the 147. Psalme , saith : In Euangelica lectione territi sumus de di● nouissimo . Terror ille securitatem parturit . Territi enim praecauemus ; praecauentes , securi erimus : In the reading of the Gospell we are affraid of the last day . This terror begets security . For being affraid , we take heede betimes ; and taking timely heede , we shall be secure . And to conclude this point , the wisedome of God saith clearly , Pro 14. 16. In the feare of the Lord is strong confidence , and his children shall haue a place of refuge . Thus whereas the Pontificians teach their people to doubt of their saluation , in regard of their owne indisposition : Gods Spirit reareth vp a Temple of rest vpon our trembling heart ( as once he established the stable earth vpon the tremulous waters ) teaching vs to reioyce in our indisposition and infirmities , and to exult in our trembling , because his strength is made perfect in our weaknesse , because our reioycing and glorying is not in our selues , but in God , who worketh in vs both to will and to doe , and that of his good pleasure . So that the true beleeuers owne infirmities , are strong motiues to driue him out of himselfe , and to rest wholly vpon God , who is his onely strength . What is the reason then , that the Pontifician , so much depressing and vilifying his owne indisposition , in regard of certainty of Faith , is not also moued thereby to renounce himself , and repose his Faith the more firmely vpon God ? The reason is , for that as on the one side , they aduance beyond all measure the power of their naturals , as their free-will , and the like , both in receiuing and retaining of I wot not what inherent grace , whereon they build their iustification : so on the other side , they do as much depresse their indisposition ( as they call it ) not that thereby they might be driuen out of themselues , to seeke rest in God , but that in a Babylonish and confused mixture of a high and lowe conceipt of themselues , they might build an imaginary Tower reaching vp to Heauen , whose foundation and whose fabricke is nothing else , but tottering vncertainty . And were it not that God had altogether confounded these Babylonish builders , not onely in their language , but in their very iudgements , me thinkes , in their naturall policy , they might haue salued or saued the credit of their disposition ( which otherwise they so much adore ) by not mentioning it at all , and in stead thereof haue magnified their naturals , and in herent righteousnesse to the very skyes : and so all their certainty of saluation would euen mole sua , of it owne accord , fall to the ground , according to their owne desire . For , once perswade a man , that his saluation hath but any part of dependance vpon his owne naturall abilities ; and then , the more you possesse him with an opinion of his owne worth , the further off he is from all true certainty of saluation . For as the deeper Seas haue the loftier surges , tossing the ship now vp to Heauen , now downe to Hell , so that the passengers stagger too and fro like a drunken man , and are at their wits end , as Dauid speaks : So the higher a man is mounted from the firme ground of sole sauing Faith , vpon the swelling surges of his owne inherent righteousnesse , the more is his conscience , vpon euery winde of temptation , rowled vp and downe , now to the top of vaine presumption , now to the bottome of deepe despaire , hauing not the least anchor-hold of true hope , whereon to stay his brittle Barke . But sith the Pontificians acknowledge no other instification , but that which is inherent , whereupon doth necessarily follow vncertainty , as a fruit of the same tree ; and seeing this certainty at the best can be no other , but a vaine presumption and false confidence , which they maliciously brand the certainty of true Faith withall : therfore let them at their pleasure cry vp , or cry downe their own coyne , to hold their Merchants in suspense of making any sauing trade by the certainty of saluation , because such certainty grounded vpon their inherent righteousnesse , must needes be meere presumption . CHAP. XVI . Of Pontifician vncertainty in regard of predestination , and persouerance in grace . THe Pontificians , denying the certainty of predestination , and so consequently of perseuerance in grace , do make the vncertainty of both the maine ground to build the vncertainty of their faith vpon . Concerning predestination , the Trent-Councell saith in the 12. Chapter , the title whereof is , To take heed of the rash presumption of predestination : Nemo quamdiu in hac mortalitate viuitur , de arcano diuinae praedestinationis mysterio vsque adeo praesumere debet , vt certò statuat se omnino esse in numero praedestinatorum : quasi verum esset , quod iustificatus , aut amplius peccare non possit , aut si peccauerit , certam sibi resipiscentiam promittere debeat . Nam nisi , ex speciali reuelatione , sciri non potest , quos Deus sibi elegerit : that is , No man while hee liueth in this mortality , ought so to presume of the secret mysterie of diuine predestination , as that he certainly beleeues , hee is altogether in the number of the predestinate : as if it were true , that a man once iustified , eyther cannot sinne any more , or if hee sinne , ought to promise to himselfe certaine repentance . For it cannot be knowne , but by speciall reuelation , whom God hath elected to himselfe . Note here , that the Councell puts no difference betweene the certainty of faith , concerning predestination and rash presumption , still referring all certainty to speciall reuelation from God. So that I would aske these Pontifician Fathers , that if a man by speciall reuelation being assured of his predestination , should thereupon confidently affirme , that hee is certainly in the number of Gods elect , and predestinate vnto life eternall ; whether they would not also iudge this to bee rash presumption . But this by the way . And Chapter 13. the title whereof is , Of the gift of perseuerance : Similiter de perseuerantiae munere , de qu● scriptum est , &c. Likewise of the gift of perseuerance , whereof it is written , he that shall endure to the end , he shall be saued , &c. Nemo sibi certi aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio , &c. Let no man promise to himselfe any certainty by an absolute assurance ; although all men ought to place and repose a most firme hope in Gods helpe , &c. but with feare and trembling let them worke out their saluation in labours , in vigils , in almes-deedes , in prayers , in oblations , in fastings , and in chastity : for they ought to bee fearefull , knowing that they are borne againe vnto the hope of glorie , but not yet vnto glory , &c. Note here , that the Pontifician Councell calleth perseuerance a speciall gift of God , thereby meaning , that it is a gift meerly distinct from faith , & no fruit of iustifying faith . Now the Catholick Doctrine teacheth , that although perseuerance be a gift of God , yet it is not so distinct from true sauing faith , but that it is also a proper fruit thereof . Note here also , how though in generall they say , that all men ought to haue a most firme hope in Gods helpe , yet their maine doctrine is , to driue men to fearfulnesse and doubtfulnesse what shall become of them , seeing they tye their gift of perseuerance to the most vncertaine condition of their owne standing . As the Councell elsewhere saith ; Deus sua gratia semel iustificatos non deserit , nisi ab eis priùs des●ratur : God doth not forsake those that are once iustified by his grace , vnlesse first he be forsaken of them . But come we to the Commentaries vpon this Text of the Councell . First , concerning the point of predestination , whereon depends perseuerance in grace : I commend the Reader to the History of the Councell of Trent , where he may in one briefe view , see how humane deuices , and labyrinths of vngrounded distinctions , were set on worke to vndermine this foundation : some of them holding the Orthodoxe truth concerning election and reprobation , alledging the example of Iacob and Esau , Rom. 9. together with sundry other proofes out of the Scriptures . But a second sort condemning this as a hard , cruell , in humane , horrible , and impious opinion , that it made God an accepter of persons , vniust ; that it ouerthrew free-will ; that it drowned men in the gulfe of despaire ; that it made others carelesse and presumptuous . And therefore , that God willing to haue all men saued , purposed to offer the same meanes to all , and whom he fore-saw would apply their free-will to receiue grace offered , those he predestinated to be saued : Others whom he fore-saw would not obey , but refuse to cooperate with God , those he did reprobate to damnation . Otherwise , there appeared no reason , why God in the Scriptures so often complaines of sinners , labours to reclaime them , and win them vnto him , if there were not in the means of grace offered a sufficiency to saue , and in men a liberty and ability to receiue them . Hereupon the History setting downe the censure of these two opinions , saith , That the first contained a great & hidden mysterie , humbling mans conceit on the one side , and aduancing Gods grace on the other . The other more plausible , popular , specious , and apt to puffe vp man with pride , and herein agreeing with the Friars vaine , professing rather artificiall curiosity in preaching , than accurate and sound Diuinity ; and to the Courtiers it seemed more probable , as more agreeable with politicke respects . It had especially two stout maintainers , that were Bishops . And they which defended it , building vpon humane reasons , thereby shewed their pregnant wit aboue others : but when they came to testimonies of the Scripture , they easily failed in their cause . So the Historie . In the third place , he reciteth the opinion of a third sort , of whom Catarinus is specially named , who , to mitigate and moderate the matter , confesseth , that there is a certaine number of the predestinate vnto life , but those very few , whom God out of his speciall grace purposed effectually to call , and saue . As for the rest , God would haue them also to bee saued , affording them sufficient meanes , but leauing it to their owne will to accept , or refuse them . And these latter were of two sorts ; some that receiuing the means , were saued , though they were none of Gods elect ; and of these there was a great number : Others , refusing to cooperate with God , who would haue saued them , are therefore damned . That the cause of the predestination of those first few , was the only absolute will and pleasure of God : and of those other , Gods preuision of their accepting and vsing of Gods helpe , and their cooperating with it : but the cause of the reprobation of the last , Gods preuision of their peruerse will in refusing Gods helpe , or in vsing it ill . This diuision is much like that which wee finde in Plato's Phedo ; where all men are sorted into three rankes : First , of such as are very good , but very few ; and those dying , goe straight to Heauen , to the Elizian fields . The second , of those that are starke naught , whereof there are very many ; which dying , goe immediatly to Hell , whence there is no redemption : and the third sort , are of a middle condition , neither very good , nor very bad ; who dying , are cast into a Riuer in Hell , where continuing for a yeare or two , till they be throughly purged , they are after that remoued into Heauen . But that Riuer in Hell is long ago with the extreme heate of Hell fire so dryed vp , as it is now become a hot dry stoue , called Purgatory , where that middle sort of Pontificians , who are neyther of the number of speciall predestinate , nor of the worst and refuse of the rest , but such as by the vertue of their free-will , accept Pontifician grace offered them , are for a time entertained in those hellish flames , till eyther their vncleane soules , or their Executors full sachels and powches bee throughly purged . But this is by the way . But from the heate of those altercations , in the time that these things were a hammering in the Councels forge , let vs come to see , what their learned Commentator Vega , hath in cold bloud set downe concerning this point of predestination , according to the Councels definitiue sentence . Duo sunt , &c. There are two things , which the * Fathers define concerning the mysterie of predestination : First , they decree , That not euery one that is iustified , is predestinate , and that the grace of iustification may befall euen those that are not predestinate , because he that is iustified , may lose his iustification once had , and neuer after recouer it . And this ( saith he ) the Fathers deliuered in these words of the 12. Chapter , Quasi verum esset , &c. As if it were true , that he that is once iustified , could eyther sinne no more , or if hee did sinne , ought to promise to himselfe certaine repentance . Sed multò adhuc apertiùs , &c. But much more plainly in the 17. Canon , in these words ; Si quis iustificationis gratiam , &c. If any shall say , that the grace of iustification happeneth to none , but such as are predestinate to life , and all others , who are called ; to be called indeede , but not to receiue grace , as being by Gods power predestinate to euill : let him be accursed . And , saith Vega , by the name of predestination , they doe in this place vnderstand an eternall preordination of some to blessednesse : or , which is somewhat more plaine and familiar , a certaine and firme purpose , whereby God from eternity would bestow blessednesse vpon some men . Now by all this it appeareth , that the Trent-Fathers hold , that others may be iustified , besides those that are predestinate and preordained vnto life . So that it seemeth , the Councels definitiue sentence concerning predestination , concluded vpon Catarinus his opinion afore cited ; that besides the certaine number of the predestinate vnto life , who are but a few , there are another sort left at large , and at their owne liberty , who receiuing grace offered by the cooperation of their free-will , are also iustified as well as the other . Secundum vero , &c. And the second thing , which the holy Synod hath here taught her faithfull ones concerning iustification , is , that the mysterie of predestination , is so hidden and secret , as no man without diuine reuelation can know , who those be , whom God hath predestinate . Verba , &c. The words of the Councell are in the 12. Chapter ; Nam nisi ex speciale reuelatione sciri non potest , quos Deus sibi elegerit : For it cannot be knowne , but by speciall reuelation , whom God hath chosen to himselfe . Quare in principio , &c. Wherefore in the beginning of this Chapter , the Fathers doe wholesomly admonish all beleeuers , that no man , while he liueth in this mortality , doe so farre presume , as certainly to assure himselfe , that hee is in the number of the predestinate . Thus haue wee , I hope , without any equiuocation , the full meaning of this holy Synod concerning predestination , and the certainty of it . As for the point of perseuerance , which Vega coupleth with predestination as necessarily depending vpon it , we shall need to adde no more , but what the Councell it selfe saith expresly enough in Can. 16. cited by Vega : Si quis magnum illud vsque in finem perseuer antiae donum se certò habiturum , absoluta & infàllibili certitudine dixerit , nisi hoc ex speciali reuelatione didicerit , anathema sit : that is , If any shall say , that hee shall certainly haue that great gift of perseuerance vnto the end , by an absolute and infallible certainty , vnlesse he shall learne this by speciall reuelation , let him be accursed . And this ( saith Vega ) confirmeth that which the Fathers said of predestination . Now the cause ( saith he ) for which all righteous men ought to be affraid of their perseuerance , and that none can arrogate to himselfe such a great certainty as this , vnlesse it * happen vnto him by diuine reuelation , the Fathers haue opened in those words of the 13. Chapter , Veruntamen , &c. But let them that thinke they stand , take heede , lest they fall ; and so vnto the end of the Chapter . Thus wee haue the state of Pontifician Doctrine , touching the certainty of iustification , in regard of predestination and perseuerance . For the maine substance of these Trent-Fathers Decrees and Canons , touching predestination and perseuerance , wee shall trye what truth is in them , when we come to set downe the opposite doctrine of the Catholicke Faith. In the meane time , let vs a little weigh the moment of Vega's arguments for the defence of the Councell . In his second Chapter of his 12. Booke , Of the vncertainty of predestination and perseuerance , after a goodly flourish and triumphall tripudiation , as if the field were already won , before he had strucke stroke , he saith , Habemus certissima & fortissima argumenta , &c. We haue most certaine and strong arguments , whereby to confirme and defend the Doctrine deliuered here by the Fathers , and to vanquish the contrary heresies . And first , to proue this definition of the Fathers , saith he , Non omnis , &c. Not euery one that is iustified , is predestinate . We haue many places of Scripture to serue our purpose , prouing , that there haue been many in the state of grace , and afterwards haue fallen from it , and at length damned . For example , Saul , that was elect to be King of Israel , is said ( 1. Sam. 9. 2. ) to be electus & bonus , an elect and good man ; so that there was not a better than he , among all the children of Israel . Now ( saith Vega ) being said to bee bonus & electus , elect and good ( as the vulgar Latine hath it ) it is manifest , that he was then in the state of grace : for the Scripture ( saith hee ) doth not adorne men with such prayses , which are out of the state of Gods grace . But ( saith he ) Saul afterwards fell , and was reiected and damned . I answer : Saul is there called an elect man , in that he was a choice , and goodly tall young man , proper of personage , insomuch as none was found comparable to him for personage and stature ; for hee was taller by the head and shoulders , than any of the people . Doth this proue that hee was one of Gods eternall election ? Or doth God elect men to saluation , for the goodlinesse of their person ? No : wee see the contrary , 1. Sam. 16. 7. That Saul dyed a reprobate , and desperately , we easily grant it : But that Saul euer was in the state of grace , Vega saith nothing yet to the purpose to proue it , nor euer can he . I rather maruaile , why Vega omitted a more probable argument , to proue Saul to haue once been in the state of grace ; to wit , because the Spirit of the Lord comming vpon him , he was turned into another man ▪ An argument which some other Pontificians vrge : yet Vega alledgeth St. Augustines censure of Saul , who concludes him to bee a reprobate , saying , The example of this Saul , makes against some proud heretickes , which deny that any of the good gifts of the holy Ghost , may be giuen to those , that doe not appertaine to the condition of Saints . Which saying of that worthy Father , doth plainly proue , that Saul was neuer of the number of Gods Saints ; and that euen wicked and reprobate men may haue notwithstanding some speciall gifts of the holy Ghosts , and yet be neuer a whit the nearer to the state of grace . Saul was said to be changed into another man , when Gods Spirit came vpon him ; not in regard of conuersion from sinne vnto God , or from a wicked life to the state of grace : but of a priuate man , whose thoughts reached no higher than his fathers Asses , hee was made a Prince , and endowed with Princely qualities of wisedome and courage , the gifts of Gods Spirit , whereby hee was enabled for such a weighty gouernment . Yea , we are not affraid to put this case to the tryall euen of a Bishop of Rome . Gregory , the last good Bishop of Rome , saith thus of Saul : Saul electus dicitur , non secundum gratiam , sed secundum iudicium . Bonus dicitur , vt diuinae aequitatis dispositio commendetur . Bonum profectò est , quicquid est iustum , &c. Saul is said to bee elect , not according to grace , but according to iudgement . He is called good , that the disposition of diuine equity might be commended . That indeed is good , whatsoeuer is iust , &c. And he illustrates this by the instance of Ecclesiasticall Pastors . Per iustitiam quippe Dei , Pastores reprobi , &c. For by the iustice of God , reprobate Pastors are permitted to climbe to the regiment of holy Church ; but they which are euill by their iniquity , are good by diuine dispensation : and now by the secret ordination of God , they are elected , who at the last , in the vniuersall iudgement , shall be reprobated . Therefore a reprobate shepheard , because by diuine dignation he is appointed to that office , may bee called elect : and because he is iustly permitted , hee may bee called good . And because hee is thought fitter than others to execute Gods iudgements , therfore none is said to be better than he among the children of Israel . Seeing therefore it cannot be proued , that Saul was euer in the state of grace , but the contrary is manifest , euen by the iudgment of him , who , was once Bishop of Rome ; no maruaile , if he dyed a desperate Reprobate . Hereunto Vega addeth Salomons example , that being endued with extraordinary wisedome from God , and so standing in the state of grace , he afterwards fell away , and Vega laboureth to proue , that Salomon dyed a Reprobate . For answer ; that God gaue such wisedome to Salomon , this proues him no more to be in the state of grace , than that which was giuen to Saul . This wisedome giuen to Salomon was famous indeede , but for ought we finde , it was no other , but a naturall and morall wisedome , and knowledge , whereby he might the better iudge that great people , committed to his charge , as Salomon himselfe saith , 1. Kings 3. 9. and know the nature and property of all creatures , as 1. Kings 4. 29. 30. 31. &c. Not that I deny , but that Salomon might now be in the state of grace , and no doubt but he was : but that hee was not therefore in the state of grace , because of his extraordinary wisedome giuen vnto him . For doe not wee know , that for a naturall and morall wisedome , euen Heathen men , as many Pagan Philosophers , haue farre excelled many of Gods Saints ? Againe , as we deny not , but that young Salomon was now in the state of grace ; so we deny , that hee euer fell totally away from this estate . It is true , he fell fearfully , but not totally : for marke what the Scripture saith expresly , 1. Kings 11. 4. It came to passe , when Salomon was old , that his wiues turned away his heart after other gods ; and his heart was not perfect with the Lord his God , as was the heart of Dauid his father . And in the 6. vers . Salomon did euill in the sight of the Lord , and went not fully after the Lord , as did Dauid his father . Whence note , first , that it is said , When Salomon was old . Indeede old age when it comes to dotage , is dangerous , and very slippery : but to dote vpon women , yea many women , wiues and concubines , so many hundred of them , and those also strange women , of a strange Religion ; alas , poore old Salomon , how were his affections distracted , and his thoughts euen pulled asunder , as it were by so many Furies , as there were fancies in his womens heads ! Well , by this meanes , the byas of his affections wheeling about his women , as so many Mistresses , caused his heart to decline from his direct course , tending towards the maine marke , which was God. But this declination , it was no flat Apostacy ; for now the worst was , that he went not fully after the Lord his God ; his heart was not perfect with the Lord his God , as was the heart of Dauid his father . His former single heart began now to double , his vpright heart began now in victa aetate , in his verging or stooping old age , to grow crooked . Yet for all this , he kept him vpon his feete , he still stood in the state of grace , although with much staggering : and though his left foote failed him , yet his right foote remained firme ; though the left foote of his affection went after his strange women , and so was drawne with them after their strange gods ; yet he had the right foot of his affection vpright to God-wards . Which I speake , not to excuse or mitigate his sinne : for it was most fearefull and lamentable , and to bee bewayled with sad repentance and a floud of teares : But taking Gods Word for my warrant , I affirme , that though Salomons fall was fearfull , yet it was not totall ; his heart had not quite forsaken his God. Againe , as Salomons fall was not totall , so neyther was it finall : For we haue his Ecclesiastes , as an eternall monument of his intire repentance and conuersion from vanity to God. And as an infallible token of a true penitent , he stiles himselfe the Preacher . He layes aside his royall Crowne , diuests himselfe of all his Princely titles and ornaments , and in stead thereof , takes on him the humble , but holy stile of a Preacher ; not onely to preach repentance vnto others , but to perswade them by the strongest argument of his owne practice , and the best euidence of his owne experience . And the Wisedome of God shewes it selfe admirable , in making choice of Salomon to be the Pen-man of that excellent Book of Ecclesiastes , euery line whereof , hee that runnes may reade in the face of wise Salomons owne experience : in which mirrour , euery naturall man may cleerly see his owne full proportion . Salomon had no more strange wiues and concubines , than the world hath minions of strange vanities , which euery carnall man , according to the variety of his fancy , as his Idoll-Goddesse , adoreth . Now God in his mercy willing to admonish the vaine world , and to reclaime vaine men from their sundry Idol-pleasures , and withall the more strongly to allure them , in his wisdome , makes speciall choice of Salomon to be his Preacher . Why so ? Salomon was the wisest man that euer was , from the first Adam , before the second Adam , Christ , and so of all men in the world , could giue the exactest iudgement , and truest censure of the nature of all things vnder the Sun. Besides his incomparable wisdome , he had a most aboundant experimentall knowledge of all earthly things , whatsoeuer might seeme excellent in the eye and iudgement of flesh and bloud ; yea , hee was most industrious and studious , eagerly searching into the depth and height , and all the dimensions of worldly excellency ; till I might see ( saith he ) what was that good for the sonnes of men , which they should doe vnder the Heauen , all the dayes of their life . Wouldst thou then know , thou worlds doting Louer , what the true nature of the world , and of all that is in the world ( as the lust of the flesh , the lust of the eye , and the pride of life ) is ? Hearken to the Preacher , yea aske Salomon , the wisest of men . Aske him in any kinde , he will resolue thee , as he did the Queene of Sheba , and other Princes that came to heare his wisedome ; whom he resolued in all their questions . Trauaile not to any of the Philosophers , to enquire of them wherein thy Summum bonum consisteth : for when they haue told thee all they can , thou wilt come as farre short of giuing them credit , as they will doe in giuing thee true counsell . If they tell thee , that riches , pleasures , and honours , are all vaine things , and no felicity to be found in them : thou wilt but laugh at them , as men at least experimentally ignorant of the nature of those things , whereof they neuer had the vse and possession . Aske Diogenes of honour , & hee prefers his Tubbe before Great ▪ Alexanders Triumphes ; and tramples on Plato's pompous pride , with a greater pride of pouerty . And in a word , thou wilt answer them all , with ignoti nulla cupido : they therefore despise these thing , because they neuer tasted the sweetnesse that is in them , at least in the worlds apprehension . But come to Salomon , who not onely knew the nature of these things better than all those Heathen wise men , but also made it his study , yea , and his practice too , to know them by an infallible experience ; and his iudgement will be found to bee aboue all exception . And what is his iudgement of all these things ? what profit , or what pleasure , or what contentment found he in any , or in all of them ? This is his definitiue sentence of them : All is vanity , and vexation of spirit . Thou hadst better farre to beleeue him , than goe about to trye . Hee stands as a Sea-marke to war●e all wordly Merchants , yea the greatest Princes and Potentates of the earth , to beware of those Rockes , and She●●e● , and Syrtes , whereon himselfe suffered wofull shipwracke . But yet , if vnheedily , thou hast fallen vpon the same Rockes , behold also Salomon standing as an example of penitency to all men . For as hee teacheth all men to eschue the deceiptfull pleasures , profits , and preferments of the world ; so he i●●●teth them to follow with him the true and souereigne good ; concluding his Booke thus , Let vs heare the end of all , Feare God , and keepe his Commandements ; for this is whole man ; for God will bring euery worke to iudgement , with euery secret thing , whether it be good or euill . A noble precedent of a penitent soule ; not onely to repent himselfe , but to become a royall Preacher of repentance to others . So did his father Dauid , Psal. 51. where , repenting of his sinne , and hauing pleaded for Gods mercy and fauour , to the ●a . vers . then as a speciall fruit of his reconciliation with God , hee saith , Then will I teach transgressors thy wayes , and sinners shall be con●er●●d vnto thee . So that this is the vp-shot of all this discourse of Salomon , to giue God the glory in Salomons repentance , and in his choosing of him , to bee both a Patterne and a Preacher of repentance to the world . If I haue beene ▪ longer herein , than perhaps may seeme sutable to the present purpose , I must craue pardon ; although I shall not repent me , if by this means I shall be any occasion of conuerting any young Alipius from the Circensian pleasures of this vaine world , to the imitation of Salomons repentance ; as St. Augustine thanked God , for hauing beene a meanes of conuerting Alipius from the Circensian games , wherewith he had been so bewitched . Which , saith Augustine , was vpon this occasion : Alipius being present at one of my Rhetoricke Lectures in Carthage , I tooke occasion , being offered , to delight my Auditory with a Simile taken from the Circensian games , wherewith Alipius being taken , Augustine confesseth ; Tu scis , Deusnoster , quod tunc de Alipio de illa peste sanando non cogitauerim : Thou knowest , O God , that at that time , I did not so much as think of curing Alipius of that pestilentiall disease . Or as the same Augustine , contrary to his vsuall manner , hauing made a digression besides his intention from his purpose , was as it were by Gods all-directing prouident hand , led out of his owne way , to reduce a wanderer into the right way . For by his digression , hee was a meanes to conuert one Firmus a Merchant , but a Manichee vnto the true Faith : Possid , in vita August ▪ cap. 15. But to returne to our purpose . Notwithstanding the Book of Ecclesiastes bee a most cleere euidence of Salomons repentance , sith it cannot be denied to be his , both by the title of it , and the whole passage of the booke ; yet Vega labours tooth and naile to make a Reprobate of him . One of his reasons is , because the Scripture makes no mention of his repentance , as of Dauids . But I hope , the booke of Ecclesiastes he will allow to be Scripture . But shall we take all those for Reprobates , whose sinne the Scripture recordeth , but makes no mention of their repentance ? What then shall become of holy Moses , whose infidelity at Meribah , in not honouring the Lord by his obedience and faith , is recorded in Scripture , yea so , as there is not onely no mention of his repentance ; but , as if his sinne remained vnpardoned , and hee deceased in Gods displeasure , he was not suffered to come into the land of Canaan for that very cause . Did not therefore Moses repent him of his sinne ? or dyed he in Gods displeasure ? or must hee not come into the Kingdome of Heauen , whereof Canaan was a type ? But Vega prosecuting the matter very eagerly , alledgeth also his proofes , not onely out of Ecclesiasticus , to no purpose ( but not a word of Ecclesiastes ) but also out of St. Augustine & Cyprian ; who indeed doe speake somewhat difficultly and doubtfully of Salomon , as making his example a matter of terrour , and so it is no doubt . But there are also other Fathers to counterballance them , & for the Doctrine of small falling away from grace , we shall see their iudgements at large . Yet at length , Vega himselfe is willing to condeseend so farre to indifferency herein , as he is content to waue the matter , so it be granted , that though Salomon did repent , whereof there are such pregnant proofes , yet at least his example of falling may confute ( as hee saith ) Iouinian , that denyed the iust could once fall away from the grace receiued . Another example he brings of Iudas , who ( saith hee ) had once grace , and fell away from it . For Iudas was in the state of grace , at what time he was chosen to be an Apostle ; else he had not bin admitted to that dignity . And that hee both had ▪ and lost this grace , Christ proueth ; saying , Of those whom thou gauest mee , haue I lost none , but the sonne of perdition . So Vega. But tell mee , Vega , what grace had Iudas , when he was chosen to be an Apostle ? Had hee the true grace of iustification , whereby he was accepted with God ? Where proue you this ? You might remember your Schoole distinction ; which may well enough be admitted ; to wit , of gratia gratis data , and gratia gratum saciens : the first , a grace freely giuen , to enable men to the worke of the Ministery , and such like ; whereof Christ speaketh , Freely you haue receiued , freely giue : but the other is that grace , which makes a man accepted with God through Christ ; whereof the Apostle speaketh , Ephes. 1. ● . where hauing spoken in the Verse before of Gods predestinating vs vnto the adoption of children by Iesus Christ , according to the good pleasure of his will ; he addeth , To the praise of the glory of his grace , wherein he hath made vs accepted in the beloued , &c. Now Iudas being made an Apostle , had the former grace giuen vnto him , to enable him to preach , and doe miracles , and to discharge the duety of an Apostle : but the other grace , to make him accepted in the Beloued , according to Gods eternall purpose in predestination , whereof the Apostle there speaketh , we deny that euer Iudas had that grace . Yea , Vega himselfe confesseth , that Iudas was not of the number of the predestinate to life eternall , but that notwithstanding he had the grace of iustification . Vnlesse Vega equiuocates in the word Grace , meaning onely a certaine fauour of God towards Iudas in making choice of him to be an Apostle . If Vega meane so , we grant that it was a great fauour indeed ; but that Iudas was so in the grace and fauour of God , as to be adopted for one of his Children , and so accepted in his beloued Sonne , we vtterly deny ; nor can Vega with all his Sophistry euer proue it . Christ saith indeed , Of them whom thou hast giuen mee , I haue lost none , but the sonne of perdition . Was Iudas then giuen to Christ by his Father , in such a speciall manner as the rest of the Apostles were , who were also holy and elect vessels of mercy ? Gods giuing there vnto Christ , is in a twofold respect to be considered : First , as all the Twelue were Apostles ; so God gaue them all to Christ , without difference , to serue him in the ministery of the Gospell . For the wickedest Apostle or Minister of the Gospell , hath as great power and authority giuen him to execute his function , as the holiest of all . The wicked Scribes and Pharisees must bee heard with all attention and reuerence , sitting in Moses Chaire ; that is , teaching Moses Doctrine . But secondly , the Twelue were giuen to Christ as men ; and so they were giuen in a most different respect , and to a diuers end . Our Sauiour saith ▪ Haue not I chosen you Twelue , and one of you is a Deuill ? Iudas was a Deuill ( that is , a deuillish man , a Deuill incarnate , as we vse to say of a most wicked man ) when God gaue him to Christ ; and as a man , a wicked man , hee was giuen to Christ to be his Minister , that he might also be his betrayer , as the Scriptures had foretold ▪ But the rest of the Apostles were giuen to Christ , as men elect and predestinate in Christ to life eternall . So was not Iudas giuen to Christ , euen the enemies being witnesses . St. Augustine hereupon saith , vpon the words of Christ , Ioh●6 ●6 . Haue not I chosen you Twelue , and one of you is a Deuill ? Vt non ad electionem etiam ipse pertinere videatur : That ( saith he ) Iudas might not seem to appertaine to the election . Non enim facile , &c. For the name of Elect is not easily found in an euill man , vnlesse when euill men are elected by euill men . Quod si put auerimu● , &c. If we shall thinke that he also was elect , that by his treason the Lords Passion might be accomplished : that is , that his malice was elected to some purpose , sith God can make a good vse euen of the wicked . Illud , &c. Let vs attend to that he saith , Iohn 13. 18. I speake not of you all , I know whom I haue chosen : Vbi declarat , &c. Where he declareth , that none but good men appertaine to the election . Ac per hoc , &c. And hereby , that which is said , I haue chosen you Twelue , is spoken by a Figure Syne●doche that by the name of the greater or better part , that also might be said to be fulfilled , which doth not belong to the name it selfe . So Augustine . And also vpon the same words of Iohn 6. in his exposition of the 55. Psalme ▪ Nonne vos , &c. Haue not I chosen you Twelue , and one of you is a Deuill ? Ergo ●● Diabolus electus est ? Is euen a Deuill then elected ? Aut si electus non est , &c. Or if he be not elected , how did he elect Twelue , and not rather Eleuen ? Electus & ille est , sed ad aliud ▪ Electi vnd●●im ad opus probationis , electus vnus ad opus 〈…〉 ▪ Iudas was also elected , but to a diuers purpose . The eleuen were elected to the worke of approbation , that one was elected to the worke of temptation . So Augustine . So that as the election of the Twelue , was for diuers ends ; of the Eleuen to their saluation , and of Iudas , to become an instrument of Christs death , to his damnation : So Gods giuing of the Twelue to Christ , was for different purposes ; for though all of them were chosen to be Apostles , yet Eleuen of them were also chosen to be vessels of grace , not onely to conuey it to others , but to conserue it in themselues : but Iudas , a Deuill , a sonne of perdition , was chosen not only to be an Apostle , but the betrayer of Christ ; God well vsing an euill instrument , as Augustine saith . In the meane time , let it not seeme strange , that the Pontificians so highly dignifie Iudas as to giue him once a place in the state of grace for as St. Augustine reporteth , the Deuill wanted not a sort and sect of Heretickes , called Cainites ( because they worshipped Cain , who murthered his brother ) who also held Iudas in very high esteeme , as some certaine diuine creature , euen for betraying of Christ , because ( say they ) he knew it was a worke that would 〈…〉 profitable to the world . But seeing Vega , with his Pontificians , will needes make Iudas an example of a man , once in the state of sauing grace , let them take him as Christ cals him , a Deuill ; such was elect Iudas : and so wee shall not enuie , but pitie the case of these men , that confesse themselues to bee in no better state of grace , than Iudas once was . But Vega , in behalfe of the Councell of Trent , prosecutes his arguments , to proue the vncertainty of predestination and perseuerance , in fiue whole Chapters together , from the third to the seuenth ; shewing himselfe a true Pontifician , in doubling and iuggling with the truth . But his arguments are so sleight , and his instances so impertinent , that I will not spend time in the reciting of them . Onely I will name the head of them , that the Reader may thereby estimate the whole body . As , That some predestinate haue sometimes been out of the state of grace ; as namely , before their effectuall calling : and some after their effectuall calling , as falling from grace by euery mortall sinne , as the Pontificians teach . And as they may fall from grace , so the wicked ( he must needes meane the reprobate , as opposite to the elect ; for else , all men by nature are wicked , and there is no difference , as the Apostle speaketh ) the wicked ( saith Vega ) may bee receiued into grace , as the predestinate may fall from grace . And so wee yeeld vnto him , that the wicked ; that is , the reprobate , may bee as well receiued into grace , as the predestinate and elect may fall from grace totally or finally . But we still affirme , and shall by and by confirme it , that the elect of God cannot fall totally and finally from grace : and no more can the reprobate be euer receiued into grace . But Vega's seuenth Chapter seemes to be full of moment , the title whereof is , De consensu Doctorum , & Ecclesia totius in Iouinianum & Vicel●um : Of the consent of Doctors , and of the whole Church against Iouinian and Wiclefe . Note here a point of Pontifician brauery , and serpentine subtilty together : First , a goodly flourish of the consent of Doctors , and of the whole Church ; and then to disgrace the Doctrine of predestination , as a nouelty , and an opinion of singularity , he fastens it vpon Iouinian and Wiclefe , as the prime authors of it . Now because the Chapter is long , and full of allegations , as his manner is in his serpent-like gate ; let it suffice vs to take the contents of the whole in a few words . And because we will not be our owne caruers , we will take Vega's owne words , in the beginning of the Chapter : Praedestinates & iustificatos posse cadere à Dei gratia , & necessariam esse omnibus perseuer antiam vsque ad mortem , vt p●rueniatur ad palmam , satis potest ex praedictis constare : sed vt constet consensisse semper huis veritati Ecclesiam , quod nos vbique ostensures esse sumus polliciti , adiungam ijs , quae iam cita●imus , aliquot alia testimonia Doctorum , quae hanc ▪ veritatem luculenter nos docent : that is , That the predestinate and iustified may fall from the grace of God , and that perseuerance vnto death is necessary for all , that they may come to the Crown , it may sufficiently appeare by that wee haue said before : but that it may appeare , that which wee haue euery where * promised to shew , that the Church hath alwayes consented to this truth , I will adde to those already cited , some other testimonies of Doctors , which doe clearly teach vs this truth . These words are the ground of the whole Chapter ; wherein obserue , that the maine thing Vega shootes at in this Chapter , is to proue , that therefore the predestinate , and those that be iustified may fall away from grace , because ( forsooth ) perseuerance in grace vnto the end is necessary for all . Now though this ground be most false and absurd , yet his whole Chapter tendeth to proue , that because vpon the necessity of perseuerance , the Doctors of the Church vse many exhortations to men to perseuere , whose testimonies to this purpose Vega heapeth vp in great number : therefore the Doctors of the Church doe all consent , that a man that is predestinate to life , may fall away from grace . It is Vega's owne collection : for else , saith he , why doe these Doctors vse so many exhortations to men , to striue to continue in the faith , not to be secure vntill the end ? for this is the summe of all his testimonies that he alledgeth . In the prosecution of all which , I cannot better compare Vega , one of Trents chiefe Questers , than to a Spaniell , which taking his scope in a large field , trauersing vp and downe , in and out to find game , puts vp many a Foule but still the more he prosecutes them , the faster and farther they flye from him . So dealeth Vega. Hee takes the whole Church , a large field to quest in , he startles many a Doctor and Father , foolishly thinking in his owne sent , to make them his owne ▪ but in the vpshot , they flye the farther from him . As here . The Fathers exhort men to constancy , and perseuerance in the grace of God , not to bee negligent and carelesse , not to be carnally secure , but so to runne , as they may obtaine . True ; and such exhortations are most godly and necessary : for they are speciall meanes and motiues to stirre vs vpto attaine that end of our faith , the saluation of our soules , to which we were predestinate , and preordained of God. For as God hath appointed vs to the end so he hath appointed vs also to the meanes , as Ephes. 2. 10. For wee are his workemanship , created in Christ Iesus vnto good workes , which God hath 〈…〉 ordained , that we should walke in them . Exhortations therefore , and pious admonitions are very necessary , as speciall meanes to draw vs on along to our wished end , as a stiffe ga●● of winde , filling the failes of our deuoutest affections , vntill wee 〈…〉 at our appointed port . And whereas Vega would pe●●ersly conclude hence , that because we must take heede least we fall , as the Councell of Trent alledgeth out of the Apostle ▪ therefore the predestinate to life may and doe fall away hence rather we may conclude the contrary , that seeing God hath predestinated vs to the end , which is our full and small saluation , and hath chal●● vs out the way and meanes , by which we come to reach and attaine to this end , as to walke carefully and heedfully , fearing to displease God , sollicitous to serue God , to take heede of carnall security , and all false and groundlesse confidence ▪ therefore continuing on in this path , obseruing these meanes , tending vnto the end , we doe hence gather to our selues stronger assurance euery day , that we shall at length , most certainly attaine to the end of our most Christian race , and so obtaine the Crowne of life . For as St. Peter , exhorting the faithfull to diligence and perseuerance in holy duties , as meanes leading to the end : saith , If yee doe these things , ye shall neuer fall : for by this meanes an entrance is made vnto you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What ? Did St. Peter meane , that the faithfull should be doubtfull , or vncertaine of their saluation ? or were they so much nearer to falling away from grace , because hee warnes them so much to be carefull to keep their way , and to continue in the meanes ? No ; the contrary : for by this meanes , an entrance was administred aboundantly into the Kingdome of Gods glory . And this is the vnanimous scope of all the testimonies of those Doctors and Fathers of the Church , which Vega so multiplyeth , going about to corrupt so many witnesses , to giue in euidence for the instability and slipperinesse of his Pontifician grace . Now for his eight Chapter , which he spends about answering some places in St. Iohns Epistle , seeming , as he saith , to make for the Heretickes , as Iouinian , &c. we will speake of it in a fitter place by and by , when we come to confirme the Catholicke truth ; and in the meane time leaue Vega dazeling his owne eyes , by his ouer-daring of the glorious Sunne , and scorching his owne wings , in fluttering about the bright flame of Gods Word , which for all his huffing at it , he shall neuer be able to put out . But hee goes on , to proue that no man can know his owne predestination and perseuerance , but by diuine reuelation . In his 10. Chapter , he brings Salomons saying , and such like , Blessed is the man that feareth alwayes ; as though the feare of God were an enemy to Christian assurance in this kinde : sith it confirmes it much more ; the holy feare of God being a certaine fruit and effect of predestination , leading to perseuerance , as both we haue , and shall further make good . Hee alledgeth also against the certainty of perseuerance , that of Salomon , Pro. 27. 1. Boast not thy selfe of tomorrow : for thou knowest not what a day may bring forth . Here the Pontifician still is like himselfe , bewraying his malice against the truth , as if certainty of grace were a boasting . Nothing lesse . For while we entertaine certainty , we exclude , and vtterly abandon boasting and presumption ; certainty and presumption being incompatible , yea contrary one to the other , and cannot possibly cohabit , and dwell together in one heart . For there is nothing more vaine than boasting , nothing more vncertaine than presumption : besides , Salomon there speakes of to morrow , as our Sauiour , Matth. 6. 34. and as St. Iames , Chapt. 4. Vers. 13. 14. that men should not be eyther ouer anxious , and sollicitous , or ouer presumptuous of to morrow , about their worldly affaires ; Whereas thou knowest not , saith Iames , what shall be on the morrow ; for what is your life ? you may as a vapour vanish away before to morrow . So that in these things that are in regard of vs contingent , a man can haue no certainty . But saluation stands not vpon any tickle termes of contingency , as wee shall see anon . And whereas Vega alledgeth Bernard , as denying the certainty of election and predestination , because , saith Bernard , the Scripture is against it , which saith , Man knoweth neither loue nor hatred , by all that is before them : although we be not absolutely bound to beleeue any mans authority in alledging the Scriptures , when it is plaine hee mis-vnderstandeth , or at least mis-applyeth the place , as Bernard , vnder correction , doth here ; sith it is plaine and euident ( as wee shewed before ) that the Preacher speaketh of these outward things , as prosperity and aduersity , which are no certaine markes of Gods fauour or displeasure , as being common to all men promiscuously , as well the righteous as the wicked : yet we are not so straight-laced , as not to embrace euen Bernard himselfe in this point . For if the certainty of saluation rested vpon mans testimony , wee might as soone relye vpon Bernards authority , as another . But where Bernard speakes properly and iudiciously in applying the Scriptures , none is more cleare than hee in this matter ▪ So that in the very same Sermon , out of which Vega pickes so much matter , as he thinkes makes for him , Bernard doth confute Vega's mis-conceit of his meaning , confirming that truth , which wee auouch ▪ For where Vega leaues off , Bernard goes on , and saith : Propter hoc data sunt sign a quaedam , & indi●ia manifestas salutis , vt indubitabi●e sit , eum esse de numero Electorum , in quo ea signa perman serint . Propter hoc ( inquam ) ques praesciuit Deus , & praedestinauit conformes fieri imaginis Filij sui , vt quibus certitudinem negat causa sollicitudinis , v●l fiduciam praestet gratia consolationis : For this cause ( saith he ) there are certaine signes , and manifest tokens of saluation giuen , that it might be indubitable , ( out of all doubt ) that he is of the number of the Elect , in whom these signes doe abide . For this cause ( I say ) whom God foreknew , he also predestinated to bee made conformable vnto the image of his Sonne ; that to whom the cause of sollicitude or fearfulnesse doth deny certainty , the grace of consolation might giue euen a confident assurance . So Bernard . Whence we see , that whereas immediatly before he had said , that which Vega alledgeth for his owne purpose ( alledging authorities of Fathers , as Satan did the Scriptures , by peece-meale ) Generationem istam quis e●arrabit , &c. Who shall declare that Generation ; to wit , of Gods Children , whereby they are both begotten and preserued in grace , that they cannot fall away , as Bernard there excellently sheweth ? Quis potest dicere , Ego de electis sum , &c. Who can say , I am one of the elect , I am one of the predestinate to life , I am of the number of Sonnes ? Quis h●t , inquam , &c. Who , I say , can say these things ; the Scriptures gain-saying : Nescit homo , &c. Man knoweth not whether he be worthy of loue or hatred . Whereupon he addes , Certitudinem vtique non habemus ; sed spei fiducia consolatur nos , ne dubitationis huius anxietate penitus cruciemur : We haue not certainty ; but God doth comfort vs with a confidence of hope , lest we should be altogether tormented with anxiety of doubting . Thus farre Vega alledgeth out of Bernard . But note here , Bernard speakes not of vncertainty in regard of faith ; but in regard of humane frailty , which he cals the cause of sollicitude or fearfulnesse : and so he concludes , not leauing Gods Children in a miserable vncertainty , sith they haue many infallible and manifest signes and tokens of their saluation , that they are , without all doubt , in the number of Gods elect ; hauing the grace of consolation to make them confident , that they are predestinate to bee made conformable to the Image of the Sonne of God , although they want not in the meane time , the clogs of carnall infirmities , that doe often impeach and checke their Cheery and Christian confidence , while the beames of faith are ouer-clouded with the vanishing vapours of fleshly feare , vntill the storme of the afflicted and conflicting conscience be ouer , and the cloud wasted by the prepotent sunne-beames of grace , which will not long be eclipsed , or suspended from shining vpon the faithfull soule . But of Bernards authority for the point of certainty more clearely anon , where his eyes are not dazeled or deceiued by a false light , at least , by a mis-apprehension and mis-application of the true light . Now to conclude Vega's arguments , from the 11. Chapter , to the end of his 12. Booke , he yeeldeth thus farre , That a man may come by some signes to haue some probable coniecture and opinion of his predestination , and perseuerance in grace . The title of his 11. Chapter is in these words : Ex beatitudinibus Euangelicis , probabilis potest colligi nostrae & al●orum praedestinationis seu perseuerantiae opinio : By the Euangelicall beatitudes , there may bee gathered a probable opinion of our owne and others predestination or perseuerance . And those seuerall beatitudes , hee mustereth vp in so many Chapters to the end of the Booke ; as Humility , Meeknesse , Mourning , Hunger and Thirst after righteousnesse , &c. as they are laid downe , Matth. 5. in all which Chapters Vega doth but fight with his owne shadow : where wee leaue him , and come to the Catholicke truth . CHAP. XVII . Of the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and perseuerance ▪ therein vnto glory . BEing now , by Gods grace , to speake of the certainty of sauing Faith , in regard of predestination and perseuerance ▪ that we may not seeme to build , without laying first a foundation ; it is requisite , first of all , to lay downe the true state of the Doctrine of predestination , as wee finde it reuealed in the Scriptures . And so much the rather , because the Pontificians haue so miserably mangled it , seeking by their cunning vnderminings to blow vp ( wherein they are very expert Pioners ) and so to throw downe the most goodly frame of Christian Faith , like those their typicall Babylonian Edomites , who said of Ierusalem ( the type of Gods Church and Chosen ) Raze it , Raze it , euen to the foundation thereof . For the Church of Christ , consisting of all the Elect , is mainly founded vpon the eternall decree of Gods predestination . So that in this case , wee are not to forbeare to speake the truth , because carnall minded men haue from time ▪ to time carped and cauelled at this Doctrine , as wee reade in the Councell of Trent : For as St. Augustine saith , Nu● propter mal●s vel frigid●s , huius sententiae ( nempe . praedest ●●ationis ) veritas deserenda , aut ex Euangelio delenda putabitur ? Dicatur verum ▪ maximè , vbi aliqua quaestio , vt dicatur , imp●ll●t , & capian● , qui possunt : ne forte cum tacetur , propter eos , qui capere non possunt , non solum veritate fra●dentur , verumetiam falsitate cap●●●tur ▪ qui verum capere , qu● capiatur falsitas ▪ possunt : that is , Is the truth of this Doctrine ( ●o wit , of predestination ) to bee for saken , or shall it be thought worthy to be cancelled out of the Gospell , because of those that are wicked and cold ? Let the truth bee spoken , especially , where any question doth inforce it to be spoken , that they may receiue it , who are capable of it ▪ le●t haply , when it is concealed , in regard of those that are not able to receiue it , they who are capable of the truth , whereby falshood may be detected , be not only defrauded of the truth , but may be taken with falshood . And a little after : Nonne potius est dicendum verum , vt qui potest capere , capia● , quam ●●cendum ▪ vt non solum id ambo non capiant , ver●●●e●i●m qui est intelligentior , ipse sit peior ? Instat inimicus gratiae , atque vrget modis omnibus , vt credatur secundum merita nostra dari ; ac sic gratia i●● non sit gratia . Et nos nolumus dicere , quod teste Scriptur● 〈◊〉 dicere ▪ timemus enim videlicet , ne loquentibus nobis 〈◊〉 , q●● veritatem non potest capere ; & non timemus , ne tacentibus nobis , qui veritatem potest capere , falsitate capiatur . Aut enim sic praedestinatio praedicand● est , quemadmodum eam sancta Scriptura euid●●ter loquitur , vt in praedestinatis , sine poenitentia sint dona & vocatio Dei : aut gratiam Dei secundum nostra dari merita confitendum , quod sapiunt Pelagiani : that is , Is not the truth rather to be spoken , that he which can receiue it , may receiue it , than to be concealed , that not onely neyther can receiue it , but also he that is more intelligent , may be made worse ? The enemy of grace is instant , and vrgeth by all meanes , that it might be beleeued , it is giuen vnto vs according to our merits ; and so grace should now bee no more grace . And yet wee will not speake , that which by the testimony of the Scripture we may speake : for we feare , forsooth , lest if we speake , he be offended that cannot receiue the truth : and we doe not feare , lest while we are silent , he which is able to receiue the truth , may be deceiued by errour . For eyther is predestination so to bee preached , as the holy Scripture doth euidently declare it , that in those that be predestinate , the gifts and calling of God may bee without repentance : or else we must confesse , that the grace of God is giuen according to our merits , which is the opinion of the Pelagians . And againe in the same booke , Chapt. 21. Nimi● contentionis est praedestinationi contradicere , vel de praedestinatione dubitare : It is too much peruersnesse to contradict predestination , or to call it into question . Yet Saint Augustine denies not , but that wisedome and discretion is to be vsed in the preaching of it . For ( saith he ) it is not so bee preached to the ignorant multitude , as that the preaching of it may seeme worthy of reproofe . For dolosi , vel imperiti medici est , etiam vtile medicamentum sic allegare , vt aut non profit , ●ut ob●●t : It is the property of a deceiptfull , or an vnskilfull Physitian , so to apply euen a wholesome plaster , as that either it doe no good , or else hurt . Which was the prouident wisedome of his sacred Maiesty , our gracious Soueraigne , in his late in●unction to Ministers ; not to debarre them from the free and lawfull , yea the most vsefull and comfortable preaching of that diuine Doctrine of predestination , as occasion serued : but rather to giue direction , at least to younger Diuines , lest through want of mature iudgement in the manner of opening that mysterie , and applying of it , they might haply put a stumbling blocke before the iniudicious and ignorant hearer . For otherwise his excellent Maiesty doth himselfe beare royall record to this diuine Doctrine , in his learned Paraphase of the Reuelation , the 20. Chapter , in the latter end , in these words , The booke of life was opened , to the effect that all those , whose names were written in it : to wit , predestinated and elected for saluation , before all beginnings ; might there be selected for eternall glory . Now haue not wee in these times the same iust cause of speaking this truth , in regard of those Pelagianizing enemies of the grace of God , the Pontificians and their complices , as Augustine had against the Pelagians ? both of them contending to ouerthrow the truth of predestination , being the ground of the free grace of God in sauing mankinde , and to establish mans merits and righteousnesse , as the motiue cause of the grace of God. Therefore in this so important a cause , hauing to deale with so many importunate aduersaries of this fundamentall truth , we must not be meale-mouthed , lest we come to verifie that of our selues , which Gregory once said of some : Nonnulli , dum veritatis Discipuli esse humiliter neglig●●●● , Magistri errorum fiunt : Many , while out of a kind of humility , they neglect to be the Disciples of the truth , they become the Masters of errors . Come we then in the feare of God ▪ to free our selues of the enuie of his great glory in setting down this great mysterie , wherein the glory of Gods rich grace doth most clearly shine , and shew it selfe . Predestination then is an vnchangeable act of Gods good pleasure and will , whereby he hath from all eternity of his free grace , elected out of the corrupt masse of mankinde , fallen in Adam , a certaine number of men , whom hee hath purposed effectually to bring to eternall saluation , by the only absolute meanes and merits of Iesus Christ , and by other conditionall and subordinate meanes appointed by him for the receiuing and applying of Christ , and walking in him , ●●en vnto the end : leauing the rest of men in their originall corruption , to their further and finall condemnation . The Scripture makes good euery part of this definition . First , for the subiect of it , which is predestination , the * word is there often vsed , which signifieth a fore-determining , or appointing , or preordaining of a thing . But about the name , or the thing , there is no great question made . The very aduersaries are forced to confesse it , at least in part . Now for the Predicate of the definition , it is an act or decree , called sometimes in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Councell , as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Purpose , as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 1. Pet. 1. 2. which is such a fore-knowledge , as is not onely a bare prescience , but a Praescitum , an established or decreed fore-knowledge ; as the Latines call a decree of the people Plebiscitum : and also the decree or iudgement of a cause , Cognitio , or tryall , or knowledge . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or praecognitio , or fore-knowledge of God , is his witting and willing act or decree . The Apostle therefore in the forenamed place ( Rom. 8. ) doth ioyne the purpose of God , and his fore-knowledge together , as one and the same thing , vers . 28. 29. For wee know that all things cooperate or worke together for good to them that loue God , being the called according to his purpose : and hee addes , For whom he fore-knew , those hee also predestinated to be conformed to the image of his Sonne . So that to predestinate to a conformity vnto Christ , is an act of Gods fore-knowledge or fore-decree , conducing vnto , or producing the end , to the which God decreed or purposed . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-knowledge , or fore-decree of God , is very emphaticall and significant , containing in it , as wee said before , not a bare prescience ( much lesse that this fore-knowledge in God , was led or moued by the euent of those things , which he saw would come to passe in the creature , according to which euent he should predestinate men to saluation or damnation ▪ because he fore-saw they would be such & such , as the Pontificians , & whosoeuer symbolize with them in this matter , possessed or tainted with the spirit of the Pelagians : of which Augustine speaketh ) but this fore-knowledge in God here , hauing speciall and sole reference to the Elect in Christ , it importeth a knowledge not of apprehension onely , but of loue and approbation , as God is said to know his owne , 2. Tim. 2. 19. but not to know the rest , as Matth. 7 23. and God thus fore-knowing of his , doth with all predestinate them to saluation . Hence it is , that the Scripture neuer speaketh of this fore-knowledge in God respectiuely , as it appertaineth to this his eternall purpose towards mankinde , but it is alwayes applyed to the Elect onely . As Rom. 11. 2. God hath not cast away his people , whom he fore-knew . So 1. Pet. 1. 2. Elect , according to the fore-knowledge of God the Father . And Rom. 8. 29. Whom he fore-knew , them also he did predestinate , &c. Yea and Christ also , that elect one of God ( Esa. 42. ) in whom we are elect , is said to be fore-knowne of God ; that is , fore-ordained , as 1. Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-known or fore-ordained of God. So Acts 2. 23. Christ was deliuered by the determinate Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fore-knowledge of God : which fore-knowledge , or fore-appointment of God , is so proper to Gods Elect , as no where in all the Scriptures , is it to be found applyed to the Reprobate . It is no where said in the Scripture , that God did reprobate those , whom he fore-knew . But on the contrary , Gregory saith , Nescire Dei , reprobare est : Gods not knowing , is to reprobate . As he applyeth that place , Luke 13. 27. Depart from me , I know you not , &c. So that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fore-knowledge , is the ground of his predestination , respectiuely to the Elect , whom he did so fore-know , as he did loue , approue , and like , and so predestinate , or fore-ordaine to life . But some Pontifician spirit may obiect : Gods prescience or fore-knowledge , though it be vnderstood for a knowledge of approbation , yet this approbation was in respect of his prescience of apprehension , fore-seeing that such and such men , would be such and such in their willingnesse to receiue grace offered ; and thereupon to his fore-knowledge of apprehension , hee ioyneth the fore-knowledge of approbation . This obiection plainly argueth , that the spirit of those ancient Heretickes , the Pelagians , is risen againe , and hath possessed the mindes of all such obiectors . To which I shall neede to shape no other answer , but only to vse the same , which Augustine made to the Pelagians , to the very same purpose . Praesciebat ( ait Pelagianus ) qui futuri essent sancti & immaculati , per liberae voluntatis arbitrium , & ideo eos ante mundi constitutionem in ipsa sua praescientia , qua tales futuros esse praesciuit , elegit . Cum dicat Apostolus , Elegit nos in ipso ante mundi constitutionem , vt essemus sancti & immaculati . Non ergo quia futuri eramus , sed vt essemus . Nempe certum est , nempe manifestum est ; ideo quippe tales eramus futuri , quia elegit ipse , praedestinans , vt tales per gratiam eius essemus : The Pelagian saith , God fore-knew such as would be holy and immaculate , by the freedome of their will , and therefore hee chose them before the foundation of the world in his very prescience , whereby hee fore-knew they would become such . Whereas the Apostle saith , He chose vs in him , before the foundation of the world , that we should be holy , and without spot . Not therefore , because we would become such , but that we should be such . This is certaine , this is manifest ; that therefore wee would become such , because he did choose vs , predestinating vs , that we should become such by his grace . We neede not to adde any other testimonies of the Scriptures ; the whole current of them runneth all along with vs in this point , carrying vs to the full Ocean of this grace of God , as will further appeare throughout this whole definition . True it is , that St. Augustine himselfe was once of that opinion with the Pelagians , Pontificians , and our new Pelagians , concerning Gods prescience ; as vnderstanding it to be nothing else , but a preuision of future things and euents , and thereupon to haue grounded his decree . Which opinion Augustine ingenuously retracteth and recanteth in his first booke of his Retractations , and the 23. Chapter . Secondly , as predestination is an act , or decree , so it is an immutable and vnchangeable act . With God is no variablenesse , nor shadow of change , Iames 1. 17. And Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gifts and calling of God are without repentance . If the Stoickes did attribute such a perfection to a wise man , as that he should not be subiect to repentance : then those men are stockes , and vnwise men , yea wicked and intolerably presumptuous , that dare impute a mutability to Gods decrees , as depending vpon the vncertaine euents of mans fickle will. No , saith the Apostle , The foundation of God stands sure , and hath this seale , The Lord knoweth who are his . What stands surer than a foundation ? and what foundation so sure , as Gods foundation ? Yea , it is a sealed foundation , neuer to be cancelled or abrogated : Infinitely more sure , than the decree of Darius concerning Daniel , which like the Law of the Medes & Persians , altereth not . For euen Gods decree towards his seruant Daniel , did frustrate the end and purpose of that wicked decree , as it was intended by the Persian Councellors . Quis tollit pradesti●ationem Dei ? Ante mundi constitutionem vidit nos , fecit nos , ●m●●d●●it nos , misit ad nos , redemit nos : hoc eius consilium manet in ●t●r●um , haec eius cogitatio manet in saecul● saculoru● : Who taketh away the predestination of God ? Before the foundation of the world he saw vs , he made vs , he mended vs , hee sent vnto vs , he redeemed vs : this counsell of his remaineth for euer , this thought of his heart is permanent vnto all ages . And Anselme in Rom. 8. Praep●su●● Deus Electos ad vitam v●ni●● , ●●●●● propositum mut●ri non potest : secundum hoc propositum , non 〈◊〉 suum meritum , vocati sunt à Deo , vt sancti s●●t : God purposed to bring the Elect to life , whose purpose cannot be changed : according to this purpose , not according to their merit , are they called of God to be holy . Neyther doth the immutability of Gods decree stand vpon his bare prescience , as if it were no otherwise immutable , but as God did fore-see the euents of things would be so and so , in which respect only his decrees should be said to be mutable , that the aduersaries of the truth might seeme to confesse a kinde of immutability in God , but frame● according to their mutable fancies : but this decree of God hath its foundation in the immutable will of God. And therefore it followeth in the definition , That predestination is an immutable act of Gods good pleasure and will. This part of the definition is proued aboundantly by the Apostle , Ephes. ● . 5. Hauing predestinated vs ●●●● the adoption of Children by Christ to himselfe , according to the good pleasure of his will. And vers . 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which he had purposed in himselfe . And vers . 11. In whom also wee haue obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne will. Whereupon Augustine hauing to this very purpose recited the same Scripture at large , saith , Quis haec aud●at diligenter , & intelligenter , & audeat de hac , quam defendimus , tam clara veritate dubitare ? Who can heare these things diligently , and intelligently , and dare doubt of this so cleare a truth , which we defend ? Now Gods will is the prime , absolute , and independent cause of his decree and act of predestinating vs to saluation . Yea , voluntas Dei ( saith Augustine ) est prima & summa causa omnium corporalium , spiritualiumque motionum . Nihil enim fit visibiliter & sensibil●ter , quod non de in●isibili & intelligibili summi Imperatoris ●ula , aut inbeatur , aut permittatur , secundum ineffabilem iustitiam praemiorum , atque poenarum , gratiarum & retributionum , in ista totius creaturae amplissima quadam , vniuersaque republica : The will of God is the prime and supreme cause of all both corporall and spirituall motions . For nothing is done visibly and sensibly , which is not from the inuisible and intelligible Court of the supreme Emperour , eyther commanded or permitted , according to the vnutterable iustice of rewards and punishments , of fauours and retributions , in this kinde of spacious and vniuersall republique of the whole creature . And Ludouicus Viues noteth vpon St. Augustines words , Qui voluntatem Dei spectant , certissimam originem , è quae vniuersa profiscunt●r , spectant . Idque quoniam aliud non ●it in mundo , quam quodea vult : They which looke vpon Gods will , doe looke vpon a most certaine cause or fountaine , from whence all things do flow . And that , because there is no other thing in the world , than what his wil willeth . This is according to that of the Apostle , saying , That God worketh all things after the counsell of his own will. The will of God then is the prime & supreme cause of all . And this will is in himselfe , and of himselfe alone ; it depends not vpon any thing out of himselfe , ●● vpon the creature , or the actions of men fore-seene , but it is in himselfe , and not without himselfe , as Ephes. 1. 9. Hauing made knowne vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe . Now this absolute independent will of God , is , as wee see , set out by sundry attributes : as , The Purpose of his will , the Counsell of his will , the good Pleasure of his will , vers . 5. 9. 11. By the Purpose of his will , is set out Gods immutable determination : by the Counsell of his will , Gods vnsearchable wisedome : and by the good Pleasure of his will , his vnspeakable goodnesse , mercie , and free grace in the worke of ordaining man vnto saluation . So that the Counsell , and Purpose , and good Pleasure of Gods will in appointing vs vnto saluation , was not suggested into the minde and disposition of God , by the meanes of any eyther faith or workes in vs , which God fore-saw we would haue : but our faith and other good fruits of it are therefore in vs , because God according to the Counsell , Purpose , and good Pleasure of his owne will , did appoint vs vnto saluation . As Augustine saith excellently to this purpose : Fiunt electi , non qui eliguntur , quia crediderunt , sed qui eliguntur , vs credant . Hanc enim vocationem & Dominus ipse satis aperit , vbi dicit , Non vos me elegistis , sed ego elegi vos . Nam si propterea electi erant , quoniam crediderant , ipsi ●um prius vtique elegerant credendo in eum , vt eligi mererentur . Aufert autem hoc omnino , qui dicit , Non vos me elegistis , sed ego vos elegi . Et ipsi quidem procul dubio elegerunt eum , quando crediderunt in eum : vnde , non ob aliud dicit , Non vos me elegistis , sed ego vos elegi ; nisi quia non elegerunt ●um , vt eligeret eos , sed vt eligerent eum , elegit eos : quia misericordia eius praeuenit eos , secundum gratiam , non secundum debitum . Elegit ergo eos de mundo , cum hic ageret in carne ; sed iam electos in seipso , ante mundi constitutionem . Haec est immobilis veritas praedestinationis & gratiae : They are elect , not who are elected , because they beleeued , but who are elected , that they might beleeue . For this calling the Lord himselfe also doth sufficiently declare , where he saith . You haue not chosen mee , but I haue chosen you . For if they had been therefore elected , because they had beleeued , then they had chosen him first , by beleeuing in him , that they might merit to be chosen : but he doth altogether take away this , who saith , You haue not chosen me , but I haue chosen you . And indeed they certainly choose him , when they beleeue in him : whereupon , for no other cause he saith , You haue not chosen mee , but I haue chosen you : but because they chose not him , that he might choose them , but that they might choose him , he chose them : because his mercy preuented them , according to grace , not according to debt . Therefore he chose them out of the world , when hee liued here in the flesh : but being already chosen in himselfe before the foundation of the world . This is that vnmoueable verity of predestination and grace . And a little after , Elegit ergo Deus fideles , sed , vt sint , non quia iam erant : God therefore elected the faithfull , but , that they might be faithfull , not because they were ●lready faithfull . And alledging that of St. Iames ( Iames 2. ) Hath not God chosen the poore in this world , that they might be rich in faith , and heires of the Kingdome , which he hath promised to them that loue him ? He thereupon concludes : Eligendo ergo facit diuites in fide , sicut haeredes regni : Therefore by electing them he maketh them rich in faith , as also heires of the Kingdome . And before in the 16. Chapter , Ad hanc vocationem ( electionis & propositi Dei ) qui pertinent ; omnes sunt doc●biles Dei ; nec potesteorum quisquam dicere , credidi , vt sic vocarer : praeuenit eum quippe misericordia Dei , quia sic vocatus est , vt crederet : Whosoeuer doe appertaine to this vocation ( namely of Gods election and purpose ) they are all taught of God ; nor can any of them say , I beleeued , that therfore I should be so called : sith the mercy of God preuented him , because he is so called , that he might beleeue . And lib. de Patientia . Christus non iustos , sed iustificandos elegit : Christ did not chuse those that were already iust , but those who were to be iustified . Thus wee see this holy man , following the word of Christ , concludes the Purpose , Counsell , and good Pleasure of Gods will , to be the prime , originall , absolute , independent cause of mans saluation . As hee saith elsewhere : Praedestinatio est praeparatio gratiae , gratia autem est ipsa donatio , seu praedestinationis effectus : Predestination is the preparation of grace , and grace is the gift it selfe , or the effect of predestination . And in his Enchiridion : Vnum ex paruulis eligendi , ●lterum relinquendi causa vna erat , Dei voluntas : cuius enim vult , miseretur Deus , & quem vult , obdurat . Miseretur scilicet magna bonitate , obdurat nulla iniquitate , vt nec liberatus de suis meritis glorietur , nec damnatus , nisi de suis meritis conqueratur . Sola enim gratia redemptos discerit à perditis , quos in vnam perditionis concreuer at massam ab origine ducta causa communis . Et , nisi per indebitam misericordiam nemo liberatur ; & nisi per debitum iudicium nemo damnatur : There was one and the same cause of electing the one , and leauing the other of the children ( to wit , Iacob and Esau ) euen the will of God : for God hath mercy vpon whom he will , and whom he will , he hardeneth . Hee sheweth mercy out of his great bounty , hee hardeneth without any iniustice , that neyther hee that is freed , might glory of his owne merits , nor hee that is condemned , might complaine but of his owne demerits . For it is onely grace which separateth the redeemed from the condemned , whom the common cause , deriued from the originall , had confounded altogether in one masse of perdition . And , but by vndue and vndeserued mercy , none is deliuered ; and but by due and deserued iudgement , none is condemned . Thus this holy man. So that whatsoeuer exceptions or obiections , cauils or calumnies , eyther the malicious or ignorant enemies of this truth take vp against it , as blaming God for an accepter of persons , in preferring one wicked man before another , being all naught , without exception or difference , in Adams corrupt loynes ; they doe but shoote their arrowes against the Sunne : or as that famous Naturalist Aristotle , who would desperately drowne himselfe in that Septemfluous Sea of Euripus , for spight that hee could not finde out a reason for the ebbing and flowing of it . Or it is , as the Apostle vseth a familiar comparison , as if the Pot should expostulate with the Potter , and demand a reason why he made it such and such . The reason of Gods will is a mysterie , as the Apostle sheweth ; the effects whereof , are made knowne vnto vs , but the prime cause locked vp in Gods owne brest . To prye into this Arcanum , or secret , what is it , but with the Bethshemites to peepe into Gods Arke , and so to perish by a fearfull plague ? Can Emperours and Commanders in any Armie haue their wils presently obeyed ▪ and put in execution , without demanding a reason of them ? nay , can that great mysterie of iniquity impose vpon their disciples blinde obedience vnto their most damnable and diabolicall designes , proceeding from that Dragons will , which animateth the Beast , a reason whereof to demand , were as dangerous to the party demanding , as hee by the execution of the command might proue dangerous to others ▪ and cannot God haue his will absolute and free to himselfe , though it be most iust , wise , and perfectly good , but the vilest ▪ and ●a●est of men dare affront it , and eyther call God to an account for a reason , why hee so willeth , or else they must conclude , that their owne wils , for the goodnesse of them , must bee the reason and cause mouing God so to will ? Yet if they will needes haue a reason of this supreme will of God , whereof wee speake , let them know , God so willeth , because it is his good pleasure . If that will not satisfie thee , because I relate it , heare the Apostle . He hauing said , Hee hath mercy on whom hee will , and whom hee will , hee hardeneth ▪ and thou replying , Why then doth God yet complaine ? for who hath resisted his will ? But O man ( saith he ) who ari th●i● that replyest against God ? Whereupon St. Augustine saith : Talibus dicamus cum Apostolo ( non enim melius illo 〈◊〉 possumus , quid dicamus ) O hom● ▪ tu quis es , qui responde as Deo ? Quaerimus namque meritum obdurationis , & inuenimus . Merito namque peccati vniuersa massa damnata est ; nec obdurat Deus impertiendo malitiam , sed non impertiendo misericordiam . Quaerimus autem meritum misericordiae , & non inuenimus , quia nullum est , ne gratia 〈◊〉 , s●n●n gratis donatur , sed meritis redditur : To such replyers let vs say with the Apostle ( for we cannot finde what to say better ) O man , who art thou , that replyest against God ? for wee enquire for the merit of obduration , and wee finde it . For by the merit of sinne the whole masse is condemned ; nor doth God harden by in●using of malice , but by not imparting of mercy . But wee enquire for the merit of mercy , and we find it not ; because it is not at all , lest grace be made voide , if it be not giuen of gratuity , but rendred of dutie . And to conclude this point with S. Augustine in a word , ●on●icitur itaque gratiam Dei non secundum merita accipientium dari , sed secundum placitum voluntatis eius , in laudem & gloriam ipsius gratiae eius , vt qui gloriatur , ●●llo modo in seipso , sed in Domino glorietur : qui hominibus dat , quibus vult , quoniam misericors est ; quod & si non det , iustus est : & non dat , quibus non vult , vt notas faciat diuitias gloriae suae in vasa misericordiae . Dando enim quibusdam , quòd non merentur , profectò gratuitam , & per hoc veram suam gratiam esse voluit . Non omnibus dando , quid omnes merentur , ostendit . Bonus in beneficio certorum , iustus in supplici● caeterorum : We conclude therefore , that the grace of God is giuen not according to the merits of the receiuers , but according to the good pleasure of his will , vnto the praise and glory of his grace , that he that glorieth , should by no means glory in himselfe , but in the Lord : which giueth to men , to whom he will , because he is mercifull ; which if hee doe not giue , he is iust : and he giueth not to whom he will not , that hee may make knowne the riches of his glory , vpon the vessels of mercy . For by giuing to some that which they merit not , it is that he would haue his grace to be free , and so to be grace indeed . And by not giuing to all , he sheweth what all doe deserue . So he is good in pardoning some , iust in punishing the rest . Like vnto a creditor , who hauing sundry debtors , deepely and indifferently engaged vnto him , it is in his free power and choice which of them hee will freely acquite , and of which hee will iustly require his owne . Now to shut vp this point of the definition , which is that , whereon all the rest depends , we finde in the Scriptures , that there is no one part of the gracious mysterie of mans saluation , but it is expresly and particularly referred to the will and good pleasure of God , as the prime and supreme cause of all : That the Sonne of God , Iesus Christ , came into the world ; to take our nature vpon him , to be incarnate of the Virgin Mary , and to become our Mediatour , and to accomplish the worke of mans saluation , it is wholly and in euery part ascribed to the will and good pleasure of God. How often doth Christ himselfe say in the Gospell , I came downe from Heauen not to doe mine owne will , but the will of him that sent mee ? Ioh. 6. 38. It pleased the Father , that in him should all fulnesse dwell , and ( hauing made peace through the bloud of his Crosse ) by him to reconcile all things vnto himselfe , &c. His death and passion , were the fruits of Gods will and good pleasure , Esa. 53 10. It pleased the Lord to bruise him , he hath put him to griefe ; when thou shalt make his soule an offering for sinne , &c. and the pleasure of the Lord shall prosper in his hand . His preaching here on the earth , and reuealing the mysterie of God vnto Babes , was from his Fathers good will : Euen so Father , for so it seemed good in thy sight , Mat. 11. 26. I hope they will not deny or question any of this , as by pretending any merit in vs , to precede or procure as a motiue , from God , any part of this grace of Redemption . And yet I know not what they meane , when they ascribe to the Virgin Mary a merit at least Ex congruo , why shee should be the Mother of God. That we should be saued by such a means as the preaching of the Gospell , which is Christ crucified ( a meanes contemptible in the eyes of the world ) it is Gods good pleasure . It pleased God by the foolishnesse of preaching , to saue them that beleeue , 1. Cor. 1. 21. The whole administration of the Word of God , is according to his owne will , Heb. 2. 4. Our regeneration , is not according to the will of the flesh , nor the will of man , but of God. And Iames 1. 18. Of his owne will beg ate he vs , by the Word of truth , that wee should be a kinde of first-fruits of his creatures . So also our saluation . 1. Thes. 4. 3. This is the will of God , euen your sanctification . It is hee that worketh in vs both to will and to doe , of his good pleasure , Phil. 2. 13. The perseuerance of Gods Saints and Elect in the state of grace , vntill they come to full glory , is the will of God. Iohn 6. 39. This is the Fathers will , which hath sent me , that of all , which he hath giuen me , I should lose nothing ▪ but should raise it vp againe at the last day . And Mat. 18. 14. It is not your Fathers will , that one of these little ones should perish . That we inherit eternall life , it is Gods good pleasure . Luke 12. 32. Feare not , little flocke , for it is your Fathers good pleasure to giue you the Kingdome . So also , Iohn 6. 40. It is the will of the Father to giue vs eternall life . The Scriptures abound in setting forth the glory of Gods will and good pleasure herein . Admirable is the wisedome and counsell of God , that hee hath in the holy Scriptures so punctually and particularly pointed out vnto vs the pleasure of his will , taking place in euery part and passage of the worke of our Redemption , as altogether depending vpon that prime , independent , eternall will , and good pleasure of God , in his free purpose and appointment of vs vnto eternall life . Let all aduersaries here stop their mouthes , and be couered with confusion of face , that goe about to robbe God of this his great glory , while they would haue Gods electing of vs , to depend vpon the free-will and work of man , and Gods will and pleasure to bee no more but a consequence of their wils ; which qualities and actions in them , God fore-seeing from all eternity ( say they ) did thereupon will , that such should be saued ; according as he saw they would both receiue grace offered , and retaine the same vnto the end . And this they will haue to be the very substance , and whole contents of the Gospell . O for a Gagge for this new Gospell ! Nay , no Gospell , but it is the old spell of the Serpent ; which subtile though it were , yet it is foolishnesse with God. Ye shall be as Gods , knowing good and euill . That is , as some learned Interpreters note vpon it , the Serpent would perswade mankinde ( as indeede he did ) that hee should not neede any further Gods wisedome and counsell for direction ; themselues should bee thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe-wise sufficient , yea euen as Gods , knowing all things . And Salomon saith , Hee that is selfe-wise , is a foole , yea a foole of all fooles . Well , yet this Doctrine of the Serpent did not directly ( though by consequence it did ) exalt man aboue God , but onely seemed to place him in an equall ranke with him . But this Doctrine , built vpon that foundation of the Serpent , is now erected so high , as it surmounts the Throne of God. Now must God become inferiour to his creature , his Souereigne will must daunce attendance at the doore of mans will. Onely they haue left God his bare prescience , as if he were no better than a poore Prognosticator , or Fortune-teller . And yet if this hellish and blasphemous doctrine were to bee found onely amongst those ancient Heretiques , the Pelagians , or among their successors , the Pontificians , it were but dignum patella operculum ; no maruaile , if they that are of their Father the Deuill , doe the workes of their Father . The Lord Christ keepe out , or whippe out this dotage , yea this doctrine of Deuils , out of his Schoole . Let such vncleane Birds neuer nestle or roost in Christian Nurceries . But passe wee to the next point in the definition . From the perennious and pure fountaine of Gods will and pleasure , doe flow all the riuers of the waters of life towards the creature : as first in Gods eternall electing out of the corrupt masse of mankinde , a certaine number of men . This election of God , is the prime and proper act of his good pleasure and will. As Ephes. 1. 4. 15. Verses . So Deut. 7. 6. 7. 8. Vers. where we haue a type of his election in the children of Israel , flowing from the free loue and fauour of God. But this reflecteth vpon that before , sufficiently confirming this . Againe , this election is of a certaine number of men . I say , of a certaine number , not of all , as some absurdly affirme , which is against the nature of an election . For , Electio est aliquorum , non omnium : Election is of some , not of all ; as the word it selfe also importeth , signifying to gather out from among others . Againe , a certaine number , and definite ; not vncertaine , and indefinite , as the Pontificians teach . The number of the Elect of God is a certaine and fixed number : Hereupon Augustine saith ; Qui praedestinati sunt in Regnum Dei , eorum ita certus est numerus , vt nec addatur eis quisquam , nec minuatur ex eis : The number of them that are predestinate vnto the Kingdome of God , is so certaine , that neyther any can bee added vnto them , nor diminished of them . This is according to the truth of God ▪ 2. Tim. 2. 19. The foundation of God stands sure , hauing this seale , The Lord knoweth who are his . If the Lord know who are his , hee knoweth how many are his ; and if how many , there is a certaine number of them , else the Lords knowledge were vncertaine . Christ saith also , I know mine , and am knowne of mine : yea , he calleth his owne sheepe by name . Christ knoweth the certaine number of sheepe , that belong vnto his fold . And their names are inrolled in Heauen . Heb. 12. 23. And Christ saith , few are chosen in comparison of the residue . And , Pauperis est numerare pecus : Christ the Shepheard can easily number his little flocke . Yea , hee that numbereth our haires , doth he not number the persons of his elect ? Therefore the seruants of God are sealed in their fore-heads , and the number of them is set downe , of all the Tribes of Israel , Reuel . 7. Indeed in the 9. Verse , a great multitude did Iohn see , which no Man could number . But they are certaine with God. So the number of Gods elect is certaine , as certaine to God , as the number of the Starres of Heauen , which God calleth all by their names . So great is the Lord , so great his power , and his vnderstanding infinite . Obiect . But it may be obiected , that election appertaineth to all indifferently , as being left to euery ones choice . For the Scripture saith , that God would haue all men to be saued , as 1. Tim. 2. 4. and Rom. 11. 33. God hath shut vp all in vnbeliefe , that hee might haue mercy vpon all . But these places proue not that Gods election belongeth to all , for then the Scripture should bee opposite to it selfe , which saith elsewhere , That few are chosen . But as St. Augustine well noteth , this All is simply meant of all the Elect. As he saith , Omnes ●ommes vult saluos fieri , vt intelligantur omnes praedestinati , quia omne genus hominum in eis est : sicut dictum est Pharisaeis , Decimatis omne olus ( Luc. 11. 42. ) vbi non intelligendum est , nisi omne quod habebant : that is , God would haue all men to bee saued , meaning all the predestinate , because in them is all sorts of men : as it was said to the Pharisees , Yee tithe all kinde of herbes ; where we are not to vnderstand but all that they had . As also St. Ambrose saith , Quamuis magna pars hominum Saluantis gratiam repellat , aut negligat , in electi● tamen & praesoitis , atque ab Omnium generalitate discretis , specialis quaedam c●nsetur vniuersitas . Pro parte mundi , totus mundus ; & pro parte hominum , omnes homines nomin●ntur : Although a great part of men reiect , or neglect the grace of the Sauiour , yet a certaine speciall vniuersality is accounted in those that are elect , and fore-knowne , and separated from the generality of All. For a part of the world , the whole world ; and for a part of men , all men are named . Next , this certaine number is elected out of the corrupt masse of mankinde , all corrupt in Adams loynes , after his fall . Therefore , the elect are called vessels of mercy ; and mercy implyes misery . Hence the Apostle , very aptly compares the corrupt masse of mankinde to a lumpe of Potters clay ; and clay is nothing but dirt . Also an example of Gods election we haue in Iacob and Esau , in the same place , Rom. 9. which two , are set out as types of all mankinde ; Iacob of the Elect , and Esau of the Reprobate . Now to what time or condition , had Gods act or purpose of separating these two , one from the other , speciall reference ? Namely , while they were yet vnborne , and before they had done good or euill , that the purpose of God , according to election , might stand , not of workes , but of him that calleth ; it was said vnto her , The elder shall serue the younger ; Iacob haue I loued , but Esau haue I hated . So that God did in his eternall purpose elect Iacob , and reiect Esau in their Mothers wombe , before they had actually done good or euill ; but not before they had both of them alike contracted the corruption of originall sinne in their Mothers wombe . Hence it is , that presently after mans fall , Gen. 3. the Lord God first reuealeth the mysterie of his will , in his eternall purpose towards mankinde , in putting an enmity betweene the Serpents seed , and the Womans seed , both Angels and Men. The Serpents seede are the Reprobate , a generation of Vipers , of their Father the Deuill : The Womans seede there , are the Elect : first Christ , and in him all the Elect , who are blessed in him , and who , with Christ , are at continuall enmity with the Serpent and his seede , Michael and his Angels , fighting against the Dragon and his Angels , the bond-womans sonne persecuting the free-womans sonne in an allegory , Gal. 4. Thus Gods election had a speciall reference to the corrupt masse , out of which he chose vs to saluation . So Ezech. 16. Abraham , the Father of the faithfull , for his natiuity and birth , was an idolatrous Amorite . Ierusalem , the type of Gods Elect , was chosen in her bloud , ver . 5. as the Lord saith , None eye pitied thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast borne ; and when I passed by thee , and saw thee polluted in thine owne bloud , I said vnto thee , when thou wast in thy bloud , Liue : yea , I said vnto thee , when thou wast in thy bloud ▪ Liue. Now this election of God , in choosing out of the co●●●● masse and lumpe of mankinde , such as shall be saued , doth necessarily imply , that this election is of his free grace , as is expressed in the definition : which is a point worthy our speciall consideration , although indeed , this free grace of God , is the very life-bloud ( as it were ) which ●unneth through the whole body , and filleth euery veine of the definition . It is called an election of grace , Rom. 11. 5. To this grace it is , that the Apostle ( ●auished with the admiration of Gods incomprehensible loue , & breaking forth into a gratefull acclamation and benediction of God for it , as if now hee had but ●●●●ly come forth ▪ or were still in his rapture in the third Heauen ) referreth and ascribeth the whole worke of our saluation , To the praise of the glory of his grace ( saith he ) wherein he hath made vs accepted in the Beloued , Ephes. 1. 6 ▪ And in the seuenth Verse , In whom we haue redemption through his bloud , the forgiuenesse of sinnes , according to the riches of his grace . And Chapt. ● . 4. &c. God who is rich in mercy , for his great loue , wherewith hee loued vs , euen when we were dead in sinnes , hath quickned vs together with Christ ( by grace ye are saued ) and hath raised vs vp together , &c. That in the ages to come , he might shew the exceeding riches of his grace , in his kindnesse towards vs , through Christ Iesus . What greater loue , what greater grace , what richer mercy , tha● for God to cast his eye of fauour vpon vs , euen when we were dead in ●●●es ? As the Apostle saith also , Rom. 5. 8 ▪ God c●●mendeth his loue towards vs , in that while we were yet sinners , when we were enemies , Christ dyed for vs. And in the vulgar Latine , set forth by the Dinines of Louain , printed at Antwerpe , 1584. in the fourth to the Romanes , Verse 5. wee finde these words in the Text , Ei verò qui non operatur , credenti autem in eum ; qui iustificat impium , reputatur fides eius ad iustitiam , secundum propositum gratiae Dei : Now to him that worketh not , but beleeueth in him , that iustifieth the vngodly , his faith is reckoned for righteousness , * according to the purpose of the grace of God. Now these last words are not in our vulgar translations , nor in most Greeke Copies ; but the Louain Doctors haue noted in the margent , that they are found in some Manuscripts , and Greeke Copies . And it were to be wished , that they had added no worse than this into that their translation ; for it is but that , which is the generall Doctrine of the Gospell of Christ. For the preaching of the Gospel , what is it , but a beame of this grace of God shining vpon sinners ? as Tit. 2. 11. The grace of God , that bringeth saluation , hath appeared vnto all men . And the Gospel , is the Gospel of the grace of God , Act. 20. 24. And the Word of God , is the word of his grace , vers . 32. And Acts 14. 3. Yea , we finde the very same words in the Apostle , 2. Tim. 1. 9. Who hath saued vs , and called vs with an holy calling , not according to our workes , but ( marke ) according to his owne purpose and grace , which was giuen vs in Christ Iesus , before the world began ; but is now made manifest by the appearing of our Sauiour Iesus Christ , &c. So that the ground of our saluation by Iesus Christ , is the meere grace of God ; by this grace we are saued , by this grace we come to inherit eternall life : for eternall life is of the grace of God , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gift of his grace , And wee are heires of the grace of life , 1. Pet. 3. 7. The Apostle Paul was so in loue with this grace , that all his Epistles are perfumed throughout , as it were with this precious oyntment . Hee nameth it not so little as a hundreth times . The salutation of each Epistle hath grace in it : yea , the Apostle sets it as his marke at the end of euery Epistle , and would haue all his Epistles knowne by that marke to bee his . As hee sai●h , 2. Thes. 3. ●7 ▪ 18. The salutation of Paul with mine owne ha●● , which is the ●oke●●n euery Epistle , so I write , The grace of our Lord Iesus Christ bee with you all . So that besides other probable arguments , I finding this marke at the end of the Epistle to the Hebrewes , I conclude it to bee Pauls Epistle . No one Apostle ends his Epistle with the prayer and wishing of grace , but onely Paul. Indeede the R●●●lation endeth so : The grace of our Lord Iesus Christ be with you all , Amen . Thus Gods gracious eternall purpose , in electing to saluation such , as in his speciall fauour hee was pleased to foreknow , being the prime and originall cause , whereon depends the whole frame of our effectuall saluation ▪ it teacheth vs a maine difference between the first Couenant , and the second . The first Couenant was made with the first Adam in Paradise , which indeed did meerly depend vpon mans ●i●l ▪ to keep it , or to break it ▪ Doe this , and thou shalt liue . This w●● that first Couenant ; which , Man failing to keep , & so forfeiting his estate , God now makes a second Couenant in the second Adam , which he will not ( as he did in the first ) hazzard vpon mans will or ability in the keeping of it ; Gods wisdome we●l weighing , that if Adam in his perfection so easily and quickly brake the first Couenant , though hee had both will and power to keepe it : how much more man now , corrupt and weake , would neuer bee able to keepe the second Couenant . And therefore to make sure worke , God takes a contrary course in the second Couenant ; which , that it may for euer stand firme and immutable , hee hath established it vpon the sure foundation of his owne good pleasure and will , wherein is no shadow of change . Well , the conclusion is , Gods free grace and fauour is the ground of our election , it is the foundation , whereon depends our whole saluation ; wee are elected , wee are saued , all by grace , according to his purpose and grace . This grace of God , the Pontifician Church cannot away withall , as being an enemy to all their Doctrine . And therfore the Councell of Trent hath excluded , yea and condemned the grace of God , as the sole efficient cause of saluation ▪ for S●s . 6. Can. 11. the words be , Si quis dixerit , &c. gratiam , qua iustificamur , esse tantum fauorem Dei : anathema sit : that is , If any shall say , that the grace , whereby we are iustified , is onely the fauour of God : let him be Anathema , or accursed . If Romes Curse were of force , then wofull were the case of St. Paul , that doth so often & mightily magnifie the grace of God in our iustification ; yea , the only grace and fauour of God , excluding workes , as not hauing the least share with Gods grace therein . Nay , the whole Word of God , which is the Word of his grace , and the Gospell of his grace , must fall vnder Romes Curse . Howsoeuer the equiuocating Romanists would foyst and shuffle in their workes , by the name of grace : by which indeed they destroy and ouerthrow the grace of God. Obiect . But say some , It is sufficient that wee grant , that Gods grace doth manifest it selfe in prouiding for vs , and offering vnto vs meanes , whereby we may be saued , without which meanes , because we cannot be saued , therefore we are said to be saued by the grace of God. Answ. Is that sufficient ? O enemies of the grace of God , and of your owne saluation ! Will you so limit Gods grace ? Will ye so eclipse the glory of his grace , as to confine it within such narrow bounds ? Indeede great , and infinitely great was Gods loue , in so louing the world , that he gaue his only begotten Sonne ▪ that all that beleeue in him , should not perish , but haue life euerlasting . But did his gift depend vpon mans acceptance , that it might be effectuall if man would , otherwise not ? Then , as Esay saith , Who hath beleeued our report ? Had not then this great loue of God beene vtterly lost ? Had not this gift beene such , as no man would receiue it ? For what saith the Scripture ? All haue sinned , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come short of the glory of God. The naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perceiueth not , receiueth not this gift : it is farre aboue out of his reach . He may say , Who shall fetch Christ from aboue , that I may haue him within my reach ? What reach ? The Deuill had him within his reach , when he carryed him vp to a high mountaine . But thou wilt say , God reacheth out Christ vnto thee in his Word . The Word is neare thee . True. But where is thy hand to put forth to receiue him ? Thy hand must bee a liuely faith : for to beleeue in Christ , is to receiue him as Gods gift . But faith also is the speciall gift of God. Therefore , saith the Apostle , By grace are ye saued , through faith ; and not of your selues , it is the gift of God. Now herein doth the glory of Gods grace shine forth , and gloriously display it selfe , that he hath not only in his rich mercy prouided vs the means of saluation , making tender of it vnto vs in his Word ; but hee effectually also giueth it vnto vs , giuing vs a minde and meanes to receiue it . As St. Iohn saith , Hee hath giuen vs a minde , to know him that is true . And Christ , No man can come vnto mee , except the Father , which hath sent mee , draw him . And againe , No man knoweth the Father , but the Sonne , and he to whom the Sonne will reueale him . And ( Matth. 16. 17. ) Peter hauing confessed Christ to be the Sonne of the liuing God , Christ answered him , Blessed art thou Simon Bar-Iona : for flesh and bloud hath not reuealed this vnto thee , but my Father which is in Heauen . As the Apostle also , 1. Cor. 12. 3. No man can say , that Iesus is Christ , but by the holy Ghost : that is , No man can truly acknowledge him to be his Christ , but by the holy Ghost . Otherwise , the very Deuill , seeing his miracles , & feeling his power euen ouer them , confessed , saying , I know who thou art , the holy one of God : and , Thou art Christ the Sonne of God. Yet the Deuill did not this by the holy Ghost ; nor was it by any power of Gods grace . But herein stands that grace of God : first , in choosing vs freely of his meere loue and mercy ; not fore-seeing vs to be good , but finding vs to be euill , shut vp in vnbeleese , that he might haue mercy vpon vs. Secondly , not only in prouiding and offering meanes of grace , but also in effectuall giuing and bestowing grace vpon all those whom he hath chosen , giuing them grace to receiue grace , that of his fulnesse we might all receiue , and grace for grace ; as it followeth in the definition . Now as God out of his meere loue , grace , and fauour , did from all eternity elect and appoint a certaine number of men , fallen in Adam , vnto saluation : So for the effecting of this his eternall purpose in time , hee did also appoint the meanes , whereby hee would bring those vnto the end of their saluation . The meanes is twofold : First , the only absolute meanes , which is Iesus Christ : Secondly , an inferiour and conditionall means , whereby we are made capable to receiue Christ , with all his benefits . First then , Christ is that only all-sufficient and absolute meanes , whereby God would effectually worke saluation vnto vs ; vpon , and to whom the eye of his grace principally and immediately reflecteth , in his electing of vs. So Eph. 1. 4. He chose vs in him , and Ephes. 3. 11. according to the eternall purpose , which he purposed in Christ Iesus our Lord. Now there is no other name vnder Heauen , giuen among men , whereby we must be saued ; neyther is there saluation in any other . And , other foundation can no man lay , than that which is laid , Iesus Christ , 1. Cor. 3. 11. Iesus Christ , God-man , is the Centre , in whom all the lines of Gods loue and mercy to mankinde doe meete . Thus are wee chosen in him , before the foundation of the world , Ephes. 1. 4. Thus are we blessed with all spirituall blessings in heauenly places , in Christ , ver . 3. Thus are wee predestinated vnto the adoption of children by Iesus Christ , vers , ● . Thus hath God made vs accepted in the Beloued ; to wit , Iesus Christ , in whom the Father is well pleased , vers . 6. Thus haue we redemption through his bloud , euen the forgiuenesse of sinnes , according to the riches of his grace , vers . 7. Thus in the dispensation of the fulnesse of time , God doth gather in one all things in Christ , both which are in heauen , and which are in earth , euen In him , vers . 10. Thus in him we haue obtained an inheritance , to which wee are predestinated , vers . 11. Thus in him beleeuing , we are sealed with the holy Spirit of promise . Now in that God did of his meere grace elect vs vnto saluation , therein appeareth the wonderfull mercy and loue of God towards vs : in that hee made choice of his owne Sonne to bee the onely soueraigne meanes of this our saluation , therein ▪ appeareth also the infinite wisedome of God , to seale vp , and to reueale vnto vs his incomprehensible loue . Thus is Christ called the power of God , and the wisedome of God. In him are hid all the treasures of Gods wisdome . This is that deepnesse of the riches of the wisdome & knowledge of God , wherein the Apostles admiration was swallowed vp , and where with the blessed Angels themselues were transported with rauishment , Luke 2. 13 14. This wisedome of God in Christ , God-man , all the Deuils could not , for all their subtilty , comprehend ▪ neyther can all the wisedome of flesh and bloud conceiue it : it is foolishnesse to the Gentile , and a stumbling blocke to the Iow . Who can conceiue , that the Sonne of God could suffer , and dye ? Yet this did Iesus Christ in that Hypostaticall vnion of his two natures . Who can conceiue , that a man should fully satisfie the iustice of God for the sinnes of the world ? And yet this did the man Iesus Christ ; that ▪ one Mediator betweene God and Man , the Man Iesus Christ , saith the Apostle , 1. Tim. 2. 5. Nothing but the precious bloud of God , could reconcile vs to God , in appeasing his iustice towards vs : nothing but the bloud of God , could purchase for vs the fauour of God , and eternall life . So that in Iesus Christ is reuealed vnto vs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedome of God , as the Apostle speaketh , Ephes. 3. 10. In him alone , and none but him , is the Father well pleased with vs. So is Christ the only soueraigne absolute meanes , in whom as wee are elected , so we are also saued . Yet to the end , that all the elect might be made effectually partakers of the loue and fauour of God in Christ , the wisedome of God hath also ordained subordinate , conditionall , and ordinary meanes , whereby we should receiue Christ for ours . These meanes are the Word of God preached , whereby faith is begotten in vs , through the operation of Gods Spirit , and the holy Sacraments administred , whereby our faith in Christ is sealed and confirmed in vs. By this faith it is , that we lay hold vpon Christ , wherby he is made ours , and we made his , being mystically vnited vnto him , & so in him adopted the Sonnes of God by grace , as we shewed at large before . Now I call these ordinary & conditionall means , not simply absolute , as Christ is ; because although by the meanes of these , to wit ▪ the Word and Sacraments , men are ordinarily brought vnto saluation in Christ : namely those , who come to be made capable of the ordinary means ; yet in case any of the elect cannot come to the vse of the ordinary meanes , as Infants dying before Baptisme , and many Children dying before they come to heare the Word of God ; and so actually , in regard of the ordinary meanes to beleeue God , being an absolute and free agent , that can worke aboue meanes , and without meanes , aboue all that we can thinke ( as saith the Apostle ) is not so bound to the ordinary conditionall meanes , but that hee can , and doth without them saue all those that belong to the Couenant of grace , elected in Iesus Christ , the onely absolute meanes . Againe , I call the Word and Sacraments conditionall meanes , because , though they bee not so absolute so to tye God , as if he could not saue vs without them ; yet they be so conditionall , as we may not looke to be saued , but by them , if God doe giue vs opportunity to vse them , and make vs capable of them : For God did no lesse ordaine these ordinary meanes , whereby wee should come ordinarily to receiue Christ ; than he did ordaine Christ himselfe , the onely absolute meanes whereby we must be saued . Hence it is , that St. Augustine , according to his manner , saith excellently : Tunc voluisse hominibus apparere Christum , & apud eos praedicari doctrinam suam , quando sciebat , & vbi sciebat esse , qui in eum fuerant credituri ; quod posset sic dici , Quando sciebat , & vbi sciebat esse , qui electi fuerant in ipso ante mundi constitutionem : Then was Christ willing to haue himselfe made manifest vnto men , and his doctrine to be preached among them , when he knew , and where he knew there were such , as should beleeue in him ; which may be thus explained , When he knew , and where he knew those were , who had been elected in him before the foundation of the world . So that Christ hath appeared , his Gospell is preached , principally for no other end , but to manifest Gods glory in the sauing of his elect . So it is an infallible marke ; wheresoeuer God sends the meanes of saluation in the preaching of his Word , there is some of his elect to be called , and saued . Hence it is , that the holy Ghost giueth speciall direction and commission to preach in such and such places onely , for the time : namely , where his elect were . Thus was Philip commanded to goe preach to the Euruch , Acts 8. So Peter to Cornelius , Acts 10. The Apostles are inhibited to preach the Word in Asia ; for the time was not yet come , Acts 16. 6. They were restrained also by the same ▪ Spirit of God , from preaching in Bithynia , vers . 7. So that this was a signe , that as yet God had no people ready for his Word in those places . As the Lord himselfe renders the reason why he will haue Paul to continue in Corinth , and to preach the Word boldly against all opposition ; For ( saith the Lord ) I haue much people in this City , and I am with thee , to preserue thee from all enemies , Acts 18. 10. So Christ was not sent , but to the lost Sheepe of the house of Israel , to those whom his Father had giuen him out of the world : for who were they that beleeued , but so many as were ordained to eternall life ? Acts 13. 48. Againe , as Gods wisedome did ordaine these ordinary and conditionall meanes , whereby his elect should be made effectually partakers of Christ , in whom they are elected : So in the last place , by the grace of Christ , in the vse of these meanes , wee are sanctified and made conformable to Christ , to walke in him , euen as he hath walked , in all holy obedience . For as God in Christ did elect and ordaine vs to the end , which is to be saued ; so also he hath ordained vs to all the meanes tending to this end : which means are in no sort , to bee seuered from Gods eternall purpose in sauing vs : for as he did before all time appoint vs vnto saluation in his Sonne ; so before all time he did appoint the manner , and meanes , and way , wherein we must walke vnto the end of our saluation : as it is said in the definition , Euen vnto the end ; that is , till wee come to the end of our Christian race , to receiue the end of our faith , the saluation of our soules . This end is that very thing , to which we are ordained and elected in Christ. As by grace we are elected vnto grace , so also to perseuere in grace vnto glory : For the foundation of God stands sure , and hath the seale , The Lord knoweth who are his . Now hath God laid a foundation , and shall not he finish ? No , he is the wise builder . Whom he loueth , he loueth to the end . As it is said of Christ , Hauing loued his owne ▪ that is , from euerlasting : he loued them vnto the end ; that is , to euerlasting . For the gifts and calling of God are without repentance : It is not possible for the elect to be deceiued ; that is , seduced from Christ , Matth. 24. 24. Doth any fall away , and apostatize from the truth ? It is not from the grace of Christ that they fall ; for they neuer had it : but they fall away from that temporary profession of faith and conuersation , wherein for a time they continued . So St. Iohn , speaking of Apostataes , and reuolted Antichristians , saith , They went out from vs , but they were not of vs ; for had they beene of vs , they would no doubt haue continued with vs : but they went out , that they might be made manifest ▪ that they were not all of vs. Whereupon Augustine saith ; Nec nos moueat , quod Filijs suis quibusdam Deus non dat istam perseuerantiam . Sunt enim quidam , qui Filij Dei propter susceptam vel temporal●ter gratiam , dicuntur à nobis , nec sunt tamen Deo. De quibus Iohannes , Ex nobis exierunt , sed non erant ex nobis . Non erant ex numero Fil●orum , & quando erant in fide Fil●orum . Non enim perit Filius promissionis , sed Filius perditionis . Fuerunt isti ex multitudine vocatorum , non ex paucitate electorum : Nor let it moue vs ( saith hee ) that God doth not giue this perseuerance to some of his Sonnes . For there are some , who because of a temporary grace receiued are called of vs the Sonnes of God , and yet with God they are not so . Of whom Iohn speaketh , They went out from vs , but they were not of vs. They were not of the number of Sonnes , no not when they were in the faith of Sonnes . For the Sonne of promise perisheth not , but the Sonne of perdition . Those were of the multitude of the called , not of the small number of the elect . But here it may be obiected , that St. Augustine confesseth , that those that fell away , were once in the true faith ; and therefore , a man may fall away from true faith , and consequently from grace finally and totally . But Saint Augustine cleareth this in many places of his Bookes , shewing , that a man cannot fall away from the faith of the elect . As Fides Christi , fides gratiae Christianae● ; id est , ea fides quae per dilectionem operatur , posita in fundamento , neminem per●●e permittit : The faith of Christ , the faith of Christian grace ; to wit , that faith which worketh by loue , being built vpon the foundation , permitteth none to perish . And therefore where hee speakes of such as were once in the faith , and fall from it , hee meaneth not the proper faith of the Elect , but the common faith of Christians . As he also saith , Appellamus nos & electos Christi Discipulos , & Dei Filios , quia sic appellandi sunt , quos regeneratos pi● viuere cernimus : We doe call men euen the elect Disciples of Christ , and the Sonnes of God , because they are so to bee called , whom we see to be regenerate , and to liue godly : but if they haue not perseuerance , they are not truely called , sith they are called that , which they are not . And therefore , Quia non habuerunt perseuerantiam , sicut non verè Discipuli Christi , ita nec verè Filij Dei fuerunt , etiam quando esse videbantur , & ita vocabantur ▪ Because they had not perseuerance , as they were not truely Christs Disciples , so neyther were they truely the Sons of God , euen when they seemed to be so , and were called so . Of this sort and sense is another place of St. Augustine to bee taken , which the Author of the new Gagge for the old Goose , for haste ( as Charity may deeme ) rather than eyther of malice or ignorance ( not easily incident to a man of such rare and extraordinary learning ) hath perhaps casually , in such a swift flowing current of discourse , dropped from his Goose-quill . His allegation out of St. Augustine , is in these words : Credendum est quosdam de filijs perditionis , non accepto dono perseuerantiae vsque in finem , in fide , quae per dilectionem operatur , incipere viuere , & aliquandi● fideliter & iustè viuere , & postea cadere , neque de ha● vita , priusquam hoc eis contingat , auferri . The author of the Gagge seemeth to alledge this place to proue , that a man may totally fall away from grace , sith from faith working by loue . And the words , as he alledgeth them , seeme to fauour that opinion , as if it were Augustines definitiue conclusion , for all peremptorily to beleeue it , Credendum est . But as a guelt man , though he haue all the other signes of a man , hath lost his virility , the chiefe difference of his Sexe : so this sentence being but a little guelt , how much is it made to degenerate from the Masculine stile of St. Augustine ? For Augustine speaking there of the gift of perseuerance , inferreth this sentance , thus : Propter huius vtilitatem secreti , credendum est quosdam , &c. For the benefit of this secret , ( to wit , of perseuerance ) credendum est : where wee are to note , that these first words , left out by the Author , are a speciall qualification and limitation of our faith herein ; namely , how farre forth , and in what respect Augustine would haue vs thinke so , that men may fall from that faith , which worketh by loue , to the end , that thereby they should bee more carefull to keepe their standing ; therefore he saith , Propter huius vtilitatem secreti . A clause in no case to bee neglected ; for little though it bee , it leaueneth and seasoneth the whole lumpe . As the same Augustine elsewhere saith , Deus melius esse iudicauit , miscere quosdam non perseueraturos , certo numero Sanctorum suorum , vt quibus non expedit in huius vitae tentatione securitas , non possint esse securi : God iudged it better , to mingle some that should not perseuere , with the certaine number of his Saints , that they , for whom security in the tentation of this life is not expedient , might learne not to be secure . Now that Augustine , by that faith working by loue , mentioned in the former allegation ( from whence he would haue vs beleeue , for our owne profit and proficiency in perseuering , that the reprobate fall ) did not meane that true reall faith of the Saints and Elect , which worketh by loue ; but onely such a faith , in appearance and common account : besides many other places , and those also which we haue forecited ; that one may conuince it , where he saith vpon 2. Tim. 2. 19. Horum fides , quae per dilectionem operatur , profectò aut omnino non deficit , aut si qui sunt , quorum deficit , reparatur antequam vitaista finiatur , & deleta , quae intercurrerat , iniquitate , vsque in finem perseuerantia deputatur : The faith of those , which worketh by loue , eyther doth not faile at all , or if there be any , whose faith doth faile , it is repaired before this life be ended , and the inquity , which came betweene , being blotted out , perseuerance is deputed euen vnto the end . Yea , he saith definitiuely , Fides eius , qui aedificatur super Petram , pro qua etiam orauit Christus , ne deficiat , non deficit : His faith that is built vpon the Rocke , for the which also Christ prayed , that it should not faile , faileth not . And Christ saith expresly , That the house built vpon the Rocke , faileth not , but standeth firme against all windes and waues of tentations . The Rocke is Christ , and the house vpon this Rocke , is euery true beleeuer . But say , that former allegation out of Augustine , had beene altogether set downe by him , eyther in those termes , or in that sense as the Author citeth it ; what if one such speech tending that way , should haue fallen from that excellent holy man ? shall that one preponderate the whole tenure of St , Augustines workes ? Nay , rather let it bee interpreted by his other sayings , than they be ouerthrowne and euacuate by this . And let the learned Author of that booke of the Gagge , so maintaine the truth of Christ in the maine current of his other writings , as they may not only extenuate , but wholly expiate and expunge ( to omit other things ) at least this blot , dropping from his penne . Augustine , though a most excellent light in Gods Church , yet wherein he saw his errours ( such was his rare humility , and dextrous ingenuity ) hee writ a Booke of Retractations . But for his Doctrine in the point of the Saints perseuerance in the state of grace , vnto the end , it is so cleare , and consonant to the Scriptures , that it needes no retractation ; and as vneasie it is almost by any wit to bee peruerted , as subuerted . Onely let not a misalledged place , or a mis-conceiued allegation out of Augustine , stand as the Rest , whereon the state of the Doctrine of the Church of England must lye at hazzard . Nor euer let it be said , that the Doctrine of the faith of the Church of England is any other , than the Doctrine of the Catholick faith , which is built vpon the holy Scriptures , the onely adaequate obiect and rule of Catholike faith . Now the ground and foundation of perseuerance in grace vnto the end , is the eternall decree and act of Gods good pleasure and will , in predestinating and electing a certaine number of men out of the corrupt masse of mankinde , to be saued in and through Iesus Christ. So that the certainty of perserance of the elect Saints , depends vpon the immutability of that foundation of God , which stands sure , and hath Gods seale vpon it , The Lord knoweth who are his . And it is worth the noting , yea very materiall for the vnderstanding of the scope of the Apostle in that place , to obserue the words immediatly going befoee , vers . 18. where speaking of the heresie of Hymeneus and Philetus , by whose meanes the faith of some was ouerthrowne : and ieast some hereupon might conclude , that therefore Gods elect may fall away from faith , the Apostle preuents , or at least remoues that obiection , inferring in the next words , Neuerthelesse the foundation of God stands sure , &c. Yea this foundation of God stands so sure , as that it stands not idle and empty , but still in all ages , in all places where Christ is preached ▪ the elect are effectually called , and built vpon it , vntill the full and finall consummation of the holy and heauenly Temple of God. So that as the Apostle saith , Whom God did predestinate , them he also called ; and whom he called , them he also iustified ; and whom hee iustified , them hee also glorified . Note here the golden chaine of mans saluation . Our glorification is chained to our iustification ; our iustification to our effectuall vocation ; our effectuall vocation , iustification , glorification , begunne here in grace , and consummate hereafter in glory , are all chained inseparably to predestination , Gods foundation . Whereupon S. Augustine saith , Quos praedestinauit , ipsos & vocauit , illa scilicet vocatione , secundum propositum ; non ergo alios , sed quos praedestinauit , ipsos & vocauit : nec alios , sed quos ita vocauit , ipsos & iustificauit : nec alios , sed quos praedestinauit , vocauit , iustificauit , ipsos & glorificauit , illo vtique fine qui non habet finem : Whom he predestinated , them he also called , to wit , with that calling which is according to his purpose ; therefore none else , but whom hee predestinated , them he also called : nor any others , but whom he so called , them he also iustified : nor any others , but whom he hath predestinated , called , iustified , them he hath also glorified vnto the end , that hath no end . And De fide ad Petrum Diaconum . cap. 3. Illi cum Christo regnabunt , quos Deus gratuita bonitate sua praedestinauit ad Regnum : quoniam tales praedestinando praeparauit , vt Regno digniessent , praepatauit vtique secundum propositum vocando● ▪ vt obediant : praeparauit iustificandos , vt accepta gratia rectò credant , & bene viuant : praeparauit etiam glorificandos , vt Christi cohaeredes effecti , Regnum coelorum sine fine possideant : They shall reigne with Christ , whom God of his free goodnesse hath predestinated to the Kingdome : for because by predestinating he hath prepared such , that they should be worthy of the Kingdome , he hath prepared them to be called according to his purpose , that they should obey : hee hath prepared them to be iustified , that hauing receiued grace , they should beleeue aright , and liue well : he hath prepared them also to be glorified , that being made coheires with Christ , they might possesse the Kingdome of heauen without end . Thus we see the maine reason of the Saints perseuerance in grace vnto the end , is grounded vpon the immutability of Gods election ▪ So that the enemies of the truth , and of Gods glory , and louers of their owne glory , know well enough , that their Doctrine of vncertainty , and of falling away from grace , cannot stand , so long as Gods foundation remaineth sure ▪ therefore they haue laboured tooth and nayle to vndermyne and blow vp this foundation of God , that so men might be as a tottering house built vpon the sand ; or as a Ship without an anchor , tossed vp and downe , and running vpon the danger of euery rocke and shelue , as St. Iames compares the faithlesse man to the winde-driuen waue , Iames 1. 6. Now as God hath preordained and elected vs , as to the end of our saluation , so to the meanes ordinary and conditionall , the Word and Sacraments , whereby wee should be in time effectually called to imbrace by faith the onely absolute meanes of our saluation , Iesus Christ , in whom we are elected , and by whom we are mightily saued : So also hee hath ordained and appointed vs vnto holinesse of life and conuersation , wherein we should walke and perseuere vnto the end of this life , as it is in the definition . For good workes , being the proper , immediate , and necessary fruits of iustifying Faith , they become also the ordinary high-way to the Kindgome . They are via Regni , though not causa Regnand● ▪ the way of the Kingdome , but not the cause of making vs Kings ▪ Hereupon the Apostle saith , Ephes. 1. 4. That God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue . And Chapt. 2. 10. We are his workemanship created in Christ Iesus vnto good workes , which God hath before ordained , that we should walke in them . Here the Apostle speakes of the new creature , of the regenerate man , created , or re-created in Christ Iesus ; created in Christ Iesus vnto good workes , that we should walke in them . For the good workes of a regenerate man , as they are euidences of true faith , so they are excellent meanes to preserue vs from falling , and to make vs perseuere in grace vnto the end . Therfore St. Peter saith , 2. Pet. 1. 10. Wherefore , Brethren , the rather giue diligence to make your calling and election sure ; for if yee doe these things , ye shall neuer fall . These things ; namely such as hee spake of in the fift , sixt , and seuen Verses : to wit , all kinde of good workes . For so ( saith he ) an entrance shall be ministred vnto you aboundantly , into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. Obiect . But some will here obiect , that for as much as the Apostle doth vse [ If ] here , as putting the assurance of our election vpon Ifs and And 's : therefore if a man continue not to doe these things , he shall fall ; and so consequently , the assurance of our perseuerance is only conditionall : So that it rests in vs , eyther to stand or fall from grace . Answ. For answer hereunto : True it is , that the aduersaries of this truth catch at all shadowes , whereby they may any way obscure this cleare Doctrine , that so all men might remaine still in the shadow of death ; as Adam would haue done , when he thought to hide himselfe from God , by taking shrowd vnder the shadowie trees . Hereunto they adde sundry places of Scripture , as all such , where there is eyther any exhortation to take hold of grace , or any admonition to take heede of falling ▪ As 1. Cor. 10. 12. Let him that thinketh hee standeth , take heede , lest hee fall . And Rom. 11. the Iewes fall is propounded to the called Gentiles , as an example of admonition , vers . 20. Because of vnbeliefe they were broken off , and thou standest by faith ▪ Bee not high minded , but feare . And to omit many other , they alledge one maine place out of Ezech. 18. where God threateneth , That if the righteous forsake his righteousnesse , and commit iniquity ; in the iniquity that hee hath committed , he shall dye , and his former righteousnesse shall be remembred no more . From these and such like places the aduersaries would conclude , That a man may fall totally and finally from grace ; or at least they would waue the matter , and leaue it indifferent : sith ( say they ) we find such opposition in the Scripture about this point . Nay ( say they ) we can bring as many places , that make against certainty of election , and perseuerance in grace , as can be brought for it . So that the aduersaries ( I neede name none but the Pontificians ; for all that hold of their wicked Doctrine , though they seeme to abhorre the name of Pontificians , yet indeede they are one with them ) the aduersaries ( I say ) are here upon very peremptory and insolent , because not vnderstanding the Scriptures , but peruerting them to their owne destruction ▪ they thinke they are as fast and full on their side , as against them . Hereupon at the leastwise they would , I say , waue the matter , and make it indifferent , whether side a man choose . So that by hooke or by crooke they would bring in a new Diuinity , as Copernicus and his followers , a new Philosophy ; who , making demonstration , that the earth may as well moue round about in 24. houres , as the heauens ; therefore his disciples conclusion must be , that not the heauens , but the earth moueth about once in 24. houres . The motion whereof hath caused this brain-sicke giddinesse in these new Philosophicall Heretickes , or Hereticall Philosophers . But the grounds of Diuinity in this point in hand , are farre more demonstratiue and certaine , than that of Copernicus his Philosophy . For he can finde no certaine demonstration of the heauens motion , but that he can stoppe with his versatilous wit ; no more then my braine , earthy as it is , can be moued to beleeue his earths motion . But these Nouel-Diuines , must needes confesse , that the Doctrine of Gods election ▪ effectuall vocation of the Elect , and their perseuerance in grace , is very clearly set down ▪ in the Scriptures . Which being so , while they would oppose other places of Scriptures against it , what doe they else , but goe about to make God a lyar , that with him should be Yea and Nay ? For if the Scripture be contradictory in the matter of saluation , then it should be no better than a lye ; and so God , the author of the Scripture , a lyar . But let God be true , and euery man a lyar . Yea , let the Scriptures be true , vniforme , consonant , and like themselues , and all such wresters and peruerters of the truth , lyars . But they cannot bring any one sentence of Scripture , to contradict this truth of the certainty of Gods election . The Scripture saith , The foundation of God stands sure , and hath the seale , The Lord knoweth who are his : but where can the aduersaries bring one place of Scripture contradictory , which saith , The foundation of God is vncertaine , without seale , The Lord knoweth not who are his ? The Scriptures saith of Apostates They went out from vs , but they were not of vs ; for had they been of vs , they had continued with vs : but where saith it the contrary , that Apostates were once the true Children of God , sealed vp in Gods foundation , and knowne of God to be his , and that they were once really of the number of Gods Elect ? The Scripture saith , It is impossible to deceiue the Elect , and to seduce them from Christ. The Scripture saith , He that is borne of God , sinneth not ; neyther can be sinne , because he is borne of God : that is , he cannot sinne vnto death ; namely , by sinne fall away from God finally . Where saith it , That he that is borne of God doth sinne vnto death , and so falleth totally and finally from God ? Indeede ; if as Archimedes , that famous Mathematician and Engineer , who was so confident of his Art , that he durst say , he would remoue this whole terrestriall Globe , if he had but a Ground or Base to fasten his Engine vpon ( although the Base must needes be farre bigger than the Moueable . ) So they , if they could finde such a solid ground in Scripture , seruing their owne opinion , and preponderating the eternall vnmoueable truth of Gods election , as thereupon they could pitch their artificiall Engine ; much might be , that these rare Engineers , might Giant-like , be able to reere Mount Pelion vpon Mount Ossa , and so climbe to the top of Olympus : while by their faith , as a graine of scelerata Sinapis , they command the vnmoueable mountaine of Truth ( if the foundation of it did not stand the more sure ) to bee cast into the floating sea of their fleeting imagination . But ( say they ) the Scripture speaketh doubtfully in many places , as in those fore-alledged and other . To which all I answer in one word , that none of those fore-alledged places doe crosse or contradict the truth of God. Nay contrary , they are all as meanes , to bring the purpose of God to its finall period and effect . For , Be not high minded , but feare : Let him that thinketh he standeth , take heede lest he fall : Worke out your saluation with feare and trembling : If ye doe these things , ye shall neuer fall : If a man abide not in me , he is cast forth as a branch , and is withered : If the righteous forsake his righteousness , and commit iniquity : and if there be any other Scriptures of this nature , eyther exhortatory or admonitory ( besides that they are excellent restrictiues to all sorts of men in generall , God extending his restraining grace euen to wicked men ) they are all necessary precepts , and soueraigne preseruatiues and antidotes , especially to the elect of God , to preserue them from falling . These places do not imply , that Gods elect may fall away : but they serue as meanes to preuent them , that they doe not fall . Now God hath ( as I said ) not only ordained the end , but all means tending thereunto . Of which meanes , those many exhortations ▪ and admonitions in Scripture are a speciall part . To this purpose Augustine speaketh excellently : Tene quod habes , ne alius accipiat Coronam tuam . Quod autem etiam perseueraturis Sanctis sic ista dicuntur , quasi eos perseueratures habeatur incertum ; non aliter hoc audire debent , quibus expedit non altum sapere , sed timere . Hinc & Apostolis dicebatur , si manseritis in me : dicente illo , qui illos vtique sciebat esse mansuros . Et per Prophetam , si volueritis , & audieritis me ; cum sciret ipse , in quibus operaretur & velle . Et similia multa dicuntur , propter huius vtilitatem secreti , ne fortè quis extollatur , sed omnes etiam qui bene currunt , timeant , &c. that is , Hold that which thou hast , lest another take thy Crowne ( they are the words of the holy Ghost . ) Now that these things are so spoken euen to the Saints that shall perseuere , as if it were vncertaine whether they should perseuere ; they ought not to heare of this otherwise , whom it behooueth not to be high minded , but feare . Hence also it is said to the Apostles , If you shall abide in me : himselfe speaking it , who knew full well that they would abide in him . And by the Prophet , If ye be willing , and will harken vnto me ; when himselfe knew , in whom hee would worke euen to will. And many such things are spoken , for the profit of this secret , lest any should be puffed vp ; but that all , euen those that runne well , should feare . Hence it is that the Apostle saith , 2. Tim. 3. 16. All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse : that the man of God may be perfect , throughly furnished vnto all good workes . Note here how the holy Ghost , vnto the Doctrine of the Scripture , ioyneth reproofe and correction , as necessary meanes to bring Gods seruants to perfection . So that those places of Scripture , which deterre men from presumption and security , Gods Children make vse of them , as meanes to keep them in the way , not as stumbling blockes to take offence at , whereby to fall . If any here obiect that of Gregory , Video Paulum , &c. I see Paul called out of that cruelty of persecuting , to the grace of Apostleship ; and yet he so feareth , amidst Gods secret iudgements , as that euen after he is called , hee feareth to be a cast-away . For he saith , Castigo , I chastise my body , &c. 1. Cor. 9. and Phil. 3. I follow if I may comprehend , &c. Yea it was now said of him by the voice of the Lord , He is a chosen vessell vnto mee : and yet for all that , chastizing his body , hee feareth lest hee should be reproued , or cast away . Doth Gregory hence conclude , that the elect is vncertaine of saluation , or that it is possible for him to become a reprobate ? Nothing lesse . For note what the addeth there : Debet profecto , in spe esse non solum securitas , sed etiam timor in conuersatione , vt & illa certantes foueat , & iste torpentes pungat : There ought surely , there ought to be not onely security in our hope , but also feare in our conuersation ; that both the one ( security in hope ) may cheere those that fight , and the other ( feare ) checke and spurre them that faint . Vnde , &c. Whence ( saith he ) it is well spoken by the Prophet , They which feare the Lord , let them hope in the Lord. As if he said plainly , That mans hope is vainly confident , who refuseth to feare God in his conuersation ▪ And lib. 9. cap. 27. he further cleareth his minde herein , Se●●ndum est , quod viri sancti ita incert● sunt , vt confidant ; atque ita confidunt ▪ vt tamen ex securitate non torpeant : We are to know , that holy men are so vncertaine , as that they are confident ; and are so confident , as that notwithstanding they droope not through security . So that such like places of Scripture , as teach vs to feare and tremble , being rightly vnderstood and applyed , they are so farre from shaking the certainty of our election and perseuerance in grace , that they tend exceedingly to the establishing of it . Yea they serue also to stoppe all foolish and carnall mens mouthes , that would ( forsooth ) in Christian policy haue this Doctrine of God smoothered and suppressed , as tending to make men carelesse of the meanes of saluation : Whereas on the contrary , seeing the wisedome of God hath tyed the meanes of saluation so inseparably and conditionally to his own purpose and good pleasure in our election : therefore all men being alike indangered vnto God , should not persist in their rebellion , to their further damnation , but should vse all diligence in the vse of those meanes , by which God doth worke saluation vnto vs. Tell me ( if politick respects may take such place ) A Kings subiects being all fallen ( without exception ) into a Premunire , hauing forfeited their estates and all : if now the King out of his speciall grace and fauour , haue resolued with himselfe to pardon such a number of them ▪ as seemeth good vnto him , whose names he enrolleth in his booke of Arca●a regni , not purposing to pardon any moe , but these onely ; yet withall hath appointed such and such meanes to be vsed , and conditions to be obserued , as he prescribeth , and so thus farre publisheth by Proclamation to all his subiects , that such is his determination and good pleasure , to pardon and spare a certaine number of his subiects , such as himselfe , out of speciall grace , hath made choiee of ; but the number of the persons , and who they be , he ●on●●aleth in his brest , but reuealeth to them the meanes whereby hee will saue them ▪ will any of his subiects be so desperately minded , as to say thus with himselfe , The King hath resolued to pardon a certain number , and no more , and to receiue them to fauour by such meanes as hee commandeth , by obeying such and such Lawes ; but sith I am vncertaine , whether I be one of that number or no , I will not take the paines to vse any such meanes , nor so much as endeauour to obserue those conditions , though neuer so easie , which he requireth in that behalfe ? Nay , will not all rather harken to the conditions , being all of them gracious , and no way grieuous , euery one for his part hoping , that he may be one of that number , whom the King hath resolued to receiue to grace and fauour againe , yea , and highly to aduance in his Kingdome ? If it bee but a running Lottery , wherein the whole Countrey is coosened , though there be but a few prizes to many blankes , yet how forward are men to aduenture their money , some pawning their very beds , and all to bee cheated ? Wee see there is no Papist so vncharitable , that though his neare kinsman , be it Father or Mother , or so , dye neuer so wicked , yet at the least in hope he is but in Purgatory , how will he empty his purse , yea how often , for so many Masses , to release him out againe ? although it be a most desperate aduenture ; nay , he will not stick perhaps to go a long Pilgrimage , and to doe some tedious Penance inioyned him by a sinnefull Priest , and all for the pardon of that sinne , whereof notwithstanding neyther the Priest can giue , nor himselfe receiue any assurance of pardon by such meanes at Gods hand ▪ And shall not all men indangered to God for soule and all , be ready to entertaine and obserue all such conditions , prescribed by God , whereby they may be saued , and without which they cannot be saued ? Yes ( say these selfe-wise carnall Vniuersalists ) if we , were but in as much hope of Gods fauour , as wee may be of a prize in a Lottery , we would hazzard all we haue , skin for skin , and all , to saue our life . Yea , or if it were in our owne power , so to vse the meanes prescribed , and the conditions imposed , as that thereby we might be saued , notwithstanding wee knew , that God had determined to saue but a few of many ; wee should bee willing to vse our best endeauour , in hope of the Kings fauour . But the case betweene God and man is otherwise . We are indeede all of vs fallen into a Premunire , and haue forfeited our whole estates , liues and liberties , for our Rebellion . But we heare , that though the King of his speciall grace , haue purposed to pardon , and to preferre a certaine small number in comparison of the rest ; but withall , that this pardon must be procured by such meanes , as no one of all his subiects , is in himselfe of ability and power to vse , and put in practice , vnlesse the King also giue vnto him a speciall strength to doe that which the King requireth ▪ therefore what should I trouble my selfe for the matter ? I know the worst of it ; and seeing it is not in my power to helpe my selfe , let the King doe what he will : If I be one of those , whom he hath purposed to pardon , what should I need to take care any further ? But if not , what neede I bestow labour in vaine ? Yea , but withall obserue , though the grace , and the meanes , and the power of right vsing the meanes be of the King , because he will haue all the glory of working that , which all mans strength and wit could neuer haue accomplished : yet the King to his former decree hath added another clause , that notwithstanding the Kings purpose and decree , which may not be altered , notwithstanding the right vse of the meanes of procuring his pardon , depend vpon him alone ; yet the King hath peremptorily commanded all his subiects , none excepted , that if any shall dare to contemne , or neglect those meanes , which hee hath prescribed for the good of those , whom they chiefly concerne , that man shall not onely not be pardoned for his former rebellion , but bee bound ouer to a further condemnation , to suffer greater torments and tortures , than otherwise he should haue done . Tell mee now in this case , what subiect would be so foolehardy , as openly to contemne and reiect the commandement of the King ? and not rather to doe the best that lyeth in him to obserue those things which he commandeth ; seeing that of endeauour may come much good : but of contempt , certaine condemnation ▪ Euen thus stands the case betweene God and vs : we haue all sinned , and forfeited our estates with God. He , of his mercy , hath purposed to saue a certaine number of vs condemned persons ; he hath withall prescribed the meanes , whereby he will saue that speciall number : yet the meanes are such , as though in their owne nature they bee gentle and easie ( for Christs yoake is easie , and his burthen light ) yet in regard of our impotency , it is in Gods power onely to enable vs to vse the meanes aright ▪ Now , though God giue his speciall grace & strength to none , but those whom he hath appointed to saue ; yet for as much as we are ignorant who those be , whom he hath ordained to saue , and euery man may as well thinke himselfe to bee of the number , as any other ; and seeing though hee cannot of himselfe so much as will that which is truly good , but God worketh in vs both to will & to do , euen of his good pleasure : yet because God hath commanded all men indifferently to receiue and entertaine his commandements , and conditions , which wilfully to refuse , despise , and oppugne , heapeth vpon a man further condemnation , which was the miserable case of Corasin , Bethsaida , and Ierusalem , with her contemning , oppugning Iewes : and because God hath reserued this secret number to himselfe , both how many they be , and who they be , whom he hath purposed to saue , none knowing himselfe to be of the number , till hee be actually and effectually called , and haue receiued the white stone , the marke of his election , with the new name of the Sonne of God in it , which no man knoweth , but he that hath it ; nor any being so wicked , but he may proue to be one of the number of Gods elect , and so to be effectually called in due time : and because for any man to iudge himselfe , while he liueth in this world , to bee of the number of the reprobate , is a desperate iudgement , yea a preiudice of Gods purpose and grace , and a rash presumption , as daring to prye into Gods secrets , and to determine that as certaine , which God hath left vncertaine : therefore for a man to cauill at this truth of God , and thereupon to frame friuolous and foolish unreasonable reasons , to resist and contemne Gods ordinance ; what is it but to heape vpon himselfe greater and greater condemnation ? God will not in the meane time haue his truth dissembled , his glory diminished , his mercy despised , and his iustice disparaged . Let no man dare to say , Why doth he yet complaine ? Who art thou , vaine man , that pleadest against God ? take thou heede thou giuest not God further occasion to complaine of thee : Shall thy politicke , or rather braine-sicke reasons , be wiser than Gods wisedome ? God hath willed it so : And his will is aboue all humane reason . And Gods will is nothing but diuine reason , yea wisedome it selfe . But yet as a man , to answer thy reasons with reasons : Thou deniest the certainty of election , at least thou wouldst not haue it published and preached . Why ? What 's thy reason for it ? Because it makes men carelesse of the meanes . It is false ; it is not Gods good will and pleasure which he hath published , but it is thine owne peruerse and corrupt will , that makes thee carelesse and contemptuous . But by this reason of thine , which thou canst sub-diuide into manie branches , but all growing from the same carnall roote , to satisfie thine owne foolish reason , in desiring to haue this glorious truth of God dissembled or suppressed : thou wouldst destroy two precious things , infinitely more deare than a thousand worlds . The first is the glory of God , which is so nothing much manifested , as in this act of his , concerning his good pleasure in the disposing of mankind . It is that summary doctrine of Gods glory . So that to suppresse , or supplant this truth , is to strip God of his excellent glory . It is the saying of a iudicious and learned Diuine , Viciatur & adulteratur Religio , simulac minimum aliquid detrahitur ex Dei gloria : Religion comes then to be corrupted and adulterated , when once Gods glory suffereth the least detriment or diminution . No ( say they ) wee doe not take away Gods glory ; for we acknowledge his preuenting grace . Iust so did those aduersaries in Augustines time , with whom he had to deale , of whom he saith : A Pelagianoru● porrò haeretica peruersitate tantum istiremoti sunt , propter quos hac agimus , vt licet nondum velint fateri praedestinatos esse , qui per Dei gratiam ●iant obedientes , atque permaneant , iam tamen fateantur , quod eorum praeueniat voluntatem , quibus datur hac gratia : Now these men ( saith hee ) with whom wee haue to deale , are so much remote from the Hereticall peruersnesse of the Pelagians , that although they will not be brought to confesse , that they which by the grace of God are made obedient and remaine so , are predestinated ; yet notwithstanding they confesse , that this grace preuents the will of those , to whom it is giuen . But how ? Augustine discouers their deceit ; Ideo vtique ne gratis dari credatur gratia , sicut veritas loquitur , sed potius secundum praecedentis merita voluntatis , sicut contra veritatem Pelagianus error obloquitur : This must be so ( forsooth ) lest grace should be thought to be giuen gratis , as the truth speaketh , but rather according to the merits of mans precedent will , as the Pelagian errour gain-saieth the truth . So that in the conclusion , the Pelagians and Pontificians , with their confederates , conspire in the maine , not onely to diminish , but euen to demolish the glory of God. The second precious thing which thou wouldest destroy , is the saluation of the elect : Thou to make a reprobate by thy carnall reason to become at the best a formall hypocrite , puffed vp with the swelling pride of his selfe-righteousnesse , wouldst destroy that gracious purpose of God , in sauing impotent man , which purpose of God is the onely cause of the effectuall sauing of men : For , take away this purpose of God , and no man should be saued . And not onely Gods purpose to saue some , whom he will , doth in time effectually bring them vnto the state of grace in Christ : but also is so farre from making them carelesse , as it makes them the more carefull to continue in the state of grace . Yea , not only so , but God doth endowe all his with a care , and minde , and will , and power , to continue in his fauour and grace . And to this end , all things worke together , cooperate for good to them that loue God , to them that are called according to his purpose . Hath God giuen me the grace of faith , to beleeue in his Sonne Iesus Christ , whereby I come now to know , what I knew not before ; namely , that I am of the number of Gods elect , preordained to saluation before the foundation of the world ? Am I hereupon carelesse how I liue , because I haue receiued the euidence of Gods fauour towards mee in Christ ? Nay , now I begin to be more carefull , than euer before , that I may also attaine to the end of my saluation . And I am so much the more encouraged hereunto , not onely because I am ordained of God vnto it , but because now the Spirit of Christ dwelleth in me , strengthening , incouraging , comforting , confirming mee more and more in the obedience of faith , and sealing me vp vnto the day of Redemption . I know that God hath appointed to saue me , but not without meanes . He hath made the meanes easie vnto me , and he hath giuen mee both a minde & power to obserue the conditions , where I , through carnall infirmity still dwelling in me , faile ; yet still the means is in my way , which is to be renewed by repentance , humiliation , and obedience . I cannot now euer be resolued , that because I know I am one of Gods elect , therefore I will sinne , and liue as I list : but because I am one of Gods elect , redeemed by Iesus Christ ; therefore my whole resolution is , continually to set forth the prayses of him , that hath called mee out of darknesse , into his maruellous light . St. Iohn was of another minde than these men , where , 1. Ioh. 3. speaking of our knowledge and assurance of our blessed estate , in , and through , and with Christ , he addeth , vers . 3. He that hath this hope , purgeth himselfe , euen as hee is pure . So that the more certaine our faith and hope is of eternall life , the more carefull it makes vs of fitting and preparing ourselues thereunto . For he that hath this hope , purgeth himselfe . Tell me : a Prince being borne heire apparant to a Kingdome , because he is assured that none can preuent him of his right , is he therefore carelesse of his course of life , running riot , and playing the young Prodigall , and not rather disposeth himselfe , or at least is carefully brought vp vnder Tutors and Gouernours for that end , that by learning obedience in his youth and nonage , he may know the better how to Command , when he comes to weald the Scepter ? Now the Child of God , by his new birth , is borne heire apparant to the kingdome of glorie ; therefore while he is in his minoritie , in the Principalitie of grace , and because now he hath many infallible arguments to assure him of the Kingdome , is he either himselfe so carelesse , or is his heauenly Father so improuident , as not euery way to furnish him with those graces , beseeming such a Prince , whereby he may in time be throughly furnished , and accounted worthy to sit with Christ in his Throne ? Because old Symeon had a reuelation by the Holy Ghost , that he should not see death , before he had seen the Lord's Christ : Did he therefore ( as knowing God to be true in his promise ) neglect his ordinary meate , and other meanes for the sustentation , and preseruation of his life , because he was to liue certainely vntill he should see the Lord 's Christ ? Because King Ezechias had a gracious promise from God , that he should recouer of his pestilent disease , and within three dayes be able to goe vp vnto the house of the Lord , and moreouer , that he had fifteene yeeres added of God vnto his dayes ; was Ezechias therefore carelesse of vsing the meanes for his recouery , which the Lord had prescribed , and so for the prolonging of his life , which the Lord had promised ? Did he not , according to Gods direction , take and apply the lumpe of dry Figgs to the plague-sore , and so recouered ? so that within three dayes he went vp vnto the house of the Lord , to offer the Sacrifice of praise . So the elect of God , being now effectually called to the state of grace , they haue a promise from God , that they shall neuer see death ( that spirituall death which Christ speaks of ) till they see the Lord 's Christ face to face , and know him by beatificall vision , euen as they are knowne : are they therefore carelesse of the spirirituall food of their soules , the Word and Sacraments , whereby they are preserued till they come to the fruition of this beatificall vision ? And being desperately sicke of the pestilence of sinne , and hauing health promised , and remedy prouided , are they therefore so carelesse , as not to put forth the hand of faith , to apply Christ , ( that lumpe of figgs , that cluster of grapes , that balme of Gil●ad ) to their pestilential sore , that recouering perfect health thereby , they may after three dayes be raised vp , and be able vpon the feet of their holiest affections to ascend vnto the house of the Lord , not made with hands , but eternall in the heauens , there to sing Haleluiahs of praise to God for euermore ? I will conclude this with S. August . first , for the confirmation of this Catholike truth ; Non solum ergo praedicatione praedestinationis ab hoc opers ( nempe , sanctificationis ) non impeditur ( electus ) verum ab hoc adiuuatur , vt cum gloriatur , in Domino glorietur : Therefore by the preaching of predestination , the elect is not onely not hindered from this worke , to wit , of sanctification , but also is helped hereunto , that when he glorieth , he may glorie in the Lord. And againe for confutation of Pelagian and Pontifician ( I had almost said also Arminian ) falshood , who say all with one voyce , Si non vultis obedientiam ad quam nos accenditis , in nostro corde frigesc●re , nolite nobis istam Dei gratiam praedicare , quam Deum dare ●atemur , quam et nos vt faciamus b●rtamini : If ( say the Pelagians ) ye will not haue that obedience , to which you inflame vs , to frieze in our hearts , do not preach vnto vs that grace of God , which we confesse God is the giuer of , and which you exhort vs to doe . Augustine thus concludeth against such : Ego autem nolo exaggerare meis verbis , sed illis potius cogitandum relinquo , vt videant quale sit , quod sibi pers●as●runt , praedicatione praedestinationis audientibus plus desperationis quam exhortationis afferri : hoc est enim dicere , tunc de sua salute hominem desperare , quando spem s●am non in seipso , sed in Deo didicerit ponere : cum propheta clamet , Maledictus omnis , qui spem pouit in homine : Now I will not exaggerate the matter with my words ( saith he ) but I rather leaue it to them to consider , that they may see what that is , which they haue perswaded themselues , that by the preaching of predestination , the hearers are possessed rather with desperation , then with exhortation : for this is all one , as to say , that then a man despaireth of his saluation , when he hath learned to put his hope not in himselfe , but in God : whereas the Prophet proclaym●th , Cursed is euery one that putteth his hope in man. Therefore , saith he , Miror , homines infirmitati suae se mall● co●mitter● , quam firmitati promissionis Dei : I wonder , that men had rather commit themselues to their owne infirmitie , than to the certaintie of Gods promise . But who be they that receiue not this Gospell of God ? The Apostle resolueth it , 2. Cor. 4. 3. If our Gospell be● hid , it is hid to them that are lost ; in whom the God of this world hath blinded the mindes of them that beleeue not , lest the light of the glorious Gospell of Christ , who is the image of God , should shine vnto them . And who are they that peruert the Scriptures to their owne destruction , but as St. Peter saith , the vnlearned and the vnstable ? such as are vnlearned in the mysterie of Christ , and vnstable in the faith of Christ. And euen that fore-cited place of Ezech. 18. which these men hold as the Cittadell and strongest Fort where they haue planted all their munition , is ( besides many other ) sufficient to argue their iudgement of too great le●ity . For what righteousnesse ( I pray you ) is that , which the Prophet there speakes of ? Is it that righteousnesse , whereby wee are iustified in Gods sight ? Nothing lesse . For that righteousnesse is properly the state of grace . Nay , it is plain , that the righteousnes there mentioned , is only a morall externall righteousnesse , such as we finde in Gen. 18. 26. What if there be fifty righteous in Sodome ? that is , so many morall men , that were not tainted with the crying sinnes of that City . Was there any other grace to bee expected among the Sodomites , than onely a restraining grace , which yet not ten in the whole City were found to haue ? And that the Lord speakes of morall righteousnesse here , reade the 5. 6. 7. 8. and 9. Verses of the same Chapter of Ezechiel . But it is there said , That a man shall liue in that righteousnesse , and shall not dye . True. But how liue ? Is it not spoken in regard of temporall death , and temporall iudgements , threatened in the former Chapter , to which also the Prouerbe in the 18. Chapter hath reference ; which Prouerbe also gaue occasion to this whole Chapter ? Where the Lord she wing himselfe to be an vpright and vnpartiall God , both iust and mercifull , concludes with an exhortation to repentance and conuersion ; which is the proper vse and vp-shot ( as wee said before ) of all such places of Scripture . But to conclude hence , that because it is said here , If the righteous forsake his righteousnesse : that therefore Gods elect may fall finally from grace : What is it else but to conclude , That all that are called righteous in the Scriptures , are the elect of God ; and so consequently , that the very Elect may fall finally from grace ; and also that those righteous , mentioned Matth. 9. 13. whom Christ came not to call , if they perseuere in that their Pharisaicall righteousnesse , shall not dye , but therein liue eternally . But for as much as these Pontifician Pelagians , or call them what you will , howsoeuer their Doctrine goe as yet vailed , as wanting fit opportunity to venditate it self publickly vpon the Stage , although it begin to vent it selfe already , not in obscure corners , but in the Scorners Chaire , as hauing no small Patrons and Aduocates to plead its cause , if the season serued : yet because this Canker begins to spread it selfe , yea euen in the purest Church of Christ ; nay , ceazing vpon the very eyes themselues , so that in time wee may feare , lest as Laban , they obtrude vpon vs bleare-eyed Leah , in stead of cleare-eyed beautifull Rachel ; not wanting plausible reason to make it good , how contrary to faith soeuer , as Laban did , saying it was not the manner of the Countrey . Let these for the better commendation of their politicke Doctrine , giue vs some taste and proofe of the goodnesse of it . It seemeth they haue much to say for themselues : but if their Doctrine be built vpon such firme ground of policy and wisdome , as ( seeing Gods wisdome is no longer able to do it ) to make men more carefull of liuing well , let these great Reformers of the world giue vs a precedent in the reformation of their owne house * . No doubt these men are of a most refined stampe , subli●●●ted to the very quintessence of humane purity , and perfection of vertue . Well , audiamus bellum puerum , as Cato said : Let vs heare , nay let vs see , these faire Lamia's . Indeede deformed Lamia , being finely flowted by the Orator , for his p●●ting , could answer for himselfe , Vn●●um mihi fing●r● non p●tui , ingenium potui : I could not frame vnto my selfe a faire feature , but wit I could . Then said Cato , Audiamus disertum : Let vs heare the witty youth . But these men haue been able to frame vnto themselues both beauty and wit ; wit , to in●●nt and compose a new plat-forme of vertue , a new way to Heauen ▪ and beauty to expresse this vertue , and to demonstrate this way with the very hand of their owne immaculate exemplary life . Let them therefore come forth vpon the Stage , and act before vs but a Scene of their Christian life . Wee are willing to be Spectators of this rare spectacle , and will be as beneuolous to giue them a Plaudite , if they deserue it , as by their fame and claime we are erected to a high expectation of their performance ; for we expect to see them act the parts ( not as common Actors and Comedians act others good parts vpon the Stage , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Hypocrites haue their names , as Gregory saith , Haereticorum hypocrisis decoros ipsos hominibus ostendit : The hypocrysie of Heretickes makes them appeare beautifull vnto men : ) wee expect ( I say ) to see them act the parts , not of the ordinary ranke of morall men ; but as they professe to goe before others in learning and wit : so let them goe before all men in sanctity of life and conuersation : which if they doe not , their owne Doctrine shall turne to their greater condemnation . For seeing they attribute so much to their naturall abilities , if they make it not good in their owne practice , God will say vnto them , Out of thine owne mouth will I condemne thee , thou euill seruant . Hast thou so much power to doe good , and dost it not ? If the Lord condemne that feare at the best , which is taught towards him by the precepts of men : how shall hee confound those , that for all their humane politicke precepts , come infinitely short of the feare of God in their liues ? But if not only defect of the true feare of God be found in them , but excesse of all corruption doe beare sway in their lusts , if they be extreame proud , couetous , ambitious , malicious , contemners of the true seruants of God , if back-biters , selfe-louers , louers of pleasures more than louers of God , hauing a forme of godlinesse , but denying the power thereof : what reward shall they haue for all their new deuices and quaint doctrines ? What honour with God ? What credit with men ? What comfort in themselues , but horrour of conscience ? What else can bee expected of such , as haue lost , or neuer had the true faith ? Can a bad tree bring forth good fruit , saith Christ ? Gregory compareth such to brazen Pipes , Sonum bene loquendi habent , sed sensum bene viuendi non habent : They haue the sound of saying well , but they haue not the sense of liuing well . But take their workes at the best , yet seeing they flowe not from the holy roote of sound faith , they are but as many flowers , whose colour is beautifull , but their sauour banefull . Such do stincke odious in the pure nostrils of God : yea they are abominable to the Church of God. As the same Gregory saith ; Quia nonnunquam haeretici , quanto magis in perfidiae errorem dilabuntur , tanto amplius in exteriori sese operatione custodiunt , ita vt agere prae caeteris magna videantur : sancta vniuersalis Ecclesia cuncta eorum opera despicit , quae ex authoritate fidei non prodire perpendit : Because some times hereticks , the more they sinke into the errour of perfidiousnesse , so much the more warily doe they keepe themselues , in their exteriour operation , so that they may seeme in comparison of others , to doe great things : the holy vniuersall Church doth despise all their workes , which it confidereth not to proceede from the authority of faith . Now hauing spoken of the nature of Predestination , according to the expresse tenure of the holy Scriptures ; come wee to set downe the certainty of Catholicke and true iustifying Faith , in regard of the certainty of predestination vnto grace , and of perseuerance therein vnto glory . The Pontificians alledge and obiect , That we cannot be certaine of our saluation , but depend alwayes doubtfull , because ( say they ) we cannot know who is predestinate , and who shall perseuere in grace without speciall reuelation . Now true it is , that no beleeuer can know whether another be predestinate , or shall perseuere , but by speciall reuelation . Samuel came to know King Saul to be a reprobate , by speciall reuelation . Ananias came to know persecuting Saul to bee an elect vessell , by speciall reuelation . So Paul came to know , that Clement , and other his fellow-labourers , had their names written in the Booke of life . Againe , no man , how wicked souer , can know or conclude with himselfe , that he is a reprobate , but eyther by diuine reuelation ; as Saul came to know this by Samuel from God , or else by the effects of finall impenitency and desperation : such as commit the sinne of the Holy Ghost especially . But that euery true beleeuer may , and doth come to know himselfe to be of the number of Gods elect , and predestinate vnto life , and that not onely by extraordinary reuelation from the Spirit of God , but by the illumination of iustifying Faith , and consequently is hereby assured of his perseuerance in grace vnto glory ; is a Doctrine most euident in the holy Scriptures . Two generall points therefore come here to be handled : First , that euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. Secondly , that euery true beleeuer may , and doth know certainly , that he shall perseuere in grace vnto glory . For the first of these : Euery true beleeuer in Christ , may and doth certainly know , that hee is one of the number of Gods Elect. And this hee knoweth first by Faith. The Faith of Gods Elect is as a chrystall perspectiue glasse , though which euery true beleeuer clearely seeth himselfe enrolled in the Booke of life : Reioyce in this , saith Christ , that your names are written in Heauen . Now how can any man reioyce of that , whereof hee is vncertaine and doubtfull , and which he knoweth not ? So that for the Elect to reioyce , that their names are written in Heauen , in the Booke of life , must needes imply a certaine knowledge , that we are of the number of those , whose names are written in the Booke of life ; as also some in the Trent-Councell iudiciously alledged from this very place . But the aduersaries obiect , that this was spoken in especiall to the elect Disciples , to whom Christ gaue a speciall reuelation of their election . I answer with Augustine vpon these very words of the Gospell of Christ , In this reioyce ▪ that your names are written in Heauen : Nullus fidelis habet spem , si nomen eius non est scriptum in coelo : No faithfull man hath any hope , if his name bee not written in Heauen . So that Augustine applyeth this speech of Christ to all the faithfull . As hee there saith , Non eos voluit gaudere ex eo , quod proprium habebant , sed exeo , quod cum caeteris salutem tenebant . Inde voluit gaudere Apostolos , vndo gaude● & tu . Christ would not haue his Disciples to reioyce of that , which they had proper to themselues ( namely , of casting out Deuils , and of doing miracles ) but of their owne saluation , which they had common with others . For that very cause would hee haue his Disciples reioyce , for which thou also reioycest . Omnium fidelium , qui diligunt Christum , qui ambulant viam eius humiliter , quam ipse docuit humilis , nomina scripta sunt in Coelo . Cuiusuis contemptibilis in Ecclesia , qui credit in Christum , & diligit Christum , & amat pacem Christi , nomen scriptum est in Coelo ; cuiuslibet quem contemnis , &c. The names of all the faithfull , which loue Christ , which humbly walke in his way , which his humble selfe prescribed , are written in Heauen . The name of euery contemptible one in the Church , which beleeueth in Christ , and loueth Christ , and loueth the peace of Christ , is written in Heauen ; euen of euery one , whom thou contemnest . And what comparison between such a one , and the Apostles , who did so great miracles ? And yet the Apostles are checked , because they reioyced in a priuate good , and are charged to reioyce of that , whereof euen that contemptible one reioyceth . So Saint Augustine . So that the Apostles reioycing , that their names were written in Heauen , was not peculiar to them , but common to euery true beleeuer , the most contemptible whereof , is no lesse commanded to reioyce , that his name is written in Heauen , than the Apostles themselues were . If therefore all the faithfull must reioyce , that their names are written in Heauen , then they must needes certainly know , not coniecturally suppose , or vainely presume , that they are of the number of Gods Elect. For else , to reioyce of that , whereof they haue no certaine knowledge , were but the flash of a false ioy . But Christ bids vs reioyce truely and really . All therefore , whose names are written in Heauen , know it to bee so , sith they are bid to reioyce or it . And if this knowledge come not but by reuelation , yet it is no speciall reuelation to some few beleeuers onely , but it is giuen to all true beleeuers in common . Yea , all the elect , euen euery true beleeuer , knoweth this by his Faith , and the fruits of it , as Hope and Loue , &c. This the Apostle sheweth , 2. Cor. 13. 5. Examine your selues , whether yee be in the Faith ; prooue your owne selues . Know yee not your owne selues , how that Iesus Christ is in you , except yee be Reprobates ? A most emphaticall speech . Examine : What ? your selues . Wherein ? Whether yee be in the Faith : yea , Prooue your owne selues herein : And let this be the proofe of your Faith , to know your selues to be in Christ , and Christ to be in you . For this is proper to the elect of God , yea , to all the elect in Christ , to know themselues to be of that number , euen by the proofe and testimonie of their Faith. Which knowledge hee who neuer hath , is a Reprobate , by the Apostles Sentence . For if Christ be in you , then are you of the number of Gods elect : and Christ dwelleth in vs by Faith ; and by Faith , wee know that Christ dwelleth in vs ; by which , wee know that wee are not Reprobates : And if wee know wee are no Reprobates , then wee know certainely , that wee are of Gods elect . Hereupon Saint Augustine sayth : Fides , quae per dilectionem operatur , si est in vobis , ●am pertinetis ad praedectinatos , vocatos , iustificatos ; ergo crescat in vobis : Faith , which worketh by loue , if it be in you , you doe now belong to the number of the Predestinate , of the Called , of the Iustified ; therefore let Faith grow in you . Saint Iohn also sheweth this excellently , saying , Hee that beleeueth in the Sonne of God , hath the witnesse in himselfe . So that our Faith in Christ , is our infallible witnesse , that wee are Christs , and Christ is ours ; and so consequently , that wee are predestinate and elect in Christ. For if any man doubt of this Record of Faith , what it is , and wherein it consisteth , the same Apostle makes it yet more euident , ( Verse 11. ) saying ; And this is the Record , that God hath giuen to vs eternall life , and this life is in his Sonne . And can wee haue this Witnesse , this Record of Faith in our selues , and not thereby certainely know , that wee are of the number of Gods elect , when wee thus finde the infallible proofe and effect of it in vs ? Eternall life is the infallible effect of our election . But by Faith wee know that wee haue eternall life : For this is the Record , euen our Faith. Yea , this infallible knowledge is that which the Apostle doth purposely write , to informe vs of : For Verse 13. he sayth , These things haue I written vnto you that beleeue in the Name of the Sonne of God. To what end ? That yee may know : What ? That yee may know , ( not , that yee may haue some probable coniecture , but that yee may know ) What ? that yee haue eternall life : Not onely that yee shall haue it , but that yee alreadie haue it ( than which , nothing is more sure and certaine ) and that yee may beleeue on the Name of the Sonne of God. And this is the confidence that wee haue in him , &c. Now , hath euery true Beleeuer eternall Life ? And doth hee know this by Faith ? And doth hee not then know , that hee is of the number of Gods elect ? Let all Pontifician Sophistry heere stoppe the Mouth of Contradiction : Let it submit to the inuincible and cleare Truth of God. Thus hauing declared the infallible certaintie of Saluation , sealed vnto vs by a liuely iustifying Faith ; which makes a man so perswaded of his Election and Predestination , as that it makes him to reioyce that his name is written in Heauen : it followeth now , in the next place , to shew the certaintie of Faith , as touching our perseuerance vnto the end . Now our perseuerance in Grace , is a necessarie consequent effect of our Election and Predestination in Christ vnto Glory : So that being sure wee are of the number of Gods Elect , wee are also sure , that wee shall also continue and perseuere in Grace vnto the end , whereunto wee are elected . As Augustine sayth : Quis in ●ternam vitam potuit ordinari , nisi perseuerantiae dono ? Who could be ordained to eternall Life , without the gift of Perseuerance ? So that for a man to know hee is written in the Booke of Life , of Gods Election , is consequently to know , that hee shall perseuere vnto the end . Doe wee know , that God loues vs in Christ ? Then doe we also know , that vnto the end hee loueth vs. Wee know , that he that hath begun the good worke of Grace in vs , will also performe it vnto the end . Wee know , with the Apostle , that nothing shall separate vs from the loue of God , which is in Christ Iesus our Lord. The Pontificians would faine restraine the Apostles perswasion , and extend it no farther than to himselfe , as a speciall reuelation of the certaintie of his owne saluation . But hee sayth expressely , Nothing shall separate Vs ; hee sayth not , Mee alone , but Vs. As hee plainely expresseth elsewhere , saying : Wee know , that if our Earthly House of this Tabernacle were dissolued , wee haue a Building of God , a House not made with hands , eternall in the Heauens . Hee sayth not onely , I know , but Wee know . Saint Augustine vpon these words of Christ ( You haue not chosen me , but I haue chosen you , and ordained you , that yee should goe , and bring forth fruit , and that your fruit should remaine ) sayth thus Quibus verbis eis non solùm iustitiam , verùm etiam in illa perseuerantiam se dedisse monstrauit . Christo enim sic eos ponentev●●ant , & fructum afferant , & fructus eorum maneat : quis , audeat dicere , Forsitan non manebit ? Sine poenitentia sunt enim dona & vocatio Dei , sed vocatio eorum , qui secundum propositum vocati sunt . Pro his ergo interpellante Christo , non deficiet fides eorum , sine dubio non deficiet vsque in finem : that is , By which words of Christ , sayth Augustine , hee declared , that hee gaue vnto them not onely Righteousnesse , but also Perseuerance in the same . For , Christ so ordayning them , that they should goe , and bring forth fruit , and that their fruit should remaine ; who dare then say , Perhaps it shall not remaine ? For the Gifts and Calling of God ( to wit , the Calling of those , who are the Called according to his purpose ) are without repentance . Christ therefore making intercession for these , their Faith shall not faile , without doubt it shall not faile vnto the end . Who then shall dare to say the contrarie ? Yes ▪ the all-daring Pontificians dare say , Forsitan non manebit ; Perhaps Faith shall not remaine : and , It is doubtfull whether such Faith shall continue vnto the end . But me thinkes I heare the Pontificians say , Saint Augustine doth not yet say , That the Elect doe know certainely , that they shall perseuere vnto the end . No ? Quis audeat dicere , Forsitan non manebit ? Who dare say ▪ Perhaps it shall not continue ? And shall the Elect themselues , who bring forth this Fruit , and haue this Faith , say , Perhaps they shall not perseuere ? Or , that their perseuerance is doubtfull ? Yea , if none ought to doubt of it , much lesse themselues . The same Augustine sayth againe : Quando r●gauit Christus , ne fides Petri deficeret , quid aliud r●gauit , nisi vt haberet in fide liberrimam , fortissimam , innictissimam , perseuerantissimam voluntatem ? When Christ prayed , that Peters Faith should no● faile ; what else did he pray for , but that in his Faith hee might haue a most free , most firme , most inuincible , and most perseuering Will ? And Christs prayer cannot bee in vaine , as Augustine sayth . Now , if Faith haue a most constant Will to perseuere , doth not the Faithfull certainely know that hee shall perseuere , sith hee cannot but know his owne Will ; as also , that this Will of his is established by Christs effectuall prayer ? Hence , Saint Augustine to Consentius , sayth : Quis ita euanescat , vt existimet Petrum hoc habuisse in corde , quod in hee , quando Christum negauit ? Nempe in illa negatione ●ntus veritatem tenebat , & foris mendacium proferebat : Who so vaine , as to thinke , that Peter had that in his heart , which hee had in his mouth , when hee denyed Christ ? For in that denyall , hee held the Truth inwardly , and vttered a Lye outwardly . But ( say they ) this was spoken specially to Peter . No , sayth Saint Augustine : Dic●nt● Christ● , R●gaui pre te , ne deficiat fides tua ; intelliganius ei dictum , qui adi●icatur super Petra●● ▪ Christ saying , I haue prayed for th●● , that thy Faith faile not : let vs vnderstand it to bee spoken to him , who is built vpon the Rocke . By which place wee see , that Saint Augustine did neyther hold Peter to bee the Rocke : nor that stability of Faith was giuen to him alone , but to euery one built vpon the Rocke . But the Pontificians obiect , that both Saint Augustine and others doe say , that God onely knoweth who are the predestinate vnto life . And Bernard saith , Solus Deus scit , quos elegerit à principio : Onely God knoweth whom he hath chosen from the beginning . I answer , that when Bernard or Augustine , &c. say thus , it is euident they meane , that God onely knowes this secret immediately , and of himselfe alone ; also from eternity , and before the elect themselues , namely , before their effectuall vocation , come to know it : but that the Saints themselues , being now effectually called , doe know this mediately ; to wit , by meanes of their Faith giuen them of God , and by the infallible testimony of the Spirit of Christ dwelling in all the faithfull : let vs heare what Bernard saith ; Quando sine testimonio electos suos deserat Deus ? Aut certè quaenam eis esse poterat consolatio inter spem & metum , sollocitudine anxia fluctuantibus , si nullum omnino electionis suae habere testimonium mererentur ? When doth God leaue his elect without witnesse ? Or what consolation , I pray you , could they haue floating in an anxious doubtfulnesse betweene hope and feare , if they could obtaine no testimony at all of their election ? Quam enim requiem haben● potest spiritus noster , dum praedestinationis suae nullum adhuc testimonium tenet ? For what rest can our spirit haue , while it retaineth as yet no testimony of its predestination ? And for perseuerance the same Bernard saith : Quis nos separabit à charitate Dei ? Hoc glutine , ●gglutinauit nos sibi ille di●inus intuitus à constitutione mundi , vt essemus sancti , & immaculati in conspectu eius , in charitate . Scimus enim , quiae qui natus est ex Deo , non peccat , qui● generatio coelestis seruat eum . Generatio coelestis est aeterna praedestinatio , qua Deus pr●uidit eos conformes fieri imagini Filij sui . Ex his nullus peccat ; id est , in peccato perseuerat : quiae no●it Dominus qui sunt eius , & propositum Dei manet immobile : Who shall separate vs from the loue of God ? With this glue , that diuine looke and respect of God vpon vs hath from the foundation of the world cemented vs vnto himselfe , that wee should be holy , and without blame before him , in loue . For wee know , that hee that is borne of God , sinneth not , because the heauenly generation preserueth him . The heauenly generation is the eternall predestination , whereby God did fore-see , that wee should be made conformable vnto the image of his Son. Of these , none sinneth ; that is , none perseuereth in sin , because the Lord knoweth who are his , and the purpose of God abideth vnmoueable . So Bernard . Now of the certainty of Faith in the particular apprehension and application of the whole mystery of our redemption , wee haue spoken largely before in the fifteenth Chapter . Onely let mee adde here one saying of Bernard : Noli me tangere ( inquit , Iohn ▪ 20. ) hoc est , desuesce huic seducibili sensui : innitere Verbo , fidei assuesce : fides nescia falli ; fides inuisibilia comprehendens , sensus penuriam non sontit . Denique transgreditur fines etiam rationis humanae , naturae vsum , experientiae terminos . Disce id habere certiùs , id tutiù● sequi , quod illa suaserit . Nolime tangere : nondum enim ascendi ad Patrem meum ; nam tangi à fide voluit : Touch me not , saith Christ ; that is , dis-wont thy selfe with this seducible sense : rest on the Word , acquaint thy selfe with faith ; faith that knowes not how to bee deceiued ; faith that comprehendeth things inuisible , doth not feele the want of sense . For it transcendeth the bounds euen of humane reason , the vse of nature , and the limits of experience . Learne to account that for more certaine , to follow that more safely , which faith shall perswade thee of . Touch me not ; for I am not yet ascended to my Father ▪ is as if he had said , he would then be touched by faith ▪ Besides the sure and viue testimony of faith , we haue the attestation of Gods holy Spirit , the testimony whereof is no lesse infallible , than it is most euident in the heart of euery true beleeuer . This holy Spirit assureth all those , that beleeue in Christ , and belong to him , both of their election and perseuerance . This Spirit witnesseth to our spirits , that wee are the Sonnes of God ; that 's for our election and adoption : and the Apostle addes , If sonnes , then also heires , yea coheires with Christ of his Kingdome : that 's for our perseuerance . This Spirit sealeth all beleeuers , and is the earnest of our inheritance . Till when ? Euen vntill the redemption of the purchased possession , vnto the praise of his glory : that is , vntill the consummation of all our blessednesse in and with Christ. Therefore is the Holy Ghost the seale and earnest , euen of our perseuerance vnto glory . This Spirit is that Annointing , whereof Saint Iohn speaketh , The annointing , which yee haue receiued of him , abideth in you . And againe , Hereby wee know , that hee abideth in vs ; by the Spirit , which he hath giuen vs. And againe , Hereby wee know , that wee dwell in him , and hee in vs , because hee hath giuen vs of his Spirit . The Pontificians , and Vega by name , being consciously conuict , and pressed with these cleare euidences , are faine to flye to most miserable shifts and euasions . Forsitan , &c. saith Vega : * Perhaps it appeareth more probable , that eyther Saint Iohn spake these things of himselfe onely , and his fellow-Apostles : or else , that hee speakes not here of the mansion and habitation of the Spirit in some particular persons , but of his generall residence in the Church . Yea moreouer , saith hee , that testimony , whereby Paul proueth , that the faithfull doe not vnfitly call God Father , as wee call him in the Lords Prayer , is not any inward testimony , whereby the Holy Ghost doth testifie to euerie righteous man , that hee is absolutely the Sonne of God by grace : but this testimony ( forsooth ) is that glorious and most excellent testimony , whereby the Holy Ghost , by admirable signes and wonders , and peculiarly by his visible descending ( Acts 2. ) hath openly testified to all the world , that they are the Sonnes of God , which did receiue the Faith of Christ , and his Baptisine . But to assay to answer these Pontifician Peraduentures , and seeming Probabilities , what were it else , but to goe about to shape a coate for the Moone ? Such lunaticke interpretations , such miserable tergiuersations , such slye euasions , such absurd and senselesse shifts , such false and profane glosses , deserue no other answer than to be hissed and exploded out of euery common Schoole , yea whipped also and lashed out of Gods Sanctuary , for such their monstrous and shamelesse profanation of the sacred Truth . FINIS . Notes, typically marginal, from the original text Notes for div A17308-e200 Bellarmin . de Iustif. l. 1. c. 4. Act. 19. Hist. Con● Trid. lib. ● . Concil . Trid. Se●● . 6. Proem . cap. 2. 5. 7. Be●n . Serm. ●● Clerum . Et super Cant. Serm. 33. See Bulla Pii super confirmatione Con● Trid. & super Forma iuramenti profes●●nis fidei . a Luke 2● ▪ ●1 . Amb. de fide l. 1. c. 8. Hier. ad Ctesiph . de libero arbitr . contra Pelag. Ep. 3. Notes for div A17308-e930 Concil . Trid. Ses. 6. cap. 5. Ibid. cap. 6. Free-will the mother of Romes preparatory workes . Vega lib. 6. de preparatione adultorum ad Iustif. cap. 12. * Per ●am paenitentiam , Which I translate Penance , according to the vsuall and vulgar language of their Rhemes Testament : nor haue they any other repentance but Penance . Can. 1. Biel dist . 14. lib. 3. ●u●st . 2. Aqu. 72. qu. 114 art . 3. c. & . 6. c. Aqu. 12 qu. 114 a. 6. c. quian . homo &c. The vanity and incongruitie of Popish preparation . Concil . Trid. Ses. 6. cap. 6. Aqu. 12. quaest . 114. art . 7. c. * This Councell speakes of a former and later grace , but names them not . Ses. 4. cap. 5. Concil . Trin. Ses. 6. Can. 5. a Hoctè Richardus ( de statu inter hom . cap. 12. ) Cum audis liberum arbitrium esse captiuum , nihil aliud intellige , quàm infirmum , & natiuae potestatis virtute priuatum . Andr. Vega lib. 15. de vera & ficta iustif . cap. 4. Concil . Trin. Ses. 6. cap. 5. Prima gratia seu gratia gr●tis data : secunda gratia , seu gratia gratum faciens . Romes first and second grace . Aqu. 12. qu. 114 art . 3. 6. Aqu. 12. qu. 114 art . 5. ad 2. Aqu. 12. qu. 114 art . 3. c. Vega de meritis ex Congruo iustif . cap. 7. Ibid. propos . 3. A notable Pontifician shift . Ibid propos . 4. Fides & alia bona opera , quibus disponimur ad gratiam gratum facientem , qua formaliter iustificamur , & fimus accepti Deo , meritoria suntex Congruo eiusmodi gratiae , & nostrae iustificationis . Soto de nat . & grat . lib. 2. cap. ● de merito ex congruo . What the ancient Fathers vnderstood by the word Merit . August . Aug de tempore ●er . 35. * Greg. in Euang . hom . 34. * See Histor. Concil . Trid. lib. 2. Pontificians can with facility reconcile flat contradictions . Si quis dixerit , hominem suis operibus , quae vel per humanae naturae vires , vel per legis doctrinam fiant , absque diuina per Iesum Christum gratia , posse iustificari coram Deo , Anathema sit . Can. 1. Io● . Sarisbur . in Polychron . lib. 6 cap. 4. Greg. Past. Curae pars 3. admon . 33. Qui morbum suum nescit , quomodo medicum quaerit ? maior enim , quò citiùs , quia sit culpa , agnoscitur ▪ eo etiam celeriùs emendatur : minor verò , dum quasi nulla creditur , eò peiùs & securiùs in vsu retinetur . a Rom. 7. 18. b Gen. 6. c Rom. 7. 13. Ses. 6. Can. 7. Si quis dixerit , opera omnia , quae ante iustificationem fiunt , quac unque ratione facta sunt , verè esse peccata , vel ●dium Dei mereri , &c. Anathema sit . a Pelagians & Pontificians compared together . b Aug. contra Pelagianos . lib. 3. in fine . tom . 7. Aug. contra Iul. Pelag. lib. 4. cap. 3. tom . 7. Obiection . Answer . Why Romes doctrine of preparation is hereticall & antichristian . To receiue Christ , is to beleeue in him . Vega de meritis ex congruo iustif . q. 7. Vega de argum . pro ●●ces . bapt . cap. 15. Vega lib. 8. cap. 11. de argum . contra iustif . merit . ex congruo . * He should say , Romane-Catholickes . Pontificians make Philososophy a rule ▪ for Diuinitie . A promonition . Aug. de praed . & grat . tom . 7. Aug. tract . 3. in Ioh. 1. Ambros. de v●lat . Gent. lib. 2. cap. 8. & ibid. lib. 1. cap. 9. Chrysost. in Rom. hom . 5. & 17. Aug. de praedest . sanct . cap. 12. Aug. in ex pos . Epist. ad Galat Aug. ad Simplicianum ▪ l. 1. q. 2. tom . 4. Aug. in Psal. 118 concio 7. Aug. Epist. 105. ad Sixtum Com-praesbyt . Bern. in Cant. ser. 17. Ibid. August . Aqu 82. q. 11● . Note the practice and common opinion of the Church of Rome in the point of merit of workes : w c● is nothing else but the fruit of this their doctrine , which snake-like lurketh vnder the greene leaues of subtile hypocrisie . Bern ▪ de gratia & libero arbit . Concil . Trid. Sess. 6. cap. 5. & 6. What free will is left in vs in the state of corruption . Bern. Ambros. de vocat Gentium l. 1. cap. 2. Chrys in Matth. 21. hom . 37. tom . 2. 1 Kings , ● . ●6 ● Free-will in corrupt nature Matth. 16. 17. 1. Cor. 2. 14. Aqu. 12. qu. 114 cap. 2. Aqu. Su● . q. 22. art . 6. cap. ● . Acts 16. 14. Iohn 17. 3. Esa. 53. 11. Aug. Enchir. ad Laurent . tom . 3. Libero arbitrio ●alè v●ens homo , & se perdidit , & ipsum . Ezech. 11. 19. Obiection . Aug. contra duas epist. Pe●ag . ad Bonif. ●ib . 2. Bern. de gratia & libero arbitrio . What Free-will is . Aug. de peccat . orig . contra Pelag . & Celest. lib. 2. tom . 7. Obiect . Hier. ad ●te●●phon . epist. 13. part . 1. tract . 2. Reasons ouerthrowing Popish preparation . Ioh. 3. 8. Luke 11. 20. 21 Cant. 1. 4. Aug de spiritu & litera ad Marcellinum . tom . 3. Ipsum velle credere , Deus operatur in homine , & in omnibus misericordia eius praeuenit nos . And Tract . 26. in Ioh. 5. tom . 9. Si trahimur ad Christum , ergo inuiti credimus . At credere nemo potest , nisi volens . And , I lle quippe trahitur ad Christum , cui datur , vt credat in Christum . Aug. contra duas Epist. Pelag. ad Bonif. l. 1. Ier. 31. 18. 19. Obiect . Ans. Concil . Trid. sess . 6. can . 7. Obiection . Answ. Obiection . Answ. Obiect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Obiect . Ans. Iames 4. 6. ● . Kin. 4. 35. Matth. 25. Oleum & opera per diderunt . Rom. 11. 24. Gen. 19. 11. Reu. 11. 8. Concil . Trid. Ses. 6. cap. 7. * What they meane by sanctification and renouation , may be seene chap. 13. to wit , pilgrimage , vigils , almes ( specially to the Friars ) Pater nosters , Auemaries , oblations , fastings , vowes of chastitie , &c. also sacramentall confession , and satisfactions . chap. 14. ● Hist. Concil . Trid. Soto de nat . & grat . lib. 2. c. 20. Soto de n●t . & grat . lib. 2. c. 6. quo termini controuersiae exponuntur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iames 2. Rom. 3. 28. Vega de descript . iustif . l. ● . in c. 4. decreti de iustificatione . cap. 11. Soto de nat . & grat . lib. 2. c. 20. Vega de vera & ficta iustif . lib. 25. cap. 2. * Latinè dicere . Ibid. Greg. moral . lib. 1. cap. 37. Aug. Soliloq . lib. cap. 15. tom . 9. ●●llar ▪ de iustif . ● . ● . 6. 8. Aug. de spiri● & litera ad Marcellinum tom . 3. This place makes amen● for that othe● De praed . san● l. 1. c. 7. Bern. de a●●●● ciat . Maria. Ser. 1. Iob. 38. & 40. Condemnation by way of opposition , implyeth iustification . Templer . Metaph . lib. 3. cap. ● probl . 9. Soto de nat . & grat . lib. 2. cap. 5. in fine ▪ Obiect . Vega de iustif . quast . 1. 〈◊〉 . 11. Aug. expos . in Ioh. 11. tract . 9. Luke 8. 46. * Cognitione ●ui . 2. Cor. 5. 2● . Aug. Enchirid. cap. 41. Bern. epist. 190. ad Innocent . Rom. 6. 20 Esay 53 ▪ Lyra vpon ●his place . Pet. 2. 24. ●say 53. 12. Zach. 3. 3● Chrys. ex vatii in ▪ Mat. loci● . hom . 6. Esa. 61. 10. Glos. ordin . Ambros. lib. 2. de Iacob & vita beata . Aug. de temp . ●arb . serm . c. 7. Luke 4. 29. O admirable concourse of Gods wisedome and iustice . 2. Chron. 19. 6. Prou. 28. 27. ●enec . in Medea Matth. 27. 18. Matth. 27 , 24. Ambro● . in Psal. 39. tom . 4. Esay 53. 9. Rom. 5. 9. 1 Thes. 1. 10. Imputation negatiue and affirmatiue . Psal. 32. 1. 2. Rom. 4. 7. 8. Esa. 9. 6. Christs both actiue and passiue obedience imputed to vs. Esa. 26. 12. Phil. 2. 7. Mar. 10. 45. Luke 17. 19. Ioh. 17. 19. Ioh. 17. 19. Rom. 4. 6. The righteousnesse of his life , was as a perfume to to make his passion a sweet-smelling sacrifice . Stella in Luc. cap. 4. init . Luke 11. 24. 1 Cor 1. 30. Rom. 10. 6. Hist. Co●cil . Trid. l● . p. 157 Latina editi●● . Vega de vera & ficta iustis . lib. 15. cap. 2. Ambros. in Psal. ●9 . Ambr. in epi● ad Gal. cap. ● Aug de spir●liter . ad Mar● tom . 3. Aug. Psal. 32. ●x●● ●g . ad Sim● . lib. 1. qu. 2. Aug. epist. 106. Bonifacio out Paulino . Aug. expos . epist. ad Galat. lib. Iust. Mart. in epist. ad Diog. Bern. serm . ad milit . temp . c. 11 Ibid. Bern. epist. 190. ad Innocent . Ambros. ●r●t . ad Auxent . pest epist. 32. Cyril in Esai . lib. 5. cap. 59. in fine . Corde creditur ad iustitiam , ore autem fit confessio ad salutem . Accepimus itaque à Deo verbum fidei , & confessionem . Quod quidem salutare est , & iustitiam conciliat . Iustificat enim sic impium Christus , quod & palam clamitat : Ecce , deleui vt nubem iniquitates tuas , & vt caliginem peccata tua . Hoc enim verbum fidei in nobis erit perpetuò , & de ore nostro non cessabit , sed illud ad posteritatem vsque transmittemus : sie enim iustificabuntur & posteri . Si enim semper ▪ Christus sit & Deus & Dominus , nunquam definet fidei eius confessio apud eos , qui illius apparitionem ag nouerunt . Concil . Trid. Ses. 6. cap. 7. & Can. 11. Concil . Trid. Ses. 6. cap. 7. Concil . Trid. Ses. 5. cap. 8. Can. 9. & 11. Vega de iustisgrat . fide &c. qu. 2. Prima conclusio . Vega de pracipua causa iustific . qu. 3. Vega de iustifgrat . &c. qu. 1. propos . 2. Vega de praecipua causa iustif . quaest . 3. Vega's fiue reasons , why iustification is by the Apostle oftner attributed to faith , than to other vertues ▪ Aug. ibid. c. 7. Popish vnion . Rom. 4. 24. Vers. 16 ▪ Vers. 12. ●●rn . in Ca●t . ser. 17. Aug. de verbis Apost . ser. 14. tom . 10. ●●ncil . Trid. ●●s . 6. cap. 7. Vega de lust ; 〈…〉 & grat . q● . 1. Ibid. q. 2. Aug. in Iohan. Tract . 29. Aug. in Psa. 77. Aug. de verbis Dom. in Euangsecund . Ioh. ser. 61. Aug. secund . ●oh . ser. 60. de ●erbis Dom. Aug. epist. 120. ad Hon●rat . cap. 20. ●ern . de consid . ● . 5. cap. 8. Bern. super Cant. ser. 71. Ioh. 15. 5. Phil. 2. 13. Esa. 10. 15. Esa. 26. 12. ● . Sam. 9. 2. Sam. 19. Horace . Pro. 20. 6. Gal. 2. 20. 1. Cor. 12. 12. Psal. 13 ● . Ephes. 5. 1 Cor. 6. 17. Psal. 104. Psal. 145. ●hes . 2. 20. 21. ●hn 15. 4. 5. ●om . 11. 24. ●hes . 5. 25. ●hes . 4. 15. 16. ●euel 1. 6. Vega l. 10. de i● aqual . grat . & gloriae iustoru● cap. 8. The title whereof is , De pulcherrima via concilian d● Paulum cum Iacobo , quae ●●bis ex doctrin● sancta Synodi illuxit : Of the most beautiful way of reconciling Paul with Iames , which was intimated vnto vs from the holy doctrine of the Synod . Greg. in 7 Psal. poenit ▪ in Psa. 5● If it be not a misprinting . ●e the Index●●ted ●●ted at Ma●d by publick ●thority , Ann. ●● . See also ●ctor Iames ● Popish cor●ptions of the ●thers . ●mes 2. 21. See Deut. 6. 25 the Geneua translation amisse . See the vulgar Latine , pro , Eritque isstitia nostra , Erit nostri misericors , si custod . * In the Pontifician sense . Conferre here the term Law● opposed to Faith ; not the Ceremoniall Law to Moral . Obiect . Luke 1. 74. Exod. 15. 25. Psal. 149. Luke 18. ●ug . de peccatorum meritis & remiss . l. 2. c. 5 ●ug . de verbis ●omini ser. 36. Aug. de vtilit . & necess . poenit . ●om . 50. Ambros. in Psal. 118. serm . 3. Colos. 2. 19. Matth. 18. Psa. 43. 1● . ●●b . 9. ● . Ambr. de vocat . Gent. lib. 1. ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esa. 1. 22. Ier. 6. 30. ●om . 4. 5. Aug. confesdib . ●0 . cap. 2. 〈…〉 . Cor. 1. 30. Arist. polit . lib. ● ▪ cap. 8. Tertul. aduers. Hermog . lib. ●om . 10. 1. ●sa . 43. 11. ●●ella in Luc. ●ap . 4. Rom. 11. 6. Concil . Trid. Ses. 6. cap. 8. ●an . 2. 33. Rom. 6. 1. 2. Baron . an . 107 n. 33. Baron . an . 107 ▪ n. 7. Mat. 23. 13. Iob 31. 5. Ambros. in Psalme 4● . ●●● . Canaan : which is as much as to shew grace , fauour , or mercie . Ambros ibid. Ambros. in epist. ●d Hebr. cap. 4. Ambr. in Rom. 9 Ambr. de Iacob . & vita beata . lib. 2. cap. 2. Ambr. in Apol. Dauid . Ambros. in Rom. cap. 1● . Note . 1. Cor. 14. 4. Phil. 3. 9. ●ossidonius in ●●e beginning ●f St. Augu●●ines workes . ●●● Chemniti●s his Examen●f ●f iustification The like ●peech did ve●erable Bede ●tter at his ●eath : saying ●o his friends , ● haue so liued ●mong you , ●hat I am not ●shamed of my ●ife , neither ●eare I to dye , ●ecause I haue almost gracious Redeemer . Remaines . Guil. Abbas in vita Bern. lib. 1. cap. 13. 〈…〉 ●ensis 〈◊〉 Heb. 12. 29. Esay 33. 14. Iames 2. 10. Gal. 3. 10. Esay . 29. 13. ●at . 7. 22. ●●ellarm . de ●●stis . l. 5. c. 7. Aug. manual . ● . 22. tom . 9. Greg. Moral . l. 35. c. 26. Luther l. artic . art . 35. Sixtus Sene. bibl . sact . l. 5. annot . 45. Greg. Moral . lib. 9 cap. 24. Gasper contarenus . lib. de iustif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●om . 8. 32. Mat. 23. 13. Gen. 26. 15. Ier. 2. 13. Ioseph . de Antiquit . Iud. lib. 13. cap. 17. Iohn 4. 21. 23. Esa. 12. 3. Esa. 30. 14. Mat. 9. 22. Iohn 9. Dom. Soto de nat . & grat . l. 2. c. 5. Concil . Trid. Sess. 6. c. 15. can . 28. * Note the sugar-tongued serpent , pro●aning Scripture , by an hypocriticall mis-applying it to others , when it directly taxeth seducing Pontificians themselues . Vega de mortal . & venial peccat . l. 1. c. 14. Soto de nat & grat . l. 2. c. 7. Co●cil . Trid. Sess. 6. can . 28. Soto de nat . & grat . l. 2. c. 7. Soto ibid. Vega de iustif . grat ▪ &c. qu. 1. Ibid. qu. 2. rat . 1. His meaning is , by grace inherent , as hope , & loue , &c. ●●rodot . lib. 1. Ibid. quaest . 1. Acts 26. Esay 47. 10. Vega de iustif . ●rat . &c. q. 1 ●ropos . 5. This beeing ●hat faith which some nouelists call Euangelicall faith , which they distinguish in kinde from faith in Christ. Aqu 2. 2. qu. 4. 4. & qu. 19. 5. 1. The vanity of the distinction of faith formed and vnformed . ●●o serm . 14. in ●atiuit . Leo ibid. serm . 10. Aug. de peccat . merit . & remis . lib. 2. cap. 29. Aug. de nat . & grat . lib. contra Pelag cap 44. Pet. 1. 1. Greg. Moral . ●b . 16. cap. 13. Greg. super Ezech . lib. 2. hom . ●7 . Aug. contr . du● Epist. Pelag. a● Bonific . l. 3. Obiect● Greg. dialog . l. 4. c. 2. Fulgent . de incarnat . & grat● Dom. nostri Iesu Christi . c. 22. Aug. l. 50. homiliarum hom . 17. Ibid. Origen in Leuit. c. 3. hom . 3. 2 Pet. 1. 1. Chrys. in Rom cap. 3 serm 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. in Iohan . cap. 3. S. Basil. dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Basil. regul . contract . definit . 80. A comparison . Aug. tract . 29. in Iohan. Obiection . Answ. Soto de nat . & grat . l. 2. c. 7. Concil . Trid. Sess. 6. c. 6. Soto ibid. 1. Ioh. 3. 3. Rom. 4. 13. Marke 1. 15. Aug. Enchiri . cap. 5. a Chrysost. in Genes . cap. 15. hom . 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●rys . in Rom. ●p . 10. hom . 17. ●mbrose in ●●ist . ad Galat. ●p . 3. Soto de nat . & grat l 2. c. 7. Designatur subiectum fidei essintellectiuam potentiam , &c. Enchirid. Concil . Colon. Prouincial . de sacramento poenitentiae . pag. 87. Printed at Paris 1554. Bellar. de iustif ▪ lib. 1. cap. 7. The subiect of ●●ing faith . Recordari , à Corde dicitur . Rom. 11. 18. Rom. 11. 16. Bern. de ordin vita lib. Heb. 11. 6. ●ug . de cognit . ●erae vitae c. 37. Aug. in Iohan. ●ract . 45. ex ▪ cap. ●1 . Iohn 17. 3. Aug. in Iohan tract . 29. Aug. de verbi● Apostoli . ser. 3 ▪ Aug. contra duas Epist. P● lagio . ad Bonifac . l. 1. c. 3. Bern. flores d● fide . Hiero● ▪ Osori● de iustiti● l. ● lib. 2. ●rat . de conse●at . distinct . 4. ●loss . Cap. vlt. Aug. de verbis Apost . serm . 33. ●●m . 10. Aug. E●cbir . c. 8 Aug. in Psa. 13 Praefatio . Chrysost. de fi● Abra●ae . serm . Ambros. in Psal ▪ 118. serm . 22. Aug. in Psal. 32 ▪ Euang. Rom. 5. 1. &c. Concil . Trid. Sess. 6. cap. 15. 1. Sam. 19. Rom. 2. 28 , 29. Bern. serm . ad Pastores . Aug in Epist. Iohan. tract . 10. Aug. in Psal. 56. Aug. Epist. 23. Bonifacio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys●●● ▪ in Epist . ad Colos. 1. Chrysost ▪ ad populum Antioch ▪ homil . 21. Iohn 3. 16. Greg. in Euang. homil . 29. tom . 2 Ambros de incarnationis Domini sacramento lib. cap. 1. Bellar , de libero arbit . l. 1. c. 6. Bellar in his fift generall controuersie ▪ lib. 2. cap. 31. ●t maior Ca●ech . Nowell . ●e sinitur fides ●i● . This the Church of Engl. doctrine . ●oto de nat . & grat . l. 2. c. 7. Vega lib. 13. de lapsis & eorum reparatione . c. 31. Sotoibid . Concil . Trid. Sess. 6. cap. 6. Ibid. Can. 14. Vega lib. 6. de praepar . adult . ad iustif . cap. 19 gnorantia rauae dispositinis . cap. 18. bid . in fine . 1. Pet. 1. 19. * Chapt. 4. Orig. in Leuit. ●aimony in ●act . de sacri● . ●erend . cap. 3. ●phes . 2. 12. Acts 8. 37. Origen super ●euit . Iob 19. 27. Iohn 3. ●ug . in Ioan. ●act . 12. c. 3. Abac. 2. 4. Iohn 20. 28. 2● * The most ancient and authenticke Creeds require explicit faith in Christ , and the promises of God in him ▪ Histor. Conci● ▪ Trid. lib. 2. Concil . Trid. Sess. 6. cap. 9. No rest or ●eace to the ●icked . * Certainty of ●ith a great ●duersary to Romane-Ca●holickes . a The Pontifician Opus operatum yoaked with God● mercy and Christs merit . b Faith of fearfull Diuels approued and commended . Concil . Trid. Sess. 6. Can. 12. Can. 14. Chemnitij Examen de fide Iustific . Ier. 2. 24. Soto de nat . & grat , lib. 3. c. 10. Luther . in Gen. cap. 41. Liu. lib. 1. Dec. 1. Soto de nat . & grat . lib. 3. c. 10. Iudges 8. 21. Vega lib. 6. de incertitud . grat . cap. 2. Certainety o● the true Catholicke faith , opposite to Ro●ish vncertainety . ●on ▪ poena , sed ●usa facit ●artyrium . ●uangelium fa●t Martyrium . ●ypri . ● troubled ●nsettled conscience like the troubled sea . ●ude 13. Vega de incertitud . grat . c. 25. Concil . Trid. Sess. 6. can . 15. * The reason is naught , if he meane that th● knowledge of predestination must precede the knowledge of our iustification . For we do not therefore beleeue our iustification , because we must first know our predestination : but we come to know our predestination by the fruit of it , iustification . Histor. Concil . Trid. lib. 2. [ * Note the iudgement o● some Pontificians themselues concerning their Schoole-men . As we noted ●efore out of Vega , reiecting ●he vulgar la●ine , when it makes not for ●is turne . ] * In this Councell of Trent , if the most learned and iudicious of them , had not beene ouerswayed by humane affection , no doubt , but the truth had preuailed in a great measure . Vega lib. 9. de incertitud . grat . Iob 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concil . Trid. Sess. 6. c. 12. quoted in the Margent . Rom. 2. 15. Pro. 28. 1. Vegal . 9. de i●cert . grat c. 11. * So Pagnin himselfe rendreth it by Vega's own confession ▪ ibid. Note here , how impertinent this place is for Vega : sith hee would proue by it vncertainty of faith of a mans own saluation , whereas the place speakes of Daniels vncertainty of anothers saluation . Multa videntur , & non sunt . ●cle . 5. 5. Aug. in . Psal. 50 ●r 51. vers . 8. * As Aug. de vera & falsa poenitentia ▪ c. 19 expresseth himselfe : saying , Poenitere est poenam tenere , vt semper puniat in se vlciscendo , quod commisit peccando : ille poenam tenet , qui semper punit , quod commisisse dolet ▪ tom . 4. V●e sa●hum Chocmah Thodhigneni . Psal. 91. 11. Matth. 4. 6. Though the ext be , Yet● . dayes . * Deuils . ●ames 2. * Bulla Pii Quarti super ●rma iura●enti profes●onis fidei . ●ffixed to ●heir Councell ●f Trent . ●Bulla Pii ●uarti P. R. ●●per confirma●●one Consilii ●riden . & Sexti ●e of ficio dele●ati . lib. 1. Papa ●st Lex anima●a ●● terris : The ●ope is a li●ing Law vpon ●arth . And hee ●● said to haue ●ll Lawes in ●he cabinet of ●is brest , as ●heir extrauagants say . Ephes. 2. 20. Reuel . 8. 10. 11. Aug. Epist. lib. Epist. 130. Cirtensibus . Aug. de vnitate Eccles. c. 16 Aug. de Baptisme contra Donat . lib. 2. c. 3. * He excepts none , no not the Bishop of Rome . * Not a word of the Bishop of Romes authority ouer general Councels . Those former ages were ignorant of it . Aug. contra faustum Manichaeum . lib. ● ▪ cap. 19. Aug. contra Epist. Manich. quam voca●t fundamenti . lib. cap. 5. tom . 6. ●ohn 4. 4● . Aug Paulinae Epist. 112. August . contra Maxim. Arrian . Epist. lib. 3. c. 14. August . Tertul. adners ▪ Hermog . lib. Chrys. in Mat. 24. hom . 49. ab incerte auto● Rom. 2. 29. ●rys . in Mat. ● . homil . 24. Acts 19. 35. Aug. contra literas Petillian● Donatist● . lib. 3. cap. 6. * Marc. 9. 24. * Rom. 4. 18. Tremel & pascer● fide . Esay 7. 9. * Heb. Lach●soth . Mat. 23. 37. Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Heb. 11. 1. homil . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The ophrast . lib. 5. de causis plantarum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vega lib. 14. de peccato mortali & veniali . Esay 28. 16. Pro. 28. 1. Psal. 11● . 7. Matth. 9. * Psal. 19. Iosh. 10. Heb. 11. 35. a Bern. Epist. 190. b He meaneth the old Martyrs of the Church , that suffered for the true religion , not the new Martyrs of Rome , that iustly suffer for rebellion and treason . Concil . Trid. Sess. 6. Can. 12 13. 14. Acts 27. Acts 28. 1. Psal. 1. ●hrysost in ●eb . 10. hom . 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & v. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys in Rom. c. 4. serm . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Ethica i● fine definitioni 80. Basil. in Psal. 115. Basil. in ascetic● Tertul. lib. de Baptismo . Vega de inertitud . grat . ap . 32 ▪ 33. 34. &c. Where hee akes vpon ●im to inter●ret the autho●ities of the ●athers , ma●ing against ●ontifician ●ncertainty . Bern. epist. 190 * To wit , by Christ. Iohn 5. 39. Aug. in Psal. 144. Bern. sermo Guerrici super Cantica Canticorum , serm . 47 Ambros. de Cain & Abel lib. 2. cap. 7. Ambr. in Epist. ad Rom. cap. 1. Theoph. in Luc. 16. Vega lib. 9. de incertitud . grat ▪ cap. 41. 1. Chron. 30. 18. 19. 20. vers . Ad Triarios re ▪ redijt . The Priests intention a Supercedeas to all certainty of faith . The testimonie of a good conscience . Cicero . Godly loue seale & badge of the certaintie of saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seneca . Heb. 12. 6. 2. Cor. 12. * Concil . Trid. Ses. 6. cap. 1● . Phil. 2. 12. 13. Aug. de nat . & grat . contra Pelag. cap. 33. tom . 7. Aug. in Psal. 130. concio 4. Esay 66. Aug. in Psal. 147. in pr●oemio Psal. 107. Concil . Trid. Ses. 6. Can. 12. 13 Plato in Ph●done . Vega. * To wit the Trent-Fathers , so vsually termed by equiuocation . * By some good chance , doubtlesse . Vega lib. 12. 〈◊〉 incertitud . prae destinat . & per seuerantiae . c. Saul , one of Vega's Elect. Aug. lib. 2. ad Simplic . qu. 1. Greg. lib. 4. ca. 3. in 1. Reg. 9. Salomon one of Vega's Reprobates , though once Elect. Salomon fell not away totally . Salomons fal● as not totall , s● not finall . Eccles. 2. 3. Aug confes . lib. 6. cap. 7. Numb ▪ 20. 12. Example of Iudas . Matth. 10. 8. Iudas had not sauing grace . Aug. quaest . super Genes . lib. 1. qu. 117. tom . 4. Aug. in Psal. 55 ▪ Aug. de haeresibus ad Quod-vult-deum . lib. 6. 18. Cainites . Rom. 3. 22. 23. * We are too well acquainted with you● Pontifician promises . Pet. 2. Pro. 28. 14. ●ern . in Septu●ges . serm . 1. Eccles. 9. 1. Psal. 137. Aug. de ●on● perseuer . lib. 2 ▪ cap. 16. Greg. moral . ● ▪ Predestination defined . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See Beza and Erasmus on Rom. 8. Quid ●it Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iohn 1. 48. When thou wa●● vnder the fig ▪ tree , I knew thee . Greg. moral . lib. 2. cap. 4. Aug. de praedest . Sanct. l. 1. c. 18. Sic Arminiani , noui nostri Pelagiani . Nonne ergo certo futurum , quod praesciebat Deus ? Tum qu●rsum quaso vniuersalis gratia ? Satis est , si gratia ijs tantū offeratur , quos Deus praesciuit accepturos , caeteris non item . Sed contra vniuersalem gratiam , scitè Chrysost. in Rom. 8. hom . 15. in haec verba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Sapientem nullius rei poenitere . Cic. 2. Tim. 2. 19. Da● . 6. 8. Aug. in Psal. 32. Consilium Domini manet in aeternum , &c. Aug. de praedest . Sanctor . l. 1. c. 18 Aug. Sent. 58. Aug. de Ciuit. Dei , l. 9. c. 22. Voluntas Dei certissima , quàm potentissima est . Voluntas Dei intra se est , no extra se. Ephes. 1. 9. Vers. 11. Aug. de praede●● . Sanct. l. 1. c. 17. Iohn 15. Aug. ibid. Aug ▪ Enchiri● cap. 94. 95. 99 ▪ tom . 3. Rom. 9. Ephes. 1. 9. Rom. 9. Aug. Epist. 105. 〈◊〉 to compres●yter● . Aug. de b●n● perseuerant ▪ cap. 12. t●m . 7. 1. Col. 1. 19. 2. Iohn 1. 13. And who hath risisted his wil ? Genes . 3. Aug. de correp . & grat . cap. 13. Psal. 147. 4. 5. Aug. de correp ▪ & grat . cap. 1 ▪ Ambros. de v● cat . Gent. lib. ● Secundum opositum grae●● Dei. Rom. 3. 23. 1. Ioh. 5. 20. Iohn 6. 44. Matth. 11. 27. Luk. 4. 34. & 41. Acts 4. 12. Rom. 11. 33. Acts 20. 28. Aug. de praedest . Sanct. lib. 9. Iohn 13. 1 ▪ Rom. 11. 29. ● . Ioh. 2. 19. Aug. de correp . & grat . cap. 12. Obiect . Answ. Aug. de fide & operib . cap. 16. ●on● . 4. Aug. de correp . & grat . cap. 9. By regenerate ▪ he meaneth those that are baptized , and so seeme by their external profession to be truly and really regenerate . Aug. ibid. New Gagge for an old Goose. Ch. 10 Aug. de correp & grat . cap. 1● Aug. de b●no . perseuer . l. 2. 8. Aug. de correp . & grat . cap. 7. Aug. ibid. Mat. 7. 25. ● Tim. 2. Rom. 8. ●ug . de praedest . ●anct . lib. 1. Aug. de fide ad P. Diaconum . cap. 3. Genes . 3. Aug. de correp . & grat . cap. 13. Apoc. 3. 11. Greg. moral . lib. 29. cap. 9. First . Caluin . in Praecept . 1. Exod. 20. in initio . Aug. de bo●e perseuer . lib. 2. cap. 16. Second . Rom. 8. 28. Luke 2. 26. ● . King. 20. 6. Aug. de bon● perseuer . li. 2. cap. 17. Ibid. cap. 19. Ibid. cap. 17. Ier. 1● . 5. Aug. de pr●● . Sanct. lib. ● . ● . Pet. 3. 16. Gen. 29. 26. * As Anachar sis said to Solon , professing he would reforme the whole Citie : Begin first , said hee , to reforme thine owne house . Plutarch . in 〈◊〉 ta Solonis . Cic. de Or●tore , lib. 3. ●●eg . moral . l. 3. ●●p . 18. ●say 29. 13. Greg. Moral . ● 33. cap. 16. Greg. ibid. l. ●● cap. 7. 1. Sam. 16. 1. Acts 9. 15. Phil. 4. 3. 1. Sam. 15. 26. ●ake 10. 20. ●●g . in Psal. ●● . Cor. 13. 5. ●ug . de ver●it ●post . ser. 16. ● . Iohn 5. 10. August . Rom. 8. Aug. de correp . & gratia , c. 12 Aug. ibid. Aug. contra mendacium a● Consentium , c. 6. to . 4. Obiect . ●ern . in Octaua ●schae . Ser. 2. ●ern . de triplici ●haer . Sermo . Bern. super cant . ser. 28. ●om . 8. 16. 17. ●phes . 1. 13. 14. ● . Ioh. 2. 27. ● . Ioh. 3. 24. ● . Ioh. 4. 13. ●●ga lib. 9. de ●●●rtitud . grat . ●●●p . 19. ● Perhaps , this ●as true , as ●ohns fellow-Apostles were ●hen liuing , ●hen Iohn wrote this Epistle . 
A26974	----	Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions of divers learned and reverend brethren / by Richard Baxter ... Baxter, Richard, 1615-1691. 1658 Approx. 1035 KB of XML-encoded text transcribed from 225 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26974 Wing B1328 ESTC R13779 12389757 ocm 12389757 60968 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26974) Transcribed from: (Early English Books Online ; image set 60968) Images scanned from microfilm: (Early English books, 1641-1700 ; 268:14) Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions of divers learned and reverend brethren / by Richard Baxter ... Baxter, Richard, 1615-1691. [22], 423 p. Printed by R.W. for Nevil Simmons ... and are to be sold by him ... and by Nathaniel Elkins ..., London : 1658. The four disputations have special title pages. Errata on p. [22]. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. Theology -- Early works to 1800. Faith -- Early works to 1800. Philosophy and religion. Virtue. 2005-07 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Of Justification : FOUR DISPUTATIONS Clearing and amicably Defending the Truth , against the unnecessary Oppositions of divers Learned and Reverend Brethren . By Richard Baxter , A servant of Christ for Truth and Peace . JOHN 3.18 , 19. He that Believeth on him , is not condemned : but he that believeth not is condemned already ; because he hath not believed in the Name of the only begotten Son of God. And this is the condemnation , that Light is come into the world , and men loved darkness rather then Light , because their deeds were evil . Dr. Twiss , Vindic. Grat. lib. 1. part . 3. pag. ( Vol. min. ) 302. [ Verum in diverso genere ad Justitiam Dei refertur Christi satisfactio , & fides nostra : Christi satisfactio ad eandem refertur per modum , meriti & condignitatis : nostra vero fides ad eandem refertur duntaxat per modum congruae dispositionis . ] ☜ LONDON , Printed by R.W. for Nevil Simmons Bookseller in Kederminster , and are to be sold by him there ; and by Nathaniel E●●●s , at the Gun in Pauls Church-Yard . 1658. The Preface . Christian Readers , TO prevent your trouble and misunderstanding in the perusal of these Disputations : I have two things here at the entrance to acquaint you with . First , The occasion of all these Writings : Secondly , The true state of the Controversies here managed . The first Disputation is upon a Question of considerable weight , whether Christ as Christ , and so as Prophet , Priest and King ▪ be the Object of that Faith by which we are justified ? Three points especially my Reverend Brother Mr. Blake was pleased to publish his Reasons against , which in my Aphorisms I had asserted . These being vindicated by me in an Apologie , he renewed the conflict in his Treatise of the Sacraments . The first about the Sacraments I have defended again in a Volume by it self . The second is this in hand , which I had finished about fifteen or sixteen months ago . The third is about the Instrumental efficiency of Faith to our Justification , of which I had also begun above a twelve month since . But it hath lately pleased our wise and gracious Lord to call this Reverend Brother to himself : whereupon , though this first Disputation was gone so far , that I could not well recall it , yet the others , which was not out of my power , I resolved to condemn to perpetual silence . If you ask me a reason of this resolution , I must desire that my disposition and passion may go for part of a Reason this once . The grief of my heart for the loss of this precious servant of Christ would not permit me to appear any further in a way that seemed to militate with the dead , and with one whose death , we have all so much cause to lament . Alas , that our sin should provoke our dear Father , to put out the precious Lights of his Sanctuary , and to call in such experienced faithful Labourers , while ignorance , and error , and prophaness , and all Vice doth so plenteously survive . When these plants of Hell do thrive upon us , under all our care to weed them up : what will they do when the Vineyard is left desolate ? Though God in mercy is raising up a supply of young ones , that may come to be Pillars in their dayes : yet alas , what difference will the Church find between these , and their grave experienced Guides : and how many years study , and experience , and patience , is necessary to ripen these tender plants , to bring them to the stature , and stability , and strength of such as this Blessed servant of Christ , that is now taken from us . The sense of our loss doth make it doubly bitter to my thoughts , that ever I was unhappily engaged in any way of serving the Lord of Truth , which must contein so much contradiction of such a friend of Truth . As it is for God , or for Truth , or for the use of the Church , I dare not disown it ; but as it savoureth of disagreement ( though necessitated to it ) it is very ungrateful to me to think of , or review . But our diseases will have their pains . We must bear the smites of our own and our Brethrens weaknesses , rather then neglect the service of Christ , his Church and Truth . We quickly pardon one another , and at the furthest Heaven agreeth us all : But the benefit of our search , though mixed with our infirmities , may be somewhat serviceable when we are gone . The second Disputation is yet more ungrateful to me , then the first : the Reverend Brother whom I contradict being as high and dear in my esteem as most men alive ; indeed being an Honour and Blessing to the Church in this unworthy Generation . The Lord preserve him long for his service . But my Defence here also is necessitated . 1. I did my best to have prevented the Necessity , and could not : I mean , not by diswading him from opposing me in Print , for that might have hindered the Church of the Benefit of his Opposition ( for ought I knew , till I had seen it : ) But by trying first , whether I could receive or give satisfaction . 2. I had publickly obliged my self , if this Reverend Brother did Dissent , to search again : and by an Epistle , became more accountable to the world for Dissenting from him then other men . 3. His Name deservedly precious in the Church , hath the greater advantage to over-lay the Truth , where humane imperfection engageth him against it . Yet do I not blame him for beginning this Contest with me ; but take the blame to my self that might occasion it , by dishonouring his Name by a temeracious prefixing it to my undigested papers , ( though nothing but High estimation , and Affection was my Motive . ) The Letters that past between us were never intended for the view of the world : And therefore I must desire the Reader to remember it , if sometime I be more pressing and vehement , then manners and reverence require ; because we use to speak freelier in private among friends , then in the hearing of the world . And yet I thought it my duty now to joyn them with the rest for these Reasons . 1. Because some passages in the Writings of this Reverend Brother , do in a manner invite me to it . 2. Because the matter requireth me to speak the same things ; and therefore it is as good affix the old , as be at the same labour needlesly again . 3. And it can be no wrong to him , because it is my own Papers that are the main bulk of what I publish : His Letters being brief , and annexed but as the occasions of mine . 4. But especially , I was brought to think it meet , by the open blame that I have received from some very dear and Reverend Brethren , for not preventing this publike Contest . And therefore I thought good to let them see , that I was not wholly wanting to prevent it . If there be any passages in these Writings too eager or provoking ( which I must needs suspect even where I have not observed them , as being conscious of too keen a stile , forgetting the persons while I speak meerly to the words and matter , ) I do intreat my Brethren to pardon it , as being not designed to their provocation or dishonour , and as I heartily do the like by theirs , and as I hope God will do both theirs and mine . And I do adjure the Reader to believe that this Controversie : for all our infirmities is managed with a very high esteem and honour of those Reverend Brethren , whom I am necessitated to gainsay . Nor would I have it be any dishonour to them ( though an excuse to me , ) that they have been the Assailants , and begun the conflict : for the Truths of God must be precious to us all , and I doubt not but they were confident that it was some dangerous errour , which they set upon , and I have here proved to be the Truth . Nor is it any such wrong to either side , to be openly contradicted , that Reasons may be openly produced , and men may have some further help , to see into these Points . Let the proud swell or smart , because they are thus proclaimed fallible , and mistaken ; but the Humble that are devoted servants to the Truth , are of another spirit , and have learnt another lesson . And if any Papist or enemy to our unity and Peace , shall from these Writings predicate our dissentions or divisions , let them know to their faces , that even these differences as momentous as they seem , are not neer so great as are commonly published among themselves : nor are they for Number one to twenty , perhaps to a hundred , that are agitated in their Schooles , and the writings of their Doctors : Had we such differences as those of the Jesuit Casuists opened by Montaltas the Jansenian in his Mysterie of Jesuitism , out of their own writings , something they might then say against us . Yea I doubt not but we differ with more hearty Christian Love , then they agree ; and have more real union in our controversies , then they have in their Articles of Faith , and are neerer one another in our smaller differences , then the French and Italians are in their very Fundamentals . The third Disputation was called forth by Mr. Warner's Treatise of the Object and Office of Faith , and takes up the subject of the first Disputation , with some others . When that was in the Press , Mr. Tombes's Book against Infant Baptism came forth , in which I found the Papers that I sent to him ( upon his importunity ) printed without my consent , ( which if God will , I shall yet vindicate . ) And therefore seeing that it is his way , I thought he might do the like by other Papers , which formerly I had wrote to him on this subject of Justification . And therefore thinking it fitter that I should publish them ( of the two ) then he , ( I have saved him the charge of printing them , and annexed them to these . The fourth Disputation was added , because it is the very heart of our Controversie , which most of our Disputes about the instrumentall Causality of Faith as to Justification , and the other Concomitant , are resolved into . That the Reader may understand these Disputations the better , I shall here at the entrance shew him the face of the way that I maintain , and also of the way that I oppose . The way that I plead for is contained in these Propositions . 1. Man having broken the Law of Nature or works , is lost , and disabled to his own Recovery , or to do any works by which that Law will ever justifie him . 2. Jesus Christ hath Redeemed him from this lost condition , by his Incarnation , Life , Death , Resurrection , &c. fulfilling the Law by his obedience , and suffering for our not fulfilling it , and thereby satisfying the Lawgiver , and attaining the ends of the Law , and more : making himself an example to us of holiness , and becoming our Teacher , High Priest and King , to save us from all sin and enemies , and recover us to God , for our Salvation , and his Glory and Pleasure . 3. The Offices and Works of Christ , are for other ends as well as for our justification ; even for our Sanctification , Glorification , &c. 4. The Believer ought not to confound the offices , works , or ends and effects , but to apprehend them as distinctly as he can . 5. The same Offices of Christ are exercised in the effecting several works : He doth justifie us both as Priest , Prophet and King : and he sanctifieth us as Priest , Prophet and King , His Death purchasing both our justification and sanctification ; and his Teaching shewing us the way to both , and his Kingly Office conferring both , though most notably our justification ; and the Prophetical effecting more of our sanctification , then of our justification . 6 , We must have part in Christ himself as our Head , in order of Nature before we can partake of justification , Sanctification , ( as following our first faith ) or Glorification from him . 7. Though our Physical Communion with Christ is effected by a Physical change on the soul ; yet our Right to him and to Justification , and other following benefits is the effect of a free Gift , or Testament , or Promise , and that Promise or free Gift is our Title , which is Fundamentum juris , or the efficient Instrumental cause . 8. Christ and pardon , or justification , and Right to Heaven , &c. are given us by one and the same Deed of Gift : so that he that hath Right to Christ , hath by the same Title & on the same terms Right to these his benefits . 9. This Promise or Gift is conditional ; though it be but the Condition of a free Gift that is required . 10. No mans works , Repentance or Faith is his proper Title to pardon or life , nor any proper meritorious cause of it ; nor any efficient . Principal or Instrumental causes of his Right ; No act of ours can be more then a meer condition of that Right ; and a Causa sine quâ non ( which , as it is an act that 's pleasing to God , and hath the Promise of a Reward , the Fathers called improperly by the Name of Merit , which yet less fitly agrees to the Condition of our first Justification then of our Glorification . ) 11. Christs pardon and life are given by this Gospel-Promise on condition of our faith in Christ , that is , if we become Believers in Christ ; or Christians ; which is , If we accept of Christ as offered in the Gospel , and that is , to bring us from our sins and selves to God , by the acts of his Teaching , Priestly , and Kingly Office ; Or , if we believe in Christ as Christ . So that it is not any one single act of Faith that is the condition of Justification : nor are the several Benefits of Christ given us on condition of several acts of Faith ; as if we had Right to pardon by one act , and to Christ himself by another , and to Adoption by another ; and to Heaven by another , &c. Nor have the several acts of our faith as divided an Interest in procurement of the Benefits as Christs actions had : But it is one and the same entire faith in Christ as Christ , that is the condition of all these consequent special Benefits ; without division in the procurement . So that the Belief in Christ as our Teacher and King hath as much hand in our Justification , as believing in him as Priest ; it being the backwardness of nature to the acceptance of Christs Government and Doctrine , that is a special Reason why faith is made the condition of that pardon , which Nature is not so backward to accept . 12. The Reasons to be assigned , why faith in Christ is made the condition of Justification , is , 1. The will of the free Donor . 2. The fitness of faith to that Office ; as being suited to Gods Ends , and to Christ the Object , and to mans necessitous estate . Not only because it is the Receiving of Righteousness , but for all these Reasons together , in which its aptitude doth consist ; and its Aptitude to the Honour of the Redeemer and free Justifier is the principal part of its Aptitude : it being impossible that God should prefer man as his ultimate and before himself . 13. Though the Reason why Faith is made by God the condition of our Justification , must partly be fetcht from the Nature of Faith , which some call its Instrumentallity in apprehending Christ , yet the Reason why we are Justified by Faith , must be fetched from the Tenour of the Promise and Will of the Promiser . So that though the Remote Reason be that Aptitude of Faith , which is the Dispositio material ; yet the formal neerest Reason is , because God hath made it the condition of the Gift , which shall suspend the efficacy till performed , and when performed , the benefit shall be ours . 14. As Faith hath its denomination from some one or few acts , which yet suppose many as concomitant and consequent : So those concomitant and consequent Acts have their answerable place and Interest in the foresaid Conditionality , as to our part in Christ and Justification . 15. And therefore it was not the Apostles meaning to set Faith against these concomitant acts , ( as Repentance , hope in Christ , desire of Christ , love to Christ , &c. ) and to exclude these under the notion of Works : but contrarily to suppose them in their order . 16. The burdensome works of the Mosaical Law , suppoed to be such as from the dignity and perfection of that Law , would justifie men by procuring pardon of sin , and acceptance with God , are they that the Jews opposed to Christs Righteousness and Justification by Faith , and which Paul disputeth against , and consequently against any works , or acts , or habits of our own , opposed to Christ , or this way of free justification by him . 17. The not loosing our Iustification and Title to Christ and Life , hath more for its condition , then the first Reception or Possession hath . And so hath the final Iustification at judgement , if men live after their first believing . 18. Justification at judgement , being the Adjudging us to Glory , hath the same conditions as Glorification it self hath . Reader , In these Eighteen Propositions , thou mayst fully see the Doctrine that I contend for , which also in my Confession , Apologie , and this Book I have expressed . And now I will shew you somewhat of the face of the Doctrine , which the Dissenters commonly do propugne , but not so largely , because I cannot open other mens Doctrine so freely and fully as I can do my own . 1. They agree with me that Christs Righteousness is the meritorious or material cause of our Iustification , though some add that it is the formal cause , I suppose it is but a mistaken name . 2. They agree that Christ , and pardon , and Life , are Given us by the Gospel-Promise . 3. They yield that an entire Faith in Christ as Christ , is the condition of our Right to his entire Benefits . 4. But they say that the Acts of Faith in thier procurement of the Benefits , have as divers an Interest as the Acts of Christ , which Faith believeth . 5. And they say , that it is some one act ( or two , or some of them ) that is the sole justifying act , though others be compresent . 6. This Iustifying act some call the Apprehending of Christ as a Sacrifice : some Affiance , or Recumbency , or Resting on him , as a Sacrifice for sin , or as others , also on his active Righteousness , or an Apprehension of Christs Righteousness ; or as others , A perswasion that his Promise is true ; or an Assent to that truth ; or as others , an Assurance , or at least a Belief , fide Divinâ , that we are justified . 7. They say , that the neerest Reason of our Iustification by this faith is , because it is an Instrument of our Iustification , or of our Apprehending Christs Righteousness : And so , that we are justified by Faith as an Instrumental efficient cause ; say some : and as a Passive Receiving Instrument , say others . 8. They say , that there being but two wayes of Iustification imaginable , by faith , or by works , all that desert the former way ( if they despair not of Iustification ) fall under the expectation of the latter : And I grant that Scripture mentioneth no third way . 9. Therefore say they , seeing that Pauls Iustification by Faith , is but by the act before mentioned : whoever looketh to be justified , in whole , or in part , by another act ( as by Faith in Christ as Teacher , as King , by desiring him , by Hoping in him , by Loving him , by disclaiming all our own righteousness , &c. ) doth seek Iustification by Works which Paul disputes against , and so set against the only true Iustification by Faith. 10. Yea , and they hold , that whoever looks to be Iustified by that act of faith , which themselves call the Iustifying act , under any other notion then as an Instrument , doth fall to justification by works , or turn from the true Iustification by Faith. By these unwarrantable Definitions , and Distinctions , and additions to Gods Word ; A lamentable perplexity is prepared for mens souls , it being not possible for any living man to know , that he just hits on the justifying Act , and which is it , and that he takes in no more , &c. and so that he is not a Legalist , or Jew , and falls not from Evangelical Iustification by faith in Christ . So that Iustification by faith in Christ as Christ , ( considered in all essential to his Office , ) is with them no Iustification by faith in Christ , but justification by Works , so much disowned by the Apostle , the expectants of which are so much condemned . I have gathered the sum of most of the Dissenters minds as far as I can understand it . If any particular man of them , disown any of this , let him better tell you his own mind : For I intend not to charge him with any thing that he disowns . The Lord Illuminate and Reconcile all his people , by his Spirit and Truth . Amen . The CONTETS . Disputation 1. Quest . WHether we are justified by believing in Jesus Christ as our King and Teacher , as well as by believing in his blood ? Aff. pag. 1. The state and weight of the Controversie p. 2 , &c. Ten Propositions for fuller explication . p. 10 , &c. Argument first . p. 13 Argu. 2. p. 14 Argu. 3. p. 19 Argu. 4. p. 24 Argu. 5. p. 27 Argu. 6. p. 28 Argu. 7. p. 30 Argu. 8. p. 31 Argu. 9. p. 35 Argu. 10. p. 38 defended against Mr. Blak's assault . p. 40 Whether the Law of Grace condemn any , and how . p. 44 , 45 The Distinction of sides quae justificat , & quâ justificat considered . p. 46 , &c. MR. Blak's first Argument answered . p. 53 Argument 2. answered . p. 55 Argument 3. p. 57 Argument 4. p. 63 Argument 5. and 6. p. 64 Disputation 2. Quest . WHether works are a condition of condition of Justification , and so whether we are justified by works as such a condition ? The terms [ Works and Justification ] explained . p. 70 , 71 The Term Condition explained . p. 72 The Truth laid down in several Propositions . p. 75 Negative and Affirmative The main Proposition proved . p. 79 , &c. Quest . Can Christ be Instrumental in justifying . p. 84 Quest . Did Christ expiate the sins , that by the Gospel men are obliged to punishment for ? p. 86 Of Repentance , and the habit of Faith in Justification . p. 85 , 86 Quest . Doth the Gospel justifie us ? p. 86 , 87 , 88 , 89 Other points briefly discussed . p. 90 The Opponents stating of the Question . p. 94 , 95 , 96 Divers unjust charges repelled . p. 97 , to 101 The Opponents Thesis and Arguments . p. 101 , 102 How Abraham was justified , debated to p. 110 All works make not the Reward to be not of Grace , proved by six Arguments . p. 111 , to 115. And by Expositors . p. 115 , &c. His second Argument from the difference put between faith and other Graces in Justification . p. 118 The case of faiths Interest opened by a similitude . p. 120 His third Argument considered : Our first Justification how different from the following . p. 122 , 123 His fourth Argument of self Righteousness and causal conditions . p. 124 , &c. His Fifth Argument , Works are the fruits , therefore not the condition . p. 128 His sixth Argument . p. 132 His seventh Argument . Of a twofold Righteousness or Justification . p. 133 His eight Argument that cannot be a condition of Justification , which it self needeth Justification . p. 136 Answered . Paul judgeth them dung . p. 140 How justifying faith belongs to the Law , and the difference between the Law and Gospel . p. 142 More of Christs suffering for the violation of the new Covenant . p. 146 His ninth Argument , we fill men with doubts . p. 147 Answered . His tenth Argument . p. 149 Of the reconciling of Paul and James . p. 150. &c. Letters that past between this Reverend Brother and me . p. 157 In which is discussed the Argument from Abrahams Justification . And in the last Letter these questions . 1. Whether videre , audire , be only Grammatical actions , and Physical Passions . p. 194 , &c. 2. Whether Believing be only so , and credere only pati . p. 198 3. Whether Faith be passive in its Instrumentality . p. 207 4. Whether the Opponents way make not other Graces as proper Instruments of Justification . p. 211 5. Whether Faith be a proper Instrument of Justification . p. 212 6. Question . If Faith be an Instrument , whether it justifie primarily and proxime as such , or as an apprehension of Christ or Righteousness . p. 214 7. Question , which is the more clear , safe and certain Doctrine . p. 220 Repentance , whether excluded . p. 227 Of Faith relatively taken . p. 228 Of the Assemblies Definition of faith . p. 230 The Judgement of some Divines . p. 233 , &c. whether a dying man may look on his own Acts as the Conditions of the Covenant performed . p. 241 , &c. Further Explications . p. 244. &c. Disputation 3. Quest . WHether Besides the Righteousness of Christ imputed , there be a personal evangelical Righteousness necessary to Justification and Salvation ? Affir . p. 259 Distinctions and Propositions Negative and Affirmative for explication . p. 260 , &c. Proved . p. 266 Objections answered . p. 269 , &c. Mr. Warner's Arguments confuted . p. 273 to 285 Mr. Warner's 13th chap. confuted about Justistcation , and the Interest of Obedience , &c p. 286 Master Warner's Arguments answered , by which he would exclude Christ as King , &c. from being the Object of justifying faith . p. 293. &c. The other chief passages in his Book considered . p. 305 , &c. His distinction of fides quae & qua . p. 308 , &c. His Preface answered in an Epistle . p. 313 MR. John Tombe's , his friendly Animadversions on my Aphorisms , with a Discussion of them . p. 322 Justification in Law-title by the Promise fully vindicated . p. 332 , &c. Whether Justification be a continued Act , or but one Act. p. 341 &c. Whether Faith comprize Love , Subjection or other Graces : at large . p. 345 , &c. Whether Faith be only in the Intellect , or also in the Will. p. 354 , &c. Justifying Faith receiveth Christ as Lord , &c. p. 358 It is Faith , and not only Love , or other Graces , by which the Will receiveth Christ . p. 361. &c. The Gospel is a Law. p. 369 , &c. Repentance necessary to Justification . p. 370 , &c. How Faith justifieth . p. 377 Whether Christ had a Title on Earth to Rule . p. 379 Of Christs universal Dominion and Redemption . p. 380 More of the Justification by the Gospel-Promise . p. 384 Of Preparatives to Justification . p. 387 What Paul excludeth as opposite to faith in Justification . p. 391 , 392 Of Intercision , of Justification , and the guilt of particular sins . p. 393 , &c. Disputation 4. Quest . WHether the Faith which Paul opposeth to works in Justification , be one only Physical Act of the Soul ? Or , Whether all Humane Acts , except one Physical Act of Faith , be the works which Paul excludeth from Justification ? Neg. p. 399 The Question opened : and it s proved that this Faith is not one only , Act. 1. Either Numerically . 2. Or of an inferior Genus , so as to be of one only Faculty : Nor only God the Father , Christ , Promise , Pardon , Heaven , &c. the Object . 3. Nor in specie specielissima , proved by many Arguments . ERRATA . PAge 6. line 23. read that 1. p. 13. l. 10. r. quae Christum . p. 14. l. 9. r. promitentis . I. 22. r. hath . p. 18. l. 3. r. as this . l. 34. r. proof of . p. 19. ● . 24. r. be the. l. 34. r. ● . p. 21. l. 17. r. that be is . p. 24. l. 35. r. thus . p. 29. l. 13. r. though . p. 32. l. 32 r. must be p. 39. l. 6. r. with p. 44. l. 1. r. I need . p. 45. l. 30. r. Commination . P. ●2 . l. 11. r. as . p. 55. l 26. r. nostri . l. 32. r. exclusion . p. 64. l. 30. r. Curse . p. 74. l. 8. r. capitibus . p. 81. l. 13. r. no. l. 20. r. All. p. 85. l. 6. blot out against . p. 87. l. 22. r. that is . l. 21. r. execution . p. 88. l. 12. read there . p. 94. l. 10. r. notion . p. 95. l. 3. r. u. l. 9. r. your . p. 99. l. 19 r. as mediate it . p. 119. l. 36. r. as . p. 135. ● . 5. r. that he hath not . p. 136. l. 18. r. Christ . p. 139. l. 13. r. a means . page 152. l. 17. r. been . p. 166. l. 38. r. we may . p. 168. r. Gods. p. 170 l. 17. r signs . p. 175. l. 15. r. divers . p. 178. l. 19. r. be that works not . p. 180. l. 4. r. or . p. 183. l. 19. r. casuals . p. 186. l. 25. r. sensu . p. 197. l. 29. r. Potentia . p. 208. l. 8. r. Porret . l. 31. r. Passive in . p. 210 l 24. r. mediante . p. 212. l. 12. r. except . p. 233. l. 7. r. in the. p. 243. l. 32. blot out till . p. 252. l. 13. r. veritatus . p. 257. l. 14. r. exalted . p. 271. l. 10. r. righteous . p. 286. l. 17. r. be . l. 24. r. the. p. 290. l. 1. r. marks . p. 294. l. 22. and l. 26. and p. 265. l. 23. and 26. for . quae r. qud . p. 299. l. 1. r. unproved p. 314. l. 36. r. cull . p. 319. ● . 14. r. that is . p. 320. l. 14 r. fur . p. 326 l. 31. r. fruit . p. 354. l. ult . r. praemotione . p 360. l. 27. r. God. p. 361. l. 32. r. though● . p , 386. l. 27. r. Is it not . p. 387. l. 32. r. sanctification . p. 390. l. 22. r. morally . p. 398. l. 15. r. probable . l. 23 r. Impenitency . Quest . Whether we are Justified by Beliveing in Jesus Christ , as our King and Teacher ; as well as by believing in his Blood ? Aff. Though I have oft spoken to this Question in the ears of the world , as taking it to be of very great Consequence ; yet upon the Invitation of this opportunity , I shall once again attempt a brief Discussion of it ; and the rather , because the Answers of a Reverend Brother ( Mr. Blake ) to my former Arguments , and his Arguments for the contrary opinion , may wrong the Truth and the souls of men , if their Fallacy be not manifested by a Reply . And I shall first speak somewhat of the Importance of the Question , and then of the sense of it , and then endeavour a clear Resolution , and the Confirmation thereof , and the Confutation of the contrary conceits . And for the first , I shall give you my thoughts of it in these two Propositions . Proposition 1. The difference amongst Protestants about this Question is not of so great moment , that either party must Eonomine be judged to deny the Essentials ( or Fundamentals ) of the faith , and so to be of a different Religion from the other , or to fall short of Salvation . I lay down this Proposition first , Because of the Papists who stand looking upon all our differences with a mind too like the mind of the Devil ; rejoycing in them , and endeavouring to encrease them , and to make them seem greater in the eyes of the world than indeed they are , that so they may make use of them for the reproaching of our Profession , and take an advantage from them to make the truth and Servants of Christ become odious unto others . Secondly , And I do it also for the sake of some ( even too many ) among our selves , that speak of controversies as they are concerned in them , or as the party to whom they joyn doth speak of them , or as they appear to them in the dark , or at a distance , or upon a hasty superficial search ; but have not the skil ( nor some of them , the will ) to open the true state of a Controversie , and make the difference appear no wider , then indeed it is . To the proving of the Proposition , it must be observed , First , that the Affirmers do yield , that it is not the Doctrine or Government of Christ , but his blood that is the Ransome for one sins , and his Righteousness that is the sole Meritorious Cause of our Justification : and that believing in Christ as Prophet and King , is not a proper Instrument of our Justification ; and that Christ as a Ransome for us , and a deserver of our Justification , is the formal Object of that other act ( which accordingly believeth in him ) and not of this act of believing in him as Prophet and King. On the other side , it is granted by them that are for the Negative , that it is our duty to believe in Christ as a Prophet and King and that it is of necessity to salvation , yet to Justification it self ; For they yield that it is the Fides quae Justificat , the faith by whch we are Justified , but not qu● Justificat , or that it Justifieth not quà talis , as such : They yield also that it is a Condition of Justification , for so they confess that Repentance it self is ; but they only say , that it is not the Instrument of Justification , as they think the other act is . So that the difference is here : They yield all that we affirm ( if I can understand them ; ) but they affirm somewhat more themselves , which we do not yield : They grant that believing in Christ as our Teacher and Lord is a Condition of our Justification , and the ●ides quae Justificat ; which is all that I desire : But then they add , that the Belief in Christs blood and Righteousness is the Instrument of our Justification , and that it justifieth qu● talis ; which we utterly deny , if the words be properly taken ; and Tropes should not upon choice be made the terms of our Question , while there are plainer to be had . So that by this time its easie to see that neither of these opinions are such as must unchurch or damn us , or make us Hereticks . First , We that are for the Affirmative are out of that danger ; for we hold no more positively then is yielded us by the other . All that they can charge us with ; is this Negative , that [ believing in Christs blood doth not properly Justifie as an Instrument ( that is , as an efficient Instrumental Cause of our Justification ) nor yet qu● talis : ] And I think they will not lay our salvation on the Affirmative , when they consider what we yield ( of which more anon ) And on the other side , we are far from passing any damning sentence on them that are for the said Instrumentality ; especially as we perceive it commonly held . Let no Papist therefore insult over us and say , we are disagreed in our fundamentals , unless he be resolved to do it in design against the light of his own conscience . I the rather premise this Caution , because I hear that the Papists do mutter thus against us already to silly people that cannot see their deceit : They say , [ Is not the death of Christ a fundamental ? and yet some say that he died for All , and some say he died only for the Elect ; some say he paid the Idem , and some but the Tantundem ] but they tell not the people the true state of the Controversie , and wherein we are agreed , or that they differ as much about the extent of the death of Christ among themselves , without such a charge . Christ is the Foundation : but yet whether his hair were cut , or not , or whether he were thirty three or thirty five , or fifty years old when he died ; or whether he was buried in a Garden , or in a Sepulchre of stone , these are not the foundation . So much to the first Proposition for narrowing our difference . Proposition 2. Though this controversie be not of such Moment as is denied , yet is it of great weight , and the Consequents of the Errors of one party hereabout , are such , as if they were held practically and after the proper sense of their expressions , would be a great hinderance to salvation , if not plainly hazard it . And therefore the question is not to be cast by , as needless or unprofitable . It is so neer the great matters of our Redemption , Justification , and the nature of faith , that it is it self the greater . And if Amesius say true , that truths are so concatenated , that every Error must by consequence overthrow the foundation , then it must be so in this . The consequents shall be mentioned anon in the Arguments , where it will be more seasonable . And in great matters , it is not a contemptible Error which consisteth but in mis-naming and mis-placing them : It is a very great help to the clear and full understanding of Truths , to have right Notions and Methods . And the contrary may prove dangerous to many others , when the particular Patrons of those mistakes may be in no danger by them . For perhaps their first Notions may be righter than their second ; and they may not see the consequents of their mistakes ; and yet when such mistakes in terms and methods shall be commended to the world , other men that hear and read their words , and know not their hearts and better apprehensions , are like enough to take them in the most obvious or proper sense , and by one disorder to be led to more , and to swallow the Consequents as well as the misleading Premises . And therefore I must needs say , that this point appeareth of such moment in my eyes , that I dare not desert that which I confidently take to be the Truth , nor sacrifice it to the honor or pleasure of man For the explication of the terms it is needless to say much , and I have neither time for , nor mind of needless work . By [ Justification ] here we mean not either Sanctification alone , or sanctification and remission conjunct as making up our Righteousness , as the Papists do : ( though we deny not but sometime the word may be found in Scripture in some such sense : ) For thus it is past controversie , that our justification , that is , our sanctification as to all that followeth faith , is as much , if not much more , from our belief in Christ as Teacher and King , as from our belief in him as a Ransome . But by Justification we mean that Relative Change which Protestants ordinarily mean by this word ; which we need not here define . The Preposition [ By ] ( when we speak of being justified by faith ) is not by all men taken in the same sense . First , Sometime it s used more strictly and limitedly to signifie only an efficiency , or the Interest of an Efficient cause . And thus some Divines do seem to take it , when they say that we are justified by faith in Christs blood and Righteousness , and not by faith in him as a Teacher or a Lord : which occasioneth the Papists to say our difference is wider then indeed it is : For the word [ By ] hath an ambiguity and in their sence , we yield their Negative though not their Affirmative , in the last-mentioned conclusion . Secondly , Sometime the word [ By ] is used to signifie a Conditionality , or the Interest of a condition only in special . And thus we take it when we explain our selves in what manner it is that we are justified by faith , and by these questioned acts in particular . And therefore those Protestants that dispute against us who are for the Affirmative , do ( if I understand them ) deny only the propriety of the phrase which we use , but not the thing or sense which we express by it ; for they grant that these acts of faith are Conditions of our Justification , when they have never so much disputed , that we are not justified by them , and so a small syllable of two letters , is much of the matter of their controversie . Thirdly , sometime this word is used to signifie the Interest of any other cause as well as the Efficient , and that either generally , or especially of some one . This Paper is white By the whiteness as the formal cause : we are moved to a godly life By God and salvation as the final cause &c. Fourthly , Sometime the term [ By ] is taken yet more largely ( and fitly enough ) for all or any Means in General , or the interest of any means in the attainment of the End. And so it comprehendeth all Causes , even those Per accidens and Conditions as well as Causes , and all that doth but remove impediments . And in this comprehensive sense we take it here in the Question , though when we come to determine what is the special Interest of faith in Justification , I take it in the second sense . Take notice also , That I purposely here use this phrase [ we are Justified by Believing , or by Faith ] rather than these , [ justifying faith ] or [ Faith doth justifie us . ] And I here foretell you , that if I shall at any time use these last expressions , as led to it by those with whom I deal , it is but in the sense as is hereafter explained . The Reasons why I choose to stick to this phrase , rather then other , are ; First , Because this only is the Scripture phrase , and the other is not found in Scripture ; ( that I remember ) It is never said , that [ Faith doth justifie us ] though it be said that [ we are justified by faith . ] And if any will affirm , that I may use that phrase which is not found in Scripture , he cannot say , I must use it . And in a Controverted case , especially about such Evangelical truths , the safety of adhering to Scripture phrase , and the danger of departing from it is so discernable , ( and specially when men make great use of their unscriptural phrases for the countenancing of their opinions , ) I have the more reason to be cautelous . Secondly , Because the phrases are not alwaies of one and the same signification . The one is more comprehensive then the other , if strictly taken . To be justified by faith ] is a phrase extensive to the Interest of any Medium whatsoever : And there are Media which are not Causes . But when we say that [ Faith doth justifie us ] or call it [ justifying Faith ] we express a Causality , if we take the word strictly . Though this last phrase may signifie the Interest of a bare Condition , yet not so properly and without straining as the former . The Reverend Author of the seond Treatise of Justification , is of the same mind as to the use of the terms ; but he conjectures another reason for the Scripture use , then I shall ever be perswaded of , viz. that it is because Credere is not Agere , but Pati ; to Believe is to Suffer , and not to Act : that it is a Grammatic all Action , but Physically a Passion . Though I think this no truer , then that my brains are made of a looking glass , and my heart of marble ; yet is there somwhat in this Reverend mans opinion , that looks toward the truth afar off . For indeed it intimateth that as to Causality or Efficiency ; faith is not Active in the justifying of a sinner , but is a meer condition or moral disposition , which is necessary to him that will be in the nearest Capacity to be justifyed by God. The last words , [ Believing in his blood ] I use not as the only way that is taken by the Opponents ; but as one instance among divers . For they use to express themselves so variously , as may cause us to think by many ( as we know it of some ) that they take more waies then one in opposing us . First , Some of them say , that the only Act of faith that justifieth , is our believing in Christs blood , or sufferings , or humiliation . Secondly , Others say , That it is the believing in , or apprehending , and resting on his whole Righteousness , even his Obedience as Obedience , to be it self imputed to us . Thirdly , Other Reverend Divines say , that it is the apprehending and resting on his Habitual , as well as Active and Passive Righteousness ; that his Habits may be imputed to us , as our Habitual Righteousness , and his Acts as our active Righteousness ; in both which together we are reputed perfect Fulfillers of the Law ; and his sufferings as our Satisfaction for our breaking the Law. As for those that mention the Imputation of his Divine Righteousness to us , they are so few , and those for the most part suspected of unsoundness , that I will not number it among the Opinions of Protestants . Fourthly , Others say , that the justifying Act of Faith is not the apprehension of Christs Righteousness or Ransome ; but of his Person , and that only as he is Priest , and not as Prophet or King. Fifthly , Others think that it is the apprehension of Christs person , but not in his intire Priestly office ; for he performeth some Acts of his Priestly office for us ( Intercession ) after we are justified : Therefore it is his Person only as the Satisfier of justice , and Meritor of Life , which they make the adequate Object of the justifying Act of Faith. Sixthly , Others say , that it is both his Person and his satisfaction , Merit , Righteousness yet , Pardon and justification it self , that is the adequate Object : By which they must needs grant that it is not one only single Act , but many . Seventhly . One Reverend man that 's now with God ( Bishop Vsher ) understanding that I was engaged in this Controversie , did of his own accord acquaint me with his Judgement , as tending to reconciliation : And because I never heard any other of the same mind , and it hath a considerable aspect ; I shall briefly and truly report it as he expressed it . He told me , that there are two Acts ( or sort of Acts ) of Faith. By the first we receive the Person of Christ as a woman in Marriage doth first receive the Person of her Husband . This is our Implantation into Christ the true Vine , and gives us that Union with him , which must go before Communion and Communication of his Graces , and so before justification . The second of Faiths Acts are those that apprehend the Benefits which he offereth ; Of which Justification is one and this is strictly the Justifying Act of Faith , and followeth the former . So that ( said he ) it is true that the first Act which apprehendeth Christs person doth take him as King , Priest , and Prophet , as Head and Husband that we may be united to him : but the following acts which Receive his Benefits do not so , but are suited to the several benefits . ] The opinion is subtile , and I perceived by his Readiness in it , that it was one of his old studied points , and that he had been long of that mind ; my answer to him was this : [ You much confirm me in what I have received : for you grant the principal thing that I desire ; but you add something more which I cannot fully close with , but shall plainly tell you what are my apprehensions of it . First , You grant that the act of faith by which we are united to Christ , and which goes first , is the Believing in , or Receiving whole Christ as Priest , Prophet , and King. This will do all that I desire . Secondly , You add , that another act , even the Receiving of his Righteousness is after necessary , that we may be justified Your reason seems to be drawn from the difference of the effects : Union goes before Justification , therefore the uniting act goes before the justifying act . This is it that I deny ; My Reasons are these . First , Scripture distinguisheth between our Union with Christ and our Justification : but no where between the uniting and justifying acts of faith . Secondly , The nature of the thing requireth it not , because faith justifies not by a Physical causality , as fire warmeth me ; but by the moral interest of a condition : and the same act may be the Condition of divers benefits . Thirdly , Scripture hath express , made the Receiving of the person in his Relations to be the Condition of the participation of his benefits : [ As many as received him , to them gave he power to become the sons of God ; John 1.12 . whoever believeth in him shall not perish , but , &c. believe in the Lord Jesus , and thou shalt be saved , &c. ] Fourthly , Your own Similitude cleareth what I say : Though the wife have not possession of all that is her husbands as soon as she is married ; yet she hath Right to all that is her part , and possession of the benefits meerly Relative , which consist but in a Right . The accepting his person in marriage is the condition to be by her performed to instate her in his Honours so far as she must partake of them . When she is made a wife by that Consent , there needs not any other act before she can be noble , honourable , a Lady , a Queen , &c : For the former was the full condition of the first possession of this benefit ; and the benefit immediately resulteth from the Union . Fifthly , I conceive that these two acts which you mention are but one moral work ( though divers Physical acts ) and to be done without any interposition of time , before we can have Christ for Union or Justification . For the end is Essential to Relations : and he that receives Christ , must take him to some end and use : and that must be to Justifie , Reconcile and save him ; to bring him to God that he may be blessed in him . He that doth not receive Christ to these ends , receiveth not Christ as Christ , and therefore cannot be united to him : and he that doth thus receive him , doth both those acts in one which you require . Sixthly , And the case is much different between Physical and Relative benefits : For its true , that when we are united to Christ , we may have after need of renewed acts of faith to actuate the Graces of the Spirit Inherent in us ; For here Right is one thing , and Possession is another : But the Relation of Sonship , Justification , &c. are benefits that arise from the promise or free Gift by a meer resultancy to all that are united to Christ ; and whoever hath present Right to them , even thereby hath possession of them , so that this answereth your Reason . For there is no such distance of time between our Union with Christ and Justification , as that any acts of our own must interpose ; but they are in eodem instanti , and differ only in order of nature . In sum , we prove a promise of pardon to all that receive Christ himself , and believe in him : If any will affirm the necessity of any other act before we can be justified , it is incumbent on them to prove it . This was the substance of my Answer , to which the Reverend Bishop said no more ; whether satisfied or not , I cannot tell : But I thought meet to recite his Judgement , both because it comes so neer the matter , and because I know not of any other that saith the same or so much of seeming strength against us . Against all these seven particular Opinions , I am now to defend the Thesis ; when I have first told you , in certain distinctions and propositions , how much I grant , and what I deny ; which I shall in short dispatch . And here I need but to rehearse what I have said already to Mr. Blake , pag. 3.4 . or to give you some short account of my thoughts to the same purpose . First , We must not confound Justification by Constitution or Guift , and justification by the Sentence of the Judge , and the Execution of that sentence , which are three distinct things . Secondly , We must not confound Justification with the assurance or feeling of Justification . Thirdly , We must distinguish between our first Justification from a state of sin , and our daily Justification from particular Acts of sin . Fourthly , Between that which is necessary on Christs part , and that which is necessary on our part to our Justification . Fifthly , Between Christs purchasing our Justification , and his actual justifying of us . Sixthly , Between these two senses of the phrase [ justified by Fatih ] viz. as by an efficient Cause , or as a meer Condition . Seventhly , Between the Causality of faith in the Physical effects of sanctification on the soul , and its conducing to the efficacy of the Promise in our Justification . Proposition 1. Ex parte Christi , We easily grant that it is not his Teaching , or Ruling us , but his Ransome and Obedience that are the Meritorious cause of our Justification and Salvation . Proposition 2. Therefore if Christ did justifie us per modum objecti aprehensi in the nearest sense , as the Belief of sacred Truths doth make a Qualitative impression on the soul in our Sanctification , and the exciting and acting , of our Graces then I should confess that it is only that Act of Faith which is the apprehension of this Object , that doth help us directly to the benefit of the Object . Proposition 3. But it is not so : For the Object justifieth us causally by way of Merit and Moral procurement , and the benefit of that Merit is partly the Promise conveying to us Justification , and partly Justification conveyed by that Promise ( not to speak now of other benefits ) and the Promise conveyeth Justification by Moral Donation as a deed of Gift , or a Pardon to a Traytor : Therefore the Gift flowing purely from the Will of the Giver , and the Promise or deed of Gift being the Immediate Instrumental efficient Cause of it , as it is signum voluntatis Donatoris , our Belief or Apprehension qua talis cannot justifie us , nor have any nearer or higher interest in our Justification , then to be the Condition of it , as it is a free Gift . And therefore the Condition must be judged of by the will of the Donor expressed in his Promise , and not immediately by the conceits of men concerning its natural agreeableness to the Object in this or that respect . Proposition 4. Yea , Even ex parte Christi , though he Merit Justification by his Ransome and Obedience , yet he actually justifieth us as King of his Church , and that in regard of all the three sorts or parts of Justification . He giveth it constitutively by his Promise , as Lord and Legislator and Benefactor , on these terms of Grace . He sentenceth us Just , as our Judg ; and he executeth that sentence as a Just Judge , governing according to his Laws . So that if Faith did justifie ex natura rei , which they call its Instrumentality , I see not yet but that the apprehension of Christ as Lord and Judge must justifie us , because the Object apprehended doth thus justifie us . Proposition 5. I easily grant that in our Sanctification or the exciting and exercise of our Graces , the case standeth as the Opponents apprehend it to do in Justification . This Interest of the Act must be judged of by the Object apprehended . For it is not the Belief of a Promise that feareth us , but of a Threatning ; nor the Belief of a Threatning that Comforteth us , but of a Promise . For here the Object worketh immediately on our minds , per modum objecti apprehensi : But in Justification it is not so , where God is the Agent as a Donor , and there can be nothing done by us , but in order to make us fit Subjects ; and the change is not Qualitative by an Object as such , but Relative by a Fundamentum which is without us in the Gospel , and nothing within us but a qualifying Condition , without which it will not be done . Proposition 6. Accordingly I easily grant , that the Sense , or Assurance of Justification in our Consciences is wrought by the Object as an Object : Because this Assurance is a part of our Sanctification . But that Object is not directly Christs Ransome , but the Promise through his blood , and our own Faith which is the condition of that Promise . Proposition 7. I easily grant that Faith in Christ as Lord or Teacher of the Church , is not the Instrumental efficient Cause of our Justification : They need not therefore contend against me in this . But withall I say , that faith in his Priest-hood is not the Instrumental efficient Cause neither ; though I allow it to have a nearer Physical Relation to the Ransome which meriteth our Justification . Proposition 8. Though there is a greater shew of Reason to assert the Interest of the single Belief in Christs Priest-hood , for a particular Pardon , then for our first general Pardon ; yet indeed it is but a shew , even there also . For it is not only the applying our selves to his blood or Ransome , but it is also the applying our selves to whole Christ , to make up the whole breach , that is the Condition of our particular Pardon , ( so far as a particular Act of saith is a Condition ) which though it be not a Receiving Christ for Union with him , as we did in the beginning , yet is it a receiving him ad hoc et secundum quid ; and a renewed Consent to his whole Office , and adhesion to him as our special , remedy for recovery from that fall , by freeing us both from the guilt and stain of Sin. Proposition 9. It is undoubtedly the duty of every Sinner , in the sense of his guilt and misery , to fly to the Ransome of Christs blood and the Merit of his Obedience , as the satisfaction to Gods Justice , and the Purchaser of our Justification . And he that doth not this , how willing soever he may seem to learn of Christ as a Master , or to be ruled by him , yet cannot be justified or saved by him . Proposition 10. I easily grant that Faith qud Christum Prophetam et Dominum recipit , doth not justifie ; but only fides quâ Christum Prophetam & Dominum recipit , & quâ est promissionis Conditio praestita . But then I say the same also of Faith in Christ as Priest , or in his Righteousness . Having explained my meaning in these ten Propositions , for preventing of Objections that concern not the Controversie , but run upon mistakes , I shall now proceed to prove the Thesis , which is this . Thesis . We are justified by God , by our Believing in Christ as Teacher and Lord , and not only by Believing in his blood or Righteousness . Argument 1. My first Argument shall be from the Concession of those that we dispute with . They commonly grant us the point contended for : Therefore we may take it for granted by them . If you say , What need you then dispute the point , if they deny it not whom you dispute with ? I Answer , some of them grant it , and understand not that they grant it us , because they understand not the sense of our Assertion . And some of them understand that they grant it in our sense , but yet deny it in another sense of their own ; and so make it a strife about a syllable . But I shall prove the Concession , left some yet discern it not . If it be granted us , that Believing in Jesus Christ as Lord and Teacher , is a real part of the Condition of our Justification then is it granted us , that by this believing in him we are justified as by a Condition ( which is our sense , and all that we assert ) But the former is true : Therefore so is the later . For the proof of the Antecedent ( which is all ) First , Try whether you can meet with any Divine that dare deny it , who believeth that Faith is the Condition of the Covenant . Secondly , And I am sure their writings do ordinarily confess it . Their Doctrine that oppose us , is , That Faith is both a Condition and an Instrument : but other Acts , as Repentance , &c. may be Conditions , but not Instruments . And those that have waded so far into this Controversie , seem to joyne these other Acts of Faith with the Conditions , but not with the Instrument . Thirdly , They expresly make it antecedent to our Justification , as of moral necessity , ex constitutione permittentis ; and say it is the Fides quae justificat : which is the thing desired , if there be any sense in the words . Fourthly , They cannot deny to Faith in Christ , as Lord and Teacher , that which they commonly give to Repentance , and most of them to many other Acts. But to be a Condition ( or part of the Condition ) of Justification is commonly by them ascribed to Repentance ; therefore they cannot deny it to these acts of faith . So that you see I may fairly here break off , and take the Thesis pro Concessa , as to the sense . Nothing more can be said by them , but against our phrase whether it be proper to say that we are justified By that which is but a bare Condition of our Justification , which if any will deny : First , We shall prove it by the consent of the world , that apply the word [ By ] to any Medium : And Dr. Twiss that told them ( contr . Corvinum ) over and over that a condition is a Medium , though it be not a cause ; and I think none will deny it . Secondly , by the consent of many Texts of Scripture : But this must be referred to another Disputation , to which it doth belong , viz. about the Instrumentality of faith in justifying us , which , God willing , I intend also to perform . Argument 2. The usual language of the Scripture , is , that we are justified by faith in Christ , or by believing in him , without any exclusions of any essential part of that faith . But faith in Christ doth essentially contain our believing in him as Teacher , Priest , and King , or Lord : therefore by believing in him as Teacher , Priest and Lord , we are justified . The Major is past the denial of Christians , as to the first part of it . And for the second part , the whole cause lyeth on it ; For the Minor also is past all controversie . For if it be essential to Christ as Christ to be God and man , the Redeemer , Teacher , Priest and Lord : then it is essential to faith in Christ ( by which we are justified ) to believe in him as God and man , the Redeemer , Teacher , Priest and Lord. But the Antecedent is most certain : therefore so is the Consequent . The reason of the Consequence , is , because the act here is specified from its Object . All this is past further question . All the Question therefore is Whether Scripture do any where expound it self , by excluding the other essential parts of faith , from being those acts by which we are justified ? and have limited our justification to any one act ? This lyeth on the Affirmers to prove . So that you must note , that it is enough for me to prove that we are justified by faith in Christ Jesus : for this Includeth all the essential acts ; till they shall prove on the contrary , that it is but secundum quid , and that God hath excluded all other essential acts of faith save that which they assert : The proof therefore is on their part , and not on mine . And I shall try anon how well they prove it . In the mean time , let us see what way the Scripture goeth , and observe that every Text by way of Authority , doth afford us a several Argument , unless they prove the exclusion . First , Mark 16.15 , 16 , 17. [ Go ye into all the world and preach the Gospel to every Creature : he that believeth and is baptized shall be saved ; and he that believeth not shall be damned : and these signs shall follow them that believe , &c. ] Here the faith mentioned , is the believing of the Gospel , and the same with our becoming Christians : and therefore not confined to one part or act of saving saith . That Gospel which must be preached to all the world , is it that is received by the faith here mentioned ; But that Gospel doth essentially contain more then the doctrine of Christs Priesthood : therefore so doth that faith . Object . It is not Justification but Salvation that is there promised . Answ . It is that Salvation whereof Justification is a part : It is such a Salvation as all have right to as soon as ever they believe and are baptized , which comprehendeth Justification : And the Scripture here and everywhere doth make the same faith without the least distinction , to be the condition of Justification and of our Title to Glorification : and never parcels out the several effects to several acts of faith ; except only in those Qualities or Acts of the soul which faith is to produce as an efficient cause . To be justified by faith or Grace , and to be saved by faith or Grace , are promiscuously spoken as of the same faith or Grace . Secondly , John 3.15 , 16 , 18. He that believeth in him shall not perish , but have everlasting life . ] [ He that believeth on him is not condemned . ] Not to be condemned , is to be justified . Condemnation and Justification are opposed in Scripture , Rom. 8 , 33 , 4. Here therefore a saving faith and a justifying are made all one . And it is [ Believing in Christ ] without exclusion of any essential part , that is this faith ; It is [ Believing in the Name of the only begotten Son of God. ] ver . 18. which is more then to believe his Ransom . Thirdly , John 3.35 , 36. The Father loveth the Son , and hath given all things into his hand , he that believeth on the Son , hath everlasting life ; and he that believeth not the son , shall not see life , but the wrath of God abideth on him . ] To have Gods wrath abide on him to be unjustified . And the unbelievers opposed to the Believers before mentioned , are such as [ Believe not the son : ] which phrase cannot possibly be limited to the affiance in his blood : It is the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] often translated Disobedient : signifying , saith Willet , both unbelieving and disobedient , but rather Disobedient , properly it is unperswadable . But of this more anon . And the faith here mentioned is [ Believing on the son ] entirely , without exclusion of any essential acts ; nay expresly including the act in question , by shewing that it is faith in Christ as Lord , into [ whose hands the Father hath given all things ] as the connexion of these words to the foregoing doth manifest . Fourthly , Rom. 1.16 , 17 , 18. I am not ashamed of the Gospel of Christ , for it is the power of God to salvation to every one that believeth — for therein is the Righteousness of God revealed from faith to faith , as it is written , the just shall live by faith . ] where saving and justifying faith is made the same , and that is to be a believer of the Gospel , or in Christ , without limitation to any one essential part of it . Fifthly , Rom. 3.22 . [ Even the Righteousness of God , which is by faith of Jesus Christ , unto all , and upon all them that believe . ] Here it is faith in Jesus Christ by which we are justified , which therefore includeth all that is essential to it . Object . Vers . 25. It is said to be by faith in his blood . Answ . 1. But there is not a syllable confining it to faith in his blood alone . It saith not , ( by faith only in his blood ) Secondly , The ordinary course of Scripture is to call it by that name ( faith in Jesus Christ ) which comprehendeth all that 's essential to it . But sometime upon special occasions , it s denominated from some one notable act or part . And that is , when it is the scope of the text , to denote more the distinct Interest of that part of Christs Office which is related to that act of faith , then any sole Interest of that act of faith it self . And so the Apostle here mentioneth faith in his blood as a special act , because he now draweth them especially to observe that blood which is the Object of it ; and in other places he instanceth in other acts of faith ; but commonly speaks of it entirely . And I think the Opponents will grant that as ( only ) is not here expressed , so neither is it implyed : for then it would exclude also , faith in the rest of his satisfactory Humiliation , or at least , in his active Righteousness , if not in his Person or Relation : of which more anon . So vers . 18.30 , 31. It s called ( faith ) entirely , or without restriction by which we are justified ; and therefore none of the essentials are excluded . But it would be too tedious to recite the particular Texts : It s known , that [ by faith ] and [ by believing ] in Christ , without exclusion or limitation , is the common please of Scripture , when it speaks how we are justified : as many further be seen , Rom. 5.1 , 2. & 9.32 . Gal. 2.16 . ( we are justified by the faith of Jesus Christ , and by believing in Jesus Christ , as opposed to the works of the Law ; but not by faith in his Priesthood , or Ransom , as opposed to faith in him as our Lord and Teacher ) Gal. 3.11 , 24 , 25 , 26. & 5.5.6 . Eph 2.8 , 9. & 3.12 , 17. Phil. 3.9 . Rom. 9.30 . Heb. 11. throughout , John 6 35 , 40 , 47. Acts 10.42 , 43. Rom. 10 10. Acts 23.39 . From these and many the like I argue thus . The Scripture doth ascribe our Justification to faith ; and doth not limit it to any one part of faith excluding the rest : Believing in Jesus Christ as Redeemer , Prophet , Priest and King , is essentially this faith . Ergo , &c. If the Scripture speaks of faith essentially , not limiting it ad partem fidei , then so must we : But the Scripture doth so ; Ergo ' &c. It is nowhere more necessary then in such cases this to hold to the Rule , of not distinguishing ubi lex non distinguit . First , Because it is an adding to the doctrine of Christ in a point of weight . Secondly , Because it savoureth of a presumptuous detraction from the Condition Imposed by Christ himself . If a Prince do make a General act of Oblivion , pardoning all Rebels that will enter into Covenant with him , wherein they consent to Accept his pardon , and take him for their Soveraign Lord ; He that shall now say , that Returning to his Allegiance , or consenting to the Princes Soveraignty , is no part of the Condition of the Traytors pardon , but that they are pardoned only by accepting of a pardon , and not by the other act , will certainly be guilty of adding to the act of his Prince , and of detracting from the condition by him required ; and so is it in our present case . If God speak of any thing essentially , we must not presume without sufficient proof of the restriction , to expound it only de parte essentiali . If he invite a Guest to his marriage feast , he means not the mans head only , or his heart only : for neither of these is the man. If he require a lamb in sacrifice , we must not expound it of the head only , or heart only of a Lamb. To this Argument ( briefly in my Apology ) Mr. Blake ( having first excepted at the newness of the phrase [ Lord-Redeemer ] doth answer thus [ I say , Christ is to be received as the Lord our Redeemer , and as our Master or Teacher ; but faith in Justification eyes Redemption , not Dominion . ] Repl. First , The Phrase [ Faith in Justification ] is as unacceptable to me , as [ Lord-Redeemer ] is to you : not only for the Novelty , but the ambiguity , if not the false Doctrine which it doth import . First , If the meaning be [ Faith as it is the Condition of our Justification , ] then its contrary to your own Concession after , that this should eye Christs Priest-hood only ; and it s an untruth , which you utterly fail in the proof , or do nothing to it . Secondly , If you mean [ Faith in its effecting of our Justification , ] then it importeth another mistake , which you have not proved , viz. that faith doth effect our Justification . If you mean [ Faith in Receiving Justification ] either you mean the proper Passive Receiving , and this is but Justificari , and the man Receiveth it as the Subject , and his faith is but a Condition , or means of it : Or you mean the Moral active Metaphorical Receiving ; which is nothing but Consenting that it shall be ours ; or accepting : And this is neither part of Justification , nor proper Cause ; but a Condition , and but part of the Condition : And therefore here your meaning must be one of these two , Either That Act of Faith which is the accepting of Justification , is not the ●ying of Dominion : To which I reply , First , taking it largely as a moral Act , it s not true ; for its comprehensive of both , of which more anon : but taking it strictly as one Physical Act , its true : Secondly , But then it s nothing to the purpose : For we are not more truly justifyed by that Act which is the accepting of Justification , or Consenting to be justified , then we are by the Accepting of Christ for our Lord and Master ; the reason of which , you have had before , and shall have more fully anon ; or else you mean as before expressed , That Act of Faith which is our Consenting to Justification , is the whole Condition of our Justification , and not the eying of Dominion ; But of that before . If I may Judge by your Doctrine elsewhere expressed , you mean only That the act of Faith which accepteth of Justification , is the only Instrument of Justification ; of which in its due place : It may here suffice to say again , that I affirm not that in question to the be Instrument of it . Be not offended that I enquire into the sense of your ambiguous phrase , which I truly profess , is to me not intelligible , till you have explained in what sense it is that you intend it ; and therefore my enquiry is not needless . Ar. 3. If the Scripture doth ( not only by the specificke Denomination , as was last proved , but also ) by description , and mentioning those very acts , include the believing in Christ as our Lord and Teacher , &c. in that faith by which as a Condition , we are justified ; then we are justified by believing in Christ as our Lord and Teacher , &c. not only as a sacrifice or Meriter of Justification . But the Antetedent is true : therefore so is the Consequent . I prove the Antecedent by many Texts . Rom. 10 4 , 6 , 7 , 8 , 9 , 10. For Christ is the end of the Law for Righteousness to every one that believeth . — But the Righteousness which is of faith speaketh on this wise : Say not in thy heart , Who shall ascend into Heaven ? that is to bring Christ down from above : or who shall descend into the deep ? that is to bring up Christ again from the dead : But what saith it ? The word is nigh thee , even in thy mouth , and in thy heart , that is the word of faith which we preach , that if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thy heart that God raised him from the dead , thou shalt be saved ; for with the heart man believeth unto Righteousness , and with the mouth confession is made unto Salvation . ] Here it is evident , that it is a Believing unto Righteousness that is mentioned , and therefore it is the Believing by which we are justified . And then it is evident that the faith here called [ a believing unto Righteousness ] is the believing in the Lord Jesus ; expresly Christ as Lord and Saviour , is made the Object of it ; and is not confined to a believing in one part of his Priesthood only . Also [ that God raised Christ from the dead ] is the expressed object of this faith . And the Resurrection of Christ is no part of his sacrifice or meer Priestly Office. Rom. 4.24 , 25. [ But for us also , to whom it shall be imputed , if we believe on him that raised up Jesus our Lord from the dead . ] Here it is evident that it is Justification it self that is the Benefit spoken of , even the Imputing of Righteousness : And that faith here is mentioned as the Condition of that Imputation [ If we believe ] And that this faith is described to be first a believing in him that raised Christ , and not only in Christ . Secondly , A believing in Christ Jesus our Lord , who is the express object of it ; and so his Lordship taken in ; and thirdly , a believing in his Resurrection , and not only in his blood or obedience . So that I see no room left to encourage any doubting , whether we are justified by believing in Christ as Lord , and in his Resurrection , and in God that raised him , as the Condition of our Justification . John 1.9 , 11 , 12. [ That was the true light that lighteth every man that cometh into the world . — He came to his own , and his own received him not : But as many as received him , to them gave he power to become the sons of God , to them that believe in his Name . ] Here it is manifest , First , that it is the faith by which we are justified that is spoken of ; for its commonly agreed that Justification is here included in Adoption , or at least that its the same act of faith by which we are adopted and justified . Secondly , Also that the object of this faith is Christ as the Light , which is not his meer Priesthood . Thirdly , And that it is his person in his full office , and not some single benefit . Fourthly , that it is called [ his Name ] and [ Believing in his Name ] is more then consenting to be justified by his blood ; and in Scripture-sense comprehendeth his Nature and Office : and is all one as taking him as the true Messiah , and becoming his Disciples : Fifthly , And it s much to be Noted , that it is not by way of Physical efficacy by apprehension ( as I take Gold in my hand , and so receive possession of it ) that faith hath its nearest Interest in our Adoption : but it qualifieth the subject dispositively in the sight of God , and so God gives men Power thereupon to become his sons . So the forecited words , Iohn 3.31 , 35 , 36. Where Life is given on Condition that we believe on the Son ; and that is expressed as the object of that faith , as he is one that [ Cometh from Heaven , and is above all , and whom the Father loveth , and hath given all things into his hands . ] And so Iohn 5.22 23 , 24. [ He hath committed all judgement to the son , that all men should honour the Son , even as they honor the Father ; Verily , verily , I say unto you , he that heareth my word and believeth on him that sent me , hath everlasting life , and shall not come into Condemnation ] Here the faith mentioned is that which freeth men from Condemnation , and therefore is it by which we are Iustified : And the object of it is the Word of Christ ( and therefore not only his Priesthood ) and the Father as sending the Son , even to his whole office of Redemption . Moreover , that faith by which our Justification is continued , it is begun by this ( both they and we are agreed in , though some yield not that any thing more is required to its continuance . ) But the faith by which Justification is continued , is the Belief of the Gospel , which is preached to every Creature and not only one branch of it . Col. 1.21 , 22 , 23. And it is called , Col. 2.6 . a Receiving Christ Iesus the Lord. John 20.31 . These things are written , that ye might believe that Iesus is the Christ , the son of God and that believing ye might have life through his Name : ] That faith by which we have life , is certainly it by which we are justified : for as Justification is part of that life , so Right to Eternal life is given on the same terms as Justification is . And the object of this faith here is , Christ in Person and entire Office , the son of God by whose Name we have life . Acts 2.30 31 , 32 , 33 , 34 , 35 , 36 , 37 , 38. [ Knowing that God had sworn with an Oath to him , that of the fruit of his loynes according to the flesh , he would raise up Christ , to sit upon his Throne , he seeing this before spake of the Resurrection of Christ , that his soul was not left in his Hell , neither his flesh did see Corruption : This Iesus hath God raised up , whereof we are all witnesses ; therefore being by the right hand of God exalted — therefore let all the house of Israel know assuredly that God hath made this same Iesus whom ye have Crucified , both Lord and Christ . Now when they heard this — Then Peter said unto them , Repent and be baptized every one of you in the Name of Iesus Christ , for the Remission of sins — . ] Here it is evident that Remission of sins is a Benefit that by this faith they were to be made partakers of ; and so that it is the faith by which we are justified , that they are Invited to : And that the Object of this faith implyed in the terms , Repent and be baptized , &c. is the Name of Jesus Christ , and that eminently in his exaltation , as Risen , and set at the Right hand of God , and as Lord and Christ . So Acts 3.19.22.15 . Repent therefore and be Converted , that your sins may be blotted out — For Moses truly said , A Prophet shall the Lord your God raise up — . ] Here the Jews are accused for killing the Prince of life , vers . 15. and exhorted to Repent thereof , and so of their Infidelity , and be converted ( to Christ , and so to become Christians , ) which is more then one act of faith ; and this was that their sins may be blotted out : And Christ as Prophet is propounded to them as the object of this faith , which they are exhorted to . So Act , 10.42 , 43. with 36 , 37 , 38 , 40 , 41. [ And he commanded us to preach unto the people , and to testifie that it is he that is ordained of God to be the Judge of quick and dead ; to him give all the Prophets witness , that through his name , whosoever believeth in him shall receive Remission of sins . ] Here the faith is described which hath the Promise of Remission . And the Object of it is at large set out to be Jesus Christ as Lord of all , ver . 36. as anointed with the Holy Ghost and with power , raised from the dead , and made the Judge of the quick and the dead ; and it is called entirely a Believing in him , and the Remission is through his name . Act. 16.31 . The faith of the Jaylor as perswaded to for life ▪ is the believing in the Lord Jesus Christ entirely : and it s called a Believing in God , ver . 34. 1 Pet. 2.4 , 5 , 6 , 7. The faith there mentioned is that By which we are justified ; he that believeth on him shall not be confounded ; and the Object of it is , whole Christ as the Corner stone , Elect and Precious . ] John 5.10 , 11 , 12. [ The faith there mentioned , is that by which we have Christ and Life ] : And the Object of it is , [ the Son of God ] and [ God ] and [ the record that God gave of his Son ] even [ that God hath given us eternal Life , and this life is in his Son. ] Mat. 11.27 , 28 , 29. The faith there mentioned , is called [ a comming to Christ weary and heavy laden , that he may give them rest , ] which must comprehend Rest from the Guilt of sin and punishment . And the Act of that Faith is directed to Christ as one to whom all Power is given by the Father , and as one whose yoak and burden we must take upon us . But I shall add no more for this . To this last Mr. Blake saith , pag. 504. This Text shows the Duty of men to be , not alone to such rest and ease from Christ , but to learn of Christ and follow him : But neither their learning nor their imitation , but faith in his blood , is their freedom or Justification . Repl. Properly neither one act of faith nor other is our Justification . Faith is a Quality in the Habit , and an act in the exercise : and Justification is a Relation . Faith is a part of our Sanctification ; Therefore it is not our Justification . But supposing you speak Metonymically , I say both acts of faith are our Justification , that is , the Condition of it . And the Text proves it , by making our Subjection not only a Duty , but an express Condition of the Promise . And this Conditionality you here before and after do confess or grant . Argument 4. If we are justified by Christ as Priest , Prophet and King conjunctly , and not by any of these alone , much less by his Humiliation and Obedience alone ; then according to the Opponents own Principles ( who argue from the distinct Interest of the several parts of the Object , to the distinct Interest of the several acts of faith ) we are justified by believing in Christ as Priest , Prophet and King , and not as Humble and Obedient only . But we are justified by Christ as Priest , Prophet and King , &c. Ergo , &c. The Consequence is their own . And the Antecedent I shall prove from several texts of Scripture , and from the nature of the thing , beginning with the last . And first it is to be supposed , That we are all agreed that the blood and Humiliation of Jesus Christ , are the Ransome and Price that satisfieth the Justice of God for our sins , and accordingly must be apprehended by the Believer : And many of us agree also , that his Active obedience as such , is part of this satisfaction , or at least , Meritorious of the same effect of our Justification . But the thing that I am to prove , is , that the Meritorious Cause is not the only Cause and that Christ in his other actions , is as truly the efficient Cause , as in his meriting , and that all do sweetly and harmoniously concur to the entire effect ; and that faith must have respect to the other causes of our Justification , and not alone to the Meritorious Cause , and that we are Justified by this entire work of Faith , and not only by that Act which respects the satisfaction or merit . And first , I shall prove that Christ doth actually justifie us as King. The word Justification , as I have often said ( and it s past doubt ) is used to signifie these three Acts. First , Condonation , or constitutive Justification , by the Law of Grace or Promise of the Gospel . Secondly , Absolution by sentence in Judgement . Thirdly , The Execution of the former , by actuall Liberation from penalty . The last is oftener call'd Remission of sin ; the two former are more properly called Justification . First , As for the first of these , I argue this : If Christ do as King and Benefactor , ( on supposition of his antecedent Merits , ) Enact the Law of Grace or promise by which we are justified , then doth he as King and Benefactor justifie us by Condonation , or constitution . For the Promise is his Instrument by which he doth it . But the Antecedent is certain , therefore so is the Consequent . As the Father by Right of Creation was Rector of the new created world , and so made the Covenant of Life that was then made : so the Son ( and the Father ) by Right of Redemption is Rector of the new Redeemed world , and so made the Law of Grace , that gives Christ and Life to all that will believe . As it is a Law , it is the Act of a King : As it is a Deed of Gift , it is the Act of a Benefactor : as it is founded in his death , and supposeth his satisfaction , thereby it is called his Testament . In no respect is it part of his satisfaction or Humiliation or Merit itself , but the true effect of it . So that Christs merit is the Remote Moral Cause of our Justification , but his granting of this promise or Act of Grace , is the true natural efficient Instrumental Cause of our Justification , even the Immediate Cause . Secondly , Justification by sentence of Judgement is undeniably by Christ as King : For God hath appointed to Judge the World by him . Act. 17.31 . and hath committed all Judgement to him , John 5.22 . And therefore as Judge he doth justifie and Condemn . This is not therefore any part of his Humiliation or Obedience , by which he ransometh sinners from the Curse . To deny these things , is to deny Principles in Politicks . Thirdly , And then for the Execution of the sentence by actual liberation , there is as little room for a doubt , this being after both the former , and the act of a Rector , and not of a Surety in the form of a servant . So that it is apparent , that as the Merit of our Justification is by Christ in his Humiliation ; So our actual Justification in all three senses is by Christ as King. And therefore Faith in order to Justification , must accordingly respect him . Secondly , As the Teacher of the Church ; Christ doth not immediately justifie , but yet mediately he doth , and it is but mediately that he justifieth by his Merits . The Gospel is a Law that must be promulgate and expounded , and a Doctrine that must be taught and pressed on sinners , till they receive it and believe , that they may be justified : And this Christ doth as the Teacher of his Church . And Faith must accordingly respect him . Thirdly , The Resurrection of Jesus Christ was part of his exaltation by Power and Conquest , and not of his Humiliation ; and yet we are justified by his Resurrection , as that which both shewed the perfection of his satisfaction , & by which he entred upon that state of Glory , in which he was to apply the benefits . Fourthly , The Intercession of Christ is a part of his office , as he is a Priest for ever after the order of Melchizedeck : but it is no part of his Humiliation or Ransome . And yet we are justified by his Intercession : And therefore Faith must respct it for Justification . Let us now hear what The Scripture saith in these cases , Mattthew 9.6 . [ But that you may know that the Son of man hath Power on earth to forgive sins , &c. ] Here it is plainly made an Act of Power and not of Humiliation , to forgive sins . Mat. 11.27 , 28 , 29. All things are delivered unto me of my Father , &c. Come to me all ye that are weary , &c. so Mat. 28.18 , 19. compared with Mark 16.15 , 16. shew that it is an act of Christ exalted or in Power , to pardon , or grant the promise of Grace . John 1.12 . To give power to men to become the Sons of God , must be an act of Power . John 5.22 , 23 , 24. it is express of the sentence . Acts 5.31 ▪ [ Him hath God exalted to be a Prince and a Saviour , for to give Repentance to Israel and forgiveness of sins . ] He forgiveth as a Prince and Saviour . Act. 10.42 , 43. he is preached as the Judge of quick and dead , and so made the Object of the faith , by which we have Remission of sins . Rom. 4.25 . [ Who was delivered for our offences , and raised for our justification . ] And this Resurrection ( as is said ) was part of his Exaltation . And the Apostle thence concludes ( as is aforesaid ) that this is the faith that is Imputed to us for Righteousness [ If we believe in him that raised up Jesus our Lord from the dead . ] vers . 26. Rom. 8.33 , 34. [ Who shall lay any thing to the charge of Gods Elect ? it is God that justifieth : who is he that condemneth ? it is Christ that died , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . ] Here God , and the Resurrection , and Session at Gods right hand , and the intercession of Christ , are all made the grounds or causes of our Justification , and not only Christs death ; Yea , it is exprest by [ it is Christ that died , yea rather that is risen , &c. ] 1 Cor. 15.1 , 2.3 , 4. The faith by which Paul tells them they were saved , had Christs Resurrection for its object , as well as his dying for our sins . Phil. 3.8.9 , 10. Pauls way of Justification was first to [ win Christ , and be found in him ] and so to have a Righteousness of God by faith in Christ ( whole Christ , ) and not that of the Law : that he might know the power of his Resurrection , &c. The true Nature of this faith is described , 1 Pet. 1.21 . [ Who by him do believe in God that raised him from the dead , and gave him Glory , that your Faith and Hope may be in God. ] 1 Pet. 3.21 . [ The like Figure whereunto even Baptism , doth now also save us — by the Resurrection of Jesus Christ , who is gone into Heaven , and is on the right hand of God ; Angels and Authorities , and Powers , being made subject to him . ] It is certain that the salvation of Baptism consisteth very much in Remission of sin or Justification . In a word , it is most evident in Scripture , that merit and satisfaction are but the moral , remote preparatory Causes of our Justification ( though exceeding eminent , and must be the daily study , and everlasting praise of the Saints ) and that the perfecting nearer efficient causes , were by other acts of Christ ; and that all concurred to accomplish this work . And therefore even ex parte Christi , the work is done by his several acts , though merited by him in his humiliation only . And therefore it is past doubt on their own principles , that faith must respect all , in order to our Justification . And the faith by which we are justified must be that of the Eunuch , Acts 8.37 . that believed with all his heart that Christ was the son of God , and so received him as Christ entirely . Argument 5. If it be a necessary Condition of our being baptized for the Remission of sin , that we profess a belief in more then Christs Humiliation and merits then is it a necessary Condition of our actual Remission of sin , that we really believe in more than Christs Humiliation and Merits : But the Antecedent is certain . For the Prescript , Mat. 28.19 , 20 , and the constantly used form of Baptism , and the Texts even now mentioned , 1 Pet. 3.21 . Act. 8.37 . do all shew it : And I have more fully proved it in my Dispute of Right to Sacraments . And the Consequence is undeniable : And I think all will be granted . Argument 6. If the Apostles of Christ themselves before his death , were justified by believing in him as the son of God , and the Teacher and King of the Church , ( yea perhaps without believing at all in his Death and Ransom thereby ) then the believing in him as the son of God , and Teacher and King , conjunct with believing in his blood , are the faith by which we are now justified . But the Antecedent is true : therefore so is the Consequent . The reason of the Consequence is , because it is utterly improbable that the addition of further light and objects for our faith , should null the former , and that which was all or so much of their justifying faith , should be now no part of ours . The Antecedent I prove , Matth. 16.21.22 , 23. [ From that time forth began Jesus to shew unto his Disciples , how that he must go unto Jerusalem , and suffer many things of the Elders and chief Priests and Scribes , and be killed , and be raised again the third day : then Peter took him and began to rebuke him , saying , Be it far from thee Lord , this shall not be unto thee ] &c. — John 12.16 . These things understood not his Disciples at the first ; but when Jesus was glorified , then , &c. Luke 28. [ Then he took unto him the twelve , and said unto them ; Behold , we go up to Jerusàlem , and all things that are written by the Prophets concerning the son of man , shall be accomplished : For he shall be delivered to the Gentiles , and shall be mocked and spitefully intreated and spit upon , and they shall scourge him and put him to death , and the third day he shall rise again : And they understood none of these things ; and this saying was hid from them , neither knew they the things which were spoken . ] Luke 24.20 , 21 , 22. [ The chief Priests and Rulers delivered him to be condemned to death , and have crucified him ; but we trusted that it had been be which should have redeemed Israel : and beside all this to day is the third day since these things were done ; and certain women also of our company made us astonished which were early at the Sepulchre — O fools and slow of heart to believe all that the Prophets have spoken ! Ought not Christ to have suffered these things , and to enter into his Glory ? vers . 45. Then opened be their understanding that they might understand the Scripture . ] John 20.9 . [ For as yet they knew not the Scripture that he must rise again from the dead . ] By all this it is plain that the Disciples then believed not Christs death or Resurrection . Yet that they were justified , is apparent in many Texts of Scripture , where Christ pronounceth them clean by the word which he had spoken , John 15.3 . and oft called them blessed , Mat. 5. & 16.17 Luke 6. And he saith that the Father loved them : John 16.27 . They were branches in him the living Vine , and exhorted to abide in him , John 15 5 , 6 , 7. — And that they were Believers is oft exprest , and particularly that they Believed in him as the son of God , and trusted it was he that should redeem Israel : that is by Power , and not by Death : and that they took him for their Master and Teacher , and the King of Israel ; some of them desiring to sit at his right and left hand in his Kingdom , and striving who should be the greatest about him , John. 16.27 . The Father himself loveth you , because ye have loved me , and have believed that I came out from God. ] John 1.49 . [ Nathaniel answered and saith unto him , Rabbi , thou art the son of God : thou art the King of Israel ] Here was the saving faith of the Disciples , Matth. 16.16 . Simon Peter answered and said , Thou art Christ , the son of the living God. ] Object . But was it possible for them to be justified without the blood of Christ ? Answ . No : as to the Fathers acceptance , his blood even then before it was shed , was the meritorious cause of their Justification : But they were justified by it , without the knowledge or belief of it , thought not without faith in Christ as the son of God , the Messiah , the Rabbi , and the King of Israel . Which also shews that faith did not then justifie them in the new Notion of an Instrumental cause apprehending the purchasing cause ; or that the effects of Christs several acts were not diversifyed according to the several acts of faith to those as Objects . I hope all that have Christian Ingenuity will here understand , that I speak not this in the least measure to diminish the excellency or necessity of that act of faith which consisteth in the believing on Christ as crucified , or in his blood and Ransom ! Or that I think it less necessary then the other to us now ▪ because the Disciples then were justified without it . I know the case is much altered ; and that is now of necessity to Justification that was not then . But all that I endeavour is , to shew that we are justified by the other acts of faith , as well as this , because it is not likely that those acts should not be now justifying , in conjunction with this , by which men were then justified without this . Argument 7. If the satisfaction and merits of Christ be the only Objects of the justifying act of faith , then ( according to their own principles ) they must on the same reason , be the only obiects of the sanctifying and saving acts of faith . But the satisfaction and merit of Christ are not the only Objects of the sanctifying and saving acts of faith : therefore not of the justifying . To this Mr. Blake answereth , by finding an Equivocation in the word Merit ; and four terms in the Syllogism ( as in other terms I had expressed it . ) And saith [ We look at Christ for justification as satisfying Iustice , and meriting pardon and remission , not as meriting sanctification . ] Repl. But this is his mis-understanding of plain words The term [ Meritor ] was not equivocal , but the General comprehending both effects : And that which he nakedly affirms , is the thing which the Argument makes against . Here it is supposed as a granted truth , that we can be no more sanctified , then justified without Christs blood and merits : and so the scope of the Argument is this : Christ as a Ransom and a Meritor of sanctification , is not the only object of the sanctifying act of faith : therefore by parity of Reason , Christ as a Ransom and Meritor of Justification , is not the only object of the justifying act of faith . The Antecedent of this Enthymeme or the Minor of the Argument thus explained , is not denied by them . They confess that faith for sanctification doth receive Christ himself not only as the Meritor of it , but as Teacher Lord , King , Head , Husband ; and doth apply his particular promises . But the meriting sanctification by his Blood and Obedience , is no part of Christs Kingly or Prophetical Office , but belongs to his Priesthood , as well as the meriting of justification doth . For Christs sacrifice layes the general Ground-work of all the following benefits , both Justification , Adoption , Sanctification , Glorification : but it doth immediately effect or confer none of them all ; but there are appointed wayes for the collation of each one of them after the Purchase or Ransom . So that if the apprehending of the Ransom which is the general Ground do only justifie ; then the apprehending of the same Ransom as meriting sanctification , should only sanctify . And neither the justifying nor sanctifying acts of faith should respect either Christs following acts of his Priesthood , ( Intercession ) nor yet his Kingly or Prophetical office at all . And therefore as the sanctifying act must respect Christs following applicatory acts , and not the purchase of sanctification only ; so the justifying act ( to speak as they ) must respect Christs following Collation or application , and not only his Purchase of Justification . And then I have that I plead for : because Christ effectively justifies as King. Argument 8. It is the same faith in Habit and Act by which we are Justified , and by which we have right to the spirit of sanctification ( for further degrees ) and Adoption , Glorification , &c. But it is believing in Christ as Prophet , Priest and King , by which we have Right to the spirit of sanctification , to Adoption and Glorification : Therefore it is the believing in Christ as Prophet , Priest and King , by which we are justified . The Minor I suppose will not be denyed ; I am sure it is commonly granted . The Major I prove thus . If the true Christian faith be but one in essence , and one undivided Condition of all these benefits of the Covenant then it is the same by which we are justified , and have Right to the other benefits ( that is , they are given us on that one undivided Condition ▪ But the Antecedent is true : as I prove by parts thus . First , That it is but one in essence ▪ I think will not be denied ; If it be , I prove it , first from Ephes . 4.5 . There is one faith . Secondly , If Christ in the Essentials of a Saviour to be believed in , be but One , then the faith that receiveth him , can be but One : But the former is true : Therefore so is the later . Thirdly , If the belief in Christ as Prophet , as Priest , and as King , be but several Essential parts of the Christian faith , and not several sorts of faith , and no one of them is the true Christian faith it self alone ( no more then a Head or a Heart is a humane body , ) then true faith is but one ( consiisting of its essential parts ) But the Antecedent is undoubted , therefore so is the Consequent . Secondly , And as Faith in Essence is but One faith , so this One faith is but One undivided Condition of the Covenant of Grace , and it is not one part of faith that is the Condition of one benefit , and another part of another , and so the several benefits given on several acts of faith , as several conditions of them : but the entire faith in its Essentials is the condition of each benefit : and therefore every essential part is as well the Condition of one promised benefit , as of another . This I prove : First , In that Scripture doth nowhere thus divide , and make one part of faith the condition of Justification , and another of Adoption , and another of Glorification , &c. and therefore it is not to be done . No man can give the least proof of such a thing from Scripture . It is before proved that its one entire faith that is the Condition . Till they that divide or multiply conditions according to the several benefits and acts of Faith , can prove their division from Scripture , they do nothing . Secondly , we find in Scripture not only Believing in Christ made the One Condition of all benefits ; but the same particular acts or parts of this faith , having several sorts of benefits ascribed to them ( though doubtless but as parts of the whole conditions . ) It s easie , but needless to stay to instance . Thirdly , Otherwise it would follow by parity of reason , that there must as many Conditions of the Covenant as there be benefits to be received by it , to be respected by our faith : which would be apparently absurd . First , Because of the number of Conditions . Secondly , Because of the quality of them . For then not only Justification must have one condition , & Adoption another , and Sanctification another , and Glorification another , and Comfort and Peace of Conscience another , but perhaps several graces must have sveral conditions , and the several blessings for our present life and Relations and Callings , and so how many sorts of Faith should we have as well as justifying faith ? even one faith Adopting , another Glorifying , &c. And ( as to the quality ) it is a groundless conceit that the belief or Acceptance of every particular inferiour mercy should be our title to that particular mercy : For then the covetous would have title to their Riches , because they accept them as from Christ , and the natural man would have this title to his health , and life , and so of the rest : whereas it is clear that it is faith in Christ as Christ , as God and man , King , Priest and Prophet , that is the condition of our Title , even to health , and life , and every bit of bread so far as we have it as heirs of the Promise . The promise is that all things shall work together for good ( not to every one that is willing to have the benefit , but ) to them that love God , Rom. 8.28 . If we seek first the Kingdom of God and his Righteousness , ( not righteousness alone , much less pardon alone ) other things shall be added , Matth. 6.33 . Fourthly , If the Receiving of Christ as Christ , essentially , be that upon which we have title to his benefits , then there are not several acts of faith receiving those several benefits , necessary as the condition of our Title to them . But the Antecedent is true : as I prove thus . The Title to Christ himself includeth a title to all these benefits ( that are made over to the heirs of Promise : ) But on our acceptance of Christ we have title to Christ himself : therefore upon our acceptance of Christ ( as the simple condition ) we have title to all these benefits . Rom. 8.32 . [ He that spared not his own son , but gave him up for us all , how shall he not with him also freely give us all things ? ] so that all things are given in the gift of Christ , or with him . Therefore Receiving him is the means of Receiving all . 1 John 5.11 , 12. [ God hath given us eternal life , and this life is in his son : He that hath the son hath life ; and he that hath not the son hath not life . ] So that accepting Christ as Christ , makes him ours ( by way of condition ; ) and then our life of Justification and sanctification is in him and comes with him . Coming to Christ as Christ , is the sole undivided condition of Life , John 5 40. Ye will not come to me that ye may have Life . ] Yet here I must crave that Ingenuous dealing of the Reader , that he will observe ( once for all , and not expect that I should on every call recite it ) that though I maintain the unity of the condition , not only in opposition to a separating division , but also to a distributive division of Conditions ; yet I still maintain these three things . First , that quoad materiale Conditionis , that faith which is the condition , doth believe all the essential parts of Christ office distinctly ; and so it doth not look to his Exaltation in stead of his Humiliation ; nor è Contra ; but looks to be Ransomed by him as a sacrifice , and meritoriously justified by his Merits , and actually justified by him as King , Judge , and Bnefactor , &c. And that it eyeth also distinctly those Benefits which salvation doth essentially consist in ( at least . ) And it takes Christ finally to Justifie , Adopt , Sanctifie , Glorifie , &c. distinctly . But still it s but one condition on which we have Title to all this . Secondly , That I maintain that in the Real work of sanctification , the several acts of faith on several objects are distinct efficient causes of the acting of several Graces in the soul . The Belief of every attribute of God , and every Scripture truth , hath a several real effect upon us : But it is not so in Justification , nor any receiving of Right to a benefit by Divine Donation ; for there our faith is not a true efficient cause , but a Condition : and faith as a condition is but One , though the efficient acts are divers . The Belief of several Texts of Scripture , may have as many sanctifying effects on the soul ; But those are not several conditions of our Title thereto . God saith not I will excite this Grace if thou wilt believe this Text , and that grace if thou wilt believe that Text. In the exercise of Grace God worketh by our selves as efficient causes : but in the Justifying of a sinner , God doth it wholly and immediately himself without any Co-efficiency of our own , though we must have the disposition or Condition . Thirdly , I still affirm , that this One undivided condition may have divers appellations from the Respect to the Consequent benefits ( for I will not call them the effects ; ) This one faith may be denominated ( importing only the Interest of a condition ) a justifying faith , a sanctifying faith , an Adopting faith , a saving faith , preserving faith , &c. But this is only , if not by extrinsick denomination , at the most but a Virtual or Relative distinction ; As the same Center may have divers denominations from the several lines that meet in it : Or the same Pillar or Rock may be East , West , North , or South , ad laevam , vel ad dextram , in respect to several other Correlates : Or ( plainly ) as one and the same Antecedent , hath divers denominations from several Consequents . So if you could give me health , wealth , Honor , Comfort , &c. on the condition that I would but say One Word [ I thank you : ] that one word , might be denominated an enriching word , an honouring word , a comforting word from the several Consequents . And so may faith . But this makes neither the Materiale , nor the Formale of the Condition to be divers : either the faith it self , or condition of the Promise . Argument 9. If there be in the very nature of a Covenant Condition in general , and of Gods imposed Condition in specicial , enough to perswade us that the benefit dependeth usually as much or more on some other act , as on that which accepteth the benefit it self : then we have reason to judge that our Justification dependeth as much on some other act , as on the acceptance of Justification ; but the Antecedent is true , as I prove : First , As to Covenant Condition in general , it is most usual to make the promise consist of somwhat which the party is willing of , and the condition to consist of somewhat which the Promiser will have ; but the Receiver hath more need to be drawn to . And therefore it is that the Accepting of the benefit promised is seldome , if ever , expresly made the Condition ( though implicitly it be part ; ) because it is supposed that the party is willing of it . But that is made the express condition , where the party is most unwilling : So when a Rebel hath a pardon granted on condition he come in , and lay down arms , it is supposed that he must humbly and thankfully accept the pardon ; and his returning to his allegiance , is as truly the condition of his pardon , as the putting forth his hand and taking it is . If a Prince do offer himself in maraiage to the poorest Beggar , and consequently offer Riches and Honors with himself , the accepting of his person is the expressed condition , more then the accepting of the riches and honors ; and the latter dependeth on the former . If a Father give his son a purse of gold on condition he will but kneel down to him , or ask him forgiveness of some fault : here his kneeling down and asking him forgiveness , doth more to the procurement of the gold , then putting forth his hand and taking it . Secondly , And as for Gods Covenant in specie , it is most certain , that God is his own end , and made and doth all things for himself . And therefore it were blasphemy to say that the Covenant of Grace were so free as to respect mans wants only , and not Gods Honor and Ends , yea or man before God. And therefore nothing is more certain then that both as to the ends , and mode of the Covenant , it principally respecteth the Honor of God. And this is it that man is most backward to though most obliged to . And therefore its apparent that this must be part , yea the principal part of the condition . Every man would have pardon and be saved from hell : God hath promised this which you would have , on condition you will yield to that which naturally you would not have . You would have Happiness ; but God will have his preeminence ; and therefore you shall have no Happiness but in him . You would have pardon : but God will have subjection , and Christ will have the honour of being the bountifull procurer of it , and will be your Lord , and Teacher , and Sanctifier as well as Ransom : If you will yield to one , you shall have the other . So that your Justification dependeth as much on your Taking Christ for your Lord and Master , as on your receiving Justification or consenting to be pardoned by him . Yea the very mode of your acceptance of Christ himself and the benefits offered you , ( that you take them thankfully , lovingly , humbly , renouncing your own worth , &c. ) are necessary parts of the condition of your pardon . There is as great a Necessity laid upon that part of the Condition which Christs honour lieth on , and that in order to your Justification , as of that part which directly respecteth your Salvation . And me thinks common reason and ingenuity should tell you that it must be so , and that its just and meet it should be so . And therefore I may safely conclude ex natura rei , that the taking of Christ for our ●eacher and Lord ▪ is as truly a part of the condition of our Justification , and our Justification lieth as much upon it , as the Affiance in Christs sufferings . If you say , [ But the efficiency is not equal , though it be equally a Condition ] I answer ; Neither of them have any proper efficiency in justifying us , unless you will unfitly call the Conditionality an Efficiency , or the Acceptableness of believing in the sight of God , an efficiency ; there is no such thing to be ascribed to our faith as to the effect of Justification . But this belongs to another Controversie . I know not what can be said more against this , unless by the Antinomians who deny the covenant of Grace to have any proper Condition , but only a priority and posteriority of Duties . But the express conditional terms of the Covenant do put this so far out of doubt , and I have said so much of it in other writings , that I shall not trouble my self here with this sort of Adversaries : Only to prevent their mistake , I shall tell them this : that in a condition there is somewhat Essential , and that is found in the conditions of Gods Promise ; and therefore they are proper conditions : and there is somewhat Accidental : as First , sometime that the thing be Vncertain to the Promiser : This is not in Gods Conditions : It is enough that in their own nature the things be contigent . Secondly , That the matter of the condition be somewhat that is gainfull to the Promiser , or otherwise have a merit , or moral causality : But this is separable : In our case it is sufficient that it be somewhat that God liketh , loveth , or is pleasing to him , though it properly merit not . And the evident Reason why God hath made some Promises conditional , is , that his Laws and Promises may be perfectly suited to the nature of man on whom they must work , and so may shew forth Gods Infinite Wisdom , and may in a way agreeable to our natures attain their ends : and man may be drawn to that which he is backward to by the help of that which he is naturally more forward to , or by the fear of that evil which naturally he doth abhor : As also that the Holiness of God may shine forth in his Word ; and it may be seen that he loveth Justice , Holiness , Obedience , and not only the persons of men : and so all his Attributes may be seen in their conjunction and the beauty that thence resulteth in the Glass of his Word . Argument 10 If the condemning Unbelief which is the Privation of the faith by which we are justified , be the Not-be-believing in Christ as King , Priest and Prophet , than the faith by which we are justified , is the believing in him as King , Priest and Prophet . But the Antecedent is true : therefore so is the Consequent . Only the Antecedent needs proof , though the Consequence have the hard hap to be denyed also . Here note , that by The condemning Vnbelief , I mean that which is the peremptory-condemning sin according to the special Commination of the Gospel : Where I suppose first , that there is a condemnation of the Law of Nature or works which is simply for sin as sin . Secondly , And a distinct condemnation by the New Law of Grace , which is not simply for sin as sin , but for one sort of sin in special , that is , the final rejection of the Remedy : And of this sort of condemnation I speak in the Argument . The confirmation of this distinction I shall be further called to anon by Mr. Blake . The Antecedent I prove . First , from John 3.18 , 19 , 20 , 21. [ He that believeth on him is not condemned , ( There 's the justifying faith : ) But he that believeth not , is condemned already . ( There 's the condemning unbelief , contradictory to the justifying faith ) [ Because he hath not believed in the name of the only begotten Son of God : ] ( here is a special condemnation proved , distinct from that by the Law of works . ) [ And this is the condemnation ( that is the condemning sin or cause ) that light is come into the world , and men loved darkness rather then light , because their deeds were evil ] For every one that doth evil hateth the light , &c. The 19 verse describeth the Condemning unbelief , and the 20. gives the reason of mens guiltiness of it . And the unbelief described is a shunning or not coming to Christ as he is the Light to discover and heal their evil deeds . So that if contradictories will but shew the nature of each other , I think our controversie is here plainly resolved . So is it in Psal . 2.12 . [ Kise the Son left he be angry , and ye perish from the way ; when his wrath is kindled but a little , blessed are all they that put their trust in him . ] The faith that saves from punishment , saveth from Guilt : The faith that saves from Guilt , is justifying faith : The faith here described , is that which saves from punishment : And the faith here described is [ kissing the Son , ] which comprehendeth subjection , and dependance , and love ; and is the same for all that , which is after called [ trusting in him . ] So Luke 19.27 . [ But those mine enemies which would not that I should raign over them , bring hither , and destroy them before me . ] Unwillingness to have Christ raign over them , is here made ( not a common , but ) the special condemning sin , called commonly Unbelief ; and so is the contrary to justifying faith . So John 3.36 . [ He that believeth on the Son , ( this as all confess , is justifying faith ) hath everlasting life : and he that believeth not the Son , shall not see life , but the wrath of God abideth on him . ] Here it is apparent that this Unbelief is the privation , the contradictory or contrary to justifying faith . First , because they are so directly opposed here denominatively , that else the words would be equivocal , and not intelligible . Secondly , Because the contrariety of effects also is added to put the thing past doubt . [ The wrath of God abideth on him ▪ ] is contrary to justifying , which takes the wrath of God off him ; especially considering , that it is cursing , comminatory , obliging wrath that is principally meant ; the great executing wrath being not on men till their damnation . And that materially this unbelief thus opposed to justifying faith doth consist in contumacy , rebellion , or unperswadableness , is plain in the words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifie [ They that are contumacious or disobedient to the Son , or unperswadable . ] And 1 John 5.10 , 11 , 12. This faith and unbelief are opposed ; and the unbelief consisteth in [ not believing the record that God hath given of his Son ] and that record is not only concerning Justification , or the merit of it . So 2. Thes . 2.12 . [ That all they might be damned , who believed not the truth , but had pleasure in unrighteousness . ] So 2 Thess . 1.8 , 9 , 10. [ That obey not the Gospel of our Lord Jesus Christ ] is the description of the Vnbelievers , opposed to [ them that believe , ] ver . 10. So Jo. 8.24 . [ If ye believe not that I am he , ye shall die in your sins , ] which as to the act and effect is contrary to justifying faith . And [ that I am he ] is not only [ that I am the Ransome ] but also [ that I am the Messiah and Redeemer . ] So John 16.8 , 9. [ He willl reprove the world of sin . — ( not only in general that they are sinners , but of this sin in specie ) because they believed not in me . ] Many texts may be cited where justifying faith and condemning unbelief are described from acts of the understanding ( though the will be implyed ) as believing , or not believing that Christ is the son of God , &c. which cannot possibly be restrained to his Ransom and Merit alone . The Consequence cannot be denyed , if it be but understood that this unbelief doth thus specially condemn , not in general as sin , or by the meer greatness of it , but as the privation of that faith by which only men are justified . For Privatives shew what the Positives are . And if this unbelief did condemn only as a sin in general then all sin would condemn as it doth : but that is false . And if it condemned only as a great sin , then first , every sin as great would condemn as it doth ; and secondly , it would be Derogatory to the preciousness and power of the Remedy , which is sufficient against the greatest sins , as great : It remains therefore that as it is not for the special worth of faith above all other Graces , that God assigned it to be the condition of Justification ; so it is not for a special greatness in the sin of unbelief that it is the specially condemning sin , but as it is the Privation of that faith ( which because of its peculiar aptitude to that Office , is made of such necessity to our Justification . But saith Mr , Blake [ This is like the old Argument ; Evil works merit condemnation : therefore good works merit salvation . An ill meaning damns our good meaning ; therefore saves . ] Repl. First , A palpable mistake . Meriting , and saving by merit , are effects or efficiencies so plainly separable from the things themselves , that the invalidity of the Consequence easily appears : But in good sadness , did you believe when you wrote this , that he that argueth from the description or nature of a privation , to the description or nature of the thing , of which it is the Privation , or that argueth from the Law of opposites and contradictions , doth argue like him that argues from the moral separable efficiency , or effect of the one , to the like efficiency or effect of the other ? Secondly , But understand me to argue from the effect it self if you please , so it be as affixed by the unchangeable Law or Covenant of God : I doubt not but the Argument will hold good . As under the Law of works it was a good argument to say [ Not-perfect-obeying is the condemning evil : therefore perfect-obeying is the justifying condition . ] So is it a good argument under the Covenant of Grace to say , Not-believing in Christ as King , Priest and Prophet , is the specially-condemning unbelief ; therefore believing in Christ as King , Priest & Prophet , is the faith by which we are justified ] The main force of the reason lyeth here , because else the Covenant were equivocating , and not Intelligible , if when it saith [ He that believeth shall be saved ; and he that believeth not shall be damned . ] it did speak of one kind or act of faith in one Proposition , and of another in the other . If when it is said , [ He that believeth shall be justified from all things , &c. and he that believeth not shall be condemned ] [ if you believe you shall not come into condemnation ; but if you believe not , you are condemned , and the wrath of God abideth on you ] [ He that believeth shall be forgiven , and he that believeth not shall not be forgiven ] I say , if the Affirmative and Negative Propositions , the Promise and the Threatning do not here speak of the same believing , but divers , then there is no hope that we should understand them , and the language would necessitate us to err . Now the Papists Argument ab effectis hath no such bottom ; Bad works damn , therefore good works save . For the Covenant is not [ He that doth good works shall be saved , and he that doth bad works shall be condemned ] But [ he that obeyeth perfectly shall be justified , and he that doth not shall be condemned ] Or if they argue from the threatning of the Gospel against bad works , to the merit of good , quoad modum procurandi , it will not hold , viz. that Evil works procure damnation by way of merit : therefore good works procure salvation by way of merit . For there is not eadem ratio , and so no ground for the Consequence ; Nor did I argue ad modum procurandi ; ] Rejecting Christ as King doth condemn by way of merit ; therefore accepting him as King doth save by way of merit ] This was none of my arguing : But this [ Rejecting or not believing in Christ as King , is part of that Vnbelief which is by the Law of Grace , threatned with condemnation : therefore accepting or believing in Christ as King , is part of that faith which hath the Promise of Justification ] And so if a Papist should argue , not ad modum procurandi , but ad naturam actus & effecti ; I would justifie his Argument [ Raigning sin , Rebellion , or the absence of Evangelical good works , is Threatned by the Gospel with condemnation at Judgement : therefore good works have the Promise of salvation , or justification at Judgement . ] And that I may and must thus understand the Condemning Threatning , and the Justifying promise , to speak of one and the same faith , I am assured by this : because it is usual with God in scripture to imply the one in the other . As in the Law of works with perfect ma● , the promise was not exprest , but implyed in the Threatning [ In the day that thou eatest thereof , thou shalt die . ] So in the Gospel the Threatning is oft implyed in the promise [ He that believeth shall not perish ] When the Lord saith [ The soul that sinneth shall die ] It implyeth that [ the soul that sinneth not shall not die . ] And though we cannot say the like of the prohibition of Eating the forbidden fruit , that is , because the same Law did on the same terms prohibite all other sin as well as it . And [ in the day that thou sinnest , thou shalt die ] doth imply [ if thou sin not , thou shalt not die . ] So [ he that believeth , shall be saved , ] doth imply , he that believeth not , shall be condemned . And so , If thou believe , thou shalt be justified , implyeth , If thou believe not , thou shalt not be justified . If you consent not to this , you then must maintain that this Covenant excludeth not Infidels from salvation , the term only being not implyed in the promise of pardon to Believers : But if you grant all this , ( as sure you will ) then it is most evident that Believing is taken in the same sense in the promise , and in the threatning : For no man breathing can tell me , either how a Promise to one kind of faith , can imply a threatning against the want of another kind or act of faith ; or else what that other faith must be that is so implyed , if not the same . And if it be the same faith that is implyed ( which is a most evident truth ) then it will follow , that if I prove the Threatned unbelief to be a Rejecting of Christ as King , the faith then that is made the condition of the promise , must be the accepting of him as King as well as Priest . But I have proved that not believing in Christ as King , is part of the unbelief that is specially threatned werth condemnation : therefore believing in him as King is part of that faith which hath the promise , or is the Condition of Justification . But saith Mr. Blake , [ I further answer , Rejecting Christ as King , is a sin against the moral Law , which damns : Yet somewhat more then subjection to the Moral Law is required than a sinner may be saved ] Repl. For my part , I know no Law but moral Law. It s a strange Law that is not Moral , as it is a strange Animal that is not quid Physicum . But yet I partly understand what some others mean by the phrase Moral Law ; but what you mean I cannot tell , for all your two volumns . And it s to small purpose to dispute upon terms whose sense we be not agreed in , nor do not understand one another in : And you must better agree with yourselves before you agree with me : I cannot reconcile these speeches . Mr. Blake of the Covenant , pag. 111. I know no other Rule but the old Rule : the Rule of the Moral Law : that is with me a Rule , a perfect Rule , and the only Rule . Mr. Blake here . pag. 563. Yet somewhat more then subjection to the Moral Law is required , that a sinner may be saved . I am confident you will allow me to think you mean somewhat more ex parte nostri and not only ex parte Christi : And can that somewhat more be required without any Rule requiring it ? And yet I find you sometimes seeming offended with me , for telling you I understand you not . But I further answer you : The rejecting of Christ as King , is no further a sin against the Moral Law , then the accepting him as King , is a duty of the Moral Law. Will you not believe this without a Dispute , when you are told by Paul , that where there is no Law , there is no transgression , and elsewhere that sin is a transgression of the Law ? And need not stand to prove that the same Law which is the Rule prescribing duty , is the Rule discovering sin , even that sin which is the Privation of that duty . I desire no Readers that will not receive these things without any more arguing . Mr. Blake adds [ Vnbelief , if we speak properly , doth not at all condemn , further then as it is a breath of a Moral Commandment . The privation of which you speak , only holds the sentence of the Law in force and power against us : which me thinks should be yeur judgement as well as mine , seeing you are wont to compare the new Law ( as you call it ) to an act of oblivion : And an act of oblivion saves many , but condemns none . — ] Repl. It is in more then one thing I perceive that we differ . But this is a truth that you must not so easily take out of our hands . Though having had occasion to speak largely of it elsewhere , I shall say but little now . First , Again , I know no Commandment that is not moral . But if you mean by Moral the Commandment either meerly as delivered by Moses , or as written in Nature ; I am not of your mind , nor ever shall be . To be void of the belief of these Articles of the faith [ that this Jesus is the Christ , that he was actually conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried : Rose again the third day , ascended into Heaven ; sitteth in our nature at the right hand of God ; gave the Holy Ghost to his Apostles to confirm the Doctrine of the Gospel ] with many more ; doth condemn further then as it is a breach either of the Mosaical or Natural Law : yea in some respects as it is no breach of those Laws . And yet the same sin materially may be a breach of several Laws ; and condemned by several . Secondly you very much mistake my judgement here , if you think it the same with yours : Nor will the mention of an act of oblivion justifie your mistake I suppose an Act of oblivion may possibly have a Penalty anexed , ( as , that all that stand our , and accept not of this pardon by such a year or day , shall be remediless , and lyable to a greater Penalty , ) And I think if no Penalty be named , there is one implyed . For my part , I am satisfied that the Remedying Law , or the Law of Grace , hath its special Threatning , when I so often read it , [ He that believeth shall be saved , and he that believeth not shall be damned ] and [ unless ye believe that I am he , ye shall die in your sins . ] And I take it to differ from the Threatning of the law of works , thus . First , In the matter of the condition ; which is not sin in general ; any sin : but a special sin , viz. the final rejecting the Remedy ; that is , Refusing to turn to God by faith in Christ . Secondly , In the Penalty : First , The Gospel Penalty , is Non-liberation from the curse of the Law. Not to be forgiven or saved . This had been but a Negation , and not Penal , if there had been no Christ and Gospel : But it is a privation and penal , now , because by a special sin , we forfeit our hopes and possibilities . Secondly , As to the degree , I find it will be a far sorer punishment , Heb. 10.29 . The Law of greatest Grace doth threaten the greatest punishment . Thirdly , And doubtless in Hell , Conscience will have a special kind of Accusations and self-tormentings , in reflecting on the refusals of the remedy , and treading under foot the blood of the new Covenant ; which is a punishment that was never threatned by the Covenant of works . Fourthly , And there will be a Privation of a greater Glory , then ever was promised under the Law of works . Fifthly , As also of a special sort of eternal felicity , consisting in loving the Redeemer , and singing the song of the Lamb , and being his members , &c. Thirdly , And as there are these five differences in the Penalty , besides that of the Condition of it , so is there a considerable modal difference in the consummation it self . viz. that of the Law of works was not peremptory , excluding a Remedy : but the Threatning of the Law of Grace is peremptory , excluding all further Remedy to all Eternity : which I think is a most weighty difference . I know , this is not much pertinent to our present Controversie ; but you have made it necessary for me thus to touch it : But I shall not digress now to prove it to those that see it not by its own light : But I must say , that if I should be drawn by you to deny it , I should have but a strange Method of Theology in my understanding , and should think I let open the door to more Errors then a few . So much for the proof of the Thesis . The Principal work is yet behind , which is to confute the Arguments of the Opponents . I call it the Principal work , because it is incumbent on them to prove , who make the limitation and restriction , and add a new proposition to the Doctrine of the Gospel : and till they have proved this proposition , our ground is good ; we say that [ Believing in the Lord Jesus Christ is the faith by which we are justified [ and this is past denyal in the Scriptures . They say , that [ Believing in him as a Ransom and Purchaser , or apprehending his Righteousness , is the only act of faith by which we are justified , ] and not also Believing in him as Lord , Teacher , Intercessor , &c. When they have proved the restriction and exclusion , as well as we prove our Assertion that excludeth no essential part of faith , then the work is done , and till then they have done nothing . And first , before I come to their Arguments , I shall consider of that great Distinction , which containeth much of their opinion , and which is the principall Engine to destroy all , our Arguments for the contrary . And it is to this purpose . [ Believing in the Lord Jesus Christ as King , Teacher , ] &c. is the fides quae Justificat , but it justifieth not qua talis ; but qua fides in Christum satisfacientem , &c. Fides qua Justificat , must be distinguished from fides quae Justificat . A man that hath eyes doth hear , and that hath ears doth see ; but he heareth not as he hath eyes , but as he hath ears ; and he seeth not as he hath ears , but as he hath eyes . So faith which believeth in Christ as King doth justifie , but not qua talis , as it believeth in him as King , but as it believeth in him , or apprehendeth him as our Righteousness . Repl. As just and necessary Distinction riddeth us out of the fruitless perplexity of confused disputings ; so unsound Distinctions , especially with seeming subtilty , are Engines to deceive and lead us into the dark . The last time I answered this Distinction , I was so improvident as to say , that , it [ it is the general ●heat ] meaning no more then a Fallacy , and thinking the word had signified no worse : But Mr. Blake publisheth this Comment on that syllable [ And as it seems you have met with a pack of Impostors , and that of the most Learned in the Land , that out of their great Condescension have written for your satisfaction . This word you think sounds harshly from Mr. Crandon , as indeed it doth , and is no small blemish to his great pains ; you may then judge how it will sound from your self in the ears of others . Such insinuations , as if it were to breed dissention between those Learned Brethren and my self , are not fair dealing . First , I do not remember one or two at most of all those Brethren , that in their Papers to me used that distinction ! How then can you tell the world in print , that it seems I have met with a pack of Impostors , even them you mention ? Did you ever see my Papers , or theirs ? Did they ever tell you that this distinction is in them ? I solemnly profess it was not in my thoughts so much as to intimate that any one of their Papers was guilty of that distinction . But if you will say so , what remedy But perhaps I intimate so much in my words ; In what words ? when I say , that [ all that I have to do with , grant the Antecedent ] and what 's that to the question in hand ? many a hundred may grant that this act is the fides quae , that assert not the other act to be the fides quâ , and allow not the use of the distinction which I resist . But perhaps it s my next words that imply it [ For the general cheat is by the distinction of fides qua and qua , &c. ] But sure it cannot be understood , that its general with al the world , nor general as to all that I have had to do with : There is no such thing said or meant by me ; for then it must extend to all that are of my own mind : and I told Mr. Blake enough of the contrary as to the persons he mentioneth , by telling him how they owned not the Instrumentality of faith , and then they cannot well maintain this use of this distinction . It is the general deceit or cheat of all that are deceived by it ; and of most that in this point oppose me . But if Mr. Blake think either that all that vouchsafe me their writings , do it by way of opposition ( when many do it but by explication and reconciliation ) or that all that oppose me , do oppose me in that point , he thinks no truer then here he writes . Secondly . And as he feigneth me to speak of many reverend persons that I never meant , so he feigneth me to take them actually for Impostors , because I take the distinction for a cheat . But is it not possible that it may cheat or deceive themselves , though some never utter it to the deceiving of others ? Much less as impostors with an intention to deceive : I would you had never learned this art of confutation . Thirdly , But I perceive how you would take it if I had applyed this to your self . And what is this , but plainly to forbid me to dispute with you ? ( which I had never done on other terms then for Defence . ) Can I not tell you that your Argument is a Fallacy , but you will thus exclaim of me , as making you an Impostor ? why then if you be so tender , who may deal with you ? On the same grounds , if I say that your Major or Minor is false ▪ you may tell the world I make you a Lyar ; and I must either say as you say , or let you alone ; lest by contradiction I make you a Lyar or an Impostor . Prove that ever I blamed Mr. Crandon for such a passage as this , if you can . It is not [ this word ] thus applyed , but other words that I excepted against ; I will not yet believe it all one to call an Argument or distinction a cheat or fallacy , and to call the person a Cheater and Deceiver , and that designedly , as purposely dissembling his Religion . Mr. Blake proceeds . [ And I much marvel that this distinction , that everywhere else would pass , and be confessed to be of necessity , to avoid confusion in those distinct capacities in which men usually act , should here not alone be questioned , but thus branded . Does not every man that undergoes various relations , variously act according to them ? And do not men that make address , address themselves in like variety ? He that is at once a Husband , a Parent , a Master , a School-master , a Physician , acts variously according to all of these capacities . Some come to him as a Father , some as a Master , some as a Teacher ; all of them come to him as a Physician : But only they that come to him as a Physician are cured by him . Believers through faith go to Christ that hears all the Relations mentioned . But as they seek satisfaction in his blood-shedding , which is an act of his Priesthood , they are justified . ] Repl. I ever granted that we are justified by trusting in Christs blood : But not [ only ] by that . Secondly , It was God that sought satisfaction in Christs blood , the Believer seeks for the fruit of that satisfactition . Thirdly , But now to the distinction , I shall tell you freely my thought of it , and the reasons of my resisting your use of it , and then answer your reasons for it . And first , We must understand what it is that is distinguished : whether the Habit of faith , or the Acts ? As far as I am able to understand them , they that understand themselves , do intend to distinguish of the Habit by a virtual distinction , and their meaning is [ The Habit of Faith which produceth both these acts doth justifie : but not as it produceth the act of believing in Christ as Lord , Teacher , &c. but as it produceth the Act of believing in his blood ] that is , [ The habit is the remote cause , and the act is the nearer cause ; and the habit justifieth by this Act , and not by the other . ] I verily think this is their meaning ; I am sure this is the most probable and rational that I can imagine . But then first , This contradicteth their ordinary assertion , that it is not the Habit of faith , but the act by which we are justified . Secondly , Then they do not mean that the act of believing in Christ as Lord , &c. is so much as the fides qua , which if they will speak out and make no more ado , the controversie will be much better understood . For then it is a question that 's easily apprehended , Whether only the act of faith in Christs satisfaction do justifie , or the believing in Christ as King , Priest and Prophet , or all that is essential to Christian faith ] This is a plain case ; which fides qua and qua do not illustrate . But then I must add , that this begs the question as used by them , but decideth it not . And as [ qua ] respecteth but the Matter of the condition ; q. d. The habit as it produceth this act , and not that , is the condition of Justification ] ( for else it justifieth neither as it produceth the one or the other , ) so it is the very Question between us , Whether it be one act , or the whole essence of the Christian faith that is the Condition ? And this supposeth the determination of other controversies that are not yet determined . There are three opinions of the Habit of faith . First , that the several acts of faith , have several habits . Secondly , that the divers acts have but one habit of faith distinct from the habits of other graces . Thirdly , That faith , love , and all graces have but one habit . If the first hold , then the distinction as before explained , hath no place . If the last hold , then the Habit of Love , or Fear , may be on the same ground , said to justifie . If I have before hit on their meaning , then the distinction of the Habit is virtualis , and the distinction of the acts is realis , and they totally exclude all acts , save that which they fix upon ; not from being present , but from a co-interest . But from what interest ? Of a Cause ? that we deny even to all : Of a Condition ? that they grant to these which they exclude . Next , we must understand the members of their Distinction : And sometime they express one branch to be [ fides qua justificat ] and sometime [ fides qua apprehendit Christum satisfacienrem , &c. ] As to the former , it cannot be contradistinct from [ faith in Christ as Lord , ] but from faith as sanctifying , &c. it being but a denominative or virtual distinction of one and the same faith , from the several consequents . And so I easily grant that fides qua justificat , non sanct ficat vel glorificat ▪ and so of all the consequents of it . As it is the condition of one , it is not the condition of the other : which is no more , then to say that there is between the consequents Distinctio realis , from whence the antecedent ( Really the same ) may be denominatively or virtually distinguished : As the same man that goeth before a hundred particular men , hath a hundred distinct Relations to them , as Before them all . The very same condition in a free Gift , may be the condition of many hundred benefits , and accordingly be Relatively and denominatively distinguished ; when yet it is as truly the condition of all as of one , and hath equal interest as to the procurement . And as for the other phrase that [ fides qua recipit Christum satisfacientem , justificat , ] properly it is false Docrine ; if qua signifie the nearest Reason of faiths interest in procuring justification ; for then it is but to say that [ fides , qua fides , justificat ] which is false . The denomination and the description express but the same thing ; fides is the denomination ; and Receptio Christi is the description : if therefore it justifie qua Receptio Christi , then it justifieth qua fides , that is qua haec fides in specie : which is to ascribe it to the ● credere with a witness . And elsewhere I have disproved it by many Arguments . But if qua be taken less properly , as denoting only the aptitude of faith to be the condition of Justification , then still the Question is begged . For we say , that as the act of believing in Christs blood-shed hath a special aptitude in one respect , so the act of believing in his Resurrection , Intercession , &c. and receiving him as King , Teacher , &c. hath a special aptitude in other respects , upon which God hath certainly made them the Conditions of our Justification with the other . But if any should distinguish of the act of faith , and not the Habit , and say that [ fides qua credit in Christum ut Regem , justificat , sed non quâ credit in Christum ut Regem ] I accept the former as being all that I desire , and grant the latter : But then I say the like of the other act of faith , that [ fides quâ credit in Christum satisfacientem non justificat , because fides quà fides , non justificat , sed fides quâ conditio praestita . ] And I think I need to say no more for the opening the Fallacy , that this distinction useth to cover . And now I come to peruse all that I can find that is produced to support this distinction . And the most is certain pretended similitudes , that have little or no similitude as to this . The common similitude is [ A man that is oculatus heareth , but not qua oculatus , but qua auritus , &c. ] Repl. First , If you take quà strictly , the affirmative is not true . For then àquatenus ad omne , every man that is auritus would hear : whereas he may stop his ears , and be where is no sound , &c. And a man that hath eyes may wink , and be in the dark , &c. Secondly , If quà signifie the aptitude , or causal interest , I deny the similitude ; It is dissimile : and the reason of the difference is evident ; for a mans eyes are Physical efficient causes of his sight , and his ears of hearing ; naturally in their aptitude and potentiality determined to their proper objects : but saith is no efficient cause of our Justification , or of our interest in Christ at all ; much less a Physical efficient cause . But the Interest it hath is Moral , which dependeth on the Donors will ; and it is no higher then that of a condition : and therefore the act that Physically hath least respect to the object , may in this case if the Donor please , do as much to procure a Title to it , as that which hath the nearest physical respect to it . As if you have a deed of Gift of a Countrey on Condition you will discover a Traitor , or marry one that oweth it : here the alien act hath more interest in procuring your Title , then your Apprehending , or treading on the soil , or taking possession , yea or accepting the deed of Gift it self . So God hath made our Accepting of whole Christ to be the condition of life and pardon ; and consequently , the Accepting him in other Relations ( in which he destroyeth sin , advanceth God , &c. ) doth as much to our Justification as the accepting him at our Ransome . Now to Mr. Blakes Reasons : when he saith that this distinction would pass every where else as necessary , he is much mistaken : for as he doth not tell us at all what sort of distinction it is , whether Realis , Rationis , Modalis , Formalis , Virtualis , &c. so I could give him an hundred instances in which it will not pass in any tolerable sense , but what are his own select instances , from a mans various Relations to the variety of his actions and their effects . But is it Christ or the believer that you put in these various Relations ? It s plain that you mean Christ : But that 's nothing to the question : I maintain as well as you that Christ performeth variety of works , according to the divers parts of his office , and that he meriteth not Justification as King , but as a Sacrifice ; as he effectively justifieth , not as a sacrifice , but as a King ; and he teacheth as a Teacher ▪ &c. this was never denyed by me . But the question is whether the Interest of the several acts of our faith be accordingly distinct ? which I deny , and confidently deny . In the works that Christ doth in these several Relations , there is distincti● realis , and Christ is the proper efficient cause of them . But though our faith must accept Christ in all these Relations , and to do the several works in the several Relations , yet it is no proper cause of the effects , and ( as I said ) the interest it hath in the procurement is meerly moral , and that but of a condition , and therefore it is to be judged of by the will of the Donor . But you say that [ only they that come to Christ as a Physician are cured by him ] Repl. Very true : I never denyed it : But not only By coming to him as a Physitian ; especially as the Worker of this one part of the cure . You add [ Believers through faith go to Christ that heareth all ● the Relations mentioned : But as they seek satisfaction in his blood-shedding , they are Justified . ] Repl. Very true ( if by as you understand only the aptitude of the act to its office , and the certain connexion of the effect : otherwise it is not as they believe at all that they are justified ; but it is not only as they seek satisfaction in his blood ; but also as they believe in him as King , Teacher , Rising , Interceding , &c. Though it be Christs blood , and not his Dominion , that Ransometh us ; yet his promise giveth the fruit of that blood as well on the condition of believing in him as King , as of the believing in his blood . Hitherto we have come short of your proofs , which next we shall proceed to , and freely examine . Mr. Blake . I shall take the bodlness to give in my Arguments , to make good that faith in Christ qua Lord , doth not justifie . First , That which the types under the law , appointed for atonement and expiation , lead us unto in Christ , our faith must eye for atonement , expiation , and reconciliation ; this cannot be denyed : These Levitical Types lead us doubtless to a right object , being Schoolmasters to lead us unto Christ , and shaddows whereof he is the substance : As also to that office in him ( who is the object of faith ) which serves for that work : But those types lead us to Christ in his Priestly office , for the most part as sacrificing , sometime as interceding , John 1.29 . 2 Cor. 5.21 . 1 Pet. 1.18 . A great part of the Epistle to the Heb. is a proof of it . ] Reply I grant you both Major and Minor : but the question is a meer stranger to the Just conclusion . First , it will not follow , because our faith must eye Christ as Priest for Reconciliation , that therefore it must eye him only as Priest for Reconciliation . And if only be not in , your exclusion of other acts of faith follows not . Secondly , No , nor if it were in neither : for ex perte Christs for Reconciliation only Christs Priesthood is to be eyed as the meritorious cause ( speaking in their sense that take the priestly office to comprehend not only Christ as Sacrificer , but as sacrifice , yea & as obeying in the form of a servant , the sicness whereoff now pass by : ) but ex parte nostri , the so eying him is not the only act of faith by which we are justified : so that for is ambiguous , and either signifieth Christs procurement of our Justification , or ours : In the former sense grant as aforesaid , these Types shew us that Christ only as Priest and sacrifice doth satisfie for us . But as to the procuring Interest of our faith , these Types shew us not that only this act procureth our Interest . Nor is there a word in the texts you mention to prove any such thing : Jo. 1.19 . saith that , Christ [ the Lamb of God taketh away the sin of the world , ] but it doth not say that only believing in him as the Lamb of God is the faith upon which we have part in his blood . and are justified by him . 1 Pet. 1.18 . tels us we were Redeemed by his precious blood ; but it doth not tell us that only believing in that blood is the faith by which we have interest in it ; but contrarily thus describes that faith , ver . 21. [ Who by him do believe in God that raised him from the dead , and gave him glory , that your faith and hope might be in God. ] 2. Cor. 5.21 . tells us that he was made sin for us , &c. but it saith not that our believing thus much only , is the full condition of our Interest in his Righteousness ; But contrarily expresseth it by [ our own being reconciled to God ] to which Paul exhorteth . Thirdly , The Types which you mention , were not all the Gospel ( or Covenant of Grace , or Promise ) then extant : If therefore there were any other parts of Gods word then , that led them to Receive Christ entirely as the Messiah , and particularly as the King and Teacher of his Church , and promised life and pardon on this condition , your Argument then from the Types alone is vain ; because they were not the whole word ( unless you prove that they exclude the rest , which you never can . ) And indeed not only the very first promise of the seed of the woman , &c. doth hold out whole Christ as Priest , and Prophet and King , as the object of justifying faith , but also many and many another in the old Testament . And the Epistle to the Hebrews which you cite , doth begin with his Kingly office as the object of our faith in the two first chapters , which are almost all taken up in proving it . Fourthly , you confess your self that Christ as Interceding is the object of justifying faith ; and if you mean it of his Heavenly intercession ; that was no part of his meritorious obedidience or humiliation . It s true indeed , that it is for the application or Collation of the fruits of his blood , and so is much of his Kingly and Prophetical office too . Mr. Blake . Secondly , That which the Sacraments under the Gospel , setting forth Christ for pardon of sin , lead us unto , that our faith must eye for Reconciliation , Pardon and Justification . This is clear . Christ in his own instituted ordinances will not misguide us ; But these lead us to Christ suffering , dying for the pardon of sin , Mat 26 28. — A broaken , bleeding , dying Christ in the Lords Supper is received . Reply , First , I hope you would not make the world believe that I deny it ; Did I ever exclude a dying Christ from the object of justifying faith ? But what strange Arguments are these , that are such strangers still to the question ? you prove the inclusion of [ faith in Christ dying , ] but do not so much as mention the exclusion of the other acts of faith , which is the thing that was incumbent on you . Secondly , If you say that [ only ] is meant by you , though not expressed , then I further reply , that this Argument labouring of the same disease with the last , requireth no other answer . First , The Sacraments being not the whole Gospel , you cannot prove your Exclusion from them unless you prove somewhat exclusive in them ( which you attempt not , that I see , ) Secondly , If therefore you understand the Minor exclusively as to all other parts of Christs office , I deny it , and the texts cited say not a word to prove it . Thirdly , And if they did , yet faith may eye a dying Christ only as purchasing Pardon ; and yet ex parte Christi that act that so eyeth him may not be the only act that is the condition of our Title to a dying Christ or to the pardon purchased . Fourthly , And yet ( though it would not serve your turn ) even ex parte Christi , your exclusion is so far from being proved that it s contradicted both by the Sacraments and by Scriptures : much more ex parte nostri , your excusion of the other acts of faith . For , First , In Baptism its apparent ( which is appointed for our solemn initiation into a state of Justification ; which the Lords Supper is not . ) First , Christ foundeth it in his Dominion , Mat. 28.18 . All power is given to me in Heaven and Earth ; go ye therefore &c. Secondly , He maketh the very nature of it to be an entering men into a state of Disciples , and so engaging them to him as their Master , ver . 19. Go ye therefore and Disciple ( or teach ) all Nations baptizing them . Thirdly , The words of the Jews to John ( If thou be not that Christ nor Elias , nor that Prophet , why baptizest thou ? John 1.25 . ) and their flocking to his baptism , and the words of Paul , I Cor. 14.15 . ( I thank God that I baptized none of you , — lest any should say , that I baptized in my own name ) do plainly shew that baptizing was then taken , as an entering into a state of Disciples . And I have before proved that baptism doth list us under Christ the Commander , King and Master of the Church . Fourthly , And therefore the Church hath ever baptized into the name of the Father Son and Holy Ghost , with an abrenunciation of the flesh , the world and the devil , not only as opposite to Christs blood , but as opposites to his Kingdom and Doctrine . Fifthly , And the very water signifieth the spirit of Christ as well as his blood : Though I think not , as Mr. Mead , that it signifieth the spirit only . Sixthly , And our coming from under the water was to signifie our Resurrection with Christ , as Rom. 6. shews . So that it is certain that Christ in all parts of his office is propounded in baptism to be the object of our faith , and this baptism comprizing all this , is said to be [ for the Remission of sin . ] Secondly , And though the Lords supper suppose us justified , yet he understandeth not well what he doth , that thinks that Christ only as dying is there propounded to our faith . For , First , In our very receiving we profess Obedience to Christ as King , that hath enjoyned it by his Law. Secondly , And to Christ our Teacher that hath taught us thus to do . Thirdly , The signs themselves are a visible word ( of Christ our Teacher ) and teach us his sufferings , promises , our duty , &c. Fourthly , By taking , eating , and drinking , we renew our Covenant with Christ ; And that Covenant is made with him not only as Priest , but as the Glorified Lord and King of the Church . On his part the thing promised which the Sacrament sealeth , is , ( not that Christ will dye for us , for that 's done already , but ) that Christ will actually pardon us on the account of his merits . And this he doth as King : and that he will sanctifie , preserve , strengthen , and glorifie us : all which he doth as King , though he purchased them as a sacrifice . On our part we deliver up our selves to him to be wholly his ▪ even his Disciples , and Subjects , as well as pardoned ones . Fifthly , Yea the very bread and wine eaten and drank do signifie our spiritual Union and Communion with Jesus , who is pleased to become one with us , as that bread and wine is one with our substance . And surely it is to Christ as our Head that we are United , and not only as dying for us : and as to our Husband , who is most dearly to be loved by us , and is to rule us , and we to be subject to him , being made bone of his bone , and flesh of his flesh ; Ephe. 5.23 , 24 , 25 , 30. Sixthly , We are to do it as in remembrance of his death , so also in expectation of his comming , which will be in Kingly Glory , when he will drink with us the fruit of the Vine new in the Kingdome of his Father . Object But Christ doth not pardon sin in all these respects . Answ . First ▪ But in the Sacrament he is represented to be believed in entirely in all these respects . Secondly , And he pardoneth as King , though he merit it as a sacrifice . And as his Sacrifice and Merit are the cause of all that following , so therefore it is specially represented in the Sacrament , not excluding but including the rest . Thirdly , Believing in Christ as King and Prophet , even as his offices respect his Honor and our sanctity , may be as truly the condition of our Justification , as believing in his blood . Mr. Blake . As the spirit of God guides faith , so it must go to God for propitiation and ●●tonement . But the Holy Ghost guides faith to go the blood of Christ for attonement , Rom. 3.25 . & 5.9 . Eph. 1.7 . 1 John. 1.7 . Reply . Concedo totum : The conclusion can be but this [ therefore faith must go to the blood of Christ for attonement ] Who ever questioned this I But your Thesis which you set at the Head of your Arguments , was [ Faith in Christ qua Lord doth not justifie ] which is little kin to any of your Arguments . But in the explication , you have here , at last , the term Only , and therefore I may take that to be supposed in the Argument ; But then with that Addition . I deny your Minor. The texts mentioned say nothing to prove it . Rom. 3.25 . hath no only in it , nor any thing exclusive of the other acts of Christ : And if it had , yet it would not follow that all other acts of our faith were excluded . As his blood is the meritorious cause , and so the foundation of all the benefits , and so all the Applying Causes are supposed in the mention of it and not excluded so are all other acts of our faith in the mention of that act . Rom. 5.9 . saith not that we are justified only by his blood . N●r is it any adding to the Scripture , to add more , unless you can prove that these texts are the whole Scripture , or that the other Scriptures add no more . Ephe. 1 7. and 1 John 1.7 do neither of them exclude either the other acts of Christ , or other acts of faith : Nay John seems to make somewhat else the condition on our part , then the belief in that blood only , when he saith there [ If we walk in the Light as he is in the Light , we have fellowship one with another , and the blood of Jesus Christ his Son cleanseth us from all sin ] Or if you think this [ if ] denoteth but a sign , yet other texts will plainly prove more . To conclude , If I were to go only to the blood of Christ for atonement , yet it would not follow , that going to that blood only for it , is the only act of Faith on which Justification is promised or given me in the Gospel , as is before declared . Mr. Blake . You demand , [ Will you exclude his Obedience , Resurrection , intercession ] ? To which I only say , I marvell at the question : If I exclude these , I exclude his blood : His shedding of blood was in Obedience , John 10.18 . Phil. 2.8 . his Resurrection was his freedom from the bands of death , and an evidence of our discharge by blood : His Intercession is founded on his blood . He intercedes not as we by bare petition , but by merit : He presents his blood as the high Priest in the Holy of Holies . Repl. It was the thing I had to do , to prove that Rom. 3.24 . and those other texts , are not exclusive of all but his blood , and that the word Only is no more meant , then it is expressed in them . And now you grant it me : And needs must do it , while Scripture tells us , that by the Obedience of one , many are made Righteous , Rom. 5.19 . and that he is Risen for our Justification , Rom. 4 ●5 . and that Righteousness shall be imputed to us , if we believe on him that raised up Jesus our Lord from the dead . ver . 24. and It is God that justifieth : who is he that condemneth ? it is Christ that dyed , yea , rather that is risen again , who is even at the right hand of God ; who also maketh Intercession for us , Rom. 8 33 , 34. he that believeth all these texts will not add only to the first , at least if he understand them ; for they do not contradict each other . Well! but you marvell at my question ! I am glad of that ! Are we so well agreed , that you marvell at my supposition of this difference ? To satisfie you , my question implyed this Argument . If the Resurrection , Intercession , &c. be not in those texts excluded , nor faith in them , then we may not add only to interpret them ; but &c. Ergo. But let us hear the reasons of your marveling . First , As to Obedience , you say His shedding of blood was in Obedience . Answer . But though all blood-shed was in Obedience , yet all Obedience was not by blood-shed , nor suffering neither . And the text Rom. 5.19 seems to speak of Obedience as Obedience , and not only as in blood shed . Secondly , You say His Resurrection was his freedom , &c. Ans . But Suffering is one thing , and freedom from suffering is another thing . I herefore faith to our justification must eye Christs conquest and freedom from death as well as his death it self . Moreover , Resurrection was an act of Power , and his Entrance on his Kingdom , and not a meer act of Priesthood : Nor will you ever prove that faith ( to Justification ) must only look at the Resurrection as connoting the death from which he riseth . Thirdly , You say , His Intercession is founded on his blood , &c. Answer . So is his Kingdom and Lordship , Rom. 14 9. Mat. 28.18 . Phil. 2.9 , 10. It seems then faith in order to Justification must not only look at Christs blood , but that which is founded on it . His Government , in Legislation , Judgement , Execution , is all founded in his blood . &c. because he hath drank of the brook in the way , therefore did he lift up the Head , Psalme 110.7 . You add He Interceeds by Merit . Answer . Not by new purchasing Merit , but by the virtue of his former Merit , and the collation of the effects of it from the Father . And so he Reigneth and Governeth both by virtue of former Merit , and for the applying that Merit and attaining of its Ends. Whereas therefore you say If I exclude these , I shall exclude his blood ; It is a weighty Answer . And the like you may say also of his Kingly and Prophetical office . The operation of them are so woven and twisted together by infinite wisdom , that all do harmoniously concur to the attainment of the ends of each one ; and if you lay by one , you lay by all ; you exclude Christs blood as to the end of Justification , if you include not his Kingly and Prophetical offices , and look not to him as making the Covenant or Grant of pardon in his blood ; and as teaching and perswading and working us into Union with himself that we may have part in his blood : and as conferring daily the fruits of his blood as King , in Renewed pardon of daily sins ; and as justifying us at Judgement as King and Judge . His blood is a Foundation without a building , if you take it without all these : Overlook these , and you deny it as well as by over-looking his Resurrection . Besides , Session at Gods Right Hand which is one thing that the Apostle instanceth in , Romans 8.35 . is his Glorification it self . And when you say [ He presents his blood as High Priest , &c. ] I answer . But not as a renewed sacrifice ; presenting it is not shedding it , or offering it in sacrifice . And the presentation is not a minding God of what he knows not , or hath forgot , or an arguing with him to extort his Mercy ; but as the value and merit of Christs sacrifice hath its continual Being before God , so Christ doth give out all his benefis to his Church as procured and received from the Father by the merit of his sacrifice : and this is his Intercession . But your arguing yiedeth , that to Justification , we must not only believe in Christ as shedding his blood for us on earth , but also on Christ as presenting his blood for us in heaven : which is enough to my ends . Mr. Blake . You tell me further that the thing I had to prove was not the exclusion of faith in his commands , but of faith in Christ as Lord and Teacher . I can no more distinguish Lord and Command than I can Blood and Sacrifice ; it being the office of a Lord to Rule , as of blood to make atonement . Repl. First , If you cannot distinguish , there 's no remedy but you must err by confusion . It s obvious to an ordinary understanding that even Blood and Sacrifice may as well be distinguished as Earth and Man , or Ink and Writing ; [ Blood ] signifying only the matter , yea but part of the matter ; and [ a Sacrifice ] signifying that matter with its moral Form. Secondly , And it s as obvious that Lord and Command do otherwise differ then Blood and Sacrifice ; for Lord , as it signefieth principally a Proprietary , is toto caelo distinct from command , as standing in another series : And Lord as it signifieth a Rector , doth differ from Command , as the efficient from the effect ; which is otherwise then as part of the matter doth from the whole informed . It is no Argument against the truth which I maintain , that you cannot distinguish these . Thirdly , If it be the office of a Lord to Rule ; then you may well distinguish betwen the office and the work : But indeed in the first sense , Lord signifieth a Proprietary , and but in the second a Rulers Power ; which is not alwayes properly called an Office neither ; no more then the Soveraign is properly an Officer . Fourthly , To make Atonement is not all one as to be a Sacrifice , which was your former term : for Atonement is the effect of a Sacrifice : not of blood as blood , but as a Sacrifice meritorious and accepted . Fifthly , And as to the point in difference between us , the difference is palpable and weighty between believing in Christ as King , and believing or obeying his Commands . As his Kingly Power belongs to the Constitution of his mystical body or Republike , and his commands that flow from it to the Administration : so Subjection to his Power and Relation , and consenting to this constitution do enter us into the Body and unite us to him : when believing and obeying his Laws for Administration , do follow as the fruits . If you could have distinguished between the Root and Fruits , between Faith and Obedience , between making Disciples , and teaching to observe , &c. Mat. 28 . 19.2● . or becoming Disciples , and Learning ; you might have distinguished between becoming a Subject and obeying . And what ever you do , I am sure others of your way do grant , that Receiving Christ as Lord and Teacher , is the faith that justifieth , though not qua talis , but they will not say so by receiving or obeying his Governing Laws , which are distinct from the constitution or fundamental Law. Mr. Blake . You yet tell me it was fittest for Paul to say , by faith in his blood ; because he intends to connote both what we are justified by ex parte Christi , and what we are justified by ex parte nostri ; but the former principally . To this I say . If this were fittest for Paul , then it is unfit for any to come in with Animiadversions , and tell us of any other thing ex parte Christi , or ex parte nostri for Justification . I pray you rest here and we are well agreed . Here is Christs Priestly Office on his part alone , and I am resolved to look no further . Repl. Though I may not hope to change you , if you are Resolved , yet I may take leave to render a reason of my contrary as peremptory Resolution : I am resolved to look further ex parte Christi , then to his blood , yea or his whole Merit yea or whole Priest-hood for my Justification ; even to whole Christ , and in special to his Regal constitution and sentence . Yet I rest where you desire me , as to the Truth of what I said ; and if we are agreed , it s better then I can perceive in your other words . First , Though Paul there mention the Priestly office alone , yet that 's not all his Epistles , nor all the Scriptures ; nor doth he here exclude the rest . Secondly , It may be fittest to Pauls design in that particular discourse to mention faith in his blood , and yet it may be fit for another to come in with animadversions , and tell you of more necessary both ex parte Christi & nostri . It s common to express our meaning of a whole in a summary notion taken from a chief part : And indeed in Political discourses it is hard to meet with a fitter way of expression . Thirdly , Paul himself was not of your opinion , nor Christ neither , and yet it was not unfit for them to discover it . The same Paul that here thought it fittest to mention faith in his blood , did elsewhere think it fit to mention Jusstification by his Obedience , and that he Rose again for our Justification ; and to promise Jmputation of Righteousness to us , if we believe on him that raised up Jesus our Lord from the dead , Rom. 4.24 , 25. with the like passages before mentioned . But most frequently it is the comprehensive phrase of [ believing in Christ Jesus our Lord ] that he useth . The same Christ that calleth himself so oft the Lord and Master of his followers , excludeth not thereby his other Relations And when he saith in one place [ I am the Vine ] he may freely say else where , [ I am the good Shepherd : ] And he that speaketh of laying down his life for the sheep , doth not thereby make it unfit to mention other Pastoral a is for them . And he that tels us of eating his flesh and drinking his blood , intended not the exclusion of the spirit that quickneth . I am therefore Resolved by his Grace to adhere to whole Christ as the object of that faith which is the Condition of Justification . And I think this full comprehensive faith is safer then the groundlesly distinguishing faith ; and this Doctrine more agreeable to the Scriptures . Mr. Blake . Fourthly , Our faith must look on Christ so as to obtain righteousness by him , by virtue of which we may appear before God as righteous : But it is by his Obedience as a servant that we obtain righteousness , and stand before God as righteous , Rom. 5.19 . by the obedience of one many are made righteous . Repl. First , I grant the whole : but it s nothing to our Question . It s a strange error that runs through so many Arguments , that they should be impertinent to the question . You should have concluded that Faith in Christ qua Lord , doth not justifie ] which in terminis is the conclusion that you undertook to prove : whereas all that this Argument will conclude , is , that [ our faith must look at Christs obedience for Righteousness , &c. ] which I have said no more against then you have done . Secondly , But if [ Only ] be implyed as adjoyned to [ obedience ] then it will exclude his suffering as suffering in that formal respect , and take it in only as the Matter of his Obedience . Thirdly , And by this Argument you destroy what you not only mantained , but resolved to stick to in the last , that is , that it is not fit for any one to tell us of any other thing then faith in his blood for justification , and that you are resolved to look no further then Christs Priestly office alone . For Obedience extendeth further then blood-shed : therefore if we are justified by Christs whole obedience , then by more then his blood . Yea you will be put hard to it to prove , that all Christs obedience was offered by him as a Preist to his Father : It belongs to a Subject , a Servant , a Son to obey ; but obedience is far from being proper to a Priest . Fourthly , If you intend the Major exclusively as to all other considerations of the object , I still deny it as false . Our faith ( even as the condition of Justification ) must look at Christ , not only to obtain Righteousness by him , but also to subject our selves to his Teaching and Government , and to glorifie him in and for his Mercy . Fifthly , Yea , the Minor it self is false , if you imply the exclusive Only . For we obtain Righteousness and are justified before God effectively by Christ as King first by constitution , and secondly , by sentence , as well as meritoriously by Christ as Priest . Mr. Blake . Fifthly , That way that Christ took to bring us to God , our faith must eye and follow : But Christ by death the Sacrifice of of himself brings us to God , 1 Pet. 3.18 . Christ also hath once suffered for sins , the just for the unjust , &c. Repl. Still the same error : an Ignoratio Elenchi . I grant the whole , but the conclusion's wanting . Did I ever deny that faith must eye and follow Christs death to bring us to God ? yea for Justification . But you should have said [ by his death alone ] or you say nothing . And when you prove that by his death alone Christ brings us to God , you will do somewhat . And yet if you did , it would not follow that we are brought to God in Justification only by eying the cause of Justification as such . Mr. Blake . Sixthly , As Christ freeth us from the curse , so he justifies us , and in that notion our faith must look to him for Justification . This is plain ; Justification being no other but our acquittal from the curse , which is the sentence of the Law of Moses , Act. 13.8 . but Christ freeth us from the cause in suffering as a Sacrifice , not ruling as a Lord , Gal. 3.13 . Christ hath Redeemed us , &c. Repl. First [ Only ] is again left out in the Major proposition , and so I grant it : But if it be implyed that faith must look to him for Justification only in that notion as he justifieth us , yea only as he meriteth Justification , then I deny it , and you say nothing to prove it . Secondly , The exclusive of your Minor is a dangerous error : Christ freeth us from the curse by Justifying us as a King , and teaching , and ruling , and sanctifying us ; and not only by becoming a curse for us : For if you here put in [ Only ] you plainly exclude all his Obedience as such , and much of it materially : for it is not a cursed thing to obey God. The Law curseth for disobeying : therefore Obeying is not the Curse , nor is it materially a Curse to Love God , and Trust him , and be zealous for his Glory , &c. The whole office of Christ is imployed in freeing us from the Curse : and when Paul saith , he was made a Curse to free us , he never said or thought that he did nothing else to free us ; for an hundred texts do tell us of more . Thirdly , And on the by I must say , that I am not of your mind in the description of Justification ; for , omitting the controversie whether Justification only free us from the Curse , I do not believe that this curse is only the sentence of the Law of Moses . If it were , either you must prove that all the Gentile world that heard not of it was under the Law of Moses ( which abundance of most Learned men deny with better grounds then you have to affirm it ) or else that all these are under no curse for Justification to remove . The Law of Nature was materially part of the Mosaical Law ; but the form denominateth . So much to Mr. Blakes Arguments , which are so little to the purpose , that if the weight of the cause , and the prejudice of some Readers did not call more earnestly for a Reply , then any apperance of strength in them , I had spared my self and the Reader this Labor . But that [ Christ as Christ is the object of that faith by which as a Condition we must be justified ] and so that we are not justified only by believing in his blood , but also by believing in him entirely as Jesus Christ our Lord , and by becoming his Disciples , or true Christians , ] this is a truth , that deserveth more then my Pen to defend it ; and that while God affordeth me time and strength , I shall never desert . Nov. 1656. A DISPVTATION OF JVSTIFICATION : Whether any Works be any Conditions of it ? Conteining a necessary Defence of ancient Verity ; against the unnecessary Opposition of a very Learned , Reverend , and dearly Beloved Brother , in his Treatise of Imputation of Righteousness , and his Lectures on John 17. By Richard Baxter . LONDON , Printed by Robert White , for Nevil Simmons , Book-seller in Kederminster , 1657. Whether Works are a Condition of Justification ? And so whether we are justified by Works as such a Condition ? THough we have said enough already on these Questions ( which for dispatch I joyn together , ) yet seeing there are some that must needs have more , or the same again ; I shall yield so far to their Importunity , as to recite here briefly the state of the Controversie , and some of that evidence which is elsewhere more largely produced for the truth . And First , We must explain what is meant by Works , and what is meant by Justification ; what by a [ Condition ] and what by the Preposition by here , when we speak of Justification by works : And then we shall lay down the truth in several propositions , Negative and Affirmative . It seems strange to me to hear men on either side to speak against the Negative or Affirmative of the Question , and reproach so bitterly those that maintain them , without any distinction or explication ; as if either the error lay in the terms , or the terms were so plain and univocal , that the Propositions are true only on one part , what sense soever they be taken in . No doubt but he saith true , that saith that Works are the Condition of Justification : and he saith as true , that saith they are not , if they take the terms in such different senses as commonly Disputers on these Questions do take them . And its past all doubt that [ a man is justified by faith without the works of the Law ; and that it is not of Works , but of Grace : and it s as certain that [ a man is justified by works and not by faith only ; and that by their Words men shall be justified , and by their Words they shall be condemned . ] Gods word were not true , if both these were not true . We must therefore necessarily distinguish : And first of Works . First , Sometime the term , Works is taken for that ( in general ) which makes the Reward to be not of Grace but of Debt : Meritorious works : Or for such as are conceited to be thus meritorious , though they be not . And those are materially , either Works of perfect obedience without sin , ( such as Adam had before his fall , and Christ had , and the good Angels have , ) or else Works of obedience to the Mosaical Law , which supposed sin , and were used in order to pardon and life , but mistakingly by the blind Unbelievers , as supposing that the dignity of the Law did put such a dignity on their obedience thereto , as that it would serve to life without the satisfaction and merit of Christ , or at least must concur in Co-ordination therewith . Or else lastly , they are Gospel duties , thus conceited meritorious . Secondly , But sometime the word Works is taken for that which standeth in a due subordination to grace : and that first , most generally , for any moral virtuous Actions , and so even faith it self is comprehended and even the very Receptive or fiduciall act of faith : or less generally , for external acts of obedience , as distinct from internal habitual Grace : and so Repentance , Faith , Love , &c. are not Works : or for all acts external and internal , except faith it self . And so Repentance , Desire after Christ , Love to him , denying our own Righteousness , distrust in our selves , &c. are called Works . Or else for all Acts external and internal besides the Reception of Christs Righteousness to Justification : And so the belief of the Gospel , the Acceptance of Christ as our Prophet and Lord by the Title of Redemption , with many other acts of faith in Christ , are called works : besides the disclaiming of our own Righteousness , and the rest before mentioned . Secondly , As for the word Justification , it is so variously taken by Divines , and in common use , that it would require more words then I shall spend on this whole Dispute , to name and open its several senses ; and therefore ( having elsewhere given a brief schem of them ) I shall now only mention these few which are most pertinent to our purpose . First , Some take Justification for some Immanent Acts of God , and some for Transient . And of the former some take it for Gods eternal Decree to justifie , which neither Scripture calleth by this name , nor will Reason allow us to do it , but improperly . Sometime it s taken for Gods Immanent present Approbation of a man , and Reputing him to be just , when he is first so constituted . And this some few call a Transient Act , because the Object is extrinsick : But most call it Immanent , because it makes no Alteration on that object . And some plead that this is an eternal act without beginning , because it is Gods essence which is eternal ; and these denominate the Act from the substance or Agent ; And other say , that it begins in time , because Gods Essence doth then begin to have that Respect to a sinner which makes it capable of such a denomination : And so these speak of the Act denominatively , formally , respectively : Both of them speak true but both speak not the same truth . Sometime the word Justification is taken for a transient Act of God that maketh or conduceth to a change upon the extrinsick object . And so first , It s sometime taken by some Divines , for a Conditional Justification , which is but an act that hath a tendency to that change ; and this is not actual Justification . Secondly , Sometime it is taken for actual Justification , and that is threefold . First , Constitutive : Secondly , Sentential : thirdly , executive . First , Constitutive Justification , is first either in the qualities of the soul , by inherent holyness ; which is first perfect , such Adam ( once ) and the Angels , and Christ had ; secondly , or Imperfect , such as the sanctified here have . Secondly , Or it s in our Relations : when we are pardoned and receive our Right to Glory : This is an act of God in Christ by the free Gift of the Gospel , or Law of Grace : and it is first , The first putting a sinner into a state of Righteousness , out of a state of Guilt . Secondly , Or it is the continuing him in that state , and the renewing of particular pardon upon particular sins . Secondly , Sentential pardon or Justification , is , first , by that Manifestation which God makes before the Angels in heaven . Secondly , at the day of Judgement before all the world . Thirdly , Executive Justification , viz. the execution of the aforesaid sentence , ( less properly called Justification , and more properly called pardon ) consisteth in taking off the punishment inflicted , and forbearing the punishment deserved , and giving possession of the happiness adjudged us : so that it is partly in this life , viz. in giving the spirit , and outward mercies , and freeing us from judgements ( And thus sanctification it self is a part of Justification ) and partly in the life to come , in freeing us from Hell , and possessing us of Glory . Thirdly , As for the word Condition , the Etymologists will tell us , that it first signifieth Actionem condendi : and then , Passionem , qua quid conditur , and then qualitatem ipsam per quam condere aliguis , vel condi aliquid potest ; & hinc est pro statu qui factus est rem condendo ; & deinceps pro omni statu , quem persona vel res aut causa quoquo modo habet aut accipit . But we have nothing to do with it in such large acceptions , in which all things in the world may be called Conditions . Vid. Martin . in Nom. They come nearer our use of the word , when they expound it by , Moderatio , Circumscriptio , determinatio , limitatio . In Naturals the word Condition is oft used pro ratione formali ▪ per quam alicujus disciplina subjectum adaquatū constitui solet . As e. g. Physicus considerat corpus , cum conditions mobilitatis , Geometer considerat quantitatem cum conditions continuitatis , Arithmaticus cum conditions disjunctionis ; Modicus considerat humanū corpus cum conditions , f●i● . quatenus agretare & sanari potest . Sometimes also any quality , or action , which is sine qua non to an effect or event is in meer Naturals called a Condition ; as the dryness of the wood , and the approximation of it to the fire , &c. are conditions of its burning : the non-impedition of a more powerful Agent , is a Condition of the efficacious action of every lower cause , &c. Many other acceptions of the word in Physicks by Zabarel , Claudius Alberius and others ; you may see in Goclenii Lexic . Philosoph . in nom . conditio . But we are not in a Physical , but a moral discourse , and therfore must be understood according to the subject matter . It is therfore a Civil or Legal Condition that we have to enquire after , and must fetch our descriptions from Lawyers , and not from Physicks , and therefore it is but deceitful equivocation in some Opponents , to fetch their opposition from Physical instances . The Lawyers give us divers Definitions of Condition , but for the most part they come all to one in sense . Some say , conditio est Lex adposita hominum actionibus , eas suspendens , Prat. Conditio ( say others ) est modus qui suspendit actum , donec co existente confirmetur . Vult . in Instit . de haere . instit ▪ § 3. n. 6. Accursus faith , Conditio est suspensio , cujus de futuro effectus vel confirmatio pendet : Bart. Conditio est futurus eventus , in quem dispositio suspenditar . Cuiacius , Conditio est Lex addita negotio , quae donec praestetur eventum suspendit . These are of conditions de futuro : But those that are de praesenti vel de praeterito , suspend not the obligation , unless as they are yet futurae quoad cognitionem , though not quoad esse , and so the knowledge of a Right may be suspended . They are commonly divided into Casuaeles , Potestativas , & mixtas . The moral operation of Conditions as such , is not in causing the effect when performed , but in suspending the effect till performed . The reason of the appointing of them for such suspensions is various : sometime it s because the person Giving , promising , or otherwise constituting the condition , is uncertain of the event of the performance , and would not have the effect come to pass without it . But that 's not alwaies : sometime though he might be sure of the event of performance , yet if he that is to perform the Condition be uncertain , it may make way for this constitution . It is therefore a vain Plea of them that say , God appointeth no conditions of his Promises , because the event is not to him uncertain . Saith Mat. Martin in nom . Cond . Defimri solet Dispositionis suspensio ex eventu incerto futuro ei opposito . Sic sane apud homines quo futura non norunt , sed Deus jub certis conditionibus etiam nobiscum agit ▪ at omnium eventuum ipse gna●us , pro infinita sua sap entia qua praevidet quid occur urum nobis , & quid nos amplexuri , vel declinatur● sim●s . Confer . Deut. 28 29 30 , 31. & 32. Capitobus . ] Commonly the reason of appointing Conditions is the desireab●ness of the thing to be performed , conjoyned with some backwardness or possibility of backwardness in the person that is to perform it , and therefore he is drawn on by the promise of that which he is more willing to receive : But many other reasons there may be . The first cause of the Condition , is the Requirer , whether he be Testator , Donor , Stipulator , Legislator , &c. And so the Condition of the Law or Covenant of Grace , is first , Gods condition as the Imposer . Secondly , And its the condition of each Subject as obliged to perform it . Thirdly , And the condition of each professing Christian as having Promised the performance . Fourthly , And the condition of true Christians only as actual Performers of it . The condition of the Gospel hath several respects according to the various respects of the Law that doth impose it . It s the Condition of a free Gift ; for the Gospel is a free Gift of Christ and Life : It is the Condition of a Promise ; because much of the Gospel benefits are future . It is the Condition of a Testament , because Christ dying did leave this to the Church as his last Will , and it was confirmed by the death of the Testator . It is the Condition of a premiant Law , and Act of Grace and oblivion ; because God made it as Legislator and Rector of the world in order to the conducting of his people to their happines : It is the condition of a Minatory Law , in that it is a duty commanded on pain of death and for the avoiding of that death . Fourthly , The preposition [ by ] in our present question , may signifie , either the use and Interest of any Medium in General ; or else of a true cause constitutive or efficient . So much of the terms . Proposition 1. Since Adams fall , it is impossible for man to be justified by a perfect sinless Obedience of his own , ( except Christ only : ) and consequently impossible for him to be justified by the Law considered in that form and tenor as it was given to Adam : for all men are sinners ; and that Law will ustifie no sinner . Proposition 2. By the works of the Mosaical Law , no man can be justified . And therefore the Jews seek Righteousness where it is not to be found , while they think that pardon of sin and acceptance with God are to be obtained by the bare works of that Law : while they overlook or reject Christ who is the end of that Law for righteousness to every Believer Specially now that Law is Abrogated or ceased , it were a double error to expect Justification by its works . Proposition 3. Much less can they be justified by the foresaid Law , who in stead of fulfilling it , do but falsely imagine that they fulfill it . Proposition 4. No man can be justified by works properly meritorious , because no man hath any such at all ; nor may we once imagine that we have any such works as Paul speaks of ( and the Jews thought they had ) which make the reward to be not of Grace but of Debt , Rom. 4.4 . much less that we are justified by such ; even Gospel works and faith it self do not justifie on this account , and a conceit that they are thus meritorious would but turn them into condemning sins . Proposition 5. No act of mans , no not faith it self can justifie as an act or work , nor as This act in specie that is ▪ the nearest and formal reason of its justifying Interest must not be fetcht either from the General or special nature of the act it self : and therefore it is not faith as faith , that is , as it is an apprehension of Christ or recumbency on him , that Justifyeth : nor yet as an Instrument thus acting . The nature of the act is but its aptitude to its office or justifying Interest , and not the formal cause of it . Proposition 6. No work or act of man is any true proper cause of his justification , ( as Justification is commonly taken in the Gospel : ) neither Principal or Instrumental . The highest Interest that they can have , is but to be a condition of our Justification and so a Dispositio moralis , which therefore some call cansa dispositiva , and some causa sine qua non , and it s indeed but a Nominall cause , and truly no cause at all . Proposition 7. Whatsoever works do stand in opposition to Christ , or disjunct from him , yea or that stand not in a due subordination to him , are so far from Justifying even as conditions , that they are sins which do deserve condemnation . Proposition 8. Works , as taken for the Imperate Acts of Obedience external , distinct from the first Radical Graces , are not so much as conditions of our Justification as begun , or our being put into a Justified state . Proposition 9. Repentance from dead works , denying our our selves , renouncing our own Righteousness , &c. ( much less external Obedience ) are not the receptive condition of our Justification , as faith is , that is , Their nature is not to be an actual Acceptance of Christ that is , they are not faith and therefore are not designed on that account to be the Condition of our Justification . Proposition 10. God doth not justifie us by Imputing our own faith to us in stead of perfect Obedience to the Law , as if it were sufficient , or esteemed by him sufficient to supply its place ; For it is Christs Righteousness that in point of value and merit doth supply its place : nor doth any work of ours justifie us by satisfying for our sins : for that 's the work of Christ the Mediator : Our faith and love and obedience , which are for the receiving and improving of him and his Righteousness and so stand in full subordination to him , are not to be made co-partners of his office or honor . Affirm . Proposition first . We are justified by the merits of a perfect sinless Obedience of Christ ( together with his sufferings ) which he performed both to the Law of nature , the Law of Moses , and the Law which was proper to himself as Mediator , as the subject obliged . Proposition 2. There is somewhat in the nature of faith it self in specie , which makes it fit to be elected and appointed by God to be the great summary Condition of the Gospel ; that it be Receptive ( an Acceptance of Christ ) is the nature of the thing : but that it be a condition of our Justification , is from the will and constitution of the Donor and Justifier . Proposition 3. There is also somewhat in the nature of Repentance , self-denyal , renouncing all other Saviours , and our own righteousness , desiring Christ , loving Christ , intending God and Glory as our end , ( procured by Christ , ) confessing sin , &c. which make them apt to be Dispositive Conditions , and so to be comprized or implyed in faith the summary Receptive condition , as its necessary attendants at least . Proposition 4. Accordingly God hath joyned these together in his Promise and constitution , making faith the summary and receptive Condition , and making the said acts of Repentance , self-denyal renouncing our own righteousness & disclaiming in heart Justification by the works of the Law , and the renouncing of all other Saviours , also the desiring and loving of Christ offered , and the willing of God as our God , and the renouncing of all other Gods and so of the world , flesh and devil ; at least in the resolution of the heart ; I say making these the dispositive Conditions , which are ever implyed when faith only is expressed , some of them as subservient to faith , and perhaps some of them as real parts of faith it self . ( Of which more anon . ) Proposition 5. The Gospel promiseth Justification to all that will Believe , ( or are Believers . ) To be a Believer and to be a Disciple of Christ , in Scripture sense is all one , and so is it to be a Disciple and to be a Christian : therefore the sense of the promise is , that we shall be justified , if we become true Christians or Disciples of Christ ; and therefore justifying faith comprehendeth all that is essential to our Disciple●ship or Christianity as its constitutive causes . Proposition 6. It is not therefore any one single Act of faith alone by which we are justified , but it is many Physical acts conjunctly which constitute that faith which the Gospel makes the condition of Life . Those therefore that call any one Act or two by the name of justifying faith , and all the rest by the name of works , and say that it is only the act of recumbency on Christ as Priest , or on Christ as dying for us , or only the act of apprehending or accepting his imputed Righteousness , by which we are justified , and that our Assent , or Acceptance of him as our Teacher and Lord , our desire of him , our love to him , our renouncing other Saviours and our own Righteousness , &c. are the works which Paul doth exclude from our Justification , and that it is Jewish to expect to be justified by these though but as Conditions of Justification ; these persons do mistake Paul , and pervert the Doctrine of Faith and Justification , and their Doctrine tendeth to corrupt the very nature of Christianity it self . Though yet I doubt not but any of these acts conceited meritorious ( or otherwise as before explained in the Negative ) if men can believe contradictories , may be the matter of such works as Paul excludeth : And so may that one act also which they appropriate the name of justifying faith to . Proposition 7. Sincere obedience to God in Christ is a condition of our continuance in a state of Justification , or of our not losing it . And our perseverance therein is a condition of our appearing in that state before the Lord , at our departure hence . Proposition 8. Our Faith , Love , and Works of Love , or sincere Obedience , are conditions of our sentential Justification by Christ at the particular and general Judgement ( which is the great Justification . ) And so as they will prove our Interest in Christ our Righteousness , so will they materially themselves justifie us against the particular false Accusation of being finally impenitent , Unbelievers , not Loving , not obeying sincerely . For to deny a false accusation is sufficient to our Justification . Proposition 9. As Glorification and Deliverance from Hell , is by some called Executive pardon or Justification ; so the foresaid acts are conditions of that execution , which are conditions of Justification by the sentence of the Judge . Proposition . 10. As to a real inherent Justice , or Justification , in this life we have it in part ( in our Sanctification and Obedience ) and in the life to come we shall have it in perfection . So much for the explicatory Propositions . I Come now to prove the sum of the Affirmative Proposition , together so far as they resolve the Question in hand , viz. that works or acts of man have such an Interest in our Justificaon , and are so far conditions as is here asserted . My first proof is from those Texts of Scripture which expresly speak of Justification by such acts or works . If we are justified By our words and works , then are they no less then conditions of Justification . But we are justified By them . Ergo. &c. The Consequence of the Major is plain , first , In that the Preposition [ By ] doth signifie no less then the Interest of some means : but these Works can be no means , but either a condition or a cause , which is more : A cause , the persons that now I deal with , will not affirm them to be : If they do , then they ascribe much more to them then to be a condition . Secondly , The Interest of faith it self is expressed by no higher terms then [ By , ] that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and so is the Interest of these other acts . The Minor is express , 1. Mat. 12.36 , 37. [ For by thy words thou shalt be justified , and by thy words thou shalt be condemned ] . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) that is , at the day of Judgement , in the great Justification . 2. Jam. 2.24 . ye see then how that By Works ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a man is justified , and not by faith only ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) This speaks of Justification in this life . When men argue against Justification by our words or works , I desire 1. to understand whether it be the words or the sense that they argue against . If the words , then it is either against the use of them simply , as being false or unmeet : or else against unseasonable use of them . For the former they have no ground ; for you see it is the express language of Christ himself and his Apostle . And as to the later , I easily grant that no Scripture phrase should be unseasonably used . But if it be not the words but the sense that they blame , why then do they harp so much on the words themselves , and raise the most of the odium from thence ? And what is the unwarrantable sense ? I know not of any lower sense that they can put on these words , then what importeth the Interest of a condition : As for that of Mat. 12. they say little to it . And as to that of James , they interpret it differently among themselves . First , Some of them say that James speaks of Justification before men , and others say he speaks of Justification before God. The former are easily confuted ( as they restrain the text to that alone ) by the express words of the Text. For , first , ver . 23. it expresly speaks of Righteousness by divine Imputation , and of Gods accepting Abraham into friendship . Secondly , The text speaks of that Justification which concurreth with Salvation , ver . 14. [ can faith save him ? ] Thirdly , It speaks of the Death of faith without works , as to Profiting , ver . 16.17 . which is different from manifestation . Fourthly , It instanceth in the secret act of Rahab , and such an act of Abraham , as we read of no men that then justified him for , nay they were liker to condemn him . Fifthly , Men may justifie an Hypocrite as soon as the truly godly , and can but conjecture at the faith by the works . But the scope of the text shews that it is no such frivolous justification that is here meant . Secondly , They that say that it is justification before God that is here meant , ( as no doubt it is ) have yet divers interpretations of the word Works . Some say , that by Works is not meant [ Works themselves ] indeed , but a working faith . To them I say , first , I deny it , and wait for better proof then is yet brought . Secondly , The text nameth [ works ] expresly twelve times in a few verses : which is not usual in speeches so tropicall as this is supposed to be . Thirdly , In many or most of the texts , that interpretation would make the words non-sense , as the perusall will declare . Fourthly , If the word [ works ] did emphatically signifie the [ working nature ] of faith , or faith not qua fides , but qua operans , it will be all one as to the matter in question , and yield what I desire . Others say that by works is indeed meant the works themselves properly ; but then they say that the text speaks not of the Justification of the person by them , but of faith by them , for faith , say they , alone doth justifie the person , and works only justifie faith . Answer , But first , this contradicteth the express text : for verse 14. It is the Salvation of the person that is denyed ; and ver . 21. It it the justification of Abraham himself that is there mentioned ; and ver . 24. it is the man that is said to be justified by works and not by faith only ; and verse 25. it is Rahab her self that is said to be justified by works . Secondly , The answer contradicteth themselves , or granteth what I desire : for if works justifie the faith , they must needs justifie the person in tantum , against any accusation of gross Infidelity and Hypocrisie . Sometime the person is justified when his Action cannot be justified ( as in case of satisfaction and pardon : ) but to justifie the action it self , is the highest sort of justifying the person . So that all other Interpretations being either overthrown , or resolved into that which we maintain , I need to say to more for the defending of it . My next proof is from those texts that say , we shall be Judged according to our works , and rewarded according to our Labour , &c. 2 Cor. 5.9 , 10. 1 Cor. 3.8 . 1 Pet. 1.16 , 17. Matthew 16.27 . &c. If men shall be justified according to their works , then those works are no lower then a condition of that justification : But the Antecedent is true , as I prove thus . If men shall be judged according to their works , therefore they shall be justified according to their works : The reason of the Consequence is evident ; because judging is the Genus , which comprehendeth Justification and condemnation as its species . The reason also of the consequence of the former Argument is apparent : because the term [ of judging according to works ] doth in the common use of men signifie ordinarily that which they call the Meritum causae , but never any thing lower then a bare condition : nor can any lower tolerable judiciary sense be put upon them , as might easily be shewed if it were worth the standing on . My next proof is from those texts that expresly promise the pardon of sin on condition of Repentance , Confession , &c. If Repentance , and other acts are made by the Gospel , conditions of pardon , ( and our first general Pardon ) then are they made conditions of our first admission into a state of Justification . But the Antecedent is plain , in Act. 2.38 . Mar. 14. Luke 13.35 . Isa . 55.67 . and 1.16 , 17 , 18. Ezek. 33.11 , 16. and 18.28 , 29 , 30 , 31 , 32. Prov. 28.13 . Act. 3.19 . with many more . The Consequence is plain , in that Pardon is by very many made the whole of our Justification ; and by others confessed a chief part ; and by all it s confessed to be made ours on the same terms as is Justification it self . My fourth Proof is from those texts which make these kind of Acts to have the place of a condition in order to salvation ; if they are conditions of salvation , then are they no less then conditions of our final Justification : But the Antecedent is ordinarily acknowledged by the Opponents , and it s proved , 1 Tim. 4.8 . Heb. 5.9 . 1 Tim. 6.18 , 19. Luk. 11.28 . and 13.24 1 Cor. 9.24 , 25 , 26 , 27. Rev. 22.14 . John 12.26 . Rom. 8.13 . Mat. 5.20 . Mat. 19.29 . Mat. 6.1 , 2 , 4 , 6. and 5.12 , 46. and 10.41 , 42. 2 Thess . 1.5 , 6. Col. 3.23 , 24. Heb. 6.10 . 2. Tim. 4.7 , 8. Gal. 6.4 , 5 , 6 , 7 , 8 , 9 , 10. 2. Cor. 9.6 , 9. John 5.22 , 27 , 28 , 29 , &c. The Consequence is proved good , first , In that final Justification and Glorification have the same conditions ; as is plain , both in many Scriptures ( mentioned ) and in the nature of the thing : for that Justification is the adjudging us to that Glory ; and therefore so far as any thing is the cause or condition of the Glory it self , it must be the reason of the sentence which adjudgeth it to us . Secondly , And salvation is as free as Justification , and no more deserved by man : and therefore the Apostle equally excludeth works from both , Eph. 2.5 , 8 , 9. By Grace ye are saved , through faith , and that not of your selves , it is the gift of God ; not of worke , lest any man should boast . so Tit. 3.5 , 6 , 7. more fully . Now if Salvation by grace through faith without works , exclude not sincere obedience from being a Condition of Salvation , then Justification by grace through faith without works , doth not ( in Scripture sence ) exclude sincere obedience from being the condition of our final Justification , nor Repentance from being the condition of our justification as begun : ( for there is eadem ratio , and the Text makes the one as free without works , as the other ) But the Antecedent is plain in the Scriptures , Ergo , &c. My fifth Proof is from those texts that in terms seem to assign a causality to such obediential acts , which can be interpreted of no less then a conditionality ; such are Luke 19.17 . Mat. 25.31 , 23 , 34 , 35 , 40 , 46. Gen. 22.16 , 17 , 18. 2 Chron. 34.26 , 27. Psalm 91.9 , 14. Mark 7.29 . 1 John 3.22 , 23. John 16.27 . Rev. 3.10 . and 3.4 . and 7.14 , 15. &c. And though some of these texts speak not of Divine acceptance to life ; yet first , some do ; secondly , and the rest speak of no mercy but what is as freely given as Justification . A mans own works are excluded other Means and parts of salvation , as well as that . I run over these briefly and generally , both because I expect that the bare texts without my Comments , should work upon the Considerate , and because I have been so much upon it formerly in other writings ( as Confess . § . 3. p. ●6 . cap. 3. & cap 5. § . 2. pag. 117 , 118. & alibi passim ) as that I apprehend in this work more tediousness than necessity . But the chief thing that I further here intend , is to answer some Objections , that by a Reverend Brother in his second part of his Treatise of Justification are brought against me . But before I come to his Arguments , its necessary that I a little animadvert on his Description of Justification , that we may first agree upon the sense of our terms , or at least , know how to understand one another . Treat . Of Justification . p. 126. [ Justification is a gratious and just Act of God , whereby through Christ our Mediator and Surety , a sinner , but repenting and believing , is pronounced just , and hereby put into a state of Reconciliation and favour with God , to the praise of Gods glorious attributes , and to the Believers eternal salvation . I shall not examine this Description by accurate Logical Rules , &c. Answ . First , Doubtless an accurate , rather then popular definition would as soon be expected from you , as from most ; and here as anywhere in a Treatise purposely on the Subject . Secondly , Pronunciation doth not go before Constitution , not put us into a state of Reconciliation and favour , but find us in it , you say your self . pag. 120. To justifie , is to constitute and to declare or pronounce righteous , And in your first Treatise of Justification . pag. 7. Indeed the Apostle , Rom. 5. saith , many are made righteous by the second Adam ; which if not meant of inherent holiness doth imply that the righteousness we have by Christ , is not meerly declarative , but also constitutive ; and indeed , one is in order before the other ; for a man must be righteous , before he can be pronounced or declared so to be . ] Treat . p. The Application of ( Justification ) is attributed to the Holy Ghost . Answ . I know not of any such , except first , where Justification is taken for Sanctification . Secondly , or as the Holy Ghost is made the Author of the Promise , though I doubt not but he is the Author of faith also . Treat . 16. The Socinians say Christ justifieth only Instrumentally , not principally ; even so faith is said to save : but this cannot be , because Christ is God as well at Man , and therefore cannot be instrumental , but principal . Answ . As they err on one hand , that say Christ justifieth only Instrumentally ( which flows from their blasphemous denyall of his God-head ) so it s an error on the other hand , to say that Christ cannot be Instrumental , but principal ; I prove the contrary ; first , If Christ may be an Officer appointed by the Father to the Redemption , and ruling of mankind , then may he be an Instrument . But , &c. Ergo , &c. Secondly , If Christ may be a means , he may be an Instrument ; but he may be a means , for he is called by himself the way to the Father : and a way is a means . Thirdly , He is called the Fathers servant : therefore he may be an Instrument . Fourthly , He is said to come to do his Fathers will , therefore he is his Instrument . Fifthly , All Power is said to be given him , even the Power of judging , John 5.22 . and Matthew 28.18 , 19. therefore he is the Fathers Instrument in judging . And your reason is invalid , ( viz. because Christ is God ) for he is Man as well as God , and so may be Instrumental . Treat . p. 129 , 130. It sounds as intolerable Doctrine in my ears , that Christ our Mediator did only expiate by his death sins against the Law and Covenant of works , but that those that are against the Covenant of Grace , &c. Answ . A sin is against the Law of Grace or Gospel , first , because it is against some object revealed in the Gospel , which the sin is against , ( as Christ ) Thus sin was expiated by Christ : 2ly . As it is against a Precept of the Gospel and thus it is expiated by Christ : 3ly . As it is a breach of a mans own Promise or Covenant made to Christ upon the Gospel invitation . And thus it is expiated by Christ . 4ly . Or as it hath respect to the Gospel commination , so as to make a man the object of the actuall curse of this New Covenant , or the person to whom its proper penalty is become actually due ; as every sin made the penalty of the first Law actually due to us . This is it that I have said , that Christ doth not expiate , and none but this . Some Divines say , the Gospel hath no proper curse or commination & penalty . I am past doubt that it hath , even non-liberation , a privation of all the salvation offered them , and the Remedilesness of their state , &c. and I have oft opened this , and proved that only final Impenitency and Infidelity , or the finall non-performance of the conditions of life , are thus peremptorily threatned , and make a man the Subject of the proper actual curse of this Law of Grace . And if after all explications , you will still carry it in confusion , or intimate that men hold intolerable Doctrine , omitting their explications , and by generals making that theirs which they disclaim : our next reply shall be patience ; or if you think indeed , either that the Law of Grace doth oblige any under the penalty of remediless non-liberation , besides the finally Impenitent and Unbelievers , or that Christ dyed to expiate any mans predominant final Impenitency or Unbelief , I will not trouble you with any other consutation then a denyal of it . Treat . p. ibid. Repentance is not an ingredient to our Justification as faith is ; Repentance qualifieth the Subject , but faith immediatly receiveth it . Answer . The Word Ingredient is more ambiguous then to be worthy the labour of discussing : But your assigned difference I ever did allow . And yet must we voluminously differ , when I have told you that I allow it ? But then I add , that this difference is in the nature of the acts , and in their aptitude to their office . But in the general nature of being Conditions of pardon , which is the nearest reason of their interest , they agree , though upon several reasons they are made conditions . Treat . [ We are not justified by the Habit of faith ; but by the Act. ] Answer . I said so too in my Aphorisms . But the reasons of a learned man ( Dr. Wallis in his friendly animadversions ) have perswaded me that it is unsound . Treat . p. 129. It is asserted , that Justification called in Titulo , or virtual , is nothing but the Grant of it in the Gospel : But I see not how that can be called our Justification . Answ . First , That which is asserted , is , first , That the Gospel , is the Instrument justifying . Secondly , That the moral act of the Gospel-Grant ( and Gods Will by it ) is Justification in sensu activo . Thirdly , That the Relation resulting there-from , is our passive Justification . Secondly , Can you see how a Princes pardon under his hand-writing can be the Instrument of a Traitors pardon ; and how the moral or civil Action of that Instrument , and of the Prince by it , can be active pardon ; and how the Relation effected by it can be passive pardon ? If you can see it there , you may see it here : And if you cannot , many a one can . Treat . It is the sign or Instrument declaring it : not justification it self . An. Who ever said , and where , that passive Justification ( yea or active ) is the Gospel it self , or the sign ? The Letter is the sign ; The actual signification of Gods will thereby is the justifying act . The Relation thence resulting on us , is our passive Justification . These have been oft recited . Treat . As the grant or promise of our Sanctification is not our Sanctification . Answ . Good reason : The difference is not to you unknown : Sanctification ( passive ) being a Physical effect , must have a Physical cause , and therefore a bare moral cause cannot produce it . But pardon or justification being but a Relative effect , may be produced per nudam resultantiam à fundamento . 2. But suppose God had made a promise of Sanctification on condition of faith ; would not the Right to Sanctification have resulted immediately from this promise , the condition being performed ? And that Right hath the same Relative nature , as constitutive Justification , and pardon it self hath . Treat . And as on the contrary our condemnation while we abide in sin , or Gods anger against the sinner , is not the threatning promulged , but that which comes from God himself . Answ . 1. Our Condemnation per sententiam Judicis , is not the thing in question , not yet the explication of it ; but our constitutive condemnation . And that it is not indeed the Letter of the Law , ( whoever said so ) but activè , it is the action of the Law , & passivè sumpta , it is the Relative effect of the Law. 2. From your own Argument reverst , I unresistibly make good my Cause against you . Condemnation active is the Laws act , and condemnation Passive is the Laws immediate effect : therefore Justification is alike produced by the Promise or Gift in the Gospel . The Antecedent is proved , Iohn 3.18 . he that believeth on him , is not condemned , ( for the Obligation is dissolved ) but he that believeth not , is condemned already . ] Which must be by some Law , it being before Judgement and Execution , 2 Cor. 3 9. The Law in its delivery is called [ the ministration of condemnation ] and that of the Gospel [ the ministration of righteousness ] Iam. 2.9 . men are said to be [ convinced of the Law as transgressors . ] Though Paul confute the false conceits of Justification by the Law , yet he took them for no unfit phrases , to speak of [ the Law working wrath ] Rom. 4.15 . [ The curse of the Law ] Gal. 3.13 . And saith , Whatsoever the Law saith , it saith to them that are under the Law ] Rom. 3.19 . When the Law comes , sin reviveth , and we die , Rom. 7.8 9. therefore we are said to be [ delivered from the Law , ] Rom. 8.2 . & Gal. 3.13 . Rom. 7.6 . And Gal. 3.21 . If there had been a Law given which could have given life , righteousness should have been by the Law. Hence then is mention of being Iustified by the Law , Gal. 5.4 . and mens being debtors to the Law , Gal. 5.3 . And somewhat this way is implyed by Nicodemus , Iohn 7.51 . doth our Law judge any man before , &c. ] In a word , what more common among Divines , then to say , [ the Law curseth or condemneth sinners ] And then it is not abhorrent from the nature of a Law of Grace , an act of Oblivion , to absolve and justifie sinners . Treat . Neither then could we say , that we are justified by Christ given to us , but by the proposition laid down in the Scripture , whereas all say that the objectum quod of our faith is ens incomplexum , not the promise of Christ , but Christ himself promised . Answ . It s no impossible thing to be justified both by Christ , and by the Promise . There is no ground to suppose co-ordinates to be contraries . Why may not Christ given us ▪ justifie us as the meritorious cause , and a principal efficient ; and his Gospel-grant , as his Instrument ? And accordingly each of them may be the object of faith . The principal object is an ens incomplexum , Christ himself : but a subordinat Object is both the Doctrine Revealing what he is and hath done , and the promise which offereth him to us , and telleth us what he will do . If a Princes Son redeem a woman from Captivity , or the Gallows , and cause an Instrument under his own hand ( and the Kings ) to be sent to her , assuring her of pardon , and liberty , and honours with himself , if she will take him for her husband , and trust him for the accomplishment ? Is it not possible for this woman to be pardoned and delivered by the King , by the Princes ransom , by the Prince espoused , and by her marriage with him and by the Instrument of pardon or conveyance ? You may be enriched by a Deed of Gift and yet it may be an ens incomplexum that is bestowed on you by that Deed , and enricheth you too . Your Money and your Lease , both may give you title to your house . The promise is Gods Deed of Gift , bestowing on us Christ and pardon , or Justification with him . Treat . Besides , Abraham was Iustified , and he is made the pattern of all that shall be Iustified : Yet there was no Scripture-grant , or deed of gift in writing , declaring this : God then communicating himself to Belivers in an immediate manner . Answ . Was there no Gospel-grant then extant ? no deed of Gift of Christ and his Righteousness to all that should believe ? Nothing to assure men of Justification by faith , but immediate communications to Believers ? If so , then either there was no Church , and no salvation : or a Church and salvation without faith in Christ : and either faith in the Messiah to come for pardon and life , was a duty , or no duty : If no duty , then — If a duty , then there was a Law enjoyning it , and that Law must needs contain or be conjunct with a revelation of Christ , and pardon and life to be had by him . I suppose that whatever was the standing way of Life and Justification then to the Church , had a standing precept and promise to engage to the duty and secure the benefit . I know not of duty without Precept , nor of faith without a word to be believed . But this word was not written ! True ! but what of that ? Was it ever the less a Law or Promise , the Object of Faith , or Instrument of Justification ? The promise of the seed might be conveighed by Tradition , and doubtless was so . Or if there had been no general conditional grant or offer of pardon through Christ in those times , but only particular communications to some men , yet would those have been nevertheless instrumental Treat . Therefore to call this Grant or Conditional Promise in the Scripture , Whosoever shall believe shall be justified , a transient act of God , is very unproper , unless in such a sense , as we say , such a mans writing is his hand , and that is wholly impertinent to our purpose . Answ . There are two distinct acts of God here that I call Transient . The first is the Enacting of this Law , or giving this promise . If this were not Gods act , then it is not his Law or promise . If it be his act , it is either Transient , or Immanent . I have not been accustomed to believe that Legislation , Promising , &c. are no acts , or are Immanent acts . The second is the continued Moral Action of the Word , which is also Gods Action by that Word as his Instrument : As it is the Action of a written Pardon to Acquit , and of a Lease to give Title , &c. And so the Law is said to absolve , condemn , command , &c. What it saith , it saith to them that are under the Law : And to say , is to Act. Though physically this is no other Action , then a sign performeth in signifying , or a fundamentum in producing the Relation , which is called the nearest efficient of that Relation . Now either you think that to oblige ( the most essential act of Laws ) to absolve , condemn , &c. are Gods acts by his Word , or not . If not , the mistake is such as I dare not confute , for fear least by opening the greatness of it , I offend you . If yea ; then either it is Gods Immanent act , or his Transient . The former I never to this day heard or read any man affirm it to be . That which is done by an Instrument , is no Immanent act in God : To oblige to duty , to give right to Impunity and Salvation , &c. are done by Instruments , viz. the Word of God , as it is the signifier of his will : therefore they are not Immanent Acts. Moreover , that which is begun in time , and is not from Eternity , is no Immanent Act. But such are the fore-mentioned : because the word which is the Instrument , was indited in time . Lastly , that which maketh a change on the extrinsick object is no Immanent act , but such are these Moral acts of the Word : for they change our Relations , and give us a Right which we had not before , &c. therefore they are certainly transient acts . A thing that I once thought I should never by man have been put to prove . Treat . pag. 130. It s true at the day of Judgement there will be a solemn and more compleat Justifying of us , as I have elswhere shewed . Answ . You have very well shewed it : and I take gratefully that Lecture , and this Concession . Treat . pag. 131. Indeed we cannot then be said to be justified by Faith , &c. Hence this kind of Iustification will cease in heaven ( as implying imperfection . ) Answ . And I desire you to observe , that if it be no dishonour to Christ , that we be there ( through his grace ) everlastingly justified without his Imputed righteousness , or pardon , or faith pro futuro , it cannot be any dishonour to him here , that we should repent , and believe , and be sanctified , nor that those should be conditions of further mercy , and sufficient of themselves to justifie us against any false charge that we are Impenitent unsanctified Infidels . If a perfect cure disgrace not our Physitian then sure an imperfect cure and the acknowledgement of it , is no dishonour to our Physitian now . Treat . pag. 137. Thus all those Arguments , If we be Justified by faith , then by our own work , and that this is to give too much to faith , yea more then some say they do to works , which they hold a condition of our Justification ; All these and the like Objections vanish ; because we are not justified by faith , as Justification is considered actively , but passively . Answ . 1. I yet think that I have said enough in my private Papers to you , to confute the conceit of faith's being Passive . 2. If I had not , yet you yield me what I desire : If faith act not , but suffer , to our Justification , then is it no efficient Instrumental cause . For all true efficiency is by Action . And so you keep but a Metaphorical Instrument . But of this more hereafter . Treat . pag. 141. We cannot call Remission of sin a state , as we call Justification . Answ . I do not believe you : and I can bring many Scriptures against you . Put to your self it s enough to ask , How can you constantly make Remission an Essential part of Justification , and yet say , that we cannot call it a state , as we do Justification . In your first Treat . of Just . Lect. 17. pag. 145. you say , Prop. 4. Remission is not to be considered meerly as removing of evil , but also as bestowing good . It is not only ablativa mali , but collativa boni , a plentiful vouchsafing of many gracious favours to us , such as a Son-ship , and a Right to eternal life , as also peace with God , and communion with him . ] And why may we not say , [ A state of Sonship or salvation ] as well as of Justification ? Treat . ib. There is a Justification of the cause , and of the person , alwaies to be distinguished . Answ . There is no Justification of his cause , which doth not so far justifie the person : Nor any sentential Justification of the person , but by justifying his cause . Though his actions may not be justifiable ; yet when the cause to be tryed is , Whether sinful actions be pardoned by Christ , that cause must be justified , if that man be justified . Even as Accusations are not charged upon the person , without some cause real or pretended . Treat . pag. 152. Not only Bucer who is known to place Justification both in Imputed righteousness and Inherent , thereby endeavouring a Reconciliation with the Papists — But Calvin li. 3. cap. 17. sect . 8. — To this purpose also Zanchy — . Answ . Why then might not I have had as fair measure as Lud. de Dieu , Bucer , Calvin , Zanchy ? especially when I go not so far . And yet I take my self beholden to Guil. Rivet , for helping me to some scraps of Phil. Codurcus , who drives at this mark , as you say Bucer doth , though I cannot yet get the Book it self . Treat . pag. 158. O this is excellent , when a man is amazed and in an holy manner confounded at his holiness , as well as at his offences . Answ . So you before say , they must be ashamed of their Righteousness as well as their sins . I do not well understand these distinctions . Nothing in all the world confoundeth me so much as the imperfection of my Holiness : But I dare not think that imperfection to be no sin , left I must think the perfection to be no duty , and so come to works of supererrogation and Evangelical Counsels . And Holiness considered in it self , and not as sinful and imperfect , is amiable in my eyes , and I know not how to be ashamed of it , without being ashamed of God that is its object and exemplar , and heaven that is the state of its perfection . Treat . ib. Set some few , even a remnant aside , comparatively , the whole Christian world both Doctors and people , learned and unlearned , fasten on a Justification by works . — Answ . I hope not so many as you fear , or affirm . First , all the Doctors and people of your judgement do not : And if you thought those so exceeding few among Christians , you would not take me for so singular as you do . 2. None of the truly sanctified are such as you here affirm . 3. The multitude of groundless presumers of Free Grace are not such . And truly though I doubt Justiciaries are too common , I do not think that such Presumptuous ones are so small a Remnant . 4. The Libertines and Antinomians , and many other Sects of their mind , are none of this great number . 5. I will yet hope for all this , that you cannot prove it of the Doctors and people of half the Christian world . Their hearts God knows . And I will not yet believe that in their Doctrine about Justification by works , the Greek Churches , the Armenians , Jacobites , Copti's , Abasine● , &c. do fasten on such dangerous sands , or differ so much from you . 6. I heard as eminent Divines as most I know ( some yet living ) in a publick meeting say , that Bishop Vsher and Mr. Gataker affirmed , that the Papists did not fundamentally differ from us in the Doctrine of Justification . Treat . pag. 167. By all these subtile Distinctions , men would be thought — Answ . Your scope in that page seems to be against any distinguishing whatsoever about works , in this proposition , We are justified by faith , and not by works , If so , that we must not run to any distinction , but say , that in every motion or sense , Works are excluded , and do justifie in none , then I profess it is past my uttmost skill to justifie you for accusing Althamer as you do , for saying , Mentiris Jacobe in caput tuum : Yea if he had upon the reading of Mat. 12.36 . risen higher , and said , Mentiris Christe in caput tuum . For sure he that saith [ By thy words thou shalt be justified ] Or by works a man unjustified , and not by faith only ] can no way possibly be excused from that crime , if no distinction may verifie his words ; but they must then be taken as absolutely false : which I will not be perswaded of . Treat . pag. 219. Serm. 23. Observ . That even the most holy and regenerate man is not Iustified by the works of grace which he doth . This truth is the more diligently to be asserted , by how much the error that confronts it is more specious and refined , and maintained by such abettors , whose repute is not so easily cast off as the former we spake of . Now you come purposely , I perceive to deal with me . I confess the repute of Abettors doth much to bear up opinions through the world , even with them that speak most against implicit faith . But you need not despair of casting off the repute of them you mention Mr. Robertson and Mr. Crandon can teach any man that will learn that lesson . Treat . ib. The Question is not , Whether we are Iustified by works , though flowing from grace , as meritorious or efficient of Justification . This the Opinionists we have to deal with , do reject with indignation . To make Works either merits or efficient causes of our Iustification before God , they grant it directly to oppose the Scriptures ; yea they seem to be offended with the Orthodox , as giving too much to faith , because it s made an Instrument of our Iustification : therefore they are to be acquitted at least from gross Popery . Answ . This is one passage which I understand by your Preface to you Sermons on John 17. you lookt for thanks for : and I do freely thank you for it : for the world is such now , as that I must take my self beholden to any man that doth injure me with moderation and modesty . But you might have done that justice to us Opinionists , as to have put [ any causes at all ] instead of [ efficient causes ] when we had so often told you ( the Orthodox ) that we disclaimed all true causality ; and then your Reader would have been ready to hope that we are free also from the finer Popery as well as the gross . But since I have heard of late times , what it is that goes under the name of Antichristianity and Popery , even with many that are able to call themselves Orthodox , and others that dissent from them , worse then Opinionists ; I confess I begin to have charitable thoughts of a man that is but freed from the charge of gross Popery : and if those tongues should free him also from the imputation of all the finer Popery , I should begin to suspect that somewhat is amiss . Treat . ib. 2. Although to maintain faith and Obedience to be the conditions , and a causa sine qua non of our Justification , be the professed and avowed Doctrine of the Socinians , yet some of late have asserted the same Doctrine , that yet abhor Socinianism — . Answ . For this also I give you the thanks which you expected , on the foresaid grounds . But if we assert the same Doctrine with the Socinians , either it is the same false Doctrine , or the same sound Doctrine . If the later , you might as well have said , the Socinians assert that there is a God , and so do we : But to what purpose ? If the former , then either it is false quoad terminos , or quoad sensum . The former cannot be said without absurdity : the words can have no other falsness , but an unfitness , distinct from the sense : And if the terms be any part of Socinianism , then Christ and James were guilty of Socinianism ; quod absit . If it be the sense ▪ First , I crave no other favour of the impartial Reader , before he judge , then to read the Socinians explication of themselves , and to read my explication here , and in my confession . Secondly , And if he will also peruse the Allegations in the end of that confession , let him judge whether the Orthodox be not guilty of Socinianism . Or if he be tempted to believe Dr. Owens intimations , as if I had dealt injuriously with the Authors there alleadged , I only desire him to turn to the places cited , and peruse them in the Authors , and freely censure me . Treat . 220. Neither is the question about the necessity of holiness , &c. — Only the question is upon what account these are required in justified persons ; whether in some causality , or concurrence as faith is , only not with such a degree of excellency ? Whether good works be required as well as faith , so that we may say , justifying Repentance , justifying Law , ( Love , it should be ) as well as justifying faith ? This is positively and vehmently affirmed by some : but certainly those Arguments and Reasons they bring are too weak to gainsay the Torrent of the Orthodox Divines . Answ . Upon the reading of this , I complained of hard measure in the Preface to my confession : to which you reply somewhat in your Preface to Sermons on John 17. I shall recite the reasons of my complaint . First , I did both at large in private writings to your self , and publiquely to the world , profess that I took neither faith nor works for any causes at all of our Justification ; was it just then to make this the state of the Question , and say I positively and vehemently affirmed it ? ( for you deny not that it is me that you mean , and I know it by passages here agreeable to your private letters ) Secondly , I never once imagined the difference between faith and holy obedience or sanctification , to lie ( in order to Justification ) in the degree of excellency . I never to my remembrance so thought , or wrote , or spoke . But the difference I laid here , first , That ( as to actual obedience , yea and Repentance ) faith hath a peculiar aptitude to this office , as being a Receptive act , and fited to the object , as that object is fitted to our necessity . Secondly , That ( as to assent , desire of Christ , love to Christ offered , accepting him as Teacher , and Lord ) they are essential acts of faith , and so differ not at all , as they are by many supposed to do . Nay , I rather expected that some should have charged me with preferring Holiness before faith in excellency , while I made faith but the seed , and holyness as the fruit ; faith to be but the covenanting , and Obedience the performance of what we consented to ; and in a word , while I made perfect holiness the end of faith , because the end is better then the means : And I was glad when I found you saying the like , Vindic. Legis , Lect. 4. pag. 45. [ 13. Holiness and Godliness inherent , is the end of Faith and Justification . ] But little did I think to have been charged , and that by you , for making the difference to lie in faiths higher degree of excellency , and only in that . Thirdly , I never owned the phrase of [ justifying Repentance , justifying Love. ] nor ever said that we may as well use these as [ justifying faith ] And when none of these things were ever said or written by me , ought you to have left on record to Generations , that [ this is positively and vehemently affirmed . ] On the consideration of this dealing , I must say again , O what is man , and what a sad case were we in , if the best of men were our Judges ! when they will not stick deliberately to publish to the present and future Ages , that we positively and vehemently affirm those things , which we never thought nor wrote , but have by Letters and in printed books both positively and vehemently , & very frequently professed the contrary . Is here any room for further disputing ? yea , when I have told you of this dealing , you own it still , and defend it in your Preface to your Sermons on John 17. I shall therefore before I proceed , examine that Defence . Preface . pag. 3. [ Now when I had endeavoured to state the Question in a most candid and fair way between those that deny a Condition sine qua non of our Justification , and those who affirm . A Reverend and Learned Brother , judging himself concerned in this opinion likewise , doth complain of the want of Candor and truth in my stating of the Question , when I rather expected thanks for my Ingenuity : — Now let any judicious Reader , that is acquainted with controversie , decide , wherein any ( and or truth may be desired here . For I say [ causality ] which is a general word , not efficiency or merit ; Again , I say , some causality , Causalitas quaedam , which is terminus diminuens : yea I added the word Concurrence , which might satisfie any how low I brought the Question . Answer . Will you call to any judicious Reader , to tell you that which I particularly exprest to you ? Again , Then let the judicious Reader judge whether you should have said to the world , any of the forementioned particulars ; First , That I give any Causality to works as to Justification . Secondly , Or that I difference them only in degree of excellency . Thirdly , Or that I affirm , that we may say , justifying Repentance , justifying Love , as well as justifying faith . Fourthly , And this is affirmed positively , and vehemently : and all this when I had positively and vehemently denyed them . Fifthly , Yea , and that only this is the question between us . And what do your defences do to justifie such dealing ? [ you said only Causality in general , and not Efficiency or Merit ] And did not I openly and privately to you deny Causality in general , and not only Merit or Efficiency ? and is that positive or vehement affirming it ? Secondly , you said , Causalitas quaedam , which is terminus diminuens . ] If quoad esse causalitatis it be terminus diminuens , then the meaning is , that I make them no causes . But do you think any Reader will English Causalitas quaedam , by [ no Causality ] But doubtless you mean that it is Terminus diminuens as to the quality or nobility of the cause . But first , I never heard before that quaedam was terminus diminuens ; and if no Readers must understand you , but those that know this to be true , I think it will be but few . Secondly , But what if that were so ? Did you not know that I denyed even all causality , how diminute soever quaedam can express , if it be but real . Thirdly , But you added [ Concurrence ] But it was in Concurrence with the several unjust passages before mentioned : and sure the neighbour-hood of that word hath not force enough to make them all true . Preface . [ My Reverend Brother saith , He vehemently disclaimeth all Causality of works in Justification : surely his meaning is all Proper causal efficiency , and so did I in the stating of it : But to deny Causality in a large sense , is to contradict himself . Answer . If so , what hope of Justice ? Must I in paper after paper disclaim all true Causality , and will you not only perswade the world of the contrary , but persist in it , whether I will or not , and say I mean a [ proper causal efficiency ] Reader , I have no other remedy left , but to advise thee , that if yet after this it be affirmed the next time that I disclaim not all true causality , or mean not as I say , thou believe not the affirmation . Preface . [ For in his Aphoris . 74. Thes . They both , viz. Faith and Works justifie in the same kind of causality , or mediate it ( should be media , ) and improper causes , or as Dr. Twiss causae dispositivae , but with this difference , Faith as the principal , Obedience as the less principal . Here is causality , though improper ; Here is a causa dispositiva : and yet shall I be blamed after I had removed Efficiency and Merit ? Answer . This is but to add injustice . When I have written at large that faith and works are no true causes of Justification , and after tell you that a condition is commonly called causa sine qua non , which is causa fatua , and no cause at all , but meerly nominal , having by custom obtained that name , and that Dr. Twiss calls this causa dispositiva : when I say that they have only a causality improperly to called , which indeed is no causality . Is it justice for you still to perswade the world that I mean some causality , though not efficiency ? The thing I renounce : the name is not it that you only charge me with : if you had , I was not the maker of it . It was called causa sine qua non , before I was born : I must comply with common language , or be silent : especially when I tell you , I take it for no Cause . You give me such justice as the hoast of the Crown Tavern in Cheap-side had , who ( as Speed saith , ) was hanged for saying merrily , that his Son was Heir of the Crown , and his exposition would not save his life . I pray you hereafter remove more then Efficiency and Merit . I take not works to be either the material or formal cause of Justification , no nor the final , though you ( in the words before cited ) affirm it such . Who then gives more to works , you or I ? The final cause is so called , because it causeth us to choose the means to it ; Justification is not a means of our using , but an act of God. Therefore works are not properly the end of it , as to us . And yet let me say this to you , lest you should mistake me : As vehemently as I disown all true causality of works to our Justification , I intend not to fall out with all men that call them causes . As first , Not with Piscator nor such other that call them causes of our final absolution and salvation . Secondly , Nor with those that call them meritorious in the same sense as the Fathers did , though they unfitly use the word . Thirdly , Nor with those that will say , that because they please God , and so are the object of his complacency and will , they may therefore , speaking after the manner of men , be called Procatarctike causes of his act of Justification : and so that the Amiableness and desirableness of faith and holiness , is the cause why he assigned them to this Noble place and office . Fourthly , Nor with them that say , faith is a moral or a Metaphorical , passive or active Instrument of Justification . Though I say not as these men , I will not quarrel with them . Preface . But I need not run to this ; for my Arguments militate against works , at works justifying under any pretended Notion whatsoever . Answer . By the help of this , I shall interpret all your Arguments . And if so , then they militate against the act of faith justifying under the pretended notion of an Instrument , unless you will say that faith is no Act , or Instrumentality is no pretended notion . Preface . And this maketh me admire how my learned Brother could let fall one passage wherein he may be so palpably and ocularly convinced to the contrary by the first looking upon my Arguments ; that which he saith is [ the strength of my Arguments , lies upon a supposition , that conditions have a moral efficiency ] — There is no one of these ten Arguments brought against Justification by works , as a Condition sine qua non , that is built upon this supposition , or hath any dependance on it , only in the fourth Argument after their strength is delivered , I do ex abundanti , shew that a Condition in a Covenant strictly taken hath a moral efficiency . Answer . First , you confess it is your Assertion , that such Conditions have a moral efficiency . Secondly , I never said that you made that a Medium in all your Arguments , nor that you intended that as their strength ; but that their strength lyeth on that supposition ; and if I have mistaken in that , I will not stand in it : But I think to shew you that without that supposition your Arguments have no strength : which if I do , then judge at what you marvailed . But it s a farther act of injustice in you , in alleadging me Apol. pag. 8. saying that some conditions are impulsive causes , when I told you it is not qua conditions , but only as materially there is somewhat in them that is meritorious . I doubt not but the same thing may be the matter of a cause and a condition . I shall now return to your Lect. of Justification , and there speak to the other passage in your preface , about justifying Repentance and Love , &c. Treat . pag. 220. [ This therefore I shall ( God willing ) undertake to prove , that good works are not a condition , or a cause sine qua non of our Justification . Answer . But remember that it is Justification , either as begun in constitution , or continued , or as pronounced by the Judges Sentence , that the Question comprehendeth , and not only the putting us into a justified state ; And its works under any notion that you speak of , and not only under the reduplication , quà works . Treat . p. 221. First I shall instance in the great pattern and example of our Justification , Abraham ; from whom the Apostle concludeth a Justification of all Believers in the like manner he was . Now that Abraham was not Iustified by works , or his working , though a godly man , the Apostle , &c. Answ . 1. I distinguish between works in Pauls sense , and works in Iames his sense . And because you say so much against distinguishing of works , ( before ) as deceitful ; I will first prove the necessity of distinguishing . 1. Works in Pauls sense are such as make the Reward to be not of Grace , but of Debt . Works in Iames his sense are not such : therefore they are not the same . Works in Pauls sense , are actions as valuable offered to God , and justifying by their value . But works in Iames his sense , are none such . Proved . The works that James speaks of must necessarily be done : Works in Pauls sense , we may not so much as imagine that we can do ; viz. such as make the Reward of Debt , and not of Grace . Though the matter of such works may be done , which Justiciaries thus conceive of , yet under such a notion , no man may once imagine that he hath them . 2. Works in Pauls sense are such as stand in competition with Christ , or at least , would be co-partners with him in a co-ordination . But works in James his sense are none such , but such as stand in a due subordination to Christ ; such undoubtedly there are : And such James speaks of . That Paul speaks of works as Competitors with Christ , or as co-ordinate , an hundred Texts will prove ; and the case is so plain , that I think it not worth the insisting on , seeing the impartial reading over the Epistles may satisfie . 2. I distinguish of Justifying , quoad modum procurandi , or of the distinct Interests of mens actions therein , signified in the preposition [ By. ] Paul speaks of Justification [ By ] works , as by valuable deserving causes , or procatarctike causes , moving God to justifie us by their worth , or by some true causality procuring it . But Iames speaks of Works as supposing the perfect Satisfaction and Merit of Christ , and that all that is valuable to the causal procurement of our Justification is to be found in him alone , and therefore he leaves no causality herein to works but takes them as a meer condition , which cease suspending when performed . For the efficiency of a condition , is only in suspending till performed : And so Rebellion can suspend ; when the ceasing of that Rebellion by obedience , doth not cause , but only cease suspending . Now I answer to your Minor , that Abraham was not justified by works in Pauls sense , but he was in Iames's sense , unless you will own the saying which you chide Althamer for . ( Though I must say that in his Conciliationes Loc. Script . Althamer deals more mannerly with Iames. ) Abraham was not justified by works , as making the Reward of debt , and not of grace : for he had no such works : But Abraham was justified 1. By the act of faith , as a condition : therefore by an act under some notion . I know of few Divines that deny that faith is a condition of Justification . 2. However you confess your self that Abraham was Justified by faith as an instrument : and you say that it was by the act of faith ( and not the habit . ) And though you take this to be but a nominal act , and really a Passion , yet so do not others : for herein you are more singular ( a thousand to one , as far as I am able to understand ) then I am in the Doctrine which you charge with singularity . 3. The faith that Abraham was justified by , was not only a bare apprehension of Christs Righteousness , but a receiving of Christ as Christ , which is called , Works , by your party . 4. It was either By or Because of his External Obedience , that Abraham was justified . Proved . 1 By Iames 2.21 . Was not Abraham our Father justified by works , when he had offered Isaac his son upon the Altar ? 2. From Gen. 22.12 , 16 , 18. By my self have I sworn saith the Lord , for because thou hast done this thing , and hast not with-held thy son , thine only son , that in blessing I will bless thee , &c. And in thy seed shall all the Nations of the earth be blessed , because thou hast obeyed my voice ▪ But then I must add , that this was none of Abrahams first Justification , for he was just before this ; but it was a renewed Acceptance and Approbation of God , and a kind of sentential Declaration thereof , by the voice of the Angel. But a Justification it was , and so James calls it . Now let us hear your Replies . Treat . pag. 221. This cannot be a solid Answer . 1. Because the Apostle speaketh generally of works in this description of Iustification , though in other places he sometimes saith [ the works of the Law ] yet Abraham could not be Instanced in for such works , &c. — When we read the Holy Ghost spake generally of all works , who are we that we should limits it to some ? — By their interpretation , the believer should be opposed only to some kind of works and faith , &c. Answ . 1. The ordinary strain of the Apostles speech , being expressive of the works of the Law , is Expository of the rest , 1. Because a few passages must be usually expounded by many . 2. And because a few ( much more abundance of ) limiting passages , must expound those where the restriction is not expressed . 2. Have not I ever yielded to you that all works are excluded from Justifying as works ? but it follows not that therefore they are ( as you may say ) excluded under any Notion whatsoever . 3. And why might not Abraham be instanced in ? Your proof is none . 1. Is it not a good Argument Negative , Abraham was not justified by works , therefore we are not ? And a good Argument to prove the Antecedent : Because he had no works that could justifie : No nor those which were then trusted on to Justification . 2. Doth not Paul shew that he speaks of these , when he proves his assertion , 1. Because Abraham was then in uncircumcision , Rom. 4.10 . ( what 's that to Gospel obedience ? ) 2. Because the Law was long after the promise , and was not then given , Gal. 3.17 . 3. Paul maketh it all one to be justified by works , and to be justified by the Law ; as abundance of passages shew . A multitude of particular Texts do expresly shew that it is a Legal Iustification only that he speaks of , and that he directly intendeth only Legal works . I will now instance but in one , viz. Rom. 4.13 . compared with Gen. 22.18 . [ For the promise that he should be heir of the world , was not to Abraham and his seed by the Law , but through the righteousness of faith . ] Now compare with this , the words of the promise it self , [ And in thy seed shall all the Nations of the earth be blessed , because thou hast obeyed my voice . ] So ver . 16 , 17. Because thou hast done this thing , &c. ] 4. It s not easie to conceive how any man can expect a Legal or Pharisaical Iustification by Evangelical works without a gross contradiction : For example ; to be justified Legally by Evangelical faith , desire , love , thanks , joy , self-denyal , confession , &c. are all palpable contradictions : And such a mans faith must be thus exprest ; I expect to merit Iustification legally , by believing in Christ as the sole Meriter of my Iustification and salvation , or by desiring Christ , or by loving Christ as the sole Meriter of my salvation : Or by thanking him , or rejoycing in him as the Sole-meriter of my salvation ? Or I expect legally to merit Iustification , by denying that I can merit it , by any righteousness of my own ; or by confessing that I deserve damnation by my sins , or by praying or seeking for salvation by free gift , as merited only by Christ . ] All these are palpable contradictions ; and no man can hold both that knoweth what he doth . 5. Yet I will suppose that though no man can so trust to his works for legal Justification , that are apprehended by him as Formally Evangelical , yet perhaps he may do it by some works that are Materially Evangelical , and fancied by him to be what they are not . And so I still say , that though it were Legal works that Paul did directly dispute against , yet consequentially and indirectly he disputeth against works commanded only in the Gospel , if men will do them to Legal ends , and fancy them to be of the value legally to justifie them . 6. I will therefore suppose some men to be so unreasonable , as to expect a Legal Justification , by their believing or confessing that Christ only can Legally justifie them , and not themselves ; and so I will grant you , that Paul doth ( consequentially ) exclude all works , even Evangelical works from Justification : But though he exclude all works , yet not in every notion , nor doth he exclude All interest of All works in our Justification . All works as valuable offerings , he excludes , and so as meritorious , not only in point of Commutative Justice , but also in point of Legal worth and Legal Justice , as the Pharisees supposed them meritorious : All works he excludes from all proper Causality . But he doth not exclude all works from having any Interest at all in subordination to Christ . Do you verily believe that Repentance and Faith have no Interest in our Pardon , in sub-ordination to Christ ? If you say , No , not any , you contradict God , and your self , and all the Christian world . If you say , Yea , but they justifie not qua works ; you say nothing to the controversie : For I have over and over as loud as you , professed that they justifie not formaliter as works . If you say they have any Interest : 1. Tell us better what it is . 2. And then you confute your general assertion . There 's no Christian that I know but will confess that the Gospel works have the interest of Declaring signs in our final Iustification . And few will deny that Repentance hath the interest of a necessary qualification , or condition to our first Justification . Now would you perswade us that Paul excludeth this kind of Interest , or opposeth faith to it ? If not against the signal interest of works , then not against all Interest ; therefore if Pauls general exclusion will consist with your signal Interest , then I shall maintain that it will consist with the fore-explained Conditional interest . I will not therefore be guilty of your charge of limiting the Holy Ghost . If he spake of all works , I will believe he means All works . But 1. If he over and over near an hundred times at least , explain himself as speaking of the Law , I will not shut my ears against that explication . And 2. I will grant it is also all Evangelical Works , at least by consequence : But I need not therefore grant that because he excludeth All Work , therefore he excludeth All kind of Interest of all works ; but only that sort which he disputeth against . Besides all this , I must distinguish of Justification , Legal and Evangelical , respective to the promises and threatnings of the Law and Gospel , which do differ . No works at all did justifie Abraham , from the charge of the Law , Thou art a sinner , as being the Righteousness of the Law , and the matter of that Justification . Nor will any works at all so justifie us . But it doth not follow , that therefore no works will justifie a man from the false accusation of being an Impenitent , Unbeliever , and so having no part in Christ , whose Righteousness must stop the mouth of the Law : Or that no works are the matter of the righteousness required in this Constitution , [ He that believeth shall be saved : Repent that your sins may be blotted out . ] Which are here required as the condition of our freedom from the Law , by the righteousness of Christ . In a word , Paul bestows a large dispute to prove that no works of ours do answer the expectation of the Law , and so cannot justifie us themselves from its Accusation . It s an ill consequence , that therefore Paul proveth that no works of mans do answer the special constitution or condition of the Gospel [ Repent and Believe in Christ , &c. ] and so are not the Condition of our interest in that perfect righteousness of Christ , which is the only valuable cause of our foresaid Justification . Treat . 222. Again , that works of all sorts are excluded , is plain , if you consider the Object of Iustification , who it is that is here said to be justified , and that is , the ungodly . By the ungodly is one meant that hath not a sufficient and adequate holiness : so that Abraham though regenerated , yet as to Iustification is ungodly , he cannot stand before God , or endure , if all his imperfections be enquired after . Now certainly he that fulfilleth the conditions of Iustification , cannot be called ungodly ; for he doth all that is required . Answ . 1. Again , I grant all works excluded : but not in all their relations ; nor are all their Interests in Justification excluded . 2. This Argument I should not have expected from you . You confess that by ungodly , is meant such , though Regenerate and holy , that have not an adequate holiness : Adequate ; To what ? to the Law ? or to the constitution of the condition in the Gospel ? Marvel not if I deny the Consequence of your Argument , and if I be unable to digest your reason for it . You say , [ He that fulfilleth the Condition of Iustification , cannot be called ungodly . ] But what Condition ? I confess he that fulfilleth the Laws condition cannot be called ungodly , nor be unjustifiable by that Law. But he that performeth the Gospel-Condition of liberation , may be called ungodly in the sense you now mentioned , that is , unjustifiable immediatly for his works by the Law : or one that hath not an holiness adequate to the Law. Though indeed he cannot be called Evangelically ungodly . I suppose you clearly see that your Argument makes as much against any Condition of Justification in us , as against works being the condition . For against faith it self , being any Condition , you may equally argue , [ Its the ungodly that are justified : But he that fulfilleth the conditions of Iustification , is not to be called ungodly . Ergo , &c. ] But if you take ungodliness ( as you do ) for unadequate holiness ( to the Law ) I deny your Minor . Can no man but the Perfectly obedient , perform the condition of pardon in the Gospel ? Treat . ib. So that this is very considerable , that all those whom God justifieth , he justifieth them not for any thing they have of their own , or any conditions they have performed ; but as such who are sinners in a strict examination , and so deserve condemnation , and therefore no works of grace are looked upon . Answ . I have answered this fully in Colvinus . 1. Though Protestants oft say , that God saveth men for their obedience , and Scripture use the term [ because ] oft , yet I am willing to yield to you that men be not saved nor justified for any thing of their own , or for any conditions : But yet he would not justifie them without the performance of some conditions ; but would condemn them for the non-performance , even with a special condemnation , distinct from that which is for their sins against the Law. 2. Colvinus was the first man , and you are the second that ever I read ( to my remembrance ) saying that God justifieth men as sinners . A quatenus ad omne valet consequentia . If as sinners , then all sinners are justified . If not as performers of any Condition , then not as Believers ! These things want proof . Treat . ib. Lastly , that all works are excluded , is evident by the Apostles allegation out of David , who makes mans blessedness to be in this , that God imputeth righteousness without works . Answ . 1. This is sufficiently answered in the former . 2. Paul hence immediately concludeth that Righteousness comes not only on the Circumcision : whence you may see what works he means . 3. Your selves expound the foregoing term ungodly , of men that have not adequate holiness , though sincere ; therefore you must so take this equipollent term [ without works ] for [ without that adequate holiness ] : but it follows not , that therefore it s without any humane act . 4. Yet still I grant this also , that its without any humane act , considered as the matter of a Legal righteousness , or as opposite to Christ , or co-ordinate with him : but not without any humane act , as subordinate to Christ , and as the matter of that Evangelical righteousness which is required in this Constitution [ Repent and Believe the Gospel ] viz. sincerely . Treat . pag. 223. And indeed it is at last confessed , that its faith only that makes the contract between God and the soul : that good works are not required to this initial consenting unto Christ , so as to make him ours , but in the progress . This is that in effect , which the Papists affirm in other words , That the first Justification is only by faith , but the second by good works . Answ . How would you have your Reader understand these two insinuations ? 1. Have I so oft asserted that which you call my Confession , and put it into an Index of distinctions , least it should be over-lookt , and told you as much so long ago in private writings , and do you now come out with an [ Its at last confessed . ] I hope you would not intimate that ever I denyed it : or that ever I wrote Book of that subject , wherein I did not expresly averre it . But then ( that you think not better of me then I deserve ) I must tell you , that when I still excluded works from our begun Justification , it was external Obedience , and not Repentance , nor those acts of faith ( even the Receiving Christ as Lord and Teacher ) which those that oppose me call works . 2. If you take it but for an argument to convince such as I , that [ the Papists hold it : Ergo ▪ &c. ] I must complain that it is uneffectual : But if you intend it for another effect on other persons , viz. to affright them with the sound of so horrid a name , or drive them away by the slink of it , then you may possibly attain your ends . But you should have attempted it only by truth . Is it true , that [ this is that in effect , which the Papists affirm in other words ? ] Yea is it not a notorious truth , that it is quite another thing which the Papists affirm in somewhat like words ? 1. The world knows that the Papists by the first Justification , mean the first infusion of renewing special grace . 2. And that by the second Justification , they mean , the adding of further degrees of Sanctification , or actuating that which before was given . 3. That they hold , faith justifieth in the first Justification constitutivè . 4. And that works or holiness justifie constitutivè in the second Justification , even as Albedo facit album , vel doctrina indita facit doctum . On the other side , I have told you often privately and publikely , that , 1. By Justification I mean not Sanctification , nor any Physical , but a Relative change . 2. That by first and second , I mean not two states , or works , but the same state and works as begun , and as continued . 3. That faith justifieth neither constitutivè & inhaerenter , nor as any cause , but as a Receiving Condition . 4. And that works of external obedience are but a dispositive condition , and an exclusion of that ingratitude that would condemn . And now judge on second thoughts , whether you here speak the words of Truth or Equity . Treat . ib. Against this general exclusion of all works , is opposed ver . 4. where the Apostle saith , To him that worketh the Reward is of debt ; from whence they gather that works only which are debts , are excluded . Answ . I never used or heard such a collection . All good works are debts to God ; but our collection is , that works which are supposed by men to make the reward of Debt , and not of Grace , are excluded . Treat . But if this be seriously thought on , it makes strongly against them ; for the Apostles Argument is à Genere : if it be by works , it s of Debt : therefore there are not works of Debt , and works of no Debt . Answ . 1. If the Apostle argue à Genere , then he argueth not from an Equivocal term ; and therefore of no works but what fall under his Genus . 2. And the Apostles Genus cannot be any thing meerly Physical , because his subject and discourse is moral : and therefore it is not every act that he excludeth . 3. Nor can it be every Moral Act that is his Genus : but only Works in the notion that he useth the word ; that is , All such Works as Workmen do for hire , who expect to receive wages for the worth or desert of their works . I shall therefore here confute your assertion , and shall prove that All works do not make the Reward to be of Debt , and not of Grace : and consequently that Paul meaneth not either every Act , or every Moral Act , here ; but only works supposed Rewardable for their value ! ( What you mean by Works of Debt , and Works not of Debt , I know not : they are not Scripture words , nor my words ; For still I say , All Good works are of Debt to God from man. ) Argument 1. Ex natura rei ; There are many Moral Acts that make not the Reward from men to be of Debt , and not of Grace : Much less will such Works make the Reward from God to be of Debt , and not of Grace . The Consequence is grounded on these two or three Reasons . 1. God is infinitely above us ; and therefore less capable of being obliged by our works then man. 3. God is our absolute Proprietary , and we are wholly his ; and therefore we can give him nothing but his own . 3. God is our Supreme Rector , and we are bound to a perfect fulfilling of his Law : and we are sinners that have broak that Law , and deserve eternal death : therefore we are less capable of obliging him by our works as our Debtor , then of obliging men ( and indeed uncapable . ) 4. Gods Reward is Eternal Glory , and mans is but some transitory thing : therefore we are less capable of making God our Debtor for Justification and Salvation , then man for a trifle . This proves the Consequence . Now the Antecedent I prove by Instances . 1. If a man be ready to drown in the water , and you offer to help him out , if he will lay hold of your hand : this act of his is Actus humanus vel moralis , and yet makes not the deliverance to be of Debt , and not of Grace . 2. If a man be in prison for Debt and you ransom him , and offer him deliverance on condition he will but consent to come forth on the account of your Ransom : this moral Action makes not his Deliverance to be of Debt , and not of Grace . 3. If a man be condemned for Treason , and upon Ransom made , you procure and offer him a pardon , on condition he will take it , or if you say , If you will give me thanks for it , or take it thankfully ; or , If also you confess your Treason ; or , If also you crave pardon of the Prince ; or , If also you confess me your benefactor ; or , If also you will profess your purpose to take up rebellions arms no more ; or , If also you will openly profess the Princes Soveraignty , and renounce the Leaders of the Rebells , whom you have followed ; Vpon any one , or on all these conditions , you shall have a free and full pardon ; without any cost or suffering of your own . Do you think that any of these do make the pardon to be of Debt , and not of Grace ? 4. If you give a man a Lordship on condition he take it as a free Gift from you , and pay you yearly a grain of sand , or do some act of homage ( as to say I thank you ) which hath in it no consideration of value , but only of acknowledgment of dependance , doth this make your Gift to be not of Grace ? 5. If you give a beggar a piece of gold , on condition he will take it , and put off his hat , and say , I thank you . I will not believe , that any of these Acts do make the Reward to be not of Grace . But if you bid them , Go and do me so many daies work for it , importing somewhat profitable or valuable for yourself , then the case is altered . Argument 2. Those works which a man cannot be justified without , make not the Reward to be of debt and not of Grace : But there are some works that a man cannot be justified without , Jam. 2.24 . Matthew 12.37 . what ever they be , some they are . Argument 3. Those works which a man cannot be saved without , make not the Reward to be of Debt and not of Grace . But there are some works that we cannot be saved without . Therefore there are some works that make not the Reward of Debt and not of Grace . The Major is proved by the express exclusion of works in this sense , from salvation : both as begun , and as consummate , 2 Tim. 1.9 . who hath saved us , and called us with an holy calling , not according to our works , but his own purpose and grace , &c. Ephes . 2.8 , 9. For by Grace ye are saved , through faith , and not of your selves , it is the gift of God : not of works , lest any man should boast , Tit. 3.5 , 6 , 7. Not by works of Righteousness which we have done , but according to his Mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost , — that being justified by his Grace , we should be made Heirs according to the hope of eternal life , Rom. 6.23 . For the wages of sin is death , but the Gift of God is eternal life through Jesus Christ our Lord , ] Act. 4.12 . Neither is there salvation in any other , Mat. 25.34 . Come ye blessed of my Father , inherit the Kingdom prepared for you , &c. ] whence Expositors conclude against works . The Minor may be proved by an hundred texts , Mat. 25.35 . For I was hungry , &c. Rev. 22.12 . and 2.23 . Mark 13.34 . Rev. 20.13 . Jam. 2 14. 1 Pet. 1.17 . He will judge every man according to his works , &c. Argument 4. Those works which Grace commandeth , and causeth the Godly to perform , do not make the Reward to be not of Grace , but of debt . But there are some such works . Ergo , &c. The Major is evident : What Saint dare say , that he hath a work that makes not the Reward of Grace , especially when it is a work of Grace ? The Minor is as true as Scripture is true , 2 Cor. 9.8 . Col. 1.10 . 2 Thess . 2.17 . 2 Tim. 2.21 . Tit. 3.1 . Heb. 13.21 . Mat. 5.16 . Heb. 10.24 . 1 Pet. 2.12 . Tit. 2.14 . and 3.8 , 14. Ephes . 2.10 . &c. — Dare any say that God hath not commanded good works ? or yet , that he hath commanded us in the Gospel , so to work that the Reward may not be of grace , but debt ? Will any say that the Saints do no good works ? or else that they do such good works as make the Reward to be not of Grace but of debt ? I hope not . Argument 5. Repentance is a moral Act : Repentance maketh not the Reward to be of debt , and not of grace : therefore there are some works that make not the Reward to be not of grace , but of Debt . The same I say of Faith it self , and other Acts. But perhaps some one else will object , that though its true that there be such works , yet they have no Interest in the business of our Justification , and therefore Paul doth hence exclude them . Answer . First , It sufficed to my last purpose to prove that there are works which will not bear his description , and therefore are not they that he means . Secondly , But that those other works have some Interest in the business of our Justification , I have proved in the beginning . Repentance hath the promise of Pardon : so hath faith , &c. But I 'le not unseasonably here digress to this , but refer you to what is said before and after , and elsewhere more at large . Argu. 6. In ver . 5. the opposite term [ he that worketh not ] doth not signifie him that performeth no moral act . Therefore in the fourth verse , [ he that worketh ] doth not signifie him that doth perform any moral act . The consequence is undeniable from the evident immediate opposition , between him that worketh , and him that worketh not . The Antecedent I prove , First , From the words of the Text , which mention one act , even believing , as opposite to working , and implyed in , or consistent with not working . [ To him that worketh not , but believeth . ] Secondly , Because else it would subvert the Gospel . What sense would you make of it if you should interpret this and such texts as this of all moral Acts ? Such as Christian ears would abhor . If [ working ] be the Genus , and the Text will hold as extended to Believing , Repenting , &c. as the species , and that even in their due Evangelical notion : Let us try them a little in such an Exposition . ver . 4 , 5. [ to him that worketh , that is , Repenteth , Believeth , &c. the Reward is not of Grace , but of Debt . But to him that worketh not , ( that is , that Repenteth not , Loveth not God ▪ Desireth not Christ or Grace , believeth not in Christ , ) but believeth in him that justifieth the ungodly , his faith ( supposing he have it not ) is imputed to him for righteousness . ] Is this a sweet and Christian sense ? If we should run over an hundred such Texts by such an Interpretation , you would hear no sweeter Melody . Let us hear some modern Expositors , ( for I will give you no thanks to grant me the Ancients , without citing them ) 1. Calvin , ( that excellent Expositor ) saith thus [ Optrantem vocat qui s●is meritis aliquid promeratur : non operantem , cui nihil debetur operum merito . Neque enim fideles vult esse ignavos ; sed tantum Mercenarios esse vetat , qui à Deo quicquam reposcant , quasi jure Debitum . ] Is not this one of the Opinionists , that so far joyneth with the Socinians and Papists ? 2. Bullinger ( and Marlorate citing him ) makes the Apostle to argue thus [ Si quis sit qui promereatur aliquid opere suo , res promerita , non imputatur illi gratis ; sed ut debita redditur : Fides reputatur in justitiam , non quod aliquod tale promereamur , sed quia Domini bonitatem apprehendimus . Ergo , &c. 3. Beza : Atqui ei qui operatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Id est , ei qui ex opore sit aliquid promeritus . Cui opponitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui non operatur , id est , qui opus nullum adfert cujus mercadem flagitet , sed gratuita Dei promissione nititur — Justificatio enim gratiae est in Christo , ista vero Meriti est in nobis . 4. Piscator in Schol. Sic argumentatur Paulus : Ei qui operibus meretur , merces non imputatur . ver . 4. Atqui Abrahamo justitia fuit imputata ; ver . 3. Ergo Abrahamus justitiam non est meritus operibus . 5. Peter Martyr also is a down right Opinionist ; In loc . pag. ( mihi ) 168. Et cum audimus à Paulo , Operanti & non operanti , nequaquam sic accipere debemus , quasi illi qui crodant non operentur . Nam de illa tantum operations loguitur , qua moreamur , an t mereri velimus Justitiam . Etherl●●● consideratu dignum , est , quod apud Theologos sehelasticos jam inveteravit us dicant meritum à Paulo appellari debitum : Quare cum hic Paulus à Justificatione debitum auferet , necessariò ▪ etiam tollit meritum , si propriè ac verè de illo velimus loqui . 6. Aretius in loc . Tertium Argumentum ex vi relativorum , opera postulant mercedem suo jure , ac debito non ex gratia , sed Abrahamo justitia debito , non sao jure , sed ex gratia est collata : Ergo , &c. — ver . 5. Nam si opera non opus fuisset imputatione , sed tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulasset meritorum suorum debitum mercedem . 7. Anton. Faeyus in loc . Argumentatur Apostollus ex locati & conduct● inter homines recepto jure : qui enim locat operam suam , pasciscitur cum conductore , ut congruens operae pretium ipsi numeretur : adeo ut non obtineat mercedem gratis , sed ex operae cum ipsa mercede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Argumentum ergo est à disparatis : sunt enim disparata merces & donum , ut & operans & non operans . Operans accipit mercedem debitam : non operaens accipit donum . Est enim inter Deum & homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa quae est inter donantem , & donatarium . — Quod ad nomen mercedis spectat , apparet illam duplicom esse : nempe mercedem debitam ex proportione operae cum re , per proportionem Geometricam : ut cum operario pro diurna opera datur quod aequum est , ex mutuo stipulatu . ( This he thinks is here meant ) . A lia merces est non debita , sed gratuita : estque tanquam fructus vel commodum quoddam — ( This he thinks not here meant . ) Operantem vocat illum qui legis operibus Justitiam venatur : non quod unquam ullus extiterit qui sic operatus est , ut mercedem debitam merito possit postulare , sed ex hypothesi loquitur , hoc modo ; siquis operaretur ut decet , mercedem debitam posset exigere . 8. Dav. Paraeus in loc . Explicat quid sit fidem imputari pro justitia : minime videlicet idem quod actum vel opus fidei suo merito reputari pro justitia ( sic enim nihil confecissit , ) sed credenti iustitiam ex gratia imputari nullo merito aut debito — Operantem non vocat cum qui bona opera facit , sed qui bonis operibus confidit , justitiam quarit , seu qui operatur debitae mercedis causa . Nam & credentes bene operantur , non vero ut Mercenarii : nec operibus Justitiam & vitam mereri volunt . Qui enim sic operatur excluditur à gratia , &c. — Ita , inquit res habet inter homines : qui laborat pro mercede , in vinea , militia , ruri , vel domi , ei merces per acto labore non imputatur vel donatur ex gratia , sed redditur ex debito ut meritum ; idque ex ordine justitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae sancit aequalitatem Arithmeticam laboris & mercedis . Talis enim labor est meritum , opus indebitum , mercedem ex indebita faciens debitam propter justitiam . — Abrahae igitur promissa & imput●tio fuit justitiae merces , nullo operum merito , sed mera gratia . — Qui vero non operatur , nempe pro mercede , h. e. qui non quaerit Justi●iam operum meritis . 9. Dr. Willet in loc Q. 12. By him that worketh is understood , him that worketh with an intent thereby to merit or to be justified : For he that believeth also worketh ; but he is said , not to work secundum quid , because he doth it not to the end to merit by . 10. Dav. Dickson in loc . Ratio 3. Mercenario operanti , seu Justitiam ex operibus quaerenti , merces non potest esse gratuita , sed ex debito seu merito retribuenda est . 11. Cartwright cont . Rhem. in loc . For if the Reward should be given according to works , God should be a Debtor unto man : But it is absurd to make God a Debtor to man. 2. He speaketh not of that Reward that ignorant men challenge to themselves ; but of the Reward that God should in justice give , if men had deseerved it by their works . 12. Hemi●gius ( even a Lutheran ) supposeth the Argument to be thus . Imputatio gratuita non est operantis merces : justitia credentis est imputatio gratuita : ergo justitia credentis non est operantis merces . Major probatur per contrarium ; Merces operanti , id est , ei qui aliquid operibus promeretur , datur ex debito . — Probatio haec per concessionem Rhetoricam intelligenda est . Nequaquam enim Paulus sentit , quod quisquam ex debito fiat justus revera , sed quae sit natura rerum indicat — Imputare est aliquid gratia conferre , non ex debito tribuere . — Merces proprie est quod debebatur ex merito : hoc est . Debiti solutio . Yea in his blow at the Majorists he confesseth the truth [ 8. Evertitur corum dogma , qui clamant , opera necessaria ad salutem , quae salus cum à Justificatione separari nequit , non habet alias causas aut merita , quam ipsa Justificatio . Hoc tamen fatendum est , quod opera necessariò requirantur in Justificatis , ut iter intermedium , non ut causa aut merita . 13. Mich. Ragerus ( a Lutheran ) in loc . Imputatio fidei opponitur imputationi ex merito ; imputatio fidei fit secundum gratiam : E. fides in negotio Justificationis , non consideratur ut opus morale : quid enim per modum operis imputatur , secundum debitum & meritoriè imputatur — [ Et qui operatur ] sive operans renatus sit , sive non , dummodo eâ intentione operetur , ecque fine , ut mercedem reportet & opera sua censorio Dei judicio opposita velit . 14. In like manner Georg Calixtus ( a Lutheran ) in loc . pag. 26.28 , &c. To these I might add many other Protestant Expositors , and the votes of abundance of Polemical Divines , who tell the Papists that in Pauls sense it s all one [ to be justified by works : to be justified by the Law : and to be justified by merits . ] But this much may suffice for the vindication of that Text , and to prove that all works do not make the Reward to be of Debt ▪ and not of Grace , but only meritorious mercenary works , and not those of gratitude , &c. beforenamed . Treat . ibid. [ The second Argument may be from the peculiar and express difference that the Scripture giveth between faith and other graces , in respect of Justification . So that faith and good works are not to be considered as concurrent in the same manner , though one primarily , the other secondarily : so that if faith when it s said to Justifie , doth it not as a condition , but in some other peculiar notion , which works are not capable of , then we are not Justified by works as well as faith . Now it s not lightly to be passed over that the Scripture still useth a peculiar expression of faith , which is incommunicable to other graces . Thus Rom. 3.25 . Remission of sins is through faith in his blood , Rom. 4.5 . Faith is counted for Righteousness , Rom. 5.1 . Galatians ● . 16 . &c. Answer . First , This is nothing to the Question , and deserves no further answer . The Question is not now whether faith and works justifie in the same manner : that 's but a consequent ( rightly explained ) of another thing in question ; your self hath here made it the question , whether Works be Conditions of Justification ? And that which I affirmed is before explained . I grant , that if faith justifie not as a condition , but proxime in any other respect , then Faith and Repentance , &c. justifie not in the same manner : so that the sameness of their Interest in the general notion of a condition , supposeth faith to be a condition ; but if you can prove that it is not , I shall grant the difference which you prove . Now it is not our question here , whether faith be a condition , or an Instrument ; but whether other works ( as you choose to call them ) or humane acts be conditions . Secondly , Scripture taketh not faith in the same sense as my Opposers do , when it gives it the peculiar expressions that you mention . Faith in Pauls sense , is a Belief in Jesus Christ ( in all the respects essential to his person and office ) and so a hearty Acceptance of him for our Teacher , Lord and Saviour ; ( Saviour I say both from the guilt and power of sin ) and as one that will lead us by his word and spirit into Possession of eternal Glory which he hath purchased . ] So that it includeth many acts of Assent , and a Love to our Saviour , and desire of him ; and it implyeth self-denial , and renouncing our own righteousness , and all other Saviours , and a sense of our sin and misery , at least , Antecedents or concomitants ; and sincere Affiance and Obedience in gratitude to our Redeemer , as necessary consequents : And this faith is set by Paul , in opposition to the bare doing of the works of Moses Law ( and consequently of any other works with the same intention ) as separated from Christ who was the end and life of it , or at least , co-ordinate with him ; and so as the immediate matter of a legal Righteousness ; and consequently as mercenary , and valuable in themselves , or meritorious of the Reward . This is Pauls faith . But the faith disputed for by my Opponents , is the Act of recumbency or Affiance on Christ at Justifier or Priest , which they call the Apprehension of Christs righteousness ; and this as opposed to the Acceptance of Christ as our Teacher ▪ and King ▪ our Husband , Head , &c. ( further then these contain his Priesthood : ) and opposed to Repentance , to the love of our Saviour , to denying our own righteousness , confessing our sins , and confessing Christ to be our only Saviour , Thankfulness for free grace , &c. all which are called works by these men , and excluded from being so much as Conditions attending faith in our Justification or Remission of sin . The case may be opened by this similitude . A Physitian cometh to a populous City in an Epidemical Plague : There is none can scape without his help : he is a stranger to them , and they have received false informations and apprehensions of him that he is but a mountebank and deceiver ; though indeed he came of purpose in love and compassion to save their lives , having a most costly receipt which will certainly cure them . He offereth himself to be their Physitian , and freely to give them his Antidote , and to cure and save them , if they will but consent , that is , if they will take him for their Physitian , and thankfully take his medicine ; His enemies disswade the people from believing in him , and tell them that he is a Deceiver , and that if they will but stir themselves , and work , and use such dyet and medicines as they tell them of , they shall do better without him ; and a third party that seem to be friends , tell them , though you do take him for your Physitian yet must you work your self to health , and take those other medicines as well as his , if you will be cured . But the Physitian saith , its only your trusting in me that can cure you . Now here we are at a loss in the interpreting of his conditions . Some say , that they must be cured barely by believing or trusting in him , and not by taking his person in the full relation of a Physitian , or at least , not by taking his medicine , which they abhor , nor by exercising or sweating upon it , or observing the dyet and directions which he giveth them . But I rather interpret him thus ; in requiring you to take him for your Physitian , it is implyed , that you must take his medicines , how bitter soever , and that you must order your selves according to his directions , and must not take cold , nor eat or drink that which he forbiddeth you ; for though it be only his precious medicine that can cure you , yet if you will take those things that are destructive to you , it may hinder the working of it , and an ill dyet or disordered life may kill you . The working therefore that he excluded , was not this implyed observance of his directions , but your own Receipts and Labourings , as above-said . 3. I further answer to your observation , that the same Scripture that saith , [ We are justified by faith ] doth also say , that Except ye Repent , ye shall all perish . Luke 13.3 , 5. And Repent and be baptized every one of you in the name of Iesus Christ for the Remission of sins , Acts 2.38 . and mentioneth the Baptism of Repentance for the Remission of sin ; and joyneth the preaching of Repentance and Remssion , Luke 24.47 . Repent and be Converted , that your sins may be blotted out , &c. Luke 6.37 . Forgive and it shall be forgiven you , Jam. 5.15 . The prayer of faith shall save the sick — and if he have committed sins they shall be forgiven him , Mat. 6.14 , 15. If you forgive men their trespasses , your heavenly Father will forgive you ; but if you forgive not , &c. Mark 11.11 , 25. Forgive , that your Father may forgive you . 1 Iohn 1.9 . If we confess our sins , he is faithful and just to forgive us our sins , &c. Isa . 55.6 , 7 , &c. And he that saith , We are Justified by faith , saith also , that [ by works a man is justified , and not by faith only ; ] and that [ by our words we shall be justified . ] 4. Lastly , to your argument from the peculiar attributions to faith , I say , that we do accordingly give it its prerogative , as far as those attributions do direct us , and would do more , if it were not for fear of contradicting the Scripture . Treat . pag. 224. From these expressions it is that our Orthodox Divines say , that faith justifieth as it is an Instrument , laying hold on Christ , &c. ad pag. 226. Answ . Though I could willingly dispatch with one man at once , yet because it is the matter more then the person , that must be considered , I must crave your Patience as to the Answering of this Paragraph , till I come to the Dispute about faiths Instrumentality , to which it doth belong , that so I may not trouble the present Dispute by the Interposition of another . Treat . pag 226 The third Argument is , If in the continuance and progress of our Justification we are justified after the same manner we were at first , then it s not by faith and works , but by faith only as distinct to works , Rom. 1.17 . Galat. 3.11 . — Answ . 1. I grant the whole , understanding faith and works as Paul doth , but not as you do . 2. By [ the same manner ] either you mean , [ the same specifically ( as specified from the Covenant and Object ) as distinct from Jewish Righteousness , or from all false waies , or all Mercenary meritorious works ( so intended ) , or any manner that is not subordinate to Christ , and implyed in Believing . ] And thus your Antecedent is true , and your Consequence ( in your sense of faith and works ) is false ; Or else you mean [ the same manner ] in opposition to any additional act implyed in our first believing as its necessary Consequent . ] And thus your Minor or Antecedent is false . If you will not believe me , believe your self , who as flatly spake the contrary Doctrine , as ever I did , being not as it seems in every Lecture of the same thoughts ; pag. 118. you write it for observation in a different Character , thus [ For though holy works do not justifie , yet by them a man is continued in a state of Justification : so that did not the Covenant of grace interpose , gross and wicked waies would out off our Justification , and put us in a state of Condemnation . ] But because you may avoid your own authority at pleasure many waies , I shall give you a better authority that cannot be avoided . 1. In our first Justification , we were not justified by our words : but in our last Justification at Judgement we shall , Mat. 12.36 , 37. therefore they so far differ in the manner . 2. In our first Justification we were not justified by our works ; but afterwards we are , in some sense , or else James spoke not by the Spirit of God , Jam. 2.24 . The Major is plain , in that the works of Abraham , Rahab and such like , that Iames speaks of , were not existent at their first Justification . 3. In our first Justification we are not Judged , ( and so Justified ) according to our works . But in the last we are : therefore they differ in the manner . 4. In our first Justification we are not justified by the mouth of the Iudge , in presence passing a final irreversible sentence on us : but in the last we are : therefore they differ in the manner . 5. Our first pardon is not given us on condition of our first forgiving others : but the continuance is , Matth. 18.35 . & 6.14 , 15. 6. Our first pardon is not given us if we confess our sins : ( For we may be pardoned without that ) : but the renewed or continued pardon is , if we be called to it , 1 John 1.9 . 7. Reconciliation and final Justification is given to us in title , If we continue in the faith grounded and settled , and be not moved away from the hope of the Gospel , &c. Col. 1.23 . 8. In our first Believing we take Christ in the Relation of a Saviour , and Teacher , and Lord , to save us from all sin , and to lead us to glory . This therefore importeth that we accordingly submit unto him , in those his Relations , as a necessary means to the obtaining of the benefits of the Relations . Our first faith is our Contract with Christ , or Acceptance of him as our Saviour : And all contracts of such nature , do impose a necessity of performing what we consent to and promise , in order to the benefits . To take Christ for my Saviour , is to take him to save me , viz. from the power and guilt of sin ; therefore if I will not be saved by him when I have done , but had rather keep my sin , then I did but nominally and hypocritically take him for my Saviour . To take him for my Teacher and become his Disciple , importeth my Learning of him , as necessary to the benefit . And in humane contracts it is so . Barely to take a Prince for her husband may entitle a woman to his honours and lands : But conjugal fidelity is also necessary for the continuance of them : for Adultery would cause a divorce . Consent and listing may make a man your Souldier : but obedience and service is as necessary to the Continuance , and the Reward . Consent may make a man your servant , without any service , and so give him entertainment in your family . But if he do not actually serve you , these shall not be continued , nor the wages obtained . Consent may enter a Scholar into your School : but if he will not Learn of you , he shall not be continued there . For all these after-violations cross the ends of the Relations . Consent may make you the subject of a Prince , but obedience is necessary to the continuance of your Priviledges . All Covenants usually tye men to somewhat which is to be performed to the full attainment of their ends . The Covenant-making may admit you , but it s the Covenant-keeping that must continue you in your priviledges , and perfect them . See more in my Confess . pag. 47. 3. But I further answer you , that according to the sense of your party , of the terms [ faith and works ] I deny your consequence : For with them [ Faith ] is [ Works ] : And though in Pauls sense we are not at all justified by works ; and in Iames his sense we are not at first justified by works : Yet in the sense of your party , we are justified by works even at first . For the Accepting of Christ for our King and Prophet , is Works with them : and this is Pauls faith , by which he and all are justified . Repentance is works with them : And this is one of Gods Conditions of our pardon . The Love and Desire of Christ our Saviour is works with them : but this is part of the faith that Paul was justified by . The like I may say of many acts of Assent , and other acts . Treat . Lect. 24. p. 227. Argu. 4. He that is justified by fulfilling a Condition , though he be thereunto enabled by grace , yet he is just and righteous in himself : But all justified persons , as to Iustification , are not righteous in themselves , but in Christ their Surety and Mediator . Answ . 1. If this were true in your unlimited latitude , Inherent Righteousness were the certainest evidence of damnation . For no man that had inherent Righteousness , i. e. Sanctification , could be justified or saved . But I am loth to believe that . 2. This Argument doth make as much against them that take Faith to be the Condition of Justification , and so look to be justified by it as a Condition , as against them that make Repentance or Obedience the Condition : And it concludeth them all excluders of the true and only Justification . I am loth to dissent from you : but I am loather to believe that all those are unjustified , that take faith for the Condition of Justification . They are hard Conclusions that your Arguments infer . 3. Righteousness in a mans self is either Qualitaetive , or Relative , called imputed . As to the later , I maintain that all the justified are Righteous in themselves by an Imputed Relative Righteousness , merited for them by Christ , and given to them . And this belief I will live and die in be the grace of God. Qualitative ( and Active ) Righteousness is threefold . 1. That which answers the Law of works , [ Obey perfectly and live . ] 2. That which answers the bare letter of Moses Law , ( without Christ the sense and end ) which required an operous task of duty , with a multitude of sacrifices for pardon of failings , ( which were to be effectual only through Christ whom the unbelieving Jews understood not . ) 3. That righteousness which answers the Gospel imposition Repent and Believe . As to the first of these , A righteousness fully answering the Law of nature . I yield your Minor , and deny your Major . A man may be justified by fulfilling the condition of the Gospel which giveth us Christ to be our Righteousness to answer the Law , and yet not have any such righteousness qualitative in himself , as shall answer that Law. Nay it necessarily implyeth that he hath none : For what need he to perform a Condition , for obtaining such a Righteousness by free gift from another , if he had it in himself . And as to the second sort of Righteousness , I say , that it is but a nominal righteousness , consisting in a conformity to the Letter without the sense and end , and therefore can justifie none : besides that none fully have it . So that the Mosaeical Righteousness , so far as is necessary to men , is to be had in Christ , and not in themselves . But the performance by themselves of the Gospel Condition , is so far from hindring us from that gift , that without it none can have it . But then as to the third sort of righteousness qualitative , I answer , He that performeth the Gospel Condition of Repenting and Believing himself , is not therefore Righteous in himself with that righteousness qualitative which answereth the Law of works . But he that performeth the said Gospel Conditions , is Righteous in himself . 1. Qualitatively and actively , with that righteousness which answers the Gospel Constitution , [ He that believeth shall be saved , &c. ] which is but a particular Righteousness , by a Law of Grace , subordinated to the other as the Condition of a free gift . 2. And Relatively , by the Righteousness answering the Law of Works , as freely given by Christ on that Condition . This is evident , obvious , necessary , irrefragable truth , and will be so after all opposition . Treat . pag. 228. Yea I think if it be well weighed , it will be found to be a contradiction , to say they are Conditions , and yet a Causa sine qua non of our Justification ; for a causa sine qua non , is no Cause at all : but a Condition in a Covenant strictly taken , hath a Moral efficiency , and is a Causa cum qua , not a sine qua non . Answ . 1. You do but think so ; and that 's no cogent Argument . I think otherwise , and so you are answered . 2. And Lawyers think otherwise , ( as is before shewed , and more might be ) and so you are over-answered . A Condition qua talis ( which is the strictest acception ) is no Cause at all ; though the matter of it may be meritorious , among men , and so causal . If you will not believe me , nor Lawyers , nor custom of speech , then remember at least what it is that I mean by a Condition , and make not the difference to lie where it doth not . Think not your self sounder in matter of Doctrine , but only in the sense of the Word [ Condition ] ; but yet do somewhat first to prove that too ; viz. that a Condition as such , hath a moral efficiency . Prove that if you are able . Treat . ib. If Adam had stood in his integrity , though that confirmation would have been of grace , yet his works would have been a causall Condition of the blessedness promised . In the Covenant of Grace , though what man doth is by the gift of God , yet look upon the same gift as our duty , and as a Condition , which in our persons is performed , This inferreth some Moral Efficiency . Answ . 1. See then all you that are accounted Orthodox , the multitude of Protestant Divines that have made either Faith or Repentance Conditions , what a case you have brought your selves into . And rejoyce then all you that have against them maintained that the Covenant of Grace hath on our part no Conditions ; for your Cause is better then some have made you believe : and in particular , this Reverend Author . Yea see what a case he hath argued himself into , while he hath argued you out of the danger that you were supposed in : For he himself writeth against those that make Repentance to be but a sign , and deny it to be a Condition to qualifie the subject for Iustification . Treat . of Iustif . part . 1. Lect. 20. And he saith that in some gross sins there are many Conditions requisite ( besides humiliation ) without which pardon of sin cannot be obtained : and instanceth in restitution . pag. 210. with many the like passages . 2. Either you mean that Adams works would have been Causall quatenus a Condition performed , or else quatenus meritorious ex natura materia , or some other cause : The first I still deny , and is it that you should prove , and not go on with naked affirmations : The second I will not yield you , as to the notion of meritorious , though it be nothing to our question . The same I say of your later instance of Gospel Conditions . Prove them morally efficient , qua tales , if you can . Treat . ib. And so , though in words they deny , yet in deed they do exalt works to some kind of causality . Answ . I am perswaded you speak not this out of malice : but is it not as unkind and unjust , as if I should perswade men , that you make God the Author of sin indeed , though you deny it in words ? 1. What be the Deeds that you know my mind by to be contrary to my words ? Speak out , and tell the world , and spare me not . But if it be words that you set against words . 1. Why should you not believe my Negations , as well as my ( supposed ) affirmations . Am I credible only when I speak amiss , and not at all when I speak right ? A charitable judgementi 2. And which should you take to be indeed my sense ? A naked term [ Condition ] expounded by you that never saw my heart ? and therefore know not how I understand it , further then I tell you ; Or rather my express explication of that term in a sense contrary to your supposition . ●ear all you that are impartial , and judge : I say [ A Condition is no Cause ] and [ Faith and Repentance are Conditions ] . My Reverend Brother tells you now , that in word I deny them to be efficient Causes , but in deed I make them such , viz. I make them to be what I deny them to be . Judge between us , as you see cause . Suppose I say that [ Scripture is Sacred ] and withall I add that by Sacred , I mean that which is related to God , as proceeding from him , and separated to him : and I plead Etymologie , and the Authority of Authors , and Custom for my speech . If my Reverend Brother now will contradict me only as to the fitness of the word , and say that sacer signifieth only execrabilis , I will not be offended with him , though I will not believe him : but should so good and wise a man proclaim in print , that sacer signifieth only execrabilis , and therefore that though in word I call Scripture Sacred , yet in deed I make it execrable , I should say this were unkind dealing . What! plainly to say that a Verbal controversie is a Real one ; and that contrary to my frequent published professions ! What is this but to say Whatever he saith , I know his heart to be contrary . Should a man deal so with your self now , he hath somewhat to say for it : For you first profess Repentance and Restitution to be a Condition ( as I do ) and when you have done , profess Conditions to have a Moral Efficiency ( which I deny ) : But what 's this to me , that am not of your mind ? Treat . pag. 229. A fifth Argument is that which so much sounds in all Books . If good works be the effect and fruit of our Justification , then they cannot be Conditions , or Causa sine qua non of our Iustification . But , &c. Answ . 1. I deny the Minor in the sense of your party ; Our first Repentance , our first desire of Christ as our Saviour , and Love to him as a Saviour , and our first disclaiming of all other Saviours , and our first accepting him as Lord and Teacher , and as a Saviour from the Power of sin , as well as the guilt ; all these are works with you ; and yet all these are not the effects of our Relative Justification ; nor any of them . 2. As to External acts and Consequent internal acts , I deny your Consequence , taking it of continued or final Justification ; though I easily yield it as to our Justification at the first . 1. All the acts of justifying faith , besides the first act , are as truly effects of our first Justification as our other graces or gracious acts are . And doth it therefore follow that they can be no Conditions of our continued Justification ? Why not Conditions as well as Instruments or Causes ? Do you think that only the first instantaneous act of faith doth justifie , and no other after through the course of our lives ? I prove the contrary from the instance of Abraham : It was not the first act of his faith that Paul mentioneth when he proveth from him Justification by faith . As it s no good Consequence [ Faith afterward is the effect of Iustification before ; therefore it cannot afterward justifie , or be a Condition . ] So it s no good Consequence as to Repentance , Hope , or Obedience , 2. It only follows that they cannot be the Condition of that Justification whereof they are the effect , and which went before them ( which is granted you . ) But it follows not that they may not be the Condition of continued or final Justification . Sucking the brest , did not cause life in the beginning : therefore it is not a means to continue it : It followeth not . You well teach that the Justification at the last Judgement is the chief and most eminent Justification . This hath more Conditions then your first pardon of sin had , yea as many as your salvation hath , as hath been formerly proved , and may be proved more at large . Treat pag. 230. By this we may see that more things are required to our Salvation , then to our Iustification ; to be possessors of heaven , and ( than it should be ) to entitle us thereto . Answ . 1. It s true , as to our first Justifying ; and its true as to our present continued state : because perseverance is still requisite to salvation . But it s not true as to our final sentential Justification : There is as much on our part required to that , as to salvation it self . 1. The promise makes no difference . 2. The nature of the thing doth put it past doubt . For what is our final Justification , but a Determination of the Question by publick sentence , on our side , Whether we have Right to salvation or not ? The 25. of Matthew shews the whole . 2. I argue against you from your own Doctrine here , thus ; If Justification be it that gives us Right or Title to salvation , then that which is the Condition of our Right to salvation , is the Condition of our Justification : the Antecedent here is your own Doctrine , and is partly true : And the Consequence is undenyable ; whereto I add , [ But the Doing of Christs Commandments is the Condition of our Right to salvation : therefore also of our Right to Justification , viz. as Consummate . The Minor I prove , from Rev. 22.14 . Blessed are they that do his Commandements , that they may have Right to the tree of life , and may enter in , &c. ] Whosoever shall call on the name of the Lord shall be saved , Rom. 10.13 . Acts 2.21 . We are saved by hope , Rom. 8.24 . Who so walketh uprightly shall be saved , Prov. 28.18 . Baptism doth save us , 1 Pet. 3.21 . [ In doing this thou shall both save thy self and them that hear thee . ] 1 Tim. 4.16 . If he [ have not works , can faith save him ? ] Iames 2.14 . Treat . ib. It s true , that Iustification cannot be continued in a man , unless he continue in good works : Yet for all that , they are not Conditions of his Iustification : they are Qualifications and Determinations of tht subject who is justified ; but no Conditions of his Iustification . As in the generation of man , &c. Light is necessarily required , and dryness , as qualties in fire , yet , &c. Answ . 1. It s well you once more confess that the thing is necessary ! Our question then is only of the nature , and reason of that necessity ? Whether it be necessitas medii ad finem , as to the continuance or consummation of our Justification ? This I hope you will never deny . If medii , then what medium is it ? not a cause . If not a condition , then tell us what , if you can . Secondly , You say nothing to the purpose , when you give us Instances of Natural properties and qualifications . For besides that some of them are not media ( as Light to burning ) the rest that are media , are Physically necessary ad finem : But First , We are not discoursing of Physicks , and Physical necessities : but of Morals , and moral necessity . Secondly , You cannot here pretend ( or at least prove ) that there is an absolute Physical necessity ad finem to every one of the things in question to their end . Thirdly , Much less that this is the nearest reason of their Interest , and that God hath not morally superadded the necessity of a Condition by his Constitution . I prove that the necessity is moral . First , It is imposed by way of Precept , which causeth a moral necessity . Secondly , The Precept hath varied at the pleasure of God , there being more Duties now , then formerly were , and some ceased that were then imposed . Yea , That its a condition having necessity ad finem , is evident . First , Because it is the modus promissionis imposed on us by God as Promiser in a conditional form of words , as necessary to our attaining of the benefit promised . [ If thou confess with thy mouth the Lord Jesus , and believe in thy heart that God raised him from the dead , thou shalt be saved , Rom. 10.9 . If you forgive men their trespasses , your heavenly Father will forgive you , &c. ] Mat. 64.15 . Secondly , And it is not of Physical necessity ; for then God could not save us without it , but by a Miracle . Whereas he saved men before Christ by believing in a Messiah in general , without beliveing that this Jesus is he , and without believing that he was actually conceived by the Holy Ghost , born of the Virgin Mary , was crucified , buried , rose again , ascended , &c. And he saveth Infants , that themselves believe not at all ; so that when you say it is a qualification of the subject , you mean either [ the subject as justified ] and that is nothing to the business : for then the question is not what Relation our actions have to that which is past , but to that which is future . Or else you mean the subject as to be Justified at Judgement , or here to be so continued . And then the question still remaineth , whether those qualifications are means or no means ? And if means , of what sort , if not conditions ? Treat . pag. 231. The sixth Argument : If Justification be by works as a condition , then one man is more or less Justified then another ; and those works are required to one mans Justification which are not to another , so that there shall not be two godly men in the world Justified alike . For if faith Justified as a work , then he that had a stronger faith , would be more Justified then he that hath a weaker . Answer . First , I grant the conclusion , if you had taken Works in Pauls sense , for the works of a hirling , or any that are supposed to justifie by their value . Secondly , I deny your first consequence : And I give you the reason of my denyal ( I hope a little better then yours for the proof of it ) First , It is not the degree of Repentance or Obedience that is made the Condition of our continued and final Justification : but the Sincerity . Now the sincerity is the same thing in one as in another ; therefore one is no more justified hereby then another . Secondly , You might as well say , that different degrees of faith , make different degrees of Justification . But that is not just , because it lies all on the sincerity ; therefore it is as unjust here for the same reason . Your Reason is such as I expected not from you . [ For if Faith ( say you ) justifie as a work ] But who saith it doth justifie as a work ? Your Reader that suspecteth nothing , but fair in your words , may think I do ; when I have again and again in terminis disavowed it . And do you think it is a cogent reason indeed , [ If works or faith justifie as a condition , there will be various degrees of Justification : Because if it justifie as a work , there will be various degrees . ] The reason of the Consequence is as strange to me , as a baculo ad angulum . Once more : First , Faith doth not justifie as a Physical act : Secondly , Nor as a Moral act , or virtue in general . Thirdly , Nor as a mercenary meritorious act . Fourthly , But as an act adapted to the object , and specially fitted to this gratious design , it is chosen to be the condition , and repentance and self-denyal accordingly to attend it . Fifthly , And as the appointed condition , we are justified by it . Sure therefore it doth not justifie as a work . But how they will avoid your consequence that say it justifieth as an Instrument , let them see . As to your Consequence , I answer ▪ First , That which is absolutely necessary , is sincere Repentance and sincere Obedience ; and this is the same in all . Secondly , But the matter of both these , viz. the sins repented of , and the duties of Obedience may differ in many particulars in several persons . One may not have the same sins to Repent of as another , and one may have some particular duties more then another : though in the main , all have the same sin and duty . But this difference is no absurdity , nor strange thing . When Christ mentioneth the final Justification of some , Mat. 25. and gives the reason from their works [ for I was hungry and ye fed me , &c. ] I read of none that took it for an absurdity , because . First , The poor . Secondly , Infants . Thirdly , Those that dye before they have opportunity , do no such works . Treat . pag. 231. The seventh Argument . This Assertion according to the sense of the late Writers ( that are otherwise Orthodox , for I mean not the Socinians ) will bring in a Justification two waies , or make a twofold Justification , whereof one will be needless . For they grant an Imputation of Christs Righteousness in respect of the Law ; he fulfilled that , and satisfied Gods Justice , that the Law cannot accuse us . And besides this , they make an Evangelical personal Righteousness by our own Evangelical works . Now certainly this later is wholly superfluous ; for if Christs Righteousness be abundantly able to satisfie for all that righteousness which the Law requireth of us ; what is the matter that it removeth not all our Evangelical failings , and supply that righteousness also ? surely this is to make the stars shine , when the Sun is in its full lustre . Thus it may be observed , while men for some seeming difficulty avoid the good known way of truth , they do commonly bring in Assertions of far more difficulty to be received . In this case it s far more easie to maintain one single Righteousness , viz. the Obedience of our Lord Christ , then to make two , &c. Answ . First , This twofold Righteousness is so far from being needless , that all shall perish in everlasting torment that have not both . I doubt not but you have both your self ; and therefore do but argue with all this confidence against that which you must be saved by , and which you carry within you . As if you should argue that both a heart and a brain are needless , and therefore certainly you have but one . But the best is , concluding you have but one , doth not really prove that you have but one ; for if it did , it would prove you had neither ; and then you were but a dead man in one case , and a lost man in the other . First , Did ever any man deny the necessity of inherent Righteousness , that was called a Protestant ? Object . But that 's nothing to its necessity to Justification . Answ . First , it s the very being of it that you plead against as needless , if your words are intelligible . 2ly . It s as gross a contradiction to talk of a Righteousness that makes not righteous , or will not justifie in tantum , according to its proportion , as to talk of whitness that makes not white , or Paternity that makes not a father , or any form that doth not inform , or is a form , and is not a form . Secondly , If there be two distinct Laws or Covenants , then there is a necessity of two dstinct Righteousnesses to our Justification . But the Antecedent is certain . I suppose it will be granted that Christs righteousness is necessary to answer the Law of works . And I shall further prove that a personal righteousness given from Christ , is necessary to fulfill the condition of the new Covenant or Law of Grace , believe and be saved , &c. Thirdly , Christ did not himself fulfill the condition of the Gospel for any man , nor satisfie for his final non-performance ; therefore he that will be saved , must perform it himself or perish . That Christ performed it not in person , is past doubt . It was not consistent with his state and perfection to repent of sin , who had none to repent of ; to return from sin to God , who never fell from him ; to beleve in Christ Jesus , that is , to accept himself as an offered Saviour , and to take himself as a Saviour to himself , that is , as one that redeemed himself from sin , to deny his own righteousness , to confess his sin , to pray for pardon of it , &c. Do you seriously believe that Christ hath done this for any man ? For my part , I do not believe it . Secondly , That he that hath not satisfied for any mans final predominant Infidelity and Impenitency , I know you will grant , because you will deny that he dyed for any sin of that person ( or at least , your party will deny it . ) Thirdly , All that shall be saved , do actually perform these conditions themselves . I know you will confess it , that none ( adult ) but the Penitent , Believers , Holy , shall be saved . This sort of Righteousness therefore is of necessity . Fourthly , The Benefits of Christ obedience and death are made over to men by a conditional Promise , Deed of gift , or act of oblivion . Therefore the condition of that Grant or Act must be found before any man can be justified by the righteousness of Christ . It is none of yours till you repent and believe : therefore you must have the personal Righteousness of faith and repentance , in subordination to the imputed righteousness , that it may be yours . And will you again conclude , that [ Certainly this later is wholly superfluous ] . Hath not God said ? ] He that believeth , shall be saved ; and he that believeth not , shall be damned . ] And Repent and be converted , that your sins may be blotted out . &c. ] Is it not necessary that these be done then , both as duty commanded , and as a condition or some means of the end propounded and promised ? And is this wholly superfluous ? In Judgement , if you be accused to have been finally impenitent , or an Infidel , will you not plead your personal faith and repentance , to justifie you against that accusation ? or shall any be saved that saith , [ I did not repent or believe , but Christ did for me ? ] If it be said that [ Christs satisfaction is sufficient ; but what 's that to thee that performedst not the conditions of his Covenant , and therefore hast no part in it ? ] Will you not produce your faith and repentance for your Justification against this charge , and so to prove your Interest in Christ ? Nay is it like to be the great business of that day to enquire whether Christ have done his part or no ? or yet to enquire , whether the world were sinners ? or rather to judge them according to the terms of grace which were revealed to them , and to try whether they have part in Christ or not ; and to that end , whether they believed , repented , loved him in his members , improved his Talents of Grace or not ? Or can any thing but the want of this personal righteousness then hazard a mans soul ? But you ask [ If Christs righteousness be able to satisfie , what is the matter that it removeth not all our Evangelical failings ? &c. ] Answ . Either you ask this question as of a penitent Believer , or the finally impenitent Vnbeliever . If of the former , I say , First , All his sins Christs righteousness pardoneth and covereth ; and consequently all the failings in Gospel duties . Secondly , But his predominant final Impenitency and Infidelity Christ pardoneth not , because he is not guilty of it ; he hath none such to pardon ; but hath the personal righteousness of a performer of the conditions of the Gospel : And for the finally impenitent Infidels , the answer is , because they rejected that Righteousness which was able to satisfie , and would not return to God by him ; and so not performing the condition of pardon , have neither the pardon of that sin , nor of any other which were conditionally pardoned to them . If this Doctrine be the avoiding the good known way , there is a good known way besides that which is revealed in the Gospel : And if this be so hard a point for you to receive , I bless God , it is not so to me . And if it be far more easie to maintain one single righteousness , viz. imputed only ; it will not prove so safe as easie . If one righteousness may serve , may not Pilate and Simon Magus be justified , if no man be put to prove his part in it ? and if he be , how shall he prove it , but by his performance of the conditions of the Gift . Treat . pag. 232. Argu. 8. That cannot be a condition of Justification , which it self needeth Justification : But good works being imperfect , and having much dross cleaving , need a Justification to take that guilt away . Answ . First Again , hearken all you that have so long denyed the Covenant to have any conditions at all : Here is an Argument to maintain your cause : for it makes as much against faith as any other acts ( which they call works ) for faith is imperfect also , and needs Justification , ( a pardon I suppose you mean ; I had rather talk of pardoning my sins , then justifying them , or any imperfections what ever . ) Secondly , But indeed it s too gross a shift to help your cause . The Major is false , and hath nothing to tempt a man to believe it that I can see . Faith and Repentance are considerable . First , As sincere . Secondly , As imperfect : They are not the conditions of pardon as imperfect , but as sincere . God doth not say [ I will pardon you if you will not perfectly believe , ] but [ If you will believe . ] Imperfection is sin : and God makes not sin a condition of pardon and life . I am not able to conceive what it was that in your mind could seem a sufficiennt reason for this Proposition , that nothing can be a condition that needs a pardon . It s true , that in the same respect as it needs a pardon ; that is , as it is a sin , it can be no condition . But faith as faith , Repentance as Repentance is no sin . Treat . ibid. It s true , Justification is properly of persons , and of actions indirectly and obliquely . Answ . The clean contrary is true , as of Justification in general , and as among men , ordinarily . The action is first accusasable , or justifiable , and so the person as the cause of that Action . But in our Justification by Christs satisfaction , our Actions are not justifiable at all , save only that we have performed the condition of the Gift that makes his righteousness ours . Treat . pag. 233. This question therefore is again and again to be propounded : If good works be the condition of our Justification , how comes the guilt in them that deserveth condemnation to be done away ? Is there a further condition required to this condition ? and so another to that with a processus in infinitum ? Answ . Once may serve turn , for any thing regardable that I can perceive in it . But if so , again and again you shall be answered ; The Gospel giveth Christ and life upon the same condition to all ; This condition is first a duty , and then a condition . As a duty we perform it imperfectly and so sinfully : for the perfection of it is a duty , but the perfection is not the condition , but the sincerity . Sincere Repentance and faith is the condition of the pardon of all our sins : therefore of their own Imperfections , which are sins . Will you ask now [ If faith be imperfect , how comes the guilt of that Imperfection to be pardoned ? is it by a further condition , and so in infinitum ? ] No : it is on tht same condition : sincere repentance and faith are the conditions of a pardon for their own Imperfections . Is there any difficulty in this , or is there any doubt of it ? Why may not faith be a condition , as well as an Instrument of receiving the pardon of its own Imperfection ? I hope still you perceive that you put these questions to others as well as me , and argue against the common Judgement of Protestants , who make that which is imperfect , to be the condition of pardon . [ Repent and be baptized ( saith Peter ) for the remission of sin ; Of what sin ? is any excepted to the Penitent Believer ? certainly no : It is of all sins . And is not the imperfection of faith and repentance a sin ? The same we say of sincere obedience as to the continuance of our Justification , or the not losing it , and as to our final Justification . If we sincerely obey , God will adjudge us to salvation , and so justifie us by his final sentence , through the blood of Christ from all the imperfections of that obedience : what need therefore of running any further towards an infinitum ? Treat . ibid. The Popish party and the Castellians are so far convinced of this , that therefore they say our good works are perfect . And Castellio makes that prayer for pardon not to belong to all the godly . Answ . It seems they are partly Quakers . But they are unhappy souls , if such an Argument could drive them to such an abominable opinion . And yet if this that you affirm , be the cause , that Papists have taken up the doctrine of perfection , I have more hopes of their recovery then I had before ; nay , because they are some of them men of ordinary capacities , I take it as if it were done already . For the Remedy is most obvious ; Understand , Papists , that it is Faith and Repentance and Obedience to Christ in Truth , and not in Perfection that is the Condition of your final Justification at Judgement , and you need not plead for perfection any more . But I hardly believe you , that this is the cause of their error in this point . And you may see that if Protestants had no more Wit then Papists , they must all be driven by the violence of your Argument , to hold that Faith and Repentance are perfect . And seeing you tell us of Castellio's absurdity , I would intreat you to tell us , why it is that you pray for pardon your selves ; either you take Prayer to be Means to obtain pardon , or you do not : If not , then 1. Pardon is none of your end in praying for pardon . 2. And then if once it be taken for no means , men cannot be blamed if they use it but accordingly . But if you do use it as a means , then what means is it ? Is Prayer any cause of Pardon ? say so , and you say more then we that you condemn , and fall under all those censures that per fas aut nefas are cast upon us . If it be no cause of pardon ; Is it a condition sine qua non , as to that manner of pardoning that your prayer doth intend ? If you say yea , you consequentially recant your disputation ( or Lecture ) and turn into the tents of the Opinionists . But if it be no condition of pardon , then tell us what means it is if you can . If you say , it is a duty . I answer , Duty and Means are commonly distinguished , and so is necessitas praecepti & medii . Duty as such , is no means to an end , but the bare result of a command . Though all Duty that God commandeth is also some means , yet that is not qua Duty . And so far as that Duty is a means , it is either a Cause , ( near or remote ) or a Condition , either of the obtainment of the benefit , simply , or of the more certain , or speedy , or easie attainment of it , or of obtaining some inferiour good , that conduceth to the main . So that still it is a Cause or a Condition , if a means . If you say , It is an Antecedent . I say , qua tale , that is no means , but if a Necessary antecedent , that which is the reason of its necessity may make it a means . If you go to Physical prerequisites ( as you talkt of a mans shoulders bearing the head that he may see , &c. ) you go extra oleas ; It s a moral means that we treat of , and I think you will not affirm Prayer to be a means of physical necessity to pardon . If it were , it must be a Physical cause , near or remote , or a Dispositio materiae of natural necessity , &c. If you say , that prayer for pardon , is dispositio subjecti , I answer , that 's it that we Opinionists do affirm : But it is a dispositio moralis , and necessary ut medium ad finem : and that necessity must be constituted by the Promiser or Donor : and that can be only by his modus promissionis , which makes it in some measure or other a condition of the thing promised . So that there is no lower moral medium then a meer condition sune qua non , that my understanding can hitherto find out , or apprehend . Treat ibid. Paul Judgeth them dung and dross in reference to Justification ; yea all things , &c. Answ . 1. But what are those All things ? 2. And what Reference to Justification is it ? If All things simply in all relation to Justification , then he must judge the Gospel dung and dross as to the Instrumental collation of Justification ; and the Sacraments dung and dross as to the sealing of it ; and the Ministry dung and dross , as to the preaching and offering it , and beseeching men to be reconciled to God : and Faith to be dung and dross , as to the receiving of it ; as well as Repentance and Faith to be dung and dross as conditions of it ; or Prayer , Obedience , as conditions of continuing it . 2. It s evident in the text that Pauls speaks of All things that stand in opposition to Christ , and that stand in competition with him , as such ; and not of any thing that stands in a necessary subordination to him as such . 3. He expresly addeth in the text , [ for the excellency of the knowledge of Christ Jesus my Lord ] this therefore is none of the [ all things that are dung ] for the All things are opposed to this . And it containeth that faith , which is works with the Opponents : for this is more then a recumbency on Christ as Priest : It is the Knowledge of him as Lord also . I am confident I shall never learn to expound Paul thus [ I esteem All things , even the knowledge of Christ Jesus as Lord and Prophet , as dung for the Knowledge of him as Priest . ] Also Paul here excepteth his suffering the loss of that All. I am confident that the [ All ] that Paul suffered the loss of , comprehended not his Self-denyal , Repentance , Prayer , Charity , Hope , &c. 4. It is not only in reference to Justification that Paul despiseth All things ; but it is to the winning of Christ ( who doubtless is the Principle of Sanctification as well as Justification ) and to be found in him , which containeth the sum of his felicity . If a man should be such a self-contradicter as to set Repentance , or Faith in Christ , or Prayer in his Name , or Hope in him , &c. against winning Christ , and against being found in him , or against the knowledge of him , let that man so far esteem his faith , hope , prayer , &c. as dung . If you should say , [ I account all things dung for the winning of God himself as my felicity . ] Would you have me interpret you thus , [ I account the love of God dung , and prayer to him , and studious obeying him , and the word that revealeth him , &c. even as they stand subordinate to him . ] This same Paul rejoyced in the testimony of his conscience , that in simplicity and godly sincerity he had had his conversation among them : and he beat or subdued his body , and brought it into subjection , lest he should be Reprobated after he was justified , and he prayed for pardon of sin , and tells Timothy , [ In doing this thou shalt save thy self , &c. ] therefore these things thus used , were none of the All things , that he opposed to the knowledge of Christ , as dung . Treat . pag. 234 , 235. Others would avoid this Objection , by saying , that Gospel graces , which are the Conditions of the Covenant , are reducible to the Law , and so Christ in satisfying the Law , doth remove the imperfections cleaving to them . And they judge it absurb to say , that Christ hath satisfied for the sins of the second Covenant , or breaches , which is said to be only final unbelief . Answ . As this is brought in by head and shoulders , so is it recited lamely , without the necessary distinctions and explications adjoyned , yea without part of the Sentence it self : and therefore unfaithfully . Treat . But this answer may be called Legion ; for many errours and coctradictions are in it . 1. How can justifying faith qua talis in the act of Justifying , and Repentance , be reducible duties to the Law taken strictly ? Indeed as it was in a large sense discovered to the Jews , being the Covenant of Grace , as I have elsewhere proved ( Vindic. Legis ) so it required Justifying Faith and Repentance . But take , it in the sense as the Abettor of this opinion must do , justifying faith and repentance must be called the works of the Law. Answ . It s easilier called Legion then faithfully reported , or solidly confuted . 1. Let the Reader observe how much I incurr'd the displeasure of Mr. Blake , for denying the Moral Law to be the sufficient or sole Rule of all duty , and how much he hath said against me therein ; and then judge how hard a task it is to please all men : when these two neighbours and friends , do publikely thus draw me such contrary waies , and I must be guilty of more then ordinary errour whether I say Yea or Nay . And yet ( which is the wonder ) they differ not among themselves . 2. But seeing your ends direct you to fetch in his controversie , so impertinent to the rest , its requisite that the Abettor do better open his opinion , then you have done , that the Reader may not have a Defence of he knows not what . My opinion so oft already explained in other writings , is this . 1. That the Law of Nature as continued by the Mediator , is to be distinguished from the Remedying Law of Grace , called the New Testament , the Promise , &c. ( Whether you will call them two Laws , or two parts of one Law , is little co the purpose ; seeing in some respect they are two , and in some but one . ) 2. That this continued Law of Nature hath its Precept and Sanction , or doth constitute the Dueness , 1. Of Obedience in general to all that God hath commanded or shall command . 2. And of many duties in particular . 3. And of everlasting death as the penalty of all sin . So that it saith , The wages of sin is death . 3. That to this is affixed the Remedying Law of Grace , like an act of Oblivion , which doth 1. Reveal certain points to be believed . 2. And command the belief of them , which other particular duties in order to its ends . 3. And doth offer Christ , and Pardon , and Life , by a Conditional Donation enacting that whosoever will Repent and Believe shall be Justified , and persevering therein with true obedience , shall be finally adjudged to everlasting life , and possessed thereof . It s tenor is , He that Repenteth and Believeth shall be saved , and he that ; doth not shall be damned . 4. That the sense of this Promise and Threatning is , He that Repenteth and Believeth at all in this life , though but at the last hour , shall be saved ; and he that doth it not at all shall be damned . Or he that is found a penitent Believer at death , &c. And not , he that believeth not to day or to morrow shall be damned , though afterward he do . 5. That the threatning of the Law of Nature was not at first Peremptory and Remediless ; and that now it is so far Remedyed , as that there is a Remedy at hand for the dissolving of the Obligation , which will be effectual as soon as the Condition is performed . 6. That the Remedying Law of Grace , hath a peculiar penalty , that is , 1. Non-liberation , A privation of Pardon and life which was offered ( For that 's now a penal privation , which if there had been no Saviour , or Promise , or Offer , would have been but a Negation . ) 2. The certain Remedilesness of their misery for the future , that there shall be no more sacrifice for sin . 3. And whether also a greater degree of punishment , I leave to consideration . 7. I still distinguished between the Precepts and the Sanction of the Law of Grace or New Covenant , and between sin as it respecteth both : And so I said , that Repentance and Faith in Christ ( even as a means to Justification ) are commanded in specie in the Gospel , which constituteth them duties , but commanded consequently in genere in the Law of nature under the generall of Obedience to all particular precepts : and whether also the Law of Nature require the duty in specie , supposing God to have made his supernatural preparations in providing and propounding the objects , I left to enquiry . Accordingly I affirmed that Impenitency and Infidelity , though afterward Repented of , as also the Imperfections of true faith and repentance , are sins against the General precept of the Law of Nature , and the special precept of the Law of Grace , and that Christ dyed for them , and they are pardoned through his blood , upon condition of sincere Repentance and Faith. 8. Accordingly distinguishing between the respect that sin hath to the precept and prohibition on one side , and to the promise and threatning on the other , I affirmed , that the foresaid Impenitency and Infidelity that are afterwards repented of , and the Imperfections of true Faith and Repentance are condemned by the Remediable threatning of the Law of Nature only , and that the person is not under the Actual obligation of the peculiar Threatning of the Law of Grace ; that is , that though as to the Gospel Precept , these sins may be against the Gospel as well as the Law , yet as to the Threatning , they are not such violations of the New Covenant , as bring men under its actual curse ; for then they were remediless . And therefore I said , that its only final Impenitency and Unbelief , as final , that so subjects men to that Curse or Remediless peremptory sentence . The reason is , because the Gospel maketh Repenting and Believing at any time before death , the Condition of promised pardon : and therefore if God by death make not the contrary impenitency and unbelief final , it is not that which brings a man under the Remediless Curse ; ( except only in case of the Blasphemy against the Holy Ghost , which is ever final . ) 9 Accordingly I affirm that Christ never bore , or intended to bear the peculiar Curse of his own Law of Grace . 1. As not suffering for any mans final impenitency and unbelief , which is proved in his Gospel constitution , which giveth out pardon only on Condition of Faith and Repentance : and therefore the non-performance of his Condition is expresly excepted from all pardon , and consequently from the intended satisfaction , and price of pardon . 2. In that he did not bear that species of punishment , as peculiarly appointed by the Gospel , viz. To be denyed Pardon , Justification and Adoption , and to be Remediless in misery , &c. 10. Also I said , that all other sins are pardonable on the Gospel Conditions ; but the non-performance ( that is , final ) of those Conditions is everlastingly unpardonable ( and consequently no sin pardoned for want of them . ) Reader , this is the face of that Doctrine which Reverend Brethren vail over with the darkness and confusion of these General words ; that I say , [ Christ hath not satisfied for sins against the second Covenant . ] And all these explications I am fain to trouble the world with , as oft as they are pleased to charge me in that confusion . But what remedy ? This is the Legion of errours and contradictions ; which I leave to thy impartial judgement , to abhor them as far as the Word and Spirit shall convince thee that they are erroneous , and to bless those Congregations and Countries that are taught to abhor them , and to rejoyce in their felicity that believe the contrary . Treat . pag. 235. 2. If so , then the works of the Law are Conditions of our Justification , and thus he runneth into the extream he would avoid . Answ . 1. The works which the Law requireth to Justification , that is , perfect obedience , are not the Conditions of Justification . 2. Nor the fulfilling of the Mosaical Law of Sacrifices , &c. 3. But from among duties in general required by the Moral Law , after the special Constitution of the Gospel , God hath chosen some to be the Conditions of life . And if you believe not this , I refer you to Mr. Blake , who will undertake to prove more . 2. But your assertion is groundless . I said not that they are works of the Law. What if the Law condemn the neglect of a Gospel duty ? Do I call the duty , a work of the Law , because I say the Law condemneth the neglecters of it ? 3. But are you indeed of the contrary opinion , and against that which you dispute against ? Do you think that the Law doth not threaten unbelievers , when the Gospel hath commanded faith ? Have I so much ado to perswade the men of your party , that the Gospel hath any peculiar threatning or penalty , and that it is truly a Law ( which the Lutherans have taught too many ) and now do you think that its only the Gospel that Curseth impenitent unelievers , and that maketh punishment due for the remnant of these sins in penitent Believers ? Let the Reader judge who runneth into extreams and self-contradiction . Treat . ib. But above all , this is not to be endured , that Christ hath not suffered for the breaches of the New Covenant , and that there is no such breach but final impenitency : For are the defects of our Repentance , faith and love in Christ , other then the partial breaches of the Covenant of Grace ? our unthankfulness , unfruitfulness , yea sometimes with Peter , our grievous revolts and apostacies ; What are those but the sad shakings of our Covenant-interest , though they do not dissolve it ? But it is not my purpose to fall on this , because of its impertinency to my matter in hand . Answ . I rather thought it your purpose to fall upon it , though you confess it impertinent to your matter in hand . For I thought you had purposed before you had Printed of Preached . Reader , I suppose thee one that hath no pleasure in darkness , and therefore wouldst see this intolerable errour bare-faced . To which end , besides what is said before , understand , 1. That I use to distinguish between a threefold breach of the Covenant . 1. A sin against a meer precept of the Gospel , which precept may be Synecdochically called the Covenant . 2. A sin against our own Promise to God when we Covenant with him . 3. A violation of Gods constitution , [ Believe and be saved , and he that believeth not shall be damned ] making us the proper subjects of its Actual Curse or Obligation to its peculiar punishment . 2. On these distinctions I use to say as followeth ; 1. That Christ suffered for our breaches of Gospel precepts . 2. And for our breaches of many promises of our own to God. 3. And for our temporary non-performance of the Gospel Conditions , which left us under a non-liberation for that time , ( and therefore we had no freedom from so much as was executed . ) 4. But not for such violation of the New Covenant , or Law of Grace , as makes us the actual subjects of its Curse or Obligation to Remediless punishment . These are my usual limitations and explications . And do I need to say any more now in defence of this opinion , which my Reverend Brother saith is not to be endured ? 1. Is it a clear and profitable way of teaching to confound all these , under the general name of Covenant-breaking ? 2. Or is it a comfortable Doctrine , and like to make Congregations blessed , that our defects of repentance , unfruitfulness , and unthankfulness , &c. are such violations of the Law of Grace , or the Conditions of the Gospel , as bring us under its actual obligation to Remediless punishment ? That is , in plain English , to say , We shall all be damned . Treat . ib. Argument 9. If works be a condition of our Justification , then must the godly soul be filled with perpetual doubts , and troubles , whether it be a person justified or no. This doth not follow accidentally through mans perversness from the fore-named Doctrine : but the very Genius of it tends thereunto . For if a Condition be not performed , then the mercy Covenanted cannot be claimed : As in faith ; if a man do not believe , he cannot say , Christ with his benefits are his . Thus if he have not works , the Condition is not performed , but still he continueth without this benefit . But for works ; How shall I know when I have the full number of them ? Whether is the Condition of the species or individuums of works ? Is not one kind of work omitted when it s my duty , enough to invalidate my Justification ? Will it not be as dangerous to omit that one as all , seeing that one is required as a Condition ? Answ . Your Argument is an unproved Assertion , not having any thing to make it probable . 1. Belief in Christ as Lord and Teacher , is Works with the Opponents . Why may not a man know when he believeth in Christ as King and Prophet , and is his Disciple , as well as when he believeth in him as Priest ? 2. Repentance is Works also with the Opponents . Why may not a man know when he Repenteth , as well as when he believeth . 3. Do you not give up the Protestant cause here to the Papists in the point of certainty of salvation ? We tell them that we may be certain that our faith is sincere . And how ? why by its fruits and concomitants , and that we take Christ for Lord as well as Saviour , or to save us from the power of sin as well as the guilt ? And is it now come to that pass that these cannot be known ? What not the signs by which faith it self should be known , and therefore should be notiora ? This it is to eye man , and to be set upon the making good of an opinion . 4. Let all Protestants answer you , and I have answered you . How will they know when they Repent and Believe , when they have performed the full of these ? believed all necessary Truths ? Repented of all sins that must be Repented of ? Whether it be the species or individual acts of these that are necessary ! Will not the omission of Repentance for one sin invalidate it ? Or the omission of many individual acts of faith ? are not those acts conditions ? &c. Answer these , and you are answered . 5. But I shall answer you briefly for them and me . It s no impossible thing to know when a man sincerely believeth , repenteth and obeyeth , though many Articles are Essential to the Assenting part of faith , and many sins must be Repented of , and many duties must be done . God hath made known to us the Essentials of each . It is not the Degree of any of them , but the Truth that is the Condition . A man that hath imperfect Repentance , Faith and Obedience , may know when they are sincere , notwithstanding the imperfections . Do you not believe this ? Will you not maintain it against a Papist when you are returned to your former temper ? what need any more then to be said of it ? 6. Your Argument makes as much against the making use of these by way of bare signs , as by way of Conditions . For an unknown sign is no sign to us . 7. And how could you over-look it , that your Argument flyeth too boldly in the face of Christ , and many a plain Text of Scripture ? Christ saith , John 15.10 . If ye keep my Commandments , ye shall abide in my love , even as I have kept , &c. 14. Ye are my friends , if ye do whatsoever I command you , Mat. 7.21 . Not every one that saith Lord , Lord , shall enter into the Kingdom of heaven , but he that doth the will of my Father which is in heaven . 23 , 24. Whosoever heareth these sayings of mine , and doth them , &c. Mat. 5. throughout . verse 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of heaven . 1 John 3.10 . In this the children of God are manifest , and the children of the Devil : whosoever doth not righteousness is not of God , neither he that loveth not his brother . ] An hundred such passages might be cited . And will you meet all these with your objections , and say , [ How shall I know when I have the full number ? &c. ] Know that you have sincere Faith , Repentance and Obedience , and you may know you perform that Condition of the Gospel : else not . Treat . pag. 236. That if good works be a Condition of Justification , then none are justified till their death ; because in every good work is required perseverance , in so much that perseverance is that to which the promise is made , Mat. 24.6 . Heb. 10.38 . Rev. 2.7 , 20. So that it is not good works simply , but persevered in that is required : and therefore no Justification to the end of our daies , so that we cannot have any peace with God till then . Neither doth it avail to say , Justification is not compleat till then ; for it cannot be at all till then , because the Condition that gives life to all is not till then . Answ . 1. And is not perseverance in faith as necessary as perseverance in obedience ? Read Col. 1.23 . John 15.2 , 3 , &c. and many the like , and judge . Will you thence infer that none are justified till death ? 2. But a little step out of the darkness of your Confusion , will bring the fallacy of your Argument to the light , and there will need no more to it . The Gospel conveyeth to us several benefits : some without any Condition , and several benefits on several Conditions . 1. Our first Actual pardon and Justification , and right to life , is given on Condition of our first Faith and Repentance : and not on Condition of External works of Obedience , nor yet of the persevering in faith it self , much less in that Obedience . 2. Our state of Justification is continued on condition of the continuance of Faith and Repentance , with sincere Obedience . 3. Our particular following sins have a particular pardon , on Condition of the Continuance of the habits and renewing of the acts of that faith and repentance , for known observed sins . 4. Our full Justification by Sentence at Judgement , is on the same condition as Glorification , viz. On perseverance in Faith , Repentance , Hope , Love and sincere Obedience . Prove now if you can that perseverance is the Condition of our first pardon . Prove if you can that final perseverance is the Condition of our continuance in a justified state till now . You say , Justification and peace cannot be ours till the condition be performed . But what condition ? of that gift ? or of another gift ? If of that , it s granted : but it s still denyed that perseverance is any of the Condition of our first pardon ? If of another gift ; it s no reason of your Consequence . If you speak of final Justification and Salvation , I grant you all thus far , that you have no full Right of possessing them but on perseverance ▪ nor no Right at all , or certainty of Salvation , but on supposition of perseverance as necessary to the possession . And therefore if you can prove that we have no certainty of perseverance , I will yield that we have no certainty of salvation . Treat . Thus we have asserted this truth by many Arguments ; and though any one singly by it self may not convince , yet altogether may satisfie — Now to the great Objections — Answ . I heartily wish that wiser Readers may find more truth and satisfaction in them then I can do , if it be there to be found ; and to that end that they make their best of them all . Treat . James saith , Abraham was justified by works — so that in outward appearances these two great Apostles speak contradictions , which hath made some deny the Canonical authority of James 's Epistle . Yea one said blasphemously , Althameirius , Mentiris Jacobe in caput tuum . But this is to cut , not untie the knot . — 1. The scope of the Apostle Paul is to treat upon our Justification before God , and what is the Instrument and means of obtaining it — But the Apostle James takes Justification for the Declaration and Manifestation of it before men . — Answ . This is not the only sense of James ( as I have proved before , to which I refer you ) no nor any part of the sense of the word Justification with him , though he mention shewing faith by works to men , as an argument for his main conclusion , yet he nowhere expoundeth the word Justification by it . James expresly speaks of Imputation of Righteousness by God , and of that Justification which is meant in the words of Gen. concerning Abraham , even the same words that Paul expoundeth ; and of that Justification which inferreth salvation . Treat . Paul informeth us that faith only justifieth , and James , what kind of faith it is , even a lively working faith . Answ . I have answered this in the beginning of this Disputation . Treat . It s said , They dare not go against the plain words of the Apostle . But it s not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the words , but the sense — Answ . Our Question is , How the sense of James shall be known ? Will you say , not by the words , but by the sense ? The words are to express the sense ; and we must take heed of forcing them as much as we can . As to your saying of the Anthropomorphites , and Hoc est corpus meum ; I answer ; the Tropical sense is oft the plainest ; and in particular in these instances . If any man point to several pictures , and say , This is Caesar , and this is Pompey , &c. I shall by use of speech ( the interpreter of words ) take the tropical sense to be the plainest , and not the literal ; viz. That this is Caesars Image , and not that it is his person . And so here . 2. Give me any cogent Evidence that I must leave the plain sense , and I am satisfied . 3. Remember I pray you , that it s not the words , but the sense that you except against . Do not you except hereafter against the saying that ( we are Justified by works , and not by faith only ] as James doth ; but against the ill sense that you can prove to be put upon the words . Treat . pag. 238. Lastly , They are forced to add to the Apostle ; for they say , works justifie as the Condition of the Gospel , which the Apostle doth not speak a Word of . Answ . 1. We say not that Jams calls them a condition ; therefore we add not to him as his . 2. Every Exposition and application is an addition of another sort , but not as of the same . 3. I use not the active phrase that Works justifie , agreeing so far with you , who note a difference between these sayings , Faith justifieth , and we are justified by faith : for all that Mr. Blake despiseth the observation , which perhaps he would scarce have done , if he had known that you had being guilty of it also . 4. Scripture supposeth Grammer , Logick , Physicks , &c. and no more is to be expected from it but its own part . If James tell you that we are justified by works , he doth not say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a verb , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a noun , and so of the rest ; but he warranteth you to say so without any unjust addition , supposing that Grammer so call them ; If the Scripture say , that God created the Heavens and the earth , it doth not say here in terms , that God was the efficient cause : but it warranteth you to say so : If it say , that Christ dyed for us , and was a Sacrifice for our sins , and hath obtained eternal redemption for us ; yet it saith not that he is the meritorious cause , or the material cause of our Justification : But it will warrant you to say so , without the guilt of unjust additions . If you may say as a Grammarian and a Logitian , when you meet with such words in Scripture , [ These are Paronyma , and these Synonyma , and these Homonyma , and this is an universal , that a singular , that a particular , and that an indefinite ; this is an efficient cause , that a material , formal or final ; this is a noun , that a verb , the other a participle or an adverb ; I pray you then why may not I say , when I read in Rom. 10.9 . that [ If thou confess with thy mouth , and believe in thy heart , &c. ] that [ If ] is a conjunction conditional ? Is this adding to the Scripture unjustly ? If I did , when ever I read that we are justified by faith , collect thence that faith is an Instrumental cause , as if by were only the note of an Instrument , then you might have accused me of unwarrantable addition , or collections , indeed . Lastly , If you have a mind to it , I am content that you say by the unscriptural names ( or additions as you speak ) of nouns , pronouns , verbs , antecedents , consequents , efficient , or material causes , &c. and I will lay by the name of a condition , as you do of an Instrument : and we will only use the Scripture phrase , which is , If you forgive men , your Father will forgive you ; if we confess our sins , he is faithfull and just to forgive : we are justified by faith without the works of the Law : A man is justified by works , and not by faith only : By thy Words thou shalt be justified . Every man shall be judged according to his works , ] &c. Let us keep to Scripture phrase if you desire it , and you shall find me as backward as any to lay much stress upon terms of Art. Having gone thus far , I shall in brief give you a truer reconciliation of Paul and James then you here offer us . 1. They debate different questions . 2. And that with different sorts of persons . 3. And speak directly of different sorts of works . 4. And somewhat differ in the sense of the word Faith. 5. And somwhat about the word Justification . 6. And they speak of works in several Relations to Justification . 1. The Question that Paul disputed was principally Whether Justification be by the works of the Mosaical Law , and consequently by any mercenary works , without Christ , or in Co-ordination with Christ , or any way at all conjunct with Christ ? The question that James disputed , was , Whether men are justified by meer believing without Gospel-Obedience ? 2. The persons that Paul disputed against , were , 1 The unbelieving Jews , that thought the Mosaical Law was of such perfection to the making of men righteous , that there needed no other , much less should it be abrogate . Where specially note , that the righteousness which the Jews expected by that Law , was not ( as is commonly imagined ) a righteousness of sinless obedience , such as was required of Adam ; but a mixt Righteousness , consisting of accurate Obedience to the Mosaical Law in the main course of their lives , and exact sacrificing according to that Law for the pardon of their sins committed , ( wherein they made express confession of sin ) so that these two they thought sufficient to justifie , and lookt for the Messias but to free them from captivity , and repair their Temple , Law , &c. And 2. Paul disputed against false Teachers , that would have joyned these two together ( the Righteousness of Moses Law , and Faith in Christ ) as necessary to life . But James disputed against false Christians , that thought it enough to salvation barely to believe in Christ , ( or lived as if they so thought ) its like misunderstanding Pauls Doctrine of Justification as many now do . 3. The works that Paul speaks of directly , are the services appointed by Moses Law supposed to be sufficient , because of the supposed sufficiency of that Law. So that its all one with him to be justified by the Law , and to be justified by works ; and therefore he ofter speaks against Justification by the Law expresly , and usually stileth the works he speaks of , the works of the Law : yet by consequence , and a parity of Reason , he may well be said to speak against any works imaginable that are set in opposition to Christ , or competition with him , and that are supposed meritorious , and intended as Mercenary . But James speaks of no works , but Obedience to God in Christ , and that as standing in due subordination to Christ . 4. By Faith in the Doctrine of Justification , Paul means our Assent to all the essential Articles of the Gospel , together with our Acceptance of Jesus Christ the Lord , as such , and affiance in him ; that is , To be a Believer ; and so to have faith , is with Paul , to be a Disciple of Christ , or a Christian : Though sometime he specially denominates that faith from one part of the object ( the promise ) sometime from another ( the blood of Christ ) sometime from a third ( his obedience . ) And in other cases he distinguisheth Faith from Hope and Charity : but not in the business of Justification , considering them as respecting Christ and the ends of his blood . But James by faith means a bare ineffectual Assent to the Truth of the Christian Religion , such as the Devils themselves had . 5. Paul speaks of Justification in its whole state , as begun and continued . But James doth principally , if not only speak of Justification as continued . Though if by works any understand a disposition to work in faith , or conjunct with it ( as Dr. Iackson doth ) so his words are true of initial Justification also . 6. The principal difference lyeth in the Relations of works mentioned . Paul speaks of works as the immediate matter of a legal personal Righteousness , in part or whole . But James spoak of Works , not as answering the Law , but as fulfilling the condition of the Gospel , and implyed ( as promised or resolved on ) in our first believing , and so as subservient to the Sacrifice , Merit and Righteousness of Christ , as the avoiding of poison or dangerous meats ( that may kill , though the conrtary cannot cure ) is subservient to the curing medicine of a Physician , and implyed in our taking him for our Physician at first . And so much briefly to satisfie you and the world of the Reasons of my Dissent from you , that I may not differ from so Dear and Reverend a Brother , without making it appear , that necessity did compel me . That which I have passed over , being about the Instrumentality of Faith , I shall speak to , ( if God will ) together with Mr. Blakes Reasonings on that Subject , in another Disputation . Oppon . Works are not a Condition , much less a Cause of our Justification , under any Notion whatsoever they are taken : i. e. Neither Faith in Christ as Lord and Teacher , becoming his Disciples , Repentance , Love , Hope , Prayer for Pardon , Confession , Self-denyal , sincere Obedience , &c. are Causes or Conditions of Justification , as begun , continued , or as it is most eminent in the sentence at Judgement . Cons . Erg. This Faith , Repentance , Prayer , Obedience , &c. are not truly means of our Justification now or at Judgement . Ergo. Not means to the pardon of sin , and freedom from punishment . Ergo. Not means of Salvation from Hell , or of that Glory to which the final Justification will adjudge us . Ergo. 1. They are not necessary necessitate medii , and 2. No Man must use them as means to his present pardon , or Justification , or final Justification or salvation . Ergo. No means must be used for present or final Justification or Salvation , but only the Instrumental receiving , or apprehending of Christs Righteousness , or of Christ as Priest . Ergo. — Object . There are means besides Causes and Conditions . Answ . Besides Causas & Conditiones proximas , there are : but besides Causas & Conditiones & proximas & remotas , in this case there are none that I know of : if there be , name them . LETTERS That past between This REVEREND , Much HONOURED BROTHER , And my SELF . 1649 , and 1650. LONDON , Printed by Robert White , for Nevil Simmons , Book-seller in Kederminster . HAving heard that Mr. — disliked some things in my Aphorisms , and by the perswasions of some , intended a Confutation of them : I wrote to him an earnest Request , that he would acquaint me with what he disliked , annexing his Reasons to convince me of my Errors , professing my earnest Desire of Information , especially from him : To which he replyed , as followeth . Dear Sir , I Have indeed declared to some , who happily may have informed you of it , as I desired , that there were several ▪ Doctrinal points asserted in your Book , to which I could not pedibus ire , much less corde ; such are many positions about Christs Righteousness , about faiths Justification in your sense , and the Efficacy of new Obedience in this work as well as faith . Yea Love made some kind of the actings of Faith : The good old sound definition of Faith waved , and a new one substituted . Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , credere , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari also called into Evangelical Righteousness , and this made our personal Righteousness . These things and divers others do make me vehemently dissent from you in the matters asserted . Yet I do really honour you , for your great Abilities and zealous Piety , earnestly desiring of God that he would prolong your life , and have mercy upon hss Church by sparing this Epaphroditus . But whereas you have been told , that I had animadversions on your Book , this was a mistake : for the truth is , though I have cast my thoughts upon some part of it , yet I have not any digested or prepared considerations about it : but do defer such a work , till I shall have opportunity to discharge that part I have publiquely promised about imputed Righteousness ; which Subject I cannot yet prosecute , being hindred by other avocations : It is true , I have had advertisement from some honoured friends of mine at London , that it is expected , I should do something in those points , because by your Inscription of my name ( which I take as an Act of your real Love and respect to me , though I am unworthy of any such Testimony ) they think I am interested . Had I known the Contents of the book before published , I would have most importunately urged you at least to have taken more time of deliberation about the divulgation of them , which you know have much novelty in them . I know things are not to be embraced or rejected , because either old or new ; yet Paul doth dislike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we may so read it , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I shall conclude with this : Let not any difference from you in Judgement be any obstruction to improve your utmost Abilities ( which are many and lovely ) to the finding out , and propagating of Truth . If God prolong your life , I hope this next Summer we may have mutual oral Conference together , which is the most conducible way to clear both Truth and our Opinions . Your faithfull Friend and Brother — Decemb. 3. To the Reverend , and his much Honoured Friend , Mr. Baxter , Preacher of the Word of God at Kederminster , those Deliver . Sir , I Received yours , which I acknowledge a Favour : but not so great as I expect . Your dissent is so generally known , that I cannot but hope to know some of the Grounds of it . I hope you cannot so vehemently dissent in points of such Moment , and yet deny me a discovery of mine Error . The defering of such a work till you have wrote another Book , doth intimate what will be injurious to the Church , your self and me : If you intend to publish a Confutation , when I am dead , and deny me any help for conviction while I live . 1. The Church will lose the fruit of my own Recantation . 2. And your self , one part of the fruit of your Labor . 3. And I may dye in error unrecanted , and you ( being now importuned for , your help ) be guilty of it . If you did but know how gladly I would publiquely recant , you would not deny your help . You that would have so importuned me to deliberate , if you had known before , I hope will not deny your assistance for my recovery . I did not hastily that I did . But though I wanted the opportunity of consulting you before , yet I hope it is not too late . I am confident if you know me , you are not so uncharitable as to think me uncurable . It is therefore your flat duty not to suffer sin upon me . Let me therefore intreat you to send me one or two of your strongest Arguments against some of the weightyest points in difference ; and to answer mine . I know it is not an hours work with you to do that much ; and I would bestow twenty for you . If you suspect that I will any way mis-imploy your papers , you shall prescribe me the Law therein your self . Whether you will read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am indifferent , being no friend to either . I thought it a greater novelty to say , Faith justifieth only or primarily as an Instrument , then to say , it justifieth as the Condition , which the free Lawgiver hath promised Justification upon . I knew it was no novelty to say , we must have a personal Righteousness besides that imputed : And I took it to be as old as the Gospel , to say , that this consisteth in Faith and sincere Obedience . I called it Evangelical , because I trembled to think of having an inherent Righteousness which the Law of works will so denominate . What you say of the [ Efficacy of Obedience and Faith ] I disclaim both , as never coming into my thoughts : I acknowledge no efficiency as to Justification in either , but a bare conditionality . I aver confidently that I give no more to works , then our Divines ordinarily do , viz. to be a secondary part of the Condition of the new Covenant , and so of Justification , as continued and consummate , and of Glorification : only if I err , it is in giving less to Faith , denying it to be the Instrumental Cause of Justification , but only a condition . My Definition of Faith is the same ( in sense ) with Dr. Prestons , Mr. Calverwell , Mr. Throgmorton , Mr. Norton of new England in his Catechism , &c. O how it grieveth me to dissent from my Reverend Brethen ! Some report it to be a pernitious Book : others overvalue it , and so may receive the more hunt if it be unsound . Truly Sir I am little prejudiced against your Arguments ; But had rather return into the common road then not , if I could see the Light of truth to guide me . I abhor affected singularity in Doctrine : therefore I intreat you again to defer no longer to vouchsafe me the fruit of one hours labour , which I think I may claim from your Charity and the Interest God hath given one member in another , and you shall hereby very much oblige to thankfulness Jan. 22. 1649. Your unworthy fellow-servant Richard BAXTER . To my Reverend and very much valued friend , Mr. — Preacher of Gods Word at — These present . Dear Sir , I Received your letter , and I returned some Answer by Mr. Bryan , viz. that now the daies growing longer and warmer , I shall be glad to take occasion to confer with you mouth to mouth about those things wherein we differ , for I conceive that to be a far more compendious way , then by letters , wherein any mistake is not so easily rectified : I shall therefore be ready to give you the meeting at Bremicham any Thursday you shall appoint that may be convenient with your health ; that so by an amicable collation , we may find out the truth . In the mean while I shall not wholly neglect your request in your letter , but give you an hint at one of those several Arguments that move me to dissent from you ; which although it be obvious , yet such Arguments as most men pitch upon , have the greatest strength : and that is the peculiar and proper expressions the Scripture giveth to faith in the matter of Justification , and that when the Doctrine is purposely handled , as Paul in his Epistle to the Romans . attributing it so to faith , as it excludes not the presence , but the co-operation of any other . He doth so include faith , as that he doth exclude all works under any notion : for Abraham was then godly , and abounded in other Graces , yet the Apostle fastens his Justification upon this : in so much that if a man would have desired the Apostle to make a difference between faith and other Graces , it could not have been done more evidently . As for the Apostle James , your sence cannot be admitted to reconcile them , but rather makes that breach wider : the one saith , a Justification without works ; you make Faith as well as works , though one primarily : whereas the Orthodox both against Papists and Arminians , and Socinians , do sweetly reconcile them . By the hint of this , I see a Letter cannot represent the vigor of an Argument . I shall only add one thing : we may hold Opinions , and dispute them speculatively in Books ; but practically , and when we come to dye , we dare not make use of them . I know not how a godly man at his death can look upon his Graces as Conditions of the Covenant fulfilled by him ; though the Grace of God and the Merits of Christ be acknowledged the procuring cause . The Papists also verbally come to that refuge : For how come the Imperfections in the Conditions to be pardoned , and conditions have a moral Efficiency ? Raptim . But of these things more fully when I see you . The Lord preserve you an Instrument in his Church , and direct and sanctifie all your parts and abilities for his Glory . Feb. 13. Your loving Brother in the Lord — To his very loving and much respected Friend Mr. BAXTER , Minister of Gods Word at Kederminster , these be delivered . Sir , FOr the expressions of your love in your two Letters , and your offer to meet me for conference ; I return you hearty thanks . But I told you of my weakness , which is so great that I am not able to travel , nor to discourse to any purpose if I were with you : a few words do so spend me ( except when I have a little ease , which fals out perhaps once in a moneth for a few hours unexpected ) therefore I am resolved to importune you once again , and if you now deny me , to cease my suit . It is expected at London , Cambridge , &c. that you write a confutation , and you intimate your purpose to do so hereafter : which I will not disswade you from , so I might but see your Arguments , that before I dye , I might know whether I have erred , and not dye without repenting or recanting : and if I err not , that I might shew you my grounds more fully ; And if you deny this request to one that hath so even unmannerly importuned you , and yet purpose to do it , when I can neither be the better for it , nor defend my self , you walk not by that Rule as I thought you did , nor do as you would be done by . But for my part , I have done my endeavour for information , and so have satisfied my own conscience . For what should I do ? There is none in this Country that will attempt a convincing of me , by word or writing , nor for ought I hear , gainsay : and you are the nearest from whom I may hope for it . In your last you overpass all the particulars almost touched in your former , and pitch on Justification by works . Where you mention Pauls attributing it to Faith , to which I have answered , and have no Reply . 1. Where you say Paul excludes the Co-operation of any other ; I answer , So do I. And of Faith too I deny the operations as effective . 2. When you say , he excludes works under any notion , I answer . 1. Would I could see that proved . 2. Then how can James say true ▪ 3. Then he excludes faith under the notion of an Instrument . 4. And Repentance under the notion of a preparative , or condition . 5. But if you mean only that he excludes the co-operation , or efficiency of works , I yield as before . 6. Paul expresly excludes only the works of the Law , that is , such as are considered in opposition to Christ , or co-ordination as required by the Law of Works , and not such as Christ himself enjoyneth in subordination to himself ; so they keep that place of subordination . 7. Pauls Question is , What is the Righteousness which must denominate a sinner just at the Bar of the Law ? And this he saith is no Works ( under any notion ) no not Faith , but only Christs Righteousness , and so faith must be taken relatively : for certainly it is Christ , and not Faith that is that Righteousness . Is not this all that our Divines say , or require ? and so say I , over and over . But Paul doth not resolve there [ what is the Condition on which Christ makes over this Righteousness of his ? ] so directly , but collaterally . 8. Or if you say he do : yet if Paul speak of our first possession of Justification , I say it is without , not only the operation , but the presence of works , which is more then you say . 9. Or whether he speak of begun , or continued Justification , I say we are justified without works in Pauls sense : yea that they are not so much as a condition of the continuance of Justification . For works in Pauls sense relate to the reward , as of debt , and not of Grace . As a man that works to yearn wages , as Paul plainly saith , Rom. 4.4 . To him that worketh , the Reward is not of Grace , but of Debt . These works I disclaim as sinfull in their ends . But obeying the Gospel , or being willing that Christ who hath redeemed us , should rule over us , and running that we obtain , and fighting the good fight of faith , and suffering with Christ that we may be glorified with him , and improving our Talent , and enduring to the end , and so doing good works , and laying up a good foundation against the time to come : I think Paul excludes not any of these from being bare conditions , or causae sine quibus non of our Justification at Judgement , or the continuance of it here . Abrahams faith excluded works in Pauls sense , as before , but not works in this sense , or in James his sense . When you say my sense for reconciling Paul and James cannot be admitted . 1. I would you had told me what way to do it better : and answered what I have said in that . 2. Your reason appears to me of no seeming force . For first you say [ the one saith a Justification by faith without works , you make Faith as well as works , &c. ] Answer 1. Paul saith not barely without works , but without the works of the Law. And I have shewed you what he means by works , Rom. 4.4 . 2. I say no more then James , that a man is justified by works , and not by faith only : I believe both these Scriptures are true , and need no reconciling , as having no contradiction in the terms . And yet I speak not so broad usually , as James doth . Where you say that [ the Orthodox do sweetly reconcile them ] I know not who you mean by the Orthodox . For I doubt not but you know the variety of interpretations to reconcile them . Piscator and Pemble have one Interpretation , and way of Reconciliation . Calvin , Paraeus and most Divines another . Camero confuteth the best esteemed , and hath another . Brochmond with most of the Lutherans have another . Jac. Laurentius , Althemor , and many more tell us of divers : which of these you mean by the Orthodox , I know not . But if you exclude all those from the Orthodox , that say as I say in this , you will exclude as Learned Divines , and well reputed of , as most Europe hath bred , viz. excellent Conrad . Bergius , Ludov. Crecius , Johan , Crocius , Johan . Bergius , &c. Who though they all dispute for Justification by faith without works , understanding it of the first Justification ( for most Divines have taken Justification to be rigidly simul & semel till Dr. Downam evinced that it is a continued Act ) yet they both take works for meriting works , that respect the reward as of Debt , and they say that otherwise Obedience is a Condition ( or cause as they make it ) of continuing , or not losing Justification once attained . And is not that to say as much as I ? And many more I can name you that say as much . And you approve of Mr. Bals book , which saith that works ( or a purpose to walk with God ) do justifie as a passive qualification of the Subject capable of Justification . You add that [ we may dispute , &c. but you know not how a godly man at his death can look on his Graces as Conditions of the Covenant fulfilled by him , &c. ] Which speech seems strange to me . I confess if I be so , I am ungodly . For I have been as oft , and as long in the expectation of death as most men , and still am : and yet I am so far from being afraid of this , that I should live and dye in horror and desperation , if I could not look upon the conditions of the Covenant of Grace fulfilled by my self through goes workings . If by our Graces you mean Habits , I think it more improper to call them the fulfilling the conditions of the Covenant . For what you say of the Papists , you know how fundamentally almost they differ from me in this , confounding the Covenants Righteousness , &c. If it were not to one that knows it better then my self , I would shew wherein . For your question , How come the imperfections in our conditions to be pardoned ? You know I have fully answered it , both in the Aphorisms , and Appendix . And I would rather you had given me one discovery of the insufficiency of that answer , then asked the Question again . Briefly thus . Guilt is an obligation to punishment ( as it is here to be understood ) Pardon is a freeing from that Obligation , or Guilt and Punishment . All Punishment is due by some Law. According to the Law or Covenant of Works the imperfection of our Faith , Love , Obedience , &c. deserve punishment , and Christ hath satisfied that Law , and procured forgiveness of these imperfections , and so acquit us from Guilt and punishment . The new Law , or Covenant of Grace doth not threaten death to any but final Unbelievers , and so not to the imperfection of our Faith , Love , Obedience , where they are sincere . And where the Law threatneth not Punishment , there is no obligation to Punishment ( or Guilt ) on the party from that Law , and so no work for Pardon . Imperfect believers perform the conditions of the new Covenant truly : and it condemneth none for imperfection of degree ▪ where there is sincerity : No man is ever pardoned , whom the new Law condemneth , that is , final Unbelievers , or Rejecters of Christ . So that Christ removeth , or forgiveth that obligation to punishment , which by the Law of Works doth fall on us for our imperfections . And for the Law of Grace where it obligeth not to punishment , that obligation which is not , cannot be taken off : nor that man pardoned , that was never guilty . Your Question occasioneth me to be unmannerly in opening these easie things to you , that I doubt not knew them sure twenty years ago and more . Though I confess I had not the clear apprehensions of them seven years ago . What ever I was then thought by others , I confess I was ignorant , and am glad that God hath in any measure healed my ignorance , though with the loss of my reputation of being Orthodox . Where you add that conditions have a moral efficiency , either you mean all or some ; if all , or if this whereof we are in speech , though I am loth to contest with you in Philosophy , yet I must confess I never read so much in any Author , nor can force my self to believe it , Causa sine qua non , est causa fatua . It is as Schibler and others , a meer Antecedent . The word Moral is ambiguous ; but if you mean it as I conjecture you do ▪ for an efficiency , interpretative in sense of Law , as if the Law would ascribe efficiency to him that fulfills the condition : I utterly deny it in the present case ; or if you mean that our fulfilling the conditions hath an efficiency on God to move him to justifie us , as an impulsive procatarctick cause ; I not only deny it , but deny that any such cause is properly with God , or hath efficiency on him ; nor can it have the operation of the final cause , which some call moral , seeing it is none of Gods end , nor can any thing move God but God , nor be his end but himself . If you mean by moral efficiency any thing else which is indeed no efficiency , I stick not on meer words . Sir , I should not have presumed to expect so much labour from you as to write a sheet for my satisfaction , had I not perceived that others expect much more to less purpose , and that your letters express that hereafter you intend more . If you deny me your answer to this , I will trouble you no more . And because I would have your labour as short as may be , I shall only desire your answer to these few Questions , which I ground on both your Letters , because the clear resolving of these , will be the readiest way to satisfie me . Quest . 1. Hath the Covenant of Grace ( which promiseth Justification and Glorification ) any condition on our parts , or none ? If it have Quest . 2. What are the Conditions ? Is not Love and Obedience part of the Condition ? Quest . 3. Must not those Conditions be fulfilled by our selves ? or hath Christ fulfi●led them by himself for any man. Quest . 4. If we must fulfill him ▪ why may not a dying man look on them ? Or what m●●● Paul to rejoyce in the testimony of his Conscience , that in simplicity and godly sincerity he had his conversation ? &c. And that he had fought a good fight , and finished his cour●● &c. And that in all good conscience , &c. and Hezekiah , Remember Lord that I have walked before thee , &c. Quest 5. Can a man have any assurance ordinarily that death shall not let him into ●ell , who hath no assurance that he hath performed these conditions , and how should he have it ? Can he know that all shall work to him for good , though he know not whether he love God ? or that there is no condemnation to him , though he know not that he is in Christ , and walk not after the flesh , but after the Spirit ? Quest . 6. If our Love and Obedience have no tendency to salvation , but as meer figures , then is not the Antinomian Doctrine true , that we may not Act for Salvation ? Q. 7. What do you mean your self , when you write against those that deny Repentance to be a Condition to qualifie the Subject to obtain forgiveness , but a sign Lect. 20. of Justification ? And when you say that Scripture limits Justification , and Pardon only to those Subjects that are so and so qualified . p. 171. where you instance in Repentance , Confession , Turning , Forgiving others , &c. and make faith an Instrumental cause , but say , there are many qualifications in the Subject . p. 172. And what mean you when you say , p. 210. In some gross sins there are many conditions requisite ( besides humiliation ) without which Pardon of sin cannot be obtained : where you instance in Restitution . Besides those , p. 148 , 149 , 150. Is it not safe when a man hath prerformed these conditions , to look on them either living or dying ? Or what do you say less then I do here ? I know you are none of the men of contention , and therefore will not recant your own Doctrine in opposition to me . And if you did not mean that these are conditions of Pardon , and Justification , when you say they are , who can understand you ? If those gross sins be in the unjustified , you will not say that the conditions of his Pardon are no conditions of his Justification . I know that you give more to faith ( and so to man ) then I do , viz. to be the Instrument of his own Justification , ( which I will not contend against with any that by an improper sense of the word Instrument , do differ only in a term ) but what do you give less to Repentance , and the rest then I do ? you say they are conditions , and I say no more . Qu. 8. And what do the generality of our Divines mean , when they say that Faith and new Obedience are our conditions of the Covenant ? As I have cited out of Paereus , Scharpius , Willet , Piscator , Junius , Aretius , Alstedius , who saith , the condition of the new Covenant of Grace is partly faith , and partly Evangelical Obedience , or Holiness of life , proceeding from faith in Christ . Distinct . Chap. 17. p. 73. And Wendeli● the like , &c. If it be said that they mean they are conditions of Salvation but not of Justification ; Then Quest . 9. Whether and how it can be proved that our final Justification at Judgement ( which you have truly shewed is more compleat then this Justificatio viae , and our Glorification have different conditions on our part , and so of our persevering Justification here . Quest . 10. And whether it be any less disparagement to Christ to have mans works to be the conditions of his Salvation , then to be the bare conditions of his ultimate and continued Justification ? Seeing Christ is a Saviour as properly as a Justifier , and Salvation comprizeth all . Quest . 11. What tolearable sense can be given of that multitude of plain Scriptures which I have cited ? Thes . 60. For my part , when I have oft studyed how to forsake my present Judgement , the bare reading of the 25 of Matthew hath still utterly silenced me , if there were no more . Much more when the whole Gospel runs in the like strain . Quest . 12. Is not the fulfilling of the conditions of the new Law or Covenant enough to denominate the party righteous , that is , not guilty of non-fulfilling , or not obliged to punishment , or guilty as from that same Law or Covenant ? And doth not every man that is saved so fulfill the conditions of the new Covenant ? and so is Evangelically righteous ? The condition is not Believe , and obey perfectly , but sincerely . Quest . 13. If there be no such thing as a personal Righteousness necessary to salvation , besides imputed Righteousness : 1. What is the meaning of all those Scriptures cited Thes . 22. that say there is ? 2. And of our Divines that say there is inherent Righteousness ? And 3. What real difference between the godly and the wicked , the saved and damned ? Quest . 14. Have you found out any lower place for Love and Obedience , then to be bare conditions , if you acknowledge them any way conducible to final Justification , or Salvation ? If you have , what place is it ? and how called ? and why hath it not been discovered unto the world ? To say they are qualifications of the Subject , is too general , and comprizeth qualifications of different Natures ; and it shews not how they are conducible to the said ends ; and why a man may not be saved without qualifications , as well as with them , if God have not made them so much as conditions ? Quest . 15. Seeing I ascribe not to Evangelical Obedience the least part of Christs Office or Honor , nor make it any jot of our legal Righteousness , where then lies the error or danger of my Doctrine ? Quest . 16. Do not those men that affirm we have an inherent Righteousness , which is so pronounced properly by the Law of works , accuse the Law of God for blessing and cursing the the same man and action ? And how can that Law pronounce a man , or his action righteous , which curseth him , and condemneth him to Hell for that same Action ? It makes me amazed to think what should be the reason that Divines contest so much , that it is the Law of Works that pronounceth them inherently righteous , which they know condemns them ; rather then the Law of Grace or new Covenant , which they know absolveth them that sincerely perform it . When all Divines acknowledge an inherent Righteousness , and that the Law of Works is fulfilled by none , and that it pronnunceth none righteous , but the fulfillers : and when the condition of the new Covenant must be performed by all that will be saved : and when the Holy Ghost saith that it was by faith ( and so pronounced , and measured by the Law of faith ) that Abel ( the second Righteous man in the world ) offered the excellent Sacrifice , and by it obtained witness that he was righteous , God testifying of his gift , &c. Heb. 11.4 . Quest . 17. Do not those Divines that will affirm that [ our inherent Righteousness is so called from its imperfect conformity to the Law of works ] and that [ it is the Law that pronounceth them righteous ] lay a clear ground for Justification by works in the worst sense ? for if the Law pronounce their works , and them properly righteous , then it justifieth them : and then what need have they ( at least so far ) of Christ , or Pardon ? yea and what Law shall condemn them , if the Law of Works justifie them ? At least do they not compound their Righteousness ( as to the law of Works ) partly of Christs satisfaction , and partly of their own Works ? Quest . 18. Whether you should not blame Dr. Preston , Mr. Norton , Mr. Culverwel , Mr. Throgmorton , &c. for laying by the good sound definition of Faith ( as you call it ) as well as me ? And is it not great partiality to let the same pass as currant from them , which from me must be condemned ? And why would you agree to such a corrupt definition , being one of the Assembly , when theirs in the lesser Catechism ( and indeed both ) is in sence the very same with mine ? And why may not I be judged Orthodox in that point , when I heartily subscribe to the National Assemblies Definition ? viz. that Faith is a saving Grace , whereby we receive , and rest on Christ alone for Salvation , as he is offered to us in the Gospel . ] Qu. 19. Do I say any more then the Assembly saith in the preceding Question ? [ What doth God require of us , that we may escape his wrath and curse due to us for sin ? Answ . God requireth of us ( to escape the said wrath and curse , &c. ) Faith in Jesus Christ , repentance unto life , with the diligent use of all the outward means , whereby Christ communicateth to us the benefits of Redemption . ] And is not Justification one benefit ? And is not final Justification a freeing us from that Curse ? Quest . 20. Which call you the good , sound definition of Faith ? When our famous Reformers placed it in Assurance ; Camero , and others in perswasion ( such as is in the understanding ) others in Assent , as Dr. Downam , &c. Others in a Belief of Gods special Love , and that sin is pardoned . Others in Affiance or Recumbency . Others in divers of these . Some , as Mr. Ball , calling it a fiducial Assent . Others an obediential Affiancce . Did not each of these forsake that which by the former was accounted the good sound Definition ? And why may not I with Dr. Preston , Mr. Wallis , &c. say it is an Acceptance , or consent , joyned with Assent ? or with the Assembly , and the rest , say it is a receiving , which is the same in a more Metaphorical term . Quest . 21. If you judge as Melanchton , John Crocius , Davenant , Amesius , &c. that Faith is in both faculties ; how can you then over-leap the Elicite Acts of the will ( which have respect to means ) Eligere , consentive , uti ? Quest . 22. If the formal reason of justifying faith lie in a Belief or Perswasion that Christ will pardon and save us : or in an Affiance or resting on him , or Trusting to him only for Salvation : or in an Acceptance of him as a Saviour , meerly to justifie and save from Hell : Why then are not almost all among us justified and saved ? when I scarce meet with one of an hundred , that is not unfeignedly willing , that Christ should pardon , and justifie , and save them , and do verily trust , that Christ will do it ; and the freer it is , the better they like it . If they may whore and drink , and be covetous , and let alone all the practise of Godliness , and yet be saved , they will consent . If it be said that they rest not on Christ for Justification sincerely ; I Ans. They do it really , and unfeignedly , and not dissemblingly , which as we may know in all probability by others , so we may know it certainly by our own hearts , while unregenerate . So that it is not the natural , but the moral Truth , that is wanting : And what is that ? And wherein is the Essential , formal difference between a wicked mans resting on Christ for Justification , and a true Believers ? To say it is seen in the Fruits , is not to shew the Essential difference . Quest . 23. If resting on Christ for Justification be the only condition of final Justification , What is the reason that Perkins , Bolton , Hooker , Preston , Taylor , Elton , Whately , and all the godly Divines also yet living do spend most of their labour to bring men to obey Christ as their Lord , and not the hundreth line or word to press them to Trust that he will pardon and save them ? All the powerfull Perachers that ever I heard , however they dispute , yet when they are preaching to the generality of people , they zealously cry down laziness , lukewarmness , negligence , unholyness , prophaness , &c. As that which would be the liklyest cause of the damnation of the people . But if only the foresaid saith be the condition , and all other Graces or Duties be but meer signal effects of this , and signal qualifications of the subject , and not so much a conditions , what need all this ? Were it not then better to perswade all people , even when they are whoring , or drunk , to trust on Christ to pardon and justifie them ? And then when they have the tree and cause , the fruits and signal effects will follow . Quest . 24. Yea , Why do the best Divines preach so much against Presumption ? And what is Presumption , if it be not this very faith which Divines call justifying ? viz. the Trusting to Christ for Pardon and Salvation only , without taking him for their King and Prophet ? If it be said that this last must be present , though not justifie : How can the bare presence of an idle Accident so make , or marr the efficacy of the cause ? Quest . 25. If to be unwilling that Christ should raign over us , be part of the directly condemning sin , Luke 19.27 . why is not the willingness he should raign , part of saving , justifying faith ? Quest . 26. Seeing resting in Christ is no Physical apprehension of him ( who is bodily in Heaven ) nor of his Righteousness ( which is not a being capable of such an apprehension ) How can that Resting justifie more then any other Act , but only as it is the condition to which the Promise is made ? Resting on a friend for a Benefit , makes it not yours , but his gift does that . As Perkins ( cited by me ) To believe the Kingdom of France shall be mine , makes it not mine : But to believe Christ , and the Kingdom of Heaven , &c. ( vid. loc . where he saith as much as I ) vol. 1. p. 662. If God had not said [ He that believeth shall be justified and saved , ] would Believing have done it ? And if he had said , [ He that repenteth , or loveth , or calleth on the name of the Lord , shall be justified or saved ] would not these have done it ? if so ; then doth not faith justifie directly , as the condition of the Gift , Promise , or new Covenant ? And its apprehension is but its aptitude to be set apart for this Office : And if it justifie as a condition of the Promise : must not others do it so far as they are parts of the Condition ? Sir , If you should deny me the favour I hope for in resolving these doubts , yet let me hear whether I may expect it or not . And in the interim I shall search in jealousie , and pray for direction : But till your Arguments shall change my judgement , I remain confident that I can maintain most of the Antinomian Dotages against any man that denyeth the principles of my Book : and that which is accounted novelty in it , is but a more explicate , distinct , necessary delivery of common Truths . Yours , RICHARD BAXTER April 5 , 1650 Sir I Am sorry that you are not in capacity for the motion I profered : I thought discourse would not so much infeeble you , especially when it would have been in so loving a way : And I judged it the more seasable , because I had been informed of a late solemn conference you had about Paedobaptism , which could not but much spend you , I shall press no more for it , although this very letter doth abundantly confirm me , that letters are but a loss of time : for one word might have prevented many large digressions . Is not that endeavour of yours in your seventh question to prove out of my book , that Repentance is a necessary condition , or qualification in the Subject to be pardoned , &c. a meer impertinency ? You earnestly desire satisfaction of your conscience , therefore I cannot think you do wilfully mistake . For is that the state of the question with us ? Is it not this , whether the Gospel Righteousness be made ours , otherwise then by believing ? You say by believing , and Obedience . I say only believing . I say faith is only the condition justifying , or instrument receiving , you make a justifying Repentance , a justifying Patience : you make other acts of grace justifying as well : so that whereas heretofore , we only had justifying faith , now there are as many other qualities , and all justifying , as there are Graces . So that I do firmly hold ( and it needs a recantation ) that repentance and other exercises of Grace are antecedent qualifications , and are media ordinata , in the use whereof only pardon can be had . But what is this to you ? Who expresly maintain the righteousness of the Covenant of Grace to be made ours , upon our godly working , as well as believing . If therefore you had spent your self to shew that faith had no peculiar Instrumentality in our Justification , but what other Graces have , then you had hit the mark . What is more obvious , then that there are many conditions in justificato , which are not in actu justificationis ? The fastening of the head to the body is a necessary condition in homine vidente , but it is not in actu videntis . You grant indeed some precedency to faith , but you make Faith and Works aequè , though not aequaliter , the conditions of Justification . I should say much more to the state of the question , but I forbear . In other things you seem to come off ; and though I do not say you recede from your Assertions , yet you much mollifie them , that I need not therein contend with you . But here is the stick . Let it be demonstrated , that whereas the Scripture in the current of it attributes Justification to believing only : as through faith , and by Faith , and through faith in his blood , that you can as truly say , it s received by love , and it s through love of his blood shed for our sakes , &c. This is a little of that much which might be said to the state of the question . This I judge new Doctrine , justifying Repentance , justifying Charity . And in my Letter I laid down an Argument , Rom. 4. Concerning Abrahams , Justification , the Pattern of all others . To this you reckon up many Answers , but I see not the Argument shaken by it . First you say , you exclude a co-operation effective , but why do we strive about words ? You do not exclude works justifying , as well as faith , let the expressions be what they will. Whereas Paul saith , he would be found having the Righteousness which is by faith , you will add , and which is by love , by zeal . 2. You desire it to be proved , that Paul excludes all works under any notion ; I think it s very easily done : First , because of the immediate opposition between Faith and Works ; now you will contradict Pauls Argument , and give a tertium , works that are of Grace . But the Apostles opposition is so immediate here and in other places , between faith and any thing of ours , that he admits of no medium . 2. He instances in Abrahams works , and excludes them : now were Abrahams works , works done by the meer strength of the Law ? Did not Abrahams Obedience , and other works flow from Grace ? Were Abrahams works in opposition to Christ ? Yet even these are excluded . 3. He excludes all works under any notion by the opposition , justifying , covering , all is wholly attributed unto God. 4. The Assertion is universal : The Apostle saith , without works in general , ver . 6. And he works not , ver . 5. Lastly , By the testimony he brings from the Psalmist , that blessedness is where sin is not imputed , whrere it is forgiven ; These reasons do evidence that he excludes works under all notions in the act of Justification , though not from the person justified . 3. You say , how then saith James true ? But I ask , if there be justifying works , how saith Paul true ? But again , James saith true : for this faith which in respect of its act ad intra , doth only justifie , yet it works ad extra . The old Assertion is fides quae viva , not quo viva . You speak of a seeming Antilogie among the orthodox in this reconciliation , but though all go not eadem semi●â , yet they do eadem viâ against works under any notion whatsoever in the act of Justification . 4. You argue that faith as an Instrument is excluded . Thus Bellarmine also , apprehendere est opus , therefore faith is excluded : But non sequitur : Faith is passive in its Instrumentality ; and although to believe , be a Grammatical action , its verbum activum , yet its physic●n , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passive . A man by believing , doth not operari , but recipere : As videre , audire , are Grammatical actions , but Physical or natural passions : now you cannot say thus of the exercises of other Graces : this is the seeming strength of your Exceptions . For Repentance is not excluded as qualifying , but as recipient , which is a fifth Exception . As for your discourse , whether Paul disputes what is our Righteousness ? or upon what terms it is made over to us , it doth not much matter : for indeed Paul speaks to both those only inclusively or collaterally , as you say : but that which he chiefly intends , is to shew in what manner we are justified , whether by believing or working , and these he makes two immediate opposites , not granting any tertium . You speak of Faith taken relatively for Christs Righteousness ; but how can you find out such a figure for faith in your sence , unless you will acknowledge Love or Obedience relatively for Christs Righteousness ? Indeed those that hold Fai●h instrumentally , receiving the whole righteousness of Christ , and no other Grace , they often speak of faith taken relatively , but so cannot you , who hold that not only seeing this brazen Serpent , but any other actions of sence will as well heal the wounded Christian . You say you acknowledge the Assemblies definition of resting or receiving , you cannot take in that sence , as they declare it , as the Scripture words which are Metaphorical , do imply : for its the resting of a burdened soul upon Christ only for Righseousness , and by this Christs Righteousness is made over to us ; and it s a receiving of Christ , as the hand embraceth any Object : now you make the Righteousness of Christ made over to us in any other exercise of Grace as well as this . So that although you would willingly seem not to recede from others , yet you plainly do : and although you think your Assertions are but more distinct explications , yet they are indeed destructive Assertions to what our Divines do deliver : neither may you , while you intend to dispute , exactly build upon some homiletical or popular expression in any mans book . You reply to a second part in my Letter : whether a godly man dying , may be affected according to your position , and thereupon you instance in Hezekiah , Paul , and that no man can dye with comfort without the evidence of these works . But is this the state of the question with us ? Do you think that I deny a godly life to be a comfortable testimony , and a necessary qualification of a man for pardon ? You cannot think that you speak to the point in this . But here is the question , Can a godly man dying , think the Righteousness of Christ is made his by working or believing ? Is it repent , and Christs Righteousness is by this made yours , and rest in Christ ? Certainly the dying Christian is in agonies directed to this resting on Christ , to the eying of this brazen Serpent , not to be found in any thing but the Righteousness by faith . It s an act of Dependance , not of Obedience that interests us in Christs Righteousness . It s that puts on the robes of Christ , that our nakedness may not appear . And that is very harsh still , which you express , to expect the Righteousness of the Covenant of Grace upon the conditions fulfilled by your se ; lf , through Gods workings . I am unwilling to parallel this with some passages that might be quoted out of unsound Authors ; but that I am confident , howsoever your Pen-writes , you have a tutissimum est to rest only upon Christs Righteousness , and that by bare resting , and beleiving you look for a Righteousness . As Philosophers say , we see or hear intus recipiendo , not extra mittendo : otherwise Bellarmine argues consonantly enough , that Love would justifie as well as faith ; but we say that Faith doth pati , Love doth agere . Not but that faith is an active grace , only in this act it is meer recipient . Sir , I have not time , nor paper to answer those many questions , the most of which I conceive impertinent to this business : and your Explication of your self , how imperfections in our Graces are done away , and yet the conditions of righteousness , is to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but I cannot go any further . What I have written with much love and respect to you , I should account it a great mercy to be instrumental to bring you to the right way again : If there be so much Joy for reducing a wandring sheep , be not offended if I say there will be much more for an erring shepheard : though I hope at last your error may prove in words rather then in sence : with heartly brotherly love I have written this , and so let it be received from your fellow-labourer , who honours Gods gifts in you , and is also sensible of his own infirmities , and proneness to err . Dear Sir , IF you doubt of the truth of my bodily infirmity , it is because you neither know my body nor mind . The dispute at Bewdley , as it was almost at home , so I had the choice of the time , and such strength vouchsafed from God , which I cannot again expect , much less promise my self . I told you I have some lucida intervalla , perhaps a few hours in a moneth : but if upon such uncertainty I should draw you to a journey , and then ten to one fail you , I should be injurious . But seeing you so far and freely condiscend , if God wil shew me so much Mercy , as to enable this restless uncessantly-pained Sceleton to such a work , I shall be bold to send you word , and claim the favour you offer . In the mean time it is my duty to let you know , I have received your Letter , and to return your hearty thanks for it , though it be not that which I hoped for , and shall now cease to expect . I am convinced now as well as you that Letters are but a loss of time : but your Arguments or direct answers to my Questions , would have been for my advantage , a precious improvement of it : but seeing I may not be so happy , I must rest content . It still seemeth to my weak understanding to be no impertinency to prove that your self affirm Repentance , Confession , Turning , Forgiveing others , &c , to be more then signs , i. e. to be conditions to qualifie the Subject to obtain forgiveness ; and to tell you that I say no more , and to tell you still , that you give more to faith ( and so to man ) then I ; but I give no more to works for ought I descern then you ; I am sure then our ordinary Divines do : And if I do mistake herein , you have little reason to suspect me of willfulness ; though of weakness as much as you please . As for the state of the Question between us , which you speak of , I am a stranger to it , and know not what you mean. I never came to the stating of a Question with you ; nor did you state any to me in your letters , but mentioned your vehement dissent from several passages in my book , and therefore I had reason to think that you fell upon the Questions as there they were stated ; so that it is intime & medullitùs , pertinent to my question , which is impertinent to yours . You say the question is , [ Whether the Gospel righteousness be made ours otherwise then by believing ? ] and tell me that I say [ by believing and obedience ] when I never stated such a question , nor ever gave such an answer . I suppose by [ Gospel Righteousness ] you mean Christs Righteousness given to Believers : Now I have affirmed that [ those only shall have part in Christs satisfaction , and so in him be legally righteous , who do believe and obey the Gospel , and so are in themselves Evangelically righteous . ] But your phrase [ made ours ] doth intimate that our first possession of Christs Righteousness should be upon Obedience as well as Faith ; which I never affirmed : But Christs Righteousness is continued ours on condition of obeying him , though not made ours so : and we shall be justified at Judgement also on that condition . As it is not marriage duty , but Contract which is the condition of a womans first Interest in her Husband and his riches ; but marriage duty and the performance of that Covenant , is the condition of her Interest as continued . And indeed it is much of my care in that Book to shun and avoid that question which you say is stated between us : for I knew how much ambiguity is in the Word [ By ] which I was loth to play with . I know we are justified By God the Father , By Christs satisfaction , By Christs absolution , By the Gospel Covenant or Promise , By the Sacraments , By Faith , By Works , ( for I will never be ashamed to speak the words of the Holy Ghost ) By our words ( for so saith Christ ) Therefore if you will needs maintain in general , that Christs Righteousness is made ours , no otherwise then by beleiving , nor otherwise continued ours ; you see how much you must exclude . But to remove such Ambiguity , I distinguish between justifying [ By ] as an efficient instrumental Cause , and [ By ] as by a condition : and I still affirm that Works or Obedience do never justifie as any cause , much less such a cause ; but that by them as by a condition appointed by the free Lawgiver and Justifier we are finally justified . And truly Sir , it is past my reach at present to understand what you say less in this then I , except you differ only about the word [ By ] , and not the sence ; and think that it is improper to say that Pardon or Justification is By that which is but a condition : You seem here to drive all at this , and yet me thinks you should not . 1. Because you affirm your self , that conditions have a moral efficiency : and then it seems when you say Repentance , Confession , &c. are conditions , you mean they are morally efficient ; which is a giving more to works then ever I did . 2. Because you know it is the phrase of Christ and his Spirit , that we are justified By our words and works ; and it is safe speaking in Scripture phrase . 3. Because you say after that my Assertions are destructive of what Divines deliver : but the word By , if we are agreed in the sence , cannot be destructive ; and except the phrase only By , &c. be the difference , where is it ? When you say Repentance , &c. are conditions , and I say they are no more : and I have nothing from you of any disagreement about the sence of the word condition . Lest you should doubt of my meaning in that , I understand it as in our usual speech it is taken , and as Lawyers and Divines generally do , viz. Est Lex addita negotio , quae donec praestetur , eventum suspendit . Vel est modus , vel causa quae suspendit id quod agitur , quoad ex post facto confirmetur , ut Cujacius . And whereas Conditions are usually distinguisht into potestativas , causales & mixtas , seu communes , I mean conditiones potestativas . Where you add that you say only faith is the condition justifying . &c. but I make a justifying Repentance , &c. And whereas heretofore we had only justifying faith , now , &c. ] I answer , 1. If by justifying Repentance , &c. you mean that which is ( as you say Faith is ) an instrument or efficient Cause , I never dreamed of any such : If as a Condition ; you confess it your self . 2. If you speak against the sence , we are agreed in that for ought I know : If against the phrase , then justifying Faith or Repentance is no Scripture phrase : but to be justified By faith , and By works , and By words , are all Scripture phrases . You say , you firmly hold that Repentance and other Exercises of Grace are antecedent qualifications , and media ordinat● , in the use whereof only Pardon can be had : but what is this to me ? &c. I answer . 1. Add conditions as you do in your Book , and you say as much as I. 2. If by the other exercises of Grace you mean the particulars in your book enumerated , or the like ; and if by Pardon , you mean even the first pardon ( as the word Only shews you do ) then you go quite beyond me , and give far more to those exercises of grace then I dare do . For I say that Christ and all his imputed Righteousness , is made ours , and we pardoned and justified at first without any works or obedience more then bare faith , ( and what is precedent in its place or concomitant ) and that bona opera sequuntur justificatum non praecedunt justificandum , in regard of our first justification . I dare not say , they are Antecedents or media ordinata . Where you add , what is that to you that make the righteousness of the Covenant of grace to be made ours upon our godly working . &c. I answer , 1. I have shewed it is as much as I say , if not more , [ upon ] intending but a condition or medium ordinatum . 2. I never said what you say I maintain in phrase or sense ( if the word [ made ] intend either efficiency or any causality , or the first possession of Righteousness . 3. You much use the harsh phrase of [ working ] as here [ Godly working ] as mine ; which I doubt whether ever I uttered or used ; And the term [ works ] I little use , but in the explication of James . For I told you that I disclaim works in Pauls sense , Rom. 4.4 . which make the reward not of grace , but of debt . You add [ If therefore you had spent your self to shew that faith hath no peculiar instrumentality in our justification but what other graces have , then you had hit the mark . ] Answ . I confess Sir you now come to the point in difference . But do you not hereby confess that I give no more to works then you , but only less to faith ? Why then do you still harp upon the word [ works ] as if I did give more to them ? the task you now set me is to prove that faith doth no more , and not that works do so much : That faith is not an instrument , and not that love or obedience are conditions . And to this I answer you : 1. I have in my book said somewhat to prove faith no instrument of justifying , and you said nothing against it . Why then should I aim at this mark ? 2. I think I have proved there that faith justifieth primarily and properly as the condition of the Covenant , and but remotely as A receiving justification , this which you call the instrumentality , being but the very formal nature of the act , and so the quasi materia or its aptitude to the office of Justifying . And because I build much on this supposition , I put it in the Queries , which you judge impertinent . 3. Yet if you will understand the word instrument laxely , I have not any where denyed faith to have such an instrumentality ( that is , receiving or apprehensiveness ) above other graces : Only I deny and most confidently deny that that is the formal , proper or neerest cause of faith's justifying : But the formal reason is , because God hath made it the condition of the Covenant , promising justification to such receiving , which else would have no more justified then any other act : And therefore so far as others are made conditions , and the promise to us on them , they must needs have some such use as well as faith : And that they are conditions , you confess as much as I. 4. But what if I be mistaken in this point ? what is the danger ? If faith should deserve the name of an instrument , when I think it is but a condition ? 1. Is it any danger to give less to faith then others , while I give no less to Christ ? ( For if you should think I gave less to Christ then others , I should provoke you again and again to shew wherein ) 2. I deny nothing that Scripture saith : It saith not that faith is an instrument : ( perhaps you will tell me Veronius argues thus : But I mean it is neither in the letter nor plain sense ; and then I care not who speaks it , if true . ) 3. You make man an efficient cause of justifying himself . ( For the instrument is an efficient cause ) : And what if I dare not give so much to man ? is there any danger in it ? or should I be spoke against for the Doctrine of obedience , as if I gave more to man then you , when I give so much less ? 4. Those that dissent from me do make the very natural act of faith , which is most essential to it , and inseparable from it , as it from it self , viz. Its apprehension of Christs Righteousness , to be the proper primary reason of its justifying . What if I dare not do so , but give that glory to God , and not to the nature of our own act ? and say , that Fides quae recipit Justificat , sed non qua recipit primarily , but as it is the condition which the free justifier hath conferred this honour upon ? is there any danger in this ? and will there be joy in heaven for reducing a man from such an opinion ? You say , [ What more obvious then that there are many conditions in justificato , which are not in actu justificationis : The fastning the head to the body , &c. ] Answ . 1. You said before that they are Antecedents & Media ordinata , and then they are sure conditions in justificando as well as in justificato . 2. Your mention of the condition in homine vidente is besides our business , and is only of a natural condition , or qualification in genere naturae ; When we are speaking only of an active condition in genere moris : The former is improperly , the later properly called a condition . 3. If this be your meaning , I confess there are many natural or passive qualifications necessary , which are no active or proper moral conditions in a Law-sense ; But this is nothing to the matter . 4. The phrases of [ Conditions in justificato , & in actu justificationis ] are ambiguous , and in the Moral sense improper . Our question is whether they are conditions ad justificationem recipiendam : Which yet in regard of time are in actu justificationis , but not conditiones vel qualificationes ipsius actus . And if you did not think that repentance is a condition ad justificationem recipiendam , and so in actu justificationis , how can you say it is medium ordinatum ? A medium , as such , essentially hath some tendency or conducibleness to its end . 5. As obvious therefore as you think this is , it is past the reach of my dull apprehension to conceive of your conditions in a judiciary sense , which are in justificato for the obtaining of justification , and not be both ad actum & in actu justificationis : for I suppose you are more accurate and serious then by the word condition to mean modum vel affectionem entis Metaphysicam , vel subjecti alicujus adjunctum vel qualificationem in sense Physico , when we are speaking only of conditions in sensu forensi . And there are many thousand honest Christians as dull as I , and therefore I do not think it can be any weighty point of faith which must be supported by such subtilties which are past our reach , though obvious to yours : God useth not to hang mens salvation on such School distinctions which few men can understand . 6. And every such Tyro in Philosophy as I , cannot reach your Phylosophical subtilty neither ; to understand that the fastning of the head to the body is not conditio in actu videntis ; ( though it be nothing to our purpose ) ; Indeed we may think it of more remote use then some other , and but propter aliud , & quasi conditio conditionis ; and if you say so of Repentance , &c. we should not disagree . You say [ In other things I come off , and so mollifie my assertions , that you need not contend ] Answ . 1. I would you had told me wherein I so come off : For I know not of a word . If you mean in that I now say , obedience is no condition of our first attaining justification , but only of the continuance of it , &c. I said the same over and over in my book , and lest it should be over-lookt , I put it in the Index of distinctions . If you mean not this , I know not what you mean. 2. But if explication of my self will so mollifie and prevent contending , I shall be glad to explain my self yet further : Yea , and heartily to recant where I see my error . For that which you desire , I demonstrate that its By love , and Through love , &c. I have answered before by distinguishing of the sense of By and Through : and in my sense I have brought you forty plain Texts in my book for proof of it , which shew it is no new Doctrine . To your argument from Rom. 4. Where you say that Abrahams justification is the pattern of all others , I conceive that an uncouth speech , strange to Scripture for phrase and proper sense , though in a large sense tolerable and true : Certain I am that Paul brings Abrahams example to prove that we are justified by faith without the works of the Law ; but as certain that our faith must differ from Abrahams , even in the essentials of it : We must believe that this Jesus is he , or we shall dye in our sins ; which Abraham was not required to believe . Our faith is an explicite Assent and Consent to the Mediators Offices , viz. that he be our Lord and Saviour , and a Covenanting with him , and giving up our selves to him accordingly : But whether Abrahams ( and all recited in Heb. 11. ) were such , is questionable . Too much looking on Abraham as a pattern , seems to be it that occasioned Grotius to give that wretched definition of faith , ( Annot. in loc . ) that [ it is but a high estimation of Gods power and wisdom , and faithfulness in keeping his promises , &c. ] ( yet I know he came short also of describing that faith which he lookt on as the pattern . ) My first answer was that I exclude also any effective co-operation ; to which you say , [ Why do we strive about words , &c. ] I see that mens conceivings are so various , that there is no hopes that we should be in all things of one mind . Because I was loth to strive about words , therefore I distinguished between causality , and conditionality , knowing that the word By was ambiguous ( when we are said to be justified By faith &c. ) now you take this distinguishing to be striving about words , to avoid which , you would bring we back to the ambiguous term again . Whereas I cannot but be most confident , that as guile is most in Generals , so there would be nothing else between us but striving about words , if we dispute on an unexplained term , and without distinction . Do you indeed think , that to be an efficient cause of our justification , and to be a bare condition , is all one ? or do you think the difference to be of no moment ? You say , I do not exclude works justifying as well as faith , let the expressions be what they will. ] Answ . 1. You should have said , [ Let the sense , or way of justifying be what it will ▪ ] for sure the difference between an efficient cause and a condition is more then in the expression , or else I have been long mistaken . 2. I do not exclude God justifying , Christ justifying , the Word justifying , &c. and yet to distinguish between the way that these justifie in , and the way in which faith justifies , I take to be no striving about words , but of as high concernment as my salvation is worth . 3. Either you mislike my phrase , or my sense : if the phrase , then you mislike the word of God , which saith , a man is justified by works and not by faith only ; If the sense , then you should not fall upon the phrase : and then to distinguish and explain , is not to strive about words . 4. If I do bring faith and obedience neerer in justification then others , it is not by giving more to works then others , but by giving less to faith ; And if in that I err , you should have fallen on that and shewed it , and not speak still as if I gave more to works then you . I am sure I give less to man , and therefore no less than you to Christ . I perceive not the least disadvantage herein that I lye open to , but only the odium of the phrase of justification by works , with men that are carried by prejudice and custome . 5. I will not quarrel about such a word ; but I like not your phrase of [ Faith justifying , and works justifying , ] for it is fitter to introduce the conceit of an efficiency in them , then to say , [ We are justified by faith and by works ] which are only the Scripture phrase , and signifie but a conditionality . To that you say out of Phil. 3.9 . I believe Paul doth most appositely oppose the righteousness which is by faith to that which is by the Law. But then 1. He means not [ By faith as an instrument of justification ] 2. Nor by faith which is but a meer affiance on Christ for justification , or only as such . 3. Nor doth he exclude Knowledge , Repentance , Obedience , &c. 4. But to say that righteousness or justification is by love , or by obedience , &c. Without adding any more , is not a convenient speech , as it is to say that righteousness is by faith . 1. Because the speech seems to be of the first receiving of righteousness , wherein obedience or works have no hand . 2. Because faith having most clear direct relation to Christ , doth most plainly point out our righteousness to be in him . 3. Because faith as it is taken in the Gospel , is a most comprehensive grace , containing many acts , and implying or including many others which relate to Christ as the object also . Even obedience to Christ is implyed as a necessary subsequent part of the condition , seeing faith is an accepting of Christ as Lord and King , and Head , and Husband , as well as a justifier . 5. Yet Scripture saith as well as I , that Christ shall justifie us By his knowledge , and we shall be justified by our words , and by works ; and me thinks it should be no sin to speak the words of God , except it be shewed that I misunderstand them . It is not so fit a phrase , to say , that a poor ignoble woman , was made rich and honorable by her Love , or Obedience , or Marriage , faithfulness , and conjugal actions , as to say , it was by marriage with such a Noble man , or consent to take him to be her husband : For the marriage consent and Covenant doth imply conjugal affection , action and faithfulness . Yet are these last as flat conditions of her continuing her enjoyments as the marriage Covenant was of first obtaining them . To my second Answer , you shew that Paul excludes works under any notion . 1. From his opposition between faith and works , where you say I contradict Paul , and give a tertium . To which I answer , to distinguish of Pauls terms , and explain his meaning in his own words is not to give a tertium , or contradict ; but this is all that I do . I distinguish of the word Works ; sometime it is taken more largely for Acts or Actions , and so James takes it : sometimes more strictly for only such Actions as a Labourer performeth for his Wages , or which make the Reward to be not of Grace , but of debt . So Paul tells you that he understandeth or useth the term , Rom. 4.4 . usually therefore calling them Works of the Law. Now he that excludes Works only under this notion , doth not therefore exclude them under every notion . Where you add that Pauls opposition is between Faith and any thing of ours : I answer . 1. Is not Faith ours as much Love , & c ? 2. Are not Knowledge , Words , Works , ours , by all which God saith , we are justified ? 3. There is no such Scripture where Paul makes any such opposition : but only he renounceth his own Righteousness which is of the Law , Phil. 3.8 , 9. and any thing of our own that may be called Works in the stricter sence . Your second is , because Paul excludes Abrahams works , &c. Answer . 1. You make my tertium to be [ works that are of Grace ] and here again , works that flow from Grace , and say , Abrahams were not by meer strength of the Law : But these are no words of mine ; nor is it candid to feign them to be mine ; but that I impute it to your haste : I believe you remembred so well the words of Andradius , Bellarmine , and other Papists , that they dropped from your pen in haste in stead of mine ; nor is my sence any whit like theirs ; for I speak not of the efficient cause of works , ( Nature or Grace ) nor the meer command requiring them , when I speak of Law and Gospel : but the full entire Covenant or Law consisting of all its parts , and so making our Acts the conditions of the Punishment or Reward : as I have opened over and over in my Book . 2. You ask , Were Abrahams works in opposition to that , & c ? Answer . 1. Paul excludes also works in co-ordination with Christ , and so do I. 2. Yea and works supposed to be subordinate to Christ , which are not capable of a real subordination , 3. but not such as are truly subordinate , from being such conditions as is before said . 4. You seem to me to mistake Paul much , as if he took it for granted , that Abraham had such works which Paul disputeth against , but could not be justified by them ; Whereas I doubt not to say , that Paul contrarily supposeth that Abraham had no such Works , ( which make the reward to be of Debt , and not of Grace ) and therefore could not be justified by them . Your third Argument is , [ because imputing , covering , all is wholly attributed to God. ] Answer , I doubt not but that God is the only Principal efficient Cause , and his Promise or Covenant the Instrumental : therefore I cannot think as others , that man is the efficient Instrumental by believing , or that Faith is such : But what Is all therefore attributed to God ? Even the performance of the Conditions on mans part ? Or are there no such conditions which man must perform himself or perish ? God only covereth sin , imputeth Righteousness , &c. but to none who have not performed the Conditions . Is Believing attributed to God , or is it an act of man ? Or is it excluded ? When will you prove the Consequence of this Argument ? Your fifth Argument is , [ because the Assertion is universal without works in general ] Answer , 1. Doth not the Apostle contradict you by expounding himself in the very next verse before those you cite ? Rom. 4.4 . That by works he means not simply good Actions , as James doth , but such as make the reward to be of debt and not of Grace ? Indeed such works are universally excluded . 2. Therefore he excludes the very presence of works , and saith , to him that worketh not , &c. ver . 5. But the presence of good actions you say is not excluded . Your last Argument seems to me the same with the fourth , and it forceth me to admire that you should think the consequence good . Blessedness is when sin is forgiven ; therefore no work or good act performed by man is the condition of forgiveness , either as begun or continued , or consummate ] If this be not your consequence , you say nothing against me : if it be , I assure you it is not in my Power to believe it , nor to discern the least shaddow of probability of truth in it , nor to free it from the charge of being the grossest Antinomianism ( si pace tui ità dicam . ) And here I must needs tell you also my utter disability to reconcile you with your self ; for you before say , they are media ordinata , and here you say , They are excluded under any notion : As if to be a medium were no notion ; or the medium did nothing in or to the very justifying of the person . To my next Answer . If works be excluded under any notion , then James his words cannot be true , that we are justified by works . You reply , If there be justifying works , how saith Paul true ? I answer . This is a most evident Petitio principii . It is undeniable that James includeth works under some notion : and that Paul excludeth them under some other notion : now therefore I might well ask , How saith James true else ? Because my supposition cannot be denyed : But you suppose that Paul excludeth works under any notion , ( which is the very Question , and is denyed . ) When you ask how saith Paul true ? Paul saith true because he speaks of works strictly taken , as is by himself explained : James could not say true , if works under every notion ( as you say ) be excluded . Next you come to reconcile them by expounding James ; where you say , Faith which in respect of its Act ad intra , only justifies , yet it works ad extra : fides quae viva , non qua viva . I answer . What 's this to the Question ? The Question is not whether Faith work ? Nor whether Faith justifie ? Nor what Faith justifieth ? But in what sence James saith , we are justified by works , and not by Faith only ? You answer by a direct contradiction to James , ( if I can reach the sence of your Answer ) saying , It is by Faith only , and that not as it liveth , &c. So dare not I directly say , it is not by works , when God saith it is : but think I am bound to distinguish , and shew in what sence works justifie , and in what not ; and not to say flatly against God , that we are not justified by works under any notion , but only by the Faith which worketh . A denyal of Gods Assertions is an ill expounding of them . To what you say of the judgement of the Orthodox , [ that they go eadem via et si non eadem semita ] I answer , you may understand your distinction as you please , but I have shewed the difference : some understand it of justification before God ; others before men , &c. And if you please to make the way wide enough , you may take me among the Orthodox , that go eadem via : if not , I will stand out with James . When you say [ they exclude works under any notion in the act of justification . ] I answer , 1. Your self include them as antecedents and concomitants ( thought I do not , ) 2. I have shewed before that [ in the act , &c. ] is ambiguous . If you mean [ as Agents of Causes ] , so do I exclude them . If you mean [ as conditions required by the new Law to the continuing and consummating our justification ] I have shewed you that Divines do judge otherwise . My next answer was [ If works under any notion be excluded , then faith is excluded ] You reply 1. [ Thus Bellarmine , &c. ] Answ . I knew indeed that Bellarmine saith so . But Sir , you speak to one that is very neer Gods tribunal , and therefore is resolved to look after naked truth , and not to be affrighted from it by the name either of Bellarmine or Antichrist ; and who is at last brought to wink at prejudice . I am fully resolved by Gods grace to go on in the way of God as he discovereth it to me , and not to turn out of it when Bellarmine stands in it . Though the Divels believe , I will ( by Gods help ) believe too : and not deny Christ , because the Divels confess him . You say , Non sequitur , I prove the consequence . If all works ( or acts ) be excluded under any notion whatsoever , and if faith be a work or act then faith is excluded . But , &c. Ergo , &c. By the reason of your denyal I understand and nothing that you deny , but [ that faith is a work or act ] which I never heard denyed before , and I hope never shall do again . The common answer to Bellarmine is , that faith which is a work justifieth , but not as it is a work : Which answer I confess to be sound , and subscribe to it . But then according to that , faith which is a work justifieth under some notion ( suppose it were under the notion of an instrument ) though not under the notion of a work . But you go another way , and say , 1. Faith is passive in its instrumentality , and though to believe , be a grammatical action , its verbum activum , yet its physicè , or huper physice passive . A man by believing doth not operari , but recipere . As videre , audire , are Grammatical actions , but physical or natural passions , &c. Answer . 1. These are very sublime Assertions , quite past the reach of my capacity , and of all theirs that I use to converse with ; and I dare say it is no Heresie to deny them , nor can that point be neer the foundation that stands upon such props which few men can apprehend . 2. What if Faith were passive in its Instrumentality ? Is it not at all an Act therefore ? If it be ; Then that which is an Act or Work , is not excluded under the notion of a passive Instrument ; and so not under every notion ( I speak on your grounds . But ) because you told me before that I should have spent my self against this Instrumentality of Faith if I would hit the mark ; I will speak the more largely to it now : And 1. Enquire whether videre , audire , be only Grammatical Actions ( as you call them ) and natural passions ? 2. Whether Believing be so , only verbum activum , but Physically passive ? And so to Believe , is not agere , but pati or recipere ? 3. Whether faith be passive in its Instrumentality ? 4. Whether the same may not be said as truly of other Graces ? 5. Whether Faith be any proper Instrument of our Justification ? 6. If it were , Whether that be the primary , formal Reason of its justifying vertue ? 7. Whether your Opinion or mine be the plainer or safer ? And for the first , I should not think it worth the looking after , but that I perceive you lay much upon it , and that Philosophers generally suppose that the Sence and Intellect in this are alike ; and for ought I discern , it is such a Passiveness of the Intellect that you intend : and therefore we may put all together , and enquire whether videre & intelligere be only Passions ? And here you know how ill Philosophers are agreed among themselves , and therefore how slippery a ground this is for a man to build his Faith upon in so high point as this in hand : you know also that Hippocrates , Galen , Plato , Plotinus , with the generality of the Platonists are directly contrary to you : you know also that Albertus Magnus , and his followers judge sensation to be an action , though they take the potentia to be passive . You know also that Aquinas with his followers judge the very potentia to be active as well as passive ; passive while it receiveth the species ; and active , Dum per ipsam agit & sensationem producit . And Tolet saith , that this is Scotus his sentence , 2. de Anima . q. 12. & Capreol . & ferè communis . I know Aquinas saith , that intelligere est quoddam pati ; but he taketh pati in his third wide improper sense , as omne qu d exit de potentia in actum , potest dici pati : 1. q. 79 a. 2. C. And no doubt every second cause may be said to suffer even in its acting , as it receiveth the Influx from the first , which causeth it to act ; but it will not thence follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre , intelligere est for maliter pati : I cannot think that you deny the intellectum agentem : and you know that generally Philosophers attribute Action to the possible Intellect : and that Jandun . Apollina , &c. do accordingly make an Agent and patient sence : and if the reception of the species were formaliter visio & intellectio ( which I believe not ) yet how hardly is it proved that the Organ and Intellect are only passive in that reception ? Yea how great a controversie is it what the sensible and intelligible species are ? Yea and whether there be any such thing ? Whether they be an image or similitude begotten or caused by the Object , as Combacchius and most ? which yet Suarez , &c. denyeth . And whether they stick in the air , and have all their Being first there , as Magyrus , and other Peripateticks ? Or whether their Being is only in the eye ? as some later . Or whether it be Sir Ken. Digbyes Atomes or number of small bodies which are in perpetual motion ? I doubt not you know that Ockam and Henricus quod . lib. 4. q. 4. reject all species as vain , and make the Intellect the only active proper cause of intellection . And Hobs of late in his book of humane Nature saith , that visible and intelligible species , is the greatest Paradox in the world , as being a plain Impossibility . And indeed it is somewhat strange that every stone and clod should be in perpetual Action , sending forth that which we call its species ; for doubtless it sendeth forth as much when we behold it not as when we do . And more strange that a Rock or Mountain should be so active a creature , and so forcible in action , as to send forth its species so many miles ! Yea , according to this Doctrine , many 1000 miles : for if our Organ were capable , we should see it so far . Whether the Angels see these things on earth recipiendo species , or not ; sure according to this Doctrine , the species must reach as far as Heaven . And why do not stones wast by such an uncessant emanation ? And it is strange to conceive how the Air is be painted with variety of species , if this be true ! that every Grass , Flower , Tree , Bird , Stone , &c. and other bodies , have their several distinct species in the Air night and day ? How strangely is it painted ? What room is there for them all , without confusion , If both color , quantity , odor , and all be there ? And its strange if we do not hear the sound nor taste the sweetness , &c. but only the species of them ! and beyond my Capacity how we should discern Distance as well as the Object distant according to the passive opinion ! and more hard is it for me to believe this Doctrine , when I consider how Cats and Owls see in the night : and how a man in a deep study , or that steepeth with his eyes open , seeth not any thing distinctly ( though I know the frivolous answers to these : ) And yet more hardly do I believe it when I feel quanto labore & conatu I must see to read a small print , or discern a thing afar off : but above all when I feel the labor of my studies , I hardly believe that my understanding is not active ; though I easily believe that I am also too passive . Why do I not understand with every dull thought ? To believe also that every stone is still active , and that the eye and Intellect of the living Creature is but passive , is hard to me ; because me thinks Action better agreeth to the living , then the inanimate . And yet the less do I assent when I observe what stress they lay upon the similitude of a looking-glass receiving the species , which I am very confident it did never receive , when I see it moving as my eye moveth , and withdrawing when I withdraw , ( though the Object be any stone or other immovable thing ) I judge that when I am gone , the glass receiveth no more species from the wall , then the wall from the glass ; nor that the water receives any more species of the Moon that there appears , then the earth doth ; but that all is in mine eyes by the help of that reflection . I doubt not but you have read D'Orbellis arguments , ( Dist . 3. in 1. sent . par . 3. q. 2. ) against both extreams in point of intellection : Against yours his reasons seem to me strong : Quia effectus aequivocus non potest excellere in perfectione causam aequivocam totalem sed deficit necessario ab ea ; sed intellectio esset effectus aequivocus speciei intelligibilis , si ab easola causaretur , & ita esset simpliciter imperfectior specie intelligibili , quod non est verum . Tum etiam quia tunc non posset salvari imago in mente , ut mens est : quia nihil ipsius mentis haberet rationem parentis . Item quomodo causarentur relationes rationis , sive intentiones logicae , quae sunt in actu collativo ? cum illa intentio dicatur realis quae causatur im̄ediate à re vel specie representante rem in se . Even des Cartes his Doctrine of vibration seemeth to make the sensation and intellection to be formally Action , though the Organ must first be passive to the producing it , before it be Active . Zabarel , Combacchius , &c. say that in sensation there is first a receiving the species . 2. A judging , &c. The first by the Organ which is passive , and the later ( which is the very sensation by the sensitive soul , which is active . Therefore Combacchius saith ▪ Intellectio est operatio animae rationalis , &c. but passio is not operatio . Schibler determineth it ( Top. p. 232. that the object doth but 1. Excitare potentiat Activas ad actus . 2. Terminare actus Viguerius Institut . p. 261. besides the intellect Agent , ascribeth to the Possible three offices . 1. To draw and receive the species . 2. Actually to understand . 3. To conserve the species . The same Viguerius , instit . p. 17. & Aquin. 1. q. 18 a 3.1 . Suarez Tim. 2. disp 48. § . 6. Scaliger Exercit. 307. s . 2. as also Bradwardine , Scotus , Cajetani ambo , Albert : D'Orbellis , Ruvio , Alstedius , Keckerman St●ierius , Zanchius , Burgersdicius , A.C. fascic . log . Prideaux Hypomnem . with many more , have taught me to account vision , intellection , and volition for Immanent Acts. And though there be a reception of the species , and so somewhat of passion as well as of action , yet that of passion is but a preparation or quasi materiale , and the formale is in action , as Keckerman , Syst . log . p. 110 Physici nonnulli discernunt materiale & formale : sic materiale in visu est receptio specierum visibilium in oculo , quae est passio : est deinde dijudicatio rei visib . lis per illas species quae est actio : hinc est quod Aristot . sensum modo ad actionem , modo ad passionem refert . Zanchius saith , Vol. 1. T. 3. p. 581. Vim omnem sensitivam esse partim passivum , partim activum , diversis respectibus : Passiva est quatenus , percipit objecta . Activa est quatenus ipsa ab objecto aff●cta , parit sensum , & rem unam ab alio discernit , Patentia enim visiva postquam recepit coloris albi speciem , discernit hans à nigro , &c. sic in rebus Divinis vis nostrae mentis & voluntatis & passiva & activa est . Passiva quatenus recipit gratiam à Deo i● nobis operante : Activa vero quatenus affecta Dei gratia , ipsa Credit , ipsa Amat ; Acti enim Agimus . Res sua natura intelligib●les vis haec animae Patiens intellectus appellata , efficit suo lum ne , suaque Actione , ut res actu intelligantur . Hoc lumen intellectus Agentis , hoc est , animae nostrae , non minima pars est imaginis Det in qua creati sumus . Obscurata fuit lux nobis communicata per peccatum Ade , sed illustratur denuo per Christum : unde hac nova luce Deum Deique mysteria intelligimus , quae certe animalis homo percipere non potest . Proinde cum essemus tenebrae , denuo facti sumus & vocantur lux in Domino . Ex hac nova luce donata per Christum , intelligimus quid sit intellectus Agens . Zanch. ibid. p. 596. You see how far Zanchius Philosophy and Divinity is from yours so p. 594. Est autem manifesta ia nobis hec intellectus Actio , nempet intelligere . Et pag. 638. He saith the intellect hath four operations . 1. Simplicium apprehensio . 2 Horum Compositio 3. Compostorum aestimatio , eoque & verorum à falsis divisio . 4. Ex his raticcinatio . And you know that Tolet , having formerly thought , with Aegid . Paul. Venet. & Cajet . that sensatio ( & ita intellectio ) est formaliter passio , did change his judgement , and at last conclude that Visio vel sensatio alia duos motus dicit : unum materialiter , & hic est receptio speciei : alterum formaliter , & hic est Actio : Prior inest Organo ratione materiae : posterior ratione potentiae , & a●imae : tamen uterque eidem inest Organo . Prior quidem non est substantialiter & essenti● liter sensatio , sed concomitans & velut dispositio : posterior est essentialiter sensatio . But I have been too tedious on this , vid. ultra in l. 2. de Anima , p. 76 , 77. &c. & l. 3. q. 13. &c. You see my reasons in part why I may think my self excusable , though I build not an Article of my faith on your Philosophical assertion ; [ that videee , audire , ( and so to believe ) are Grammatical actions ( only ) ( for you must say [ only ] or you say nothing ) and but physical passions . Quest . 2. Whether to Believe be only verbum activ●m ? but phycally passive , and a man by believing doth not operari , but recipere . This Question comes a little closer . By operari I know you mean agere : for if you should mean such an operation as Operarius pro mercede ex debito performeth , then you should say nothing , but dispute against what I disavowed even in the letter you answer ( which I dare not impute to you ) Now the reasons that force me to differ vehemently from you ( as you said to me ) in this point , are partly Philosophical , partly Theological . And 1. I would sain know what that is which you here call Faith , and say its passive ? Is it the Habit ? No : For 1. That cannot be passive . 2. That is not it that justifieth . 3. That is not a passion , as you say this is . 4. That is not a Grammatical Action , as you say this is ; What then ! Is it the Act of Faith ? No : For 1. That 's it that you are denying , and say it s but verbum activum . 2. You say , it is passive . But how an Action can be passive , is so far beyond the reach of my weak understanding , that I could not believe it , though it were judged Heresie to deny it . P●ss●o intrinsecum ordinem dicit ad subjectum , & repugnat dari passionem extra subjectum , saith Surrez . Tom. 2. disp . 49. p. 451. And that Action can be the subject of Passion , is Philosophy that I never learned , and I think never shall do . Especially if Schibler and most Philosophers say true that Actio & passio non differunt realiter sed secundum inadaequato● conceptus . For very many have taught me , that to the Peripateticks it is absurd for the same to be both the Action , Passion and Passum ; yea to common reason it is — Most certainly therefore it is neither Habit , nor Act of faith which you call faith . What is it then ? Is it a Passion ? so you say your self , and therefore I must take that to be your meaning : And I cannot imagine what else you should call faith . But here you leave me at as great a loss as before . For , 1. You say it is Passive : But I never heard or read before of a Passive Passion , any more then of a Passive Action : And if I should set my understanding on the wrack , it would not apprehend or acknowledge any such thing . I cannot imagine that it is the soul it self which you say is passive . 1. Because you say it is faith . 2. Because else your Argument must conclude that the soul only is the instrument : But we are not questioning the instrumentality of the soul now , but of faith . More I might urge to shew that this cannot be your meaning , but that I will not suppose that it is the soul it self which you call faith . It being therefore neither the Soul , Habit , Act , nor Passion which you here say is Passive in its instrumentality , I am forced to confess I know not what you mean : Yet if you should mean any Potentia Passive . 1. Whether there be any such in the rational soul distinct from the soul it self , is a great doubt . 2. If there were , I know not how it can be called faith . 3. Nor is it such a Potentia that is the instrument of justification . Yet afterwards you say , It is an act of dependance , which here you call a Passion . 2. But whether Act or Passion , it must belong either to the Vnderstanding , or Will , or both : And 1. If you should place it only in the understanding , you would ( besides Dr. Downam ) have few but the Papists with you . 2. If in the Will only , then ( as Scripture is most plain against it , so ) you would also go against the generality of our Divines Melancthon J● . Crocius , Amesius , Davenant , &c. make it the common Protestant Tenet , that it is in both . In actu si●ei Justificantis tota an ma se convertit ad causam justificantem : Davenant , Determ . Q. 38. pag. 174. Fides illa quam Scriptura justificantem agnoscit , habet in se complicatum actum voluntatis & intellectus . idem . ibid. Q. 37. pag. 166. And to them that think it absurd to have it in both faculties . I answer with the same Author . 1. Quod philos●●kantur voluntatem & intellectum esse duas potentias re ipsa distinctas , dogma philosophicum est ab omnibus haud receptum , ( not of Scotus and his followers , with many more ) & Theologicis dogmatibus firmandis aut infirmandis fundamentū minime id●neum . 2. Neque nobis absurdum , sed valde consentaneum videtur , actum illum quo tota anima purificatur & justificatur , ad totam animam pertinere : ita ut in nudo intellectu habeat initium , in voluntate complementum . Idem . ibid. 3. If you say it is in both ( as I doubt not but you will , it being the plain Truth ) then 1. It cannot possibly by any one single Act or Passion which you call the passive Instrument : and do you think to find out many such ? 2. For that which belongeth to the understanding , it must be either a simple apprehension , a composition or division , or a ratiocination or Judgement . And 1. A simple Apprehension it cannot be : 1. For so the Intellect receiveth all Objects alike . It receiveth sin , death , unrighteousness , Satan , hell in the same kind as it receiveth Grace , Life , Righteousness , Christ , Heaven . For it understandeth both in the same way , receiving them per modum objecti . 2. And thus it receiveth not the very thing it self Essentially , ( though it understand the thing it self ) but only as is said , the species or action of it , &c. ( except you will say as Sir Ken. Digby , and the Lord Brook , that the thing understood is really in the understanding , and become one with it ) Now according to this sence , you would not make faith to receive Christ or his Righteousness at all , but only the species or Idea of them . 3. And how oft hath Bellarmine been called Sophister for supposing , we mean such an apprehension ? Therefore I will not dare to think that you mean this . 4. And if you did , yet I have shewed how uncertain it is , that this intelligere is only or formally pati . 2. But if you mean not this simple apprehension ( as sure you do not ) then how is it possible to imagine the understanding should be passive in it ? Did ever man that writ of Philosophy once think that the soul did componere , dicidere , ratiocinari , judicare , patiendo & non agendo ? I think no man. When Tolet disputeth utrum ixtelligere sit pati ? he saith , Advertendum est quod sermo est de apprehensione ; nam de compositione & Jud elo non est dubium apud omnes . Tol de anima . p. 166. I will not therefore suppose you to differ in your Philosophy from all men . What Act of the understanding you will make to be part of Justifying faith , I know not : For I find Divines are very little agreed in it : But the most make Assent to be the only Act of the understanding ( though some add notitia ) and of them some make it Essential to justifying Faith : and others but as a common prerequisite Act. Now if it were Assensus Noeticus , yet it is impossible it should be formally a Passion : but much more impossible when it is Assensus dianocticus vel discursivus , as is most evident it is , and our judicious Rob. Baronius truly teacheth , Philos . Theol. An●il . Exerc. 3. Art. 16. Most Divines place the chief Essence of Faith in fiducia : but then they are as ill agreed what to mean by fiducia . Pemble would fain perswade us that to Believe the Truth of a particular Promise , is to trust on the performance of it to me ; and that the Assent of Faith which is given to such a Promise , is properly called fiducia or Trust . But this is grounded on his singular opinion , that Truth and Goodness are all one , &c. Baronius , pag. 232. tels us of a four-fold fiducia : The first he makes to be but a confident Assent to the Truth of the Promise , and a firm sure Perswasion of the Remission of my own sins and of my Salvation . The second is a Resting on Gods Goodness alone , &c. He placeth the justifying vertue only in the first , which yet containeth but partly Assent ( which we plead against the Papists usually not to be the justifying Act ) and partly a particular Perswasion or Belief of Pardon , which is properly no Faith , but that commonly called Assurance . Now this kind of fiducia is but the Assent we have spoken of , and is beyond all dispute no meer Passion , but an Act of the Understanding . 2. But most Divines make that fiducia which is an act of the Will to have the chief hand in this work of justfiying : though Baronius is so confident that it is not an act of Faith , but an Effect and Consequent , that he takes it for a thing so manifest , that it needeth no proof , p. 234. And Dr. Downam hath brought not a few , nor contemptible Arguments to the same purpose against Pemble , Append. to Covennat of Gr. Yet though we have found it in the Will , yet it is hard to find what act of the Will they mean. If it be an Elicit Act , it must first either respect the End , and then it is either velle intendere vel frui : But sure fiducia is none of these : and if it were , it is more sure that at least the two first are not Passions ; and I think not the last , though it be nothing to the present point : Or else 2. It must respect the Means ; and then it must be Eligere , Consentire vel Vti ( in which joined to Assent , I take justifying Faith to consist ) : But it is both evident that none of these is fiducia , and if they were , that none of these are passions or passive . So that hitherto we are to seek for this Passive Faith. Or else it is an Imparate Act ; and then we are in a wood to seek among so many that there is little hope of finding it . The Truth seems to me to be beyond dispute , that fiducia is no one single Act ( though one word ) but a composition of many implying or containing the Assent of the understanding , the Election of the Will , especially much of Hope and Adventurousness in the Irascible of the Sensitive , together with a suspension of some acts . And if we are justified by this Recumbency or Fiducia , I shall believe we are justified as well by Hope as any thing ; for that takes up most here , as Dr. Downam ubi supra proveth . And who ever said that in all or any of these the Soul is Passive and not Active ? Indeed Hope and Venturousness are Passions , but in another sense ( as Keckerm . and Tolet ubi supra have well opened ; it s in respect of their quasi materiale . ) I am content to stand or fall by the vote of Philosophers , giving you 100 to one , whether the Formality of these motions of the Will lie in Passion or Action ? And if they are Acts. whether they can be the Subjects of Passion ; and so be passive Acts ? So that yet I cannot find out your passive Faith. 3. But yet further , if Faith be passive Physically , let us find out first what is the Agent ? 2. What the Action ? 3. What the Patient or Object ? 4. What is the Terminus ad quem ? 1. I doubt not but it is agreed that the Agent is God : for it is he that justifieth . 2. The terminus or res motu facta is two-fold . 1. Justification in sensu legis , commonly called constitutive Justification ( passive . ) 2. Publique Justification by plea and sentence at Judgement ( passive ) 3. The Action must be therefore two-fold , or two Actions according to the two-fold Terminus . Yea in the former we may ( if we accurately consider it ) find out a two-fold Action and Terminus , though the difference be narrow : In which we are to consider , 1. Of the Instrument : 2. Add the nature of the Actions . 1. The Instrument is the word of Promise or Grant in the Gospel ( for if you know any other way of Gods justifying , or any immediate Act of God herein which is Transient , I would it were revealed what Act it is . ) Herein I have Mr. Rutherford saying as I , over and over against the Antinomians . 2. The Action therefore can be no other then a moral Action , as a Lease or Bond , or written-Law may be said to act . Now the Gospel performeth to our first Justification a two-fold Action . 1. It doth as a Deed of Gift bestow Christ and his Merits on men , so it be they will Believe . This Action doth not immediately and directly constitute them Righteous : for Righteousness being a Relation , must have its Foundation first laid : This Act therefore of Donation ( which some call Imputation ) doth directly lay the Fundamentum , whence the Relation of Righteous doth immediately arise ( when the Condition is peformed ) per nudam resultantiam without any other Act to produce it . And this is most properly called Justificatio constitutiva activa . 2. When the Gospel hath by Gift constituted us Righteous then next in order it doth declare or pronounce us Righteous , and vertually acquit us from Condemnation . This is by the like silent moral interpretative Action only as the other . ( And perhaps may be most fitly called the imputing of Righteousness , or esteeming us Righteous , as Piscator . ) And for the latter Justification at Judgement , the Action is Christs publique pleading , and sentencing us Acquitt : which is an Action both Physical and Moral in several respects . 4. Now if we enquire after the Patient , or rather the Object of these several Acts , we shall quckly find that the Man is that Object ; but that Faith is any Patient here , is past my apprehension . For the first Act of God by the Gospel [ giving Christ and his Merit to us , ] it is only a moral Action : ( Though the writting and speaking the Word at first was a Physical action , yet the Word or Promise now doth moraliter tantùm agere : ) And therefore it is impossible that Faith should be Physically passive from it . For Passion being an effect of Action , it must be a Physical proper Action which produceth a physical Passion . I will not stand to make your Assertion odious here by enquiring what Physical effective Influx , Contact , &c. here is , which should manifest Faith to be physically Passive . I know in the Work of effectual vocation the Soul is first passive : but that is nothing to our Question , whether Faith be passive in Justification . Do but tell me plainly quid patitur fides , and you do the Business . But what if you had only said that Faith is morally passive , and not physically ? I answer . It had been less harsh to me , though not fit , nor to the point . For 1. Gods Justification nor Donation of Christ , is not properly of , or to Faith ; for then Faith should be made righteous and justified hereby ; but to the person , if he Believe . 2. Besides if you should confess only a moral Passiveness ( which is somewhat an odd phrase and notion , and is but to be the Object of a moral Action ) it would spoil all the common arguments drawn from the physical nature of Faith , and its sole excellency herein in apprehending , receiving , &c. and thereby justifying . And you would bring in all other Graces to which the same Promise may as well be said to be made . 3. The Truth I have and further shall manifest to be this ; that as it is not to faith or any other act that Righteousness is given , but to the person on condition he Believe ; so this condition is no passion but an action , or divers actions . This will fully appear in the Theological Reasons following . In the mean time I need not stand on this , because you express your self that Faith is physically pas●ive . Indeed you add [ or hyperphysically : ] but though I meet with some Philosophers , that use in such cases to give [ hyperphysice ] as a tertium to overthrow the sufficiency of the ●istinction of physice & moraliter , yet I suppose that is none of your meaning who know that even Intellectus dum efficit intellectionem , & voluntas volitionem , sunt causae physicae , ut Suarez . 1. Tom. disp . 17. § . 2. p. 260. and so Schibler , and many more : yea and that our Divines conclude that Gods action on our souls in conversion is first Physical : which yet may be as truly and fully called hyperphysical as our Faith. Now for the second action of the Gospel , [ declaring or pronouncing the Believer righteous , and so de jure acquitting him ; ] It is much more beyond my reach to conceive how faith can in respect of it be passive : For 1. Besides that it is a moral action as the former , and so cannot of it self produce a physical passion . 2. It doth not therein speak of or to faith , pronouncing it just , and acquitting it , but of and to the Believer . So that if Faith were physically passive in the former , yet here it is impossible . 3. If you say that it is physically ( or morally ) passive in regard of the latter full Justification by sentence at Judgement , you would transcend my capacity most of all . To say faith is the Patient of Christs judiciary publique sentence , is a sentence that shall never be an article of my Faith : and is so gross , that I conjecture you would take it ill if I should take it to be your meaning : therefore I will say no more against it . Now you know that this is ( as you say in your Lect. ) the most compleat Justification ; and which I most stand upon : and therefore if your arguments fail in respect of this , they yield me almost all I expect . Next I will tell you my Reasons Theological why I believe not that justifying faith , as such , is passive . 1. All Divines and the Scripture it self hath perswaded me , that Christ and the Promises are the Object of this Faith : but a Passion hath no Object , but a subject , &c. Therefore according to you Christ , &c. is not the object of it ; which is contrary to all that I have heard or read . 2. I have read Divines long contending which is the Act of justifying faith , qua talis . And some say one , and some another ; but all say one , or other , or many . Now you cut the knot , and contradict all , in making it ( at least quatenus Justificans ) no Act at all , but a Passion : unless you will say it is a passive act , which I dare not imagine . And doubtless these Divines shew by their whole speech that by Actus Fidei , they mean Actus secundus vel Actio , and not Actus primus vel entetativus vel accidentalis , sive ut informans , sive ut operativus , sed ipsa operatio . 3. I am truly afraid lest by entertaining this opinion I should strike in not only with the Antinomians ( who cannot endure to hear of any conditions of life of our performing , but even with the Libertines , who tell me to my face , that man is but Passive , and as the soul Acts the body , so Christ in them moveth the soul to Good , and Satan to evil , while they are meerly Passive , and therefore the Devil shall be damned for sin who committeth it in them , and not they ; for who will bite the stone or beat the staff , or be angry at the sword ? &c. 4. Else you must depress the excellent grace of faith below all other , in making it meerly Passive while others are active : For doubtless life and excellency is more in Action then Passion . 5. If believing be only suffering , then all Infidels are damned only for not suffering , which is horrid . 6. Scripture frequently condemneth wicked men for Action , for Rebellion , Refusing , Rejecting Christ , Luke 19.27 . They hate him and say , we will not have this man reign over us , &c. and this is their unbelief . If they resisted the Holy Ghost only Passivè & non Activè , then it would be only an ineptitudo materiei , which is in all alike at first , and so all should be alike rejecters . 7. If to believe be but Pati , then it is God and not man that should be perswaded : For perswasion is either to Action or forbearing Action ; and God is the Agent : But it is in vain to perswade any to be Passive , except it be not to strive against it . This therefore would overthrow much of the use of the Ministry . 8. And then when Christ so extolleth doing the will of God , and doing his Commandments , &c. you will exclude justifying faith , as being no doing . 9. Is it credible , that when Christ cals faith Obeying the Gospel , and saith , This is the work of God , that ye believe on him whom the father hath sent ; and calls it the work of faith , 2 Thes . 1.11 . and saith , God giveth to will , ( that is , to believe ) and to do , &c. that all this is meant of meer Passion ? I undertake to bring forty places of Scripture that shew faith to be Action . 10. It seemeth to me so great a debasing of faith , as to make it to be no vertue at all , nor to have any moral good in it . For though I have read of Passio perfectiva in genere entis vel naturae , and conducible to vertue ; Yet am I not convinced yet that any Passion as such , hath any moral vertue in it . Indeed Passion may be the quasi materiale , but the vertue is in Action . Yea , even in non-acting , ( as silence ) the vertue lies formally in the actual exercise of the Authority of Reason , and so obeying God in causing that silence . Sure if men shall be all judged according to their works , and according to what they have done , &c. then it will not be because they did either Pati vel non pati . And thus you have some of my reasons why I cannot believe that Believing is passion , nor shall believe it I think , till Credere be Pati , and then I may whether I will or no , because pati vel non pati are not in my choice . 3. The third Question is , Whether faith be passive in its instrumentality ? And I think that is out of doubt , if my former arguing have proved that faith is not passive at all : or if I next prove that faith is no physical instrument . But yet if I should grant both that faith is passive , and that it is an Instrument , yet must I have either more or less Logick before I can believe that it is passive in its instrumentality . My reasons against it are these . 1. Every Instrumental cause is an efficient cause : but all true efficiency is by action : therefore all instrumentality is by action . That causalitas efficientis est Actio ; & haec est forma per quam denominatur efficiens ; quia agens & efficiens sunt idem , &c. I have been taught so oft and so confidently that I believe it . ( For oportet discentem credere ) : and that by Philosophers of no mean esteem , as Suarez Tom. 1. disp . 18. § . 10. Javel . Metaph l. 9. q. 16. Conim . Colleg. Phys . l. 2. q. 6. art . 2. & 7. Scaliger . Exerit . 254. Aquinas , Ruvio , Porrece , Melancth . Zanchius , Zabarel , Pererius , Schibler , Stierius , Gu. Tempell . in Ram. with many more . And if there be no such thing in rerum natura as a Passive instrument , then faith is none such . I know Keckerm . Alsted . & Burgersdicius do talk of a Passive instrument ; but I think in proper speech it is a contradiction , in adjecto and say as Schibler Metaphys . l. 1. cap. 22. Tit. 7. p. 319. Nisi Actionem propriam haberet Instrumentum , efficiens non esset ; & proinde passivum instrumentum quod Keckerm . vocat , revera instrumentum non est . Et ut Idem , Topic. cap. 2. num . 34. Instrumentum totum hoc habet quod ad causam efficientem adjuvantem ( ad quam referimus causam instrumentalem ) requiritur . Ratio enim communis illarum est haec . Deservire operationi principalis agentis per ulteriorem operationem . Et Idem , Topic. cap. 2. num . 6. Quer. An efficientis Causalitas , Actio ? Resp . Ita ponitur in Theor. 36. & sentit it a h●die Maxima pars Logicorum & Metaphysicorum . Vide ultra pro confirmatione ad nu . 9. Sic etiam cap. 3. num . 136. So that if most Logicians judge that there is no passive instrument , and consequently that faith is no passive instrument , then who is more singular , you or I ? For sure , Nihil est falsum in Theologia , quod verum est in Philosophia . I deny not but the soul in believing is both Passive and instrumental , but in several respects : as if Camero's way should hold of infusing grace into the will Mediante actione intellectus , then the intellect would be Passive or receiving grace into it self , and an instrument of conveying it to the will : but then it would be no Passive but an Active instrument : and the action of God on the Passive intellect and of the intellect on the will , are two Actions with distinct effects . 2. Though there were such a thing in the world as a Passive instrument , yet that faith should be such , and that physical , I dare say is either an unfit assertion , or else I am of a stupid apprehension . For there must be found in it ( if it were such ) these four requisites . 1. There must be a physical passion or reception . 2. A physical efficiency . 3. This efficiency must be patiendo , non agendo . 4. And it must be such an efficiency as is proper to instruments . I may not stand to enquire exactly into all these . 1. The first I have confuted already , and shall add this much more . 1. What doth faith thus receive ? 2. How doth it receive it ? 3. Whence ? Or from what Agent and Act ? 1. Is it Christ himself that is physically received by faith ? 1. Who dare say so , but the Vbiquitarians , and Transubstantiation men ? and perhaps not they . Christ is in Heaven , and we on earth . A multitude of blasphemers , Libertines , and Familists , I lately meet with that dream of this but no sober man. 2. And indeed if Christs person were thus received , it would not make a man righteous , or justifie him . As all our Divines say , his being in the body of Mary would not have justified her : Nor did the kissing of his lips justifie Judas ; nor eating and drinking in his presence justifie those that must depart from him for working iniquity , Matthew 7. If we had so known Christ , we should know him no more : It was necessary to his Disciples that he should go from them ; we must not have the Capernaites conceit of eating his flesh . Yea , to talk of a physical receiving by faith , is far grosser : For the mouth was capable of that physical contact , which faith is not . 3. And then this will not stand with their Judgement , that blame me for making Christ himself the object of justifying faith , and not the promise directly . 2. If you say that the thing received is Christs righteousness , ( as most do that I read ) I answer , 1. Righteousness is but a relation : And therefore a thing which is naturally uncapable of being of it self physically apprehended . This is past doubt . 2. If it be physically received , then either as a principle and quality , or as an object . Not the former : For so we receive our first , ( and after ) grace in sanctification ; but none ever said so in justification : Nor indeed can that righteousness which is formally but a relation , dwel in us as a principle or quality ▪ If we receive it as an object , then by an Act : Or if the soul were granted to be passive in reception of an object , I have shewed that , 1. It is but in apprehensione simplici : None pleadeth for more : But faith is not such . 2. And so it would receive Christ no otherways then it receiveth any object whatsoever it thus apprehendeth . 3. And this is not to receive Christ or his righteousness , but the meer species of it according to your own Philosophers , ( and if righteousness be but a relation ; and a relation , as Durandus , Dr. Twiss , and many another thin be but Ens Rationis , then the species of an Ens Rationis is a very curious Web ) Knowledge ( as D'Orbellis saith in 2. sent . Dis . 3. q. 3. ) is twofold , i. e. sensitive and intellective ; and each of these twofold , Intuitive and Abstractive . Intuitive knowledge is indeed de objecto ut in se praesens ; quando scilicet res in propria existentia est per se motiva : Exemplum de sensitiva est , ut visus videt colorem : ( yet this is but Recepiendo speciem , non rem ) and this is not it in question ) : Exemplum de intellectiva est , ut visio Divinae essentiae à beatis : This is utterly denyed to be at all by Doctor Stoughton , Camer ▪ and other solid Divines , against the School-mens judgement : And if it be , yet doubtless as we know not how , so it is not such as faiths apprehension , which we enquire after , Cognitio Abstractiva est quando species rei movet ad cognoscendum rem ipsam , & hoc siveres sit in se praesens , sive absens , sive existat sive non : Exemplum in sensitiva est , ut phantasia imaginatur colorem : Exemplum in intellectiva est ut intellectus cognoscit quidditatem coloris medicante ejus specie . So that if it be either of these , it were at the utmost but a passive reaception of the species , and not of Christ or his righteousness . 2. By what physical contact faith doth receive this ? might be enquired : and 3. By what physical act of the Agent ? to neither of which questions can I imagine what tolerable answer can be given , in defence of this cause . 2. And if faith be a passive physical instrument , it must have a Physical Efficiency ? and what is that ? to justifie ? why , even God himself in this life doth that but by a Moral Act ( by his word ) and not by a physical , ( as to particulars . ) 3. But that which driveth me to the greatest admiration is , How faith should Efficere patiendo ! If I should rip up this , or require a demonstration of it in respect to the justification at judgement , yea , or in this life , yea or of any effect , I should lay such an odium on it from its absurdities , that in dealing with you , modesty doth forbid me to insist on it . 4. The fourth requisite will be enquired after in the next Question save one . The fourth Question is , Whether other Graces may not be as properly called physical passive Instruments as Faith , is your sense ? And I doubt not but they may , ( though its true of neither ) For 1. If there be no physical reception of Christs righteousness imaginable but that which is per modum objecti , and if other gratious acts have Christs righteousness for their object , as well as that which you call faith : then other Acts do receive Christs righteousness as well as saith : but both branches of the Antecedent are true , therefore the consequence , the bare knowledge or simple apprehension of Christs righteousness per modum objecti may better pretend to this , then recombency or affiance : Yea , and love it self more fitly then affiance may be said to receive or embrace its object ( which is not therefore false neither because Bellarmine hath it : and you know he brings Austines plain words , affirming love to be the hand by which they received him , &c. ) I confess if I first renounce not the concurrent Judgement of Philosophers , I cannot approve of the common Answer which our Divines give to Bellarmine in this , viz. [ That Faith receiveth Christs Righteousness first to make it ours , but Love only to retain it , and embrace and enjoy it when first we know it to be ours : ] For though this say as much as I need to plead for , acknowledging Love to be as properly a physical Reception for retention , as Faith is for first Possession , yet if affiance be taken in any proper ordinary sence , it cannot thus hold good neither : for so Affiance must signifie some act of the will in order of nature after love , or at least not before it . I acknowledge that so much of Faith as lyeth in the understanding is before Love in order of nature ; sicut ipse intellectus est simpliciter prior voluntate , ut motivum mobili , & activum passivo , ut Aquin. 1. q. § . 2. a. 3.2 . and 12. q. 13. a. 1. C. For as he , Intellectus est primum motivum omnium potentiarium animae quoad determinationem actus , voluntas verò quoad exercitium actus , Aquin , 12. q. 17. a. 1. C. But for the acts of the will toward Christ , I could give you ( but to avoid tediousness I must forbear ) at large the Testimony of Aquinas , Tolet , Gerson , Camero , Amesius , Zanchius , Rob. Baronius , Bradwardine , Ravio , Viguerius , &c. That Love is not only the first of all the Passions , but even the first motion of the Will towards its Object , and little or not at all different from Volition , diligere being but intensive velle . I have much more to say to this , which here I must pretermit . But still I speak not of Love as a Passion , but a true closure , as it were of the will with its Object as Good : and expect love to be proper to the sensitive , and strange to the intellective soul ; we must make it the same with Velle : For Amor & ga●dium in quantum significant Actus appetitus sensitivi , passiones sunt ; non autem secundum quod significant Actus appetitus intellectivi , inquit Aquinas . 1. q. 2. a. 1.1 . The fifth Question is , Whether Faith be any Instrument of our Justification ? Answer , Scotus gives many sences of the word Instrument , and so doth Aquinas , Schibler , and most Philosophers that meddle with it : and they give some so large , as contain all causes in the world under God the first cause ; In so large a sence , if any will call faith an Instrument of Justification , I will not contend with him ; though yet I will not say so my self , as judging faith to be no kind of cause of it at all ; but in the proper ordinary sence , as an Instrument , signifieth Causam quae influit in effectum per virtutem inferioris rationis , as Suarez , Stierius , Arnisaeus , &c. Vel Instrumentum est quod ex directione alterius principalis agentis influit ad produce●dum effectum se nobiliorem , ut Schibler , &c. So I utterly deny Faith to be an Instrument . But I will first question whether it be a physical Instrument . 2. Whether a moral ? 1. And for the first , I have done it already : for seeing our acute Divines have ceased to lay any claim to it as an active Instrument , but only as a Passive ; therefore having disproved what they claim , I have done enough to that . 2. Yet I will add some more : And 1. If it be a physical active Instrument , it must have a physical active Influx to the producing of the Effect ; but so hath not Faith to the producing of our Justification . Ergo &c. The Major is apparent from the common definition of such Instruments : The Minor will be as evident , if we consider but what Gods Act in Justification is , and then it would appear impossible that any act of ours should be such an Instrument . 1. At the great Justification at Judgement Christs act is to sentence us acquit and discharged ▪ and doth our Faith activè , sixae influere ad hunc effectum ? Doth it intervene between Christ and the effect ? and so actively justifie us ? Who will say so ? 2. And the act by which God justifieth us here , is by a Deed of Gift in his Gospel ( as I Judge ) Now 1. That doth immediately produce the effect ( only supposing Faith as a condition . ) 2. And it is but a moral Instrumental cause it self , and how faith can be a Physical , I know not . 3. Nay the act is but a moral act , such as a Statute or Bond acteth , and what need Faith to be a physical Instrument ? 2. My second Reason is this : It is generally concluded , that Tota instrumenti causalit as est in usu & applicatione ; It ceaseth to be an Instrument , when it ceaseth to be used or acted by the principal cause : But faith doth most frequently cease its action , and is not used ( physically ) when we sleep or wholly mind other things : Therefore according to this Doctrine , faith should then cease its Instrumentality ; and consequently either we should all that while be unjustified and unpardoned , or else be justified and pardoned some other way , and not by faith . All which is absurd ; and easily avoided by discerning faith to be but a Condition of our Justification , or a Causa sine quae non . 3. If Faith be a physical Instrument , then it should justifie from a reason intrinsecal , natural and essential to it , and not from Gods meer ordination of it to this office by his Word of Promise : but that were at least dangerous Doctrine : and should not be entertained by them who ( truly ) acknowledge that it justifies not as a work ; much less then as a Physical reception which they call its Instrumentality . The consequence of the Major is evident , in that nothing can be more intrinsecal and essential to faith ( this faith ) then to be what it is , viz. a Reception or acceptance of Christ or his Righteousness : therefore if it justifie directly as such , then it justifieth of its own Nature . 4. It is to me a hard saying , that God and Faith do the same thing , that is , Pardon and justifie : and yet so they do if it be an Instrument of Justification : For eadem est Actio Instrumenti & principalis causae , viz. quoad determinationem ad hunc effectum , ut Aquinas , Schibler , &c. I dare not say or think , that Faith doth so properly , effectively justifie and pardon us . 5. It seems to me needless to feign this Instrumentality , because frustra fit per plura quod fieri potest per pauciora . 6. Yea it derogateth from the work ; for as Scotus saith , ( in 4. dist . 45. q. 1. pag. ( mihi ) 239. D. ) Actio sine instrumento est perfectior quàm actio cum instrumento . 7. And this Doctrine makes man to be the causa proxima , of his own Pardon and Justification . For it is man that believes and not God : God is the causa prima , but man the causa proxima credendi , and so of justifying , if Faith be an Instrument Or at least man is a cause of his own Pardon and Justification . Yea faith being by Divines acknowledged our own Instrument , it must needs follow that we justifie and forgive our selves . Dr. Amesius saith , ( Bellar. Enervat . To. 4. li 6. p. ( mihi ) 315. ) Plurimum refert : quia sicut sacramenta quamvis aliquo s●nsu possint dici Instrumenta nostra , &c. proprie tamen sunt Jnstrumenta Dei : sic etiam fides quamvis possit vocari Instrumentum Dei , quia Deus justificat nos ex fide & per fidem , proprie tamen est Instrumentum nostrum . Deus nos baptizat & pascit , non nosmet ipsi : Nos credimus in Christum , non Deus . Whether faith may be a moral Instrument , I shall enquire , when I have answered the next question : which is , Q 6. If faith were such a Physical Passive ( or Active ) Instrument , whether that be the formal direct reason of its justifying ? and whether ( as it is ) it do justifie directly and primarily , quatenus est apprehensio Christi , justitioe , vel Justificationis . And this is it that I most confidently deny , and had rather you would stick to in debate then all the rest : for I ground many other things on it . I affirm therefore , 1. That faith justifieth primarily and directly , as the condition on which the free Donor hath bestowed Christ , with all his benefits in the Gospel-conveyance . 2. And that if it were a meer Physical apprehension it would not justifie ; no nor do us any good . 3. And that the apprehension called the receptivity which is truly its nature , is yet but its aptitude to its justifying office , and so a remote , & not the direct proper formal cause . These three I will prove in order . 1. And for the first it is proved . 1. From the Tenor of the justifyn●g Promise , which still assureth Justification on the condition of Believing . [ He that believeth ] and [ whosoever believeth ] and [ if thou believe ] do plainly and unquestionably express such a condition , upon which we shall be justified , and without which we shall not . The Antinomians most unreasonably deny this . 2. And the nature of Justification makes it unquestioinable : for whether you make it a Law-act , or an act of Gods own Judgement and Will determining of our state , yet nither will admit of any intervening cause , ( especially any act of ours , ) but only a condition . 3. Besides , Conditions depend on the will of him that bestoweth the Gift , and according to his Will they succeed : but Instruments more according to their own fitness : Now it is known well , that Justification is an act of Gods meer free Grace and Will , and therefore nothing can further conduce to Gods free act as on our part , but by way of Condition . 4. And I need not say more to this , it being acknowledged generally by all our Divines , not one that I remember excepted , besides Mr. Walker , that [ faith justifieth as the condition of the Covenant ] Mr. Wotton de Reconcil . part 1. l. 2. cap. 18. brings you the full Testimony of the English Homilies , Fox , Perkins , Paraeus , Trelcatius , Dr. G. Downam , Scharpius , Th. Matthews , Calvin , Aretius , Sadeel , Olevian , Melancth . Beza : To which I could add many more : and I never spoke with any solid Divine that denyed it , 2. Now that a physical apprehension would not justifie , as such , is evident . 1. Else Mary should be justified for having Christ in her womb , as I said before . 2. Else justification , as I said , should be ascribed to the nature of the act of faith it self . 3. You may see what is the primary , formal reason why faith Justifies , by its inseparablility from the effect or event ; and which is the improper remote cause by its separability . Now such a physical apprehension may be ( as such ) separated from the effect , and would still be if it had not the further nature of a condition . We see it plainly in all worldly things . Every man that takes in his hand a conveyance of land , shall not possess the land . If you forcibly seize upon all a mans evidences and writings , you shall not therefore possess his estate . If a traytor snatch a pardon by violence out of anothers hand , he is not therefore pardoned . ( But more of this under the next ) . 4. And for your passive faith , I cannot conceive how it should ( as passive ) have any Moral good in it ( as is said , ) much less justifie us . And so when God saith that without faith it is impossible to please God we shall feign that to be justifying faith , which hath nothing in it self , that can please God : and how it can justifie that doth not please , I know not . I know in genere entis the Divels please God : They are his creatures ; and naturally Good , as Ens & bonum convertuntur : but in genere moris , I know not yet how pati quatenus pati can please him . For it doth not require so much as liberty of the will : The reason of Passion is from the Agent : As Suarez dis . 17. § . 2. Secundum praecisas rationes formales loquendo , Passio est ab Actione : & non è converso . Ideoque vera est & propria haec causalis locutio , Quia agens agit , materia recipit . Now sure all Divines as well as the free-will-men , do acknowledge , that there can be no pleasing worth or vertue , where there is not liberty . And Suarez saith truly in that ( T. 1. disp . 19 pag. ( mihi ) 340. ) Addimus vero hanc facultatem quatenus libera est , non posse esse nisi Activam : seu è converso , facultatem non posse esse liberam , nisi sit activa , & quatenus activa est . Probatur sic . Nam Paisso ut Passio non potest esse Libera patienti : sed solum quatenus Actio à qua talis Passio provenit , illi est libera : Ergo Libertas formaliter ac praecise non est in potentia patiente , ut sic , sed in potentia Agente . ( Vide ultra probationem . ) 5. Yea I much fear lest this Passive Doctrine do lay all the blame of all mens infidelity upon God , or most at least : For it maketh the unbeliever no otherwise faulty then a hard block for resisting the wedge , which is but by an indisposition of the matter : and so Originall indisposition is all the sin . For as Aquinas saith , Malum in Patiente est vel ab imperfectione , vel defectu agentis , vel indispositione Materiae . 1. q. 49. a. 1. c. 3. My third proposition is , that the Receptivity or apprehension which is truly of the nature of faith , is yet but its aptitude to its Justifying office , and so a remote and not the direct proper formal reason : And this is the main point that I insist on : And it is evident , in all that is said already : and further thus , If faith had been of that apprehending nature as it is , and yet had not been made the condition in the gift or promise of God , it would not have justified : but if it had been made the condition , though it had been no apprehending ( but as any other duty , ) yet it would have justified : therefore it is evident that the nearest , proper reason of its power to justifie is Gods making it the condition of his gift , and its receptive nature is but a remote reason : 1. If faith would have justified , though it had not been a condition , then it must have justified against Gods will , which is impossible : It is God that justifieth , and therefore we cannot be a cause of his Action . 2. It is evident also from the nature of this moral reception , which being but a willingness and consent , cannot of its own nature make the thing our own , but as it is by the meer will of the donor made the condition of his offer or gift . If I am willing to be Lord of any Lands or Countreys , it will not make me so : but if the true owner say , I will give them thee if thou wilt accept them , then it will be so : therefore it is not first and directly from the nature of the reception , but first because that reception is made the condition of the gift . If a condemned man be willing to be pardoned , he shall not therefore be pardoned : but if a pardon be given on condition he be willing or accept it , then he shall have it . If a poor woman consent to have a Prince for her husband , and so to have his possessions , it shall not therefore be done , except he give himself to her on condition of her consent . If it were a meer physical reception , and we spoke of a possession de facto of somewhat that is so apprehensible , then it would be otherwise : as he that getteth gold or a pearl in his hand , he hath such a possession : But when it is but a moral improper reception ( though per actum physicum volendi vel consentiend● ) , and when we speak of a possession in right of Law , and of a relation and Title , then it must need ; stand as aforesaid . Donation , ( or Imputation ) being the direct cause of our first constitutive justification , therefore conditionality and not the natural receptivity of faith , must needs be the proper reason of its justifying . This is acknowledged by Divines : Amesius saith , ( Bellarm. Enervat . T. 4. p. ( m●hi ) 314. Apprehensio justificationis per veram fiduciam , non est simpliciter per modum objecti , sed per modum objecti nobis donati : Quod enim Deus donaverit fidelibus Christum & omni ●cum eo , Scriptura disertis verbis testatur , Rom. 8.32 . 2. And that if any other sort or act of faith , as well as this , or any other grace would have justified , if God had made it equally the condition of his gift , is also past all doubt . 1. Because the whole work of Justifying dependeth meerly on Gods free Grace and will and thence it is that faith is deputed to its office . 2. Who doubteth but God could have bestowed pardon and justification on other terms or conditions , if he would ? 3. Yea who doubteth but he might have given them without any condition , even that of acceptance ? Yea though we had never known that there had been a Redeemer , yet God might have justified us for his sake . I speak not what he may now do after he resolved of a course in his Covenant : But doubtless he might have made the Covenant to be an absolute promise without any condition on our part if he would , even such as the Antinomians dream it to be . And me thinks those great Divines , that say with Twisse , Ch●mier , Walaeus , &c. that God might have pardoned us without a Redeemer , should not deny this especially . 4. And doubtless that faith which the Israelites in the first ages were justified by , did much differ from ours now , whatever that doth which is required of poor Indians now ; that never heard of Christ . 5 And God pardoneth and justifieth Infants , without any actual reception of pardon by their faith . 2. And me thinks they that stand for the instrumentality of faith above all should not deny this ; for ( according to my Logick ) the formality of an Instrument is in its actual subserviency to the principal cause : and therefore it is no longer causa instrumentalis then it is used : and therefore whatsoever is the materia of the instrument , or whatsoever is natural to it , cannot be its form : Now to be a reception or apprehension of Christ , is most essentially natural to this act of faith , and therefore cannot be the form of its instrumentality . For as Scotus saith ( ●n 4. sint . dist . 1. q. 5. Fol. ( mihi 13. H. ) ●●ru mentii●●n●it●s p●aeceda naturaliter usum ejus ut instrumentum . And what is the 〈◊〉 or Aptitude of faith but this ? And as Scotus ibid. saith , Nullum instrumentum formaliter est ideo aptum ad usum , quia al quis utitur eo ut instrumento : but it is an Instrument quia al quis utitur , &c. 3. And if the reception were the most direct , proper cause , ( especially if the physical reception ) then it would follow , that justifying faith ●as such ) is the receiving of justification , or of Christs righteousness , but for the receiving of Christ himself , or that the receiving of Christ would be but a preparatory act which is I dare say foul and false Doctrine , and contrary to the scope of Scripture which makes Christ himself the object of this faith ; and the receiving of him ( John 1.11 , 12. ) and believing in him to be the condition of justification ; and the receiving of righteousness , but secondarily or remotely . Amesius saith ( ubi supra ) hic tamen observandum est accurate loquendo , apprehensionem Christi & justitiae ejus esse fidem justificantem , quia justificatio nostra exurgit ex apprehensione Christi , & apprehentio justificationis ut possessionis nostrae praesentis , fructus est & effectum apprehensionis prioris . So in his Medulla he makes Christ himself the object of justifying faith . 4. Also if the said reception were the immediate proper reason why faith justifyeth ; then it would follow that it is one act of faith whereby we are pardoned ( viz the reception of pardon ) and another whereby we are justified ( viz. the Reception either of righteousness or justification : ) and there must be another act of faith for Adoption , and another for every other use according to the variety of the Objects . But this is a vain fiction , it being the same believing in Christ , to which the Promise of Remission , Justification , Adoption , Glorification , and all is made . Also it would contradict the Doctrine of our best Divines , who say , ●s Alste dius , Distinct . Theol. C. 17. p. 73. that Christ is our Righteousness in sensu causali , sed non in sensu formali . I conclude this with the plain Testimony of our best Writers . Perkins vol. 1. pag. 662. In the true Gain , saith : And lest any should imagine that the very Act of faith in apprehending Christ justifieth : we are to understand that faith doth not apprehend by Power from it self , but by vertue of the Covenant . If a man believe the Kingdom of France to be his , it is not therefore his : yet if he belive Christ and the Kingdom of Heaven by Christ to be his , it is his indeed : not simply because he believes , but because he believes upon Commandment and Promise . ( that is not properly as an Instrument , but as a condition ) For in the tenor of the Covenant God promiseth to impute the Obedience of Christ to us for our Righteousness if we believe . Is not this as plain as may be ? So Bullinger Decad. 1. Serm. 6. p. ( mihi ) 44. We say faith justifieth for it self , not as it is a quality in our mind , or our own work : but as faith is a gift of Gods grace , having the promise of righteousness and life , &c. Therefore faith justifieth for Christ , and from the grace and Covenant of God. This being therefore fully proved , that faith justifieth properly and directly as the condition on which God hath made over Christ and all his benefits in the Gospel , the two great points opposed in my Doctrine do hence arise unavoidably . 1. That this faith justifieth as truly and directly as it is the receiving of Christ for Lord , and King , and Head , and Husband , as for a justifier , for both are equally the conditions in the Gospel . But if the physical Instrumental way were sound , then it would justifie only as it is a receiving of Justification or Justice . This is the main conclusion I contest for . Yield me this , and I will not so much stick at any of the rest . 2. And hence it follows , that Repentance , forgiving others , love to Christ , Obedience Evangelical , do so far justifie as the Gospel-promise makes them conditions ; and no further do I plead for them . 7. My last Question was , Whether now your Doctrine or mine be the more obscure , doubtfull and dangerous ? And which is the more clear , certain and safe ? And here I shall first shew you yet more what my Judgement is , and therein whether Faith be a moral Instrument . I think that conditio sine quâ non , non potest esse efficiens , quia hujus nulla est actio ; nec id ad cujus presentiam aliquid contigit c●tra illius actionem : nec materialis dispositio est Instrumentum , &c. ut Schibler , Top. c. 3. pag. 102. Even the Gospel-Promise , which is far more properly called Gods moral Instrument of justifying or pardoning , is yet but somewhat to the making up that fundamentum , from whence the relation of justified doth result . And the Fundamentum is called a cause of the relation which ariseth from it without any act , but what went to cause the foundation , even by a meer resultancy , as D' Orbellis fully in 1. sent . dist . 17. q. 1. But to call a condition in Law an Instrument , is yet far more improper . The Law or Promise therefore I will call a moral Instrument : the condition which we must perform , I will not call a moral Instrument , either of the Act which God performeth , or yet of the effect which floweth from that act immediately . Yet if any will say that it is properly and principally a condition , and that it so justifieth ; and yet that it may be called an Instrument moral in an improper sence , as it is a condition first , or else in regard of its receiving use , will stretch the word Instrument so wide , as to apply it to it ; I will not contend for a word , when we agree in sence . And thus Mr. Wotton yieldeth as with an ill will to call it an Instrument , proving it first to justifie as a condition . But I am loth to give it any proper causality in justifying . And now let us see whose sence is , 1. More obscure . I avoid and abhor all vain niceties in so fundamental a point as Justification is ; therefore I say plainly but [ That faith is the condition on which God hath bestowed Christ and all his benefits in the Gospel ] What woman cannot understand this at a word ? But your Doctrine , what Oedipus is able to unfold ? for my part , it is quite past my reach ; and most that I converse with , are as silly as my self . Can every poor man or woman reach to know what a passive Action , or a passive Passion , or a Passive Instrument is ? and how we receive Christ , as a man takes a gift in his hand ? or to see through all the difficulties that I have discovered here in your Doctrine ? Even they that raise questions , what one act of faith doth justifie , whether of the Vnderstanding or Will ? Whether Assent or Affiance , &c. Do seem vainly and hurtfully curious to me : much more those that reduce all to an unconceivable pat● : I plainly therefore asfi●m , that faith is not any physical receiving , ( as the hand doth receive money , as you would afterward make me believe the Assembly m●●ns ) but a Metaphorical moral receiving : and that it is not by any one act of the soul ( much less a Passion ) but by the whole soul , Understanding and Will : the former beginning , the later consummating it , ( as Dav●nant soundly . ) And let us trye by common speech , which of these is the more plain and probable sence . Suppose a Prince will redeem a Turkish condemed slave , and send him word [ I have bought thee , and if thou wilt receive ( or take ) me for thy Redeemer , Deliverer and Lord , and for the future wilt serve me and be thankfull , I will actually set thee free . Here it would sure be a silly thing to fall a questioning , what the Prince means by the word [ Receive or take ] Whether it be an act of this faculty , or that ? Whether this or that act ? Or whether it is meerly Pati ? Though we are too wise to understand this now , I warrant you the foolishest slave would soon understand it : and know that to receive or take the Prince for his Redeemer , is to believe him , and consent , and thankfully accept of him as he requires , and of deliverance by him : And he that should ask him , Whether it were the bare act of affiance , or whether gratitude or love were included in the term ? would seem but simple to him . If a Prince will deliver a condemned woman from death , and offer with all to marry her , and give her himself , and all he hath , on condition she will receive or take him for her husband , ( and accordingly be a faithfull wife to him till death ) He that should here step in , and raise profound Scruples , and enter difficult disputes , whether this receiving were an act of the Understanding or Will ? Whether Affiance , Recombency , Assurance , &c. or whether a Passion ? would be well judged rid●culous ; when every man knows at the first word what it is for the woman to receive or take a man for her Husband , even gladly and lovingly to consent and accept the offer , and with all her heart deliver up her self to him accordingly . So if a King of another Nation , that hath right also to this , but not possession , should send to us , to charge us to receive him for our King ; what a hard word is this to understand ? or doth it signifie any one act ? or the act of any one single faculty that the people of the land must perform ? Oh how too learned Divines ( or too unlearned ) have puzzled and amazed poor souls , and muddyed the clear streams of the Doctrine of Christ , in this so weighty and plain a point of justification ? In a word , Sir , I know there is never a one of my Hearers can understand your Doctrine of instrumentality Active or Passive , nor have they the Logick necessary thereto , and therefore I will not speak to them in such a language . Even while I untye your knots , I am thought a Barba●i●n , and not understood ; how much more if I spoke what I understand not my self nor am able , though I set my wits on the tenter ? 2. And then let us see which is the truer and certa●ner , your Doctrine or mine . And 1. I have said somewhat already to weaken the credit of yours . 2. And more from what is last said it is unlikely to me to be true because of the obscurity ; for I believe God hath spoke plainer in fundamentals , and not laid folks salvation upon that which none but Scholars of a better or worse judgement then I can understand . I know there is that kind of difficulty in Divine things which requireth the spiritual illumination of the understanding : but not such in foundation points that necessarily requireth so much humane learning . 3. Your way hath not one word of Scripture for it : Where doth Scripture say ( in phrase or sense ) that faith Justifieth as an instrument ; or that it is such ? Active or Passive ? Or that it is this or that only Act ? But now for the Doctrine I teach . 1. Neither your self nor any solid man denyeth it ( that faith is a condition and so justifieth : ) and that it is a Moral receiving , and by the whole soul , esepcially the hearty consent , and acceptance of the will , most Divines teach , as I could shew but for wasting time . 2. I prove it further , that it is but this plain Moral recep●ion , thus . As Christ is offered , so he is received ( therefore the Assembly say [ as he is offered in the Gosp●l ] : But Christ is offered Morally in the Gospel , and not Physically ; therefore he must be so received . 3. Rejicere est no●le ; Ergo , reci●ere est velle . To reject Christ is the condemning sin of infidelity : but that lies in an unwillingness to have him to be their Redeemer , Saviour , and especially Lord : therefore receiving Christ is a willingness , consent or acceptance of him for Redeemer and Lord , Joh. 1.10 . His own received him not ; What is that but they refused him ? and not that they wree not Passive physical receivers of Justice , Luke 19.27 . These mine enemies that would not I should reign over them , bring hither and destroy , &c. Then willingness of his reign is part of that faith which justifies : Even willingness of his Reign , as well as to be pardoned , justified and saved from Hell by him ; ( or else few among us would perish ; For I never met with the man that was unwilling of these . ) 3. And then it will easily appear , Whether your Doctrine or mine be the more safe . 1. Yours hath the many inconveniences already mentioned . It maketh man his own justifier , or the causa proxima of his own Justification , and by his own Act to help God to justifie us : for so all instruments do help the principal cause . And yet by a self-contradiction it maketh faith to be of no Moral worth , and so no vertue or grace . Yea , ( I think ) it layeth the blame of mans infidelity on God ; Many such wayes it seemeth to wrong the Father and the Mediator . 2. And it seemeth also to wrong mens souls in point of safety , both by drawing them so to wrong God , and also by laying grounds to encourage them in presumption ; For when they are taught that the receiving of Christs righteousness , or of Christ for justification , or the confident expectation of pardon , or resting on Christ for it , or a particular perswasion of it , &c. Is justifying faith , and when they find these in themselves ( as undoubtedly they may will this much , or else they cannot presume ) , Is it not easie then to think they are safe when they are not ? As I said , I never yet met with the man that was not willing to be Justified and saved from Hell by Christ : and I dare say , Really willing : and but with few that did not expect it from Christ , and trust him for it . Now to place Justifying faith only in that which is so common , and to tell the men that yet they believe not truly when they have all that is made essential to faith , as Justifying , is strange . For knowing that the godly themselves have fowly sinned , and that no man can perish that hath Justifying faith , how can they choose but presume when they find that which is called Justifying faith undoubtedly in themselves ? And to tell them it is not sincere or true , because they receive not Christ also as King and Prophet , and yet that such receiving is no part of justifying faith . This is to tell them that the truth of their faith lyeth without it self ( a strange Truth ) in a signal concomitant : and who will doubt of his faith for want of a concomitant sign , when he certainly feeleth the thing it self ? Will not such think they may sin salva fide ? When as if they were rightly taught , that justifying saving faith ( as such ) is the receiving of Christ for Saviour , and Lord , and so a giving up themselves both to be saved and guided by him , then they would find that faith in Christ and sincere obedience to Christ have a little neerer relation ; and then a man might say to such a presumer , as I remember Tertullian excellently doth , De poenitent . Operum pag. ( mihi ) 119. Caeterum non leviter in Domixum peccat qui quum amulo ejus Diabolo poenitentiâ renunciasset , & hoc nomine illum Domino subjecisset , rursus ●undem regressusuo erigit , & exultatione ejus seipsum facit , ut denuo malus recuperata praeda sua , adversus Domin●m gaudeat . Nonne quod dicere quoque periculosum est , sed ad adificationem proferendum est , d●abolum Domino praeponit ? Comparationem enim videtur egisse qui utrumque cognoverit , & judicato pronunciasse ●um meliorem cujus se rursus esse maluerit , &c. Sed aiunt quidam , satis Deum habere , si corde & animo suspiciatur , licet actu minus fiat : itaque se salvo metu & Fide peccare : Hoc est salva castitate Matrimonia violare : salva pietate parenti venenum temperare ; sic ergo & ipsi salva venia in Gehennans detrudentur , dum salvo metu peccant . Again , your Doctrine seemeth to me to overthrow the comfort of Believers exceedingly . For how can they have any comfort that know not whether they are justified and shall be saved ? and how can they know that , who know not whether they have faith ? and how can they know that , when they know not what justifying saith is ? and how can they know what it is , when it is by Divines involved in such a cloud and maze of difficulties ? some placing it in this , act and some in that , and some in a Passive instrumentality , which few understand , ( If any man in the world do . ) For the Habit of faith , that cannot be felt or known of it self immediately , but by its acts ( for so it is concluded of all Habits , Suarez , Metap . T. 2. disp . 44 § . 1. pag 332. ) and instead of the act we are now set to enquire after the passion ? and so in the work of examination the business is to enquire , how and when we did passively receive righteousness , or justification , or Christ for these ? which let him answer for himself that can , for I cannot . But now , on the other side , what inconvenience is there in the Doctrine of faith and justification as I deliver it ? As it is plain , and certain ( saying no more then is generally granted ) so I think it is safe . Do I ascribe any of Christs honour in the work to man ? No man yet hath dared to charge me with that , to my knowledge : and no considerate man I believe will do it . I conclude that neither faith nor works is the least part of our legal righteousness : or of that righteousness which we must plead against the accuser for our justification : which is commonly called by Divines , the matter of our justification . The Law which we have broken cannot be satisfied ( nor God for the breach of it ) in the least measure by our faith or obedience , nor do they concur as the least degree of that satisfaction : But we must turn the Law over wholly to our Surety . Only whereas he hath made a new Law or Covenant containing the conditions on our part of the said justification and salvation ▪ I say , these conditions must needs be performed , and that by our selves : and who dare deny this ? and I say that the performance of these conditions is our Evangelical righteousness ( in reference to that Covenant , ) as Christs satisfaction is our legal Righteousness ( in reference to that first Covenant ) , or as perfect obedience would have been our legal righteousness , if we had so obeyed . And for them that speak of inherent Righteousness in any other sense , viz. as it is an imperfect conformity to the Law of works , rather then as a true conformity to the Law or Covenant of grace , I renounce their Doctrine , both as contradictory to it self , and to the truth , and as that which would make the same Law to curse and bless the same man , and which would set up the desperate Doctrine of Justification by the works of the Law : For if men are righteous in reference to that Law , then they may be so far justified by it . Nor do I ascribe to works any part of the office or honour of faith ( Though that were not so dangerous as to derogate from Christ . ) For I acknowledge faith the only condition of our first Remission and justification : and the principal part of the condition of our justification as continued and consummate . And if faith be an instrumental cause , I do not give that honor from it to works , for they are not so : Nay , I boldly again aver , that I give no more to obedience to Christ , then Divines ordinarily do , that is , to be the secondary part of the condition of continued and consummate justification . Only I give not so much as others to faith , because I dare not ascribe so much to man. And yet men make such a noise with the terrible name of Justification by works ( the Lords own phrase ) , as if I gave more then themselves to man , when I give so much less . And thus Sir , I have according to your advice , spent my self ( as you speak ) in aiming at that mark which you were pleased to set me . And now I shall proceed to the rest of your exceptions . My next answer to you was , that [ If works under every notion are excluded ( as you say they are ) then repentance is excluded under the notion of a condition or preparative : But repentance under that notion is not excluded : Therefore not works under every notion . To this you reply , that [ Repentance is not excluded as qualifying , but as recipient , ] which what is it but a plain yielding my Minor , and so the cause : For this is as much as I say . If repentance be a work or act of ours , and not excluded under the notion of a qualification , ( or as you elsewhere yield ) a Medium ordinatum , and a condition , then works are not under every notion excluded . And that repentance is not recipient , how easily do I yeild to you ? But do you indeed think that when Paul excludeth the works of the Law , that he excludeth them only as Recipient ? and not as qualifying ? If so , ( as this answer seems to import , seeing you will not have me here distinguish between works of Law , and of Gospel , or New Covenant ) then you give abundance more to works of the Law then I do or dare : For I aver that Paul excludeth them even as qualifications , yea and the very presence of them : and that the Jews never dreamt of their works being Recipient . To my next you say , [ Whether Paul dispute what is our righteousness , or upon what terms it is made ours it doth not much matter ] But I think it of very great moment ; they being Questions so very much different , both in their sense , and importance . And whereas you think Paul speaks chiefly of the manner , I think he speaks of both , but primarily of the ( quasi ) materia ; and of the manner or means thereto , but secondarily in reference to that . So that I think the chief Question which Paul doth debate , was , Whether we are Justified by our own works or merits , or by Anothers , viz. the satisfaction of a surety ? which yet because it is no way made ours but by believing , therefore he so puts the Question , whether by works of the Law , or by faith ? and so that he makes them two immediate opposites not granting any tertium , I easily yield . ( But of that before . ) To the next you say , that [ I cannot find such a figure for faith Relatively in my sense . ] Answ . And I conceive that faith in my sense may be taken Relatively full as well as in yours ▪ Doubtless acceptance of an offered Redeemer and all his benefits doth relate as properly to what is accepted ( viz. by the assent of the understanding initially , and by the election and consent of the will consummately ) as a Physical Passive reception or instrumentality can do . And also as it is a condition I make little doubt , but it relateth to the thing given on that condition : and that the very name of a condition is relative . So that in my sense faith relateth to Christ two ways : Whereof the former is but its very nature , and so its aptitude to its office : The later is that proper respect in which it immediately or directly justifieth . Yet do I not mean as you seem to do , as I gather by your phrase of [ putting Love and Obedience for Christs Righteousness ] : For I conceive it may be put relatively , and yet not strictly ( loco correlati ) for the thing related to : when I say my hands or teeth feed me , I do not put them instead of my Meat ; and yet I use the words relatively , meaning my Meat principally , and my teeth secondarily : Neither do I mean that it relateth to Christs righteousness only or principally ; but first to himself . And I doubt not but Love to Christ and Obedience to him as Redeemer , do relate to him : but not so fully , clearly and directly express him as related to , as Faith : Faith being also so comprehensive a grace as to include some others . It is a true saying , that a poor woman that is marryrd to a Prince is made honourable by love , and continued so by duty to her husband : But it is more obscure and improper then to say , she is made honourable by Marriage , or taking such a man to her husband , which includes love , and implyeth duty and faithfulness , as necessarily subsequent . I conceive with Judicious Doctor Preston , that faith is truly and properly such a consent , contract , or marriage with Christ . Next to your similitude : you say [ that I hold that not only seeing this brazen Serpent , but any other Actions of sense , will as well heal the wounded Christian . ] To which I answer . Similitudes run not on all four . Thus far I believe that this holds . 1. Christ was lift up on the Cross as the brazen Serpent was lift up . 2. He was lift up for a cure to sin-stung souls , as the brazen Serpent for the stung bodies . 3. That as every one that looked on the Serpent was cured ( an easie condition , ) so every one that believeth Christ to be the appointed Redeemer , and heartily Accepteth him on the terms he is offered , and so trusteth in him , shall not perish , but have everlasting life . 4. That as the cure of their bodies came not from any natural reason drawn from the eye , or from any natural excellency or efficacy of seeing , above hearing or feeling , but meerly from the free will and pleasure of God , who ordained that looking should be the condition of their cure : So all those Acts ( usually comprized or implyed in the word believing ) which justifie , do it not from any natural excellency , efficacy or instrumentality , but meerly from the good pleasure of the Law-giver : And therefore the natural Receptivity of Faith ( that is its very formal essence ) must not be given as the proper direct cause of its Justifying : But that is , its conditionality from the free appointment of God. But on the other side , 1. It was only one Act of one sense which was the condition of their cure : but you will not say I believe that it is only one act of one faculty which justifieth : however I will not . 2. It was the Act of seeing which cured them , without touching , laying hold on , apprehending , resting on , &c. But you will not say so of justifying faith . 3. The sight , which was the condition of their cure , was no actuall reception of the brazen Serpent , but the species of that Serpent by the eye ; and so the eye did no otherwise receive the Serpent , then it received every Object it behold , even the Serpent that stung them . But if you say , that our receiving Christ is but per simplicem apprehensionem objecti , and that it is a receiving of his species , and so that we receive Christ no otherwise then we receive Satan , or any Object of Knowledge , I will not be of that opinion . 4. Their cure was simul & semel : but our Justification is a continued Act ; as really in doing all our lives , as at first . 5 Therefore though one act finished their cure , and there was no condition perscribed as requisite for the consummation or continuance : yet when our Justification is begun , and we truly justified , there is further conditions prescribed for its continuance and consummation . To conclude , I am so far from saying , that any other Act will as well heal the wounded Christian , besides what God hath made the express condition of his cure , that I flatly aver no other will do it . But whether he hath made any one single act ( or Passion ) to be the whole of that condition , I have elsewhere out of Scripture shewed you , and you do not deny what I say . My two last Answers to your exposition of Pauls words , you are pleased to overpass ; the last of which ( the ninth ) being the main that I made use of : viz. that Paul taketh the word Work● more strictly , for such working as maketh the Reward to be not of Grace but of debt : and in this sence I disclaim all works , not only ( as you do ) from being receptive , or instrumental , or effective , but from being concomitant : why you said nothing to this my chief Answer , I do not know . You next tell me that I cannot take the Assemblies definition in that sence as they declare it , or the Scripture words , which are Metaphorical imply : for its the resting of a burdened soul upon Christ only for Righteousness ; and by this Christs Righteousness is made over to us ; and it s a receiving of Christ as the hand embraceth any Object , &c. Answer . That the word Receiving and Resting are Metaphorical , I easily grant you ; and wonder the more that you still insist on them , and instead of reducing them to more proper expressions , do here add Metaphor to Metaphor , till all your definition be a meer Allegory , when you know how much Metaphors do seduce . But for the Assemblies Definition . I embrace it unfeignedly in that sence as the words seem to me most evidently to import , without using violence with them . But I perceive by this , that you will not think it enough in a man to subscribe to national Confessions and Catechisms in the obvious sence , or that which he judgeth the plain proper sence , except he also agree with you in the explication . Some think it not enough that we subscribe to the Scripture , because we may misunderstand it , and therefore we must subscribe to national Confessions , as more explicate : ( which I like well , so we add nothing to Gods word , nor thrust our own Commentaries into the Text , or obtrude out own Doctrines upon men as Articles of their faith , or at least , as the Bishops did the Ceremonies , which they made indifferent in word , but necessary indeed : ) But now I perceive the matter comes all to one in the issue ; when you cannot make a definition of Faith in such Language as is any easier to be understood then the Scripture : when you and I cannot both understand it : and I find that many are of Bellarmines judgement ( Apol. c. 7. cited by Mr. Vines in his Sermon against Haeres . pag. 50. ) That a man may be an Haeretick though he believe the Scriptures , the three Creeds , and the four great general Councils . But for the sence of the Assemblies definition , 1 I know not what you mean by the words [ as they declare it : ] If any private declaration , I am not to take notice of it , nor do I know what it meaneth , and could wish they would do , or might have done as Mr. Vines desired in his Sermon , J●● . 28. 1645. that is , [ To second their conclusions with the Reasons and Grounds of them ; which will do much to make them pass for currant : seeing ( saith he ) the Gorgons head which struck all dumb in former times , The Church , The Church , is not likely to have the same operation row in this seeing and searching age ; for though men be willing to be subject to Authority , yet as they are men they will be slaves to Reason . ] So that if there were any private exposition , I would we had it . But if you mean only what is declared in the words of the Definition , I am most confident , though I never was in the Assembly , that I have hit on their sence far neerer then you seem to have done : and I dare not think otherwise , lest I be hainously censorious of so reverend an Assembly , which I am resolved not to be . 1. Their very words are a receiving of Christ , and not immediately and primarily his Righteousness , but himself ; and in the confession they say as I do , that it is an accepting , receiving and resting on Christ . 2. And as Christ the anointed , which Name signifieth the Offices which he is anointed to , viz. King , Priest , &c. 3. It maketh it to consist in no one act , but several , expressed in two phrases : 1. Receiving Christ . 2. Resting on him alone for salvation . 4. It expresly saith , that it is a receiving of him , as he is offered in the Gospel , and that is , not as a justifier only , but as a Lord and Prophet , and that as immediately as the other , and conjunct with it : for he is no where offered as a justifier alone ; if he be , shew where it is . 5. And hence it is plain that they mean no Reception but moral , by Willing , Consenting , Accepting ( as they expresly say in the confession of Faith ) For he is no otherwise offered to us in the Gospel : He is not offered to our Physical Reception . It is not his person in substance that is offered to the Contact of our Spirits , much less of our flesh ; but his person as cloathed with his Relations , of Mediator , Redeemer , Lord , Saviour , &c. And can you receive a King , as King , ( who is personally distant or invisible ) by any other Reception then I have said ? If we do receive a King into England , the only Acts of the soul are hearty consenting , and what is therein and thereto implyed : though bodily Actions may follow : ( which as to Christ we cannot perform . ) I think verily this is the plain sound sence of the Assembly , and shall believe so , till the same Authority , that thus defined , do otherwise interpret their own definition . And for your phrase of [ Resting a burdened soul on Christ for Righteousness ] I doubt not as it intendeth Affiance , but it is as Perkins , Dr. Downam , Rob. Baronius , &c. say , a fruit Of faith strictly taken , rather then faith it self : but if you take faith in a larger sence ( as the Gospel not seldom doth , and against which I am no adversary ) so Affiance is part of faith it self . But that it is the whole of that faith , I shall never believe without stronger Arguments ; where you say , [ Its the receiving Christ as the hand embraceth any Object . ] I answer . 1. I am glad you here grant Christ himself to be the Object . 2. If you mean , [ as verily as the hand , &c. ] So I grant it , if a moral receiving may be properly said to be as true as a physical . But if you mean By a Physical Contact and Reception as the hand doth , &c. then I am far from believing that ever Christ or our Assembly so meant , or ever had so gross a thought . Where you say , I take it not the in sence as the Scripture words imply ; ] I answer . When I see that manifested I shall believe it . When it is said John 1. He came to his own , and his own received him not : 1. Is it meant they took him not in their hands , or received not his Person into their houses ? the later is true ▪ But 1. Only in a second place ; but their hearts were the first Receptacle 2. Else those were no Unbelievers where Christ never came in person ; And that had no houses ; 3. And that receiving cannot belong to us that never saw him , nor to any since his Ascension . 2. Or is it the Intellective Reception of his species ? I trow not : I have said enough of that before . 3. Or is it a moral Reception of him as thus and thus related , volendo , eligendo , consentiendo , diligendo ( pardon this last , it is but the qualification of the rest ) & consequenter fidendo ? I think this is it . If you can find a fourth way , you will do that which was never done ( to my knowledge ) and then you will be a Novellist as well , as I. For your next expressions , I answer to them , that you do truly apprehend that I am loth to seem to recede from others , ( and as loth to do it , but magis amica veritas : And I cannot believe what my list , nor like those that can . ) By which you may truly know , that I do it not out of affectation of singularity ( as he knoweth that knoweth my heart ) , nor intend to be any instrument of division in the Church . And if my assertions are destructive of what others deliver , it is but what some men , and not what all deliver : Not against the Assembly , nor many learned Divines who from several parts of the Land have signified to me their Assent : besides all those great names that appear for me in print . But you tell me that [ I may not build on some Homilitical popular expressions in any mans books . ] Answer , Let me again name to you but the men I last named , and try whether you will again so entitle their writings . The first and chief is Dr. Preston , who was known to be a man of most choice notions , and so Judged by those that put out his books , and his credit so great in England , that he cracks his own that seeks to crack it . And his Sermons were preached before as judicious an Auditory ( at least ) as your Lectures , and yet you defend your own expressions . Yea it is not once nor twice , not five times only , but almost through all his Books , that Dr. Preston harpeth upon this string , as if it were the choisest notion that he intended to disclose . Yea it is in his very Definition of faith as justifying ; and Dr. Preston was no homiletical Definer . I can produce the like Testimony of Dr. Stoughton : ( two as great Divines in my esteem as most ever England or the world bred . ) Another is Mr. Wallis : Doubtless , Sir , no homiletical popular man in Writing : nor could you have quickly bethought you of an English Book that less deserves those attributes : His words are these . I assent not to place the saving Act of faith , either with Mr. Cotton ( as his Lordship cites him ) in the laying hold of , or assenting to that Promise , &c. nor yet in a particular application of Christ to my self in assurance , or a believing that Christ is mine , &c. But I choose rather to place it in an act of the Will , then in either of these forenamed acts of the Vnderstanding . It is an Accepting of Christ offered , rather then an Assenting to a proposition affirmed . To as many as received him , &c. that is , to them that believe in his name . John 1. God makes an Offer of Christ to all ( else should not Reprobates be condemned for not accepting of him , as neither the Devils are , because he was not offered to them . ) Whosoever will , let him come and take of the water of life freely , Rev. 22.17 . Whereupon the believing soul replies , I will : and so takes him . When a Gift is offered to me , that which maketh it to be mine is my Acceptation , &c. If you call this taking of Christ ( or confenting that Christ shall be my Saviour ) a Depending , a Resting or relying on Christ for salvation ( if you speak of an act of the Will ) it is all one ; for Taking of Christ to be my Saviour , and committing my self to Christ to be saved , is the same : Both of them being but a consenting to this Covenant , I will be your God , and you shall be my People , &c. And if you make this the saving Act of faith , then will Repentance ( so far as it is distinct from Faith ) be a consequent of it : Confidence also , &c. Thus Mr. Wallis is clear , that the Nature of Faith is the same that I have affirmed , and in no popular Sermon , but in his Truth tryed . pag. 94 , 95. And on these grounds he well answers Bellarmines Dilemma , which else will be but shiftingly answered . The next is Mr. Norton of New England , a man judged one of their best Disputants , or else they would not have chose him to encounter Apollonius : And will you call his very Definition of Faith in an accurate Catechism , an homiletical popular expression ? What then in the whole world shall escape that censure ? His Words are : [ Quest . What is justifying Faith ? Answ . It is a saving grace of the Spirit , flowing from Election , whereby the soul receiveth Jesus Christ , as its Head and Saviour , according as he is revealed in the Gospel . ] I subscribe to this Definition from my heart . The next cited was Mr. Culverwell , not in any popular Sermon , but in a solid well approved Treatise of Faith , and not in common passages , but his very definition of faith , pag. 13.17 . and after all concludes . pag. 19. [ Thus we see that the very nature of faith , consisteth in the true Acceptation of Christ proclaimed in the Gospel ] The next I cited ( about the Definition of faith ) was Mr. Throgmorton , who in his accurate Treatise of Faith ( and not in any popular Sermons ) and that many times over , doth make Faith to be the receiving Christ for Prophet , and only Rabbi , to be his Disciples , and as the only Way and Truth , and also as King , Head , Husband , Priest , &c. and by this we are made Partakers of him and all his benefits . pag. 6.29.31.82 . &c. And for the great point that you stick at of Justification , I will repeat the words of two of those Authors which I have named : And 1. Of learned Conr. Bergius , in whom you shall have the Testimony of the Augustane Confession , Luther , Meutzer , &c. included , both about the nature and extent of Faith ; about works Legal and Evangelical ; about Justification as begun , and as continued , and the distinct conditions , and about the concurrence of Obedience , &c. Praxis Cathol . dissert . 7. pag. 973. &c. § . 41. Nec tamen negat quisquam fidem esse Obedientiam in sano sensu ex Rom. 1.5 . & 6.17 . & 10.16 , & 16 26. 2 Thess . 1 8. Act. 5.3 2. Heb. 5.9 . 1 Pet. 1.2 , 14 , 22. 1. Fides est obedientia quatenus ejus actus proprius respondet praecepto Evangelii , Crede in dominum Jesum , &c. Ideo enim , ut Calvinus a●t ad Rom. 1.5 . nomine obedientiae insignitur , quod Dominus per Evangelium nos vocat , nos vocanti per fidem respondemus . Et sic fides , ( ut loquitur Apol. August . Conf. in resp . ad Arg. pag. 125. ) est Obedientia erga Evangelium : quae cum Obedientia mandatorum legis minime confundi debet . Nam ut recte Meutzerus ( in exeg August Conf. ●ct . 4 cont . Phot. in . 15. ) Quantum ab Evangelio Lex distat , tantum haec obedientia ab illa disterminatur . 42. 2. Est etiam fides obed entia , quantenus per Synecdochen Metonymicam significat totum cultum à fidelibus praesti●um ; radicem una cum fructibus , &c. Nota enim est consuetudo sermonis ( ut inquit Apol. Conf. August . de impl . leg . pag. 87. ) quod interdum eodem verbo causam & effectus complectimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ita accipi potest fides , Heb. 13.7 . and 12.1 , 2. Rom. 1.8 . 1 Thess . 1.8 . Ier. 7.28 . 43. Nec dubium est cum dicitur , hoc est mandatum ut credamus & Diligamus ▪ 1 John 3.23 . sicut in praecepto Diligendi & habitus charitatis & fructus atque Opera , ad quae habitus ordinatur , mandata sunt : it● etiam in praecepto credendi & habitum fidei & fructus ejus nobis mandatos esse . Vnde cum ipsa etiam charitas inter fructus sit fidei , sit ut tota doctrina Christiana aliquando verbum vel pradieatio fidei , tota Religio Christiana , tota oeconomia novi Testamenti fides praecipue appelletur , Gal. 1.23 . 1 Tim. 4.6 . Gal. 5.6 . and 3.23 . So he proceeds and alledges Luther taking faith in that large sense , including charity and obedience ; and by Works , meaning actiones factas cum opinione meriti , & cum expectatione justificationis & vitae aeterne tanquam mercedis debitae Serm. de mis . & li. de libert . Christiana . Tom. 2. Wit. f. 4.5 . & Tom. 5. com . in Zach. 2.8 . & aed Gal. c. 2. f. 300. Et ultra p. 977. Cum dicitur [ sine operibus legis ] excluduntur , 1. Opera facta●n veritate obedientiae legalis , ac meriti proinde per innocentiam , cui detur Merces citra remissionem peccati & imputationem secundum gratiam . Rom. 4.3 . & s . Quia causatus est Apostolus toto capite 1 & 2. & s . Talem Obedientiam à nemine haberi , sed omnes sub peccato esse , &c. 2. Excluduntur etiam opera facta cum opionione verae obedientia legalis ac meriti per innocentiam ; quia haec ipsa sunt etiam peccata & mendacia merentia poenam , Phil. 3.7 3. Excluduntur etiam opera facta cum opinione meriti sine obedientia , & innocentia legals aut ex qualicunque imperfecta aut particulari obedientia cui aliqualiter detur Merces citra imputationem secundum gratiam , &c. So that this is all the exclusion of Works , that he acknowledgeth : and shews that Bellarmine is driven to this , which he approveth . § . 44. Ex dictis hisce tribus modis , primo modo excluduntur vera opera legis , ita ut non adsint , licet diberent adesse primo creationis jure ; posterioribus autem duobus modis excluduntur praesumpta pera ita ut non debeant adesse sed caveri potius ; Et omnibus hisce modis opponitur inter se Lex operum , per quam relinquitur gloriatio homini , & Lex Fidei , per quam excluditur Gloriatio , Rom. 3.27 . Afterwards , one sense in which he saith Fides sola justificat , is this , sola est fides quaten us opponitur legis operum obedientiae ; cujus veritas in nullo est hominum , opinio autem in nullo debet esse ; & significat contrà obedientiam legis Fidei , sen praecepti , non de operando & expectando vitam ut mercedem debitam citra imputationem secundum gratiam ; sed de credendo in Christum & accipiendo & Retinendo vitam gratiae , & expectando vitam gloriae , ut donum mere gratuitum per imputationem secundum gratiam in Christo , quem praepos●it Deus placamentum in sanguine ipsius . And afterward , Ex dictis facile intelligitur nibil his repugnare Augustinum , ( qui praecipue nobis opponitur ) cum docet , excludi tantum ab Apostolo opera facta sine fide & spiritu Christi : ( hoc est , sine viva fide promissionis , & abnegatione meriti proprii , sicut & Bellarm. supradocebat , excludi opera quibus id quod redditur est merces non gratia ) opera vero facta cum fide & Spiritu Christi ad illam movente non excludi . Num neque nos ea excludimus , ne sint , aut debeant esse ; sed distinguit etiam Lutherus opera legis & opera Christi in nobis per fidem operantis & viventis per omnia . Additque haec non posse magis omitti , quam ipsam fidem , nec esse minus necessaria quam fides ; in li. de vot . mon. ● . 2. Wit. f. 281. But the chief thing I intend is in the next words . At quemadmodum caeterae actiones significatae per fidem quasi materiaiiter & Synecdochicè per se & directè non ordinantur ad amicitiam Dei & salutem proprie Efficiendam ( as he mistakingly thinks faith is ) sed vel ad fidem cui quequo modo prosunt , vel ad amicitiam Dei & salutem saltem non amittendam : ita neque Justificabunt & salvabunt proprie & directe . Proderunt tamen ad utrumque quatenus sunt , 1. vel dispositiones ad fidem , ut Pareus . 2. Effectus , &c. 3. Quatenus per illa excludimus & cavemus peccata & ingratitudinem , quae omnino vera causa amittendae Justitiae & salutis futura essent : qualem causam removentem probibeus appellare , & ad causas per accidens referre solent . Omnis enim arbor quae non , &c. ( Here he speaks only of the natural conducibility of works , and omitteth the moral conditionality ; and so gives a causality per accidens to them , which is more then I do . ) § . 54. & in hac fructuum comparatione , sub notione proprie causae finalis ( it was not then considered that justification is a continued Act ) pertinentis ad non amittendum sed retinendum gratuito data , ordo & respectus operum ad salutem simplicissimè , & commodissimè ad Scripturae filum explicari potest . 2 Pet. 1.10 . 2 Joh. 8. Accordingly before in this Type he makes the conditions to be 1. Acceptation : ( that faith ) 2. and retention : ( this he sheweth is also by Gospel works ) among divers allegations of his out of the Apol. Vrsin . Davenant , &c. I will add one out of Gualther in 1 Cor. hom . 28. Vt filius etsi haeres natus sit , abdicatur tamen , & ab bereditate excidit , si se inobedientem & contumaciorem praebeat : ita nos quoque regni caelorum bereditatem , quae ex adoptionis gratia nobis debetur , minime quidem nostris operibus meremur tandem vero nostra contumacia amittimus , & nostro magno merito abdicamur , si tantae gratiae iniqui simus aestimatores . And he reconcileth Paul and James thus , s . 56. Deinque notandum est : alium esse loquendi & docendi modum contra Judaismum & contemptum gratiae : alium contra securitatem & abusum gratiae cum disputatur praeciput contra Judaismum sive Justitiam operum , uti Paulus in ep . ad Rom. & alibi facit ; tunc docemur sola fide Justistcare , hoc est ; nihil in nobis placere Deo nisi per abnegationem meriti & acceptationem contra doni Evangelici . At cum disputatur contra securitatem , & docetur quid respectu amicitiae Divinae nobis agendum sit ( prout Jacobus in Epis . sua fecit , & bodiè , vel maxime necesse est ( we may truly say so ) ut Dr. Tossanus in sua Cont. Psendevangelicos disputatione et alii prè ac prudenter j●msridem monuerunt ) tunc negatur solam fidem sufficere , & praecipiuntur omnia quae quoquo modo prosunt : sive disponant ad filem , sive in iis consummetur fides , ( sicut quaevis res fine & effictibus suis consummatur : arbor fructibus , potentia animae motibus corporis , non quod ad essentiam sed quod ad usum ) sive praesens jam amicitia per illa firmetur ne dissiliat , vel etiam augeatur quod ad effectus aliquos , & hoc modo quasi impleatur . And he concludes thus . § 58. Vno verbo : solà fide justificamur : hoc est : Nullo nostro merito , sive ipsius fidei , sive alterius actionis praeter fidem . Probetur evidenter & catholice meritum quale à nostris negatur , tunc etiam illud praeter solam fidem admissuri sumus . Lud. Crocius saith , ( Syntag. l. 4. pag. 1123. ) Fides etiam sola justificat quatenus notat obedientiam quandam expectantem promissionem ut donum gratuitum ; quomodo formaliter quidem consistit in applicatione promissionis , quam tamen & pracedunt dispositiones aliquae ad hunc ipsum fidei actum , & sequuntur fructus : unde plures virtutes vel actus tum antecedentes tum consequentes connotat ; & opponitur illi obedientia quae non expectat promissionem tanquam donum omnino gratuitum , sed ut mercedem propositam sub conditione operis alicujus praeter acceptationem & gratitudinem debitam quae sua natura in omni donatione quamvis gratuitâ requiri solet . Et hujusmodi obedientia peculiariter Opus ab Apostolo , & Latinis propr è meritum dicitur . Et qui hâc conditione obediunt operantes vocantur , Rom. 4.4 . and 11.6 . Atque si it a hac propositio exponatur , ea quidem opera quae cum fide consistere nequeant , id est , que fiunt cum fiducia & opinione meriti , prorsus excluduntur , ita ut non solum negentur justifica●e , sed & adesse tam in justificate , quàm in justificando . Joh. Crocius de justifi . disp . 13. pag. 67● Credenti facta est promissio , fide accepturum remissionem peccatorum : mendico & aegro non est facta promissio , si ille manum extendat , datum iri elcemosynam ; fi iste pharmacum manu capiat convaliturum , &c. Mr. Gataker against Saltmarsh shadows , &c. pag. 26.40 , 41 , 43 , 44 , 45 , 46 , 47 , 48 , 49 , 53 , 64. doth fully give as much to Faith , Repentance , Obedience as I do . Nor know I any reason why , ( Johns ) Baptism for the substance of it , should not be an example to us also in these times , being the Baptism of Repentance unto Remission of sins , that is , if I mistake not , Baptism obsigning remission of sins upon condition of Repentance . pag. 40. and pag. 41. He saith , [ that pardon of sin and salvation are propounded and preached upon condition of Faith , Repentance , and Newness of life , which are the conditions of the Gospel : and yet may obey also be so termed as conditions of peace upon agreement unto , and performance whereof peace may be had , which otherwise cannot be obtained . ] And he evinceth this by an Argument drawn from the definition or nature of a condition , thus , [ That which is so propounded , as that being performed , life and salvation may undoubtedly be attained , and without which it cannot be had , may well be termed a condition : but such are the things before mentioned ; therefore they may justly be termed conditions ] vid. ult . and p. 48. Suppose a King be content at the suit either of the parties themselves , or any friend , to grant his gracious pardon to a company of notorious Rebels that had risen up against him , &c. upon condition that they acknowledge their offence , and their sorrow for it , with purpose and promise of living loyally for time to come ; whether would you deem this to be free grace or no ? &c. Were he not a most ungracious wretch , that having his pardon on such terms granted and signed him ▪ should in regard of those conditions deny it to be of free Grace ? and whether they do not blaspheme Gods free Grace , that deny it to be free Grace , if it be propounded on terms of Relief , Repentance and Amendment of life . Sir , Whatsoever you say to us , take heed how you tell Christ , that he doth not freely save you , if he will not save you unless you believe , &c. ] In many more places , and more fully Mr. Gataker shews that Faith , Repentance , Obedience , are jointly conditions of Pardon , &c. Only he gives Faith a peculiar Receptivity , which I never denyed : And he yields to call it an Instrument , which so largely taken , I will not contend against . But still I say that this Receptivity is but the aptitude of Faith in a special manner to this work of justifying : and the rest are apt to be conditions in thir place , or else God would not have made them conditions . Even in regard of its natural aptitude and use [ Humiliation , ( as Mr. Vines saith , Serm. on James 4.8 . pag. 12 . ) though it do not properly cleanse the hands , yet it plucks off the Gloves , and makes them bare for washing : and Godly sorrow with its seven Daughters , 2 Cor. 7.11 . are clensing things . Dr. Stoughton , Righteous mans plea for Happ . Serm. 6. pag. 32. Faith comprehends not only the Act of the Vnderstanding , but the Act of the Will too , so as the Will doth embrace and adhere , and cleave to those Truths which the understanding conceives : and not only embracing meerly by Assent to the Truth of it , but by closing with the Good of it : ( What is that but loving ? ) tasting and relishing it . As faith in Christ is not only the Assenting of a mans mind that Christ is the Saviour , but a resultancy of the Will on Christ as a Saviour , embracing of him , and loving , esteeming and honouring him as a Saviour . The Scripture comprehends both these together , and there is a rule for it , which the Rabbins give for the opening of the Scripture , viz. Verba sensus etiam denotant affectus , as Jo. 17.3 . This is eternal life to know thee , &c. It is not bare Knowledge the Scripture means , but Knowledge joined with affections . ] You see Dr. Stoughton took Love to be full as near Kin to Faith as I do . Many the like and more full in him I pass . I cited in my Append. Alstedius , Junius , Paraeus , Scharpius , Aretius , Ball , &c. making Faith , & Obedience , & Gratitude Conditions of the new Covenant ( & who saith not the same ? ) If all these be homiletical and popular , I much mistake them ; which yet I cite not as if no words might be found in any of these Authors that seem to speak otherwise ; but to shew that I am not wholly singular , ( Though if I were , I cannot help it when I will. ) On the next Q. Whether a dying man may look on his Faith and Obedience , & Duty as the condition of the N. Cov. by him performed ? You would perswade me that I cannot think that I speak to the point in this : but you are mistaken in me : for I can mistake more then that comes to : and indeed I yet think I spoke as directly to the question in your terms laid down , as was possible : for I changed not one of your terms , but mentioned the Affirmative as your self expressed it : If you did mean otherwise then you spoke , I knew not that , nor can yet any better understand you . Only I can feel that all the difference between you and me must be decided by distinguishing of [ Conditions : ] but you never yet go about it so as I can understand you . You here ask me , [ Whether I think you deny a godly life to be a comfortable Testimony , or necessary qualification of a man for pardon ? ] Answer . 1. But the Question is not of the significancy or Testimony , nor yet of all kind of qualification ; that is an ambiguous term , and was not in the Question , but of the conditionality . 2. You yield to the term Condition your self elsewhere , and therefore need not shun it . 3. Qualifications and Conditions are either physical and remote , of which I raise no question : so the Essence of the soul is a condition , and so hearing the Gospel is a natural Condition of him that will understand it ; and understanding is a natural Qualification of him that will believe it : For ignoti nulla fides . But it is another sort of conditions you know that we are in speech of , which I have defined , and Mr. Gataker before cited : viz. Moral legal conditions so called in sensu forensi vel legali : when the Law of Christ hangs our actual Justification and salvation on the doing or not doing such a thing . Yet do I very much distinguish between the Nature and Uses of the several Graces or Duties contained in the conditions ; for though they are all conditions , yet they were not all for the same reason , or to the same use ordained to be conditions : but repentance in one sence as preparatory to faith : and Faith. 1. Because it honoureth Christ , and debaseth our selves . 2. Because it being in the full an Acceptation of the thing offered , is the most convenient means to make us Possessors without any contempt of the Gift ; with other reasons that might be found : So I might assign the reasons ( as they appear to us ) why God hath assigned Love to Christ , and sincere Obedience , and forgiving others , their several parts and places in this conditionality ; ( but I have done it in my Aphorisms ; ) but then all these are drawn from the distinct nature and use of these duties Essentially in themselves considered , which is but their Aptitude for the place or conditionality which they are appointed to , and would of themselves have done nothing without such appointment . So that it is one question to ask , Why doth Faith or Works of Obedience to Christ Justifie ? ( To which I answer ; Because it was the pleasure of God to make them the conditions of the Covenant , and not because of their own nature directly : ) and it s another Question , Why did God choose Faith to the Precedency in this work ? To which I answer . 1. Properly there is no cause of Gods actions without himself . 2. But speaking of him after the manner of men , as we must do , it is because Faith is fitter then any other Grace for this Honor and Office , as being both a high honouring of God , by believing him ( that 's as for Assent ) and in its own Essential nature , a hearty thankfull Acceptance of his Son , both to be our Lord ( which is both for the Honor of God and our own good ) and our Saviour to deliver and glorifie us : and so is the most rational way that man can imagine to make us partakers of the procured happiness , without either our own danger ( if a heavier condition had been laid upon us ) or the dishonour of the Mediator : either by diminishing the estimation of the favour ( if we had done any more to the procuring it our selves ) or by contempt of the Gift , ( if we had not been required and conditioned with so much as thankfully and lovingly to accept it . ) And then if the Question be , Why God hath assigned sincere . Obedience and Perseverance therein to that place of secondary Conditionality for the continuance and consummation of Justification , and for the attaining of salvation ? I answer . Not because they have any such Receptive nature as faith , but because Faith being an Acceptance of Christ as Lord also , and delivering and resigning up the soul to him accordingly in Covenant , this Duty is therefore necessarily implyed , as the thing promised by us in that Covenant , and so in some sence greater then the covenanting it self , or the end of it : and Christ never intended to turn man out of his service , and discharge him from Obedience ; but to lay on him an easier and lighter yoak and burden , to learn of him , &c. and therefore well may he make this the condition of their finding Ease and Rest to their souls , Mat. 11.28 , 29. For , for this end he dyed , that he might be Lord , Rom. 14.9 . And therefore when we are freely pardoned , & bought from hell , it is equal that Christ should rule us , who bought us , and that his Covenant hang till the continuance of our Legal title to pardon justification , and glory , and so the full possession of them upon this perseverance in sincere loving grateful subjection to him that bought us , and by him to the Father . And thus Sir , I have digressed and used many words on this , ( which to you I think needless ) not only because I perceive that you acknowledge the conditionality of obedience in some sense , but tell me not in what sense , but lest you should not discern my sense , who desire to speak as plain as I can , that you may truly see wherein we differ : And that I also may see it when you have as clearly opened your meaning of your term , [ Qualifications . ] And for your Question [ Whether a godly man can think the Righteousness of Christ made his by working , or only believing . ] I answer , causally and efficiently by neither , I think , ( though you think otherwise ) ; I dare not so advance faith , and so advance man. I remember good , old , learned , solid Gatakers words to Saltmarsh ( pag. 53 , ) It is your self rather then any of us that trip at this stone , when you would have faith so much pressed in the Doctrine of salvation , in regard of the gloriousness and eminency of the grace it self ; which to assert , is not sound : ( sic in Animadv in Lucium part . 1. § . 9. v. 7. ) The righteousness of Christ is made ours by Gods free gift ; but faith and true subjection are conditions of our participation ; and what interest each hath in the conditionality , and on what grounds , I have shewed . I fear you give too much to faith and man. You ask [ Is it repent , and Christs righteousness by this is made yours ? ] Answer , It is oftimes , Repent and be forgiven ; and repent and be baptized ; and repent and believe , and be forgiven : but not efficiently by repenting nor believing : but on condition of both : though in ordaining them conditions God might intend one but as preparative or subservient to the other ; and not one equal terms , or to equal use immediately . And when you say , [ that the dying Christian is directed to the Resting on Christ , and e●ing the brazen Serpent , not to be found in any thing but a righteousness by faith , ] I never durst entertain any doubt of this ; it is no question between us : only in what sense it is called a Righteousness by faith , I have shewed , even in opposition to Works in Pauls sense , which make the reward to be of debt and not of Grace , Rom. 4.4 . where you say [ It is an Act Dependance not of Obedience that interests us in Christs Righteousness ] I answer ▪ It is no one Act but many ; It is an act of Assent first ( and thence the whole hath the name of faith , it being so hard a thing to believe supernatural things , as it would have been to us to believe Christ to have been God when we had seen him in the shape of man , had we lived in those times , when the Doctrine of faith came not with those advantages as now it doth . ) And then it is an act of willing , consenting , electing , affecting ( which three are but a velle Respectivum , and so in the act all one ) : in this in order of nature goes before any act which you can in any reasonable propriety call Dependance : and I doubt not are far more essential to justifying faith : yet I am heartily willing to take your acts of dependance ( for those also are more then one ) in the next place . But it confoundeth and abuseth us and the Church in this controversie , that many learned Divines will needs shun the strict Philosophical names of the several Acts of the soul , and overlook also the natural order of the souls motions , and they will use , and stil use the Metaphorical expressions , as apprehension ( improper ) dependance , relying , resting , recombency , adherence , embracing , with more the like . I know Scripture useth some of these : but then it is not in strict disputing , as Joh. Crocius tels Bellarm. We may use apprehend figuratively , because Scripture saith , apprehendite disciplinans , and lay hold on eternal life : But this would quickly end disputation , or else make it endless . Yet in the places cited , who knows not the same word hath different senses ? in the former being used for to accept and stoop to : in the later for an earnest pressing on , and endeavouring after as a runner to catch the prize . And they will be loth to say , these are all and each of them the justifying acts . And where you add that it s not an act of obedience . I answer , 1. I would you had first answered the many Scriptures to the contrary produced in my Aphor. 2. It s true of the first interest in Christ , ( further then faith is called obedience ) but not of the further continued and consummate interest . 3. Doth not Christ say , Take my yoak learn of me to be meek and lowly , that they may have ease and rest ? Ease and Rest ? From what ? Why from what they came burdened with ? and that was sure guile and curse , and what ever is opposed to pardon and justification , Mat. 11. And Blessed are they that do his commandments , that they may have right to the tree of life , and may enter in , &c. Rev. 21.14 . And he is the Author of eternal salvation to all them that obey him , Heb. 5.9 . And Mat. 25. is who'ly and convincingly against you . And so is the second Psalm wholly , which makes subjection to Christ as King , the great part of the Gospel condition . [ Kiss the son ] conteineth more then Recombency , in my judgement : and yet no more then that true faith which is the condition of justification . But no word in your paper brings me to such a stand as your next , where you say , And that is very harsh still which you express , to expect the Righteousness of the Covenant of Grace upon the conditions fulfilled by your self , through Gods workings . ] Answ . Truly it is quite beyond my shallow capacity to reach what you here mean to be so harsh : what should I imagine ? That there are conditions upon which the Tenor of the Gospel gives Christ Righteousness , you acknowldge : And that he that performeth them not , the Gospel giveth him none of it : I know you confess these ; And that we must needs perform them our selves , through Gods workings ( i. e. both enablement and excitation , and co-operation : ) I know you doubt of none of these ; for you have wrote against the Antinomians : and Mr. Gataker hath evinced the sottish ignorance or impudency of Saltmarsh , in denying Faith , Repentance and Obedience to be the conditions on which , performed by us , we must enjoy the things promised , Pardon , &c. or else not . Yea in this paper you yield to this conditionality . What then is the matter ? Is it harsh when yet you never once shew the fault of the Speech ? It must be either the falshood , or the unfitness ; but you have yet accused it of neither : and yet say it is harsh . But the reason you intimate , because Bellarmine hath some such phrase : which I never remembred or observed in him : and little do I care whether he have or no : If the Papists be nearer to us then I take them to be , it is cause of joy and not sorrow : But sure I am that Protestant Writers generally use the word Condition ; and Wendeline saith , The Papists abuse us in feigning us to say the Gospel is absolute ; and saith , the Gospel in each sence is conditional . In one sence Faith is the Condition ; in another , Faith and Obedience , &c. But here you come again to the Labyrinth and transcendent Mysterie of passive Faith : nay you enlarge the Mysterie yet more : 1. You say again , [ Faith doth pati . 2. And yet Love doth agere . 3. Else you would yield that Bellarmine argues consonantly enough , that Love would justifie as well as Faith. 4. Yet you acknowledge Faith an Active Grace : but only in this Act its meerrecipient . Answer . I confess my reason utterly at a loss in this ; but yet if it were in my Bible ( to me Intelligible ) I would believe it as I do the Doctrine of the Trinity , and cease enquiring . But I cannot so do by any Creature , to make him the Lord of my faith and Reason . 1. Whether Faith doth Pati , I have enquired already . 2. That Love doth Agere , I verily believe : and yet I have ofter heard Love called a Passion , then Faith : And as Keckeram saith , the Affections are more Passive then the immanent Elicit Acts of the Intellect and Will. And though as it is in the Rational soul , Love , ( saith Aquin. ) is no Passion , but a Willing ( which causeth me to judge it so near Kin to Faith ) yet as it is in the sensitive , it is a Passion . So that I am quite beyond doubt that physically love is more properly called a Passion then Faith. 3. Therefore for ought I know , it is no wonder if Bellarmine bear the Bell , and Papists be unconvinced , if you have no better Arguments then this ; especially if no body else had better . 4. But yet the Mysterie is far more unsearchable to me , that faith should be Active in all other , save only this Act. What is this thing called Faith , which you make such a Proteus , to be Active and Passive as to several Objects ? Yea when it is acknowledged the same Faith , which receiveth Christ and Righteousness , and the several promises , and resteth on Christ for the Pardon of each sin , for hearing each Prayer , for Assurance , Peace , Comfort , Deliverance from temptations , and dangers and sin , and is thus usefull through all our lives , for the fetching of help from Christ in every streight , yet that this same Faith should be Active in all the Rest , and Passive only in One justifying Act. Oh , For the face of an Argument to prove this ! Sure its natural Reception of one Object and another is in point of Passiveness alike : and its assigned Conditionality in Scripture , is of like nature as to each branch of the good on that condition promised . 5. And here also I perceive by your speech you make it consist in some single act . And yet you never tell what that is ; and how then can it be in several faculties , as Davenant , Amesius , Joh. Crocius , Melancth . with most do affirm ? 6. But yet the depth of the mysterie to me lies in understanding and reconciling your words , [ Only in this Act its meerly Recipient . ] Is this an Act too ? and yet meerly Recipient ? ( which you make a meer Pas●ive reception . ) A meerly Passive Act is such a contradiction in adjecto to my understanding , that I cannot welcome the notion thither ; yea if you had said less , that it is an Act in any Part or Degree Passive . I never knew that an Act could Pati ; yet am I more conscious of mine own insufficiency then to contend with one of your knowledge in matter of Philosophy ; but I must needs say that your notions are yet so far beyond my reach , that possibly I might take the words as true upon the credit of one whom I so highly value , yet am I not able to apprehend the sence . The Joy in Heaven which you mention for a wandring sheep , I think is meant of the first , or some eminent recovery to Christ , and not of every Philosophical notion : sure , Sir , if salvation hang on this Doctrine , as thus by you explained , I am out of hope that either I or ever a one in all this countrey should ever come to heaven ; except by believing as that part of the Church believes which is of your opinion : When I am yet apt to think , that siding with any party in such opinions will not conduce to any mans salvation : For I am of Bergius his mind , that as it is not the Jew , the Pagan , or the Mahometan , or any Infidel , ( privative , ) that shall be saved , but the Christian : so it is not the Papist , the Lutheran , the Calvinist , the Arminian , that shall be saved ( qua talis ) but the Catholick . However I am in strong hopes that a man may be saved , though he cannot understand how an Act can be a passive instrument ; nor do I think that my subscribing to that notion , would make any great rejoycing in Heaven . I am sorry you had not leisure to answer the Questions , which were very pertinent to the business of my satisfaction , though not to your business . That my explication of that plain , weighty , necessary point , how imperfect graces or duties can yet be the conditions of the New Covenant , should seem a Paradox to you , I say , to you , makes me yet more possest with admiration ; When you know that such conditions there are ( suppose it were but faith alone : ) and you know your self that this faith is imperfect . But I perceive we know but in part , and therefore must differ in part . He shall see whom God will enlighten . I had far rather you had fallen upon that point then on the term of Justification by works . If you would but grant me , that Justifying faith , as such , is an Accepting of Christ for King , and Prophet as well as for a Justifier , and consequently that it is a resigning our selves to be ruled by him , as well as to be saved by him , I shall then be content for peace sake to lay by the phrase of Justification by work● ▪ though it be Gods own phrase , if the Church were offended with it , and required this at my hands : ( So they will be satisfied with my silencing it , without a renouncing it . ) I have written thus largely , that I might not be obscure , and to let you see , that though I have scarce time to eate or sleeep , yet I have time and paper for this work , and that I make not light of your dissent . The Love and Respect which you mention to me I do as little doubt of , as I do whether I have a heart in my breast : and your desires of my reducing I know do proceed from your zeal and sincere affections . That which I take worst is , that you should so desire me not to take it ill to be called an erring shepherd : As if I did not know my Proneness to err , and were not conscious of the weakness of my understanding : or as if the expressions of so sincere love did need excuse ; or as if I were so tender and brittle as not to endure so gentle a touch : as if my confidence of your love were Plumea , non Plumbea , and would be blown away with such a friendly breath ! Certainly Sir , your sharper smiting would be precious Balm , so it light not on the Truth , but me ! I am not so unctuous , nitrous , or sulfureous , as to be kindled with such a gratefull warmth . My Intellect were too much active , and my affections too passive , if by the reception of the beams of such favourable expressions , my soul as by a Burning-Glass should be set on fire . I am oft ashamed and amazed to think of the horrid intolerable Pride of many learned Pious Divines , who though they have no worse Titles then Viri docti , reverendi , celeberrimi : yet think themselves abused and unsufferably vilified , if any word do but acrius pungere , or any Argument do faucibus premere ( witness Rivet and Spanhemius late angry censure of Amyraldus ) Can we be fit Preachers and Patterns of meekness and humility to our people , who are so notoriously proud , that we can scarce be spoke to ? My knowledge of your eminent humility and gentelness hath made me also the freer in my speeches here to you : which therefore do need more excuse then yours : And I accordingly intreat you , if any thing have passed that is unmannerly , according to the natural eagerness and vehemency of my temper , that you will be pleased to excuse what may be excused , and the rest to remit and cover with love , assuring your self it proceeds not from any diminution of his high esteem of you , and love to you , who acknowledgeth himself unfeignedly so very much below you , as to be unworthy to be called Your fellow-servant RICHARD BAXTER . June 28. 1650. Kederminster . Postscript . DEar Sir , while I was waiting for a messenger to send this by , Master Brooksby acquaints me , that you wisht him to tell me , that I must expect no more in writing from you . My request is , that whereas you intimated in your first , a purpose of writing somewhat against me on this subject hereafter , you would be pleased to do it in my life time , that I may have the benefit of it , if you do it satisfactorily ; and if not , may have opportunity to acquaint you with the reasons of my dissent . Scribunt Asinium Pollionem dixisse aliquando se parasse orationes contra Plancum , quas non nisi post mortem esset editurus ; & Plancum respondisse , cum mortuis non nisi larvas luctari : ut Lud. Vives ex Plinio , & Dr. Humfred . ex illo Jesuit . 2. p. 640. Also I request that if possible you would proceed on such terms as your Divinity may not wholly depend upon meer niceties of Philosophy : For I cannot think such points to be neer the foundation : Or at least that you will clearly and fully confirm your Philosophical grounds : For as I find that your Doctrine of a Passive Instrumentality of the Act of faith ( and that in a Moral reception of righteousness which is but a relation , yet calling it Physical ) is the very bottom of the great distance between us in the point of justification : So I am of opinion that I may more freely dissent from a brother in such tricis philosophicis then in an Article of faith : Especially having the greatest Philosophers on my side ; and also seeing how little accord there is among themselves , that they are almost so many men , so many minds : and when I find them professing as Combacchius in praef●ad Phys . that they write against their own sense to please others , ( & quod maximam opinionum in lib. contentarum partem non jam probaret ) & Aristotelem non esse normam veritates , and wishing ut tandem aliquando exurgat aliquis qui perfectiora nobis principia monstret : and to conclude as he , salsitatem opinionum & sententiarum & scientiarum imperfectionem●jam pridem video , sed in veritate docenda deficio . Et Nulli aut paucis certe minus me satisfacturum ac mihi ipsi sat scio . And how many new Methods and Doctrines of Philosophy this one age hath produced ? And I am so far sceptical my self herein , as to think with Scaliger ( ibid. cit . ) Nos instar vulpis à Ciconia delusae vitreum vas lambere , pultem haud attingere . But I believe not that in any Master point in Divinity , God hath left his Church at such an utter loss , nor hanged the faith and salvation of every honest ordinary Christian , upon meer uncertain Philosophical speculations . I do not think that Paul knew what a Passive instrument was ; much less [ an act that was physically passive in its instrumentality in a moral causation . ] You must give me leave to remain confident that Paul built not his Doctrine of justification on such a philosophical foundation , till you have brought one Scripture to prove that faith is an instrument , and such an instrument ; which can neither be done . Especially when the same Paul professeth that he came not to declare the Testimony of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and that he determined not to know any thing among them save Iesus Christ and him crucified ; and that his speech and preaching was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that so their faith might not stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & that he spoke the mysteries of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2. I am past doubt therefore that to thrust such Philosophical dictates into our Creed or Confession , and make them the very touchstone of Orthodoxness in others , is a dangerous presumptuous adding to the Doctrine of the Gospel , and a making of a new Doctrine of justification and salvation , to the great wrong of the Prophet and Lawgiver of the Church . I was even now reading learned Zanchius proof that believers before Christ did by their faith receive Christs flesh , or humane nature ( as promised and future ) as well as the Divine , and his heavy censure of the contrary Doctrine , as vile and unsufferable ; which occasioneth me to add this Quere , Whether that believing was a physical reception , when the object had no real being or did not exist ? Or whether meer morral reception ( by Accepting , Choosing , Consenting ) as a people receiving the Kings Heires for their future Governours before they are born ; or as we receive a man for our King , who dwels far out of our sight ; Or as Princes wives do use to take them both for their Husbands and Soveraign Lords , even in their own Native Countrey , before they come to sight of the man ; the match being both driven on and made , and the marriage or contract performed and imperfectly solemnized at that distance by an Embassador or Delegate ? just so do we receive Christ , ( whose humane nature is far off , and his Divine out of our sight ) to be our Saviour , Soveraign ( by redemption ) and Husband ; even here in our native Country ; the match being moved to us by his Embassadors , and imperfectly solemnized upon our cordial consent , and giving up our selves to him by our Covenant : ( but it shall be perfectly solemnized at the great Marriage of the Lamb. ) This is my faith of the nature of true justifying faith ; and the manner of its receiving Christ . THE Reader must understand that after this , I had a personal conference with this Dear and Reverend Brother , wherein he still owned and insisted on the passiveness of Justifying faith , viz. That it is but a Grammatical action , ( or nominal ) and a physical , or hyperpyhsical passion ; which also he giveth us again in the Treatise of Imputation of righteousness . FINIS . A DISPVTATION , Proving the Necessity of a two-fold Righteousness to Justification and Salvation . And defending this and many other Truths about Iustifying Faith , its Object and Office , against the confident , but dark Assaults of Mr. Iohn Warner . By Richard Baxter . Acts 5.31 . Him hath Gad axalted with his right hand , a Prince and a Saviour , to give Repentance unto Israel , and forgiveness of sins . Rom. 4.22 , 23 ▪ 24 , 25. And therefore it was imputed to him for Righteousness : Now it was not written for his sake alone that it was Imputed to him ; but for us also , to whom it shall be Imputed , if we Believe on him that raised up Jesus our Lord from the dead ; who was delivered for our offences , and was raised again for our Justification . LONDON , Printed by R.W. for Nevil Simmons , Book seller in Kederminster , and are to be sold by him there , and by Nathaniel Ekins , at the Gun in Pauls Church-yard , 1658. Question . Whether Besides the Righteousness of Christ Imputed , there be a Personal Evangelical Righteousness necessary to Justification and Salvation ? Affirm . THough it hath pleased a late Opponent ( Mr. Warner ) to make the Defence of this Proposition necessary to me ; yet I shall suppose that I may be allowed to be brief , both because of what I have formerly said of it , and because the Question is so easily decided , and Christians are so commonly agreed on it . For the right understanding of what we here maintain , its necessary that I explain the Terms , and remove confusion by some necessary distinctions , and lay down my sense in some Propositions that make to the opening of this . To trouble you with the Etymologies of the words in several Languages that signifie Righteousness or Justification would be a needless loss of time , it being done to our hands by so many , and we being so far agreed on it , that here lyeth no part of our present controversie . The Form of Righteousness , signified by the name is Relative , as strait or crooked is . ( For it is not the Habit of Justice , by which we give every man his own , that is the Subject of our Question but Righteousness in a Judicial or Legal sense ) 1. Righteousness is either of the cause , or of the person . Not that these are subjects actually separated but distinct , the one being subordinate to the other . The cause is the nearest subject , and so far as it is just and justifiable , so far the person is just and justifiable . Yet the person may otherwise be just and justified , when one or many causes are unjustifyable . 2. Righteousness is denominated either from a Relation to the Precept of the Law , or to the Sanction . To be righteous in Relation to the Precept , is to be conform to that Precept ; An Action or Disposition conform to the Precept , is called a Righteous Action or Disposition : and from thence the person being so far conform , is called a Righteous person : And so this Righteousness , as to the positive precept , is his obeying it ; and as to the prohibition , it is his Innocency , contrary to that guilt , which we call Reatus culpae . Righteousness as a Relation to the Sanction , is either a Relation to the Commination and penal Act of the Law , or to the promissory or Premiant Act. As to the former , Righteousness is nothing , but the Not-dueness of the punishment , contrary to the Reatus poenae , as it respects the execution ; and so A not being lyable to condemnation , as it respects the sentence . This is sometime founded in the persons Innocency last mentioned : sometime on a free pardon or acquittance : sometime on satisfaction made by himself : And sometime on satisfaction by another , conjunct with free pardon ( which is our case . ) Righteousness as a Relation to the Promise , or Premiant part of the Sanction , is nothing but our Right to the Reward , Gift , or Benefit , as pleadable and justifyable in foro . Which sometime is founded in merit of our own ; sometime in a free Gift : sometime in the merit of another , conjunct with free Gift , which is our case , ( other cases concern us not ) This last mentioned , is Righteousness as a Relation to the substance of the Promise or Gift : But when the Promise , or Gift , or Testament , or Premiant Law is conditional , as in our case it is , then there is another sort of Righteousness necessary , which is Related to the Modus promissionis , and that is , The performance of the condition : which if it be not properly called Righteousness Ethically , yet civilly in a Judiciary sense it is , when it comes to be the cause to be tryed and Judged , whether the person have performed the condition , then his cause is just or unjust , and he just or unjust in that respect . 3. Righteousness is either Vniversal , as to all causes that the person can be concerned in : or it is only particular , as to some causes only , and so but secundum quid to the person . 4. A particular Righteousness may either be such as the total welfare of a man depends on ; or it may be of less and inconsiderable moment . 5. When a cause subordinate to the main cause is Righteous , this may be called a subordinate Righteousness . But if it be part of the main cause , it is a partial righteousness co-ordinate . I will not trouble you with so exact a disquisition of the Nature of Righteousness and Justification as I judge fit in it self , both because I have a little heretofore attempted it , and because I find it blamed as puzling curiosity or needless distinguishing : Though I am not of that mind , yet I have no minde to be troublesome . As for the term Justification , 1. It either may signifie the Act of the Law or Promise : or the sentence of the Judge : or the Execution of that sentence ; For to one of these three sences the word may still be reduced , as we shall have to do with it ; that is , to constitutive , or sentential , or Executive Justification ; though the sentence is most properly so called . To these , Justification by Plea , Witness , &c. are subservient . 2. Justification is either opposed to a false Accusation , or to a true . 3. In our case , Justification is either according to the Law of works , or to the Law of Grace . I think we shall at this time have no great need to use any more distinctions then these few , and therefore I will add no more about this Term. As to the term [ Evangelical ] Righteousness may be so called in a four-fold sense . 1. Either because it is that righteousness which the Covenant or Law of Grace requireth as its Condition ; Or 2. Because its a Righteousness revealed by the Gospel ; Or 3. Because it is Given by the Gospel ; 4. Or because it 〈◊〉 ● perfect fulfilling of the Precepts of the Gospel . By [ a personal ] Righteousness , we mean here , not that which is ours by meer Imputation , but that which is founded in somewhat Inherent in us , or performed by us . [ Necessity ] is 1. of a meer Antecedent . 2. Or of a Means : We mean the last . Means are either causes , or conditions . I shall now by the help of these few distinctions give you the plain truth in some Propositions , both Negatively and Affirmatively , as followeth . Proposition 1. It is confessed by all that know themselves , or man and the Law , that none of us have a Personal universal Righteousness . For then there were no sin , nor place for confession , or pardon , or Christ . Prop. 2. And therefore we must all confess , that in regard of the Preceptive part of the Law of works we are all unjust , and cannot be justified by the deeds of the Law , or by our works . Prop. 3. And in regard of the Commination of that Law , we are all under guilt and the Curse , and are the children of wrath , and therefore cannot be justified by that Law , or by our works . Both these are proved by Paul at large , so that none have a personal Legal Righteousness . Prop. 4. No man can plead any proper satisfaction of his own for the pardon of sin , and escaping the curse of the Law : But only Christs Satisfaction , that fulfilled the Law , and became a curse for us . Prop. 5. No man can plead any merit of his own for procuring the Reward ( unless as actions , that have the promise of a Reward , are under Christ improperly called merits ) But our righteousness of this sort is only the merit and purchase of Christ , and the free gift of the Gospel in him . Prop. 6. We have no one work that is perfectly justifiable by the perfect precepts of the Law of works : And therefore we have no legal personal Righteousness at all that can properly be so called ; but are all corrupt and become abominable , there being none that doth good , no not one ; Imperfect legal righteousness , is an improper speech ; it is properly no legal righteousness at all , but a less degree of unrighteousness ( The more to blame they that call sanctification so ) Prop. 7. No man can say that he is a Co-ordinate Con-cause with Christ in his Justification ; or that he hath the least degree of a satisfactory or Meritorious Righteousness , which may bear any part in co-ordination with Christs righteousness , for his justification or salvation . Prop. 8. We have not any personal Evangelical Righteousness of perfect obedience to the Precepts of Christ himself : whether it be the Law of Nature as in his hand , or the Gospel positives . Prop. 9. Even the Gospel personal Righteousness of outward works , though but in sincerity , and not perfection , is not necessary ▪ ( no not as an antecedent ) to our Justification at the first . Prop. 10. External works of Holiness are not of absolute necessity to Salvation : for it is possible that death may suddenly after Conversion , prevent opportunity : and then the inward faith and repentance will suffice : Though I think no man can give us one instance of such a man de facto : not the thief on the cross : for he confessed prayed , reproved the other , &c. Prop. 11. Where sincere Obedience is Necessary to Salvation , it is not all the same Acts of obedience that are of Necessity to all men , or at all times : for the Matter may vary , and yet the sinecerity of obedience continue . But some special Acts are of Necessity to the sincerity . Prop. 12. If Righteousness be denominated from the Precept , Christs Obedience was a perfect legal Righteousness , as having a perfect conformity to the Law : But not so an Evangelical Righteousness : for he gave us in many Laws for the application of his Merits , that he was neither obliged to fulfill , nor capable of it . If Righteousness be denominated from the Promise or premiant part of the Law , Christs righteousness was in some sort the righteousness of the Law of works , ( for he merited all the reward of that Law ; ) But it was principally the righteousness of the special Covenant of Redemption ( between the Father and him ▪ ) but not of the Covenant of Grace made with man ( he did not repent or obey for pardon and salvation to himself as a Believer ; ) If Righteousness be denominated from the Comminatory or penal part of the Law then Christs sufferings were neither a strictly legal ▪ or an Evangelical righteousness . For the Law required the supplicium ipsius delinquentis , and knew no Surety or Substitute . But thus Christs sufferings were a Pro-Legal-righteousness , as being not the fulfilling of the Threatening , but a full Satisfaction to the Law-giver , ( which was equivalent ) and so a valuable consideration , why the Law should not be fulfilled ( by our damnation ) but dispensed with ( by our pardon ) So that the Commination was the cause of Christs sufferings ; and he suffered materially the same sort of Death which the Law threatened . But most strictly his sufferings were a Righteous fulfilling his part of the Covenant of Redemption with the Father : But in no propriety were they the fulfilling of the Commination of the Law of Grace , against the Despisers or neglecters of Grace . I mean that proper to the Gospel . Prop. 13. Christs righteousness is well called our Evangelical Righteousness , both as it is Revealed by the Gospel , and conferred by it , and opposed to the legal way of Justification by perfect personal Righteousness . So that by calling our own personal righteousness , Evangelical , we deny not that Title to Christs , but give it that in a higher respect , and much more . Prop. 14. No personal righteousness of ours , our faith or repentance , is any proper cause of our first Justification , or of our entering into a justifyed state : Though as they remove Impediments , or are Conditions , they may improperly be called causes ; So much for the Negative Propositions . Affirm . Prop. 1. That a Godly man hath a particular righteousness , or may be Just in a particular cause , there is no man can deny : unless he will make him worse then the Devil : for if the Devil may be falsly accused or belyed , he is just in that particular cause . Prop. 2. All Christians that I know do confess an Inherent Righteousness in the Saints , and the necessity of this righteousness to Salvation . So that this can be no part of our Controversie . Prop. 3. Consequently all must confess that Christs righteousness imputed , is not our only righteousness . Yea , that the righteousness of Pardon and Justification from sin , is no further necessary then men are sinners ; and therefore the less need any man hath of it , the better he pleaseth Christ , that is , he had rather we would beware of sin as far as may be , then sin and fly to him for Pardon . Prop. 4. And we are agreed I think that the personal Righteousness of the Saints is so much the end of Christs Redemption and Pardoning Grace , that the perfection of this is that blessed state to which he will bring them ; so that when he hath done his work , Sanctification shall be perfect ; but Justification by Pardon of further sins , shall be no more : Heaven cannot bear so imperfect a state . Prop. 5. We are agreed therefore that our Righteousness of Sanctification , or the Doctrine thereof is so far from being any derogation or dishonour to Christ , that it is the high honour which he intended in his work of Redemption , that the Glory of God the Father , and of the Redeemer may everlastingly shine forth in the Saints , and they may be fit to love , and serve , and praise him , Tit. 2.14 . Prop. 6. It is past all doubt that this Inherent Righteousness consisteth in a true fulfilling of the Conditions of the Gospel-Promise , and a sincere Obedience to the Precepts of Christ . And so hath a double respect : one to the Promise ; and so it is conditio praestita : the other to the Precept ; and so it is Officium praestitum . All Conditions here are Duties : but all Duties are not the Condition . Prop. 7. I think we are agreed , that Justification by Christ as Judge at the great day , hath the very same Conditions as Salvation hath , it being an adjudging us to Salvation . And therefore that this personal Evangelical Righteousness is of necessity to our Justification at that Judgement . Prop. 8. And I think we are agreed that no man can continue in a state of Justification , that continueth not in a state of Faith , Sanctification , ond sincere Obedience . Prop. 9 We are agreed I am sure that no man at age is justified before he Repent and Believe . Prop. 10 And we are agreed that this Repenting and Believing is both the matter of the Gospel-Precept , and the Condition of the Promise . Christ hath made over to us himself with his imputed Righteousness and Kingdom , on condition that we repent and believe in him . Prop. 11. It cannot then be denied that Faith and Repentance being both the Duty commanded ▪ and the Condition required and performed , are truly a particular special Righteousness , subordinate to Christ and his Righteousness , in order to our further participation of him , and from him . Prop. 12. And lastly its past dispute that this personal Righteousness of Faith and Repentance , is not to be called a Legal , but an Evangelical Righteousness , because it is the Gospel that both commandeth them , and promiseth life to those that perform them . Thus methinks all that I desire is granted already : what Adversary could a man dream of among Protestants in such a Cause ? Agreement seemeth to prevent the necessity of a further Dispute . To be yet briefer , and bring it nearer an Issue : If any thing of the main Thesis here be denyed , it must be one of these three things . 1. That there is any such thing as Faith , Repentance or Sanctification . 2. Or that they should be called an Evangelical personal Righteousness . 3. Or that they are necessary to Justification and Salvtaion : The first is de existentia rei : The second is de nomine : The third is de usu & fine . The first no man but a Heathen or Infidel will deny . And for the second , that this name is fit for it , I prove by parts . 1. It may and must be called A Righteousness . 2. A Personal Righteousness . 3. An Evangelical Righteousness . 1. As Righteousness signifieth the Habit by which we give to all their own , so this is Righteousness . For in Regeneration the soul is habituated to give up it self to God as his own , and to give up all we have to him , and to love and serve all where his love and service doth require it . No true habit is so excellent as that which is given in Regeneration . 2. The sincere performance of the Duties required of us by the Evangelical Precept , is a sincere Evangelical Righteousness : But our first turning to God in Christ by Faith and Repentance , is the sincere performance of the duties required of us by the Evangelical Precept . Ergo. — Object . The Gospel requireth actual external Obedience and perseverance also . Answ . Not at the first instant of Conversion : For that instant , he that Believeth and Repenteth , doth sincerely do the Duty required by it : and afterward , he that continueth herein with Expressive Obedience , which is then part of this Righteousness . 3. The true Performance of the Conditions of Justification and Salvation , imposed in the Gospel-Promise , is a true Gospel Righteousness : But Faith and Repentance at the first , and sincere Obedience added afterward , are the true performance of these Conditions . Ergo. — 4. It is commonly called by the name of Inherent Righteousness , by all Divines with one Consent : therefore the name of [ Righteousness ] is past controversie here . 5. That which in Judgement must be his justitia causae , the Righteousness of his cause , is so far the Righteousness of his person : ( for the person must needs be righteous quoad hanc causam , as to that cause ) But our Faith and Repentance will be much of the Righteousness of our cause at that day ( for the Tryal of us will be , whether we are true Believers , and penitent or not ; and that being much of the cause of the day , we must needs be righteous or unrighteous as to that cause : ) therefore our Faith and Repentance is much of the Righteousness of our persons ▪ denominated in respect to the Tryal and Judgement of that day . 6. The holy Scripture frequently calls it Righteousness , and calls all true penitent Believers , and all that sincerely obey Christ , [ righteous ] because of these qualifications ( supposing pardon of sin , and merit of Glory by Christ for us : ) therefore we may and must so call them , Mat. 25.37 , 46. Then shall the righteous answer — but the righteous into life eternal , Mat. 10.41 . He that receiveth a righteous man in the name of a righteous man , shall receive a righteous mans reward . Heb. 11.4 . By faith Abel offered , — by which he obtained witnest that he was righteous , God testifying of his Gifts . 1 Pet. 3.12 . For the eyes of the Lord are over the righteous . — 1 John 3.7 . He that doth righteousness is righteous , even as he is righteous . Isa . 3.10 . Say ●o the righteous it shall be well with him . Psal . 1.5 , 6. Mat. 5.6 , ●0 . An enemy to the faith , is called an enemy of righteousness . Acts 13.10 . 2 Pet. 2.21 . 1 John 2.29 . and 3.10 . Gen. 15.6 . And he believed in the Lord , and he counted it to him for righteousness . Psal . 106.31 . Rom. 43.5 . His faith is counted for righteousness . ver . 9. Faith was reckoned to Abraham for righteousness . ver 22 , 24. Therefore it was imputed to him for righteousness . Now it was not written for his sake alone , that it was imputed to him , but for us also to whom it shall be imputed , if we believe on him that raised up Jesus our Lord from the dead . So Jam. 2.23 . Gal. 3.6 . If any say that by [ Faith ] in all these Texts is meant Christs righteousness , and not Faith , I will beleive them when I take Scripture to be intelligible only by them , and that God did not write it to have it understood . But that Faith is imputed or accounted to us for Righteousness in a sense meerly subordinate to Christs righteousness , by which we are justified , I easily grant . As to Satisfaction and Merit we have no righteousness but Christs , but a Covenant and Law we are still under , and not redeemed to be lawless : and this Covenant is ordained as the way of making over Christ and his meritorious righteousness , and life to us : and therefore they being given or made over on Covenant-terms , there is a personal performance of the conditions necessary : and so that personal performance is all the righteousness inherent or propiae actionis , that God requireth of us now , whereas by the first Covenant perfect Obedience was required as necessary to life . So that in point of meer personal performance our own Faith is accepted , and imputed or accounted to us for Righteousness , that is , God will require no more as necessary to Justification at our own hands , but that we believe in the righteousness of another , and accept a Redeemer ( though once he required more : ) But as to the satisfying of the Justice of the offended Majesty , and the meriting of life with pardon , &c. So the Righteousness of Christ is our only Righteousness . But nothing in Scripture is more plain then that Faith it self is said to be accounted to us for Righteousness ; and not only Christs own righteousness : He that will not take this for proof , must expect no Scripture proof of any thing from me . Eph. 4.24 . The new man after God is created in righteousness . Many other Texts do call our first Conversion , or state of Grace , our faith and repentance , and our sincere obedience by the name of Righteousness . 2. And then that it may , and that most fitly be called an Evangelical righteousness , I will not trouble the Reader to prove , lest I seem to censure his understanding as too stupid . It s easie to try whether our Faith and Repentance , our Inherent Righteousness , do more answer the Precepts and Promise of Christ in the Gospel , or those of the Law of works . 3. And that this is a personal righteousness , I have less need to prove : Though it is Christ that purchased it ( and so it may be called the righteousness of Christ ) and the Spirit that worketh it in us , yet it s we that are the Subjects and the Agents as to the act . It being therefore past doubt that , 1. The thing it self is existent and necessary . 2. That righteousness is a fit name for it . 3. All that remains to be proved is the Use of it , Whether it be necessary to Justification and Salvation . And here the common agreement of Divines , ( except the Antinomians ) doth save us the labour of proving this : for they all agree that Faith and Repentance are necessary to our first Justification ; and that sincere obedience also is necessary to our Justification at Judgement , and to our Salvation . So that here being no conteoversie , I will not make my self needless work . Obejct . 1. But faith and repentance are not necessary to Justification qua justitia quaedam Evangelica , under the notion of a righteousness , but faith as an Instrument , and repentance as a qualifying condition . Answ . 1. We are not now upon the question under what notion these are necessary . It sufficeth to the proof of our present Thesis , that a personal Evangelical Righteousness is necessary , whether quâ talis or not . 2. But the plain truth is , 1. Remotely , in respect of its natural Aptitude to its office , faith is necessary because it is a Receiving Act , and therefore fitted to a free Gift , and an Assenting Act , and therefore fitted to a supernatural Revelation : And hence Divines say , It justifieth as an Instrument , calling its Receptive nature , Metaphorically an Instrument : which in this sense is true . And Repentance is necessary , because it is that Return to God , and recovery of the soul which is the end of Redemption , without which the following ends cannot be attained . The Receptive nature of Faith , and the dispositive use of Repentance , may be assigned as Reasons , Why God made them conditions of the Promise : as being their aptitude thereto . 2. But the nearest reason of their Interest and Necessity , is because by the free constitution of God ▪ they are made conditions in that Promise that conferreth Justification and Salvation , determining that without these they shall not be had , and that whoever believeth shall not perish , and if we repent , our sins shall be forgiven us . So that this is the formal or nearest Reason of their necessity and interest , that they are the conditions of the Covenant , so made by the free Donor , Promimiser , Testator . Now this which in the first instant and consideration is a condition , is in the next instant or consideration , a true Evangelical Righteousness , as that Condition is a Duty in respect to the Precept ; and as it is our Title to the benefit of the Promise , and so is the Covenant-performance , and as it hath respect to the sentence of Judgement , where this will be the cause of the day , Whether this Condition was performed or not . It is not the Condition as imposed , but as performed , on which we become justified : And therefore as sentential Justification is past upon the proof of this personal Righteousness , which is our performance of the condition , on which we have Title to Christ and Pardon , and eternal life ; even so our Justification in the sense of the Law or Covenant , is on supposition of this same performance of the Condition , as such : which is a certain Righteousness . If at the last Judgement we are sententially justified by it as it is quaedam justitia , a Righteousness subordinate to Christs Righteousness , ( which is certain , ) then in Law-sense we are justifiable by it on the same account . For to be justified in point of law , is nothing else then to be justifiable , or justificandus , by sentence and execution according to that Law : so that its clear that a personal Righteousness , qua talis , is necessary to Justification , and not only quo talis ; though this be beyond our Quest on in hand , and therefore I add it but for elucidation and ex abundanti . Object . 2. If this be so , then men are righteous before God doth justifie them . Answ . 1. Not with that Righteousness by which he justifieth them . 2. Not Righteousness simply , absolutely or universally , but only secundum quid , with a particular Righteousness . 3. This particular Righteousness is but the means to possess them of Christs Righteousness , by which they are materially and fully justified . 4. There is not a moments distance of time between them : For as soon as we believe and repent we are made partakers of Christ and his Righteousness , by a meer resultancy from the Promise of the Gospel . 5. Who denyeth that we have Faith and Repentance before Justification ? Object . 3. But according to this Doctrine we are justified before we are justified : For he that is Righteous is constituted just , and so is justifiable in Judgement , which is to be justified in Law. Answ . Very true : But we are as is said , made just or justified but with a particular , and not an universal Righteousness ; which will not donominate the person simply a Righteous or justified person : we are so far cured of our former Infidelity and Impenitency , that we are true penitent Believers before our sins are pardoned by the Promise : and so we are in order of nature ( not of time ) first justifiable against the false Accusation , that we are impenitent Vnbelievers , before we are justifiable against the true accusation of all our sins , and desert of Hell. He that by inherent Faith and Repentance is not first justifiable against the former false charge , cannot by the blood and merits of Christ be justifiable against the latter true accusation . For Christ and Pardon are given by the Covenant of Grace , to none but penitent Believers . Object . 4. By this you confound Justification and Sanctification : for inherent Righteousness belongs not to Justification , but to Sanctification . Answ . Your Affirmation is no proof , and my distinguishing them is not confounding them . Inherent Righteousness in its first seed and acts belongs to Sanctification , as its Begining , or first part , or root : And to Justification and Pardon as a Means or Condition : But Inherent Righteousness , in its strength and progress , belongs to Sanctification as the Matter of it , and to our final Justification in Judgement as part of the means or condition : but no otherwise to our first Justification , then as a necessary fruit or consequent of it . Object . 5. By this means you make Sanctification to go before Justification , as a Condition or means to it : when Divines commonly put it after . Answ . 1. Mr. Pemble , and those that follow him , put Sanctification before all true Justification , ( though they call Gods immanent eternal Act , a precedent Justification . ) 2. The case is easie , if you will not confound the verbal part of the controversie with the Real . What is it that you call Sanctification ? 1. If it be the first special Grace in Act or Habit , so you will confess , that Sanctification goeth first : For we repent and believe before we are pardoned or justified . 2. If it be any further degrees or fruits , or exercise of Grace , then we are agreed that Justification goeth before it . 3. If it be both begining and progress , faith and obedience that you call Sanctification , then part of it is before Justification , and part after . All this is plain ; and that which I think we are agreed in . But here I am invited to a consideration of some Arguments of a new Opponent , Mr. Warner in a book of the Object and Office of Faith. What he thought it his Duty to oppose , I take it to be my Duty to defend : which of us is guided by the light of God , I must leave to the illuminated to judge , when they have compared our Evidence . Mr. W. I now come to shew that both these kinds of Righteousness , Legal and Evangelical , are not absolutely necessary to Justification . — I do not undertake the Negative , and will endeavour to prove it by these demonstrations . Argument 1. If things in themselves contradictory cannot be ascribed to the sme person or action , then both these kinds of Righteousness are not absolutely necessary to make up our Justification : But things in themselves contradictory cannot be ascribed to the same person or actions , Therefore — The sequell is thus proved by Paul. If it be of works , it is no more of Grace : if of Grace , then it is no more of works . What are therefore these two kinds of Righteousness , but contradictory to each other ? And therefore it seemeth illogical Theologie to predicate them of the same person or act , c. 12. pag. 154. Answ . Reader , I crave thy pardon for troubling thee with the Confutation of such Impertinencies , that are called Demonstrations : It is I that have the bigger part of the trouble : But how should I avoid it without wrong to the Truth ? Seeing ( would you think it ! ) there are some Readers that cannot discern the vanity of such Arguings without Assistance . 1. What a gross abuse is this to begin with , to conclude that these two sorts of Righteousness are not necessary [ to make up ] our Justification , when the Question was only whether they are necessary [ to ] our Justification . [ Making up ] expresseth the proper causality of the constitutive causes , ( matter and form , ) and not of the efficient or final ; much less the Interest of all other means , such as a condition is . So that I grant him his conclusion , taking Justification as we now do Our Faith or Repentance goeth not to make it up . And yet on the by , I shall add , that if any man will needs take Justification for Sanctification , or as the Papists do comprehensively for Sanctification and Pardon both ( as some Protestant Divines think it is used in some few Texts ) in that large sense our Faith and Repentance are part of our justifying Righteousness . But I do not so use the word , ( Though Philip Codurcus have writ at large for it . ) 2. I deny his Consequence : And how is it proved ? By reciting Pauls words , Rom. 116. Which contain not any of the terms in the question . Paul speaks of Election : we of Justification ( though that difference I regard not . ) Paul speaks of works , and we speak of Evangelical Faith and Repentance . In a word therefore I answer . The works that Paul speaks of are inconsistent with Grace in Justification ( though not contradictory , but contrary , what ever Mr. W. say : ) but Faith and Repentance are not those works ; and therefore no contrariety is hence proved . Here is nothing therefore but a rash Assertion of Mr. W. to prove these two sorts of Righteousness contradictory . Be judge all Divines and Christians upon earth : Did you ever hear before from a Divine or Christian , that imputed and inherent Righteousness , or Justification and Sanctification , or Christs fulfilling the Law for us , and our believing the Gospel and repenting were contradictory in themselves ? Do not all that believe the Scripture , believe that we have a personal Righteousness , a true Faith and Repentance , and must fulfill the Conditions of the Promise ; and that in respect to these the Scripture calls us Righteous ? ( as is before proved . ) Mr. W. 2. If the person justified is of himself ungodly , then Legal and Evangelical Righteousness are not both absolutely necessary to our Justification : But the person justified ( considering him in the act of justifying ) is so , therefore . — The Sequel is undenyable ; because he who is ungodly is not Legally Righteous , and that the person now to be justified is ungodly , is express Scripture , Rom. 4.5 . But to him that worketh not , but believeth in him that just fieth the ungodly , his faith is counted for righteousness . Answ . 1. I suppose the Reader understandeth that the Legal or rather Pro-legal Righteousness , that I plead for , is Christs Merits and Satisfaction made over to us , for the effects ; and that the personal Evangelical Righteousness is our believing and repenting . Now that these are both necessary , this very Text proveth , which he citeth against it . For the necessity of Christs meritorious Righteousness he will not deny that it is here implyed : and the necessity of our own faith is twice exprest , [ To him that believeth , his faith is counted for righteousness . ] If it be the Being of Faith that this Brother would exclude it is here twice exprest : If it be only the naming it [ a righteousness ] That name also is here exprest . How could he have brought a plainer evidence against himself ? 2. To his Argument , I distinguish of Vngodliness ] If it be taken for an unregenerate impenitent unbeliever , then I deny the M●nor , at least in sensu composito ; A person in the instant of Justification is not an unbeliever : This Text shameth him that will affirm it . But if by [ Vngodly ] be meant [ Sinners , or persons unjustifyable by the works of the Law , who are legally impious ] then I deny the consequence of the Major . Do I need to tell a Divine that a man may be a sinner and a penitent Believer at once . The Syriack and Ethiopick translating the word [ sinners ] do thus expound the Text ; and it s the common Exposition of most judicious Divines . It is not of the Apostles meaning to tell you that God justifieth impenitent Infidels , or haters of God : but that he justifieth sinners , legally condemned and unworthy , yet true Believers , as the Text expresseth . 3. If any reject this Exposition , and will take [ ungodly ] here for [ the Impenitent , ] then the other Exposition solveth his Objection , viz. They were Impenitent and Unbelievers , in the instant next foregoing , but not in the instant of Justification : For faith and Justification are in the same instant of time . 4. Rather then believe that God justifieth Infidels contrary to the text , I would interpret this Text as Beza doth some other , as speaking of Justification as comprehending both Conversion and Forgiveness , even the conferring of Inherent and Imputed Righteousness both : and so God justifieth Infidels themselves ; that is , giveth them first faith and Repentance , and then forgiveness and eternal life in Christ . 5. But I wonder at his proof of his Sequel [ Because he who is ungodly is not legally righteous ] what is that to the Question ? It is Legal righteousness in Christ that Justification giveth him : Therefore we all suppose he hath it not before : But he is personally Evangelically Righteous as soon as he Believes , so far as to be a true performer of the Condition of Justification ; and then in the same instant he receiveth by Justification that Righteousness of Christ which answereth the Law. Mr. W. If nothing ought to be asserted by us which ever-throws Apostolical writings , then the necessity of a two-fold righteousness ought not to be asserted ; But — Ergo. — The Sequel is proved by this Dilemma . Apostolical writings are utterly against a two-fold Righteousness in this work ; therefore to assert both these kinds is to overthrow their writings . For to what purpose did Paul dispute against Justification by works of the Law , if the righteousness of Faith were not sufficient ? And certainly if both were required as absolutely necessary , it would argue extream ignorance in Paul if he should not have known it , and as great unfaithfulness if , &c. — Answ . Either this Writer owns the two-fold Righteousness that he disputeth against , or not : If he did not , he were an Infidel or wretched Heretick , directly denying Christ or Faith ; For Christ is the one Righteousness , and faith the other . If he do own them ( as I doubt not at all but he doth ) is it not good service to the Church to pour out this opposition against words not understood , and to make men believe that the difference is so material as to overthrow the Scriptures ? But to his Argument , I deny the consequence of the Major ; and how is it proved ? forsooth by a Dilemma ( which other folks call an Enthymeme ) Of which the Antecedent ( That Apostolical writings are against a two-fold righteousness ) is proved by this Writers word . A learned proof I into which this Disputations are ultimately resolved . It is the very work of Pauls Epistles to prove the necessity of this Two-fold Righteousness ( unless you will with the Papists call it rather two parts of one Righteousness , ) Christs merits and mans faith , one in our surety , the other wrought by him in our selves . But , saith he , to what purpose did Paul dispute against Justification by the works of the Law , If the Righteousness of faith were not sufficient ? — I answer you , 1. Because no man hath a personal legal Righteousness : But Paul never disputed against a legal Righteousness in Christ , or his fulfilling the Law , or being made a curse for us . Do you think he did ? 2. A Righteousness of faith is sufficient : for it signifieth this two-fold righteousness . 1. That righteousness which faith accepteth , which is [ of Faith ] because proclaimed in the Gospel and is the object of Faith ; and yet it is legal , in that it was a Conformity to the Law , and satisfaction to the Law-giver . 2. Faith it self , which is a particular subservient Evangelical Rigeteousness , for the application and possession of the former . And now was here a fit occasion to speak reproach fully of Paul , as extream ignorant , or unfaithful , or immanis sophista ? and all because he would not deny either Christ or Faith ? Sure Paul hath let us see by revealing both , that he was neither ignorant , unfaithfull nor a Sophister . Mr. W. 4. If both Legal and Evangelical righteousness were thus required to the purpose of justifying , then it must be because the Evangelical is of it self insufficient . But — For if Christs righteousness be insufficient to Salvation , he were not a sufficient Saviour , and if the Righteousness of Faith in him were of it self insuffient . Answ . By this time I am tempted to repent that I medled with this Brother . If he live to read over a reply or two , he may possibly understand them that he writes against . He will prove that a Legal Righteousness is not necessary , because Christs righteousness ( which is it that I called legal ) is sufficient . It s sufficient alone : therefore not Necessary . Am not I like to have a fair hand think you of this Disputer ? To his Argument once more I distinguish : Evangelical righteousness it twofold . 1. That which the Gospel revealeth and offereth : and this is Christs righteousness , therefore called Evangelical : but also Legal , because it answered the rule of the Law of works , and its ends . 2. That which the Gospel hath made the Condition of our part in Christ and his righteousness : and this is Faith it self . Both these are sufficient to Justification : but Faith is neither sufficient , nor is Faith without Christs legal righteousness : And Christ is sufficient Hypothetically , but will not be effectual to our Justification without Faith ( and repentance . ) But perhaps this Writer means only to shew his offence against my naming Christs righteousness legal . If that be so , 1. I have given in my reasons , because there can be no better reason of a name then from the form : and the form of Christs righteousness being relative , even a conformity to the Law of works ( and to the peculiar Covenant of redemption , ) I thought did sufficiently warrant this name . 2. The rather when I find not only that he is said to fulfill the Law and all righteousness , and be made a curse for us , but also to be righteous with that righteousness , which is denyed of us ; which can be none but a legal or prolegal righteousness . 3. But yet if the name [ Legal ] be all , I could easily have given this Brother leave to differ from me about a name without contention , and methinks he might have done the like by me . Mr. W. Object . But what if works and faith were both of them applyed to procure our Justification ? Answ . This Objection yet further shews , that the Author understands me not ( if it be me , as I have reason to judge that he writeth against ) for he supposeth that its works that I call a legal Righteousness , when I still tell him it is Christs satisfaction and fulfilling the Law , of which our faith or works are no part , but a subordinate , particular , Evangelical Righteousness . Mr. W. 5. If both these kinds of Righteousness were absolutely necessary , then where one of them is wanting in a person , there can be no Justification of that person . But — Ergo. — For where was any Legal Righteousness of the good thief on the Cross , condemned for legal unrighteousness ? Answ . I deny your minor . The converted thief had a legal righteousness hanging on the next Cross to him ; even Christ that then was made a curse for him , and was obedient to the death of the Cross . I begin to be a weary in writing so much only to tell men that you understand me not . Mr. W. 6. If legal Righteousness be thus necessarily to be joined with our Evangelical Righteousness to Justification , then there must be two formal causes of Justification . Answ . I deny your consequence . If the formal cause consist in remission and imputation as you say , then Christs meritorious righteousness is none of the Form , but the Matter . And if besides that Matter a subservient particular righteousness ( of faith ) be necessary as the condition of our Title to Christ ; this makes not two forms of this Justification . 2. And yet I grant you that it infers a subservient Justification that hath another form , when you are made a Believer , or justified against the false charge of being no Believer ( or penitent ) this is not remission of sin , but another form and thing . Mr. W. 7. That which maketh void Christs death , cannot be absolutely necessary to Justification . But legal righteousness makes void his Death , Gal. 2.21 . Answ . It s a sad case that we must be charged with making void Christs Death , for saying that he is legally Righteous , by satisfying and fulfilling the Law ; and that this is all the legal righteousness that we have . I am bold therefore to deny the Minor : yea and to reverse it on you , and tell you , that he that denyeth Christs legal Righteousness , denyeth both his death and obedience . The Text Gal. 2.21 . speaks not of the Law , as fulfilled by Christ , but by us . Righteousness comes not by our keeping the Law , but it came by Christs keeping it : yet so , that the Gospel only giveth us that righteousness of his . Mr. W. 8. That which concurs with another efficient , must have both an aptitude and Confluence to produce the effect : but the Law , and consequently Legal righteousness hath no aptitude to give life , Gal. 3.2 Answ . This is Disputing enough to make one tremble , and loath Disputing . Is there no aptitude in Christs legal Righteousness to give us life ? The Law doth not give us righteousness , but it denominateth Christ righteous for fulfilling it ( and the Law-giver for satisfying ) and to that it had a sufficient aptitude . The Text Gal. 3.2 . saith truly that the Law giveth not life : but first it speaks of the Law as obeyed by us , and not by Christ , that fulfilled it . Secondly , And indeed its speaks of Moses Law ; and not directly of that made with Adam . Thirdly , And it denies not that Christ fulfilling it may give us life , though the Law it self give us none , so that all this is besides the business . Mr. W. 9. That Doctrine which doth most exalt the Grace of God , ought to be admitted before that which doth least exalt it : But the Doctrine of Justification by Faith alone , as our Gospel-righteousness doth most exalt his Grace , and the other less . Ergo. Answ . Still misunderstanding ! Doth the Doctrine of faith alone without Christ advance Grace ? That 's no faith . You do not think so : that which denyeth Christ or faith denyeth Grace . Mr. W. 10. That opinion which considereth a person under a two-fold Covenant at the same time , ought not to be admitted : But to require both Legal and Evangelical Righteousness , is to consider him under the Covenant of works and Grace : I conclude therefore that two sorts of righteousness are not necessarily required to our Justification . Answ . How far we are , or are not under the Covenant of works , I will not here trouble you by digressing , in this rambling Dispute to enquire . But to your Minor I say , this opinion considereth man only under the curse of the Law till Christ take it off him , by being made a curse for us , and making over the fruit of his merits and suffering to us . Mr. W. 2. As for the Subjects of these kinds of Righteousness , I thus declare . 1. That Jesus Christ and he alone who was truly endued with Legal righteousness , who as he was made under the Law , so he did not destroy but fulfill it ; and if he had not been the subject of Legal righteousness in himself , he could not have been the Author of Evangelical Righteousness to us . Answ . Here after all these Arguments , I have all that granted me that I contend for ( supposing the Imputation or Donation of Christs Righteousness to us , whether in se or in ●ffectis , I now dispute not . ) You have here his full confession that Christ had a legal Righteousness : Let him but grant the imputation of this , and then it s ours : And then I have granted him that it may be also called Evangelical in another respect . Mr. W. pag. 166. I think it to be no incongruity in speech , or Paradox in Divinity , to say that Christs Legal righteousness is our Evangelical righteousness , 1 Cor. 1.30 . 2 Cor. 5.21 . Jer. 23.8 . Answ . Sure we shall agree anon , for all the ten Arguments . Here 's all granted but the name as to us . Many and many a time I have said , that Christs Righteousness made ours is Legal in respect to the Law that it was a conformity to , and which it answereth for us ; but Evangelical as declared , and given by the Gospel . But the thing in question you now fully confess . Mr. W. pag. 171. That we our selves are not the subjects of Evangelical righteousness , I shall endeavour to prove by thes● Arguments . 1. If our Evangelical righteousness be out of us in Christ , then it is not in ●● , consisting in the habit or Acts of faith and Gospel obedience , but it is out of us in Christ . Answ . We shall have such another piece of work with this point as the former , to defend the truth against a man that layeth about him in the dark . 1. I have oft enough distinguisht of Evangelical righteousness . The righteousness conform to the Law , and revealed and given by the Gospel is meritoriously and materially out of us in Christ . The righteousness conform to the Gospel , as constituting the condition of life , [ He that believeth shall not perish : Repent and be converted that your sins may be blotted out , ] This is in our selves materially , and not out of us in Christ . Mr. W. 2. If satisfaction to Divine Justice were not given or caused by any thing in us , but by Christ alone , then Evangelical righteousness is in Christ alone . But — Ergo — without blood no remission . Answ . Your proof of the consequence is none ; but worse then silence . Besides the satisfaction of Justice and remission of sin thereby ; there is a subservient Gospel righteousness , as is proved , and is undeniable . Mr. W. 3. If Evangelical righteousness be in our selves , then perfect righteousness is in our selves . But that 's not so . Ergo. Answ . Still you play with the ambiguity of a word , and deny that which beseems you not to deny , that the fulfilling of the condition [ Believe and Live ] is a Gospel-righteousness , particular and subservient and imperfect . The Saints have an Inherent righteousness , which is not Legal : therefore it is Evangelical . If you say , it s no righteousness , you renounce the constant voice of Scripture . If you say , it is a Legal righteousness imperfect , then you set up Justification by the works of the Law , ( the unhappv fate of blind opposition , to do what they intend to undo . ) For there is no righteousness which doth not justifie or make righteous in tantum : and so you would make men justified partly by Christ , and partly by a Legal righteousness of their own by a perverse denying the subservient Evangelical righteousness , without any cause in the world , but darkness , jealousie , and humorous contentious zeal . Yea more then so , we have no worKs but what the Law would damn us for , were we judged by it . And yet will you say that faith or inherent righteousness is Legal and not Evangelical ? Mr. W. 4. If Evangelical righteousness were in ourselves , and did consist either in the habit or act of faith and new obedience , then upon the intercision of those acts , our Justification would discontinue . But , Answ . If you thought not your word must go for proof , you would never sure expect that we should believe your Consequence . For 1. What shew is there of reason that the intercision of the act should cause the cessation of that Justification which is the consequent of the Habit ( which you put in your Antecedent ? ) The Habit continueth in our sleep , when the acts do not . 2. As long as the cause continueth ( which is Christs Merits and the Gospel-Grant ) Justification will continue , if the condition be but sincerely performed ( For the Condition is not the cause , much less a Physical cause ) But the condition is sincerely performed , though we believe not in our sleep . I dare not instance in your payment of Rent , left a Carper be upon m● back ; but suppose you give a man a lease of Lands on condition he come once a moneth , or week , or day , and say , I thank you , or in general , on condition he be thankful . Doth his Title cease as oft as he shuts his lips from saying , I thank you ? These are strange Doctrines . Mr. W. 5. If Evangelical righteousness were in our selves , and faith with our Gospel obedience were that righteousness , then he who hath more or less faith or obedience were more or less justified , and more or less Evangelically righteous , according to the degrees of faith and obedience . Answ . I deny your Consequence , considering faith and repentance as the Condition of the Promise ; because it is the sincerity of Faith and Repentance that is the Condition , and not the degree : and therefore he that hath the least degree of sincere faith , hath the same title to Christ as he that hath the strongest . 2. But as faith and obedience respect the Precept of the Gospel , and not the Promise ; so it is a certain truth , that he that hath most of them , hath most Inherent Righteousness . Mr. W. 6. That opinion which derogates from the Glory and Excellency of Christ above all Graces , and from the excellency of Faith in its Office of justifying above other Graces , ought not to be admitted : But this opinion placing our Evangelical Righteousness in the habit , act , or Grace of faith and Gospel obedience derogates from both Christ and Faith. Answ . Your Minor is false , and your proof is no proof , but your word . Your similitude should have run thus . If an Act of Oblivion by the Princes purchase , do pardon all that will thankfully accept it and come in and lay down arms of Rebellion ; it is no derogating from the Prince or pardon to say , I accept it , I stand out no longer , and therefore it is mine . If you offer to heal a deadly sore on condition you be accepted for the Chyrurgion ; doth it derogate from your honour if your Patient say , I do consent and take you for my Chyrurgion , and will take your Medicines ? Your proof is as vain and null , that it derogates from faith . What , that Faith should be this subservient Righteousness ? Doth that dishonour it ? Or is it that Repentance is conjoyned as to our first Justification , and obedience as to that at Judgement ? When you prove either of these dishonourable to faith , we will believe you : but it must be a proof that is stronger then the Gospel that is against you . We confess faith to be the receiving Condition , and repentance but the disposing Condition : but both are Conditions . As for Phil. 3.9 . Do you not see that it is against you ? I profess with Paul , not to have a righteousness of my own which is of the Law , ( which made me loth to call faith and repentance a legal righteousness ) but that which is through the faith of Christ , the righteousness which is of God by faith : ] Faith you see is the means of our Title to Christs Righteousness : And if you deny faith it self to be any particular Righteousness , you must make it a sin , or indifferent , and contradict the Scriptures . And presently contradicting what you have been arguing for ( that Evangelical Righteousness is not in us , and we are not the Subjects of it : ) You profess pag. 178. That Inherent Righteousness is in us . It seems then either Inherent righteousness is not righteousness , or it is not Evangelical but Legal , or it is in us , and not in us . Had you only pleaded that we are not justified by it as a Righteousness , I should have answered you as before on that point . Not as a Legal Righteousness ; nor an Evangelical Righteousness co-ordinate with Christs ; but as a fulfilling of the Condition of that Promise , which gives us Christ , and Pardon , and Life ; by which performance of the Condition , the Benefit becomes ours by the Will and Grant of the free Donor ; and we are no longer impenitent Infidels , but just , and justifiable from the false charge of being such ; and so of not having part in Christ . It s one thing to be accused of sin as sin : And another thing to be accused of the special sin of not accepting the Remedy : and so of having no part in Christ and his Righteousness . From the later we must have a real Faith and Title to Christ , which must materially justifie us : but from the former , even from all sin that ever we are guilty of Christs Righteousness only justifieth us materially and meritoriously , and our faith is but a bare condition . A Confutation of the Error of Mr. Warners 13th Chapter about Justification , and the interest of Obedience therein . HE begins with a false Intimation , that we revive the Papists first and second Justification : and he that will believe him , may take his course for me : I crave only liberty for my self to believe that it is not all one to have Justification begun and continued ; and that Justification by the sentence of the Judge , is not of the same kind with Justification Legal by the Donation of the Gospel . If I may not have this Reverend Brothers leave to believe these matters , I will believe them without his leave . And that the Papists have such friends among us , as those that make the world believe that such things as these are Popery , I will also lament , though such Disputers give not their consent . His Endeavours to overthrow that Doctrine of mine which he nameth of [ second Justification ] begin pag. 223. where he argueth , 1. from Rom. 5. 1 ▪ 2 , 3. That the beginning and end is ascribed to faith . Answer . It s all granted : faith is it that we are justified by to the last . We are agreed of this inclusively : But the Question is , what 's the Exclusion : Not believing in Christ as Lord and Master , nor loving him ; but the works that make or are supposed to make that Reward to be of debt , and not of Grace . His second proof is from Phil. 3.7 , 8. To which I answer . We are of Pauls mind , but not of yours . 1. He counted all as loss and dung that stood in opposition to , or competition with Christ : and so would I do by faith and love it self , should they be so arrogant . 2. Paul expresly nameth the works that he excludeth , that is , the Righteousness which is of the Law , or in Legal works . And do we make any doubt of this ? No , nor of those works that materially are Evangelical : for if they are formally Evangelical they cannot be set up against Christ , their very nature being to subserve him . Once for all , remember this Argument . Those works that are commanded by God in the Gospel , are not excluded by God in the Gospel in that nature and to the use for which they are commanded . But faith in Christ Jesus the Lord and Saviour , ( an entire faith ) and Repentance towards God and love to him are commanded by God in the Gospel in order to the pardon of sin ; and the continuance of these with sincere Obedience , are commanded as means of our continued pardon , and as a means of our final Justification at Judgement . Therefore none of these are excluded by the Gospel from any of these uses or ends . He citeth also , Act. 15. and Heb. 2.9 . and Rom. 1.17 . to as much purpose as the rest . Pag. 228. He begins his Arguments . The first is [ Because in vain are additions of numbers , without which any thing may be done : But without addition of works the act of justifying is perfect , Ergo. ] Answer . 1. As if the Question were of the [ Act of justifying , ] and not of Justification passively taken . Gods act hath no imperfection , when yet it maketh not a perfect work . 2. It s but spleen and partiality to harp upon the term [ works ] still to seduce your Readers to believe that I am for such works as Paul denyeth . I use not the phrase of [ Justification by works ] nor think it fit to be used , unless rarely , or to explain such texts of Scripture as do use it , or terms equipollent . 3. Justification is neither perfect nor real , without a faith in Christ as Head and Husband , and Lord , and Teacher , and Intercessor , as well as a Sacrifice for sin . Nor is it perfect or true , without repenting and loving Christ . 4. Justification is so far perfect at first , as that no sin past or existent is unpardoned . But it is not so perfect , but that , 1. Many future sins must have renewed pardon . 2. And means is to be used by us , ( believing again at least ) for that end . 3. And the continuance of pardon is given us but conditionally , ( though we shall certainly perform the condition . ) 4. And the most perfect sort of Justification ( by sentence at Judgement ) is still behind . Are these things doubtfull among Divines or Christians ? That the Church must be thus molested by such disputing volumes against it , to make the Papists and other enemies believe we hold I know not what ? Read the many Arguments of learned Sandford and Parker de Descensu , and Bp. Vsher de Descensu ( to the Jesuite ) by which they prove that all separated souls , as separated , are under penalty , and that Christs soul as seperated was so : and then tell us whether your fancy of absolutely perfect Justification at the first will hold or not . I wonder that men should so little know the difference betwixt Earth and Heaven ; a sinner in flesh , and a Saint that is equal to the Angels of God ? and should dream of such perfection short of heaven , the place of our perfection ? His second Argument is , [ Faith and works are here contrary : If of Faith , then not of works ] Answer . It s true of the works that Paul excludes : but not of the works that you exclude : For Faith in Christ is [ Works ] with such as you , save only that act that resteth on his satisfaction for righteousness : And repentance and love to Christ , and denying our own righteousness , are works with you . And all these are necessarily subservient to Christ and Grace , and therefore not contrary . Augustine , and after him the School-men , put it into their most common definition of Grace , that its a thing [ qua nemo male utitur . ] And as to efficiency it s certainly true : Grace doth not do any harm : And if I may presume to tell Augustine that [ objectively ] Grace may be ill used , yet perhaps he might reply , [ not qua talis , without contradiction ] In good sadness , Is it not a strange thing for a man in his wits , to expect to be justified in co-ordination with Christs merits , by denying that he hath any merits of his own that can so justifie him , and by repenting of those sins that have condemned him , and by desiring , loving , hoping in Christ alone for his Justification : or by Thankfulness to God for justifying him by the sole merits of Christ ? And is it not a strange Exposition that feigneth Paul to mean and exclude such acts as these under the name of works . But yet really if such a man be to be found , that doth think to merit Justification by denying such merit , I am against him as well as you . His third Argument is , [ If faith justifie only as the beginning of our Justification then there are degrees of Justification : but there are no degrees . Ergo. ] Answer . 1. Faith is neither the Beginning nor End of Justification , but a means of it . 2. If you would insinuate that I deny faith to be the means of our continued , as well as begun Justification , you deal deceitfully . 3. I deny your Consequence . It may prove more necessary to the Continuance of our Justification , then to its beginning , and yet prove no degrees . 4. But how Justification hath or hath not Degrees , I have told you before ; and fuller in other writings . His fourth Argument is , [ Because good works do not precede , but follow Justification . ] Answer . 1. Repentance , and the Love of God in Christ , and faith in Christ as Lord , and Head , and Teacher , do go before the pardon of sin , and so before Justification . 2. External obedience goeth before Justification at Judgement and Justification as continued here . Did you doubt of these ? His fifth Argument is , that [ These two Justifications overthrow each other : If by one we have peace with God , what need the other ? How can good works perfect our Justification , being themselves imperfect ? ] Answer . All this is answered in the second Disputation . 1. It s no contradiction to be justified by God , by Christ , by Faith , by Words , by Works , if God be to be believed , that affirmeth all . 2. As imperfect faith may be the condition of pardon , so may imperfect Repentance , and imperfect Obedience of our sentential Absolution . Pag. 233. He answereth the Objection . [ Blessedness is ascribed to other Graces , ] thus [ Not as if Happiness were in them , per se , but only as they are signs . ] Answer . Promising is more then Ascrbing : It s a great advantage for you to have the forming of your Objections . 2. Happiness per se is as much in Love , as in Faith , and more . 3. Other , Graces are media , means , which is more then only works . Pag. 241. He proves that works justifie not subordinate to Faith ] thus [ Argument 1. No good works were found till faith had done its Works ] Answer . 1. Faith hath not done its work till death ; we are not justified only by the first act of faith : but by after-acts to the Death . 2. Faith in Christ as Head , and Lord , and Teacher , and Desire and Repentance were found before Faith had justified us . 3. Obedience is found before the sentential Justification , or the continuation of our first received Righteousness . His second Argument is , [ Because good works are the effects of Faith and Justification , and therefore cannot be the cause . ] Answer 1. They are none of the cause at all . It s not well to intimate that we hold them the cause , as in despight of all our own denyals . 2. They are not so much as Means or Antecedents of that part of Justification , of which they are the effect . The act of faith which you will exercise before your death , is as true a condition ( or Instrument , if you will needs call it so ) of your Justification as continued , as your first act of faith was of your Justification as begun . And yet that act of faith is but fruit of your first Justification , as well as Obedience is . His third Argument is , that [ If Gospel Obedience , and good works do subordinately act with faith to the effecting of Justification , then the Justification which proceedeth from both , must be of a different kind and nature . ] Answer 1. Neither faith nor work effect Justification . 2. Justification by Promise and Gift , and Justification by Sentence , Plea , &c. are much different . 3. But your consequence is nothing worth . For these are not causes , but conditions . And if they were , yet different causes may concur to the same effect , which never man before you denyed , that I know of . Our case is , as if to a Rebell that hath forfeited Life and Estate , the King ( upon a Ransom ) grant him both , on condition that he thankfully accept them as the fruits of that gift and Ransom , and to hold them on condition , that he often do his Homage to the King , and return not to Rebellion . Doth the first acceptance here serve turn for continuance of what is first received , without the following Homage and Fidelity ? or do the different parts of the condition make such a difference in the benefit , as you here take the [ Monstrous Justification ] to be ( as you rashly call it ? ) Another Argument is . [ If faith be a total cause or condition of producing the effect of Justification , then there 's no want of obedience for its assistance . ] Answer 1. Faith or obedience are no causes of pardon . 2. I will not trouble the Reader to open the shame of that Philosophy which you make such ostentation of . Only I would remember you , that causes total in suo genere , may have others under them . And that it followeth not , that the sun shineth not , or the fire heateth not , or that you understand not , and wrote not these words , though I suppose you will say that God is Causa totalis of all these act : nor yet that God doth use his creatures because of an insufficiency in himself . 3. Faith taken for our [ becoming Believers , Disciples , Christians ] is the total condition of our first Receiving Justification . 2. Faith taken more narrowly for our accepting Christs Righteousness , is not the total Condition of our first Receiving of Justification . 3. Obedience is part of the condition of the continuance of it , and of our sentential Justification . And whereas you talk over and over of [ Total causes , and particular causes . ] I tell you again they are no causes . He adds that then [ Obedience doth nihil agere , or actum agere . ] Answer . It doth nihil efficere . But besides , [ nihil ] and [ factum ] there 's two things oft mentioned , Justification at Judgement , and the non-amission of it here . 3. He insipidly gain disputes that [ If an effect doth totally proceed from any cause , then it totally depends on it . ] And what then ? Therefore it solely dependeth on it : And if these things were true , what are they to our question ? But saith he , [ When good works , the fruit of faith are interrupted , yet our Justification abides by the single influence of faith only as a total cause of its being and conservation . ] Answer . 1. Alas ! What would such Disputants do with the Church , if Gods mercy did not hinder them ! By your own Argument now , neither God , nor Christ , nor the Gospel are any causes of our Justification . For you say Faith is a Total cause , and there can be but one Total Cause , unless you lose the honor of your Philosophy . 2. Faith is no proper cause at all . 3. Did you not see what must needs be answered you . That Faith is interrupted as well as Obedience , and yet no intercision of our Justification . When we sleep we do not ( at least alway ) act faith no more then obedience ( if so much . ) And the habit of both continueth together sleeping and waking : And if you should give over love and sincerity of obedience , you would cease to be justified . His last Argument is , [ Because for sins after Conversion , we must have recourse only by faith to Christ , as our Advocate . ] Answer . 1. That speaks only of renewed pardon for particular sins , but not of our Justification at Judgement , nor the non-omission here . 2. We must have recourse to Christ with Repentance , and esteem , and self-denial , and desire , &c. as well as that act of faith which you plead for , as the total cause . And when you would set Zanchy against Zanchy , you do but mis-understand him . He saith truly with Paul , that neither in whole or part are our own works ( such as Paul speaks of ) our Righteousness , that is , to answer the Law as Paul mentioneth , or any way to merit or satisfie , or stand in co-ordination with Christ . But Zanchy never thought that Repentance and Faith in Christ as Head , and Lord , and Desire and Gratitude , &c. might be no means or Conditions of any sort of Justification , or of that which we assert them to be means of . I would answer much more of this Disputation ; but I am perswaded the judicious Reader will think I have done him wrong , in troubling him with this much . See pag. 298 , 299. how he answereth the Objection , that pardon is promised to Repentance , &c. I will not disparage the Readers understanding so much as to offer him a Confutation of that , and much more of the Book . Only his many Arguments on the Question of my first Disputation , I must crave your Patience , while I examine briefly , and I will tire you with no more . Mr. W. pag. 411 , 412. I will rally up my Arguments against the foresaid Definition of Faith to be an accepting of Christ as Lord and Saviour : proving that Christ only as Saviour and Priest , offering himself up to the death of the Cross for our sins , is the proper Object of justifying Faith , as justifying . Argument 1. If the Faith of the Fathers under the old Testament was directed to Christ as dying Priest and Saviour ; then also the Faith of Believers now ought so to be directed . But. — Ergo. — Answ . 1. I grant the whole , and never made question of it . But what kin is the conclusion of this Argument to that which you had to prove , unless [ Only ] had been added . Did we ever deny that Faith must be directed to Christ as Priest ? 2. A Saviour is a term respecting our whole Salvation , and so Christ saveth by Teaching , Ruling , and judicial justifying as well as dying . 3. The Fathers faith did not respect Christ as dying or satisfying only , which you should prove but cannot . Mr. W. Argument 2. If Christ as dying , and as Saviour do satisfie Gods Justice , and pacifie a sinners conscience , then as dying and Saviour he is the Object of justifying Faith. But — Ergo. — Answ . The same answer serveth to this as to the last . The conclusion is granted , but nothing to the Question , unless [ Only ] had been in . 2. Christ as obeying actively , and Christ as Rising , and as interceding , and as judging , as King , doth also justifie us , Rom. 5.19 . Rom. 4 24 , 25. Rom. 8.33.34 . Mat. 12.37 . and 25.34 , 40. Peruse these Texts impartially , and be ignorant of this if you can . 3. And yet the Argument will not hold , that no act of faith is the condition of Justification , but those whose object is considered only as justifying . The accepting of Christ to sanctifie us , is a real part of the condition of Justification . Mr. W. Argument 3. If Christ as Lord be properly the Object of fear , then he is not properly the Object of Faith as justifying : But — Ergo. — Answ . 1. If [ Properly ] be spoken de proprio quarto modo , then is Christ properly the Object of neither , that is , he is not the object of either of these Only . 2. But if [ properly ] be opposed to a tropical , analogical , or any such improper speech , then he is the Object as Lord , both of fear , and faith , and obedience , &c. 3. The deceit that still misleads most men in this point , is in the terms of reduplication , [ faith as justifying , ] which men that look not through the bark , do swallow without sufficient chewing , and so wrong themselves and others by meer words . Once more therefore understand , that when men distinguish between fides quae justificans , and qua justificans , and say , [ Faith which justifieth , accepteth Christ as Head and Lord ; but faith as justifying , taketh him only as a Priest . ] The very distinction in the later branch of it , [ qua justificans . ] Is 1. Either palpable false Doctrine . 2. And a meer begging of the Question . 3. Or else co-incident with the other branch , and so contradictory to their assertion . For 1. The common Intent and meaning is , that [ Fides quae credit in Christum justificat : And so they suppose that Faith is to be denominated formally [ justificans ] ab objecto qua objectum : And if this be true , then fides qua fides justificat : For the object is essential to faith in specie . And so in their sense , [ fides quae justificans ] is but the implication of this false Doctrine , that haec fides in Christum crucifixum qua talis justificat . Which I never yet met with sober Divine that would own when he saw it opened . For the nature and essence of faith , is but its aptitude to the office of justifying , and it is the Covenant or free Gift of God in modo promittendi , that assigneth it its office . The nature of faith is but the Dispositio materiae ; but it s nearest interest in the effect is as a condition of the Promise performed . 2. But if by the [ quâ justificans ] any should intend no more then to define the nature materially of that faith which is the condition of Justification , then the qua and the qua is all one : and then they contradict their own Assertion , that [ fides quâ justificans non recipit Christum ut Dominum . ] 3. If the [ quâ ] should relate to the effect , then it would only express a distinction between Justification and other Benefits , and not between faith and faith . For then [ quâ justistcans ] should be contradistinct only from [ qua sanctificans ] or the like . And if so , it is one and the same Faith and the same acts of faith , that sanctifie and justifie . As if a King put into a gracious act , to a company of Rebels , that they shall be pardoned , honoured , enriched , and all upon condition of their thankfull acceptance of him , and of this act of Grace : Here there is no room to distinguish of their Acceptance , as if the acceptance of pardon were the condition of pardon , and the acceptance of riches were the condition of their Riches , &c. But it is the same acceptance of their Prince and his Act of Grace , that hath relation to the several consequent benefits , & may be called pardoning , honouring & enriching in several respects . It is the same marriage of a Prince that makes a woman rich , honourable , &c. So it is the same faith in whole Christ , as Christ , that is sanctifying and justifying , as it relateth to the several Benefits : that is , it is the condition of both , so that their [ quâ justifi●ans ] doth either intimate this untruth , that haec fides quae talis , id est , qua fides in Christum crucifixum justificat ] ( which is true , neither of one act , nor other , ) and so begs the Question , or else it saith nothing . So that I shall never admit this quae justificans , without an Exposition ; and better then yet I have seen from any that use it . Mr. W. Argument 4. That which is the sum and substance of Evangelical preaching , is the object of Justifying Faith. But Christ as crucified , is the substance of Evangelical preaching . Ergo. Answ . 1. When I come to look for the conclusion which excluded Christ as Lord , Teacher , &c. from being the object , I can find no such thing in any Argument that yet I see . They have the same fate as Mr. Blakes Arguments had , to conclude no more then what I grant , that is , that Christ as crucified , is the object of justifying faith . But where 's the [ Only , ] or any exclusive of the rest . 2. But if it be implyed , then 1. I say of the term crucified , that Christ crucified to purchase sanctification and salvation , is the object of that faith which is the condition of Justification , and not only Christ crucified to procure Justification . 2. I deny the Minor , if by [ sum and substance ] you exclude Christ as Lord , Teacher , Judge ▪ Head , &c. Surely Evangelical preaching containeth Christs Resurrection , Lord-ship , Intercession , &c. as well as his death , or else the Apostles preached not the Gospel . This needs no proof with them that have read the Bible . Mr. W. Argum. 5. That which we should desire to know above all things , is that Object of justifying faith : But that is Christ crucified . — Ergo. Answ . 1. Still the Question wanting in the conclusion : Who denyeth that Christ crucified is the object of justifying faith ? 2. But if [ only ] be here understood , really doth not this Brother desire to know Christ obeying , Christ risen , Christ teaching , ruling , interceding , & c ? I do . Mr. W. Argument 6. That in Christ is the object of faith , as justifying which being apprehended doth justifie us : But the death , suffering , blood , obedience of Christ to death is that . — Therefore it is the proper object of faith , as justifying . Answ . 1. I distinguish of the term [ as justifying ] and answer as before . No act of Faith effecteth our Justification : and whole faith is the condition : The being or Nature of no act is the formal or nearest reason of faiths Interest in Justification It justifieth not [ as this act , nor as that . ] 2. If [ only ] or some exclusive be not implyed in the conclusion , I grant it still : But if it be , then both Major and Minor are false . 1. The Major is false , for it is not only the matter of our Justification , that is the object of justifying faith . To affirm this , is but to beg the question : we expect your proof . 2. The Minor is false : for besides the sufferings mentioned , the very person of Christ , and the active obedience of Christ , and the Title to pardon given us in the Gospel , &c. apprehended by faith do justifie . But the question is not what justifieth ex parts Christi , but ex parte nostri . Mr. W. Argument 7. That which the Gospel doth first present us with , is the Object of faith as justifying : But Christ is in the Gospel first presented as a Saviour : therefore he is therein the object of faith as justifying . Answ . 1. Distinguishing as before of the [ as justifying ] I still grant the whole ; the exclusive and so the question is still wanting in the conclusion . 2. But if he mean only , then both Maior and Minor are false . The Maior is false ; for that which the Gospel doth first present us with , is but part of the object of justifying Faith. For it presenteth us with the Articles to which we must Assent , and to the Good which we must Accept by degrees , and not all in a sentence or word . The Minor is false , because in order of nature , the Description of Christs Person goeth first , and of his Office afterward . 3. The word Saviour , comprehendeth both his Prophetical and Kingly Office , by which he saveth us from sin and Hell ; as also his Resurrection , Ascention , Intercession , &c. And in this large sense I easily grant the Conclusion . 4. If by a Saviour , he mean only ( as his cause importeth ) a sacrifice for sin , then ( as this is a strangely limited sense of the word Saviour , so ) certainly the Incarnation , Baptism , Temptation , Miracles , Obedience of Christ are all exprest before this ; And if it were otherwise , yet the consequence of the Maior is utterly groundless and vain . Priority or Posteriority of any point delivered in the Gospel , is a poor Argument to prove it the Object ( much less it alone ) of justifying faith . Mr. W. Argument 8. That which the Lords Supper doth as a seal present to justifying faith , that is the object of faith as justifying : But the Lords Supper doth present us with Christ as dying . — Ego . Answ . 1. Still the question is wanting in the conclusion . What a pack of Arguments are here ? 2. Do you believe in your conscience , that Christ is presented and represented in the Supper only as dying ? Mr. W. Argument 9. If we have Redemption and remission of sins through faith in his blood , then faith as justifying should only look upon that : But we have redemption and remission of sins by his blood , Col. 1. Answ . Here 's one Argument that hath the question in the conclusion . But 1. I deny the consequence of the Major , as not by Christians to be endured . The [ only ] followeth not . Though we must be justified by his blood , I have proved before , that we are also justified by his Resurrection , Obedience , Intercession , Judgement , &c. 2. Moreover the consequence is false on another account : Justifying faith , that is , Faith the condition of Justification , must look at more in Christ , then that which purchaseth Redemption . It justifieth not efficiently , nor of its own nature , but the Promise justifieth without faiths co-efficiency ; only it makes the condition sine qua non : and this it may do by another Act of faith , as well as that which apprehendeth the Ransom . 3. The [ qua justificans ] I have spoke to : Qua cannot here properly refer to the nature of the faith , but to the Benefit . And so faith qua justificans , is neither this act , nor that act , nor any act ; but [ qua justificans ] noteth only its respect to Justification rather then to Sanctification , or other benefits . As when I kindle a fire , I thereby occasion both Light and Heat , by putting to the fewel . And if you speak of that act of mine [ qua calefaciens : or qua illuminans ] this doth not distinguish of the nature of the act , but of the Respect that the same Act hath to several effects or consequents . Mr. W. Argument 10. If Christ only as crucified be the Meritorious Cause of our Redemption and Justification , then Christ crucified is the only object of faith as Justifying . But — Ergo. Answ . 1. The consequence of the Major is vain and an proved . More then the Meritorious Cause of our Redemption is the object of justifying faith . 2. The Minor is no small errour in the Judgement of most Protestants , who maintain that Christs active Obedience , and suffering life , are also the Meritorious cause of our Justification , and not only his Crucifixion . Mr. W. Argument 11. If Christ as a servant did satisfie Gods Justice , then he is so to be believed on to Justification . But as a servant he did satisfie Gods Justice . — Ergo. Answ . 1. I grant the conclusion . Christ as a servant is to be believed in . 2. But if [ only ] was again forgotten , I further answer . 1. I deny the consequence of the Major , because Christ is to be believed on for Justification in other respects , even in all essential to his Office , and not only as satisfying . I instanced before in Obeying , Rising , Judging , from express Scripture . 2. If the conclusion were granted , it s against you and not for you . For 1. Active obedience is as proper to a servant as suffering . 2. Christ Taught the Church as a servant to his Father , and is expresly called A Minister of the Circumcision . So that these you yield the objects of this faith . Mr. W. Argument 12. If none can call Christ [ Lord ] before he be justified by faith , then faith as justifying is not an Accepting him as Lord. The Minor is true , because none can call him Lord , but by the Spirit : and the Spirit is received by the hearing of faith , after we believe . Answ . Any thing must serve . 1. Both Major and Minor are such as are not to be swallowed in the lump . If by [ Call ] you mean the call of the voyce , then the consequence of the Major is vain and groundless . For a man may believe in Christ with the heart as Lord and Saviour , before he call him so with the mouth . But if by [ Call ] you mean [ Believe ] then the Minor is false & so confessed by all Protestants and Christians that ever I heard from of this point , till now : For they all confess that faith in Christ as Lord and Teacher , and Head , &c. is the fides quae justificat , or is of necessity to be present with the believing in his blood , that a man may be justified . Never did I hear till now that we first believe in Christ as dying only , and so are justified before we believe in him as Lord , ( and it seems before we are his Subjects or Disciples , and that is , before we are Christians . ) 2. To your proof of the Minor I answer , 1. It is no proof because the Text saith only that , [ No man can call him Lord but by the Spirit ] but our question is of Believing , and not of Calling which is Confessing . 2. Many Expositors take it but for a common gift of the Spirit that 's there spoken of : and do you think Justification must needs precede such common gifts ? 3. But if it had been [ Believe in stead of Call ] it s nothing for you : For I easily grant that no man can believe in Christ as Lord but by the Spirit : but I deny that this gift of the Spirit is never received , till after that we believe and are justified . And because it seems you judge that Believing in Christ to Justification is without the Spirit , I pray answer first what we have said against the Arminians , and Augustine against the Pelagians , for the contrary . Who would have thought that you had held such a point ? 4. How could you wink so hard as not to see that your Argument is as much against your self as me , if you do but turn it thus ? [ If none can call Christ Jesus , or the Saviour , or believe in him to Justification , before he be justified by faith , then faith as justifying is not the accepting him as a Saviour : The Minor is proved , because none can call him Jesus , or believe to Justification but by the Spirit ] This is as wise and strong an Argument as the other , and all one . See 1 Iob. 4.15 . & 5.5 . Believing in Christ as Saviour is as much of the Spirit , is believing in him as Lord. 5. The Text makes against you ( 1 Cor 12.3 . ) For there when Paul would denominate the true Christian faith or Confession , he maketh Christ as Lord the Object . Mr. W. Argument 13. If the promise of Salvation be the proper object of justifying faith , then not the commands of Christ as Lord and Law-giver . But — Ergo Answ . 1. The conclusion is nothing to our Question , which is not of Commands , but of Christ as Lord. It may be you know no difference between the Relation and subsequent Duties , between the Authority and the Command , between subjection and obedience . 2. The Minor is false , If by proper , you mean Only ( and if not , the consequence is vain and null . ) For the Person of Christ , and his Office , and the fruits of his Office , even Pardon , yea and Glory , are the true Objects of justifying Faith. Mr. W. Argument 14. If we are not justified both by Righteousness Inherent and Imputed , then not by obeying Christ as Lord and Law-giver . But — Ergo. Answ . What 's this to the Question ? 1. About Justification by Righteousness Imputed or Inherent we spoke before . 2. The conclusion never was acquainted with our Question ? Again it seems you cannot or will not distinguish between Relative subjection and actual obedience . A man may become your servant and so have the Priviledges of a servant , by covenant , before he obey you . A woman in Marriage may subject her self to you , and have Interest in your estate even by that Marriage which promiseth subjection as well as Love ( without excluding the first from being any condition of her Interest ; ) and all this before she obey you , 3. Your consequence would follow as much against your self as me . For Believing in Christ as a Ransom , is as truly a particular Inherent Righteousness , as believing in him as Lord. 4. We are justified by Righteousness Inherent as a particular righteousness , though not as a Universal : as subordinate to Christs Righteousness that it may be ours , though not in co-ordination with it . Mr. W. Argument 15. If our accepting of Christ as Lord and Law-giver be not properly or formally faith , nor properly to be called obedience , then we are not formally justified by faith in him as Lord , nor by our obedience to him as Lord. But such an accepting of him is not properly ▪ or in the account of God , or in it self Faith or obedience . Ergo. — The Minor I prove : if purposes , intentions , or verbal professions to believe or obey are not properly faith obedience , then such an accepting is not faith or obedience . The Minor proved . That which is or may be found in Hypocrites or Reprobates is not true faith or obedience . Bu — Ergo. Answ . The Lord pardon the hardness of my heart that hath no more compassionate sense of the miseries of that poor Church , and the dishonour of God which such Disputes as this proclaim ; by Arguments as fit to be answered by Tears as by words . 1. A little before he was proving ( Argument 12. ) that none could call Christ Lord but by the Spirit , and therefore this act was after Justification : And now he proveth that its common to Hypocrites , & Reprobates . 2. Here he delivereth me from all the trouble and fallacy that the distinction of fides quae Justificat and fides qua Justificat , hath been guilty of . For if the act that we dispute about , be no faith at all , then it is not the fides quae . And yet he often is upon the Qua Justificans himself , forgetting this . 3. Had I but delivered such a Doctrine as this , what should I have heard ? Justifying faith hath three Parts , ASSENT , CONSENT , and AFFIANCE , ( which also have several acts or parts , according to the divers essential parts of the Object . ) ASSENT is but Initial and introductory to the rest , as all acts of the Intellect are to those of the Will. CONSENT is the same which we here call ACCEPTING , which is but the meer VOLITION denominated from its respect to the offer and thing offered . This , as it is in the will , the commanding Faculty , so is it as it were the Heart of Faith ; the first act being but to lead in this , and AFFIANCE the third , being commanded much by this , or depending on it : For as it is seated in the Affections , so far it is distinct from this Velle or CONSENT . Now when ever we name Faith by any one of these three acts ( as the Scripture doth from every one ) we include them all , though to avoid tediousness we stand not to name all the parts , when ever by one word we express the whole . And all these Acts have whole Christ in all the essentials of his Person and office for their object . Now that this faith in Christ as Lord , or accepting him , should be said , and that by a Christian Divine , and that in the Reformed Church , to be no faith at all , ( to say nothing of his denying it to be obedience ; ) is no matter of honour or comfort to us . How oft doth the Scripture expresly mention faith in our Lord Jesus Christ ? Receiving Christ Jesus the Lord , Col 2.6 . with other equipollent terms . But I will not offer to trouble any Christian Reader with Arguments for such a Truth . 4. But yet the man would be thought to have Reason for what he saith ; and to his proof I further answer . 1. Purposes , Intentions , and verbal Professions were none of the terms or things in question : but Accepting or Believing in Christ as Lord , Teacher , &c. These are but concomitants ( the two first ) and ( the last ) a consequent . 2. Is it the Act [ Accepting ] that this Brother disputeth against , or is it the Object [ Christ as Lord ] as being none of the faith by which we are justified ? If it be the former , 1. What Agreement then hath this Argument with all the rest , or with his question ? 2. What Agreement hath his Judgement with the holy Scripture , that calleth Faith a Receiving of Christ , and maketh it equipollent with [ Believing in his Name ] John 1.11.12 . Col. 2.6 . 3. What Agreement hath his Judgement with the Protestant Faith , that maketh Christ himself as Good to be the Object of faith ; to be embraced , or chosen , or accepted by the will , as well as the word as True , to be Assented to by the understanding . But if it be the Object that he meaneth , then what force or sense is there in his Argument , from the terms , [ Purposing , Intending , Confessing ? ] Let him name what Act he please , so it respect this Object ; and if it be an Act of faith indeed , it s all one as to our present Controversie . If he take Consent , willing , or Accepting of Christ to be no act of Faith , let him name any other that he will own ( for I would quarrel as little as may be about words , or impertinent things , ) and let that be it . 4. And how could he choose but see , that his Argument is as much against [ Accepting Christ as Priest ] as against [ Accepting him as Lord ] to Justification ? No doubt but a man that had the common Reason to write but such a book as this , must needs see this if he regard what he said . And therefore I must take it for granted that his Argument is against both alike : even to prove that Accepting of Christ as Lord , or as Saviour , is no faith or obedience at all . But the Reader will hardly believe till he weigheth it , that a waking man would reason thus upon such a Question as this in hand . 5. Consenting that Christ shall be my Lord and Teacher , and Head , doth imply a consent , and so a Purpose of future obeying , learning and receiving from him ; And so consenting that Christ shall be my Righteousness , Intercessor , and Justifier , doth imply a Purpose of Trusting in him for the future . And yet this consent in both cases is Justifying faith . 6. And its dolefull Doctrine ( were he a true Prophet ) to all Gods Church , that Purposes and Intentions to believe and obey , are no more then may be found in Hypocrites or Reprobates . For though there are superficial uneffectual purposes and Intentions in them , as there is an uneffectual faith in them ; yet if no Purposes and Intentions will prove men Saints , then nothing in this world will prove them Saints ; For the Evidences of Grace are more certain to him that hath them , in the Heart then in the outward Actions . And in the Heart , the very new Creature lyeth much in these two . Desires themselves will prove true Grace : Much more when they rise to setled Purposes . Why else did Barnabas exhort the young beginners ▪ that [ with purpose of Heart they should cleave unto the Lord ] as intimating that their stability lay in this ; And Intentions are the very Heart of the New man. For Intention is that act that is exercised about the End , which is God himself . Intendere finem , is no more then Velle vel Amare Deum ; It is the Love of God above all . And if this be common to Hypocrites and Reprobates , what a case are we in then ? I hope I have given you a sufficient account of the Impertinency and vanity of Mr. Warners fifteen Arguments . To which he adjoyneth a rabble of the words of Socinians , Arminians , and I know not who , to assure you that we his new Adversaries , do joyn with that company and plead their cause : And he that will believe him , shall no further be disturbed by me in his belief . I doubt I have wearied the Reader already , and therefore I shall only add a few words about a few more of the most considerable passages in his Book . Some other of Mr. Warners passages of most importance considered . Pag. 385. MR. W. saith [ It 's worth the observing how to evade the Distinction of the Acts of faith , he saith that faith is one act in a moral sense , as Taking a man to be my Prince , Teacher , Physitian , &c. and not in a physical sence ; for so it is many acts , &c. ] And he confuteth me thus : [ Here , Reader , see the wit or forgetfulness of the man , who to maintain his own ground , doth often consider faith as Physically seated in the understanding and will ; but when we assault him , will not allow us , any Physical , but a moral Acception of it . ] Answer A most gross untruth ! ( and that 's an Arguing that Faith needeth not ) Your forgery is not only without ground , and contrary to my plain and frequent words , but contrary to the express words that you draw your Observation from . I say faith Physically taken , is many acts ; but morally taken it is one work : Hence you call out to the Reader to observe , that I will not allow you any Physical but a Moral Acception of it . ] Is it fit to Dispute with such dealing as this ? Do you think that I or any man of brains doth doubt whether faith be a Physical Act ( except them of late that take it to be but a Passion and a Nominal action ? ) Surely all know that it is an Act in order of Nature , before it is a moral act . Actus moralis , is first actus Physicus . Though Moraliter actus , i. e. actus Reputativus , may be but a non-acting Physically : He that wilfully famisheth his own child , doth kill him morally or reputatively , and so is moraliter agens , that is , Reputative . But he that cherisheth him is an Agent natural and moral , that is , Ethical or Vertuous . I wonder what made you think me of such an opinion that I have so much wrote against ? He next saith , that [ Though by one moral act we receive divers benefits , yet we receive them to divers purposes . ] Answer , True ! But many such passages of yours are to no purpose ; and such is this : impertinent to the business . Page 391. He comes to my Distinction , where I say , that ex parte Christi he satisfieth Justice as a Ransom , and Teacheth us as our Master , and Ruleth us as our King , yet ex parte nostri , it is but one and the same entire faith that is the condition of our Title to his several benefits : From hence he ingeniously gathereth that I say , [ That faith hath but one respect to those benefits , and is not diversified by several acts ; and deny the necessity of these distinct acts in reference to the several benefits of Christ . ] Whereas I only maintained , that though the acts be Physically distinct , yet they are not distinct conditions of our Interest in the benefits , but the same entire faith is the one condition of them all . Hereupon he learnedly addresseth himself to prove that faith hath several acts . And he that thinketh it worth his time to transcribe and confute his Arguments , let him do it , for I do not . Page 401. He thinks [ We need not dispute whether the Reception of Christ by faith , be moral or Physical : however it is not an improper , but proper reception . ] Answ . 1. It seems then we need not dispute whether Christs body be every where , and whether mans faith do touch him and receive him naturally as the mouth doth the meat ? 2. And whereas Recipere , in its first and proper signification was wont to be pati , now it is agere : And whereas consent or Acceptance was wont to be called Receiving but Metonymically , now it is becoma a proper Reception . Page 303.304 . Reasoning against me , he saith , [ The nearest formal Reason of a Believers Interest , is not Gods making it a condition , which is the remote reason thereof , but a Believers fulfilling the condition , &c. ] Answ . 1. Here he changeth the question , from [ What is the nearest reason of saiths Interest ] to [ What is the nearest reason of the Believers Interest . ] To the first I say , [ Its being made the condition of the Promise . ] To the second I say , [ The Promise or grant it self . ] 2. He findeth a learned Confutation for me , viz. That it is not Gods making , but the fulfilling the condition that is the formal Reason . Answ . Performance , that is , Believing maketh faith to be faith , and exist : but the Promise makes that the condition . I spoke de esse , and he de existere : And yet I usually say , that [ The nearest Reason of faiths interest in Justification , i● , as it is the condition of the Promises fulfilled ] that I might joyn both . 3. Note that in this his Assertion he granteth me the sum of all that I desire . For if this be true , then it is not the Nature or the Instrumentality of faith that is the nearest reason , as is usually said . Page 200. He doth as solemnly call his Adversarie ad partes , as if he were in good sadness to tell him what is the causality of works is Justification : And falling to his enumeration , he tells us that [ The particle A or Ab notes the peculiar causality of the efficient : the particle Ex notes the material cause : the particle P●r or By , the formal cause : the particle Propter , the final cause . ] Answ . I must erave pardon of the Reader while I suppose all this to be currant , that I may answer ad homin●m . And then 1. It seems faith is not the efficient cause , and therefore not the Instrumental cause : For A or ab is not affixed to it , in this business . 2. It seems then that faith is the formal cause of Justification , because we are said to be Justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.22 , 25 , 30 , & passim [ By Faith ] So that faith is come to higher promotion then to be an Instrumental efficient cause . 3. Hence it seems also that faith , even the same faith is [ the material cause ] too : For most certainly we are said to be justified ex fide : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Rom. 3.26 , 30. Rom. 5.1 Gal. 2.16 . & 3.8 , 7 , 5 , 9 , 22 , 24. & 5.5 . Jam. 2.24 Whether ex fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do indeed express an Instrumental efficient , I leave to consideration : But sure I am it fitly expresseth the Interest of a condition . And if Mr. W. will needs advance faith hereby to be the matter of our Righteousness , it must be but of our subordinate particular Evangelical righteousness , which consisteth in fulfilling the condition of Justification . Chap. 5. pag. 29.30 , 31. He spends a Chapter to open to us the meaning of [ fides qua Justificat . ] And prosesseth that it is the Carad controversia ; yea it was the remembrance of this distinction and the light he received by it that induced him to enter on this Discourse ; and that it is the basis of his following exercitation . And what think you is the happy Light that deserveth all this ostentation ? Why 1. On the Negative we are satisfied that he means not [ What fides qua fides can do : ] And then we are secure that he means nothing that can hurt his Adversaries cause . 2. The Light then is all but this [ That qua here is not taken Reduplicative , but specificative , when by the particle qua or quatenus , there is some new or singular kind of Denomination added to the subject of the Proposition : as when we say , man as a reasonable creature feeleth : In this latter sence ( saith he ) I believe the particle qua or quatenus is taken , when we do not say , faith as faith , but faith as Justifying , viz. as a Grace designed to this act or operation of Justifying , looks on Christ as Saviour . ] Answ . This Chapter was worth the observing . For if this be the Basis of all the Exercitation , and the Light that Generated all the rest , the dispatch of this may serve for all . It seems by his words he had look't into Reebe's Distinctions in the end of Castaneus , and meeing with Reduplicative and specificative , admired the distinction as some rare Discovery : and this pregnant fruitful Distinction begot a Volume , before it was half understood it self . Had he but read the large Schemes for explaining Qua or Quatenus in others , its like it would have either begot a larger Volume , or by informing or confounding him , have prevented this . First , he disowneth the Reduplicative sence ; and then owneth the specificative . But 1. He seeth not , it seems , the insufficiency of this distinction ; 2. Nor the meaning of it ; 3. Nor could well apply it to the subject in hand . Of the first I shall speak anon . The second appeareth by his Description , his Instance , and his Application . He describeth it to be [ When there is some new or singular kind of Denomination added to the subject of the Proposition . ] 1. And why may it not be added also to the Predicate , as well as it may Reduplicatively ? as Motus est actus mobilis quatenus est mobile . 2. There are many new kinds of Denominations that will not serve for your specificative Quatenus . The instance you give is , [ as when we say man as a Reasonable creature faileth ] . This was but an unhappy Translation of [ Homo quatenus animal est sensibilis ] and it s true in the Latine ▪ how false soever in the English . For the Application , 1. You say [ you [ Believe ] its thus taken . As if you did but Believe , and not know your own meaning in the Basis of your Exercitation . 2. Your Specificative Quatenus is Causal , or signifieth the Reason of the thing , either of the Predication or the thing predicate : But so cannot your Basis hold good . For faith doth not look on Christ as a Saviour ( as you please Metaphorically to speak ) because it Justifieth : for its Nature is before the effect , and therefore cannot the effect be given as the cause of it ; ( unless it were the final cause , of which anon . ) Qua or quatenus properly and according to the common use signifieth the proper reason of the thing or predication ; and is appliable only to that which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As to the terms , sometimes there is a Reduplication of the same term , sometimes that reduplication is of the matter , but in other terms , as in a definition , or synominal words , or it is implyed : sometimes it is the terms of the Predicate or Attribute that is Reduplicate ; sometimes it is without a Reduplication : And then sometimes it giveth a Reason from an Essential Part : sometime from the Generical Nature ; sometime from the Specifick Nature : sometime from an Accident : and those are divers : sometime from a Quality : sometime from Quantity : sometime from Relation ; and that is multifarious : If we should run into all the sences of this Term which Mr. W. doth lap up in the word [ Specificative ] the words might exceed the profit . And it s to be noted that usually the term is respective as to some other thing excluded which is contradistinct : & so we give sometimes a more Remote and General , & sometime a neerer and more special Reason by Qua or quatenus . As if you mix a purging Electuary in your Drink , I say that Purgeth quatenus medicated , which is to exclude the Drink from being Purgative . If I speak of the Electuary , I may say that it purgeth quatenus Diagridiate , to exclude many other Ingredients from being Purgative . But if I speak of the Diagridium , I may say that it Purgeth as having an Elective faculty , &c. to exclude other Reasons of its operation . Now for the opening of the matter in hand , let us try certain Propositions that may be supposed to be laid down concerning Faith. [ 1. Faith as faith justifieth ] This is True , taken laxely , for the excluding of [ faith as a meer Physical act , or meritorious &c. ] but it is false strictly taken , as signifying the formal or nearest reason . So [ 2. Fades in Christum qua talis Justificat ] that is , haec sides in specie ] is true , taken Laxely and materially to exclude all other Faith : q. d. It is not faith in Peter or Paul , but faith in Christ as such that is the matter deputed , to be the condition of Justification . But it s false taken strictly , deratione formali . 3. So [ This faith as it is an Apprehension or Acceptance of Christ , justifieth . ] It s true , Materialiter & Remotius , Laxly : but false formaliter & stricte de ratione proxima . For this is the same in other terms with the second . So [ 4. Faith justifieth as an Instrumental effitient cause of our Justification . ] It s false in every tolerable sence . So [ 5. Faith justifieth as an Instrument of receiving Christ . ] It s true , 1. taking the word [ Instrument ] Metaphorically , and meaning only the Nature of this faith , which is [ to Believe in and Accept Christ . ] 2. and taking Quatenus remotely , laxely and materially only , q.d. Faith is the Elected matter of the condition ( or is chosen to be the condition of Justification ) for this Aptitude , as , or because it is a Reception or Acceptance of Christ . But it s false , 1. Taking an [ Instrument ] strictly and Logically . 2. and speaking de ratione formali . So [ 6. Faith as a believing in Christs sacrifice , justifieth . ] It s true , Laxly , Materialiter & partialiter : that is , This act of faith is part of the matter of the condition . But it s false , formaliter de ratione proxima . So [ 7. Faith justifieth only as it is a Believing in Christs sacrifice or Righteousness . ] It s false both de materia & de ratione formali . So [ 8. Faith as Justifying is only a Believing in , or Accepting Christ as our Ransom ] Here is darkness , and either nonsence or false doctrine . 1. [ As Justifying ] signifieth either [ as a justifying efficient cause ] 2. Or [ as the merit or matter of our Righteousness . ] 3. Or [ as the means i. e. condition of our Righteousness , of which Justification is a consequent and final cause . ] In the first sense it is every way false . In the second sense it is every way false , speaking of our Universal Righteousness . In the third sense , if spoken laxely de materia , its false , because of the exclusive [ Only . ] And if spoken de ratione formalivel proxima , 1. It s preposterous to put the Consequent before the Antecedent , if you speak de ordine exequendi : 2. And it is false : For [ qua Justificans ] speaketh of Justification as the consequent , or as an act , and not of the Nature of Faith it self . And therefore [ qua Justificans ] faith is nothing ( much less that act alone . ) For it is not de esse fidei that the term speaks , but of the consequent ; So that the [ Fides qua justificans est ] what ever act you mention , is absurd and unsound : For as non justificat quatenus est , it a non est quatenus Justificat , its Essence being pre-supposed . But if you speak de ordine Intentionis , viz. [ Faith as elected a means or condition of Justification is only a Believing in Christs sacrifice . ] then Laxely & Materially it would be True , if it were not for the [ only . ] But because of that it is false , both de materia & de ratione formali . The nature of it is before its Office. So [ 9. Faith as designed to this act or operation of Justifying , looks on Christ as a Saviour . ] This is Mr. Ws. Assertion . But 1. justifying is not an act or operation of faith ; but of God on the Believer . 2. But if you mean but constituting it the condition of Justification , then 1. the wrong end is set first : For it doth not look at Christ , as it s made the condition ; but it s made the condition , because being an Accepting of Christ , its Apt for that Office. So that Materially and Laxely , it s thus true ; ( a Saviour , comprehendeth Christs Kingly and Prophetical Offices , and everlasting Priesthood in Heaven ) But this is nothing to the formal Reason of its Interest in Justification . But lest you think that [ qua Justificans ] hath no proper place , I further instance [ 9. Faith as justifying is distinst from faith as entitling to Heaven , or other promised mercies . ] This is true ( supposing Justification and the said Title to Glory to differ . ) But this is but a denomination of the same faith from its divers consequents . As my lighting a candle being one action is Actioilluminans ( ut causa moralis , ) & calefaciens ; & quailluminans non est calefaciens . So a womans marrying a Prince , is an Honouring , enriching act : and qua honouring , it is not enriching . But it s the same entire undivided act or Antecedent Means , or Condition , that is thus variously denominated from several Benefits . And thus Relations may give divers denominations to the same person ; the same man may , be considered as a Father , as a Physitian , as a Subject , &c. So 10. FAITH WHICH IS AN EFFECTUAL ACCEPTANCE OF and AFFIANCE IN CHRIST AS CHRIST , was CHOSEN and ORDAINED by God the Condition of Justification and Life , because his Wisdom saw it fit for that Office , and that fitness lyeth in its respect to the Object and Gods ends ( supposing we may assign Reasons or causes of Gods Will. ) By this faith ( so constituted the Condition ) we are actually JUSTIFIED AS T IS THE PERFORMED CONDITION OF GODS PROMISE . ] This is the plain Truth in few and easie words . By what is said you may see that when they say [ faith as Justifying ] is this or that , it is both preposterous , and the [ qua ] as distinct from the [ quae ] de ratione formali , causally spoken , is plainly false : But in other cases , Laxely and Materially , the [ qua ] signifieth the same as the [ quae ] with the exclusion of other matter . And when they have raised never so great a dust , the Question is but this : Whether we are justified by Believing in Christ as Christ , or only in Christ as a Ransom ] ( and yet as a Ransom and as dying he purchaseth Sanctification as well as Justification . ) Or. [ Whether faith in Christ as Christ , or only faith in Christ as Purchasing Justification , be the condition of our Justification . ] Reader , Having shewed the darkness of that Light that caused Mr. Ws. Exercitation , and overthrown its Basis , I shall put thee to no further trouble . To my Reverend Brother Mr. John Warner , Preacher of the Gospel at Christs Church in Hantshire . Sir , THough ( through the privacy of my habitation ) I never so much as heard of your name , before your Book of the Object and Office of faith was in the Press ; yet upon tht perusal of it I confidently conclude , that a zeal for God , and that which you verily think to be his Truth , hath moved you to this undertaking ; and doubtless you think that you have done God service by it . I love your zeal : and your indignation against Error ; and your tendernese of so great a point as that of Justification . And could I find your Light to be answerable to your heat , I hope I should also love and honour it : Had you not taken me ( with the two Reverened Brethren whom you oppose ) to be the enemies of the person and Grace of the Lord Jesus , or the followers of them ( as you say , Epist . pag. 6. ) I am perswaded you would not have either called us so , or thought your self called to this assault . And if I love Christ , I must love that man that hateth me ▪ though mistakingly , for the sake of Christ . That principle within you that hath made Christ and Truth so dear to you , that you rise up for that which seemeth to you to be Truth , I hope will grow till you attain perfection in that world of Light that will end our differences , I shall not go about to dèprecate your indignation for my plain expressions in this Defence , when the nature of your matter did require them : For I am not so unresonable as to expect that fair words should reconcile a good man to those that he takes to be enemies to Christ , or to their followers . But as I can truly say if I know what is in my heart , that the Reading of your Book hath bred no enmity to you in my brest , but only kindled a love to your zeal , with a compassion of your darkness , and a dislike of your so much confidence in the dark ; so it shall be my care as it is my duty , to love you as a mistaken servant of Christ , though you should take me for his greatest enemy . And therefore being conscious of no worse affections to you , I desire that Justice of you , as to impute the ungratefull passages that you meet with , to my apprehension of the badness of your cause and Arguments , and a compassion to the poor Church that must be troubled and tempted , and endangered by such gross mistakes , and not to any contempt of your person , with which I meddle not , but as you are the Author of those Arguments . In your Preface I find a Law imposed by you on your Answerer , which I have not fully observed : 1. Because I had written my Reply to your Arguments a considerable time before I saw your Preface ; For it fell out that I first saw your Book without the Epistle and Preface . 2. Because I thought it fittest to follow the Method that my Subject and the Readers ●●dification did require . 3. Yet did I once purpose to have answered all that was of moment in your Book against the Truth : but upon trial I found your Reasons so inconsiderable , that weariness interrupted me and put an end to my Reply , and withal I grew confident that my labour would be to little purpose . For I dare venture any Judicious Divine upon your Book without the help of a Reply : And for the rest , it is not replying that will serve turn : but either prejudice will hold them to the side that they have taken , or else they will think him in the right that hath the last word : when they have read mine , they will think that I am in the right ; and when they have again read yours , they will think that you carry the cause : and when they read my Reply again they will say , you were mistaken ; but usually they will go with the party that is in greatest credit , or hath most interest in them , or advantage on them . But yet I think you will find that none of your strength against me is neglected : For I can truly say , that when I think not meet to Answer all that a man hath said , I never pass by that which I take to be his strength , but purposely call out that , and leave that which I think is so grosly weak as to need no answer : So much of your ten Demands or Laws as I apprehended necessary , I have here answered ; supposing what I had said of the same points in my first Disputation , which I saw no Reason too often to Repeat . I am none of those that blame you for too much of the Metaphysicks , but rather mervail that you feared not lest your Metaphysical Reader will wrong you by mis-applying your cited Schegkius contrary to your better opinion of your self , and take both your Schegkius and your Scaliger for Prophets that could speak as if they had read your Book , and been acquainted with your arguings . But it seems you are not the first of that way . By your Arguments in your Preface , I perceive you think it a matter of very great moment to your cause , to prove that there are divers acts of Faith , whereas I am so far from denying it , that I am ready to demonstrate , that even the faith by which we are Justified , is liker to have twenty acts then one only , but many certainly it hath . Your first Argument is , from the different objects because the Objects specifie the Acts. A sufficient Argument which no man can confute . But 1. This is no proof , that one act only is it that we are justified by . 2. Where you add that Justifying Faith hath not respect to Christ as Lord formaliter , you beg the Question , and assert no light mistake . But where you add [ in its act of Justifying ] you do but obtrude upon us your fundamental Error ( which leadeth you to the rest ) by naked affirmations . Faith hath properly no justifying act : Justificare est efficere , Faith doth not effect our Justification : we are justified by faith indeed , but not as by an efficient cause unless you will take Justification for Sanctification ; For real qualitative Mutations it doth effect ; but the Jus or Title to any mercy in the world it cannot Effect , but Accept when offered . If you ●●n● see so plain a Truth in its Evidence , yet observe by the words of the Reverend Brother that is my Opponent in the second Disputation , and by your Prefacers Dr. Kendals course that its a passive instrumentality that the Defenders of your cause at last are driven to ; and therefore talk not of its act of Justifying unless you will mean Gods act of Justifying which faith is the Condition of . And whereas you make unbelief to be formally a slighting and neglecting Christ as a Saviour and effectively ( you must mean only effective & non formaliter ) a denying subjection to him as Lord. You err so great but so rare an error , that I suppose it needless to confute it . All Christians as far as I can learn have been till now agreed , that Believing in Christ as Prophet and King is a real part of faith , and that unbelief or rejecting him as Prophet and King is a real part of unbelief . Your second Argument is from the different subjects ; where you give us two such palpable Fictions , that its a wonder you can make your self believe them , much more that you should lay so great a stress on such absurdities . The first is that the Act of Faith is in several faculties : and you elswhere give us to understand that it is one Physical Act that you mean. And do you think in good sadness that one single Physical act can be the act of both the faculties ? The second is that the fear , love and obedience to Christ as King is but in the Will. But 1. That Readers do you expect , that will take an Assertion of Fear-Love , and Obedience , in stead of an assertion concerning Faith ? Were you not comparing faith in Christ as King , with faith in Christ as Priest only ? And why speak you not of faith in one part of your comparison , as well as in the other ? Your conclusion now is nothing to the Question ? 2. Or if you mean that Faith in Christ as King is not in both faculties , as well as Faith in Christ as Priest or sacrifice , did you think that any man of ordinary understanding would ever believe you without any proof ? or that ever such a thing can be proved ? Your third Argument is , [ Because they are in a different time exerted ; the one , that is , Faith as Justifying being precedaneous to the other , ( and to other Graces ) ] Answ . Wonderfull ! Is that man justified that believeth not in Christ as the King and Prophet of the Church ? Do you believe this your self ? why then an Infidel is justified by Faith. The ' Belief in Christ as a Sacrifice or Priest only , is not the Christian faith ; it is not faith in Christ properly , because it is not faith in Christ as Christ . For Christ as Priest only is not Christ . A Heart only is not Corpus humanum : A Body only is not a Man ; where there are three essential parts , one of them is not the Thing , without the rest . The name [ Jesus Christ ] signifieth the office as well as the person . It is essential to that Office , that he be Prophet and King. And hereby you shew that you do not only distinguish but divide . For where there is a distance of time between the Acts , there is a division . Do you think that we are Christs enemies , or followers of them , unless we will believe you that a man is Justified by Believing in Christ only as a Priest or Ransom , or in his Righteousness , before ever be believe in him as King and Lord ( and so as Teacher , &c. ) If I had said that you are Christs enemy for such Doctrine , which ▪ think you , had had the fairer pretence for his censure ? But I am far from saying so , or thinking it . I know that the Assent to the essential Articles of Christianity , containeth many Acts , and that our Consent and Affiance are many Physical Acts , as the parts of Christs Office are many Objects . But yet I ( do not think but ) am certain that all these physical Acts concur to make up that Moral A● which is called Christian , or saving , or Justifying Faith ; and that he that believeth not in Christ as to all that is essential to Christ , is no Christian . And a man is not justified by Faith before he is a Christian . And truly Sir , men that are loth to flie from the Light , and that love the Truth , and diligently seek it ( as heartily , if not as happily as you ) must yet needs tell you , that if you produce your Mormolucks an hundred times , and cant over and over [ a Papist , a Socinian , an Arminian ; and an Arminian , a Socinian and a Papist ] their understandings , will never the more be perswaded to embrace your Delusions , though you should say that the Kingdom of God doth consist in them . Your fourth Argument is that , [ There is a difference in Nature , Efficacy , Energy , and Operation ; therefore the Acts are not the same . ] Answ 1. I maintained the conclusion ( that faith hath different Acts ) before ever I heard of your name ; and have no reason now to denie it . 2. The difference of Nature , I grant you between many Acts of faith ; but what you mean by the Efficacy , Energy , and Operation , be that knows can tell ; for I cannot . But still desire you to know that I deny faith to have any efficient operation in justifying us , or that it is an efficient cause of our Justification ; especially it s no Physical efficient ; you add a strange proof of your Assertion , [ viz. For faith as Justifying makes a mystical Union and relative change on the person ; but faith as working and sanctifying produceth a moral union with Christ . &c. ] Answ . 1. Faith as justifying doth only Justifie , and produce no V●ion ; the same faith as uniting is the means of Vnion . 2. The question is of [ Faith in Christ as Priest , and faith in Christ as Prophet and King also . ] And you talk of [ faith as justifying , and as working and sanctifying ] A small alteration . 3. What Mystical Relative Union is that which is not a Moral Union ? 4. Faith in Christ as Christ , and not as a Ransom only , is the means of our Justification ; And you give us nothing like a proof of the contrary restriction . In the same Preface you tell the world of as threefold Artifice that we use ; the first is [ to set up a second Justification ] Ans . Is it the Name or the Thing that you mean ? If the name , 1. cite the words where we use that Name . 2. If it answer the subject , you may bear with the name . If it be the Thing , then tell us what Religion that it that denyeth 1. a Justification by sentence at Judgement . 2. Gods continual justifying us to the Death . 3. And his particular pardoning or justifying us from the guilt of renewed particular sins . 4. And that faith is not only in the first act , but through all our lives , the means of our Justification ; Or , justifying faith is more then one instantaneous Act ; or a man ceaseth not to have justifying faith after the first Act or moment . Tell us who those be , and what Religion they are of that deny all these , that Christians may be acquainted with them , if they be worthy their acquaintance . Our second Artifice is , [ to require Works only as Gospel-Conditions . ] Answ . Would you have us say more of them , or less ? If less , I have said enough of it in the second Disputation . Our third Artifice is , [ To include works in the Definition of Justifying faith , making it a receiving of Christ as Saviour , Lord and Law-giver to Justification ; as also confounding our consummate Salvation or Glorification with our Justification . ] Ans . Gross untruths ! contrary to large and plaine expressions of my mind in several Volumes ( if you mean me , as you know I have reason to judge ) 1. I ever took works to be a fruit of faith , and no part of it , unless you take the word Faith improperly and laxely ; unless by [ Works ] you mean [ Acts ] And you take faith for such a work your self , that is , an Act. 2. I expresly distiguished what you say I confound ; Consummate Sanctification or Glorification , and consummate Justification . But yet as I do in the Definition include Consent to Christs Lordship , though not Obedience ( that 's only implyed to be a necessary consequent , ) so I still say that much of your Justitication is yet to come ; And if your Religion teach you to say , that you will be beholding to Christ for no more Justification , so doth not mine . And whereas you cite some that say , that all our sins are pardoned in our first believing , as if I had questioned any such thing , I must tell you that I easily grant it , that every sin is then forgiven , and so far as that Justification is perfect ; but what have you yet said to prove , 1. That we are never justified be faith , but in that one instant . 2. That we need no particular Justification from particular sins that after shall be committed . 3. Nor no sentential Justification at Judgement , which Mr. Burgess will tell you , is the chief . You and others use to say , that , that at Judgement , is but Declarative . But 1. It is no common Declaration , but a Declaration by the Judge . 2. And the Sentence doth more then meerely declare ; for it doth finally decide , acquit and adjudge to Glory . 3. And methinks this Declarative should be no term of Diminution , but of Aggravation , with those that still use to say that Justification is a judicial● Term. Alas ! That these matters among the friends of Christ and Truth , should need so many words . Some more I had to say to you , but you may find it in the Preface to these Disputations . I only add , that if indeed it be true which you write to that Honourable person , to whom you dedicate your Labors , viz. That the Subject of your Discourse is so excellent and necessary to be known ; and that He who is Ignorant of the Object and Office of Faith , doth neither know what he believeth , nor how he is justified ; I should think it is high time , that you call your Vnderstanding once more to an account , and review the Fabrick that you have built on a qua justificans not understood , or upon a specificative quatenus , where there is no such thing : And if you think me unfit to be hearkned to in this , ( as being one of the men of perverse minds that there you mention , ) its more worthy your industry , to seek the advice of the learned Oxford Divines herein , then that they should be sought to approve and midwife such a Book into the world : and its likely that their Charity will provoke them to be serviceable to you in this : though I hear that their Discretion forbad them the other , For all men are not so easily whistled into a Christs-Church contention against the Truth and Church of Christ , as ' Dr. K. and one or two Confidents , that living in a cold and s●eril Country , are less substantive , and more adjective , then Innocents and Independents use to be . None 's here so fruitfull as the Leaning Vine : And what though some be drunken with the Wine ? They 'l fight the better , if they can but hit : And lay about them without fear or — ) But stay ! See What Example is ! As the name of D● . K. and the remembrance of his differtatiuncula ( an Appendant to fax pro Tribunali , that could salva fide , fidem solvere ) began to tice me into a jocound vein ; so your concluding Poetry had almost tempted me in an Apish imitation to Poetize , when weariness made me think of a conclusion . But I had rather conclude with this serious motion to you ( that my end may meet your beginning , ) that before you next write on this Subject , you will better consider of the question that your qua justificans concerneth : And instead of telling us , that fides qua justificans respicit Christum Salvatorem , that is , fides qua justificans est fides , as if it were justifying in order of Nature before it is Faith : you will be pleased to tell us , sub qua ratione fides justificat ( vel fide justificamut ? ) Whether you will say , that fides qua justificans , justificat , or fides qua fides justificat , ( which I think you disown , ) or fides qua respicit , apprehendit , recipit Christum , which is all one , as fides qua fides , or fides qua Instrumentum apprehendens , which Metaphorical expression still signifieth no more then [ qua credit in Christum , or qua fides ? ] Or whether you will stand to what you have affirmed . chap. 9. pag. 67. that its Gods assignation of it to the office , who therefore doth it , because he wills it : and to what you said , pag , 304. The meerest formal reason of a Believers Interest to pardon , is — a Believers fulfilling the condition . And if you will stand to this that you have said , and understand that the Doctrine of us whom you assault is the same ( more carefully expressed , ) be intreated then to let your next bolt be shot at the right mark : which is all that 's now requested of you , by Your Christian Brother ( whether you will or no ) RICHARD BAXTER ▪ Decemb. 25. 1657. Richard Baxters DISCVSSION OF Mr John Tombes his Friendly , Acceptable ANIMADVERSIONS ON HIS Aphorisms , and other Writings . About the Nature of Justification , and of justifying Faith. LONDON , Printed by R.W. for Nevil Simmons , Book-seller in Kederminster , and are to be sold by him there , and by Nathaniel Ekins , at the Gun in Pauls Church-yard . 1658. Sir , UPON reading of the Postscript in your late Book , I have sent you these Animadversions . You say Aphor. of Justification . ●ag . 184. [ All those Scriptures which speak of Justification as done in this life , I understand of Justification in Title of Law. So Rom. 5.1 . and 4 2. and 5.9 . Jam. 2.21 , 25 , &c. ] I conceive Justification , being Gods Act , Rom. 3.30 . Rom. 8.33 . consequent upon Faith , and calling , and importing a sentence opposite to Condemnation ; Rom. 8.30 , 33 , 34. and 5.1 . terminated on particular persons , Rom. 4.2 , 3 Rom. 8.30 . it must be more then the Vertual Justification in Law-Title ; which is only an act of God prescribing or promisig a way of Justification , not the sentence it self , and is general , and indeterminate to particular persons , and is performed before the person justified believes : Yea is the same , though none were actually justified : and therefore in my apprehension , that Act of Gods Covenanting or promising , in which I conceive you place the Justification by Law-Title . Thes . 38. Is not the Justification by faith meant , Rom. 5.1 , &c. Besides , to be justified notes a Passion , which presupposeth an Action ; an Act Transient , not Immanent ; or only Gods purpose to justifie : nor can it be Gods Promise to justifie : For the Act , though it be Transient , yet it is only a Declaration what he will do ; his promise to justifie upon condition , is not Justifying , and therefore a man is not by the Covenant , without a further Act , Denominated Justified , though he be made justifyable by it . I conceive Justification is a Court term , Importing an Act of God as Judge , whereas his promising is not his Act as Judge , but Rector , thes . 42. you mention the Angels judging us Righteous , and Rejoycing therein ; which whence it should be , but by a sentence passed in Heaven , I know not . Constitutive Justification , different from Declarative by sentence , I do not find expressed under the term [ Justification ] It would be considered whether any other Act besides the sentence , doth make a man just , but giving of faith ; notwithstanding Christs Death , and the conditional Covenant before faith , a person is only justifyable ; Conditionalis nihil ponit in esse . A person is upon giving of Faith justified ; but not by giving of faith ( that 's an act of Sanctification ) but by a sentence of God , Thes . 59. You make justification a continued act ; now it being a transient act , I suppose it may not be well called a continued Act , which imports a successive motion between the terminus a quo , and terminus ad quem ; whereas the act , whether by sentence , or Covenant , is not such a Motion . It s not to be denyed , that the Benefit and Vertue of it is continued , but I think not the Act. If it be not s●mel , but saepe , yet it should be rather called Actus Renovatus , Repetitus , Iteratus , then continued I incline to think there is but one Justification of a person in this life , though there be frequent remissions of sin . Of this you may Consider . In the Saints Everlasting Rest , pag. 11. Doubtless the Gospel takes faith for our obedience to All Gospel Precepts . Believing doth not produce subjection to Christ as King , as a finite , but contains it as an Essential part , &c. Aphor. p. 25.5 . Faith doth as Really and Immediately Receive Christ as King ( as Saviour , or Priest ) and so Justifie , Thes . 65. Scripture doth not take the word [ Faith ] for any one single Act ; nor yet for various Acts of one only faculty ; but for a compleat entire motion of the whole soul to Christ its Object , Thes . 57. It is the Act of faith which justifies men at Age , and not the Habit. Against this I object ; 1. Faith worketh by Love , Gal. 5.16 . If one be an essential part of the other , and faith a compleat entire motion of the soul , then when it is said , Faith worketh by Love , it might be said , it worketh by Faith. 2. Gospel Precepts are many , if not all , the same with the Moral Law ; if Justified then by obedience to them , are we not justified by the works of the Law ? You conceive the Justification , Jam. 2. to be by works in a proper sence , and that before God ; and Rahabs act was a work of Hospitality , ver . 25. commanded in the Law ; and Abrahams work was a sacrificing , or offering a work of the Ceremonial Law , ver . 21. 3. Repentance is obedience to one Gospel Precept , yet Faith and Repentance are distinguished , Mar. 1.15.6 , 1. Love , Faith , Hope , are three , 1 Cor. 13.13 . 1. Tim. 1.5 . 2 Thes . 1.3 . faith and Love have different Objects , Col. 1.4 . Phil. 5. 1 Thes . 1. ● . Therefore not the same ; nor one an Essential part of the other . 4. Obedience is a sign to prove faith , Jam. 2.18 . and therefore not an Essential part . 5. If Faith include obedience to all Gospel Precepts as an Essential part , then actual faith includes actual obedience to all Gospel Precepts as an essential part ; and if the Act of faith Justifie men at Age , not the Habit ; and receiving Christ as King , as immediatly Justifie , as believing in Christ as Saviour , then a person of Age is not Justified without actual obedience to all Gospel Precepts , and this may be not till Death ; if then , and so , no Justification in this Life . 6. If Faith justifie as immediatly by receiving Christ as King , as by receiving him as Saviour , then it justifies by receiving Christ as Judge , Matth. 25.34 . as Law-giver , Avenger of his enemies , and so a man is justified By receiving Christs Judging , Punishing , Condemning , Commanding , Avenging , as well as saving by his Death ; which is contrary to Rom. 3.25 . & 5.9 7. The Scripture makes the object of justifying faith Christs Death , Resurrection , Blood , Rom. 3.25 . & 10.9 . Gal. 2.20 , 21. Nowhere Christs dominion . Ergo. Subjection to Christ as King is not an essential part . 8. The object of Faith is nowhere made to be a Gospel Precept , such as forgiving others , using Sacraments , &c. nor Christ as commanding ; but the Declaration of the Accomplishments of Christ , and the counsel of God in him , 1 Cor. 15.1 . &c. Rom. 1 16 , 17. Gal. 3.8 . Ergo Obedience is not an Essential part . 9. If it be an essential part , then either Genus or Difference ; for no other Essential parts belong to a quality or Action : not the Genus , that 's Assent . Aph. p. 254.274 . when the object is a Proposition : when it is an Incomplex term , Trust is the Genus : not the Difference , that 's chiefly taken from the object . Keker . syst . Logic. l. 1. sect . 2. c. 2. can . Defin. Accid . 5.7 . Obedience may make known Faith as a sign , but not as a part , it s at least in order of Nature after ; the cause is afore the effect : the Antecedent before the Consequent ; and faith is such , Heb. 11.8 . &c. 10. If Faith be a compleat entire motion of the whole soul to Christ , then it should be Love , Joy , Hope , Understanding , Will , Memory , Fear ; But this is not to be said . Ergo. It is alleadged , 1. Faith must be the Act of the whole soul ; else part should receive him , part not . Answ . Faith is expressed by the Metaphor of Receiving , Joh. 1.12 . Col. 2.6 . And he is Received by the Receiving of his Word , Joh. 12.48 . 1 Thes . 2.13 . which is Received by Assent . 2. The whole soul receives Christ , though by other Graces besides faith . 2. Acts 8.37 Rom. 10.10 . Answ . The term [ Whole ] notes not every inward faculty ; but ( as after ) sincerely , not feignedly , as Simon Magus . So Illyricus . 3. Faith is called Obeying the Gospel , Rom. 10.16 . 1 Pet. 1.22 . & 4.17 . 2 Thes . 1.8 . Gal. 3.1 . & 5.7 . Heb. 5.9 . But the Gospel commandeth All thus to obey Christ as Lord , forgive others , love his people , bear what sufferings are Imposed , diligently use his Means and Ordinances , confessing , bewailing sins , praying for pardon sincerely and to the end . Answ . Heb. 5.9 . speaks of obeyng Christ , but doth not call faith obeying Christ : but be it granted , Faith is called obeying of Christ , or the Gospel ; doth it follow that it is obedience in doing those named Acts ? It may be obedience by Assent to the Doctrine of Christ , that he is the Messiah , died for sins , &c. commanded 1 Cor. 15.3 . 1 Joh. 3.23 . which the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do rather Import , then the other Acts mentioned . The Gospel and Truth are restrained to the Doctrine of Christs coming , dying , &c , nowhere applyed , that I know , to the Precepts of forgiving others , suffering death , receiving the Lords Supper , &c. 4. The fulfilling the condition of the new Covenant is called faith , Gal. 3.12 , 23 , 25. Answer . Neither of these places make faith the fulfilling of the Condition of the New Covenant , nor any place else In Gal. 3.12 . It s said , the Law , that is the Covenant of the Law , is not of Faith. i. e. doth not assign Life to Faith in Christ ▪ Faith Gal. 3 , 23 , 25. is put , saith Piscat . for the time of the Gospel , or Christ , say others , or the Doctrine of Faith. By Faith only the condition of the Covenant concerning Justification in this life is fulfilled , not concerning every Benefit of the new Covenant . Repentance is the condition of Remission of sins ; forgiving others , doing good to the Saints , of entering into Life . 5. The Gospel reveals not Christs offices as separate . Ergo. They mnst be so believed . Answ . The conclusion is granted , but proves not faith to justifie in receiving Christ as King. 6. It offers Christ as King , and so must be received . Answer the same . 7. Scripture nowhere tieth Justification to the receit of him as priest only . Ar. The contrary is proved from Rom. 3.25 . & 5.9 . 8. Commonly Christ is called our Lord and Saviour . Answ . True ; But we are justified by his blood . 9. If we receive him not as a King , then not as an entire Saviour . Answ . True ; Yet Justification is by his death , 2 Cor. 5.21 . Gal. 2.21 . Rom. 3 25 and 59. 10. Christ is not received truly , if not entirely as King. Answ . True ; But this proves not that obedience is an essential part of faith ; or that subjection to Christ as King , justifies as immediatety , as receiving him as Saviour . 11. The exalting of his proper Kingly office , is a Principal End of Christs dying . Psal . 2. Rom. 14.9 . Answ . True ; But it follows not that either Obedience is an Essential part of faith ▪ or subjection to Christ as King justifieth as immediately as receiving him as Saviour or Priest . Yours in the Truth I.T. Sir , IT s to be considered , 1. Whether these words answer to Valedict ▪ orat at B. pag. 191. [ Nothing but the satisfaction of Christ , is that which our Divines call the matter of our Justification , or the Righteousness which we must plead to Acquit us in Judgement . ] And it is said Rom. 3.25 . through faith in his Blood , and Rom. 5.9 . by his Blood , Do not prove Christs Death either the sole or chief Object of faith as Justifying ; and how this stands with Aphorism of Justification , Thes . 66. and its Explication . 2. Whether the words , Luk. 12.14 . import not a disclaiming or denial of a Title to judge , and so your answer be not insufficient , pag. 276. which seems to suppose a Title , and only a Suspension of Exercise in that state of Humiliation . 3. Whether if Magistrates be Officers of Christ as King , by Office they be not in his Kingdom , and so Infidel Magistrates in Christs Kingdom , contrary to Col. 1.14 . 4. If it be maintained , That Christ died for every Child of Adam conditionally , It would be well proved from Scripture , that the procuring of such a conditional Law or Covenant , was the End or Effect of Christs death ; and whether the so Interpreting Texts that speak of his dying for all , will not serve for Evasions to put by the Arguments drawn from them to prove Christs Satisfaction aad Merit , proper to the Elect. For if they may be Interpreted so , He died to procure the conditional Covenant for every one , this may be alledged justly ; then you can prove no more thence , for that is the sense ; and then we cannot prove thence , he died loco nostro , &c. It is a matter of much moment , and needs great Circumspection . Yours . Sir , BEsides what hath been formerly suggested to you , these words in your Scripture proofs , pag. 323. And where he next saith , that in the aged several dispositions are required to fit a man to receive pardon , ( and so justification ) viz Catholike faith , hope of pardon , fear of punishment , grief for sin , a purpose against sining hereafter , and a purpose of a new life , all which dispose the Receiver ; and I agree to him , though all do not ] are so like the Doctrine of the Trent Council . sess . 6. c. 6. that it will be expected you declare , whether by avowing that speech of Dr. Ward , you do not join with the Papists , contrary to Bishop Downam of Justification . l. 6. c. 7. § . 1.2 . Mr. Pemble vindict . fidei . § . 2. c. 3. And when you make Justification a continued Act upon condition of obedience , it s to be considered how you will avoid Tompsons opinion of the Intercifion of Justification , upon the committing of a sin that wasts the conscience , refuted by Dr. Rob. Abbot . but vented after by Moutague in his appeal , and opposed by Dr. Preston , and others . As for Justification by Law-Title , by the Covenant upon actual Believing , without any other act of God , consequent on Faith ; if it were so ; 1. Then it should be by necessary Resultancy ; But Justification is an Act of Will , and no act of Will is by necessary Resultancy . 2. If the Covenant justifie without any other Act of God , then it Adops , Glorifies , Sanctifies , &c. without any other Act , which is not to be said . The reason of the Sequel is , because the Covenant of it self doth in the same manner produce the one as well as the other . 3. The Justification of the Covenant is only conditional , therefore not Actual ; Actual Justification is not till Faith be put : and then Posit â conditione , it is Actual : A conditional , is only a possible Justification ; it s only in potentia , till the Condition be in act ; Now the Covenant doth only assure it on condition , as a future thing , not therefore as actual , or present . 4 The Covenant is an Act past , Tit. 1.2 . Gal. 3.7 , 8. so not continued ; and consequently , the Justification barely by it , without any other Act , must be past long since , and not continued ; and he neither Justification Actual , and in purpopse ; or virtual , will be confounded , or an effect shall be continued , without the cause . Jan. 17 , 1651. Yours . I.T. Reverend Sir , I AM more thankfull to you for these free , candid , rational Animadversions , then I can now express to you : yet being still constrained to dissent from you , by the evidence of Truth , I give you these Reasons of my dissent . 1. First , You think that [ the Scriptures cited , are not to be intepreted of Justification in Title of Law , because this is only an Act of God prescribing or promising a way of Justification ; not the Sentence it self ; and is general , and indeterminate to particular persons , &c. ] To which I answer . 1. That I am past doubt that you build all this on a great mistake about the nature of Gods Law or Covenant , & Promise , & the moral action thereof . For you must know that this Promise of God , 1. is not a bare Assertio explicans de futuro animum qui nunc est ; ( as Grotius speaks : ) Nor yet that which he calleth Pollicitatio , cum voluntas seipsam pro futuro tempore determinat , cum signo sufficientè ad judicandam perseverandi necessitatem . But it is Perfecta Promissio , ubi ad determinationem talem accedit signum volendi jus proprium alteri conferre , quae similem babet effectum qualem alienatio Domin●i . Est enim aut via ad aliena●ionem rei , aut alienatio particulae cujusdam nostrae libertatis . &c. Vid. ultra Grot. de jure Bellili . 2. c. 11. § 2.3 , 4. 2. This Promise or Covenant of God , is also his Testament : and who knoweth not that a Testament is an Instrctment of proper Donation , and not only a Prediction ? 3. Moreover this same which in one respect is a Covenant and Promise , and in another a Testament , is also truly part of Gods Law , even the New constitution of Christ , the Law-giver and King. But ●ndoubtedly a Law which conferreth . Right either absolutely or conditionally , is the true and proper Instrument of that Effect , and not only [ the presenting or promising away thereto ] The proper Effect or Product of every Law , is Debitum aliquod ; Et de hoc debito determinare is its proper Act. Now therefore this Promise being part of Christs Law , doth determine of and confer on us , the Debitum , or Right to sentential Justification , having first given us an Interest in Christ , and so to the Benefit of his satisfaction ; and this is Justificatio constitutiva . You know a Deed of Gift ( though but conditional ) is a most proper Instrument of conferring the Benefits therein contained . And is not the Promise undoubtedly Gods Deed of Gift ? And doth he not thereby make over , as it were under his hand , the Lord Jesus , and all his Benefits to them that will receive him ? So that when you say , that [ his Promise to justifie upon condition , is not justifying ] You may see it is otherwise by all the forementioned considerations of the nature of the Promise . You may as well say , a Testament , or deed of Gift conditional , doth not give , or a Law doth not confer Right and Title . And in these Relative benefits , to give Right to the thing , and to give the thing it self , or right in it , is all one : ( still allowing the distance of time limited for both in the Instrument ) It is all one to give full right to son-ship , and to make one a Son : or at least they are inseparable . Yea , ( which weigheth most of all with me ) it being the proper work of Gods Laws to give Duness of , or Right to Benefits , it cannot be any other way accomplished that is within our Knowledge ( I think ) For Decree , Purpose , and so Predestination cannot do it , they being Determinations de eventu , and not de debito , as such : And the sentential declaration presupposeth this Debitum , or true Righteousness an therefore doth not give it . No wonder therefore while you deny this Legal , Testamentary , Moral Donation , that you are forced also to deny Justification constitutive ; ( but very inconveniently and unsafely . ) By what way doth God give a father Authority over his Children , and a Husband over his Wife , and a Magistrate over the people , and a Minister over the Church or Flock , but only by this Moral Legal Action ? And even so doth he give Power to them that receive him , to become his Sons . And it is the same Instrument which performeth this , which is called a Promise , Covenant , Testament , Disposition or Law ; the name being taken from different respects or accidental considerations . Again , If the word of Christ do judge us , then that word doth justifie and condemn : ( For judging in general containeth these special Actions . ) But the word doth judge us , ( and shall do at the last day : ) therefore the word doth justifie and condemn . Again : It is a Rule in the Civil Law ( as Vlpian ) that By the same way as an Obligation is induced or caused , it must be removed or destroyed : But by the curse of the Law , or the Threatning of Penalty , was our obligation to punishment , and condemnation induced or caused : therefore by the way of Law dissolving that cause , must it be taken off . Now as Reatus est obligatio ad Poenam , so pardon is the dissolving of that Obligation , or discharge from it ; ( Venia & Poena sunt adversa : ) And therefore the Law of Christ , or this his Promise or Grant , is the Instrument of Pardoning . And methinks , when you are convinced , that God pardoneth by Law or moral Action , you should easily yield , that in the like way he justifieth . For if you be not of the Judgement , that Remission and Justification are all one : yet you must needs yield , that they are of so near a nature , that the difference is exceeding small , and rather notional and respective , then real . I might to these Arguments add somewhat from the Issue , and different tendency of this my opinion and the contrary . As that this doth give Gods Laws their honor and dignity , by ascribing to them that higher and more noble and effective Action ; which the contrary opinion denying it , doth very injuriously debase the Scriptures or Laws of God. Also that this opinion is the only expedient left , ( that I can find ) to avoid the Antinomian fancy of an Eternal Justification , which all they must assert , that say it is an Immanent Act ( which you justly and truly deny . ) For your way lying in the other extream , 1. Overthroweth all constitutive Justification ; which is not to be born . ( Whether All Pardon by the Covenant , I yet know not your mind ) 2. And it Intepreteth all Scriptures ( that speak of a Justification in this life ) of a strange feigned Justification , which for ought I find hath no ground in Scripture at all ; and is wholly aliene to our condition ; and at least utterly unknown to us , if not known to be untrue . What doth it concern a sinner to be justified or condemned now before a Court of Angels , where he is not present , nor knows any thing of it ? nor do we know what Angels have to do in such a business . And what Transient Act is it that God then and there puts forth or performeth ? Can you tell ? or doth Scripture tell you ? God speaketh not to Angels by voyce . If you think ( as the Schoolmen , some ) that they see our Justification , as other things in the face of God ; then it is no Transient Act. Else why may not they see it in it self ? And then either our Justification is Gods Essence , and they see it in him as his Eternal Being , or else God must be mutable , as having something to be seen in him de novo , which was not in him from Eternity . If you say that this Transient Act is Gods Illuminating the Angelical understanding to know us to be justified ; then this supposeth that we are justified already by some former Act ( which can be nothing that I know but the moral Act of his Lawes : ) For their knowing us to be justified is not a justifying us , but presupposeth us to be what they know us to be . I can think of nothing else that you can say , except this , that Christ as man may Vocally ( or by some equivalent Transient Act ) pronounce us Justified , as he will do at Judgement . But 1. this is without Scripture . 2. and it is God that justifieth . 3. And then how were all the faithful justified before Christs Incarnation and Ascension ? Or do you think none were justified before ? But I will return to your Exceptions . You say , [ This is but Virtual Justification ] which is in Law Title . Answ . 1. It is Actual Constitutive Justification , and not Virtual only 2. But it is indeed but Virtual sentential justification . But yet it is of the highest kind of Virtuality . It is that which makes us rectos in curia , ( which I take to be the nature of our Justification in this life . ) And taken divisi● , it seemeth more excellent in some respect , then the sentence or declaration it self ; for he that by Purchase first , and Pardon ( written ) after , maketh Offenders just in Law , ) i. e. ( non obligatos ad poenam , ) seemeth to do more for them by that act , then after by pronouncing them just . Though yet this last I know is the most perfect Justification , taken conjunctim with the rest , as the end to which they tend , and as that which giveth them their full effect . Your next Objection is , that this Gospel Justification , [ is general and indeterminate to particular persons ] Answer . It cannot be more certain or effectual . For when it is to all , no man hath reason to think himself excepted ( who excludes not himself by non-performance of the conditions . ) Every particular man is comprized in All. And for the determination , the Description of the person is as certain a way as the naming of him . To give Christ and his Righteousness to All that will receive him , is as effectual a determinate Gift to each particular Receiver , as to give him to Peter , Paul , John by name . If a Pardon be proclaimed , or given in the Laws , to all Offenders that perform such a condition ; is it not as effectual to each person , as if he were named ? If a Father bequeath such Lands or Monies to all his Children ( or a man to all the poor in the town ) on condition that they come by such a day to such a place , and signifie their acceptance and gratitude : is not this as sure and good , as if they were all named ? Next , You object , [ This is performed , before the person justified believes . ] Answer . I have said enough to you of this already . ( of Bapt. pag. 100. ) I add this much : you must distinguish between the Physical act of making this Law , Promise , Covenant , Grant or Testament : and the Moral Agency of this Law , Grant or Testament once made . The former was before we Believed : but the later was not ( properly and fully ) till after . Do not all Philosophers and Divines in the world that meddle with it , tell you that this is usual with moral causes , that they may have all their absolute Entity and vim agendi , long before they produe their effects ? and may be Actu primo , etsi non secundo effectum producente , in being long before . The Law that determineth of your right to your Possession , or that doth give a Reward to every man that killeth a wild hurtfull beast , or that condemneth every man that murdereth or committeth Felony , &c. was in Being before those persons were born perhaps : And yet it did not hoc agere ; it did not Praemiare , Punire , Praecipere , &c. as to this man before . A pardon from a Prince to a Traytor , on condition , doth not perform the moral act of his discharge , till he perform the condition , though it were in being before . The like I may say of a Testament or Deed of Gift : But what need many words in a case where the Truth is so obvious ? If some moral causes may be causes , and Agere moraliter , or produce their effects , even before they are naturally in Being , much more may they suspend it , and so produce it long after they are in Being : Causae enim moralis ea ratio est , ut etiam cum non est actu , sit efficax , modò habe at ( ut loquuntur in scholis ) esse cognitums : inquit Rivetus Disput . 13. de satisfact . Christi . pag. 282. Next you say , [ Yea it is the same , though none were actually justified . ] Answer . This requires no other answer , then what is given to the former . It is the same Physice considerata , vel in Entitate naturali : But the moral action of pardoning and justifying is not the same , nor is at all : A conditional Pardon , Deed of Gift , Testament , &c. doth not at all pardon , or Give , till you perform the condition . For it is the proper nature of a condition to suspend the act of the Grant : so that till it be absolute or equal to Absolute , it is not Actual Remission , Justification , &c. ) The reason of all this is , because these Laws , Testaments or Promises , are but the Law-makers , Testators or Donors Instruments , and therefore act when and how he pleases : and it is his pleasure that they should act no otherwise then as is aforesaid , and as in the Tenor of them he shall express . Next you add [ To be justified , notes a passion ▪ which presupposeth an Action transient , not immanent , or only Gods purpose to justifie : ] Answer 1. So far as the Reception of a Relation may be called a Passion , this is true : And no doubt you are in the right , that it is not Actus immanens . But now , What transient Act it is , I remember very few Divines that once tell us ; but only in general say , It is a Transient Act. Now you and I that have adventured to enquire , do happen to be both singular from others , and differing between our selves , ( only Mr. Rutherford , and some few others I find saying oft , that we are pardoned and justified by the Gospel : by which they seem to mean as I ) But for your way of Justification by a sentence before the Angels , as I never met with any that judged that to be our Justification by Faith , so as I have said , it seems to me very groundless and strange . And then , if yours stand not , mine only must , for any thing that is yet discovered , that I have seen , for I know of none that tells us of any third , Your next Objection is the same before answered , that [ God 's Promise to justifie , is only a declaration what he will do , and therefore a man is not by Covenant without a further Act justified , but justifiable . ] Answer . Grotius de satisfact . will tell you , that Promises give right to him to whom they are made : and that therefore they cannot be reclaimed , though threatnings may . But if these were only Promises that God will by another Act do this or that for us , then it were to the purpose that you say : but that you cannot prove . Nor needs there any other Act , but the moral Action of the Instrument it self to change our Relations here : Et frustra fit pro plura , &c. Indeed an Act of ours [ Believing ] must come in before the effect : but you and I are agreed , that this is but conditional , and not effective . These Promises therefore being also Gods Law , Testament ( of Christ ) Deed of Gift , Covenant , &c. they do not only foretell an Event to come to pass by some other Action ; but they do confer a Right or make due the benefit or relation , and so effect it ; only the Author is pleased to suspend the effect of his Instrument , till we perform the Condition . As if by a Lease , or Deed of Sale , there be some Office or Dignity made over to you : or some command in Army or Court , or Country : or by a Law a Foraigner be Naturalized or Enfranchized , on such or such a Condition ; This Lease or Deed , or Law doth not only foretel , but effect the thing . You add that [ Justification is a Court-term , importing an Act of God as Judge , whereas his promising is not his Act as Judge , but Rector . ] Answer 1. If by a Court-term , you also mean a Law-term , ( verbum forense or judiciarium in the full sense ) I agree with you . But if you confine it to the sentence as pronounced , I require Proof ; as also proof of any such sentence before Judgement , particular or general . A Rector is either Supremus or Subaliernus : A Judge is either supreme above all Laws , as being the Law-giver , or sub lege . God is both Rector and Judge , only in the first senses : and by judging , he Ruleth ; and Rector is but the Genus , whereof Judex is a species . As Rector supremus ▪ God is the Legislator , and so acteth ( and justifieth by his Laws , Grants , &c. ) as Judge he sentenceth and absolveth those that were first made just . A man is accused for killing another in fight , at the command of the Soveraign Power . Is it not as fit and proper a saying , to say [ The Law doth justifie this man for so doing against all Accusers , ] as to say , [ The Judge will justifie him ▪ ] Nay , Is it not more ordinary ? And in a sort , the Supream or Soveraign may be said to be ( though in a different sense ) justified , as well as an Inferior ; when yet the said person in Supremacy hath no Judge , nor is to have any by Law , and so cannot be justified by sentence . God will be justified in his sayings , &c. as he hath in a sort bound himself by his own Laws , that is , signified his Resolution to observe them ; so in the sense of these Laws , his works are now just , and shall be hereafter so be manifested : but not by any sentence of a Superior . But this I confess differeth from our Justification . Next you say , [ You know not whence it should be that Angels should judge us righteous , and rejoice therein , but by a sentence passed in Heaven . ] Answer . If you think ( and prove ) that Angels cannot know us to be righteous , then I will not affirm that they judge us so . For I presuppose that that they know us to be so made by some Act before , and therefore they judge us to be as we are . And if they may know that we are Believers , and know that the New Law justifieth all such , then they may judge us to be justified without any sentence in Heaven , even as they know when a sinner is converted , and rejoice in it ; which doubtless they may know without a sentence in Heaven pronouncing us converted ; and Gods making them Instruments in conferring his Mercies may make them know . You say that [ Constitutive Justification , different from Declarative by sentence , I do not find expressed under the term ( Justification : ) it would be considered , whether any other Act beside the sentence , doth make a man just , but giving of faith . ] Answer . These two things I shall prove to convince you : ( because this is of some moment . ) 1. That some Act there must be to constitute us just , before or besides the sentence . 2. That neither the sentence nor the giving of Faith doth first and properly constitute us Just . 1. If we be not just before we are judged as just , then Gods Judgement should not be according to Truth . But Gods Judgment is according to Truth : therefore we are just before we are so judged . 2. He that hath Christ , and the Benefits of his satisfactory Righteousness given him by the New Law , Covenant , Testament or Grant of Christ , is hereby constituted righteous . But every Believer hath Christ and the said benefits Given him in and by the Law or Covenant : therefore he is thereby made or constituted Righteous . And here by the way take notice , that the New Law or Covenant hath two Offices ; the one to Bestow Right to the Benefit : and hereby it makes Righteous : The other to Declare and manifest openly , and to be the Rule of publique Judgement : and so it doth both actione morali proclaim believers righteous , and Virtually sentence them so . And therefore in Rom. 10.5 . it is called [ the Righteousness which is of the Law ] And if the Old Law had a power of making Righteous , if man could have performed the condition , so also hath the New. 2. And that the sentence doth not constitute us Just , needs no proof : It is the work of a Judge by sentence to clear the Guiltless , and not to make them Guiltless . Pardon indeed may do somewhat to it : but that is not the action of a Judge as a Judge , but ( as you before distinguished ) of a Rector ( in case of transgressing Lawes . ) A Judge pronounceth men to be what they first are according to Law ; and not makes them to be righteous who are not . He that saith to the wicked , thou art Righteous , Nations shall curse him ; people shall bhor him : Pro. 24.24 . He that justifieth the wicked , and he that condemneth the Just , even they both are abomination to the Lord , Prov. 17.15 . If this were not so , then we must believe that no man is justified before the day of ( particular or general ) Judgement , till you have proved that God sentenceth at a Court of Angels . And that the Giving of Faith doth not make Righteous ( that is , according to the Law of works ) effective , I think you confess . If I thought you did not , it were very easily proved : Faith being but the condition of our universal righteousness ( which the old Law requireth in its stead ) cannot be that Righteousness it self : and some other efficient there must be of our Justification here . Next you say [ Notwithstanding Christs Death and the Conditional Covenant afore faith , a person is only justifyable : Conditionalis nihil ponit esse . ] Answ . All this is very true : but not any thing against me . I like well what you say of Christs death , because it is ( as Aquinas and our Davenant , Vsher , &c. say , ) but Causa universalis , vel Remedium omnibus applicabile . It is to prepare for and merit , & not directly to effect our Justification , ( whatsoever the Antinomians dream : ) But the Covenant or Testament is the very efficient Instrumental cause of Justification : and its Action is Gods Action . Yet its true that Conditionalis nihil ponit in esse : that is , till the condition be performed : but then it becometh of equal force to an Absolute Gift and doth ponere in esse : even the same Instrument doth it , whose Action till then was ( by the Authors will ) suspended . YOu next pass to another Point ( about Thes . 59. ) whether Justification be a continued Act. And you say that [ being a Transient Act , it cannot be well called a continued Act , which imports a successive motion between the Terminus a quo and ad quem , whereas this Act , whether by sentence or Covenant , is not such a motion , &c. ] Answ . 1. All this may be true of a proper natural Action : but you know that it is only a moral Action which I affirm to be continued , and of this you know your Rule de motu holds not , except you take Motus largely and improperly . As passive Justification , or the effect of the Justifying Act is but a Relation , which is the weakest of Entities ; so doth it per nudam resultantiam arise , which is by the weakest of Causalities ; The Act of God giving out and enacting this Law or Covenant at first , was indeed a proper transient Act , and is ceased : but the moral Action of the Law thus enacted is continual . The Law of the land , which condemneth Delinquents , and justifieth the obedient , doth both by a continued moral Act. The Lease of your House or Lands gives you Title thereto by a continued moral Act. So that this which I assert , is not Actus repetitus vel renovatus . You add that [ You incline to think that there is but one Justification of a Person in this life , though frequent Remission of sin . ] Answ . In that you judge as most of the Orthodox do : And I have said nothing to the contrary . I think also , that as Scripture useth the phrase of oft-forgiving , but seldom of oft-justifying , so it is safest to speak as Scripture doth . Yet as to the thing , me thinks , that as Remission and Justification do but respectively or very narrowly differ ; so in this case , one may as truly be said to be repeated , as the other : that is , As there is an universal Remission of all sin past , upon our first true Believing ; which universal Remission is never iterated , but continued : so is there an Universal Justification of the person at the same time , by which he is made just , ( and in Law so esteemed , pronounced or judged ) by being acquit from the condemning Power of the Law , which ( for his sins past only ) was before in force against him . And so if you look to such a Remission or Justification as wholly changeth the state of the person , making him Pardoned who was before wholly unpardoned , and fully under guilt of all former sins ; or making him justified who was before unjustified , and condemned ( in Law ; ) neither of these I think , are iterated . But then , as you confess a frequently renewed pardon for following sins , so I know no reason , but in the same sence there must be a frequent Justifying : For as our Divines well conclude , that sin cannot be pardoned before it be committed ( for then there should be pardon without Guilt ; for no man is Guilty of sin to come formally ; ) so is it as necessary to conclude , that no man is justified from sin before it be committed ; that is , from that which is not ; and so is not sin : For then Justification should go before and without Legal Accusation and Condemnation : For the Law accuseth and condemneth no man for a sin which is not committed , and so is no sin . It is said Acts 13. ●9 . that ( by Christ ) we are Justified from all things , from which we could not be justified by the Law of Moses . Where , as I desire you to observe that phrase of being Justified by the ●aw , to shew it is an Act of the Law ( though sin maketh transgressors uncapable . ) so you see it is a Scripture phrase to say ▪ we are Justified from sin : And then either there must be some kind of particular Justification from particular sins after faith , of the nature of our renewed particular Pardon ; or else what will become of us for them ? For sure if the Law be so far in force against the actions of Believers as to make and conclude them Guilty and Obliged to Punishment ( as much as in it lyeth ) and so to need a frequent pardon ( for pardon is a discharge from Guilt , which is an Obligation to punishment ; ) then it must needs be in force to Judge them worthy condemnation , and so to Accuse ( and as much as in it lyes to condemn ) them ; and so they must need also a particular Justification . But then according to my Judgement , 1. There is a sure Ground said of both in the Gospel or new Law or Covenant . 2. And the said New Law doth perform it , by the same Power by which it did universally justifie and pardon them at the first . There needeth no addition to the Law. The change is in them : And the Law is said Moraliter ager● quod antea non actum erat , because of their new Capacity , necessity and Relation . As if your Fathers Testament do give you a thousand pound at his Death , and twenty shillings a week as long as you live after , and so much at your marriage , &c. here this Testament giveth you these new sums ( after the first ) without any change in it ; and yet by new moral Act ; for it was not a proper gift , till the Term expressed , or the condition performed : and if that term had never come , nor the condition been performed , you had never had right to it : so I concieve , Gods Gospel Grant or Testament doth renew both our Remission and particular Justification . If Satan say , This man both deserved death by sining since he Believed ( as David ) must we not be justified from that Accusation ? And here let me ask you one Question , which I forgot before about the first Point . Seeing you think ( truly ) that Pardon is iterated as oft as we sin , by what Transient Act of God is this done ? Doth God every moment at a Court of Angels Declare each sinner in the world , remitted of his particular sin ? ( for every moment we commit them . ) If you once-see a necessity of judging the New Covenant or Promise Gods Pardoning Instrument , I doubt not but you will soon acknowledge as much about Justification . And sure a Legal or written Instrument is so proper for this work , that we use to call it [ A Pardon , ] which a Prince writes for the acquitting of an offendor . Besides , the Gospel daily justifieth by continuing our Justification , as your Lease still giveth you Title to your Land. ( Mat. 12.37 . is of more then the continuance of Justification , even of Justification at Judgement . ) THe next Point you come to about the Nature and Object of Faith , you are larger upon , through a mistake of my words and meaning . I know not therefore how to Answer your Arguments till I have first told you my sence , and better stated the Question . Indeed that in pag. 11. of Rest , I apprehended my self , so obvious to misconstruction , that I have corrected it in the second Edition ( which is now printed . ) Yet 1. I spoke not of faith as Justifying , but as the condition of Salvation , which contains more then that which is the condition of our first justification . 2. I neuer termed those Gospel-Precepts , which are not in some way proper to the Gospel . And for the next words [ That subjection to Christ is an Essential part of faith . ] I confess I do not only take it for a certain Truth , but also of so great moment , that I am glad you have bent your strength against it , and thereby occasioned me to search more throughly . But then , if you think ( as you seem to do ) that by [ Subjection ] I mean [ Actual Obedience ] you quite mistake me : for I have fully opened my mind to you about this in my Aphoris . that speak only of the subjection of the Heart ; and not of the Actual Obedience , which is the practise of it . I speak but of the Acceptation of Christ for our Lord , or the Consent thereto ▪ and so giving up our selves to be his Disciples , Servants or Subjects . This I maintain to be an Essential part of justifying Faith , in the strict and proper sense of that word . It s true that de jure Christ is King of Unbelievers , and so of them that acknowledge him not to be their King. But in order of nature , the acknowledging of his Dominion , and consent thereto , and so receiving him to be our King , doth go before our obeying him as our King. As a woman in marriage-Covenant , taketh her Husband , as one whom she must obey add be faithfull to : But that taking or consenting , goes before the said Obedience , as every Covenant before the performance of it . Yea though the same act should be both an acknowledgement of , and consent to the Authority , and also an obeying of it ; yet it is Quatenus a consent and acceptance of that Authority , and not as it is an obeying of it , that I speak of it when I ascribe Justification to it : as faith in the common sense is certainly an act of Obedience to God : and yet Divines say , it justifie ; not as it is Obedience , but as an Instrument . So that by Heart-subjection to Christ , I mean that act by which we give up our selves to Christ as his Subjects to be ruled by him ; and by which we take him for our Soveraign on his Redemption-title . But when I judge the word Faith to be taken yet in a larger sense , comprehending obedience , I never said or thought that so it is the condition of our first Justification , nor will I contend with any that thinks the word is never taken so largely , it being to me a matter of smal moment . Now to your Objections . 1. YOU say , [ Faith worketh by Love , &c. ] Answ . 1. Faith is sometime taken strictly for a Belief of Gods word , or an Assent to its Truth . 2. Sometime more largely for the wills embracing also of the objec as an offered good , besides the understandings Assent to the Truth of the word which offereth it . The former is by the Apostle oft distinguished from Love , and is said to work by Love ; as the lively acts of the understanding produce answerable motions in the will. But the later is that faith which justifieth ; to wit , The Receiving of an offered Christ . And this comprizeth both the Act of the Understanding and Will ( as almost all Protestant Divines affirm . ) But both these acts together are called Faith from the former , which is most strictly so called : because the great difficulty then lay in Believing the Truth of the Gospel ▪ ( and would do still , if it were not for the advantages of Credit , Education , Custom , &c. ) therefore the whole work is thence denominated : though yet the compleating of the work be in the Will , and the Understandings Act but preparatory thereto . 2. You must also distinguish between Love to Christ the Mediator , and the Grace of Charity in general , as it is extended al ; so to God as Creator , to Saints , to all men , &c. And between that first act of Love , which is in our first receiving of Christ , and the love which we afterwards exercise on him : and so I answer you . 1. That as the Apostle distinguisheth between Faith , Hope and Love , So do I. 2. Faith taken strictly for assent to Divine Testimony , produceth love in every one of the forementioned senses ( of the word Love : ) 3. Justifying faith ( comprizing the wills acceptance ) produceth both the grace of Charity , as it is exercised on other objects , and also the following acts of it towards Christ the Mediator : And so I acknowledge that Faith worketh by Love , and that Love is not faith . But yet whether Love be not in some sense essential to justifying faith , if you speak only of Love to Christ , and that not as a distinct grace , but as it is comprized in our Acceptance of him at first , I shall leave to your consideration , when you have first resolved these things . 1. Whether justifying faith be not an act of the Will as well as the Understanding ? Few but Papists deny it , and not all of them . 2. Whether Christ himself be not the object of it ? Few Protestants will deny it . 3. Whether Good be not the object of the Will , and so Christ be not willed as Good ? None doubts of it . 4. Whether this willing be not the same as Loving , as love is found in the rational appetite ? Sure Aquinas saith so , no man that I know contradicting it . 5. Whether you can call Affiance , or any other act of the will justifying faith , excluding this willing , or not principally including it ? For 1. This is the Wills first act towards it object ; and will you say that Love goes before justifying faith , and so before Justification ? and such a Love as is distinct from justifying faith as being no part of it ? How then is Love the fruit of faith , and as Divines say , a consequent of Justification ? Yet it is beyond all doubt , that this Velle or Love to Christ goes before Affiance on him , or any other act of the Will. vide Aquin. 1.2 . Q. 23. a. 33. Et. 1. Q. 20. a. 1 Et Tolet de anima , l. 3. cap. 9. Q. ●7 , 28 Et Ames . contra Gravinchou . pag. 16. 2. And can it be imagined that preceding assent , and subsequent Affiance , in Christ should be conditions of our Justification ; and yet the Velle Christum oblatum , that Willing which we call Consent , Election or Acceptance , which goeth between assent and Affiance , should be excluded as no part of this condition ? 3. Especially considering that Affiance contains divers acts , whereof one is of the Irascible of the sensitive , and so is but an imperate act of the Will , and less noble then that elicite Act ( which I plead for , ) as well as Posterior to it : and if Aquin. be not out in his Philosophy , when he so oft saith , that fiducia is spes roborata , then our Divines make Hope to justifie . Yet for all this , I have not espoused this saying , that Love to Christ is Essential to justifying faith : nor will contend with any man that thinks it unmeet : if we agree in the things of moment ▪ I hate to quarrel about words . Nor do I think it a meet phrase to say , we are justified by Love , ( though in the sense before mentioned , I think it true , ) because it is but a part , or affection as it were of that reception , by which we are justified , and stands not in so full a relation to the object received . And yet , if I had said none of all this , I see not that I need any more then to deny your consequence , as being wholly ungrounded : For it followeth not , that if it be an essential part , that therefore it must have the Denomination of the whole : yea , though the whole be said to work by that part . The Brain and Heart are essential parts of the Body : and yet not to be called the Body ; and it is more proper to say that the body works by the Brain or Heart ; or that the vegetative soul doth work by the natural heat and Spirits ; then to say , the Body worketh by the Body , or the vegetative soul by it self . I will explain all together in my usual Similitude , which is Dr. Prestons ( or rather Pauls ) A condemned Beggar is offered a Pardon , and also to be made a Queen , if she will but take the Prince for her Husband . Now here put your Questions . 1. Is Love any part of the Condition of her Pardon and Dignity ? Answer , Yes : An essential part ; for Consent is of the Essence of it : and Love is essential to true consent , to receive any offered good : Not love as it is a Passion , but as it is an act of the rational Appetite ; which is but Velle ; And Eligere , Consentire , Acceptare are nothing else but a respective Willing . 2. But it is not Love as a Vertue in general , or as exercised on any other object , which is this essential part of the Condition : but only love to him whom she marrieth : And so her first love is necessary to her Pardon and Dignity as begun ; and her continued love ( and marriage-faithfulness ) is necessary to them ▪ as they are to be continued : ( supposing the Prince to know the heart as Christ doth . ) Qu. 2. Is it then a meet phrase to say , that she is pardoned and dignified by loving such a Prince ? Answ . It hath some Truth in it , but it is not a fit speech ; but rather that it is by marrying him , because Love is but a part , or as it were an Affection of that Marriage Covenant or consent , which indeed doth dignifie her : Love may be without marriage , but not Marriage ( cordially ) without Love. So in our present case , justifying faith is the very Marriage Consent or Covenant with Christ ; It is therfore fitter to say , we are justified by it , then by love ; because the former expresseth the full condition : the latter not : Qu. 3. If love be an essential part of the Marriage-consent , then may we not as well say , Marriage causeth Marriage , as to say , Marriage causeth Love. Answer No. For 1. That Love which it causeth , is the following acts of Love. 2. And the name of Love is most usually given only to the Passion which is in the sensitive ; but not usually to the meer Velle , the elicite act of the rational appetite . I have been the more prolix on this , because it serves also for answer to other of your Objections , especially the third . 2. You object [ Gospel-Precepts are many , if not all , the same with the moral Law : if justified then by obedience to them ; are we not justified by the works of the Law ? &c. Answer . 1. James yields the whole . 2. If you speak of our Justification at first , by which , of guilty and lyable to condemnation , we become recti in curia , or are acquit , I then yield all that you seek here , viz. that we are not justified by works . 3. This objection is grounded on your formentioned mistake of my meaning , as if I thought that justifying faith contained essentially such obedience or works . 4. We are not justified by works of the Law , if you mean the Law of works , or by any works which make the reward to be not of Grace , but of Debt , which are the works that Paul speaks of . 5. That which you call the moral Law , viz. the bare Precepts of the Decalogue , taken Division , without the sanction , viz : the Promise or the Commination , is not the Law , but one part of the Law : and the other part , viz. the sanction adjoined , if diversified , makes it two distinct Laws , though the Duty commanded be the same . The Law that commandeth Socrates to drink Cicutam , is not the same with that which should command a sick man to drink some for a cure . 6. That our Justification is continued , on condition of our sincere obedience , added to our faith , I maintain with James . 7. Will you answer your own objection , and you tell me what to answer : Faith is a duty of the moral Law : if we are justified by faith , then we are justified by a work of the Law. I know you will not evade as those that say , Faith is not a work , but a Passion : nor as those that say , we are justified by it not as a work ; but as an Instrument : for I have heard you disclaim that . If you say it is not as a work , but as a condition by the free Law-giver appointed to this end , then you say as I do , both of faith , and secondarily of works . For what Divine denyeth works to be a condition of Salvation , or of the final Justification ? or of our present Justification as continued , vel nor amittendi Justificationem jam recaptam , as Conr. Bergius saith ; I know but one other evasion left in the world which I once thought none would have adventured on ; but lately an acute Disputant ( with me ) maintains , that faith is not conditio moralis , vel ex voluntate constituentis , but Conditio physica vel ex natura rei . But I think I shall easily and quickly disprove this opinion . Rababs and Abrahams works were works of the New Law of Grace , and not of the old Law of works . In a word , As there is a two fold Law , so there is a two fold Accusation and Justification : when we are accused as breakers of the Law of works , that is , as sinners in common sort , and so as lyable to the penalty thereof , then we plead only Christs satisfaction as our Righteousnes , and no work of our own : But when we are Accused of final non-performance of the conditions of the New Law , that is of being Rejectors of Christ the Mediator , we are justified by producing our faith and sincere obedience to him . The former Paul speaks of ; and James of the latter . You may see Divines of great Name saying as I in this , as Mead , Deodate on James the 2. but most fully Placaus in Thes . Salmuriens . Thes . de Justific . &c. To your third Objection , That Faith , Repentance , Hope and Love ( as before explained ) are distinguished , I easily yield you . But where you say ( Faith and Love have different Objects , therefore one is no essential part of the other ) I answer , That faith in Christ , and Love to the Saints ( which your Texts mention ) have different Objects , I soon confess . But faith in Christ ( as it is the first Act of the Will ) and love to Christ , have one and the same Object , beyond all doubt . Your fourth I wholly yield , if you speak of faith strictly , or as it Justifieth , and not in a large improper sence . Your fifth is grounded on the forementioned mistake of my meaning . And there needs no further answer , but only to tell you , that though sincere obedience to all Christs Lawes be a part of the condition of our Justification as continued and consummate at Judgement ; yet it follows not that every particular duty must be done ▪ no more then that Adam must obey every particular Law before he were actually just . It is sufficient that there be no other defect in our Obedience , but what may stand with sincerity . The same Precept may command , or make Duty to one , and not to another , and so be no Precept as to him . A man that lives but an hour after his conversion is , bound sincerely to obey Christ according to his Law : but he is not bound to build Churches , nor to do the work of twenty years . Christ may be received as King , ( and is ) in the same moment in which he is received as Justifier ; and in that reception we covenant to obey him , and take him for our Lord to the death ; but not to obey him on earth when we are dead ; for we are then freed from these Lawes , and come under the Lawes of the Glorified . To your sixth I answer , The Texts alledged have no shew of contradicting the Point you oppos ; se . One saith , we are justified by his Blood : But doth it thence follow , ( therefore not by Believing in him or receiving him as King , are we made partakers of it . ) His Blood is the Purchasing cause , but we enquire after the condition on our part . The other Text saith , ( through faith in his Blood. ) But 1. it saith not only in his Blood. 2. And his blood is the Ground of his Dominion as well as of his Justifying us : for by his blood he bought all into his own hands : For to this end he Died , Rose and Revived , that he might be Lord of Dead and Living . Rom. 14.9 . It may be therefore through faith in his Blood , as the chief part of the satisfaction , and yet necessarily also through faith in himself , or the Reception of himself as the Christ . 3. Yet doth the Apostle most conveniently say , ( through faith in his blood ) rather then ( through faith in his Dominion or Government , ) because when he speaks of Faith , he speaks Relatively : not ( as some understand it ) by Faith meaning Christ , but using the name of that Act which fitliest and fulliest relates to its Object ; and so intending the Object more principally then the Act. And as it is fitter to say , that ( we are Justified by Christs blood , ) then that ( we are Justified by his Kingly Power , ) therefore the Apostle rather speaks of faith in his blood , as neerliest relating to the Object . Yet , as he excludes not Christs obedience , ( for by his obedience many are made Righteous ) nor faith in his obedience , and in his whole humiliation as well as his blood ; and in his Resurrection , and Intercession and Exaltation ; so not in his Kingly Office. Look back on the former Example to make this plain . A poor condemned woman is delivered and Dignified by marrying a Prince that hath redeemed her on that condition . When she speaks of her Deliverance , she will say , [ I am delivered by the Bounty , Goodness or Redemption of my Prince , and so by marrying him that in mercy Redeemed me . ] rather then [ I am delivered by marrying a Prince to Rule me . ] Because in the former she more fitly & fully expresseth more of the cause of her Deliverance : Much less will she think it a fit speech to say , I am delivered by marrying an Avenger of his enemies , a Condemner , a Punisher , &c. ) as you are pleased to speak in this our case . And yet who doubts , but her marrying or taking him for her Husband hereafter to Rule her , as well as presently to Deliver her , is the very true Condition on her part of her Deliverance ? Yea , and if you speak not only of her Deliverance , but of her Dignity ( being enriched , Honoured and made a Queen , ) it is the fittest phrase to say ( it was by her marrying a Prince . ) And so if you speak not only of Pardon and Justification ( which import our Deliverance in statum quo prius , ) but also of our Adoption to be sons , and Kings , and Heirs with Christ , it is no unfit phrase to say , This is by our marrying King Jesus ; or by receiving Christ as the King by Redemption . All the Benefits which we Receive from Christ ( which follow Union ) such as are Pardon , Justification and Adoption , do flow from our Union with himself which precedes them . This Union is by Faith : We are united to him as to a Head , Husband and Prince , and not only as a Justifier ? therefore from him received as a Head , Husband and Prince , do these Benefits of Justification and Adoption flow . To your seventh Objection I answer , by denying the latter part of your Antecedent [ that Scripture nowhere makes ( Christs Dominion you say , but ) Christum Dominum ( you should say , ) the Object of justifying Faith. ] I never thought that Christs Dominion , nor yet his Redemption was the proper Object of the chiefest act of Justifying Faith. But Christ himself as Lord and as Redeemer is . I prove it , 1. Christ is the proper Object of justifying Faith ( as I shall anon prove . ) But the name Christ signifieth as directly and fully his Kingly Office as his Justifying . If you include not his being King , you Receive him not as Christ . 2. To Receive him as Redeemer is to Receive him as King ▪ For his very Redeeming was a Purchasing them into his own hands , ( Joh. 13.3 . Matth. 28.18 Joh. 17.2 . & 3.35 . Luke 10.22 . Ephes . 1.20 , 21. Joh. 5.26 , 27. Rom. 14.9 &c. ) though not only so . 3. Psalm 2. Kiss the Son left he be angry , &c. Kissing , or submitting to , and Receiving the Son as King ( for so the whole Psalm expounds it ) is the condition of escaping wrath ; therefore of Pardon ( for Poena & Venia sunt aduersa : ) therefore of our Justification . 4. Matth. 11.27 . Come unto me all ye that labour and are heavy laden , ( Guilt is the great load : ) But under what Notion will Christ be come to ? Take my yoke and burthen , &c. Learn of me , &c. and ye shall find rest to your souls . Rest ! from what ? from that they were burdened with : and that was Guilt , among other things : and to remove the burden of the Guilt of sin or curse of the Law , is to Pardon and Justifie . ( I hope you will not say , that the only Burden that Christ offers here to ease them of , was the pharises rigorous Interpretation of the Law , as I was told you expound it . ) 5. Luke 19.27 . These mine enemies that would not I should Reign over them , &c. If Rejecting Christ as King be the condemning sin according to the tenor of the New Law ; then Accepting him as King is part of the condition of Justification . The Consequence is plain , because the said Rejection condemneth , as it is the non-performance of that condition which must be performed to the avoiding of condemnation . More Scriptures might be brought ; but the first Argument alone is suficient , if there were no more . To your eighth Objection I answer . The Object of justifying Faith is Christ himself principally ; and the word as both Revealing , Offering him , Promising , Threatning : but it is not Christ commanding , first , but Christ as King to Command . This is answered in the former . To your ninth Objection I answer ; when I say that [ Receiving Christ as Lord is one part of Justifying Faith , ] I speak not of the Act morally , as if it had two parts where it is entire : It is but one moral Act to Accept of whole Christ ( if you speak simply of Accepting , as distinct from preceding Assent and subsequent Affiance . ) But I call it ( part ) in reference to the Object , whence you say ariseth the Difference : Though Christs Office of Mediator be but one ; yet from the works of that office we look on his Governing , and Pardoning or Justifying as distinct parts : and thence I call this act of faith ( a part . ) For that you say of obedience following faith and as an effect and sign , I easily yield it . But where you say , that [ Trust is the Genus where the Object is an incomplex term ] I answer ; if you take faith as it is justifying ( or the condition of our Justification ) and not in the strictest sense , so it hath more Acts then one about the incomplex term . And Affiance is the Genus of one only . To accept ( an offered Saviour , ) is an Act precedent in order of Nature before any other act of the Will ; that is , the elicite Acts are before the Imperate : and Trust is not the Genus of this . Besides , Trust is no one act , but many , and that of both faculties , and a Negation of several acts besides . A certain Argument that it is no one single Act that justifieth , even in their Judgement that say Affiance is the justifying Act ; when the Scripture speaks of faith as Affiance , it includes Acceptance or consent , which go before Affiance in order of nature ; Yea some of our most Learned , Accurate Divines , when they say Affiance is the justifying faith , do either by Affiance mean only that elicite act of the Will , which I call Acceptance , Consent or Election , or else ( rather ) they mean several acts , whereof this is one . So Amesius Medul . l. 1. cap. 3. § . 13. Fides i st a qua credimus non tantum Deum , aut Deo , sed in Deum , est vera ac propia fiducia : non qua hac voca notatur certa & absoluta persuasio de bono futuro , sed quâ significat Electionem & Apprehensionem sufficientis ac idonei medi● , ac in qou persausio & expectatio talis fundatur . Quo sensu dicuntur homines fiduciam habere in sapientia , potentia , Amicis ac opibus suis , Psal . 78.22 . If therefore you understand by Affiance many Acts , of which velle Christum oblatum , ( called Acceptation , quia volumus objectum ut oblatum ; and Election , quia volumus medium h●s , rejectis aliis ; or Consent , quia volumnus ex alterius Promotione qui prius volui● , ) is the first and chief , ( of those of the Will ) as Amesius doth , then I am of your mind . If you say that Velle vel Acceptare is not credere vel fidem babere in the common notation of the word : I answer 1. It includes Velle as its principal Act in the common use of the word , when its object is an Incompelx term : but indeed it includeth more also . 2. Words of Knowledge in Scripture do imply Affection we say : but Will much more . 3. I answer in the words of Amesius , Medul . l. 1. c. 3. § . 2 , 3 Credere vulgo significat actum intellectus Assensum testimonio praebentis : sed quoniam consequenter volunt as moveri solet , & extendere sese ad amplectendū bonum it a probatum , ideirco fides ●tiam hunc Voluntatis actum designat satis aptè , quomodo hoc in loco necessario intelligitur . Est enim receptio bond sub ratione boni , & intima unio cum codē , John 1.12 . Hinc fides fertur in bonum ; qoud per istam fit nostrum , est actus Electionis : est actus Totius hominis ; qua actui Intellectus nullo modo conveniunt . John 6.35 . Yea further , I doubt not but where this act of the Will is in sincerity , there is Justification certainly consequent : but the term Affiance contains some acts which Divines say , do only follow Justification : which also Amesi . seems to acknowledge , ibid. § 21. Quod vero fiducia dicitur fructus fidei , verum est de fiducia prout respicit Deum in futurum , & est spes f●rma , sed prout respicit Deum in Christo in praesentia se offerentem , est ipsa fides . Yea the same Amesius tells us Medul . lib 2. cap. 5. That five things concur even to that Belief which we call fides Divina ; viz. 1. Notitia rei à Deo testatae . 2. ●ffectio pia erga Deum quae facit ut maxime valeat apud nos ipsius Testimonium . 3. Assersus qui praebetur veritati test atae propter hanc affectionem erga Deum qui est ejus testis . 4. Aquiescentia in Deum ad illud quod prop●nitur consequendum . 5. Electio vel apprehensio rei ipsius , quae in Testimonio nobis exhibetur . So that even this faith hath many acts . Yea , and he adds , Primum horum est in intellectu : sed non constituit fidem , &c. secundum , quartum & quintum sunt in voluntate , & constituunt fidem , prout est virtus & actus religionis . T●rtium ( viz. assensus ) est in intellectu , sed prout movetur , à voluntate ; neque est proprie fidei virtus , s●d effectum . So that this Doctrine which 1. makes three acts of faith in the very will , 2. and makes the intellectual acts ( even assent ) to be but an effect of faith , and not the vertue , is far from yours ( though I scruple not to take in assent with the rest , for all it is in the Intellect , ) and if these be all in that faith which is a holy vertue , much more must that which justifies contain as much . And indeed to place justifying faith only in the intellect , is somewhat strange for those that make it the principal Grace , when Philosophers will not give it the name of a moral Vertue . For in the understanding are only intellectual Habits ; but moral vertues are all placed in the Will , or sensitive appetite ( for that quarrel I will pass by , whether they be only in the sensitive as Burgers●icius , &c. ) If any therefore wonder that I place faith in so many acts , and yet make one the chief compleative Act , I have yet further this most accurate Divine saying the very same as I. Perfectio autom fidei est in Electione aut apprehensione illa , qua bonum Propositum fit nostrum . Hinc fidei natura ●ptimè explicatur in Scriptura cum fideles di●untur adhaerer● D●o , Jos . 23.6 . Act. 11.23 . & vi●● veritatis ●ligere , Psal . 119.30 , 31. Where you see also that by Affiance and Adhaesion , Amesius principally means the very Elicit act of the Will as Election is . And indeed he that observeth but how the Scripture throughout doth hang mans salvation or damnation on his Will mainly , ( so far as it may be said to depend on our own acts , ) rather then on any acts of the understanding ( but only as they refer and lead to those of the Will ) might well wonder , that justifying saving faith , the great needfull act , should be only intellectual , and not chiefly in or by the Will , as well as all the rest . Ye will not come to me that ye may have life : How oft would I , and ye would not ? These mine enemies that would not I should reign over them , &c. Whoever will , let him take or buy freely , &c. Still almost all is laid on the Will : and yet is not Faith in the Will ? Assent may be compelled by evidence of Truth , and so be unvoluntary . And so a man may be a Believer thus against his Will : and if this will serve , men may be saved against their Wills. I know some think it enough that the Will commands the understanding to believe . But even thus saith Amesius , Medul . l. 2. c. they place the first principle in the Will. Qui fidem collocant iu intellectu , necessariam tamen fatentur esse aliquam motion●● vol●ntatis ad assensum illum praebendum : quemadmodum i● fide humana voluntarium esse dicitur adhibere fidem alicui ; si vero à voluntate pend●at fides , necesse est ut primū principium fidei sit in voluntate , ● . 20 But this is only commanding the performance , & so it is thus no elicit act ( for Aquinas and others conclude , that Voluntas est Principium determinans actus humanos quo ad exercitium actus ; intellectus autem quo ad actus specificationem . ) But it is moreover the Wills Elicite Act that I assert . And as I said , this imperium voluntatis may possibly be wanting , and belief be involuntary for the main . Let me add but one more consideration , ( for I perceive my tediousness ) If Infidelity as it is a Privation of saving faith , and so is the condemning sin , be in the Will as well as in the Intellect , then faith must be in the Will too : But Infidelity is in both . Ergo. &c. That Infidelity which is the Privation of meer assent , is rather said to be willing , then in the Will ; but that which is opposite to justifying faith , is in the Will. Luk. 19.27 . Those mine enemies that would not I should raign over them , bring them hither , &c. saith Amesius Medul . l. 2. cap. 5. § . 48. Opponuntur ista ( Infidelitas &c. fidei , non tantum qua tollunt Assensum illum Intellectus qui est ad fidem necessarius : sed etiam qua inferunt & includunt privationem illius Elections & apprehensionis fidei quae est in Voluntate . Surely an unwillingness to accept Christ for our Lord and Saviour , is no small part of the condemning sin , which we therefore call the rejecting of Christ ; The treading him under foot ; Neglecting so great Salvation ; Not willing to come to Christ for life ; Making light of him , when they are invited to the marriage , ( Mat. 22. ) and making excuses : Not-kissiing the son , ( Psal . 2. ) with many the like , which import the Wills refusal of Christ himself , and not only its unwillingness to believe the Truth of the Promise or Declaration of the Gospel . To your tenth Objection I answer by denying the consequence ; we speak of the soul as rational , and not as sensitive or vegetative . When the understanding & Will receive Christ , the whole soul doth it : that is , every faculty , or the soul by a full entire motion in its several Actings to the Object presented , both as true and good . Your Joy , Hope , Fear , are in the sensitive : And Love as a Passion , and as commonly taken . And for Memory , take it for an act of the Understanding ; or of Understanding and Imagination conjunct ; or for a third faculty as please your self , it will not breed any difficulty in the case . But whether Fear be properly a Receiving of Christ , or any Object as Good , I much question . I take it rather for the shunning of an evil , then the Reception of Good. So much for your Objections . I will next , as impartially as I can , consider your Answers to what I laid down for the proof of the Point in Question . But first I must acknowledge ▪ that I have given you and others great advantage against the Doctrine of that Book , by the immethodicalness , and neglect of Art , and not giving the Arguments in form , which I then thought not so necessary as now I perceive it is : ( for I was ready to yield wholly to Gibeeufs reasons against formal arguing , Praefat. ante lib. 2. de Libertate . ) The present expectation of death caused me to make that haste , which I now repent : yet , though I see some oversights in the manner of expression , I see no cause to change my mind in the Doctrine of it . Also I must desire you to remember here , that the proof lyeth on your part , and not on mine : Affirmanti incumbit probatio . It is acknowledged by almost all , that fides qua Justificat , Justifying faith is a Receiving of Christ as Lord , and not only as Saviour or Justifier : And you and I are agreed on it , that Faith justifieth not as an Instrument , but as a Condition : so that they who will go further here , and maintain that yet Faith justifieth only As it Receiveth Christ as Justifier , or as Saviour , and not as King , must prove what they say . If I prove 1. that Faith justifieth as the Condition , on performance whereof the Gift is conferred . 2. And that this Faith which is the Condition , is the Accepting of Christ as Christ , or the Anointed King and Saviour : ( both which are yielded me ; ) I must needs think that I have proved that the Receiving Christ as King , doth as truly Justifie , as the Receiving him as Priest or Justifier : ( Yet I had rather not say that either Justifies , ( because 1. it is no Scripture phrase , 2. and seemeth to import an Efficiency ▪ ) but rather , that [ we are justified by it , ] which imports here but a conditionality , and is the Scripture phrase . ) Till you have proved your exclusion of faith in one respect from the Justifying Office , and your confinement of it to the other , my proof stands good : I give you the entire condition : and ubi Lex non distinguit , non est distinguendum ; multó minus dividendum . And though those that assert the proper Instrumentality of faith in Justifying , or else the meer natural conditionality , may have something to say for their Division ; ( though with foul absurdities ) Yet what you can say , ( who have escaped those conceits ) I cannot imagine . Me thinks , if faith Justifie , as the condition of the Grant or Covenant , and this condition be the Receiving of Christ as Lord and Saviour , it should be impossible to exclude the receiving Christ as King , from Justifying , till you first exclude it from the said conditionality . A Quatenus ad omne valet consequentia . To Justifie therefore As the condition ( on which the Promise gives Christ , and with him Justification , ) must needs infer that we are justified by all whatsoever hath such a conditionality . Yet ( as I said before ) when we intend to express , not only or principally the Act of the Receiver , but also , or principally , the Grace of the Giver , then it is a fitter phrase to say , we are Justified by faith in his Blood , or by Receiving Christ the Saviour and Justifier : because it fulliest and fitliest expresseth that Grace which we intend , ( and thus Paul oft doth . ) So that they who distinguish between Fides quae Justificat , and Fides qua Justificat and admit that Act into the former , which they exclude from the latter , must prove what they say . ( Fides qua justificat , non Recipit Christum vel ut Regem vel sacerdotem , sed tantum Justificat . i. e. Qua est Conditio , non est Receptio : Nec qua Recipit Justificat ; i. e. Qua Receptio , non est Conditio : Materia & forma non sunt confundenda . Actus fidei est quasi materia , vel Aptitudo tantum ad officium conditionalitatis : Distinctio igitur ipsa est inepta . ) Now to your Answers : ( Pardon this prolixity . ) First I must tell you , that by that phrase [ the whole soul ] I mean the entire motion of the soul by Understanding and Willing , to its Object both as True and Good : For I know the whole soul may be said to understand in every Intellectual Action , and to will in every act of willing . But when it only understands or Assents , and not willeth , it doth not Act fully according to its Power , nor according to the nature of its Object , when the Goodness is neglected , and the Truth only apprehended . And it is not a compleat motion , seeing the Acts of the understanding are but introductory or preparatory to those of the Will , where the motion of the Rational soul is compleat . And so my Argument stands thus : If Justifying faith be the Act both of the understanding and the Will , then it is not one single act only : But &c. Ergo , &c. Prob. Anteced . Justifying faith is the Receiving of Christ : but Christ is Received by the Understanding and Will ; ( by the former incompleatly , by the latter compleatly : ) therefore Justifying faith is the Acting both of the Understanding and Will. Probatur Minor. Christ must be Received as Good , and not only his Word ( or himself ) as true : therefore he must be Received by the Will as well as the Understanding : for Goodness is the object of the Will. Here you answer 1. by confessing , that Faith is called a Receiving of Christ : 2. by interpreting that speech [ He is Received by the receiving his Word , which is received by Assent . ] This is worth a fuller enquiry , because the discovery of the proper Object of Faith , will shew the proper Act. The Intellectual Act [ Assent ) hath for its Objectum formale the Veracity of God , or the Authority of Gods Revealing or Testifying : This is not it that we enquire after . The material Object ( for we must use the Schools termes in this distinction , though perhaps fitter might be found , ) is 1. Proximius ; that is , the moral Verity of the Testimony or Word . 2. Vlterius , the Metaphysical Verity of the Things signified ( as Christs Person , God-head , Incarnation , Resurrection , &c. ) The former is but the means to the latter , and for its sake , and not for its self . In regard of this act of Assent , you may say as you do , that Christ is Received by receiving his Word : because the Belief of the Truth of the Enuntiation is the means of our apprehending the truth of the Thing propounded . But then 1. These are yet two distinct Acts as the Objects are distinct . 2. And this Intellectual Act is called a Receiving of the Truth Believed but imperfectly because it leads to that Act of the Will which ( in morality ) is more fitly and fully called a Receiving : and therefore if Assent produce not that Acceptation or consent of the Will , it cannot fitly it self be called a Receiving of Christ . ( For of the Intellects Reception of the Intelligible Species , I suppose we neither of us speak . ) The material Object of Justifying faith as it is in the Will , is 1. Principal , and Adaequate , which is Christ himself . 2. Subservient or Instrumental , which is the Covenant , Promise , or testamentary Gift , in & by which Christ is offered and Given . These are two distinct Acts , as the Accepting of a Testament , and of the Legacy : of a Pardon written , and the real Pardon thereby signified : or of the Oath of Allegiance , and of the Prince to whom we swear . But because of the Relation between the one and the other , Faith may be called a receiving of Christ , or a receiving of the Gospel . Yet so , as still the proper principal Object is Christ , and the Gospel but ●ediate , as to him . These are my thoughts . Now ( if I am able to understand you ) your words import , that in your Judgement , Christ is received two wayes : 1. by Faith , and that is only by Assent : and this is only by receiving his Word : that is , in Believing it to be True. 2. By other Graces ; and those I think , you refer to the Wills receiving . Against this opinion I further alledge , 1. Almost all Protestant Divines acknowledge faith to be the Act ( or rather Acts ) of both faculties , even Dr. Downame not excepted ( and Ca●●ro himself speaks sometime darkly ) insomuch that Melancthon , Joan ▪ Cr●cius and many more make it the judgement of Protestants in opposition to Popery . And so doth Amesius in Bellarm. Enerv. though he judge it ( as Camero ) not accurate , in M●dul . l. 1. c. 3. sect 22. Yea he that though it must be but in one faculty , chooseth to place it only in the Will , and excludes Assent , as being called faith quia parit fidem . Excellent Davenant saith , Insactu fidei justifit antis Totu Anima se convertit ad causam justificantem . Determin . Q. 38. pag. 174. And again , Fides illa quam scriptura justificantem agnoscit , habet in se complicatum actum Voluntatis & Intellectus . Determin . Q. 37. pag. 166 ▪ Again , Neque nobis absurdum sed valde consentaneum videtur , actum illum quo tota anima purificatur & Justificatur , ad Totam animam pertinere : ita ut in nudo intellectu habeat initium ; in Voluntate complementum ibidem . Again , Quod Philosophantur Voluntatem & Intellectum esse duas potentias reipsa distinctas , dogma philosophicum est , ab omnibus haud receptum ; & Theologicis dogmatibus firmandis aut infirmandis fundamentum minime idoneum ▪ Idem ibid. 2. Assent is not any full moral Receiving of Christ : But faith ( which Justifieth ) is a full moral Receiving of Christ , ( Job 1.12 . ) therefore Assent alone is not the faith that justifieth . I know there is a Metonymie in the word Receive ( because in strict speech in Physicks , Recipere est pati ) But it is so usual and near , that in morality it is taken for a proper speech , to call the Acceptation of an offered good [ A Receiving . ] 3. There is such a thing as the proper accepting of Christ , required as of flat necessity to Justification and Salvation : But this acceptation is not in Scripture called by the name of any other Grace : therefore it is taken for an Act of faith . The Maj. I hope no Christian will deny . For when Christ is offered to the world as their Saviour , Redeemer , Teacher , King-Husband ; who can think that the accepting of him is not required , yea even in the offer ? Not a physical Reception which some absurdly and dangerously dream of , but a moral ; as when a people take a man for their King or Teacher ; or a woman takes a man for her Husband . And for the Minor : Receiving Christ offered is not usually expressed in the term , Hope , Joy , Charity , Repentance ; therefore it is included in the word Faith ( unless you can name some other Grace which it is usually expressed by . ) 4. The Grace by which we are united to Christ is Faith : But it is receiving Christ by which we are so united to him ; therefore it is faith which is the receiving of Christ . I suppose none will deny that it is Christ himself that we must be united to by believing , and not the Word or Promise ; and that it is receiving Christ which unites us to him , is obvious both from the language of Scripture , and the nature of the thing . A People is united to their Prince , as the head of the Republique , and a Church to their Teacher , and a woman to her Husband , by the Wills consent or acceptance , and not properly ▪ ( but only initially , preparatorily , imperfectly and improperly , and if it be alone , not at all ) by believing the Truth of their words . Amesius saith , Medul . l. 1. c. 3. § . 18 Fides etiam cum sit primus actus vitae nostrae , qua Deo in Christo vivimus , consistat necesse est in unione cum Deo , quam nullo modo facere potest Assensus adhibitus veritati quae est de Deo. 5. By faith it is that we give up our selves to be Christs Disciples , Subjects , Members ; ( For Scripture ascribes not this to other Graces usually or chiefly . And to take him for our Saviour and Head , and give up our selves as his redeemed and Members , is all one work . ) But it is not by Assent only , chiefly or fully at all , that we give up our selves to Christ as Disciples , Members , &c. Therefore it is not by Assent properly or fully that we receive Christ . So Amesius ubi supra , § . 19. Crediturus etiam porro cum ex miseriae sensu , & omnimo●ae liberationis , cum in se , tum in aliis defectu , necesse habeat se dedere Deo in Christo tanquam Servatori sufficienti & fideli , Deditionem istam facere non potest ullo modo per Assensum Intellectus , sed per Consensum Voluntatis . And indeed I think this Dedition or self-delivery to be part of Faith : and that the covenanting in heart with God in Christ , is the very justifying faith , taking him for ours , and giving up our selves to him as his : and the external Covenanting is the profession of Faith : and that Baptism is the marriage-solemnization , and engaging sign and means . 6. That Act which cannot be discerned in a Saint ( in it self ) from what may be in the wicked , is not the receiving of Christ ( fully or properly ) which justifies : But the Act of Assent to the Truth of the Gospel , as it is in a Saint , cannot in it self be discerned from what may be in the wicked . Therefore the Act of Assent is not the Receiving of Christ which justifies . The Major is hence evident : In that justifying faith being the condition of our Justification , must needs be the great Mark to know by , whether we are justified or no : But if it could not be known to be sincere it self , in vain is it made a Mark to know our state by : yea or a Condition , almost , when a man can never tell when he performeth it . The Minor I have endeavoured to prove in an Additional Chap. to the third part of my Book of Rest , to which for brevity , I refer you . Dr. Stoughton , I have there shewed you , saith as I : A●esius saith , Medul . l. 1. c. ● . § . 4. quāvis fides praesuppmat semper notitiā Evangelii , nulla tamen datur in quoquā cognitio salutifera , & ab illa quo in quibusdam non salvandis reperitur , diversa , nif● consequenter ad actum istū voluntatis , & ab ipso dependens . Job . 7.17 . and 8.31.32 . 1 John. 2.3 . I doubt not but ( in the Intensness of Degree ) there is a difference between the Intellectual acts ( as Knowledge and Assent ) in a Saint and a wicked man : but if any think that they are in themselves discernable , I would he would tell me one Mark of the difference . In their different Effects on the Will , I know they are discernable . 7. If you acknowledge that other Graces receive Christ as well as Faith , and receiving of Christ doth make him ours , and so justifie ; then you must acknowledge that other Graces justifie as well as faith ; ( yea not secondarily only , but as Principally as Faith : ) But that you will be loth to do . The consequence will not be avoided , but by shewing that there is a twofold receiving of Christ , and that one justifieth , and the other not : which when you have proved from Scripture , I will yield : but then at least I shall gain this , that receiving Christ justifies not properly ex natura actus , sed ex voluntate Ordinantis : and if I get that , I get the main part of the cause in controversie . 8. Affiance is judged by Divines to be an Act of the Will : But Affiance is judged by the same Divines to be the justifying Act : Therefore they judge that the justifying Act ( and consequently the Reception of Christ ) belongs to the Will. 9. The Velle or Elicite act of the Will which I insist on , is the very first Act , and goes before Affiance ( as it denotes any other Act of the Will : ) Therefore either this Velle must be the justifying Faith and Reception of Christ , or else they must say that there is a saving reception of Christ that goes before the justifying or Reception : which sure they will not grant , that make that Faith the actus primas vitae spiritualis . 10. Lastly , The opinion seems to me so Improbable , without and against reason , and so dangerous [ that God doth assign one only Act of the soul to the Office of justifying , especially the act of assent ] that I dare not entertain it without proof It is improbable that in a Moral , Political , Theological Matter , the Holy Ghost should speak , as if it were in the strictest discourse of Physicks . It is improbable that God should speak to man in such a Moral discourse , so as no men use to speak , and therefore so as men could not , without a further explication understand . Doth he that speaks of receiving a man to be our Husband , King , Master , &c. mean it of one only Act ? ( though I know Consent is the chief . ) Or he that gives any great matter on Condition of such Receiving , Doth he mean that any one single Act is that Condition ? Much less Assent . Or is there any likelyhood , that when other Acts do receive the same Object , Christ , in a way of as high honouring him , that yet God should confine Justification to one Act , setting by all the rest ? Yea when the rest are acknowledged to be part of the Condition ? ( and Receiving as Lord , to be the fides quae ? ) I know God is not bound to give man a Reason of his Laws : but yet he usually doth it : and we must take heed of asserting that to be Gods Law , which appears unreasonable , till we can prove what we say . Yea what a dangerous loss will Christians then be at , who will hardly ever be able to find out this single Act , what it is and when they have it ? And he that knows how quick Spirits are in their actings , and withall how little able we are to observe and discern them , perhaps many doubt , whether you can find a name for any single act of a soul , or know when it is one Act , and when many . In the forementioned Instance , A woman is condemned for Treason ; the Prince writeth to her , that he hath dearly paid her Ransom & will not only deliver her , but also make her his Queen , if she will Believe this , and Receive him accordingly ; If now the Lawyers should dispute the case , what single act it was that she was Delivered and Dignified by , whether an act of the Intellect only , or of the Will only ? whether Assent only , or Affiance ? Yea whether agendo vel patiendo ( as many here do . ) would not men think that learning made them dote ? And I would entreat you to consider , whether it were Gods Design in the Gospel , to advance any one Act of mans soul above the rest , and so to honour it ? or rather to advance the Lord Jesus whom faith Receiveth ? as Mr. Gataker tels Sal●marsh , Many speak dangerously in over-magnifying their own faith , when they should magnifie Christ whom it relates to . I know the great thing that sticks with some , is that the Scripture oft seems to describe faith by the Act of Assenting . But consider , so it doth in other places by Trusting , Resting , Taking , Receiving , Coming , Eating and Drinking , ( which Metaphors must needs signifie acts of the Will , ) &c. which shew that it is not any single Act. Again , as I said , the whole is denominated from the first leading and most difficult Act : the Language of Scripture is much fitted to the times and temper of the persons to whom it was spoken . Now the Jews did generally and gladly acknowledge that the Messias or Mediator must be Received , Welcomed , Honoured , Loved , submitted to : but they could not Believe that Christ was he ; And this was foolishness to the Gentiles also , as well as a stumbling-block to the Jews ; that one that lived and walked among them , and seemed a poor contemptible man , and at last was crucified , should be God and the great Redeemer and Lord of the world . I tremble sometimes to think , if we had lived our selves in those times , how hard it would have been even to us to believe ; so that when the great Difficult act is named , the other ( Consent and Affiance ) are still implyed , and included . I will end with Amesius true observation to this purpose , Medul . l. 1. c. 3. Quamvis in scripturis aliquando Ascensus veritati quae est de Deo & Christo , Joh. 1.50 . habetur pro vera fide ; includitur tamen semper specialis fiducia : atque adeo omnibus in locis ubi sermo est de salutari fide , vel praesupponitur fiducia in Messiam , & indicatur tantum determinatio , vel applicatio ejus ad personam Christi ; vel per Assensum illum designatur , tanquam effectum per suam causam , Joh. 11.25 , 26 , 27. ( § 20. ) The second Argument which you answer , lyeth thus . If Faith be the work of the Heart and the whole Heart , then it is not only in the Understanding , but in the Will also . But the former is the words of Scripture , Act. 8.37 . Rom. 10.10 . Ergo , &c. Here you answer that [ the whole heart notes not every inward faculty , but ( as often ) sincerity . ] To which I Reply , 1. The word [ whole ] I yield to Illyricus signifies the sincerity , which is usually expressed by Integrity , but the word [ Heart ] signifies the subject ; and is commonly taken for the Will , and oft for the whole soul , Vnderstanding and Will , ( as most Fathers , Schoolmen and Divines judge in the Point , though the two former placed too much of it in the Assent : ) but where and how oft do you find the word [ Heart ] used for the sole Intellect ? I pray shew the place . 2. The proverbial speech [ with all the Heart ] is not used in Rom. 10.10 . but only subject barely expressed : with the Heart man believeth to Righteousness . My third Argument ( as you place it ) was to another use , which is of less moment . As I judge Faith to be taken , 1. sometimes more strictly for meer Assent to a Testimony : ( so James takes it when he saith , the Devils believe . ) 2. And sometimes more fully for Assent and Acceptance , or Consent : ( so Paul takes it ; and so it Justifieth . ) So 3. I suppose it is sometime taken most largely and improperly , for the full performance of the conditions of the New Covenant . If any deny this , I have no mind to contend for it , because it is but about a word , and not the thing . Your answer is twofold : 1. that Heb. 5.9 . speaks of obeying Christ , but doth not call faith obeying Christ . I Reply . That Obedience which containeth the Condition of salvation by Christ ( whereof Justification is a part ) must needs include Faith : But the word Obedience Heb. 5 9 containeth the condition of salvation by Christ ; therefore it includes faith . He is become the Author of Eternal salvation to all them that obey him . Your second answer is , [ It may be obedience by Assent , that Christ is the Messiah , died , rose , &c. ] Repl. 1. If Obedience of meer Assent be not made the condition of Eternal salvation in Scripture , then it is not that obedience which is here mentioned : But the former is true : therefore the latter . 2. The first Assent to these Gospel Truths is not in a full proper sence called Obedience to Christ at all : therefore not here to be so understood . As subjection , so obedience is a term of Relation on supposing the Authority of a Superior , the acknowledgement of that Authority , A command from that Superior , and that the action be therefore done because so commanded . Now the first Assent to , or acknowledgement of the Redeemers Office and Soveraignty , must needs in order of Nature precede all obedience to him as a Soveraign . I confess improperly a man may be said to obey , when he yields to the Reason and perswasion of another ; but this wants the very form of obedience properly so called . If it be true that the first Acceptance of Christ for our Soveraign as Redeemer , by the Wills consent , may be both the Reception of him for King , and Obedience to him : Yet in order of Nature it is respectively a Reception first ; though in time it is both at once . But the first Assent to Christs Soveraignty cannot be an obeying him as Soveraign . And for the understanding the Text , when I find Christ give the world , a systeme of Precepts , and tell them that he is become the Author of Eternal Salvation to all them that obey him , I dare not without Reason restrain that obedience ( in the sence of it ) to some one or two acts : Especially when I find that he hath made the like promise on condition of other acts of ours besides Believing : as in many Text I have shewed in those Aphor . Take my yoke and burden , &c. Learn of me to be meek and lowly , &c. and I will ease you , and ye shall find rest : Forgive and ye shall be forgiven . He that confesseth and forsaketh his sin shall have mercy , with multitudes of the like . And Rom. 10. that is called Faith , ver . 14 , 17. which is called obeying the Gospel , ver . 16. And if the Gospel do as directly and urgently command Consent as Assent ; yea if it command love to Christ as of equal necessity with both , I have reason to think that in this large sence , Faith includes it . Why should obeying the Gospel , and obeying the Truth , be made Synonima's with Believing as it is one single Act , when the Gospel commands many other Acts as of aequal necessity and excellency ? Let me argue thus ex concessis , from your self and others . Most Divines affirm that the proper Reason why Faith justifieth , is its Relation to Christ ; because it is a Receiving of him ( it justifies Relative i.e. A Christ received Justifies : ) but Mr. Tomb●s confesseth that other Graces receive Christ as well as Faith : therefore other Graces justifie as well as Faith. The Consequence is a Quatenus ad Omne . What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import in their first signification , is not to our business so much as in what sense they are commonly used : No doubt they may signifie properly our yielding to perswasion , improperly called Obeying : but that they are put for proper Obeying usually in Scripture , most Interpreters affirm . You may therefore as well draw to your purpose the Latin Obedire , because it is but quasi ob-audire . Indeed the Obedience to a Teacher ( as to Christ and his Ministers , and of Scholars to their Master ) who useth both Argument and Authority , is fully and fitly expressed in those words . The word [ Gospel ] is principally spoken of the Doctrine of Good tidings or Mercy by Christ ( but sure not only of the Historical or Declaratory part , but also , yea principally of the Promise or Offer : ) but the whole New Covenant or Law of Christ ( for so it is , and so the Ancients unaminously call it ) containing Precepts and Threatnings also , is called his Testament , Covenant , Gospel , being so denominated from the more excellent part . Heb. 7.18.19 , 22. The Testament of Jesus is opposed to the Commandments of the Law , and called Better : therefore it comprizeth Christs Commands , proper to him . And is it not Christs whole Law which is of force when he is dead , and called his Testament ? Heb. 9.17 . And when the Apostle saith , They were made able Ministers of the New Testament , doth he mean only of the History , or the Precept of faith , and not of Love , Hope , Repentance , &c. Let his preaching witness , as the Expositors , ( 2 Cor. 3.6 . ) Or let Christ in giving them their Commission tell you what that New Testament is , Mat. 28. Go Disciple all Nations , &c. teaching them to observe all things what ever I command . And not to strive about words , you know that New Law of Christ , which is called his Testament , Covenant , Gospels , &c. hath all the Precepts in it which you mention . Is it not Precepts as well as Narrations which Mark calls the Gospel , Mar. 1.1 . ? Was it not the Gospel which Christ and the Apostles preached ? And they preached Repentance and Faith ▪ and so commanded Duty : If a man loose his Life for publishing or obeying Christs Precepts , doth not the Promise belong to him , Mar. 8.35 . and 10 29 ? Or is that Promise to them only that suffer for the Declarative part only ? Is the Gospel that must be published among all Nations , the History only ? Mar. 13.10 Was the Precept of Accepting Christ , loving him in sincerity and obeying him &c. no part of that Gospel ▪ to which Paul was separated ? Rom. 1.1 . in which he served in Spirit , ver . 9. of which he was not ashamed , ver . 16. and which he was put in trust With , 1 Thess 2.2 , 4. Was it only the Declaration of Christs Death , Resurrection , &c. which is the Gospel according to which mens secrets must be judged ? Rom. 2.16 . or according to which the Jews are enemies , Rom. 11.28 . compared with Luk. 19.27 . Is not it larglyer taken , 2 Cor. 8.18 ? And subjection to the Gospel implies it preceptive , 2 Cor. 9.13 . Peters withdrawing and separating from the uncircumcision , and fearing the Jews , and dissembling , and Barnabas with him , was A not walking according to the Truth of the Gospel , Gal. 2.14 . The false Apostles preached another Gospel , and the Galathians turned to another Gospel , when the former preached , and the later received the Doctrine of the Necessity of being circumcised , and keeping Moses Law , Gal. 1.6 , 7. so that the word [ Testament ] and [ Gospel ] includes Laws or Precepts of Duty . 4. To that of the sense of Gal. 3.12.23 . about the largest extent of the word Faith , it being as I said , of so small moment , I intend not to insist on it . My meaning is but this ; that some other Graces are intended reductively , and the chief named for all . But by your answer I understand , 1. That you take not faith to be the whole fulfilling of the condition of the New Covenant : which concession shall satisfie me , what ever you think of the sense of the Word , of these Texts . 2. but the rest of your Ans . I am unsatisfied in . You say [ by Faith only the condition of the Covenant concerning Justificaiion in this Life is fulfilled : not concerning every benefit of the New Covenant : Repentance is the condition of Remission of sins : forgiveing others , doing good to the Saints , of entering into Life . ] Repl. 1. You know that not Wotton and many great Divines of England only , but of the most famous Transmarine , do take Justification and Remission to be one and the same thing . I have received Animadversions from divers learned Divines lately on these Aphorisms , and three or four of them blame me for making any difference between Justification and Remission ; though I make as little as may be . And can you think then that Remission and Justification have several conditions ? If they are not wholly the same , yet doubtless the difference is exceeding small , and rather notional then real . The same Commination of the Law doth both condemn and oblige to punishment . Remission is a discharge from the Obligation to Punishment ; and Justification is a discharge from the condemnation . So much then as that Obligation to Punishment , differs from the Laws condemnation , ( which is nothing , or so little as it is not obvious to be discerned , ) so much doth Remission differ from Justification . Yea even those Divines that in pleading for the interest of the active Righteousness to Justification , do to that end make Justification to have two parts ; yet one of them , they say , is Remission of sin ; as the other is the Imputation of Righteousness . And I pray how then can these two parts of the same Justification have two divers conditions , so as one is appropriated to one , and excluded from the other ? I remember no reformed Divines , but they either make Justification and Remission to be all one ; or Remission to be part of Justification , or else to be two Relations ( or other effects ) immediately and at once ( in order of time , if not of nature ) resulting or proceeding from the same foundation ( materially ) or other cause . Though Gataker and Bradshaw make them to differ , it is but in this narrow ( and almost unconceivable way ) but in time to concur . I must therfore differ from you in this , that they have divers conditions : and wait for your proof of it . But it seems you will give us leave to say , A man is not pardoned by faith only ; And yet he is justified by faith only ! and that as a condition ! Faith then it seems can do the whole , but not one half ( as some judge ) or can do , and not do the same thing ( as others . ) 2. But do you think that Repentance is not necessarily Antecedent to Justification , as well as to Remission ? If you say No ; the current of the Gospel Doctrine will confute you : which usually putteth Repentance before Faith : and those Divines that say it followeth after it , do yet make them concur in order of time . But if Repentance do necessarily precede Justification , ( as I doubt not but you will yield ) then let me know to what purpose , or under what notion or respect , if not as a Condition ? Can you find any lower place to give it ? 3. But if you should mean that Faith and Repentance are the condition of our first Justification and Remission , but afterwards only of our Remission . I Answer , 1. According to your Judgement ( who take Justification to be one act transient , once only performed , and neither a continued Act , nor renewed , or repeated , ) neither Faith nor Repentance afterwards performed , are any conditions of our Justification in this Life . This may seem a heavy charge , but it is a plain Truth . For that Justification which we receive upon our first believing hath only that first Act of faith for its condition ( or as others speak , its Instrumental cause ) We are not justified to day by that act of Faith , which we shall perform to Morrow , or a Twelvemonth hence ; so that according to your opinion , and all that go that way , it is only one ( the first ) Act of Faith which justifies ; and all the following Acts through our whole life , do no more to our Justification , then the works of the Law do . I would many other Divines that go your way ( for it is common as to the dispatching of Justification by one Act ) would think of this foul absurdity . ( You may add this also to what is said before , against your opinion herein , ) Where then is the Old Doctrine of the just living by faith , as to Justification ? I may bear with these men ( or at least , need not wonder , ) for not admitting Obedience or other Graces to be conditions of Justification as continued , when they will not admit faith it self . Who speaks more against faith , they or I ? When I admit as necessary that first act , and maintain the necessity of repeated acts , to our continued Justification ; and they exclude all save one Instantaneous act ? 2. And what reason can any man give , why Repentance should be admitted as a condition of our first Justification , and yet be no condition of the continuance of it ? or what proof is there from Scripture for this ? I shall prove that the continuance of our Justification hath more to its condition then the beginning ; ( though learned men , I know gain-say it : ) but surely less it cannot have . 4. But why do you say only of Repentance that [ it is the condition of Remision ] and of forgiving others , that [ it is the condition of entring into life ? ] Have you not Christs express words , that forgiving others is a condition of our Remission ? if ye forgive men their trespasses , your heavenly Father will forgive you ; but if you forgive not men , &c. Nay , is not Reformation and Obedience ordinarily made a condition of forgiveness ? I refer you to the Texts cited in my Aphorisms : Wash you , make you clean , put away the evil of your doings , &c. then if your sins be as crimson , &c. He that confesseth and forsaketh his sin , shall have mercy . And I would have it considered , if Remission and Justification be either the same , or so neer as all Divines make them , whether it be possible , that forgiving others , and Reformat on or new Obedience should be a condition of the continuance or renewal of a pardoning Act , and not of Justification ? Doubtless , the general Justification must be continued , as well as the general pardon : and a particular Justification I think after particular sins , is needfull as well as particular pardon : or if the name should be thought improper , the thing cannot be denyed . Judicious Ball saith as much as I ( yet men were not so angry with him , ) Treat . of Covenant . pag. 20.21 . [ A disposition to good works is necessary to Justification , being the qualification of an active lively faith . Good works of all sorts are necessary to our continuance in the state of Justification , and so to our final Absolution , if God give opportunity : but they are not the cause of , but only a precedent qualification or condition to final forgiveness and Eternal bliss . ] And pag. 21. [ This walking in the light as he is in the light , is that qualification whereby we become immediatly capable of Christs Righteousness , or actual participants of his propitiation , which is the sole immediate cause of our Justification , taken for Remission of sins or actual approbation with God. ] And pag. 73. [ Works then , or a purpose to walk with God , justifie as the passive qualification of the subject capable of Justification , or as the qualification of that faith which justifieth . ] So he . 5. How will you ever prove , that our Entering into Life , and our continued remission or Justification have not the same conditions ? that those Graces are excluded from one which belong to the other . Indeed the men that are for Faiths ▪ Instrumentality , say somewhat to it ; but what you can say , I know not . And for them , if they could prove Faith Instrumental in justifying co nomine , because it receives Christ by whom we are justified ; they would also prove it the Instrument of Glorifying , because it Receives Christ by and for whom we are saved and Glorified . And so if the Instrumentality of Faith must exclude obedience from justifying us , it must also exclude it from Glorifying us . And I marvel that they are so loose and easie in admitting obedience into the work of saving , and yet not of continuing or consummating Justification , when the Apostle saith , By Grace ye are saved , by Faith , and so excludes obedience from Salvation in the general as much as he any where doth from Justification in particular . 6. But lastly , I take what you grant me in this Section , and profess that I think in effect you grant me the main of the cause that I stand upon . For , as you grant , 1. That faith is not the whole condition of the Covenant . 2. That Repentance also is the condition of Remission ( which is near the same with Justification . ) 3. That obedience is the condition of Glorification ( which hath the same conditions with final and continued Justification . ) 4. So you seem to yield all this , as to our full justification at Judgement . For you purposely limit the conditionality of meer faith to our Justification in this Life . But if you yield all that I desire ( as you do , if I understand you ) as to the last justification at Judgement , then we are not much differing in this business . For I take ( as Mr. Burges doth , Lect. of Justification 29 ▪ ) our compleatest and most perfect Justification to be that at Judgement . Yea , and that it is so eminent and considerable here , that I think all other Justification is so called chiefly as referring to that . And me thinks above all men , you should say so too , who make Justification to lie only in sententi● judicis , and not in sententia Legis : And so all that go your way ( as many that I meet with do . ) If then we are justified at Gods great Tribunal at Judgement , by obedience as the secondary part of the condition of the Covenant ( which you seem to yield . ) 1. We are agreed in the main . 2. I cannot yet believe that our Justification at that Bar hath one condition , and our Justification in Law ( or in this Life , as continued ) another . He that dyeth justified , was so justified in the hour of dying , on the same conditions as he must be at Judgement . For 1. There are no conditions to be performed after death . 2. Sententia Legis & sententia judicis do justifie on the same terms . Add to all this what I grant to you , [ that our Justification when first begun here , is by faith ( supposing Repentance ) before and without the practice of obedience , ] and then see how near we are . The fifth Argument which you mention is grounded on the common Maxim , Non est distinguendum ubi Lex non distinguit , and runs thus : If the Scripture in propounding to man the adaequate Object of justifying Faith , ( Christ ) do not divide Christ , and say , [ In believing him to be a Priest , your faith is justifying , but not in believing him to be King , or Prophet , or Head , ] but propoundeth Christ undivided as this Object ; then must not we distinguish or divide , but take Christ entirely for the object of justifying Faith. But the Scripture doth not divide or distinguish in this case ; therefore we must not . It is Christ that must be Received , and believed in : but a Saviour and not a King , is not Christ . It is Christ as Christ . His very Name signifieth as directly his Kingly office at least , as his Priestly . And if you confess that the same act of Faith at the same instant Receives Christ both as Priest and King , then I shall stay my assent to your opinion till you bring me the Scripture that saith , it is faith in this notion ; and not in that which justifies . God speaks plainly that whosoever believeth shall be justified from all things , &c. And you confess this Believing is the Receiving Christ for King and Priest ; and that it justifies as a condition ; and doth not your ( unproved ) distinction overthrow this again ? The sixth Argument which you mention , runs thus : If Scripture particularly propound Christ as King , as the Object of justifying Faith , then Christ as King is the object of it : But Scripture doth so : Ergo , &c. I have named you some places where it so doth , a little before . The seventh is to the same purpose with the fifth . You name two Texts as proving that Scripture tyeth Justification to the Receipt of Christ as Priest only : But there is not a word in the Texts to that end . Rom 3.25 . speaks of Faith in Christs blood , but not a word for excluding Faith in his Obedience , Resurrection , Intercession , or Power , much less excluding our consent to his full Authority or Office. The word [ Only ] is not in the Text. You may as well say , that it is [ only ] by faith in his Name , and so not in his blood , because other Texts say , it is by faith in his Name . See Acts 13.16 . The other Text , Rom. 5.9 . speaks neither a word of Faith , nor excludes Christs obedience ( by which many are made Righteous ) nor Resurrection ( for he Rose again for our Justification . ) nor his Intercession , ( for who shall condemn us ? it is Christ that died , yea rather that Rose again , and is even at the right hand of God , who also maketh Intercession for us , Rom. 8.34 . ) And all these parts of Christs Priestly Office must be excluded , if you will affix the word [ Only ] to the Text , which saith , we are justified by his blood . Indeed you make so a quick dispatch in the Controversie about the active and passive Righteousness . The same answer serves to what you say in the eighth , and ninth , and tenth , being the same with that you say here . I marvail how you would form an Argument from 2 Cor. 5 21. Gal. 2.21 I Where you say , Obedience is not an essential part of Faith , I yield it willingly , taking Faith properly and strictly , and not in the largest improper sense . But that it justifies as immediatly as it Receiveth him as King , as it doth in Receiving him as Priest , I shall take for proved , till you prove the lawfulness here of dividing Christ , and Faith , or distinguishing , and appropriating justifying to one respect , and excluding another in the same act of Believing , and the same Object Christ . And to what is said before , let me yet add this , 1. If Christ be not received as a true compleat Saviour , except he be Received as King , then Faith justifies not as it Receiveth him for Priest only : ( for you here confess that he justifies as he is Received as a Saviour . ) But the Antecedent is evident : for as King he saveth his people from sin and Satan , and all their enemies , Ergo , &c. 2. If Christ as King do justifie us , then he must be Received as King to Justification . But the former is undenyable , Mat. 25. &c. Ergo. &c. The Consequence is raised on your own Grounds . The eleventh Argument ( as you number ) doth suppose several points ( very weighty with me , which I undertake to make good ) which do overthrow the unsound grounds which the contrary minded go upon . 1. I suppose that Faith justifieth principally ex Voluntate ordinantis , and not ex natura actus ; though it have Aptioudinem ad officium in ipsa rei natura . 2. I suppose Christ is first received by Faith , and his Benefits come with him , and in order of nature are after the Receiving of him . These things being supposed , it strongly perswades me , that the entertainment of Christ as King , was never intended by God to be excluded from the conditional Interest in Justification , when I find in Scripture that his own Dominion was an end of his Death , Resurrection and Reviving , and that God doth so insist on this point , to bring the world to subjection to Christ , Psalm 2. &c. And that the honouring and advancing of God the Father , and the Mediator God-man , is the most Noble excellent use of our faith . Is it then any whit probable that it is Gods meaning to exclude this respect of the act from any conditionality herein ? Shall I again tell you the true ground of mens mistake ( as I think ) in this Point ? They look on Faith as if it were a natural Reception , and did make the thing received theirs immediatly and formally , as it is such a Receiving ex natura rei , and not as it is Receptio moralis whose effect depends wholly on , and its efficacy or Interest is derived directly from the Will , Constitution or Ordination of the Legislator and Donor , and so doth what it doth as a condition in Law-sence . And I pray search , whether in this Question , you do not confound your Notions ex parte objecti , and ex parte Actus ? Let me conclude all by the Illustration of my former similitude . A woman condemned for Treason , is Ransomed by the Prince , who Decreeth , that if she will Believe that he is her Redeemer , and will take him as her Master , Redeemer and Husband , she shall be Delivered and made his Princess ; else not . Now the question is , what is the condition of this womans deliverance and Dignity ? Is the condition of her Deliverance and Pardon , the taking him only under the Notion of a Pardoner or Deliverer ? And is the condition of her Dignity , only the Taking him as a Prince who is Rich and Honourable ? No. The condition on her part , is the Taking him entirely to all these uses , or in all these Respects , and more : even the marrying him , and covenanting to be his , as a faithfull spouse and Subject ; and first acknowledging what he hath done for her freedom and advancement , then to take him for her Husband and Lord , that hath done this to advance and free her . And while she is faithfull to this marriage covenant , in the performance , she shall enjoy these Benefits : but if she forsake him and choose another , as with him she received her Dignity , so with him she shall lose them all . So that ex parte actus here is no room for your quatenus and distinguishing . But now if the Question be intended not ex parte Actus , or , what is the condition on her part , but only what is it in him that she receives for her Husband , which doth deliver her ? Why then we say , it is his Ransom , his love and free mercy , &c. And if the Question be , what is it in him that dignifieth her ? Why I say , it is his Dignity and Riches of which she participateth ; together with the same his free mercy as the Impulsive cause . And so she is Dignified by Receiving or marrying him quatenus a Prince , rich and Honourable , and not quatenus a Redeemer only : and she is delivered by taking him as a Deliverer or Redeemer , and not as an honourable Prince . The meaning of all this is no more , but that he doth not redeem her as a Prince , nor dignifie her under the notion of a Redeemer : and so on his part you may distinguish . But yet as to the conditionality on her part , there is no room for distinguishing at all . For is not this all that Paul ayms at in speaking so oft of Faith in Relation to Christs death and Righteousness , rather then to his Government ? to note [ what in Christ received doth justifie ] rather then [ what respect of our act of faith is the condition ? ] And may not this tend to an accommodation between us in this Point ? especially with those Divines that say , Faith is taken Relatively , when we are said to be Justified by it ; and it is said , to be Imputed to us for Righteousness ? The Lord enlighten our dark understandings , and give us love to the Truth and one another . HAving done with this , I proceed to your Additional Paper , which I lately received , and for which I am also really thankfull to you . But the Answer needs not be long . 1. You think the 66. Thes . hardly reconcilable with the words cited out of pag , 191 of that of Baptism , Rom. 3.25 & 5.9 . But I see not the least appearance of a contradiction Christ whom justifying Faith receives , doth Redeem us by his blood , and not chiefly by his Principality ; and he saves us as a Saviour , and ruleth us as a Ruler , &c. But that faith which on our part is the condition of our interest in him & his Benefits , is the Believing in , or receiving Christ as Christ , or as he is offered to us in the Gospel ( as the Assembly in their Catechism well express it . Davenant , Culverwell , Throgmorton , Mr. Norton of New England ( Catech ▪ pag. 29. ) and many more say as I in this : but I will not weary you with citations having been so tedious already . But I am glad to feel you yielding to the Truth , ( for it is a weighty Point ) as you seem in the next words , where you say that Christs Death is the sole or chief object of Faith as Justifying . If you yield once that it and his Priestly Office is not the sole Object , I will never contend with you about their Precedency , which is chief . I have confessed to you , that it is a fuller ( and ordinarily fitter ) phrase , to say , we are justified by faith in his blood , then to say , we are justified by faith in his Government , because it pointeth out Relatively the causality in the Object , and not only the conditionality in the Act. But I think when you respect the said condition especially , that then it is the fittest speech to say , we are justified by faith in Christ . 2. YOur next are all of other Subjects . The second is , whether Luke 12.24 import not a denial of Title in Christ to Judge . The answer is obvious , 1. He had not that derived Title from men , which was necessary to him that should exercise the place of a Magistrate . 2. Christ speaks not of Soveraignty ( that he had : ) but Magistracy ( which is distinct from Soveraignty , as being the Executioner of Lawes , which Soveraignty makes , and being under the Law , when the Soveraign qua talis is above them . ) 3. His Interrogation may perhaps be no Negation . 4. But the plain answer which I stick to is this . Christ had not then a Title or Right to the actual exercise of his power , as to divide Inheritances . The General of an Army to ransom a Souldier that should dye for Treason , doth agree with the King , that he will put himself in the place of that common souldier for a months time , and will do all his duty , and will venture his life in some desperate service . Now during this time while he is in the souldiers place , the General hath not title to the Actual Rule , &c. as before he had : not because he hath lost it , but because it will not stand with the state and duty of a souldier which he hath voluntarily put himself in . Yet at the same time , his Lieutenant General and other Officers that have their Commissions all from him do Govern. So here : will it follow that because Christ had not Title by himself to exercise the place of a Ruler and Judge being then in the state of a servant , that therefore now he hath not the Soveraignty ? 3. YOur third is from Col. 1.14 . I suppose you mean the thirteenth . But little know I how you would thence argue with any seeming strength . Christ hath a threefold Kingdom . The first ( where he most fully Ruleth ) is the souls of Believers . It follows not , that a man that is not of this Kingdom , is not of Christs Kingdom at all . The Kingdom of God is thus within us . The second is , The Church Visible . This the Apostle here speaks of , and of this Heathens are no members . The third is , The whole world of mankind , whom he hath bought under his Dominion , and to be at his Disposal ( Rom. 14.9 . &c. ) who are delivered into his hands , and over-rued by him , and he is their Rightfull King , and will Judge them as their King ▪ and give them the reward of Rebellious Subjects that would not consent to his actual Rule , ( Luke 19.27 , &c. ) and not only as Rebels against God as Creator . If he be not their King , they cannot be judged Rebels against him . Yea the Law of Nature is now his Law , by which he in part Ruleth them though they know him not , ( many know not the true God , who yet are partly Ruled by that his Law : ) . The Jews crucified their King , though they were Infidels , and knew him not to be their King. To conclude this Subject , I desire you but to consider , whether there be any inconvenience appearing in the acknowledgement of Christs General Dominion ? and whether it be not the plain and frequent speech of Scripture ? And on the other side , whether it may not be of dangerous consequence , as injurious to Christ , to deny so great a part of his Dominion ? and excuse not Infidels from the guilt of Rebellion against the Redeemer ? And whether it be not introduced by Pious Divines meerly in heat of Disputation , which usually carryeth men into extreams ? especially least they should yield to universal Redemption in any kind ? and least they should yield to the Magistrates power in Religion . 4. Your last Question is about Universal Redemption . [ If it be affirmed that Christ dyed for every child of Adam conditionally , it would be well proved from Scripture that the procuring of such a conditional Law or Covenant , was the end or effect of Christs death : and whether the so interpreting Texts that speak of his dying for all , will not serve for evasions to put by the Arguments drawn from them to prove Christs satisfaction and merit proper to the Elect ? &c. ] Answer . 1. Though I do not doubt much of the point , yet I have no mind to meddle with the question , as it concerns those Pagans that never heard of Christ . Not for fear of any disadvantage thence to the cause , but 1. Because I find God speaks sparingly of those to whom he speaks not : it concerns not us so much to know his Counsel concerning others . 2. Because it is an ill way of arguing to lay the stress of all on the most obscure point ; ( as men do , that study more how to silence an adversary , then to see the Truth ) and to prove obscurum per obscurius . 2. This is a point that I cannot give you my thoughts of in a few words ; there needs so much for Explication : and therefore being but here touched , I shall forbear . 3. I doubt not but to prove abundantly from Scripture with much evidence , what I assert in this . 4. It was not the only , nor the first effect of his Death , that Christ was [ Satisfaction to Gods Justice for the Violation of the Law. ] 5. That such a conditional Law or Covenant is granted , and exstant in Scripture , is as plain as most points in the Gospel : and sure no such thing can be but upon Christs death as the meritorious cause . 6. So interpreting these Texts which are so to be interpreted , is no evasion : And no Text will prove Christs satisfaction and Merit wholly proper to the Elect. Much less those which say , He died for all men , That God intendeth only the Elect to be certainly saved by Christs death , I can easily prove from many other Texts : But if I should prove it by these , it were strange . It is an ill consequence [ Christ died for all men ; therefore his satisfaction is proper to the Elect. ] 7. In point of Law the Elect have no more Title to Christ and his Benefits , then any others ( as Elect before they believe . ) But Gods Decree hath from Eternity appropriated Salvation by Christ only to the Elect in point of Event . He that determined de eventu , that only the Elect should be saved by Christ , did yet ●hink it the fittest way to his glorious ends to make Christs Death a sufficient satisfaction for all , & to make in his new Law a free deed of Gift of Christ , and all his Benefits to all that will receive him as he is offered : yet not engaging himself to publish this Law to every particular man ; though it be of universal extent in the Tenor. The Promise names none as included ; nor excludeth any , but who do wilfully exclude themselves . But these things require fuller opening . 8. Lastly , [ Christ dying loco nostro ] as you say , is a term that needs as great caution for the true understanding it , as most that we make use of . The right understanding of it , is the main Ground of our safety and comfort : The wrong understanding it , is the very turning point to Antinomi●nism , and the very Primum vivens & ultimum moriens , the Heart of the whole System of their Doctrine . That Christ in the person of Mediator , did suffer upon his voluntary undertaking what we should have else suffered , and thereby made satisfaction to Gods Justice for the breach of his Law , both Father and Son ( whose Will is one ) agreeing or resolving , that yet no man should have actual Remission or Salvation hereby , but on condition of receiving the Redeemer for their Lord and Saviour : and thus Christ died loco omnium : this is sound Doctrine . That at the same time it was the secret Will or Eternal Decree of the Father ; and the Will of the Mediator de eventu , to give effectually Grace to believe to his Chosen only ; and consequently that they only should be actually saved , and thus he died only loco Electorum , is also sound Doctrine . But that Christ in dying did strictly represent the person of the sinner , so as either naturally , or morally in Law-sense we may be said to have satisfied then , in or by him , as the Law calls that the action of the Principal , which is done per Delegatum , D●puta●um , Vicarium , &c. this is the soul of Antinomianism , and directly and unavoidably introduceth Justifican . before Faith , or before we are born ; the non-necessity of any other Justification , but in foro conscientiae , it certainly overthrowrth all pardon of sin at all , and so all Petition for Pardon , and all thanksgiving for it , with the rest of their errors : yea makes man his own Redeemer . But I have been too long already . I sensibly acknowledge the truth of what you say That this is a matter of great moment , and needs great consideration . I have bestowed more consideration about it , then about any other point in Divinity . YOUR unfeigned Friend and Brother ( who doubts not ere long to meet you in our Center and Rest , where all our Difference in Judgement and Affection will be healed . ) RICHARD BAXTER . Kederminster , June 9. 1651. Sir , The multitude of my Employments caused me to delay the returning you my thoughts of your favourable Animadversions , til I received your Additional paper , which made me so very sensible of your Kindness , that I could not but snatch the next opportunity , thus truly to give you my further Thoughts , as an account of the acceptance and success of your Pains . June 20. Sir , YEsterday I received your third Paper dated June 17. to which I thought best to give you this short Answer together , seeing the former were not gone out of my hands . You here touch ( very easily ) on two Subjects . I will begin with the later , viz. Your four Arguments against my Doctrine of Justification by the Gospel Grant or New Law. Your first is , that This is per resultantiam ; but Justification is an act of Will ; but no Act of Will is by necessary Resultancy ] Answer . As it proceedeth from the Instrument or Foundation , it is by Resultancy : As by that Instrument it is the Act of the Legislator or Principal Agent , so it is an Act of Will. It was his Will at the enacting of the Grant , and still is his Will , that this his Grant , or Deed of Gift should mora●iter agere & ●ffecius hos vel illos producore , at such a distance upon such and such conditions . The Act and Effect of the Law , or Testament , is the Act and Effect of the Legislator and Testator , whose Instrument it is : But the said Law or Testament doth not efficaciter agere , or produce these effects , t●● the time that the conditions are performed : ( for it is the Nature of a Moral condition to be added for the suspension of the Effect or event of the ●rant , &c. till it be performed . ) Therefore the Rector , Donor or Testator doth not efficaciter agere till then . And therefore he acteth by that his Instrument then , or not at all If you give by Deed or by Will● such and such portions to some Children at such a term of Age , and to others when they marry ; The full actual Right is by a meer Resultancy , as from the Instrument ▪ but by an Act of Will , as from you , but really from neither before the Term , or condition performed . This is a most obvious Truth . 2. And as easie is the Answer to your second . [ If the Covenant justifie without any other Act , then it adopts , sanctifieth , Glorifieth , without any other . ] Answer . In the Propositions against Mr. Bedford , you might have seen this dispelled . For Adoption , I yield the whole . But know you not that as there is great difference between changes Relative and Qualitative ; so the later results not from a mee● Fundamentum , &c. but is effected by a Physical Operation ? It is Jus ad rem , it is Right or Duness , which is the proper immediate product , or ( quasi ) effect resulting from , and given by the Law , or the like Instrument ; and not the natural thing it self . Now in these Relations , either the Right and the thing it self are the same ; or else the difference so small , that it is next to undiscernable , and must needs both in e●dem instanti result , as afore said . But in Physical changes , thete is a greater difference between the Right and the Benefit : The Benefit cannot , as the Right doth , proceed per ●ndam resultanti●● . If you give your Son 100. l. by a Deed of Gift , this giveth him the Right immediately , but not the Thing . There must be a Physical Act to that . But Pardon to a Malefactor is given by a written Pardon or Grant , from whence the Right to it , and the Benefit it self , do immediately result ( being indeed but one thing , except my understanding be too gross to distinguish them . ) If therefore you had said as you should , that Right to Glory and to Sanctity ( so far as that Covenant giveth it ) are bestowed without any other Act , ( except finall Judgement ▪ which is necessary to full Justification as well as Glory ) I should yield you all . 3. To your third , [ That the Covenant justifies but conditionally , therefore not actually . ] I answered before : for it was one of your former Arguments . Conditio est Lex addita negotio quae donec praestetur eventum suspendit , saith Cujacius . And as Mynsinger saith , Neque actio , neque obligatio ulla est antequam conditio eveniat : quia quod est in conditione , non est in obligatione : ( Schol. in Justit . p , 52● . ) So that it is the Nature of the condition to suspend the effect , but not to make the cause to be no cause . Indeed if the Condition be never performed , then it destroyes or prevents the effect , and so the Instrument doth not agere : And why ? but because it was the Will of the Agent that it should act so , and on such terms , or else not : so that the non-performance doth not undo what the Instrument did , nor doth it disoblige the Author , but it manifesteth that he was never obliged : ( they are Grotius words . ) I conclude therefore that when the condition is performed , then the Instrument or conditional Grant doth begin verè agere & donar● ; and the Agent by it : but till then it doth not properly act or effect at all . Is not your Testament that gives your Legacy , because it gives conditionally ? Or must there be some other Act , to make it an absolute proper Gift . 4. Your fourth also is one of those which you have in the Beginning , where I have answered it . The Covenant you say , is an Act past ; and so not continued , and so the Justification by it past , and not continued , &c. ] Answer . The Physical Act of Legislation or Covenant granting is past but this only makes it an Instrument , able and fit to produce such and such effects , and not actually to produce them at that present , when it is conditional . But the Moral action of this Law or Covenant is not past , but continued . The Law or Covenant is not out of Date . And therefore it continueth still to justifie . The making of our Laws , are Acts past by Parliaments long ago , and so not continued . Will you therefore conclude that the Moral Agency or Efficiency of these Laws is past , and therefore they do not condemn or justifie ? I know no ground that can bear your conclusions , except with Rishworth ( Dialog ) and such other of the more impudent Papists , one should vilifie the Scripture , and say , that they were only Miscellaneous occasional writings , and never intended to be Gods Law , or our Rule of Faith and Life : but I believe you will never come to that . Surely David frequently stileth the old Scriptures that were in his Times Gods Law : And why many Divines should strike in with some Lutheran● Error in denying the Gospel or New Scripture to be properly [ Christs Law , ] and so inveigh against those that call it the New Law , I know no Reason : but that the ignis fatuus of contention and prejudice misleadeth them . O happy Disputers that are not carried head-long into extreams by the spirit of Contradiction ! What more proper to the reformed Religion , as such , then to honour the Scriptures ? And how do these men vilifie them , and rob them of their highest honor , that deny them to be the Laws of God ? yea deny this to the Gospel it self ? Is not Christ the Law-giver ? Isa . 33.22 . Psal . 60.7 . and 108.8 . and the King ? Must not the Law go out of Zion , Isa . 2.3 . And is not that the Law and Testimony to which we must seek ? Multitudes of Scriptures , and most of the Fathers ( that ever I read ) do call the Gospel Christs Law or the [ new law . ] 2. To your second Exception , [ against my approving a speech of Dr. W. ] I ans . 1. Do I need to tell you how unlike this saying of Dr. Wards is to that of the Council of Tre●t ? You know by Justification they mean principally Sanctification ? But the Dr. saith not that these are preparatives to Justification . Sure you could not seriously suspect me to join with the Papists when they speak of one Subject and I of another . The acts of that Session will tel you more differences between them and me , then is worth the while to repeat : and you know how largely Chemmitius endeavours to prove that by Dispositions and Preparations , The Council mean Merits ; and that they would subdolously introduce the Thing , ( Merita de congruo ) by changing the name ; as out of Osius words and others he gather● . 2. And know you not that Chemnitius prosesseth to yield to the soundness of that very sixth Chapter , which you alledge , were it not for these guiles that they use , and their evil sense to advance Merit ? For saith he , Omnino certus est sive modus sive ordo in v●rbo Dei nobis designatus & prascriptus , quo Deus utitur quando vult hominem ad Justificationem deduc●re , &c. Et qui ad modum sive ordi●em illum divinitus prascriptum , non volunt s● ductu spiritus accommodare , s●d negligunt & conculcant illum , bi ad Justificationem non proveniunt . Vult enim Deus à N●titia & Assensu verbi sui nos ordiri : & ante Justificationem oportet praecedere contritionem , hoc est , seriam agnitionem peccatorum , pavores conscientiae agnoscentio iram Dei adversus nostra peccat● , & dolentis propter peocatum : in qua contritione non retinetur , sed abjicitur prapositum pers●verandi & pergendi in sceleribus . Ad hos vere terrores necesse est acc●d●r● fidem , que agnitione & fiducia misericordia Dei promissa propter silium med ator●m , rursui erigat & consoletur animum , ne oppressi desperatione ruamus in aeternum exitium . Sed fides accedat ad Deum , quaerat , defideret , petat , apprahendat & accipiat Remissionem peccatorum . Et hoc modo se● ordine in v●rbo D●i designat● via● p●rari Domino ut in ipso , per & propteripsum fide consequamur & accipiamus Justificationem , ipsa scriptura tradit , &c. this also he shews Luther approved of . Now I pray you tell me whether here be not full as much as Dr. Ward or I say ? And do you think Ghemnitius did join with the Papists of Trent , when he confuted them ? 3. And if Dr. W. had spoak of Sanctification , are there not multitudes of our own best approved Divines , that make all these acts to be found in men by way of preparation before Sanctification ? Mr. Rogers of Dedham in his Treat . of faith : Mr. Hooker in his Epist . before that book , and ost in his own book , affirmeth not only a common preparatory contrition , Hungring and thirsting , Hope , Love , Joy , but even effectual special Vocation it self , and so faith to go before Sanctification and Justification . And indeed what man denyeth it ? except Mr. Pemble and a very few that with him make Sanctification and Vocation to be all one ? which how far I approve my self , I have shewed in Tr●at . of Rest , Part. 1 Chap. 8. sect . 2.3.4 . 4. But look into the words , and find out what error you can ! Which of those acts do you think goes not before Justification ? And if they go before , sure you will not deny but they do some way or other dispose or fit a man for pardon : or else God would not have prescribed them before it . 1. Catholick faith is the Belief of the Catholick Doctrine . I am sure you take that to go before Justification . 2. If Hope of pardon go not before , then Affiance ( to which Hope is essential ) goes not before : Yea , then Believers do despair in the Act of Believing to Justification . 3. I never knew the man that doubted whether fear of Punishment went before . 4. The same I may say of grief for sin . 5. And if all the doubt be of Purpose against sin , and for Amendment , 1. Sure they that say Repentance is pre-requisite to justification , will not exclude a Purpose of Amendment . 2. And sure those that say Sanctification and Vocation are all one , and go before Justification will hardly exclude it . 3. They that take a turning from Idols to the true God , as the end , to be in order before a Turning from Infidelity to the Mediator as the way , which is by Faith ; these must needs think that so much of Actual Amendment goes before Justification ( ye believe in God , believe also in me . ) 4. They that say , Faith alone justifieth , but not the faith which is alone , will surely include this Purpose as Antecedent . Davenant , Mr. Ball &c. express it , and insist on it . Dr. Twiss calleth works Media & causae dispositivae : But it were endless to cite Authors in this Point . 5. But I tell you my mind . I take this Purpose of obeying Christ de futuro to be very Faith it self . For faith is a Covenant reception of Christ , and to take him for Christ and King-Redeemer , and to Purpose , yea Covenant to obey him , are but one thing . And therefore a Giving up our selves as Redeemed-subjects , and so a purpose of being actually subject , are faith it self . And then they must needs be prerequisite to Justification . So that whether you take these Acts for common or special , suely they go before Justification as Dr. Ward saith . Dare you tell any man of yout Hearers that though he have not so much as a Purpose to mend , yet he is justified by Faith ? Truly such passages haue embittered the minds of Papists , and many weak ones against our Doctrine of Justification : and given great advantage to the Antinomists . For what you say of contradicting Dr. Downam● and Mr. Pemble ; I answer , 1. Though they differ between themselves in the point of Justification , and one hath wrote a confutation of the others Doctrine , yet you will never shew me wherein this speech of Dr. Ward doth contradict either of them . Indeed if Dr. Ward had determined whether he meant common Dispositions or special , perhaps he might have contradicted one of them , they do so far differ themselves . For you know Mr. Pemble not only in his Vindic. Grat. but even in the place you cite ( pag. 42.43 . ) takes those Acts to be of special Grace , or a part of Sanctification , which most Divines do judge to be preparatory thereto . And for my part , I judge as Mr. Pemble , if you take but that point in to qualifie it , which I have asserted Treat . of Rest , second Edit . part 3. cap. 11. that the sincerity of Grace as saving ▪ lyeth not in the bare nature of the Act , but in the prevailing degree which Morality may specifie , then I say as Mr. Pemble , pag. 43. that these Vertues which are ( many of them by our Divines ) reckoned as Dispositions to Regeneration , are if they be true , the main parts and fruits of Regeneration . 2. But I admire how you should think that speech of Dr. Wards should be a joining with the Papists against Dr. Downame and Mr. Pemble , when Downame tells you that the Papists dispute of another subject then we do ; while they mean one thing by it , viz Sanctification , and we another : ( upon which ground Mr. Wotton is ready to throw out the Dispute , as being about one Term , but different subjects . ) And Mr. Pemble answers [ that the Argument of Bellarmine from that chapter of the Councils sixth sess . is framed on the Error which puts out of frame the whole Dispute , viz. that Regeneration and Sanctification is all one thing with Justification , and that to justifie a sinner is nothing else but to do away inherent corruption by infusion of inherent Righteousness . ] And so Mr. Pemble disputes against it only as thus meant : And Calvin also in his Antidot . on this 6. Sess . 6. chap. never once finds fault with them here , but only for ascribing that to free Will which they should ascribe to effectual Grace ; and for making Justification to be Sanctification , but not a word for making these Acts to be praeparatory to Justification , ( Tractat. Theologic . pag. 387 388. ) Vid. etiam Articulo● facultat . Parisiens . Art. 4. de sensu Papissi●o . Every man that makes Faith to contain many acts ( most Divines say , Notitiam , Assensum & siduciam , Amesius names five , ) must needs make all those Acts to be pre-requisite to Justification , besides Repentance , and besides preparatory acts of common Grace . No man that I know doth seem to come nearer you then Dr. Downame in placing justifying faith in Assent , and so not taking it to contain so many acts : And yet even he tells you , that [ the act of the Will doth concur to Faith ▪ and that faith which a habit of the mind , is seated as well in the Will as in the Vnderstanding : and this is confessed by Farthers , Schoolmen , and the modern Doctors of the Romish Church . ] Treat . of Justif . pag. 358.359 . Yea for ought I can understand he extended faith as far as I , and meant as I do herein , pag. 348.349 352. he saith , [ By the former which is a bare Assent , we do after a sort Credere Christum , acknowledge him to be the Saviour of these that believe in him : By the latter , which is the lively and effectual Assent working on the Heart , we do credere in Christum , and receive him to be our Saviour , whereupon necessarily followeth Affiance in Christ , and love of him as a Saviour . Thus then by a true Belief we receive and Embrace Christ , in our judgement by a lively Assent : in our Hearts , desiring earnestly to be partakers of him ( which Desire we express by our Prayer , ) and in our Wills resolving to acknowledge and Profess him to be our only Saviour , and to rest upon him alone for Salvation . So that a true lively and effectual faith is the work of the whole soul : that is to say , as well of the Heart as of the Mind , Rom 10.10 Act. 16.14 . Act. 8.37 . ] so far Dr. Downame . Is not this as much as I say ? and the very same ? I only mention him ( having many more at hand ) because 1. you urge him , and 2. I conjecture , you think you go his way about the nature of faith . If this be not as much as I say do but add what he saith ▪ pag. 15. and I think you have as much : ( in this particular . ) [ The true meaning ( saith he ) of the Question [ whether we are justified by Faith or by Works ? ] is not as opposing the inward Grace of Faith to the outward acts of Obedience , which indeed a●eths fruits of Faith : But as opposing the Righteousness of Christ apprehended by Faith , to the righteousness which is Inherent in our selves , and performed by our selves . And truly Sir , I use to charge my conscience to enquire what may be the plain meaning of a Text , and to embrace that , and not against Light to be carryed by prejudice : and this conscience tells me that this Resolution of Dr. Downame being so plainly agreeable to Paul , is not to be rejected . When I impartially , consider what Paul driveth at , my Judgement tells me that it was never his intent to advance any one simple Act of the soul into the office of justifying , excluding all the rest ; but to advance Christ against mens own works which stood up then in competition with him : And that Paul never meant that Assent Justifies , but not Velle , Acceptare , Consentire , Elig●re , Fiduciam habere , &c. Suppose there be a mortal Disease that hath seized on a City , which no man can cure but one only Physitian : nor he but by a Medicine that will cost him as much as the lives of the Citizens are worth : This Physitian comes and sends to them , and offers then all without exception , that if they will but take him for their Physitian and trust him with their lives , he will not only manifest his skill , that he is able to cure them , but he will do it , and pay for the Physick , and not put them to pay a penny . Hereupon some that are his enemies , and some that are mistaken in the man upon false reports , and some that judge of him by his outward appearance , do all conclude , [ this is some Deceiver , he is not able to do any such matter ; none but fools will trust him , and venture their lives in his hand : Let us stir about and labour and we shall overcome it , and do well enough . ] On the contrary the Physitian , having great compassion on the poor deluded people , knowing their case better then themselves , and having already bought the remedy for them , doth send to them again , to tell them all , that those that will believe him and trust him , he will certainly cure , and the rest shall dye every man of them , for all they think to labour it away . I pray you now put our Questions here impartially : 1. Is believing and trusting the Physitian some one single act , excluding all others ? Or was it ever his intent to advance some one act of theirs ? 2. Would it not be a learned madness to dispute whether the Physitian make the act of Assent , or the act of Willing only : or Accepting , &c. or Affiance , or Recumbency to be the Healing act ; and of what faculty that act was which must heal them ? 3. Is it the Trusting and Receiving him only 1. as one that hath brought a Remedy : 2. Or as one that can and will cure us by it : or 3. Also as one that must be obeyed in the use of that remedy for the effecting the cure ; which of these is it that he intends must be the Object of their Act ? 4. Doth [ Trusting him and Believing him ] exclude a Resolution to obey his Directions and the future actual obedience ? Surely no : it includeth both : But it excludeth both their trusting any other Physitian , and their thinking to work away the Disease and cure themselves . 5 Doth Trusting or Believing him cure these men as the Instrument ? or is it only a condition without which he will not cure them ? But this Question with you I may spare . Lastly , You question , [ How I will avoid Tompsons opinion of the Intercision of Justification upon the committing a sin that wasts the conscience , when I make Justification a continued Act upon condition of obedience . ? ] Answ . 1. Do you not discern that the Question concerneth you and every man , as much as me ? and that it is of aequal difficulty upon your own and others opinion , as upon mine ? Dr. Downame will tell you as well as I , that Justification is a continued Act. So will Dr. Twiss , and all that with him do take it for an Immanent Act. Your self , who take it for a transient act but once performed , do yet judge ( I doubt not , ) that our Justified estate which is the effect of it is permanent : and the relations of Reconciled , Pardoned , Adopted , are continued . Also you and they , I hope , will confess , that Justification passive is continued on the condition of continued faith . Now I would know how you will avoid Tompsons Doctrine of Intercision , upon every notable defect of a Christians faith , when unbelief gives him a foyl , which is too common ? as you answer , so will I. If you say his faith is not overcome habitually , when unbelief is prevalent in the present Act , I will say so of his obedience . 2. You know most Divines say as much as I , that obedience is a condition of the continuance of Justification , ( only they say that faith only is the Instrument of Justifying , ) and how will they answer you ? 3. You know that all say , that obedience is a condition of Salvation , and so of our present Title to Salvation . Now how will they avoid Tompsons Doctrine of Intercision of that Title to Salvation , upon the committing of such sins ? 4. It is not perfect obedience which I say is the condition , but sincere : And by sincere I mean so much as may express that we unfeignedly take Christ still for our Lord and Saviour : And so it is not every sin that I say will forfeit or interrupt our Justification and cause it to discontinue , ( that is , lose our Title , or change our Relation in Law : ) no nor every gross sin : but only that sin which is inconsistent with the continued Accepting Christ for our Soveraign : that sin which breaks the main Covenant , ( of which see Dr. Preston at large , ) as Adultery or Desertion doth in marriage : A denying God to be our God , or Christ to be our Christ , by our works , while we confess him in word : An actual explicite or implicite Renunciation of Christ , and taking the flesh for our master , and the pleasing of it for our happiness ; or as the Mahometans following a false Christ . Now , I hope that no justified person doth ever commit this sin : much less any elect and justified man , of whom Tompson speaks . You may see through his ninth chap. part 2 that Tompson erred through misunderstanding wherein the sincerity of Faith as justifying doth consist : ( I wish many more do not so . ) He thought that Justification did follow every act of undissembled Faith ; but only rooted Faith would certainly persevere ; and therefore the unrooted ( Though true Believers ) might lose their Justification , if they were Reprobates ( Prascits as he calls them , ) or have it interrupted , if they were elect . But if he had known ( what I have asserted in the aforesaid cap. 11. part 3. of Rest , Edit . 2. ) that the very sincerity of faith as justifying , lyeth not in the natural being of the act meerly , but the prevalent Degree and moral specification , then he would have known , that his unrooted ones were never justified , & therefore never lost it . And if in asserting justification by the only act of Faith , he had not over-looked the use of the habit , he had not spoke so much of Intercision of Justification , through interruption of the acts , where the Habits remain . ( Of this I must further explain my self , where it is more seasonable . ) His Objections pag. 21. cap. 5. part . 1. I have answered in the place before cited . Yet even Tompson denyeth that ever sins once pardoned do return , or Justificationem à peccatis s●mel remissis amitti . ( pag. 11 part . 1 cap. 2 ) sed ●arsonam quae aliquando justa fuit , posse contrabere , & aliquando actu contra●ere per nova peccata , novum reatum ire Divinae & mortis aeternae : So that it is not the loss of the first justification that he asserteth . I conclude then that as you and others answer Tompson , just so will I ▪ ( if you do it well : ) for it concerneth my cause no more then yours , or other mens . But Sir , you have drawn me so neer the difficulty which perplexeth me , that I will now open it to you . How to avoid the Intercision of justification , is a question that hath long troubled me : not on any of these terms proper to my own judgement ; but how on your Grounds , or any Orthodox Divines it will be avoided . I would know 1. whether we are Guilty ( not only facti , sed poenae ) of every sin we commit ? or of such sins as Davids , before Repentance ? if not guilty : then what need of Pardon , of daily praying Forgive us our Debts , or of a Christ to procure our Pardon ? If we are Guilty , how can that consist with a justified state ? Reatus est obligatio ad Pernam . The least sin unpardoned , makes obnoxious to condemnation and Hell : He that is obnoxious to them , is not at present justified . Here I am much puzled , and in the dark . In my Aphor. I have slightly touched it , but so as doth not quietare intellectum . I deny the Intercision of universal Justification . Yet I dare not say but that a Believers sins may be unpardoned till he Repent , Believe and seek pardon . And I dare not think , that Christ teacheth us to pray only for pardon in soro conscientiae , or only of the temporal punishment , nor only for continuance of what we had before . But how to make personal universal uninterrupted Justification consist with the Guilt of one sin , or with one sin unpardoned , here is the knot . Our British Divines in Dort synod . Act. de Persever . Thes . 5. pag. 266. say , that Believers by such sins Reatum mortis incurrunt . Prideaux Lect. 6. de persev . pag. 80. saith , they do reatum damnabilem contrahere , sic ut saltem demeritorie , licet non effectivè , Jus ad regnum caelorum penitus amittant : ( This distinction doth no good : for we pray not , Forgive us our trespasses , i. e. that they may not deserve Death ) Mr. Burges of Justif . Lect. 27. pag. 242. thinks , They have an actual Guilt obliging them to eternal wrath not absolutely , but conditionally till they take the means appointed of God for their pardon : for God doth not will to them salvation while they abide in that state . Mr. Reynolds ( Life of Christ , pag. 404.442 , 443 , 496. ) saith , that they certainly incur Gods displeasure and create a merit of Death , and deserve Damnation , but de facto bring it not . Now all this openeth not mine understanding to see , How a man is Reus mortis , and yet perfectly justified ( and so , non-condemnandus etiam in sententia Legis ) at the same moment of time . And were it a thing that should be futurum , ( which we may suppose ) that he should dye in that state , whether he should be justified at Judgement , and so be saved , or not ? Sir , though ● resuse not to accept your further Animadversions on the former Points , yet ( being indeed satisfied pretty well in them ) I chiefly intreat that you would communicate to me your thoughts of this one Point as soon as you can , if you have any clear way to untye the knot : and if your Grounds conduce to it more then mine , I shall like them better . Sir , pardon the prolixity here , and Acrimony elswhere of Your unfeigned well-willer , RICHARD BAXTER . THE Reader must understand that since the Writing of this , I have endeavoured to clear this point in my Directions for Peace of Conscience . To which now I add but this , that besides a Plenary Guilt or Remission , there seems to be a Guilt and Remission that are both but imperfect and of a middle sort : that is , that as in Peters act of sin , the habit of faith remained , so with his Guilt , a state of Justification remained : As none of his old sins returned on him , so the Covenant of Grace upon his Habitual Faith did hinder the Guilt from being Plenary or fixed , by beginning a Remission ; I fear not to call it an imperfect Remission : The Law doth pronounce Death on a man for every sin , & it is so far in force as to determine that Death is both deserved and due to this man for this sin . But at the same instant , though after in order of nature , the Gospel that giveth pardon to Believers , doth give an Imperfect pardon to David , Peter and such Habitual Believers as soon as they sin , before Faith and Repentance for that sin be actuall ; and their Pardon will become plenary when they actually Repent and Believe . Their Sin is like the fault of a Kings Son or Subject , that in a Passion should strike the King , when yet Habitually he hath a loving Loyal heart to him . He deserveth Death , and by Law it may be his due ; but he is a Son still , and the King will not take this advantage against him , though he will not fully pardon him , till he submit and lament his Fault . We are still the Children of God , notwithstanding those sins that go against the Habitual bent of our Hearts ( for that 's the Tryal ; ) but must have actual Faith and Repentance before we shall have full pardon : Whether you will call that Pardon which the Promise giveth upon meer habitual Repentance , A vertual Pardon , and that which it giveth on actual Repentance , an actual Pardon ; or what name you will give it , I leave to consideration ; but compleat it is not in a case of heynous sin , till Actual Repentance : Though it may be in a case of some unknown , unobserved or forgotten infirmities . For the full condition is necessary to a full Pardon . He is near the case of a man that hath a Pardon granted him for Murder , but for want of some action to be performed , he hath not yet possession of it , and cannot yet plead it . If you ask me what should become of such a man , if he so die before Repentance ; I answer . 1. I think it is a case that will never fall out : For 1. God is as it were engaged by Love and Promise , and by giving his indwelling Spirit to Believers , to bring them to Repentance . 2. The new Nature or Disposition of such a man will not suffer him to be long without Actual Repentance , at least in some measure ; especially when Death shall look him in the fa●e . I doubt not but David did repent before Nathan spoak to him ; but God would not wake up with so short and secret a Repentance for so great and odious a Crime . 2. But if you can prove it profitable for such a 〈◊〉 to be suddenly cut off before Repentance , and that such a thing will be , I should incline to think that he will be fully pardoned at the instant of Death , and so saved ; because the Lord knoweth that he repented Habitually and vertually , and would have done it actually , if he had had time for consideration . 3. Or if we should conclude that God hath purposely left men of such a middle condition , without any certainty how he will deal with them , that so no man may be encouraged to sin , and in Impudency , I think it no dangerous Doctrine , nor injurious to the Body of saving Truth . And thus I have now ( many years since the writing of the foregoing Papers ) told you in brief what satisfieth me concerning this difficult point , for the reconciling of the guilt of every particular sin , especially the more haynous , with the Doctrine of persevering , uninterrupted Justification . Somewhat also I have said of it in my Papers expressing my Judgement about Perseverance , lately published . Jan. 5. 1657. 8. THE FOURTH DISPVTATION . Qu. Whether the Faith which Paul opposeth to Works in the Point of Justification , be one only Physical Act of the soul ? Neg. OR , Whether all Humane Acts , except one Physical Act of Faith , be the Works which are excluded by Paul in the Point of Justification ? Neg. By Richard Baxter . LONDON , Printed by R.W. for Nevil Simmons , Book-seller in Kederminster , and are to be sold by him there , and by Nathaniel Ekins at the Gun in Pauls Church-yard . 1658. Question . Whether the Faith which Paul opposeth to Works in the Point of Justification , be one only Physical Act of the Soul ? Neg. OR , Whether all Humane Acts , except one Physical Act of faith , be the Works which are excluded by Paul in the Point of Justification ? Neg. I PUT these two Questions together for brevity and Elucidation of the Matter in doubt ; for so in effect they are but One ▪ avoiding all unnecessary Explication of terms concerning which we are agreed ; it is but little that I have need to say for your understanding of the sense of the Question . 1. It is here supposed that Paul doth maintain Justification by Faith , and opposeth it to Justification by the works of the Law : and so opposeth Salvation by Grace and by works . 2. It is supposed that non datur tertium , there is no middle way of Justification besides these two , by faith , or by Works : and therefore whatsoever Acts we are here justified by , it must needs follow , that those Acts are none of the [ Works ] that Paul here speaketh of as excluded : and whatsoever Acts are excluded are none of the Faith , by which Paul telleth us here that we are justified . This we are agreed on , and so it is often pressed by my Opponents that there is no third way ; which I grant them . But note that I do not therefore grant them that there is no tertium , or other act either implyed in Faith , or subservient to it in that way of Justification that is by Faith : It was never Pauls meaning to exclude all other Gracious Acts relating to Christ , no not from this business of Justification , as attendants on Faith , or modifications of it , implyed in it , or subservient to it , And therefore it will not follow that any third thing by which we are thus justified , is either Faith or Works ; but only that is not Works , because they are excluded . 3. I put the Physical Act whose Unity we speak of , in contradistinction to one moral Fact , which may contain many Physical Acts : such as Marriage , which is one in a civil or moral sense , but many Physical Acts : and such as almost all Contracts be ; as taking a man to be my Prince , my Commander , my Tutor , my Physician , my Councellor , &c. which every one of them contain many Physical acts . 4. There is a fourfold Unity here to be discerned , that the term [ One ] may be understood . 1. A general Unity , and this is not it in question . We are agreed that in genere actus , and in genere actus secundi , and in genere actus immanentis , Faith is but One. 2. A Unity of the lowest Genus , and the superi or species . 3. A Unity of the species specialissima . 4. A Numerical Vnity . Our Question is of the third : but yet because the second and fourth are also controverted , I shall speak of them before I come to the Question . And concerning the fourth I Assert , that [ The Faith which Paul opposeth to Works in the Point of Justification , is not only one numerical Act of the Soul. My Opponents in this ( though they are unwilling to appear in the opposition ) must needs be all those that say , Justification is simul & semel , at once and but once , and that it is a good Argument against any acts or works after Faith that [ They exist not till we are justified , therefore they are no conditions of our Justification : ] and all those that deny and scorn the distinction between 1. Our Justification at the first ( or putting us into a justified state ) 2. And our daily Justification by the continuation of that state . 3. And our frequently reiterated particular Justification from the Guilt of particular sins . 4. And our final Justification by the sentence of the Judge . Especially by denying the second , they must needs deny my Assertion , as shall be shewed anon . Argum. 1. If Paul speak not only of Justification as begun , but as continued , then the Faith which he opposeth to works is not only one numerical Act. ( For there must needs go some other Numerical Act before it , or else the person could not be justified by faith before ) But the Antecedent is true , as I prove from Rom. 4.18 , 19. and Gal. 3. If Paul prove Justification by faith , from the instance of Abrahams believing after that he was justified , then he speaketh not only of Justification as begun ( or of our first Being justified ) But the Antecedent is plain in the Text compared with Gen. 12. and 13 and 14. and 15. Abraham was a justified man before he believed the Promise of Sara's having a Son. Argum. 2 If a true Believer have a justifying Faith after his first Justification , even as long as he liveth , then the Faith which Paul opposeth to works is not only one numerical Act ( because that first Numerical Act doth not continue with us . ) But the Antecedent is true , as appeareth 1. from the forementioned Instance of Abraham . 2 , From the necessity of a continued Active Justification : For the Passive else would cease , and we should be unjustified . If God did not continue to forgive us , and still actively repute us just , and accept us as just and impute Righteousness to us , and his Gospel-Grant did not continually justifie us , ( as every Fundamentum continually causeth the Relation , ) we should cease to be justified : And Gods active Justification continueth not without the continuance of mans Actual or Habitual Faith : Otherwise he should justifie an Infidel , and he should justifie afterwards in another way , and on other terms then he did at first . 3. From the continued Efficacy of Christs Merits , Intercession and Covenant , which daily justifie us . So that he that saith , that he was never justified but once at one moment , and by one numemerical Act of Faith , must say that Christ was his Justifier actually but for a moment , and that he will not be beholden to him to justifie him any more . And yet that no man may have a pretence of quarrelling about meer words , that hath a mind to it , let it still be remembred , that as the word [ Justification ] is used to signifie the first making a man just that was unjust ( relatively or qualitatively , ) So I confess that God , that Christ , that the Covenant do justifie us Universally but once ( though particularly from particular sins often ) And thus it is but one Act of Faith by which we are justified Relatively , and not the Habit at all . But as Justification is taken for the same Act continued ( though the mutation on us be not ab eodem termino ) so we are justified every moment , and have a justifying faith continually , and are justified by the Habit , at least as much as by the Act ; and in some respect more . The Sun doth as truly Illuminate our part of the world all day after , as at Sun rising , and by the same Action or Emanation in kind : But as Illuminating is taken for turning night into day , or illuminating the dark world from its darkness , so it doth only illuminate it from break of day to Sun rising . Your Lease of your house or Land doth first make you a Tenant of no ▪ Tenant at the first sealing and delivering : but it may by the same sort of action continue your Right till it expire , and so continue you a Tenant ; And thus we are continually justified by God , by Christ , by the Covenant and by Faith. Now as to the second kind or matter of Unity ( of an Inferior Genus and Superior species ; ) this is two-fold . 1. As the Acts of mans soul are specified and denominated from the Faculties or Powers : or ( if any deny that real distinction of faculties ) from the Objects of Intellection , Volition , &c. generally considered . 2. As the acts of the soul are specified by their special Objects ( though not speciei specialissimae . ) As to the former , the question is one of these two ( which you will in terms , for they are one in sense ) Whether the act of Faith which Paul opposeth to works in Justification , be only an act of the Intellect , or only an act of the Will ? Or , Whether it have only Entity and Verity , or only Goodness for its Object ? And in the second case the Question is this , Whether God alone , or Christ alone , or the Promise alone , or Pardon or Righteousness alone , or Heaven alone &c. be the Object of that Faith which Paul opposeth to works in Justification . But the thing intended in our Question is de specie specialissima , Whether it be but one special act which Paul opposeth to works in Justification . Here are three more Propositions that I shall handle in order , though the last only be necessary to me . Proposition 2. The Faith which Paul opposeth to works in Justification , is not only an Act of the Intellect , nor only of the Will. I shall say but little of this , because I have among Protestants but few Adversaries . The Papists indeed seat it in the Intellect only : and so doth Camero ( calling it a Perswasion ) and some few Protestants : some few others ( as Amesius sometimes ) place it only in the Will , and take Assent to be but a presupposed Act : and they call it Affiance ▪ or ( as Amesius ) also Election , Acceptance , or Consent , or embracing , or Recumbency , or such like . Pemble taking Truth and Goodness to be all one , and the Understanding and Will for all one , takes also Assent and Affiance for all one ; but I shall go on the supposition that his singular opinion is commonly disallowed ; however the Scotists , and many others deny the real Distinction of Faculties . The common Vote of Protestant Divines is , that Faith is in both Faculties , the Intellect and Will , and hath for its object the Entity of Christs person , and the Verity of the Gospel , and the goodness of Christ and his benefits offered , which Faith accepteth . Davenants Words are plain and true , Determ . Qu. 38. pag. 174. In actu fidei justificantis tota anima se convertit ad causam justificantem : And qu. 37. pag. 166. Fides illa quam Scriptura agnoscit habet in se complicatum actum Voluntatis & Intellectus — Neque nobis absurdum , sed valde consentaneum videtur actum illum quo tota anima purificatur & justificatur ad totam animam pertinere ; ita ut in nudo intellectu habeat initium ; in voluntate complementum . Argument 1. The Object of this Faith is both Truth and Goodness : Therefore it is the act both of the Intellect and the Will. That Truth is the Object of it is evident , 1. In that the Metaphysical Verity of Christs person is the Object of it , or else Christ were not the Object of it . 2. In that the moral Verity of the Gospel , 1. as revealing Christ , 2. as promising pardon , is the object of it , as is confest , and the Scripture doth so plentifully declare , that it were superfluous to cite the words . That goodness is the object of it , appeareth , 1. In that Christ as Redeemer , Mediator , Saviour , is the object of it , and that is , Christ as necessary and good to us . It is Christ for our forgiveness , Justification and Salvation : and so under the formal notion of good . 2. In that it is a Promise as a Promise ( Testament , Grant , or Deed of Gift ) that is the Object by it . And it is Essential to these to be good to us as well as True : and the Truth is but for the good . 3. In that it is Pardon , Justification and Life eternal finally , that are the object of it ; which as such , and as offered to us , are good . If I thought these things needed proof , I would give you more . Argument 2. The Scripture revealeth to us that this Faith is the Act both of the Intellect and the Will , therefore it is so . That it is the act of the Intellect , is so plain in Scripture , that I should accuse my self of wearying you with needless work , if I should go about to prove it . The Papists are right enough in thus much : and Dr. Downame de Justific . and against Pemble in Append. to Covenant of Grace , hath proved it at large . That it is an act of the Will , our Divines have fully proved against the Papists in many a full Discourse ; 1. From the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie Affiance , and such an Affiance as is the act of the Will as well as of the Intellect . 2. Because the Scripture often putteth [ Willing ] as equipollent to Believing ; in Revel . 22.17 . Whosoever Will , let him take the water of Life freely ] where Willing and Taking are both acts of the Will , and the faith in question ; so in other places . 3. The Scripture calleth it by the name of Receiving Christ , Joh. 1.12 . Col. 2.6 . which is the Acceptance or consent of the Will. 4. The Scripture often makes Faith to be the Internal covenanting and closure of the heart with Christ , which is the act of the Will ; and therefore it perswadeth with the Will to this end ; and accuseth men as unwilling , and calleth them Refusers , Neglecters , Slighters , Rejecters , Despisers of Christ , that are Unbelievers ( privatively . ) I trouble you not to cite the Texts as being needless , and done by many . Besides that ( as in the former Argument ) the Promise , Christ , Pardon , Life , and other good things , as good , are frequently made the Object of Faith. Argument 3. The Veracity of God is the formal Object of Faith. But the Veracity of God is his Goodness ( or participateth at least as much of his Goodness as of his Wisdom and his Power : ) therefore the Goodness of Good is the formal Object of Faith : and consequently it is an act of the Will. God cannot lye , because he is perfectly good , wise and Powerfull . Object . But ( say some Papists ) All these acts that you mention here , are Love and not Faith : Faith doth but assent , and Love consenteth or accepteth . Answ . 1. Do you not your selves call it fides formata charitate ? And why then may not we call it faith ? 2. The Scripture calleth it Faith in the phrases formentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and therefore it is Faith. 3. Though sometimes in other cases the Apostle distinguish Faith , Hope and Love ; yet when he speaketh of Faith as justifying , and as the form of a Christian , he comprehendeth Love to Christ as Saviour in it , and a confidence in him , such as in common Language we call Hope . As Love signifieth the Passion of the soul , it may be a consequent ; but as it is but the velle Christum , & beneficia oblata , so it is faith it self , as Maccovius and Chamier have truly told the Papists . It was a faith in Christ ( though beginning to sink ) that 's expressed Luk. 24.21 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ But we trusted that it had been he that should have redeemed Israel . ] Our Translators have put we Trusted for we Hoped , because they thought the signification the same , or else they would not sure have done it . And when the Apostle saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 11.1 . If we may denominate the act from the Object , we may see that he there makes Faith and Hope to be co-essential . And when Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ our Hope , it seems hope there is but an act of Faith. And so 2 Cor. 1.10 . 1 Tim. 4.10 . To Hope in God or Christ , or put our Hope in him , seemeth to me all one as to put our Trust in him for future Mercy , which is Faith. To which is opposed 1 Tim. 6.17 . putting our Hope in riches , so 1 Cor. 15.19 . to have Hope in Christ , so the Septuagint , Psal . 42.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : [ Hope in God , ] is a Complication of Faith and Hope in one word , and translated by us , Trust in God. 4. Though the Willing , Consent or Acceptance of an offered Benefit , have truly somewhat of Love in it , yet Love is not the proper name of that Act. Every Volition is not usually called Love. Prop. 3. It is not not only God the Father , nor only Christ the Redeemer , nor only the Promise , nor only pardon , or Righteousness , or Heaven , that is the object of that faith which Paul opposeth to works in Jusification . Argument 1. If many or all these art so linked together , that to believe one of them as revealed in Scripture , is to believe more or all , then it is not any one of them alone that is the object of that Faith which Paul opposeth to works . But the Antecedent is true , as is evident , e. g. To believe in Christ , is to believe the promise of the Gospel concerning Christ . For there is no Belief without a word of revelation to believe . So that here Christ and the Promise are necessarily conjunct , and Christ and the Gospel History . And to believe the Gospel with a Divine Faith , is to Believe Gods veracity , and to believe the Gospel because of Gods Veracity : For this is the Objectum formale without which there is no faith . So that Believing in God is essential to all Divine faith . Also materially ; to Believe in Christ , is to Believe in him as our Saviour , to save us from the Guilt of sin , even as to believe in a Physitian is to Trust on him to cure us of our Diseases . So forgiveness of sin , being an end essential to Christs Office , it is essential to our Faith in Christ . So also to believe in Christ as a Saviour , is to believe in him as one that is able and willing to reconcile us , and bring us to the favour of God : And so God and his favour and Reconciliation with him are ends essential to the office of a Saviour ( as health is to the Physitians ) and therefore they are essential to our Belief in a Saviour . The same may be said of eternal Life : so that you may see that these have essential respects to one another , and Christ cannot be believed in alone without the rest as co-essentials respectively in the object of our faith . Nor can the Promise be believed without believing in the Promiser and Promised . Argument 2. The Scripture most expresly maketh many such Objects of that faith which Paul opposeth to works in Justification ; therefore so must we . Rom. 3.22 , 24 , 25 , 26. There are expresly mentioned all these Objects of justifying faith . 1. The Righteousness of God. 2 , The Person of Jesus Christ , 3. Redemption by Christ , and his propitiatory blood . 4. Remission of sins past . 5. God as a Justifier of Believers ; see the Text. Rom. 4 3 , 5.6 , 7 , 8 , 17 20 , 21 , 24 , 25 There are all these objects of Justifying faith expressed , even when the work of Justification is described , 1. God as Revealer and true : 2. God as Justifier . 3. Righteousness ; imputation of it ; forgiveness of sin , not imputing it . 4. God as Omniscent . 5. God as Omnipotent . 6. Jesus our Lord. 7. The death of Christ for our offences . 8. The Resurrection of Christ for our Justification . 9. God as the raiser of Christ from the Dead . Read the words , and you shall find them all expresly mentioned . I think it superfluous to cite more Texts . Prop. 4. The faith which Paul opposeth to works in the business of Justification , is not any one single Physical act in Specie specialissima : Nor was it ever the meaning of Paul to exclude all acts except some such one , from Justification , under the name of works . For the proof of this , it is done already , if any one of the three former Propositions be proved . To which I add Argument 1. from an instance of some other particulars . If any or all the following particular Acts be such as are not to be reckoned with works , then it is no one act alone that Paul opposeth to works . But all or some of the following acts are such as are not to be reckoned with works excluded . Ergo , &c. E. g. 1. An Assent to the truth of the Gospel in general as the Word of God. 2. A belief on Gods Veracity in this exprest . 3. An Assent to the Truth of the Word that telleth us that Christ is God. 4. An Assent to the truth of the Article of Christs Manhood . 5. An Assent to the Truth of the Article of his conception by the Holy Ghost , and being born of a Virgin , 6. And to the Article of his being born without original sin in himself . 7. And to the Article of his sinless holy life . 8. And to the Article of his actual death . 9. And that this death was for our sins . 10. And that God hath accepted it as a sufficient Ransom , sacrifice or Attonement . 11. And that he actually rose again from the dead , and overcame death . 12. And that he is the Lord and King of the Church . 13. And that he is the Prophet and Teacher of the Church . 14. And that he is ascended into Heaven and Glorified , God and man. 15. And that he is now our Intercessor & Mediator with the Father . 16. And that he hath purchased by his Ransom and given or offered in the Gospel , the free pardon of sin . 17. And that he hath also purchased & offered us eternal life in Glory with God. 18. And that its the members of Christ , and of the Holy Catholick Church , that shall partake of pardon and life by Christ . 19. And that he will give us the Resurrection of life at last . 20. And that he will judge the world . I have omitted our special Belief in God the Father as Creator , and in the Holy Ghost , and have given you in these twenty Acts , no more then what is contained in this one word , [ I believe in Christ as Christ ] I think there is if any , but few that are not essential to Faith in Jesus Christ as the Saviour . And all these acts of assent are parts of the faith that is the means of our Justification ; and none of them part of the excluded works . And besides all these there are as many acts of the Will as of the Intellect concurring in or to this very assent , so that there 's twenty more . For its plain , that seeing the objects of all these are Good as well as True , they being all Truths concerning our benefit and Salvation , the Will it self in the Intellects assenting , doth command it to assent , and also doth place a certain Affiance in the Revealer , which we call in English crediting or Giving credit to one , we rest our selves upon his Truth . As I said before , Veracity is Gods Goodness , and Veracity is the formal Object in every one of the other Acts about the material Object ; and therefore the Will must act upon Veracity , and so have a part in assent it self : not as assent , but as a Voluntary assent , and as an assent to Promises or Revelations of good to us . There is goodness in the word of Revelation subordinate , or in order to the good Revealed . And so there is an act of the Will upon the good in the Word , complicated with the Intellects Assent , besides the following fuller act of the Will , upon Christ and the benefits themselves . And therefore there is a twofold Affiance . 1. An Affiance in Gods Veracity as the Revealer . 2. An Affiance in Christ the Mediator , as the bestower , accomplisher and actual Saviour or Deliverer according to his Office and Covenant . The first is an act of the Will concurring with Assent . And of this Pembles opinion is neer Truth , though not fully it . For here Affiance is as closely joyned with Assent as Heat in the Sun with Light , though they are not the same , But then the second sort of Affiance followeth Assent , and hath another act of the Will interceding , which is Consent or acceptance of the Benefit offered ; which also is closely conjunct with the first act of the Will. And then followeth last of all affiance in Christ for the performance of the undertaken acts . And these latter are also many particular Physical acts , as the objects in specie specialissima are many . And yet all these make but one object in a moral sense , and so but one act , and are done in a few moments of time ▪ of which after . Would it not be too tedious , I should stay to cite several Texts , to prove that never a one of all these acts is excluded as works by Paul. But of divers of them it s before proved from Rom. 3. and 4. and of more in Heb. 11. and in Gal. 3.1 , 6 , 7 , 8 , 9 , 13 , 14 , 15 , 16 , 18 , 20 , 21 , 22. There are at least these Objects of Justifying faith expressed . 1. Christs Person , 2. that he was seed promised . 3. That he was crucified . 4. That this was for our sins . 5. That he was made a curse for us in this his death . 6. That hereby he Redeemed us from the curse . 7. That he is the Mediator . 8. God as the Party with whom he is Mediator . 9. God as Believed in his Promise . 10. God as Justifier . 11. The Gospel preached , and he Promise made . 12. Blessedness by Christ . 13. The confirmed Covenant . 14. The Inheritance . 15. Righteousness . 16. Adoption . 17. That Belief is the means , and believers the subjects of these benefits . All these objects of Faith you will find in the Text. Argument 2. Ex natura rei . If other acts of faith in Christ are no more works then that one ( whatsoever it be ) which you will say Paul opposeth to works , then Paul doth not call them works ▪ or number them with works . But the Antecedent is true , therefore so is the Consequent . Doubtless the Scripture calls them as they are : and therefore if they are not works , it calls them not works . And for the Antecedent , 1. If by works you mean the Keeping of the first Covenant by sinless obedience , so neither the one or the other are works . 2. If you mean the keeping of Moses Law ; so neither of them are works . 3. If you mean the performance of an act of obedience to any Precept of God , so the several acts are works , but justifie not as acts of obedience to the command ( that 's but their matter ) but as the condition of the Promise . 4. If you mean that they are Acts of the soul of man , so every act of Faith is a work , though it justifie not as such , so that here is no difference to be found . E. g. If you make the Believing in Christ as Dying , ( though you take in both assent and affiance ) to be the only Justifying act ; what reason can you give why our Believing in Christ incarnate , in Christ obeying the Law , in Christ rising again , and Glorified and Interceding , in Christ actually now giving out the pardon of sin and Adoption , &c. should be called works any more then our Believing in Christ as crucified ? No reason at all , nor any Scripture can be brought for it . Yea what reason have you that our Believing in Christ as the Physitian of our souls , to cure us of our sins , and cleanse our hearts , and sanctifie our Natures , and in Christ as the Teacher and Guide of our souls to life eternal , should be called works any more then the other ? Or that believing in Christs blood for everlasting Life and happiness , should be any more called works then believing in his blood for Justification ? Yea that Believing in him as the King , and Head , and Captain of his Church to subdue their enemies , and by his Government conduct them to perseverance and to Glory , should any more be called works then believing on him as crucified in order to forgiveness ? Argument 3. All acts Essential to faith in Christ as Christ , are opposed to works by Paul in the point of Justification , and are not the works opposed to Faith. But many acts are essential to faith in Christ as Christ ; therefore they are many acts that are opposed to works ; and no one of those acts is the works excluded . The Major is proved thus : If faith in Christ as such , be it that Paul opposeth to works , then every essential part of it is by Paul opposed to works ( for it is not faith in Christ if it want any essential part ) But the Antecedent is true . Ergo. — The Minor I have proved in the first Disputation : Though sometime it is said to be [ by faith in his blood ] that we have remission of sin ; and sometime that we are justified if we believe in him that raised Christ from the dead , &c. Yet most frequently it is said to be by faith in Christ ; by believing in the Lord Jesus , receiving Christ Jesus the Lord &c. Belive in the Lord Jesus , and thou shalt be saved , was the Gospel preached to the Jaylor , Acts 16. But this is sufficiently proved already . That many acts are essential to faith in Christ as such , is also proved : and particularly , that believing in him as our Teacher , Lord , and as Rising , Interceding , and Justifying by sentence and Gift , as well as believing in him as dying for our Justification . As Christ is not Christ ( as to his Office and work ) without these Essentials , so faith is not the Christian faith without these acts . But here observe that though I say these acts of faith are not the works which Paul excludeth , I speak of them as they are , and not as they are misunderstood : For if any man should imagine that Believing in Christ is a Legal Meritorious work , and that can justifie him of or for it self ; I will not deny but he may so make another thing of faith , and so bring it among excluded works ( if it be possible for him to believe contradictories : ) But then , this is as true of one act of Faith as another : If a man imagine that it s thus Meritorious to Believe in Christ as purchasing him Justification , it is as much the excluded works , as to think it Meritorious to Believe in him as our Teacher , or King and Judge , that will lead us to final Absolution , and actually justifie us by his Sentence at that Judgement . Argument 4. Those acts of Faith that are necessary to Justification , are none of the works that Paul excludeth from Justification ( unless changed by misunderstanding ▪ as aforesaid . ) But other acts of faith as well as one are necessary to Justification : Ergo. — The Minor ( which only is worthy the labour of a proof ) 1. is proved before , and in the first Disputation . 2. And it is confessed by my Opponents , that say [ Faith in Christ as Teacher , King , &c. is the fides quae Justificat , and the condition of Justification , as Repentance also is , though it be not the Instrumental cause , as they think some other Act is . Paul doth not exclude that which he makes necessary . Argument 5. That which makes not the Reward to be of Debt and not of Grace , is none of the works that Paul sets faith against . But other acts of faith in Christ do not make the reward to be of Debt and not of Grace any more then the one act which you will choose ( E. g. Believing in Christ as King and Teacher , any more then believing in him as a Ransom : ) therefore they are not the works that Pauls sets faith against . The Major is proved from the Description of the excluded works , Rom. 4.4 . The Minor is evident . Argument 6. All acts of Faith in Christ as our Justifier , are such as are opposed to works by Paul , and are none of the works which faith is opposed to . But they are more then one or two that are Acts of faith in Christ as Justifier : Ergo. — The Major I think will be granted ; the Minor is plain : For 1. Christ justifieth us meritoriously as a Sacrifice . 2. And as Obeying and fulfilling the Law. 3. As the complement of his satisfaction , and the entrance upon his following execution , his Resurrection justifieth us . 4. As the Heavenly Priest at Gods right hand , he justifieth us by his Intercession . 5 As King and Head , he justifieth us by his Covenant or Law of Grace . 6. As King and Judge he justifieth us by sentence ▪ 7. As Prophet he teacheth us the Doctrine of Justification , and how to attain to Justification by sentence . So that at least ▪ none of these are the excluded works . Argum. 7. If the whole Essence of Christian faith be opposed to works , and so be none of the opposed works in the matter of Salvation , then it s so also in the matter of Justification . But the Antecedent is true ; therefore so is the Consequent . The Minor is confessed by my Opponents . The consequence of the Major I prove . 1. Because Salvation is as free as Justification , and no more of works which Paul excludeth . 2. Salvation comprehendeth Justification : and Glorification hath the same conditions as final Justification at Judgement , it being part of Justification to adjudge that Glory . 3. The express Scripture excludes works as much from Salvation as from Justification : Eph. 2.8 , 9. For by Grace ye are saved through faith ; and that not of your selves , it is the gift of God : not of works , lest any man should boast . Tit. 3.5 , 6 , 7. [ Not by works of Righteousness which we have done , but according to his Mercy he saved us , by the washing of , Regeneration , and the renewing of the Holy Ghost , which he shed on us abundantly , through Jesus Christ our Saviour , that being justified by his Grace , we should be made Heirs according to the hope of eternal Life . ] Many such places are obvious to any diligent Reader . For the Minor also read 1 Cor. 15.1 , 2 , 3 , 4 , 5 , 6 , &c. Argum. 8. If no man can name any one Act of faith that is opposed to all the rest as works , or opposed to works when the rest are not , then no such thing it to be asserted . But no man can name the Act that is thus opposed alone to works . 1. It is not yet done that I know of . We cannot get them to tell us what Act it is . 2. And if they do , others will make as good a claim to the Prerogative . Argum. 9. They that oppose us , and affirm the Question , do feign God to have a strange partiality to one Act of faith above all the rest , without any reason or aptitude in that act to be so exalted . But this is not to be feigned ( and proved it cannot be , ) that God should annex our Justification to the Belief in Christ as a sacrifice only ; and to oppose this to belief in him as Rising , Interceding , Teaching , Promising or Judging , is a fiction contrary to Scripture . Examine any Text you please , and see whether it will run well with such an Exposition , Rom. 4.4 , 5. [ Now to him that worketh , i. e. Believeth in Christ as Teacher , Judge , Intercessor , & is the reward not reckoned of Grace but of Debt . But to him that worketh not , that is , believeth not on Christ as King and Teacher , &c. but Believeth on him that justifieth the ungodly ( an act of his Kingly office ) &c. — Doth this run well ? I will not trouble you with so unsavoury a Paraphrase upon the like Scriptures : you may try at pleasure on Rom. 3. & 4. and Gal. 3. Eph. 2. Phil. 3. or any such Text. Argument 10. If the Doctrine of the Opponents ( holding the Affirmative ) were true , then no man can tell whether he be a condemned Legalist , or not : yea more , if it be not faith in Christ as such ( containing the whole Essence ) by which we are justified , as opposed to works , or which is none of the excluded works ; then no man can tell but he is a condemned Legalist . But the Consequent is false ; therefore so is the Antecedent . The Reason of the Consequence is , because no man is able to tell you which is the sole justifying Act , or which are the only acts , if it be not faith Essentially that is it ; for among all the acts before mentioned , if a man mistake and think one other ( E. g. faith in Christs Resurrection , in Christ as King , Judge , Teacher , &c. ) is it by which he must be justified , then he falls upon Justification by Works , and so falls short of Grace : for if it be of Works , then it is no more of Grace : else Works were no Works . And so no man can tell but he destroyeth Grace , and expecteth Justification by works : much less can weak Christians tell . I never yet saw or heard from any Divine a just Nomination ( with proof ) of the one Justifying act , or a just Enumeration of the many acts , if all must not be taken in that are Essential . Some say Affiance is the only act : but as that 's confuted by the most that take in Assent also , so there are many and many acts of Affiance in Christ that are necessary : and they should tell us which of these it is . Object . And do you think that we can any better tell when we have all that are Essential ? Or doth every weak Christian believe all the twenty Articles that you mentioned at first ? Answ . 1. We can better know what is Revealed then what 's unrevealed . The Scripture tells us what faith in Christ is ; but not what one or two acts do Justifie , excluding all other as Works . Divines have often defined Faith ; but I know not that any hath defined any such one act , as thus exalted above the rest of the Essence of Faith. If we covld not tell what is essential to Faith , we could not tell what faith is . 2. The twenty Objects of Assent before mentioned are not all Articles or material Objects ▪ the second is the formal Object . And of the rest , unless the Fifth [ Believing that Christ was conceived by the Holy Ghost , and born of a Virgin ] may be excepted ( which I dare not affirm ) I know not of one that 's not essential to Christianity . And I think if we had Hereticks among us that denyed Christ to be conceived by the Holy Ghost , we should scarce take them for Christians . But that man that shall deny or not believe that Christ is God , that he is Man ▪ that he was no sinner , that he dyed , and that for our sins , and that he was a Sacrifice or Ransom for us , and that he Rose again , is Glorified , and will judge us : that he hath offered us a pardon of sin ; that there will be a Resurrection of the body , and life Everlasting by this our Redeemer , I cannot see how he can be a Christian . And for the number of Articles , ● left out much of the ancient Creed it self , ( the Belief in God the Father , Creator , &c. in the Holy Ghost : the Article of the Catholick Church , the Communion of Saints , of Christs burial , Descent into Hell , and more . ) And yet do you think this too big to be essential to Christian Faith ? If so , tell not any Heretick that denyeth any one of these , that he denyeth an Essential Article of our faith . But for the ignorant weak Christian , I say , 1. He knoweth all these Articles that I have named ; but 2. perhaps not with so ripe a manner of apprehension as is formed into mental words , or which he can express in words to others : I find my self in my studies , that I have somtimes an apprehension of a Truth before I have ripened that conception for an expression . 3. And perhaps they are not Methodical and Distinct in their conceptions , and cannot say that there are just so many Articles . Every sick man can understand what it is to desire and accept of such a man to be his Physitian ; and herein he first verily desireth health , and secondly , desireth Physick as a means to Health , and thirdly , desireth the Physitian in order to the use of that means , and fourthly , therein doth take him to be a Physitian , and fifthly , to have competent skill , and sixthly , to be in some measure faithful , to be trusted , and seventhly , doth place some confidence in him , &c. all this and more is truly in his mind ; and yet perhaps they are not ripened and measured into such distinct conceptions , as that he can distinctly tell you all this in tolerable Language , or doth observe then as distinct Conceptions in himself ( and whether uno intuitu the eye and the Intellect may not see many Objects , though ab objectis , the acts must be called many and divers , is a Controversie among Philosophers ; and as I remember Pet. Hurtad . de Mendoza affirmeth it . ) But if you your selves will form all these into distinct conceptions , and ask your Catechist his judgement of them , its like he can mak you perceive at least by a Yea or Nay , that he understands them all . The new formed body of the Infant in the Womb hath all the Integral parts of a man ; and yet so small that you cannot so easily discern them as you may do the same parts when he is grown up to manhood . So the knowledge of every particular Essential Article of faith is truly in the weakest Christian in the very moment of his conversion ; but perhaps it may be but by a more crude imperfect Conception , that observeth not every Article distinctly , nor any of them very clearly , but his knowledge is both too dim and too confused . And yet I must say that it is not only such as some Papists call a Virtual or Implicite Faith or knowledge , As to believe only the General Revelation and the formal Object ; as that the Scripture is Gods Word , and God is true : or that whatever the Church propounds as an Article of faith is true ; while they know not what the Church or Scripture doth propound : for this is not actual Christian faith , but such a part as a man may have that is no Christian . And yet some Papists would perswade us that where this much is , there is saving faith , though the person believe not ( yea , or deny by the probable Doctrine of seducing Doctors ) some of the foresaid Essential Articles . Argum. 11. If the terms [ Faith in Christ , receiving Christ , Resting on Christ , &c. ] are to be understood as Civil , Political and Ethical terms in a moral sense , then must we suppose that they signifie many Physical acts , and not any one only . But these terms are to be thus morally understood . Ergo. — The Antecedent is proved thus . Terms are to be understood according to the nature of the Subject and Doctrine : But the Subject and Doctrine of the Gospel which useth these terms , is Moral Political : therefore the terms are agreeably to be interpreted . The same term in Physick , Law , Mathematicks , Soldiery , Navigation , Husbandry , &c. hath various significations : but still it must be interpreted according to the nature and use of the doctrine , Art or Science that maketh use of it . The consequence of the Major is proved , because it is the use of Ethicks and Politicks thus to interpret such phrases , as containing divers Physical Acts. Marriage is one Civil act ; but it is many Physical Acts : it containeth divers acts of the understanding concerning the Essentials of the Relation : and divers acts of the Will in consenting thereunto ; and the outward words or signs of Consent , for making the Contract . So taking a man to be my King my General , my Tutor , Teacher , Pastor , Physician , Master , &c. all signifie the acts of the Understanding , Will and expressing Powers , which the several parts of the Objects do require . Argument 12. If there be many Acts besides Faith in Christ , attendant on it , and subservient to it , which are none of the works which Paul excludeth , and opposeth faith to ; then the Essential Acts of faith it self are none of those works . But the Antecedent is true , as I prove in some instances : For a man to repent of sin , to confess it , to believe and confess that we are unworthy of any Mercy , and unable to justifie our selves , or make satisfaction for our sias , and that we are in absolute necessity of Christ , having no Righteousness , Sanctification or Sufficiency of our own , to take God for our Father reconciled in Christ , and to Love him accordingly : to forgive our Brethren from the sense of Christs forgiving us : to shew our Faith by fruitfull works and words . When Paul saith , Rom. 4.4 , 5. [ To him that worketh the Reward is not of Grace ] the meaning is not [ To him that repenteth to him that denieth himself and his own Righteousness to his Justification , to him that confesseth his sin , that loveth God as a reconciled Father in Christ , &c , ] and when he saith , [ To him that worketh not , but believeth ] the meaning is not [ to him that loveth not God , to him that repenteth not , that forgiveth not others , &c. but believeth . Object . But yet it may be [ to him that thinketh not to be justified by or for these , but by Faith. ] Answer 1. Concomitants and Subordinates may not be set in opposition ; faith supposeth the Concomitancy and Subserviency of these in and to Justification 2. Believing in Christs Ransom , may as well be excluded too , if men think to be justified for so doing meritoriously . 3. He that thinketh to be Justified by any work in that way which is opposed to Justification by Grace and Faith , must think to be justified by the Merit of them , or without a Saviour , which all these Graces forementioned contradict . 4. God saith expresly , that we must [ Repent and be converted , that our sins may be blotted out : and repent that we may be forgiven : and if we confess our sins , he is faithfull and just to forgive us our sins : and if we forgive , we shall be forgiven ; and that by works we are justified and not by faith only : and that by our words we shall be justified : So that Pauls works which he opposeth faith to , are neither Jame's works , nor any of these particulars mentioned : for these are made necessary conditions or means of pardon , and of some sort of Justification , such as Pauls works could not contribute to , which were falsly imagined by the doers to make the Reward to be not of Grace but Debt . Object . There is but one faith , Eph. 4.3 . Answer . But that One faith hath many Physical Acts or Articles . There is but one true Religion , but it hath many parts . There is but one Gospel , but that one contanieth many particular Truths . COnsect . 1. To be justified by Faith , is to be justified by Faith in Christ as Christ , and not by any one part of that Faith , excluding any of its Essential parts . 2. To be justified by Faith in Christ as Christ , and so as Rising , Teaching , Pardoning , Ruling , Judging , as well as satisfying , i.e. as the Saviour that hath undertaken all this , is not in Pauls sense to be justified by works : therefore it is the true Justification by Faith. 3. It is therefore unsound to make any one Act or part of Faith the fides qua Justificans , and the other Essential parts to be the fides qua justificat , when no more can be said of any but that it is fides ex qua justificamur , and that may be said of all . 4. Though Faith be an Acceptance of Christ and Life as offered in the Gospel , so that its very Nature or Essence is morally Receptive , which may tolerably be called its Metaphorical Passive Instrumentality ; yet are we not justified by it qua talis , that is , qua fides , and so not quatenus Instrumentum tale Metaphoricum , vel Acceptatio , vel Receptio moralis , but qua conditio Testamenti vel faederis prastita . 5. Therefore it is not only the Acceptance of Righteousness by which we are justified , much less the Affiance in Christ as dying only ; but the Belief in Christ as the Purchaser of Salvation , and as the Sanctifier , Guide and Teacher of our souls in order thereunto , hath as true an Interest in our Justification as the believing in him for Pardon . And so far as any other holy act doth modifie and subserve faith , and is part of the Condition of Justification with it , so far by it also we are justified . FINIS 
A53686	----	The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ... Owen, John, 1616-1683. 1677 Approx. 1250 KB of XML-encoded text transcribed from 311 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A53686 Wing O739 ESTC R13355 12254897 ocm 12254897 57353 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53686) Transcribed from: (Early English Books Online ; image set 57353) Images scanned from microfilm: (Early English books, 1641-1700 ; 157:1) The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ... Owen, John, 1616-1683. [28], 560 [i.e. 590] p. Printed for R. Boulter ..., London : 1677. Errata: p. [28]. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Andrew Kuster Sampled and proofread 2005-11 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE DOCTRINE OF Justification by Faith Through the IMPUTATION OF THE Righteousness of Christ , EXPLAINED , CONFIRMED , & VINDICATED . By JOHN OWEN , D.D. Search the Scriptures , Joh. 5.39 . LONDON , Printed for R. Boulter , at the Turks-head over against the Royal-Exchange in Corn-hill , 1677. TO THE READER . I Shall not need to detain the Reader with an Account of the nature and moment of that Doctrine which is the entire subject of the ensuing Discourse . For although sundry Persons , even among our selves , have various Apprehensions concerning it , yet that the knowledge of the Truth therein is of the highest Importance unto the Souls of men , is on all hands agreed unto . Nor indeed is it possible that any man who knows himself to be a sinner , and obnoxious thereon to the Judgment of God , but he must desire to have some knowledge of it , as that alone whereby the way of delivery from the evil state and condition wherein he finds himself , is revealed . There are I confess , multitudes in the World , who although they cannot avoid some general Convictions of sin , as also of the Consequents of it ; yet do fortifie their minds against a practical Admission of such Conclusions , as in a just consideration of things do necessarily and unavoidably ensue thereon . Such Persons wilfully deluding themselves with vain hopes and imaginations , do never once seriously enquire by what way or means they may obtain peace with God and Acceptance before him , which in comparison of the present enjoyment of the pleasures of sin , they value not at all . And it is in vain to recommend the Doctrine of Justification unto them , who neither desire nor endeavour to be justified . But where any Persons are really made sensible of their Apostasie from God , of the evil of their natures and lives , with the dreadful consequences that attend thereon in the wrath of God and eternal punishment due unto sin , they cannot well judge themselves more concerned in any thing , than in the knowledge of that divine way whereby they may be delivered from this condition . And the minds of such Persons stand in no need of Arguments to satisfie them in the Importance of this Doctrine ; their own concernment in it is sufficient to that purpose . And I shall assure them , that in the handling of it from first to last , I have had no other design , but only to enquire diligently into the divine Revelation of that way , and those means with the causes of them , whereby the Conscience of a distressed sinner may attain assured peace with God through our Lord Jesus Christ. I lay more weight on the steady Direction of one Soul in this enquiry , than in disappointing the Objections of twenty wrangling or fiery Disputers . The Question therefore unto this purpose being stated , as the Reader will find in the beginning of our Discourse , although it were necessary to spend some time in the Explication of the Doctrine it self , and the terms wherein it is usually taught , yet the main weight of the whole lies in the Interpretation of Scripture Testimonies , with the Application of them unto the experience of them who do believe , and the state of them who seek after Salvation by Jesus Christ. There are therefore some few things that I would desire the Reader to take notice of , that he may receive benefit by the ensuing Discourse ; at least , if it be not his own fault , be freed from prejudices against it , or a vain opposition unto it . 1. Although there are at present various contests about the Doctrine of Justification , and many Books published in the way of controversie about it ; yet this Discourse was written with no design to contend with or contradict any of what sort or opinion soever . Some few passages which seem of that tendency , are indeed occasionally inserted . But they are such as every candid Reader will judge to have been necessary . I have ascribed no Opinion unto any particular Person , much less wrested the words of any , reflected on their Persons , censured their Abilities , taken advantages of presumed prejudices against them , represented their Opinions in the deformed Reflections of strained Consequences , fancied intended notions which their words do not express , nor candidly interpreted give any countenance unto , or endeavoured the vain pleasure of seeming success in opposition unto them , which with the like effects of weakness of mind and disorder of affections , are the animating principles of many late controversial Writings . To declare and vindicate the Truth unto the Instruction and Edification of such as love it in sincerity , to extricate their minds from those difficulties in this particular Instance , which some endeavour to cast on all Gospel mysteries , to direct the Consciences of them that enquire after abiding Peace with God , and to establish the minds of them that do believe , are the things I have aimed at . And an Endeavour unto this end , considering all circumstances , that station which God hath been pleased graciously to give me in the Church , hath made necessary unto me . 2. I have written nothing but what I believe to be true , and useful unto the promotion of Gospel Obedience . The Reader may not here expect an extraction of other mens notions , or a collection and improvement of their Arguments , either by artificial Reasonings , or ornament of Style and Language , but a naked enquiry into the nature of the things treated on , as revealed in the Scripture , and as evidencing themselves in their power and efficacy on the minds of them that do believe . It is the practical direction of the Consciences of men in their application unto God by Jesus Christ for deliverance from the Curse due unto the Apostate state , and Peace with him , with the influence of the way thereof into universal Gospel Obedience , that is alone to be designed in the handling of this Doctrine . And therefore unto him that would treat of it in a due manner , it is required that he weigh every thing he asserts in his own mind and experience , and not dare to propose that unto others which he doth not abide by himself , in the most intimate recesses of his mind , under his nearest approaches unto God , in his suprisals with Dangers , in deep Afflictions , in his preparations for death , and most humble Contemplations of the infinite distance between God and him . Other Notions and Disputations about the Doctrine of Justification not seasoned with these ingredients , however condited unto the palate of some by skill and language , are insipid and useless , immediately degenerating into an unprofitable strife of words . 3. I know that the Doctrine here pleaded for , is charged by many with an unfriendly aspect towards the necessity of personal Holiness , Good Works , and all Gospel Obedience in general , yea utterly to take it away . So it was at the first clear . Revelation of it by the Apostle Paul , as he frequently declares . But it is sufficiently evinced by him to be the chief principle of , and motive unto all that Obedience which is accepted with God through Jesus Christ , as we shall manifest afterwards . However it is acknowledged that the objective Grace of the Gospel in the Doctrine of it , is liable to abuse , where there is nothing of the subjective Grace of it in the Hearts of men ; and the ways of its influence into the Life of God , are uncouth unto the Reasonings of carnal minds . So was it charged by the Papists at the first Reformation , and continueth yet so to be . Yet as it gave the first occasion unto the Reformation it self , so was it that whereby the Souls of men being set at liberty from their bondage unto innumerable , superstitious fears and observances , utterly inconsistent with true Gospel Obedience , and directed into the ways of Peace with God through Jesus Christ , were made fruitful in real Holiness , and to abound in all those blessed effects of the Life of God which were never found among their Adversaries . The same charge was afterwards renewed by the Socinians , and continueth still to be managed by them . But I suppose wise and impartial men will not lay much weight on their Accusations , until they have manifested the efficacy of their contrary perswasion by better effects and fruits than yet they have done . What sort of men they were who first coined that systeme of Religion which they adhere unto , one who knew them well enough , and sufficiently enclined unto their Antitrinitarian Opinions , declares in one of the Queries that he proposed unto Socinus himself and his followers . If this saith he , be the truth which you contend for , whence comes it to pass that it is declared only by persons , nulla pietatis commendatione , nullo laudato prioris vitae exemplo commendatos ; imo ut plerumque videmus , per vagabundos , & contentionum zeli carnalis plenos homines , alios ex castris , aulis , ganeis , prolatam esse . Scrupuli ab excellenti viro propositi , inter oper . Socin . The fiercest charge of such men against any Doctrines they oppose as inconsistent with the necessary motives unto Godliness , are a Recommendation of it unto the minds of considerative men . And there cannot be a more effectual Engine plied for the ruine of Religion , then for men to declame against the Doctrine of Justification by Faith alone , and other Truths concerning the Grace of our Lord Jesus Christ , as those which overthrow the necessity of moral Duties , Good Works , and Gospel Obedience , whilst under the conduct of the Opinions which they embrace in opposition unto them , they give not the least evidence of the power of the Truth , or Grace of the Gospel upon their own hearts , or in their lives . Whereas therefore the whole Gospel is the Truth which is after Godliness , declaring and exhibiting that Grace of God which teacheth us to deny all ungodliness and worldly lusts , and that we should live soberly and righteously and godly in this world ; we being fallen into those times wherein under great and fierce contests about notions , opinions , and practices in Religion , there is an horrible decay in true Gospel Purity and Holiness of life amongst the generality of men , I shall readily grant , that keeping a due regard unto the only standard of Truth , a secondary Trial of Doctrines proposed and contended for , may and ought to be made by the ways , lives , walkings , and conversations of them by whom they are received and professed . And although it is acknowledged that the Doctrine pleaded in the ensuing discourse be liable to be abused , yea turned into licentiousness by men of corrupt minds through the prevalency of vitious Habits in them ( as is the whole Doctrine of the Grace of God by Jesus Christ ) and although the way and means of its efficacy and influence into universal Obedience unto God in Righteousness and true Holiness , be not discernable without some beam of spiritual Light , nor will give an experience of their power unto the minds of men utterly destitute of a principle of spiritual Life ; yet if it cannot preserve its station in the Church by this Rule , of its useful tendency unto the promotion of Godliness , and its necessity thereunto , in all them by whom it is really believed and received in its proper light and power , and that in the experience of former and present times , I shall be content that it be exploded . 4. Finding that not a few have esteemed it compliant with their Interest , to publish exceptions against some few leaves , which in the handling of a subject of another nature I occasionally wrote many years ago on this Subject , I am not without Apprehensions , that either the same persons or others of alike temper and principles may attempt an opposition unto what is here expresly tendered thereon . On supposition of such an Attempt , I shall in one word let the Authors of it know , wherein alone I shall be concerned . For if they shall make it their business to cavil at Expressions , to wrest my words , wiredraw inferences and conclusions from them not expresly owned by me , to revile my person , to catch at advantages in any occasional passages , or other unessential parts of the Discourse , labouring for an Appearance of success and reputation to themselves thereby , without a due attendance unto Christian moderation , candor and ingenuity , I shall take no more notice of what they say or write , then I would do of the greatest impertinencies that can be reported in this world . The same I say concerning oppositions of the like nature unto any other writings of mine ; a work which as I hear , some are at present engaged in . I have somewhat else to do than to cast away any part of the small remainder of my Life in that kind of controversial Writings which good men bewail , and wise men deride . Whereas therefore the principal design of this Discourse , is to state the Doctrine of Justification from the Scripture , and to confirm it by the Testimonies thereof , I shall not esteem it spoken against , unless our Exposition of Scripture Testimonies , and the Application of them unto the present Argument be disproved by just Rules of Interpretation , and another sense of them be evinced . All other things which I conceive necessary to be spoken unto , in order unto the right understanding and due improvement of the Truth pleaded for , are comprised and declared in the ensuing general Discourses to that purpose ; These few things I thought meet to mind the Reader of . From my Study , May the 30th . 1677. J. O. Considerations previous unto the Explanation of the Doctrine of Justification . § . 1. THe General Nature of Justification . State of the Person to be justified antecedently thereunto . Rom. 4.5 . Chap. 3.19 . Chap. 1.32 . Gal. 3.10 . Joh. 3.18 , 36. Gal. 3.22 . The sole Inquiry on that state . Whether it be any thing that is our own inherently , or what is only imputed unto us , that we are to trust unto for our Acceptance with God. The sum of this Inquiry . The proper ends of Teaching and Learning the Doctrine of Justification . Things to be avoided therein . Pag. 1. § . 2. A due consideration of God , the Judge of all , necessary unto the right stating and apprehension of the Doctrine of Justification , Rom. 8.33 . Isa. 43.25.45.23 . Psal. 145.2 . Rom. 3.20 . What thoughts will be ingenerated hereby in the minds of Men. Isai. 33.14 . Mic. 6.7 . Isa. 6.5 . The Plea of Job against his friends , and before God not the same . Job 40.3 , 4 , 5. Chap. 42.4 , 5 , 6. Directions for visiting the sick given of old . Testimonies of Jerome and Ambrose . Sense of Men in their Prayers . Dan. 9.7 , 18. Psal. 143.2.130.3 , 4. Paraphrase of Austine on that place . Prayer of Pelagius . Publick Liturgies . Pag. 8. § . 3. A due sense of our Apostasie from God , the Depravation of our Nature thereby , with the power and guilt of Sin , the holiness of Law , necessary unto a right understanding of the Doctrine of Justification . Method of the Apostle to this purpose , Romans 1 , 2 , 3 , 4. Chap. Grounds of the antient and present Pelagianism , in the denial of these things . Instances thereof . Boasting of Perfection from the same Ground . Knowledge of Sin and Grace mutually promote each other . Pag. 18. § . 4. Opposition between Works and Grace , as unto Justification . Method of the Apostle in the Epistle to the Romans to manifest this opposition . A Scheam of others , contrary thereunto . Testimonies witnessing this opposition . Judgment to be made on them . Distinctions whereby they are evaded . The uselessness of them . Resolution of the case in hand by Bellarmine . Luk. 17.10 . Dan. 9.18 . Pag. 24. § . 5. A Commutation as unto Sin and Righteousness , by Imputation between Christ and Believers , represented in the Scripture . The Ordinance of the Scape Goat . Levit. 16.21 , 22. The nature of Expiatory Sacrifices . Levit. 4.29 . Expiation of an uncertain Murther . Deut. 21.1 , 2 , 3 , 4 , 5 , 6 , 7. The Commutation intended , proved , and vindicated . Isa. 53.5 , 6. 2 Cor. 5.21 . Rom. 8.3 , 4. Gal. 3.13 , 14. 1 Pet. 1.24 . Deut. 21.23 . Testimonies of Justin Martyr , Gregory Nissen , Austine , Chrysostome , Bernard , Taulerus , Pighius , to that purpose . The proper actings of Faith with respect thereunto . Rom. 5.11 . Matth. 11.28 . Psa. 38.4 . Gen. 4.13 . Isa. 53.11 . Gal. 3.1 . Isa. 45.22 . Joh. 3.14 , 15. A bold Calumny answered . Pag. 38 , 39. § . 6. Introduction of Grace by Jesus Christ into the whole of our Relation unto God , and its respect unto all the parts of our Obedience . No Mystery of Grace in the Covenant of Works . All Religion originally commensurate unto Reason . No notions of Natural Light concerning the Introduction of the Mediation of Christ , and Mystery of Grace into our Relation to God. Eph. 1.17 , 18 , 19. Reason as corrupted can have no notions of Religion , but what are derived from its primitive state . Hence the Mysteries of the Gospel esteemed folly . Reason as corrupted , repugnant unto the Mystery of G●●●e . Accommodation of Spiritual Mysteries unto Corrupt Reason , wherefore acceptable unto many . Reasons of it . Two parts of corrupted Natures repugnancy unto the Mystery of the Gospel . ( 1. ) That which would reduce it unto the private Reason of Men. Thence the Trinity denied . And the Incarnation of the Son of God. Without which the Doctrine of Justification cannot stand . Rule of the Socinians in the Interpretation of the Scripture . ( 2. ) Want of a due comprehension of the Harmony that is between all the parts of the Mystery of Grace . This Harmomy proved . Compared with the Harmony in the Works of Nature . To be studied . But is learned only of them who are taught of God ; and in experience . Evil events of the want of a due comprehension hereof . Instances of them . All applied unto the Doctrine of Justification . Pag. 53. § . 7. General prejudices against the Imputation of the Righteousness of Christ. ( 1. ) That it is not in Terms found in the Scripture , answered . ( 2. ) That nothing is said of it in the writings of the Evangelists , answered . Joh. 20.30 , 31. Nature of Christs Personal Ministery . Revelations by the holy Spirit immediately from Christ. Design of the writings of the Evangelists . ( 3. ) Differences among Protestants themselves about this Doctrine , answered . Sense of the Antients herein . What is of real Difference among Protestants , considered . Pag. 69. § . 8. Influence of the Doctrine of Justification into the first Reformation . Advantages unto the World by that Reformation . State of the Consciences of Men under the Papacy , with respect unto Justification before God. Alterations made therein by the Light of this Doctrine , though not received . Alterations in the Pagan unbelieving World , by the Introduction of Christianity . Design and success of the first Reformer herein . Attempts for Reconciliation with the Papists in this Doctrine , and their success . Remainders of the ●gnorance of the Truth in the Roman Church . Vnavoidable consequences of the corruption of this Doctrine . Pag. 83. CHAP. I. JVstification by Faith generally acknowledged . The meaning of it perverted . The nature and use of Faith in Justification proposed to consideration . Distinctions about it , waved . A twofold Faith of the Gospel expressed in the Scripture . Faith that is not justifying . Acts 8.13 . Joh. 2.23 , 24. Luk. 8.13 . Matth. 22.28 . Historical Faith , whence it is so called , and the nature of it . Degrees of Assent in it . Justification not ascribed unto any Degree of it . A Calumny obviated . The causes of true saving Faith. Conviction of Sin previous unto it . The nature of legal Conviction , and its Effects . Arguments to prove it antecedent unto Faith. Without the consideration of it , the true nature of Faith not to be understood . The Order and Relation of the Law and Gospel . Rom. 1.17 . Instance of Adam . Effects of Conviction , internal ; Displicency and sorrow . Fear of punishment . Desire of Deliverance . External ; Abstinence from Sin. Performance of Duties ; Reformation of Life . Not conditions of Justification ; not Formal Dispositions unto it ; not Moral Preparations for it . The Order of God in Justification . The proper object of justifying Faith. Not all Divine Verity equally ; proved by sundry Arguments . The pardon of our own sins , whether the first object of Faith. The Lord Christ in the Work of Mediation , as the Ordinance of God for the Recovery of lost Sinners , the proper object of justifying Faith. The Position explained and proved . Rom. 3.24 , 25. Ephes. 1.6 , 7 , 8. Acts 10.41 . Chap. 16.13 . Chap. 4.12 . Luk. 24.25 , 26 , 27. Joh. 1.12.3.16 , 36.6.29.7.38 , &c. Col. 2.12 . 1 Cor. 2.1 , 31. 2 Cor. 5.19 , 20 , 21. Pag. 92 , 93 , &c. CHAP. II. The nature of justifying Faith in particular ; or of Faith in that exercise of it , whereby we are justified . The Hearts approbation of the way of the Justification , and Salvation of Sinners by Christ , with its acquiescency therein . The description given , explained , and confirmed . ( 1. ) From the nature of the Gospel . ( 2. ) Exemplified in its contrary , or the nature of unbelief . Prov. 1.30 . Heb. 2.3 . 1 Pet. 2.7 . 1 Cor. 1.23 , 24. 2 Cor. 4.3 , 4. What it is , and wherein it doth consist . ( 3. ) The Design of God , in , and by the Gospel . His own Glory , his utmost End in all things . The Glory of his Righteousness , Grace , Love , Wisdom , &c. The end of God in the Way of the Salvation of Sinners by Christ. Rom. 3.25 . Joh. 3.16 . 1 Joh. 3.16 . Eph. 1.5 , 6. 1 Cor. 1.24 . Ephes. 3.10 . Rom. 1.16.4.16 . Ephes. 3.9 . 2 Cor. 4.6 . The nature of Faith thence declared . Faith alone ascribes and gives this glory to God. Order of the Acts of Faith , or the method in believing . Convictions previous thereunto . Sincere assent unto all Divine Revelations , Acts 26.27 . The Proposal of the Gospel unto that end , Rom. 10.11 , 12 , 13 , &c. 2 Cor. 3.18 . State of Persons called to believe . Justifying Faith doth not consist in any one single habit or act of the Mind or Will. The nature of that assent which is the first Act of Faith. Approbation of the Way of Salvation by Christ , comprehensive of the special nature of justifying Faith. What is included therein . ( 1. ) A Renuntiation of all other ways . Hos. 14.2 , 3. Jer. 3.23 . Psal. 7.16 . Rom. 10.3 . ( 2. ) Consent of the Will unto this Way , Joh. 14.6 . ( 3. ) Acquiescency of the Heart in God. 1 Pet. 1.21 . Trust in God. Faith described by Trust , the Reason of it . Nature and Object of this Trust inquired into . A double consideration of special Mercy . Whether Obedience be included in the nature of Faith , or be of the essence of it . A sincere purpose of Vniversal Obedience inseparable from Faith. How Faith alone justifieth . Repentance , how required in , and unto Justification . How a condition of the New Covenant . Perseverance in Obedience , is so also . Definitions of Faith. Pag. 125. CHAP. III. Vse of Faith in Justification ; various Conceptions about it . By whom asserted , as the Instrument of it , by whom denied . In what sense it is affirmed so to be . The expressions of the Scripture , concerning the use of Faith in Justification , what they are ; and how they are best explained . By an Instrumental Cause . Faith , how the Instrument of God in Justification . How the Instrument of them that do believe . The use of Faith expressed in the Scripture , by apprehending , receiving ; declared by an Instrument . Faith in what sense the condition of our Justification . Signification of that Term whence to be Learned . Pag. 146. CHAP. IV. The proper sense of these words , Justification and to justifie , considered . Necessity thereof . Latine derivation of Justification . Some of the Antients deceived by it . From Jus , and Justum ; Justus filius , who . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse and signification of it . Places where it is used , examined . 2 Sam. 15.4 . Deut. 21.5 . Prov. 17.15 . Isa. 5.23 . Chap. 50.8 . 1 King. 8.31 , 32. 2 Chro. 6.22 , 23. Psal. 82.3 . Exod. 23.7 . Isa. 53.11 . Jere. 44.16 . Dan. 12.3 . The constant sense of the word , evinced . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse of it in other Authors , to punish . What it is in the New Testament , Matth. 11.19 . Chap. 12.37 . Luk. 7.29 . Chap. 10.29 . Chap. 16.15 . Chap. 18.14 . Acts 13.38 , 39. Rom. 2.13 . Chap. 3.4 . Constantly used in a forensick sense . Places seeming dubious , vindicated . Rom. 8.30 . 1 Cor. 6.11 . Tit. 3.5 , 6 , 7. Revel . 22.11 . How often these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are used in the New Testament . Constant sense of this . The same evinced , from what is opposed unto it , Isa. 50.8 . Prov. 17.15 . Rom. 5.16 , 18. Rom. 8.33 , 34. And the Declaration of it in Terms equivalent . Rom. 4.6 , 7. Rom. 5.9 , 10. 2 Cor. 5.20 , 21. Matth. 1.21 . Acts 13.39 . Gal. 2.16 , &c. Justification in the Scripture , proposed under a Juridical Scheam , and of a forensick Title . The Parts and Progress of it . Instances from the whole . Pag. 169. &c. CHAP. V. Distinction of a First and Second Justification . The whole Doctrine of the Roman Church concerning Justification grounded on this Distinction . The First Justification , the nature and causes of it according unto the Romanists . The Second Justification , what it is in their sense . Solution of the seeming Difference between Paul and James , falsly pretended by this Distinction . The same Distinction received by the Socinians , and others . The latter termed by some , the continuation of our Justification . The Distinction disproved . Justification considered , either as unto its Essence , or its Manifestation . The Manifestation of it twofold , initial and final . Initial is either unto our selves , or others . No Second Justification hence insues . Justification before God , Legal and Evangelical . Their distinct natures . The Distinction mentioned , derogatory to the Merit of Christ. More in it ascribed unto our selves , then unto the Blood of Christ , in our Justification . The vanity of Disputations to this purpose . All true Justification , everthrown by this Distinction . No countenance given unto this Justification in the Scripture . The Second Justification not intended by the Apostle James . Evil of Arbitrary Distinctions . Our First Justification so described in the Scripture , as to leave no room for a Second . Of the Continuation of our Justification : Whether it depend on Faith alone , or our Personal Righteousness inquired . Justification at once compleated in all Causes and Effects of it , proved at large . Believers upon their Justification , obliged unto perfect Obedience . The commanding Power of the Law constitutes the nature of Sin in them , who are not obnoxious unto its curse . Future Sins , in what sense remitted at our First Justification . The Continuation of Actual Pardon , and thereby of a justified Estate , on what it doth depend . Continuation of Justification , the act of God ; whereon it depends in that sense . On our part it depends on Faith alone . Nothing required hereunto , but the Application of Righteousness imputed . The Continuation of our Justification is before God. That whereon the Continuation of our Justification depends , pleadable before God. This not our Personal Obedience proved . ( 1. ) By the experience of all Believers . ( 2. ) Testimonies of Scripture . ( 3. ) Examples . The Distinction mentioned rejected . Pag. 189. CHAP. VI. Evangelical Personal Righteousness , the nature and use of it . Whether there be an Evangelical Justification on our Evangelical Righteousness inquired into . How this is by some affirmed and applauded . Evangelical Personal Righteousness asserted as the condition of our Legal Righteousness , or the Pardon of Sin. Opinion of the Socinians . Personal Righteousness required in the Gospel . Believers hence denominated Righteous . Not with respect unto Righteousness habitual , but actual only . Inherent Righteousness the same with Sanctification or Holiness . In what sense we may be said to be justified by Inherent Righteousness . No Evangelical Justification on our Personal Righteousness . The Imputation of the Righteousness of Christ doth not depend thereon . None have this Righteousness , but they are untecedently justified . A charge before God , in all Justification before God. The Instrument of this charge ; the Law or the Gospel . From neither of them can we be justified by this Personal Righteousness . The Justification pretended needless and useless . It hath not the nature of any Justification mentioned in the Scripture ; but is contrary to all that is so called . Other Arguments to the same purpose . Sentential Justification at the last day . Nature of the last Judgment . Who shall be then justified . A Declaration of Righteousness , and an Actual Admission unto Glory , the whole of Justification at the last day . The Argument that we are justified in this life , in the same manner , and on the same Grounds as we shall be judged at the last day , that Judgment being according unto Works , answered ; and the Impertinency of it declared . Pag. 211. CHAP. VII . Imputation , and the nature of it . The first express Record of Justification , determineth it to be by Imputation . Gen. 15.6 . Reasons of it . The Doctrine of Imputation cleared by Paul ; the occasion of it . Maligned and opposed by many . Weight of the Doctrine concerning Imputation of Righteousness on all hands acknowledged . Judgment of the Reformed Churches herein , particularly of the Church of England . By whom opposed , and on what Grounds . Signification of the Word . Difference between reputare and imputare . Imputation of two kinds . ( 1. ) Of what was ours antecedently unto that Imputation , whether good or evil . Instances in both kinds . Nature of this Imputation . The thing imputed by it , imputed for what it is , and nothing else . ( 2. ) Of what is not ours antecedently unto that Imputation , but is made so by it . General nature of this Imputation . Not judging of others to have done what they have not done . Several distinct Grounds and Reasons of this Imputation . ( 1. ) Ex Justitia ; ( 1. ) Propter Relationem foederalem . ( 2. ) Propter Relationem Naturalem . ( 2. ) Ex voluntaria sponsione . Instances , Philem. 17. Gen. 43.9 ▪ Voluntary sponsion , the Ground of the Imputation of Sin to Christ. ( 3. ) Ex injuria . 1 King. 1.21 . ( 4. ) Ex mera Gratia. Rom. 4. Difference between the Imputation of any Works of ours , and of the Righteousness of God. Imputation of Inherent Righteousness , is Ex Justitia . Inconsistency of it , with that which is Ex mera Gratia. Rom. 11.6 . Agreement of both kinds of Imputation . The true nature of the Imputation of Righteousness unto Justification , explained . Imputation of the Righteousness of Christ. The thing it self imputed , not the effect of it ; proved against the Socinians . Pag. 226. CHAP. VIII . Imputation of Sin unto Christ. Testimonies of the Antients unto that purpose . Christ and the Church , one Mystical Person . Mistakes about that State and Relation . Grounds and Reasons of the Vnion , that is the foundation of this Imputation . Christ the Surety of the New Covenant ; in what sense , unto what ends . Heb. 7.22 . opened . Mistakes about the Causes , and Ends of the Death of Christ. The New Covenant in what sense alone procured and purchased thereby . Inquiry whether the Guilt of our sins , was imputed unto Christ. The meaning of the words , Guilt and Guilty . The Distinction of Reatus culpae and Reatus paenae , examined . Act of God in the Imputation of the Guilt of our Sins unto Christ. Objections against it , answered . The Truth confirmed . Pag. 246. CHAP. IX . Principal Controversies about Justification . ( 1. ) Concerning the nature of Justification , stated . ( 2. ) Of the Formal Cause of it . ( 3. ) Of the Way whereby we are made partakers of the Benefits of the Mediation of Christ. What intended by the Formal Cause of Justification , declared . The Righteousness on the account whereof Believers are justified before God alone , inquired after under those Terms . This the Righteousness of Christ , imputed unto them . Occasions of Exceptions and Objections against this Doctrine General Objections examined . Imputation of the Righteousness of Christ ; consistent with the Free Pardon of Sin , with the necessity of Evangelical Repentance . Method of Gods Grace in our Justification . Necessity of Faith unto Justification , on supposition of the Imputation of the Righteousness of Christ. Grounds of that Necessity . Other Objections arising mostly from mistakes of the Truth , asserted , discussed and answered . Pag. 289. CHAP. X. Arguments for Justification by the Imputation of the Righteousness of Christ. Our own Personal Righteousness , not that on the account whereof we are justified in the sight of God. Disclaimed in the Scripture , as to any such end . The truth and reality of it granted . Manifold Imperfections accompanying it , rendering it unmeet to be a Righteousness unto the Justification of Life . Pag. 315. CHAP. XI . Nature of the Obedience or Righteousness required unto Justification . Original and Causes of the Law of Creation . The Substance and End of that Law. The Immutability or unchangeableness of it , considered absolutely ; and as it was the Instrument of the Covenant between God and Man. Arguments to prove it unchangeable ; and its Obligation unto the Righteousness first required , perpetually in force . Therefore not abrogated , not dispensed withal , not derogated from , but accomplished . This alone by Christ , and the Imputation of his Righteousness unto us . Pag. 340. CHAP. XII . Imputation of the Obedience of Christ , no less necessary then that of his suffering on the same Ground . Objections against it . 1. That it is impossible . Management hereof by Socinus . Ground of this Objection , That the Lord Christ was for himself obliged unto all the Obedience he yielded unto God , and performed it for himself , answered . The Obedience inquired after , the Obedience of the Person of Christ the Son of God. In his whole Person , Christ was not under the Law. He designed the Obedience he performed , for us not for himself . This Actual Obedience not necessary as a qualification of his Person , unto the discharge of his Office. The Foundation of this Obedience in his being made Man , and of the Posterity of Abraham , not for himself , but for us . Right of the Humane Nature unto Glory , by virtue of Vnion . Obedience necessary unto the Humane Nature , as Christ in it was made under the Law. This Obediencs properly for us . Instances of that nature among Men. Christ obeyed as a publick Person ; and so not for himself . Humane Nature of Christ subject unto the Law , as an Eternal Rule of dependance on God , and subjection to him ; not as prescribed unto us whilest we are in this World , in order unto our future Blessedness , or Reward . Second Objection , that it is useless , answered . He that is pardoned all his sins , is not thereon esteemed to have done all that is required of him . Not to be unrighteous , Negatively ; not the same with being righteous , Positively . The Law obligeth both unto punishment and obedience ; how , and in what sense . Pardon of Sin gives no title to Eternal Life . The Righteousness of Christ who is one , imputed unto many . Arguments proving the Imputation of the Obedience of Christ , unto the Justification of Life . Pag. 361. CHAP. XIII . The Difference between the two Covenants , stated . Arguments from thence . Pag. 396. CHAP. XIV . All Works whatever expresly excluded from any interst in our Justification before God. What intended by the Works of the Law. Not those of the Ceremonial Law only . Not perfect Works only , as required by the Law of our Creation . Not the outward Works of the Law performed without a principle of Faith. Not Works of the Jewish Law. Not Works with a conceit of Merit . Not Works only wrought before believing in the strength of our own wills . Works excluded absolutely from our Justification without respect unto a Distinction of a First and Second Justification . The true sense of the Law in the Apostolical Assertion , that none are justified by the Works thereof . What the Jews understood by the Law. Distribution of the Law under the Old Testament . The whole Law a perfect Rule of all Inherent Moral or Spiritual Obedience . What are the Works of the Law , declared from the Scripture , and the Argument thereby confirmed . The nature of Justifying Faith further declared . Pag. 400. CHAP. XV. Of Faith alone . CHAP. XVI . Testimonies of Scripture confirming the Doctrine of Justification by the Imputation of the Rightesness of Christ. Jere. 23.6 . Explained and vindicated . Pag. 419. CHAP. XVII . Testimonies out of the Evangelists , considered . Design of our Saviours Sermon on the Mount. The purity and penalty of the Law , vindicated by him . Arguments from thence . Luk. 18.9 , 10 , 11 , 12 , 13. The Parable of the Pharisee and Publican explained and applied to the present Argument . Testimonies out of the Gospel by John , Chap. 3.14 , 15 , 16 , 17 , 18 , &c. Pag. 425. CHAP. XVIII . Testimonies out of the Epistles of Paul , the Apostle . His design in the Fifth Chapter to the Romans . That Design explained at large and applied to the present Argument . Chap. 3.24 , 25 , 26. explained , and the true sense of the words vindicated . The Causes of Justification enumerated . Apostolical Inferences from the consideration of them . Chap. 4. Design of the Disputation of the Apostle therein . Analysis of his Discourse . Ver. 4 , 5. particularly insisted on , their true sense vindicated . What Works excluded from the Justification of Abraham . Who it is , that worketh not . In what sense the ungodly are justified . All Men ungodly antecedently unto their Justification . Faith alone the means of Justification on our part . Faith it self absolutely considered , not the Righteousness that is imputed unto us . Proved by sundry Arguments . Pag. 431. Chap. 5. Ver. 12 , 13 , 14 , 15 , 16 , 17 , 18. Boasting excluded in our selves , asserted in God. The design and sum of the Apostles Argument . Objection of Socinus removed . Comparison between the two Adams , and those that derive from them . Sin entered into the World. What Sin intended . Death , what it compriseth . What intended by it . The sense of those words in as much , or in whom all have sinned , cleared and vindicated . The various oppositions used by the Apostle in this Discourse . Principally between Sin or the Fall , and the Free Gift . Between the disobedience of the one , and the obedience of another . Judgment on the one hand , and Justification unto Life on the other . The whole Context at large , explained , and the Argument for Justification by the Imputation of the Righteousness of Christ , fully confirmed . P. 464. Chap. 10. V. 3 , 4. explained , and insisted on to the same purpose . Pag. 489. 1 Cor. 1.30 . Christ , how of God made Righteousness unto us . Answer of Bellarmine unto this Testimony , removed . That of Socinus , disproved . True sense of the words evinced . P. 497. 2 Cor. 5.21 . In what sense Christ knew no sin . Emphasis in that expression . How he was made Sin for us . By the Imputation of Sin unto him . Mistakes of some about this expression . Sense of the Antients . Exception of Bellarmine unto this Testimony , answered ; with other Reasonings of his to the same purpose . P. 502. The Exceptions of others also removed . Gal. 2.16 . Pag. 513. Ephes. 2.8 , 9 , 10. Ephes. 2.8 , 9 , 10. Evidence of this Testemony . Design of the Apostle from the beginning of the Chapter . Method of the Apostle in the Declaration of the Grace of God. Grace alone the cause of Deliverance from a State of Sin. Things to be observed in the Assignation of the Causes of Spiritual Deliverance . Grace , how magnified by him . Force of the Argument , and evidence from thence . State of the Case here proposed by the Apostle . General determination of it . By Grace ye are saved . What it is to be saved , inquired into . The same as to be justified , but not exclusively . The causes of our Justification , declared Positively and Negatively . The whole secured unto the Grace of God by Christ , and our Interest therein through Faith alone . Works excluded . What Works ? Not Works of the Law of Moses . Not Works antecedent unto believing . Works of true Believers . Not only in opposition to the Grace of God , but to Faith in us . Argument from those words . Reason whereon this exclusion of Works is founded . To exclude Boasting on our part . Boasting wherein it consists . Inseparable from the Interest of Works in Justification . Danger of it . Confirmation of this Reason obviating an Objection . The Objection stated . If we be not justified by Works , of what use are they , answered . Pag. 516. Phil. 3.8 , 9. Heads of Argument from this Testimony . Design of the Context . Righteousness the Foundation of Acceptance with God. A twofold Righteousness considered by the Apostle . Oppossite unto one another , as unto the especial end inquired after . Which of these he adhered unto , his own Righteousness or the Righteousness of God ; declared by the Apostle with vehemency of speech . Reasons of his earnestness herein . The turning point whereon he left Judaism . The opposition made unto this Doctrine by the Jews . The weight of the Doctrine and unwillingness of Men to receive it . His own sense of Sin and Grace . Peculiar expressions used in this place , for the Reasons mentioned , concerning Christ. Concerning all things that are our own . The choice to be made on the Case stated , whether we will adhere unto our own Righteousness , or that of Christs , which are inconsistent as to the end of Justification . Argument from this place . Exceptions unto this Testimony , and Argument from thence , removed . Our Personal Righteousness Inherent , the same with respect unto the Law and Gospel . External Righteousness only required by the Law , an impious Imagination . Works ▪ wrought before Faith only rejected . The Exception removed . Righteousness before Conversion , not intended by the Apostle . Pag. 256. CHAP. XIX . Objections against the Doctrine of Justification by the Imputation of the Righteousness of Christ. Nature of these Objections . Difficulty in discerning aright the sense of some Men in this Argument . Justification by Works , the end of all declension from the Righteousness of Christ. Objections against this Doctrine derived from a supposition thereof alone . First principal Objection ; Imputed Righteousness overthrows the necessity of an holy Life . This Objection as managed by them of the Church of Rome , an open calumny . How insisted on by some among our selves . Socinus fierceness in this charge . His foul dishonesty therein . False charges on Mens opinions , making way for the rash condemnation of their persons . Iniquity of such censures . The Objection rightly stated . Sufficiently answered in the previous Discourses about the nature of Faith , and force of Moral Law. The nature and necessity of Evangelical Holiness elswhere pleaded . Particular answers unto this Objection . All who profess this Doctrine do not exemplifie it in their lives . The most holy Truths have been abused . None by whom this Doctrine is now denied , exceed them in holiness , by whom it was formerly professed , and the power of it attested . The contrary Doctrine not successful in the Reformation of the lives of Men. The best way to determine this difference . The same Objection managed against the Doctrine of the Apostle in his own days . Efficacious prejudices against this Doctrine in the minds of Men. The whole Doctrine of the Apostle liable to be abused . Answers of the Apostle unto this Objection . He never once attempts to answer it , by declaring the necessity of Personal Righteousness , or good Works unto Justification before God. He confines the cogency of Evangelical Motives unto Obedience only unto Believers . Grounds of Evangelical Holiness asserted by him in compliance with his Doctrine of Justification . ( 1. ) Divine Ordination . Exceptions unto this Ground , removed . ( 2. ) Answer of the Apostle vindicated . The Obligation of the Law unto Obedience . Nature of it , and consistency with Grace . This Answer of the Apostle vindicated . Heads of other Principles that might be pleaded to the same purpose . Pag. 539. CHAP. XX. Seeming Difference , no real contradiction between the Apostles Paul and James , concerning Justification . This granted by all . Reasons of the seeming Difference . The best Rule of the Interpretation of places of Scripture , wherein there is an appearing repugnancy . The Doctrine of Justification according unto that Rule principally to be learned from the Writings of Paul. The Reasons of his fulness and accuracy in the teaching of that Doctrine . The Importance of the Truth ; the opposition made unto it ; and abuse of it . The design of the Apostle James . Exceptions of some against the Writings of S. Paul , scandalous and unreasonable . Not in this matter to be interpreted by the passage in James insisted on , Chap. 2. That there is no repugnancy between the Doctrine of the two Apostles demonstrated . Heads and Grounds of the Demonstration . Their scope , design , and end not the same . That of Paul ; the only case stated and determined by him . The designs of the Apostle James ; the case proposed by him quite of another nature . The occasion of the case proposed and stated him . No appearance of difference between the Apostles , because of the several cases they speak unto . Not the same Faith intended by them . Description of the Faith spoken of by the one , and the other . Bellarmines Arguments to prove true justifying Faith to be intended by James , answered . Justification not treated of by the Apostles in the same manner , nor used in the same sense , nor to the same end . The one treats of Justification , as unto its nature and causes ; the other as unto its signs and evidence , proved by the instances insisted on . Pag. 557. How the Scripture was fulfilled , that Abraham believed in God , and it was counted unto him for Righteousness , when he offered his Son , on the Altar . Works the same , and of the same kind in both the Apostles . Observations on the Discourse of James . No Conjunction made by him between Faith and Works in our Justification , but an opposition . No distinction of a First and Second Justification in him . Justification ascribed by him wholly unto Works , in what sense . Does not determine how a sinner may be justified before God ; but how a Professor may evidence himself so to be . The Context opened from Ver. 14. to the end of the Chapter . Pag. 569. Some of the Mistakes that have escaped in the Press may be thus corrected . PAg. 10. Line 2. a fine , read other , p. 11. l. 24. none , r. nothing , p. 41. l. 30. r ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 42. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 53. l. 6. r. this Author , l. 25. man , r. men , l. 26. them , p. 64. l. 4. a fine , that it is , p. 71. l. 21. and r. add , p. 72. l. 12. r. For an , p. 172. l. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l ▪ 28. Hithpaol , p. 174. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 175. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 176. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 4. a fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 3. a fine , affects , p. 180. l. 22. vocation that is intended , p. 199. l. 1. which was , r. whereas , p. 208.23 . such , r. Faith , p. 234. l. 2. dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 266. l. 8. Curcellaeus , p. 283. l. 23. suffered r. offered , p. 311. l. 30. of him , p. 362. l. 11. r. as if we , p. 392. l. 20. r. more colour , p. 412. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 436. l. 2. a fine , r. other men , p. 444. l. 10. proofs , r. process , p. 465. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sundry other literal Mistakes and Mispointings are referred unto the candor of the Reader ; which I chuse rather than to trouble many with the rehearsal of what it may be , few will take notice of . General Considerations previously necessary unto the Explanation of the Doctrine of Justification . THat we may treat of the Doctrine of Justification usefully unto its proper Ends , which are the Glory of God in Christ , with the peace and furtherance of the Obedience of Believers , some things are previously to be considered , which we must have respect unto in the whole process of our Discourse . And among others that might be insisted on to the same purpose , these that ensue are not to be omitted . 1. The first Enquiry in this matter in a way of Duty , is after the proper Relief of the Conscience of a sinner , pressed and perplexed with a sense of the Guilt of sin . For Justification is the way and means whereby such a person doth obtain acceptance before God , with a Right and Title unto an heavenly Inheritance . And nothing is pleadable in this cause , but what a man would speak unto his own Conscience in that state , or unto the Conscience of another , when he is anxious under that Enquiry . Wherefore , The Person under consideration , that is , who is to be Justified , is one who in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.5 . Vngodly ; and thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chap. 3.19 . guilty before God ; that is , obnoxious , subject , liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 1.32 ; to the righteous sentential Judgment of God ; that he who committeth sin , who is in any way guilty of it , is worthy of Death . Hereupon such a person finds himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.10 ; under the curse , and the wrath of God therein abiding on him , Joh. 3.18 , 36. In this condition he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without plea , without excuse , by any thing in and from himself , for his own relief ; His mouth is stopped , Rom. 3.19 . For he is in the Judgment of God declared in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Gal. 3.22 ; every way shut up under sin and all the consequents of it . Many Evils in this condition are men subject unto , which may be reduced unto those two of our first Parents wherein they were represented . For first , they thought foolishly to hide themselves from God ; and then more foolishly would have charged him as the cause of their sin . And such naturally are the thoughts of men under their convictions . But whoever is the subject of the Justification enquired after , is by various means brought into his Apprehensions , who cryed , Sirs ! What must I do to be saved ? 2. With respect unto this state and condition of men , or men in this state and condition , the enquiry is , What that is upon the account whereof , God pardoneth all their sins , receiveth them into his favour , declareth or pronounceth them Righteous , and acquitted from all Guilt , removes the Curse , and turneth away all his wrath from them , giving them Right and Title unto a blessed Immortality or life Eternal . This is that alone wherein the Consciences of sinners in this estate are concerned . Nor do they enquire after any thing , but what they may have to oppose unto , or answer the Justice of God in the commands and curse of the Law , and what they may betake themselves unto , for the obtaining of Acceptance with him unto life and salvation . That the Apostle doth thus and no otherwise state this whole matter , and in an Answer unto this Enquiry , declare the nature of Justification and all the causes of it , in the third and fourth Chapters of the Epistle to the Romans , and elswhere , shall be afterwards declared and proved . And we shall also manifest that the Apostle James in the second Chapter of his Epistle , doth not speak unto this Enquiry , nor give an Answer unto it ; but it is of Justification in another sense , and to another purpose whereof he treateth . And whereas we cannot either safely or usefully treat of this Doctrine , but with respect unto the same Ends for which it is declared , and whereunto it is applied in the Scripture , we should not by any pretences be turned aside from attending unto this Case and its Resolution , in all our Discourses on this subject . For it is the Direction , Satisfaction and peace of the Consciences of men , and not the curiosity of Notions or subtilty of Disputations , which it is our Duty to design . And therefore I shall as much as possibly I may , avoid all those Philosophical Terms and Distinctions wherewith this Evangelical Doctrine hath been perplexed rather than illustrated . For more weight is to be put on the steady Guidance of the Mind and Conscience of one Believer really exercised about the Foundation of his peace and acceptance with God , then on the confutation of ten wrangling Disputers . 3. Now the Enquiry on what account or for what Cause and Reason a man may be so acquitted or discharged of sin , and accepted with God as before declared , doth necessarily issue in this ; Whether it be any thing in our selves , as our Faith , and Repentance , the Renovation of our Natures , inherent habits of Grace , and actual works of Righteousness which we have done , or may do ; or whether it be the Obedience , Righteousness , Satisfaction and Merit of the Son of God our Mediator and Surety of the Covenant , imputed unto us . One of these it must be , namely , something that is our own , which , whatever may be the Influence of the Grace of God into it , or causality of it , because wrought in and by us , is inherently our own in a proper sense ; or something , which being not our own , not inherent in us , not wrought by us , is yet imputed unto us , for the pardon of our sins , and the Acceptation of our Persons as righteous ; or the making of us Righteous in the sight of God. Neither are these things capable of mixture or composition , Rom. 11.6 . Which of these it is the Duty , Wisdome and safety of a convinced sinner to rely upon and trust unto in his Appearance before God , is the sum of our present Enquiry . 4. The way whereby sinners do or ought to betake themselves unto this Relief , on supposition that it is the Righteousness of Christ , and how they come to be partakers of , or interested in that which is not inherently their own , unto as good Benefit and as much Advantage as if it were their own , is of a distinct consideration . And as this also is clearly determined in the Scripture , so it is acknowledged in the Experience of all them that do truly believe . Neither are we in this matter much to regard the senses or arguings of men , who were never throughly convinced of sin , nor have ever in their own persons fled for Refuge unto the Hope set before them . 5. These things I say are always to be attended unto , in our whole Disquisition into the nature of Evangelical Justification ; For without a constant respect unto them , we shall quickly wander into curious and perplexed Questions , wherein the Consciences of guilty Sinners are not concerned ; and which therefore really belong not unto the substance or truth of this Doctrine , nor are to be immixed therewith . It is alone the Relief of those who are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , guilty before , or obnoxious and liable to the Judgment of God , that we enquire after . That this is not any thing in or of themselves , nor can so be ; that it is a Provision without them , made in infinite Wisdom and Grace by the mediation of Christ , his Obedience and Death therein , is secured in the Scripture against all contradiction : And it is the fundamental Principle of the Gospel , Math. 11.28 . 6. It is confessed that many things for the Declaration of the Truth and the order of the Dispensation of Gods Grace herein , are necessarily to be insisted on ; such are the nature of Justifying Faith , the place and use of it in Justification , the Causes of the new Covenant , the true notion of the Mediation and Suretiship of Christ , and the like , which shall all of them be enquired into . But beyond what tends directly unto the Guidance of the Minds , and satisfaction of the Souls of Men , who seek after a stable and abiding foundation of Acceptance with God , we are not easily to be drawn , unless we are free to lose the Benefit and Comfort of this most important Evangelical Truth , in needless and unprofitable contentions . And amongst many other miscarriages which men are subject unto whilst they are conversant about these things , this in an especial manner is to be avoided . 1. For the Doctrine of Justification is directive of Christian Practice , and in no other Evangelical Truth is the whole of our Obedience more concerned ; For the Foundation , Reasons and Motives of all our Duty towards God are contained therein : Wherefore in order unto the due improvement of them , ought it to be taught and not otherwise . That which alone we aim ( or ought so to do ) to learn in it and by it , is how we may get and maintain peace with God , and so to live unto him , as to be accepted with him in what we do . To satisfie the Minds and Consciences of men in these things , is this Doctrine to be taught . Wherefore to carry it out of the understandings of ordinary Christians by speculative notions and distinctions is disserviceable unto the Faith of the Church . Yea the mixing of Evangelical Revelations with Philosophical Notions hath been in sundry Ages the Poison of Religion . Pretence of accuracy and artificial skill in Teaching , is that which giveth countenance unto such a way of handling sacred things . But the Spiritual Amplitude of Divine Truths is restrained hereby , whilst low mean Philosophical senses are imposed on them . And not only so , but endless Divisions and Contentions are occasioned and perpetuated . Hence when any Difference in Religion is , in the pursuit of Controversies about it , brought into the field of Metaphysical Respects and Philosophical terms whereof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient provision for the supply of the Combatants on both sides , the truth for the most part , as unto any concernment of the souls of men therein , is utterly lost , and buried in the rubbish of senseless and unprofitable words . And thus in particular , those who seem to be well enough agreed in the whole Doctrine of Justification , so far as the Scripture goeth before them , and the Experience of Believers keeps them company , when once they ingage into their Philosophical Definitions and Distinctions , are at such an irreconcilable variance among themselves , as if they were agreed on no one thing that doth concern it . For as men have various apprehensions in coining such Definitions as may be defensible against Objections , which most men aim at therein : So no Proposition can be so plain ( at least in materia probabili ) but that a man ordinarily versed in Paedagogical Terms and Metaphysical Notions , may multiply Distinctions on every word of it . 8. Hence there hath been a pretence and appearance of twenty several Opinions among Protestants about Justification , as Bellarmine and Vasquez , and others of the Papists charge it against them out of Osiander , when the Faith of them all was one and the same , Bellar. lib. 5. cap. 1. Vasq. in 1.2 . Quaest. 113. disp . 202. whereof we shall speak elsewhere . When men are once advanced into that field of Disputation , which is all overgrown with thorns of subtilties , perplexed notions , and futilous terms of Art , they consider principally how they may entangle others in it , scarce at all how they may get out of it themselves . And in this posture they oftentimes utterly forget the business which they are about , especially in this matter of Justification ; namely how a guilty Sinner may come to obtain Favour and Acceptance with God. And not only so , but I doubt they oftentimes dispute themselves beyond what they can well abide by , when they return home unto a sedate meditation of the state of things between God and their own souls . And I cannot much value their notions and sentiments of this matter , who object and answer themselves out of a sense of their own Appearance before God , much less of theirs who evidence an open inconformity unto the Grace and truth of this Doctrine in their hearts and lives . 9. Wherefore we do but trouble the faith of Christians and the peace of the true Church of God , whilst we dispute about Expressions , Terms and Notions , when the substance of the Doctrine intended , may be declared and believed , without the knowledge , understanding , or use of any of them . Such are all those in whose subtile management the captious Art of wrangling doth principally consist . A diligent Attendance unto the Revelation made hereof in the Scripture , and an examination of our own experience thereby , is the Sum of what is required of us for the right understanding of the truth herein . And every true Believer who is taught of God , knows how to put his whole trust in Christ alone , and the Grace of God by him , for Mercy , Righteousness and Glory , and not at all concern himself with those loads of thorns and briars , which under the names of Definitions , Distinctions , accurate Notions , in a number of Exotick , Paedagogical and Philosophical terms , some pretend to accommodate them withall . 10. The Holy Ghost in expressing the most eminent Acts in our Justification , especially as unto our Believing , or the acting of that faith whereby we are justified , is pleased to make use of many Metaphorical Expressions . For any to use them now in the same way , and to the same purpose , is esteemed rude , undisciplinary , and even ridiculous , but on what Grounds ? He that shall deny , that there is more spiritual sense and experience conveyed by them into the hearts and minds of Believers , ( which is the life and soul of teaching things practical ) than in the most accurate Philosophical expressions , is himself really ignorant of the whole Truth in this matter . The Propriety of such Expressions belongs , and is confined unto natural science ; but spiritual Truths are to be taught not in the words which mans wisdom teacheth , but which the Holy Ghost teacheth , comparing spiritual things with spiritual . God is wiser then man ; and the Holy Ghost knows better what are the most expedient ways for the Illumination of our minds with that knowledge of Evangelical Truths , which it is our Duty to have and attain , then the wisest of us all . And other knowledge of , or skill in these things , then what is required of us in a way of Duty , is not to be valued . It is therefore to no purpose to handle the mysteries of the Gospel , as if Holcot and Bricot , Thomas and Gabriel , with all the Sententiarists , Summists , and Quodlibetarians of the old Roman Peripatetical School , were to be raked out of their Graves to be our guides . Especially will they be of no use unto us , in this Doctrine of Justification . For whereas they pertinaciously adhered unto the Philosophy of Aristotle , who knew nothing of any Righteousness , but what is an habit inherent in our selves , and the Acts of it , they wrested the whole Doctrine of Justification unto a compliance therewithall . So Pighius himself complained of them , Controv. 2. Dissimulare non possumus , hanc vel primam doctrinae Christianae partem ( de Justificatione ) obscuratam magis quam illustratam a scholasticis , spinosis plerisque quaestionibus , & definitionibus , secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes , &c. Secondly , A due consideration of him with whom in this matter we have to do , and that immediately , is necessary unto a right stating of our thoughts about it . The Scripture expresseth it emphatically , that it is God that justifieth , Rom. 8. 33. And he assumes it unto himself as his Prerogative , to do what belongs thereunto . I , even I am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins , Isa. 43.25 . And it is hard in my Apprehension , to suggest unto him , any other reason or consideration of the pardon of our sins ; seeing he hath taken it on him to do it for his own sake , that is , for the Lords sake , Dan. 9.17 . in whom all the seed of Israel are justified , Isa. 45.25 . In his sight , before his Tribunal it is , that men are justified or condemned , Psal. 143.2 . Enter not into Judgement with thy servant ; for in THY SIGHT shall no man living be justified . And the whole work of Justification , with all that belongeth thereunto , is represented after the manner of a Juridical proceeding before Gods Tribunal , as we shall see afterwards . Therefore saith the Apostle , by the deeds of the Law shall no flesh be justified in his sight ; Rom. 3.20 . However any may be justified in the sight of Men or Angels by their own Obedience or Deeds of the Law , yet in His Sight none can be so . Necessary it is unto any man who is to come unto a Trial , in the sentence whereof he is greatly concern'd , duely to consider the Judge before whom he is to appear , and by whom his cause is finally to be determined . And if we manage our Disputes about Justification without a continual regard unto Him , by whom we must be cast or acquitted , we shall not rightly apprehend what our Plea ought to be . Wherefore the Greatness , the Majesty , the Holiness , and Soveraign Authority of God , are always to be present with us in a due sense of them , when we enquire how we may be justified before him . Yet is it hard to discern how the minds of some men are influenced by the consideration of these things , in their fierce contests for the Interest of their own works in their Justification ; precibus aut precio ut in aliqua parte haereant . But the Scripture doth represent unto us what thoughts of him , and of themselves , not only Sinners , but Saints also , have had , and cannot but have upon near Discoveries and effectual Conceptions of God and his Greatness . Thoughts hereof ensuing on a sense of the guilt of sin , filled our first Parents with fear and shame , and put them on that foolish attempt of hiding themselves from him . Nor is the wisdom of their posterity one jot better under their Convictions , without a discovery of the Promise . That alone makes sinners wise , which tenders them relief . At present , the Generality of men are secure , and do not much question but that they shall come off well enough one way or other in the Trial they are to undergo . And as such persons are altogether indifferent what Doctrine concerning Justification is taught and received ; so for the most part for themselves , they encline unto that Declaration of it which best suits ▪ their own Reason , as influenced with self-conceit , and corrupt Affections . The sum hereof is , that what they cannot do themselves , what is wanting that they may be saved , be it more or less , shall one way or other be made up by Christ , either the use or the abuse of which perswasion is the greatest fountain of sin in the world , next unto the Depravation of our nature . And whatever be , or may be pretended unto the contrary , Persons not convinced of sin , not humbled for it , are in all their Ratiocinations about spiritual things , under the conduct of Principles so vitiated and corrupted . See Mat. 18.3 , 4. But when God is pleased by any means to manifest his Glory unto sinners , all their presidences and contrivances do issue in dreadful horrour and distress . An account of their Temper is given us Isa. 33.14 . The sinners in Sion are afraid , fearfulness hath surprized the Hypocrites , who among us shall dwell with the devouring fire ? who among us shall dwell with Everlasting burnings ? Nor is it thus only with some peculiar sort of sinners . The same will be the Thoughts of all guilty persons at some time or another . For those who through sensuality , security , or superstition , do hide themselves from the vexation of them in this world , will not fail to meet with them when their Terrour shall be encreased , and become remediless . Our God is a consuming fire ; and men will one day find , how vain it is to set their Briars and Thorns against him in battle array . And we may see what extravagant contrivances convinced sinners will put themselves upon , under any real view of the Majesty and Holiness of God ; Micah 6.6 , 7. Wherewith ( saith one of them ) shall I come before the Lord , and bow my self before the high God ? shall I come before him with Burnt-offerings , with Calves of a year old ? will the Lord be pleased with thousands of Rams , or with ten thousands of Rivers of Oyl ? shall I give my first born for my transgression , the fruit of my body for the sin of my Soul. Neither shall I ever think them meet to be contended withall about the Doctrine of Justification , who take no notice of these things , but rather despise them . This is the proper effect of the Conviction of sin , strengthened and sharpened with the consideration of the Terrour of the Lord , who is to judge concerning it . And this is that which in the Papacy meeting with an Ignorance of the Righteousness of God , hath produced innumerable superstitious Inventions for the appeasing of the Consciences of men , who by any means fall under the Disquietments of such Convictions . For they quickly see that none of the Obedience which God requireth of them , as it is performed by them , will justifie them before this high and holy God. Wherefore they seek for shelter in contrivances about things that he hath not commanded , to try if they can put a cheat upon their Consciences , and find relief in Diversions . Nor is it thus only with profligate sinners upon their Convictions ; but the best of men , when they have had near and efficacious Representations of the Greatness , Holiness , and Glory of God , have been cast into the deepest self-abasement , and most serious Renunciations of all trust or confidence in themselves . So the Prophet Isaiah upon his vision of the Glory of the Holy One , cried out , Woe is me , I am undone , because I am a man of unclean lips , chap. 6.5 . nor was he relieved but by an Evidence of the free pardon of sin , ver . 7. So Holy Job in all his contests with his Friends who charged him with Hypocrisie , and his being a sinner guilty in a peculiar manner above other men , with assured confidence and perseverance therein justified his sincerity , his Faith and Trust in God , against their whole charge and every parcel of it . And this he doth with such a full satisfaction of his own Integrity , as that not only he insists at large on his vindication , but frequently appeals unto God himself , as unto the Truth of his Plea. For he directly pursues that counsel with great Assurance which the Apostle James so long after gives unto all Believers , nor is the Doctrine of that Apostle more eminently exemplified in any one instance throughout the whole Scripture then in him . For he sheweth his Faith by his works , and pleads his Justification thereby . As Job Justified himself , and was Justified by his works , so we allow it the Duty of every Believer to be . His plea for Justification by works , in the sense wherein it is so , was the most noble that ever was in the world , nor was ever any controversie managed upon a greater occasion . At length this Job is called into the immediate presence of God , to plead his own cause , not now as stated between him and his Friends , whether he were an Hypocrite or no ▪ or whether his Faith or Trust in God was sincere , but as it was stated between God and him , wherein he seemed to have made some undue Assumptions on his own behalf . The Question was now reduced unto this ; on what Grounds he might or could be justified in the sight of God ? To prepare his mind unto a right Judgement in this case , God manifests his Glory unto him , and instructs him in the Greatness of His Majesty and Power . And this he doth by a multiplication of Instances , because under our Temptations we are very slow in admitting right conceptions of God. Here the Holy man quickly acknowledged , that the state of the case was utterly altered . All his former pleas of Faith , Hope , and Trust in God , of sincerity in Obedience , which with so much earnestness he before insisted on , are now quite laid aside . He saw well enough that they were not pleadable at the Tribunal before which he now appeared , so that God should enter into Judgment with him thereon , with respect unto his Justification . Wherefore in the deepest self-abasement and abhorrency , he betakes himself unto Soveraign Grace and Mercy . For then Job answered the Lord and said , behold I am vile , what shall I answer thee , I will lay mine hand upon my mouth ; once have I spoken , but I will not answer , yea twice , but I will proceed no farther ; Job 40.3 , 4 , 5 , And again , Hear I beseech thee and I will speak , I will demand of thee , and declare thou unto me ; I have heard of thee by the hearing of the Ear , but now mine Eye seeth thee ; wherefore I abhor my self , and repent in dust and ashes , chap. 42.4 , 5 , 6. Let any men place themselves in the Condition wherein now Job was , in the immediate presence of God ; Let them attend unto what he really speaks unto them in his word , namely , what they will answer unto the Charge that he hath against them , and what will be their best plea before his Tribunal , that they may be Justified . I do not believe that any man living hath more encouraging Grounds to plead for an interest in his own Faith and Obedience in his Justification before God , then Job had ; although I suppose he had not so much skill to manage a plea to that purpose with Scholastick notions and distinctions as the Jesuits have . But however , we may be harnessed with subtile Arguments and Solutions , I fear it will not be safe for us to adventure farther upon God then he durst to do . There was of old a Direction for the visitation of the Sick , composed as they say by Anselm , and published by Casparus Vlenhergius , which expresseth a better sense of these things then some seem to be convinced of . Credisne te non posse salvari nisi per mortem Christi ? Respondet infirmus , Etiam ; tum dicit illi ; Age Ergo dum superest in te anima , in hac sola morte fiduciam tuam constitue ; in nulla alia re fiduciam habe , huic morti te totum committe , hac sola te totum contege , totum immisce te in hac morte , in hac morte totum te involve . Et si Dominus te voluerit judicare , Dic , Domine , mortem Domini nostri Jesu Christi objicio inter me & tuum Judicium aliter tecum non contendo . Et si tibi dixerit quia peccator es , dic , mortem Domini nostri Jesu Christi pono inter me & peccata mea . Si dixerit tibi quod meruisti damnationem ; dic , Domine , mortem Domini nostri Jesu Christi obtendo inter te & mala merita mea , ipsiusque merita offero pro merito quod ego debuissem habere nec habeo ; si dixerit quod tibi est iratus , dic Domine , mortem Domini Jesu Christi oppono inter me & iram tuam . That is , Dost thou believe that thou canst not be saved but by the death of Christ ? The sick man answereth , yes ; then let it be said unto him ; Go to then , and whilst thy Soul abideth in thee , put all thy confidence in this death alone , place thy trust in no other thing , commit thy self wholly to this Death , cover thy self wholly with this alone , cast thy self wholly on this Death , wrap thy self wholly in this Death . And if God would judge thee , say , Lord , I place the Death of our Lord Jesus Christ between me and thy judgment ; and otherwise I will not contend , or enter into Judgment with thee . And if he shall say unto thee , that thou art a sinner , say , I place the Death of our Lord Jesus Christ between me and my sins . If he shall say unto thee , that thou hast deserved damnation ; say , Lord , I put the Death of our Lord Jesus Christ between thee and all my sins ; and I offer his merits for my own which I should have , and have not . If he say that he is angry with thee , say , Lord , I place the Death of our Lord Jesus Christ between me and thy Anger . Those who gave these Directions , seem to have been sensible of what it is to appear before the Tribunal of God ; and how unsafe it will be for us there to insist on any thing in our selves . Hence are the words of the same Anselm in his Meditations . Conscientia mea meruit damnationem , & penitentia mea non sufficit ad satisfactionem , sed certum est quod misericordia tua superat omnem offensionem . My Conscience hath deserved damnation , and my Repentance is not sufficient for satisfaction , but most certain it is , that thy mercy aboundeth above all offence . And this seems to me a better Direction then those more lately given by some of the Roman Church . Such is the prayer suggested unto a sick man , by Johan . Polandus lib. Methodus in adjuvandis morientibus . Domine Jesu , conjunge , obsecro , obsequium meum cum omnibus quae tu egisti , & passus es ex tam perfecta Charitate & Obedientia . Et cum divitiis satisfactionum & meritorum Dilectionis , Patri aeterno illud offerre digneris . Or that of a greater Author , Antidot . Animae , fol. 17. Tu hinc o rosea Martyrum turba offer pro me , nunc & in hora mortis meae , merita fidelitatum , constantiae & pretiosi sanguinis ▪ cum sanguine Agni immaculati , pro omnium salute effust . Hierom long before Anselm , spake to the same purpose . Cum dies Judicij aut dormitionis advenerit , omnes manus dissolventur ; quibus dicitur in alio loco confortamini manus dissolutae ; dissolventur auntem manus quia nullum opus dignum Dei justitia reperiatur , & non justificabitur in conspectu ejus omnis vivens , unde Propheta dicit in Psalmo , si iniquitates attendas Domine , quis sustinebit , lib. 6. in Isa. in cap. 13. v. 6 , 7. When the day of Judgement , or of Death , shall come , all hands will be dissolved ( that is , faint or fall down ) unto which it is said in another place , be strengthened ye hands that hang down . But all hands shall be melted down , ( that is , all mens strength and confidence shall fail them ) because no works shall be found which can answer the Righteousness of God ; for no flesh shall be justified in his sight . Whence the Prophet says in the Psalm , If thou Lord shouldst mark iniquity , who should stand ? And Ambrose to the same purpose , Nemo ergo sibi arroget , nemo de meritis glorietur , nemo de potestate se jactet , omnes speremus per Dominum Jesum misericordiam invenire , quoniam omnes ante Tribunal ejus stabimus , de illo veniam , de illo indulgentiam postulabo , quaenam spes alia peccatoribus , in Psal. 119. Resh . Let no man arrogate any thing unto himself , let no man glory in his own merits or good deeds , let no man boast of his power , let us all hope to find mercy by Lord Jesus , for we shall all stand before his Judgment-seat . Of him will I beg pardon , of him will I desire Indulgence , what other hope is there for sinners ? Wherefore if men will be turned off from a continual regard unto the Greatness , Holiness , and Majesty of God , by their Inventions in the Heat of Disputation , if they do forget a Reverential Consideration of what will become them , and what they may betake themselves unto , when they stand before his Tribunal , they may ingage into such apprehensions , as they dare not abide by in their own personal Trial. For how shall man be just with God ? Hence it hath been observed , that the School-men themselves in their Meditations and Devotional writings , wherein they had immediate thoughts of God with whom they had to do , did speak quite another Language as to Justification before God , then they do in their wrangling Philosophical fiery Disputes about it . And I had rather learn what some men really judge about their own Justification from their prayers , then their writings . Nor do I remember , that I did ever hear any good man in his prayers , use any expressions about Justification , pardon of sin , and Righteousness before God , wherein any plea from any thing in our selves was introduced or made use of . The Prayer of Daniel hath in this matter been the substance of their Supplications . O Lord ! Righteousness belongeth unto thee , but unto us confusion of faces ; we do not present our Supplications before thee for our own Righteousness , but for thy great mercies , O Lord hear , O Lord forgive , for thine own sake O my God , Dan. 9.7 , 18 , 19. Or that of the Psalmist , Enter not into Judgement with thy servant O Lord , for in thy sight shall no man living be justified , Psal. 143.2 . Or , If thou Lord mark Iniquity , Lord who shall stand ; but there is forgiveness with thee that thou maist be feared , Psal. 130. 2 , 3 , 4. On which words , the Exposition of Austin is remarkable , speaking of David , and applying it unto himself . Ecce clamat sub molibus iniquitatum suarum . Circumspexit se , circumspexit vitam suam , vidit illam undique flagitiis coopertam , quacunque respexit , nihil in se boni invenit : Et cum tanta & tam multa peccata undique videret , tanquam expavescens , exclamavit , si iniquitates observaris Domine , quis sustinebit ? vidit enim prope totam vitam humanam circumlatrari peccatis ; accusari omnes conscientias cogitationibus suis , non inveniri Cor Castum praesumens de justitia , quod quia inveniri non potest , praesumat ergo omnium Cor de misericordia Domini Dei sui , & dicat Deo , si iniquitates observaris Domine , Domine quis sustinebit ? Quae autem est spes ? quoniam apud te propitiatio est . And whereas we may and ought to represent unto God in our Supplications our Faith , or what it is that we believe herein , I much question , whether some men can find in their hearts to pray over and plead before him , all the Arguments and Distinctions they make use of to prove the interest of our Works and Obedience in our Justification before him , or enter into Judgement with him upon the conclusions which they make from them . Nor will many be satisfied to make use of that Prayer which Pelagius taught the Widow , as it was objected to him in the Diaspolitan Synod . Tu nosti Domine quam sanctae , quam innocentes , quam purae ab omni fraude & rapina quas ad te expando manus ; quam justa , quam immaculata labia & ab omni mendacio libera , quibus tibi ut mihi miserearis preces fundo . Thou knowest , O Lord , how holy , how innocent , how pure from all deceit and rapine are the hands which I stretch forth unto thee ; how just , how unspotted with evil , how free from lying are those lips wherewith I pour forth prayers unto thee , that thou wouldst have mercy on me . And yet although he taught her so to plead her own purity , innocency and righteousness before God , yet he doth it not , as those whereon she might be absolutely justified , but only as the condition of her obtaining mercy . Nor have I observed that any publick Liturgies ( the Mass-Book only excepted , wherein there is a frequent recourse unto the merits and intercession of Saints ) do guide men in their prayers before God to plead any thing for their acceptance with him , or as the means or condition thereof , but Grace , Mercy , the Righteousness and Blood of Christ alone . Wherefore I cannot but judge it best , ( others may think of it as they please ) for those who would teach or learn the Doctrine of Justification in a due manner , to place their Consciences in the presence of God , and their Persons before his Tribunal , and then upon a due consideration of his Greatness , Power , Majesty , Righteousness , Holiness , of the terrour of his Glory , and Soveraign Authority , to enquire what the Scripture , and a sense of their own Condition directs them unto as their Relief and Refuge , and what Plea it becomes them to make for themselves . Secret thoughts of God and our selves , retired meditations , the conduct of the spirit in humble supplications , Death-bed preparations for an immediate appearance before God , Faith and Love in exercise on Christ , speak other things for the most part , then many contend for . 3. A clear apprehension and due sense of the Greatness of our Apostasie from God , of the Depravation of our Natures thereby , of the Power and Guilt of Sin , of the Holiness and Severity of the Law , are necessary unto a right apprehension of the Doctrine of Justification . Therefore unto the Declaration of it doth the Apostle premise a large Discourse throughly to convince the minds of all that seek to be justified , with a sense of these things , Rom. 1.2 , 3. The Rules which he hath given us , the Method which he prescribeth , and the Ends which he designeth , are those which we shall chuse to follow . And , He layeth it down in general , That the Righteoussness of God is revealed from Faith to Faith and that the Just shall live by Faith ; chap. 1.17 . But he declares not in particular the causes , nature , and way of our Justification , until he hath fully evinced that all men are shut up under this state of sin , and manifested how deplorable their Condition is thereby . And in the Ignorance of these things , in the denying or palliating of them , lyeth the foundation of all mis-belief about the Grace of God. Pelagianism in its first Root , and all its present Branches , is resolved thereinto . For not apprehending the dread of our Original Apostacy from God , nor the consequents of it in the universal Depravation of our Nature , they disown any necessity either of the Satisfaction of Christ , or the Efficacy of Divine Grace for our Recovery or Restauration . So upon the matter the principal Ends of the Mission both of the Son of God , and of the Holy Spirit , are renounced ; which issues in the denial of the Deity of the one and the Personality of the other . The Fall which we had being not great , and the Disease contracted thereby being easily curable , and there being little or no evil in these things which are now unavoidable unto our nature , it is no great matter to be freed or justified from all , by a meer act of Favour on our own Endeavours ; nor is the Efficacious Grace of God any way needful unto our Sanctification and Obedience , as these men suppose . Where these or the like conceits are admitted , and the minds of men by them kept off from a due apprehension of the State and Guilt of sin , and their Consciences from being affected with the terrour of the Lord and curse of the Law thereon ; Justification is a notion to be dealt withall pleasantly or subtilly as men see occasion . And hence arise the Differences about it at present , I mean those which are really such , and not meerly the different ways whereby Learned men express their thoughts and apprehensions concerning it . By some the Imputation of the actual Apostasie and Transgression of Adam the head of our nature , whereby his sin became the sin of the world , is utterly denied . Hereby both the ground the Apostle proceedeth on , in evincing the necessity of our Justification , or our being made Righteous by the Obedience of another , and all the Arguments brought in the Confirmation of the Doctrine of it , in the fifth Chapter of his Epistle to the Romans are evaded and overthrown . Socinus de Servator . par . 4. cap. 6. confesseth that place to give great countenance unto the Doctrine of Justification by the Imputation of the Righteousness of Christ. And therefore he sets himself to oppose with sundry Artifices the Imputation of the sin of Adam unto his natural posterity . For he perceived well enough that upon the Admission thereof , the Imputation of the Righteousness of Christ unto his spiritual seed , would unavoidably follow according unto the Tenour of the Apostles Discourse . Some deny the Depravation and Corruption of our Nature which ensued on our Apostasie from God , and the loss of his Image . Or if they do not absolutely deny it , yet they so extenuate it as to render it a matter of no great concern unto us . Some Disease and Distemper of the Soul they will acknowledge , arising from the disorder of our Affections , whereby we are apt to receive in such vitious habits and customs , as are in practice in the world . And as the Guilt hereof is not much , so the danger of it is not great . And as for any spiritual filth or stain of our nature that is in it , it is clear washed away from all by Baptism . That Deformity of Soul which came upon us in the loss of the Image of God , wherein the Beauty and Harmony of all our faculties in all their Actings in order unto their utmost End , did consist ; That Enmity unto God even in the mind which ensued thereon that Darkness which our Understandings were clouded yea blinded withall ; the Spiritual Death which passed on the whole Soul , and total Alienation from the life of God ; that Impotency unto Good , that Inclination unto Evil , that Deceitfulness of sin , that Power and Efficacy of corrupt Lusts , which the Scripture and Experience so fully charge on the state of lost Nature , are rejected as empty Notions or Fables . No wonder if such Persons look upon Imputed Righteousness as the shadow of a Dream , who esteem those things which evidence its necessity , to be but fond imaginations . And small hope is there to bring such men to value the Righteousness of Christ , as imputed to them , who are so unacquainted with their own unrighteousness inherent in them . Until men know themselves better , they will care very little to know Christ at all . Against such as these the Doctrine of Justification may be defended , as we are obliged to contend for the Faith once delivered unto the Saints , and as the mouths of Gainsayers are to be stopped . But to endeavour their satisfaction in it , whilst they are under the power of such apprehensions is a vain Attempt . As our Saviour said unto them unto whom he had declared the necessity of Regeneration ; if I have told you Earthly things and you believe not , how shall ye believe if I tell you heavenly things ? so may we say , if men will not believe those things , whereof it would be marvellous , but that the Reason of it is known , that they have not an undeniable Evidence and Experience in themselves , how can they believe those Heavenly mysteries which respect a supposition of that within themselves , which they will not acknowledge . Hence some are so far from any concernment in a perfect Righteousness to be imputed unto them , as that they boast of a perfection in themselves . So did the Pelagians of old , glory of a sinless perfection in the sight of God , even when they were convinced of sinful miscarriages in the sight of men , as they are charged by Hierom , lib. 2. Dialog . and by Austin . lib. 2. contra Julian . cap. 8. Such persons are not Subjecta capacia auditionis Evangelicae . Whilst men have no sense in their own Hearts and Consciences of the spiritual disorder of their Souls , of the secret continual actings of sin with deceit and violence , obstructing all that is good , promoting all that is evil , defiling all that is done by them through the lusting of the Flesh against the Spirit as contrary unto it , though no outward perpetration of sin nor actual omission of Duty do ensue thereon ; who are not engaged in a constant watchful conflict against the first motions of sin , unto whom they are not the greatest burden and sorrow in this life , causing them to cry out for deliverance from them ; who can despise those who make acknowledgments in their confession unto God , of their sense of these things , with the Guilt wherewith they are accompanied , will with an assured confidence reject and contemn what is offered about Justification through the Obedience and Righteousness of Christ imputed to us . For no man will be so fond as to be solicitous of a Righteousness that is not his own , who hath at home in a readiness that which is his own , which will serve his turn . It is therefore the ignorance of these things alone , that can delude men into an apprehension of their Justification before God by their own personal Righteousness . For if they were acquainted with them , they would quickly discern such an imperfection in the best of their Duties , such a frequency of sinful irregularities in their Minds , and disorders in their Affections , such an unsuitableness in all that they are and do , from the inward frames of their Hearts unto all their outward actions , unto the Greatness and Holiness of God , as would abate their confidence in placing any Trust in their own Righteousness for their Justification . By means of these and the like presumptuous conceptions of unenlightened minds , the Consciences of men are kept off from being affected with a due sense of sin , and a serious consideration how they may obtain acceptance before God. Neither the consideration of the Holiness or Terrour of the Lord ; nor the severity of the Law as it indispensibly requireth a Righteousness in compliance with its commands ; nor the promise of the Gospel declaring and tendring a Righteousness , the Righteousness of God in answer thereunto ; nor the uncertainty of their own minds upon Trials and Surprizals , as having no stable ground of Peace to Anchor on ; nor the constant secret disquietment of their Consciences , if not seared or hardened through the deceitfulness of sin ; can prevail with them whose thoughts are prepossessed with such slight conceptions of the state and guilt of sin , to fly for Refuge unto the only hope that is set before them , or really and distinctly to comport with the only way of Deliverance and Salvation . Wherefore if we would either teach or learn the Doctrine of Justification in a due manner , a clear apprehension of the Greatness of our Apostasie from God , a due sense of the Guilt of sin , a deep Experience of its power , all with respect unto the Holiness and Law of God , are necessary unto us . We have nothing to do in this matter with men who through the Feavor of Pride have lost the Understanding of their own miserable condition . For , Natura sic apparet vitiata ut hoc majoris vitij sit non videre , Austin . The whole need not the Physician but the sick . Those who are pricked unto the Heart for sin , and cry out what shall we do to be saved , will understand what we have to say . Against others we must defend the Truth as God shall enable . And it may be made good by all sorts of Instances , That as men rise in their notions about the extenuation of sin , so they fall in their regard unto the Grace of our Lord Jesus Christ. And it is no less true also on the other hand , as Unbelief worketh in men a disesteem of the Person and Righteousness of Christ , they are cast inevitably to seek for countenance unto their own Consciences , in the extenuation of sin . So insensibly are the minds of men diverted from Christ and seduced to place their confidence in themselves . Some confused respect they have unto him , as a Relief they know not how nor wherein ; but they live in that pretended height of humane Wisdom , to trust to themselves . So they are instructed to do by the best of the Philosophers . Vnum bonum est , quod beatae vitae causa & firmamentum est , tibi fidere . Senec. Epist. 31. Hence also is the internal sanctifying Grace of God among many equally despised with the Imputation of the Righteousness of Christ. The sum of their Faith , and of their Arguments in the confirmation of it , is given by the Learned Roman Oratour and Philosopher . Virtutem ( saith he ) nemo unquam Deo acceptam retulit ; nimirum recte . Propter virtutem enim jure laudamur , & in virtute recte gloriamur , quod non contingeret , si donum a Deo , non a nobis haberemus . Tull. de nat . Deor. 4. The opposition that the Scripture makes between Grace and Works in general , with the Exclusion of the one and the Assertion of the other in our Justification , deserves a previous consideration . The opposition intended is not made between Grace and Works or our own Obedience , as unto their Essence , Nature and Consistency in the order and method of our Salvation but only with respect unto our Justification . I do not design herein to plead any particular Testimonies of Scripture , as unto their especial sense or declaration of the mind of the Holy Ghost in them , which will afterwards be with some Diligence enquired into ; but only to take a view which way the Eye of the Scripture guides our Apprehensions , and what compliance there is in our own Experience with that Guidance . The Principal seat of this Doctrine , as will be confessed by all , is in the Epistles of Paul unto the Romans and Galatians , whereunto that also of the Hebrews may be added . But in that unto the Romans it is most eminently declared . For therein is it handled by the Apostle ex professo , at large , and that both Doctrinally , and in the way of controversie with them by whom the Truth was opposed . And it is worth our consideration what process he makes towards the Declaration of it , and what principles he proceeds upon therein . 1. He lays it down as the fundamental maxime which he would proceed upon , or as a general Thesis including the substance of what he designed to explain and prove , that , in the Gospel the Righteousness of God is revealed from Faith to Faith , as it is written the Just shall live by Faith , chap. 1.17 . All sorts of men who had any knowledge of God and themselves were then , as they must be always , enquiring , and in one Degree or other labouring after Righteousness . For this they looked on , and that justly , as the only means of an Advantagious Relation between God and themselves . Neither had the Generality of men any other thoughts , but that this Righteousness must be their own , inherent in them , and performed by them , as Rom. 10.3 . For as this is the Language of a natural Conscience , and of the Law , and suited unto all Philosophical notions concerning the nature of Righteousness ; so whatever Testimony was given of another kind in the Law and the Prophets , ( as such a Testimony is given unto a Righteousness of God without the Law , chap. 3.21 . ) there was a Veil upon it as to the understanding of all sorts of men . As therefore Righteousness is that which all men seek after , and cannot but seek after who design or desire Acceptance with God , so it is in vain to enquire of the Law , of a natural Conscience , of Philosophical Reason , after any Righteousness but what consists in inherent Habits and Acts of our own . Neither Law , nor natural Conscience , nor Reason , do know any other . But in opposition unto this Righteousness of our own , and the necesssity thereof , testified unto by the Law in its Primitive constitution , by the natural Light of Conscience , and the apprehension of the nature of things by Reason , the Apostle declares , that in the Gospel there is revealed another Righteousness , which is also the Righteousness of another , the Righteousness of God , and that from Faith to Faith. For not only is the Righteousness it self revealed aliene from those other Principles , but also the manner of our Participation of it , or its Communication unto us from Faith to Faith , ( the Faith of God in the Revelation , and our Faith in the Acceptation of it , being only here concerned ) is an eminent Revelation . Righteousness of all things should rather seem to be from Works unto Works , from the Work of Grace in us , to the Works of Obedience done by us , as the Papists affirm . No saith the Apostle , it is from Faith to Faith , whereof afterwards . This is the general Thesis the Apostle proposeth unto Confirmation , and he seems therein to exclude from Justification every thing but the Righteousness of God and the Faith of Believers . And to this purpose he considers all Persons that did or might pretend unto Righteousness or seek after it , and all ways and means whereby they hoped to attain unto it , or whereby it might most probably be obtained , declaring the failing of all persons , and the insufficiency of all means as unto them , for the obtaining a Righteousness of our own before God. And as unto Persons . 1. He considers the Gentiles with all their notions of God , their Practice in Religious Worship , with their Conversation thereon . And from the whole of what might be observed amongst them , he concludes that they neither were , nor could be justified before God , but that they were all , and that most deservedly , obnoxious unto the sentence of Death . And whatever men may discourse concerning the Justification and Salvation of any , without the Revelation of the Righteousness of God by the Gospel from Faith to Faith , it is expresly contradictory to his whole Discourse , chap. 1. from ver . 19. to the End. 2. He considers the Jews who enjoyed the written Law , and the Priviledges wherewith it was accompanied , especially that of Circumcision , which was the outward Seal of Gods Covenant . And on many Considerations , with many Arguments , he excludes them also from any possibility of attaining Justification before God by any of the Priviledges they enjoyed , or their own compliance therewithall , chap. 2. And both sorts he excludes distinctly from this priviledge of Righteousness before God , with this one Argument , That both of them sinned openly against that which they took for the Rule of their Righteousness , namely , the Gentiles against the Light of Nature , and the Jews against the Law , whence it inevitably follows , that none of them could attain unto the Righteousness of their own Rule . But he proceeds farther unto that which is common to them all . And , 3. He proves the same against all sorts of Persons whether Jews or Gentiles , from the consideration of the universal depravation of nature in them all , and the horrible effects that necessarily ensue thereon in the Hearts and Lives of men , chap. 3. So evidencing , That as they all were , so it could not fall out but that all must be shut up under sin , and come short of Righteousness . So from Persons he proceeds to Things or Means of Righteousness . And , 4. Because the Law was given of God immediately as the whole and only Rule of our Obedience unto him , and the works of the Law are therefore all that is required of us , these may be pleaded with some pretence as those whereby we may be justified . Wherefore in particular he considers the Nature , Use , and End of the Law , manifesting its utter insufficiency to be a means of our Justification before God , chap. 3.19 , 20. 5. It may be yet objected , That the Law and its works may be thus insufficient as it is obeyed by Vnbelievers in the state of Nature , without the Aids of Grace administred in the Promise , but with respect unto them who are Regenerate and do believe , whose Faith and Works are accepted with God , it may be otherwise . To obviate this Objection , he giveth an Instance in two of the most eminent Believers under the Old Testament , namely , Abraham and David , declaring that all Works whatever were excluded in and from their Justification , chap. 4. On these Principles , and by this Gradation he peremptorily concludes , That all and every one of the Sons of men , as unto any thing that is in themselves or can be done by them , or be wrought in them , are guilty before God , obnoxious unto Death , shut up under sin , and have their mouths so stopped , as to be deprived of all pleas in their own excuse ; that they had no Righteousness wherewith to appear before God , and that all the ways and means whence they expected it , were insufficient unto that purpose . Hereon he proceeds with his Enquiry how men may be delivered from this condition , and come to be justified in the sight of God. And in the Resolution hereof he makes no mention of any thing in themselves , but only Faith whereby we receive the Attonement . That whereby we are justified , he saith is the Righteousness of God which is by the Faith of Christ Jesus , or that we are justified freely by Grace through the Redemption that is in him , chap. 3.22 , 23 , 24 , 25. And not content here with this answer unto the enquiry how lost convinced sinners may come to be justified before God , namely , That it is by the Righteousness of God revealed from Faith to Faith , by Grace by the blood of Christ , as he is set forth for a Propitiation ; He immediately proceeds unto a positive exclusion of every thing in and of our selves that might pretend unto an Interest herein , as that which is inconsistent with the Righteousness of God as revealed in the Gospel , and witnessed unto by the Law and the Prophets . How contrary their Scheme of Divinity is unto this Design of the Apostle , and his management of it , who affirm that before the Law men were justified by Obedience unto the Light of Nature , and some particular Revelations made unto them in things of their own especial private concernment ; and that after the giving of the Law they were so by Obedience unto God according to the Directions thereof , as also that the Heathen might obtain the same benefit in compliance with the Dictates of Reason , cannot be contradicted by any who have not a mind to be contentious . Answerable unto this Declaration of the mind of the Holy Ghost herein by the Apostle , is the constant Tenour of the Scripture speaking to the same purpose . The Grace of God , the Promise of Mercy , the free pardon of Sin , the Blood of Christ , his Obedience and the Righteousness of God in him , rested in and received by Faith , are every where asserted as the causes and means of our Justification , in opposition unto any thing in our selves so expressed as it useth to express the best of our Obedience and the utmost of our personal Righteousness . Wherever mention is made of the Duties , Obedience , and personal Righteousness of the best of men with respect unto their Justification , they are all renounced by them , and they betake themselves unto Soveraign Grace and Mercy alone . Some places to this purpose may be recounted . The Foundation of the whole is laid in the first Promise wherein the Destruction of the Work of the Devil by the suffering of the seed of the woman , is proposed as the only Relief for sinners , and only means of the Recovery of the favour of God. It shall bruise thy head , and thou shalt bruise his heel , Gen. 3.15 . Abraham believed in the Lord , and he counted it unto him for Righteousness , Gen. 15.6 . And Aaron shall lay both his hands on the Head of the live Goat , and confess over him all the iniquities of the Children of Israel , and all their Transgressions in all their sins , putting them on the head of the Goat ; and the Goat shall bear upon him all their Iniquities unto a Land not inhabited , Lev. 16.21 , 22. I will go in the strength of the Lord God , I will make mention of thy Righteousness even of thine only , Psal. 71.16 . If thou Lord shouldst mark Iniquity , O Lord who shall stand ? but there is forgiveness with thee that thou maist be feared , Psal. 130.3 , 4. Enter not into Judgment with thy Servant , for in thy sight shall no man living be justified , Psal. 143.2 . Behold he put no trust in his Servants , and his Angels he charged with folly , how much less on them that dwell in houses of Clay whose foundation is in the dust , Job 4.18 , 19. Fury is not in me ; who would set the Briers and Thorns against me in battel , I would go through them , I would burn them together . Or let him take hold of my strength that he may make peace with me , and he shall make peace with me , Isa. 27.4 , 5. Surely shall one say , in the Lord have I Righteousness and strength , in the Lord shall all the seed of Israel be justified and Glory , Isa. 45.24 , 25. All we like Sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the Iniquity of us all . By his knowledge shall my righteous servant justifie many , for he shall bear their Iniquities , Isa. 53.6 , 11. For this is his name whereby he shall be called , the Lord our Righteousness , Jer. 23.6 . But we are all as an unclean thing , and all our Righteousnesses are as filthy raggs , Isa. 64.6 . He shall finish the Transgression and make an End of sin , and make Reconciliation for Iniquity , and bring in Everlasting Righteousness , Dan. 9.24 . Vnto as many as received him he gave power to become the Sons of God , even to them that believe in his name , Joh. 1.12 . For as Moses lifted up the Serpent in the Wilderness , even so must the Son of Man be lifted up , that whosoever believeth in him should not perish but have everlasting life , chap. 3.14 , 15. see . ver . 16 , 17 , 18. Be it known therefore unto you Men and Brethren , that through this man is preached unto you the forgiveness of Sins , and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses , Acts 13.38 , 39. That they may receive forgiveness of sins and inheritance among them that are sanctified by Faith that is in me , chap. 26.18 . Being justified freely by his Grace , through the Redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through Faith in his Blood , to declare his Righteousness for the Remission of sins that are past , through the forbearance of God. To declare at this time his Righteousness , that he might be just , and the justifier of him that believeth in Jesus . Where then is Boasting ? it is excluded , by what Law ? of Works ; nay but by the Law of Faith. Therefore we conclude that a man is justified by Faith without the deeds of the Law , Rom. 3.24 , 25 , 26 , 27 , 28. For if Abraham were justified by works , he hath whereof to Glory , but not before God ; For what saith the Scripture , Abraham believed God and it was counted unto him for Righteousness ; now to him that worketh is the Reward , not reckoned of Grace but of Debt . But to him that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness . Even as David also describeth the Blessedness of the man unto whom God imputeth Righteousness without works , saying , Blessed are those whose Iniquities are forgiven , and whose sins are covered ; Blessed is the man unto whom the Lord will not impute sin , Rom. 4.2 , 3 , 4 , 5 , 6 , 7 , 8. But not as the offence , so also is the free Gift ; for if through the offence of one many be dead , much more the Grace of God , and the Gift by Grace , which is by one man Jesus Christ , hath abounded unto many . And not as it was by one that sinned , so is the Gift ; for the judgment was by one to Condemnation : but the free Gift is of many offences unto Justification . For if by one mans offence Death reigned by one , much more they which receive abundance of Grace , and of the Gift of Righteousness , shall reign in life by one , Jesus Christ. Therefore as by the offence of one judgement came upon all men unto condemnation , even so by the Righteousness of one , the free Gift came upon all men unto Justification of life . For as by one mans Disobedience many were made sinners , so by the Obedience of one shall many be made righteous , chap 5. 15 , 16 , 17 , 18 , 19. There is therefore no condemnation unto them which are in Christ Jesus , who walk not after the flesh but after the spirit . For the Law of the spirit of Life in Christ Jesus , hath made me free from the Law of Sin and Death ; and what the Law could not do , in that it 's weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . That the Righteousness of the Law might be fulfilled in us , chap. 8. 1 , 2 , 3 , 4. For Christ is the End of the Law for Righteousness unto every one that believeth , chap. 10.4 . And if by Grace , then it is no more of Works , otherwise Grace is no more Grace ; but if it be of Works , then it is no more Grace , otherwise Works is no more Works , chap. 11.6 . But of him are ye in Christ Jesus , who of God is made unto us Wisdom and Righteousness , and Sanctification and Redemption , 1 Cor. 1.30 . For he hath made him to be sin for us , who knew no sin , that we might be made the Righteousness of God in him , 2 Cor. 5.21 . Knowing that a man is not justified by the Works of the Law , but by the Faith of Jesus Christ : even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law : for by the Works of the Law shall no flesh be justified , Gal. 2.16 . But that no man is justified by the Law in the sight of God , is evident . For the just shall live by Faith , and the Law is not of Faith ; but the man that doth them shall live in them . Christ hath redeemed us from the Curse of the Law , being made a Curse for us , chap. 3.11 , 12 , 13. For by Grace ye are saved through Faith , and that not of your selves , it is the Gift of God. Not of Works , lest any man should boast . For we are his workmanship created in Christ Jesus unto Good Works , which God hath before ordained that we should walk in them , Ephes. 2.8 , 9 , 10. Yea doubtless , and I count all things loss for the Excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ ; and be found in him , not having my own Righteousness which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith , Phil. 3. 8 , 9. Who hath saved us and called us with an holy calling , not according to our Works , but according unto his own purpose , and Grace which was given us in Christ Jesus before the World began , 2 Tim. 1.9 . That being justified by his Grace , we should be made Heirs according to the hope of Eternal Life , Tit. 3.7 . He hath once appeared in the End of the World to put away sin , Heb. 9.26 , 28. having in himself purged our sins , chap. 1.3 . For by one Offering he hath perfected for ever them that are sanctified , chap. 10.14 . For the Blood of Jesus Christ the Son of God cleanseth us from all sin , 1 Joh. 1.7 . Wherefore unto him that loved us , and washed us from our sins in his own blood , and hath made us Kings and Priests unto God and his Father , to him be Glory and Dominion for ever and ever , Amen . Rev. 1.5 , 6. These are some of the places which at present occur to Remembrance , wherein the Scripture represents unto us the Grounds , Causes , and Reasons of our Acceptation with God. The especial import of many of them , and the Evidence of Truth that is in them will be afterwards considered . Here we take only a general view of them . And everything in and of our selves under any consideration whatever , seems to be excluded from our Justification before God , Faith alone excepted whereby we receive his Grace and the Attonement . And on the other side , the whole of our Acceptation with Him seems to be assigned unto Grace , Mercy , the Obedience and Blood of Christ ; in opposition unto our own Worth and Righteousness , or our own Works and Obedience . And I cannot but suppose that the Soul of a convinced sinner , if not prepossessed with prejudice , will in general not judge amiss whether of these things that are set in opposition one to the other , he should betake himself unto , that he may be justified . But it is replyed , these things are not to be understood absolutely and without Limitations . Sundry Distinctions are necessary , that we may come to understand the mind of the Holy Ghost and sense of the Scripture in these Ascriptions unto Grace , and Exclusions of the Law , our own Works and Righteousness from our Justification . For ( 1 ) the Law is either the moral or the ceremonial Law ; the latter indeed is excluded from any place in our Justification , but not the former . ( 2 ) Works required by the Law are either wrought before Faith , without the Aid of Grace ; or after believing , by the help of the Holy Ghost . The former are excluded from our Justification , but not the latter . ( 3 ) Works of Obedience wrought after Grace received , may be considered either as sincere only , or absolutely perfect according to what was originally required in the Covenant of Works . Those of the latter sort are excluded from any place in our Justification , but not those of the former . ( 4 ) There is a two-fold Justification before God in this life ; a first and a second , and we must diligently consider with respect unto whether of these Justifications any thing is spoken in the Scripture . ( 5 ) Justification may be considered either as to its beginning , or as unto its continuation , and so it hath divers causes under these divers respects . ( 6 ) Works may be considered either as Meritorious ex condigno , so as their merit should arise from their own intrinsick worth , or ex congruo only with respect unto the Covenant and promise of God. Those of the first sort are excluded at least from the first Justification ; the latter may have place both in the first and second . ( 7 ) Moral Causes may be of many sorts ; preparatory , dispository , meritorious , conditionally efficient , or only sine quibus non . And we must diligently enquire in what sense , under the Notion of what cause or causes , our Works are excluded from our Justification , and under what notions they are necessary thereunto . And there is no one of these Distinctions but it needs many more to explain it , which accordingly are made use of by Learned men . And so specious a Colour may be put on these things , when warily managed by the Art of Disputation , that very few are able to discern the Ground of them , or what there is of substance in that which is pleaded for ; and fewer yet , on whether side the Truth doth lye . But he who is really convinced of sin , and being also sensible of what it is to enter into judgement with the Holy God , enquires for himself and not for others , how he may come to be accepted with him , will be apt upon the consideration of all these Distinctions and Sub-distinctions wherewith they are attended , to say to their Authors , fecistis probe , incertior sum multo , quam dudum . My Enquiry is how I shall come before the Lord , and bow my self before the high God ? how shall I escape the wrath to come ? what shall I plead in judgment before God , that I may be absolved , acquitted , justified ? where shall I have a Righteousness that will endure a Trial in his presence ? If I should be harnessed with a thousand of these distinctions , I am afraid they would prove Thorns and Briars , which he would pass through and consume . The Enquiry therefore is upon the consideration of the state of the Person to be justified before mentioned and described , and the proposal of the Reliefs in our Justification as now expressed ; whether it be the wisest and safest course for such a Person seeking to be justified before God , to betake himself absolutely , his whole Trust and Confidence , unto Soveraign Grace and the Mediation of Christ , or to have some reserve for , or to place some confidence in his own Graces , Duties , Works and Obedience ? In putting this great Difference unto Vmpirage , that we may not be thought to fix on a partial Arbitrator , we shall refer it to one of our greatest and most learned Adversaries in this cause . And he positively gives us in his Determination and Resolution in those known words . In this case ; Propter incertitudinem propriae justitiae , & periculum inanis gloriae , Tutissimum est fiduciam totam in sola misericordia Dei & : benignitate reponere , Bellar. de Justificat . lib. 5. cap. 7. prop. 3. By reason of the uncertainty of our own Righteousness , and the danger of vain Glory , it is the safest course to repose our whole Trust in the mercy and kindness or Grace of God alone . And this Determination of this important enquiry , he confirmeth with two Testimonies of Scripture , as he might have done it with many more . But those which he thought meet to mention are not impertinent . The first is Dan. 9.18 . We do not present our Supplications before thee for our Righteousness but for thy great mercies . And the other is that of our Saviour , Luke 17.10 . When you have done all these things which are commanded you , say We are unprofitable Servants . And after he hath confirmed his Resolution with sundry Testimonies of the Fathers , he closeth his Discourse with this Dilemma , Either a man hath true merits , or he hath not . If he hath not , he is perniciously deceived ( when he trusteth in any thing but the mercy of God alone ) and seduceth himself , trusting in false merits ; If he hath them he looseth nothing whilst he looks not to them , but trusts in God alone . So that whether a man have any good works or no , as to his Justification before God , it is best and safest for him , not to have any regard unto them , or put any trust in them . And if this be so , he might have spared all his pains he took in writing his Sophistical Books about Justification , whose principal Design is to seduce the minds of men into a contrary opinion . And so , for ought I know , they may spare their labour also without any disadvantage unto the Church of God , or their own Souls , who so earnestly contend for some kind of Interest or other , for our own Duties and Obedience in our Justification before God , seeing it will be found that they place their own whole Trust and Confidence in the Grace of God by Jesus Christ alone . For to what purpose do we labour and strive with Endless Disputations , Arguments and Distinctions to prefer our Duties and Obedience unto some office in our Justification before God , if when we have done all we find it the safest course in our own persons to abhor our selves with Job in the presence of God , to betake our selves unto Soveraign Grace and Mercy with the Publican , and to place all our confidence in them through the Obedience and Blood of Christ. So died that great Emperour Charles the fifth , as Thuanus gives the account of his Novissima . So he reasoned with himself ; Se quidem indignum esse qui propriis meritis regnum caelorum obtineret ; Sed Dominum Deum suum qui illud duplici jure obtineat , & : Patris haereditate , & : Passionis merito , altero contentum esse , alterum sibi donare ; ex cujus dono illud sibi merito vendicet , hacque fiducia fretus minime confundatur ; neque enim oleum misericordiae nisi in vase fiduciae poni ; hanc hominis fiduciam esse a se deficientis & innitentis domino suo , alioquin propriis meritis fidere , non fidei esse sed perfidiae ; peccata deleri per Dei indulgentiam , ideoque credere nos debere peccata deleri non posse nisi ab eo eui soli peccavimus , & in quem peccatum non cadit , per quem solum nobis peecata condonentur ; That in himself he was altogether unworthy to obtain the Kingdom of Heaven by his own Works or Merits , but that his Lord God who enjoyed it on a double Right or Title , by inheritance of the Father , and the merit of his own passion , was contented with the one himself , and freely granted unto him the other ; on whose free grant he laid claim thereunto , and in confidence thereof he should not be confounded ; for the Oyl of mercy is poured only into the Vessel of Faith or Trust ; that this is the Trust of a man despairing in himself , and resting in his Lord ; otherwise to trust unto his own Works or Merits , is not Faith but Treachery ; that sins are blotted out by the mercy of God ; and therefore we ought to believe that our sins can be pardoned by him alone against whom alone we have sinned ; with whom there is no sin , and by whom alone sins are forgiven . This is the Faith of men when they come to dye , and those who are exercised with Temptations whilst they live . Some are hardened in sin , and endeavour to leave this World without thoughts of another . Some are stupidly ignorant , who neither know nor consider what it is to appear in the presence of God , and to be judged by him . Some are seduced to place their confidence in merits , pardons , indulgences , and future suffrages for the dead . But such as are acquainted with God and themselves in any spiritual manner , who take a view of the time that is past , and approaching Eternity , into which they must enter by the Judgment seat of God , however they may have thought , talked and disputed about their own works and Obedience , looking on Christ and his Righteousness only to make up some small defects in themselves , will come at last unto an universal Renuntiation of what they have been and are , and betake themselves unto Christ alone for Righteousness or Salvation . And in the whole ensuing Discourse I shall as little as is possible immix my self in any curious Scholastical disputes . This is the substance of what is pleaded for , that men should renounce all confidence in themselves , and every thing that may give countenance thereunto ; betaking themselves unto the Grace of God by Christ alone , for Righteousness and Salvation . This God designeth in the Gospel , 1 Cor. 1.29 , 30 , 31. and herein whatever difficulties we may meet withall in the Explication of some Propositions and Terms that belong unto the Doctrine of Justification , about which men have various conceptions , I doubt not of the internal concurrent suffrage of them who know any thing as they ought of God and themselves . Fifthly , There is in the Scripture represented unto us a Commutation between Christ and Believers , as unto Sin and Righteousness , that is in the imputation of their sins unto him , and of his Righteousness unto them . In the Improvement and Application hereof unto our own Souls , no small part of the life and exercise of Faith doth consist . This was taught the Church of God in offering of the Scape Goat . And Aaron shall lay his hands on the head of the live Goat , and confess over him all the Iniquities of the Children of Israel , and all their Transgressions in all their Sins , putting them on the head of the Goat ; And the Goat shall bear upon him all their Iniquities , Levit. 16.21 , 22. Whether this Goat sent away with this burthen upon him did live , and so was a Type of the life of Christ in his Resurrection after his Death , or whether he perished in the Wilderness being cast down the precipice of a Rock by him that conveyed him away as the Jews suppose ; it is generally acknowledged , that what was done to him and with him , was only a Representation of what was done really in the Person of Jesus Christ. And Aaron did not only confess the sins of the People over the Goat , but he also put them all on his head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall give them all to be on the head of the Goat ; in answer whereunto it is said that he bare them all upon him . This he did by virtue of the divine Institution , wherein was a ratification of what was done . He did not transfuse sin from one subject into another , but transferred the Guilt of it from one to another . And to evidence this Translation of sin from the People unto the Sacrifice in his confession , he put and fixed both his hands on his head . Thence the Jews say , that all Israel was made as innocent on the day of Expiation as they were in the day of Creation . From ver . 30. Wherein they came short of perfection or consummation thereby the Apostle declares , Heb. 10. But this is the language of every Expiatory Sacrifice , quod in ejus caput sit ; let the Guilt be on him . Hence the Sacrifice it self was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin and Guilt , Levit. 4.29.7.2.10.17 . And therefore where there was an uncertain Murther , and none could be found that was liable to punishment thereon , that Guilt might not come upon the Land , nor the Sin be imputed unto the whole People , an Heifer was to be slain by the Elders of the City that was next unto the place where the Murder was committed , to take away the Guilt of it , Deut. 21.1 , 2 , 3 , 4 , 5 , 6 , 7. But whereas this was only a moral Representation of the punishment due to Guilt , and no Sacrifice , the Guilty person being not known ; those who slew the Heifer did not put their hands on him , so to transfer their own guilt to him , but washed their hands over him , to declare their personal innocency . By these means as in all other Expiatory Sacrifices , did God instruct the Church in the transferring of the Guilt of sin , unto him who was to bear all their Iniquities , with their Discharge and Justification thereby . So God laid on Christ the Iniquities of us all , that by his Stripes we might be healed , Isa. 53.5 , 6. Our Iniquity was laid on him , and he bare it , ver . 11. and through his bearing of it , we are freed from it . His Stripes are our healing , our sin was his , imputed unto him , his merit is ours , imputed unto us . He was made sin for us , who knew no sin , that we might become the Righteousness of God in him , 2 Cor. 5.21 . This is that Commutation I mentioned , He was made sin for us , we are made the Righteousness of God in him ; God not imputing sin unto us , ver . 19. but imputing Righteousness unto us , doth it on this Ground alone , That he was made sin for us . And if by his being made sin , only his being made a Sacrifice for sin is intended , it is to the same purpose . For the formal Reason of any thing being made an Expiatory Sacrifice , was the Imputation of sin unto it by Divine Institution . The same is expressed by the same Apostle , Rom. 8.3 , 4. God sent his own Son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the Righteousness of the Law might be fulfilled in us . The sin was made his , he answered for it , and the Righteousness which God requireth by the Law is made ours ; The Righteousness of the Law is fulfilled in us ; not by our doing it , but by his . This is that blessed Change and Commutation wherein alone the Soul of a convinced sinner can find rest and peace . So he hath redeemed us from the Curse of the Law , being made a Curse for us , that the blessing of faithful Abraham might come upon us , Gal. 3.13 , 14. The Curse of the Law contained all that was due to sin ; this belonged unto us . But it was transferred on him ; He was made a Curse , whereof his hanging on a Tree was the sign and token . Hence he is said to bear all our sins in his own Body upon the Tree , 1 Pet. 1.24 . because his hanging on the Tree was the token of his bearing the Curse . For he that is hanged on the Tree is the Curse of God , Deut. 21.23 . And in the blessing of Faithful Abraham all Righteousness and Acceptation with God is included ; for Abraham believed God , and it was imputed unto him for Righteousness . But because some , who for Reasons best known unto themselves , do take all occasions to except against my Writings , have in particular raised an impertinent clamour about somewhat that I formerly delivered to this purpose , I shall declare the whole of my Judgment herein , in the words of some of those , whom they can pretend no quarrel against that I know of . The excellent words of Justin Martyr deserve the first place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epist. ad Diognet . He gave his Son a Ransome for us ; the Holy for Transgressors ; the Innocent for the nocent ; the Just for the unjust ; the Incorruptible for the corrupt ; the Immortal for mortals . For what else could hide or cover our sins but his Righteousness ? in whom else could we wicked and ungodly ones be justified , or esteemed Righteous , but in the Son of God alone ? O SWEET PERMVTATION ; or Change ! O unsearchable Work or curious Operation ! O Blessed Beneficence exceeding all Expectation ! That the Iniquity of many should be hid in one Just one , and the Righteousness of One should justifie many Transgressors . And Gregory Nysson speaks to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orat. 2. in Cant. He hath transferred unto himself the filth of my sins , and communicated unto me his purity , and made me partaker of his Beauty . So Augustine also . Ipse peccatum ut nos justitia , nec nostra sed Dei ; nec in nobis sed in ipso , sicut ipse peccatum non suum sed nostrum , nec in se sed in nobis constitutum . Enchirid. ad Laurent . cap. 41. He was Sin that we might be Righteousness , not our own but the Righteousness of God , not in our selves but in him . As he was Sin not his own but ours ; not in himself but in us . The old Latine Translation rendring those words , Psal. 22.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verba delictorum meorum ; He thus comments on the place . Quomodo ergo dicit delictorum meorum ? nisi quia pro delictis nostris ipse precatur ; & delicta nostra , delicta sua fecit , ut justitiam suam nostram justitiam faceret . How , saith he , of my Sins ; because he prayeth for our Sins ; He made our Sins to be his , that he might make his Righteousness to be ours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; O sweet Commutation and Change ! And Chrysostom to the same purpose ; on those words of the Apostle , That we might be made the Righteousness of God in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 2 Epist. ad Corinth . cap. 5. Hom. 11. What word , what speech is this , what mind can comprehend or express it ; For he saith he made him who was Righteous to be made a Sinner , that he might make sinners Righteous ; nor yet doth he say so neither , but that which is far more sublime and excellent . For he speaks not of an inclination or affection , but expresseth the quality it self . For he says not , he made him a sinner , but sin , that we might be made not meerly Righteous but Righteousness , and that the Righteousness of God , when we are justified not by works , ( for if we should , there must be no spot found in them ) but by Grace , whereby all sin is blotted out . So Bernard also Epist. 190. ad Innocent . Homo qui debuit , homo qui solvit . Nam si unus , inquit , pro omnibus mortuus est , ergo omnes mortui sunt ; ut videlicet satisfactio unius omnibus imputetur , sicut omnium peccata unus ille portavit . Nec alter jam inveniatur qui for as fecit , alter qui satisfecit ; quia Caput & Corpus unus est Christus . And many more speak unto the same purpose . Hence Luther before he engaged in the Work of Reformation , in an Epistle to one George Spenlein a Monk , was not afraid to write after this manner ; Mi dulcis frater , disce Christum & hunc crucifixum , disce ei cantare , & de teipso desperans dicere ei ; Tu Domine Jesu es justitia mea , ego autem sum peccatum tuum ; tu assumpsisti meum , & dedisti mihi tuum , assumpsisti quod non eras , & dedisti mihi quod non eram . Ipse suscepit te & peccata tua fecit sua , & suam justitiam fecit tuam ; maledictus qui haec non credit . Epist. An. 1516. Tom. 1. If those who shew themselves now so quarrelsome almost about every word that is spoken concerning Christ and his Righteousness , had ever been harrassed in their Consciences about the Guilt of sin , as this man was , they would think it no strange matter to speak and write as , he did . Yea some there are who have lived and died in the Communion of the Church of Rome it self that have given their Testimony unto this Truth . So speaks Taulerus ; Meditat. vitae Christ. cap. 7. Christus omnia mundi peccata in se recepit , tantumque pro illis ultro sibi assumpsit dolorem cordis ac si ipse ea perpetrasset . Christ took upon him all the sins of the World , and willingly underwent that grief of heart for them , as if he himself had committed them . And again speaking in the person of Christ. Quandoquidem peccatum Adae multum abire non potest , obsecro te Pater Coelestis , ut ipsum in me vindices . Ego enim omnia illius peccata in me recipo . Si haec irae tempestas , propter me orta est , mitte me in mare amarissimae passionis . Whereas the great Sin of Adam cannot go away , I beseech thee Heavenly Father punish it in me . For I take all his sins upon my self . If then this Tempest of Anger be risen for me , cast me into the Sea of my most bitter passion . See in the Justification of these Expressions , Heb. 10.5 , 6 , 7 , 8 , 9 , 10. The Discourse of Albertus Pighius to this purpose , though often cited and urged , shall be once again repeated , both for its Worth and Truth , as also to let some men see , how fondly they have pleased themselves in reflecting on some Expressions of mine , as though I had been singular in them . His words are , after others to the same purpose ; Quoniam quidem inquit ( Apostolus ) Deus erat in Christo , mundum reconcilians sibi , non imputans hominibus sua delicta ; Et deposuit apud nos verbum reconciliationis . In illa ergo justificamur coram Deo , non in nobis ; non nostra sed illius justitia , quae nobis cum illo jam communicantibus imputatur . Propriae justitiae inopes , extra nos , in illo docemur justitiam quaerere . Cum , inquit , qui peccatum non noverat , pro nobis peccatum fecit ; hoc est , hostiam peccati expiatricem , ut nos efficeremur Justitia Dei in ipso , non nostra , sed Dei justitia justi efficimur in Christo , quo jure ? Amicitiae , quae communionem omnium inter amicos facit , juxta vetus & celebratissimum proverbium ; Christo insertis , conglutinatis & unitis & sua nostra facit , suas divitias nobis communicat , suam justitiam inter Patris judicium & nostram injustitiam interponit , & sub ea veluti sub umbone ac clypeo a divina , quam commeruimus , ira nos abscondit , tuetur ac protegit , imo eandem nobis impertit & nostram facit , qua tecti ornatique audacter & secure jam divino nos sistamus Tribunali & Judicio : justique non solum appareamus , sed etiam simus . Quemadmodum enim unius delicto peccatores nos etiam factos affirmat Apostolus : ita unius Christi justitiam in justificandis nobis omnibus efficacem esse ; Et sicut per inobedientiam unius hominis peccatores constituti sunt multi , sic per Obedientiam unius justi ( inquit ) constituentur multi . Haec est Christi justitia , ejus Obedientia , qua voluntatem Patris sui perfecit in omnibus ; sicut contra nostra injustitia , est nostra inobedientia , & mandatorum Dei praevaricatio . In Christi autem obedientia quod nostra collocatur justitia inde est , quod nobis illi incorporatis , ac si nostra esset , accepta ea fertur : ut ea ipsa etiam nos justi habeamur . Et velut ille quondam Jacob , quum nativitate primogenitus non esset , sub habitu fratris occultatus , atque ejus veste indutus , quae odorem optimum spirabat , seipsum insinuavit Patri , ut sub aliena persona benedictionem primogeniturae acciperet : Ita & nos sub Christi primogeniti fratris nostri preciosa puritate delitescere , bono ejus odore fragrare , ejus perfectione vitia nostra sepeliri & obtegi , atque ita nos piissimo Patri ingerere , ut justitiae benedictionem ab eodem assequamur ▪ necesse est . And afterwards . Justificat ergo nos Deus Pater bonitate sua gratuita , quo nos in Christo complectitur , dum eidem insertos innocentia & justitia Christi nos induit ; quae una ut vera & perfecta est , quae Dei sustinere conspectum potest , ita unum pro nobis sisti oportet Tribunali divini judicii & veluti causae nostrae intercessorem eidem repraesentari : qua subnixi etiam hic obtineremus remissionem peccatorum nostrorum assiduam : cujus puritate velatae non imputantur nobis sordes nostrae , imperfectionum immunditiae , sed veluti sepultae conteguntur , ne in judicium Dei veniant : donec confecto in nobis , & plane extincto veteri homine , divina bonitas nos in beatam pacem cum novo Adam recipiat . God was in Christ saith the Apostle , reconciling the world unto himself ; not imputing-unto men their sins . In him therefore we are justified before God , not in our selves , not by our own , but by his Righteousness , which is imputed unto us now communicating with him . Wanting Righteousness of our own , we are taught to seek for Righteousness without our selves in him . So he saith , him who knew not sin , he made to be sin for us , that is , an expiatory Sacrifice for sin , that we might be made the Righteousness of God in him ; we are made Righteous in Christ not with our own but with the Righteousness of God. By what Right ? the Right of friendship , which makes all common among friends , according unto the ancient celebrated proverb . Being ingrafted into Christ , fastened , united unto him , he makes his things ours , communicates his Riches unto us , interposeth his Righteousness between the Judgment of God and our unrighteousness , and under that as under a shield and buckler , he hides us from that divine wrath which we have deserved ; he defends and protects us therewith , yea he communicates it unto us and makes it ours , so as that being covered and adorned therewith , we may boldly and securely place our selves before the divine Tribunal and Judgment , so as not only to appear Righteous , but so to be . For even as the Apostle affirmeth that by one mans fault we were all made sinners , so is the Righteousness of Christ alone , efficacious in the Justification of us all ; and as by the disobedience of one man many were made sinners , so by the Obedience of one man ( saith he ) many are made Righteous . This is the Righteousness of Christ , even his Obedience , whereby in all things he fulfilled the Will of his Father . As on the other hand our unrighteousness , is our disobedience , and our transgression of the Commands of God. But that our Righteousness is placed in the Obedience of Christ , it is from hence , that we being incorporated into him , it is accounted unto us as if it were ours ; so as that therewith we are esteemed Righteous . And as Jacob of old , whereas he was not the first born , being hid under the habit of his Brother , and cloathed with his Garment which breathed a sweet savour , presented himself unto his Father , that in the person of another , he might receive the Blessing of the Primogeniture ; so is it necessary that we should lye hid under the precious purity of the first born our eldest Brother , be fragrant with his sweet savour , and have our sin buried and covered with his perfection , that we may present our selves before our most Holy Father , to obtain from him the Blessing of Righteousness . And again ; God therefore doth justifie us by his free Grace or Goodness wherewith he embraceth us in Christ Jesus , when he cloatheth us with his Innocency and Righteousness as we are ingrafted into him ; for as that alone is true and perfect which only can endure in the sight of God , so that alone ought to be presented and pleaded for us before the divine Tribunal , as the advocate of , or plea in our cause ; resting hereon , we here obtain the daily pardon of sin ; with whose purity being covered , our filth and the uncleanness of our imperfections are not imputed unto us , but are covered as if they were buried , that they may not come into the Jugdment of God ; until the old man being destroyed and slain in us , divine Goodness receives us into peace with the second Adam . So far he ; expressing the power which the influence of divine truth had on his mind , contrary to the Interest of the cause wherein he was ingaged , and the loss of his Reputation with them , for whom in all other things , he was one of the fiercest Champions . And some among the Roman Church , who cannot bear this Assertion of the Commutation of Sin and Righteousness by Imputation between Christ and Believers , no more then some among our selves , do yet affirm the same concerning the Righteousness of other men . Mercaturam quandam docere nos Paulus videtur . Abundatis , inquit , vos pecunia , & estis inopes justitiae , contra illi abundant justitia , & sunt inopes pecuniae , fiat quaedam commutatio ; date vos piis egentibus pecuniam quae vobis affluit , & illis deficit ; sic futurum est ut illi vicissim justitiam suam qua abundant , & qua vos estis destituti , vobis communicent . Hosius ; de expresso Dei verbo , Tom. 2. pag. 21. But I have mentioned these Testimonies principally to be a Relief unto some mens Ignorance , who are ready to speak evil of what they understand not . This blessed Permutation as unto Sin and Righteousness , is represented unto us in the Scripture as a principal object of our Faith ; as that whereon our Peace with God is founded . And although both these , the Imputation of Sin unto Christ , and the Imputation of Righteousness unto us , be the Acts of God and not ours , yet are we by Faith to exemplifie them in our own Souls , and really to perform what on our part is required unto their Application unto us , whereby we receive the Attonement , Rom. 5.11 . Christ calls unto him all those that are weary and heavy laden , Mat. 11.28 . The weight that is upon the Consciences of men wherewith they are laden , is the burden of sin . So the Psalmist complains that his sins were a burden too heavy for him , Psal. 38.4 . Such was Cains apprehension of his Guilt , Gen. 4.13 . This Burden Christ bare when it was laid on him by divine Estimation . For so it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.11 . He shall bear their sins on him as a burden . And this he did when God made to meet upon him the Iniquity of us all , ver . 6. In the Application of this unto our own Souls , as it is required that we be sensible of the weight and burden of our sins , and how it is heavier then we can bear , so the Lord Christ calls us unto him with it , that we may be eased . This he doth in the preaching of the Gospel , wherein he is evidently Crucified before our Eyes , Gal. 3.1 . In the view which Faith hath of Christ crucified , ( for Faith is a looking unto him , Isa. 45.22 . chap. 65.1 . answering their looking unto the Brazen Serpent who were stung with fiery Serpents , Joh. 3.14 , 15. ) and under a sense of his Invitation , ( for Faith is our coming unto him upon his call and invitation ) to come unto him with our Burdens , a Believer considereth that God hath laid all our Iniquities upon him , yea that he hath done so , is an especial object whereon Faith is to act it self , which is Faith in his Blood. Hereon doth the Soul approve of , and embrace the Righteousness and Grace of God , with the infinite condescension and love of Christ himself . It gives its consent that what is thus done , is what becomes the infinite Wisdom and Grace of God , and therein it rests . Such a Person seeks no more to establish his own Righteousness , but submits to the Righteousness of God. Herein by Faith doth he leave that Burden on Christ , which he called him to bring with him , and complies with the Wisdom and Righteousness of God in laying it upon him . And herewithall doth he receive the everlasting Righteousness , which the Lord Christ brought in when he made an end of sin , and Reconciliation for Transgressors . The Reader may be pleased to observe , that I am not debating these things argumentatively in such propriety of Expressions as are required in a Scholastical Disputation , which shall be done afterwards so far as I judge it necessary . But I am doing that which indeed is better and of more Importance ; namely , declaring the Experience of Faith in the Expressions of the Scripture , or such as are analogous unto them . And I had rather be instrumental in the communication of light and knowledge unto the meanest Believer , then to have the clearest success against prejudiced Disputers . Wherefore by Faith thus acting are we justified and have peace with God. Other Foundation in this matter can no man lay that will endure the Trial. Nor are we to be moved that men who are unacquainted with these things in their Reality and Power , do reject the whole work of Faith herein , as an easie effort of Fancy or Imagination . For the preaching of the Cross is foolishness unto the best of the natural wisdom of men . Neither can any understand them but by the spirit of God. Those who know the Terrour of the Lord , who have been really convinced and made sensible of the Guilt of their Apostasie from God , and of their actual sins in that state , and what a fearful thing it is to fall into the hands of the living God , seeking thereon after a real solid Foundation whereon they may be accepted with him , have other thoughts of these things , and do find Believing a thing to be quite of another nature then such men suppose . It is not a work of Fancy or Imagination unto men to deny and abhor themselves , to subscribe unto the Righteousness of God in denouncing Death as due to their sins , to renounce all hopes and expectations of Relief from any Righteousness of their own , to mix the Word and Promise of God concerning Christ and Righteousness by him with Faith , so as to receive the Attonement , and therewithall to give up themselves unto an universal Obedience unto God. And as for them unto whom through Pride and Self-conceit on the one hand , or Ignorance on the other it is so ; we have in this matter no concernment with them . For unto whom these things are only the work of Fancy , the Gospel is a Fable . Something unto this purpose I had written long since in a practical Discourse concerning Communion with God. And whereas some men of an inferiour condition , have found it useful for the strengthening themselves in their dependencies on some of their superiours , or in compliance with their own Inclinationt , to cavil at my Writings and revile their Author ; that Book hath been principally singled out to exercise their faculty and Good intentions upon . This course is steered of late by one Mr. Hotchkisse , in a Book about Justification , wherein in particular he falls very severely on that Doctrine which for the substance of it , is here again proposed , pag. 81. And were it not that I hope it may be somewhat useful unto him to be a little warned of his Immoralities in that Discourse , I should not in the least have taken notice of his other Impertinencies . The Good man I perceive can be angry with Persons whom he never saw , and about things which he cannot or will not understand , so far as to revile them with most opprobious Language . For my part although I have never written any thing designedly on this subject , or the Doctrine of Justification before now ; yet he could not but discern by what was occasionally delivered in that Discourse , that I maintain no other Doctrine herein , but what is the common Faith of the most Learned men in all Protestant Churches . And the Reasons why I am singled out for the object of his petulancy and spleen , are too manifest to need Repetition . But I shall yet inform him of what perhaps he is ignorant ; namely , That I esteem it no small honour that the Reproaches wherewith the Doctrine opposed by him is reproached do fall upon me . And the same I say concerning all the reviling and contemptuous Expressions that his ensuing pages are filled withall . But as to the present occasion I beg his excuse if I believe him not , that the reading of the passages which he mentions out of my Book , filled him with Horrour and Indignation , as he pretends . For whereas he acknowledgeth that my words may have a sense which he approves of ( and which therefore must of necessity be good and sound ) what honest and sober person would not rather take them in that sense , then wrest them unto another , so to cast himself under the disquietment of a fit of horrible Indignation , In this fit I suppose it was , if such a fit indeed did befall him ( as one Evil begets another ) that he thought he might insinuate something of my denial of the necessity of our own personal Repentance and Obedience . For no man who had read that Book only of all my Writings , could with the least regard to Conscience or Honesty give countenance unto such a surmise , unless his mind was much discomposed by the unexpected invasion of a fit of Horrour . But such is his dealing with me from first to last , nor do I know where to fix on any one instance of his Exceptions against me , wherein I can suppose he had escaped his pretended fit , and was returned unto himself , that is unto honest and ingenuous thoughts , wherewith I hope he is mostly conversant . But though I cannot miss in the Justification of this charge by considering any Instance of his Reflections , yet I shall at present take that which he insists longest upon , and filleth his Discourse about it with most scurrility of Expressions . And this is in the 164 th page of his Book and those that follow . For there he disputeth fiercely against me for making this to be an undue End of our serving God , namely , that we may flee from the wrath to come . And who would not take this for an inexpiable crime in any , especially in him who hath written so much of the nature and use of Threatnings under the Gospel , and the Fear that ought to be ingenerated by them in the hearts of men , as I have done . Wherefore so great a Crime being the object of them , all his Revilings seem not only to be Excused but Hallowed . But what if all this should prove a wilful prevarication , not becoming a Good man , much less a Minister of the Gospel ? my words as reported and transcribed by himself are these ; Some there are that do the Service of the House of God as the drudgery of their Lives ; the principle they yield Obedience upon is Spirit of Bondage unto fear ; the Rule they do it by is the Law in its dread and rigour ; exacting it of them to the utmost without mercy or mitigation ; the End they do it for is to fly from the Wrath to come , to pacifie Conscience , and to seek for Righteousness as it were by the works of the Law. What follow unto the same purpose he omits , and what he adds as my words are not so , but his own , ubi pudor , ubi sides ? That which I affirmed to be a part of an evil End when and as it makes up one entire End by being mixed with sundry other things expresly mentioned , is singled out , as if I had denied that in any sense it might be a part of a good End in our Obedience , which I never thought , I never said , I have spoken and written much to the contrary . And yet to countenance himself in this disingenuous procedure , besides many other untrue Reflections he adds that I insinuate , that those whom I describe are Christians that seek Righteousness by Faith in Christ , pag. 167. I must needs tell my Author that my Faith in this matter is , That such works as these will have no influence in his Justification ; And that the principal Reason why I suppose I shall not in my progress in this Discourse take any particular notice of his exceptions either against the Truth or me , next unto this consideration , that they are all trite and obsolete , and as to what seemeth to be of any force in them will occur unto me in other Authors from whom they are derived , is that I may not have a continual occasion to declare how forgetful he hath been of all the Rules of ingenuity , yea and of common honesty in his dealing with me . For that which gave the occasion unto this present unpleasing digression , it being no more as to the substance of it , but that our sins were imputed unto Christ , and that his Righteousness is imputed unto us , it is that in the Faith whereof I am assured I shall live and dye , though he should write twenty as learned Books against it , as those which he hath already published ; and in what sense I do believe these things shall be afterwards declared . And although I judge no man upon the Expressions that fall from him in Polemical Writings , wherein on many occasions they do affront their own experience and contradict their own prayers , yet as to those who understand not that blessed Commutation of Sins and Righteousness as to the substance of it , which I have pleaded for , and the actings of our Faith with respect thereunto , I shall be bold to say , That if the Gospel be hid it is hid to them that perish . Sixthly , We can never state our Thoughts aright in this matter unless we have a clear Apprehension of , and satisfaction in , the Introduction of Grace by Jesus Christ into the whole of our Relation unto God , with its respect unto all parts of our Obedience . There was no such thing , nothing of that nature or kind , in the first constitution of that Relation and Obedience by the Law of our Creation . We were made in a state of immediate Relation unto God in our own persons , as our Creator , Preserver and Rewarder . There was no mystery of Grace in the Covenant of Works . No more was required unto the consummation of that state , but what was given us in our Creation , enabling us unto rewardable Obedience . Do this and live , was sole Rule of our Relation unto God. There was nothing in Religion originally of that which the Gospel celebrates under the name of the Grace , Kindness and Love of God , whence all our favourable Relation unto God doth now proceed , and whereinto it is resolved ; nothing of the Interposition of a Mediator with respect unto our Righteousness before God and Acceptance with him , which is at present the Life and Soul of Religion , the Substance of the Gospel , and the Centre of all the Truths revealed in it . The Introduction of these things is that which makes our Religion a mystery , yea a great mystery , if the Apostle may be believed , 1 Tim. 3.16 . All Religion at first was suited and commensurable unto Reason ; but being now become a mystery , men for the most part are very unwilling to receive it . But so it must be ; and unless we are restored unto our primitive Rectitude , a Religion suited unto the principles of our Reason , which it hath none but what answer that first state , will not serve our Turns . Wherefore of this Introduction of Christ and Grace in him , into our Relation unto God , there are no notions in the natural conceptions of our minds , nor are they discoverable by Reason in the best and utmost of its exercise , 1. Cor. 2.14 . For before our understandings were darkened , and our Reason debased by the Fall , there were no such things revealed or proposed unto us ; yea the supposition of them is inconsistent with , and contradictory unto , that whole state and condition wherein we were to live to God ; seeing they all suppose the Entrance of sin . And it is not likely that our Reason as now corrupted , should be willing to embrace that which it knew nothing of in its best condition , and which was inconsistent with that way of attaining happiness which was absolutely suited unto it . For it hath no Faculty or Power but what it hath derived from that state . And to suppose it is now of it self suited and ready to embrace such heavenly mysteries of Truth and Grace , as it had no notions of , nor could have in the state of Innocency , is to suppose that by the Fall our Eyes were opened to know Good and Evil , in the sense that the Serpent deceived our first Parents with an Expectation of . Whereas therefore our Reason was given us for our only Guide in the first constitution of our Natures , it is naturally unready to receive what is above it , and as corrupted hath an Enmity thereunto . Hence in the first open proposal of this mystery , namely , of the Love and Grace of God in Christ , of the Introduction of a Mediator and his Righteousness into our Relation unto God , in that way which God in infinite Wisdom had designed ; the whole of it was looked on as meer folly by the Generality of the wise and rational men of the World , as the Apostle declares at large , 1 Cor. ch . 1. Neither was the Faith of them ever really received in the World , without an Act of the Holy Ghost upon the mind in its Renovation . And those who judge that there is nothing more needful to enable the mind of man to receive the mysteries of the Gospel in a due manner , but the outward proposal of the Doctrine thereof , do not only deny the Depravation of our Nature by the Fall , but by just consequence , wholly renounce that Grace whereby we are to be recovered . Wherefore Reason ( as hath been elsewhere proved ) acting on and by its own innate Principles and Abilities , conveyed unto it from its original state , and as now corrupted , is repugnant unto the whole Intoduction of Grace by Christ into our Relation unto God , Rom. 8.7 . An Endeavour therefore to reduce the Doctrine of the Gospel , or what is declared therein , concerning the hidden mystery of the Grace of God in Christ , unto the principles and inclinations of the minds of men , or Reason as it remains in us after the Entrance of sin , under the power at least of those notions and conceptions of things Religious , which it retains from its first state and condition , is to debase and corrupt them , ( as we shall see in sundry Instances ) and so make way for their Rejection . Hence very difficult it is to keep up doctrinally and practically the minds of men unto the Reality and Spiritual height of this mystery . For men naturally do neither understand it , nor like it . And therefore every attempt to accommodate it unto the principles and inbred notions of corrupt Reason is very acceptable unto many , yea unto the most . For the things which such men speak and declare , are without more ado , without any exercise of Faith or Prayer , without any supernatural Illumination , easily intelligible , and exposed to the common sense of mankind . But whereas a Declaration of the mysteries of the Gospel can obtain no Admission into the minds of men but by the effectual working of the Spirit of God , Ephes. 1.17 , 18 , 19. it is generally looked on as difficult , perplexed , unintelligible ; and even the minds of many who find they cannot contradict it , are yet not at all delighted with it . And here lyeth the Advantage of all them who in these days do attempt to corrupt the Doctrine of the Gospel in the whole or any part of it , for the accommodation of it unto the common notions of corrupted Reason , is the whole of what they design . And in the confidence of the suffrage hereof , they not only oppose the things themselves , but despise the Declarations of them as Enthusiastical canting . And by nothing do they more prevail themselves , then by a pretence of reducing all things to Reason , and a contempt of what they oppose as unintelligible Fanaticism . But I am not more satisfied in any thing of the most uncontroulable Evidence , then that the Understandings of these men is no just measure or standard of Spiritual Truth . Wherefore notwithstanding all this fierceness and scorn , with the pretended Advantages which some think they have made by traducing Expressions in the writings of some men , it may be improper , it may be only not suited unto their own genius and capacity in these things , we are not to be ashamed of the Gospel of Christ , which is the power of God unto Salvation to every one that believeth . Of this Repugnancy unto the mystery of the Wisdom and Grace of God in Christ , and the Foundation of its whole Oeconomy in the distinct operations of the Persons of the Holy Trinity therein , there are two parts or branches . 1. That which would reduce the whole of it unto the private Reason of men , and their own weak imperfect mannagement thereof . This is the entire design of the Socinians . Hence , 1. The Doctrine of the Trinity it self is denied , impugned , yea derided by them , and that solely on this Account . They plead that it is incomprehensible by Reason ; for there is in that Doctrine , a Declaration of things absolutely infinite and eternal , which cannot be exemplified in , nor accommodated unto things finite and temporal . This is the substance of all their pleas against the Doctrine of the Holy Trinity , that which gives a seeming life and sprightly vigour to their Objections against it ; wherein yet under the pretence of the use and exercise of Reason , they fall and resolve all their reasonings into the most absurd and irrational principles that ever the minds of men were besotted withall . For unless you will grant them that what is above their Reason is therefore contradictory unto true Reason ; that what is infinite and eternal is perfectly comprehensible and in all its concerns and respects to be accounted for ; that what cannot be in things finite and of a separate existence , cannot be in things infinite whose being and existence can be but one , with other such irrational yea bruitish Imaginations , all the Arguments of these pretended men of Reason against the Trinity , become like Chaff that every Breath of Wind will blow away . Hereon they must as they do , deny the distinct Operations of any Persons in the Godhead in the Dispensation of the mystery of Grace . For if there are no such distinct Persons there can be no such distinct Operations . Now as upon a denial of these things no one Article of Faith can be rightly understood , nor any one Duty of Obedience be performed unto God in an acceptable manner , so in particular , we grant that the Doctrine of Justification by the Imputation of the Righteousness of Christ , cannot stand . 2. On the same Ground the Incarnation of the Son of God is rejected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most absurb conception that ever befell the minds of men . Now it is to no purpose to dispute with men so perswaded about Justification . Yea we will freely acknowledge that all things we believe about it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no better then old Wives Tales , if the Incarnation of the Son of God be so also . For I can as well understand how he who is a meer man , however exalted , dignified , and glorified , can exercise a Spiritual Rule in and over the Hearts , Consciences and Thoughts of all the men in the World , being intimately knowing of and present unto them all equally at all times , ( which is another of their fopperies ) as how the Righteousness and Obedience of One should be esteemed the Righteousness of all that Believe , if that One be no more then a man , if he be not acknowledged to be the Son of God incarnate . Whilst the minds of men are prepossessed with such prejudices , nay unless they firmly assent unto the Truth in these foundations of it , it is impossible to convince them of the Truth and Necessity of that Justification of a sinner which is revealed in the Gospel . Allow the Lord Christ to be no other Person but what they believe him to be , and I will grant there can be no other way of Justification then what they declare ; though I cannot believe that ever any sinner will be justified thereby . These are the issues of an obstinate Refusal to give way unto the Introduction of the mystery of God and his Grace , into the way of Salvation and our Relation unto him . And he who would desire an Instance of the fertility of mens Inventions in forging and coyning Objections against heavenly mysteries in the Justification of the Soveraignty of their own Reason as unto what belongs to our Relation unto God , need go no farther then the Writings of these men against the Trinity and Incarnation of the Eternal Word . For this is their fundamental Rule in things divine and Doctrines of Religion , that not what the Scripture saith is therefore to be accounted true , although it seems repugnant unto any Reasonings of ours , or is above what we can comprehend , but what seems repugnant unto our Reason , let the words of the Scripture be what they will , that we must conclude that the Scripture doth not say so , though it seem never so expresly so to do . Itaque non quia utrumque Scriptura dicat propterea haec inter se non pugnare concludendum est ; sed potius quia haec inter se pugnant ideo alterutrum a Scriptura non dici statuendum est , saith Schlicting . ad Meisn. def . Socin . pag. 102. Wherefore because the Scripture affirms both these ( that is the Efficacy of Gods Grace and the Freedom of our Wills ) we cannot conclude from thence , that they are not repugnant ; but because these things are repugnant unto one another , we must determine , that one of them is not spoken in the Scripture ; no , it seems , let it say what it will. This is the hansomest way they can take in advancing their own Reason above the Scripture , which yet savours of intolerable Presumption . So Socinus himself speaking of the satisfaction of Christ saith in plain Terms ; Ego quidem etiamsi non semel sed saepius id in sacris monumentis scriptum extaret , non idcirco tamen ita prorsus rem se habere crederem , ut vos opinamini ; cum enim id omnino fieri non possit , non secus atque in multis aliis Scripturae Testimoniis , una cum caeteris omnibus facio ; aliqua quae minus incommoda videretur , interpretatione adhibita , eum sensum ex ejusmodi verbis elicerem qui sibi constaret ; For my part if this ( Doctrine ) were extant and written in the Holy Scripture , not once but often , yet would I not therefore believe it to be so as you do ; For whereas it can by no means be so ( whatever the Scripture saith ) I would as I do with others in other places , make use of some less incommodious Interpretation , whereby I would draw a sense out of the words that should be consistent with it self . And how he would do this he declares a little before ; Sacra verba in alium sensum quam verba sonant per inusitatos etiam Tropos quandoque explicantur ; He would explain the words into another sense then what they sound or propose by unusual Tropes . And indeed such uncouth Tropes doth he apply as so many Engines and Machines to pervert all the Divine Testimonies concerning our Redemption , Reconciliation , and Justification by the Blood of Christ. Having therefore fixed this as their Rule , constantly to prefer their own Reason above the express words of the Scripture , which must therefore by one means or other be so perverted or wrested to be made compliant therewith , it is Endless to trace them in their multiplied Objections against the holy mysteries , all resolved into this one principle , that their Reason cannot comprehend them , nor doth approve of them . And if any man would have an especial Instance of the serpentine Wits of men winding themselves from under the power of Conviction by the spiritual Light of Truth , or at least endeavouring so to do , let him read the Comments of the Jewish Rabbins on Isaiah chap. 53. and of the Socinians on the Beginning of the Gospel of John. Secondly , The second Branch of this Repugnancy springeth from the want of a due comprehension of that Harmony which is in the mystery of Grace , and between all the parts of it . This comprehension is the principal effect of that Wisdom which Believers are taught by the Holy Ghost . For our understanding of the Wisdom of God in a mystery is neither an Art nor a Science whether purely speculative or more practical , but a spiritual Wisdom . And this spiritual Wisdom is such as understands and apprehends things , not so much , or not only in the notion of them , as in their Power , Reality , and Efficacy towards their proper Ends. And therefore although it may be very few , unless they be learned , judicious , and diligent in the use of means of all sorts , do attain unto it clearly and distinctly in the Doctrinal notions of it ; yet are all true Believers , yea the meanest of them directed and enabled by the Holy Spirit as unto their own practice and duty , to act suitably unto a comprehension of this Harmony , according to the Promise that they shall be all taught of God. Hence those things which appear unto others contradictory and inconsistent one with another , so as that they are forced to offer violence unto the Scripture and their own Experience in the Rejection of the one or other of them , are reconciled in their minds , and made mutually useful or helpful unto one another , in the whole course of their Obedience . But these things must be farther spoken unto . Such an Harmony as that intended there is in the whole mystery of God. For it is the most curious effect and product of divine Wisdom ; And it is no impeachment of the Truth of it , that it is not discernable by humane Reason . A full comprehension of it no creature can in this world arise unto . Only in the contemplation of Faith , we may arrive unto such an understanding Admiration of it , as shall enable us to give Glory unto God , and to make use of all the parts of it in practice as we have occasion . Concerning it the Holy man mentioned before cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; O unsearchable contrivance and operation ! And so is it expressed by the Apostle , as that which hath an unfathomable depth of Wisdom in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. O the Depth of the Riches both of the Wisdom and Knowledge of God ; how unsearchable are his ways and his Judgments past finding out , Rom. 11.33 , 34 , 35 , 36. see to the same purpose , Eph. 3.8 , 9 , 10. There is an Harmony , a suitableness of one thing unto another in all the works of Creation . Yet we see that it is not perfectly nor absolutely discoverable unto the wisest and most diligent of men . How far are they from an Agreement about the order and motions of the Heavenly Bodies , of the Sympathies and Qualities of sundry things here below , in the Relation of Causality and Efficiency between one thing and another . The new discoveries made concerning any of them , do only evidence how far men are from a just and perfect comprehension of them . Yet such an universal Harmony there is in all the parts of nature and its operations , that nothing in its proper station and operation is destructively contradictory either to the whole , or any part of it , but every thing contributes unto the preservation and use of the Universe . But although this Harmony be not absolutely comprehensible by any , yet do all living Creatures who follow the conduct or instinct of Nature make use of it , and live upon it , and without it neither their Being could be preserved , nor their Operations continued . But in the mystery of God and his Grace the Harmony and suitableness of one thing unto another , with their tendency unto the same End , is incomparably more excellent and glorious then that which is seen in nature or the works of it . For whereas God made all things at first in Wisdom , yet is the new Creation of all things by Jesus Christ , ascribed peculiarly unto the Riches , Stores , and Treasures of that infinite wisdom . Neither can any discern it unless they are taught of God , for it is only spiritually discerned . But yet is it by the most despised . Some seem to think that there is no great wisdom in it , and some that no great wisdom is required unto the comprehension of it ; Few think it worth the while to spend half that time in prayer , in meditation , in the exercise of self denial , Mortification and Holy Obedience , doing the will of Christ that they may know of his word to the attaining of a due comprehension of the mystery of Godliness , as some do of diligence , study , and trial of Experiments , who design to excell in natural or mathematical Sciences . Wherefore there are three things evident herein . 1. That such an Harmony there is in all the parts of the mystery of God , wherein all the blessed properties of the divine nature are glorified , our Duty in all Instances is directed and engaged , our Salvation in the way of Obedience secured , and Christ as the End of all exalted . Wherefore we are not only to consider and know the several parts of the Doctrine of spiritual Truth , but their Relation also one unto another , their consistency one with another in practice , and their mutual furtherance of one another unto their common End. And a disorder in our Apprehensions about any part of that , whose Beauty and Use ariseth from its Harmony gives some confusion of mind with respect unto the whole . 2. That unto a comprehension of this Harmony in a due measure , it is necessary that we be taught of God , without which we can never be wise in the knowledge of the mystery of his Grace . And herein ought we to place the principal part of our diligence in our Enquiries into the Truths of the Gospel . 3. All those who are taught of God to know his Will , unless it be when their minds are disordered by prejudices , false opinions or temptations , have an experience in themselves and their own practical Obedience , of the consistency of all parts of the mystery of Gods Grace and Truth in Christ among themselves , of their spiritual Harmony and cogent tendency unto the same End. The Introduction of the Grace of Christ into our Relation unto God , makes no confusion or disorder in their minds , by the conflict of the principles of natural Reason , with respect unto our first Relation unto God , and those of Grace with respect unto that whereunto we are renewed . From the want of a due comprehension of this divine Harmony it is , that the minds of men are filled with Imaginations of an Inconsistency between the most important parts of the mystery of the Gospel , from whence the confusions that are at this day in Christian Religion do proceed . Thus the Socinians can see no consistency between the Grace or Love of God , and the satisfaction of Christ , but imagine if the one of them be admitted , the other must be excluded out of our Religion . Wherefore they principally oppose the latter under a pretence of asserting and vindicating the former . And where these things are expresly conjoined in the same proposition of Faith ; as where it is said that we are justified freely by the Grace of God , through the Redemption that is in Christ Jesus ; whom God hath set forth to be a propitiation through Faith in his Blood , as Rom. 3.24 , 25. they will offer violence unto common sense and Reason , rather then not disturb that Harmony which they cannot understand . For although it be plainly affirmed to be a Redemption by his Blood , as he is a propitiation , as his Blood was a Ransome or price of Redemption , yet they will contend , there it is only metaphorical , a meer deliverance by power , like that of the Israelites by Moses . But these things are clearly stated in the Gospel , and therefore not only consistent , but such as that the one cannot subsist without the other . Nor is there any mention of any especial Love or Grace of God unto sinners , but with respect unto the satisfaction of Christ as the means of the communication of all their effects unto them . See Joh. 3.16 . Rom. 3.23 , 24 , 25. chap. 8.30 , 31 , 32 , 33. 2 Cor. 5.19 , 20 , 21. Ephes. 1.7 . &c. In like manner they can see no consistency between the satisfaction of Christ , and the necessity of Holiness or Obedience in them that do believe . Hence they continually clamour , that by our Doctrine of the Mediation of Christ , we overthrow all Obligations unto an Holy Life . And by their Sophistical Reasonings unto this purpose , they prevail with many to embrace their delusions , who have not a spiritual experience to confront their Sophistry withall . But as the Testimony of the Scripture lyeth expresly against them , so those who truly believe , and have real experience of the influence of that Truth into the life of God , and how impossible it is to yield any acceptable Obedience herein without respect thereunto , are secured from their snares . These and the like Imaginations arise from the unwillingness of men to admit of the Introduction of the mystery of Grace , into our Relation unto God. For suppose us to stand before God on the old constitution of the Covenant of Creation , which alone natural Reason likes and is comprehensive of , and we do acknowledge these things to be inconsistent . But the mystery of the Wisdom and Grace of God in Christ , cannot stand without them both . So likewise Gods Efficacious Grace in the conversion of sinners , and the exercise of the Faculties of their Minds in a way of Duty are asserted as contradictory and inconsistent . And although they seem both to be positively and frequently declared in the Scripture , yet say these men , their Consistency being repugnant to their Reason , let the Scripture say what it will , yet is it to be said by us , that the Scripture doth not assert one of them . And this is from the same cause ; men cannot in their Wisdom see it possible that the mystery of Gods Grace should be introduced into our Relation and Obedience unto God. Hence have many Ages of the Church , especially the last of them , been filled with Endless Disputes , in Opposition to the Grace of God , or to accommodate the conceptions of it , unto the Interests of corrupted Reason . But there is no Instance more pregnant unto this purpose then that under our present consideration . Free Justification through the Imputation of the Righteousness of Christ , is cried out against as inconsistent with a necessity of personal Holiness and Obedience ; and because the Socinians insist principally on this pretence , it shall be fully and diligently considered apart , and that Holiness which without it they and others deriving from them do pretend unto , shall be tried by the unerring Rule . Wherefore I desire it may be observed that in pleading for this Doctrine , we do it as a principal part of the Introduction of Grace into our whole Relation unto God. Hence we grant ; 1. That it is unsuited , yea foolish , and as some speak Childish , unto the principles of unenlightened and unsanctified Reason , or Understandings of men . And this we conceive to be the principal cause of all the Oppositions that are made unto it , and all the Depravations of it that the Church is pestered withall . Hence are the wits of men so fertile in Sophistical Cavils against it , so ready to load it with seeming absurdities , and I know not what unsuitableness unto their wonderous rational conceptions . And no Objection can be made against it , be it never so trivial , but it is highly applauded by those who look on that Introduction of the mystery of Grace which is above their natural conceptions , as unintelligible folly . 2. That the necessary Relation of these things one unto the other , namely of Justification by the Imputation of the Righteousness of Christ , and the necessity of our Personal Obedience , will not be clearly understood nor duely improved , but by and in the exercise of the Wisdom of Faith. This we grant also ; and let who will make what advantage they can of this concession . True Faith hath that spiritual Light in it or accompanying of it , as that it is able to receive it , and to conduct the Soul unto Obedience by it . Wherefore reserving the particular consideration hereof unto its proper place , I say in general . 1. That this Relation is evident unto that spiritual Wisdom whereby we are enabled doctrinally and practically to comprehend the Harmony of the mystery of God , and the consistency of all the parts of it one with another . 2. That it is made evident by the Scripture , wherein both these things , Justification through the Imputation of the Righteousness of Christ , and the Necessity of our Personal Obedience are plainly asserted and declared . And we defie that Rule of the Socinians , that seeing these things are inconsistent in their apprehension or unto their Reason , therefore we must say that one of them is not taught in the Scripture ; For whatever it may appear unto their Reason , it doth not so to ours ; and we have at least as Good Reason to trust unto our own Reason , as unto theirs . Yet we absolutely acquiesce in neither , but in the Authority of God in the Scripture ; rejoycing only in this , that we can set our seal unto his Revelations by our own Experience . For 3. It is fully evident in the gracious conduct which the minds of them that believe are under , even that of the Spirit of Truth and Grace , and the Inclinations of that new Principle of the Divine Life whereby they are acted . For although from the Remainders of Sin and Darkness that are in them , Temptations may arise unto a continuation in sin because Grace hath abounded , yet are their minds so formed and framed by the Doctrine of this Grace , and the Grace of this Doctrine , that the abounding of Grace herein , is the principal motive unto their abounding in Holiness , as we shall see afterwards . And this we aver to be the spring of all those Objections which the Adversaries of this Doctrine do continually endeavour to entangle it withall . As ( 1 ) If the Passive Righteousness ( as it is commonly called ) that is his Death and Suffering be imputed unto us , there is no need nor can it be , that his Active Righteousness or the Obedience of his Life , should be imputed unto us ; and so on the contrary , for both together are inconsistent . ( 2 ) That if all sin be pardoned , there is no need of the Righteousness ; and so on the contrary , if the Righteousness of Christ be imputed unto us , there is no room for or need of the pardon of sin . ( 3 ) If we believe the pardon of our sins , then are our sins pardoned before we believe , or we are bound to believe that which is not so . ( 4 ) If the Righteousness of Christ be imputed unto us , then are we esteemed to have done and suffered , what indeed we never did nor suffered ; and it is true , that if we are esteemed our selves to have done it , Imputation is overthrown . ( 5 ) If Christs Righteousness be imputed unto us , then are we as Righteous as was Christ himself . ( 6 ) If our sins were imputed unto Christ , then was he thought to have sinned , and was a sinner subjectively . ( 7 ) If Good Works be excluded from any interest in our Justification before God , then are they of no use unto our Salvation . ( 8 ) That it is ridiculous to think , that where there is no sin , there is not all the Righteousness that can be required . ( 9 ) That Righteousness imputed is only a putative or imaginary Righteousness , &c. Now although all these and the like Objections however subtilly managed , ( as Socinus boasts that he had used more then ordinary subtilty in this cause , in quo si subtilius aliquanto quanto opus esse videretur , quaedam a nobis disputata sunt ; De servat . par . 4. cap. 4. ) are capable of plain and clear solutions , and we shall avoid the examination of none of them ; yet at present I shall only say , that all the shades which they cast on the minds of men , do vanish and disappear before the Light of express Scripture Testimonies , and the Experience of them that do believe , where there is a due comprehension of the mystery of Grace in any tolerable measure . Seventhly , There are some common prejudices that are usually pleaded against the Doctrine of the Imputation of the Righteousness of Christ , which because they will not orderly fall under a particular consideration in our progress , may be briefly examined in these general previous considerations . 1. It is usually urged against it , that this Imputation of the Righteousness of Christ is no where mentioned expresly in the Scripture . This is the first Objection of Bellarmine against it . Hactenus , saith he , nullum omnino locum invenire potuerunt ubi legeretur Christi Justitiam nobis imputari ad justitiam ; vel nos justos esse per Christi Justitiam nobis imputatam . De Justificat . lib. 2. cap. 7. An Objection doubtless unreasonably and immodestly urged by men of his perswasion ▪ For not only do they make profession of their whole Faith , or their belief of all things in matters of Religion , in Terms and Expressions no where used in the Scripture , but believe many things also , as they say , with Faith divine , not at all revealed or contained in the Scripture , but drained by them out of the Traditions of the Church . I do not therefore understand how such persons can modestly manage this as an Objection against any Doctrine , that the Terms wherein some do express it , are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the Scripture , just in that order of one word after another as by them they are used . For this Rule may be much enlarged , and yet be kept strait enough to exclude the principal concerns of their Church out of the confines of Christianity ; nor can I apprehend much more Equity in others who reflect with severity on this expression of the Imputation of the Righteousness of Christ as unscriptural , as if those who make use thereof were criminal in no small degree : when themselves immediately in the Declaration of their own judgment , make use of such Terms , Distinctions and Expressions , as are so far from being in the Scripture , as that it is odds they had never been in the world , had they escaped Aristotles Mint , or that of the Schools deriving from him . And thus although a sufficient Answer hath frequently enough , if any thing can be so , been returned unto this Objection in Bellarmine , yet hath one of late amongst our selves made the Translation of it into English , to be the substance of the first Chapter of a Book about Justification ; though he needed not to have given such an early intimation unto whom he is beholding for the greatest part of his ensuing Discourse , unless it be what is taken up in despightful reviling of other men . For take from him what is not his own on the one hand , and impertinent cavils at the words and expression of other men , with forged imputations on some of them , on the other , and his whole Book will disappear . But yet although he affirms that none of the Protestant Writers who speak of the Imputation of the Righteousness of Christ unto us , ( which were all of them without exception until of late ) have precisely kept to the form of wholesome Words , but have rather swerved and varied from the Language of the Scripture , yet he will excuse them from open Errour , if they intend no more thereby , but that we are made partakers of the benefits of the Righteousness of Christ. But if they intend that the Righteousness of Christ it self is imputed unto us , ( that is ▪ so as to be our Righteousness before God whereon we are pardoned and accepted with him , or do receive the forgiveness of sins , and a right to the Heavenly Inheritance ) then are they guilty of that Errour which makes us to be esteemed to do our selves what Christ did ; and so on the other side , Christ to have done what we do and did , chap. 2 , 3. But these things are not so . For if we are esteemed to have done any thing in our own persons , it cannot be imputed unto us as done for us by another ; as it will appear when we shall treat of these things afterwards . But the great and Holy Persons intended , are as little concerned in the Accusations or Apologies of some Writers , as those Writers seem to be acquainted with that Learning , Wisdom , and Judgment , wherein they did excell , and the Characters whereof are so eminently conspicuous in all their Writings . But the Judgement of most Protestants is not only candidly expressed , but approved of also by Bellarmine himself in another place . Non esset ( saith he ) absurdum si quis diceret nobis imputari Christi justitiam & merita ; cum nobis donentur & applicentur ; ac si nos ipsi Deo satisfecissemus . De Justif. lib. 2. cap. 10. It were not absurd if any one should say that the Righteousness and Merits of Christ are imputed unto us , when they are given and applied unto us , as if we our selves had satisfied God. And this he confirms with that saying of Bernard and Innocent , Epist. 190. Nam si unus pro omnibus mortuus est , ergo omnes mortui sunt , ut videlicet satisfactio unius omnibus imputetur , sicut omnium peccata unus ille portavit . And those who will acknowledge no more in this matter , but only a Participation Quovis modo , one way or other , of the Benefits of the Obedience and Righteousness of Christ , wherein we have the concurrence of the Socinians also , might do well as I suppose , plainly to deny all Imputation of his Righteousness unto us in any sense as they do , seeing the Benefits of his Righteousness cannot be said to be imputed unto us , what way soever we are made Partakers of them . For to say , that the Righteousness of Christ is imputed unto us with respect unto the Benefits of it , when neither the Righteousness it self is imputed unto us , nor can the Benefits of it be imputed unto us , as we shall see afterwards , doth minister great occasion of much needless variance and contests . Neither do I know any Reason why men should seek countenance unto this Doctrine under such an Expression as themselves reflect upon as unscriptural , if they be contented that their minds and sense should be clearly understood and apprehended . For Truth needs no subterfuges . The Socinians do now principally make use of this Objection . For finding the whole Church of God in the use of sundry Expressions , in the Declaration of the most important Truths of the Gospel that are not literally contained in the Scripture , they hoped from an Advantage from thence in their opposition unto the things themselves . Such are the Terms of the Trinity , the Incarnation , Satisfaction and Merit of Christ , as this also of the Imputation of his Righteousness . How little they have prevailed in the other Instances hath been sufficiently manifested by them with whom they have had to do . But as unto that part of this Objection which concerns the Imputation of the Righteousness of Christ unto Believers , those by whom it is asserted do say ; 1. That it is the Thing alone intended which they plead for . If that be not contained in the Scripture , if it be not plainly taught and confirmed therein , they will speedily relinquish it . But if they can prove that the Doctrine which they intend in this expression , and which is thereby plainly declared unto the understandings of men , is a divine Truth sufficiently witnessed unto in the Scripture , then is this expression of it reductively scriptural , and the Truth it self so expressed a Divine Verity . To deny this , is to take away all use of the Interpretation of the Scripture ; and to overthrow the Ministry of the Church . This therefore is to be alone enquired into . 2. They say , the same thing is taught and expressed in the Scripture in Phrases aequipollent . For it affirms that by the Obedience of One ( that is Christ ) many are made Righteous , Rom. 5.18 . And that we are made Righteous by the Imputation of Righteousness unto us . Blessed is the man unto whom God imputeth Righteousness without works , chap. 4.6 . And if we are made Righteous by the Imputation of Righteousness unto us , that Obedience or Righteousness whereby we are made Righteous , is imputed unto us . And they will be content with this Expression of this Doctrine , That the Obedience of Christ whereby we are made Righteous , is the Righteousness that God imputeth unto us . Wherefore this Objection is of no force to disadvantage the Truth pleaded for . 2. Socinus objects in particular against this Doctrine of Justification by the Imputation of the Righteousness of Christ , and of his satisfaction , that there is nothing said of it in the Evangelists , nor in the Report of the Sermons of Christ unto the people , no nor yet in those of his private Discourses with his Disciples . And he urgeth it vehemently and at large , against the whole of the Expiation of sin by his Death ; De Servator . par . 4. cap. 9. And as it is easie , malis inventis pejora addere , this notion of his is not only made use of and pressed at large by one among our selves , but improved also by a dangerous comparison between the Writings of the Evangelists and the other Writings of the New Testament . For to enforce this Argument , that the Histories of the Gospel wherein the Sermons of Christ are recorded , do make no mention of the Imputation of the Righteousness of Christ , as in his judgement they do not , nor of his Satisfaction , or Merit or Expiation of sin , or of Redemption by his Death , as they do not in the judgment of Socinus , it is added by him , that for his part he is apt to admire our Saviours Sermons , who was the Author of our Religion , before the Writings of the Apostles , though inspired men . Whereunto many dangerous insinuations and reflections on the Writings of St. Paul , contrary to the Faith and Sense of the Church in all Ages are subjoined . S. pag. 240 , 241. But this Boldness is not only unwarrantable but to be abhorred . What place of Scripture , what Ecclesiastical Tradition , what single president of any one sober Christian Writer , what Theological Reason will countenance a man in making the comparison mentioned , and so determining thereon ? such juvenile boldness , such want of a due apprehension and understanding of the Nature of divine Inspirations , with the order and design of the writing of the New Testament , which are the springs of this precipitate censure , ought to be reflected on . At present to remove this pretence out of our way , it may be observed . 1. That what the Lord Christ taught his Disciples in his Personal Ministry on the Earth , was suited unto that Oeconomy of the Church which was antecedent unto his Death and Resurrection . Nothing did he with-hold from them , that was needful to their Faith , Obedience , and Consolation in that state . Many things he instructed them in out of the Scripture , many new Revelations he made unto them , and many times did he occasionally instruct and rectifie their judgements . Howbeit he made no clear distinct Revelation of those sacred mysteries unto them , which are peculiar unto the Faith of the New Testament , nor were to be distinctly apprehended before his Death and Resurrection . 2. What the Lord Christ revealed afterwards by his Spirit unto the Apostles , was no less immediately from himself , then was the Truth which he spoke unto them with his own mouth in the days of his flesh . An Apprehension to the contrary is destructive of Christian Religion . The Epistles of the Apostles are no less Christs Sermons , then that which he delivered on the Mount. Wherefore , 3. Neither in the things themselves , nor in the way of their Delivery or Revelation , is there any Advantage of the one sort of Writings above the other . The things written in the Epistles proceed from the same Wisdom , the same Grace , the same Love , with the things which he spoke with his own mouth in the days of his flesh , and are of the same divine veracity , Authority and Efficacy . The Revelation which he made by his Spirit , is no less divine , and immediate from himself , then what he spoke unto his Disciples on the Earth , To distinguish between these things on any of these accounts , is intolerable folly . 4. The Writings of the Evangelists do not contain the whole of all the Instructions which the Lord Christ gave unto his Disciples personally on the Earth . For he was seen of them after his Resurrection forty days , and spoke with them of the things pertaining to the Kingdom of God , Act. 1.3 . And yet nothing hereof is recorded in their writings , but only some few occasional speeches . Nor had he given before unto them a clear and distinct understanding of those things which were delivered concerning his Death and Resurrection in the Old Testament , as is plainly declared , Luke 24.25 , 26 , 27. For it was not necessary for them in that state wherein they were . Wherefore , 5. As to the extent of Divine Revelations objectively , those which he granted by his Spirit unto his Apostles after his Ascension , were beyond those which he Personally taught them , so far as they are recorded in the Writings of the Evangelists . For he told them plainly not long before his death , that he had many things to say unto them which then they could not bear , Joh. 16.12 . And for the knowledge of those things he refers them to the coming of the Spirit to make Revelation of them from himself , in the next words ; Howbeit when he the Spirit of Truth is come , he will guide you into all Truth ; for he shall not speak of himself , but whatsoever he shall hear that shall he speak , and he will shew you things to come ; He shall glorifie me , for he shall receive of mine and shew it unto you , ver . 13 , 14. And on this account he had told them before , that it was expedient for them that he should go away , that the Holy Spirit might come unto them , whom he would send from the Father , ver . 7. Hereunto he referred the full and clear manifestation of the mysteries of the Gospel . So false as well as dangerous and scandalous are those insinuations of Socinus and his followers . Secondly , The Writings of the Evangelists are full unto their proper Ends and Purposes . These were to record the Genealogy , Conception , Birth , Acts , Miracles and Teachings of our Saviour , so far as to evince him to be the true only promised Messias . So he testifieth who wrote the last of them . Many other signs truly did Jesus which are not written in this Book ; But these are written that ye might believe that Jesus is the Christ the Son of God , Joh. 20.30 , 31. Unto this End every thing is recorded by them that is needful unto the ingenerating and establishment of Faith. Upon this confirmation , all things declared in the Old Testament concerning him , all that was taught in Types and Sacrifices became the object of Faith in that sense wherein they were interpreted in the Accomplishment : And that in them this Doctrine was before revealed , shall be proved afterwards . It is therefore no wonder if some things , and those of the highest importance , should be declared more fully in other Writings of the New Testament , then they are in those of the Evangelists . Thirdly , The Pretence it self is wholly false . For there are as many pregnant Testimonies given unto this Truth in one alone of the Evangelists , as in any other Book of the New Testament ; namely in the Book of John. I shall refer to some of them which will be pleaded in their proper place , chap. 1.12 , 17 , 19. chap. 3.14 , 15 , 16 , 17 , 18 , 36. chap. 5.24 . But we may pass this by , as one of those Inventions concerning which Socinus boasts in his Epistle to Michael Vajoditus , that his Writings were esteemed by many for the singularity of the things asserted in them . Fourthly , The Difference that hath been among Protestant Writers about this Doctrine is pleaded in the prejudice of it . Osiander in the entrance of the Reformation fell into a vain imagination , that we were Justified or made Righteous with the Essential Righteousness of God , communicated unto us by Jesus Christ. And whereas he was opposed herein with some severity by the most learned persons of those days , to countenance himself in his singularity he pretended that there were twenty different Opinions amongst the Protestants themselves about the formal cause of our Justification before God. This was quickly laid hold on by them of the Roman Church , and is urged as a prejudice against the whole Doctrine , by Bellarmine , Vasquez , and others . But the vanity of this pretence of his hath been sufficiently discovered ; and Bellarmine himself could fancy but four Opinions among them , that seemed to be different from one another , reckoning that of Osiander for one : De Justificat . lib. 2. cap. 1. But whereas he knew that the Imagination of Osiander was exploded by them all , the other three that he mentions are indeed but distinct parts of the same entire Doctrine . Wherefore until of late it might be truly said , that the Faith and Doctrine of all Protestants was in this Article entirely the same . For however they differed in the way , manner , and methods of its Declaration , and too many private men were addicted unto Definitions and Descriptions of their own , under pretence of Logical accuracy in Teaching , which gave an appearance of some contradiction among them , yet in this they generally agreed , that it is the Righteousness of Christ and not our own , on the account whereof we receive the pardon of sin , acceptance with God , are declared Righteous by the Gospel , and have a Right and Title unto the Heavenly Inheritance . Hereon , I say they were generally agreed , first against the Papists , and afterwards against the Socinians ; and where this is granted , I will not contend with any man about his way of declaring the Doctrine of it . And that I may add it by the way , we have herein the concurrence of the Fathers of the Primitive Church . For although by Justification following the Etymology of the Latine word , they understood the making us Righteous with internal personal Righteousness , at least some of them did so , as Austin in particular , yet that we are pardoned and accepted with God on any other account , but that of the Righteousness of Christ , they believed not . And whereas , especially in their Controversie with the Pelagians after the rising of that Heresie , they plead vehemently that we are made Righteous by the Grace of God , changing our Hearts and Natures , and creating in us a principle of spiritual Life and Holiness , and not by the endeavours of our own free will , or works performed in the strength thereof , their words and expressions have been abused contrary to their Intention and Design . For we wholly concur with them , and subscribe unto all that they dispute about the making of us personally Righteous and holy , by the effectual Grace of God , against all merit of works and operations of our own free Will , ( our Sanctification being every way as much of Grace , as our Justification properly so called ) and that in opposition unto the common Doctrine of the Roman Church about the same matter ; only they call this our being made inherently and personally Righteous by Grace , sometimes by the name of Justification which we do not . And this is laid hold on as an Advantage by those of the Roman Church who do not concur with them in the way and manner whereby we are so made Righteous . But whereas by our Justification before God , we intend only that Righteousness whereon our sins are pardoned , wherewith we are made Righteous in his sight , or for which we are accepted as Righteous before him , it will be hard to find any of them assigning of it unto any other causes then the Protestants do . So it is fallen out , that what they design to prove , we entirely comply with them in ; but the way and manner whereby they prove it , is made use of by the Papists unto another End , which they intended not . But as to the way and manner of the Declaration of this Doctrine among Protestants themselves , there ever was some variety and Difference in Expressions . Nor will it otherwise be whilst the Abilities and Capacities of men , whether in the conceiving of things of this nature , or in the expression of their conceptions are so various as they are . And it is acknowledged that these Differences of late have had by some as much weight laid upon them , as the substance of the Doctrine generally agreed in . Hence some have composed entire Books consisting almost of nothing , but impertinent Cavils at other Mens Words and Expressions . But these things proceed from the weakness of some men , and other vitious habits of their minds , and do not belong unto the cause it self . And such Persons , as for me , shall write as they do , and fight on until they are weary . Neither hath the multiplication of Questions and the curious discussion of them in the handling of this Doctrine , wherein nothing ought to be diligently insisted on , but what is directive of our practice , been of much use unto the Truth it self , though it hath not been directly opposed in them . That which is of real Difference among Persons who agree in the substance of the Doctrine may be reduced unto a very few Heads . As ( 1 ) There is something of this kind about the nature of Faith whereby we are justified , with its proper Object in Justifying , and its Use in Justification . And an Instance we have herein , not only of the weakness of our Intellects in the Apprehension of spiritual things , but also of the remainders of confusion and disorder in our minds , at least how true it is that we know only in part , and prophesie only in part , whilst we are in this life . For whereas this Faith is an Act of our minds , put forth in the way of Duty to God , yet many by whom it is sincerely exercised , and that continually , are not agreed either in the nature or proper object of it . Yet is there no doubt but that some of them who differ amongst themselves about these things , have delivered their minds free from the prepossession of prejudices and notions derived from other artificial Reasonings imposed on them , and do really express their own conceptions as to the best and utmost of their Experience . And notwithstanding this Difference they do yet all of them please God in the exercise of Faith as it is their Duty , and have that respect unto its proper Object , as secures both their Justification and Salvation . And if we cannot on this consideration bear with , and forbear one another in our different conceptions , and expressions of those conceptions about these things , it is a sign we have a great mind to be contentious , and that our confidences are built on very weak foundations . For my part I had much rather my Lot should be found among them who do really believe with the heart unto Righteousness , though they are not able to give a tolerable Definition of Faith unto others , then among them who can endlesly dispute about it with seeming Accuracy and Skill , but are negligent in the exercise of it as their own Duty . Wherefore some things shall be briefly spoken of in this matter , to declare my own apprehensions concerning the things mentioned , without the least design to contradict or oppose the conceptions of others . 2. There hath been a Controversie more directly stated among some Learned Divines of the reformed Churches , ( for the Lutherans are unanimous on the one side ) about the Righteousness of Christ that is said to be imputed unto us . For some would have this to be only his suffering of Death , and the satisfaction which he made for sin thereby , and others include therein the Obedience of his life also . The occasion , original , and progress of this controversie , the persons by whom it hath been managed , with the writings wherein it is so , and the various ways that have been endeavoured for its Reconciliation , are sufficiently known unto all , who have enquired into these things . Neither shall I immix my self herein , in the way of controversie or in opposition unto others , though I shall freely declare my own Judgement in it , so far as the consideration of the Righteousness of Christ under this distinction is inseparable from the substance of the Truth it self which I plead for . 3. Some Difference there hath been also , whether the Righteousness of Christ imputed unto us , or the Imputation of the Righteousness of Christ , may be said to be the formal cause of our Justification before God , wherein there appears some variety of Expression among Learned men , who have handled this subject in the way of controversie with the Papists . The true Occasion of the Differences about this Expression hath been this and no other . Those of the Roman Church do constantly assert , that the Righteousness whereby we are Righteous before God , is the formal cause of our Justification . And this Righteousness they say , is our own inherent Personal Righteousness , and not the Righteousness of Christ imputed unto us . Wherefore they treat of this whole controversie , namely , what is the Righteousness on the account whereof we are accepted with God , or justified under the name of the formal cause of Justification , which is the subject of the second Book of Bellarmine concerning Justification . In opposition unto them , some Protestants contending that the Righteousness wherewith we are esteemed Righteous before God , and accepted with him , is the Righteousness of Christ imputed unto us , and not our own inherent , imperfect Personal Righteousness , they have done it under this enquiry , namely , what is the formal cause of our Justification ; which some have said to be the Imputation of the Righteousness of Christ , some the Righteousness of Christ imputed . But what they designed herein was not to resolve this Controversie into a Philosophical enquiry about the nature of a formal cause , but only to prove that , that truly belonged unto the Righteousness of Christ in our Justification , which the Papists ascribed unto our own , under that name . That there is an habitual infused habit of Grace which is the formal cause of our personal inherent Righteousness they grant . But they all deny that God pardons our sins , and justifies our persons with respect unto this Righteousness as the formal cause thereof . Nay they deny that in the Justification of a sinner there either is , or can be any inherent formal cause of it . And what they mean by a formal cause in our Justification is only that which gives the denomination unto the subject , as the Imputation of the Righteousness of Christ doth to a person that he is justified . Wherefore notwithstanding the differences that have been among some in the various expression of their conceptions , the substance of the Doctrine of the Reformed Churches , is by them agreed upon and retained entire . For they all agree that God justifieth no sinner , absolveth him not from Guilt , nor declareth him Righteous , so as to have a Title unto the Heavenly Inheritance , but with respect unto a true and perfect Righteousness , as also that this Righteousness is truly the Righteousness of him that is so justified . That this Righteousness becometh ours by Gods free Grace and Donation , the way on our part whereby we come to be really and effectually interested therein , being Faith alone . And that this is the perfect Obedience or Righteousness of Christ imputed unto us ; In these things , as they shall be afterwards distinctly explained , is contained the whole of that Truth , whose Explanation and Confirmation is the Design of the ensuing Discourse . And because those by whom this Doctrine in the substance of it , is of late impugned , derive more from the Socinians then the Papists , and make a nearer approach unto their principles , I shall chiefly insist on the examination of those Original Authors , by whom their notions were first coined , and whose weapons they make use of in their defence . Eighthly , To close these previous Discourses , it is worthy our consideration what weight was laid on this Doctrine of Justification at the first Reformation , and what Influence it had into the whole work thereof . However the minds of men may be changed as unto sundry Doctrines of Faith among us , yet none can justly own the name of Protestant , but he must highly value the first Reformation . And they cannot well do otherwise , whose present even temporal Advantages are resolved thereinto . However I intend none but such as own an especial presence and Guidance of God with them who were eminently and successfully employed therein . Such persons cannot but grant that their Faith in this matter , and the concurrence of their Thoughts about its Importance , are worthy consideration . Now it is known , that the Doctrine of Justification gave the first occasion to the whole work of Reformation , and was the main hinge whereon it turned . This those mentioned declared to be Articulus stantis aut cadentis Ecclesiae , and that the vindication thereof alone , deserved all the pains that was taken in the whole endeavour of Reformation . But things are now , and that by virtue of their Doctrine herein , much changed in the World , though it be not so understood or acknowledged . In general no small Benefit redounded unto the World by the Reformation , even among them by whom it was not , nor is received , though many bluster with contrary pretensions . For all the Evils which have accidentally ensued thereon , arising most of them from the corrupt Passions and Interests of them by whom it hath been opposed , are usually ascribed unto it ; and all the Light , Liberty , and Benefit of the Minds of men which it hath introduced , are ascribed unto other causes . But this may be signally observed with respect unto the Doctrine of Justification , with the causes and effects of its Discovery and Vindication . For the first Reformers found their own , and the Consciences of other men , so immersed in darkness , so pressed and harrassed with fears , terrours , and disquietments under the power of it , and so destitute of any steady Guidance into the ways of peace with God , as that with all diligence ( like persons sensible that herein their Spiritual and Eternal Interest was concerned ) they made their Enquiries after the Truth in this matter , which they knew must be the only means of their Deliverance . All men in those days , were either kept in Bondage under endless Fears and Anxieties of mind upon the convictions of sin , or sent for Relief unto Indulgences , Priestly Pardons , Pennances , Pilgrimages , works satisfactory of their own , and supererogatory of others , or kept under Chains of Darkness for Purgatory unto the last day . Now he is no way able to compare things past and present , who fees not how great an Alteration is made in these things even in the Papal Church . For before the Reformation , whereby the Light of the Gospel , especially in this Doctrine of Justification , was diffused among men , and shone even into their minds who never comprehended nor received it , the whole almost of Religion among them was taken up with and confined unto these things . And to instigate men unto an abounding sedulity in the observation of them , their minds were stuffed with Traditions and Stories of Visions , Apparitions , frightful Spirits , and other Imaginations that poor mortals are apt to be amazed withall , and which their restless disquietments gave countenance unto . Somnia , terrores Magici , miracula , sagae Nocturni Lemures , portentaque Thessala — Were the principal objects of their Creed , and matter of their Religious Conversation . That very Church it self is comparatively at ease from these things unto what it was before the Reformation ; though so much of them is still retained , as to blind the Eyes of men from discerning the Necessity as well as the Truth of the Evangelical Doctrine of Justification . It is fallen out herein not much otherwise then it did at the first Entrance of Christianity into the world . For there was an Emanation of Light and Truth from the Gospel which affected the minds of men , by whom yet the whole of it in its general Design , was opposed and persecuted . For from thence the very vulgar sort of men became to have better apprehensions and notions of God and his properties , or the Original and Rule of the Universe , then they had arrived unto in the midnight of their Paganism . And a sort of learned speculative men there were , who by virtue of that Light of Truth which sprung from the Gospel , and was now diffused into the minds of men , reformed and improved the old Philosophy , discarding many of those falshoods and impertinencies wherewith it had been encumbred . But when this was done , they still maintained their cause on the old principles of the Philosophers , and indeed their opposition unto the Gospel was far more plausible and pleadable than it was before . For after they had discarded the gross conceptions of the common sort about the divine Nature and Rule , and had blended the Light of Truth which brake forth in Christian Religion with their own Philosophical notions , they made a vigorous Attempt for the reinforcement of Heathenism against the main Design of the Gospel . And things have not as I said , fallen out much otherwise in the Reformation . For as by the Light of Truth which therein brake forth , the Consciences of even the vulgar sort are in some measure freed from those Childish Affrightments which they were before in Bondage unto ; so those who are Learned have been enabled to reduce the Opinions and Practices of their Church , into a more defensible posture , and make their Opposition unto the Truths of the Gospel more plausible than they formerly were . Yea that Doctrine which in the way of its Teaching and Practice among them , as also in its effects on the Consciences of men , was so horrid as to drive innumerable persons from their Communion in that and other things also , is now in the new Representation of it , with the artificial covering provided for its former effects in practice , thought an Argument meet to be pleaded for a return unto its entire Communion . But to root out the Superstitions mentioned out of the minds of men , to communicate unto them the knowledge of the Righteousness of God which is revealed from Faith to Faith , and thereby to deliver them from their bondage , fears and distress , directing convinced sinners unto the only way of solid peace with God , did the first Reformers labour so diligently in the Declaration and Vindication of the Evangelical Doctrine of Justification ; and God was with them . And it is worth our consideration , whether we should on every cavil and sophism of men not so taught , not so employed , not so tryed , not so owned of God as they were , and in whose Writings there are not appearing such Characters of Wisdom , sound Judgment , and deep Experience as in theirs , easily part with that Doctrine of Truth , wherein alone they found peace unto their own Souls , and whereby they were instrumental to give liberty and peace with God unto the Souls and Consciences of others innumerable , accompanied with the visible effects of Holiness of Life , and fruitfulness in the works of Righteousness , unto the praise of God by Jesus Christ. In my judgment Luther spake the truth when he said ; amisso Articulo Justificationis , simul amissa est tota Doctrina Christiana . And I wish he had not been a true Prophet , when he foretold that in the following Ages the Doctrine hereof would be again obscured ; the Causes whereof I have elsewhere enquired into . Some late Writers indeed among the Protestants have endeavoured to reduce the controversie about Justification with the Papists , unto an Appearance of a far less real Difference , then is usually judged to be in it . And a good work it is no doubt to pare off all unnecessary occasions of Debate and Differences in Religion , provided we go not so near the Quick , as to let out any of its vital Spirits . The way taken herein is to proceed upon some Concessions of the most sober among the Papists , in their Ascriptions unto Grace and the Merit of Christ on the one side ; and the express judgment of the Protestants variously delivered , of the necessity of good works to them that are justified . Besides it appears that in different expressions which either party adhere unto , as it were by Tradition , the same things are indeed intended . Among them who have laboured in this kind Ludovicus le Blanc , for his perspicuity and plainness , his moderation and freedom from a contentious frame of Spirit , is pene solus legi dignus . He is like the Ghost of Tiresias in this matter . But I must needs say that I have not seen the effect that might be desired of any such undertaking . For when each party comes unto the Interpretation of their own Concessions which is ex communi jure , to be allowed unto them , and which they will be sure to do in compliance with their Judgment in the substance of the Doctrine wherein the main stress of the Difference lies , the distance and breach continue as Wide as ever they were . Nor is there the least ground towards peace obtained by any of our condescensions or compliances herein . For unless we can come up entirely unto the Decrees and Canons of the Council of Trent , wherein the Doctrine of the Old and New Testament is anathematized , they will make no other use of any mens compliances , but only to encrease the clamour of Differences among our selves . I mention nothing of this nature to hinder any man from granting whatever he can or please unto them , without the prejudice of the substance of Truths professed in the Protestant Churches ; but only to intimate the uselessness of such concessions in order unto Peace and Agreement with them , whilst they have a Procrustes Bed to lay us upon ; and from whose size they will not recede . Here and there one , ( not above three or four in all may be named within this hundred and thirty years ) in the Roman Communion , have owned our Doctrine of Justification for the substance of it . So did Albertus Pighius and the Antidagma Coloniense , as Bellarmin acknowledges . And what he says of Pighius is true , as we shall see afterwards ; the other I have not seen . Cardinal Contarenus in a Treatise of Justification , written before , and published about the Beginning of the Trent Council , delivereth himself in the favour of it . But upon the observation of what he had done , some say he was shortly after poisoned , though I must confess I know not where they had the Report . But do what we can for the sake of Peace , as too much cannot be done for it , with the safety of Truth ; it cannot be denied but that the Doctrine of Justification as it works effectually in the Church of Rome , is the Foundation of many Enormities among them both in Judgment and Practice . They do not continue I acknowledge , in that visible predominancy and rage as formerly ; nor are the Generality of the people in so much slavish Bondage unto them as they were . But the streams of them do still issue from this corrupt Fountain , unto the dangerous Infection of the Souls of men . For Missatical Expiatory Sacrifices for the living and the dead , the necessity of Auricular Confession with Authoritative Absolution , Penances , Pilgrimages , Sacramentals , Indulgences , Commutations , Works Satisfactory and Supererogatory , the Merit and Intercession of Saints departed , with especial Devotions and Applications to this or that particular Saint or Angel , Purgatory , yea on the matter the whole of Monastick Devotion , do depend thereon . They are all nothing but ways invented to pacifie the Consciences of men , or divert them from attending to the Charge which is given in against them by the Law of God ; sorry supplies they are of a Righteousness of their own , for them who know not how to submit themselves to the Righteousness of God. And if the Doctrine of free Justification by the Blood of Christ were once again exploded , or corrupted and made unintelligible ; unto these things as absurd and foolish as now unto some they seem to be , or what is not one jot better , men must and will again betake themselves . For if once they are diverted from putting their Trust in the Righteousness of Christ and Grace of God alone , and do practically thereon follow after , take up with , or rest in that which is their own , the first impressions of a sense of sin which shall befall their Consciences , will drive them from their present hold , to seek for shelter in any thing that tenders unto them the least Appearance of Relief . Men may talk and dispute what they please whilst they are at peace in their own minds without a real sense either of sin or Righteousness ; yea and scoff at them who are not under the power of the same security . But when they shall be awakened with other Apprehensions of things then yet they are aware of , they will be put on new Resolutions . And it is in vain to dispute with any about Justification , who have not been duly convinced of a state of sin , and of its Guilt ; for such men neither understand what they say , nor that whereof they dogmatize . We have therefore the same Reasons that the first Reformers had to be careful about the preservation of this Doctrine of the Gospel pure and entire ; though we may not expect the like success with them in our Endeavours unto that End. For the minds of the Generality of men are in another posture then they were , when they dealt with them . Under the power of Ignorance and Superstition they were , but yet multitudes of them affected with a sense of the Guilt of sin . With us for the most part things are quite otherwise . Notional Light , accompanied with a senselessness of sin , leads men unto a contempt of this Doctrine , indeed of the whole mystery of the Gospel . We have had Experience of the fruits of the Faith which we now plead for in this Nation for many years , yea now for some Ages . And it cannot well be denied but that those who have been most severely tenacious of the Doctrine of Justification by the Imputation of the Righteousness of Christ , have been the most exemplary in an Holy Life ; I speak of former days . And if this Doctrine be yet further corrupted , debased , or unlearned among us , we shall quickly fall into one of the Extreams wherewith we are at present urged on either side . For although the Reliefs provided in the Church of Rome , for the satisfaction of the consciences of men are at present by the most disliked , yea despised ; yet if they are once brought to a loss how to place their whole trust and confidence in the Righteousness of Christ and Grace of God in him , they will not always live at such an uncertainty of mind , as the best of their own Personal Obedience will hang them on the Briars of ; but betake themselves unto somewhat that tenders them certain peace and security , though at present it may seem foolish unto them . And I doubt not but that some out of a meer Ignorance of the Righteousness of God , which either they have not been taught , or had no mind to learn , have with some Integrity in the Exercise of their Consciences , betaken themselves unto that pretended Rest which the Church of Rome offers unto them . For being troubled about their sins , they think it better to betake themselves unto that great variety of means for the ease and discharge of their Consciences which the Roman Church affords , then to abide where they are , without the least pretence of Relief , as men will find in due time , there is no such thing to be found or obtained in themselves . They may go on for a time with good satisfaction unto their own minds ; but if once they are brought unto a loss through the Conviction of sin , they must look beyond themselves for peace and satisfaction , or sit down without them to Eternity . Nor are the principles and ways which others take up withall in another Extream upon the Rejection of this Doctrine , although more plausible , yet at all more really useful unto the Souls of men , then those of the Roman Church which they reject as obsolete , and unsuited unto the Genius of the present Age. For they all of them arise from , or lead unto the want of a due sence of the Nature and Guilt of sin , as also of the Holiness and Righteousness of God with respect thereunto . And when such principles as these do once grow prevalent in the minds of men , they quickly grow careless , negligent , secure in sinning , and End for the most part in Atheism , or a great Indifferency as unto all Religion , and all the Duties thereof . CHAP. I. Justifying Faith , the Causes , Object , and Nature of it , declared . THe means of Justification on our part is Faith. That we are justified by Faith is so frequently , and so expresly affirmed in the Scripture , as that it cannot directly and in terms by any be denied . For whereas some begin , by an excess of partiality which controversial Engagements and Provocations do encline them unto , to affirm that our Justification is more frequently ascribed unto other things , Graces or Duties , than unto Faith , it is to be passed by in silence , and not contended about . But yet also the Explanation which some others make of this general concession , That we are justified by Faith , doth as fully overthrow what is affirmed therein , as if it were in terms rejected . And it would more advantage the understandings of men , if it were plainly refused upon its first proposal , than to be lead about in a maze of Words , and Distinctions unto its real Exclusion ; as is done both by the Romanists and Socinians . At present we may take the Proposition as granted , and only enquire into the true genuine sense and meaning of it . That which first occurs unto our Consideration is Faith ; and that which doth concern it may be reduced unto two Heads ; ( 1 ) Its Nature . ( 2 ) Its Vse in our Justification . Of the Nature of Faith in general , of the especial Nature of justifying Faith , of its Characteristical Distinctions from that which is called Faith , but is not justifying , so many Discourses ( divers of them the effects of sound Judgment and good Experience ) are already extant , as it is altogether needless to engage at large into a farther discussion of them . However something must be spoken to declare in what sense we understand these things ; what is that Faith which we ascribe our Justification unto , and what is its Vse therein . The Distinctions that are usually made concerning Faith , ( as it is a word of various significations ) I shall wholly pretermit ; not only as obvious and known , but as not belonging unto our present Argument . That which we are concerned in is , That in the Scripture there is mention made plainly of a twofold Faith whereby men believe the Gospel . For there is a Faith whereby we are justified , which he who hath shall be assuredly saved , which purifieth the heart , and worketh by Love. And there is a Faith or Believing which doth nothing of all this ; which who hath , and hath no more , is not justified , nor can be saved . Wherefore every Faith , whereby men are said to believe , is not justifying . Thus it is said of Simon the Magician that he believed , Act. 8.13 . When he was in the Gall of Bitterness and bond of Iniquity , and therefore did not believe with that Faith which purifieth the Heart , Act. 15.9 . And , that many believed on the name of Jesus when they saw the Miracles that he did , but Jesus did not commit himself unto them because he knew what was in man , Joh. 2.23 , 24. They did not believe on his Name as those do , or with that kind of Faith , who thereon receive power to become the Sons of God , Joh. 1.12 . And some when they hear the Word receive it with joy , believing for a while , but have no Root ; Luke 8.13 . And Faith without a Root in the Heart will not justifie any . For with the Heart Men believe unto Righteousness , Rom. 10.10 . So is it with them who shall cry , Lord , Lord , ( at the last day ) we have prophesied in thy name , whilst yet they were always workers of Iniquity , Math. 7.22 , 23. This Faith is usually called Historical Faith. But this Denomination is not taken from the Object of it , as though it were only the History of the Scripture , or the Historical things contained in it . For it respects the whole Truth of the Word , yea of the Promises of the Gospel as well as other things . But it is so called from the nature of the Assent wherein it doth consist . For it is such as we give unto Historical things that are credibly testified unto us . And this Faith hath divers differences or degrees , both in respect unto the Grounds or Reasons of it ; and also its Effects . For as unto the first , all Faith is an Assent upon Testimony ; and divine Faith is an Assent upon a divine Testimony . According as this Testimony is received , so are the Differences or Degrees of this Faith. Some apprehend it on humane motives only , and their credibility unto the Judgment of Reason ; and their Assent is a meer natural Act of their Understanding , which is the lowest degree of this Historical Faith. Some have their minds enabled unto it by spiritual Illumination , making a discovery of the Evidences of Divine Truth whereon it is to be believed ; the Assent they give hereon is more firm and operative than that of the former sort . Again , It hath its Differences or Degrees with respect unto its Effects . With some it doth no way or very little , influence the Will or the Affections , or work any Change in the lives of men . So is it with them that profess they believe the Gospel , and yet live in all manner of sins . In this Degree it is called by the Apostle James a dead Faith , and compared unto a dead Carkass , without life or motion , and is an Assent of the very same nature and kind with that which Devils are compelled to give . And this Faith abounds in the World. With others it hath an effectual work upon the Affections , and that in many degrees also , represented in the several sorts of Ground whereinto the Seed of the Word is cast , and produceth many effects in their lives . In the utmost improvement of it , both as to the Evidence it proceeds from , and the Effects it produceth , it is usually called temporary Faith ; for it is neither permanent against all oppositions , nor will bring any unto Eternal Rest. The name is taken from that Expression of our Saviour , concerning him who believeth with this Faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Math. 13.21 . This Faith I grant to be true in its kind , and not meerly to be equivocally so called ; it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; It is so as unto the general nature of Faith ; but of the same special nature with justifying Faith it is not . Justifying Faith is not an higher , or the highest , degree of this Faith , but is of another kind or nature . Wherefore sundry things may be observed concerning this Faith in the utmost improvement of it unto our present purpose . As , 1. This Faith with all the effects of it , men may have and not be justified ; and if they have not a Faith of another kind they cannot be justified . For Justification is no where ascribed unto it , yea it is affirmed by the Apostle James , That none can be justified by it . 2. It may produce great Effects in the Minds , Affections , and Lives of Men , although not one of them that are peculiar unto justifying Faith. Yet such they may be , as that those in whom they are wrought may be , and ought in the Judgment of Charity to be looked on as true Believers . 3. This is that Faith which may be alone . We are justified by Faith alone . But we are not justified by that Faith which can be alone . Alone , respects its influence into our Justification , not its nature and existence . And we absolutely deny that we can be justified by that Faith which can be alone , that is without a principle of spiritual Life and universal Obedience , operative in all the works of it , as Duty doth require . These things I have observed , only to obviate that Calumny and Reproach which some endeavour to fix on the Doctrine of Justification by Faith only , through the Mediation of Christ. For those who assert it must be Solifidians , Antinomians , and I know not what ; such as oppose or deny the necessity of universal Obedience , or Good Works . Most of them who manage it cannot but know in their own Consciences that this Charge is false . But this is the way of handling Controversies with many . They can aver any thing that seems to advantage the cause they plead , to the great scandal of Religion . If by Solifidians they mean those who believe that Faith alone is on our part , the Means , Instrument or Condition ( of which afterwards ) of our Justification , all the Prophets and Apostles were so , and were so taught to be by Jesus Christ , as shall be proved . If they mean , those who affirm that the Faith whereby we are justified is alone , separate or separable , from a principle and the fruit of Holy Obedience , they must find them out themselves , we know nothing of them . For we allow no Faith to be of the same kind or nature with that whereby we are justified , but what virtually and radically contains in it universal Obedience , as the effect is in the cause , the fruit in the Root , and which acts it self in all particular Duties , according as by Rule and Circumstances they are made so to be . Yea we allow no Faith to be justifying , or to be of the same kind with it , which is not its self and in its own nature a spiritually vital principle of Obedience and Good Works . And if this be not sufficient to prevail with some not to seek for advantages by such shameful calumnies , yet is it so with others , to free their minds from any concernment in them . For the especial nature of Justifying Faith which we enquire into , the things whereby it is evidenced may be reduced unto these four Heads . ( 1 ) The Causes of it on the part of God. ( 2 ) What is in us previously required unto it . ( 3 ) The proper Object of it . ( 4 ) It s proper peculiar Acts and Effects . Which shall be spoken unto so far as is necessary unto our present design . 1. The Doctrine of the Causes of Faith as unto its first Original in the Divine Will , and the way of its communication unto us , is so large , and so immixed with that of the way and manner of the operation of efficacious Grace in Conversion ( which I have handled elsewhere ) as that I shall not here insist upon it . For as it cannot in a few words be spoken unto according unto its weight and worth , so to engage into a full handling of it , would too much divert us from our present Argument . This I shall only say , that from thence it may be uncontroulably evidenced , That the Faith whereby we are justified , is of an especial kind or nature , wherein no other Faith which Justification is not inseparable from , doth partake with it . 2. Wherefore our first Enquiry is concerning what was proposed in the second place , namely , what is an our part in a way of Duty previously required thereunto ; or what is necessary to be found in us antecedaneously unto our Believing unto the Justification of Life . And I say there is supposed in them in whom this Faith is wrought , on whom it is bestowed , and whose Duty it is to believe therewith ; the work of the Law in the Conviction of sin , or Conviction of sin is a necessary Antecedent unto Justifying Faith. Many have disputed what belongs hereunto , and what effects it produceth in the mind , that dispose the Soul unto the receiving of the Promise of the Gospel . But whereas there are different Apprehensions about these effects or concomitants of Conviction , ( in Compunction , Humiliation , Self-judging , with sorrow for sin committed , and the like ) as also about the Degrees of them , as ordinarily pre-required unto Faith and Conversion unto God ; I shall speak very briefly unto them , so far as they are inseparable from the Conviction asserted . And I shall first consider this Conviction it self with what is essential thereunto , and then the effects of it in conjunction with that temporary Faith before spoken of . I shall do so , not as unto their nature , the knowledge whereof I take for granted , but only as they have respect unto our Justification . As to the first I say , The work of Conviction in general , whereby the Soul of man hath a practical understanding of the nature of sin , its Guilt and the Punishment due unto it , and is made sensible of his own interest therein , both with respect unto sin original and actual , with his own utter disability to deliver himself out of the state and condition , wherein on the account of these things he findeth himself to be , is that which we affirm to be antecedaneously necessary unto Justifying Faith ; that is in the Adult , and of whose Justification the Word is the external means and instrument . A Convinced sinner is only Subjectum capax Justificationis ; not that every one that is convinced is or must necessarily be justified . There is not any such disposition or preparation of the subject by this Conviction , its effects and consequents , as that the form of Justification , as the Papists speak , or justifying Grace must necessarily ensue or be introduced thereon . Nor is there any such preparation in it , as that by virtue of any divine Compact or Promise , a Person so convinced , shall be pardoned and justified . But as a man may believe with any kind of Faith that is not justifying , such as that before mentioned , without this Conviction ; so it is ordinarily previous , and necessary so to be , unto that Faith which is unto the Justification of Life . The motive is not unto it , that thereon a man shall be assuredly justified ; but that without it he cannot be so . This I say is required in the Person to be justified in order of nature antecedaneously unto that Faith whereby we are justified , which we shall prove with the ensuing Arguments . For ( 1 ) without the due consideration and supposition of it . the true nature of Faith can never be understood . For as we have shewed before , Justification is Gods way of the Deliverance of the convinced sinner , or one whose mouth is stopped , and who is guilty before God , obnoxious to the Law , and shut up under Sin. A sense therefore of this estate and all that belongs unto it , is required unto Believing . Hence Le Blanc who hath searched with some diligence into these things , commends the Definition of Faith given by Mestrezat ; that it is the flight of a penitent sinner unto the mercy of God in Christ. And there is indeed more Sense and Truth in it , than in twenty other that seem more accurate . But without a supposition of the Conviction mentioned , there is no understanding of this definition of Faith. For it is that alone which puts the Soul upon a flight unto the mercy of God in Christ , to be saved from the wrath to come , Heb. 6.18 . fled for Refuge . 2 ly . The Order , Relation , and use of the Law and the Gospel do uncontroulably evince the necessity of this Conviction previous unto Believing . For that which any man hath first to deal withall , with respect unto his Eternal Condition , both naturally and by Gods Institution is the Law. This is first presented unto the Soul , with its Terms of Righteousness and Life , and with its Curse in case of failure . Without this the Gospel cannot be understood , nor the Grace of it duely valued . For it is the Revelation of Gods way for the relieving the Souls of men from the sentence and curse of the Law , Rom. 1.17 . That was the Nature , that was the Use and End of the first Promise , and of the whole work of Gods Grace revealed in all the ensuing Promises , or in the whole Gospel . Wherefore the Faith which we treat of being Evangelical , that which in its especial nature and use , not the Law but the Gospel requireth , that which hath the Gospel for its Principle , Rule , and Object , it is not required of us , cannot be acted by us , but on a supposition of the work and effect of the Law in the conviction of sin , by giving the knowledge of it , a sense of its Guilt , and the state of the sinner on the Account thereof . And that Faith which hath not respect hereunto , we absolutely deny to be that Faith whereby we are justified , Gal. 3.22 , 23 , 24. Rom. 10.4 . 3 ly . This our Saviour himself directly teacheth in the Gospel . For he calls unto him only those who are weary and heavy laden , affirms that the whole have no need of the Physician but the sick ; and that he came not to call the Righteous but sinners to Repentance . In all which he intends not those who were really sinners , as all men are , for he makes a difference between them , offering the Gospel unto some and not unto others , but such as were convinced of sin , burdened with it , and sought after deliverance . So those unto whom the Apostle Peter proposed the Promise of the Gospel with the pardon of sin thereby as the Object of Gospel Faith , were pricked to the Heart upon the conviction of their sin , and cried what shall we do ; Act. 2.37 , 38 , 39. Such also was the state of the Jaylor unto whom the Apostle Paul proposed Salvation by Christ , as what he was to believe for his Deliverance , Act. 16.30 , 31. 4 ly . The state of Adam and Gods dealing with him therein , is the best Representation of the order and method of these things . As He was after the Fall , so are we by nature in the very same state and condition . Really he was utterly lost by sin , and convinced he was both of the nature of his sin , and of the effects of it in that Act of God by the Law on his mind , which is called the the opening of his Eyes . For it was nothing but the communication unto his mind by his conscience of a sense of the nature , guilt , effects , and consequents of sin , which the Law could then teach him , and could not do so before . This fills him with shame and fear ; against the former whereof he provided by Figg-leaves , and against the latter by hiding himself among the Trees of the Garden . Nor , however they may please themselves with them , are any of the contrivances of men , for freedom and safety from sin , either wiser or more likely to have success . In this condition , God by an immediate Inquisition into the matter of fact , sharpeneth this Conviction by the Addition of his own Testimony unto its Truth , and casteth him actually under the Curse of the Law , in a juridical denunciation of it . In this lost , forlorn , hopeless condition God proposeth the Promise of Redemption by Christ unto him . And this was the Object of that Faith whereby he was to be justified . Although these things are not thus eminently and distinctly transacted in the minds and consciences of all who are called unto Believing by the Gospel , yet for the substance of them , and as to the previousness of the Conviction of sin unto Faith , they are found in all that sincerely believe . These things are known , and for the substance of them generally agreed unto . But yet are they such as being duely considered will discover the vanity and mistakes of many definitions of Faith that are obtruded on us . For any definition or description of it which hath not express , or at least virtual respect hereunto , is but a deceit , and no way answers the Experience of them that truly believe . And such are all those who place it meerly in an Assent unto divine Revelation , of what Nature soever that Assent be , and whatever Effects are ascribed unto it . For such an Assent there may be without any respect unto this work of the Law. Neither do I , to speak plainly , at all value the most accurate Disputations of any about the Nature and Act of Justifying Faith , who never had in themselves an Experience of the work of the Law in Conviction and Condemnation for sin , with the Effects of it upon their Consciences ; or do omit the due consideration of their own Experience , wherein what they truly believe is better stated than in all their Disputations . That Faith whereby we are justified is in general the acting of the Soul towards God , as revealing himself in the Gospel for deliverance out of this state and condition , or from under the Curse of the Law applied unto the Conscience , according to his mind , and by the ways that he hath appointed . I give not this as any definition of Faith , but only express , what hath a necessary influence into it , whence the nature of it may be discerned . 2. The Effects of this Conviction with their respect unto our Justification real or pretended may also be briefly considered . And whereas this Conviction is a meer work of the Law , it is not with respect unto these Effects to be considered alone , but in conjunction with , and under the conduct of that temporary Faith of the Gospel before described . And these two , Temporary Faith and Legal Conviction are the principles of all Works or Duties in Religion antecedenr unto Justification , and which therefore we must deny to have in them any Causality thereof . But it is granted that many Acts and Duties both internal and external , will ensue on real Convictions . Those that are internal may be reduced unto three Heads . ( 1 ) Displicency and Sorrow that we have sinned . It is impossible that any one should be really convinced of sin in the way before declared , but that a dislike of sin , and of himself that he hath sinned , shame of it , and sorrow for it , will ensue thereon . And it is a sufficient Evidence that he is not really convinced of sin , whatever he profess , or whatever confession he make , whose mind is not so affected , Jer. 36.24 . ( 2 ) Fear of punishment due to sin . For Conviction respects not only the instructive and preceptive part of the Law , whereby the Being and Nature of sin are discovered , but the Sentence and Curse of it also whereby it is judged and condemned , Gen. 4.13 , 14. Wherefore , where fear of the punishment threatned doth not ensue , no person is really convinced of sin ; nor hath the Law had its proper Work towards him , as it is previous unto the Administration of the Gospel . And whereas by Faith we fly from the wrath to come , where there is not a Sense and Apprehension of that wrath as due unto us , there is no Ground or Reason for our Believing . ( 3 ) A desire of Deliverance from that state wherein a convinced sinner finds himself upon his Conviction , is unavoidable unto him . And it s naturally the first thing that Conviction works in the minds of men , and that in various degrees of care , fear , solicitude and restlessness , which from Experience and the conduct of Scripture Light , have been explained by many , unto the great benefit of the Church , and sufficiently derided by others . ( 2 ) These internal Acts of the mind will also produce sundry external Duties which may be referred unto two Heads . ( 1 ) Abstinence from known sin unto the utmost of mens power . For they who begin to find that it is an evil thing and a bitter that they have sinned against God , cannot but endeavour a future Abstinence from it . And as this hath respect unto all the former internal Acts , as Causes of it , so it is a peculiar exurgency of the last of them or a desire of deliverance from the state wherein such persons are . For this they suppose to be the best expedient for it , or at least that without which it will not be , And herein usually do their Spirits act by Promises and Vows , with renewed sorrow on surprisals into sin , which will befall them in that condition . ( 2 ) The Duties of Religious Worship in prayer and hearing of the Word , with diligence in the use of the Ordinances of the Church , will ensue hereon . For without these they know that no deliverance is to be obtained . Reformation of Life and Conversation in various degrees doth partly consist in these things , and partly follow upon them . And these things are always so , where the Convictions of men are real and abiding . But yet it must be said , that they are neither severally nor joyntly , though in the highest degree , either necessary dispositions , preparations , previous congruities in a way of merit , nor conditions of our Justification . For , 1. They are not Conditions of Justification . For where one thing is the Condition of another , that other thing must follow the fulfilling of that Condition . Otherwise the Condition of it , it is not . But they may be all found where Justification doth not ensue . Wherefore there is no Covenant , Promise , or Constitution of God , making them to be such Conditions of Justification , though in their own nature they may be subservient unto what is required of us with respect thereunto . But a certain infallible connexion with it by virtue of any Promise or Covenant of God ( as it is with Faith ) they have not . And other Condition , but what is constituted and made to be so by divine compact or promise , is not to be allowed . For otherwise Conditions might be endlesly multiplied , and all things natural as well as moral made to be so . So the meat we eat may be a Condition of Justification . Faith and Justification are inseparable , but so are not Justification and the things we now insist upon , as Experience doth evince . 2. Justification may be where the outward Acts and Duties mentioned , proceeding from Convictions under the conduct of temporary Faith are not . For Adam was Justified without them , so also were the Converts in the Acts , chap. 2. For what is reported concerning them is all of it Essentially included in Conviction ; ver . 37. And so likewise was it with the Jaylor ; Acts 16.30 , 31. And as unto many of them , it is so with most that do believe . Therefore they are not Conditions . For a Condition suspends the Event of that whereof it is a Condition . 3. They are not formal dispositions unto Justification , because it consisteth not in the Introduction of any new form or inherent Quality in the Soul , as hath been in part already declared , and shall yet afterwards be more fully evinced . Nor ( 4 ) are they moral preparations for it ; for being antecedent unto Faith Evangelical , no man can have any design in them , but only to seek for Righteousness by the Works of the Law , which is no preparation unto Justification . All Discoveries of the Righteousness of God , with the Souls adherence unto it , belong to Faith alone . There is indeed a Repentance which accompanieth Faith , and is included in the nature of it , at least radically . This is required unto our Justification . But that legal Repentance which precedes Gospel Faith and is without it , is neither a Disposition , Preparation , nor Condition of our Justification . In brief ; The order of these things may be observed in the dealing of God with Adam , as was before intimated . And there are three degrees in it . ( 1 ) The Opening of the Eyes of the sinner , to see the filth and guilt of sin in the Sentence and Curse of the Law applied unto his Conscience ; Rom. 7. 9 , 10. This effects in the mind of the sinner the things before mentioned , and puts him upon all the Duties that spring from them . For Persons on their first Convictions ordinarily judge no more but that their state being evil and dangerous , it is their Duty to better it , and that they can or shall do so accordingly , if they apply themselves , thereunto . But all these things as to a Protection or Deliverance from the sentence of the Law , are no better then Figg-leaves and hiding . ( 2 ) Ordinarily God by his Providence ▪ or in the Dispensation of the Word , gives life and power unto this Work of the Law in a peculiar manner ; in answer unto the charge which he gave unto Adam after his Attempt to hide himself . Hereby the mouth of the sinner is stopped , and he becomes , as throughly sensible of his Guilt before God , so satisfied that there is no Relief or Deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon . ( 3 ) In this condition it is a meer Act of Soveraign Grace , without any respect unto these things foregoing , to call the sinner unto Believing , or Faith in the Promise unto the Justification of Life . This is Gods order ; yet so as that what precedeth his call unto Faith , hath no causality thereof . 3. The next thing to be enquired into is the proper Object of Justifying Faith , or of true Faith , in its office , work , and duty , with respect unto our Justification . And herein we must first consider what we cannot so well close withall . For besides other Differences that seem to be about it , which indeed are but different Explanations of the same thing for the substance , there are two Opinions which are looked on as Extreams , the one in an Excess and the other in Defect . The first is that of the Roman Church , and those who comply with them therein . And this is , That the Object of Justifying Faith as such , is all Divine Verity , all Divine Revelation , whether written in the Scripture , or delivered by Tradition represented unto us by the Authority of the Church . In the latter part of this Description we are not at present concerned . That the whole Scripture and all the parts of it , and all the Truths of what sort soever they be that are contained in it , are equally the Object of Faith in the discharge of its Office in our Justification , is that which they maintain . Hence as to the nature of it they cannot allow it to consist in any thing but an Assent of the mind . For supposing the whole Scripture , and all contained in it , Laws , Precepts , Promises , Threatnings , Stories , Prophesies and the like , to be the Object of it , and these not as containing in them things Good or Evil unto us , but under this formal consideration as divinely revealed , they cannot assign or allow any other Act of the mind to be required hereunto but Assent only . And so confident are they herein , namely , That Faith is no more then an Assent unto divine Revelation , as that Bellarmin in opposition unto Calvin , who placed knowledge in the description of Justifying Faith , affirms that it is better defined by Ignorance than by Knowledge . This Description of Justifying Faith and its Object , hath been so discussed , and on such evident Grounds of Scripture and Reason rejected by Protestant Writers of all sorts , as that it is needless to insist much upon it again . Some things I shall observe in relation unto it , whereby we may discover what is of Truth in what they assert , and wherein it falls short thereof . Neither shall I respect only them of the Roman Church , who require no more to Faith or Believing , but only a bare Assent of the mind unto divine Revelations , but them also who place it wholly in such a firm Assent as produceth Obedience unto all divine Commands . For as it doth both these , as both these are included in it , so unto the especial nature of it more is required . It is as justifying neither a meer Assent nor any such firm degree of it , as should produce such effects . 1. All Faith whatever is an Act of that power of our Souls in general , whereby we are able firmly to assent unto the Truth upon Testimony , in things not evident unto us by Sense or Reason . It is the Evidence of things not seen . And all divine Faith is in general an Assent unto the Truth that is proposed unto us upon divine Testimony . And hereby as it is commonly agreed , it is distinguished from Opinion and moral certainty on the one hand , and Science or Demonstration on the other . 2. Wherefore in Justifying Faith , there is an Assent unto all divine Revelation upon the Testimony of God the Revealer . By no other Act of our mind , wherein this is not included or supposed , can we be justified ; not because it is not justifying , but because it is not Faith. This Assent I say is included in Justifying Faith. And therefore we find it often spoken of in the Scripture ( the Instances whereof are gathered up by Bellarmin and others ) with respect unto other things , and not restrained unto the especial promise of Grace in Christ , which is that which they oppose . But besides , that in most places of that kind , the proper Object of Faith as Justifying is included and referred ultimately unto , though diversly expressed by some of its Causes or concomitant Adjuncts , it is granted that we believe all divine Truth , with that very Faith whereby we are justified , so as that other things may well be ascribed unto it . 3. On these Concessions we yet say two things . ( 1 ) That the whole nature of Justifying Faith doth not consist meerly in an Assent of the mind , be it never so firm and stedfast , nor whatever Effects of Obedience it may produce . ( 2 ) That in its Duty and Office in Justification , whence it hath that especial denomination , which alone we are in the Explanation of , it doth not equally respect all divine Revelation as such , but hath a peculiar Object proposed unto it in the Scripture . And whereas both these will be immediately evinced in our description of the proper Object and Nature of Faith , I shall at present oppose some few things unto this Description of them , sufficient to manifest how aliene it is from the Truth . 1. This Assent is an Act of the understanding only . An Act of the mind with respect unto Truth evidenced unto it , be it of what nature it will. So we believe the worst of things and the most grievous unto us , as well as the best and the most useful . But Believing is an Act of the Heart , which in the Scripture comprizeth all the Faculties of the Soul , as one entire principle of moral and spiritual Duties . With the Heart Man believeth unto Righteousness , Rom. 10.10 . And it is frequently described by an Act of the Will , though it be not so alone , But without an Act of the Will no man can believe as he ought . See Joh. 5.40 . Joh. 1.12 . chap. 6.35 . We come to Christ in an Act of the Will ; and let whosoever will , come . And to be willing is taken for to believe , Psal. 110.3 . and Unbelief is Disobedience , Heb. 3.18 , 19. 2. All Divine Truth is equally the Object of this Assent . It respects not the especial nature or use of any one Truth , be it of what kind it will , more than another ; nor can it do so , since it regards only Divine Revelation . Hence that Judas was the Traytor must have as great an influence into our Justification , as that Christ died for our sins . But how contrary this is unto the Scripture , the Analogy of Faith , and the Experience of all that believe , needs neither Declaration nor Confirmation . 3. This Assent unto all Divine Revelation may be true and sincere , where there hath been no previous work of the Law , nor any Conviction of sin . No such thing is required thereunto , nor are they found in many who yet do so assent unto the Truth . But , as we have shewed , this is necessary unto Evangelical Justifying Faith ; and to suppose the contrary is to overthrow the order and use of the Law and Gospel , with their mutual Relation unto one another in subserviency unto the design of God in the Salvation of Sinners . 4. It is not a way of seeking Relief unto a convinced sinner , whose , mouth is stopped , in that he is become guilty before God. Such alone are capable Subjects of Justification , and do or can seek after it in a due manner . A meer Assent unto Divine Revelation is not peculiarly suited to give such persons Relief . For it is that which brings them into that condition from whence they are to be relieved . For the knowledge of sin is by the Law. But Faith is a peculiar acting of the Soul for Deliverance . 5. It is no more then what the Devils themselves may have , and have , as the Apostle James affirms . For that Instance of their Believing one God , proves that they believe also whatever this one God who is the first Essential Truth doth reveal , to be true . And it may consist with all manner of wickedness , and without any Obedience ; and so make God a liar , 1 Joh. 2.4 . And it is no wonder if men deny us to be justified by Faith , who know no other Faith but this . 6. It no way answers the Descriptions that are given of justifying Faith in the Scripture . Particularly it is by Faith as it is justifying that we are said to receive Christ ; Joh. 1.12 . Col. 2.6 . To receive the Promise , the Word , the Grace of God , the Attonement , Jam. 1.21 . Joh. 3.33 . Act. 2.41 . chap. 11.1 . Rom. 5.11 . Heb. 11.17 . To cleave unto God , Deut. 4.4 . Act. 11.23 . And so in the Old Testament it is generally expressed by Trust and Hope . Now none of these things are contained in a meer Assent unto the Truth ; but they require other actings of the Soul than what are peculiar unto the understanding only . 7. It answers not the Experience of them that truly believe . This all our Enquiries and Arguments in this matter must have respect unto . For the sum of what we aim at , is only to discover what they do , who really believe unto the Justification of Life . It is not what notions men may have hereof , nor how they express their Conceptions , how defensible they are against Objections by accuracy of Expressions and subtile Distinctions ; but only what we our selves do , if we truly believe , that we enquire after . And although our Differences about it , do argue the great imperfection of that state wherein we are , so as that those who truly believe cannot agree what they do in their so doing , which should give us a mutual tenderness and forbearance towards each other ; yet if men would attend unto their own Experience in the Application of their Souls unto God , for the pardon of Sin and Righteousness to Life , more than unto the notions which on various occasions their minds are influenced by or prepossessed withall , many differences and unnecessary disputations about the nature of Justifying Faith would be prevented or prescinded . I deny therefore that this general Assent unto the Truth , how firm soever it be , or what effects in the way of Duty or Obedience soever it may produce , doth answer the Experience of any one true Believer , as containing the entire Actings of his Soul towards God for pardon of sin and Justification . 8. That Faith alone is Justifying which hath Justification actually accompanying of it . For thence alone it hath that denomination . To suppose a man to have Justifying Faith , and not to be justified is to suppose a Contradiction . Nor do we enquire after the nature of any other Faith but that whereby a Believer is actually justified . But it is not so with all them in whom this Assent is found ; nor will those that plead for it , allow that upon it alone any are immediately justified . Wherefore it is sufficiently evident that there is somewhat more required unto Justifying Faith than a real Assent unto all Divine Revelations , although we do give that Assent by the Faith whereby we are justified . But on the other side , it is supposed that by some the Object of Justifying Faith is so much restrained , and the nature of it thereby determined unto such a peculiar Acting of the mind , as compriseth not the whole of what is in the Scripture ascribed unto it . So some have said , that it is the pardon of our sins in particular that is the Object of Justifying Faith ; Faith therefore they make to be a full perswasion of the forgiveness of our sins through the Mediation of Christ ; or that what Christ did and suffered as our Mediator , he did it for us in particular . And a particular Application of especial mercy unto our own Souls and Consciences is hereby made the Essence of Faith. Or to believe that our own sins are forgiven , seems hereby to be the first and most proper Act of Justifying Faith. Hence it would follow , that whosoever doth not believe , or hath not a firm perswasion of the forgiveness of his own sins in particular , hath no saving Faith , is no true Believer ; which is by no means to be admitted . And if any have been or are of this Opinion , I fear that they were in the asserting of it , neglective of their own Experience ; Or it may be rather , that they knew not how in their Experience , all the other Actings of Faith wherein its Essence doth consist , were included in this perswasion , which in an especial manner they aimed at ; whereof we shall speak afterwards . And there is no doubt unto me but that this which they propose , Faith is suited unto , aimeth at , and doth ordinarily effect in true Believers , who improve it , and grow in its exercise in a due manner . Many great Divines at the first Reformation , did ( as the Lutherans generally yet do ) thus make the mercy of God in Christ , and thereby the forgiveness of our own sins , to be the proper Object of Justifying Faith , as such ; whose Essence therefore they placed in a fiducial Trust in the Grace of God by Christ declared in the Promises , with a certain unwavering Application of them unto our selves . And I say with some confidence , that those who endeavour not to attain hereunto , either understand not the nature of Believing , or are very neglective both of the Grace of God , and of their own Peace . That which enclined those great and holy Persons so to express themselves in this matter , and to place the Essence of Faith in the highest Acting of it , ( wherein yet they always included and supposed its other Acts ) was the state of the Consciences of men with whom they had to do . Their Contest in this Article with the Roman Church , was about the way and means whereby the Consciences of convinced troubled sinners might come to rest and peace with God. For at that time they were no otherwise instructed , but that these things were to be obtained , not only by works of Righteousness which men did themselves in Obedience unto the Commands of God , but also by the strict observance of many Inventions of what they called the Church ; with an Ascription of a strange Efficacy to the same Ends , unto missatical Sacrifices , Sacramentals , Absolutions , Pennances , Pilgrimages , and other the like Superstitions . Hereby they observed that the Consciences of men were kept in perpetual disquietments , perplexities , fears and bondage , exclusive of that Rest , Assurance , and Peace with God through the Blood of Christ , which the Gospel proclaims and tenders . And when the Leaders of the People in that Church had observed this , that indeed the ways and means which they proposed and presented , would never bring the Souls of men to Rest , nor give them the least Assurance of the pardon of sins , they made it a part of their Doctrine , that the belief of the pardon of our own sins , and Assurance of the Love of God in Christ , were false and pernicious . For what should they else do , when they knew well enough , that in their way , and by their propositions they were not to be attained ? Hence the principal Controversie in this matter which the Reformed Divines had with those of the Church of Rome was this , whether there be according unto , and by the Gospel , a state of Rest and assured Peace with God to be attained in this life . And having all Advantages imaginable for the proof hereof , from the very nature , use , and end of the Gospel , from the Grace , Love , and Design of God in Christ , from the Efficacy of his Mediation in his Oblation and Intercession , they assigned these things to be the especial Object of Justifying Faith , and that Faith it self to be a fiduciary Trust in the especial Grace and Mercy of God , through the blood of Christ , as proposed in the Promises of the Gospel . That is , they directed the Souls of men to seek for peace with God , the pardon of sin , and a Right unto the Heavenly Inheritance , by placing their sole Trust and Confidence in the mercy of God by Christ alone . But yet withall I never read any of them , ( I know not what others have done ) who affirmed that every true and sincere Believer always had a full Assurance of the Especial Love of God in Christ , or of the pardon of his own sins ; though they plead that this the Scripture requires of them in a way of Duty , and that this they ought to aim at the Attainment of . And these things I shall leave as I find them , unto the use of the Church . For I shall not contend with any about the way and manner of expressing the Truth , where the substance of it is retained . That which in these things is aimed at , is the Advancement and Glory of the Grace of God in Christ , with the conduct of the Souls of men unto Rest and Peace with him . Where this is attained or aimed at , and that in the way of Truth for the substance of it , variety of Apprehensions and Expressions concerning the same things , may tend unto the useful exercise of the Faith and Edification of the Church . Wherefore neither opposing nor rejecting what hath been delivered by others as their Judgments herein , I shall propose my own thoughts concerning it ; not without some hopes that they may tend to communicate Light in the knowledge of the thing it self enquired into , and the Reconciliation of some differences about it amongst Learned and Holy men . I say therefore , That the Lord Jesus Christ himself , as the Ordinance of God in his work of Mediation for the Recovery and Salvation of lost sinners , and as unto that End proposed in the Promise of the Gospel , is the adequate proper Object of Justifying Faith , or of saving Faith in its Work and Duty with respect unto our Justification . The Reason why I thus state the Object of Justifying Faith , is because it compleatly answers all that is ascribed unto it in the Scripture , and all that the nature of it doth require . What belongs unto it as Faith in general is here supposed ; and what is peculiar unto it as Justifying is fully expressed . And a few things will serve for the Explication of the Thesis which shall afterwards be confirmed . 1. The Lord Jesus Christ himself is asserted to be the proper Object of Justifying Faith. For so it is required in all those Testimonies of Scripture where that Faith is declared to be our believing in him , on his name , our receiving of him , or looking unto him , whereunto the Promise of Justification and Eternal Life is annexed ; whereof afterwards . See Joh. 1.12 . chap. 3.16 , 36. chap. 6.29 , 47. chap. 7.38 . chap. 15.25 . Act. 10.41 . Act. 13.38 , 39. Act. 16.31 . Act. 26.18 . &c. 2. He is not proposed as the Object of our Faith unto the Justification of Life absolutely , but as the Ordinance of God even the Father unto that end , who therefore also is the immediate Object of Faith as Justifying ; in what respects we shall declare immediately . So Justification is frequently ascribed unto Faith as peculiarly acted on him , Joh. 5.24 . He that believeth on him that sent me , hath Everlasting Life , and shall not come into Judgment , but is passed from Death into Life . And herein is comprized that Grace , Love and Favour of God , which is the principal moving cause of our Justification , Rom. 3.23 , 24. Add hereunto Joh. 6.29 . and the Object of Faith is compleat . This is the Work of God , that ye believe on him whom he hath sent . God the Father as sending , and the Son as sent , that is , Jesus Christ in the work of his Mediation , as the Ordinance of God for the Recovery and Salvation of lost sinners , is the Object of our Faith. See 1 Pet. 1.21 . 3. That he may be the Object of our Faith whose general nature consisteth in Assent , and which is the Foundation of all its other Acts , He is proposed in the promises of the Gospel , which I therefore place as concurring unto its compleat Object . Yet do I not herein consider the Promises meerly as peculiar divine Revelations , in which sense they belong unto the formal Object of Faith ; but as they contain , propose , and exhibit Christ as the Ordinance of God and the Benefits of his Mediation unto them that do believe . There is an especial Assent unto the Promises of the Gospel , wherein some place the nature and essence of Justifying Faith , or of Faith in its Work and Duty with respect unto our Justification . And so they make the Promises of the Gospel to be the proper Object of it . And it cannot be , but that in the Actings of Justifying Faith there is a peculiar Assent unto them . Howbeit this being only an Act of the mind , neither the whole nature , nor the whole work of Faith can consist therein . Wherefore so far as the Promises concur to the compleat Object of Faith , they are considered materially also , namely , as they contain , propose , and exhibit Christ unto Believers . And in that sense are they frequently affirmed in the Scripture to be the Object of our Faith unto the Justification of Life , Act. 2.39 . Act. 26.6 . Rom. 4.16 , 20. chap. 15.8 . Gal. 3.16 , 18. Heb. 4.1 . chap. 6.13 . chap. 8.6 . chap. 10.36 . 4. The End for which the Lord Christ in the Work of his Mediation is the Ordinance of God , and as such proposed in the Promises of the Gospel , namely , the Recovery and Salvation of lost sinners , belongs unto the Object of Faith as Justifying . Hence the forgiveness of sin and Eternal Life are proposed in the Scripture as things that are to be believed unto Justification , or as the Object of our Faith , Math. 9.2 . Act. 2.38 , 39. chap. 5.31 . chap. 26.18 . Rom. 3.25 . chap. 4.7 , 8. Col. 2.13 . Tit. 1.2 . &c. And whereas the Just is to live by his Faith , and every one is to believe for himself , or make an Application of the things believed unto his own behoof , some from hence have affirmed the pardon of our own sins , and our own Salvation to be the proper Object of Faith , and indeed it doth belong thereunto when in the way and order of God and the Gospel we can attain unto it , 1. Cor. 15.3 , 4. Gal. 2.20 . Ephes. 1.6 , 7. Wherefore asserting the Lord Jesus Christ in the Work of his Mediation to be the Object of Faith unto Justification , I include therein the Grace of God which is the Cause , the pardon of sin which is the Effect , and the Promises of the Gospel which are the means of communicating Christ and the benefit of his Mediation unto us . And all these things are so united , so intermixed in their mutual Relations and Respects , so concatenated in the purpose of God , and the Declaration made of his Will in the Gospel , as that the Believing of any one of them doth virtually include the belief of the rest . And by whom any one of them is disbelieved , they frustrate and make void all the rest , and so Faith it self . The due Consideration of these things solveth all the Difficulties that arise about the nature of Faith , either from the Scripture , or from the Experience of them that believe , with respect unto its Object . Many things in the Scripture are we said to believe with it and by it , and that unto Justification . But two things are hence evident . ( 1 ) That no one of them can be asserted to be the compleat adequate Object of our Faith. ( 2 ) That none of them are so absolutely , but as they relate unto the Lord Christ , as the Ordinance of God for our Justification and Salvation . And this answereth the Experience of all that do truly believe . For these things being united and made inseparable in the constitution of God , all of them are virtually included in every one of them . ( 1 ) Some fix their Faith and Trust principally on the Grace , Love , and Mercy of God ; especially they did so under the Old Testament , before the clear Revelation of Christ and his Mediation . So did the Psalmist , Psal. 130.34 . Psal. 33.18 , 19. And the Publican , Luke 18.13 . And these are in places of the Scripture innumerable proposed as the Causes of our Justification . See Rom. 3.24 . Ephes. 2.4 , 5 , 6 , 7 , 8. Tit. 3.5 , 6 , 7. But this they do not absolutely , but with respect unto the Redemption that is in the Blood of Christ ; Dan. 9.17 . Nor doth the Scripture any where propose them unto us , but under that consideration . See Rom. 3.24 , 25. Ephes. 1.6 , 7 , 8. For this is the cause , way and means of the communication of that Grace , Love , and Mercy unto us . ( 2 ) Some place and fix them principally on the Lord Christ , his Mediation and the Benefits thereof . This the Apostle Paul proposeth frequently unto us in his own Example . See Gal. 2.20 . Phil. 3.8 , 9 , 10. But this they do not absolutely , but with respect unto the Grace and Love of God whence it is that they are given and communicated unto us , Rom. 8.32 . Joh. 3.16 . Ephes. 1.6 , 7 , 8. Nor are they otherwise any where proposed unto us in the Scripture as the Object of our Faith unto Justification . ( 3 ) Some in a peculiar manner fix their Souls in Believing on the Promises . And this is exemplified in the Instance of Abraham , Gen. 15.16 . Rom. 4.20 . And so are they proposed in the Scripture as the Object of our Faith , Act. 2.39 . Rom. 4.16 . Heb. 4.1 , 2. chap. 6.12 , 13. But this they do not meerly as they are Divine Revelations , but as they contain and propose unto us the Lord Christ and the Benefits of his Mediation , from the Grace , Love , and Mercy of God. Hence the Apostle disputes at large in his Epistle unto the Galatians , That if Justification be any way but by the Promise , both the Grace of God , and the death of Christ are evacuated and made of none effect . And the Reason is , because the Promise is nothing but the way and means of the Communication of them unto us . ( 4 ) Some fix their Faith on the things themselves which they aim at ; namely , the pardon of sin and Eternal Life . And these also in the Scripture are proposed unto us as the Object of our Faith , or that which we are to believe unto Justification , Psal. 130.4 . Act. 26.18 . Tit. 1.2 . But this is to be done in its proper order , especially as unto the Application of them unto our own Souls . For we are no where required to believe them , or our own Interest in them , but as they are effects of Grace , and Love of God , through Christ and his Mediation proposed in the Promises of the Gospel . Wherefore the Belief of them is included in the Belief of these , and is in order of nature antecedent thereunto . And the Belief of the forgiveness of sins and Eternal Life , without the due Exercise of Faith in those Causes of them , is but Presumption . I have therefore given the entire Object of Faith as Justifying , or in its Work and Duty with respect unto our Justification , in compliance with the Testimonies of the Scripture , and the Experience of them that believe . Allowing therefore their proper place unto the Promises , and unto the Effect of all in the pardon of sins and Eternal Life ; that which I shall farther confirm is , That the Lord Christ in the Work of his Mediation , as the Ordinance of God for the Recovery and Salvation of lost sinners , is the proper adequate Object of Justifying Faith. And the true nature of Evangelical Faith consisteth in the Respect of the Heart ( which we shall immediately describe ) unto the Love , Grace , and Wisdom of God , with the Mediation of Christ , in his Obedience , with the Sacrifice , Satisfaction , and Attonement for sin which he made by his Blood. These things are impiously opposed by some as inconsistent . For the second Head of the Socinian Impiety is , That the Grace of God , and Satisfaction of Christ are opposite and inconsistent , so as that if we allow of the one we must deny the other . But as these things are so proposed in the Scripture , as that without granting them both , neither can be believed ; so Faith which respects them as subordinate , namely , the Mediation of Christ unto the Grace of God , that fixeth it self on the Lord Christ and that Redemption which is in his blood , as the Ordinance of God , the Effect of his Wisdom , Grace and Love , finds rest in both , and in nothing else . For the proof of the Assertion I need not labour in it ; it being not only abundantly declared in the Scripture , but that which contains in it a principal part of the Design and Substance of the Gospel . I shall therefore only refer unto some of the Places wherein it is taught , or the Testimonies that are given unto it . The whole is expressed in that place of the Apostle wherein the Doctrine of Justification is most eminently proposed unto us , Rom. 3.24 , 25. Being justified freely by his Grace through the Redemption that is in Christ Jesus ; whom God hath set forth to be a Propitiation through Faith in his Blood ; to declare his Righteousness for the Remission of sins . Whereunto we may add Ephes. 1.6 , 7. He hath made us accepted in the Beloved , in whom we have Redemption through his Blood , according to the Riches of his Grace . That whereby we are justified is the especial Object of our Faith unto Justification . But this is the Lord Christ in the Work of his Mediation . For we are justified by the Redemption that is in Jesus Christ ; for in him we have Redemption through his Blood , even the forgiveness of sin . Christ as a Propitiation is the Cause of our Justification , and the Object of our Faith , or we attain it by Faith in his Blood. But this is so under this formal Consideration , as he is the Ordinance of God for that End , appointed , given , proposed , set forth from and by the Grace , Wisdom , and Love of God. God set him forth to be a Propitiation . He makes us accepted in the Beloved . We have Redemption in his Blood , according to the Riches of his Grace , whereby he makes us accepted in the Beloved . And herein he abounds towards us in all wisdom ; Ephes. 1.8 . This therefore is that which the Gospel proposeth unto us , as the especial Object of our Faith unto the Justification of Life . But we may also in the same manner confirm the several parts of the Assertion distinctly . 1. The Lord Jesus Christ as proposed in the Promise of the Gospel , is the peculiar Object of Faith unto Justification . There are three sorts of Testimonies whereby this is confirmed . 1. Those wherein it is positively asserted . As Act. 10.41 . To him give all the Prophets witness , that through his Name , whosoever believeth in him shall receive the Remission of sins . Christ believed in as the means and cause of the Remission of sins , is that which all the Prophets give witness unto Act. 16.31 . Believe on the Lord Jesus Christ and thou shalt be saved . It is the Answer of the Apostles unto the Jaylors enquiry ; Sirs , What must I do to be saved ? His Duty in Believing , and the Object of it , the Lord Jesus Christ , is what they return thereunto , Act. 4.12 . Neither is there Salvation in any other ; for there is none other Name under Heaven given unto men whereby we must be saved . That which is proposed unto us as the only way and means of our Justification and Salvation , and that in opposition unto all other ways , is the Object of Faith unto our Justification ; But this is Christ alone , exclusively unto all other things . This is testified unto by Moses and the Prophets ; the Design of the whole Scripture being to direct the Faith of the Church unto the Lord Christ alone ▪ for Life and Salvation , Luke 24.25 , 26 , 27. 2. All those wherein Justifying Faith is affirmed to be , our Believing in him , or Believing on his name , which are multiplied . Joh. 1.12 . He gave power to them to become the Sons of God , who believed on his name , chap. 3.16 . That whosoever believeth in him should not perish , but have Everlasting Life , ver . 36. He that believeth on the Son hath Everlasting Life , chap. 6.29 . This is the work of God that ye believe on him whom he hath sent , ver . 47. He that believeth on me hath Everlasting Life , chap. 7.38 . He that believeth on me , out of his Belly shall flow Rivers of Living Water . So chap. 9.35 , 36 , 37. chap. 11.25 . Act. 26.18 . That they may receive forgiveness of sins , and inheritance among them that are sanctified , by Faith that is in me , 1 Pet. 2.6 , 7. In all which places , and many other , we are not only directed to place and affix our Faith on him , but the Effect of Justification is ascribed thereunto . So expresly , Act. 13.38 , 39. which is what we design to prove . 3. Those which give us such a description of the Acts of Faith , as make him the direct and proper Object of it . Such are they wherein it is called a receiving of him , Joh. 1.12 . To as many as received him , Col. 2.6 . As you have received Christ Jesus the Lord. That which we receive by Faith is the proper Object of it . And it is represented their looking unto the Brazen Serpent when it was lifted up , who were stung by fiery Serpents , Joh. 3.14 , 15. chap. 12. 32. Faith is that Act of the Soul whereby Convinced sinners , ready otherwise to perish , do look unto Christ as he was made a Propitiation for their sins ; and who so do shall not perish but have Everlasting Life . He is therefore the Object of our Faith. 2 ly . He is so as he is the Ordinance of God unto this End , which consideration is not to be separated from our Faith in him . And this also is confirmed by several sorts of Testimonies . 1. All Those wherein the Love and Grace of God are proposed as the only Cause of giving Jesus Christ to be the way and means of our Recovery and Salvation , whence they become , or God in them , the supream Efficient Cause of our Justification , Joh. 3.16 . God so loved the World that he gave his only begotten Son , that whosoever believeth on him should not perish , but have Everlasting Life , So Rom. 5.8 . 1 Joh. 4.9 , 10. Being justified freely by his Grace , through the Redemption that is in Christ , Rom. 3.23 . Ephes. 1.6 , 7 , 8. This the Lord Christ directs our Faith unto continually , referring all unto him that sent him , and whose Will be came to do , Heb. 10.5 . 2. All those , wherein God is said to set forth and propose Christ , and to make him be for us , and unto us , what he is so , unto the Justification of Life , Rom. 3.25 . Whom God hath proposed to be a Propitiation , 1. Cor. 1.30 . Who of God is made unto us Wisdom and Righteousness , and Sanctification and Redemption , 2 Cor. 5.21 . He hath made him to be sin for us , who knew no sin , that we might be made the Righteousness of God in him . Act. 5.35 . &c. Wherefore in the acting of Faith in Christ unto Justification , we can no otherwise consider him but as the Ordinance of God to that End ; he brings nothing unto us , does nothing for us , but what God appointed , designed , and made him to be . And this must diligently be considered , that by our regard by Faith unto the Blood , the Sacrifice , the Satisfaction of Christ , we take off nothing from the free Grace , Favour and Love of God. 3. All those wherein the Wisdom of God , in the contrivance of this way of Justification and Salvation is proposed unto us ; Ephes. 1.7 , 8. In whom we have Redemption through his blood , the forgiveness of sins , according to the Riches of his Grace , wherein he hath abounded towards us in all Wisdom and Vnderstanding . See chap. 3.10 , 11. 1 Cor. 1.24 . The whole is comprized in that of the Apostle ; God was in Christ reconciling the World unto himself , not imputing their Trespasses unto them , 2 Cor. 5.19 . All that is done in our Reconciliation unto God , as unto the pardon of our sins , and Acceptance with him unto Life , was by the presence of God in his Grace , Wisdom , and Power in Christ , designing and effecting of it . Wherefore the Lord Christ proposed in the Promise of the Gospel as the Object of our Faith unto the Justification of Life , is considered as the Ordinance of God unto that End. Hence the Love , the Grace , and the Wisdom of God in the sending and giving of him , are comprised in that Object ; and not only the Actings of God in Christ towards us , but all his Actings towards the Person of Christ himself unto the same End belong thereunto . So as unto his Death ; God set him forth to be a Propitiation ; Rom. 3.24 . He spared him not , but delivered , him up for us all , Rom. 8.32 . And therein laid all our sins upon him , Isa. 53.6 . So he was raised for our Justification , Rom. 4.25 . And our Faith is in God who raised him from the dead , Rom. 10.9 . And in his Exaltation , Act. 5.31 . Which things compleat the record that God hath given of his Son , 1 Joh. 5.10 , 11 , 12. The whole is confirmed by the Exercise of Faith in prayer , which is the Souls Application of it self unto God for the participation of the Benefits of the Mediation of Christ. And it is called our Access through him unto the Father ; Eph. 2.18 . Our coming through him unto the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need , Heb. 4.15 , 16. and through him , as both an High Priest and Sacrifice , Heb. 10.19 , 20 , 21. So do we bow our Knees unto the Father of our Lord Jesus Christ Ephes. 3.14 . This answereth the Experience of all who know what it is to pray . We come therein in the name of Christ , by him , through his Mediation , unto God even the Father , to be through his Grace , Love and Mercy , made partakers of what he hath designed and promised to communicate unto poor sinners by him . And this represents the compleat Object of our Faith. The due Consideration of these things will reconcile and reduce into a perfect Harmony , whatever is spoken in the Scripture concerning the Object of Justifying Faith , or what we are said to believe therewith . For whereas this is affirmed of sundry things distinctly , they can none of them be supposed to be the entire adequate Object of Faith. But consider them all in their Relation unto Christ , and they have all of them their proper place therein ; namely , the Grace of God , which is the Cause ; the pardon of sin , which is the Effect ; and the Promises of the Gospel , which are the Means of communicating the Lord Christ and the benefits of his Mediation unto us . The Reader may be pleased to take notice that I do in this place not only neglect , but despise the late Attempt of some , to wrest all things of this nature spoken of the Person and Mediation of Christ unto the Doctrine of the Gospel , exclusively unto them ; and that not only as what is noisome and impious in it self , but as that also which hath not yet been endeavoured to be proved , with any Appearance of Learning , Argument , or Sobriety . CHAP. II. The Nature of Justifying Faith. THat which we shall now enquire into , is the Nature of Justifying Faith ; or of Faith in that Act and Exercise of it whereby we are justified , or whereon Justification according unto Gods Ordination and Promise doth ensue . And the Reader is desired to take along with him a supposition of those things which we have already ascribed unto it , as it is sincere Faith in general ; as also of what is required previously thereunto , as unto its especial Nature , Work and Duty in our Justification . For we do deny that ordinarily and according unto the method of Gods proceeding with us declared in the Scripture , wherein the Rule of our Duty is prescribed , that any one doth , or can truly believe with Faith unto Justification , in whom the Work of Conviction before described , hath not been wrought . All Descriptions or Definitions of Faith that have not a respect thereunto , are but vain speculations . And hence some do give us such Definitions of Faith , as it is hard to conceive , that they ever asked of themselves , what they do in their Believing on Jesus Christ for Life and Salvation . The Nature of Justifying Faith with respect unto that Exercise of it whereby we are justified , consisteth in the Hearts Approbation of the way of Justification and Salvation of sinners by Jesus Christ proposed in the Gospel , as proceeding from the Grace , Wisdom , and Love of God , with its Acquiescency therein , as unto its own Concernment and Condition . There needs no more for the Explanation of this Declaration of the Nature of Faith , than what we have before proved concerning its Object ; and what may seem wanting thereunto , will be fully supplied in the ensuing Confirmation of it . The Lord Christ and his Mediation , as the Ordinance of God for the Recovery , Life and Salvation of sinners , is supposed as the Object of this Faith. And they are all considered as an Effect of Wisdom , Grace , Authority and Love of God , with all their actings in and towards the Lord Christ himself in his susception and discharge of his Office. Hereunto he constantly refers all that he did and suffered , with all the Benefits redounding unto the Church thereby . Hence as we observed before , sometimes the Grace , or Love , or especial Mercy of God , sometimes his actings in or towards the Lord Christ himself , in sending him , giving him up unto Death , and raising him from the dead , are proposed as the Object of our Faith unto Justification . But they are so always with respect unto his Obedience and the Atonement that he made for sin . Neither are they so altogether absolutely considered , but as proposed in the Promises of the Gospel . Hence a sincere Assent unto the divine Veracity in those Promises , is included in this Approbation . What belongs unto the Confirmation of this Description of Faith shall be reduced unto these four Heads . ( 1 ) The Declaration of its contrary , or the nature of privative unbelief upon the proposal of the Gospel . For these things do mutually illustrate one another . ( 2 ) The Declaration of the Design and End of God in and by the Gospel . ( 3 ) The Nature of Faiths compliance with that Design , or its Actings with respect thereunto . ( 4 ) The Order , Method , and Way of Believing as declared in the Scripture . 1. The Gospel is the Revelation or Declaration of that way of Justification and Salvation for sinners by Jesus Christ , which God in infinite Wisdom , Love and Grace , hath prepared . And upon a supposition of the Reception thereof , it is accompanied with Precepts of Obedience , and Promises of Rewards . Therein the Righteousness of God , that which he requires , accepts and approves unto Salvation , is revealed from Faith unto Faith , Rom. 1.17 . This is the Record of God therein that he hath given unto us Eternal Life , and this Life is in his Son , 1 Joh. 5.10 . So Joh. 3.14 , 15 , 16 , 17. The Words of this Life , Act. 5.20 . All the Counsel of God , Act. 20.27 . Wherefore in the Dispensation or Preaching of the Gospel , this way of Salvation is proposed unto sinners , as the great Effect of divine Wisdom and Grace . Vnbelief is the Rejection , Neglect , Non-admission , or Disapprobation of it , on the Terms whereon , and for the Ends for which it is so proposed . The Unbelief of the Pharisees upon the preparatory Preaching of John the Baptist is called the rejecting of the Counsel of God against themselves , that is , unto their own Ruine , Luke 7.30 . They would none my Counsel , is an Expression to the same purpose , Prov. 1.30 . so is , the neglecting of this great Salvation , Heb. 2.3 . Not giving it that Admission which the Excellency of it doth require . A disallowing of Christ ; The Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 2.7 . The Builders disapproved of , as not meet for that Place and Work whereunto it was designed , Act. 4.14 . This is Unbelief . To disapprove of Christ and the Way of Salvation by him , as not answering Divine Wisdom nor suited unto the End designed . So is it described by the refusing or not receiving of him , all to the same purpose . What is intended will be more Evident , if we consider the proposal of the Gospel where it issued in Vnbelief , in the first preaching of it , and where it continueth still so to do . 1. Most of those who rejected the Gospel by their Vnbelief , did it under this notion , that the way of Salvation and Blessedness proposed therein , was not a way answering Divine Goodness and Power , such as they might safely Confide in and Trust unto . This the Apostle declares at large , 1 Cor. 1. so he expresseth it , ver . 23 , 24. We Preach Christ crucified unto the Jews a stumbling block , and unto the Greeks foolishness . But unto them that are called both Jews and Greeks , Christ the Power of God , and the Wisdom of God. That which they declared unto them in the preaching of the Gospel was , That Christ died for our sins according to the Scripture , chap. 15.3 . Herein they proposed him as the Ordinance of God , as the great effect of his Wisdom and Power for the Salvation of sinners . But as unto those who continued in their Vnbelief , they rejected it as any such way , esteeming it both Weakness and Folly. And therefore he describeth the Faith of them that are called by their Approbation of the Wisdom and Power of God herein . The want of a comprehension of the Glory of God in this way of Salvation , rejecting it thereon , is that Unbelief which ruines the Souls of men , 2 Cor. 4.3 , 4. So is it with all that continue Vnbelievers under the proposal of the Object of Faith in the Preaching of the Gospel . They may give an Assent unto the Truth of it , so far as it is a meer Act of the mind ; at least they find not themselves concerned to reject it . Yea they may Assent unto it with that Temporary Faith which we described before , and perform many Duties of Religion thereon . Yet do they manifest that they are not sincere Believers , that they do not believe with the Heart , unto Righteousness , by many things that are irreconcileable unto , and inconsistent with Justifying Faith. The Enquiry therefore is , wherein the Vnbelief of such persons on the Account whereof they perish , doth consist , and what is the formal nature of it . It is not as was said , in the want of an Assent unto the Truths of the Doctrine of the Gospel ; for from such an Assent are they said in many places of the Scripture to believe , as hath been proved . And this Assent may be so firm , and by various means so radicated in their minds , as that in Testimony unto it they may give their Bodies to be burned ; as men also may do in the confirmation of a false perswasion . Nor is it the want of an especial fiduciary Application of the Promises of the Gospel unto themselves , and the belief of the pardon of their own sins in particular . For this is not proposed unto them in the first preaching of the Gospel , as that which they are first to believe ; and there may be a believing unto Righteousness where this is not attained , Isa. 50.10 . This will evidence Faith not to be true , but it is not formal unbelief . Nor is it the want of Obedience unto the precepts of the Gospel in Duties of Holiness and Righteousness . For these commands as formally given in and by the Gospel , belong only unto them that truly believe and are justified thereon . That therefore which is required unto Evangelical Faith , wherein the nature of it doth consist , as it is the foundation of all future Obedience , is the Hearts Approbation of the way of Life and Salvation by Jesus Christ , proposed unto it as the Effect of the infinite Wisdom , Love , Grace , and Goodness of God ; and as that which is suited unto all the wants and whole design of Guilty Convinced sinners . This such Persons have not , and in the want thereof consists the formal Nature of Vnbelief . For without this , no man is , or can be influenced by the Gospel unto a Relinquishment of sin , or encouraged unto Obedience , whatever they may do on other grounds and motives that are forraign unto the Grace of it . And wherever this Cordial sincere Approbation of the way of Salvation by Jesus Christ proposed in the Gospel doth prevail , it will infallibly produce both Repentance and Obedience . If the Mind and Heart of a Convinced sinner ( for of such alone we treat ) be able spiritually to discern the Wisdom , Love , and Grace of God in this way of Salvation , and be under the power of that perswasion , he hath the ground of Repentance and Obedience which is given by the Gospel . The receiving of Christ mentioned in the Scripture , and whereby the Nature of Faith in its exercise is expressed , I refer unto the latter part of the Description given concerning the Souls Acquiescency in God , by the way proposed . Again , Some there were at first , and such still continue to be , who rejected not this way absolutely , and in the notion of it , but comparatively , as reduced to practice , and so perished in their unbelief . They judged the way of their own Righteousness to be better , as that which might be more safely trusted unto , as more according unto the mind of God and unto his Glory . So did the Jews generally , the frame of whose minds the Apostle represents , Rom. 10.3 , 4. And many of them assented unto the Doctrine of the Gospel in general as true , howbeit they liked it not in their Hearts as the best way of Justification and Salvation , but sought for them by the works of the Law. Wherefore Vnbelief in its formal nature consists in the want of a spiritual discerning , and Approbation of the way of salvation by Jesus Christ , as an Effect of the infinite Wisdom , Goodness and Love of God. For where these are , the Soul of a convinced sinner cannot but embrace it , and adhere unto it . Hence also all Acquiescency in this Way , and Trust and Confidence in committing the Soul unto it , or unto God in it , and by it , without which whatever is pretended of Believing is but a shadow of Faith , is impossible unto such persons . For they want the foundation whereon alone they can be built . And the consideration hereof doth sufficiently manifest wherein the nature of true Evangelical Faith doth consist . 2. The Design of God in and by the Gospel with the Work and Office of Faith with respect thereunto , farther confirms the Description given of it . That which God designeth herein in the first place , is not the Justification and Salvation of sinners . His utmost compleat End in all his Counsels , is his own Glory ; he doth all things for himself , nor can he who is infinite do otherwise . But in an especial manner he expresseth this concerning this way of Salvation by Jesus Christ. Particularly , He designed herein the Glory of his Righteousness . To declare his Righteousness ; Rom. 3.25 . Of his Love ; God so loved the world , Joh. 3.16 . Herein we perceive the Love of God that he laid down his life for us , 1 Joh. 3.16 . Of his Grace ; accepted to the praise of the Glory of his Grace , Ephes. 1.5 , 6. Of his Wisdom ; Christ Crucified , the Wisdom of God , 1 Cor. 1.24 . might be known by the Church the manifold wisdom of God , Ephes. 3.10 . Of his Power ; It is the Power of God unto Salvation , Rom. 1.16 . Of his Faithfulness , Rom. 4.16 . For God designed herein , not only the Reparation of all that Glory , whose Declaration was impeached and obscured by the Entrance of sin , but also a farther Exaltation and more eminent Manifestation of it , as unto the Degrees of its Exaltation , and some especial Instances before concealed , Ephes. 3.9 . And all this is called the Glory of God in the face of Jesus Christ , whereof Faith is the beholding , 2 Cor. 4.6 . 3. This being the principal Design of God in the way of Justification and Salvation by Christ proposed in the Gospel , that which on our part is required unto a participation of the Benefits of it , is the Ascription of that Glory unto God which he designs so to Exalt . The Acknowledgment of all these glorious properties of the Divine Nature , as manifested in the provision and proposition of this way of life , Righteousness and Salvation , with an Approbation of the way it self as an effect of them , and that which is safely to be trusted unto , is that which is required of us ; and this is Faith or Believing . Being strong in Faith he gave Glory to God , Rom. 4.22 . And this is in the nature of the weakest degree of sincere Faith. And no other Grace , Work or Duty , is suited hereunto , or firstly and directly of that tendency , but only consequentially and in the way of Gratitude . And although I cannot wholly Assent unto him who affirms that Faith in the Epistles of Paul , is nothing but , Existimatio magnifice sentiens de Dei Potentia , Justitia , Bonitate , & si quid promiserit in eo praestando constantia ; because it is too general and not limited unto the way of Salvation by Christ , his Elect in whom he will be glorified , yet hath it much of the Nature of Faith in it . Wherefore I say , that hence we may both learn the Nature of Faith , and whence it is that Faith alone is required unto our Justification . The Reason of it is , because this is that Grace or Duty alone whereby we do or can give unto God that Glory which he designeth to manifest and exalt in and by Jesus Christ. This , only Faith is suited unto , and this it is to believe . Faith in the sense we enquire after , is the Hearts Approbation of , and consent unto the way of Life and Salvation of sinners by Jesus Christ , as that , wherein the Glory of the Righteousness , Wisdom , Grace , Love , and Mercy of God is exalted , the praise whereof it ascribes unto him , and resteth in it , as unto the Ends of it , namely , Justification , Life and Salvation . It is to give Glory to God , Rom. 4.20 . to behold his Glory as in a Glass , or the Gospel wherein it is represented unto us , 2 Cor. 3.18 . To have in our Hearts the Light of the Knowledge of the Glory of God in the Face of Jesus Christ , 2 Cor. 4.6 . The contrary whereunto makes God a liar , and thereby despoileth him of the Glory of all those holy properties which he this way designed to manifest , 1 Joh. 5.10 . And if I mistake not , this is that which the Experience of them that truly believe , when they are out of the Heats of Disputation will give Testimony unto . 4. To understand the Nature of Justifying Faith aright , on the Act and Exercise of saving Faith in order unto our Justification , which are properly enquired after , we must consider the order of it , first the things which are necessarily previous thereunto , and then what it is to believe with respect unto them . As , 1. The state of a Convinced sinner ; who is the only Subjectum capax Justificationis . This hath been spoken unto already ; and the necessity of its precedency unto the orderly proposal and receiving of Evangelical Righteousness unto Justification , demonstrated . If we lose a respect hereunto , we lose our best Guide towards the Discovery of the Nature of Faith. Let no man think to understand the Gospel , who knoweth nothing of the Law. Gods constitution and the nature of the things themselves , have given the Law the precedency with respect unto sinners ; for by the Law is the knowledge of sin . And Gospel Faith is the Souls acting according to the mind of God for deliverance from that state and condition which it is cast under by the Law. And all those Descriptions of Faith which abound in the Writings of Learned men , which do not at least include in them a virtual respect unto this state and condition , or the Work of the Law on the Consciences of sinners , are all of them vain speculations ▪ There is nothing in this whole Doctrine that I will more firmly adhere unto , than the necessity of the Convictions mentioned previous unto true Believing , without which not one line of it can be understood aright , and men do but beat the Air in their contentions about it . See Rom. 3.21 , 22 , 23 , 24. 2. We suppose herein a sincere Assent unto all Divine Revelations , whereof the Promises of Grace and Mercy by Christ are an especial part . This Paul supposed in Agrippa when he would have won him over unto Faith in Christ Jesus , King Agrippa believest thou the Prophets , I know that thou believest , Act. 26.27 . And this Assent which respects the Promises of the Gospel , not as they contain , propose , and exhibit the Lord Christ and the Benefits of his Mediation unto us , but as Divine Revelations of infallible Truth , is true and sincere in its kind , as we described it before under the notion of Temporary Faith. But as it proceeds no farther , as it includes no Act of the Will or Heart , it is not that Fai●h whereby we are Justified . However it is required thereunto , and is included therein . 3. The proposal of the Gospel according unto the Mind of God is hereunto supposed . That is , that it be preached according unto Gods Appointment . For not only the Gospel it self , but the Dispensation or Preaching of it in the Ministry of the Church is ordinarily required unto Believing . This the Apostle asserts , and proves the necessity of it at large , Rom. 10.11 , 12 , 13 , 14 , 15 , 16 , 17. Herein the Lord Christ and his Mediation with God , the only way and means for the Justification and Salvation of lost convinced sinners , as the product and effect of Divine Wisdom , Love , Grace ▪ and Righteousness , is revealed , declared , proposed , and offered unto such sinners . For therein is the Righteousness of God revealed from Faith unto Faith , Rom. 1.17 . The Glory of God is represented as in a Glass , 2 Cor. 3.18 . and Life and Immortality are brought to Light through the Gospel , 2 Tim. 1.10 . Heb. 2.3 . Wherefore , 4. The Persons who are required to believe , and whose immediate Duty it is so to do , are such who really in their own Consciences are brought unto , and do make the Enquiries mentioned in the Scripture ; What shall we do ? What shall we do to be saved ? How shall we fly from the wrath to come ? Wherewithall shall we appear before God ? How shall we answer what is laid unto our Charge ? Or such as being sensible of the Guilt of sin do seek for a Righteousness in the sight of God , Act. 2.38 . Act. 16.30 , 31. Micah 6.6 , 7. Isa. 35.4 . Heb. 6.18 . On these suppositions the Command and Direction given unto men being , Believe and you shall be saved , the Enquiry is , what is that Act or Work of Faith , whereby the may obtain a real interest or propriety in the Promises of the Gospel , and the things declared in them unto their Justification before God. And 1. It is evident from what hath been discoursed , that it doth not consist in , that it is not to be fully expressed by any one single habit or Act of the Mind or Will distinctly whatever . For there are such Descriptions given of it in the Scripture , such things are proposed as the Object of it , and such is the Experience of all that sincerely believe , as no one single Act either of the Mind or Will , can answer unto . Nor can an exact method of those Acts of the Soul which are concurrent therein be prescribed . Only what is Essential unto it is manifest . 2. That which in order of Nature seems to have the precedency is the Assent of the Mind unto that which the Psalmist betakes himself unto in the first place for relief , under a sense of sin and trouble , Psal. 130.3 , 4. If thou Lord shouldst mark Iniquity , O Lord , who shall stand . The Sentence of the Law and Judgment of Conscience lye against him as unto any Acceptation with God. Therefore he despairs in himself , of standing in Judgment , or being acquitted before him . In this state that which the Soul first fixeth on as unto its relief is , that there is forgiveness with God. This as declared in the Gospel , is , that God in his Love and Grace will pardon and justifie guilty sinners through the blood and Mediation of Christ ▪ So it is proposed , Rom. 3.23 , 24. The Assent of the Mind hereunto as proposed in the Promise of the Gospel , is the root of Faith , the foundation of all that the Soul doth in believing . Nor is there any Evangelical Faith without it ▪ But yet consider it abstractedly as a meer Act of the Mind , the Essence and Nature of Justifying Faith doth not consist solely therein , though it cannot be without it . But , 2. This is accompanied in sincere Believing with an Approbation of the way of Deliverance and Salvation proposed , as an effect of Divine Grace , Wisdom and Love , whereon the Heart doth rest in it , and apply it self unto it , according to the Mind of God. This is that Faith whereby we are justified ; which I shall farther evince by shewing what is included in it , and inseparable from it . 1. It includeth in it a sincere Renunciation of all other ways and means for the attaining of Righteousness , Life and Salvation . This is Essential unto Faith , Act. 4.12 . Hos. 14.2 , 3. Jerem. 3.23 . Psal. 71.16 . I will make mention of thy Righteousness , of thine only . When a person is in the condition before described , ( and such alone are called immediately to believe , Math. 9.13 . chap. 11.28 . 1 Tim. 1.15 . ) many things will present themselves unto him for his relief ; particularly his own Righteousness , Rom. 10.3 . A Renunciation of them all as unto any hope or expectation of Relief from them , belongs unto sincere Believing , Isa. 50.10 , 11. 2. There is in it the Wills consent , whereby the Soul betakes it self cordially and sincerely , as unto all its expectation of pardon of sin and Righteousness before God , unto the way of Salvation proposed in the Gospel . This is that which is called coming unto Christ , and receiving of him , whereby true Justifying Faith is so often expressed in the Scripture ; or as it is peculiarly called believing in him , or believing on his name . The whole is expressed , Joh. 14.6 . Jesus saith unto him , I am the Way , the Truth and the Life , no Man cometh unto the Father but by me . 3. An Acquiescency of the Heart in God , as the Author and principal Cause of the way of Salvation prepared ; as acting in a way of Soveraign Grace and Mercy towards sinners ; Who by him do believe in God who raised him up from the dead , and gave him Glory , that your faith and hope might be in God , 1 Pet. 1.21 . The Heart of a sinner doth herein give unto God the Glory of all those holy properties of his Nature which he designed to manifest in and by Jesus Christ. See Isa. 42.1 . chap. 49.3 . And this Acquiescency of the Heart in God , is that which is the immediate root of that waiting , patience , long-suffering and hope , which are the proper Acts and Effects of Justifying Faith , Heb. 6.12 , 15 , 18 , 19. 4. Trust in God , or the Grace and Mercy of God in and through the Lord Christ as set forth to be a propitiation through Faith in his Blood , doth belong hereunto , or necessarily ensue hereon . For the person called unto Believing , is ( 1 ) convinced of sin , and exposed unto wrath . ( 2 ) Hath nothing else to trust unto for Help and Relief . ( 3 ) Doth actually renounce all other things that tender themselves unto that End ; and therefore without some Act of Trust the Soul must lye under actual Despair , which is utterly inconsistent with Faith , or the Choice and Approbation of the way of Salvation before described . 5. The most frequent Declaration of the Nature of Faith in the Scripture , especially in the Old Testament , is by this Trust , and that because it is that Act of it which composeth the Soul , and brings it unto all the Rest it can attain . For all our Rest in this world is from Trust in God. And the especial Object of this Trust , so far as it belongs unto the Nature of that Faith whereby we are Justified , is God in Christ reconciling the World unto himself . For this is respected where his Goodness , his Mercy , his Grace , his Name , his Faithfulness , his Power , are expressed , or any of them , as that which it doth immediately rely upon . For they are no way the Object of our Trust , nor can be , but on the account of the Covenant which is confirmed and ratified in and by the Blood of Christ alone . Whether this Trust or Confidence shall be esteemed of the Essence of Faith , or as that which on the first fruit and working of it we are found in the exercise of , we need not positively determine . I place it therefore as that which belongs unto Justifying Faith , and is inseparable from it . For if all we have spoken before concerning Faith may be comprised under the notion of a firm Assent and Perswasion , yet it cannot be so , if any such Assent be conceiveable exclusive of this Trust. This Trust is that whereof many Divines do make special mercy to be the peculiar Object ; and that especial mercy to be such as to include in it the pardon of our own sins . This by their Adversaries is fiercely opposed , and that on such Grounds as manifest that they do not believe that there is any such state attainable in this Life ; and that if there were , it would not be of any use unto us , but rather be a means of security and negligence in our Duty ; wherein they betray how great is the Ignorance of these things in their own Minds . But Mercy may be said to be Especial two ways . ( 1 ) In it self , and in opposition unto common mercy . ( 2 ) With respect unto him that believes . In the first sense Especial mercy is the Object of Faith as Justifying . For no more is intended by it , but the Grace of God setting forth Christ to be a propitiation through Faith in his Blood , Rom. 3.23 , 24. And Faith in this Especial mercy , is that which the Apostle calls our Receiving of the Atonement , Rom. 5.11 . That is our Approbation of it , and Adherence unto it , as the great Effect of Divine Wisdom , Goodness , Faithfulness , Love and Grace , which will therefore never fail them who put their Trust in it . In the latter sense it is looked on as the pardon of our own sins in particular , the especial mercy of God unto our Souls . That this is the Object of Justifying Faith , That a man is bound to believe this in order of Nature antecedent unto his Justification I do deny ; neither yet do I know of any Testimony or safe Experience whereby it may be confirmed . But yet for any to deny that an undeceiving belief hereof is to be attained in this life ; or that it is our duty to believe the pardon of our own sins , and the especial Love of God in Christ , in the order and method of our duty and priviledges limited and determined in the Gospel , so as to come to the full assurance of them , ( though I will not deny but that Peace with God which is inseparable from Justification may be without them ) seem not to be much acquainted with the Design of God in the Gospel , the Efficacy of the Sacrifice of Christ , the Nature and Work of Faith or their own Duty , nor the professed Experience of Believers recorded in the Scripture . See Rom. 5.1 , 2 , 3 , 4 , 5. Heb. 10.2 , 10 , 21 , 20. Psal. 46.1 , 2. Psal. 138.7 , 8. &c. Yet it is granted that all these things are rather fruits or effects of Faith , as under Exercise and Improvement , than of the Essence of it , as it is the Instrument in our Justification . And the Trust before mentioned , which is either Essential to Justifying Faith , or inseparable from it , is excellently expressed by Bernard , De Evangel . Ser. 3. Tria considero in quibus tota mea spes consistit ; charitatem adoptionis , veritatem promissionis , potestatem redditionis . Murmuret jam quantum voluerit , insipiens cogitatio mea , dicens Quis enim es tu , & quanta est illa gloria , quibusve meritis hanc obtinere speras ? & ego fiducialiter respondebo , Scio cui credidi , & certus sum quia in charitate adoptavit me , quia verax in promissione , quia potens in exhibitione ; licet enim ei facere quod voluerit . Hic est funiculus triplex , qui difficulter rumpitur , quem nobis ex patria nostra in hanc terram usque demissum , firmiter obsecro teneamus , & ipse nos sublevet , ipse nos trahat & pertrahat usque ad conspectum gloriae magni Dei , qui est benedictus in secula . Concerning this Faith and Trust it is earnestly pleaded by many , that Obedience is included in it . But as to the way and manner thereof they variously express themselves . Socinus and those who follow him absolutely , do make Obedience to be the Essential form of Faith , which is denied by Episcopius . The Papists distinguish between Faith informed , and Faith formed by Charity , which comes to the same purpose . For both are built on this supposition , that there may be true Evangelical Faith , that which is required as our Duty , and consequently is accepted of God , that may contain all in it which is comprised in the name and duty of Faith , that may be without Charity or Obedience , and so be useless . For the Socinians do not make Obedience to be the Essence of Faith absolutely , but as it justifieth . And so they plead unto this purpose , that Faith without works is dead . But to suppose that a dead Faith , or that Faith which is dead , is that Faith which is required of us in the Gospel in the way of Duty , is a monstrous Imagination . Others plead for Obedience , Charity , the Love of God to be included in the Nature of Faith ; but plead not directly that this Obedience is the form of Faith , but that which belongs unto the perfection of it , as it is justifying . Neither yet do they say that by this Obedience , a continued course of Works and Obedience , as though that were necessary unto our first Justification , is required ; but only a sincere active purpose of Obedience ; and thereon , as the manner of our days is , load them with reproaches who are otherwise minded , if they knew who they were . For how impossible it is according unto their principles who believe Justification by Faith alone , that justifying Faith should be without a sincere purpose of Heart to obey God in all things , I shall briefly declare . For ( 1 ) They believe that Faith is not of our selves , it is the Gift of God ; yea that it is a Grace wrought in the Hearts of men by the exceeding greatness of his Power . And to suppose such a Grace dead , unactive , unfruitful , not operative unto the Great End of the Glory of God , and the transforming of the Souls of them that receive it into his Image , is a Reflection on the Wisdom , Goodness , and Love of God himself . ( 2 ) That this Grace is in them a principle of spiritual Life ; which in the habit of it as resident in the Heart , is not really distinguished from that of all other Grace whereby we live to God. So that there should be Faith habitually in the Heart , I mean that Evangelical Faith we enquire after , or actually exercised , where there is not an habit of all other Graces , is utterly impossible . Neither is it possible that there should be any Exercise of this Faith unto Justification , but where the mind is prepared , disposed , and determined unto universal Obedience . And therefore ( 3 ) It is denied , that any Faith , Trust , or Confidence which may be imagined , so as to be absolutely separable from , and have its whole nature consistent with the absence of all other Graces , is that Faith which is the especial Gift of God , and which in the Gospel is required of us in a way of Duty . And whereas some have said , That Men may believe , and place their firm Trust in Christ for Life and Salvation , and yet not be justified ; it is a position so destructive unto the Gospel , and so full of scandal unto all pious Souls , and contains such an express denial of the Record that God hath given concerning his Son Jesus Christ , as I wonder that any person of Sobriety and Learning should be surprised unto it . And whereas they plead the Experience of multitudes who profess this firm Faith and Confidence in Christ , and yet are not justified ; it is true indeed , but nothing unto their purpose . For whatever they profess , not only , not one of them do so in the sight and judgment of God , where this matter is to be tried ; but it is no difficult matter to evict them of the folly and falseness of this profession , by the Light and Rule of the Gospel , even in their own Consciences if they would attend unto Instruction . Wherefore we say the Faith whereby we are justified is such as is not found in any but those who are made partakers of the Holy Ghost , and by him united unto Christ , whose Nature is renewed , and in whom there is a principle of all Grace and purpose of Obedience . Only we say it is not any other Grace , as Charity , and the like , nor any Obedience that gives life and form unto this Faith ; but it is this Faith that gives life and efficacy unto all other Graces , and form unto all Evangelical Obedience . Neither doth any thing hence accrue unto our Adversaries , who would have all those Graces which are in their Root and Principle at least , present in all that are to be justified , to have the same influence unto our Justification as Faith hath ; or that we are said to be justified by Faith alone , and in Explication of it in answer unto the Reproaches of the Romanists , do say we are justified by Faith alone , but not by that Faith which is alone , that we intend by Faith all other Graces and Obedience also . For besides that , the nature of no other Grace is capable of that Office which is assigned unto Faith in our Justification , nor can be assumed into a society in operation with it , namely , to receive Christ , and the promises of life by him , and to give Glory unto God on their Account ; so when they can give us any Testimony of Scripture assigning our Justification unto any other Grace , or all Graces together , or all the Fruits of them , so as it is assigned unto Faith , they shall be attended unto . And this in particular is to be affirmed of Repentance , concerning which it is most vehemently urged , that it is of the same necessity unto our Justification as Faith is . For this they say is easily proved from Testimonies of Scripture innumerable , which call all men to Repentance that will be saved ; especially those two eminent places are insisted on ; Act. 2.38 , 39. chap. 3.16 . but that which they have to prove , is not that it is of the same necessity with Faith unto them that are to be justified , but that it is of the same use with Faith in their Justification . Baptism in that place of the Apostle , Act. 2.38 , 39. is joined with Faith no less than Repentance . And in other places it is expresly put into the same condition . Hence most of the Antients concluded that it was no less necessary unto Salvation than Faith or Repentance it self . Yet never did any of them assign it the same use in Justification with Faith. But it is pleaded , whatever is a necessary condition of the new Covenant is also a necessary Condition of Justification . For otherwise a man might be justified , and continuing in his justified estate not be saved , for want of that necessary condition . For by a necessary Condition of the new Covenant they understand that , without which a man cannot be saved . But of this Nature is Repentance as well as Faith , and so is equally a condition of our Justification . The Ambiguity of the signification of the word Condition , doth cast much disorder on the present enquiry , in the Discourses of some men . But to pass it by at present , I say final perseverance is a necessary condition of the New Covenant ; wherefore by this Rule it is also of Justification . They say some things are Conditions absolutely , such as are Faith and Repentance , and a purpose of Obedience , some are so on some supposition only ; namely , that a mans life be continued in this world , such is a course in Obedience and Good Works , and Perseverance unto the End. Wherefore I say then , that on supposition that a man lives in this World , perseverance unto the End is a necessary Condition of his Justification . And if so , no man can be justified whilst he is in this World. For a Condition doth suspend that whereof it is a Condition from Existence , until it be accomplished . It is then to no purpose to dispute any longer about Justification , if indeed no man is nor can be justified in this life . But how contrary this is to Scripture and Experience is known . If it be said that final perseverance , which is so express a Condition of Salvation in the New Covenant , is not indeed the Condition of our first Justification , but it is the Condition of the Continuation of our Justification ; then they yield up their grand position , that whatever is a necessary Condition of the New Covenant , is a necessary Condition of Justification ; for it is that which they call the first Justification alone which we treat about . And that the Continuation of our Justification depends solely on the same causes with our Justification it self , shall be afterwards declared . But it is not yet proved , nor ever will be , that whatever is required in them that are to be justified , is a Condition whereon their Justification is immediately suspended . We allow that alone to be a Condition of Justification which hath an influence of causality thereunto , though it be but the causality of an Instrument . This we ascribe unto Faith alone . And because we do so , it is pleaded that we ascribe more in our Justification unto our selves than they do by whom we are opposed . For we ascribe the efficiency of an Instrument herein unto our own Faith ; when they say only that it is a Condition , or Causa sine qua non , of our Justification . But I judge that grave and wise men ought not to give so much to the defence of the Cause they have undertaken , seeing they cannot but know indeed the contrary . For after they have given the specious name of a Condition , and a Causa sine qua non , unto Faith , they immediately take all other Graces and Works of Obedience into the same state with it , and the same use in Justification ; and after this seeming Gold hath been cast for a while into the fire of Disputation , there comes out the Calf of a personal inherent Righteousness , whereby Men are justified before God , virtute foederis Evangelici ; for as for the Righteousness of Christ to be imputed unto us , it is gone into Heaven , and they know not what is become of it . Having given this brief Declaration of the Nature of Justifying Faith , and the Acts of it , ( as I suppose sufficient unto my present Design ) I shall not trouble my self to give an accurate Definition of it . What are my Thoughts concerning it , will be better understood by what hath been spoken , than by any precise definition I can give . And the Truth is , definitions of Justifying Faith have been so multiplied by Learned Men , and in so great variety , and such a manifest inconsistency among some of them , that they have been of no advantage unto the Truth , but occasions of new Controversies and Divisions , whilst every one hath laboured to defend the Accuracy of his own Definition , when yet it may be difficult for a true Believer to find any thing compliant with his own Experience in them ; which kind of Definitions in these things , I have no esteem for . I know no man that hath laboured in this Argument about the Nature of Faith more than Doctor Jackson ; yet when he hath done all , he gives us a definition of Justifying Faith which I know few that will subscribe unto ; yet is it in the main scope of it both pious and sound . For he tells us ; Here at length we may define the Faith by which the just do live , to be a firm and constant Adherence unto the mercies and loving kindness of the Lord , or generally unto the spiritual food exhibited in his Sacred Word , as much better than this Life it self , and all the Contentments it is capable of , grounded on a taste or relish of their sweetness , wrought in the Soul or Heart of a Man by the spirit of Christ. Whereunto he adds , The terms for the most part are the Prophet Davids , not metaphorical as some may fancy , much less equivocal , but proper and homogeneal to the subject defined . Tom. 1. Book 4. chap. 9. For the lively Scriptural Expressions of Faith , by receiving of Christ , leaning on him , rolling our selves or our burden on him , tasting how gracious the Lord is , and the like , which of late have been reproached , yea blasphemed by many , I may have occasion to speak of them afterwards ; as also to manifest that they convey a better understanding of the Nature , Work , and Object of Justifying Faith , unto the minds of men spiritually enlightened , than the most accurate Definitions that many pretend unto ; some whereof are destructive and exclusive of them all . CHAP. III. The Vse of Faith in Justification ; It s especial Object farther cleared . THe Description before given of Justifying Faith doth sufficiently manifest of what Vse it is in Justification . Nor shall I in general add much unto what may be thence observed unto that purpose . But whereas this Vse of it hath been expressed with some variety , and several ways of it asserted inconsistent with one another , they must be considered in our passage . And I shall do it with all brevity possible ; for these things lead not in any part of the Controversie about the Nature of Justification , but are meerly subservient unto other Conceptions concerning it . When Men have fixed their Apprehensions about the principal matters in Controversie , they express what concerneth the Vse of Faith in an Accommodation thereunto . Supposing such to be the Nature of Justification as they assert , it must be granted that the Vse of Faith therein , must be what they plead for . And if what is peculiar unto any in the substance of the Doctrine be disproved , they cannot deny but that their Notions about the Vse of Faith do fall unto the Ground . Thus is it with all who affirm Faith to be either the Instrument , or the Condition , or the Causa sine qua non , or the preparation and disposition of the Subject , or a meritorious cause by way of condecency or congruity , in and of our Justification . For all these notions of the Vse of Faith are suited and accommodated unto the Opinions of Men concerning the nature and principal causes of Justification . Neither can any Trial or Determination be made , as unto their Truth and Propriety , but upon a previous Judgment concerning those causes , and the whole Nature of Justification it self . Whereas therefore it were vain and endless to plead the principal matter in Controversie upon every thing that occasionally belongs unto it ; and so by the Title unto the whole Inheritance on every Cottage that is built on the premises , I shall briefly speak unto these various Conceptions about the Vse of Faith in our Justification , rather to find out and give an understanding of what is intended by them , than to argue about their Truth and Propriety , which depends on that wherein the substance of the Controversie doth consist . Protestant Divines until of late , have unanimously affirmed Faith to be the instrumental cause of our Justification . So it is expressed to be in many of the publick Confessions of their Churches . This Notion of theirs concerning the Nature and Vse of Faith , was from the first opposed by those of the Roman Church . Afterwards it was denied also by the Socinians , as either false or improper . Socin . Miscellnn . Smalcius adv . Frantz . disput . 4 Schlicting . adver . Meisner . de Justificat . And of late this expression is disliked by some among our selves ; wherein they follow Episcopius Curcellius and others of that way . Those who are sober and moderate do rather decline this Notion and Expression as improper than reject them as untrue . And our safest course in these cases is to consider what is the thing or matter intended . If that be agreed upon , he deserves best of Truth , who parts with strife about propriety of Expressions , before it be medled with . Tenacious pleading about them will surely render our Contentions Endless ; and none will ever want an Appearance of probability to give them countenance in what they pretend . If our design in teaching be the same with that of the Scripture , namely , to inform the Minds of Believers , and convey the Light of the knowledge of God in Christ unto them , we must be contented sometimes to make use of such Expressions , as will scarce pass the Ordeal of arbitrary Rules and Distinctions through the whole compass of notional and artificial Sciences . And those who without more ado reject the instrumentality of Faith in our Justification as an unscriptural Notion , as though it were easie for them with one breath to blow away the Reasons and Arguments of so many Learned Men as have pleaded for it , may not I think do amiss to review the Grounds of their Confidence . For the Question being only concerning what is intended by it , it is not enough that the Term or Word it self of an instrument is not found unto this purpose in the Scripture . For on the same Ground we may reject a Trinity of Persons in the Divine Essence , without an acknowledgment whereof , not one Line of the Scripture can be rightly understood . Those who assert Faith to be as the Instrumental cause in our Justification , do it with respect unto two Ends. For first they design thereby to declare the meaning of those expressions in the Scripture , wherein we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , which must denote , either instrumentum aut formam , aut modum actionis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rom. 3.28 . Therefore we conclude that a Man is justified by Faith. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rom. 1.17 . Gal. 3.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ephes. 2.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 3.22 , 30. That is fide ; ex fide , per fidem ; which we can express only by Faith or through Faith. Propter fidem , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for our Faith we are no where said to be justified . The Enquiry is , what is the most proper , lightsome , and convenient way of declaring the meaning of these Expressions . This the Generality of Protestants do judge to be by an instrumental cause . For some kind of causality they do plainly intimate , whereof the lowest and meanest is that which is instrumental . For they are used of Faith in our Justification before God , and of no other Grace or Duty whatever . Wherefore the proper Work or Office of Faith in our Justification is intended by them . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the whole New Testament with a genitive case , ( nor in any other good Author ) but it denotes an instrumental Efficiency at least . In the divine Works of the Holy Trinity , the operation of the second Person , who is in them a principal Efficient , yet is sometimes expressed thereby ; it may be to denote the order of Operation in the Holy Trinity answering the order of Subsistence , though it be applied unto God absolutely or the Father ; Rom. 11.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him are all things . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly opposed , Gal. 3.2 . But when it is said that a man is not justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the works of the Law , it is acknowledged by all that the meaning of the Expression is to exclude all efficiency in every kind of such works from our Justification . It follows therefore that where in opposition hereunto , we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Faith ; an instrumental efficiency is intended . Yet will I not therefore make it my controversie with any , that Faith is properly an instrument , or the instrumental cause in or of our Justification ; and so divert into an impertinent contest about the nature and kinds of Instruments and Instrumental causes as they are metaphysically hunted with a confused Cry of futilous terms and distinctions . But this I judge , that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural Expressions so often used , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is none so proper as this of an Instrument or Instrumental cause , seeing a causality is included in them , and that of any other kind certainly excluded ; nor hath it any of its own . But it may be said , that if Faith be the Instrumental cause of Justification ; it is either the Instrument of God , or the Instrument of Believers themselves . That it is not the Instrument of God is plain , in that it is a duty which he prescribeth unto us ; it is an Act of our own ; and it is we that believe not God ; nor can any Act of ours be the Instrument of his Work. And if it be our Instrument , seeing an Efficiency is ascribed unto it , then are we the efficient causes of our own Justification in some sense , and may be said to justifie our selves , which is derogatory to the Grace of God , and the Blood of Christ. I confess that I lay not much weight on Exceptions of this nature . For ( 1 ) notwithstanding what is said herein , the Scripture is express , that God justifieth us by Faith. It is one God which shall justifie the Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( by Faith ) and the uncircumcision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through or by Faith , Rom. 3.30 . The Scripture foreseeing that God would justifie the Heathen through Faith , Gal. 3.8 . As he purifieth the Hearts of men by Faith , Act. 15.9 . Wherefore Faith in some sense may be said to be the Instrument of God in our Justification ; both as it is the means and way ordained and appointed by him on our part whereby we shall be justified , as also because he bestoweth it on us , and works it in us unto this end that we may be justified ; For by Grace we are saved , through Faith , and that not of our selves , it is the Gift of God , Ephes. 3.8 . If any one shall now say , that on these accounts , or with respect unto Divine Ordination and Operation concurring unto our Justification , that Faith is the Instrument of God in its place and way , ( as the Gospel also is , Rom. 1.16 . and the Ministers of it , 2 Cor. 5.18 . 1 Tim. 4.6 . and the Sacraments also , Rom. 4.11 . Tit. 3.5 . in their several places and kinds ) unto our Justification , it may be he will contribute unto a right conception of the work of God herein , as much as those shall by whom it is denied . But that which is principally intended is , that it is the Instrument of them that do believe . Neither yet are they said hereon to justifie themselves . For whereas it doth neither really produce the effect of Justification by a physical operation , nor can do so , it being a pure Soveraign Act of God ; nor is morally any way meritorious thereof , nor doth dispose the subject wherein it is unto the Introduction of an inherent formal cause of Justification , there being no such thing in rerum natura , nor hath any other Physical or moral respect unto the effect of Justification , but what ariseth meerly from the constitution and appointment of God , there is no Colour of Reason from the Instrumentality of Faith asserted , to ascribe the Effect of Justification unto any , but unto the principal efficient cause , which is God alone , and from whom it proceedeth in a way of free and soveraign Grace , disposing the Order of things , and the Relation of them one unto another , as seemeth good unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Rom. 3.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 25. It is therefore the Ordinance of God prescribing our duty , that we may be justified freely by his Grace , having its use and operation towards that End after the manner of an Instrument , as we shall see farther , immediately . Wherefore so far as I can discern , they contribute nothing unto the real understanding of this Truth , who deny Faith to be the instrumental cause of our Justification , and on other Grounds assert it to be the Condition thereof , unless they can prove that this is a more natural exposition of those expressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the first thing to be enquired after . For all that we do in this matter is but to endeavour a right understanding of Scripture propositions and expressions , unless we intend to wander extra oleas , and lose our selves in a maze of uncertain conjectures . Secondly , They designed to declare the use of Faith in Justification , expressed in the Scripture by apprehending and receiving of Christ , or his Righteousness , and Remission of sins thereby . The words whereby this use of Faith in our Justification is expressed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the constant use of them in the Scripture is to take or receive what is offered , tendered , given or granted unto us ; or to apprehend and lay hold of any thing thereby to make it our own , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense . Heb. 2.16 . So are we said by Faith to receive Christ , Joh. 1.12 . Col. 2.6 . The Abundance of Grace and the Gift of Righteousness , Rom. 5.17 . The word of Promise , Act. 2.41 . The word of God , Act. 8.14 . 1 Thes. 1.6 . chap. 2.13 . The Atonement made by the blood of Christ , Rom. 5.11 . The forgiveness of sins , Act. 10.43 . chap. 26.18 . The Promise of the spirit , Gal. 3.14 . The Promises , Heb. 9.15 . There is therefore nothing that concurreth unto our Justification , but we receive it by Faith. And unbelief is expressed by not receiving , Joh. 1.11 . chap. 3.11 . chap. 12.48 . chap. 14.17 . Wherefore the Object of Faith in our Justification , that whereby we are justified , is tendered , granted and given unto us of God , the use of Faith being to lay hold upon it , to receive it , so as that it may be our own . What we receive of outward things that are so given unto us , we do it by our hand which therefore is the instrument of that reception , that whereby we apprehend or lay hold of any thing to appropriate it unto our selves ; and that because this is the peculiar Office which by nature it is assigned unto among all the members of the body . Other Vses it hath , and other members on other Accounts may be as useful unto the body as it ; but it alone is the instrument of receiving and apprehending that which being given , is to be made our own and to abide with us . Whereas therefore the Righteousness wherewith we are justified is the Gift of God , which is tendred unto us in the Promise of the Gospel , the Use and Office of Faith being to receive , apprehend , or lay hold of and appropriate this Righteousness , I know not how it can be better expressed than by an Instrument , nor by what notion of it more light of understanding may be conveyed unto our minds . Some may suppose other Notions are meet to express it by on other Accounts ; and it may be so with respect unto other uses of it . But the sole present Enquiry is , how it shall be declared , as that which receiveth Christ , the Atonement , the Gift of Righteousness , which will prove its only use in our Justification . He that can better express this than by an Instrument , ordained of God unto this End , all whose use depends on that Ordination of God , will deserve well of the Truth . It is true that all those who place the formal Cause or Reason of our Justification in our selves , or our inherent Righteousness , and so either directly or by just consequence deny all Imputation of the Righteousness of Christ unto our Justification , are not capable of admitting Faith to be an Instrument in this work , nor are pressed with this consideration . For they acknowledge not that we receive a Righteousness which is not our own by way of Gift , whereby we are justified , and so cannot allow of any Instrument whereby it should be received . The Righteousness it self being as they phrase it , putative , imaginary , a chimaera , a fiction , it can have no real accidents , nothing that can be really predicated concerning it . Wherefore as was said at the Entrance of this Discourse , the Truth and Propriety of this declaration of the Vse of Faith in our Justification by an Instrumental cause , depends on the substance of the Doctrine it self concerning the nature and principal causes of it , with which they must stand or fall . If we are justified through the Imputation of the Righteousness of Christ , which Faith alone apprehends and receives , it will not be denied but that it is rightly enough placed as the Instrumental cause of our Justification . And if we are justified by an inherent Evangelical Righteousness of our own , Faith may be the Condition of its Imputation , or a disposition for its Introduction , or a congruous merit of it , but an Instrument it cannot be . But yet for the present it hath this double advantage ; ( 1 ) That it best and most appositely answers what is affirmed of the Vse of Faith in our Justification , in the Scripture , as the Instances given do manifest ; ( 2. ) That no other notion of it can be so stated , but that it must be apprehended in order of time to be previous unto Justification , which Justifying Faith cannot be , unless a man may be a true Believer with Justifying Faith , and yet not be justified . Some do plead that Faith is the Condition of our Justification , and that otherwise it is not to be conceived of . As I said before , so I say again , I shall not contend with any man about Words , Terms , or Expressions , so long as what is intended by them , is agreed upon . And there is an obvious sense wherein Faith may be called the Condition of our Justification . For no more may be intended thereby , but that it is the Duty on our part which God requireth , that we may be justified . And this the whole Scripture beareth witness unto . Yet this hindereth not , but that as unto its Vse , it may be the Instrument whereby we apprehend or receive Christ and his Righteousness . But to assert it the Condition of our Justification , or that we are justified by it as the Condition of the New Covenant , so as from a pre-conceived signification of that word , to give it another use in Justification exclusive of that pleaded for , as the Instrumental Cause thereof , is not easily to be admitted ; because it supposeth an Alteration in the substance of the Doctrine it self . The Word is no where used in the Scripture in this matter ; which I argue no farther , but that we have no certain Rule or Standard to try and measure its signification by . Wherefore it cannot first be introduced in what sense men please , and then that sense turned into Argument for other Ends. For thus on a supposed concession , that it is the Condition of our Justification , some heighten it into a subordinate Righteousness , imputed unto us , antecedently as I suppose , unto the Imputation of the Righteousness of Christ in any sense , whereof it is the Condition . And some who pretend to lessen its efficiency or dignity in the use of it in our Justification say , it is only causa sine qua non , which leaves us at as great an uncertainty as to the nature and efficacy of this Condition as we were before . Nor is the true sense of things at all illustrated , but rather darkened by such notions . If we may introduce Words into Religion no where used in the Scripture ( as we may and must if we design to bring light , and communicate proper apprehensions of the things contained unto the minds of men ) yet are we not to take along with them arbitrary pre-conceived senses , forged either among Lawyers , or in the Peripatetical School . The use of them in the most approved Authors of the Language whereunto they do belong , and their common vulgar acceptation among our selves , must determine their sense and meaning . It is known what confusion in the minds of men , the Introduction of words into Ecclesiastical Doctrines , of whose signification there hath not been a certain determinate Rule agreed on , hath produced . So the word Merit was introduced by some of the Ancients , ( as is plain from the design of their Discourses where they use it ) for impetration or acquisition quovis modo ; by any means whatever . But there being no cogent Reason to confine the Word unto that precise signification , it hath given occasion to as great a Corruption as hath befallen Christian Religion . We must therefore make use of the best means we have to understand the meaning of this word , and what is intended by it , before we admit of its use in this case . Conditio in the best Latine Writers is variously used ; answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek : That is , Status , Fortuna , Dignitas , Causa , Pactum initum . In which of their significations it is here to be understood is not easie to be determined . In common use among us , it sometimes denotes the State and Quality of men , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes a valuable consideration of what is to be done ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But herein it is applied unto things in great variety ; sometimes the principal procuring purchasing cause is so expressed . As the Condition whereon a man lends another an hundred pound , is that he be paid it again with Interest . The Condition whereon a man conveyeth his Land unto another , is , that he receive so much money for it . So a Condition is a valuable consideration . And sometimes it signifies such things as are added to the principal cause whereon its operation is suspended . As a man bequeaths an hundred pound unto another , on condition that he come or go to such a place to demand it . This is no valuable consideration , yet is the effect of the principal cause , or the Will of the Testator suspended thereon . And as unto Degrees of respect unto that whereof any thing is a Condition , as to purchase , procurement , valuable consideration , necessary presence , the variety is endless . We therefore cannot obtain a determinate sense of this word Condition , but from a particular declaration of what is intended by it , wherever it is used . And although this be not sufficient to exclude the Vse of it from the Declaration of the way and manner how we are justified by Faith ; yet is it so to exclude the imposition of any precise signification of it , any other than is given it by the matter treated of . Without this every thing is left ambiguous and uncertain whereunto it is applied . For Instance ; It is commonly said that Faith and New Obedience are the Condition of the New Covenant . But yet because of the ambiguous signification and various use of that term ( Condition ) we cannot certainly understand what is intended in the Assertion . If no more be intended , but that God in and by the New Covenant doth indispensibly require these things of us , that is , the Restipulation of a good Conscience towards God by the Resurrection of Christ from the dead , in order unto his own Glory , and our full enjoyment of all the Benefits of it , it is unquestionably true . But if it be intended , that they are such a Condition of the Covenant , as to be by us performed antecedently unto the participation of any Grace , Mercy , or Priviledge of it , so as that they should be the consideration and procuring causes of them , that they should be all of them as some speak , the Reward of our Faith and Obedience , it is most false , and not only contrary to express Testimonies of Scripture , but destructive of the nature of the Covenant it self . If it be intended that these things , though promised in the Covenant and wrought in us by the Grace of God , are yet Duties required of us in order unto the participation and enjoyment of the full End of the Covenant in Glory , it is the Truth which is asserted . But if it be said that Faith and New Obedience , that is the Works of Righteousness which we do , are so the Condition of the Covenant , as that whatever the one is ordained of God as a means of , and in order to such or such an End , as Justification , that the other is likewise ordained unto the same End , with the same kind of Efficacy , or with the same respect unto the effect , it is expresly contrary to the whole scope and express Design of the Apostle on that Subject . But it will be said that a Condition in the sense intended , when Faith is said to be the Condition of our Justification , is no more but that it is causa sine qua non ; which is easie enough to be apprehended . But yet neither are we so delivered out of uncertainties , into a plain understanding of what is intended . For these causae sine quibus non , may be taken largely or more strictly and precisely . So are they commonly distinguished by the Masters in these Arts. Those so called in a larger sense , are all such causes in any kind of efficiency or merit , as are inferiour unto principal Causes , and would operate nothing without them , but in conjunction with them have a real effective influence , Physical or Moral , into the production of the effect . And if we take a Condition to be a causa sine qua non , in this sense , we are still at a loss what may be its Use , Efficiency or Merit , with respect unto our Justification . If it be taken more strictly for that which is necessarily present , but hath no causality in any kind , not that of a receptive Instrument , I cannot understand how it should be an Ordinance of God. For every thing that he hath appointed unto any end Moral or Spiritual , hath by virtue of that Appointment , either a symbolical instructive efficacy , or an active efficiency , or a rewardable condecency with respect unto that End. Other things may be generally and remotely necessary unto such an End , so far as it partakes of the order of natural beings , which are not Ordinances of God with respect thereunto , and so have no kind of causality with respect unto it , as it is Moral or Spiritual . So the Air we breath is needful unto the preaching of the Word , and consequently a causa sine qua non thereof ; but an Ordinance of God with especial respect thereunto it is not . But every thing that he appoints unto an especial spiritual End , hath an Efficacy or Operation in one or other of the ways mentioned . For they either concur with the principal cause in its internal Efficiency , or they operate externally in the removal of Obstacles and Hinderances that oppose the principal cause in its Efficiency . And this excludes all causes sine quibus non strictly so taken from any place among Divine Ordinances . God appoints nothing for an End that shall do nothing . His Sacraments are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by virtue of his Institution do exhibit that Grace which they do not in themselves contain . The preaching of the Word hath a real Efficiency unto all the Ends of it ; so have all the Graces and Duties that he worketh in us , and requireth of us ; by them all are we made meet for the Inheritance of the Saints in Light ; And our whole Obedience through his gracious Appointment hath a rewardable condecency with respect unto Eternal Life . Wherefore as Faith may be allowed to be the condition of our Justification , if no more be intended thereby , but that it is what God requires of us that we may be justified ; so to confine the declaration of its Vse in our Justification unto its being the condition of it , when so much as a determinate signification of it cannot be agreed upon , is subservient only unto the Interest of unprofitable strife and contention . To close these Discourses concerning Faith and its Vse in our Justification , some things must yet be added concerning its especial Object . For although what hath been spoken already thereon , in the description of its nature and object in general , be sufficient in general to state its especial Object also ; yet there having been an Enquiry concerning it , and debate about it in a peculiar notion , and under some especial terms , that also must be considered . And this is whether Justifying Faith in our Justification or its Vse therein , do respect Christ as a King and Prophet , as well as a Priest with the satisfaction that as such he made for us , and that in the same manner , and unto the same Ends and Purposes . And I shall be brief in this Enquiry , because it is but a late controversie , and it may be hath more of Curiosity in its Disquisition , than of Edification in its Determination . However being not , that I know of , under these terms stated in any publick Confessions of the Reformed Churches , it is free for any to express their Apprehensions concerning it . And to this purpose I say ; 1. Faith whereby we are justified in the receiving of Christ , principally respects his Person for all those Ends for which he is the Ordinance of God. It doth not in the first place as it is Faith in general , respect his Person absolutely , seeing its formal Object as such , is the Truth of God in the Proposition , and not the thing it self proposed . Wherefore it so respects and receives Christ as proposed in the Promise ; the Promise it self being the formal Object of its Assent . 2. We cannot so receive Christ in the Promise , as in that Act of receiving him to exclude the consideration of any of his Offices . For as he is not at any time to be considered by us , but as vested with all his Offices , so a distinct conception of the mind to receive Christ as a Priest , but not as a King or Prophet , is not Faith but unbelief , not the receiving but the rejecting of him . 3. In the receiving of Christ for Justification formally , our distinct express Design is to be justified thereby , and no more . Now to be justified is to be freed from the Guilt of sin , or to have all our sins pardoned , and to have a Righteousness wherewith to appear before God , so as to be accepted with him , and a Right to the Heavenly Inheritance . Every Believer hath other designs also , wherein he is equally concerned with this ; as namely , the Renovation of his Nature , the Sanctification of his Person , and Ability to live unto God in all holy Obedience . But the things before mentioned are all that he aimeth at or designeth in his Applications unto Christ , or his receiving of him unto Justification . Wherefore , 4. Justifying Faith in that Act or Work of it whereby we are justified , respecteth Christ in his Priestly Office alone , as he was the surety of the Covenant , with what he did in the discharge thereof . The Consideration of his other Offices is not excluded , but it is not formally comprised in the Object of Faith as Justifying . 5. When we say that the Sacerdotal Office of Christ , or the Blood of Christ , or the satisfaction of Christ is that alone which Faith respects in Justification , we do not exclude , yea we do really include and comprise in that Assertion , all that depends thereon , or concurs to make them effectual unto our Justification . As ( 1 ) The free Grace and Favour of God in giving of Christ for us and unto us , whereby we are frequently said to be justified , Rom. 3.24 . Ephes. 2.8 . Tit. 3.7 . His Wisdom , Love , Righteousness and Power , are of the same Consideration as hath been declared . ( 2 ) Whatever in Christ himself was necessary antecedently unto his discharge of that Office , or was consequential thereof , or did necessarily accompany it . Such was his Incarnation , the whole course of his Obedience , his Resurrection , Ascension , Exaltation and Intercession . For the Consideration of all these things is inseparable from the Discharge of his Priestly Office. And therefore is Justification either expresly or virtually assigned unto them also , Gen. 3.15 . 1 Joh. 3.8 . Heb. 2.13 , 14 , 15 , 16. Rom. 4.25 . Act. 5.31 . Heb. 7.27 . Rom. 8.34 . But yet wherever our Justification is so assigned unto them , they are not absolutely considered , but with respect unto their relation to his Sacrifice and Satisfaction . ( 3 ) All the means of the Application of the Sacrifice and Righteousness of the Lord Christ unto us are also included therein . Such is the principal Efficient cause thereof which is the Holy Ghost , whence we are said to be justified in the Name of our Lord Jesus Christ , and by the Spirit of our God , 1 Cor. 6.11 . and the instrumental cause thereof on the part of God , which is the Promise of the Gospel , Rom. 1.17 . Gal. 3.22 , 23. It would therefore be unduly pretended , that by this Assertion we do narrow or straiten the Object of Justifying Faith as it Justifies . For indeed we assign a respect unto the whole Mediatory Office of Christ , not excluding the Kingly and Prophetical parts thereof ; but only such a notion of them , as would not bring in more of Christ , but much of our selves into our Justification . And the Assertion as laid down may be proved . 1. From the Experience of all that are justified , or do seek for Justification according unto the Gospel . For under this notion of seeking for Justification , or a Righteousness unto Justification , they were all of them to be considered , and do consider themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , guilty before God , subject , obnoxious , liable unto his wrath in the curse of the Law ; as we declared in the Entrance of this Discourse , Rom. 3.19 . They were all in the same state that Adam was in after the Fall , unto whom God proposed the Relief of the Incarnation and Suffering of Christ , Gen. 3.15 . And to seek after Justification , is to seek after a discharge from this woful state and condition . Such persons have and ought to have other designs and desires also . For whereas the state wherein they are antecedent unto their Justification , is not only a state of Guilt and Wrath , but such also as wherein through the Depravation of their Nature , the power of sin is prevalent in them , and their whole Souls are defiled , they design and desire not only to be justified , but to be sanctified also . But as unto the Guilt of sin , and the want of a Righteousness before God , from which Justification is their Relief , herein I say they have respect unto Christ as set forth to be a Propitiation through Faith in his Blood. In their Design for Sanctification they have respect unto the Kingly and Prophetical Offices of Christ , in their especial exercise . But as to their freedom from the Guilt of sin , and their Acceptance with God , or their Justification in his sight , that they may be freed from condemnation , that they may not come into judgment ; it is Christ crucified , it is Christ lifted up as the brazen Serpent in the Wilderness , it is the Blood of Christ , it is the Propitiation that he was , and the Atonement that he made , it is his bearing their sins , his being made sin and the curse for them , it is his Obedience , the End which he put unto sin , and the Everlasting Righteousness which he brought in , that alone their Faith doth fix upon and acquiesce in . If it be otherwise in the Experience of any , I acknowledge I am not acquainted with it . I do not say that Conviction of sin is the only antecedent Condition of actual Justification . But this it is that makes a sinner subjectum capax Justificationis . No man therefore is to be considered as a person to be Justified , but he who is actually under the power of the Conviction of sin , with all the necessary consequents thereof . Suppose therefore any sinner in this Condition , as it is described by the Apostle , Rom. 3. Guilty before God , with his mouth stopped as unto any pleas , defences or excuses ; suppose him to seek after a Relief and Deliverance out of this estate , that is to be justified according to the Gospel ; he neither doth , nor can wisely take any other course than what he is there directed unto by the same Apostle , ver . 20 , 21 , 22 , 23 , 24 , 25. Therefore by the Deeds of the Law there shall no flesh be justified in his sight ; for by the Law is the knowledge of sin . But now the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets . Even the Righteousness of God , which is by Faith of Jesus Christ unto all , and upon all them that believe , for there is no difference ; For all have sinned , and come short of the Glory of God , Being justified freely by his Grace , through the Redemption that is in Jesus Christ ; whom God hath set forth to be a propitiation through Faith in his Blood , to declare his Righteousness for the remission of sins that are past , through the forbearance of God. Whence I argue ; That which a Guilty condemned sinner finding no hope , nor Relief from the Law of God the sole Rule of all his Obedience , doth betake himself unto by Faith that he may be delivered or justified , that is the especial Object of Faith as Justifying . But this is the Grace of God alone through the Redemption that is in Christ , or Christ proposed as a Propitiation through Faith in his Blood. Either this is so , or the Apostle doth not aright guide the Souls and Consciences of men in that condition wherein he himself doth place them . It is the Blood of Christ alone that he directs the Faith unto of all them that would be justified before God. Grace , Redemption , Propitiation , all through the Blood of Christ , Faith doth peculiarly respect and fix upon . This is that , if I mistake not , which they will confirm by their Experience , who have made any distinct observation of the actings of their Faith in their Justification before God. 2. The Scripture plainly declares that Faith as Justifying , respects the sacerdotal Office and Actings of Christ alone . In the great Representation of the Justification of the Church of Old in the Expiatory Sacrifice , when all their sins and iniquities were pardoned , and their persons accepted with God , the acting of their Faith was limited unto the Imposition of all their sins on the head of the Sacrifice by the high Priest , Lev. 16. By his knowledge , that is Faith in him shall my righteous Servant justifie many , for he shall bear their iniquities , Isa. 53.11 . That alone which Faith respects in Christ as unto the Justification of sinners , is his bearing their iniquities . Guilty convinced sinners look unto him by Faith , as those who were stung with fiery Serpents did to the Brazen Serpent ; that is , as he was lifted up on the Cross , Joh. 3.14 , 15. So did he himself express the nature and actings of Faith in our Justification , Rom. 3.24 , 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ , whom God hath set forth to be a Propitiation through Faith in his Blood. As he is a Propitiation , as he shed his Blood for us , as we have Redemption thereby , he is the peculiar Object of our Faith , with respect unto our Justification . See to the same purpose , Rom. 5.9 , 10. Ephes. 1.7 . Col. 1.14 . Ephes. 2.13 , 14 , 15 , 16. Rom. 8.3 , 4. He was made sin for us who knew no sin , that we might be made the Righteousness of God in him , 2 Cor. 5.21 . That which we seek after in Justification is a Participation of the Righteousness of God ; to be made the Righteousness of God , and that not in our selves but in another , that is in Christ Jesus . And that alone which is proposed unto our Faith as the means and cause of it , is , his being made sin for us , or a Sacrifice for sin , wherein all the Guilt of our sins was laid on him , and he bare all our Iniquities . This therefore is its peculiar Object herein . And wherever in the Scripture we are directed to seek for the forgiveness of sins by the Blood of Christ , receive the Atonement , to be justified through the Faith of him as crucified , the Object of Faith in Justification is limited and determined . But it may be pleaded in Exception unto the Testimonies , that no one of them doth affirm , that we are justified by Faith in the Blood of Christ alone ; so as to exclude the consideration of the other Offices of Christ and their actings , from being the Object of Faith in the same manner , and unto the same ends , with his Sacerdotal Office , and what belongs thereunto , or is derived from it . Answ. This exception derives from that common Objection against the Doctrine of Justification by Faith alone ; namely that , That exclusive term alone , is not found in the Scripture , or in any of the Testimonies that are produced for Justification by Faith. But it is replyed with sufficient evidence of Truth , that although the word be not found Syllabically used unto this purpose ; yet there are exceptive Expressions equivalent unto it , as we shall see afterwards . It is so in this particular instance also . For ( 1 ) whereas our Justification is expresly ascribed unto our Faith in the Blood of Christ , as the Propitiation for our Sins , unto our believing in him as Crucified for us , and it is no where ascribed unto our receiving of him as King , Lord , or Prophet ; it is plain , that the former Expressions are virtually exclusive of the later consideration . ( 2 ) I do not say , That the consideration of the Kingly and Prophetical Offices of Christ is excluded from our Justification , as works are excluded in Opposition unto Faith and Grace . For they are so excluded , as that we are to exercise an act of our minds in their positive Rejection , as saying , Get you hence , you have no Lot nor Portion in this matter . But as to these Offices of Christ , as to the Object of Faith as Justifying , we say only that they are not included therein . For so to believe to be justified by his Blood , as to exercise a positive act of the mind , excluding a compliance with his other Offices , is an impious Imagination . 3. Neither the Consideration of these Offices themselves , nor of any of the peculiar Acts of them , are suited to give the Souls and Consciences of convinced Sinners , that Relief which they seek after in Justification . We are not in this whole cause to lose out of our Eye , the state of the Person who is to be justified , and what it is he doth seek after , and ought to seek after , therein . Now this is Pardon of Sin , and Righteousness before God alone . That therefore , which is no way suited to give or tender this Relief unto him , is not , nor can be the Object of his Faith , whereby he is justified in that exercise of it , whereon his justification doth depend . This Relief it will be said , is to be had in Christ alone ; it is true , but under what Consideration ? For the sole design of the Sinner , is how he may be accepted with God , be at peace with him , have all his wrath turned away , by a Propitiation or Attonement . Now this can no otherwise be done , but by the acting of some one , towards God , and with God on his behalf ; for it is about the turning away of Gods Anger , and Acceptance with him , that the enquiry is made . It is by the Blood of Christ , that we are made nigh , who were far off ; Eph. 2.13 . By the Blood of Christ are we Reconciled who were Enemies ; v. 16. By the Blood of Christ we have Redemption . Rom. 3.24 , 25. Eph. 1.7 . &c. This therefore , is the Object of Faith. All the actings of the Kingly and Prophetical Offices of Christ , are all of them from God , that is in the Name and Authority of God towards us . Not any one of them is towards God on our behalf , so as that by vertue of them , we should expect Acceptance with God. They are all Good , Blessed , Holy , in themselves , and of an eminent tendency unto the Glory of God in our Salvation : Yea , they are no less necessary unto our Salvation to the praise of Gods Grace , then are the Attonement for Sin and Satisfaction which he made ; for from them is the way of life Revealed unto us , Grace communicated , our Persons sanctified , and the Reward bestowed . Yea , in the exercise of his Kingly power doth the Lord Christ doth pardon and justifie Sinners . Not that he did as a King constitute the Law of Justification , for it was given and established in the first Promise , and he came to put it in Execution ; Joh. 3.16 . But in the vertue of his Attonement and Righteousness imputed unto them , he doth both pardon and justifie Sinners . But they are the acts of his Sacerdotal Office alone , that respect God on our behalf . Whatever he did on Earth with God for the Church , in Obedience , Suffering , and Offering up of himself , whatever he doth in Heaven in Intercession , and Appearance in the presence of God for us , it all entirely belongs unto his Priestly Office. And in these things alone doth the Soul of a convinced Sinner find Relief , when he seeks after Deliverance from the state of Sin and Acceptance with God. In these therefore alone the peculiar Object of his Faith , that which will give him Rest and Peace , must be comprized . And this last consideration is of it self sufficient to determine this difference . Sundry things are Objected against this Assertion , which I shall not here at large discuss , because what is material in any of them , will occur on other occasions , where its consideration will be more proper . In general it may be pleaded , that Justifying Faith is the same with saving Faith ; nor is it said , that we are justified by this or that part of Faith , but by Faith in General , that is , as taken essentially for the entire Grace of Faith. And as unto Faith in this sense , not only a respect unto Christ in all his Offices , but Obedience it self also is included in it , as is evident in many places of the Scripture . Wherefore there is no Reason why we should limit the Object of it , unto the Person of Christ as acting in the discharge of his Sacerdotal Office , with the Effects and Fruits thereof . Answ. 1. Saving Faith , and Justifying Faith in any Believer are one and the same , and the Adjuncts of Saving and Justifying are but external Denominations , from its distinct Operations and Effects . But yet Saving Faith doth act in a peculiar manner , and is of peculiar use in Justification , such as it is not of under any other Consideration whatever . Wherefore ( 2 ) Although Saving Faith as it is described in General , do ever include Obedience , not as its Form or Essence , but as the necessary Effect is included in the cause , and the Fruit in the Fruit-bearing juyce , and is often mentioned as to its Being and Exercise , where there is no express mention of Christ , his Blood , and his Righteousness , but is applied unto all the Acts , Duties , and Ends of the Gospel ; yet this proves not at all , but that as unto its Duty , Place , and acting in our Justification , it hath a peculiar Object . If it could be proved , that where Justification is ascribed unto Faith , that there it hath any other Object assigned unto it , as that which it rested in for the pardon of Sin and Acceptance with God , this Objection were of some force . But this cannot be done . ( 3 ) This is not to say , that we are justified by a part of Faith , and not by it as considered essentially ; for we are justified by the entire Grace of Faith , acting in such a peculiar way and manner ; as others have observed . But the Truth is , we need not insist on the Discussion of this Enquiry . For the true meaning of it is , not whether any thing of Christ is to be excluded from being the Object of Justifying Faith , or of Faith in our Justification , but what in and of our selves under the name of receiving Christ , as our Lord and King is to be admitted unto an Efficiency or Conditionality in that work . As it is granted , that justifying Faith is the receiving of Christ , so whatever belongs unto the Person of Christ , or any Office of his , or any Acts in the discharge of any Office , that may be reduced unto any cause of our Justification , the meritorious , procuring , material , formal , or manifesting cause of it , is so far as it doth so , freely admitted to belong unto the Object of Justifying Faith. Neither will I contend with any upon this disadvantageous stating of the Question , What of Christ is to be esteemed the Object of Justifying Faith , and what is not so . For the thing intended is only this ; whether our own Obedience , distinct from Faith , or included in it , and in like manner as Faith , be the condition of our Justification before God. This being that which is intended , which the other question is but invented to lead unto a compliance with , by a more specious pretence then in it self it is capable of under those terms , it shall be examined and no otherwise . CHAP. IV. Of Justification , the notion and signification of the Word in the Scripture . UNto the right understanding of the nature of Justification , the proper sense and signification of these words themselves , Justification and to justifie , is to be enquired into . For until that is agreed upon , it is impossible that our Discourses concerning the thing it self should be freed from equivocation . Take words in various senses , and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signifie . And so it hath actually fallen out in this case , as we shall see more fully afterwards . Some taking these words in one sense , some in another , have appeared to deliver contrary Doctrines concerning the thing it self , or our Justification before God ; who yet have fully agreed in what the proper determinate sense or sigfication of the words doth import . And therefore the true meaning of them hath been declared and vindicated already by many . But whereas the right stating hereof , is of more moment unto the Determination of what is principally controverted about the Doctrine it self , or the thing signified , than most do apprehend ; and something at least remains to be added for the Declaration and Vindication of the import and only signification of these words in the Scripture , I shall give an account of my observations concerning it , with what diligence I can . The Latine Derivation and Composition of the word Justificatio would seem to denote an internal change from inherent Unrighteousness , unto Righteousness likewise inherent ; by a Physical motion , and Transmutation , as the Schoolmen speak . For such is the signification of words of the same Composition . So Sanctification , Mortification , Vivification , and the like do all denote a real internal Work on the Subject spoken of . Hereon in the whole Roman School , Justification is taken for Justifaction , or the making of a man to be inherently Righteous by the infusion of a principle or habit of Grace , who was before inherently and habitually unjust and unrighteous . Whilst this is taken to be the proper signification of the word ; we neither do , nor can speak ad idem in our Disputations with them about the cause and nature of that Justification , which the Scripture teacheth . And this appearing sense of the Word possibly deceived some of the Antients , as Austin in particular , to declare the Doctrine of free gratuitous sanctification , without respect unto any Works of our own , under the name of Justification . For neither he nor any of them , ever thought of a Justification before God , consisting in the pardon of our sins and the Acceptation of our Persons as Righteous , by vertue of any inherent habit of Grace infused into us , or acted by us . Wherefore the subject matter must be determined by the Scriptural use and signification of these words , before we can speak properly or intelligibly concerning it . For if to Justifie men in the Scripture , signifie to make them subjectively and inherently Righteous , we must acknowledge a mistake in what we Teach concerning the nature and causes of Justification . And if it signifie no such thing , all their Disputations about Justification by the infusion of Grace and inherent Righteousness thereon fall to the Ground . Wherefore all Protestants ( and the Socinians all of them comply therein ) do affirm that the use and signification of these words is Forensick , denoting an Act of Jurisdiction . Only the Socinians , and some others would have it to consist in the pardon of sin only , which indeed the word doth not at all signifie . But the sense of the word , is to Assoil , to Acquit , to Declare and pronounce Righteous upon a Trial , which in this case , the pardon of Sin doth necessarily accompany . Justificatio and Justifico belong not indeed unto the Latine Tongue ; nor can any good Authour be produced who ever used them , for the making of him inherently Righteous by any means who was not so before . But whereas these words were coyned and framed to signifie such things as are intended , we have no way to determine the signification of them , but by the consideration of the nature of the things , which they were invented to declare and signifie . And whereas in this Language these words are derived from Jus and Justum , they must respect an Act of Jurisdiction , rather then a Physical Operation or infusion . Justificari is Justus censeri , pro justo haberi ; to be esteemed , accounted or adjudged Righteous . So a Man was made Justus Filius in Adoption unto him , by whom he was Adopted : Which what it is , is well declared by Budaeus . Cajus lib. 2. F. de Adopt . De Arrogatione loquens — ; Is qui adoptat rogatur , id est , interrogatur , an velit eum quem adopturus sit , Justum sibi Filium esse . Justum ( saith he ) intelligo non verum , ut aliqui censent , sed omnibus partibus ut ita dicam Filiationis , veri Filij vicem obtinentem , naturalis & legitimi Filij loco sedentem . Wherefore as by Adoption , there is no internal inherent change made in the Person Adopted ; but by vertue thereof he is esteemed and adjudged as a true Son , and hath all the rights of a legitimate Son ; so by Justification , as to the importance of the word , a man is only esteemed , declared and pronounced Righteous , as if he were compleatly so . And in the present case , Justification and gratuitous Adoption are the same Grace for the substance of them , Joh. 1.12 . only respect is had in their different denomination of the same Grace , unto different effects or priviledges that ensue thereon . But the true and genuine signification of these words is to be determined from those in the Original languages of the Scripture which are expounded by them . In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lxx. render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job . 27.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chap. 13.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 17.15 . To shew or declare one Righteous ; to appear Righteous ; to judge any one Righteous . And the sense may be taken from any one of them , as Chap. 13.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold now I have ordered my cause , I know that I shall be justified . The ordering of his cause , ( his Judgment ) his cause to be judged on , is his preparation for a sentence , either of Absolution or Condemnation ; and hereon his confidence was that he should be Justified , that is , absolved , acquitted , pronounced Righteous . And the sense is no less pregnant in the other places ; commonly they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof I shall speak afterwards . Properly it denotes an Action towards another , ( as Justification , and to justifie do ) in Hiphil only : and a reciprocal Action of a man on himself in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hereby alone is the true sense of these words determined . And I say that in no place , or on any occasion , is it used in that Conjugation wherein it denotes an Action towards another , in any other sense , but to absolve , acquit , esteem , declare , pronounce Righteous , or to impute Righteousness , which is the Forensick sense of the word we plead for ; that is its constant use and signification , nor doth it ever once signifie to make inherently Righteous ; much less to pardon or forgive , so vain is the pretence of some that Justification consists only in the pardon of Sin , which is not signified by the Word in any one place of Scripture . Almost in all places this sense is absolutely unquestionable ; nor is there any more then one which will admit of any debate , and that on so faint a pretence as cannot prejudice its constant use and signification in all other places . Whatever therefore an infusion of inherent Grace may be , or however it may be called , Justification it is not , it cannot be ; the Word no where signifying any such thing . Wherefore those of the Church of Rome do not so much oppose Justification by Faith through the Imputation of the Righteousness of Christ , as indeed deny that there is any such thing as Justification . For that which they call the first Justification , consisting in the infusion of a principle of inherent Grace , is no such thing as Justification . And their second Justification which they place in the merit of Works wherein Absolution or pardon of Sin , hath neither place nor consideration , is inconsistent with Evangelical Justification , as we shall shew afterwards . This Word therefore , whether the act of God towards men , or of men towards God , or of men among themselves , or of one towards another be expressed thereby , is always used in a Forensick sense , and doth not denote a Physical operation , Transfusion or Transmutation . 2 Sam. 15.4 . If any man hath a Suit or Cause let him come to me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will do him Justice ; I will Justifie him , judge in his Cause and pronounce for him . Deut. 25.1 . If there be a Controversie among men , and they come to Judgment , that the Judges may judge them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall justifie the Righteous , pronounce sentence on his side , whereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall condemn the wicked ; make him wicked , as the Word signifies ; that is , judge , declare and pronounce him wicked , whereby he becomes so judicially , and in the eye of the Law ; as the other is made Righteous , by declaration and acquitment . He doth not say this shall pardon the Righteous , which to suppose would overthrow both the Antithesis and design of the place . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much to infuse wickedness into a man , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to infuse a principle of Grace or Righteousness into him . The same Antithesis occurs ; Prov. 17.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that justifieth the wicked , and condemneth the Righteous . Not he that maketh the wicked inherently Righteous , not he that changeth him inherently from Unrighteous unto Righteousness : But he that without any Ground , Reason or Foundation acquits him in Judgment , or declares him to be Righteous , is an Abomination unto the Lord. And although this be spoken of the Judgment of men , yet the Judgment of God also is according unto this Truth . For although he Justifieth the Vngodly , those who are so in themselves ; yet he doth it on the ground and consideration of a perfect Righteousness made theirs by Imputation ; and by another act of his Grace , that they may be meet Subjects of this Righteous Favour , really and inherently changeth them from Unrighteousness unto Holiness , by the Renovation of their Natures : And these things are singular in the actings of God , which nothing amongst men hath any Resemblance unto or can represent . For the Imputation of the Righteousness of Christ , unto a Person in himself ungodly unto his Justification , or that he may be acquitted , absolved , and declared Righteous , is built on such Foundations , and procedeth on such Principles of Righteousness , Wisdom , and Soveraignty , as have no place among the actions of men , nor can have so , as shall afterwards be declared . And moreover , when God doth Justifie the ungodly on the account of the Righteousness imputed unto him , he doth at the same instant , by the power of his Grace , make him inherently and subjectively Righteous or Holy , which men cannot do one towards another . And therefore whereas mans Justifying of the wicked , is to justifie them in their wicked ways , whereby they are constantly made worse and more obdurate in evil ; when God justifies the ungodly , their change from personal unrighteousness and unholiness , unto Righteousness and Holiness , doth necessarily and infallibly accompany it . To the same purpose is the word used ; Isa. 5.23 . Which justifie the wicked for Reward . Chap. 50.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is near that justifieth me , who shall contend with me , let us stand together , who is my Adversary , let him come near unto ; Behold the Lord God will help me , who shall condemn me ; Where we have a full Declaration of the proper sense of the Word , which is to acquit and pronounce Righteous on a Trial. And the same sense is fully expressed in the former Antithesis . 1 Kings . 8.31 , 32. If any man trespass against his Neighbour , and an Oath be laid upon him to cause him to swear , and the Oath came before thine Altar in this House ; then hear thou in Heaven and do , and judge thy Servants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn the wicked , to charge his wickedness on him , to bring his way on his head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to justifie the Righteous . The same words are repeated 2 Chron. 6.22 , 23. Psal. 82.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do justice to the Afflicted and Poor ; that is , justifie them in their cause against Wrong and Oppression . Exod. 23.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not justifie the wicked ; absolve , acquit , or pronounce him Righteous . Job . 27.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it far from me that I should justifie you , or pronounce sentence on your side , as if you were Righteous . Isa. 53.11 . By his knowledge my Righteous servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall justifie many ; the reason whereof is added : For he shall bear their Iniquities , whereon they are absolved and justified . Once it is used in Hithpael , wherein a reciprocal action is denoted , that whereby a man Justifieth himself . Gen. 44.16 . And Judah said , what shall we say unto my Lord ? what shall we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how shall we justify our selves , God hath found out our Iniquity ? they could plead nothing why they should be absolved from Guilt . Once the Participle is used to denote the outward instrumental cause of the Justification of others , in which place alone there is any doubt of its sense . Dan. 12.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; And they that justify many ; namely , in the same sense that the Preachers of the Gospel are said to save themselves and others . 1 Tim. 4.16 . For men may be no less the Instrumental causes of the Justification of others , than of their Sanctification . Wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal , signifies justum esse , and sometimes juste agere , which may relate unto inherent Righteousness ; yet where any action towards another is denoted , this word signifies nothing , but to esteem , declare , pronounce , and adjudge any one absolved , acquitted , cleared , justified : There is therefore no other kind of Justification once mentioned in the Old Testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used to the same purpose in the New Testament , and that alone . Neither is this word used in any good Author whatever , to signifie the making of a man Righteous by any applications to produce internal Righteousness in him ; but either to absolve and acquit , to judge , esteem , and pronounce Righteous , or on the contrary to condemn So Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It hath two signifiications , to punish , and to account Righteous . And he confirms this sense of the word by Instances out of Herodotus , Appianus , and Josephus . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with an Accusative case , that is , when it respects and effects a Subject , a Person , it is either to condemn and punish , or to esteem and declare Righteous ; and of this latter sense , he gives pregnant instances in the next words . Hesychius mentions only the first signification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They never thought of any sense of this word , but what is Forensick . And in our Language to be Justified , was commonly used formerly , for to be judged and sentenced ; as it is still among the Scots . One of the Articles of Peace between the two Nations at the surrender of Leith , in the days of Edward the sixth was ; That if any one committed a crime , he should be justified by the Law , upon his Trial. And in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Jus in judicio auferre ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is justum censere , declarare , pronuntiare ; and how in the Scriptures it is constantly opposed unto condemnare , we shall see immediately . But we may more distinctly consider the use of this Word in the New Testament , as we have done that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old ▪ And that which we enquire concerning is , whether this word be used in the New Testament , in a Forensick sense to denote an Act of Jurisdiction , or in a Physical sense to express an internal change or mutation , the infusion of an habit of Righteousness , and the denomination of the person to be Justified thereon ; or whether it signifieth not pardon of sin . But this we may lay aside ; For surely no man was ever yet so fond , as to pretend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to pardon sin ; yet is it the only word apply'd to express our Justification in the New Testament . For if it be taken only in the former sense , then that which is pleaded for by those of the Roman Church , under the name of Justification , whatever it be , however good , useful and necessary , yet Justification it is not , nor can be so called ; seeing it is a thing quite of another nature than what alone is signified by that word . Matth. 11.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Wisdom is justified of her Children , not made just , but approved and declared . Chap. 12.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the words thou shalt be Justified ; not made just by them , but judged according to them , as is manifest in the Antithesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by thy words thou shalt be condemned . Luke . 7.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they justified God ; not surely by making him Righteous in himself , but by owning , avowing and declaring his Righteousness ; Chap. 10.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He willing to justifie himself , to declare and maintain his own Righteousness . To the same purpose ; Chap. 16.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; you are they that justifie your selves before men , they did not make themselves internally Righteous , but approved of their own condition ; as our Saviour declares in the place ; Chap. 18.14 . The Publican went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justified unto his House ; that is acquitted , absolved , pardoned , upon the confession of his sin , and supplication for Remission . Act. 13.38 , 39. with Rom. 2.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The doers of the Law shall be justified . The place declares directly the nature of our Justification before God , and puts the signification of the word out of question . For Justification ensues , as the whole effect of inherent Righteousness according unto the Law : And therefore it is not the making of us Righteous ; which is irrefragable . It is spoken of God ; Rom. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That thou mayest be justified in thy sayings , where to ascribe any other sense to the word is Blasphemy . In like manner the same word is used , and in the same signification ; 1 Cor. 4.4 . 1 Tim. 3.16 . Rom. 3.20 , 26 , 28 , 30. Chap. 4.2 , 5. Chap. 5.1 , 9. Chap. 6.7 . Chap. 8.30 . Gal. 2.16 , 17. Chap. 3.11 , 24. Chap. 5.4 . Tit. 3.7 . Jam. 2.22 , 24 , 25. And in no one of these instances can it admit of any other signification , or denote the making of any man Righteous by the infusion of an habit , or principle of Righteousness , or any internal mutation whatever . It is not therefore in many places of Scripture as Bellarmine grants , that the words we have insisted on , do signifie the declaration or juridical pronuntiation of any one to be Righteous , but in all places where they are used , they are capable of no other but a Forensick sense ; especially , is this evident where mention is made of Justification before God. And because in my judgment this one consideration doth sufficiently defeat all the pretences of those of the Roman Church about the nature of Justification , I shall consider what is excepted against the observation insisted on , and remove it out of our way . Lud. de Blanc . In his Reconciliatory endeavours on this Article of Justification ( Thes. de usu & acceptatione vocis , Justificandi ) grants unto the Papists , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in sundry places of the New Testament , signifie to renew , to sanctifie , to infuse an habit of Holiness or Righteousness according as they plead . And there is no reason to think but he hath grounded that concession on those instances , which are most pertinent unto that purpose . Neither is it to be expected that a better countenance will be given by any unto this concession , then is given it by him . I shall therefore examine all the instances which he insists upon unto this purpose , and leave the determination of the difference unto the judgment of the Reader . Only I shall premise that which I judge not an unreasonable demand ; namely , That if the signification of the word in any , or all the places which he mentions , should seem doubtful unto any ( as it doth not unto me ) that the uncertainty of a very few places , should not make us question the proper signification of a word , whose sense is determined in so many , wherein it is clear and unquestionable . The first place he mentioneth , is that of the Apostle Paul himself , Rom. 8.30 . Moreover whom he did predestinate , them he also called ; and whom he called , them he also justified , and whom he justified them he also glorified . The reason whereby he pleads that by justified in this place , an internal work of inherent Holiness in them that are predestinated is designed , is this and no other . It is not , saith he , likely that the Holy Apostle in this enumeration of gracious Priviledges , would omit the mention of our Sanctification by which we are freed from the service of sin , and adorned with true internal Holiness and Righteousness : But this is utterly omitted , if it be not comprized under the name and title of being Justified ; For it is absurd with some , to refer it unto the Head of Glorification . Answ. ( 1 ) The Grace of Sanctification , whereby our natures are spiritually washed , purified and endowed with a principle of life , Holiness and Obedience unto God , is a Priviledge unquestionably great and excellent , and without which none can be saved . Of the same nature also is our Redemption by the Blood of Christ. And both these doth this Apostle in other places without number , declare , commend , and insist upon . But that he ought to have introduced the mention of them , or either of them in this place , seeing he hath not done so , I dare not judge . 2. If our Sanctification be included or intended in any of the Priviledges here expressed , there is none of them , Predestination only excepted , but it is more probably to be reduced unto , than unto that of being justified . Indeed in Vocation it seems to be included expresly . For whereas it is effectual Vocation , that is intended wherein an Holy principle of spiritual life , or Faith it self is communicated unto us , our Sanctification radically , and as the effect in its adaequate immediate cause is contained in it . Hence we are said to be called to be Saints ; Rom. 1.7 . which is the same with being Sanctified in Christ Jesus . 1 Cor. 1.2 . And in many other places is Sanctification included in Vocation . 3. Whereas our Sanctification in the infusion of a principle of spiritual life , and the actings of it unto an encrease in duties of Holiness , Righteousness and Obedience , is that , whereby we are made meet for Glory , and is of the same nature essentially with Glory it self , whence its advances in us , are said to be from Glory to Glory ; 2 Cor. 3.18 . and Glory it self is called the Grace of life ; 1 Pet. 3.7 . It is much more properly expressed by our being Glorified , than by being Justified , which is a Priviledge quite of another nature . However it is evident , that there is no reason why we should depart from the general use and signification of the Word , no circumstance in the Text compelling us so to do . The next place that he gives up unto this signification is 1 Cor. 6.11 . Such were some of you , but you are washed , but ye are Sanctified , but ye are Justified in the name of our Lord Jesus , and by the Spirit of our God ; That by Justification here , the infusion of an inherent principle of Grace making us inherently Righteous , is intended , he endeavoureth to prove by three Reasons . ( 1 ) Because Justification is here ascribed unto the Holy Ghost , ye are justified by the Spirit of our God. But to renew us is the properwork of the Holy Spirit . ( 2 ) It is manifest , he says , That by Justification , the Apostle doth signifie some change in the Corinthians , whereby they ceased to be what they were before . For they were Fornicators and Drunkards , such as could not inherit the Kingdom of God , but now were changed , which proves a real inherent work of Grace , to be intended . ( 3 ) If Justification here signifie nothing , but to be absolved from the punishment of sin , then the reasoning of the Apostle will be infirm and frigid . For after he hath said that which is greater , as heightning of it , he addeth the less : For it is more to be washed , then merely to be freed from the punishment of sin . Answ. 1. All these reasons prove not , that it is the same to be Sanctified and to be Justified , which must be , if that be the sense of the latter , which is here pleaded for . But the Apostle makes an express distinction between them , and as this Author observes , proceeds from one to another by an ascent from the lesser to the greater . And the infusion of an habit or principle of Grace , or Righteousness Evangelical , whereby we are inherently Righteous , by which he explains plains our being justified in this place , is our Sanctification and nothing else . Yea , and Sanctification is here distinguished from washing ; but ye are washed , but ye are Sanctified ; So as that it peculiarly in this place denotes positive habits of Grace and Holiness : Neither can he declare the nature of it , any way different from what he would have expressed by , being Justified . 2. Justification is ascribed unto the Spirit of God , as the principal efficient cause of the Application of the Grace of God and Blood of Christ , whereby we are Justified , unto our Souls and Consciences . And he is so also of the operation of that Faith whereby we are Justified ; whence , although we are said to be justified by him , yet it doth not follow that our Justification consists in the Renovation of our natures . 3. The change and mutation that was made in these Corinthians , so far as it was Physical in effects inherent , ( as such there was ) the Apostle expresly ascribes unto their washing and Sanctification ; So that there is no need to suppose this change to be expressed by their being Justified . And in the real change asserted , that is , in the Renovation of our Natures , consists the true entire work and nature of our Sanctification . But whereas by reason of the vitious habits and practices mentioned , they were in a state of Condemnation , and such as had no right unto the Kingdom of Heaven , they were by their Justification changed and transferred out of that state into another , wherein they had peace with God , and right unto life Eternal . 4. The third reason proceeds upon a mistake ; namely , That to be justified , is only to be freed from the punishment due unto sin . For it comprizeth both the Non-imputation of sin , and the Imputation of Righteousness , with the priviledge of Adoption and right unto the Heavenly Inheritance , which are inseparable from it . And although it doth not appear that the Apostle in the enumeration of these Priviledges , did intend a process from the lesser unto the greater ; nor is it safe for us to compare the unutterable effects of the Grace of God by Christ Jesus , such as Sanctification and Justification are , and to determine which is greatest , and which is least ; yet following the conduct of the Scripture , and the due consideration of the things themselves , we may say that in this life we can be made partakers of no greater Mercy or Priviledge , than what consists in our Justification . And the Reader may see from hence , how impossible it is to produce any one place wherein the words , Justification , and to justifie , do signifie a real internal Work and Physical operation ; in that this learned man , a person of more then ordinary perspicuity , candor and judgment , designing to prove it , insisted on such instances , as give so little countenance unto what he pretended . He adds , Tit. 3.5 , 6 , 7. Not by works of Righteousness which we have done , but according unto his Mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost ; which he shed on us abundantly through Jesus Christ our Saviour ; that being justified by his Grace , we should be made Heirs according unto the hope of Eternal life . The argument which he alone insists upon to prove , that by Justification here , an infusion of internal Grace is intended , is this ; That the Apostle affirming first , that God saved us , according unto his Mercy by the washing of Regeneration , and renewing of the Holy Ghost , and afterwards affirming that we are Justified by his Grace , he supposes it necessary , that we should be Regenerate and renewed , that we may be justified ; and if so , then our Justification contains and compriseth our Sanctification also . Answ. The plain truth is , the Apostle speaks not one word of the Necessity of our Sanctification , or Regeneration , or Renovation by the Holy Ghost , antecedently unto our Justification , a supposition whereof contains the whole force of this Argument . Indeed he assigns our Regeneration , Renovation , and Justification all the means of our Salvation , all equally unto Grace and Mercy , in opposition unto any works of our own , which we shall afterwards make use of . Nor is there intimated by him , any order of precedency , or connexion between the things that he mentions , but only between Justification and Adoption , Justification having the priority in order of nature ; that being justified by his Grace , we should be Heirs according to the hope of Eternal life . All the things he mentions are inseparable . No man is Regenerate or renewed by the Holy Ghost , but withal he is justified . No man is justified , but withal he is renewed by the Holy Ghost . And they are all of them equally of Soveraign Grace in God in opposition unto any works of Righteousness that we have wrought . And we plead for the freedom of Gods Grace in Sanctification , no less then in Justification . But that it is necessary that we should be Sanctified that we may be justified before God , who justifieth the ungodly ; the Apostle says not in this place , nor any thing to that purpose ; neither yet if he did so , would it at all prove , that the signification of that expression to be justified , is to be sanctified , or to have inherent Holiness and Righteousness wrought in us . And these Testimonies would not have been produced to prove it , wherein these things are so expresly distinguished , but that there are none to be found of more force or evidence . The last place wherein he grants this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Revel . 22.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui Justus est , Justificetur adhuc ; which place is pleaded by all the Romanists . And our Author says , they are but few among the Protestants who do not acknowledge that the word cannot be here used in a Forensick sense ▪ but that to be justified , is to go on and encrease in Piety and Righteousness . Answ. But ( 1 ) There is a great objection lies in the way of any Argument from these words ; namely , from the various Reading of the place . For many antient Copies read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the vulgar renders Justificetur adhuc , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Let him that is Righteous work Righteousness still , as doth the Printed Copy which now lyeth before me . So it was in the Copy of the Complutensian Edition which Stephens commends above all others ; and in one more antient Copy that he used . So it is in the Syriack and Arabick published by Huterus , and in our own Polyglot . So Cyprian reads the words de bono patientiae ; Justus autem adhuc justiora faciat , similiter & qui sanctus sanctiora . And I doubt not but that is the true reading of the place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being supplied by some to comply with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ensues . And this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar unto this Apostle , being no where used in the New Testament , ( nor it may be in any other Author ) but by him . And he useth it expresly ; 1 Epist. 2.29 . and Chap. 3.7 . where those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do plainly contain what is here expressed . ( 2 ) To be justified , as the word is rendred by the vulgar , let him be justified more ( as it must be rendred , if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retained ) respects an act of God , which neither in its beginning nor continuation is prescribed unto us as a duty , nor is capable of increase in degrees as we shall shew afterwards . ( 3 ) Men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally from inherent Righteousness ; and if the Apostle had intended Justification in this place , he would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which things prefer the Complutensian , Syriack , and Arabick , before the vulgar reading of this place . If the vulgar reading be retained , no more can be intended , but that he who is Righteous , should so proceed in working Righteousness , as to secure his justified estate unto himself , and to manifest it before God and the World. Now whereas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used 36 times in the New Testament , these are all the places , whereunto any exception is put in against their Forensick signification ; And how ineffectual these exceptions are , is evident unto any impartial Judge . Some other Considerations may yet be made use of and pleaded to the same purpose : Such is the opposition that is made between Justification and Condemnation ; So is it , Isa. 50.8 , 9. Prov. 17.15 . Rom. 5.16 , 18. Chap. 8.33 , 34. and in sundry other places , as may be observed in the preceding enumeration of them . Wherefore as Condemnation is not the infusing of an habit of wickedness into him that is condemned ; nor the making of him to be inherently wicked , who was before Righteous ; but the passing a sentence upon a man with respect unto his wickedness ; no more is Justification the change of a person from inherent unrighteousness unto Righteousness , by the infusion of a principle of Grace , but a sentential Declaration of him to be Righteous . Moreover , the thing intended is frequently declared in the Scripture by other aequivalent terms , which are absolutely exclusive of any such sense , as the infusion of an habit of Righteousness ; So the Apostle expresseth it by the Imputation of Righteousness without Works ; Rom. 4.6 , 11. And calls it the Blessedness , which we have by the pardon of sin , and the covering of Iniquity in the same place . So it is called Reconciliation with God ; Rom. 5.9 , 10. To be justified by the Blood of Christ , is the same with being Reconciled by his Death . Being now justified by his Blood , we shall be saved from wrath by him . For if when we were Enemies we were reconciled to God by the Death of his Son , much more being reconciled , we shall be saved by his life . See 2 Cor. 5.20 , 21. Reconciliation is not the infusion of an habit of Grace , but the effecting of peace and love , by the removal of all enmity and causes of offence . To save , and Salvation are used to the same purpose . He shall save his people from their sins ; Matth. 1.21 . is the same , with , by him all that believe are justified from all things from which they could not be justified by the Law of Moses . Act. 13.39 . That of Gal. 2.16 . We have believed that we might be justified by the Faith of Christ , and not by the Works of the Law , is the same with Act. 15.11 . But we believe that through the Grace of our Lord Jesus Christ , we shall be saved even as they ; Ephes. 2.8 , 9. By Grace ye are saved , through Faith , and not of Works ; is so to be justified . So it is expressed by pardon , or the Remission of Sins , which is the effect of it ; Rom. 4.5 , 6. By receiving the Atonement ; Chap. 5.11 . not coming into Judgment or Condemnation ; Joh. 5.24 . Blotting out sins and Iniquities ; Isa. 43.25 . Psal. 51.9 . Isa. 44.22 . Jer. 18.23 . Act. 3.19 . Casting them into the bottom of the Sea ; Micah . 7.19 . and sundry other expressions of an alike importance . The Apostle declaring it by its effects , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall be made Righteous , Rom. 5.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who on a juridical Trial in open Court , is absolved and declared Righteous . And so it may be observed that all things concerning Justification are proposed in the Scripture under a juridical Scheme , or Forensick Tryal and Sentence . As ( 1 ) A judgment is supposed in it , concerning which , the Psalmist prays that it may not proceed on the terms of the Law , Psal. 143.2 . ( 2 ) The Judge , is God himself ; Isa. 50.7 , 8. Rom. 8.33 . ( 3 ) The Tribunal whereon God sits in Judgment , is the Throne of Grace , Heb. 4.16 . Therefore will the Lord wait , that he may be gracious unto you , and therefore vvill he be exalted , that he may have mercy upon you ; for the Lord is a God of Judgment Isa. 30.18 . ( 4 ) A Guilty person . This is the Sinner , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so guilty of sin , as to be obnoxious to the Judgment of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 3.19 . Chap. 1.32 . whose mouth is stopped by Conviction . ( 5 ) Accusers are ready to propose and promote the charge against the guilty person ; These are the Law , Joh. 5.45 . and Conscience , Rom. 2.15 . and Sathan also , Zach. 3.2 . Rev. 12.10 . ( 6 ) The Charge is admitted and drawn up into an Hand-vvriting in form of Law , and is laid before the Tribunal of the Judge in Bar , to the Deliverance of the Offender . Col. 2.14 . ( 7 ) A Plea is prepared in the Gospel for the guilty person . And this is Grace , through the Blood of Christ , the Ransome paid , the Atonement made , the Eternal Righteousness brought in by the Surety of the Covenant . Rom. 3.23 , 24 , 25. Dan. 9.24 . Eph. 1.7 . ( 8 ) Hereunto alone the Sinner betakes himself , renouncing all other Apologies or defensatives whatever . Psal. 130.2 , 3. Psal. 143.2 . Job . 9.2 , 3. Chap. 42.5 , 6 , 7. Luk. 18.13 . Rom. 3.24 , 25. Chap. 5.11 , 16 , 17 , 18 , 19. Chap. 8.1 , 2 , 3. ver . 32.33 . Isa. 53.5 , 6. Heb. 9.13 , 14 , 15. Chap. 10.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. 1 Pet. 2.24 . 1 Joh. 1.7 . Other Plea for a Sinner before God there is none . He who knoweth God and himself , will not provide or betake himself unto any other . Nor will he as I suppose trust unto any other defence , were he sure of all the Angels in Heaven to plead for him . ( 9 ) To make this Plea effectual we have an Advocate with the Father , and he pleads his own propitiation for us . 1 Joh. 2.1 , 2. ( 10 ) The Sentence hereon is Absolution , on the account of the Ransome , Blood or Sacrifice and Righteousness of Christ ; with Acceptation into favour , as persons approved of God. Job . 33.24 . Psal. 32.1 , 2. Rom. 3.23 , 24 , 25. Chap. 8.1 , 33 , 34. 2 Cor. 5.21 . Gal. 3.13 , 14. Of what use the Declaration of this Process in the Justification of a Sinner may be , hath been in some measure before declared . And if many did seriously consider , that all these things do concur and are required unto the Justification of every one that shall be saved , it may be they would not have such slight thoughts of sin , and the way of Deliverance from the guilt of it , as they seem to have . From this Consideration did the Apostle learn that Terror of the Lord , which made him so earnest with men to seek after Reconciliation ; 2 Cor. 5.10 , 11. I had not so long insisted on the signification of the words in the Scripture , but that a right understanding of it , doth not only exclude the pretences of the Romanists about the infusion of an habit of Charity , from being the formal cause of our Justification before God , but may also give occasion unto some to take advice , into what place or consideration they can dispose their own personal inherent Righteousness in their Justification before him . CHAP. V. The Distinction of a first and second Justification Examined . The Continuation of Justification whereon it doth depend . BEfore we enquire immediately into the nature and causes of Justification , there are some things yet previously to be considered , that we may prevent all Ambiguity and misunderstanding , about the Subject to be treated of . I say therefore that the Evangelical Justification which alone we plead about , is but one , and is at once compleated . About any other Justification before God but one , we will not contend with any . Those who can find out another , may as they please ascribe what they will unto it , or ascribe it unto what they will. Let us therefore consider what is offered of this nature . Those of the Roman Church do ground their whole Doctrine of Justification upon a distinction of a double Justification , which they call the first and the second . The first Justification , they say , is the infusion or the Communication unto us of an inherent principle or habit of Grace or Charity . Hereby they say Original sin is extinguished , and all habits of sin are expelled . This Justification they say is by Faith , the Obedience and Satisfaction of Christ being the only meritorious cause thereof . Only they dispute many things about preparations for it , and dispositions unto it . Under those terms the Council of Trent included the Doctrine of the Schoolmen about meritum de congruo , as both Hosius and Andradius confess in the defence of that Council . And as they are explained , they come much to one ; however the Council warily avoided the name of merit , with respect unto this their first Justification . And the use of Faith herein , ( which with them is no more but a general assent unto Divine Revelation ) is to bear the principal part in these preparations . So that to be Justified by Faith according unto them , is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem , an habit of Grace expelling sin , and making us acceptable unto God. For upon this believing with those other Duties of Contrition and Repentance which must accompany it , it is meet and congruous unto Divine Wisdom , Goodness , and Faithfulness to give us that Grace whereby we are justified . And this according unto them is that Justification , whereof the Apostle Paul treats in his Epistles , from the procurement whereof he excludes all the Works of the Lavv. The second Justification is an effect or consequent hereof . And the proper formal cause thereof is Good Works , proceeding from this Principle of Grace and Love. Hence are they the Righteousness wherewith Believers are Righteous before God : Whereby they merit eternal life . The Righteousness of Works they call it , and suppose it taught by the Apostle James . This they constantly affirm to make us justos ex injustis , wherein they are followed by others . For this is the way that most of them take to salve the seeming repugnancy between the Apostle Paul and James . Paul they say treats of the first Justification only , whence he excludes all Works , for it is by Faith in the manner before described . But James treats of the second Justification , which is by good Works . So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent . Sess. 6. cap. 10. This distinction was coyned unto no other end , but to bring in Confusion into the whole Doctrine of the Gospel . Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it . Sanctification is turned into a Justification , and corrupted by making the fruits of it meritorious . The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness , as the Apostle expresly affirms , and the declaration of a Believing Sinner to be Righteous thereon , as the Word alone signifies , is utterly defeated by it . Howbeit others have embraced this distinction also , though not absolutely in their sense . So do the Socinians . Yea it must be allowed in some sense by all that hold our inherent Righteousness to be the cause of , or to have any influence into our Justification before God. For they do allow of a Justification which in order of nature is antecedent unto Works truly Gracious and Evangelical . But consequential unto such Works , there is a Justification differing at least in degree , if not in nature and kind upon the difference of its formal cause which is our new Obedience from the former . But they mostly say , it is only the continuation of our Justification and the encrease of it as to degrees , that they intend by it . And if they may be allowed to turn Sanctification into Justification , and to make a progress therein , or an encrease thereof , either in the root or fruit to be a new Justification , they may make twenty Justifications as well as two for ought I know . For therein the inward man is renewed day by day . 2 Cor. 4.16 . and Believers go from strength to strength , are changed from Glory to Glory ; 2 Cor. 3.18 . by the Addition of one Grace unto another in their exercise . 2 Pet. 1.5 , 6 , 7 , 8. and increasing with the encrease of God. Col. 2.19 . do in all things grow up into him who is the Head. Ephes. 4.15 . And if their Justification consist herein , they are justified anew every day . I shall therefore do these two things . ( 1 ) Shew that this distinction is both unscriptural and irrational . ( 2 ) Declare what is the continuation of our Justification , and whereon it doth depend . Justification by Faith in the Blood of Christ , may be considered either as to the nature and essence of it , or as unto its Manifestation and Declaration . The Manifestation of it is twofold . ( 1 ) Initial in this life . ( 2 ) Solemn and compleat at the day of Judgment , whereof we shall treat afterwards . The Manifestation of it in this life respects either , the Souls and Consciences of them that are justified , or others , that is the Church and the World. And each of these have the name of Justification assigned unto them , though our real Justification before God be always one and the same . But a man may be really justified before God , and yet not have the evidence or assurance of it in his own mind . Wherefore that evidence or assurance is not of the nature or essence of that Faith whereby we are Justified , nor doth necessarily accompany our Justification . But this Manifestation of a mans own Justification unto himself , although it depends on many especial causes , which are not necessary unto his Justification absolutely before God , is not a second Justification when it is attained ; but only the Application of the former unto his Conscience by the Holy Ghost . There is also a Manifestation of it with respect unto others , which in like manner depends on other causes then doth our Justification before God absolutely ; yet is it not a second Justification . For it depends wholly on the visible effects of that Faith whereby we are justified , as the Apostle James instructs us ; yet is it only our single Justification before God , evidenced and declared , unto his Glory , the benefit of others , and encrease of our own Reward . There is also a twofold Justification before God mentioned in the Scripture . ( 1 ) By the works of the Law. Rom. 2.13 . chap. 10.5 . Matth. 19.15 , 16 , 17 , 18 , 19. Hereunto is required an absolute conformity unto the whole Law of God in our natures , all the faculties of our Souls , all the principles of our moral operations , with perfect actual Obedience unto all its commands , in all instances of Duty , both for matter and manner . For he is cursed who continueth not in all things that are written in the Law to do them . And he that breaks any one Commandment is guilty of the breach of the whole Law. Hence the Apostle concludes , that none can be Justified by the Law , because all have sinned . ( 2 ) There is a Justification by Grace through Faith in the Blood of Christ , whereof we treat . And these ways of Justification are contrary , proceeding on terms directly contradictory , and cannot be made consistent with , or subservient one to the other . But as we shall manifest afterwards the confounding of them both , by mixing them together , is that which is aimed at in this distinction of a first and second Justification . But whatever respects it may have , that Justification which we have before God , in his sight through Jesus Christ , is but one , and at once full and compleat , and this distinction is a vain and fond invention : For 1. As it is explained by the Papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us , but only the infusion of an habit of Charity . When that is done , all that remains with respect unto our Salvation is to be wrought by our selves . Christ hath only merited the first Grace for us , that we therewith , and thereby may merit life eternal . The merit of Christ being confined in its effect unto the first Justification , it hath no immediate influence into any Grace , Priviledge , Mercy , or Glory that follow thereon ; but they are all effects of that second Justification which is purely by works . But this is openly contrary unto the whole tenor of the Scripture . For although there be an order of Gods appointment , wherein we are to be made partakers of Evangelical Priviledges in Grace and Glory , one before another , yet are they all of them the immediate effects of the death and obedience of Christ ; who hath obtained for us eternal Redemption , Heb. 9.12 . and is the Authour of eternal Salvation unto all that do obey him , Chap. 5.9 . Having by one offering for ever perfected them that are Sanctified . And those who allow of a secondary , if not of a second Justification by our own inherent personal Righteousnesses , are also guilty hereof , though not in the same degree with them . For whereas they ascribe unto it , our acquitment from all charge of Sin after the first Justification , and a Righteousness accepted in Judgment , in the Judgment of God , as if it were compleat and perfect , whereon depends our final Absolution and Reward , it is evident that the immediate efficacy of the satisfaction and merit of Christ , hath its bounds assigned unto it in the first Justification ; which whether it be taught in the Scripture or no , we shall afterwards enquire . 2. More by this distinction is ascribed unto our selves working by vertue of inherent Grace , as unto the merit and procurement of spiritual and eternal good , than unto the Blood of Christ. For that only procures the first Grace and Justification for us . Thereof alone it is the meritorious cause ; or as others express it , we are made partakers of the effects of it in the pardon of Sins past . But by vertue of this Grace , we do our selves obtain , procure or merit another , a second , a compleat , Justification , the continuance of the favour of God , and all the fruits of it , with life eternal and Glory . So do our works at least perfect and compleat the merit of Christ , without which it is imperfect . And those who assign the continuation of our Justification wherein all the effects of Divine Favour and Grace are contained unto our own personal Righteousness , as also final Justification before God as the pleadable cause of it , do follow their steps unto the best of my understanding . But such things as these , may be disputed ; in debates of which kind it is incredible almost what influence on the minds of men , Traditions , Prejudices , Subtilty of Invention and Arguing do obtain , to divert them from real thoughts of the things about which they contend , with respect unto themselves and their own condition . If by any means such persons can be called home unto themselves , and find leasure to think how , and by what means they shall come to appear before the High God , to be freed from the sentence of the Law , and the Curse due to Sin , to have a pleadable Righteousness at the Judgment Seat of God before which they stand , especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost , all their subtle Arguments and Pleas for the mighty efficacy of their own personal Righteousness , will sink in their minds like Water at the return of the Tide , and leave nothing but Mud and Defilement behind them . 3. This Distinction of two Justifications as used and improved by those of the Roman Church , leaves us indeed no Justification at all . Something there is in the branches of it , of Sanctification , but of Justification nothing at all . Their first Justification in the infusion of an habit or principle of Grace , unto the expulsion of all habits of Sin , is Sanctification and nothing else . And we never did contend that our Justification in such a sense , if any will take it in such a sense , doth consist in the Imputation of the Righteousness of Christ. And this Justification , if any will needs call it so , is capable of degrees , both of encrease in its self , and of exercise in its fruits , as was newly declared . But not only to call this our Justification , with a general respect unto the notion of the word , as a making of us personally and inherently Righteous , but to plead that this is the Justification through Faith in the Blood of Christ , declared in the Scripture , is to exclude the only true Evangelical Justification from any place in Religion . The second Branch of the distinction hath much in it like unto Justification by the Law , but nothing of that which is declared in the Gospel . So that this Distinction instead of coyning us two Justification according to the Gospel , hath left us none at all . For 4. There is no countenance given unto this Distinction in the Scripture . There is indeed mention therein , as we observed before , of a double Justification ; the one by the Law , the other according unto the Gospel . But that either of these should on any account be sub-distinguished into a first and second of the same kind , that is either according unto the Law or the Gospel , there is nothing in the Scripture to intimate . For this second Justification is no way applicable unto what the Apostle James discourseth on that Subject . He treats of Justification ; but speaks not one word of an encrease of it , or addition unto it , of a first or second . Besides he speaks expresly of him that boasts of Faith , which being without works is a dead Faith. But he who hath the first Justification by the confession of our Adversaries , hath a true living Faith , formed and enlivened by Charity . And he useth the same Testimony concerning the Justification of Abraham that Paul doth , and therefore doth not intend another but the same , though in a divers respect . Nor doth any Believer learn the least of it in his own experience ; nor without a design to serve a farther turn , would it ever have entered the minds of sober men on the reading of the Scripture . And it is the bane of spiritual Truth , for men in the pretended Declaration of it , to coyn arbitrary distinctions without Scripture ground for them , and obtrude them as belonging unto the Doctrine they treat of . They serve unto no other end or purpose , but only to lead the minds of men from the substance of what they ought to attend unto , and to engage all sorts of Persons in endless strifes and contentions . If the Authors of this Distinction would but go over the places in the Scripture where mention is made of our Justification before God , and make a distribution of them unto the respective parts of their Distinction , they would quickly find themselves at an unrelievable loss . 5. There is that in the Scripture ascribed unto our first Justification , if they will needs call it so , as leaves no room for their second feigned Justification . For the sole foundation and pretence of this Distinction , is a denial of those things to belong unto our Justification by the Blood of Christ , which the Scripture expresly assigns unto it . Let us take out some instances of what belongs unto the first , and we shall quickly see how little it is , yea that there is nothing left for the pretended second Justification . For ( 1 ) Therein do we receive the compleat pardon and forgiveness of our Sins . Rom. 4.4 , 6 , 7. Ephes. 1.7 . Chap. 4.32 . Act. 26.18 . ( 2 ) Thereby are we made Righteous ; Rom. 5.19 . Chap. 10.4 . And ( 3 ) are freed from Condemnation , Judgment , and Death . Joh. 3.16 , 19. Chap. 5.25 . Rom. 8.1 . ( 4 ) Are Reconciled unto God ; Rom. 5.9 , 10. 2 Cor. 5.21 , 22. And ( 5 ) have peace with him , and access into the favour wherein we stand by Grace , with the advantages and consolations that depend thereon in a sense of his Love. Rom. 5.1 , 2 , 3 , 4 , 5. And ( 6 ) we have Adoption therewithal and all its priviledges ; John 1.12 . And in particular ( 7 ) a Right and Title unto the whole inheritance of Glory ; Act. 26.18 . Rom. 8.17 . And ( 8 ) hereon eternal life doth follow ; Rom. 8.30 . Chap. 6.23 . Which things will be again immediately spoken unto upon another occasion . And if there be any thing now left for their second Justification to do as such , let them take it as their own ; these things are all of them ours , or do belong unto that one Justification which we do assert . Wherefore it is evident that either the First Justification overthrows the Second , rendring it needless ; or the Second destroys the First , by taking away what essentially belongs unto it ; we must therefore part with the one or the other , for consistent they are not . But that which gives countenance unto the Fiction and Artifice of this Distinction and a great many more , is a dislike of the Doctrine of the Grace of God , and Justification from thence by Faith in the Blood of Christ , which some endeavour hereby to send out of the way upon a pretended sleeveless Errand , whilst they dress up their own Righteousness in its Robes , and exalt it into the Room and Dignity thereof . But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our Justification . For those that are freely justified , are continued in that state until they are glorified . By Justification they are really changed into a new spiritual state and condition , and have a new Relation given them unto God and Christ , unto the Law and the Gospel . And it is enquired what it is whereon their Continuation in this state doth on their part depend ; or what is required of them that they may be justified unto the End. And this as some say is not Faith alone , but also the works of sincere Obedience . And none can deny but that they are required of all them that are justified , whilst they continue in a state of Justification on this side Glory , which next and immediately ensues thereunto . But whether upon our Justification at first before God , Faith be immediately dismissed from its place and office , and its work be given over unto works , so as that the continuation of our Justification should depend on our own personal Obedience , and not on the renewed Application of Faith unto Christ and his Righteousness , is worth our enquiry . Only I desire the Reader to observe that which was the necessity of owning a personal Obedience in justified persons , is on all hands absolutely agreed , the seeming difference that is herein , concerns not the substance of the Doctrine of Justification , but the manner of expressing our conceptions concerning the order of the Disposition of Gods Grace , and our own Duty , unto Edification , wherein I shall use my own liberty , as it is meet others should do theirs . And I shall offer my thoughts hereunto in the ensuing observations . 1. Justification is such a work as is at once compleated in all the causes , and the whole effect of it , though not as unto the full possession of all that it gives Right and Title unto . For ( 1 ) All our sins past , present , and to come , were at once imputed unto and laid upon Jesus Christ ; in what sense , we shall afterwards enquire . He was wounded for our Transgressions , He was bruised for our Iniquities , the chastisement of our peace was upon him , and with his stripes are we healed . All we like Sheep have gone astray , we have turned every one to his own way , and the Lord hath made to meet on Him the Iniquities of us all , Isa. 53.6 , 7. Who his own self bare our sins in his own body on the Tree , 1 Pet. 2.24 . The Assertions being indefinite without exception or limitation , are equivalent unto Vniversals . All our sins were on him , he bare them All at once , and therefore once died for all . ( 2 ) He did therefore at once finish Transgression , made an End of sin , made Reconciliation for Iniquity , and brought in everlasting Righteousness , Dan. 9.24 . At once he expiated all our sins ; for by himself he purged our sins , and then sate down at the right hand of the Majesty on high , Heb. 1.3 . And we are sanctified or dedicated unto God through the offering of the Body of Christ once for all ; for by one Offering he hath perfected ( consummated , compleated as unto their spiritual state ) them that are sanctified , Heb. 10.10.14 . He never will do more than he hath actually done already for the Expiation of all our sins from first to last ; for there remaineth no more sacrifice for sin . I do not say that hereupon our Justification is compleat , but only that the meritorious procuring cause of it was at once compleated , and is never to be renewed or repeated any more ; All the enquiry is concerning the renewed Application of it unto our Souls and Consciences , whether that be by Faith alone , or by the works of Righteousness which we do . ( 3 ) By our actual Believing with Justifying Faith , believing on Christ , or his Name , we do receive him , and thereby on our first Justification become the Sons of God ; Joh. 1.12 . That is , joynt heirs with Christ , and heirs of God ; Rom. 8.17 . Hereby we have a Right unto , and an Interest in all the Benefits of his Mediation ; which is to be at once compleatly justified . For in him we are compleat , Col. 2.10 . For by the Faith that is in him we do receive the forgiveness of sins , and a lot or inheritance among all them that are sanctified ; Act. 26.18 . being immediately justified from all things from which we could not be justified by the Law , Act. 13.39 . yea God thereon blesseth us with all spiritual Blessings in heavenly things in Christ , Ephes. 1.3 . All these things are absolutely inseparable from our first believing in him , and therefore our Justification is at once compleat . In particular ( 4 ) On our Believing , all our sins are forgiven . He hath quickened you together with him , having forgiven you all Trespasses , Col. 2.13 , 14 , 15. For in him we have Redemption through his Blood , even the forgiveness of sins , according unto the riches of his Grace , Ephes. 1.7 . which one place obviates all the petulant exceptions of some against the consistency of the free Grace of God in the pardon of sins , and the satisfaction of Christ in the procurement thereof . ( 5 ) There is hereon nothing to be laid unto the charge of them that are so justified . For he that believeth hath Everlasting Life , and shall not come into Condemnation , but is passed from Death unto Life , Joh. 5.24 . And who shall lay any thing unto the charge of Gods Elect , it is God that Justifieth , it is Christ that died , Rom. 8.33 , 34. and there is no condemnation unto them that are in Christ Jesus , ver . 1. For being justified by Faith we have peace with God , chap. 5.1 . And ( 6 ) we have that Blessedness hereon whereof in this life we are capable , Rom. 4.5 , 6. From all which it appears that our Justification is at once compleat . And ( 7 ) it must be so or no man can be justified in this world . For no time can be assigned , nor measure of Obedience be limited , whereon it may be supposed that any one comes to be Justified before God who is not so on his first Believing . For the Scripture doth no where assign any such time or measure . And to say that no man is compleatly justified in the sight of God in this life , is at once to overthrow all that is taught in the Scriptures concerning Justification , and therewithall all peace with God and comfort of Believers . But a man acquitted upon his legal trial , is at once discharged of all that the Law hath against him . 2. Upon this compleat Justification , Believers are obliged unto universal Obedience unto God. The Law is not abolished but established by Faith. It is neither abrogated nor dispensed withall by such an Interpretation as should take off its obligation in any thing that it requires , nor as to the degree and manner wherein it requires it . Nor is it possible it should be so . For it is nothing but the Rule of that Obedience which the nature of God and man make necessary from the one to the other . And that is an Antinomianism of the worst sort , and most derogatory unto the Law of God , which affirms it to be divested of its power , to oblige unto perfect Obedience , so as that what it is not so , shall ( as it were in despight of the Law ) be accepted as if it were so , unto the End for which the Law requires it . There is no medium , but that either the Law is utterly abolished , and so there is no sin , for where there is no Law there is no Transgression ; or it must be allowed to require the same Obedience that it did at its first Institution ; and unto the same degree . Neither is it in the power of any man living to keep his Conscience from judging and condemning that , whatever it be , wherein he is convinced that he comes short of the perfection of the Law. Wherefore , 3. The Commanding Power of the Law in positive precepts and prohibitions which Justified Persons are subject unto , doth make and constitute all their inconformities unto it to be no less truly and properly sins in their own nature , than they would be if their persons were obnoxious unto the Curse of it . This they are not , nor can be ; for to be obnoxious unto the Curse of the Law , and to be justified , are contradictory ; but to be subject to the Commands of the Law , and to be justified are not so . But it is a subjection to the commanding power of the Law , and not an obnoxiousness unto the Curse of the Law , that constitutes the nature of sin in its Transgression . Wherefore that compleat Justification which is at once , though it dissolve the Obligation on the sinner unto punishment by the Curse of the Law , yet doth it not annihilate the commanding Authority of the Law , unto them that are justified , that what is sin in others , should not be so in them . See Rom. 8.1.33 , 34. Hence in the first Justification of believing sinners , all future sins are remitted as unto any actual Obligation unto the Curse of the Law , unless they should fall into such sins as should ipso facto , forfeit their justified estate , and transfer them from the Covenant of Grace , into the Covenant of Works , which we believe that God in his Faithfulness will preserve them from . And although sin cannot be actually pardoned before it be actually committed ; yet may the obligation unto the Curse of the Law be virtually taken away from such sins in justified persons as are consistent with a justified estate , or the Terms of the Covenant of Grace , antecedently unto their actual commission . God at once in this sense forgiveth all their Iniquities , and healeth all their Diseases , redeemeth their life from Destruction , and crowneth them with loving kindness and mercies , Psal. 103.2 , 3. Future sins are not so pardoned as that when they are committed they should be no sins , which cannot be , unless the commanding power of the Law be abrogated . But their respect unto the Curse of the Law , or their power to oblige the justified person thereunto is taken away . Still there abideth the true nature of sin in every inconformity unto , or transgression of the Law in justified persons , which stands in need of daily actual pardon . For there is no man that liveth and sinneth not , and if we say that we have no sin , we do but deceive our selves . None are more sensible of the Guilt of sin , none are more troubled for it , none are more earnest in supplications for the pardon of it , than justified persons . For this is the effect of the Sacrifice of Christ applyed unto the Souls of Believers , as the Apostle declares , Heb. 10.1 , 2 , 3 , 4 , 10 , 14. that it doth take away Conscience , condemning the Sinner for sin , with respect unto the Curse of the Law ; But it doth not take away Conscience , condemning sin in the Sinner , which on all considerations of God and themselves , of the Law and the Gospel , requires Repentance on the part of the sinner , and actual pardon on the part of God. Whereas therefore one Essential part of Justification consisteth in the pardon of our sins , and sins cannot be actually pardoned before they are actually committed , our present enquiry is , whereon the continuation of our Justification doth depend , notwithstanding the Interveniency of sin after we are justified , whereby such sins are actually pardoned , and our persons are continued in a state of Acceptation with God , and have their right unto Life and Glory uninterrupted . Justification is at once compleat , in the Imputation of a perfect Righteousness , the Grant of a Right and Title unto the heavenly Inheritance , the actual pardon of all past sins , and the virtual pardon of future sins , but how or by what means , on what terms and conditions this state is continued unto those who are once justified , whereby their Righteousness is everlasting , their Title to Life and Glory indefeazable , and all their sins are actually pardoned , is to be enquired . For answer unto this enquiry , I say ( 1 ) It is God that Justifieth , and therefore the continuation of our Justification is his Act also . And this on his part depends on the immutability of his Counsel , the unchangeableness of the everlasting Covenant , which is ordered in all things and sure , the Faithfulness of his Promises , the Efficacy of his Grace , his complacency in the Propitiation of Christ , with the power of his Intercession , and the irrevocable Grant of the Holy Ghost unto them that do believe ; which things are not of our present enquiry . 2. Some say that on our part the continuation of this state , of our Justification , depends on the Condition of Good works , that is , that they are of the same consideration and use with Faith it self herein . In our Justification it self there is , they will grant , somewhat peculiar unto Faith ; but as unto the continuation of our Justification , Faith and Works have the same influence into it . Yea , some seem to ascribe it distinctly unto Works in an especial manner , with this only proviso , that they be done in Faith. For my part I cannot understand that the continuation of our Justification hath any other dependencies , than hath our Justification it self . As Faith alone is required unto the one , so Faith alone is required unto the other , although its operations and effects in the discharge of its duty and office in Justification , and the continuation of it are divers , nor can it otherwise be . To clear this Assertion two things are to be observed . 1. That the continuation of our Justification is the continuation of the Imputation of Righteousness and the pardon of sins . I do still suppose the imputation of Righteousness to concur unto our Justification , although we have not yet examined what Righteousness it is that is imputed . But that God in our Justification imputeth Righteousness unto us , is so expresly affirmed by the Apostle , as that it must not be called in question . Now the first act of God in the imputation of Righteousness cannot be repeated . And the actual pardon of sin after Justification , is an effect and consequent of that imputation of Righteousness . If any man sin , there is a Propitiation ; deliver him , I have found a Ransome . Wherefore unto this actual pardon , there is nothing required , but the application of that Righteousness which is the cause of it , and this is done by Faith only . 2. The Continuation of our Justification , is before God , or in the sight of God no less than our absolute Justification is . We speak not of the sense and evidence of it unto our own Souls unto peace with God ; nor of the evidencing and manifestation of it unto others by its effects ; but of the continuance of it in the sight of God. Whatever therefore is the means , condition , or cause hereof , is pleadable before God , and ought to be pleaded unto that purpose . So then the enquiry is , What it is that , when a Justified person is guilty of Sin ( as guilty he is more or less every day ) and his Conscience is pressed with a sense thereof , as that only thing which can endanger or intercept his justified Estate , his Favour with God , and Title unto Glory , he betakes himself unto , or ought so to do , for the continuance of his State , and pardon of his Sins , what he pleadeth unto that purpose , and what is available thereunto . That this is not his own Obedience , his personal Righteousness , or fulfilling the condition of the new Covenant , is evident , from ( 1 ) the experience of Believers themselves ; ( 2 ) Testimony of Scripture , and ( 3 ) the Example of them whose cases are recorded therein . 1. Let the experience of them that do believe be enquired into ; for their Consciences are continually exercised herein . What is it that they betake themselves unto , what is it that they plead with God , for the continuance of the pardon of their Sins , and the acceptance of their persons before him ? Is it any thing but Soveraign Grace and Mercy , through the Blood of Christ ? Are not all the Arguments which they plead unto this end , taken from the Topicks , of the name of God , his Mercy , Grace , Faithfulness , tender Compassion , Covenant and Promises , all manifested , and exercised in and through the Lord Christ and his mediation alone ? Do they not herein place their only trust and confidence for this end , that their Sins may be pardoned , and their persons , though every way unworthy in themselves be accepted with God ? Doth any other thought enter into their Hearts ? Do they plead their own Righteousness , Obedience , and Duties to this purpose ? Do they leave the prayer of the Publican , and betake themselves unto that of the Pharisee ? And is it not of Faith alone , which is that Grace whereby they apply themselves unto the Mercy or Grace of God through the mediation of Christ ? It is true that Faith herein , worketh and acteth it self in and by Godly sorrow , Repentance , Humiliation , Self-judging , and Abhorrency , Fervency in Prayer and Supplications with an humble waiting for an Answer of Peace from God , with engagements unto renewed Obedience . But it is Faith alone that makes Applications unto Grace in the Blood of Christ , for the continuation of our justified Estate , expressing it self in those other ways and effects mentioned , from none of which a Believing Soul doth expect the Mercy aimed at . 2. The Scripture expresly doth declare this to be the only way of the continuation of our Justification . 1 Joh. 2.1 , 2. These things write I unto you , that you sin not . And if any man sin we have an Advocate with the Father , Jesus Christ the Righteous ; and he is the Propitiation for our Sins . It is required of those that are justified , that they sin not ; it is their duty not to sin ; but yet it is not so required of them , as that if in any thing they fail of their Duty they should immediately lose the Priviledge of their Justification . Wherefore on a supposition of sin , if any man sin , ( as there is no man that liveth and sinneth not ) what way is prescribed for such persons to take , what are they to apply themselves unto , that their sin may be pardoned , and their acceptance with God continued ; that is , for the continuation of their Justification ? The course in this case directed unto by the Apostle , is none other but the Application of our Souls by Faith unto the Lord Christ , as our Advocate with the Father , on the account of the Propitiation that he hath made for our Sins . Under the consideration of this double Act of his Sacerdotal Office , his Oblation and Intercession , he is the Object of our Faith in our absolute Justification , and so he is as unto the continuation of it . So our whole progress in our justified Estate in all the degrees of it is ascribed unto Faith alone . It is no part of our enquiry , what God requireth of them that are justified . There is no Grace , no Duty , for the substance of them , nor for the manner of their performance , that are required either by the Law or the Gospel , but they are obliged unto them . Where they are omitted , we acknowledge that the Guilt of sin is contracted , and that attended with such Aggravations , as some will not own or allow to be confessed unto God himself . Hence in particular the Faith and Grace of Believers , do constantly and deeply exercise themselves in Godly sorrow , Repentance , Humiliation for sin , and confession of it before God , upon their Apprehensions of its Guilt . And these Duties are so far necessary unto the continuation of our Justification , as that a justified Estate cannot consist with the Sins and Vices that are opposite unto them . So the Apostle affirms , that if we live after the flesh , we shall dye ; Rom. 8.13 . He that doth not carefully avoid falling into the Fire or Water , or other things immediately destructive of life natural , cannot live . But these are not the things whereon life doth depend . Nor have the best of our Duties any other respect unto the continuation of our Justification , but only as in them we are preserved from those things which are contrary unto it , and destructive of it . But the sole Question is upon what the continuation of our Justification doth depend , not concerning what Duties are required of us , in the way of our Obedience . If this be that which is intended in this position , the continuation of our Justification depends on our own Obedience and Good Works , or that our own Obedience and Good Works are the Condition of the continuation of our Justification , namely , that God doth indispensably require Good Works and Obedience in all that are justified , so that a justified estate is inconsistent with the neglect of them ; it is readily granted , and I shall never contend with any about the way whereby they chuse to express the conceptions of their minds . But if it be enquired what it is whereby we immediately concur in a way of Duty unto the continuation of our justified estate , that is , the pardon of our sins and acceptance with God , we say it is such alone . For the Just shall live by Faith , Rom. 1.17 . And as the Apostle applies this Divine Testimony to prove our first or absolute Justification to be by Faith alone ; So doth he also apply it unto the continuation of our Justification , as that which is by the same means only , Heb. 10.38 , 39. Now the Just shall live by Faith : but if any man draw back , my Soul shall have no pleasure in him . But we are not of them that draw back unto perdition : But of them that believe , unto the saving of the Soul. The drawing back to perdition includes the loss of a justified Estate really so or in Profession . In opposition thereunto the Apostle placeth Believing unto the saving of the Soul ; that is , unto the continuation of Justification unto the end . And herein it is , that the Just live by Faith , and the loss of this life can only be by unbelief . So the life which we now live in the flesh , is by the Faith of the Son of God , who loved us and gave himself for us , Gal. 2.20 . The life which we now lead in the flesh , is the continuation of our Justification , a life of Righteousness and Acceptation with God , in opposition unto a life by the works of the Law , as the next words declare , ver . 21. I do not frustrate the Grace of God , for if Righteousness came by the Law , then is Christ dead in vain ; and this life is by Faith in Christ as he loved us , and gave himself for us , that is , as he was a Propitiation for our sins . This then is the only way , means , and cause on our part of the preservation of this life , of the continuance of our Justification ; and herein are we kept by the power of God through Faith unto Salvation . Again ; if the continuation of our Justification dependeth on our own works of Obedience , then is the Righteousness of Christ imputed unto us only with respect unto our Justification at first , or our first Justification as some speak . And this indeed is the Doctrine of the Roman School . They teach that the Righteousness of Christ is so far imputed unto us , that on the account thereof God gives unto us Justifying Grace , and thereby the Remission of Sin in their sense , whence they allow it the meritorious cause of our Justification . But on a supposition thereof , or the reception of that Grace , we are continued to be justified before God by the works we perform by vertue of that Grace received . And though some of them rise so high as to affirm , that this Grace and the works of it , need no farther respect unto the Righteousness of Christ , to deserve our second Justification and life eternal ; as doth Vasquez expresly , in 1.2 . q. 114. Disp. 222. cap. 3. Yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious . And the same , for the substance of it , is the Judgment of some of them , who affirm the continuation of our Justification to depend on our own works , setting aside that ambiguous term of merit . For it is on the account of the Righteousness of Christ they say , that our own works , or imperfect obedience , is so accepted with God , as that the continuation of our Justification depends thereon . But the Apostle gives us another account hereof ; Rom. 5.1 , 2 , 3. For he distinguisheth three things ; our Access into the Grace of God. ( 2 ) Our standing in that Grace . ( 3 ) Our Glorying in that station against all opposition . By the first he expresseth our absolute Justification . By the second our continuation in the state whereinto we are admitted thereby ; and by the third , the assurance of that continuation , notwithstanding all the oppositions we meet withal . And all these he ascribeth equally unto Faith , without the intermixture of any other cause or condition . And other places express to the same purpose might be pleaded . 3. The examples of them that did believe and were justified which are recorded in the Scripture , do all bear witness unto the same Truth . The continuation of the Justification of Abraham before God , is declared to have been by Faith only ; Rom. 4.3 . For the instance of his Justification given by the Apostle from Gen. 15.6 . was long after he was justified absolutely . And if our first Justification and the continuation of it , did not depend absolutely on the same cause , the instance of the one could not be produced for a proof , of the way and means of the other , as here they are . And David when a justified Believer , not only placeth the Blessedness of man in the free Remission of sins , in opposition unto his own works in general ; Rom. 4.6 , 7. but in his own particular case , ascribeth the continuation of his Justification and acceptation before God , unto Grace , Mercy , and forgiveness alone , which are no otherwise received but by Faith. Psal. 130.3 , 4 , 5. Psal. 143.2 . All other works and duties of obedience do accompany Faith in the continuation of our justified estate , as necessary effects and fruits of it , but not as causes , means , or conditions whereon that effect is suspended . It is patient waiting by Faith , that brings in the full accomplishment of the Promises , Heb. 6.12 , 16. Wherefore there is but one Justification , and that of one kind only , wherein we are concerned in this Disputation . The Scripture makes mention of no more ; and that is the Justification of an ungodly person by Faith. Nor shall we admit of the consideration of any other . For if there be a second Justification , it must be of the same kind with the first or of another ; if it be of the same kind , then the same person is often justified with the same kind of Justification , or at least more than once ; and so on just reason ought to be often Baptized ; If it be not of the same kind , then the same person is justified before God with two sorts of Justification , of both which the Scripture is utterly silent . And the continuation of our Justification depends solely on the same causes with our Justification it self . CHAP. VI. Evangelical Personal Righteousness , the Nature and Vse of it . Final Judgment , and its respect unto Justification . THe things which we have discoursed concerning the first and second Justification , and concerning the continuation of Justification , have no other Design , but only to clear the principal subject whereof we treat , from what doth not necessarily belong unto it . For until all things that are either really heterogeneous or otherwise superfluous , are separated from it , we cannot understand aright the true state of the Question about the nature and causes of our Justification before God. For we intend one only Justification , namely , that whereby God at once freely by his Grace justifieth a convinced sinner through Faith in the Blood of Christ. Whatever else any will be pleased to call Justification , we are not concerned in it , nor are the Consciences of them that believe . To the same purpose we must therefore briefly also consider what is usually disputed about our own personal Righteousness , with a Justification thereon , as also what is called sentential Justification at the day of Judgment . And I shall treat no farther of them in this place , but only as it is necessary to free the principal subject under consideration , from being intermixed with them , as really it is not concerned in them . For what Influence our own personal Righteousness hath into our Justification before God , will be afterwards particularly examined . Here we shall only consider such a notion of it , as seems to enterfere with it , and disturb the right understanding of it . But yet I say concerning this also , that it rather belongs unto the Difference that will be among us in the Expression of our conceptions about spiritual things whilst we know but in part , than unto the substance of the Doctrine it self . And on such differences no breach of Charity can ensue , whilst there is a mutual Grant of that liberty of mind , without which it will not be preserved one moment . It is therefore by some apprehended that there is an Evangelical Justification , upon our Evangelical Personal Righteousness . This they distinguish from that Justification which is by Faith through the Imputation of the Righteousness of Christ , in the sense wherein they do allow it . For the Righteousness of Christ is our Legal Righteousness , whereby we have pardon of sin , and acquitment from the sentence of the Law , on the account of his satisfaction and merit . But moreover they say , that as there is a Personal inherent Righteousness required of us , so there is a Justification by the Gospel thereon . For by our Faith and the plea of it , we are justified from the charge of Unbelief ; by our sincerity and the plea of it , we are justified from the charge of Hypocrisie ; and so by all other Graces and Duties from the charge of the contrary sins in Commission or Omission , so far as such sins are inconsistent with the Terms of the Covenant of Grace . How this differeth from the second Justification before God , which some say we have by works on the supposition of the pardon of sin for the satisfaction of Christ , and the infusion of an habit of Grace enabling us to perform those Works , is declared by those who so express themselves . Some add , that this inherent personal Evangelical Righteousness , is the condition on our part of our legal Righteousness , or of the Imputation of the Righteousness of Christ unto our Justification , or the pardon of sin . And those by whom the satisfaction and merit of Christ are denied , make it the only and whole condition of our absolute Justification before God. So speak all the Socinians constantly . For they deny our Obedience unto Christ to be either the meritorious or efficient cause of our Justification ; only they say it is the Condition of it , without which God hath decreed that we shall not be made partakers of the Benefit thereof . So doth Socinus himself , De Justificat . pag. 17. Sunt opera nostra , id est , ut dictum fuit , Obedientia quam Christo praestamus , licet nec efficiens nec meritoria , tamen causa est ( ut vocant ) sine qua non , Justificationis coram Deo , atque aeternae nostrae . Again , pag. 14. inter Opuscul . Vt cavendum est ne vitae sanctitatem atque innocentiam effectum Justificationis nostrae coram Deo esse credamus , neque illam nostrae coram Deo Justificationis causam efficientem aut impulsivam esse affirmemus ; sed tantummodo causam sine qua eam Justificationem nobis non contingere decrevit Deus . And in all their discourses to this purpose , they assert our personal Righteousness and Holiness , or our Obedience unto the commands of Christ , which they make to be the Form and Essence of Faith , to be the Condition whereon we obtain Justification or the Remission of sins . And indeed considering what their Opinion is concerning the person of Christ , with their denial of his satisfaction and merit , it is impossible they should frame any other Idea of Justification in their minds . But what some among our selves intend by a compliance with them herein , who are not necessitated thereunto by a prepossession with their Opinions about the Person and Mediation of Christ , I know not . For as for them , all their notions about Grace , Conversion to God , Justification , and the like Articles of our Religion , they are nothing but what they are necessarily cast upon by their Hypothesis about the Person of Christ. At present I shall only enquire into that peculiar Evangelical Justification which is asserted to be the effect of our own Personal Righteousness , or to be granted us thereon . And hereunto we may observe . 1. That God doth require in and by the Gospel a sincere Obedience of all that do believe , to be performed in and by their own Persons , though through the Aids of Grace supplied unto them by Jesus Christ. He requireth indeed Obedience , Duties , and Works of Righteousness in and of all Persons whatever . But the consideration of them which are performed before believing , is excluded by all from any causality or interest in our Justification before God. At least whatever any may discourse of the necessity of such Works in a way of preparation unto believing ( whereunto we have spoken before ) none bring them into the verge of Works Evangelical , or Obedience of Faith , which would imply a contradiction . But that the Works enquired after are necessary unto all Believers , is granted by all ; on what Grounds and unto what Ends , we shall enquire afterwards ; they are declared , Ephes. 2.10 . 2. It is likewise granted that Believers , from the performance of this Obedience , or these Works of Righteousness are denominated Righteous in the Scripture , and are personally and internally Righteous , Luke 1.6 . Joh. 3.7 . But yet this denomination is no where given unto them , with respect unto Grace habitually inherent , but unto the effects of it in Duties of Obedience , as in the places mentioned . They were both Righteous before God , walking in all the Commandments and Ordinances of the Lord blameless . The latter words give the Reason of the former , or their being esteemed Righteous before God. And he that doth Righteousness is Righteous ; the denomination is from doing . And Bellarmine endeavouring to prove that it is habitual not actual Righteousness , which is as he speaks , the formal cause of our Justification before God , could not produce one Testimony of Scripture wherein any One is denominated Righteous from habitual Righteousness . De Justificat . lib. 2. cap. 15. but is forced to attempt the proof of it with this absurd Argument , namely , that we are justified by the Sacraments , which do not work in us Actual but Habitual Righteousness . And this is sufficient to discover the insufficiency of a Pretence for any Interest of our own Righteousness from this Denomination of being Righteous thereby , seeing it hath not respect unto that which is the principal part thereof . 3. This Inherent Righteousness , taking it for that which is habitual and actual , is the same with our Sanctification ; neither is there any difference between them , only they are divers names of the same thing . For our Sanctification is the inherent Renovation of our Natures , exerting and acting it self in newness of Life , or Obedience unto God in Christ , and works of Righteousness . But Sanctification and Justification are in the Scripture perpetually distinguished , whatever respect of causality the one of them may have unto the other . And those who do confound them , as the Papists do , do not so much dispute about the Nature of Justification , as endeavour to prove that indeed there is no such thing as Justification at all . For that which would serve most to enforce it , namely , the pardon of sin , they place in the exclusion and extinction of it , by the Infusion of inherent Grace , which doth not belong unto Justification . 4. By this inherent Personal Righteousness , we may be said several ways to be justified . As ( 1 ) In our own Consciences , in as much as it is an Evidence in us and unto us , of our Participation of the Grace of God in Christ Jesus , and of our Acceptance with him , which hath no small Influence into our Peace . So speaks the Apostle ; Our rejoycing is this , the Testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly Wisdom , but by the Grace of God , we have had our Conversation in the World , 2. Cor. 1.12 . who yet disclaims any confidence therein as unto his Justification before God. For saith he , although I know nothing by my self , yet am I not thereby justified , 1 Cor. 4.4 . ( 2 ) Hereby may we be said to be justified before men ; that is , acquitted of evils laid unto our charge , and approved as righteous and unblameable . For the state of things is so in the World , as that the Professors of the Gospel ever were and ever will be , evil spoken of as evil doers . The Rule given them to acquit themselves , so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness , is that of an holy and fruitful walking in abounding in good works , 1 Pet. 2.12 . chap. 3.16 . And so is it with respect unto the Church , that we be not judged dead , barren Professors , but such as have been made partakers of the like precious Faith with others . Shew me thy Faith by thy Works , Jam. 2. Wherefore ( 3 ) This Righteousness is pleadable unto our Justification against all the charges of Satan , who is the great Accuser of the Brethren , of all that believe . Whether he manage his charge privately in our Consciences , which is as it were before God , as he charged Job , or by his instruments in all manner of reproaches and calumnies , whereof some in this Age have had experience in an eminent manner , this Righteousness is pleadable unto our Justification . On a supposition of these things , wherein our personal Righteousness is allowed its proper place and use ( as shall afterwards be more fully declared ) I do not understand that there is an Evangelical Justification whereby Believers are by and on the account of this personal inherent Righteousness justified in the sight of God ; nor doth the Imputation of the Righteousness of Christ unto our absolute Justification before him depend thereon . For , 1. None have this personal Righteousness but they are antecedently justified in the sight of God. It is wholly the Obedience of Faith , proceeding from true and saving Faith in God by Jesus Christ. For as it was said before , Works before Faith , are as by general consent excluded from any Interest in our Justification , and we have proved that they are neither Conditions of it , Dispositions unto it , nor Preparations for it , properly so called . But every true Believer is immediately justified on his Believing . Nor is there any moment of time wherein a man is a true Believer , according as Faith is required in the Gospel , and yet not be justified . For as he is thereby united unto Christ , which is the foundation of our Justification by him , so the whole Scripture testifieth , that he that believes is justified ; or that there is an infallible connexion in the Ordination of God between true Faith and Justification . Wherefore this personal Righteousness cannot be the condition of our Justificaion before God , seeing it is consequential thereunto . What may be pleaded in exception hereunto from the supposition of a second Justification , or differing causes of the beginning and continuation of Justification , hath been already disproved . 2. Justification before God is a freedom and absolution from a Charge before God , at least it is contained therein . And the Instrument of this charge must either be the Law or the Gospel . But neither the ▪ Law nor the Gospel , do before God , or in the sight of God , charge true Believers with Unbelief , Hypocrisie , or the like . For who shall lay any thing unto the charge of Gods Elect , who are once justified before him ? Such a charge may be laid against them by Sathan , by the Church sometimes on mistake , by the World , as it was in the case of Job , against which this Righteousness is pleadable . But what is charged immediately before God , is charged by God himself , either by the Law or the Gospel ; and the Judgment of God is according unto Truth . If this charge be by the Law , by the Law we must be justified . But the plea of sincere Obedience will not justifie us by the Law. That admits of none in satisfaction unto its demands , but that which is compleat and perfect . And where the Gospel lays any thing unto the charge of any Persons before God , there can be no Justification before God , unless we shall allow the Gospel to be the Instrument of a false Charge . For what should justifie him whom the Gospel condemns ? And if it be a Justification by the Gospel from the charge of the Law , it renders the death of Christ of no effect . And a Justification without a Charge , is not to be supposed . 3. Such a Justification as that pretended , is altogether needless and useless . This may easily be evinced from what the Scripture asserts unto our Justification in the sight of God by Faith in the Blood of Christ. But this hath been spoken to before on another occasion . Let that be considered , and it will quickly appear , that there is no place nor use for this new Justification upon our personal Righteousness , whether it be supposed antecedent and subordinate thereunto , or consequential and perfective thereof . 4. This pretended Evangelical Justification hath not the Nature of any Justification that is mentioned in the Scripture ; that is , neither that by the Law , nor that provided in the Gospel . Justification by the Law is this ; The man that doth the Works of it shall live in them . This it doth not pretend unto . And as unto Evangelical Justification , it is every way contrary unto it . For therein the Charge against the person to be justified is true ; namely , that he hath sinned , and is come short of the Glory of God. In this it is false , namely , that a Believer is an Unbeliever ; A sincere Person an Hypocrite , one fruitful in good Works , altogether barren . And this false charge is supposed to be exhibited in the name of God , and before him . Our Acquitment in true Evangelical Justification is by Absolution or pardon of sin ; here by a Vindication of our own Righteousness . There the plea of the person to be justified is , Guilty , all the World is become guilty before God ; but here the plea of the person on his Trial is not Guilty , whereon the proofs and evidences of Innocency and Righteousness do ensue ; But this is a Plea which the Law will not admit , and which the Gospel disclaims . 5. If we are justified before God on our own personal Righteousness , and pronounced Righteous by him on the account thereof , then God enters into Judgment with us on something in our selves , and acquits us thereon . For Justification is a juridical Act in and of that Judgment of God which is according unto Truth . But that God should enter into Judgment with us , and justifie us with respect unto what he judgeth on , or our personal Righteousness , the Psalmist doth not believe , Psal. 130.2 , 3. Psal. 143.2 . nor did the Publican , Luke 18. 6. This personal Righteousness of ours cannot be said to be a subordinate Righteousness , and subservient unto our Justification by Faith in the Blood of Christ. For therein God justifieth the ungodly , and imputeth Righteousness unto him that worketh not . And besides it is expresly excluded from any consideration in our Justification , Ephes. 2.7 , 8. 7. This Personal inherent Righteousness wherewith we are said to be justified with this Evangelical Justification , is our own Righteousness . Personal Righteousness and our own Righteousness , are expressions equivalent . But our own Righteousness is not the material cause of any Justification before God. For ( 1 ) It is unmeet so to be . Isa. 54.6 . ( 2 ) It is directly opposed unto that Righteousness whereby we are justified , as inconsistent with it unto that end , Phil. 3.9 . Rom. 10.3 , 4. It will be said that our own Righteousness is the Righteousness of the Law ; but this Personal Righteousness is Evangelical . But ( 1 ) It will be hard to prove , that our Personal Righteousness is any other but our own Righteousness ; and our own Righteousness is expresly rejected from any Interest in our Justification , in the places quoted . ( 2 ) That Righteousness which is Evangelical in respect of its efficient cause , its motives and some especial Ends , is legal in respect of the formal Reason of it , and our Obligation unto it . For there is no Instance of Duty belonging unto it , but in general we are obliged unto its performance by virtue of the first Commandment , to take the Lord for our God. Acknowledging therein his essential verity and soveraign Authority ; we are obliged to believe all that he shall reveal , and to obey in all that he shall command . ( 3 ) The Good Works rejected from any Interest in our Justification , are those whereunto we are created in Christ Jesus , Ephes. 2.8 , 9. the Works of Righteousness which we have done , Tit. 3.5 . wherein the Gentiles are concerned , who never sought for Righteousness by the Works of the Law , Rom. 9.30 . But it will yet be said that these things are evident in themselves . God doth require an Evangelical Righteousness in all that do believe . This Christ is not , nor is it the Righteousness of Christ. He may be said to be our legal Righteousness , but our Evangelical Righteousness he is not . And so far as we are Righteous with any Righteousness , so far we are justified by it . For according unto this Evangelical Righteousness , we must be tried ; if we have it we shall be acquitted , and if we have it not , we shall be condemned . There is therefore a Justification according unto it . I answer . ( 1 ) According to some Authors or Maintainers of this Opinion , I see not but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal . For our Legal Righteousness he is not in their Judgment , by a proper Imputation of his Righteousness unto us , but by the Communication of the fruits of what he did and suffered unto us . And so he is our Evangelical Righteousness also . For our Sanctification is an effect or fruit of what he did and suffered for us . Eph. 5.25 , 26. Tit. 2.14 . 2. None have this Evangelical Righteousness , but those who are in order of nature at least , justified before they actually have it . For it is that which is required of all that do believe , and are justified thereon . And we need not much enquire how a man is justified , after he is justified . 3. God hath not appointed this Personal Righteousness in order unto our Justification before him in this life , though he have appointed it , to evidence our Justification before others , and even in his sight , as shall be declared . He accepts of it , approves of it , upon the account of the free Justification of the person , in and by whom it is wrought . So he had respect unto Abel and his Offering . But we are not acquitted by it from any real charge in the sight of God , nor do receive Remission of sins on the account of it . And those who place the whole of Justification in the Remission of sins , making this personal Righteousness the condition of it , as the Socinians do , leave not any place for the Righteousness of Christ in our Justification . 4. If we are in any sense justified hereby in the sight of God , we have whereof to boast before him . We may not have so absolutely and with respect unto merit , yet we have so comparatively , and in respect of others , who cannot make the same plea for their Justification . But all boasting is excluded . And it will not relieve to say , that this personal Righteousness , is of the free Grace and Gift of God unto some , and not unto others ; for we must plead it as our Duty , and not as Gods Grace . 5. Suppose a person freely Justified by the Grace of God through Faith in the Blood of Christ , without respect unto any Works , Obedience , or Righteousness of his own : we do freely grant ; ( 1 ) That God doth indispensably require personal Obedience of him , which may be called his Evangelical Righteousness ; ( 2 ) That God doth approve of , and accept in Christ this Righteousness so performed ; ( 3 ) That hereby that Faith whereby we are justified is evidenced , proved , manifested , in the sight of God and men . ( 4 ) That this Righteousness is pleadable unto an acquitment against any charge from Satan , the World , or our own Consciences ; ( 5 ) That upon it , we shall be declared Righteous at the last day , and without it none shall so be . And if any shall think meet from hence to conclude unto an Evangelical Justification , or call Gods acceptance of our Righteousness by that name , I shall by no means contend with them . And where-ever this enquiry is made , not how a sinner guilty of death and obnoxious unto the Curse , shall be pardoned , acquitted and justified , which is by the Righteousness of Christ alone imputed unto him ; but how a man that professeth Evangelical Faith , or Faith in Christ , shall be tried , judged , and whereon as such he shall be justified , we grant that it is and must be by his own personal sincere Obedience . And these things are spoken , not with a design to contend with any , or to oppose the opinions of any ; but only to remove from the principal question in hand , those things which do not belong unto it . A very few words will also free our enquiry from any concernment , in that which is called sentential Justification , at the day of Judgment . For of what nature soever it be , the person concerning whom that sentence is pronounced , was ( 1 ) actually and compleatly justified before God in this World ; ( 2 ) made partaker of all the Benefits of that Justification , even unto a blessed Resurrection in Glory ; ( it is raised in Glory ; 1 Cor. 15. ) ( 3 ) The Souls of the most will long before have enjoyed a blessed Rest with God , absolutely discharged and acquitted from all their labours , and all their sins ; There remains nothing but an actual Admission of the whole person into eternal Glory . Wherefore this Judgment can be no more but declaratory unto the glory of God , and the everlasting Refreshment of them that have believed . And without reducing of it unto a new Justification , as it is no where called in the Scripture ; the ends of that solemn Judgment , in the manifestation of the Wisdom and Righteousness of God , in appointing the way of Salvation by Christ , as well as in giving of the Law ; the publick conviction of them , by whom the Law hath been transgressed and the Gospel despised ; the vindication of the Righteousness , power and wisdom of God in the rule of the World by his providence , wherein for the most part , his paths unto all in this life are in the deep , and his footsteps are not known ; the Glory and Honour of Jesus Christ , triumphing over all his Enemies , then fully made his footstool ; and the glorious exaltation of Grace in all that do Believe , with sundry other things of an alike tendency unto the ultimate manifestation of Divine Glory in the Creation and Guidance of all things , are sufficiently manifest . And whence it appears , how little force there is in that Argument which some pretend to be of so great weight in this cause . As every one ( they say ) shall be judged of God at the last day , in the same way and manner , or on the same Ground is he justified of God in this life . But by Works and not by Faith alone , every one shall be judged at the last day ; Wherefore by Works and not by Faith alone every one is justified before God in this life . For 1. It is no where said that we shall be judged at the last day , ex operibus ; but , only that God will render unto men secundum opera . But God doth not justifie any in this life secundum opera ; Being justified freely by his Grace , And , not according to the Works of Righteousness which we have done . And we are every where said to be justified in this life , ex fide , per fidem , but no where propter fidem ; or that God justifieth us secundum fidem ; by Faith ; but not for our Faith , nor according unto our Faith. And we are not to depart from the expressions of the Scripture where such a difference is constantly observed . 2. It is somewhat strange that a man should be judged at the last day , and justified in this life , just in the same way and manner , that is with respect unto Faith and Works , when the Scripture doth constantly ascribe our Justification before God unto Faith without Works ; and the Judgment at the last day is said to be according unto Works , without any mention of Faith. 3. If Justification and eternal Judgment proceed absolute-on the same Grounds , Reasons , and Causes , then if men had not done what they shall be condemned for doing at the last day , they should have been justified in this life . But many shall be condemned only for sins against the light of nature , Rom. 2.12 . as never having the written Law or Gospel made known unto them . Wherefore unto such persons , to abstain from sins against the light of nature , would be sufficient unto their Justification , without any knowledge of Christ or the Gospel . 4. This Proposition , that God pardons men their Sins , gives them the Adoption of Children with a right unto the Heavenly Inheritance according to their Works ; is not only foraign to the Gospel , but contradictory unto it , and destructive of it , as contrary unto all express Testimonies of the Scripture both in the old Testament and the new , where these things are spoken of . But that God judgeth all men , and rendreth unto all men at the last Judgment according unto their Works , is true and affirmed in the Scripture . 5. In our Justification in this life by Faith , Christ is considered as our Propitiation and Advocate , as he who hath made Atonement for sin , and brought in everlasting Righteousness . But at the last day , and in the last Judgment he is considered only as the Judge . 6. The end of God in our Justification is the Glory of his Grace ; Eph. 1.6 . But the end of God in the last Judgment is the Glory of his remunerative Righteousness , 2 Tim. 4.8 . 7. The Representation that is made of the final Judgment , Math. 7. and Chap. 25. is only of the visible Church . And therein the plea of Faith as to the profession of it is common unto all , and is equally made by all . Upon that plea of Faith , it is put unto the trial whether it were sincere true Faith or no , or only that which was dead and barren . And this trial is made solely by the fruits and effects of it , and otherwise in the publick declaration of things unto all , it cannot be made . Otherwise the Faith whereby we are justified comes not into Judgment at the last day . See Joh. 5.24 . with Mark. 16.16 . CHAP. VII . Imputation , and the Nature of it ; with the Imputation of the Righteousness of Christ in particular . THe first express Record of the Justification of any sinner is of Abraham . Others were justified before him from the Beginning , and there is that affirmed of them , which sufficiently evidenceth them so to have been . But this Prerogative was reserved for the Father of the Faithful , that his Justification and the express way and manner of it , should be first entered on the Sacred Record . So it is Gen. 15.6 . He believed in the Lord , and it was counted unto him for Righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him , or imputed unto him for Righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was counted , reckoned , imputed . And it was not written for his sake alone , that it was imputed unto him , but for us also unto whom it shall be imputed if we believe , Rom. 4.23 , 24. Wherefore the first express Declaration of the nature of Justification in the Scripture , affirms it to be by Imputation ; The Imputation of somewhat unto Righteousness . And this done in that place and instance , which is Recorded on purpose , as the president and example of all those that shall be justified . As he was justified so are we , and no otherwise . Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it . For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel . And besides there was from the first a strong and Dangerous Opposition made unto it . For this matter of Justification , the Doctrine of it , and what necessarily belongs thereunto , was that whereon the Jewish Church broke off from God , refused Christ and the Gospel , perishing in their sins ; as is expresly declared , Rom. 9.31 , 10.3 , 4. And in like manner a dislike of it , an Opposition unto it , ever was and ever will be a principle and cause of the Apostasie of any professing Church , from Christ and the Gospel , that falls under the power and deceit of them ; as it fell out afterwards in the Churches of the Galatians . But in this state the Doctrine of Justification was fully declared , stated , and vindicated by the Apostle Paul in a peculiar manner . And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation ; or that our Justification consists in the non-Imputation of sin , and the Imputation of Righteousness . But yet , although the first Recorded instance of Justification , and which was so recorded , that it might be an example and represent the Justification of all that should be justified unto the end of the World , is expressed by Imputation , and Righteousness imputed , and the Doctrine of it in that great case , wherein the eternal welfare of the Church of the Jews , or their ruine was concerned , is so expressed by the Apostle ; yet is it so fallen out in our days that nothing in Religion is more maligned , more reproached , more despised , then the Imputation of Righteousness unto us , or an Imputed Righteousness . A putative Righteousness , the shadow of a dream , a fancy , a mummery , an imagination , say some among us . An opinion , foeda , execranda , pernitiosa , detestanda , saith Socinus . And opposition ariseth unto it every day from great variety of principles . For those by whom it is opposed and rejected can by no means agree what to set up in the place of it . However , the weight and importance of this Doctrine is on all hands acknowledged , whether it be true or false . It is not a dispute about Notions , Terms , and Speculations , wherein Christian Practice is little or not at all concerned , ( of which nature many are needlesly contended about ) but such as hath an immediate influence into our whole present Duty , with our eternal Welfare or Ruine . Those by whom this Imputation of Righteousness is rejected , do affirm that the Faith and Doctrine of it , do overthrow the necessity of Gospel Obedience , of personal Righteousness , and good Works , bringing in Antinomianism , and Libertinism in life . Hereon it must of necessity be destructive of Salvation , in those who believe it , and conform their Practice thereunto . And those on the other hand by whom it is believed , seeing they judge it impossible that any man should be justified before God any other way , but by the Imputation of the Righteousness of Christ , do accordingly judge , that without it none can be saved . Hence a Learned man of late concludes his Discourse concerning it ; Hactenus de Imputatione Justitiae Christi , sine qua nemo unquam aut salvatus est , aut salvari queat . Justificat . Paulin. cap. 8. Thus far of the Imputation of the Righteousness of Christ , without which no man was ever saved , nor can any so be . They do not think nor judge , that all those are excluded from salvation , who cannot apprehend , or to deny the Doctrine of the Imputation of the Righteousness of Christ , as by them declared . But they judge that they are so , unto whom that Righteousness is not really imputed ; nor can they do otherwise , whil'st they make it the foundation of all their own Acceptation with God and eternal salvation . These things greatly differ . To believe the Doctrine of it , or not to believe it , as thus or thus explained , is one thing ; and to enjoy the thing , or not enjoy it , is another . I no way doubt , but that many men do receive more Grace from God , than they understand or will own ; and have a greater efficacy of it in them , than they will believe . Men may be really saved , by that Grace which Doctrinally they do deny ; and they may be justified by the Imputation of that Righteousness which in opinion they deny to be imputed . For the Faith of it , is included in that general Assent which they give unto the truth of the Gospel , and such an Adherence unto Christ may ensue thereon , as that their mistake of the way whereby they are saved by him , shall not defraud them of a real Interest therein . And for my part , I must say , that notwithstanding all the disputes that I see and read about Justification ( some whereof are full of offence and scandal ) I do not believe but that the Authors of them , ( if they be not Socinians throughout , denying the whole merit and satisfaction of Christ ) do really trust unto the mediation of Christ for the pardon of their Sins , and Acceptance with God , and not unto their own Works or Obedience . Nor will I believe the contrary , until they expresly declare it . Of the Objection on the other hand , concerning the danger of the Doctrine of the Imputation of the Righteousness of Christ , in reference unto the necessity of Holiness , and works of Righteousness , we must treat afterwards . The Judgment of the Reformed Churches herein is known unto all , and must be confessed , unless we intend by vain cavils to encrease and perpetuate contentions . Especially the Church of England is in her Doctrine express as unto the Imputation of the Righteousness of Christ , both active and passive as it is usually distinguished . This hath been of late so fully manifested out of her Authentick Writings , that is , the Articles of Religion , and Books of Homilies , and other Writings publickly authorized , that it is altogether needless to give any farther Demonstration of it . Those who pretend themselves to be otherwise minded , are such as I will not contend withall . For to what purpose is it to dispute with men who will deny the Sun to shine , when they cannot bear the heat of its beams . Wherefore in what I have to offer on this subject , I shall not in the least depart from the ancient Doctrine of the Church of England ; yea I have no design but to declare and vindicate it , as God shall enable . There are indeed sundry differences among Persons Learned , Sober , and Orthodox ( if that term displease not ) in the way and manner of the Explication of the Doctrine of Justification by the Imputation of the Righteousness of Christ , who yet all of them agree in the substance of it , in all those things wherein the Grace of God , the Honour of Christ , and the Peace of the Souls of men are principally concerned . As far as it is possible for me , I shall avoid the concerning of my self at present , in these Differences . For unto what purpose is it to contend about them , whilst the substance of the Doctrine it self is openly opposed and rejected ? why should we debate about the order and beautifying of the Rooms in an House , whilst Fire is set unto the whole ? when that is well quenched , we may return to the consideration of the best means for the disposal and use of the several parts of it . There are two grand Parties by whom the Doctrine of Justification by the Imputation of the Righteousness of Christ is opposed , namely , the Papists and the Socinians . But they proceed on different principles , and unto different Ends. The design of the one is to exalt their own Merits , of the other to destroy the merit of Christ. But besides these who trade in company , we have many Interlopers , who coming in on their hand , do make bold to borrow from both , as they see occasion . We shall have to do with them all in our progress ; not with the Persons of any , nor the way and manner of their expressing themselves , but the Opinions of all of them so far as they are opposite unto the Truth . For it is that which wise men despise and good men bewail , to see persons pretending unto Religion and Piety , to cavil at Expressions , to contend about Words , to endeavour the fastening of Opinions on men which they own not , and thereon mutually to revile one another , publishing all to the World , as some great atchievement or victory . This is not the way to teach them truths of the Gospel , nor to promote the Edification of Church . But in general , the Importance of the cause to be pleaded , the Greatness of the opposition that is made unto the Truth , and the high concernment of the Souls of Believers , to be rightly instructed in it , do call for a renewed Declaration and Vindication of it . And what I shall attempt unto this purpose , I do it under this perswasion , that the life and continuance of any Church on the one hand , and its Apostasie or Ruine on the other , do depend in an eminent manner on the Preservation or Rejection of the Truth in this Article of Religion ; ( and I shall add ) as it hath been professed , received , and believed in the Church of England in former days . The first thing we are to consider is the meaning of these words to Impute and Imputation . For from a meer plain Declaration hereof , it will appear that sundry things charged on a supposition of the Imputation we plead for , are vain and groundless , or the Charge it self is so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word first used to this purpose , signifies to think , to esteem , to judge , or to refer a thing or matter unto any ; to impute , or to be imputed for Good or Evil. See Levit. 7.18 . chap. 17.4 . And Psal. 106.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted , reckoned , imputed unto him for Righteousness . To judge or esteem this or that Good or Evil , to belong unto him , to be his . The Lxx. express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as do the Writers of the New Testament also . And these are rendred by reputare , imputare , acceptum ferre , tribuere , assignare , ascribere . But there is a different signification among these words ; In particular , to be reputed Righteous , and to have Righteousness imputed , differ , as cause and effect . For that any may be reputed Righteous , that is , be judged or esteemed so to be , there must be a real foundation of that Reputation , or it is a mistake , and not a right Judgment ; as a man may be reputed to be wise , who is a fool , or reputed to be rich , who is a beggar . Wherefore he that is reputed Righteous , must either have a Righteousness of his own , or another antecedently imputed unto him , as the foundation of that Reputation . Wherefore to impute Righteousness unto one that hath none of his own , is not to repute him to be Righteous , who is indeed Unrighteous , but it is to communicate a Righteousness unto him , that he may rightly and justly be esteemed , judged , or reputed Righteous . Imputare , is a word that the Latine Tongue owns in the sense wherein it is used by Divines . Optime de pessimis meruisti , ad quos pervenerit incorrupta rerum fides , magno Authori suo imputata . Senec. ad Mart. And Plin. lib. 18. cap. 1. In his Apology for the Earth our common Parent , nostris eam criminibus urgemus , culpamque nostram illi imputamus . In their sense , to impute any thing unto another , is if it be evil , to charge it on him , to burden him with it ; so saith Pliny , we impute our own faults to the Earth , or charge them upon it . If it be Good , it is to ascribe it unto him as his own , whether originally it were so or no ; magno Authori imputata . Vasquez , in Thom. 22. Tom. 2. Disp. 132. attempts the sense of the word , but confounds it with reputare . Imputare aut reputare quidquam alicui , est idem atque inter ea quae sunt ipsius , & ad eum pertinent , connumerare & recensere . This is reputare properly , imputare includes an Act antecedent unto this accounting or esteeming a thing to belong unto any Person . But whereas that may be imputed unto us which is really our own antecedently unto that Imputation , the word must needs have a double sense , as it hath in the Instances given out of Latine Authors now mentioned . And , 1. To Impute unto us that which was really ours , antecedently unto that Imputation , includes two things in it . ( 1 ) An Acknowledgment or Judgment , that the thing so imputed is really and truly ours , or in us . He that Imputes Wisdom or Learning unto any man , doth in the first place acknowledge him to be Wise or Learned . ( 2 ) A dealing with them according unto it , whether it be Good or Evil. So when upon a Trial a man is acquitted because he is found Righteous ; first he is judged and esteemed Righteous , and then dealt with as a Righteous Person ; his Righteousness is imputed unto him . See this exemplified , Gen. 30.33 . 2. To Impute unto us that which is not our own antecedently unto that Imputation , includes also in it two things . ( 1 ) A Grant or Donation of the thing it self unto us to be ours , on some just Ground and Foundation . For a thing must be made ours , before we can justly be dealt withall according unto what is required on the Account of it . ( 2 ) A Will of dealing with us , or an actual dealing with us according unto that which is so made ours . For in this matter whereof we treat , the most Holy and Righteous God doth not justifie any , that is , absolve them from sin , pronounce them Righteous , and thereon grant unto them Right and Title unto Eternal Life , but upon the interveniency of a true and compleat Righteousness , truly and compleatly made the Righteousness of them that are to be justified , in order of nature antecedently unto their Justification . But these things will be yet made more clear by Instances , and it is necessary they should be so . 1. There is an Imputation unto us of that which is really our own , inherent in us , performed by us , antecedently unto that Imputation , and this whether it be Evil or Good. The Rule and Nature hereof is given and expressed , Ezek. 18.20 . The Righteousness of the Righteous shall be upon him , the Wickedness of the Wicked shall be upon him . Instances we have of both sorts . ( 1 ) In the Imputation of sin , when the Person guilty of it , is so judged and reckoned a sinner , as to be dealt withall accordingly . This Imputation Shimei deprecated , 2 Sam. 19.19 . He said unto the King , Let not my Lord impute Iniquity unto me , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the expression of the Imputation of Righteousness . Gen. 15.6 . ) neither do thou remember what thy Servant did perversely ; For thy Servant doth know that I have sinned . He was Guilty , and acknowledged his Guilt , but deprecates the Imputation of it , in such a sentence concerning him , as his sin deserved . So Stephen deprecated the Imputation of sin unto them that stoned him , whereof they were really guilty , Act. 7.60 . Lay not this sin to their charge ; impute it not unto them . As on the other side Zechariah the Son of Jehojada , who died in the same cause , and the same kind of death with Stephen , prayed that the sin of those which slew him might be charged on them , 2 Chron. 24.22 . Wherefore to impute sin , is to lay it unto the charge of any , and to deal with them according unto its desert . To impute that which is Good unto any , is to judge and acknowledge it so to be theirs , and thereon to deal with them in whom it is , according unto its respect unto the Law of God. The Righteousness of the Righteous shall be upon him . So Jacob provided that his Righteousness should answer for him , Gen. 30.33 . And we have an Instance of it in Gods dealing with men , Psal. 106.31 . Then stood up Phineas and executed Judgment , and it was imputed unto him for Righteousness . Notwithstanding it seemed that he had not sufficient warrant for what he did , yet God that knew his heart , and what Guidance of his own spirit he was under , approved his fact as Righteous , and gave him a Reward testifying that Approbation . Concerning this Imputation it must be observed , that whatever is our own antecedently thereunto , which is an Act of God thereon , can never be imputed unto us for any thing more or less than what it is really in it self . For this Imputation consists of two parts , or two things concur thereunto . ( 1 ) A Judgment of the thing to be ours , to be in us , or to belong unto us . ( 2 ) A Will of dealing with us , or an actual dealing with us according unto it . Wherefore in the Imputation of any thing unto us , which is ours , God esteemeth it not to be other than it is . He doth not esteem that to be a perfect Righteousness which is imperfect ; so to do might argue either a mistake of the thing judged on , or perverseness in the Judgment it self upon it . Wherefore if , as some say , our own Faith and Obedience are imputed unto us for Righteousness , seeing they are imperfect they must be imputed unto us for an imperfect Righteousness , and not for that which is perfect . For that Judgment of God which is according unto Truth , is in this Imputation . And the Imputation of an imperfect Righteousness unto us , esteeming it only as such , will stand us in little stead in this matter . And the Acceptilation which some plead , ( traducing a fiction in humane Laws , to interpret the mystery of the Gospel ) doth not only overthrow all Imputation , but the satisfaction and merit of Christ also . And it must be observed , that this Imputation is a meer Act of Justice , without any mixture of Grace , as the Apostle declares , Rom. 11.6 . For it consists of these two parts . ( 1 ) An acknowledging and judging that to be in us which is truly so . ( 2 ) A Will of dealing with us according unto it ; both which are Acts of Justice . The Imputation unto us of that which is not our own , antecedently unto that Imputation , at least not in the same manner as it is afterwards , is various also , as unto the Grounds and Causes that it proceeds upon . Only it must be observed , that no Imputation of this kind , is to account them , unto whom any thing is imputed , to have done the things themselves which are imputed unto them . That were not to impute but to err in Judgment , and indeed utterly to overthrow the whole nature of Gracious Imputation . But it is to make that to be ours by Imputation , which was not ours before , unto all ends and purposes whereunto it would have served , if it had been our own , without any such Imputation . It is therefore a manifest mistake of their own which some make the Ground of a Charge on the Doctrine of Imputation . For the say , if our sins were imputed unto Christ , then must he be esteemed to have done what we have done amiss , and so be the greatest sinner that ever was ; and on the other side , if his Righteousness be imputed unto us , then are we esteemed to have done what he did , and so to stand in no need of the pardon of sin . But this is contrary unto the nature of Imputation , which proceeds on no such Judgment , but on the contrary , that we our selves have done nothing of what is imputed unto us ; nor Christ any thing of what was imputed unto him . To declare more distinctly the nature of this Imputation , I shall consider the several kinds of it , or rather the several grounds whence it proceeds . For this Imputation unto us , of what is not our own antecedent unto that Imputation , may be either , ( 1 ) Ex justitia , or ( 2 ) Ex voluntaria sponsione , or ( 3 ) Ex injuria , or ( 4 ) Ex gratia ; all which shall be exemplified . I do not place them thus distinctly , as if they might not some of them concur in the same Imputation , which I shall manifest that they do . But I shall refer the several kinds of Imputation , unto that which is the next cause of every one . 1. Things that are not our own originally , personally , inherently , may yet be imputed unto us ex justitia , by the Rule of Righteousness . And this may be done upon a double Relation unto those whose they are ; ( 1 ) Foederal , ( 2 ) Natural . ( 1 ) Things done by one may be imputed unto others , propter relationem foederalem , because of a Covenant Relation between them . So the sin of Adam was , and is imputed unto all his Posterity , as we shall afterwards more fully declare ▪ And the Ground hereof is , that we stood all in the same Covenant with him , who was our Head and Representative therein . The corruption and Depravation of nature which we derive from Adam is imputed unto us , with the first kind of Imputation , namely , of that which is ours antecedently unto that Imputation . But his actual sin is imputed unto us , as that which becomes ours by that Imputation , which before it was not . Hence saith Bellarmine himself ; Peccatum Adami ita posteris omnibus imputatur , ac si omnes idem peccatum patravissent . De Amiss . Grat. lib. 4. cap. 10. The sin of Adam is so imputed unto all his Posterity , as if they had all committed the same sin . And he gives us herein the true nature of Imputation , which he fiercely disputes against in his Books of Justification . For the Imputation of that sin unto us , as if we had committed it , which he acknowledgeth , includes both a Transcription of that sin unto us , and a dealing with us , as if we had committed it ; which is the Doctrine of the Apostle Rom. 5. 2. There is an Imputation of sin unto others , ex justitia propter Relationem naturalem , on the account of a natural Relation between them , and those who had actually contracted the Guilt of it . But this is so only with respect unto some outward Temporary effects of it . So God speaks concerning the Children of the Rebellious Israelites in the Wilderness . Your Children shall wander in the Wilderness Forty years , and bear your Whoredoms , Numb . 14.33 . Your sin shall be so far imputed unto your Children , because of their Relation unto you , and your Interest in them , as that they shall suffer for them in an afflictive condition in the Wilderness . And this was just , because of the Relation between them ; as the same procedure of Divine Justice is frequently declared in other places of the Scripture . So where there is a due foundation of it , Imputation is an Act of Justice . 2. Imputation may justly ensue , ex voluntaria sponsione ; when one freely and willingly undertakes to answer for another . An illustrious instance hereof we have in that passage of the Apostle unto Philemon , in the behalf of Onesimus ; ver . 18. If he have wronged the , or oweth thee ought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impute it unto me , put it on my account . He supposeth that Philemon might have a double Action against Onesimus . ( 1 ) Injuriarum , of wrongs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he hath dealt unjustly with the or by the , if he hath so wronged the as to render himself obnoxious unto punishment ; ( 2 ) Damni , or of loss ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he oweth thee ought , be a debtor unto the , which made him liable to payment or restitution . In this state the Apostle interposeth himself by a voluntary sponsion , to undertake for Onesimus . I Paul have written it with my own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Paul will answer for the whole . And this he did by the Transcription of both the debts of Onesimus unto himself ; For the crime was of that nature as might be taken away by compurgation , being not Capital . And the Imputation of them unto him , was made just by his voluntary undertaking of them . Account me , saith he , the Person that hath done these things ; and I will make satisfaction , so that nothing be charged on Onesimus . So Judah voluntarily undertook unto Jacob , for the safety of Benjamin , and obliged himself unto perpetual Guilt in case of failure ; Gen. 43.9 . I will be surety for him , of my hand shalt thou require him , if I bring him not unto the , and set him before thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sin , or be a sinner before thee always ; be guilty and as we say , bear the blame . So he expresseth himself again unto Joseph , Chap. 44.32 . It seems this is the nature and office of a Surety ; what he undertaketh for , is justly to be required at his hand , as if he had been originally and personally concerned in it . And this voluntary sponsion was one ground of the Imputation of our sin unto Christ. He took on him the person of the whole Church that had sinned , to answer for what they had done against God and the Law. Hence that Imputation was fundamentaliter ex compacto , ex voluntaria sponsione , it had its foundation in his voluntary undertaking . But on supposition hereof ; it was actually ex justitia , it being Righteous that he should answer for , and make good what he had so undertaken , the Glory of Gods Righteousness and Holiness being greatly concerned herein . 3. There is an Imputation , ex injuria ; when that is laid unto the charge of any , whereof he is not Guilty : So Bathsheba says unto David ; it shall come to pass that when my Lord the King shall sleep with his Fathers , that I and my Son Solomon shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners ; 1 Kings 1.21 . shall be dealt with as Offenders , as guilty persons , have sin imputed unto us , on one pretence or other unto our Destruction . We shall be sinners ; be esteemed so , and be dealt withal accordingly . And we may see that in the Phrase of the Scripture the Denomination of sinners , followeth the Imputation , as well as the inhesion of sin ; which will give light unto that place of the Apostle , he was made sin for us , 2 Cor. 5.21 . This kind of Imputation hath no place in the Judgment of God. It is far from him , that the Righteous should be as the Wicked . 4. There is an Imputation , ex mera Gratia , of meer Grace and Favour . And this is , when that which antecedently unto this Imputation was no way ours , not inherent in us , not performed by us , which we had no Right nor Title unto , is granted unto us , made ours , so as that we are judged of , and dealt with according unto it . This is that Imputation in both branches of it , Negative in the non-Imputation of sin , and positive in the Imputation of Righteousness , which the Apostle so vehemently pleads for , and so frequently asserteth , Rom. 4. For he both affirms the thing it self , and declares that it is of meer Grace , without respect unto any thing within our selves . And if this kind of Imputation cannot be fully exemplified in any other instance , but this alone , whereof we treat , it is because the foundation of it in the mediation of Christ is singular , and that which there is nothing to parallel in any other case among men . From what hath been discoursed concerning the nature and grounds of Imputation , sundry things are made evident which contribute much light unto the truth which we plead for , at least unto the right understanding and stating of the matter under debate . As 1. The Difference is plain between the Imputation of any works of our own unto us , and the Imputation of the Righteousness of Faith without works . For the Imputation of works unto us , be they what they will , be it Faith it self as a work of Obedience in us , is the Imputation of that which was ours , before such Imputation . But the Imputation of the Righteousness of Faith , or the Righteousness of God which is by Faith , is the Imputation of that which is made ours by vertue of that Imputation . And these two Imputation differ in their whole kind . The one is a judging of that to be in us , which indeed is so , and is ours , before that judgment be passed concerning it , the other is a Communication of that unto us , which before was not ours . And no man can make sense of the Apostles discourse , that is , he cannot understand any thing of it , if he acknowledge not that the Righteousness he treats of is made ours by Imputation , and was not ours , antecedently thereunto . 2. The Imputation of works , of what sort soever they be , of Faith it self as a work , and all the Obedience of Faith , is ex justitia , and not ex gratia : of Right and not of Grace . However the bestowing of Faith on us , and the working of Obedience in us , may be of Grace ; yet the Imputation of them unto us , as in us , and as ours , is an act of Justice . For this Imputation as was shewed , is nothing but a Judgment that such and such things are in us , or are ours , which truly and really are so , with a treating of us according unto them . This is an Act of Justice , as it appears in the Description given of that Imputation . But the Imputation of Righteousness mentioned by the Apostle is as unto us ex mera Gratia , of meer Grace , as he fully declares , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And moreover he declares , that these two sorts of Imputation are inconsistent and not capable of any composition , so that any thing should be partly of the one , and partly of the other , Rom. 11.6 . If by Grace , then it is no more of works , otherwise Grace is no more Grace ; but if it be of works , then it is no more Grace ; otherwise works is no more works . For instance , if Faith it self as a work of ours be imputed unto us , it being ours antecedently unto that Imputation , it is but an acknowledgment of it to be in us and ours , with an ascription of it unto us for what it is . For the ascription of any thing unto us for what it is not , is no Imputation but mistake . But this is an Imputation ex justitia , of works ; and so that which is of meer Grace , can have no place , by the Apostles Rule . So the Imputation unto us of what is in us , is exclusive of Grace , in the Apostles sense . And on the other hand ; If the Righteousness of Christ be imputed unto us , it must be ex mera Gratia ; of meer Grace ; For that is imputed unto us , which was not ours , antecedently unto that Imputation , and so is communicated unto us thereby . And here is no place for works , nor for any pretence of them . In the one way the foundation of Imputation is in our selves , in the other it is in another , which are irreconcileable . 3. Herein both these kinds of Imputation do agree . Namely , in that whatever is imputed unto us , it is imputed for what it is , and not for what it is not . If it be a perfect Righteousness that is imputed unto us , so it is esteemed and judged to be , and accordingly are we to be dealt withall , even as those who have a perfect Righteousness . And if that which is imputed as Righteousness unto us be imperfect , or imperfectly so , then as such must it be judged when it is imputed ; and we must be dealt withall as those which have such an imperfect Righteousness , and no otherwise . And therefore whereas our inherent Righteousness is imperfect , ( they are to be pityed or despised , not to be contended withall , that are otherwise minded ) if that be imputed unto us , we cannot be accepted on the account thereof as perfectly Righteous , without an Error in Judgment . 4. Hence the true Nature of that Imputation which we plead for ( which so many cannot or will not understand ) is manifest , and that both negatively and positively . For ( 1 ) negatively ; ( 1 ) It is not a judging or esteeming of them to be Righteous who truly and really are not so . Such a Judgment is not reducible unto any of the Grounds of Imputation before-mentioned . It hath the nature of that which is ex injuria , or a false charge , only it differs materially from it . For that respects evil , this that which is good . And therefore the clamour of the Papists and others are meer effects of Ignorance or Malice , wherein they cry out ad ravim , that we affirm God to esteem them to be Righteous , who are wicked , sinful and polluted . But this falls heavily on them who maintain that we are justified before God by our own inherent Righteousness ; For then a man is judged Righteous , who indeed is not so . For he who is not perfectly Righteous , cannot be Righteous in the sight of God unto Justification . ( 2 ) It is not a naked Pronunciation or Declaration of any one to be Righteous , without a just and sufficient foundation for the Judgment of God declared therein . God declares no man to be Righteous but he who is so ; the whole Question being , how he comes so to be . ( 3 ) It is not the Transmission or Transfusion of the Righteousness of another into them that are to be justified , that they should become perfectly and inherently Righteous thereby . For it is impossible that the Righteousness of one should be transfused into another , to become his subjectively and inherently . But it is a great mistake on the other hand , to say that therefore the Righteousness of one can no way be made the Righteousness of another ; which is to deny all Imputation . Wherefore ( 2 ) Positively ; This Imputation is an Act of God ex mera Gratia , of his meer Love and Grace , whereby on the consideration of the Mediation of Christ , he makes an effectual Grant and Donation of a true , real , perfect Righteousness , even that of Christ himself unto all that do believe , and accounting it as theirs , on his own gracious Act , both absolves them from sin , and granteth them Right and Title unto Eternal Life . Hence , 4. In this Imputation , the thing it self is first imputed unto us , and not any of the Effects of it , but they are made ours by virtue of that Imputation . To say that the Righteousness of Christ , that is , his Obedience and Sufferings are imputed unto us only as unto their effects , is to say that we have the benefit of them , and no more ; but Imputation it self is denied . So say the Socinians , but they knew well enough , and ingenuously grant , that they overthrow all true real Imputation thereby . Nec enim ut per Christi justitiam justificemur , opus est ut illius Justitia , nostra fiat justitia ; sed sufficit ut Christi justitia sit causa nostrae Justificationis ; & hactenus possumus tibi concedere , Christi justitiam esse nostram justitiam , quatenus nostrum in bonum justitiamque redundat ; verum tu proprie nostram , id est , nobis attributam ascriptamque intelligis , saith Schlictingius ; Disp. pro Socin . ad Meisner . pag. 250. And it is not pleasing to see some among our selves with so great confidence take up the sense and words of these men in their Disputations against the Protestant Doctrine in this cause , that is , the Doctrine of the Church of England . That the Righteousness of Christ is imputed unto us , as unto its effects , hath this sound sense in it ; namely , that the effects of it are made ours , by reason of that Imputation . It is so imputed , so reckoned unto us of God , as that he really communicates all the effects of it unto us . But to say the Righteousness of Christ is not imputed unto us , only its effects are so , is really to overthrow all Imputation . For ( as we shall see ) the effects of the Righteousness of Christ cannot be said properly to be imputed unto us ; and if his Righteousness it self be not so , Imputation hath no place herein , nor can it be understood why the Apostle should so frequently assert it as he doth , Rom. 4. And therefore the Socinians who expresly oppose the Imputation of the Righteousness of Christ , and plead for a Participation of its effects or benefits only , do wisely deny any such kind of Righteousness of Christ , namely , of satisfaction and merit , ( or that the Righteousness of Christ as wrought by him , was either satisfactory or meritorious ) as alone may be imputed unto us . For it will readily be granted , that what alone they allow the Righteousness of Christ to consist in , cannot be imputed unto us , whatever benefit we may have by it . But I do not understand how those who grant the Righteousness of Christ to consist principally in his satisfaction for us or in our stead , can conceive of an Imputation of the effects thereof unto us , without an Imputation of the thing it self . Seeing it is for that as made ours , that we partake of the Benefits of it . But from the Description of Imputation and the Instances of it , it appeareth that there can be no Imputation of any thing , unless the thing it self be imputed , nor any Participation of the Effects of any thing , but what is grounded on the Imputation of the thing it self . Wherefore in our particular case , no Imputation of the Righteousness of Christ is allowed , unless we grant it self to be imputed ; nor can we have any Participation of the effects of it , but on the supposition and foundation of that Imputation . The impertinent Cavils that some of late have collected from the Papists and Socinians , that if it be so , then are we as Righteous as Christ himself , that we have redeemed the World , and satisfied for the sins of others , that the pardon of sin is impossible , and Personal Righteousness needless , shall afterwards be spoken unto , so far as they deserve . All that we now aim to demonstrate , is only , that either the Righteousness of Christ it self is imputed unto us , or there is no Imputation in the matter of our Justification , which whether there be or no , is another Question afterwards to be spoken unto . For as was said , the effects of the Righteousness of Christ , cannot be said properly to be imputed unto ▪ us . For Instance , Pardon of sin is a great effect of the Righteousness of Christ. Our sins are pardoned on the account thereof . God for Christs sake forgiveth us all our sins . But the pardon of sin cannot be said to be imputed unto us , nor is so . Adoption , Justification , Peace with God , all Grace and Glory , are effects of the Righteousness of Christ. But that these things are not imputed unto us , nor can be so , is evident from their Nature : But we are made Partakers of them all , upon the account of the Imputation of the Righteousness of Christ unto us , and no otherwise . Thus much may suffice to be spoken of the Nature of Imputation of the Righteousness of Christ , the Grounds , Reasons , and Causes whereof , we shall in the next place enquire into . And I doubt not but we shall find in our Enquiry , that it is no such figment , as some Ignorant of these things do imagine , but on the contrary , an Important Truth immixed with the most fundamental Principles of the mystery of the Gospel , and inseparable from the Grace of God in Christ Jesus . CHAP. VIII . Imputation of the sins of the Church unto Christ. Grounds of it . The Nature of his Suretyship . Causes of the New Covenant . Christ and the Church one mystical Person ; Consequents thereof . THose who believe the Imputation of the Righteousness of Christ unto Believers , for the Justification of Life , do also unanimously profess , that the sins of all Believers were imputed unto Christ. And this they do on many Testimonies of the Scripture directly witnessing thereunto , some whereof shall be pleaded and vindicated afterwards . At present we are only on the consideration of the general notion of these things , and the Declaration of the nature of what shall be proved afterwards . And in the first place we shall enquire into the foundation of this Dispensation of God , and the Equity of it , or the Grounds whereinto it is resolved , without an understanding whereof , the thing it self cannot be well apprehended . The principal Foundation hereof is , that Christ and the Church , in this Design , were one mystical Person , which state they do actually coalesce in , through the uniting Efficacy of the Holy Spirit . He is the Head , and Believers are the members of that one Person , as the Apostle declares , 1 Cor. 12.12 , 13. Hence as what he did is imputed unto them , as if done by them , so what they deserved on the Account of sin was charged upon him . So is it expressed by a Learned Prelate ; Nostram causam sustinebat , qui nostram sibi Carnem aduniverat , & ita nobis arctissimo vinculo conjunctus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae erant nostra fecit sua . And again ; Quid mirum si in nostra persona constitutus , nostram carnem indutus , &c. Môntacut . Origin . Ecclesiast . The Antients speak to the same purpose . Leo. Serm. 17. Ideo se humanae infirmitati virtus divina conseruit , ut dum Deus sua facit esse quae nostra sunt , nostra faceret esse quae sua sunt . And also Sermo . 16. Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans , quod olim in Psalmo eructaverat , id in supplicio crucis sub Redemptorum suorum voce clamavit . And so speaks Augustine to the same purpose ; Epist. 120. ad Honoratum ; Audimus vocem corporis , ex ore capitis ; Ecclesia in illo patiebatur , quando pro Ecclesia patiebatur , &c. We hear the voice of the Body from the mouth of the Head. The Church suffered in him , when he suffered for the Church ; as he suffers in the Church , when the Church suffereth for him . For as we have heard the voice of the Church in Christ-suffering , my God , my Lord , why hast thou forsaken me ; look upon me ; so we have heard the voice of Christ in the Church-suffering , Saul , Saul , why persecutest thou me . But we may yet look a little backward and farther into the sense of the antient Church herein . Christus , saith Irenaeus , omnes Gentes exinde ab Adam disper sas , & Generationem hominum in semet ipso recapitulatus est ; unde a Paulo Typus futuri dictus est ipse Adam ; lib. 3. cap. 33. And again ; Recapitulans universum hominum genus in se ab initio usque ad finem , recapitulatus est & mortem ejus . In this of Recapitulation there is no doubt but he had respect unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned , Ephes. 1.10 . And it may be this was that which Origen intended aenigmatically , by saying , the Soul of the first Adam was the Soul of Christ , as it is charged on him . And Cyprian , Epist. 63. on bearing about the Administration of the Sacrament of the Eucharist ; nos omnes portabat Christus ; qui & peccata nostra portabat . He bare us , or suffered in our person , when he bare our sins . Whence Athanasius affirms of the voice he used on the Cross ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We suffered in him . Eusebius speaks many things to this purpose . Demonstrat . Evangel . lib. 10. cap. 1. Expounding those words of the Psalmist , Heal my Soul , for , or as he would read them , if , I have sinned against thee ; and applying them unto our Saviour in his sufferings ; He saith thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because he took of our sins to himself ; communicated our sins to himself ; making them his own ; For so he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making our sins his own . And because in his following words he fully expresseth what I design to prove , I shall transcribe them at large , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have transcribed this passage at large , because , as I said , what I intend to prove in the present discourse is declared fully therein . Thus therefore he speaks . How then did he make our sins to be his own , and how did he bear our Iniquities ? Is it not from thence , that we are said to be his Body , as the Apostle speaks , You are the Body of Christ , and members , for your part , or of one another ; and as when one member suffers , all the members do suffer ; so the many members , sinning and suffering , He according unto the Laws of sympathy in the same body , ( seeing that being the Word of God , he would take the form of a Servant , and be joyned unto the common habitation of us all ( in the same nature ) took the sorrows or labours of the suffering members on him , and made all their Infirmities his own , and according to the Laws of humanity ( in the same body ) bare our sorrow and labour for us . And the Lamb of God did not only these things for us , but he underwent torments , and was punished for us ; that which he was no ways exposed unto for himself , but we were so by the multitude of our sins ; and thereby he became the cause of the pardon of our sins ; namely , because he underwent Death , Stripes , Reproaches , translating the thing which we had deserved unto himself ; and was made a Curse for us , taking unto himself the Curse that was due to us ; For what was he , but ( a substitute for us ) a price of Redemption for our Souls ? In our person therefore the Oracle speaks , — whilst freely uniting himself unto us , and us unto himself , and making our ( sins or passions his own ) I have said Lord be merciful unto me , heal my Soul , for I have sinned against thee . That our sins were transferred unto Christ and made his , that thereon he underwent the punishment that was due unto us for them : and that the Ground hereof , whereinto its Equity is resolved , is the Vnion between him and us , is fully declared in this Discourse . So saith the Learned and Pathetical Author of the Homilies on Math. 5. in the works of Chrysostom , Hom. 54. which is the last of them . In carne sua omnem carnem suscepit , crucifixus , omnem carnem crucifixit in se. He speaks of the Church . So they speak often others of them ; that he bare us , that he took us with him on the Cross , that we were all crucified in him ; as Prospher ; He is not saved by the Cross of Christ , who is not crucified in Christ. Resp. ad cap. Gal. cap. 9. This then I say is the Foundation of the Imputation of the sins of the Church unto Christ , namely , that he and it are one Person , the Grounds whereof we must enquire into . But hereon sundry Discourses do ensue , and various Enquiries are made . What a Person is , in what sense , and how many senses that word may be used ; what is the true notion of it , what is a natural Person , what a legal , civil , or political Person ; in the Explication whereof some have fallen into mistakes . And if we should enter into this Field , we need not fear matter enough of debate and altercation . But I must needs say , that these things belong not unto our present occasion ; nor is the Union of Christ and the Church illustrated , but obscured by them . For Christ and Believers are neither one natural Person , nor a legal or political Person , nor any such Person as the Laws , Customs , or Usages of men do know or allow of . They are one mystical Person , whereof although there may be some imperfect Resemblances found in natural or political Unions , yet the Union from whence that Denomination is taken between him and us , is of that nature , and ariseth from such Reasons and Causes , as no Personal Vnion among men , ( or the Vnion of many persons ) hath any concernment in . And therefore as to the Representation of it unto our weak understandings unable to comprehend the depth of Heavenly mysteries , it is compared unto Vnions of divers kinds and natures . So is it represented by that of Man and Wife ; not unto those mutual affections which give them only a moral Vnion , but from the extraction of the first Woman , from the flesh and bone of the first man , and the Institution of God for the Individual Society of Life thereon . This the Apostle at large declares , Ephes. 5.25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. Whence he concludes , that from the Union thus represented , we are members of his Body , of his flesh and of his bone , ver . 30. or have such a Relation unto him , as Eve had to Adam , when she was made of his flesh and bone ; and so was one flesh with him . So also it is compared unto the Union of the Head and Members of the same natural Body , 1 Cor. 12.12 . and unto a political Vnion also between a Ruling or political Head , and its political Members ; but never exclusively unto the Union of a natural Head , and its Members comprized in the same Expression , Ephes. 4.15 . Col. 2.19 . And so also unto sundry things in nature , as a Vine and its Branches , Joh. 15.1 , 2 , 3. And it is declared by the Relation that was between Adam and his posterity , by Gods Institution and the Law of Creation ; Rom. 5.12 . &c. And the Holy Ghost by representing the Union that is between Christ and Believers , by such a variety of Resemblances , in things agreeing only in the common or general notion of Vnion on various Grounds , doth sufficiently manifest that it is not of , nor can be reduced unto any one kind of them . And this will yet be made more evident by the consideration of the Causes of it , and the Grounds whereinto it is resolved . But whereas it would require much time and diligence to handle them at large , which the mention of them here being occasional , will not admit , I shall only briefly refer unto the Heads of them . 1. The first spring or cause of this Vnion , and of all the other causes of it , lieth in that eternal compact that was between the Father and the Son , concerning the Recovery and Salvation of fallen mankind . Herein among other things as the effects thereof , the Assumption of our nature , ( the foundation of this Union ) was designed . The nature and terms of this Compact , Counsel , and Agreement , I have declared elsewhere , and therefore must not here again insist upon it . But the Relation between Christ and the Church , proceeding from hence , and so being an effect of infinite Wisdom , in the Counsel of the Father and Son , to be made effectual by the Holy Spirit , must be distinguished from all other Vnions or Relations whatever . 2. The Lord Christ as unto the nature which he was to assume , was hereon predestinated unto Grace and Glory . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained , predestinated , before the foundation of the World ; 1 Pet. 1.20 . That is , he was so as unto his Office , so unto all the Grace and Glory required thereunto , and consequent thereon . All the Grace and Glory of the Humane Nature of Christ , was an effect of free Divine preordination . God chose it from all Eternity , unto a participation of all which it received in time . Neither can any other cause of the Glorious Exaltation of that portion of our nature , be assigned . 3. This Grace and Glory whereunto he was preordained , was twofold . ( 1 ) That which was peculiar unto himself ; ( 2 ) That which was to be Communicated , by and through him unto the Church . Of the first sort was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of Personal Vnion , that single effect of Divine Wisdom , ( whereof there is no shadow nor Resemblance in any other works of God , either of Creation , Providence , or Grace ) which his nature was filled withal . Full of Grace and Truth . And all his personal Glory , Power , Authority , and Majesty as Mediator in his Exaltation at the right hand of God , which is expressive of them all , doth belong hereunto . These things were peculiar unto him , and all of them effects of his eternal Predestination . But ( 2 ) He was not thus predestinated absolutely , but also with respect unto that Grace and Glory which in him and by him , was to be communicated unto the Church . And he was so : 1. As the Pattern and Exemplary cause of our Predestination ; For we are predestinated to be conformed unto the Image of the Son of God , that he might be the first born among many Brethren . Rom. 8.29 . Hence he shall even change our vile Body , that it may be fashioned like unto his Glorious Body , Phil. 3.21 . That when he appears , we may be every way like him . 1 Joh. 3.2 . 2. As the means and cause of Communicating all Grace and Glory unto us . For we are chosen in him before the foundation of the World , that we should be Holy , and predestinated unto the Adoption of Children by him . Ephes. 1.3 , 4 , 5. He was designed as the only procuring cause , of all spiritual Blessings in Heavenly things unto those who are chosen in him . Wherefore 3. He was thus fore-ordained as the Head of the Church , it being the design of God to gather all things into an Head in him , Ephes. 1.10 . 4. All the Elect of God were in his eternal purpose and design , and in the everlasting Covenant between the Father and the Son , committed unto him to be delivered from Sin , the Law , and Death , and to be brought into the enjoyment of God. Thine they were , and thou gavest them unto me . Joh. 17.6 . Hence was that love of his unto them , wherewith he loved them and gave himself for them , antecedently unto any good or love in them , Ephes. 5.25 , 26. Gal. 2.20 . Rev. 1.5 , 6. 5. In the prosecution of this design of God , and in the accomplishment of the everlasting Covenant , in the fulness of Time he took upon him our Nature , or took it into personal subsistence with himself . The especial Relation that ensued hereon between him and the Elect Children , the Apostle declares at large , Heb. 2.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. And I refer the Reader unto our exposition of that place . 6. On these Foundations he undertook to be the Surety of the new Covenant , Heb. 7.22 . Jesus was made a Surety of a better Testament . This alone of all the fundamental considerations of the Imputation of our sins unto Christ , I shall insist upon , on purpose to obviate or remove , some mistakes about the Nature of his Suretiship , and the respect of it unto the Covenant , whereof he was the Surety . And I shall borrow what I shall offer hereon , from our exposition of this passage of the Apostle on the seventh Chapter of this Epistle not yet published , with very little variation from what I have discoursed on that occasion , without the least respect unto , or prospect of any treating on our present subject . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no where found in the Scripture , but in this place only . But the advantage which some would make from thence , namely , that it being but one place wherein the Lord Christ is called a Surety , it is not of much force , or much to be insisted on , is both unreasonable and absurd . For ( 1 ) this one place is of Divine Revelation , and therefore is of the same Authority with twenty Testimonies unto the same purpose . One Divine Testimony makes our Faith no less necessary , nor doth one less secure it from being deceived , then an hundred . 2. The signification of the word is known , from the use of it , and what it signifies among men , that no question can be made of its sense and importance , though it be but once used ; And this on any occasion removes the Difficulty and Danger , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 3 ) The thing it self intended is so fully declared by the Apostle in this place , and so plentifully taught in other places of the Scripture , as that the single use of this word , may add light , but can be no prejudice unto it . Something may be spoken unto the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which will give light into the thing intended by it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Vola manus , the palm of the hand ; Thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver into the hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification . Hence being a Surety is interpreted by striking the hand , Prov. 6.1 . My Son if thou be Surety for thy friend , if thou hast stricken thy hand , with a Stranger . So it answers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 6.1 . Chap. 17.18 . Chap. 20.19 . and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 5.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originally signifies to mingle , or a mixture of any things or persons . And thence from the conjunction and mixture that is between a Surety and him for whom he is a Surety , whereby they coalesce into one person , as unto the ends of that Suretiship ; it is used for a Surety , or to give Surety . And he that was , or did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety , or become a Surety , was to answer for him , for whom he was so , whatsoever befell him . So is it described , Gen. 43.9 . in the words of Judah unto his Father Jacob , concerning Benjamin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be Surety for him ; of my hand shalt thou require him . In undertaking to be Surety for him , as unto his safety and preservation , he engageth himself to answer for all that should befall him , for so he adds ; if I bring him not unto the , and set him before the , let me be guilty for ever . And on this ground he entreats Joseph , that he might be a Servant and a Bondman in his stead , that he might go free and return unto his Father , Gen. 44.32 , 33. This is required unto such a Surety , that he undergo and answer all that he for whom he is a Surety is liable unto , whether in things criminal , or civil , so far as the Suretiship doth extend . A Surety is an undertaker for another , or others who thereon is justly and legally to answer what is due to them , or from them . Nor is the Word otherwise used . See Job . 17.3 . Prov. 6.1 . Chap. 11.15 . Chap. 17.11 . Chap. 20.16 . Chap. 27.13 . So Paul became a Surety unto Philemon for Onesimus , ver . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsio , Expromissio , Fidejussio ; an undertaking or giving Security for any thing or Person unto another , whereon an Agreement did ensue . This in some cases was by Pledges , or an Earnest , Isa. 36.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Surety , Pledges , Hostages , for the true performance of conditions . Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pledge or Earnest , Eph. 1.14 . Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Sponsor , Fidejussor , Praes , One that voluntarily takes on himself the cause or condition of another , to answer , undergo , or pay what he is liable unto , or to see it done , whereon he becomes justly and legally obnoxious unto performance ; In this sense is the word here used by the Apostle , for it hath no other . In our present enquiry into the nature of this Suretiship of Christ , the whole will be resolved into this one question , namely , whether the Lord Christ was made a Surety only on the part of God unto us , to assure us , that the Promise of the Covenant on his part should be accomplished ; or also and principally an undertaker on our part , for the performance of what is required , if not of us , yet with respect unto us , that the Promise may be accomplished . The first of these is vehemently asserted by the Socinians , who are followed by Grotius and Hammond in their Annotations on this place . The words of Schlictingius are , Sponsor foederis appellatur Jesus , quod nomine Dei nobis spoponderit , id est fidem fecerit , Deum foederis promissiones servaturum . Non vero quasi pro nobis spoponderit Deo , nostrorumve debitorum solutionem in se receperit . Nec enim nos misimus Christum sed Deus , cujus nomine Christus ad nos venit , foedus nobiscum panxit , ejusque promissiones ratas fore spopondit & in se recepit ; ideoque nec sponsor simpliciter , sed foederis sponsor nominatur ; spopondit autem Christus pro foederis divini veritate , non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est ; sed etiam quatenus muneris sui fidem , maximis rerum ipsarum comprobavit Documentis , cum perfecta vitae innocentia & Sanctitate , cum divinis plane quae patravit operibus ; cum mortis adeo truculentae , quam pro Doctrinae suae veritate subijt , perpessione . After which he subjoyns a long Discourse about the Evidences which we have of the veracity of Christ. And herein we have a brief account of their whole Opinion concerning the Mediation of Christ. The words of Grotius are ; spopondit Christus , i.e. Nos certos Promissi fecit , non solis verbis , sed perpetua vitae Sanctitate , morte ob id tolerata & miraculis plurimis ; which are an Abridgment of the Discourse of Schlictingius . To the same purpose Dr. Hammond expounds it , that he was a Sponsor or Surety for God unto the confirmation of the Promises of the Covenant . On the other hand the generality of Expositors , antient and modern , of the Roman and Protestant Churches on the place affirm , that the Lord Christ as the Surety of the Covenant , was properly a Surety or undertaker unto God for us , and not a Surety and undertaker unto us for God. And because this is a matter of Great Importance , wherein the Faith and Consolation of the Church is highly concerned , I shall insist a little upon it . And first , we may consider the Argument that is produced to prove that Christ was only a Surety for God unto us . Now this is taken neither from the Name nor Nature of the Office or work of Surety , nor from the Nature of the Covenant , whereof he was a Surety , nor of the Office wherein he was so . But the sole Argument insisted on is ; That we do not give Christ as a Surety of the Covenant unto God , but he gives him unto us , and therefore he is a Surety for God and the accomplishment of his Promises , and not for us to pay our debts , or to answer what is required of us . But there is no force in this Argument . For it belongs not unto the nature of a Surety , by whom he is or may be designed unto his Office and Work therein . His own voluntary susception of the Office and Work , is all that is required , however he may be designed or induced to undertake it . He who of his own accord doth voluntarily undertake for another , on what Grounds , Reasons , or Considerations soever he doth so , is his Surety . And this the Lord Christ did in the behalf of the Church . For when it was said , Sacrifice and burnt-Offering and whole burnt-Offerings for sin , God would not have , or accept as sufficient to make the Atonement that he required , so as that the Covenant might be established and made effectual unto us , then said he , Loe I come to do thy Will O God , Heb. 10.5.6 . He willingly and voluntarily out of his own abundant goodness and love , took upon him to make Atonement for us , wherein he was our Surety . And accordingly this undertaking is ascribed unto that love which he exercised herein , Gal. 2.20 . 1 Joh. 3.16 . Rev. 1.5 . And there was this in it moreover , that he took upon him our nature or the Seed of Abraham , wherein he was our Surety . So that although we neither did nor could appoint him so to be , yet he took from us , that wherein and whereby he was so , which is as much as if we had designed him unto his work , as to the true Reason of his being our Surety . Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter , it was the voluntary Engagement of himself to be our Surety , and his taking our nature upon him for that end , which was the formal Reason of his being enstated in that Office. It is indeed weak and contrary unto all common experience , that none can be a Surety for others , unless those others design him and appoint him so to be . The principal instances of Suretiship in the World , have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook ; And in such undertakings he unto whom it is made , is no less considered , than they for whom it is made . As when Judah on his own accord became a Surety for Benjamin , he had as much respect unto the satisfaction of his Father , as the safety of his Brother . And so the Lord Christ , in his undertaking to be a Surety for us , had respect unto the Glory of God before our safety . 1. We may consider the Arguments whence it is evident that he neither was , nor could be a Surety unto us for God , but was so for us unto God. For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety , is one that undertaketh for another wherein he is defective really or in Reputation . Whatever that undertaking be , whether in words of Promise , or in depositing of real security in the hands of an Arbitrator , or by any other personal Engagement of life and body , it respects the defect of the person for whom any one becomes a surety . Such an one is Sponsor , or Fidejussor , in all Good Authors and common use of speech . And if any one be of absolute credit himself , and of a Reputation every way unquestionable , there is no need of a surety , unless in case of mortality . The words of a surety in the behalf of another whose Ability or Reputation is dubious , are , ad me recipio , fac●et , aut faciam . And when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken adjectively , as sometimes , it signifies satisdationibus obnoxius ; liable to payments for others , that are non-solvent . 2. God can therefore have no surety properly , because there can be no Imagination of any defect on his part . There may be indeed a Question whether any Word or Promise , be a Word or Promise of God. To assure us hereof , it is not the Work of a surety , but only any one , or any means that may give evidence that so it is , that is , of a Witness . But upon a supposition that what is proposed in his Word or Promise , there can be no Imagination or fear of any defect on his part , so as that there should be any need of a surety for the performance of it . He doth therefore make use of Witnesses to confirm his Word ; that is , to testifie that such Promises he hath made , and so he will do . So the Lord Christ was his Witness , Isa. 43.10 . Ye are my Witnesses saith the Lord , and my Servant whom I have chosen . But they were not all his sureties . So he affirms , that he came into the World to bear witness unto the Truth , Joh. 18.37 . that is , the Truth of the Promises of God ; for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers , Rom. 15.8 . But a surety for God , properly so called , he was not , nor could be . The distance and difference is wide enough between a witness and a surety . For a surety must be of more Ability , or more Credit and Reputation than he or those for whom he is a surety , or there is no need of his suretiship ; or at least he must add unto their credit , and make it better than without him . This none can be for God , no not the Lord Christ himself , who in his whole work was the Servant of the Father . And the Apostle doth not use this word in general improper sense for any one that by any means gives Assurance of any other thing , for so he had ascribed nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were sureties for God , and many of them confirmed the Truth of his Word and Promises , with the laying down of their lives . But such a surety he intends as undertaketh to do that for others which they cannot do for themselves ; or at least are not reputed to be able to do what is required of them . 3. The Apostle had before at large declared , who , and what was Gods surety in this mattter of the Covenant , and how impossible it was that he should have any other . And this was himself alone , interposing himself by his Oath . For in this cause , because he had none greater to swear by , he sware by himself , chap. 6.13 , 14. Wherefore if God would give any other surety besides himself , it must be one greater than He. This being every way impossible , he swears by himself only . Many ways he may and doth use for the declaring and testifying of his Truth unto us , that we may know and believe it to be his Word ; and so the Lord Christ in his Ministry was the principal witness of the Truth of God. But other surety than himself he can have none . And therefore , 4. When he would have us in this matter not only come unto the full Assurance of Faith concerning his Promises , but also to have strong consolation therein , he resolves it wholly into the Immutability of his counsel , as declared by his Promise and Oath . chap. 6.18 , 19. So that neither is God capable of having any surety properly so called , neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree . 5. We on all accounts stand in need of a surety for us , or on our behalf . Neither without the Interposition of such a surety , could any Covenant between God and us be firm and stable , or an everlasting Covenant , ordered in all things and sure . In the first Covenant made with Adam there was no surety , but God and men were the immediate Covenanters . And although we were then in a state and condition able to perform and answer all the Terms of the Covenant , yet was it broken and disannulled . If this came to pass by the failure of the Promise of God , it was necessary that on the making of a new Covenant he should have a surety to undertake for him , that the Covenant might be stable and everlasting . But this is false and blasphemous to imagine . It was man alone who failed and broke that Covenant . Wherefore it was necessary that upon the making of the New Covenant , and that with a design and purpose that it should never be disannulled as the former was , that we should have a surety and undertaker for us . For if that first Covenant was not firm and stable because there was no surety to undertake for us , notwithstanding all that Ability which we had to answer the terms of it ; how much less can any other be so , now our Natures are become depraved and sinful ? Wherefore we alone were capable of a surety properly so called , for us , we alone stood in need of him , and without him the Covenant could not be firm , and inviolate on our parts . The surety therefore of this Covenant is so with God for us . 6. It is the Priesthood of Christ that the Apostle treats of in this place , and that alone . Wherefore he is a surety as he is a Priest , and in the discharge of that Office , and therefore is so with God on our behalf . This Schlictingius observes , and is aware what will ensue against his pretensions , which he endeavours to obviate . Mirum ( saith he ) porro alicui videri posset cur Divinus Author de Christi sacerdotio in superioribus & in sequentibus agens , derepente eum sponsorem foederis non vero sacerdotem vocet ? Cur non dixerit tanto praestantioris foederis factus est sacerdos Jesus ? hoc enim plane requirere videtur totus orationis contextus . Credibile est in voce sponsionis sacerdotium quoque Christi intelligi . Sponsoris enim non est alieno nomine quippiam promittere , & fidem suam pro alio interponere ; sed etiam , si ita res ferat , alterius nomine id quod spopondit praestare . In rebus quidem humanis , si id non praestet is pro quo sponsor fidejussit ; hic vero propter contrariam causam ( nam prior hic locum habere non potest ) nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet ; qua in re praecipue Christi sacerdotium continetur . Ans. ( 1 ) It may indeed seem strange unto any one who imagineth Christ to be such a surety as he doth , why the Apostle should so call him , and so introduce him in the Description of his Priestly Office , as that which belongeth thereunto . But grant what is the proper Work and Duty of a surety , and who the Lord Jesus was a surety for , and it is evident that nothing more proper or pertinent could be mentioned by him , when he was in the Declaration of that office . ( 2 ) He confesseth that by his Exposition of this suretiship of Christ , as making him a surety for God , he contradicteth the nature and only notion of a surety among men . For such a one he acknowledgeth doth nothing but in the defect and unability of them for whom he is ingaged , and doth undertake . He is to pay that which they owe , and to do what is to be done by them , which they cannot perform . And if this be not the notion of a surety in this place , the Apostle makes use of a word no where else used in the whole Scripture , to teach us that which it doth never signifie among men , which is improbable and absurd . For the sole Reason why he did make use of it was , that from the nature and notion of it amongst men in others cases , we may understand the signification of it ; what he intends by it , and what under that name he ascribes unto the Lord Jesus . ( 3 ) He hath no way to solve the Apostles mention of Christ being a surety in the description of his Priestly Office , but by overthrowing the Nature of that Office also . For to confirm this absurd notion that Christ as a Priest was a surety for God , he would have us believe that the Priesthood of Christ consists in his making effectual unto us the Promises of God , or his effectual communicating of the Good things promised unto us ; the falshood of which notion really destructive of the Priesthood of Christ , I have elsewhere at large detected and confuted . Wherefore seeing the Lord Christ is a surety of the Covenant as a Priest , and all the sacerdotal Actings of Christ have God for their immediate Object , and are performed with him on our behalf , he was a surety for us also . A Surety , Sponsor , Vas , Praes , Fidejussor , for us , the Lord Christ was , by his voluntary undertaking out of his rich Grace and Love , to do , answer , and perform all that is required on our parts , that we may enjoy the Benefits of the Covenant , the Grace and Glory prepared , proposed , and promised in it , in the way and manner determined on by Divine Wisdom . And this may be reduced unto two Heads . 1. His answering for our Transgressions against the first Covenant . 2. His purchase and procurement of the Grace of the New. He was made a Curse for us , that the Blessing of Abraham might come upon us , Gal. 3.13 , 1 , 15. 1. He undertook as they surety of the Covenant to answer for all the sins of those who are to be , and are made partakers of the Benefits of it . That is , to undergo the punishment due unto their sins ; to make atonement for them , by offering himself a propitiatory sacrifice for the Expiation of their sins , redeeming them by the Price of his Blood from their state of misery and bondage under the Law and the Curse of it , Isa. 53.4 , 5 , 6 , 10 , Math. 20.28 . 1 Tim. 2.6 . 1 Cor. 6.20 . Rom. 3.25 , 26. Heb. 10.5 , 6 , 7 , 8. Rom. 8.2 , 3. 2 Cor. 5.19 , 20 , 21. Gal. 3.13 . And this was absolutely necessary that the Grace and Glory prepared in the Covenant might be communicated unto us . Without this undertaking of his , and performance of it , the Righteousness and Faithfulness of God would not permit , that sinners , such as had Apostatized from him , despised his Authority and rebelled against him , falling thereby under the sentence and curse of the Law , should again be received into his Favour , and made Partakers of Grace and Glory . This therefore the Lord Christ took upon himself , as the surety of the Covenant . 2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it , fulfill its Conditions , and yield the Obedience which God required therein . For by the Ordination of God , he was to procure , and did merit and procure for them the Holy Spirit , and all needful supplies of Grace to make them new Creatures , and enable them to yield Obedience unto God from a new principle of spiritual Life ▪ and that faithfully unto the End. So was he the surety of this better Testament . But all things belonging hereunto will be handled at large in the place from whence as I said these are taken , as suitable unto our present occasion . But some have other notions of these things . For they say , that Christ by his Death , and his Obedience therein , whereby he offered himself a sacrifice of sweet smelling savour unto God , procured for us the New Covenant , or as one speaks , all that we have by the Death of Christ is , that thereunto we owe the Covenant of Grace . For herein he did and suffered what God required and freely appointed him to do and suffer . Not that the Justice of God required any such thing with respect unto their sins for whom he died , and in whose stead , or to bestead whom , he suffered , but what by a free Constitution of Divine Wisdom and Soveraignty was appointed unto him . Hereon , God was pleased to remit the Terms of the Old Covenant , and to enter into a New Covenant with mankind upon Terms suited unto our Reason , possible unto our Abilities , and every way advantageous unto us . For these Terms are Faith and sincere Obedience , or such an Assent unto the Truth of Divine Revelations , as is effectual in Obedience unto the Will of God contained in them , upon the encouragement given thereunto in the Promises of Eternal Life , or a future Reward made therein . On the performance of these Conditions our Justification , Adoption , and future Glory do depend ; For they are that Righteousness before God , whereon he pardons our sins , and accepts our persons , as if we were perfectly Righteous . Wherefore by this procuring the New Covenant for us , which they ascribe unto the death of Christ , they intend the abrogation of the old Covenant , or of the Law , or at least such a Derogation from it , that it shall no more oblige us either unto sinless Obedience or Punishment , nor require a perfect Righteousness unto our Justification before God ; and the Constitution of a new Law of Obedience accommodated unto our present state and condition , on whose observance all the Promises of the Gospel do depend . Others say , that in the death of Christ there was real satisfaction made unto God ; not to the Law , or unto God according to what the Law required ; but unto God absolutely . That is , He did what God was well pleased and satisfied withall , without any respect unto his Justice or the Curse of the Law. And they add , that hereon the whole Righteousness of Christ is imputed unto us , so far , as that we are made Partakers of the Benefits thereof . And moreover , that the way of the Communication of them unto us , is by the New Covenant which by his Death the Lord Christ procured . For the Conditions of this Covenant are established in the Covenant it self , whereon God will bestow all the Benefits and Effects of it upon us , which are Faith and Obedience . Wherefore what the Lord Christ hath done for us is thus far accepted as our legal Righteousness , as that God upon our Faith and Obedience with respect thereunto , doth release and pardon all our sins of Omission and Commission . Upon this pardon there is no need of any positive perfect Righteousness unto our Justification or Salvation , but our own personal Righteousness is accepted with God in the room of it , by virtue of the New Covenant which Christ hath procured . So is the Doctrine hereof stated by Cursellaeus , and those that join with him , or follow him . Sundry things there are in these Opinions that deserve an Examination ; and they will most , if not all of them , occur unto us in our progress . That which alone we have occasion to enquire into with respect unto what we have discoursed concerning the Lord Christ as surety of the Covenant , and which is the Foundation of all that is asserted in them , is , That Christ by his death procured the New Covenant for us ; which , as one says , is all that we have thereby ; which if it should prove otherwise , we are not beholding unto it for any thing at all . But these things must be examined . And , 1. The Terms of procuring the New Covenant are ambiguous . It is not as yet ( that I know of ) by any declared how the Lord Christ did procure it ; whether he did so by his Satisfaction and Obedience , as the meritorious cause of it , or by what other kind of causality . Unless this be stated we are altogether uncertain what Relation of the New Covenant unto the Death of Christ is intended . And to say that thereunto we owe the New Covenant , doth not mend the matter , but rather render the Terms more ambiguous . Neither is it declared whether the Constitution of the Covenant , or the Communication of the Benefits of it are intended . It is yet no less general , That God was so well pleased with what Christ did , as that hereon he made and entered into a New Covenant with mankind . This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ by his Obedience and Suffering did meritoriously procure the making and establishing of the New Covenant , which was all that he so procured , and the entire effect of his death , what they say may be understood , but the whole Nature of the Mediation of Christ is overthrown thereby . 2. This Opinion is liable unto a great Prejudice , in that whereas it is in such a Fundamental Article of our Religion , and about that wherein the Eternal Welfare of the Church is so nearly concerned , there is no mention made of it in the Scripture . For is it not strange that if this be , as some speak , the sole effect of the Death of Christ , whereas sundry other things are frequently in the Scripture ascribed unto it , as the effects and fruits thereof , that this which is only so should be no where mentioned , neither in express words , nor such as will allow of this sense by any just or lawful consequence . Our Redemption , Pardon of sins , the Renovation of our Natures , our Sanctification , Justification , Peace with God , Eternal Life , are all joyntly and severally assigned thereunto in places almost without number . But it is no where said in the Scripture , that Christ by his death , merited , procured , obtained , the New Covenant ; or that God should enter into a New Covenant with mankind ; yea as we shall see , that which is contrary unto it , and inconsistent with it , is frequently asserted . 3. To clear the Truth herein , we must consider the several notions and causes of the New Covenant ; with the true and real respect of the Death of Christ thereunto . And it is variously represented unto us . 1. In the Designation and Preparation of its Terms and Benefits in the Counsel of God. And this although it have the nature of an Eternal Decree , yet is it not the same with the Decree of Election , as some suppose . For that properly respects the subjects or persons for whom Grace and Glory are prepared . This is the Preparation of that Grace and Glory , as to the way and manner of their communication . Some learned men do judge that this counsel and purpose of the Will of God , to give Grace and Glory in and by Jesus Christ unto the Elect in the way and by the means by him prepared , is formally the Covenant of Grace , or at least that the substance of the Covenant is comprized therein . But it is certain , that more is required to compleat the whole nature of a Covenant . Nor is this purpose or counsel of God called the Covenant in the Scripture , but is only proposed as the spring and fountain of it , Eph. 1. ●● 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Unto the full Exemplification of the Covenant of Grace , there is required the Declaration of this Counsel of Gods Will , accompanied with the means and powers of its Accomplishment , and the Prescription of the ways whereby we are so to be interessed in it , and made partakers of the Benefits of it . But in the enquiry after the procuring cause of the New Covenant , it is the first thing that ought to come under consideration . For nothing can be the procuring cause of the Covenant which is not so of this spring and fountain of it , of this Idea of it in the mind of God , of the preparation of its Terms and Benefits . But this is no where in the Scripture affirmed to be the effect of the Death or Mediation of Christ ; and to ascribe it thereunto , is to overthrow the whole freedom of eternal Grace and Love. Neither can any thing that is absolutely Eternal , as is this Decree and Counsel of God , be the effect of , or procured by any thing that is external and temporal . 2. It may be considered with respect unto the foederal Transactions between the Father and the Son , concerning the Accomplishment of this Counsel of his Will. What these were , wherein they did consist , I have declared at large ; Exercitat . Vol. 2. Neither do I call this the Covenant of Grace absolutely , nor is it so called in the Scripture . But yet some will not distinguish between the Covenant of the Mediator and the Covenant of Grace , because the promises of the Covenant absolutely are said to be made to Christ , Gal. 3.16 . and he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first subject of all the Grace of it . But in the Covenant of the Mediator , Christ stands alone for himself , and undertakes for himself alone , and not as the Repretsentive of the Church . But this he is in the Covenant of Grace . But this is that wherein it had its designed establishment as unto all the ways , means , and ends of its Accomplishment ; and all things so disposed as that it might be effectual unto the eternal Glory of the Wisdom , Grace , Righteousness and Power of God. Wherefore the Covenant of Grace could not be procured by any means or cause , but that which was the cause of this Covenant of the Mediator , or of God the Father with the Son , as undertaking the work of Mediation . And as this is no where ascribed unto the Death of Christ in the Scripture , so to assert it , is contrary unto all spiritual Reason and Understanding . Who can conceive that Christ by his death should procure the Agreement between God and him , that he should dye . 3. With respect unto the Declaration of it by especial Revelation . This we may call Gods making or establishing of it , if we please ; though making of the Covenant in Scripture , is applied principally , if not only , unto its execution or actual Application unto Persons , 2 Sam. 23.5 . Jerem. 32.40 . This Declaration of the Grace of God , and the provision in the Covenant of the Mediator for the making of it effectual unto his Glory , is most usually called the Covenant of Grace . And this is twofold , 1. In the way of a singular and absolute Promise ; so was it first : declared unto , and established with Adam , and afterwards with Abraham . The Promise is the Declaration of the Purpose of God before declared , or the free Determination and Counsel of his Will , as to his dealing with sinners on the supposition of the Fall , and their forfeiture of their first Covenant state . Hereof the Grace and Will of God was the only cause , Heb. 8.8 . And the Death of Christ could not be the means of its procurement , For he himself and all that he was to do for us , was the substance of that Promise . And this Promise as it is declarative of the Purpose or Counsel of the Will of God , for the Communication of Grace and Glory unto sinners , in and by the mediation of Christ , according to the Ways and on the Terms prepared and disposed in his Soveraign Wisdom and Pleasure , is formally the New Covenant , though something yet is to be added to compleat its Application unto us . Now the substance of the first Promise , wherein the whole Covenant of Grace was virtually comprized , directly respected and expressed , the giving of him for the Recovery of Mankind from sin and misery by his death , Gen. 3.15 . Wherefore if he , and all the Benefits of his Mediation , his Death and all the Effects of it , be contained in the Promise of the Covenant , that is , in the Covenant it self , then was not his death the procuring cause of that Covenant , nor do we owe it thereunto . 2. In the additional prescription of the way and means whereby it is the Will of God , that we shall enter into a Covenant state with him , or be interessed in the Benefits of it . This being virtually comprized in the absolute Promise ( for every Promise of God doth tacitly require Faith and Obedience in us ) is expressed in other places by the way of the Condition required on our part . This is not the Covenant , but the Constitution of the Terms on our part , whereon we are made Partakers of it . Nor is the Constitution of these Terms , an effect of the death of Christ , or procured thereby . It is a meer effect of the Soveraign Grace and Wisdom of God. The things themselves as bestowed on us , communicated unto us , wrought in us by Grace , are all of them effects of the death of Christ ; but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace . God so loved the world as to send his only begotten Son to dye , not that Faith and Repentance might be the means of Salvation , but that all his Elect might believe , and that all that believe might not perish , but have Life Everlasting . But yet it is granted that the Constitution of these Terms of the Covenant doth respect the foederal Transaction between the Father and the Son , wherein they were ordered to the praise of the Glory of Gods Grace ; and so although their constitution was not the procurement of his Death , yet without respect unto it , it had not been . Wherefore the sole cause of Gods making the New Covenant , was the same with that of giving Christ himself to be our Mediator , namely , the Purpose , Counsel , Goodness , Grace and Love of God , as it is every where expressed in the Scripture . 4 thly , The Covenant may be considered as unto the actual Application of the Grace , Benefit and Priviledges of it unto any persons , whereby they are made real partakers of them , or are taken into Covenant with God. And this alone in the Scripture is intended by Gods making a Covenant with any . It is not a general Revelation , or Declaration of the Terms and Nature of the Covenant ( which some call an universal conditional Covenant , on what Grounds they know best , seeing the very formal nature of making a Covenant with any , includes the actual Acceptation of it , and Participation of the Benefits of it by them ) but a Communication of the Grace of it , accompanied with a prescription of Obedience , that is Gods making his Covenant with any , as all Instances of it in the Scripture do declare . It may be therefore enquired , what respect the Covenant of Grace hath unto the Death of Christ , or what Influence it hath thereunto . I answer , supposing what is spoken of his being a surety thereof ▪ it hath a threefold respect thereunto . 1. In that the Covenant , as the Grace and Glory of it were prepared in the Counsel of God , as the Terms of it , was fixed in the Covenant of the Mediator , and as it was declared in the Promise , was confirmed , ratified , and made irrevocable thereby . This our Apostle insists upon at large , Heb. 9.15 , 16 , 17 , 18 , 19 , 20. And he compares his Blood in his Death and Sacrifice of himself , unto the Sacrifices and their Blood whereby the Old Covenant was confirmed , purified , dedicated or established , ver . 18 , 19. Now these Sacrifices did not procure that Covenant , or prevail with God to enter into it ; but only ratified and confirmed it ; and this was done in the New Covenant by the Blood of Christ. 2. He thereby underwent and performed all that which in the Righteousness and Wisdom of God was required , that the Effects , Fruits , Benefits and Grace , intended , designed , and prepared in the New Covenant might be effectually accomplished , and communicated unto sinners . Hence although he procured not the Covenant for us by his death , yet he was in his Person , Mediation , Life and Death , the only cause and means whereby the whole Grace of the Covenant is made effectual unto us . For , 3. All the Benefits of it were procured by him ; that is , all the Grace , Mercy , Priviledges and Glory that God hath prepared in the Counsel of his Will , that were fixed as unto the way of this communication in the Covenant of the Mediator , and proposed in the Promises of it , are purchased , merited , and procured by his Death ; and effectually communicated or applied unto all the Covenanters by virtue thereof , with others of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant , than what is pretended about the procurement of its Terms and Conditions . For if he should have procured no more but this , if we owe this only unto his Mediation , that God would thereon , or did grant and establish this Rule , Law , and Promise , that whoever ever believed should be saved , it were possible that no one should be saved thereby ; yea if he did no more , considering our state and condition , it was impossible that any one should so be . To give the sum of these things , it is inquired with respect unto which of these considerations of the new Covenant , it is affirmed that it was procured by the Death of Christ. If it be said , that it is with respect unto the actual communication of all the Grace and Glory prepared in the Covenant , and proposed unto us in the Promises of it ; it is most true . All the Grace and Glory promised in the Covenant was purchased for the Church by Jesus Christ. In this sense by his Death he procured the new Covenant . This the whole Scripture from the Beginning of it in the first Promise unto the end of it , doth bear witness unto . For it is in him alone that God blesseth us with all spiritual Blessings in Heavenly things . Let all the good things that are mentioned or promised in the Covenant expresly , or by just consequence , be summed up , and it will be no hard matter to demonstrate concerning them all , and that both joyntly and severally , that they were all procured for us by the Obedience and Death of Christ. But this is not that which is intended . For most of this Opinion do deny , that the Grace of the Covenant in Conversion unto God , the Remission of sins , Sanctification , Justification , Adoption , and the like , are the effects or procurements of the Death of Christ. And they do on the other hand declare , that it is Gods making of the Covenant which they do intend : that is the contrivance of the terms and conditions of it , with their proposal unto mankind for their Recovery . But herein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For 1. The Lord Christ himself , and the whole work of his Mediation , as the Ordinance of God for the Recovery and Salvation of lost Sinners , is the first and principal promise of the Covenant . So his Exhibition in the flesh , his work of Mediation therein with our deliverance thereby , was the subject of that first Promise , which virtually contained this whole Covenant . So he was of the Renovation of it unto Abraham when it was solemnly confirmed by the Oath of God , Gal. 3.16 , 17. And Christ did not by his Death procure the promise of his Death , nor of his Exhibition in the flesh , or his coming into the World , that he might dye . 2. The making of this Covenant is every where in the Scripture ascribed ( as is also the sending of Christ himself to dye ) unto the Love , Grace and Wisdom of God alone ; no where unto the Death of Christ , as the actual Communication of all Grace and Glory are . Let all the places be considered , where either the giving of the Promise , the sending of Christ , or the making of the Covenant are mentioned , either expresly or virtually , and in none of them are they assigned unto any other cause , but the Grace , Love , and Wisdom of God alone , all to be made effectual unto us , by the Mediation of Christ. 3. The assignation of the sole end of the Death of Christ to be the procurement of the new Covenant in the sense contended for , doth indeed evacuate all the vertue of the Death of Christ and of the Covenant it self . For ( 1 ) the Covenant which they intend , is nothing but the Constitution and proposal of new Terms and Conditions for life and salvation unto all men . Now whereas the acceptance and accomplishment of these conditions , depend upon the Wills of men no way determined by effectual Grace , it was possible that notwithstanding all Christ did by his Death , yet no one Sinner might be saved thereby , but that the whole end and design of God therein might be frustrate . ( 2 ) Whereas the substantial advantage of these conditions lieth herein , that God will now for the sake of Christ , accept of an Obedience , inferior unto that required in the Law , and so as that the Grace of Christ doth not raise up all things unto a Conformity and compliance with the Holiness and Will of God declared therein , but accommodate all things unto our present condition , nothing can be invented more dishonourable to Christ and the Gospel . For what doth it else but make Christ the Minister of sin , in disanulling the Holiness that the Law requires , or the Obligation of the Law unto it , without any provision of what might answer , or come into the Room of it , but that which is incomparably less worthy . Nor is it consistent with Divine Wisdom , Goodness , and Immutability , to appoint unto mankind a Law of Obedience , and cast them all under the severest penalty upon the Transgression of it , when he could in Justice and Honour , have given them such a Law of Obedience , whose observance might consist with many failings and sins . For if he have done that now , he could have done so before , which how far it reflects on the Glory of the Divine Properties might be easily manifested . Neither doth this fond Imagination comply with those Testimonies of Scripture , that the Lord Christ came not to destroy the Law , but to fulfil it , that he is the end of the Law , and that by Faith the Law is not disanulled but established . Lastly , the Lord Christ was the Mediator and Surety of the new Covenant , in and by whom it was ratified , confirmed and established ; and therefore by him the Constitution of it was not procured . For all the Acts of his Office belong unto that Mediation ; And it cannot be well apprehended how any Act of Mediation for the Establishment of the Covenant and rendring it effectual , should procure it . But to return from this Digression ; That wherein all the precedent causes of the Vnion between Christ and Believers , whence they become one mystical person , do center , and whereby they are rendred a compleat foundation of the Imputation of their sins unto him , and of his Righteousness unto them , is the Communication of his Spirit , the same Spirit that dwelleth in him , unto them , to abide in , to animate and guide the whole mystical Body and all its Members . But this hath of late been so much spoken unto , as that I shall do no more but mention it . On the considerations insisted on , whereby the Lord Christ became one mystical Person with the Church , or bare the Person of the Church in what he did as Mediator , in the Holy Wise disposal of God as the Authour of the Law , the supreme Rector or Governour of all mankind , as unto their Temporal and Eternal concernments , and by his own consent , the sins of all the Elect were imputed unto him . This having been the Faith and Language of the Church in all Ages , and that derived from and founded in express Testimonies of Scripture , with all the Promises and Presignations of his Exhibition in the flesh from the beginning , cannot now with any Modesty be expresly denied . Wherefore the Socinians themselves grant that our sins may be said to be imputed unto Christ , and he to undergo the punishment of them , so far as that all things which befell him Evil and Afflictive in this life , with the Death which he underwent , were occasioned by our sins . For had not we sinned , there had been no need of , nor occasion for his suffering . But notwithstanding this concession they expresly deny his satisfaction , or that properly he underwent the punishment due unto our sins ; wherein they deny also all Imputation of them unto him . Others say that our sins were imputed unto him , quoad reatum poenae , but not quoad reatum culpae . But I must acknowledge that unto me this distinction gives inanem sine mente sonum . The substance of it is much insisted on by Feuardentius , Dialog . 5. pag. 467. And he is followed by others . That which he would prove by it , is , That the Lord Christ did not present himself before the Throne of God , with the burden of our sins upon him , so as to answer unto the Justice of God for them . Whereas therefore reatus , or guilt , may signifie either Dignitatem poenae or obligationem ad poenam , as Bellarmine distinguisheth , de Amiss . Grat. lib. 7. cap. 7. with respect unto Christ , the latter only is to be admitted . And the main Argument he and others insist upon , is this ; That if our sins be imputed unto Christ , as unto the guilt of the fault , as they speak , then he must be polluted with them , and thence be denominated a sinner in every kind . And this would be true , if our sins could be Communicated unto Christ by Transfusion , so as to be his inherently and subjectively . But their being so only by Imputation gives no countenance unto any such pretence . However there is a notion of legal uncleanness , where there is no inherent defilement . So the Priest who offered the Red Heifer to make Atonement , and he that burned her , were said to be unclean , Numb . 19.7 , 8. But hereon they say , that Christ dyed and suffered upon the special Command of God , not that his Death and Suffering were any way due upon the account of our sins ; or required in Justice , which is utterly to overthrow the satisfaction of Christ. Wherefore the design of this distinction , is to deny the Imputation of the guilt of our sins unto Christ , and then in what tolerable sense can they be said to be imputed unto him , I cannot understand . But we are not tyed up unto Arbitrary distinction , and the sense that any are pleased to impose on the terms of them . I shall therefore first enquire into the meaning of these words , guilt and guilty , whereby we may be able to judge of what it is , which in this Distinction is intended . The Hebrews have no other word to signifie guilt or guilty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this they use both for sin , the guilt of it , the punishment due unto it , and a Sacrifice for it . Speaking of the guilt of Blood , they use not any word to signifie guilt , but only say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Blood to him . So David prays deliver me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Blood , which we render Blood-guiltiness , Psal. 51.14 . And this was , because by the Constitution of God , he that was guilty of Blood , was to dye by the hand of the Magistiate , or of God himself . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham is no where used for guilt , but it signifies the Relation of the sin intended unto punishment . And other significations of it will be in vain sought for in the old Testament . In the new Testament , he that is guilty , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 3.19 . that is , obnoxious to Judgment or vengeance for sin ; one that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they speak , Act. 28.4 . whom vengeance will not suffer to go unpunished . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 11.27 . a word of the same signification . Once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 23.18 . to owe , to be indebted to Justice . To be obnoxious , liable unto Justice , Vengeance , Punishment for sin , is to be guilty . Reus , guilty in the Latine is of a large signification . He who is Crimini obnoxius , or Poenae propter Crimen , or Voti debitor , or Promissi , or officij ex sponsione , is called , Reus . Especially every sponsor or Surety , is Reus in the Law. Cum servus pecuniam pro libertate pactus est , & ob eam rem , Reum dederit , ( that is , sponsorem , expromissorem ) quamvis servus ab alio manumissus est , Reus tamen obligabitur . He is Reus who ingageth himself for any other , as to the matter of his ingagement . And the same is the use of the word in the best Latine Authors . Opportuna loca dividenda Praefectis esse ac suae quique partis tutandae reus sit . Liv. de Bello Punic . lib. 5. That every Captain should so take care of the Station committed to him , as that if any thing happened amiss , it should be imputed unto him . And the same Author again , at quicunque aut propinquitate aut affinitate regiam contigissent , alienae culpae rei trucidarentur , should be guilty of the fault of another , ( by Imputation ) and suffer for it . So that in the Latine Tongue he is Reus , who for himself or any other is obnoxious unto Punishment or payment . Reatus is a word of late Admission into the Latine Tongue , and was formed of Reus . So Quintilian informs us in his Discourse of the use of obsolete and new words , lib. 8. cap. 3. Quae vetera nunc sunt , fuerunt olim nova ; quaedam in usu perquam recentia . Messalla primus Reatum , munerarium Augustus dixerunt ; To which he adds Piratica , Musica , and some others then newly come into use . But Reatus at its first Invention was of no such signification as it is now applied unto . I mention it only to shew , that we have no reason to be obliged unto mens Arbitrary use of words . Some Lawyers first used it , pro crimine , a fault , exposing unto Punishment . But the Original Invention of it continued by long use , was to express the outward state and condition of him who was Reus , after he was first charged in a cause criminal before he was acquitted or condemned . Those among the Romans who were made Rei by any publick Accusation , did betake themselves unto a poor squalid Habit , a sorrowful countenance , suffering their Hair and Beards to go undressed ; Hereby on Custome and Usage , the people who were to judge on their cause , were enclined to compassion . And Milo furthered his sentence of Banishment , because he would not submit to this custom which had such an appearance of Pusillanimity and baseness of Spirit . This state of sorrow and trouble so expressed , they called Reatus and nothing else . It came afterwards to denote their state who were committed unto custody in order unto their Trial , when the Government ceased to be popular , wherein alone the other Artifice was of use . And if this word be of any use in our present Argument , it is to express the state of men after Conviction of sin , before their Justification . That is their Reatus , the condition wherein the proudest of them cannot avoid to express their inward sorrow and anxiety of mind , by some outward evidences of them . Beyond this we are not obliged by the use of this word , but must consider the thing it self which ▪ now we intend to express thereby . Guilt in the Scripture is the Respect of sin unto the sanction of the Law , whereby the sinner becomes obnoxious unto punishment . And to be guilty is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liable unto punishment for sin , from God , as the supreme Lawgiver and Judge of all . And so guilt or Reatus is well defined to be obligatio ad poenam , propter culpam , aut admissam in se , aut imputatam , juste aut injuste . For so Bathsheba says unto David , that she and her Son Solomon should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners , that is , be esteemed guilty or liable unto punishment for some evil laid unto their charge , 1 Kings 1.21 . And the distinction of Dignitas poenae , and obligatio ad poenam , is but the same thing in divers words . For both do but express the Relation of sin unto the sanction of the Law , or if they may be conceived to differ , yet are they inseparable ; for there can be no obligatio ad poenam , where there is not dignitas poenae . Much less is there any thing of weight in the distinction of Reatus culpae , and Reatus poenae . For this Reatus culpae is nothing but dignitas poenae propter culpam . Sin hath other considerations , namely , its formal nature , as it is a Transgression of the Law ; and the stain or filth that it brings upon the Soul ; but the guilt of it , is nothing but its respect unto punishment from the sanction of the Law. And so indeed Reatus culpae , is Reatus poenae ; the guilt of sin , is its desert of punishment . And where there is not this Reatus culpae , there can be no poena , no punishment properly so called . For poena is vindicta noxae , the revenge due to sin . So therefore there can be no punishment , nor Reatus poenae , the guilt of it , but where there is Reatus culpae ; or sin considered with its guilt . And the Reatus poenae , that may be supposed without the guilt of sin , is nothing but that obnoxiousness unto afflictive evil on the occasion of sin , which the Socinians admit with respect unto the suffering of Christ , and yet execrate his satisfaction . And if this distinction should be apprehended to be of Reatus , from its formal respect unto sin and punishment , it must in both parts of the Distinction be of the same signification , otherwise there is an equivocation in the subject of it . But reatus poenae is a liableness , an obnoxiousness unto punishment according to the sentence of the Law ; that whereby a sinner becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then Reatus culpae must be an obnoxiousness unto sin , which is uncouth . There is therefore no Imputation of sin , where there is no Imputation of its Guilt . For the Guilt of Punishment , which is not its respect unto the desert of sin , is a plain fiction , there is no such thing in rerum natura . There is no Guilt of sin , but its Relation unto Punishment . That therefore which we affirm herein is , That our sins were so transferred on Christ , as that thereby he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reus , responsible unto God , and obnoxious unto punishment in the justice of God for them . He was alienae culpae reus . Perfectly innocent in himself ; but took our Guilt on him , or our obnoxiousness unto punishment for sin . And so he may be , and may be said to be the greatest Debtor in the World who never borrowed nor owed one farthing on his own account , if he become surety for the greatest Debt of others . So Paul became a Debtor unto Philemon , upon his undertaking for Onesimus , who before owed him nothing . And two things concurred unto this Imputation of sin unto Christ. ( 1 ) The Act of God imputing it . ( 2 ) The voluntary Act of Christ himself in the undertaking of it , or admitting of the charge . 1. The Act of God in this Imputation of the Guilt of our sins unto Christ , is expressed by his laying all our Iniquities upon him , making him to be sin for us , who knew no sin , and the like . For ( 1 ) as the supream Governour , Law-giver , and Judge of all , unto whom it belonged to take care that his holy Law was observed , or the offenders punished , He admitted upon the Transgression of it , the sponsion and suretiship of Christ to answer for the sins of men , Heb. 10.5 , 6 , 7. ( 2 ) In order unto this End , he made him under the Law , or gave the Law power over him , to demand of him , and inflict on him the penalty which was due unto the sins of them for whom he undertook , Gal. 3.13 . chap. 4.4 , 5. ( 3 ) For the Declaration of the Righteousness of God in this setting forth of Christ to be a Propitiation , and to bear our Iniquities , the Guilt of our sins was transferred unto him in an Act of the Righteous Judgment of God , accepting and esteeming of him as the Guilty person ; as it is with publick sureties in every case . 2. The Lord Christ voluntary susception of the state and condition of a surety , or undertaker for the Church , to appear before the Throne of Gods Justice for them , to answer whatever was laid unto their charge , was required hereunto . And this he did absolutely . There was a concurrence of his own Will in and unto all those Divine Acts whereby he and the Church were constituted one mystical person . And of his own Love and Grace did he as our surety stand in our stead before God , where he made Inquisition for sin ; He took it on himself , as unto the punishment which it deserved . Hence it became just and righteous that he should suffer , the just for the unjust , that he might bring us unto God. For if this be not so , I desire to know what is become of the Guilt of the sins of Believers ; If it were not transferred on Christ , it remains still upon themselves , or it is nothing . It will be said that Guilt is taken away by the free pardon of sin . But if so , there was no need of punishment for it at all ; which is indeed what the Socinians plead , but by others is not admitted . For if punishment be not for Guilt , it is not punishment . But it is fiercely objected against what we have asserted , that if the Guilt of our sins was imputed unto Christ , then was he constituted a sinner thereby ; for it is the Guilt of sin that makes any one to be truly a sinner . This is urged by Bellarmin ; lib. 2. de Justificat . not for its own sake , but to disprove the Imputation of his Righteousness unto us , as it is continued by others with the same design . For , saith he , if we be made Righteous , and the Children of God through the Imputation of the Righteousness of Christ , then was he made a sinner , & quod horret animus cogitare , filius Diaboli ; by the Imputation of the Guilt of our sins , or our Vnrighteousness unto him . And the same Objection is pressed by others , with instances of consequences , which for many Reasons I heartily wish had been forborn . But I answer , 1. Nothing is more absolutely true , nothing is more sacredly or assuredly believed by us , then , that nothing which Christ did or suffered , nothing that he undertook or underwent , did or could constitute him , subjectively , inherently , and thereon personally a sinner , or guilty of any sin of his own . To bear the Guilt or Blame of other mens faults , to be alienae culpae reus , makes no man a sinner , unless he did unwisely or irregularly undertake it . But that Christ should admit of any thing of sin in himself , as it is absolutely inconsistent with the Hypostatical Vnion , so it would render him unmeet for all other Duties of his Office , Heb. 7.25 , 26. And confess it hath always seemed scandalous unto me , that Socinus , Crellius , and Grotius , do grant that in some sense Christ suffered for his own sins , and would prove it from that very place wherein it is positively denied , Heb. 7.27 . This ought to be sacredly fixed , and not a word used , nor thought entertained of any possibility of the contrary , upon any supposition whatever . 2. None ever dreamed of a Transfusion or propagation of sin from us unto Christ , such as there was from Adam unto us . For Adam was a common person unto us , we are not so to Christ ; yea he is so to us ; and the Imputation of our sins unto him , as a singular Act of Divine Dispensation , which no evil consequent can ensue upon . 3. To imagine such an Imputation of our sins unto Christ , as that thereon they should cease to be our sins , and become his absolutely , is to overthrow that which is affirmed . For on that supposition Christ would not suffer for our sins , for they ceased to be ours , antecedently unto his suffering . But the Guilt of them was so transferred unto him , that through his suffering for it , it might be pardoned unto us . These things being premised , I say , 1. There is in sin a Transgression of the Preceptive part of the Law , and there is an obnoxiousness unto the Punishment from the Sanction of it . It is the first that gives sin its formal nature , and where that is not subjectively , no person can be constituted formally a sinner . However , any one may be so denominated as unto some certain end or purpose , yet without this , formally a sinner none can be , whatever be imputed unto them . And where that is , no non-imputation of sin as unto punishment , can free the person in whom it is , from being formally a sinner . When Bathsheba told David that she and her Son Solomon should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners , by having crimes laid unto their charge ; and when Judah told Jacob , that he would be a sinner before him always on the account of any evil that befell Benjamin , ( it should be imputed unto him ) yet neither of them could thereby be constituted a sinner formally . And on the other hand , when Shimei desired David not to impute sin unto him , whereby he escaped present punishment yet did not that non-imputation free him formally from being a sinner . Wherefore sin under this consideration as a Transgression of the Preceptive part of the Law , cannot be communicated from one unto another , unless it be by the propagation of a vitiated Principle or Habit. But yet neither so will the personal sin of one as inherent in him , ever come to be the personal sin of another . Adam hath upon his personal sin communicated a vitious , depraved , and corrupted nature unto all his Posterity ; and besides , the guilt of his actual sin is imputed unto them , as if it had been committed by every one of them . But yet his particular personal sin , neither ever did , nor ever could become the personal sin of any one of them , any otherwise than by the Imputation of its guilt unto them . Wherefore our sins neither are , nor can be so imputed unto Christ , as that they should become subjectively his , as they are a Transgression of the Preceptive part of the Law. A Physical Translation or Transfusion of sin is in this case naturally and spiritually impossible ; and yet on a supposition thereof alone , do the horrid consequences mentioned depend . But the guilt of sin is an external respect of it , with regard unto the sanction of the Law only . This is separable from sin , and if it were not so no one sinner could either be pardoned or saved . It may therefore be made anothers by Imputation , and yet that other not rendered formally a sinner thereby . This was that which was imputed unto Christ , whereby he was rendred obnoxious unto the Curse of the Law. For it was impossible that the Law should pronounce any accursed but the guilty ; nor would do so , Deut. 27.26 . 2. There is a great difference between the Imputation of the Righteousness of Christ unto us , and the Imputation of our sins unto Christ ; so as that he cannot in the same manner be said to be made a sinner by the one , as we are made Righteous by the other . For our sin was imputed unto Christ only , as he was our Surety for a time , to this end , that he might take it away , destroy it and abolish it . It was never imputed unto him , so as to make any alteration absolutely in his personal state and condition . But his Righteousness is imputed unto us , to abide with us , to be ours always , and to make a total change in our state and condition as unto our Relation unto God. Our sin was imputed unto him , only for a season , not absolutely , but as he was a Surety , and unto the special end of destroying it ; and taken on him , on this condition that his Righteousness should be made ours for ever . All things are otherwise in the Imputation of his Righteousness unto us , which respects us absolutely , and not under a temporary capacity , abides with us for ever , changeth our state and relation unto God , and is an effect of super-abounding Grace . But it will be said , that if our sins as to the guilt of them were imputed unto Christ , then God must hate Christ. For he hateth the guilty . I know not well how I come to mention these things , which indeed I look upon as cavils , such as men may multiply if they please , against any part of the mysteries of the Gospel . But seeing it is mentioned , it may be spoken unto . And 1. It is certain that the Lord Christ's taking on him the guilt of our sins , was an high act of Obedience unto God , Heb. 10.5 , 6. And for which the Father loved him , Joh. 10.17 , 18. There was therefore no reason why God should hate Christ , for his taking on him our Debt and the payment of it , in an Act of the highest Obedience unto his will. ( 2 ) God in this matter is considered as a Rector , Ruler and Judge . Now it is not required of the severest Judge , that as a Judge he should hate the guilty person , no although he be guilty Originally by Inhaesion and not by Imputation . As such , he hath no more to do , but consider the guilt , and pronounce the sentence of punishment . But ( 3 ) suppose a person out of an Heroick generosity of mind should become an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for another , for his friend , for a good man , so as to answer for him with his life , as Judah undertook to be for Benjamin as to his liberty , which when a man hath lost , he is civilly dead , and capite diminutus , would the most cruel Tyrant under Heaven that should take away his life , in that case hate him ; would he not rather admire his worth and vertue . As such an one it was that Christ suffered , and no otherwise . ( 4 ) All the force of this exception depends on the ambiguity of the word hate . For it may signifie either an aversation or detestation of mind , or only a will of punishing , as in God mostly it doth . In the first sense there was no ground why God should hate Christ on this Imputation of guilt unto him ; whereby he became non propriae sed alienae culpae Reus . Sin inherent renders the Soul polluted , abominable , and the only Object of Divine Aversation . But for him who was perfectly Innocent , Holy , Harmless , undefiled in himself , who did no sin , neither was there guile found in his mouth , to take upon him the guilt of other sins , thereby to comply with and accomplish the design of God for the manifestation of his Glory and infinite Wisdom , Grace , Goodness , Mercy , and Righteousness , unto the certain expiation and destruction of sin , nothing could render him more glorious and lovely in the sight of God or man. But for a will of punishing in God , where sin is imputed , none can deny it , but they must therewithal openly disavow the satisfaction of Christ. The heads of some few of those Arguments wherewith the Truth we have asserted is confirmed , shall close this Discourse . 1. Unless the guilt of sin was imputed unto Christ , sin was not imputed unto him in any sense ; For the punishment of sin is not sin ; nor can those who are otherwise minded , declare what it is of sin , that is imputed . But the Scripture is plain , that God laid on him the Iniquity of us all , and made him to be sin for us , which could not otherwise be but by Imputation . 2. There can be no punishment but with respect unto the guilt of sin personally contracted , or imputed . It is guilt alone that gives what is materially evil and afflictive , the formal nature of punishment and nothing else . And therefore those who understand full well the Harmony of things and Opinions , and are free to express their minds , do constantly declare , that if one of these be denied , the other must be so also ; and if one be admitted they must both be so . If guilt was not imputed unto Christ , he could not , as they plead well enough , undergo the punishment of sin ; much he might do and suffer on the occasion of sin , but undergo the punishment due unto sin he could not . And if it should be granted that the guilt of sin was imputed unto him , they will not deny but that he underwent the punishment of it ; and if he underwent the punishment of it , they will not deny but that the guilt of it was imputed unto him ; For these things are inseparably related . 3. Christ was made a Curse for us , the Curse of the Law ; as is expresly declared , Gal. 3.13 , 14. But the Curse of the Law respects the guilt of sin only ; So as that where that is not , it cannot take place in any sense , and where that is , it doth inseparably attend it , Deut. 27.26 . 4. The express Testimonies of the Scripture unto this purpose cannot be evaded , without an open wresting of their words and sense . So God is said to make all our Iniquities to meet with upon him ; and he bare them on him as his burden , for so the word signifies , Isa. 53.6 . God hath laid on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iniquity , that is , the guilt of us all , ver . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their sin or guilt shall he bear . For that is the intendment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where joyned with any other word that denotes sin as it is in those places , Psal. 32.5 . thou forgavest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iniquity of my sin , that is , the guilt of it , which is that alone that is taken away by pardon . That his Soul was made an Offering for the guilt of sin , that he was made sin , that sin was condemned in his flesh , &c. 5. This was represented in all the Sacrifices of old , especially the great Anniversary , on the day of expiation , with the Ordinance of the Scape Goat , as hath been before declared . 6. Without a supposition hereof it cannot be understood , how the Lord Christ should be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our stead , unless we will admit the exposition of Mr. Ho. a late Writer , who reckoning up how many things the Lord Christ did in our stead , adds as the sense thereof , that is to bestead us ; then which if he can invent any thing more fond and senseless , he hath a singular faculty in such an Employment . CHAP. IX . The formal cause of Justification ; or , The Righteousness on the Account whereof Believers are justified before God. Objection answered . THe principal differences about the Doctrine of Justification are reducible unto three Heads . ( 1 ) The nature of it ; namely , whether it consist in an internal change of the Person justified by the infusion of an Habit of inherent Grace or Righteousness ; or whether it be a Forensick Act , in the judging , esteeming , declaring , and pronouncing such a person to be Righteous , thereon absolving him from all his sins , giving unto him Right and Title unto life . Herein we have to do only with those of the Church of Rome , all others , both Protestants and Socinians being agreed on the Forensick sense of the word , and the nature of the thing signified thereby . And this I have already spoken unto , so far as our present design doth require , and that I hope with such evidence of Truth , as cannot well be gainsayed . Nor may it be supposed that we have too long insisted thereon , as an opinion which is obsolete , and long since sufficiently confuted . I think much otherwise , and that those who avoid the Romanists in these Controversies , will give a greater appearance of fear , than of contempt . For when all is done , if free Justification through the Blood of Christ and the Imputation of his Righteousness , be not able to preserve its station , in the minds of men , the Popish Doctrine of Justification must and will return upon the world , with all the concomitants and consequences of it . Whilst any knowledge of the Law or Gospel is continued amongst us , the Consciences of men will at one time or other , living or dying , be really affected with a sense of sin , as unto its guilt and danger . Hence that Trouble and those Disquietments of mind will ensue , as will force men , be they never so unwilling , to seek after some Relief and Satisfaction . And what will not men attempt , who are reduced to the condition expressed , Micah . 6.7 , 8. Wherefore in this case , if the true and only relief of distressed Consciences , of sinners who are weary and heavy laden be hid from their eyes ; if they have no apprehension of , nor trust in that which alone they may oppose unto the sentence of the Law , and interpose betweens Gods Justice and their Souls , wherein they may take shelter from the storms of that wrath which abideth on them that believe not ; they will betake themselves unto any thing which confidently tenders them present ease and relief . Hence many persons living all their days in an ignorance of the Righteousness of God , are oftentimes on their sick Beds , and in their dying hours , proselyted unto a confidence in the ways of Rest and Peace , which the Romanists impose upon them . For such seasons of advantage do they wait for , unto the Reputation as they suppose of their own Zeal , in truth unto the scandal of Christian Religion . But finding at any time the Consciences of men under disquietments , and ignorant of , or disbelieving that Heavenly relief which is provided in the Gospel , they are ready with their Applications and Medicines , having on them pretended Approbations of the experience of many Ages , and an innumerable company of devout Souls in them . Such is their Doctrine of Justification , with the Addition of those other Ingredients of Confession , Absolution , Penances or Commutations , Aids from Saints and Angels , especially the blessed Virgin , all warmed by the Fire of Purgatory , and confidently Administred unto Persons , sick of Ignorance , Darkness and Sin. And let none please themselves in the Contempt of these things . If the truth concerning Evangelical Justification be once disbelieved among us , or obliterated by any Artifices , out of the minds of men , unto these things at one time or other , they must and will betake themselves . For the new Schemes and Projections of Justification which some at present would supply us withal , they are now way suited , nor able to give Relief or Satisfaction unto a Conscience really troubled for Sin , and seriously enquiring how it may have Rest and Peace with God. I shall take the boldness therefore to say , whoever be offended at it ; that if we lose the antient Doctrine of Justification through Faith in the Blood of Christ , and the Imputation of his Righteousness unto us , publick profession or Religion , will quickly issue in Popery , or Atheism , or at least in what is the next door unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The second principal Controversie is about the formal cause of Justification , as it is expressed and stated by those of the Roman Church . And under these terms some Protestant Divines have consented to debate the matter in difference . I shall not interpose into a strife of words . So the Romanists will call , that which we enquire after . Some of ours say the Righteousness of Christ imputed ; some , the Imputation of the Righteousness of Christ , is the formal cause of our Justification ; some , that there is no formal cause of Justification , but this is that which supplies the place and use of a formal cause , which is the Righteousness of Christ. In none of these things will I concern my self , though I judge what was mentioned in the last place , to be most proper and significant . The substance of the enquiry wherein alone we are concerned is ; what is that Righteousness whereby , and wherewith , a Believing sinner , is justified before God ; or whereon he is accepted with God , hath his sins pardoned , is received into Grace and Favour , and hath a Title given him unto the Heavenly Inheritance . I shall no otherwise propose this enquiry , as knowing that it contains the substance of what convinced sinners do look after in and by the Gospel . And herein it is agreed by all , the Socinians only excepted , that the Procatarctical or procuring cause of the pardon of our sins and acceptance with God , is the satisfaction and merit of Christ. Howbeit it cannot be denied , but that some retaining the names of them , do seem to renounce or disbelieve the things themselves . But we need not to take any notice thereof , until they are free more plainly to express their minds . But as concerning the Righteousness it self enquired after , there seems to be a difference among them , who yet all deny it to be the Righteousness of Christ imputed unto us . For those of the Roman Church plainly say , that upon the infusion of an habit of Grace , with the expulsion of sin and the Renovation of our natures thereby , which they call the first Justification , we are actually justified before God , by our own works of Righteousness . Hereon they dispute about the merit and satisfactoriness of those works , with their condignity of the Reward of eternal life . Others as the Socinians openly disclaim all merit in our works ; only some , out of Reverence as I suppose , unto the Antiquity of the word , and under the shelter of the Ambiguity of its signification , have faintly attempted an accommodation with it . But in the substance of what they assent unto this purpose , to the best of my understanding they are all agreed . For what the Papists call Justitia Operum , the Righteousness of works , they call a personal inherent Evangelical Righteousness , whereof we have spoken before . And whereas the Papists say , that this Righteousness of Works is not absolutely perfect , nor in it self able to justifie us in the sight of God , but owes all its worth and dignity unto this purpose unto the merit of Christ , they affirm that this Evangelical Righteousness is the condition whereon we enjoy the Benefits of the Righteousness of Christ , in the pardon of our sins , and the acceptance of our Persons before God. But as unto those who will acknowledge no other Righteousness wherewith we are justified before God , the meaning is the same , whether we say that on the Condition of this Righteousness we are made partakers of the Benefits of the Righteousness of Christ ; or that it is the Righteousness of Christ which makes this Righteousness of ours accepted with God. But these things must afterwards more particularly be enquired into . 3. The third Enquiry wherein there is not an Agreement in this matter is , upon a supposition of a necessity , that he who is to be justified , should one way or other be interessed in the Righteousness of Christ , what it is that on our part is required thereunto . This some say to be Faith alone , others Faith and Works also , and that in the same kind of necessity and use . That whose consideration we at present undertake , is the second thing proposed . And indeed , herein lies the substance of the whole controversie about our Justification before God , upon the determination and stating whereof , the determination of all other incident Questions doth depend . This therefore is that which herein I affirm . The Righteousness of Christ ( in his Obedience and Suffering for us ) imputed unto Believers , as they are united unto him by his spirit , is that Righteousness whereon they are justified before God , on the Account whereof their sins are pardoned , and a Right is granted them into the Heavenly Inheritance . This Position is such as wherein the substance of that Doctrine in this important Article of Evangelical Truth which we plead for , is plainly and fully expressed . And I have chosen the rather thus to express it , because it is that Thesis wherein the Learned Davenant laid down that common Doctrine of the Reformed Churches whose defence he undertook . This is the shield of Truth in the whole cause of Justification , which whilst it is preserved safe , we need not trouble our selves about the Differences that are among Learned men , about the most proper stating and declaration of some lesser concernments of it . This is the Refuge , the only Refuge of distressed Consciences , wherein they may find Rest and Peace . For the confirmation of this Assertion , I shall do these three things . ( 1 ) Reflect on what is needful unto the Explanation of it . ( 2 ) Answer the most important general Objections against it . ( 3 ) Prove the Truth of it by Arguments and Testimonies of the holy Scripture . As to the first of these , or what is necessary unto the Explanation of this Assertion , it hath been sufficiently spoken unto in our foregoing Discourses . The Heads of some things only shall at present be called over . 1. The Foundation of the Imputation asserted , is Union . Hereof there are many Grounds and Causes as hath been declared . But that which we have immediate respect unto as the Foundation of this Imputation , is that whereby the Lord Christ and Believers do actually coalesce into one mystical Person . This is by the Holy Spirit inhabiting in him as the Head of the Church in all fulness , and in all Believers according to their measure , whereby they became members of his mystical Body . That there is such an Union between Christ and Believers , is the Faith of the Catholick Church , and hath been so in all Ages . Those who seem in our days to deny it or question it , either know not what they say , or their minds are influenced by their Doctrine , who deny the Divine Persons of the Son , and of the Spirit . Upon supposition of this Vnion , Reason will grant the Imputation pleaded for to be reasonable ; at least , that there is such a peculiar Ground for it , as is not to be exemplified in any things natural or political among men . 2. The Nature of Imputation hath been fully spoken unto before , and thereunto I refer the Reader for the understanding of what is intended thereby . 3. That which is imputed is the Righteousness of Christ ; and briefly I understand hereby , his whole Obedience unto God in all that he did and suffered for the Church . This I say is imputed unto Believers , so as to become their only Righteousness before God unto the Justification of Life . If beyond these things any Expressions have been made use of in the Explanation of this Truth , which have given occasion unto any Differences or Contests , although they may be true and defensible against Objections , yet shall not I concern my self in them . The substance of the Truth as laid down , is that whose Defence I have undertaken , and where that is granted or consented unto , I will not contend with any about their way and methods of its Declaration , nor defend the Terms and Expressions that have by any been made use of therein . For instance . Some have said , that what Christ did and suffered , is so imputed unto us , as that we are judged and esteemed in the sight of God to have done or suffered our selves in him . This I shall not concern my self in . For although it may have a sound sense given unto it , and is used by some of the Antients , yet because offence is taken at it , and the substance of the Truth we plead for is better otherwise expressed , it ought not to be contended about . For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered , but only that he did it and suffered it in our stead . Hereon God makes a Grant and Donation of it unto Believers upon their Believing , unto their Justification before him . And the like may be said of many other Expressions of the like nature . These things being premised , I proceed unto the consideration of the general objections that are urged against the Imputation we plead for . And I shall insist only on some of the principal of them , and whereinto all others may be resolved ; for it were endless to go over all that any mans Invention can suggest unto him of this kind . And some general considerations we must take along with us herein . As , 1. The Doctrine of Justification is a part , yea an eminent part of the mystery of the Gospel . It is no marvel therefore if it be not so exposed unto the common notions of Reason , as some would have it to be . There is more required unto the true spiritual understanding of such mysteries ; yea unless we intend to renounce the Gospel , it must be asserted , that Reason as it is corrupted , and the mind of man destitute of Divine supernatural Revelation , do dislike every such Truth , and rise up in Enmity against it . So the Scripture directly affirms , Rom. 8.7 . 1 Cor. 2.14 . 2. Hence are the Minds and Inventions of men wonderful fertile in coyning Objections against Evangelical Truths , and raising cavils against them . Seldom to this purpose do they want an endless number of sophistical Objections , which because they know no better , they themselves judge insoluble . For carnal Reason being once set at liberty under the false notion of Truth , to act it self freely and boldly against spiritual mysteries , is subtile in its arguings , and pregnant in its Invention of them . How endless , for instance , are the Sophisms of the Socinians against the Doctrine of the Trinity , and how do they triumph in them as unanswerable . Under the shelter of them they despise the force of the most evident Testimonies of the Scripture , and those multiplied on all occasions . In like manner they deal with the Doctrine of the satisfaction of Christ , as the Pelagians of old did with that of his Grace . Wherefore he that will be startled at the Appearance of subtile or plausible Objections , against any Gospel mysteries that are plainly revealed , and sufficiently attested in the Scripture , is not likely to come unto much stability in his Profession of them . 3. The most of the Objections which are levied against the Truth in this cause , do arise from the want of a due comprehension of the order of the work of Gods Grace , and of our compliance therewithall in a way of Duty as was before observed . For they consist in opposing those things one to another as inconsistent , which in their proper place and order are not only consistent , but mutually subservient unto one another ; and are found so in the Experience of them that truly believe . Instances hereof have been given before , and others will immediately occur . Taking the consideration of these things with us , we may see as the Rise , so of what force the Objections are . 4. Let it be considered that the Objections which are made use of against the Truth we assert , are all of them taken from certain consequences , which as it is supposed , will ensue on the Admission of it . And as this is the only expedient to perpetuate controversies , and make them endless , so to my best observation I never yet met with any one , but that to give an Appearance of force unto the absurdity of the consequences from whence he argues , he framed his suppositions , or the state of the Question , unto the disadvantage of them whom he opposed ; a course of proceeding which I wonder Good men are not either weary , or ashamed of . 1. It is objected , that the Imputation of the Righteousness of of Christ doth overthrow all Remission of sins on the part of God. This is pleaded for by Socinus , De Servator . lib. 4. cap. 2 , 3 , 4. and by others it is also made use of . A confident Charge this seems to them who stedfastly believe that without this Imputation , there could be no Remission of sin . But they say , That he who hath a Righteousness imputed unto him that is absolutely perfect , so as to be made his own , needs no pardon , hath no sin that should be forgiven , nor can he ever need forgiveness . But because this Objection will occur unto us again in the vindication of one of our ensuing Arguments , I shall here speak briefly unto it . 1. Grotius shall answer this Objection ; saith he , Cum duo nobis peperisse Christum dixerimus , impunitatem & praemium , illud satisfactioni , hoc merito Christi distincte tribuit vetus Ecclesia . Satisfactio consistit in peccatorum Translatione , meritum in perfectissimae Obedientiae pro nobis praestitae Imputatione . Praefat . ad lib. de satisfact . Whereas we have said that Christ hath procured or brought forth two things for us , freedom from punishment , and a reward , the antient Church attributes the one of them distinctly unto his satisfaction , the other unto his merit . Satisfaction consisteth in the Translation of sins ( from us unto him ) merit in the Imputation of his most perfect Obedience performed for us , unto us . In his Judgment the Remission of sins , and the Imputation of Righteousness , were as consistent as the satisfaction and merit of Christ , as indeed they are . 2. Had we not been sinners , we should have had no need of the Imputation of the Righteousness of Christ to render us Righteous before God. Being so , the first End for which it is imputed , is the pardon of sin ; without which we could not be Righteous by the Imputation of the most perfect Righteousness . These things therefore are consistent , namely , that the satisfaction of Christ should be imputed unto us for the pardon of sin , and the Obedience of Christ be imputed unto us , to render us Righteous before God. And they are not only consistent , but neither of them singly were sufficient unto our Justification . 2. It is pleaded by the same Author and others ; That the Imputation of the Righteousness of Christ , overthroweth all necessity of Repentance for sin , in order unto the Remission or Pardon thereof , yea rendreth it altogether needless . For what need hath he of Repentance for sin , who by the Imputation of the Righteousness of Christ , is esteemed compleatly Just and Righteous in the sight of God. If Christ satisfied for all sins in the Person of the Elect ; if as our Surety he paid all our Debts , and if his Righteousness be made ours before we repent , then is all Repentance needless . And these things are much enlarged on by the same Author in the place before-mentioned . Ans. ( 1 ) It must be remembred , that we require Evangelical Faith in order of nature antecedently unto our Justification by the Imputation of the Righteousness of Christ unto us , which also is the condition of its continuation . Wherefore whatever is necessary thereunto , is in like manner required of us in order unto Believing . Amongst these , there is a sorrow for sin , and a Repentance of it . For whosoever is convinced of sin in a due manner , so as to be sensible of its Evil and Guilt , both as in its own nature it is contrary unto the preceptive part of the Holy Law , and in the necessary consequences of it , in the wrath and curse of God , cannot but be perplexed in his mind , that he hath involved himself therein . And that posture of mind will be accompanied with shame , fear , sorrow , and other afflictive passions . Hereon a Resolution doth ensue , utterly to abstain from it for the future , with sincere endeavours unto that purpose , issuing if there be time and space for it , in Reformation of Life . And in a sense of sin , Sorrow for it , Fear concerning it , Abstinence from it , and Reformation of Life , a Repentance true in its kind doth consist . This Repentance is usually called legal , because its motives are principally taken from the Law ; but yet there is moreover required unto it that temporary Faith of the Gospel which we have before described . And as it doth usually produce great effects in the confession of sin , Humiliation for it , and change of life , as in Ahab and the Ninevites , so ordinarily it precedeth true saving Faith , and Justification thereby . Wherefore the necessity hereof , is no way weakened by the Doctrine of the Imputation of the Righteousness of Christ , yea it is strengthened and made effectual thereby . For without it , in the order of the Gospel , an interest therein is not to be attained . And this is that which in the Old Testament is so often proposed as the means and conditions of turning away the Judgments and Punishments threatned unto sin . For it is true and sincere in its kind ; neither do the Socinians require any other Repentance unto Justification . For as they deny true Evangelical Repentance in all the especial causes of it , so that which may and doth precede Faith in order of nature . is all that they require . This Objection therefore as managed by them , is a causless vain pretence . 2. Justifying Faith includeth in its nature the entire principle of Evangelical Repentance , so as that it is utterly impossible that a man should be a true Believer , and not at the same instant of time be truly penitent . And therefore are they so frequently conjoined in the Scripture as one simultaneous Duty . Yea the call of the Gospel unto Repentance is a call to Faith , acting it self by Repentance . So the sole Reason of that Call unto Repentance which the forgiveness of sins is annexed unto , ( Act. 2.38 . ) is the Proposal of the Promise which is the Object of Faith , ver . 39. And those Conceptions and Affections which a man hath about sin , with a sorrow for it and Repentance of it , upon a legal Conviction , being enlivened and made Evangelical by the Introduction of Faith as a new Principle of them , and giving new Motives unto them , do become Evangelical ; so impossible is it that Faith should be without Repentance . Wherefore although the first Act of Faith , and its only proper exercise unto Justification , doth respect the Grace of God in Christ and the way of Salvation by him , as proposed in the Promise of the Gospel , yet is not this conceived in order of time to precede its actings in self-displicency , godly sorrow , and universal conversion from sin unto God ; nor can it be so , seeing it virtually and radically containeth all of them in it self . However therefore Evangelical Repentance is not the Condition of our Justification , so as to have any direct Influence thereinto ; nor are we said any where to be justified by Repentance ; nor is it conversant about the proper object which alone the Soul respects therein ; nor is a direct and immediate giving Glory unto God , on the account of the way and work of his Wisdom and Grace in Christ Jesus , but a consequent thereof ; nor is that Reception of Christ which is expresly required unto our Justification , and which alone is required thereunto ; yet is it in the Root , Principle , and Promptitude of mind for its exercise , in every one that is justified , then when he is justified . And it is peculiarly proposed with respect unto the Forgiveness of sins , as that without which it is impossible we should have any true sense or comfort of it in our Souls ; but it is not so as any part of that Righteousness on the consideration whereof our sins are pardoned , nor as that whereby we have an Interest therein . These things are plain in the divine method of our Justification , and the order of our Duty prescribed in the Gospel ; as also in the experience of them that do believe . Wherefore considering the necessity of legal Repentance unto Believing , with the sanctification of the Affections exercised therein by Faith , whereby they are made Evangelical , and the nature of Faith as including in it a principle of universal conversion unto God , and in especial of that Repentance , which hath for its principal motive the Love of God , and of Jesus Christ , with the Grace from thence communicated , all which are supposed in the Doctrine pleaded for , the necessity of true Repentance is immoveably fixed on its proper Foundation . 3. As unto what was said in the Objection concerning Christs suffering in the Person of the Elect , I know not whether any have used it or no , nor will I contend about it . He suffered in their stead ; which all sorts of Writers ancient and modern so express , in his suffering he bare the Person of the Church . The meaning is what was before declared . Christ and Believers are one mystical Person , one spiritually animated Body , Head and Members . This I suppose will not be denied ; To do so , is to overthrow the Church and the Faith of it . Hence what he did and suffered is imputed unto them . And it is granted that as the Surety of the Covenant he paid all our Debts , or answered for all our faults ; and that his Righteousness is really communicated unto us . Why then say some , there is no need of Repentance , all is done for us already . But why so , why must we assent to one part of the Gospel unto the exclusion of another ? Was it not free unto God to appoint what way , method and order he would , whereby these things should be communicated unto us ? nay upon the supposition of the design of his Wisdom and Grace , these two things were necessary . 1. That this Righteousness of Christ should be communicated unto us , and be made ours in such a way and manner , as that he himself might be glorified therein , seeing he hath disposed all things in this whole Oeconomy , unto the praise of the Glory of his Grace , Ephes. 1.6 . This was to be done by Faith on our part . It is so , it could be no otherwise . For that Faith whereby we are justified , is our giving unto God the Glory of his Wisdom , Grace and Love. And whatever doth so , is Faith , and nothing else is so . 2. That whereas our nature was so corrupted and depraved , as that continuing in that state , it was not capable of a Participation of the Righteousness of Christ , or any benefit of it , unto the Glory of God , and our own Good , it was in like manner necessary that it should be renewed and changed . And unless it were so , the Design of God in the Mediation of Christ , which was the entire Recovery of us unto himself could not be attained . And therefore as Faith , under the formal consideration of it was necessary unto the first end , namely , that of giving Glory unto God , so unto this latter end , it was necessary that this Faith should be accompanied with , yea and contain in it self the seeds of all those other Graces wherein the Divine Nature doth consist , whereof we are to be made Partakers . Not only therefore the thing it self , or the communication of the Righteousness of Christ unto us , but the way and manner , and means of it , do depend on Gods Soveraign order and disposal . Wherefore although Christ did make satisfaction unto the Justice of God for all the sins of the Church , and that as a common person , ( for no man in his Wits can deny but that he who is a Mediator and a Surety , is in some sense a common person ) and although he did pay all our Debts , yet doth the particular Interest of this or that man , in what he did and suffered , depend on the way , means , and order designed of God unto that end . This and this alone gives the true necessity of all the Duties which are required of us , with their order and their ends . 3 ly , It is objected , That the Imputation of the Righteousness of Christ , which we defend , overthrows the necessity of Faith it self . This is home indeed . Aliquid adhaerebit , is the Design of all these Objections . But they have Reason to plead for themselves who make it . For on this supposition , they say , the Righteousness of Christ is ours before we do believe . For Christ satisfied for all our sins , as if we had satisfied in our own persons . And he who is esteemed to have satisfied for all his sins in his own person , is acquitted from them all , and accounted just , whether he believe or no ; nor is there any Ground or Reason why he should be required to believe . If therefore the Righteousness of Christ be really ours , because in the judgment of God we are esteemed to have wrought it in him , then it is ours before we do believe . If it be otherwise , then it is plain that that , Righteousness it self can never be made ours by believing ; only the fruits and effects of it may be suspended on our Believing , whereby we may be made Partakers of them . Yea if Christ made any such satisfaction for us as is pretendrd , it is really ours , without any farther Imputation . For being performed for us and in our stead , it is the highest injustice not to have us accounted pardoned and acquitted , without any farther either Imputation on the part of God , or Faith on ours . These things I have transcribed out of Socinus , De Servator . lib. 4. cap. 2 , 3 , 4 , 5. which I would not have done , but that I find others to have gone before me therein , though to another purpose . And he concludes with a confidence which others also seem in some measure to have learned of him . For he saith unto his Adversary , Haec tua , tuorumque sententia , adeo foeda & execrabilis est , ut pestilentiorem errorem post homines natos in populo Dei extitisse non credam ; speaking of the satisfaction of Christ and the Imputation of it unto Believers . And indeed his Serpentine wit was fertile in the Invention of cavils against all the mysteries of the Gospel . Nor was he obliged by any one of them , so as to contradict himself in what he opposed concerning any other of them . For denying the Deity of Christ , his Satisfaction , Sacrifice , Merit , Righteousness , and overthrowing the whole nature of his Mediation , nothing stood in his way which he had a mind to oppose . But I somewhat wonder how others can make use of his Inventions in this kind , who if they considered aright their proper tendency , they will find them to be absolutely destructive of what they seem to own . So it is in this present Objection against the Imputation of the Righteousness of Christ ; If it hath any force in it , as indeed it hath not , it is to prove that the satisfaction of Christ was impossible ; and so he intended it . But it will be easily removed . I answer first in general ; that the whole fallacy of this Objection lies in the opposing one part of the design and method of Gods grace in this mystery of our Justification , unto another ; or the taking of one part of it to be the whole , which as to its Efficacy and Perfection depends on somewhat else . Hereof we warned the Reader in our previous discourses . For the whole of it is a supposition , that the satisfaction of Christ , if there be any such thing , must have its whole effect , without Believing on our part , which is contrary unto the whole Declaration of the will of God in the Gospel . But I shall principally respect them who are pleased to make use of this Objection , and yet do not deny the satisfaction of Christ. And I say 1. When the Lord Christ died for us , and offered himself as a Propitiatory Sacrifice , God laid all our sins on him . Isa. 53.6 . And he then bare them all in his own body on the Tree , 1 Pet. 2.24 . Then he suffered in our stead , and made full satisfaction for all our sins ; For he appeared to put away sin by the Sacrifice of himself , Heb. 9.26 . and by one offering he hath perfected for ever them that are Sanctified , Chap. 10.14 . He whose sins were not actually and absolutely satisfied for , in that one Offering of Christ , shall never have them expiated unto Eternity . For henceforth he dieth no more , there is no more Sacrifice for sin . The Repetition of a Sacrifice for sin , which must be the Crucifying of Christ afresh , overthrowes the foundation of Christian Religion . 2. Notwithstanding this full plenary satisfaction once made for the sins of the World that shall be saved ; yet all men continue equally to be born by nature Children of Wrath , and whilst they believe not , the Wrath of God abideth on them , Joh. 3.36 . that is , they are obnoxious unto , and under the Curse of the Law. Wherefore on the only making of that satisfaction , no one for whom it was made in the design of God , can be said to have suffered in Christ , nor to have an interest in his satisfaction , nor by any way or means be made partaker of it antecedently unto another Act of God in its Imputation unto him . For this is but one part of the purpose of Gods Grace , as unto our Justification by the Blood of Christ , namely , that he by his death should make satisfaction for our sins . Nor is it to be separated from what also belongs unto it , in the same purpose of God. Wherefore from the Position or Grant of the satisfaction of Christ , no Argument can be taken unto the negation of a consequential Act of its Imputation unto us ; nor therefore of the necessity of our Faith in the believing and receiving of it , which is no less the appointment of God , than it was that Christ should make that satisfaction . Wherefore 3. That which the Lord Christ paid for us , is as truly paid , as if we had paid it our selves . So he speaks , Psal. 69.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made no spoil of the glory of God , what was done of that nature by us , he returned it unto him . And what he underwent and suffered , he underwent and suffered in our stead . But yet the act of God in laying our sins on Christ , conveyed no actual Right and Title to us , unto what he did and suffered . They are not immediately thereon , nor by virtue thereof ours , or esteemed ours , because God hath appointed somewhat else , not only antecedent thereunto , but as the means of it , unto his own Glory . These things both as unto their being and order , depend on the free Ordination of God. But yet , 4. It cannot be said that this satisfaction was made for us on such a condition as should absolutely suspend the event , and render it uncertain whether it should ever be for us or no. Such a constitution may be Righteous in pecuniary solutions . A man may lay down a great sum of money for the discharge of another , on such a condition as may never be fulfilled . For on the absolute failure of the condition , his money may and ought to be restored unto him , whereon he hath received no injury or damage . But in poenal suffering for crimes and sins , there can be no righteous constitution that shall make the event and efficacy of it to depend on a Condition absolutely uncertain , and which may not come to pass or be fulfilled . For if the Condition fail , no Recompence can be made unto him that hath suffered . Wherefore the way of the Application of the satisfaction of Christ unto them for whom it was made , is sure and stedfast in the purpose of God. 5. God hath appointed that there shall be an immediate Foundation of the Imputation of the Satisfaction and Righteousness of Christ unto us , whereon we may be said to have done and suffered in him , what he did and suffered in our stead , by that Grant , Donation , and Imputation of it unto us ; or that we may be interessed in it , that it may be made ours , which is all we contend for . And this is our actual coalescency into one mystical person with him by Faith. Hereon doth the necessity of Faith originally depend . And if we shall add hereunto the necessity of it likewise unto that especial Glory of God which he designs to exalt in our Justification by Christ , as also unto all the ends of our Obedience unto God , and the Renovation of our Natures into his Image , its station is sufficiently secured against all Objections . Our actual Interest in the satisfaction of Christ , depends on our actual Insertion into his mystical Body by Faith , according to the Appointment of God. 4 thly . It is yet objected , That if the Righteousness of Christ be made ours , we may be said to be Saviours of the World as he was , or to save others as he did . For he was so and did so by his Righteousness and no otherwise . This Objection also is of the same nature with those foregoing , a meer Sophistical Cavil . For , 1. The Righteousness of Christ is not transfused into us , so as to be made inherently and subjectively ours , as it was in him , and which is necessarily required unto that effect , of saving others thereby . Whatever we may do , or be said to do with respect unto others , by virtue of any power or quality inherent in our selves , we can be said to do nothing unto others , or for them , by virtue of that which is imputed unto us , only for our own benefit . That any Righteousness of ours should benefit another , it is absolutely necessary that it should be wrought by our selves . 2. If the Righteousness of Christ could be transfused into us , and be made inherently ours , yet could we not be , nor be said to be the Saviours of others thereby . For our nature in our individual persons , is not subjectum capax , or capable to receive and retain a Righteousness useful and effectual unto that end . This capacity was given unto it in Christ by virtue of the Hypostatical Vnion , and no otherwise . The Righteousness of Christ himself as performed in the Humane Nature , would not have been sufficient for the Justification and Salvation of the Church , had it not been the Righteousness of his Person , who is both God and Man ; for God redeemed his Church with his own Blood. 3. This Imputation of the Righteousness of Christ unto us , as unto its ends and use , hath its measure from the Will of God , and his purpose in that Imputation . And this is , that it should be the Righteousness of them unto whom it is imputed , and nothing else . 4. We do not say that the Righteousness of Christ as made absolutely for the whole Church , is imputed unto every Believer . But his satisfaction for every one of them in particular , according unto the Will of God , is imputed unto them ; not with respect unto its general ends , but according unto every ones particular Interest . Every Believer hath his own Homer of this Bread of Life ; and all are justified by the same Righteousness . The Apostle declares , as we shall prove afterwards , that as Adams actual sin is imputed unto us unto condemnation , so is the Obedience of Christ imputed unto us , to the Justification of life . But Adams sin is not so imputed unto any person , as that he should then and thereby be the cause of sin and condemnation unto all other persons in the World ; but only that he himself should become Guilty before God thereon . And so is it on the other side . And as we are made Guilty by Adams actual sin which is not inherent in us , but only imputed unto us ; so are we made Righteous by the Righteousness of Christ which is not inherent in us , but only imputed unto us . And imputed unto us it is , because himself was Righteous with it , not for himself but for us . It is yet said , That if we insist on personal Imputation unto every Believer of what Christ did , or if any Believer be personally Righteous in the very individual Acts of Christs Righteousness , many Absurdities will follow . But it was observed before ; that when any design to oppose an Opinion from the absurdities which they suppose would follow upon it , they are much enclined so to state it , as that at least they may seem so to do . And this oftimes the most worthy and candid Persons are not free from in the heat of Disputation . So I fear it is here fallen out . For as unto personal Imputation I do not well understand it . All Imputation is unto a person , and is the Act of a person , be it of what , and what sort it will , but from neither of them can be denominated a Personal Imputation . And if an Imputation be allowed that is not unto the persons of men , namely , in this case unto all Believers , the nature of it hath not yet been declared as I know of . That any have so expressed the Imputation pleaded for , That every Believer should be personally Righteous in the very individual Acts of Christs Righteousness , I know not ; I have neither read nor heard any of them who have so expressed their mind . It may be some have done so ; but I shall not undertake the defence of what they have done . For it seems not only to suppose that Christ did every individual Act which in any instance is required of us , but also that those Acts are made our own inherently ; both which are false and impossible . That which indeed is pleaded for in this Imputation , is only this ; That what the Lord Christ did and suffered as the Mediator and Surety of the Covenant in answer unto the Law , for them and in their stead , is imputed unto every one of them unto the Justification of Life . And sufficient this is unto that end without any such supposals . ( 1 ) From the Dignity of the Person who yielded his Obedience , which rendered it both satisfactory and meritorious , and imputable unto many . ( 2 ) From the Nature of the Obedience it self , which was a perfect compliance with , a fulfilling of , and satisfaction unto the whole Law in all its demands . This on the supposition of that Act of Gods Soveraign Authority , whereby a Representative of the whole Church was introduced to answer the Law , is the Ground of his Righteousness being made theirs , and being every way sufficient unto their Justification . ( 3 ) From the constitution of God , that what was done and suffered by Christ as a publick person and our surety , should be reckoned unto us as if done by our selves . So the sin of Adam whilst he was a publick Person , and represented his whole Posterity , is imputed unto us all , as if we had committed that actual sin . This Bellarmin himself frequently acknowledgeth . Peccavimus in primo homine quando ille peccavit , & illa ejus praevaricatio nostra etiam praevaricatio fuit . Non enim vere per Adami inobedientiam constitueremur peccatores , nisi inobedientia illius nostra etiam inobedientia esset . De Amiss . Grat. & Stat. Peccat . lib. 5. cap. 18. And elsewhere , That the actual sin of Adam is imputed unto us , as if we all had committed that actual sin ; that is , broken the whole Law of God. And this is that whereby the Apostle illustrates the Imputation of the Righteousness of Christ unto Believers ; and it may on as good grounds be charged with absurdities as the other . It is not therefore said that God judgeth that we have in our own persons done those very Acts , and endured that penalty of the Law which the Lord Christ did and endured . For this would overthrow all Imputation ; But what Christ did and suffered , that God imputeth unto Believers unto the Justification of Life , as if it had been done by themselves ; and his Righteousness as a publick person is made theirs by Imputation , even as the sin of Adam whilst a publick person , is made the sin of all his Posterity by Imputation . Hereon none of the absurdities pretended , which are really such , do at all follow . It doth not so , that Christ in his own person performed every individual Act that we in our circumstances are obliged unto in a way of Duty ; nor was there any need that so he should do . This Imputation , as I have shewed , stands on other Foundations . Nor doth it follow , that every saved Persons Righteousness before God is the same identically and numerically with Christs in his publick capacity as Mediator ; For this Objection destroys it self , by affirming that as it was his , it was the Righteousness of God-Man ; and so it hath an especial nature as it respects or relates unto his Person . It is the same that Christ in his publick capacity did work or effect . But there is a wide difference in the consideration of it , as his absolutely and as made ours . It was formally inherent in him , is only materially imputed unto us . Was actively his , is passively ours ; was wrought in the Person of God-man ; for the whole Church , is imputed unto each single Believer , as unto his own concernment only . Adams sin as imputed unto us , is not the sin of a Representative , though it be of his that was so ; but is the particular sin of every one of us . But this Objection must be further spoken unto where it occurs afterwards . Nor will it follow , that on this supposition we should be accounted to have done , that which was done long before we were in a capacity of doing any thing . For what is done for us and in our stead , before we are in any such capacity may be imputed unto us , as is the sin of Adam . And yet there is a manifold sense wherein men may be said to have done what was done for them , and in their name before their actual existence ; so that therein is no absurdity . As unto what is added by the way that Christ did not do nor suffer the Idem that we were obliged unto ; whereas he did what the Law required , and suffered what the Law threatned unto the disobedient , which is the whole of what we are obliged unto , it will not be so easily proved ; nor the Arguments very suddenly answered whereby the contrary hath been confirmed . That Christ did sustain the place of a surety , or was the surety of the New-Covenant , the Scripture doth so expresly affirm , that it cannot be denied . And that there may be sureties in cases criminal , as well as civil and pecuniary , hath been proved before . What else occurs about the singularity of Christs Obedience as he was Mediator , proves only that his Righteousness as formally and inherently his , was peculiar unto himself , and that the Adjuncts of it which arise from its relation unto his person , as it was inherent in him , are not communicable unto them to whom it is imputed . It is moreover urged , That upon the supposed Imputation of the Righteousness of Christ , it will follow that every Believer is justified by the works of the Law. For the Obedience of Christ was a legal Righteousness , and if that be imputed unto us , then are we justified by the Law , which is contrary unto express Testimonies of Scriptures in many places . Ans. ( 1 ) I know nothing more frequent in the Writings of some Learned Men , then that the Righteousness of Christ is our legal Righteousness ; who yet I presume are able to free themselves of this Objection . ( 2 ) If this do follow in the true sense of being justified by the Law , or the Works of it , so denied in the Scripture , their weakness is much to be pitied who can see no other way whereby we may be freed from an Obligation to be justified by the Law , but by this Imputation of the Righteousness of Christ. ( 3 ) The Scripture which affirms that by the deeds of the Law no man can be justified , affirms in like manner , that by Faith we do not make void the Law , but establish it ; that the Righteousness of the Law is fulfilled in us ; that Christ came not to destroy the Law , but to fulfil it , and is the End of the Law for Righteousness unto them that do believe . And that the Law must be fulfilled or we cannot be justified , we shall prove afterwards . ( 4 ) We are not hereon justified by the Law or the Works of it , in the only sense of that Proposition in the Scripture , and to coin new senses or significations of it , is not safe . The meaning of it in the Scripture is , that only the doers of the Law shall be justified , Rom. 2.13 . and that he that doth the things of it shall live by them , chap. 10.5 . namely , in his own person , by the way of personal Duty which alone the Law requires . But if we who have not fulfilled the Law in the way of inherent personal Obedience , are justified by the Imputation of the Righteousness of Christ unto us , then are we justified by Christ and not by the Law. But it is said , that this will not relieve . For if his Obedience be so imputed unto us , as that we are accounted by God in Judgment to have done what Christ did , it is all one upon the matter , and we are as much justified by the Law , as if we had in our own proper persons performed an unsinning Obedience unto it . This I confess I cannot understand . The Nature of this Imputation is here represented as formerly , in such a way as we cannot acknowledge ; from thence alone this inference is made , which yet in my judgment doth not follow thereon . For grant an Imputation of the Righteousness of another unto us , be it of what nature it will , all Justification by the Law and Works of it in the sense of the Scripture is gone for ever . The Admission of Imputation takes off all power from the Law to justifie ; for it can justifie none , but upon a Righteousness that is originally and inherently his own . The man that doth them shall live in them . If the Righteousness that is imputed be the Ground and Foundation of our Justification , and made ours by that Imputation , state it how you will , that Justification is of Grace and not of the Law. However , I know not of any that say we are accounted of God in Judgment personally to have done what Christ did ; and it may have a sense that is false ; namely , that God should judge us in our own persons to have done those Acts which we never did . But what Christ did for us and in our stead , is imputed and communicated unto us , as we coalesce into one mystical person with him by Faith , and thereon are we justified . And this absolutely overthrows all Justification by the Law or the Works of it ; though the Law be established , fulfilled and accomplished , that we may be justified . Neither can any on the supposition of the Imputation of the Righteousness of Christ truly stated , be said to merit their own Salvation . Satisfaction and Merit are Adjuncts of the Righteousness of Christ as formally inherent in his own person ; and as such it cannot be transfused into another . Wherefore as it is imputed unto individual Believers , it hath not those properties accompanying of it which belong only unto its existence in the person of the Son of God. But this was spoken unto before , as much also of what was necessary to be here repeated . These Objections I have in this place taken notice of , because the answers given unto them do tend to the farther explanation of that Truth , whose confirmation by Arguments and Testimonies of Scripture I shall now proceed unto . CHAP. X. Arguments for Justification by the Imputation of the Righteousness of Christ. The first Argument from the Nature and Vse of our own Personal Righteousness . THere is a Justification of convinced sinners on their Believing . Hereon are their sins pardoned , their persons accepted with God , and a Right is given unto them , unto the Heavenly Inheritance . This state they are immediately taken into upon their Faith , or Believing in Jesus Christ. And a state it is of actual peace with God. These things at present I take for granted , and they are the Foundation of all that I shall plead in the present Argument . And I do take notice of them because some seem , to the best of my understanding , to deny any real actual Justification of sinners on their Believing in this life . For they make Justification to be only a general conditional sentence declared in the Gospel , which as unto its Execution , is delayed unto the day of Judgment . For whilst men are in this world , the whole Condition of it being not fulfilled , they cannot be partakers of it , or be actually and absolutely justified . Hereon it follows , that indeed there is no real state of assured Rest and Peace with God by Jesus Christ , for any persons in this life . This at present I shall not dispute about , because it seems to me to overthrow the whole Gospel , the Grace of our Lord Jesus Christ , and all the comfort of Believers about which I hope we are not as yet called to contend . Our Enquiry is , how convinced sinners do on their Believing obtain the Remission of sins , Acceptance with God , and a Right unto Eternal Life . And if this can no other way be done , but by the Imputation of the Righteousness of Christ unto them , then thereby alone are they justified in the sight of God. And this Assertion proceedeth on a supposition that there is a Righteousness required unto the Justification of any person whatever . For whereas God in the Justification of any person , doth declare him to be acquitted from all crimes laid unto his charge , and to stand as Righteous in his sight , it must be on the consideration of a Righteousness , whereon any man is so acquitted and declared ; for the Judgment of God is according unto Truth . This we have sufficiently evidenced before in that juridical procedure wherein the Scripture represents unto us the Justification of a Believing sinner . And if there be no other Righteousness whereby we may be thus justified , but only that of Christ imputed unto us , then thereby must we be justified or not at all . And if there be any such other Righteousness , it must be our own , inherent in us , and wrought out by us . For these two kinds inherent and imputed Righteousness , our own and Christs divide the whole nature of Righteousness , as to the End enquired after . And that there is no such inherent Righteousness , no such Righteousness of our own whereby we may be justified before God , I shall prove in the first place . And I shall do it , first from express Testimonies of Scripture , and then from the consideration of the thing it self . And two things I shall premise hereunto . 1. That I shall not consider this Righteousness of our own absolutely in it self , but as it may be conceived to be improved and advanced by its Relation unto the satisfaction and merit of Christ ; For many will grant that our inherent Righteousness is not of it self sufficient to justifie us in the sight of God. But take it as it hath value and worth communicated unto it from the merit of Christ , and so it is accepted unto that End , and judged worthy of Eternal Life . We could not merit Life and Salvation , had not Christ merited that Grace for us whereby we may do so ; and merited also that our Works should be of such a Dignity with respect unto Reward . We shall therefore allow what worth can be reasonably thought to be communicated unto this Righteousness from its respect unto the Merit of Christ. 2. Whereas persons of all sorts and parties do take various ways in the assignation of an interest in our Justification unto our own Righteousness , so as that no parties are agreed about it , nor many of the same mind among themselves , as might easily be manifested in the Papists , Socinians , and others , I shall so far as it is possible in the ensuing Arguments have respect unto them all . For my design is to prove , that it hath no such Interest in our Justification before God , as that the Righteousness of Christ should not be esteemed the only Righteousness whereon we are justified . And first , we shall produce some of those many Testimonies which may be pleaded unto this purpose , Psal. 130.3 , 4. If thou Lord shouldst mark Iniquities , O Lord , who should stand ? But there is Forgiveness with thee that thou maist be feared . There is an Enquiry included in these words , how a man , how any man may be justified before God ; how he may stand , that is , in the presence of God , and be accepted with him ; How he shall stand in Judgment , as it is explained , Psal. 1.5 . The wicked shall not stand in the Judgment , shall not be acquitted on their Trial. That which first offereth it self unto this End , is his own Obedience . For this the Law requires of him in the first place , and this his own Conscience calls upon him for . But the Psalmist plainly declares that no man can thence manage a plea for his Justification with any success . And the Reason is , because notwithstanding the best of the Obedience of the best of men , there are Iniquities found with them against the Lord their God. And if men come to their Trial before God whether they shall be justified or condemned , these also must be heard and taken into the Account . But then no man can stand , no man can be justified as it is elsewhere expressed . Wherefore the wisest and safest course is , as unto our Justification before God , utterly to forego this plea , and not to insist on our own Obedience , least our sins should appear also , and be heard . No Reason can any man give on his own Account , why they should not so be . And if they be so , the best of men will be cast in their Trial , as the Psalmist declares . Two things are required in this Trial that a sinner may stand . ( 1 ) That his Iniquities be not observed , for if they be so , he is lost for ever . ( 2 ) That a Righteousness be produced and pleaded that will endure the Trial. For Justification is upon a Justifying Righteousness . For the first of these , the Psalmist tells us it must be through pardon or forgiveness . But there is Forgiveness with thee , wherein lies our only relief against the condemnatory sentence of the Law with respect unto our Iniquities ; that is , through the Blood of Christ ; for in him we have Redemption through his Blood , even the Forgiveness of sins , Ephes. 1.7 . The other cannot be our own Obedience , because of our Iniquities . Wherefore this the same Psalmist directs us unto , Psal. 71.16 . I will go in the strength of the Lord God , I will make mention of they Righteousness , of thine only . The Righteousness of God , and not his own , yea in opposition unto his own , is the only plea that in this case he would insist upon . If no man can stand a Trial before God upon his own Obedience , so as to be justified before him , because of his own personal Iniquities ; and if our only plea in that case be the Righteousness of God , the Righteousness of God only and not our own , then is there no personal inherent Righteousness in any Believers whereon they may be justified ; which is that which is to be proved . The same is again asserted by the same Person , and that more plainly and directly , Psal. 143.2 . Enter not into Judgment with thy Servant , for in thy sight shall no man living be justified . This Testimony is the more to be considered , because as it is derived from the Law , Exod. 34.7 . so it is transferred into the Gospel , and twice urged by the Apostle unto the same purpose , Rom. 3.20 . Gal. 2.16 . The Person who insists on this plea with God , professeth himself to be his Servant . Enter not into Judgment with thy Servant ; that is , one that loved him , feared him , yielded all sincere Obedience . He was not an Hypocrite , not an unbeliever , not an unregenerate person , who had performed no Works but such as were legal , such as the Law required , and such as were done in the strength of the Law only ; such works as all will acknowledge to be excluded from our Justification ; and which as many judge , are only those which are so excluded . David it was , who was not only converted , a true Believer , had the Spirit of God , and the Aids of special Grace in his Obedience , but had this Testimony unto his sincerity , that he was a man after Gods own Heart . And this witness had he in his own Conscience of his Integrity , Uprightness , and personal Righteousness , so as that he frequently avows them , appeals unto God concerning the Truth of them , and pleads them as a Ground of Judgment between him and his Adversaries . We have therefore a case stated in the Instance of a sincere and eminent Believer , who excelled most in inherent personal Righteousness . This Person under these circumstances , thus testified unto both by God and in his own Conscience , as unto the sincerity , yea as unto the eminency of his Obedience ; considers how he may stand before God , and be justified in his sight . Why doth he not now plead his own merits ; and that if not ex condigno , yet at least ex congruo , he deserved to be acquitted and justified . But he left this plea for that Generation of men that were to come after , who would justifie themselves , and despise others . But suppose he had no such confidence in the merit of his Works as some have now attained unto , yet why he doth not freely enter into Judgment with God , put it unto the Trial whether he should be justified or no , by pleading that he had fulfilled the Condition of the New Covenant , that Everlasting Covenant which God made with him , ordered in all things and sure ? For upon a supposition of the procurement of that Covenant , and the Terms of it by Christ , ( for I suppose the virtue of that Purchase he made of it , is allowed to extend unto the Old Testament ) this was all that was required of him ? Is it not to be feared that he was one of them who see no necessity , or leave none of Personal Holiness and Righteousness , seeing he makes no mention of it , now it should stand him in the greatest stead ? At least he might plead his Faith as his own Duty and Work , to be imputed unto him for Righteousness ? But whatever the Reason be , he waves them all , and absolutely deprecates a Trial upon them . Come not , saith he , O Lord , into Judgment with thy Servant , as it is promised that he who believes should not come into Judgment , Joh. 5.24 . And if this Holy Person renounce the whole consideration of all his personal inherent Righteousness , in every kind , and will not insist upon it under any pretence , in any place , as unto any use in his Justification before God , we may safely conclude there is no such Righteousness in any whereby they may be justified . And if men would but leave those shades and coverts under which they hide themselves in their Disputations , if they would forego those pretences and Distinctions wherewith they delude themselves and others , and tell us plainly what plea they dare make in the presence of God , from their own Righteousness and Obedience that they may be justified before him , we should better understand their minds than now we do . There is one I confess , who speaks with some confidence unto this purpose . And that is Vasquez the Jesuite ; in 1.2 . Disp. 204. cap. 4. Inhaerens Justitia ita reddit animam justam & sanctam , ac proinde filiam Dei , ut hoc ipso reddat eam heredem , & dignam aeterna Gloria ; imo ipse Deus efficere non potest ut hujusmodi justus dignus non sit aeterna beatitudine . Is it not sad that David should discover so much Ignorance of the worth of his inherent Righteousness , and discover so much pusillanimity with respect unto his Trial before God , whereas God himself could not otherwise order it , but that he was and must be worthy of eternal Blessedness ? The Reason the Psalmist gives why he will not put it unto the Trial whether he should be acquitted or justified upon his own obedience , is this general Axiom ; for in thy sight , or before thee , shall no man living be justified . This must be spoken absolutely , or with respect unto some one way or cause of Justification . If it be spoken absolutely , then this work ceaseth for ever , and there is indeed no such thing as Justification before God. But this is contrary unto the whole Scripture , and destructive of the Gospel . Wherefore it is spoken with respect unto our own Obedience and works . He doth not pray absolutely that he would not enter into Judgment with him , for this were to forego his Government of the world , but that he would not do so on the account of his own Dutys and Obedience . But if so be these Dutys and Obedience did answer in any sense or way , what is required of us as a Righteousness unto Justification , there was no Reason why he should deprecate a Trial by them or upon them . But whereas the Holy Ghost doth so positively affirm , that no man living shall be justified in the sight of God , by or upon his own Works or Obedience , it is I confess marvellous unto me , that some should so intepret the Apostle James , as if he affirmed the express contrary . Namely , that we are justified in the sight of God by our own Works , whereas indeed he says no such thing . This therefore is an Eternal Rule of Truth , by , or upon his Obedience , no man living can be justified in the sight of God. It will be said that if God enter into Judgment with any on their own Obedience by and according to the Law , then indeed none can be justified before him . But God judging according to the Gospel , and the terms of the new Covenant , men may be justified upon their own Duties , Works , and Obedience . Ans. ( 1 ) The negative Assertion is general , and unlimited ; that no man living shall ( on his own Works or Obedience ) be justified in the sight of God. And to limit it unto this or that way of Judging , is not to distinguish but to contradict the Holy Ghost . ( 2 ) The Judgment intended is only with respect unto Justification , as is plain in the words . But there is no Judgment on our Works or Obedience , with respect unto Righteousness and Justification , but by the proper Rule and Measure of them , which is the Law. If they will not endure the Trial by the Law , they will endure no Trial as unto Righteousness and Justification in the sight of God. ( 3 ) The Prayer and Plea of the Psalmist on this supposition , are to this purpose ; O Lord enter not into Judgment with thy servant , by or according unto the Law ; but enter into Judgment with me , on my own Works and Obedience according to the Rule of the Gospel ; for which he gives this Reason , because in thy sight shall no man living be justified ; which how remote it is from his Intention need not be declared . ( 4 ) The Judgment of God unto Justification according to the Gospel , doth not proceed on our Works of Obedience , but upon the Righteousness of Christ , and our interest therein by Faith , as is too evident to be modestly denied . Notwithstanding this exception , therefore hence we argue . If the most Holy of the servants of God , in and after a course of sincere fruitful Obedience , testified unto by God himself , and Witnessed in their own Consciences , that is , whilst they have the greatest evidences of their own sincerity , and that indeed they are the servants of God , do renounce all thoughts of such a Righteousness thereby , as whereon in any sense they may be justified before God ; then there is no such Righteousness in any , but it is the Righteousness of Christ alone imputed unto us whereon we are so justified . But that so they do , and ought all of them so to do , because of the general Rule here laid down , that in the sight of God no man living shall be justified , is plainly affirmed in this Testimony . I no way doubt but that many learned men , after all their Pleas for an Interest of Personal Righteousness and Works in our Justification before God , do as unto their own practice betake themselves unto this method of the Psalmist , and cry as the Prophet Daniel doth in the name of the Church ; we do not present our supplications before thee for our own Righteousness , but for thy great mercies , Chap. 9.18 . And therefore Job ( as we have formerly observed ) after a long and earnest defence of his own Faith , Integrity , and Personal Righteousness , wherein he justified himself against the charge of Sathan and men , being called to plead his cause in the sight of God , and declare on what grounds he expected to be justified before him , renounceth all his former Pleas , and betakes himself unto the same with the Psalmist , Chap. 40.4 . Chap. 42.6 . It is true in particular cases , and as unto some especial end in the Providence of God , a man may plead his own Integrity and Obedience before God himself . So did Hezekiah when he prayed for the sparing of his life , Isa. 38.3 . Remember now O Lord I beseech thee , how I have walked before thee in Truth , and with a perfect heart , and have done that which is good in thy sight . This I say may be done with respect unto temporal Deliverance , or any other particular end wherein the glory of God is concerned . So was it greatly in sparing the life of Hezekiah at that time . For whereas he had with great Zeal and Industry reformed Religion and restored the true worship of God , the cutting him off in the midst of his days , would have occasioned the Idolatrous multitude to have reflected on him as one dying under a token of Divine displeasure . But none ever made this Plea before God , for the absolute Justification of their persons . So Nehemiah in that great contest which he had about the worship of God , and the service of his house , pleads the Remembrance of it before God , in his Justification against his Adversaries , but resolves his own personal acceptance with God into pardoning mercy , and spare me according unto the multitude of thy mercies , Chap. 13.22 . Another Testimony we have unto the same purpose , in the Prophet Isaiah , speaking in the name of the Church , Cap. 64.6 . We are all as an unclean thing , and all our Righteousnesses are as filthy Rags . It is true the Prophet doth in this place make a deep confession of the sins of the people . But yet withal he joyns himself with them , and asserts the especial Interest of those concerning whom he speaks by Adoption ; that God was their Father , and they his people , Chap. 63.16 . Chap. 64.8 , 9. And the Righteousness of all that are the Children of God are of the same kind ; however they may differ in Degrees , and some of them may be more Righteous than others . But it is all of it described to be such , as that we cannot I think justly , expect Justification in the sight of God , upon the account of it . But whereas the consideration of the nature of our inherent Righteousness belongs unto the second way of the confirmation of our present Argument , I shall not farther here insist on this Testimony . Many others also unto the same purpose , I shall wholly omit ; namely , all those wherein the Saints of God , or the Church , in an humble acknowledgment and confession of their own sins , do betake themselves unto the Mercy and Grace of God alone , as dispensed through the Mediation and Blood of Christ ; and all those wherein God promiseth to pardon and blot out our Iniquities for his own sake , for his names sake ; to bless the people not for any good that was in them , nor for their Righteousness , nor for their Works , the consideration whereof he excludes from having any influence into any actings of his Grace towards them ; And all those wherein God expresseth his Delight in them alone , and his Approbation of them who hope in his mercy , trust in his name , betaking themselves unto him as their only Refuge , pronouncing them accursed who trust in any thing else , or glory in themselves ; such as contain singular promises unto them that betake themselves unto God , as Fatherless , Hopeless , and lost in themselves . There is none of the Testimonies which are multiplied unto this purpose , but they sufficiently prove , that the best of Gods Saints , have not a Righteousness of their own , whereon they can in any sense be justified before God. For they do all of them in the places referred unto , renounce any such Righteousness of their own , all that is in them , all that they have done or can do , and betake themselves unto Grace and Mercy alone . And whereas , as we have before proved , God in the Justification of any doth exercise Grace towards them with respect unto a Righteousness , whereon he declares them Righteous and accepted before him , they do all of them respect a Righteousness which is not inherent in us but imputed us . Herein lies the substance of all that we enquire into , in this matter of Justification . All other disputes about qualifications , conditions , causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of Interest for own Works and Obedience in our Justification before God , are but the speculations of men at ease . The Conscience of a convinced sinner , who presents himself in the presence of God , finds all practically reduced unto this one point , namely , whether he will trust unto his own personal inherent Righteousness , or in a full Renuntiation of it , betake himself unto the Grace of God , and the Righteousness of Christ alone . In other things he is not concerned . And let men phrase his own Righteousness unto him as they please , let them pretend it meritorious , or only Evangelical not legal , only an accomplishment of the condition of the new Covenant , a cause without which he cannot be justified , it will not be easie to frame his mind unto any confidence in it , as unto Justification before God ; So as not to deceive him in the Issue . The second part of the present Argument is taken from the nature of the thing it self , or the consideration of this personal inherent Righteousness of our own , what it is and wherein it doth consist , and of what use it may be in our Justification . And unto this purpose it may be observed . 1. That we grant an inherent Righteousness in all that do believe , as hath been before declared . For the fruit of the Spirit is in all Goodness and Righteousness and Truth , Ephes. 5.9 . Being made free from sin , we become the Servants of Righteousness , Rom. 6.20 . And our Duty it is to follow after Righteousness , Godliness , Faith , Love , Meekness , 1 Tim. 2.22 . And although Righteousness be mostly taken for an especial Grace , or Duty , distinct from other Graces and Duties , yet we acknowledge that it may be taken for the whole of our Obedience before God ; and the word is so used in the Scripture , where our own Righteousness is opposed unto the Righteousness of God. And it is either Habitual or Actual . There is an Habitual Righteousness inherent in Believers , as they have put on the new man which after God is created in Righteousness and true Holiness , Ephes. 4.24 . As they are the Workmanship of God created in Jesus Christ unto good Works , Chap. 2.8 . And there is an Actual Righteousness consisting in those good Works whereunto we are so created , or the fruits of Righteousness , which are to the praise of God by Jesus Christ. And concerning this Righteousness it may be observed ; ( 1 ) That men are said in the Scripture , to be just or righteous by it , but no one is said to be justified by it before God. ( 2 ) That it is not ascribed unto , or found in any , but those that are actually justified in order of nature antecedent thereunto . This being the constant Doctrine of all the reformed Churches and Divines , it is an open Calumny whereby the contrary is ascribed unto them , or any of those who believe the Imputation of the Righteousness of Christ unto our Justification before God. So Bellarmine affirms that no Protestant Writers acknowledge an inherent Righteousness , but only Bucer and Chemnitius when there is no one of them , by whom either the thing it self , or the necessity of it is denied . But some excuse may be made for him , from the manner whereby they expressed themselves , wherein they always carefully distinguished between inherent Holiness , and that Righteousness whereby we are justified . But we are now told by one , that if we should affirm it an Hundred times he could scarce believe us . This is somewhat severe ; for although he speaks but to one , yet the charge falls equally upon all who maintain that Imputation of the Righteousness of Christ , which he denies ; who being at least the generality of all Protestant Divines , they are represented either as so foolish , as not to know what they say , or so dishonest as to say one thing and believe another . But he endeavours to justifie his censure by sundry Reasons ; And first he says , that inherent Righteousness can on no other account be said to be ours , than that by it we are made Righteous , that is , that it is the condition of our Justification required in the new Covenant . This being denied , all inherent Righteousness is denied . But how is this proved ? what if one should say , that every Believer is inherently Righteous , but yet that this inherent Righteousness was not the condition of his Justification , but rather the consequent of it , and that it is no where required in the new Covenant as the condition of our Justification , how shall the contrary be made to appear ? The Scripture plainly affirms that there is such an inherent Righteousness in all that believe ; and yet as plainly that we are justified before God , by Faith without works . Wherefore that it is the condition of our Justification and so antecedent unto it , is expresly contrary unto that of the Apostle ; unto him that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted unto him for Righteousness , Rom. 4.5 . Nor is it the condition of the Covenant it self , as that whereon the whole Grace of the Covenant is suspended . For as it is habitual wherein the Denomination of Righteous is principally taken , it is a Grace of the Covenant it self , and so not a condition of it , Jerem. 31.33 . Chap. 32.39 . Ezek. 36.25 , 26 , 27. If no more be intended , but that it is as unto its actual exercise what is indispensably required of all that are taken into Covenant , in order unto the compleat ends of it , we are agreed . But hence it will not follow that it is the condition of our Justification . It is added , that all Righteousness respects a Law and a Rule , by which it is to be tried . And he is Righteous , who hath done these things which that Law requires , by whose Rule he is to be judged . But ( 1 ) This is not the way whereby the Scripture expresseth our Justification before God , which alone is under consideration ; namely , that we bring unto it a personal Righteousness of our own , answering the Law whereby we are to be judged . Yea an Assertion to this purpose is forraign to the Gospel , and destructive of the Grace of God by Jesus Christ. ( 2 ) It is granted , that all Righteousness respects a Law as the Rule of it ; And so doth this whereof we speak , namely , the Moral Law , which being the sole eternal unchangeable Rule of Righteousness , if it do not in the substance of it answer thereunto , a Righteousness it is not . But this it doth , in as much , as that so far as it is is habitual , it consists in the Renovation of the Image of God , wherein that Law is written in our Hearts ; and all the actual Duties of it are as to the substance of them , what is required by that Law. But as unto the manner of its communication unto us , and of its performance by us from Faith in God by Jesus Christ , and Love unto him , as the Author and Fountain of all the Grace and Mercy procured and administred by him , it hath respect unto the Gospel . What will follow from hence ? why that he is just that doth those things which that Law requires whereby he is to be judged . He is so certainly . For not the Hearers of the Law are just before God , but the doers of the Law shall be justified , Rom. 2.13 . So Moses describeth the Righteousness of the Law , that the man that doth those things shall live in them , Rom. 10.5 . But although the Righteousness whereof we discourse , be required by the Law , as certainly it is , for it is nothing but the Law in our hearts , from whence we walk in the ways and keep the Statutes or Commandments of God ; yet doth it not so answer the Law , as that any man can be justified by it . But then it will be said , that if it doth not answer that Law and Rule whereby we are to be judged , then it is no Righteousness ; for all Righteousness must answer the Law whereby it is required . And I say it is most true , it is no perfect Righteousness ; it doth not so answer the Rule and Law , as that we can be justified by it , or safely judged on it . But so far as it doth answer the Law , it is a Righteousness , that is , imperfectly so , and therefore is an imperfect Righteousness ; which yet giveth the Denominati - of Righteous unto them that have it , both absolutely and comparatively . It is said therefore , that it is the Law of Grace or the Gospel from whence we are denominated Righteous with this Righteousness . But that we are by the Gospel denominated Righteous from any Righteousness that is not required by the moral Law , will not be proved . Nor doth the Law of Grace or the Gospel any where require of us , or prescribe unto us this Righteousness , as that whereon we are to be justified before God. It requires Faith in Christ Jesus , or the receiving of him as he is proposed in the Promises of it , in all that are to be justified . It requires in like manner Repentance from dead works in all that believe ; as also the fruits of Faith , Conversion unto God , and Repentance , in the works of Righteousness , which are to the praise of God by Jesus Christ ; with perseverance therein unto the end . And all this may , if you please , be called our Evangelical Righteousness , as being our Obedience unto God according to the Gospel . But yet the Graces and Duties wherein it doth consist , do no more perfectly answer the commands of the Gospel , then they do those of the moral Law. For that the Gospel abates from the Holiness of the Law , and makes that to be no sin which is sin by the Law , or approves absolutely of less intension or lower degrees in the Love of God , than the Law doth , is an impious Imagination . And that the Gospel requires all these things entirely and and equally , as the Condition of our Justification before God , and so antecedently thereunto , is not yet proved , nor ever will be . It is hence concluded , That this is our Righteousness , according unto the Evangelical Law which requires it , by this we are made Righteous , that is , not guilty of the non-performance of the condition required in that Law. And these things are said to be very plain . So no doubt they seemed unto the Author ; unto us they are intricate and perplexed . However , I wholly deny that our Faith , Obedience , and Righteousness , considered as ours , as wrought by us , although they are all accepted with God through Jesus Christ according to the Grace declared in the Gospel , do perfectly answer the commands of the Gospel , requiring them of us , as to matter , manner , and degree , and that therefore it is utterly impossible that they should be the cause or condition of our Justification before God. Yet in the Explanation of these things , it is added by the same Author , that our maimed and imperfect Righteousness is accepted unto Salvation , as if it were every way absolute and perfect , for that so it should be , Christ hath merited by his most perfect Righteousness . But it is Justification and not Salvation that alone we discourse about ; and that the works of Obedience or Righteousness , have another respect unto Salvation , then they have unto Justification , is too plainly and too often expressed in the Scripture , to be modestly denied . And if this weak and imperfect Righteousness of ours , be esteemed and accepted as every way perfect before God , then either it is because God judgeth it to be perfect , and so declares us to be most just , and justified thereon in his sight , or he judgeth it not to be compleat and perfect , yet declareth us to be perfectly Righteous in his sight thereby . Neither of these I suppose can well be granted . It will therefore be said , it is neither of them ; but Christ hath obtained by his compleat and most perfect Righteousness and Obedience , that this lame and imperfect Righteousness of ours should be accepted as every way perfect . And if it be so , it may be some will think it best not to go about by this weak halt , and imperfect Righteousness , but as unto their Justification betake themselves immediately unto the most perfect Righteousness of Christ , which I am sure the Scripture encourages them unto . And they will be ready to think , that the Righteousness which cannot justifie it self , but must be obliged unto Grace and Pardon through the merits of Christ , will never be able to justifie them . But what will ensue on this Explanation of the Acceptance of our imperfect Righteousness unto Justification upon the merit of Christ ? This only so far as I can discern , that Christ hath merited and procured , either that God should judge that to be perfect which is imperfect , and declare us perfectly Righteous when we are not so , or that he should judge the Righteousness still to be imperfect ( as it is ) but declare us to be perfectly Righteous with and by this imperfect Righteousness . These are the plain paths that men walk in , who cannot deny but that there is a Righteousness required unto our Justification , or that we may be declared Righteous before God , in the sight of God , according unto the Judgment of God , yet denying the Imputation of the Righteousness of Christ unto us , will allow of no other Righteousness unto this end , but that which is so weak and imperfect as that no man can justifie it in his own Conscience , nor without a phrensie of pride , can think or imagine himself perfectly Righteous thereby . And whereas it is added , that he is blind who sees not that this Righteousneso of ours is subordinate unto the Righteousness of Christ , I must acknowledge my self otherwise minded , notwithstanding the severity of this censure . It seems to me , that the Righteousness of Christ is subordinate unto this Righteousness of our own , as here it is stated , and not the contrary . For the end of all is our Acceptance with God as Righteous . But according unto these thoughts , it is our own Righteousnesses whereon we are immediately accepted with God as Righteous . Only Christ hath deserved by his Righteousness , that our Righteousness may be so accepted , and is therefore as unto the End of our Justification before God , subordinate thereunto . But to return from this Digression , and to proceed unto our Argument . This personal inherent Righteousness which according to the Scripture we allow in Believers , is not that whereby , or wherewith , we are justified before God. For it is not perfect , nor perfectly answereth any Rule of Obedience that is given unto us , and so cannot be our Righteousness before God unto our Justification . Wherefore we must be justified by the Righteousness of Christ imputed unto us , or be justified without respect unto any Righteousness , or not be justified at all . And a threefold imperfection doth accompany it . First , as to the Principle of it , as it is habitually resident in us . For ( 1 ) There is a contrary principle of sin abiding with it in the same subject whilst we are in this World. For contrary Qualities may be in the same subject whilst neither of them is in the highest Degree . So it is in this case , Gal. 5.17 . For the Flesh lusteth against the Spirit , and the Spirit against the Flesh , and these are contrary one to the other , so that ye cannot do the things that ye would . ( 2 ) None of the Faculties of our Souls are perfectly renewed whilst we are in this World. The inward man is renewed day by day , 2 Cor. 4.16 . And we are always to be purging our selves from all pollution of flesh and spirit , 2 Cor. 7.1 . And hereunto belongs whatever is spoken in the Scripture , whatever Believers find in themselves by experience of the Remainders of In-dwelling-sin , in the Darkness of our minds , whence at best we know but in part , and through Ignorance are ready to wander out of the way , Heb. 5.2 . in the Deceitfulness of the Heart , and disorder of Affections . I understand not how any one can think of pleading his own Righteousness in the sight of God , or suppose that he can be justified by it upon this single account of the Imperfection of its Inherent Habit or Principle . Such notions arise from the Ignorance of God and our selves , or the want of a due consideration of the one and the other . Neither can I apprehend how a thousand Distinctions can safely introduce it into any place or consideration in our Justification before God. He that can search in any measure by a spiritual light into his own Heart and Soul , will find , God be merciful to me a sinner , a better plea than any he can be furnished withall from any worth of his own . What is man that he should be clean , and he that is born of a woman that he should be righteous , Job 15.14 , 15 , 16. chap. 18.19 . Hence saith Gregory in Job 9. lib. 9. cap. 14. Vt saepe diximus omnis Justitia humana injustitia esse convincitur si distincte judicetur . Bernard speaks to the same purpose , and almost in the same words , Serm. 1. fest . omn. sanct . Quid potest esse omnis humana justitia coram Deo ? nonne juxta Prophetam , velut pannus menstruatus reputabitur ; & si distincte judicetur , injustitia invenietur omnis Justitia nostra & minus habens . A man cannot be justified in any sense by that Righteousness which upon Trial will appear rather to be an Vnrighteousness . 2. It is imperfect with respect unto every Act and Duty of it , whether internal or external . There is Iniquity cleaving unto our holy things , and all our Righteousnesses are as filthy raggs , Isa. 64.6 . It hath been often and well observed , that if a man , the best of men , were left to choose the best of his works that ever he performed , and thereon to enter into Judgment with God , if only under this notion , that he hath answered and fulfilled the Condition required of him , as unto his Acceptation with God , it would be his wisest course , ( at least it would be so in the Judgment of Bellarmin ) to renounce it , and betake himself unto Grace and Mercy alone . 3. It is imperfect by reason of the Incursion of actual sins . Hence our Saviour hath taught us continually to pray for the forgiveness of our sins ; and if we say , that we have no sin we deceive our selves ; for in many things we offend all . And what confidence can be placed in this Righteousness , which those who plead for it in this cause , acknowledge to be weak , maimed , and imperfect . I have but touched on these things , which might have been handled at large , and are indeed of great consideration in our present Argument . But enough hath been spoken to manifest , that although this Righteousness of Believers be on other accounts like the fruit of the Vine , that glads the Heart of God and man , yet as unto our Justification before God , it is like the Wood of the Vine , a pin is not to be taken from it to hang any weight of this cause upon . Two things are pleaded in the behalf of this Righteousness and its Influence into our Justification . ( 1 ) That it is absolutely compleat and perfect . Hence some say that they are perfect and sinless in this life . They have no more concern in the mortification of sin , nor of growth in Grace . And indeed this is the only rational pretence of ascribing our Justification before God thereunto . For were it so with any , what should hinder him from being justified thereon before God , but only that he hath been a sinner , which spoils the whole market . But this vain Imagination is so contrary unto the Scripture , and the Experience of all that know the Terrour of the Lord , and what it is to walk humbly before him , as that I shall not insist on the Refutation of it . 2. It is pleaded , that although this Righteousness be not an exact fulfilling of the moral Law , yet is it the Accomplishment of the Condition of the New Covenant , or entirely answereth the Law of Grace , and all that is required of us therein . Ans. 1. This wholly takes away sin and the pardon of it , no less then doth the conceit of sinless perfections which we now rejected . For if our Obedience do answer the only Law and Rule of it whereby it is to be tried , measured and judged , then is there no sin in us , nor need of pardon . No more is required of any man to keep him absolutely free from sin , but that he fully answer , and exactly comply with the Rule and Law of his Obedience whereby he must be judged . On this supposition therefore there is neither sin , nor any need of the pardon of it . To say that there is still both sin , and need of pardon with respect unto the moral Law of God , is to confess that Law to be the Rule of our Obedience , which this Righteousness doth no way answer ; and therefore none by it can be justified in the sight of God. 2. Although this Righteousness be accepted in justified persons by the Grace of our Lord Jesus Christ , yet consider the principle of it , with all the Acts and Duties wherein it doth consist , as they are required and prescribed in the Gospel unto us , and they do neither joyntly nor severally fulfil and and answer the commands of the Gospel no more then they do the commands of the Law. Wherefore they cannot all of them constitute a Righteousness consisting in an exact conformity unto the Rules of the Gospel , or the Law of it . For it is impious to imagine that the Gospel requiring any Duty of us , suppose the Love of God , doth make any Abatement , as unto the matter , manner , or degrees of perfection in it , from what was required by the Law. Doth the Gospel require a lower degree of Love to God , a less perfect Love than the Law did ? God forbid . The same may be said concerning the inward frame of our natures , and all other Duties whatever ; wherefore although this Righteousness is accepted in justified Persons , ( as God had respect unto Abel , and then unto his Offering ) in the way and unto the ends that shall be afterwards declared ; yet as it relates unto the commands of the Gospel , both it and all the Duties of it , are no less imperfect , then it would be , if it should be left unto its Trial by the Law of Creation only . 3. I know not what some men intend . On the one hand they affirm that our Lord Jesus Christ hath enlarged and heightened the spiritual sense of the moral Law , and not only so , but added unto it new precepts of more exact Obedience than it did require . But on the other they would have him to have brought down or taken off the Obligation of the Law , so as that a man according as he hath adapted it unto the use of the Gospel , shall be judged of God to have fulfilled the whole Obedience which it requires , who never answered any one precept of it according unto its original sense and obligation . For so it must be , if this imperfect Righteousness be on any account esteemed a fulfilling of the Rule of our Obedience , as that thereon we should be justified in the sight of God. 4. This opinion puts an irreconcileable Difference between the Law and the Gospel , not to be composed by any distinctions . For according unto it , God declares by the Gospel a man to be perfectly Righteous , justified and blessed , upon the consideration of a Righteousness that is imperfect ; and in the Law he pronounceth every one accursed who continueth not in all things required by it , and as they are therein required . But it is said that this Righteousness is no otherwise to be considered , but as the condition of the new Covenant whereon we obtain Remission of sins on the sole account of the satisfaction of Christ wherein our Justification doth consist . Ans. 1. Some indeed do say so , but not all , not the most , not the most learned with whom in this controversie we have to do . And in our Pleas for what we believe to be the Truth , we cannot always have respect unto every private opinion whereby it is opposed . ( 2 ) That Justification consists only in the pardon of sin , is so contrary to the signification of the Word , the constant use of it in the Scripture , the common notion of it amongst mankind , the sense of men in their own Consciences who find themselves under an Obligation unto Duty , and express Testimonies of the Scripture , as that I somewhat wonder , how it can be pretended . But it shall be spoken unto elsewhere . ( 3 ) If this Righteousness , be the fulfilling of the condition of the new Covenant whereon we are justified , it must be in it self such as exactly answereth some Rule or Law of Righteousness and so be perfect , which it doth not ; and therefore cannot bear the place of a Righteousness in our Justification . ( 4 ) That this Righteousness is the condition of our Justification before God , or of that interest in the Righteousness of Christ whereby we are justified , is not proved , nor ever will be . I shall briefly add two or three considerations excluding this personal Righteousness from its pretended interest in our Justification , and close this Argument . 1. That Righteousness which neither answereth the Law of God , nor the end of God in our Justification by the Gospel , is not that whereon we are Justified . But such is this inherent Righteousness of Believers , even of the best of them . ( 1 ) That it answereth not the Law of God , hath been proved from its Imperfection . Nor will any sober person pretend that it exactly and perfectly fulfills the Law of our Creation . And this Law cannot be disanulled whilst the Relation of Creator and Rewarder on the one hand , and of Creatures capable of Obedience and Rewards on the other between God and us doth continue . Wherefore that which answereth not this Law will not justifie us . For God will not abrogate that Law , that the Transgressors of it may be justified . Do we saith the Apostle ( by the Doctrine of Justification by Faith without Works ) make void the Law ? God forbid ; yea we establish it , Rom. 3.31 . ( 2 ) That we should be justified with respect unto it , answereth not the end of God in our Justification by the Gospel . For this is to take away all glorying in our selves , and all occasion of it , every thing that might give countenance unto it , so as that the whole might be to the praise of his own Grace by Christ , Rom. 3.27 . 1 Cor. 1.29 , 30 , 31. How it is Faith alone that gives glory to God herein , hath been declared in the Description of its nature . But it is evident that no man hath , or can have possibly any other , any greater occasion of boasting in himself , with respect unto his Justification , then that he is justified on his performance of that condition of it , which consists in his own personal Righteousness . 2. No man was ever justified by it in his own Conscience , much less can he be justified by it in the sight of God. For God is greater then our Hearts and knoweth all things . There is no man so Righteous , so Holy in the whole World , nor ever was , but his own Conscience would charge him in many things with his coming short of the Obedience required of him , in matter or manner , in the kind or degrees of perfection . For there is no man that liveth and sinneth not . Absolutely , Nemo absolvitur se judice . Let any man be put unto a Trial in himself whether he can be justified in his own Conscience , by his own Righteousness , and he will be cast in the Trial at his own Judgment seat . And he that doth not thereon conclude , that there must be another Righteousness whereby he must be justified , that originally and inherently is not his own , will be at a loss for peace with God. But it will be said , that men may be justified in their Consciences , that they have performed the condition of the new Covenant , which is all that is pleaded with respect unto this Righteousness . And I no way doubt but that men may have a comfortable perswasion of their own sincerity in Obedience , and satisfaction in the Acceptance of it with God. But it is when they try it , as an effect of Faith , whereby they are justified , and not as the condition of their Justification . Let it be thus stated in their minds that God requireth a personal Righteousness in order unto their Justification , whereon their Determination must be , this is my Righteousness which I present unto God that I may be justified , and they will find difficulty in arriving at it , if I be not much mistaken . 3. None of the Holy men of old whose Faith and Experience are recorded in the Scripture , did ever plead their own personal Righteousness under any Notion of it , either as to the merit of their Works , or as unto their compleat performance of what was required of them as the condition of the Covenant in order unto their Justification before God. This hath been spoken unto before . CHAP. XI . The nature of the Obedience that God requireth of us . The Eternal obligation of the Law thereunto . OUr second Argument shall be taken from the nature of that Obedience or Righteousness which God requireth of us , that we may be accepted of him and approved by him . This being a large subject if fully to be handled , I shall reduce what is of our present concernment in it , unto some special Heads or Observations . 1. God being a most perfect , and therefore a most free Agent , all his actings towards mankind , all his dealings with them , all his Constitutions and Laws concerning them , are to be resolved into his own Soveraign will and pleasure . No other reason can be given of the Original , of the whole Systeme of them . This the Scripture testifieth unto , Psal. 115.3.135.6 . Prov. 16.4 . Ephes. 1.9 , 11. Rev. 4.11 . The being , existence , and natural circumstances of all Creatures , being an effect of the free Counsel and pleasure of God , all that belongs unto them must be ultimately resolved thereinto . 2. Upon a supposition of some free Acts of the will of God and the execution of them , constituting an order in the things that outwardly are of him , and their mutual respect unto one another , some things may become necessary in this Relative state , whose being was not absolutely necessary in its own nature . The order of all things and their mutual respect unto one another , depends on Gods free Constitution , no less then their being absolutely . But upon a supposition of that Constitution , things have in that order , a necessary Relation one to another , and all of them unto God. Wherefore 3. It was a free Soveraign act of Gods will to create , effect or produce such a Creature as man is ; that is , of a nature intelligent , rational , capable of moral Obedience with Rewards and Punishments . But on supposition hereof , man so freely made , could not be governed any other ways but by a moral Instrument of Law or Rule , influencing the rational faculties of his Soul unto Obedience , and guiding him therein . He could not in that constitution be contained under the Rule of God , by a mere Physical influence , as are all irrational or brute Creatures . To suppose it , is to deny or destroy , the essential faculty and powers wherewith he was created . Wherefore on the supposition of his being , it was necessary that a Law or Rule of Obedience should be prescribed unto him , and be the Instrument of Gods Government towards him . 4. This necessary Law , so far forth as it was necessary , did immediately and unavoidably ensue upon the constitution of our natures in Relation unto God. Supposing the nature , being , and properties of God , with the works of Creation on the one hand ; and suppose the being , existence and the nature of man , with his necessary Relation unto God , on the other , and the Law whereof we speak is nothing but the Rule of that Relation , which can neither be , nor be preserved without it . Hence is this Law eternal , indispensable , admitting of no other variation , than doth the Relation between God and man , which is a necessary exurgence from their distinct natures and properties . 5. The substance of this Law was , that man adhering unto God , absolutely , universally , unchangeably , uninterruptedly , in trust , love , and fear , as the chiefest good , the first Author of his being , of all the present and future Advantages whereof it was capable , should yield Obedience unto him , with respect unto his infinite Wisdom , Righteousness and Almighty Power , to protect , reward , and punish , in all things known to be his will and pleasure , either by the light of his own mind , or especial Revelation made unto him . And it is evident that no more is required unto the constitution and establishment of this Law , but that God be God , and Man be Man , with the necessary Relation that must thereon ensue between them . Wherefore 6. This Law doth eternally and unchangeably oblige all men unto Obedience to God ; even that Obedience which it requires , and in the manner wherein it requires it . For both the substance of what it requires , and the manner of the performance of it , as unto measures and degrees , are equally necessary and unalterable , upon the suppositions laid down . For God cannot deny himself , nor is the nature of man changed as unto the essence of it whereunto alone respect is had in this Law , by any thing that can fall out . And although God might superadd unto the original Obligations of this Law , what Arbitrary commands he pleased , such as did not necessarily proceed or arise from the Relation between him and us , which might be , and be continued without them ; yet would they be resolved into that Principle of this Law , that God in all things was absolutely to be trusted and obeyed . 7. Known unto God are all his Works from the foundation of the World. In the constitution of this order of things he made it possible , and foresaw it would be future , that man would rebell against the preceptive power of this Law , and disturb that order of things wherein he was placed under his moral Rule . This gave occasion unto that effect of infinite Divine Righteousness , in constituting the punishment that man should fall under upon his Transgression of this Law. Neither was this an effect of Arbitrary will and pleasure , any more than the Law it self was . Upon the supposition of the Creation of man , the Law mentioned was necessary from all the Divine Properties of the nature of God ; And upon a supposition that man would Transgress that Law , God being now considered as his Ruler and Governour , the Constitution of the punishment due unto his Sin and Transgression of it , was a necessary effect of Divine Righteousness . This it would not have been , had the Law it self been Arbitrary . But that being necessary , so was the penalty of this Transgression . Wherefore the constitution of this penalty , is liable to no more change , alteration , or abrogation , then the Law it self , without an alteration in the state and relation between God and man. 8. This is that Law , which our Lord Jesus Christ came not to destroy , but to fulfil , that he might be the end of it for Righteousness unto them that do believe . This Law he abrogated not , nor could do so without a Destruction of the Relation that is between God and man , arising from or ensuing necessarily on their distinct Beings and Properties . But as this cannot be destroyed , so the Lord Christ came unto a contrary end ; namely , to repair and restore it where it was weakned . Wherefore 9. This Law , the Law of Sinless perfect Obedience , with its sentence of the punishment of Death on all Transgressors , doth and must abide in force for ever in this World ; For there is no more required hereunto , but that God be God , and Man be Man. Yet shall this be farther proved . 1. There is nothing , not one word in the Scripture intimating any alteration in , or Abrogation of this Law ; so as that any thing should not be duty which it makes to be duty , or any thing not be sin , which it makes to be sin , either as unto matter or degrees , or that the thing which it makes to be sin , or which is sin by the Rule of it , should not merit and deserve that punishment which is declared in the sanction of it , or threatned by it . The wages of sin is Death . If any Testimony of Scripture can be produced unto either of these purposes ; namely , that either any thing is not sin , in the way of Omission or Commission , in the matter or manner of its performance , which is made to be so by this Law , or that any such sin , or any thing that would have been sin by this Law , is exempted from the punishment threatned by it , as unto merit or desert , it shall be attended unto . It is therefore in universal force towards all mankind . There is no Relief in this case ; But behold the Lamb of God. In exception hereunto it is pleaded , that when it was first given unto Adam , it was the Rule and Instrument of a Covenant between God and man , a Covenant of Works and perfect Obedience . But upon the entrance of sin , it ceased to have the nature of a Covenant unto any . And it is so ceased , that on an impossible supposition , that any man should fulfil the perfect Righteousness of it , yet should he not be justified or obtain the benefit of the Covenant thereby . It is not therefore only become ineffectual unto us as a Covenant by reason of our weakness and disability to perform it , but it is ceased in its own nature so to be . But these things as they are not unto our present purpose , so are they wholly unproved . For 1. Our Discourse is not about the Foederal adjunct of the Law , but about its moral nature only . It is enough , that as a Law , it continueth to oblige all mankind unto perfect Obedience , under its Original penalty . For hence it will unavoidably follow , that unless the commands of it be complied withal and fulfilled , the penalty will fall on all that Transgress it . And those who grant that this Law is still in force as unto its being a Rule of Obedience , or as unto its requiring Duties of us , do grant all that we desire . For it requires no Obedience , but what it did in its Original constitution , that is sinless and perfect ; and it requires no Duty , nor prohibits any sin , but under the Penalty of Death upon disobedience . 2. It is true , that he who is once a sinner , if he should afterwards yield all that perfect Obedience unto God that the Law requires , he could not thereby obtain the Benefit of the Promise of the Covenant . But the sole Reason of it is , because he is antecedently a sinner , and so obnoxious unto the Curse of the Law. And no man can be obnoxious unto its Curse , and have a right unto its Promise at the same time . But so to lay the supposition , that the same person is by any means free from the Curse due unto sin , and then to deny that upon the performance of that perfect sinless Obedience which the Law requires , that he should not have right unto the Promise of Life thereby , is to deny the Truth of God , and to reflect the highest dishonour upon his Justice . Jesus Christ himself was justified by this Law. And it is immutably true , that he who doth the things of it shall live therein . 3. It is granted , that man continued not in the Observation of this Law , as it was the Rule of the Covenant between God and him . The Covenant it was not , but the Rule of it , which that it should be was superadded unto its Being as a Law. For the Covenant comprized things that were not any part of a Result from the necessary Relation of God and Man. Wherefore man by his sin as unto Demerit , may be said to break this Covenant , and as unto any Benefit unto themselves to disannul it . It is also true , that God did never formally and absolutely renew or give again this Law as a Covenant a second time . Nor was there any need that so he should do , unless it were declaratively only , for so it was renewed at Sinai . For the whole of it being an Emanation of Eternal Right and Truth , it abides and must abide in full force for ever . Wherefore it is only thus far broke as a Covenant , that all Mankind having sinned against the Commands of it , and so by Guilt , with the Impotency unto Obedience which ensued thereon , defeated themselves of any Interest in its Promise , and possibility of attaining any such interest , they cannot have any Benefit by it . But as unto its power to oblige all mankind unto Obedience , and the unchangeable Truth of its Promises and Threatnings , it abideth the same as it was from the Beginning . 2 ly , Take away this Law , and there is left no standard of Righteousness unto mankind , no certain boundaries of Good and Evil , but those pillars whereon God hath fixed the Earth are left to move and flote up and down like the Isle of Delos in the Sea. Some say , the Rule of Good and Evil unto men is not this Law in its original constitution , but the Light of Nature , and the Dictates of Reason . If they mean that Light which was primogenial and concreated with our natures , and those Dictates of Right and Wrong which Reason originally suggested and approved , they only say in other words , that this Law is still the unalterable Rule of Obedience unto all mankind . But if they intend the remaining Light of Nature that continues in every individual in this depraved state thereof , and that under such additional Depravations as Traditions , Customs , Prejudices , and Lusts of all sorts , have affixed unto the most , there is nothing more irrational , and it is that which is charged with no less inconvenience than that it leaves no certain Boundaries of Good and Evil. That which is Good unto one , will on this Ground be in its own nature evil unto another , and so on the contrary ; and all the Idolaters that ever were in the World might on this pretence be excused . 3 ly , Conscience bears witness hereunto . There is no Good nor Evil required or forbidden by this Law , that upon the Discovery of it ▪ any man in the World can perswade or bribe his Conscience not to comply with it in Judgment , as unto his concernment therein . It will accuse and excuse , condemn and free him , according to the sentence of this Law , let him do what he can to the contrary . In brief it is acknowledged , that God by virtue of his supream Dominion over all , may in some Instances change the nature and order of things , so as the Precepts of the Divine Law shall not in them operate in their ordinary efficacy . So was it in the case of his command unto Abraham to slay his Son , and unto the Israelites to rob the Aegyptians . But on a supposition of the continuance of that order of things which this Law is the preservative of , such is the intrinsick nature of the Good and Evil commanded and forbidden therein , that it is not the subject of divine Dispensation , as even the School-men generally grant . 10. From what we have discoursed two things do unavoidably ensue . 1. That whereas all mankind have by sin fallen under the Penalty threatned unto the Transgression of this Law ; and suffering of this Penalty which is Eternal Death , being inconsistent with Acceptance before God , or the enjoyment of Blessedness , it is utterly impossible that any one individual person of the posterity of Adam should be justified in the sight of God , accepted with him or blessed by him , unless this Penalty be answered , undergone , and suffered by them or for them ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herein is not to be abolished but established . 2. That unto the same End of Acceptation with God , Justification before him , and Blessedness from him , the Righteousness of this Eternal Law must be fulfilled in us , in such a way , as that in the Judgment of God which is according unto Truth , we may be esteemed to have fulfilled it , and be dealt with accordingly . For upon a supposition of a failure herein , the sanction of the Law is not Arbitrary , so as that the Penalty may or may not be inflicted , but necessary from the Righteousness of God as the supream Governour of all . 11. About the first of these our Controversie is with the Socinians only , who deny the satisfaction of Christ , and any necessity thereof . Concerning this I have treated elsewhere at large , and expect not to see an Answer unto what I have disputed on that Subject . As unto the latter of them , we must enquire how we may be supposed to comply with the Rule , and answer the Righteousness of this unalterable Law , whose Authority we can no way be exempted from . And that which we plead is , that the Obedience and Righteousness of Christ imputed unto us ; His Obedience as the surety of the New Covenant , granted unto us , made ours by the gracious Constitution , Soveraign Appointment and Donation of God , is that whereon we are judged and esteemed to have answered the Righteousness of the Law. By the Obedience of One many are made Righteous , Rom. 5.19 . That the Righteousness of the Law might be fulfilled in us , Rom. 8.4 . And hence we argue . If there be no other way whereby the Righteousness of the Law may be fulfilled in us , without which we cannot be justified , but must fall inevitably under the Penalty threatned unto the Transgression of it , but only the Righteousness of Christ imputed unto us , then is that the sole Righteousness whereby we are justified in the sight of God ; But the former is true , and so therefore is the latter . 12. On the supposition of this Law , and its original obligation unto Obedience with its Sanction and Threatnings , there can be but one of three ways whereby we may come to be justified before God , who have sinned , and are no way able in our selves to perform the Obedience for the future which it doth require . And each of them have a respect unto a Soveraign Act of God with reference unto this Law. The first is the Abrogation of it , that it should no more oblige us either unto Obedience or Punishment . This we have proved impossible ; and they will wofully deceive their own Souls , who shall trust unto it . The second is by transferring of its Obligation unto the End of Justification on a surety or common undertaker . This is that which we plead for , as the substance of the mystery of the Gospel , considering the Person and Grace of this Undertakers or Surety . And herein all things do tend unto the Exaltation of the Glory of God in all the holy properties of his nature , with the fulfilling and establishing of the Law it self , Math. 5.17 . Rom. 3.31 . chap. 8.4 . chap. 10.3 , 4. The third way is by an Act of God towards the Law , and another towards us , whereby the nature of the Righteousness which the Law requireth is changed ; which we shall examine as the only reserve against our present Argument . 3. It is said therefore that by our own personal Obedience we do answer the Righteousness of the Law so far as it is required of us . But whereas no sober person can imagine that we can , or that any one in our lapsed condition ever did yield in our own persons that perfect sinless Obedience unto God which is required of us in the Law of Creation , two things are supposed that our Obedience , such as it is , may be accepted with God as if it were sinless and perfect . For although some will not allow that the Righteousness of Christ is imputed unto us for what it is , yet they contend that our own Righteousness is imputed unto us for what it is not . Of these things the one respecteth the Law , the other our Obedience . 14. That which respecteth the Law is not the Abrogation of it . For although this would seem the most expedite way for the Reconciliation of this Difficulty , namely , that the Law of Creation is utterly abrogated by the Gospel , both as unto its Obligation unto Obedience and Punishment ; and no Law to be continued in force but that which requires only sincere Obedience of us , whereof there is as unto Duties the manner of their performance , not any absolute Rule or Measure , yet this is not by many pretended . They say not that this Law is so abrogated , as that it should not have the power and efficacy of a Law towards us . Nor is it possible it should be so ; nor can any pretence be given how it should so be . It is true , it was broken by man , is so by us all , and that with respect unto its principal End of our Subjection unto God , and dependance upon him , according to the Rule of it . But it is foolish to think that the fault of those unto whom a Righteous Law is rightly given , should abrogate or disannul the Law it self . A Law that is good and just may cease and expire as unto any power of Obligation upon the ceasing or expiration of the Relation which it did respect . So the Apostle tells us , that when the Husband of a Woman is dead , she is free from the Law of her Husband , Rom. 7.2 . But the Relation between God and us , which was constituted in our first Creation , can never cease . But a Law cannot be abrogated without a new Law given , and made by the same , or an equal power that made it , either expresly revoking it , or enjoyning things inconsistent with it , and contradictory unto its observation . In the latter way the Law of Mosaical Institutions was abrogated and disannulled . There was not any positive Law made for the taking of it away ; but the Constitution and Introduction of a new way of Worship by the Gospel inconsistent with it , and contrary unto it , deprived it of all its obligatory power and efficacy . But neither of these ways hath God taken away the obligation of the Original Law of Obedience , either as unto Duties or Recompences of Reward . Neither is there any direct Law made for its Abrogation ; nor hath he given any new Law of moral Obedience either inconsistent with , or contrary unto it . Yea in the Gospel it is declared to be established and fulfilled . It is true , as was observed before , that this Law was made the Instrument of a Covenant between God and Man ; and so there is another Reason of it ; For God hath actually introduced another Covenant inconsistent with it , and contrary unto it . But yet neither doth this instantly and ipso facto free all men unto the Law , in the way of a Covenant . For unto the Obligation of a Law there is no more required , but that the matter of it be Just and Righteous , that it be given or made by him who hath just Authority so to give or make it , and be sufficiently declared unto them who are to be obliged by it . Hence the making and promulgation of a new Law , doth ipso facto abrogate any former Law that is contrary unto it , and frees all men from Obedience unto it , who were before obliged by it . But in a Covenant it is not so . For a Covenant doth not operate by meer Soveraign Authority ; it becomes not a Covenant without the consent of them with whom it is made . Wherefore no Benefit accrues unto any , or freedom from the Old Covenant , by the constitution of the new , unless he hath actually complied with it , hath chosen it , and is interested in it thereby . The first Covenant made with Adam , we did in him consent unto , and accept of . And therein notwithstanding our sin , do we and must we abide , that is , under the Obligation of it unto Duty and Punishment , until by Faith we are made partakers of the new . It cannot therefore be said , that we are not concerned in the fulfilling of the Righteousness of this Law , because it is abrogated . 15. Nor can it be said that the Law hath received a new Interpretation , whereby it is declared , that it doth not oblige , nor shall be construed for the future to oblige any unto sinless and perfect Obedience , but may be complied with on far easier terms . For the Law being given unto us when we were sinless , and on purpose to continue and preserve us in that condition , it is absurd to say that it did not oblige us unto sinless Obedience ; and not an Interpretation , but a plain Depravation of its sense and meaning . Nor is any such thing once intimated in the Gospel . Yea the Discourses of our Saviour upon the Law , are absolutely destructive of any such Imagination . For whereas the Scribes and Pharisees had attempted by their false Glosses and Interpretations to accommodate the Law unto the Inclinations and Lusts of men , ( a course since pursued both notionally and practically , as all who design to burden the Consciences of men with their own commands , do endeavour constantly to recompence them , by an Indulgence with respect unto the commands of God ) He on the contrary rejects all such pretended Epikeia's and Interpretations , restoring the Law unto its pristine Crown , as the Jews Tradition is , that the Messiah shall do . 16. Nor can a Relaxation of the Law be pretended , if there be any such thing in Rule . For if there be , it respects the whole being of the Law , and consists either in the suspension of its whole Obligation , at least for a season , or the substitution of another person to answer its demands who was not in the original Obligation , in the room of them that were . For so some say , that the Lord Christ was made under the Law for us by an Act of Relaxation of the original Obligation of the Law ; how properly , ipsi viderint . But here in no sense it can have place . 17. The Act of God towards the Law in this case intended , is , a Derogation from its obliging power as unto Obedience . For whereas it did originally oblige unto perfect sinless Obedience , in all Duties , both as unto their substance , and the manner of their performance , it shall be allowed to oblige us still unto Obedience , but not unto that which is absolutely the same , especially not as unto the compleatness and perfection of it . For if it do so , either it is fulfilled in the Righteousness of Christ for us , or no man living can ever be justified in the sight of God. Wherefore by an Act of Derogation from its Original power , it is provided , that it shall oblige us still unto Obedience , but not that which is absolutely sinless and perfect ; but although it be performed with less intension of Love unto God , or in a lower Degree , then it did at first require , so it be sincere and universal as unto all the parts of it , it is all that the Law now requireth of us . This is all that it now requires , as it is adapted unto the service of the new Covenant , and made the Rule of Obedience according to the Law of Christ. Hereby is its preceptive part , so far as we are concerned in it , answered and complied withall . Whether these things are so or no , we shall see immediately in a few words . 18. Hence it follows , that the act of God with respect unto our Obedience , is not an act of Judgment according unto any Rule or Law of his own ; but an Acceptilation , or an esteeming , accounting , accepting that as perfect , or in the Room of that which is perfect , which really and in truth is not so . 19. It is added that both these depend on , and are the procurements of the Obedience , suffering , and merits of Christ. For on their account it is , that our weak and imperfect Obedience , is accepted as if it were perfect , and the power of the Law , to require Obedience absolutely perfect is taken away . And these being the effects of the Righteousness of Christ , that Righteousness may on their account , and so far , be said to be imputed unto us . 20. But notwithstanding the great endeavours that have been used to give a colour of Truth unto these things , they are both of them but fictions and imaginations of men that have no ground in the Scripture , nor do comply with the experience of them that believe . For to touch a little on the latter , in the first place ; There is no true Believer but hath these two things fixed in his mind and conscience . 1. That there is nothing in principles , habits , qualities , oractions , wherein he comes short of a perfect compliance with the Holy Law of God , even as it required perfect Obedience , but that it hath in it the nature of sin , and that in it self deserving the Curse annexed Originally unto the breach of that Law. They do no therefore apprehend that its Obligation is taken off , weakned or derogated from in any thing . ( 2 ) That there is no Relief for him , with respect unto what the Law requires , or unto what it threatens , but by the Mediation of Jesus Christ alone , who of God is made Righteousness unto him . Wherefore they do not rest in , or on the acceptation of their own Obedience such as it is , to answer the Law , but trust unto Christ alone for their acceptation with God. 21. They are both of them doctrinally untrue ; For as unto the former ; ( 1 ) It is unwritten . There is no Intimation in the Scripture of any such Dispensation of God with reference unto the Original Law of Obedience . Much is spoken of our Deliverance from the Curse of the Law by Christ , but of the Abatement of its preceptive power nothing at all . ( 2 ) It is contrary to the Scripture . For it is plainly affirmed that the Law is not to be abolished , but fulfilled ; not to be made void , but to be established ; that the Righteousness of it must be fulfilled in us . ( 3 ) It is a supposition both unreasonable and impossible . For ( 1 ) the Law was a Representation unto us of the Holiness of God , and his Righteousness in the Government of his Creatures . There can be no Alteration made herein , seeing with God himself there is no variableness nor shadow of changing . ( 2 ) It would leave no standard of Righteousness , but only a Lesbian Rule , which turns and apply's it self unto the light and abilities of men , and leaves at least as many various measures of Righteousness as there are Believers in the World. ( 3 ) It includes a variation in the center of all Religion , which is the natural ▪ and moral Relation of men unto God. For so there must be , if all that was once necessary thereunto , do not still continue so to be . ( 4 ) It is dishonourable unto the mediation of Christ. For it makes the principal end of it to be , that God should accept of a Righteousness unto our Justification , inexpressibly beneath that which he required in the Law of our Creation . And this in a sense makes him the Minister of sin , or that he hath procured an Indulgence unto it ; not by the way of satisfaction and pardon whereby he takes away the guilt of it from the Church ; but by taking from it its nature and demerit , so as that what was so originally should not continue so to be , or at least not to deserve the punishment it was first threatned withal . ( 5 ) It reflects on the goodness of God himself . For on this supposition that he hath reduced his Law into that state and order , as to be satisfied by an observation of it so weak , so imperfect , accompanied with so many failures and sins , as it is with the Obedience of the best men in this World , ( whatever thoughts unto the contrary the Phrensie of Pride may suggest unto the minds of any ) what reason can be given consistent with his goodness , why he should give a Law at first of perfect Obedience , which one sin laid all mankind under the penalty of unto their Ruine ? 22. All these things and sundry others of the same kind , do follow also on the second supposition of an Acceptilation or an Imaginary estimation of that as perfect , which is imperfect , as sinless which is attended with sins innumerable . But the Judgment of God is according unto Truth ; neither will he reckon that unto us for a perfect Righteousness in his sight , which is so imperfect as to be like tattered Rags , especially , having promised unto us , Robes of Righteousness and Garments of Salvation . That which necessarily followeth on these Discourses is , That there is no other way whereby the original , immutable Law of God , may be established , and fulfilled with respect unto us , but by the Imputation of the perfect Obedience and Righteousness of Christ , who is the end of the Law for Righteousness unto all that do believe . CHAP. XII . The Imputation of the Obedience of Christ unto the Law , Declared and Vindicated . FRom the foregoing General Argument , another doth issue in Particular , with respect unto the Imputation of the Active Obedience or Righteousness of Christ unto us , as an Essential part of that Righteousness whereon we are justified before God. And it is as followeth , If it were necessary that the Lord Christ , as our Surety , should undergo the penalty of the Law for us , or in our stead , because we have all sinned ; then it was necessary also , that as our Surety he should yield obedience unto the preceptive part of the Law for us also : And if the Imputation of the former be needful for us unto our Justification before God , then is the Imputation of the latter also necessary unto the same End and Purpose . For why was it necessary , or why would God have it so , that the Lord Christ , as the Surety of the Covenant should undergo the curse and penalty of the Law , which we had incurred the guilt of , by sin , that we may be justified in his sight ? Was it not , that the Glory and Honor of his Righteousness , as the Author of the Law , and the Supream Governor of all Mankind , thereby might not be violated in the absolute impunity of the infringers of it : And if it were requisite unto the glory of God , that the penalty of the Law should be undergone for us , or suffered by our Surety in our stead , because we had sinned : Wherefore is it not as requisite unto the glory of God , that the preceptive part of the Law be complied withal for us , in as much as obedience thereunto is required of us ? And as we are no more able of our selves to fulfil the Law , in a way of obedience , then to undergo the penalty of it , so as that we may be justified thereby : So no Reason can be given , why God is not as much concerned in Honor and Glory , that the preceptive power and part of the Law be complied withal , by perfect Obedience , as that the Sanction of it be established by undergoing the penalty of it . Upon the same Grounds therefore , that the Lord Christs suffering the penalty of the Law for us , was necessary that we might be justified in the sight of God , and that the satisfaction he made thereby be imputed unto us , as we our selves had made satisfaction unto God , as Bellarmine speaks and grants : On the same it was equally necessary , that is , as unto the glory and honor of the Legislator and Supream Governor of all by the Law , that he should fulfil the Preceptive part of it , in his perfect obedience thereunto , which also is to be imputed unto us for our Justification . Concerning the first of these , namely , the satisfaction of Christ , and the Imputation of it unto us , our principal Difference is with the Socinians . And I have elswhere written so much in the vindication of the Truth therein , that I shall not here again reassume the same Argument : It is here therefore taken for granted , although I know that there are some different Apprehensions about the notion of Christs suffering in our stead , and of the Imputation of those sufferings unto us . But I shall here take no notice of them , seeing I press this Argument no farther , but only so far forth , that the obedience of Christ unto the Law , and the Imputation thereof unto us , is no less necessary unto our Justification before God , then his suffering of the penalty of the Law , and the Imputation thereof unto us , unto the same end . The nature of this Imputation , and what it is formally that is imputed , we have considered elswhere . That the Obedience of Christ the Mediator is thus imputed unto us , shall be afterwards proved in particular by Testimonies of the Scripture . Here I intend only the vindication of the Argument as before laid down , which will take us up a little more time then ordinary . For there is nothing in the whole Doctrine of Justification , which meets with a more fierce and various opposition : But the Truth is great and will prevail . The things that are usually objected and vehemently urged against the Imputation of the Obedience of Christ unto our Justification , may be reduced unto three heads . ( 1. ) That it is impossible . ( 2. ) That it is useless . ( 3. ) That it is pernitious to believe it . And if the Arguments used for the inforcement of those Objections , be as cogent as the charge it self is fierce and severe , they will unavoidably overthrow the perswasions of it in the minds of all sober persons . But there is oft-times a wide difference between what is said , and what is proved , as will appear in the present case . 1. It is pleaded impossible on this single ground ; namely , That the Obedience of Christ unto the Law was due from him on his own account , and performed by him for himself , as a man made under the Law. Now what was necessary unto himself , and done for himself , cannot be said to be done for us , so as to be imputed unto us . 2. It is pretended to be useless from hence , because all our sins of omission and commission being pardoned in our Justification on the account of the Death and satisfaction of Christ , we are thereby made compleatly righteous ; so as that there is not the least necessity for , or use of the Imputation of the Obedience of Christ unto us . 3. Pernitious also they say it is , as that which takes away the necessity of our own personal Obedience , introducing Antinomianism , Libertinism , and all manner of evils . For this last part of the charge , I refer it unto its proper place : For although it be urged by some against this part of the Doctrine of Justification in a peculiar manner , yet is it managed by others , against the whole of it . And although we should grant , that the Obedience of Christ unto the Law , is not imputed unto us unto our Justification , yet shall we not be freed from disturbance by this false accusation ; unless we will renounce the whole of the satisfaction and merit of Christ also : And we intend not to purchase our Peace with the whole World , at so dear a rate . Wherefore I shall in its proper place give this part of the charge its due consideration , as it reflects on the whole Doctrine of Justification , and all the causes thereof , which we believe and profess . The first part of this charge , concerning the Impossibility of the Imputation of the obedience of Christ unto us , is insisted on by Socinus de Servat . part 3. cap. 5. And there hath been nothing since pleaded unto the same purpose , but what hath been derived from him , or wherein , at least , he hath not prevented the Inventions of other Men , and gone before them . And he makes this consideration the principal engine wherewith he indeavors the overthrow of the whole Doctrine of the merit of Christ. For he supposeth , that if all he did in a way of Obedience , was due from himself on his own Account , and was only the duty which he owed unto God for himself in his station and circumstances , as a Man in this World , it cannot be meritorious for us , nor any way imputed unto us . And in like manner to weaken the Doctrine of his Satisfaction , and the Imputation thereof unto us , he contends that Christ offered as a Priest for himself , in that kind of offering which he made on the Cross. Part. 2. cap. 22. And his real opinion was , that whatever was of offering or sacrifice in the Death of Christ , it was for himself ; that is , it was an Act of Obedience unto God which pleased him , as the savor of a sweet smelling Sacrifice . His offering for us , is only the presentation of himself in the presence of God in Heaven ; now he hath no more to do for himself in a way of Duty . And the truth is , if the Obedience of Christ had respect unto himself only ; that is , If he yielded it unto God , on the necessity of his condition , and did not do it for us , I see no foundation left to assert his merit upon , no more then I do for the Imputation of it unto them that believe . That which we plead is , That the Lord Christ fulfilled the whole Law for us ; he did not only undergo the penalty of it due unto our sins , but also yielded that perfect Obedience which it did require . And herein I shall not immix my self in the debate of the distinction between the Active and Passive Obedience of Christ. For he exercised the highest Active Obedience in his suffering , when he offered himself to God through the Eternal Spirit . And all his Obedience , considering his Person was mixed with suffering , as a part of his Exinanition and Humiliation ; whence it is said , That though he were a Son , yet learned he obedience by the things that he suffered . And however , doing and suffering are in various categories of things , yet Scripture testimonies are not to be regulated by Philosophical artifices and terms . And it must needs be said , that the Sufferings of Christ as they were purely penal , are imperfectly called His passive Righteousness . For all Righteousness is either in habit , or in action , whereof suffering is neither ; nor is any Man righteous , or so esteemed from what he suffereth . Neither do sufferings give satisfaction unto the commands of the Law , which require only Obedience . And hence it will unavoidably follow , that we have need of more then the meer sufferings of Christ , whereby we may be justified before God , if so be that any Righteousness be required thereunto . But the whole of what I intend is , That Christs fulfilling of the Law in Obedience unto its commands , is no less imputed unto us for our Justification , then his undergoing the Penalty of it is . I cannot but judge it sounds ill in the ears of all Christians , That the Obedience of our Lord Jesus Christ as our Mediator and Surety unto the whole Law of God , was for himself alone , and not for us ; or that what he did therein , was not that he might be the end of the Law for Righteousness unto them that do believe , nor a means of the fulfilling of the Righteousness of the Law in us ; especially considering , that the Faith of the Church is , That he was given to us , born to us ; that for us Men , and for our salvation he came down from Heaven , and did , and suffered what was required of him . But whereas some who deny the Imputation of the Obedience of Christ , unto us for our Justification , do insist principally on the second thing mentioned , namely , the unusefulness of it , I shall under this first part of the charge , consider only the Arguings of Socinus , which is the whole of what some at present do indeavor to perplex the truth withal . To this purpose is his discourse , Part 3. cap. 5. de Servat . Jam vero manifestum est , Christum quia homo natus fuerat , & quidem , ut inquit Paulus , factus sub lege , legi divinae inquam , quae aeterna & immutabilis est , non minus quam caeteri homines obnoxium fuisse . Alioqui potuisset Christus aeternam Dei legem negligere , sive etiam universam si voluisset infringere , quod impium est vel cogitare . Immo ut supra alicubi explicatum fuit , nisi ipse Christus legi divinae servandae obnoxius fuisset , ut ex Pauli verbis colligitur , non potuisset iis , qui ei legi servandae obnoxii sunt , opem ferre & eos ad immortalitatis firmam spem traducere . Non differebat igitur hac quidem ex parte , Christus quando homo natus erat a caeteris hominibus . Quocirca nec etiam pro aliis , magis quam quilibet alius homo , legem divinam conservando satisfacere potuit , quippe qui ipse eam servare omnino debuit . I have transcribed his words , that it may appear with whose weapons some young Disputers , among our selves , do contend against the Truth . The substance of his Plea is , That our Lord Jesus Christ was for himself , or on his own account , obliged unto all that obedience which he performed . And this he indeavors to prove with this Reason , Because if it were otherwise , then he might , if he would , have neglected the while Law of God , and have broken it at his pleasure . For he forgot to consider , That if he were not obliged unto it upon his own account , but was so on ours , whose cause he had undertaken , the obligation on him unto most perfect obedience , was equal to what it would have been , had he been originally obliged on his own account . However hence he infers , that what he did , could not be for us , because it was so for himself , no more then what any other man is bound to do in a way of duty for himself , can be esteemed to have been done also for another . For he will allow of none of those considerations of the Person of Christ which makes what he did and suffered , of another nature and efficacy , then what can be done or suffered by any other Man. All that he adds , in the process of his discourse , is , That what ever Christ did that was not required by the Law in general , was upon the especial command of God , and so done for himself ; whence it cannot be imputed unto us . And hereby he excludes the Church from any benefit by the Mediation of Christ , but only what consists in his Doctrine , Example , and the Exercise of his Power in Heaven for our good , which was the thing that he aimed at : But we shall consider those also which make use of his Arguments , though not as yet openly unto all his Ends. To clear the Truth herein , the things insuing must be observed . 1. The Obedience we treat of , was the Obedience of Christ the Mediator . But the Obedience of Christ as the Mediator of the Covenant , was the Obedience of his Person : For God redeemed his Church with his own Blood , Acts 20.28 . It was performed in the Humane Nature , but the Person of Christ was he that performed it . As in the Person of a Man , some of his acts , as to the immediate principle of operation , are acts of the Body , and some are so of the Soul ; yet in their performance and accomplishment , are they the acts of the Person . So the Acts of Christ in his Mediation , as to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immediate operation , were the actings of his distinct Natures ; some of the Divine , and some of the Humane , immediately . But as unto their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the perfecting efficacy of them , they were the Acts of his whole Person : His Acts who was that Person , and whose Power of Operation was a property of his Person . Wherefore the Obedience of Christ which we plead to have been for us , was the Obedience of the Son of God ; but the Son of God was never absolutely made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law , nor could be formally obliged thereby . He was indeed , as the Apostle witnesseth , made so in his Humane Nature , wherein he performed this Obedience , made of a Woman , made under the Law , Gal. 4.4 . He was so far forth made under the Law , as he was made of a Woman . For in his Person he abode Lord of the Sabbath , Mark 2.28 . And therefore of the whole Law. But the Obedience it self , was the Obedience of that Person , who never was , nor ever could absolutely be made under the Law , in his whole Person . For the Divine Nature cannot be subjected unto an outward work of its own , such as the Law is ; nor can it have an Authoritative commanding power over it , as it must have , if it were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law. Thus the Apostle argues , That Levi paid Tithes in Abraham , because he was then in his Loyns , when Abraham himself paid Tithes unto Melchisedec , Heb. 7. And thence he proves , That he was inferior unto the Lord Christ , of whom Melchisedec was a Type . But may it not thereon be replied , that then no less the Lord Christ was in the Loyns of Abraham then Levi : For verily , as the same Apostle speaks ; he took on him the Seed of Abraham . It is true therefore , that he was so in respect of his Humane Nature ; but as he was typed and represented by Melchisedec in his whole Person , without Father , without Mother , without Genealogy , without beginning of Days or End of Life : So he was not absolutely in Abrahams Loyns , and was exempted from being tithed in him . Wherefore the Obedience whereof we treat , being not the Obedience of the Humane Nature abstractedly , however performed in and by the Humane Nature , but the Obedience of the Person of the Son of God , however the Humane Nature was subject to the Law , ( in what Sense , and unto what Ends shall be declared afterwards ) it was not for himself , nor could be for himself , because his whole Person was not obliged thereunto . It is therefore a fond thing to compare the Obedience of Christ , with that of any other Man , whose whole person is under the Law. For although that may not be for himself and others , ( which yet we shall shew that in some cases it may ; ) yet this may , yea must be for others , and not for himself . This then we must strictly hold unto . If the Obedience that Christ yielded unto the Law were for himself , whereas it was the Act of his Person , his whole Person , and the Divine Nature therein , were made under the Law , which cannot be . For although it is acknowledged , that in the Ordination of God , his Exinanition was to precede his Glorious Majestical Exaltation , as the Scripture witnesseth . Phil. 2.9 . Luk. 24.26 . Rom. 14.9 . yet absolutely his Glory was an immediate consequent of the Hypostatical Vnion . Heb. 1.6 . Matth. 2.11 . Socinus , I confess , evades the force of this Argument , by denying the Divine Person of Christ. But in this Disputation I take that for granted , as having proved it elswhere , beyond what any of his followers are able to contradict . And if we may not build on Truths by him denied , we shall scarce have any one principle of Evangelical Truth left us to prove any thing from . However , I intend them only at present , who concur with him in the matter under debate , but renounce his opinion concerning the Person of Christ. 2. As our Lord Jesus Christ owed not in his own Person this Obedience for himself , by vertue of any Authority or Power that the Law had over him , so he designed and intended it not for himself , but for us . This added unto the former consideration , gives full evidence unto the Truth pleaded for : For if he was not obliged unto it for himself , his Person that yielded it , not being under the Law ; and if he intended it not for himself , then it must be for us , or be useless : It was in our Humane Nature , that he performed all this Obedience . Now the susception of our Nature , was a voluntary Act of his own , with reference unto some end and purpose ; and that which was the end of the Assumption of our Nature , was in like manner the End of all that he did therein . Now it was for us , and not for himself , that he assumed our nature ; nor was any thing added unto him thereby : Wherefore in the issue of his Work , he proposeth this only unto himself , That he may be glorified with that Glory which he had with the Father , before the World was , by the removal of that veil which was put upon it in his Exinanition . But that it was for us , That he assumed our nature , is the foundation of Christian Religion ; as it is asserted by the Apostle , Heb. 2.14 . Phil. 2.5 , 6 , 7 , 8. Some of the Antient Schoolmen disputed , That the Son of God should have been incarnate , although Man had not sinned and fallen . The same opinion was fiercely pursued by Osiander as I have elswhere declared ; but none of them once imagined , that he should have been so made Man , as to be made under the Law , and be obliged thereby unto that Obedience which now he hath performed : But they judged that immediately he was to have been a Glorious Head unto the whole Creation . For it is a common notion and presumption of all Christians , but only such as will sacrifice such notions unto their own private conceptions , That the Obedience which Christ yielded unto the Law on the Earth , in the state and condition wherein he yielded it , was not for himself , but for the Church , which was obliged unto perfect Obedience , but was not able to accomplish it . That this was his sole End and Design in it , is a Fundamental Article , if I mistake not , of the Creed of most Christians in the World ; and to deny it , doth consequentially overthrow all the Grace and Love both of the Father , and Son in his Mediation . It is said , That this Obedience was necessary as a Qualification of his Person , that he might be meet to be a Mediator for us ; and therefore was for himself . It belongs unto the necessary constitution of his Person , with respect unto his Mediatory Work : But this I positively deny . The Lord Christ was every way meet for the whole Work of Mediation , by the ineffable union of the Humane Nature with the Divine , which exalted it in Dignity , Honor , and Worth , above any thing , or all things that insued thereon . For hereby he became in his whole Person the object of all Divine Worship and Honor ; for when he brings the first begotten into the World , he saith , And let all the Angels of God worship him . Again , That which is an effect of the Person of the Mediator as constituted such , is not a qualification necessary unto its constitution ; that is , what he did as Mediator , did not concur to the making of him meet so to be . But of this Nature was all the Obedience which he yielded unto the Law , for as such , It became him to fulfil all Righteousness . Whereas therefore he was neither made Man , nor of the Posterity of Abraham for himself , but for the Church , namely , to become thereby the Surety of the Covenant , and Representative of the whole , his obedience as a Man unto the Law in general , and as a Son of Abraham unto the Law of Moses , was for us , and not for himself ; so designed , so performed , and without a respect unto the Church , was of no use unto himself . He was born to us , and given to us , lived for us , and died for us , obeyed for us , and suffered for us ; that by the obedience of one , many might be made Righteous . This was the Grace of our Lord Jesus Christ ; and this is the Faith of the Catholick Church . And what he did for us , is imputed unto us . This is included in the very notion of his doing it for us , which cannot be spoken in any sense , unless that which he so did , be imputed unto us . And I think Men ought to be wary , that they do not by distinctions and studied evasions , for the defence of their own private opinions , shake the Foundations of Christian Religion . And I am sure it will be easier for them , as it is in the Proverb , To wrest the Club out of the hand of Hercules , then to dispossess the minds of true Believers of this perswasion : That what the Lord Christ did in Obedience unto God according unto the Law , he designed in his Love and Grace to do it for them . He needed no Obedience for himself , he came not into a capacity of yielding Obedience for himself , but for us ; and therefore for us it was , that he fulfilled the Law in Obedience unto God according unto the terms of it . The Obligation that was on him unto Obedience , was originally no less for us , no less needful unto us , no more for himself , no more necessary unto him , then the obligation that was on him as the Surety of the Covenant , to suffer the penalty of the Law , was either the one , or the other . 3. Setting aside the consideration of the Grace and Love of Christ , and the compact between the Father and the Son , as unto his undertaking for us , which undeniably proves all that he did in the pursuit of them to be done for us , and not for himself : I say setting aside the consideration of these things , and the Humane Nature of Christ , by virtue of its union with the Person of the Son of God , had a right unto , and might have immediately been admitted into the highest Glory whereof it was capable , without any antecedent Obedience unto the Law. And this is apparent from hence , In that from the first instant of that Vnion , the whole Person of Christ with our Nature existing therein , was the object of all Divine worship from Angels and Men , wherein consists the highest Exaltation of that Nature . It is true , there was a peculiar Glory that he was actually to be made Partaker of , with respect unto his antecedent Obedience and Suffering . Phil. 2.8 , 9. The Actual Possession of this Glory was in the Ordination of God , to be consequential unto his obeying and suffering , not for himself , but for us . But as unto the right and capacity of the Humane Nature in it self , all the Glory whereof it was capable , was due unto it from the instant of its union . For it was therein exalted above the condition that any Creature is capable of by meer Creation . And it is but a Socinian fiction , that the first Foundation of the Divine Glory of Christ was laid in his Obedience , which was only the way of his Actual Possession of that part of his Glory , which consists in his Mediatory Power and Authority over all . The Real Foundation of the whole , was laid in the Vnion of his Person ; whence he prays that the Father would glorifie him , ( as unto manifestation ) with that Glory which he had with him before the World was . I will grant , that the Lord Christ was Viator whilest he was in this World , and not absolutely Possessor ; yet I say withal he was so , not that any such condition was necessary unto him for himself ; but he took it upon him by especial Dispensation for us . And therefore the Obedience he performed in that condition , was for us , and not for himself . 4. It is granted therefore , that the Humane Nature of Christ was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle affirms , That which , was made of a Woman , was made under the Law. Hereby Obedience became necessary unto him , as he was , and whilest he was Viator . But this being by especial Dispensation , intimated in the expression of it , He was made under the Law , namely , as he was made of a Woman , by especial Dispensation and Condescension expressed , Phil. 2.6 , 7 , 8. The Obedience he yielded thereon , was for us , and not for himself . And this is evident from hence , For he was so made under the Law , as that not only he owed Obedience unto the Precepts of it , but he was made obnoxious unto its Curse . But I suppose it will not be said , that he was so for himself , and therefore not for us . We owed Obedience unto the Law , and were obnoxious unto the Curse of it , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obedience was required of us , and was as necessary unto us , if we would enter into life , as the answering of the Curse for us was , if we would escape Death eternal . Christ as our Surety , is made under the Law for us , whereby he becomes liable and obliged unto the Obedience which the Law required , and unto the penalty that it threatned . Who shall now dare to say , that he underwent the Penalty of the Law for us indeed , but he yielded Obedience unto it for himself only ? The whole Harmony of the Work of his Mediation , would be disordered by such a supposition . Judah , the Son of Jacob , undertook to be a Bondman instead of Benjamine his Brother , that he might go free , Gen. 44.33 . There is no doubt but Joseph might have accepted of the stipulation . Had he done so , the service and bondage he undertook , had been necessary unto Judah , and righteous for him to bear ; howbeit he had undergone it , and performed his duty in it , not for himself , but for his Brother Benjamine ; and unto Benjamine , it would have been imputed in his liberty . So when the Apostle Paul wrote those words unto Philemon concerning Onesimus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vers. 18. If he hath wronged thee , dealt unrighteously or injuriously with thee , or oweth thee ought , wherein thou hast suffered loss by him , put it on my account , or impute it all unto me ; I will repay it , or answer for it all . He supposeth that Philemon might have a double action against Onesimus ; the one injuriarum , and the other damni or debiti , of wrong and injury , and of loss or debt ; which are distinct actions in the Law : If he hath wronged thee , or oweth the ought . Hereon he proposeth himself , and obligeth himself by his express Obligation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I Paul have written it with my own hand , that he would answer for both , and pay back a valuable consideration if required . Hereby was he obliged in his own person to make satisfaction unto Philemon ; but yet he was to do it for Onesimus , and not for himself . Whatever Obedience therefore was due from the Lord Christ , as to his Humane Nature whilest in the form of a servant , either as a Man , or as an Israelite , seeing he was so not necessarily by the necessity of nature for himself , but by voluntary condescension and stipulation for us , for us it was , and not for himself . 5. The Lord Christ in his Obedience was not a private , but a publick person . He obeyed as he was the Surety of the Covenant , as the Mediator between God and Man. This I suppose will not be denied . He can by no imagination be considered out of that capacity . But what a publick person doth as a publick person , that is , as a Representative of others , and an undertaker for them , whatever may be his own concernment therein , he doth it not for himself , but for others . And if others were not concerned therein , if it were not for them , what he doth would be of no use or signification . Yea , it implies a contradiction that any one should do any thing as a publick person , and do it for himself only . He who is a publick person , may do that wherein he alone is concerned , but he cannot do so as he is a publick person . Wherefore as Socinus , and those that follow him would have Christ to have offered for himself , which is to make him a Mediator for himself , his offering being a Mediatory act , which is both foolish and impious ; so to affirm his Mediatory Obedience , his Obedience as a publick person , to have been for himself , and not for others , hath but little less of impiety in it . 6. It is granted , That the Lord Christ having an Humane Nature , which was a Creature , it was impossible but that it should be subject unto the Law of Creation . For there is a Relation that doth necessarily arise from , and depend upon the Beings of a Creator and a Creature . Every rational Creature is eternally obliged from the Nature of God , and its Relation thereunto , to love him , obey him , depend upon him , submit unto him , and to make him its End , Blessedness , and Reward . But the Law of Creation thus considered , doth not respect the World , and this life only , but the future state of Heaven , and Eternity also . And this Law , the Humane Nature of Christ is subject unto , in Heaven and Glory , and cannot but be so , whilest it is a Creature , and not God , that is , whilest it hath its own Being . Nor do any Men fancy such a transfusion of divine properties into the Humane Nature of Christ , as that it should be self-subsisting , and in it self absolutely immense ; for this would openly destroy it . Yet none will say , that he is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law , in the sense intended by the Apostle . But the Law in the sense described , the Humane Nature of Christ was subject unto on its own account , whilest he was in this World. And this is sufficient to answer the Objection of Socinus , mentioned at the entrance of this Discourse ; namely , That if the Lord Christ were not obliged unto Obedience for himself , then might he , if he would , neglect the whole Law , or infringe it . For besides that it is a foolish imagination concerning that holy thing which was hypostatically united unto the Son of God , and thereby rendered incapable of any deviation from the Divine Will ; the eternal indispensible Law of Love , Adherence , and Dependance on God , under which the Humane Nature of Christ was , and is as a Creature , gives sufficient security against such Suppositions . But there is another consideration of the Law of God , namely , as it is imposed , on Creatures by especial dispensation , for some time , and for some certain end ; with some Considerations , Rules , and Orders , that belong not essentially unto the Law , as before described . This is the nature of the Written Law of God , which the Lord Christ was made under , not necessarily as a Creature , but by especial dispensation . For the Law , under this consideration , is presented unto us as such , not absolutely and eternally , but whilest we are in this World , and that with this especial end , that by Obedience thereunto , we may obtain the reward of Eternal Life . And it is evident , that the Obligation of the Law , under this consideration , ceaseth when we come to the injoyment of that Reward . It obligeth us no more formally by its command , Do this and live , when the life promised , is injoyed . In this sense the Lord Christ was not made subject unto the Law for himself , nor did yield obedience unto it for himself . For he was not obliged unto it by virtue of his created condition . Upon the first instant of the Vnion of his natures , being holy , harmless , undefiled , and separate from sinners , he might , notwithstanding the Law that he was made subject unto , have been stated in Glory . For he that was the object of all Divine Worship , needed not any new Obedience , to procure for him a state of Blessedness . And had he naturally , meerly by virtue of his being a Creature been subject unto the Law in this sense , he must have been so eternally , which he is not . For those things which depend solely on the Natures of God and the Creature , are eternal and immutable . Wherefore , as the Law in this sense was given unto us , not absolutely , but with respect unto a future state and reward ; so the Lord Christ did voluntarily subject himself unto it for us , and his Obedience thereunto was for us , and not for himself . These things added unto what I have formerly written on this subject , whereunto nothing hath been opposed , but a few impertinent cavils , are sufficient to discharge the first part of that charge laid down before , concerning the impossibility of the Imputation of the Obedience of Christ unto us ; which indeed is equal unto the Impossibility of the Imputation of the Disobedience of Adam unto us ; whereby the Apostle tells us , That we were all made sinners . The second part of the Objection or Charge against the Imputation of the Obedience of Christ unto us , is , That it is useless unto the persons that are to be justified . For whereas they have in their Justification the pardon of all their sins , they are thereby righteous , and have a right or title unto Life and Blessedness : For he who is so pardoned , as not to be esteemed guilty of any sin of omission or commission , wants nothing that is requisite thereunto . For he is supposed to have done all that he ought , and to have omitted nothing required of him in a way of duty . Hereby he becomes not unrighteous , and to be not unrighteous , is the same as to be righteous . As he that is not dead , is alive . Neither is there , nor can there be any middle state between Death and life . Wherefore those who have all their sins forgiven , have the Blessedness of Justification ; and there is neither need , nor use of any farther Imputation of Righteousness unto them . And sundry other things of the same nature , are urged unto the same purpose , which will be all of them either obviated in the insuing discourse , or answered elswhere . Answ. This cause is of more importance , and more evidently stated in the Scriptures , than to be turned into such niceties , which have more of Philosophical subtilty , than Theological solidity , in them . This exception therefore might be dismissed without farther answer , than what is given us in the known rule , That a truth well established and confirmed , is not to be questioned , much less relinquished on every intangling sophism , though it should appear insoluble . But as we shall see , there is no such difficulty in these arguings , but what may easily be discussed . And because the matter of the Plea contained in them , is made use of by sundry learned Persons who yet agree with us in the substance of the Doctrine of Justification , namely , that it is by Faith alone , without Works , through the Imputation of the Merit and Satisfaction of Christ. I shall as briefly as I can discover the mistakes that it proceeds upon . 1. It includes a supposition , That he who is pardoned his sins of omission and commission , is esteemed to have done all that is required of him , and to have committed nothing that is forbidden . For without this supposition , the bare pardon of sin , will neither make , constitute , nor denominate any Man righteous . But this is far otherwise , nor is any such thing included in the nature of Pardon . For in the Pardon of sin , neither God nor Man do judge , That he who hath sinned , hath not sinned ; which must be done , if he who is pardoned be esteemed to have done all that he ought , and to have done nothing that he ought not to do . If a Man be brought on his tryal for any evil fact , and being legally convicted thereof , is discharged by Soveraign Pardon ; it is true , that in the eye of the Law , he is looked upon as an innocent man , as unto the punishment that was due unto him ; but no Man thinks that he is made righteous thereby , or is esteemed not to have done that which really he hath done , and whereof he was convicted . Joab and Abiathar the Priest were at the same time guilty of the same crime . Solomon gives order that Joab be put to death for his crime ; but unto Abiathar he gives a Pardon . Did he thereby make , declare or constitute him righteous ? Himself expresseth the contrary , affirming him to be unrighteous and guilty , only he remitted the punishment of his fault . 1 King. 2.26 . Wherefore the Pardon of sin dischargeth the guilty person from being liable or obnoxious unto Anger , Wrath , or Punishment , due unto his sin ; but it doth not suppose , nor infer in the least , that he is thereby or ought thereon to be esteemed or adjudged to have done no evil , and to have fulfilled all righteousness . Some say , Pardon gives a righteousness of Innocency , but not of Obedience . But it cannot give a Righteousness of Innocency , absolutely , such as Adam had . For he had actually done no evil . It only removeth guilt , which is the respect of sin unto punishment , insuing on the Sanction of the Law. And this Supposition which is an evident mistake , animates this whole Objection . The like may be said of what is in like manner supposed , namely , That not to be unrighteous , which a man is on the pardon of sin , is the same with being righteous . For if not to be unrighteous be taken privatively , it is the same with being just or righteous : For it supposeth , that he who is so , hath done all the duty that is required of him , that he may be righteous . But not to be unrighteous negatively , as the expression is here used , it doth not do so . For at best it supposeth no more , but that a Man as yet hath done nothing actually against the Rule of Righteousness . Now this may be when yet he hath performed none of the duties that are required of him to constitute him righteous , because the times and occasions of them , are not yet . And so it was with Adam in the state of Innocency ; which is the height of what can be attained by the compleat pardon of sin . 2. It proceeds on this Supposition , That the Law , in case of sin , doth not oblige unto punishment and obedience both ; so as that it is not satisfied , fulfilled , or complied withal , unless it be answered with respect unto both , For if it doth so , then the pardon of sin , which only frees us from the penalty of the Law , doth yet leave it necessary , that Obedience be performed unto it , even all that it doth require . But this , in my judgment , is an evident mistake , and that such as doth not establish the Law , but make it void . And this I shall demonstrate . 1. The Law hath two parts or powers . ( 1. ) It s preceptive part , commanding and requiring obedience , with a promise of life annexed : Do this and live . ( 2. ) The sanction on supposition of disobedience , binding the sinner unto punishment , or a meet recompence of reward . In the day thou sinnest , thou shalt die . And every Law properly so called , proceeds on these suppositions of obedience or disobedience , whence its commanding and punishing Power are inseparate from its Nature . 2. This Law , whereof we speak , was first given unto Man in innocency ; and therefore the first power of it , was only in act : It obliged only unto Obedience . For an innocent person could not be obnoxious unto its sanction , which contained only an obligation unto punishment , on supposition of disobedience . It could not therefore oblige our first Parents unto Obedience and Punishment both , seeing its Obligation unto Punishment could not be in actual force , but on supposition of actual disobedience . A Moral Cause of , and Motive unto Obedience it was , and had an influence into the preservation of Man from sin . Unto that end it was said unto him , In the day thou eatest , thou shalt surely die . The neglect hereof , and of that ruling influence which it ought to have had on the minds of our first Parents , opened the door unto the entrance of sin . But it implies a contradiction , that an innocent person should be under an actual obligation unto punishment from the sanction of the Law. It bound only unto Obedience , as all Laws , with Penalties , do before their transgression . But 3. On the committing of sin , ( and it is so with every one that is guilty of sin ) Man came under an actual obligation unto punishment . This is no more questionable than whether at first he was under an Obligation unto Obedience . But then the Question is , whether the first Intention and Obligation of the Law unto Obedience , doth cease to affect the sinner , or continue so , as at the same time to oblige him unto Obedience and Punishment , both its Powers being in act towards him . And hereunto I say 1. Had the Punishment threatened , been immediately inflicted unto the utmost of what was contained in it , this could have been no Question . For Man had died immediately both temporally and eternally , and been cast out of that state wherein alone he could stand in any relation unto the preceptive power of the Law. He that is finally executed , hath fulfilled the Law so , as that he ows no more obedience unto it . But 2. God in his Wisdom and Patience , hath otherwise disposed of things . Man is continued a Viator still in the way unto his end , and not fully stated in his eternal and unchangeable condition , wherein neither Promise nor Threatning ; Reward nor Punishment could be proposed unto him . In this condition he falls under a twofold consideration . ( 1. ) Of a guilty person , and so is obliged unto the full punishment , that the Law threatens . This is not denied . ( 2. ) Of a Man , a Rational Creature of God , not yet brought unto his Eternal End. 3. In this state , the Law is the only instrument and means of the continuance of the Relation between God and him . Wherefore under this consideration it cannot but still oblige him unto Obedience , unless we shall say , that by his sin he hath exempted himself from the Government of God. Wherefore it is by the Law , that the Rule and Government of God over Men , is continued whilest they are in statu Viatorum : For every Disobedience , every Transgression of its Rule and Order as to its commanding Power casteth us afresh , and further , under its Power of obliging unto Punishment . Neither can these things be otherwise ; neither can any Man living , not the worst of Men , chuse but judge himself whilest he is in this World , obliged to give Obedience unto the Law of God , according to the notices that he hath of it by the light of nature or otherwise . A wicked servant that is punished for his fault , if it be with such a punishment as yet continues his Being , and his state of servitude is not by his Punishment freed from an Obligation unto Duty , according unto the Rule of it . Yea , his Obligation unto Duty , with respect unto that crime for which he was punished , is not dissolved , until his punishment be capital , and so put an end unto his state . Wherefore seeing that by the pardon of sin , we are freed only from the Obligation unto Punishment , there is moreover required unto our Justification , an Obedience unto what the Law requireth . And this greatly strengthneth the Argument , in whose Vindication we are ingaged ; for we being sinners , we were obnoxious both unto the Command and Curse of the Law. Both must be answered , or we cannot be justified . And as the Lord Christ could not by his most perfect Obedience , satisfie the Curse of the Law , dying thou shalt die ; so by the utmost of his suffering , he could not fulfil the command of the Law , Do this and live . Passion as Passion is not Obedience , though there may be Obedience in suffering , as there was in that of Christ unto the height . Wherefore as we plead that the Death of Christ is imputed unto us for our Justification , so we deny that it is imputed unto us for our Righteousness . For by the Imputation of the Sufferings of Christ , our sins are remitted or pardoned , and we are delivered from the Curse of the Law , which he underwent . But we are not thence esteemed just or righteous , which we cannot be without respect unto the fulfilling of the Commands of the Law , or the Obedience by it required . The whole matter is excellently expressed by Grotius in the words before alledged , Cum duo nobis peperisse Christum dixerimus impunitatem & praemium , illud satisfactioni hoc merito Christi distincte tribuit vetus Ecclesia . Satisfactio consistit in meritorum translatione , meritum in perfectissimae obedientiae pro nobis praestitae imputatione . 3. The Objection mentioned proceeds also on this Supposition , That pardon of sin gives title unto Eternal Blessedness in the injoyment of God : For Justification doth so , and according to the Authors of this opinion , no other Righteousness is required thereunto but pardon of sin . That Justification doth give Right and Title unto Adoption , Acceptation with God , and the Heavenly Inheritance , I suppose will not be denied , and it hath been proved already . Pardon of sin depends solely on the death or suffering of Christ : In whom we have Redemption through his Blood , the forgiveness of sins , according to the riches of his Grace . Ephes. 1.7 . But suffering for Punishment gives Right and Title unto nothing , only satisfies for something ; nor doth it deserve any Reward : It is no where said , Suffer this and live , but Do this and live . These things , I confess , are inseparably connected in the Ordinance , Appointment , and Covenant of God. Whosoever hath his sins pardoned , is accepted with God , hath Right unto Eternal Blessedness . These things are inseparable , but they are not one and the same . And by reason of their inseparable Relation , are they so put together by the Apostle . Rom. 4.6 , 7 , 8. Even as David also describeth the Blessedness of the Man , unto whom God imputeth Righteousness without Works : Blessed are they whose iniquities are forgiven , and whose sins are covered : Blessed is the Man unto whom the Lord will not impute sin . It is the Imputation of Righteousness , that gives Right unto Blessedness ; but pardon of sin is inseparable from it , and an effect of it , both being opposed unto Justification by Works , or an Internal Righteousness of our own . But it is one thing to be freed from being liable unto Eternal Death ; and another to have Right and Title unto a Blessed and Eternal Life . It is one thing to be redeemed from under the Law , that is the Curse of it ; another to receive the Adoption of Sons . One thing to be freed from the Curse , another to have the Blessing of Abraham come upon us ; as the Apostle distinguisheth these things . Gal. 3.13 , 14. & 4.4 , 5 , And so doth our Lord Jesus Christ , Acts 26.18 . That they may receive forgiveness of sins , and inheritance ( a Lot and Right to the Inheritance ) amongst them that are sanctified by Faith that is in me . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have by Faith in Christ is only a dismission of sin from being pleadable unto our condemnation ; on which account there is no condemnation unto them that are in Christ Jesus . But a Right and Title unto Glory , or the Heavenly Inheritance , it giveth not . Can it be supposed , that all the great and glorious effects of present Grace and future Blessedness , should follow necessarily on , and be the effect of meer pardon of sin ? Can we not be pardoned , but we must thereby of necessity be made Sons , Heirs of God , and Coheirs with Christ ? Pardon of sin is in God , with respect unto the sinner , a free gratuitous Act ; Forgiveness of sin through the riches of his Grace . But with respect unto the satisfaction of Christ , it is an Act in Judgment . For on the consideration thereof as imputed unto him , doth God absolve and acquit the sinner upon his tryal . But pardon on a juridical tryal , on what consideration soever it be granted , gives no right nor title unto any favor , benefit , or priviledge , but only meer deliverance . It is one thing to be acquitted before the Throne of a King of Crimes , laid unto the charge of any Man , which may be done by clemency , or on other considerations ; another to be made his Son by Adoption , and Heir unto his Kingdom . And these things are represented unto us in the Scripture , as distinct and depending on distinct causes . So are they in the Vision concerning Joshua the High Priest. Zech. 3.4 5 And he answered and spake unto those that stood before him , saying , Take away the filthy garments from him : And unto him he said , Behold I have caused thine iniquity to pass from thee ; and I will cloath thee with change of rayment . And I said , Let them set a fair Miter upon his Head ; so they set a fair Miter on his Head , and cloathed him with garments . It hath been generally granted , That we have here a Representation of the Justification of a sinner before God. And the taking away of filthy garments , is expounded by the passing away of iniquity . When a Mans filthy garments are taken away , he is no more defiled with them ; but he is not thereby cloathed . This is an additional grace and favor thereunto , namely to be cloathed with change of garments . And what this rayment is , is declared Isa. 61.10 . He hath cloathed me with the garments of Salvation , he hath covered me with the robe of Righteousness , which the Apostle alludes unto Phil. 3.9 . Wherefore these things are distinct ; namely , the taking away of the filthy garments , and the cloathing of us with change of rayment ; or the pardon of sin , and the robe of Righteousness ; by the one are we freed from Condemnation , by the other have we right unto Salvation . And the same is in like manner represented Ezek. 16.6 , 7 , 8 , 9 , 10 , 11 , 12. This place I had formerly urged to this purpose about Communion with God , p. 187. which Mr. Hotch . in his usual manner attempts to answer . And to omit his reviling expressions , with the crude unproved assertion of his own conceits , his answer is , That by the change of rayment mentioned in the Prophet , our own personal righteousness is intended . For he acknowledgeth that our Justification before God is here represented . And so also he expounds the place produced in the confirmation of the Exposition given , Isai. 61.10 . where this change of rayment is called The garments of Salvation , and the robe of Righteousness ; and thereon affirms , That our Righteousness it self , before God , is our Personal Righteousness , p. 203. That is , in our Justification before him , which is the only thing in question . To all which Presumptions , I shall oppose only the testimony of the same Prophet , which he may consider at his leisure , and which , at one time or other he will subscribe unto . Chap. 64.6 . We are all as an unclean thing , and all our Righteousnesses are as filthy rags . He who can make garments of Salvation , and robes of Righteousness of these filthy rags , hath a skill in composing Spiritual Vestments that I am not acquainted withal . What remains in the Chapter wherein this Answer is given unto that testimony of the Scripture , I shall take no notice of , it being after his accustomed manner , only a perverse wresting of my words unto such a sense , as may seem to countenance him in casting a reproach upon my self and others . There is therefore no force in the comparing of these things unto life and death natural , which are immediately opposed ; So that he who is not dead is alive , and he who is alive , is not dead , there being no distinct state between that of life and death . For these things being of different natures , the comparison between them is no way argumentative . Though it may be so in things natural , it is otherwise in things Moral and Political , where a proper Representation of Justification may be taken , as it is forensick . If it were so , that there is no difference between being acquitted of a crime at the Bar of a Judge , and a Right unto a Kingdom , nor different state between these things , it would prove , that there is no intermediate estate between being pardoned , and having a Right unto the Heavenly Inheritance . But this is a fond imagination . It is true , That Right unto Eternal Life , doth succeed unto freedom from the guilt of Eternal Death . That they may receive forgiveness of sins , and an inheritance among them that are sanctified . But it doth not so do , out of a necessity in the nature of the things themselves , but only in the free constitution of God. Believers have the pardon of sin , and an immediate Right and Title unto the favor of God , the Adoption of Sons , and Eternal Life . But there is another state in the nature of the things themselves , and this might have been so actually , had it so seemed good unto God : For who sees not , that there is a Status or Conditio Personae , wherein he is neither under the guilt of Condemnation , nor hath an immediate Right and Title unto Glory , in the way of Inheritance . God might have pardoned Men all their sins past , and placed them in a state and condition of seeking Righteousness for the future , by the Works of the Law , that so they might have lived : For this would answer the original state of Adam . But God hath not done so ; true ; but whereas he might have done so , it is evident that the disposal of Men into this state and condition of Right unto Life and Salvation , doth not depend on , nor proceed from the pardon of sin , but hath another cause , which is the Imputation of the Righteousness of Christ unto us , as he fulfilled the Law for us . And in truth , this is the opinion of the most of our Adversaries in this cause : For they do contend , that over and above the remission of sin , which some of them say is absolute , without any respect unto the merit or satisfaction of Christ , others refer it unto them ; they all contend that there is moreover , a Righteousness of Works required unto our Justification ; only they say , this is our own incomplete , imperfect Righteousness , imputed unto us , as if it were perfect , that is , for what it is not ; and not the Righteousness of Christ imputed unto us for what it is . From what hath been discoursed , it is evident that unto our Justification before God , is required , Not only that we be freed from the damnatory sentence of the Law , which we are by the pardon of sin , but moreover , that the Righteousness of the Law be fulfilled in us , or , that we have a Righteousness answering the Obedience that the Law requires , whereon our acceptance with God , through the riches of his Grace , and our Title unto the heavenly Inheritance do depend . This we have not in and of our selves , nor can attain unto , as hath been proved . Wherefore the perfect Obedience and Righteousness of Christ is imputed unto us , or in the sight of God we can never be Justified . Nor are the cavilling Objections of the Socinians , and those that follow them , of any force against the Truth herein . They tell us that the Righteousness of Christ can be imputed but unto one , if unto any . For who can suppose that the same Righteousness of One should become the Righteousness of many , even of all that believe . Besides he performed not all the Duties that are required of us in all our Relations , he being never placed in them . These things I say , are both foolish and impious , destructive unto the whole Gospel . For all things here depend on the Ordination of God. It is his Ordinance that as through the offence of One many are dead ; so his Grace , and the Gift of Grace , through one man Christ Jesus hath abounded unto many ; and as by the Offence of one Judgment came upon all men unto Condemnation , so by the Righteousness of One , the free Gift came upon all unto the Righteousness of life , and by the Obedience of One many are made Righteous ; as the Apostle argues Rom. 5. For God sent his own Son in the likeness of sinful flesh and for sin , that the Righteousness of the Law might be fulfilled in us . Rom. 8.3 , 4. For he was the End of the Law ( the whole End of it ) for Righteousness unto them that do believe , Chap. 10.4 . This is the Appointment of the Wisdom , Righteousness and Grace of God , that the whole Righteousness and Obedience of Christ should be accepted as our compleat Righteousness before him , imputed unto us by his Grace , and applied unto us or made ours through believing , and consequently unto all that believe . And if the actual Sin of Adam be imputed unto us all , who derive our Nature from him unto Condemnation , though he sinned not in our Circumstances and Relations , is it strange that the actual Obedience of Christ should be imputed unto them who derive a Spiritual Nature from him , unto the Justification of life ? Besides both the Satisfaction and Obedience of Christ , as relating unto his person , were in some sense infinite , that is , of an infinite Value , and so cannot be considered in Parts , as though one Part of it were imputed unto one , and another unto another , but the whole is imputed unto every one that doth believe ; And if the Israelites could say , that David was worth ten thousand of them , 2 Sam. 21.3 . we may well allow the Lord Christ , and so what he did and suffered , to be more than us all , and all that we can do and suffer . There are also sundry other mistakes that concur unto that part of the Charge against the Imputation of the Righteousness of Christ unto us , which we have now considered . I say of his Righteousness ; for the Apostle in this case useth those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness and Obedience , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same signification , Rom. 5.18 , 19. such are those , that Remission of Sin and Justification are the same , or that Justification consisteth only in the Remission of Sin ; that Faith it self as our Act and Duty , being it is the Condition of the Covenant , is imputed unto us for Righteousness or that we have a personal inherent Righteousness of our own , that one way or other is our Righteousness before God unto Justification ; either a Condition it is , or a Disposition unto it ; or hath a congruity in deserving the Grace of Justification , or a down-right merit of Condignity thereof . For all these are but various expressions of the same thing , according unto the Variety of the Conceptions of the Minds of men about it . But they have been all considered and removed in our precedent Discourses . To close this Argument , and our Vindication of it , and therewithal to obviate an Objection , I do acknowledg that our Blessedness and life eternal is in the Scripture oftimes ascribed unto the death of Christ : But it is so ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the principal Cause of the whole , and as that without which no imputation of Obedience could have justified us ; for the Penalty of the Law was indispensibly to be undergone . ( 2. ) It is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not exclusively unto all Obedience whereof mention is made in other Places , but as that whereunto it is inseparably conjoyned , Christus in vita passivam habuit actionem ; in morte passionem activam sustinuit ; dum salutem operaretur in medio terrae . Bernard . And so it is also ascribed unto his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto Evidence and Manifestation . But the Death of Christ exclusively as unto his Obedience is no where asserted as the Cause of eternal life , comprizing that exceeding Weight of Glory wherewith it is accompanied . Hitherto we have treated of and Vindicated the Imputation of the Active Obedience of Christ unto us , as the Truth of it was deduced from the preceding Argument about the Obligation of the Law of Creation . I shall now briefly confirm it with other Reasons and Testimonies . 1. That which Christ the Mediator and Surety of the Covenant , did do in Obedience unto God , in the discharge and Performance of his Office , that he did for us , and that is imputed unto us . This hath been proved already , and it hath too great an Evidence of Truth to be denied . He was born to us , given to us . Isa. 9.6 . For what the Law could not do , in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , condemned sin in the flesh , that the Righteousness of the Law might be fulfilled in us , Rom. 8.3 , 4. Whatever is spoken of the Grace , Love and Purpose of God in sending or giving his Son , or of the Love , Grace and Condescention of the Son in coming and undertaking of the Work of Redemption designed unto him , or of the Office it self of a Mediator or Surety , gives Testimony unto this Assertion . Yea , it is the Fundamental Principle of the Gospel , and of the Faith of all that truly believe . As for those by whom the Divine Person and Satisfaction of Christ are denied , whereby they evert the whole Work of his Mediation , we do not at present consider them . Wherefore what he so did , is to be enquired into . And 1. The Lord Christ our Mediator and Surety was in his Humane Nature made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law , Gal. 4.1 . That he was not so for himself by the necessity of his Condition , we have proved before . It was therefore for us . But as made under the Law , he yielded Obedience unto it ; this therefore was for us , and is imputed unto us . The exception of the Socinians that it is the Judicial Law only that is intended , is too frivolous to be insisted on . For he was made under that Law whose Curse we are delivered from . And if we are delivered only from the Curse of the Law of Moses , wherein they contend that there was neither Promises nor Threatning of eternal things , of any thing beyond this present life , we are still in our Sins , under the Curse of the Moral Law , notwithstanding all that he hath done for us . It is excepted with no colour of sobriety , that he was made under the Law only as to the Curse of it . But it is plain in the Text , that Christ was made under the Law as we are under it . He was made under the Law to redeem them that were under the Law. And if he was not made so as we are , there is no consequence from his being made under it , unto our Redemption from it . But we were so under the Law , as not only to be obnoxious unto the Curse , but so as to be oblieged unto all the Obedience that it required , as hath been proved . And if the Lord Christ hath redeemed us only from the Curse of it by undergoing it , leaving us in our selves to answer its Obligation unto Obedience , we are not freed nor delivered . And the Expression of under the Law doth in the first place and properly signifie being under the obligation of it unto Obedience , and consequentially only with a respect unto the Curse . Gal. 4.21 . Tell me ye that desire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law ; They did not desire to be under the Curse of the Law , but only its Obligation unto Obedience ; which in all usage of Speech , is the first proper sense of that Expression . Wherefore the Lord Christ being made under the Law for us , he yielded perfect Obedience unto it for us , which is therefore imputed unto us . For that what he did , was done for us , depends solely on Imputation . 2. As he was thus made under the Law , so he did actually fulfil it by his Obedience unto it . So he testifieth concerning himself ; Think not that I am come to destroy the Law and the Prophets , I am not come to destroy but to fulfil , Mat. 5.17 . These Words of our Lord Jesus Christ as recorded by the Evangelist , the Jews continually object against the Christians , as contradictory to what they pretend to be done by him , namely that he hath destroyed and taken away the Law. And Maimonides in his Treatise De fundamentis Legis , hath many blasphemous Reflections on the Lord Christ as a false Prophet in this matter . But the Reconciliation is plain and easie . There was a twofold Law given unto the Church . The Moral and the Ceremonial Law. The first as we have proved is of an eternal Obligation . The other was given only for a Time. That the latter of these was to be taken away and abolished the Apostle proves with invincible Testimonies out of the Old Testament against the obstinate Jews , in his Epistle unto the Hebrews . Yet was it not to be taken away without its Accomplishment when it ceased of it self . Wherefore our Lord Christ did no otherwise dissolve or destroy that Law , but by the Accomplishment of it ; and so he did put an end unto it , as is fully declared , Ephes. 2.14 , 15 , 16. But the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which obligeth all men unto Obedience unto God always , he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abolish it , as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed unto the Mosaical Law , Heb. 9. ( In the same sense is the Word used , Matth. 24.2 . Chap. 26.6 Chap. 27.40 . Mark 13.2 . Chap. 14.58 . Chap. 15. 29. Luk. 21.6 . Acts 5.38 , 39. Chap. 6.14 . Rom. 14.20 . 2 Cor. 5.1 . Gal. 2.18 . mostly with an Accusative Case , of the things spoken of . ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the Apostle denys to be done by Christ , and Faith in him , Rom. 3.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Do we then make void the Law through Faith ? God forbid ; yea we establish the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confirm its Obligation unto Obedience , which is done by Faith only with respect unto the Moral Law , the other being evacuated as unto any Power of obliging unto Obedience . This therefore is the Law which our Lord Christ affirms that he came , not to destroy ; so he expresly declares in his ensuing discourse , shewing both its Power of obliging us always unto Obedience , and giving an Exposition of it . This Law the Lord Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Scripture is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Writers ; that is , to yield full perfect Obedience unto the Commands of the Law , whereby they are absolutely fulfilled ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not to make the Law perfect ; for it was always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect Law , Jam. 1.25 . but to yield perfect Obedience unto it ; the same that our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 3.15 . to fulfil all Righteousness ; that is , by Obedience unto all Gods Commands and Institutions , as is evident in the Place . So the Apostle useth the same Expression , Rom. 13.8 . he that loveth another , hath fulfilled the Law. It is a vain exception that Christ fulfilled the Law by his Doctrine , in the Exposition of it . The Opposition between the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill and to destroy , will admit of no such sense . And our Saviour himself expounds this fulfilling of the Law , by doing the Commands of it , v. 19. Wherefore the Lord Christ as our Mediator and Surety fulfilling the Law by yielding perfect Obedience thereunto , he did it for us , and to us it is imputed . This is plainly affirmed by the Apostle , Rom. 5.18 , 19. Therefore as by the Offence of one Judgment came upon all men to Condemnation , even so by the Righteousness of one , the free Gift came upon all men unto Justification of life . For as by the disobedience of One many were made Sinners , so by the Obedience of One shall many be made Righteous . The full plea from and Vindication of this Testimony , I refer unto its proper place in the Testimonies given unto the Imputation of the Righteousness of Christ unto our Justification in general . Here I shall only observe that the Apostle expresly and in terms affirms that by the Obedience of Christ , we are made Righteous or Justified , which we cannot be but by the Imputation of it unto us . I have met with nothing that had the appearance of any sobriety for the eluding of this express Testimony , but only , that by the Obedience of Christ , his death and sufferings are intended , wherein he was obedient unto God ; as the Apostle saith , he was Obedient unto death ; the death of the Cross , Phil. 2.8 . But yet there is herein no colour of probability . For , 1. It is acknowledged that there was such a near conjunction and alliance between the Obedience of Christ , and his Sufferings , that though they may be distinguished , yet can they not be separated . He suffered in the whole course of his obedience , from the Womb to the Cross ; and he obeyed in all his sufferings unto the last moment wherein he expired . But yet are they really things distinct , as we have proved ; and they were so in him , who learned obedience by the things that he suffered . Heb. 5.8 . ( 2. ) In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ver. 19. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ver. 18. are the same : Obedience and Righteousness . By the Righteousness of One , and by the Obedience of One , are the same . But suffering , as suffering is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not Righteousness . For if it were , then every one that suffers what is due to him , should be righteous , and so be justified , even the Devil himself . ( 3 ) The Righteousness and Obedience here intended , are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the offence . By the offence of One ; But the offence intended was an actual Transgression of the Law ; so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fall from or a fall in the Course of Obedience . Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Righteousness must be an actual Obedience unto the Commands of the Law , or the force of the Apostles Reasoning and Antithesis cannot be understood . ( 4. ) Particularly it is such an Obedience as is opposed unto the disobedience of Adam . One man's Disobedience , one man's Obedience . But the disobedience of Adam was an actual Transgression of the Law ; and therefore the Obedience of Christ here intended , was his active Obedience unto the Law ; which is that we plead for . And I shall not at present farther pursue the Argument , because the force of it in the confirmation of the Truth contended for , will be included in those that follow . CHAP. XIII . The nature of Justification proved from the difference of the Covenants . THat which we plead in the third place unto our Purpose , is the Difference between the two Covenants . And herein it may be observed ; 1. That by the two Covenants I understand those which were absolutely given unto the whole Church , and were all to bring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto a compleat and perfect State ; that is the Covenant of Works , or the Law of our Creation as it was given unto us , with Promises and Threatnings , or Rewards and Punishments annexed unto it : and the Covenant of Grace revealed and proposed in the first Promise . As unto the Covenant of Sinai , and the New Testament as actually confirmed in the Death of Christ , with all the Spiritual Priviledges thence emerging , and the differences between them , they belong not unto our present Argument . 2. The whole intire Nature of the Covenant of Works consisted in this ; That upon our personal obedience , according unto the Law and Rule of it , we should be accepted with God , and rewarded with him . Herein the essence of it did consist . And whatever Covenant proceedeth on these terms , or hath the nature of them in it , however it may be varied , with Additions or Alterations , is the same Covenant still , and not another . As in the Renovation of the Promise wherein the Essence of the Covenant of Grace was contained , God did oft-times make other Additions unto it , as unto Abraham and David ; yet was it still the same Covenant for the substance of it , and not another ; so whatever Variations may be made in , or Additions unto the Dispensation of the first Covenant , so long as this Rule is retained , Do this and live ; it is still the same Covenant , for the Substance and Essence of it . 3. Hence two things belonged unto this Covenant . ( 1. ) That all things were transacted immediately between God and Man. There was no Mediator in it , no one to undertake any thing , either on the part of God or Man , between them . For the whole depending on every ones Personal obedience , there was no place for a Mediator . ( 2. ) That nothing but perfect sinless obedience would be accepted with God , or preserve the Covenant in its Primitive state and condition . There was nothing in it as to pardon of sin , no provision for any defect in Personal obedience . 4. Wherefore this Covenant being once established between God and Man , there could be no new Covenant made , unless the Essential Form of it were of another nature ; namely , that our own Personal obedience be not the rule and cause of our Acceptation and Justification before God. For whil'st this is so , as was before observed , the Covenant is still the same ; however the Dispensation of it may be reformed or reduced , to suit unto our present state and condition . What Grace soever might be introduced into it , that could not be so , which excluded all Works from being the cause of our Justification . But if a new Covenant be made , such Grace must be provided as is absolutely inconsistent with any Works of ours , as unto the first ends of the Covenant , as the Apostle declares , Rom. 11.6 . 5. Wherefore the Covenant of Grace , supposing it a new , real , absolute Covenant , and not a Reformation of the Dispensation of the old , or a Reduction of it unto the use of our present condition ( as some imagine it to be ) must differ in the Essence , Substance , and Nature of it from that first Covenant of Works . And this it cannot do , if we are to be justified before God on our Personal obedience , wherein the essence of the first Covenant consisted . If then the Righteousness wherewith we are justified before God , be our own , our own Personal Righteousness ; we are yet under the first Covenant , and no other . 6. But things in the new Covenant are indeed quite otherwise . For ( 1. ) it is of Grace , which wholly excludes Works ; that is , so of Grace , as that our own works are not the means of Justification before God ; as in the places before alledged . ( 2. ) It hath a Mediator and Surety , which is built alone on this Supposition , That what we cannot do in our selves which was originally required of us , and what the Law of the first Covenant cannot inable us to perform , that should be performed for us , by our Mediator and Surety . And if this be not included in the very first notion of a Mediator and Surety , yet it is in that of a Mediator or Surety that doth voluntarily interpose himself upon an open acknowledgment , that those for whom he undertakes , were utterly insufficient to perform what was required of them ; on which Supposition all the Truth of the Scripture doth depend . It is one of the very first notions of Christian Religion , that the Lord Christ was given to us , born to us , that he came as a Mediator , to do for us what we could not do for our selves , and not meerly to suffer what we had deserved . And here instead of our own Righteousness , we have the Righteousness of God ; instead of being righteous in our selves before God , he is the Lord our Righteousness . And nothing but a Righteousness of another kind and nature , unto Justification before God could constitute another Covenant . Wherefore the Righteousness whereby we are justified , is the Righteousness of Christ imputed unto us , or we are still under the Law , under the Covenant of Works . It will be said that our Personal obedience is by none asserted to be the Righteousness wherewith we are justified before God , in the same manner as it was under the Covenant of Works . But the Argument speaks not as unto the manner or way whereby it is so ; but to the thing it self . If it be so in any way or manner under what qualifications soever , we are under that Covenant still . If it be of Works any way , it is not of Grace at all . But it is added , that the differences are such as are sufficient to constitute Covenants effectually distinct . As ( 1. ) The perfect sinless obedience was required in the first Covenant ; but in the new , that which is imperfect and accompanied with many sins and failings , is accepted . Answ. This is gratis dictum , and begs the Question . No Righteousness unto Justification before God , is or can be accepted , but what is perfect . ( 2. ) Grace is the original fountain and cause of all our acceptation before God in the new Covenant . Answ. It was so also in the old . The Creation of Man in Original Righteousness was an effect of Divine Grace , Benignity , and Goodness . And the reward of Eternal Life in the enjoyment of God , was of meer Soveraign Grace : Yet what was then of Works , was not of Grace , no more is it at present . ( 3. ) There would then have been Merit of Works , which is now excluded . Answ. Such a Merit as ariseth from an equality and proportion between Works and Reward , by the rule of commutative Justice , would not have been in the Works of the first Covenant ; and in no other sense is it now rejected by them that oppose the Imputation of the Righteousness of Christ. ( 4. ) All is now resolved into the Merit of Christ , upon the account whereof alone , our own Personal Righteousness is accepted before God unto our Justification . Answ. The Question is not on what account , nor for what reason it is so accepted , but whether it be or no ; seeing its so being is effectually constitutive of a Covenant of Works . CHAP. XIV . The Exclusion of all sorts of Works from an interest in Justification . What intended by the Law , and the Works of it , in the Epistles of Paul. WE shall take our Fourth Argument from the express Exclusion of all Works of what sort soever from our Justification before God. For this alone is that which we plead ; namely , that no Acts or Works of our own , are the Causes or Conditions of our Justification ; but that the whole of it is resolved into the Free Grace of God , through Jesus Christ , as the Mediator and Surety of the Covenant . To this purpose the Scripture speaks expresly . Rom. 3.28 . Therefore we conclude , that a Man is justified by Faith , without the Works of the Law. Rom. 4.5 . But unto him that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness . Rom. 11.6 . If it be of Grace , then is it not of Works . Gal. 2.16 . Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ , even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law , for by the Works of the Law , shall no flesh be justified . Eph. 2.8 , 9. For by Grace are ye saved through Faith , not of Works , lest any Man should boast . Tit. 3.5 . Not by Works of Righteousness , which we have done , but according unto his Mercy he hath saved us . These and the like Testimonies are express , and in positive Terms assert all that we contend for . And I am perswaded , that no unprejudiced person , whose mind is not prepossessed with notions and distinctions whereof not the least Title is offered unto them from the Texts mentioned nor elsewhere , can but judg that the Law in every sense of it , and all sorts of Works whatever , that at any time , or by any means Sinners or Believers , do or can perform , are not in this or that sense ; but every way and in all senses , excluded from our Justification before God. And if it be so , it is the Righteousness of Christ alone that we must betake our selves unto , or this matter must cease for ever . And this Inference the Apostle himself makes from one of the Testimonies before-mentioned , namely that of Gal. 2.16 . for he adds upon it ; I through the Law am dead to the Law , that I might live unto God. I am crucified with Christ ; nevertheless I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the Faith of the Son of God , who loved me and gave himself for me . I do not frustrate the Grace of God ; for if Righteousness come by the Law , then is Christ dead in vain . Our Adversaries are extreamly divided amongst themselves , and can come unto no consistency , as to the sense and meaning of the Apostle in these Assertions ; for what is proper and obvious unto the understanding of all Men , especially from the opposition that is made between the Law and Works on the one hand , and Faith , Grace , and Christ on the other , ( which are opposed as inconsistent in this matter of our Justification ) they will not allow , nor can do so without the ruine of the opinions they plead for . Wherefore their various conjectures shall be examined , as well to shew their inconsistency among themselves , by whom the Truth is opposed , as to confirm our present Argument . 1. Some say it is the Ceremonial Law alone , and the Works of it that are intended ; or the Law as given unto Moses on Mount Sinai , containing that intire Covenant that was afterwards to be abolished . This was of old the common opinion of the Schoolmen , though it be now generally exploded . And the opinion lately contended for , that the Apostle Paul excludes Justification from the Works of the Law , not because no Man can yield that perfect obedience which the Law requires , or excludes Works absolutely perfect , and sinless obedience ; but because the Law it self , which he intends , could not justifie any by the observation of it , is nothing but the renovation of this obsolete notion , that it is the Ceremonial Law only , or which upon the matter is all one , the Law given on Mount Sinai , abstracted from the Grace of the Promise , which could not justifie any , in the observation of its Rites and Commands . But of all other conjectures , this is the most impertinent and contradictory unto the design of the Apostle , and is therefore rejected by Bellarmine himself . For the Apostle treats of that Law whose doers shall be justified . Chap : 2.13 . And the Authors of this opinion would have it to be a Law that can justifie none of them that do it . That Law he intends whereby is the knowledge of sin ; for he gives this reason , why we cannot be justified by the Works of it , namely , Because by it , is the knowledge of sin , Chap. 3.20 . And by what Law is the knowledge of sin , he expresly declares , where he affirms , That he had not known Lust , except the Law had said , Thou shalt not covet , Chap. 7.7 . which is the Moral Law alone . That Law he designs , which stops the mouth of all sinners , and makes all the World obnoxious unto the judgment of God. Chap. 3.19 . Which none can do but the Law written in the heart of men at their Creation , Chap. 2.14 , 15. That Law which if a man do the works of it , he shall live in them ; Gal. 3.12 . Rom. 10.5 . and which brings all men under the Curse for sin , Gal. 3.10 . The Law that is established by Faith and not made void ; Rom. 3.31 ; which the Ceremonial Law is not , nor the Covenant of Sinai . The Law whose Righteousness is to be fulfilled in us ; Rom. 8.4 . And the instance which the Apostle gives of Justification without the Works of that Law which he intends , namely that of Abraham , was some hundreds of years before the giving of the Ceremonial Law. Neither yet do I say that the Ceremonial Law and the Works of it are excluded from the Intention of the Apostle ; For when that Law was given , the Observation of it was an especial Instance of that Obedience we owed unto the first Table of the Decalogue ; and the exclusion of the Works thereof from our Justification ; in as much as the performance of them was part of that Moral Obedience which we owed unto God , is exclusive of all other works also . But that it is alone here intended , or that Law which could never justifie any by its observation , although it was observed in due manner , is a fond Imagination , and contradictory to the express Assertion of the Apostle . And whatever is pretended to the contrary , this opinion is expresly rejected by Augustine ; lib. de Spirit . & liter . cap. 8. Ne quisquam putaret hic Apostolum dixisse ea lege neminem justificari , quae in Sacramentis veteribus multa continet figurata praecepta , unde etiam est ista circumcisio carnis , continuo subjungit , quam dixerit legem & addit ; per legem Cognitio peccati . And to the same purpose he speaks again , Epist. 200. Non solum illa opera legis quae sunt in veteribus Sacramentis , & nunc revelato Testamento novo non observantur a Christianis , sicut est Circumcisio praeputii , & Sabbati carnalis vacatio ; & a quibusdam escis abstinentia , & pecorum in Sacrificiis immolatio , & neomenia & azymum , & caetera hujusmodi , verum etiam illud quod in lege dictum est , non concupisces , quod ubique & Christianus nullus ambigit esse dicendum , non justificat hominem , nisi per fidem Jesu Christi , & gratiam Dei per Jesum Christum dominum nostrum . 2. Some say the Apostle only excludes the perfect Works required by the Law of Innocency , which is a sense diametrically opposite unto that foregoing . But this best pleaseth the Socinians . Paulus agit de Operibus & perfectis in hoc dicto ideo enim adjecit , sine operibus legis ut indicaretur loqui eum de operibus a lege requisitis , & sic de perpetua & perfectissima divinorum praeceptorum obedientia sicut lex requirit . Cum autem talem obedientiam qualem lex requirit nemo praestare possit , ideo subjecit Apostolus nos justificari fide , id est , fiducia & obedientia ea quantum quisque praestare potest , & quotidie quam maximum praestare studet , & connititur . Sine operibus legis , id est , etsi interim perfecte totam legem sicut debebat complere nequit ; saith Socinus himself . But ( 1. ) We have herein the whole granted of what we plead for ; namely , that it is the moral indispensible Law of God that is intended by the Apostle ; and that by the works of it no man can be justified , yea , that all the works of it are excluded from our Justification ; for it is , saith the Apostle , without Works . The works of this Law being performed according unto it , will justifie them that perform them , as he affirms , Chap. 2.13 . and the Scripture elsewhere witnesseth , that he that doth them , shall live in them . But because this can never be done by any Sinner , therefore all consideration of them is excluded from our Justification . ( 2. ) It is a wild Imagination that the dispute of the Apostle is to this purpose ; that the perfect works of the Law will not justifie us , but imperfect works , which answer not the Law , will do so . ( 3. ) Granting the Law intended to be the Moral Law of God , the Law of our Creation , there is no such distinction intimated in the least by the Apostle , that we are not justified by the perfect Works of it which we cannot perform , but by some imperfect Works that we can perform , and labour so to do . Nothing is more foreign unto the design and express words of his whole discourse . ( 4. ) The Evasion which they betake themselves unto , that the Apostle opposeth Justification by faith unto that of works which he excludes , is altogether vain in this sense . For they would have this faith to be our Obedience unto the Divine Commands in that imperfect manner which we can attain unto . For when the Apostle hath excluded all such Justification by the Law and the works thereof , he doth not advance in opposition unto them and in their room , our own Faith and Obedience ; but adds , being justified freely by his Grace through the Redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through Faith in his blood . 3. Some of late among our selves , and they want not them who have gone before them , affirm that the Works which the Apostle excludes from Justification , are only the Outward Works of the Law , performed without an inward Principle of Faith , fear or the Love of God. Servile Works attended unto from a respect unto the Threatning of the Law , are those which will not justifie us . But this Opinion is not only false but impious . For ( 1. ) The Apostle excludes the Works of Abraham which were not such outward servile Works as are imagined . ( 2. ) The Works excluded are those which the Law requires ; and the Law is holy , just and good . But a Law that requires only outward Works without internal Love to God , is neither holy , just nor Good. ( 3. ) The Law Condemns all such Works as are separated from the internal Principle of Faith , Fear and Love , for it requires that in all our Obedience we should love the Lord our God with all our hearts . And the Apostle saith , that we are not justified by the Works which the Law condemns , but not by them which the Law commands . ( 4. ) It is highly reflexive on the honour of God , that he unto whose Divine Prerogative it belongs to know the Hearts of men alone , and therefore regards them alone in all the duties of their Obedience , should give a Law requiring outward servile Works only ; for if the Law intended require more , then are not those the only Works excluded . 4. Some say in general it is the Jewish Law that is intended , and think thereby to cast off the whole Difficulty . But if by the Jewish Law they intend only the Ceremonial Law , or the Law absolutely as given by Moses , we have already shewed the Vanity of that pretence . But if they mean thereby the whole Law or Rule of Obedience given unto the Church of Israel under the Old Testament , they express much of the Truth , it may be more than they designed . 5. Some say that it is Works with a Conceit of Merit , that makes the Reward to be of Debt , and not of Grace , that are excluded by the Apostle . But no such distinction appeareth in the Text or Context . For , ( 1. ) The Apostle excludeth all Works of the Law , that is , that the Law requireth of us in a way of Obedience , be they of what sort they will. ( 2. ) The Law requireth no Works with a Conceit of Merit . ( 3. ) Works of the Law Originally , included no Merit , as that which ariseth from the Proportion of one thing unto another in the Ballance of Justice , and in that sense only is it rejected by those who plead for an Interest of Works in Justification . ( 4. ) The Merit which the Apostle excludes , is that which is inseparable from Works , so that it cannot be excluded , unless the Works themselves be so . And unto their Merit two things concur : ( 1. ) A Comparative boasting , that is , not absolutely in the sight of God , which follows the Meritum ex condigno , which some poor sinful Mortals have fancied in their Works ; but that which gives one man a preference above another in the obtaining of Justification , which Grace will not allow . Chap. 4.2 . ( 2. ) That the Reward be not absolutely of Grace , but that respect be had therein unto Works , which makes it so far to be of debt ; not out of an internal Condignity which would not have been under the Law of Creation , but out of some Congruity with respect unto the promise of God , v. 4. In these two regards Merit is inseparable from Works ; and the Holy Ghost utterly to exclude it , excludeth all Works from which it is inseparable , as it is from all . Wherefore ( 5. ) The Apostle speaks not one word about the exclusion of the Merit of Works only ; but he excludeth all Works whatever , and that by this Argument , that the Admission of them , would necessarily introduce merit in the sense described , which is inconsistent with Grace . And although some think that they are injuriously dealt withal , when they are charged with maintaining of merit in their asserting the Influence of our Works into our Justification ; yet those of them who best understand themselves , and the Controversie it self , are not so averse from some kind of merit , as knowing that it is inseparable from Works . 6. Some contend that the Apostle excludes only Works wrought before believing , in the strength of our own Wills and Natural Abilities , without the aid of Grace . Works they suppose required by the Law are such as we perform by the Direction and Command of the Law , alone . But the Law of Faith requireth Works in the strength of the supplies of Grace , which are not excluded . This is that which the most learned and judicious of the Church of Rome do now generally betake themselves unto . Those who amongst us plead for Works in our Justification , as they use many distinctions to explain their Minds , and free their Opinion from a co-incidence with that of the Papists ; so as yet , they deny the name of Merit , and the thing it self in the sense of the Church of Rome , as it is renounced likewise by all the Socinians . Wherefore they make use of the preceding Evasion , that Merit is excluded by the Apostle , and Works only as they are meritorious , although the Apostles plain Argument be that they are excluded because such a Merit as is inconsistent with Grace , is inseparable from their Admission . But the Roman Church cannot so part with Merit . Wherefore they are to find out a sort of Works to be excluded only , which they are content to part withal as not meritorious . Such are those before described , wrought as they say before believing , and without the aids of Grace ; and such they say , are all the Works of the Law. And this they do with some more Modesty and Sobriety , than those amongst us , who would have only external Works and Observances to be intended . For they grant that sundry internal Works , as those of Attrition , sorrow for Sin , and the like , are of this Nature . But the Works of the Law it is they say that are excluded . But this whole Plea , and all the Sophisms wherewith it is countenanced , hath been so discussed and defeated by Protestant Writers of all sorts against Bellarmine and others , as that it is needless to repeat the same things , or to add any thing unto them . And it will be sufficiently evinced of falshood , in what we shall immediately prove concerning the Law and Works intended by the Apostle . However the Heads of the Demonstration of the Truth to the contrary may be touched on . And ( 1. ) The Apostle excludeth all Works without distinction or exception . And we are not to distinguish where the Law doth not distinguish before us . ( 2. ) All the Works of the Law are excluded , therefore all Works wrought after believing by the aids of Grace , are excluded . For they are all required by the Law. See Psal. 119.35 . Rom. 7.22 . Works not required by the Law , are no less an Abomination to God , than Sins against the Law. ( 3. ) The Works of Believers after Conversion , performed by the Aids of Grace , are expresly excluded by the Apostle . So are those of Abraham after he had been a Believer many years , and abounded in them unto the Praise of God. So he excludeth his own Works after his Conversion , Gal. 2.16 . 1 Cor. 4.4 . Phil. 3.9 . And so he excludeth the Works of all other Believers ; Ephes. 2.9 , 10. ( 4. ) All Works are excluded that might give countenance unto boasting , Rom. 4.2 . Chap. 3.17 . Eph. 2.9 . 1 Cor. 1.29 , 30 , 31. But this is done more by the Good Works of regenerate Persons , than by any Works of Unbelievers . ( 5. ) The Law required Faith and Love in all our Works , and therefore if all the Works of the Law be excluded , the best works of Believers are so . ( 6. ) All Works are excluded which are opposed unto Grace working freely in our Justification . But this all Works whatever are , Rom. 11.6 . ( 7. ) In the Epistle unto the Galatians the Apostle doth exclude from our Justification all those Works which the false Teachers pressed as necessary thereunto . But they urged the necessity of the Works of Believers , and those which were by Grace already converted unto God. For those upon whom they pressed them unto this End were already actually so . ( 8. ) They are Good Works that the Apostle excludeth from our Justification . For there can be no Pretence of Justification by those Works that are not Good , or which have not all things essentially requisite to make them so . But such are all the Works of Unbelievers , performed without the Aids of Grace ; they are not Good , nor as such accepted with God ; but want what is essentially requisite unto the Constitution of Good Works . And it is ridiculous to think that the Apostle Disputes about the exclusion of such Works from our Justification , as no man in his Wits would think to have any place therein . ( 9 ) The Reason why no no man can be justified by the Law , is because no man can yield perfect Obedience thereunto . For by perfect Obedience the Law will justifie , Rom. 2.13 . Chap. 10.5 . Wherefore all Works are excluded that are not absolutely perfect . But this the best Works of Believers are not ; as we have proved before . ( 10. ) If there be a Reserve for the Works of Believers performed by the Aid of Grace in our Justification , it is , that either they may be concauses thereof , or be indispensibly subservient unto those things that are so . That they are concauses of our Justification , is not absolutely affirmed ; Neither can it be said that they are necessarily subservient unto them that are so . They are not so unto the efficient Cause thereof , which is the Grace and favour of God alone , Rom. 3.24 , 25. Chap. 4.16 . Eph. 2.8 , 9. Rev. 1.6 . Nor are they so unto the Meritorious Cause of it , which is Christ alone , Acts 13 ▪ 38. Chap. 26.18 . 1 Cor. 1.30 . 2 Cor. 5.18 , 19 , 20 , 21. Nor unto the Material Cause of it ; which is the Righteousness of Christ alone ; Rom. 10.3 , 4. Nor are they so unto Faith in what place soever it be stated . For not only is Faith only mentioned , , wherever we are taught the way how the Righteousness of Christ is derived and communicated unto us ; without any intimation of the conjunction of Works with it ; but also , as unto our Justification they are placed in Opposition and Contradiction one to the other , Rom. 3.28 . And sundry other things are pleadable unto the same purpose . 7. Some affirm that the Apostle excludes all Works from our first Justification , but not from the second , or as some speak , the continuation of our Justification . But we have before examined these Distinctions , and found them groundless . Evident it is therefore , that men put themselves into an uncertain , slippery station , where they know not what to fix upon , nor wherein to find any such appearance of Truth as to give them Countenance in denying the plain and frequently repeated Assertion of the Apostle . Wherefore in the Confirmation of the present Argument , I shall more particularly enquire into what it is , that the Apostle intends by the Law and Works whereof he treats . For as unto our Justification whatever they are , they are absolutely and universally opposed unto Grace , Faith , the Righteousness of God , and the Blood of Christ , as those which are altogether inconsistent with them . Neither can this be denied or questioned by any , seeing it is the plain design of the Apostle to evince that inconsistency . 1. Wherefore in general , it is evident that the Apostle by the Law and the Works thereof intended , what the Jews with whom he had to do , did understand by the Law and their own whole Obedience thereunto . I suppose this cannot be denied . For without a Concession of it , there is nothing proved against them , nor are they in any thing instructed by him . Suppose those Terms aequivocal and to be taken in one sense by him , and by them in another , and nothing can be rightly concluded from what is spoken of them . Wherefore the meaning of these Terms the Law and Works , the Apostle takes for granted as very well known , and agreed on between himself and those with whom he had to do . 2. The Jews by the Law intended what the Scriptures of the Old Testament meant by that Expression . For they are no where blamed for any false Notion concerning the Law , or that they esteemed any thing to be so , but what was so indeed , and what was so called in the Scripture . Their present Oral Law was not yet hatched , though the Pharisees were brooding of it . 3. The Law under the Old Testament , doth immediately refer unto the Law given at Mount Sinai , nor is there any distinct mention of it before . This is commonly called the Law absolutely ; but most frequently the Law of God , the Law of the Lord ; and sometimes the Law of Moses , because of his especial Ministry in the giving of it . Remember the Law of Moses my servant , which I commanded unto him , Mal. 4.4 . And this the Jews intended by the Law. 4. Of the Law so given at Horeb , there was a Distribution into three Parts . ( 1. ) There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.13 . The ten Words ; So also Chap. 10.4 . that is the ten Commandments written in two Tables of Stone . This Part of the Law was first given ; was the Foundation of the whole ; and contained that perfect Obedience which was required of Mankind by the Law of Creation , and was now received into the Church , with the highest Attestations of its indispensible Obligation unto Obedience or Punishment . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is jura ; Rites or Statutes ; but the Latine from thence Justificationes , Justifications , which hath given great Occasion of Mistake in many both Ancient and Modern Divines . We call it the Ceremonial Law. The Apostle terms this Part of the Law distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.15 . The Law of Commandments contained in Ordinances ; that is consisting in a Multitude of Arbitrary Commands . ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly call the Judicial Law. This Distribution of the Law shuts up the Old Testament , as it is used in places innumerable before , only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ten Words , is expressed by the general Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law , Mal. 4.4 . 5. These being the Parts of the Law given unto the Church in Sinai , the the whole of it is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law , that is , the Instruction ( as the Word signifies ) that God gave unto the Church , in the Rule of Obedience which he prescribed unto it . This is the Constant signification of that Word in Scripture , where it is taken absolutely ; and thereon doth not signifie precisely the Law as given at Horeb , but comprehends with it all the Revelations that God made under the Old Testament , in the Explanation and Confirmation of that Law , in Rules , Motives , Directions and Enforcements of Obedience . 6. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is the whole Rule of Obedience which God gave to the Church under the Old Testament , with all the Efficacy wherewith it was accompanied by the Ordinances of God , including in it all the Promises and Threatnings , that might be Motives unto the Obedience that God did require . This is that which God and the Church called the Law under the Old Testament , and which the Jews so called with whom our Apostle had to do . That which we call the Moral Law was the Foundation of the whole ; and those Parts of it which we call the Judicial and Ceremonial Law , were peculiar Instances of the Obedience which the Church under the Old Testament was obliged unto , in the especial Politie and divine Worship , which at that season were necessary unto it . And two things doth the Scripture testifie unto concerning this Law. 1. That it was a perfect compleat Rule of all that internal , spiritual and moral Obedience which God required of the Church . The Law of the Lord is perfect converting the Soul , the Testimony of the Lord is sure making Wise the Simple . Psal. 19.7 . And it was so of all the external Duties of Obedience , for matter and manner , time and season ; that in both , the Church might walk acceptably before God , Isa. 8.20 . And although the Original Duties of the Moral Part of the Law are often preferred before the particular Instances of Obedience in Duties of outward Worship ; yet the whole Law was always the whole Rule of all the Obedience internal and external that God required of the Church , and which he accepted in them that did believe . 2. That this Law , this Rule of Obedience as it was ordained of God to be the Instrument of his Rule of the Church , and by Vertue of the Covenant made with Abraham , unto whose Administration it was Adapted , and which its Introduction on Sinai did not disanul , was accompanied with a Power and Efficacy enabling unto Obedience . The Law it self as meerly preceptive and commanding , administred no Power or Ability unto those that were under its Authority to yield Obedience unto it ; no more do the meer Commands of the Gospel . Moreover under the Old Testament it enforced Obedience on the Minds and Consciences of men , by the manner of its first delivery , and the severity of its Sanction , so as to fill them with fear and bondage ; and was besides accompanied with such burthensom Rules of outward Worship , as made it an heavy yoke unto the people . But as it was Gods Doctrine , Teaching , Instruction in all acceptable Obedience unto himself , and was adapted unto the Covenant of Abraham , it was accompanied with an Administration of effectual Grace , procuring and promoting Obedience in the Church . And the Law is not to be looked on as separated from those Aids unto Obedience , which God administred under the Old Testament , whose effects are therefore ascribed unto the Law it self . See Psal. 1. Psal. 19. Psal. 119. 2. This being the Law in the sense of the Apostle , and those with whom he had to do , our next enquiry is what was their sense of Works , or Works of the Law ? And I say it is plain that they intended hereby , the universal Sincere Obedience of the Church unto God , according unto this Law. And other Works , the Law of God acknowledgeth not ; yea , it expresly condemns all Works that have any such defect in them , as to render them unacceptable unto God. Hence notwithstanding all the Commands that God had positively given for the strict Observance of Sacrifices , Offerings , and the like , yet when the people performed them without Faith and Love , he expresly affirms that he Commanded them not , that is , to be observed in such a manner . In these Works therefore consisted their personal Righteousness , as they walked in all the Commandments and Ordinances of the Law blameless , Luk. 1.6 . wherein they did instantly serve God day and night , Acts 26.7 . And this they esteemed to be their own Righteousness , their Righteousness according unto the Law , as really it was , Phil. 3.6 , 9. For although the Pharisees had greatly corrupted the Doctrine of the Law , and put false glosses on sundry Precepts of it ; yet that the Church in those days did by the Works of the Law , understand either Ceremonial Duties only , or external Works , or Works with a conceit of merit , or Works wrought without an internal Principle of Faith , and Love to God , or any thing but their own personal sincere Obedience unto the whole Doctrine and Rule of the Law , there is nothing that should give the least colour of Imagination . For , 1. All this is perfectly stated in the Suffrage which the Scribe gave unto the Declaration of the sense and design of the Law , with the Nature of the Obed●ence which it doth require , that was made at his request by our blessed Saviour , Mark 12.28 ▪ 29 , 30 , 31 , 32 , 33. And one of the Scribes came and having heard them reasoning together , and perceiving that he had answered them well , asked him , which is the first Commandment of all ; or as it is , Matth. 22.36 , Which is the great Commandment in the Law ? And Jesus answered him , the first of all the Commandments is , Hear , O Israel , the Lord our God is One Lord ; and thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , and with all thy strength ; this is the first Commandment : and the second is like , namely this , Thou shalt love thy Neighbour as thy self . And the Scribe said unto him , Well Master , thou hast said the Truth , for there is one God , and there is none but he . And to love him with all the Heart ▪ and with all the Vnderstanding , and with all the Soul , and with all the Strength , and to love his Neighbour as himself , is more then all whole burnt Offerings and Sacrifices . And this so expresly given by Moses as the Sum of the Law , namely Faith and Love , as the Principle of all our Obedience , Deut. 6.4 , 5. that it is marvellous what should induce any learned sober Person to fix upon any other sense of it ; as that it respected ceremonial or external Works only , or such as may be wrought without Faith or Love. This is the Law concerning which the Apostle disputes , and this the Obedience wherein the Works of it do consist . And more then this , in the way of Obedience God never did nor will require of any in this World. Wherefore the Law and the Works thereof , which the Apostle excludeth from Justification , is that whereby we are obliged to believe in God as One God , the only God , and love him with all our Hearts and Souls , and our Neighbours as our selves . And what Works there are , or can be in any Persons regenerate or not regenerate , to be performed in the strength of Grace , or without it , that are acceptable unto God , that may not be reduced unto these Heads , I know not . 2. The Apostle himself declareth , that it is the Law and the Works of it in the sense we have expressed , that he excludeth from our Justification . For the Law he speaks of , is the Law of Righteousness , Rom 9.31 . The Law whose Righteousness is to be fulfilled in us , that we may be accepted with God , and freed from Condemnation , Chap. 8.3 . That in Obedience whereunto , our own personal Righteousness doth consist , whether what we judg so , before Conversion , Rom. 10.3 . or what is so after it , Phil. 3.9 . The Law which if a man observe , he shall live , and be justified before God , Rom. 2.13 . Gal. 3.12 . Rom. 10.5 . That Law which is Holy , Just and Good , which discovereth and condemneth all sin whatever , Rom. 7.7 , 9. From what hath been discoursed , these two things are evident in the Confirmation of our present Argument . ( 1. ) That The Law intended by the Apostle , when he denies that by the Works of the Law any can be justified , is the entire Rule and Guide of our Obedience unto God , even as unto the whole frame and spiritual Constitution of our Souls , with all the Acts of Obedience or Duties that he requireth of us . And ( 2. ) That the Works of this Law which he so frequently and plainly excludeth from our Justification , and therein opposeth to the Grace of God , and the Blood of Christ , are all the Duties of Obedience , Internal , Supernatural , External , Ritual , however we are or may be enabled to perform them , that God requireth of us . And these things excluded , it is the Righteousness of Christ alone imputed unto us , on the account whereof we are justified before God. The Truth is , so far as I can discern , the real Difference that is at this Day amongst us about the Doctrine of our Justification before God , is the same that was between the Apostle and the Jews , and no other . But Controversies in Religion make a great Appearance of being new , when they are only varied and made different , by the new Terms and Expressions that are introduced into the handling of them . So hath it fallen out in the Controversie about Nature and Grace ; For as unto the true nature of it , it is the same in these days , as it was between the Apostle Paul and the Pharisees , between Austin and Pelagius afterwards . But it hath now passed through so many forms and dresses of Words , as that it can scarce be known to be what it was . Many at this day will condemn both Pelagius and the Doctrine that he taught , in the Words wherein he taught it , and yet embrace and approve of the things themselves which he intended . The Introduction of every Change in Philosophical Learning , gives an Appearance of a Change in the Controversies which are managed thereby . But take off the covering of Philosophical Expressions , Distinctions , Metaphysical Notions , and futilous Terms of Art , which some of the Ancient Schoolmen and later Disputants have cast upon it , and the Difference about Grace and Nature is amongst us all , the same that it was of old , and as it is allowed by the Socinians . Thus the Apostle treating of our Justification before God , doth it in these Terms which are both expressive of the thing it self , and were well understood by them with whom he had to do ; such as the Holy Spirit in their Revelation had consecrated unto their proper use . Thus on the one hand he expresly excludes the Law , our own Works , our own Righteousness from any interest therein ; and in opposition unto , and as inconsistent with them in the matter of Justification , he ascribes it wholly unto the Righteousness of God , Righteousness imputed unto us , the Obedience of Christ , Christ made Righteousness unto us , the blood of Christ as a Propitiation , Faith , receiving Christ and the Atonement . There is no avvakened Conscience guided by the least beam of spiritual Illumination , but in it self , plainly understands these things , and what is intended in them . But through the Admission of Exotick Learning , with Philosophical Terms and notions into the way of teaching Spiritual things in Religion , a new face and Appearance is put on the whole matter ; and a Composition made between those things which the Apostle directly opposeth as contrary and inconsistent . Hence are all our Discourses about Preparations , Dispositions , Conditions , Merits de congruo & condigno , with such a train of Distinctions , as that if some bounds be not fixed unto the inventing and coyning of them , ( which being a facile Work grows on us every day ) we shall not e're long be able to look through them , so as to discover the things intended or rightly to understand one another . For as one said of lies , so it may be said of arbitrary distinctions , they must be continually new thatched over , or it will rain through . But the best way is to cast of all these coverings , and we shall then quickly see , that the real difference about the Justification of a Sinner before God is the same and no other , as it was in the days of the Apostle Paul between him and the Jews . And all those things which men are pleased now to plead for , with respect unto a Causality in our Justification before God , under the Names of Preparations , Conditions , Dispositions , Merit with respect unto a first or second Justification , are as effectually excluded by the Apostle , as if he had expresly named them every one . For in them all , there is a management according unto our Conceptions , and the Terms of the Learning passant in the present Age , of the Plea for our own personal Righteousness which the Jews maintained against the Apostle . And the true Understanding of what he intends by the Law , the Works and Righteousness thereof , would be sufficient to determine this Controversie , but that men are grown very Skilful in the Art of endless Wrangling . CHAP. XV. Faith alone . THe Truth which we plead hath two Parts . ( 1. ) That the Righteousness of God imputed to us , unto the Justification of Life , is the Righteousness of Christ , by whose Obedience we are made Righteous . ( 2. ) That it is Faith alone , which on our Part is required to interest us in that Righteousness , or whereby we comply with Gods Grant and Communication of it , or receive it unto our Use and Benefit . For although this Faith is in it self the radical Principle of all Obedience , and whatever is not so , which cannot , which doth not on all occasions , evidence , prove , shew or manifest it self by Works , is not of the same kind with it , yet as we are justified by it , its act and Duty is such , or of that nature , as that no other Grace , Duty or Work can be associated with it , or be of any Consideration . And both these are evidently confirmed in that Description which is given us in the Scripture of the Nature of Faith and believing unto the Justification of life . I know that many Expressions used in the Declaration of the Nature and Work of Faith herein , are Metaphorical , at least are generally esteemed so to be . But they are such as the Holy Ghost in his Infinite Wisdom thought meet to make use of , for the Instruction and Edification of the Church . And I cannot but say , that those who understand not how effectually the light of knowledg is communicated unto the minds of them that believe by them , and a sense of the things intended unto their Spiritual Experience , seem not to have taken a due consideration of them . Neither whatever Skill we pretend unto , do we know always what expressions of Spiritual things are Metaphorical . Those oftentimes may seem so to be , which are most proper . However it is most safe for us to adhere unto the Expressions of the Holy Spirit , and not to embrace such senses of things as are inconsistent with them , and opposite unto them . Wherefore , 1. That Faith whereby we are justified , is most frequently in the New Testament expressed by receiving . This notion of Faith hath been before spoken unto , in our general Enquiry into the use of it in our Justification . It shall not therefore be here much again insisted on . Two things we may observe concerning it . ( 1. ) That it is so expressed with respect unto the whole Object of Faith , or unto all that doth any way concur unto our Justification . For ( 1. ) We are said to receive Christ himself . Vnto as many as have received him , he gave power to become the Sons of God , Joh. 1.12 . As you have received Christ Jesus the Lord , Col. 2.6 . In Opposition hereunto Unbelief is exprest by not receiving of him , Joh. 11.1 . Chap. 3.11 . Chap. 12.48 . Chap. 14.17 . And it is a receiving of Christ , as he is the Lord our Righteousness , as of God he is made Righteousness unto us . And as no Grace , no Duty can have any co-operation with Faith herein , this Reception of Christ not belonging unto their Nature , nor comprized in their Exercise ; so it excludes any other Righteousness from our Justification but that of Christ alone . For we are justified by Faith ; Faith alone receiveth Christ , and what it receives is the Cause of our Justification , whereon we become the Sons of God. So we receive the Atonement , made by the blood of Christ , Rom. 5.11 . For God hath set him forth to be a Propitiation through Faith in his Blood. And this receiving of the Atonement , includeth the Souls Approbation of the way of Salvation by the blood of Christ , and and the Appropriation of the Atonement made thereby unto our own Souls . For thereby also we receive the forgiveness of Sins ; That they may receive the forgiveness of Sin , through the Faith that is in me , Acts 26.18 . In receiving Christ we receive the Atonement , and in the Atonement we receive the forgiveness of Sins . But moreover , the Grace of God , and Righteousness it self , as the Efficient and Material Cause of our Justification are received also ; even the Abundance of Grace , and the Gift of Righteousness , Rom. 5.17 . So that Faith with the respect unto all the Causes of Justification is expressed by receiving . For it also receiveth the Promise , the Instrumental Cause on the Part of God thereof , Acts 2.41 . Heb. 9.15 . ( 2. ) That the Nature of Faith and its acting with respect unto all the Causes of Justification consisting in receiving , that which is the Object of it must be offered , tendred , and given unto us , as that which is not our own , but is made our own by that giving and receiving ; This is evident in the general Nature of receiving . And herein as was observed , as no other Grace or Duty can concur with it , so the Righteousness whereby we are justified can be none of our own , antecedent unto this Reception , nor at any time inherent in us . Hence we argue , That if the Work of Faith in our Justification be receiving of what is freely granted , given , communicated and imputed unto us , that is , of Christ , of the Attonement , of the Gift of Righteousness , of the forgiveness of Sins , than have our other Graces , our Obedience , Duties , Works , no influence into our Justification , nor are any Causes or Conditions thereof . For they are neither that which doth receive , nor that which is received , which alone concur thereunto . 2. Faith is expressed by looking . Look unto me and be saved , Isa. 45.22 . A man shall look to his Maker , and his Eyes shall have respect unto the Holy One of Israel , Chap. 17.1 . They shall look on me whom they have pierced , Zech. 12.10 . See Psal. 123.2 . The nature hereof is expressed , Joh. 3.14 , 15. As Moses lifted up the Serpent in the Wilderness , even so must the Son of man be lifted up , that whosoever believeth in him , should not perish , but have eternal life . For so was he to be lifted up on the Cross in his Death , Joh. 8.28 . Chap. 12.32 . The Story is recorded Numb . 21.8 , 9. I suppose none doubt but that the Stinging of the people by fiery Serpents , and the Death that ensued thereon , were Types of the guilt of Sin , and the Sentence of the fiery Law thereon . For these things happened unto them in Types , 1 Cor. 10.11 . When any was so stung or bitten , if he betook himself unto any other Remedies , he dyed and perished . Only they that looked unto the Brazen Serpent that was lifted up , were healed and lived . For this was the Ordinance of God , this way of healing alone , had he appointed . And their healing was a Type of the Pardon of Sin with everlasting life . So by their looking , is the Nature of Faith expressed , as our Saviour plainly expounds it in this P ] ace . So must the Son of man be lifted up , that he that believeth on him , that is as the Israelites looked unto the Serpent in the Wilderness . And although this Expression of the great Mystery of the Gospel by Christ himself , hath been by some derided , or as they call it exposed , yet is it really as instructive of the Nature of Faith , Justification and Salvation by Christ , as any passage in the Scripture . Now if Faith whereby we are justified , and in that exercise of it wherein we are so , be a looking unto Christ , under a sense of the guilt of Sin and our lost Condition thereby , for all , for our only Help and Relief , for Deliverance , Righteousness , and life , then is it therein exclusive of all other Graces and Duties whatever ; for by them we neither look , nor are they the things which we look after . But so is the Nature and Exercise of Faith expressed by the Holy Ghost . And they who do believe , understand his mind . For whatever may be pretended of Metaphor in the Expression , Faith is that Act of the Soul whereby they who are hopeless , helpless , and lost in themselves , do in a way of expectancy and Trust seek for all help and relief in Christ alone , or there is not Truth in it . And this also sufficiently evinceth the Nature of our Justification by Christ. 3. It is in like manner frequently expressed by coming unto Christ. Come unto me all ye that labour , Mat. 11.28 . See Joh. 6.35.37 , 45 , 65. Chap. 7.37 . To come unto Christ for life and Salvation , is to believe on him unto the Justification of life . But no other Grace or Duty is a coming unto Christ , and therefore have they no place in Justification . He who hath been convinced of Sin , who hath been wearied with the Burthen of it , who hath really designed to fly from the Wrath to come , and hath heard the Voice of Christ in the Gospel , inviting him to come unto him for Help and Relief , will tell you that this coming unto Christ consisteth in a mans going out of himself , in a compleat Renunciation of all his own Duties and Righteousness , and betaking himself with all his Trust and Confidence unto Christ alone , and his Righteousness , for pardon of Sin , acceptation with God , and a right unto the Heavenly Inheritance . It may be some will say this is not believing , but canting ; Be it so , we refer the Judgment of it to the Church of God. 4. It is expressed by flying for Refuge , Heb. 6.18 . Who have fled for Refuge , to lay hold on the hope set before us , Prov. 18.10 . Hence some have defined Faith to be perfugium animae , the flight of the Soul unto Christ for Deliverance from Sin and Misery . And much light is given unto the Understanding of the thing intended thereby . For herein it is supposed , that he who believeth is antecedently thereunto convinced of his lost condition , and that if he abide therein he must perish eternally ; that he hath nothing of himself whereby he may be delivered from it ; that he must betake himself unto somewhat else for Relief ; that unto this end he considereth Christ as set before him and proposed unto him in the Promise of the Gospel ; that he judgeth this to be an holy , a safe way for his Deliverance and Acceptance with God , as that which hath the Characters of all Divine Excellencies upon it ; hereon he flyeth unto it for Refuge , that is , with diligence and speed that he perish not in his present Condition , he betakes himself unto it by placing his whole Trust and Affiance thereon . And the whole Nature of our Justification by Christ is better declared hereby unto the supernatural Sense and Experience of Believers , than by an hundred Philosophical Disputations about it . 5. The Terms and Notions by which it is expressed under the Old Testament , are leaning on God , Micah 3.11 . or Christ , Cant. 8.5 . rolling , or casting our selves and our burthen on the Lord , Psal. 22.8 . Psal. 37.5 . The Wisdom of the Holy Ghost in which Expressions hath by some been prophanely derided . Resting on God , or in him , 2 Chron. 14.11 . Psal. 37.7 . Cleaving unto the Lord , Deut. 4.4 . Acts 11.15 . as also by Trusting , Hoping , and Waiting in Places innumerable . And it may be observed that those who acted Faith as it is thus expressed , do every where declare themselves to be lost , hopeless , helpless , desolate , poor , Orphans , whereon they place all their hope and expectation on God alone . All that I would infer from these things , is , that the Faith whereby we believe unto the Justification of life , or which is required of us in a way of Duty that we may be justified , is such an Act of the whole Soul whereby convinced Sinners do wholly go out of themselves to rest upon God in Christ , for Mercy , Pardon , Life , Righteousness and Salvation , with an acquiescency of Heart therein , which is the whole of the Truth pleaded for . CHAP. XVI . The Truth pleaded , farther confirmed by Testimonies of Scripture , Jer. 23.6 . THat which we now proceed unto , is the consideration of those Express Testimonies of Scripture which are given unto the Truth pleaded for , and especially of those places where the Doctrine of the Justification of Sinners is expresly and designedly handled . From them it is , that we must learn the Truth , and into them must our Faith be resolved , unto whose Authority all the arguings and Objections of men must give place . By them is more light conveyed into the understandings of Believers , than by the most subtle Disputations . And it is a thing not without scandal , to see among Protestants whole Books written about Justification , wherein scarce one Testimony of Scripture is produced , unless it be to find out Evasions from the force of them . And in particular , whereas the Apostle Paul hath most fully and expresly ( as he had the greatest occasion so to do ) declared and vindicated the Doctrine of Evangelical Justification , not a few in what they write about it , are so far from declaring their Thoughts and Faith concerning it , out of his Writings , as that they begin to reflect upon them as obscure , and such as give occasion unto dangerous mistakes ; and unless , as was said , to answer and except against them upon their own corrupt Principles , seldom or never make mention of them . As though we were grown wiser than he , or that Spirit whereby he was inspired , guided , acted in all that he wrote ; But there can be nothing more Alien from the genius of Christian Religion , than for us not to endeavour humbly to learn the Mystery of the Grace of God , herein , in the Declaration of it made by him . But the foundation of God standeth sure , what course soever men shall be pleased to take into their Profession of Religion . For the Testimonies which I shall produce and insist upon , I desire the Reader to observe , ( 1. ) That they are but some of the many that might be pleaded unto the same purpose . ( 2. ) That those which have been , or yet shall be alledged on particular occasions , I shall wholly omit ; and such are most of them that are given unto this Truth in the Old Testament . ( 3. ) That in the Exposition of them , I shall with what diligence I can attend ; ( 1. ) Unto the Analogy of Faith , that is the manifest scope and design of the Revelation of the Mind and will of God in the Scripture . And that this is to exalt the Freedom and riches of his own Grace , the Glory and Excellency of Christ , and his Mediation , to discover the woful , lost , forlorn condition of man by Sin , to debase and depress every thing that is in and of our selves , as to the attaining Life , Righteousness and Salvation , cannot be denied by any who have their senses exercised in the Scriptures . ( 2. ) Unto the Experience of them that do believe , with the condition of them who seek after Justification by Jesus Christ. In other things I hope the best helps and Rules of the interpretation of the Scripture shall not be neglected . There is weight in this case deservedly laid on the name of the Lord Jesus Christ the Son of God , as promised and given unto us ; namely , the Lord our Righteousness , Jer. 23.6 . As the name Jehovah , being given and ascribed unto him , is a full indication of his Divine person ; so the addition of his being our Righteousness , sufficiently declares , that in , and by him alone , we have Righteousness , or are made righteous . So was he typed by Melchisedec , as first , the King of Righteousness , then the King of Peace , Heb. 7.2 . For by his Righteousness alone have we Peace with God. Some of the Socinians would evade this Testimony , by observing , that Righteousness in the Old Testament is used sometimes for Benignity , Kindness and Mercy , and so they suppose it may be here . But the most of them , avoiding the palpable absurdity of this imagination , refer it to the Righteousness of God in deliverance , and vindication of his people . So Brennius briefly , Ita vocatur quia Dominus per manum ejus judicium & justitiam faciet Israeli . But these are evasions of bold men , who care not , so they may say somewhat , whether what they say , be agreeable to the Analogy of Faith , or the plain words of the Scripture . Bellarmine who was more wary to give some appearance of Truth unto his answers , first , gives other reasons why he is called the Lord our Righteousness ; and then , whether unawares , or over-powered by the evidence of Truth , grants that sense of the words which contains the whole of the cause we plead for . Christ , he says , may be called the Lord our Righteousness , because he is the efficient cause of our righteousness . As God is said to be our Strength and Salvation . Again , Christ is said to be our righteousness ; as he is our Wisdom , our Redemption and our Peace ; because he hath redeemed us , and makes us wise and righteous , and reconcileth us unto God : And other reasons of the same nature are added by others . But not trusting to these Expositions of the words , he adds , Deinde dicitur Christus justitia nostra , quoniam satisfecit patri pro nobis , & eam satisfactionem ita nobis donat & communicat , cum nos justificat , ut nostra satisfactio & justitia dici possit . And afterwards , Hoc modo non esset absurdum , si quis diceret nobis imputari Christi justitiam & merita , cum nobis donantur & applicantur , ac si nos ipsi Deo satisfecissemus . De justificat , lib. 2. cap. 10. Christ is said to be our Righteousness because he hath made Satisfaction for us to the Father ; and doth so give and communicate that Satisfaction unto us , when he justifieth us , that it may be said to be our Satisfaction , and Righteousness . And in this sense it would not be absurd if any one should say , that the righteousness of Christ and his merits are imputed unto us , as if we our selves had satisfied God. In this sense we say , that Christ is the Lord our Righteousness ; nor is there any thing of importance in the whole Doctrine of Justification that we own , which is not here granted by the Cardinal ; and that in terms which some among our selves scruple and oppose . I shall therefore look a little further into this Testimony which hath wrested so eminent a confession of the Truth , from so great an Adversary . Behold , the dayes come , saith the Lord , that I will raise up unto David a righteous branch , and this is his name whereby he shall be called , the Lord our Righteousness , ver . 5 , 6. It is confessed among Christians that this is an illustrious Renovation of the first promise , concerning the Incarnation of the Son of God , and our Salvation by him . This promise was first given when we had lost our Original Righteousness , and were considered only as those who had sinned and come short of the Glory of God. In this estate a Righteousness was absolutely necessary that we might be again accepted with God ; for without a Righteousness , yea , that which is perfect and compleat , we never were so , nor ever can be so . In this estate it is promised that he shall be our Righteousness , or , as the Apostle expresseth it , the end of the Law for righteousness to them that do believe . That he is so , there can be no question , the whole enquiry is , how he is so ? This , say the most Sober and Modest of our Adversaries , because he is the efficient cause of our Righteousness , that is , of our personal inherent Righteousness . But this Righteousness may be considered either in it self , as it is an effect of Gods Grace , and so it is good and holy , although it be not perfect and compleat ; or it may be considered as it is ours , inherent in us , accompanied with the remaining defilements of our Nature ; In that respect , as this Righteousness is ours , the Prophet affirms , that ( in the sight of God ) we are all as an unclean thing , and all our righteousnesses are as filthy rags , Isa. 64.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth our whole personal , inherent righteousness . And the Lord Christ cannot from hence be denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Lord our righteousness , seeing it is all as filthy rags . It must therefore be a Righteousness of another sort whence this denomination is taken , and on the account whereof this name is given him . Wherefore he is our Righteousness , as all our righteousnesses are in him . So the Church which confesseth all her own Righteousnesses to be filthy rags , says , in the Lord have I righteousness , Isa. 45.24 . which is expounded of Christ by the Apostle , Rom. 14.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord are my righteousnesses ; which two places the Apostle expresseth , Phil. 3.9 . That I may win Christ and be found in him , not having mine own righteousness which is of the Law ( in this case as filthy rags ) but that which is through the Faith of Christ , the righteousness which is of God by Faith. Hence it is added , in the Lord shall the seed of Israel be justified , ver . 25. namely , because he is , in what he is , in what he was , and did , as given unto and for us , our righteousness , and our Righteousness is all in him ; which totally excludes our own personal inherent righteousness from any interest in our justification , and ascribes it wholly unto the Righteousness of Christ. And thus is that Emphatical Expression of the Psalmist , I will go in the strength of the Lord God ; ( for as unto holiness and obedience , all our spiritual strength is from him alone ) and I will make mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 71.16 . Of thy righteousness , of thine only ; The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone . For this the Apostle affirms to be the design of God , in making Christ to be righteousness unto us , namely that no flesh should glory in his presence , but that he that glorieth , should glory in the Lord , 1 Cor. 1.29 , 30 , 31. For it is by Faith alone making mention , as unto our Justification , of the Righteousness of God , of his righteousness only , that excludes all boasting , Rom. 3.27 . And , besides what shall be further pleaded from particular Testimonies , the Scripture doth eminently declare how he is the Lord our righteousness , namely , in that he makes an end of sin and reconciliation for iniquity , and brings in everlasting righteousness , Dan. 9.24 . For by these things is our Justification compleated ; namely in Satisfaction made for Sin , the Pardon of it in our Reconciliation unto God , and the providing for us an everlasting righteousness . Therefore is he the Lord our Righteousness , and so rightly called . Wherefore seeing we had lost Original righteousness , and had none of our own remaining , and stood in need of a perfect , compleat righteousness to procure our acceptance with God , and such a one as might exclude all occasion of boasting of any thing in our selves , the Lord Christ being given and made unto us , the Lord our righteousness , in whom we have all our righteousness , our own , as it is ours , being as filthy rags in the sight of God , and this by making an end of sin , and reconciliation for iniquity , and bringing in everlasting righteousness . It is by his Righteousness , by his only , that we are justified in the sight of God , and do glory . This is the substance of what , in this case , we plead for ; and thus it is delivered in the Scripture , in a way bringing more Light and Spiritual Sense into the Minds of Believers , than those Philosophical expressions , and distinctions , which vaunt themselves with a pretence of propriety , and accuracy . CHAP. XVII . Testimonies out of the Evangelists , considered . THe Reasons why the Doctrine of Justification , by the Imputation of the Righteousness of Christ , is more fully and clearly delivered in the following Writings of the New Testament , than it is in those of the Evangelists who wrote the History of the Life and Death of Christ , have been before declared . But yet in them also it is sufficiently attested , as unto the state of the Church before the Death and Resurrection of Christ , which is represented in them . Some few of the many Testimonies which may be pleaded out of their Writings unto that purpose , I shall consider . 1. The principal design of our Blessed Saviours Sermon , especially that part of it which is Recorded Matth. 5. is to declare the true nature of Righteousness before God. The Scribes and Pharisees , from a Bondage unto whose Doctrines he designed to vindicate the Consciences of those that heard him , placed all our Righteousness before God in the Works of the Law , or Mens own obedience thereunto . This they taught the People , and hereon they justified themselves , as he chargeth them . Luke 16.15 . Ye are they which justifie your selves before men ; but God knoweth your hearts , for that which is highly esteemed amongst men , is abomination in the sight of God : As in this Sermon he makes it evident . And all those who were under their conduct , did seek to establish their own Righteousness , as it were by the works of the Law , Rom. 9.33 . Chap. 10.3 . But yet were they convinced in their own Consciences , that they could not attain unto the Law of Righteousness ; or unto that perfection of obedience which the Law did require . Yet would they not forego their proud , fond imagination of Justification by their own Righteousness , but , as the manner of all Men is in the same case , sought out other inventions to relieve them against their convictions . For unto this end , they corrupted the whole Law by their false glosses and interpretations to bring down , and debase the sense of it , unto what they boasted in themselves to perform . So doth he in whom our Saviour gives an instance of the principle and practice of the whole Society , by way of a Parable . Luk. 18.10 , 11 , 12. And so the young Man affirmed , That he had kept the whole Law from his youth , namely in their sense . Matth. 19.20 . To root out this pernicious Error out of the Church , our Lord Jesus Christ in many instances , gives the true , spiritual Sense and intention of the Law , manifesting what the Righteousness is , which the Law requires , and on what terms a Man may be justified thereby . And among sundry others to the same purpose , two things he evidently declares . ( 1. ) That the Law in its Precepts and Prohibitions had regard unto the regulation of the heart , with all its first motions and actings . For he asserts , that the inmost thoughts of the heart , and the first motions of concupiscence therein , though not consented unto , much less actually accomplished in the outward deeds of sin , and all the occasions leading unto them , are directly forbidden in the Law. This he doth in his holy Exposition of the Seventh Commandment , Ver. 27 , 28 , 29 , 30. ( 2. ) He declares the penalty of the Law , on the least sin , to be Hell fire , in his Assertion of causless anger to be forbidden in the Sixth Commandment . If Men would but try themselves by these Rules and others , there given by our Saviour , it would , it may be , take them off from boasting in their own Righteousness and Justification thereby . But as it was then , so is it now also ; the most of them who would maintain a Justification by Works , do attempt to corrupt the sense of the Law , and accommodate it unto their own practice . The Reader may see an eminent demonstration hereof , in a late excellent Treatise , whose title is , The Practical Divinity of the Papists discovered to be destructive of Christianity and Mens souls . The Spirituality of the Law , with the severity of its Sanction , extending it self unto the least , and most imperceptible motions of sin in the heart , are not believed , or not aright considered by them who plead for Justification by Works in any sense . Wherefore the principal design of the Sermon of our Saviour is , as to declare what is the nature of that obedience which God requireth by the Law , so to prepare the minds of his Disciples to seek after another Righteousness , which in the cause and means of it , was not yet plainly to be declared , although many of them being prepared by the Ministery of John , did hunger and thirst after it . But he sufficiently intimates wherein it did consist , in that he affirms of himself , That he came to fulfil the Law , Ver. 17. What he came for , that he was sent for ; for as he was sent , and not for himself , He was born to us , given unto us . This was to fulfil the Law , that so the Righteousness of it might he fulfilled in us . And if we our selves cannot fulfil the Law in the proper sense of its commands , which yet is not to be abolished but established , as our Saviour declares ; if we cannot avoid the Curse and Penalty of it upon its transgression : And if he came to fulfil it for us , all which are declared by himself , then is his Righteousness , even which he wrought for us in fulfilling the Law , the Righteousness wherewith we are justified before God. And whereas here is a twofold Righteousness proposed unto us , one in the fulfilling of the Law by Christ ; the other in our own perfect obedience unto the Law , as the sense of it is by him declared , and other middle Righteousness between them there is none ; it is left unto the Consciences of convinced , sinners , whether of these they will adhere and trust unto . And their direction herein , is the principal design we ought to have in the declaration of this Doctrine . I shall pass by all those places wherein the foundations of this Doctrine are surely laid , because it is not expresly mentioned in them . But such they are as in their proper Interpretation do necessarily infer it . Of this kind are they all , wherein the Lord Christ is said to die for us , or in our stead , to lay down his life a ransom for us , or in our stead , and the like ; but I shall pass them by , because I will not digress at all from the present Argument . But the Representation made by our Saviour himself , of the way and means whereon and whereby Men come to be justified before God , in the Parable of the Pharisee and the Publican , is a guide unto all Men who have the same design with them . Luk. 18.9 , 10 , 11 , 12 , 13 , 14. And he spake this parable unto certain which trusted in themselves , that they were righteous and despised others : Two Men went up unto the Temple to pray , the one a Pharisee , and the other a Publican . The Pharisee stood and prayed thus with himself ; God I thank thee , that I am not as other men are , extortioners , unjust , adulterers , or even as this Publican . I fast twice in the week , I give tithes of all that I possess . And the Publican standing afar off , would not lift up so much as his eyes unto Heaven , but smote upon his Brest , saying , God be merciful unto me a sinner . I tell you , that this Man went down unto his house justified , rather then the other : For every one that exalteth himself , shall be abased ; and every one that humbleth himself , shall be exalted . That the design of our Saviour herein , was to represent the way of our Justification before God , is evident . ( 1. ) From the description given of the persons whom he reflected on . V. 9. They were such as trusted in themselves , that they were righteous ; or , That they had a Personal Righteousness of their own before God. ( 2. ) From the general rule wherewith he confirms the judgment he had given concerning the persons described , Every one that exalteth himself shall be abased . Ver. 14. And he that abaseth himself , shall be exalted . As this is applied unto the Pharisee , and the Prayer that is ascribed unto him , it declares plainly , That every plea of our own works , as unto our Justification before God , under any consideration , is a self exaltation which God despiseth ; and as applied unto the Publican , that a sense of sin is the only preparation on our part for acceptance with him on believing . Wherefore both the persons are represented , As seeking to be justified , for so our Saviour expresseth the issue of their address unto God for that purpose ; the one was justified , the other was not . The Plea of the Pharisee unto this end consists of two parts . ( 1. ) That he had fulfilled the condition whereon he might be justified . He makes no mention of any merit , either of congruity , or condignity . Only whereas there were two parts of Gods Covenant then with the Church , the one with respect unto the Moral , the other with respect unto the Ceremonial Law , he pleads the observation of the condition of it in both parts , which he sheweth in instances of both kinds , only he adds , the way that he took to further him in this obedience , somewhat beyond what was injoyned , namely , That he fasted twice in the week . For when Men begin to seek for Righteousness , and Justification by Works , they quickly think their best reserve lies in doing something extraordinary more then other Men , and more indeed then is required of them . This brought forth all the Pharisaical Austerities in the Papacy . Nor can it be said , That all this signified nothing , because he was an Hypocrite and a Boaster ; for it will be replied , That it should seem all are so who seek for Justification by Works : For our Saviour only represents one that doth so ; neither are these things laid in Bar against his Justification , but only that he exalted himself in trusting unto his own Righteousness . ( 2. ) In an ascription of all that he did unto God. God , I thank thee : Although he did all this , yet he owned the aid and assistance of God by his Grace in it all . He esteemed himself much to differ from other Men , but ascribed it not unto himself , that so he did . All the Righteousness and Holiness which he laid claim unto , he ascribed unto the benignity and goodness of God. Wherefore he neither pleaded any merit in his Works , nor any Works performed in his own strength , without the aid of Grace . All that he pretends is , That by the Grace of God he had fulfilled the Condition of the Covenant , and thereon expected to be justified . And what ever words Men shall be pleased to make use of in their Vocal Prayers , God interprets their minds , according to what they trust in , as unto their Justication before him . And if some Men will be true unto their own Principles , this is the Prayer which , Mutatis mutandis , they ought to make . If it be said , that it is charged on this Pharisee , that he trusted in himself , and despised others , for which he was rejected . I answer , ( 1. ) This charge respects not the mind of the person , but the genius and tendency of the opinion . The Perswasion of Justification by Works , includes in it a contempt of other means . For if Abraham had been justified by Works , he should have had whereof to glory . ( 2. ) Those whom he despised , were such as placed their whole trust in Grace and Mercy ; as this Publican . It were to be wished , that all others of the same mind did not so also . The issue is with this person , That he was not justified ; neither shall any one ever be so on the account of his own Personal Righteousness . For our Saviour hath told us , That when we have done all , that is , when we have the testimony of our Consciences unto the integrity of our obedience , instead of pleading it unto our Justification , we should say , that is , really judge and profess , that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unprofitable servants , Luk. 17.10 . As the Apostle speaks , I know nothing by my self , yet am I not thereby justified , 1 Cor. 4.4 . And he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hath nothing to trust unto but his service , will be cast out of the presence of God , Matth. 25.30 . Wherefore on the best of our obedience to confess our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to confess , that after all in our selves , we deserve to be cast out of the presence of God. In opposition hereunto , the state and prayer of the Publican , under the same design of seeking Justification before God , are expressed . And the outward acts of his Person are mentioned , as representing , and expressive of the inward frame of his mind . He stood afar off ; he did not so much as lift up his eyes ; he smote upon his brest . All of them represent a person desponding , yea , despairing in himself . This is the nature , this is the effect of that conviction of sin , which we before asserted to be antecedently necessary unto Justification . Displicency , sorrow , sense of danger , fear of wrath , all are present with him . In brief he declares himself guilty before God , and his mouth stopped , as unto any apology or excuse . And his prayer is a sincere application of his Soul , unto sovereign Grace and Mercy , for a deliverance out of the condition , wherein he was by reason of the guilt of sin . And in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is respect had unto a propitiation . In the whole of his address there is contained . ( 1. ) Self-condemnation and abhorrency . ( 2. ) Displicency and sorrow for sin . ( 3. ) An universal Renuntiation of all Works of his own , as any conditions of his Justification . ( 4. ) An acknowledgment of his sin , guilt , and misery . And this is all that on our part is required unto Justification before God , excepting that Faith whereby we apply our selves unto him for deliverance . Some make a weak attempt from hence , to prove that Justification consists wholly in the remission of sin , because on the prayer of the Publican , for Mercy and Pardon , he is said to be justified ; but there is no force in this Argument . For ( 1. ) The whole nature of Justification is not here declared , but only what is required on our part thereunto . The respect of it unto the Mediation of Christ , was not yet expresly to be brought to light , as was shewed before . ( 2. ) Although the Publican makes his address unto God , under a deep sense of the guilt of sin , yet he prays not for the bare pardon of sin , but for all that sovereign Mercy or Grace , God provided for sinners . ( 3. ) The term of Justification must have the same sense , when applied unto the Pharisee , as when applied unto the Publican : And if the meaning of it , with respect unto the Publican , be , That he was pardoned , then hath it the same sense , with respect unto the Pharisee , he was not pardoned ; but he came on no such errand : He came to be justified , not pardoned ; nor doth he make the least mention of his sin , or any sense of it . Wherefore although the pardon of sin be included in Justification , yet to justifie , in this place hath respect unto a Righteousness , whereon a Man is declared just and righteous , wrapt up on the part of the Publican in the sovereign producing cause , The Mercy of God. Some few Testimonies may be added out of the other Evangelists , in whom they abound . As many as received him , to them gave he power to become the Sons of God , even to them that believe on his name , Joh. 1.12 . Faith is expressed by the receiving of Christ. For to receive him , and to believe on his name , are the same . It receives him as set forth of God to be a propitiation for sin , as the great Ordinance of God , for the Recovery and Salvation of lost sinners . Wherefore this notion of Faith includes in it , ( 1. ) A supposition of the proposal and tender of Christ unto us , for some end and purpose . ( 2. ) That this proposal is made unto us in the promise of the Gospel . Hence as we are said to receive Christ , we are said to receive the promise also . ( 3. ) The end for which the Lord Christ is so proposed unto us , in the promise of the Gospel ; and this is the same with that for which he was so proposed in the first promise , namely , The recovery and salvation of lost sinners . ( 4 ▪ ) That in the tender of his person , there is a tender made of all the Fruits of his Mediation , as containing the way and means of our deliverance from sin , and acceptance with God. ( 5. ) There is nothing required on our part unto an interest in the end proposed , but receiving of him , or believing on his name . ( 6. ) Hereby are we intitled unto the Heavenly inheritance , we have power to become the Sons of God , wherein our Adoption is asserted , and Justification included . What this receiving of Christ is , and wherein it doth consist , hath been declared before , in the consideration of that Faith whereby we are justified . That which hence we argue is , That there is no more required unto the obtaining of a right and title unto the Heavenly Inheritance , but Faith alone in the name of Christ , the receiving of Christ as the Ordinance of God , for Justification and Salvation . This gives us , I say , our original right thereunto , and therein our acceptance with God , which is our Justification , though more be required unto the actual acquisition and possession of it . It is said indeed , that other Graces and Works are not excluded , though Faith alone be expressed . But every thing which is not a receiving of Christ , is excluded . It is , I say , virtually excluded , because it is not of the nature of that which is required . When we speak of that whereby we see , we exclude no other member from being a part of the body ; but we exclude all but the eye from the act of seeing . And if Faith be required , as it is a receiving of Christ , every Grace and Duty which is not so , is excluded as unto the end of Justification . Chap. 3.14 , 15 , 16 , 17 , 18. And as Moses lifted up the Brazen Serpent in the Wilderness , even so must the Son of Man be lifted up ; that whosoever believeth on him , should not perish , but have eternal life . For God so loved the World , that he gave his only begotten Son , that whosoever believeth on him , should not perish , but have everlasting life . God sent not his Son into the World to condemn the World , but that the World , through him , might be saved . He that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten Son of God. I shall observe only a few things from these words , which in themselves convey a better light of understanding in this Mystery unto the minds of Believers , then many long discourses of some Learned Men. ( 1. ) It is of the justification of Men , and their right to eternal Life thereon , that our Saviour discourseth . This is plain in Ver. 18. He that believeth is not condemned , but he that believeth not , is condemned already . ( 2. ) The means of attaining this condition or state on our part , is believing only , as it is three times positively asserted , without any addition . ( 3. ) The nature of this Faith is declared , ( 1 ) By its object , that is , Christ himself the Son of God ; whosoever believeth on him , which is frequently repeated . ( 2 ) The especial consideration , wherein he is the object of Faith unto the Justification of life ; and that is as he is the Ordinance of God , given , sent , and proposed from the Love and Grace of the Father . God so loved the World , that he gave ; God sent his Son. ( 3 ) The especial act yet included in the type , whereby the design of God , in him , is illustrated . For this was the looking unto the Brazen Serpent lifted up in the Wilderness , by them who were stung with Fiery Serpents . Hereunto our Faith in Christ unto Justification , doth answer , and includes a trust in him alone for deliverance and relief . This is the way , these are the only causes and means of the Justification of condemned sinners , and are the Substance of all that we plead for . It will be said that all this proves not the Imputation of the Righteousness of Christ unto us , which is the thing principally inquired after : But if nothing be required on our part unto Justification , but Faith acted on Christ , as the Ordinance of God for our recovery , and salvation , it is the whole of what we plead for . A Justification by the remission of sins alone without a Righteousness giving acceptance with God , and a right unto the Heavenly Inheritance , is alien unto the Scripture , and the common notion of Justification amongst Men. And what this Righteousness must be , upon a supposition , that Faith only , on our part , is required unto a participation of it , is sufficiently declared in the words wherein Christ himself is so often asserted , as the object of our Faith unto that purpose . Not to add more particular Testimonies , which are multiplied unto the same purpose , in this Evangelist , the sum of the Doctrine declared by him , is , That the Lord Jesus Christ was the Lamb of God which takes away the sins of the World , that is , by the sacrifice of himself , wherein he answered and fulfilled all the typical sacrifices of the Law : That unto this end he sanctified himself , that those , who believe , might be sanctified , or perfected for ever by his own offering of himself : That in the Gospel he is proposed , as lifted up and crucified for us ▪ is bearing all our sins on his Body on the Tree : That by Faith 〈◊〉 him , we have adoption , justification , freedom from judgment and condemnation , with a right and title unto Eternal Life : That those who believe not , are condemned already , because they believe not on the Son of God ; and as he elswhere expresseth it , make God a lier , in that they believe not his Testimony , namely , That he hath given unto us Eternal Life ; and that this life is in his Son. Nor doth he any where make mention of any other means , cause , or condition of Justification on our part , but Faith only , though he aboundeth in Precepts unto Believers for Love , and keeping the commands of Christ. And this Faith is the receiving of Christ , in the sense newly declared . And this is the substance of the Christian Faith in this matter ; which oft-times we rather obscure then illustrate , by debating the consideration of any thing in our Justification , but the Grace and Love of God , the Person and Mediation of Christ , with Faith in them . CHAP. XVIII . The nature of Justification as declared in the Epistles of S. Paul , in that unto the Romans especially . Chap. 3. THat the way and manner of our Justification before God , with all the Causes and Means of it are designedly declared by the Apostle in the Epistle unto the Romans , Chap. 3.4 , 5. as also vindicated from Objections , so as to render his discourse thereon the proper Seat of this Doctrine , and whence it is principally to be learned , cannot modestly be denied . The late exceptions of some , That this Doctrine of Justification by Faith , without Works , is found only in the Writings of S. Paul , and that his Writings are obscure and intricate , are both false and scandalous to Christian Religion , so as that in this place we shall not afford them the least consideration . He wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he was moved by the Holy Ghost . And as all the matter delivered by him was sacred Truth , which immediately requires our Faith and Obedience , so the way and manner wherein he declared it , was such as the Holy Ghost judged most expedient for the edification of the Church . And as he said himself with confidence , That if the Gospel which he Preached , and as it was Preached by him , though accounted by them foolishness , was hid , so as that they could not understand , nor comprehend the Mystery of it , it was hid unto them that are lost ; so we may say , That if what he delivereth in particular concerning our Justification before God , seems obscure , difficult , or perplexed unto us , it is from our prejudices , corrupt affections , or weakness of understanding at best , not able to comprehend the glory of this Mystery of the Grace of God in Christ , and not from any defect in his way , and manner of the Revelation of it . Rejecting therefore all such perverse insinuations , in a due sense of our own weakness , and acknowledgment that at best we know but in part , we shall humbly inquire into the Blessed Revelation of this great Mystery of the Justification of a sinner before God , as by him declared in those Chapters of his glorious Epistle to the Romans ; and I shall do it with all briefness possible , so as not on this occasion to repeat what hath been already spoken , or to anticipate what may be spoken in place more convenient . The first thing he doth , is to prove all men to be under sin , and to be guilty before God. This he giveth as the conclusion of his preceding discourse from Chap. 1.18 . or what he had evidently evinced thereby , Chap. 3. ver . 19 , 23. Hereon an inquiry doth arise , how any of them come to be justified before God. And whereas Justification is a sentence upon the consideration of a Righteousness , his grand inquiry is what that Righteousness is , on the consideration whereof a Man may be so justified . And concerning this , he affirms expresly that it is not the Righteousness of the Law , nor of the Works of it ; whereby what he doth intend , hath been in part before declared , and will be further manifested in the proofs of our discourse . Wherefore in general he declares , that the Righteousness whereby we are justified , is the Righteousness of God , in opposition unto any Righteousness of our own , Chap. 1.17 , Chap. 3.21 , 22. And he describes this Righteousness of God by three properties , ( 1. ) That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the Law , Ver. 21. separated in all its concerns from the Law ; not attainable by it , nor any works of it ; which they have no influence into . It is neither our obedience unto the Law , nor attainable thereby . Nor can any expression more separate and exclude the Works of Obedience unto the Law , from any concernment in it , then this doth : Wherefore , what ever is , or can be performed by our selves in obedience unto the Law , is rejected from any interest in this Righteousness of God , or the procurement of it to be made ours . ( 2. ) That yet it is witnessed unto by the Law. Ver. 21. The Law and the Prophets . The Apostle by this distinction of the Books of the Old Testament , into the Law and the Prophets , manifests that by the Law he understands the Books of Moses ; and in them , Testimony is given unto this Righteousness of God , four ways . ( 1. ) By a declaration of the causes of the necessity of it unto our Justification . This is done in the account given of our Apostasie from God , of the loss of his Image , and the state of sin that insued thereon . For hereby an end was put unto all possibility and hope of acceptance with God , by our own Personal Righteousness . By the entrance of sin , our own Righteousness went out of the World ; so that there must be another Righteousness prepared and approved of God , and called The Righteousness of God , in opposition unto our own , or all Relation of Love and Favor between God and Man , must cease for ever . ( 2. ) In the way of recovery from this state , generally declared in the first Promise of the Blessed Seed , by whom this Righteousness of God was to be wrought and introduced ; for he alone was to make an end of sin , and to bring in Everlasting Righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.24 . That Righteousness of God , that should be the means of the Justification of the Church in all ages , and under all dispensations . ( 3. ) By stopping up the way unto any other Righteousness through the Threatnings of the Law , and that Curse which every transgression of it , was attended withal . Hereby it was plainly and fully declared , that there must be such a Righteousness provided for our Justification before Men , as would answer and remove that curse . ( 4. ) In the Prefiguration and Representation of that only way and means , whereby this Righteousness of God was to be wrought . This it did in all its Sacrifices , especially in the great Anniversary Sacrifice on the Day of Expiation , wherein all the sins of the Church , were laid on the Head of the Sacrifice , and so carried away . ( 3. ) He describes it by the only way of our participation of it , the only means on our part of the communication of it unto us . And this is by Faith alone . The Righteousness of God ▪ which is by the Faith of Christ Jesus , unto all , and upon all them that believe ; for there is no difference . Ver. 22. Faith in Christ Jesus is so the only way and means , whereby this Righteousness of God comes upon us , or is communicated unto us , that it is so unto all that have this Faith , and only unto them , and that without difference on the consideration of any thing else besides . And although Faith taken absolutely , may be used in various senses , yet as thus specified and limited , the Faith of Christ Jesus , or as he calls it , the Faith that is in me . Acts 26.18 . It can intend nothing but the reception of him , and trust in him , as the Ordinance of God for Righteousness and Salvation . This description of The Righteousness of God revealed in the Gospel , which the Apostle asserts as the only means and cause of our Justification before God , with the only way of its participation and communication unto us by the Faith of Christ Jesus , fully confirms the truth we plead for . For if the Righteousness wherewith we must be justified before God be not our own , but the Righteousness of God , as these things are directly opposed , Phil. 3.9 . And the only way whereby it comes upon us , or we are made partakers of it , is by the Faith of Jesus Christ , then our own personal inherent Righteousness or Obedience , hath no interest in our Justification before God ; which Argument is insoluble , nor is the force of it to be waved by any distinctions whatever , if we keep our hearts unto a due reverence of the Authority of God in his Word . Having fully proved , That no Men living have any Righteousness of their own , whereby they may be justified , but are all shut up under the guilt of sin ; and having declared , That there is a Righteousness of God now fully revealed in the Gospel , whereby alone we may be so ; leaving all Men in themselves unto their own lot , In as much as all have sinned and come short of the glory of God , he proceeds to declare the nature of our Justification before God in all the causes of it . Ver. 24 , 25 , 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through Faith in his Blood , to declare his Righteousness for the Remission of sins , that are past , through the forbearance of God. To declare , I say , at this time , his Righteousness , that he might be just , and the Justifier of them that believe in Jesus . Here it is , that we may , and ought if any where , to expect the interest of our personal obedience under some qualification or other , in our Justification to be declared . For if it should be supposed ( which yet it cannot with any pretence of Reason ) that in the foregoing discourse , the Apostle had excluded only the Works of the Law , as absolutely perfect , or as wrought in our own strength without the aid of Grace , or as meritorious ; yet having generally excluded all Works from our Justification , Ver. 20. Without distinction or limitation , it might well be expected , and ought to have been so ; that upon the full Declaration which he gives us of the nature and way of our Justification in all the causes of it , he should have assigned the place , and consideration which our own personal Righteousness had in our Justification before God ; the first or second , or continuation of it , somewhat or other , or at least , made some mention of it , under the qualification of gracious , sincere , or Evangelical , that it might not seem to be absolutely excluded . It is plain the Apostle thought of no such thing , nor was at all solicitous about any reflection that might be made on his Doctrine , as though it overthrew the necessity of our own obedience . Take in the consideration of the Apostles design , with the circumstances of the context , and the Argument from his utter silence , about our own personal Righteousness in our Justification before God , is unanswerable . But this is not all ; we shall find in our progress , that it is expresly and directly excluded by him . All unprejudiced persons must needs think that no words could be used , more express and emphatical , to secure the whole of our Justification unto the Freegrace of God , through the Blood , or Mediation of Christ , wherein it is Faith alone that gives us an interest , than these used here by the Apostle . And for my part , I shall only say , that I know not how to express my self in this matter , in words and terms more express or significant of the conception of my mind . And if we could all but subscribe the answer here given by the Apostle ; how , by what means , on what grounds , or by what causes , are we justified before God ; namely , that we are justified freely by his Grace , through the Redemption that is in Christ Jesus , whom God hath set forth to be a propitiation through Faith in his Blood , &c. There might be an end of this Controversie . But the principal passages of this Testimony must be distinctly considered , ( 1. ) The principal efficient cause is first expressed with a peculiar emphasis ; or the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being justified freely by his Grace . God is the principal efficient cause of our Justification , and his Grace is the only moving cause thereof . I shall not stay upon the exception of those of the Roman Church , namely , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Translation renders per gratiam Dei , the internal inherent Grace of God , which they make the formal cause of Justification , is intended . For they have nothing to prove it , but that which overthrows it ; namely , that it is added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely , which were needless , if it signifie the Free-grace or Favor of God. For both these expressions gratis per gratiam , freely by Grace , are put together to give the greater emphasis unto this assertion , wherein the whole of our Justification is vendicated unto the Free-grace of God. So far as they are distinguishable , the one denotes the principle from whence our Justification proceeds , namely Grace ; and the other , the manner of its operation , it works freely . Besides , the Grace of God in this subject , doth every where constantly signifie his goodness , love , and favor , as hath been undeniably proved by many . See Rom. 5.15 . Eph. 2.4 , 8 , 9. 2 Tim. 1.9 . Tit. 3.4 , 5. Being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the LXX . render the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without price , without merit , without cause ; and sometimes it is used for without end , that is , what is done in vain ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle , Gal. 2.21 . without price or reward , Gen. 29.15 . Exod. 21.22 . 2 Kings 24.25 . without cause or merit or any means of procurement , 1 Sam. 19.5 . 2 Sam. 24.24 . Psal. 69.4 . Psal. 102. In this sense it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 15.25 . The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; favour , absolutely considered may have respect unto somewhat in him towards whom it is shewed ; so it is said that Joseph found grace or favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eyes of Potiphar , Gen. 29.4 . but he found it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any consideration or cause ; for he saw that the Lord was with him and made all that he did to prosper in his hand , v. 3. But no words can be found out to free our justification before God from all respect unto any thing in our selves , but only what is added expresly as the means of its participation on our part , through faith in his blood , more emphatical than these here used by the Apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; freely by his grace . And with whom this is not admitted as exclusive of all Works or Obedience of our own , of all conditions , preparations and merit , I shall despair of ever expressing my conceptions about it intelligibly unto them . Having asserted this Righteousness of God as the cause and means of our justification before him , in opposition unto all Righteousness of our own ; and declared the cause of the communication of it unto us on the part of God , to be meer free Sovereign grace , the means on our part , whereby according unto the ordination of God , we do receive , or are really made partakers of that Righteousness of God whereon we are justified , is by faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is by faith alone . Nothing else is proposed , nothing else required unto this end . It is replied , that there is no intimation that is by faith alone , or that Faith is asserted to be the means of our Justification exclusively unto other Graces or Works . But there is such an exclusion directly included in the description given of that faith whereby we are justified with respect unto its especial object by faith in his blood . For Faith respecting the blood of Christ , as that whereby propitiation was made for Sin , in which respect alone , the Apostle affirms that we are justified through faith , admits of no association with any other Graces or Duties . Neither is it any part of their nature to fix on the blood of Christ , for Justification before God : wherefore they are all here directly excluded . And those who think otherwise , may try how they can introduce them into this context without an evident corrupting of it , and perverting of its sense . Neither will the other evasion yield our Adversaries the least relief : namely , that by faith not the single grace of Faith is intended , but the whole obedience required in the new Covenant , Faith and Works together . For as all works whatever , as our works , are excluded in the declaration of the causes of our Justification on the part of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace , by vertue of that great Rule , Rom. 11.6 . If it be of grace , then no more of works , otherwise Grace is no more Grace ; so the determination of the object of faith in its act or duty whereon we are justified , namely the blood of Christ is absolutely exclusive of all Works from an interest in that duty . For whatever looks unto the blood of Christ , for Justification , is faith and nothing else . And as for the calling of it a single act or duty , I refer the Reader unto our preceding discourse about the nature of justifying Faith. Three things the Apostle inferreth from the declaration he had made of the Nature and Causes of our Justification before God , all of them further illustrating the meaning and sense of his words . 1. That Boasting is excluded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 27. Apparent it is from hence , and from what he affirms concerning Abraham , Chap. 4. v. 2. that a great part , at least , of the controversie he had about Justification , was whether it did admit of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those that were justified . And it is known that the Jews placed all their Hopes in those things whereof they thought they could boast , namely their Priviledges and their Righteousness . But from the declaration made of the Nature and Causes of Justification , the Apostle infers that all Boasting whatever is utterly shut out of doors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Boasting , in our language is the name of a vice ; and is never used in a good sense . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words used by the Apostle , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an indifferent signification , and as they are applied may denote a Vertue as well as a Vice. So they do , Heb. 3.6 . But alwayes , and in all places , they respect something that is peculiar in or unto them , unto whom they are ascribed . Wherever any thing is ascribed unto one and not unto another , with respect unto any good end , there is fundamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a foundation for boasting . All this saith the Apostle in the matter of our Justification is utterly excluded . But wherever respect is had unto any condition or qualification in one more than another , especially if it be of works , it giveth a ground of boasting , as he affirms , Chap. 4.2 . And it appears from comparing that verse with this , that wherever there is any influence of our own works into our Justification , there is a ground of boasting ; but in Evangelical Justification , no such boasting in any kind can be admitted : Wherefore there is no place for Works in our Justification before God ; for if there were , it is impossible but that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one kind or other before God , or man must be admitted . 2. He infers a general conclusion , that a man is justified by Faith without the Works of the Law , v. 28. What is meant by the Law , and what by the Works of the Law in this discourse of the Apostle about our Justification , hath been before declared . And if we are justified freely through Faith in the Blood of Christ , that Faith , which hath the Propitiation of Christ for its especial Object , or as it hath so , can take no other Grace nor Duty into Partnership with it self therein : and being so justified as that all such boasting is excluded as necessarily exults from any differencing Graces or Works in our selves , wherein all the Works of the Law are excluded , it is certain that it is by Faith alone in Christ that we are justified . All Works are not only excluded , but the way unto their return is so shut up by the Method of the Apostles Discourse , that all the reinforcements which the wit of man can give unto them , will never introduce them into our Justification before God. 3. He asserts from hence , that we do not make void the Law through grace , but establish it , v. 31. which how it is done , and how alone it can be done , hath been before declared . This is the Substance of the Resolution the Apostle gives unto that great Enquiry , how a guilty convinced Sinner may come to be justified in the sight of God. The sovereign Grace of God , the Mediation of Christ , and Faith in the Blood of Christ , are all that he requireth thereunto . And whatever notions men may have about Justification in other respects , it will not be safe to venture on any other Resolution of this case and enquiry ; nor are we wiser than the Holy Ghost . Rom. Chap. 4. In the beginning of the fourth Chapter he confirms what he had before doctrinally declared , by a signal instance ; and this was of the Justification of Abraham , who being the Father of the Faithful , his Justification is proposed as the pattern of ours , as he expresly declares vers . 22 , 23 , 24. And some few things I shall observe on this instance in our passage unto the fifth Verse ; where I shall fix our Discourse . 1. He denies that Abraham was justified by Works , vers . 2. And ( 1. ) These Works were not those of the Jewish Law , which alone some pretend to be excluded from our Justification in this place . For they were the Works he performed some hundreds of years before the giving of the Law at Sinai : wherefore they are the Works of his Moral Obedience unto God that are intended . ( 2. ) Those Works must be understood which Abraham had then , when he is said to be justified in the Testimony produced unto that purpose ; But the Works that Abraham then had , were Works of Righteousness , performed in Faith and Love to God , Works of New Obedience under the Conduct and aids of the Spirit of God ; Works required in the Covenant of Grace . These are the Works excluded from the Justification of Abraham . And these things are plain , express and evident , not to be eluded by any Distinctions or Evasions . All Abraham's Evangelical Works are expresly excluded from his Justification before God. 2. He proves by the Testimony of Scripture , declaring the Nature and Grounds of the Justification of Abraham , that he was justified no other way , but that which he had before declared , namely by Grace through Faith in Christ Jesus , vers . 3. Abraham believed God ( in the Promise of Christ and his Mediation ) and it was counted unto him for righteousness , vers . 3. He was justified by Faith in the way before described ( for other Justification by Faith there is none ) in opposition unto all his own Works , and Personal Righteousness thereby . 3. From the same Testimony he declares how he came to be Partaker of that Righteousness whereon he was justified before God , which was by imputation ; it was counted or imputed unto him for Righteousness . The Nature of Imputation hath been before declared . 4. The especial Nature of this Imputation , namely that it is of Grace without respect unto Works , he asserts and proves , vers . 4. from what is ●●ntrary thereunto , Now to him that worketh is the reward ●ot reckon'd of Grace , but of Debt . Where Works are of any consideration , there is no room for that kind of Imputation whereby Abraham was justified , for it was a gracious Imputation , and that is not of what is our own antecedently thereunto , but what is made our own by that Imputation . For what is our own cannot be imputed unto us in a way of Grace , but only reckon'd ours in a way of Debt . That which is our own with all the effects of it , is due unto us . And therefore they who plead that Faith it self is imputed unto us , to give some countenance unto an Imputation of Grace , do say it is imputed not for what it is , for then it would be reckoned of Debt , but for what it is not . So Socinus , Cum fides imputatur nobis pro justitia , ideo imputatur quia nec ipsa fides justitia est , nec vere in se eam continet , De Servat . Part. 4. cap. 2. which kind of Imputation being indeed only a false Imagination , we have before disproved . But all works are inconsistent with that Imputation whereby Abraham was justified . It is otherwise with him that worketh , so as thereon to be justified , then it was with him . Yea , say some , all Works that are meritorious , that are performed with an opinion of Merit , that make the Reward to be of debt , are excluded , but other Works are not . This distinction is not learned from the Apostle . For according unto him , if this be merit and meritorious , that the Reward be reckon'd of Debt , then all Works in Justification are so . For without distinction or limitation he affirms , that unto him that worketh , the reward is not reckon'd of Grace , but of Debt . He doth not exclude some sort of Works , or Works in some sense , because they would make the reward of Debt , but affirms that all would do so unto the exclusion of gracious Imputation . For if the foundation of Imputation be in our selves , Imputation by Grace is excluded . In the fifth Verse the Sum of the Apostles Doctrine , which he had contended for , and what he had proved , is expressed . But to him that worketh not , but believeth on him that justifieth the ungodly , his Faith is counted for Righteousness . It is granted on all hands , that the close of the Verse his Faith is counted for Righteousness , doth express the Justification of the person intended . He is justified , and the way of it is , his Faith is counted or imputed . Wherefore the foregoing words declare the Subject of Justification , and its qualification , or the description of the Person to be justified with all that is required on his part thereunto . And first , it is said of him , that he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who worketh not . It is not required unto his Justification that he should not work , that he should not perform any Duties of Obedience unto God in any kind , which is working . For every person in the world is always obliged unto all Duties of Obedience , according to the light and knowledg of the Will of God , the means whereof is afforded unto him . But the expression is to be limited by the Subject matter treated of . He who worketh not , with respect unto Justification ; though not the design of the Person , but the Nature of the thing is intended . To say , he who worketh not is justified through believing , is to say that his Works whatever they be , have no influence into his Justification , nor hath God in justifying of him any respect unto them . Wherefore he alone who worketh not , is the subject of Justification , the person to be justified ; that is , God considereth no mans Works , no mans Duties of Obedience in his Justification ; seeing we are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely by his Grace . And when God affirmeth expresly , that he justifieth him who worketh not , and that freely by his Grace , I cannot understand what place our Works or Duties of Obedience , can have in our Justification . For why should we trouble our selves to invent of what consideration they may be in our Justification before God , when he himself affirms , that they are of none at all . Neither are the words capable of any evading interpretation . He that worketh not , is he that worketh not , let men say what they please , and distinguish as long as they will. And it is a boldness not to be justified , for any to rise up in opposition unto such express Divine Testimonies , however they may be harnessed with Philosophical Notions and arguings , which are but as Thorns and Briars , which the Word of God will pass through and consume . But the Apostle further adds in the description of the Subject of Justification that God justifieth the ungodly . This is that expression which hath stirred up so much wrath amongst many , and on the account whereof , some seem to be much displeased with the Apostle himself . If any other person dare but say that God justifieth the ungodly , he is presently reflected on , as one that by his Doctrine would overthrow the necessity of Godliness , Holiness , Obedience , or Good Works . For what need can there be of any of them , if God justifieth the ungodly ? Howbeit this is a Periphrasis of God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the ungodly ; this is his Prerogative and Property , as such will he be believed in and worshipped , which adds weight and Emphasis unto the Expression . And we must not foregoe this Testimony of the Holy Ghost , let men be as angry as they please . But the difference is about the meaning of the words . If so , it may be allowed without mutual offence , though we should mistake their proper sense . Only it must be granted , that God justifieth the ungodly . That is , say some , those who formerly were ungodly , not those who continue ungodly when they are justified . And this is most true . All that are justified were before ungodly ; and all that are justified are at the same instant made Godly . But the question is , whether they are Godly or Vngodly antecedently in any moment of time unto their Justification ; if they are considered as Godly , and are so indeed , then the Apostles words are not true , that God justifieth the ungodly ; for the contradictory Proposition is true , God justifieth none but the Godly . For these Propositions , God justifieth the ungodly , and God justifieth none but the Godly , are contradictory . For here are expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore , although in and with the Justification of a Sinner , he is made Godly , for he is endowed with that Faith which purifieth the heart , and is a vital Principle of all Obedience , and the Conscience is purged from Dead Works by the Blood of Christ ; yet antecedently unto his Justification he is ungodly and considered as ungodly , as one that worketh not , as one whose Duties and Obedience contribute nothing unto his Justification . As he worketh not , all works are excluded from being the causa per quam ; and as he is ungodly , from being the causa sine qua non of his Justification . The Qualification of the Subject , or the means on the part of the person to be justified , and whereby he becomes actually so to be , is Faith or believing . But believeth on him who justifieth the ungodly . That is , it is Faith alone . For it is the Faith of him who worketh not ; and not only so , but its especial object , God as justifying the ungodly , is exclusive of the concomitancy of any works whatever . This is Faith alone , or it is impossible to express Faith alone , without the literal use of that word alone . But Faith being asserted , in opposition unto all works of ours , unto him that worketh not , and its especial nature declared in its especial object , God as justifying the ungodly , that is , freely by his Grace , through the Redemption that is in Christ Jesus , no place is left for any Works to make the least approach towards our Justification before God , under the covert of any distinction whatever . And the nature of Justifying Faith is here also determined . It is not a meer assent unto Divine Revelations ; it is not such a firm assent unto them , as should cause us to yield Obedience unto all the Precepts of the Scripture , though these things are included in it ; but it is a believing on , and trusting unto him that justifieth the ungodly , through the Mediation of Christ. Concerning this Person , the Apostle affirmeth that his Faith is counted for Righteousness . That is , he is justified in the way and manner before declared . But there is a difference about the Sense of these words . Some say , the meaning of them is , that Faith as an Act , a Grace , a Duty or Work of ours , is so imputed . Others say , that it is Faith as it apprehends Christ and his Righteousness , which is properly imputed unto us , that is intended . So Faith they say justifieth , or is counted for Righteousness relatively , not properly , with respect unto its object ; and so acknowledg a Trope in the words . And this is fiercely opposed , as though they denied the express words of the Scripture , when yet they do but interpret this expression once only used , by many others , wherein the same thing is declared . But those who are for the first sense , do all affirm that Faith here is to be taken as including Obedience or Works , either as the form and essence of it , or as such necessary concomitants as have the same influence with it into our Justification , or are in the same manner the condition of it . But as herein they admit also of a Trope in the words which they so fiercely blame in others , so they give this sense of the whole , unto him that worketh not , but believeth in him that justifieth the ungodly , his Faith and Works are counted to him for Righteousness ; which is not only to deny what the Apostle affirms , but to assign unto him a plain contradiction . And , I do a little marvel that any unprejudiced person , should expound this Solitary Expression in such a sense , as is contradictory unto the design of the Apostle , the words of the same Period , and the whole ensuing Context . For that which the Apostle proposeth unto confirmation , which contains his whole design , is , that we are justified by the Righteousness which is of God by Faith in the blood of Christ. That this cannot be Faith it self , shall immediately be made evident ; And in the words of the Text , all Works are excluded , if any words be sufficient to exclude them . But Faith absolutely as a single Grace , Act and Duty of ours , much more as it includeth Obedience in it , is a Work , and in the later sense it is all Works . And in the ensuing Context , he proves that Abraham was not justified by Works . But not to be justified by Works , and to be justified by some Works , as Faith it self is a Work ; and if as such it be imputed unto us for Righteousness , we are justified by it as such ; are contradictory . Wherefore I shall oppose some few Arguments unto this feigned sense of the Apostles words . 1. To believe absolutely , as Faith is an Act and Duty of of ours , and Works , are not opposed ; for Faith is a Work an especial kind of Working . But Faith as we are justified by it , and Works , or to Work , are opposed . To him that worketh not , but believeth . So Gal. 2.16 . Eph. 2.8 . 2. It is the Righteousness of God that is imputed unto us . For we are made the Righteousness of God in Christ , 2 Cor. 5.21 . The Righteousness of God upon them that believe , Rom. 3.21 , 22. But Faith absolutely considered , is not the Righteousness of God , God imputeth unto us Righteousness without Works , Rom. 4.16 . But there is no intimation of a double Imputation of two sorts of Righteousnesses , of the Righteousness of God , and that which is not so . Now Faith absolutely considered , is not The Righteousness of God. For , 1. That whereunto the Righteousness of God is revealed , whereby we believe and receive it , is not its self the Righteousness of God. For nothing can be the cause or means of of it self : But the Righteousness of God is revealed unto Faith , Rom. 1.16 . And by it is it received , Rom. 3.22 . Chap. 5.11 . 2. Faith is not the Righteousness of God which is by Faith : But the Righteousness of God which is imputed unto us is , the Righteousness of God which is by Faith , Rom. 3.22 . Phil. 3.9 . 3. That whereby the Righteousness of God is to be sought , obtained , and submitted unto , is not that Righteousness it self . But such is Faith , Rom. 9.30 , 31. Chap. 10.30 . 4. The Righteousness which is imputed unto us , is not our own antecedently unto that Imputation . That I may be found in him , not having my own Righteousness , Phil. 3.9 . But Faith is a mans own . Shew me thy Faith , I will shew thee my Faith , Jam. 2.18 . 5. God imputeth Righteousness unto us , Rom. 4.6 . And that Righteousness which God imputeth unto us , is the Righteousness whereby we are justified , for it is imputed unto us that we may be justified . But we are justified by the Obedience and Blood of Christ. By the Obedience of one we are made Righteous , Rom. 5.19 . Much more now being justified by his Blood , v. 9. He hath put away Sin by the Sacrifice of himself , Heb. 9.26 . Isai. 53.11 . By his knowledg shall my righteous Servant justifie many , for he shall bear their Iniquities . But Faith is neither the Obedience , nor the Blood of Christ. 6. Faith , as we said before , is our own . And that which is our own may be imputed unto us . But the discourse of the Apostle is about that which is not our own antecedently unto Imputation , but is made ours thereby , as we have proved ; for it is of Grace . And the Imputation of what is really our own unto us antecedently unto that Imputation , is not of Grace in the sense of the Apostle . For what is so imputed , is imputed for what it is , and nothing else . For that Imputation is but the Judgment of God concerning the thing imputed , with respect unto them whose it is . So the Fact of Phineas was imputed unto him for Righteousness . God judged it , and declared it to be a Righteous rewardable act . Wherefore if our Faith and Obedience be imputed unto us , that Imputation is only the Judgment of God that we are Believers and Obedient . The Righteousness of the Righteous , saith the Prophet , shall be upon him and the wickedness of the wicked shall be upon him , Ezek. 18.20 . As the wickedness of the wicked is upon him , or is imputed unto him , so the Righteousness of the Righteous is upon him , or is imputed unto him . And the wickedness of the wicked is on him , when God judgeth him wicked as his Works are . So is the Righteousness of a man upon him , or imputed unto him , when God judgeth of his Righteousness as it is . Wherefore if Faith absolutely considered , be imputed unto us as it contains in it self , or as it is accompanied with Works of Obedience : then it is imputed unto us , either for a perfect Righteousness which it is not , or for an imperfect Righteousness which it is ; or the Imputation of it , is the accounting of that to be a perfect Righteousness , which is but imperfect ; but none of these can be affirmed . 1. It is not imputed unto us for a perfect Righteousness , the Righteousness required by the Law , for so it is not . Episcopius confesseth in his disputation , Disput. 43. § . 7 , 8. that the Righteousness which is imputed unto us must be absolutissima & perfectissima , most absolute and most perfect . And thence he thus defineth the Imputation of Righteousness unto us , name ] y that it is , gratiosa Divinae mentis aestimatio , qua credentem in filium suum , eo loco reputat ac si perfecte justus esset ac legi & voluntati ejus per omnia semper paruisset . And no man will pretend , that Faith is such a most absolute and most perfect righteousness , as that by it the Righteousness of the Law should be fulfilled in us , as it is by that Righteousness which is imputed unto us . 2. It is not imputed unto us for what it is , an imperfect Righteousness . For , ( 1. ) This would be of no advantage unto us . For we cannot be justified before God by an imperfect Righteousness , as is evident in the Prayer of the Psalmist , Psal. 143.2 . Enter not into judgment with thy servant , for in thy sight no man living , ( no Servant of thine who hath the most perfect , or highest measure of imperfect Righteousness ) shall be justified . ( 2. ) The Imputation of any thing unto us , that was ours antecedently unto that Imputation , for what it is , and no more , is contrary unto the Imputation described by the Apostle , as hath been proved . 3. This Imputation pleaded for , cannot be a judging of that to be a perfect Righteousness which is imperfect . For the Judgment of God is according to Truth . But without judging it to be such , it cannot be accepted as such . To accept of any thing , but only for what we judg it to be , is to be deceived . Lastly , if Faith , as a Work be imputed unto us , then it must be as a Work wrought in Faith. For no other Work is accepted with God. Then must that Faith also wherein it is wrought be imputed unto us ; for that also is Faith and a good Work. That therefore must have another Faith from whence it must proceed . And so in infinitum . Many other things there are in the ensuing Explication of the Justification of Abraham , the nature of his Faith and his Righteousness before God , with the application of them unto all that do believe , which may be justly pleaded unto the same purpose with those passages of the Context which we have insisted on . But if every Testimony should be pleaded which the Holy Ghost hath given unto this Truth , there would be no end of writing . One thing more I shall observe and put an end unto our discourse on this Chapter . Vers. 6 , 7 , 8. The Apostle pursues his Argument to prove the freedom of our Justification by Faith , without respect unto Works , through the Imputation of Righteousness in the instance of pardon of Sin , which essentially belongeth thereunto . And this he doth by the Testimony of the Psalmist , who placeth the blessedness of a man in the Remission of Sins . His design is not thereby to declare the full nature of Justification , which he had done before , but only to prove the freedom of it from any respect unto Works in the instance of that essential part of it . Even as David also describeth the blessedness of the man unto whom God imputeth Righteousness without Works ( which was the only thing he designed to prove by this Testimony ) saying , Blessed are they whose Iniquities are forgiven . He describes their blessedness by it , not that their whole blessedness doth consist therein ; but this concurs unto it wherein no respect can possibly be had unto any Works whatever . And he may justly from hence describe the blessedness of a man , in that the Imputation of Righteousness , and the Non-Tmputation of Sin ( both which the Apostle mentioneth distinctly ) wherein his whole blessedness as unto justification doth consist , are inseparable . And because Remission of Sin is the first part of Justification , and the principal part of it , and hath the Imputation of Righteousness always accompanying it , the blessedness of a man may be well described thereby . Yea , whereas all Spiritual Blessings go together in Christ , Eph. 1.3 . A mans blessedness may be described by any of them . But yet the Imputation of Righteousness , and the Remission of Sin are not the same , no more than Righteousness imputed , and Sin remitted are the same . Nor doth the Apostle propose them as the same , but mentioneth them distinctly , both being equally necessary unto our compleat Justification , as hath been proved . Chap. 5. Vers. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. Wherefore as by one man Sin entred into the world and death by Sin ; and so death passed upon all men , for that all have sinned . For until the Law Sin was in the world : But Sin is not imputed when there is no Law. Nevertheless death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression , who is the figure of him that was to come : But not as the offence , so also is the free gift . For if through the offence of one , many be dead , much more the grace of God , and the gift by Grace , which is by one man , Jesus Christ , hath abounded unto many . And not as it was by one that sinned , so is the gift : For the Judgment was by one to condemnation ; but the free gift is of many offences unto Justification . For if by one mans offence death reigned by one ; much more they which receive abundance of Grace , and of the gift of Righteousness , shall reign in life by one , Jesus Christ. Therefore as by the offence of one , Judgment came upon all men to condemnation : Even so by the Righteousness of one , the free gift came upon all men unto Justification of life . For as by one mans disobedience many were made Sinners : So by the obedience of one , shall many be made Righteous . Moreover the Law entred that the offence might abound : But where Sin abounded , Grace did much more abound : That as Sin hath reigned unto death , even so might Grace reign through Righteousness unto eternal life , by Jesus Christ our Lord. The Apostle Chap. 3.27 . affirms , That in this matter of Justification , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting , is excluded . But here in the Verse foregoing , he grants a boasting or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And not only so , but we also glory in God ; he excludes boasting in our selves , because there is nothing in us to procure or promote our own Justification . He allows it us , in God , because of the eminency and excellency of the way and means of our Justification , which in his Grace he hath provided . And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting in God here allowed us , hath a peculiar respect unto what the Apostle had in prospect further to discourse of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not only so , includes what he had principally treated of before , concerning our Justification so far , as it consists in the pardon of sin . For although he doth suppose , yea , and mention the imputation of Righteousness also unto us ; yet principally he declares our Justification by the pardon of sin , and our freedom from condemnation , whereby all boasting in our selves , is excluded . But here he designs a further progress , as unto that whereon our glorying in God , on a right and title freely given us unto eternal life , doth depend . And this is the Imputation of the Righteousness and Obedience of Christ unto the Justification of life , or the reign of Grace , through Righteousness , unto eternal Life . Great complaints have been made by some concerning the obscurity of the discourse of the Apostle in this place , by reason of sundry Ellipses , Antapodota , Hyperbata , and other Figures of Speech , which either are , or are feigned to be therein . Howbeit I cannot but think , that if Men acquainted with the common principles of Christian Religion , and sensible in themselves of the nature and guilt of our original apostasie from God , would without prejudice read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this place of the Scripture , they will grant that the design of the Apostle is to prove ; that as the sin of Adam was imputed unto all Men unto condemnation , so the Righteousness and Obedience of Christ is imputed unto all that believe unto the Justification of life . The sum of it is given by Theodoret , Dial. 3. Vide , quomodo quae Christi sunt cum iis quae sunt Adami conferantur , cum morbo medicina , cum vulnere emplastrum , cum Peccato justitia , cum execratione benedictio , cum condemnatione remissio , cum transgressione obedientia , cum morte vita , cum inferis regnum , Christus cum Adam , homo cum homine . The differences that are among Interpreters about the Exposition of these words , relate unto the use of some Particles , Prepositions , and the dependance of one passage upon another ; on none of which the confirmation of the truth pleaded for doth depend . But the plain design of the Apostle , and his express Propositions are such , as if Men could but acquiesce in them , might put an end unto this controversie . Socinus acknowledgeth that this place of Scripture doth give , as he speaks the greatest occasion unto our opinion in this matter : For he cannot deny , but , at least , a great appearance of what we believe , is represented in the words of the Apostle . He doth therefore use his utmost endeavor to wrest and deprave them : And yet , although most of his Artifices are since traduced into the Annotations of others upon the place , he himself produceth nothing material , but what is taken out of Origen , and the Comment of Pelagius on this Epistle , which is extant in the Works of Jerome , and was urged before him by Erasmus . The substance of what he pleads for is , That the actual transgression of Adam is not imputed unto his posterity , nor a depraved nature from thence communicated unto them . Only whereas he had incurred the penalty of death , all that derive their nature from him in that condition , are rendred subject unto death also . And as for that corruption of nature which is in us , or a proneness unto sin , it is not derived from Adam , but is an habit contracted by many continued acts of our own . So also on the other hand , that the Obedience or Righteousness of Christ , is not imputed unto us . Only when we make our selves to become his Children by our obedience unto him ; he having obtained eternal life for himself by his obedience unto God , we are made partakers of the benefits thereof . This is the substance of his long Disputation on this subject , De Servator . lib. 4. cap. 6. But this is not to expound the words of the Apostle , but expresly to contradict them , as we shall see in the insuing consideration of them . I intend not an Exposition of the whole discourse of the Apostle , but only of those passages in it , which evidently declare the way and manner of our Justification before God. A comparison is here proposed and pursued between the First Adam , by whom sin was brought into the World ; and the Second Adam , by whom it is taken away . And a comparison it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of things contrary , wherein there is a similitude in some things , and a dissimilitude in others , both sorts illustrating the truth declared in it . The general Proposition of it is contained in Ver. 12. As by one Man sin entred into the World , and death by sin ; and so death passed on all Men , for that all have sinned . The entrance of sin and punishment into the World , was by one Man ; and that by one sin as he afterward declares . Yet were they not confined unto the person of that one Man , but belonged equally unto all . This the Apostle expresseth inverting the order of the Effect and Cause . In the entrance of it , he first mentions the cause or sin , and then the effect or punishment , By one Man sin entred into the World , and Death by sin : But in the Application of it unto all Men , he expresseth first the effect , and then the cause ; Death passed on all Men , for that all had sinned . Death on the first entrance of sin , passed on all ; that is , all Men became liable and obnoxious unto it , as the punishment due to sin . All Men that ever were , are , or shall be , were not then existent in their own persons . But yet were they all of them , then , upon the first entrance of sin , made subject to death , or liable unto punishment . They were so by vertue of Divine Constitution upon their foederal existence in the one Man that sinned . And actually they became obnoxious in their own persons unto the sentence of it , upon their first natural existence being born children of wrath . It is hence manifest what sin it is that the Apostle intends , namely , The actual sin of Adam ; the one sin of that one common person whilest he was so . For although the corruption and depravation of our nature , doth necessarily insue thereon , in every one that is brought forth actually in the World by Natural Generation ; yet is it the guilt of Adams actual sin alone , that rendred them all obnoxious unto death upon the First entrance of sin into the World. So death entred by sin , the guilt of it , obnoxiousness unto it , and that with respect unto all Men universally . Death here compriseth the whole punishment due unto sin , be it what it will , concerning which we need not here to dispute . The wages of sin is death , Rom. 6.23 . and nothing else . Whatever sin deserves in the Justice of God. whatever punishment God at any time appointed or threatned unto it , it is comprised in death : In the day thou eatest thereof , thou shalt die the death . This therefore the Apostle lays down as the foundation of his discourse , and of the comparison which he intends ; namely , that in and by the actual sin of Adam , all Men are made liable unto death , or unto the whole punishment due unto sin . That is , the guilt of that sin is imputed unto them . For nothing is intended by the imputation of sin unto any , but the rendring them justly obnoxious unto the punishment due unto that sin . As the not imputing of sin , is the freeing of Men from being subject or liable unto punishment . And this sufficiently evidenceth the vanity of the Pelagian Gloss that Death passed upon all , meerly by vertue of natural propagation from him who had deserved it , without any imputation of the guilt of sin unto them ; which is a contradiction unto the plain words of the Apostle . For it is the guilt of sin , and not natural propagation that he affirms to be the cause of Death . Having mentioned sin and death , the one as the only cause of the other , the guilt of sin of the punishment of death , sin deserving nothing but death , and death being due unto nothing but sin , he declares how all Men universally became liable unto this punishment , or guilty of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo omnes peccaverunt ; in whom all have sinned . For it relates unto the one Man that sinned , in whom all sinned ; which is evident from the effect thereof , in as much as in him all died , 1 Cor. 15.22 . Or as it is here , on his sin Death passed on all Men. And this is the evident sense of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not unusual in the Scripture . See Matth. 15.5 . Rom. 4.18 . Chap. 5.2 . Phil. 1.3 . Heb. 9.17 . And it is so often used by the best Writers in the Greek Tongue : So Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , modus in omnibus rebus optimus . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in vobis situm est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc in me situm est . And this reading of the words is contended for by Austine against the Pelagians rejecting their eo quod or propterea . But I shall not contend about the reading of the words . It is the artifice of our adversaries to perswade Men , that the force of our Argument to prove from hence the imputation of the sin of Adam unto his posterity , doth depend solely upon this interpretation of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by , in whom . We shall therefore grant them their desire , that they are better rendred by eo quod , propterea , or quatenus ; in as much , because . Only we must say , that here is a reason given , Why Death passed on all Men , in as much as all have sinned , that is , in that sin whereby death entred into the World. It is true ! Death by vertue of the original constitution of the Law , is due unto every sin , when ever it is committed . But the present inquiry is , how Death passed at once on all Men , how they came liable and obnoxious unto it upon its first entrance by the actual sin of Adam ; which cannot be by their own actual sin . Yea the Apostle in the next Verses affirms , That death passed on them also , who never sinned actually , or as Adam did , whose sin was actual . And if the actual sins of Men in imitation of Adams sin were intended , then should Men be made liable to Death , before they had sinned . For Death upon its first entrance into the World , passed on all Men , before any one Man had actually sinned , but Adam only . But that Men should be liable unto Death , which is nothing but the punishment of sin , when they have not sinned , is an open contradiction . For although God by his sovereign Power might inflict Death on an innocent Creature , yet that an innocent Creature should be guilty of death is impossible . For to be guilty of death , is to have sinned . Wherefore this expression , In as much as all have sinned , expressing the desert and guilt of death , then when sin and death first entred into the World , no sin can be intended in it , but the sin of Adam , and our interest therein ; Eramus enim omnes ille unus homo . And this can be no otherwise , but by the imputation of the guilt of that sin unto us . For the act of Adam not being ours inherently and subjectively , we cannot be concerned in its Effect , but by the imputation of its guilt . For the communication of that unto us which is not inherent in us , is , that which we intend by imputation . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the intended collation , which I have insisted the longer on , because the Apostle lays in it the foundation of all that he afterwards infers , and asserts in in the whole comparison . And here some say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his discourse , that is , he layeth down the Proposition on the part of Adam , but doth not shew what answereth to it on the contrary in Christ. And Origen gives the reason of the silence of the Apostle herein , namely , Lest what is to be said therein , should be abused by any unto sloth and negligence . For whereas he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as , which is a note of similitude ) By one Man sin entred into the World , and Death by sin ; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reddition should be , So by one , Righteousness entred into the World , and Life by Righteousness . This he acknowledgeth to be the genuine filling up of the comparison , but was not expressed by the Apostle , Lest Men should abuse it unto negligence or security , supposing that to be done already , which should be done afterwards . But as this plainly contradicts and everts most of what he further asserts in the Exposition of the place ; so the Apostle concealed not any Truth upon such considerations . And as he plainly expresseth that which is here intimated , Ver. 19. So he shews how foolish and wicked any such imaginations are , as suppose that any countenance is given hereby unto any , to indulge themselves in their sins . Some grant , therefore , that the Apostle doth conceal the Expression of what is ascribed unto Christ , in opposition unto what he had affirmed of Adam and his sin , unto Ver. 19. But the truth is , it is sufficiently included in the close of Ver. 14. where he affirms of Adam , that in those things whereof he treats , He was the Figure of him that was to come . For the way and manner whereby he introduced Righteousness and Life , and communicated them unto Men , answered the way and manner whereby Adam introduced sin and death which passed on all the World. Adam being the Figure of Christ , look how it was with him , with respect unto his Natural Posterity as unto sin and death ; so it is with the Lord Christ , the Second Adam , and his Spiritual Posterity , with respect unto Righteousness and Life . Hence we argue , If the actual sin of Adam was so imputed unto all his posterity , as to be accounted their own sin unto condemnation , then is the actual obedience of Christ , the Second Adam imputed unto all his Spiritual Seed , that is , unto all Believers unto Justification . I shall not here further press this Argument , because the ground of it will occur unto us afterwards . The two next Verses containing an Objection and an Answer returned unto them , wherein we have no immediate concernment , I shall pass by . Vers. 15 , 16. The Apostle proceeds to explain his Comparison in those things , wherein there is a dissimilitude between the comparates . But not as the offence , so is the free gift ; for if through the offence of one many be dead , much more the Grace of God , and the gift by Grace , by one Man Jesus Christ , hath abounded unto many . The opposition is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other ; between which , a dissimilitude is asserted , not as unto their opposite effects of Death and Life , but only as unto the degrees of their efficacy , with respect unto those effects , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offence , the fall , the sin , the transgression ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the disobedience of one , Ver. 19. Hence the first sin of Adam , is generally called the fall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which is opposed hereunto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Donum , Donum gratuitum ; Beneficium , id quod Deus gratificatur ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is immediately explained . The grace of God , and the free gift by grace , through Jesus Christ. Wherefore , although this word , in the next verse , doth precisely signifie the Righteousness of Christ , yet here it comprehends all the causes of our Justification , in opposition unto the fall of Adam , and the entrance of sin thereby . The consequent and effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the offence , the fall , is , that many be dead . No more is here intended by many , but only that the effects of that one offence were not confined unto one : And if we inquire who , or how many those many are , the Apostle tells us , that they are all Men universally , that is , all the posterity of Adam . By this one offence , because they all sinned , therein they are all dead ; that is , rendered obnoxious and liable unto death , as the punishment due unto that one offence . And hence also it appears , how vain it is to wrest those words of Ver. 12. In as much as all have sinned , unto any other sin , but the first sin in Adam ; seeing it is given as the reason why death passed on them , it being here plainly affirmed , That they are dead , or that death passed on them by that one offence . The efficacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the free gift opposed hereunto , is expressed , as that which abounded much more . Besides the thing it self asserted , which is plain and evident , the Apostle seems to me to argue the equity of our Justification by Grace , through the obedience of Christ , by comparing it with the condemnation that befel us by the sin and disobedience of Adam . For if it were just , meet , and equal that all Men should be made subject unto condemnation for the sin of Adam ; it is much more so , that those who believe , should be justified by the obedience of Christ , through the grace and free donation of God. But wherein , in particular the gift by Grace , abounded unto many , above the efficacy of the fall to condemn , he declares afterwards . And , that whereby we are freed from condemnation , more eminently then we are made obnoxious unto it by the fall and sin of Adam , by that alone we are justified before God. But this is by the grace of God , and the gift by Grace , through Jesus Christ alone ; which we plead for Ver. 16. Another difference between the comparates is expressed , or rather the instance is given in particular of the dissimilitude asserted in general before . And not as it was by one that sinned , so is the gift ; for the judgment was by one to condemnation ; but the free gift is of many offences unto Justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By one that sinned , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one sin , one offence , the one sin of that one Man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render judgment . Most Interpreters do it by reatus , guilt , or crimen , which is derived from it . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicium , is used in the Hebrew for guilt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jere. 26.11 . The judgment of death is to this Man , this Man is guilty of death , hath deserved to die . First therefore there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin , the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Man that sinned ; it was his actual sin alone . Thence followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reatus , guilt ; this was common unto all . In and by that one sin , guilt came upon all . And the end hereof , that which it rendered Men obnoxious unto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemnation ; guilt unto condemnation ; and this guilt unto condemnation which came upon all , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one person , or sin . This is the order of things on the part of Adam , ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one sin . ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt that thereon insued unto all . ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation which that guilt deserved . And their Antitheta or Opposites in the Second Adam , are ( 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free donation of God. ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Grace it self , or the Righteousness of Christ. ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Justification of Life . But yet though the Apostle doth thus distinguish these things to illustrate his comparison and opposition , yet that which he intends by them all , is the Righteousness and Obedience of Christ , as he declares Ver. 18 , 19. This in the matter of our Justification , he ( 1. ) calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the free gratuitous grant of it by Grace of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and ( 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto us who receive it . A free gift it is unto us ; and ( 3. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto its effect of making us righteous . Whereas therefore , by the sin of Adam imputed unto them , guilt came on all men unto condemnation , we must inquire wherein the free gift was otherwise . Not as by one that sinned , so was the gift . And it was so in two things : For ( 1. ) Condemnation came upon all by one offence . But being under the guilt of that one offence , we contract the guilt of many more innumerable . Wherefore if the free gift had respect only unto that one offence , and intended it self no further , we could not be delivered ; wherefore it is said to be of many offences , that is , of all our sins and trespasses whatever . ( 2. ) Adam and all his posterity in him , were in a state of acceptation with God , and placed in a way of obtaining eternal life and blessedness , wherein God himself would have been their reward . In this estate by the entrance of sin , they lost the favor of God , and incurred the guilt of death or condemnation , for they are the same . But they lost not an immediate right and title unto life and blessedness . For this they had not , nor could have before the course of obedience prescribed unto them was accomplished . That therefore , which came upon all by the one offence , was the loss of Gods favor in the approbation of their present state , and the judgment or guilt of death and condemnation . But an immediate right unto eternal life , by that one sin was not lost . The free gift is not so : For as by it we are freed , not only from one sin , but from all our sins , so also by it we have a right and title unto eternal life . For therein Grace reigns through Righteousness unto eternal life , Ver. 22. The same truth is further explained and confirmed , Ver. 17. For if by one Mans offence death reigned by one , much more they which receive abundance of Grace , and of the gift of Righteousness , shall reign in life by one Jesus Christ. The design of the Apostle having been sufficiently manifested in our observations on the former Verses , I shall from this only observe those things which more immediately concern our present subject . And ( 1. ) it is worth observation , with what variety of expressions the Apostle sets forth the Grace of God in the Justification of Believers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nothing is omitted that may any way express the freedom , sufficiency , and efficacy of Grace unto that end . And although these terms seem some of them to be coincident in their signification , and to be used by him promiscuously , yet do they every one include something that is peculiar , and all of them set forth the whole work of Grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to me , to be used in this Argument for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the foundation of a cause in tryal , the matter pleaded , whereon the person tried is to be acquitted and justified . And this is the Righteousness of Christ ; of one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a free donation is exclusive of all desert and conditions on our part , who do receive it . And it is that whereby we are freed from condemnation , and have a right unto the Justification of life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the free grace and favor of God , which is the original or efficient cause of our Justification , as was declared Chap. 3.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been explained before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abundance of grace , is added to secure Believers of the certainty of the effect . It is that whereunto nothing is wanting unto our Justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the free grant of that Righteousness which is imputed unto us unto the Justification of life , afterwards called the obedience of Christ. Be Men as wise and learned as they please , it becomes us all to learn to think , and speak of those Divine Mysteries from this Blessed Apostle , who knew them better then we all , and besides , wrote by divine inspiration . And it is marvellous unto me , how Men can break through the fence that he hath made about the grace of God , and obedience of Christ in the work of our Justification before God , to introduce their our own Works of Obedience , and to find a place for them therein . But the design of Paul and some Men in declaring this point of our Justification before God , seems to be very opposite and contrary . His whole discourse is concerning the Grace of God , the Death , Blood , and Obedience of Christ , as if he could never sufficiently satisfie himself in the setting out , and declaration of them , without the least mention of any works or duties of our own , or the least intimation of any use that they are of herein . But all their pleas are for their own works and duties ; and they have invented as many terms to set them out by , as , the Holy Ghost hath used for the expression and declaration of the Grace of God. Instead of the words of Wisdom before mentioned , which the Holy Ghost hath taught , wherewith he fills up his discourse , theirs are filled with conditions , preparatory dispositions , merits , causes , and I know not what trappings for our own works . For my part I shall chuse rather to learn of him , and accommodate my conceptions and expressions of Gospel Mysteries , and of this , in especial , concerning our Justification , unto his who cannot deceive me ; than trust to any other conduct , how specious soever its pretences may be . 2. It is plain in this Verse , that no more is required of any one unto Justification , but that he receive the abundance of Grace , and the gift of Righteousness . For this is the description that the Apostle gives of those that are justified , as unto any thing that on their part is required . And as this excludes all Works of Righteousness which we do ; for by none of them do we receive the abundance of Grace , and the gift of Righteousness ; so it doth also the imputation of Faith it self unto our Justification , as it is an act and duty of our own : For Faith is that whereby we receive the gift of Righteousness , by which we are justified . For it will not be denied , but that we are justified by the gift of Righteousness , or the Righteousness which is given unto us ; for by it have we right and title unto life . But our Faith is not this gift , for that which receiveth , and that which is received , are not the same . 3. Where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abounding grace , superabounding grace , exerted in our Justification , no more is required thereunto . For how can it be said to abound , yea , to superabound , not only to the freeing of us from condemnation ; but the giving of us a title unto life , if in any thing it is to be supplied , and eeked out by works and duties of our own . The things intended do fill up these expressions , although to some they are but an empty noise . 4. There is a gift of Righteousness required unto our Justification , which all must receive , who are to be justified . And all are justified who do receive it ; for they that receive it shall reign in life by Jesus Christ. And hence it follows , ( 1. ) That the Righteousness whereby we are justified before God , can be nothing of our own , nothing inherent in us , nothing performed by us . For it is that which is freely given us , and this donation is by imputation : Blessed is the Man unto whom the Lord imputeth Righteousness , Chap. 4.6 . And by Faith we receive what is so given and imputed , and otherwise we contribute nothing unto our participation of it . This it is to be justified in the sense of the Apostle , ( 2. ) It is such a Righteousness as gives right and title unto eternal life . For they that receive it , shall reign in life . Wherefore it cannot consist in the pardon of sin alone . For ( 1. ) the pardon of sin can in no tolerable sense be called the gift of Righteousness . Pardon of sin is one thing , and Righteousness another . ( 2. ) Pardon of sin doth not give right and title unto eternal life . It is true , he whose sins are pardoned shall inherit eternal life ; but not meerly by vertue of that pardon , but through the imputation of Righteousness which doth inseparably accompany it , and is the ground of it . The description which is here given of our Justification by Grace , in opposition unto the condemnation , that we were made liable unto by the sin of Adam , and in exaltation above it , as to the efficacy of Grace above that of the first sin , in that thereby not one but all sins are forgiven , and not only so , but a right unto life eternal is communicated unto us , is this , That we receive the Grace of God , and the gift of Righteousness , which gives us a right unto life by Jesus Christ. But this is to be justified by the Imputation of the Righteousness of Christ received by Faith alone . The conclusion of what hath been evinced in the management of the comparison insisted on is fully expressed and further confirmed Ver. 18 , 19. Ver. 18. Therefore as by the offence of one judgment came upon all Men unto condemnation , even so by the Righteousness of one , the free gift came upon all Men unto the Justification of life . So we read the words . By the offence of one ; the Greek Copies vary here . Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom Beza followeth , and our Translation in the Margin ; by one offence ; most by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the offence of one ; and so afterwards as unto Righteousness ; but both are unto the same purpose . For the one offence intended , is the offence of one , that is , of Adam : And the one Righteousness is the Righteousness of one , Jesus Christ. The Introduction of this Assertion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the note of a Syllogistical inference , declares what is here asserted to be the substance of the truth pleaded for . And the comparison is continued , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things have themselves after the same manner . That which is affirmed on the one side , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the sin or fall of one , on all Men unto condemnation , that is , Judgment , say we , repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing Verse . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is guilt , and that only . By the sin of one , all Men became guilty , and were made obnoxious unto condemnation . The guilt of it is imputed unto all Men. For no otherwise can it come upon them unto condemnation , no otherwise can they be rendered obnoxious unto death and judgment on the account thereof . For we have evinced that by death and condemnation in this disputation of the Apostle , the whole punishment due unto sin , is intended . This therefore is plain and evident on that hand . In answer hereunto , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one as to the causality of Justification , is opposed unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other , as unto its causality unto , or of condemnation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By the Righteousness of one . That is , the Righteousness that is pleadable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Justification . For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Righteousness pleaded for Justification . By this , say our Translators , the free gift came upon all ; repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing Verse , as they had done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before on the other hand . The Syriack Translation renders the words without the aid of any supplement : Therefore as by the sin of one , condemnation was unto all men , so by the Righteousness of one , Justification unto life shall be unto all Men. And the sense of the words is so made plain without the supply of any other word into the Text. But whereas in the original the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in the later clause , somewhat from his own foregoing words , is to be supplied to answer the intention of the Apostle . And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosa donatio , the free grant of Righteousness ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of Righteousness unto Justification . The Righteousness of one Christ Jesus , is freely granted unto all Believers , to the Justification of life . For the all Men here mentioned are described by , and limited unto them that receive the abundance of Grace , and the gift of Righteousness by Christ , Ver. 17. Some vainly pretend from hence a general grant of righteousness and life unto all men , whereof the greatest part are never made partakers ; then which nothing can be more opposite nor contradictory unto the Apostles design . Men are not made guilty of condemnation from the Sin of Adam , by such a Divine constitution , as that they may , or on some conditions may not be obnoxious thereunto , Every one so soon as he actually exists , and by vertue thereof is a descendant from the first Adam , is actually in his own person liable thereunto , and the wrath of God abideth on him . And no more are intended on the other side , but those only who by their relation through Faith unto the Lord Christ the second Adam , are actually interessed in the Justification of life . Neither is the controversie about the universality of Redemption by the Death of Christ herein concerned . For those by whom it is asserted , do not affirm that it is thence necessary that the free gift unto the Justification of life , should come on all , for that they know it doth not do . And of a provision of Righteousness and life for men in case they do believe , although it be true , yet nothing is spoken in this place . Only the certain Justificatin of them that believe , and the way of it is declared . Nor will the Analogy of the Comparison here insisted on , admit of any such interpretation . For the all on the one hand , are all and only those who derive their being from Adam by natural propagation . If any man might be supposed not to do so , he would not be concerned in his Sin or Fall. And so really it was with the man Christ Jesus . And those on the other hand , are only those who derive a spiritual life from Christ. Suppose a man not to do so , and he is no way interessed in the Righteousness of the one unto the Justification of life . Our Argument from the words is this ; As the Sin of one that came on all unto condemnation , was the Sin of the first Adam imputed unto them , so the Righteousness of the one unto the Justification of life that comes on all Believers , is the Righteousness of Christ imputed unto them . And what can be more clearly affirmed or more evidently confirmed than this is by the Apostle , I know not . Yet is it more plainly expressed , v. 19. For as by one mans Disobedience many were made Sinners ; so by the Obedience of one shall many be made Righteous . This is well explained by Cyrillus Alexandrinus in Joan. Lib. 11. Cap. 25. Quemadmodum praevaricatione primi hominis ut in primitiis generis nostri , morti addicti fuimus ; eodem modo per obedientiam & justitiam Christi , in quantum seipsum legi subjecit , quamvis legis author esset , benedictio & vivificatio quae per spiritum est , ad totam nostram penetravit naturam . And by Leo. Epist. 12. ad Juvenalem . Vt autem reparet omnium vitam , recepit omnium causam ; ut sicut per unius reatum omnes facti fuerunt peccatores , ita per unius innocentiam omnes fierent innocentes ; inde in homines manaret justitia , ubi est humana suscepta natura . That which he before called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he now expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Disobedience and Obedience . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Adam or his Disobedience was his actual transgression of the Law of God. Hereby , saith the Apostle , many were made Sinners . Sinners in such a sense as to be obnoxious unto Death and Condemnation . For liable unto Death they could not be made , unless they were first made Sinners or guilty . And this they could not be , but that they are esteemed to have sinned in him , whereon the guilt of his Sin was imputed unto them . This therefore he affirms , namely that the actual sin of Adam was so the sin of all men , as that they were made sinners thereby , obnoxious unto Death and Condemnation . That which he opposeth hereunto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Obedience of one , that is , of Jesus Christ. And this was the Actual Obedience that he yielded unto the whole Law of God. For as the Disobedience of Adam was his actual Transgression of the whole Law ; so the Obedience of Christ was his actual accomplishment or fulfilling of the whole Law. This the Antithesis doth require . Hereby many are made Righteous . How ? By the Imputation of that Obedience unto them . For so and no otherwise , are men made Sinners by the Imputation of the Disobedience of Adam . And this is that which gives us a right and title unto eternal life ; as the Apostle declares , vers . 21. That as Sin reigned unto death ; so might Grace reign through Righteousness unto eternal life . This Righteousness is no other but the Obedience of one , that is , of Christ , as it is called , vers . 18. And it is said to come upon us , that is , to be imputed unto us ; For blessed is the man unto whom God imputeth Righteousness . And hereby we have not only deliverance from that Death and Condemnation whereunto we were liable by the Sin of Adam , but the Pardon of many Offences , that is , of all our Personal Sins , and a right unto life eternal through the Grace of God ; for we are justified freely by his Grace through the Redemption that is in Christ Jesus . And these things are thus plainly and fully delivered by the Apostle , unto whose sense and expressions also ( so far as may be ) it is our Duty to accommodate ours . What is offered in opposition hereunto , is so made up of Exceptions and Evasions , perplexed Disputes , and leadeth us so far off from the plain words of the Scripture , that the Conscience of a convinced Sinner knows not what to fix upon to give it rest and saisfaction , nor what it is that is to be believed unto Justification . Piscator in his Scholia on this Chapter and elsewhere , insisteth much on a specious Argument against the Imputation of the Obedience of Christ unto our Justification . But it proceedeth evidently on an open mistake and false supposition , as well as it is contradictory unto the plain words of the Text. It is true which he observes and proves , that our Redemption , Reconciliation , Pardon of Sin , and Justifiation are often ascribed unto the Death and Blood of Christ in a signal manner . The reasons of it have partly been intimated before , and a further account of them , shall be given immediately . But it doth not thence follow , that the Obedience of his life wherein he fulfilled the whole Law , being made under it for us , is excluded from any causality therein , or is not imputed unto us . But in opposition thereunto he thus argueth . Si obedientia vitae Christi nobis ad justitiam imputaretur , non fuit opus Christum pro nobis mori ; mori enim necesse fuit pro nobis injustis , 1 Pet. 3.18 . Quod si ergo justi effecti sumus per vitam illius , causa nulla relicta fuit cur pro nobis moreretur ; quia justitia Dei non patitur ut puniat justos . At punivit nos in Christo , seu quod idem valet punivit Christum pro nobis , & loco nostri , posteaquam ille sancte vixisset , ut certum est è Scriptura . Ergo non sumus justi effecti per sanctam vitam Christi . Item , Christus mortuus est ut justitiam illam Dei nobis acquireret . 2 Cor. 5.21 . Non igitur illam acquisiverat ante mortem . But this whole Argument , I say , proceeds upon an evident mistake . For it supposeth such an order of things , as that the Obedience of Christ or his Righteousness in fulfilling the Law , is first imputed unto us , and then the Righteousness of his death is afterwards to take place , or to be imputed unto us , which on that supposition he says would be of no use . But no such order or Divine constitution is pleaded or pretended in our Justification . It is true , the life of Christ , and his Obedience unto the Law did precede his Sufferings , and undergoing the curse thereof ; neither could it otherwise be . For this order of these things between themselves was made necessary from the Law of Nature ; But it doth not thence follow that it must be observed in the Imputation or Application of them unto us . For this is an effect of Soveraign Wisdom and Grace , not respecting the natural order of Christs Obedience and Suffering , but the moral order of the things whereunto they are appointed . And although we need not assert , nor do I so do , different acts of the Imputation of the Obedience of Christ unto the Justification of life , or a right and title unto life eternal , and of the suffering of Christ unto the pardon of our Sins and freedom from condemnation ; but by both we have both according unto the Ordinance of God , that Christ may be all in all ; Yet as unto the effects themselves , in the Method of Gods bringing Sinners unto the Justification of life , the application of the Death of Christ unto them unto the pardon of Sin and freedom from Condemnation , is in order of Nature , and in the exercise of Faith , antecedent unto the application of his Obedience unto us , for a right and title unto life eternal . The state of the person to be justified , is a state of Sin and wrath , wherein he is liable unto Death and Condemnation . This is that which a convinced Sinner is sensible of , and which alone in the first place he seeks for deliverance from . What shall we do to be saved ? This in the first place is presented unto him in the Doctrine and Promise of the Gospel , which is the Rule and Instrument of its application . And this is the death of Christ. Without this no actual Righteousness imputed unto him , not the Obedience of Christ himself , will give him relief . For he is sensible that he hath sinned , and thereby come short of the glory of God , and under the Sentence condemnatory of the Law. Until he receives a deliverance from hence , it to no purpose to propose that unto him which should give him right unto life eternal . But upon a supposition hereof , he is no less concern'd in what shall yet further give him title thereunto , that he may reign in life through Righteousness . Herein I say in its order , Conscience is no less concern'd than in deliverance from Condemnation . And this order is expressed in the declaration of the Fruit and Effects of the Mediation of Christ. Dan. 9.24 . To make reconciliation for iniquity , and to bring in everlasting Righteousness . Neither is there any force in the Objection against it , that actually the Obedience of Christ did precede his Suffering . For the Method of their application is not prescribed thereby ; And the state of Sinners to be justified , with the nature of their Justification requires it should be otherwise , as God also hath ordained . But because the Obedience and Sufferings of Christ , were concomitant from first to last , both equally belonging unto his state of Exinanition , and cannot in any act or instance be separated , but only in notion or imagination , seeing he suffered in all his Obedience , and obeyed in all his Suffering , Heb. 5.8 . And neither part of our Justification , in freedom from Condemnation , and right unto life eternal , can be supposed to be or exist without the other according unto the Ordinance and constitution of God , the whole effect is jointly to be ascribed unto the whole Mediation of Christ , so far as he acted towards God in our behalf , wherein he fulfilled the whole Law both as to the penalty exacted of Sinners , and the Righteousness it requires unto life as an eternl reward . And there are many reasons why our Justification is in the Scripture by the way of Eminency ascribed unto the death and blood-shedding of Christ. For , ( 1. ) The Grace and Love of God , the principal efficient cause of our Justification , are therein made most eminent and conspicuous . For this is most frequently in the Scripture proposed unto us as the highest instance , and undeniable demonstration of Divine Love and Grace . And this is that which principally we are to consider in our Justification , the glory of them being the end of God therein . He made us accepted in the Beloved to the praise of the glory of his Grace , Ephes. 1.6 . Wherefore this being the fountain , spring and sole cause , both of the Obedience of Christ , and of the Imputation thereof unto us , with the pardon of Sin and Righteousness thereby , it is every where in the Scripture proposed as the prime object of our Faith in our Justification , and opposed directly unto all our own Works whatever . The whole of Gods design herein , is , that Grace may reign through Righteousness unto eternal life . Whereas therefore this is made most evident and conspicuous in the Death of Christ , our Justification is in a peculiar manner assigned thereunto . 2. The love of Christ himself and his Grace are peculiarly exalted in our Justification ; that all men may honour the Son , even as they honour the Father . Frequently are they expressed unto this purpose , 2 Cor. 8.9 . Gal. 2.20 . Phil. 3.6 , 7. Rev. 1.5 , 6. And those also are most eminently exalted in his death , so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner . As nothing is more ordinary than , among many things that concur to the same effect , to ascribe it unto that which is most eminent among them , especially if it cannot be conceived as separated from the rest . 3. This is the clearest Testimony , that what the Lord Christ did and suffered was for us , and not for himself . For without the consideration hereof , all the Obedience which he yielded unto the Law , might be looked on as due only on his own account , and himself to have been such a Saviour as the Socinians imagine , who should do all with us from God , and nothing with God for us . But the suffering of the curse of the Law by him who was not only an innocent man , but also the Son of God , openly testifies that what he did and suffered was for us , and not for himself . It is no wonder therefore if our Faith as unto Justification be in the first place , and principally directed unto his Death and Blood-shedding . 4. All the Obedience of Christ had still respect unto the Sacrifice of himself , which was to ensue , wherein it received its accomplishment , and whereon its efficacy unto our Justification did depend . For as no Imputation of actual Obedience would justifie Sinners from the condemnation that was passed on them for the Sin of Adam ; so although the Obedience of Christ was not a meer preparation or qualification of his person for his Suffering ; yet its efficacy unto our Justification did depend on his Suffering that was to ensue , when his Soul was made an offering for Sin. 5. As was before observed , Reconciliation and the Pardon of Sin through the Blood of Christ , do directly in the first place respect our relief from the state and condition whereinto we were cast by the Sin of Adam , in the loss of the favour of God , and liableness unto Death ; this therefore is that which principally and in the first place a lost convinced Sinner , such as Christ calls unto himself , doth look after . And therefore Justification is eminently and frequently proposed as the effect of the Bloodshedding and Death of Christ , which are the direct cause of our Reconciliation and Pardon of Sin. But yet from none of these considerations , doth it follow that the Obedience of the one man Christ Jesus is not imputed unto us , whereby Grace might reign through Righteousness unto eternal life . The same Truth is fully asserted and confirmed Chap. 8. v. 1 , 2 , 3 , 4. But this place hath been of late so explained and so vindicated by another in his learned and Judicious Exposition of it , ( namely Dr. Jacombe ) as that nothing remains of weight to be added unto what hath been pleaded and argued by him , Part. 1. vers . 4. pag. 587. and onwards . And indeed the answers which he subjoyns ( to the Arguments whereby he confirms the Truth ) to the most usual and important objections against the Imputation of the Righteousness of Christ , are sufficient to give just Satisfaction unto the minds of unprejudiced , unengaged persons . I shall therefore pass over this Testimony , as that which hath been so lately pleaded and vindicated ; and not press the same things , it may be ( as is not unusual ) unto their disadvantage . Chap. 10. Vers. 3 , 4. For they ( the Jews who had a zeal for God , but not according to knowledg ) being ignorant of Gods Righteousness , and going about to establish their own Righteousness , have not submitted themselves unto the Righteousness of God. For Christ is the end of the Law for Righteousness unto every one that believeth . What is here determined , the Apostle enters upon the Proposition and declaration of , Chap. 9. vers . 30. And because what he had to propose was somewhat strange , and unsuited unto the common apprehensions of men , he introduceth it with that prefatory Interrogation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which he useth on the like occasions , Chap. 3.5 . Chap. 6.1 . Chap. 7.7 . Chap. 9.14 . What shall we then say ? that is , is there in this matter unrighteousness with God ? as vers . 14. or what shall we say unto these things , or this is that which is to be said herein ? That which hereon he asserts is , that the Gentiles which followed not after Righteousness have attained unto Righteousness , even the Righteousness which is of Faith ; But Israel which followed after the Law of Righteousness hath not attained unto the Law of Righteousness , that is , unto Righteousness it self before God. Nothing seems to be more contrary unto reason , than what is here made manifest by the event . The Gentiles who lived in Sin and Pleasures , not once endeavouring to attain unto any Righteousness before God , yet attained unto it upon the Preaching of the Gospel . Israel on the other hand , which followed after Righteousness , diligently in all the Works of the Law and Duties of Obedience unto God thereby , came short of it , attained not unto it . All Preparations , all Dispositions , all merit as unto Righteousness and Justification are excluded from the Gentiles . For in all of them there is more or less a following after Righteousness which is denied of them all . Only by Faith in him who justifieth the ungodly , they attain Righteousness , or they attained the Righteousness of Faith. For to attain Righteousness by Faith , and to attain the Righteousness which is of Faith , are the same . Wherefore all things that are comprized any way in following after Righteousness , such as are all our Duties and Works , are excluded from any influence into our Justification . And this is expressed to declare the Sovereignty and freedom of the Grace of God herein ; Namely that we are justified freely by his Grace , and that on our part all boasting is excluded . Let men pretend what they will , and dispute what they please , those who attain unto Righteousness and Justification before God , when they follow not after Righteousness , they do it by the gratuitous Imputation of the Righteousness of another unto them . It may be it will be said ; it is true in the time of their Heathenism they did not at all follow after Righteousness , but when the Truth of the Gospel was revealed unto them , then they followed after Righteousness and did attain it . But ( 1. ) This is directly to contradict the Apostle in that it says , that they attain'd not Righteousness , but only as they followed after Righteousness , whereas he affirms the direct contrary . ( 2. ) It takes away the distinction which he puts between them and Israel ; namely , that the one followed after Righteousness , and the other did not . ( 3. ) To follow after Righteousness in this place , is to follow after a Righteousness of our own ; To establish their own Righteousness , Chap. 10.3 . But this is so far from being a means of attaining Righteousness , as that it is the most effectual obstruction thereof . If therefore those who have no Righteousness of their own , who are so far from it , that they never endeavoured to attain it , do yet by Faith receive that Righteousness wherewith they justified before God , they do so by the Imputation of the Righteousness of Christ unto them , or let some other way be assigned . In the other side of the instance concerning Israel some must hear whether they will or not , that wherewith they are not pleased . Three things are expressed of them ; 1. Their Attempt . 2. Their Success . 3. The Reason of it . Their Attempt or Endeavour was in this , that they followed after the Law of Righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word whereby their endeavour is expressed , signifies that which is earnest , diligent and sincere . By it doth the Apostle declare what his was , and what ours ought to be in the Duties and Exercise of Gospel Obedience , Phil. 3.12 . They were not indiligent in this matter , but instantly served God day and night . Nor were they Hypocritical ; for the Apostle bears them record in this matter , that they had a zeal of God , Chap. 10.2 . And that which they thus endeavoured after was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Righteousness . That Law which prescribed a perfect personal Righteousness before God ; the things which if a man do them , he shall live in them , Chap. 10.5 . Wherefore the Apostle hath no other respect unto the Ceremonial Law in this place , but only as it was branched out from the Moral Law by the Will of God , and as the Obedience unto it belonged thereunto . When he speaks of it separately he calls it the Law of Commandments contained in Ordinances , but it is no where called the Law of Righteousness , the Law whose Righteousness is fulfilled in us , Chap. 8.4 . wherefore their following after this Law of Righteousness , was their diligence in the performance of all Duties of Obedience , according unto the Directions and Precepts of the Moral Law. 2. The issue of this attempt is , that they attained not unto the Law of Righteousness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they attained not unto a Righteousness before God hereby . Though this was the end of the Law namely a Righteousness before God , wherein a man might live , yet could they never attain it . 3. An account is given of the Reason of their failing , in attaining that which they so earnestly endeavoured after . And this was in a double mistake that they were under ; first , in the means of attaining it ; secondly , in the righteousness it self , that was to be sought after . The first is declared Ver. 32. Because not by Faith , but as it were by the works of the Law. Faith and Works are the two only ways whereby Righteousness may be attained , and they are opposite and inconsistent ; so that none doth or can seek after Righteousness by them both . They will not be mixed and made one intire means of attaining Righteousness . They are opposed as Grace and Works ; what is of the one , is not of the other , Rom. 11.6 . Every composition of them in this matter , is , Male sartae gratia ▪ nequicquam coit & rescinditur . And the reason is , because the Righteousness which Faith seeks after , or which is attainable by Faith , is that which is given to us , imputed unto us , which Faith doth only receive . It receives the abundance of Grace , and the gift of Righteousness . But that which is attainable by Works , is our own , inherent in us , wrought out by us , and not imputed unto us : For it is nothing but those works themselves , with respect unto the Law of God. And if Righteousness before God , be to be obtained alone by Faith , and that in contradistinction unto all Works , which if a Man do them according unto the Law , he shall even live in them , then is it by Faith alone that we are justified before God , or nothing else , on our part , is required thereunto . And of what nature this Righteousness must be , is evident . Again , if Faith and Works are opposed as contrary and inconsistent , when considered as the means of attaining Righteousness or Justification before God , as plainly they are , then is it impossible we should be justified before God by them in the same sense way and manner . Wherefore when the Apostle James affirms , That a Man is justified by Works , and not by Faith only , he cannot intend our Justification before God , where it is impossible they should both concur . For not only are they declared inconsistent by the Apostle in this place , but it would introduce several sorts of Righteousness unto Justification , that are inconsistent and destructive of each other . This was the first mistake of the Jews , whence this miscarriage insued ; they sought not after Righteousness by Faith , but as it were by the Works of the Law. Their second mistake was as unto the Righteousness it self , whereon a Man might be justified before God. For this they judged was to be their own Righteousness . Chap. 10.3 . Their own Personal Righteousness consisting in their own Duties of Obedience , they looked on as the only Righteousness , whereon they might be justified before God. This therefore they went about to establish as the Pharisees did . Luke 18.11 , 12. And this mistake , with their design thereon , to establish their own Righteousness , was the principal cause that made them reject the Righteousness of God , as it is with many at this day . What ever is done in us , or performed by us , as obedience unto God , is our own Righteousness . Though it be done in Faith , and by the aids of Gods Grace ; yet is it subjectively ours , and so far as it is a Righteousness , it is our own . But all Righteousness which is our own whatever , is so far divers from the Righteousness , by which we are to be justified before God , as that the most earnest endeavor to establish it , that is , to render it such , as by which we may be justified , is an effectual means to cause us to refuse a submission unto , and an acceptance of that , whereby alone we may be so . This ruined the Jews , and will be the ruine of all that shall follow their example in seeking after Justification ; yet is it not easie for Men to take any other way , or to be taken off from this . So the Apostle intimates in that expression , They submitted not themselves unto the Righteousness of God. This Righteousness of God is of that nature , that the proud mind of Man is altogether unwilling to bow and submit it self unto ; yet can it no otherwise be attained , but by such a submission or subjection of mind , as contains in it a total Renuntiation of any Righteousness of our Men. And those who reproach others for affirming , That Men indeavoring after Morality or Moral Righteousness , and resting therein , are in no good way for the participation of the Grace of God by Jesus Christ , do expresly deride the Doctrine of the Apostle , that is , of the Holy Ghost himself . Wherefore , the plain design of the Apostle is to declare , that not only Faith , and the Righteousness of it , and a Righteousness of our own by Works are inconsistent , that is , as unto our Justification before God ; but also that the intermixture of our own Works , in seeking after Righteousness , as the means thereof doth wholly divert us from the acceptance of , or submission unto the Righteousness of God. For the Righteousness which is of Faith , is not our own , it is the Righteousness of God , that which he imputes unto us . But the Righteousness of Works is our own , that which is wrought in us , and by us . And as Works have no aptitude nor meetness in themselves to attain or receive a Righteousness , which because it is not our own is imputed unto us , but are repugnant unto it , as that which will cast them down from their legal dignity of being our Righteousness : So Faith hath no aptitude nor meetness in it self , to be an Inherent Righteousness , or so to be esteemed , or as such to be imputed unto us , seeing its principal faculty and efficacy consists in fixing all the trust , confidence , and expectation of the Soul , for Righteousness and acceptation with God , upon another . Here was the ruine of those Jews ; they judged it a better , a more probable , yea , a more righteous and holy way for them , constantly to indeavor after a Righteousness of their own by duties of obedience unto the Law of God , then to imagine that they could come to acceptance with God by Faith in another . For tell them , and such as they , what you please , if they have not a Righteousness of their own , that they can set upon its legs , and make to stand before God , the Law will not have its accomplishment , and so will condemn them . To demolish this last fort of unbelief , the Apostle grants that the Law must have its end , and be compleatly fulfilled , or there is no appearing for us as righteous before God ; and withal shews them how this is done , and where alone it is to be sought after . For Christ ( saith he ) is the end of the Law for Righteousness to every one that believeth , Ver. 4. We need not trouble our selves to inquire in what various sense Christ may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end , the complement , the perfection of the Law. The Apostle sufficiently determineth his intention , in affirming not absolutely that he is the end of the Law , but he is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Righteousness unto every one that believeth . The matter in question , Is a Righteousness unto Justification before God. And this is acknowledged to be the Righteousness which the Law requires . God looks for no Righteousness from us , but what is prescribed in the Law. The Law is nothing but the Rule of Righteousness ; Gods prescription of a Righteousness , and all the Duties of it unto us . That we should be righteous herewith before God , was the first original end of the Law. It s other ends at present of the conviction of sin , and judging or condemning for it , were accidental unto its primitive constitution . This Righteousness , which the Law requires , which is all and only that Righteousness which God requires of us , the accomplishment of this end of the Law , the Jews sought after by their own personal performance of the Works and Duties of it . But hereby in the utmost of their endeavors they could never fulfil this Righteousness , nor attain this end of the Law , which yet if Men do not , they must perish for ever . Wherefore the Apostle declares , That all this is done another way ; that the Righteousness of the Law is fulfilled , and its end , as unto a Righteousness before God , attained , and that is in and by Christ. For what the Law required , that he accomplished which is accounted unto every one that believes . Herein the Apostle issueth the whole disquisition about a Righteousness wherewith we may be justified before God , and in particular , how satisfaction is given unto the demands of the Law. That which we could not do , that which the Law could not effect in us , in that it was weak through the flesh , that which we could not attain by the Works and Duties of it , that Christ hath done for us , and so is the end of the Law , for Righteousness unto every one that believeth . The Law demandeth a Righteousness of us ; the accomplishment of this Righteousness is the end which it aims at , and which is necessary unto our Justification before God. This is not to be attained by any works of our own , by any Righteousness of our own . But the Lord Christ is this for us , and unto us ; which , how he is or can be but by the Imputation of his Obedience and Righteousness in the accomplishment of the Law , I cannot understand ; I am sure the Apostle doth not declare . The Way whereby we attain unto this End of the Law , which we cannot do by our utmost endeavors to establish our own Righteousness , is by Faith alone , for Christ is the end of the Law for Righteousness unto every one that believeth . To mix any thing with Faith herein , as it is repugnant unto the nature of Faith and Works , with respect unto their aptitude and meetness , for the attaining of a Righteousness , so it is as directly contradictory unto the express design and words of the Apostle , as any thing that can be invented . Let Men please themselves with their distinctions which I understand not ( and yet perhaps should be ashamed to say so , but that I am perswaded they understand them not themselves , by whom they are used ) or with cavils , objections , feigned consequences , which I value not : Here I shall for ever desire to fix my Soul , and herein to acquiesce ; namely , That Christ is the end of the Law for Righteousness , to every one that doth believe . And I do suppose , that all they who understand aright what it is that the Law of God doth require of them , how needful it is that it be complied withal , and that the end of it be accomplished , with the utter insufficiency of their own endeavors unto those ends , will , at least , when the time of disputing is over , betake themselves unto the same refuge and rest . The next place I shall consider in the Epistle of this Apostle is 1 Cor. 1.30 . But of him are ye in Christ Jesus , who of God is made unto us Wisdom , and Righteousness , and Sanctification , and Redemption . The design of the Apostle in these words is to manifest , that whatever is wanting unto us on any account that we may please God , live unto him , and come to the injoyment of him , that we have in and by Jesus Christ : And this on the part of God from meer , free , and sovereign Grace , as Ver. 26 , 27 , 28 , 29. do declare . And we have all these things by vertue of our insition or implantation in him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from of , or by him . He by his Grace is the principal efficient cause hereof . And the effect is , that we in Christ Jesus ; that is ingrafted in him , or united unto him , as Members of his Mystical Body , which is the constant sense of that expression in the Scripture . And the benefits which we receive hereby are enumerated in the following words . But first the way whereby we are made partakers of them , or they are communicated unto us , is declared ; who of God is made unto us . It is so ordained of God , that he himself shall be made or become all this unto us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes the efficient cause , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did before . But how is Christ thus made unto us of God , or what act of God is it that is intended thereby . Socinus says it is a General act of the providence of God , whence it is come to pass , or is so faln out , that one way or other the Lord Christ should be said to be all this unto us . But it is an especial Ordinance and Institution of Gods sovereign Grace and Wisdom , designing Christ to be all this unto us , and for us , with actual Imputation thereon , and nothing else , that is intended . Whatever interest therefore we have in Christ , and what ever benefit we have by him , it all depends on the sovereign Grace and constitution of God , and not on any thing in our selves . Whereas then we have no Righteousness of our own , he is appointed of God to be our Righteousness , and is made so unto us ; which can be no otherwise , but that his Righteousness is made ours . For he is made it unto us ( as he is likewise the other things mentioned ) so as that all boasting , that is in our selves , should be utterly excluded , and that he that glorieth , should glory in the Lord , Ver. 29 , 31. Now there is such a Righteousness , or such a way of being righteous whereon we may have somewhat to Glory , Rom ▪ 4.2 . And which doth not exclude boasting , Chap. 3.27 . And this cannot possibly be but when our Righteousness is inherent in us . For that however it may be procured , or purchased , or wrought in us , is yet our own , so far as any thing can be our own , whilest we are Creatures . This kind of Righteousness therefore is here excluded . And the Lord Christ being so made Righteousness unto us of God , as that all boasting and glorying on our part , or in our selves , may be excluded , yea , being made so , for this very end , that so it should be , it can be no otherwise , but by the Imputation of his Righteousness unto us . For thereby is the Grace of God , the honor of his Person and Mediation exalted , and all occasion of glorying in our selves utterly prescinded . We desire no more from this testimony , but that whereas we are in our selves destitute of all Righteousness in the sight of God , Christ is by a gracious act of Divine Imputation made of God Righteousness unto us , in such a way , as that all our glorying ought to be in the Grace of God , and the Righteousness of Christ himself . Bellarmine attempts three Answers unto this Testimony , the two first whereof are coincident ; and in the third , being on the rack of Light and Truth , he confesseth and grants all that we plead for . ( 1. ) He says , That Christ is said to be our Righteousness , because he is the efficient cause of it , as God is said to be our strength ; and so there is in the words a Metonymy of the effect for the cause . And I say it is true , That the Lord Christ , by his Spirit , is the efficient cause of our Personal , Inherent Righteousness . By his Grace it is effected and wrought in us ; he renews our natures into the Image of God , and without him we can do nothing : So that our habitual and actual Rightousness is from him . But this Personal Righteousness is our Sanctification and nothing else . And although the same internal habit of Inherent Grace , with operations suitable thereunto , be sometimes called our Sanctification , and sometimes our Righteousness , with respect unto those operations ; yet is it never distinguished into our Sanctification , and our Righteousness . But his being made Righteousness unto us in this place , is absolutely distinct from his being made Sanctification unto us , which is that Inherent Righteousness which is wrought in us by the Spirit and Grace of Christ. And his working Personal Righteousness in us , which is our Sanctification , and the Imputation of his Righteousness unto us , whereby we are made righteous before God , are not only consistent , but the one of them cannot be without the other . 2. He pleads , That Christ is said to be made Righteousness unto us , as he is made Redemption . Now he is our Redemption , because he hath redeemed us . So is he said to be made Righteousness unto us , because by him we become righteous ; or as another speaks , Because by him alone we are justified . This is the same plea with the former , namely , that there is a metonymy of the effect for the cause in all these expressions ; yet what cause they intend it to be , who expound the words By him alone we are justified , I do not understand . But Bellarmine is approaching yet nearer the Truth , for as Christ is said to be made of God , Redemption unto us , because by his Blood we are redeemed , or freed from Sin , Death , and Hell , by the ransome he paid for us , or have redemption through his Blood , even the forgiveness of sins : So he is said to be made Righteousness unto us , because through his Righteousness granted unto us of God ( as Gods making him to be Righteousness unto us , and our becoming the Righteousness of God in him ; and the Imputation of his Righteousness unto us , that we may be righteous before God , are the same ) we are justified . His third answer , as was before observed , grants the whole of what we plead . For it is the same which he gives unto Jere. 23.6 . which place he conjoyns with this , as of the same sense and importance , giving up his whole cause in satisfaction unto them , in the words before transcribed . Lib. 2. cap. 10. Socinus Prefaceth his Answer unto this Testimony with an Admiration , That any should make use of it , or plead it in this cause , it is so impertinent unto the purpose . And indeed , a pretended contempt of the Arguments of his Adversaries is , the Principle Artifice he makes use of in all his Replies and Evasions ; wherein I am sorry to see that he is followed by most of them , who together with him , do oppose the Imputation of the Righteousness of Christ. And so of late the use of this Testimony which reduced Bellarmine to so great a strait , is admired at , on the only ground and reason wherewith it is opposed by Socinus . Yet are his exceptions unto it such , as that I cannot also but a little on the other hand wonder , that any learned Man should be troubled with them , or seduced by them . For he only pleads , That if Christ be said to be made Righteousness unto us , because his Righteousness is imputed unto us ; then is he said to be made Wisdom unto us , because his Wisdom is so imputed , and so of his Sanctification which none will allow ; yea , he must be redeemed for us , and his Redemption be imputed unto us . But there is nothing of force , nor truth in this pretence . For it is built only on this Supposition , That Christ must be made unto us of God , all these things , in the same way and manner ; whereas they are of such different natures , that it is utterly impossible he should so be . For instance , he is made Sanctification unto us , in that by his Spirit and Grace we are freely sanctified . But he cannot be said to be made Redemption unto us , in that by his Spirit and Grace we are freely redeemed . And , if he is said to be made Righteousness unto us , because by his Spirit and Grace he works inherent Righteousness in us , then is it plainly the same with his being made Sanctification unto us . Neither doth he himself believe that Christ is made all these things unto us in the same way and manner . And therefore doth he not assign any special way whereby he is so made them all ; but clouds it in an ambiguous expression , that he becomes all these things unto us in the Providence of God. But ask him in particular , how Christ is made Sanctification unto us , and he will tell you that it was by his Doctrine and Example alone , with some such general assistance of the Spirit of God as he will allow . But now , this is no way at all whereby Christ was made Redemption unto us ; which being a thing external , and not wrought in us , Christ can be no otherwise made Redemption unto us , then by the Imputation unto us of what he did , that we might be redeemed , or reckoning it on our account . Not that he was redeemed for us , as he childishly cavils , but that he did that whereby we are redeemed . Wherefore Christ is made of God Righteousness unto us in such a way and manner , as the nature of the thing doth require . Say some , it is because by him we are justified . Howbeit the Text says not , That by him we are justified , but he is of God made Righteousness unto us , which is not our Justification , but the ground cause and reason whereon we are justified . Righteousness is one thing , and Justification is another . Wherefore we must inquire how we come to have that Righteousness whereby we are justified . And this the same Apostle tells us plainly is by Imputation . Blessed is the Man unto whom the Lord imputeth Righteousness , Rom. 4.6 . It follows then , that Christ being made unto us of God Righteousness , can have no other sense , but that his Righteousness is imputed unto us , which is what this Text doth undeniably confirm . 2 Cor. 5.21 . The Truth pleaded for , is yet more emphatically expressed . For he hath made him to be sin for us , who knew no sin , that we might be made the Righteousness of God in him . The Paraphrase of Austine on these words gives the sense of them . Ipse peccatum ut nos justitia , non nostra sed Dei , non in nobis sed in ipso ; sicut ipse peccatum non suum sed nostrum , non in se , sed in nobis constitutum . Enchirid. ad Laurent . cap. 4. And the words of Chrysostome upon this place , unto the same purpose , have been cited before at large . To set out the greatness of the Grace of God in our Reconciliation by Christ , he describes him by that Paraphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who knew no sin , or who knew not sin . He knew sin in the notion or understanding of its nature ; and he knew it experimentally in the effects which he underwent and suffered ; but he knew it not , that is , was most remote from it , as to its commission or guilt . So that he knew no sin , is absolutely no more ; but he did no sin , neither was guile found in his mouth , as it is expressed 1 Pet. 2.22 . Or , that he was holy harmless undefiled separate from sinners . Heb. 7.26 . Howbeit , there is an Emphasis in the expression which is not to be neglected . For as it is observed by Chrysostome , as containing an auxesis ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and by sundry learned persons after him . So those who desire to learn the excellency of the Grace of God herein , will have an impression of a sense of it on their minds , from this emphatical expression , which the Holy Ghost chose to make use of unto that end , and the observation of it is not to be despised . He hath made him to be sin ; that is , say many Expositors , A Sacrifice for sin . Quemadmodum oblatus est pro peccatis , non immerito peccatum factus dicitur , quia & bestia in lege quae pro peccatis offerebatur , peccatum nuncupatur . Ambros. in locum . So the Sin and Trespass offering are often expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sin and trespass or guilt . And I shall not contend about this Exposition , because that signified in it , is according unto the truth . But there is another more proper signification of the word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin for a sinner ; that is , Passively not Actively , not by Inhesion but Imputation . For this this the phrase of speech , and force of the Antithesis seem to require . Speaking of another sense , Estius himself on the place adds , as that which he approves . Hic intellectus explicandus est per Commentarium Graecorum Chrysostomi & caeterorum ; quia peccatum emphaticῶs interpretantur magnum peccatorem ; ac si dicat Apostolus , nostri causa tractavit eum tanquam ipsum peccatum , ipsum scelus , id est , tanquam hominem insigniter sceleratum , ut in quo posuerit iniquitates omnium nostrum . And if this be the interpretation of the Greek Scholiasts , as indeed it is , Luther was not the first , who affirmed , That Christ was made the greatest sinner , namely , by Imputation . But we shall allow the former Exposition , provided , that the true notion of a sin offering , or expiatory sacrifice be admitted . For although this neither was , nor could consist in the transfusion of the inherent sin of the person unto the Sacrifice ; yet did it so in the translation of the guilt of the sinner unto it , as is fully declared Levit. 16.20 , 21. Only I must say , that I grant this signification of the word to avoid contention . For whereas some say , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sin , and a sacrifice for sin , it cannot be allowed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal , signifies to err , to sin , to transgress the Law of God : In Piel it hath a contrary signification , namely , to cleanse from sin , or to make expiation of sin . Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used with respect unto its derivation from the first conjugation , and signifies sin , transgression , and guilt . But sometimes with respect unto the second , and then it signifies a sacrifice for sin , to make expiation of it . And so it is rendered by the LXX , sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ezek. 44.27 . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 30.10 . Ezek. 43.23 . A Propitiation , a Propitiatory Sacrifice . Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Num. 19.19 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purification or Cleasing . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely doth no where in any good Author , nor in the Scripture signifie a Sacrifice for sin ▪ unless it may be allowed to do so in this one place alone . For whereas the LXX do render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it signifies sin ; where it denotes an Offering for sin , and they retain that word , they do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Elliptical expression which they invented for that which they knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its self neither did , nor could signifie , Lev. 4.3 , 14 , 32 , 35. Chap. 5.6 , 7 , 8 , 9 , 10 , 11. Chap. 6.30 . Chap. 8.2 . And they never omit the preposition , unless they name the Sacrifice , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is observed also by the Apostle the new Testament . For twice expressing the Sin-offering by this word , he useth that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.3 . Heb. 10.6 . But no where useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose . If it be therefore of that signification in this place , it is so here alone . And whereas some think , that it answers Piaculum in the Latine , it is also a mistake , for the first signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confessed to be sin , and they would have it supposed that thence it is abused to signifie a Sacrifice for sin . But Piaculum is properly a Sacrifice , or any thing whereby sin is expiated or satisfaction is made for it . And very rarely it is abused to denote such a sin or crime as deserves publick expiation , and is not otherwise to be pardoned , so Virgil Distulit in seram commissa Piacula mortem . But we shall not contend about words , whilest we can agree about what is intended . The only enquiry is , how God did make him to be sin . He hath made him to be sin ; so that an act of God is intended . And this is elsewhere expressed , by his laying all our Iniquities upon him , or causing them to meet on him , Isa. 53.6 . And this was by the Imputation of our sins unto him , as the sins of the people were put on the Head of the Goat that they should be no more theirs but his , so as that he was to carry them away from them . Take sin in either sense before mentioned , either of a Sacrifice for sin , or a Sinner , and the Imputation of the guilt of sin , antecedently unto the punishment of it , and in order thereunto , must be understood . For in every Sacrifice for sin there was an imposition of sin on the Beast to be offered antecedent unto the Sacrificing of it , and therein its suffering by death . Therefore in every offering for sin , he that brought it was to put his hand on the head of it , Lev. 1.4 . And that the transferring of the guilt of sin unto the offering , was thereby signified , is expresly declared , Lev. 16.21 . Wherefore if God made the Lord Christ a Sin Offering for us , it was by the Imputation of the guilt of sin unto him antecedently unto his suffering . Nor could any Offering be made for sin , without a Typical translation of the guilt of sin unto it . And therefore when an Offering was made for the expiation of the guilt of an uncertain Murther , those who were to make it by the Law , namely , the Elders of the City that were next unto the place where the man was slain , were not to offer a Sacrifice , because there was none to confess guilt over it , or to lay guilt upon it ; But whereas the neck of an Heifer was to be stricken off , to declare the punishment due unto Blood , they were to wash their hands over it to testifie their own Innocency , Deut. 21.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. But a Sacrifice for sin without the Imputation of guilt there could not be . And if the word be taken in the second sense , namely , for a sinner , that is , by imputation , and in Gods esteem , it must be by the imputation of guilt . For none can in any sense be denominated a sinner from mere suffering . None indeed do say , that Christ was made sin , by the imputation of punishment unto him , which hath no proper sense ; But they say , sin was imputed unto him as unto punishment , which is indeed to say , that the guilt of sin was imputed unto him . For the guilt of sin , is its respect unto punishment , or the obligation unto punishment which attends it . And that any one should be punished for sin without the imputation of the guilt of it unto him , is impossible ; and were it possible would be unjust . For it is not possible that any one should be punished for sin properly , and yet that sin be none of his . And if it be not his by inhaesion , it can be his no other way but by imputation . One may suffer on the occasion of the sin of another , that is no way made his , but he cannot be punished for it ; for punishment is the recompence of sin on the account of its guilt . And were it possible , where is the Righteousness of punishing any one for that which no way belongs unto him ? Besides , imputation of sin and punishing are distinct acts , the one preceding the other , and therefore the former is only of the guilt of sin ; Wherefore the Lord Christ was made sin for us by the imputation of the guilt of our sins unto him . But it is said , that if the guilt of sin were imputed unto Christ , he is excluded from all possibility of merit , for he suffered but what was his due ; And so the whole work of Christs satisfaction is subverted . This must be so , if God in judgment did reckon him guilty and a sinner . But there is an ambiguity in these expressions . If it be meant that God in judgment did reckon him guilty and a sinner inherently in his own person , no such thing is intended . But God laid all our sins on him , and in judgment spared him not , as unto what was due unto them . And so he suffered not what was his due upon his own account , but what was due unto our sin , which is impiety to deny ; For if it were not so , he dyed in vain , and we are still in our sins . And as his satisfaction consists herein , nor could be without it , so doth it not in the least derogate from his merit . For supposing the infinite dignity of his person , and his voluntary susception of our sin to answer for it , which altered not his state and condition , his Obedience therein was highly meritorious . In answer hereunto , and by vertue hereof , we are made the Righteousness of God in him . This was the end of his being made sin for us . And by whom are we so made : It is by God himself , for it is God that justifieth , Rom. 8.33 . It is God who imputeth Righteousness ; Chap. 4.6 . Wherefore it is the Act of God in our Justification that is intended . And to be made the Righteousness of God , is to be made Righteous before God , though emphatically expressed by the abstract for the concrete , to answer what was said before of Christ being made sin for us . To be made the Righteousness of God , is to be justified ; and to be made it so in him , as he was made sin for us , is to be justified by the imputation of his Righteousness unto us , as our sin was imputed unto him . No man can assign any other way whereby he was made sin , especially his being made so by God , but by Gods laying all our Iniquities upon him , that is , imputing our sin unto him . How then are we made the Righteousness of God in him ? By the infusion of an habit of Grace say the Papists generally ; Then by the Rule of the Antithesis , he must be made sin for us , by the infusion of an habit of sin , which would be a blasphemous imagination . By his meriting , procuring , and purchasing Righteousness for us say others : so possibly we might be made Righteous by him ; but so we cannot be made Righteous in him . This can only be by his Righteousness , as we are in him , or united unto him . To be Righteous in him is to be Righteous with his Righteousness , as we are one mystical person with him . Wherefore To be made the Righteousness of God in Christ as he was made sin for us , and because he was so , can be no other but to be made Righteous by the imputation of his Righteousness unto us , as we are in him or united unto him . All other expositions of these words are both jejune and forced , leading the mind from the first , plain , obvious sense of them . Bellarmine excepts unto this interpretation , and it is his first argument against the imputation of the Righteousness of Christ. lib. 2. cap. 7. de justificatione . Quinto refellitur , quoniam si vere nobis imputetur justitia Christi ut per eam justi habeamur ac censeremur , ac si proprie nostra esset intrinseca formalisque justitia , profecto non minus justi haberi & censeri deberemus quam ipse Christus : proinde deberemus dici atque haberi Redemptores , & salvatores mundi quod est absurdissimum . So full an answer hath been returned hereunto , and that so frequently , by Protestant Divines , as that I would not have mentioned it , but that diverse among our selves are pleased to borrow it from him , and make use of it . For , say they , if the Righteousness of Christ be imputed unto us so as thereby to be made ours , then are we as Righteous as Christ himself , because we are Righteous with his Righteousness . Answ. 1. These things are plainly affirmed in the Scripture , that as unto our selves , and in our selves , we are all as an unclean thing , and all our Righteousness is as filthy Rags , Isa. 64.6 . on the one hand ; And that in the Lord we have Righteousness and strength , in the Lord we are justified and do glory , Isa. 45.24 , 25. on the other : That if we say we have no sin , we deceive our selves ; and yet that we are the Righteousness of God in Christ. Wherefore these things are consistent what ever cavils the wit of men can raise against them ; And so they must be esteemed , unless we will comply with Socinus his rule of interpretation ; namely , that where any thing seems repugnant unto our Reason , though it be never so expresly affirmed in the Scripture , we are not to admit of it , but find out some interpretation though never so forced , to bring the sense of the words unto our Reason . Wherefore ( 2 ) notwithstanding the Imputation of the Righteousness of Christ unto us , and our being made Righteous therewith , we are sinners in our selves , ( the Lord knows greatly so , the best of us ) and so cannot be said to be as Righteous as Christ , but only to be made Righteous in him who are sinners in our selves . ( 3 ) To say , that we are as Righteous as Christ , is to make a comparison between the personal Righteousness of Christ , and our personal Righteousness , if the comparison be of things of the same kind . But this is foolish and impious ; For notwithstanding all our personal Righteousness , we are sinful , he knew no sin . And if the comparison be between Christs personal inherent Righteousness , and Righteousness imputed unto us , inhaesion and imputation being things of diverse kinds , it is fond and of no consequence . Christ was actively Righteous , we are passively so . When our sin was imputed unto him , he did not thereby become a sinner as we are , actively and inherently a sinner , but passively only , and in Gods estimation . As he was made sin , yet knew no sin , so we are made Righteous , yet are sinful in our selves . ( 4 ) The Righteousness of Christ as it was his personally was the Righteousness of the Son of God ; in which respect it had in itself an infinite perfection and value ; But it is imputed unto us only with respect unto our personal want , not as it was satisfactory for all ; but as our Souls stand in need of it , and are made partakers of it . There is therefore no ground for any such comparison . ( 5 ) As unto what is added by Bellarmine that we may hereon be said to be Redeemers and Saviours of the World , the absurdity of the assertion falls upon himself , we are not concerned in it . For he affirms directly , lib. 1. de purgator . cap. 14. That a man may be rightly called his own Redeemer and Saviour , which he endeavours to prove from Dan. 4. And some of his Church affirms that the Saints may be called the Redeemers of others , though improperly . But we are not concerned in these things ; seeing from the Imputation of the Righteousness of Christ , it follows only that those unto whom it is imputed are Redeemed and Saved , not at all that they are Redeemers and Saviours . It belongs also unto the vindication of this Testimony to shew the vanity of his Seventh Argument in the same case , because that also is made use of by some among our selves , and it is this . If by the Righteousness of Christ imputed unto us , we may be truly said to be Righteous and the Sons of God , then may Christ by the imputation of our unrighteousness be said to be a sinner and a child of the Devil . Ans. ( 1 ) That which the Scripture affirms concerning the imputation of our sins unto Christ is , that he was made sin for us . This the Greek Expositors , Chrysostome , Theophylact and Oecumenius with many others take for a sinner . But all affirm , that denomination to be taken from imputation only ; he had sin imputed unto him , and underwent the punishment due unto it , as we have Righteousness imputed unto us , and enjoy the benefit of it . ( 2 ) The imputation of sin unto Christ , did not carry along with it any thing of the pollution or filth of sin to be communicated unto him by transfusion , a thing impossible ; so that no denomination can thence arise which should include in it , any respect unto them ; A thought hereof is impious and dishonourable unto the Son of God. But his being made sin through the imputation of the guilt of sin , is his honour and glory . ( 3 ) The imputation of the sin of Fornicators , Idolaters , Adulterers , &c. such as the Corinthians were before their Conversion unto Christ , doth not on any ground bring him under a denomination from those sins . For they were so in themselves actively , inherently . subjectively , and thence were so called . But that he who knew no sin , voluntarily taking on him to answer for the guilt of those sins , which in him was an act of Righteousness and the highest Obedience unto God , should be said to be an Idolater , &c. is a fond imagination . The denomination of a sinner from sin inherent , actually committed , defiling the Soul , is a reproach , and significative of the utmost unworthiness ; But even the denomination of a sinner , by the imputation of sin , without the least personal guilt or defilement , being undergone by him unto whom it is imputed , in an act of the highest Obedience , and tending unto the greatest glory of God , is highly honourable and glorious . But ( 4 ) The imputation of sin unto Christ , was antecedent unto any real union between him and sinners , whereon he took their sin on him , as he would , and for what ends he would . But the imputation of his Righteousness unto Believers , is consequential in order of nature unto their union with him , whereby it becomes theirs in a peculiar manner ; so as that there is not a parity of reason that he should be esteemed a sinner , as that they should be accounted Righteous . And ( 5 ) we acquiesce in this , that on the imputation of sin unto Christ , it is said that God made him to be sin for us , which he could not be , but thereby ; and he was so by an act transient in its effects for a time only , that time wherein he underwent the punishment due unto it . But on the imputation of his Righteousness unto us , we are made the Righteousness of God with an everlasting Righteousness that abides ours always . ( 6 ) To be a child of the Devil by sin , is to do the works of the Devil , Joh. 8.44 . But the Lord Christ in taking our sins upon him , when imputed unto him , did the work of God in the highest act of holy Obedience , evidencing himself to be the Son of God thereby , and destroying the work of the Devil . So foolish and impious is it , to conceive that any absolute change of state or relation in him did ensue thereon . That by the Righteousness of God in this place , our own Faith and Obedience according to the Gospel , as some would have it , are intended , is so alien from the scope of the place , and sense of the words , as that I shall not particularly examine it . The Righteousness of God is revealed to Faith , and received by Faith , and is not therefore Faith it self . And the force of the Antithesis is quite perverted by this conceit . For where is it in this , that he was made sin by the imputation of our sin unto him , and we are made Righteousness , by the imputation of our own Faith and Obedience unto our selves . But as Christ had no concern in sin , but as God made him sin , it was never in him inherently ; so have we no interest in this Righteousness , it is not in us inherently , but only is imputed unto us . Besides the act of God , in making us righteous , is his justifying of us . But this is not by the infusion of the habit of Faith and Obedience , as we have proved . And what act of God is intended by them , who affirm , That the Righteousness of God which we are made , is our own Righteousness , I know not . The constitution of the Gospel Law it cannot be ; for that makes no Man righteous . And the Persons of Believers are the object of this act of God , and that as they are considered in Christ. Gal. 2.16 . The Epistle of the same Apostle unto the Galatians , is wholly designed unto the vindication of the Doctrine of Justification by Christ , without the Works of the Law , with the use and means of its improvement . The sum of his whole design is laid down in the repetition of his words unto the Apostle Peter , on the occasion of his failure , there related Chap. 2.86 . Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ , even we have believed on Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law ; for by the Works of the Law , shall no flesh be justified . That which he doth here assert , was such a known , such a fundamental principle of Truth among all Believers , that their conviction and knowledge of it , was the ground and occasion of their transition , and passing over from Judaism unto the Gospel and Faith in Jesus Christ thereby . And in the words the Apostle determines that great inquiry , how , or by what means a Man is , or may be justified before God. The subject spoken of is expressed indefinitely ; A Man , that is , any Man , a Jew , or a Gentile , a Believer , or an Vnbeliever . The Apostle that spake , and they to whom he spake ; the Galatians to whom he wrote , who also for some time had believed and made Profession of the Gospel . The answer given unto the question , is both Negative and Positive , both asserted with the highest assurance , and as the common faith of all Christians , but only those who had been carried aside from it by Seducers . He asserts , that this is not , this cannot be by the Works of the Law. What is intended by the Law in these disputations of the Apostle , hath been before declared and evinced . The Law of Moses is sometimes signally intended ; not absolutely , but as it was the present instance of Mens cleaving unto the Law of Righteousness , and not submitting themselves thereon unto the Righteousness of God. But that the consideration of the Moral Law , and the duties of it , is in this Argument any where excepted by him , is a weak imagination ; yea , it would except the Ceremonial Law it self ; for the observation of it , whilest it was in force , was a duty of the Moral Law. And the Works of the Law , are the Works and Duties of Obedience which this Law of God requires , performed in the manner that it prescribes , namely , in Faith , and out of love unto God above all , as hath been proved . To say , that the Apostle excludeth only Works absolutely perfect , which none ever did , or could perform since the entrance of sin , is to suppose him to dispute with great earnestness , and many Arguments against that which no Man asserted , and which he doth not once mention in all his discourse . Nor can he be said to exclude only Works that are looked on as meritorious , seeing he excludeth all Works that there may be no place for merit in our Justification , as hath also been proved . Nor did these Galatians , whom he writes unto , and convinceth them of their error , look for Justification from any Works , but such as they performed then , when they were Believers . So that all sorts of Works are excluded from any interest in our Justification . And so much weight doth the Apostle lay on this exclusion of Works from our Justification , as that he affirms , That the admittance of it overthrows the whole Gospel , Ver. 21. For , saith he , if Righteousness be by the Law , then is Christ dead in vain ; and it is dangerous venturing on so sharp a fence . Not this , or that sort of Works ; not this , or that manner of the performance of them ; not this , or that kind of interest in our Justification , but all Works of what sort soever , and however performed , are excluded from any kind of consideration in our Justification , as our Works or Duties of Obedience . For these Galatians whom the Apostle reproves , desired no more , but that in the Justification of a Believer , Works of the Law , or Duties of Obedience , might be admitted into a conjunction or copartnership witn Faith in Christ Jesus . For that they would exclude Faith in him , and assign Justification unto Works without it , nothing is intimated , and it is a foolish imagination . In opposition hereunto he positively ascribes our Justification unto Faith in Christ alone : Not by Works but by Faith , is by Faith alone . That the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not exceptive , but adversative , hath not only been undeniably proved by Protestant Divines , but is acknowledged by those of the Roman Church , who pretend unto any modesty in this Controversie . The words of Estius on this place deserve to be transcribed , Nisi per fidem Jesu Christi sententiam reddit obscuram particula Nisi ( so the vulgar Latin renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of sed or sed tantum ) quae si proprie ut Latinis auribus sonat accipiatur , exceptionem facit ab eo quod praecedit , ut sensus sit hominem non justificari ex operibus Legis , nisi fides in Chrislum ad ea opera accedat , quae si accesserit justificari eum per legis opera . Sed cum hic sensus Justificationem dividat , partim eam tribuens operibus legis , partim fidei Christi , quod est contra definitam & absolutam Apostoli sententiam , manifestum est , interpretationem illam tanquam Apostolico sensui & scopo contrariam omnino repudiandam esse . Verum constat voculam ( nisi ) frequenter in Scripturis adversative sumi , ut idem valeat quod Sed tantum . So he according to his usual candor and ingenuity . It is not probable that we shall have an end of contending in this World , when Men will not acquiesce in such plain Determinations of Controversies given by the Holy Ghost himself . The Interpretation of this place given , as the meaning of the Apostle , That Men cannot be justified by those Works which they cannot perform , that is , Works absolutely perfect ; but may be so , and are so , by those which they can , and do perform , if not in their own strength , yet by the aid of Grace : And that Faith in Christ Jesus which the Apostle opposeth absolutely unto all Works whatever , doth include in it all those Works which he excludes , and that with respect unto that end or effect with respect whereunto they are excluded , cannot well be supposed to be suitable unto the mind of the Holy Ghost . Ephes. 2.8 , 9 , 10. For by Grace ye are saved through Faith , and that not of your selves , it is the gift of God ; not of Works , lest any Man should boast . For we are his Workmanship created in Christ Jesus unto good Works , which God hath fore-ordained that we should walk in them . Unless it had seemed good unto the Holy Ghost to have expressed before hand all the evasions and subterfuges , which the wit of Man in after ages could invent , to pervert the Doctrine of our Justification before God , and to have rejected them , it is impossible they could have been more plainly prevented then they are in this context . If we may take a little unprejudiced consideration of it , I suppose what is affirmed will be evident . It cannot be denied , but that the design of the Apostle from the beginning of this Chapter , unto the end of Ver. 11. is to declare the way whereby lost and condemned sinners come to be delivered , and translated out of that condition into an estate of acceptance with God , and eternal Salvation thereon . And therefore in the first place , he fully describeth their natural state , with their being obnoxious unto the wrath of God thereby . For such was the method of this Apostle , unto the Declaration of the Grace of God in any kind , he did usually , yea , constantly premise the consideration of our sin , misery , and ruine . Others now like not this method so well . Howbeit this hinders not , but that it was his . Unto this purpose he declares unto the Ephesians , That they were dead in trespasses and sins , expressing the power that sin had on their Souls , as unto Spiritual life , and all the actions of it ; but withal that they lived and walked in sin , and on all accounts were the children of wrath , or subject and liable unto eternal condemnation , Ver. 1 , 2 , 3. What such persons can do towards their own deliverance , there are many terms found out to express , all passing my understanding , seeing the intire design of the Apostle is to prove , that they can do nothing at all . But another cause , or other causes of it , he finds out , and that in direct express opposition unto any thing that may be done by our selves unto that end . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ver. 4. It is not a work for us to undertake ; it is not what we can contribute any thing unto : But God , who is rich in mercy . The adversative includes an opposition , unto every thing on our part , and incloseth the whole work to God. Would Men have rested on this Divine Revelation , the Church of God had been free from many of those perverse opinions and wrangling disputes , which it hath been pestered withal . But they will not so easily part with thoughts of some kind of interest in being the Authors of their own happiness . Wherefore two things we may observe in the Apostles assignation of the causes of our deliverance from a state of sin , and acceptance with God. 1. That he assigns the whole of this work absolutely unto Grace , Love , and Mercy , and that with an exclusion of the consideration of any thing on our part , as we shall see immediately , Ver. 5 , 8. 2. He magnifies this Grace in a marvellous manner . For ( 1. ) He expresseth it by all names and titles whereby it is signified as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mercy , Love , Grace , and Kindness . For he would have us to look only unto Grace herein . ( 2. ) He ascribes such Adjuncts , and gives such Epithets , unto that Divine Mercy and Grace which is the sole cause of our deliverance in and by Jesus Christ , as render it singular , and herein solely to be adored , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rich in Mercy . Great Love wherewith he loved us . The exceeding riches of his grace , in his kindness , Ver. 4 , 5 , 6 , 7. It cannot reasonably be denied , but that the Apostle doth design deeply to affect the Mind and Heart of Believers with a sense of the Grace and Love of God in Christ , as the only cause of their Justification before God. I think no words can express those conceptions of the Mind , which this Representation of Grace doth suggest . Whether they think it any part of their duty to be like minded , and comply with the Apostle in this design , who scarce ever mention the Grace of God , unless it be in a way of diminution from its efficacy , and unto whom such Ascriptions unto it as are here made by him , are a matter of contempt , is not hard to judge . But it will be said these are good words indeed , but they are only general ; there is nothing of Argument in all this adoring of the Grace of God in the work of our Salvation . It may be so it seems to many . But yet to speak plainly , there is to me more Argument in this one consideration , namely , of the Ascription made in this cause unto the Grace of God in this place , then in an hundred Sophisms , suited neither unto the expressions of the Scripture , nor the experience of them that do believe . He that is possessed with a due apprehension of the Grace of God , as here represented , and under a sense that it was therein , the design of the Holy Ghost , to render it glorious , and alone to be trusted unto , will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience , which some would suggest unto him . But we may yet look further into the words . The case which the Apostle states , the inquiry which he hath in hand , whereon he determineth as to the Truth , wherein he instructs the Ephesians , and in them the whole Church of God , is , How a lost condemned sinner may come to be accepted with God , and thereon saved . And this is the sole inquiry wherein we are , or intend in this controversie to be concerned . Further we will not proceed , either upon the invitation or provocation of any . Concerning this , his position and determination is , That we are saved by Grace . This first he occasionally interposeth in his enumeration of the benefits we receive by Christ , Ver. 5. But not content therewith , he again directly asserts it , Ver. 8. in the same words ; for he seems to have considered how slow Men would be in the admittance of this Truth , which at once deprives them of all boastings in themselves . What it is that he intends by our being saved , must be inquired into . It would not be prejudicial unto , but rather advance the truth we plead for , if by our being saved , eternal Salvation were intended . But that cannot be the sense of it in this place , otherwise than as that Salvation is included in the causes of it , which are effectual in this life . Nor do I think that in that expression , By Grace ye are saved , our Justification only is intended , although it be so principally . Conversion unto God and Sanctification , are also included therein , as is evident from Ver. 5 , 6. And they are no less of sovereign Grace , than is our Justification it self . But the Apostle speaks of what the Ephesians being now Believers , and by vertue of their being so , were made partakers of in this life . This is manifest in the whole context . For having in the beginning of the Chapter described their condition , what it was in common with all the Posterity of Adam by nature , Ver. 1 , 2 , 3. He moreover declares their condition in particular , in opposition to that of the Jews , as they were Gentiles , Idolaters , Atheists , Ver. 11 , 12. Their present delivery by Jesus Christ from this whole miserable state and condition , that which they were under in common with all mankind , and that which was a peculiar aggravation of its misery in themselves , is that which he intends by their being saved . That which was principally designed in the description of this state is , That therein and thereby they were liable unto the wrath of God , guilty before him , and obnoxious unto his judgment . This he expresseth in the declaration of it . Ver. 3. Answerable unto that method , and those grounds , he every where proceeds on in declaring the Doctrine of Justification . Rom. 3.19 , 20 , 21 , 22 , 23 , 24. Tit. 3.3 , 4 , 5. From this state they had deliverance by Faith in Christ Jesus . For unto as many as received him , power is given to be the sons of God. Joh. 1.12 . He that believeth on him , is not condemned , that is , he is saved , in the sense of the Apostle in this place . Joh. 3.15 . He that believeth on the Son of God hath everlasting life , ( is saved ) but he that believeth not , the wrath of God abideth on him . Ver. 36. And in this sense , saved , and Salvation , are frequently used in the Scripture . Besides he gives us so full a description of the Salvation , which he intends from Ver. 13. unto the end of the Chapter , that there can be no doubt of it . It is our being made nigh by the Blood of Christ , Ver. 13. Our Peace with God by his death , Ver. 14 , 15. Our Reconciliation by the Blood of the Cross , Ver. 16. Our access unto God , and all Spiritual priviledges thereon depending , Ver. 18 , 19 , 20 , &c. Wherefore the inquiry of the Apostle and his determination thereon , is concerning the causes of our Justification before God. This he declares and fixeth both Positively and Negatively . Positively ( 1. ) In the supream moving Cause on the part of God. This is that free sovereign Grace and Love of his , which he illustrates by its adjuncts and properties before mentioned . ( 2. ) In the meritorious procuring cause of it , which is Jesus Christ in the Work of his Mediation , as the Ordinance of God for the rendring this Grace effectual unto his Glory , Ver. 7 , 13 , 16. ( 3. ) In the only means or instrumental cause on our part , which is Faith. By Grace are ye saved through Faith , Ver. 8. And lest he should seem to derogate any thing from the Grace of God , in asserting the necessity and use of Faith , he adds , That Epanorthosis , and that not of our selves , it is the gift of God. The communication of this Faith unto us is no less of Grace then is the Justification which we obtain thereby . So hath he secured the whole Work unto the Grace of God through Christ , wherein we are interested by Faith alone . But not content herewith , he describes this work Negatively , or adds an exclusion of what might be pretended to have a concernment therein . And therein three things are stated distinctly . ( 1. ) What it is he so excludes . ( 2. ) The Reason whereon he doth so . ( 3. ) The confirmation of that Reason , wherein he obviates an objection that might arise thereon . 1. That which he excludes is Works , not of Works , Ver. 9. And what works he intends at least principally , himself declares . Works , say some , of the Law , the Law of Moses . But what concernment had these Ephesians therein , that the Apostle should inform them , that they were not justified by those works . They were never under that Law , never sought for Righteousness by it , nor had any respect unto it , but only , that they were delivered from it . But it may be he intends only Works wrought in the strength of our own natural abilities , without the aids of Grace , and before believing . But what were the Works of these Ephesians antecedent unto believing , he before and afterwards declares . For being dead in trespasses and sins , they walked according to the course of this World in the lusts of the flesh , fulfilling the desires of the flesh , and of the mind , Ver. 1 , 2 , 3. It is certain enough that these works have no influence into our Justification ; and no less certain , that the Apostle had no reason to exclude them from it , as though any could pretend to be advantaged by them , in that which consisteth in a deliverance from them . Wherefore the Works here excluded by the Apostle , are those works which the Ephesians now performed , when the were Believers , quickned with Christ ; even the Works which God hath fore-ordained , that we should walk in them , as he expresly declared , Ver. 10. And these Works he excludeth not only in opposition unto Grace , but in opposition unto Faith also . Through Faith not of Works . Wherefore he doth not only reject their merit , as inconsistent with Grace , but their cointerest on our part with , or subsequent interest unto Faith , in the Work of Justification before God. If we are saved by Grace through Faith in Christ exclusively unto all works of Obedience whatever , then cannot such works be the whole or any part of our Righteousness unto the Justification of life . Wherefore another Righteousness we must have or perish for ever . Many things I know are here offered , and many distinctions coyned to retain some interest of Works in our Justification before God ; But whether it be the safest way to trust unto them , or unto this plain , express , Divine Testimony , will not be hard for any to determine when they make the case their own . 2. The Apostle adds a Reason of this exclusion of Works , not of Works left any one should boast . God hath ordained the order and method of our Justification by Christ in the way expressed , that no man might have ground , reason , or occasion to glory or boast in or of himself . So it is expressed , 1 Cor. 1.21 , 30 , 31. Rom. 3.32 . To exclude all glorying or boasting on our part , is the design of God. And this consists in an ascription of something unto our selves , that is not in others , in order unto Justification . And it is Works alone that can administer any occasion of this boasting ; For if Abraham were justified by Works , he had whereof to glory , Rom. 4.2 . And it is excluded alone by the Law of Faith , Rom. 3.27 . For the nature and use of Faith , is to find Righteousness in another . And this boasting , all Works are apt to beget in the minds of men , if applied unto Justification . And where there is any boasting of this nature , the design of God towards us in this Work of his Grace , is frustrated what lieth in us . That which I principally insist on from hence , is , that there are no boundaries fixed in Scripture unto the interest of Works in Justification , so as no boasting should be included in them . The Papists make them meritorious of it , at least of our second Justification as they call it . This , say some , ought not to be admitted ; for it includeth boasting , Merit and boasting are inseparable . Wherefore say others , they are only causa sine qua non , they are the condition of it ; or they are our Evangelical Righteousness before God whereon we are Evangelically justified , or they are a subordinate Righteousness , whereon we obtain an interest in the Righteousness of Christ ; or are comprized in the condition of the new Covenant whereby we are justified , or are included in Faith , being the form of it , or of the essence of it , one way or other : For herein men express themselves in great variety . But so long as our Works are hereby asserted in order unto our Justification , how shall a man be certain that they do not include boasting ; or , that they do express the true sense of these words , not of works lest any man should boast . There is some kind of Ascription unto our selves in this matter , which is boasting . If any shall say , that they know well enough what they do , and know that they do not boast in what they ascribe unto Works , I must say that in general I cannot admit it . For the Papists affirm of themselves , that they are most remote from boasting ; yet I am very well satisfied that boasting and merit are inseparable . The question is not what men think they do , but what Judgment the Scripture passeth on what they do . And if it be said , that what is in us , is also of the Grace and Gift of God , and is so acknowledged , which excludes all boasting in our selves , I say it was so by the Pharisee , and yet was he an horrible boaster . Let them therefore be supposed to be wrought in us in what way men please , if they be also wrought by us , and so be the Works of Righteousness , which we have done , I fear their Introduction into our Justification , doth include boasting in it , because of this assertion of the Apostle , not of Works lest any man should boast . Wherefore because this is a dangerous point , unless men can give us the direct , plain indisputable bounds of the Introduction of our Works into our Justification , which cannot include boasting in it , it is the safest course utterly to exclude them , wherein I see no danger of any mistake in these words of the Holy Ghost , not of Works lest any man should boast . For if we should be unadvisedly seduced into this boasting , we should lose all the benefit which we might otherwise expect by the Grace of God. 3. The Apostle gives another reason why it cannot be of Works , and withal obviates an Objection , which might arise from what he had declared , v. 10. For we are his workmanship , created in Christ Jesus unto good Works , which God hath before ordained , that we should walk in them . And the force of his Reason , which the causal Conjunction intimates the Introduction of , consists in this : That all good Works , those concerning which he treats , Evangelical Works , are the Effects of the Grace of God in them that are in Christ Jesus , and so are truly justified antecedently in order of nature unto them . But that which he principally designed in these words , was that which he is still mindful of , wherever he treats of this Doctrine , namely to obviate an Objection that he foresaw some would make against it , and that is this ; If good Works be thus excluded from our Justification before God , then of what use are they ? we may live as we list , utterly neglect them , and yet be justified . And this very Objection do some men continue to manage , with great vehemency against the same Doctrine . We meet with nothing in this cause more frequently than that if our Justification before God be not of Works some way or other , if they be not antecedaneously required thereunto , if they are not a previous condition of it , then there is no need of them : Men may safely live in an utter neglect of all Obedience unto God. And on this Theme men are very apt to enlarge themselves , who otherwise give no great evidences of their own Evangelical Obedience . To me it is marvellous , that they heed not unto what party they make an Accession in the management of this Objection ; namely unto that of them , who were the Adversaries of the Doctrine of Grace taught by the Apostle . It must be elsewhere considered . For the present I shall say no more , but that if the answer here given by the Apostle be not satisfactory unto them , if the Grounds and Reasons of the necessity and use of good Works here declared , be not judged by them sufficient to establish them in their proper place and order , I shall not esteem my self obliged to attempt their further satisfaction . Phil. 3.8 , 9. Yea doubtless , and I account all things but loss for the excellency of the knowledg of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung that I may win Christ , and be found in him not having mine own Righteousness which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith. This is the last Testimony which I shall insist upon , and although it be of great importance , I shall be the more brief in the consideration of it , because it hath been lately pleaded and vindicated by another , whereunto I do not expect any tolerable reply . For what hath since been attempted by one , it is of no weight . He is in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the things that I would observe from and concerning this Testimony , may be reduced into the ensuing heads . 1. That which the Apostle designs from the beginning of this Chapter , and in these Verses , in an especial manner to declare what it is on the account whereof we are accepted with God , and have thereon cause to rejoyce . This he fixeth in general in an interest in and participation of Christ by Faith in opposition unto all Legal Priviledges and advantages , wherein the Jews whom he reflected upon did boast and rejoyce , Rejoyce in Christ Jesus , and have no confidence in the flesh , Vers. 3. 2. He supposeth that unto that Acceptance before God wherein we are to Rejoyce , there is a Righteousness necessary ; And to whatever it be is the sole ground of that acceptance . And to give evidence hereunto , 3. He declares that there is a twofold Righteousness that may be pleaded and trusted unto to this purpose . ( 1. ) Our own Righteousness which is of the Law. ( 2. ) That which is through the Faith of Christ , the Righteousness which is of God by Faith. These he asserts to be opposite and inconsistent as unto the end of our Justification and acceptance with God ; Not having mine own Righteousness , but that which is , &c. And an intermediate Righteousness between these he acknowledgeth not . 4. Placing the instance in himself , he declares emphatically ( so as there is scarce a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vehemency of Speech , in all his Writings , ) which of those it was that he adhered unto , and placed his confidence in . And in the handling of this Subject , there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these , namely of the Righteousness which is of God by Faith , and the depression of the other , or his own Righteousness . As , 1. This was the turning point , whereon he and others had forsaken their Judaism and betaken themselves unto the Gospel . This therefore was to be secured as the main instance , wherein the greatest controversie that ever was in the world was debated . So he expresseth it , Gal. 2.15.16 . We who are Jews by nature and not Sinners of the Gentiles , knowing that a man is not justified by the Works of the Law , but by the Faith of Jesus Christ , even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law. ( 2. ) Hereon there was great opposition made unto this Doctrine by the Jews in all places and in many of them the minds of multitudes were turned off from the Truth ( which the most are generally prone unto in this case ) and perverted from the simplicity of the Gospel . This greatly affected his holy Soul , and he takes notice of it in most of his Epistles . ( 3. ) The weight of the Doctrine it self , with that unwillingness which is in the minds of men by nature to embrace it , as that which lays the axe to the root of all Spiritual Pride , elation of Mind , and Self-pleasing whatever , whence innumerable Subterfuges have been , and are sought out to avoid the efficacy of it , and to keep the Souls of men from that universal resignation of themselves unto sovereign Grace in Christ , which they have naturally such an aversation unto , did also affect him . ( 4. ) He had himself been a great Sinner in the days of his ignorance by a peculiar opposition unto Christ and the Gospel ; This he was deeply sensible of ; and therewithal of the excellency of the Grace of God and the Righteousness of Christ , whereby he was delivered . And men must have some experience of what he felt in himself as unto Sin and Grace , before they can well understand his expressions about them . 5. Hence it was , that in many other places of his Writings , but in this especially , he treats of these things with a greater earnestness and vehemency of Spirit than ordinary . Thus ( 1. ) On the part of Christ whom he would exalt he mentioneth not only the knowledg of him , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The excellency of the knowledg of Christ Jesus my Lord , with an Emphasis in every word ; And those other redoubled expressions , all loss for him , that I may win him , that I may be found in him , that I may know him , all argue the working of his affections under the Conduct of Faith and Truth unto an acquiescency in Christ alone , as all and in all . Somewhat of this frame of mind is necessary unto them that would believe his Doctrine . Those who are utter strangers unto the one , will never receive the other . ( 2. ) In his expression of all other other things that are our own , that are not Christ , whether Priviledges or Duties , however good , useful , excellent , they may be in themselves , yet in Comparison of Christ and his Righteousness , and with respect unto the end of our standing before God , and acceptance with him , with the same vehemency of Spirit he casts contempt upon , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dogs meat to be left for them whom he calleth Dogs , that is , evil Workers , of the Concision ; or the wicked Jews who adhered pertinaciously unto the Righteousness of the Law , v. 2. This account of the earnestness of the Apostle in this Argument , and the warmth of his Expressions , I thought meet to give as that which gives light into the whole of his design . 6. The question being thus stated , the enquiry is what any person who desires acceptance with God , or a Righteousness whereon he may be justified before him , ought to betake himself unto . One of the ways proposed he must close with all . Either he must comply with the Apostle in his Resolution to reject all his own Righteousness , and to betake himself unto the Righteousness of God , which is by Faith in Christ Jesus alone , or find out for himself , or get some to find out for him , some exceptions unto the Apostles conclusion , or some distinctions that may prepare a reserve for his own works , one way or other in his justification before God. Here every one must chuse for himself . In the mean time , we thus argue . If our own Righteousness , and the Righteousness which is of God by Faith ; or that which is through the Faith of Christ Jesus ( namely , the Righteousness which God imputeth unto us , Rom. 4.6 . Or the abundance of Grace and the gift of Righteousness thereby , which we receive , Rom. 5.17 . ) are opposite , and inconsistent in the Work of Justification before God , then are we justified by Faith alone through the Imputation of the Righteousness of Christ unto us . The consequence is plain from the removal of all other ways , causes , means , and conditions of it , as inconsistent with it . But the antecedent is expresly the Apostles ; Not my own , but that of God. Again , That whereby , and wherewith we are found in Christ , is that whereby alone we are justified before God ; for to be found in Christ , expresseth the state of the person that is to be justified before God : Whereunto is opposed to be found in our selves . And according unto these different states doth the judgment of God pass concerning us . And as for those who are found in themselves , we know what will be their portion . But in Christ we are found by Faith alone . All manner of evasions are made use of by some , to escape the force of this Testimony . It is said in general , That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness , or , That by his own Righteousness he meant that . For it is that alone can intitle us unto the Benefits of Christs Righteousness . Nollem Dictum . ( 1. ) The censure is too severe to be cast on all Protestant Writers without exception , who have expounded this place of the Apostle ; and all others , except some few of late , influenced by the heat of the Controversie wherein they are ingaged . ( 2. ) If the Gospel Righteousness intended be his own Personal Righteousness and Obedience , there is some want of consideration in affirming , That he did not desire to be found in it . That wherein we are found , thereon are we to be judged ; to be found in our own Evangelical Righteousness before God , is to enter into judgment with God thereon , which those who understand any thing aright of God and themselves , will not be free unto . And to make this to be the meaning of his words , I desire not to be found in my own Righteousness which is after the Law , but I desire to be found in mine own Righteousness which is according to the Gospel ; whereas , as they are his own inherent Righteousness , they are both the same , doth not seem a proper interpretation of his words , and it shall be immediately disproved . ( 3. ) That our Personal Gospel Righteousness , doth intitle us unto the Benefits of Christs Righteousness , that is , as unto our Justification before God , is gratis dictum , not one Testimony of Scripture can be produced that gives the least countenance unto such an assertion . That it is contrary unto many express Testimonies , and inconsistent with the freedom of the Grace of God in our Justification , as proposed in the Scripture , hath been proved before . Nor do any of the places which assert the necessity of obedience and good Works in Believers , that is , Justified Persons unto Salvation , any way belong unto the Proof of this Assertion ; or , in the least express , or intimate any such thing . And in particular , the Assertion of it is expresly contradictory unto that of the Apostle , Tit. 3.4 , 5. But I forbear , and proceed to the consideration of the special answers , that are given unto this testimony , especially those of Bellarmine , whereunto I have as yet , seen nothing added with any pretence of Reason in it . 1. Some say , that by his own Righteousness which the Apostle rejects , he intends only his Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by the Works of the Law. But this was only an outward external Righteousness , consisting in the observation of Rites and Ceremonies , without respect unto the inward frame or obedience of the heart . But this is an impious imagination . The Righteousness which is by the Law , is the Righteousness which the Law requires , and those works of it , which if a Man do , he shall live in them ; for the doers of the Law shall be justified , Rom. 2.16 . Neither did God ever give any Law of Obedience unto Man , but what obliged him to love the Lord his God with all his heart , and all his soul. And it is so far from being true , That God by the Law required an external Righteousness only , that he frequently condemns it as an abomination to him , where it is alone . 2. Others say , that it is the Righteousness whatever it be , which he had during his Pharisaism . And although he should be allowed in that state , to have lived in all good Conscience , instantly to have served God day and night , and to have had respect as well unto the internal , as the external Works of the Law ; yet all these Works being before Faith , before Conversion to God , may be , and are to be rejected as unto any concurrence unto our Justification . But Works wrought in Faith , by the aid of Grace , Evangelical Works are of another consideration , and together with Faith , are the condition of Justification . Answ. 1. That in the matter of our Justification the Apostle opposeth Evangelical Works , not only unto the Grace of God , but also unto the Faith of Believers , was proved in the consideration of the foregoing Testimony . 2. He makes no such distinction , as that pretended , namely , That Works are of two sorts ; whereof one is to be excluded from any interest in our Justification , but not the other ; neither doth he any where else , treating of the same subject , intimate any such distinction ; but on the contrary , declares that use of all Works of Obedience in them that believe , which is exclusive of the supposition of any such distinction ▪ but he directly expresseth , in this rejection , his own Righteousness , that is , his Personal Inherent Righteousness whatever it be , and however it be wrought . 3. He makes a plain distinction of his own twofold estate , namely , that of his Judaism which he was in before his Conversion , and that which he had by Faith in Christ Jesus . In the first state , he considers the priviledges of it , and declares what judgment he made concerning them upon the Revelation of Jesus Christ unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , referring unto the time past , namely , at his first conversion . I considered them with all the advantages , gain , and reputation , which I had by them , but rejected them all for Christ , because the esteem of them and continuance in them as priviledges , was inconsistent with Faith in Christ Jesus . Secondly , he proceeds to give an account of himself and his thoughts , as unto his present condition . For it might be supposed , that although he had parted with all his legal priviledges for Christ ; yet now being united unto him by Faith , he had something of his own , wherein he might rejoyce , and on the account whereof he might be accepted with God ( the thing inquired after ) or else he had parted with all for nothing . Wherefore he who had no design to make any reserves of what he might glory in , plainly declares what his judgment is concerning all his present Righteousness , and the ways of obedience which he was now ingaged in , with respect unto the ends inquired after , Ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The bringing over of what was affirmed before concerning his Judaical priviledges into this Verse , is an effect of a very superficiary consideration of the context . For ( 1. ) there is a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He could not more plainly express the heightning of what he had affirmed by a Proceed unto other things , or the consideration of himself in another state . But moreover , beyond what I have already asserted . ( 2. ) The change of the time expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects what was past , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he hath respect only unto what was present , not what he had before rejected and forsaken , makes evident his progress unto the consideration of things of another nature . Wherefore unto the rejection of all his former Judaical priviledges , he adds his judgment concerning his own present Personal Righteousness . But whereas it might be objected , That rejecting all both before and after conversion , he had nothing left to rejoyce in , to glory in , to give him acceptance with God ; he assures us of the contrary , namely , that he found all these things in Christ , and the Righteousness of God which is by Faith. He is therefore in these words , Not having mine own Righteousness , which is by the Law ; so far from intending only the Righteousness which he had before his Conversion , as that he intends it not at all . The words of Davenant on this passage of the Apostle , being in my judgment not only sober , but weighty also , I shall transcribe them . Hic docet Apostolus quaenam illa justitia sit qua nitendum coram Deo , nimirum quae per fidem apprehenditur , at haec imputata est : Causam etiam ostendit cur jure nostra fiat , nimirum quia nos Christi sumus & in Christo comperimur ; quia igitur insiti sumus in corpus ejus & coalescimus cum illo in unam personam , ideo ejus justitia nostra reputatur . De Justif. Habit. cap. 38. For whereas some begin to interpret our being in Christ , and being found in him , so as to intend no more but our profession of the Faith of the Gospel , The Faith of the Catholick Church in all ages concerning the Mystical Union of Christ and Believers , is not to be blown away with a few empty words and unproved Assertions . The Answer therefore is full and clear unto the general Exception , namely , that the Apostle rejects our Legal , but not our Evangelical Righteousness . For ( 1. ) the Apostle rejects , disclaims , disowns nothing at all , not the one , nor the other absolutely , but in comparison of Christ , and with respect unto the especial end of Justification before God , or a Righteousness in his sight ▪ ( 2. ) In that sense he rejects all our own Righteousness , but our Evangelical Righteousness , in the sense pleaded for , is our own , inherent in us , performed by us . ( 3. ) Our Legal Righteousness , and our Evangelical , so far as an Inherent Righteousness is intended , are the same , and the different ends and use of the same Righteousness , is alone intended in that distinction , so far as it hath sense in it . That which in respect of Motives unto it , the ends of it , with the especial causes of its acceptance with God. is Evangelical , in respect of its original Prescription , Rule , and Measure , is Legal . When any can instance in any Act or Duty , in any habit or effect of it , which are not required by that Law which injoyns us to love the Lord our God , with all our heart , soul , and mind , and our neighbor as our selves ; they shall be attended unto . ( 4. ) The Apostle in this case rejects all the Works of Righteousness which we have done , Tit. 3.5 . But our Evangelical Righteousness consisteth in the Works of Righteousness which we do . ( 5. ) He disclaims all that is our own . And if the Evangelical Righteousness intended be our own , he sets up another in opposition unto it ; and which therefore is not our own , but as it is imputed unto us . And I shall yet add some other reasons which render this pretence useless , or shew the falsness of it . 1. Where the Apostle doth not distinguish or limit what he speaks of , what ground have we to distinguish or limit his Assertions . Not by Works , saith he , sometimes absolutely , sometimes the Works of Righteousness which we have done ; that is , not by some sort of Works say those who plead the contrary : But by what warrant ? ( 2. ) The Works which they pretend to be excluded , as wherein our own Righteousness that is rejected doth consist , are Works wrought without Faith , without the aid of Grace : But these are not good Works , nor can any be denominated righteous from them , nor is it any Righteousness that consists in them alone . For without Faith it is impossible to please God : And to what purpose should the Apostle exclude evil works and hypocritical , from our Justification ? Who ever imagined , that any could be justified with respect unto them . There might have been some pretence for this gloss , had the Apostle said his own Works ; but whereas he rejects his own Righteousness , to restrain it unto such Works as are not righteous , as will denominate none righteous , as are no Righteousness at all , is most absurd . ( 3. ) Works wrought in Faith , if applied unto our Justification , do give occasion unto , or include boasting , more then any others , as being better and more praise worthy then they . ( 4. ) The Apostle elswhere excludes from Justification the Works that Abraham had done when he had been a Believer many years ; and the Works of David when he described the Blessedness of a Man by the forgiveness of sins . ( 5. ) The state of the Question which he handles in his Epistle unto the Galatians , was expresly about the Works of them that did believe . For he doth not disspute against the Jews , who would not be pressed in the least with his Arguments , namely , that if the inheritance were by the Law , then the promise was of none effect ; and if Righteousness were by the Law , then did Christ die in vain : For these things they would readily grant . But he speaks unto them that were Believers , with respect unto those Works which they would have joyned with Christ and the Gospel , in order unto Justification . ( 6. ) If this were the mind of the Apostle , that he would exclude one sort of Works , and assert the necessity of another unto the same end , why did he not once say so , especially considering how necessary it was that so he should do , to answer those objections against his doctrine which he himself takes notice of , and returns answer unto on other grounds , without the least intimation of any such distinction . Bellarmine considereth this Testimony in three places , Lib. 1. cap. 18. Lib. 1. cap. 19. Lib. 5. cap. 5. De Justificat . And he returns three answers unto it , which contain the substance of all that is pleaded by others unto the same purpose . 1. He saith , That the Righteousness which is by the Law , and which is opposed unto the Righteousness which is by Faith , is not the Righteousness written in the Law , or which the Law requires , but a Righteousness wrought without the aid of Grace , by the knowledge of the Law alone . 2. That the Righteousness which is by the Faith of Christ , are opera nostra justa facta ex fide , our own righteous Works wrought in Faith , which others call our Evangelical Works . ( 3. ) That it is blasphemous to call the Duties of Inherent Righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loss and dung . But he labors in the fire with all his sophistry . For as to the first , ( 1. ) That by the Righteousness which is by the Law , the Righteousness which the Law requires , is not intended , is a bold assertion , and expresly contradictory unto the Apostle , Rom. 9.31 . Chap. 10.5 . In both places he declares the Righteousness of the Law to be the Righteousnes that the Law requires . ( 2. ) The Works which he excludes , he calls the Works of Righteousness that we have done , Tit. 3.5 . which are the Works that the Law requires . Unto the second , I say ( 1. ) That the substance of it , is , That the Apostle should profess that I desire to be found in Christ , not having my own Righteousness , but having my own Righteousness ; for Evangelical Inherent Righteousness was properly his own . And I am sorry that some should apprehend that the Apostle in these words did desire to be found in his own Righteousness in the presence of God , in order unto his Justification . For nothing can be more contrary , not only unto the perpetual tenor and design of all his discourses , on this subject , but also unto the Testimony of all other holy Men in the Scripture , to the same purpose , as we have proved before . And I suppose there are very few true Believers at present , whom they will find to comply and joyn with , them in this desire of being found in their own Personal Evangelical Righteousness , or the Works of Righteousness which they have done , in their tryal before God , as unto their Justification . We should do well to read our own hearts , as well as the Books of others in this matter . ( 2. ) The Righteousness which is of God by Faith , is not our own Obedience or Righteousness , but that which is opposed unto it : That which God imputes unto us , Rom. 4.6 . That which we receive by way of gift , Rom. 5.17 . ( 3. ) That by the Righteousness which is by the Faith of Christ Jesus our own Inherent Righteousness is not intended , is evident from hence , That the Apostle excludes all his own Righteousness , as , and when he was found in Christ , that is , what ever he had done as a Believer . And if there be not an opposition in these words , between a Righteousness that is our own , and that which is not our own , I know not in what words it can be expressed . Unto the third I say , ( 1. ) The Apostle doth not , nor do we say , that he doth , call our Inherent Righteousness dung , but only that he accounts it so . ( 2. ) He doth not account it so absolutely , which he is most remote from , but only in comparison with Christ. ( 3. ) He doth not esteem it so in it self , but only as unto his trust in it , with respect unto one especial end , namely , our Justification before God. ( 4. ) The Prophet Isaiah in the same respect , terms all our Righteousness filthy rags , Chap. 64.6 . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an expression of as much contempt , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. Some say all Works are excluded as meritorious of Grace , Life , and Salvation , but not as the condition of our Justification before God. But ( 1. ) what ever the Apostle excludes , he doth it absolutely , and with all respects , because he sets up something else in opposition unto it . ( 2. ) There is no ground left for any such distinction in this place : For all that the Apostle requires unto our Justification is , ( 1. ) That we be found in Christ , not in our selves . ( 2. ) That we have the Righteousness of God , not our own . ( 3. ) That we be made partakers of this Righteousness by Faith , which is the substance of what we plead for . CHAP. XIX . Objections against the Doctrine of Justification , by the imputation of the Righteousness of Christ. Personal Holiness and Obedience not obstructed , but furthered by it . THat which remaineth to put an issue to this Discourse , is the consideration of some things , that in general are laid in objection against the truth pleaded for . Many things of that nature we have occasionally met withal , and already removed . Yea , the principal of those which at present are most insisted on . The Testimonies of Scripture urged by those of the Roman Church for Justification by works , have all of them so fully and frequently been answered by Protestant Divines , that it is altogether needless to insist again upon them , unless they had received some new inforcement , which of late they have not done . That which for the most part we have now to do withal , are rather Sophistiacal cavils from supposed absurd consequences , then real Theological arguments . And some of those who would walk with most wariness between the imputation of the Righteousness of Christ and Justification by our own works , either are in such a slippery place , that they seem sometimes to be on the one side , sometimes on the other , or else to express themselves with so much caution as it is very difficult to apprehend their minds . I shall not therefore for the future dare to say , that this or that is any mans opinion , though it appear unto me so to be as clear and evident as words can express it , but that this or that opinion , let it be maintained by whom it will , I approve or disapprove , this I shall dare to say . And I will say also , that the declination that hath been from the common Doctrine of Justification before God , on the imputation of the Righteousness of Christ , doth daily proceed towards a direct assertion of justification by works . Nor indeed hath it where to rest , until it comes unto that bottome . And this is more clearly seen in the objections which they make against the truth , then in what they plead in defence of their own opinions . For herein they speak as yet warily , and with a pretence of accuracy in avoiding extremes : But in the other , or their objections they make use of none but what are easily resolved into a supposition of Justification by Works in the grossest sense of it . To insist on all particulars were endless , and as was said , most of those of any importance have already occasionally been spoken unto . There are therefore only two things which are generally pleaded by all sorts of persons , Papists , Socinians , and others , with whom here we have to do , that I shall take notice of . The first and fountain of all other is , that the Doctrine of Justification by the imputation of the Righteousness of Christ doth render our personal Righteousness needless , and overthrows all necessity of an Holy life . The other is , that the Apostle James in his Epistle , doth plainly ascribe our Justification unto Works , and what he affirms there , is inconsistent with that sense of those many other Testimonies of Scripture which we plead for . For the first of these , although those who oppose the truth we contend for , do proceed on various different and contradictory principles among themselves as to what they exalt in opposition unto it , yet do they all agree in a vehement urging of it . For those of the Church of Rome who renewed this charge , invented of old by others , it must be acknowledged by all sober men , that as managed by them , it is an open calumny . For the wisest of them and those of whom it is hard to conceive , but that they knew the contrary , as Bellarmine , Vasquez , Suarez , do openly aver that Protestant Writers deny all inherent Righteousness ; ( Bellarmine excepts Bucer and Chemnitius ) that they maintain that men may be saved , although they live in all manner of sin , that there is no more required of them , but that they believe that their sins are forgiven , and that whilest they do so , although they give themselves up unto the most sensual Vices and Abominations , they may be assured of their Salvation . Tantum Relligio potuit suadere malorum . So will men out of a perverse zeal to promote their own interest in the Religion they profess , wilfully give up themselves unto the worst of evils , such as false accusation and open calumny , and of no other nature are these assertions , which none of the Writings or Preachings of those who are so charged , did ever give the least countenance unto . Whether the forging and promulgation of such impudent falshoods , be an expedient to obtain Justification by Works in the sight of God , they who continue in them had best to consider . For my part I say again , as I suppose I have said already , that it is all one to me what Religion men are of , who can justifie themselves in such courses and proceedings . And for those among our selves who are pleased to make use of this Objection , they either know what the Doctrine is which they would oppose , or they do not . If they do not , the wise man tells them , that he who answereth a matter before he hear it , it is folly and shame unto him . If they do understand it , it is evident that they use not sincerity , but artifices , and false pretenses for advantage , in their handling of Sacred things , which is scandalous to Religion . Socinus fiercely manageth this charge against the Doctrine of the Reformed Churches ; De servat . par . 4. cap. 1. And he made it the foundation whereon , and the reason why he opposeth the Doctrine of the imputation of the satisfaction of Christ , if any such satisfaction should be allowed , which yet he peremptorily denies . And he hath written a Treatise unto the same purpose defended by Schlictingius against Meisnerus . And he takes the same honest course herein , that others did before him . For he chargeth it on the Divines of the Protestant Churches , that they taught that God justifieth the ungodly , not only those that are so , and whilest they are so , but although they continue so ; that they required no inherent Righteousness or Holiness in any , nor could do so on their principles , seeing the imputed Righteousness of Christ is sufficient for them , although they live in sin , are not washed nor cleansed , nor do give up themselves unto the wayes of Duty and Obedience unto God whereby he may be pleased , and so bring in Libertinisme and Antinomianisme into the Church . And he thinks it a sufficient confutation of this Doctrine to alledge against it that neither Fornicators , nor Idolaters , nor Adulterers , &c. shall inherit the Kingdom of God. And these are some of those ways which have rendred the management of controversies in Religion scandalous and abominable , such as no wise or good man will meddle withal , unless compelled for the necessary service of the Church . For these things are openly false , and made use of with a shameful dishonesty to promote a corrupt design and end . When I find men at this kind of work I have very little concernment in what they say afterwards , be it true or false . Their rule and measure is what serves their own end , or what may promote the design and interest wherein they are ingaged , be it right or wrong . And as for this man there is not any Article in Religion ( the principal whereof are rejected by him ) on whose account he doth with more confidence adjudge us unto eternal ruine , than he doth on this of the satisfaction of Christ and the imputation of it unto them that do believe . So much darkness is their remaining on the minds of the most of men : so many inveterate prejudices on various occasions are they pester'd withal , especially if not under the conduct of the same inlightning spirit , that some will confidently condemn others unto eternal flames , for those things whereon they place on infallible grounds , their hopes of eternal blessedness , and know that they love God and live unto him on their account . But this wretched advantage of condemning all them of Hell who dissent from them , is greedily laid hold of by all sorts of persons . For they thereby secretly secure their own whole party in perswasion of eternal Salvation be they otherwise what they will. For if the want of that Faith which they profess , will certainly damn men whatever else they be , and how good soever their lives be , many will easily suffer themselves to be deceived with a foolish Sophisme , that then that Faith which they profess will assuredly save them , be their lives what they please , considering how it falls in with their inclinations . And hereby they may happen also to frighten poor simple people into a compliance with them , whilest they peremptorily denounce Damnation against them unless they do so . And none for the most part are more fierce in the denunciation of the condemnatory sentence against others for not believing as they do , then those who so live as that if there be any truth in the Scripture , it is not possible they should be saved themselves . For my part I believe that as to Christians in outward profession , all unregenerate unbelievers , who obey not the Gospel shall be damned , be they of what Religion they will , and none else ; for all that are born again , do truly believe and obey the Gospel , shall be saved , be they of what Religion they will , as unto the differences that are at this day among Christians . That way wherein these things are most effectually promoted , is in the first place to be embraced by every one that takes care of his own Salvation . If they are in any way or Church obstructed , that Church or way is so far as it doth obstruct them to be forsaken . And if there be any way of profession or any visible Church state wherein any thing or things absolutely destructive of or inconsistent with these things are made necessary unto the professors of it , in that way , and by vertue of it , no Salvation is to be obtained . In other things every man is to walk according unto the light of his own mind , for whatever is not of Faith is sin . But I return from this digression occasioned by the fierceness of him with whom we have to do . For the Objection it self , that hath fallen under so perverse a management , so far as it hath any pretense of sobriety in it is this and no other . If God justifie the ungodly merely by his Grace through Faith in Christ Jesus , so as that works of Obedience are not antecedently necessary unto Justification before God , nor are any part of that Righteousness whereon any are so justified , then are they no way necessary , but men may be justified and saved without them . For it is said that there is no connexion between Faith unto Justification as by us asserted , and the necessity of Holiness , Righteousness or Obedience , but that we are by Grace set at liberty to live as we list , yea in all manner of sin , and yet be secured of Salvation . For if we are made Righteous with the Righteousness of another , we have no need of any Righteousness of our own . And it were well it many of those who make use of this Plea , would endeavour by some other way also to evidence their esteem of these things ; for to dispute for the necessity of Holiness , and live in the neglect of it , is uncomely . I shall be brief in the answer that here shall be returned unto this Objection , for indeed it is sufficiently answered or obviated in what hath been before discoursed concerning the nature of that Faith whereby we are justified , and the continuation of the moral Law in its force , as a rule of Obedience unto all believers . An unprejudiced consideration of what hath been proposed on these heads will evidently manifest the Iniquity of this charge , and how not the least countenance is given unto it by the Doctrine pleaded for . Besides , I must acquaint the Reader that some while since I have published an entire Discourse concerning the nature and necessity of Gospel Holiness , with the Grounds and Reasons thereof in compliance with the Doctrine of Justification that hath now been declared . Nor do I see it necessary to add any thing thereunto , nor do I doubt , but that the perusal of it will abundantly detect the vanity of this charge ( Dispensat . of the Holy Spirit , Book 5. ) Some few things may be spoken on the present occasion . 1. It is not pleaded that all who do profess or have in former ages professed this Doctrine , have exemplified it in an holy and fruitful conversation . Many it is to be feared have been found amongst them who have lived and dyed in sin . Neither do I know but that some have abused this Doctrine to countenance themselves in their sins , and neglect of duty . The best of holy things or truths cannot be secured from abuse , so long as the Sophistry of the old Serpent hath an influence on the lusts and depraved minds of men . So was it with them of old who turned the grace of God into lasciviousness ; or from the Doctrine of it countenanced themselves in their ungodly deeds . Even from the beginning the whole Doctrine of the Gospel with the grace of God declared therein , was so abused . Neither were all that made profession of it , immediately rendered Holy and Righteous thereby . Many from the first , so walked as to make it evident that their Belly was their God , and their end destruction . It is one thing to have only the conviction of truth in our minds , another to have the power of it in our hearts . The former will produce an outward profession , the later only effect an inward Renovation of our Souls . However I must add three things unto this concession . 1. I am not satisfied that any of those who at present oppose this Doctrine , do in Holiness or Righteousness , in the exercise of Faith , Love , Zeal , Self-denial , and all other Christian Graces , surpass those who in the last ages , both in this and other Nations firmly adhered unto it , and who constantly testified unto that effectual influence which it had into their walking before God : Nor do I know that any can be named amongst us in the former ages , who were eminent in Holiness , and many such there were , who did not cordially assent unto that imputation of the Righteousness of Christ which we plead for . I doubt not in the least , but that many who greatly differ from others in the explication of this Doctrine may be and are eminently holy , at least sincerely so , which is as much as the best can pretend unto . But it is not comely to find some others who give very little evidence of their diligent following after that Holiness , without which no man shall see God , vehemently declaming against that Doctrine as destructive of Holiness , which was so fruitful in it in former days . 2. It doth not appear as yet in general , that an attempt to introduce a Doctrine contrary unto it hath had any great success in the Reformation of the lives of men . Nor hath personal Righteousness or Holiness as yet much thrived under the conduct of it , as to what may be observed . It will be time enough to seek countenance unto it by declaming against that which hath formerly had better effects , when it hath a little more commended it self by its fruits . 3. It were not amiss , if this part of the controversie might amongst us all , be issued in the advise of the Apostle James Chap. 2.18 . Shew me thy Faith by thy works , and I will shew thee my Faith by my works . Let us all labour that fruits may thus far determine of Doctrines , as unto their use , unto the interest of Righteousness and Holiness . For that Faith which doth not evidence it self by works , that hath not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Index which James calls for , whereby it may be found out and examined , is of no use nor consideration herein . Secondly , The same Objection was from the beginning laid against the Doctrine of the Apostle Paul , the same charge was managed against it , which sufficiently argues , that it is the same Doctrine which is now assaulted with it . This himself more than once takes notice of , Rom. 3.31 . Do we make void the Law through Faith ? It is an objection that he anticipates against his Doctrine of the free Justification of sinners , through Faith in the blood of Christ. And the substance of the charge included in these words is , that he destroyed the Law , took off all Obligation unto Obedience , and brought in Antinomianism . So again , Chap. 6.1 . What shall we say then , shall we continue in sin , that grace may abound ? Some thought this the natural and genuine consequence of what he had largely discoursed concerning Justification which he had now fully closed , and some think so still . If what he taught concerning the grace of God in our Justification be true , it will not only follow , that there will be no need of any relinquishment of sin on our part , but also a continuance in it must needs tend unto the exaltation of that grace , which he had so extolled . The same objection he repeats again , v. 15. What then , shall we sin because we are not under the Law but under Grace . And in sundry other places doth he obviate the same objection , where he doth not absolutely suppose it , especially , Ephes. 2.9 , 10. we have therefore no Reason to be surprized with , nor much to be moved at this objection and charge , for it is no other but what was insinuated or managed against the Doctrine of the Apostle himself , whatever inforcements are now given it by subtilty of arguing or Rhetorical exaggerations . However , evident it is , that there are naturally in the minds of men efficacious prejudices against this part of the Mystery of the Gospel which began betimes to manifest themselves , and ceased not until they had corrupted the whole Doctrine of the Church herein . And it were no hard matter to discover the principal of them , were that our present business ; However it hath in part been done before . 3. It is granted that this Doctrine both singly by it self , or in conjunction with whatever else concerns the grace of God by Christ Jesus , is liable unto abuse by them in whom darkness and the love of sin is predominant . For hence from the very beginning of our Religion , some fancied unto themselves that a bare assent unto the Gospel , was that Faith whereby they should be saved , and that they might be so , however they continued to live in sin , and a neglect of all Duties of Obedience . This is evident from the Epistles of John , James and Jude , in an especial manner . Against this pernicious evil we can give no relief , whilest men will love darkness more than light , because their deeds are evil , And it would be a fond imagination in any to think , that their modellings of this Doctrine after this manner , will prevent future abuse . If they will , it is by rendring it no part of the Gospel : for that which is so was ever liable to be abused by such persons as we speak of . These general observations being premised which are sufficient of themselves , to discard this Objection from any place in the minds of sober men , I shall only add the consideration of what answers the Apostle Paul returns unto it , with a brief application of them unto our purpose . The objection made unto the Apostle was , that he made void the Law , that he rendred good works needless , and that on the supposition of his Doctrine , men might live in sin , unto the advancement of Grace . And as unto his sense hereof , we may observe , 1. That he never returns that answer unto it , no not once , which some think is the only answer , whereby it may be satisfied and removed : namely , the necessity of our own personal Righteousness and Obedience or Works in order unto our Justification before God. For that by Faith without Works , he understandeth Faith and Works , is an unreasonable supposition . If any do yet pretend , that he hath given any such answer , let them produce it ; as yet it hath not been made to appear . And is it not strange that if this indeed were his Doctrine , and the contrary a mistake of it , namely , that our personal Righteousness , Holiness , and Works had an influence into our justification , and were in any sort our Righteousness before God therein , that he who in an eminent manner every where presseth the necessity of them , sheweth their true nature and use , both in general and in particular Duties of all sorts , above any of the Writers of the new Testament , should not make use of this truth in answer unto an objection wherein he was charged to render them all needless and useless ? His Doctrine was urged with this objection as himself acknowledged , and on the account of it rejected by many , Rom. 10.3 , 4. Gal. 2.3 . He did see and know that the corrupt lusts and depraved affections of the minds of many would supply them with subtile arguings against it . Yea he did foresee by the Holy Spirit , as appeareth in many places of his Writings , that it would be perverted and abused . And surely it was highly incumbent on him to obviate what in him lay , these evils , and so state his Doctrine upon this objection , that no countenance might ever be given unto it . And is it not strange that he should not on this occasion , once at least , somewhere or other , give an intimation , that although he rejected the works of the Law , yet he maintained the necessity of Evangelical Works , in order unto our Justification before God as the condition of it , or that whereby we are justified according unto the Gospel . If this were indeed his Doctrine , and that which would so easily solve this difficulty , and answer this objection , as both of them are by some pretended , certainly neither his wisdom nor his care of the Church under the conduct of the infallible Spirit would have suffered him to omit this reply , were it consistent with the truth which he had delivered . But he is so far from any such Plea , that when the most unavoidable occasion was administred unto it , he not only waves any mention of it , but in its stead affirms that which plainly evidenceth that he allowed not of it . See Eph. 2.9 , 10. Having positively excluded Works from our Justification , not of Works least any man should boast , it being natural thereon to enquire , to what end do Works serve , or is there any necessity of them ? instead of a distinction of Works legal and Evangelical in order unto our Justification , he asserts the necessity of the later on other Grounds , Reasons and Motives , manifesting that they were those in particular which he excluded , as we have seen in the consideration of the place ; Wherefore that we may not forsake his pattern and example in the same cause , seeing he was Wiser and Holier , knew more of the mind of God , and had more zeal for personal Righteousness and Holiness in the Church than we all , if we are pressed a Thousand times with this objection we shall never seek to deliver our selves from it , by answering that we allow these things to be the condition , or causes of our Justification , or the matter of our Righteousness before God , seeing he would not so do . Secondly , we may observe , that in his answer unto this objection , whether expresly mentioned or tacitly obviated , he insisteth not any where upon the common principle of moral Duties , but on those motives and reasons of Holiness , Obedience , good works alone , which are peculiar unto Believers . For the question was not , whether all mankind were obliged unto Obedience unto God and the Duties thereof of by the moral Law. But whether there were an Obligation from the Gospel upon Believers unto Righteousness , Holiness and good Works , such as was suited to affect and constrain their minds unto them . Nor will we admit of any other state of the question but this only ; whether upon the supposition of our gratuitous justification through the imputation of the Righteousness of Christ , there are in the Gospel grounds , reasons and motives making necessary , and efficaciously influencing the minds of Believers unto Obedience and good Works ; for those who are not Believers , we have nothing to do with them in this matter , nor do plead that Evangelical grounds and motives are suited or effectual to work them unto Obedience ; yea we know the contrary , and that they are apt both to despise them and abuse them . See I Cor. 1.23 , 24. 2 Cor. 4.4 . such persons are under the Law , and there we leave them unto the Authority of God in the moral Law. But that the Apostle doth confine his enquiry unto Believers , is evident in every place wherein he maketh mention of it , Rom. 6.2 , 3. How shall we that are dead unto sin , live any longer therein ? Know ye not that so many of us as were Baptized into Jesus Christ , &c. Eph. 2.10 . For we are the workmanship of God created in Christ Jesus unto good Works . Wherefore we shall not at all contend what cogency unto duties of Holiness , there is in Gospel motives and reasons unto the minds of Vnbelievers , whatever may be the truth in that case ; But what is their power force and efficacy towards them that truly believe . Thirdly , The answers which the Apostle returns positively unto this objection wherein he declares the necessity , nature , ends and use of Evangelical Righteousness , and good Works , are large , and many comprehensive of a great part of the Doctrine of the Gospel . I shall only mention the heads of some of them which are the same that we plead in the vindication of the same truth . 1. He pleads the Ordination of God ; God hath before ordained that we should walk in them ; Eph. 2.10 . God hath designed , in the disposal of the order of the causes of Salvation , that those who believe in Christ should live in , walk in , abound in , good Works and all Duties of Obedience unto God. To this end are Precepts , Directions , Motives and Encouragements every where multiplied in the Scripture . Wherefore we say that good Works , and that as they include the gradual progressive Renovation of our natures , our growth and increase in grace , with fruitfulness in our lives , are necessary from the Ordination of God , from his will and command . And what need there any further dispute about the necessity of good Works among them that know what it is to believe , or what respect there is in the Souls and Consciences of Believers unto the commands of God ? But what force , say some , is in this Command or Ordination of God , when notwithstanding it , and if we do not apply our selves unto Obedience , we shall be justified by the Imputation of the Righteousness of Christ , and so may be saved without them . I say ( 1 ) As was before observed , that it is Believers alone concerning whom this enquiry is made , and there is none of them but will judge this a most unreasonable and senseless objection , as that which ariseth from an utter ignorance of their state and relation unto God. To suppose that the minds of Believers are not as much and as effectually influenced with the Authority and Commands of God unto Duty and Obedience , as if they were all given in order unto their Justification , is to consider neither what Faith is , nor what it is to be a Believer , nor what is the Relation that we stand in unto God by Faith in Christ Jesus , nor what are the Arguments or motives wherewith the minds of such persons are principally affected and constrained . This is the Answer which the Apostle gives at large unto this Exception , Rom. 6.2 , 3. ( 2 ) The whole fallacy of this Exception is ( 1 ) In separating the things that God hath made inseparable , These are our Justification and our Sanctification . To suppose that the one of these may be without the other , is to overthrow the whole Gospel , ( 2 ) In compounding those things that are distinct , namely , Justification and eternal actual Salvation ; the respect of Works and Obedience being not the same unto them both , as hath been declared . Wherefore this Imagination that the commands of God unto Duty ; However given , and unto what ends soever , are not equally obligatory unto the Consciences of Believers , as if they were all given in order unto their Justification before God , is an absurd figment , and which all of them who are truly so , defie . Yea they have a greater power upon them , than they could have , if the Duties required in them were in order unto their Justification , and so were antecedent thereunto . For thereby they must be supposed to have their efficacy upon them before they truly believe . For to say , that a man may be a true Believer , or truly believe , in answer unto the commands of the Gospel , and not to be thereon , in the same instant of time absolutely justified , is not to dispute about any point of Religion , but plainly to deny the whole truth of the Gospel . But it is Faith alone that gives power and efficacy unto Gospel Commands , effectually to influence the Soul unto Obedience . Wherefore this Obligation is more powerfully constraining , as they are given unto those that are justified , then if they were given them in order unto their Justification . Secondly , The Apostle answers , as we do also , Do we then make void the Law through Faith ? God forbid ; yea we establish the Law. For although the Law is principally established in and by the Obedience and Sufferings of Christ , Rom. 8.3 , 4. Chap. 10.3 , 4. Yet is it not , by the Doctrine of Faith and the Imputation of the Righteousness of Christ unto the Justification of life , made void as unto Believers . Neither of these do exempt them from that Obligation unto universal Obedience , which is prescribed in the Law. They are still obliged by vertue thereof to love the Lord their God with all their Hearts , and their Neighbours as themselves . They are indeed freed from the Law , and all its commands unto Duty as it abides in its first consideration , Do this and live , the opposite whereunto , is Cursed is every one that continueth not in all things written in the Law to do them . For he that is under the Obligation of the Law in order unto Justification and Life , falls inevitably under the Curse of it , upon the supposition of any one Transgression . But we are made free to give Obedience unto it , on Gospel motives , and for Gospel ends , as the Apostle declares at large , Rom. 6. And the Obligation of it is such unto all Believers , as that the least Transgression of it hath the nature of sin . But are they hereon bound over by the Law unto everlasting punishment , or , as some phrase it , will God damn them that Transgress the Law , without which all this is nothing ? I ask again what they think hereof ; And upon a supposition that he will do so , what they further think will become of themselves ? For my part I say no ; even as the Apostle saith , There is no condemnation unto them that are in Christ Jesus . Where then , they will say , is the necessity of Obedience from the Obligation of the Law , if God will not damn them that Transgress it ? And I say , it were well if some men did understand what they say in these things , or would learn , for a while at least , to hold their peace . The Law equally requires Obedience in all instances of Duty , if it require any at all . As unto its Obligatory power , it is capable neither of Dispensation nor Relaxation , so long as the essential differences of good and evil do remain . If then none can be obliged unto Duty by vertue of its commands , but that they must on every Transgression fall under its curse , either it obligeth no one at all , or no one can be saved . But although we are freed from the Curse and condemning power of the Law by him who hath made an end of sin and brought in everlasting Righteousness , yet whilest we are viatores in order unto the accomplishment of Gods design for the Restauration of his Image in us , we are obliged to endeavour after all that Holiness and Righteousness which the Law requires of us . Thirdly , The Apostle answereth this Objection , by discovering the necessary Relation that Faith hath , unto the Death of Christ , the grace of God , with the nature of Sanctification , excellency , use , and advantage of Gospel Holiness , and the end of it in Gods appointment . This he doth at large in the whole Sixth Chapter of the Epistle to the Romans , and that with this immediate design , to shew the consistency of Justification by Faith alone , with the necessity of personal Righteousness and Holiness . The due pleading of these things would require a just and full Exposition of that Chapter wherein the Apostle hath comprized the chief springs and reasons of Evangelical Obedience . I shall only say , that those unto whom the reasons of it and motives unto it , therein expressed , which are all of them compliant with the Doctrine of Justification by the Imputation of the Righteousness of Christ are not effectual unto their own personal Obedience , and do not demonstrate an indispensible necessity of it , are so unacquainted with the Gospel , the nature of Faith , the genius and inclination of the new Creature ( for , let men scoff on whilest they please , he that is in Christ Jesus is a new Creature ) the constraining efficacy of the grace of God , and love of Christ , of the Oeconomy of God in the disposition of the causes and means of our Salvation , as I shall never trouble my self to contend with them about these things . Sundry other considerations I thought to have added unto the same purpose ; And to have shewed ( 1 ) That to prove the necessity of inherent Righteousness and Holiness , we make use of the Arguments which are suggested unto us in the Scripture . ( 2 ) That we make use of all of them in the sense wherein and unto the ends for which they are urged therein , in perfect compliance with what we teach concerning Justification . ( 3 ) That all the pretended Arguments or motives for and unto Evangelical Holiness which are inconsistent with the Imputation of the Righteousness of Christ , do indeed obstruct it and evert it . ( 4 ) That the Holiness which we make necessary unto the Salvation of them that believe is of a more excellent sublime and Heavenly nature in its causes , essence , operations , and effects , than what is allowed or believed by the most of those by whom the Doctrine of Justification is opposed . ( 5 ) That the Holiness and Righteousness which is pleaded for by the Socinians and those that follow them , doth in nothing exceed the Righteousness of the Scribes and Pharisees , nor upon their principles can any man go beyond them . But whereas this Discourse hath already much exceeded my first intention , and that as I said before , I have already at large treated on the Doctrine of the nature and necessity of Evangelical Holiness , I shall at present omit the further handling of these things and acquiesce in the answers given by the Apostle unto this Objection . CHAP. XX. The Doctrine of the Apostle James , concerning Faith and Works . It s agreement with that of St. Paul. THe seeming difference that is between the Apostle Paul and James in what they teach concerning Faith , Works , and Justification , requires our consideration of it . For many do take advantage from some words and expressions used by the later , directly to oppose the Doctrine fully and plainly declared by the former . But whatever is of that nature pretended hath been so satisfactorily already answered and removed by others , as that there is no great need to treat of it again . And although I suppose that there will not be an end of contending and writing in these causes , whilest we know but in part and Prophesie but in part , yet I must say , that in my Judgment the usual solution of this appearing difficulty securing the Doctrine of Justification by Faith through the Imputation of the Righteousness of Christ from any concernment or contradiction in the Discourse of St. James , Chap. 2. v. 14. to the end , hath not been in the least impeached , not hath had any new difficulty put upon it in some late Discourses to that purpose . I should therefore utterly forbear to speak any thing hereof , but that I suppose it will be expected in a Discourse of this nature , and do hope that I also may contribute some light unto the clearing and vindication of the Truth . To this purpose it may be observed , That 1. It is taken for granted on all hands , that there is no real repugnancy or contradiction between what is delivered by these two Apostles . For if that were so , the writings of one of them must be Pseudepigrapha , or falsly ascribed unto them whose names they bear , and uncanonical , as the Authority of the Epistle of James hath been by some both of old and of late highly , but rashly questioned . Wherefore their words are certainly capable of a just Reconciliation . That we cannot any of us attain thereunto , or that we do not agree therein is from the darkness of our own minds , the weakness of our understandings , and with too many , from the power of prejudices . 2. It is taken also for granted on all other occasions , that when there is an appearance of Repugnancy or contradiction in any places of Scripture , if some , or any of them , do treat directly , designedly , and largely about the matter concerning which there is a seeming repugnancy or contradiction , and others , or any other speak of the same things only Obiter occasionally , transiently , in order unto other ends , the truth is to be learned , stated and fixed from the former places . Or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends , is , as unto that truth , to be taken from and accommodated unto those other places wherein it is the design and purpose of the Holy Penman to declare it for its own sake , and to guide the Faith of the Church therein . And there is not a more rational and natural Rule of the interpretation of Scripture among all them which are by common consent agreed upon . 3. According unto this Rule , it is unquestionable that the Doctrine of Justification before God is to be learned from the writings of the Apostle Paul , and from them is light to be taken into all other places of Scripture where it is occasionally mentioned . Especially it is so , considering how exactly this Doctrine represents the whole Scope of the Scripture , and is witnessed unto by particular Testimonies occasionally given unto the same truth , without number . For it must be acknowledged that he wrote of this subject of our Justification before God , on purpose to declare it for its own sake , and its use in the Church , and that he doth it fully , largely , and frequently in a constant Harmony of expressions . And he owns those Reasons that pressed him unto fulness , and accuracy herein . ( 1 ) The importance of the Doctrine it self . This he declares to be such , as that thereon our Salvation doth immediately depend ; and that it was the hinge whereon the whole Doctrine of the Gospel did turn , Articulus stantis aut cadentis-Ecelesiae , Gal. 2.16 , 21. Chap. 5.4 , 5. ( 2 ) The plausible and dangerous opposition , that was then made unto it . This was so managed , and that with such specious pretences as that very many were prevailed on , and turned from the truth by it , as it was with the Galatians , and many detained from the Faith of the Gospel out of a dislike unto it , Rom. 10.3 , 4. What care and diligence this requireth in the Declaration of any truth is sufficiently known unto them , who are acquainted with these things , What zeal , care and circumspection it stirred up the Apostle unto , is manifest in all his writings . ( 3 ) The Abuse which the corrupt nature of man is apt to put upon this Doctrine of Grace , and which some did actually pervert it unto . This also himself takes notice of , and througly vindicates it from giving the least countenance unto such wrestings and impositions . Certainly , never was there a greater necessity incumbent on any person fully and plainly to teach and declare a Doctrine of truth , than was on him at that time in his circumstances , considering the place and duty that he was called unto . And no reason can be imagined why we should not principally and in the first place learn the truth herein from his declaration and vindication of it , if withal ▪ we do indeed believe that he was ▪ Divinely inspired , and Divinely guided to reveal the truth for the information of the Church . As unto what is delivered by the Apostle James , so far as our Justification is included therein , things are quite otherwise . He doth not undertake to declare the Doctrine of our Justification before God , but having another design in hand as we shall see immediately , he vindicates it from the abuse that some in those days had put it unto , as other Doctrines of the Grace of God which they turn'd into licentiousness . Wherefore it is from the writings of the Apostle Paul , that we are principally to learn the truth in this matter , and unto what is by him plainly declared is the interpretation of other places to be accommodated . 4. Some of late are not of this mind : They contend earnestly that Paul is to be interpreted by James , and not on the contrary . And unto this end they tell us that the Writings of Paul are obscure , that sundry of the antients take notice thereof , that many take occasion of errors from them , with sundry things of an alike nature , indeed scandalous to Christian Religion . And that James writing after him , is presumed to give an interpretation unto his sayings , which are therefore to be expounded and understood according unto that interpretation . Ans. ( 1 ) As to the vindication of the Writings of St. Paul , which begin now to be frequently reflected on with much severity ( which is one effect of the secret prevalency of the Atheism of these days ) as there is no need of it , so it is designed for a more proper place . Only I know not how any person that can pretend the least acquaintance with Antiquity can plead a passage out of Irenaeus wherein he was evidently himself mistaken , or a rash word of Origen , or the like in derogation from the perspicuity of the Writings of this Apostle , when they cannot but know how easie it were to overwhelm them with Testimonies unto the contrary from all the famous Writers of the Church in several ages . And ( as for instance in one ) Chrysostome in forty places gives an account why some men understood not his Writings which in themselves were so gloriously evident and perspicuous ; so for their satisfaction I shall refer them only unto the Preface unto his Exposition of his Epistles , of which kind they will be directed unto more in due season . But he needs not the Testimony of men , nor of the whole Church together , whose safety and security it is to be built on that Doctrine which he taught . In the mean time it would not be unpleasant to consider ( but that the perverseness of the minds of men is rather a real occasion of sorrow ) how those who have the same design do agree in their conceptions about his Writings , for some will have it , that if not all , yet the most of his Epistles were Written against the Gnosticks and in the confutation of their errour ; others , that the Gnosticks took the occasion of their errours from his Writings . So bold will men make with things Divine to satisfie a present interest . Secondly , This was not the judgment of the ancient Church for three or four hundred years . For whereas the Epistles of Paul were always esteemed the principal treasure of the Church , the great guide and rule of the Christian Faith , this of James was scarce received as Canonical by many , and doubted of by the most , as both Eusebius and Hierome do testifie . Thirdly , The design of the Apostle James is not at all to explain the meaning of Paul in his Epistles as is pretended , but only to vindicate the Doctrine of the Gospel from the abuse of such as used their liberty for a cloak of Maliciousness , and turning the Grace of God into lasciviousness , continued in sin under a pretence that Grace had abounded unto that end . Fourthly , The Apostle Paul doth himself as we have declared , vindicate his own Doctrine from such exceptions and abuses as men either made at it , or turned it unto . Nor have we any other Doctrine in his Epistles than what he Preached all the World over , and whereby he laid the foundation of Christian Religion especially among the Gentiles . These things being premised , I shall briefly evidence that there is not the least Repugnancy or contradiction between what is declared by these two Apostles , as unto our Justification with the causes of it . And this I shall do , 1. By some general considerations of the nature and tendency of both their discourses . ( 2 ) By a particular explication of the context in that of St. James . And under the first head I shall manifest . ( 1 ) That they have not the same scope , design or end in their discourses ; That they do not consider the same question , nor state the same case , nor determine on the same enquiry , and therefore not speaking ad idem unto the same thing do not contradict one another . ( 2 ) That as Faith is a word of various signification in the Scripture , and doth as we have proved before , denote that which is of divers kinds , they speak not of the same Faith , or Faith of the same kind , and therefore there can be no contradiction in what the one ascribes unto it , and the other derogates from it , seeing they speak not of the same Faith. ( 3 ) That they do not speak of Justification in the same sense , nor with respect unto the same ends . ( 4 ) That as unto Works they both intend the same , namely , the Works of Obedience unto the moral Law. As to the scope and design of the Apostle Paul , the question which he answereth , the case which he proposeth and determines upon , are manifest in all his Writings , especially his Epistles unto the Romans and Galatians . The whole of his purpose is to declare , how a guilty convinced sinner comes through Faith in the blood of Christ to have all his sins pardoned , to be accepted with God , and obtain a right unto the Heavenly inheritance , that is , be acquitted and justified in the sight of God. And as the Doctrine hereof belonged eminently unto the Gospel , whose Revelation and Declaration unto the Gentiles was in a peculiar manner committed unto him , so as we have newly observed , he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and Judaizing Christians , who ascribed this priviledge unto the Law , and our own Works of Obedience in compliance therewithal . This is the case he states , this the question he determines in all his Discourses about Justification ; and in the explication thereof declares the nature and causes of it , as also vindicates it from all exceptions . For whereas men of corrupt minds and willing to indulge unto their lusts ( as all men naturally desire nothing but what God hath made eternally inconsistent , namely , that they may live in sin here , and come to blessedness hereafter ) might conclude that if it were so as he declared , that we are justified freely through the Grace of God by the Imputation of a Righteousness that Originally and inherently is not our own , then was there no more required of us , no relinquishment of sin , no attendance unto the duties of Righteousness and Holiness , he obviates such impious suggestions , and shews the inconsequence of them on the Doctrine that he taught . But this he doth not do in any place by intimating or granting that our own Works of Obedience or Righteousness are necessary unto , or have any causal influence into our Justification before God. Had there been a Truth herein , were not a supposition thereof really inconsistent with the whole of his Doctrine and destructive of it , he would not have omitted the Plea of it , nor ought so to have done , as we have shewed . And to suppose that there was need that any other should explain and vindicate his Doctrine from the same exceptions which he takes notice of by such a Plea , as he himself would not make use of but rejects , is foolish and impious . The Apostle James on the other hand had no such scope or design , or any such occasion for what he wrote in this matter . He doth not enquire , or give intimation of any such enquiry , he doth not state the Case how a guilty convinced Sinner whose mouth is stopped as unto any plea or excuse for himself , may come to be justified in the sight of God , that is , receive the Pardon of sins , and the gift of Righteousness unto life . To resolve this question into our own Works , is to overthrow the whole Gospel . But he had in hand a business quite of another nature . For as we have said , there were many in those days who professed the Christian Religion or Faith in the Gospel , whereon they presumed that as they were already justified , so that there was nothing more needful unto them that they might be saved . A desirable estate they thought they had attained , suited unto all the interest of the Flesh , whereby they might live in Sin , and neglect of all Duty of Obedience , and yet be eternally saved . Some suppose that this pernicious conceit was imbibed by them from the poysonous Opinions that some had then divulged , according as the Apostle Paul foretold that it would come to pass , 2 Tim. 4.1 , 2 , 3. For it is generally conceived that Simon Magus and his followers had by this time infected the minds of many with their abominations , and amongst them this was one , and not the least pernicious , that by Faith was intended a liberty from the Law , and unto Sin , or unto them that had it , the taking away of all difference between good and evil , which was afterwards improved by Basilides Valentinus , and the rest of the Gnosticks . Or it may be it was only the corruption of mens hearts and lives , that prompted them to seek after such a countenance unto Sin. And this latter I judg it was . There were then among professed Christians , such as the world now swarms withal , who suppose that their Faith , or the Religion which they profess , be it what it will , shall save them , although they live in flagitious wickedness , and are utterly barren as unto any good Works or Duties of Obedience . Nor is there any other occasion of what he writes intimated in the Epistle ; For he makes no mention of Seducers , as John doth expresly and frequently , some while after . Against this sort of persons , or for their conviction he designs two things . ( 1. ) In general to prove the necessity of Works unto all that profess the Gospel or Faith in Christ thereby . ( 2. ) To evidence the vanity and folly of their pretence unto Justification , or that they were justified and should be saved , by that Faith that was indeed so far from being fruitful in good Works , as that it was pretended by them only to countenance themselves in Sin. Unto these ends are all his arguings designed and no other . He proves effectually that the Faith which is wholly barren and fruitless as unto Obedience , and which men pretended to countenance themselves in their sins , is not that Faith whereby we are justified , and whereby we may be saved , but a dead carcass , of no use nor benefit , as he declares by the Conclusion of his whole Dispute , in the last Verse of the Chapter . He doth not direct any how they may be justified before God , but convinceth some that they are not justified by trusting unto such a dead Faith , and declares the only way whereby any man may really evidence and manifest that he is so justified indeed . This design of his is so plain , as nothing can be more evident , and they miss the whole scope of the Apostle , who observe it not in their Expositions of the Context . Wherefore the principal design of the Apostles being so distant , there is no repugnancy in their Assertions , though their words make an appearance thereof . For they do not speak ad idem , nor of things eodem respectu . James doth not once enquire how a guilty convinced Sinner , cast and condemned by the Law , may come to be justified before God ; and Paul speaks to nothing else . Wherefore apply the Expressions of each of them unto their proper design and scope , as we must do , or we depart from all sober Rules of Interpretation , and render it impossible to understand either of them aright , and there is no disagreement or appearance of it between them . Secondly , they speak not of the same Faith. Wherefore there can be no discrepancy in what one ascribes unto Faith , and the other denies concerning it , seeing they understand not the same thing thereby , for they speak not of the same Faith. As if one affirms that fire will burn , and another denyeth it , there is no contradiction between them , whilst one intends real fire , and the other only that which is painted , and both declare themselves accordingly . For we have proved before that there are two sorts of Faith wherewith men are said to believe the Gospel , and make profession thereof , as also that which belongs unto the one , doth not belong unto the other ; None I suppose will deny but that by Faith in the matter of our Justification , St. Paul intends that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or properly so called . The Faith of Gods Elect , precious Faith , more precious then Gold , the Faith that purifieth the heart , and works by love , the Faith whereby Christ dwelleth in us , and we abide in him , whereby we live to God , a living Faith , is that alone which he intendeth . For all these things , and other Spiritual effects without number doth he ascribe unto that Faith which he insisteth on , to be on our part the only means of our Justification before God. But as unto the Faith intended by the Apostle James , he assigns nothing of all this unto it ; yea , the only Argument whereby he proves that men cannot be saved by that Faith which he treats of , is that nothing of all this is found in it . That which he intends is , what he calls it , a dead Faith , a Carcass without breath , the Faith of Devils , a wordy Faith , that is no more truly what it is called , than it is true Charity to send away naked and hungry persons without relief , but no without derision . Well may he deny Justification in any sense unto to this Faith however boasted of , when yet it may be justly ascribed unto that Faith which Paul speaks of . Bellarmine useth several Arguments to prove that the Faith here intended by James , is justifying Faith considered in its self ; but they are all weak to contempt , as being built on this supposition , that true justifying Faith is nothing but a real assent unto the Catholick Doctrine or Divine Revelation . De Justificat . lib. 1. cap. 15. His first is , that James calleth it Faith absolutely , whereby always in the Scripture true Faith is intended . Ans. 1. James calls it a Dead Faith , the Faith of Devils , and casteth all manner of reproach upon it , which he would not have done on any Duty or Grace truely Evangelical . ( 2. ) Every Faith that is true as unto the reality of assent which is given by it unto the Truth , is neither living , justifying , nor saving , as hath been proved . ( 3. ) They are said to have Faith absolutely or absolutely to believe , who never had that Faith which is true and saving , Joh. 2.23 . Act. 8.13 . He urgeth that in the same place and Chapter he treats of the Faith of Abraham , and affirms that it wrought with his works , Vers. 22 , 23. But this a vain shadow of Faith doth not do ; It was therefore true Faith , and that which is most properly called so , that the Apostle intendeth . Ans. This pretence is indeed ridiculous : For the Apostle doth not give the Faith of Abraham as an instance of that Faith which he had treated with so much severity , but of that which is directly contrary unto it , and whereby he designed to prove that the other Faith which he had reflected on , was of no use nor advantage unto them that had it . For this Faith of Abraham produced good Works , which the other was wholly without . Thirdly , He urgeth , v. 24 You see then how that by Works a man is justified , and not by Faith only : For the Faith that James speaks of justifieth with works , but a false Faith , the shadow of a Faith doth not so ; it is therefore true saving Faith , whereof the Apostle speaks . Ans. He is utterly mistaken ; for the Apostle doth not ascribe Justification partly to Works , and partly to Faith ; but he ascribes Justification in the sense by him intended , wholly to Works in opposition to that Faith concerning which he treats . For there is a plain Antithesis in the Words between Works and Faith as unto Justification in the sense by him intended . A dead Faith , a Faith without Works , the Faith of Devils is excluded from having any influence into Justification , Fourthly , He adds that the Apostle compares this Faith without Works unto a rich man that gives nothing unto the poor , ver . 16. and a Body without a Spirit , ver . 26. wherefore , as that knowledg whereby a rich man knows the wants of the poor is true and real , and a dead body is a body ; so is Faith without Works true Faith also , and as such is considered by Saint James . Ans. These things do evidently destroy what they are produced in the confirmation of , only the Cardinal helps them out with a little Sophistry . For whereas the Apostle compares this Faith unto the charity of a man that gives nothing to the poor , he suggests in the room thereof his knowledge of their poverty . And his knowledge may be true , and the more true and certain it is , the more false and feigned is the charity which he pretends in these words , Go and be fed or cloathed . Such is the Faith the Apostle speaks of . And although a dead body is a true body , that is , as unto the matter or substance of it , a Carcass ; yet is it not an essential part of a living man. A Carcass is not of the same nature or kind as is the body of a living man. And we assert no other difference between the Faith spoken of by the Apostle , and that which is justifying , than what is between a dead breathless Carcass and a living animated body , prepared and fitted for all vital acts . Wherefore it is evident beyond all contradiction , if we have not a mind to be contentious , that what the Apostle James here derogates from Faith as unto our Justification it respects only a dead barren lifeless Faith , such as is usually pretended by ungodly godly men to countenance themselves in their sins . And herein the Faith asserted by Paul hath no concern . The consideration of the present condition of the profession of Faith in the World , will direct us unto the best exposition of this place . Thirdly , They speak not of Justification in the same sense nor unto the same end . It is of our absolute Justification before God , the Justification of our persons , our acceptance with him and the grant of a right unto the Heavenly inheritance , that the Apostle Paul doth treat and thereof alone . This he declares in all the causes of it , all that on the part of God , or on our part concurreth thereunto . The evidence , the knowledge , the sense , the fruit , the manifestation of it in our own Consciences , in the Church , unto others that profess the Faith , he treats not of , but speaks of them separately as they occur on other occasions . The Justification he treats of , is but one and at once accomplished before God , changing the relative state of the person justified , and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe . Hereof the Apostle James doth not treat at all ; for his whole enquiry is after the nature of that Faith whereby we are justified , and the only way whereby it may be evidenced to be of the right kind , such as a man may safely trust unto . Wherefore he treats of Justification only as to the evidence and manifestation of it , nor had he any occasion to do otherwise . And this is apparent from both the instances , whereby he confirms his purpose . The first , is that of Abraham , ver . 21.22 , 23. For he says , that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been , the Scripture was fulfilled , which says that Abraham believed God , and it was imputed unto him for Righteousness . And if his intention were to prove that we are justified before God by Works and not by Faith , because Abraham was so , the Testimony produced is contrary , yea directly contradictory unto what should be proved by it , and accordingly is alledged by Paul to prove that Abraham was justified by Faith without Works , as the words do plainly import . Nor can any man declare , how the Truth of this proposition , Abraham was justified by Works , intending absolute Justification before God , was that wherein that Scripture was fulfilled ; Abraham believed God and it was imputed unto him for Righteousness ; especially , considering the opposition that is made both here and elsewhere between Faith and Works in this matter . Besides , he asserts that Abraham was justified by Works then when he had offered his Son on the Altar ; the same we believe also , but only enquire in what sense he was so justified . For it was Thirty years or thereabout after it was testified concerning him , that he believed God and it was imputed unto him for Righteousness ; and when Righteousness was imputed unto him he was justified . And twice justified in the same sense , in the same way , with the same kind of Justification he was not . How then was he Justified by Works when he offered his Son on the Altar ? He that can conceive it to be any otherwise , but that he was by his Work in the offering of his Son evidenced and declared in the sight of God and man to be justified , apprehends what I cannot attain unto , seeing that he was really justified long before , as is unquestionable and confessed by all . He was I say then justified in the sight of God , in the way declared , Gen. 22.12 . And gave a signal Testimony unto the sincerity of his Faith and trust in God , manifesting the truth of that Scripture , he believed God and it was imputed unto him for Righteousness . And in the quotation of this Testimony the Apostle openly acknowledgeth that he was really accounted Righteous , had Righteousness imputed unto him and was justified before God ( the reasons and causes whereof , he therefore considereth not ) long before that Justification which he ascribes unto his Works , which therefore can be nothing but the evidencing proving and manifestation of it : whence also it appears of what nature that Faith is whereby we are justified , the Declaration whereof is the principal design of the Apostle . In brief the Scripture alledged that Abraham believed and it was imputed unto him for Righteousness , was fulfilled when he was justified by Works on the offering of his Son on the Altar , either by the Imputation of Righteousness unto him , or by a real efficiency or working Righteousness in him , or by the manifestation and evidence of his former Justification , or some other way must be found out . ( 1 ) That it was not by Imputation , or that Righteousness unto the Justification of life , was not then first imputed unto him is plain in the Text , for it was so imputed unto him long before , and that in such a way as the Apostle proves thereby , that Righteousness is imputed without Works . ( 2 ) That he was not justified by a real efficiency of an habit of Righteousness in him , or by any way of making him inherently Righteous , who was before unrighteous is plain also , because he was Righteous in that sense long before , and had abounded in the Works of Righteousness unto the praise of God. It remains therefore that then , and by the Work mentioned , he was justified as unto the evidencing and manifestation of his Faith and Justification thereon . His other instance is of Rahab concerning whom he asserts that she was justified by Works when she had received the Messengers and sent them away . But she received the Spies by Faith , as the Holy Ghost witnesseth , Heb. 11.31 . And therefore had true Faith before their coming ; and if so , was really justified . For that any one should be a true believer , and yet not be justified is destructive unto the foundation of the Gospel . In this condition she received the Messengers , and made unto them a full Declaration of her Faith , Josh. 2.10 , 11. After her believing and Justification thereon , and after the confession she had made of her Faith , she exposed her life by concealing and sending of them away . Hereby did she justifie the sincerity of her Faith and Confession , and in that sense alone is said to be justified by Works : And in no other sense doth the Apostle James in this place make mention of Justification , which he doth also only occasionally . Fourthly , As unto Works mentioned by both Apostles , the same Works are intended , and there is no disagreement in the least about them . For as the Apostle James intends by Works , Duties of Obedience unto God according to the Law , as is evident from the whole first part of the Chapter , which gives occasion unto the Discourse of Faith and Works ; So the same are intended by the Apostle Paul also , as we have proved before . And as unto the necessity of them in all believers , as unto other ends , so as evidences of their Faith and Justification , it is no less pressed by the one than the other as hath been declared . These things being in general premised , we may observe some things in particular from the Discourse of the Apostle James , sufficiently evidencing that there is no contradiction therein , unto what is delivered by the Apostle Paul concerning our Justification by Faith and the Imputation of Righteousness without Works , nor to the Doctrine which from him we have learned and declared ; as ( 1 ) He makes no composition or conjunction between Faith and Works in our Justification , but opposeth them the one to the other , asserting the one and rejecting the other in order unto our Justification . ( 2 ) He makes no distinction of a first and second Justification , of the beginning and continuation of Justification , but speaks of one Justification only which is our first personal Justification before God. Neither are we concerned in any other Justification in this cause whatever . ( 3 ) That he ascribes this Justification wholly unto Works in contradistinction unto Faith , as unto that sense of Justification which he intended , and the Faith whereof he treated Wherefore ( 4 ) He doth not at all enquire or determine how a sinner is justified before God , but how Professors of the Gospel can prove or demonstrate that they are so , and that they do not deceive themselves by trusting unto a lifeless and barren Faith. All these things will be further evidenced in a brief consideration of the context it self , wherewith I shall close this Discourse . In the beginning of the Chapter unto v. 14. He reproves those unto whom he wrote for many sins committed against the Law the rule of their sins and Obedience ; or at least warneth them of them ; and having shewed the danger they were in hereby , he discovers the Root and principal occasion of it , v. 14. which was no other but a vain surmise and deceiving presumption that the Faith required in the Gospel was nothing but a bare assent unto the Doctrine of it , whereon they were delivered from all obligation unto moral Obedience or good Works , and might without any danger unto their eternal state live in whatever sins their lusts inclined them unto , Chap. 4. v. 1 , 2 , 3 , 4. Chap. 5. v. 1 , 2 , 3 , 4 , 5. The state of such persons which contains the whole cause which he speaks unto , and which gives rule and measure unto the interpretation of all his future arguings is laid down , v. 14. What doth it profit my Brethren though a man say he hath Faith and have not Works , can Faith save him ? suppose a man , any one of those who are guilty of the sins charged on them in the foregoing verses , do yet say , or boast of himself , that he hath Faith , that he makes profession of the Gospel , that he hath left either Judaism or Paganism , and betaken himself to the Faith of the Gospel , and therefore although he be destitute of good Works , and live in sin , he is accepted with God and shall be saved ? will indeed this Faith save him ? this therefore is the question proposed : whereas the Gospel saith plainly , that he who believeth shall be saved ; whether that Faith which may and doth consist with an indulgence unto sin , and a neglect of Duties of Obedience , is that Faith whereunto the promise of life and Salvation is annexed ? And thereon , the enquiry proceeds , how any man , in particular he who says he hath Faith , may prove and evidence himself to have that Faith which will secure his Salvation . And the Apostle denies that this is such a Faith as can consist without Works , or that any man can evidence himself to have true Faith any otherwise but by Works of Obedience only . And in the proof hereof doth his whole ensuing Discourse consist . Not once doth he propose unto consideration the means and causes of the Justification of a convinced sinner before God , nor had he any occasion so to do . So that his words are openly wrested when they are applied unto any such intention . That the Faith which he intends and describes , is altogether useless unto the end pretended to be attainable by it ; namely , Salvation , he proves in an instance of , and by comparing it with the love or charity of an alike nature , v. 15.16 . If a Brother or Sister be naked and destitute of daily food , and one of you say unto him , depart in peace , be ye warmed and filled , notwithstanding ye give them not those things which are needful to the body , what doth it profit ? This love or charity is not that Gospel Grace which is required of us under that name ; For he who behaveth himself thus towards the poor , the love of God dwelleth not in him , 1 Joh. 3.17 . whatever name it may have , whatever it may pretend unto , whatever it may be professed or accepted for , love it is not , nor hath any of the effects of love ; is neither useful nor profitable . Hence the Apostle infers , v. 17. Even so Faith , if it hath not Works , is dead being alone . For this was that which he undertook to prove , not that we are not justified by Faith alone without Works before God , but that the Faith which is alone without Works , is dead useless and unprofitable . Having given this first evidence unto the conclusion which in Thesi he designed to prove , he reassumes the question and states it in Hypothesi , so as to give it a more full demonstration , v. 15. Yea a man may say thou hast Faith , and I have Works , shew me thy Faith without thy Works , ( that is , which is without Works , or by thy Works ) and I will shew thee my Faith by my Works . It is plain beyond denial , that the Apostle doth here again propose his main question only on a supposition that there is a dead useless Faith which he had proved before . For now all the enquiry remaining is how true Faith , or that which is of the right Gospel kind , may be shewed , evidenced or demonstrated , so , as that their folly may appear , who trust unto any other Faith whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Evidence or demonstate thy Faith to be true by the only means thereof , which is works . And therefore although he say , thou hast Faith , that is , thou professest and boastest that thou hast that Faith whereby thou mayest be saved , and I have Works , he doth not say , shew me thy Faith by thy Works , and I will shew thee my Works by my Faith , which the Antithesis would require , but I will shew thee my Faith by my Works , because the whole question was concerning the evidencing of Faith and not of Works . That this Faith which cannot be evidenced by Works , which is not fruitful in them , but consists only in a bare assent unto the Truth of Divine Revelation , is not the Faith that doth justifie or will save us , he further proves in that it is no other but what the Devils themselves have , and no man can think or hope to be saved by that which is common unto them with Devils , and wherein they do much exceed them , v. 11. Thou beliivest there is one God , thou dost well , the Devils also believe and tremble . The belief of one God is not the whole of what the Devils believe , but is singled out as the principal fundamental Truth , and on the concession whereof an assent unto all Divine Revelation doth necessarily ensue . And this is the second Argument , whereby he proves an empty barren Faith to be dead and useless . The second Confirmation being given unto his principal assertion , He restates it in that way , and under those terms wherein he designed it unto its last Confirmation . But wilt thou know O vain man that Faith without Works is dead ? ver . 20. And we may consider in the words . ( 1 ) The person with whom he deals whose conviction he endeavoured him , he calls a vain man , not in general , as every man living is altogether vanity , but as one who in an especial manner is vainly puffed up in his own fleshly mind , one that hath entertained vain Imaginations of being saved by an empty profession of the Gospel , without any fruit of Obedience . ( 2 ) That which he designs with respect unto this vain man is his conviction , a conviction of that foolish and pernicious errour that he had imbibed ; wilt thou know O vain man. ( 3 ) That which alone he designed to convince him of is , that Faith without Works is dead ; that is , the Faith which is without Works , which is barren and unfruitful , is dead and useless . This is that alone , and this is all that he undertakes to prove by his following Instances and Arguings , neither do they prove any more . To wrest his words to any other purpose when they are all proper and suited unto what he expresseth as his only design , is to offer violence unto them . This therefore he proves by the consideration of the Faith of Abraham . ver . 21. Was not Abraham our Father justified by Works , when he had offered Isaac his Son upon the Altar ? Some things must be observed to clear the mind of the Apostle herein : As ( 1 ) It is certain that Abraham was justified many years before the Work instanced in was performed : For long before was that Testimony given concerning him , he believed in the Lord , and he counted it unto him for Righteousness , and the imputation of Righteousness upon believing is all the Justification we enquire after or will contend about . ( 2 ) It is certain that in the Relation of the Story here repeated by the Apostle , there is not any one word spoken of Abrahams being then justified before God , by that or any other Work whatever . But ( 3 ) It is plain and evident that in the place related unto , Abraham was declared to be justified by an open attestation unto his Faith and fear of God as sincere , and that they had evidenced themselves so to be , in the sight of God himself , which God condescends to express by an assumption of humane affections , Gen. 22.12 . Now I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . That this is the Justification which the Apostle intends cannot be denied , but out of love to strife . And this was the manifestation and declaration of the Truth and Sincerity of his Faith whereby he was justified before God. And hereby the Apostle directly and undeniably proves what he produceth this instance for ; namely , that Faith without Works is dead . ( 4 ) It is no less evident that the Apostle had not spoken any thing before , as unto our Justification before God , and the means thereof . And is therefore absurdly imagined here to introduce it in the proof of what he had before asserted , which it doth not prove at all . ( 5 ) The only safe rule of interpreting the meaning of the Apostle next unto the scope and design of his present Discourse , which he makes manifest in the reiterated proposition of it , and the scope of the places , matter of fact , with its circumstances which he refers unto , and takes his proof from , and they were plainly these and no other . Abraham had been long a justified believer , for there were Thirty years or thereabout , between the Testimony given thereunto , Gen. 15. and the story of Sacrificing his Son related , Gen. 22. All this while he walked with God , and was upright in a course of holy fruitful Obedience . Yet it pleased God to put his Faith after many others , unto a new , his greatest , his last Trial. And it is the way of God in the Covenant of Grace , to try the Faith of them that believe by such ways as seem meet unto him . Hereby he manifests how precious it is ( the trial of Faith making it appear to be more precious than Gold , 1 Pet. 1.7 . ) and raiseth up Glory unto himself , which is in the nature of Faith to give unto him , Rom. 4.20 . And this is the state of the case as proposed by the Apostle ; namely ▪ how it may be tried whether the Faith which men profess be genuine precious , more precious than Gold , of the right nature with that whereunto the Gospel promise of Salvation is annexed . 2. This trial was made by Works or by one signal Duty of Obedience prescribed unto him for that very end and purpose . For Abraham was to be proposed as a Pattern unto all that should afterwards believe . And God provided a signal way for the trial of his Faith ; namely , by an act of Obedience , which was so far from being enjoyned by the moral Law that it seemed contrary unto it . And if he be proposed unto us as a Pattern of Justification by Works in the sight of God , it must be by such Works as God hath not required in the moral Law , but such as seem to be contrary thereunto . Nor can any man receive any incouragement to expect Justification by Works , by telling him that Abraham was justified by Works , when he offered up his only Son to God , for it will be easie for him to say , that as no such Work was ever performed by him , so none such was ever required of him . But ( 3 ) upon Abrahams compliance with the command of God given him in the way of Trial , God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the sincerity of his Faith and his Justification thereon , or his gracious acceptance of him . This is the whole design of the place which the Apostle traduceth unto his purpose ; And it contains the whole of what he was to prove and no more . Plainly it is granted in it that we are not justified by our Works before God , seeing he instances only in a Work performed by a justified believer many years after he was absolutely justified before God. But this is evidently proved hereby ; namely , that Faith without Works is dead ; seeing justifying Faith as is evident in the case of Abraham is that , and that alone which brings forth Works of Obedience ; For on such a Faith alone , is a man evidenced declared and pronounced to be justified or accepted with God. Abraham was not then first justified ; He was not then said to be justified , he was declared to be justified , and that by and upon his Works , which contains the whole of what the Apostle intends to prove . There is therefore no appearance of the least contradiction between this Apostle and Paul who professedly asserts , that Abraham was not justified before God by Works . For James only declares that by the Works which he performed after he was justified , he was manifested and declared so to be . And that this was the whole of his design , he manifests in the next verses , where he declares what he had proved by this instance , ver . 22. Seest thou how Faith wrought with his Works , and by Works was Faith made perfect . Two things he inforceth as proved unto the conviction of him , with whom he had to do . ( 1 ) That true Faith will operate by Works , so did Abrahams , it was effective in Obedience . ( 2 ) That it was made perfect by Works , that is evidenced so to be . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth no where in the Scripture signifie the internal , formal perfecting of any thing , but only the external complement or perfection of it , or the manifestation of it . It was compleat as unto its proper effect , when he was first justified ; and it was now manifested so to be . See Mat. 5.48 . Col. 4.12 . 2 Cor. 12.9 . This saith the Apostle , I have proved in the instance of Abraham ; namely , that it is Works of Obedience alone that can evince a man to be justified , or to have that Faith whereby he may be so . ( 3 ) He adds in the confirmation of what he had affirmed , ver . 23. And the Scripture was fulfilled , which saith Abraham believed God , and it was imputed unto him for Righteousness , and he was called the friend of God. Two things the Apostle affirms here●● ( 1 ) That the Scripture mentioned was fulfilled . It was so in that Justification by Works which he ascribes unto Abraham . But how this Scripture was herein fulfilled , either as unto the time wherein it was spoken , or as unto the thing it self , any otherwise but as that , which is therein asserted , was evidenced and declared , no man can explain , what the Scripture affirmed so long before of Abraham was then evidenced to be most true , by the Works which his Faith produced , and so that Scripture was accomplished . For otherwise supposing the distinctions made between Faith and Works by himself , and the opposition that he puts between them , adding thereunto the sense given of this place by the Apostle Paul , with the direct importance of the words , and nothing can be more contradictory unto his design ; ( namely , if he intended to prove our Justification before God by Works ) than the quotation of this Testimony . Wherefore this Scripture neither was nor can be otherwise fulfilled by Abrahams Justification by Works , but only that by and upon them he was manifested so to be . ( 2 ) He adds that hereon he was called the friend of God. So he is , Isa. 41.8 . as also 2 Chron. 20.7 . This is of the same importance with his being justified by Works : For he was not thus called merely as a justified person , but as one who had received singular priviledges from God , and answered them by an holy walking before him . Wherefore his being called the friend of God was Gods approbation of his Faith and Obedience , which is the Justification by Works that the Apostle asserts . Hereon he makes a double conclusion ( for the instance of Rahab being of the same nature and spoken unto before , I shall not insist again upon it ) ( 1 ) As unto his present argument , ver . 24. ( 2 ) As unto the whole of his design , v. 26. The first is , that by works a man is justified , and not by Faith only ; Ye see then ; you whom I design to convince of the vanity of that imagination , that you are justified by a dead Faith , a breathless Carcass of Faith , a mere assent unto the Truth of the Gospel and profession of it , consistent with all manner of impiety , and wholly destitute of good fruits , you may see what Faith it is that is required unto Justification and Salvation . For Abraham was declared to be Righteous , to be justified on that Faith which wrought by Works , and not at all by such a Faith as you pretend unto . A man is justified by Works as Abraham was when he had offered up his Son to God. That is , what he really was by Faith long before , as the Scripture testifieth , was then and thereby evidenced and declared . And therefore let no man suppose that by the Faith which they boasted of , any one is or can be justified , seeing that whereon Abraham was declared to be so , was that which evidenced it self by its fruits . ( 2 ) He lays down that great conclusion which he had evinced by his whole Disputation , and which at first he designed to confirm , v. 26. For as the body without the spirit is dead , so Faith without Works is dead also . A breathless Carcass and an unworking Faith are alike , as unto all the ends of natural or spiritual life . This was that which the Apostle designed from the beginning to convince vain and barren professors of , which accordingly he hath given sufficient Reason and Testimony for . FINIS . 
A29752	----	The life of justification opened, or, A treatise grounded upon Gal. 2, II wherein the orthodox doctrine of justification by faith, & imputation of Christ's righteousness is clearly expounded, solidly confirmed, & learnedly vindicated from the various objections of its adversaries, whereunto are subjoined some arguments against universal redemption / by that faithful and learned servant of Jesus Christ Mr. John Broun ... Brown, John, 1610?-1679. 1695 Approx. 1972 KB of XML-encoded text transcribed from 285 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A29752 Wing B5031 ESTC R36384 15685276 ocm 15685276 104357 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29752) Transcribed from: (Early English Books Online ; image set 104357) Images scanned from microfilm: (Early English books, 1641-1700 ; 1180:9) The life of justification opened, or, A treatise grounded upon Gal. 2, II wherein the orthodox doctrine of justification by faith, & imputation of Christ's righteousness is clearly expounded, solidly confirmed, & learnedly vindicated from the various objections of its adversaries, whereunto are subjoined some arguments against universal redemption / by that faithful and learned servant of Jesus Christ Mr. John Broun ... Brown, John, 1610?-1679. [12], 565, [3] p. s.n.], [Holland? : MDCXCV [1695] Place of publication suggested by Wing. Despite the title, this is a commentary on Galatians chapter III, verse 11. Imperfect: stained. 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Faith. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Emma (Leeson) Huber Sampled and proofread 2004-03 Emma (Leeson) Huber Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE LIFE OF JUSTIFICATION OPENED . Or , A Treatise grounded upon Gal. 2. 11. Wherein the Orthodox Doctrine of Justification by Faith , & Imputation of Christ's Righteousness , is clearly expounded , solidly confirmed , & learnedly vindicated from the various Objections of its Adversaries . Whereunto are subjoined some Arguments against Universal Redemption . By that Faithful and Learned Servant of Iesus Christ Mr. JOHN BROUN , sometimes Minister of the Gospel at Wamfrey in Scotland . JER . 23. 6. In His dayes JUDAH shall be saved , and Israel shall dwell safely : and this is His name whereby He shall be called , THE LORD OUR RIGHTEOUSNESS . Iustificatio est Articulus stantis & cadentis Ecclesiae . LUTH . Printed in the Year . M.DC.XCV . THE PREFACE TO THE READER . IT is the true wisdome of a Christian to understand aright and with a spiritual eye to discern the great difference between the Law and the Gospel , the Covenant of Works and that of Grace , the Legal and Euangelical Justification , the ignorance whereof is the great Cause of most errours this day among professed Christians . When our blessed Saviour came into the world , he found flowing out of this bad fountain a multitude of Heresies in the Jewish Church , deceived by the Pharisees , blind Leaders of a blind People , erecting & establishing their our Righteousness before the throne of God. And it is certain that our Lord Jesus Christ was rejected of the Jews , because they could not believe their own unrighteousness , miserie & condemnation by the Law , nor be made to seek in the Messiah his Sufferings & Satisfaction the true expiation of sins and a compleat Righteousness , sufficient to eternal happiness . Certainly they understood not the promises of the Prophets , especially that of Isaiah Chap. LIII . neither looked they to the end of the Ceremonial oeconomie & Law which was to be abolished , 2 Cor. 3. 13. Of this Judaical errour we have a clear example in the Apostle Paul , before his conversion a Pharisee , & by his great Masters well instructed in the letter of the Law. For he looking upon himself , and not understanding the nature of the Law in its Spiritual meaning , was in his own eyes no sinner , but a just man , living , and having a right to pretend a sentence of Justification before God upon the account of his works according to the Law. But when it pleased God to reveal his Son to his soul , he could count all things but l●ss for the excellency of the knowledge of Christ , and desire only to be found in him , not having his own Righteousness which is of the Law , but that which is through the Faith of Christ ; the Righteousness which is of God by Faith. Phil. 3. 8 , 9. And so became a great example of all true Converts & Believers , & his Conversion a Demonstration of this Euangelical Doctrine , that no man is Justified by his works , but by the Righteousness of Christ imputed & by Faith received & applyed . No doubt , Christian Reader , but this doctrine is the whole scope of the same Apostle in his Epistles to the Romans & Galatians . For having proved both Jews and Gentiles to be all under sin , & supposing consequently that by the works of the Law no flesh shall be justified in the sight of God , he sheweth , that all elected sinners coming short of the glorie of God , must be justified freely by his grace through the Redemption which is in Jesus Christ , whom God hath set forth to be our Propitiation through faith in his blood , so that all boasting may be excluded ; which cannot be , if a man could be justified by his works . Yea the Apostle Chap. 4. gives a Demonstration of this doctrine out of the examples of Abraham & David , to whom after conversion , Righteousness is imputed & sin pardoned by faith in the promise . In his Epistle to the Galatians , he likewise presseth this Doctrine against the heresie of judaizing Ministers , who would have mingled the Law with the Gospel , and rejects their sentence as another Gospel worthy to be Anathematized , with every one who teacheth it , though even an Angel from Heaven ; since he saith upon the matter , that Christ is dead in vain , as we see Chap. 1. 8 , 11. Chap. 11. 21. How happy were the Church in these dayes , if the Doctrine of Gospel-Justification did continue pure , & could be propagated & transmitted to the following ages ! But it is too manifest that the Christian Church , by Heathenish & Jewish errours upon the one hand , & by Pelagian infusions on the other , hath lost a great deal of her primitive sinceritie & puritie . Certainly the Roman Superstitions , tending only to the establishing of humane Righteousness in Gods sight , are clear demonstrations of a corrupted doctrine , yea of that Apostacie of the latter times so oft soretold by the Apostle Paul. For we see that Popery is wholly erected upon a Judaical & Pelagian Righteousness , proceeding from the bitter root of the Heathenish Free-will , whereby the corruption of Nature is denyed , sin excused , the faculties of Nature , as sufficient to all good works , asserted ; especially when they are sustained by a sufficient grace given to all men for obtaining eternal happiness . But this great errour , worthy of the Apostles Anathema , was abominable in the eyes of our Protestant Fathers : and therefore the Doctrine of a contrary Gospel-Justification was the greatest reason of separation , especially when they heard the trumpet from Heaven sounding and crying , come out of Babel , my people , that ye be not partakers of her sins , and that ye receive not of her plagues . And herein we must admire the wonderful providence of God , that the Protestants did aggree in this point of Justification , even when their minds were distracted about the Doctrine of the Lord's Supper : and it is known how careful the Lutherians are , even to this day , in following the Doctrine of their Master in this great Article . But alas ! it is a sad & lamentable thing , that Arminians ( being fomented by the Kings of France & Spain as the immediate way to introduce Popery , saith Wilson in his Historie of Great Britain pag. 119. ) when they adopted the Pelagian grounds , did forsake the imputation of the Righteousness of Christ , because they could not join this great mystery of the Gospel with the opinions of Universal Grace & Redemption , as appears in the writings of Episcopius , Curcellaeus , Limburgh , and others , filled not only with Arminian , but also with wicked Socinian errours against the Divinity & Satisfaction of our Saviour Jesus Christ. And how could it be thought , that those books should have been accepted & approved by Reformed Divines & Churches , as we see they are in our neighbouring Kingdom of England ? O what errours in that Nation are observed & complained of before by Honorius Reggius in his book de Statu Ecclesiae Britannicae , errours tending even to the ruine of the Protestant Cause ! And what shall we say of the latter books , written by Bull , Parker , Sherlock , and others , against the principles of Reformation , expressed hitherto with great agreement in all the Confessions of Reformed Churches . Yea even those who were purer in appearance , pressing the moral duties & practical doctrine of pietie ( I mean the followers of that famous Minister Mr. Richard Baxter ) did corrupt the true Doctrine of Justification , because they adopted Universal Grace and Redemption . For suspending such an Universal Redemption as Conditional , upon the vertue of Faith , taught , that Justification is depending upon this vertue , and consequently that a man by Faith , as a vertue , must be justified : and because Repentance should be acknowledged as a Condition of eternal happiness , beside the vertue of Faith , therefore they imagine that Justification may be suspended even upon Repentance ; so that we must believe , that Justification is not only by Faith , but also by Repentance . But , O my Brethren , ye are out of the way , ye have left your first love ! Remember therefore from whence ye are fallen , and repent , and do the first works ! Remember the former dayes and years ! Remember your former Divines at the beginning of the Reformation , Iuel , Whitaker , Perkins , and other glorious stars once shining in your Countrey ! Remember the Apologie of your Church against that harlot of Rome , written by that most excellent Divine J. Iuel B. of Salisbury , & approved of your Fathers ! Remember your Confession aggreeing with all the Confessions of Reformed Churches , and confirmed in the dayes of Q. Elisabeth An. 1562. by a Synodical decree ; yea by the Parliament of your Kingdome ! Remember the former ages , when the Doctrine of Anselme & Bradwardine Archb. of Canterbury against Pelagianisme sounded & obtained in your Churches ! Yea Bradwardine his book de Causa Dei opposed to the Cause of men defended by Pelagianisme , printed first in this age An. 1616. in the dayes of King Iames , who himself was a great Adversarie to Arminian tenets , by the care and studie of George Abboth a worthy successour of that great Divine , because he loved the Doctrine of Grace , and could not endure that Arminian errours should infect the Church of England , to that time depending onely upon the grace of our Saviour Jesus Christ. But what great iniquitie is it now to neglect this grace , and , leaving the principles of Protestant Religion , to rely upon , and trust to our own works for Salvation ? My Brethren , how think ye to mingle the Law with the Gospel ? the Righteousness of Christ with your own ? your faith , depending alone upon your Saviour , with your works ? What will ye say , when you wil dye , & this weighty case of Conscience comes to be resolved , how shall my poor , guiltie & sinful Soul be justified before a Righteous God ? How can ye thus prepare the way to return , and lead your followers back again unto Babylon ? What fellowship hath Righteousness with unrighteousness ? or what communion hath light with darkness ? Yet glory be to God in the highest , who hath reserved by his grace many Protestant and Learned Divines against all these and the like errours . And hence we have the learned Labours of the worthy J. BURGES , J. OWEN . A. PITCAIRN and other eminent Divines , worthy to be remembered in all ages . And to those great Doctours we may very warrantably add the worthy Author of the following Treatise Mr. JOHN BROUN , whose praise liv's deservedly in the Churches , and whose light did for a considerable space shine here in our Low-countreys , when through the iniquitie of the times , he was because of his zeal , pietie , faithfulness and good Conscience obliged to leave his native Land. Yet was he not idle : for while he was here he wrote , with a great deal of wisdom , against the Philosophers of this time , who would subject the Scriptures to Philosophie , setting up humane Reason for a Rule of Scripture-Interpretations . Moreover , he was known in our Churches by his Books of the Perpetual Moralitie of the Sabbath , written with a great efficacie of Arguments , and approved by Fr. Spanheym , that worthy and most famous Divine of our age ; besides what other Treatises he wrote in English. But we have here his work of Justification as a Posthumus , full of Wisdom , Doctrine and Pietie . The Author had committed the care of it to his very intimate and dear acquaintance , the Reverend and Learned Mr. JAMES KOELMAN , who , while he was alive , had the care of it at the press : but before the work was perfected , he was called home to his Masters joy , after he had faithfully served God in his generation . And I being now desired to prefix the accustomed Ceremonie of an Epistle to this excellent book of Mr. JOHN BROUN , I undertook it most cheerfully with all my heart . For I must give Testimony to the Reverend & Learned Author of this work , that he wisely expounds the mysteries of Justification according to the Doctrine of the Gospel , & the principles oft he Reformed Churches : that he confirms the expounded Doctrine with efficacious arguments able to stop the mouths of all Adversaries ; that he prudently dissolves all their vain oppositions ; that he shows himself a true Christian Minister , and a Scribe well instructed by the Holy Spirit unto the Kingdom of God. And therefore this excellent book was worthy to be printed , to be esteemed and loved amongst the best Treatises upon this great and weighty Doctrine of Justification . I need say no more , the work will speak for it self , and the Judicious Readers oun experience will testifie that it is written in the Demonstration of the Spirit & Power , profitable for Doctrine , Reproof , Correction , Instruction in Righteousness and Consolation of penitent souls . I pray the God of all grace , that he would give the Readers the Spirit of Wisdom and of a sound mind , that having the eyes of their understandings enlightened , they may know what are the great mysteries of Redemption , and may be sound in the Faith in order to this fundamental point of Justification here expounded and vindicated , with this full persuasion of mind that the Reformed profession is the true way of Salvation , able to save a sinner eternally , according to the Covenant of Grace revealed in the Gospel . MELCHIOR LEYDECKER . S. S. Th. D. & Prof. Dabam Ultraj. 1 Apr. 1695. P. S. Atque haec quidem ego Britonum Sermone , ut potui . Si quid commissum est culpae adversus linguae genium , id condonandum Belgae est . Conari & imitari exterorum linguam , eruditis haud vulgarem , satis erat . Interim si Latino Sermone uti licuisset , pluribus Doctrinam Ecclesiae Reformatae de Gratia & Justificatione explicuissem , ut forte horum animum moverem , qui prima Principia ipsius Euangelii a Paulo ad Romanos , ad Galatas , ad Ephesios demonstrata neglexerunt , ac deseruerunt . Nunc sufficiat ex Confessione Anglicana quosdam Articulos notasse , in quos digitum Praefatione intendebam , uti habentur in Corpore & Syntagmate Confessionum fidei , quae in diversis Regnis & Nationibus , Ecclesiarum nomine fuerunt Authenticè editae : Haec enim ibi medium habet locum , quod cum caeteris accurate conveniret . Utinam tali haberetur hodie veneratione , quali fuit habita antiquitus , quando decretis Publicis , Politicis & Ecclesiasticis fuit sancita & roborata ! Sic ergò habent Articuli , quos in Anglicum Sermonem versos exhibemus . X. Of Free-will . This is the condition of man after Adams fall , that by his own Power , and good works , he cannot convert , and prepare himself to Faith , and calling upon God. Wherefore without the grace of God , which is by Christ preventing us , that we may will , and to operating , while we will for doeing works of Pietie , which are acceptable , and well pleasing to God , we can doe nothing . XI . Of Mans Justification . Wee are only reputed Righteous before God , for the merit of our Lord and Saviour Iesus Christ by Faith , not for our works and merits . For which cause the Doctrine of our being Iustified by Faith alone , is most wholsome , and full of consolation , as it is explained in the Homilie about mans Iustification , at more length . XII . Of Good Works . Good works , which are the fruits of Faith , and follow the Iustified , although they cannot expiat our sins , or endure the severity of Divine Iustice ; Yet they are pleasing , and accepted by God in Christ and necessarily flow from a true and lively Faith ; So that plainly by them a vive faith can be known , as a tree can be judged by it's fruit . XIII . Of works before Justification . Works which are done before the Grace of Christ , and the influence of his Spirit , since they do not proceed from the Faith of Iesus Christ , are not at all acceptable to God ; neither doe they merit the grace , which many call congruous . Yea , because they are not done according to Gods will and command , we doubt not , but they have the nature of sin . XVII . Of Predestination , and Election . Predestination to life , is the eternal purpose of God , whereby He , before the setling of the foundations of the world , by his Counsel hid indeed as to us , Immutably decreed , those whom he had chosen in Christ out of mankind should be delivered from the curse and destruction , and ( as vessels made to honour ) brought to eternal Salvation by Christ. Hence those who are gifted with this notable favour of God , are called in due time , according to his purpose , His own Spirit working , they obey by Graces call , are Iustified freely , are Adopted to be the sons of God , and made consorme to the Image of his only begotten Son Iesus Christ , they walk holily in good works , and in end , by the mercy of God , they come to eternal happiness . As the pious consideration of our Predestination , and Election in Christ is sweet , pleasant , and full of ineffable consolation to the truely Godly , and to those , who find in themselves the efficacie of the Spirit of Christ , mortifying the deeds of the flesh , and members , which yet are upon the earth , and by force drawing the mind to things above , both because it does much establish , and confirme our Faith of obtaining eternal Salvation , as also because it vehemently kindles our love toward our good : So it is a very destructive precipice to curious and carnal men , and who are destitute of the Spirit of Christ , to have alwayes the sentence of Gods Predestination proposed to their view , whereby the Devil either presses them to despair , or into equally pernicious security of a most impure life . Thereafter , the Divine Promises most be so imbraced , as they are generally proposed to us in the holy Scriptures , and the will of God , which we have expresly revealed in Gods word , is to be followed by us in our actions . Atque hi quidem sunt Ecclesiae Anglicanae de Gratia & Iustificatione Articuli , convenientes utique cum aliarum Ecclesiarum , praesertim Ecclesiae Scoticanae doctrina , ●ti ex hujus Confessione Art. III. VIII . XII . XIII . manifestum est . THE LIFE OF JUSTIFICATION , Through faith , cleared , from Gal. 3 : 11. For the Iust shall live by faith . CHAPT . I. The Introduction ; & the text ( the ground of this following discourse ) opened-up . THe Doctrine of Iustification cannot but be acknowledged by all , whose thoughts are taken up about an interest in everlasting felicity , to be of great concernment ; & debates or Controversies about the same cannot be esteemed vaine & fruitless Digladiations , & Disputes about a thing of naught ; seing in this lyeth the Ground of all our Hop , peace , & Eternal Salvation ; & a Mistake or Errour , as to the Theorie in this matter , followed with an answerable & corresponding practice , ( I meane as to what toucheth the heart & Substance of this Divine Mystery ) may , yea must of necessity , prove not only dangerous to Souls ; but even inevitably destructive . Wherefore it cannot be justly accounted blame worthy , that Churches & particular persons , who woule be faithful ( & so accounted ) unto the grand-interests of Souls , contend , with alle earnestness , for the faith once delivered to the Saints , in this particular ; this being the true Basis of all Religion , & of Christianity ; without which there can be no access to , nor Communion with , God ; No peace with God , nor true peace in owr own Consciences ; no life of Comfort here , nor true hope of Salvation for ever here after ; No change of State , nor saving change of li●e & conversation ; in a word , no life of Grace here , nor of Glory hereafter : And what then must follow upon the corrupting of this Truth , & upon Erroneous Apprehensions & practices herein , is aboundantly obvious to all such , as have not sinned away all sense & consideration , in these matters . Wherefore it is no wonder , that Satan hath , in all ages , laboured , by one Instrument or other , upon one occasion or other , and under one pretext , or other , to corrupt the pure streames of this wholesome Fountaine of Truth , in one Measure or other , in one particular or other ; & that by such Mediums & Arguments , as he knew would be most taking , & seem most plausible , at these Several times , & upon these Several occasions . What way , & how far the corruption of this Truth was advanced , in the Antichristian Church , is yet known ; & what ground , their errour in this gave un to such , as began to be enlightened in the knowledge of the Truth , to separate from them , & to appear against them , is manifest : and what Effaies the Devil made , about the beginning of Reformation , or shortly after , to darken this Truth , by Questions & Disputes , even among such , as hold the Truth fast , as to the maine , and what since , by Several New Opinions , or new Modes and Methods ( as they were called , and given out to be ) vented , and improven by Several Artifices , to seeming different Ends , he hath effectuated ; to the hardening of some , in their Misapprehensions ; & to the Corrupting of the Hearts & Mindes of others ; and also the Staggering and Shaking of not a few , may be called to minde with grief and sorrow ; Not to mention the bold attempt , made by Socinians , to overturne the whole Grounds of Christian Religion ; and to take away at once all the pillars of Gospel-justification . The devil began early , in the breaking up of the clear day of Christianity , to darken this Sun , that the poor Church might for ever abide in darkness , if the Church , her Head and Husband had not provided a Remedie , and had not effectually dispelled these Cloudes : And he had no small advantage of the corrupt Iewes , who had a zeal of God , but not according to knowledg , and had a very Specious pretext of crying up the Law , prescribed by God himself , and of Obedience thereunto , and constant observation thereof , in all points , to the prejudice of the Gospel-truth , in the matter of Justification . And though the first rise of this difference and debate was upon occasion of the Ceremonial Law , which was the dispensation of the Grace of God , which the ancient Church was under , while under Tutors & Governours , and in her Non-age state ; and was never rightly obeyed , or improven , but when in led them unto the promised Messiah , Christ , the end of that law , in a peculiar manner , the Substance thereof , and vailed thereunder ; and which they might have known , was to be done away , when Christ , the Substance of all those shadowes , came in to the world , in the due time appointed and foretold ; and which , contrare to its very Nature & End , to the many prophecies of old , & to the signal dispensations of God , giving clear significations of his mind , touching the evanishing of these shadowes , the Iewes , principled with false Conceptions about that Law , & with prejudices against the truth of the Gospel , and animated and encouraged by false Teachers , raised up of Satan , to corrupt the Doctrine of the Grace of God , did strenuously contend for the constant Observation thereof , either Solely , as a Sufficient ground of their Justification ; or in conjunction with the Gospel : Yet , because this tookalongs with it , the observation of all that Law , which God had prescribed of old , as the only ground , in their mistaken apprehension , of their Justification , & acceptance with God ; therefore we finde the Apostle Paul ( who was especially stirred up , & immediatly inspired of the Spirit , to vindicat the Gospel-way of justification from this corruption ; after he had been singularly fitted thereunto , by being in so signal a manner brought to embrace this Truth , ( who was formerly so zealous for the Law , & against the Gospel in all points ) prosecuting the controversie to the full ; & not only handling it in reference to the immediat Rise & occasion thereof ; but in reference to that also , where-unto of necessity it must have come , & where it must have landed , at length . And though there have been few , since those dayes , & none at present , who will contend for the Observation of the ceremonial Law , in the sense , & for Ends , urged by the jewes , & jewish false Apostles , in the primitive times ; yet we must not think , that therefore all the Doctrine of the Apostle hereanent is if no use to us . Many debates & discourses had the Apostle , beside what we have recorded of him in Scripture ; & to think , that his Disputes & Discourses , in his Epistles , concerning Justification , are of no more concernment to us , as to the question about justification , because none now adaies , plead for justification by the observation of the ceremonial Law , as did the jewes , against whom Paul Disputed , is , in my judgment , no small imputation upon the Spirit of the Lord , inspireing the Apostle to write these Epistles , & putting them into our Canon : and of this such , in my apprehension must be guilty , who think to wave all the Apostles Discourses , in this matter , with this , that he is only to be understood , as speaking & Disputing against such , as cried-up the constant observation of the Ceremonial Law , as such . But , whatever circumstantial differences , whether as to the Rise or occasion , or as to other things of the like Import , there may seem to be , or may really be , betwixt the Disput , as then stated , & as now prosecuted ; Yet all the Disputes & Differences about the Maine & Essentials of justification , as also about inferiour & subordinat Questions , in so far as they depend upon , or are influenced by the Maine , will be found to be , upon the matter , one & the same , whether managed of late or of old : For different Termes & Expressions may be , where the matter & thing so expressed , is really one & the same . And therefore , as we are to observe with thankfulness the Lords love to & care of His Church , in providing & preserving , for the use & Edification of the same , in all ages , to the end of the world , such a necessary Depositum ; & His wonderful wisdome in inspireing His Amanue●ses so to write , as not only to refell the Errour , in all its Circumstances & Branches , as it was then broached , to the darkning of Gospel-light ; but so also as the Truth might remaine full cleared , confirmed & saifguared against all the assaults of Satan , in all time coming , by whatever Instruments , & under whatsomever new Notions , Distinctions , Termes of art , Expressions and pretences , the same may come 〈◊〉 be attacqued : So are we to acquaint our selves well with the Doctrine of the Spirit of the Lord , in this matter ; to the end , we may be fully instructed in the Truth , & enabled , to maintaine the same , & fortified against all new Assaults ; or , rather , old Assaults renewed , howbeit mannaged by seemingly new weapons , & new filed Instruments & Arguments . It would prove long & tedious , to handle at length ( & to touch in short , upon them , may seem to some to be but superficiary work ) all the various controversies , that are on foot this day , about the matter of justification ; & a short discovery of the truth , in this matter , as to the most principal things controverted ( to which others may be so reduced , as a Scriptural discovery of the truth , as to those , may serve for a discussion of the rest ; at least , so pave the way , that a solution of these Inferiour Controversies may be the more easie ) may therefore be sufficient to such , at least , whose Edification and Instruction we mostly Intend here ; that is , Such , as are not in case to improve what is written of Controversies , in Scholastick & abstruse termes . And , I judge , who ever handle this Controversie , in such termes only , or mostly , as are above the reach of ordinary Christians , who are herein as much concerned , as others , misse that mark , which they should mainely aime at , that is , Edification & Instruction of such , whose high concernment this is ; & who have most need to be plainely instructed in this foundamental point of Truth , a Practical mistake in which may prove to them deadly & destructive ; & especially of such , who , when under the pangs of an awakened Conscience , & under the convictions of sin , & fears of wrath , pursueing for sin , are then most ready to take any course that may seem to promise present ease & reliefe ; & to be led away from Christ , the onely peace-maker , through the slight of Satan , & the deceitfulness of their own heart ; & through Ignorance of , or Mis-information about the true Gospel-way of Justification & peace with God ; whereby their Ease & Reliefe may prove more deadly , than was their Distemper & Disquiet . As therefore , I Judge , this concerning Truth cannot be made plaine enough ; so I think , the less use be made of Philosophick or Scholastick termes ( which none but such as are well versed in these dry Nations , can competently understand ; & which , though never so handsomely , set off , will prove very unsatisfying to awakened Consciences ) it will be so much the better ; seing , let men please themselves in them , as they will , as they are not the language , the Spirit of the Lord hath thought good to use in this matter so they darken rather , than cleare the matter , at least to me . The Apostle ( that we may in short cleare the words , upon which we are to ground our Discourse ) in this vers . 11. after other Arguments , formerly adduced to prove the Thesis , which he laid down Chap. 2. vers . 16. to wit , That a man is not Iustified by the works of the Law , but by the faith of Iesus Christ ; he bringeth another Argument from Scripture , after he hath againe repeated the one halfe of the grand Thesis , by which the other is suffificiently understood , & more emphatically included in the probation , or Testimony of Scripture adduced , saying , Gal. 3 : 11. But that no man is Justified by the Law , in the sight of God , it is evident ; for the just shall live by faith . HE doth not explaine what is meaned by that word , Iustified ; but presupposeth that there was no doubt , concerning the true meaning thereof , among those , with whom he had to do , in this Disput : as Indeed none , that consider what is the constant use thereof , in the Old Testament , ( well known to the Jewish Teachers ) yea & in the New Testament also , can doubt of its true Import , how ever Papists do quite mistake its true Nature & Import , supposing that it signifieth an Inward Renovation , or Infusion of Holiness ; & so make it the same with Sanctification . But as no man , acquainted with the Scriptures , & with what is said of justification in them , can be ignorant of its right meaning ; so every man , exercised with the sense of his own natural condition , & of the curse of the Law , under which he feeleth himself lying , according to what is here said , in the foregoing verse , readily understandeth , what it is to be justified & freed from that curse & Sentence of Condemnation ; & so made free from the wrath that he is liable unto , because of the broken Law of God : So that we need say no more of it here . He saith , No man is Iustified by the Law ; & so , maketh no exception of any what somever , no not of the holiest meer Man , that ever existed since the fall : & this is of the same import with that expression Chap. 2 : 16. No flesh ; for by the works of the Law shall no flesh be justified . So he hath the same expression Rom. 3 : 20. It is here said , by the Law ; in the original it is , in the Law : but the sense is the same with that expression Chap. 2 : 16. thrice repeated , by the works of the Law. The Ethiopike Version here is rather a short Commentary : for there it is ; They are not justified doing the command of the Law. It is observable , That the Apostle useth variety of expressions , in this matter , all tending to cleare this one thing . That there is no justification by the works of the Law ; so as no coloure or shew of evasion might be left unto any . Rom. 3. 20. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or out of the works of the Law ; as also Gal. 2 : 16. And Rom. 3 : 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the works of the Law ; they having no consideration therein . Rom. 4 : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , or out of works . So that there is no justification by the Law , nor by works ; nor by the works of the Law : all which expressions are used to signifie one & the same thing . And in the following verse , he taketh the Law , & doing of them , that is , the commands of the Law , for one & the same thing . Those that were looking to the Law for justification , he saith of them vers 10. That they are of the works of the Law and chap. 4 : 21. — Ye that desire to be under the Law. This elsewhere viz Phil. 3 : 9. he calleth his own righteousness , which it of the Law : & Tit. 3 : 5. works of righteousnoss , which we have done - & Rom. 10 : 3. their own righteousness & Rom. 9 : 31. the Law of righteousness . But what Law is this , by which , he denieth , that any can be justified ? The forementioned Expressions do Sufficiently cleare , what Law he meaneth , even all that Law , that was the Rule of Righteousness , & was prescribed of God , as such ; & not the Ceremonial Law only : that Law , by the works whereof he denied ( Rom. 4 : 1 , 2. ) that Abraham , the father of the faithful , was justified . That Law , in obedience to which consisted that righteousness , which the jewes laboured to cause stand ; & that righteousness , which himself desired not to be found in : That Law , which was called the Law of righteouness : That Law , which the Gospel establisheth Rom. 3 : 31. In a word , it is that Law , whereof he speaketh , in the preceeding verse , that is , that Law , the transgression of which , in the least particular , bringeth the sinner under the curse , according to that saying . Cursed is every one , that continueth not in all things , which are contained in the book of the Law , to do them Deut. 27 : 26. And here also we see the Law & the book of the Law , are one : & sure , this book of the Law contained more , than the Ceremonial Law , even all the Moral Commandments ; in respect of which & not in respect of the Ceremonial Law , the Gentiles , & amongst the rest , these Galatians , at least , so many of them , as had not yet Judaized , were of the Law , & so , under the curse . It is obvious , how useless all the Disput of the Apostle here , & in his Epistle to the Romanes , is rendered by asserting , That Paul's Disput runneth only upon the observation of the Ceremonial Law ; seing now the very Subject of the debate is taken away from us . And , if matters be so , I would faine know , why the Apostle should have used any other Argument , in all his Dispute , beside this one , That by the Gospel , the subject of the question is wholly removed ; the Ceremonial Law being utterly abrogated by the Gospel ? Sure , this would have Sufficiently put an end to that debate . But this Supposal is , I confess , a short cutt to answere all the otherwise unanswerable Arguments of the Apostle against Justification by works , but yet it is such , as cannot yeeld satisfaction . He addeth , in the sight of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same , upon the matter , with that expression Rom. 3 : 20 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in His sight ; whereby we understand , what justification this is , whereof the Apostle speaketh ; even ; justification before Gods Tribunal , in His Court , who is the Supream & Righteous judge ; as it is with Him alone that the poor convinced & wakened Sinner hath to do : And this is the justification , that we are most concerned to know the nature of , & to understand what way it is brought about , or to be had : This is the justification , which the Apostle alwayes denieth to be by works , & asserteth alwayes to be by faith , in opposition to works . As for a justification of our selves against the false Accusations of Satan , the unjust Surmises of our own treacherous Hearts , & mis-informed Consciences , & the groundless Alleigances of men , judging not according to truth , but according to their owne mis-apprehensions ( whereof Iob's friends were guilty , in an high measure ) It is not that justification , whereof the Apostle treateth . And whatever Interest good works may have herein , as real fruites of an upright working faith , & consequenly as evidences of our Interest in Christ , & of our being in a state of justification ; Yet they are utterly excluded from having an Interest in that justification , which is before God , & in His sight : & here , Christ's Righteousness , Laid hold on by faith , only taketh place . The Argument , whereby the Apostle disproveth this justification by the works of Law , in the sight of God , is in the following words , where he ushereth-in the argument with an , It is Manifest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to shew , That the Argument was irrefragable , & that the truth thereby was certaine , & beyond Contradiction . Now , the Argument is taken from the opposition , that is betwixt Faith , & the Law , or , the works of the Law , in the matter of justification : A ground , whereupon the Apostle goeth , in his whole Disput , upon this matter ; as we see Rom. 3 : 27 , 28. & 4 : 1 , 2 , 3 , 4 , 5. & 9 : 32. Gal. 2 : 16. and therefore it must be a certaine truth , That if justification before God be by faith , it can not be by works ; & consequently , whoever assert justification by works , destroy Gospel-justification by faith : and hence , it is also Manifest , That justification cannot be by both together , Faith & works conjoined ; because what is of faith cannot be of works ; these two being here inconsistent Rom. 11 : 6. That Gospel-justification is by faith , the Apostle proveth from that known sentence , the just shall live by faith ; a sentence , which the Apostle adduced first of all , when he was to handle this question , in his Epistle to the Romans Chap. 1. vers 17. saying ; for therein ( i.e. in the Gospel ) is the Righteousness of God revealed from faith to faith , as it is written , the just shall live by faith . Where we see , that this Sentence confirmeth the whole nature & contents of the Gospel , that is , That the Righteousness of God , i.e. the Righteousness , which only will stand in Gods Court , & be accepted of him , in order to the justifying of sinners ; & which is the Righteousness of one , who is God , is revealed from faith to saith ; that is to say , is hold forth to be embraced bysinners through faith , first & last ; & this Righteousness , thus embraced & laid hold on by faith , is the onely ground of the life of justification : so that beleevers their living by faith , saith , their faith laith hold on the Righteousness of God , revealed in the Gospel , as the onely ground of their life . As to the passage it self , it is cited our of Habakuk chap. 2. vers 4. where the Prophet being told vers 3. that howbeit sometime would passe , ere the promised delivery should come ; Yet it would come ; & that therefore he & all the People of God , should waite for it , & live in the certaine expectation thereof , addeth these words , as being told him of the Lord , that his Soul , which is lifted up , is not upright in him ( how variously & these words are rendered by diverse , we need not mentione ) the meaning is this , That such , as will not , in faith & patience , waite with confidence upon the Lords promise , that shall be made good , in His good time ; but in their pride & impatience of heart , will think to anticipate their delivery , by sinistrous & sinful meanes , declare , that their heart is not upright , & that they are void of true faith . Upon the other hand , it is said , the just shall live by his faith , that is , Such , as are real & true beleevers , will waite in the exercise of faith , till God's time come ; & by this faith , trusting & leaning to the faithful promise of God , through the Messiah , in whom all the promises are yea & amen 2 Cor. 1 : 20. they shall have a life of it , they shall be carried thorow , supported , strengthened & com●orted . And much to this same Purpose , is this passage , cited by the Apostle Hebr. 10 : 37 , 38. For yet a little while , & he that shall come , will come , & will not tarry , now the just shall live by faith &c. ( of which we have spoken elsewhere ) in all these places , the Apostle leaveth out the pronoun his , which the Prophet useth ; but that maketh no great alteration , the matter being clear , & that sufficiently understood . The Septuagints make a great alteration , when they render the words thus , The just shall live by my faith . The great difficulty is , how these words of the Prophet , spoken of such , as were already justified , & beleevers ; & his saying of them , that they shall live by their faith ( for we need not owne that sense of the words ; which some think may not improbably be given , to wit , That he , who is by his faith just ( or justified ) shall live ) can be applicable to the Apostl'es purpose , to prove justification by faith . Not to mentione what others say to this , nor judging it very necessary to enquire anxiously into this matter , seing the Spirit of the Lord 's moving & inspireing of Paul to alleige , & apply this passage of Old Testament truth , for confirmation of what he was about to prove , may fully satisfie us , as to its pertinency , though we should not satisfie all by proprosing our thoughts concernin it . ● Conceive , the ground may be this , That this being a general truth , & universally true , that even beleevers , who are already changed , & have a life begun in them , must all their life long make use of faith , gripping to the promises , as yea , & amen in Christ , ( promised & come ) who is the Substance & Kirnel of them all , to the end they may be supported , Strengthened . Upheld , & carried thorow Difficulties , Distresses , Darknesses , Temptations & the like , without fainting , or doing what is unbeseeming a living Beleever , in the day of trial ; so that their whole life , even unto the end , is kept-in & continued by faith , bringing new supplies & influences from the head , through the promises ; it will hence follow , that without faith no man can at first attaine to this life , & change from death ; yea , that in this case , faith is much more necessarily requisite , yea faith only without works is & must be , the only way to justification of life : for if the progress , & continuance of this life , or renewing of it after decayes , be had by faith , drawing sap , life & influence from the head , much more must this be the way of getting the first change made from death to life . And this way ( or not much different ) of argueing in this same debate , we see the Apostle followeth Rom. 4. where from what was said of Abraham , a considerable time after he was a beleever , he proveth justification by faith , without works , or that Abraham was justified by faith , & not by works . The Import then of the Testimony is , that this life , whereof beleevers are made partakers , is begun , continued & carried on by faith , & therefore it is not by the works of the Law , but by faith , that they are justified & brought into a state of life ; If it be true , that without faith , even belevers cannot be supported , nor in case to live , as becometh , to the glory of God , & to their own peace & Comforth , in new Trials & Difficulties ; much more is it true , that without faith those , who are in nature , & in state of Enmity to God , cannot live the life of justification , & with it alone they can & shall . Before we come to speak particularly to any Truthes , deducable from the words , we shall premise some few things considerable . CHAP. II. Naturally we are inclined to cry up Selff , in Justification . THe Apostle , as we see , in all his writtings about this matter , is very carefull to cleare the question of justification so , as Man may have no cause of boasting , or of glorying in himself , upon the account of any thing he hath , or he hath done in order to justification ; that hereby he might cast a copie unto all such , as would approve themselves faithful unto the Lord , in being co-workers with Him , in the Gospel ; & that he might so much the more set himself against that innatelusting of heart , that is in all naturally , unto an exalting & crying up of Self , in the matter of their justification before , & Acceptance with God ; and especially we finde , how zealously , how frequently , & with what strength & multitude of Arguments , he setteth himself against , & cryeth down that , which men do so naturally , & with such a vehement byasse , incline unto ; to wit , justification by their own works , or by their own obedience to the Law ; to the end , their innate pride may have ground of venting it self , in boasting & glorying before men . From this we may premit , in short , the consideration of these Three things , to prepare our way unto the clearing-up of the Gospel-Doctrine in this matter . First . That there is a corrupt byasse in the heart of men by nature , & a strong Inclination , to reject the Gospel-Doctrine of free justification , through faith in Christ ; & to ascribe too much to themselves , in that affaire : as if they would hold the life of justification , not purely of the free grace & rich mercy of God , through Jesus Christ ; but of themselves , either in whole , or in part , in one measure , or another . Secondly , That it is the duty of all , who would be found faithful Ambassadours for Christ , after the example of the Apostle , so to preach forth the Grace of God , in this mystery , & to explaine the same , as corrupt Nature within , & such without , as are byassed with mistakes about this matter , & are led away with proud & carnal self conceits , may have no apparent or seeming ground of boasting ; nor be confirmed in their natural prejudices & Mistakes therein . Thirdly , That in very deed , free Gospel-justification is so contrived & ordered as that none have any real ground of boasting , or of glorying in themselves , or of ascribing any part of the glory thereof unto themselves , as if they , by their deeds & works , did contribute any thing to the procuring thereof . It will not be necessary to speak to these at any length , but only briefly to touch upon them , to make way unto what followeth to be said on this weighty subject , which is of so much concernment to us all . As to the First of these ( to which we shall speak little , in this Chapter , & thereafter of the rest , in their due order ) it is too too apparent to be a truth from these grounds following . I. This is most manifest from the many Errours & false opinions , that are Vented , Owned & Maintained , with so much Violence & corrupt zeal , & all to cry-up Self , in less , or in more ; & to cry down Grace . Hence so many do plead , with great confidence , for an Interest of our works , in our justification ; Such as Papists , ( who quite mistake the nature of true justification ) Socinians , Arminians , & Others , who side with these in less , or in more ; & will plead for a justification by our inherent Righteousnoss , or works of Righteousness , which we do . Others , that will not plead for such an early Interest of our works , in this matter , will plead for faith , as our Gospel-Righteousness ; & affirme , that the very act of our Obedience in us , is imputed for a Righteousness to us , & is accounted such by God ; & so , hath the same place in the New Covenant , that compleet & perfect obedience had in the Old Covenant of works , made , with Adam ; which , as shall hereafter appear , driveth us upon the same rock . II. It is manifest likewise from the large & frequent Disputes about this matter , that we have in Paul's Epistles . If there had not been a great pronness in man , by nature , to cry-up himself , & to set up his own Righteousness , in matter of justification , why would the Spirit of the Lord have been at so much paines ( to speak so ) to cry down Self & our works , in this matter , as He is , in these Epistles of Paul , if He had not seen the great necessity thereof , by reason of this strong Inclination , that men Naturally have hereunto ? We must not think , that any thing is there spoken in vaine ; or that the Spirit of the Lord would have left that Doctrine so fully cleared , wherein our works are so expresly excluded , if there had not been a necessity for it , & if it had not been as necessary , in all after ages of the Church , as at that time , when first written . Whatever the truth be , that is so frequently & pungently inculcated in the Scriptures , we may saifly suppose , that as the faith & practice of that truth is necessary ; so there must be much reluctancy of Soul in us to receive the same , & to close with it , and a strong Inclination to beleeve & practise the contrary . III. In the Infancy of Christianity , we see , what a strong Inclination there was to cry-up works , what we do , & the Law , as the only ground of justification ; or , at least , to have a share with Christ , in that Interest , which gave occasion to the penning of these Epistles of Paul , where this matter is so fully & clearly handled ; particularly that to the Romans , & that to the Galatias ; & unto the speaking less or more hereunto , in almost all his other Epistles . And this Inclination to the crying up of works & the Law , in Opposition to the pure Gospel-way of justification , was not only among the Gentiles , who had been without God , & without Christ , & all the Meanes of understanding any thing of Salvation , through a slaine Saviour ; but even amongst the Jewes , who , by the Dispensation of the New Covenant , which they were under , might have been better principled ; for it was they , who most urged the Interest of the Law , & of works , & thereby● laboured to corrupt the Gentiles , & to lead them off the simplicity of the Gospel-truth ; and of them , saith the Apostle Rom. 10 : 3. that , being ignorant of God's Righteousness , & going about to establish their own righteousness , they have not submitted themselves unto the righteousness of God. They sought after a Righteousness another way , than by faith in Christ , who is the end of the Law for righteouness , to every one that beleeveth Rom. 10 : 4. but as it were by the works of the Law Rom. 9 : 32. IV. The Pharisee , who went up to the Temple Luk. 18 : 11 , 12. & prayed thus with himself God , I thank thee , that I am not , as other men are , Extortioners , Unjust , adulterers , or even as this Publican : I fast twice in the week , I give Tithes of all that I possesse , &c. hath many followers . Many there are , who will have confidence in the flesh , & in what they do . Nature never taught Paul , to account all his great Privileges & Attainments loss & dung ; but rather to account them gaine ; for he saith , they were gaine to him ; that is , while he was a stranger to the Gospel , & to the Grace of God , manifested therein . Hence is it , that the last are first , & the first are last ; such , as thought themselves far advanced , & to have attained a great measure of righteousness , & so to be children of the Kingdom , are shut out , & Publicanes & Harlots are preferred , as being willing to renounce themselves & their own righteousness more , than such Legalists & Iusticiaries , who confide in something , which they themselves do , & have attained . V. This is also manifest from the great difficulty of prevaling with such , as seem to themselves to have in them something more than ordinary , to relinquish & renounce these things , & to betake themselves only unto Jesus , & to rest on Him alone , for Righteousness , Life & Salvation ; & from the little fruit that the Gospel Doctrine findeth among them . How many subterfuges finde they out , under which they think to shelter themselves from the wrath of God ? How many fig-leaves do they sowe together , that they may cover the shame of their nakedness withall ? And at what cost , paines & charges are they , in seeking to establish their own Righteousness ? And all to fortifie themselves in their own delusions , & to keep our the pure Doctrine of the Gospel . And how ready are some to take hold of the smallest wig , that they may hang upon it , & finde reliefe , if it can yeeld but the least ground of hop , in their imaginations , ere they betake themselves to Christ according to the Gospel ? How many Fetches , Turnings & Windings hath a Soul , pursued with wrath , & the apprehension of death , ere it be willing to close heartily with Christ , offered in the Gospel ? Yea , if such , as have had some wakenings , come so far , as to change something of their former outward sinful courses , & be not so loose & prophane , as formerly , how ready are they to sit down , even upon that bit of negative righteousness ? Much more , if they be brought the length , to go about some religious duties , how will they then sit down & sing , as if all were well ? All which do plainly evince , that there is a strong Inclination in us by nature , to follow the way of works , that we may have some share of the honour of our own justification . VI. This sad truth is hence apparent likewise , That when any Opinion is broached , that but seemeth to give more to works , than ought to be given , though possibly upon the matter , there be but little said , that may make any real Difference , how ready are many to close therewith , to entertaine that Doctrine , to cry it up & commend it , & to improve the Advantages , real or supposed , there had , to the fur●er Confirmation of that Anti-evangelik errour , which their Soul 's fully comply with : when , upon the other hand , there is such a nauseating in many too too manifest , at the Simplicity of the Gospel , & of the Doctrine of justification by faith alone in Christ. If it be enquired , whence doth this proceed ? or what can be the true causes hereof ? I answer , Many things have a powerful Influence into this , as . I. The Natural Enmity unto all the wayes of God , that each hath , as a piece of his heirship from Adam : What ever God willeth , we will not , yea we will nill ; though our nilling of it be against ourselves , & we have no reason for it . There is a Spirit of Contradiction & Enmity to God in us all by nature , that we neither can , nor will comply with God's wayes , & with what tendeth to set forth His Glory . It is marked of the Iewes , that they stumbled at that stumbling stone , Jesus Christ , who was the end of the Law for righteousness , to all such as beleeve Rom. 10 : 4. & 9 : 32. They had such a prejudice at Christ , & at the way of Salvation through Him , that they brake their necks upon Him , who onely was the rock of Salvation . II. The innate darkness of Mens mindes , touching themselves , & all the things of God , especially the Mysteries of Salvation , is another cause of this Opposition to the Gospel-way of justification . They neither know their own hearts , nor their own wayes & doings ; nor are they acquainted with the holy & righteous Nature of God , nor with the nature of His Lawes & Commandments &c. They know not , I say , the Corruption of their own Natures & the innate wickedness which is there , which neither is , nor can be subject to the Law of God. Hence ordinarily such as erre , in this matter of justification , do intertaine erroneous apprehensions about Original sin , & our innate Pravity ; as do all the S●cinians , Papists , & many Arminians & others . So they are ignorant of the Law of God , not knowing how Holy , Good & Spiritual it is ; & how it obligeth the whole man , Spirit , Soul , Judgment , Understanding , Will , Affections & Memory ; & all the out ward Man ; condemning the least sin , in Thought , word or deed , & commanding the highest pitch of holy duties , & right Principles , Ends & Motives &c. And hence they see neither Omissions of what is commanded , not their Commissions of what is prohibited , whether as to their Nature , Multitude , or other Aggravations ; and the ignorance of this maketh them to see less the necessity of a Righteousness without them ; & to seek for it with less earnestness & zeal : whence it cometh to passe , ordinarily ( as is to be seen among Papists ) that such as are most for works , in justification , shape the Law according to their minde , & curtaile it , as did the Pharisees of old , that it may look more conforme to their works , when their works are no way conforme to it . So likewise , they are ignorant of god , & of His Holiness , & Righteousness ; & because they see , that if He be Such , as the Orthodox say He is , according to His Word , they cannot stand before His justice ; therefore they deny His justice altogether , as do Socinians ; or Imagine Him to be all Mercy &c. & so imagine Him to be altogether such an one , as themselves ; & therefore are not very zealous for any other righteousness , than what may come most readily to hand , & they themselves can make up with their own diligence & care ; never remembering , that the justice of God must be satisfied ; therefore deny all Satisfaction ( as do Socinians ; ) or suppose Christ hath satisfied for all , & procured a New Covenant , or way to life , wherein we may bring what we have , & it will be accepted , & there is no more to do : Nor remembering , that we must have an Interest in Christ by faith , ere we have any Interest in His Merites & Satisfaction ; & that the whole of our Salvation is so contrived , as Man may be abased , & Christ only exalted . III. A vaine conceite , that all things in Religion must be just as we apprehend them to be ; & our blinde , corrupt & byassed Reason & Understanding must be the Supream judge & Determiner of all these Mysteries . Hence the Socinians down-right say that 〈◊〉 the Scripture say what it will , & how oft it will , they are to beleeve & to receive nothing , but according to their Reason : so that , what their blinded Reason cannot comprehend , they may & will reject . And others , who possibly will not so plainely lay down this ground ; Yet in stead of conforming their judgments and Apprehensions to the word , & of being led by it , do frame a conception of the Matters of God , in their own heads , & then cause the Scriptures comply with their Apprehensions , by Interpreting them accordingly . So that following a corrupt guide here , they cannot but incline to that way , which suiteth most with that corrupt Principle ; & be most averse from compliance with the Mystery of God , which is most opposite there-unto . IV. Natural corrupt self love is another evil Principle , concurring to this effect , by its malignant Influence . We love to cry-up ourselves , to have something of our owne to boast of , & to glory of before men ; and hence we cannot naturally comply so sweetly with that way , which taketh away all boasting , & leaveth no ground for man to glory in any thing , save in the Lord ; & such is the way of faith , & of Gospel-justification Rom. 3 : 27 & 4 : 2. V. A vaine & groundless high conceite , that people have of themselves , & of what they do , as if there were worth & excellency in it , to oblige God , to bestow upon them , what reward they think meet ; not knowing , that when they have done all they can , they are but unprofitable , & that they have nothing but what they have received ; & that for any good they do , they are more beholden to God , than God is beholden to them ; & that the best of their actions are so defiled , that they could not answere for one of them , nor stand , if God should enter into judgment with them , & strickly mark iniquity Psal. 130 : 3 & 143 : 2. VI. Pride of heart is another malignant cause of this Aversation & Unwillingness , to comply with God's way ; & of this strong Inclination to the way of justification by Works . This was it , which led the jewes away from Christ , the end of the Law for righteousness : they would not submit themselves unto the righteousness of God Rom. 10 : 3. & because they would not bow themselves to take on this Righteousness , therefore they were at so much paines & labour , to establish their own , & to cause it stand . Proud man would work , & enjoy the reward of his laboures , & will not willingly hearken to any other way . he will not be beholden to free Grace , nor ascribe glory to the Lord Mediator ; but will still be at the old way of the first Covenant , at work & wages ; that he may have it to say , he hath erned & purchased the crown of life with his own hands & industrie . Therefore , from this we should all take warning , to look about us , & to guard against this strong & violent torrent , that is ready to carry us headlong to our ruine ; & to be jealous of our treacherous hearts . Hence also we may see , whence it cometh , that the Gospel getteth so little footing among many ; & how nothing less than the mighty power of God , will be able to prevail with a Natural Soul , & cause it comply with the Gospel-way of justification , & submit it self unto the Righteousness of God , & hold on Christ by faith . Further , We need not wonder to see , so many riseing-up , in all ages , against the Gospel of the Grace of God , & corrupting the Gospel-Doctrine of justification , seing blinded & unmortified Man is not in case , to be cast in its mould , nor willing to embrace it , untill he be broken , & broken over againe . CHAP. III. The Doctrine of justification should be keeped pure with all diligence ; & what dangerous expressions should be shunned . WE come next to speak a word unto the Second particular mentioned ; to wit , That all , who would be found faithful Ambassadours , & be accepted of the Lord , should endeavoure , both in practice & in Doctrine , to keep this doctrine of the Grace of God pure & unmixed : & particularly guard against the giving ground , or occasion to proud Nature , to cry-up Self , in the matter of justification , by any expression , used in the explication thereof . We see here & elsewhere , how careful Paul is in this Matter , using such expressions , as may most emphatically exclude man , & all his paines , & set free grace on high , that God alone may be exalted ; for here & elsewhere he debaseth man , & excludeth all his works , even the works of the best of men ; even his works , who was the father of the faithful : & he crieth up Christ as all , & free grace as beginning & carrying on all ; consonant to what the Prophet Esaias said Esai . 45 : 24 , 25. Surely shall one say , in the Lord have I righteousness & strength ( or , as it is in the Margine , Surely , he shall say of me , in the Lord is all righteousness & strength ) Even to him shall men come — In the Lord shall all the seed of Israel be justified , & shall glory . So that such , as look to Him ( as it is vers 22. ) & come to Him ( as it is vers 24. ) have all their righteousnesses in the Lord , & from Him ; and in Him alone are they & shall they be justified , & shall glory ; & not at all in themselves . So Ieremiah Chap. 23 : 6. expresseth the matter very emphatically , holding it forth , as one of Christ's glorious & comfortable Titles of honour , that He shall be called , the Lord our Righteousness , thereby Importing , that all the Saints their righteousness , in order to their justification before , & acceptance with God , was in Christ ; & that it would be a robbing of Christ of His due honour , to seek for a righteousnes else where . So Chap. 33 : 14 , 15. it is promised that the Lord will cause the Branch of righteousness to grow up unto David , & that hereby Iudah should be saved , & Israel should dwell saifely : And it is further said , that His spouse should wear her husbands name , & be called after Him , the Lord our righteousness ; thereby professing her adherence to Him , as her Husband , & her owning of Him , as all her righteousness , & glorying in that , that He and He alone is her righteousness . In compliance herewith , we should beware of expressing our conceptions , about the matter of justification so , as may give proud man ground of boasting , & of robbing Christ of His Crown , Title & Glory , in less , or in more : and these expressions following seem to me justly chargable herewith . I. To say , That all works are not excluded in justification ; but such only as are done by the meer Power & Strength of Nature ; & not the works of Grace , wrought by the Spirit . But who seeth not , how this is to set up proud Man , whom Paul would have debased & kept down ? And doth not Paul expresly tell us , that neither Abraham , nor David were so justified Rom. 4 ? And that if our father Abraham were justified by works , he should have had , whereof to glory , though not before God vers 2 ? And doth he not also tell us , that this would make the reward to be reckoned not of grace , but of debt vers 4 ? & would exclude faith & its operations , in reference to justification , & take away that blessed & refreshful stile of God , that He justifieth the ungodly vers 5 ? Should we not thus be saved by works of righteousness , which we do , & not according to His mercy , expresly contrary to Tit. 3 : 5. 2. In like manner to say , That we are not justified by the works of the Ceremonial Law ; but by obedience to the Moral Law , is peccant here also : for the works of the moral Law are works of righteousness , which we do , & such as obey this Law , & are considered as such , cannot be called ungodly . Neither doth the Apostle thus distinguish , that proud man might have any Interest . Nor doth he exclude only such works , when he saith , that Abraham was not justified by works ; for his works were not works of the Ceremonial Law , but of the Moral , which will as well give ground of boasting , & make the reward of debt , & not of grace , as works of the Ceremonial Law , if not more . And it is manifest , that Paul speaketh of that Law ( & of obedience to it , or of works commanded by it ) which convinceth of sin , & discovereth it Rom. 3 : 20. & 7 : 7. & maketh all the world guilty Rom. 3 : 19. & bringeth them under the curse Gal. 3 : 10. is established by faith Rom. 3 : 31. & hath the promise of life annexed to it Rom. 10 : 5. Gal. 3 : 12. Nor doth he exclude only such works , when he speaketh of himself Phil. 3 : 9. 3. Likewise to say , That all works are not excluded , but only Outward works , which are done out of Principle of fear , & not out of love & faith , & are not inward works of grace ; is to adde Fewel to this fire of pride , & to please proud Self , & proud Man : for who can think , that only such works , would lay the ground of boasting , & of glorying before men ? or that only such would make the reward of debt ? or that any in these daies were pleading for justification , upon the account only of such works ? or that such works were to be understood by the Law , as if the Law did command no other ? or that such were Abraham's works ? or that Paul thought of none other , when he desired not to be found in his own righteousness Phil. 3 : 9 ? 4. They are guilty of the same crime , who say , That Paul only excludeth the jewish Law : for if thereby they meane only the Ceremonial Law , it is manifest from what is said , that hereby Self & Man shal be much exalted , when justification is made to be by , & according to the works of the Moral Law. If they meane thereby the Judicial Law , then justification should be by obedience to the Moral Law ; yea & by obedience to the Ceremonial Law , as well as by obedience to the Moral Law , quite contrary to the whole discourse of the Apostle . And if they meane all the Law , that was given to the jewes , then the Moral Law is included : & so all works are excluded , which are done in obedience to any Law of God. 5. It is no less injurious to truth , & favourable to proud Self , to say with Socinus , That Paul onely excludeth perfect works , done in full conformity to the perfect Law of God ; but not our Imperfect works , which through grace are accepted , & accounted our righteousness : for even these works being works of righteouness , which we do , would not exclude boasting , but give ground of glorying before men . Neither did Abraham , or Paul , or any other Saint suppose , that their works were perfect . Nor is it Imaginable , that any in these dayes did plead for justification , by their own works , upon the account , that they were perfect , & wholly commensurat unto the Law. Nor doth Paul insinuate , in all his discourse , any such Distinction , or give any ground to think , that Imperfect works should be the ground of justification , when Perfect works are not . And all this is grounded upon this gross mistake , That by faith , which the Apostle opposeth to works , is meaned our Imperfect Obedience unto the Commands of God. 6. It is injurious , upon the same account , to say , That Paul onely excludeth such works , as are accompanied with a conceite of merite , & none else : for he excludeth all works , without any such Distinction , even the works of Abraham , ( who , doubtless , was far from any such fonde conceite , to think , that his works were meritorious ) & all such works , as give ground of boasting before men , though not before God. And who will say , that even Adam's works , performed in Innocency , had any proportion , in the ballance of commutative justice , or would merite at God's hand , ex condigno ? And yet , sure , such works would have made the reward of debt , according to the Compact . Yea , the Apostle , in his way of argueing , supposeth , that works cannot be mentioned in this case , without merites ; so that merite is inseparable from them . And shall we think , that Paul Phil. 3 : 9. meaned , by his own righteouness , only such works , as he expresly accounted meritorious ? Or that he could , or did account any of his works such ? 7. It runneth far in the same guilt , to say , That faith it self , which is our work , & considered as our act of obedience , is Imputed to us for righteousness , & is that righteousness , upon which we are justified : for how easily might proud Self lift up its head , & boast & say , it was justified , because of some thing within it , or because of one work of righteouness , done by it : & so glory in it self , & not in the Lord ? for though it were granted , that faith were the gift 〈◊〉 God yet that would not sufficiently keep down pride , seing such , as plead for justification by good works , will also grant , that these good works come from the Grace of God , & are wrought by the Spirit : & yet such a justification would lay a foundation of boasting , & of glorying before men ; & some would have more ground of boasting , than others , because of their stronger faith : And justification by this way , would as well be opposite to justification through Christ , & His Imputed righteousness , & by Grace , as justification by good works ; for faith here would not be considered , as bringing-in & laying hold on a Righteousness without , the Righteousness of Christ imputed ; but as a commanded duty , & as a piece of obedience to the Law ; & would as well make the reward of debt ex congruo , & ex pacto , as if justification were by works . 8. It is of the same Nature , to say , That Paul excludeth the works of the Law , but not the works of the Gospel : for the same ground of pride , boasting & glorying should be laid , that would be laid , by pleading for the works of the Law : because these are still works of righteousness , which we do , & so opposite , in this matter , unto mercy , Tit. 3 : 5. And Paul , to exclude all boasting & glorying before Men , opposeth faith , ( not considered in it Self , but as laying hold on the Righteousness of Christ , & as carrying the Man out of himself to Christ for Righteousness ) unto works ; & not Gospel-works unto works of the Law. And , sure , we cannot say , that none of Abraham's works were Gospel-works , or works required in the New Covenant , seing even then he was a beleever , when the object of his faith , or that which he laid hold on by faith , in the Gospel , which was preached unto him , was said to be imputed unto him for righteousness . And is it not plaine , that if justification were upon the account of Gospel works , that God should not then be said to justifie the ungodly ; seing he , who is clothed with a Gospel righteousness , cannot be called , or accounted an ungodly person ? And yet faith looks out unto , & laith hold upon a God , that justifieth the ungodly Rom. 4 : 5. In a word , the asserting of this would be the same , upon the matter , with asserting of justification by the works of the Law : for what ever is required in the Gospel , is injoined by the Law ; & so is an act of obedience to the Law , which is our perfect Rule of Righteousness , & all our obedience must be in conformity thereunto . 9. It must also be accounted dangerous , for puffing-up of Self , to say , That we are justified by our Inherent Righteousness : for then the Man could not say , that all his righteousnesses were as filthy rags Esai . 64 : 6. Nor could that be true , which is Psal. 143 : 3. for in they sight no man living should be justified , to wit , if God should enter into Iudgment with him . Why should Iob have abhorred himself Chap. 42 : 6. if he had a righteousness within him , & had been justified by the Lord , upon the account of that inherent righteousness ? And had not Paul as good ground , as any , to assert his justification by his personal inherent holiness & righteousness ? Yet we hear of no such thing out of his mouth ; but on the contrary , his accounting all things but less & dung , that he might gaine Christ , & be found in His Righteousness , hath a far different import . How proud might man be , if he had it to say , that he was justified in the sight of God by works of Righteousness , which he had done , or by his own inherent righteousness ? 10. Nor will it much help the matter , to say , That this Inherent Righteousness is not the price laid down , but onely the Condition , or Causa , sine qua non , or the like : for still man would hereby have some thing to be proud of , & to glory of before men ; because , he would have it to say , that his own Inherent Holiness was as well the ground of his justification , & the Condition thereof , as Adam's obedience would have been the ground of his justification . And who knoweth not , that Self can wax proud , & be puffed up , upon a smaller occasion , than is this ? And is it not strange , that Paul never once made mention of this distinction ? Shall we think , that Paul denied Abraham to have been justified by works , because Abraham looked upon them , as the meritorious cause , & not as the Condition only of his justification ? or that Abraham indeed did so ? or that Paul included them , as the condition of his justification , when he said , he desired not to be found in his own Righteousness , meaning , not his own righteousness as a price , or as the Meritorious cause of his acceptance ? Why should David have spoken so absolutely , & said Psal. 143 : 2. enter not into judgment with thy Servant ; for in thy sight shall no man living be justified , seing , even though God should enter into judgment with His servants , they should be justified , as having fulfilled the condition ? And why should he have said Psal. 130 : 3. If thou , Lord , shouldest mark iniquities ; ô Lord , who shall stand ? seing , though the Lord should mark iniquities , yet where the Person hath fulfilled the Condition , & hath a Personal Inherent Righteousness to hold up , as the fulfilling of the condition required , he is in case to stand in judgment , & to plead for his justification , & absolution , upon the account of his performing all the condition required : And would not vaine man have great ground of boasting here ? 11. Neither yet will it prevent this boasting , to say , That this Inherent Righteousness is but a Subordinat Righteousness , whereby we have right unto the Merites of Christ , which are the Principal Righteousness , answering the demandes of the Law : for if man have any thing in himself , that can be called a Righteousness , though but a Subordinat Righteouness , & yet such a Righteousness , as giveth right & ground to justification , though that justification be also called , only a subordinat justification , conforme to the New Covenant , & the Condition thereof , he will soon boast , & account his justification not of free grace but of due debt , conforme to the covenant : And though this be called , only a Subordinat Righteousness ; yet proud Self will account it the Principal ; because upon it dependeth all his justification ; for thereby not onely hath he a right unto Christ's Merites , but unto justification it self ; this being called the proper condition of the New Covenant , wherein justification , Adoption &c. are promised ( as they say ) upon this condition . And will not proud Man see , that he hath a price in his hand , & a compl●●● Righteousness , conforme to the Covenant , to presente unto God where-upon to seek & expect the reward of debt , according to the covenant ? And so much the rather should we abstaine from such expressions , in this matter , that we finde no mention made of two fold Righteousness , & of a twofold Justification ; the one subordinat , the other Principal , in the Scriptures ; but all expressions , in this matter , framed designedly to abase man , & make all appear to be of free grace , that he , who glorieth , may glory in the Lord. And as Self will be ready , in this , to make that , which is called a Subordinat Righteousness , a Prinpal Righteousness ; so it will have this faire & plausible ground to do so ; to wit , That upon our own Righteousness , we are Immediatly accepted of God , as Righteous ; especially when the Merits of Christ are made subservient unto our personal Righteousness , as procuring the New covenant ; & that therein our Personal Righteousness shall be accepted , & accounted perfect & compleet , though it be not so in it self , & we thereupon immediatly justified , & accepted of God , as Righteous ; as they love to speak , who assert these things . 12. Though faith be indeed the mean of our justification , that is , the onely thing required of us , in order to our Interest in Christ , & actual participation of the benefites of His Redemption , & of justification in the first place , according to the Gospel methode : Yet it is too favourable to proud Self , to call it such a Condition , as hath a far more dangerous Import ; That is , ( 1. ) To call it a Condition , & withall deny , that it is an instrumental Cause , or that it is to be considered , in the matter of justification , as it laith hold on Christ , & His Righteousness . ( 2. ) To say , that the very act of faith , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed for Righteousness ; & that Paul is to be so understood Rom. 4. as speaking properly , & not metonymically ( 3. ) To say , that this is the Righteousness , which is imputed to us , in order to justification , & not the Righteousness of Christ , except as to its Effects , in respect of some whereof , Yea the chiefe & only immediat , it is equally Imputed to all , Reprobat , as well as Elect. ( 4. ) To say , that this faith is our Gospel-Righteousness , & because a Righteousness , is perfect , & adequate to the Rule of the New Covenant . ( 5. ) To say ; that this faith hath the same place & consideration , & consequently , the same force & efficacy , in the New Covenant , that perfect obedience had in the Old Covenant with Adam . ( 6. ) To say , that Christ hath purchased the New Covenant , & that this shall be the condition of persons partaking of the benefites thereo● : & withall ( 7 ) To say , that Christ hath died for all , & by his death made Satisfaction to justice for the breach of the Law ; & so purchased freedom from the Curse of the Law to all , equally , at least conditionally ; whereby it is apparent , that all are put in statu quo prius , in the state , they were once in , & that equally ; & now have new conditions proposed unto them , which , if they performe , they are righteous , & upon that performance are freed from the Curse , & made heirs of Glory : and thus the New Covenant is of the same Nature & kinde with the Old , only its Conditions are a little altered , & made more easie ; & their Performance of the condition must-have a 〈◊〉 with it , at least , ex pacto , though not ex condigno , as neither Adam's Perfect obedience could have had . And the performers of this condition , in this case , may reflect upon their own deed , & lay their weight on it , & , it being their Righteousness , may plead upon it , as their immediat ground of right , before God , unto justification , & Acceptance . Let any man now consider these things , & see whether or not , the asserting of faiths being such a condition , as this , be not a plaine gratification of proud Self , & the laing down a ground for vaine man to boast , & of glorying , though not-before God , yet before others ; And whether this be not an ascribing more to faith , than is done by such , as , yeelding it to be a condition , of the mean appointed of God , & required of us , in order to justification , say with all , that it is to be considered not in it self , nor as an act of our obedience ; but as an Instrument , or mean laying hold upon the Righteousness of Christ without us , that it may be ours , & our onely Righteousness , where upon we may expert , according to the Gospel justification & absolution , &c. 13. It tendeth too much to blow up proud Self , to say , That if works of Obedience be not the Condition of our first justification , yet they may be called the Condition of our Second justification , or of the Continuance of our justification : for , as the Scripture speaketh nothing of a Second justification ; so to assert our works to be the Condition thereof , is to crosse the argueings of the Apostle , & manifestly to lay a foundation of glorying for Man : for if even Abraham had been justified by works , a considerable time , after he was first justified , and first a beleever , he should have had , whereof to glory , though not before God , as saith the Apostle Rom. 4 : 2. And vers 3. he proveth that he was justified by faith , & that after he had been a beleever ; for that passage , Abraham beleeved God , & it was imputed to him for righteousness , was not spoken of & at his first beleeving ; & so cannot be properly meaned of his First justification onely ; but some yeers there after : & therefore must be true , of his Second justification , if there were any such ; Yea , the just liveth by faith ( a passage that the Apostle useth ( as wee have seen ) to prove justification by faith , both here in our Text , & Rom. 1 : 17. ) all alongs , both first & last ; so that the beginning & continuance of this life of justification is by faith , & not by works . 14. It is also dangerous , to say , That the work of the Law , convining of sin , with the Effects & Consequences thereof , Sorrow , griefe , Anxiety , Legal Repentance , &c. are either Dispositions , Preparations , or Conditions of justification , or Meritorious thereof by way of Congruity ; as if there were a certaine & constituted connexion betwixt these & the blessing of justification , made by any Law or promise of God ; & as if none could be justified , that had not these sensible & affecting Effects going before . Sure , the asserting of this cannot but contribute much , to stirre up & foster pride in Man , & give occasion to think , that man himself hath done or suffered something , that calleth for , procureth , & , in congruity at least , meriteth justification . CHAP. IV. Justification is so contrived , in the Gospel , as man may be abased , & have no ground of boasting . THirdly , we come to speak to the third thing mentioned above , to wit , That justification is so contrived , begun & carried on , that man hath no real , or apparent ground of glorying before men , or of boasting in himself . A few particulars will sufficiently cleare this . I. The Lord 's ordinary & usual Method , in bringing His Chosen ones into a justified State , is first to convince them of their Sin and Misery , by setting home the Law , & wekening their Consciences ; as Paul doth Doctrinally follow this method , when he is about to cleare-up , & explaine the truth , about Gospel-justification , in his Epistle to the Romans ; where in the first place , he convinceth all of Sin , both jewes & Gentiles Chap. 1. & 2. & 3. concluding vers 23. That all have sinned , & come short of the glory of God , & vers 9. he giveth an account of his foregoing Discourse , saying , we have before proved both jewes & Gentiles ; that they are all under sin . And againe vers 19. that every mouth may be stopped , & all the world may become guilty before God. Now this work of Conviction layeth the sinner low before God ; for thereby the Man is discovered to himself , to be undone in himself , to be under Sin & Wrath , under the Sentence of the Law , having his mouth stopped , & having nothing to plead for himself , neither by way of Extenuation , nor of Apology ; & having nothing in himself , wherewith he can come before the Lord , to make Atonement for his Transgressions , & to make Satisfaction to justice : And thus the man is made to despare in himself , as being irremediably gone & undone , if free grace prevent him not . II. Whereupon the man is made to renounce all his former grounds of Hop , & Confidence , all his former Duties , good works , civility , Negative Holiness , & what else he placed his Confidence in formerly ; Yea all his Righteousnesses are as filthy rags , & accounted as loss & dung . So that he hath nothing within himself , as a Righteousness , that he can expect to be justified by , before God ; but on the contrary , he findeth himself under the Curse , & that what he thought before to be his Righteousness , is now , by the light of the Law , & the discovery he hath of his natural condition , founde to be sin & iniquity before God ; & therefore to be so far from bringing any reliefe unto him , that thereby his anxiety is made greater , & his case more desperat . III. The way of Gospel-justification is so contrived , & the wakened man ( whom God is about to justifie ) is now convinced of it , that Man must be abased ; for he is now made to see , that he is empty & poor , & hath nothing to commend him to God , no Righteousness of his own to produce ; nothing within him , or without him , except the alone Righteousness of Christ the Mediator & Cautioner , that can stand him in stead ; Nothing of his own must here come in reckoning , neither alone , nor in conjunction with the Righteousness of Christ ; for what is of Grace , must not be of works , otherwise Grace is no more Grace Rom. 11 : 6. Christ must have all the glory , & he , who glorieth , must glory alone in the Lord. And therefore is Christ made Righteousness unto us . 2. Cor. 1 : 30. & is become the Lord our Righteousness Ier. 23 : 6. And all His must say , That in the Lord , they have righteousness Esai . 45 : 24. IV. Nothing , that preceedeth faith , no motions or workings of the Law , no legal Repentance , & the like , have any infallible connexion with justification ; nor are they any congruous disposition thereunto , or a Condition thereof , there being no promise made , that all such , as are convinced & awakened , & have some legal terrours & works of the Law upon their Spirites , shall certainely be justified ; & experience proving , that several , who have had deep convictions & Humiliations , have , with the dog , returned to their vomite , & become afterward worse than ever , doth also confirme this . So that , after the deepest legal Humiliations & works of Terrour & outward Changes , & the like Effects of the Law ( though when they are wrought by the Lord , intending & bringing about the Elect sinner's Conversion & justification , they have this kindly work upon the heart , to cause the Soul more readily & willingly listen to the offers of Salvation & Mercy , in the Gospel ; & to submit to the termes & Method , which God hath , in His great wisdom & mercy , condescended unto , as to the actual Conferring & bestowing of the blessings , purchased by Christ , for His own chosen ones ) justification is an Act purely of God's free Grace , undeserved of them , on any account ; & an act of His meer mercy & Love. So that they are justified freely by His grace , through the Redemption , that is in Christ Rom. 3 : 24. V. Unto this justification , their good Works are not required , upon what somever account : for good works must follow justification , & not preceed it . They must be first accepted through Christ , before their works of holiness can be accepted . The whole Gospel doth most plainely exclude works of the Law , under whatsoever Notion , Qualification , or Restriction , as we manifested above , & shall more manifest hereafter : Yea , all works , upon what somever account , are excluded , as opposite to justification by faith , through Jesus Christ. The man , who had no more to say , but God be merciful to me a sinner , went home justified , when he , who said , God , I thank thee , I am not as other men , nor as this Publican , &c. did miss that Privilege . Paul hath so directly & plentifully proved , that no man is justified by works , that we need say no more of it ; and therefore , in this matter of justification , man hath no ground of boasting , but must glory in the Lord alone . VI. As without a Righteousness no man can be justified before God , because His judgment is alwayes according to truth , & He will pronunce no man Righteous , who is not so , or who hath no Righteousness : And as no man hath a Righteousness of his own , & in himself , that will abide the trial of God's judgment ; for if He should enter into judgment , with any that liveth , they should not be able to stand before His judgment seat , & be justified ; but all , who are justified , are in themselves ungodly , & void of all Righteousness , that can ground a sentence of absolution from the Condemnation of the Law : So it is the Righteousness of Christ , as Mediator & Cautioner , which is to them the only ground of their absolution & justification ; & this Surety-Righteousness of Christ is imputed to them by God , & they are clothed therewith ; & being considered as clothed there with , are pronounced Righteous by the Lord , the righteous judge , & dealt with as such . So that all the Righteousness , which is the ground of their absolution from the Condemnation of the Law , is without them , in another , who was appointed their Cautioner : & therefore all appearance of any ground of boasting in themselves , is quite taken away by the Law of faith Rom. 3 : 27. & the reward is now wholly of grace , & not of debt Rom. 4 : 4. VII . Though faith , & faith only be required of us , in order to our having Interest in Christ & His Righteousness , & to justification therethrough ; Yet this leaveth no ground of boasting unto man , or of glorying in himself ; for it is in it self a plaine solemne Declaration of the Beleevers Sense , Conviction , & Acknowledgment of his own Beggarliness . Poverty & Nakedness , & of his being a dyvoure & non-solvendo , haiving no Righteousness of his own , & renounceing all that is in him , in order to his own justification ; & , as it were , a swearing of himself bare ; & a laying hold upon a Righteousness without him , even the Righteousness of Christ , who is the End of the Law for righteousness to every one that beleeveth Rom. 10 : 3 , 4. & resting upon it ; & a producing of it , as the ground of his Absolution , in face of court , to his own shame , & to the glory of his Cautioner So. far is it from being the mans Righteousness , that it is a plaine & open declaration , that he hath no Righteousness , but must go to Christ for a Righteousness . And so far is the beleever from reflecting on it , as his Righteousness , & from darring to present it to God , as his Righteousness , & plead for absolution upon the ground thereof , as if it were perfect , & a full Righteousness , according to the Gospel ; that he only thereby saith , in the Lord have I Righteousness ; & he looks upon it , as most weak & imperfect ; & , being encouraged by the free promise of God , he laith hold on Christ , with the trembling & weak hand of faith , which he hath ; & ostentimes , so far is he from having any confidence in his faith , that with much doubting & hesitation , he , as almost despairing of being the better thereby , seeing no other outgate , or remedie , ventureth , with a peradventure , he may be saved so , & that how ever he can but perish . How far , such a soul , that is fleing to Christ for refuge , is from conceiveing any ground of boasting in himself , is sufficiently plaine , & the sense & experience of all , so exercised , can declare . VIII . Even this Act of the soul , looking out , going to , gripping & laying hold upon Jesus Christ & His Righteousness , held forth & offered in the Gospel to all self condemned sinners , despairing in themselves , is not of themselves ; it is the gift of God Ephes. 2 : 8. The Spirit of Jesus boweth & inclineth the soul hereunto , & determineth the doubting man unto this choice , & maketh him willing , whether it be in a lesser , or in a greater degree , to flee to Christ for shelter , from the storme of wrath , & to be saved from the Curse : And though the soul , in the meane while , be not in case to observe & take notice of the powerful workings of grace herein ; Yet afterward he is in better case to see it , & to celebrate the rich & free grace of God , who hath visited him in his low condition , & began à work in him & never left him , untill he landed him in Christ , in whom was all fulness , & he found he was compleat , & through whom he obtained that delivery from wrath , which he was seeking after , meerly out of his wonderful free grace & mercy . CHAP. V. In Justification there is a State of life . HAving premised these three particulars , not unworthy of our consideration , & serving to prepare the way unto what followeth to be spoken unto ; we come more particularly to handle the words , & to see what may be drawn out of them for our Information & Edification , that we may be instructed concerning the nature of this noble Privilege , & concerning the way , how it is brought about , & persons may be made partakers thereof , as also stirred up unto a right Improvement of the truth herein , whether we be already made partakers thereof , or are yet strangers thereunto . We Intend not ( as we hinted at the beginning ) to touch upon , far less to discuss at lenghth , all the many & perplexed controversies , that are moved , both of old & of late , by men of different Principles & perswasions . Nor do we intend to handle the several Arguments , which the Apostle adduceth for confirmation of the Truth , in this matter , But our purpose only being to touch upon , & , at least , to endeavoure the clearing of some of the Principal Questions , moved in this matter , in reference to the forementioned ends , we shall satisfie our selves , at present , with speaking to such particulars , as the Text will give ground for . The words having been cleared , & the Scope of the Apostle declared , which cannot be hid from the eyes of any , who will read the purpose , there are only two things , which call for our Consideration ; First The Conclusion , which the Apostle is disproving & confuting with a manifesto ; to wit , That no man is justified in the sight of God by the Law , or by the works of the Law. Next The argument , which the Apostle maketh use of , to this end ; for the just shall live by faith . The Apostles way of argueing here , & elsewhere , with the same , or the like Argument , whereby he stateth an Inconsistency , yea an Opposition , betwixt justification by the Law , & justification by faith , saith , that it will not be very necessary to speak much to that , which is here the Apostles Conclusion ; that is , to cleare , that justification is not by the works of the Law : for the clearing of justification by faith will enforce that of it self . We shall not therefore insist upon that , howbeit we may in end , consider , what is said by some for justification by works , & what way such think to shun the odium , of manifestly contradicting the Apostle , & of maintaining that Errour , which he setteth himself so peremp●orily against , as acted by the Spirit of God. The Principal thing then , which we have here to do , is to consider the Import of the Apostles argument , for the just shall live by faith , yet we are not to consider these words , in their just length & breadth , nor particularly , in reference to the use , which the Prophet Habbakuk maketh of them . Hab. 2 : 4. & this same Apostle Heb. 10 : 38. ( of this we have spoken elsewhere ) But only in reference to the use , which the Apostle here maketh of them , in clearing up the way , how justification is brought about . And considering them in this respect , we will have two things only to take notice of ; First The assertion of justification by faith . Next The Influence , that this assertion hath into the Apostles Conclusion ; to wit , That therefore justification is not by the Law , nor by the works of the Law. In speaking to the First , we will have occasion to speak both to the beginning , the nature & ground of this change , made in justification , as also to the continuance of that state of justification . And then we will have occasion to show , how both the beginning & Continuance of justification is by faith : for as the sinner at first becometh just , or is brought into a justified state by faith , so is he carried on & continueth in that state of life , to the end : this being alwayes true , that first & last , the just liveth by faith ; faith beginneth , & faith carrieth on this life , untill the justified man be glorified . The Apostle ( that we may come to speak something to cleare the nature of this State of justification ) is asserting justification by faith , to cry down justification by the Law , or by the works of the Law , which some false Teachers were perswading those Galatians to beleeve ; & he adduceth a passage of Scripture , which saith , the just shall live by faith , thereby giving us to understand , that the just man , or the justified man , is a living man ; for the just liveth . And it is too narrow , to interprete this life , of eternal life ; & this would make the Apostles argument very obscure ; we must therefore unde●stand it of a life begun here , which shall certainely end in glory : & this is most consonant both to the Prophet's scope , & to the scope of the Apostle here . Whence we may gather , That in justification by faith , there is a real life obtained : by justification the soul● is brought into a new state of life ; & by it , such , as were really dead , are really made alive . This may be further cleared from these particulars following . I. Such are said to be born again Iob. 3 : 5. not only by the Spirit , which may import Sanctification , but also by Water , which may import Iustification , wherein iniquities are pardoned , & the Soul is washen from its guilt , through the bloud of Jesus Christ , represented by the Water in Baptisme . Thus are they also put into a new state , being delivered from the Power of darkness , and translated into the Kingdome of His dear Son , Col. 1 : 13. Christ now owneth them , as His , & Satan hath no more power and jurisdiction over them , their guilt being removed , and their sinnes being pardoned : for , because of sin hath Satan , as a jailour , had power over them , as so many prisoners , but sin being taken away , in their justification , they are loosed from his bondes , and delivered from his prison and power . We see Paul was sent Act. 26 : 18. To open eyes , and to turn from darkness to light , & from power of Satan unto God , that they may receive forgiveness of sinnes , &c. 2. Hereby they are brought into a State of Salvation , and being out of harmes way , they are said to be saved , being now in a State of life and Salvation , through Jesus Christ , Ephes. 2 : 5 , 8. For by grace are ye saved through faith : and how was this ? It was by Christ , together with whom they were quickened ; when before they were dead in sins & trespasses , v. 5. So Tit. 3 : 5. Not by works of rigteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost . But how was this work of Salvation begun ? See vers 7. That being justified by His grace , we should be made heirs , according to the hop of eternal life . So that as justification maketh way for Adoption ; so it bringeth Souls into a saife state , a state of Salvation ; so as they , in a sense , are already denominated , saved ; that is , brought out of the state of death , and put into a state of Salvation : Thus are they also said , to be quickened together with Him , ( i. e. Christ ) having forgiveness of all their sinnes , Col. 2 : 13. This will be further clear , if we consider how 3. Those , who are justified , shall certainly be saved , not only in respect of the Decree and purpose of God ; but in respect also of the Gospel constitution , and the declared will of God. Therefore saith the Apostle Rom. 8 : 1. There is therefore now no condemnation to them , which are in Christ Iesus . And all such , as are in Christ Jesus , are justified ; as the Gospel cleareth . And againe more clearly , vers 30. And whom he justified , them he also glorified . The connexion betwixt these two is indissoluble . So doth the Apostle not only assert , but he confirmeth this , Rom. 5 : 9. Much more being now justified by his bloud , we shall be saved from wrath through Him. And againe , vers 17. For if by one mans offence death reigned by one , much more they , which receive aboundance of grace , and of the gift of righteousness . ( That is , who welcome , embrace and receive the rich offer of grace , and the rigteousness of Christ , freely and graciously presented in the Gospel to all that will accept thereof ) shall reigne in the life by one Iesus Christ. So likewise , vers last . That as sin hath reigned unto death , even so might grace reigne through righteousness unto eternal life by Iesus Christ , our Lord. 4. They who are justified , are brought into a state of blessedness , and therefore may well be said to live , or to be made partakers of a life , Rom. 4 : 6 , 7 , 8. Even as David also describeth the man , unto whom God imputeth righteousness , without works ; saying , blessed are they whose iniquities are forgiven , and whose sinnes are covered . Blessed is the man , to whom the Lord will not impute sin . See Psal. 32 : 1 , 2. If then they be brought into a state of blessedness , they must be a in a state of life ; for death and blessedness are inconsistent . 5. They are said to be redeemed ; and consequently brought out of the state of death , wherein they were , Ephes. 1 : 7. In whom we have redemption , through his bloud , the forg●veness of sins , according to the riches of his grace . In & by justification is this forgiveness of sinnes , whereby they are made partakers of a redemption . See Col. 1. 14. Where the same is asserted by the Apo●●le . For further clearing of this , let us see wherein this life consisteth ; and then we shall not only see , that it is really a life , but also , that it is a special and excellent life . To this end therefore , let us consider these following particulars . 1. Hereby they have Remission and pardon of their Iniquities , as was now cleared , and is manifest from Rom. 3 : 24 , 25. Being justified freely by this grace , through the redemption that is in Jesus Christ ; whom God hath set forth to be a propitiation for the remission of sins , that are past , &c. And by this Remission and pardon of sins , they have a freedom and exemption from the Curse and wrath of God , that was lying upon them , and to which they were obnoxious by sin and guilt , Orginal and Actual , which they were to be charged with , that being the penalty threatned in the Law , even death and the Curse of God ; for it is written , cursed is every one that continueth not in all things written in the Law , to do them , Gal. 3 : 10. Deut. 27 : 26. O how excellent a life is this , to be delivered from the wrath of the Almighty , sin-revenging God , and from the Curse and malediction of the great Legislator , and dreadful Judge ? How rightly may they be said to live , who are freed from the sentence of death , to which they were liable ; from the penalty of the broken Law of the great God of Heaven and Earth ; and from that doom , that all , who shall not share of this rich privilege of Remission , shall be made to hear at length , depart from me , ye Cursed , &c. A person guilty of death , and lying in chaines , looking for nothing but the sentence & doom to be given out against him , would think himself a living man , if in stead of that sentence , which he was every houre looking for , he should hear of a free and gracious pardon . Much more may this state of Remission be looked upon as a state of life . ( 2 ) They are hereby freed from that death , Slavery and Tyranny , which the Law did exercise over them before , and doth exerce over all such , as are not yet justified , for as the Law discovereth sin , Rom. 3 : 20. So it worketh wrath Rom. 4. 15. And thereby hath dominion over a man , binding him over in chains , as it were , unto the wrath & Curse of God. But Christ hath now delivered them from the Curse of the Law , being made a Curse for them , Gal. 3 : 13. And they by faith having fled to him , are pardoned , and the Law hath no more to say , especially seing it is satisfied by the Cautioners being made a Curse , and having fulfilled it in our Nature and place , Rom. 8 : 3 , 4. Thus are they freed from and dead to the Law by the body of Christ , Rom. 7 : 4. O what a noble , sweet and refreshing life is this , to be free of this Slavery and Bondage , whereby the Law is alwayes lying about the neck of the poor sinner , the Curse and wrath of God , as oft as he sinneth . And adde to this ( 3. ) That they are freed from the just and well grounded managment of the Law against them by Sa●an , or a wakened Conscience . I say , just and well grounded managment ; for I grant , the Devil and a mis-informed Conscience can bring forth the Law , and terrifie therewith a true beleever , by charging , him with the transgressions thereof , even after these transgressions are pardoned ; but this is unjust and illegal ; and the beleever is under no obligation to acknowledge these Charges , or to admit them , but , on the contrary , to reject them , as being groundless , & contrary to the tenor of the Gospel . But the unbeleever and unjustified Soul is laid open to all these fearful charges and dreadful challenges , to all those summons , that are as so many poisoned darts , shot into his very heart , every one of which is a death to him , which he seeth not how to evite . Must not then this be a considerable and noble heavenly life , to have sin pardoned and thereby be freed from these Soul-affrighting , Heart-pierceing , Conscience-burning and Mind-tormenting Acculations , Charges , Libels , and Dittayes , brought home and delivered by the wicked Accuser of the Brethren , and a wakened enligtened Conscience ? Must there not be many lives in this one ? 2. Hereby they have peace and Reconciliation with God , being justified by faith , we have peace with God , Rom. 5 : 1. God was in Christ reconciling the World unto himself , not imputing their trespasses unto them , 2 Cor. 5 : 18 , 19. They are now reconciled , Rom. 5 : 10. So Col. 1 : 20. And , ( having made peace , through the blood of His cross ) by Him to reconcile all things unto Himself . Herein also they have received the Atonement , Rom. 5 : 11. And the Enmity is abolished , Ephes. 2 : 15. And slaine v. 16. So that the enmity on both hands is taken away ; they are reconciled unto the Lord , who before were alienated and enemies in their mindes by wicked works , Col. 1 : 21. And the Atonement being made , the wrath of God is apaced towards them , and that Law-wrath , under which they did formerly lye , is quite removed , and they are no more looked upon , nor dealt with as Enemies , but owned and regarded , as reconciled friends . And who can express the good and sweet of this life ? or who can conceive what an heaven lyeth wrapped up here ? How justly may he be accounted a dead man , who is an Out lawer and a Rebel to God , who tasteth nothing of the Kindness and Friendship of God , getteth nothing from Him , as from a Friend , but all as from an Enemie , even all the outward favoures he enjoyeth in the World ; how great and glorious so-ever they be , in the eyes of men ? And , on the other hand , how happy is he , and how justly and deservedly may he be called a living man , who can call God his Friend ; go to Him as to a Friend ; receive all from Him as from a Friend , how inconsiderable so-ever in the eyes of the World the things be , which he getteth . This is a life , the Good , the Advantage , the Joy , the Comfort , the Peace of which , who can express ? 3. Hereby they are absolved and acquitted from all , that could be justly laid unto their charge : for justification in Scripture , is expressive of a juridical Act of a just Judge , absolving a person from the guilt laid to his charge , and from the sentence of the Law , due upon the account of that , where with he was charged ; and never doth denote a making of righteous by infusing of tigteousness , or by making any real physical change within , whatever Papists say , as wee see , Deut. 25 : 1. 2 Sam. 15 : 4. Prov. 17 : 15. Esai . 50 : 8. 1 King. 8 : 31 , 32. Ex●d . 23 : 7. Mat. 12 : 37. Luk. 7 : 29. & 16 : 15. And in multitudes of moe places . O! what a life is here , when a poor self-condemned sinner standeth before the Judge , the righteous Lord , & hath his sinnes charged upon him , and the Law brought forth , cursing every transgressour , for every transgression , and justice appearing against him , calling for the execution of the sentence , according to Law , and for death & vengeance due by Law ; and upon all this can look for nothing but doom and present execution of the dreadful sentence : what a life , I say , is it for such a sinner ; standing in this posture , to have a sentence of absolution pronounced , and be openly declared righteous , and not worthy of death , or free of the charge given in against him : and thus is it with Beleevers , according to the Gospel constitution ; for though they have sinned , & come short of the glory of God , in themselves ; yet now they are justified freely by his grace , through the redemption that is in Jesus Christ , and that by faith , Rom. 3 : 22 , 23 , 28. Gal. 2 : 16. Though they were Unrighteous , Fornicators , Idolaters , Adulterers , Effeminat , Abusers of themselves with mankind , Theeves , Covetous , Drunkards , Revilers , and Extortioners ; yet now they are justified , in the name of the Lord Jesus , 1 Cor. 6 : 9 , 10 , 11. God justified the Ungodly , Rom. 4 : 5. The Circumcision by faith and the Uncircumcision through faith , Rom. 3 : 30. 4. The ground of this sentence of Absolution , passed upon them , or in their favours , will more manifest both the Reality and Excellency of this life . Though they in themselves have been , and are sinners and ungodly , & cannot plead not guilty , nor adduce any ground in themselve where upon they can plead Exemption from the penalty of the Law ; but as they stand guilty in Law , so they stand convicted in their own Consciences , their mouthes are stopped , and they are become guilty , Rom. 3 : 19. They know and acknowlege that they have sinned , and come short of the glory of God vers 23. & so can expect nothing , but death & destruction , if the Lord should enter with them in jugdment , and mark iniquity , Psal. 130 : 3. & 143. 2. Yet , the judgment of the Lord being alwayes according to truth , Rom. 2 : 2. Such as He pronunceth Righteous , and absolveth from the sententence of the Law , as such , must be Righteous ; for to justifie the wicked is an abomination to the Lord , Prov. 17 : 15. And seing they are not , neither can be Righteous , in themselves , nor have a Righteousness of their own , which they can present to justice , and in which they can appear before God , who is a righteous Judge , they must needs have a righteousness from some other ; and this is a Surety-righteousness , the righteousness of the Mediator and Cautioner , Jesus Christ , Imputed to them , and received by faith : and being clothed with this noble rob of Rigteousness , with Christ , who is the Lord our Righteousness , and beareth this Name and Title , Ier. 23 : 6. And who is made of God unto us Righteousness . 1. Cor. 1 : 30. They may be looked upon as living indeed . In the Lord have they righteousness , and upon this account , in the Lord are they justified , and shall glory , Esai . 45 : 24 , 25. This is the Righteousness of God , without the Law , which is witnessed by the Law and the Prophets ; the righteousness of God , which is by faith of Iesus Christ , unto all , and upon all them that beleeve . Rom. 3 : 21 , 22. This is that faith , or object of faith , that was imputed to Abraham for righteousness , Rom. 4 : 3 , 5 , 9. And the righteousness , that God imputeth without works vers 6 , 11. This is the righteousness of faith , through which the promise is , vers 13. This is the righteousness , that shall be imputed to all , who beleeve on Him , that raised up Iesus our Lord from the deed . vers 24. This is the free gift by grace , which is by one man , Iesus Christ , that hath abounded unto many , Rom. 5 : 15. This is that aboundance of grace , and gift of righteousness , which beleevers receive , whereby they reigne in life , by one Iesus Christ , vers 17. And that righteousness of one ; by which the free gift come upon all beleevers , unto justification of life . vers 18. And the obedience of one , by which many are made righteous , vers 19. And that righteousness , through which grace reigneth unto eternal life by Iesus Christ , our Lord , vers 21. This is the righteousness of the Law , fulfilled in us , by Gods own Son , whom He sent in the likeness of sinful flesh , Rom. 8 : 2 , 3. This is Gods righteousness , to which the Jewes would not submit , but went about to establish their own righteousness : for Christ is the end of the Law for righteousness to every one that beleeveth , Rom. 10 : 3 , 4. It is that righteousness , which is of faith , which the Gentiles have attained , who followed not after righteousness ; & which Israel did not attaine to , though they followed after the Law of righteousness , because they sought it not by faith , but as it were by the works of the Law , for they stumbled at that stumbling stone , Rom. 9 : 30 , 31 , 32. By this are Believers made the righteousness of God in Him , who , though He knew no sin , yet was made sin for us . 2 Cor. 5 : 21. This is that righteousness , which is through the faith of Christ , the righteousness , which is of God by faith , Phil. 3 : 7 , 8 , 9. which Paul desired only to be found in , and that in opposition to his own righteousness , which is of the Law ; and for which he did account all things , which formerly were gaine to him , to be loss & dung . Now , what a noble life of faisty and Security is this , for a poor naked sinner , void of all righteousness , and thereby exposed to the lash of the Law , to the Curse and wrath of God , to be covered with a compleet and perfect righteousness , consisting in full satisfaction to all the demandes of the Law , both for doing and suffering ; with which the Self condemned sinner may now , with boldness and confidence , think of approaching unto , and appearing before the Tribunal of God ? who can express the Serenity of Soul , the inward peace calmness , and Quietness of mind , the Joy , Cheerfulness and Exulting of heart , that followeth here upon ? How is the Drooping , Sincking , Dead and discouraged Soul , that hath any sense or feeling of this , revived & quickened ? And how beit the sense of it be away ( as oft it happeneth ) yet the change , that is hereby made , when the Lord imputeth this righteousness of Christ , & causeth the Soul by faith to embrace it , and accept of it , is as a Resurrection from the dead . 5. They have , as a benefite , necessarily following upon , and inseparably accompanying this justification , the noble and rich privilege of Adoption : For to as many , as received Him , to them gave He power to become the Sones of God , Joh. 1 : 12. And all those , that are justified , receive Him and His righteousness , and rest upon it . Being thus redeemed from under the Law , they receive the Adoption of Sones , Gal. 4 : 5. And being justified by His grace , they are made heirs , according to the hop of eternal life , Tit. 3 : 7. And by this as their State is demonstrated to be a State of life ; so the many and exceeding great and rich , yea incomprehensibly glorius and excellent favours , Advantages , and Privileges , that lye in the womb of this comprehensive Privilege , shew their life to be an excellent life : for ( 1 ) Being thus adopted , they have a new Relation unto God , as their Father , and they are His Children , taken into His Family : they have His name put upon them , they are called by His name , or His name is called upon them , Ier. 14 : 9. Then is that word make good , 2 Cor. 6. 18. I will be a Father unto you , and ye shall be my Sons and Daughters , saith the Lord God Almighty . Then is He their God in a peculiar manner , and they are His People , Ier. 31. 1. Then have they written upon them the name of Christs God , and the name of the City of His God , and His own new name , in its earnest and beginnings , Revel . 3 : 12. O! what a life is here , to stand thus related unto the great God ? what an honourable life and Privilege is this , for such , who were by Nature Children of the Devil ! ( 2 ) Being thus Adopted , they have a Relation to all the Children of the Family , and are united unto them , as members of the same Familie , as Brethren or Sisters of the chosen Family . They are then among those , whom Christ hath gathered together in one , Ephes. 1 : 10. And belong to that Church , which is His Body , the fulness of Him , that filleth all in all , vers 22 , 23. They have a relation now unto the Church Triumphant , as well as to the Church Militant ; whence that is in part verified . Heb. 12 : 22 , 23. But ye are come unto Mount Zion , and unto the living God , the heavenly Ierusalem , & to an innumerable company of Angels ; to the General Assembly & Church of the first born , which are written in Heaven . They are no more Strangers and Forreigners but fellow-citizens with the Saints , and of the houshold of God , Ephes. 2 : 19. ( 3 ) Being by Adoption Children , they are heirs , heirs of God , and joint-heirs with Christ , Rom. 8 : 17. Gal. 4 : 7. They are now begotten to an Inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for them . 1. Pet. 1 : 4. Hence they are heirs of Salvation , Heb. 1 : 14. Being Abrahams seed , they are heirs according to the promise , Gal. 3 : 29. & these promises they do inherite , Heb. 6. 12. What a life hath the Son and heire of a great King , when he may look upon the many great Dominions & Kingdomes of his Father , as his own ? But what a greater life is it , when a poor sinner , that is now adopted through faith , may look thorow all the great and precious promises , contained in the Book of God , and say all these are mine ; and may look up to Heaven , & to that glory , which eye hath never seen , nor ear heard , nor hath it entered into the heart of man to conceive , & say , all that is mine , through Jesus Christ I am served heire thereunto , & have the begun possion thereof , in mine Head & Elder Brother Jesus Christ ? ( 4. ) Being adopted , they have the earnest of the Spirit , sealing them to the day of Redemption : for in Christ they have obtained an inheritance , & are sealed with that holy Spirit of promise , which is the earnest of our inheritance , until the redemption of the purchased possession Ephes. 1 : 11 , 13 , 14. & 4 : 30. And who can express what a life this is ? ( 5 ) Being adopted , they have free access to the throne of Grace with boldness , God being their Father , the door standeth open , & they may approach with liberty , freedom , & filial Boldness ; for through Christ , they have an access by the Spirit unto the Father Ephes. 2 : 18. And in Him , they have boldness & access with Confidence , by the faith of Him Ephes. 3 : 12. They may now come boldly unto the throne of Grace , that they may obtaine mercy , & finde grace for help in time of need Heb. 4 : 16. By Him they have access by faith into the grace , wherein they stand Rom. 5 : 2. And here certainely is a life , the riches of the joy & Comfort whereof cannot be expressed . ( 6 ) Being adopted , they receive the Spirit of adoption , whereby they are delivered from that Spirit of Bondage , under which they were formerly ; & are now Principled , Spirited & ●mboldened to cry Abba , Father Rom. 8. 15 , That slavish fear , under which they some time were , is away , & they have now the reverential fear of Children , which doth not hinder , but encourage them to approach , with freedom & Enlargment of Spirit & now they have the Spirit of prayer & Supplication , whereby they can call on God , as their Father in Christ ; because they are Sones , God hath sent forth the Spirit of His Son , into there hearts crying Abba , Father Gal. 4 : 6. What a resurrection from Death unto life is this , to have heart & tongue loosed , & to be in case to speak unto the Father , in the language of the Spirit through Jesus Christ ? ( 7. ) Being adopted , they have a right to all the Privileges of the Sones of God , & are under the Fatherly Care , Inspection , Provision , Protection , Leading , Teaching & Chastisement of their kind God & Father Psal. 103 : 13 : Prov. 3 : 11 , 12. & 14 : 26. Mat. 6 : 30 , 32. 1 Pet. 5 : 7. Heb. 12 : 6. And o ! what a bundle of Mercies of life is here ? The beleever may welcome all the Dispensations of God , & receive them , as out of the hand of a tender-hearted Father ; & say , Thus & thus doth my Father unto me ; this is the hand & working of a Father about me : This how sharpe so ever it seem to be , yet is the effect of tender love , & floweth from the heart & bowels of a kinde & compassionat Father to me . 6. Their justification saith , They are translated out of nature , & delivered from that death , under which they did lye formerly , unable to performe any , even the least , vital act of life : for before justification , they are united unto Christ by faith , life is begun in their soul , the seed of life is beginning to bud in them , & to bring forth fruit , when they are enabled to beleeve , & to act faith upon , & to receive Jesus Christ , as He is offered in the Gospel . The spiritual life is in them , & is working , when it moveth them Christ-ward , & powerfully draweth & inclineth their Soul , to close with Christ. This faith is the work of the Spirit of God alone ; It is not of our selves , but the gift of God Ephes. 2 : 8. This beleeving is according to the working of his mighty Power , which he wrought in Christ , when he raised him from the dead Ephes. 1 : 19 , 20. Therefore is the Spirit called , the Spirit of faith , which all beleevers have 2 Cor. 4 : 13. for now , in order to the effectual producing of this grace of faith in the Soul , their mindes are enlightened to understand Spiritually & Savingly , the things of God Act. 26 : 18. For God revealeth them unto them by His Spirit , who only knoweth the things of God ; which Spirit they have received , that they might know the things , that are freely given them of God 1 Cor. 2 : 10 , 11 , 12. Now they have received the Spirit of Wisdom & Revelation , in the knowledge of Him , the eyes of their understandings being enlightened Ephes. 1 : 17 , 18. And as their mindes are changed , so is their heart ; for the heart of stone is taken away , & the heart of flesh is given , according as was promised Ezek. 36 : 26. & their wills are renewed & inclined unto good : They have gotten the one heart , & the New Spirit , Ezek. 11 : 19. The Lord hath wrought in them both to will & to do Phil. 2 : 13. Their heart is circumcised to love the Lord , according as was promised Deut. 30 : 6. And the Lord hath put His Spirit in them Ezek. 26 : 27. & thereby hath drawn them unto Christ Ioh. 6 : 44 , 45. all which saith , that the life of God & of Grace is begun in their souls ; & the Spirit of life hath taken possession of them , & abideth there & worketh . These things cleare , how justly the justified soul may be said to live ; & in what respects , the justified state is a real state of life . CHAP. VI. What mysteries are in Justification . WHat was said in the foregoing Chapter may by way of use , First , discover unto us that Kindness and Love of God our Saviour , that hath appeared unto men , whereof the Apostle speaketh , Tit. 3 : 4. For this is one remarkable Instance thereof , and calleth for Admiration and praise from us , upon that account . O! what Tenderness , Love and Pity appeareth here ! And what a wonderful Grace is this , that is here manifested ? what condescension of Love and free Grace is clearly legible in this business ? And how clear and distinct will all this appear to a self condemned sinner , arraigned in its convinced Conscience , before the tribunal of God ; and then seeth , in the Gospel , a well contrived way of absolution , & closeth with it ? How will all this shine forth unto them with a heavenly Lustre and Majestie ? And how sweetly will their hearts acquiesce in this Sure and Saife way of obtaining life ? Secondly , This may discover unto us , what a manifold wisdom of God is to be seen & observed , in the Gospel dispensation , that even Principalities and powers may look into , and wonder at ; as it is said to be made known unto them , by the Church , Ephes. 3 : 10. That is , by what they see and observe , in the administration thereof , in the Church . And in this part of Gospel-device , there are several things remarkable , that may give us ground to wonder at this manifold Wisdom of God. The whole is a mysterie , and this is a prime part of the mysterie , and in this mysterie there are many mysteries , a short view of which may be of some use to us . 1. What a mysterious and wonderful thing is it , That such , as are dead by Law , lying under the sentence thereof , & so bound over to the wrath of God , according to the threatning of the Law , which is just and righteous in all points ; and such , as have nothing to defend themselves by from the threatned death , unto which they are obnoxious ; nor any thing , whereby to make Satisfaction to the demandes of the Law , or to the offended Law-maker , or where with to appease Him ; should notwithstanding hereof be Really , Formally and Effectually absolved from the sentence of the Law , by the sentence of the Judge ; and so made and declared to live juridically & in Law-sense ; and to be as free of the curse and penalty of the Law , as if they had never been guilty of the transgression thereof . And thus is it here indeed ; Such , as were dead in trespasses and sinnes , and in the uncircumcision of the flesh , are quickened together with Christ , Ephes. 2 : 1 , 5. Col. 2 : 13. He , who before had the wrath of God on him , and abiding on him , by beleeving on the Son of God , hath everlasting life , Ioh. 3 : 36. And they , who were in a manner condemned already , yet , by beleeving on Him , are not condemned , yea have eternal life , Ioh. 3 : 15 , 18. 2. What a mysterie is this , That God , who is righteous and just , and the righteous Judge of the World , and who hath declared , that he looketh upon it , as an abomination for any man to justifie the wicked Prov. 17 : 15. And whose judgement is alwayes according to truth . Rom. 2 : 2. Should be one that justifieth the Ungodly ? And yet so is He said to be , and so is He stiled , and so is He held forth , as the object of faith , Rom. 4. 5. But to him that worketh not , but beleeveth on Him , that justifieth the Ungodly , his faith is counted for righteousness , Papists & others , who will not suffer their Reason to follow Revelation , but will measure all the mysteries of the Gospel , by the corrupt rule of Reason ; and wiredraw those , according to the dictats of this , pretend an Inconsistency here ; and therefore will rather pervert the whole nature of Gospel-justification , than yeeld to the Spirits Revelation of the matter . Hence it is , that they say , a person cannot be justified by God , untill he be a Godly man , and have a Righteousness within him , upon the account of which he must be justified ; little adverting , That by their own principles it would follow , that no man should ever be justified : for , seing God is a God of righteousness , and it is a sure and certaine thing , that His judgment is alwayes according to truth , He could not absolve a Person as righteous , that were not perfectly righteous , and void of all sin ; & where is the man , ( not out of his wits ) that dar say this , remembering what David said , Psal. 130. 3. & 143. 2. But here lyeth the truth & the mystery . Such as are really and truely Ungodly in themselves , and have nothing of their own , but unrighteousness within them , and whose righteousnesses are but as filthy rags , Esai . 64 : 6. are yet justified by God upon the account of a perfect righteousness , imputed to them , & received by faith . In the judgment of God , such , as in themselves are Ungodly , are considered as clothed with the perfect righteousness of the Mediator , Christ , that Head & publik person , which free grace putteth on them , & they receive & stand under by faith ; and so are justified & declared to be righteous by God , whose judgment herein and sentence is most righteous , & most consonant to truth : for he justifieth such , as are righteous , though not with their own inherent righteousness , yet with the righteousness of their cautioner , now made theirs . 3. Here is another piece of this mystery , That Transgressours of the Law shall be Absolved and Justified ; & yet the Law established , which threatneth death to Transgressours , and promiseth life only to such , as observe it in all points . Who can reconcile this seeming Contradiction , that is not acquanted with the glorious mystery of the Gospel ? Paul , a man well acquanted with this mystery , tels us expresly , that the Gospel-way of justification , which he preached , and fully cleared in his Epistles , derogateth nothing from the Law , but establisheth it , Rom. 3 : 31. Where , after he had cleared & confirmed the Nature and Causes of Gospel-justification , & had said vers 30. that He was one God , who would justifie the circumcision ( or Jewes ) by faith , and the uncircumcision ( that is , the Gentiles ) through faith ; hy obv●ateth this objection , that some might have proposed , & said , What shall then become of the Law ? you make it void , by speaking of faith , & ascribing justification to it , as a mean , in opposition & contradiction to works : he answereth . Do we then make void the Law , through faith ? That be far from us , yea we establish the Law. So that there is nothing , in this Gospel justification , that weakeneth , or maketh void the Law ; but , on the contrary , it is thereby more fully confirmed and established : for , what the Law could not do , in that it was weak , through the flesh , God sending His own Son , in the likeness of sinful flesh , & for sin condemned sin in the flesh , that the righteouness of the Law might be fulfilled in us , Rom. 8 : 2 , 3. Here is then the mysterie , Transgressours of the Law are justified , upon the account of what their Mediator , and Surety , their publik person & Representer did & suffered , for Satisfaction to Law , Justice & the Law-giver ; & by what He did & suffered , the Law is more established , then it would have been by any thing that we did , or could suffer ; for He made Satisfaction to all its demands ; there was perfect obedience given thereunto , & its commands answered , in all points , by our Lord Jesus Christ , who knew no sin , nor was deceite found in His mouth , 2 Cor. 5 : 21. Esai . 53 : 9. And because it was violated by sinners , & the Curse threatned was due , therefore , He did also satisfie that demand , by dying the shameful death of the cross , & undergoing the wrath & curse , due to us for sin ; & thereby making a more perfect Satisfaction unto the Sanction and threatning part of the Law , than we could have done , by lying in hell for ever more . And by faith , closeing with Christ , & resting upon Him , as such a satisfying Cautioner & Redeemer , the sinner acknowledgeth the Law , in all its force , confessing himself a Transhressour , and obnoxious to the Curse ; & now presenting to the Law & Law-giver the obedience & Satisfaction of Christ , whereby both its commands & Sanction are fully answered ; & resting thereupon , as the only ground of his Absolution from the sentence of the Law for his guilt , and of his right to the Crown , which he formerly had forfeited . 4. Here is another mystery . That such , as are unrighteous , and Ungodly , should be declared and pronunced Righteous . In justification , the person is declared not guilty , of what was laid to his charge , in order to punishment , & that juridically ; and so he is declared free from the punishment , that the Accuser was seeking to have inflicted upon him ; and so is declared & pronunced to be a righteous man , though not one , that hath not sinneth , yet now one , that is juridically righteous , But how can this be , seing every man and woman is guilty before God , and is come short of the glory of God ? The mystery lyeth here ( as was said ) The righteousness of their Cautioner , Christ , is reckoned upon their score , and is imputed to them , & they receive it by faith , and so it becometh theirs ; for now by faith they are united unto Christ , & become members of His mystical body , He being the Head and true Representative ; & thereby He and they are one Person in Law , ( being one Spirit ) as the Husband and the Wife are one person in Law ( being one flesh ) and as the Representer and Represented , the Cautioner & principal debtor : and thus they have a true Interest in His Righteousness & obedience to the Law , which He yeelded , not upon His own account , being not obliged thereunto , antecedently to His own voluntary condescension for us ; for as to His person , He was God , and so not obnoxious to any such Law , imposed upon man , who is in the way to the obtaining of a Crown , as the end of his race : yea nor was this requisite , as to His humane Nature , which , by vertue of the personal union with the God-head was , as to it self , either in Patria , and in possession of the State of blessedness ; or in a capacity thereto , without working therefore : And it is certaine , that therefore His being made under the Law , was for His owne people , that , in their room , He might , in the Nature of Man , give perfect obedience to the Law ; and so make up a righteousness , with which they might all become clothed , by Imputation on Gods part , & by faith receiving it , on their part ; and so be justified . Hence-saith the Apostle , by the obedience of one shall many be made righteous , Rom. 5 : 19. And thus are they , who are unrighteous in themselves , being Transgressours of the Law , constituted righteous as to the Commands of the Law by the righteousness of their Cautioner . As also they are , though guilty in themselves & obnoxious to wrath , yet pronunced free , and absolved from that charge , by the Imputation of the Satisfaction of Christ , made in His sufferings , & death , who did bear our griefs , and carry our sorrowes , and was wounded for our transgressions , and bruised for our iniquities , the chastisement of our peace was upon Him , and with His stripes we are healed , Esai . 53 : 4 , 5. 1 Pet. 2 : 24. And his own self bear our sins , in His own body on the tree . 3. There is likewise a mystery here , That the Imputation of the obedience and Righteousness of Christ doth not take away the Imputation of His Satisfaction , nor make His Satisfaction useless & of no Importance , or necessity , as Socinians imagine , who cast the whole Gospel in the mould of their own corrupt Reason and understanding : For they think , if Christs Righteousness be imputed to us , we are perfectly righteous ; and if we be perfectly righteous , we have no sin ; & if we have no sin , there is no need of Satisfaction for our sin . But they little consider , that we are both guilty of the broken Law , and also nothwithstanding obliged to perfect obedience . It is unreasonable to think , that Adam , by his breach of the Law , was exeemed & delivered from any obligation to obey the Law ; sin doth not , neither can , dissolve that obligation ; otherwayes , the best way of being freed from the Lawes of God , or Man , were to break them , & cast them at our heels . We then being transgressours , & still under the obligation of obedience to the whole Law , our Mediator and Cautioner must not only obey the Law for us , to the end , we may inherite the promised reward ; but must also make Satisfaction , for the Violation of the Law , to the end we may escape Gods Curse & wrath , threatned in the Law , and due to us for the breach of the same . Had we perfectly kept the Law , we had then had no need of any Satisfaction for our breach thereof : but being guilty of sin , this Satisfaction and the Imputation thereof to us , is absolutely necessary . And though we need not nicely here distinguish betwixt this Righteouness & Satisfaction , in reference to the different ends ; and say , that by His Righteousness imputed to us , we have right to the Crown , & by His Satisfaction , freedom from death , which was the penalty of the broken Law : for God hath joined both together for both ends ; & what He hath thus joined together , as we should not separat , so neither may we nicely & scrupulously distinguish ; but adore the wonderful wisdom of God in this contrivance , and observing our necessity of both , sweetly acquiesce in and thankfully accept of both . But you will say , if we be perfectly righteous by the Imputation of Christs righteousness , what need have we of any more ? are we not possessed of right to the reward , and being righteous , are we not free of our sin ? I answer . It is true indeed , if we said , that Christs Righteousness , or compleet obedience , was first imputed to us ; or if the Scripture gave any ground to say so , there might be some coloure for this Exception : but , as the Scripture giveth no such ground ; so neither do we assert it : Only we have need of both , & both are graciously imputed , and received by faith : yea , we being sinners , if we might speak of an order here , Satisfaction must first be imputed , that thereby we may be freed from the sentence of the Law , which most presseth a wakened , convinced sinner , who is most anxious hereanent , crying out , How shall I escape the wrath and curse of God ? But , as the Lord hath graciously and wonderfully knit the effects together , so is the Cause . Both Christs obedience and Sufferings were so woven together , that they belonged both to , & made up His state of humiliation ; & by both imputed by God , and received by faith , the beleever receiveth the whole Effect , that is , both Immunity from punishment , & a Right to the reward promised to obedience , or to the Crown . As Christ , the Messias , made an end of sins , & made reconciliation for iniquity ; so He brought in an everlastingh righteousness , Dan. 9 : 24. And beleevers have the benefite of both ; for as they receive the grace of God , & the gift by grace , & aboundance of grace , and of the gift of righteousness ; so they shall reigne in life ; and grace through righteousness reigneth unto eternal life , Rom. 5 : 15 , 17 , 21. 5. Upon the other hand , this mystery is also observable . That Christs Satisfaction taketh not away the necessity of the Imputation of Christs Righteousness & obedience ; as some do say , who think , that because we have full pardon of all sinnes , by vertue of the Satisfaction of Christ ; therefore we need no more ; a person , who is pardoned , being therefore one , that is not unrighteous ; & one that is not unrighteous , being righteous , for ( say they ) there is no mids betwixt just , or righteous , and not unjust , or not unrighteous ; & he , who is righteous , having done all his duty , & so having a right to the promised reward of life . So that , upon this ground they suppose , there is need of no more , in order to obtaining of life : & beside , say they , the Scripture saith , that the man is blessed , to whom the Lord imputeth not sin ; & he , who is blessed upon this account , needeth no righteousness to be added , to render him blessed , and to give a right unto glory . But ( 1 ) we were ( as was said ) guilty of the breach of the Law , & so , liable to punishment , & were also under obligation , to give perfect obedience unto the Law ; Satisfaction therefore for our breach , & our pardon upon Satisfaction , faith not , that we have not broken the Law ; and if we have broken the Law , we cannot be said to have yeelded perfect obedience unto the Law , when God pardoneth upon a Satisfaction made , He doth not judge , or suppose , that the person pardoned hath perfectly kept the Law ; for His judgment is according to truth ; and the very pardon supposeth a Transgression ; and a Transgression taketh away perfect obedience ; as perfect obedience destroyeth or rendereth useless all pardon . Wherefore neither before God , nor man , can a person , meerly because of Pardon , be said , or be accounted to have all that was required . Upon Pardon , it is true , he is as much exeemed from the obligation to punishment , as if he had kept the whole Law ; but yet , by that pardon , he is not made , nor accounted to be one , who never broke the Law , & there upon hath a right unto the reward promised : As ( supposing for illustrations sake ) when a Prince maketh a Law , & commandeth such & such persons to obey the same , under the paine of death ; & with all promiseth to such , as observe the Law , and do what is commanded , that they shall enjoy a rich reward , & become heirs of a great Kingdom ; and the persons , after they have broken the Law and become guilty of death , are pardoned , upon the Interposition of some great person , & Satisfaction made by the same for the failure ; they cannot , upon the account of this Satisfaction , & their pardon thereupon , be said to have done what was commanded , nor to have right unto the reward , & to the Inheritance , promised to such , as obeyed the Law. ( 2 ) Therefore , though a person , that is pardoned , be one that is not unrighteous , that is , obnoxious to the penalty ; yet he is not one that is righteous positively , or in reference to the reward ; but only one that is negatively righteous ; that is , one that though he hath no right to the reward , yet he is not liable to the punishment : and therefore , though he be thus negatively not unrighteous , that is , one that is freed from the punishment ; yet he cannot be accounted one , that hath done all that was commanded ; & so he cannot be accounted Righteous , in reference to the reward . ( 3 ) So that there is a manifest mids betwixt being righteous , that is , one having a right to the reward , and being not unrighteous , that is , not obnoxious to the punishment , as is clear by the Instance of Adam , before his fall ; for during that time ( how long , or how short so ever it was ) he could not be said to be untighteous , because he had not yet sinned ; nor could he be said to be righteous , in reference to the reward , that was promised , on condition of perfect obedience to the end ; that is , such as had done all his duty : for if he had then done all his duty , or all that was required , in order to the reward , he had then had a full and compleat right to the reward of life promised , & God would have given it to him , according to the Covenant and Promise . But we know it was not so ; for he was to finish his course & run his race to the end , before he could have challenged a right to the promised inheritance ; and this he did not . So that before he fell by transgression , it might have been said of him , that he was not unrighteous , that is , that he was one , that had not yet transgressed , and deserved the punishment-threatned ; but he could not be said to have been fully & positively righteous , that is one , that had done all his duty ; and therefore had now a full & compleat right unto the reward . ( 4 ) It is true , the Scripture saith , that the man is blessed , to whom the Lord doth not impute sin : but it doth not say , That he is blessed , to whom the Lord only imputeth not sin , or to whom He giveth no more : nor doth the Scripture say , that this pardoning , or not imputing of sin , purely & abstractively considered , that is , considered alone without any more ( as it must be considered by such , as oppose us here ) is that compleat blessedness , whereof the Scripture speaketh . But the reason , why such are said to be blessed , to whom the Lord doth not impute sin , is , because Imputation of ●ighteousness is inseparebly annexed with non-imputation of sin : & therefore in that same place of Scripture ; to wit , Rom. 4. 6. It is said , that David Psal. 32 : 1 , 2. describeth the blessedness of the man , unto whom God imputeth righteousness , while he saith , blessed is the man , unto whom the Lord will not impute sin , &c. Whereby we see , that both these are so firmly connected by the Lord , that the one cleareth and confirmeth the other ; & that who ever hath the one , hath the other also ; and upon that account are blessed , enjoying the whole Effect of the Imputation of Christs whole Surety-righteousness : and these two , to wit , pardon of sins , and the Right to the Inheritance , flowing from the Imputation of Christs Satisfaction , & of His obedience , though they are never separated , yet they are distinguished , & spoken of distinctly in Scripture . It is one thing to be delivered from under the Law , & another thing to receive the Adoption of Sones , and the blessing of Abraham , Gal. 3 : 13 , 14. & 4 : 4 , 5. As it is one thing to finish the Transgression , to make an end of sin , & to make Reconciliation for iniquity ; & another thing to bring-in Everlasting Righteousness , Dan. 9 : 24. Yea , the redemption from the Law and from its curse is mentioned , as preceeding the other ; as the finishing of transgression is also mentioned before the bringing-in of Righteousness , in the passages cited . And thus , as these Effects are distinguished , though inseparable , so is the Cause . By the Imputation of Christs Satisfaction , we have pardon of sin , being redeemed from the curse of the Law , by His being made a curse for us , & by the Imputation of His Rigteousness , and obedience , we are looked upon as Righteous , & so have a right to the promise and Inheritance : Though we need not thus distinctly consider both , save only to demonstrat the necessity of the Imputation of both : for Christ by His death did also purchase the Inheritance for us ; and by His obedience made Satisfaction for sin , it being a piece of His Humiliation . So that both , in the deep wisdom of God , make up one cause of that one Effect , which comprehendeth all Blessedness ; that is , both pardon of sinnes and Right to the Inheritance , &c. By the Imputation of both , or of this compleat Surety-righteousness of Christ including both , beleevers are pardoned and adjudged unto life . Hence our pardon and justification are often ascribed unto Christs death , not as distinctly considered , or as excluding His Righteousness & obedience ; but , among other reasons , because that was the compleating Act of His obedience ; and to which all the rest preceeding had a respect , as to that , which should compleat the whole Meritorious part of His Mediation . And hereby His obedience can no more be excluded , than His foregoing soul-sufferings . Nay His death did presuppose and include His obedience ; for it was the death of one , who had perfectly obeyed the Law ; which death & obedience , being His Mediatory work in the state of His Humiliation , was a compleat Righteousness , for the blessedness & advantage of all those , for whom He appeared , & whose debt He undertook to pay . ( 5. ) That the obedience of Christ must also be imputed to sinners , is manifest from this , That otherwise they should have no Righteousness at all imputed to them , that properly can be called a Righteousness : for if nothing but that , which is commonly called Christs passive obedience , or His Sufferings , be imputed , there can no Righteousness be said to be imputed ; for dying and suffering the penalty , as such , are no righteousness ; being no obedience to the commands of the Law , in conformity to which consisteth proper Righteousness : as when one dieth for his crime of Murther , he cannot be said to be thereby a righteous man , or to have obeyed the Law , forbidding Murther , nor can we be said properly to have obeyed the Law , when Christ in our room did suffer the penalty of death , due to us for the breach of it . They who are in hell , suffering the vengeance of eternal fire , cannot be said to be obeying the Law. It is true , Christ in dying did obey a command , Imposed upon Him by the Father ; but that was no command of the Moral Law , prescribed unto man : & thereafter in dying & Suffering , He gave no obedience to that Law , under the obligation to which we were standing ; no more than He can be said to have Suffered the penalty , while He was obeying the Law ; these two being so manifestly different . So that it is clear , that if Christs obedience be not imputed to us , no proper Righteousness is , or can be said to be imputed to us . Yea ( 6 ) If Christs obedience be not imputed to us , that Law , which saith , do this and live , is not fulfilled ; but rather abrogated & quite abolished : and it must be said , that not withstanding of that constitution of Gods , we live , though we neither do this ; nor is our Cautioners doing of it imputed to us . And so we have a right to the Reward , & get it at lenght , without the Righteousness required in order thereunto . Let us therefore admire the harmonious perfection of this Effect , & Work of infinite wisdom . I know several things are objected against this Truth , as there are many other grounds & Reasons adduced for the same ; but these I shall speak to at more length afterward . 7. This is also a mysterie here to be noticed , That a Righteousness , that is not ours inherently , but Christs , should be made ours , made over to us , & reckoned upon our score , or we become clothed therewith , & there upon justified as Righteous , as really & effectually , as if we had wrought it our selves , and it had been properly inherent in us . Socinians , Papists , Arminians & others , who will not subject their reason unto this mystery , and give credite to Revelation , will acknowledge no such imputation of Righteousness : but at most do grant but an improper imputation ; that is an imputation as to Effects : so that with them , Christ neither Suffered , nor obeyed , in our stead & room ; but only for our good & advantage ; & that too conditionally only , in case , we beleeve and performe the Gospel-condition . But this imputation as to Effects only , is no imputation at all , there being no thing thereby Imputed ; not the Righteousness of Christ it self ; for this they expresly deny ; nor yet the Effects themselves , for we no where read of Imputed Justification , Adoption , Pardon &c. which are the Effects . Yea , it is not enough to them to deny this Imputed Righteousness ; but in contempt & scorne , they call that , which we name an Imputed Righteousness , a putative Righteousness , as if it were a meer imaginary thing . But whatever such in decision think or say , the Gospel holdeth forth to us a Righteousness imputed , or the Righteousness of Christ , graciously bestowed upon & made over to belevers , or freely given unto them , so that they are dealt with by God , as Righteous Juridically & legally , or as possessours of such a compleat & perfect Righteousness , & that as really , & to all Effects , as if it had been their own inherently , & performed by them , & so had been theirs without any such Imputation . And because this , as the cause , is imputed to them & made theirs ; therefore all the Effects thereof shall really & certainely be bestowed upon them , in God's appointed time & methode . This is the Truth , which the Gospel holdeth forth , to the solide peace , joy & comfort of Beleevers ; the full clearing & vindicating of which would require a just Treatise . I shall therefore here propose but a few clear & manifest Grounds of this refreshful & comfortable truth , leaving the further prosecution & vindication of them , & of other arguments , that are used in this matter , with the examination of what is objected on the contrary , till afterward . First therefore , we say , as Christ , who knew no sin , was made sin ; that is ; had the sinnes of His people laid upon Him , & imputed to Him ; so that they were all caused to meet together on Him Esai . 53 : 6. & He therefore was made a Sacrifice for sin , or dealt with & punished , as a sinner , though no sinner inherently , but only by Imputation , for He did bear our griefs , & carried our sorrowes , & was wounded for our transgressions , & bruised for our iniquities , Esai . 53 : 4 , 5. to wit , now imputed to Him by God , & reckoned upon His account , who knew no sin in Himself inherently : So are we made the Righteousness of God in Him 2 Cor. 5 : 21. that is , have His Righteousness , who is God , imputed to us , who were in our selves & inherently sinners ; & being in Him by faith are dealt with as Righteous . The manifest scope of the place , & the plaine Import of the word , must enforce this truth , on all , who are not more than ordinarily blinded with prejudice . Secondly as Adam's posterity , who were not existing , when he transgressed the Law of God , but were only in his loines , & federally comprehended with him , in that covenant , by God's voluntary disignation & appointment ; & so did not actually , & really eat that fruit , which Adam did eat ; yet have that sin & guilt so imputed unto them , that it is really accounted theirs ; & not meerly in its Effects , for its Effects are not truely Imputed , neither can be saied to be so ; for that natural contagion & corruption of Nature , which is truely propagated to the posterity , & all actuall trangressions , the fruits thereof , cannot be said to be imputed , because they are really theirs , & inherent in them . But that original sin , which is the guilt of Adam's first sin , is only it , which can be imputed ( unless we mean such an Imputation , whereby our actual sinnes , which we commit , are said to be imputed to us , when they are laid to our charge , & we actually punished therefore ) to them , who did not actually commit it , in their own person ; & by vertue of this Imputation , they are accounted guilty of that self same sin ; & therefore are dealt with & punished , upon the account thereof , no less than if they had actually committed it themselves , in their own persons ; & no less than Adam himselfs was punished therefore . So are Beleevers , being by faith united unto Christ , & made real members of His mystical body , & now interessed in Him , as His Children & Brethren , made partakers of His Righteousness , & have it imputed unto them , for all ends & uses , as if it had been their own , without any Imputation . The reading of the Apostles discourse Rom. 5. from vers 12. & forward to the end , may satisfy any as to this whole affaire , who will yeeld themselves captives unto Truth : for upon this doth the Apostle found His whole discourse & explication of the rich advantages , had by Christ & His Righteousness , clearing , & illustrating the same by that similitude of Adam , whom He expresly calleth the figure of Him , that was to come vers 14. & so asserteth , that as by one man sin entered into the world , & death by sin , & so death passed upon all , be●ause all did sinne ; so by one man , Jesus Christ , the second Adam , righteousness ontered into the world , & life by it , & so life passed upon all , that were in Him , because they are righteous in Him , or have His righteousness imputed unto them . Nay , in the following verses , the matter is cleared with an advantage unto Beleevers in Christ. But ( saith he vers 15 , 16 , 17 , 18 , 19. ) not as the offence , so also is the free gift ; for if through the offence of one , many be dead ; much more the grace of God , & the gift by grace , by one man Iesus Christ , hath abounded unto many , &c. And so he goeth on to shew what & how great things beleevers receive from Christ , with no less , Yea rather with much more of a certainety , than the Posterity of Adam were interessed in what he did : and therefore , as judgment was by one to condemnation ; ( saith he ) so the free gift is of many offences unto justification ; & if by one mans offence , death reigned by one , much more they who beleeve or receive aboundance of grace , & of the gift of righteousness , shall reigne in life by one Iesus Christ. And as the offence of one Adam was imputed unto all , & thereby guilt & judgment came upon all , making them liable to condemnation : So by the righteousness of one Jesus Christ , imputed to all , that receive this aboundance of grace & of the gift of righteouseess , the free gift of justification cometh unto them , reconciling them to God , & instating them for life . And the ground & reason of this is laid down vers 19. for as by one mans disobedience , many were made sinners ; & so were guilty , & made liable to judgment & condemnation ; So by the obedience of one , that perfect obedience to the Law , that Christ performed , opposite to Adam's transgression & disobedience , shall many be made righteous , that is , constituted righteous ; & therefore dealt with as such , through this imputed righteousness ; & so justified & made heirs of life : for vers 21. he addeth as sin hath reigned unto death , even so grace must reigne , through righteousness , unto eternal life , by Iesus Christ , our Lord. They then , who will deny , or oppose themselves unto this Imputation of Christ's righteousness , must do manifest violence unto the whole discourse of the Apostle , in this place . Thirly . Hence another evidencing ground of this imputation : for as what is done by a publick person , representing others , whether upon one ground , & after one manner , or another , is accounted legally to be done by those , who are represented , & they are dealt with accordingly , as Adam was a publick person , representing all his posterity , that were to come of him by ordinary generation , according to the ordination & appointment of God : So Christ , of whom Adam was a figure , was a publick person , representing all , whom the Father had given to Him , & for whom He had undertaken , & for whose sake He sanctified Himself Ioh. 17 , 19. & become their Brother taking on their Nature . Heb. 2 : 11 , 14. & becoming like them in all things , sin only excepted Heb. 2 : 17. comp : with Heb. 3 : 15. Therefore He took not upon Him the Nature of Angels , but the seed of Abraham Heb. 2 : 16. & He was the Captaine of their Salvation , vers 10. He is also made & called the Head of the Church , which is , His body & fulness Ephes 1 : 22 , 23. & 5 : 23. Col. 1 : 18. and so He with His Church make up one mystical body , whereof He is the Head , & Beleevers are members ; Thus there is a closs & mystical union betwixt Christ & Beleevers ; beyond any union , that is in Nature , whether it be that of Head & members , of Root & Branches , of King & Subjects , or of that betwixt Husband & wife , for all these are but dark resemblances of this Spiritual Union betwixt Christ & Beleevers , which is therefore compared unto these , & in part explained thereby , for our better understanding of the matter : but none of them , nor all of them do fully unfold the mystery . And in it there is ground enough to suppose , Christ to be a publick person & a Representative ; as also for asserting of this Imputation ; because Beleevers being thus united unto Christ , are made partakers of His righteousness , & of what He , as Head & Husband , did & suffered , in their room & place ; & they thereupon are blessed with all the fruits & effects thereof . Fourthly His being called a Surety Heb. 7 : 22. doth also give ground & confirmation unto this Imputation : for as He who becometh Surety for another , undertaketh to do or suffer , what he , for whom he is Surety , was obliged to do , or suffer : As when Paul became Surety for Onesimus ; & bound himself , as such , unto Philemon , he would have Philemon , requiring all , that Onesimus was due to him , at his hand , & reckoned upon his score ; & he undertook to satisfie him for this debt , or for what he could crave of Onesimus ; as we see Philem. vers 18 , 19. If he hath wronged thee , or oweth thee ought , put that upon mine account , I Paul have written it with mine own hand , I will repay it . So what the cautioner doth , or suffereth , as such , or according to his undertaking , is reckoned upon the score of the Principul debtor ; as Paul's paying of what Onesimus & imputed to was endue te Philemon , was to be reckoned on the score of Onesimus , him , that he thereby might be freed from all pursuite of Law , or action against him , at the Instance of Philemon . Wherefore as Christ , becoming Surety for His Children , & saying to the Father , Lo , I come , in the volumne of they book it is written of me , I delight to do thy will ; ô God Psal. 40 : 7 , 8. Heb. 10. 7. did take upon Himself the debt of sinners , & engaged to pay all ; that is , both to give perfect Obedience to the Law , & fulfill all Righteousness , Mat. 3 : 15. as also to pay the penalty , to make Satisfaction to Justice , by becoming a Curse , & suffering Griefs , Sorrowes , Bruisings , Mockings , & the cursed death of the Cross : for all this He did willingly & cheerfully . I have ( said He ) a baptisme to be baptized with , ( meaning His death ) & how am I straitened ( or pained ) untill it be accomplished Luk. 12 : 50. He laid down His life , that He might take it againe ; & no man took His life from Him , against His will ; but He laid it down of His own accord Ioh. 10 : 17 , 18. And as Christ did really & actually performe all , that He did undertake , so that He said upon the Cross , it is finished : It must of necessity follow , that all they , for whom He became Surety , & undertook to do & suffer what was laid upon Him , must have that Imputed , & made over unto them , & they must be clothed with that rob of Righteousness , which He did make for them , & must appear before the throne of justice clothed therewith . Fiftly Christ's making proper & full Satisfaction to the Father , in the Name & room of His people , saith also , That there is an Imputation of Christ's Righteousness unto them , for whom He performed that Righteousness ; as His Satifaction must be for them . So that if Imputation be denied , Satisfaction also must be denied . Hence the Socinians wickedly deny both : & indeed , who ever deny the one , must also deny the other , or not speak consequentially ; for when one laith down a satisfactory price for another , it must be reckoned upon the score of & imputed to that other ; to the end , he may be dealt with , as if he had laid it down himself ; & thereby be freed from what otherwayes he must have undergone : & if upon the account of that Satisfaction , he be not so freed , it cannot be called a Satisfaction for him . When Christ laith dwon his life for His sheep , His sheep must not dye & perish ; for if they perish , He did not die for them ; & if they perish not because of His dying for them , His death must be imputed to them ; & upon the account of it they must be saved So that Christ's dying for His own is dying in their Room , Person , place & Stead , as the particle for manifestly importeth 2 Sam. 18 : 33. Gen. 44 : 33. Numb . 3 : 12. Rom. 5 : 6 , 7. Hence His Ransome is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 2 : 6. Many moe arguments might be here adduced , for confirmation of this Truth ; but I shall satisfy my self at present , with these few & plaine ones ; & so proceed . 8. This Mystery is also considerable here , That both the justice of God , the Mercy & free Grace of God , take place in this matter . Socinians cry up the Mercy & free Grace of God , in the matter if justification : but it is to this end , that they may , with more desperat confidence , shut out the Justice of God , so as it may have no place there : & therefore they deny all Satisfaction , Redemption & Atonement &c. ( except what is meerly metaphorical ) because they cannot see , how justice & mercy both can with joint hands concurre to our justification . But the Apostle , better taught than they , & better acquainted with the mind of Christ , in this Mystery , than they are , seeth no Inconsistency ; But rather declareth the sweet & & perfect harmony & concurrence of these , in this mystery ; telling us Rom. 3 : 24 , 25 , 26. That we are justified freely by His grace ; & yet addeth , through the redemption , that is in Iesus Christ , whom God hath set forth to be a propitiation , through faith in His bloud , to declare His righteonsness , &c. And againe , to declare His righteousness , that He might be just , & the justifier , of him , which beleeveth in Iesus . Here is a free grace triumphing ; & yet Justifice declared and manifested ; God declared to be just , and His righteousness manifested ; & yet sinners and beleevers justified freely by grace . So Eph. 1 : 7 , 8. There is a Redemption through the price of bloud ; & yet a free pardon of sinnes , according to the riches of Gods grace , wherein He hath abounded towards us , in all wisdome & prudence . But if it be enquired , wherein appeare to this mercy and freedom of grace , in our justification , seing there was a Satisfaction made to justice , for all the sinnes of His peaple ? I answer , ( 1 ) was it not an Act of wonderful free grace & mercy , that , when the Lord might have executed the sentence of the Law upon us , according to that threatning , that day thou eats , thou shalt die ; and so have made us , sinners , who transgressed the Law , to die and suffer ; yet He would accept of a Satisfaction , at the hands of a Surety & Cautioner ? ( 2 ) Was it not Act of grace & mercy to us , that He himself would provide a Surety and put His name in our obligation ; & so make Him sin for us , who know no sin , & lay all our iniquities upon Him , that He might bear the punishment , due to us for the same ? See Ioh. 3 : 16. ( 3 ) Was it no Act of Soveraigne grace & mercy , that God should both provide a Mediator & Surety for us , & accept of His Mediation and Satisfaction , most freely , out of free Grace and Love , when we neither had done , nor could do any thing to move Him hereunto , or to procure this at His hands ; yea , when all our carriage , & all that He could see in us , did rather cry aloud for the contrary dealing ? ( 4 ) Was it no Act of Soveraigne Grace , that God should provide all this remedie for a few , whom He did choose for Him self out of free Grace and Love , and gave away to Christ , to bee redeemed by Him , leaving the rest , & passing them by , though no more unworthy , than such , as were chosen ? ( 5 ) Is it no Act of grace & mercy , that in order to this great favour of justification , no more should be required on our part , than faith in Jesus Christ ; seing this very faith , including an Union with and a marriag-consent unto Christ , is , in it self , a favour nothing , in a manner , inferiour to the pardon of all our sinnes , & to the accepting of us as Righteous , in His sight ? ( 6 ) Is justification no Act of grace and mercy , though it be upon the account of the obedience and Satisfaction of Christ ; when that very faith , which is only required of us , in order to our full interest in Christ & His merites , is also the free gift of God , Ephes. 2 : 8 ? If these particulars will not aboundantly say that we are saved in justification by grace , & by the exceeding riches of Gods grace & kindness towards us , through Christ Jesus , according to Ephes. 2 : 7. what will ! 9. Here is a great and wonderful mystery , in this matter , That the Innocent should suffer , and the guilty escape & go free . The Socinians , that they may strengthen them selves in their mischievous prejudices against the Satisfaction of Christ , imagine an Impossibility here , & an Inconsistency with Justice , that an Innocent person should be put to suffer . But what ever they dream , who will walk in these mysterious matters by no other guide , than the dim light of corrupt nature , it comporteth aboundantly with Justice , that the Surety be put to pay what he hath undertaken to pay , for the principal debtor . And here was no wrong done to our Surety , Jesus Christ , who willingly undertook this debt , and was lord of His own life , having absolute power to lay it down , and power to take it up againe , and to raise him self from the dead ; & knowing withall , how richly to compensate & make up that loss another way , so as He should be no loser , when He should see His Seed , and receive the rich reward of His laboures from the Father , whose Servant He was , in this affaire . Here is then a mystery of wisdom , Grace and Love , that the Innocent Lamb of God , who knew no sin , who did no violence , nor was guile found in his mouth , 2 Cor. ● : 21. Esai . 53 : 9. Who ; when He was reviled , reviled not againe . 1 Pet. 2 : 22 , 23. Who was Holy , harmless , undesiled and separat from sinners , Heb. 7 : 26. That He should be made sin by God , 2 Cor. 5 : 21. And so legally guilty , & obnoxious to the punishment due for sin ; that He should be made an High Priest to offer up Him self a sacrifice for sin , Heb. 9 : 14 , 28. That He should bear our grieves , & carry our sorrowes ▪ and be wounded for our Transgressions , and bruised for our Iniquities ; that the punishment of our peace should be upon Him ; & He should stripes , & be oppressed & afflicted , and be cutt off out of the Land of the living ; have strokes upon Him , & make His grave with the wicked ; be bruised & be put to griefe , and make His soul an offering for sin . Esai , 53 : 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. That he , who could not be charged with sin , should yet be put to suffer most grieveous torments , immediatly in his soul , Mat. 26 : 37 , 38. & 27 : 46. Luk. 22 : 44 Ioh. 12 : 27. And paines in his body , Mat. 26. & 27. Chapters . That He should die , and that He should die the Shamful , Painful , and cursed death of the Cross , Gal. 3 : 13. Phil. 2. 8. And , upon the other hand , that we , who were the sinners , and guilty , and so obnoxious to all the miseries of this life , to death it self , and to the paines of hell and wrath of God for ever , should escape , and be healed by His stripes , Esai . 53 : 5. 1 Pet 2 : 24. & become the righteousness of God in Him. 2 Cor. 5 : 21. And be justified and made heirs of the promises ; O! what an unsearchable mystery of Love and free grace shineth forth here ? 10. This is also a Part of this Mystery , That nothing should be forgiven , & yet all should be forgiven . Nothing was forgiven to our Surety , He paid all that was required of Him ; for the Lord laid on Him the iniquity of us all . He gave full obedience to the Law , in all its demandes , & made a perfect & compleat Satisfaction for our Offences ; so that the Father was well pleased in Him ; & the same was at two several times declared , & expressed out of heaven ; once at His Baptisme , Mat. 3 : 17. & againe at His Transfiguration , Mat. 17 : 5. The sword of Justice was awakened against Him , though He was Gods fellow , Zech. 13 : 7. And did abate Him nothing of what was due . The Lord Jesus gave him self for us , an offering and a Sacrifie to God , for a sweet smelling savour , Ephes. 5 : 2. He is a perfect High Priest , continueing for ever , having an unchangable Priest-hood , and therefore is able to save them to the uttermost , that come unto God by Him ; for He needeth not daily as the High Priests under the Law to offer up Sacrifie first for His own sinnes , & then for the People ; for this He did once , when He offered up Himself : for the word of the Oath maketh Him a Priest , who is consecrated for ever more , Heb. 7 : 24 , 25 , 26 , 27. And yet , though He had nothing forgiven or abated to Him , while standing in our room , but paid all to the outmost farthing ; all notwithstanding is freely forgiven to us , and we have blessedness , by the Lords forgiving our Iniquities , & covering our sins , or not imputing them to us , Psal. 32 : 1 , 2. Rom. 4 : 7 , 8. Our Redemption is forgiveness of sinnes Ephes. 1 : 7. Col. 1 : 14. And all sinnes must be forgiven to us , or our Redemption should not be perfect , nor we saved ; for one sin would ruine us for ever ; because if the Lord should mark iniquity , & enter in to judgment , no man should stand , & no flesh should be justified Psal. 130 : 3. & 143 : 2. 11. Here is another Mystery , considerable in our justification , That though thereby we be declared & pronounced righteous , & so acquite & absolved from what was , or might be charged upon us ; Yet we have need of Pardor , & must be freely pardoned . Socinians cannot or will not 〈◊〉 Conexion , that Infinite Wisdom hath made here ; & therefore make use of forgiveness & free pardon of sinnes , as an Argument , wherewith to fight against true Gospel justification , or the justification of a sinner upon the account of the Imputed Righteousness of Christ ; & against the Imputation of Christ's Righteousness to this end , that the sinner may be absolved & pronounced righteous , & accepted as such . But the Scripture seeth no Inconsistenry or Repugnancy here , but an harmonious & sweet accord betwixt the Lord's causing people their iniquities passe from them , & His clothing them with change of raiment Zach. 3 : 4. And the Apostle joineth both , as inseparable ; yea he declareth the necessity of both , saying Rom. 3 : 21 , 22. That now the righteousness of God without the Law is manifested — even the righteousness of God , which is by faith of Iesus Christ , unto all , & upon all them that beleeve . where upon it followeth , vers 24. that they are freely justified by His grace . But then , what need is there of Remission ? might one say : doth not this quite take away all Remission ? No ; for he addeth vers 24 , 25. through the redemption , that is in Iesus Christ , whom God hath setforth to be a propitiation , through faith in His bloud , to declare His righteousness for the remission of sinnes , that are past . Yea , the forgiveness of sinnes establisheth & confirmeth the Imputation of righteousness , where by we are justified ; for thus speaketh the Apostle Rom. 4 : 6 , 7 , 8. Even as David also describeth the blessedness of the man , unto whom God imputeth righteousness without works , saying , blessed are they , whose iniquities are forgiven , & whose sinnes are covered ; blessed is the man , unto whom the Lord will not impute sin . Where we see , that non-imputation of sins is so far from shutting out Imputation of Righteousness , that it confirmeth it , & proveth it , & is in separable from it , & must necessarily presuppose it : for we , being sinners , can have no Absolution , untill the Satisfaction of Christ be applied to us , & made ours by Imputation : & where this is imputed by God , the soul must be absolved from all that can be laid to its charge . Therefore in justification , as we are declared righteous , by reason of the Righteousness of Christ imputed to us & received by faith ; so have we thereby a full remission of all our sinnes . Paul tels us 2 Cor. 5 : 19. That God was in Christ , reconciling the world unto himself , not imputing their trespasses unto them . And what giveth he for the ground of this ? See vers 21. for ) saith he ) He hath made Him to be sin for us , who knew no sin , that we might be made the righteousness of God in Him. 12. It is also observable in this mysterious business , That though our jestification be an act of God's free grace , wherein , only upon the account of the Righteousness of Christ Imputed to us by God ; & not upon the account of any thing in us , or done by us , He pardoneth our sins & accepteth our persons as righteous : Yet this is not with an exclusion , bur rather with an Inclusion of faith , which is a Receiving , a laying hold upon , & a Leaning unto the righteousness of Christ , imputed to us , So●inians & others are utter strangers unto this mystery ; & make use of their wit here , to plead against the imputation of Christ's Righteousness , the onely ground of our justification ; because faith is required of us , in order to our justification , and 〈◊〉 ( as they say ) it self 〈◊〉 to us as our Righteousneis ; upon the account of which we are justified . They suppose , that if Christ's Righteousness be imputed to a person , & he thereupon acquite & pardoned of all his sinnes , that person must be righteous , pardoned & Justified , whether he beleeve , or not ; & the Righteousness of Christ must be his , before he beleeve , But , leaving the debating of that Question , whether faith properly taken , that is , as our act , done in obedience to the command of God , be Imputed to us , as our righteousness ? untill we come to the next part of the words . I shall only now say , as to the other thing here alleiged , That they , as ignorant of the Gospel , feigne an opposition in things , among which the Gospel pointeth forth to us a perpetual & harmonious agreement ; & upon the other hand , they will patch up a reconciliation & agreement betwixt those things , which the Gospel setteth at perfect Opposition & variance : for Paul , better acquainted with the Gospel , & with the nature of Gospel-justification , than they , tels us , yea he proveth it by many Arguments , That by the deeds of the Law , there shall no flesh be-justified ; & consequently , not by faith , as one deed or work of the Law. And he maketh mention of the righteousness of God without the Law ; & saith , that that righteousness of God is imputed to & upon all them , that beleeve . And notwithstanding of this ; he tels us , that this Righteousness is by faith of Iesus Christ , & imputed to all that beleeve , exclusive of others Rom. 3 : 20 , 21 , 22. And againe he tels us , that as we are justified freely by bis grace ; yet it is through the Redemption , that is in Iesus Christ , whom God hath set forth to be a propitiation , through faith in His bloud vers 24 , 25. And againe vers 26 : as God is declared in this matter to be just ; so is he the justifier of him only , that beleeveth in Iesus . Moreover vers . 27. he mentioneth the Law of faith , as opposite to the Law of works , in that it excludeth boasting ; & concludeth againe vers 28. That a man is justified by faith , without the deeds of the Law , and vers 30. that God justifieth by faith & through faith . Yet we never hear , that he faith , we are justified for faith or upon the account of faith . Further , That faith is required , in order to justification , is clear from Rom. 9 : 31 , 32. where it is said , that Israel which followed after the Law of righteousness , hath not attained to the Law of righteousness , because they sought it not by faith , but as it were by the works of the Law. This also is fully proved by the same Apostle , in this Epistle to the Galatians , knowing ( saithe he Chap. 2 : 16. ) that a man is not justified by the works of the Law , but by the faith of iesus Christ ; even we have beleeved in Iesus Christ , that we might be justified by the faith of Christ. And to pointe forth this Interest of faith ; & yet not as imputed for our righteousness ; when properly taken , the same Apostle Phil. 3 : 9. calleth that righteousness , which he opposeth unto his own righteousness , which is of the Law , a righteousness , which is through the faith of Christ , & the righteousness which is of God by faith . By all which , & many other passages mentioning our justification by faith , which might be cited , we see that the Lord hath so ordered the matter , that faith should have an Interest in justification as an Instrumental cause , or some such thing ( for to contend about words , is not much to edification ) as may fully denote & pointe forth the Emphasis of the Scripture expressions herein ; such as are to be found Rom. 3 : 22 , 28 , 30. & in other places now cited ; and that because faith carrieth a poor convicted & self-condemned sinner out of himself , to seek a righteousness in Christ , in & upon the acount of which , he may be accepted of God & justified : & so bringeth him to close with Christ & to accept of His righteousness , & put it on , that he may appear in it before God , & so receive the Atonement & abundance of grace and & of the gift of righteousness Rom. 5 : 11 , 17. And albest it may satisfie us to know , that so the Lord God hath ordained it , that the self-condemned sinner should flee to the Righteousness of Christ , held forth in the Gospel , lay hold on it , & lean to it , thereby he may attaine Justification and Remission , without enquireing after reasons of this Contrivance : Yet we may clearly see the wisdom of God shining forth , in this appointed way of justification : for the sinner is hereby brought to swear ( as it were ) himself bare , to renounce all in himself , to declare & profess himself a plaine bankrupt ; and so to despare in himself ; that the riches of the free grace of God , & everlasting love may shine forth in him , in a more divine lustre , & in a singular heavenly beauty : & hereby all ground of pride , boasting , or glorying in himself is taken away ; & the sinner is made to see & to subscribe unto the glorious wisdom , that then appeareth in that contrivance , & to wonder ; as also to see his everlasting obligation unto the Lord contriver , & to the Lord Ransomer . So is he made to see the perfect ground of security & saifty in this way , when he seeth , that , in order to his partaking of the great blessings & favoures , his soul longeth for , he must first be united unto Jesus Christ himself , & married unto Him , in a perpetual marriage-Covenant , that shall never be dissolved . And he winneth hereby to a sure ground of peace & Tranquillity of soul , when he seeth , that it is nothing in himself , that is taken , as Satisfaction to the Infinite justice of God ; but the Righteousness of Christ who is God & Man in one person ; & so a perfect & Infinite Righteousness , able fully to repare the breach made , & to make Satisfaction for the wrong done to the Infinite God. So that upon this ground , he may boast & glory in the Lord alone , & triumph over all assaults & Temptations of Satan . Hereby then as the Lord hath consulted His own glory ; for the sinner , fleing to the Righteousness of Christ , as his only refuge , & resting there , doth proclame God to be Holy , Just , Righteous , Gracious & only Wise ; so he hath consulted the saifty , Peac , joy , & Confidence of His own . The consideration whereof should make us comply sweetly with this noble contrivance ; & in stead of disputing against it , or ourselves out of it , acquiesce with all our heart in it , & rest there . 13. We may observe further another mystery , in this matter of justification to wit. That the way of justification , through the Imputed Righteousness of Christ , doth not take away the necessity & Usefulness of the Exercise of the Grace of Repentance . Socinians & others , who follow their footsteps , can observe no harmony here , & cry-out against the Imputation of Christ's Righteousness , because ( as they suppose ) it 〈◊〉 the Use and Necessity of Repentance , and enervateth all the commands enjoining it . But ( 1 ) This mistake must certainly flow from a misconception of the true Nature Use & ends of Gospel-repentance , for they must of necessity Suppose , that Gospel-Repentance is required for the same Ends & Uses , for which the Imputation of Christ's Righteousness is required ; otherwise they could not think , that the asserting of the one should tend to the justling out of the other . But whatever they imagine , we assert no such thing ; but affirme . That Christ hath purchased the whole of our Remission : and Repentance , whatever Papists say , hath no interest herein ; nor hath it any merite with-it , whether ex condigno , or ex congruo , to procure Remission , & the Favoure of God , or Reconciliation with Him ; but it is only required in its own place , to accompany faith , & to follow upon it , as a sutable & profitable exercise for sinners , advanced to such high favoures & Privileges . And the Imputation of Christ's Righteousness , can no more prejudge the exercise of this grace , than of any other Gospel-Grace , or duty , such as Love , Fear , Hop , prayer , Patience &c. but rather incite & encourage to it ( 2. ) what was formerly said of faith & its harmonious agreement with the Imputation of Christ's Righteousness , will sufficiently also clear & confirme this : for if the Adversaries speak of legal Repentance , the Imputation of Christ's Righteousness will no more take that away , than faith , for it preceedeth faith , whereby the sinner laith hold on Christ. And if they speak of Gospel Repentance ( which is more to the purpose ) they must know , that though in its Exercise ( at least in its remarkakle exercise ) it doth follow faith , and in order of Nature is posteriour to it ; Yet it is inseparably-connected therewith ; so that where faith is , there is & must also be Repentance , at least , in its root & begun exercise : for a sinner cannot rightly accept of & close with Christ , as offered in the Gospel , for Gospel ends , & in a Gospel manner , & according to the call of the Gospel , but withall he must have a sight & sense of his sins , & a hatred thereof , as also a purpose firme & fixed , to turn from them unto God , as also an Endeavour after new obedience . Yea , we finde sometimes , Repentance pressed , as including faith in it ; as when pressed in order to pardon & acceptance with God : Sometimes againe it is mentioned together with faith , as being inseparable therefrom . ( 3. ) As the Imputation of the Righteousness of Christ , and the justification of beleevers thereupon , doth not put them in such a case , as they shall sinne no more afterward , so neither doth it take away the Usefulness and necessity of renewed Acts of faith and Repentance ; nor in the least weaken the after exercise of these Graces , but rather doth excite thereunto , each in their proper place , and to their proper ends , in order to actual pardon , according to the Gospel Method , in which it is required , that justified persons or Believers repent of their after sinnes , and by faith flee to Christ for pardon , and as at the first , so afterward there can be no true exercise of faith toward our Lord Jesus Christ , for pardon of after sinnes , without a true exercise of Repentance towards God , these perpetually accompanying other : yet we must not think , that Repentance considered by it self , and as distinct from faith , hath the same Interest in the Covenant , for pardon , first or last , that faith hath : for neither doth it so act on Christ and his Righteousness , in order to pardon , as faith doth ; nor is it appointed or called for , for that end : and when it is enjoined and mentioned , in order to Remission , it is to be taken as distinct , far less as separated from faith , but as including faith , being the necessary concomitant and consequent thereof , as also the publick and sensible expression and evidence of true and lively faith : for Repentance being towards God , & a turning to God , from whom Sin draweth the Soul away , must of necessity have faith towards our Lord Jesus Christ , accompanying it , and laying a ground for it , seing there is no coming to the Father , but by the Son. Ioh. 14 : 6. ( 4. ) To say , that by Imputation of Christ's Righteousness , we should have no more need of Repentance , than Christ had , who was wholly without Sin , is to imagine , that we dream of such an Imputation , as maketh us to have been no Sinners , or under no guilt ; and consequently to have stood in need of no gracious Imputation . But we assert no such thing ; for we were Sinners , and so stood in need of a Righteousness to be imputed to us , in order to our iustification . And he who graciously did provide this Righteousness for us , might also , without the least derogation from the freedom and glory of his Grace & Favoure , as appointe the meanes , Method & way , how he will have us made partakers of the benefites of this Grace & Imputed Righteousness first & last ; so also to prescribe what duties He thought meet for such , as He had so visited with Grace & Mercy . 14. Another part of this Mystery lyeth in this , That justification through the Imputed Righteousness of Christ , taketh not away the rich & honourable privilege of Adoption . Such , as are Adversaries unto this Imputation of Christ's Righteousness , alleige that there is no consistency here ; because , say they , if Christ's Righteousness or Obedience should be imputed unto us , that so we may have a Right and Title to life , according to the tenour of the Covenant , do this and live , Adoption , by which this Title and Right is conveyed , according to the Scriptures , is rendered Useless . But not to mentione the great difference , that is betwixt the Life and Privileges of Life , a Right whereunto is solemnly had in Adoption ; and the Life , that was promised in the old Covenant , by these words , do this and Live. They consider not , that the Imputation of Christ's Righteousness doth no more destroy or take away Adoption , than it doth destroy , or take away pardon ; and that it is so far , from rendering either Useless , that it establisheth both , & is the ground and firme Basis of both : for as without the Imputation of Christ's Righteousness and Satisfaction , there can be no ground for pardon ; so without the Imputation of his Righteousness and obedience there is no ground for Adoption . As justification is a solemne and formal stating of a person in Favour & reconciliation with God , and in pardon of Sinnes ; so Adoption is a Solemne and formal stating of a person in a Right to glory and to all the Privileges of Son-ship here & hereafter . Now netther of these are rendered Useless , through the Doctrine of Imputation ; but both are the more cleared , confirmed and secured thereby . The Imputation of Righteousness is not formally pardon it self , nor is it formally a Right to glory ; but the necessary ground of both . Christ's Righteousness is Imputed , that we may be justified , and that we may be Adopted ; that is , solemnely and formally placed in a state of pardon & Reconciliation , & into a state of Right & Interest in the Privilege of Son-ship . As the producing of the cautioners payment , in judgment , is not formally the absotion of the debtor , but the ground of a formal sentence of absolution ; so the Imputation of Christ's Righteousness and Satisfaction , is not the formal sentence of Absolution & pardon , but the ground thereof : And as the paying of the price condescended on for Land or houses , is not a formal infeofing , or a formal and legal conveyance of Right & Title , by Charter and Seasing , but the ground thereof ; So the Imputation of Christ's merites and obedience is not the formal & legal Conveyance of Right to the Inheritance of glory , and glorious Privileges of Son-ship ; but is the ground thereof , upon which necessarily followeth adoption , which is , as it were , the Beleevers Infeosment and Seasing , whereby Right is formally & legally , conveyed unto him , to all these Privileges . 15. This is also a mystery in this matter , that such as are adversaries to the Imputation of Christ's Righteousness , cannot understand , to wit , That Beleevers should be accounted Righteous , & there upon justified , through the Imputation of the Righteousness of Christ ; and yet the Lord should see sin in them . They say , if beleevers be righteous with the righteousness of Christ , God can no more see sin in them , than in Christ. But they distinguish not betwixt the being of sin , and obnoxiousness to punishment , which is separable from the being of sin , otherwise there could be no pardon . In such , as are coered with the Righteousness of Christ , imputed by God , and received by faith , God seeth sin in its being , for He pardoneth it , and pardon doth not make sin to have been no sin ; nor say , that the man hath not sinned ; for then pardon should be no pardon , seing all pardon supposeth sin : but he seeth not sin so , as to punish and condemne for it : for in respect of this Reatus , guilt and obligation to punishment , sin is taken away , forgotten , cast behind God's back , & in to the depths of the sea &c. As the Scripture expresseth this matter . The judge seeth not the debtor guilty & obnoxious to the sentence , when the payment made by the cautioner is instructed in open court : yet He cannot but see , that he hath contracted debt , and was thereupon obnoxious to the sentence . Neither do our Adversaries here consider , that by this way of argueing , they destroy all pardon ; for when a man is pardoned , he is no more obnoxious to punishment ; and God cannot see sin in him , in order to condemnation , because it is pardoned ; & thereby that obligation to condemnation is taken away : And so , if they mean this only , by God 's not seeing of sin , when they deny this , they must deny Remission , nor yet do we say , that the Imputation of Christ's Righteousness taketh away the being of all after sins , and maketh them no sins ; but only that it ensureth their pardon . Nor do we argue the not being of after sinnes , or God 's not seeing of them , from this Imputation , but only the Non imputation of them unto condemnation ; for we know , that sin , in its being , is killed and mortified another way viz by the work of Sanctification . 16. To the same end , we may consider . That though by the way of justification through the Imputation of Christ's Righteousness , and faith laying hold on the same , the Law is not made void , but established ; as the Apostle saith Rom. 3 : 31. and the righteousness of the Law is in some sense fulfilled in us , being fulfilled in our Nature , by Christ , the Mediator and Surety Rom. 8 : 4. yet we are not justified by the Law , but by the Gospel ; not by the Covenant of works , but by the Covenant of Grace . The Adversaries to Imputation alleige , that we , by asserting the same , do establish justification by the works of the Law , because the obedience of Christ was obedience to the Law , and so legal Righteousness ; and if that be imputed to us , so as we are accounted to have done what he did , we must be justified by Law-righteousness , & consequently by the Law ; which is contrary to the Scriptures . But in answere to this I say ( 1. ) They advert not , that some of themselves do expresly call Christ's Righteousness , our legal , or prolegal righteousness ; & therefore it must be a righteousness answering the Law , & also made ours . ( 2. ) Nor do they observe , that justification by the Law , or by the works of the Law , which the Scriptures speak so much against , is not to be understood in their sense ; the obvious , plaine and only meaning thereof being this , that no man can be justified by his own personal obedience to the Law , for by the Law , the doers only of the Law are justified Rom. 2 : 13. The plaine tenor of the Law is Set down : Rom. 10 : 5. Where Moses is mentioned , as describing the Righteousness of the Law to be this , that the man , who doth those things , shall live by them . Levis . 18 : 5. When therefore the Law saith , that the man , that doth these things , shall live by them , & not , the man that either doth those himself , or getteth a cautioner to do them for him , shall be justified ; it is manifest , that we are not justified by the Law , seing we do not these things ourselves , in our oun persons ; but by the Gospel , which only provideth this Surety , & proposeth justification through His Righteousness imputed & received by faith . Thus we see . That justification through the Imputation of Christ's Righteousness , doth quite annull & destroy our Justification by the Law : all Imputation being inconsistent with Law-justification , & repugnant thereunto , because it is of grace ; & what is of Grace , neither is , not can be of works , Rom. 11 : 6. ( 3. ) We assert not Imputation in this sense , to wit : That we are accounted & reputed to have done what Christ did ; for that cannot be , God cannot judge amisse ; but He should judge amisse , if He should judge , that we did what Christ did . Our meaning is this , that the Beleever , being now united unto Christ , hath an Interest in Christ's Righteousness & upon the account thereof , now reckoned upon his Score by Imputation , he is freed from all that the Law could charge upon him , and that as fully , to all ends , as if he had performed that Righteousness himself . 17. It is likewise here considerable , That we are justified upon the account of the Righteousness of Christ imputed ; and yet this Righteousness of Christ is the proper meritorious cause of our justification , & of all that followeth there upon . Some , who oppose this Imputation , imagine an opposition here : But mistakingly they think , that the Righteousness of Christ must be made the meritorious cause of it self , or of that Righteousness , which is imputed ; whileas we only say , That Christ's Rightteousness is the meritorious cause of our justification , Adoption &c. and that it is also imputed to us , for this end , that we may be thereby formally righteous , juridically & in Law sense ; and so justified . &c. And who seeth not , that it must be so , seing we can be justified by no Righteousness , which is not a proper meritorious cause of our justification : & consequently , that we cannot be justified by any other Righteousness than the Righteousness of Christ ; & so not by our own Gospel-righteousness , nor by faith , as suchs a Righteousness ; for that cannot be a meritorious cause of our justification . 18. This is also a considerable part of this mystery , which carnal eyes cannot see , and which men , carried away with prejudice at the pure doctrine of the Grace of God , in the Gospel , cannot sweetly comply with ; to wit. That our justification is Solely upon the account of the Imputed Righteousness of Christ , and not upon the account , or because of any thing wrought in us , or done by us : & yet our obligation to holiness & conformity to the Law of God , in all points , is not hereby in the least weakened . Paul's frequent preoccupying of this Objection , in his Epistles , may let us see , how ready carnal hearts are to abuse the doctrine of the Grace of God , revealed in the Gospel , to carnal liberty ; and what a propensity there is in us , to look for justification upon the account of our works only ; so that if we hear of any thing , to put us of this apprehension , we presently are ready to conclude , that all study of and endeavour after holiness , is wholly useless & unnecessary : and that we need not wonder much at Socinians & others , who do thus reasone against the Imputation of the Righteousness of Christ. But Paul doth cleare to us a sweet consistency betwixt free justification upon the account of Christ's Righteousness imputed , and the serious study of holiness . He saw no Inconsistency betwixt the study of obedience to the Law , in all points , and the expectation of justification by faith in Christ alone , whatever men , who would seem sharp-sighted , & zealous for the study of holiness , do suppose they cannot but see . And albeit men in those dayes were ready enough to except against free justification , through the Imputed Righteousness of Christ ; and to pretend , that the asserting thereof did take away all study of holiness : yet ( & this is very remarkable ) the Apostle , to remove that objection , never giveth the least hint of the necessity of our works of obedience , in order to our justification . And though He doth frequently press to holiness ; yet he never maketh use of any argument thereunto , which might so much as insinuat , that we were justified by works , in one measure , or other . Nay , we will finde , that He draweth arguments , pressing unto holiness , from the very nature of their Gospel-justification , & of their State by vertue thereof . And experience proveth , this day : that the most effectual Medium to holiness , is taken from free justification , through faith in Christ alone ; and that the holiness and obedience of such , as practise the orthodox doctrine , concerning justification , hath another heavenly lustre ( as it floweth from another fountaine , & standeth upon another ground ) and looketh more like true holiness , & universal sincere obedience , than what is to be seen among such , as lay most weight upon their own duties , whether we speak of Papists , Socinians , Arminians , or of others . And whatever inconsistency men may imagine to be betwixt free justification , through the Imputed Righteousness of Christ , and the Universal , Sincere , & Acceptable study of holiness , yet the Gospel knoweth no such thing ; but presseth holiness , though not for this end , that we may thereby be put into a state of justification , or might sweat & foile , run & work for the prize , as the hire & wayes of our work ; yet upon more Spiritual & Gospel like grounds ; and by Arguments more sutable to the state of the justified , who only are in case to performe acts of obedience , and duties of holiness , acceptably unto God ; Such as the Image of God proposed for our Imitation ; the perpetual obligation of His Law ; the Relation they stand into ; the holy appointment of God ; the engagments they stand under , the Spiritual help & furniture , which is at hand , the Nature of holiness it self ; the genius & kindly inclination of the new Nature , whereof they are partakers ; and the many advantages thereof here and hereafter , too many , here to be mentioned . Let any consider the Arguments , used to this purpose by Paul Rom. 6. & 7. & 8. Chapters , and in many places elsewhere , & he shall finde this true CHAP. VII . Justification through the Imputed Righteousness of Christ , cleared out of the Old Testament , & the Passages Vindicated from the exceptions of JOHN GOODWINE . WE shall now proced unto another use , & mentione another way , how this Truth , That belevers in Christ attaine unto a life in justification , ought to be improved , to wit Secondly That we may hence take notice of a loud call herein to all Persons , not yet justified , to beware of a cheate in this matter , & not fix upon a wrong bottom in Justification , nor lay their weight on any thing within themselves , or on any thing else whatever , except upon the Imputed Righteousness of Christ alone , which they are to embrace & to leane to by faith . If they leane to their own works , and make them the condition & ground of their justification , they will be disappointed ; for by the works of the Law●an no man be justified , in the sight of God , as the Apostle asserteth , & proveth , in our Text , & irresragably concludeth Rom. 3 : 20 , 28. & in several other places . Yea , if they leane unto faith it self , which is called for only to interesse us in the Righteousness of Christ , that free grace may be exalted , & proud man abased , they deceive themselves ; & not only disappoint themselves of what they are expecting , but even destroy the very Nature & Ends of true Gospel-justifying faith : for its native & proper work is , to carry the man out of him self wholly unto Christ , for Righteousness , Life & Salvation : for faith is the Mans looking to Christ , as the stung Israelite in the wilderness did look unto the brazen serpent Ioh. 3 : 14 , 15. and saying , as it is Esai . 45 : 24. In the Lord have I righteousness : and it is the beleevers putting-on of the Lord Jesus , that he may be found in Him , & clothed with His Righteousness Phil. 3 : 9. It is the Man's receiving of Christ Ioh. 1 : 12 , and receiving of the Atonement in Him , & through Him. Rom. 5 : 11. and of aboundance of grace & of the gift of Righteousness . Rom. 5 : 17. Therefore it is called a beleeving on His name . Ioh. 1 : 12. & on Him , whom the Father hath sent &c. Ioh. 6 : 29 & 7 : 35. & 17 : 20. Act. 16 : 31. & 19 : 25. And because faith laid hold on this Righteousness of Christ ; therefore is this Righteousness called the Righteousness of faith Rom. 4 : 11. & the righteousness , which is of faith Rom. 9 : 30. & that , which is through the faith of Christ , the Righteousness , which is of God by faith , Phil. 3 : 9. Now if this be the native work of justifying faith ( as we shall more fully cleare afterward ) to receive Christ , and His Righteousness ; & consequently to carry the Man out of himself , that he may finde & partake of that al sufficient Righteousness of Christ , to the end he may with confidence stand before God , and expect pardon and Acceptance ; It cannot be said without destroying the & Native work of justifying faith , that faith is that Gospel-Righteousness , unto which they may leane , & upon the account of which they may expect justification . Faith , in this matter , is as the eye of the Soul● , that , seeth not it self , but looketh out to another . Beside , this would overturne the whole Nature of the Covenant of Grace , and is irreconcilable with the doctrine of the Apostle Paul about justification , as shall be manifested hereafter . Therefore , all , who would live the life of justification , must betake themselves to Jesus Christ , & leane to Him , & to His Righteousness : for with the rob of His Righteousness must they alone be cloathed , & in Christ alone must they be found ; & they must think of standing before God , having on His Righteousness , that God imputeth unto Beleevers , & which they receive by faith , in order to their justification . I know , this doctrine is not favourie to many , now adaies , & as Papists , Socinians & Arminians do oppose themselves with all their Industrie & learning unto this doctrine of the Imputation of the Surety-Righteousness of Christ ; so there are now a dayes , and have been of late , who would not willingly be reckoned among either of these mentioned , and yet do oppose this foundamental truth , the sure ground of our Hop , Peace & Comfort . As the Principles , whereupon these mentioned go , are different , so are the grounds , upon which they plead against this truth ; yet they do unanimous enough joine in this : 〈◊〉 , & argu● against this Imputation , which the Orthodox have owned and do owne . Before I come to consider the chiefe ( at least ) of their Arguments against the Truth , which hath been now asserted , I shall , with what brevity & plainness I can , lay down & vindicate the Grounds and Reasons of our Assertion ; and then take notice of their contrary Objections ; that this Truth may be made plaine & clear to such , as are concerned therein . As to our Grounds , I shall first beginne with Scripture Authority ; & here propose our Reasons from the Old Testament . First The First passage to this purpose , which I shall take notice of , is Esai . 45 : 24. Surely shall one say , in the Lord have I righteousness , ( or in the Lord is all righteousnesses ) to wit , for me : and this following upon what was said vers 22. look unto me , & be ye saved , all the ends of the earth ; which was an Invitation & call to them , to act faith upon Him , in order to their Salvation ; as the stung Israelites did look unto the brazen serpent , in order to their recovery ; this looking being clearly explained by coming vers 24. Even to Him shall men come ( and we know how frequently faith is held forth & expressed by coming , in the Gospel ) saith , that hereby is pointed forth the rich Advantage , that such shall have , who look & come to Him by faith , & submit unto Him heartily & cheerfully , imported by bowing of the knee , & swearing with the tongue , to wit. That they shall have a righteousness in Him ; & this they shall avow & profess : and this being exclusive of all others , as the Context cleareth , saith , that they should be brought to that , that they should renounce all other righteousness what somever , & rest on this God alone , who is the only God vers 22. & on His righteousness ; for in Him they shall be made to look for it , & that in rich aboundance : And upon this followeth their justification , & glorying in the Lord alone vers 25. In the Lord shall all the seed of Israel be justified , & shall glory . This passage therefore doth clearly hold forth a justification , through the righteousness of the Messiah , of the true & living God , laid hold upon & applied by faith , or owned & embraced , as their only righteousness : & this righteousness is not a righteousness wrought in them ; for such a righteousness is aboundantly hold forth by the word strength ; but a righteousness made over over Beleevers , & which they owne as theirs , and rest upon . It is too narrow & scanty an Interpretation , to limite this justification , to the Lords vindicating of His peoples sincerity & Innocency , in respect of their Enemies , at whose hands they suffered great things , and that unjustly ; & not to take in their Spiritual justification , & delivery from the guilt of sin , through faith in the Messiah ; especially seing there is an Invitation going before to them , to lay hold on the Lord Messias by faith , according to the Gospel Methode ; and upon this followeth their glorying in the Lord conforme to what the Apostle saith 1 Cor. 1 : 30 , 31. that the Lord Jesus is made of God Righteousness to His people , that he that glorieth , may glory in the Lord. Nor is there any weight in that , which Io 〈◊〉 in this Treatise of justification Par● . 2. pag. 129. 130. alleigeth , to Infringe the authority of this Testimony , to wit. That the meaning only is this , that they receive these favoures , of the free grace and donation of God , by Iesus Christ. For , as the expressions are more emphatick ; so all the circumstances of the Text , pointe out their eyeing of the Lord , and coming to Him , and that in order to their justification and Salvation ; together with their profession of owneing the Lord's Righteousness alone , for their Righteousness , renouncing all other Righteousness , in themselves , or in others , in order to justification : and thereby declaring , that they look upon it as necessary for them to have a Righteousness ; and that this is onely the Righteousness of Jehovah , or of the Messiah , where with they desire to be clothed , and rest satisfied . All which import the Lords bestowing of this Righteousness upon them , that is , imputing of it unto them ; for without this they cannot have it , nor glory in it , as their owne . Secondly , it is faid Esai . 61 : 10. I will greatly rejoice in the Lord ; My Soul shall be joyful in my God ; for He hath clothed me with garments of Salvation , He hath covered me with the rob of Righteousness &c. And this coming in upon the back of what was said , in the beginning of the Chapter , concerning Christ's furniture for His work of Mediation , His Call thereto , and His special work , or the End , for which He was sent , to wit , to binde up the broken-hearted , to proclame liberty to the Captives &c. pointeth forth the sweet welcome , and hearty acceptance , that the anointed Messiah should have among His own chosen ones : for these words hold forth their expression of their sense of what they had received from Him , and of their joy upon the account thereof . They professe openly their joy & rejoiceing in the Lord , because He had clothed and covered them with the garments of Salvation , and with the rob of Righteousness . Now this rob could not be a rob of their owne making ; nor can it be understood of their Inherent holiness ; for it is a Garment put on , and wherewith they are covered . Thus are we said to put on the Lord Jesus Rom. 13 : 14. Gal. 3 : 27. And Iohn Rev. 19 : 8. helpeth us to understand the meaning of this Expression , when he saith . And to her was granted , that the should be arayed in white Linen , clean and white : for the fine Linen is the Righteousness of Saints . Against this Testimony ; the fore-named Author Io. Goodwin . pag. 130. &c. maketh some Exceptions . as 1 , These Expressions ( sai's he ) concerne the jewes onely , and are meaned of their deliverance out of Babylon ; if not out of their present Condition ; which is an effect of God's faithfulness and truth , or of his goodness and graciousness . Ans. ( 1. ) To limite this to the jewes , and to their outward and temporal delivery , is but a part of their Socinian fiction , without any apparent ground in the Text. Nay , the first part of the Chapter , which Christ applieth to Himself Luk. 4. and the several particulars there mentioned , may shame this out of countenance ; unless we minde to make Christ only a temporal deliverer● , as the jewes did dream their Messias would be . And the Gospel reacheth us Spiritually to expound , as pointing forth Spiritual promises , even such promises , as savoure more of temporal things , as to the letter , that what are here mentioned do ( 2. ) it is but ground-less to imagine ( and a piece of the ordinary course of Socinians , in evading clear Testimonies of Scripture , brought against them ) that Righteousness here doth signify God's faithfulness : for though somewhere , where mention is made of God's Righteousness , and other circumstances of the Text make it evident , this sense might be admitted ; yet it cannot be so understood here , where the Righteousness is said to be granted to the people , as a rob and a garment to cover them : and the very following words of the verse show , that this is meaned of Some thing , bestowed upon them , for it is added , as a bridegroom decketh himself with ornaments , and as a bride adorneth her self with her jewels ; or , as Some render the words , He hath decked me with ornaments , as a bridegroom , and with jewels as a bride . 2. He excepteth , If these words be taken in a Spiritual sense , the promise , which is contained in them , cannot suite the Church ; because the Church is at all times and alwayes clothed with Christ's Righteousness , being justified in Him Ans. This one answere will destroy all the Spiritual promises , hold forth by the prophets , as the fruits & effects of Christ's coming ; for the Church of true and faithful beleevers was really , in some measure answerable to that more dark dispensation , made partaker of these Saving and Spiritual benefites , both at that time , and before , even from the beginning : and thus there shall be no promises in all the old Testam of Spiritual things , touching pardon of Sin , Justification , Grace and Sanctification , and the like , made unto the Church ; but all of them must be interpreted of carnal things : though the New Test. teacheth us the contrary , as might be evinced by multitudes of places . But the matter is clear , to wit. That this is mentioned , as the open profession of the Church , with joy and thankfulness , of what she was blessed with , and made partaker of in Christ ; and had , as a fruit and effect of His performing His Mediatory work ; that is , That she was clothed with a rob of Righteousness ; and that by Him , which was , and would be to her a ground of perpetual joy , and rejoiceing in the Lord. Against that passage Rev. 19 : 8. which was adduced for clearing of the place , now under hand , he excepteth thus , These words only pointe forth the honour and dignity , which Christ now conferreth upon the Church , in remembrance of her Righteousness : for it is parallel to that other place Rev. 3 : 4. Ans. This is nothing , but a plaine perversion of the Scriptures ; for it is not said , for her Righteousness ; nor for the Righteousness of the Saints : but in these words a reason is given , why by this araying in fine Linen , the bride is said to be made ready ; and withall hereby the signification and Import of that fine-linen is held forth , when it is said , for the fine linen is the Righteousness of the Saints . The Spirit of the Lord is here speaking of the returne of the jewes , and of their marrying of new with their former husband , from whom they had so long departed , by playing the harlot ; ( as worthy and judicious M. Durham sheweth , in his comment on the place ) and of this new Bride it is said , that she is arayed in fine linen , clean and white ; and this linen is explained to be the Righteousness of Saints , or justifications of Saints , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same , that is used Rom. 5 : 16 , 18. Where it is translated justification ; and it is called here the Righteousness , or justifications of Saints , because it is no other , than that which is common to all Saints ; whereby is signified , that the jewes , at their conversion , shall be accepted and justified , after the same manner , that all the Saints have been ; even after that self same manner , at which they formerly stumbled , and which wickedly and peremptorily they refused and rejected . This Righteousness therefore can be nothing else , than the Righteousness of Christ imputed : for this only is cleane and white , all other having spots and defilements . This is not within , but from without , and is put on , & is granted to the Church , and so imputed . Against that saying of putting on Christ , twice mentioned , he excepteth saying . That none of them speak of justification , but that Rom. 13 : 14. speaketh of Sanstification ; and that Gal. 3 : 27. of profession . Ans. If we are said to put on Christ in Sanctification , and as to a profession , much more may we be said , to put Him on in justification , which is the basis and ground work of Sanctification , and the truth & reality of that which is professed . Without justification there is no Sanctification ; and except we be clothed with Christ , and put Him on in order to justification , we cannot put Him on , in order to Sanctification . And as such , as are baptized in Christ , have declared , that they have put on Christ ; so such have done it in truth and reality , who are the Children of God by faith in Christ Jesus , and are Christ's and are Abraham's seed , and heirs according to the promise Gal. 3 : 26 , 29. Not could they be said to do this outwardly , as to a profession , in their Baptisme , if a real putting on of Christ were not to be found in such , as had the Spiritual and inward thing Imported & signified by outward Baptisme . Thirely a 3 passage is Ier. 23 : 5 , 6. Bohold the dayes come , saith the Lord , that I will raise unto David a Righteous Branch , and a King shall reigne & prosper , and shall execute judgment & justice , in the earth . In his dayes judah shall be saved and Israel shall dwell saifly : and this is His name , whereby He shall becalled , the Lord , our Righteousness . It is undeniable and manifest , that this is spoken of Christ , who was the Branch , raised up unto David ; and the King that should reigne and prosper ; and it is through Him , that judah is saved , and Israel made to dwell sai●ly . Now of this Righteous Branch , it is said , that His name shall be called Jehovah our Righteousness : He shall be owned and embraced as such ; whereby it is declared , that as we have need of a Righteousuess , and have none of our owne ; so this Righteous Branch shall become a Righteousness to us : in Him , and in Him alone shall all His people have a Righteousness : He and His Righteousness shall be made over unto them . And as they shall glory in Him , acknowledging all their Righteousness to be in and from Him ; so He shall glory in that stile and Title , which shall be given to Him upon that account , and He shall owne it , as His glorious Title and Name , for their further refreshment and Consolation . He shall look upon that , as His greatest honour , to be called the Lord our Righteousness , Jehovah that purchaseth and prepareth for and bestoweth a sufficient Righteousness on His people . This passage with its forcible light so opened the eyes of Bellarmine , the popish adversary to the Imputation of the Righteousness of Christ , that he was forced to confess , That Christ is said to be our Righteousness , because he hath made Satisfaction for us to the Father ; and doth so give and communicat that Satisfastion unto us , when He justifieth us , that it may be said to be our Satisfaction & Righteousness — and in this sense , it would not be absurd , if any should say , that the Righteousness of Christ & His merites are imputed unti us , as if we our selves had satisfied . De justif . lib. 2. cap. 10. Fourthly , adde to this Ier. 33 : 15 , 16. where , as Iunius & the Dutch translation have it , this same Title is repeated , as given unto the righteous Branch : but if we take the words , as they are rendered by others , & as they are in our Translation , as the Stile & name of the Church , they willcon tribute not a little to our present purpose . And this , wherewith she shall be called , THE LORD OUR RIGHTEOUSNES : for hereby is clearly Imported the Churches glorying in that Title , & in having all her righteousness in & through her Head & Husband ; that as she owned herself to be the Spouse of Christ , & had His name called upon her ; so this would be all the name , that she would owne , as her greatest glory ; & by that alone would she be called ; thereby professing , with glorying & satisfaction , that she had no righteousness of her own ; & if any would know her aright , & give her her highest titles , they should know her under that notion , & give her that Name , that should openly declare , that she were void of Righteousness in her self , & were ungodly , & had all her Righteousness from her husband , & would appear before God in no righteousness , but in her husbands . So that she would owne that Title alone , which should be a proclamation to all the world , that she was covered with her Husbands , righteousness , & with that alone , & a constant Memorandum , to keep her in the fresh conviction , Faith & Profession of this . Against these clear & pregnant passages Ioh. Goodwine excepteth . pag. 127. saying , It is not here said , the righteousness of the Lord shall be our righteousness , or shall be imputed to us for righteousness . Avs. Though this be not said , in so many words & syllabs , yet that same is said in a more clear , convinceing & emphatick manner : so that he , who seeth not this lying in these words , must be more blinde than Bellarmine was . When this righteous Branch is raised up by Jehovah , & gotteth this name , the Lord our Righteousness , what can be more manifest , than that , He is made Righteousness to His people ; Yea & all their Righteousness ; & that this Righteousness is made over to them ; so that He is , in a manner , wholly theirs , & nothing but theirs , & all that He hath is theirs ; & particularly that His Righteousness is all the Righteousness they owne , as their Righteousness . He excepteth 2 That in no tolerable sense , can Christ , being a person , be said to be imputed to us . Ans. Do we not hear , that a childe was born to us , & a Son was given to us ? Esai . 9 : 6. & was not that child & Son a person ? And may not a person be as well said to be Imputed , as given , seing imputation , upon the matter , is nothing but a giving , or bestowing ? Yet we do not say , that Christ is Imputed ; but that this expression here used , doth manifestly evince , that we are righteous through the righteousness of Christ made ours , & that Christ is become the Lord our righteousness , & that true beleevers receive & owne Him , as such , & rest upon His righteousness alone by faith . He excepteth 3. The plaine & direct meaning is , that He shall be generally acknowledged & celebrated by his people of the jewes , as the great author & procurer of that righteousness , or justification in the sight of God , upon which aboundance of outward glory , peace & prosperity should be cast upon them , Ans. ( 1. ) That this is not to be restricted to the jewes , is manifest , seing it is spoken of the Gospel times , when the righteous Branch shall be raised up unto David , & a King shall reigne & prosper . ( 2. ) It is too carnal an Interpretation , to think , the text speaketh only of such a justification , as is followed with aboundance of outward Glory , peace & Prosperity ; whileas the whole Gospel informeth us of something more spiritual , attending upon & following justification . ( 3. ) Righteousness & justification are here made Synonymous , which ought not to be ; though these two be inseparably lincked together ; yet they are formally different . ( 4. ) Wherein standeth this righteousness & justification ? He tels us , in the place , to which he here referreth us , that it standeth in Remission of sins : But pardon of sins is no righteousness ; though a man pardoned hath freedom from the obnoxiousness to punishment ; yet righteousness is another thing , & respecteth the obligation to duty , required in the Law. ( 5. ) Though it is true , Christ is indeed the author of our justification & pardon ( which is an effect of God's pronouncing us righteous , & of His accepting of us , as righteous in justification ) as of our peace ; yet that needeth not destroy what we assert , there being no inconsistency here , but a necessary & essentiall agreement betwixt the Imputation of Christ ' righteousness & justification ; but it rather contributeth to the establishment of our Assertion : Yet it is obvious , that when Christ is called the Lord our Righteousness , there is more Imported , than His being the author of our peace & justification ; even the way also , how He bringeth about our peace & justification , is here denoted , to wit , His being made of God righteousness to His people ; so that His righteousness becometh theirs , in order to their peace & justification . But to confirme his Interpretation , he tels us , 1. That the Imposition of name upon either thing or person , often notes the quality , or proprity in either , or same benefite redounding from either , answereable thereunto , as Esai . 9. his name shall be called wonderfull , that is , he shall be acknowledged & looked upon by men , as a doer of things very strange . Ans. Seing all these names given to Christ Esai . 9. cannot be so interpreted , as to have this import mentioned ; for who will say , that the name everlasting Father , & the mighty God can be so interpreted , as to denote only some answerable benefite redounding there from ; who seeth not how little this can satisfie ? But ( 2. ) be it so , that this name shall denote some benefite , redounding therefrom , why may it not denote this Effect , which is only answerable hereunto , to wit , that His people shall be made partaker of His Surety-righteousness , & have the same made over unto them , as they become united unto Him , & have His name called upon them . He tels us 2. That it is familiar to attribute the Effect to its Cause , or Author , by a verbe substantive only ; as when Christ is called our Hop , our life , Resurrection , peace & Glory , meaning that he is the author & purchaser of all these . Ans. Yet this proveth not , that He is the author of all these Effects after one & the same way . He is otherwise our hope , of which He is the Object ▪ as well as the Author , than He is our life : And He is otherwise our life and peace , which He worketh & createth in us , than He is our Resurrection and Glory . So He is our Righteousness , by making us partaker of His Surety-righteousness , & imputing it unto us , that it may be reckoned on our Score ; for this the nature of the thing requireth , seing a Righteousness we must have , ere we be justified ; and a Righteousness of our owne we have not ; and therefore must have one imputed to us : and what Righteousness can suite us better than His , who is THE LORD OUR RIGHTEOUSNESS ? He tels us 3. That by Righteousness is meaned that justification , which standeth in Remission of Sinnes : and the meaning is , that through Him God would be reconceled to them and pacified with them . Ans. Justification is something else , than pardon of sins ; for a justified man is one , that is declared and pronunced Righteous in order to pardon of Sins ; and in order to a persons being declared such , by God , who alway judgeth according to truth , he must be Righteous ; & Righteous can no man be in the sight of God , in order to his justification , by what is in himself ; & therefore he must have a Righteousness from some other : & seing Christ is called , the Lord our Righteousness , it must be His Righteousness , which must be bestowed upon them , in order to God's being reconciled to them , & pacified with them . Fiftly another passage is Dan. 9 : 24. to finish the transgression , and to make an end of sins , & to make reconciliation for iniquity , and to bring in everlasting Righteousness . That all this is to be understood of the gr●at & spiritual effects of power & Grace , which are to be brought about by the Messiah , no Christian candeny ; and among the rest we see , He is to bring in a Righteousness , and a Righteousness of ages , an everlasting Righteousness , that shall endure for ever , & shall have everlasting effects : and this Righteousness is something more , than Remission of Sins , & is distinct from it , which is sufficiently held forth by the foregoing Expressions of finishing transgressions , of making an end of Sins , and of making reconciliation for iniquity : which saith , that to justification there is a Righteousness required , & that this Righteousness is not meer Remission of Sins ; but some thing beside , that must endure , when sin is taken away . This Righteousness is to be brought in by the Messiah , as a favoure , distinct from the preceeding , & yet inseparable there from , & firmly connected therewith . This Righteousness , which the Messiah is to bring in , being something beside Remission of Sins , must be a Righteousness wrought by the Messiah , & brought in for the use and advantage of His people , who , as they are to be made partaker of the foregoing favoures , are also to be made partaker of this ; and consequently must have it imputed to them ▪ seing no other way , it can be made theirs . Sixtly We way adduce to this purpose , Zech. 3 : 4. take away the filthy garments from him : and unto him he said , behold , I have caused thine iniquity to go from thee ; I will cloth thee with change of rayment . Here by a vision is signified to the propher , how the Lord would at length be reconciled to His Church , & bring her in to His favour againe , that her service might become acceptable to Him , which now was wholly defiled , and so defiled , that even their High priest , who should weare the holy garments , whereupon was engraven Holiness to the Lord , is said to have had on filthy garments ; whereby the accuser of the Brethren , Satan the enemie , had no small advantage against them : and the way is set down in borrowed termes , which are in part explained . First the Lord caused to take away the filthy garments from the High Priest ; and this is more plainely expressed , in these words , I have caused thine iniquity to go from thee . But beside this , there is a Righteousness required , in order to acceptance with God , as was said above : therefore that this work of justification may be compleated , it is added , & I will cloth thee with change of rayment . Some , it is true , would referre this to Sanctification ; but others unto justification . Iunius's Notes , & the English annot , take in both : and sure , if this be true of Sanctification , which is wrought in us , it is much more true of the Righteousness , that is required unto justification , which is without us , and must be put on . And the Chaldee Paraphrase turneth it thus , behold I have taken away thine iniquity , & have clothed thee with Righteousness . The word in the original , which is translated change of rayment , importeth some suite of apparell , that is not for ordinary wearing , but kept for solemne times , & so may well import the Saints wedding or Marriage-suite : & that which is added in the sollowing verse , may be understood , as denoting Sanctification , which is added with the Mitre on his head , signifying the graces of the Spirit , qualifying the High priest , for his work . CHAP. VIII . Some passages of the New Test. confirming the Imputation of Christ's Righteousness , Vindicated from the exceptions of JOHN GOODWINE . HAving seen , what countenance the Old Test. giveth unto the Truth , we are asserting ; & vindicat some of these passages from the Exceptions of Iohn Goodwine . We come next to search for confirmation of this truth , out of the New Test. and I shall here beginne with such , as the said Author taketh notice of , in order to excepting against them , in his Treatise of justification . First Rom. 3 : 21 , 22. But now the Righteousness of God without the Law , is manifested , being witnessed by the Law and the Prophets , even the Righteousness of God , which is by faith of Iesus Christ unto all and upon all them that beleeve . But if men would disput against this truth , they should except against whole Chapters , in that Epistle ; and disput against the very scope & designe , yea and all the Arguments of the Apostle , who , in the first part of that Epistle , is about to clear and confirme that , which he setteth down Chap. 1 : 17. as the summe of the whole Gospel , and clear demonstration of its being the power of God unto Salvation &c. to wit , that in it the Righteousness of God is revealed from faith to faith ; a Righteousness revealed , laid open , and offered to all , that hear the Gospel , that they may lay hold on it by faith : a Righteousness , revealed from the true and faithful God , unto our faith ( as Ambrose , P. Martyr and others understand it ) or revealed from faith to faith , that is only to faith , ( as Pareus ) or ( as Calvin , Beza , Musculus and others ) from a weak faith , to a stronger faith : or rather , to faith first and last , through the whole of a Saints life here , as the following words clear it , as it is written , the just shall live by faith . Yet let us see , what he excepteth pag. 136. He 1. Supposeth , that he hath proved before , that this passage speaketh plainly for the imputation of faith for Righteousness ; but no way for the imputation of the Righteousness of Christ , for any such purpose . And. We may have occasion hereafter to examine his grounds , both from this and other passages , for the Imputation of faith , in opposition to the Imputation of Christ's Righteousness . I shall only say at present , that this Righteousness cannot be faith it self , because it is revealed to faith ; & it is called the Righteousness of God , which is by faith of Iesus Christ ; & so not faith it self . One thing cannot be both the Act , & the Object of that Act. And what sense would that make , to say , faith is upon all them that beleeve . 2. He said . By the Righteousness of God some under stand here His truth and faithfulness , in keeping promise . Ans. But though God's Righteousness may elsewhere import & signifie His faithfulness in keeping promise ; yet that is not the Righteousness here understood ; for this suiteth a guilty sinner ; such as the Apostle hath been proving , in his foregoing discourse , both jewes & Gentiles to be ; & is such a Righteousness as is requisite to such , as would be justified in God's sight vers 20. & cannot be had by mans doing the deeds of the Law , by which is the knowledg of sin , & which therefore rendereth their case more desperat ; & such a Righteousness , as is had by faith , & which is unto all & upon all them that beleeve vers 20 , 22. and such a Righteousness , as is manifested without the Law vers 21. All which , and much more , which might be mentioned , show , that some other thing is here understood by the Righteousness of God , than His Faithfulness & Truth ; even the Righteousness of God , which is imputed unto , & bestowed upon all that beleeve . 3. He saith . Hereby is mea●t that way , method & meanes , which God himself hath found out to justisis , or make men Righteous : or else that very Righteousness , by which we stand justified , or Righteous , in the sight of God. But not the Righteousness of Christ : nor is there the least appearance in the context of any necessity to take is so . Ans. It is true , the 〈◊〉 is here showing the whole way , method & meanes of our justification ; & particularly , what that Righteousness is , by which poor sinners can stand justified & Righteous in the sight of God ; even a Righteousness , that is not had by the works of the law , but by the faith of Jesus Christ : and this sufficiently evinceth , that the Righteousness of God , here spoken of , is the Righteousness of Christ , which saith seeketh in , and goeth to Christ for , that it may be imputed ; for faith hath no other end or errand to Christ , in reference to a freedom from the wrath & Curse of God , but to lay hold on a Righteousness , in which the poor self condemned sinner may appear before God. Beside that the following words vers 24 , 25 , 26. where the Redemption & propitiation of Christ , which was His Surety-righteousness , is mentioned , may Satisfie us , as to what is meaned by this Righteousness of God. Sure , there is not the least appearance of Paul's understanding that Mean & Method , which this Excepter supposeth to be the onely Method , to wit. That our faith , considered , as our Act , is that : as if that were the Righteousness of God , & could constitute us Righteous , in the sight of God , and were a Righteousness had without works & without the Law , & received by all that beleeve . Secondly , Rom. 3. last Do we then make void the Law through faith ? God forbid ; yea we establish the Law. Where the Apostle , preoceupying an objection , asserteth ; That through justification by faith , he did not make void the law , but rather did establish it ; the ground whereof is this , That by the Gospel-way of justification , the law getteth full Satisfaction , in all points , because Christ not only Satisfied for the penalty thereof , which we were guilty of , and did lye under ; but did also yeeld a perfect obedience thereunto ; that so He might make up a full & compleat Surety-righteousness , by the Imputation of which unto His own , or the Lord 's reckoning it upon their score , when they receive it by faith , they may be justified . And thus , though sinners , who have broken the Law , & so have forfeited the reward , promised to such as observe it in all points , & are come under the Curse , threatned to Transgressours , be not only freed from the Curse , but receive the rich Recompence of reward ; yet the law is not made null & void , but is rather established & confirmed in its full force , both as to its Commands & Sanction . Iohn Goodwine excepteth 1. There is no necessity , that by the Law , in this-place , should be meaned precisely the moral law ; others understand it as well of the Ceremonial Law. Ans. But sure , Paul's doctrine was not for establishing of the Ceremonial Law , in whole , or in part . The Law , whereof the Apostle is speaking , is that Law , by which both Gentiles & jewes were convinced of sin , & had their mouthes stopped , & were become guilty before God vers 19. & that Law , which maketh a discovery of sin vers 20. comp . with Rom. 7 : 7. & by the deeds of which no flesh shall be justified , in the sight of God vers 20 , 28. It is that Law , by the works whereof even Abraham could not be justified , nor David Rom. 4 : 1 , 2 , 6 , 7 , 8. 2. He said , It is much more probable , that Paul should here assert the establishing of the Ceremonial Law , than of the Moral 1. Because the jewes were more tender and jealous over the Ceremonial Law , placing the far greatest part , if not the whole of their hop of justification and Salvation , in the observation thereof . 2. Because the Doctrine of faith did not carry any such colour of opposition to the Moral , as to the Ceremonial part of their Law. Ans. To imagine , that no Law is here to be understood , but the Ceremonial Law , is to make the Apostle establish here , what he destroyeth else where , particularly in his Epistles to the Galatians & Colossians , & in his whole doctrine : yea this would make the Apostle , to cross the whole intent and designe of the Gospel , which who dar once have the least thought of ? The Law here doth plainely signifie that , which was the Rule of Righteousness and of Obedience , & was publickly given unto the jewes for that end ; & by obedience to & observation of which Law , they were expecting justification & life ; as by the young man is manifest , who came to Christ to enquire what he should do to be saved ; & said , he had observed all these &c. As to his reasons , they have no force : for . 1. The jewes had a zeal for the whole Law , but not according to knowledg , & went about to establish their own Righteousness , which was not in meer Ceremonials but in obedience & full conformity ( as they supposed ) unto the Righteousness , which they sought after , yea followed and hunted after Rom. 9 : 31. & 10. 3. ( 2. ) The doctrine of faith carrieth the same colour of opposition to the Moral Law , that it doth to the Ceremonial , in the point of justification . And it is not the doctrine of faith that carrieth any colour of opposition to the Ceremonial Law ; though the doctrine of the Gospel-administration doth ; else we must ●ay , there was nothing of the doctrine of faith , under the Law , or that old dispensation . 3. He saith . Though the moral Law were precisely here understood ; yet there is no necessity to say , that it is established by the Imputation of Christ's Righteousness : for , Some affirme , that the Law is therefore said to be established by faith , because faith compasseth & attaineth that righteousness , which the Law sought after , & could not attaine . 2. The Moral Law may in this sense be said to be established ; because faith purgeth the hearts of beleevers , & so promotes the observation of it . Ans. As for the first , I do not understand , what the meaning of it is . What is that Righteousness , which faith compasseth , and the Law sought after , and could not attaine ? It would seem to be nothing else but Holiness and Sanctification : and if so , the two make but one : and therefore I answere to this also , by saying to the Second . That albeit Subordinates can well consist together , & this sense needeth not thrust out our sense ; yet I judge , this is not the maine Objection , that Paul obviateth here : he reserveth a peculiar place for that hereafter , where he speaketh fully to it Chap. 6. & 7. But he speaketh of the establishing of the Law , both in its commanding power and Sanction ; for having spoken so much of justification by faith in opposition to justification by the Law ; and having said in the foregoing vers that the circumcision shall be justified by faith , and the uncircumcision through faith : and neither the one , nor the other by or through the Law ; some might have thought , that by his thus crying up of faith , and speaking so much of it , and only of it , as to justification , he was quite casheering and rendering the Law null & void : And therefore he answereth , That he is so far from making the Law void through faith , that he rather doth establish the same , as was shown above . 4. He saith . The Law may be said to be established by saith , in as much as the threatnings of the Law are by the doctrine of faith declared not to be in vaine , Christ's sufferings being a full confirmation of the force , efficacy and authority of the Curse of the Law. Ans. This is so fargood : But why shall not also His obedience be a full confirmation of the force , efficacy & authority of the commanding power of the Law ? This being principally intended in the Law , belongeth as much , at least , to the establishment thereof , as the Sanction . We assert not the one with an exclusion of the other ; but assert the establishment of both by faith : and thus the Law is by faith fully established , in all its parts & demands . 5. He saith . The best Interpretation is , that by the Law here is meant that part of the Old Test. which comprehendeth the writting of Moses , with those other books , whi●h together with the writtings of the Prophets , make up the entire body thereof , as it was used vers 21. and in this sense , the Law may most properly be said to be established by Paul teaching the Doctrine of faith , because it is fully consonant & agreable to those things , that are written there . Ans. But this sense is not the same with the sense of the word Law v. 21. for the Law there is mentioned , as distinct from the Prophets . And if that part of the Old. Test. be meaned , which is different from the book of the Prophets , what ground was there to think , that the doctrine of faith did more seem to cross what was con ained in the one , than what was contained in the other ? especially seing he had said v. 21. that the Righteousness , he spoke of , was witnessed both by the Law and the Prophets . And if both should be here understood , seing the Apostle did fully enough declare his mind as to that v. 21 . what ground is there to think , that he was called to remove that objection here againe ? And what imaginable colour can be from any thing that the Apostle spoke , in the foregoing words , for such an objection , as this ? This manifestly is nothing but a groundless invention of men , that know not else what to say . Thirdly Rom. 4 : 6. where mention is made of a Righteousness imputed without works , & that as the ground of a mans blessedness & justification : for it is of the blessedness of justification that the Apostle is there speaking , and he showeth , that this is attained , not by the works of the Law , but by an imputed Righteousness , which can be none else , that the Righteousness of God , spoken of in the preceeding Chapter ; or of Christ , who wrought the Redemption , and was set forth to be a propitiation through faith in his blood . Against this He excepteth pag. 140. saying 1. If we●will needs here understand a positive legal Righteousness , it is much more probable , He should meane a Righteousness consisting of such , or of such an obedience to the Law , as hath an absolute & perfect agreableness to every mans condition & calling respectively , than the Righteousness of Christ , which hath no such property in it . Ans. The Apostle speaketh of a Righteousness , and of a Righteousness imputed , and all Righteousness must consist in obedience to the Law , and in full conformity thereto : and seing it is said to be imputed , and not by our works , it must of necessity follow , that the Apostle is to be understood , as speaking of the Surety-righteousness of Christ. And if the Righteousness of Christ , who gave perfect obedience to the Law , and was constituted Mediator and Surety by the Father , and as such did give full Satisfaction both in obeying the Law , and in paying the penalty , be not such an obedience to the Law , as will serve every Beleevers turne , where else will the beleever finde a more adequat Righteousness ? Shall we think , that his act of saith , which is but one act of obedience to the Law , or an act of obedience to one command of the Law , hath a more perfect & absolute agreablness to every mans condition respectively , than the perfect obedience & Righteousness of Christ ! Let such beleeve this , as can . 2. He saith . The Righteousness , which God is said here to impute , is placed in Remission of Sins . Ans. That Imputation of Righteousness and pardon of sinnes do inseparably go together , is true ; and that the one proveth the other , is also clear from these words . But it is not proved , nor can it be proved , that Imputed Righteousness and Remission of Sins are the same ; seing it is obvious enough , that Righteousness is one thing , and pardon of sinnes is another distinct thing . No man will say , that a pardoned thiefe , is a Righteous man ; for that were as much , as to say , He was never a thiefe . It is true , by pardon He is no more obnoxious to the penalty ; the obligation to underlye that being now taken away : yet that will not evince , that He is a Righteous man : and there is still a difference betwixt him , and one that never was chargable with that guilt : this man , as to this , is indeed a Righteous man , but not the other . 3. He saith . The phrase of imputing Righteousness is best understood by the contrary expression of imputing sin ; & this signifieth either to look upon a person , as justly liable to punishment ; or to inflict punishment upon him , in consideration of sin . Therefore doubtless to impute Righteousness importeth nothing else , but either to look upon a man as righteous , or to conferre upon him the privileges , belonging to persons truely righteous . Ans. This is true , if we speak of a person , who is truely Righteous , antecedently unto this Imputation ; as the sinner is supposed to be truely a sinner antecedently unto this Imputation . But when sin is imputed to a Righteous person , or to one , who , before the imputation , was not guilty , nor looked upon as a Sinner , as Sin was imputed to Christ , the Holy and Righteous one , who knew no sin ; and as Sin through injustice , was imputed to Naboth , who was not guilty of what was laid to his charge ; Imputation , in this case , must import some thing else , than either of these two mentioned , and that antecedently to an holding of that person liable to punishment , or to a punishing of him , with consideration to that sin : thus before Christ could be looked upon , as a person liable to punishment , or could be punished for sin , by the Righteous God , sin must first have been imputed to Him , and reckoned upon His Score ; and that Righteously , because of His undertaking and willingly submitting to the debt , as Surety : as when Iezabel would have Noboth killed as a Malefactor , she first by injustice and indirect meanes , made him guilty of sin , & then held him liable to punishment , and dealt with him accordingly . So , upon the other hand , when Righteousness is imputed to a sinner ( as we all are sinners ) before He can be looked upon as a Righteous person , or be dealt with , as a Righteous person , He must first have a Righteousness imputed to him , and bestowed upon him : for how can God , whose judgement is according to truth , look upon a person as Righteous , and conferre privileges upon him , due only to such as are Righteous , who is not Righteous indeed ? Must He not first bestow a Righteousness upon him , & reckon a Righteousness upon his Score , to the end He may be just and Righteous , when He is the justifier of him that beleeveth ? Lastly He said . Here is neither peer nor peep of the least ground or reason to perceive , that by Righteousness , in this Scripture , should be meant the Righteousness of Christ. Ans. It is enough that the Text saith , Righteousness is imputed : for the man here spoken of , hath not a Righteousness of his own , as the Apostle hath proved in the preceeding Chapters , & doth here , take for granted : And therefore this Imputed Righteousness must be the Righteousness of another ; and it must be such a Righteousness of another as can found free Remission of Sins . And whose Righteousness else can this be , if it be not Christ's ? Is there any third competitour here imaginable ? must it not be the Righteousness of Him , whom faith goeth out unto & laith hold on , in order to justification ? Must it not be His Righteousness , who was the Mediator , who laid down the price of Redemption , & was a propitiation , as He told us in the preceeding Chapter ? Some men , in alleiging a difference , betwixt a Righteousness imputed to us Sinners , and the Righteousness of Christ , as if there could be any other Righteousness imputable to us , except the Surety-righteousness of Christ ; as they expresly in this joine with Socinians ( See Volkel de vera Relig. lib. 5. cap. 21. p. 565. ) & with Papists & Arminians ; so they declare themselves utter strangers to the Gospel ; yea greater strangers ; than those were , against whom the Apostle wrote , who took it for granted , that if any Righteousness from without , or that was not by any thing , which we do , were imputed , it behoved to be the Righteousness of the Mediator : And this , we may conceive , is the reason , why the Apostle doth not say , in so many express words , that it was the Righteousness of Christ ; for who could have thought of another ? Fourthly Rom. 5 : 19. a place , with its whole contexture pregnant for our purpose : for the Apostle is not onely here confirming , but also illustrating this whole matter , from the Imputation of Adam's Sin unto his posterity ; & after many various and emphatick expressions , used there-anent from vers 12. and forward , he saith here vers 19 ▪ for as by one mans disobedience , many were made Sinners ; so by the obedience of one shall many be made righteous . Socinus de Servat . lib. 4. cap. 6. is so bold as to tell us , That he supposeth , there is nothing written in the Scriptures , that hath given us a greater occasion of erring , than that comparison betwixt Adam & Christ , which Paul made & did prosecute at length here . And he would cleare to us the comparison thus , That as by Adam's Sin & disobedience , it came to passe , that all men were condemned and died ; so by Christ's righteousness and obedience it came to passe , that they wero absolvod , and did live : for Christ by His own Righteousness and Obedience , by vertue of the decree of God , did penetrate the heavens , there to reigne for ever , and there he begote eternal life and everlasting blessedness both to Himself , and to His. How aliene this is from the whole of the Apostle's discourse , needs not be declared , seing there is not one word giving the least hint of the Apostle's designe to be , to declare how & what way Christ obtained power and authority to save : Yet He goeth on to tell us , That as Adam's fault made him guilty of death , whence it came to passe , that all mankind , that are procreat of him after that guilt , is obnoxious to death : so Christ by His Righteousness purchased to Himself eternal life ; whence it cometh te passe , that who ever are procreat of him , partake of this life . But He never once taketh notice , that Paul giveth for the ground of all mankind's becoming guilty of death , their sinning in him vers 12. even such , as had not sinned after the similitude of Adam's transgression vers 14. yea , in every verse this cause is noted , or pointed at : & it being Notour of it self , that ifall mankind did sin in Adan , Adam's sin must be imputed unto them ; so Christ's Righteousness must be imputed unto all His , inreference to their justification , & that with a much more . Let us now see what Iohn Goodwine excepteth pag. 142. &c. It is not here ( said He ) said , that by the Imputation of Adam's disobedience , men are made formally Sinners , but simply sinners , that is , either obnoxious to death and condemnation , or else sinners by propagation , not Imputation . Ans. This is the same upon the matter , with Bellarmin's answer de justif . lib. 2. cap. 9. & here we have a distinction proposed without any explication , to wit. betwixt simply sinners , and formally sinners ▪ And what can he meane by formally sinners ? possibly he meaneth that , which otherwise is expressed by inherently sinners : And if so , though Adam's posterity , so soon as they come to have a being , have an universal corruption of Nature convoyed by propagation ; yet that is not it , which is properly said to be Imputed : for that which is imputed , is the guilt of Adam's sin , whereby they become sinners , that is guilty legally , and so obnoxious to punishment , death & condemnation : & this is enough for us ; for as the posterity of Adam have the sin of Adam so imputed to them , that they become guilty and obnoxious to wrath ; so Beleevers have the Righteousness of Christ imputed unto them , and they thereupon are accounted legally righteous . ( 2 ) Whileas he will not grant , that Adam's posterity are sinners by imputation , he joineth with the Socinians , who turne these words vers 12. 〈◊〉 not in whom ; but because , or whereas , which the Ethiopick version doth better sense , saying . Because that sin is imputed unto all men , even unto them who know not what is that sin ; And the Arabick turne thus , seing all have now sinned : and the Syriack word is Behi , or Bhi , which may as well be interpreted in whom , as because . And in several other places , this praeposition so construed , as here in the Greek , hath this same import ; as Mark 2. 4. Luk 5 : 25. & 11 : 22. Rom. 6 : 21. Phil. 4 : 10. 1. Thes. 3 : 7. But enough of this here , seing that matter is sufficiently cleared by the orthodox , writting against the Socinians ; and we have also spoken of it against the Quakers . Againe saith He , Neither doth the Apostle here oppose unto , or compare the Obedience of Christ , with the disobedience of Adam , as one Act unto or with another ; but as Satisfaction to and with the provocation ; or the Remedie to and with the disease . Otherwise he should make sins of Omission to be no disobedience , be cause Omissions are no Acts. Ans. The Apostle so compareth the Obedience of Christ with the disobedience of Adam , as the Satisfaction with the provocation , or as the Remedie with the disease ; as that withall & chiesly , he cleareth up the manner & way thereof to be by Imputation , thus , That as Adam's sin of disobedience ( which includeth both Omission & Commission , being a Violation of the Law , & of the Covenant ) was imputed to his posterity , & they hence became guilty & obnoxious to death , yea & were punished with original Corruption , ( which cometh by propagation ) & the consequences thereof ; so Christ's obedience , which was full & compleat , is imputed unto Beleevers , whereupon they become Righteous , in order to their recovery out of their Natural state of sin and misery . Further He saith , By that obedience of Christ , whereby it is here said , that many are , or shall be made Righteous , that is jus●ified , we cannot understand that Righteousness of Christ , which consists only in obedience to the Moral Law ; but that Satisfactory Righteousness , or obedience , which He performed to that peculiar Law of Mediation , which was imposed upon him , and which chiesly consisted in his sufferings . Ans. By the obedience of Christ unto the Law of Mediation , strickly so taken , as distinguished from His obedience to the Moral Law , beleevers could not be made Righteous , as the posterity of Adam are made sinners by his disobedience ; for that could not be properly imputed , as this is , as hath been shown ; & so Paul's similitude should halt . But ( 2. ) Why is Christ's obedience to the Law of Mediation set in opposition to His obedience to the Moral Law , seing this was a part of that , & unto this He obliged Himself , in undertaking the Mediation . Was He not by the Law of Mediation bound as well to give obedience to the Law , as to suffer the penalty ? And was He not obliged to both , as Surety , in room & place ? And then why may not both be imputed unto them ? ( 3. ) Why should obedience here be thus restricked to the Law of Mediation ? He addeth two reasons , but neither are valide . The 1. is this , Because otherwise the opposition ●etwixt Adam's disobedience , which was but one single Act , and Christ's Obedience , if it were his universal conformity to the Law , would not hold . Ans. This same man told us in his former exception , That Christ's obedience , in respect of Adam's disobedience , was considered & opposed , as the Satisfaction to the provocation , & as the Remedie to the disease : now if this be true , Christ made Satisfaction for no provocation , but for that single act of eating the forbidden fruit : & what He did & suffered should be only a Remedie for that one distemper : & if so , how shall the rest of the Provocations and diseases be taken away ? or are there no more Provocations or diseases ? ( 2. ) Adam's disobedience was no Single act of disobedience ; but a disobedience including the breach of the whole Moral Law : Saith not Iames , that he who offendeth in one , is guilty of all ? Iam. 2 : 10. & prove it too , in the following vers ? The 2. is this , The Effect that is here attributed to this obedience of Christ , to wit , justification , or Righteous making of many , is constantly appropriated to the death & blood of Christ. Ans. This that is attributed to the blood & death of Christ elsewhere , to wit , our justification , sheweth , that the death of Christ is not understood exclusively ; for by His death , exclusivly considered , we cannot-be made Righteous ; for the Imputation of another's suffering , though it may exeem from death & suffering ; yet it cannot constitute Righteous , in reference to the commanding Law. ( 2. ) The death of Christ must not be looked on , as one act of obedience ; but as including all His foregoing acts of obedience , belonging to His State of humiliation , whereof His death was the crowning piece ; & so as including as His whole suffering ; so His whole obedience to the Law , under which he was made : for He is said to have been obedient unto death , even unto the death of the cross Phil. 2 : 8. not that the death of the cross was all His obedience , as it was not the whole state of His humiliation , but the terminating remarkable act thereof ; as it was not all His suffering , His whole life being a life of suffering . ( 3. ) If this obedience be understood of this one act of obedience in His dying , & justification be looked upon , as the effect of this only , what shall become of His Soul-sufferings , while He was in an agonie in the garden ? But if the act of obedience in His death , include these , why not His whole state of humiliation ? And if it include all this , why not also His obedience to the Law , seing His being made under the Law , belongeth to His state of humiliation , as the Apostle tels us Gal. 4 : 4. He excepteth furder , saying , Suppose , that by the obedience of Christ , we should here undorstand , His active obedience to the Moral Law , yet it will not hence follow , that men must be justified , or made Righteous by it , in such a way of imputation . Ans. If by Christ's obedience to the Moral Law , we be made Righteous , as the posterity of Adam were made sinners by the disobedience of Adam , that obedience of Christ must necessarily be imputed to us , as Adam's disobedience was imputed to his posterity : for there is no other way imaginable . Let us hear his reason to the contrary . For certaine it is ( said he ) that that justification or Righteous-making , whereof the Apostle speaketh vers 19. is the same with that , which He had spoken of v. 16 , 17 , 18. Now that Righteousness vers 17. is described vers 16. to be the gift ( i.e. the forgiveness ) of many offences i.e. of all the offences , whereof a man either doth , or shall stand guilty of before God , unto justification : and evident it is , that that Righteousness &c. cannot stand in the Imputation of a fulfilling of the Law. Ans. ( 1. ) Though making Righteous and justification be inseparable ; yet they are not formally one & the same ; but Righteous-making ( to wit by Imputation ) is antecedent unto justification , & the ground thereof , as becoming sinners is not formally to be condemned , but is prior to it , & the ground thereof . ( 2. ) That free gift mentioned vers 16. is not free forgiveness , but is that , which is opposite to judgment , or guilt , or reatus , tending to condemnation ; & so is the same with that which is called the Grace of God , & the gift by Grace vers 15. and the gift of Righteousness vers 17. which is in order to justification & free pardon . As therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , guilt is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation ; but tendeth thereunto ; so neither is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification , but leadeth thereunto , & is followed therewith . ( 3. ) Nor can the Adversary Himself take these words vers 16. the free gift is of many offences , to be the same with free pardon of many offences , else he must say , that this free pardon goeth before justification & consequently is not justification it self , as he saith else where ; for the text saith , that the free gift is of many offences unto justification ; as judgment or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was antecedent to condemnation . ( 4. ) So then , the true meaning is , that the free gift of Righteousness hath respect unto many sinnes , to the end , that justification & pardon , that followeth thereupon , might be full , whileas the guilt , that was imputed to Adam's posterity , had respect only to his first breach of the Covenant , for which all were made obnoxious to condemnation . Lastly He saith . It is but loose and unsavoury argueing , to reason from a thing simply done , to a determinat manner of doing of it : so is it to reason from being made Righteous , to a being made Righteous by Imputation . Ans. The particular manner or way how we are made Righteous , is aboundantly signified by our being made & constitute Righteous by the Righteousness of another , who was our Head , Representative & Surety : & that because it can be imagined to be no other way , than by Imputation . And Further , the whole discurse of the Apostle here , & particularly the comparison so much here insisted upon , putteth the matter beyond all debate . As Adam's sin was imputed to his posterity , whereby all were accounted sinners , & dealt with as such , even as guilty , by reason of Adam's act of sin : So Christ's Righteousness becometh ours by Imputation , & we are made Righteous & accounted such & dealt with as such , upon the account thereof . No man can imagine , how one shall be accounted guilty , & punished as guilty of a sinful act , done by another , unless the guilt of that sinful act be imputed to him ; so no man can imagine , how one can be accounted Righteous , & dealt with as such , upon the account of the Righteousness of another , if that Righteousness of the other be not imputed to him . And beside , This is called a gift , a free gift , & a free gift of Righteousness , & a free gift of Righteousness received , which fully pointe forth this Imputation , which we contend for . Fiftly . Rom. 8 : 3 , 4. For what the Law could not do , in that it was weak through the flesh , God , sending His own Son , in the likeness of sinful flesh , & for sin condemned sin in the flesh , that the Righteousness of the Law might be fulfilled in us . The Law could not help a sinner from under the Curse , nor unto the recompence of reward , because it was weak through the flesh , through the sin & corruption of man , whereby he could not give right and full obedience thereunto . And therefore God sent His Son , in the likeness of sinful flesh , who by His obedience & suffering , in His state of humiliation , took away the sting of death , & the strength of sin , by satisfying all the demandes of the Law , the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the jus & right of the Law , which consisted in yeelding full & perfect obedience , & in making full Satisfaction for the violation committed : for the Law said , cursed is every one , that continueth not in all things , which are written therein , to do them Deut. 27 : 26. Gal. 3 : 13. And the Righteousness , which is of the Law , is , that the man , who doth these things , shall live by them . And this was so ordered , that the Righteousness of the Law , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law , the jus and demand of the Law mentioned , might be fulfilled in us , that is , in our Nature , by the Redeemer & Surety , who did & suffered all this in & for His own . The Ethiopik Version is a clear commentary , and when we were impotent to do the commands of the Law , God sent His own Son for that sin , who took on our body of sin , & condemned sin it self in our body , that he might justifie us , & be propitious unto us , and that so he might fulfill the work of the commands of the Law for them , who walk in the Law of the holy Spirit . Let us now see what John Goodwine excepteth p. 145. &c. He saith . ( 1. ) Some understand this rather of Sanctification , than of justification ; & by the fulfilling of the Righteousness of the Law , that Evangelical obedience to the precepts thereof , which all those , that truely beleeve in Christ , do in part performe , and desire and strive to performe more perfectly . Ans. Gospel justification & Gospel-Sanctification agree well together , and Christ is the true foundation & cause of both . But that this is to be understood rather of justification , appeareth hence . ( 1. ) That this is a further explication & confirmation of what was said vers 1. There is therefore now no Condemnation to them , which are in Christ Iesus ( 2. ) all that measure of Sanctification , which the Saints through Grace attaine unto here , cannot be called a fulfilling of the Righteousness of the Law , the Lawes demands are not thereby satisfied ; for it calleth for perfect obedience , which none of the Sanctified can give . ( 3. ) If this were understood of Sanctification , why are these words added , who walk not after the flesh , bue after the Spirit ? 2. He said . By the Righteousness of the Law , which is here said to be fulfilled in beleevers , cannot be meant the Righteousness or active obedience of Christ imputed , because it must of necessity be such a Righteousness and such a fulfilling , as may be apprehended as a proper and sutable effect of Christ's condemning sin in the flesh , as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declareth . But it is unpessible that the active obedience of Christ , or the imputation of it , should be any proper effect of condemning sin in the flesh , that is of the abolishing or taking away the guilt , or the accusing and condemning power of sin ; for when the guilt of sin is purged away , there needeth no other Righteousness , nor Imputation of Righteousness for justification . Ans. ( 1. ) Christ's obedience & Suffering need not be distinguished , both being done in His state of humiliation , and belonging-thereto , & both being necessary to answere the demand of the Law , which we did lye under : Christ performed both , to the end the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or jus & right of the Law might be ful●illed in us , and for us , by this Surety . And before guilt be purged away , we must have both imputed to us ; for justification by saith must not make the Law void , but rather establish it . ( 2. ) Neither is this vers 4. to be looked on , as holding forth the end of that , which did immediatly preceed in the end of vers 3. or of Christ's condemning sin in the flesh ; but rather as a further end of God's sending His Son in the likeness of sinful flesh ; or as a comprehensive end of all that was mentioned before . 3. He saith . That clause in them still notes either a subjective inhesion of some things in persons , or else some kind of Efficiency . But the Righteousness of Christ is Subjectively and inherently in Himself only ; nor are we the workers of this righteousness . Ans. Though the Righteousness of Christ be subjected in Him only , & wrought by Him alone : yet the same being imputed unto Beleevers , the Righteousness of the Law may be said to be fulfilled in them because by faith they are in Christ , & Christ is in them : and in them , is as much , as for them , or upon them , or on their account ( as this same person hereafter granteth , in a like case ) & so it is accepted of God for all ends , as if it were performed by them ; & so it is fulfilled in our nature , for for this end , He came in the likeness of sinful flesh . 3. He saith . If by Righteousness of the Law we understand that entire obedience , which every beleever , according to the great variety of their several conditions , callings , & relations stand bound to performe , it cannot be said to be fulfilled in them , by the imputation of Christ's righteousness : for every beleever is bound to many moe particular acts , than can be found in all that golden Catalogue of works of Righteousness performed by Christ. Ans. If the works of Righteousness , performed by Christ , shall not be a compleat Righteousness , that can Satisfie the demandes of the Law , where shall beleevers get a compleet Righteousness ? Shall their poor imperfect obedience , wherewith themselves are not satisfied , but complaine much of , and mourne for , be a more perfect & compleat fulfilling of the Righteousness of the Law , than was the perfect obedience of Christ , with which the Father was well pleased ? Or shall the single & weak act of their Faith ( as this Author saith ) be a more entire fulfilling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law , than the Catalogue of the works of Righteousness , performed by Christ ? What probable ground is there for this imagination ? ( 2. ) Christ's obedience was perfect , & the Law-giver was satisfied there with , & accepted of it , in the behalfe of all the chosen ones , & all their defects & sinnes , in their various conditions , callings & Relations , were done away by the Satisfaction made by Christ : so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law was perfectly fulfilled , in their behalf ; & this being imputed unto them & received by faith , no more is requisite unto a stateing of them into a state of pardon & right to glory . 5. He saith . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not obedience to or conformity with the Law , but rather that justification , which was the end and intent of the Law , or rather that jus , or right , or Law ( as it were ) of the Law. Ans. But all this will not weaken our Argument : for that right , jus , or demand of the Law was , as to us now sinners , both Satisfaction for transgressions committed , and full and compleat obedience ; & till both were done & performed , there could be no justification of sinners : and so this rather establisheth than hurteth the doctrine of Imputation , whatever he may imagine . 6. He saith By the word Law , cannot necessarily be understood the Moral Law for 1. The weakness of the Law extends also to the judicial and Ceremonial . 2. The jewes , to whom he specially addresseth himself , in all this disputati●n , built as much on the observation of the Ceremonial Law. 3. The Moral Law , though perfectly observed , could not have justified all men , at least , not the jewes , who were obliged to the observation of other Lawes . 4. The Imputation of the observation of the Moral Law would not have served for the justification of the jewes , who were under the transgression of , other Lawes . Ans. It wi●● satisfie us , if by the Law here be understood , that universal Rule of Righteousness , which God prescribed unto men , & that certainely is the Moral Law , whereof , as to the jewes , the Ceremonial & judicial were a part , or were reduced unto : & particularly the Ceremonial Law , being God's instituted worship , they were obliged to observe it by vertue of the Second command . And thus both the Exception , & all the Reasons confirming it , evanish : for ( 1. ) we take not the Law here so narrowly , as to exclude the other lawes , which God gave to the jewes , seing they are all reduced there unto , & comprehended thereunder . ( 2. ) Paul is here mainly writting for Information of the Gentiles , the Church of Rome ; & though there might be some jewes among them , & what he saith may be also for their use : yet this will not prove that by the Law , he understandeth any other , than that perfect rule of Righteousness , which God gave unto them , comprehending these other Lawes , as appendices thereof . ( 3. ) The Moral Law , thus taken , if observed , could have justified even jewes , if we suppose they had not been born sinners . ( 4. ) Christ having fulfilled all Righteousness , His Righteousness was an observation of this Universal Law : & therefore the Imputation thereof can serve for the justification both of jewes & Gentiles . Lastly He saith . The clear meaning of the place seemeth to be this , That that justification , or way of making men Righteous , which the writings of Moses prophefied of long since , to wit , by faith in the Messiah , might be accomplished , made good , and fully manifested in us , or upon us , viz in our justification , who by an eminency of holiness in our lives , above the straine and pitch of men under the Law , give testimony unto the world , that the Messiah , the great justifier , is indeed come into the world , and having suffered for sin and overcome death , hath poured out the Spirit of Grace aboundantly upon those that beleeve . Ans. ( 1. ) To take the Law here for the meer writtings of Moses , & then to Interpret the fulfilling thereof , as is here done , is to exclude the witnessing of the Prophets , which Paul expresly mentioneth Rom. 3 : 21. ( 2. ) What could this contribute to prove , that there was now no condemnation to such , as were in Christ Jesus , among the Gentiles ? ( 3. ) How can this be a proof of what was said vers 3. foregoing ? ( 4. ) How can this be the end of Christ's condemning sin in the flesh , as himself said it was , Except 2 ? ( 5. ) He told us before , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did properly Signifie jus , right , or Law of the Law , now I pray , what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this jus , right , of Moses's writtings ? And how is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o● Righteousness fulfilled ? ( 6. ) What then can be meant by the weakness of Moses's writtings ? or how could they be said to be weak through the flesh ? ( 7. ) And how could God be said , by this Interpretation , to send His Son in the likeness of sinful flesh , because Moses's writtings were weak through the flesh ? ( 8. ) I see then , in us may import the same that upon us importeth , though it was excepted against formerly , as we heard ( 9. ) It seemeth by this Interpretation , that there was no Eminency of holiness or walking after the Spirit , among those , who were under the Law ; which is utterly false ▪ ( 10. ) Christ , by His coming , did not only fulfill Moses's writtings , but also all the predictions & prophecies , many of which are else where to be found , than in Moses's writtings . Yet to fortifie this Audacious & groundless Interpretation . He tels us 1. That this Interpretation ( as far at least , as ●oncerneth the clause in question , that the Righteousness of the Law might be fulfilled in us ) is confirmed by the sweet proportion between , such a fulfilling &c. as the effect , & that sending of Christ &c. as the cause or meanes thereof . Ans. But before this proportion appear to be so sweet , it must be shown to us , what proportion there is hereby kept with the manifest scope of the Apostle , which is to cleare & explaine , how there is now no condemnation to them , which are in Christ Jesus , notwithstanding of the weakness of the Law , through the flesh . As also it must be shown to us , what interest these words , for what the Law could not do , in that it was weak through the flesh , have , or can have , in this Interpretation : for a proportion , that suiteth not all the parts of the Text , is but a disproportion , being a plaine perversion of the true meaning of the words . He tels us . 2. In this Interpretation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled hath its proper & genuine force , which is to signify the accomplishment , making good , or full manifestation of a thing , which before was only promised , or foretold . Ans. Not only the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in another sense than is here alleged , as we see Rom. 13 : 8. Gal. 5 : 14. but the very verb in the same Tense & Mood , that is here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , to import some other thing , than a fulfilling of what was promised , as we see 2. Cor. 10 : 6. when your obedience is fulfilled , that is , perfected , established & confirmed . So Ioh. 15 : 11. & that your joy might be full , or fulfilled , that is , might be aboundant and full in all points , and upon all considerations . So Luk. 22 : 16. untill it be fulfilled in the Kingdom of heaven , that is , perfected . He tels us . 3. The Righteousness of the Law here must be the same with that mentioned . Rom. 3 : 21 , 31. Ans. The Righteousness of the Law here , is the Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jus , right & demand , which was Satisfied by what Christ , the Surety , did & Suffered . But that Righteousness , mentioned Rom. 3 : 21. is the Righteousness of God , or of Christ , which he performed , to Satisfie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Righteousness of the Law ; & so they are not the same formally , this being the obligation , & that the payment . It is true , the Law here & Rom. 3 : 31. is the same ; & that maketh for us , as appeareth by our foregoing Vindication of that place . He tels us ▪ 4. By this Interpretation , this passage is of perfect Sympathy with those Rom. 3 : 21 , 22 , 25. Ans. This also will make for us , as appeareth by our foregoing Vindication , where this gloss was rejected : & I wonder , how he could imagine such a perfect agreement , seing there mention is made of the Prophets , as well as of the Law , giving countenance to Gospel Justification : but here by his Interpretation , only the Law of Moses is understood : where then will he make his harmony appear ? And what would he hence inferre ? 1. ( saith he ) That the righteousness of God , that is , the way that God holds for justification of men , stands in remission of sins Ans. Of this we have hithertill seen neither peer nor peep : pardon of sins hath no affinity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legis , the righteousness of the law . 2. Saith he That this righteousness or justification of his is witnessed , that is , asserted & vindicated by the law , that is , the writtings of Moses . Ans. Neither is Righteousness & justification one & the same thing , as we said above , nor are the writtings of Moses all the law & the prophets . Neither is witnessed by the law the same , with fulfilling of the law . 3. Saith he , That this way was not manifested , declared , or fulfilled , that is , fully revealed to the bottom & foundation of it , till the coming of Christ , & dying for sin . Ans. What ever truth be in this , there is no foundation for it here , but in his Imagination ; as is manifest from what is said . And thus this place is vindicated . Sixtly . He mentioneth next , that he may except against , Rom. 9 : 31 , 32. But why is not vers 30. mentioned ? Is it because the matter is there too clearly hold forth ? The Apostle doth there expresly say , That the Gentiles , which followed not after righteousness , That is , did not pretend to justification by the●r own works ; nor once think , by their own works to patch up a righteousness , wherein they might appeare before God , and be absolved ) have attained to righteousness . even the righteousness which is of faith ( that is , have a righteousness imputed to them , & they made possessours there of by faith , laying hold upon it ) But Israel ( as it followeth vers 31. ) who followed after the law of righteousness , hath not attained to the law of righteousness , ( That is . Isra●l , who conceiting their own works , & crying them up , and seeking after Absolution , justification & life , by the law of righteousness , and their conformity thereunto , & that with all earnestness & eager persecution , have not attained to that , they were pursueing after ) vers 32. Wherefore ? because they sought it not by faith , but as it were by the works of the law ( that is , They would not submit to the Gospel-way of justification , through the righteousness of Christ , laid hold on by faith ; but would still be essaying the way of works ; though all they did , was rather a shadow of obedience , or of conformity to the law , than a true performance of what was commanded . ) The Aethiopick Version , though a corrupt Translation , yet hinteth something of the true sen●e , saying , But Israel , following after their law , could not be justified because they did not performe compleatly the commands of the law . Wherefore ? Because the law doth not justifie , but only is by faith , which perfecteth the accomplishment thereof . And we may further notice here , that what the Apostle , when speaking of the Jewes , calleth the law of righteousness , he called , while speaking of the Gentiles , simply Righteousness : and what he there called the righteousness of faith ; he here , speaking of the jewes ▪ calleth by faith , in opposition to the works of the law . What excepteth Mr. Goodwine ? He saith 1. That by the law of righteousness here cannot be meant the moral law , or any law : for God had prevented them with the gift of all these , so that they needed not have soughs after them . Ans. But Cal●in thinketh there is an Hypallage here , & the law of Righteousness is put for the Righteousness of the law . And if we take the law of Righteousness here for the law of that law ( as he himself spoke above ) that is that forme of righteousness and holiness , which the law called for , will not this satisfie ? But the matter is plaine , Their fault was , that they sought after a righteousness , by their owne obedience to the law ; & neglected that righteousness , which the Gentils attained by faith , viz. the Righteousness of Christ , at whom they stumbled , vers 32. 33. And the Righteousness of God , of which they were wholly ignorant , Rom. 10 : 3. This was not a simple endeavour of keeping the law ( as he hinteth in the following words , where he would preoccupy this objection ; and then tell us , that this study could be no cause of their coming short of righteousness , as Christians are never further off from justification , by keeping the commands of God ) but a proposeing of that designe of attaining a Righteousness by their own works , whereby alone they might be justified . And when Christians endeavour after holiness , but not from Gospel-principles , nor upon Gospel-grounds ; but to the end they may attaine unto a Righteousness of their owne , by their works of obedience ; they prejudge themselves of justification : for thus they do not lay hold on Christ , but reject Him , and stumble at that stumbling stone , that is at Christ , who is the end of the law for righteousness to every one that beleeveth , Rom. 10 : 4. 2. He faith , neither Calvine , nor any other restaine the law to the Moral law . Ans. Nor do we so restraine it to that law , strikly so taken ; but comprehend thereby all that God prescribed for a righteousness ; and this is the Moral law , in its full sense ; the ceremonial & judicial being parts thereof & appendices thereto . 3. He saith , There is no reason to limite this to the Moral law only , for the jewes sought righteousness by the Ceremonial also . Ans. This is but the same with the former ; and we have told him , that the Ceremonial law was then enjoined by the Moral law ; & so the Moral law did comprehend it , so long as the Ceremonial law was unrepealed . And whatever law it was , their seeking of righteousness by it , and their refusing of Christ and his Righteousness went together ; and they so pursued after it , that they sought Righteousness by their obedience to it ; and did not seek by faith after Christs Righteousness , nor would they submit thereunto . 4. He saith , The righteousness of the Moral law alone , suppose they should have attained to it by beleeving , could have stood them in no stead , they being bound also to the observation of the Ceremonial law . Ans. This hath been answered before . Christ fulfilled all righteousness , and satisfied that law of righteousness , which was an Universal Rule of righteousness ; & so comprehended the ceremonial lawes , so long as they were in force : so that if they had forsaken their own righteousness , and embraced by faith the righteousness of Christ , they had been certainely saved ; & the Imputation of this Righteousness had made them up . Lastly , he saith , The clear sense is , that the law of righteousness is justification it self , or righteousness simply and , indefinitely taken , which the jewes seeking to attaine to by the works of the law , that is , by themselves , & the merites of their own doings , and not by faith in Iesus Christs , lost Gods favour and perished in their sinnes . Ans. ( 1 ) That the jewes sought after justification by the merites of their own works , otherwise than merites are included in all works , is not manifest , in this place . ( 2 ) Otherwayes this may passe for part of the sense , for by faith he understands the act of faith it self , as our righteousness , & not the Righteousness of Christ , which faith laith hold on , or faith as laying hold on & receiving a Surety-righteousness , which is here imported , when the contrary is expressed of the jewes , & of them it is said , that they stumbled at that stumbling stone ; & in the next chapter it is said , they would not submit themselves unto the righteousness of God. What he addeth , as a confirmation of this interpretation , is to no purpose , for he speaketh nothing to cleare the maine thing in doubt ; but all is to prove , that by the law of righteousness , Righteousness is meaned ; which is not denied : & withall he taketh for granted , what is not proved , & hath been denied , viz. That Righteousness and Justification are one & the same thing . Seventhly , Rom. 10 : 3 , 4. A passage cleat & pregnant for our purpose , where the Apostle is but prosecuting the same purpose , as to the jewes , and shewing whence their disappointement & missing of that came , which they so earnestly endeavoured after , viz. A righteousnss by which they might be justified before God : for ( saith the Apostle ) they being ignorant of Gods Righteousness , and going about to establish their own righteousness , have not submitted themselves unto the Righteousness of God : for Christ is the end of the law for righteousnes to every one that beleeveth . There is a Righteousness here called Gods Righteousness , which is opposite to , & inconsistent with mens owne righteousness , that is , all that is done by them in conformity to the law of God , as a righteousness , whereupon to be justified : yea , so great is this opposition , that who ever laboures most to establish & set on foot his own Righteousness , or to seek after a Righteousness by his own performances , is furthest from the Righteousness of God , as being both ignorant thereof , and in pride refuising to submit thereunto . This Righteousness of God is explained vers 4. to be the end of the law , that is , the full righteousness , which the law , in its primitive institution , called for , & which is the accomplishment of the lawes designe , as proposed to be a Rule of Righteousness , and the condition of life promised , upon the performance thereof . And Christ is said to be this end of the law for righteousness . He , by yeelding perfect obedience , hath brought forth a righteousness , in which the law hath its End , And Christ is this , to every one that beleeveth , the righteousness being made over unto them , who beleeve , and by faith lay hold on him ; which , because the Gentiles did , they therefore attained to this righteousness , Rom. 9 : 30. Mr. Goodwine , pag. 137. &c. excepteth several wayes , 1 There is ( saith he ) no coloure of Reason , that by the law here should be meaned precisely & determinatly the Moral law ; because the jewes never dreamed of justification by this law only , but chiefly by the Ceremonial law . Besides , vers 5. he citeth that description , which Moses giveth of the righteousness of the law not out of any passage of the Moral law ; but out of the heart , as is were of the ceremonial law , Lev. 18 : 5. Ans. The first part of this Exception hath been often answered : we take not the Moral law so precisely & determinatly , as not to include , as parts or appendices , all other lawes given by God. And the last part of this Exception will say nothing , unless he think , this law is precisely & determinatly to be understood of the Ceremonial law , excluding all others , & especially the Moral law , taken as distinct from judicial and ceremonial . But why doth he say , that this description of the righteousness of the law is taken out of the heart of Ceremonials , seing in the place cited , both before and after the words , morals are mentioned ? yea that whole Chapt. is taken up , in rehearsing morals . Except 2. Neiter is it any wayes agreable to truth , that the Righteousness of Christ imputed to beleevers , should be called ; the end of the moral Law , for no Law , considered simply as such , is any cause or meanes of justifing a person , than by the observation of it self ; & consequently justification by Christ cannot be conceived to be the end of the moral Law : for nothing can properly be said to be the intent or end of a thing , but that which in likelyhood may be obtained by it . Now it is impossible that justification by Christ should be procured by the moral Law. It may be said , with a for more favourable aspect to truth , that Christ is the end of the Ceremonial Law ; yet not simply considered , as a Law , but as comprehending in it such & such usages & rites typifying Christ. Ans. ( 1. ) This whole Exception looketh with a very ill favoured aspect both to truth & modesty : For its scope & drift is not so much against the truth which we maintaine , as against the Apostle Paul himself , & against the language of the Spirit of Lord ; for it faith this in effect ; that either the Apostle spoke not truth , or spoke not good sense , when he said , that Christ was the end of the Law : for ( to use Mr. Goodwin's reason ) as nothing can be properly said to be the Intent or end of a thing but that which in likelihood may be obtained by it ; so nothing can be said to be the Intent & end of a Law , but what in likelihood may be obtained by it : But how can any think , that Christ can be , in any likelihood obtained by the Law ? ( 2. ) But we say not , that justification by Christ is had by the moral Law : yet , why the righteousness of Christ , consisting in perfect obedience to the Law , & in full answering of the same , in all its demands , may not be called the end or fulfulling of the Law , I see not ; especially seing the Apostle saith expresly , that Christ is the end of the Law for righteousness . The question being moved about a Righteousness , required by the Law , & this not being to be found in Man's obedience , but in Christ's , who was the end of the Law for righteousness , the Law hath its full accomplissement in him also when He suffered , & satisfied the Sanction of the Law , the Law had satisfaction , or the Law-giver rather , & the Law its end & accomplishement , Now this Righteousness of Christ being imputed to beleevers , they are thereupon justified , & the Law is satisfied . And though the Law because it was weak throuw the flesh , could not bring about this righteousness , & this end , in us ; yet Christ having answered all the demands of the Law , & given full Satisfaction both in point of obedience , & in point of Suffering , the Law hath its full accomplishment in Him , & that End , which is here meaned ( 3 ) We do not say , that the Righteousness of Christ , imputed to beleeleevers , is , or is called , the end of the moral Law : but that Christ came , & was made under the Law , that He might answer all the demands thereof ; & both satisfie for its violation , & yeeld perfect obedience unto its commands ; & so fulfill it in all points : So that it had its end & accomplishment in & through Him , & what He did & suffered : & that He submitted Himself hereunto , that He might make up a righteousness , wherewith the Law should be satisfied , for the justification of Believers . ( 4. ) Though the Moral Law , nor no Law , considered in it self , can be any cause or meanes of justifying a person , otherwise than by the observation of it self ; & though justification by Christ cannot be conceived to be the end of moral Law : yet in Christ's obedience & Suffering , the Law may be said to have received its Accomplishment and Satisfaction ; & thereby a compleat Righteousness may be said to be obtained for all Believers . Except . 3. The Greek Expositors make Christ in this sense , to be called the end of the law for righteousness , because he performed , or exhibited unto them that , which the law propounded to it self , as its end , & would have performed , but could not , to wit , their justification . Ans. Seing the law ptopounded their justification , as its end , only by the perfect observation of it self , or by a full & perfect conformity unto it , Christ cannot be called the end or accomplishment of the law , unless He had performed all that , which the law required : nor could He be called the end of the law for righteousness , unless He had fully satisfied the law ; and thereby made up a Righteousness , in the behalfe , & for the behove of Believers , to whom it being Imputed , they might be accepted , & justified upon the account thereof . And this righteousness , where with the law was satisfied , & wherin it had its full accomplishment , is , I grant , exhibited in the Gospel , to the end , that all , who would be justified , may lay hold on it , receive it , & rest upon it , as the only righteousness , in and through which they desire to be accepted , and to stand before God , the righteous judge . Except . 4. Some conceive , that Christ is said to be the end of the law , &c. Because the law , by convinceing men of sin , and exacting of them a Righteousness , which it doth not enable them to performe ; & againe by threatning & condemning them for the want of it , it doth as good as lead them by hand to Christ by whom they are freely justified . But neither doth this seem to be the meaning of the place . Ans. Seing he himself is not satisfied with this interpretation , he might have forborne to have added it . But as for the interpretation it self , I judge the thing said to be true , and that it hath a subordinat aspect unto what we have said ; & holdeth forth part of the truth ; though it be not a plaine and full exposition of the place : for there is mention made here of a Righteousness of God , which the jewes neither understood , not would submit unto : but in opposition to this they went about to establish their own righteousness , that is , to seek after a righteousness by their own works , or by their own obedience to the law ; & therefore did misse their end : for this righteousness , which they were seeking after ▪ & which they could not attaine unto , by all their own acts of obedience ; that is , a righteousness , that was a perfect obedience & conformity to the law , & withall a Sufficient compensation & Satisfaction for the breaches of the law , already committed , was only to be found in Christ , who is the end of the law for righteousness , that is , made full Satisfaction for the breaches committed , and performed compleat and perfect obedience , which the law did principally require ( what ever other accidental ends it might have had , or the law-giver in promulgating it , & accompanying it with other things , as to the Nation of the jewes ) because for this end was the law , as a law , given by the law-giver , that Subjects might walk according to the same , and that they might become thereby righteous , and have a right to the reward promised , by fulfilling this condition of the Covenant . Now , when these ends ( or this end , putting these together as one ) were onely attained by what Christ did and suffered , the jewes , who stumbled at this stumbling stone , & rejected this righteousness of God , could never be justified by all their own acts of obedience to the law , how zealously so ever they should have sougt after a rigteousness thereby . Except . 6. ( The 5. we passe , because he laith no weight on it him self ) The plaine & direct meaning is , that the law , that is , the whole Mosaical dispensation was for that end given by God to the jewes , that whilst it did continue , it might instruct and teach them , concerning the Messiah , who was yet to come , and by his death to make atonement for their sinnes , that so they might beleeve in Him accordingly and be justified : and further that in time , that Nation might be trained up & prepared for the Messiah himself , and that Oeconomy & perfection of worship & service , which He should bring with him , & establish in the world at his coming . Ans. What was said to the two foregoing Exceptions , may serve for an answere to this : for what ever truth may be in this ; yet it is no true sense & exposition of the place ; because Christ is the end of the law for righteousness to every one that beleeveth ; & so to the Gentiles , as well as to the jewes ; whereas this gloss limiteth & restricketh all to the jewes . ( 2 ) There is nothing here , keeping correspondence with what is said , vers 3. touching their going about to establish their own righteousness and refuising to submit unto the righteousness of God. 3. The righteousness of the law , described by Moses , & here cited vers 5. hath no interest in the Mosaical Oeconomy , as given for the mentioned end to the jewes . ( 4 ) If Christ made an atonement for sins , & was to be bele●ved in accordingly , by such as would be justified , then that atonement was to be made over unto them & reckoned upon their score , to the end they might be justified upon the account thereof . ( 5 ) The Text saith , that Christ was the end of the law for righteousness ; & so was to bring in everlasting Righteousness , as well as to make atonement for sins , Dan. 9 : 24. ( 6 ) The perfection of that service & worship , which Christ was to establish at His coming , was a clearer manifestation of the Gospel of the Grace of God , whereby the Righteousness of God , or the Surety-righteousness of Christ , was imputed unto Beleevers , & received by faith , in order to justification , as the whole Gospel declareth . He laboureth to confirme this gloss with two reasons , 1. Because the jewes sought Righteousness & self justification , as well from the observation of the Ceremonial , as of the Moral law . 2. Because Christ is held forth ; as the end of this dispensation , 2 Cor. 3 : 13. Gal. 3 : 24. Ans. As to the first of the reasons , we have often replied to it already . And the second will not prove , that there is no other interpretation of this passage , that can have place . And beside , That whole Oeconomy did pointe out and lead them to the Messiah , that in Him they might find that , which they were seeking after by their own works , & all in vaine ; even the Righteousness of God , which will sufficiently cloth all beleevers , and both keep them from wrath due for sin , & give them a right to glory . So that even this sense , if rightly understood , doth rather strengthen than hurt imputed Righteousness . Eightly . 1 Cor. 1 : 30. Is excepted against by him pag. 162. &c. To which we may adde vers 29. & 31. Which will help to cleare the matter . That no flesh should glory in His presence : but of Him are ye in Christ Iesus , who of God is made unto us Wisdom , Righteousness , Sanctification & Redemption . That according at it is written , he that glorieth , let him glory in the Lord. All the work of God in and about His chosen ones , is so contrived , that no flesh should have ground to glory in the presence of God ; but that he , who glorieth , should glory in the Lord : and therefore He hath made Christ to be all things to them , that they stand in need of , in order to their everlasting enjoyment of Himself ; and particulary , Christ is said to be made of God to us ( among other things , which our necessity calleth for ) Righteousness , answering His Name the LORD OUR RIGHTEOUSNESS , Ier. 23 : 6. And a Righteousness he cannot be made unto us , any other way , than by clothing us ( who are naked and have no righteousness of our own ) with a Righteousness ; that is , by Imputing to us His Righteousness , that we may thereby become Righteous , & be looked upon , as such , and so be accepted of God , & justified . Except . 1. Christ is no other way said to be made righteousness , then He is said to be made Wisdom , &c. Therefore we may as well plead for the Imputation of His Wisdom , or His Sanctification : there is no more intimation made of the Imputation of the one then of the other . Ans. This is but the old exception of Socinus part . 4. de Servant , Cap. 5. And of Volkel . De vera Relig. Cap. 21. p. 566. And it standeth upon this onely ground , That Christ is made all these particulars to us here mentioned , after one & the same manner : and what that manner is , should be declared : & of necessity it must be a very general one , otherwise it shall not agree to all these particulars . Therefore Socinus hath devised a very general manner of way , saying in the place cited : That all this signifieth nothing else , than that we have attained to that by Gods providence , through Christ , that we are become wise , holy & redeemed before Gods : & that therefore Christ is said to be righteousness to us , because through the providence of God by Christ , we have attained to be just before God. But this general way maketh us not one white wiser . Volkelius , in the place cited , giveth us no relief , but only tels us , That Christ is said to be made all these to us ; because he was the cause of all these ; & because God , by his meanes , made us wise & holy , & will at length redeem us . Bellarm. condescendeth to tell us , that He is said to be our Righ●eousness , because He is the efficient cause thereof . But how that is , he doth not explaine : But Bellarm. next answere is to some better purpose ; Christ ( saith he ) is said to be our Righteousness because He satisfied the Father for us ; and doth so give and communicat that Satisfaction to us , when he justifieth us , that it may be called our Satisfaction & Righteousness . ( 2 ) Such as oppose us here , do ( & must necessarily so do ) speak of this matter , as if Righteousness & Sanctification were one & the same thing ; & so give us here a most needless Tautologie . And others , who will not yeeld to imputed Righteousness , & yet will grant a difference betwixt Righteousness & Sanctification , must tell us distinctly , how He is the one , & how He is the other , to His chosen ones . ( 3. ) Wisdom & Sanctification are of a different Nature from Righteousness ; for Righteousness cannot be here taken for Inherent Grace & Holiness ; for then it should be the same with Sanctification , & so there must needs be here a Tautology ; & withall no perfect enumeration of the several great things , we stand in need of , & Christ is made to be unto us of God : & seing they are different , there is ground to say , that He is not to us Righteousness , the same way that He is Sanctification ; Sanctification is wrought in us by His Spirit ; but so is not Righteousness ; for if we had a Righteousnes wrought in us , we should be justified by vertue thereof , & upon the account thereof ; & if we be justified by a Righteousness within us , we are justified by our own works , & by the law , contrary to all the Apostles disput , & contrary to what preceedeth & followeth the words under consideration ; for then he who glorieth might glory in himself , & not in the Lord alone . 4. Al these particulars here mentioned , we must have or finde in Christ , as the Ae●●●opik version hath it , & each , according to its Nature . And withall we must be made partakers & pos●essors of them all , according as the Nature of the benefite will admit : & therefore , as Christ is forthcoming to His chosen ones , for Wisdom , so as they may really become wise ; for Sanctification , that they may become holy ; & for Redemption , that they may be redeemed : so is He forthcoming to His own for Righteousness , that they may be justified ; for though Righteousness & justified be not one & the same , as our Excepter often alleigeth ; yet they have constant respect to other , and are inseparable , in our case . If then we finde a Righteousness in Christ , for justification , that Righteousness must be made ours , & this being a Righteousness , that is not our own , before it be made our own , it must be imputed to us , that we may be there by justified . He addeth , Suppose , Christ were made Righteousness unto us by Imputation : yet this special manner of his being righteousness to us , must be made out by other Scriptures , than this : as because a rich man hath silver & gold & jewels in possession , it will not follow , that he hath silver in one chest , and gold in another , jewels in a third . Ans. Christs being made Righteousness to us , who have no Righteousness of our own , in order to our justification , saith , that the Righteousness , we have from Him , can be no otherwayes ours than by Imputation , for it cannot be wrought in us , else it should be the same with Holiness & Sanctification . And therefore the similitude of gold , silver & jewels is not worth a straw , in this case ; because the dissimilitude is obvious . Except . 2. The meaning only is this , That Christ is made , ordained of God , to be the author , or sole meanes , by way of merite of our justification . Ans. ( 1 ) According to his former exception , it will follow hence , that He worketh not Holiness & Wisdom in us , by His Word and Spirit ; but only is the meanes thereof , by way of merite : for he will have Christ to be all these particulars to us , one & the same way . ( 2 ) This differeth little from the answere of Schlightingius cont . Meisnerum , p. 250. who saith , It is enough that Christs righteousness be the cause of our justification : & Christ may be said to be made righteousness to us , because his righteousness redoundeth to our good and justification . ( 3 ) It is not said , that Christ is made justification to us ; but it is said , He is made Righteousness to us , & though it is true , that He hath merited our justification ; yet when He is said to be made of God Righteousness to us , it is apparent , that He bestoweth a Righteousness upon us , in order to justification , or He must be Righteousness to us , ere we be justified : & how shall we partake of His Righteousness , if not by Imputation ? ( 4 ) Christ can not be the Author , or sole meanes , by way of merite , of our justification , till we have a Righteousness ; that is , He must be the sole Author & Meanes of a Righteousness ; for we must not say , That He hath merited , that we shall be justified without a Righteousness , it being an abomination to the Lord , that even a terrene judge should justifie one , that hath no Righteousness . If then He hath merited , that we shall be justified by having a Righteousness , that Righteousness must be within us , or without us : if within us , then He hath merited , that we shall be justified by the works of righteousness , which we do , & by the law , & by the works of the law , contrary to the whole Gospel : If without us , then it must either be Christs own Righteousness , or the Righteousness of some other . It cannot be the Righteousness of any other , as will easily be granted : and if it be Christs Righteousness , it must be imputed to us , to the end it may be ours , and we justified thereby : and this is the thing we press . He addeth , to confirme this sense , That Righteousness is very frequently used for justification . Ans. Thus he gaineth nothing : for . ( 1 ) That will not prove , that it is so used here . ( 2 ) And though it did Import justification here ; yet seing there is no justification before God , without a Righteousness , it would say , That Christ were our Righteousness too , or that He merited a Righteousness for us : and what is that Righteousness , that He hath procured , that we shall have , in order to our justification ? Is it the Righteousness of our own works ? Then He hath merited , that our works shall merite justification ; & why not also glorification ? Is not this to overturne th● 〈◊〉 Gospel ▪ He addeth . 2. Righteousness or justification , which Beleevers have in or by Christ , is still attributed unto His death & Sufferings , & never to His active obedience . Ans. But he hath forgetten what is said , Rom. 4 : 25. Who was delivered for our offences , and was raised againe for our justification . Sure , His Resurrection was neither His death , nor His Sufferings . He hath forgotten also what is said , Rom. 5 : 19. So by the obedience of one , shall many be made righteous . And to be Righteous , and to be justified , is all one with him , as we have oft-times heard . Except . 3. This will not say , That Christs active obedience only is imputed ; or that he only , by his active obedience , is made righteousness to us . Ans. I plead not for the sole Imputation of Christs active obedience , but for the Imputation of Christs whole Surety Righteousness , that is , His compleet obedience & Suffering , or of what He did & suffered in answering all the demands of the law , which we were lying under . Except . 4. Many sound & able expositors are for this sense ; understanding nothing by this , but our justification , or righteous making by Him ; some placeing this justification in Remission of sins ; some ascribing it to the Sufferings of Christ. Ans. We ●ould also cite sound & able expositors for our sense , & bring-in beside the general Verdict of such , as write against Socinians , & Papists , & others also : but this is not our present work . ( 2. ) Justification & Righteous-making are not one & the same . If we be made righteous by Him , it must be by His Righteousness : an● if we made righteous by His Righteousness , it must be imputed to us . ( 3 ) That justifi●ation is nothing but Remission of sins , is not yet proved . ( 4. ) We have hea●d Paul say , That by the obedience of one ( i e : Christ ) ( in opposition to the disobedience of Adam , whereby all his posterity were made sinners ) many are made righteous , Rom. 5 : 19. Ninthly , 2 Cor. 5 : 21. For he hath made Him to be sin for us , who knew no sin , that we might be made the righteousness of God in Him. This is added , as a confirmation and further explication of what was said , vers 18 , 19. Concerning the reconciliation of a sin●ul world unto God , in & through Christ , and of Gods imputing their Trespasses unto them . As if he had said , all our Salvation , & all the way how it is brought about , is of God , who , in and through Christ , reconcileth the sinfull world of His own chosen ones to Himself , and Pardoneth their sinnes , by laying them all on Christ , & making Him bear the guilt and punishment of all ; that the chosen ones might be made partakers of that Righteousness , and have it imputed unto them , as their sinnes were imputed unto Christ ; and so become the Righteousness of God in Him , or by being in Him , and united to Him. This place is pregnant and full of proof : so that the whole matter cannot be more clearly & emphatically expressed , than it is here hold forth . Yet Mr. Goodwine laboureth to darken it with his Exceptions , pag. 164. &c. let us hear him . Except . 1. Here is nothing said , touching any Imputation of our sins to Christ : & consequently here can be nothing to build a reciprocal Imputation of His righteousness unto us upon . Ans. If that Expression of Gods making Christ to be sin who knew no sin , & that for us , will not enforce an imputation of our sinnes to Christ , it must be so only with such , as will hold fast their opinion , let Scripture speak what it will to the contrary : for when it is said , that Christ , who knew no sin , i. e. was guilty of no sin , by committing of it , in thought , word or deed ; was yet made sin by God , & that for us , what words can be imagined , that shall more emphatically express this Imputation ? And the Greek commentators ( whom our adversary doth oft cite , when he findeth it any thing to his advantage ) give the meaning to be , That he was made a great sinner , & was handled , as if he had been the worst of sinners , even very wickedness it self . And Esaias tels us , Chap. 53 : 6. That the Lord laid all our iniquities on Him , or caused them to meet in one upon Him. And nothing can be alleiged against this , except it be said , the meaning is , He was made an offering or Sacrifice for sin . But this is so far from weakening the truth , concerning the Imputation of our sinnes to Christ , that it aboundantly confirmeth it : for there was a real imputation of the guilt of the sinner upon the Sacrifie , as is expresly said , Lev. 16 : 21 , 22. And Aaron shall lay both his hands upon the head of the live goat , and confess over him all this iniquities of the Children of Israel , & all their trespasses in all their sinnes , putting them upon the head of goat , and the goat shall bear upon him all their iniquities unto a land not inhabited . And the people were to lay their hands on the head of the Sacrifice , to signifie their rolling of their guilt over upon the expiatory Sacrifie , Levit. 1 : 4. & 3 : 2 , 8 , 13. & 4 : 4 , 15 , 24 , 29 , 33. So that if Christ was made sin , that is , a Sacrifice for sin ( though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where in the New Test. so taken ) it must needs be granted , that guilt was transferred upon Him , in order to His becoming a Sacrifice for sin : justice could not exact upon Him , if it had not been so , He having been free of all sin and guilt , in His own person . Except . 2. Some of the most judicious & learned assistants of the way of this Imputation , absolutely reject this equality or reciprocation of Imputation between the sinnes of beleevers unto Christ , and the Righteousness of Christ unto them . There is not the same force and power of our unrighteousness to make Christ unrighteous ; which is of His Righteousness to make beleevers righteous . Therefore we are not made formally righteous by such an Imputation . Ans. We willingly grant several differences , beside what is mentioned : yet this agreement & correspondency ( which is all we seek ) is manifest , That , as Christ , who knew no sin , as to Himself , was made sin , or had the guilt of sin laid upon Him , and was handled by justice as a sinner legally ; so we , who have no righteousness of our owne , have Christs Righteousness imputed to us , and bestowed upon us ; and upon the account thereof are dealt with as legally righteous . We do not speak of Christs obedience only ; but assert the Imputation of His Sufferings too . Nor do we say , that we are hereby made formally Righteous , if the terme formally import inherently ; but that by the Imputation thereof to us , we are accounted & looked upon by God as Righteous formally in a legal sense ; and as such are accepted of God & justified . Except . 3. There is not so much , as the face or appearance , in this place of any comparison between Christs being made sin for us , & our being made the Righteousness of God , in Him ; but only the latter is affirmed , as the end , consequent , or effect of the former . Ans. Though the latter be a consequent of the former ; yet every word holdeth forth a comparison , or correspondence ; Christ made sin , & we become Righteous : Christ made sin , or a sinner for us , and we made Righteousness , or Righteous in Him : Christ knew no sin , and yet was made sin ; & we , who were sinners land rebels , standing in need of reconciliation ( as the preceeding words evidence , & as is undeniable ) are made Righteous . Except . 4. That the weight of that particle , in Him , should be by the Imputation of His active obedience unto us , hath neither Instance or parellel expression in Scripture , nor rule in Grammar , nor figure in Rhetorick , to make probable in the lowest or lightest degree . Ans. We plead not solely for the Imputation of Christs active obedience , as is said ; but for the Imputation of His whole Surety-righteousness . And though these words in Him , that denote Beleevers Union with Him , as the ground of their Interest in His Righteousness , should not be asserted , to Import this Imputation : yet this words , that we might be made the Righteousness of God , will be a rock , whereupon Imputation may stand : for they hold this forth unto us , That as God made Christ sin by Imputation ; so He maketh us righteous , yea the Righteousness of God , by Imputation . Except . 5. The clear meaning is this , that God for that end made Christ sin , that is , an offering or Sacrifice for sin , for us , that we might be made the Righteousness of God in Him , that is , that we might be justified , or made a Society or Remnant of Righteous ones , after that peculiar manner of justification , which God hath established , through that Sacrifice of His Son. Ans. When Christ was made an offering for sin , the guilt of sin was laid upon Him , even the guilt of our sin . And if we be justified , or made a Society of justified ones , we must be made a Society of righteous ones : and if we be made a Society of Righteous ones , we must first have a Righteousness ; seing we have not a Righteousness of our own , we must have a Righteousness made over to us : and seing we have this Righteousness made over to us , as being in Christ , it must be the Righteousness of God. So that though this Interpretation be very far fetched , and hath no countenance from the words , and destroyeth the cohesion of these words with the former , as also the reason , that is contained in them , adduced for confirmation of what was said , vers 19. yet it cannot destroy the doctrine of Imputation ; but must contribute to its support , though a little more remotely . He laboureth to give strength to this his Interpretation by alleiging . 1. That it is a frequent Scripture expression , to call the sin-offering , or the Sacrifice for sin , by the name of sin simply , as Exod. 29 : 14. and 30 : 10. Levit. 5 : 6 , 16 , 18 , 19 , & 7 : 1 , 2 , 7 & 9 : 7. Ezek. 44 : 27. & 45 : 19. 23. Hos. 4 : 8. Ans. Though it be true , that the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometimes signify sin , & sometimes , an offering for sin : yet the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth alwayes signify sin in the New Test. and the 70 do not use this Greek word in the places cited , except Exod. 29 : 14. & there , in the version that is in the Biblia Polyglot , Lond. It is in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sin : & the chald-paraph calleth it an Expiation Targ. Ionath . & Hierof . say , it is a sin , & so doth the persik version : & the Samaritan Version turneth it , that is for sin ; & the Arabik , an Expiation . But further , though it were granted to be so taken here ; yet our cause would hereby suffer no prejudice ; but be rather confirmed , as was lately shown . And when the same word used to express a Sacrifice for sin , which signifieth sin it self , we may hence be confirmed in this , that that Sacrifice for sin hath guilt laid upon it , before it can be Sacrifice for sin ; & it must be sin , in respect of this , before it be a due Sacrifice , or oblation for sin . And therefore Christ must have been sin , in law , by Imputation , or have the guilt of sin laid upon Him , before He could be a fit Sacrifice for sin . He alleigeth . 2. To express a Number of justified or righteous persons by the abstract terme of Righteousness , is very agreable to the Scripture dialect , in other places , as poverty for poor , captivity for captives . Ans. ( 1 ) Yet no one instance can be given , where the word Righteousness hath this Import . ( 2 ) But how ever , as was said , these justified , or righteous persons , must be righteous , else they cannot make up such a company ; as captivity can never signify a company of men , that are not captives ; nor poverty a company of persons , that are not poor . So that this company of righteous ones must needs be righteous , and that in order to justification : & seing they have no Righteousness of their own , for in themselves they are ungodly , they must have a Righteousness by Imputation . ( 3 ) Why should they be called the Righteousness of God , according to this Interpretation ? And how is the opposition here observed , betwixt Christs being made sin , & their being made the Righteousness of God in Him ? But this man , by this Interpretation , transgresseth all lines of Correspondence . He alleigeth 3. That addition of God imports , that that righteousness or justification , which beleevers obtaine by the Sacrifice of Christ , is not only Righteousness of Gods free donation , but of His special procurement and contrivement for them . Ans. ( 1 ) Righteousness and justification are not one & the same , how oft so ever he name them as Synonymous . ( 2 ) We grant , that the Righteousness & the Iustification , which Beleevers obtaine , are both Gods free gift & His contrivement : But notwithstanding hereof , yea so much the rather , is there a Righteousness imputed to them , & the Righteousness of Christ , who is God , and a Righteousness , which will be accepted of God , whose judgment is according to truth , as a sufficient ground , whereupon to pronounce such , as in themselves are ungodly , to be Righteous , & so to justifie them . He alleigeth 4. That by the grammatical construction & dependance of the latter clause , our being made the Righteousness of God in Christ , upon the former , it is evident , that in the latter such an Effect must of necessity be signified , which may answere that cause , to wit , the death of Christ for us ; & this is deliverance from the guilt & punishment of sin , not the Imputation of His active obedience . Ans. As Christs death could not be separated from His Obedience , which is thereby presupposed . His death being the Sacrifice of one , who is made under the law , and was obedient thereunto unto death , & that in the room & stead of His own ; So the Imputation of Righteousness to us should not be separated from the Imputation of His Sufferings , both being necessarily required unto sinners , who had sinned , & yet remained under the obligation of the law , in order to their acceptance with God , and Justification . He alleigeth 5. The Scriptures , when they speak of the Sufferings of Christ , as a cause , inrespect of justification , never ascribe any other effect unto them , but only , either the Remission of sins , deliverance from wrath , Redemption , or the like . Ans. As the Scriptures making so frequent mention of the Sufferings of Christ , do not exclude His Obedience ; so neither do they exclude the Imputation of His Obedience , in order to our justification , and receiving a Right to glory : yea they make our being constitute Righteous , an Effect of His Obedience ; & Righteousness or Righteous-making is accompanied with Justification . So that though the Scriptures speak sometimes more expresly of the Sufferings , & sometimes more expresly of the obedience of Christ , according to the exigence of the cause handled ; yet both are inseparable , as a cause ; & so is our Righteousness & Justification inseparable , as the full Effect . CHAP. IX . Other passages of the N. T. briefly mentioned , which plead for this Imputation of Christs Righteousness . THere are other passages of Scripture , beside these mentioned , in the preceeding chapter , and against which I finde no Exceptions made by Mr. Goodwine , in the forecited Book , which yet do with no small clearness and fulness of evidence plead for the truth , which we owne , to wit , The Imputation of the Righteousness of Christ unto Beleevers , in order to their Justification . These we shall not insist upon , but only mentione in short ; seing the full insisting upon them will not be necessary , after what is said , in the Explication & Vindication of foregoing passages . 1 Rom. 1 : 17. For therein is the Righteousness of God revealed from faith to faith , as it is written , the just shall live by faith . The Apostle is here giving a reason , proving the Gospel , whereof he was not ashamed to be a preacher of , to be the power of God unto Salvation , & that to every one that beleeveth , be he jew , or be he Gentile ; viz. Because there is a Righteousness revealed therein , which sinners only stand in need of ; & that Righteousness of God ; that is , not only a Righteousness , which is devised by God , and is accepted in His sight ; but an excellent Righteousness , even the Righteousness of one , who is God ; and a Righteousness revealed for faith to lay hold on & receive , & that which faith leaneth to first and last , when it is weakest , and when it is strongest ; that thereby the poor sinner , who formerly was dead by law , may live , as one reconciled to God. So that hence we see , Sinners have need of a Righteousness ; and this Righteousness is the Righteousness of God , & is revealed in the Gospel , that it may be received by faith , and so Imputed & made over to the poor sinner , in order to his Justification , and acceptance with God. 2 Rom. 4 : 11. And he ( i. e. Abraham ) received the signe of circumcision , a seal of the Righteousness of the faith , which he had , yet being uncircumcised , that righteousness might be imputed to them also . Here is a Righteousness , and a Righteousness called the Righteousness of faith , because received & applied only by faith ; and a Righteousness , whereof circumsion was appointed a seal , & granted to Abraham as such ; and a Righteousness , which was imputed to Abraham , that he might be the Father of all them , that beleeve : for it is added , that Righteousness might be Imputed to them also : And this must be the same Righteousness , that was Imputed to Abraham , & the same way Imputed , & the same way received , that there migt be no essential difference betwixt the way of justification of Father and Children . The Aethiopick Version may serve for a commentary , and he had circumsion , a signe of his righteousness , which He gave him , and the signe thereof ; that this might be made known unto him , that God justified Abraham by faith , when he was not at that time circumcised , that they may know , that they also are justified by faith . 3. Rom. 4 : 24 , 25. But for us also , to whom it shall be Imputed , if we beleeve on Him , who raised up tesus , our Lord , from the dead , who was delivered for our offences , & was raised againe for our justification . Here is some thing said to be Imputed , & this must be in order to justification : And this that is Imputed , cannot be faith it self , or our act of beleeving ; for what is said to be Imputed , is promised to be Imputed upon condition of faith , or our beleeving on Him , who raised up Iesus our Lord. So that it must be the Righteousness of Christ , consisting in His Mediatory work , which He undertook & performed for His owne : for it is added , that He was delivered for their offences ; that is , He was delivered unto the death , to make satisfaction for their sinnes ; & He rose againe , that He might declare , He had given full Satisfaction ; & that He might apply this Surety-righteousness of His , to the end , they might be justified . Socinus doth not understand this , & therefore de Servat . part . 4. p. 333 saith , It is most certaine , that the Apostle doth not speak of any Imputation of the righteousness of Christ ; but assert , that the faith or credite , we give God , because He hath called Iesus Christ , our Head , from death to eternal life , shall be accounted unto us , in the place of righteousness ; just as faith , whereby Abraham gave credite to the words of God , was Imputed to him for righteousness . But the Text hereby is manifestly perverted : for it saith , that some thing shall be imputed , if we beleeve , which can not be faith ; but something distinct from faith , which is to be Imputed , upon condition of faith . And what can this be else , than the Surety-righteousness of Christ , who is here mentioned , as dying & riseing , in the place , and for 〈◊〉 good of His people , that they might be justified . And further , if it were faith it self , that were here said to be Imputed , in order to justification , the justified man should not be one , that is in himself ungodly , because he hath a Righteousness in himself ; and he , who hath a Righteousness in himself , is not ungodly : & yet it is said , Rom. 4 : 5. That God justifieth the ungodly . Againe , That , which is Imputed , must be a Righteousness without works , vers 6. but if faith it self be Imputed , a work is Imputed , and not a Righteousness without works : and this would also lay down a ground of boasting , & make the reward of debt , & not of grace , v. 14. 4. Rom. 10 : 10. For with the heart man beleeveth unto Righteousness , & with the mouth confession is made unto Salvation . The Apostle had been before vers 4. telling us , That Christ was the end of the law for righteousness to every one that beleeveth ; & thereafter he discriminateth the way of justification by the law and by the Gospel , under the Notion of a Righteousness which is of the law , and a Righteousness , which is of faith : & then more particularly he describeth the Righteousness of faith , or a Righteousness is had unto Salvation , in & through faith vers 9. If thou shalt confess with thy mouth the Lord Iesus , & shalt beleeve in thine heart , that God hath raised him from the dead , thou shalt be saved ; which he proveth in the 10. vers , now cited ; & therein sheweth , how by this beleeving that God hath raised the Lord Jesus from the dead , Salvation is brought about ; viz. That by beleeving with the heart , a Righteousness is obtained & received : and this righteousness must be Christs , even His Surety-righteousness ; for faith looketh on Him , as raised from the dead , & that by God , as having now received full Satisfaction from Him ; & thereupon bringing Him , as it were , out of prison . And in the Text cited , we see , that by faith a Righteousness is received ; or faith is the way unto the possession of a Righteousness , as Confession is the way unto Salvation , or as the actual possession of Salvation is had by Confession . And as Confession it self is not Salvation , but the way thereto , and the mean thereof ; so faith it self is not the Righteousness , but the way thereunto , and the meane or medium thereof . 5. Gal. 2 : 21. I do not frustrat the grace of God ; for if Righteousness come by the law , Christ is dead in vaine . Whence we see , that a Righteousness must be had ; and that this cannot be had by the law , or by our obedience to the law ; but by Christ ; & to deny this , is in plaine termes , to frustrat the grace of God , & to say , that Christ is dead in vaine . And if we look back to vers 16. & forward , we shall see , that the Apostle is speaking of justification by faith in opposition to the works of the law ; that is , by faith in Jesus Christ , receiving a Righteousness , which He hath wrought in His estate of Humiliation . 6. Gal. 3 : 21 , 22. For if there had been a law given , which could have given life , verily righteousness should have been by the law : but the Scripture hath concluded all under sin , that the promise by faith of Iesus Christ might be given to them that beleeve . Whence we see , that Righteousness is required unto life , viz. the life of justification ; and by whatever way life is had , by the same is Righteousness had : and that neither life , nor Righteousness is had by the law , but by the faith of Jesus Christ : and both are held forth in a free promise , & given to the Beleever in Christ. 7. Gal. 4 : 4 , 5. But when the fulness of the time was come , God sent forth His Son , made of a Woman , made under the law , to redeem them , that were under the law , that we might receive the Adoption of sones . Christ , we see , was made under the law , & that to redeem such , as were under the law , that they might be freed from what they were liable to by the law , and by being under the law , and withall receive the Adoption of sones , which necessarily taketh in His Obedience , as the Aethiopik Version explaineth it saying , He was begotten of a Woman , & was a doer of the command , in the law . And that His Sufferings are here included , is plaine from the one end assigned , that he might redeem them , who were under the law , or under the lawes curse . The end therefore here being twofold , viz. Deliverance from under the law , and receiving the Adoption of sones ; the Cause must have a subtableness thereunto ; and say , That this compleat Righteousness , comprehending both , must be Imputed unto us , for the ends mentioned . 8. Gal. 5 : 5. For we through the Spirit , wait for the hope of Righteousness by faith . Whether we take here the hope of Righteousness , for justification , as the Aethiopick Version doth , translating the words thus , and we in the Holy Spirit , and in faith hope to be justified ; to which also the scope may give some countenance ; or for the Recompence of glory , which is the thing hoped for ; that which we intend , will be equally confirmed ; for if Justification be immediatly here spoken of , it is manifest , that hereunto a Righteousness is requisite , and that this Righteousness is had by faith ; and so is not in our selves ; and therefore must be the Righteousness of Christs , unto whom faith carrieth forth the soul , & of whom he spoke , vers 4. Saying , Christ is become of none effect unto you , who soever of you are justified by the law . If glory be here immediatly intended , we may see , that the Apostle , to perswade the Galatians , not to seek after a Righteousness by the law , tels them , what he & others did , and were resolved to do ; to wit , how they ventured their whole Salvation on the truth he delivered ; for they waited and looked for heaven and happiness ( which is here called , hop , by a Metonymy ) not by the works of the law ( for heaven with them was not the hop of the law , or of the works of the law ) but by the Righteousness of faith ; that is , by & through that Righteousness , which is by faith ; & therefore it is called the hope of Righteousness by faith ; that is , that which they hope for , through the help of the Spirit , and expect in & through the Righteousness of Christ ; which Righteousness is had by faith in Christ : & that this Righteousness is none else but the Righteousness of Christ , the following verse cleareth , where he saith ; for in Iesus Christ , &c. 9. Philipp . 3 : 8 , 9. That I may win Christ , & be found in Him , not having mine own Righteousness , which is of the law , but that which is through the faith of Christ , the Righteousness , which is of God by faith . This place is so clear and full , that by speaking much of it , we may rather darken it , than explaine it . We see , what was the maine thing Paul designed , in opposition to what he once intended and sought after : what he did formerly look upon , as gaine , and was hote in the pursuite of , he now had no better account of , than of as much loss & dung : yea he had no better esteem of all things beside Christ , & in this judgment , he persisted , accounting all but dung , that he might win Christ , & have Him for all his gaine . And what would he make of Christ ? He would be found in Him , hid in Him , covered with Him , and united to Him. In opposition to this , he desireth not to be found in , or having on his own righteousness , which is of the law ; thereby showing us , That it was the Righteousness of Christ , he desired to be clothed with , and found in ; & therefore addeth ; but that ( i. e. that Righteousness ) which is through the faith of Christ , the Righteousness which is of God by faith . The he was seeking , is the Righteousness of God , and which is of God by faith , and is had through the faith of Christ ; and all this was said in opposition to the way , that the dogs , the evil workers , the concision , mentioned vers 2. were crying up , and following , viz. the observation of the law , in order to justification . 10. Hebr. 11 : 7. By faith Noah became heir of the righteousness , which is by faith : Where there is a Metonymy , the Cause puth for the Effect ; Righteousness put for that life , which is had by this righteousness : which sheweth , ●hat a righteousness is necessarily required , unto the life of acceptance with God , and unto Salvation ; and that this righteousness is not in or of our selves , but in and from another ; for it is had by faith ; and therefore is called , the Righteousness , which is by faith : and faith layeth hold on no Righteousness , but on that , which is Christs . These and other passages , which might be mentioned , are evident proofs of the Truth , we are asserting , with all such , as are unprejudiced , in the point ; beside all those passages , which prove justification not to be by the works of the law , but by faith ; for they also confirme this truth , That in order to our justification and Salvation ; we must be clothed with the Righteousness of Christ ; which is that , which faith grippeth to & apprehendeth , that the shame of our nakedness may not appear , and we may be in case to stand before the Tribunal of God. CHAP. X. Some Arguments for the Imputation of Christs Righteousness , Vindicated from the Exceptions of John Goodwine . THe truth concerning the Imputation of Christs Righteousness , hath been hitherto asserted from Scripture ; & several of these passages have been vindicated from the Exceptions of Mr. Goodwine , a maine adversary thereunto . For further clearing of the matter , we shall see what Exceptions the same man bringeth-in against the Arguments , which are made use of by the Orthodox for the truth asserted . Argum. 1. If there be no standing in judgment before God , unless we be endued with perfect Righteousness ; then must the Righteousness of Christ be imputed to us , in our justification . But there is no standing for us in judgment before God , unless we be endued with a perfect Righteousness . Ergo , &c. Against this he excepteth , pag. 192. Chap. 7. saying , That the consequence of the former proposition is not good . And so doth Bellar. answere de Iustific . lib. 2. cap. 7. So do also the Socinians . But let us hear his reasons . Remissin of sins ( saith he ) which is the purchase & procurement of the death of Christ , is a perfect Righteousness , & is every way able to bear us out in judgment . Ans. Remission of sins neither is , nor can be called righteousness ; ●or a pardoned person is no● the same with one , that hath kept the law : though by vertue of this pardon , he is freed from the punishment , due to the transgressours of the law ; yet hath he no right to the reward , promised to the keepers of the law . ( 2 ) Remission of sins being the purchase of Christs death & Sufferings , cannot be had without the Imputation of the death & Sufferings of Christ unto the Beleever : & so hereby one halfe of the truth must be granted . But His Sufferings & Obedience going together & both making up one Mediatory & Surety-righteousness , performed by Christ in His estate of humiliation , both most be Imputed , & made over to the Beleever , to the end he may receive pardon , & right to Glory . Arg. 2. He that is justified by the Righteousness of another , and not by his own , must needs be justified by the righteousness of Christ imputed ; because there is no righteousness to be found in any other , for the justification of a person , in the sight of God. But every man , that is justified , is justified by the righteousness of another , and not by his own . Ergo , &c. He excepteth 1. The Major is false , because the passive obedience of Christ is the Righteousness of another : and men may be & are throughly & fully justified by the merite hereof , communicated to them in the free pardon of their sinnes ; and so need not the imputation of His active obedience . Ans. ( 1 ) We plead not for the sole Imputation of Christs active obedience ; but for the Imputation of all , that He did and suffered , for & in the room & stead of His owne . ( 2 ) Where are Christs meer Sufferings , as distinguished from His obedience , called a righteousness ? or how can meer Sufferings , as such , or bearing of the punishment threatened by the law , be called a righteousness ? doth not righteousness denote the conformity of actions unto the law ? ( 3 ) When it is said , the merite of Christs passive obedience is communicated unto us , the meaning must be one of these two ; either that it self is properly made over & imputed to us ; or onely in its effect , free pardon of sinnes . If this latter be said , Then no other Imputation is granted , than what Socinians will yeeld unto : & how can it be said to be Imputed , as to its Effects , when it self is not Imputed , in order to the partaking of these effects ? If the former be said , then there is something , that is in it self imputed , & not meerly in its Effects . And if Christs Passions & Sufferings be imputed , abstracted from His righteousness & Active obedience , they shall be justified without a righteousness . And it neither is , nor ever will be proved , that pardon of sinnes is the whole of justification ; or that a pardoned man is , 〈◊〉 ipso , that he is pardoned , a righteous man ; or that a pardoned man , meerly as such , hath right to the recompence of reward , promised to the fulfiller of the law . Except 2. to the Minor , A man may be said ( saith he ) to be justified by the Righteousness of another , and not by his own , in a double sense , Either 1. by way of merite ; and then it is true , that every one is justified by the Righteousness of another , that is , by the merite of the righteousness of another , or 2. by way of forme ; & so it is altogether untrue ; for that Righteousness , where with a man is formally made Righteous , is alwayes a mans own by donation & Possession . Ans. ( 1 ) When a man is justified by the merite of the Righteousness of another , that Righteousness of the other must be imputed to the justified person ; or we have no other Imputation , than what Socinians yeeld to ( 2. ) If the righteousness , whereby one is formally justified , be his owne by donation & possession , & no other possession be thereunto requisite , then we may be said to be formally justified by the righteousness of Christ : for we affirme , that Beleevers are possessed thereof by Gods free donation and Imputation : & thus the whole is granted ; for nothwithstanding hereof , that same righteousness , which is made over to the Beleever , by free donation & Imputation , is Christs Inherently , & so is the righteousness of another . Whereby we see , that the members of this distinction thus explained , are not different . Yet , we must not think , that this righteousness of Christ is so given to us , as that it is inherent in us , & wrought in us , as Faith & Repentance are : for even Remission of sinnes , whereby he will have us formally justified , is not so in us , as Faith and Repentance are in us : And through Gods Imputation and Donation , the righteousness of Christ may be the Beleevers , when it is received by faith , as well as Remission of sinnes : for , to speak in his own language , that which is given unto man by God , may truely and properly be called his own . ( 3 ) That remission of sins is formal justification , will never be proved : and seing he will have Remission of sins to be the pure Effect of Christs Sufferings and death ; so must justification be : and then , why saith the Apostle , Rom. 4 : 25. Who was delivered ( viz. to Sufferings and death ) for our offences , and raised againe for our justification ? Arg. 3. If Beleevers have a true and real communion with Christ , then is his Righteousness theirs by imputation . But the former is true , &c. It may be , he proposeth the Argument , in such a mode & way , as may be most to His own advantage ; for who argueth thus , he nameth not . Yet it is true , that the Union , which beleevers have with Christ , is the ground or their communion with Him in all things , which He was made or God to be for them , & which their necessity called for ; among which His whole Surety-righteousness doth challenge a chiefe p●ace . Nor would I argue from the Union & communion in general ; but from such a particular Union and communion , as is darkly shadowed forth unto us in the Scriptures , by such and such similitudes ; such as the Union betwixt Man and Wife , who are one flesh , as Christ and Beleevers are one Spirit ; as the Union betwixt the principal debtor and the Cautioner ; and betwixt the publick Head and Representative , and the Members represented ; as betwixt the Redeemer and the Redeemed and the like . And to argue from such an Union , for such a peculiar end , to such a communion , as we here plead for , may stand against all his Exceptions , pag. 195. &c. Which are these following . Except 1. The Major wants truth , because a true and real communion with Christ may stand , without His active obedience being made theirs by Imputation . There is a real Union and communion between the head and the feet , in the same Natural body ; yet is not the braine , or the proper functions & operations of the head , made the braine or functions of the feet . So between the Husband and the Wife ; yet is not the holiness , strength and Wisdom of the Husband made over to the Wife by Imputation . And. Similitudes go not alwayes upon foure ●eet : and as these Similitudes come short of expressing the Union and Communion , that is betwixt Christ and Beleevers ; so they are not appos●●ely here applied : for neither is the end of the Union and Communion between the Head and the Feet , that the braines and operations of the Head should be communicate to the feet ; but that the head should use its proper operations & functions for the good of the feet : nor do the feet stand in need of any other thing from the head . And thus also is it in the other Similitude , as to the particulars Instanced : yet in other particulars , this last Similitude will come neerer to our business ; for though the Husbands Wisdom , Holiness or Strength ( which are not communicable ) be not imputable to the Wife ; yet his Honour & Riches can be & are imputed or communicated : for , though before the Mariage , the Woman was in a base condition , yet being matched with on honorable person , she partaketh of his honour ; and being , before the marriage , a person in debt , her Husbands riches are so imputed to her , that she may be & is made thereby solvendo , and freed from her Creditors pursuit , and her Husband and she becometh one person in law , & he becometh chargable with her debt , & obliged to pay it So that as there is an Imputation , or a real devolving by law of the debt of the Wife upon the Husband ; so his making payment & Satisfaction for the same , is by law accounted hers ; & she is thereupon freed from all charge & trouble from her creditours . Except 2. The Major wanteth reason ; for there is no coloure of truth in it , that that Union and Communion , which beleevers have with Christ , should of necessity draw after it the Imputation of His active obedience ; so that this obedience of His should become their formal Righteousness ; more than the Imputation of His Wisdom , Power and Glory . Ans. ( 1 ) If by formal righteousness he understand with Papists , inherent holiness , or righteousness , it is nothing to the purpose ; for we assert no such Imputation . ( 2 ) That the whole of Christs Surety-righteousness be so imputed to beleevers , as that it becometh theirs ; so that they , meerly upon the account thereof , and clothed therewith , may be and are repute and held to be persons just , in the account of God , & so be justified in His sight , is the thing we assert : and that this doth necessarily flow from Beleevers Union with Him by faith , and is a part of the Communion they have with Him , and that upon a double account , First because He became Surety , and undertook their debt ; & so was made under the law , and obeyed and Suffered all that it could have demanded of them ; for this end and purpose , that what He thus did & suffered , as a publick person or Surety , might stand for them , & be accepted on their behalfe . Secondly because their case and necessity called for this , in order to their justification and Acceptance with God. ( 3 ) His Wisdom and power are other waves improven , and laid forth to their advantage , according to the Nature of the thing , and necessity . Arg. 4. If there be no other principal End , Reason , or Necessity , why Christ should fulfill the law ; but only that His obedience thereunto might be imputed to us for Righteousness , in our Justification , then is not the Imputation thereof to be denied . But the former is true . Ergo , &c. And sure , if Christs obedience to the law , was not necessary in respect of Himself , it must have been performed upon the account of Beleevers ; and that principally and mainely for their Justification and Salvation ; and therefore for this end , that it might be imputed unto them . Against this , pag. 197. &c. He , Except . There are diverse other ends , reasons and necessities to be assigned hereof . Ans. This is not the maine thing , that is here denied ; nor will all this help our Adversary , unless it can be shown , that those other Ends , which we deny not , are prejudicial unto , & inconsistent with that , which we look upon , as the chiefe , & as peculiar to Him , as Mediator & Surety , standing in the room of His people , who did mainely stand in need of this . Let us now see the particular ends he toucheth . 1. One reason ( saith he ) might be , to procure the greater Authority & deeper reverence to the Doctrine , which he taught , Matt. 7 : 28. Ans. ( 1 ) The Socinians , upon the same account , deny , that His death was any proper Satisfaction for Beleevers : and if this be a weak argument in their mouth , it cannot be strong in the mouth of our present Opposites . ( 2 ) This End is but subordinat unto , and no way inconsistent with the principal End , which we have mentioned . ( 3 ) Though Christs Miracles had a more direct tendency to procure this Reverence , than His Holy life ; yet neither the one , nor the other were peculiar to Him alone : for both the Miracles , wrought by others , such as Prophets and Apostles , and their holy life , had a tendency to procure Reverence and Beleef to their Doctrine : And himself confirmeth this in the following words , saying . It is a truth of general acknowledgment , that the holiness , uprightness and unblameableness of the lives of Teachers have a powerful Influence into the consciences of Men , to render them more observant & awfull in their attention to the things , which are taught by them , citeing Mat. 2● : 32. Ioh. 5 : 35. & 8 : 46. 1 Tim. 4 : 12. 2 Tim. 3 : 14. ( 4 ) We are to consider Christ , as Mediator and Surety , in what He did , as well , as in what He Suffered , in His state of Humiliation : for to us a Childe was born , and to us a Son was given ; He was made under the law for us , that he might redeem such , as ●ere under the law , that they might receive the Adoption of Sones . Esai . 9 : 5. Gal. 4 : 4 , 5. 2. This active obedience of Christ , ( saith he ) was serviceable to that same great End , whereunto our righteousness and obedience are subservient , viz. the glory of God , & the advancement of His Kingdom , Ioh. 8 : 49. & 7 : 18. Ans. And was not His death & Sufferings also subservient unto this great end ? Will it therefore follow , that He died not , to make Satisfaction to justice , for the sinnes of His people ? And if this cannot follow , what ever Socinians imagine ; how shall it , or can it hence follow , that His obedience was not to satisfie the demands of the law , and to procure the reward to His people ? Is there any Inconsistency betwixt His fulfilling the law , as Mediator and Surety , in the room of His people ; & His doing it for the glory of God , & the advancement of His Kingdom ? 3. Another en● ( saith he ) is the exemplariness of it . Ans. This is but another arrow , taken out of the quiver of the Socinians ; & is of no force to weaken our argument ; seing a subordinat & less principal end doth not destroy a more principal end . Was He not exemplary to us in His death & Sufferings ? shall we therefore say , That there was no satisfaction for sins intended thereby ? And what is there here peculiar unto Christ , as Lord Mediator , seing the lives of other Saints are also exemplary ? 4. It had ( saith he ) an excellent Importance to draw to Imitation . Ans. This is the same with the preceeding , and deserveth no further answere . 5. It was ( saith he ) a meanes of continueing His person in the love and complac●ncy of His Father , which was a thing of absolute necessity , for the carrying on of the great work of Redemption : for if He had once miscarried , who should have mediated for Him ? Ioh. 15 : 10. & 8 : 29. Ans. As to His Person , He was God equal with the Father , in power and Glory : It were therefore blasphemy once to suppose , that His person stood in need of this , for any such end : or to suppose , that He could have failed , as to any act of obedience , & thereby have displeased God. Wherefore His obedience being the obedience of one , who was & is God over all , blessed for ever , it could not be necessary to Himself unto any such end . Therefore it behoved to be wholly for us , for whom He was made under the law ; as He was given to us , and borne for us . 6. It was ( saith he ) of absolute necessity to qualify & fit the Sacrifice for the Altar , and render Him a person meet by His death and Sacrifice of Himself , to make attonement for the world , and to purge and take away the sin of it . Ans. Shall we think that He , who was God , was not a fit enoug Sacrifice for the world ; but that He must be made fit and prepared by acts of obedience ? And as for His Humane Nature , which was no person , but did subsist in the Divine Nature , being assumed into the subsistence thereof , was it not sufficiently fitted to be a Sacrifice , by its personal union with the Godhead ? was it not thereby Holy Harmless & undefiled & separat from sinners , which is all that the Apostle requireth , Heb. 7 : 26 ? Was not the Humane Nature personally united unto the Godhead , from the very first moment of conception ? The holiness then , that consisteth in Acts of Actual obedience , was not required unto this Union : and after this Union it was not possible , that He could sinne : as it is not possible , that the glorified now in Heaven can break the Lawes , that we break here , while on earth ; and yet it will not follow , that they are under the same particular obligations to particular acts of commanded duties , that we stand under : So nor was Christ , as to Himself , under the obligation of the p●rticular duties of the law , to which He willingly submitted Himself , & gave obedience ; but all this was for us : Nor was this necessarily required to make His Sacrifice Holy ; for His Humane Nature , being once united , to the Divine , could not otherwayes be but holy and without sin ; and so a sinless and holy Sacrifice . And withall we would take notice , that the Actions of the Mediator , were the Actions of the person , and not of either of the Natures alone ; & therefore must not be looked upon , as the Actions of a meer man. So that His acts of obedience , were the acts of obedience of God man , or of that person , that was God. He needeth not then tell us , that the Absolute holiness and Righteousness of the humanity it self was of necessary concurrence unto His obedience : for we grant it , and this flowed from the hypostatical union : but that , which we deny , is , That there was an Holiness and Righteousness in acts of outward obedience to the law requisite thereunto ; as if the humane Nature , by vertue of the hypostatical union , had not been holy and harmless , untecedently unto those outward acts of obedience ; and so had not been a sinless and holy Sacrifice , if He had been offered up in His Infancy , or before He was in capacity to do any commanded acts . He needeth not say ( as he doth pag. 204. ) that we conceive , that Christ-man might have been righteous without doing the works of Righteousness , which is all one , as to say , that He might have been Righteous , though He had transgressed ; for not to keep the law , in those , to whom the law is given , is nothing else , but to transgress . For we neither do , nor need assert any such thing : for by vertue of the hypostatical union , He was Righteous , and could not transgress , or do any thing contrary to what was imposed upon Him : but we say , that by vertue of this union , as to Himself , the Humane Nature was not under the law , as we are ; but He was under the law , that He might fulfill it for others ; & not to fit and qualifie Him to be a meet Sacrifice , as if for this His Humane Nature had not been meet enough before . To this he saith , pag. 205. Let this Supposition be admitted , that Christ had suffered in the womb , and that this Suffering of His had been fully Satisfactory ; yet had He been as perfectly righteous , in this case ; and consequently had kept the law perfectly , as now He hath done ; for the law requireth of Infants , during their Infancy , nothing but holiness of Nature . I Ans. ( 1. ) This is enoug to confirme what we say , viz. That all His after actual obedience was not necessary to this end . ( 2 ) And beside though this holiness of Nature was conforme to the law upon the matter , yet it was not a formal obedience unto the law , if we speak of Him in reference to Himself ; for the Humane Nature had this Holiness by vertue of the Hypostatical union : and Christ , when the Humane Nature was first conceived , was God-man ; and the person was under no law ; & so was not under the obligation of any such law ; but was made under the law , as Mediator ; and so , for us , and not for himself ; nor it is any more to advantage , to except againe & say , that His meaning is not , that there was an absolute necessity , that he should keep the law , upon the same termes , every wayes , which now He hath done , as that He should performe the same Individual acts of obedience , or the same number of acts , in case He had been called to suffer any white sooner : but that untill the very Instant , in which He should suffer , whether it were sooner , or later , He should in all things submit himself unto the good pleasure of God. For it doth hence sufficiently appear , That all his after obedience , in all these particular acts , was not necessary to fit Him , as a Sacrifice ; & so could not be necessary for Himself . And therefore seing He had been a sufficiently holy Sacrifice , had He been offered up before the actual performance of these commanded duties in the law , it is manifest , that these duties were not required unto the end alleiged : but that , as He was made under the law for us ; so all His actual obedience to the law was for us , and not for himself . The Excepter , in end , perceiving the Invalidity of all his own discourse here , closeth the matter thus , pag. 206. But however suppose this necessity or use of the Righteousness of Christ could not be sufficiently cleared ; yet since there are many others of undeniable evidence , the position so much contended for ; to wit , that the Godhead of Christ sufficiently qualified Him for such a Sacrifice , as He was , makes nothing at all for the Imputation of His Righteousness . Therefore we shall not trouble either our selves , or our Reader any further with untying an Impertinent knot . What these others of undeniable evidence are , we have not yet seen : and , sure , this one ground is sufficient to demonstrat , that his obedience to the law , in all points , was not for himself , nor to qualifie him , as a Sacrifice ; but for us : and therefore it must be imputed , & made over to us and become our Righteousness , whereby and whereupon , together with his Sufferings , made over to us also , we are to be justified and accepted of God , as Righteous ; and not only have pardon of sinnes , but also a Right to the Inheritance , and to the reward promised upon obedience . 7. As Christ ( saith he , p. 206. ) was a Sacrifice ; so was He and yet is , & is to be for ever , Hebr. 7 : 27. &c. An High-Priest ; and that Righteousness of His we speak of , qualifieth Him , that is , contributeth to His qualification for Priesthood , as well as it did for His Sacrifice . Ans. Seing it cannot be proved , that his actual obedience to the law ( which is the Righteousness we are here speaking of ) was necessary to qualifie him to be a Sacrifice here on earth ; much less can it be proven , that it was necessary to qualifie him for his Priest-hood in heaven . And all these qualifications mentioned , Heb. 7 : 26 , He had , before that actual obedience was either performed , or he in a capacity to performe it : & therefore his actual obedience was not necessary thereunto . 8. That holy pleasure ( saith he ) and contentment , which Christ himself took in these works of Righteousness , may be looked upon , as one considerable end , Ioh. 4 : 34. Ans. So took He pleasure and delight to Suffer : He had a Baptisme to be baptized with , and how was he straitned , or pained , till it was accomplished , Luk. 12 : 50. Shall we then say , that therefore his death was not to make Satisfaction for the sins of his own ? These are but Socinian Evasions , that have no force to weaken the truth , in the least . And thus , notwithstanding of all his Exceptions , this Argument abideth in its strength . We proceed to another . Arg. 5. If we be debtors unto the law , and that not only in matter of punishment , but in perfection of obedience also ; then did Christ ●ot only suffer death for us , that we might be delivered from the Curse ; but also fulfilled the law , that so we may be reputed to have fulfilled the law in him , or by the Imputation of His fulfilling of the law to us . Otherwise the law should yet remaine to be fulfilled by us . But the former is true . Ergo , &c. The force of the Argum. lyeth here , that we were debtors unto the law , not only as to the punishment , which we had deserved by transgression ; but also as to perfect conformity thereunto : and therefore coming in our law-place , & taking on our debt , did not only undergoe the punishment for us , but did also yeeld perfect obedience : And this compleet Surety-righteousness of Christ , consisting both in doing and Suffering , must be imputed unto us , and reckoned upon our score , to the end , we may be justified and Accepted of God , as Righteous ; & have Right not only to Impunity , but also to the Reward , promised to the obedient . He excepteth p. 208. &c. Against the Minor , upon these grounds . 1. If the meaning ( saith he ) be , that we , who are beleevers , are debtors to the law in perfection for our justification ; it is false . But as for these , that beleeve not in Christ , it may be true , in this sense ; that if they mean to be justified , and to escape the punishment , otherwise than by Christ , they must keep the whole law . Ans. ( 1 ) We say not , that Beleevers , who are already justified , through the Imputed Righteousness of Christ , are debtors unto the law , for this end : but that ere they could be justified and accepted of God , as Righteous , they were obliged to perfect obedience , as well as to suffer the penalty : and seing this was impossible unto them , their Surety was to do it , and he did it , and what he did was imputed unto them , and reckoned upon their score . ( 2 ) As for Unbeleevers ( ans such are all by Nature ) seing it is confessed , that they ere under this obligation , then it is necessary , that before they be justified , either they , or a Surety for them , must satisfy both these demands of the law . And though none be now under a command , to give perfect obedience unto the law , to the end , they may be justified ; but such as hear the Gospel are commanded to beleeve in Christ , and to accept of him by faith , that they may have an Interest in his Righteousness , & so be justified : yet that taketh not away this Imputation , but establisheth it rather ; because Christ having satisfied all the demands of the law , both in doing and in Suffering , and that as a Surety , Head , Redeemer and publick Person , by beleeving in him , they receive this , and have it made over unto them . 2. If the proposition ( saith he ) meaneth , that Beleevers are debtors of perfect obedience to the law , in a way of Sanctification & thankfulness . This is true , but it concerneth not the question . Ans. Nor do we speak of this , knowing that it is nothing to the present question : But this we say , That all men by nature , and so Beleevers , before they be justified by faith in Christ , are not only under the Curse , because of sin ; but are under the demand of the law , or the commanding power of the law , requiring perfect obedience , in order to the reward : And that therefore both these demands of the law must be satisfied by their Surety , and the same must be imputed to them and reckoned upon their score , before they can be looked on , as free of the Curse , and as heirs of the Reward , promised to full & perfect obedience . 3. We are not ( saith he ) therefore exempted from keeping the law , no not in respect of justification it self , because we have transgressed it , but because 1. having once transgressed it , we are utterly uncapable of such an observation , whether personally , or by imputation , which may amount to justification , or exemption from punishment . 2. That relaxation or release from an observation of , or dependance upon the law by justification accrueth unto us by meanes of our dependance upon Christ for justification , through his death , Rom. 7 : 4. Ans. ( 1 ) If our transgression of the law doth not exeem us from the obligation to keep it perfectly , in order to justification , then , ere we be justified , that obligation must be satisfied , as well , as the obligation to punishment ; and so the law must be perfectly keeped , as well as its penalty suffered : And seing we our selves can do neither , our Surety must do it for us , & that must be accepted for us , & imputed to us . ( 2 ) Nor can it be said , that our uncapableness to keep it , so as may amount to justification , doth exeem us from the obligation , or destroy the lawes power to require that of us ; more than our uncapableness to suffer the penalty , so as may amount to a justification , doth or can exeem us from the obligation to suffer , or destroy the lawes power to require the penalty of us . It is true , that no man now is called of God to endeavoure this way of justification : yet all such , as live without the Gospel have not the better & more sure way , through faith in Christ made known unto them . The obligation to perfect obedience remaining after the transgression , saith , that , ere a man , that was both obliged to Suffer , and to yeeld perfect obedience , can be justified , the law , as to both these demands , must be satisfied , & the Sureties Satisfaction to both must be reckoned upon his score . ( 3 ) Justification & Exemption from punishment are not one & the same , in our case , more than pardon & Righteousness . ( 4 ) The Exemption , that accrueth to beleevers , saith not , that there was no obligation upon mankind both to suffer and to obey , in order to justification , anteriour to Christs doing both . 4. God never required ( saith he pag. 210. ) of any man , but only of Christ , both exactness of obedience to the law , & subjection to punishment , due to the transgression of the law conjunctim , but divisim only . He that shall perfectly keep the law , is not bound to suffer the penalty . Ans. ( 1 ) Then our transgressing of the law should exeem us from the obligation to obedience , contrare to what was granted in the First Exception . ( 2 ) Though he , who perfectly keepeth the law , is obnoxious to no punishment ; yet he , who breaketh the law ( as we all did in Adam , beside our daily transgressions ) is obnoxious to punishment ; & this obnoxiousness to punishment no more dissolveth his obligation to obedience , than his transgression was able to do . And therefore we are all , considered in our Natural state , obliged to both conjunctim ; for we are borne sinners , and yet born under the obligation of keeping the law of God. ( 3 ) Gods requiring both of Christ , who was Mediator & Surety , saith , that both were required of us : for what was required of him , as Surety , was required of the principal debtors . 5. He saith , In case a Man hath transgressed the law , & hath suffered ( whether by himself , or by some other for him ) the full punishment threatned , he is no further a debtor unto the law , neither in point of punishment , nor of obedience : for the punishment is of equal consideration to the law , with the most absolute conformity : and as no man can be obliged to fulfill the law twice for his justification ; so neither is it reasonable to conceive , that he , who hath suffered the full penalty , that being as satisfactory to the law , as the exactest obedience , should be still bound to the observation of the law . Ans. When the law promiseth life to the fulfillers , as well as threatneth death to the transgressours , the suffering of death for the transgression , is not such a fulfilling of the law , as hath the promise of life annexed to it : Devils , though now suffering the vengeance of eternal fire , the death threatned , yet cannot be said to be fulfilling the law , or obeying unto life ; nor can they be said to be justified , nor to be suffering any thing , in order thereunto . In order therefore to our justification & Acceptance with God , as heirs of the life promised , who were both obnoxious to punishment , & also obliged to give perfect obedience to the law , the law as to both , must be satisfied . Nor can we say , that the punishment of Devils is of equal consideration to the law , with the conformity yeelded thereunto by the confirmed Angels . And though the suffering of the penalty in lawes penal or such as promise no reward unto the obeyers , may be said to be of equal consideration with the keeping of the law ; yet this cannot be said in lawes , which promise a Reward to the observers , as well as threaten a punishment to transgressours : Nor can the man , that suffereth the punishment , suppose to the full , that is threatened in the law , be said to have fulfilled the law , and to have deserved the reward promised to obeyers . ( 2 ) Though Christ hath both obeyed the law , & suffered the punishment ; yet the law is not twice fulfilled , but once , because , as was granted , such as were sinners and obnoxious to punishment , were also obliged to yeeld perfect obedience : for transgression did not destroy this obligation . As when a man is punished for breach of a law , that not only required obedience under such a penalty , but also promised a reward to the observers , when he is put to performe what was commanded , ere he can have the promised reward , he is not put to fulfill the law twice : for his punishment was but Satisfaction to one part of the law , or to threatning ; but it was no satisfaction of the law , as to the reward promised . Arg. 6. If there be no justification , without a perfect Righteousness , & no such Righteousness to be found , but the Righteousness of Christ performed to the law , then of Necessity this Righteousness must be imputed to us unto justification . But the former is true . Ergo , &c. The ground of this Argument is , that justification is the pronouncing of a person righteous , & justification being Gods act , the person justified must be righteous , ere God can judge & pronounce him to be such ; for the judgment of God is alwayes according to truth ; & no person having a righteousness of his own , all that are justified must have a Righteousness imputed to them ; and there is no Righteousness that can be said to be imputed , but the Surety righteousness of Christ , and particularly , in satisfying all the demands of the law . He Excepteth , pag. 211. against the Minor 1. That however it be true , that justification cannot take place , without a perfect Righteousness , being nothing else than the making of a man perfectly Righteous : yet a Righteousness consisting determinatly of such a tale of righteous acts , as Christ performed unto the Moral law , is not absolutely necessary : for in reference to the jewes , there must have been righteous acts performed unto the ceremonial law also . Ans. ( 1 ) Justification is not the making of a man perfectly righteous ; but the judicial pronouncing & declaring of a man to be so , through the Righteouseness of Christ , imputed to him & received by faith . ( 2 ) A perfect Righteousness , consisting in compleat obedience the law is required : we urge not such a determination of acts , in number & tale to the moral , or to the Ceremonial law : only we assert the necessity of a full obedience to the Rule of Righteousness , which God prescribed unto men , & this was the Moral law : Though , as to the jewes there were other prescriptions proposed , than were to others of the world ; yet these same prescriptions , consisting in Ceremonials , or in Judicials , were reduced to the Moral law , & were enjoined thereby , so long as they stood in force , and were not repealed by the Supream Law giver . Except 2. Neither is it so absolutly true , that there is no perfect Righteousness to be found , beside Christs . There is a Righteousness in the law as absolut & compleat . And it is much more probable , that if God Imputes a legal Righteousness unto Men in justification , He fournisheth them this way out of the law . Ans. But what is that Righteousness in the law ? doth the law hold forth any Righteousness , but perfect obedience ? and how can God furnish them with this , but by Imputing unto them the perfect obedience of Christ , seing He hath not so ordered matters , as they shall be in case , while here , perfectly to keep the law themselves . ( 2 ) He remitteth us to what he said formerly in the same Treatise ; and in that place , he maketh this compleat Righteousness to consist in Remission of sinnes . And yet , it is certaine , that Remission is no obedience ; nor is it a Righteousness held forth in the law ; not is it any Satisfaction to the law : yea , it agreeth noth with common sense , nor with Reason to say , that by Remission of sins men are made formally Righteous . Except . 3. That perfect Righteousness , wherein justification consisteth , and where with men are made formally Righteous , when they are justified , is nothing else but Remission of sins , Rom. 4 : 6 , 7. Ans. Remission of sins is not a perfect Righteousness . This hath no countenance , from Scripture , nor from Reason , or common sense . Who ever thought , or said , that a pardoned Thiefe or Murderer was a Righteous man ? or that his pardon made him formally Rightheous , and an observer of the law ? Though thereupon he be freed from the penalty , or from the punishment threatned in the law against such transgressours ; yet is he nor thereupon either made or declared to be Righteous ; but his pardon is a virtual declaration , that he is not Righteous , but a Transgressour . How that place , Rom. 4 : 6 , 7. is perverted , when adduced to give countenance to this fiction , is declared already . He addeth , pag. 215. two Reasons for this : the first is , That remission of sins is equivalent unto , and virtually containeth & comprehendeth in it , the most absolute and entire obedience unto the law . Ans. Remission of sins , as such , is so far from being equivalent to this , or from comprehending this in it , that it is a plaine declaration of the contrary : for where entire obedience is , there Remission hath no place , and Remission must presuppose a Transgression . The next is , Because ( swaith he ) it hath all these great and high privileges annexed to it , and depending upon it , which a Righteousness , most strickly so called , could have , as the Love , Favour , acceptation and approbation of God. Ans. If we speak of Remission of sinnes , in it self , and abstractly considered , this is also false : for though a pardoned man be freed from the punishment , due to Transgressours ; yet , as meerly pardoned , he hath no right to Reward , promised to the perfect observers of the law : Nothwithstanding hereof , we grant that the man pardoned of God hath all these high and great privileges ; but not by vertue of his meer pardon ; but because there is a Righteousness , imputed to him , upon which these privileges do depend , and Exemption from punishment dependeth upon his pardon . He hath two other Reasons elsewhere , pag. 5 , 6. to this purpose ; as 1. That Remission includeth the acknowledgment of the observation of the whole law , even as the Imputation of the law fulfilled , necessarily includeth the non-imputation of sin . Ans. Though in our justification , this might be granted to be true , upon the matter , because there is an Imputation of the whole Surety-righteousness of Christ together ; and the one part is not separated from the other ; so that the one consequently inferreth the other . But when it is thus reasoned against the Imputation of the one , the Inference here must be understood of a formal Inference , and so it is false , that Remission includeth the acknowledgment of the observation of the whole law ; for it only includeth the non-Imputation of guilt , notwithstanding that the law was broken : yea , as is said , it manifestly supposeth the contrary , viz. That the law was not perfectly observed , for had the law been perfectly observed , there had been no place for pardon . Moreover , Remission as such , giveth no Right to the reward , promised unto perfect obedience ; but only impunity from the punishment , threatned for disobedience . 2. saith he . He cannot be said to have all this sinnes fully forgiven , who is yet looked vpon , as one that hath transgressed , either by Omission , or Commission , & intended to be dealt with all as such . Ans. Though he , whose sinnes are fully forgiven , cannot be dealt with , as one guilty of sin , that is , as one liable to the punishment ; yet he may be looked on , as one , that was guilty , and so did not give full and perfect obedience : and therefore , though he cannot be dealt with as a Transgressour ; yet neither can he be dealt with , upon the account of his Remission , as one that hath yeelded perfect obedience , & did never transgress . Wherefore , seing he cannot be looked upon , as one that never transgressed , he cannot be looked upon , as one that hath a perfect Righteousness , and so , a Right to the Reward . The similitudes taken from a phisician , restoreing his patient to health , by recovering him from his sickness ; and from the Sun , in one act expelling darkness & bringing in light , which are here adduced for illustration , have no force to prove any thing here , in regard , there is no correspondence in all points , betwixt Matters Natural , & Matters meerly Moral , or Political . There is no Medium betwixt light and darkness , or the habite and its privation ; but there is a Medium here betwixt Transgressing of the law , & perfect obedience to the law unto the end , Adam , so long as he stood , was no Transgressour ; yet he had not then given perfect obedience to the end , according to the Covenant . So there is a Medium betwixt Freedom from the Penalty , & the Right to the Reward , as was shown above . Arg. 7. If do this & live , be an everlasting Rule of God , & which shall never be dissolved , then must the Active obedience of Christ be imputed unto Men , in justification , that so they may be said to have done this , and so live . But the former is true , Ergo , &c. That these words , do this and live , containe a determination & constitution of the Lord , as unalterable , as these words , That day thou eats , thou shalt die , cannot well be denied : and therefore , if because of this latter , no man can be saved , unless their Surety die for them ; so because of that former , no man can have right to the reward , unless his Surety performe perfect obedience . And as the one is imputed to the Beleever , so must the other be Imputed also , in order to his compleat Salvation . Against this he excepteth , pag. 216. &c. thus , In this sense , I grant , that do this and live , is an everlasting Rule , that is , it is , hath been , and shall be everlastingly true , that who so ever shall fulfill the law perfectly , shall live . But not in this sense , that it is the only perpetual and standing Rule , whereby and according to which , men must be justified , and so saved : for in this sense , it neither is , nor ever was , nor ever shall be a rule of God : for God hath alwayes had , and for ever will have another rule for the justification of men . Ans. ( 1. ) Was it not a Rule of life & justification to Adam , in the state of Innocency ? was he not , according to that Covenant , where in he stood , to purchase the good promised by his doing ? It may be , the Excepter thinketh , with the Socinians , that no more was promised to Adam , than what he had in possession . ( 2. ) We do not assert it , as a standing rule , whereby we should now expect to be justified ; but we say , that it being a constitution of God's , as well as the other , viz. That day thou eats , thou shalt die , It must be satisfied , as well as the other . And as the rule of faith taketh not away Christs suffering of death , according to what was threatened in the law ; so nor doth the law of faith take away His obedience , according to the command of the law : and as Christs paying down of the Penalty was necessary for our freedom from death ; so His giving full obedience to the law is necessary to our life ; though , as was said , we need not nicely thus distinguish , save to shew the necessity of the Imputation of both . Arg. 8. That Righteousness , which God accepteth on our behalfe , is the Righteousness imputed to us in justification . But the Righteousness of Christ is that Righteousness , which God accepteth on our behalf , Ergo , &c. He excepteth , pag. 217. 1. Denying the Major , because God may and doth accept that for us , or on our behalf , which yet He need not impute to us ; at He accepted of Abrahanis prayer , in the behalf of Ismael ; & of the prayer of Elisha for the Shumanites Son , and yet neither was imputed to the other . Ans. But all this , & a thousand Instances of the like nature , can evince nothing ; for the Argument speaketh of what is accepted of God , in order to justification , as the ground and meritorious cause thereof ; which the Instances adduced come not nigh unto . He addeth , In like manner , these , in whose behalf , Christs Sufferings were accepted , receive an unspeakable benefite & blessing by them ; but this operats nothing to the Inference of the Imputation pleaded for ; that is , that God must look upon these Sufferings of Christ , as if they had personally endured them , on whose behalf they are accepted . Ans. Then it seemeth not only is the Imputation of Christs active obedience denied ; but also the Imputation of His death and Sufferings ; and no more is granted , than what Socinians will yeeld unto . ( 2 ) The Imputation , we plead for , is not such as maketh God to look upon these Sufferings of Christ , as if Beleevers had personally endured them : but such , as maketh God to look upon them , as the Sufferings of Christ , as Surety , Head & Publick person , in the room & stead of His chosen ones ; which Sufferings & payment of the Penalty by the Surety , being made over unto , & reckoned upon the score of Beleevers , they are , upon the account thereof , accepted & dealt with , as if they themselves had so Suffered and Satisfied , in their own persons . 2. He distinguisheth thus , If by the Righteousness of Christ the proposition meaneth , precisely that obedience , which He exhibited to that general & common law , whereunto all Men are obliged , considered apart from His obedience to that particular law of Mediator , given to Himself alone , so it is false . If by Righteousness be here meant that obedience of Christ , commonly called passive , or both active and passive together ; so it may be true : but then the other will be found tardy . Ans. ( 1 ) Christs obedience to that general law , by which all men were obliged , did as well belong to His law of Mediation , and was comprehended under it , as His giving up Himself to Suffering & to death : for as Mediator He was made under the law , as well as suffered the Curse . ( 2 ) The Minor proposition is to be understood of the whole Surety-righteousness , consisting not only in Suffering ; but also in actual obedience to the law : & when this is granted , the whole we seek is granted . Neither is the former proposition found tardy , as appeareth from what is said ; & the Syllogisme is good , and no Paralogisme , what ever he supposeth . Arg. 9. If Christ were a publick Person , standing in the place or stead of all those that should beleeve in Him ; then all that He did and Suffered , is to be looked upon & reputed by God , as done & Suffered by these , & consequently are Imputed to them . But the former is true , Ergo , &c. Sure , if Christ was a publik person , standing in the place and room of the chosen ones , all that He did , as such a person , or as a Surety , as to that wh●●h law and justice required of them , & they were obliged unto , must needs be imputed unto them , & reckoned upon their score ; and they must be dealt with upon the account thereof , as if all had been done & suffered by themselves . We do not say , that all He did & Suffered , is or must be Imputed : but that all , which He did and suffered , in Satisfaction of the law , and in payment of that , which we were liable unto , & stood under the obligation of , is and must of necessity be imputed , to the end we may be deliver●● from under the former obligation . He excepteth , pag. 220. &c. 1. The publickness of Christs person , or His standing in the place of those , that should beleeve , is no sufficient ground to build this Inference upon , That therefore all He did & suffered , are looked upon by God , as done and suffered by them ; such as His conception , Birth , &c. Ans. We have obviated this already , by showing , that the Major is to be limited to , & understood of those things only , which the law required of us , & which we were under the obligation of , and were debtors to do and suffer , amongst which none of the particulars mentioned , and many moe such-like , can be reckoned . His after rambling discourse upon this mistake , is not worth the noticeing : And who seeth not , how vaine it is for him to say , that then God should look upon men , as having redeemed the world : For , as the law did not require this of us ; so to speak thus , destroyeth all acts of Sutetyship : for the Sureties acts can never be so imputed to the debtor , as to make him thereby the Surety . We know , that Sureties and publick persons may do many things , which cannot be said to be imputed to the deb●ors & persons represented : but these things are not done by them , as such publick persons & Sureties , but in another capacity . And it is folly hence to inferre , that therefore the Sureties payment of the debt cannot be said to be imputed to the debtor ; or that wherein the publick person was a publik person , and which he did as such , cannot be said to be imputed to those , whom he represented . 2. Except . Itagreeth not with Scripture expression , to say , that the Sufferings of Christ are by God looked upon , as our Sufferings , or to conceive , that we should suffer in Him. It is not all one to say , we were punished in Christ , and Christ was punished for us . This last as warranted by Esai . 53 : 6. But the other cannot be affirmed ; for seing in Christs death , we hav● remission of sins , we cannot be said , for the same sinnes to be punished in and with Christ. Ans. This is wholly founded upon his own way of wording the Argument , so as he thought it would give him most advantage : for all this looketh to these words , in the Major propos . are to be looked upon , & are reputed by God , as done & suffered by those ; which words might have been left out , without any hurt to our cause : the Argum. without them would have been full and concludent for us , whether any have argued so , or he hath framed the Argum ▪ to his own mind , I know not . Sure , there is no necessity for adding of these words : yet the words may admit of a candide Interpretation ; for it hath no repugnancy , or dissonancy to Scripture expression , to say , that the Sufferings of Christ are looked upon as the beleevers sufferings , when they are impu●●d to him ; not as if God should think , judge or conceive , that the beleever , in his own Physical person , had suffered , that which Christ did suffer ; but that he hath a special legal interest in these Sufferings , as being in a special manner interessed in Christ : and are now dealt with by God , no otherwayes , than as if he himself had , in his own person , laid down that satisfactory price . And in this sense , there is no difference betwixt the saying , that we are punished in Christ , & that Christ was punished for us : for we 〈◊〉 only punished in Christ legally , as Christ suffered for us , as coming in ●ur law-place . Neither doth the saving , in this sense , That we are punished in Christ , take a way Remission of sins , but doth rather establish the same , as being the only ground thereof : for till we have an Interest in Christ , and in His Sufferings , by the Imputation thereof to us , & our leaning to them by faith , we can have no Remission , according to the Gospel-way . Except . 3. The publikeness of a person , who negatiats the affaires of others , doth no further , nor any other wayes , interesse those , whose affaires he mannageth , in what he doth in , or about such a transaction : buth only with reference to the issue , & success of what he doth for them , in that behalf : so that his dishonest , or unconscientious way , in the miscarying , or his wisdom & faithfulness , in the right managing , are no wayes imputable to the persons , whose business is negotiated . Ans. It is not necessary , that that special manner of managment should be so imputed unto the persons , whose affaire is negotiated , it being sufficient , that the persons represented be interessed in the transaction it self , in reference to an interest in the issue in the same affaire managed : and the transaction it self is so imputed to the persons represented , in reference to the effects , as if it had been done by themselves . So in our case , though the Wisdom , Faithfulness & patience of Christ , used in the managment of that publick affaire intrusted to Him , as a publick person , undertaking for , and representing all His Children , be not imputed unto them : yet the business it self , with which He was intrusted , viz. Giving satisfaction to the law in all points , by Suffering & Obedience , which the law required of us , is imputed to us , & must be so , in order to our partaking of the benefites & advantage thereof . Except . 4. It is not altogether so solide or sound , as is supposed , that Christ stood in the place & stead of those , that should beleeve in Him , especially in all things , performed by Him , and which tended to the qualification of His person . To stand in the place and stead of another , implieth a necessity of his being in the same place , & doing the same things himself , wherein he stands , & which he doth , who is supposed to stand in his stead , unless they had been done by this other for him . Ans. This last Exception is the same with the first , & needeth little more consideration . We do not assert , that He did so stand in the place & stead of beleevers , as to all things He did & suffered ; but only that He stood in in our room & stead , in the whole of His active & passive obedience , or in making satisfaction to the demands of the law , in His state of humiliation , this being it , for & in reference to which , He was appointed to be a publick person : all other things He did , as His Miracles , assuming a body , and the like , need not be said to be imputed to us ; though , in that they concerned His person , & were requisite thereunto , & to the work He was imployed in , they carry a special advantage in them for Beleevers ; & were in a particular manner designed for their good , & were subservient to that maine designe . Arg. 10. If we cannot be justified by the Righteousness of Christ otherwise than by the Imputation of it , then must it needs be imputed to us , in our justification . But the former is true . Ergo. &c. He excepteth p. 225. The Righteousness of Christ concurreth toward justification , by qualifying His person for that Sacrifice of himself , by which justification hath been purchased for all those that beleeve Ans. The Argum. is to be understood of His whole Surety-righteousness , and not of His active obedience only . ( 2 ) Even as to this , it was answered above , that it was not requisite unto this end , His humane nature being sufficiently hereunto qualified , by the personal union , by which His bloud became the bloud of God , and all He did and Suffered was the deed & Suffering of Him , who was God. Arg. 11. If we may truely be said to be dead & crucified with Christ , to be quickened & have risen againe with Him , &c. then may we truely be said to have fulfilled the law with Christ ; & consequently that should be imputed to us . But the former is true , Ergo , &c. These expressions pointe forth the closs union , that is betwixt Christ and Beleevers , & thereupon their Interest in what He did and suffered , as Mediator , Surety & publick person , to the end they may have right to , and possession of the great benefites , purchased and procured by Him. So they hold forth Christs suffering , dying , riseing , &c. as a publick person in their room & in their stead , & as their Representative : so that it is r●ckoned for them , and upon their score , and they are so interessed therein , as that they are to be dealt with , as if all these things had been done & suffered by themselves . And though , in these expressions mentioned , there be no express mention made of Christs fulfilling the law ; yet they sufficiently hold forth that , which by parity of reason will enforce this , as well as the other : for they pointe forth Beleevers their union & communion with Christ , as to His Mediatory work , to which His fulfilling of the law did belong . Against the consequence he saith , These expressions have no such Inference : for if we could be said to have fulfilled the law with Christ , our own fulfilling it in Him should rather be said to be imputed to us , than His fulfilling it for us . Ans. ( 1 ) This will say as much against the Imputation of Christs sufferings ; for we are said to be dead with Christ ; & therefore not Christs death , but our own death in Him should be said to be imputed to us : But the Scripture knoweth no such thing . ( 2 ) The meaning of the expression is , we say , but to denote emphatically the imputation of what Christ did & suffered , unto us : for our own fulfilling of the law in Him , is but His fulfilling of it for us , & the same imputed to us ; so as we are dealt with no otherwayes , than if we had done it our selves ; as our being dead & buried with Christ , is but His dying in our place & stead , or our having such an Interest in His death & burial , as that we are dealt with , as if , in a manner , we had died our selves . But he supposeth , there is a difference , as to this , betwixt Christs dying & His fulfilling the law , saying , When the Scripture saith , we are dead &c. with Christ , the meaning is not , that God looked upon us , as if we had laid down our Natural lives by death , when he laid down His ; & as if this laying down our lives were a satisfaction to His justice ; for then we might be said , to have satisfied for & redeemed our selves : But these expressions import either a profession of such a death in us , which holds proportion with , or hath a likeness to the death of Christ , or else this death it self really wrought in us , by that death of Christ. Ans. We do not asserte the meaning of these expressions to be , That God looketh upon us , as if we had laid down our Natural lives , &c. But that beleevers have such an Interest in Christs death , as being the death of their Surety , Redeemer , Head , Husband and publick person , that they receive the benefites & advantag●● thereof , no less really & effectually , than if they themselves , in their own persons , had dyed & satisfied , the same being now imputed unto them , & laid hold on by faith . ( 2 ) Though these expressions , at least some of them , & in some places of Scripture , as Rom. 6. may & do import what is here expressed ; yet the full import of these Expressions is not hereby exhausted , as the scope & circumstances of the places may cleare ; as particularly that expression , Gal. 2 : 20. I am crucified with Christ : & these Ephes. 2 : 5. 6. He addeth against this . That Gal. 2 : 20. The expression is taken in the latter sense , importing that the natural death of Christ for Paul & others , had wrought upon him , in a way of assimilation to it self , & had made him a dead man to the world . Ans. Paul is rather clearing & confirming , how he was become dead to the law , and alive unto God , vers 19. in & through the vertue of Christs death & crucifixion , in which he had such an Interest , that he accounted him self , as it were hinging-on the cross in & with Christ ; & did so rest upon that by faith , & owne that Sacrifice alone , that he & Christ , as it were , were become one person ; & he owed his being dead unto the law onely thereunto , & had it as really flowing therefrom & following thereupon , as if he himself had hung upon the cross , as a satisfactory Sacrifice . To that Ephes. 2 : 5 , 6. he saith , The meaning is not , that God looks upon them , as quickened from a natural or corporal death , as Christs quickening & riseing againe was . Ans. Nor do we say , that this is the meaning , nor need we either think , or say so : but this we say , that the expression holdeth this forth , that Christ dyed & rose againe , as a publick person & Surety ; & that Beleevers have so neer an Interest in His Mediatory work , & so closs an union with the Mediator , that they are as one person in law ; so that they are really made partakers of some of the fruites of what Christ did & suffered , already , & shall as really partake of what is yet to be communicated , as if they themselves had laid down that purchasing price . Let us hear what he giveth for the meaning . The meaning ( saith he ) is either to signifie the profession , that is made by us of that newness of life , which in way of a Spiritual Analogy , answers that life , whereunto Christ was quickened and rose againe ; or else the new life it self wrought in us . Ans. That the Apostle is not here speaking of a meer profession , is manifest : nor is he speaking only of a new life , wrought in them ; for he addeth , and made us sit together in heavenly places in Christ Iesus : Nor doth that , which he saith , invalidate the meaning , which we give ; for that effect , or inwrough quickening is spoken of , as flowing from Christs dying & riseing , & from their Interst in His dying and riseing , & their union with Him in all that , as being one person in law with Him ; & so as virtually riseing with Him , and now sitting with Him , who is their common Head & Representative All which doth abundantly confirme the Doctrine of Imputation , which we plead for . He addeth finally , But on the other hand , as there is no such expression in Scripture , as this , we have fulfilled the law with Christ ; so neither● if there were , would it make any thing at all to salve the truth of the proposition , under question : for what if we should be said either to profess such a fulfilling of the law , as holds proportion with Christ's fulfilling it , or really & personally to fulfill the law , after such a manner ? Ans. The expressions already mentioned do sufficiently evince this union and communion , that beleevers have with Christ , in His mediatory work , which is a solide ground of Imputation of the same unto them , as the foundation of their partaking of the benefites flowing therefrom : for there cannot any shew of reason be given for the one , which will not hold good for the other also . And it is said , but not proved , that these & the like expressions hold forth no more , but one or both of these two things alleiged : yea the scope of the places , and the Import of the words , hold forth much more , as is said . Arg. 12. Whosoever is a sinner , & so continueth whil'st he liveth , cannot be justified other wayes , than by the Imputation of Christs Righteousness . But every man ( Christ excepted ) is a sinner , &c. Therefore , &c. He excepteth , pag. 219. &c. If there be no other meanes of justifying , the condition of the whole world is hopless ; for there is no such Imputation . Ans. The contrary hath been shown , & shall be more demonstrated hereafter . He addeth , Without Imputation there is another door opened . What is this ? Those that truely beleeve in Iesus Christ , being not under the law , but under grace , are not liable to condemnation for their daily sinns , 1 Ioh. 2 : 1 , 2. Ans. True , but what then ? How come they to be under grace , & not under the law ? Is is not by vertue of the Imputation of the Righteousness of Christ unto them , unto their Justification ; & because of their Interest in Christ , as Mediator , as their Head , Husband , Surety , Interessour & Advocat ? He addeth . So that for the dissolving & taking away of all guilt , there needs no Imputation of the active obedience of Christ. The propitiation , which He is unto them , by His blood & Intercession , hath done this service to them , before this Imputation is supposed to come at them . Ans. We plead for the Imputation of His whole Surety & Mediatory work ; & say that it is wholly imputed , & that at once , & not one part now , and another at another time . Nor do we say , that Christs death did procur● one thing , & His obedience another thing : but that in & by both , He , as Surety , performed what the law required of us ; & thereby procured all to us , that we stand in need of , to make us happy . Thus have we vindicated the Arguments , which this Author thought good to make any answere unto : others might be mentioned , but we shall forbear mentioning of them , till some other occasion . CHAP. XI . Objections taken out of Scripture by Mr. Goodwine , against the Imputation of the Righteousness of Christ unto Justification , Answered . HAving in the foregoing Chapters proved , both from Scripture & Reason , That Christs Righteousness is imputed unto Beleevers unto justification ; & having vindicated such of them , as were excepted against by Mr. Goodwine ; we shall now come & examine the Arguments , by which he oppugneth the Doctrine of Imputation , in the first part of his Treatise of justification ; Where he marshalleth his Arguments under two heads , viz. of Scripture & Reason . He beginneth with his supposed Scripture proofs , Chap. 2. &c. As to the first of which , largely prosecuted Chap. 2. we shall speak to it afterward , when we come to speak of the Interest of faith in Justification ; for thereunto it doth more properly belong , being rather a proof of the Imputation of faith , in a proper sense , as our Righteousness , unto justification , than of the Non-Imputation of the Righteousness of Christ. Leaving therefore the examination of this to its proper place , we come to see what other Scriptures , adduced by him against the Truth hitherto asserted , do say , in this question under debate ; & that the more willingly , because Mr. Baxter in his late book against D. Tully , referreth us to this man for Arguments . First , he adduceth such passages , as absolutely exclude the works of the law from justification , as Rom. 3 : 28. Gal. 2 : 16. Rom. 3 : 20. We spoke something to this matter , while we were mentioning the Mysteries , remarkable in justification : yet we shall here consider what he saith . He thus reasoneth , pag. 55. If a man be justified by the Righteousness of Christ imputed unto him , he shall be justified by the works of the law ; because that Righteousness of Christ , we now speak of , consists of these works . Ans. The vainity & falshood of the Consequence is obvious : nor doth the reason added , make any supply . It is true the Righteousness of Christ did consist in works of obedience , required by the law ; yet though this be imputed to us , it doth not follow , that we are justified by the works of the law ●●ccording to the Scripture sense of that expression : for the Scripture meaneth works of the law , which we do in our own persons , Tit. 3 : 5. And the whole Scope , Drift & purpose of the Spirit of the Lord , in all these places cited , & in all others , evinceth this ; and all the Arguments mentioned in Scripture against justification by the works of the law , demonstrat this to be the true and only impo●● of that expression , as cannot but be plaine to any considering person . Yet he hath 4. answers , and he addeth several other things , which we must examine . He saith I. Where the Holy Ghost delivereth a truth simply & indefinitly & in a way of a General & Universal conclusion , without imposeing any necessity there , or else where , to limite or distinguish upon it ; for men to interpose by distinctions & limitations , to overrule the express meaning of the words , is to usurpe authority over the Scriptures . Ans. I grant , to adhibite distinctions or limitations , which the Scripture giveth no warrand for , to over rule the express meaning of the words of the Holy Ghost , is to exercise an unlawful authority over the Scriptures , & savoureth of audacious profanity . And I judge , that there are not afew of such distinctions & limitations to be found , in his Book , making him fall under the lash of this censure . But to assert such a general and universal sense of a Scripture expression , as neither will agree with other Scriptures , nor with common Sense & Reason ; yea which so directly crosseth the whole Gospel , and destroyeth the Scope , Cohesion , & obvious Sense of the whole purpose , and of every sentence , used by the Spirit of the Lord in that matter , is to usurpe a Supra-papal power and Authority over the Scriptures of truth , and a most ready way to render them wholly useless . ( 2 ) As for our sense of this Expression , who , that will willingly be ruled by the Scriptures , cannot submit unto it ? Let us but look to the very first place cited by himself , Rom. 3. & consider the whole preceeding discourse of the Apostle from Chap. I : 18. & forward , & particularly Chap. 3 : 19. Where the Apostle closeth his discourse , tending to evince both jewes & Gentils to be under the Curse , by saying , Now we know , that what things so ever the law saith , it saith to them who are under the law , that every mouth may be stopped , and all the world may become guilty before God. Is not this to be understood , in respect of their own personal deeds & works ? See then his conclusion , vers 20. Therefore by the deeds of of the law , there shall no flesh be justified in his sight . Can any man , that hath not renounced common sense , understand this otherwise , than that no man shall be justified in the sight of God by his own personal works ; seing this is the only native conclusion , that floweth from the premisses ; seing by their own personal works they can be justified before men ; & seing the following words , for by the law is the knowledge of sin , that is , the law proveth & evinceth all , that we do , to be short & sinful , enforce this likewise ? Is not this also enforced by these words , vers 23. For all have sinned , and come short of the glory of God ? Is it imaginable , that justification , through the Imputed obedience of Christ to the law can evince , that we are not justified freely by His grace through the Redemption , that is in Jesus Christ , vers 24 ? If this general sense were the true meaning , what ground was there for that vers 27. Where is boasting then ? It is excluded . By what law ? of works ? no , by the law of faith ? Would Justification by Christs obedience give ground of boasting ? And what ground were there for that objection vers 31. Do we then make void the law , &c. & in the following Chapter , when speaking of Abraham , doth he or can any man imagine , that the Apostle doth mean any other works , when be denieth that Abraham was justified by works , than Abraham's own personal works ? And meaneth he , or can he meane any other works , when he saith vers 4. Now to him , that worketh is the reward not reckoned of grace , but of debt ? But it were tedious to prosecute this matter further , that is so clear in it self to every ordinary Reader , that it must needs argue a desperat designe , together with unpasrallel'd boldness , thus , with confidence & peremptoriness , to assert the contrary . He saith 2. If the Apostles charge had been , in delivering of this doctrine , either to have made , or to have given allowance for any such distinction , certainly he should have been unfaithful in his trust , in giving the honour , due to the works of Christ , unto a thing of a far inferiour nature , viz to faith , as he doth Gal. 2 : 16. Where he saith not , but by the works of Jesus Christ , but by faith Ans. This answere is , in a great measure , sick of the same distemper of presumption , with the former . We must not think , that the Apostle is still to be blamed for unfaithfulness , when he speaketh not , as we would have him speak : Christian sobr●ety should reach us , to search for Gods mind , in the expressions He hath thought good to use , for signifying of His mind . These , against whom the Apostle here wrote , & whose errour , in the matter of justification , he was confuting , never had a thought of such a general groundless sense , as we have here obtruded upon us ; nor can it come into the thought of any rational man ; & when then should we suppose , that the Apo●●le should have spoken to such a thing ? ( 2 ) Paul giveth not the honour , due to the works of Christs , unto any thing of an Inferiour Nature , no not to faith , whatever this Author , misunderstanding the Apostle's mind , & perverting his words , would make his Reader beleeve , as we shall have occasion to shew hereafter . This Author setreth Christ and Faith at variance , whileas the Apostle every where sheweth their agreement & indissoluble union . ( 3 ) Taking faith , in this Authors sense , we see , That by his own Confession , the ascribing of that unto faith , which he doth ascribe to it , in the matter of ●ustification , is a giving of that honour unto it , which , we say , is due to Christs obedience . So that the question betwixt him and us , is , whether Christ and His obedience , or Faith of a far inferiour Nature , must have that honour ? We see no ground to imagine , that Paul would give the honour , that Universal obedience might call for , unto one act of obedience , or think that he would cry up one act of obedience , that is , faith , & cry down all other acts of obedience : far less that he would cry up faith , in prejudice of the full & perfect obedience of Jesus Christ , the Redeemer and Surety . He saith 3. If Paul's intent had been , to have reserved a place in Iustification , for the works of the law , as performed by Christ , his indefinite expression would have been , as a snare upon men , to cause them passe over the great things of their Iustification . Ans. Paul's indefinite expression neither was , nor could have been a snare unto any ; nor came such an imagination ever in the head of any man , but such an one , as can stumble in the most even path , being blinded with prejudice at the truth , & drunk with love to his own Inventions , which he cannot otherwise maintaine , but by new and unheard-of fictions . What great things of justification could , I pray , Paul's expressions cause any passe over ? Why are not some of these great things mentioned ? He saith 4. If this had been Paul's meaning , it cannot be once imagined , but that he would have made use of such a distinction , or reservation , & would have been glad , if , without trenching upon some Gospel-truth , he could have come over so neer unto the jewes , who where chiefly incensed against Paul , for passing over the law in justification . Now had he said , that be did not exclude the righteousness of the law by faith , but advance it rather ; only he preached that they could not be justified by their own observation of it ; who seeth not how this would have taken off great part of their opposition , Ans. It is a wonder to see , how some men can shut their eyes , that they should not see what is most obvious , and what is in plaine termes asserted in the Scriptures . Did not Paul say expresly enough , Rom. 3. ult . That he did not make void the law through faith , but did establish it ? doth he not also plainly tell us , where the difference lay betwixt him & the jewes ; & what it was especially , at which they stumbled , when he said , Rom. 9 : 31 , 32. But Israel , which followed after the law of Righteousness , hath not attained to the law of Righteousness ; wherefore ? Because they sought it not by faith , but as it were by the works of the law , for they stumbled at that stumbling stone . And againe Rom. 10 : 3 , 4. But they being ignorant of God's Righteousness , & going about to establish their own Righteousness , have not submitted themselves unto the Righteousness of God ; for Christ is the end of the law for righteousness , &c. Is it not hence clear , that they rejected Christ , and would not owne Him , as the end of the law for Righteousness : & that they stumbled at Him , seeking after justification & life , by their own personal following after the law of Righteousness , & by seeking to establish their own righteousness ? How then can this man say pag. 61. That Paul was as far from holding justification by the works of the law , as performed by Christ , as the jewes were , who would have nothing to do with Christ , but stumbled at Him , while as Paul sought only to be found in Him , not having his owne Righteousness , which is of the law ; but that which is through the faith of Christ , the Righteousness which is of God by faith , Phil. 3 : 9. And proclamed Christ to be the end of the law for Righteousnes , to every one that beleeveth , Rom. 10 : 4. Against Fit. 3 : 5. where mention is made of the works of righteousness ; which we have done ; & a sufficient ground laid for the distinction mentioned , & to prevent the stumbling of such , as love to walk in the light , he advanceth several answers , pag. 62. &c. As I. He never said , that the active righteousness of Christ should be made a stander-by ; but that it hath a blessed influence into justification , as it issueth into His passive obedience , which together may be called a Righteousness for which , but not with which we are justified , except it can be proved to be either the Material , or formal , or instrumental cause of justification , & whoever attempt to do this , will wholly dissolve the merite of it . Ans. ( 1 ) All this maketh nothing to the purpose now in hand , which is to show , that Paul by this expression cleareth sufficiently , what he meaneth by the works of the law , which he excludeth from having any interest in justification , viz. The works of the law , performed by us in our own persons . ( 2 ) What influence the active obedience of Christ hath in justication , when he will not admit it to be any part of that Surety-righteousness , which is imputed unto us , he showeth not ; nor what way it issueth in to His passive obedience . If all this influence be to make Him fit to be a Sacrifice , we have shown above , that the personal Union did that ; and consequently His active obedience , if it had no other influence , is made a meer stander by . ( 3. ) A Righteousness for which , & a Righteousness with which , is a distinction , in our case , without a difference ; for the one doth no way oppugne , or exclude the other , because the meritorious cause imputed , made over to and reckoned upon the score of beleevers , can be also that Righteousness with which they are justified . ( 4 ) Whether it may be called the Material , or Formal cause of justification ( that any ever called it the instrumental cause , is more than I know ) is no great matter , seing it may be either , as the termes shall be explained , which men are at freedom to do , according to their own minde , when they apply them unto this matter , which hath so little affinity with Effects meerly Natural , unto the causes of which these termes are properly applied : though I should choose rather to call it the formal objective cause , if necessitated to use here philosophik termes . ( 3 ) That to call Christ's whole Righteousness either the Material or Formal cause of justification , is to overthrow the merite of it , is said , but not proved : It is not these philosophical termes themselves , but the explication of them by such , as use them in this matter , that is to be regarded : and none shall ever show , that either of these termes , as explained by the orthodox , doth overthrow the merite of Christ's Righteousness , both doth rather establish it . He saith , 2. The H. Ghost may reject the works of men from being the cause of such or such a thing , & yet no wayes intimat , that the works of any other should be the cause thereof , If the words had gone thus , not by the works of Righteousness , which we our selves had done , this had been some what an higher ground , to have inferred the opposite member of the distinction upon , viz. by the works of another , or of Christ. Ans. This exception is as little to the purpose , as the former ; for these words were here brought only to show , what the Apostle meant by the works of the law , which he excluded from justification , viz. the works which we do : and not to prove immediatly , that the works of any other were understood hereby . ( 2 ) It is foolish thing to imagine a distinction , betwixt works , which we do & works , which we our selves , do , the same word in the original , which vers 5. is rendered we , is rendered we our selves , vers 3. What poor shifts are these , which men take to support a desperat cause ? He saith 3. To put the matter out of all question , that excluding the works of the law , which we had done , he had no intent to imply the works , which another might do , he expresseth the opposition thus , according to His mercy . Ans. The mistake is still continued in : By these words , we onely cleare what the works are , which are excluded ; viz. our personal works , or works , which we do , or have done : whose works else are accepted , other places prove expresly , & this by consequence , unless the worke of a third could be alleiged . ( 2 ) The opposition here made , destroyeth not the opposition , which we make : for when we are justified & Saved by the Imputation of the Righteousness of Christ , we are justified & saved according to His mercy ; as well as we are justified freely by His grace , when justified through the Redemption , that is in Jesus Christ , Rom. 3 : 24. He saith 4. & thereby seemeth to reply to what is last said . The Apostle delivereth himself distinctly of that , wherein this Mercy of God , be speaks of , consisteth , viz. regenerating us , &c. Ans. But , I hope , the Apostles mentioning of Regeneration , doth not exclude the Imputation of Christ's Righteousness , the ground thereof ; nor can he suppose this , unless he plead with Papists for justification by our good works , done after Regeneration , & the new birth . He saith 5. Such an inference is neither probable , nor pertinent to the purpose ; because the Apostle rejecteth the works of righteousness , which he nameth , from being any cause , antecedaneously moving God to save us ; & not from being the formal cause of justification : and we our selves ( saith he ) will not say , that the works of the law , which Christ hath done , moved God to saveus . Ans. ( 1 ) The Inference , which he here speaketh of , is his own , and not ours , as we have said . ( 2 ) The Salvation here mentioned is comprehensive , and includeth Justification & Adoption , as vers 7. cleareth ; & the Mercy , mentioned , v. 5. comprehendeth all other subordinat causes & meanes , which the Lord hath appointed : & though the obedience of Christ be no cause , moving God to decree to save ; yet it may be a cause of justification . But then ( saith he pag. 65. ) This will only establish the merite of Christ's Righteousness in justification , but overthrow the formality of it . And why so ? Because ( sa it be ) it is unpossible , that one and the self same thing , in respect of one and the self same effect , should put on the different habitude both of the Formal & Efficient cause . Ans. All this is but vaine talk , & a reasoning from termes of art , or philosophical notions taken improperly , to the same taken most properly & strickly ; as if a Moral , polititical or legal effect were every way the same , with a Natural physical effect : and yet in physical Effects , as such , meritorious causes have no proper Efficiency : But , as to our case , we plainly say , that Christ's Righteousness is the meritorious cause of our justification , & yet may be called the formal cause thereof , as that terme may be adapted & fitly explained , according as the matter will bear ; or the formal objective cause , which we rather incline to . He speaketh against Gal. 4 : 4. pag. 66. saying , that it is adduced to prove , that Paul mentioneth the works of the law , as done by Christ , in the discourse of justification ; & consequently , that he had no intent to exclude the works of the law , as done by Christ from having their part in justification . But , as was shown above , there are many other places of Scripture evincing this . Yet let us see what he saith . 1. The law , under which Christ was made , is the ceremonial law , as is clear vers 5. we are not redeemed from the Moral law , which is of eternal obligation ; but from the Ceremonial law . Ans. ( 1 ) That Christ was made under the Ceremonial law only , no reason can evince ; for He was made under that law , under the curse whereof we were , who were to be delivered there from by Him , Gal. 3 : 10 , 12. But this was not the Ceremonial law only ; otherwise he should have died only for the jewes . Againe , The law , which he speaketh of , was ordained by Angels , in the hand of a Mediator , Gal. 3 : 17 , 19. but this was the Moral law , contained in the decalogue . Is the ceremonial law only that law , that cannot give life vers 21. was nothing a Schoolmaster to Christ , but the ceremonial part of the law , vers 24. ( 2 ) To be under the law , is not only to be under the lawes obligation , but chiefly to be under the lawes Curse , which is the same with being concluded under sin , Gal. 3 : 22. ( 3 ) If being under the law be thus limited , or restricked , to a being under the obligation of the ceremonial law , no more can be meaned , by receiving the Adoptions of Sones , there mentioned , as the opposite mercy , than a freedom from the yoke of the ceremonial law ! but this , I suppose , will be too narrow an Interpretation . ( 4 ) Though none be redeemed from obedience to the Moral law ; yet they may be delivered there from , as the sole condition of the Covenant , & as the sole way of obtaining life . 2. He saith , hereby may be meaned His subjection to the curse of the law . Ans. That this may be part of the meaning , may very easily be granted : & what then can hence follow ? The expression of being under the law , hath not alwayes this single and sole import , as we see in that same Chapter , vers 21. Secondly , Chap. 4. pag. 69. He argueth from Rom. 3 : 21 , 22. thus , If the Righteousness , of faith , which is here called the Righteousness of God , consists in the Imputation of Christs Righteousness , then is it not , nor can it be , made manifest without the law , that is , without the works of the law . But the Righteousness of faith is sufficiently manifested without the law , that is without the works or Righteousness of the law . Ergo. The connexion of the Major he thus confirmeth . Because to such a Righteousness the law , and the works thereof , are every white as necessary than faith it self ; for faith is made only a Meanes of the derivation of it upon men ; but the body & substance of the Righteousness it self is nothing else , but the pure law , & the works of it . Ans. The connexion of the Major is unsound , and its probation is founded upon a manifest wresting , or misinterpretation of the place : for the meaning of these words , The Righteousness of God without the law , is this , The Righteousness of God , which is not had by our performance of the commands of the law , or , doth not consist therein ; not , the Righteousness of God , which is without all obedience to the law : for there be no such Righteousness ; all Righteousness being a conformity to the law of God ; & if Righteousness consist not in obeying the law of God , wherein shall it consist ? The Righteousness then of God is a Righteousness consisting indeed in full obedience to the law ; but yet a Righteousness consisting in obedience to the law , performed by one , who was God ( & therefore also called the Righteousness of God ; & not meerly because invented by God ; or because bestowed by Him upon men ; or because such , as will only be accepted of by Him , as he saith ; though these be also true , & may in part ground the denomination ) & not by ou rselves , who were properly and originally under the obligation of the law . This will not satisfie him , & therefore he saith . I. This sanctuary hath been polluted , & the hornes of ibis altar broken down , in the demonstration of the former proof . Ans. The contrary is manifest from our foregoing examination of that supposed demonstration . He saith 2. There is not the least intimation given , that the Apostle should have any such by , or back meaning , as this . Ans. Nor was there any necessity , for any express mention hereof ; not only because the party , the Apostle had here mainely to deal with , understood nothing else by the law , but our obedience performed thereunto ; knowing the meaning of the law to be this , he that doth these things shall live by them ; but also because the whole scope and manner of argueing of the Apostle , & his whole procedure in this debate , manifest this to be the meaning : for having convinced both jewes and Gentiles to be under the law , as guilty before God , he inferreth , that therefore by the deeds of the law , there shall no flesh be justified , Rom. 3 : 20. That is , by their own deeds or actions : for the law to them can do nothing , but convince of sin , & binde guilt more upon them . But it did not so to Christ , who yeelded perfect obedience . We might also demonstrate this from the Apostles following discourse , if it were necessary ; but we said enough of this , in answere to the foregoing objection . He saith 3. The works of the law are never the less the works of the law , because performed by Christ. Ans. Yet when performed by Christ , they are not the works of the law done by us , who did lye under the obligation ; and by the Imputation of such an obedience , as was performed by Christ , we have no ground of boasting or of glorying , either before God , or Man : and it is against such an obedience to the law , as the ground of justification , as doth not exclude glorying or boasting , and such as consisteth in works of Righteousness , which we have done , & is exclusive offree grace , that the Apostle disputeth . He saith 4. This righteousness is said to receive testimony from the law , that is , from that part of Scripture , which is often called the law ; and from the Prophe●● . Now , neither of these give any testimony to such a Righteousness , but to a Righteousness procured or derived upon a man by faith , Gen. 15 : 6. Hab. 2 : 4. Ans. It is true , this Righteousness receiveth testimony from the law , and from the writtings of the Prophets ; & we plead for no other Righteousness , but such , as is so testified of , & hath the concurrent consent both of the O. and of the N. Testament . Both law & Prophets , that spoke of the seed of the Woman , & of the Messiah , & of His being the Lord our Righteousness , or spoke of the peoples duty in reference to Him , as such , did bear witness to this Truth . ( 2 ) What is that Righteousness , which is here said to be procured , or derived upon a Man by faith ? Is it the Righteousness of Christ ? Then the cause is yeelded . Is it the Righteousness of men themselves ? Then justification by works is established , & the whole Gospel is overthrown . And how , I pray , can this besaid to be procured or derived upon a man by faith ? The places cited speak of no such thing , but have a far contrary Import , as may hereafter appear . He saith 5. This Righteousness of God is said to be unto all , & upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through faith , by way of opposition to the works of the law : Now between Faith & the works of the law , there is a constant opposition ; but between the law and the works of righteousness of Christ , there is no opposition . Ans. ( 1 ) If this Righteousness be unto and upon all , by or through faith , it must of necessity be the Righteousness of another , in bringing home and applying of which , faith is an Instrument : & to this way of bringing in the Righteousness of God by faith from without , is the seeking of Righteousness by our own works , or by our own acts of obedience to the law , manifestly opposite & irreconcilable : & this is the opposition , which the Scripture alwayes maketh , betwixt justification by the law , & by faith , as the very Scriptures , cited by himself , make manifest , to wit , Rom. 3 : 27 , 28. & 4 : 13 , 14. & 9 : 32. & 10 : 5 , 6. Gal. 2 : 16. & 3 : 5 , 11 , 12. &c. ( 2 ) This argument & all the steps of its prosecution , make against himself , who will have our act of faith to be the Righteousness of God , though it be no where so called ; & cannot be that , which is by , or through faith ; for faith is not by or through faith ; nor doth faith become a Righteousness by , or through faith : nor is faith , as our act , against the law , otherwise it should be no act of obedience , but a piece of willworship ; and consequently no righteousness at all but an unrighteousness , & a plaine disobedience , or a work of Supererogation : nor do the law or Prophets , any where , testify to this , as our Righteousness . Thirdly Chap. 5. pag. 73. He reasoneth from Rom. 5 : 16 , 17. thus . The gift of righteousness ( as it is called vers 17. ) which is by Christ , in the Gospel , & is said vers 16. to be a free gift of many offences unto justification , that is the forgiveness of many offences , cannot be a perfect legal righteousnes imputed unto vs , or made ours by Imputation , but the righteousness which is by Christ in the Gospel , is the gift of many offences . Ergo , &c. The Major he thus confirmeth . That righteousness , which extends unto a mans justification , by the forginess of sins , can be no perfect legal righteousness imputed . But the righteousness of Christ , in the Gospel , by which we are justified , extendeth unto a mans justification , by the forgiveness of sins . Ergo , &c. The Major of this , he thus proveth . Because a legal or perfect righteousness doth not proceed to justifie a mans person by way of forgiveness of sinnes ; but is of it self intrinsecally & essen●ially a man's justification ●t yea such a justification , with which forgiveness of sins , is not competible : for what need hath he , that is legally righteous , or hath a legal righteousness imputed to him , of forgiveness of sins , when as such a rightousness excluded all sin , & all guilt of sin from his person . To all which I ans . ( 1 ) The Major propos . of the two Syllogis●es , is true only of a perfect righteousness , wrought by our selves , in conformity to the law ; and not of the Righteousness of another imputed to us ; which though it may be called legal , as to Christ , as consisting in perfect obedience & conformity to the law ; yet is rather to be called Evangelical , as to us , upon the account of its discovery and revelation , and manner of communication unto us . ( 2 ) The confirmation of the Major is likewise only true of a righteousness performed by our selves : for that indeed excludeth all Remission : and therefore if our faith be accounted our righteousness ( as he faith ) it must be our justification , & so , inconsistent with free forgiveness . ( 3 ) As to the Scripture , where upon all this founded . I say , The text saith not , that our righteousness is only free forgiveness ; but that in reference to pardon & free forgiveness , there is a gift bestowed ; & that this gift by grace , which aboundeth unto many , is attended with free forgiveness , as a necessary consequent . It is the free gift , that cometh upon all men unto justification vers 18. & that , by which many are made righteous vers 19. & therefore is called the gift of righteousness , vers 17. He objecteth against himself thus , A man's sins are first forgiven him , and then this perfect righteousness of Christ is imputed unto him ; and so he is justified . But this is not the thing we would say , but on the contrary , That first the perfect Righteousness of Christ is imputed , whereupon the beleever is justified & pardoned , Let us hear his answer . 1. He saith , If we will needs distinguish the effects of the active & passive obedience of Christ , so as from the active part to fetch a perfect righteousness for Imputation , & from the passive remission of sins ; yet whether it be any wayes reasonable to invert the order , I leave to sober consideration . Christ did not first die , & after death keep the law ; therefore reason requireth , that what is first purchased , should be first received & applied . Ans. I see no necessity of distinguishing , after this manner , the Effects of Christ's active & passive obedience ; but judge it best , to keep as conjoined what divine wisdom hath firmerly & inseparably joined together : But though we should thus needlesly distinguish these effects ; yet there is no necessity of saying , That Christ's obedience , because first existing , should be first imputed unto justification ; and then His death to Remission : for neither do we assigne justification to His active obedience only ; nor is the same order to be observed , in the application of the Effects , that was observed in Christ's performance , of what was laid upon Him , and required of Him , as our Sponsor : for the Nature of the thing required , that Christ should first have obeyed , before He died : & on the other hand , the condition of sinners requireth , that they be first justified and pardoned , before they have a right to all the Effects of Christ's active obedience imputed . 2. He saith , If a man hath once sinned , it is not any legal righteousness what so ever imputed , that can justifie him . Ans. This is granted ; But in order to justification we say , That Christ's whole Surety-righteousness is imputed ; & this comprehendeth both His active & His passive obedience , so usually distinguished . 3. He saith , If a mans sins be once forgiven him , he hath no need of any further righteousness for his justification ; because forgiveness of sins reacheth home , & amounteth unto a full justification with God. Ans. If justification were nothing else , but forgiveness of sins , there would be some colour for this : but in justification there is also an accepting of the man as righteous , & to this a meer pardon of sins will not serve : for a Righteousness is hereunto requisite ; & pardon of sins and Righteousness are not one thing . It is false then to say , as he addeth , That this is all the justification , the Scripture knowes , or speaks of , the forgiveness of sins , or acquiting from condemnation . For both according to Scripture , and the native import , and universal usage of the word , justification denoteth a constituting legally and declaring solemnely a person to be righteous , or free of the accusation , given in against him ; or a pronouncing of an accused man to be righteous ; & therefore supposeth , when the sentence is just , that the person is a righteous person : & , in our case , the sentence of God being according to truth , the person justified , having no righteousness of his own , must be clothed with the Surety-righteousness of Christ , as Surety , Head & Husband , imputed to him & received by faith . He addeth , That righteousness , which we have by Christ , and where with we are said to be justified , is only a negative righteousness , not a positive : It is nothing else , but a non-Imputation of sin , which I therefore call a Righteousness by Imputation , as having the privileges , but not the nature & substance of a perfect legal righteousness , Ans. A Righteousness not positive , but meerly negative , is no righteousness at all ; for a true Righteousness is a positive conformity unto the law , the Rule of Righteousness ; and as the Righteousness is but negative and Interpretatively such ; so must the justification be , that is founded thereupon . He thinketh to prove this from Rom. 4 : 6 , 7 , 8. & addeth , a Righteousness without works must needs be a negative or privative Righteousness . The Imputation of righteousness vers 6. is interpreted vers 7 , 8. to be a not imputing of sin . Ans. The place cited , as we declared above , giveth no countenance unto this sense of the word justification ; but evinceth rather the contrary . A righteousness without our works ( which is the Apostles meaning ) may be , & is no negative , nor privative Righteousness ; but a positive , full and compleat Righteousness , being the Surety-righteousnes of Christ , the Sponsor : and the Text saith , not , That this Righteousness is nothing else , than a non-Imputation of sin , but inferreth rather the Imputation of Righteousness , as the cause , from the Non-Imputation of sin , as the Effect ; and all this to prove , that justification is not by the works of the law . He tels us , that we have the like description of this Righteousnes , 2 Cor. 5. that which vers 19. he calls in God , the not imputing of our sins unto us , he calls in us vers 21. a being made the righteousness of God in Him. Ans. This is a plaine perversion of the scope of the meaning of the words : for vers 21. the Apostle is giving the ground & reason of what was said vers 19. & showing how this Reconciliation & Non-Imputation of sin is founded , & what is the special ground thereof ; as appeareth by the particle for vers 21. for He hath made Him sin , &c. He saith , This is most plaine , Act. 13 : 38 , 39. where forgiveness of sins is immediatly thereafter called justification . Ans. All that can be hence inferred , is , that in justification sins are pardoned ; or that such as have forgiveness of sins are justified ; or that these do inseparably go together : But no appearance of proof here , that they are both one thing ; or that in justification there is no more , but pardon of sins . He prosecuteth this purpose yet further , saying , This is the most usual & proper signification of the word , justifie , not to signify the giving or bestowing of a compleat positive righteousness ; but only an acquiting or discharging & setting a man free from guilt & penalty , due unto such things , as were laid to his charge . Ans. ( 1 ) Nor do we say , that justification signifieth such a giving & bestowing of a compleat , positive Righteousness ; but that it signifieth a declaring & pronouncing of a person to be righteous : & therefore presupposeth this giving or be stowing of a compleat Righteousness ; for the man , whom God declareth & pronounceth to be Righteous , must be Righteous ; & seing he hath no Righteousness of his own , he must have his Suretie's Righteousness imputed to him . ( 2 ) And so , in this sense , justification is an acquitting , or setting a man free from the guilt & penalty , due to such things , as were laid to his charge ; for he is pronounced Righteous . But it is not a simple discharge of the person from the guilt and penalty , upon a pardon & Remission : for a pardoned man is not a justified man , but rather is supposed to be guilty , & is pardoned , because guilty . He proceedeth , In the Scripture , it is usually opposed to condemning Prov. 17 : 15. Where , by justifying the wicked , nothing is meart , but the making of them just , in the rights & privileges of just men , which are freedom from censure , punishment , &c. So that by justifying the wicked , nothing else is meant , but the not condemning of him , Rom. 8 : 33 , 34 , & 5 : 19. Therefore by justifying nothing else is meant , but acquitting from condemnation ; & so to be justified & live are equipollent , Gal. 3 : 11 , 21. Esai , 53 : 11. Ans. ( 1 ) That justifying is opposed to condemning , is granted ; but this maketh for us ; for condemning is something-else , than a not pardoning , even a pronouncing or declaring of a person guilty ; & therefore an adjuging of him to the punishment , due for the guilt ; and therefore justification must be something else than pardon . ( 2 ) Justification is more than not condemning ; for not condemning may be a meer suspending of the sentence of condemnation ; & while the Process is under tryal , or the guilty person not yet convicted in law , he is not condemned ; yet he is not therefore justified . ( 3 ) When justification & life are said to be equipollent , it is manifest , that justification is more than pardon , even an adjudging of one to the reward promised : for life here is not a meer Negative or privative life , but a positive life , called a Reigning in life , Rom. 5 : 17. & the blessing of Abraham Gal. 3 : 14. the promise of the Spirit , ibid. & all the blessings of the Covenant vers 17. & the Inheritance vers 18. Here then is a difference betwixt justification in our case , & justification among men : for among men , justification is usually in reference to the Accusation given-in ; & the accusation beareth a reference only unto the sin committed & to the punishment due to such or such transgressours : so that the justified man is declared not guilty , & therefore not liable unto the penalty ; but there is no word here of a Reward , due to the observers of the law , unless in cases , where a reward is expresly promised . And yet , even where there is no more , but a simple declaring of the person not guilty , & so not liable to the punishment , justification is more than meer pardon . But in our case , when the Lord justifieth the Beleever , He not only declareth him not liable to the punishment , due to transgressours of the law ; but also adjudgeth him to the Reward promised to the observers : and therefore here the person is declared and pronounced righteous , having a right to the reward , through imputed righteousness . Fourhtly , He objecteth from Phil. 3 : 9. This objection must be hard-headed , & sheweth , with what confidence , some men , once in love with their own darling conceipt , can abuse the most plaine passages of Scripture : for what can be more plaine & full against our Adversaries , than is this Text ? The Apostle is here shewing , upon what ground he desired to stand , in his appearing before God , & expresly renounceth all his former privileges , & what once he had an high esteem for ; & particularly also his own Righteousness , of whatsoever kind , that consisted in his obedience to the law ; & he saith not , which consisteth in my full obedience to the law ; but , in mine own righteousness , which is of the law . And , in opposition to all this , he desireth to be found in Christ , stated & hid in Him , which includeth Christ's Righteousness : for Christ & His Righteousness are not separated ; & the Righteousness he also expresly mentioneth , calling it , that which is through the faith of Christ , & againe , the Righteousness , which is of God by faith . By which he cannot meane the act of faith , for that is his own righteousness , all which he renounced ; for it was conforme to the law & commandement , being enjoined by the law of God , otherwise it had been no act of obedience . Moreover ; Faith is not through faith , nor by faith ; but this Righteousness , which Paul sought after , is a righteousness , that is through faith & by faith , as an Instrument laying hold upon it , & applying it ; Faith cannot be that Righteousness , which is through faith , or by the faith of Christ ; for if so , Christ should be rendered useless , & the nature of faith in Christ should be changed , seing true faith in Christ carrieth the soul out of it self to Christ , to the end a Righteousness may be had . Faith , sure , is not the Righteousness , which is of God , wrought by God , & imputed by Him. So that when Paul desired to be found in Christ , having the Righteousness , which is through faith in Christ , even the Righteousness , which is of God by faith , what can be more plaine , than that he desired to be found in the Righteousness of Christ , which is imputed by God , & received by faith ? As to this place , our Adversary frameth no formal argument therefrom , but hath some observes , tending rather to make it useless to our point , than directly to confirme his own Chap. 6. pag. 84. I shall only take notice of such things , as he alleigeth to darken the glorious light of the grace of God , shineing with a meridian brightness in this passage . He ( i. e. Paul ) doth not say ( saith he ) that he may be found in His righteousness ; much less in His righteousness imputed to him ; but simply in Himself ; which is an usual expression in Scripture of the Spiritual state & condition of a Beleever . Ans. ( 1 ) To be found in Christ , who is the publick person & Surety , is to be found in His Surety-righteousness : for Christ & His Righteousness are no more separated , than a Surety , as such , and his Surety-payment and satisfaction : And therefore , when Paul spoke of being found in Him , he emphatically enough expressed what we say . ( 2 ) It is true , the expression , in Christ , doth else-where denote a spiritual state , but here Paul speaketh not simply of being in Christ , but of being in Him , in order to the having of a Righteousness , wherewith to appear before God ; in order to which , he had renounced all his former privileges and attainments . What it is ( saith he ) to be found in Christ , he expresseth , negatively thus , not having mine own righteousness , yet not simply & altogether , no righteousness , that may in no sense be called his own ; but precisely & determinatly no such righteousness , as his own , which stands in works of the law ; such he must be sure , not to have ; i. e. not to trust to , or to shroud & shelter himself under , from the stroke of Gods justice . Ans. Then faith , considered as an act of obedience , must not be that Righteousness , under which he could think to shelter himself from the stroke of justice : for that stands in one work of the law ; & if that righteousness be renounced , which standeth in works of the law ; much more must that be renounced , which standeth in one work of the law . ( 2 ) The Righteousness of Christ , imputed & received by faith , may in some sense be called the Beleevers own : but that Righteousness , which the Apostle calleth his own here , is opposed to the Righteousness of another , and comprehendeth all his own acts & works , done in obedience to the command of God. Next ( he saith ) affirmativly thus , but that , which is through the faith of Christ , &c. Here is not the least jot or title of any Righteousness , he should have by Imputation , no nor of any Righteousness by or through tht Righteousness of Christ ; but only such a Righteousness , as is through the faith of Christ. Ans. ( 1 ) When all that Righteousness is excluded , which is in mans self , or in any acts of obedience to the law , which he doth ; & yet a Righteousness mentioned as the only refuge & sheltering place , what can this Righteousness be else , than an Imputed Righteousness ? & what can this Imputed Righteousness be : if it be not the Righteousness of Christ ? Is there any other that will do our business ? ( 2 ) A Righteousness through faith in Christ is most clearly a Righteousness obtained , possessed & laid hold on by faith . The Apostle addeth ( saith he ) by way of commendation of this Righteousness , that it is the Righteousness of God i.e. a righteousness , which God himself hath found out , & which He will owne & countenance , even the righteousness of God , which is in faith , i. which cometh , & ac●rueth , and is derived upon a man by faith . Ans. ( 1 ) It is not only a Righteousness , which God himself hath found out , and which He owneth & countenanceth ; but a Righteousness also , which is in God , or is in Him , who is God , & is derived from Him to man ; for it is a Righteousness , that is not to be found in man , or in any thing he doth , in conformity to the law of God , all such Righteousness being already renounced by the Apostle . ( 2 ) The Righteousness of God , which is by , or through saith , & cometh , accrueth , or is derived upon a man in & by faith , must needs be some thing else , than faith it self , even the Righteousness , that is without a man , & is derived unto him from another , viz. from Him , who is God , & on whom faith laith hold , that is , Jesus Christ , in whom alone the Apostle was seeking to be found . Fiftly , Chap. 7. pag. 88. &c. He abuseth to this end all those Scriptures , wherein justification is ascribed unto faith , as Rom. 3 : 28. & 5 : 1. As to the Interest of faith , in the matter of justification , we will have occasion hereafter to speak of it , at some length : here we are only enquiring after that Righteousness , upon the account of which , we are justified , which our Adversary , as it would appear , placeth only in faith : and so , in stead of making faith the meane of applying & bringing home the Surety-righteousness of Christ , he maketh it the very formal righteousness it self , upon the account of , and because of which we are justified . Let us hear what he saith . When men say ( saith he ) that faith justifieth , I demand , what is it , they meane by faith ? do they not meane their beleeving of act or faith ? Ans. When the Scripture ●aith , That we are justified by faith , faith is taken for our act of faith , laying hold on Christ & on His Righteousness , it being the mean appointed of God for this end , by interessing us in & uniting us with Christ , & applying that Surety-righteousness of His. But this can no way prove , that therefore faith it selt is that Riphteousness , upon the account whereof we are declared Righteous in the sight of God , in order to justification ; or is the formal objective Reason of our justification . Though faith be said to justifie , as an Instrumental cause ( as this Author himself afterward confesseth ) it will not follow , that therefore it justifieth as a principal cause , or as the formal objective cause . The hand receiving riches doth instrumentally enrich ; but is not the principal cause of the mans riches . The producing , in face of court , of the Surety's payment , by the principal debtor , now pursued by the creditor , is not the formal ground of the debtor's absolution from the charge , but the payment it self , which is instructed , is the only formal ground , though the Instruction of that payment by the debtor , in face of court , be requisite in its place , and a mean to the debtor's absolution . He saith , he conceiveth not of faith as divided , or severed from its object , either Christ in person , or Christ in promise . Ans. It is true , the act cannot be conceived without its object ; & all the consideration of the object here had by him , is by vertue of the act reaching the object , & so the act is only considered by him no further , than as a commanded duty , or as any other act of the Soul , which is commanded : and beside , this faith , thus acting on Christ , is but an historical faith : for if he consider faith , as acting on Christ , according to the Gospel , & as it is called Justifying or Saving faith , in distinction from the faith of Miracles , & from Historical faith , he must look upon it , as the soul 's fleeing out of it self to Christ for refuge ; and as laying hold on His Righteousness as only sufficient ; and as receiving , embraceing , leaning to and resting upon Christ and His Righteousness ; whence it is manifest , that it cannot be conceived , nor looked to , nor rested upon , as our Righteousness , its use & work being to bring-in and receive another gifted Righteousness , and to rest upon that for life , Justification and Salvation . He ●●ls us next , That he also confesseth , that saith justifieth instrumentally , & not otherwise ; & that he hath neither said , nor intended to say any other thing . Ans. But how this can agree with what he hath said , & with what hereafter we shall hear him saying , let men of understanding judge . Did ever man before acknowledg faith , to justifie instrumentally , & yet deny the Imputation of the Righteousness of Christ , as he doth ? and yet assert that this Instrument faith is imputed for our Righteousness , for our only Righteousness , and as the only formal ground of our justification , as he doth ? Did ever man assert this Instrumentality of faith , to shoulder-out the chiefe and principal Interest , that the Surety-righteousness of Christ hath , in the business ? This therefore must be looked upon , as inconsistent with his only designe , in this whole book ; and as an unwary expression overturning all ; or else that he must have said all this in an hid sense , not yet understood . To that , That faith justifieth , as it taketh hold of Christ's Righteousness , he answereth , That yet it is the act of faith that justifieth . Ans. And did ever any meane otherwise , when they spoke of faith as an Instrument , or mean ? But that is not our present question : we are now enquireing after that Righteousness , for which , & upon the account of which we are justified ; and not after the Instrument , or Mean , by which we are possessed of that Righteousness , upon the account of which alone we are justified , & by which we are put into a state of Justification . So that all this waste of words is to no purpose . He moveth another objection against himself , thus , If it be said , that when we are justified by faith , the meaning is , we are justified by that , which faith apprehendeth ; & this is far from saying , that faith is imputed for Righteousness . Here I can observe nothing but confusion , & a jumbling together , as one , these two far different Questions , viz. What is that Righteousness , for , because and upon the account of which we are justified : & what is that way , Mean , or Instrument , by which we partake of Righteousness , unto Justification , & are justified . Here is a manifest confounding of the principal Meritorious cause , & the Instrumental cause : of the formal objective cause ( which some call the Formal , others the Material cause ) and the Inferiour Meane , or Instrumental cause . Here also these two are confounded & made one , viz. We are justified by faith ; & faith is Imputed unto Righteousness . That these are far different , shall be cleared hereafter . But what answereth he ? He saith 1. If their meaning be simply so , that we are justified by that , which faith apprehendeth , they speak more truth , than they are aware of . But that whatsoever faith apprehendeth should justify , is not true . Ans. Who speaketh thus , I know not ; yet I see little danger in it , their meaning being only this , in that expression , we are justified by that , which faith apprendeth , that Christ & His Righteousness , which justifying faith , in the act of justifying , laith hold on ▪ is the formal objective cause , or that upon the account of which we are justified : & this no way saith , that our faith is that Righteousness , for which we are justified . Next he saith , If men ascribe justification , in every respect , to that , which faith apprehendeth , they destroy the Instrumental Iustification of faith . Ans. No man , that I know , doth or will ascribe Justification , in every respect , unto that which faith apprehendeth , & so , they need not destroy the Instrumental use of faith in Justification ; for as to the Instrumental justification of faith , I understand it not ; it seemeth to be a very catachrestick expression . In end , he addeth , If faith justifieth any way , it must of necessity be by Imputation , or account from God , for righteousness ; because it is all that God requires of men to their justification , in stead of the righteousness of the law . Therefore if God shall not impute , or account it to them for this righteousness , it would stand them in no stead at all to their justification ; because there is nothing useful , or available to any holy , or saving purpose , but only to that , whereunto God hath assigned it . If God in the New Covenant , requires faith in Christ , for our justification , in stead of the righteousness of the law , in the old , & this faith will not passe in account with him for such righteousness , but his command and Covenant for beleeving , and the obedience it self of beleeving , will both become void , & of none effect , the intire benefite of them being suspended upon the gracious pleasure & purpose of God , in the designation of them to their end . Ans. Whatever interest , or place Faith hath , in the New Cov. & in the matter of justification , it hath it from Gods sole appointment & designation , & it is all that , which is now required of us , in order to our justification , & entering into Covenant with God : yet unless we change & alter its true nature , and assigne another place & power to it , that God hath , the Crown is keeped on the head of the Mediator , & His Righteousness is only owned , received , produced by the sinner , as it were , in face of Court , & rested upon by faith , in order to justification . But when faith is said to be imputed for Righteousness ; that is , when our act of beleeving is made our Righteousness , & said to be so accounted & esteemed by God ; & all this to shoot out the Righteousness of Christ , and to take away the Imputation thereof to us , as the only ground of our justification , not only are the native & kindly actings of justifying faith destroyed ; but the very nature & gentus of the New Covenant is altered , & it is made to be the same , in kinde , with the first Covenant , with this gradual difference , that the first Covenant required full & perfect obedience ; the second one act of obedience only , viz. Faith , as a Peppercorn ( as some speak ) in stead of a great rent , & our whole Righteousness : for no other Righteousness will our adversaries grant to be really imputed to us , save what they grant of the Imputation of Christ's Righteousness only as to Effects , and thus they make the Lord to repute ( for that is the meaning of imputing with them ) that to be a Righteousness , which , at best , is but imperfect , & not every way conforme to the command of God , enjoining it . Whereby thus one imperfect act of obedience , viz. Faith , is made that , whereupon the wakened sinner is to rest , and lay his whole weight , & wherein he is to refuge himself from the wrath of God , & which he is to hold up , as his legal defence , against all accusations , coming in against him : and all this use is to be made of faith immediatly , in stead of Christ , & His Surety-righteousness . Whence we see , that it is false to say . ( 1 ) That if faith justifieth any way , it must of necessity be by Imputation for righteousness : For it justifieth as the mean appointed of God , to lay hold on an Imputed Righteousness , and to carry the soul forth thereunto . The reason added is vaine , for though it be all that God requires of men to their justification , it is not that Rightheousness , which is imputed unto Justification , or the ground thereof ; but the Mean or Instrument of a soul 's partaking of that Righteousness of Christ , which is the only ground , or formal objective reason . ( 2 ) It is false to say , That if God shall not account it to them for righteousness , it shall stand them in no stead to justification . For it is required , as the meane , whereby the Sinner is married unto Christ , & partaketh of His Righteousness , in order to justification ; and is as the legal production of the righteousness of the Surety , in face of court , as the ground of absolution to be pleaded & stood unto . The reason he here addeth is of no force , because faith is assigned of God to this end & purpose , as the Gospel cleareth ; & only to this end , that so the Mediator alone may weare the Crown , & beare the weight of sinners ; & nothing in us , or from us may share with Him , in that glory . It is false ( 3 ) to say , or suppose ( as his following words intimate ) That faith in the New Covenant hath the same place , force & efficacy , which the righteousness of the law had , in the old Covenant : For then Faith should be Meritorious ex pacto , & should give ground of glorying before men . It is ( 4 ) false to say , That if faith hath not this place , force & efficacy in the New Covenant , the command for beleeving , & beleeving it self shall be vaine . Seing it hath another use designed to it of God ; and it is required for another end , as is said , according to the gracious pleasure & purpose of God. Lastly Chap. 8. pag. 93. &c. he argueth from Gal. 3 : 12. thus , If the Scriptures do not only no where establish , but in any place absolutely deny a possibility of the translation or removing of the Righteousness of Christ from one person to another , then there is no Imputation of Christ's Righteousness . But the former is emphatically true from this place . Ergo , &c. Ans. This , upon the matter , is but what Socinus said lib. 3. cap. 3. viz. That one mans deed can no more be the deed of another , than one mans death , or paine can be the death or paine of another : & that in deeds of the law , the deed it self is not simply called for , but the proper deed of every one , who is under the law : & that nothing can be more ridiculous , than to say , that one mans righteousness can be the righteousness of another , who is unrighteous in himself : & that it is against common sense , to say , that one may obey for another . But howbeit we easily grant , there neither is , nor can be any physical translation or removing of Righteousness from one to another : yet to deny all legal translation , is to deny all Suretiship & cautionry ; yea and all Satisfection : & therefore the Socinians , who see the force of this consequence , do peremptorily deny , that Christ made any Satisfaction to justice , or payed the debt of the chosen ones , as their Surety : & such , as deny this legal translation of Christ's Righteousness , would do well to consider , if they do not hereby weaken the truth , concerning Christ's Satisfa&ion , & His dying in the Room , place & Stead of the Elect. As for the thing it self , every one , that knoweth what a Surety is , knoweth that his payment of the debt is by law reckoned on the score of the principal debtor , & so transferred upon him , as he is no more liable to the charge of the Creditor , or to the execution of the law against him for non-payment , than if he himself had laid down the full Summe . He would prove , what he alleigeth , thus , This Scripture doth not barely and simply deny a possibility of translation of the Righteousness of the law from one person to another ; but denieth it emphatically . Ans. Howbeit it be a truth , that no meer-mans righteousness is derivable from him to another : set this Text proveth no such thing ; but only telleth us the nature 〈◊〉 of the Covenant of works , viz. that it required personal and perfect obedience of him , that would have right to the promised reward . Which speaketh nothing against the new contrivance of the Gospel , wherein the Supream God and Law-giver , & the great Rector of the world did , in Mercy & Love , appoint Jesus Christ to be the Mediator & Surety for the chosen ones , to pay their debt , & suffer for them ; & did ordaine a way , how they should , in due time , come to have an Interest in , & to partake of that Surety-righteousness of Christ Jesus , that so they might be justified , & dealt with as Righteous persons , having Christ's Surety-righteousness imputed to them , & reckoned upon their score , when by faith they close with Him , and lay hold on it . He addeth for proof , for it denies a possibility of it to be done even by faith , which was the likeliest hand to have done it , if the nature of the thing had not resisted the doing of it . Ans. The meaning of these werds , the law is not of faith , is , only to shew , That the way of justification by faith & by the law , are so far different , that they cannot agree together : but not to show , that by faith Beleevers are not made partakers of the Righteousness of Christ , or have it not imputed unto them & reckoned upon their score ; as the whole scope & circumstances of the place show . That therefore is not true , which he addeth , By which it appeareth also , that be ( i.e. the Apostle ) had an Intent particularly , to make the righteousness of the law , as performed by Christ himself , uncapable of this translation , or Imputation . For though the law should be against the Imputation of the Righteousness of one man , who is Naturally and every way under the law , & obliged by his being , to obey the law , unto another : yet it is not against the Imputation of the Righteousness of one , who is God ; & so under the law only by voluntary Submission , & is appointed thereunto by the Supream Law-giver & Rector , unto all such , as were committed & given to Him to save that way , in a way condescended upon by Jehovah , and the Mediator . He proceedeth , The meaning of these words , the law is not of faith , must be this , that the righteousness of the law doth not arise , or come upon any man , out of his faith , or by his beleeving : & this is proved because the very doer shall live in or by them , Ans. It is true , the law-way of justification , or the way of justification , revealed in and by the law , and hold forth in the old Covenant , saith only , that the man that doth these things shall live in them : and doth not prescribe the way of justification through faith . But the Gospel revealeth , how the righteousness of the law , which was part of our debt , being performed and payed by the Lord Jesus , the Surety , appointed of God , is transferred and imputed unto those , He did represent . He addeth further , The word law here is put for the Righteousness or fulfilling of the law . Ans. And why also shall not the word be taken in that sense in the following vers , where it is said , Christ hath redeemed us from the curse of the law ; & so the meaning will be , from the curse of the righteousness or fulfilling of the law ? Againe , what though the word had that Import here ? can any thing more hence follow , than that personal Righteousness is not derivable now from one man to another , so as to stand for his personal righteousness ? But how shall this sense of the words make them a proof or confirmation of what was said in the former verse ? He answereth to this , saying , The Apostle in the former verse had delivered it for a truth , that no man could be justified by the law i.e. by the righteousness or works of the law ; because the Scripture saith , the just shall live by faith . Now because this consequence might seem doubtful , upon this account , that it might be said , why may not the just live by faith , & by the works of the law too ? may not the righteousness of the law be made over to them by faith ? No , saith the Apostle , The law is not of faith , there can be no legal rigteousness drawn upon men by faith , &c. Ans. This confirmation is manifestly perverted : for there was no occasion for that question , whether the righteousness of the law could be made over by faith , whether it be taken in his sense , viz. Whether the Righteousness of Christ , performed to the law could be made over and received by faith ; as appeareth from what he had said of the Gospel-way vers 8 , 9. Or whether it be taken in this sense , that the righteousness of the law , performed by a meer-man , only for himself , according to his obligation , can be now made over to another by faith ; for no man over dreamed of such a thing . But enough of this froathy trash . What he talketh afterward of the opposition betwixt the law and faith , in the matter of justification , is utterly impertinent ; because quite mistaken , and misunderstood by him : for he only understandeth the difference thus ; That faith hath nothing to do with the Righteousness of Christ , but must be considered alone , as our act of obedience ; & wherever the law , or the righteousness thereof is excluded in the matter of justification , there the righteousness of Christ is as well to be understood , as our own personal acts of obedience . But how crosse this is unto the whole doctrine of the Gospel , is already abundantly shown ; and we may have further occasion to touch upon this matter hereafter . CHAP. XII . Some other objections , proposed by John Goodwine , examined . MR. Iohn Goodwine proceedeth , in his forementioned book Chap. 9. and forward , to propose some Arguments , against the Imputation of Christ's righteousness , which in order fall under consideration . Obj. 1. That Righteousness , which will not furnish all Beleevers with all points or parts of that righteousness , which the law requireth of them , cannot be imputed to them unto justification . But such is the Obedience , that Christ performed unto the Moral Law. Therefore &c. Ans. ( 1. ) We plead not only for the Imputation of Christ's Obedience to the Moral Law ; but for the Imputation of His whole Surety Righteousness , that is , of all He both did & Suffered , as the designed & appointed Surety . ( 2. ) This Argum , though it be levelled only against the Imputation of Christ's Obedience ; yet it equally wageth warre against the Imputation of His Sufferings : for as to the Satisfaction & payment of the old Covenant , or His Suffering of death , it may be also said . The payment of the penalty must be such , as they , for whom it was laid down , were otherwise lying under , & under a necessity to pay it themselves . But Christ's death & payment was not such ; for He did not suffer the same , as to duration , nor as to concomitant despaire , & other evils , that would necessarily attend the same in Man , & doth attend it in the damned . Which consideration is enough to render this Argument suspected of falshood , unto all such , as are not bred in the School of Socinus . Let us see , how he confirmeth this Argum. & particularly the first proposition thereof . Because ( saith he ) a compleat legal righteousness requireth a punctual through-obedience unto all things in the Law , in reference to each mans place & Calling . Ans. But we may distinguish the proposition thus . That righteousness , which will not furnish all beleevers with every specifick & individual act of obedience , which is required of them , in their places & Stations , i.e. Is not made up of , nor expresly & explicitly comprehendeth in it all these particular Acts , specifically & numerically considered , cannot be imputed unto them in justification ; It is false in this sense . But if it be thus taken . That righteousness , which neither did comprehend in it , not was made up of every specifick & numerical Act , required of them , nor yet was infinitly transcending & exceeding the obedience of all men whatsomever , in all their distinct and particular occasions , Relations , places , & Callings , & brought more glory unto God , the Law-giver , and was a fuller proclamation of the holiness of the Law and of the Law-maker , and acknowledgment of His Authority ; and with which the great Rector of the world and Law-giver was fully satisfied in all points , cannot be imputed ; in this sense it may be granted . But then the Minor is palpably false ; and so the Conclusion is null . And as to the first sense , or branch of the distinction , it is no way touched , let be weakened by the confirmation mentioned , as every one may see . And so the Argument is null . And as for the ground & relevancy of the distinction , it is clear from what is said , touching the Sufferings of Christ ; so that it can be denied by none , who are not professed Socimans . To confirme the Minor , he tels us of duties of Servants , Masters , husbands wives , judges &c. Ans. The distinction given maketh all this useless , and to no purpose . Christ obeyed perfectly the same Law , we were lying under , & that as made under the Law , and as willingly subjecting himself thereunto , in our room and stead , as Surety and Sponsor ; and this obedience of His was full , perfect end Compleat , for He fulfilled all righteousness . Mat. 3 : 15. He was , dureing His life , holy , harmeless , undefiled , and separat from sinners , Heb. 7 : 26. He knew no sin 2. Cor. 5 : 21. No man could convince Him of sin . Ioh. 8 : 46. Yea the father was well pleased in Him Mat. 3 : 17-& 17 : 5. And this perfect and full obedience , which Christ gave unto the Law , which He came to fulfill Mat. 5 : 17. being the obedience of one , who was God , equal with the Father , had in it a Supereminent excellency , worth and dignity , to the full Satisfaction of the Law and of the Law-giver , and to the repairing of that loss , and to the recovering of that Glory , which was wronged by mans violation of the Law. So that howbeit He performed not all duties , which were required of every one of the Chosen ones , in their several Sexes , Ages , Relations , occasions and Callings , which was Impossible and not needful : Yet He performed that obedience to the Law of God , which was required of Him , as standing in the room and stead of the given ones , and that in all points , yea and full obedience , wherewith the Supream Law-giver was fully Satisfied . And , Sure , every unprejudiced person may easily see and be convinced , that this perfect and compleat obedience of Christ is moreable to furnish beleevers with all points of Righteousness , which the Law requireth , than the single act of faith , which our Adversaries Substitute in the place thereof . Shall we think , that God accepteth of , in place of all , and imputeth that unto beleevers for their Righteousness , rather than the Full and perfect Obedience of Christ ? Shall one imperfect Act of obedience be of more value , than the Full and perfect obedience of Christ ? W●ence we see , that whatever shew our Adversary maketh with this Argument against us ; yet it is of no weight with himself ; for as He useth it against the Imputed Obedience of Christ , so we may use it , with much more strength of reason , against the Imputation of our Faith for Righteousness , as is obvius . We need not take notice of that objection , which He moveth against himself pag. 101. viz. That love is the fulfilling of the Law ; nor of his Replies made thereunto : for we assert Christ's fulfilling of the Law in another manner , and upon other grounds : He fulfilled all righteousness , and performed all particular acts of obedience , required of Him as our Surety , so that the Father was well pleased with Him : and what more is requisite ! He moveth another objection pag. 103. viz. That it is not necessary , that men should have all particular Acts of Righteousness , qualified with all circumstances , imputed to them , it being Sufficient , that such a righteousness be imputed , which is equivalent ; yea and more than equivalent , as bringing more glory to God , and as much worthy in it self . He answereth . 1. The Law will not know any thing by way of proportion , but must have its jot for jot , title for title , or else it will curse . Ans. ( 1. ) We are to regard here more what the Law-giver and Supream Rector will know , than what the letter of the Law will acquiesce in . ( 2. ) This taketh away the Satisfaction of Christ , and all His Sufferings , as Mediator , and destroyeth that ground of our hope and Salvation : for the Law , as to its letter , saith , the Soul that sinneth to it shall die ; and hath not one jote or title of the Satisfaction and Suffering of a Mediator . ( 3. ) What shall our Adversary now do with faith ? doth any jote or title of the Law countenance the Imputation of faith , for a proportionable Righteousness ? doth faith answere every jote , title , point and letter of the Law ? He answereth . 2. To impute acts of Righteousness to a Man , which are proper to another calling , is rather to impute sin , than righteousness , Ans. Christ was a publick person , appointed of the Father to represent all the chosen ones , & did , in their place & room , fulfill the law , in all points , according as was required of Him , by the Supream Lord Rector & Law-giver ; & this perfect & compleat Obedience is made over to all those , who are His ; & not one part to this particular Beleever , and another to another , or some acts to this man , & some other acts to that man : & therefore this reply is groundless . As to that viz. That God inflicted on Christ , not the circumstantiat curse threatned , but its equivalency , he saith . 1. That in these words , Thoushalt die the death , there is no necessity to meane precisely & determinatly eternal death , according to the letter . Ans. If that was not threatned in the Law , no man shall suffer it , for the breach of the Law ; and so there shall be no eternal death even to such as perish , which yet himself granteth . ( 2. ) It was a spiritual death , and such as includeth many circumstances , which Christ neither could , nor did suffer . He saith 2. Gods meaning there was not , to threaten eternal death in one kinde , or other ; but to have the word death understood , as it indifferently signifieth that evil of punishment , which was known by that names for eternity is not of the essence of the punishment , due unto sins . Ans. The doubt remaineth concerning other circumstances , & ingredients of that death , as threatned to man. And whether eternity be of the Essence of the punishment , threatned for sin , or not ; this is sure , that all , for whom Christ hath not suffered , shall perish eternally ; & all had perished eternally , if Christ had not suffered : And when God threatned death to man , he know , that if that threatning did overtake him , his death would be eternal . He saith 3. Though God should take liberty to vary from the letter of the Curse ; yet it followeth not , that the creature , who was bound to obey the precepts of the Law , might take the like liberty to do one thing , in stead of another ; or that God should accept any such payment for them . Ans. We assert no liberty for man : but why should not this liberty be allowed to the Supream God ? All the reason he giveth , I finde to be this . That God accepteth on any mans behalf , as a perfect legal righteousness , the performance of such things , which are not required of him , hath no correspondence with any of the Covenants . Ans. If God could accept that , as a perfect Satisfaction , which did not every way answere to & correspond with that , which Man himself was to suffer ; why might He not accept of that , as a perfect legal righteousness , which did not in all particulars , answere to , & correspond with that , which every beleever was obliged unto ? What reason is , or can be given for the one , which will not hold for the other ? The answere he hath given , is no answere unto this . Perfect obedience was required of all by the first Covenant , & Christ did performe perfect obedience for all His owne ; & this being a perfect legal Righteousness , is sufficient for all ; & is not the performance of such things , as are not required of them . Obj. 2. Chap. 10. pag. 107. That Righteousness , which is exactly and precisely fitted to the person of Him , that is Mediator between God & man , cannot be imputed unto any other man. But such is the Righteousness of Christ. Ergo. The Major he thus confirmeth . He that assumeth this Righteousness of Christ , represents himself to God , in the glorious attire of him , who maketh men righteous , & may conceue himself as great in holiness , as Iesus Christ himself &c. Ans. Christ's Righteousness was indeed the Righteousness of a Mediator & Surety ; & therefore was imputable to all , who by faith should be married to Him , & have union with Him , as their Head , & Husband , & are become one person in Law with Him , as their Representative & Surety ; though not as it was subjected in Him , but according to the nature of the thing , & to their necessity . Hereby therefore is no wrong done to Christ , no robbing of Him of His mediatory glory ; but , on the contrary , a more clear & manifest ascribing of the same unto Him , by acknowledging Him for the only Mediator , & by resting on Him , & on His Righteousness , as our only Righteousness and ground of Acceptance . We cleare the matter thus . When the payment of a Surety is imputed to the debtor , and he pleadeth the same in court , for his own absolution , he doth no injurie unto the cautioner ; but rather declareth himself unable to pay , & ascribeth the honour of the payment unto the Surety : for he doth alleige or produce that payment , as if he would thereby declare , that he himself ; as Surety , had paid the summe for another ; but only produceth the payment of a Surety , in reference to himself , as a ground sufficient in Law , whereupon he should be absolved from the Charge , giuen-in against him by the creditor . So when the beleever applieth to himself the Righteousness of Christ , he doth not make himself a Mediator or Surety ; but only applieth the Righteousness & payment of his Surety , Head & Husband , for his own use , to answere the charge given-in against himself , and in reference to his own particular case & necessity . Hereby the beleever doth not assume to himself an equality of Righteousness with God himself ; but only assumeth that Mediatory & Surety-righteousness , which He wrought , who was equal with God , & was God , so far as their own case & necessity requireth . We dream of no such imputation , as would give ground to us to conceite our selves to have done & said all that He did & said . This is the fiction of the Adversary , not our Assertion . Against the consideration of the Union betwixt Christ , as the Head , & beleevers as the Members , which is the ground of this Imputation & communication , He saith pag. 113. 1. Christ & Beleevers are a mystical body , & therefore an universal agreement , in all things , with a natural body , cannot be thought on ; one difference is this , what one member of the body natural doth , the whole may be said to do . But not so in the mystical body ; the body of Christ cannot be said to have wrought miracles &c. Ans. Nor de we asserte an agreement betwixt this mystical body & a natural body , in all points : But yet , as Christ accounteth Himself a sufferer , when the members of His body are suffering , as such : So what Christ did , as an Head to His mystical Body ▪ and Spiritual Kingdom , according to the designation and appointment of God , who made Him both King & Lord , must redound to their advantage , according to their necessity ; and therefore what He did , as a publick Head & Representative , must be imputed unto them , who are of His Body , & were undertaken for & represented by Him. He saith , 2. Though the benefite of what the head doth , be communicated to the whole body ; yet what the head doth , is no wayes to be imputed to hand , or to foot . Ans. The hand or foot needeth no imputation of what is done by the head , but a community , or political body , and every member thereof , needeth an Imputation of what is done for their good , & in their Law-place , by their Head & publick Representative . And in this matter , we look upon Christ , as such an Head. Against the Marriage Union betwixt Christ & Beleevers , mentioned as another ground to cleare this Imputation , he saith 1. It is true , the wife by marriage , comes to be endowed with all that is her husbands , but this endowing is no ingredient into the marriage it self , but a fruit thereof ; so the right , which a beleever hath to the Righteousness of Christ , accrueth unto him by & upon this Spiritual marriage ; and therefore it cannot be imputed to him . The marriage must be first made up , before the right be had unto this Righteousness . Ans. If the right unto Christ's Righteousness accrue unto Beleevers by & upon their Spiritual marriage with Christ , this Righteousness must be imputed to them , and reckoned upon their score , or made over unto them , as the dowrie is made over to the wife and reckoned hers , upon her marriage . We grant the marriage is first made up , and that this is done by faith ; and yet at the very act of beleeving , this Righteousness is imputed . This marriage Union is first in order of nature , but no time interveeneth betwixt this Union and the Imputation of Righteousness . He saith 2. all that is the husbands is not every way the wifes , nor for every use & purpose , but only in a way of expediency and beneficialness ; as his clothes are not hers to put on : so the beleever must take heed of assuming the glorious rob of His Righteousness to himself , otherwayes than in the benefite and comfort of it . Ans. All that is the husband's becometh the wifes by Marriage , for every use and purpose , that her necessity calleth for , and the nature of the thing admitteth ; as his riches becometh hers to her maintainance , and to the paying of her debt ; and his honour becometh hers , to the exalting of her to a Sutable state of honour ; even so must Christ's Righteousness become the Beleevers , that his debt may be payed , and he saved out of the hand of justice , & advanced to a state of life , and have right to glory . Obj. 3. Chap. 11. pag. 118. If God hath sufficiently provided otherwayes for the justification of his people , He doth not impute this Righteousness of Christ for that end . But God hath provided otherwayes for this end . Which he thus prodeth . He that is compleatly justified by having his sins forgiven , is justified without this Imputation . But a beleever is sufficiently justified before God by the forgiveness of sins . Ergo. Ans. Though a person justified is pardoned , yet justification includeth more , than meer pardon of Sins . Justification is the pronouncing and accepting of a person as Righteous ; and therefore the person so justified and accepted must be righteous : and seing he is not inherently righteous , he must be righteous by Imputation . What he said to this purpose before Chap. 5. of his book ( to which he here remitteth us ) hath been examined already . What he addeth here , shall now be considered , waving mens Sayings , wherewith I purpose not to medle here . He citeth againe to this purpose Rom. 4 : 6 , 7. to which we spoke above . He supposeth , that the Apostle here did intend a full description of justification ; But this he cannot clearly evince , & he forgetteth , that the Apostle maketh mention of Imputed Righteousness ; and that not as one and the same thing with free Remission , but as inseparable from it . The Apostles designe was not to give here a full Definition or description of Justification , it being Sufficient to the purpose he had in hand , to mention so much thereof , as did clearly & irrefragably confirme the same viz. That the blessed state of justification is not brought about , or had by the works of the Law : yea , ( as is said ) that very Imputation of Righteousness is not only included in the word blessedness , by which this State of justification is expressed ; for a blessed man is one , who not only is freed from guilt and punishment , but hath also a right to the Crown , and to the rich recompense of reward , which is not had without a Righteousness ; but is plainly also expressed , when he saith , Even as David also describeth the blessedness of the man , unto whom God imputeth Righteousness without works . Here is a Righteousness , even a positive Righteousness , mentioned , and a Righteousness imputed , and a Righteousness without our works of obedience to the Law. Hence we need not assert any Synecdoche here ; or say , that a part is put fot the whole , which yet is no unusual thing in Scripture ; and might be admitted here , even in this matter , without any absurdity ; seing where one part of this business is mentioned , the other is necessarily understood , because of the necessary & inviolable connexion , that is betwixt them . He saith further pag. 130. If forgiveness of sins be but a part , and the worser half of our justification , then when the Scripture saith , we are justified by His blood ( Rom. 5 : 9. ) the sense must be , we are justified by half through his blood , but the better halfe of our justification must come another way ; for by his blood we cannot have his active Righteousness imputed to us . ( 1. ) We use not to make such comparisons betwixt these things ( here called parts ) had in justification ; as to call the one the better part , and the other the worser part , both being requisite to make up our state of blessedness , and necessary thereunto . ( 2. ) When the Scripture saith , we are justified by His blood , the meaning is not , we are justified by the half through His blood : for half justification is no justification . ( 3 ) Nor is the Reason added of any force : for by blood here , we may as well understand , by a Synecdoche , His active Righteousness , as all His passive , both being but integral parts of His Surety-righteousness , & emphatically expressed by His death , or blood , the most remarkable piece thereof , & expressive of His love and condescension , and terminating point of Surety-obedience ; for He said , it was finished , when He offered up Himself , & gave up the Ghost . He addeth , So where it is said againe Chap. 5. vers 16. that the gift ( viz. of Righteousness by Christ ) is of many offences unto justification : If the gift of many offences , i.e. the forgiveness of Mans Sinnes , will not amount to a justification , without the Imputation of a legal Righteousness , we must give a check to Paul's pen. Ans. This is but vanity : we need give no check unto the Apostle's pen : for though He said not in this verse expresly , that there was a gift of Righteousness also imputed ; yet he said it expresly vers 17. & 18. & 1. And shall we think , that in such a continued discourse , as this is , wherein the Apostle is explaining the whole mystery by its parts , he should mention all things , in one verse ? He proceeds to prove , that Remission of sins is the whole of justification pag. 131. Because the end ( saith he ) for which this Imputed Righteovsness of Christ is thus brought in to the business of justification , viz. to be the Right to the Inheritance , is supplied in a way more evangelical , & of more sweetness & dearness to the Children of God , to wit , by the grace of Adoption , Ans. To this we have said enough above , & will have occasion to speak againe to it , in the next objection . He addeth further 4. That if we thus separat and divide the benefite of Christ's Active and passive Obedience , in Iustification , we take a course to lose & destroy both . Ans. Not to transcribe his tedious discourse , on this accout , I only say , That it is wholly founded upon a mistake , as if our showing the necessity of the Imputation of both , were a separating or dividing of the benefite of both , whileas the whole Effect floweth from the whole cause , both Christ's Active & His passive obedience making up one compleat Surety-righteousness ; and so producing one whole blessedness to beleevers , consisting in Remission of Sins , & in a Right to Glory : we say with him , that neither of them separated or abstracted from the other can profite us ; and therefore we assert the Imputation of both , as one compleat Surety-righteousness , answereing our necessity in all points . His own words pag. 132. 133. make clearly for us . I would not have ( saith he ) the active obedience of Christ separated from the passive , nor againe the passive from the active , in respect of the common & joint effect , justification , arising from a concurrence of them both ; yet would I not have Christ in his mystery tumbled up together on a heap ; for this would be to deface the beauty and excellency of that wisdom , which shines forth gloriously , in the face thereof . I would have every thing , that Christ was , did-and suffered , to be distinguished , not only in themselves ; but also in their proper and immediat Effects , respectively ariseing and flowing from them severally . Lastly . He tels us , If the Imputation of Christ's Righteousness must be added , as another part of justification , then must the formal cause of one & the same Effect be double ; yea one & the same formal part of the thing shall be compounded of two things , of a diverse and opposite consideration . Ans. We make the Imp●tation of Christ's Righteousness not a part of justification ; But the cause of it ; and yet the formal cause of one and the same Effect is not made double ▪ for as the Cause is one compleat Cause , viz. the Surety-righteousness of Christ , so the Effect is one compleat Effect , though both Cause and Effect may be considered , as consisting of several Integral parts . There is no ground here to say , That one and the same formal part of a thing is compounded of diverse or opposite things . Obj. 4. Chap. 12. Pag. 136. &c. That which dissolveth and taketh away the necessity & use of that sweet evangelical grace of Adoption , cannot hold a streight course with the thruth of the Gospel . But this is done by the Imputation of Christ's Righteousness . Ergo. The Minor , which is only here to be denied , he laboureth to prove , because we say , The Righteousness of Christ must be imputed in order to our obtaining Right and Title to Life ; & that by Remission of Sins a man is only delivered from death , but receiveth no Right to the Kingdom of heaven . But what can he hence inferre for confirmation of the Minor ? Now ( saith he ) this being the direct & proper end , use , office , purpose & intent of Adoption , to invest a beleever with a capacity with heaven ; it followes , that whosoever shall attempt to set any thing else upon this throne , seeks to dissolve Adoption . Ans. The Consequence is null . The Imputation of Christ's Righteousness will no more take away Adoption , than justification ; for it is the ground and Cause of both . He might as well say , That because in and by justification , we have Remission of Sins , to assert the Imputation of Christ's death and Sufferings for this end , is to dissolve justification . But the truth is clear , as was explained above Myst. 14. He thinks both cannot stand together , because either of them is a compleat & entire Title within itself ; perfect Righteousness is a perfect title alone ; so is Adoption or Sonship . Ans. ( 1. ) This will say as much against the Imputation of Christ's death and Sufferings , as against justification : for either of these is a compleat Title ( according to our Adversary ) to Immunity from death : perfect Satisfaction is a perfect title alone to this Immunity , as well as perfect Righteousness is a perfect title to the Inheritance : & Justification or Remission of Sins , ( which are one with him ) is also a perfect Right to this , as well as Adoption is a perfect Right to that . ( 2 ) But as Justification is founded upon the Imputed Righteousness of Christ ; so is Adoption . As Christ's death and Satisfaction is not formall pardon , or Right to Impunity , but is , when Imputed , the ground and cause of justification , wherein the Beleever is solemnely brought into a state of freedome from death : So Christ's Obedience and Fulfilling of the Law is not a formal Right unto the inheritance , but , when Imputed and received by faith , the ground and cause of Adoption , whereby the Beleever is , as it were , solemnely infeoffed of the Inheritance . Here then is nothing in vaine ; but all things so ordered , as may most commend the riches of the wisdom & Grace of God ; & may most ensure life and all to the ●eleever . So that his following discourse is meer froath and vanity : for , as God may appoint moe meanes for the same end , as He pleaseth ; as His promises , oath & Sacraments to confirme the faith of beleevers ; so there can be no reason given , why it may not be so here : & yet , to speak properly , Adoption is no mean , or Cause of the Right and Title to Glory , being the solemne Collation of that Right to the beleever , or the solemne stating of him in that Right ; as justification properly is no Meane to or Cause of pardon and Acceptation of Sinners , but rather the solemne bringing of them into or placeing of them in that state of peace , Pardon and Reconciliation , who beleeve in Jesus and lay hold on His Righteousness . What he speaketh of the opposition betwixt the Law and the promise , in giving of life from Gal. 3 : 21. is most Impertinent ; so also is that , which he saith from Gal. 2 : 21. for though it be an abrogating and making void of the ordinances of God , when another thing , that is contrary & expresly excluded by the Lord from that office & work , is set up with it , to bring the same end to passe , or to serve in the same place and office : yet is there not the least coloure of ground to say , That if our Right & Title to heaven be by Imputation of Christ's Righteousness , then doth God give the grace of Adoption in vaine : for the Righteousness of Christ is the Meritorious procuring Cause of this Right and Title to heaven ; and when this is Imputed & made over to the beleever , he receiveth the Effect and ▪ Fruit of that purchase viz. an Actual Right to glory , & is solemnely infeofed ( as it were ) thereof . What ignorance & folly would it discover in a man , to say , That the legal installing of a man by publick seasing & Infeofment in the legal Right to & possession of such a Land , or House , is that which giveth the man Right ; and therefore the price he hath laid down , to purchase that Land , or house , hath no Interest or Consideration in that purchase , for these two cannot consist , the one must necessarily render the other useless ; if he hath made a purchase of the Land & house by his money , he needeth no Charter or Infeofment thereof : or if his Charter & Infeofment giveth him Right to possesse the same , the price laid down is of no use ? would not every one smile at such Non-sense ? And yet so reasoneth this learned Adversary , who will have the Righteousness of Christ laid by , which is the only price and purchasing Merite of our Right to Heaven ; or the Grace of Adoption , whereby the beleever becometh legally ( as it were ) infeofed of the Inheritance . It is vaine , if he should think to escape by saying . That he acknowledgeth the price of Christ's Righteousness ; but speaketh of the Imputation of that Righteousness , in order to this Right ; For the Imputation of this Righteousness is but the Interessing of the beleever in that price , as the price of such a purchase , to the end he may receive the legal infeofment of the Inheritance purchased , in Adoption . Obj. 5. Chap. 13. pag. 145. He that hath a perfect & compleat Righteousness of the Law imputed to him , standeth in need of no Repentance . Ans. This Consequence is utterly false , as was shewed above Chap. 6. Mystery . 13. Repentance is not prescribed in the Gospel , for any such use or end , for which the Imputation of Christ's Righteousness is called for . If Adam ( saith he ) had kept the Law , he had needed : no Repentance , more than Christ himself needed ; & those that kept the Law in him , as exactly & perfectly as he did , what more ne●d of Repentance have they , than he had , Ans Adam , it is true , had needed no Repentance , if he had kept the Law : But the Imputation of Christ's Righteousness & obedience to us , though thereby we come to enjoy the Effects & purchase thereof , as really as if we had Fulfilled the Law ourselves ; yet it maketh us not to have been no sinners ; nor doth it exeem us from the Law , in time coming , nor put us out of case of sinning any more ; and consequently prejudgeth not the true & lively exercise of that grace of Repentance . He addeth . He that is as righteous , as Christ is , ( which those must needs be , who are righteous with His righteousness ) needeth no more Repentance , than He needed . Ans. We do not love to say , that beleevers , through this Imputation , are as Righteous , as Christ was : for that expression might import that thereby they become as Righteous inherently , as He was ; which is false : But that thereby they are legally accounted Righteous , to all ends & purposes , as if they themselves , in their own persons , had Fulfilled the Law : And therefore , though thereby they become , in Law-sense , Righteous ; yet they are inherently ungodly & unrighteous , till sanctifying grace make a change here ; & therefore stand in need of Repentance . To that That Beleevers need Repentance for their daily & personal failings , he saith , But they that have an entire & perfect Law-righteousness Imputed to them , have no such need , in any respect ; because in the Imputation of a perfect Righteousness , there is an universal non-Imputation of sin apparently included . Besides , if God doth Impute a perfect Law-righteousness , it must be supposed , that the rights & privileges , belonging to such righteousness do accompany it , in the Imputation — Now , one maine privilege hereof is to invest with a full & entire right unto life , out of its own intrinsecal & inherent dignity & worth , which is a privilege , wholly inconsistent with the least tincture of sin , in the person that stands possessed of it . Ans. Where there is an Imputation of a perfect Righteousness , there there is an universal Non-Imputation of sin , in reference to actual condemnation , or to the prejudging of the person , partaker of this Imputation , of the reward of life ; but as this Imputation of Righteousness maketh not a sinner to have been no sinner ; so neither doth it make their future sinnes to be no sinnes , or them to be no sinners , in time coming ; because it is imputed for no such end . ( 2 ) It is true , the Rights & privileges , belonging to this Righteousness , do accompany the Imputation thereof ; & that thereby beleevers become invested with a full & entire Right to life , because of its intrinsecal & inherent dignity ; but it is utterly false , to say , That this full & entire Right to life is inconsistent with the least tincture of sin , in the person possessed of it : & hereby he must say one of these two ; either that there is no full Right had to life , while persons are in this life ; or that there is a full and sinless perfection attainable and had by all beleevers ; so that they sinne no more , Both which are most false . But what will he say of Faith , which he will have imputed for Righteousness , seing this must bring alongs with it the same privileges ; & so exclude Repentance too ? To this he saith . The meaning is not , as if God either Imputed , or accepted , or accounted faith for the self same thing , which the Righteousness of the Law is intrinsecally & formally ; or as if God , in this Imputation , either gave or accounted unto faith any power or privilege to justifie , out of any inherent worth of it . But the meaning only is , that God , upon Man's faith , will as fully justify him , as if he had perfectly fulfilled the Law● He that fulfilled the Law & thereby is justified , is justified out of the inherent dignity of that , which justifieth him ; but he that is justified by faith , is justified by the free & gracious acceptation of it by God ; for that , which is justifying in its own Nature , & by vertue of its inherent worth & dignity . Ans. What God Imputeth & reputeth to be a Righteousness , in order to justification , must be accounted such , or a man shall be justified , without all consideration of a Righteousness ▪ and so be pronounced & declared Righteous , though he be not Righteous upon any account , or in any manner of way : And if faith be not accounted for the self same thing , or for the equivalent with the Righteousness of the Law , how shall it be accounted a Righteousness , in order to the justification of a sinner , who is under the Curse of the Law , & who , because of the breach of the Law , hath no right to life ? wherefore faith must have that inherent worth , that the Righteousness of the Law should have had , else it cannot be a Righteousness , whereupon a sinner can be justified before God , who is Just and Righteous , and will not pronounce such to be Righteous , as are not Righteous . ( 2 ) If God , upon a man's faith , will as fully justify a man , as if he had fulfilled the Law , either that faith must be a Righteousness , and so accounted , which he here denieth ; or the man must be declared Righteous , who hath no Righteousness ; and so the judgment of God should not be according to truth ; or upon his beleeving he must be justified , as being Righteous by an Imputed Righteousness ; which is the thing he peremptorily denieth . ( 3 ) When one is justified by faith , by God's free & gracious Acceptation of it , this act of grace must either import , that faith is accepted as a Righteousness , & so accounted of God ; or still the beleever shall be declared and pronounced Righteous , though he hath no Righteousness ; or the meaning of this Acceptation must be , that God hath graciously condescended to appoint this mean & way of sinners having an Interest in the Righteousness of Christ , whereby he may be accounted Righteous & justified , as really , as is he had performed that Righteousness himself , in his own person : & in this sense , it is most true , but utterly destructive of his designe . ( 4 ) If faith be accepted for that , which is justifying in its own Nature , & by vertue of its Inherent worth & dignity , it must either be that , which is of such inherent worth , or it must be accepted for that , which it is not , & so a man must be judged by God to have that , which he hath not . He concludeth thus . Wherefore , the Imputation of faith for righteousness may well stand with personal sins , in him , to whom this Imputation is made , in respect of which sins he remaines obliged to repent : but the Imputation of a perfect legal Righteousness makes a man perfectly righteous in the letter & formality of it . Ans. Then it seemeth that by the Imputation of faith for Righteousness , a man standeth not invested & possessed of a full & entire right unto life : for that , he said before , was a privilege wholly inconsistent with the least tincture of sin . ( 2 ) If by a perfect legal Righteousness , he meane a Righteousness required of the Law & performed by us personally , we plead not for the Imputation of any such : but if he mean a Righteousness consisting in full conformity to the Law , performed by Christ & graciously imputed to us , & received by faith , that is well consistent with inherent & personal sins . What he meaneth by making a man perfectly righteous in the letter & formality of it . I know not , till some be pleased to explaine it . Obj. 6. Another argum . he prosecuteth pag. 149. &c. thus . If men be as Righteous as Christ himself was , in his life , there was no more necessity of His death for them , than for himself ▪ then the just should not have died for the unjust , but for the just . Ans. If we had not transgressed the Law , there had been no necessity , that either we , or any for us , should have died ; but having transgressed the Law , & thereby fallen under the Curse , & wanting all right to life , we must have a Surety-righteousness , whereby not only the Curse shall be taken away , but the blessing of Abraham may come upon us , & we may have a full right to life : & therefore both the Active & passive Righteousness of Christ is necessary ( 2 ) Christ died for the unjust , because His death , which was the period & terminating act of His obedience , and Surety righteousness , which He undertook to performe in our room and Law-place , was for sinners , lying under the Curse , & void of all right & title to life . He imagineth , that first Christ's Active Righteousness is imputed , & thereby the person is constituted Righteous ; & then inferreth the non● necessity of Christ's death : By we say , that Christ's whole Surety-righteousness , consisting in what He did & suffered , in His state of Humiliation , in our room , and as Cautioner , is at once imputed , and not in parts ; that so the necessity of sinners may be answered in all points . He thinks to prove this consequence by these words Gal. 2 : 21. If righteousness be by the Law , then Christ died in vaine ; rejecting the sense of the word Law , viz. as importing the works of the Law , as performed by us , in our own person , & thereby doing violence to the whole Scope of the place , & to the constant acceptation of the expression ; & supposing that the Consequence will be strong , though the works of the Law , as performed by Christ , be here understood ; & that meerly upon this false ground , Because the Righteousness of Christ's life imputed had been a Sufficient , & every wayes a compleat Righteousness for us . Nor need we say , as he saith in our name , That there was a Necessity , that Cbrist should did , that so the righteousness of His life might be imputed to 〈◊〉 . For the necessity of His death arose from our transgressing of the Law , & being under the Curse . Obj. 7. Chap. 14. pag. 151. He alleigeth , that this Imputation evaniateth Remission of Sins , saying , for if men be righteous with the same righteousness , wherewith Christ was righteous , they have no more need of pardon , than He had . Ans. We spoke to this above . Chap. 6. Mystery 11. & therefore need say no more here , then that the Consequence is null , & that the probation is insufficient , for though we be constituted Righteous through the Imputation of Christ's Righteousness ; it is but a Surety-righteousness , & not our own inherently : & the Surety not being of our appointing or fitting & furnishing , our pardon is a Consequent & Effect of this Imputation . ( 2 ) The consequence is no more valide from the Imputation of the Active Righteousness of Christ , than from His passive and Satisfaction : and so with Soci●ians , he must also hereby deny Christ's Satisfaction , that he may establish his free Remission . But Gospel free forgiveness is rather established , than any way weakened by our Assertion of the Imputation of Christ's whole Surety-righteousness . He addeth , Christ hath taught us to pray for forgiveness of Sins : now to pray for that , and yet to conceite ourselves as righteous , as Christ was , is rather to mock , than to worship . Ans. This expression to conceite ourselves as righteous as Christ was , is none of ours ; & though it may admit of a good sense as being true , quoad veritatem , though not quoad modum : yet because it is so ambiguous , & liable to misconstruction , I chose rather to forbear it , seeing no necessity touse it . And to conceite our selves legally & juridically righteous with the Imputed Surety-righteousness of Christ , is very consistent with praying for pardon : for Christ's Surety-righteousness is not , nor yet said to be , imputed for this end immediatly , that all our after actions should be sinless ; but to this end rather , that we may have actual pardon of by past sinnes , & of future sins too , after the methode of the Gospel ; and that none of our sins should actually procure our Condemnation , or prejudge us of eternal Felicity ; but that notwithstanding thereof , we should not come into condemnation , but enter into life . He saw , that what he here objecteth against the Imputation of Christ's Righteousness , will militat as much against the Imputation of Faith , which must derive a righteousness upon the person , as perfect and compleat , as the Righteousness of the Law ; & so can leave as little place for Remission , as what we plead for ; and therefore to obviat this , he tels us . That when faith is imputed , another thing is imputed ▪ then the righteousness of the Law it self , to wit , faith , by name , in stead of it : Now any other righteousness , or any other thing imputed for righteousness , besides the righteousness of the Law , will bear a consistency of sin with it , & of remission . Ans. If by the righteousness of the Law here , he only meaneth that , which we performe in our own persons , it is true , that is inconsistent with sin or pardon : but it is false , if he understand thereby , the righteousness of the Law , performed by another , Christ our Surety . And sure , if his faith be accounted a Righteousness , it must be a Righteousness , or God's estimation is not just : & if it be a Righteousness ; it must be accompanied with all the privileges of a Righteousness ( as himself saith ) and consequently exclude all Sin & Remission , if these be such concomitans of an Imputed righteousness . He addeth , when a perfect Sanctification is imputed to a man for his justification ▪ that man can be no more reputed to have sin in him , than to be obnoxious to death , which is opposite to justification . Ans. And no wonder ; for perfect Sanctification being a perfect inherent holiness , cannot , without a contradiction , but exclude sin . But who speak of such an Imputation of Sanctification ? We know no such thing ; for Sanctification is wrought & inherent in us , & not imputed to us . If he meane by this perfect Sanctification , the perfect Obedience and Righteousness of Christ imputed to us , we say , though that perfect Sanctification or Righteousness could be consistent with no sin in Christ ; yet , when imputed to us , it can consist with sin inherent in us , & with pardon of sin also ; as we have already cleared . Further saith he . But when that , which either is no Sanctification , or at most , but an imperfect Sanctification , is imputed for Righteousness in a mans justification , place is left for inherencie of sin , & consequently for the forgiveness of it . Ans. That which is no Sanctification , or at most , but an imperfect Sanctification , must either be no Righteousness , or at most , an imperfect righteousness ; and therefore cannot be reputed or accounted a perfect righteousness ; and so cannot be imputed to a person , in order to justification . Or if we should suppose , that God did make it , & really repute it to be a righteousness , it must be a compleat righteousness ; & consequently inconsistent with pardon , because it shall hereby become a compleat inherent Holiness & Righteousness . Obj. 8. Chap. 15. pag. 153. &c. Whoseever is perfectly righteous , or as righteous as Christ is , in him God can see no sin . But every beleever ( saith this opinion , which we impugne ) is as perfectly & compleatly righteous , as Christ himself is . Therefore &c. Ans. How false this consequence is , was manifested above Chap. 6. Mystery 15. And now , waving that expression of being as righteous , as Christ himself is . I distinguish the Major thus , Whosoever is perfectly righteous with an inherent Righteousness ( taking perfection here not for kind , but for degrees ) in him God can see no sin , true : but in this sense the Minor is false . Whosoever is perfectly Righteous with an Imputed righteousness , in him God can see no sin , or order to actual condemnation , it is true , but then the Conclusion containeth nothing but truth . It is true , God could see no sin in Christ , because there was no sin existing in Him ; yet He can see sin in beleeves , in whom sin existeth , notwithstanding they be clothed with the perfect Righteousness of Christ , which only maketh , that God can see no sin in them , for which He will actually bring them into condemnation ; and this is consonant to Scripture Rom. 8 : 1. Obj. 9. Another Reason he proposeth Chap. 16. pag. 154. &c. alleiging ; That by this Imputation of Christ's Righteousness , we confound the two Covenants of Works & of Grace . But as to this , we have cleared the truth above Chap. 6. Mystery 16. Nor need we be much troubled at his bold alleigance ; fo● not we , but he & others with him , by his opinion , in pleading for the sole Imputation of faith , as our Gospel Righteousness , to which some adde other works of obedience , do turne the Gospel into a new Covenant of Works : for if faith , properly taken , alone , or conjunct with other works of Righteousness , which we do , be all our Gospel-righteousness , we are justified by our own personal obedience & righteousness ; and this was the plaine tenor of the Covenant of works : The variation of the obedience , now required from what was of old , though now it be but as a pepper corne , in comparison of the greater rent formerly required , doth make no alteration in the Nature and Essence of the Covenant : for justification & life is still by works of righteousness , which we do , and which are our owne . But when the Righteousness of a Surety is imputed , & we are upon that account accepted , though the righteousness , wrought by the Surety , be obedience to the same Law , that was in force under the first Covenant , & which we were obliged unto , & lying under the Curse of ( as it must needs have been , seing He did substitute himself in our place , & took our debt upon Him ) the Covenant is altered : for the first Covenant knew no Righteousness , but what was our owne & personal ; & did not admit of a Surety . Thus these two Covenants are not confounded by us , but kept manifestly distinct ; & we cannot owne their Gospel-way of justification , as being a way to bring us back againe to the old Covenant of works , with a meer pretext of some ease , as to the Conditions , or Termes . Yet he would prove , that the two Covenants are made one by us , thus , where the parties Covenanting are the same ; & the things covenanted for are the same ; and the Conditions or agreement the same , there the Covenants are every way the same . But if the Righteousness of the Law imputed to us be the agreement , or Condition of the New Covenant , all the three , persons , things , & Conditions are the same . Ans. ( 1 ) It may be questioned , if either the persons Covenanting , or the things Covenanted for , in both Covenants , be the same every way ; but to speak of this is not our present purpose ( 2 ) The Covenants do not agree , as to their Conditions ; for the condition required in the Covenant of works , was a proper antecedent condition , which is a cause of the thing promised ; but the Condition of the New Covenant is only a consequent condition , denoting nothing else , than a connexion , or order betwixt the thing promised , & the condition required . ( 3 ) The Righteousness of the Law imputed to us , is no condition required of us , in the New Covenant ; but it is required of us , that by faith we close with Christ , & thereby come to have an Interest in Christ , & in all His Righteousness , to all ends and purposes ; which our case and necessity calleth for . ( 4 ) This Righteousness of the Law was called for from us , in our own persons , in the old Covenant ; but in the New Covenant , the righteousness is Imputed to us , when we beleeve in Him. And this , as is said , is enough to distinguish these Covenants . But he thinks . The Righteousness of the Law imputed from another , & wrought by ourselves do not much differ , the substance being the same . Ans. Yet this difference may make a substantial difference in the two Covenants : for when the Covenant of Works did not admit of the performance of the Conditions by a Surety , as himself proved by foure Arguments pag. 155. And the Covenant of Grace holdeth forth justification only through the Righteousness of another , imputed to us , & received by faith : Though the Righteousness , mentioned in both , consist in conformity to the same Law ; yet the Covenants cannot but substantially differ , as is obvious to every one . Beside , that the righteousness imputed consisteth in more , than in Obedience to the Law ; for it comprehendeth his whole Surety-righteousness ; & that took in His Sufferings also . The following objection , which he preoccupieth , is purely his owne , & so I leave it . Obj. 10. Chap. 17. pag. 158. &c. That for which Righteousness is imputed to those that beleeve , cannot be imputed to them for righteousness . But the Righteousness of Christ is that , for which righteousness is imputed to those that beleeve . Ergo. The Assumption he thinks none will deny , but such as deny the righteousness to be the Meritorious Cause of that Righteousness or justification , which is conferred upon men . The Major he thus proveth If it be Impossible , that the thing merited should be the same thing , with that , which is the Meritorious Cause thereof , then it is not only not true , but impossible , that the Righteousness of Christ should be the Righteousness of a beleever . But the former is true Ergo &c. Aus . This is nothing but a pure fallacy , founded upon a palpable mistake viz of confounding righteousness & justification as if they were one & the same . To discover this , let us put Iustification for Righteousness in the first Argument , thus . That for which beleevers are justified , cannot be imputed to them for righteousness , But the Righteousness of Christ is that for which beleevers are justified . Therefore &c. Who seeth not now , how false the Major propositions is ; & how impertinent & ridiculous the probation thereof is ? justification , which is the Effect , or the thing merited , is not the same thing with the Righteousness of Christ , the Meritorious cause thereof . Obj. 11. pag. 160. If the Righteousness of Christ be imputed to a beleever for righteousness , in his justification , then the meritorious cause of his justification is imputed . But that cannot be imputed . Ergo &c. He proveth the Minor , which is denied , thus , Because the Meritorious cause , being a kind of Efficient can not be either the matter , or the forme of that , whereof it is Efficient — It is an Inviolable Law amongs the foure kindes of causes , Material , Formal , Final & Efficient , that the two former do only ingredi composition , or effectum , & are partes rei constitutae ; & that the two latter are alwayes extrinsecal , & stand without . Ans. All which is but vaine argueing , grounded upon this palpable mistake , that justification is a physical Effect , like the whiteing of a wall ; ( which is the example , whereby , he illustrats the matter ) & therefore he thinketh , that these termes are used , in this matter , in as proper a sense , as when they are applied to physical causes & Effects ; whileas the matter is quite otherwise ; & many of these termes are here used , but in a metaphorical sense . But to the matter , whether Imputed Righteousness , be called the Material cause , with some , or the formal cause , with others , of justification , is no great matter , seing every one hath liberty to explaine , in what sense he useth these termes , in this matter ; & I should rather choose to use the terme ( if such like termes must be used ) of the formal objective cause , or Reason ; This is enough to us , That it is that , whereby they become juridically righteous ; & that , upon the consideration whereof , now imputed to them , they are pronounced Righteous & justified ; & so is the meritorious cause of their justification , & that Righteousness , which covereth them , & upon the account of which , they are declared & pronounced Righteous : as the payment of the Surety , is as the meritorious cause in Law of the absolution of the debtor , & the ground upon which he is absolved , being accounted his payment , because the debtor & Surety are one person in Law. As in a juridical sentence of Absolution of an accused debtor , there is no proper formal , or material cause ; so neither in the matter of justification , which is God's juridical Act & Sentence . Yet I cannot acquiesce to what he addeth , saying That only remission of sins or absolution from punishment , is as the forme applied unto , or put upon the matter , & the matter or subject it self , where unto this forme is applied ; Not only because , according to his own argueing , one thing cannot be both matter & forme of the same thing ; but because Remission of sins in hereby made the whole of justification ; whereas to speak properly it is but an Effect or consequent , or at most a part thereof ; & the person justified is properly absolved from the accusation & declared to be Righteous ; & so is legally constituted or put into a state of Righteousness , or of Righteous persons , whereupon followeth freedom from guilt , or punishment , & a Right to the reward : & as to this State , whatever we shall conceive as the forme thereof , it must be a Righteousness ; & consequently the Righteousness of Christ imputed ; for sinners can have no other . Obj. 12. If the meritorious cause of our justification be imputed unto us , thon the Effects themselves of this cause may be imputed to us also ; & so we may be said to have merited both our own justification , & salvation : for if I may be accounted or reputed to have wrought that Righteousness , which is meritorious , why may I not be conceived as well to have merited ? Nay further , if I may be conceived to have wrought that Righteousness in Christ , whereby I am justified my self , I may as well be conceived to have wrought that Righteousness , by which the whole world is justified . Ans. This is but a meer sophisme , founded upon a mistake : The consequence is false , & the proof thereof standeth only upon this rotten bottome . That to say , That Christ's Righteousness is imputed to us , is to say , that we are reputed , esteemed , or accounted to have done or wrought that Righteousness our selves ; whileas the true meaning of Imputation is this . That the Righteousness of Christ is made over by grace unto Beleevers , & reckoned upon their score , where by they are dealt with now , no other wayes , than if they had fulfilled all Righteousness , in their own person . Whence it is clear , that the Effects cannot be said to be imputed to us ; but only that we partake of the Effects thereofs , so far as our own Necessity requireth : As the Ransom payed for the Redemption of so many captives , is imputed to each of the captives , in order to his owne Redemption , & to none of them as Redemption of others : & without this Imputation , or reckoning it upon their score , as the price of their Redemption , no man could have right to the Effects thereof in reference to himself , or could be redeemed thereby . So that it is manifest , that through the meritorious cause , or the righteousnes of Christ imputed to us , we obtaine justification & Salvation ; but do not merite them : our Redeemer & Surety meriteth them for us , & we enjoy what He merited for our own happiness . It is false then to say , That by Imputation we are conceived to have wrought that righteousness in Christ , whereby we are justified : & therefore it cannot but be most false to think , That we may be conceived to have wrought that righteousness also , by which others are justified ; for it was only our Head , Husband , Surety & Redeemer , who wrought it , & free grace imputed it to , or reckoneth it upon the score of Beleevers . Obj , 13. chap. 18. pag. 165. If the active Righteousness of Christ be in the letter & formality of it imputed unto me , in my justification , then I am reputed before God , to have wrought that righteousness in Christ. But this is false &c. Ans. Neither proposition is true : The Major is denied , unless by these word , letter and formality , he understand such an Imputation , as we do not acknowledge , & his words would seem to import this : for ( saith he , in confirmation of the Major ) to have any thing imputed to a man , in the letter of it , is to be reputed the doer of what is so imputed to him : And if this be the only sense of his proposition , the conclusion maketh not against us : for we asserte no such Imputation , as inferreth such a Reputation , Nay , to say , That God should repute things so , were to destroy all Imputation , for what God ( whose judgment is according to truth ) ●eputeth us to have done , we must have done it ; & if we have really done it , & be reputed to have done it by the Lord , it cannot be said to be imputed to us , in the sense we take Imputation ; for Imputation with us , is of that , which we have not , or did not , & which God knoweth & judgeth we did not ; & yet is by Imputation so made over to us , & put upon our score , & reckoned upon our account , as that we are as really made partakers of the Effects thereof , that is , of justification &c. As if we had done it ourselves , or it had been ours , without & before any Imputation . Hence the beleever is made the righteousness of God in Christ ; & not reputed , or esteemed to have been the righteousness of God , but now , through the gracious Imputation of God , & through faith made to be so . Hence we see , that the proof of his Minor goeth upon the same Mistake if ( saith he ) I be reputed before God to have wrought Righteousness , in Christ in my justification , then is Christ , in His Sufferings , reputed before God to have sinned in me . Ans. We say neither the one , nor the other . Christ did not sinne in us , nor did the Lord repute Him to have done so . But he was made sin , by Imputation ; the guilt of sin being laid upon Him ; or our sinnes , as to their guilt , being caused to meet on Him. Whence it came to passe , that He suffered as really the punishment of sin , as if He had sinned in us , whileas , as to His own person , He knew no sin , neither was deceit found in His mouth . Obj. 14. pag. 166. If the Active obedience of Christ be imputed , then His Passive is imputed also . Ans. And why not ? If the death & Sufferings of Christ ( saith he ) be imputed unto me ; then may I be accounted or reputed to have died or suffered in Christ. But this cannot be : because in Christ , we are justified & absolved from punishment ; & therefore cannot be said to have been punished in Him. Ans. This whole Argument is of a piece with the foregoing : Though therefore it be upon the matter answered already : Yet we shall adde this word further . That though in one sense it is false , to say , That we are reputed to have died & Suffered in Christ viz physically ; yet in a legal sense , it may be admitted , as a truth , that Beleevers , who now by faith are in Christ , & of His Body , are accounted & reputed to have suffered in Christ , their Head , Surety & Publick person ; & therefore are now dealt with , as , such . Hence they are said to be crucified with Christ , to be dead & buried with Him , & to be risen with Him Rom. 6 : 4 , 5 , 6. Ephes. 2 : 5 , 6. Col. 2 : 12. Yet it will not follow hence , that in a legal sense Christ can be said to have sinned in us ; for we were not His Representative or Head. Though the debtor may be said , in Law sense , to have paid his creditor , in his Suretys payment ; Yet the Surety cannot be said to be contracting debt , in the debtor , for the debtor's deed cannot affect him , untill he voluntarily submit himself to be Surety , where may be after the debt is already contracted by the debtor . And to say , in this Law sense , that Beleevers Suffered in Christ , doth not weaken the ground of our justification , absolution , Acceptation , & Healing , as is manifested above , unless we turn . Socinians ; & then upon this same ground , we may deny all the Satisfaction of Christ. Obj. 15. pag. 168. If the Righteousness of Christ be imputed to us , then are we justified , at least in part , by the ceremonial Law ; because part of that Righteousness , which Christ wrought , stood in obedience to the ceremonial Law. But this is not true . Ergo &c. Ans. We are not said to be justified either by the Moral , or by the Ceremonial Law ; But by the righteousness of Christ , which consisted in yeelding perfect obedience to the Law of God , & in answering all the demands of the Law , in the behalf of His owne . And so , though the Law doth not justifie us , because we are sinners ; yet neither can the Law now condemne us , because Christ , our Surety , hath perfectly fulfilled it , & given full Satisfaction to the Law given , for our violation thereof . And , in this matter , the Ceremonial Law is not to be separated from the Moral , it being but a branch , or an Appendix thereof , & enjoined thereby : for the Moral Law saith , that God must be worshipped only that way , which Himself hath prescribed , & that Ceremonial worship being the then Instituted worship of God , whosoever knowing this did not worship God after that manner ; did violat the Second of the Moral Law , which became not Him to do , who came to fulfill all righteousness . And thus the righteousness of obedience , that is Imputed , is Moral , or righteousness consisting in obedience to the Moral Law. And this is wholly imputed to all beleevers , whether of Jewes , or of Gentiles , in reference to their own Redemption , or delivery . The objection , which he frameth against himself . viz. That the Moral Righteousness is Sufficient , & the other needeth not be imputed , is none of ours , as appeareth by what is said ; for we do not exclude the Ceremonial , But reduce it to the Moral , obedience to that being enjoined by this . Obj. 16. Chap. 19. If the Righteousness of Christ be imputed to us , then are our sinnes imputed to Christ , the same manner . But this is not so . Ergo. The Minor he proveth thus If the sinnes of Men be imputed to Christ , then God looks upon Him , & reputes Him , in His Sufferings , as one that truly & really had provoked Him , & sinned against Him. Ans. This consequence is denied ; for no such Reputation , or Estimation followeth upon the Imputation , which we assert , as hath been already cleared : only this will follow , that Christ being , through His own willing consent , in our Law-place , as our Surety , & having undertaken to pay our debt , He was exacted upon , & dealt with by Justice , as if He had been the true sinner , though He knew no sin ; as Beleevers , having Christ's righteousness imputed to them , are dealt with , as if they had kept the Law , & made Satisfaction by themselves . But as God doth not look upon them , nor esteem , nor consider them , nor repute them , as having really fulfilled the Law in their own Physical persons ; so nor doth He look upon , esteem , consider or repute Christ to have been truely & really a Transgressour of the Law , in His person . Hence we see , that his proof , that God did not look upon Christ so , is impertinent ; for we do not say so , knowing that to look upon Christ , as one that had truely sinned , were to look upon Him , as deserving in Himself what was inflicted upon Him ; & that God's judgment is alwayes according to truth ; & that Christ knew no sin in Himself , but was made sin , as having the guilt of our sinnes imputed to Him , when He put Himself in our room & Law-place ; & so He died & Suffered for us , in our stead , & became a Sacrifice for sin , having the guilt thereof laid on Him. Obj. 17. pag. 173. If the Righteousness of Christ be imputed unto us , in our justification , then God doth look upon us , as worthy of that justification . But this is an unclean saying . Ergo. The Major he thus proveth . If God reputes me to have kept the Law , as perfectly as Christ did , He must conceive of me , as worthy of my justification ; for as the fulfilling of the Law , & deserving justification , are the same Rom. 4 : 4. So the reputing of a man to have done the one , is the reputing of him to have deserved the other . The Minor he thus confirmeth , Because then God should show us no grace or favour in our justification . ( Rom. 4 : 4. with Rom. 11 : 6 ) But if any favour be shewed , it is only in this , that He reputeth us worthy to be justified , or puts a worthiness upon us for justification ; whereas the Scripture expresly affirmeth , that God justifieth the ungodly , that is the unworthy Rom. 4 : 5. Ans. Unto all this , I say ( 1. ) We say not , that God imputeth to us the righteousness of Christ , in justification ; But that He doth it in order to justification . ( 2. ) Though Christ's Righteousness be imputed to us ; Yet it will not follow ; that God looketh upon us , as worthy of our justification , viz in ourselves : & it may be yeelded , that He looketh on us , when clothed with Christ's righteousness , a worthy of justification , viz in Christ our Surety 〈◊〉 with whose righteousness we are now covered , when it is imputed unto us . But then the conclusion will make nothing against us . ( 3. ) If the meaning be , that therefore God looketh upon us , as worthy of justification in our selves , the consequence is false ; & the Reason adduced for confirmation is invalide : for the Text Rom. 4 : 4. speaketh of him that worketh , & so hath the ground of the merite in himself : he indeed that fulfilleth the Law in himself deserveth to be justified . And let our Adversaries see to this , who will have no Righteousness imputed , but our own faith , which is in us , & is our own , & is , in their account , as good as the fulfilling of the Law , & is accepted for that end : for Sure , such as have this faith , which is in them , reputed for their righteousness , upon the account of which they are justified , must have the reward reckoned to them , not of grace , but of debt ; & so must merite & deserve their justification , in full & proper sense . ( 4. ) It is not to be admitted , as a truth , without the forementioned distinction , to say , that the reputing of a man to have done the one , is the reputing of him to have deserved the other , for to repute a man to have done the one , in his own person , is indeed a reputing of him to have deserved the other . But we assert no such Reputation in God ; for His judgment is according to truth ; But only assert an Imputation , which taketh away this Reputation , these two being inconsistent : & from this Imputation can no such thing be inferred . ( 5. ) It is true , if we deserved justification , justification should be no act grace ; but we deserve no such thing , being in our selves , & as to ourselves , indeed ungodly ; yet when justified , we are looked upon as clothed with the Righteousness of Christ , imputed to us , & received by faith : & so , though our justification be merited by Christ , & be an Act of justice & truth in God , in reference to Christ ; yet as to us , it is of free grace ; & so much the more of free grace , that the righteousness of Christ is imputed to us for that end . And such as understand not this , are more principled with Socinian abominations , than with the doctrine of the Gospel of the grace of God. Obj. 18. pag. 173. If men be formally just by God's act , imputing Christ's righteousness , then do men become formally sinful by the like act of God , imputing Adam's sin . But this is not true : for then an Act of God should be as the life & soul of that sin , which is in men . Ergo Ans. As this argument concludeth nothing against the truth , now asserted , this conclusion being different from the question now in hand ; so it is but a meer exhaling of vapores out of the fog of philosophical termes & notions , that thereby the truth may be more darkened . We are not obliged by any Law of God , to explaine or interpret these mysteries of Salvation , according to these Notions , which men explaine after their own pleasure , knowing no Law , constraining them to follow either one man or other , in the arbitrary sense , which they put upon these termes . But as to the present ●rgument , no answer can be given , untill it be known , what is the true meaning of these words formally just . Possibly he will understand hereby the same , that others meane by Inherently just , & so indeed do all the Papists : And if so , we can answere by saying , That no orthodox man thinketh or saith , that in this sense , we are made formally just by God's act imputing Christ ' righteousness ; but by Holiness , wrought in us by His Spirit . And as to that righteousness , which is imputed , whether it be called the Formal , or the Material cause of our justification , it is but a nominal debate , having no ground , or occasion , in the Word of God , by which alone we should be ruled in our thoughts & expressions , in this matter . Nor do they , who say , we are formally just by Christ's righteousness , say , we are formally just by God's Act imputing that righteousness ; But by the righteousness it self imputed by God & received by faith . Nor do they say , that men become formally sinful by the like act of God , imputing Adam's sin unto his posterity , but by Adam's sin imputed : though God's Act be the cause of this effect , it is not the effect it self . Adam's sin imputed doth constitute the posterity sinners , that is guilty & obnoxious to wrath : so Christ's righteousness imputed doth constitute beleevers Righteous . Obj. 19. pag. 175. If justification consists in the Imputation of Christ's righteousness , partly in Remission of sins , then must there be a double formal cause of justification , & that made up & compounded of two several natures , really differing the one from the other . But this is impossible , Ergo. Ans. ( 1. ) This Argument is founded upon another School-nicety , or notion , viz the Simplicity & Indivisibility of Natural formes : & this Philosophical Notion is here adduced to darken the mystery , we are treating of . It were a sufficient answere then to say , That the Minor , though it be true in natural formes ; Yet will not necessarily hold , in the privileges of Saints , which may be single , or compounded , as the Lord thinketh meet to make them . And can any reason evince , that the Lord cannot conferre & bestow , in the grand privilege of justification , moe particular favoures than one ? Can He not both pardon sins , & accept as , & declare to be Righteous ? Can He not both free the beleever from the condemnation of hell , & adjudge him to the life of glory ? or cannot these two be conceived as two things formally distinct , though inseparable ? ( 2. ) But I shall not say , That Imputation of Christ's righteousness is a part of justification ; But rather that it is the ground thereof , & necessarily presupposed thereunto . Nor shall I say , that Remission of sins is the forme , or formal cause of justification ; a pardoned man , as such , not being a justified man. It is true , pardon of sins doth inseparably follow upon , & is a necessary effect of our justification , & a certaine consequent of God's accepting of us , as righteous in His sight , upon the account of the righteousness of Christ , imputed to us & received by faith . I grant also that justification may be so described , or defined , as to take in that Effect , without making it thereby a formal part thereof , when strickly considered . ( 3. ) But he will have Remission of sins to be the whole of justification , & nothing more included therein , or conferred thereby , abusing to this end ( as we heard above ) Rom. 4 : 6 , 7 , 8. Where the Apostle is citing the words of the Psalmist & is not giving us a formal definition of justification ; nor saying , that justification is the same with Remission ; nor that Remission's the formal cause of justification : but only is proving , that justification is not by our works , as the ground thereof , & that by this reason , Because that would utterly destroy free Remission , which is a necessary Effect & consequent of Gospel-justification , & cannot be had without it ; in order to which justification , he there asserteth expresly an Imputation of righteousness : Now , an Imputation of righteousness is not formally one & the same thing with Remission of sins ; nor can Remission of sins be-called a righteousness , or the Righteousness of God , or of Christ : yet the Man is a blessed man , whose sins are covered , because that man is necessarily covered with the righteousness of Christ , whose sins are covered : for Imputation of righteousness & free pardon do inseparably attend one another . Nor is it to the purpose to say . That pardon is a passive righteousness , though not an Active righteousness ; for all righteousness , rightly so called , is conformity to the Law , & that is not a passive or Negative righteousness , which may be in a beast , that transgresseth no Law , & consequenly hath no unrighteousness . Obj. 20. pag. 176. If such Imputation be necessary , in justification , this necessity must be found either in respect of the justice of God , or in respect of His Mercy , or for the salving or advancing of some other attribute . But there is no necessity in respect of any of these . Ergo. Ans. ( 1 ) This same man tels us , that there is a necessity for the Imputation of faith , as our Righteousness , not withstanding of all that Christ hath done ; and why may he not grant the same necessity for the Imputation of the Righteousness of Christ ? will it satisfie him , that we found the necessity of Imputation of Christ's Righteoufness on the same ground ? ( 2 ) Though we should not be in case to assigne the real & just ground of this necessity ; yet , I judge , it should satisfie us , that the Lord , in His wisdom & Goodness , hath thought fit to appointe and ordaine this methode & manner of justification ; & so far should we be from disputing against this Truth , with such Arguments , & from rejecting of it untill we be satisfied , as to the grounds of necessity requiring this , that we should receive it , close with it , and embrace it with all thankfulness , as a Mystery of Love , free Grace & wisdom , that Angels may wonder at . ( 3 ) Yet , accrding to the Scriptures , we may say , that the Truth & Justice of God require this : for His judgment is alwayes according to truth Rom. 2 : 2. and it would be an abomination in His eyes to justifie one every way wicked . Therefore , if He pronounce a person righteous , in His sight , which He doth when He justifieth a person , that person must be a Righteous person : but when no man can be justified , or pronounced Righteous , as being inherently Righteous Psal. 130 : 3. & 143 : 2. all , who are justified , must be clothed with an Imputed Righteousness : for God must be just , even when he justifieth him , which beleeveth in Jesus Rom. 3 : 26. In reference to the justice of God , he saith , That there is nothing at all necessary to be done either by God himself , or by man , about justification of a sinner , by way of Satisfaction to the justice of God , since that one offering of Christ of himself upon the cross . Ans. We plead not for Imputation , upon any such account : nor do we see the least ground to think , that this should derogat any thing from the full & compleat Satisfaction of Christ , made to justice , or from the price , laid down by Him , as if this Imputation were required , to supply some thing wanting there : Yea our doctrine of Imputation doth rather confirme & establish the same , it being an application of the Sponsor's Surety-righteousness , or payment & Satisfaction unto the debtors , in order to their Absolution & freedome from the sentence . Though the Surety hath paid the creditor ; yet the Law may require , that when the debtor is charged or challenged for the debt , the payment of his Surety be instructed & made manifest unto the judges : And yet it will not hence follow , tha● the Satisfaction or payment , made by the Surety , was defective and insufficient . He further saith . That God can as well and as truely pronounce that Man righteous , that wants a literal or legal Righteousness ( especially supposing ▪ he hath another Righteousness , holding any Analogy or proportion thereto ) as he may account any Mans uncircumcision circumcision Rom. 2 : 26. Ans. That the Lord may deal with one uncircumcised , that keepeth the Law , no less than if he were circumcised ; and so thereby declare , that He valueth not outward circumcision so much , as the jewes were ready to dream , who questieneth ? But what is this to the business in hand ? shall we therefore think , that the Lord , whose judgment is according to truth , shall account any Righteous , who have no righteousness ? Shall we think , that the Righteous judge shall pronounce & declare him to be Righteous , who is not so ? ( 2. ) He may think to warde this of by his parenthesis ; But , I pray , what is that other righteousness , that holds any analogy or proportion to the righteousness , required by the Law of God ? Is that the single Act of faith ? Sure , that must hold a very unproportionable proportion & a poor analogy unto Obedience to all commands of God! I need not take notice of that word legall righteousness literally so called ; for he hath many such of little other use , than to amuse the Reader , & darken the matter ( 3. ) If by this proportionable righteousness , he mean the righteousness of Christ , which may be said to hold an analogy to the righteousness of the Law , which man was obliged to performe , which possibly he understandeth by a legal righteousness literally & properly so called , he speaketh truth , & yeeldeth the cause ; for that is it , we contend for . But afterward he seemeth to tell us , what he meaneth by analogical righteousness , saying So may God , with as much righteousness & truth , pronounce , & call or account a man righteous , that is not strickly , properly or literally , such , if he hath any qualification upon him , that any way answereth , or holdeth proportion , in any point , with such a Righteousness , as he should do , in case this man had this legal righteousness upon him , in the absolutest perfection of the letter . Ans. And who may not see the folly of this Reddition , to inferre this from the Lord's calling Iohn Baptist Elias & the like ? Will he make the Lord 's pronouncing sentence , in judgment , as a righteous judge ( as He doth in the matter of justification ) to be such a figurative speach , as when Iohn Baptist was called Elias , because he had some resemblance to Elias , when he came in his Spirit & power ? Will he be accounted a righteous judge , upon earth , who in judgment should pronounce that man righteous , who , in stead of the righteousness he should have had , hath only one poor qualification upon him , that some way or other holdeth proportion with it , in any point ? If so , it will be a great question , if ever any wicked man can be condemned , seing it will be rare to finde one , that hath never all his dayes done some thing , that answereth to the Law , in some poor way or measure , as to same one point or other . Yea , if we might drive this further , it might be made probable , that hence it would follow , that all the world should be justified even in the sight of God. But enough of this , which is too too gross . Yet wo heare not what that qualification is . He saith , when God pronounceth a man righteous , it is sufficient to beare out the justice & truth of God , if his person be under any such relation , & condition , as belongeth to a legal righteousness , or which a legal righteousness would cast upon him . Ans. What before was called a Qualification , is here called a Relation , or condition ; & these seem not to be one & the same thing : But what if that Relation , or condition have no foundation , how shall the Lord , upon that account , pronounce such a person righteous ? or , though it be not founded upon a legal righteousness , performed by the mans self in his own person , yet may it not be founded upon a Surety-righteousness imputed ? But what is this ? He addeth , Now , one special privilege or benefite belonging to a perfect legal righteousness , is to free the person , in whom it is found , from death & condemnation , & he that hath his sins forgiven him , is partaker with him in the fulness of this privilege , is as free of condemnation , as he Ans. But he hath not yet proved , that any man is pardoned , without the Imputed righteousness of Christ : & beside , righteousness bringeth with it , as a special privilege or benefite , right to the promised Inheritance of Glory : But a pardoned man , as such , hath not this Right , nor yet can challenge it , as was showne above . Moreover , if God pronounce a Man righteous , because he is pardoned , then the man must be pardoned , before he be justified ; for in justification he is declared & pronounced Righteous , & not made such : & if he be pardoned , before he be justified pardon is not the forme of justification , nor the whole thereof , as he saith , but rather something antecedent thereto . What in fine he saith , is but what we have often heard viz That forgiveness of sins , is a true & compleat righteousness , in the kind , a passive righteousness , as absolute & perfect in the kind of it , as any Active righteousnest : And for him that hath once sinned , there is no other righteousness applicable to him , but only this , which for all other ends , purposes , advantages , privileges what som ever , is as offectual as the active righteousness it self could be . Ans. ( 1. ) No Scripture calleth pardon of sins a righteousness ( 2. ) A passive righteonsness is no righteonsness , as we lately made appear . ( 3. ) That another righteousness , even the positive Surety-righteousness of Christ , is applicable unto a sinner , hath been hithertil evinced . ( 4. ) pardon , as such , can give no Right to the reward , promised to obedience ; & therefore cannot be as effectual , as an active righteousness , to all Ends , purposes , Apvantages & privileges . Obj. 21. Chap. 20. That , which having been dhne , in our own person , could not have been our justification , nor any part of the righteousness , by which we could have been justified , cannot be made our justification , nor any part of it , by Imputation from another . But such is the righteousness of the Law , pretended to be imputed from Christ. Ergo &c. Ans. ( 1. ) We do not call the righteousness of Christ our justification ; nor do we say , that it is made our justification or any part of it , by Imputation unto us : nor yet do we make it a part only of the righteousness , by which we are justified ; for His righteousness is the whole of that righteousness : Nor by His Surety-righteousness imputed to us , do we understand only His Active obedience to the Law. ( 2. ) He here Supposeth that we say , there is nothing imputed to us , in order to our justification , but Christ's Obedience to the Law , without His Satisfaction by Suffering : And thus we see , the maine pilla●s of this Argument are weak , & its whole foundation being sandy , it cannot stand . He confirmeth the Major thus . If a personal fulfilling of the Law could have been no justification , nor part of justification to us , certainly an Imputative fulfilling of it could not have been either . The Imputation of a thing from another cannot adde any strength to it , above a personal acting , yet the Nature of Imputation is only to supply the defect of personal performance , & therefore cannot exceed it . Ans. Though obedience to the Law cannot availe us , now we are sinners , even though it were perfect ( which is in effect a supposition of what is impossible yea & self contradictary , & therefore can lay the foundation of no truth , in an Argument ) yet it could have availed Adam , while standing , & us in him . ( 2. ) The Righteousness , which is now imputed , is not the Righteousness of a sinner ; & so cannot be called the same with that Rightoeusness , which is supposed to be done by us , who are sinners : for the Righteousness in the supposition had been no righteousness at all , not being compleet & perfect . Now , who seeth not , that the Imputation of a perfect righteousness hath other strength & vertue , then that hath which is personal & Imperfect ? ( 3. ) The Imputation of an Obedience , perfect & compleet , can availe such , as are recocciled by the death of Christ , when personal obedience , suppose it never so full ( if the supposition could be made ) cannot availe such , as are under God's curse because of sin already committed . He confirmeth the Minor thus , Man being once fallen & made obnoxious to condemnation , can never be recovered againe by ten thousand observations of this Law. Ans. Though the observation of the Law , could it now be done by fallen man , which is impossible , cannot availe unto justification ; yet , as is said , it could have availed man , while standing : & man remaining still under the obligation , it is his debt : & seing it is now impossible for him to pay this debt , his Surety must pay it for him , & the Surety's payment must be reckoned on his score . Obj. 22. That which men are not bound by any Law , or command of God , to do , in their own persons , for their justification , cannot be imputed from another to any such and. But men are not bound , by any such Law , to observe the Law , for their justification . Ergo &c. Ans. The Major I distinguish thus ▪ That which men neither now are , nor never were bound to do , in their own persons for their justification , by any Law , or command of God , cannot be imputed from another , to any such end ; this is granted : but the assumption speaketh only of what men now are obliged unto ; & so the Argument is inconcludent . That which men , though once obliged unto , in their own persons , in order to justification , yet now are not obliged unto by the Law of God , cannot be imputed from another , to any such end : this is false . Let us hear his proof . Because ( saith he ) Imputation is found out & ordained by God to supply personal defects : But where there is no Law , there can be no personal defect . Ans. Imputation is not found out & ordained by God , to supply the want of that , which men are now obliged unto by the Law of God ; but to supply what once they were obliged unto , & is not yet done : and the reason is , because the Law , being not abrogat by the breach thereof , continueth in force to oblige to perfect & Exact Obedience ; & every violation thereof is a sin before God : & because it must be satisfied , even as to this , ere any can think to enjoy the reward promised to perfect obedience ; & no man can satisfie the demands of the Law by himself : therefore every one , who would have the Reward , & partake of Life , must have a perfect obedience imputed to him to the end , that , without any infringing of the Law , the sinner may be-justified , & the Law established . To the Minor I only say , That albeit no Man be under any command of God , now to observe the Moral Law perfectly , that thereby they may be justified , the Lord having now provided another way , in the Gospel which all , to whom it is revealed , are bound to take : Yet all , out of Christ , & who have not yeelded obedience unto the Gospel , are still under the old covenant , being not as yet brought in into the New : & so , while they abide there , have no other way , whereby to expect justification , but the old way , hold forth in the old covenant , viz. Perfect Obedience , which is now become Impassible : for till they beleeve in Christ , they are still in Nature , & are not translated into the Kingdom of Jesus Christ , though , as to such as hear the Gospel , there is a command to beleeve in Jesus Christ , to the end they may be justified : But as to such , as either hear not the Gospel , or hearing it would not yeeld obedience thereto , they have no other way , whereby they can expect justification , but doing of the Law Rom. 2 : 13. & that is also a desperat & Impossible way , when the Law is already now broken . The meaning of these words Rom. 2 : 13. The doers of the Law shall be justified , is not , what he imagineth pag. 184. viz. That God will accept , justifie , & save only such , who out of a sincere & sound faith to wards Him by His Christ , address themselves to serve & please Him , in a way of obedience to His Lawes : for this sense of the words keepeth no correspondence with the scope of the Apostle there , nor with the Circumstances of the place . Obj. 23. If God requires only faith of men to their justification , then He imputes this faith unto them there-unto . But God requires only faith to justification . Ergo &c. Ans. ( 1. ) The conclusion is not directly the thing , that is now in question , but another question , of which hereafter in due time . ( 2. ) The Minor is false to some of his own party , who joine works with faith . ( 3. ) The Major is denied ; for though God require faith of men to their justification ; Yet that faith is not imputed unto them viz. as their Righteousness . It may be , he meaneth no more by the word Impute here , but to accept of it , when performed , according as it is prescribed : and indeed his proof annexed can evince nothing else ; because ( saith he ) to impute unto justification , & to accept unto justification are nothing differing at all , in sense & signification : Now if God should require faith of Men , & only faith to their justification , & not accept it thereunto , he should make a bargaine , & not stand to it : for hereby it is manifest , that to Impute faith unto justification , is but to accept it , in order to justification , in the place , & for the end , which God hath fixed to it , & required it for ; that is , to be a Mean & Instrument , in the business , & to be the way of Interessing us in the Righteousness of Christ , the sole Righteousness for which , & ground upon which , we are justified . This then being the meaning of his Major Proposition , for any thing that yet appeareth , his whole Argument is but a meer sophistical evasion . ( 4 ▪ ) It is true , God requireth of us only faith , as an Instrument & mean to lay hold upon the Righteousness of Christ , in order to our justification : but this is so far from proving that therefore there is no necessity for the Righteousness of Christ , that , on the contrary , it establisheth that truth more firmly : for the faith , that is required unto justification , is not a bare historical faith , but such a faith , as carrieth the beleever out of himself , to seek a Righteousness in Christ , & declareth his full Satisfaction therewith , & his resting thereupon , in order to his Acceptance with God , & being justified & absolved from the sentence of the Law , under the conviction of which he was lying . ( 5 ) The scope and drift of this Objection is to separat these things , that God hath most firmly and manifestly conjoined , viz. God's Imputation of the Righteousness of Christ , and our Receiving that gift of Righteousness by faith , and the atonement through faith . But , as was shown above , the Scripture holdeth forth the necessity of both , and what God hath conjoined , let no man separate . To this he saith . If the Righteousness of Christ be that , which is imputed , & not the faith , that is required of them , then may this Righteousness be Imputed to this end , before , yea & without the faith of any man ; for this faith adds no vertue , or value to that Righteousness . Ans. This being God's free Constitution , His will should serve us for a Law ; and in stead of too curious enquiring , whether this might be , or not be without the other , or before the other , we should rest satisfied with God's Method ; & therein carry more like Christians , than in making such objections against His express determinations . What though it were granted , that God might , if it had so pleased Him , impute the Righteousness of Christ unto sinners , before , or without their faith ; will it therefore follow , that now faith is unnecessary ; or , if faith be asserted to be necessary , that therefore the Imputation of Christ's Righteousness must be denied ? Why ? what ground can be given for such fictions ? Nay , will not this be as strong against the objecters , if Christ made full Satisfaction to Justice , what necessity is there for the Imputation of faith unto Righteousness ? Thus we see , the objecter must either turne fully Socinian , or reject this way of argueing . But he will not rest satisfied with the good pleasure of God , in this matter ; for he addeth pag. 186. If the will & pleasure of God be to make no Imputation of the Righteousness of Christ , but upon the Condition of faith interveening , then it is evident , that this Righteousness is not imputed unto justification , to any man , because the Condition of faith must necessarily interveen , so that if this Righteousness of Christ were imputed unto men , yet it must be only towards justification , not unto it ; for faith hath the next & most immediat connexion therewith . Ans. Not to trouble our selves with that fonde & fooli● distinction betwixt towards & unto , which rather renders the Adversaries Cause desperat , & himself faine to shelter himself under such fig leaves , to cover his nakedness , than evidenceth any apparent probability of a real ground of Scrupling here . We say , That the Imputation of Christ's Righteousness , which is God's Act , hath as immediat a connexion with justification , as Faith hath , which is our Act : for there is no priority or posteriority here , as to time ; for whensoever a Man beleeveth , in that same instant , Righteousness is imputed ; and in that same Instant , the beleever is justified ; We cannot say , a Man is a beleever , and yet hath not the Righteousness of Christ imputed to him , or is not justified ; as we cannot say , a Man hath the Righteousness of Christ imputed to him , and yet is not justified . Nay , the very Argument will conclude as well , that the Imputation of Righteousness hath a more neer connexion with justification , than faith hath ; for we may likewise say , though a man beleeve , yet without imputation , cannot be justified . But the truth is , all such argueings are but the Cavils of men , seeking to darken that , which they cannot destroy ; & are meer sophismes , unbeseeming Christians , in such a concerning business . Then ( saith he further ) faith doth not take hold of the Righteousness of Christ Imputed ; but first takes hold of it , & then the Imputation followeth & then a man may have the Righteousness of Christ upon him by faith , & yet not be justified by it . Ans. Though faith at first doth not take hold of the Righteousness of Christ , already imputed ; but of the Righteousness of Christ hold forth in the Gospel : yet faith may leane to that Righteousness imputed , and rest upon it ( 2 ) We assert no such Conditions , as this argument would say are the Conditions understood by our Adversaries , that is , such Conditions , as are like a price , that may be , for some time , in the buyers hand , before the bargane be made ; and may also be paid down some time before he obtaine the purchase . We owne only such consequential conditions here , as are but the means and Methods appointed of God , for such and such ends , & which have an immedial connexion with the end here intended . And therefore , we neither say , nor imagine , that a man may have the Righteousness of Christ , or Faith , & yet not be justified ; for in the very moment , as was said , that a Man acteth true Gospel-and so justifying faith , he hath the Righteousness of Christ imputed to him , and is justified : Every priority in order of Nature doth not conclude also a priority , as to time ; far less can a man be supposed to have the Righteousness of Christ , without God's Act of Imputation . But Finally all these Argueings returne upon his own head ; for when he saith , that faith is Imputed for Righteousness , meaning by faith our act of beleeving , he must also say , that a man may beleeve , and yet not be justified , untill his faith be Imputed unto Righteousness , by God , whose work alone this is : and his reply to this will relieve us . Obj. 24. That which was Imputed to Abraham for Righteousness , in his justification , is imputed to other beleevers also . But the faith of Abraham was imputed to him for Righteousness . Ergo &c. And for proof of all , he referreth us to what he hath said Chap. 2. upon Rom. 4. Ans. We shall not here anticipat the consideration of that place , and of this Argument founded there upon ; seing afterward we will have a fitter occasion to speak hereunto . Obj. 25. Here is his last argument , which he largely prosecuteth Chap. 21. pag. 188. &c. and it would seem , that it is here adduced againe ( for we had it once , if not oftner before ) that he may take occasion to vent his mind against the Imputation of Adam's sin to his posterity . Thus he Argueth . If the Righteousness of the Law be not imputable , or derivable , in the letter and formality of it , from one mans person to another , then cannot the Righteousness of Christ be imputed to any man , in justification . But the former is true , therefore ▪ &c. Ans. What may be answered unto this Argum. the Reader may see in the foregoing Chapter . Object last & I shall not here repeat , but go on to take notice of what he saith to that objection , which he moveth against himself , and proposeth thus , If the transgression of the Law be imputable from one Mans person to another , then may the Righteousness of the Law be imputed also . But the former is hence evident , because the sin of Adam is imputed to his posterity . He first excepteth against the Major , and denieth the Consequence thereof , and giveth reasons of his denial . 1. There is ( saith he ) no such Emphatical restraint of the guilt and punishment to the transgressour , as there is of the reward to the performer of obedience : for Gal. 3 : 12. the very man that hath done them shall live by them ; which is no where said of the Transgressour . Ans. But all this is loose reasoning : for as the Law saith , God will visite the iniquities of the Fathers upon the Children , unto the third and fourth Generation ; so it saith , that He will shew mercy to thousands of them that love Him , and keep His Commandements : and here the one is as Emphatick , as the other . ( 2 ) As he readeth Gal. 3 : 12. that the man that doth them , shall live in them ; so we read Ezek. 18 : 3. the soul that sinneth , it shall die . and Gal. 3 : 10. Deut. 27 : 26. Cursed is every one , that abideth not in all things , which are written in the Law to do them ; which words do Import as emphatical a restraint , as the other . But of that Gal. 3 : 12. we have said enough above , we might also mentione that , which was said to Adam , in the day thou eats , thou shalt die , which seemeth to have no less an Emphatick Import . But 2. he mentioneth this difference . Sin ( saith he ) is ever greater , in ratione demerity , than obedience is , in ratione meriti : Adam might by his transgression , merite condemnation to himself and posterity , & yet not have merited by his obedience Salvation to both ; because , if he had kept the Law , he had only done his duty . Luk. 17 : 10. & so had been but an unprofitable servant . Ans. All this saith nothing , where a Covenant is made , promising life to the obeyer , as well , as threatning death to the transgressour . Albeit Adam could not be said to have merited life , by his obedience , in way of proper and strick merite ; yet in way of merite expacto , he could have been said to have merited ; for the reward would have been reckoned to him , not of grace , but of debt ; and there would have been ground of boasting and glorying . Rom. 3 : 27. & 4 : 2 , 4. How beit he had done but his duty , when he had obeyed to the end ; yet the condescending love of God , promising the reward to perseverance in obedience to the end , was sufficient to found this . Whether Adam had merited Salvation to all his posterity , if he had kept the Covenant to the end , or not , is not our present question to enquire j this we know , that by one man sin entered into the world , & death by sin , & so death passed upon all men , for that all have sinned . Rom. 5 : 12. And upon the other hand , this we know , that Christ was made sin for His , as a publick person , and all His promised Seed and Children are made the Righteousness of God in Him. 1. Cor. 1 : 30. 2. Cor. 5 : 21. and those are sufficient for our purpose . 3. He saith . The Imputableness of the transgression of the Law rather overthroweth the Imputation of the obedience of it , than any wayes establisheth it : for the more Imputable , that is , punishable , the transgression is , the less imputable , that is rewardable , is the obedience of it . Ans. This is very true , when we speak of the same man , as of Adam , in both : for he could not both be a Transgressour , and a Final Observer of the Law ; and so both obedience and Transgression could not be imputed to himself , Let be to any other ; & the Imputation of the one did quite evacuat the other . But what maketh this meer shift to his present purpose , which is to show ( if he could ) that the Righteousness and obedience of the Second Adam , the Lord from heaven , is not as imputable to His Spiritual Seed & Issue , as the Sin and Transgression of the first Adam , who was of the earth earthy . 1. Cor. 15 : 47. was imputable to his Natural Seed . Next , he cometh to the Minor , and denieth the Imputation of Adam's sin ; and this seemeth to be his maine buliness , wherein he complieth with the Socinians , and others . Let us hear him , first ( saith he ) the Scripture no where affirmes either the Imputation of Adam's sin , or of the Righteousness of Christ. Ans. The contrary is sufficiently proven above ; & all his reasons cannot evince what he saith . He tels us , that neither is the phrase , nor manner of such speaking any wayes agreable to the language of the Holy Ghost : for still in the Scriptures , wheresoever the word , imputing , is used , it is only applied unto or spoken of something of the same persons , to whom the Imputation is said to be made ; & never to or of any thing of anothers . Ans. Though it be true , that some things are said to be imputed , in Scripture , unto persons , which are , or were theirs , before the Imputation : ( though that Instance of faiths being imputed to Abraham Rom. 4. which he adduceth , doth not belong to this head , as shall be evinced in due time ) whether it be good , or evil , as 2. Sam. 19 : 19 , Act. 7 : 60. where this Imputation is deprecated . So 2. Chron. 24 : 22. Gen. 30 : 33. Psal. 106 : 31. Yet it is also true , that we read of an Imputation of Something , that did not belong to , or was not possessed by the person , before the Imputation was made ; as when Paul desireth Philemon , to impute to him what Onesimue was oweing ; and that he would reckon both the debt and the injury , whereof Onesimus might beguilty , upon his score , and require it of him . Philem. vers 18. Thus do Sureties take upon themselves what formerly was not theirs ; and so make that imputable to themselves , which formerly was not so , as we seen Gen. 43 : 9. & 44 : 32. and the Sureties payment or Satisfaction , according to what he voluntarily undertook , is according to Law and equity , imputable & to be imputed unto , or reckoned on the Score of the debtor , to the end he may be dealt with , by vertue of that imputed payment & Satisfaction , as if he himself had made the payment , or given the Satisfaction . And this is the very Nature & End of this Imputation ; not that the person , to whom the Imputation is made , should be accounted one , who had that before the Imputation was made ; but that the thing Imputed may become his , to whom it is imputed , and he thereupon be dealt with , as now an owner & possessor of that thing by Imputatio● . Secondly , he saith , When a thing is said simply to be imputed , as sin , folly or righteousness , the meaning is not to be taken concerning the bare acts of things ; as if to impute sin signified to repute the man to have committed a sinful act , but to charge the guilt or demerite of sin upon his head , of purpose to punish him for it . Ans. This is true of such things , as are either really or falsly by injustice supposed to be in the person , before that imputation be made . But notwithstanding hereof , there is , as we have seen , & as all acts of Suretiship do further cleare , an imputation of what was not the persons before , whereby the thing it self , that is imputed , is legally made over unto them , & reckoned upon their score , & thereupon they are dealt with , as being now possessed of that , which is imputed ; as when a person voluntarily becometh Surety for another , as Paul for Onesimus , Iudah for Benjamin ; first the debt it self is made their & reckoned upon their score , & then they willingly undergo the consequences thereof , that is , the payment or punishment . Thridly pag. 198. he cometh home to the point , saying . The expressions ( i.e. of Christ's Righteousness & of Adam's sin ) are unknown to the Holy Gost in Scripture . Ans. This is but the old exception of Bellarmin de Iustif. lib. 2. chap. 7. & of the Socinians ; See Volkel do Vera Relig. lib. 5. pag. 564 , 565. who , upon this same ground , reject several other fundamental points , as the Trinity & others . But we have already shown Scripture-proof enough of this matter ; & himself in the following words granteth , that there are expressions in Scripture , concerning both the Communication of Adam's sin , & of Christ's Righteousness , that will fairly enough bear the terme of Imputation . So that all the difference betwixt him & us is about the sense of the word . Now , we come to the matter . He speaketh to Rom. 5 ▪ 19 , giving this for the only meaning thereof , that the demerite or guilt of Adam's sin , is charged on his posterity , or that the punishment ran over from his person to them , i a maine part of which punishment lyeth in that original defilement , wherein they are all conceived & borne , & whereby they are made truely and formally sinners before God. Ans. But , if that sin of Adam be imputed , in its curse & punishment , the sin it self must be imputed , as to its guilt ; else we must say , that God curseth & punisheth the posterity , that is no wayes guilty , which to do suiteth not the justice of God , the righteous Governour of the world . We do not say , ( as he supposeth , when he setteth down our sense of the words ) that that sinful act of eating the forbidden fruit , in the letter & formality of it ( an expression that on all occasions he useth , & whose sense , is not obvious , but needeth explication , & is excogitated meerly to darken the matter ) & as it was Adam's own personal sin , is imputed to the posterity : but it is enough for us , to say , with the Scripture , that by Adam's disobedience , his posterity became guilty ; & that all sinned in him ; & therefore death passed on all , & that guilt was by that one sin to condemnation Rom. 5 : 12 , 15 , 16 , 18 , 19. & so that the posterity sinned legally & originally , though not formally , because not existing in Adam actually , but legally & originally ; & became thereby obnoxious to the punishment threatned , that is , death both in body & Soul , here & hereafter : Whence it is manifest , that punishment being relative to sin , such as are punished because of sin , must be sinners , & judged to be sinners & so guilty , before they be punished for sin , Adam being the Head & Root of Mankind , & God entering into Covenant with him , as such , & therefore with all his posterity in him , when he broke the Covenant & transgressed , all Mankind descending from him by ordinary generation , being comprehended with him in the Covenant , became actually partakers of that guilt , so soon as they did partake of Nature actually ; & being really guilty when existing , they were justly punished . But if this guilt were not imputed to them , they could not be justly punished for it . On the contrary , he thinks they might be justly punished for that sin , though not guilty thereof : & he laboureth to establish this upon three pillars . 1. The demerite ( saith he ) & sinfulness of that sin which had so many aggravations , and in this regard , was beyond the sin of devils , that Adam had the estates of all his posterity in his hand , & knew , that if he sinned , he should draw all their souls after him into the same perdition . Ans. But if by Adam's having the estates of all his posterity in his hand , this truth be not included , that his sin should become their sin , & they should be looked upon as guilty thereof , & chargable therewith ; how could he know , that by his sin heshould draw the souls of all his posterity after him into the same condemnation ! And how could they be punished for that same guilt , if it was not some way theirs , by the just & righteous Judge & Governour of the world ? The posterity can no more be justly punished for the great & hainous sins of their progenitors , than for their lesser sinnes , if they have no interest in these sinnes , nor partake of the guilt thereof : But as to Original sin , the Scripture giveth the Sin , as the ground of the punishment , & maketh the one to reach all , as well as the other , telling us Rom. 5 : 12. that by one Man , sin ●ntered in to the world , & death by sin ; & so death passed upon all Men , for that all have sinned ; or , in whom all have sinned . See vers 19. 2. The Narrownese or scantisness of Adam's Person , who could not beat that fulness of punishment , which God might require for that great sin ; & we cannot think , that God should sit down with loss . Ans. This is his second pillar . But neither is it sufficient ; for God could have punished Adam condingly for his sin : but when the posterity is punished for that sin also , that sin must be theirs . Though for great crimes , as Treason & the like , the Posterity suffe●eth , when the guilty is forfeited I yet the posterity are not properly punished for that sin ; nor can be said to be so ; as we are punished for Original sin , because it is ours , & we sinned in Adam . 3. His 3d. & maine pillar is , the peculir & near relation of the posterity of Adam to his person ; for then they were in it , & , as it were , a part , or some what of it ; so that Adam was us all , & we were all that one Adam , as Augustine speaketh ; & the whole generation of mankind is but Adam , or Adam's person , expounded at large . Ans. This is sufficient for us ; for it will hold forth the Covenant relation , wherein Adam stood , as representing all his posterity ; & so they were as well in him , & a part of him , in his sin , as in his punishment : which is all we desire , for hence it appeareth , that all sinned in that one Adam , as well , as they were all punished in him . Then he tels us , that all these three are jointly intimat R●● . 5 : 12. Where first there is the demerito , Imported , when death is said to enter ; & the scantiness of Adam's person , when it is said , to have passed upon all men ; & the relation of his posterity to him , in that all are said to have sinned in him . Ans. But the maine thing , which he denieth , is there also imported , when it is said , that all men sinned in him , or became guilty of his sin : for thereby it is manifest , that only they had an interest in his person , but that they had such an Interest in & relation to his person , as so stated , & as standing in a Covenant-relation to God , that they sinned in him , or became guilty of his sin , & therefore suffered with him the demerite thereof . Whence it is evident ( howbeit he seemeth confident of the contrary pag. 207. ) That the Imputation of Adam's sin , or of his sinful Act as sinful , or as it was a sin ; & not of the act as such ( for that himself faith once & againe , was directly & efficiently from God himself , & therefore was good ) is the ground , or cause of punishment , that cometh on his posterity . But he saith pag. 208. If any Imputation be in this case , it is of every mans own sin , in Adam ; for is was Adam alone that sinned , but all sinned in him : It is not said , that Adam's sin is Imputed to his posterity ; but rather that his posterity themselves sinned in Adam . Ans. If he wil stand to this , we need not contend with him , about the word , Impute ; this expression of Scripture comprehending & plainely holding forth all that we would say . And if he will grant as much , in reference to the Imputation of Christ's Righteousness , as is here said of Adam , who was the type of him that was to come , he must , I judge , retract all that he hath said , against the same . What followeth in that Chapter , being but founded upon what is already mentioned & examined , needeth not here againe be repeated or expressed , & considered . Thus we have taken notice of all , which this voluminous Adversary hath said , upon this matter , both against the Truth , & for his own Errour : & no doubt , he hath scraped together all that he could finde , giving any , seeming contribution unto the Notion , which he hugged ; & hath laboured after his usual manner , to set of with a more than ordinary measure of confidence , & with an affected pedantrie of language , supplying , with bombast expressions , the want of reality of truth & solidity of reasoning . What remaineth in that book , concerning the Imputation of faith , in opposition to the Imputation of the Righteousness of Christ shall be examined , when we come to the second part of our Text , & to speak of the matter of justification . And as for other things , we may take notice of them elsewhere . CHAP. XIII . M. Baxter's opinion , Concerning Imputation , examined . THere being so frequent mention made , in Scripture , of Imputation of Righteousness ; or of Righteousness Imputed ; & of Christ's being our Righteousness ; or of our being Righteousness , or Righteous in Him , & the like , many , that even plead much against the Doctrine of the Imputation of the Righteousness of Christ , maintained by the orthodox , must yet yeeld to it , in some sense or other ; at least in such a sense , as may , in their apprehensions , not cross their other Hypotheses & Dogmes : Yea & sometimes grant this Imputation in that sense , at least in words , which overthroweth or weakeneth all their Disputations to the contrary . Schlightingius , in defence of Socinus against Meisnerus pag. 250. will grant , That Christ's Righteousness may be called & accounted ours , in so far , as it redoundeth to our good & righteousness , & is the cause of our justification . And Bellarmin , will also say ( de just . lib. 2. cap. 10. ) That Christ is said to be our Righteousness , because He satisfied the father for us ; & so giveth & communicateth that Satisfaction to us , when He justifieth us , that it may be said to be our Satisfaction & Righteousness . Mr. Baxter , though he seemeth not satisfied with what is commonly hold by the Orthodox , anent the Imputation of the Righteousness of Christ ; yet will not professe himself an Enemie to all Imputation ; but on the contrary , saith , he owneth it in a right sense : And it is true , men have their own liberty , in expressing their sense & meaning of Truths ; & where there seemeth to be some considerable difference , as to words & expressions ; yet there may be little , or none upon the matter . And it is not good , I confess , to make real differences of these , that are but verbal ; nor is it good to be so tenacious of our own expressions , as to exaggerat the expressions of others , whose meaning may be good , because not complying with our own , in all points , Let us therefore enquire after Mr. Baxter's sense , & see wherein he really differeth from us , in this matter . In his late Treatise of justifying Righteousness against D. Tully . The first part ( as the Title page sheweth ) is of Imputed Righteousness , opening & defending the true Sense , & confuting the false . Here then belike we shall finde his meaning , as to this question . In his preface to this book , he giveth us his sense , in these words , That Righteousness is imputed to us , that is , we are accounted Righteous , because for the merites of Christ's total fulfulling the conditions of his Mediatorial Covenant with the Father , by His Habitual Holiness , His Actual perfect Obedience , & His Sacrifice , or Sati●factory Suffering for our sins , in our stead , freely without any merite , or conditional act of mans , God hath made an act of oblivion & Deed of Gift , pardoning all sin , justifying & Adopting & giving Right to the Spirit & Life eternally to every one , that beleevingh accepteth Christ , & the gifts with , & by , & from Him ; & when we accept them , they are all ours by vertue of this purchased Covenant-gift . But this , I Judge , cannot give satisfaction , for upon the grant of the Act of Oblivion , ( as he calleth it ) which , in his judgment , is extended to all Mankind , no man in particular can be called or accounted Righteous , or have Righteousness imputed to him , more than another ; & so upon this account , all are equally Righteous , & have equally Christ's Righteousness imputed to them , that is , no man hath it . As for these Effects , pardon , justification , Adoption , & Right to the Spirit & to Life , they cannot be called the Righteousness of Christ ; no more than the Effect can be called the cause : And though they become ours , when we accept them , or rather when we accept of Christ ; yet upon that account meerly , it can not be said , that the Righteousness of Christ is imputed to us , & no otherwayes : for that is nothing but the Socinian Concession formerly mentioned , & it cannot Satisfie the orthodox . The questin is about the Imputation of Christ's Righteousness , & the Answer given is concerning the Effects thereof given to us ; But these Effects are not the Righteousness of Christ ; nor are they to be called a Righteousness ; nor are they in Scripture so called , unless we say with Ioh. Goodwin , that Righteousness Imputed is nothing but free justification . Yea these Effects must presuppose a Righteousness in the persons receiving them , either Inherently , or by way of Impu●ation : for God will justifie no man , or declare no man to be Righteous , who is not Righteous : And concerning this Righteousness is our question : And Mr. Baxter giveth us nothing here for this , unless it be our beleeving : & this is that which Servetus , Socinians & Arminians say . In opposition to this , which he calleth a short & plaine explication of Christianity , he setteth down what others say , as necessary to go in to our Christianity ; & so tels us , that according to them , we must say , That Christ was habitually & actually perfectly Holy & obedient , imputatively in our particular persons ; & thath each one of us did perfectly fulfill that Law , which requireth perfect habites & act : in and by Christ imputatively ; and yet did also in & by him suffer ourselves imputatively for not fulfilling it , & imputatively did ourselves both satisfie God's justice , and merite heaven ; and that we have ourselves imputatively a Righteousness of Perfect holiness & obedience , as sinless ; & must be justified by the Law of Innocency , or works , as having ourselves imputatively fulfilled it in Christ. And that this is our sole-righteousness : & that faith it self is not imputed to us for Righteousness , no not a meer particular subordinat Righteousness , answering the conditional part of the new justifying Covenant , as necessary to our participation of Christ , & His freely given Righteousness . As touching the latter part of this discourse , about the Imputation of Faith , & its being called our particular subordinat Righteousness , it is true , Several of the Orthodox have appeared against it , & we shall also speak our judgment of it hereafter . But as to the former part ( which is only pertinent to our purpose now in hand ) I know not , if ever any Orthodox person uttered his minde , after this manner : Yea , I wote not , if Antinomians themselves have at any time expressed themselves , in all points , as is here set down . But be it so , that they have thus expressed their meaning , & that these expressions , here set down , are not meer Consequences & Inferences , drawn by Mr. Baxter himself , from their opinions & assertions : yet Mr. Baxter cannot but know , that the Orthodox are against them , in these assertions , as well as he : & to me it appeareth no faire , to set down these words , as containing that opinion , which all must hold , who cannot fully embrace Mr. Baxter's owne judgment ; as if there were no Medium betwixt the Socinian or Arminian judgment , on the one hand , & the Antinomian opinion on the other hand ; whileas he cannot but know the contrary . Nether is this a ●●t & sure way to cleare up the true sense of the Imputation of Christ's Righteousness , at least , that sense , which we owne . In the Book pag. 24. he againe setteth down his own judgment , or sense of Imputation , which he taketh to be the true healing middle way ; Part whereof is as followeth . That as Christ suffered in our stead , that we might not suffer , and obeyed in our Nature , that perfection of obedience might not be necessary to our justification ; and this in the person of a Mediator and Sponsor , for us sinners ; but not so in our persons , as that we truely , in a moral or civil sence , did all this in and by him : Even so God reputeth the thing to be , as it is , and so far Imputeth Christ's Righteousness and Merites and Satisfaction to us , as that it is reputed by Him the true Meritorious Cause of our justification ; & that for it God maketh a Covenant of Grace , in which he freely giveth Christ , pardon and life to all that accept the gift , as it is ; so that the Accepters are by this Covenant and Gift , as surely justified and Saved by Christ's Righteousness , as if they had obeyed and satisfied themselves . Not that Christ meriteth , that we shall have grace to fulfill the Law ourselves , and stand before God in a Righteousness of our own , which will answere the Law of works , and justify us ; but that the Conditions of the Gíft , in the Covenant of Grace , being performed by every penitent Beleever , that Covenant doth pardon all their sins ( as God's Instrument ) and giveth them a Right to life eternal for Christ's merites . As to this though it may seem faire & a far advancement : yet I shall crave leave to say these few things against it . 1. When he saith , That Christ suffered in our stead , I would know , in whose stead it was ? Whether it was in the stead of some select persons , or in stead of all ? If in the stead of some select persons only , then these select persons , must have another Interest , in the death of Christ , than all others ; & it being done in their stead , must needs be accepted in their behalfe , as it was undergone for them , & in their stead & place : & if it be accepted in their behalfe , they must necessarily be freed from Suffering , after God's Methode ; & that upon the account of Christ's Suffering in their stead ; and if so , must not that Suffering of Christ , in a Law-sense , be accounted theirs , and imputed unto them , & they as really & effectually freed from what they were under , and obnoxious to , & made partakers of was purchased thereby , as if they had suffered all that , in their own persons ? If it be in stead of all , then all must , upon the account of it , be delivered from Suffering , which cannot be said ; or not one shall be delivered from Suffering , meerly upon the account of it , but upon the account of some other thing Interveening , which he calleth , in the following words , the New Covenant , & the performance of the Conditions thereof : And if so , all Christ's Sufferings in our stead , will be but a Suffering for our good , as say the Socinians . 2. When he saith , That we might not suffer , is that meaned eventually viz. That none of us should ever be put to suffer the penalty ? or is it only meaned potentially , that is , that it might be possible , that we should not suffer ? If the former be said , then either all of us shall be saved , or the us must be restricked to the Elect. If the Latter be said , then this dying in our stead , is really but a dying for our good , which the Socinians grant . 3. When he saith , & obeyed in our Nature , this , in our Nature , must either be the some with in our stead , which he mentioned before ; or some thing different , if the same , then it seemes , when he said , Christ suffered in our stead , his meaning only was , that Christ suffered in our Nature . And will not all Socinians grant , that Christ Suffered thus in our stead , that is , in our Nature ? If different , I would know , why he putteth such a difference betwixt Christ's Suffering and His obeying , seing both belonged to that Law ( as he speaketh in the foregoing words ) which was His Covenant Conditions ; and both were Satisfactory and Meritorious , though the one more primarily Satisfactory , & the other more primarily meritorious ? 4. When he saith , That Christ obeyed in our Nature , that perfection of obedience might not be necessary to our justification , I would ask , if this end did , or could flow from , or follow upon Christ's Obedience , meerly because it was performed in our Nature ? Had we no other Interest , or ground of Interest in it , or in Him , but that it was performed in our Nature ? or did all the Benefite & Advantage , that we received , or are to receive thereby , flow from it meerly upon this account , that it was performed in our Nature ? 5. As to this end of Christ's obeying viz. that perfection of obedience might not be necessary to our justification , I suppose his meaning is , that this perfection of obedience might not be required of us , in order to justification : but yet he doth not say ( as he should ) that this was our debt ; and that Christ paid this perfect obedience as our debt , in order to life : for if he shall say this , then it will follow , that this payment must , in Law-sense , be imputed to those , for whom it was paid . How ever these words do plainely insinuat , that howbeit Christ obeyed in our Nature : that perfection of obedience might not be necessary to our justification ; yet notwithstanding an Imperfect Obedience might be accounted necessary to our justification ; and thus the New Covenant be supposed to be of the same kind and Spece with the old ; and Christ be supposed to have obeyed , only that the termes of the Old Covenant might be abated , as to the rigour of perfection of obedience required . 6. That Christ Obeyed and Suffered in the person of a Mediator & Sponsor , ( as he saith ) that is , that person God-Man , who was Mediator and Sponsor , did obey & suffer , is very true ; but notwithstanding hereof , yea so much the rather , he obeyed and suffered , as a Publick Person , that is , for others , and not for Himself personally considered . And therefore those , for whom He thus Obeyed and Suffered , must , in a just and consequent sense , be accounted as Obeying & Suffering in Him , that is , there was such a Relation betwixt this Mediator , or Surety , and those , for whom He was a Mediator and Surety ( in the purpose & designe of God appointing Christ hereunto , & in the purpose & designe of Christ undertaking , and actually performing what He undertook ) as gave them fundamentally another Interest in His Obedience & Suffering , then others had , or could have , to & for whom He was no Mediator & Sponsor . 7. Whence Christ may be said to have Obeyed and Suffered legally , in the person of , and as representing others ; that is , in the construction of the Law & Law-giver , not for Himself , but for others , in whose Law-place He did substitute Himself , undertaking their debt , in order to their Redemption . And though Beleevers , who now come to have an actual Interest in Christ , cannot be said to have done all this in and by Him , that is , as by their delegat and Servant ( as Mr. Baxter else where expresseth it ) yet they may be said to have done it in and by Him , Civilly , juridically or legally , as the debtor is by Law said to have Satisfied the Creditor , in and by the Surety , who yet physically paid the debt by himself only , but legally in the person of the debtor , the debtor and Surety being in Law-consideration , but as one person , in so far as , they concurre in , and are both obliged by , one and the same Obligation ; just as the heir succeding in jus defuncti , is eatenus repute & said to be una & eadem persona with him ; whence it is evident , that one payment made by either must be accounted as made by both , and doth in effect dissolve the whole obligation ; and the consequently the debtor is as effectually & justly absolved from all charge or danger of Law , upon the account of that debt , as if he had paid the money out of his own purse . But whether the terme of Morally , or Civilly , or Legally , or the like , be most apposite , is of no great weight to occasione a debate , especially seing the thing it self is so well known to all , who know what it is to have a friend paying their debt , or Satisfying the Creditor for them , and in their behalfe ; and thereupon bringing them out of prison . Though I know , the case of pecuniary debts doth not in all things quadrate with our case ; yet it is sufficient to explicat what we are now upon . 8. We grant , That God reputeth the thing to be , as it is ; and therefore it is very true , that God reputeth Christ to have obeyed and suffered , as being in the Law-place of others , and as making Satisfaction for them ; and them , for whom He satisfied , to be in another manner in Him , than any others whatever . 9. He addeth , & so far imputeth Christ's Righteousness , as that it is reputed by Him , the true Meritorious cause of our justification . But it was reputed and estimate so to be , before this Imputation ; for it was accepted as such : therefore Imputation must denote something more , than this Reputation , even a reckoning of it ( as it were ) now upon their Scoce , and accounting it theirs , or them to have a full , special and actual Interest therein , in order to their justification and absolution from the charge of guilt and death brought in against them , whereby they are accounted and reckoned to be Righteous , because of that Imputation , & therefor pronounced such in justification : so that now it is the objectum formal● , or the ratio formales objectiva of our justification . 10. When he addeth & that for it God maketh a Covenant of Grace , if those words mean , that in this also Christ's Righteousness is said to be imputed , then , it seemeth , it is equally imputed unto all Adam's poste●ity : for with him , all are comprehended within this Covenant . But this were as much as to say , it is imputed to none in particular . Moreover , it may be thought that this is explicative of what went immediatly before : & so Christ's righteousness shall be repute the true Meritorius Cause of our justification , in that it was the Meritorious cause of the Covenant of Grace : now hereby the immediat ground of justification will be the Gospel-righteousness , he speaketh of , that is our performance of the conditions of the New Covenant of Grace ; & Christ's Merites , Satisfaction & Righteousness shall be only a remote ground . But we shall show hereafter , how groundless it to say . That Christ procured the New Covenant by His Merites & Satisfaction . 11. He saith , in which ( i.e. Covenant of Grace ) He freely giveth Christ , pardon & Life , to all that accept the gift , as it is . That all these are hold-forth in the Covenant , & that such as receive Christ , receive pardon and Life , is true . But what is that , to accept the gift , as it is ? & what is meaned by this gift ? 12. He addeth , so that the accepters are by this Covenant & Gift as surely justified and saved by Christ's Righteousness , as if they had obeyed & Satisfied themselves . But this is not by vertue of any immediat of that Righteousness unto them , whereby they are looked upon as Righteous in the sight of God ; but by vertue of faith , whereby the gift is accepted , that is offered in the Covenant , which faith is indeed immediatly imputed to them according to him , & reputed their Gospel-righteousness , & they thereupon are reputed Righteous , & so justified , as such : for the Righteousness of Christ is only imputed , in that it is reputed the meritorious cause of the New Covenant . 13. Though Christ hath not merited , that we shall have grace to fulfill the Law ourselves &c. Yet he will say , that Christ hath merited , that faith shall be the Condition of the New Covenant , & consequently , that we may stand before God , even as the great Law giver , & so before His Law also , in that Gospel-righteousness ( as he calleth it ) of our own , which will justifie us . 14. In end , when he saith , the Covenant of grace doth pardon & give right to Life for Christ's Merites , I suppose ( because of what is already observed ) it is only upon the account that Christ's Me●ites have purchased this Covenant ; & not because they become our Immediat Righteousness , whereupon we are justified & have pardon : & he should rather say , conforme to what went before , that this Covenant doth Pardon & give Right to Life , for faith , our Gospel-righteousness , the condition thereof . These are my Exceptions against this supposed healing middle way ; & the grounds why I cannot acquiesce therein , as the right way . He tels us againe pag. 45. Note 3. That it is ordinarily agreed by Protestants , that Christ's Righteousness is imputed to us , in the same sence , as our sins are said to be imputed to Him. And to this I also heartily acquiesce ; & hence inferie . That as Christ was made sin by that Imputation , so we are made righteous by vertue of this Imputation : as our sins were laid on Him ( as the sins of the people were laid on the scape goat , the type ) so His Righteousness is put on us , as He came in our Law-place , so we come in His : As our sins imputed to Him were the immediat procuring cause of His stripes & punishment or suffering ; so His Righteousness imputed to us is the Immediat procuring cause of our justification &c. As Christ was repute legally or juridically , though not inherently , a sinner , because of this Imputation of our sins to Him , & therefore dealt with , punished & chastened , as if He had been a real sinner , because He stood in our Law-place ; to His Righteousness being imputed to us , we are repute legally & juridically , though not inherently ; Righteous , & thereupon are dealt with , justified & accepted &c. as if we had been really Righreous , because now standing in His Law-place . So that if Mr. Baxter will stand to this , that ordinarily protestants agree unto , I am fully Satisfied : & had he done so from the beginning , many of his discourses would have been forborne : And whether he , or others who owne what protestants agree unto , be to be reckoned among the self conceited wranglers , as he speaketh in the following page , indifferent men may judge : & I conceive , if he would yet stand to this , he should alter that , which he gave us , in the fore-mentioned words , as the only healing middle way ; For that middle way ( as he calleth it ) giveth us a far other sheme , than can be drawn out of this , wherein protestants are commonly agreed as is obvious . He tels us Chap. 2. ( where he cometh to state the question ) pag. 51. that we must distinguish of Imputation , & giveth us six senses thereof ; five whereof are such , as I know not , if even Antinomians did owne them . They are these . 1. To repute us personally to have been the Agents of Christ't Acts , the Subjects of His Habites & passion , in a physical sense . I know not , who in their wits would affirme this : & to me , it is not a fit way to end , or clear controversies , to raise so much dust needlesly , & imagine senses out of our owne heads , as if they were owned & maintained by some , what is the 2 ? Or to repute the same formal relation of Righteousness , which was in Christ's Person , to be in ours , as the Subject . But this is only a consequent of the foregoing 3. ( saith he ) or to repute us to have been the very Subjects of Christ's Habites & passion , & the Agents of His Acts , in a Political , or Moral sence ( & not a physical ) as a man payeth a , debt by a Servant , or attornay , ordelegate . If this be the only meaning of his Political & Moral sense , I suppose no man will owne it either : for no man will say , That Christ was our Servant , Attornay , or Delegate . The 4. is but a consequent of this ; and consequently , ( saith he ) to repute a double formal Righteousness to result from the said habites , acts & passions , one to Christ , as the Natural Subject & Agent ; & another to us , as the Moral , Political or reputed Subject & agent ( & so His formal Righteousnese not to be imputed to us in it self , as ours , but another to result from the same matter . This is too Philosophical for me to owne , or follow . The 5 , is , or else that we are reputed both the agents & Subjects of the matter of His Righteousness , morally , & also of the formal Righteousness of Christ himself . All these are but the effuvia of a braine floteing & swimeing in ill digested Philosophical Notions & School dregs , & contribute nothing to the clearing of Gospel-Truth , which hath little or rather no affinity with aery Philosophical Notions , but tende manifestly to the darkening of the same . But now , when all these Philosophical Notions & Relations are at an end , & we can proceed no further , where is that Imputation , which is legal , & plaine to every ordinary Man viz whereby the Satisfaction made to a judge & Governour for a crime committed , by the delinquen'ts friend ; or that payment & Satisfaction made to the creditor , for the debtor , by a friend Interposing , is in Law-sense accounted the delinquent's & debtor's ; & he as really & effectually delivevered out of prison therefore , as if he had made Satisfaction in his own proper person , or had paid the summe out if his own Substance ? If any Philosopher , after Mr. Baxter's manner here , should , with such Philosophical Whimseyes , ( I call them so , for they are no other in this case ) laboure to disprove any such Imputation , & say , it must be in one of those five senses &c. would not any countrey man smille at this ▪ But now let us see Mr. Baxter's sixt sense , wherein he granteth the Imputation of Christ's Righteousness . Or else ( saith he ) by Imputation is meant here , that Christ being truely reputed to have taken on the Nature of sinful Man , & become an Head for all true Beleevers , in that undertaken Nature & office , in the person of a Mediator , to have fulfilled all the Law imposed upon him , by perfect Holiness & obedience , & offering himself on the cross a sacrifice for our sins , voluntarily suffering in our stead , as if He had been a sinner ( guilty of all our sins ) as soon as we beleeve , we are pardoned , Iustified , Adopted , for the sake & Merites of this Holiness , obedience & Penal Satisfaction of Christ with as full demonstration of divine Iustice , at least , & more full Demonstration of His wisdom & Mercy , than if we had suffered our selves what our sinnes deserved ( that is , been damned ) or had never sinned . And so Righteousness is imputed to us , that is , we are accounted or reputed Righteous ( not in relation to the Precept , that is , innocent or sinless , but in relation to the Retribution , that is , such as have right to impunity & Life ) because Christ's foresaid perfect Holiness , Obedience & Satisfaction , meritedour pardon & Adoption and the Spirit ; or merited the New Covenant , by which , as an Instrument , Pardon , justification & Adoption are given to Beleevers , and the Spirit to be given to Sanctifie them ; and when we beleeve , we are justly reputed such , as have right to all these purchased gifts . As to this I shall only note a few things ( 1. ) Christ's fulfilling of the Law imposed on Him , doth not hinder , but that He paid our debt , & so came in our Law-place , & substitute Himself in our room , to do what we should have done & to suffer what we should have suffered according to the Law , in all the essentials & Substantials of that punishment : for had He not done this , He could not be said to have suffered in our stead : for he only suffereth in the room & stead of another , who suffereth what that other should have suffered . If one be condemned to suffer death , another that suffereth only Imprisonment for his delivery , cannot be said to suffer in this stead , but onely for his cause & good , as the Socinians say , Christ suffered for us . ( 2. ) Christ not only suffered in our stead , as if he had been a sinner & guilty , but as sinner legally & juridically guilty , having sins imputed to Him , though He was most free of all sin inherently , and knew it not : & the reason is manifest ; for otherwayes Divine justice should not have shined forth in His sufferings , it being no Demonstration of justice to punish one , who neither inherently , nor Imputatively & legally , is or can be accounted & reputed a sinner . ( 3. ) Wee cannot , with right , be reputed Righteous , except we be either inherently righteous , or righteous by Imputation ; & so legally , juridically , & in Law-sense righteous , by vertue of the Imputation of the Surety-righteousness of Christ , our Sponsor . ( 4. ) Righteousness must properly respect the Commands & Prohibitions of the Law , & but secondarily the Retribution , if not most Improperly ; as unrighteousness is in reference to the Law , as commanding or forbidding , & very improperly attributed to any in reference to the punishment threatned . And therefore , if we be accounted Righteousness , it must be in relation to the precept , at least , in the first place : Nor can we be accounted Righteous , in reference to the Retribution , that is , have a Right to Impunity & life , in the sight of God , who judgeth & reputeth according to equity & right , unless we be first accounted Righteous , in reference to the precept ; for this is the only just & legal foundation of the other . ( 5. ) Upon this it doth not follow that we are Innocent or sinless inherently , far less , that we never transgressed ; but on the contrary , it clearly saith , that we were sinners ; but now are legally , or juridically innocent & sinless by the Imputation of the side jussorie Righteousness of Christ ; & therefore are not obnoxious to the penalty , or to punishment ; but have right to Impunity & life . ( 6. ) When he speaketh of what Christ merited , he expresseth himself dubiously , not being positively clear , whether Christ merited our pardon &c. or the New Covenant : & the disjunctive particle Or , saith He did not merite both , in his judgment : but before , we heard him plainly affirming , that Christ merited the New Covenant , & consequently He did not purchase pardon , Adoption & the Spirit to any immediatly , but only mediatly , in purchasing the Covenant , which promiseth these to such , as performe the Conditions thereof . ( 7. ) By this way , Beleevers are repute such , as have right to all these purchased gifts , not immediatly by vertue of Christ's Merites & righteousness , imputed to them & bestowed upon them , but by vertue of their being inherently Righteous with that Gospel-righteousness , faith , which is the potestative Condition of the Covenant , & is now imputed to them , & accounted their Righteousness , according to his judgment . Speaking afterward pag. 55. of Christ , as an Head & Root , he tels us , that He was no Natural Root or Head ; which is undeniable ; Yet He was a Super-Natural & Political Head. But he saith , He was not actually such an Head to the Redeemed , when He obeyed and suffered ; but as an Head by Aptitude , office , power & Vertue . Ans. It is true , as to such , as were not then Beleevers , He was not a Supernatural Head actually , that is , by communicating actually Physical and supernatural influences of Spiritual life : Yet He was , as to all given to Him , actually a Political Head , or an Head in a Political sense , that is , by God's Appointment , and His own voluntary undertaking , He obeyed & Suffered for them , & in their stead ; paying their debt answering for all that the justice & the Law did require of them , and so purchasing all Grace & Glory for them , to be certainely bestowed in due time . In this respect , that must be denied , which he addeth ( n. 12. ) Therefore they were not Christ's members Political , when He obeyed & dyed : for they may as well be said , to have been then His members Political , as some , not yet within the sold , but that were to be brought in , & were to hear His voice , were by Himself called His sheep Ioh. 10 : 16. Whence , I pray , come the I●fluences , whereby they are made to beleeve , if not from Him , as their Political-head , or Surety-head , standing ingaged for them ? But possibly the ambiguous use of the word Political may occasione his mistake here . A Natural Head ( saith he n. 14. ) being but a part of a person , what it doth , the Person doth . But seing a contracted Head and all the members of his Body contracted , or Politick , are every one a distinct person , it followeth not , that each person did really , or reputatively what the head did . Nay , it is a good consequence , that if he did it , as an head , they did it not ( numerically ) as head or members . Ans. Passing the Impropriety of the expression contracted head , whereby , it is like , he meanes a Conventional Head. I say , Though a Conventional Head and all the members of that Body , be every one a distinct person Physically ; Yet considered as such , they are all but one person Politically & in Law-sense : & so in Law-sense & Politically ( as all lawyers know , & even Men of Common sense can acknowbedge ) every distinct Physical person is supposed to have done what their Political Head & Representative hath done , as such . And though it be a good consequence , that if the Head did it , as an Head , they in their in their Physical persons did it not : Yet it were a ridiculous Consequence , to say , They therefore , as Political Members of that Political conventional body , did it not viz Politically ( not Physically , or numerically . Christ ( saith he n. 15. ) suffered & obeyed in the Person of the Mediator , between God & Man , & as a subject to the Law of Mediation . Ans. Though He suffered in the Physical Person of the Mediator ; Yet because Suffering & obeying as a Mediator & Surety . He Suffered & obeyed , as a Political Head , & in a Political person . ( 2. ) Though He was Subject to the Law of Mediation ; Yet by vertue of that same Law of Mediation , He was subject to the Law , under which we were , both as to its Duty & Penalty : for Suffering & obeying , as a Mediator & Surety , He , in Suffering & obeying , did pay out debt , for He came into our Law-place . Christ may be said ( saith he n. 16. ) to suffer , in the person of a sinner , as it meaneth His own person , reputed & used as a sinner , by His persecutors ; & as He was one , who stood before God , as Undertaker , to suffer for mans sins . Ans. Seing He was one , who stood before God , as an Undertaker for sinners ; & not only to suffer for mans sin , did he not suffer as a sinner ( not inherently , but ) legally & juridically ? and did He not represent and stand in the room of sinners , as their Political Head & Representative ? These things can not be handsomly , with any shew of reason , contradicted , or denied . Nay , himself addeth ( n. 17. pag. 56. ) that Christ suffered in the place & stead of sinners , that they might be d●livered , though in the Person a Sponsor . Whence we see , that though He suffered in the person of a Sponsor . Physically taken ; Yet He suffered in the person of others , Politically & legally , because He suffered as a Sponsor , in their stead , that they might certainely & eventually be delivered , & not possibly only . But then ( n. 18. ) he cometh to an Accomodation , saying , When we are agreed that the person of the Sponsor & of every particular sinner are diverse ( if the word Person be here understood in a Physical , or Numerical sense , & the word sinners be understood of the Elect only , I agree ) and that Christ had not suffered , if we had not sinned : ( true ) & that he as a Sponser , suffered in our stead , & so bore the punishment ; which not He , but we deserved ( adde also , & obeyed , & I agree : If any will here , in stead of a Mediator , or Sponsor , call Him our Representative , & say , that He suffered even in all our persons reputatively , not simpliciter , but secundum quid , & in tantum only , that is , not representing our persons simply & in all respects , & to all ends , but only so far as to be a Sacrifice for our sins , and suffer in our place and stead , what He suffered , we take this to be but lis de nomine . And why is not His obeying also added ? But againe , if He suffered , as a Mediator & Sponsor , in our place & stead , He must needs have been our Political-Representative , according as we use to speak and understand these termes ; & so must have suffered in all our persons reputatively , so far as was necessary to our Redemption & Salvation , & for more we enquire not . And seing this is what the orthodox assert , Mr. Baxter is much to be blamed , for troubling the church so long by his opposition hereunto , & his own new Notions . He proceedeth ( n. 19. ) Christ did not suffer , strictly , simply , absolutly , in the person of any one Elect sinner , much less in the millions of Persons of them all in Law-sense , or in God's esteem ; God did not esteem Christ to be , Naturally , or as an absolute Representer , david , Manasseh , Paul , & every such other sinner , but only a Mediator , that suffered in their stead . Ans. Till we understand what is meant by these termes , Strickly , Simply & Absolutly , we cannot know well what to say to this . We grant , He suffered in the person of no Elect sinner , so as to become David , Manasseh &c. Yet , when He suffered in their stead , as Mediator & Surety , both in Law-sense , & in God's esteem , He did represent them ; & did & suffered what He did & suffered , as a Surety for them , & as representing their Persons , in a Law-sense & Politically , simply & absolutely , to all ends necessary for their Redemption & Salvation . He addeth ( n. 20. ) God did make Christ to be sin for us , that is , a Sacrifice for our sins , & one that by man was reputed , & by God & Man was used , as sinners are & deserve to be . Ans. Christ could not be made a Sacrific for sin , till He had the guilt of sin laid upon Him by Imputation , as the Sacrifices of old had typically . His being reputed such , & handled as such by man , is of no consideration here : And by God He could not be used , as a sinner , or as sinners are & deserve to be , unless our sins had been first caused to meet upon Him , & imputed to Him , to the end , He might properly be said to Suffer & become a Sacrifice for sin . We say with him ( n. 23. ) that God did not suppose or repute Christ to have committed all , or any of the sins , which we all committed ; Nor to have had all the wickedness in His Nature which was in ours ; nor to have deserved what we did deserve ; nor did in this proper sense impute our sins to Christ. For indeed this had not been in a prope sense , to impute our sins to Him , but plainly to confound His Physical person with ours ; & to speak thus , I should account to be horrid blasphemy : Yet it may be & must be said , that Christ , being made sin for us , & made to suffer for sin , in the room of sinners , had their sins laid upon Him ; & so , was a sinner , not Inherently but legally by Imputation ; that is , had the guilt of our sins , in order to punishment , imputed to Him , & He put to suffer for that guilt , or because a sinner by Imputation . And when the Scripture saith , that God made Christ sin for us 2 Cor. 5 : 21. & Laid on Him the iniquity of us all , Esai . 55 : 6. It is as emphatick ( & to me more ) as to say , God did impute our sin to Christ , which he some-way excepteth against ( n. 23. pag. 57. ) He addeth ( n. 26. pag. 58. ) Though Christ suffered in our stead , and in a large sence , to certaine uses , and in some respects , as the Representer , or in the persons of Sinners : yet did He not so far represent their persons , in His habitual Holiness and actual obedience , ( no not in the obedience of His Suffering ) as He did in the Suffering it self . He obeyed not in the person of a sinner , much less of millions of sinners , which were to say , in the person of sinners , he never sinned . He suffered to save us from suffering ; but He obeyed not to save us from obeying , but to bring us to obedience : yet His perfection of obedience had this end , that perfect obedience might not be necessary in us to our justification and Salvation . Ans. Seing Christ was appointed Mediator & Sponsor to take on mans debt and come in his Law-place , what reason can be given , why He should not , as well be said to represent them , in the paying of the one part of that debt , as in the paying of the other ? We were under the Law and obliged to performe perfect obedience , in order to the obtaining of the reward promised ; and because of sin we were under the Curse . Now when the Surety come to pay our whole debt , He did as much , and as well represent us , in paying of and in performing obedience , as in Suffering . And why may we not say , that He obeyed in the juridical and Law person of a sinner , as well as that He suffered ? Though I should not use such improper and unusual expressions , as Mr. Baxter here doth ; yet I must tell him , That Christ's obeying in the person of a sinner , saith no more than that , He being the person representing sinners , His obeying was and is repute , in Law-sense , their obeying . He Suffered , it is true , to save us from suffering of the Curse of the Law ; But Mr. Baxter will not say , that He suffered to save us from all Suffering : He obeyed , it is true , to bring us to obedience , as He died also for that end , that we might haue the Sanctifying Spirit bestowed upon us : yet notwithstanding He obeyed to save us from obeying viz. after that manner , that we were obliged to obey under the old Covenant , that is to obey perfectly , or never enjoy the crown , and to obey for that end , that we might enjoy the crown , as the legal reward of and due debt for our labour . And seing Mr. Baxter granteth in the following words , that Christ's perfect obedience had this end , that perfect obedience might not be necessary in us to our justification ; why may he not say , that to certaine uses , and in some respects , Christ obeyed , to save us from obeying ? Or why will he not say , that He obeyed for us , that we , who could not obey of our selves , might be repute to have obeyed perfectly in Him ? This is all we desire . He saith next ( n. 27. ) It was not we our selves , who did perfectly obey , or were perfectly holy , or suffered for sin , in the person of Christ , or by Him : nor did me ( naturally , or morally ) merite our own Salvation by obeying in Christ : nor did we satisfie God's justice for our sins , nor purchase pardon or Salvation to ourselves , by our suffering in and by Christ. Ans. However , Christ doing all this for us , as our Sponsor and Surety , we are so taken-in in a Law-sense , that the same is imputed unto us , and we enjoy the fruits thereof , pardon and Salvation ; no less than if we had done and suffered all in our own physical persons . As to what he saith ( n. 29 , 30. ) it is nothing to the purpose ( and therefore I shall not set down his words ) for we are not here speaking of Relations and Accidents , physically , or metaphysicall rather considered , which cannot pass from one Subject to another : nor do we speak of Christ , while speaking of the Imputation of His Righteousness , physically considered , but politically & legally , as a Sponsor and Surety some way representing us . I assent to him , that the meaning of this Imputation is not , That we ourselves , in person , truely had the habites , which Christ had , and did all that Christ did , and suffered all that he suffered , as by an Instrument , or legal Representer of our persons , in all this , meaning that we in our physical persons should have done all this , by Him , as our physical Instrument . But why He addeth here , or legal Representer , unless he meane thereby that which elsewhere he hath expressed to be , as our delegat , or Servant , I know not . And however it seemeth not to me appositely here annexed , if ingenuous and plaine dealing be designed . But there is another sense , in which he will yeeld to Imputation , & he thinks there cannot be a third . Let us hear what this other sense is . That Christ's Satisfaction ( saith he ) Righteousness and the Habites , Acts & Sufferings , in which it lay , are imputed to us , & made ours , not rigidly in the very thing it self , but in the effects and benefites . Ans. But if he shall yeeld to no other Imputation , than this , he shall grant no Imputation : for that Imputation , as to effects , is no Imputation at all : unless the meritorious cause be imputed , in order to the receiving of these Effects , there is nothing imputed ; for they Effects are never said to be imputed . There is therefore a Third sense , wherein neither Christ's Righteousness , that is , His Habites , Acts & Sufferings are said to be physically translated , and put in us , or upon us ; nor are they said to be Imputed to us meerly in their Effects ; as Socinians say ; but wherein Christ's Surety-righteousness , consisting in His Obedience & Suffering , is in a Law-sense , made over to beleevers , & put upon their score , & now accounted theirs ; & they , because thereof , accounted Righteous , legally and juridically ; and have therefore the Effects bestowed on them . This being so obvious , I wonder that Mr. Baxter cannot see it . When a debtor is lying in prison , for debt , and a friend cometh & Satisfieth the creditor for him by paying the summe , in his place & stead ; the Law doth not impute that payment to the debtor meerly in the effects ; but imputeth the payment it self , not in its Physical acceptation , as if it judged that he was the man , that in his own Physical person , told the money with his own hands , & brought it out of his own purse , as the other did , but ) in its legal force , vertue , & efficary , unto him , & accounted him , in this Legal sense , to be no more a debter unto the creditor ; & therefore one that hath right to his liberty , & must therefore be set free from prison . So , in our case , the Righteousness of Christ , in a legal sense , as to its efficary & vertue , is made over to the Beleever , & he thereupon is accounted Righteous , and no more a debtor , and therefore free of the Penalty . Further , Although he say , that Christ's Righteousness is imputed to us in the Effects ; Yet he knoweth , that that is ( in his judgment ) but very remotely ; and that really these effects are more proximely the effects of Faith , which he calleth our Gospel-righteousness ; and that the Immediat effect and product of Christ's Righteousness is the New Covenant ; and this New Covenant being made with all Mankind ( as he thinketh ) Christ's Righteousnes is , in this immediat Effect , imputed to all flesh , Reprobat , as well as Elect. And this is , in part , cleared from the words Immediatly following , when he saith , In as much , as we are as really pardoned , justified , Adopted by them , as the Meritorious Cause by the Instrumentality of the Covenants Donation , as if we ourselves had done & suffered all that Christ did . For this Instrumentality of the Covenant includeth the performance of the Condition thereof , i. e. faith ; & this Faith is properly imputed for Righteousness , as he saith : And therefore , as the Covenant is the Effect of the merites of Christ ; so pardon and Salvation must be the Effects of Faith ; and the Effects of Christ's Righteousness only , in that he did procure the Covenant , which conveyeth these to us , upon Condition of our performing of this faith , which is therefore called , by him , our Gospel-Righteousness . He giveth us next foure wayes ( n. 31. pag. 60. ) wherein the Lord is said to be our Righteousness ( an Expression that doth emphatically & more than sufficiently express the meaning of the Imputation of Christ's Righteousness ) 1. In that ( saith he ) He is the meritorious cause of the pardon of all our sins , & our full justification , Adoption & Right to glory : & by His Satisfaction and Merites only our justification by the Covenant of Grace , against the Curse of the Law works , is purchased . Ans. He cannot be said , by him , to be the Meritorious Cause of pardon , &c. But in as far as He is the Meritorious cause of the Covenant , in which these benefites are promised , upon Condition of faith , our Gospel-righteousness , which properly and only is our Imputed Righteousness , according to him ; and so Christ is our Righteousness , in meriting that faith shall be repute our Gospel-righteousness in order to our obtaining of Pardon and Right to glory . But moreover , where is our Righteousness ? For Pardon is no Righteousness ; neither is justification , Adoption , or Right to Glory properly a Righteousness ; But do presuppose a Righteousness , after which we are enquiring , and cannot finde that Christ is made to be that to us ; and consequently , either faith must be it , or there is none . The other senses are 2. In that He is the legislator , Testator & donor of our Pardon & justification by this new Covenant . 3. In that He is the Head of Influx , King & Intercessour , by whom the Spirit is given to Sanctifie us to God , & cause us sincerely performe the Conditions of the Iustifying Covenant . 4. In that He i● the righteous judge & justifier of Beleevers by sentence of judgment . Ans. All these three will make the Father to be our Righteousness , as well as the Son : for He is legislator ; He draweth to the Son & sendeth the Spirit to Sanctifie us , & He judgeth by the Son & justifieth . ( 2. ) But none of these , nor all of these give us the true Import of that glorious Name , according to the true scope of the place Ier. 23 : 6. of which we have spoken above . In like manner ( n. 32. ) he giveth us four senses of these words , we are made the Righteousness of God in Him. The 1. is , In that , as he was used like a sinner for us ( But not esteemed one by God ) so we are used like innocent persons , so far as to be saved by Him. Ans. As He was used by God like a sinner , so was He legally accounted a sinner , otherwise God would not have used Him as a sinner . Therefore if we be used like innocent persons , we must be in God's esteem , legally & juridically innocent , through Christ's Righteousness imputed ; & so must be saved by Him. The 2. is , In that through His Merites , & upon our union with Him , when we beleeve & consent to Hi● Covenant , we are pardoned & justified , & so made Righteous really , that is such , as are not to be condemned , but glorified . Ans As I said , neither pardon , nor justification maketh us Righteous , but suppose us to be Righteous ; and therefore , in justification we are declared & pronounced Righteous , & thereupon pardoned . Moreover , all our Righteousness , that we have , in order to justification & pardon , is , according to Mr. Baxter , our Faith , which is , & is reputed to be , our Gospel Righteousness ; & is said to be properly Imputed to us : & thus Christ suffered in our stead , that our faith might be accounted our Righteousness . Though pardon will take away condemnation yet ( as we have cleared above ) more must be had , in order to Glorification . His 3. & 4. are . In that the divine Nature & Inherent Righteousness are for His merites . In that God's justice & holiness , truth , wisdom & mercy are all wonderfully Demonstrated , in this way of Pardoning & justifying of sinners by Christ. Ans. This last hath no ground , as the sense of the words ; And as for the. 3. Before he make it the sense of the place . 2 Cor. 5 : 21. he must say , That Christ was a sinner inherently ( which were blasphemy ) for otherwayes that beautiful correspondence , that is betwixt the First & the Last part of the verse , must be laid a side , contrary to the manifest scope of the place . He tels us ( n. 36. pag. 61. ) It is an errour , contrary to the scope of the Gospel , to say , that the Law of Works , or of Innocency , doth justifie us , as performed either by our selves , or by Christ : for that Law condemneth & curseth us ; & we are not efficiently justified by it , but from , or against it . Ans. I shall not say , that we are justified by the Law of works efficiently ; yet I hope , Mr. Baxter will not say , that upon the fall , that Law , or Covenant was quite abolished & annulled ; & if it was only disp●nsed with , in order to the admitting of a Surety , which it did not provide ▪ or give place to , in its primitive Institution , we may saifly say , That it must be satisfied both as to the commands , & as to the penalty , ere we can escape wrath & obtaine Life : for this Law said ( as himself confesseth pag. 63. ) Obey Perfectly & Live , sinne & dye . And though it condemne & curse us sinners ; Yet it hath nothing to say against our Surety ; nor against any clothed with His Surety-righteousness , whereby all the demands of this Law and Covenant were Satisfied . Hence he inferreth ( n. 37. ) Therefore , we have no Righteousness , in Reality , or Reputation formally ours , which consisteth in a conformity to the preceptive part of the Law of Innocency : we are not reputed Innocent ; But only a Righteousness , which consisteth in Pardon of all sin , & right to Life ( with sincere performance of the condition of the Covenant of Grace , that is , true faith ) Ans. If by formally ours , he mean Inherently ours , I grant what he here saith : but I deny it , if by formally ours , he meane that , by which we may be denominated formally Righteous : for by Imputation we have a Righteousness , whereby we are formally righteous , legally & Juridically ; & this Righteousness must needs consist in conformity to the Lawes commands . It is true , we are not repute inherently Innocent ; Yet we are repute non-sinners legally ; & hence cometh our Pardon & Right to Life , which of it self is no Righteousness , but the Result of a Righteousness . So that with him Beleevers have no Righteousness , in order to justification , but faith , the Gospel Righteousness , as was said above , & this he saith here in effect , & yet more plainely & fully pag. 64. He addeth ( n. 38. pag. 62. ) our Pardon puts not away our guilt of fact or fault , but our guilt of and obligation to punishment . God doth not repute us such , as neversinned , or such , as by our Innocency merited heaven ; but such as are not to be damned but to beglorified , because pardoned & Adopted , through the Satisfaction & merites of Christ. Ans. Though pardon , as pardon , will do no more , than he here granteth ; Yet Righteousness & justification presupposing Righteousness will take away the Reatum culpae ; not as if it would make us such as never sinned , for that is Impossible ; but because by Righteousness imputed , we are now reputed sinless Legally , that is , not guilty of the fact in order to punishment , & this must be , that we may not only not be damned , but may be glorifeed , according to the Constitution , that said , Obey perfectly & live . And though now every pardoned man shall be glorified ; Yet that is not meerly and formally upon the account of Pardon ; but because no man is pardoned , till he have the compleet Righteousness of Christ , consisting in obedience and i● Suffering , imputed to him , whereby beside pardon , he obtaineth a right to glory . He cometh to cleare the matter of Imputation of Christ's Righteouss , by the Imputation of Adam's sin , which is a good Medium , the Apostle going before us herein Rom. 5. And though he saith somethings ( n. 41. p. 65. ) wherewith I am not Satisfied , yet I passe , because not much to our present purpose , & come to ( n. 42. p. 66. ) where he saith , As Adam was an head by Nature , & therefore conveyed guilt by Natural Generation : so Christ is a Head ( not by nature , but ) by Sacred contract , & therefore conveyeth right to pardon . Adoption and Salvation , not by Generation , but by Contract , or Donation . So that what was to be Naturally in Adam , seminally and virtually , though not personally in existence ; even that it is , in order to our benefite by Him , to be in Christ by contract , or the New Covenant , virtually , though not in personal existence , when the Covenant was made . Ans. As Adam was an Head by Nature , so was he by Covenant ; and as Christ is an head by Covenant , so is He an Head by supernatural Influences , and conveyeth His blessings by Regeneration , as well as by Covenant ; And therefore what was to be Naturally in Adam , seminally and virtually , though not personally in existence , that is , to be in Christ by supernatural Regeneration virtually . And as his Effects of Adam's fall are conveyed by Natural generation , so that we are made partakers thereof actually , by actual partaking of our Natural being ; so the Effects of Christ's Righteousness are conveyed by Spiritual Regeneration , & we are actually made partakers thereof , when we partake of this Spiritual being . He proceedeth ( n. 43 . ) They therefore that look upon justification , or Righteousness , as coming to us immediatly by Imputation of Christ's Righteousness to us , without the Instrumental Intervention , and conveyance or Collation by this deed of Gift , or Covenant , do confound themselves , by confounding and overlooking the causes of justification . That which Christ did by His merites , was to procure the New Covenant . Ans. Though the Instrumental Intervention of a Covenant be acknowledged ; Yet Righteousness must come to us immediatly by Imputation of Christ's Righteousness ; For His Righteousness imputed is our Righteousness , and is only that Righteousness , whereby we become formally Righteous in order to justification . The difference lyeth here betwixt us : Mr. Baxter thinketh , tha● Christ's Righteousness is imputed , in that it purchased the New Covenant ( and consequently is euqlly imputed to all ; for the Covenant , with him , is equally made with all ) and in and through the new Covenant , which conveyeth pardon and life to such , as performe the conditions thereof , i.e. beleeve , & so are inherently Righteous , these benefites are bestowed ; & so Christ's Righteousness is not the immediat ground of our justification and Right to Glory ; but our own Personal Righteousness , Faith , called our Gospel-righteousness : Christ's Righteousness is only the immediat ground of the Covenant , being the Meritorious cause thereof ; & the immediat ground , whereupon our faith is so far advanced . But our judgment is , that though Christ convey the blessings purchased covenant-wayes , yet the Covenant it self is not purchased by His Merites ; & the way of conveyance is this , that He first by His Spirit worketh the soul up to faith in Christ , & then communicateth Christ & His Righteousness unto the beleever ; & upon that immediat ground of Christ's Imputed Surety-righteousness , whereupon they become Righteous , in the sight of God , they are justified , pardoned & receive a right to the Crown . And though the difference here may appear to be but small , yet to me it is such , that by Mr. Baxter's way , the whole frame of the Gospel is changed ; & such , as hold it , do in my judgment , not only confound , but alter the causes of justification . If that , which Christ did by His Merites , was to procure the New Covenant , what was there in Adam , that can be said to answere this , or hold correspondence with it ? With us , the Parallel runneth smoothly and clearly , thus . As by vertue of first Covenant , whereof Adam was the head , engaging for all his Natural Posterity , so soon as they partake of Nature , & thereby become actual members of that Political Body , partake of Adam's guilt , or breach of the Covenant , which is imputed to them ; & there upon share of the consequences thereof , as immediatly resulting therefrom , to wit , the corruption of the whole Nature , Privative & positive , wrath & the curse &c. This himself asserteth pag. 34. So by vertue of the Second Covenant , whereof Christ , the Second Adam is Head , engaging for all His Spiritual posterity , they , so soon as they come to partake of His spiritual Nature , & so become members of His mystical body ( which is by a Phisical , supernatural operation , conveyed morally and Covenant wayes , according to the Good pleasure of His will , & according to His wisdom , who doth all things well & wisely ) are made partakers of Christ's Righteousness , which is imputed unto them ; & thereupon do share of the Consequences , which do immediatly result theref●om , viz. of justification , pardon , Adoption & Right to Glory . He addeth ( n. 44. ) Though the person of the Mediator be not really , or reputatively , the very person of each sinner ( nor so many persons as there are sinners , or beleevers ) yet it doth belong to the person of the Mediator , so far ( limitedly ) to bear the person of a sinner , and to stand in the place of the persons of all sinners , as to bear the punishment they deserved , & to suffer for their sins . Ans. We do not imagine , that the Physical pe●son of the Mediator is , either really or reputatively , the Physical person of each sinner . It is enough for us to say , that the Mediator is an Head , Surety & publick person ; and so , that He & Beleevers are one legally and juridically . And we judge also , that it belongeth to the person of the Mediator , being Surety , to Satifie for the whole debt of these , for whom He is Surety : & therefore must not only so far stand in the place of sinners , as to Suffer for their sins , & bear the punishment they deserved ; But also give that perfect obedience , which they were obliged unto , and were not able to performe , or pay . He granteth ( n. 45. pag. 67. ) that Morally it may be said , that Christ's Righteousness was given to us , in that the thing purchased by it was given to us , as the money , given for the ransome of the Captive , may besaid morally to be given to the captive , though Physically it begiven to the Conquerour . But neither this similitude , not yet the other , of a mans being said to give anothe● so much money , when he giveth him the land , bought therewith , do not come home to the point in hand : for there is a neer & closs union betwixt Christ & Beleevers , which union is not supposed in these cases . Next Christ was in our Law-place , and undertook to do what He did , as our Surety ; neither is this supposed in the cases proposed ; & againe , the benefite here following viz. Justification &c. doth presuppose us to be Righteous , & consequently we must have a Righteousness imputed , because we have none of our owne ; for we may not admit Faith to that high dignity . We have mentioned more apposite & fit Similitudes above . I cannot assent to what he saith ( n. 47. pag. 68. ] That Christ is less improperly said to have represented all mankind , as newly fallen in Adam , in a general sense , for the purchasing of the universal gift of pardon & life , called the New Covenant , than to have represented , in his perfect holiness and sufferings , every beleever , considered as from his first being to his death . For of His representing all mankind newly fallen in Adam , I read not in the Scriptures : nor yet of His purchasing the New Covenant . Whether these be not additions to the word of God , let Mr. Baxter ( who oft chargeth others herewith ) consider . Nor do I know , what Scripture warranteth him to say . pag. 69. That Christ , the second Adam , is in a sort , the root of Man , as Man , as He is the Redeemer of Nature it self from destruction ; Nor what truth can be in it , unless he think to play upon the word , in a sort . He seemeth to come neerer us , when he saith ( n. 48. p. 70. ) The summe of all lyeth , in applying the distinction of giving Christ's Righteousness , as such in it self , & as a Cause of our Righteousness , or in the causality of it ; as our sin is not reputed Christ's sin in it self , and in the culpability of it ( for then it must needs make Christ odious to God ) but in its causality of punishment . So Christ's material or formal Righteousness is not by God reputed to be properly and absolutely our own in it self as such , but the causality of it , as it produceth such & such effects , Ans. How Christ's Righteousness should be the cause of our Righteousness , if we speak properly , I know not ; for we are here speaking of Righteousness , in order to justification , & in this case , I know no other Righteousness , but Christ's Surety-righteousness , imputed to us , and bestowed upon us : & it is improper to say , that Christ's Righteousness is the cause of it self , as given to us . But it may be , he meaneth , that it is the cause of our Faith ; & this I grant to be true , but I deny , that this faith is our Righteousnese , whereupon we are justified , or the ratio formalis objectiva of our justifications . When we mention the Imputing of Christ's Righteousness , we mean the Righteousness of Christ it self , not Physically , but legally & juridically , & that is its worth or legal causality ; not as it produceth , but in order that it may produce such Effects . Our sin is reputed Christ's legally , in its demerite of punishment , or in its reatus culpae , that He might be legally thereby reus culpae and yet He was not odious to God , because it was not His Inherently , but only legally & by Imputation . Mr. Baxter in his following Chap. 3. fearing , that by all that he had said , he had not made the state of the controversie plaine enough to the unexercised Reader , goeth over it againe , in a shorter way , that he may make it as plaine , as possibly he can . And yet , I judge , ( such is my dulness ) that he never made the matter more obscure , at least , to the Unexercised Reader , nor possibly could , than he hath done here ; for if any man , how understanding so ever shall understand his Expressions , let be the matter by them , that is not very well versed both in Aristotles Logicks or Metaphysicks , and the termes thereof , and in justinian's Lawes and the termes thereof , I am far deceived . He that would understand this plaine discovery of the Question , must understand what Relations are ; what Reatus culpae & poenae ; what poena damni & sensus ; what cessante capacitate Subdut , what pro-legal Righteousness ; what quoad valorem & quoad ordinem conferendi , & rationem comparativam , What is Terminus & fundamentum in relations ; what is Titulus & fundamentum juris ; what causa fundamenti & donationis , & the like : And if all Unexercised Readers shall be able to understand this , I doubt : And sure I am , many a poor soul , that understands nothing of these termes , gets grace of God to understand the thing , better than all this explication ( how plaine so ever it be called ) shall ever make him do . And if this be the plainest way , that Mr. Baxter can chose to make us understand this so necessary and fundamental a truth , I shall never choose him for my Teacher , as to this . It could therefore tend o no edification , at least unto his Unexperienced Readers , ( whose edification , I judge , should be sought by us all , in handling of this matter ) to fall upon any examination of , or debate with him about what he hath here said , seing it would necessarily end in a debate about logical and Law termes ; which I shall rather leave to others , who have delight therein . And beside , the matter it self , delivered by him in more plaine & intelligible termes , ( as I judge ) both to exercised & more unexercised Readers , is already examined . Notwithstanding ( as we have seen ) his opinion be different from what the orthodox do commonly hold , in this question ; yet Chap 4. he stateth the question , against which he purposeth to disput , so as he may be sure , none of these will oppose him : yea and it may be doubted , if Antinomians themselves will contradict him ; for thus he proposeth what he denieth . That God did so impute Christ's Righteousness to us , as to repute , or account us to have been holy with all that habitual holiness , which was in Christ , or to have done all that He did , in obedience to His Father , or in fulfilling the Law ; or to have suffered all that He suffered , & to have made Satisfaction for our sins , & merited our own Salvation & justification in & by Christ ; or that He was , did , suffered & merited all this strickly in the person of every sinner , that is saved . Or that Christ's very individual Righteousness , material or formal , is so made ours in a strick sense , as that we are Proprietors , Subjects or Agents of the very thing it self simply and absolutely , as it is distinct from the effects ; or that Christ's individual formal Righteousness is made our formal personal Righteousness ; or that , as to the Effects , we have any such Righteousness imputed to us , as formally ours , which consisteth in perfect Habitual and Actual conformity to the Law of Innocency ; that is , that we are reputed perfectly holy and sinless , and such as shall be justified by the Law of Innocency , which saith , perfectly obey and live , or sin & dye . And the more to secure himself from all opposition from the orthodox , 〈◊〉 proposeth this Law ( which is but equitable ) to all that will answere him ( I suppose he meaneth the Arguments that there follow ) that he must keep to his words , & not alter the sense by leaving any out . I shall therefore be none of his Opposites here on these termes , but shall consider what he saith elsewhere . CHAP. XIV . How Christ is our Surety , and what Mr. Baxter saith , as to this , is examined . OUr Lord Jesus being called a Surety in the Scriptures , may give us much satisfaction and clear light , anent the Doctrine of the Imputation of His Righteousness , if prejudice and Love to our own particular hypothesis do not blinde us . The Apostle tels us Heb. 7 : 22. that Iesus was made a Surety of a better Testament ( or Covenant , rather ) and though the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendered Surety , be only in this place found in the N. Testam . yet that can give no colourable ground of Exception against the true & Native import of the word , and the truth , thereby hold forth , seing one sentence of divine Revelation should captivat our faith & judgment , as well as Twenty , otherwise all divine Revelation , though never sooft reiterated , will hereby at length come to be questioned . And beside , the word properly signifieth a Surety , Cautioner , Praes , Sponsor , fide jussor : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sponsio , expromissio , fidejussio : hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub fide sponsionis trade , as it were , to deliver into hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spondeo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidejussio , Vadimonium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidejussor , vas , sponsor : and whether the word come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prope , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquo , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus , the same import and signification is hold forth ; and the conjunction and neerness betwixt the Sponsor , or Surety , and the person for whom He is sponsor , with the ends , for which he engageth himself , who is a Sponsor , is manifestly hold forth ; for the word Importeth one , who of his own accord engageth for another , taking upon him , the Cause and Condition of that other , & promising to do or pay what the other was obliged unto , or to see it done , and , thus engaging and promising , becometh the just & legal debtor for what he hath engaged , and obliged unto the performance . And this sense is both obvious and generally received by all men ; which should Satisfie us , as to the acceptation of the word here , untill it be demonstrat , that of necessity it must be taken in a peculiar & distinct sense , in this place ; which yet the scope and circumstances of the place will not admit ; but rather confirme the usuall and generally received signification & Import of the word . This is also confirmed by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath many significations , all , or most , of which , as some think , may be reduced to two general heads : one is of mixing things together , or agreeing things or persons together , by compacts , Merchandice , pledges , or Caution . Hence it signifieth to become Surety Gen. 43 : 9. & 44 : 22. Prov. 11 : 15. & 6. 1. & 17 : 18. & 22 : 26. Psal. 119 : 122. as also to oppignorat , or give in pledge Neh. 5 : 3. 2. King. 18 : 23. Esai . 36.8 . Iob. 17 : 3. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arrabon , a pleage Gen. 38 : 17 : 20. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidejussion , sponsio , pignus , suretiship , & a pledge . 1. Sam. 17 : 18. 2 King. 14 : 14. This word then denoteth the Conjunction & Mixture , that is between a Surety , & him for whom he is Surety ; for the word signifieth to mix or mingle together , so that they become hereby one person in Law ; & an engaging . Ier. 30 : 21. to shew , that the Surety standeth engaged to performe what he hath promised , & become Surety for , having 〈◊〉 stricken hands , as it is rendered Prov. 22 : 26. Whence we see that there is a neer and closs Union betwixt Christ and Beleevers ; so as they ( to speak so ) become one person in Law ; for a Sponsor , as such , standeth engaged with and for the debtor , as if they were both but one ; for the Surety maketh himself the debtor ; & the Creditor may pursue either of them for payment , and when payment is made by the one , both are free of the obligation : so that if the Surety pay the debt , the creditor cannot reach the Principal debtor . These things are clear and universally known and received . And hereby , we see how Christ , being a Surety , and Beleevers become one person , in Law-sense ; so that as He did voluntarily engage for them , and put Himself in their Law place ; so His payment and Satisfaction is accounted theirs , and justice cannot reach them , for that , which He , as their Surety , hath paid . But Mr. Baxter , in his book ag . Doct. Tully . pag. 108. in answere to the first objection , which he there moveth , tels us , That when Christ is thus called the fidejussor of a better Covenant , it seemeth plaine , that it is God's Covenant , as such ; and so God's sponsor , that is meant . And for this he citeth Grotius & D. Hammond , in their Annot. Ans. This is the very same answere , that Socinians give , with whom both Grotius & Hammand do too well agree : and it is not much for Mr. Baxter's honour , nor for the credite of his cause , that he will forsake all the Orthodox , and embrace rather the Socinians , & such , as joine with them , than abandon what he thinketh contributive to his Hypothesis . Whether Christ was at all a Surety , upon God's part , or not , needeth not here be discussed ; some Orthodox being of the judgment , that He was , as we see in Mr. Gillespie's late Piece Chap. 21. others thinking , that He was not , as may be seen in D. Owen's book of the Doctrine of justification by faith . It is Sufficient against Mr. Baxter & the Socinians , to prove , that He was a Surety and Sponsor for man to God ; & this is aboundantly made good by what both these forementioned Authors have said , in the books mentioned , that more needeth not be added . But what doth Mr. Baxter mean by God's Covenant ? He can meane nothing here , but God's part of the Covenant ; & so make Christ only a Surety for that part . But what ground is there for this in the Text , or context ? The Apostle is proving , that Christ's Priesthood ( which respecteth not God towards man , but man towards God ; for every Priest is ordained for men in things to God , that he may offer both gifts and Sacrifices for sin Hob. 5 : 1. ) is more excellent than the levitica , He being made a Priest by oath , & a Surety of a better Covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & therefore his suretiship & His Priesthood must both respectmen , & the things of men to God ; or the one should not be a fit Medium to prove the other ; nor should there be any Coherence in the words ; Vnless , with the Socinians , we should pervert the Nature of Christ's Priestly office , & make it to be for God , in things pertaining to Men , contrary to Heb. 5 : 1. and all the use of Priests from the beginning ; as they do , when they make Christ's Priesthood to consist , in His making effectual to us the promises of God ; or in his effectual Communicating to us the good things , promised to us of God ; from which Mr. Lawson doth not much differ , when he saith ( as Mr. Baxter citeth his words ) That a Priest doth undertake to procure from God both the confirmation and performence of the Promises to the people ; & to that end mediats between both . He saith next , That Calvin seemeth to Intimate that , which he thinketh is the truth , viz. that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God's Covenant , from the Sacerdotal appropinquation , mentioned vers 19. But no such thing appeareth in Calvin's Comment . And that appropinquation , mentioned vers 19. is the people their privilege now under the New Testam . He tels us further , that Marlorat and others by Sponsor mean a Mediator . And it is true , that the Sponsor here is a Mediator : But that the word Sponsor here shall denote nothing else , than what the word Mediator signifieth , I shall not readily beleeve , without clearer grounds , than any I see yet adduced ; for I cannot think , that the Apostle would make use of a word , which no where else he useth , & which is no where to be found in the N. Test. but here , in a sense , that it is never found to have , neither in Scripture , nor in the common use of men . And how-ever ; Yet it must be granted , that He is such a Mediator , as is a Priest , & so must offer Sacrifices to God for men , & therefore must as well be a Mediator and Sponser on mans part , as on God's . He saith , that Pareus on the place , calleth Christ a Sponsor of the Covenant , quia novum foedus sanguine & morte sua obsignavit . But for answer , he may read the same author on Chap. 8 : 1. saying , est & Sponsor foeder is spondens Deo populi nomine fidem & obedientiam , non verbis modo sed & victimis . And thus he distinguisheth a Sponsor from a Mediator . Mr. Baxter granteth ( pag. 109. ) that a Mediator is not of one , but doth some what on the behalf of both parties : but addeth . That as Mediator , He is , Hath , Doth , Suffereth , Meriteth , Satisfieth , so as the Representer or Person of such a Beleever , as that every such person is supposed in Law , to have Been , Done , Suffered , Merited , thus in and by the Mediator , is neither signified by this , or any other Text. Ans. Though this cannot be said of a Mediator , who is only a Mediator , strickly so taken , & no more ; yet it may be said of him , who not only is a Mediator , but also a Sponsor and Surety , as we have several times explained it . He addeth 2. They that distinguish of a Natural & Political Person , do but darken the case , by an ill expressed distinction , which indeed is not of two sorts of persons , but between Reality & Acceptation , taking person properly for a Natural person : It is one thing to be such a person ; and another thingh to have the Act , Passion , Merite &c. accepted for that other person : And this latter signifieth either , 1. That it was done by the other person raediatly , as being a chiefe cause acting by his Instrument . 2. Or that it was done for that other Person by another ; the first is our denied sence , & the second our affirmed sence . Ans. And I think ( such is the discordance of Mens apprehensions ) that his explication darkeneth what is clear enough by the distinction given . His Reality & Acceptation , is , in our case , as darkning a distinction , as the others , if not more , and is against the Common sense of the Law , & the plaine Common sense and understanding of men , when speaking of Law-matters . Who doth not understand how the Suretys payment is really , in the sense of the Law , the payment of the debtor , & not meerly accepted for him ? If the payment were purely accepted , neither could it be said , that the Surety was anteriourly obliged , nor that the Creditor might not refuse that payment , neither of which can be affirmed . As for the first sense of his Acceptation , we owne it not , more than he : & the second is true , but not full & plaine , being only general ; nor is it , as thus generally expressed , any sense of his Acceptation : for when two persons are obliged for a summe conjunctly & severally , & the Creditor may distress either for the whole ; when one payeth the whole , he may be said to pay for the other ; & yet Common sense will not Suffer us to say , that his payment was only accepted for the other . He tels us afterward , that Sponsors & Sureties with us , are of several Sorts , & that they , who lay all upon the very name of a Surety , as if the word had but one signification , & all Sureties properly represented the Person of the Principal obliged person , do deal very deceitfully . Ans. But there is no remedie against some Mens censures . Some will possibly think , that his dealing is not faire , to speak , in the Answere , of Sureties representing the principal debtors , when the Objection , as himself set it down , speaketh only of their being one person in Law sense ; & these two are not every way the same ; every one that representeth another , is not his Surety , or Sponsor ; nor doth the Surety , in every case , represent the Principal debtor ; neither is he said so to do . But , sure , it is plaine dealing to take the word Surety , or Sponsor , in that sense wherein it is alwayes taken by Men that use it , untill he demonstrat , that of necessity it must have a peculiar sense , in this matter , & in this place ; and it is not faire , to object deceitful dealing to us , in this , untill he hath first discovered the deceit . He reckoneth up , three or foure various things , in which persons may become Sureties , as Debt , Punishment , Duty , & the like ; But to what purpose , I know not . Doth he think , that we make Christ such a Surety , as agreeth in all things with every Surety , among men ? We know , there never was , nor never will be such a Surety , as our Lord Jesus is : A Surety , notwithstanding , we acknowledge Him to be ; because He is so called ; & in what respects He is a Surety , we know from the Scriptures , where that is aboundantly declared , & not from the simple name of a Surety : The name tels us , that that must be said of Christ , which agreeth to all Sureties , or is commonly acknowledged to agree unto them ; & that is , that they , in so far as they are obliged , or have obliged themselves , whether before or after the Principal Debtor stood obliged ( for this maketh no difference as to the obligation Instit. fidejus . & ff . eod . l. & II. ) are one person in Law-sense with the principal Debtor ; so that their payment & Satisfaction is acknowledged in Law , as the payment & Satisfaction of the Principal Debtors . His Novices , that look into Calv. Lex . Iurid . for Fidejussor & Sponsor , will finde nothing contrary to this ; Yea they will finde , that fidejussor dicitur , qui pro alio fidem suam obligat , & fide sua , id est , periculo suo esse jubet , quod alius debet ; & that , fidejussor proprie decitur debitor ; & that even fidejussor conditional is nomine debitoris continetur ; & fidejussorem proprie esse debitorem fere omnes tradunt , quia jura eum plerumque appellant debitorem . The same is to be seen in Spigelius . As for that , which Mr. Baxter addeth , that fide juffor non est conveniendus , nisi prius principali debitore Convento , it neither altereth the case , nor was it universally so , but only in some certaine cases , as he migt have read in the same place . So that it still holdeth true , that the Sponsor & the Debitor are one person in Law ; & that so , that if the Debitor pay , the Sponsor is free ; & if the Sponsor pay the Debitor is free . See Instit. lib. 3. Tit. 30. quibus modis tollitur obligatio & l. 13. § si . fide jussor ; D. de Acceptil . Where it is said , that the debitor is liberat , if the Sponsor give only that , which is called , solutio imaginatia . There must be ( saith he ) some what more than the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once used of Christ , as Mediator of Gods Covenant ; or the name of a Surety as now used among men , that must go to prove , that the Mediator & the several sinners are the same legal Persons in Gods account . Ans. What he meaneth by God's covenant , he would do well to explaine . That the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of Christ , as Mediator , if he take this as reduplicatively , he should prove . When he saith , the Mediator & the several sinners are the same Legal Persons , it is ambiguously uttered , & no clear Declaration of our minde . But as to the thing , we would faine know a reason , why we may not take this word , in its common acceptation among men , seing there is nothing in Scripture to the contrary ? yea , though this greek word be but here only found ; yet , as we saw , we have an hebrew word of the same Import , several times used in the old Test ; & the whole matter , that we seek after , clearly held forth thereby , if the places be but lookt into To put a close to this , we would call to mind that five fold Law-identity & sameness , that is betwixt Christ the Surety & Sinners , for whom He satisfied , mentioned by worthy Mr. Rutherfoord , in his Treatise of the Covenant part 2 pag. 251. which are these . 1. Though Physically the Surety & the Debtor be two different Men ; yet in Law they are one & the same Person , & one & the same legal party , & the same object of justice , who so in Law pursueth the Surety , doth also pursue the Debtor . 2. The Debt & Summe is one ; not two Debts , not two Ransomes , nor two Punishments ; nor two Lives to lose , but one . 3. It is one & the same Solution , & Satisfaction ; there cannot in Law-justice come another Reckoning , Dying , & payment asking , after the Surety hath payed . 4. There is one & the same Acceptation , upon the creditor's Part ; if he accept of Satisfaction in the payment made by the Surety , he cannot but legally accept of the Debtor , & cannot pursue him in Law , but must look upon him , as no debtor &c. 5. It is one & the same legal effect . Christ crucified in the Spirit & risen againe 1. Tim. 3 : 16. & we in Him , as in the Meritorious Cause , are legally justified . Mr. Gillespy in his late piece Chap. 21. hath several things , which will both cleare up & confirme what is said ; we shall mention only a few , pag. 373 , 374. He tels us , [ that 3. Suretiship imports not only a voluntary obligation for another person , but also union of parties , & Assumption of the Condition of that person , in the lawes sense ; so that the Surety & debtor are but one party in Law : therefore say the Iurists , fidejussor proprie dicitur debitor . Christ , by His Suretyship did not only take out Natures upon Him , but He took our condition upon Him. He put His name in our Bond , that the Law migt reach Him for our debt . 4. It imports a Communion betwixt the debtor & the Cautioner , whereby as the debt of the Principal debtor , becometh the debt of the Surety & affecteth him ; so also the Satisfaction & Payment of the Surety & his Discharge & Reliefe , becometh the Satisfaction , Discharge & Reliefe of the principal Debtor , Christ's Suretiship imports not only an Union of Parties & Conjunction of interests & Condition with His People ; but also a Communion with Debtful broken Man , resulting from His Bond of Suretiship ; whereby as upon the one part our Debt becometh His intirely , as the jurists say of all Sureties , Singuli , in solidum tenenter ; so upon the other part His Satisfaction & Discharge become ours 2. Cor. 5. last Gal. 3 : 13. 5. It imports a Commutation , Surrogation , or Substituting of one in the room of another ; & soo Christ was substitute in our stead & room , as Iudah was in Benjamin's . 1. Pet. 2 : 21. Rom. 4. last & 5 : 8. Gen. 44 : 33. ] So pag. 381. His Assert . 5. is [ Christ the Surety & broken man the Debtor are one in Law , but not intrinsecally one Esai . 1. They are legally one or in the Lawes sense one ; because by a legal Substitution & surrogation , Christ having put His name in the Beleevers Bond , by the Law ▪ He is in his place , & the beleever is put in Christ's law-place ; so that by a legal act , the Surety 〈◊〉 the broken man : therefore Christ , being made Surety , saith , I am the broken man , all my friends debts be upon me , my life for their life , my soul for their souls Gal. 4 : 4 , 5. Ioh. 1● : 8. Gen. 44 : v. 3. Asserts Neither the creditor , nor the Law can exact Satisfaction from both the Surety & the Debtor ; but the Surety having paid all & Satisfied , the broken debtor can say , I have paid all , I am free ; he may plead , my friend & Surety hath done all for me , & that is as good in fore , in the court of justice , as if I had paid all in mine own Person . Gal. 3 : 13. Rom. 4 : last , 1. Pet. 2 : 24. The debt , that Christ paid , is our very debt , & the beleever can say , when Christ my Surety was judged & Crucified for my sins , then was I judged ; & what would you have more of a man , than his life ? Esai . 53 : 6 , 7 , 8. ] So thereafter pag. 422. he saith [ Among men usually , Sureties & Debtors enter into one & the same Bond with the Creditor ; but here Christ's single bond lyeth for all Psal. 89 : 19. here Christ our Surety hath changed Bonds & obligations with us , & putteth out our name , & putteth in His own , in the bloudy Bond of the Law , that the Debt , Satisfaction & Curse may be upon Him alone Gal. 3 : 13. Esai . 53 : 5. ● Among men , the Creditor hath it in his choice , which of the two he will seize upon , the Surety , or the debtor , as he seeth it best for his Satisfaction : but it is not so here , for the Lord , the Creditor hath declared , that He will take Him to Christ for all ; & hath Determined , that all the Satisfaction shall be made by Him : and Christ the Surety is content that it shall be so , and that the poor broken Creature shall go free , and no execution of the bloudy Bond of the Law shall passe against him , he being a bankrupt creature , which hath obtained a liberation , as where there is cessio bonorum Psal , 89 : 19. Heb. 10 : 7. Rom. 8 : 1. Esai . 53 : 6. 3. Among men , usually the Principal Debtor is first conveened for the debt , before the Surety be pursued : But it is not so here , the curse of the Law , and the execution of the bond thereof doth not first strick upon us , and then afterward upon Christ , to seek from Him what it cannot finde in us : But the Lord , the Creditor , having astricked Himself to the Cautioner , the Law stricks first upon Him , and can never come to strike against the Beleever , unless it should not finde compleet Satisfaction in our Surety , which is Impossible Esai . 53 : 8. Gal. 3 : 13. 4. Among men the debtor is the Principal Bondsman , and his obligation and Bond is the Principal obligation ; & the Sureties obligation is but an accession to it , for strengthening the Security : but here the Surety is the Principal debtor ; and by His Bond of Suretiship , He hath changed the Nature of the Beleevers Bond and Obligation , and put His own name in it , so as He is become the Principal Debtor . His Suretiship hath swallowed up the Debtor's Obligation to satisfie justice , the Surety being the Head and Husband of the poor broken Debtor Rom. 7 : 4. and having changed the Bond of Satisfaction . and put out our Name , and put in His own , whereby He hath transferred the debt upon Himself , as Principal Debtor Heb. 10 : 7. — 9. Among men , usually the broken Debtor's Name stands still in the Bond , even after the responsal Surety hath interveened : But here Jesus , the Surety of the New Covenant , when He put in His own name , He puts out our names , that the Law might reach Him , and might not at all reach us . He wrote Himself the sinner legally , and wrote us Righteous persons . 2 Cor. 5 : 21. Ier. 50 : 20. ] CHAP. XV. Mr. Baxter's Answers to some of our Argum. for Imputation , examined . MR. Baxter , in his book against D. Tully proposeth some Objections , that he may make answere unto them , according to his own Grounds : Though some things , here repeated in his answers , have been already considered by us ; yet we shall examine briefly his answers , as here given . His answere to the first Objection hath been examined , in the foregoing Chapt. The 2. is this . Christ is called tht Lord our Righteousness , & He is made Righteousness to us , & we are made the Righteousness of God in Him. 2 Cor. 5 : 21. & by the Obedience of one many are made Righteous . He answereth to this 〈◊〉 . And are we not all agreed of all this ? But can His Righteousness be ours no way , but by the foresaid personating R●presentation . Ans And will not Socinians ; who overturn all the foundations or Christianity , and ought not be called , or accounted Christians , say the same , as to the Scripture-expressions ? are we therefore agreed with them in judgment ? or is there no difference betwixt us : His not agreement in the words , but in the sense of Scripture , that maketh a true agreement ( 2. ) Christ's Righteousness may be , and is Ours another way , than by that Personating and Representating , which he stated , as the butt of his arguments & another way also , than he proposeth as his own judgment , as we saw . He rels us next , how Christ is our Righteousness , & how His obedience maketh us Righteous , in his judgement , in 8 or 9 particulars . 1. Because the very Law of Innocency , which we dishonoured & broke by sin , is perfectly fulfilled & honoured by Him , as a Mediator , to repaire the injurie , done by our breaking it . Ans. The Law , which the Devils dishonoured & broke by sin , was perfectly honoured & fulfilled by the Angels , who stood ; is therefore their Righteousness to be called the devils ? But he will say ; They obeyed not , as Mediator ; True : But then the ground of Christ Righteousness , becomning ours , must be some other thing , than His honouring that Law by fulfilling it , which we dishonoured by breaking . But he saith , Christ repaired the injurie , done by our breaking it True ; yet 〈◊〉 there be no more , that will not make His Righteousness ours ; because , as is obvious , ere this be , we must have an Interest therein ; & this obedience must be performed by Him , a our Mediator & Surety , undertaking & Satisfying the demands of the Law for us , & in our stead . 2. In that ( saith he ) He suffered to satisfie justice for our sin . Ans. Neither is suffering , as such , Righteousness ; Nor could He satisfie justice for our sin , in & by suffering , if He had not done it in our stead , & as one Person with us in Law. If Titius steal from Sempronius a 1000. Pound ; & Maevius givius Sempronius a 1000. Pound upon some distinct account . Sempronius receiveth no satisfaction , for what Titius stole from him , but if he come & give it for Titius & he be satisfied there-with , then there is a Law Union & oneness betwixt Titius & Maevius , whereby the Satisfaction given by Maevius , becometh the satisfaction of Titius . 3. He saith , in that hereby He hath merited of God the Father all that Righteousness , which we are truely the Subjects of , whether it be Relative or qualitative , or Active ; that is , our right to Christ in union , to the Spirit , to Impunity & to glory , 2. the grace of the Spirit by which we are made holy , & fulfill the conditions of the Law of grace : we are the Subjects of these , & he is the Meriter ; & the Meritorius Cause of out life is well called our Righteousness , & by many the material Cause ( as our own perfect obedience would have been ) because it is the matter of that merite . Ans. That Righteousness , which he saith here Christ hath merited , is not that Righteousness unto justification of life , as the Apostle speaketh Rom. 5 : 18. And which we have by the Obedience of Christ , made ours by Imputation vers 19. whereof we are here speaking , & in respect of which Christ is said to be our Righteousness ( 2. ) Our right to Christ is not our Righteousness , in order to justification ; nor is our Right to Impunity & Glory that Righteousness , but a consequent thereof ( 3. ) In respect of the Graces of the Spirit , which follow justification , & do not preceed it , Christ is called our Sanctification : & Mr. Baxter knoweth , there is a difference betwixt Righteousness & Holiness . ( 4. ) The Meritorius Cause of our life is well called our Righteousness . when it is Imputed to us & put upon our score , as the Ground of our justification & Absolution ; & upon this account only is it by many called the Material Cause . 4. And also ( saith he ) Christ's jntercession with the Father still procureth all this , as the fruit of His Merites . Ans. Of Christ's procuring our holiness we make no Doubt : but that upon this account , He is called our Righteousness , is denied : for this is not His Obedience & Righteousness , whereby we become Righteous unto justification of life . 5. And we are related ( saith he ) as His members ( though not parts of His person , as such ) to Him , that thus merited for us . Ans. if we be related to Him , as members , in order to our partaking of His Righteousness & Merit●s , we must be parts of His legal Persons though not of His Physical Person● for by Members here I suppose , he meaneth Members of His Mystical body or members of His Ransomed & Redeemed body : And head & Members here make one Political body , & become one Political Person , or one in Law-sense . 6. And ( saith he ) we have the Spirit from Him , as our Head. Ans , This is but what what was said before in the 3. place . And this Spirit is given for holiness : but Christ is our Righteousness , as well as our Sanctification ; & it is of His being Righteousness , that we are speaking . 7. And he is our Advocat ( saith he ) & will justifie us , as our judge . Ans. His being our Advocat , is the same with His Intercession spoken of in the 4. place . ( 2. ) The Father will judge us , & justifie us by Him ; therefore God the Father shall be our Righteousness , as well as Christ ; & consequently shall have merited all for us , by His blood & Sufferings , & that in a more principal manner , according to this Reason . 8. And all this ( saith he ) is God's Righteousness , designed for us , & thus far given us by Him. Ans. But all this is not that Righteousness , which God hath designed for us , in & through Christ , in order to our justification ; nor that Righteousness , by which we become formally Righteous in Law-sense ; & thereupon are justified & pronounced Righteous in the sight of God ; for this is Christ's Surety-Righteousness , imputed to us , & none else can be it . Lastly saith he . And the Perfect justice & holiness of God is thus glorified in us , through Christ. And are not all these set together enough to prove , that we justly owne all asserted by these Texts . Ans. It remaineth to be cleared , how the Perfect justice & holiness of God can be said to be glorified in us , through Christ , if Christ's Righteousness & Satisfaction be not imputed to us & accounted ours , & Christ & we be not looked upon , as one Person in Law : for all that is wrought in us , is far from being answerable to the Perfect justice & holiness of God , because of its Imperfection . And because Mr. Baxter doth not grant the Imputing of Christ's Surety-righteousness ( which is only answerable to the Perfect justice & holiness of God ) unto us , in all that he hath here said , he cannot be said to owne all , that is asserted by these Texts . The 3. object , is . If Christ's Righteousness be ours , then we are righteous by it , as ours ; & so God reputeth it , but as it is . But it is ours 1. by our Union with him . 2. by his gift , & so consequently by God's Imputation . To this he answereth . 1. That he hath told before , in what sense it is ours , & in what sense not . Shortly here he giveth us his mind againe , saying . It is truely Imputed to us , or reputed , reckoned , as ours ; but not in their sense , that claim a strick Propriety in the same Numerical Habites , Acts , Sufferings , Merites , Satisfaction , which was in Christ , or done by Him , as if they did become subjects of the same Accidents ; or as if they did by an Instrumental second cause . But it is ours , as being done by a Mediator , in stead of what we should have done , & as the Meritorious Cause of all our Righteousness & Bonefites , which are freely given us for the sake thereof . Ans. This is but what we heard , when he was clearing the state of the question ; & there ( Chap. XIII . ) we shewed , that his sense was not satisfying : for in his judgment , as we found , there is no Righteousness truely ours , in order to justification , but our Faith , which he calleth our Gospel-righteousness , which by Christ's Merites is advanced to this dignity of being the potestative Condition of the New Covenant , wherein pardon & Right to life is promised upon Condition of Faith ; & so faith is our Immediat Righteousness , in order to the obtaining of these favoures ; & Christ's Merites have only procured them remotely , in procuring this Covenant . But we hear no mention made by him of any such Imputation , as whereby Christ's fide jussory or Surety-righteousness is really made over and Imputed to Beleevers , that they thereby may become formally Righteous , in the sight of God , and be justified as such , & so pardoned and have right to life , immediatly upon the account of this Surety-righteousness made theirs . Nor hear we any clear ground laid down by him , whereupon Christ's Righteousness can be called Ours , & we thereupon be reputed of God legally Righteous , & dealt with as such . We hear of Benefites bestowed because of His Merites ; But we hear not that Pardon and Right to Glory are made the Immediat result and effect of Christ's Merites & Righteousness , but only mediat , by the Interveening of the New Covenant , whereby our Faith , the condition thereof , called our Gospel , Personal Righteousness , is made the Immediat cause of our possessing these benefites ; whereby he giveth occasion , at least , to judge , that he maketh our faith the Immediat procuring & Meritorius Cause of Pardon and Right to life . However between his way , & that , which he here rejecteth ( which we also reject , neither asserting , that Christ was our Instrumental Second cause : nor claiming a strick propriety in the same Numerical Habites &c. which were in Christ , as if we became Subjects of the same Accidents , speaking of what Christ did & suffered , in a Physical sense ) we know , & owne a Midway , whereby Christ's Obedience & Suffering , considered not Physically , but legally & juridically , are transferred & communicated unto us , not as Physical accidents , from one Physical subject to another , but in a Law & juridical sense . And though this Imputing & communicating of Christ's Surety-righteousness cannot be explained by , nor appear consistent with Logical or Metaphysical Notions , applicable only to Physical Entities , & as considered as such ( to wich Mr. Baxter in all his Explications of this matter , doth so frequenily laboure to restrick us , contrary to all Reason , Yea and to Common sense ) Yet we must owne it for a truth , knowing that these fundamental truthes , recorded in Scripture , and held forth to us only by divine Revelation , stand in no need of Aristotle's learning , in order to their being Savingly understood & practified : And that Law-termes are more fit , to help us to some understanding in this matter , which is hold forth in Scripture , as a juridical act , than Metaphysical termes ; and yet we see no ground to say , that this matter , whereof we treat , must , in all points , keep even a resemblance unto Iustinian's modes , knowing that it is a divine Mystery , and unparallelable . He saith 2. He that is made Righteousness unto us , i● also made wisdom , Sanctification , & Redemption to us , but that sub genere causae Efficientis , non autem constitutivae ; We are not the Subjects of the same Numerical wisdom and Holiness , which 〈◊〉 Christ , plainly the Question is , whether Christ or His Righteousness Holiness , Merites and Satisfaction , be our Righteousness constitutivly , or only efficiently . The matter and forme of Christ's personal Righteousness is ours , as an efficient cause ; but it is neither the neerest matter , nor the forme of that Righteousness , which is Ours , as the subjects of it , that is , it is not a Constitutive cause , nexly material , or formal of it . Ans. ( 1. ) It is true , He , who is made Righteousness to us , is also made Sanctification , &c. and that He is made Sanctification by being an Efficient cause : but it will not follow , that He must be also the Efficient cause , and no other of our Righteousness , which is of a far other Nature , and is no Inherent inwrought thing , as is Sanctification . ( 2. ) It is true , we are not the Subjects of the same numerical Wisdom and Holiness , which is in Christ , neither can we be , if they be considered Physically : but yet we can be Subjects of the same Numerical Righteousness , Legally and juridically considered ; & thus we are to consider it here , & not Physically , however Mr. Baxter , ad nauseam usque inculcat this ; for we consider it , and must consider it , as a Surety-righteousness ; & we know that that same Individuat payment and Satisfaction , made by the Surety , is in Law-sense the Debtor's , and imputed to him , as the ground of his liberation from trouble and distress , at the hands of the Creditor . ( 3. ) Hence we see , that Christ's Surety-righteousness , consisting in His Obedience and Sufferings , is that whereby we are constituted Righteous in the sight of God , in a legal sense : and need not enquire , whether it be the neerest matter , or forme or both , of our Righteousness : for these Metaphysical termes have no place here , though Mr. Baxter can never hold of them . We are made Righteous in a Law-sense , & not Physically , by Christ's Imputed Righteousness , and upon this account , it is ours legally : & it is folly , to enquire for Physical matter , and forme or Constitutive causes of Moral or juridical Beings , or Effects , as Phylosophers do , when speaking of Physical , or of Metaphysical beings . He saith 3. If our Union with Christ were Personal ( making us the same person ) then doubtless the accidents of his person would be the accidents of ours : & so not only Christ ' Righteousness , but every Christians , would be each of ours . But that is not so , nor is it so given us by him . Ans. We acknowledge no Union with Christ , making us the same person with Him Physically ( & it seemeth Mr. Baxter will understand it no otherwayes ) But we acknowledge an Union legal , Political , & foederal , whereby we become one person juridical , in Law-sense : and as to this , Mr. Baxter's accidents have no substantial place or Consideration . The 4. Object is , you do seem to suppose , that we have none of that kind of Righteousness at all , which consisteth in Perfect Obedience & Holiness ; but only a Right to Impunity and Life , with an Imperfect Inherent Righteousness in our selves . The Papists are forced to confess , that a Righteousness we must have , which consisteth in a Conformity to the preceptive part of the Law , & not only the Retributive part . But they say , it is in our selves , and we say , It is Christ's Imputed to us . Thus he proposeth it , but if I were forming the objection , I would say , That Mr. Baxter Supposeth , we have no Righteousness at all , in order to justification , beside our Act of Faith : for as for his Right to Impunity and life , it is no Righteousness : & beside , I hope he will not say , that that is given before justification ; & of a Righteousness preceeding ( in order of Nature , at least ) justification , we are speaking , & enquireing after it . What he answereth to this Objection , in the first place , because it only concerneth Papistes , & their Misapprehensions , in the matter , I passe . But 2. he saith , If any of them do , as you say , no wonder , if they & you contend : If one say , we are Innocent , or sinless , in reality ; & the other , we are so by Imputation , when we are so no way at all , but sinners really , & so reputed . Ans. If by Innocent , or sinless , he mean such , as never sinned , never Man , Protestant or Papist , dreamed of such a thing . If by these termes , he meane such , are now not guilty legally , of the charge brought in against them ; this we acknowledge , and must acknowledge , or we know not , how any shall ever be justified ; for God will not pronounce sinners , as such , really and legally to be righteous , His judgment being according to truth : & therefore because we have no righteousness within us , whereupon we can be pronounced not guilty , we must have a Righteousness imputed to us , even the Surety-righteousness of Christ. But Mr. Baxter , it seemeth , will not understand , what this legal non-guiltiness is ; & yet in matters among men it is very clear and manifest . If Paul had fully Satisfied , according as he undertook , Philemon , for the wrongs and injuries done him by Onesimus ; If Onesimus had been convented before a judge for these same crimes and Injuries , & had produced the Satisfaction made by his Surety Paul , & accepted by the creditor Philemon , would not the judge have had ground in Law & equity , to pronounce Onesimus not guilty , & therefore not to be punished , according as was libelled against him ? And yet though Onesimus had been pronounced Innocent , that is , not-guilty , as to Crimes and Injuries alleiged against him , in this case , in a legal sense , it would not follow , that he had never committed these wrongs ; nor had the evincing of that been necessary to his Absolution and justification . His Legal Innocency or Righteousness , by vertue of the Satisfaction made by his Surety , now judicially accounted & reputed his , being Sufficient . These things are plaine to such , as will but open their eyes : but all the world cannot make them plaine to such , as will understand nothing , but what is cast into Aristotelian Metaphysical Mould . Were it not lost laboure for any to enquire , what is the Matter & Forme of this legal Righteousness of Onesimus ? Whereof is it constitute ? How came Paul's righteousness to be his , and so one accident to go from subject to subject ? whether was Paul's satisfaction the Efficient , or Constitutive cause of Onesimus his Innocency , or non-guiltiness , and the like ? The 5. Object is , How can God accept him , as just , who is really & reputedly a sinner ? This dishonoureth His Holiness and Justice . To this he saith . Not so : cannot God pardon sin upon a valuable Merite , & Satisfaction of a Mediator ? & though He judge us not perfect now , & accept us not , as such ; Yet . 1. Now he judgeth us holy . 2. And the members of a perfect Saviour . 3. And will make us perfect and spotless , and then so judge us , having washed us from our sins , in the bloud of the Lamb. Ans. All this giveth no satisfaction to the objection ; for the objection speaketh of acceptance in Justification , & consequently of that acceptation , that preceedeth Sanctification . ( 2. ) It is true , God can & doth pardon sins ; but meer pardon of sins is not justification , the person must be accepted , as righteous ; and yet by Mr. Baxter's way , the man hath no righteousness , to ground such a judgment and acceptation : and God's judgment being alwayes according to truth , the justified man must be righteous , that he may be accounted & accepted as Righteous , in Justification . Therefore either Mr. Baxter must grant , that he is Righteous through the Imputed Righteousness of Christ ; or that he is Righteous inherently by his faith , or by his fulfilling of the Conditions of the New Covenant ; for there is not a third : or that he is prononnced Righteous without a Righteousness . The 6. object . Thus you make the Reatus culpae not pardoned at all , but only the Reatus poenae . To this he saith 1. If by Reatus culprae be meaned the Relation of a sinner , as he is revera peccator , & so to be reus is to be revera ipse qui peccavit , then we must consider , what you meane by Pardon : for if you mean the nullifying of such a guilt ( or Reality ) it is impossible ; because necessitate existentiae , he that hath once sinned , will be still the person that sinned , while he is a person , & the relation of one that sinned will cleave to him . It will eternally be a true proposition , [ Peter & Paul did sin . ] But if by pardon you mean the pardoning of all the penalty , which for that sin is due ( damni vel sensus ) so it is pardoned ; & this is indeed the Reatus poenae ; not only the penalty , but the dueness of that penalty , or the obligation to it is remitted and nullified . Ans. The nullifying of the Reatus culpa physically or metaphysically is indeed Impossible ; for it will be alwayes true , that such & such persons did sinne : but this Reatus culpae may and must be nullified legally and juridically , otherwise never shall man be justified : for in justification this Reatus culpae is declared to be taken away ; for the man is declared non reus , & accepted as not-guilty , or Righteous ; not physically , or Metaphy●ically , but legally : a man must be legally Righteous before he be justified , according to equity ; & he cannot be legally Righteous , as long as the Reatus culpae doth legally remaine ; for a man legally guilty , is not legally Righteous . Now , Mr. Baxter must yeeld to this , or he shall destroy his own ground , and take away all pardon , as well as justification : for as it will be eternally true , that Peter & Paul did sinne , & so were rei culpae ; so it will be eternally true , that punishment was due unto them , that is ▪ they were rei poenae : & therefore , if because it will be eternally true , that Peter & Paul sinned , therefore the Reatus culpae cannot be annulled ; so because it will be eternally true , that Peter & Paul were obnoxious & liable to punishment , therefore also the Reatus poenae cannot be annulled . But the truth lyeth here , that though neither the Reatus culpae nor poenae can be annulled physically , or metaphysically , that is , so taken away , as if they never had been ; yet both are taken away legally & juridically , and a pardoned man is legally and juridically non puniendus , & thus the Reatus poenae is taken away : and a justified man is legally and juridically , not-guilty of the offence charged against him , & thus the Reatus culpae is taken away . As it is inconsistent with pardon , to say , that the person pardoned doth legally remaine obnoxious to punishment , though it will be eternally true , that he is the man , that did contract that dueness & onbnoxiousness : so it is inconsistent with justification , to say , that the person justified is legally chargable with the offence , though it will be eternally true , that he is the man , that did contract that guilt & sin . He saith . 2. Therefore if by Reatus culpae , you meane an obligation to punishment for that fault , this , being in deed the reatus poenae , is done away . So that we are , I think , all agreed de re ; & de nomine ; you may say , that the Reatus culpae is done away or remitted , or not , in several senses ; in se it is not nullified , nor can be , but as dueness of punishment followeth that is pardoned . Ans. The Reatus culpae is the ground of the obligation to punishment , & not the same with Reatus poenae ; it is a being chargable with such a crime & offence ; and this , as we said , much be as well done away , in a legal sense , as the obligation to punishment : Nay , in our case , the obligation to punishment cannot be taken away , untill first this chargableness with the sin be removed . The Lord will not declare that man non-obliged to punishment , who remaineth legally and Juridically reus culpae & chargable with the crime . And so long as we differ herein , we are not agreed de re , nor de nomine . The Reatus culpae , in se , is as well nullified , in a legal sense , as the Reatus poenae ; and neither the one , nor the other can be otherwayes nullified . But I see , Mr. Baxter is so for pardon , as to destroy all Justification , or he thinketh that Pardon and Justification are all one thing , and by both nothing is taken away , but the obligation to punishment ; and thus the pardoned and justified person is still chargable with the sin ; & the obligation to punishment is taken away , where the charge of guilt remaineth : and thus God is supposed to justifie a person , that is not justifiable , except by an iniquous sentence . Yea , hereby we have the Socinian pardon owned , but not the orthodox pardon : for the Socinian-Pardon can well consist with this chargableness of guilt , because they acknowledge no Satisfaction , to remove the Reatus culpae : but the orthodox pardon doth presuppose the removal , in a legal sense , of the guilt or chargableness of sin , and is a Native consequent thereof : for because of Satisfaction made by the Surety , Christ , and the same now imputed to the sinner , and made his , guilt is taken away , & he is no more chargable with that guilt , but looked upon as Righteous ; and therefore all obligation to punishment is actually removed , & he is no more obnoxious thereto in Law , being rectus in curia . Object . 7. You have said , that though we are not personally , but seminally in Adam , when he sinned , yet when we are persons , we are persons guilty of his actual sin . And so we must be persons , that are partakers of Christ's actual Righteousness , and not only of its effects , as soon as we are beleevers ; for Christ being the second Adam & publick person , we have our part in His Righteousness , as truely , and as much , as in Adam's sin . His answere to this is long . He saith . 1. Our Covenant Union & Interest supposeth our Natural Union & Interest , & it is an adding to God's word & Covenant , to say , that He Covenanted , that Adam should personat each one of his posterity , in God's Imputation , or account , any further than they were naturally in him , & so that his innocency or sin should be reputed theirs , as far , as if they had been personally the Subjects & Agents . Ans. If the Covenant Union & Interest supposeth the Natural Union & Interest , then there is a Covenant Union and Interest here to be considered : and therefore it can be no adding to God's word or Covenant , to say , That Adam did personat each one of his posterity foederally , as well as Naturally : Yea , to deny this , were a corrupting of truth , & a denying of all Covenant-Union & Interest . Whence it is manifest , that in a Federal or legal sense , we must needs say , that Adam's Innocency , or sin is reputed ours , as far as if we had been personally ( not physically , but legally ) the Subjects & Agents . If Mr. Baxter shall prove , that the Foederal Union & Interest , which he saith is superadded to the Natural , will admit of no other Consideration of the posterity Interessed , than what is physical & Natural , & followeth upon the Natural Union , he shall then lay a ground for what he would say here , but till then he shall but beat the aire ; & when he hath done that , he shall destroy what he hath granted , viz. all Foederal Union & Interest : for a Foederal Union & Interest will ground a foederal & legal Consideration of the persons interessed ; as well as a Natural Union and Interest will ground a Natural and physical Consideration of the same persons . And Mr. Baxter's not adverting to this , confoundeth all ; for hence it is , that he will have all things here considered only physically , and according to Aristotle's notions , with which we have nothing to do , while speaking of a Foederal Union and Interest , and of what followeth thereupon . This being premitted , we may quickly dispatch the rest . The person of Peter ( saith he ) never was in reality , or God's reputation , the person of Adam ( nor Adam's person the person of Peter ) but Peter being virtually & seminally in Adam , when he sinned ; his person is derived from Adam's person ; & so Peter's guilt is not numerically the some with Adam's , but the accident of another Subject , & therefore another accident , derived with the person from Adam , & from neerer parents . Ans. All this is only true , in a physical Natural sense ; but notwithstanding , if we consider Adam and his posterity , in a legal & foederal sense , as we must , if there be ( as is granted ) a foederal Union & Interest , then all runneth in another channel . The person of Peter is foederally and legally , in the person of Adam ; yea God reputeth them both to be one Federal person : and the person of Peter was thus actually in the person of Adam , and not virtually and seminally : for these notions have no place here . And hence Peter's original guilt is numerically the same with Adam's : and in this sense Peter had as neer a Relation to Adam , as Abel had ; for here Adam is considered , as the Head & Center , and all his posteri●y , as equal members of this Political & Foederal Body , and as Lines coming equally from the same Centre . He addeth . The fundamentum of that Relation ( of guilt ) is the Natural Relation of the pe●son to Adam ( & so it is relatio in relatione fundata ) The fundamentum of that Natural relation is Generation , yea a series of Generations from Adam to that person . And Adam's Generation being the communication of a guilty Nature with personality , to his Sones & Daughters , is the fundamentum next following his personal fault & guilt , charged on him by the law . So that here is a long series of efficient causes , bringing down from Adam's person & guilt , a distinct numerical person & guilt of everyone of this later posterity . Ans. 1. The fundamentum of that relation of guilt is more properly & proximely , the foederal relation of the person to Adam , than the Natural relation : and the fundamentum of this foederal relation is not Generation , but the free Ordination and Constitution of God. ( 2 ) What he meaneth by these words , and Adam's generation being the communication of a guilty nature with personality to his Sons and Daughters , is the fundamentum , next following his personal fault and guilt , charged on him by the Law , I do not know : If his meaning be , that the Communication of a guilty Nature , by the peccatum originale originatum , is the fundamentum of the following personal fault and guilt , by reason of the peccatum originale originans ; that is , if he say , that the corrupted Nature is the ground of the Imputation of Adam's transgression , it is not consonant to truth , nor to what himself said above pag. 34. against Placeus . But if he meane , that Adam's Generation being the communication of a guilty Nature , is the fundamentum , that next followeth his personal guilt , charged on him by Law , I must say , I do not understand what he would be at , though the words seem to express some such thing . But the truth , that I shall lay down , is this ; That all Adam's posterity , being federally in him , sinned in him , and fell with him , in his first transgression ; by vertue whereof , when they come physically , by natural Generation , to partake of his Nature , they are first , in order of Nature guilty of Adam's transgression , and then have a corrupt Nature communicated , as a punishment and consequent of the other ; & this Corrupt Nature being sin , hath its own guilt attending it also . ( 3 ) Though this long series of Efficient causes be requisite to the production of a distinct numerical person from Adam's person , in a physical and natural sense ; yet every one of these physically distinct numerical persons do immediatly derive from Adam their legal and foederal personalities , that is , these same persons , considered foederally , are equally and alike neer to Adam , their federal Head and Representative : And therefore the guilt of Adam's sin cometh from him immedratly to each one of them , foederally considered ; and is consequently , the same numerical guilt : and all this is founded upon their Federal Union with , and Interest in Adam . He saith . 2. And it is not the same sort of guilt , or so plenary , which is in us , for Adam's act , as was on him ; but a guilt Analogical , or of another sort , that is , he wes guilty of being the wilfull sinning person , & so are not we ; but only of being persons , whose being is derived by Generation from the wilful sinning persons ( besides the guilt of our own inherent pravity ) that is , the Relation is such , which our persons have to Adam's person , as makes it just with God to desert us , and to punish us for that & our pravity together . This is our guilt of original sin . Ans. ( 1 ) Hereby that original sin , whereof we are speaking here , viz , Adam's breach of Covenant , seemeth quite to be taken away : for not only is it said , that original sin , as in us , is another sort of thing , than what it was in Adam ; and so not only not the same numerically ( as he formerly said ) but not the same specifically : but moreover it is said to be only an Analogical guilt : yea in end it is made just nothing ; for it is said , that we are guilty of being persons , whose being is derived from the wilfull sinning persons , and this is no guilt at all ; no mans simple being , let it be by generation from the most prodigiously guilty and wicked persons , that can be , can be imputed to him for guilt ; for his receiving a being is contrary to no Law. And beside , when he addeth by way of Explication , that the Relation is such , which our persons have to Adam's person , as makes it just with God to deserte us , he must either make the simple Relation to be the guilt , or the ground of guilt , and its Imputation . The Simple Relation , without some guilt following it , and founded upon it , cannot make it just with God to desert us &c. For sin only can do this , & that Relation is not sin . If he say , That guilt is Superadded , & upon this account , it is just with God thus to punish . I would ask , what is this guilt : It is not Adam's sin , but some analogical thing , which Scripture knoweth nothing of , and Reason can give us no account , whence it came . He cannot say , that it came from Adam's sin , for if we be federally united to & Interessed in Adam ( as we are , & as he confessed we were ) and if upon that account we be reputed guilty , the same Individual guilt , which was on Adam , must be upon us ; and if our guilt be of another sort , he must give us another Adam , from whom that other analogical sort floweth . The Scripture saith , that we all sinned in Adam Rom. 5 : 12. which were not truth , if his individual sin were not ours , or if ours were of another sort , and only analogical . But this is the fruit of Mr. Baxter's casting all these things in Aristotle's mould . But moreouer ( 2 ) It hath a foule aspect towards Pelagianisme , to make our guilt another , than Adam's , because that Adam was the wilful sinning person , and so are not we : for this is to confirme the Pelagians , who say , that that sin was only Adam's , because he was the only wilfully sinning person , & we had no will therein . 3. He saith . And this guilt cometh to us by Natural propagation , and resultancie from our very Nature so propagated . Ans. It is true , we come to be actually charged with this guilt , & to have it imputed to us , when we partake of our beings by Natural Generation or propagation ; and that because of our federal Union with & Interest in Adam ; and exclusive of this , it cannot be said to come to us by resultancy from our very Nature so propagated : for the guilt of all Adam's after-Transgressions should as well be said to come to us , after this manner , as the guilt of that one Transgression & Disobedience , of which only the Scripture maketh mention Rom. 5. He cometh next to consider our contrary Interest in Christ , & tels us 1. Our persons are not the same as Christ's person ( nor Christ's as ours ) nor ever so judged or accounted of God. Ans. Physically this is true ; but it is not true legally : for when he came in the Law-place of the Elect , & become Surety for-them , they and he became one person in Law. He saith 2. Our persons were not Naturally seminally & virtually in Christ's person ( any further than He is Creator & Cause of all things ) as they were in Adam's . Ans. Adam was a natural Head , our Lord is a Spiritual & Supernatural Head : & as to this , we willingly grant a difference ; but both were Federal Heads & Publick Persons , & their agreement in this satisfieth us . He saith 3. Therefore we derive not Righteousness from Him by Generation , but by His voluntary donation and contract . Ans. We derive it from Him by Regeneration ; that is , as we partake of Adam's guilt , when by Generation we partake of a Natural being ; so we partake of Christ's Righteousness , when by Regeneration we partake of a spiritual being in Him. And there is no new formal contract made here anent , but what is sutable to the Nature of this privilege , in order to its conveyance . He saith 4. as He became not our Natural parent , so our persons , not being in Christ , when He obeyed , are not reputed to have been in Him naturally , or to have obeyed in & by Him. Ans. We say only ( and we seek no more ) that Christ was our Federal Head ; and our persons Federally ( not physically ) were in Christ , when He obeyed : we are reputed to be in Him not Naturally , but Foederally , and so to have obeyed in & by Him. He saith 5. If Cbrist & we are reputed one person , either He obeyed in our person , or we in His , or both ; if He obeyed , as reputed sinner , in the person of each sinner , His obedience could not be Meritorious , according to the Law of Innocency , which required sinless perfection ; & He being supposed to have broken the Law in our person , could not so be supposed to keep it . If we obeyed in His person , we obeyed as Mediators , or Christ's . Ans. Aristotle's Notions , to which Mr. Baxter , contrary to all sense & reason , will have this whole matter restricked , in its explication , are the cause of all this ridiculous Confusion . But for answere , I say , Christ & we are reputed one person , not physically , but in Law-sense & federally ; & therefore both he obeyed ; as taking on our Law-place , & coming in to our Law-condition : and to say , that therefore His obedience could not be Meritorious , is ridiculous : as if forsooth His coming into our Law-place , would make Him to be supposed , to have broken the Law , in His physical person , as if one would say . The Surety cannot pay the debtor's debt , because by coming in to his Law-place , he becometh a bankrupt . Himself saith , that Christ suffered in our stead ; & this cannot be in our Physical stead , but in our Law-stead ; now will it not as well hence follow , that He suffered as a sinner ▪ & then , how could He , who suffered , as being supposed to have broken the Law , make Satisfaction for us ; or how could His death be Meritorious ? Thus indeed good service shall be done to the Socinians , but bad service to the Truth . Finally , we obeyed , as Federally in Him , & yet were no Mediators , or Christ's , but redeemed Saints ; as the debtor satisfied the Creditor , in Law-sense , when his Surety did it ; and yet became no Surety thereby . He saith 6. But as is oft said , Christ our Mediator undertook in a middle person to reconcile God and Man ( not by bringing God to judge erroneously , that He , or we were , what we were not , or did whas we did not , but ) by being , doing and suffering for us that , in His own person , which should botter answere Gods Ends & Honour , than if we had done and suffered in our persons , that hereby he might merite a free gift of pardon & life ( with himself ) to be given by a Law of Grace , to beleeving penitent Accepters . Ans. I doubt there be one word here said , to which a Socinian will not subscribe . But for answer , I say , Christ our Mediator so undertook , in a middle physical person , to reconcile God & man , that He became our Surety , & came in our stead & Law-place , to do and suffer what we were obliged unto by the Law : and when God judged Him to be , and to do thus , He judged not erroneously , but truely , according to His own gracious Appointment , and Ordination , making Him a Publick person , representing all such , as He gave Him to save . We have shown elsewhere , that Christ merited something else , than a Law of Grace , to Convey a free gift of pardon & life upon New Conditions , otherwise His death could not be called a Ransome , a Redemption , or a price ; nor could He be said to have died in the stead of any person , or to have born their Iniquities , or the punishment thereof ; far less to have been made sin for us . But more of this hereafter . Object 8. As Christ is a sinner , by Imputation of our sin ; so we are Righteous by the Imputation of His Righteousness . But it is our sin it self that is Imputed to Christ. Therefore it is His Righteousness it self , that is imputed to us . To this he saith . 1. Christ's person was not the subject of our personal relative guilt , much less of our habites , or acts . 2. God did not judge Him to have been so . 3. Nay Christ had no guilt of the same kind reckoned to be on Him , else these unmeet speaches , used rashly by some , would be true , viz. That Christ was the greatest murderer , Adulterer &c. and consequently more hated of God , for God must needs hate a sinner , as such . Ans. ( 1 ) Mr. Baxter will understand nothing here , but according to his Philosophical & Metaphysical Notions : & in this sense , we may grant him all that he saith : And yet adde , That Christ was the legal , juridical , and federal subject of our guilt ; for our sins did meet together on Him , and He was made sin ( 2 ) and God doing all this , could not but judge Him to have been so . ( 3 ) Christ inherently had no guilt neither of the same kind , nor of any other : but that our very sins were imputed to Him , & reckoned upon His score , must be granted , or we must deny , His dying or satisfying in our stead ; & so plainely embrace Socinianisme ( 4 ) Those speeches are but unmeet to such , as mistake them , as Mr. Baxter doth here , who supposeth that their meaning is , That He was the greatest sinner Inherently ( which were indeed blasphemy , but far from their thoughts ) for he inferreth , that consequently he must have been more hated of God ; while as God's hatred ( if we take it not for meer punishing of sin ) is only against such , as are inherently sinners . What saith he moreover ? To be guilty of sin , as we are , is to be reputed truely the person , that committed it . But so was not Christ ; & therefore not so to be reputed , Christ was but the Mediator , that undertook to suffer for our sins , that we might be forgiven , & not for His own sin , really or justly reputed . Ans. No man saith , that Christ was guilty of sin , as we are , that is , Inherently . But if He undertook to suffer for our sins , unless we turn Socinians , in expounding this sentence , we must say , that the guilt of our sins was laid upon Him , otherwise He could not suffer for them , in our place & stead ; & we must say , that He , so suffered for them , as that all they , in whose stead He suffered , should certainly be forgiven ; & not have a bare may be of forgiveness , by a New Covenant , offering the same upon new termes . What next ? Expositors ( saith he ) commonly say , that to be [ made sin for us ] is but to be made a [ Sacrifice for sin ] so that Christ took upon Him , neither our numerical guilt of sin it self , nor any of the same species , but only our Reatum poenae , or debt of punishment , or ( left the wranglers make a verbal quarrel of it ) our Reatum culpae , non quâ talem , & in se , sed quatenus est fundamentum Reatus poenae . Ans. Yet some Expositors will say more , and that in full consonancy with the Scriptures , as Esai . 53 : 6. And however , all we say , is hereby sufficiently confirmed ; for if He be made a sacrifice for our sins , our sins must necessarily be imputed to him , as the sins of the people were typically laid upon the Sacrifices : and therefore Christ must have taken on Him , not physically but legally , our very numerical guilt , without which he could not be accounted reus poenoe , or obnoxious to our punishment . What he meaneth by the reatus culpae qua talis , & in se , he would do well to explaine : If his meaning be , that Christ was not legally accounted guilty , this is denied ; for then he could not have been a Sacrifice for our sins , to have died in our stead . Wrangling is not good : Yet Turpe'est Doctori , &c. He addeth , And so His Righteousness is ours not numerically , the same Relation that he was the subject of , made that Relation to us ; nor yet a Righteousness of the same species as Christ's is given to us at all . Ans. Though Christ's numerical Righteousness be not ours physically ; yet that same is made over to us legally : as it is one & the same Individual payment , that is made by the Surety , and made over in Law unto the debtor . And therefore what he addeth is to no purpose . But ( saith he ) His Righteousness is the Meritorious cause & reason of another Righteousness or justification , ( distinct from His ) freely given us by the Father & Himself by His Covenant . Ans. Righteousness and justification are not one and the same , more than the cause is the same with the Effect . As Christ's Righteousness is the Meritorious Cause of our Justification , so it must be legally made ours , in order to our Justification , otherwayes we cannot be accounted Righteous , and legally free of the Charge , brought in against us . And this is not granted us by a Covenant with new Conditions , in Mr. Baxter's sense , as hath been evinced already . Therefore he is in a great mistake , when he concludeth , that they that will not blaspheme Christ , by making guilt of sin it self , in its formal relation to be His own ; & so Christ to be formally as great a sinner , as all the Redeemed set together ; & they that will not overthrow the Gospel , by making us formally as Righteous , as Christ , in kind & measure , must needs be agreed with us , in this part of the controversie . For we have shown , how far we are from Blasphemy , & how groundless his Insinuation is , founded only on his Physical or Metaphysical acceptation of things here , which we understand only legally and juridically , according to all right and reason . And as for subverting of the Gospel , it is one of our choise grounds of Reason against his way , because by it the Gospel is indeed changed , and the true and native Gospel-way of Salvation is indeed removed , and a Sociniano-Armintan Gospel substitute in its room , which is daily more and more confirmed , by books coming out , wherein Mr. Baxter's grounds are owned , and more Socinianisme & Arminianisme vented , than Mr. Baxter himself hath yet had the confidence to express in his own books ; witness Mr. Allens discourse of the two Covenants , ushered in with Mr. Baxter's preface ; and others of that kind much commended , and cryed up by Mr. Baxter . 9. Object . When you Inferre , that if we are reckoned to have perfectly obeyed in and by Christ , we cannot be againe bound to obey ourselves afterward , nor be guilty of any sin : you must know , that it is true , that we cannot be bound to obey to the same ends , as Christ did ( which is to redeem us , or to fulfill the Law of works ) but yet we must obey to other ends viz. in gratitude and in love to God , and to do good , and the like . Though I think the objection is not so favourably proposed , as it might be , seing that end to Redeem should not here be mentioned ; for though it was the end of Christ's coming in to our Law-place , yet it cannot be said to be properly the end of that Obedience , he performed , while he was in our Law-place , proximely . Let us see how ever , what he saith to it . 1. Hence ( saith he . ) it clearly followeth , that Christ obeyed not in each of our persons legally , but in the person of a Mediator , seing His due obedience & ours have so different ends , and a different formal-relation ( His being a conformity proximatly to the Law , given Him , as Mediator ) that they are not so much as of the same species , much less numerically the same . Ans. I think rather , that hence it clearly followeth , that Christ did indeed obey the Law , as it was the Condition of the Covenant of works , in each of the Elect's person legally : for though His Obedience and ours now , after faith , have far different ends ; yet His Obedience , as Obedience to the Law of works , had the same end that our Obedience should have had by that Law , viz. the fulfilling of the same , in order to the obtaining of a Right to Life ; and if not , to lose all . The Law , given Him as Mediator , taken in its latitude , is not the Law , whereof the objection speaketh ; for it speaketh of the Law of works , under which Adam was , and all his posterity in him , and under the breach of which we lay . And Christ's obeying , in the person of a mediator , doth not hinder His representing His own legally ; for He was such a Mediator , as was a Sponsor and Surety , and came in our Law-place , and undertook our debt . Therefore , though Christ's Obedience to the special Law , given to Him , as Mediator , was not of the the same kind , with the obedience , required of us ; yet the obedience He performed to the Moral Law , in our place & stead , and as our Surety and Sponsor , was the very same debt , we were oweing . He saith 2. Either this Obedience of Gratitude , is a duty , or not ; if not , it is not truely obedience , nor the omission sin : If yea , then that duty was made a duty by some Law : And if by a Law , we are now bound to obey , in gratitude , ( or for what ends so ever ) either we do all that we are so bound to do , or not ; if we do it ( or any of it ) then to say , that we did it twice , once by Christ & once by ourselves , is to say , that we were bound to do it twice , & then Christ did not all , that we were bound to , but half . Ans. We distinguish betwixt the Law , as the Condition of the Covenant of works ; and as a Rule of Obedience : A duty may be duty now , as required by the Law still in force , as to its commanding regulating power , and yet not be a part of the Condition of the Covenant of works , wherein we had failed , which Christ fulfilled , by giving perfect obedience to that Law , as the Condition of Life , to which we neither did , nor could give perfect Obedience : and all our Obedience now , though commanded by the same Law , is no fulfilling in whole , or in part , of the Condition of the Covenant of works ; and therefore can not be said thus to be done twice , but once , and that by Christ alone . He addeth , But what man is he , that sinneth not ? Therefore , seing it is certaine , that no man doth all , that he is bound to do by the Gospel ( in the time & measure of his faith , hope , love , fruitfulness &c. ) it followeth that he is a sinner , and that he is not supposed to have done all that by Christ , which he failed in , both because he was bound to do it himself , & because he is a sinner for not doing of it . Ans. As there is a difference betwixt obedience to the Law , and the performing the Condition of the Covenant of works ; so there is difference betwixt sin or failing in Obedience , and Violation of the Condition of the Covenant of works : as our Obedience now is not the performance , so our sinning is not the Violation of the Conditions of the old Couenant . Beleevers performed the Conditions of the Covenant only in Christ , which they could not do in themselves ; and therefore their sins now , though transgressions of the Law , are not counted Violations of the conditions of the Covenant of works , under which they are not . He saith 3. Yea the Gospel bindes us to that , which Christ could not do for us , as to beleeve in a Saviour , &c. Ans. And what then ? were these part of the Conditions of the Covenant of works ? If they were , Christ hath performed them , for He gave perfect Obedience ; and thereby hath freed us from that obligation . If they were not , neither can they now be required , as part of that Condition . He saith 4. The truth , which this Objection intimateth , we all agree in , viz. That the Mediator perfectly kept the Law of Innocency , that the keeping of that Law might not be necessary to our Salvation ( and so such Righteousness necessary in ourselves ) but that we might be pardoned for want of perfect Innocency , & be saved upon our sincere keeping of the Law of Grace , because the Law of Innocency was kept by our Mediator , and thereby the grace of the New Covenant merited , and by it , Christ , Pardon , Spirit & Life by Him freely given to beleevers , Ans. The truth expressed in the Objection , is very far different from this Sociniano-Arminian Scheme of the Gospel , which we have had often times proposed to us by Mr. Baxter , but never yet confirmed ; nor do we expect ever so see it confirmed . We have also , at several occasions , given our reasons against it , and need not therefore here repeat , or insist upon it . Last object . The same person may be really a sinner , in himself , and yet perfectly Innocent in Christ , and by Imputation , How or upon what occasion , this objection is used , Mr. Baxter doth not show , and therefore we cannot certainely know the true meaning and Import thereof . In one sense it may be very true , and yet in another sense it cannot be admitted . It is true , in this sense , The same person may be Inherently a sinner , and yet legally Innocent , through the Imputation of the Surety-righteousness of Christ. But it cannot be admitted in this sense , The same person is legally Innocent in Christ by Imputation ; for this were a Contradiction . What saith Mr. Baxtor to it ? Remember ( saith he ) that you suppose here the person & Subject to be the same Man ; & then that the two contrary relations , of perfect Innocency or guiltlesness , & guilt of any ( yea much ) sin can be consistent in him , is a gross contradiction . Ans. There is no contradiction , unless the matter be ad idem : & here it is not so ; for he may be guilty Inherently , as to himself , and yet innocent legally , as to his Surety . But if both be understood of a person , legally considered , I grant , it is a Contradiction ; for he , that is legally Innocent , cannot be legally guilty , in so far as he is legally Innocent , whether the Charge be particular for one sin , that is brought in against him , or for moe , or for all . He saith 2. But if you meane , that God reputeth us to be perfectly Innocent , when we are not , because that Christ was so , it is to Impute error to God. Ans. This cannot be their meaning : for they know , that God reputeth no man to be other-wayes , than he is . But yet it must be said , that God reputeth Beleevers , who have the Righteousness of Christ imputed to them , Innocent , as to the Violation of the Covenant of works , I mean , legally Innocent , and so , not guilty of the charge of sin , & death upon that account , brought in against them ; for they are so , being justified ; & therefore there is now no condemnation to such Rom , 8 : 1. & none can lay any thing of that Nature to their Charge vers 33. He addeth , But He ( i. e. God ) doth indeed first give , & then Impute a Righteousness evangelical to us , in stead of perfect Innocency , which shall as certainely bring us to glory . Ans. That God doth indeed Impute , that is , give & put upon our score an Evangelical Righteousness , that is , the Surety-Righteousness of Jesus Christ , revealed in the Gospel , in stead of our perfect & personal Innocency , which we neither had , nor could attaine to , & which shall certainely bring us to glory , being the Meritorious Cause thereof . But Mr. Baxter's sense hereof is a manifest Perversion of the Gospel : for thus he senseth it . And that is , He giveth us both the Renovation of His Spirit ( to Evangelical obedience ) & a Right by free gift to pardon & glory , for the Righteousness of Christ , that merited it , & this thus given us , he reputeth to be an acceptable Righteousness in us . Ans. Now that this is a clear perversion of the Gospel is manifest from these particulars ( beside several others else where touched ) ( 1 ) Hereby the Covenant of Grace is changed into a Covenant of works , only with a Mitigation of the Conditions . ( 2 ) Christ's Surety-righteousness is not Imputed to us , neither as our legal Righteousness , nor yet as our Evangelick-righteousness ; for at most it is only granted to be Imputed , as to its Effects . ( 3. We have no other Righteousness hereby properly imputed to us , but our own Inherent Righteousness . ( 4 ) Christ is hereby made of God unto us Righteousness , by being made of God Sanctification to us . ( 5 ) Hereby the immediat ground of our Pardon & Right to Glory , is not Christ's Surety-righteousness , but our own Inherent righteousness . ( 6 ) Christ hereby me●ited neither Pardon , nor Glory to be granted , as the Immediat fruites of His merites ; but He only merited the New Covenant , wherein these favours are offered upon new Conditions . ( 7 ) Thus Christ is made only a far off Mediating person , procureing new and easier termes ( which yet are as Impossible to us , till we be renewed by grace , as the old ) but no Redeemer , or Surety , suffering and obeying in the room and stead of any . ( 8 ) Thus are we justified by our own works of Evangelical Obedience ( 9 ) God is made hereby to repute a Right to Pardon & Glory , & our Imperfect Evangelical Obedience , to be an acceptable Righteousness , & the all of our Righteousness : all which are against the Gospel of the Grace of God , revealed to us in the Scriptures , as hath partly been discovered already , & will further appear by what will hereafter come to be spoken unto . CHAP. XVI . Mr. Baxter's Further opposition to the Imputation of Christ's Righteousness examined . WHat Mr. Baxter's opinion is , about the Imputation of the Righteousness of Christ , in order to our justification , we have hitherto been enquireing ; & though , in his book against D. Tully , while he is giving an historical relation of the Controversie , he plainely enough declareth , that he is of the judgment ( as to the maine ) with Iohn Goodwine : yet he there ( as we have heard ) so stateth the question , against which he disputeth , as the Orthodox will not owne it ; wherein he dealeth not so ingenuously with us , as Mr. Goodwine did . He will not deny , that there is a midway betwixt the Socinians , Papists & Arminians , on the one hand , & the Antinomians on the other ; though the Middle way , which he hath se● down in his Confess . pag. 152 153. &c. seemeth to me not be the just & orthodox way , but to incline more unto the Socinians &c. for all the Imputation , which he seemeth to owne , is nothing else , than what Papists , Socinians & Arminians , will subscribe unto : for ( beside what we have seen & examined above Chap. XIII . & XIV . ) in his book against Mr. Cartwright pag. 179. he hath these words . I have still acknowledged the Imputation of Christ's Righteousness , sanosensu . And what found sense is , he tels us in a parenthesis , that is ( saith he ) 1. per Donationem ejus fructus and 2. per adjudicationem justitiae nobis inde promeritae , that is to say , by giving us the fruits thereof & 2. by adjudging to us Righteousness , thereby purchased : which two seem to me , to be but one , the last being comprehended in the first : & so all the Imputation by him granted , is only in respect of the fruits thereof , which are given . And will not Papists , Socinians & Arminians yeeld unto this Imputation : Nay doth not Bellarmine come a further length , in the words formerly cited ? Mr. Baxter in his Catholick Theol. part 2. of Moral morks , giveth us here & there , while speaking of other things , without any apparent Connexion ( choosing this way rather , than to give us his whole sense of that matter , in one place together , which might have been some ' ease to such , as were desirous to know the same : but I know , he is at liberty to follow his own wayes & methods ) some hints of his mind ; and that rather of his dissatisfaction with the orthodox , and their manner of expressing their Thoughts & Conceptions , in this matter , than any full & positive declaration of his own Thoughts about the question . We shall , having seen & examined his own judgment , shortly here examine what he is pleased to say , in one place or other of that Book , so far as we can finde , & may be done without repetition , against our doctrine . Only we shall premit some few of his own words , in the Appendix to the Premonition p. 2. whereby we may see , how small the difference would appear to be ; & how little cause he had to write so much against the Orthodox , as he doth . He there saith . [ 14. No man is saved or justified , but by the Proper Merite of Christ's perfect obedience ; Yea and His habitual holiness & Satisfactory Sufferings , advanced in dignity by His Divine Perfection : 15. This Merite , as related to us , supposeth that Christ , as a Sponsor , was the Second Adam , the Root of the justified , the Reconciling Mediator , who obeyed perfectly with that Intent , that by His obedience , we might be justified ; & who suffered for our sins , in our room and stead ; & so was , in tantum our Vicarius poenae , as some phrase it , or Substitute , & was made a curse for us , that we might be healed by his stripes ; as He was Obedient , that His Righteousness might be the reason , as a Meritorious Cause , of our justification , which Supposeth the relation of an Undertaking Redeemer in our Nature , doing this , & in our stead , so far forth , as that therefore , perfect obedience should not be necessary to be performed by ourselves . And Righteousness therefore is Imputed to us , that is , we are truely reputed Righteous , because we , as beleeving members of Christ , have right to Impunity & life , as merited by His righteousness , & freely given to all penitent beleevers . And Christ's own Righteousness may be said so far to be Imputed to us , as to be reckoned & reputed the Meritorious cause of our Right & justification , as aforesaid . ] One might think the difference now to be little , or none ; but all this is but Sutable to what is already examined , and what might here further be animadverted upon , will occurre hereafter . He beginneth Sect. 8. n. 119. to speak against the Doctrine of Imputation , taught by the Orthodox . I shall yeeld to him , that Christ's personal Righteousness , Divine or Humane , Habitual active , or Passive , is not given to us , or made ours , truely and properly , in a Physical sense ; as if the same were transfused in & upon us . Yet , the same , being imputed to us , is made ours , more than in the meer Effects : for according to the Gospel methode , beleevers , being by Faith interes●ed in Him , have an Interest in His Surety-righteousness , as to its vertue , force and efficacy , or as the cause , and that morally and legally ; so that Christ and beleevers are one person in Law. No● do we hereby say ; That Christ's Merite & Satisfaction are reput●d by God , to be inherent in us , or done by us , in our own proper persons ; or that in a sence Natural we did all these things ourselves , or that God judgeth us so to have done , or that all the Benefites of Christ's Righteousness shall as fully and Immediatly be ours , as if we bad been , & done & Suffered , merited and Satisfied , in and by Christ. But we say , that Christ being a Surety , & putting himself in our Law-place , & putting ( as it were ) His name in our Obligation , being thereunto Substitute by , and accepted of the Father , His Satisfaction & obedience , being performed by Him , in our Law-place , as a Surety voluntarily taking on the obligation , is accounted , in Law and justice , to be ours , who beleeve in Him , to all ends and uses , that is , in order to justification , pardon , and Right to Glory ; and that , as effectually , as if we our selves , in our own persons , had done and Suffered all . When Mr. Baxter confoundeth and jumbleth these together , as if they were the same , he neither befriendeth Truth , nor us . Nor will it follow from our assertion , ( as he suppseth n. 123. ) that then we could need no Pardon : for though he , who is reputed to be Innocent , by fulfilling all the Law , in his own physical person , be reputed never to have sinned by Omission , or Commission ; & consequently to need no pardon : yet he , who is a transgressour , & consequently hath forfeited all right to the Reward , & is obnoxious to the Penalty , hath need of a Remission , through his Suretie's making Satisfaction ; & of a new Title to Glory , through his Suretie's Obedience . So that the Non-necessity of Pardon will no more follow from our doctrine of Imputation , than from our doctrine of the Satisfaction of Christ , whatever Socinians think , who plead as vehemently from free Remission against this , as Mr. Baxter doth , upon the same ground , against Imputation . But when any say , that Christ's Sacrifice satisfied for all our sins , that they may be forgiven ; & His Righteousness is Impu●ed , that we may also be accounted just , he thinketh , ( n. 122. ) that this is but either ambiguity ; or the fore-detected gross contradiction . And why so : for ( saith he ) if by justice , they meane reputed sinlesness , or perfection , then these two cannot stand together ; for he that is supposed a sinner is supposed not sinless , or perfect ; & he that is supposed sinless , cannot be supposed pardonable . Ans. By justice , or being accounted just we mean Righteous , or rectus in curia , in order to the Reward promised : and when full obedience is imputed to this end , we do not say , that God reputeth such sinless , that is , such as , in their own physical persons , gave perfect obedience ; for such indeed need no pardon : but that now God reputeth them such as are Righteous , and have Right to the Reward , through the perfect Righteousness of Christ Imputed : and this carrieth no shew of Repugnancy to pardon of sins , through the Satisfaction of Christ. But ( n. 123. ) he tels us , that some think to avoid the Contradiction by distinguishing only of the moments of Nature , & double respect of the same Mans Actions , saying , that we are first in order of Nature supposed to be sinners & pardoned , & then to be such , as moreover need the Reputation of Innocency , or Righteousness , which is added to pardon . What necessity there is for this curious distinguishing of Order & Priority , whether in respect of Nature or of Time , I do not yet see . And whether we say , we are first pardoned , & then reputed Righteous ; or first reputed Righteous , & then pardoned ( which would seem most rational of the two ) it is all one to Mr. Baxter , who equally argueth against both . But though I see no necessity of asserting any of these orders ( Save that though the first thing , that a wakened sinner is pardon & freedom from the Curse ; Yet it is more rational to say , the Reatus culpae first taken away , and not the Reatus poenae ) yet I see a necessity of asserting both the Imputation of Christ's Satisfaction , in order to our pardon ; & of His Obedience , in order to our obtaining Right to the Inheritance ( and both these Mr. Baxter comprehendeth in justification , as we shall hear ) or of both His Satisfaction and obedience , or of His compleat Surety-righteousness , in order to our obtaining compleat justification , & its Effects , or consequents , Remission of sins & Right to the Crown . But saith Mr. Baxter 1. He that is pardoned of all sins of Omission & Commission , is accounted Innocent & Righteous , as to any guilt of punishment , either of sense or loss . Ans. True he is accounted Innocent , or Righteous , as to guilt of punishment of sense ; yea or of loss , in so far as it is a punishment , or belongeth to the punishment threatned . But he is not accounted Innocent , that is , one that hath never sinned ; or one that hath never lest right to the reward : & therefore beside this pardon , he must have a Righteousness , in order to the Reward promised . He saith 2 , He that is after accounted Innocent & just from his first being to that houre , is judged never to have needed Pardon . Ans. But by the Imputation of Christ's Righteousness , there is no such account made , as if the man were reputed , or accounted one , that never sinned , from his first being to that hour ; but that now hath as good right to the Reward , as he could have had , if so be , he had never siuned , not only from his first being to that hour , but from the first to the last moment of being . We need not then notice what followeth , when he saith . And so they make God come with an after act , and condemne His own foregoing act of errour & injurie ; or at least to contradict it , and in the first instant to say [ I pardon this sinner ] & in the second to say , [ I now repute him one , that never sinned , nor needed pardon ] for , as we have seen , the Imputation of Christ's Righteousness hath no such Import . He tels us ( n. 125. ) of some , that say , that the Law , since the fall , obligeth us both to obey & to suffer , & not to one only ; else a sinner , bound to suffer , should not be bound to obey . Therefore Christ must do both for us . And this would seem to be a very Innocent assertion , & consonant to truth : yet he saith , This is too gross for any man to utter , that ever know what Law or Government is . Ans. And I had thought , that it had been too gross for any Christian to have denied this , who would not outstripe all the Antinowians , that ever were : for if it be thus , one of two must follow ; either that now after the fall , Adam & all his posterity are loosed from all obligation to obedience to the Law of God ; or that they are not under the curse . Neither of which , I suppose Mr. Baxter dar say : But , what saith he : do they mean , that as to the same act & time , the Law bindeth us to obey and suffer ; or for diverse acts and Instants of time ? Ans. In regard that , since the fall , nothing can be done , in perfect conformity to the Law , both may be said . Do they mean ( saith he further ) that the Law bound man both to perfection , & to suffering for perfection , or to suffering for sin ? Ans. We are speaking of the Lawes obligation now , since the fall : & it is certaine , that because the Law is now broken , we are obliged to suffer ; & that , because of that constitution , do & live , no man can have life , untill that Law be perfectly obeyed : but because this is Impossible for man , therefore it must be done by his Surety . He querieth againe , did the Law binde Adam , to obey & suffer , before he sinned ? Ans. No. Did it binde him ( saith he againe ) both to obey & suffer for his new sin , the next Instant ? Ans. What himself addeth is a sufficient answere to this , viz. That it did binde him to suffer for his old sin ( adde , & also for his new sin ) & yet the obligation to obey for time to come remained . But all this is beside the purpose ; for the maine thing is not yet noticed by Mr. Baxter viz. That Adam by his sin was obliged to suffer , & that yet there was no way for him to come to the promised Crown , but by perfect obedience to that Law : & that therefore neither he , or any of his posterity , can enjoy life , untill their Surety fulfill that Law for them , or undertake to do it : as they cannot be freed from Suffering , untill their Surety suffer the penalty for them , or undertake to do it . We need not speak so unaptly , as he supposeth we do , that is , say , that the Law commandeth lapsed man , not to have sin , or imperfect man , to have been perfect ; for we know , that were to binde to an Impossibility in Nature ; for sin existent cannot but be existent . But this we say , That by vertue of that Law & constitution , there was no way for lapsed man , to enjoy the Reward-promised , but by yeelding perfect obedience unto that Law ; and as this was Impossible in Nature ; so was it impossible for lapsed man to enjoy the Reward , & therefore the Lord provided a Surety , who should yeeld perfect obedience unto that Law ; & this perfect Obedience is made over unto the Beleever , & put upon his score , as well as the Sureties Sufferings are . But saith he , if Christ's perfect Obedience and holiness be imputed unto them from their first being , then they are reputed not lapsed , nor sinners from the beginning , & so not pardonable . Ans. There is no necessity for such a Reputation ; for this is not the end of that Imputation : It is Imputed , in order to their obtaining a Right to the Reward , which was lost ; & by vertue hereof , they do obtaine the Reward , as certainly , as if they had never sinned . Others ( he saith n. 126 , ) would come neerer the matter , & say , that we are reputed Righteous , as fulfillers of the Law ; & yet reputed sinners as breakers of the Law : & that though there be no medium in Naturals betwixt light & darkness , life & death ; yet there is betwixt a breaker of the Law & a fulfiller of it , viz. a Non-fulfiller ; & between just & unjust , that is , not just . ● Ans. I Finde Wolls bius in his Compend . Theol. Lib , 1. Cap. 30. § 15. full & plaine , as to this , who , in order to prove , that in justification , there is a Remission , or Abjudication of sins , & Imputation or Adjudication of a perfect Righteousuess : & that though these two benefites be the same , as to Time & Subjects ; yet they are really distinct , both as to their proper definitions , their proxime Causes , & proper Effects : & in clearing of the difference , as to their definitions , he tels us , that there is a difference betwixt not just & just ; not just & unjust ; not unjust & just : & that not just & just are contradictory ; that unjust & just are partly privative , & partly contrary ; & that not just , & unjust ; & unjust & just are diverse : as also , that unjust & just are not immediatly contrary ; for there is Medium betwixt them viz. Innocent , who is such an one , as is neither unjust , nor yet just : and that though now these two do not differ , as to Subjects ; yet of old they did ; for Adam in Paradise , before he fell , was innocent , but was not just ; for he was to obtaine this by perfect Obedience . Now. what saith Mr. Baxter to this ? He saith , this is meer darkness . As it seemeth all things are , that agree not to his Notions . But why ? There is ( saith he ) a Medium negative in a person , as not obliged , but none between positive & private , in one obliged as such , A stone is neither just , nor privatively unjust , nor a man about a thing never commanded or for bidden him . But what is this to the matter ? God's Law is presupposed : we talk of nothing , but Moral Acts. The Law forbideddeth omissions and Commissions ; both are sin . Ans. Though there be no medium betwixt positive and privative , in a person obliged , as to particular acts commanded , or forbidden ; yet there is a Medium , in such a person , in reference to the Reatus poenae , & meritum praemii . In reference to every moral act , Adam was either just , or unjust , i. e. either one , that obeyed , or one that transgressed ; but in reference to the punishment threatned & to the Reward promised , before he fell , he was neither unjust , that is , one that was a Transgressour , & reus culpae & poenae nor was he just , that is , one that had purchased the Reward ; but was in his way thereunto : & himself saith little less ( as I judge ) in his premonit p. 19. saying [ 3. But that Law giving life eternal only to obedience to the end of his time of trial , he merited not that life by Initial obedience . This was Initial Imperfect Righteousness , wanting perseverance ; but not a Medium between just & unjust , except as just signifieth the merite of life by persevering Righteousness to the last . And so , I never denied , but in a disobliged Subject , there is a Medium : Adam was not bound to do a yeers work the first hour ; & so was neither just , nor privatively unjust , as to the future yeers work ; but as to what he was presently obliged unto , he was either Righteous , or a sinner . ] Here upon the matter , is almost all I desire , or say . When a command is given to a person , to run so many miles in an hour , & a Reward is promised in case he do it , & a punishment threatned , in case he do it not ; while he is running , as to his present acting , he is not disobedient , but obedient ; & so , in so far is just , & not unjust ; yet in reference to the Reward , he cannot be called just , untill he hath finished the course , in the time appointed . So Adam , while standing , though he sinned not , yet he had not merited the Reward . Mr. Baxter replieth 1. He merited what Reward he had , viz. the Continuance of his blessings first freely given . Ans. That was not all the Reward , which was promised , whereof we are speaking ; for Adam was not yet in Patria : & howbeit himself was not clear , as to this , when he wrote his Aphorismes ; yet afterward , in his Book against Mr. Cartwright , pag. 19. he tels us , he became convinced hereof . 2. He raiseth dust to darken the aire by saying . That it is yet unresolved , what that was , by which Adam must merite Immutability & Glory : whether 1. Once obeying or Consent to his full Covenant . 2. Or once loving God. 3. Or conquering once . 4. Or eating of the tree of life . 5. Or persevering in perfect obedience to the end , that is , till God should translate him . But this dust falleth to the ground , when he addeth . That this last is most likely . And indeed it were much of his concernment , to prove , if he could , that all that was required of Adam , by vertue of that Covenant , was only one single act of obedience : for then his Notions about just & unjust , as to Adam , would have some ground : but till this be done , all he hath said is to no purpose . 3. He saith , That he maintain●th , as well as we , that Christ hath not only satisfied for sin , & merited pardon ; but also merited immutable Glory . Ans. But we say further , that He merited pardon & Immutable glory , not by His death & sufferings only , but by His whole Surety-righteousness , consisting in Active & Passive Obedience , whereby He paid our whole debt . But he willeth us to consider . 1. That Adam's not doing that which was to merite glory , was sin of Omission , and to pardon that Omission is to take him as a Meriter of Glory . 2. Therefore it must be somewhat more , than he forfeited by that Omission and his Commission , which cometh in by Christ's merite above forgiveness . 3. That Christ merited all this by his active , Passive & habitual Righteousness , by which he merited pardon . 4. That it was not we , that merited in Him , but He to give it to us only , in the termes of a Law of Grace . Ans. ( I ) To pardon that Omission in Adam , was not to take him , as a Meriter of Glory ; but only to take him , as one that was free of the obligation to punishment for that Omission . It is false then , to suppose or say , that one pardoned , as such , is taken to be one that never sinned ; for the contrary is manifest ; & to take Adam , as a Meriter of Glory , is to take him for one , that never sinned ; yea , & for one , that fulfilled his course of obedience ; which can never be supposed of a pardoned man , as such . ( 2 ) That by Christ's Merites the Elect obtaine more , than what Adam forfeited ( to speak so ) I shall easily grant ; but notwithstanding thereof we stood in need of more , than of meer forgiveness , even of a Right to what Adam lost the expectation of ; and in order to this , the Law was to be fulfilled ( 3 ) I yeeld the 3d. ( 4 ) Though we need not say , that we Merited in Him , yet we say , That Christ merited , as a Publick Person , representing His own , & as a Sponsor and Surety , coming in their Law-place , and taking on their whole debt , both as to punishment deserved , and Duty required . And I see no warrand to say , that Christ only merited to give it to us , only on the termes of a Law of Grace : for this would make Him no Sponsor , or Surety , nor to stand in the room of any ( which yet he granteth n. 130. ) but only hold Him forth , as a third unconcerned person , no wayes related to them ; & like a man buying a Bond or Obligation from a Creditor , whereby he may be in case to distress the debtor , and call for payment in his owne way and time . Whereby the whole tenor of the Covenant of Redemption , between Jehovah & the Mediator , is altered ; the Mediator's Place & Relation to those , for whom he died , is changed ; His Righteousness of Active and Passive Obedience is made to have no necessary respect unto the old Covenant & Man's Obligation . He is supposed to have merited & bought all for Himself immediatly : He is supposed to have died for all : & that the New Covenant , or Caw of Grace is wholly of Him. To none of all which , I can assent . He saith next ( n. 127. ) that some come neerer & say , that to punish and not reward are all one ; & so the respect , that sin hath to the deserved punishment needed Pardon and Satisfaction ; but our deserving the Reward needed Christ's perfect obedience to be Imputed . What saith he to this ? He granteth , that there is some what of truth here ; but ( saith he ) there are errors also that lye in the way ; and so he willeth us to remember 1. ( without a 2. or 3. ) that man can have nothing from God , but what is a meer gift , as to the matter , though it be a Reward , as to the Order & Ends of Collation . Ans. True ; what then ? And in this case ( saith he ) punishment is damni , as well as sensus ; & so the loss of the Reward is the principal part of hell , or punishment , Ans. That there is poena damni , as well as sensus , I grant ; but I am sure , the punishment , threatned to Adam , was more than the meer want of what was promised ; otherwayes we must say , that Adam was punished before he fell ; because even while he stood , he had received the Reward promised ; so that poena damni is some other thing , than the meer want of the Reward ; even the want of that , which man had already in his possession , together with the hopes of what was promised . The faithful , yet living , are not pof●essed of the Reward of Glory ; yet it may not be said , that they have the principal part of hell , being delivered there from . So that all this is but loose Sophistrie from the word loss . What more ? So that ( saith he ) if Christ's death hath pardoned our sins of Omission , we are reputed to have done all our duty . Ans. Passing the Impropriety of speach here , we say , that it is manifestly false , as appeareth from what is said . And if so ( saith he again ) we are reputed to have merited the Reward . And. This is also false , as is shown . And if he pardon our sins ( saith he more-over ) as to all punishment of sense & loss , he pardoneth them , as to their forfeiture of heaven , at a gift , if not as a Reward . And. Neither can this be granted ; for there is more required to the taking away of the forfeiture of heaven , if by this nothing else be meaned , than a giving of a Right to heaven , whether as a Gift , or as a Reward , than to the taking away of all punishment , whether of Sense , or of Loss , as such : as for example , when a King covenanteth with his own Servant , whom he hath already advanced to great honour & dignity , and promiseth him far greater honour , if he will work one day to end , in sueh an Imployment ; & if not , threatneth to deprive him of all he hath , & to cast him in prison , untill he die : This servant faileth & performeth not the condition , and therby hath both forfeited what he was in hope of , and what he had , and is now obnoxious to perpetual Imprisonment : when the King 's own Son goeth to prison for some time , to make Satisfaction , and thereby deliver the Servant from perpetual Imprisonment , he doth not thereby deliver him from his loss , so as to give him a right to the far greater honour promised : though he deliver him from the punishment of constant Imprisonment : Yea it may be a doubt , if he thereby procure his restauration to his former state : but in order to this , and to the end , the servant may get the Reward promised , beside his going so long to prison in the servants room & stead , that he may be delivered from the punishment , he must also , in his room & stead , performe that daies work . We say that Remission of sin is a consequent , or at most , but a part of justification ; because a man may be for-given , & yet not reputed never to have broken the Law. To put away guilt , and to make one Righteons , are two things . This is most clear ; yet Mr. Baxter saith ( n. 128. ) Still confusim . Which is wonderfull ; where , I pray , must the confusion lye ? Is it in this , that we say , Remission of sin ; is , at most , but part of justification ? Doth not himself say as much hereafter ( n. 208. ) when he saith , that our first constitutive justification , is in its ( own Nature , a right to Impunity , & to life , or glory ? Now this Right to Impunity , is the same with Remission ; but a Right to life , or glory is something more . Is it in this , that we say , a man may be forgiven , and yet not reputed one , who never broke the Law ? That , I am sure , can be no confusion and contradiction : for it is a contradiction to say , that a man is pardoned , and yet reputed one , that never broke the Law ; for pardon is of a breach of the Law. What saith he , to make out this alleiged Confusion ? Guilt ( saith he ) is either of the fault , as such , or of the punishment , & of the fault only as the cause of punishment : If all guilt , both culpae & poenae , were done away , that person were reputed positively righteous , that is , never to have omitted a duty , or committed a sin . ] Ans. But do we say , That pardon taketh away the Reatus culpae , in it self ? His own following words , may partly be our answer . But indeed ( saith he ) when only the Reatus poenae ( & culpae quoad poenam ) is done away , the Reatus culpae in se remaineth . And this Christ himself never taketh away , no , not in heaven , where for ever we shall be judged , once to have sinned , & not to be such , as never sinned . Where is now the Confusion Mr. Baxter spoke of ? But yet , I suppose , he is in a mistake , when he saith , that the Reatus culpae cannot be taken away ; for it must be taken away , legally , or there shall be no justification , though it can never be taken away Metaphysically ; & the same may be said of the Reatus culpae it self , seing it will alwayes be true , that they did once deserve punishment , & are not such , as never deserved punishment . He addeth ( n. 129. ) that , which to him , is the Core of our errour , [ That we ●hink , we must be justified in Christ , by the Law of Innocency , which justified Christ Himself : & that we are quite , or washed simply from all guilt of fault as well as Obligation to Punishment . ] But neither of these do we say , as hath been frequently shown . We are justified by the Law of Grace , & by faith ; yet we say with Paul , that the Law is not made void by faith , but established : the Law of Innocency must be fulfilled , but it is not fulfilled by us , but by Christ ; & His Righteousness is Imputed to us , and received by faith ; and we thereupon are justified , & receive Remission , and Right to Glory . We do not say . That Adam's Law meant , do this by thyself , or by Christ , & thou shalt live : yet we say , that that Constitution of God , do this and live , must as well be established , as this ; Cursed is every one , that continueth not in all things written in the Law and that , as by vertue of this Christ our Surety was to die the cursed death ; so by vertue of that , He was to fulfill all Righteousness . He 〈…〉 next ( n. 130. ) that the truth , which we grope after , and must reconcile us all , is as followeth . ] As if all the Reformed divines almost had been hither to but groping after the truth , like blinde men groping for the wall ; and he and possibly two or three moe , had their eyes opened to see the truth . His discourse here is too long to be rehearsed , that it may be examined ; a few observes upon it may suffice . ( 1 ) He saith , Christ , in His sufferings did stand in the room of sinners , as their Sponsor . Ans. Then His Satisfaction to justice must , in due time , be reckoned on the score of such , in whose room He suffered . Why will he not say this also of Christ's Obedience ; seing both were performed by Him , in His estate of Humiliation , & as the Surety of the Covenant ? Was He not made under the Law , as well as under the Curse ? And was He not made of a woman , given and born to us ? But neither can we say , That Christ stood in the room of all sinners , as he supposeth . ( 2 ) We saith . That Christ acquired a Right first to Himself of giving out the purchased benefites , to sinners , by a new Law , viz. by what He suffered & did . Ans. This is denied , as not yet being confirmed ; and it destroyeth His being a Sponsor and Surety , and saith , He was not born to us , nor died for us ; but to and for Himself , And yet I deny not , that Christ hath gote all power , and is the General dispensator of the blessings of the Covenant purchased . ( 3 ) He saith , Had Christ antecedently done all , that He did in our person , & we in Him , in Law sense , the thing its self , with its inseparable consequents & effects , had been all ours , ipso facto . Ans. There is no necessity for this ; seing Christ was not thereunto appointed by us , or conjunctly obliged with us , in the first Covenant ; but after we were broken , did , of His own accord , put His Name in our Obligation , and came in our Law-place , & so was made sin for us , that we might be made the Righteousness of God in Him. ( 4 ) He speaketh of these benefites being given us , upon termes & Conditions . But we shew before , and here-after will have occasion to do it more fully , of what Nature , these termes and Conditions were ; and that they are not such , as He meaneth . ( 5 ) He saith . What is given by the New Covenant , we have title to upon this account , because it was purchased by the perfect merite & sacrifice of Christ ; & so given us by Him , and by the Father . Ans. According to Him , the Right , that is had thus , is but remote & common to all , even to such as perish ; & therefore can hardly be called a Right ; but the only Right is had , is by our performance of the termes and Conditions : for he saith ( n. 137. ) that Glory is given as a Reward for our beleeving , and performing the Conditions of the Covenant of Grace . ( 6 ) He saith , we deserved punishment & Christ was punished in our stead , that we might be forgiven : we had forfeited life by sin , & Christ merited life for us by His perfection . Ans. And why will he not say , that Christ did this last , as well as the first , in our stead , seing hereby the freedom of the Gift can no more be weakened , than pardon by the other . What followeth hath been spoken to already . He granteth ( n. 132. ) That not to punish , & to reward are different : yet he saith , not to have the Gift is to be punished ; & so , non-donari here is puniri materially : & that it is the same Righteousness of Christ , which meriteth our Impunity , quoad damnum & sensum , & which Meriteth our Right to the Gift of life , both sub ratione doni , as a Gift , & sub ratione Condonations , as a forgiveness of the forfeiture , & of the poena damni : And then addeth , That so there is here no room for the conceite , that Christ's Death was only to purchase pardon , & His Righteousness : to merite life ] Ans. We have said before , that we need not be so curious here in distinguishing , if both be granted to make up a Compleat Righteousness , to purchase both , we have all we desire : and from what hath been said formerly , it is manifest , that both are requisite ; & Mr. Baxtor granted as much before , as we see in the foregoing paragraph Note 6. Nor saith Mr. Baxter any thing here , to invalidate what we have said . Sure , not to have this Gift was no punishment to Adam , before he sinned , what-ever it might be said to be after his sin . Nor is forfeiture of that properly , which a Man never had , neither in Right , nor in possession : And therefore Adam could not be said properly ( nor we in him ) to have forfeited glory ; but only that blessedness and felicity , wherein he was created , and that Righteousness , that was concreated : So that beside the taking away of this forfeiture , there will be a Righteousness of Obedience requisite , according to that Constitution , do this & live , in order to the obtaining of a Right for us unto the life of Glory . And to this he assenteth in end , when he saith , That the same Merites of Christ's Active & Passive & Habitual Righteousness , do causo our Glory . For we do not separat them : Nor need we curiously enquire , whether Christ's Suffering were first Satisfactory , & then Meritorious ; & His Obedience first Meritorious , and then Satisfactory , as he speaketh : it being sufficient to us , that both made up a compleat Righteousness performed for us , by Him , as our Surety , coming in our Law-place , whereby justice was satisfied , and life merited . Nor need I say ( as he supposeth n. 135. too many hold ) That heaven is our Reward , for our perfection of Holiness and Obedience in and Christ ; more than that pardon is our Reward for our Satisfaction in & by Christ. Yet as Christ satisfied as a Sponsor , in the stead & room of sinners , as he confessed ; so it may be said , that Christ obeyed , as a Sponsor , in their room & stead : & that as the one was requisite for purchase of pardon ; so the other was requisite for purchase of Glory : and that as we must be Interessed in the one , imputed to us & received by faith , to the end we may be pardoned ; so we must be Interessed in the other imputed to us , and received by faith ( both being Integral parts of one compleat Surety-righteousness ) to the end , we may have a Right to Glory . Nor can I say with him ( Ibid. ) That eternal life is ours , by Christ's free Gift as a Reward to Christ , for His own Merites : for then , we could not say , that Christ suffered properly in the roome of any , as their Sponsor ; and this would take away that fundamental relation betwixt Christ & the Chosen ones , that were given to Him of the Father ; and for whose sake He sanctified Himself & was made a Curse , & made under the Law , and became the Father's Servant , and was made a Surety Blessings came through Christ , as the appointed Mediator , not from Him , as the principal Donor ( speaking of Him , as Mediator ) The blessing of Abraham cometh on the Gentiles , through Iesus Christ Gal. 3 : 14. The God & Father of our Lord Iesus Christ , blesseth us with all spiritual blessings , in Christ , according as He hath chosen us in Him ; & hath predestinat us unto the Adoption of Children , by Iesus Christ ; & hath made us accepted in the Beloved Ephes. 1 : 3 , 4 , 5 , 6. It is God , who saveth us according to His mercy , by the washing of Regeneration , & the renewing of the Holy Ghost , which He shed on us abundantly , through Iesus Christ , our Saviour , that being justified by His grace , we should be made heirs , according to the hop of eternal life Tit. 3 : 5 , 6 , 7. Christ is the way to the Father Ioh. 14 : 6. God was in Christ reconciling the world to Himself 2 Cor. 5 : 19. Yet it is true , that Christ is now exalted as King and Prince , and giveth the Crown of life , Revel . 2 : 10. as the great Administrator and Executor of His own Testament ; yet not as if He had purchased all these things firstly , or primarily to Himself , and were now become the Sole or Principal Donor : for this doth overturn the tenor & forme of the Covenant of Redemption . He tels us ( n. 141. ) That Christ's Righteousness is made ours , as our sinnes were made his . Which is all that we desire . We grant that Christ never had the Reatum culpae , in it self : & he saith , that sin was Imputed to Him , as to the punishment deserved , that is , He assumed the Reatum poenae . But sure , the Reatus poenae , being a dueness of punishment , because of sin , He could not come under this Obligation , unless the Reatus culpae had been Imputed to Him , not in it self physically , but juridically , in ordine ad poenam . And accordingly we must have the Righteousness of Christ , in order to its Effects ; and this is more , than to have the meer Effects themselves , as he saith : & we shall grant to him , that we have it not , in the relation of a Meritorious cause to all uses ; if he will grant to us , that we have it , in the relation of a meritorious Cause , to those uses , which God accepted it for ; & hath assigned to it in the Gospel ; as he seemeth to grant ibid. Though we do not assert such an Imputation , as he calleth the rigide sense thereof ( n. 142. ) whereby God is supposed to repute us to have done that in & by Christ , which we never did by Him : yet we see no reason , why we may not say , that God judged Christ , to be the publick legal person : yea himself in the appendix to his Premonition , yeeldeth that Christ may be called , our Vicarius poenae , or Substitute ; And when we say , He is a Publick legal person , we say not , that He is as many persons , as there be redeemed sinners in the world , as Mr. Baxter speaketh ; but that He was such a publick legal person , as did represent in Law all that were given to Him , as their publick Head & Surety . And what he saith ( n. 143. ) of the various sorts of Sureties ( some of which are very Impertinent , as the 3● for no man calleth an Agent a Surety ; & the 5. for no man calleth a pay-master , who is the debtors Instrument , servant , or delegat , a Surety ) doth not much help him , seing there are no such Sureties among Men , nor no manner of Suretyship , that can quadrat with Christ's Suretiship , in all things : and therefore it is to no purpose to say , Christ is not such a Surety , as is among men , in this , or that , or in the other respect , therefore He is no Surety at all . He is such a Surety , as is not in all things like Sureties among men ; & yet in some things , every sort of Surety among men , may carry some resemblance to Him. See for this Mr. Gillespie's late piece on the Covenant of Redemption ; where the Reader will finde much Satisfaction in this matter . I finde no more spoken to the Doctrine of Imputation , in this place , by M. Baxter , that calleth for any particular Notice : for we say not , as He hinteth ibid. that Christ was our Instrument , or Delegate : yet we may say , He was our Surety , that did all in our legal person : for He did substitute Himself in our Law-place , & in so far suffered , in the Law-person of beleevers , as well as in their Nature . We come next to Sect. 9. pag. 73. Where Mr. Baxter proposeth an objection , that those of his minde do use viz. If we had fulfilled all the Law reputatively by Christ , as our legal person , we could not be bound to further Obedience to it . This is founded ( if it be directed against the Orthodox , & not meerly against the Antinomians ) upon the mistake of the true meaning of these words , as our legal person & Reputatively . When we speak of Christ's being our legal person , we mean His becoming our Surety , and putting His name in our Bond , and satisfying the Law , as our Surety , in our room & stead : and that therefore , all His own , being now united to Him by faith , are dealt with , as if they had fulfilled the Law themselves ; Christ's fulfilling of it , being now imputed to them , and received by faith , unto the ends , for which it was ordained ; that is , to be accounted theirs , and reckoned on the● score , in order to the obtaining of the Reward promised to Adam , on Condition of perfect obedience . This being so , it is manifest , that hence it will not follow , that beleevers are not now bound to obedience to the Law. What saith he we answere hereunto ? That we are not bound to obey to the same ends , as Christ ; that is , for Righteousness , or justification , or Merite : but in gratitude . It is true , Beleevers are not now bound to obey the Law , for that end , that Adam was obliged to , that not being now possible , and the Lord not requiring it , for that end & purpose , that we should purchase the reward of life to ourselves thereby , & have a Righteousness , whereby we may be justified , by the Righteous judge , and purchase or merite to ourselves the Reward : but , among other ends , to declare our Thankfulness unto God , & to set forth His Glory . What saith he to this answere ? He judgeth it to be a yeelding of the Cause , & ignorantly to destroy our own , for 7 or 8 reasons . 1. This is to say , that when a Man is reputed to have fulfilled all the Law ; yet it is to be reputed unfulfilled , as to certain ends ; as if he fulfilled all the Law , that fulfilled it not to all due ends . Ans. This is , as if one should reason from our saying , that Christ bore the whole Curse , and yet beleevers are not freed from Fatherly chastisements ; that this is to say , That he bore all the Curse , that did not bear it under all Considerations , & as to all effects , that might passe under other Considerations , & accordingly be endured for other ends & Advantages . ( 2 ) Beleevers are reputed in Christ to have fulfilled the Law , in order to the obtaining of the Crown ; and in reference to that , to have fulfilled the Law to all due ends , but not to have done it in themselves , or in their own Natural persons . Nor is the fulfilling of it by their Surety imputed to them , to exeem them from under the Authority of God & of His Law ; far less particularly to exeem them , from testifying their Love & Gratitude , by endeavouring after Obedience to the Law , upon Gospel-Principles , & Grounds , & upon Gospel-motives , & for Gospel-ends . 2. Or ( saith he ) as if the Law obliged one man to fulfill it twice over , for the same lefes time ; once simply , & in all its obligations , & another time for other ends . Ans. This is denied ; neither followeth it from what we say . Because we cannot fulfill the Law once , to which we were obliged ; there-for must Christ fulfill it for us , to the end we may enjoy the promised Reward : And His fulfilling of it for this end , doth not make us Law-less , far less exeem us from Obedience for other Gospel ends , to which Adam in Innocency was not obliged . Or 3 ( saith he ) as if the Law required any more than absolute perfection , Ans. We do not say , that it doth : But all our Obedience , with all the superaddition of new ends , is most Imperfect . 4. Or ( saith he ) that absolute perfection had not been in Christ's holy Obedience . Ans. Neither doth this follow-from what we say , more than from what himself saith ; Yea not so much : for he maketh our Gospel-Obedience , a perfect Righteousness , which we may lean to , & plead for our justification & Salvation upon . Or 5. ( saith he ) as if there were any Obedience , whose end is not Righteousness & justification , against the charge of the contrary disobedience . Ans. This is but vanity , for neither is it denied , nor is it any thing to the point ; because the Righteousness spoken of is a perfect Righteousness , answerable to the Covenant of works , as the condition of life : And who ever performe Obedience , with such an eye & designe , & for such an end , shall in end meet with a sad disappointment , be their diligence & attainments what they will. 6. ( saith he ) And is not gratitude an end , & a thing commanded by the Law ? If we obeyed perfectly in Christ , we were perfectly thankful in Christ. Ans. It will only follow , that we were perfectly thankful in Christ , in order to the obtaining of the reward ; but not so , as if we in our own persons , were no more obliged to endeavoure thankfulness . 7. ( saith he ) But if they say , That Christ fulfilled the Law only made to Adam for us , & not his own Law of Grace , & therefore , that he obeyed for us only to the ends of that Law. Sure this is the thing that himself will say , or he must say , that Christ fulfilled no Law for us , in our stead . But what answereth he ? If the ends ( saith he ) & matter of that Law be fulfilled by us in Him , our Obedience to any other must be needless ; for he that is supposed never to have sinned , needeth not use any meanes for pardon or remedie . Ans. We say not , That the Law was fulfilled by us , in Him ; but that He fulfilled the Law , as a Surety , willingly putting His Name in our obligation , & undertaking our debt : And from the Imputation of this to us , it will never follow , that we are thereby , or can be , supposed never to have sinned . What next ? By this rule ( saith he ) Christ only fulfilled the Law for Adam & Eve ; & for us only as we were in them , which is only virtually , & not actually at all , but not at all for us , according to any obligation , that ever fell upon our persons . How proveth he this ? For 1. ( saith he ) we were never personally bound to perfect , personal , perpetual Obedience , as the Condition of life for that Covenant , as to the promise & condition , ceased before any man was born . Ans. That Covenant , I grant , ceased to be the way to life , as it was to Adam at first ; because it became a thing impossible ; yet , as Adam fell under the Curse of that broken Covenant , so did all his posterity fall with him & in him : hence when his posterity come to be existent persons , they are Children of wrath , & are under the Curse of that Covenant ; and all their Actions , afterward committed , are further sins & violations of that Covenant : for we may not think , that Adam , after his first sin , was not in case to violat that Covenant any more : And though before any man was born , the new Covenant , or Gospel was promulgat ; yet , notwithstanding thereof , all men were born under the Curse of the first Covenant , and were never delivered from under that , untill they closed with the termes of the second Covenant , or Covenant of Grace . But he saith 2. All the duty in the world , which we are bound unto , is to be done for Euangelical ends , for recovery , grace & unto gratitude . Ans. And was not Adam before the fall also bound unto gratitude ? But he possibly meaneth gratitude for Redemption , yet he hath proved , that all the world , Heathens , I meane , & such as never heard of the Gospel , are obliged to Gratitude , upon the account of Redemption : or that all , that is required of them , is to be done for Gospel ends . But in all this , I am little concerned , who see no necessity of restricking Christ's obedience so . 8. He saith . That we see not , that our own answere implieth the truth , of what he and others assert ; and is the same which they give but our cause is uncapable of . What then saith he & his ? We say ( saith he ) that Christ did indeed most perfectly obey the Law of Innocency , so far for us , & in our stead ( though not in our persons ) as doing that , which we should have done & did not ; & hath merited for us a better Covenant , which obligeth us not at all to obey for the ends of the first Covenant viz. that our perfection might be our Righteousness , or the Condition of life ; but only to obey for the ends of the New Covenant , for the obtaining & improving of recovering grace & Salvation by Christ freely given us , which we ourselves must do , or perish . Ans. ( 1 ) If Christ obeyed for us , and in our stead , I see not , why he may not be said to do it , as our Surety , and so in our Law-person , seing , according to our Common discourse , the Surety & Principal debtor are one person in Law. But about ambiguous termes , we need not debate . It is of greater moment to differ , as to this , that he thinketh the us compr●hendeth all persons , Elect & Reprobat . ( 2 ) That Christ did merite the New Covenant , is no where said in Scriptur● ; & yet this is all , that Mr. Baxter here mentioneth , as merited by Him. ( 3 ) I think , he is as much concerned , as we are , to loose his own difficulties , formerly proposed : for . 1. How can He be said , to have fulfilled all the Law for us , that did not fulfill it to all due ends ? 2. Can the Law require more than absolute perfection ? 3. Was not absolute perfection in Christ's holy Obedience ? 4. Is not gratitude an end required in the Law of Innocency ? 5. If Christ fulfilled only the Law of Innocency , did he not fulfill the Law for Adam & Eve only , or for us , as in them &c. Let him answere these himself , and he shall help us . Next ( n. 190. ) he bringeth some in saying . That we may as wel say , that man must not die , because Christ died for us ; as not obey because Christ obeyed for us , & then tels us , that we strangely use their reason against ourselves , & know it not . But what if this be his mistake ? Let us hear his reason . For we say ( saith he ) that we must die , because we did not perfectly either obey the Law , or suffer all its penalty , by Christ , as our legal person ; but he suffered only to satisfie justico in tantum , to this end , that man himself suffering death & temporal afflictions , & obeying the Law of grace , might be saved from all the rest of the punishment . But if we had so fulfilled the Law , as afore said , by doing or suffering , we could not have died , or suffered the least affliction , as a penalty ; for all punishment , in the essence of the relation is for sin . Ans. Though I had rather say , That Christ Suffered & Obeyed for His own , & in their stead , as their Surety , willingly undertaking the debt , that they were under , than that we Suffered & Obeyed in Him : yet it may be , they who speak so , are far from that meaning , that Mr. Baxter putteth on their words : & when they call Christ our legal person , they mean no more , than that he was a Surety , or a publick Person . ( 2 ) Though he suffered not to deliver His own from temporal death ; yeth he did bear the Curse , & satisfied Vindictive justice , and left nothing of that for them to suffer : & what chastisements they meet with , yea & death it self is made to work together for their good . He bringeth them in againe ( n. 190. ) saying . It is more Inconvenient to say , that Christ was perfect in our person , than that He satisfied in our pe●son , & we by Him ] And here possibly the same mistake is but continued . But , as he taketh it up , he thinketh that hereby the Gospel is subverted . Ans. The whole dependeth upon the Explication of these words , in our person . Mr. Baxter thinketh that these words , in our person in a Law sense , import , that we payed all in Christ , as a man payeth a Summe of Money by his servant , whom he sendeth to carry it ; or some such thing . And if this be not their meaning , who use this expression ; all this outcry is to no purpose ; and is only a fighting against his own imagination , & a meer striving about words : yet he granteth , that we may fitly say , that Christ suffered in the person of a sinner ; but he bids us mark the sense , saying 1. Suffering as penal belongeth to a sinner as such ; but Satisfaction is an effect of Christ's Suffering , which resulteth not from the meer suffering , nor from the person of a sinner ; but from the will & Covenant of God , made to that excellent person , who was God & perfect man , Well , what next ? 2. Note 2. ( saith he ) that it is not any other mans person , that we mean , that Christ suffered in , but His own . Ans. And no man ever dreamed , that He either did , or could suffer , in any other man's physical person . But seing He was made sin for us , & so died in our room & stead , why may He not be said to have died in our Law-person ? If a pledge , or hostage , suffer for those he standeth for , may not he be said to suffer in their Law-person ? If a Surety be put in prison for the debtor , may he not be said to suffer in the debtor's Law-place , & in his person in Law-sense ? He addeth . And we mean that He took upon Him the person of a sinner ; in as much as He consented to suffer for sin . Ans. This is good , & we accept of it cheerfully in tantum , for it explaineth to us , in part , the meaning of these words , He made Him sin for us ▪ And so ( he addeth ) personating here is not meant beco●ing any other mans person in Law-seuse ; so as that other legally suffered what he did ; but it is only his own persons becoming a sufferer , in the stead of sinners , for their sins . As the Apostle saith . He was made sin for us ; that is , so far by Imputation , as that he undertook to suffer what sinners suffer , & for their sins . Ans. But when Christ came in the Law-place of sinners , & did substitute Himself , in their room , & suffered what they were obliged to suffer ; sure , He took on their person , in a Lawsense , & they , for whom He suffered , can be said , in His , & in His Fathers designe , so far legally to have suffered , what He suffered , as never to be made to suffer the same themselves . But he seeth , that this is but a wordy Controversie ; & therefore to free the matter of ambiguity of words , he ( pag. 77. ) addeth several things , as 1. That as we hold , that Adam was the Natural Root or parent of Mankind ; so also that Christ was the foederal root of all the saved , & in several respects ( though not all ) a second Adam . Ans. We hold , that Adam was not only the Natural Root , but he was also the federal Root of all mankinde : for the Covenant was made with him , and with all his posterity in him : and hence it was , that all sinned in him , & fell with him , in his first transgression . Rom. 5 : 12. 1. Cor. 15 : 20 , 21. He addeth . 2. Adam was but one single Natural person , nor did God ( by err●ur , or arbitrary reputation ) esteem or account Him to be any other , than he was . None of our persons were distinct persons in Adam , nor those persons , that now they are . Therefore we were not so personally in him , at his fall . But all our persons are in time & mediatly by our progenitors derived lineally from him , not as having been persons existent in him , but being persons caused remotely by him . Ans. Adam , it is true , was but one single Natural person , in a physical sense ; yet in a Law-sense , as he was constitute the federal Head & Root , we were all that one Adam , or he was us all , representing all ; & so did God esteem , or account him , not by errour , but by a Right Reputation , founded on His own Constitution . ( 2 ) None of our physical persons were distinct persons in him , yet our legal persons were in him , when he represented us all , as a federal Head. ( 3 ) We know , that our physical persons were only seminally , or virtually in him ; & we grant also , that to be only virtually in Adam is terminus diminuens , as to personal inexistence ; but I know not , how we could be personally in-existent in him , even when existent in a physical sense . But all this taketh not away that federal inexistence , whereby , in a Law-sense , we were in him , as our federal Head & Root . But , it seemeth , Mr. Baxter doth not acknowledge this , because he maketh our Natural relation to Adam to be the only reason of out partaking of his sin . We do not deny our Natural Interest in Adam , but we superadde to it this federal Interest . He saith . It is our Natural relation to Adam , supposed in God's Law , which is the reason of our participation in his sin & not any will or judgment of God , without or beyond our Natural Interest ; for else it should be God , most properly , who by His arbitrary Imputation , should either make us sinners , or repute us such , when we are none . Ans. I have granted , that we have a Natural relation to Adam , but I adde , that that is not the sole ground or reason of our participation in his sin ; but the federal relation , with the Natural relation . And hence it doth no way follow , that God doth properly make us sinners , or repute us such , when we are not , by His arbitrary Imputation : for this Imputation , being founded upon this double preconstituted relation , cannot be called meerly arbitrary ; nay , nor could it be so called , though it were said to be solely founded upon this federal relation , more than when it is said to be grounded upon the Natural relation . Though in another sense , it might be so called as well , when said to be founded on the Natural , as when said to be founded on the federal Relation , God being the free Author & Constitutor of both . 3. He addeth . So Christ is , though not the Natural , yet the federal Adam & Root of Beleevers : When he satisfied & merited , we were not in Him , either as in Adam seminally , as in a Natural Generator , nor as existent persons ; nor did God falsly so repute us to be . But He was then the Cause ( materially ) or had that virtus effectiva , which would justifie & Sanctifie & Glorifie us in due time . Ans. Christ , it is true , is no Natural ; but a federal Root ; & so keepeth Correspondence with the first Adam , a federal Root . ( 2 ) It is true also , we were not in Christ , when He satisfied , as in Adam , seminally , as in a Natural Generator : but yet the Elect were in Him , in a more noble & supernatural manner , as given of God to Him , & as undertaken for by Him , when He did substitute Himself in their Law-place , & became their Surety . ( 3 ) If Christ had only been the material cause , as having that virtus effectiva , how could He be called their federal Head ? or how could they be said to be chosen in Him , before the foundation of the world ? It was the nature of sinners ( saith he ) though not a sinful Nature , which He assumed : But that Nature , which He undertook , was existent in His Individual person , & no other individual person was existent in His existent personal Nature . What then ? So that ( he addeth ) when we say it was the common Nature of Man , we mean only specificè ▪ that Nature which is of the same species with all other mens , but not that which existed individually , in any , but himself . Ans. Notwithstanding of all this , Christ was a federal Head , & a Publick Person , undertaking for , and therein representing all those , that were given to Him to save ; and this his following words confirme , when he saith . But it was individual persons , in whose stead , or place Christ suffered , & whom He undertook to justifie , sanctify & save , & gather into an holy Society to that end ; & to that end , He undertook & performed His office , & merited all this by His perfect Righteousness ; so that hereby He made Himself a federal Head & Root of an holy society ( His Church ) & when ever any person doth beleeve , & is united federally to Him , he then receiveth the effects of that , which was before in Christ , as a virtus effectiva . Ans. But Christ , being a federal Head to His own , whom in due time , He was to bring in to an holy Society , beleevers receive the effects of that , which was in Christ , as such a federal Head ; which is more , than as a virtus effectiva , & Importeth His Obligation , as a Surety , to work these effects , & speaketh out His representing of them , as a publick Person , and paying their debt , according to His Undertaking , in the Covenant of Redemption . Thereafter ( pag. 78. ) from this , That the Law made to Adam did not assigne Christ to this office , nor oblige Him to suffer for sinners , according to it , & that therefore He suffered not by that obligation , which bound us to suffer , but by the obligation of His own consent , he inferreth , that the Law of works took not Christ for the Civil , or legal person of Beleevers , more than it made Him such . Ans. But this consequence is denied ; for when a debtor is lying in prison , a friend , who was not formerly obliged , undertaking to satisfie the Creditor & making satisfaction , is by Law taken for the legal person of the debtor , who is accordingly dealt with , as if he himself had satisfied the Creditor . In the 4 , 5. & 6. places , he tels us , That beleevers , receiving Christ Himself , receive title to His Grace , Spirit & Glory , & are personally & actually His Subjects &c , and have a right to all His conferred benefites ; which right followeth not Immediatly to them from what Christ did , or suffered , but from the Covenant of grace ; & therefore they have no right before the time , nor any , but on the Conditions specified in the Covenant . Ans. ( 1 ) Though they have no full , compleat , actual right , untill such time , as is condescended upon ; yet by vertue of the compact betwixt Jehovah & the Mediator , wherein the Mediator undertook particularly , for those given unto Him , these may be said to have a real fundamental right , though that right be not subjected in them , nor pleadable by them , before the time appointed ; yet a Right , or something equivalent ( for I will not strive about words ) must necessarily flow from Christ's Satisfying for them , and paying their debt , according to His Undertaking . As , when it is contracted , that the Eldest daughter of the marriage shall have such a summe of money , when she cometh to be married , or to be of such an age , that daughter hath another right unto that summe , than any other daughter hath , & that fundamentally from the contract & Agreement , though before the time designed , her right be not such , as she can plead it in Law , in order to the possessing of the summe ( 2. ) Therefore the right , that Beleevers have , floweth from the Compact , & Christ's Suffering according to compact , though it be conveyed by the Covenant of Grace , & their possession of the Benefites be immediatly therefrom ; as that daughters right to the summe is properly from the contract , though her actual possession according to the contract , be from her Marriage , or coming to that age . Though beleevers right to the actual possession of the benefites be so conveyed ; & as to the conveyance , some be granted absolutly , as faith ( as himself will confess ) some upon condition of faith , that is , in that order , & according to that Methode , that faith shall preceed : Yet , in respect of God , their right to all is absolutly purchased by Christ ; & so in a sense theirs , though not subjected in them , nor pleadable by them , till the time appointed come . This whole scheme of Mr. Baxter's seemeth to me to be founded upon , and to flow from his Notion of Universal Redemption , whereby he will have Christ to have died in the room & stead of all ; which ( to me ) is in the room & place of none ; & to have purchased the New Covenant , a Common good to all , whereby all that would performe the New Conditions , should have right to the benefites , as having obtained the same , by their performance of these proper Conditions ; anteriour to which , there was no difference at all betwixt them & others ; but this Scheme and the ground thereof I cannot owne . 7. He tels us , that as none , till he was a person , could be a person guilty of Adam's sin , nor when he was a person any sooner , than he was also guilty of his own inherent pravity , & none that had the use of reason was guilty of either , or both these only , without the guilt of his own actual sin . So none till he be a beleever is related , as a member of a perfectly Righteous Saviour ; & that is done no sooner ( in time ) then he hath the inherent righteousness of his personal faith & federal consent , & that obligeth him to the further active Righteousness of a holy life . Ans. The Protas●s & Apodos●s seem not to agree , for as upon our personal existence , we become persons guilty of Adam's sin , & that before ( as to nature , though not as to time ) we have inherent pravity ; because this is an Effect , Consequent & Punishment of the former : so upon our faith , which is our personal existing grace , corresponding to our personal existing in Nature , by our Natural being , should follow , as answering to this Imputation of Adam's guilt , the Imputation of Christ's Righteousness : but in stead of this , he mentioneth nothing , but a Relation as a member of a righteous Saviour ; which ( according to the comparison ) should correspond to our relation to Adam , which is , in nature , before our partaking of his sin . ( 2 ) As answering to our inherent pravity , he should have named our justification , Adoption &c. as the effects of the Imputation of Christ's Righteous●ess ; in stead of this , he nameth the Inherent righteousness of our personal faith & federal consent ; thereby Importing that this federal consent is posteriour to our Relation ; while as I suppose , he will say , that our Relation is upon the condition of our federal consent : Not to mention here his errour ( hereafter discovered ) of making faith to be considered here , as our personal Inherent Righteousness . Then he tels us . That all these three conjunct ( though not coordinat ) make up the total Righteousness of a Saint . viz. 1. our Relation to Christ , in Union , as to a perfectly Righteous Head , who fulfilled all Righteousness for us , to merite our justification ( which is called Christ's Righteousness imputed to us , as being thus far reputed ours ) 2. our penitent beleeving consent to his Covenant , which is the condition of the foresaid relation to Christ. 3. And our Sanctification . Ans. ( 1 ) Here we see , that Righteousness made the second Righteousness , which yet is the condition of the first ; as if our Inherent pravity were the condition of the Imputation of Adam's sin to us ( 2 ) our Relation to Christ is not one & the same with the Imputation of Righteousness to us ; no more than our relation to Adam is the same thing with the Imputation of his sin to us . ( 3 ) Thus we see , by asserting the cause , viz. our relation to Christ , he taketh away the effect viz. the Imputation of His Righteousness , as being no distinct thing : as if one should say , we are related to Adam , a sinful Head , who broke the Law for us ; & this is called Adam's sin imputed to us , as being thus far reputed ours . But yet Christ's fulfilling all Righteousness for us ( if that for us , were understood in the Scripture sense , and not according to the Socinian , or Arminian gloss ) would abundantly ground the Imputation , we plead for , and that as a fruit of our Relation to Christ. Passing what he saith 8 , as not worth the noticeing . We come to see , what he saith 9. & lastly . Proposing this objection to himself , if Christ's person be given us , then His personal Righteousness is given us with it . He replieth thus . Yes , as His person is ; He is not given us as proprietors & Lords , to become our own , at our dispose ; nor is his person made one Person with each , or any of us . His person is not turned into ours , nor ours into his . Ans. This is all to no purpose ; for no man , in his wits , either said so , or dreamed so , at any time . As the husband ( saith he ) is not the person of the wife , nor the King of each Subject : but as one , that hath a Great , wise , learned , Bountiful , Holy King or Husband , hath also his Greatness &c. as they have him , that is , as his perfections for their good , as far as his relation bindes him ; but not as if his enduements were removed from him to them , or falsely reputed to be in them , or his person to be their persons : so here as we have a Christ , so we have a perfect Righteous Christ given us to be our federal head , when we beleeve ; and the Righteousness , which is not in us , but in Him , is ours so far as to be for our good , as far as His office & Covenant do oblige Him. Ans. This savoureth of making Christ's dying for us , to be nothing else than His dying for our good , as Socinians say : and if it import more , ( as it doth in truth ) he cannot but see , that his simile here , hath nothing of a similitude in it ; for the objection speaketh of Christ's person given to us , not as a great , wise &c. King is given to his Subjects ; but as the Surety is given to the debtor , i.e. as one , whose payment of the debt , must be reckoned on the score of the debtor , in order to his liberation out of prison . He addeth . So that a Righteous Christ and therefore the Righteousness of Christ , are ours , relatively themselves , quoad jus beneficii ; so as that we have right to these benefites by them , which we shall possess : and for the merites of His Righteousness , we are conditionally justified and saved , before we beleeve , and actually after . Ans. All this jus beneficii is but remote ; for in the foregoing pag. he told us , as we heard , that this right doth not flow immediatly from what Christ did and suffered , but from his Covenant of Grace : and I think , he should have said rather from their performance of the condition : for the Covenant conveyeth no title , but conditionally , he knoweth , and therefore can give no title or Right , untill the condition be performed ; upon the performance of which , the conditional Title becometh actual . And further , there is no more here said than what a Socinian will say ; and particularly Sclightingius pro Socino . cont . Meisnerum pag. 250. whose words we cited above towards the beginning of our XIII . Chapter . CHAP. XVII . Reasons enforcing the practice of the Truth , hithertill Vindicated . WE have now , at some length , as the Lord was pleased to help , essayed to vindicat this noble & fundamental Truth , of the Imputation of Christ's Righteousness , in order to the obtaining of this life of justification ; and ere we proceed , I judge , it will not be amiss to press the practice of this Truth , & the hearty & practical embracing thereof , by several Arguments & Considerations : for it will not be enough for us , to know the Theory , and to be orthodox in our judgments , as to these Necessary & soul-concerning truthes ; but we must also practise them , that it may appear , we do beleev them in very deed , and that we beleeve them with the heart ; & this will be the best way to be kept orthodox , and stedfast in the truth . I shall therefore propose a few Considerations , moving to the practice of this so necessary & concerning a Truth . As 1. This way of justification through the Imputed Righteousness of Christ , the Mediator & Surety , is a way , thath hath the testimony of both Law & Prophets , confirming it ; & is now more clearly revealed & manifest under the Gospel dispensation , than it was formerly . Rom. 3 : 21 , 22. But now the Righteousness of God without the Law is manifested , being witnessed by the Law & the Prophets , even the Righteousness of God , which is by faith of Christ , unto all , & upon all them that beleeve . And the same Apostle tels us Rom. 1 : 16 , 17. That he was not ashamed of the Gospel ▪ for it is the Power of God unto Salvation to every one that beleeveth &c. And what is the ground & reason of this : for therein ( saith he ) is the Righteousness of God revealed from faith to faith , as it is written , the just shall live by ●aith . This then must be a very sure & saife way , being thus attested & witnessed by all , that are worthy of credite , in this matter & a way , that is one & the same , as to its substance , both before the Law , under the Law , & now under the Gospel , though it be now more clearly unfolded & explained , since the coming & exaltation of the blessed Mediator , than it was before His coming ; when it was darkly revealed & shadowed under the Mosaical Ceremonies & Observances . None need to feare a Miscarrying , or a disappointment , in following of this way , which even the Law it self , or the Mosaical observances did point forth , in the daily & yeerly Sacrifices , pointing forth the Lamb of God , that taketh away the sins of the world , & on which the offerers were to lay their hands , before they were to be offered up , in token of their devolving & laying their sin & guilt upon the same , as the the type of that one & only acceptable Sacrifice , that was to come in the fuluess of time , & was to satisfie justice for their sinnes ; & to shew forth , & declare their faith , relying thereon , & expecting acceptance there through , as we see Levit. 1 : 4 & 3 : 2. & 16 : 21. And a way , which also the Prophets , or the Spirit of Christ , which was in them , did testifie , and bear witness to , when it testified before hand the sufferings of Christ , and the glory that should follow . 1 Pet. 1 : 10. &c. So Peter , in his Sermon to Cornelius , told him Act. 10 : 43. that to Him , ( i.e. to Christ ) gave all Prophets witness , that through His Name , whoso ever beleeveth in Him , shall receive Remission of sins . 2. It is the way , which all the Ancients took , & found to be a saife & sure way ; & therefore it should be to us a way , worthy of all acceptation . Abraham beleeved God , preaching to him the Gospel ; & the object of his faith , or the summe & substance of the Gospel , that is , the Righteousness of Christ , was imputed to him ; & thereby he was justified : so doth Paul clear the matter to us Rom. 4 : 1 , 2 , 3. What shall we say then , that Abraham our father , as pertaining to the flesh , hath found &c. for if Abraham were justified by works , he hath to glory , but not before God : for what saith the Scripture ? Abraham beleeved God , & it was counted to him for righteousness . And if we enquire , what this was , which Abraham did beleeve ? or where in was it , that he beleeved God ? Paul tels us Gal. 3 : 8. That it was the Gospel . And the Scripture fore-seeing , that God would justifie the heathen through faith , preached before the Gospel unto Abraham , saying , in thee shall all Nations be blessed . Now , though these words , in thee shall all Nations be blessed , be not expressly repeated Gen. 15. where it is said , that Abraham beleeved God , & it was imputed to him for righteousness : Yet this was the chiefe & principal part of that promise of multiplying of his seed ; & was therefore both before this time mentioned together with that promise Gen. 12 : 2 , 3. & twice there-after to wit. Gen. 18 : 18. & 22 ; 17 , 18. And further , this is called the Covenant , which God made with the fathers Act. 3 : 25. and therefore it must have been the chiefe thing , which Abraham's faith did fix upon , who is therefore called the Father of the faithful , as being the Father of many nations , Rom. 4 : 16 , 17. And this is the sure promise , that is made sure to all the seed , & must be laid hold on by faith . Rom. 4 : 16. And upon this account , Abraham is said to have seen the day of Christ , & to have been glad Ioh. 8 : 56. And as Abraham took this way ; so did others take it , before him : such as Abel , who by faith offered unto God a more excellent Sacrifice , than Cain ; by which he obtained witness , that he was righteous . Heb. 11 : 4. And Enoch , who pleased God by Faith : and Noah , who became heir of the Righteousness which is by faith . Heb. 11 : 5 , 6 , 7. So David under the Law , describeth the blessedness of the man , unto whom God imputeth Righteousness , without works &c. Rom. 4 : 6 , 7 , 8. Psal. 32 : 1 , 2. This then being such a paved way , we must close with it , and seek after no other . 3. This way is by getting or putting on a Righteousness , with which God will be well pleased , and with which alone , he is & will be satisfied ; for it is called the Righteousness of God Rom. 3 : 21 , 22. And the Righteousness , which is of God by faith Phil. 3 : 9. as being not only a Righteousness , which God hath found out , who knew best , how to bring about the Salvation of his chosen ones , to his own glory , & which alone will be acceptable to Him ; but , as being also the Righteousness of one , who is God , even of Jesus Christ , God-man , the Saviour & Cautioner , and this is made over to beleevers , & imputed to them , and they receive it by faith , that it may become theirs , and they may stand before justice clothed with it , & thereby answere all that Law , & justice can say against them , or lay to their charge . Can sinners finde out & fall upon a Righteousness , more excellent in it self , or more pleasing or satisfying unto God , & whereupon a distressed soul pursued by justice and the ●errours of the Lord can with more confidence rest and relye , then this is , which is the Righteousness of God ; the Righteouness wrought by him , who was and is the Fathers equal , God over all , blessed for ever , and is Lord , our Righteousness Ier. 23 : 5. & is made of God to us Righteousness 1 Cor. 1 : 30 ? What can sinners invent , that can once be compared here-with ? Can any thing ; which they themselves can do , yeeld more ground of Peace & Confidence ? No certainely . 4. This way demonstrateth both the Justice & Mercy of God , & so a way wherein the Lord hath given a great demonstration of his wonderful Grace & Mercy : and a way also , wherewith justice is fully satisfied . This the Apostle doth fully declare Rom. 3 : 24 , 25 , 26. being justified freely by his grace , through she redemption , that is in Iesus Christ. Whom God hath set forth to be a propitiation , through faith in his blood , to declare his Righteousness to declare I say , at this time his Righteousness , that he might be just , &c. And this should commend it higly unto us , that when neither Angel's , nor men , could have found out a way , how Mercy & Grace might have shined forth , in the Salvation of poor sinners ; & with all how Justice should have had satisfaction , the Infinite Wisdom of God , hath found out this way , whereby Justice and Mercy are no more , as it were , at odds , but concurring to the justification of a poor sinner . Whatever way else we take , should we with these Micah . 6 : 7. come before the Lord , & bow ourselves before the high God , should we come before him with brunt Offerings , with calves of a yeer old . It were all in vaine : He would not be pleased with thousands of rams nor with ten thousands of rivers of oil . Should we give our first born for our transgression & the fruit of our body , for the sin of our Soul : What would that avail ? It could be no Satisfaction to Justice : the Lord would not be just , in justifying such sinners . 5. The sad disappointment , that such , as took another course to the end they might be justified & Accepted , have met with , should be as an hand upon the margine to us , to beware of tradeing in the footsteps of their folly , lest we fall into the same pit of ruine . We read Rom. 9 : 31 , 32. that Israel , which followed after the Law of righteousness , did not attaine to the Law of righteo●sness ; Wherefore ? because they sought it not by faith , but as it were by the works of the Law ; for they stumbled at that stumbling stone . They were at much paines to follow after the Law of Righteousness , thinking thereby to attaine unto Righteousness , & so to be justified ; but after all their paines & travail , they did misse their mark , & came short of what they projected : They would not take the way of Faith , they would not by faith lay hold on Christ , and put on His Righteousness , but they stumbled at that stumbling stone ; they sought after a Righteousness , by their own works , which they supposed were the works of the Law , but were not so indeed ; for they sought after the Law of Righteousness , but as it were by the works of the Law : And therefore they could not reach their intended end , how confident so ever they were in their way . So againe Rom. 10 : 3 , 4. it is said of them for they being ignorant of God's Righteousness , & going about to establish their own Righteousness , have not submitted themselves unto the Righteousness of God ; for Christ is the end of the Law for Righteousness , to every one that beleeveth . They would not follow God's way , nor submit to that Righteousness , which is twice here called the Righteousness of God ; but in the pride of their heart , would set up & establish their own Righteousness , and make it stand on its feet , and therefore would not be beholden to Christ , & to his Righteousness , nor look to him by faith , who was the end of the Law for righteousness , to every one that beleeveth : and so they lost all . This sad example should cause all look about them , & beware of intertaining a prejudice at the Gospel-way of Justification . 6. From this Instance , we may also take notice of another Consideration , to wit , That to refuse this Gospel-way of Justification argueth intolerable pride of heart , & haughtiness of minde : It is observed of the Jewes here , that they would not submit themselves unto the Righteousness of God ; they would not bow so low , nor humble themselves so far , as to deny their own Righteousness , & condescend to take on Christ ; but in their pride & stoutness of heart , they thought , though the bricks were fallen , they should build all up againe with their own hewn stones , & so they went about to underprop & set up their own Righteousness , that it might stand . And what an intolerable thing is this , for beggers & dyvours to be so proud of nothing , & to refuse to accept of & be satisfied with the payment of a Cautioner ? As then we would not have this guilt of contemning in the pride of our hearts , the way that the Wisdom of God hath found out , & the Righteousness of God , let us not refuise our own Salvation , & stand out against this established , sure & approven way of taking on Christ's Righteousness . 7. We may take notice of another Consideration here , to move us to close with this only way , to wit , That the refuising of this way , as it argueth ignorance both of the worth , & of the excellency & of the necessity of this way of Justification , through the Imputed Righteousness of Christ ; so it argueth a rooted prejudice against Christ , and the way of justification through him , & a judicial stroke of wrath from the Lord upon such , as wilfully & pertinaciously refuise this Gospel way : for it is said of the jewes here , Rom. 10 : 3. that they were ignorant of God's Righteousness : And Chap. 9 : 32. that they stumbled at that stumbled stone , they brake their necks on that , which was the only meane of saving them , & that in the righteous judgment of God , according to what was foretold Esai . 8 : 14 , 15. where it is said , that the Lord of hosts , who would be for a Sanctuary to his own , should be for a stone of stumbling , & for a rock of offence ; for a gin & for a snare & many among them shall stumble & fall , & be broken , & be snared & be taken . And this is further confirmed by that which Peter saith 1. Pet. 2 : 7 , 8. but unto them , which be disobedient , the stone , which the builders disallowed , the same is made the head of the corner . And a stone of stumbling & a rock of offence , to them which stumble at the word , being disobedient , whereunto also they were appointed . The consideration of this should cause all look about them . 8. It is also considerable , that such as will not submit themselves unto this Righteousness of God , have no way to betake themselves unto ; no course that they can follow , in order to their Justification , but that , which is peremtorily rejected of the Lord , & condemned in his word ; that is , the way of their Owne Works . These Jewes , who would not submit themselves unto the Righteousness of God , could fall upon no other course , but the establishing of their own Righteousness : And there is no other way mentioned in Scripture but these two , either by Works , or by Faith ; that is , either by the Righteousness of Christ , or by our own Righteousness ; hence the Apostle doth alwayes oppose these two to other , & by disputing against the Law , our Works , or our Righteousness according to the Law , he establisheth and confirmeth the true & only way , through the Righteousness of Christ ; & by pleading for this , he destroyeth the other , and as there are no third way distinct from both , so there is no commixture of both , to make up a third , in apart agreeing with both : for grace & works cannot agree to gether to make one composition . Rom. 11 : 6. So that what ever different Wayes , and Modes or Methodes , men excogitate in this matter , if they step aside from the pure way of grace , the way of Justification through the Imputed Righteousness of Christ , they must of necessity close with that way , which is through Works , & against which Paul hath disputed so much , in his Epistles . Now what madness is it , to embrace such a way , in whole , or in part ( & if in part , it must also be in whole , for as is said , grace and works will not mixe ) against which the Apostle hath argued so much , both in his Epistle to the Romans , & to the Galatians ? 9. This way of Justification through the Imputed Righteousness of Christ is the only way to Peace & Reconciliation with God ; as the Apostle concludeth Rom. 5 : 1. Therefore being justified by faith , we have peace with God , through our Lord Iesus Christ. Peace with God standeth only upon this foundation , to wit , Justification by Faith ; that is , Justification through the Righteousness of Christ imputed to us by God , & received by faith . People may dream of obtaining Peace & Reconciliation another way ; but they will be miserably disappointed , for , as we said above , justice can be no other way satisfied & till iustice be satisfied , there is no Reconciliation , no Peace . What a miserable case then are persons in , who will not submit unto this way ? They may frame a way to themselves , and be very Zealous in it , as the Jewes had a Zeal of God Rom. 10 : 2. & be at much expense of duties & toile therein , as the Pharisee , who fasted twice a week , and yet attaine to no Peace or Reconciliation with God. All then , who are desireous of this blessed Peace , must choose this way , and close with it heartily , and this should be a strong enducement unto them thereunto . We should remember what Paul said 2 Cor. 5 : 18 , 19 , 21. God hath reconciled us to himself by Iesus Christ & that God was in Christ reconciling the world unto himself , but how was this : See vers . 21. for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . This , even this only , is the way to Peace & Reconciliation with God , and who ever take a way , different from this , or will not cordially close herewith , must resolve to abide in that estate of enmity , whereinto they are by Nature . 10. This way of Justification , as it is the only way of Peace & Reconciliation with God , so it layeth the ground of solide Joy & Rejoyceing in hope of the glory of God & of Glorying in tribulation also , as Paul informeth us . Rom. 5 : 1 , 2 , 3 , 4 , 5. Being justified by faith , through Jesus Christ , we have through him , accesse by faith , in to this grace wherein we stand , & rejoyce in hope of the glory of God ; & not only so , but we glory in tribulations also , knowing that tribulation worketh patience , & patience experience , & experience hope , & hope maketh not ashamed , because the love of God is shed abroad in our hearts &c. Men may , I know , promise to themselves much Peace , Joy and Consolation , in their own false way , & may also deceive themselves , as the Pha●isee did , when he thanked God , he was not like the publican : but how had will the discovery of the deceite and cheatry prove in end ? God's way is the only way , that will yeeld all these desirable things , in truth & reality : and therefore we would do well , to follow this way alone . 11. Moreover this way of Justification will only lay the sure & unfailing foundation of true Holiness and Sanctification , and hence are the most spiritual , convincing & moving Arguments unto the study of holiness , only to be taken ; as we see the Apostle clearing it in his Epistle to the Romans Chap 6. & 7. & 8. having laid down , in the preceeding Chapters , as a sure ba. sis thereunto , the only Gospel-way of Iustification . Men may think , that the pressing of Justification by our own works should prove the most effectual Meane & Perswasive unto the real study of holiness , & a most infallible Argument to set people awork to follow holiness with all their might : But experience sufficiently proveth that all such , who by their doctrine lay more or less of their weight upon their owne works , in their Justification , are so far from outstriping others in the spiritual exercise of true holiness , that for the most part the very contrary is too too manifest : and howbeit Adversaries to Gospel-Justification , through the Imputed Righteousness of Christ , object to the Asserters thereof , that thereby they are Enemies to the study of holiness , & give way to laziness & negligence ▪ in that exercise ; yet , not only is their alleigance groundless , seing we press holiness upon the same grounds , that the Apostle doth , who oft times meeteth with this objection , in his way of declaring & pressing the Gospel-way of justification : but also experience showeth , that such as have fled to Christ , for Righteousness , have another way of Communion with God , in all holy conversation ; & their walkeing in all the wayes of God ; hath a spiritual lustre & heavenly beauty , being compared with the walk of others , strangers in practice , and in opinion , to the Gospel-way of being Justified through Faith in Christ. 12. Whoso ever reject this truth , and do not accepte of this way of justification , through the Imputed Righteousness of Christ , received & leaned to by faith , do interpretativly say as much , as that Christ is dead in vaine : for the Apostle tels us Gal. 2 : 21. that he did not frustrat the grace of God ; for if righteousness come by the Law , then Christ is dead in vaine . thereby teaching us , that the crying up of the Law , & the Righteousness thereof , and urging people to seek after a Righteousness , by which they may be justified , in their Obedience to the Law , is a real frustrating of the grace of God , & a declaring that Christ is dead in vaine : and consequently , whoever seek after a Righteousness , consisting in their personal obedience to the Law , & will not accepte of , nor heartily & practically close with the Gospel-way of justification , through faith in Christ , do really frustrate , so far as in them lyeth , all the grace of God , manifested in , & brought to light by the Gospel , where this noble way of recovering sinners is revealed , & more clearly & fully explained , than it was formerly . And it is a saying upon the matter , that Christ hath died in vaine : for if he died not to satisfie for sinners , after he had finished his course of Obedience , & so to make up a compleat Righteousness , which might answere all the necessities of sinners , lying under the sentence of a broken Law ; and having no way , without Christ , to obtaine the Crown of life , but by perfect & personal Obedience to the whole Law , which was & is to them utterly impossible : If , I say , Christ died not for this end , he died in vaine ; & all such , as will not heartily imbrace this way , do on the matter say , he died not for this end ; & so , as far as they can , they make him to have died in vaine . 13. This Consideration might also have force with us , that what Paul taught , as to this matter , he did also practise , & sweetly complye with ; thereby casting us a copie , in his own practice : for thus he speaketh Phil. 3 : 8 , 9. Yea doubtless & I count all things but loss , for the excellency of the knowledg of Christ Iesus my Lord : for whom I have suffered the loss of all things , & do count them but dung , that I may win Christ , & be found in him , not having mine own Righteousness , which is of the Law , but that which is through the faith of Christ , the righteousness , which is of God by faith . So Gal. 2 : 16. knowing that a man is not justified by the works of the Law , but by the faith of Iesus Christ ; even we have beleeved in Jesus Christ , that we might be justified by the faith of Christ &c. If therefore , we would be sure in this matter , we must take this course , which is so corresponding in all points , with the Gospel-doctrine , in this matter . Therefore who ever would expect to have it going well with them for evermore , must resolve upon this course , to be clothed with the Righteousness of Christ , and get on that rob of Righteousness , which is had through the faith of Christ , the Righteousness , which is of God by faith . CHAP. XVIII . Some of the duties of such , as live the life of Justification , proposed . IN the last place , we shall mentione this Use of the Truth , formerly cleared & confirmed , in reference to such as have attained unto this life of justification , through faith , which every one may readily see , That it is the duty of such , as are made partakers of this life , to beware of such things , as may & will provoke the Lord to anger ; & will be unsutable for them , who are thus graciously advanced to such an high State & Privilege of grace ; & to minde such duties , as do most suite such , as are so highly advanced , and so greatly obliged to him , that hath thus called them effectually , by his grace , and hath wrought up their hearts unto a full compliance with the Gospel-contrivance of free grace . Many such particular duties might here be mentioned : but I shall only pointe at a few , to which others may be reduced . 1. Such , as live this life of Gospel Justification , should beware of intertaining thoughts of pride , or of boasting of any thing , they have freely and graciously received ▪ and particularly , they should guard against boasting in this matter , that they are preferred to others , and brought out of a state of death , when others are left yet to lye thereinto . This whole matter is so contrived , and so wisely framed , that no ground of boasting , either before God , or man , may be left unto Man ; but that every one may celebrate the praise of Free Grace . Therefore Justification is not by works , or by our obedience to the Law ; for then the justified man , being justified upon the account of his own works , or of the works of righteousness , which he hath done , should have ground of glorying , though not before God , yet before Men ; as having by his own sweating , working & doing , obtained that , which others by their laziness , negligence & not doing , have come short of . Paul tels us this expresly . Rom. 4 : 2. If Abraham were justified by works , he hath to glory , but not before God : and this is further confirmed vers . 4. Now to him , that worketh , is the reward not reckoned of grace , but of debt . So that if Justification were by works , Justification it self , & all the Consequences thereof should be due debt unto the worker , and his reward : and so , as the hireling may boast of his labour , when he gets his hire & reward ; so the justified man , if justification were by the works of the Law , might boast of his own paines & diligence , as having received but his reward , and that which was due to him of debt , and not of grace . But now , that all mouthes may be stopped , & no flesh might glory , or have ground of boasting , in themselves , and before others , the Lord hath contrived a far other way of justification , to wit , by Faith alone , whereby the Man goeth out of himself , renunceth all his own Righteousness , prosesseth himself poor , naked & miserable , & a plaine dyvour , and utterly non-solvendo , & layeth hold on a compleet & alsufficient Righteousness , in Jesus Christ ; and so hath no ground of boasting or glorying even before men : for it is nothing that is in him ; or that he doth , that is that Righteousness , upon the account of which he is Justified ; but only the Righteousness of Christ without him . It is not his faith , not his works , nor his Righteousness ; but Christ's Righteousness is equally imputed to all beleevers , to the weakest beleever , as well as to the strongest ; and so the strongest beleever hath no ground of boasting before the weakest . Where is boasting-then ? ( saith the Apostle Rom. 3 : 27. ) It is excluded by what Law ? Of works ? nay ; but by the Law of faith . 2. Upon the other hand , let all such glory in the Lord , and in his free grace & gracious workings ; Let them say , when they reflect on this matter , not unto us Lord , not unto us , but unto thee be glory , seing the matter is so contrived , as that all the justified may see , that God may only have the glory of all , & that none ought to share with him ; that he alone should weare the crown ; & all his glorified ones should most cheerfully cast their crownes down at his feet . But of him ( saith the Apostle 1 Cor. 1 : 30 , 31. ) are ye in Christ Iesus , who of God is made unto us Wisdom , Righteousness , & Sanctification & Redemption : that , according as it is written , he that glorieth , Let him glory in the Lord. Christ is made all things unto & for his people , & they have all of God through him , that no flesh should glory in his presence , as it is said vers . 29. Let all such therefore , as are made partaker of this rich & honourable Privilege , comply sweetly & cheerfully with this designe of God , to have God alone exalted , and the mouth of all flesh stopped , that he who glorieth , may alone glory in the Lord. 3. Let such as are thus advanced , minde the great duty of holiness , and of growing in grace , and in the knowledge of Jesus Christ ; The way of faith is not to make void the Law , but it doth establish it Rom. 3 : 31. as Christ is made of God unto is Righteousness , so is he made Sanctification . As he is Priest to reconcile us to God , and become Righteousness to us , so is he a King to cause us walk in the Lord , & to subdue our spiritual enemies , and so become Sanctification to us . It is the language of the flesh & of corruption , to argue from this Change & advancement unto a liberty to sinne . Shall we continue in sin , that grace may abound ? will the flesh object . But the Apostle answereth . Rom. 6 : 2. &c. God forbid , how shall we , that are dead to sin , live any longer therein ? It is repugnant to the nature of that state , whereinto now they are bro●ght , to give way to sin : Therefore the justified should minde what they are called to , & what new grounds , new advantages , new helps , new encouragements they have unto holiness , that they had not before , all plainly & fully set down by Paul Rom. 6. & eise where . 4. How should they commend & cry up the free grace of God , and that love that visited them , when they were lying in their blood , and no eye pityed them . They were ungodly & without strength , yet Christ died for them Rom. 5 : 6. and the Lord did justifie the ungodly , even them , who had no righteousness of their owne , nor nothing to commend them unto him , Rom. 4 : 5. Yea where sin abounded , grace did much more abound Rom. 5 : 20. Not only had they nothing more then others to commend them unto God , but even they had less , and ●et God through free grace set his Love upon the less worthy ; for , saith Paul ( 1 Cor. 1 : 26 , 27 , 28. ) ye see your calling , Brethren , how that not many wise men after the flesh , not many mighty , not many noble : but God hath chosen the foolish things of the world , to confound the wise ; & God hath chosen the weak things of the world , and things which are despised hath God chosen , and things which are not , to bring to naught things which are . That no flesh should glory in his presence . Should not the thoughts of this raise their wondering , & cause them speak to the commendation of the rich and free grace of God ? 5. Let such as are brought into this state of life , wherein they have peace with God , and are reconciled to Him , through Jesus Christ , carry as persones no more strangers unto him , & as forraigners , but as now madenigh by the blood of Jesus ; & therefore let such remember , that through him , they have an access by one Spirit unto the Farher , being now fellow-citisens with the Saints , and of the houshold of God Ephes. 2 : 13 , 14 , 18 , 19. Rom. 5 : 2. Therefore should improve this advantage , both for their own good and for the good of others ; & should exercise communion & fellowshipe with the Father and with his Son Jesus Christ & so walk with him . as agreed with Him , & have their conversation in heaven . Hath the Lord brought them into his houshold , yea & admitted them to his presence , that they may kisse his hand , & stand before his face continually , in the lower chamber of presence ; and should they carry as yet estranged from him ? Is He at peace with them , and should they have jealous thoughts of him ? Is He reconciled unto them , and should they carry , as keeping up some grudge against Him ? 6. Such should account this state , whereinto now they are brought , their only blessedness here below . Even as David ( saith Paul Rom. 4 : 6 , 7 , 8. ) also describeth the blessedness of the Man , unto whom God imputeth righteousness without works ; saying , blessed are they whose iniquities are forgiven , and whose sinnes are covered : blessed is the man unto whom the Lord will not impute sin . Here is the poor self-condemned sinners blessedness , that he hath a righteousness imputed to him , who had none of his owne , and who thereupon hath his iniquities forgiven , covered , & not imputed . And such as are made partakers of this blessedness , should account it their happiness , that how ever it be with them , as to outward things in the world , yet they are now brought within the Covenant , and are covered with the mantle of Christ's Righteousness and have all their iniquities covered , cast into the midst of the sea , so that they shall never be reckoned upon their score . 7. This should be aground for them of glorying in the Lord , in the hardest condition , they can be into in the world ; being thus justified , they should glory in tribulations knowing that they can suffer no loss o● disadvantage thereby , but on the contrary reap much good and advantage ; for tribulation worketh in such as are thus justified , and at peace with God , patience , and patience experience , & experience hope , & hope maketh not ashamed , because the love of God is shed abroad in their hearts by the Holy Ghost . Ought they not then to carry under all oppressions , persecutions , hard usages of men , upon the account of owning Christ & his Interest , as persons that are upon the gaining hand , and reaping much spiritual advantage , being now brought through grace into such a state of life ? And how would they hereby glorify God in the world ? 8. The consideration of their present state of life , should cause them triumph , in the midst of all difficulties & temptations , that they shall meetwith in their way , as knowing , that the life of justification , whereof now they are made partakers , shall continue : and that it shall end in the life of glory ; for whom the Lord justifieth , them he also glorifieth . Rom. 8 : 30. Who shall then lay any thing to the charge of God's Elect ? It is God that justifieth : who is he that condemneth ? Who shall then separat such from the love of Christ ? Shall tribulation , or persecution , or distress , or famine , or nakedness , or perill , or sword ? Nay in all these things they are more then conquerours , through him that loved them : Rom. 8 : 33 , 34 , 35 , 37. Hear how Paul concludeth that matter for himself & others vers . 38 , 32. for I am perswaded , that neither death , nor life , nor angels , nor principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of God : which is in Christ Iesus , our Lord. Should not therefore such carry , as persons that cannot be made miserable ? How much doth the Apostle insist on this , and cleare it from this ground Rom. 5 : 9 , 10. saying , much more then being now justified by his blood , we shall be saved from wrath through him , for if when we were enemies , we were reconciled unto God , by the death of his Son ; much more being reconciled , we shall be saved by his life . And againe vers . 21. That as sin hath reigned unto death , even so might grace reigne through righteousness unto eternal life , by Iesus Christ , our Lord. There being then a sure ground of confidence & assurance of life & of compleet salvation , laid in justification , all such are called to rejoice in hope of the glory of God Rom , 5 : 2. And to have confidence in the Lord , that he will perfect what he hath begun & to rest assured , that all they , which receive abundance of grace , & of the gift of righteousness , shall reigne in life by one Jesus Christ. Rom. 5 : 17. 9. Yea particularly , the consideration of their many sinnes should not discourage them , or cause them despond : for being now justified , all their bygone sins are pardoned , & shall not be by the Lord laid to their charge againe , however the memory of them may humble them , & cause them run to the fountaine of the blood of Jesus ; & all their future sins shall be pardoned , according the Gospel grounds , & after the Gospel-methode , so that they shall not prejudge them of their promised possession of glory and life everlasting . Now the free gift is of many offences , unto justification Rom. 5 : 16. There is a sure way laid down , in the Gospel , whereby all their sins shall be taken away , and the very body of death shall be killed more & more dayly , so that they shall not finally perish , what ever Satan , & body of death within shall do , to prejudge them of the promised inheritance . Hence the Apostle inferreth from his foregoing discourse Rom. 8 : 1. There is therefore now no condemnation to then , which are in Christ Jesus . 10. Such as are thus justified , should follow the example of Paul Phil. 3 : 7 , 8 , 9. and so account such things less for Christ , which formerly were gaine yea & count all things but loss , for the excellency of the knowledge of Christ , Jesus , their Lord , yea & account them but dung , that they may win Christ , and be found in him ; Here should their heart & delight be : about this should their whole occupation be , to win and gaine Christ more , to know him & the power of his Resurrection and the followshipe of his sufferings , & to be made conformable unto his death vers . 10. that hereby Christ may be their gaine , their glory , & their all . How jealous should they be of their deceitful hearts , that nothing be admitted , to share of the glory due to Christ , or to possesse any of that room in the heart , that is due to him ? He should have the throne , for He is well worthie of it : And whatever cometh in competition with him , be it within us , or without us , should be rejected that He alone may be exalted in our souls . 11. Such as have been made partaker of this royal life of justification , through a Crucified Christ , laid hold on by faith , should labour to keep this doctrine pure both by word & deed , so far as they can , that 〈◊〉 grace of God , that so eminently shineth forth therein , may not be darkned by mens erroneous apprehensions ; & that so much the rather , that Satan without & corruption within many , are so far at enmity with this doctrine of the grace of God , that they laboure by all meanes , either more directly , or more indirectly to perver●tit , & to presse for a mixture of works upon one consideration , or other , in this matter , which it will not admit : and that because , it is so crosse & contrary to the corrupt inclinations of Man , who is so proud of nothing , that he will not be beholden to Christ for less and for more , and for all . We see Paul was most jealous in this matter , and most zealous for the truth , & therefore on all occasions did assert & vindicate it , as we may see especially in his Epistle to the Galatians , where he did so zealously withstand Peter Chap. 2 : 14. and immediatly did state the question , vers . 16. saying , knowing that a man is not justified by the works of the Law , but by the faith of Iesus Christ , even we have beleeved in Iesus Christ , that we might be justified by the faith of Christ & not by the works of the Law &c. adding vers . 18. that he for his part , would not build againe the things , which he had destroyed , & so make himself a transgressour . Nor would he vers . 21. frustrate the Grace of God. 12. Finally all such , as have by faith laid hold on Christ , & his righteousness , and are by faith justified , and so made partaker of this life through faith in Christ , must resolve to abide in Christ by faith , that life may be preserved , and by new acts of faith dayly on Christ , get as it were new breath , that their life may be continued , and thus live continually the life of justification by faith , & by faith take their new sinnes to Christ , that they may be done away in his blood ; for the Righteousness of God is revealed from faith to faith ; as it is written , the just shall live by Faith ; But of this we are to speak more hereafter . CHAP. XIX . Of the Life of Justification , as to its continuance . WHen it is said , that the just shall live by faith , there is a State pointed forth , & a Condition intimated , that is not momentany , & of short continuance , but such a condition , or change of state is hold forth , as is of a lasting Nature ; not only because Life doth connote some permanency , for a longer , or for a shorter time ; but chiefly because this Scriptural axiome saith , especially as else where applied by the Spirit of the Lord , that the just ▪ or justified man , hath through faith a life , in the worst of times , & that he is made partaker of that privilege of life , which shall prove lasting & continueing , to the end , a life , that is keeptin , fed & nourished by Faith. Having spoken therefore of this life of Justifi on , as begun ; that we may more fully explaine the nature of it , we must speak a litle of it also , as continued . But first , we must premit some things to shew , what that Justification is , of the continuance of which we here speak ; and what we do not hereby understand , when we speak of the continuance of the Life of Justification . 1. We do not speak here of Justification , which Antinomians tell us , is from Eternity ; for that can be nothing , but God's eternal Purpose to justifie ; and which cannot more be called Justification , than his eternal purpose to Condemne the Reprobate , & to save the Elect , can be called condemnation & Salvation : and we can no more say , That there was a Justification of any man from Eternity , than that there was a Condemnation , or Salvation of men from eternity ; we must distinguish betwixt God's Purposes , & the Effects , which he hath purposed : His purposes are indeed eternal : but the Effects or Events purposed , have their being in time , according to the Season , meane and Methode , when & whereby God hath purposed to effectuate them . And sure we are , that Justification , whereof the Scripture speaketh , is a relative change wrought in Man , in time , when and not before , he laith hold on Christ by Faith , according to the tenor of the Gospel . 2. Nor do we meane here , that Justification , which the same Antinomians , call only declarative in this life : for the true Gospel Justification is a real Relative Change , whereby the beleever is brought out of a State of Wrath and Judgment : where they were lying under the Curse of the Law , and the sentence thereof , unreconciled to God , and enemies to him , having their sinnes lying upon then , according to the sentence of the Law , & therefore strangers to God's favoure & countenance , and so without God & without Christ ; & brought into a new State of Peace , Pardon , Reconciliation & Friendshipe with God , of which we spoke above Chap. V. We cannot then look upon the Iustification , mentioned & explained in the Scriptures , and of which we have hitherto spoken , as a meer Declaration to the beleevers Conscience of what God did from Eternity ; as if the admittance into favoure , and Pardoning of sinnes , were nothing but his Declaration to their consciences , that they were accepted from eternity , & had pardon from eternity : a notion , sure , that hath no feeting or foundation in the Scriptures . 3. We do not here speak of that , which some call Baptismal Iustification , & whereby they say , all Infants baptized are justified ; & which they must yeeld to be such as can & doth meeth with a final & total intercision , yea & amission , as to many ; & so be quite of another nature , from that which adult beleevers partake of , from which there is no final or total Apostasie to be granted , according to the Scriptures . But we owne no such Justification of all baptized Infants . 4. Nor yet do we here speak of that , which others , being more wary , must owne , as consequentially following upon their opinion of Baptismal Regeneration of all baptized elect infants , to wit , a Baptismal Iustification of all baptized elect infants , it being certain , that there can be no Regeneration , without a corresponding Justification : for as such a Regeneration is not clearly revealed in the Scriptures , so , were it granted , no Actual Justification , but only a Seminal & Potential Justification could be hence inferred ; because such as the Regeneration is said to be , by such as maintaine this opinion , such must the Justification be ; but this Regeneration , which is thus owned , is only said to be Initial , Seminal , or Potential , & is distinguished from Actual Regeneration ( See D. Burges of Baptismal Regeneration . pag. 14 , 15 ▪ ) As concerning the justification of Infants , though we cannot say , that there is no such thing , yet , as the knowledge of the way of the Lords effectuating it , doth not much concerne us ; so the Scriptures are spareing in speaking of that Subject ; Sure , the Lord hath a way of uniteing their hearts to Christ , and of justifying Regenerating & Saving such of them , as die in their Infancy , & belong to the Election of Grace ; though we cannot distinctly understand , & determinatly explaine the manner how . It is more of our concernment to enquire after & know the way , how adult persones come to partake of these Privileges . 5. We do not here speak of that Justification , which some call a Iustification of the cause , and distinguish from that , which they call , a justification of the person : for that is but the justification of a person falsly accused , as to some particular , as David was frequently accused of many things , by his Adversaries , of which he was Innocent , laying to his charge crimes , he knew not , about which he was in case ( as we finde he did several times in his Psalmes ) to appeal unto God , the righteous Iudge , being conscious to himself of no guilt in the particulars alledged , & knowing his own innocency , in the sight of God , who knew all things : Such was the matter of that question , concerning Job's sinceritie so much agitated betwixt him , & his friends , in the book of Iob , and at length decided in Iob's favours , by God himself ; for though this was not , concerning one or a few particular acts , but concerning his whole deportment , and concerning his State before God , upon the account of his deportment , and the Lord's dispensations with him ; yet it was a justification of his Cause , rather than of his Person ; for in the justification of our Persons , we have to do immediatly with God , and not with man ; and the question was properly about a matter of fact , to wit , whether he had been a real beleever , or an hypocrite , though such a matter of fact , as meerly concerned his whole State. 6. Nor do we here speak of that justification , even as to our state , which is before men , or in the judgment of men , which oft proceedeth upon mistakes and unsure grounds ; as the now-mentioned instance of Iob's friends evidenceth : and so varieth , according to the various judgments & apprehensions of men , yea and of the same Man , at several times , according as the grounds , whereupon he judgeth , are to him clear , or dark : Neither is this sentence or judgment of men , who are but fallible , and judge by outward appearance , not being able to see into the heart , and judge how matters are there , alwayes according to truth ; even though according to that judgment of Charity , which the Law of God requireth : Nor is it Constant and equable . 7. Nor do we speak of that Iustification , whereof the Apostle Iames speaketh Chap. 2. which is not the justification before God , whereof the Apostle Paul speaketh , in his Epistles ; but the evidencing , proving and demonstrating thereof , by effects and works obvious to the eyes of others and demonstrative of the cause ; Those I grant will oft admit of an intercision , through Temptation , and the prevalency of Corruption , and so the cause or true justification may , as to this manifestation , he eclipsed , though not in it self . 8. Far less do we here speak , of a groundless , fancied & supposed justification , whether in the apprehension of deluded persons themselves , or of others : for this is no true Iustification , but a meer delusion , as to themselves , and a conjecture , as to others : and the sooner this be quite cast away and renunced , the better . 9. Nor do we here speak of that Iustification , which is in the court of mans own conscience , or as it is there , and opposed to that Iustification , which is in God's court ; for it is certaing , this Iustification , which is said to be in the court of conscience , is but a manifestation of the other unto the mans conscience , and is some times had , & sometimes missed ; sometimes it is more clear , some times more dark , and therefore can be oft repeated and reiterated , and intended and remitted ; yea and some may for a long time if not their whole life time be wholly without it , Walking in darkness without all light , as to this ; some may once get a cleare sight thereof , and never see more of it , till nigh the landing in eternity , & yet all this while , the Iustification , which is in the court of God , remaine fixed , invariable , and without any interuption . 10. By Justification here , we meane not that , which some call a Particular justification , and do distinguish it from an Universal Iustification : by this understanding an universal pardon of all sins past and committed , and by the other understanding a particular pardon of this or that sin , that is committed , after the man hath been universally pardoned and accepted of God ; and now pardoned after a new act of faith in Christ : Though it be needless to debate , whether this Particular Pardon can be called a Iustification , or not ; yet it is certaine , it is not that Iustification , whereof Paul speaketh so much , and explaineth , in all its causes , in his Epistles ; nor that Iustification , which connoteth a change of State before God , and the translation of a person out of an estate of Enmity into an estate of Favour and Friedshipe , in reference to which there must be a juridical sentence , passed in the favours of the man , through the impured Righteousness of Christ , received by Faith : while as this posterior act of pardon of a particular transgression , is rather a Fatherly act pardoning the failing of his Son & receiving him againe into his Fatherly embracements . 11. Nor finally , do we here speak of that sentence of Absolution , that shall be pronunced , at the last day ; for , howbeit that may be called a Iustification ; yet it is not that Iustification , whereof we are now speaking , & it doth not make such a change in the state of such , as are thereby absolved , as this doth ; and therefore , in respect of this , it is rather a publick Declaration and Manifestation , before Angels and Men , of their Iustification , or being in a Iustified state , who shall be adjudged unto eternal life ; than any Iustification connoteing a change of state , seing none in that day will be justified but such as have been here partakers of this Iustification , whereof we speak , they who have been in heaven will need none , & such as have been in hell will expect none ; & none of the living , who have not by faith laid hold on Christ , will hear any other sentence , then , depart from me , ye cursed . 12. The justification then , whereof we here speak , is That change of state before God , which such are made partakers of , as lay hold on Christ by faith , through the Imputation of the Righteousness of Christ , whereby they are brought into an estate of Favour & Reconciliation with God , who were before under his Wrath & Curse ; and upon which they have all their iniquities , whereof they are guilty , actually pardoned ; are accepted of , as Righteous , and pronunced such through the Surety-Righteousness of Christ imputed to them ; and freed from the sentence & Curse of the Law , under which they were lying . That we may cleare the nature of this life of Justification , as to its continuance , we shall lay down these few Propositions . Propos. 1. Justification denoteth a State , wherein the beleever is brought , a real change , as to state : as a man accused of some crime , & keeped in prison till he be tryed , & examined by an assise , is really changed , as to his Law state , when cleared by an assise , and pronunced not guilty , and so absolved as to that , whereof he was accused , and set at liberty , he is now a free man , in Law : much more is there a great change in a mans Law-state , when before he was guilty of death , lying bound in fetters , keeped unto the day of execution , and now getteth a free Remission of all , when of a Man of death he is made a free liege , as there is a change in a mans state , and Relation , when he is made an Adopted son , so is there a new state , wherein the sinner is brought , when he is absolved from the sentence of the Law , and declared a Righteous man. Sanctification , Regeneration and Glorification , do all of them hold forth a new real State , whereinto he is brought , who is made partaker thereof ; so Iustification with Adoption held forth a new relative state , which is also real as real , is opposed to what is false , or imaginary . Hence is it , that a beleever is justified even while he is sleeping & not acting faith ; as a person remaineth in a married state , though not actually consenting unto the match , the consent once granted enstateth the person in that new Relation . Propos. 2. This new state of Iustification is continueing & permanent ; not in this sense , that God reneweth & frequently reiterateth the enstating of them into this new relative state ; but in this sense , that once justified alwayes justified ; they are fixed & preserved in that state : as Adoption is a permanent state , because once adopted alwayes a child of God. Hence it is called a grace , wherein me stand Rom. 5 : 2. It is a state of Reconciliation and Peace wherein we stand . It is no fluctuating state , wherein one may be to day & be out of it to morrow , and againe brought into it . The ground of this sentence is fixed , lasting and permanent , to wit , the Imputation of the Righteousness of Christ : once clothed therewith , never naked or spoiled thereof againe ; the gifts and calling of God being with out Repentance Rom. 11 : 29. The foul's union with Christ through faith , is lasting and abiding : once in Him , alwayes in Him , once a member of his mystical body , & married to him , as his spouse , and alwayes so , for he must finally present all such holy & without spot● , or wrinkle , or any such thing Ephes. 5 : 27. Faith whereby the knot is made , and the marriage consent is given , remaineth , as to its root and habite , Christ prayeth , that it fail not . Luk. 22 : 32. They are keeped by the power of God through faith unto Salvation . 1. Pet. 1 : 5. All the arguments proving Perseverance of the Saints , which we cannot here summe-up , do confirme this . Propos. 3. Hence Iustification is a State , that is not Interrupted and broken off , and renewed and reiterated againe : as it cannot be quite taken away and annulled : so neither can it be broken off for a time , so as for that time , they should be in a non-justified state : the marriage once made is not broken ; the sentence once pronunced is not recalled ; sinnes once pardoned by God , are not laid againe to his charge . The Spirit that once spoke peace & said , Son be of good cheer , thy sinnes are forgiven thee , will not be againe , a Spirit of bondage unto fear Rom. 8 : 15. If Iustification could at any time be th●s interrupted , Adoption behoved to be interrupted with it , and so a childe of God behoved to be for that time a childe of the devil . The Scripture speaketh not of any such relapse into the state of Nature & Sin. And such were some of you , but ye are washed , but ye are sanctified , but ye are justified , in the name of the Lord Iesus & by the Spirit of our God 1. Cor. 6 : 11. once brought out of Nature never reduced into that state againe : No more new Iustification , than new Adoption ; once quickened , never againe brought into a state of death in trespasses & sins Ephes. 2 : 1 , 5. for such are then brought into a saife state , being quickened together with Christ ; as Christ being raised from the death , dieth no more , death hath no more dominion over him Rom. 6 : 9. so they , who are planted with him , in the likeness of his Death and Resurrection , may alwayes reckon themselves dead indeed unto sin , but alive unto God , through Jesus Christ vers . 4 , 5 , 11. Hence there is no Condemnation to them that are in Christ Jesus Rom. 8 : 1. They are not under the Law , but under grace Rom. 6 : 14. And this holdeth true , notwithstanding of after-sins ; for if after-sins , & remanent sinnes and corruption , could break of this relation , and make an alteration in this state , no man should be said to be one day in a justified state : for the best of men falleth seven times a day in sin , and no man can say , that he is free of sin : there being no perfection here , there could be no state of Justification , & consequently no state of Adoption , and Reconciliation : if after-sins could break of this Relation , or Relative State , a beleever could not be said to be partaker of any of the privileges attending this state , for one day to end . New sins indeed call for new Remissions , but these new Remissions are fatherly pardons , and not such a sentence of absolution , as the person had at first , when translated out of the Rate of Death into Life , for then the person was not a reconciled Son : but now he standeth in a state of Reconciliation and Sonshipe , & his new pardons are the pardons of a Father , granted to a Son ; as we see Psal. 89 : 30 , 31 , 32 , 33 , 34. If his children forsake my Law , and walk not in my judgments ; if they break my statutes , & keep not my commendements ; then will I visite their transgression with the rod , & their iniquity with stripes : never the less my loving kindness will I not utterly take from him , nor suffer my fatihfulness to fail : my Covenant will I not break , nor alter the thing , that is gone of my lips . So 1 Ioh. 1 : 8 , 9. If we say , that we have no sin , we deceive ourselves , and the truth is not in us . If we confess our sins , he is faithful and just to forgive us our sins , & 2 : 1 , 2. My little children , these things write I unto you , that ye sin not and if any man sin , we have an Advocat with the Father , Iesus Christ the righteous ▪ And he is the Propitiation for our sins . Psal. 103 : 3 , 8 , 9 , 12 , 13. Who forgiveth all thine Iniquities . The Lord is merciful and gracious , slow to anger & plenteous in mercy : he will not alwayes chide , neither will he keep his anger for ever , as far as the east is from the West , so far hath heremoved our transgressions from us : like as a Father pitieth his children , so the Lord pitieth them that fear him . So this state remaineth firme and unbroken , notwithstanding of the various changes , which are in their apprehensions concerning it ; these may alter many a time in one day , But the Lords thoughts are not as our thoughts : nor are his wayes as our wayes , Esai . 55 : 8 , 9. His sentence & judgment remaineth the same , how alterable so ever ours be . He is in one minde , though we be in many . Propos. 4. Hence also it is manifest , that Iustification is an Instantaneous act ; that is , it is not a work , that is carried on by degrees ; but a sentence pronunced by the Lord , the Righteous Judge , once for all : Though hereafter they still need renewed pardons , & so , may have moe sinnes actually pardoned this yeer , than they had the last yeer ; yet Justification , as relating to their state , is no progressive work : We hear not of a grouth in Iustification , as we hear of a growth in Sanctification ; for as for that word Revel . 22 : 11 , he that is Righteous , let him be Righteous still , or , let him be justified still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not import a growth or progress in Iustification , but a continuance in that state : beside that others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So Ar. Mont. The complut edition , as also the Syriack & Arabick Versions . This relative change , that is made in Iustification , is like the relative change , that is made in Adoption ; now the act of Adoption is an Insantaneous act , and not a work , that is carried on by degrees , nor doth it admit of a grouth , so that an adopted childe of God can not be more the adopted childe of God this yeer , than they were the last yeer ; though the sense and clear Perception of the one and of the other may & doth admit of degrees , & is not so full & clear alwayes at the first , as it may be afterwards . Propos. 5. Hence it followeth , That justification is equal in all ; that is , that all who are justified , are alike justified ; none more than others ; as none are more Adopted than others , speaking of these , who are made partaker of the privilege : None can be said to be more a son , than another ; so none can be said to be more justified , than another , who is also justified ; the Lord's sentence absolveth all equally from all their sins , who beleeve ; and admitteth them all equally into a State of Favoure and Reconciliation ; They equally passe from death unto life , they have equally peace with God , they have all an equal imputation of the Righteousness of Christ , or a share therein , none more or less then others , though the faith , which laith hold on the Righteousness of Christ , be not a like strong , in all ; for it is faith in the same kinde in all , and the promise is to the kind , and not to the measure or degree of faith . It is no where said , that we are justified by a faith of such a measure or degree ; but by faith ; importing that how weak so ever saith be , if it be faith of the right kinde , it inte●esseth a soul in Christ , & in his Righteousness , whereupon he is justified . It is true , one may have many moe sins pardoned , than another . Yet both being Pardoned & Iustified , they are equally absolved from all , that could be laid to their charge ; he that was the greater sinner , is not more liable to the Law , then he who was the least offender ; for the sentence of Pardon or Absolution doth equally free both from all hazard of Condemnation ; as when two persons are pardoned , the one whereof hath committed many crimes worthie of death , the other but one , they are both equally pardoned , freed from prison , and from the sentence , and set at liberty : So also when two persons are pardoned , the one whereof hath a greater debt remitted , the other a lesser , they are equally pardoned , the one is not more discharged , though discharged of more , than the other , but both are alike discharged of all their debt , & freed from all trouble of Law upon the account of their debt . So in Iustification , all who are justified , how great so ever the difference be among them , as to the sinnes , whereof they were guilty , are alike justified , because alike freed from the accusation and curse of the Law ; & alike made partakers of the Privileges of Persons pardoned ; have alike interest in the Favoure of God , & Right to glory . As to what difficulty may arise from the consideration of after sinnes , we shall speak to that afterward . Propos. 6. The State of Iustification is perfect at the first , or Iustification is perfect and compleet to all ends and uses ; This is clear from what is already said : for if Iustification be not an act & privilege , that admitteth of degrees , or of increase ; and doth not grow more and more dayly , it must be perfect at first , or adequate to all ends and purposes , for which it is appointed , or have that perfection that is competent to it . It is true , it is not so perfect , as that it can never be out of sight ; or as if the sense & feeling of it might not grow or become greater ; nor yet is it so perfect & compleet , as it thereby the justified person were freed from all sin , or all the consequences of sin in this life , for it is not hereunto appointed , nor granted for these ends . But in these respects , and for these ends , it is may be said to be perfect . ( I ) That all their former sins are pardoned , how many & how hainous so ever they have been , for then all their sins are cast into the depths of the sea , Micah . 7 : 19. & are not found . Ier. 50 : 20. In those dayes , & in that time , saith the Lord , the iniquitie of Israel shall be sought for , and there shall be none , & the sins of judah , & they shall not be found , for I will pardon them whom I reserve . He taketh away all iniquity Hos. 14 : 2. Then he imputeth no iniqui●y Psal. 32 : 2. but covereth & forgiveth sins , without exception . Rom. 4 : 7 , 8. Thus he redeemeth Israel from all his iniquities Psal. 130 : 8. He forgiveth their iniquitie , & remembereth their sin no more Ier. 31 : 34. Heb. 8 : 12. & 10 : 17. He cast : all their sins behinde his back . Esai . 38 : 17. Hereby is remission of sinnes , without any exception . Rom. 3 : 25. Mat. 26 : 28. Mark. 1 : 4. Luk. 3 : 3. Act. 2 : 33. & 5 : 31. & 10 : 43. & 26 ; 18. Eph. 1 : 7. Col. 1 : 14. He forgiveth all trespasses Colos. 2 : 13. and forgiveth all iniquity Psal. 103 : 3. ( 2 ) These sins once pardoned & blotted out , and cast behinde God's back , are not againe laid to the charge of the justified persons : once forgiven alwayes forgiven : It is true , Satan may renew the charge , and use false summonds against the Beleever ; & it is also true , that after-sins may waken feares , & bring old sins againe to remembrance , & the Lord may let them see their former debt , not to charge it upon them , but to bring them on their knees , to humble them the more , & to cause them cry for , and seek out new extracts of the Pardon received : yet the sinnes that God once pardoneth , he never writteth down againe upon the score of Beleevers , as if he had recalled the former pardon granted , for he remembereth their sin no more Ier. 31 : 34. Heb. 8 : 12. & 10 : 17. And for future sins by vertue of their State , they have access to seek for pardon and have ground . ( 3 ) The Righteousness of Christ , which is a perfect Righteousness , is fully and perfectly communicated and imputed ; so as thereby they become the Righteousness of God in Christ 2. Cor. 5. last . He is their whole Righteousness , in order to Iustification , and wholly their Righteousness , as made of God Righteousness unto them . Ier. 23 : 6 , 1. Cor. 1 : 30. And with this Righteousness , they are wholly & perfectly covered , to expect it as found & hid there Phil. 3 : 9. & are made Righteous Rom. 5 : 19. & 10 : 4. ( 4 ) They are now wholly Reconciled unto God , and have Peace with Him ; and not by halfes , or in some certain respects only , as if in other respects they were still Enemies , or in a state of Enmity : Being justified by faith , they have Peace with God Rom. 5 : 1. once they were enemies but now they are reconciled vers . 10. by Christ they have now received the Atonement vers . 11. once alienated & enemies in their mindes by wicked works , but now reconciled Col. 1 : 21. once a far off but now made neer Ephes. 2 : 13. the enmity being staine . vers . 16. No more strangers or forreigners now , but fellow citizens with the Saints , and of the houshold of God vers . 19. Then is the Lord pacified toward them , for all that they have done Ezek. 16 : 63. ( 5 ) They are compleetly translated , into a new Covenant state , not halfe the children of Saran , and half the children of God ; not halfe in Nature and halfe in the state of Grace , not half translated & halfe not Ephes. 2 : 13 , 19. Col. 1 : 21. not halfe quickened with Christ , and halfe not Ephes. 2 : 5. They are not now halfe without Christ , or aliens from the common wealth of Israel , or strangers from the Covenants of promise , &c. Ephes. 2 : 12. There is a perfect change , as to their state 1. Cor. 6 : 11. ( 6 ) They are secured as to final Condemnation , There is no condemnation for them Rom. 8 : 1. being beleevers , they shall not perish , but have eternal life Ioh. 3 : 15 , 16. He that beleeveth is not condemned vers . 18. See also Ioh. 3 : 36. & 6 : 47. They are passed from death unto life Ioh. 5 : 24. 1. Ioh. 3 : 14. being discharged of all guilt of eternal punishment , which formerly they deserved by their sinnes . And all this holdeth good , notwithstanding of their after sins ; which ( as we shall shew ) do not annull , or make any such breach upon their state of Justification ; It is true , these sins must also be Pardoned , & will be Pardoned ; but yet when they are pardoned , their Justification , as to their state , is not hereby more perfected , as to these respects formerly mentioned : It holdeth good also , notwithstanding of what shall be at the great day ; for that will put no man in a new Justified state , who was not Reconciled to God before . It is true , there will be many additions , as to the Solemnitie , Declaration , Consequences & Effects thereof , in that day , but not withstanding hereof the state of Justification here as to what respecteth its grounds & the essential change it maketh , together with the Right , that beleevers have thereby unto all , that in that day they shall be put in possession of , is perfect , & may be said so to be . Propos. 7 By what is said , it is manifest , how & in what respects this life of Iustification differeth from the life of Sanctification . ( 1 ) Sanctification maketh a real Physical change : Iustification maketh a Relative change . And thereby they come to have a new State or Relation , unto the Law , & unto God the judge . ( 2 ) Sanctification is continueing work , wherein beleevers are more & more built up daily . Iustification is an act of God , or a juridcial sentence , Absolving a sinner , & pronunceing him free of the charge , brought in against him , and not liable to the penalty . ( 3 ) Sanctification is a grōwing and increasing work , & admitteth of many degrees ; & is usually weak , and small at the beginning : Iustification doth not grow , neither doth it admit of degrees ; but is full & compleet & adequate unto all ends here . ( 4 ) Sanctification is ever growing here , and never cometh to full Perfection before death : Justification is perfect & adequate unto all ends ; as we shewed . ( 5 ) Sanctification is not alike in all ; but some are more , some are less sanctified : But Iustification is equal in all ; none being more justified , then others . ( 6 ) Some measures & degrees of Sanctification , which have been attained , may be lost againe : But nothing of Iustification can really be lost ; for we are not here speaking of the sense and feeling of Justification , which frequently may be lost ; but of Justification it self ( 7 ) Sanctification is a progressive work ; Iustification is instantaneous , as was shown . ( 8. ) Sanctification respecteth the Being , Power & Dominion of ●in , in the beleever , and killeth , subdueth and mortifieth it : Iustification respecteth its guilt & demerite , & taketh away guilt and the obligation to punishment , or obnoxiousness to the paying of the penalty . ( 9 ) In justification , a man is accepted upon the account of the Righteousness of Christ , imputed to him ; and received by Faith : But in Sanctification , grace is infused , and the Spirit given to perfecte holiness in the fear of God. ( 10 ) In Iustification , there is a right had unto life , and unto the rich recompence of reward , upon the account of the Righteousness of Christ imputed , whence they are said to have passed from death to life : But in Sanctification they are made meet to be partakers of the Inheritance of the Saints in light . ( 11 ) Unto Iustification nothing is required but faith in Christ , whereby the soul may become united to Him , & have a right to his benefites : But unto Sanctification , all the graces of the Spirit are requisite , and all the exercises of the same ; all diligence is required , and an adding of Vertue to Faith , of Knowledge to Vertue , of Temperance to Knowledge , of Patience to Temperance , of Godliness to Patience , of Brotherly kindness to Godliness , & of Charity to Brotherly kindness , 2 Pet. 1 : 5 , 6 , 7. Propos. 8 Hence it followeth also , thar there is no ground to assert a first & a second Justification , as Papists do , meaning by the first an Infusion of an inward Principle or Habite of Grace , which is no Justification , nor part thereof , but the beginning of Sanctification : and by the Second , another Justification , which with them is an Effect or Consequent of the former , having good work , which flow from the foresaid infused principle of grace & love , for its proper & formal cause . This Justification , they say , is by works , where as the former is by faith ; and yet this second , they make to be an Incrementum , an increase of the first ; and for this they say , the church prayeth , when she saith , Lord increase our saith , hope & charity . Concil , Trid. Sess. 6. cap. 10. whereby we see , this Justification , whereof they say Iames speaketh , Chap. 2. is manifestly nothing else , but the very grouth of Sanctification : and so they know no Iustification at all , distinct from Sanctification : wherefore we need say no more against the same , it being Justification , formerly explained , which we treat of , and not of Sanctification , whereof they seem only to speak , when they mentione Iustification ; and indeed this their Iustification , which is true Sanctification , admitteth of various and different degrees ; & of this , they may imagine not only a first and a second , but according to the various degrees thereof a third and a fourth yea a Tenth & Twentieth , if they please . The Scripture , it is true , maketh mention of twosold Iustification , one by the Works of the Law , & another by Faith : but it asserteth with all , that these are inconsistent , and that no man living can be justified the first way , by the works of the Law. Mr. Baxter , beside the difference he maketh , betwixt Justification as Begun , and as Continued , in reference to the different conditions , required to the one , and to the other , imagineth a twosold Iustifieation , or two Iustifications , or ( as he saith against D. Tullie pag. 167. ) rather two parts of one , yet in his last Reply to Mr. Cartwright pag. 46. he maketh them as distinct , as are the two lawes he speaketh of , & the first , he saith , is by God the Creatour , the second by Christ the Redeemer and in order to the vindication & clearing of this , he speaketh much of a twosold Righteousness In his writtings against Mr. Cartwright pag. 70. giving us several ( to the number of thirteen ) differences , betwixt them ; making the one to consist in out Non-obligation to punishment by the Law of works , because of its dissolution upon Satisfaction made by Christ : to be without us , in the merite & satisfaction of Christ ; to be in substance the same with Pardon ; to be opposite to that guilt , which sin in general procureth ; to be but the tantundem of what the Law required , to justify us from a true Accusation , that we by sin deserve death &c. And the other to consist in our Non-obligation to the far greater punishment ; to be within us & done by us , to consist in innocency or notguiltiness ; to be opposite to that guilt , which one particular sin procureth ; to be the idem required in the new Law ; to justifie us from a false Accusation , that we have not performed the Conditions of the new Covenant &c. all which to examine is not my present purpose : only I shall say , as to this two sold Justification , that it is an explication of the matter , which we have not in Scripture , which , I judge , should only regulat both our Conceptions & Expressions , in this affaire : and what ever pleasure men may take , to give way to their Luxuriant phancies ; yet it will be safest for us to follow the threed of the Word , and to speak of this mysterie , according to Revelation , and not according to our Apprehensions : And of all men , I judge , Mr. Baxter should be most averse from creating new Termes , Words & Expressions , in these divine things , who expresseth himself so angry-like ( especially in his later writtings ) in words , which to some may seem to favour little of sob●iety or of modesty , against such as contend about words ; when it may be , they are but defending the received orthodox doctrine from his new Notions and Expressions , as being Censorious , dividers , Word-souldiers , & I know not what . But , as to the matter in hand ; & in particular , as to this second Iustifica●ion , or rather first ( for it is supposed to be first in order of nature , if not in time also ) which is founded upon our Innocency , or performance of the Conditions of the new Covenant , Faith , Repentance & New Obedience & so is a declaring of us Righteous because of our inherent Righteousness , I shall only say these few things . 1. That I finde not this new Iustification explained , expressed , nor so much as hinted by the Apostle , in all his discourses and disputes about this subject , though he hath spoken very much of Iustification , and on all occasions did vindicate & clear up the gospel-truth thereanent . If it be said , That all this is sufficiently hinted , & more then hinted by the Apostle , when he tels that Faith is imputed unto Righteousness . I answere . What the proper meaning of this Expression is , shall be shown hereafter , where it shall also be manifested , that the Faith here said to be imputed , is not our act of Faith , but Christ , & his Righteousness laid hold on by faith , or the object of Faith held forth in the Gospel , & received by Faith. And for answere to this , I judge it sufficient to say , That the Apostle is manifestly there speaking of that other Iustification , which we owne , for the only Iustification , hold forth in the Gospel , whereby Remission of sins is had , & Peace with God , through a Righteousness without , & of that Iustification , which taketh away all glorying , both before God & man , and wherein God is hold forth to be & laid hold on by Faith as one , that justifieth the ungodly , and of that Justification , which is from the Accusation of the Law ; by all which & many other Particulars , observable in the Apostles discourse there , it is undeniable , that he is speaking of that other Iustification , which we asserte . If it be said , That all this is sufficiently imported , when Faith is made the Condition of Justification , & we are said to be justified by faith I answer . What way Faith is the Condition of Justification , & is so to be called , shall be seen afterward : only I say , that what the Scripture speaketh of this , can give no ground for a new & distinct Justification , because this new Iustification is rather a Iustification of Faith , or of the Beleever because of his faith , & purely upon the account of his Faith ; for it is a sentence of judgment , pronunceing the man to be a Beleever , because he is so ; & his faith to be right Faith , because it is so ; than any Iustification of him by faith . Not to mentione this , that together with faith , as the Condition , Repentance & New Obedience is joyned ; & then there must be a Iustification of works , or of the man by , yea & because of works , which cannot be imported by being Iustified by faith , because that is alwayes opposed to Iustification by works . Beside , that even in mens courts there are not two distinct sentences of the judge , required in deciding of a Controversie , depending upon the clearing of a Condition ; one anent the truth , of the Condition , & the other anent the thing depending upon that Condition ; but the Condition being instructed to be performed , the one sentence is given out ; much less is this requisito here , where we have to do with God , who knoweth whether the Condition be performed , or not ; and needeth not , that we instruct the same against the Accusations of Satan , or of the world in order to his information . Moreover , there is but one Accusation here brought in against the man , from the Law , & from the Righteous Iudge , to wit. That he is a sinner , & therefore a son of death : & therefore there is but one sentence requisite : for as for that Accusation , that the person hath not performed the Condition of the new Covenant , neither will the Law-giver , or judge , nor can the Law bring it in against a Beleever : and what Satan , the accuser of the Brethren , or what a blinde or prejudged World , or what a man 's own blinde & deceitful heart shall or can herein do , is of no consideration , in reference to a Iustification , which is before God , & in his sight . But 2. Against this twofold Iustification . I would say , that all that is mentioned , concerning Gospel Iustification , in Scripture , agreeth but to one , & the very contrary thereof must be attributed to the other new-coyned Iustification , according to his own explication thereof : the one is by faith , the other is for faith ; the one is by faith alone , withour works , the other is because of Faith & Works too ; the one is an act of God's free Grace , the other is an act of pure Iustice ; the one is of a sinner , and of an ungodly person , the other is of a Righteous man , as such , & because such ; the one taketh away all boasting and all gloriation even before men ; the other not ; the one maketh the reward of free grace , the other of due debt ; the one is because of a Righteousness without us , the other because of a personal inherent Righteousness ; The publicans language , God be merciful to me a sinner suiteth the one best ; The Pharisees language , or some thing like it , God , I thank thee , I am a beleever &c. suiteth the other best ; In the one the one the man can plead no innocencie , in the other he can & must plead himself not guilty , in the one , the sinner must say with David Psal. 143 : 2. enter not into judgment with thy servant , for in thy sight shall no man living be justified ; in the other , he may and must say , enter into judgment with thy servant , for in thy sight , I shall be justified . Other things or this Nature might be mentioned , but these are sufficient . 3. This New Justification must of necessity be a justification of conscience , or in it , or terminated in it ; because it is not before God , or in his sight , where the world , or the deceived heart the chiefe accusers here , do not compear to accuse , & Satans accusing them before God can cause no trouble to them , untill he come , as an Accuser , before conscience , & give in false summonds there . And therefore it is not the Justification by Faith , treated of in Scripture : as himself proveth in his Confession Chap. 8. pag. 189. &c. 4. This will make way for moe Iustifications , than two ; for as faith must be justified so must Repentance , so must also Works , & Perseverance in them to the end : If it be said , that all these make but one compleet Condition , & therefore give ground but to one sentence . I answer : Then no man can have this sentence pronounced upon him , to wit , to be one , that hath performed the Condition , until he hath persevered unto the end , & finished his course , & this being the first Iustification , at least in order of Nature before the other , a man must be dead before he be justified from the Law , yea or with this Iustification : and yet we hear of Iustification in this life . Further , this will make way for moe Justifications , upon this account , that it is a declaration of the man to be what he is indeed , & to have what he hath indeed ; & so , as hereby tho man who hath true saving faith , must be justified upon that account , so the man , that hath but an historical faith , must be justified in so far , in comparison of him , that is a meer infidel , and may plead his own cause , so far , even before God's tribunal ; so may the man , that hath but a legal Repentance , in respect of him , that hath none at all ; & the man , that performeth Works materially good , though not in a right manner , in comparison of him , that doth not so much , & himself tels us pag. 8 , ag . Cartwright of a , 3 sold Accusation , 1. that we are not beleevers . 2. That we are not true beleevers , 3. that we are ●●lifidians ; & that accordingly , there must be several wayes of justification , 5 , This will lay the ground for God's multiplying , or frequently reiterating of one & the same Iustification ; for Iustification presupposeth alwayes an Accusation , & seing neither God , nor the Law , will ever accuse a Beleever of being no Beleever , only Satan , & the world , & his own Misguided Conscience it ; now , if the Accusation of these or of Satan alone ( as he seemeth to insinuat p. 81. & else where , against Mr. Cartwright ) be enough to lay the foundation of such a Iustification , then as oft , as this Accusation is renewed , ( & how oft that may be , who can tell ? ) must the Lord reiterat his sentence of Iustification , and pronunce the man a true Beleever : and it will not be sufficient to say , that it will suffice if the Lord manifest to the Mansconscience , that he a beleever ; for why shall that be sufficient now , more than at the first ? and if this take away the necessity of reiterating the sentence , it will also say , that there was no necessity for pronuncing the sentence of his being a beleever at the first . None need to say , that this same may be alledged against our Iustification before God ; for the Iustification , we only owne , is in reference to the Accusation of the Law , & of Justice & of God the Righteous Judge , under whose Curse the sinner lyeth , until he be justified , & when he is once justified through faith in Christ , he is no more troubled with their Accusations ; for neither God , nor Law , nor Gospel accuse a Beleever of being an Unbeleever & under the Curse againe , whatever Satan , & his own misguided conscience , or others may do . 6. He groundeth his twosold Iustification p. 93. & 94. upon a twosold Covenant with distinct conditions & a twosold Accusation for non-performance of the one , & of the other . But thus , as he shall make us to be justified by the old Covenant of works , & that by the principal justification , an absurdity , that he frequently loadeth our opinion with ; so he maketh all the justification which is according to the new-Covenant to be upon & because of our own personal Righteousness ; which is also repugnant to the whole Gospel . We do not performe the conditions of the first Covenant , and all the liberation from the Curse of that Covenant , under which we are by Nature , is through the Surety-Righteousness of Christ , imputed to us , & received by faith : and the Gospel or new-Covenant revealeth no other way of Justification to us . As for the distinct accusations , we have said enough already . Neither the Lord , nor his Law do ever accuse a Beleever of not being a beleever , & as for Satans or others accusations of this kind , a well informed conscience from the light of the word ; & of the Spirit , clearing up the work of faith , in the soul , & the true & real works of a lively faith , will be sufficient to quiet the beleever , & stop the mouth of all these Accusers ; without the fiction of a new & distinct Justification , whereof the Scripture is silent . But Mr. Baxter in his last reply to Mr. Cartwright explaineth , the matter far otherwayes , telling us pag. 46. and forward . That the first justification is by God , as Rector , only by the pure Law of works , as Creator : the other by God in Christ , as Redeemer & Rector of the Redeemed world . The first is conditionally past upon the whole condemned world & that without any condition in man , whether faith or works : & so it is both absolute & conditional . In the first the Father first condemned his Son , as it were ( see pag. 52. ) & after satisfaction given justified first him , as Sponsor , & then the world for his sake : thus God forgave those all the debt , who yet perish by taking their fellow servant by the throat . Here is a justification both absolute & conditional ; Here is pardon & no pardon : Here is a justification of all the Reprobat : Here is a justification of persons not in being & prior to & without all faith . This therefore is not the justification , whereof the Scriptures speak , as himself proveth , in his Confession . CHAP. XX. The state of justification remaineth , notwithstanding of after sinnes , & punishments . FOr further clearing up of this life of Justification , as to its Continuance , we shall remove two objections , that may seem to stand in the way of the truth , hitherto cleared . For it would seem , that Justification is not such a continueing uninterruptible state , as it was said to be , upon this double account , first . That the sinnes , which Beleevers , who are justified , do commit , especially such as are of a more hainous & crying Nature , do break off this state of favoure & reconciliation , seing they deserve , even the least of them , God's wrath & curse , & so expose the sinner unto the just revenges of God ; which seemeth not to be consistent with a state of Justification . And then secondly as their sinnes deserve God's curse & wrath , so the many sharp & sore afflictions , which they are made to lye under , both are effects of the wrath of God , & fruites of the Curse , & also would say , that that state is such , as can be broken off , or at least , is not perfect , as it was said to be . Now for clearing of the truth , formerly asserted , & vindicating of the same , from these two Objections , to which all others may be reduced , we shall propose some few things to consideration . 1. None will say , that every sin of infirmity & weakness , which beleevers commit , doth or can cut them off from the state of justification ; for then they should never remaine one day to end in that state ; for no man liveth , that sinneth not , & the Righteous fall seven times a day ; if the Lord should stricklymark iniquity , no man should stand ; even the best of their actions are defiled with sin , and they cannot answere for one of a thousand . So that either it must be said , there is no state of justification , or that it is consistent with sin in the justified : Justification , though it take away all the guilt of by paft sins , and free the beleever from that obnoxiousness to the wrath & curse of God which they were formerly under ; yet it preventeth not all future sinnes , not doth it put the beleever into a perfect sinless state ; nay nor doth it kill any one sin , as to its being , but only taketh away the guilt , offensiveness & the obligation to punishment , or the reatus poenae , whereby the sinner is bound over unto the Penalty . 2. As for such sins , as we may suppose , if committed , would ipso facto , as they say , forfeit the transgressour of the state of Justification , & destroy all interest in Christ , in the Covenant of grace , & so transferre them into their former state of Nature , while they were under the Curse ; as being sins , inconsistent with a state of Grace & Reconciliation with God ; such as the sin against the Holy Ghost , or of full & final Apolstasie : as for such sins , I say , the faithfulness of God , Mediation of Christ , & the Operation of the Spirit of Grace , are , as it were , engadged , to keep the Iustified from falling into them ; as all the Arguments , proving the perseverance of the Saints , do abundantly evince . 3. Though every sin , being a transgression of the Law of God , which still remaineth in force to oblige the beleever , as all others , unto obedience in all points , doth , in its own nature , deserve God's wrath & curse , according to the threatning & penalty of the Law : yet these sins do not annul the state of justification , nor interupt it ( 1 ) because notwithstanding thereof , all their former sins , of which they were pardoned , remaine pardoned , & do not bring them againe under the curse , & their Right to the Inheritance remaineth fi●me , through Jesus Christ. ( 2 ) Because all these after sins were virtually pardoned , & their obligation to the suffering of the penalty upon the account of these , virtually removed , in their Iustification ; for therein was there a legal security laid down & given , that all future sins should not actually bring them under the curse , or into the state of condemnation : & this is much more , than what was before their actual closing with Christ , & being thereby brought into an estate of justification , for though it may be said , there was sufficient security laid-in in the Covenant of Redemption betwixt Iehovah & the Mediator , concerning the Non-perishing of the Elect ; Yet this security was hid & under ground , lying in the unchangable purposes of God ; in the Fathers Election of them , & giving of them to the Son to be redeemed ; in the Son 's undertaking for them , & in due time becoming sin & a curse for them , & so taking on their debt , & making full & compleet satisfaction therefore ; And this fundamental & remote Right , ( as it may be called ) could not be pleaded by themselves . But after they have closed with Christ , and are brought into a state of justification , their Right appeareth above ground , and the security is laid open in the Covenant of Grace , whereby they are in case to plead their virtual pardon , to be made actual , & the promises to be made good , according to the Gospel termes , & after the Gospel-method . And thus . 3. Not only doth the law's threatnings speak to them , as shewing what de jure only they may look upon us due unto them , & not declaring what shall eventually befall them , or that eventually they shall fall under the eternal curse ; for in a sense , that is true even of all the elect not yet justified , as was said ; but they have a legal ground & Right in the Covenant of Grace , securing them from Condemnation , & they have accless & ground in Law to plead this Right & so to plead for actual Pardon in the termes , & according to the methode of the Gospel : I do not say , that the justified while lying in sin , without making application to Iesus Christ , & acting faith on him , in order to pardon , have ground to plead for actual pardon , for that is repugnant to the Methode of the Gospel , requireing new acts of faith , in order to new acts of Pardon , I mean the implicit acts if faith ( to speak so ) in reference to dayly infirmities & unseen sins , & the more explicit acts of faith , in reference to grosser sins , seen & lamented : But they have ground to plead for grace to discover their sins , to humble them for their sins , & to excite their soul to renewed acts of faith in Christ , and thereupon to expect , according to the Gospel methode , Remission ; and to plead for it , in the merites of Christ , unto which they have a sure Right . Therefore 4. New sins cannor annul the state of justification ; because not only are beleevers secured that de eventu , they shall not come into Condemnation for these sins ; but even as to any legal dueness of punishment , that new sins may bring them under , there is a sure & saife remedie at hand , the blood of Christ that taketh away all sin , to which they are called to go that they may wash their souls there by faith , and be clean , & be delivered from guilt . 4. For further clearing of this , we could consider , that there is a difference to be put betwixt Sin , in order to its direful effects , considered in it self , and considered , as it is in the Iustified . Though sin , in it self is alwayes mortiferous , and exposeth to the curse and wrath of God , having a malignant demerite constantly attending it : Yet it is not so , being considered , as it is in the justified : for as poison , is alwayes deadly in it self , & working towards death ; yet it is not so , as in a person , who hath received a sufficient antidot . Though every act of felonie in it self make obnoxious unto death , according to the Law ; yet some acts , as committed by one , who can read , will not have that effect : so the beleever is antidoted by the Covenant of Grace , that howbeit sin remaine still deadly , in its own nature ; yet as to him , it cannot produce these effects . 5. Though after sins , in a justified person , may have , before they be pardoned , very sad effects , in reference to Comfort , or comfortable Improvment of their Privileges & Advantages : yet they cannot disinherite them , or put them from their Right : Though leprosie did deprive the leper of the comfortable enjoyment and use of his own house ; yet it did not destroy his right : though the miscarriages of the prodigal son did incapacitate him for any present enjoyment of his interest in his Fathers affection ; yet they did not destroy his Sonshipe Luk. 15 : 17. So though sins , not yet washed away , in such as have been justified , may and will certainly prejudge them of many comfortable Advantages , which they might otherwayes have ; yet they do not take away their Sonshipe , nor their Right to the Inheritance of sones . 6. Though after sins , not yet pardoned through faith , do and will stirr up Fatherly Anger & Displeasure against them , who are justified , and become his Adopted children ; Esai . 54 : 7 , 8. Yet they bring not justified man under pure judicial wrath , and under the Curse and Law-anger , so as God is no more their Father , but hath cast them out of his familie , & fatherly favour . It is one thing to be under the frowns & gloomes of an angry Father : & another thing to be under the severe aspect of an angry judge . 7. It is considerable also . That through grace , and the Lord 's great love and wisdom , after-sins are so far from destroying their State and Right to the inheritance , that upon the contrare , they are ordered to the Justified mans good , and further establishment in grace ; not that sin it self hath any such natural tendency ; but it is by accident to sin , which is so ordered by the wise disposal of a loveing Father , making all things work togerher for good , and thus counter-working Satan without , & Corruption within , making that , which Satan had designed to their ruine and destruction , contributo to their good & advantage , by giving them fresh occasion , of exercising Humility & Repentance , & of Renewing their gripping of Christ by Faith , & of Watching more with Diligence here-after ; as also hereby they are put to search & examine themselves , to try their Rights & Securities , & thus to make their calling & election sure , to their further establishment & comfort in the Holy Ghost . 8. Thus we see whatever present alteration after sins , not yet taken to Christ , to the end they may be pardoned through his blood , do , or can make , as to the present Condition of the justified ; yet their State remaineth firme , & unshaken ; for thereby they fall not againe under the old Covenant ; nor under the sentence thereof , nor under pure Law wrath , pure Justice & the Curse of a broken Covenant ; but being under Grace , & not under the Law , they are secured as to Condemnation Rom. 8 : 1. & as to the loss of the favour & friendship of God Rom. 8 : 35 , 39. for not only is the guilt of Original sin , & of all their preceeding Actual sins taken away , through faith in Christ , when they were justified , but there is a sure way condescended upon betwixt Jehovah & the Mediator , how their after-sins shall be Pardoned , & taken out of the way , & the same method and way is declared in the Gospel , & made sure by the Covenant of Grace : and by their being in the Covenat , they have a right unto the promises thereof , and ground to press for the performance ; & so for Remission , & for all things requisite thereunto , or following thereupon ; yea they have a sure pledge of Remission already , to wit , the actual Pardon of what is past , and their past Justification ; that is a comforting & strenthening word Rom. 5 : 9 , 10. much more then being now justified by his bloud , we shall be saved from wrath through him ; for if when we are enemies , we were reconcile ● to God , by the death of his Son ; much more being reconciled , we shall be saved by his life & so is that Rom. 8 : 32. He that spared not his own son , but delivered him up for us all : how shall he not with him also freely give us all things ? 9. We may adde , That if sins , afterward committed , could take away Justification , then they should also take away Adoption , & Regeneration ; & so the justified man , should by after sins , not only become an unjustified man ; but also the child of God should become againe the childe of the devil , & the Relation should be quite broken off , & he , who was borne againe , should return unto his former state of black Nature : & thus there should be a second , & a third , yea & multiplied Regeneration ; whereof the Scripture is silent , nay it clearly depones the contrary . 10. And if it be enquired , how it cometh to passe , that after sins may not , at least , gradually impaire the State of Justification , as sins do impaire and weaken Sanctification ? I answere ( and this may further help to clear the business under hand ) The reason is manifest , from the difference , that is betwixt these two blessing and benefites ; Iustification is an act of God , changing the Relative-state of a man , and so is done and perfected in a moment : Sanctification is a progressive work of God , making a real physical change , in the man ; whence sin may tetard this or put it back , but cannot do so , with the other , which is but one single act , once done , and never recalled , the gifts and calling of God being without repentance Rom. 11 : 29. In justification we are meerly passive , it being a sentence of God pronunced in our Favours ; in Sanctification , as we are in some respect patients , so are we also Agents , and Actors , and thus sin may retard us in our motion , and as it evidenceth our weakness for acting , so it produceth more weakness . Moreover Sin and Holiness are opposite to other , as light and darkness , & therefore , as the one prevaileth , the other must go under , and as the one increaseth , the other must decress . But there is no such Opposition betwixt sin , & pardon , which is granted in Justification . And whereas it may be said , that sin expelleth also grace Meritoriously : yet that prejudgeth not the truth in hand , for it can expell grace meritoriously no further , than the free constitution of God hath limited : and so though it can and oft doth expell many degrees of Sanctification ; yet it cannot expell & make null the grace of Regeneration ; or the Seed of God , so no more can it expell or annul Justification ; because the good pleasure of God , hath secured the one & the other & made them both unalterable . By these particulars , we see how the first doubt is removed out of the way ; we shall next speak to the Second , which is concerning afflictions , & Punishments , which are the fruits and deserts of sin , and seem to be part of the curse or penalty threatned in the first Covenant : To which we need not say much to show , that notwithstanding hereof , the State of Justification remains firme , and unaltered . These few things will suffice to cleare the truth . 1. Though all affliction , and suffering be the fruite & consequent of the breach of the Covenant by Adam , the head of mankind ; for if he had stood , and the Covenant had not been violated , there had been no Misery , affliction , Death or Suffering : and though in all , who are afflicted in this world , there is sin to be found ; And though it cannot be instanced , that God ever brought an afflicting or destroying stroke upon a Land or Nation , but for the provocations of the People , yet the Lord may some rimes afflict outwardly or inwardly , or both , a particular Person , in some particular manner , though not as provoled thereunto by that persons sin , or without a special reference to their sin , as the procuring Cause thereof ; as we see in Iob : and as Christ's answer , concerning the blinde man Ioh. 9 : 3. Neither hath this man sinned , nor his parents ( that he was born blinde ; ) but that the works of God should be made manifest in him , giveth ground to think . 2. Though it doth oftner fall out , that God doth afflict , Punish and Ch●sten his people even because of their sinnes , as well as other wicked persons ; yet the difference betwixt the two is great , though the outward Camitie may be materially the same : To the godly , they flow from Love , are designed for good , are sanctified , and made to do good , they are covenanted mercies ; but nothing so to the wicked . They are mercies to the one , but curses to the other ; They speak out love to the one , but hatred to the other ; They are blessed to the one , but blasted & cursed to the other ; They work together for good to the one , but for evil to the other : and all this notwithstanding , that the outward affliction & calamity that is on the godly , may be double or treeble to that , which is upon the wicked : Yea there is mercy and love in the afflictions of the Godly , when the prosperity of the wicked is cursed . Whence we see , that all these afflictions cannot endanger or dammage their Justified state . 3. Though the Lord may be wroth & smite in anger his own people , chasten & punish them in displeasure ; yet , this wrath & anger , is but the wrath and anger of a Father , and is consistent with fatherly Affection in God , and therefore cannot be repugnant to a state of Sonshipe in them . Prov. 3 : 11 , 12. Heb. 12 : 5-8 . Psal. 89 : 30 33 , 34. Revel . 3 : 19. 4. In all these afflictions , that seem to smell most of the Curse , and of the death threatned , and are most inevitable , such as death , &c. there is nothing of pure vin●ictive justice to be found in them , when Justified persons are exercised with them : for Christ did bear all that , being made a curse for them , and as to this , the Lord caused all their iniquities to meet together upon him : He drunk out the cup of Vindictive anger , and left not one drop of the liquor of the Curse of the Law , for any of his own to drink : He alone did bear the weight of revenging justice ; and there is nothing of this , in all that doth come upon beleevers ; So that the very sting of death is taken away , & the sting of all these Afflictions is sucked out , and now they are changed into Mercies & Blessings . 1 Cor. 3 : 21 , 22. Therefore we must not think that they contribute the least mite unto that Satisfaction , which justice required for sins , & Christ payed down to the full ; & justice was fully satisfied with what he paid down : nor must we think , that God will exact a new satisfaction for sins , or any part thereof , of the hands of beleevers , after he hath received a full satisfaction from the Mediator Christ , & did rest satisfied therewith . The afflictions and Punishments then , that the godly meet with , being no parts of the Curse , nor of that Satisfaction that justice requireth for sin , nor flowing from vindictive justice ; but being rather fatherly chastisments , mercies & meanes of God , can do no hurt unto their state of justification ; nor can any thing be hence inferred , to the prejudice of that glorious state . 5. But it is said , Pardon and Justification is one thing , and a man is no more Justified than he is Pardoned ; and Pardon is but the taking off of the obligation to punishment , and consequently of punishment it self ; and seing punishment is not wholly taken off , but there remaineth some part of the curse , or of the evil threatned for sin , and will remaine untill the resurrection , it is cleare , that pardon is not fully compleet , not consequently Justification so long as we live . But for answere , & to clear up the matter in hand more , we say ( 1 ) Pardon of sins is not adequatly the same with Justification , nor the whole thereof , but at most a part , or rather a partial effect in justification , the person is constituted Righteous , and declared such , and thereupon hath his sins pardoned , and a Right to the purchased reward ; and he is thus made & declared Righteous , through the Mediators Surety-Righteousness , imputed to him , and laid hold upon by faith . ( 2 ) When a person is justified , he is at once and for ever freed from the punishment due from the Law & from vindictive justice , for the broken Covenant : & the Obligation to punishment required by vindictive justice , is taken away and dissolved ; Christ having fully born that Punishment , and satisfied that demand of Justice , they , in & through him , are delivered from the Curse , and the maledictory sentence . ( 3 ) Hence all their sufferings & afflictions here , being no part of the Curse , nor of Satisfaction to divine vindictive justice , nor of the Condemnation threatned , how ever they be materially evil , and Fatherly Chastisments or Punishments ; yet are no effects of Law-vengeance , nor parts of vindictive Punishment : and so cannot give ground to inferre an imperfect Pardon , or an imperfect Justification . ( 4 ) Nor must we call them any part of the Punishment , threatned by the Law , remaining yet unremoved ; for that would make them parts of the Curse ; and yet Mr. Baxter Confess . p. 125. conceiveth it fittest to say , that beleevers are freed from the curse , & are not under it , and addeth his reasons there : And the consequence is clear , because , what the Law threatneth , as such , belongeth to the Curse ; for the Law saith , Cursed is every one , that continueth not in all things , which are written in the book of the Law to do then , Gal. 3 : 10. Deut. 27 : 26. And therefore every Punishment , that is a punishment of the Law , must be part of the Curse ; So if the Punishments , or Afflictions , that the Godly are now under , be part of the Curse , that is yet remaining unremoved , or of the Punishment ( as Mr. Baxter there p. 124. saith ) it will inevitablie follow , that beleevers are yet under the Curse , and not wholly delivered there from ; and as to these outward afflictions , many of the truly Godly shall be more under the Curse , then several of the wicked : and if they be under any part of the Curse , how can they be pronunced Blessed ? how can they be said to be Redeemed from the Curse of the Law ? how can Christ be said to have been made a curse for them ; how shall their sufferings not be a part of Satisfaction to Vindictive justice ? Shasl not they be in part Satisfiers for themselves ? Shall not they then be beholden to Christ , only in part ? How shall then these Afflictions flow from love , run in the channel of love , and work-out their good , through grace & love , if they be any real & formal parts of the Curse ? Shall not the curse then be a part of the blessedness of the Saints , and of their bequeathed portion , which they may owne as theirs , as well as they may owne life ! Shall not the curse , or a part of the curse , separat from the Love of God , and of Christ ? What , I pray , will , if that do it not ; and yet the Apostle tels us Rom. 8 : 33. &c. that afflictions cannot do it , nor death it self . How can any part of the curse work for us a far more exceeding & eternal weight of glory ? and yet Afflictions do that 2. Cor. 4 : 17. The curse will not conforme us unto Christ ; yet afflictions will , and do Rom. 8 : 29. ( 5 ) Even as to the remnants of the body of death , that cause the godly to groan , and cry out . Miserable man &c. if we consider them , as an Affliction , we cannot say , that they are a remanent part of Law-vengeance , of Law-punishment , or of the curse , threatned in the Law ; for then they should be effects of God's hatred towards the Persons , & of pure vengeance and of juridical , & judicial Wrath & Anger , and were not capable of Sanctification to their spiritual advange ; and Beleevers , upon this account , could not be said to be delivered from the Law , and dead to that , wherein they were formerly held , as they are Rom. 7 : 6. for they , who are under the Curse , and under such an especial part or Effect thereof , cannot but be under the Law , and that , as a cursing Condemning Law. Gal. 3 : 10. Nor could the Apostle inferre , as he doth , after the mentioning of the sad wrestlings , that the godly have , with the body of death . Rom. 7 : 15. &c. that there is now therefore no Condemnation to them , that are in Christ Rom. 8 : 1. for this would not follow from their being really & properly under such a great part of the Curse . Sure , this cannot but be derogatory unto the perfect Satisfaction made by Christ ; seing hereby there is , in some measure , a Satisfaction made unto the justice of God : and it was the end of Christ's suffering & satisfaction , to deliver his people from the curse of the Law , in whole , and in part , & from that penalty threatned in the Covenant of works . Christ was made a curse for us , and thereby did redeem us , not in part only , but wholly , from the curse of the Law : and this penal Law Mr. Baxter must understand pag. 127. Confess . or he speaketh not to the purpose . Nor can I say with him ibid. p. 119. that every threatning is it in one sense , & the execution in another , that is commonly called the curse of the Law : for the execution of the Law upon any person , is inconsistent with loving-kindness towards that person ; but so is not every threatning , nay nor the execution thereof upon beleevers , as we see Psal. 89 : 30 , 31 , 32 , 33. Nor could these executions of threatnings be said to flow from Love , contrare to Revel . 3 : 19. Heb. 12 : 6. Prov. 3 : 12. for there is no fatherly Love , in executing of the Curse . CHAP. XXI . Justification is by Faith : what this Faith is , & how it is wrought . HAving thus spoken unto , & laboured to clear up the Nature & some causes of this life of ●ustification ; we come , in the next place , to speak to the following part of the Text. Where the way , how this life of justification is brought about and attained , is pointed forth , when it is said . The just shall live by faith . Faith , we see , is here mentioned , as that which interesseth us in this privilege of life . Whence we see 1. That no man is made partaker of the life of Justification , before Faith ; or that untill souls exercise faith , they are without this life of Justification . Some talk of a Justification from Eternity ; & thus confound Justification with Gods love of Election ; or with Gods decree & purpose to justifie . Some speak of Justification of all , in the death of Christ ; but neither is this to be admitted , if we speak of actual Justification ; It is true , Christ did , when he laid down the full price of Redemption , conforme to the Eternal compact betwixt Jehovah & Him , make an absolute & actual purchase of all those , that were given to him to be saved , & did buy & purchase all the Favours , Blessings & Privileges for them , which were afterward to be actually bestowed , in the time , & after the way & methode , condescended upon by Jehovah & the Mediator : ( I am here speaking of such as came to have a being , in the world , after Christ had in the fulness of time , come & laid down the price ; & not of those ; who lived before , when Christ's death & Satisfaction had only a Moral being , & yet full efficacie to produce the same saving effects on beleevers : ) and though in this respect , all the Elect may be said to have been virtually justified , when Christ laid down the actual price , and was justified from all the charge of their debt , that was laid upon him ( as in some sense , it may be said , that all the Elect were virtually Justified in Him , when he undertook to make satisfaction for their debt ) yet there is no actual Justification before Faith ; according to the Scriptures that speak of justification , of adoption , & of Sanctification by Faith , shewing that these Benefites & Privileges follow Faith , as to their actuall being , though they were from eternitie decreed , as was also Glorification , & were actually procured by Christs death : in which respect , as also in respect of Christs undertaking or substituting himself in the room of sinners , they may be said to have been virtually , Sanctified & Glorified , even then . It is true , that before Faith , the justification actual of the Elect is every way secured , & all things tending thereunto are concluded & firmly laid , & all the other anteceding causes are existent , before Faith , for Christ is appointed & substitute Mediator ; Christ hath accepted & undertaken the work of Mediation ; He is come in the fulness of time , & hath laid down the full price ; The Father is satisfied with the price paid . The Father laid upon him the iniquity of all the Elect , & He hath born it , & made full satisfaction , therefore he is accepted of the Father , as Head of the Elect justified & possessed of glory , so as they may be said to be risen with him in heavenly places , to wit virtually , & meritoriously ; & all this before faith , Thus God was in Christ , reconciling the Elect world unto himself , not imputing trespasses unto them , because he imputed them to Christ & made him sin , who know no sin & this before the word of Reconciliation , ministred by the Ambassadours of Christ , hath wrought them up unto God by faith . 2 Cor. 5 : 18 , 19 , 20. And this I think was more , then what Mr. Baxter saith confess . pag. 225 , 226. to wit , that he was providing a sufficient remedie for the pardon of it , if they would accept of it freely given ; for the world here spoken of is the world of the Elect , though he think otherwayes ibid. & the Lords not imputing their sin unto them , was more then his not dealing with them , according to the desert of their sin , but in mercy , for as yet many of them had not a being , and so were not capable of being dealt with , according to the desert of their sin ; but it importeth , what is more emphatically expressed thereafter vers . 11. to wit , that God was laying their sins on Christ ' and making him sin , as to its demerite , or guilt , for them , that they might in due time be made the Righteousness of God in him . Yet notwithstanding of all this , actual justification & Reconciliation is not before 〈◊〉 , as is clear from many passages of Scripture , asserting our justification , life to by faith , Rom. 1. 17. & 3. 28. & 9 : 1. Ephes 2 : 8. Gal. 2 : 16 , 20. Ad it cannot be said , to evite the force of these & the like Scriptures , that this is to be understood only of justification , as to our feeling , sense & apprehension : for the case , which the Apostle proveth all to be into before justification , in his Epistle to the Romans Chap. 1. & 2. & 3. is such as cannot consist with a justified state , as to be under sin , Rom. 3 : 9. to have their mouth stopped & be guilty before God vers . 19. But it is manifest , that many , who are now not under the Law , nor under sin , but delivered from under both yet may & do want the sense & feeling of their justification , & doubt thereof . And beside this crosseth the whole scope of the Apostle , in proving justification by faith , which is to evince , that justification is not by the works of the law , or the works of Righteousness , which we do ; so that the justification , whereof the Apostle speaketh , cannot be by works , but by faith alone ; but the manifestation of justification to our sense & consciences , can well be by works , as Iames sheweth & proveth Chap. 2. Works can contribute unto this , but not unto that justification , whereof the Apostle speaketh , in his Epistles to the Romans & Galattans & which is justification in the sight of God. That justification is not before faith , is manifest from the condition , which the Scripture telleth us , such are into , who have not yet beleeved ; for if that condition be such , as is inconsistent with a state of justification & Reconciliation , there can be no justification before faith : now the Scripture telleth us , that such as beleeve not , are condemned Ioh. 3 : 18. dead in trepasses & sins , children of wrath , Ephes. 2 : 1 , 2 , 3. Without Christ , & without God in the world , & strangers from the Covenants of promise Ephes. 2 : 12. have made God a liar , 1 Ioh. 5 : 10. cannot please God Heb. 11 : 6. By all which , & many like passages , that might be cited , it is manifest , that before faith , there is no real justification , Faith is required in order to adoption , & Remission of sins , and therefore must be before justification Ioh. 1 : 12. Act. 10 : 43. Gal 3 : 26. Act. 13 : 38 , 39 , of 26 : 18. But enough of this , seing M. Baxter hath abundantly confuted it , in his Confess . pag. 229 , &c. Some move this Objection . If we are justified by faith , then faith is in order before justification ; & consequently the act is before the object , whereas on the contrary , the act depends upon the object , & not the object upon the act , Thus Bellarm● de justif . lib. 1. c. 10. disputeth against the assertion , that maketh the special mercy of God to be the object of justifying faith : wherein the ground of the whole debate , lyeth in a mistake of that special mercy of God ; and whatever mistake may be , at least as to expression , in the assertion , which Bellarmine opposeth ; yet Bellarmius Opinion can no way be owned , who doth so defend the object of faith , as that he maketh justifying faith to be nothing but Historical Faith. Learned & grave Mr. Norton , in his Orthodox Euangelist Ch. 14. p. 314. in answering this objection , distinguisheth betwixt the being of justification & our being Justified ; or betwixt justification in abstracto i. e. without the receiving subject thereof , & in concreto i. e. together with the beleever , The first , which signifieth Remission of sins and Righteousness to Acceptation prepared , though not yet conferred upon the Elect , he saith , hath a being before Faith and so the object is before the act : though the ather be after faith . But I conceive there is no great necessitie of this , for answering of the argument , if any should propose it , to evince justification before faith ; and Bellarm. adduceth it not , to this end , as we saw ; for I see no ground to assert justification to be the object of justifying faith , as if in order to justification , we were called to beleeve , that we are justified , and that our sins are pardoned : ( as was said above ) And as for this justification , considered in the abstract , which is said to have a being not only in the Purpose of God , but also in the Covenant , between the Father , & the Mediator , & in the Purchase of Christ ; not only is it not called justification in Scripture , but also , in so far , as it is the object of faith ( as all other revealed truthes are ) it is of the elect in general , and not of this , or that particular person : so that though justifying faith may beleeve that God Purposed & Christ Purchased , & the Covenant of Redemption did expresly containe the justification of the Elect ; yet it doth not beleeve , in order to the mans justification , that he in particular so was justified , either in the Purpose of God , or in the Purchase of Christ , or in the Covenant betwixt Iehovah & the Mediator ; nor is this Faith called for , because this object is not a revealed truth : Yet this same justifying Faith , is of that Nature , as to produce afterward reflecting acts , whereby the man may see his own justification & be perswaded of it , in truth , & hence also be perswaded , that the Lord Purposed to justifie him in particular ; that Christ Purchased his justification , in particular , and that it was an article of the Covenant of Redemption , that he in particular should be justified . 2. While it is said , That the just liveth by faith , we see that faith is the way , whereby persons come actually to live the life of justification ; and hence it can not it self be the matter of their life : What interest properly faith hath in this affaire , must be debated afterward ; to wit , whether it be properly imputed as the matter of our Righteousness ; or only be to be considered as an Instrument : or as a Condition , & how so ? 3. We see , That this living by Faith proveth that there is no justification by works , in the sight of God ; whence it is manifest , that faith here cannot be considered as a work of the Law , or as a duty enjoined by the Law or under any such consideration . ( 2 ) That works have no interest as a cause , or condition , with Faith in justification . ( 3 ) That the life of justification , as to its continnation is by faith , and by faith , as opposite to works ; for the just , ( or the man already justified ) liveth by faith : This being also questioned , we will have occasion to speak more to it afterward . 4. While it is said , the just liveth by faith , it is considerable , That this faith in its kinde , and not in such , or such measure , is here said to be the meane , whereby persons come to live the life of justification . So that this true Faith , how weak so ever is the only mean of interessing a soul in this privilege of justification . This will give occasion to speak of the object of this justifying faith , which will help to cleare the nature of it . Our larger Catechisme qu. 72. giveth us such a definition or description of justifying faith , that may satisfy us as to most of these difficulties ; The answere is this [ justifying faith is a saving grace ( Heb. 10 : 39. ) wrought in the heart of a sinner , by the Spirit ( 2 Cor. 4 : 13. Ephes. 1 : 17 , 18 , 19. ) & word of God ( Rom. 10 : 14 , 17. ) whereby he being convinced of his sin & misery , & of the disability in himself & all other creatures to recover him out of his lost condition ( Act. 2 : 37. & 16 : 30. Ioh. 16 : 8 , 9. Rom. 5 : 6. Eph. 2 : 1. Act. 4 : 12. ) not only assenteth to the truth of the promise of the Gosspel ( Ephes. 1 : 13. ) but receiveth & resteth upon Christ and his Righteousness therein hold forth , for pardon of sin ( Ioh. 1 : 12. Act. 16 : 31. & 10 : 43. ) & for the accepting and accounting of his person Righteous in the sight of God , for salvation ( Phil. 3 : 9. Act. 15 : 11. ) ] And this question is none of these particulars , wherein Mr. Baxter in his Confess . desireth to dissent from the said Catechisme , as the next Question is ; as we shall hear . We may hence take notice of these particulars , concerning this faith ' , whereby it may be known , & distinguished from what some may mistake for it . 1. As to its nature , & kinde , it is saving ; for all such , as have this grace of justifying faith , are in the sure way of salvation ; & whatever faith persons may have , if they have not this , they are not in the sure path of life . There is a faith of miracles , both Active & Passive , as we may say , that is a faith to do miracles , and a faith to receive miracles wrought upon them . The first was that which the Apostles had and others , who wrought Miracles ; and is to be understood Mat. 17 : 20 , 21. Luk. 17 : 6. The other is that , which some of those had , who received miraculous cures , as the woman Mal. 9 : 21 , 21. and that Man , who cried out , I beleeve , help mine unbeleefe Mark. 9 : 24. and the man of lystra Act. 14 : 9. and others This in it self considered is not a saving grace . Iudas had this faith , whereby he cast our devils , and had commission to work miracles with the rest Mat. 10 : 8. Luk. 9 : 1 , 6 , 10. So also the Seventy disciples Luk. 10 : 9 , 17 , 19. And how great a privilege so ever this was ; yet Christ told them vers . 20. that it was a far greater matter , and much greater ground of joy , to have their names written in heaven , whereby he giveth us also to understand , that these are distinct & different from other , and also separable . Many ( saith Christ Mat. 7 : 22 , 23. ) will say to me , in that day , Lord , Lord , have we not prophesied in thy name ? & in thy name have cast out devils ? & in thy name have done many wonderful works ? And then will I professe unto them , I never knew you , depart from me , ye that work iniquity . And it is of this Faith , that Paul speaketh 1. Cor. 13 : 2. & though I have all faith , so that I could remove mountains , and have no charity , I am nothing , Importing that this Faith may be , where there is no saving Christian Love. There is an Histori●al faith , that is a beleeving not only of the histories recorded in the word of God ; but of the whole Revelation of God's minde there , yet only as things historically recorded , working up the man , in whom it is , unto a voluntary profession of that truth ; This , though true in its kinde , yet is not saving , seing many may have this , who are strangers to true saving Faith. Simon Magns beleeved thus Act. 8 : 13. who yet was but in the gall of bitterness & in the bond of iniquity vers . 23. Many beleeved in the name of Christ , when they saw the miracles , which he did , to whom notwithstanding Christ did not commit himself Ioh. 2 : 23 , 24. Christ had many disciples , who professed the truth and yet went back , & walked no more with him Ioh. 6 : 66. This faith , when it cometh no further , is but such a Faith , as devils have , who beleeve , there is a God , & tremble Iam. 2 : 19. This is the fruitless , workless Faith , that iames speaketh of Iam. 2 : 14. that cannot save , & which he calleth a dead faith . vers . 17 , 20. a faith that cannot work with works vers . 22. There is a Temporary faith , which ( whether we look upon , as distinct from the preceeding historical faith , or as an higher measure & degree thereof , the matter is not much ) is also different from & far short of this saving Faith , whereby a man cometh to live the life of Iustification , though it hath some effect wrought upon the affections ; this is the stonie-ground that receiveth the sowen seed Mat. 13 : 20 , 21. These are they , who hear the word , and anon with joy receive it , yet have no root in themselves , but endure for a while only ; for when tribulation or persecution ariseth , because of the word , by & by they are offended . 2. Every act of saving Faith , is not the justifying act of faith , or that act thereof , whereby we are Justified before God. Saving Faith hath many several acts , as we may see Heb. 11. Though where ever there are any of the real acts of saving faith , that man hath also acted justifying faith : yet we may look on Justifying Faith , or on the act of faith whereby the soul becometh Justified , as some way distinct from other acts of Saving Faith. Though by saving Faith we come to understand that the worlds were framed by the word of God Heb. 11 : 3. not in a meer historical manner , but savingly ; yet , that act of saving Faith , is not the Justifying act thereof , to speak so . Though the same Faith by which the Ancients subdued kingdomes , stopped the mouthes of Lions , quenched the violence of fire &c. was that by which they were justified , yet these were not justifying acts of that faith ; that is , in order to justification , faith acteth in another peculier manner : Though it be one & the same saving faith , whereby a beleever is united unto Christ , in order to answer the Challenges & Accusations of the Law , & to free him from guilt & condemnation , and maketh use of Christ's Right , Strength Support &c. in times of Darkness , Temptations & Difficulties : yet these acts of the same faith are not the same , but may be looked upon as distinct : Faith acteth one way on Christ in order to Justification , & another way in order to Sanctification : Faith acteth one way , when it receiveth in , and another way , when it giveth out , as it were , Faith acteth one way on Christ as Priest , and it acteth another way upon him , as Prophet & as King : yet we would know , that in all these actings of faith , whole Christ is laid hold upon , though more expresly & explicitly , in the uniting act , whereby the soul is married unto Jesus , & thereby becometh one spirit with him . There can be no use making of Christ for any end whatsomever , untill the soul be united with himself , and in every act of faith , whereby Christ is made use of , for what ever particular mercy the Beleever would have , be it Pardon , Light , Strength , Comfort , or such like , Christ himself is gripped to , & laid hold on ; for there is no separating of Him & his favours : yet the Beleever , while gripping & laying hold on whole Christ , taketh him up under that Relation , and eyeth that Office ; that most neerly answereth to and correspondeth with his present necessity , and pointeth forth that good , which he is now desirous of , & so acteth faith suitablie or putteth forth faith in suitable acts : as for example , when the beleever is troubled with conscience of guilt , he runneth to Christ , yet in a special manner he goeth to him , as Priest , & eyeth that Blood , that only can purge consciences from dead works Heb. 9 : 14. When he is troubled with Raging Corruptions , & would have them subdued , or would have his hard Rebellious Heart made more soft & pliable to God's will , he goeth to Christ ; yet in special manner , he eyeth Christ as a King & acteth Faith upon him accordingly ; So when he is troubled with Ignorance , Doubts , and Darkness , he goeth to Christ ; yet he eyeth him th●n especially as a Prophet & accordingly acteth Faith upon him . Yet we would know , that when the Beleever acteth thus , in this different manner , upon Christ ; whether as a Prophet , or as a Priest , or as a King , there is no exclusion , far less any denyal of the other offices ; which cannot be , because Christ himself , & consequently whole Christ , is alwayes He , to whom the beleever goeth , though with a more express , explicite & special application to & usemaking of that office & work of Christ , which most suiteth the beleevers present necessity . Now , though all these acts of faith , be acts of saving faith ; yet they are not all that act of faith which is or may be ( for distinctions sake ) called , the Justifying act of faith ; for this is that act of faith only , which the soul exerteth , in order to Justification , and Absolution from the Curse of the Law. 3. This Faith is no product of the power of Nature , accompanied with all its advantages , & elevated to its highest pitch , & to the highest measure of accomplishments : Nature , as now corrupted & depraved , not only will not willingly complye with the designe of Grace in the Gospel ; but it cannot , being nothing but pure enmity to the holy Wayes & Counsels of God ; all its mindings are of the flesh , and all the minding of the flesh , or the carnal mind is enmity against God ; for it is not subject to the Law of God , neither indeed can be Rom. 8 : 7. Persons , deluded by Satan , may imagine , & suppose with themselves , that it is so wholly in their power to beleeve , that they can exerte that Faith , at what time so ever they will : But , howbeit , out of their own mouths such unbeleevers stand convinced , & condemned , for their not beleeving ; yet the mighty power of God's Spirit must be exerted , ere they be brought unto a beleeving frame , or their souls be made to look towards Jesus in earnest , so as to lay hold on him by Faith. Therefore is Faith called the gift of God Ephes. 2 : 8. There is the working of the might of God's power requisite unto beleeving Ephes. 1 : 19. Such then , as have not the workings of the Spirit of God , Inclining , Drawing , Perswading & Causing the heart beleeve , are real strangers to this grace , whatever great Enduements & Gifts , or ordinary effects of the Spirit they may be possessed of . The author of a Discourse of the two Covenants ( a book recommended to us by Mr. Baxter , in his preface , prefixed thereunto , as a Treatise , which will give us much light , into the Nature of the Gospel ) pag. 24. tels us , that man himself , is not wholly passive , in this change , or what goes to the making of it ; but is so far active in it , as to denominate what he doth by God's assistance to be his own act . Whereby he sufficiently discovereth an Arminian designe ; yet so qualifieth his expressions , as may abundantly show , he intendeth to evade . For he will not say , that man is not at all passive , in this change , but only , that he is not wholly passive ; and yet he dar not say this confidently , but must adde , or what goes to the making of it : and how much he may comprehend under this , who can tell ? But if man be not passive , he must be active . How far then is he active ? So far , saith he , as to denominate what he doth by God's assistance , to be his own act . That the act of Faith is mans act , is most certain , for it is he that beleeveth ; but the question is , what change is wrought in the soul , by the Spirit of God , before the act of faith be exerted ? and what hand mans labours and endeavours have in the infusion of the new Principle , the Divine Nature ? Is not the man purely passive , in the receiving of the effect of that creating act , or in the work of Regeneration ? That the Lord prescribeth the use of ordinary means , wherein the man is to waite for the free & gracious working of the Spirit is true ; but there is no connexion made by the Lord , by any Law or Constitution , betwixt the use of these meanes , and the gracious work of faith , nor betwixt ordinary Light & Conviction , and the like common effects of these meanes , and Saving Grace . Yet he tels us afterward , that if man do but what he can do , through the assistance of God's : common providente ( in whom we live , & move , & have our being ) God is most ready , through his good pleasure , or out of the goodness of his will & pleasure , to work in him , both to will & to do savingly , to carry the work quite thorow . But what Scripture doth teach us this ? Sure I am , that Phil. 2 : 12 , 13. with which he ushereth in this discourse , giveth no ground for this ; for that is spoken to such , in whom the work of Salvation is already begun , and who are commanded to work it out , & to say , that the case is the same , is to overturne the whole Gospel , and present us with pure Pelagianisme ; is there as sure & certane a connexion betwixt mans work of nature & God's gracious works of Grace , as is betwixt the work of grace Begun & Carried on ? His adducing afterward p. 25. the commands to make ourselves a new heart , & to repent &c. to enforce this , is but the old Pelagian argument brought againe upon the stage , to which I have said what I hope will befound Consonant to the Scripture , in my book against the Quakers . But this man discovereth himself more plainly afterward pag. 28 , where after mentioning some acts of men , which cannot be called acts of super-natural grace , he tels us , if men will but go thus far ( as they can ) out of a real-desire to ●e happy , I should make no question , but that the Spirit of God would yeeld them his assistance to carry them quite through , in the work of conversion . Beside that connexion , whereof he maketh no question , though the orthodox have hithertill denied it , writting against Pelagians , Iesuites & Arminians , we may observe this , here , That nature can carry the work of conversion quite through , having only the assistance of the Spirit of God ; and what difference is there then betwixt Nature & Begun Grace : for begun Grace needeth the assistance of the Spirit of God , to work Salvation quite thorow ; and Nature needeth no more ? where are then the Infused Habites ? Is Regeneration only brought about by assistance ? Need they , who are dead , no more but Assistance ? If this Author help us to clearness in the doctrine of the Gospel , it must be the Gospel , that only Pelagians , Iesuites , Arminians & Quakers owne ; but not the Gospel of the Grace of God revealed to us , in the Word ; which telleth us of something more requisite unto the Conversion of a sinner , & to the bringing of him to Beleeve & Repent , than the Cooperation of God's assistance ( as he speaketh pag. 25. ) & mans endeavours . He tels us pag. 26. that there is a promise of divine assistance to Man , using his ●ndeavours in doing what he may , & can do towards the performing the condition of the Covenant : But he showeth us not , where that promise is to be found : and pag. 17. he talks of an implicit promise ; and this he very wonderfully inferreth from the Gospel , that was preached to Abraham : for thus he speaketh , for God in promising blessedness to the Nations through Abrahams seed , therein promised all that was absolutly necessary for him to vouch safe to make them blessed , & without which they could not be blessed . And if so , then he therein implicitly promised to assist the endeavours of men to perform the condition of the promise , without the assistance of whose grace , they cannot savingly beleeve repent & obey . Whence it would seem ( 1 ) that all men , are comprehended within this promise ; and ( 2 ) That no more is promised in reference to the Elect , than to the Reprobat . ( 3 ) That the promise of faith & Repentance , is but a promise of of Assistance . ( 4 ) And this promise of Assistance , is not to assist Grace , but to assist Nature . ( 5 ) That the promise of Faith & Repentance was but an implicite promise , This is a sufficient taste of this Authors Pelagian-Gospel . 4. We proceed . This work of the Spirit upon the soul , whereby the man is brought to a closing with , and to a resting upon Christ , is ordinarily wrought by the word : for faith cometh by hearing , & hearing by the word of God Rom. 10 : 17. The Lord hath established that great Ordinance of Preaching , for this end ; and for this end , he blesseth it unto his chosen ones , we meane not this exclusivly , as i● the word could no other way be-blessed ; for he blesseth , as he seeth good , for this end , the Reading of , & Meditation on the word also ; though the grand & special mean be the Preaching ; as we see Act. 2 : 37 , 41. & 8 : 26-30 . & 26 : 18. The Lord , it is true , may send wakenings by his Judgments & by other like Occasions ; & may blesse the private Endeavours of Parents & friends , by their private Instructions & Admonitions : yet all these are no way prejudicial unto , but rather contribute to the confirming of the privilege of the word , as the Principal Mean & Ordinance , both as leading thereunto , & as receiving strength thereby : for what ever real beginnings the Lord may work so , they have this effect to commend the word more unto these persons , & , in special , the publick Administration thereof by his Authorized Ambassadours : so that whatever saving work be wrought , as it is not altogether without the word , some way or other made known ; so it tendeth to the further usmaking of the word publickly administred , where it may be had , as Saul , when under that terrible work of God Act. 9. was directed to go to Ananias in Damascus , to understand what he should do , & Cornelius was ordered Act. 10. to send for Peter , to get instruction in the wayes of God. And whatever work of Light , Conviction , or Terrour , be wrought upon any occasion , that is attended with a contrary effect , is to be suspected , as not of God , nor saving . How dreadful then their Condition is , who have not the word , but are without the pale of the Church , where this word is preached ; & their condition also , who , though living within the Church , have this word as a sealed book , needeth not be said . 5. The condition of soul , unto which the Man is brought by the Spirit , accompanying the Administration of the word , in order to his actual beleeving , is considerable here ; for thereby we will be helped to understand better the Nature and Actings of Faith , whereby only , as a mean , reliefe is brought unto the soul ; and to know what that reliefe is , and wherein it lyeth , that the distessed man is pursueing after , & seeking with earnesness . In order to which , we would know , ( 1 ) That the Spirit by the Word beareth home Convictions of Sin and Misery , discovereth to the man , how he standeth guilty of the breach of the Law of God , & so chargeth sin home upon him , both Original and Actual , & thereby fixeth guilt upon the Conscience , shewing how he hath forfeited all Right to blessedness & life , & how moreover he is under the Curse , threatned to the breakers of the Law , and hath the wrath & malediction of God hanging over him : He is made to see the sins he never saw before , both of Omission & Commission , & the sad Consequences thereof , to wit , how he is obnoxious to the penalty , the insupporrable wrath of the living God. Thus the Spirit convinceth of sin Ioh. 16 : 8 , 9. thus he openeth their eyes , & turneth them from darkness to light , in so far Act. 26 : 18. thus the secrets of the heart are made manifest 1. Cor. 14 : 24 , 25. and they become lost in themselves , like a lost sheep , the lost piece of mency ; & the lost son Luk. 15 : 6 , 9 , 24. and like one of those whom Christ came to seek & to save Mat. 18 : 11. Luk. 19 : 10. These are the sinners mentioned Mal. 9 : 13. that is , such as are now brought by the work of the Spirit , to see & feel their sinful condition , to know that they are sinners , and that they are in a lost condition . 2 ) There is a discovery made of their Inability to relieve & help themselves out of this woful condition of sin & miserie . They are made to see , that nothing in them , or in any other creature , can make satisfaction unto the justice of God & thereby redeem them from the Curse of the Law , and from the wrath of God , that is lying upon them , the sense & apprehension whereof doth now presse & pinch them sore . Which maketh them cry out , with these pricked in their hearts Act. 2 : 37 : & 16 : 30. What shall we do to be saved ? They see , they cannot keep the Law : & though they could , it would not availe , as a Compensation & Satisfaction to the Justice of God , for the by gone innumerable Transgressions , whereof they stand guilty . Whereby we see , that the troubled wakened soul , in this case , is brought to a desparing in himself . He is under the sentence , and he seeth nothing under heaven that can command Peace to his soul ; nothing within him , nor without him , beside God , that can bring him out of this Prison , & relieve him from this dreadful sentence , under which he is lying , as a condemned Malefactor : And we see , what is properly the reliefe , that he would be at , and that he only desireth : to wit , To be freed & delivered from the sentence of the Law , and from the curse of God ; & to be brought into a state of Favour & Reconciliation with God , that his sins may be pardoned , he may be accepted of God , as Righteous , & so brought into a State of Peace & Salvation . This is the plaister , that his soul is longing for ; this is the only remedie that can relieve him ; this is the only good that he can be satisfied with : all the Pleasures , Honours , & Rihes of the world will bring no reliefe or ease to his distressed soul : And when he findeth tha● this is not to be found in himself , nor in any other Creature , he must look for it , elsewhere . And thefore ( 3 ) When the Spirit of the Lord is carrying on this work , he , by the preaching of the Gospel , convinceth the man of the reality & truth thereof , & discovereth the Suitablness , Fulness , Satisfactoriness , Glory & Excellency of the remedie , that is hold forth in that Gospel , that hath brought life & immortality to Light , even in the Gospel of the grace of God , wherein is revealed , what Christ God-man hath done & suffered , to satisfie the justice of God : therein is the Righteousness of God revealed from faith to faith : There he seeth , that the Father is well pleased with him , & with the Sacrifie , which he offered up for sins , Whence the poor wakened sinner seeth , that his case is not utterly desperate , & that there is hope for him , through Jesus ; or at least that it is possible , he may be saved from the wrath to come ; & a may be of reliefe is a great reliefe : And he seeth , that if that Righteousness & Satisfaction of Christ were made over to him , or he interessed therein , he were well ; for that would sufficiently guarde him from the wrath of God , and secure him , as to future blessedness . Thus the Spirit , by the word , revealeth the Gospel of Salvation to the end the wakened sinner may see his reliefe there , & betake himself to the only reliefe that is held forth there . 6. Hence we see , that while the wakened sinner is in this condition , his maine & only work will be , how he may be interessed in that al sufficient Redemption , & Purchase of Christ , to the end he may be partaker of the Ben●fites , that flow there from , and so be freed from the state of Sin , Wrath & Enmity , wherein he is now ● plunged : And when the Gospel calleth for Faith , in order to this , & he findeth , that it is not in his power to Beleeve , but that it is the pure gift of God , who must give the new heart , & the heart of flesh , & must regenerat & beget him of new , & so create a new Principle of grace in his soul , to the end he may be brought to act Faith on the offered mediator & Mediation , & accept thereof , as his only Cure & Remedie . 7. So that , when the Spirit worketh up the soul to beleeve , he causeth him sweetly acquiesce , in the way of Redemption , revealed in the Gospel , and to count it a faithful saying , and worthie of all acceptation , that Christ Jesus came into the world to save sinners 1. Tim. 1 : 15. and to comply sweetly with the designe thereof , in all points : and for that end to close with Christ , and to accept of him upon his offer , and particularly to rest upon him , and his Righteousness , revealed in the Gospel , as the only ground of their hope & peace : This being the thing that their soul longeth after , to wit , how they shall get guilt taken away & they be clothed with a Righteousness , wherein they may with confidence appeare before God , the Spirit of God , when working the soul up to a compliance with the remedie , held forth in the Gospel , causeth them accept of Christ , as made of God unto them , Wisdom , Righteousness , Sanctification & Redemption , and every such soul to say . In the Lord our Righteousness , have I Righteousness . In him alone will I look for Pardon , Acceptance , Reconciliation & life , & on him alone will I roll my debt , & there will I rest , in hope . 8. Therefore , this Faith , though it bring the soul unto Christ , as the only Redeemer , and is the mans clasping his armes about him , & embraceing him , as all his Salvation , & rolling all his weight upon him , yet it looketh to & in a special manner , eyeth the Satisfaction , Merites & Righteousness of Christ ; for that is it , which the man mainly now standeth in need of Justice must be satisfied , saith he , my sins must be pardoned , I must be accepted in favour with God , I must have a Righteousness where with my sins may be covered , and the month of justice , of the Law , & of my challenging conscience , may be stopped , & whereby I may have Right to life : and this being held forth in the Gospel , Faith bringeth the soul to a resting on this Righteousness of Christ , that he may be found in Christ , not having his own Righteousness , which is of the Law , but that which is through the faith of Christ , the Righteousness , which is of God by faith Phil. 3 : 9. This is to beleeve on Christ Ioh. 3 : 16 , 36. Act. 16 : 31. & faith in his blood Rom. 3 : 25. Thus the soul refugeth it self from the storme of wrath , under the wings of Christ , and hideth itself , as it were , in him from the avenger of bloud , the wrath of an angry God , purseing for a broken Law. And here , the Man abideth hid in Christ , and eleaveth to him , as being glued to him , and utterly unwilling to be separat from him , or to appear without his garment of Righteo●sness , which faith fasteneth on the soul ; and the man by faith trusteth to this way , and resteth upon it with full confidence , nothing doubting of his saiftie thereby . 9. By this we see , how the way of justification by Gospel-faith serveth both for setting forth the Glory of God , the Riches of Free Grace , and for abaseing of Man , as also for secureing of Life unto the Beleever : for ( 1 ) Hereby the Man is convinced of his guilt & declareth himself to be guilty ; for he his guilty before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3 : 19. he is made speachless knowing nothing to speak in his own defence , nor no apologie to give in , his mouth is stopped , and he can say nothing , but cry out , guilty , I am a childe of death , the Lord is Righteous , should he damne me for ever , I must justifie him , when he speaketh , and cleare him when he judgeth Psal. 51 : 4. ( 2 ) Hereby the Man pronunceth & sweareth himself poor & bare ; he forsaketh all , and renunceth all , that formerly he had any eye upon , or confidence in , counting them losse & dung , as Paul did Phil. 3. He proclameth himself Empty , Lost , & Naked , and declareth he hath nothing that he can leane to , within himself . He accounteth all his former Righteousness to be nothing but rotten rags , and filthy rags , and Professeth that he knoweth nothing within himself , wherefore , or whereupon he can expect Reconciliation with the Lord , and to be Accepted of him . ( 3 ) Thus all ground , or occasion of boasting , or of glorying before men , is taken away from the beleever Rom. 3 : 27. & 4 : 1. ( 4 ) Thus the glorious beauty of free Grace shineth forth . Therefore it is of faith , that it might be of grace . Rom. 4 : 16. Grace here appeareth in its own glory , when free grace without us , & contrare to our demerites , doth all , provideth the Sacrifie , accepteth of the same , in their behalfe for whom it was offered up , bringeth them to the actual participation of the fruites and effects thereof by working up their hearts to a satisfaction in it & to a resting upon it , & all this freely , out of free Love. It is corruptly said by the fore mentioned Author of that discourse of the two Covenants pag. 42. that Grace appeareth , in the Lord 's making Faith the condition of the promise , in that great things are promised upon such a possible practicable easie condition , as faith is , considering the meanes and assistance promised by God to work it : for this spoileth Grace of its Glory , when Man is looked upon , & said to be the principal author of saith , as he is , upon the matter , said to be , when all that God doth , is but called assistance , and at least the man may challenge , as his owne , no small share of the Glory of acting Faith , and of going so great a length in the way to Faith , without any more assistence , than he hath need of , to eate his meat when hungry , and of going on his own feet to the very place , where God stood ready to lend him a hand to help him forward . Not to mentione , how this altereth the whole Nature of the Covenant of Grace , making it nothing but a new edition of the old Covenant of works . ( 5 ) It is of faith to the end the promise might be sure to all the seed Rom. 4 : 16. When all the business is wrought , as it were , to our hand , and nothing more requisite to interesse us , in the noble Effects of all , than our consent , & this also is wrought by the Spirit of God conforme to the Covenant of Redemption , can a more ensureing way be imagined ? Alas ! what ground of Confidence or of Certainty , can the Arminian & Socinian way , followed by the formentioned Author , give to a poor soul ? When all is made to hang upon the tottering & inconstant will of man , who hath no more from God , but some common assistances , standing ready to attend him , if he advance so far his alone without them ; & when he hath gotten them to day , may run back , & undo all againe to morrow , & Apostatize for ever ; for this also is a part of that Gospel , that this man will teach us , pag. 135. if we beleeve Mr. Baxter's Preface . Beside that hereby , no man can win to any solide Peace , or Joy , so long as he liveth ; for he is but still performing the Condition of his Justification , and perfecting it by his works ; so that till they be at an end , the Condition of Justification is not performed , and consequently no Justification : and it is the maine scope of this mans discourse to prove the interest of Gospel-obedience ( as he calleth it ) as a Condition , as well as Faith , or rather as a part or best part of practical Faith , in the matter of Justification . 10. Hence we may also see , how erroneous & dangerous that definition of faith as Evangelical , Christian & Justifying , is , which the mentioned Author giveth us pag. 38. to wit , Such an hearty assent & consent unto God's declaration in the Gospel by his Son , concerning Christ himself & his Grace & Favour towards men by him , & concerning their own duty , as causeth a man to expect from God , and to act in a way of duty , according to the tenor of such a declaration , & his own concerns in it . This upon the matter is the very faith of Adam , only Adam heard no word of Christ ; & so it is but a Law-faith , & no Gospel-Faith . And againe more plainly by way of explication , he saith pag. 39. nor is it a bare beleefe , that God will for Christ's sake pardon & save , as many as truely repent & amend their lives & become new creatures ; unless they so beleeve all this , as seriously & heartily to repent themselves of their former folly , and to return to their duty in new Evangelical obedience . Not only doth this man take away from Justifying & saving Faith , all that peculiar closing with Christ , & accepting of him , as Redeemer , & all particular & special eye or respect had to his Righteousness & Mediation ; but he maketh Iustification depend on works , as well as on faith , or on works , as the integral parts of practical justifying faith : It is true , Saving faith , cannot but bow & incline the man , in whom it is , to all holy Obedience ; But to make these thus to be included in Faith , as the Condition of Justification , is to give us the Socinian Iustification , & the Socinian Faith , for the true orthodox justification & faith : and if this be the Gospel justification , & Gospel faith which ( as Mr. Baxter thinks ) this look will help us unto , the Socinians are better acquainted with the Gospel , than the orthodox have been , or are . And to evince this ( which is all I need to do here ) I shall propose a few of their Assertions concerning Faith , that the Reader may judge what harmonie is betwixt this Author & them . The Racov. Catech. cap. 9. de fide tels us , that faith is a Trust in God , whereby we not only confide in him , but also obey him . This is short yet fully the same with our Auther's . Socinus himself dial de justif . f. 11. what is that to beleeve in his name ? It is receive him , to beleeve his words , to confide in him , & finally to obey him . And in not : in dial f. 25. he tels us , that the faith by which we are justified , doth containe obedience to the commands , not as an effect , but as its substance & forme , yea ( faith he ) it is obedience it self . And againe de fid . & oper . f. 60. he faith , I will have nothing else , than to con●ide de in Christ ; and this is done & receiveth its perfection , & as it were , its forme , when obedience is yeelded unto his commands : So that betwixt justifying faith & good works there is no difference . See him further f. 123. 134. Smalcius de divin . Christ. cap. 14. f. 38. tels us , that faith in Iesus Christ is a firme assent unto what he hath said & a confideing truely so called , whereby not only we firmly beleeve what he hath said concerning us , but we confide in him & adhere to him , ( this is much more , than our Author saith ) & heartly embrace his doctrine as celestial & saving , placeing our considence & hope in him , as such & so great , a King , & as our Priest ( fy upon our Author , that is less orthodox , than this Socinian ) hanging wholly upon him , with a firme hope to obtaine these things , which he hath promised to such as obey him , that is , if we amend our lives , according to his prescriptien , we are confident to receive remission of sins , deliverance from death & eternal life . But you will say , there is no mention made of good works in this faith . See therefore what he saith disp . 6. cont . Frantz de bon . ope . Thes. 53 , 55 , 63 , 68. We do not ( saith he ) consider two parts of faith . Trust in God , & Obedience to his commands , but we distinguish them , as if they were two : for albeit really they may be taken for encthing , & are one , they can be some way distinguished - Obedience is rather the forme of faith , or faith it self , than any part of it . And in this , the Arminian Remonstrants in their Confess . cap. 10. s. 1 , 2 , 3. do homolegate with the Socinians , telling us , that faith comprehendeth all the commands of the Gospel , and that the command of Faith must no other-way be considered , than as by a natural proprietie it includeth obedience , and is a fruitful mother of good works : and that faith thus considered comprehendeth a mans whole conversion , prescribed in the Gospel . Socinus is plaine Synops. 1. s. 8. and tels us , that the way of justification is the same under both Covenants , seing in both on God's part was required Remission of sins : & on mans part , Repentance , & Obedience to his commands , which is truely that very faith , that every did , & ever will make man acceptable unto God. And then tels us , that we must beware to make sanctification an effect of justification . These things may shew , that this part , at least , of this Authors Gospel is more learned out of the Socinian & Arminian Scholes , than out of the Scriptures : and if we would be guided into this , we may follow other more ancient leaders , than is this Author , whom else where , I suppose , Mr. Baxter calleth Mr. W. Allen. 11. We would also take notice of this , That when the Scripture saith , the just liveth by faith , or we are justified by faith , the meaning must not be , we are justified by Hope , or we are justified by Love , or we are justified by Patience or by any other Grace : for though all these Graces of the Spirit , may be conceived as springing from one and the same root , & seed of God , which is planted in the soul , in the new birth ; and though , we may , by our acute wits , so explaine each , as to include the rest , more or less : Yet as divine Revelation is the ground of all our Faith , in this matter , so Scripture expressions , are the best guide to us , in our Expressions & Conceptions about this matter . And as the Scripture doth speak of and name these Graces , as formally distinct , ascribing to each their distinct , and several Operation , End and Use ; so we never read , that we are said to be . justified by Love , or by Patience , or by Hope , or any other ; but alwayes by Faith. This certanely must instruct us , that Faith here hath a peculiar and singular interest , & must be considered , as looking to Christ , in a different way , from Hop & Love , which also have Christ for their object , or Christ must be the object of Faith , in another manner & under some other consideration , than he is the object of other graces . 12. It is also considerable , that it is simply said , the just man liveth by faith , or we are justified by faith , and not the just man liveth , or we are justified , by a strong faith , or by a faith continueing to the end : Though it be true , that a true & lively Faith is of that Nature , that it will continue to the end , and will grow ; yet we may not say , that only a strong Faith , or a Faith as continueing to the end , is the condition of the Covenant , or of Justification ; for hence it would follow , that as no man of a weak , yet true and sincere Faith , could be said to be Justified , so no man could be said to be Justified untill his Faith had endured to the end , which is contrary to Scripture , speaking of beleevers , while in their infancy , as justified & adopted , as partakers of , or at least , as having a Right to the consequences of Justification , such as Pardon , Peace , Glorying in Tribulation , and Comfort &c. The promise granteth Justification and Adoption to Faith , that is of the right kinde , & no mention is made of that Qualification thereof , He that beleeveth is passed from death to life , and shall never die &c. Ioh. 3 : 36. Ioh. 3 : 16 , 18. Ioh. 1 : 12. If the meaning of such , as make Faith , as continneing to the end , the condition of the Covenant and of Justification , were this , That Faith as continued in to the end is the Mean of Continuance in the Covenant , and in the state of Justification , they should speak truth : for the just liveth by faith first & last , as by Faith they are brought into the estate , so by faith they are continued therein ; Faith maketh the first Union , Faith continueth it : But of this we shall have occasion to speak more afterward . 13. This faith is not one single act of the soul , nor seated in one faculty , The various things , spoken of it in Scripture , and the various objects it acteth upon , and is exercised about , and the various and different necessities , which beleevers stand into , with the corresponding uses , which faith serveth for , in these necessities , cleare it to be no one single act of the Soul : I would rather call it the act of the whole Soul , than the act of any faculty , whatsomever . CHAP. XXII . Our act of Faith is not imputed to us a Righteousness . Wproceed now to cleare , at some further length , several Particulars , touched in the foregoing Chapt. contributing to the explication of our Justification by Faith : The first & great Question anent Faith is , whether it be imputed unto the Beleever , as his Righteousness , whereupon he is justified ? Adversaries to the truth both Socinians & Arminians do plainly assert , that our faith , or that grace of faith is the very thing , which is imputed to the Beleever for his Righteousness . They are all convinced , that the sinner , must be clothed with a Righteousness , some way or other , in some sense or other , ere he can be Justified , for the Lord is Righteous , & will not justifie the wicled , that is such as have no Righteousness : and being willing to yeeld to the imputation of the Righteousness of Christ , they substitute , in place of Christ's Righteousness , Faith , properly taken , or our act of Beleeving , as is it performed by us , in obedience to the Gospel-command . Socinus de Serv. lib. 4. c. 4. Cum igitur &c. i.e. seing he teacheth , by the example of Abraham that Righteousness is imputed , when can doubt , that nothing else can hereby be under stood , but that we arerighteous before God , because it hath seemed good to the Lord , to account our faith , in place of Righteousness . And thereafter . That faith is imputed unto righteousness , is nothing else , than that faith is accounted to us in place of Righteousness , but not that the Righteousness of christ is imputed to us & cap. 11. Themselves say , that that saith justifieth not by its proper worth , but because it apprehendeth Christ : But that apprehension of Christ of yours , is a meer humane fiction , & a most vaine dream . And when we read , that faith was imputed to Abraham for Righteousness , or unto Righteousness , we have no reason to think , that mention is there made of the Righteousness of another , when it is manifest , that he is speaking of his own . In his dial . de Justis . f. 14 , 15. he tels us , that faith is by God imputed to us for Righteousness , & he accounteth that in place of Righteousness , faith is in very deed that whereby the Scripture witnesseth that we are justified that is , accounted Righteous before God , & have our sinnes pardoned . This faith maketh us acceptable unto God unto eternal life . And in not . ad dial . f. 27. Nothing else was said , than that faith is accounted to us of God , & imputed for Righteousness , & that that faith is truely in us , who will deny seing these words are said to exclude the Imputation of Christ's Righteousness ? The Arminians do homologate with the Socinians , in this Arminius himself cont . Perkins . faith expresly , that faith it self is imputed to us & in Praf . ad Hyppolit . this ( faith he ) is my opinion about justification , that faith , & that alone is imputed unto Righteousness , that by it we are justified before God , absolved from our sins , and accounted righteous , pronunced & declared by God giving sentence from the tribunal of grace . Some blaine ine for saying , that the act of faith it self , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed unto Righteousness , & that in a proper sense , not metonymically I say , faith is imputed unto us unto righteousness , for Christ & for his righteousness sake . He owneth the same decl . Sent. ad Ord. f. 65. 66. & in Resp. ad 31. Artic. f. 152-154 . John , Goodwine in his Treatise of Justification Part. 1. Ch. 2. asserteth the same most considently from Rom. 4. whose reasons hereafter shall be examied . The same purpose he prosecuteth Part. 2. Ch. 6. answering the arguments of the orthodox against that imputation , which shall be considered in due time . Mr. Baxter in his Confess . pag. 18 , 19. Excepteth against some words in our larger Catechisme & Confession of faith , to wit , that it is denied , that the grace of faith , or any act thereof is imputed for Justification , unless it be thus understood , that our faith is not imputed to us , as being in stead of a perfect Righteousness of Obedience , to the ends , as it was required by the Law of works ; nor is our faith the matter , or the meritorious cause of the remission of our sin , or of our right to Salvation . But the meaning of the Assembly is plaine enough against that , which is the opinion of Socinians & Arminians , as the words of the Answer to quest . 73. of the larger Catech. make manifest ; where it is said ( in answere to that Question , How doth faith justifie a sinner in the sight of God ? ) Faith justifies a sinner in the sight of God , not because of these other graces , which do alwayes accompany it , or of good works , that are the fruit of it ; nor a● if the grace of faith , or any act thereof were imputed to him for his justification ( & this is confirmed from Rom. 4 : 5. comp . with Rom. 10 : 10. ) but only as it is an instrument , by which he receiveth & applyeth Christ , & his Righteousness . And in the Confess . of Faith. Ch. 11. f. 1. nor by imputing faith it self , the act of beleeving , nor any other evangelical obedience , to them , as their Righteousness . Nor is this a determining of a point , expresly against the words of God , as he supposeth ; for it is not the bare words , as Hereticks interpret them , that is the minde of God , but the true sense & meaning of his words : And in Confessions & Catechismes , I judge that matters should be made plaine , and that it were not plaine & ingenuous dealing to set down the truth in these expressions , that hereticks can subscribe unto , when it is known , they have an exposition of these words contrary to truth : It seemeth that Mr. Baxter will not say , in the explication of the Sacrament of the Lords supper , that the bread is not changed into the body of Christ , lest he seem to contradict expresse Scripture , which saith , that Christ said of the bread , this is my body . But now , as to the matter , I assert , with our Confess . & Catechis . and with all the orthodox against Socinians & Arminians . That faith , considered , as our act of obedience , is not that which is accounted our Righteousness , in order to Justification , nor that , which is properly imputed to us for that end ; Nor is that the meaning of the Apostle . Rom. 4. And of this I give these reasons . 1. The Apostle , in his whole Disput about Justification , opposeth Faith & Works as inconsistent with , yea as repugnant to other : as is notoure ; But this could not be , if Faith as our act of obedience were imputed to us , as our Righteousness ; for faith , as our act of obedience , is a work , and a work commanded by the Law of God , otherwayes it should be unlawful , or a work of supererogation . The meaning then of the Apostles Conclusion Rom. 3 : 28. should be this , a man is justified by one dead of the Law , without all works or deeds of the Law ; which were a contradiction . And it is certaine , that when the Apostle excludeth the works of the Law , he excludeth their from being looked upon , as our Imputed Righteousness ; for Adversaries did plead for their interest in justification , as a Righteousness to be imputed to the doers , where upon they might be justified : if then faith as our work , were imputed as our Righteousness , Pauls disput should be , whether all works should be imputed for Righteousness , or one work of faith only : Nor can it be said , that by the Law here , the Apostle understandeth only the Law of Moses , as such , for he is speaking this , even of the Gentiles , who never were under the Law of Moses , and instanceth Chap. 4 , in Abraham , who was justified long before the Law of Moses , as such , had a being . And he is speaking of the Law , by which is the knowledge of sin . Rom. 3 : 20. & which worketh wrath Rom. 4 : 15. which cannot agree to the Law of Moses only . 2. By asserting , that Faith , properly taken , is accounted our Righteousness , the whole scope & all the Arguments , which the Apostle useth in this matter , should be enervated and contradicted ; as a very light view of them might make manifest , and the following Arguments will evince . 3. Faith , considered as our act of obedience , and as a work of ours , is not that Righteousness of God without the Law , which is witnessed by the Law , and the Prophets : Nor is it that Righteousness of God , which is by the Faith of Jesus Christ unto all , and upon all them that beleeve Rom. 3 : 21 , 22. Neither Law nor Prophets did bear witness , that faith , as our act & work , was accounted all the Righteousness that was to be imputed to the beleever : Nor said , that our act of faith was the Righteousness of God , without the works of the Law. Nor is it imaginable , how faith can be that Righteousness of God , which by Faith is imputed unto all , and put upon all that beleeve . Shall we think , that the Apostles words have but this sense , That faith is unto & upon them , that have faith ; or that faith is imputed by faith ? Sure the Apostles words must be so understood , as to import , that the beleever hath by his faith something imputed to him , which is distinct from faith , as is obvious . 4. If faith , as our work , were imputed as Righteousness , how could the Righteousness of God be declared in the justification of sinners , & God be just , when he was the justifier of him , which beleeveth in Jesus ; as the Apostle saith Rom. 3 : 26 ? Is our Beleeving such a perfect & compleat Righteousness , that God cannot but account us Righteous , because of it , & so justifie us , as Righteous , upon the account of it ? Is it not sick of the same discemper of weakness with other graces ? 5. If Faith , as our act & work , were imputed to us , as our Righteousness , how should boasting be excluded , & all occasion of glorying , though not before God ( before whom even Adam , though he had continued in his state of innocency unto the end , could not have gloried ) yet before Men , taken away , as it is in the matter of justification Rom. 3 : 27. & 4 : 2. The Law of works will not exclude boa●ing , & faith , as our work belongeth to the Law of works : and if we were justified by Faith , as our imputed Righteousness , we should certainly have ground of glorying before Men , as well as Adam should have had , if he had stood in his integrity , & obtained the crown by his doing . 6. If Faith , as our work , were imputed to us for our Righteousness , Justification & the reward should not be of grace , but of debt ; as the Apostle expresly affirmeth . Rom. 4 : 4 , 5. Now to him , that worketh ( & he who beleeveth , in this , which he now opposeth ; worketh ) is the reward not reckoned of grace , but of debt ; but to him , that worketh not , but beleeveth ( beleeving then here is opposite to working , & therefore cannot be considered , as a work of obedience in us , but as carrying us out of our selves , to seek & lay hold on the Righteousness of Christ , without us ) on him , that justifieth the ungodly , his Faith is counted for Righteousness ; that is , the Righteousness of Christ , which Faith laith hold on , is counted for Righteousness . 7. If Faith , as our act of obedience , were accounted our Righteousness , & we were justified upon the account of it , as our Righteousness , God should not be he , who justifieth the ungodly , as he is expresly stiled Rom. 4 : 5. And the reason is , because he cannot be called an ungodly person , who hath a Righteousness inherent in him , & which is his own , & which the Lord accounteth to him for a Righteousness : he is not unrighteous , whom God accounteth Righteous , & he whom God accounteth Righteous , cannot be called ungodly : so that if God account Faith to us for our Righteousness , putting it up upon our score , as our Righteousness , when God justifieth us as Righteous , by vertue of our faith , or as clothed with faith , as a compleet Righteousness , he cannot be said to justifie such as are ungodly . But now , the Scripture tels us , that God is one , that justifieth the ungodly , that is , one who hath no Righteousness inherent in him , upon the account of which the just & righteous God can justify him ; but one that must have a Righteousness from without , Imputed to him , upon the account of which he is Justified , and accounted Righteous in Christ , though unrighteous & ungodly in himself ; our Faith cannot be said to be imputed to us , as our Righteousness . 8. If Faith , as our act of obedience , were imputed to us , as our Righteousness , Paul could not say , as he doth Rom. 4 : 6. Even as David also describeth the blessedness of the man , unto whom God imputed righteousness without works : for then Righteousness should not be imputed without works ; but a prime , special , principal & comprehensive work ( for with our Adversaries here , faith is in a manner all works , or comprehendeth them , as we heard , towards the end of the foregoing Chapter ) should be imputed , as our Righteousness , & not a Righteousness without works . 9. Free pardon of sins will never prove the man blessed , unto whom God imputeth Faith , in a proper sense , for his Righteousness ; as it doth prove him blessed , unto whom God imputeth Christ's Righteousness , or a Righteousness without works : And the reason is , because faith is no satisfaction to the justice of God ; & therefore can not be our Righteousness , upon which we are pardoned & justified . Now the Apostle argueth thus Rom. 4 : 6 , 7 , 8. Even a , David also describeth the blessedness of the man , unto whom God imputeth righteousness without works ; saying , blessed are they , whose iniquities are forgiven , & whose sins are covered , blessed is the man , to whom the Lord will not impute sin . 10. The Righteousness imputed is something distinct from our Faith , & is not our faith it self , for the Apostle saith Rom. 4 : 23 , 24. Now it was not written for his sake alone , that it was imputed to him , but for us also , to whom it shall be imputed , if we beleeve on him &c. If Faith it self were the Righteousness imputed , these words could make no good sense . Shall we think , that the meaning of the Apostles words is nothing but this . Faith shall be imputed if we have faith , or our Beleeving shall be imputed to us , if we Beleeve . This looks not like one of the discourses of the Apostle . 11. The imputation of our Beleeving , as our Righteousness , cannot ground our Peace with God , not have we by it access into this grace , wherein we stand ; nor can we rejoice in the hope of the glory of God ; nor glory in Tribulation : for it is obvious , how weak a ground that were for such a great building . But the Righteousness of Christ laid hold on by Faith , can be a sufficient basis for all this Rom. 5 : 1 , 2 , 3. 12. Faith , as our work of obedience , is not the grace of God , and the gift by grace , which must be imputed to us , as our Righteousness , upon the account of which we are to be justified : as the offence & transgression of Adam was imputed to his posterity , as the ground of death , passing upon them , and of judgment or guilt to condemnation : But is only our receiving of that abundance of grace , and of the gift of Righteousness Rom. 5 : 17. But that which is imputed , as the ground of Justification , as Adam's disobedience was imputed , as the ground of their Condemnation , is the Righteousness of the Second Adam , of whom the first was a figure vers . 14 , 15 , 18 , 19. 13. When the Apostle saith 2. Cor. 5 : 21. for he made him sin for us , who knew no sin , that we might be made the righteousness of God , in him ; his meaning cannot be , that our Faith is the Righteousness of God , or that we are made the Righteousness of God upon that account of having faith : for the Apostle is holding forth here a comfortable commutation , which God maketh betwixt Christ & us , as the ground of that ministrie of Reconciliation ; to wit ; that God was in Christ reconciling the world unto himself , not imputing their trespasses unto them , mentioned vers . 18 , 19. And therefore as Christ hath some thing , that was properly ours , imputed to him by God , that is Sin or Guilt , which he had not in himself : so we must have something , as the native fruit & effect of that , that is properly Christ's , imputed to us of God , that is , his Righteousness , which we have not in ourselves . And beside , this Righteousness of God is that , whereupon Reconciliation is founded , as is manifest , comparing vers . 19. with 21. But who will say , that our Reconciliation unto God is founded upon our Faith , as if that were our Peacemaker , & our Atonement , & Satisfaction ; & as if that were Christ , in whom God was reconciling the world unto himself . Was Christ made sin , that the imperfect grace of faith might be made a compleet Righteousness & become our compleet Righteousness ? 14. When the Apostle saith Rom. 9 : 31 , 32. That Israel hath not attained to the Law of righteousness , because they sought it not by faith , he must meane a Righteousness , that is distinct from Faith , and therefore he cannot meane Faith it self : for if he meaned faith it self , as our work , the words should have this sense , they sought not Faith by Faith , and therefore they did not attaine to Faith. Shall we impute such jejune & insipide expressions to Paul , or rather to the Spirit of God speaking in & by Paul ? 15. The same Apostle tels us Rom. 10 : 3 , 4. That the jewes being ignorant of God's righteousness , & going about to establish their own righteousness , have not submitted themselves unto the righteousness of God : And by this Righteousness of God , he cannot meane , Faith : for their faith had been their own , & so their own Righteousness , if Faith had been Righteousness : but he must meane the Righteousness of Christ , which faith laith hold on , for he addeth , for Christ is the end of the Law for righteousness , to every one that beleeveth : So that it is the Righteousness of him , who is the end of the Law , that is that Righteousness , unto which they should have submitted themselves by Faith ; & it is not Faith it self , but a Righteousness which is had from Christ ; who is the end of the Law , & a Righteousness , which is had by Faith , and which every one partaketh of that beleeveth , as the following words show . 16. When the Apostle saith Rom. 5 : 19. by the Obedience of one shall many be made righteous , doth he meane by that obedience of one , our Faith ; & not rather the Obedience of Christ , which is imputed , and whereby we become Righteous ? As the disobedience of Adam was not some particular after deed of his posterity , which was imputed to them for their disobedience ; but it was the particular fact of Adam , eating the forbidden fruit , which was imputed to all his posterity , and whereby they were constituted sinners : so this obedience of Christ cannot be any act of obedience in us , be it Faith , or what you will ; but the acts of Christ obeying the Law , & imputed to us , whereby we become Righteous , & are constituted Righteous in the sight of God. 17. When Paul said Phil. 3 : 9. and be found in him ( i. e. Christ ) not having mine own righteousness , which it of the Law , but that which is through the faith of Christ , the righteousness , which is of God by faith , can he meane by this Righteousness , which he was desirous to be foundin , only Faith ? If he had meaned Faith , had not that been his own Righteousness ? Is not our Faith called our owne ? If not , why saith Iames Chap. 2. shew me thy faith , & I will shew thee my faith . And should not this Righteousness , if his beleeving had been it , been of the Law ? Or is faith according to no Law ? If it be according to no Law , it is no act of obedience . Moreover , how could Faith be said to be through Faith ? Is Faith a mean to it self ? How can Faith be the Righteousness of God , which is by faith ? Was not the Apostles scope & desire , to win Christ ? And is Faith Christ ? 18. If our act of beleeving be imputed to us as our Righteousness , then we cannot say . In the Lord have we righteousness , contraire to Esai . 45 : 24. in order to a saying , in the Lord we shall be justified , as vers . 25. but rather in ourselves have we Righteousness , in order to this end , for Faith or our act of Beleeving is in our selves immediatly , and is said to be our Righteousness , Nor can we thus call the Lord our righteousness , contrate to Ier. 43 : 6. But rather our own act of beleeving shall be our Righteousness , & trusted to as such . Nor yet could we say , that Christ is made of God to us righteousness . As it is 1 Cor. 1 : 30. unless that because by vertue of his mediation , our act of beleeving is made of God to us Righteousness sure I am the emphasis of the words pointeth out some other thing , as hath been seen . 19. Is our beleeving that rob of Righteousness , wherewith the Lord covereth such , as have ground to rejoice greatly in the Lord , and to be joyful in their God Esai 61 : 10 ? Such might as well rejoice greatly in themselves , & be joyful in themselves , & in their Beleeving . 20. Is Faith that everlasting Righteousness , that the Messias was to bring in Dan. 9 : 24 Doth our act of beleeving last for ever ? Paul hinteth some other thing . 1 Cor. 13. 21. When Paul saith Rom. 10 : 10. that with the heart man beleeveth unto righteousness , must not this Righteousness be something distinct from beleeving ? If not , we may as well say , that Confession with the mouth is the same with Salvation , for he addeth , & with the mouth confession is made unto Salvation , wherefore , as Confession is but a mean & way unto Salvation , so Beleeving is but a mean & way unto Righteousness . 22. Can we with any coloure of reason suppose , that our act of beleeving is that Righteousness of God , which is revealed from faith to faith Rom. 1. 17. Can faith be said to be revealed from it self , & to it self ? 23. Our act of Beleeving cannot be that Righteousness , whereof Noah become heir Heb. 11 : 7. for he became heir of this Righteousness by Faith : & he could not be said to be come heir of Faith by Faith. 24. Faith is among the works of Righteousness , which we do : and al● these works of Righteousness the Apostle excludeth from an interest in that Righteousness , where-upon we are Justified , as opposite to mercy . Tit. 3 : 5. Therefore our Beleeving cannot be our Righteousness unto Justification . 25. If our act of Beleeving be imputed to us for Righteousness , then it alone must be that fine linen , wherein the lambs bride is arayed ; and it must be the fine linen , that is clean and white , for this fine linen is said to be the Righteousness of the saints Revel . 19 : 8. But that cannot be because our Faith is not so pure , as that it may be called clean & white linen ; the Saints themselves are ashamed of their faith , as being so full of blemishes and imperfections ; as also because this favour granted to her to be arayed in this linen , cometh in after that she hath made herself ready vers . 7. which ( as Mr. Durham on the place sheweth ) is to be meaned of Faith. 26. All this work about the Imputation of Faith taken properly , for our act of Beleeving , is made of purpose , to shoot out the Imputation of the Righteousness of Christ ; as is clear by Iohn Goodwines whole disput ; & from his very stateing of the question part . 1. pag. 7. saying . But the Question in precise termes is this . Whether the Faith of him , who truely beleeves in Christ , or whether the Righteousness of Christ himself be in the letter & propriety of it , that which God imputes to a beleever for righteousness , or unto righteousness , in his Justification . Now let any judge which of the two hath more countenance in Scripture , when the one , to wit , the Imputation of Faith , is but to be drawn , with any show of probability , from one place of Scripture ( and yet how small countenance that giveth to it shall be seen hereafter ) and the other is so emphatically expressed , in so many places , both in the Old & New Testament ; And which of the two deserve most the name of Righteousness , in order to our Justification : and the Imputation of which of the two is most consonant unto the genius of the Gospel Covenant , which we must suppose to be far different from the Nature & Constitution of the Covenant of Life , made with Adam ; & withall , which of the two wayes speaketh out most distinctly the riches of the Love & Grace of God , & giveth most sure ground of hope & Confidence unto a poor wakened and distressed Soul ; & finally , which of the two is that , which the seriously exercised Christian dar with fixedness of Resolution , Lean the weight of his soul upon , & exercised Christians finde to be that , whereupon they Loaning & resting finde Peace , & Quietness of Soul ? CHAP. XXIII . Some Arguments against the imputation of Faith , Vindicated from the Exceptions of John Goodwine . AFter these Reasons against the Imputation of our act of Beleeving , drawn from the Scriptures , we come here to Vindicate some Arguments adduced by others to the same end , from the Exceptions of Iohn Goodwine , in his Treatise of Iustification . part . 2. Ch. 6. The first Argum. is thus framed . That which impeacheth the truth , or justice of God , can have no agreement with the truth . This is undeniable . But the imputation of our act of Beleeving for Righteousness doth so ; because then he should esteem & account that to be a Righteousness , which is not . Therefore &c. He excepteth against the Assumption & its probation thus . 1. This was in effect the plea of Swencfe●dus , ( as recorded by Zanchy Epist. lib. 1. p. 215. ) & likewise of the Councel of Trent ( as Calv. hath observed Antidot . ad Sess. 6. p. 324. ) to prove that the word Justification in the Scripture , was not to be taken in a juridical sense to wit for absolution : but in a physical or moral sense , for making of a man compleetly just & righteous . Ans. What Swencfeldus said , I finde not recorded by Zanchie in the place cited , in my edition , & if his words be rightly repeeted in the margine , he hath had the same judgment , that Papists have , which is sufficiently known , & with whom none in reason will say we conspire , upon the account of this argument , who but observeth this , ( which abundantly discovereth the impertinency of this Exception ) That the minor & its Probation speak not of the act of God Justifying , but of his simple act of Estimating or Judging , which must alwayes be according to truth , & therefore we cannot think , or say , that God judgeth , or estimateth that to be a compleat Righteousness , which is nothing so . And beside , though Justification it self were here understood : yet it might be said , without any ground of imputation either of Popery or of Swencfeldianisme , that God , who is the just & Righteous Judge , will not absolve a person as Righteous , who is not Righteous , nor pronunce him Righteous , who hath not a Righteousness , as he hath not , who hath nothing but his act of Beleeving imputed to him . Except . 2. Any action conformable to a righteous Law may be & is called Righteousness , as that fact of Phineas Psal. 106 : 30. And faith being an obedience to a special commandement ( 1 Ioh. 3 : 23. 2 Pet. 2 : 21. Rom. 1 : 5. ) it may be with truth , & sufficient propriety of speach , called a righteousness . Ans. But of a particular Righteousness we are not here speaking , nor of a particular Justification of such an act , but of a Justification , as to State , and of a corresponding Righteousness , which must be universal , answerable to the challenge of the Law ; and no particular act of Obedience will be accounted such a Righteousness by God , who is Truth & Justice it self , in order to the condemned mans Justification . Beside himself tels us , in end , that this exception is nothing to the purpose ; for he doth not conceive , that by Faith , when it is said to be imputed , is meaned an act of conformity to any particular precept of God. And therefore he . Excepteth 3. That , which we meane , is this , that God looks upon a man , who truely beleeveth , with as much grace & favour , & intends to do as bountifully by him , as if he were a man of perfect righteousness . Ans. But this Excepter should have said , that Faith in the letter & formality of it , is imputed ; for thus he disputes against the Imputation of Christ's Righteousness : and he should have said , that God looketh upon the simple act of Faith , as Perfect Obedience to all the Law : for when we plead for the Imputation of Christ's Righteousness , he said , that thereby we make God to look upon us , as performing that Righteousness , in our own persons . Neither will he & others understand any other Imputation : and yet we see , how they can speak , when explaining the imputation of faith , that they may think to evite the force of an argument . But ( 2 ) though it be true , that God dealeth thus , as is said , with Beleevers ; Yet that can give no ground to think , that he imputeth Faith for Righteousness : because it is not upon the account of Faith , taken as an act of their obedience , that the Lord dealeth so with them , but upon the account of the Righteousness of Christ imputed to them , and received by faith . ( 3 ) A Justified person is accounted Righteous not inherently but imputativly , and is accepted as such , and pronunced such ; and therefore must be righteous indeed : for the judgment of God is according to truth : And if nothing be imputed to the justified , but his faith , unto Righteousness , that faith must be accounted to be a Perfect Righteousness ; which yet it is denied to be . He Excepteth 4. Nothing is more frequent with the best writers , than that God accounts those just , who , in strickness of speach , are not such , but only have their sinnes forgiven them . Ans. And their ground is good ; because they alwayes suppose , that such , as have their sins pardoned , have a perfect Righteousness imputed to them , and received by Faith , without which their could be no Pardon . Argum. 2. If faith should be imputed for Righteousness , then should Justification be by works● or by some what in our selves . But the Scripture every where rejecteth works , & all things in our selves from having any thing to do in Justification . He excepteth . That by works or some what in ourselves may be understood either by way of merite , and in this sense the Consequence of the Proposition is false ; or by way of simple performance , & then the Assumption is false , for the Scripture expresly requireth faith , or a work of us , in order to Iustification . When Faith is required in order to Justification , in way of simple performance , it is not required , as our Righteousness , far less as all the Righteousness , which the Justified soul must have ; but only as a mean , or Instrument , laying hold upon , and putting on the Righteousness of Christ , which is offered and imputed , and whereby the beleever resteth upon , and wrappeth himself in that Righteousness , as the only Righteousness , wherein he can think to appeare before God's tribunal , and thus Faith is not considered as our act , making up our Righteousness , but as bringing in , with a begger 's hand , a Righteousness from without . But when faith or Beleeving is purely considered , as our work , and as an act of obedience in us , and yet is called our Righteousness , & said to be all that Righteousness , which is had , & is imputed , in order to Justification , it justifieth as a work ; & upon the account of it , as something in our selves , we are said to be justified ; & all this in perfect opposition to the Imputation of Christ's Righteousness ( 2 ) It is but a Popish evasion to say , that by Iustification by works , the Scripture only meaneth justification by works , that are meritorious ; as if either any work of ours what somever could be meritorious ; or as if such , against whom Paul disputed , did meane a meritoriousness in their works ; or as if the Scripture did not inferre merite from every work , that is ours , and that we do to make up a Righteousness by , upon the account of which we might be justified . Saith not the Apostle Rom. 4 : 4. Now to him that worketh , is the reward not reckoned of grace , but of debt , inferring debt & so merite from all works that we do , whereby to patch up a Righteousness , in order to Iustification ? He doth not distinguish betwixt works , that are by way of merite , & other works , but meaneth even such works , as were performed by Abraham ; who was far from imagineing any merite is his works . ( 3. ) And sure , if any work be accounted meritorius , in this case , that must be so accounted , which is made the whole of our Righteousness , upon which we are justified ; & is said to be the only Righteousness , that is imputed to us , for that end , that we may be Justified . Is not that beleeving made our Righteousness , & thereby declared to be no less meritorious , than Adam's perfect Obedience would have been ? Argum. 3. That which maketh justification not to be of grace , cannot stand with the truth of the Gospel . But the imputation of Faith for Righteousness maketh Justification not to be of Grace . He excepteth , The Scripture still maketh a perfect consistency of free grace with the condition of saith Eph. 2 : 8. Rom. 3 : 24 , 25. Nay the work of beleeving is purposely required , that the freeness of his grace might have place Rom. 4 : 16. How can a gift be conceived to be more freely given , than when nothing more is required , than that it be received : now beleeving is nothing else , but a receiving of that righteousness or justification , which God giveth in & with his Son Iesus Christ Iob. 1 : 12. Ans. Here are good words , but nothing to loose the argument , for Faith , receiving a Righteousness , or the gift of Righteousness , or the Atonement , or Christ & his Righteousness , is but the instrument ( as it were ) of the soul , laying hold on , & in law presenting ( to speak so ) the fidejussorie-righteousness of the Surety , Christ , as the Righteousness , upon the account of which , & for which alone , he is to be justified . But beleeving , considered in it self , as our work , & made to be our Righteousness , & all our Righteousness , & said to be imputed for our Righteousness , is not considered as a receiving of a gift of Righteousness ; ( which is distinct from Justification , howbeit he confound them ) but really is made a price in our hand , wherewith to purchase the gift of Justification ; & the reckoning of this work to us ( which is our work ) as our Righteousness , in order to justification , maketh Justification not of grace , but of debt , as the Apostle argueth Rom. 4 : 4. & maketh our Justification to be of works , & if it be of works , it is no more of grace , as the Apostle asserteth Rom. 11 : 6. The consideration of Faith , as the act of the soul , receiving & laying hold upon a Righteousness , or on Christ , & his Righteousness , establisheth the Imputation of Christs Righteousness ; but the Imputation of Faith , properly taken doth quite extrude it : & these two are made incompatible by our adversaries ; & the one is asserted , that the other may be denied ; for which there were no necessity , if Faith were considered , in the Scripture sense , as it ought to be , that is an Instrument laying hold on & bringing in a Righteousness from without , even the Surety-Righteousness of Christ. So that this exception , if it be ingenuous , must overthrow the Position maintained . Arg. 4. That which ministereth occasion to the flesh of boasting in it self , is not consonant to the tenor of the Gospel . But the imputation of Faith for Righteousness doth minister occasion to the flesh of boasting Therefore &c. He excepteth , Suppose the act of beleeving , which is so imputed for righteousness , be a mans own work , yet it is so by the meer gift of God Ephes. 2 : 8. Phil. 1 : 29. 1 Cor. 2 : 12. & 3 : 6. and this cuttech off all groud of boasting . 1. Cor. 4 : 7. Ans. ( 1 ) Though there be no true ground of boasting of that , which is freely given ; yet the flesh can take occasion therefrom to boast , as the Pharisee did Luk. 18. when yet he acknowledged all to be gives , for he thanked God for what he was not , & for what he did , & so acknowledged all to be given , and all to be given freely . ( 2 ) The Apostle saith expresly , that boasting is not excluded by the Law of works Rom. 3 : 27. and yet all works are given , & are not absolutely of & from our selves . ( 3 ) Saith not the Apostle expresly . Rom. 4 : 2. If Abraham were justified by works , he hath to glory : And yet I hope , Abraham did acknowledge , that all these works of his were of grace , & of God's free gift , and not absolutly & every way his own . ( 4 ) The works , required in the old Covenant of works , were not absolutely Adam's own , but were in some sense also given of God ; yet by that way of Justification , there had been ground of boasting . ( 5 ) Though now there should be no ground of boasting before God ; ( as neither would there have been ground of boasting before him , by the way of works ; for the Apostle addeth Rom. 4 : 2. but not before God ) yet there is ground laid for boasting before men , when our Beleeving is made our Righteousness , upon the account of which we are justified & pronunced righteous in order to Absolution from what was brought in against us . ( 6 ) Therefore is the way of Justification now so contrived , that man should have ground or coloure of ground of boasting , even before men : for all that Righteousness , which is required unto Justification , as that Righteousness upon the account of which they are to be justified , and by which only they are to be declared & pronunced Righteous , is not in them ; but in another and imputed unto them ; it is the Righteousness of Christ made over unto them of God's free grace , & received by Faith , which receiving hand is also given : so that the Righteousness , upon which all are justified , is one & the same , & is a Righteousness without them ; & therefore the flesh hath no seeming occasion of boasting in this matter . He excepteth 2. Suppose the act of beleeving were from a mans self , yet there were no cause of boasting ; because that weight of glory is not given to faith for any worth in it , but by the most free gracious & good pleasure of God. If a King for taking a Pin of a Mans sleeve should raise his house , & make him honourable in the State , were it not a ridiculous thing for such a man to brag of the Pin of his sleeve &c. Ans. ( 1 ) Can we think , that those , against whom the Apostle disputed , in this matter , did think , that there was worth & excellency in all their works , to merite the exceeding great & eternal weight of glory ? did Abraham think so . And yet though we cannot say , that he thought so , Paul not withstanding denieth , that he was justified by his works . ( 2 ) If the act of Beleeving were from a Mans self , & made all that Righteousness , which he is conceived to have when justified , & upon the account of which he is justified , he should not only have occasion , but even cause of boasting before men , notwithstanding of the disproportion betwixt faith & the weight of glory : for it might then be said , that he had made himself to differ ; & that he had laid down , out of his own purpose , the whole price , that was required , and so had , according to the termes of the Compact , made a purchase of glory to himself : as the man with the pin in his sleeve , if the Law & Covenant had so stood , that all that gave the Prince a Pin out of his sleeve , shall receive such & such great things ; & he only & a few moe were so good merchants , as to give the Pin , when others did not , might well have boasted & said , he had not gotten those great things for nothing , for he laid down the full price , condescended upon by Law & Covenant , and had ground of boasting , at least , before men , though not before the Prince , who graciously condescended to reward so richly such a mean gift . ( 3 ) This answere will say , that there had been no ground of boasting , even by the old Covenant of works , though man had keeped the Law perfectly : for even then , it might have been said , that the weight of glory was not given , for the really worth & excellency of perfect Obedience ; Perfect Obedience & Holiness having its sufficient reward in its own besome ; for it is a reward to it self . But he saith . If men had fulfilled the Law , & bin justified that way , there had been some pretence of boasting or glorying in themselves . Ans. And why not also , if faith be now accounted the fulfilling of the Law , and be now imputed to us , as all our Righteousness ? Let us see , if the reasons , which he bringeth for the former , will not also evince this . His first is this ; Because such a Righteonsness had held some proportion at least that should have been given to it Rom. 4. vers 4. God had given them no more , than what they had ( at least in some sort ) deserved . Ans. But who can tell us , what that proportion , or that sort would have been ? And may not also the Righteousness of Faith ( which is here supposed to be of our selves , and not the meer gift of God ) be said to hold some proportion , at least in some fort ? Yea , may it not , in this respect , be said to hold a greater proportion , viz. that the exerting of the act of Faith now would argue more strength of free will , to that which is good , that Perfect Obedience in Adam ; for though we should suppose , that man now had as full a power to beleeve , if he would , as Adam had to obey , yet it cannot be denied , but there is much more opposition now even within , to that which is good , than there was in Adam ; and consequently that the vertue appearing in the acting of Faith , must be conceived as greater , than what could have appeared in Adam's full obedience , who had nothing within to oppose him , or prove a remora in his way ? As it would argue more valour for a weak souldier to go a quarter of a mile fighting with his enemies in the way , then for a giant to go twentie miles , wherein he should meet with no opposition . But though the proportion were granted to be greater betwixt the reward and Adam's Obedience ; than is betwixt the reward & Faith ; yet there must be & will be a proportion granted : for majus & minus non variant speciem , degrees make no variation in kinde . ( 2 ) Can or will it be said , that God had given the perfect obeyer no more , than he had , in some sort at least , deserved , if we should suppose , there had been no promise made of such a reward to obeyers , or antecedently to a Covenant ? And if this cannot be said ( as it cannot be said , by any I suppose , who seriously consider the matter ) then the reward was made such only by God's free Condescension ; & God had , in that case , given what they had deserved according to the Covenant made , wherein such a reward was promised to obeyers ; and , in justice , bestowing it as a reward upon such , as did fulfill the condition . Now , when Faith is said to have the same place , in the New Covenant , that Perfect Obedience had in the old , and so the same Efficacy & influence in the reward ; & withall , it is supposed , that Faith is now no more the gift of God , than Perfect Obedience was under the old Law ; is it not as true now , that God giveth no more , than what beleevers have by Faith ( at least in some sort ) deserved , by vertue of the Compact & New Covenant , wherein this reward is promised , as it would have been under the old Covenant ? And is it not hence also manifest , that the New Covenant is made to be of the same Nature with the Old , and that the reward is as well now of debt , as is would have been by the Old Covenant ? Is it not also hence undeniable , that hereby there is a proportion acknowledged , in some sort , betwixt Faith & the Reward ? where is then the difference ? Let us see , if his next reason will helpe here . Secondly ( he saith ) because if they had made out their happiness , that way they had done it out of themselves , that is , out of the strength of those abilities , which were essential to their Natures , & in the strickest & most proper sense that can be spoken of , or applied to a creature , their owne . Ans. ( 1 ) When he supposeth ( as we saw in the Exception ) the act of Beleeving to be from a mans self , must we not also say , that the beleever making out his happiness this way , doth it out of himself , though not out of the strength of abilities essential to his Nature . ( 2 ) I much doubt , if those abilities ( if he speak of moral abilities , as he must , or speak nothing to the purpose ) can be said to have been essential to mans Nature , for then it would follow , that man , after he lost these abilities ( as it must be granted he did , when he fell ) was no more a compleet man , wanting something that was essential to his nature . These abilities may be said to have been natural or con-natural to him , considering the state , the Lord thought good to create him in , and so not meerly supernatural ; but how they can be said to have been Essential to his Nature , I see not . ( 2 ) When God gave Adam these Abilities , and thereby furnished him with a sufficient stock ; was he not to acknowledge God for all that he did ? or was he afterward to act without dependance upon , or influence from God , the first Cause ? If not as it is confessed , when it is said to be so only in a sense , that can agree to a creature ; and when Faith is here supposed to be from mans self acting in the same dependance on God , and receiving the same influence from him , as the first Cause , may not Faith also be said to be mans own , in as strick & proper a sense as can be spoken of , or applied to a Creature ? And even though we speak of Faith , in the orthodox sense , as being the gift of God , yet seing it floweth nativly from the new Nature given in Regeneration , & is said to be mans faith , & his act , all this difference will not exclude all occasion of boasting & glorying before men , more then Abraham's works would have done , if he had been justified by them . And yet the Gospel-way of Justification perfectly excludeth all boasting , being so contrived in all points , as that he who glorieth may only glory in the Lord. Argum. 5. If Faith be imputed unto us for Righteousness , then are we justified by that , which is Imperfect , & which it self needeth a Pardon ; seing no mans Faith is perfect in this life . But there is no Justification to be looked for before God by that which is Imperfect , but by that , which is Perfect . Therefore &c. He excepteth . These words then , we are Iustified by that , which is imperfect , may either have this sense , that we are justified without the concurrence of any thing , that is simply perfect , to our justification , or that somewhat that is comparativly imperfect , may some wayes concurre & contribute towards our justification . In the first sense the proposition is false , in the later sense the assumption goeth to wreck Ans. This distinction is to no purpose ; for it doth not loose the difficulty , in regard that the argument speaketh of a Righteousness , as the formal cause , or as the formal objective cause of Justification , or as that upon the account of which the person is Pronunced & Declared to be Righteous , and Justified : and so is levelled against Faith , concluding that it cannot be our Righteousness , or the formal Objective cause of our justification ( as it is said and supposed to be by such , as say , that it is imputed to us for Righteousness , for it is made by them to be all the Righteousness that is imputed to us ) & that because of its Weakness & Imperfection . He addeth , in application of this distinction . The truth is , that the Imputation of faith for Righteousness presupposeth somewhat , that absolutely perfect , as absolutly necessary unto justification . Had not the Lord Christ , who is perfect himself , made a perfect atonement for sin , there had been no place for the Imputation of faith for righteousness , for it is through this , that either we beleeve in him or in God through him ; & it is through the same atonement also , that God justifieth us upon our beleeving , that is , imputes our faith unto us for righteousness . Ans. This presupposal doth not helpe the matter ; for notwithstanding thereof , Faith it self is made the only Imputed Righteousness ; and faith is not considered as an Instrument , receiving Christ's Righteousness ; and the Atonement there through , but as a work , making the reward of the Atonement to be of debt , ex pacto , and not of free grace , and so to have a worth & a merite in it . Our Adversaries will not grant , that this presupposed Righteousness of Christ , whereby the perfect Atonement was made , is imputed unto us ; for this is expresly denied : and beside , they say , that it was equally made for all , and so is equally imputed to all ; so far , as that thereby , all are put into such a state , as , notwitstanding of the former breach made , they may now , upon the new termes of Faith , receive the promised reward . And thus , it is manifest that with them , this imperfect thing , saith is that , for & upon the account of which , they are justified . As for example ( that we may hereby illustrate & cleare the matter ) if we should suppose , that Christ had by his Atonement delivered all from wrath , due for the former transgression of the Covenant , and had put them into the former state , wherein Adam was , before he fell , & procured that God should take a new essay of them , and make promise of life unto them , upon the old termes ( as some , who plead for Universal Redemption , say God might have done , had he so pleased , after the Atonement was made ) in this case , might it not be said that every person , that should now be Justified , upon the performance of these termes , were justified by the performance of the Condition , as by his own Righteousness ; & that this new Obedience were all the Righteousness he had , & declared to have , when justified ? & should he not be justified upon the account thereof solely ? And was he more obliged unto the Atonement of Christ , than others , who did violate of new these Conditions ? And seing now Faith is put in the same place , and made to have the same Force & Efficacy ; shall we not now be Justified by this one act of Obedience , as we would have been , in the other case , by perfect Obedience ? And if it be so , is it not manifest , that we are justified by a Righteousness , that is Imperfect , & that all the presupposal of a perfect Atonement , doth not availe ? ( 2 ) When it is said , that it is through the Atonement , made by Christ , that we beleeve in him , or in God through him , it must be granted , that Christ hath purchased Faith , & that either to all , or to some , and if to all , then either absolutly , or upon condition if to all , & that absolutly , then all should have faith ; if upon condition , we desire to know , what that condition is ? If not to all , but to some only , then Christ cannot be said to have died alike for all . ( 3 ) as to that he faith , viz. That it is through the same atonement , that God imputeth our faith to us , for righteousness , & justifieth us upon our beleeving , it being the same that others say , who tell us , that Christ hath procured faith to be the condition & termes of the new Covenant , we shall say no more now , than that we see no ground to asserte any such thing , & here after we shall give our reasons . Argum. 6. If faith be imputed to us for Righteousness , then God should rather receive a Righteousness from us , then we from him , in our Iustification . But God doth not receive a righteousness from us , but we from him in Iustification . Therefore &c. He excepteth by denying the consequence upon these reasons . ( 1 ) Because God's imputing Faith for righteousness doth no wayes implye that faith is a righteousness , properly so called , but only that God by the meanes thereof , & upon the tender of it , looks upon us as righteous , yet not as made either meritoriously , or formally righteous by it , but as having performed that condition or Covenant , upon the performance whereof he hath promised to make us righteous , meritoriously by the death & sufferings of his owne son ; formally with the pardon of all our sins . Ans. All this can give no satisfaction , for . ( 1 ) If no Righteousness be imputed to us , in order to Justification , but Faith , and if faith it self be hereby made no Righteousness , then we are justified without any Righteousness at all ; & God shall be said to pronunce them Righteous , who have no Righteousness at all ; or Justification must be some other thing , than a pronunceing or declaring of a man Righteous . ( 2 ) Why have we heard so much above said for Faiths being Righteousness & why have there been so many passages of Scripture adduced to confirme this , particuiarly such as mention the Righteousness of faith , or the Righteousness of God by faith ? But it may be , this salvo is added , a Righteousness properly so called : Yet then it will follow , that it must be , at least , a Righteousness improperly so called , and that must be an improper speach , faith is imputed for righteousness , and if that be an improper speech , why is there so much noise made about the impropriety of the speech , when we take Faith for the object of faith , in that sentence , faith imputed unto righteousness ? All that great clamoure must now recurre upon the excepter , and his followers . ( 3 ) If this , which he hath given , be the meaning of these words , faith imputed unto righteousness , let any judge , whether our sense of them , or this be most genuine , & freest of trops & figures , & which of the two is apparently farthest fetched . ( 4 ) Faith then , it seemeth , is tendered unto God , & faith being but a Righteousness improperly so called , we tender unto God , in our Justification a Righteousness only , that is improper , & thereupon are declared Righteous , whether properly , or improperly , I know not . ( 5 ) If upon the tender of Faith , God look upon us as Righteous , then we m●st be righteous ; for we must be what he seeth , & acknowledgeth us to be : And then I ask , whether doth he look upon us , as properly Righteous , or as improperly Righteous ? ( 6 ) If God look upon us , as having fulfilled the condition of the Covenant , & as Righteous upon that account , then he must look upon us , as properly righteous & faith must be a proper righteousness ; or he must say , that Christ hath purchased , that an improper Righteousness shall be the Condition of the Covenant , for we heard , he said , that Christ had purchased , that Faith should be the condition . But the performance of the Condition of God's Covenant must be hold for a proper Righteousness , as perfect obedience was under the first Covenant . And we heard lately , that Faith was truely & properly called a Righteousness , & that it might be so called with truth , & in sufficient propriety of speech , in his answere to the first argument . ( 7 ) If we be righteous by faith , & be looked upon , as such by God , having performed the condition of the Covenant , it is not imaginable , how we shall not be , if not meritoriously , yet at least formally Righteous ; seing as Adam by Perfect Obedience , would have performed the Condition of that Covenant , under which he was , and thereby had been both Meritoriously & formally Righteous ; so must it be now , in respect of faith , which is made to have the same place , force & efficacy , in the new Covenant , and that through the procurment of Christ , that Perfect Obedience had in the old Covenant . ( 8 ) He saith , we are made meritoriously righteous by Christ's sufferings . But what is the meaning of this ? Is this the meaning thereof , that Christ's sufferings hath merited a Righteousness to us ? Then hereby nothing is spoken to the point ; for we are not now speaking of Christ's Righteousness , but of ours . And againe I would enquire , what Righteousness hath it merited unto us ? Whether a meritorious Righseousness , or a formal Righteousness ( as he distinguishad ) or both ? Or is the meaning this , That through Christ's merites & sufferings , we have a Righteousness , which is meritorious ? If so , I enquire , what is that Righteousness ? Whether is it Christ's Righteousness imputed to us , & made ours ; or is it our Faith that becometh meritorious ? If this last be said , that is granted , which was denied ; & Faith must be accounted our meritorious Righteousness . If the former be said , imputation of Christ's Righteousness will be granted , & more than we dar say . ( 9 ) He saith , we are made formally righteous , with the pardon of sins : But this is never proved , and it hath been often asserted : And how will he make this a Formal Righteousness , & Righteousness properly so called ? Is this any conformity to a Law , in whole , or in part ? Did not himself insinuat in his answere to the first Argum. that nothing can with truth , and in sufficient propriety of speech , be called a Righteousness but what is a conformity to the Law of God ? And sure I am , Pardon of sins is not any such conformitie . ( 10 ) The summe of this answere is , this Faith is not imputed , as a Righteousness ; but it is said to be imputed unto Righteousness , because it is the fulfilling of the Condition of the new Covenant , whereby we come to be made Righteous meritoriously by Christ's death , & Righteous formally with the pardon of sins . And what a wiredrawn , untelligible & self-contradictory sense this is , let every one judge . He denieth the consequence . 2. Because , suppose that this inference lay in the bowels of what we hold , that faith were a proper righteousness ; yet neither would this argue , that therefore God should receive a righteousness from us , in our justification ; for we rather receive our faith from God for our justification , shen God from us , in our justification ; though I grant that in a sense a far off , & with much adoe , it may ( haply ) be made a truth , that God receives our faith from us in our justification . Ans. But , sure , though Adam's obedience was originally from God & efficiently , he being the First Cause ; yet had Adam been justified , according to that Old Covenant , he had been justified by his own works , & not by the Righteousness of another , bestowed on him by God ; so he had been said to have presented his own Righteousness unto God , in order to his justification , and God might have been said to have received it from him , in his justification , or rather , in order thereunto . Now , just so is it here , as to Faith : for faith is our work , & we come with it to God , & he taketh it from us , & thereupon justifieth us , according to our Adversaries opinion , not in a sense a far off , or made with much ado , as he supposeth , but in a sense most plaine & obvious . He saith lastly . That that imputation of faith for righteousness , which he protecteth , supposeth a righteousness given unto & received by men , because it could not be truely said , that God doth impute faith for righteousness unto any man , except he should make him righteous upon his beleeving . Now , as it is impossible , that a man should be made righteous without a righteousness in one kinde or other ; so is it impossible also , that that righteousness , wherewith a man is made righteous in justification should be derived upon him from any other , but from God alone , for this righteousness can be none other , but forgiveness of sins . Ans. ( 1 ) How can the Imputation of Faith suppose a Righteousness given , unless the Righteousness be given , before Faith be imputed , seing what is supposed is alwayes first in order of nature , if not also in order of time ? And if matters be thus , sins are first forgiven , and then Faith is imputed . ( 2 ) If the supposing of a righteousness will follow , to wit Remission of sins , then there is no answere to the argument , for the argument speaketh of a Righteousness anterior to Justification , and in order there unto . ( 3 ) It is againe said , but was never proved , that to forgive sins is to give a Righteousness . And I would ask , what for a Righteousness this pardon of sins is ? is it a Righteousness perperly so called ? But that cannot be , for all such Righteousness consisteth in obedience to the Law : therefore it must be a Righteousness improperly so called , & if so , it cannot be called our formal righteousness , as he said it was . ( 4 ) When he saith , we are made righteous in justification , & yet will not grant an Imputed Righteousness , and his Remission of sins is not yet found to be a proper Righteousness , the sense must either be Popish , or none at all . I shall not here adde other reasons against this Assertion , whereby it might be made manifest , how dangerous this Opinion is , if it be put in practice ; & how it tendeth to alter the Nature of the Covenant of Grace : It may suffice at present , that we have vindicated these few reasons against it , & that we have found it , in the foregoing Chapter , inconsistent with the doctrine of grace , in the New Testament & repugnant to the Nature of Justification , as declared & explained to us by the Apostle : and that we shall finde it , in the next Chapter , without any footing in the Apostles discourse Rom. 4. which is the only place adduced for its confirmation . CHAP. XXIV . The imputation of Faith it self is not Proved from Rom. IV. THe maine , if not only ground , whereupon our Adversaries build their Assertion of the Imputation of our act of Beleeving , is Rom. 4. where they tell us , the Apostle doth frequently & expresly say , that Faith is imputed unto Righteousness . We must therefore , in order the vindication of truth , vindicate this place from their corrupt glosses ; & to this end , we shall first show , that that can not be the meaning of the Apostle , in this place , which our Adversaries contend for ; & next we shall examine what they say to enforce their Exposition of the place . That the meaning of the Apostle Rom. 4. where it is said Abraham beleeved God , and it was counted unto him for righteousness : & afterward his faith is counted for righteousness , and faith was counted to Abraham for righteousness &c. is not that Abraham's act of beleeving was accounted the Righteousness , whereupon he was accepted , & was imputed unto him as a Righteousness in order to his justification ; and consequently , that the act of Beleeving is now imputed to Beleevers for their Righteousness , as said Servetus , Socinus & his followers , Arminius & his followers , Papists , & others ; that , I say , this is not the true meaning of the place , may appear from these particulars . 1. If the act of Beleeving be accounted a Righteousness , it must either be accounted a Perfect Righteousness , or an Imperfect Righteousness : If it be accounted for an Imperfect Righteousness , no man can be thereupon Justified ; But Paul is speaking of a righteousness that was accounted to Abraham the father of the faithful , in order to Justification , & that behoved to be a perfect righteousness , for all his works , wherein was an Imperfect Righteousness , were rejected : It cannot be accounted for a perfect righteousness , because then it should be accounted to be , what it is not , and this accounting being an act of God's judgment , it would follow , that the judgment of God , were not according to truth ; contrare to Rom. 2 : 2. The reason is , because our faith is not perfect in it self , there being much drosse admixed , & many degrees wanting in it : far lesse can it be a Perfect Righteousness , seing a Perfect Righteousness must comprehend full Obedience to the whole Law of God. 2. The Imputation , whereof the Apostle speaketh , is of some thing to be made the Beleevers , by the Imputation of God , which the Beleever had not before : But this cannot be Faith , or the work of Beleeving , because Faith is ours before this Imputation ; for Abraham beleeved God , & then followed this Imputation ; and vers . 24. it is said , that it ( to wit , some other thing , than the act of beleeving ) shall be imputed to us , if we beleeve : therefore it is not the act of Beleeving , properly taken , that is imputed , or accounted here . 3. Faith being antecedent to this Imputation , if the act of Beleeving be imputed , the word impute , or account here , must not signifie to Bestow , Grant or Reckon upon their score ; but simply to Esteem , Judge or Repute : and thus Faith , or the act of beleeving shall be in a beleever , and yet not be a Righteousness , till God repute it , to be so : But when God esteemeth , judgeth , or reputeth any thing to be in us , he doth not change it , nor make it something , that it was not before ; but judgeth it to be , what it is indeed , for his judgment is according to truth Rom. 2 : 2. 4. This sense & glosse is quite opposite unto , and inconsistent with the Apostles maine scope , in the first part of that Epistle , which is to prove , that Righteousness is now revealed from faith to faith Rom. 1 : 17. and that we are not Justified by the works of the Law , but freely by grace , through the Redemption that is in Jesus Christ , whom God hath set forth to be a Propitiation through faith in his blood Rom. 3 : 24 , 25. And therefore not through the Imputation of Faith , the act of Beleeving , or any work of Righteousness , which we have done : for that should not exclude boasting , or glorying ; but through the Imputation of the Righteousness of Christ , received by Faith. 5. That which was accounted to Abraham for righteousness , did exclude all works , and that to the end , that all ground of boasting , even before men , might be take , away vers . 2. & 3. Therefore Faith as a work , or the act of beleeving can not be it , which is here said to be reckoned or accounted to Abraham for righteousness : for this is a work , and being made the Ground & Formal Objective Cause of justification , can not but give ground of glorving before men . 6. This glosse maketh the Apostles discourse wholly incoherent ; for he saith vers . 4 , 5. Now to him , that worketh , is the reward not reckoned ef grace , but of debt : but to him , that worketh not , but beleeveth on him , that justifieth tht ungodly , his faith is counted for Righteousnese . Now if Faith , properly taken , be imputed , the reckoning shall be of just debt : for to reckon a men righteous , who is righteous antecedent to that act of accounting , is no act of grace , but of just debt : but Faiths being accounted for Righteousness is an act of grace , and therefore it must be the Object of Faith , or the Righteousness , that Faith laith hold on , that is here said to be counted upon the Beleevers score ; and this indeed is no act of just debt , but of grace . 7. Againe , as was said above , if Faith properly taken , or the act of Beleeving be imputed for Righteousness , God should not be the justifier of the ungodly ; nor could Faith act upon God , as such , with truth . And yet the Apostle tels us here expresly , that Faith acteth upon God , as one that Justifieth the ungodly . He who hath a Righteousness in himself is no ungodly man ; and God justifying a righteous man ; could not be said to justifie the ungodly . But if we take faith here , for the object of faith , or for the Righteousness of Christ , which faith fleeth unto , and layth hold on , all is clear & harmonious ; for then that man is not a worker , but beleeveth , & he beleeveth on God , that justifieth the ungodly , that is one , that hath no Righteousness in himself , but must have it elsewhere , even imputed to him , and bestowed upon him , through Faith ; & when he thus heleeveth , or layelh hold on Christ's Righteousness , this Righteousness , which by faith he leaneth to , is counted on his score for Righteousness , & he is thereupon justified . 8. Leaving what was formerly adduced against this glosse from vers . 6 , 7. 8. of this Chapter Chap. XVIII . we shall see what other passages in this chapter will say against it . The Faith that was reckoned to Abraham for Righteousness , when he was in uncircumcision , vers . 9 , 10. is the same with the Righteousness of faith , which he had , being uncircumcised vers . 11. But this Righteousness of faith is not his act of Beleeving , nor Faith taken properly , as an act of Obedience ; but the Righteousness of the promised seed of the woman , in whom all Nations of the earth should be blessed , embraced by faith : for it is this , and not the meer act of beleeving , that was sealed by the signe of Circumcision vers . 11. for this Sacrament was a seal of the Covenant ; & we know , Sacraments seal the whole Covenant , & all the promises thereof , to such as beleeve ; & never seal our Faith , or the like , to be our Righteousness . 9. The same , that was imputed to Abraham for Righteousness will be imputed to all beleevers vers . 11. But that is not the pure act of Beleeving ; for Abrahamt act of Beleeving was a strong act , and is declared and explained to be such , but every beleever , who yet must be justified , hath not such a strong act of faith , as Abraham had : And we cannot say , that some are lesse , & some are more justified , because the faith of some is weak , and the faith of others is strong : and yet this must be said , if the act of Beleeving be imputed for a Righteousness , for the Righteousness of one shall be greater than the Righteousness of another : & their Justification must hold correspondence with the ground thereof . 10. That which was imputed to Abraham , & will be imputed to all beleevers , for a Righteousness vers . 11. must be a Righteousness , which such have imputed unto them , who do beleeve ; for it is added , that he might be the father of all them that beleeve , though they be not circumcised , that righteousness might be imputed unto them also : Abraham had Righteousness imputed to him , or reckoned upon his score , through faith , while he was uncircumcised , that he might be the Father of Beleevers , among the Gentiles , to whom also , when they beleeve , a Righteousness will be imputed , as it was to Father Abraham . 11. It is againe called vers . 13. the Righteousness of faith , & through it , he sais , the promise was to Abraham , & to his seed : but the promise is not through faith , as an act of virtue & obedience in us ; for then it should be through the Law ; but as the promise was made upon the account of the Righteousness of the promised seed , ( our faith can not be said to procure , or purchase the promise ) so its application is by Faith , laying hold on & gripping to that Righteousness . 12. If faith properly taken were imputed , it should be made void , & the promise of none effect , & they that are of the Law should be heires , for faith taken properly , for the act of Beleeving , belongeth to the Law : & when it is made our Righteousness , it is opposite to the free promise ; for what is promised or given upon the account of Righteousness , or any thing within us , is not a free & gracious promise : And when a free & gracious promise is taken away , all the right use of Faith is taken away ; & so Faith is made void ; for the very essence of justifying faith lyeth in looking to , laying hold on & leaning to a free & gracious promise . 13. The Apostle vers . 15. proveth , that they , who are of the Law , cannot be heirs ; & consequently that Faith , or the act of Beleeving cannot be imputed for Righteousness , as it is our act , done in obedience to the Law ; by this reason , because the Law worketh wrath &c. And this also maketh against the Imputation of faith , properly taken , because that is an act of obedience to the Law , & cannot become our Righteousness , being Imperfect , & consequently not conforme to the Law , which requireth Perfection in all duties , or other wayes threatneth wrath . And if any shall deny this of faith viz. that it belongeth to the Law , they must say , that there is no Law for it , & consequently that not to beleeve is no sin , for the Apostle addeth , where no Law is , there is no transgression . 14. The ground of the free promise is that which must be Imputed , and laid hold on by Faith : But that cannot be Faith properly taken , as our act ; for then the promise should not be of grace , as it is expresly said to be vers . 16. nor should it be sure , if it depended upon our faith , & not upon that , which faith laith hold on . These things , beside what was mentioned before from this same Chapter vers . 6 , 7 , 8 , 23 , 24. may satisfie us , in this matter , and sufficiently evince , that it is not the Apostles meaning , that Faith , properly taken , as our act , or our act of Beleeving , is imputed unto Righteousness ; but that the Object of Faith or the Righteousness of Christ laid hold on , and applied by Faith is that Righteousness which is reckoned upon the beleevers score . Let us now , in the next place , see what the Adversaries say , to make us beleeve , that Paul saith Rom. 4. That our very act of Beleeving is imputed to us for Righteousness : & that thus the Apostle must be understood , & not as meaning the object of faith or the righteousness of Christ. The forecited Author Iohn Goodwin of Iustifie . Part. 1 . Ch. 2. adduceth some grounds for his glosse , which must be examined . His first ground is the letter of the Scripture , that speaks it once & twice yea a third & a fourth time vers . 3 , 9 , 22 , 23 , 24. Certanely , saith he , there is not any truth in Religion , not any article of ●he Christian beleefe , that can boast of the letter of the Scripture , more full , expresse , & pregnant for it . Ans. We finde it only twice said , in express termes , that faith is counted for Righteousness vers . 5. and againe vers . 9. that faith was reckoned to Abraham for Righteousness . It is then too widely spoken , when he saith , that there is not any truth in Religion , nor any article of the Christian Faith , that can boast of more full , expresse & pregnant letter of Scripture ; yea even , though it were as oft & as expresse as he allegeth : but we must let many such confidente expressions passe with him . ( 2 ) The question is not touching the letter , or the words ; but the true meaning : & if a truth be but once delivered , in the Scriptures , it is sufficient to command our faith ; but words never so oft repeated , when corruptly glossed , yeeld no foundation to faith . We know , what Papists say , of these words , This is my body , which with them is as full , expresse and pregnant a proof of their dream ; as this passage of Paul's is of our Adversaries fancies . And we know what Arrians say of these words My Father is greater than I : And yet their false glosses cannot be embraced for truthes , let them boast of expresse Scriptures , never so much . And what errour I pray , or heresie is it , that doth not pretend to the like ? Let us see his next ground . 2. Saith he . The scope of the place rejoiceth in the Interpretation given . I grant indeed , that this is a good rule or interpreting of Scriptures ; for it is as a sure threed to lead us through many labyrinths : But , which is the miserie , many imagine that to be the scope of the place , which is not so indeed ; & thus perv●rting or mistaking the scope , they must needs pervert all . Yet let us see , how he would make the scope contribute to his Notions . The Apostles maine drift ( saith he ) was to hedge up with thornes that false way of Iustification , which lay through works & legal performances ; & with all to open and discover the true way of justification , that is , to make known what they must do , & what God requireth of them to their justification ; & that is ( as Ioh. 6 : 28 , 29. ) faith or to beleeve in the proper & formal signification , & not the righteousness of Christ , this he required of Christ himself , he requireth our faith in Christ himself , & nos in his righteousness . Ans. Paul's scope is indeed to hedge up all Justification by the Law , or by the works thereof , in subordination to this other , of shewing , that in the Gospel , the Righteousness of God is revealed from faith to faith Rom. 1 : 17. And therefore he cannot speak , for the Imputation of Faith , in its proper & formal signification ; for that is a work , commanded by the Law of God ; & the Imputation thereof is expresly alledged by our adversaries , to shoot out the Righteousness of God , which is revealed from faith to faith . ( 2 ) To say , that the Apostle here only requireth faith in Christ , and not faith in his Righteousness , in order to Justification ; is either to divide Christ & his Righteousness , or to give us an Historical Faith , in stead of justifying Faith ; that is such a faith in Christ as is the faith of any other truth revealed in the Scriptures , such as the creation of the world : And this is indeed to make a fundamental Alteration , in the Gospel Covenant & to destroy the true Nature of Justifying faith . ( 3 ) It is true , the Apostle is withall shewing what we must do , in order to our Justification ; but this no way impeacheth the interest of Christ's Righteousness , as the formal ground of the Justification of the ungodly ; but rather establisheth it : for he sheweth , that we are not now Justified by our doing , or working , but by the Righteousness of Christ imputed to us , & received by Faith. ( 4 ) Though God doth not require of us the performance of the Righteousness of Christ ; yet he requireth of is , that we lay hold thereupon , and be covered therewith by faith , that under that rob , we may appear before our judge ; for to this end , is Christ made of God unto us Righteousness , and is become the Lord our Righteousness , 1. Cor. 1 : 30. Ier. 23 : 6. And he requireth of us , that we renunce all our own Righteousness , in this affaire , & acknowledge the Righteousness of Christ the only Righteousness , upon which we are to be justified , and therefore he willeth us to say that in the Lord have we Righteousness . Esai . 45 : 24. He is pleased to add Therefore for Paul to have said , that the righteousness of Christ should be imputed unto them , had been quite beside his scope . Why so ? His telling them what was required of themselves , maketh nothing against this , but doth rather confirme it ; for when faith is pressed upon us , it is clearly supposed , that the Righteousness of Christ is Imputed , this being the peculiar work of faith , as justifying , to bring in & put on Christ's Righteousness : and so , where our Redemption or Justification by Christ is mentioned , faith ( though it be not expresly mentioned ) is to be understood , as the Mean or Instrument , whereby the same is applied to us ; as also the Redemption & Righteousness of Christ is to be understood , where Justification by faith is only expressed : And as sometimes we finde both expresly mentioned ; so both are most emphatically comprehended and included , in that expression , now under consideration . Such a glorious & firme connexion is betwixt all these Causes of our Justification , & such a beautiful harmonie of grace , that as they cannot be separated , so the deforming , misplaceing or any way altering of any one piece thereof , destroyeth the harmonie , & darkeneth the beauty of the whole . In the third place he argueth against faiths being here taken Tropically or Metonymically & to this end adduceth these confiderations 1. It is not likely that the Apostle , in this great & weighty point , should time after time , in one place after another , without ever explaining himself , through out the whole disputation use such an harsh & uncouth expression , or figure of speach , as is not to be found in all his writting beside , nor in all the Scriptures . Ans. Figurative expressions are neither harsh in themselves , being rather emphatically explicative , and more forcible upon the understanding , as to the uptaking of these mysteries ; nor are they strange & uncouth to the Apostle , even in this matter , as might be abundantly evinced , almost as to every expression , used in this matter , or at least , as to such expressions as are about the maine parts thereof : Let any read Paul's writtings on this subject , here , & his Epistle to the Gallatians & he shall finde this true , almost in every Chapter . But it should satisfie us , that the Holy Ghost hath thought fit , to expresse the matter thus ; & that to prevent mistakes , he hath given both here & elsewhere , abundance of clear , plaine , and down right expressions , for a supply , as hath been shown above , so as none may mistake , but such as will wilfully step aside to follow their own wayes : And it is not faire for such , to object this , who , of all others , make the Scriptures to speak most figurativly & trop●cally , when they have a minde to evade the dint of our arguments from Scripture ; of which very many instances might be adduced . It cannot but seem strange to any , who hath read the Scriptures with attention , to hear one with such confidence saying , that the naming of the act for the object is such an harsh & uncouth expression & figure of speach , as is not to be found in all the Scriptures againe ; when the same man hereafter cannot but , confess that Hop is oft put for the thing hoped for , and is manifest from Rom. 8 : 24. Col. 1 : 5 , 27. & else where & also faith put for Christ Gal. 3 : 23. twice , 25. once . This putting the object for the act is a known and common Hebraisme . His 2. consideration is this : It is evident ( said he ) that that faith , or beleeving , which vers . 3. is said to be imputed to Abraham for righteousness , is opposed to works or working vers . 5. Now between faith properly taken & works , and so between beleeving & working , there is a constant opposition : but between the active obedience of Christ & works , there is no opposition . Ans. It is most true , that in the matter of justification , beleeving is opposed to working , & that constantly ; and therefore he is concerned to look to it , who will have us considering Faith here only in such a way , as it cannot be opposed to , but every way agree with works , as one of them . ( 2 ) The opposition betwixt our Righteousness , consisting in works which we do , & the Surety-Righteousness of Christ , consisting , not in his Obedience Active only , ( as he mistakingly supposeth all alongs ) but in both active & passive Obedience , whereby he gave full satisfaction to the Law , in all its demands , is so Palpable , that it cannot be well dissembled , far less denied . His 3. Consideration is , that it is said vers . 5. His faith is imputed to him , where it is evident , that that faith ( whatsoever we understand by it ) which is imputed for Righteousness is His , that is , some what that truely & properly may be called his , before such imputation be made unto him . Now it cannot be said of the Righteousness of Christ , that that is any mans , before the imputation of it be made unto him : But faith properly taken is the beleevers , before it be imputed , at least in order of nature , if not of time . Ans. The words vers . 5. are , His faith is counted for , or unto Righteousness . And so whatever be understood by faith it may in some respect , at least , in order of nature , be his , before it be counted for or unto Righteousness , or reckoned upon his score ; Yea it must so be , that it may rightly be reckoned on his score : And this is clear of the Righteousness of Christ , which becometh the beleevers by faith , and is given to him , & bestowed upon him , & so made his , by vertue of his union with Christ through faith : His mistake lyeth here , that he taketh these words counted for Righteousness , to be every way the same , with imputing to or bestowing upon a person ; while as the formal difference is manifest , though the one includeth the other , & Accounting unto Righteousness doth in this matter , presuppose the Imputation or bestowing of that , which is counted to such an end . Further , why may not his faith , denote the object of his faith , as our hope , or our love may denote the object of our hope & love ? And whence then shall there any necessitie arise to say , that that object shall be truely & properly called his before the Imputation of it be made unto him , taking this Imputation for bestowing , as he seemeth here to do ? but if Imputation be taken for counting on their score it presupposeth their interest in the same , prior in order of nature , ( as is said ) & that most manifestly . In the fourth place he saith . Though we should grant a trope in this place , & by faith , its object should be meaned : Yet it will not follow , that the Righteousness of Christ , should be here said to be imputed , but either God himself , or the promise of God , for it was God be beleeved vers . 3. Ans. In that promise made to Abraham , & which he beleeved , the summe of the Gospel was comprehended , as Paul himself teacheth us Gal. 3 : 8. And this promise was a bundle of promises , and therefore is called promises , in the plural number Gal. 3 : 16 , 21. and was the Covenant confirmed of God in Christ vers . 17. & the Inheritance vers . 18. & life vers . 21. which cannot be had without a Righteousness Ibid. even the Righteousness of Faith that was to come , to wit of Christ vers . 22 , 23 , 24. who is the only mediator vers . 20. and is there expresly called Christ & was to be revealed . Hence they , that have beleeved in Christ Jesus & are baptized into Christ , and have put on Christ , and are in Christ , & are Christ's , are Abraham's seed & heirs according to the promise vers , 26 , 27 , 28 , 29. And if such be Abraham's seed , Abraham must have been such himself ; that Father & Children may be of one Complexion ; for the promise , that he should be the heir of the world was not to Abraham , or to his seed , through the Law , but through the Righteousness of faith . Rom. 4 : 13. that is , through the Righteousness of Christ the object of faith , & who is expresly called Faith Gal. 3 : 23 , 25. And it is added Rom. 4 : 14. for if they , which are of the Law , be heirs , faith is made void , and the promise made of none effect : Faith , that may be , Christ , the object of faith , is made void , & all the actings of faith upon him are vaine & of none effect , conforme to what the same Apostle saith Gal. 2 : 21. If Righteousness come by the Law , then Christ is dead in vaine . And as this Faith is made void , so the promises of this Faith , that was to come , are of no effect . Therefore the object of Abraham's Faith was Christ , the promised Messiah & that Faith that was to come , and the Righteousness of that Faith. He reckoneth up , in the following words , to very little purpose , the several objects of faith from Ioh , 3 : 16. & 5 : 46. & 20 : 31. & 8 : 24. Rom. 10 : 9. 1. Pet. 1 : 21. Ioh. 12 : 44. 1. Ioh. 5 : 10. And supposeth , that no where Christ's Righteousness is mentioned as the Object . But where ever Faith , or its Object is mentioned , in the matter of justification , Christ's Righteousness is never excluded , more then himself , for as himself was the Cautioner , so his Righteousness was fide-jussry ; & faith acting upon one must necessarily act on both , these being inseparable ; beside , that elsewhere this is expresly enough mentioned . Yet he granteth , that it is of nearer concernment to the maine , to beleev this righteousness of Christ than the beleeving of many other things besides , comprehended in the Scriptures . But why , I pray , if this belong not to the object of justifying faith ? He not only will have us beleeve , that Christ's Righteousness is not reckoned amongst the objects of faith , as justifying ; but he will also give a reason , why it is no● so reckoned ; to wit , because , though it ought to be & cannot but be beleeved by that faith , which justifieth , yet it may be beleeved also by such a faith , which is so far from justifying , that it denyeth this Christ to be the Son of God. Thus some jewes gave testimony to his innocency , who yet received him not for their Messiah , not beleeved him to be God ; & this is the frame of the Turkish faith , for the most part , concerning him , at this day . Ans. It is one thing to beleeve a Righteousness , but it is another thing to beleeve in it , & rest upon it . The innocency of Christ as man , before men is one thing , but his compleet Surety Righteousness as one that was both God & man , is another thing . Now Justifying faith looketh to , & resteth upon his whole Surety-Righteousness & looketh upon him , as God-Man ; Therefore it cannot be thus beleeved ( which is the only right way of beleeving it ) but only by such , as leane to this Righteousness , as the Righteousness of the promised Messiah , & Mediator , God-Man , as Abraham did , and as all his children do : and this is the only Faith , that is Justifying & Saving . It seemeth by this expression , that there is no more to be regairded in Christ's Righteousness , but the meer innocency of a man. Fiftly he tels us . That faith , which is here said to be imputed vers . 3. is that faith , by which be beleeved in God , that quickeneth the dead &c. vers . 17. But the Righteousness of Christ can in no tolerable construction be called that Faith. Ans. That the Proposition is false , appeareth sufficiently from what is said : And these words vers . 17. shew , how firmly & fixedly Abraham received , and rested on the promise , and thing promised : but it is not said , that that was imputed to him for his Righteousness ; but that which was imputed was the Righteousness of the Faith , that was to come , whereon he beleeved and rested . Sixtly & Sevently he saith , that the faith , that was imputed unto Abraham was that , wherein he was said not to be weak vers . 19 & is opposed to doubting vers . 20. & by which he was fully assured , that he who had promised , was able to do it vers . 21. Ans. This is like wayes denied : for the thing that was imputed , was not that act of Faith , but the Righteousness of the Messiah , whom he undoubtedly expected to come out of his loines , as Man , & that even when he had no appearance of an issue : for it is this Righseousness which is the Righteousness of Faith , and is distinct from the act of Beleeving ; for it is said , that it shall be imputed to us , if we beleeve ; which expression could be no way satisfying , if nothing were meaned to be imputed here , but our Beleeving ; for then the sense would be this , we shall be reputed beleevers , if we be beleevers . Eightly he saith . That which shall be imputed unto us for Righteousness , is said to be our beleeving on him , that raised up the Lord Iesus vers . 24. Ans. This is sick of the same disease with the foregoing : nothing like that is here said , but rather we may see , that some distinct thing is promised to be imputed to us , if we beleeve on him , that raised up Christ from the deed , which clearly saith , that the Imputation of something to us for Righteousness is promised , when we beleeve : & shall any man then think , that Beleeving it self is the thing , which is to be imputed ? Lastly he tels us , ( which is but what we heard before , & is shortly this ) That a tropical & metonymical interpretation , turneth Paul's perspicuity into greater obscurity , than any light of the Scripture knoweth well how to re●●eve . Ans. Whatever darkness he conceive herein , Yet others see in these tropical expressions a greater beauty of illustration , & a greater emphasis of strength & signification , than all his Rhetorick is able to darken . The Apostle , not only here , but almost every where , while speaking of this subject , followeth this same manner of expression , Especially Gal. 3. Nor do we say , that the word Faith is here taken simply for Christ's Righteousness ; but for Christ's Righteousness laid hold on & applied by Faith ; so that what is in one place called the Righteousness of Christ , is in another place called the Righteousness of Faith , & the Righteousness , which is by Faith & through faith : as Christ is called our hope , not simply , but as our hope acteth upon him , as the real & true object thereof . He cannot deny , but Faith is sometimes taken for its object , even for Christ ; yet he saith . 1. That though the faculty be sometimes put for the object , yet the act seldome , or never . The act or exercise of the grace of hope is never put for the things hoped for , but hope it self is sometimes found in that signification as Col. 1 : 5. Tit. 2 : 13. N●w that which is here said to be imputed unto Abraham , was not the habit or grace of Faith , but the act . Ans. Neither habit , nor grace , nor act of Faith is here said to be imputed , but the object , which the act may also denote , as well as the habite . And if he limite & restrick this to any particular act , he must say , that Abraham was not ●ustified before ●his time & that after this act was past , it could not be said , that his Faith was imputed to him for Righteousness , But 2. he saith . That though it were granted , that as well the act it self , as the faculty or habit may be sometimes put for the object , yet when the act & object have been named together , & the act expressed by an object proper to it , & further something immediatly ascribed to this act , under that consideration ( all which is plainly seen in this clause , Abraham beleeved God , & it was imputed to him for Righteousness ) in this case to conceive & affirme , that what is ascribed , is neither ascribed unto the act it self , there mentioned , nor unto the object mentioned , but unto a third thing , not once mentioned in the text , is to turn our back upon the text . Ans. Do we not see Tit. 2 : 13. where it is said , looking for that blessed hope & glorious appearing of the great God , & our Saviour Iesus Christ , that Christ is denominated by the act or habite of hope , and called our hope , and that here both act & object are named together , to wit , looking , looking for our Saviour Jesus Christ ? It is true , there is nothing here immediatly ascribed to this act ; but not withstanding thereof , we see Christ the object of hope , denominated by the act or habite of hope . And whereas it is said that this third thing , the Righteousness of Christ , is not once mentioned , it may suffice , that it is sufficiently included , & clearly enough expressed , when mention is made of Righteousness , & of the Righteousness of faith , & of Righteousness imputed . ( 2 ) It is also to be considered , that in that clause , Abraham beleeved God , & it was counted to him for Righteousness , it is not said , that Faith , or his Beleeving was counted to him for Righteousness , but that it was counted &c. and that is not his Faith , but the marrow of the Gospel , which God at that time preached unto him , and so there is nothing in this clause , immediatly ascribed to this act but a third thing is understood . Lastly , he saith , The righteousness of Christ is not the object of faith , as justifying ; only the Scriptures propose his Righ●eousness , or obedience to the Law , as that , which is to be beleeved ; & so it may be termed a partial object , as is the creation of the world , & that Cain was Adam's son . But the object of faith as justifying properly is either Christ himself , or the promise of God concerning the Redemption of the world by him . Ans. ( 1 ) Hereby we see , that in stead of a justifying faith , he giveth us a meer historical faith : and indeed such as deny the Imputation of Christ's Righteousness , must of necessity substitute a new sort of faith , in room of that , which we owne for the only Justifying faith . But though justifying faith containe in it that historical faith , & presuppose it ; yet it includeth more , & hath other peculiar actings of soul upon and towards Christ , & his Righteousness ( which here we cannot separate , far less oppose to other , as our Adversary doth ) in reference to the mans liberation from the sentence of the Law , & the Curse due to him for the breach thereof , now charged home upon him by the Lord , & an awakened conscience : ( 2 ) By Christ's Righteousness we do not understand his simple innocency , or freedom from the transgression of the Law ; but his whole Mediatory work , in his state of humiliation , as satisfying the offended Law-giver , & answering all the demands of the Law , both as to doing & suffering , which debt we were lying under . ( 3 ) Justifying Faith eyeth him thus , runneth to him & accepteth of him , as he is thus set forth by God to be a Propitiation , through Faith in his blood Rom. 3 : 25. and as making Reconciliation , for faith receiveth the atonement Rom. 5 : 11. and it receiveth abundance of grace , & of the gift of Righteousness vers . 17. Justifying faith must receive him , as the Lord our Righteousness ; & as made of God to us Righteousness . Therefore is this Righteousness of God called also the Righteousness of Faith , or the Righteousness of God , which is by faith of Iesus Christ , unto all , and upon all them that beleeve . Rom. 3 : 22. A Righteousness , which is through the Faith of Christ , or the Righteousness , which is of God by Faith. Phil. 3 : 9. Thus have we examined all , that this Man hath brought by way of Reason ( for as for Authorities on the one hand , or other , I purposely wave them in this whole discourse ) to prove , that Faith properly taken is imputed for Righteousness & that the tropical sense , commonly received by the orthodox ( which we have also chosen to follow , notwithstanding that there is another sense given of the words by some , to evite in part this tropical sense , and by which the Adversaries against whom we here deal , can receive no advantage ) is to be utterly laid aside & rejected ; & in answering him , we have answered others also , who do but-urge the same things . Yet if any should enquire . If the Apostle doth not meane , that faith properly taken is our Righteonsness , & is imputed to us & accounted our Righteousness , why would he say so plainly , that Faith is imputed , or counted for Righteousness . I Answere . The expressions , which the Holy Ghost hath used , should satisfie us , though we should know no reason beside his good pleasure , why he did express the matter so : It is our part , to search into his meaning , according unto the surest rules of finding out the sense of the Scriptures , among which this is to be reckoned as a ●●ite one , not to be rejected , viz. to attend the scope , with the connexion & cohesion of the words as they lye , & contribute unto that scope , together with the common plaine & frequently reiterated expressions & assertions of the Spirit of God , in other places , where the same matter is treated of : for to the end , that we may be exercised , in the study of the Scriptures , & in comparing Scripture with Scripture for finding out the mind of the Lord , hath he thought good to express the same matter in diverse places , & in various wayes , & in some places more plainly , what in other places appeareth more obscure . And it cannot be judged a saife way of interpreting Scripture , to fix upon one expression & give it a sense , or take it in such a sense , as tendeth manifestly to darken the whole doctrine of the Spirit of the Lord , concerning that truth , and to crosse the scope , to mat the connexion , and to contradict multitudes of other passages of Scripture . It is not unusual for the Apostle to use several expressions , in a figurative sense . How oft is the word Law taken for obedience to the Law ? What sense could be made of Gal. 3 : 25. if the word Faith should be there taken properly , & not for its object ? as also vers 2 , & 5. of that same Chapter . And what sense shall we put upon these expressions . They which are of faith Gal. 3 : 7 , 9. & as many as are of the works of the Law vers . 10. & upon many such like , if all these words must be taken properly ? Nay , how little of this whole matter of Justification is expressed to us , without Trops & figures ? which yet do not darken , but give a more special & divine lustre unto the Truthes , so expressed . How oft is the word Hop put for its object , for the thing hoped for ? And though this might satisfie us herein ; yet further , if I might adventure to give a reason of this manner of expression here , ot rather to pointe forth what this expression should signifie & hold forth to us , I would say , That Paul is not handling this Controversie about Justification , in a meer speculative manner ; & therefore doth not use such Philosophical & Metaphysical Notions & expressions there about , as some now think so necessary , that without the same they judge themselves not in case to explaine the matter to the capacity of the meanest , which would rather have darkened , then explained the matter to the ordinary capacity of Christians , as I judge the way , that some of latetake , in explicating this matter , contributeth much more to the darkning of the same : at least to me : But the Apostle is handling this matter in a practical manner ; so as both such he wrote unto , & the Church of Christ to the end of the world , might so understand this necessary & fundamental truth , as to put the same in practice : And therefore doth say , that Faith is imputed unto Righteousness , to shew , that it is not the Righteousness of Christ , conceived in our heads , that will save & justifie us ; but his Righteousness laid hold on , brought home & applied by Faith : that so all might see & be convinced of the necessity of faith , whereby the soul goeth out to Christ , layeth to his Righteousness , and might not satisfie themselves with a Notion of Christ & his Righteousness , never applied by Faith ; but be enduced to lay hold on him by Faith , to the end they might have an interest in Christ's Righteousness , the same being , upon their faith , bestowed upon them , and reckoned upon their score . The expression is most emphatick to hold forth , the necessity now of faith , according to the Lord 's Soveraigne appointment , as if thereby Christ's Righteousness & their faith were become one thing , as being wholly inseparable in this affaire , so that it cometh to one , whether by faith , we understand the Grace as acting upon & connoting the Object , or the Object , as acted upon by the Grace of Faith as in that expression , the Righteousness of faith Rom. 4 : 13. Faith may either be interpreted to be Christ , as said hold on by faith , & so the meaning will be through the Righteousness of Christ , laid hold on by Faith , & faith may be the same way explained in the following vers . 14. & 16. for if they which are of the Law , be heirs , faith is made void , i. e. if the grand heritage come by the Law & by obedience to it , the Gospel , holding forth Christ to be laid hold on by faith , is made void , as to this end : and againe vers . 16. therefore it is of faith , that it might be by grace i. e. it is of & by Christ , laid hold upon by Faith , that it might be by grace . Or faith in all these may be interpreted to be faith as acting upon the object , Christ & his Righteousness ; & the consequence & force of the words will be found to be the same , whether of these wayes we explaine the matter . As , when speaking of the Israelits stung in the wilderness , it were all one to say , they were healed by the brazen serpent , to wit , looked to ; or they were healed by their look , to wit , upon the brazen serpent , for still it will be understood , that all the vertue came from the brazen serpent ( or him rather , that was typified thereby ) yet so as it was to be looked upon ; & that their looking was but an Instrumental mean thereunto , and when a mean thereunto must include the object looked unto . We hear it sometimes said of persons miraculously cured , that their Faith made them whole , while as the vertue came from the object acted upon by faith , as Peter fully explaineth the matter saying Act. 3 : 16. And his name , through faith in his name , hath made this man strong . Thus we see , how this matter may be saifly & must be understood , when the vertue and efficacy of the Principal cause is attributed to the Instrumental cause : And yet , lest any should stumble at the expression , & pervert it , as many do , to day , the Apostle abundantly Caveats against this by telling us so plainely & so fully & so frequently , of the Righteousness of God , which is had by faith , & through faith , as we have seen ; & never speaketh of a Righteousness had , because of faith , or for Faith ; nor saith he , that faith is our Righteousness , while treating of Justification . CHAP. XXV . Faith is not our Gospel-Righteousness . OUr Adversaries , to strengthen their Assertion of the Imputation of Faith , in a proper sense , to the exclusion of the imputation of the Righteousness of Christ , have other two Positions , which they own & maintaine . One is , that our Faith or our act of beleeving is the whole of our Gospel-Righteousness : And the other is . That Christ hath procured that it should be so , by procuring the New Covenant , whereof this faith is made the Condition . To this last we shall speak something , in the next Chapter ; & of the other here . How much Mr. Baxter doth contend , for our Faith 's being called & accounted our Gospel-Righteousness , is known . The forenamed Author of the discourse of the two Covenants is very plaine pag. 48 , &c. where he is explaining , what God's counting Abraham's faith to him for Righteousness is . There he tels us , that he takes it to signifie thus much , to wit. That God , in a may of special grace , or by vertue of a new Law of grace & favour , which was established by God , in Christ ( Gal. 3 : 17. ) that is , in reference to what Christ was to do & suffer , in time then to come , did reckon his practical faith to him for Righteousness , that is , that which in the eye of that new Law , should passe in his estimation for righteousness , subordinat to Christ's Righteousness , which procured this grant or Law. And thereafter pag. 40. he tels us , That it is an act of God's special favour , & by vertue of his new Law of grace , that such a faith , as he hath described ( that is , a faith taking in all Gospel Obedience , as we saw above ) comes to be reckoned or imputed to a man for Righteousness ; & through God's imputing it for righteousness , to stand a man in the same , if not in a better stead , as to his eternal concerns , as a perfect fulfilling of the original Law from first to last would have done . Christ's Righteousness being presupposed the only Meritorious Cause of this grant or Covenant . Thereafter pag. 50. he tels us , there are two things , which constitute & make up the Righteousness of the Law of Grace , first , that which consisteth in the forgiveness of sins & 2. the righteousness of sincere obedience : And in inference to both , he saith , faith is imputed for righteousness be vertue of the Law of Grace ; for , saith he , faith as practical is imputed to a man for righteousness , as it is that & all that , which is required of him himself by the Law of Grace , to entitle him to the righteousness , which consisteth in remission of sins . And then as to the second he saith pag. 52. That faith is imputed for righteousness , which is practical or productive of sincere obedience , without which proper●y it is not a fulfilling of the Law of Grace , as a condition of the promised benefites , & consequently cannot justifie a man , in the eye of that Law : for , as he addeth , there must be repentance , & forgiving men their injuries , & faith must be such as worketh by love , & then he tels us , that Abraham was justified by his works . Jam. 2. All which abomination of doctrine , & perversion of the right wayes of the Lord , we are not here to examine : It is enough , in reference to the clearing of what is now before us & under consideration ; that we see here a plaine d●lmeation & explication made of that Gospel , which Mr. Baxter said , this Treatise would lead us into the knowledge of : & which is the very same , upon the matter , with that Gospel , which Socinians & Arminians hold forth , joyning herein with Papists , as we saw in part above Chap. XVIII . towards the beginning , & we shall at this occasion trouble the Reader with some more of their expressions , that we may see , that the doctrine , which is now so much cried up , & followed after , is nothing but old Socinianisme & so , owned & professed by such , as do not deserve to be called Christians , Socin . de Servat . lib. 4. c. 4 , 7 , 11. God justifieth the ungodly , but now converted , penitent , & after he hath left off to be ungodly : the justified are not ungodly in themselves , neither are they so called , yea they are not sinners ; & which is more , they do not now sinne . And so faith & works , that is , obedience to the commands of Christ , as the forme of faith , doth justifie us before God , & by them through them ( per illa , ex illis ) he justifieth us . Smalcius disp . 4. c. Frantzium . Regeneration , all other good works , Love , Prayer , Obedience , Faith , Charity &c. are so far from being effects of justification , that without them justification can no way really exist , for God justifieth no man , but him , who is compleetly adorned with all these vertues ● yea the study of good works & walkeing before God were the cause ( though not the chiefe ) of the justification of Noah , Abraham & others , who are said to be justified by faith . Socin . ubi supra de Serv. lib. 1. c. 4. Faith doth not justifie by its proper vertue , but by the mercy & go●d will of God , who justifieth such , as do such a work , & imputeth it for righteousness . With Paul , to have righteousness imputed is nothing else , but to have faith imputed , & to be accounted just , faith is so imputed to us , as that because of faith , we , howbeit guilty of many unrighteousness , are esteemed perfectly righteous , or God so dealeth with us , as if we were perfectly righteous who can doubt , that the Apostle meaneth no other thing than that we are not righteous before God , because our works require that , as a due reward , but because it hath so seemed good to the Lord , to take our faith in place of righteousness ; so that we receive the reward of grace , by which we are declared righteous before him . More might be adduced for this end , as it might be shown also , how herein the Arminians conspire with them against the orthodox . And as for the judgment of Papists , in this point , it is likewise known . It will not be necessary that we insist , in disproving that , which hath been so much witnessed against by the orthodox writting against Papists , Socinians , & Arminians , upon these heads : It will suffice , I suppose , if we give a few reasons , why we cannot acquiesce in the doctrine , proposed by the forenamed Author . 1. Hereby works of obedience are exalted to the same place , & are allowed the same Force , Influence & Efficacy into Justification , with Faith , whereby all the Apostles disputes for Faith & against Works , & for faith as inconsistent with & exclusive of works , are evacuated & rendered useless ; So that the Apostle hath either not spoken to the purpose , or hath not spoken truth : either of which to say is blasphemie . The Apostle argueth thus , we are Justified by faith ; therefore we are not Justified by works . This man reasoneth on the contrary , we are justified by faith , therefore we are justified by works ; because by a faith that includeth works ; as if the Apostle had meaned a Faith that was dead , & had no affinity with works . 2. Hereby he confoundeth all these duties , which are required of Beleevers , or of such , as are in Covenant with God , with that which is solely required of them in order to their first entering in Covenant , or into a state of Justification : as ● one should say , that all the marriag-duties , required of such as were already in that marriage state , were conditions of entering into the marriag-state . 3. Hereby he confoundeth Justification , with Glorification , making all that Faith & sincere obedience , which is required in order to actual Salvation & Glorification , to be necessary before Justification : And thereby must say , that no man hath his sins pardoned , so long as he liveth ; but if he be sincerely obedient , he is in the way to a Pardon , & to Justification . He cannot say , that by a practical Faith , he only meaneth such a true and lively Faith , as will in due time produce these effects : for , as that will not consist with his explication of that practical Faith , so it would crosse his whole designe . The just man in the eye of this new Law , ( as he saith p. 49. ) is every one that rightly beleeves , repents & sincerely obeyes , because that is all that it requires of a man himself to his Iustification & Salvation . Where we see , that with him , Justification & Salvation go together , & have the same conditions , and he that is just must be one , that hath these Conditions ; and he who hath not these Conditions is not just in the eye of that new Law ; and if he be not just in the eye of that new Law , his faith cannot be accounted to him for Righteousness , nor he Justified . 4. The man hereby confoundeth the two Covenants , or giveth us a new Covenant of Works , in stead of the Covenant of Grace ; for this practical Faith , which includeth all obedience , hath the same place , force & efficacy in the new Covenant , that compleet Obedience had in the old . And this Gospel is but the old Law of works , only with this change , that where as the old Law required Perfect Obedience to the end , in order to Justification & Salvation ; this new Covenant of works requireth Sincere Obedience to the end , in order to Justification & Salvation : And so thus we are Justified & saved as really by & upon the account of our works , as Adam would have been , if he had continued in obedience to the end ; & this Faith and sincere Obedience is as really , & , to all ends & purposes , as effectually and formally our Righteousness , as Perfect Obedience would have been the Righteousness of Adam : And thus the reward must as really be reckoned to us of debt , & not of grace , as it would have been to Adam , if he had stood : And as faire a ground is laid for us to boast & glory , though not before God , as had been for Adam , if he had continned to the end . The evasion he hath to make all this of grace , saying p. 49 , 50. And yet every beleevers justification will be all of grace , because the Law by which they are justified is wholly of grace , & was ena●ed in meer grace & favour to undone man , is not able to help him ; for it was wholly of undeserved grace & love , that God did so far condescend to Adam , & to all mankinde in him , as to strick a Covenant with him , a promise of such an ample reward upon his performance of the condition of Perfect Obedience to the end ; & yet , notwithstanding this Law was wholly of grace & was enacted in meer grace & favoure : for neither was the Lord necessitated thereunto ; nor could Adam say , he had deserved any such thing at God's hand , the reward had been reckoned to Adam , if he had stood , of debt , not simplie and absolutly , but ex pacto ; by reason of the compact : So that we see , the cases run parallel & the Covenant is of the same nature & kinde . The difference betwixt the Power granted to Adam , & now to man , to performe the conditions required , is with him , the same upon the matter ; for if man will go the length he can & may , he may be sure of God's help to convoy him all the length he should ; And what had Adam more ? And as for the diversitie of the conditions , which then were Perfect Obedience , & now only Sincere , that can make no alteration in the Nature of the Covenant : and beside , I see not , why this Man can not as well say that if man now will go as far , as he may & can , by his own stock of power , unto the performance of Perfect Obedience , God will certainly give him his help to carry him forward ; as he saith , that if man will now go all the length he can unto the performance of Faith , Repentance , & new sincere obedience , God is ready & willing to contribute his help to carry him forward thereunto . 5. He confoundeth the right to , with the possession of life eternal , as to their Causes & Antecedents ; for as new & holy Obedience is by us made the way to the possession of the Kingdom : so by him it is made the way or cause of the Right jus to the Kingdom ; for he requireth it as antecedent to a mans Justification & first being brought into a Covenant state with God , when he first receiveth the Right to the inheritance ; And thus the Inheritance is made to be of the Law , & not of promise , contrare to Gal. 3 : 18 , for the whole and sure Right thereunto is had by Obedience to the Law , with him . I shall say no more to this here , because there is a sufficient confutation of this to be found in Mr. Durham on the Revel . pag. 234. &c. where that digression is handled , concerning the way of Covenanting with God , & of a sinner obtaining of Iustification before him . And in all such as write against Papists and Sociniant , on this head . But if it be asked , may not faith be called our Gospel-Righteousness , & be said to be imputed to beleevers , as such a Righteousness , without any wrong done to the Righteousness of Christ , which keepeth still its own place of being our legal or pro legal Righteousness ? I Ans. Though it be true , that Faith is now required of all that would be Justified ; yet I no where finde , that it is called our Gospel Righteousness ; and I judge it not saife to admit expressions , without warrand of the word , in this tender matter ; especially such expressions , as have a manifest tendency to corrupt , rather then explicate the truth , in this particular ; as , I judge , will be found true of this expression ; for how beit it be said by the Asserters thereof , that Faith , is but a less principal & Subordinat Righteousness ; Yet in effect , according to their explication of the whole doctrine ( as may be seen by this Treatise last mentioned & answered ) it is made the Principal & only Righteousness , that is imputed to us : for Christ's Righteousness , say they , is only imputed , as to is effects , or in its causality . See Baxter against D. Tully p. 70. ( just as Suarez said de divin . gr . lib. 7. de sanct . hom . c. 7. § . 39. cited by Mr. Rutherfoord Exercie . Apel. Exerc. I. c 2. pag. ( mihi ) 64. the merites of Christ are not given to us , that we might be formally justified , but that they may be a price wherewith we may buy a Righteousness , whereby we may be formally justified ; as he who giveth a price to another , whereby he may buy clothes , is said to clothe him , not foomally , but effectivly , morally , as is manifest : ) And even as to these effets it dependeth wholly upon Faith , and this Faith is only said to be properly imputed for our Righteousness . And beside , they tell us , that the Righteousness of Christ is alike common to all , to the Reprobat as well , as to the Elect , and so it can be imputed properly to none : And as to its effective ●mputation ( as Suarez calleth it ) or Imputation , as to its effects or in its causality ( as others speak ) after that it is offered & held forth to all , & hath the same common effects , unto all , untill the condition be performed , that dependeth wholly upon mans performance of the Condition ; And as to its antecedent effects , it is equally & absolutly imputed to all ; that is , it is imputed to none , but the effects thereof are equally made common to all , in making Salvation possible , & the condition to be faith , and the like : And as to the special effects , ( as they may be called ) which depend on faith , when one beleeveth , & so fulfilleth the Condition , he hath thereby a Gospel-Righteousness , or this Faith of his is reckoned upon his score , for a Gospel-Righteousness , & thereupon he receiveth Pardon , Justification &c. Now let any Judge , whether or not these effects are not more the effects ( at least more immediatly ) of their own Gospel-Righteousness , than of Christ's : for Christ by all his Righteousness did purchase these effects to all a like , & that conditionally ; and now they themselves by their own personal Gospel Righteousness of Faith , do make an actual purchase of these effects , according to the Covenant , ex pacto . And to say , That Christ did by his merites purchase the New Covenant , doth but confirme , what I have now said , towit , That all that , which Christ procured , was , That all such , as should acquire a Gospel-Righteousness of their owne , shonld be justified &c. And thus Christ died to purchase a vertue & merite to our faith , & that to this end , it should become a Gospel-Righteousness , whereby they might have whereof to boast & to glory before men , at least . Hence we see that Christ's Righteousness might rather be called the Subservient & ours the Principal . And further , ( which may justly make Christians ab horre this opinion ) Thus this poor convinced sinner , pursued by justice for a broken Law , is called to leane his whole weight of Acceptance with God , & found all his hope of Pardon & Justification , upon his own Faith , or Gospel Righteousness , as the only Righteousness , wherewith he is to be covered , & the only Righteousness , which is imputed unto him ; & not upon Christ & his Righteousness , for what Christ did or purchased was common to all , & had only a conditional vertue , which the personal Righteousness reduceth into act , & so must have a principal share of the glory ; for as to what Christ did , Iudas had the same ground of thankfulness & praise , that Peter had , & Peter no more then Iudas ; and thus Peter was to sing the song of praise for his Justification & Pardon , unto his own personal Faith & Gospel-Righteousness . If this be not the Native result of this doctrine , let any put it in to practice ( which I shall be loath to advise ) & trye , whether thereby more of their weight is laid on Christ , or on their own faith : And on the other hand , let any serious & exercised Christian be enquired , & see if their practice agree with this doctrine . If it be said , That there is no such hazard , so long as Faith is not considered here as abstracted from its Object Christ , but is considered with a respect thereunto . I Ans. ( 1 ) We have seen , what a poor & general respect faith by some of our Adversaries is said to have to Christ , whereby it is made nothing but a meer historical faith & the Author of the Discourse of the two Covenants , p. 31. saith , that even that faith , that had not the Messias in the promise is imputed for Righteousness . ( 2 ) As for such as confesse that justifying faith hath a special respect to Christ & his Righteousness , we would know , whether it hath this respect , that it peculiarly refugeth the soul there from the storme of wrath , and bringeth in thence Christ's Righteousness , or cartieth the man out to it , that he may lean upon it , & plead the same , as the only ground of his Absolution from the sentence of the Law ? And if this be granted , then it is manifest , that the beleever hath no Righteousness , but Christ's Surety-righteousness , where withall he desireth to appeare before God , & this is it alone , to which he leaneth , & through which alone he hopeth for Pardon & Acceptance , without the least reflecting act of soul upon his own Faith. ( 3 ) But againe if so , faith must stand alone , as acting thus in a peculiar manner on Christ , which no work else is fitted to do ; & therefore Faith & Works must not be joyned together ; nor must Faith be considered , in this affaire , as comprehending all Obedience in it , as we see , they say . ( 4 ) But when Faith is made our Gospel-Righteousness , in whole , or in part , howbeit they say , they consider Faith , as acting on its object Christ ; yet it is manifest , that it is then considered with relation to its object , in a Physical , or metaphysical manner , as all acts ( specified from their objects ) may & must be considered ; but not in a theological sense , as required in the Gospel , to bring-in the Surety Righteousness of Christ , & to leane the soul thereupon , as its only Righteousness : for when it is said to be our whole Gospel Righteousness , it is considered as a moral vert●e , & as an act of Obedience in us , constituting us Righteous in a formal sense , according to the new Law , which is hereby fully & in all points performed & obeyed ; much more , when works are joyned with it , doth it with works put on a far other respect , than to be the hand receiving the Atonement , & the gift of Righteousness . But saith Mr. Baxter against Mr. Cartwright p. 179. In regai●d of that justification , which is from the accusation of the Law of works , I say faith is but a condition & no otherwise justifieth , but because it is made that condition by a New-Law , per legem remediantem , & we must be judged by that Law : therefore , when the case is , whether we have performed the conditions of that new law , or not ? then faith is materially that Righteousness , by which we must be justified , against all accusations of Non-performance . Ans. ( 1 ) I doubt if such as never heard a report of Christ , shall be judged by the New-Law ; far lesse by it alone . ( 2 ) God will not call in question a Beleevers faith , nor accuse him of Non-performance . Nor will the Gospel , or New-Law do it ; so that the Beleever needs not plead his performance ; in reference to a Justification at the tribunal of God. ( 3 ) When Faith is made a Condition by a New-Law , & thereby become the beleevers Righteousness , this Righteousness is the Condition , and is therefore a Righteousness , because made a condition , by that new Law ; yea & elsewhere ibid. pag. 106. this Righteousness is said to be compleet & perfect , as all Righteousness must be : we see , what weight is laid upon it . And when there is no other Righteousness properly imputed to us , ( for as for that Imputation of Christ's Righteousness , which he would yeeld to as the only sound sense , it is but what Iesuites , Socinians , & Arminians yeeld to , & we cannot be satisfied with , ) who seeth not , how this matter is framed so , as all the weight of the soul must be laid upon this personal Righteousness , especially when it is made another Sort of Condition , than we can acknowledge it to be , as shall be seen afterward ; and when it is the immediat ground of our Right to Pardon , Justification , Adoption &c. for Christ's purchase was ( to him ) general & common , and no more for one , than for another , and to all conditionally . If it be said . What hazard is there , so long as Christ's Righteousness is held to be that , which satisfieth for the breach of the Covenant of Works , & is full Satisfaction to justice , and which hath purchased the New-Covenant , and the new easie termes ; our Righteousness , in performing the new easie termes , whereby we come to have Right to life & all the benefites purchased by Christ , is no way prejudicial unto that , nor robbeth not Christ's Satisfaction of the least of the glory due to it . I Ans. The hazard still continueth , for hereby 〈◊〉 Gospel Righteousness , be it Faith alone , or Faith & Works together , is made the immediate & sole ground of our Right to the benefites ; for what Christ did , was general & common , and He , by what he did , made no particular purchase of any good unto any , but procured the New-Covenant , and the new grant of life upon the easie termes , alike unto all : the satisfaction , which he made unto the Law giver for the breach of the old Covenant , was not as a peculiar Cautioner , for any in particular , but was equally for all , & as much for the damned , as for the saved ; So that our Right to the benefites cometh purely & wholly from our performance of the New-Termes , which Christ is said to have purchased . Therefore , though our personal Righteousness hath no interest in purchasing the New Covenant , or in making satisfaction to Justice , unto that end ; yet Justice being now satisfied equally for all , and the New Covenant being purchased alike for all , our personal Righteousness is that , which must bear the glory of our interest in the benefits : & the Obligation , where in we stand to Christ , upon that account , is the same that others are under who reap none of the benefites , which we reape by our New Righteousness . And here it is also manifest , that Faith ( if that should be made the Gospel-Righteousness alone , without works ) in order to the justification of a sinner , is not conceived to act upon Christ , as the Lord our Righteousness , that the soul may put on his Surety-righteousness & thereby answere all challenges of the broken Law : but is conceived as our Work , and as our Performance of the New Conditions , and as such is rested upon , & leaned to ; Whereby man , hath ground of glorying before men , in himself , and not in the Lord alone , for all have alike ground of glorying , upon that account , seing what the Lord did was common to all , and this new personal Righteousness maketh the difference . But it will be said , That Christ's Righteousness , being acknowledged to be our only legal Righteousness , whereby we answere the charge of the Law , the asserting of a Gospel-Righteousness , whereby we come to have an interest in that legal Righteousness , can do no prejudice . I Ans. Beside that this maketh two distinct Righteousness as , & the one a meane to obtean another , the one within us a price ( ex pacto ) for the other without us ; and all this in order to Absolution from one charge of the Law brought in against the sinner : hereby , as to us , our personal Righteousness is really made our legal Righteousness , because it is made that Righteousness , whereupon this man , and not the other that wants it , is freed from the charge of the Law : for , according to this way , Faith is not imployed to lay hold on Christ's Righteousness , that by presenting that Surety-Righteousness unto justice , the soul may escape the charge , but when the charge of violation of the Law of God is brought in against the sinner , his only reliefe is his Gospel-Righteousness , which he presenteth , whereupon he pleadeth for Pardon & Absolution , by vertue of the new Covenant , which Christ hath purchased ; for should he alledge the death & satisfaction of Christ that should give no reliefe , because that was for all alike , & thereby the New Covenant was purchased where in the Gospel Righteousness ( whether Faith alone , or Faith & New Obedience ) was set down , as the Condition ; and therefore it can stand him in no avail ; but he must refuge himself from wrath under the wings of his own Gospel-Righteousness ( for he hath no other ) and thereupon rest secure , & be confident of his Absolution from all that the Law could charge against him . As , for example , if the Princes son should by a valuable price , given to the Prince , procure new Termes and Conditions to be proposed to a company of condemned treatours lying in prison : if any one of these were challenged for the old crime , & threatned with the execution of the sentence past upon that account , it would be of no avail to him , to say , the Princes son hath laid down a valuable price to buy me from death , because he knew , that he did that for all the rest , in purchasing a New Covenant , & new conditions ; but the first & sure course he would take , would be to present his performance of the new conditions , & say , the charge cannot reach me , because I have performed the Conditions of the New Covenant , procured by the Princes son . This I suppose is plaine & cleare , & this in our case , would be found to be the only saife course , that poor challenged sinners would take , if they should act according to the doctrine of our Adversaries , to which , ( as I said ) I should not dar to advise one or other . But really the Gospel-way ( which is opposite to this ) is plaine & saife , if we have but so much humility , as to complye therewith : And a difference may seem small , in the debate , which yet in practice may prove great & of dangerous consequence . CHAP. XXVI . Christ did not procure by his death the New Covenant , or the termes thereof . WE heard what the Author of the discourse of the two Covenants , & what Iohn Goodwine said of this New Covenant . As the foundation of their assertion of the imputation of faith , properly taken , they tell us , that the New Covenant wherein this Righteousness is required , as the condition thereof , is founded wholly in the blood of Christ , so that whatever is required of man by way of condition of his acceptation with God , becomes accepted to that end , upon account of Christ's suffering , Mr. Allen p. 16. & p. 53. 54. saith . Nor doth this , that faith accompanied with obedience is imputed for righteousness , at all derogate from the obedience & sufferings of Christ , in reference to the ends , for which they serve . Because the whole Covenant , & all the parts & termes of it , both promises of benefites , & the Condition on which they are promised , are all founded in Christ his undertaking for us ; and all the benefites of it accrue to us upon our beleeving & obeying , upon his account & for his sake . Mr. Baxter also telleth us , in his book against D. Tully p. 66. That that which Christ did by his merites , was to procure the new Covenant . And elsewhere p. 181 , that they were the meritorious cause of the forgiving Covenants , & the like he ●aith elsewhere frequently . The Arminians ground the imputation of faith upon the merites & obedience of Christ Apol. f. 113. And Arminius himself disp . 19. thes . 7. that justification is attribute to faith , not because it is the very righteousness , which may be proposed to God's rigide & severe judgment , howbeit acceptable to God ; but because , by the judgment of mercy triumphing over judgment , it obtaineth pardon of sins , & is graciously imputed unto righteousness , the cause of which is both God righteous & merciful , & Christ by his obedience , oblation & intercession . And in his Epistle ad Hyppolet . he tels us , that the word imputing signifieth that faith is not the righteousness it self , but that it is graciously accounted for righteousness , whereby all worth is taken away from faith , except , that which is by God's gracious estimation & that gracious estimation of God is not without Christ , but in respect of Christ , in Christ , & for Christ. Christ by his obedience is the impetrating cause , or meritorious , why God imputeth faith to us unto righteousness . And againe in his Artic. perpend . de justif . What fault is it so say , that faith by free & gracious acceptation is accounted for righteousness , because of Christ's obedience . But with this assertion , we are not satisfied , for these reasons 1. The Arminians , who maintaine this so confidently , make it the whole of what Christ merited by his death & Satisfaction , saying that Christ by his death did so satisfie the offended party , as he would be favourable to the offender ; and so say , that he acquired to the father a jus & a will to enter into a new Covenant with men . See their Confess . c. 8. § . 9. collat . cum Apolog. c. 8. § . 9. and as the learned Voetius inferreth Select . dispp . p. 2. p. 233 , 234. it followeth hence , that Christ was not in very deed our Cautioner ; that he died not in our room & stead ; that he did properly obtaine & acquire nothing to us ; & that he did not sustaine the person of the elect , while he suffered on the crosse . 2. ... that Christ procured no more , but a power or liberty unto God of prescribing new Conditions ; and some go so far , as to say , that this liberty was such only , at the Lord might , if he had pleased , have appointed the old way of works againe , for the condition ; So said Grevinchovius ag . Amesius . But it is true , they yeeld more , who grant , that he purchased the New Covenant : Yet by this purchase , they can not say , that Christ died to redeem us from our sinnes from the wrath of God , from a vaine conversation , & to save us : And indeed the same person last named , saith expresly , that Christ died not properly to saye any one . And what can else be said by such , as make this the whole of what Christ did purchase ? And how-rational is that consequence , which the same person hath , when he saith it might so have come to passe , that Christ had had the end of his death , & that no one had fulfilled the new Covenant , & had been saved ; for they will not grant , that Christ did purchase faith . 3. Hence we see , that such as say , that this was all which Christ procured by his Death & Merites , do manifestly spoile us of all the rich Benefites , which Christ hath purchased , as being no immediat fruites of his death ; such as Faith , Justification , Adoption , Sanctification , Grace , & Glory , & thus evacuat the whole vertue of the death of Christ : And this do Mr. Allen's words p. 54. import while he saith , that all the benefites of the Covenant accrue to us upon our beleeving & obeying , upon his account & for his sake : and so they do not accrue to us upon his account & for his sake immediately ; but immediatly upon the account & for the sake of our Beleeving & Obeying ; only for Christ's sake is this connexion made . 4. Who ever assert , that Christ hath purchased the framing & Constitution of this Covenant , in its termes & conditions , ought to confirme this their assertion out of Scripture ; & till this be done , we are a liberty to deny it , how confidently so ever it be affirmed . It is certane , that such a principal point & ground article of our Religion would not be darkly expressed in the Scriptures , far less wholly passed over in silence , as , for any thing that yet is made to appear , it is : for as for 1. Cor. 1 : 30. & Ier. 23 : 6. which Mr. Allen citeth , any may see how impertinent they are , that we say no more . 5. If so , then we must say with Papists , that Christ hath procured a worth to our Faith & Obedience , to merite ex pacto , the good things promised unto such , as are beleevers & obedient : Yea hereby there would be more of merite in our Faith , then in Christ's obedience . 6. We mnst say , that Christ hath purchased that we might be Justified by an Imperfect Righteousness ; For sure , our faith & new Obedience is not perfect even when sincere , they laboure of many Imperfections , & have drosse & faultiness admixed : As also that he hath purchased , that an Imperfect Righteousness should be accounted & estemed a perfect Righteousness ; & consequently that the judgment of God shnuld not be according to truth : which were blasphemeous & iniquous to imagine . 7. Thus in effect , Christ should be made the minister of sin , by changing the conditions of the old Law , which were perfect & compleet Obedience , into an obedience far short of that , & thus he must be come either to dissolve the Obligation of the Law , that it should not exact now , what it did exact of old ; or to loose us from the Obligation thereof ; that we should be in part Law less ; neither of which can be asserted ; & yet this Position maketh clear way for either , or for both . 8. Then we must say , that Christ hath purchased such a way of Justification , as leaveth ground to men to glory & boast though not before God , yet before men ; for hereby he is made to purchase the renewing of the old Covenant of works , with some mitigation , as to tht termes , though with little mitigation , as to the persons ; unless we say with these Arminians , that Man is as able to beleeve & obey sin●erely , if he will , as Adam was to obey perfectly : But sure Christ came for a far other end , than to leave man any ground of boa●ting , or of glorying in himself for his Justification & Salvation , as having made himself to differ . 9. Then Christ hath purchased a way , whereby man might hold his Pardon , Justification , Adoption &c. more of himself , than of Christ ; for Christ by this way cannot be said to have purchased our Pardon , Justification &c. but only that we should have these favoures upon our Faith : or have such & such a reward of our Faith & Obedience ; As he , who procureth that a person shall have such a benefite upon condition he performe such a piece of service , cannot be said to have procured that reward ; for notwithstanding of this procurement ( if it may be so called , which is at best , but a conditional uncertain thing ) the person might never have gote the reward . 10. Then the making of the New Covenant , and the making of it on these termes , should be an act of meer Justice , in God , and not an act of his free Grace , Love , good Pleasure , Will & Kindness : for it is Justice & Righteousness in God , to do that , which Christ hath purchased & procured to be done ; though , it is true , it may thus be accounted a meer favoure , that it was of God's free will , to enter into such termes of agreement with the Mediator , & to yeeld to the making of such a condition , upon Christ's purchase . But the Apostle tels us Ephes. 1 : 9. that God made known unto us ●he mysterie of his will , according to his good pleasure , which he purposed in himself . Which mysterie of his will is the New Covenant & dispensation of grace in the Gospel ; & it is ascribed not to the merites of Christ ; but to God's good Pleasure , & to the Purpose , which he purposed in himself . So the saving of such as beleeve , floweth from the love of God , as well as , & no less then the sending of Christ Ioh. 3 : 16. God so loved the world , that he sent his only begotten son , that every beleever in him should not perish , but have everlasting life . So Ephes. 3 : 9 , 10 , 11. the fellowshipe of the mysterie was hid in God ; & the manifold wisdom of God ( which shineth forth in the New Covenant ) was according to the eternal Purpose ; which he had purposed in Christ Jesus , our Lord. This is ascribed to God's Love Ioh. 3 : 16. & will Ioh. 6 : 40. 11. I grant , it may be said , that as Christ hath purchased to his own Pardon , Justification , Adoption & Salvation ; so , as a consequence of this , he hath purposed the Meanes , or rather the Application of the meanes , thereunto , that so the good things purchased may be actually conferred , according to the manner & methode condescended upon by Jehovah and the Mediator in the Coveuant of Redemption ; for He hath chosen us , in himself having predestinat us unto the Adoption of children , by Iesus Christ , unto himself , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us acctpted , in the beloved , in whom we have redemption , through his blood , the forgivness of sins &c. Ephes. 1 : 4 , 5 , 6 , 7. the chosen ones are predestinated both to the end , & to the meanes leading to the end● : But this matter is not consistent with their Assertion , who say , that Christ by his death hath purchased Faith & New Obedience to be the Condition of the Covenant , because by their Universal Redemption they leave all at an uncertainty , especially when also they will not grant , that Christ hath purchased Faith itself to any person . 12. It must be said ... that Christ purchased the termes of the new Covenant . ... and purchased , that God should abolish the Law quite , and not require a conformitie thereunto , as our Righteousness , by vertue of the new Covenant , nor exact full Obedience to the Law , from any , in our name ; & consequently it must be said , that Christ hath purchased , that the Law giver should wholly passe from that established Constitution , do & live , without any real accomplishment thereof , or requiring the accomplishment thereof from any , on their behalf , to the end , the Lord might be just , when he is the justifier of him that beleeveth in Jesus . 13. This assertion also stricketh against Christ's being the Surety of the New Covenant : for it is not the work of a Surety , as such , to purchase the Making & Constitution of a Covenant ; but to confirme & ratifie the same , & to engage for the party , for whom he is a Surety , that he shall performe the conditions , accorded to in the Covenant ; & so to establish the Covenant or contract , already agreed unto & constituted . 14. Thus it should be said , that Christ died rather for graces , than for persons , to wit. That Faith & new obedience may be elevated beyond their ordinare sphere , & exalted to be the Condition of the New Covenant . But the whole Scriptures speak otherwise of Christ's death . 15. If this were the thing that Christ procured , he could not be said to have Redeemed any , not so have died in the room & stand of any , but only for our good , as say the Sociniant , To purchase a new Covenant , is not to be a Propiltation , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to ●ear our sins , to Reconcile any , unto God. 16. Mr. Baxter himself against Mr. Cartwright p. 91. hath these words . And therefore the Performer & the Accepter did themselve● ( NB. ) choose , on what termes it ( i.e. Christ's Righteousness ) should be applied to us , or be made ours , quoad fructus : And the termes resolved on were the New Covenants conditions , which are now required of us to our participation hereof . These words import some other rise unto this Covenant , than the purchase of Christ. CHAP. XXVII . How Faith is , and may be called a Condition of the new Covenant , and of Justification , how not . IT may be of some use . ... to enquire in what way faith is and may be called a Condition . ... The orthodox never denied , that it may be called a Condition . ... yet with all we must alwayes look upon Faith , as an Instrument , or Instrumental Meane in Justification , because of its being as the hand of the soul to receive , bring-in , grip-to & lay hold on the Righteousness of Christ , as the Righteousness of a Cautioner & of a publick person , to the end they might be Justified , Absolved from the sentence of the Law , & Accounted & pronunced Righteous , in the sight of God. Upon the other hand , Socinians & Arminians , who cast the whole Gospel in a new mould of their own , deny Faith to be an Instrument , & assert , that it is only a Condition , or a cause sine qua non , as they speak : And this they do , that their doctrine about Justification ( which is wholly corrupt ) may appeare to hang the better together . We heard how they denied the Imputation of Christ's Righteousness ; & now they must of necessitie also deny , Faith to be considered here as an Instrument ● for they know that it was called an Instrument meerly upon 〈◊〉 account of the Surety-Righteousness of Christ , which it was to apply , to receive , & to put on . They affirmed , that Faith properly taken was imputed unto Righteousness , & by vertue of Christ's merites was accepted of God for a Righteousness , & was so accounted , & now consequentially they must say , that Faith ( together with new Obedience , which they also 〈◊〉 & conjoine , as making up one Righteousness ) is to be looked upon , us a Condition , or causa sine qua non . Socinus de Iustis . tels us , that though that obedience , which 〈◊〉 performe unto Christ , be neither the different nor Meritorious cause , of our Iustification & eternal Salvation , yet it is the caus● sine quation , as they say . The same he saith Synops . justis . 2. p. 14. So doth Volkelius do vera Relig. lib. 4 . c . 3. & Smalc , Coner . Frantz . disp . 4. p. 103. So the Remonstrants in their Apologief . 112. Faith ( say they ) if we consider the matter aright , cannot properly be called an Instrument of Iustification ; nor can the act of beleeving be an Instrumental action ; far less can it as an Instrument be opposed to faith , as an action , Corvin . cont . Tilen , Faith carrieth that respect unto the gift of adoption , that it is an obedience required of God , upon condition of which the gift of adoption is decerned unto the sinner for a reward , faith is not a meanes , or instrument , but a condition , ordained of God for obtaining of life . Simon Episcop . disp . 22. faith , in this matter , cometh to be considered , not as an instrument apprehending Christ's Righteousness imputed , but as apprehending Christ Iesus , by whom that Righteousness is obtained . It cannot be called properly an instrument , but a condition prescribed by , & required in the Gospel-Covenant , without which God will not pardon sin & impute Righteousness . Lawyers , as may be seen in Spigely & Calvinilexic . ●urid . tell us of various sorts of Conditions ; Some Possible , Some impossible ; Some certaine , some uncertaine ; Some ... Voluntarie conditions , say they , do suspend the whole obligation , untill they be performed , Casual ( & also necessary ) conditions do only prorogue the effect of the obligation , the obligation itself , & its force is instantly perfected . A condition thus taken they usually define , Suspensio , cujus de futuro effectus , vel confirmatio pendet ; or futurus eventus pendet : or le●● adposita hominum actionibus , eas suspendens : or Modus qui suspendit actum , donec ca existente confirmetur : or Modus vel causa , que suspendit id quod agitur , donec ex post facto confirmetur . They tell us with all , that the word Conditio is some time , in the Law , taken pro Modo , though in many things , these two differ much ; and that it is the same with ratio , lex , pactio , pactum , fortuna , status , locus jus , causa ; so that it admitteth of various significations : and in which of these significations here definitly to take it , the Scripture giveth no determination ; for it is no scripture-expression , in this matter : And if it be said , that the termes used in Scripture , in this matter , such as these , beleeve , & thou shalt be saved , to whom it shall be imputed , if we beleeve , if thou shall beleeve thou shalt be saved , & the like , will sufficiently warrand the use of the word Condition ; I Answere , So will the like termes of being justified by Faith , and through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allow us to call faith an Instrument , which yet our Adversaries , as we have seen , will not suffer us to do . But moreover . We do not condemne the use of the word Condition , in this affaire , simply , but allow it , & also make use of it : But this however is manifest , that seing it is no Scripture word , we are under no Law to receive the word , in that determinate sense , in which the Adversaries use it , & must use it according to their principles : nor are we to conceive of Faith Repentance & new Obedience , as such conditions , as they hold them forth ● be . We know , how variously the word Condition is used , in our ordinary language : & how some time , that is called a condition , which is the real price , & worth of the thing given upon that condition ; as when a man is willing to quite his house , lands or horse to another , upon condition of so much money , which is the real price , or a valuable consideration : if we should call Faith & Good Works such a condition , the errour would be worse than Popish . But Mr. Baxter tels us Apol. ag . Mr. Black p. 39. § 27. that he doth not understand the word de conditione contractus vendition is & emptionis , vel emphyteusis , or any the like , that is proper pretium ; but it is the condition purae donation is , but some what partaking naturae sendi , as to some of the benefites . And yet this will not sufficiently clear the matter , especially seing that natura feudi is not fully explained , and the feud-duties , ( whether we look to the first use of these donations ; or to perfect practice , or whether we speak of the highest degree , that is , of the Vassallage of dukes , marquises and Earles . ... And some are most personal , being but yeerly pensions , which is extinct with the death of the giver , or of the receiver , other divisions may be seen in Craig de feudis lib. 1. Dieg. 10. And as to the way of giving these : though it be said to be by donation ; yet the Service required in most , may be very onerous , to speak nothing of such , as are purchased by money , or by excambion ; nor yet of such , as are burdened with that , which we call Ward , & Ward & Reliefe . Mr. Baxter ibid , defineth to us , the condition of the Covenant , which he calleth a potestative condition , thus ; Actio voluntaria de futuro , a Deo legislatore & Christo Testatore , innovalege , foedere , Testamento requisita , ut ex ejus praestatione , constituatur jus actuale ad beneficium : vel , ut obligationem & eventum suspend at donec praestetur : for ( he addeth ) ex stipulatione conditionali neque obligatio , neque act to ulla est , antequam conditto even●at ; quia quod est in conditione , non est in obligatione . But first , as to the name potestative condition , as opposed by the Lawyers to what is Casual ; & as importing that the person of whom that condition is required , hath full power to performe it , if he will , except some inevitable , & unfore-seen impediment fall out , which is not ordinarily supposed ; how can any reckon Faith amongst these , unless they grant , that it is as much in Man's power to beleeve , as it is to one at Rome , to ascend the Capitol , if he fall not sick , or break not his leg ? Whereby to all , who are not Pelagians , Socinians & Arminians in this matter , but acknowledge Faith to be the pure gift of God , & wrought by the Spirit , Regenerating the soul & giving an heart of flesh , it may be manifest , that no kinde of Conditions , spoken of by Lawyers , who treat only of Compacts , & other Actions , betwixt man & man , can comprehend this matter ; whereof we are now speaking . Where is there such an instance , in all the Law , of a person promising to give or to do such or such a Favour , Courtesie , upon condition that he do something , which is not in his power , nor in his will , & which he only who promiseth , can make him able & willing to do ? This would either be looked on by them , as an impossible condition , which is next to none , or if the promiser should possiblie make him to fulfil , as a casual condition , or rather , as no proper condition at all . If a father should promise his little childe an apple , on condition he should touch the Crown of his fathers head with his finger , which were impossible for him to do , unless the Father should either stoop so low unto him with his head ; or take him up in his armes , that he may reach his head ; who would call this a potestative condition ? But next , what meaneth Mr. Baxter by this jus actuale ? Is this the same with jus in re , as opposed to jus ad rem ? this jus ad rem ; which yet I suppose , he will not grant , or doth he meane by this . ... But what is a Potential Right ? Is it the same with a remote right ? and how very far remote must that Right be ( if it be at all ) which the Reprobat have ? And is there no difference as to this Remote & Potential Right , or what way it may be called , which is opposite to an Actual Right betwixt the Reprobat & the Elect , before Faith ? It is like , Mr. Baxter will say , there is none , by reason that the Redemption is Universal and for all alike , & so that Right , how ever it be called , that preceedeth the Actual Right , is equally common to all , if we meane that Potential Right , which followeth upon the Redemption . But to us , who affirme , that Christ died only for the Elect , & that he took on their debt ; & in due time made fall satisfaction , according to his undertaking , these Elect ones for whom Christ engadged , in the Covenant of Redemption , have another sort of right , call it Potential , or what you will , than the Reprobat have : because Christ hath purchased all the blessings , promised in the Covenant , unto them : and he hath a Right keeped , for them , and not for the rest : so that a Right unto all these good things , being purchased by their Lord Redeemer , & Cautioner , and left unto them as his sure legacie , in his Testament , & all so ensured , that in due time , according to the methode condescended upon , they shall be put in possession of the same , their Right is in Christ's purchase , and they are put in actual Possession of Justification , when they beleeve ; which Faith is also purchased for them : all the benefites they shall enjoy concerning grace & glory are equally by him purchased , & are equally neer related unto his merites & death , as to the right , though as to the actual collation , Soveraigne wisdom hath appointed an Order , & determining of one , before another , & so hath resolved to give faith , and than Justification &c. And though it be true , that in this case , what is inconditione , non est in obligatione , as to the actual possession ; yet we cannot think , but the holy & Just God , having received satisfaction from the Mediator , in behalfe of such , for whom it was laid down , is under an obligation ( as we may conceive , and speake ) unto the Mediator , to cause him see of the travel of his soul , & to give him his seed , and those he purchased , and in due time to call them effectually , & work Faith in them , & then Justifie &c. Adopt them &c. & thus bestow all the benefites purchased upon then ▪ in the time & methode wisely determined . But if Mr. Baxter understand by this jus actuale , that is constituted upon the performance of the condition , a plaine , and simple Right unto the benefite , we can acknowledge no such Condition , lest we render the death of Christ void : for in him alone , have we all our Law-title & Right to all the blessings of the Covenant , to Faith , & all that follow upon it . That we may put an end to this , we shall first shew , in what sense , we cannot admit Faith to be a Condition , & then shew in what sense we do admit the denomination . As to the first we say . 1. We cannot admit it to be a Condition , in their sense who will have Justification so to depend upon it , as on a Procuring Cause , some way or other meriting , at least ex pacto or ex congruo as Bellarm , saith that benefite as a Reward : for this destroyeth the Freedome of Grace , that : shineth forth in our Justification ; & overturneth the whole nature of the Covenant of Grace , & spoileth Christ of his glory ; and doth man to come in , as a sharer in the glory of that purchase . 2. We cannot admit it to be a Condition , in their sense , who take a new Obedience with it : for this taketh away the special Use of Faith and its special End , in laying hold on & refuging the soul under the wings of the Surety-Righteousness of Jesus Christ ; This changeth the nature of the Covenant of Grace , & maketh it a new Covenant of Works , & giveth ground of boasting & of glorying before men ; yea & maketh the reward of Justification , and what followeth thereupon , to be of debt , & not of grace : And such a Condition in the Covenant of Grace we cannot owne . 3. We cannot admit it to be a Condition , in their sense , who make it strickly a Potestative Condition ; placeing it in the power & free will of man , to beleeve or not , as he will ; for as this overturneth the whole Covenant of Grace , and exalteth proud man ; so it parteth , at least , the glory of Redemption betwixt Christ & Man ; & giveth man ground to sing to the praise of his own Lord , free will ; & to say , he hath made himself to differ , & he oweth but halfe thanks , & hardly so much , to Jesus Chaist , for all that he hath done and suffered , in order to the purchasing of Salvation . 4. We cannot own it for a Condition , in their sense , who make it , or it & our new obedience together , our Gospel-Righteo●sness , & that Righteousness which only is properly Imputed to us , & Reckoned upon our score , as the Righteousness , upon the account of which , we are Justified : for thus the nature of the Covenant of Grace is changed ; God is made to estimate that for a Righteousness , which is no fulfilling of the Law ; & Christ is made to have procured , that it should be so ; & that his own Surety-Righteousness , should no otherwayes be imputed . 5. We cannot account Faith a Condition , in their sense , who ascribe to it or to it with works , the same Place , Use & Efficacie in the new Covenant , that Perfect Obedience had in the old Covenant of Works : for this maketh the New Covenant nothing but a new Edition of the old ; and shooteth Christ , the Lord our Righteousness , far away , who is & should be our immediat Righteousness , that in him we might be found hid , & secured from the dint of the Law-Curse ; and with all giveth proud man too palpable ground of boasting , contrare to the whole Contrivance of the Gospel-Covenant . 6. We cannot owne it for a Condition , in their sense , who reject it , and disowne it for an Instrument , or an Instrumental Meane , in our Justification ; because they deny that particular and special Use , which it hath , in our Justification , & so pervert its whole Gospel-Nature : It s special use & work in Justification being to lay hold on the Lord Jesus , & his side jussorie-Righteousness , to carry the Man out of himself , as renuncing his own Righteousness , & every thing that is not Christ & his Righteousness , that as poor , empty , & naked he may lay hold on , & rest upon the Surety-Righteousness of the publick person & Cautioner , Jesus Christ : for thus Christ & his Righteousness are put by , and he getteth not that rent of glory that is only due to him ; & the soul is made to leane upon something beside this Rock of ages . 7. We cannot admit it for a Condition , in their sense , who will have us hereby to have gotten a legal Title or Right unto Justification & other benefites according . ... following the same ; seing this puts the crown upon Mans head , as having by his deed acquired a jus & Law-right unto these blessings , which become hereby a reward not of grace , but of just debt : We acknowledge all our Right & Title to all the blessings of the Covenant , to be from Christ , the only purchaser ; & of him must we hold all , that all may be of free grace , & he , even he alone , may have all the Glory , having redeemed us with his precious bloud , & purchased the whole Inheritance , of grace & glory for us . 8. We cannot account it a Condition , in their sense , who plead for Universal Redemption ; because thereby Christ is only made to have purchased something to all alike , & that Conditionally , & no more grace & glory for Peter than for Iudas , but Peter by his own Paines & Industrie , by his Faith & New Obedience , did purchase the whole personal and immediat Right unto the blessings , which he enjoyeth ; and hath received no more from Christ , than what Iudas had , & so hath no more ground of exalting him for Redeemer , than those have , who perish , seing what he purchased was common to all , & no more for one in particulur than for another : for this setteth the crown upon mans head , who hath saved himself by his sweating , paines & labour ; and spoileth our Lord Redeemer of his glory . 9. Nor can we account it a condition , in their sense , who will have the whole or principal part of what Christ purchased to be the New Covenant & the Termes & Conditions thereof ; as if Christ had been a Cautioner for none in particular , but had so far redeemed all , as to have brought them into such an estate , wherein they might now work & won for themselves , run & fight for the prize , according to the new Conditions purchased ; and so , if they run well , sacrifice to their own net , and burn incense to their own drag , because by their own industrie & care in performing the Conditions , now made easier , than they were to Adam in the first Covenant , their portion is fat , & their meat plenteous . 10. Nor yet can we call it a Condition , in their sense , who will have us look upon it , in the work of Justification , purely as a work of ours & as an act of Obedience to a command ; & as such a work , as comprehendeth in it all the works of new Obedience : for thus its peculiar Use of applying Christ , & of apprehending his Surety-Righteousness , is taken from it ; & the whole nature of the new Covenant is changed into the old Covenant of works ; & Christ's ●idejussorie-Righteousness is not made our immediat Gospel-Righteousness ; yea when we are thus justified by Faith , we are justified by works ; whereby the whole of the Apost●l's disput is overturned ; & we are taught to leane to , & lay our weight upon a Righteousness within ourselves ; contrare to the whole scope of the Gospel . Upon the other hand , we say , Faith may be looked upon , and called a Condition of the Covenant , and of Justification , in this sense ; That Christ having purchased all the good things of the Covenant , all the sure Mercies of David , all Grace , and all Glory , unto the chosen ones , and the Father having promised the actual collation & bestowing of all and every one of these mercies & blessings , so purchased and procured ; and Jehovah & the Mediator both , in the counsel of their will condescending on such a methode & way of making the ransomed ones the owners of the Blessings purchased , that is , first to give the New Heart and the heart of fless and in effectuall calling , worke them up to Faith in and Union with Christ and so draw them to the mediator , and cause them accept of him , & wait upon him , and rest there , for life & salvation ; and then to Justifie , Accepte of as Righteous , Adopte them , and then worke the works of holiness by his Spirit & more , in their soul ; and so carrie on the work unto Perfection , till grace be crowned with glory : matters , I say , being thus wisely ordered , in the councel of heaven , there is a Priority of order ; Faith , receiving Christ , and resting on his Surety-righteousness , going before ; and Justification following , and a firme connexion made betwixt the two , that who so ever beleeveth thus , shall be justified , and none shall be justified who beleeveth not thus : Now , when by vertue of this constitute order & Method , explained & revealed in the Gospel , the Ambassadours of Christ , in obedience to their Injunctions , call upon all , who heare the Gospel , to receive Christ and refuge themselves under his wings , and receive the atonement through his Righteousness , and promise them thereupon , in their Masters name , Pardon , Peace with God , Reconciliation ; and acceptance &c. nothing more is here insinuated , than that such a Methode & Order is wisely determined , and that there is a fixed connexion made betwixt Faith & Justification ; so that who ever would be saved from the wrath to come ; & would enjoy God for ever , must come unto God in this way , and according to this methode , and must receive his blessings and Favoures , in this order , first beleeve , and lay hold on Christ and his Righteousness , and then receive Justification &c. Thus we see faith is no legal , Antecedent Condition , no Proper or Potestative Condition ; but only a consequent , or Evangelick Condition , or a Condition denoting a fixed and prescribed Order and Method of receiving of the blessings purchased by Christ , with a firme and fixed connexion betwixt the performance of the condition , and the granting of the thing promised thereupon . Thus Christ hath the whole glory of the work ; Man is abased , and hath nothing to glory of in himself ; The reward is not of debt , but purely of grace ; The wisdom and love of God is wonderful and remarkable ; All ground of carnal security and self confidence is removed ; A plaine and powerful ground is laid for ministers , to press , exhort , aud obtest to Faith in the first place , with all seriousness and zeal ; Full security and ground of confidence of being Justified and Accepted of God upon our beleeving , is given ; The difference betwixt the Covenant of works and the Covenant of Grace , is distinctly observed ; The Antinomian mistakes , saying we are Justified from Eternity , or at the death of Christ , or at any time before faith , are manifestly obviated ; And all grounds of excepting against , or dissatisfaction with this way , are removed from all such , as will willingly comply with the designe of free grace , in the Gospel . CHAP. XXVIII . How faith is and may be called an Instrument , in Justification . COncerning the Instrumentality of faith in Justification , much needeth not be said , howbeit too much hath been written , about it & that to very little edification ; so I judge : I am sure , to little use , as to the clearing up of that concerning pointe of Justification , & the true interest of Faith therein . We heard , in the beginning of the proceeding Chapter , how both Socinians & Arminians did disowne faith its being an Instrument , and Papists also before them did plead against it : On the other hand , the orthodox , writting against Papists , Socinians , & Arminians , did unanimously assert Faith to be an Instrument , or to be considered as an Instrument , in the matter of Justification . And few , or none , can be instanced of those , who hold with the orthodox , in all chiefe Controversies , about Justification , that did impugne , or so much as deny Faith to be an Instrument , in justification ; Yea Iohn Goodwine , in his book of justification , doth expresly call it an Instrument in justification . It is true , the Scripture no where calleth faith an instrument ; & the same being no Scripture expression , there needeth not be much strife about it , nor will there be , among such , as are unanimous , in the maine & principal Questions about Justification ; or to that , which is only designed & intended by that expression . And though the Scripture doth not use that expression , interminis , yet no man can hence inferre , that all use of it , and of the like should be laid aside , nor can such be supposed to adde to the Scripture , ( as Mr. Baxter hinteth . Apol. against Mr. Blake p. 40. ) who call Faith an Instrument ; more then he can suppose that himself addeth to the Scripture , when he calleth faith a Condition , or a causa sine qua non , for these are as little to be found expresly , in the Scriptures , as the other . Nor do they , who say Faith is an Instrument , so much plead for the name , as for the thing intended thereby : All expressions , that are not in Scripture , must not be laid aside , in our speaking of divine things ▪ for then we must lay aside the word Trinity , Sacrament , Satisfaction & several others : far less must the truth , which we conceive can be intelligibly & usefully expressed by those borrowed words and termes , be laid aside , because the terme itself , by which we express our Conceptions of the truth , is not in so many letters & syllabs to be found in Scripture , if so indeed , we had quickly lost a fundamental point of our Religion , and yeelded the cause unto the Socinians . If the Scripture may be explained , we may make use of such expressions , termes & sentences , as will , according to their usual acceptation , contribute to make the truthes revealed in Scripture intelligible to such , as heare us . And when some termes have been innocently used in Theologie , for explication of truthes , whether to the more learned , or to the more unlearned , & have p● ssed among the orthodox without controll , or contradiction , beyond the ordinary time of prescriptions ; it cannot but give ground of suspicion for any , now to remove these old Land-marks , especially when it is attempted to be done , by such meanes & arguments , as will equally enforce a rejection of many Scriptural expressions : for should all the Metaphorical expressions & sentences , which are in ●ature , be so canvassed , & rejected , because every thing agreeing properly to them when used , in their own native soile , doth not quadrate with them , as used in the Scriptures , in things divine , where should we Land ? If these divine mysteries had been expressed to us only in termes , adequatly corresponding with & suiting the matter ; how should we have understood the same ? Therefore we finde the Lord condescending in the Scriptures , to our low Capacities , and expressing sublime & high mysteries , by low & borrowed expressions , to the end , we might be in case to understand so much thereof , as may prove , through the Lord's blessing , saving unto us : And thereby hath allowed such , as would explaine these matters unto the capacity of others , to use such ordinary expressions , as may contribute some light & understanding to them , in the truthes themselves . Now when the orthodox have , according to their allowed liberty , made use of the word Instrument , in this matter , and maintained that Faith was , & was nothing more then an Instrument , in Justification ; it is not faire to reject it altogether , because improper , though fit enough to signifie what they did intend thereby ; & because all the properties , that agree to proper Physical , or artificial Instruments , do not agree to it ; and because if the same be strickly examined , according to the rules of Philosophie , concerning Instrumental Causes , it will be found to differ from them . Mr. Baxter himself , writting against D. Kendal . § . 47. tels us , that the thing ; which he denieth , is , that Faith is an Instrument , in the strick logical sense , that is , an Instrumental efficient cause of our Iustification ; & that he expresly discla●meth contending de nomine , or contradicting any , that only use the word instrument , in an improper large sense , as Mechanicks & Rhetoricians do : So that the question ( saith he ) , is de re , Whether it efficiently cause our Iustification , as an Instrument ? But it may be conceived to have some efficient Influence , in our Justification , not as that is taken simply & strickly for God's act justifying , but as taken largely , comprehending the whole benefite : as activly coming from God , & as Passively received by or terminated on us , & that as an Instrument , though not in that proper sense , that Logicians , or Metaphysicians take Instrumental causes , and explaine them , in order to physical & natural Effects . We know , that Justification is a supernatural work & effect ; and therefore , though in explaining of it in its Causes , we may make use of such termes , as are used about the expressing of the Causes of Natural , or Artificial Works & Effects ; yet no Law can force us , to understand by these borrowed expressions , the same proper , & Formal Efficacy , Efficiency and influence , which is imported by these Expressions , when used about Natural Causes & Effects . But Mr. Baxter against Mr. Blake § . 5. tels us , what great reasons he had to move him to quarrel with this calling of faith an Instrument viz. he found that many learned divines did not only assert this Instrumentality , but they laid so great a stress upon it , as if the maine difference betwixt us & the Papists lay here , And yet any might think , that they had reason so to do , when Papist's on the other hand , laid as great stresse upon the denying of Faiths Instrumentality . He tels us moreover , that our divines judged Papists to erre in Justification fundamentally , in these points 1. about the formal Cause , which is the formal Righteousness of Christ , as suffering & perfectly obeying for us . 2. About the way of our participation herein , which as to God's act is Imputation , & that in this sense , that legaliter we are esteemed to have fulfilled the Law in Christ. 3. About the nature of that faith , which justifieth . 4. About the formal reason of faiths interest in justification , which is as the Instrument thereof . I doubt not ( saith Mr. Baxter ) but all these four are great errors . But we neither may , nor can call all errors , which Mr. Baxter calleth errors . We have seen above how necessary truthes the two first are , and have explained , in part , the third , wherein I confesse , too many ( yet not all ) of the forraigne divines have , as to expression , missed the explication of true Justifying faith & it may be , it was not their designe to describe it so , as it might agree to the faith of every sincere , though weak beleever : but rather to shew its true nature , grounds & tendency , when at its best ; & yet what Papists hold , on the contrare , is more false & absurd . But as to this fourth , it seemes , that it hath a necessary dependance upon the foregoing ; and this to me seemes to be the maine reason , why our Divines did owne & plead for Faiths Instrumentality , in the matter of Justification , viz. because the Righteousness , which they called the Formal , or others the Material Cause thereof , was not any Righteousness inherent in us , as Papists said ; but the Surety-Righteousness of the Cautioner Christ , without us : And therefore they behoved to look on Faith , in this matter , otherwayes then Papists did , and not account it a part of our Formal Righteousness , but only look upon it , as an hand to lay hold on & bring-in the Surety-Righteousness of Jesus Christ ; and therefore judged it most fit to call it only an Instrumental Cause . And how ever Mr. Baxter exaggerat this matter , as complying with Papist's in condemning us , as to all these controversies , and think it no wonder , they judge the whole Protestant cause naught , because we erre in these , and yet make this the maine pairt of the Protestant cause ; yet we must not be scarred from these truthes ; Yea , because this point hath such a connexion with the other , concerning that Righteousness , upon the account of which we are to be Justified in the sight of God , we are called to contend also for this , & that so much the rather , that , though Papist's do utterly mistake the Nature of Justification , and confound it with Sanctification ; yet Mr. Baxter hath more rational apprehensions there about , and yet will not have Christ's Righteousness to be that Formal Righteousness , upon the account of which we are Justified . Yet notwithstanding , we need not owne it for such an Instrument , or such an Instrumental cause , as Philosophers largely treate of , in the Logicks & Metaphysicks , knowing that the Effect here wrought is no Natural Effect , brought about by Natural Efficient & Instrumental Causes ; Only we say , the Scripture affirming , that we are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giveth us ground to call Faith ( if we will use such termes , to expresse our mind ) an Instrument , seing these expressions pointe forth , some special interest & influence , that Faith hath in Justification , & no other Influence or Causation can be allowed to it , conforme to the Scriptures ; but that , which , we express in our ordinary discourse , not in a strick Philosophical sense , by an Instrument . And that so much the rather , that hereby is pointed forth that , which is the maine ground & designe of using this terme , viz. the Application of the Righteousness of Christ , which is made by Faith , as a meane or mid's laying hold upon without which we cannot be Justified , according to the Gospel ; And though in these borrowed expressions from Causes , metaphysical accuracy be not intended , yet the true meaning & intendment of the users of these termes being obvious , it is but vanity , to raise too much dust thereabout ; unless difference about other more Principal Questions , in the matter of Justification , enforce it , as indeed all such as place the Formal Cause or reason of our justification before God in our own Inherent Righteousness , and not in the Righteousness of Christ imputed to us & received by faith , must of necessity deny all interest of faith here , as an Instrument , or as any thing like it ; because , having all their Righteousness within them , they have no use for Faith to lay hold-on & bring-in one from without . There things may satisfie us , as grounds of this Denomination . 1. That in justification , we are said to be receivers , & do receive something from the Lord ; not only the Passive justification itself expressed by our being justified , but of some thing in order thereunto , as of Christ himself , the Abundance of Grace & of the Gift of Righteousness , the atonement , the word of promise , yea every thing that concurreth unto justification , or accompanieth it , we are said to receive , Ioh. 1 : 12. Col. 2 : 6. Rem . 5 : 11 , 17. Act. 2 : 41 , & 10 : 43. & 26 : 18. Heb. 9 : 15. 2. That the only Grace , whereby we are said to receive these things , is Faith : receiving is explained to be beleeving Ioh. 1 : 12. Act. 2 : 41. comp . with vers . 44. we receive forgiveness of sins by faith Act. 26 : 18. 3. That the Surety-Righteousness of Christ , is that only Righteousness , ●pon the account of which we are justified before God , & not any Inherent Righteousness within ourselves , hath been evinced above . 4. That this Righteousness of the Surety must be imputed unto such , as are to be Justified , or reckoned upon their score ; hath also been evinced . 5. That this Surety-Righteousness of Christ must be laid hold on by us , in order to our justification , hath been showne ; & must be granted by all , that acknowledge it to be the Righteousness , upon the account of which we are Justified . 6. That the Scripture saith expresly , that God justifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by faith & through faith , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith Rom. 3 : 24 , 25 , 28 , 30. Gal. 3 : 8 , & 2 : 16. and that even when justification is denied to be by works ; So that Faith must have a far other interest in ; & must otherwise concurre unto our Justification , than any other Works , or Graces ; and therefore must be looked upon , as having some peculiarity of interest and influence here , and this peculiarity of interest , can not be otherwayes better expressed , so ▪ as the matter shall be cleared , then by calling it an Instrument . Not as if it did concurre to the produceing of the effect of justification by any Physical operation , as Physical Instruments do ; but as a medium & mean required of us , in order to Justification , according to the free pleasure of God , who disposeth the order & methode of his bestowing of his Favours upon us , aud the Relation & Respect ; that one hath unto another , as he seeth most for his own glory , and for our good ; and that such a mean , as concurreth therein , and thereunto , according to what is said , in such a way , as we be can best understand by calling it an Instrument ; for we can not allow it to be called any way meritorious , or any formal disposition of the soul or Preparation unto the Introduction of an Inherent Formal Cause of Justification , as Papists say ; nor can we allow it to be called such a proper & Potestative Condition , as some would have it to be , as we saw in the forgoing Chapter . 7. That no real inconvenience can follow upon the owning of Faith for an Instrument , in justification ; for Justification is not here taken simply & strickly for that , which is properly God's act , but more largely & complexly , including other things requisite unto Justification , such as the Imputation of the Righteousness of Christ , which Faith , as the Instrument or hand of the soul , layeth hold on , & bringeth-in , for this end , that the man being clothed therewith , may be acquitted before the Tribunal of God , Pardoned , & accepted of as Righteous . And howbeit it be God , that justifieth , & as to this act of God justifying , Faith hath no real interest or influence ; yet the Scripture saying , that God justifieth by Faith , and through faith , we must acknowledge some interest , that Faith hath , in the work & Effect ; as when the Scripture saith , that He purifieth the heart by faith Act. 15 : 9. the purifying of the heart is God's work , and yet it is said to be done by Faith , which is our work . It is said Heh . 11 : 11 , that through faith Sara herself received strength to conceive seed & vers . 33 , 34. that some through faith subdued Kingdomes , stopped the mouthes of Lions , quenched the violence of fire &c. all which were the works of God , & yet while they are said to be done by faith , faith must have had some interest & influence in these effects . So in working faith in the soul , which is God's work alone , the Lord useth the preaching of the Gospel , and ministers , & the peoples hearkning & listning to what is preached , as meanes & midses thereunto ; though preaching & hearing be mens work , yet God useth them for his ends ; and as he sendeth Preachers to preach , & moveth persons to hear , that thereby he may , according to his own will & pleasure , work Faith in then ; so he worketh Faith in souls , that he may , thereby Justify them . Nor is it of any weight to say , that if Faith be an Instrument , it must work as an efficient cause , because the Instrumental Cause belongeth to the Efficient ; for neither do all Philosophers agree to this , some holding Instruments to be a fift kinde of Cause ; nor are we obliged to stand to their prescriptions & rules , especially in these things , that are no natural causes or effects ; no man saith , that faith hath the same kind & measure of Efficiency in & towards the effect , justification , that all Instrumental causes , or Instrumental causes so called , have in the Effects , which they concurre to the producing of ; what efficiency hath an examplary cause , which some Philosophers reduce to the efficient viz. Keckerman : But that Faith hath some Influence , is manifest from the Scripture , not of it self , it is true , but by the gracious appointment of God ; and that this Influence cannot be better & more saifly expressed , than by the name of an Instrument , appeareth to us clear ; hereby nothing of the glory due to God , or unto Jesus Christ , and to his Righteousness , is ascribed unto man , nor is any more hereby granted unto Man , than to a beggar , as to the enriching of himself , when it is said , his hand made him rich , by receiving the Purse of gold , that was given unto him : yea hereby is Christ & his Righteousness more fixedly established , in their due place , because faith is considered not as a Righteousness of it self , nor as a part of Righteousness ; but purely and simply as an Instrument of the soul laying hold on the Righteousness of Christ , and pleading the same , as the only Formal ground of his justification before God. If it be said , that it were saifer to call it a causa sine qua non . We must first know , what is properly signified thereby , & whether it will help us more , to understand the just & true import of the Scripture expressions about Faith in Justification ; for no termes ought to be used , that attaine not this end , or have not a direct tendency thereunto ; such termes , however we may please our selves in the invention of their application unto the business in hand , and think we are in case to defend the same against opponents ; yet if they do not contribute manifestly to the clearing and explaining of the matter , according to the Scriptures , can only darken the matter : And no reason can enforce us to embrace them , with the arbitrary explications & limitations of the Authors , and to reject or lay aside such , as do more obviously explaine the matter , unto all such , as have orthodox apprehensions of the matter ; and have given offence to none , nor have been excepted against by any , but such as were not orthodox in the point of justification ; & whose erroneous Principles led them to deny , or except against the same . And what for a cause shall we take that , causa sine qua non to be ? ( which cannot be so explained in our language , as that every one that heareth it , shall be in case to understand , what it meaneth ) Such as speak of it , call it causa fatua , and referre to it external occasions , time & place , and such like things , without which the action cannot proceed , as the place wherein we stand , & the time , wherein we do any thing , which have no more interest in , or relation to one action , than another , for all must be done by us , in some time , and in some place : And shall we say , that faith hath no other interest or influence in justification , than the hour of the day , when or the place wherein a minister preacheth , hath into his preaching ? Shall we have so meane & low an account of the ordinances & appointments of God , in reference to spiritual ends ? Seing the Lord hath appointed Faith , in order to Justification , we must not look upon it as a causa fatua , or as a meer circumstance , but as having some kindly influence in the effect , by vertue of the appointment of God , & such a connexion therewith , that it no sooner existeth , but as soon justification followeth . Faith then can not be called a meer causa sine qua non . Historical faith & several other antecedents , may be a conditio or causa sine qua non ; for no man of age can be justified without it ; yet we may not say , that we justified by it , as by saving faith ; the same may be said of Conviction & Sense of sin , of some measure at least , of legal Repentance , and of desire of Pardon & of Peace , which yet may be , and oft are without justification . And it may also seem strange , how this causa sine qua non , can be called a potestative condition ; or how that , which is said to be a proper Potestative Condition , ex cujus praestatione constituitur jus actuale ad beneficium , can be called a meer conditio or causa sine qua non , seing it hath such a considerable moral influence in the effect ? But saith Mr. Baxter against Mr. Blake § . 27 , faith cannot justifie both as a Condition , & as an Instrument of Iustification ; for either of them importeth the proximam & causalem rationem of faith , as to the effect ; & it is utterly inconsistent with its nature , to have two such different neerest causal interests . Ans. When we speak of Faiths justifying , as an Instrument , we consider the physical , or quasi physical way of its operation , and denote only its kindly acting on Jesus Christ , and on his Righteousness which it layeth hold on , applyeth , apprehendeth , & putteth on . And when we say it justifieth as a condition , we consider it as appointed of God unto that end , & as placed by Him , in that state & relation unto justification , which now it hath : And either of these can be called the proxima ratio causalis of Faith , according to its different consideration : if justification , ( meaning not God's act only , but the complex relative change ) be considered in genere Physico , or quasi physico , then the neerest causal interest of faith , is its instrumentality : but if it be considered in genere morali , or legali , then its neerest causal interest is , that it is a condition . As when a rich man bestoweth a purse of gold on a beggar , & requireth that he , in order to the possessing of it , streatch forth his hand , & take it , considering this act of enriching him in genere physico , his hand acteth herein , as an Instrument , apprehending the purse , & taking it to himself : considering this , in genere legali or morali , the streatching forth of his hand , and apprehending the purse is a condition ; for so the donor hath determined to give the riches , after such a manner & methode , for his own ends , according to his good pleasure . Thus we see , how faith can , in its way , produce one & the same effect of justification , both as an Instrument , and as a Condition , taking these termes , in a large sense , according to the matter in hand . Mr. Baxter saith Confess . p. 89. he denieth that Faith is an Instrument of Iustification , because he dar not give so much of Christ's honour to man , or any act of mans , as to be an efficient cause of pardoning himself . Ans. And he knoweth , that the orthodox do of purpose , call faith an Instrument in justification , in opposition to the Papists , that Christ may weare the honour alone , and man may be abased : & if they have been unhappy , in falling upon the medium to that end ; Yet their Intention was honest . But when Faith is called an Instrument in justification , justification is not taken for an act of accepting & pardoning alone ; for they knew , that it was God only that accepteth & pardoneth , & that it is he only , who Justifieth ; but they took justification in a more comprehensive sense , as including Christ's Righteousness , the only formal ground of justification , in reference to which , Faith is said to act as an Instrument receiving . And this may satisfie such , as will not have the mysteries of God cast in a pure Philosophical mould , because some such termes are used for explications sake . Mr. Baxter Confess . p. 95. saith . Such as say , faith justifieth qua instrumentum , de most certainly make it to justifie , as an action . And in his postscript , to Mr. Cartwright . Those that make faith to justifie , as an Instrument , or as apprehensio Christi , do set up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , which they cry down ; for that , which they call instrumentality , is the apprehensive act , & apprehendere & credere are here all one . They contradict themselves in saying , that Paul excludes all works , because faith ( say they ) justifieth not as a work : for to justifie qua instrumentum , or qua apprehensio Christi , is to justifie as a work , or as this work . And so this doctrine sets up justification by works & that in an unlawful sense ; for it maketh the formal reason of Faiths justifying to be its apprehension , that is , that it is such an action ; or its instrumentality , which is an operation . ] Ans. This is no new Objection ; for Schlichtingius the Socinian Cont. Meisnerum p. 130. did object the same upon the matter . It is true , when we say faith Justifieth as an Instrument , we make it to Justifie as an action , taking qua specificativè as he himself also must do , when he faith it justifieth as a Condition Potestative , for a potestative condition is some action performed , & himself , as we heard , called it actio voluntaria de futuro . But he knoweth , that when it is said , that Faith justifieth , as an Instrument , the meaning is but more emphatically to shew , that it is the Righteousness of Christ , which faith apprehendeth , by which we are justified , & that they , who cry up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , make that the Righteousness , by which we are justified ; so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere in their sense , who will have it imputed to us for Righteousness , respecteth immediatly the benefite , to wit , Pardon , Acceptation &c. Faith as an Instrument , or apprehension , in our sense , respecteth Christ & his Righteousness immediatly , which it receiveth as an Instrument , in order to the benefite , which is had upon the account of Christ & his Righteousness , made ours ; In our sense , faith is no more , but as the hand receiving bread , and as the mouth eating it , in order to food & nourishment thereby ; in their sense , faith is made the very food & nourishment , or meat it self that nourisheth : When we say , that Faith Justifieth as an Instrument , it is but , as if we said , man liveth by his hands taking meat , and by his mouth eating it ; when they say , that faith justifieth as a work , & that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed for Righteousness , it is , as if they said , the hand & the mouth are the very food , or the meat it self , by which we live and are nourished : we , looking upon Faith as an Instrument , as upon the hand and mouth , as instruments of nourishment , ascribe all the vertue of nourishment unto the meat . They , denying the hand and the mouth to be considered here as instruments , and saying that we live and are nourished by the hand and the mouth , ( just as they do , when they make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere our Righteousness , in reference to justification ) ascribe all the vertue of nourishment unto the hand & the mouth , and so set up the hand & the mouth , in the place , that is due unto the meat , and rob the meat , of that power & vertue , that is only proper to it . Yet withall , when we say , that hands and mouth nourish us as Instruments , we do not deny , but in a general sense , our receiving of meat with our hands , & eating of it with our mouth , are conditions of nourishment , importing hereby , that the wise God hath appointed this order and methode , giving us hands to receive meat , & mouths to eat it , & a stomach to digest it , in order to the living , and receiving thereby nourishment ; only we do not say , they are such conditions , as have all the vertue of nourishment in them . This is but a similitude , and so must halt in some things , as all similitudes do ; yet it serveth to illustrate the matter , and to shew the difference betwixt our expressions , and the expressions of our Adversaries , in this matter ; & how little ground there is so this objection , and particularly how , when we say faith justifieth as an Instrument , we do not withall say , it justifieth , as a work , in our Adversaries sense ; And how , when we say , Faith is a condition , we do not withall say , that it justifieth as a potestative proper condition , in our Adversaries sense ; as also , how we cannot admit , that faith shall be called no more , than a causa sine qua non ; seing it is so manifest , that eating & digesting of meat hath another influence into nourishment by food , than a meer causa sine qua non hath into any effect . Mr. Baxter Confess . p. 95. 96. I must therefore professe , that after long consideration I know no one terme , that properly expresseth this neerest & formal interest of faith in justification , but only the terme condition , as that is usually taken for the condition of a free gift , & when the Scripture telleth us , how faith justifieth , it is in such termes , as these , if thou confess with thy mouth &c. he that beleeveth shall be saved &c. In all which , if the conditional if , & the conditional forme of the promise , express not a condition , I despaire of ever understanding it in this life . Ans. As for the neerest & formal interest of Faith , in Justification , if all other questions touching that fundamental truth of Justification , were satisfyingly determined , & put to an end , there needed not be much controversie ; but when as we have seen , the decision of this hath such an interest in the decision of more substantial points , or necessarily attendeth the same , enquirie with sobriety after the truth , even in these lesser things , cannot be condemned ; And , on the contrare , receding from , & condemning received termes & expressions , which have an obvious , plaine & sound meaning , being taken , according as they have been constantly used , because not quadrating every way with mens new Philosophical and too metaphysical apprehensions & notions , in this matter , cannot but be displeasing . And too much Philophical accuracy in the clearing up of these mysteries , is not the most edifying & saife way of explication . 2. We are not against the use of the terme Condition in this matter , knowing that faith may well be called a condition , but the question is in what sense we must take the word , condition : And to say , that it is taken , as commonly used for the condition of a free gift , will not satisfie in our case ; because though the gift which we expect by faith , is to us indeed free ; yet it is a purchased free gift ; & such a free gift , as these who get it , have all the legal title & Right thereunto , through the Ca●tioners purchase & payment , & only come to the possession of it through Faith , according to the wise methode & Connexion , made by the Soveraigne Lord. Adam's perfect obedience might have been called the condition of a free gift : and we cannot give the same place & power to Faith in the New Covenant , that perfect obedience had in the old ; for Adam if he had perfectly obeyed , had gote his reward without any intervention of a Price by a Mediator , purchasing it , but we must hold all our reward solely of Christ , that he may have the glory of all ( 3 ) as ( if ) can denote a Condition , so ( by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) can denote an instrumental cause . Himself tels us som-where in his Confut , of Ludom , Colvinus , aliàs Ludov , Molinaeus , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth an efficient cause & we read , that we are Iustified by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And further , though these passages , which he citeth , and the conditional if , and the conditional forme of the promise , do indeed express a Condition ; yet they do not say , or prove that the terme Condition is the only one terme , that properly expresseth the nearest & formal interest of faith in Justification ; or that the terme of an Instrument is no way fit to express this neer & formal interest of faith in justification , seing to be justified by faith , or through faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( all which the Scripture useth ) is as expressive of an Instrumental interest , as if thou beleeve &c. is expressive of a condition . He saith ibid. p. 89. Conclus . 10. That the difference betwixt him & others , is not that he giveth any more to works , than they ; but that they give more to faith , than he , & consequently to man : & if he be guilty of equalling faith & obedience too much , it is not by bringing up works too high ( to be Instruments of Iustification , as they make Faith ) but in taking down Faith too much , & consequently , in too much abaseing all acts of man. Ans. If he bring up works to Faith , in our Justification , & give a like interest to both , he giveth more to works , than the orthodox will do : And when we call faith an Instrument in justification , we give not so much to it , as they do , who call it conditio potestativa , and give it the same place in the New Covenant , that perfect obedience had in the old , as was seen above : And who ever say this , are so far from debasing man & his actions , that they give him , as much ground of glorying & boasting , as ever Adam would have had , if he had fulfilled the condition , & given full & perfect Obedience : And he cannot but know , that that terme , Instrument , was of purpose applied to Faith , in this matter , to depresse man , & to keep the crown upon the head of Christ , as it is apt enough to do , if it be but candidely understood , & taken as it is applied , and no further , nor vexed with metaphysical niceties , a way , that might render every borrowed terme , whether from arts or sciences , how expressive so ever of our meaning , & explicative of the matter intended , utterly useless . It is true , when he calleth faith only a causa sine qua non , he seemeth to giveless to Faith , than we do , if that terme be taken , in its strick sense , as it is by Philosophers taken , who will not have it called a Cause at all , but rather conditio sine qua non : But thus he depresseth it below that place & interest , which is due to all the institutions & appointments of God , as such ; for none of them can rightly be called conditio sine qua non , and no more , in reference to that effect & end , for which they are appointed of him ; and far less can Faith be said to be only conditio sine qua non , in reference to justification , seing by the unalterable appointment of the Soveraigne Lord , justification so dependeth upon & is connected with Faith , that who ever beleeveth ( to wit , savingly , or with that Faith , which here we only understand ) whensoever he beleeveth , doth immediatly passe from death unte life , and is justified . But no man will say , that the effect doth so much depend upon , or is connected with that , which is but a conditio sine qua non , as was before shewn , in several Instances : And where is then his Conditio Potestativa ? is that but a causa fatua . But ibid. Conclus . 9. he tels us , that one maine reason , which constrained him to deny that Faith is an Instrument in justification , is because he dar not give so much of Christ's honour to man , or any act of mans , as to be an efficiont cause of pardoning himself . Ans. When we make Faith an Instrument in justification , we make it not an Instrument of the act of pardoning , which is solely the Lords act ; but taking justification largly as including the Righteousness of Christ the only ground thereof , we say , that in reference to Christ , & this Surety-Righteousness of his which is imputed , in order to the Lord 's justifying & Pardoning of us , faith acteth as an Instrument , apprehending Christ & his Righteousness , & upon that account is to be considered as an Instrument , in the matter of justification : And himself Concl. 11. ibid. saith that he ever held , that it is only faith , that is the receiving of Christ , & that faith being the only receiving grace ( wherein no meer moral duty or grace doth participate of its honour or nature ) it was therefore by God peculiarly destinated or appointed to the office of justifying , as fittest to the glorying of free grace , & of God Redeemer therein . And if this be the all . ( as to the substance ) of what we say , or the most of that which we meane , when we call faith an Instrument , what ground was there of differing from his brethren ? or what ground was there to feare , that Christ's honour should have been wronged thereby ? Sure , while Faith is called an Instrument , as receiving Christ & his Righteousness , in order to justification , Christ is more honoured in that affaire , than when our Faith is made our Gospel-Righteousness , & called a perfect Righteousness & so our whole Righteousness ( as some ) a chiefe part of it ( as others ) upon the account of which we are justified . CHAP. XXIX . What Interest Repentance hath in our Justification . IN reference to the clearing of this Question , about the Interest of Repentance in Justification , it will not be necessary to speak much of Repentance it self , the premitting of a few things will be sufficient unto our purpose . The Hebrew word , which is rendered repent , is of a general signification for it signifieth to return , whether from a place , or from the distemper of our minds , or from our former courses ; & so denoteth a motion or change of the body from one place to another ; or of the mind from any purpose , or of the whole way & walk , and in special , it sometime signifieth a change of the whole man to the better , both as to his Mind , Resolution , and Deportment , & thus denoteth a mans turning unto God : And accordingly we read in the New Testam . of the Prodigals coming or returning to himself , or to his right mind & wits ; and we heare of Repentance towards God. In the N. Testam . there are two greek words , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing such a change , as it attended with after care ; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying such a change , as denoteth after-wit or after thought . Some do so difference these two , as that they say , the last signifieth so to sorrow for what is done , as to amend it , called by the latines Resipiscere & therefore properly is meaned of a good & saving Repentance , wherein the penitent returneth to his right wits , so as to reforme & amend what hath been amisse ; and the other denoteth properly care , anxiety & solicitude after something done , called by the Latines poenitere , and this may be used in an evil sense , as denoting properly no change of minde or carriage to the better , but simply such a trouble & anxiety for what is done , as maketh them wish , it were not done , whether the thing done was good or evil . But in the New Test. we finde not this difference constantly obsérved ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken both in a good sense , for a good Repentance , & saving Mat. 21 : 32 , 29. and for a common Repentance , that is not saving . Mal : 27 : 3. where mention is made of Iudas repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh therefrom , import a good & saving Repentance , except , Heb. 12 : 17. What this word denoteth , when used of God , either affirmativly , or negativly , we need not here enquire . It is more for our purpose to consider , that Repentance may be taken in a threefold sense , 1. for a common work of legal sorrow through conviction of hazard , because of sin , whereby the man may rew , be grieved , & be sorrowful for what he hath done , and wish he had not done it , as Iudas repented of his wickedness . This may be ; and yet not be attended with Pardon of sins : And , as to such , in whom the Lord purposeth to carry on the work of Condition , & Humiliation untill it come to real Conversion , and an Union with Christ , though it may be called a conditio sine qua non of Justification & Pardon , in such , in regaird that usually , if not alwayes , the Lord premitteth some thing of this , as to some sensible measure , or other , unto his more gracious workings ; yet this Common Repentance hath no proper interest in justification , & cannot be called a Condition thereof , far less a Cause , seing in it self it hath no certain connexion with justification , & though it be an antecedent in the justified , yet it may be , and often is , where no justification followeth , being in many nothing but the sorrow of the world , that worketh death 2. Cor. 7 : 10. But 2. There is a Repentance , that is only peculiar unto such , as are already Justified & Pardoned , following upon & flowing from the sense and intimation of Pardon expressed by Self-abhoring , Self-lothing , Melting of heart , and Tenderness & the like . so Ezek. 16 : 63. That thou mayest remember & be confounded , & never open thy mouth any more , because of thy shame , when I am pacified toward thee &c. So Ezek. 36-25 , 26 , 27 , 28. comp . with vers . 31 : See also Ier. 31 : 19 , 20. Neither can this be called , or accounted a Condition of Justification , & Remission , because it manifestly followeth not only Justification , & Remission , itself , but also the sense and intimation thereof ; & therefore cannot go before it . But. 3. The greatest difficulty is anent that work of Repentance , which is a saving work of the Spirit going a longs with Faith , ariseing from the sense of sin committed , and the apprehension of the mercy of God in Christ , causing spiritual & kindly griefe , sorrow and indignation at themselves and their sinful wayes ; with an hatred of sin & a fixed purpose to forsake it , and to turn to the Lord & this is frequently mentioned in the Scriptures . Now this Repentance may be considered two wayes , first as it is in these , in whom the Lord is working a work of Conversion , & whom He is translating out of dearkness in to the Kingdom of his dear Son , and Secondly as it is in such , as are already brought in to a justified state , after new sins committed . As to this last , we will have a fit occasion to enquire afterward , how or what way it is required in reference to Remission & Pardon of after-sins . The first falleth now under consideration , because we are speaking of Justification , which holdeth forth a change of state , as was formerly explained . That we may therefore proceed the more distinctly in this Inquisition , we must fi●st take notice of the several senses of the word , or of the termes equipollent in Scripture ; and see what is properly denoted there . by . And 1. Sometime it denoteth most griefe , sorrow , or that which is called contrition , or that part of Repentance , as Luk. 10 : 33. where it is explained by sitting in sackcloth & ashes . Ier. 8 : 6. - No man repented him of his wickedness , saying what have I done . Thus it may also be taken 2. Cor. 11 : 21. - & that I shall bewail many which have sinned already , & have not Repented of the uncleaness & fornication & lasciviousness , which they have committed . Here , I say , it may be looked upon as mostly denoting this part of Repentance ; though not as excluding the other parts . 2. Some time it denoteth mostly a change of former courses & wayes ; whether of errour , as 2. Tim. 2 : 25. If God per adventure will give them Repentance to the acknowledging of the truth ; or of Conversation , called Repentance from dead works Heb. 6 : 1. So 2. Chron. 7 : 14. it is called a turning from their evil wayes & from sins Ezek. 18 : 21. It was said to Simon Magus Act. 8 : 22. repent of this thy wickedness . See Rev. 2 : 21 , 22. 3. Sometime it denoteth the whole work of Conversion & turning unto God , Act. 26 : 20 - that they should Repent & turn to God , where the latter expression is but exegetick of the former . So also Act. 3 : 19. Repent ye therefore & be converted : where both expressions denote one & the same thing , the last being explicative of the former Ezek. 18 : 30. Repent & turn yourselves . And this is imported by many Synonimous expressions , in the Old Testament , as Seeking the Lord Deut. 4 : 29. Turning to the Lord vers . 30. Returning to the Lord. Hos 5 : 4. Seeking the face of God 2. Chron. 7 : 14. & the like . See also Revel . 3 : 19. 4. It is sometimes expresly distinguished from Godly sorrow , & mentionned as a Consequent , or fruite & effect of it 2. Cor. 7 : 9 - yee sorrowed to Repentance . 10. for Godly sorrow worketh Repentance . 5. Sometime it is expresse distinguished from Faith , as Act. 20 ; 21 - Repentance toward God , & faith toward our Lord Iesus Christ. Heb. 6 : 1. not laying againe the foundation of repentance from dead works , & of faith towards God. So Ier. 31 : 19. after I was turned ( that is wrought up to faith ) I repented . 6. Sometime it signifieth nothing else , upon the matter but a receiving of the Gospel & a beleeving in Christ , not only Mark. 1 : 15. repens ye & beleeve the Gospel ; where the later is explicative of the former , but also in many other places , where Bapist's ministrie is spoken of , the summe whereof is said to have been Repent , for the Kingdom of heaven is at hand Mat. 3 : 2. and his baptisme was called the Baptisme of Repentance Mark. 1 : 4 or unto Repentance Mat. 3 : 11. See also Luk. 3 : 3. Act. 13 : 24. Now , that this preaching of Repentance , & Baptisme of or unto Repentance , which is said to have been Iohn's ministrie , & work , was the preaching of Faith in the Messiah , Paul telleth us expreslie Act. 19 4. Then said Paul , Iohn verily baptized with the baptisme of Repentance , saying unto the people , that they should beleeve on him , which should come after him , that is , on Christ Iesus . So that , by this Commentary of Paul's , we understand both what was the scope of his Baptisme of Repentance , & also what was the meaning of his calling on his hearers to Repent , to wit , to embrace Christ , who came after him , & to beleeve in him . And by this Commentary , we may understand the purpart of Christ's preaching Mat. 4 : 17. from that time Iesus began to preach , & to say , Repent ; for the kingdom of heaven is at hand . And this is called Mark. 1 : 14. the Gospel of the Kingdom of God. As also of the preaching of the Apostles & Seventy disciples , when they were sent to say , the Kingdom of God was come , or is nigh unto you Luk. 10 : 9. Mat. 10 : 7. which is called the Gospel Luk. 9 : 6. and Repentance Mark. 6 : 12. they went out & preached that men should Repent . By this also we may understand the meaning of these & the like passages Mat. 9 : 13 - I am not come to call the Righteous , but sinners to Repentance . So Mark. 2 : 17. Luk. 5 : 32. as likewise of that passage Luk. 15 : 7 , 10 - joy in heaven , over one person , that repenteth : for this is Christ's saving of the man , that was lost Mat. 18 : 11. Luk. 15 : 4. & 19. 10. See also Mat. 11 : 20. Act. 2 : 38. & 11 : 18. & 26 : 18. & 20. compared together . 7. Sometime it denoteth a recovery from some measure of defection , into which persons are backsliden , as Revel . 2 : 5. Remember therefore , from whence thou art fallen , & Repent , & do shy first works . So Ch. 3 : 3. Remember therefore , how thou hast received , & heard , & hold fast , & Repent . 8. Sometime it is distinguished from works of Obedience , that follow upon it & flow from it ; as Mat. 3 : 8. bring forth fruits meet for Repentance , that is fruits suiting or answerable unto a Christian state , or a state of beleeving in Christ , which before we saw was denoted by Iohn's Baptisme . So Luk. 3 : 8. & Act. 26 : 10. 9. Sometime it includeth all , that is required , in order to Salvation , upon mans part , as 2 Pet. 3 : 9 - not willing that any should pert●h , but that all should come to Repentance . So that Repentance includeth all , that is requisite to escape perishing . So Luk. 13 : 3 , 5 - except ye Repent ye shall all likewise perish . So also Act. 5 : 31. to give Repentance to Israel , & Remission of sins ; where , as Remission of sins may comprehend all the spiritual favours and privileges , which Christ bestoweth , so Repentance may include all the gra●es & blessings , which he bestoweth , in order to the actual participating of these privileges . Thus we may understand it Act. 17 : 30. but now commandeth all men every where to Repent , that is , by the preached Gospel , wherever it cometh , commandeth all men to relinquish their courses of vanity & to embrace the Gospel of Salvation , & to walk accordingly . So Luk. 24 : 47. And that Repentance & Remission of sins should be preached in his name among all nations : which is the short summe of the Apostles Commission , to wit , to exhort to all Christian duties , imported by Repentance ; & hold forth all Gospel privileges , as an encouragment thereunto , included in Remission of sins . Having premitted these things ; in order to the clearing of the question , we would know further . 1. That the Question is not , whether the doctrine of Papists about Repentance in order to Justification , be to be owned , in whole , or in part ? for none now appeareth in the direct owning of their Assertions , who commonly are utterly ignorant of true Justification , as different from Sanctification , as may sufficiently appeare by the very naming of their positions for ( 1 ) They look upon Repentance as having force & efficacy to expell sin , as light hath to expell darkness , taking Remission to be a destroying of the very being of sin , & expelling of Corruption by contrary gracious Qualities , & inherent Holiness , of which they make Repentance a part . ( 2 ) They make Repentance concurre , as a material cause dssposing the soul for receiving a gracious Quality , for the expelling of sin . ( 3 ) They make Repentance to obtain pardon by way of merite , and ( 4 ) by way of Satisfaction . Not to mention ( 5 ) their Sacrament of Pennance . All which the Reader will finde not only rejected ; but also shortly & solidly confused by worthy & judicious Mr. Durham in his Comment , on the Revel . in that digression on Repentance . pag. 251. 2. Nor is the Question , whether the Lord call for Repentance as a duty , at the hands of such as either are to be Justified , or are already Justified ? for both these we willingly grant , as being divine truthes , richly confirmed in the Scriptures , what ever Antinomians say to the contrary . 3. Nor is the Question , whether Repentance be a Condition of the Covenant , or not ? For if by a Condition of the Covenant , we understand every thing , that is a duty , required of the Covenanters , it is readily granted , as was said , that Repentance is a duty required of such as are really in Covenant with God ; but if by a Condition of the Covenant be meaned a duty required in order to the closing of the Covenant , or entering into Covenant , upon the performing of which the Covenant is immediatly closed & entered into , this ●s denied ; and abundantly confuted by Mr. Durham , in the forecited Digression . 4. But the Question is , if Repentance hath the same Place , Office , Use & Consideration in Justification , that Faith hath ; so that it may be every way as well , & as fully called the Coudition of Justification , as Faith is ; & so that it is called for in order to Justification , upon the same account , and under the same formality , that Faith is called for . Socinians & Arminians ( as we heard above ) joine Repentance & Faith , in the same Order & Place , & ascribe the same Office Use & Power unto both , in order to Justification . And Mr. Baxter tels us Confess . pag. 37. n. 19. That Repentance is made by God , in the Gospel , a proper Condition of our first general pardon of sin , as well as Faith is . And he laith down a ground for this interest of Repentance ( which , I suppose , will reach to the including of other works also ) in the foregoing n. 18. saying , a quatenus ad omne vale● consequentia . If faiths formal interest in pardon be , as it is the Condition of the act of pardon , then whatsoever is such a Condition , must have the same Kind of formal interest , as faith . By the first general purdon of sin here , he meaneth Justification ; for with him Remission of sins & Justification is all one thing . And yet afterward pag. 96. Concl. 29. he hath words , which would seem to give some peculiar interest unto Faith ; & so contradict what is here said , for he saith , If any say , that seing faith hath a peculiar aptitude to this office , therefore it must have a peculiar Interest . I answere , so it hath . For I , it doth alone , without ( merites , or ) any positive Gospel works of obedience ( as such at least ) procure ( as far as belongs to its office ) our first full Justification . 2. The love of Christ received , Gratitude &c. are but as modification of Faith , which is called the receiving itself . Though some of them be distinct physical acts , yet all the rest , morally considered , are but as it were , the modification of faith : I mean of that act , which is the acceptance of Christ , & life freely given &c. Now , I suppose , he will grant ( as he doth above , as we may see ) that Repentance hath not that peculiar aptitude , to this office , that Faith hath ; & consequently cannot have that peculiar Interest , as he confesseth : I suppose also , that he will put Repentance , in the same rank with Gospel-Works of Obedience ; & consequently it must no more share of that special Interest , that belongeth to Faith , in this office , than they : I suppose likewise , that he will grant Repentance to be but , a Modification of Faith , as well , as Love & Gratitude : and then I would know , how Repentance can be said to be as proper a Condition of Justification , as Faith is ? Sure , if it be as proper , it must have as peculiar an interest , for this peculiarity of Interest cannot respect its aptitude meerly , but it s de●●gned & appointed state , in that office ; otherwayes the objection , which he moved , and answered , should have this sense , seing Faith hath a peculiar aptitude to this office ; therefore it must have a peculiar aptitude to this office , which were non sense . Now that Repentance hath not the same Interest in Justification , that Faith hath , we judge evident from these grounds . 1. The Scripture tels us , that we are justified by Faith , and that several times , & not only saith it , but proveth it , as we saw above : But it no where saith , that we are justified by Repentance . And reason would require , that such as say , that Repentance hath the same Interest in Justification , that faith hath , should tell us , where it is said , we are justified by Repentance : for when it is thus said of Faith , & no where thus said of Repentance : there must be a vast difference , as to their interest in Justification ; unless they can give us some Scripture expressions concerning the Interest of Repentance , aequivalent to this , we are justified by Repentance . If it be said . That this is equipollent when it is said , Repent that your sins may be blotted out : & Repentance & Remission of sins are joyned together & the like . I answer , Leaving the particular examination of these & the like passages alledged , untill afterward , I shall only say this at present . ( 1 ) That justification & Remission of sins are not every way the same . Though Mr. Baxter hath several times said it ; yet in his Catholick . Theolog. of God's Covenant &c. Sect. XIII . n. 203. he saith our first constitutive justification is in its own Nature a Right to impunity ( & this , as he oft elsewhere tels us , is Remission ) & to life or glory . Now what is beside a Right to Impunity , also a Right to life & glory , is more than Remission of sins : And therefore the consequence from Remission to Justification cannot stand . ( 2 ) In like manner , because it is said Luk. 6 : 37 - forgive & it shall be forgiven you , it may be inferred , that for-giving of our Neighbour some fault , that he hath done us , is the Condition of our Constitutive Justification , & hath as great an interest in our Justification , as Faith it se●f , and by it we have as really Right to impunity , and Right to life & glory , as by Faith. It is true , Mr. Allen will not think this very absurd , who reasometh from this same passage , not far otherwise . In his discourse of the two Covenants . pag. 52. Yet I suppose , others will : & I doubt , if Mr. Baxter shall make this one & the same thing with Faith , as he laboureth in his Catholick Theol. to make Faith & Repentance one . It will be said , when we are said to be Justified by Faith , it is all one , as if we were said to be Justified by Repentance : for Mr. Baxter cleareth , Of God's Govern. Sect. XII . how Faith & Repentance is all one thing . I Ans. ( 1 ) if the Spirit of the Lord had but once said , in his word , that we were justified by Repentance , we might then be allowed , to think of such explications , as might make either both one thing , or shew , how both hath the same interest in Justification : but when the Scripture never once saith , that we are justified by Repentance , for us to devise such explications , as to make the Scripture speak what it never speaketh , is not faire , nor is it to edification , because it hath no tendency to explaine the matter , as expressed in the Scriptures ; and is so far from clearing up the truth , that it darkeneth all ; for hereby we are taught to understand faith , wherever we hear of Repentance , & Repentance , where mention is made of Faith ; so that we may ascribe all to Repentance , that is spoken of Faith Heb. 11. & say , that Repentance is the substance of things hoped for , & the evidence of things not seen &c. ( 2 ) Though it is true , the word Repentance ( as we have seen ) is sometime taken so largely , as to include faith ; yet that will not allow us , to say , we are Justified by Repentance , as we are justified by Faith : It is best for us to follow Scripture language : The Scripture expresly denieth , that we are justified by works ; & yet Repentance is sometimes , taken in such a large sense , as to include all acts of Obedience ; This way then would allow us to sav , we are justified by all works of obedience , ( even as to constitutive Justification ) as we are by Faith : Yet Mr. Baxter in his Confess . p. 89 , 90. putteth a difference betwixt Faith & Evangelick Obedience as to this Constitutive Justification , making the one , like consent to marriage relation , or taking one to be my Captaine ; & the other like conjugal fidelity & obedience , or obeying the captain , & sighting under him , & tels us , that he no more comprizeth all Obedience in Faith , than conjugal obedience in the marriage consent . ( 3 ) That Repentance is not the same with Faith in the matter of justification ; ( in reference to which , we now speak of both ) will appear from our following reasons : So that whatever paines be taken to make them one , on other accounts , will be to no purpose , as to our present business . 2. If Repentance have the same interest in Justification , that Faith hath , then works shall have the same interest with Faith ; but this is diametically opposite to all the Apostles disput Rom. 3. & 4. & Gal. 2. & 3. The reason of the Consequence is , because Repentance includeth works , & is a special work & act of obedience itself Mr. Baxter tels Confess . p. 94. That Paul's scope is both to take down Moses's Law ( especially its necessity & conceited sufficiency ) & the Dignity of legal works ( & consequently of any works ) & that therefore by works Paul meaneth to exclude only merites , or works , which are conceited Meritorious , or which for the worth of the dead done , should procure Pardon & acceptance with God , without a Mediators blood ; & so Paul himself described the works , that he speaketh against . Rom. 4 : 4. That they are such as make the Reward to be not of Grace , but of debt . Ans. This is but the same we heard before from Iohn Godwine , and the same answer may suffice . ( 1 ) If the scope of Paul had been only to take down Moses's Law ; why did he speak so much of the Gentiles , & shew how they were all under sin , & therefore must be justified by Faith , & not by the Law , or by works ? This had no manifest tendency to that scope . ( 2 ) Why brought he in the Instance of Abraham , who was before the Law of Moses ? Abraham's not being justified by works , could not prove the insufficiency of Moses's Law thereunto : ( 3 ) To think , that the Jewes did conceite , that they would obtaine Pardon & Acceptance with God , only by their laborious performance of Ceremonies & costly Sacrifices , excluding all Moral acts of obedience , is apparently groundless ; contrary to Rom. 9 : 30 , 31 , 32. & 10 : 3 , 4 , 5. & would say , that Paul took not a right medium to destroy that conceite , for his neerest & surest course had been to have shown the nullity of that Law , now under the Gospel ; hereby all occasion of further debate being perfectly removed . ( 4 ) Paul is so far Rom. 4 : 4. from describing the works , that he speaketh of , to be such only as make the reward of debt , that he proveth that Justification cannot be by works , by this medium , because then the reward should be reckoned , not of grace , but of debt , and so telleth us , that all work make the reward of debt : This is a manifest perversion of the Apostles argument : for he saith not , now to him , that so worketh , as to conceite his works meritorious , the reward is not reckoned of grace , but of debt ; but now to him that worketh : far less can this be the meaning or construction of the words , now to him , that maketh the reward to be not of grace , but of debt : for what sense is here ? And further the meaning of the following words must accordingly be this ; but to him that so worketh , as not to make the reward of debt but of grace , his working is counted for Righteousness . While as the Apostle saith a plaine other thing . But to him , that worketh not , but beleeveth on him , that justifieth the ungodly , his faith is counted for righteousness . Sure , working without this conceite of merite , is not beleeving on him , that justifieth the ungodly , neither are these works counted for Righteousness ; for holy Abraham wrought without that conceite & yet he was not justified by works , vers . 2 , 3. Nor did David meane , that mans blessedness did consist in the imputation of such works ; nor did he describe that blessedness , when he said , blessed are they , whose iniquities are forgiven &c. Consider 1. Cor. 4 : 4 , Ephes. 2 : 9. Phil. 3 : 9. Tit. 3 : 5. 3. Repentance hath no instrumentall acting on Christ & his Righteonsness , in order to our being justified . But Faith hath this , as was shown in the foregoing Chapter . Therefore Repentance hath not the same Interest in Justification , that Faith hath . It is requisite & necessary , in order to our Justification , that we be clothed with a Righteousness , even the Surety-Righteousness of Christ : and Faith only can lay hold on this & put it on , & not Repentance . Repentance doth not act so upon any thing without a man , to bring it home that it may become the mans Righteousness , it hath other work , & acteth upon another object , upon sin within the man. It is true Mr. Baxter in his Catholick Theol. of God's Government Sect. XI . will have faith rather to be called a receiving cause than an Instrumental , & a medium or dispositive cause of the effect , justification as as received , but not as given . And then Sect. XII . he calleth Repentance a disposit to materiae recipientis too , & a part of the condition of the Covonant . But we think it needless here to distinguish , with him , betwixt , receiving Iustification , & being Justified , we do not call Faith an Instrument of God's act Justifying , as was said above . If Faith & Repentance be dispositive causes of the effect & causa dispositiva be part of the causa materialis , as he also saith , I suppose , they are not meer causae sine quibus non ; as he said elsewhere . But to our business , we have cleared before , how ●aith acteth in the matter of Justification , how it receiveth an imputed Righteousness & laith hold on this Surety-Righteousness of Christ & applieth it , to the end , the accused impeached man may have wherewithall he may stand before the Tribunal of God , & be accepted of as Righteous , in his Cautioner , & through his Cautioners Righteousness imputed to him , & now received by Faith : & though Mr. Baxter do account Faith's accepting of Christ , & life offered on that condition , only its aptitude to the office , & that the formal reason of its office as to our Justification , is its being the performed condition of the Covenant , as he there speaketh ; yet that will not invalidat our argument : for ( 1 ) Faiths aptitude ( as he calleth it ) or rather its work & acting in Justification , is not meerly an accepting of Christ , & life offered on that condition ; but it is the accepting , laying hold on , leaning to , & applying the Surety-Righteousness of Christ , presupposing the accepting of Christ himself . ( 2 ) Though it may be said , that the neerest formal Reason of Faiths office , is the Lord's appointment ; yet this being too too Philosophical here contributeth nothing to the clearing up of the matter , in order to practice , so neither was Philosophical accuracy the ground whereupon they went , who said , that Faiths interest in Justification , was as an Instrument , but rather their end was to cleare the matter in order to Practice ; so as poor souls might not fall into mistakes ; & this I judge to be the best Theological acuracie , howbeit he should account many such speaches nothing but unintelligible phrases , and such doctrine to containe such senselesness & consequents , as the opening up of would offend , as he there speaketh . ( 3 ) It is certaine , that Repentance doth not so act on Christ , and his Surety-Righteounsness , in order to Justification , as Faith doth , Repentance , as such is no acceptance of a free gift , far less of a gift of Righteousness , & of an Atonement there-through ; Repentance acteth not thus on Christ : Yea the reason he giveth Confess . p. 39. why Repentance was made a condition of pardon , doth sufficiently shew , that it cannot have that interest , that Faith hath . His reason is this . Because without it ( Repentance ) God & the Redeemer cannot have their end in pardoning us ; Nor can the Redeemer do all his work , for which we do accept him : for his work is , upon the pardoning of us , to bring us back in heart & life to God ; from whom we were fallen & strayed . This was Christ's work . Therefore the condition , which Christ maketh , are , as if he should say , If you will be saved by me , & are willing that I shall bring you back to God , I will both bring you into his favour by Pardon , and into a capacity of personal pleasing & enjoying of him . Now , our Repentance is our consent to return to God , & the change of our mindes , by turning from former sin , that was our idol , & being willing by Christ to be restored to obedience . By this , I say , it is clear , that Repentance hath a more direct aspect upon , & reference to the consequences of Pardon & Justifiction itself ; we grant its necessity unto all the ends mentioned , and its necessary presence in such as are Justified ; & that its contrare , or positive impenitency , cannot consist with Faith , in such as are to be Justified : Yet that will not give ground to inferre , that it hath the same Interest , Influence & Consideration , in Justification , that Faith hath . Mr. Baxter In his Confess . p. 39 , 40. seemeth to grant this whole Argument , when he expresseth himself thus . This I say , that man may see , I do not level Faith with Repentance , much less ( as they charge me ) with actual external works of obedience , which in this first remission & justification , I take not to be so much , as existent . What he addeth concerning the Ratio forma●ts , why faith or Repentance have such an interest in our Pardon , to wit , because God hath made them the Conditions of the promise , cannot hinder our conclusion , untill first it be proved , that God hath made Repentance such a Condition , we are speaking here of the difference , that is betwixt the two , as to their Nature & Aptitude , which he confesseth to be very great , & also as to their place & use because of the great difference , that is betwixt them , as to Nature & Aptitude . 4. If the Interest of Faith be not , as it is a work , or inward grace . inherent in the soul , but as such a going out of the soul from it self , & all its own inherent good , and from all external privileges , or what may be called adherent personal good , unto an offered Mediator , that it may embrace him , & lay hold on , and lean to his jussorie-Righteousness ; then Repentance cannot share in this Interest with it . But the former is true . Therefore &c. The Conncection may be cleared from what is already said : we are not speaking of that here which Mr. Baxter will have to be the neerest formal reason , nor of that only , which he will have to be its nature & aptitude : but of its Use & proper Actings in this office , in reference to the end , Justification ; which are such , as cannot agree to Repentance , as is manifest . Himself tels us in his Confess . p. 89 , 90. That he takes Repentance to be to our faith in Christ , as the breaking off from other Suitors & Lovers , & turning the mind to this one , is to Marriage . Whereby we see , that though Repentance be necessarily required , in one that is a beleever , and that faith can not be without Repentance ; Yet Repentance hath no place in the office of Justification , it hath no plaine formal & immediat interest in the receiving of Justification ; as that turning to the minde from other Suitors to that one hath no formal interest or place , in closeing the Marriage Covenant , though it be a very necessary prerequisite unto right closing & consenting the marriage Covenant . This giveth ground for another Argument . 5. As upon the account that a woman hath changed her minde from other Suitors , to one , it cannot be said or inferred , that therefore the Marriage Relation is made up with that one Suitor ; which is done only by a formal full & explicite Consent : so upon the account that one is a penitent , it cannot be formally inferred , that that persons is in Covenant with Christ , and is Justified . Because as Mr. Baxter hath told us , Repentance is unto Faith , but as the womans changing her mind from other Suitors to one , is to the consenting unto the Marriage proposal . And if upon a Persons being a Penitent it cannot be formally inferred , that he is in Covenant with God & a Justified person , then Repentance hath not that interest in Justification , that Faith hath , for upon a mans beleeving , it can formally & immediatly be inferred , that he is in Covenant , and is Justified . I say formally ; because consequentially it will also follow , that a Penitent man ( meaning one that is truely penitent ) is justified , upon this account , that where ever there is true Repentance , there is also true Faith : But as the change of the womans mind is not formally the making up of a marriage Covenant ; So neither is Repentance that , which formally constitutes a man a Covenanter with Christ , and a Justified person , only Faith doth this ; as the womans consent maketh up the marriage-Relation . 6. I● Repentance hath the same interest in Justification with Faith ; then as our Adversaries say , that Faith is imputed to us , as our Gospel Righteousness ; so must they say , that our Repentance is imputed to us for Righteousness . But , beside the reasons , whereby we proved above , that Faith was not imputed to us , as our Gospel Righteousness , which will also serve here , mutatis mutandis , we may adde this , that there is nothing in Scripture giving the least countenance hereunto , even as to words or expressions . 7. If Repentance have such an interest in Justification , as Faith hath , then this must either be true of Repentance as begun , or as perfected ( I meane as to p●rts ) But of neither it can be true ; not of begun Repentance , for questionless there are some beginnings of Repentance before Faith ; ( taking Repentance largly , as it is here taken , ) as the womans change of her minde from other Suitors , is before her closeing a Marriage Covenant with this man & then it would follow , that a man were Justified before Faith ; which I suppose will not be said . Not of compleeted Repentance , for that followeth faith ; for thus it followeth godly sorrow , 2. Cor. 7 : 10. and is expressed by that Carefulness , Clearing of ourselves , Indignation , Fear , Vehement desire , Zeal , & Revenge , mentioned 2. Cor. 7 : 11. all which must follow Faith ; And repenting Ephraim Ier. 31 : 19. said , after I was turned , I repented ; & after I was instructed , I smote upon my thigh : I was ashamed , yea , even confounded &c. This being instructed , & being turned includeth Faith ; & the rest , that followed upon it , are expressions of Repentance : and hence it would follow , if only compleeted Repentance be that Repentance , that hath the Interest in justification that Faith hath , a man cannot be said to be justified upon his beleeving , no not untill Repentance be brought to this Perfection ; And then Faith cannot be the consenting act , whereupon the bargane is closed . 8. Repentance can bring nothing in , that can stay , or prove a support unto an awakened soul , pursued with the sense of wrath for the breach of the Law ; nor can it present any thing unto God , as a ground , whereupon to be delivered from guilt & wrath , as Faith can do & doth , by laying hold on Christ & his Righteousness , an only sufficient ground , whereupon the poor soul can have hope , and with confidence can expect Absolution : Therefore it cannot have the same interest , in justification . The antecedent is clear , & undeniable , & the Consequence is also manifest ; because this interest in the matter of justification must be estimate according to the ground of Hope , that is yeelded thereby unto the poor vexed & tossed soul , & the ground of Confidence that is had thereby of Acceptance of God. 9. To say , that Repentance hath the same interest in justification , that Faith hath , will prove , I judge , dangerous doctrine to many poor wakened sinners ; & prove a meane to keep them off the Rock of ages , and at least , a meane to hinder or retard their motion Christ-ward , in order to Peace & Reconciliation with God : for experience teacheth such , as deale with wakened Consciences , that the most of their work oft times is to keep them from resting on someting within themselves , in order to Peace , and particularly from relying & resting upon some sort of Griefe , Sorrow , or Repentance , which they conceive to be in themselves & to b●ing them unto a cleanly resting upon Christ & his Righteousness , forsaking all other things : And when now they hear , that Repentance hath the same interest in justification that Faith hath , how will they be fortified in their Resolutions , so that all the labour & paines of Ministers , or other Christians may prove much fruitless , unless the Lord come in a wonderful manner , & many others may perish in their presumptuous thoughts , founded on their inward Sorrow & Repentance , as they supposed , because they would never go out of themselves to leane to Christ & his Righteousness . It is true , These of the contrary minde , presse not Repentance alone , but Faith & Repentance together . Yet by their way , I finde not the right Gospel-exercise of Faith-pressed , that is , faith bringing in an imputed Righteousness , or laying hold on Christ for Righteousness , & refuging the Soul in Him , & resting upon that , as the only & absolutly surest ground of Confident appearing before God , and of expecting Pardon & Peace ; but only such or such an act of faith pressed , as being now under the New Covenant in the same place , that Perfect Obedience had in the Old , whereby , as the Old Covenant is but renewed , so the wakened or alarmed sinner is but taught to look after & lean to something within himself , as his immediat Righteousness , upon which he must be justified . 10. If the Surety-Righteousness of Christ imputed by God , & received by Faith , be only that Righteousness , upon the account of which , the poor sinner is to be accepted of God as Righteous , & to be absolved from the Curse of the Law ; As we have above proved it to be ; then Repentance cannot have the same interest in justification , that Faith hath ; because it neither doth , nor can so lay hold upon this Cautionary-Righteousness , as Faith doth . Or we might frame the argument thus . If Repentance have the same interest in justification , that Faith hath , Christ's Cautionary-Righteousness shall not be the only Righteousness , with which , the soul that is to be justified , must be clothed ; because Repentance cannot put on Christ & his Righteousness , as faith doth . But this last cannot be said , for reasons given already . 11. If Repentance hath the same interest in justification , that faith hath , then even by Gospel justification , there should be ground left to man , to boast , & to glory before men ; & the reward should not be of grace , but of debt ; contrary to Rom. 3. & . 4. The Consequence is clear , because Repentance acteth not on a Righteousness without us ; and can be considered no other way , then as an act of Obedience in man , and so as a work : and Faith by this way goeth under the same Consideration ; & is not considered , as bringing-in the Surety-Righteousness of Christ , and laying hold on it alone ; ( as it is by our way ) for both are looked upon as dispositive causes , and as parts therefore of the material cause , and as proper potestative conditions , just as perfect obedience was under the Old Covenant . And whatever difference be acknowledged to be betwixt them , as to their Essence & Aptitude , whereby Faith is said to be an acceptance of the gift formally , Repentance not so , in its averting act ( as Mr. Baxter is speaking Cath. Theol. ubi supra Sect. XII . n. 201. ) whatever it may be as to other acts : yet they are both made formal Potestative conditions , as is said , & so solely considered , as works done by us : and all such , as was evidenced above , make the reward of debt , & give ground of boasting ; because , being our formal works , they are made the immediat & formal , legal ground of our Justification , being made our immediat , formal & perfect Gospel-Righteousness ; as was seen above . 12. Adde to these . That if Repentance have the same Interest in Justification , that Faith hath , God cannot be beleeved on , as the justifier of the ungodly , contrare to Rom. 4 : 5. for Faith & Repentance are hereby made the mans personal Righteousness , and Mr. Baxter tels us Confess . p. 46. n. 38. that there is no such thing in rerum natura , as a true Righteousness , which doth not formaliter make the person so far Righteous . Now a Righteous man can not be an ungodly man ; that were a contradiction . It is not here enough to say , that the man is ungodly before he be Justified ; for in the act of justifying , or while he is a justifying , he is considered , not as ungodly , but as Righteous , yea antecedenter to his being Justified , he is considered as a Righteous man , & is therefore justified because Righteous in himself , having performed the conditions , whereby he becometh personally Righteous . And therefore while he is justified , God doth not justifie an ungodly man. But it will be said , that this will as well follow upon our way . I Ans. Not at all , because though we place Faith in priority of Nature , before Justification , yet we make not faith a personal Righteousness ; so that while the beleever is justified , a man guilty in himself & void of all Righteousness in himself , is justified ; so that God justifieth an ungodly man. But it will be said . By our way , the beleever is considered as clothed with Christ's Righteousness ; & upon that account , cannot be called nor accounted an ungodly man. I Ans. He is still , notwitstanding an ungodly man in himself , having nothing , wherewith to satisfie justice , or to procure Peace to himself ; but what he hath imputed to him , from a Cautioner : And thus God is justifier of the ungodly , in himself ; that by his faith proclaimeth himself such & one that is not in case to pay one farthing of his own debt . Other Arguments may be brought from our foregoing debate against the Imputation of Faith , in a proper sense , and Faiths justifying as a work , I shall now proceed to examine what is alledged for the Interest of Repentance . Obj. 1. Mr. Baxter . In his Confession pag. 37. n. 19. citeth some passages of Scripture , whereby he thinks to prove , that Repentance is made by God , in the Gospel , a proper Condition of our first general Pardon of sin , as well as Faith is . The first whereof is Luk 13 : 35. But this I judge is miscited , there being nothing there , that looketh here away possibly it should be Luk. 13. v. 3 , 5. & of this place , we will have occasion to speak afterward . The next he citeth is Act. 3 : 19. Repent ye therefore , & be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord. Ans. But ( 1 ) Repent here can not be meaned of the acting of that Repentance , whereof we are here speaking , to wit , of that particular & special grace , which is distinct from Faith , & that because of the exegetical terme added , & be converted . So that Repent here can denote nothing else , but a turning from all their sinful opinions & wayes , and an embraceing the Gospel way of Salvation , that thereby they may be saved for ever . And ( 2 ) Neither is the Apostle speaking here of constitutive justification , or of our first general Pardon ; but of a blotting out of sins a long time hereafter , to wit , when the times of refreshing shall come from the presence of the Lord , at his second coming , as the following verses shew . So that ( 3 ) As by this blotting out of sins , all the favours & great rewards of free grace , which the Righteous judge will give in that day , are signified , or comprehended under it , which he mentioned especially , that it might suite the charge of the grievous guilt of killing the Prince of life , which he was laying home upon them ; so under the other two termes , of Repenting & being Converted the whole of the duties , required in the Gospel , are to be understood . If it be said . That Repent & be Converted is as much as Repent & beleeve , & so the Particular grace of Repentance is here understood . I Ans. ( 1 ) Then it will follow , that neither are conditions of Pardon here : but both are requi●ed in order to Pardon , at the great day , when Christ shall come agai●e ; for the blotting out of sins , here mentioned , is said to be at that time , as the following words clear . ( 2 ) This will say only ( though it were the true meaning thereof , as it is not ) that Repentance is required of those , that would expect of Christ Pardon at his second coming , as well as faith ; which we deny not . ( 3 ) This Repentance should not be compleet Gospel Repentance , because it is anteriour to Conversion , or to Faith , while as the best part of true Repentance followeth , as we cleared above . Obj. 2. He citeth next Act. 2 : 38 - Repent & be baptized every one of you , for the remission of sins . Ans. ( 1 ) This would plead for Repentance alone , without Faith. ( 2 ) It would plead for as great an interest for Baptisme , as for Repentance : Neither of which can be owned , as true . Therefore the true meaning of the place is , Turn from your former way of seeking slavation , by your own corrupt Imaginations & Superstitions , which led you , out of blinde zeal , to crucifie the Lord Christ ; & embrace the Gospel of Salvation , now preached to you through that Lord , whom ye crucified , that ye may receive Remission of sins , through Faith in him ; & be baptized , that you may have the outward signe of your professing of having Remission of sins through him , & a seal of Remission , granted to you , through him . And this may be cleared from the promise subjoined , & ye shall receive the gift of the holy Ghost , which is no where promised unto Repentance ; but unto the faith of the Gospel , and the receiving of Christ therein , & was accordingl● bestowed Act. 8 : 12. with 15 , 17. & 9 : 17. & 13 : 52. & 15 : 7 , 8. & 19 , 1 : 2 , 6. And what Peter exhorted then unto , they did vers . 41. And what was it , that they did ? They gladly received his word , that is ; willingly and cheerfully they embraced the Gospel , and so were added to the Church . Obj. 3. He citeth Act. 26 : 20. that they should repent & return to God , and do works , meet for repentance . Ans. But here is no mention made of Justification , or of Remission of sins ; And who denieth , but people are to Repent , & return to God , & do works meet for Repentance ? This is not the thing , that is here in question . If he mean vers . 18. where it is said . To open their eyes , & to turne them from darkness to light , & from the power of Satan unto God , that they may receive forgivness of sins , & inheritance among them , that are sanctified by Faith , that is in me . I Ans. There is no word of Repentance here , but express mention made of Faith. It is true , turning from darkness to light & e. will include Repentance : Yet it is by Faith , that both Forgivness of sins , & the Inheritance , & Sanctification is had ; for by Faith that is in me , may referre to all these three : And though this should be denied ; Yet all that could be hence inferred , would amount but to this , That Repentance is necessarily called for in these , who receive forgivness , and the Inheritance , or would receive them . But all this is nothing to our present question . Obj. 4. He citeth in the Margine Luk. 24 : 47. And that Repentance & Remission of sins should be preached in his name . And Luk. 15 : 7. I say unto you , that likewise joy shall be in heaven over one sinner , that repenteth . Ans. This last place maketh no mention of Pardon , or of Justification , & only saith , that Repentance will Include Faith , & doth import the whole Conversion of a sinner unto God , whereof Faith in Christ is the first & chiefe step . As to the other place , we told before , that by Repentance here is understood all that duty , which is called for in the Gospel , this being a short summe of the whole preaching of the Gospel , & that therefore by Remission of sins all the blessings & favours , that sinners need & are promised in the Gosspel , must be understood . So that this maketh nothing against us : Yea if these two expressions were strickly to be taken , it would give ground to inferre , that Repentance alone were the Condition of Remission . But what saith all this to the purpose now in hand ? do any of these expressions give the least coloure to inferre , that Repentance strickly taken hath the same use & Interest in Justification , that Faith hath ? Obj. 5. Others possibly may urge Act. 8 : 22. Repent therefore of this thy wickedness , & pray God , if perhaps the thought of thine heart may be forgiven thee . Ans. ( 1 ) If this place prove any thing that way , it will say as much for the Interest of Prayer in Justification , equal to the Interest of Faith ; as for the Interest of Repentance . ( 2 ) Yea & plead for these only with exclusion of Faith , or at least for the Sufficiency of Repentance & prayer without Faith , which is not here expresly mentioned . ( 3 ) But Repent here is taken in a comprehensive sense , as including Faith , its ground & Cause , & whereof it is the expressive evidence , & sensible effect ; So that the presence of Repentance in such , as would be Pardoned , may hence be well inferred : which is granted necessary , upon several accounts , but the present question is , whether it hath the same Place , Office & Influence in Justification & Pardon , that Faith hath ? Obj. 6. It may be , some will f●rther object Luk. 13 : 3 , 5 - except ye repent , ye shall all likewise perish : And this likely was the passage , which Mr. Baxter cited in the first place , the printer putting vers . 35. for 3. 5. through a mistake . But I Ans. This place only proveth , what is not denied , to wit. That Repentance is necessarily required of such , as would be saved : And if hence it be inferred , that therefore not only its presence , but its interest is the same with Faiths , in Justification ; the Interest of good works & of all commanded duties , may be hence inferred to be the same with Faiths , in justification , because these are as necessary , in order to Salvation , as is Repentance . Obj. 7. Prov. 28 : 13. He that covereth his sin , shall not prosper ; but who so confesseth & forsaketh them , shall finde mercy . Ans. ( 1 ) If forsaking of sin be here taken strickly for Repentance , & if this place be urged pertinently to the point now in hand , Confession of sin will be made to have the same influence , & will be made more necessary , than Faith it self , which is not here expresly named . ( 2 ) Finding mercy is not strickly to be understood of Justification , or of meer Pardon , but is to be taken more largly for Felicity here & hereafter , as being opposed to a not prospering : And so hence can only be inferred the necessity of the presence of confessing & forsaking of sin , in such as would finde grace & mercy in the eyes of the Lord , & would prosper in all their wayes . Obj. 8. Christ is sent , to preach good tidings to the meek , the broken hearted , the mourners , & to such as are under the Spirit of heaviness Esai . 61 : 1 , 2 , 3. Ans. This place indeed proveth , that Christ was annointed to preach good tidings unto the meek , to binde up the broken hearted , to comfort all that mourne , to appoint & give unto them beauty for ashes , the oile of joy for mourning & the garment of praise for the spirit of heaviness ; but here , as the Repentance imported is something more than ordinary , as the expressions intimate , so the good , that Christ is here said to be sent to do unto them , is something more than ordinary , to wit , Comfort & Joy in an high measure , which is more than meer Pardon , or Justification ; some pardoned & justified may stand in need hereof , being indeed mourners in ashes , & under a spirit of heaviness , notwithstanding of their being in a justified state . So that this place cometh not home to the point now in question . Obj. 9. Is not this to favoure the Antinomians , who say , that Repentance is needless , and is a meer legal duty , neither to be urged , nor practised under the Gospel . Ans. Though we say , that Repentance hath not the same Place , Office & Interest in & about Justification & Remission of sins , that Faith hath ; Yet we give no countenance unto the Antinomian errour , because we affirme Repentance to be necessary , in all such as are Justified , and the real beginnings of Gospel Repentance to be also necessary , unto such as are to be justified , I say the beginnings , because I conceive , the principal parts or workings of saving & Gospel-Repentance follow faith , and upon Faith in Christ is the union betwixt Christ & the Beleever made , and the man brought into a justified state . Seing then we presse & urge the exercise of Repentance as a constant duty , & require it in all such , as would enjoy Peace & Comfort here , & be saved here after , we yeeld nothing unto the Antinomians . And against them we urge the same Scriptures , that have now been alledged , & others also , as irrefragable proofs of the necessity of this grace , though to other ends , than to be justified thereby , in such manner , as we are said to be Justified by Faith. Obj. 10. Do not our Divines ordinarily say & prove , that Faith & Repentance are Conditions of the Covenant of Grace . I Ans. True , but their meaning is not , that Repentance is the same way a Condition of Justification , that faith is ; but that terme , Conditions of the Covenant they take largely , to wit , to signifie & import the duties required of such , as are within the Covenant of Grace ; & not strickly , for Conditions of entering into Covenant ; These two are carefully to be distinguished : many things may be called the Conditions of marriage , that is , duties of married persons to other , that can not be called Conditions of making up the marriage Relation , as is manifest ; & so is it here . Many duties are required of Beleevers , that neither are , nor can be called Conditions of Justification , or of entering into Covenant with God. Obj. 11. But do not many both in sermons & in writtings , even when speaking of Pardon & of justification , joyn Repentance with faith ? Ans. It may be so ; but their meaning is not , I conceive , to give an equal share of Interest , Power & Office in & about justification , unto Repentance , with that , which they acknowledge Faith to have , but either their purpose is , hereby to show the inseperable connexion , that is betwixt faith & Repentance , or to show , that they speak of that faith , which is attended with this necessary Grace of Repentance , & doth effectually work the same ; or both rather : So that their true meaning is , to give the due privilege & interest unto that saith , which can prove it self to be real & true justifying faith , by effectuating Repentance , never to be repented of ; and thus they withall satisfie an Objection , or question , that might be made , if they had mentioned faith alone ; for it might be enquired , How shall we know , whether our faith be of the right kind , or not ? Now their joining of Repentance with faith , doth shortly answere this question ; Repentance being a concomitant , and a fruit of true faith , & more sensiblie felt , & obvious to their perception , might be to them a vive & perceptible expression of true & justifying faith . Obj. 12. But seing faith by some is called , that which doth morally qualifie the subject to be a fit patient so be justified : why may not Repentance have an equal share in this moral Qualification , with Faith ? I Ans. If we should make faith to have no other Interest in justification , than Repentance hath , or may be yeelded to have , we may easily grant , that Repentance hath the same & equall Interest with faith : but it is denied , that faith hath no other Interest , but as that , which doth morally qualifie &c. drieness in wood may qualifie it for the fire , & yet the wood may be long so , before it become the subject of fire ; & so may it be with moral qualifications : many a man may be morally qualified to be a fit match for such a woman ; or a woman for such a man ; & yet the marriage Relation never be made up betwixt them : But this cannot be said of faith , whereby the marriage is made , & the person is actually justified , & not a bare fit patient to be justified . CHAP. XXX Whether Love , purpose of Obedience , or perseverance be Conditions of Justification . BY what is said , in our foregoing discourse , we may know , what is to be answered unto these Questions , so that we need not insist long , in the discussing of them . Some of late lay downe for a ground ( and hereby give occasion to discuss these and such like questions ) that whatever is or may be called a● the Covenant of Grace , is , upon that account , & may be called , the Condition of Justification ; thus confounding the whole order of the Gospel , & making all duties , required of such , as are in Covenant , & ordained of God for other ends & uses , to be required as Conditions of entering in Covenant , and to have the same use and end in & unto justification , which faith hath ; contrary to express Scripture , saying , that we are justified by faith , & not by works of Righteousness , which we do , and contrary to the whole methode of the Gospel , & grounds laid down therein , for an acceptable performance of obedience . As to Love , Papisit's make it the forme ( as they speak ) of faith , not in it self simply considered , but in order to Justification & Salvation thereby , saying that faith without Love is dead : And it is true , that true & saving faith worketh by Love : and that faith cannot be called Saving or Justifying , which doth not excite unto acts of Love , and many may deceive themselves with a faith , that will not be found , when tried , to be of the right stamp : as the Apostles Iames teacheth . But yet they put no specifick difference , commonly , betwixt this dead faith & faith informed ; for both ( as to what is essential & intrinsik to faith , which they hold to be an assent unto all things , revealed by the Lord unto men , upon the account of the Veracity and Authority of the Revealer ) are one & the same ; so as one and the same faith may be sometime dead , when to wit , not working by Love , & sometime lively , when formed with Love. But of these things we need not here speak : only we see , that with them , Love is in a manner more necessary unto Justification , than faith ; & must be looked on , as a necessary condition thereunto , even as that , without which faith can do nothing . And to confute this here is but vaine . seing it shall serve nothing to our purpose ; because with them justification is the very same , we call Sanctification . But others , who have more sound and distinct apprehensions of justification , tell us , That love is the condition of justification , because a condition of the Covenant of Grace ; as if all the duties of such , as are in Marriage Relations , were conditions of making up the marriage Relation , Others , who distinguish betwixt Faith & Evangelick Obedience , as betwixt consent to a mans Soveraignity , & obeying him , as Soveraigne , as doth Mr. Baxter Confess . p. 89 , 90. Yet say , that Love is comprized in Faith , and is some degree of Justifying Faith & not properly a fruite of it ; because the wills apprehension of a thing good , or earnest willing & accepting it , is the fame with Love ; so is the wills Consenting , Electing & accepting ; & all this being in Faith , Love must be comprehended in it ; Yea they say , that as Love & Faith are propounded in the Gospel , as of the same necessity , so they are necessary in Justification , & concurrent in apprehending Christ. So spoke Mr. Baxter in his Aphorismes . And in his Confess . p. 34 , 35. he saith . Though Charitie , as it respecteth other objects , is no part of faith , yet as it respecteth an offered Saviour , it is as much essential to faith , to receive Christ with Love , as it is essential to a Saviour ( the object of faith ) to be good for us ; for good as good is received by love . Nor was it ever the Intent of the Holy Ghost , to take faith in Christ , in so narrow a sense , as includeth not Love to him , when it is saving Faith , that is spoken of . In reference to all which , we need say but those few following things . 1. The Scriptures do plainly enough distinguish betwixt Faith & Love , They are reckoned as distinct fruits of the Spirit Gal. 5 : 22. Love , joy-faith yea Faith is said to worke by love Gal. 5 : 6. we heare of the work of faith , and labour of love 1. Thes. 1 : 3. we heare of Charitie out of a pure heart , & of faith unfaigned . 1. Tim. 1 : 5. And the grace of our Lord ( saith Paul 1. Tim. 1 : 14 ) was exceeding abundant , with Faith & Love , which is in Christ Iesus . We hear of the brestplate of Faith & Love. 1. Thes. 5 : 8. 2. The Scriptures do plainly tell us , that we are Justified by Faith , as we heard , but never saith , that we are justified by love : And sure , as it is best for us , to regulate our expressions , according to the Lord's Revelation of this mysterie ; so it cannot but be offensive to use such expressions , as not only are not scriptural , but also seem inconsistent with Scriptural expressions : when the Scripture saith expresly & frequently , that we are Justified by faith , and that in opposition to works , and not only saith it , but proveth it , it cannot be justifiable in us to say , that we are Justified by Love ; seing that would at least seem to crosse the Apostle's assertion , the force whereof is ( as ours abundantly evince against the Papists ) that we are Justified only by Faith , & consequently by no other grace : neither by Love , nor by Hope , nor by Patience , &c. 3. By the Scriptures telling us , that we are Justified by Faith , & never saying , that we are Justified by any other grace , as by Love &c. we are given to understand , that Faith hath other Operations , Uses & Ends , in the office of justification , than Love , or any other grace hath : And therefore to insinuate , that love hath the same Interest & Office in & about justification , that Faith hath , is to deny , or overturn the proper & specifick actings of Faith , in order to justification : And , how small a matter soever this may appear to be at first ; yet , when it is further prosecuted , or the ground of this searched into , or its designe & tendency considered impartially , it will befound of a deeper consequence , & to tend to the alteration of the whole specifick nature of the Covenant of Grace , as it is distinct from the Covenant of Works : for though both Faith & Love may & must be looked upon , as acting upon the same object Christ ; yet when Faith is conceived as acting no other way , than Love , and both , as potestative Conditions , or as parts of one Potestative Condition , and no other way ; it is plaine enough , how the special actings of faith , in compliance with the designe of God's Wisdom , Grace , and Love in the Gospel contrivance , and thereupon in receiving & resting upon Christ , as the alone propitiating Sacrifice , and on his Surety-Righteousness , as that alone , by vertue of which they are to expect Justification & Acceptance with God , & to receive the Atonement , are laid aside : And the beleeving soul is supposed not to act on Christ , nor apply Him & his Righteousness in order to the being Acquit from the sentence of the Law , & from the Curse , due for the breach of the same , in that particular manner , that both its case & condition requireth , and the Gospel pointeth forth , and the experience of soul , attaining hereby to Peace , doth confirme . 4. It is true , there is Love to Christ , in the soul , that beleeveth , and it must be so ; and it is true also , that this Love is called for in the Gospel ; but hence it will not follow , that Love is the Condition of Justification , or that every thing , that is present with , or accompanieth faith in justification , hath the same Life , Ends , and Interest in Justification , or the same Influence thereupon , that faith hath ; far less will it follow , that that which followeth faith , and whereby faith worketh through all the after-carriage of a Beleever , hath the same Place , Power and Interest in & about justification , that faith hath , as we shewed above of Repentance . 5. If by this Love nothing else were meaned , but that Love of desire , that necessarily accompanieth the souls accepting , and closeing with what is good , or offered as good ; sure , it would have given no ground of offence to have called it so , & would have been more acceptable , than to have called it otherwayes , even though speaking strickly , the Love of desire may be called Love , and is a Love , in its own kinde : and therefore , I judge , that denomination might have been rather chosen , which would have given no offence , than the other , which to avoide suspicion and offence , calleth for so much waste of words , to render the expression less , noxious , especially , seing for all that is said , in clearing of the same , all ground of suspicion is not removed , but that some other thing was intended , than that meer Love of desire , that is inseparable from the will 's earnest pursuite after , or embraceing any good thing offered ; especiasly when it is said , That Ioh. 16 : 27. & 14 : 21. make Love the antecedent Condition of God's Love & Christ's Love to the person . And that that goeth with Remission and is a Love of Reconciliation ; and Reconciliation comprehendeth Remission : At least you will never shew out of Scripture , that the procureing God's Love , and the Procuring Remission & Reconciliation have not the same conditions : for hereby it is manifest , that Love , even as distinct from faith ( as it is Ioh. 16 : 26 - because ye have loved me & have beleeved that I am come out from God ) is made as formal & full a Condition of Reconciliation & Pardon , & consequently of justification , as faith his ; Yea & that both faith & Love are made Conditions procuring God's Pardon & Reconciliation . Thus speaketh Mr. Baxter against Mr. Cartwright pag. 202. But lest any should think , that either of these places cited should prove , what Mr. Baxter alledgeth them for , it would be considered . ( 1 ) That Ioh. 14 : 21. He is speaking of such , as are already beleevers & justified , when he is speaking of such as have already Christ's commandemants , & keep them . ( 2 ) He speaketh of the Fathers & of his own Love of such , in the future time , which cannot be meaned in reference to his Disciples , unless we think , they were not yet justified , contrary to the very forgoeing verse , & many other passages in that discourse , particularly Chap. 14 : 1 , & 15 : 3 , 4 , 5 , 9. ( 3 ) This is meaned of a Love of Manifestation ; as Christ's own words added exegetically declare . And I will Love him & will manifest my self to him . ( 4 ) This same sort of expression of Love is also to be understood Ioh. 16. as the whole scope cleareth , this being spoken to perswade them , that they should receive the returne of their prayers & should not ask the Father in vaine ; for such a Love carrieth he towards you ( as if he had said ) that , in a manner , I need not intercede for you . ( 5 ) And so the Love of the disciples here mentioned , is that Love of complacencie , which they had in Christ , in abiding still in his Company , and delighting in him , whom they had followed as their Master , all alongs ; and the cause from whence this flowed , is added , and have beleeved , that I came out from God. As to the second particular , to wit. Purpose of obedience . M. Baxter in his Aphorismes told us , that as the accepting of Christ for Lord ( which is the hearts ( Subjection ) is as essential a part of justifying faith , as the accepting him for Saviour : So consequently , sincere obedience ( which is the effect of the former ) hath as much to do in justifying us before God , as ( some ) Affiance , which is the fruit of the latter . Hereby he would seem to give the same Interest unto actual Obedience , in Justification , that he giveth unto Affiance , which cannot be wanting unto Justifying Faith , yea himself confesseth to be an essential act of Faith , in the margine of these words , Printed with Mr. Cartwrights observations and his Reply pag. 204. But in his Confess . ( as we heard above ) p. 89 , 90. he putteth as great a difference betwixt faith , & Evangelick Obedience , as betwixt the Consent to Marriage Relation , and the conjugal Fidelity & Obedience of a wife to her husband : So that hereby it is manifest , that with him , all Obedience cannot comprized in faith , & so cannot be a Condition with Faith of Justification : and this he saith pag. 90. expresly . So that I do no more ( as I am accused ) comprize all Obedience in Faith , because I comprize a Love to the Redeemer , & a Consent to be governed by him , then I comprize all Coujugal Obedience & Fidelity of a woman to her husband , in the Marriage ●●venant or Consent , because I comprize in it Love to the Man & a Covenant of fidelity & obedience to the future . His meaning is not then , that actual Obedience is either a part of faith , or hath the same interest of a Condition in Justification , that faith hath . Therefore he tels us more plainly & positively his meaning , as to this , Confess . pag. 38 : 39. n. 22. This Covenant ( saith he , meaning the Covenant , that a Beleever entereth with Christ , as a Saviour , and in him , with the offended majestie ( containeth an engagement to future obedience : So that though our first faith be not the same thing with Obedience to Christ - yet in taking Christ for King , it essentially containeth a Resolution & Covenant to obey him . Hereby we see , that a Resolution , Promise , or Covenant to obey Christ , for the future , is essentially included in faith , as justifying , & consequently that this must be as kindly a part of the Condition of Justification , as any thing in Faith. And next , that the ground of this is , because justifying faith , as justifying , doth as kindly & really take Christ for a King , as for a Priest. This is further explained by what he saith immediatly before n. 21. The very nature of this saving Faith , is to be a Heart-Covenanting of a Sinner with Christ , as a Saviour - Even as is a Covenant of a woman to her husband , a Souldier to his Commander ; a Subject to his Prince , a Scholler to his Master ; it is our becoming his Disciples . By which we see these things laid down , as truthes to be received . 1. That the souls Covenanting with Christ , or accepting of him , as offered in the Gospel , is like the Covenanting of a woman with her Husband , of a Souldier with his Commander ▪ a Subject to his Prince &c. 2. That as the Woman , Souldier or Subject , Resolve , Covenant & Promise to performe obedience unto the Husband , Commander , or King , so the Sinner , in Covenanting with Christ , doth Resolve , Covenant and Promise to performe Obedience unto Him. 3. That therefore , this Resolution , Covenanting & Promising to performe obedience , being essential to Justifying Faith , is a formal Condition of Justification , & the meaning of faiths being the Condition of Iustification must be this , the Man's Resolution , Covenanting & Promising to performe Obedience , is the Condition of Iustification ; or at least this part of faith , as well as others , is the Condition . 4. And the ground of this is , because Justifying faith , even as Iustifying , or in order to Iustification , acteth as directly & expresly on Christ as a King , as on Christ , as a Priest. In Answere to which , I shall but briefly say these things . 1. The similitudes adduced halt in one thing , & that one thing , is all , as to our present business . A woman Covenanting with her husband , and thereby promising obedience , or a Souldier with his Commander , or a Subject with his Prince , presuppose & acknowledge , Power & Strength in themselves to performe the obedience promised , & upon the Supposition & Conviction of this power & ability in themselves to performe what shall be commanded , they willingly & of their own accord , promise to put forth that Power , Strength & Ability of theirs , unto the performance of obedience , that shall be required . But it is not so , in our case , The Sinner , who is now supposed to be about Covenanting with Christ , through the Spirit of Conviction , & Humiliation , is put far from all his natural Pelagian conceits & apprehensions of himself , & of his own abilities ; He is now made to see , that as he hath nothing at present , wherewith to Satisfie God , for the sins that are charged upon him ; nor to allure Christ , to do for him ; unless it be wretchedness & miserie , that may move Christ to compassionate his case ; so he can do nothing for the future , that can be accepted of God , till he be renewed ; He is made to see , that there is a Natural Impotency ( I mean not a physical impotency , as if he wanted a soul , or Faculties ) in him to any thing that is good , & a pravitie of Will , whereby it is impossible , that he can do any thing , conforme to the will of God , untill he be Regenerated , made willing by an omnipotent Power , & have a new active Principle of life and grace , given unto him , or infused in him , by the Spirit of Jesus . 2. Whereupon , it is manifest , That a sinner in that plight ( & in that Condition we must consider him to be , who is now seeking to be Justified , and to be delivered from the wrath of God for sin ) in fleeing to Christ for refnge , cannot be thought to be making any such Promises , or having any such Resolutions , in order to his Justification , and & Freedom from the Curse of the Law ; He , that is throughly convinced of his total Impotencie , will not think ( while he is under the power of these Convictions ) of making any Engagements for obedience in time to come : Yea , where any such things really were , it might be feared , that the work of Conviction was not keep enough ; and that such , so acting , would not receive Christ freely , as he is offered in the Gospel ; but rather came with a price in their hand , a parcel of faire promises for the future , of doing that , which was not in their power . But it will possibly be said . That though there be no express and explicite Engaging & Promiseing here ; yet there cannot but be a virtual engageing ; as in the making of Marriage , though the woman do not explicitly promise obedience , yet her engagement is included in her acceptance of the person . I Answere . Let us suppose , that the woman is every way as unable to obey her husband , as the sinner , not yet converted , is to obey the commands of God ; & that from her husband alone she must receive that , whereby she shall become able : & then see , if her consenting to the match do formally include , even virtually , her engagement to future obedience . I do not suppose , by all this , that the Beleever is under no Obligation , or Engagment to Obedience ; for as he hath received a principle of obedience , even the new heart , the willing minde , and the renewed faculties ; so he is under many Obligations , Promises , Vowes & Engagements explicite & virtually , to carry as devouted unto God , in all obedience : but we are speaking here of a person , not yet out of the state of nature , but being under the terrours of the Lord , and Convictions of guilt & misery , is seeking after a Reliete , unto his present case , to wit , how he may be freed from the Curse of the Law , and put in a Justified state , & in Favoure with God. 3. Hence , it is much to be doubted ( however it be put beyond all doubt , or disput , with Mr. Baxter ) whether Faith , Saving & Justifying , include essentially any such formal Engagement & Resolution unto Obedience ; seing the person , of whom we are speaking , fleeth to Christ , for reliefe , as one , that is throughly convinced of his own Impotency , Inability to do any thing less or more for his own help , or for pleasing of God. This Resolution unto new obedience is rather included in Repentance ( which is distinct from Faith , as we saw above ) & so it is mentioned , in the description of Repentance , given in our shorter Catechisme . 4. But it will be said , How then is Christ received by faith , as a King ? I Ans. Not to debate that here , which is to be spoke to afterward , ( to wit , whether justifying faith , while it is acting , in order to Justification , doth receive Christ , as a King ? or rather , ( for this is more properly the question ) whether a person , under the Conviction of sin & wrath , & seeking for Pardon & Acceptance in & through Christ , doth six the eye of his soul upon Christ as King , or as Priest ? Or whether there is that in Christ , considered as a King , or considered as a Priest , that is more sutable unto the present case of the convinced sinner ? Or whether , or not , the Person , in the Condition mentioned , seeketh reliefe rather from Christ , as a Priest , offering up himself , as a Sacrifice giving his bloud for a Ransome , to Satisfie the justice of God for sins ; or as a King , endued with Authority to subdue sin ? And if the question thus were proposed unto the experienced Christians , or unto the persons , in such a Condition , it would , I suppose , receive a very quick answere . ) Unto the question now proposed I say , That , though it were granted , that Faith , in order to the mans Justification , did act as well on Christ as a King , as on Christ , as a Priest ( which yet cannot be granted ; as is already hinted , and shall be cleared afterward ) yet it would not follow , that this Faith did essentially include a Resolution and Engagment to future obedience : for it is not here , as in Subjects receiving a person for their King , as was said already , whose Persons or Subjects , have power & ability , & their will ( as to these things ) in their own hand , & may therefore promise obedience , according as the Relation made up , formally engageth unto ; & yet Mr. Baxter ag . Ludiomaeus Colvin . § . 15. saith That this is but to consent to the Relation , or to his Soveraignity , that they may obey him , and Love , honour & obedience come after . But if we should suppose a company of men , lying bound in chaines , in dunge●ns , under the feet of cruel Tyrants & Enemies . & in that case receiving one for their King ; would their receiving of him for their King firstly & primarily import a formal engagement , on their part , to obey him ? I suppose , it would import some other thing , anteriour to that , to wit , their ready consent , th●t he , by all the power & might he can make , shall loose their bands , and set them at liberty , & put them in the case & condition of free Subjects . Now the case is so here with us , with advantage ; for not only , are we in bands , and lying in prison , and so unable to performe any Obedience ; but naturally , till a change be made , we are utterly unwilling & averse from performing any acts of Obedience , though it were in our power , so that before we be in case to yeeld obedience , the whole man must be renewed , Judgment , Will & Affections ; when therefore , we , in such a case , receive Christ , as our King , it is firstly & chiefly , that he may make us willing in the day of his power ; that he may make us his Subjects , willing & obedient , & ready to do his will ; that he may loose our bands , deliver us from the bondage & slavery of sin , bring us out of captivity , & from under the power of Satan , & worke in us both to will & to do , according to his good pleasure . These are Acts of Christ's kingly power , these are Benefites , that answere the present necessity of wakened souls : these therefore must be the good things , their souls must seek after , & for these things must they goe to him , as King , & in reference to these must they lay hold on Him : So that this is mainly implyed in their receiving of Christ , as King. In like manner , when they receive him , as a Prophet they do not come unto him , as other Scholers do to their Masters , bringing a Capacitie , a Faculty & an Ingine with them for learning , without which all the Masters paines in giving Instructions , & theirs in studying hard , will be in vaine : but they come unto him , in the through conviction of their Blindness , Incapacitie to learne , want of Understanding to perceive the things of God , and to take up the mysteries of the Kingdom : that he may teach them , as never man taught ; by giving them an hearing eare , and an understanding Heart , by opening their eyes , to see the mysteries of God & of Christ ; that he may so teach , as to write his lawes in their heart ; cause their hear●● to come to wisdome , & cause them , to know the way , wherein they should walk . It is true , the receiving of Christ as King includeth also their obligation to owne him , as such , by receiving his Lawes , subjecting unto his Dispensations , &c. And the receiving of him as Prophet , includeth their obligation to acknowledge him for their only Teacher , and to depend on him for their Instruction : But yet I say , as this speaketh out no formal promise or engagment to actual Obedience & actual learning , but rather an Engagement & Resolution to be willing that he may act the part of a Prophet & of a King towards them , and so cause them carry & look like Scholers & Subjects ; so the thing that is firstly & mainely in their eye , in their coming to Christ , is that which suiteth their present case , and answereth their present felt necessity , & is an help to their present pinch . What Engagements may be laid upon them by these Relations ; or what Resolutions they may have , after they are renewed in the Spirit of their mindes , and united unto Christ , unto actual obedience , in the power and strength of the Lord , is not to the present purpose , while we are speaking of what the Soul doth , in order to Justification . 5. Hence we see , how groundless it is , to say , that a Resolution to actual obedience is a Condition of justification : This we finde no where required in order to Justification : This is no where called a Condition of Justification . We are no where said to be Justified by this Resolution . This is inconsistent with the frame of a poor wakened soul , seeking Justification . This would in part make the gift of Justification not free & of free grace , but to be of works or of a Resolution for works ; and so would give ground ( in part at least ) of boasting & of glorying , contrare to the whole frame of the Gospel . And so this would lessen the difference betwixt the Old Covenant of works , and the New Covenant of Grace . Having thus dispatched the second particular , we come unto the Third ; to wit , to enquire , whether perseverance be a Condition of Justification ? And of this we need not speak much , seing by what is already said , it is apparent how false this is . Every thing , that is required of such , as are Beleevers , cannot be called a Condition of Justification . It is said , that a Condition suspendeth the obligation , to bestow the benefite promised upon Condition , untill it be performed : And so it will hence follow , that , if Perseverance to the end be the Condition of Justification , no man can be justified , untill he have persevered to the end ; & so no man shall be justified in this life ; whereby an end is put to all our present debate , the subject thereof being taken out of the way . If it be said . That faith is the Condition of Justification , as it endureth to the end . I Ans. That that faith , which will endure to the end , is the Condition , I grant . But I deny , That Faith is the Condition of Justification , as it endureth to the end , we no where read of Faiths being the Condition , under this reduplication , as enduring to the end ; for then it would follow , that no lively faith , how strong so ever , could unite a soul to Christ , untill it had endured to the end , and so man upon his first Beleeving 〈…〉 be never so livly & strong , can be said to be justified , to have passed from death to life ; contrare to all the Scriptures . And this would too much assimilate the New Covenant unto the Old , wherein Adam was to work out his dayes work to the end , ere he had Right to his wages . Yea & hence it would follow , that in this life , there were none of the fruites of justification to be had , such as Peace with God , Accesse to God , Glorying in tribulations , Joy & Comfort , contrare to experience , & the Scriptures . Rom. 5 : 1 , 2 , 3 , 4 , 5 , 11. & 8 : 35. to the end . Luk. 7 : 50. Mat. 9 : 2. 2. Thes. 2 : 16. Heb. 6 : 18 , 19. 1. Pet. 1 : 4. So that in a word , from what hath bein said , it is evident , how little ground M. Br. hath to glory in this way of his , and though to an inadvertent person it may appeare Plausible , what is adduced for a reason , yet when considered , it will be found fioath and a florish of words : for be it so , that justifieing faith receive whole Christ ( which we doe not deny : for Christ is not divided : for as there is but one faith , so but one Christ. And I will have occasion to speake more fully to this matter afterward . ) Yet what doth Mr. Baxter gain ? hath he gained his Pepper-corne of Faith or Gospel-obedience to be imputed unto us for Righteousness according to the new law ( he should say , the new edition of the Old Covenant , or rather the Old Covenant newly established ? ) no , by no means : for be it grainted , That Iustifieing Faith as such respected Christ equally as King and Prophet , as it doth him as Priest ( which yet I deny , and shall , without divideing Christ , make it appeare ) I aske him , how doth it receive Christ Jesus the Lord ? Surely he cannot but say , as he is offerred in the Gospel ; well then , the Lord , who knoweth what we are , offereth him to us , and makes him to us wisdom , Righteousness , Sanctification and redemption , so that God in the offer of his Christ as a King , lookes upon the sinner in the same capacitie to obey him , as in the offer of him as a Priest he is to pay his debt , and that is not onely in no capacitie but as opposit to such a thing of himself . Hence it as evident that Faith receives Christ as a King not by promiseing or purposeing to obey him , but from a Conviction of its own aversion to purpose to please God , that he by his Kingly Power shall kill the enmity , Conquer the soul , bring it to purpose , as well as practise , work in it to will as well as to doe , cast down imaginations , that exalt themselves against the knowledge of God , and bring every thought in captivitie to his obedience , so when Faith acts on him as a Prophet , there is in this act neither purpose nor promise , to obey him as a teacher &c. But from a Conviction that the mind is not onely void of light , but it is prepossessed with corrupt principles , so that the man that hath nothing but the soul of a man , takes up the whole Gospel Mysterie as foolishness . And it is impossible for him , to know these things , since they must be spiritually discerned . I say from this Conviction he receives Christ as his wisdom , as he that shall give him an understanding , to know him that is true ; and to make him who is not onely as a beast , but so much worse , that his light is darkenesse , of a quick understanding in the feare of the Lord , and wise to salvation . Now this exactly answereth the sinners need , and hath all his wants made up by Jesus Christ according to his riches in glory , and God's end in makeing his Christ to poor sinners wisdom , Righteousness &c. That so he , who glorieth may glory in the Lord. Now if Mr. Baxter will Consider this , he will even lay aside his Pepper-Corne as of no Price ; for here all is without money and without Price to the poor soul &c. and he is considered as a receiver of all from Christ. CHAP. XXXI . Gospel-obedience is not the Condition of Justification . THough , as we heard , Mr. Baxter himself will not say , that Gospel-obedience is the Condition of Justification ; yet he recommendeth a book to us to peruse , to the end we may receive much light in the knowledge of the Gospel , I meane the discourse of the two Covenants formerly mentioned , wherein this is asserted with great confidence : And though this be sufficiently confuted by what is said ; yet we shall in short take some notice of the grounds of this Mans Confidence , & give some remarks upon what he saith . He tels us pag. 132. That the sense , in which the Apostles did assert it , ( i.e. Justification by Faith without the works of the Law ) was , that faith Iustifieth without works , antecedent to beleeving ( This is what Bellarmin & other Papist's say ) & without works , as the works of a literal observation of Moses law , which was opposed by the jewes to faith . This is but his fiction , and its grounds may come to be considered afterward . But what is this Faith ? It is a Faith ( saith he ) that hath Repentance , Regeneration & sincere Obedience in a holy life for its inseparable effects . Then ( 1 ) this Faith is not fruite of Regeneration , because Regeneration is an effect of it . ( 2 ) Then upon a mans sincere Beleeving , he cannot be said to have passed from death to life , & be freed from Condemnation , nay not untill all the effects of faith be produced . And this he expresseth more clearly within a line or two , calling Regeneration & new obedience parts of the Condition ; thus making men able to Regenerat themselves , with some help of the Spirit , according to his former doctrine . Passing his inveighing pag. 134. & forward , against the orthodox doctrine , concerning Justification by faith alone ; and loading it with Socinian reproaches , wherein he bewrayeth more acquaintance with Popish , Socinian & Arminian Principles & Consequences , than with the Gosp. I doctrine , either in Theorie or pract●ce , I proceed to examine his grounds , which he laieth down Chap. 7. pag. 140 , 141. and prosecuteth to the end of that Chapter . His grounds are Ten in number . The first is . That works of Evangelical obedience are never in Scripture opposed to God's grace in reference to Iustification & Salvation . Ans. ( 1 ) Here we have the fundamental errour of his whole discourse hinted to us ; when he putteth Justification & Salvation together , making all that is antecedently required unto Salvation , to be also antecedently required unto Justification ; or he must acknowledge no justification , untill Salvation come ; ( 2 ) A perfect contradiction to this ground of his we have Ephes. 2 : 8 , 9 , 10. for by grace are ye saved , through faith , not of works , lest any man should boast : for we are his workmanshipe , created in Christ Iesus unto good works , which God hath before ordained , that we should walk in them . Here grace is opposed to works , to good works , unto which we are created in Christ Jesus , & in which we are to walk , and that in reference to the Salvation , that is in justification . The man was so wise for his own unhallowed ends , as never once to take notice of this place . He cannot but grant , that Works & Grace are opposed to other : but he giveth us a very sceptick evasion , telling us , that then by works we are to understand either works antecedent to conversion , or as they are denyed ( I think he would have said deemed , or some such thing ) to merite , at the hands of God ; or the works of the Law of Moses , as erroneously contended for by the jewes ; or the works of the Law as Typical & as opposed to things typified ; or the works of the Law , as the Law is in its rigour opposed to the milder oeconomie of the Gospel . And yet all this will not helpe the matter , for Paul tels us , that even Abraham was not justified by his works , but by faith , in opposition to works Rom. 4 : 1 , 2 , 3. And Abraham's works here excluded from Justification , can be reduced to none of these heads of works here mentioned ; They were not works antecedent to Conversion ; for in opposition to these it is said , his Faith was reckoned unto him for Righteousness , long after his Conversion . Nor did the holy father dreame of any merite in his works , nor were these the works of the Law in any of the senses mentioned ; for Faith was reckoned to Abraham for Righteousness , even when he was in uncircumcision . Rom. 4 : 9 , 10 , 11. &c. He taketh notice of Tit. 3 : 5. not by works of Righteousness , which we have done , but according to his mercy , he s●ved us : but giveth us p. 143. this glosse . This change of their condition was not effected , or so much as begun among them by any reformation of their own , till the Gospel came to work it ( which is meant by the appearing of the kindness & Love of God vers . 4. & is of like import with . Ch. 2 : 11 , 12. Ans. By what either Law or Reason he restraineth that appearing of the kindness , & Love of God , mentioned vers . 4. to the Gospel , I know not . ( 2 ) And though the Gospel were here understood , that would not help the matter ; for the Text saith , that after this did appear , he saved them ( that is Justified in the first place , as we see vers . 7. ) according to his mercy , & not by work of Righteousness . ( 3 ) These works are called works of Righteousness ; But no works of their own , before Conversion , can be so called : can the works of such as are foolish , disobedient , deceived , serving diverse lasts & pleasures , living in malice & envie , hateful & hating one another , be called works of Righteousness ? and yet such were these , before the kindness & Love of God reached them , as vers . 3. showeth . He thinks the same answere may be given to 2. Tim. 1 : 9. And so we think , the same reply may suffice . His 2. ground is p. 114. That Paul , in speaking agaist Iustification by works , giveth sufficient caution not to be understood thereby to speak against Evangelick obedience in the case . That is , not to speak against justification by Evangelick works ; which were to say , he took much paines for nothing ; for if he had but said , that the Ceremonial Law was abrogate , he had sufficiently confuted justification by the Ceremonies , if that had been all the Law he meaned . But how proveth this man , what he here alledgeth ? He adduceth Rom. 3 : 31. But I wonder how did the Apostle by his doctrine establish the Ceremonial Law ? In the Spirit of it ( saith he ) in as much as in preaching Iustification in the Gospel way , he preached in plaine precepts , the necessity of that spiritual purity unto Salvation , which was but darkly taught by the Ceremonial Law. Ans. ( 1 ) Then this man supposeth , that he is establishing the Ceremonial Law , by his doctrine in this book ; for he thinks , that therein he is preaching up Justification in the Gospel way . ( 2 ) Neither did the Ceremonial Law more darkly , nor doth the Gospel in more plaine termes preach the necessity of spiritual purity , as the Condition of Justification : So that this Author beggeth what he cannot prove . ( 3 ) But that this is the Moral Law , hath been frequently shown above ; as also it hath been shown , how & what way it was established , by the doctrine of just●fication without works ; so that we need not regaird his saying ; that by the doctrine of justification by faith , they established the moral Law , both in the letter & Spirit of it , in teaching the necessity of Evangelical obedience to it , after a more spiritual & forcible manner , than had been taught before . For this saith nothing for their pleading for obedience to this Law , as a Condition of Justification ; which is the thing , he should have said : And if he know not , how Justification without the works of the moral Law , can consist with necessity of Obedience to the Moral Law , upon Gospel grounds , he is ignorant of the Gospel , and hath been more educate in Socinus his School , than in the orthodox Church . He citeth to the same purpose Rom. 10 : 4. & tels us , that Christ was the end of the Law in his doctrine , having taught that Righteousness of living , which the Law itself taught , but in a more excellent spiritual & effectual manner . Which is a very Socinian like gloss , but no way suiting the words , nor the scope of the Apostle , as the very reading of them may evince , & the following words vers . 7 , 8 , 9 , 10. may put beyond all question , His citeing thereafter pag. 146. Rom. 7 : 4. Gal. 2 : 19 , 20. is to no purpose ; for in neither of these , nor any where else , doth he cry up holiness , performed in any manne● whatsomever , as a Condition of Justification ; and this our Author should show , or he doth nothing : for we are not against the necessity of holiness , but see more Sure , more Comfortable , more Heart quieting , more Divine , and more Gospel-like grounds , whereupon to presse holiness , than any he discovereth in all his book , or can , according to his principles . His 3. ground is p. 147. That Regeneration or the new creature , as including Evangelical Obedience , is opposed to works of the Law , in the business of mans Iustification , as well as Faith is , & as well as the grace of God it self is . And this he thinketh to prove from Gal. 6 : 15. as Schlightingius the Socinian did before him cont . Meysner p. 148. But one thing is to be proved , to wit , that the Apostle is speaking this , in order to justification , and so contradicting all the former disput he had ; which neither Reason , nor Religion will allow us to think , nor do the words , nor any Circumstance of the words , nor any thing of the scope , or of the threed of the Apostles discourse give the least countenance hereunto . His 4. ground p. 148. is also from Schlichtingius ubi supra . That Evangelical obedience as well as faith , & together with faith , is opposed to the works of the Law , in reference to Iustification & Salvation . Gal. 5 : 6. Ans. He supposeth here , that Circumcision is the same with the works of the Law , while as these that were crying it up at that time , took it only for a privilege , which might be keeped together with Christianity ; and therefore the Apostle told them vers . 3. which they did not take notice of , that by their taking on that badge of circumcision , they made themselves debtors to do the whole Law ( 2 ) All that is required in reference to Salvation , is not required in reference to Justification . ( 3 ) Faith working by Love denoteth the right & the livly Faith , which only is Justifying & Saving , but bringeth not in all Evangelick Obedience under Love , as sharing with faith , in the same prerogative of justification , as was shewed above . His 5. ground p. 149. is . That Evangelical Obedience alone is opposed to the works of the Law , in reference to Iustification . And this he confirmeth by 1. Cor. 7 : 19. borrowing it from Schlightingius , the Socinian , where only two things are wanting , to make this passage a confirmation of his Assertion , one is , that by Circumsion here is meaned the keeping of the Law : and what shall then be understood by Uncircumcision ? The other is , that the Apostle is speaking this in reference to Justification , contrary to the whole context . His 6. ground ibid. is . That faith itself is an act of Evangelical obedience . Unto which we need say nothing here , having said so much above , to shew , that Faith in the matter of justification is not considered as an act of Gospel-obedience , but as an Instrument , laying hold on the Righteousness of Christ , the Cautioner . His 7. ground is p. 152. That by Gospel-obedience Christians come to have a Right to Salvation Revel 22 : 14. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty ( as it is translated 1. Cor. 8 : 9. ) Power or privilege , as it would seem to import 1. Cor. 9 : 18. & elsewhere , is no proper Right ; for all that can be called proper Right , the Saints have it through the purchase of Jesus Christ ; his blood & his blood alone , hath bought the inheritance to us : And hereby we see the true tendency of this Man's doctrine , even to give us heaven as that , which we have bought with our labour & obedience ; that is , to give us heaven by a new Covenant of Works , which Christ hath procured to be made with us . But this Right , is but a liberty to take possession of the crown of life purchased by Christ , & promised , at the end of the journay , in the way , wherein the Lord hath appointed us to walk towards the possession thereof : And can only prove , what we deny not , to wit , the necessity of Holiness , in order to the actual injoyment of life : But what saith this unto justification ? He will not have us put any difference betwixt them , alledging that , such as do , are more curious & nice in distinguishing , than Paul was . And why so ? Paul cals Iustification , the justification of life . Rom. 5 : 18. Therefore Justification & Glorification is one & the same , & have every way the same conditions : Ans. It followeth not . He citeth next Rom. 8 : 30. which clearly maketh them distinct . What more ? He ( i.e. Paul ) proves that men shall be justified by faith , because it is written , the just shall live by faith Gal. 3 : 11. & with him to be justified & blessed are all one Gal. 3 : 8 , 9. Rom. 4 : 7 , 8 , 9. Ans. What that from Gal. 3 : 11. can be made to prove by him , I know not . And as for the next , it will prove as much , that is , just nothing . He might as well inferre , that Poverty in Spirit , Mourning , Meekness , Hungring & Thirst●ng after Righteousness , Mercifulness , Purity in heart , Peacemaking & Suffering of persecution , were all the same with glory , because of what is said . Mat. 5 : 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Yet he proceedeth at this rate , & tels us p. ●54 . That Paul useth Righteousness , or Iustification & life , as Synonimous termes Gal. 3 : 21. Ans. As if Justification were not a state of life , unless it were the same with Glory . We have shown above , what a life it is . And ( saith he ) Iustification & Condemnation are put in direct opposition to eachother Rom. 5 : 18. & 8 : 33 , 34. Ans. And what then ? In short ( saith he ) Salvation as well as justification is promised to beleeving Ioh. 3 : 16. Act. 3 : 31. Heb. 10 : 39. & therefore both must be the immediat effect of faith . Ans. Himself answereth all this , by adding if we take Salvation , as begun here in this life , as the Scripture represents it to be Ioh. 5 : ●4 . 1. Ioh. 3 : 14. & 5 : 12. He would further prove it from Iam. 2 : 14. As if in one Chapter the Apostle could not speak , both of Justification & Salvation , unless he would make them both one thing : But though there be a life begun in Justification , that shall at length end in Glory , we see no ground to say , for all that he hath brought forth , that they are so the same , as to require the same previous Conditions : How profitable so ever Mr. Baxter account this Treatise to be , yet I cannot think , that he shall approve of this , which yet is the maine designe of the book . His 8. ground p. 156. That the promise of forgiveness of sins is sometimes made unto Evangelical obedience . This he goeth about to prove from 1. Ioh. 1 : 7. Where the Apostle is shewing the Advantages that such have , as have fellowship with God through faith in Jesus Christ , evidenced by their walking in the light ( as is clear from vers . 6. and this in particular , that as they will be dayly failing , so they will have ready accesse to the blood of Christ ; to get all their sins cleansed away . Neither is the Apostle here speaking of the first Pardon granted , when persons are translated into a state of justification , but he is speaking of such ▪ as are already in that State. He cite●h next to this purpose 1. Pet , 1 : 2. & addeth they were not elected to the benefite of being sprinkled with the blood of Christ , without obedience . Making that a condition of being sprinkled with the blood of Christ , which the Apostle mentioneth , as a distinct medium , to which they were elected , in reference to eternal life , the supream end , as to them : And he might as well say , they were not elected to the benefi●e of obedience without being sprinkled with the blood of Christ : and that too agreeth more with truth . His 9. ground p. 157. is . That to forgive injuries is an act of Evangelical obedience to that precept Mat. 11 : 25. And yet without this , men cannot be pardoned & so not justified Mark , 11 : 25. Mat. 6 : 15. & 18 : 35. Ans. Though men cannot be pardoned without this , it will not follow , that therefore it is a part of the condition of Justification : but only proveth , that this must be present , as an evidence of their acting Faith on Jesus Christ , in truth & reality , in order to pardon : And these passages are explications of the fift petition of the Lord's prayer , the sense whereof is well given in our larger Catechisme § . 194. in these words , which we are the rather emboldened to ask . & encouraged to expect , when we have this testimony in ourselves , that we from the heart forgive others their offences . His 10. & last ground is . That Repentance is an act of Evangelical Obedience Act. 17 : 30. & yet pardon of sin , which is essential to justification , is not to be obtained without it . Luk 13 : 3 , 5. Ans. Of Repentance we have said enough above Chap. XXV . I wonder how he can to this end cite Luk 13 : 3 , 5. where no mention is made of Remission of sins ; but perishing threatned to all , that will not repent . I shall not here meddle with his mis representation of our doctrine , in the following pages , nor with the grounds & reasons of the preference he giveth , unto his way , seing , by all that he speaks , he bewrayeth utter ignorance of the Gospel truth , which we owne , & of its true Tendency to promove Gospel holiness , beyond any other way , what somever , hatched by Papist's & Socinians , that may be little or nothing beholden to Iesus Christ , for Grace here , or for Glory hereafter . And his Insinuations , as if we did not presse Repentance & Holiness , is little to his credite , or to the credite of the cause he maintaineth , seing the contrarie is so well known , to say no more . Nor shall insist on the grounds he layeth down , to overturne the whole argueings of the Apostle in this matter , seing they are , upon the matter , the same , that others have laid down , and have been before spoken to : for from a tedious discourse concerning the mistaking apprehensions of the jewes , about the Law & the works thereof , in order to justification , to very little purpose , he inferreth p. 117. that doubtless Paul's denial of Iustification & Salvation to be by the Law , is to be understood in the very same sense , in which the incredulous jewes , against whom he disputed , did hold these so be attainable thereby : Forgetting with all , that what Paul wrote , was dictated by the Spirit , & so that for the use of the Church unto the end of the world . But sure , if no other works were here understood , than this Author will have here understood , it could be of little use to the Gospel churches , after the subject of the question , the Ceremonial Law , it self is taken away : And had it not been a shorter & most effectual way to have confuted the jewes errour here , simply to have proven ( as he doth elsewhere ) the abolishing of that Law ? Beside , we finde many things spoken of this Law , against Justification by obedience to which the Apostle disputeth , that cannot agree to the Ceremonial Law , as hath been several times touched . But let us hear what the true question was . We must understand him ( saith he ) to deny a freedom from the eternal punishment to be attainable by legal Sacrifices : & also to deny that the promise of eternal life was made upon Condition of literal Circumcision , & a literal observation of the Mosaical Law. Ans. If this had been all to what purpose , I pray , did the Apostle laboure so much to prove , that not only the jewes , but that the Gentiles also were under sin , Rom. 1. & 2. The Gentiles were not , nor yet were to be under the Law of Ceremonies . ( 2 ) How could the Apostle inferre , that by the deeds of the Law , there should no flesh be justified , from his proving , that both jewes & Gentiles were guilty of the breach of the Moral Law , whereby every mouth was stopped , & all the world become guilty before God Rom. 3 : 10-20 ? ( 3 ) did only the Law of Ceremonies give the knowledge of sin ? Himself proveth the contrary pag. 57. ( 4 ) did the curse only belong unto the Ceremonial Law ? or did Christ only become a Curse , in reference to the breaches of that ? Gal. 3 : 10. He will not so much as yeeld p. 119. that Paul doth , on the bye , deny Justification by other works : And that meerly because it would destroy his fabrick of a Iudaical Socinian justification : though he pretend , that thereby the Apostles doctrine would be made inconsistent , not only with the Faith of the holy men of old , but also with his own doctrine : But neither did the holy men of old express the Condition of Justification ( which he confoundeth with the Condition of the Covenant of mercy ) by loving God & keeping his commandements ; nor doth Paul speak any such thing , as we have seen , what ever he with Socinians & Arminians say . He giveth us another character ( which also we heard from others before ) of the works , by which Paul denied men were justified , calling them such works , which were apt to occasion boasting Ephes. 2 : 9. Rom. 4 : 2. But thus he quite perverreth both the sense of the words , scope & argueing of the Apostle ; for the Apostle cleareth that it is by grace we are saved : & not by works , upon this very account , that if we were saved or justified upon the account of any of our works , man should boast Ephes. 2 : 9. Not of works ; why ? lest any man should boast , manifestly declaring that all works were laid aside , in this matter , & that for this end , that no man should have any occasion of boasting : & this is not spoken , as every one may see , to qualifie , or specifie the works that are excluded ; these words carry nothing of a restriction in them : The same is cleare also Rom. 4 : 2. If Abraham were justified by works , he hath whereof to glory ▪ shalll the meaning be , Abraham was not justified by such works , as give ground of gloriation ? then the meaning lyeth not in the words , but the words do expresly crosse & contradict that sense , unless we shall suppose them to have no sense : to speak nothing of the following vers . 3. where beleeving is mentioned , & not another sort of works , to wit , such as give no ground or occasion of boasting , which , in this case of justification , no man can describe unto us , or tell us what they are . He tels us p. 122. that the meaning of these words Rom. 3 : 28. Therefore we conclude &c. is no more but this , viz. That a man is justified in the Gospel way But not only is that in the general included ; but that Gospel-way is particularly expressed , to be by faith without the deeds of the Law : And consequently his Popish , & Socinian way is diametrically opposite to the Gospel-way . He goeth about to explaine to us p. 124. &c. what is meaned by their own Righteousness , that is so frequently set in opposition to the Righteousness of God , & tels us , that it was so called upon a threefold account . 1. Because they sought the pardon of their sins by their own Sacrifices . Ans. And why not also by their works of Obedience ? Sure. neither Abraham , nor David sought for pardon upon any such accout , & they renunced other works , than these . Is that all the Righteousness that Paul renunceth Phil. 3 : 9 ? Was he then occupied about Sacrifices ? Some thing else sure is understood . 1. Cor. 4 : 4. 2. Because ( saith he ) they did not think Regeneration , or Supernatural grace necessary to the obtaining of it . Ans. And truely , all the Regeneration & Supernatural grace , which he thinks necessary , is but that a Pelagian , Iesuite & Arminian will think necessary , & no more , as we saw above . But doth he think , that Abraham , or David had any such apprehensions ? & yet even their works are excluded from justification . Was that the Righteousness that Paul called his owne Phil. 3 : 9 ? I think for shame he will not say it . And what meaneth Paul to say 1. Cor. 4 : 4. I know nothing by my self , yet am I not hereby justified . This sure , must include works done by supernatural Grace ; & after Regeneration . 3. Saith he . Because it was a way of seeking to be justified of their own devising , & not of God's appointing . Ans. This is very true , but it is not the whole truth in this matter : And his way is of the same Nature , no more consistent with the Gospel methode of justification , through the Righteousness of God by faith , than theirs is ; for the Imputed Righteousness of Christ he rejecteth with contempt : True justification he is ignorant of ; He knoweth no Faith , but what is Popish & Socinian . His New Covenant is but a new edition of the old . His Regeneration is Pelagian . His Good Works are but works flowing from a Principle of Nature , aided with a common divine assistance . Let us now in end hear , what is the result of all his discourse . It is to shew ; That they were the works ef the Law , as exclusive of Faith in Christ , & his death : & Not those , which are the immediat effects of Faith in Christ , in his death & in his doctrine . But the Gospel tels us , that in the matter of Justification , all the works , of the Law , are exclusive of faith in Christ , even Abraham's works David's works : & Paul's works ; & therefore they were all laid aside , & justification was only looked for through Faith. Thus we have seen , what a Gospel this is , which Mr. Baxter recommendeth to us , the consideration whereof may move some to say . Noscitur ex socio , qui non dignoscitur ex se. CHAP. XXXII . Of the object of justifying Faith. THough something of the Object of Faith was hinted before Chap. XX. when we were speaking of the Nature of Faith : yet it will not be amisse , to speak a little more of it here , both in reference to what followeth ; and also , & more particularly in order to the better understanding of , what it is to Live by Faith. In order therefore to the explaining of this Object , we would premit these few things . 1. As was mentioned in the forecited place , there is presupposed unto the right exercise , & actual exerting of Faith , accepting the offered Saviour & Salvation through him , a Conviction of sin & misery , in one measure , or other , whereby the Sinner is brought to a desparing in himself , seing he can finde no remedie , or reliefe for himself , within himself , and to a concluding , that he is an undone man , if there be no other remedie , than what he is able to do for himself : for after all meanes assayed ( and a soul in that case is ready to turn to many hands , to seek reliefe , & until preventing grace come , will embrace & close with any promising way , how chargable & troublesome so ever it be , ere it sweetly comply with the only Man-abasing & Grace-exalting way of Salvation , through Faith in Christ , revealed in the Gospel ) he findeth himself disappointed . And further , it is presupposed , as necessarily requisite hereunto , some knowledge of the grounds of Religion ; & particularly of the Gospel , of Christ , of his offices , Work &c. all revealed in the Gospel . 2. When we speak here of the Object of Faith , we mean that Faith , by which a Soul is united unto Christ , & closeth with Him , as offered in the Gospel , & improveth Him to all ends & uses , which their case & necessitie , in all time coming , calleth for . So that it is one & the same Faith , whether it be called Uniting Faith , Saving Faith , Justifying Faith , Sanctifying & heart-purifying Faith , or the like . It is one & the same radical grace , receiving these or the like various denominations , from the effects brought about by it , or the several ends & uses it hath , & is appointed for . And the same Faith bringeth all these effects about , in its way , according to the Order , Methode & measure , ordained of God : the same Faith , whereby the beleever is Married to Christ , & Covenanteth with Him , as Head , Husband , Lord & Saviour , by the same is he justified , adopted & brought into a state of Peace & Reconciliation with God. By the same Faith also doth the man get his heart Purified , & he liveth the life of Sanctification . By the same also he getteth Strength , Reviving , Comfort , & Support in times of Temptation & Trial. So that the Beleevers life first & last is by Faith , the beginning , progress , all the steps of it , & final Salvation is by Faith ; whence it is called Saving Faith , to distinguish it from that Historical Faith , which , ( though true in its kind yet ) is not from the saving grace of God , nor hath it effects accompanying Salvation . 3. Though this Faith be one & the same , by which the Beleever liveth first & last ; and which proveth serviceable & useful to him , on all occasions , & to all ends & uses , that his several necessities call for : Yet in reference to these various ends & uses , it acteth not after one & the same manner , in all points : Faith acteth not every way , after one & the same manner , in order to get Strength for Duties , that it acteth , in order to get Sin Pardoned : It acteth not the same way for Subdueing the reigning power of sin , that it acteth for Justification , nor doth it act the same way for Comfort and upholding strength in a day of trial , that it acteth , in order to Justification : And yet we need not say , that it acteth distinctly & differently , according to every distinct benefite , and blessing , that is had thereby : The diffe●ent natures of the necessities we stand into , with the different wayes of the ●ord's communicating what we stand in need of , according to the various Relations he standeth in , & various offices he hath taken on , in reference to his peoples good , may satisfie us herein , & according as these several particular necessities may come under one head , & reliefe may be conveyed to them , after one & the same manner : All which will be best discerned by the understanding Christian , in his application to Christ , according to his Condition & wants , which he would have helped & supplied . 4. Hence , though the Principal Object of this Faith be alwayes one and the same ; Yet there may be some peculiarities in that object , which Faith eyeth more in one case , than in another : As we finde the Saints , in their adresses to God , in their several straits & necessities , sometimes pitching upon one attribute of God , sometimes upon another ; according as thereby Faith presented God to the soul in a sutablness to the present case it was in ; and so when dispensations seemed to crosse the promises , Faith eyed God as Faithful & Unchangable ; when enemies appeared strong , difficulties invincible , and the like , Faith took hold on God , as the Almighty , to whom nothing was impossible ; & when sin appeared as a discouragment to drive them from their hopes , Faith took hold of the mercy of God &c. So when a poor sinner is under the convictions of sin & threatnings of the Law , Faith must take up Christ in a sutableness thereto , & eye something in Him , that peculiarly suiteth that case ; & when againe the beleever hath need of Light , Instruction , Strength , Comfort , Throwbearing & the like , he fixeth his eye on some thing in Christ , that suiteth that particular necessity : and so Faith acteth accordingly : And thus , though the object remaine the same , and Christ be alwayes made use of ; Yet Faith may and doth act more immediatly on Christ , as Prophet , when in one case whereunto this office carrieth a respect ; and at another time more immediatly & directly on Christ , as a King , when the present necessity calleth for help from Christ as King ; & againe faith acteth on him , as a Priest , when only that , which Christ , as a Priest did , can answere their present necessitie . Yet , ( which is carefully to be observed , to prevent Mr. Baxter's challenge ) I do not say , nor see I any necessity to say , that these several acts of Faith , are as so many several Conditions unto the receiving of the several favours , taking the terme Condition in his sense ; I do not say , that Faith acting one way on Christ is a proper Condition of Justification , & Faith as acting another way on Christ is the proper Condition of Adoption , & that Faith acting a third way on Christ is the proper Condition of Sanctification &c. but that , as the effects & benefi●es , which sinners stand in need of , are ascribed unto several effectuating acts of Christ , & to the several Relations & offices he hath taken on ; so Faith in order to the receiving of these benefites , acteth suitably on Christ , & the Beleever is , taught so to do by the Spirit of the Lord , to his Comfort , Hope & Encouragment . 5. I presuppose here the Formal Object of all divine faith , which is the Truth & Veracity of God ; for all divine faith giveth credite unto divine Revelations upon the Credite ▪ the Truth & Veracity of the Revealer . Thus saith the Lord , who is true , & who is Truth itself , is the sole Formal ground & Ratio of this Faith. 6. I presuppose here also that Comprehensive Material Object of all divine Faith , which is the whole will & mind of God , concerning whatsomever thing it be revealed , whether by the Scriptures , or by the Light of Nature . If the Truth & Veracity of God be the only Formal Ground of this Faith , then all that this God revealeth must be beleeved & received , as true , when known to be revealed by Him. By faith we understand , that the worlds were framed by the word of God. Heb. 11 : 3. & we beleeve all things which are written in the Law & the Prophets Act. 24 : 14. Yea & in the whole word of God : I do not here determine , what particular Truthes , revealed in the word , are necessarily to be expresly & explicitly beleeved , by every one , that hath a true Saving Faith , & what not : only this I say , that many particular truthes , are revealed , whereof a true Beleever may be ignorant , & yet have a true Saving Faith , receiving all , which he knoweth to be revealed by the Lord , & rejecting no one Truth whatsomever , that he knoweth to be revealed . But we are here to speak of that Object of Faith , which immediatly & directly concerneth our delivery from our natural state of sin and miserie ; and our eternal Salvation : And this , we judge , to be whole Christ Iesus , as he is hold forth and revealed in the Gospel . We say Christ Jesus ( 1 ) wholly , and ( 2 ) as he is held forth and revealed in the Gospel . And both these , for explications sake , may be branched out , in several particulars . I say then first . That whole Christ is the object of Saving or Justifying Faith. Hence are we so often times commanded to Receive him , & to Beleeve in & on Him & in his name ; & Faith is expressed by a Coming to him , Eating & Drinking of Him , Receiving of him , &c. Ioh. 1 : 12. & 3 : 16 , 36. & 6 : 29 , 35 , 37 , 40 , 44 , 47 , 51 , 54 , 55 , 58. & 7 : 38. Act. 10 : 41 , & 13 : 38 , 39. & 26 : 18. Rom 3 : 22. Gal. 2 : 16. and many moe places . Hence this Faith is called the Faith of Christ Gal. 2 : 16. and the Faith of the Son of God Gal. 2 : 20. So then Saving and Justifying Faith taketh whole Christ. 1. Faith taketh him & closeth with him wholly ; as to his Natures : Faith receiveth him , as Mediator , God & Man in one person , though it be formally terminated on him , as God Ioh. 14 : 1. & as the Son of God Gal. 2 : 20. Yet faith receiveth him , as God manifest in the flesh . 1. Tim. 3 : 16. as the word made flesh Ioh. 1 : 14. as the Christ , the Son of the living God Matt. 16 : 16. Ioh. 6 : 63. as the Immanuel , God with us Esai . 7 : 15. Mat. 1 : 23. Luk 1 : 31. 2. Faith taketh him wholly , as to his Offices ; as a Prophet , as a Priest , & as a King : Faith embraceth him , as that great Prophet Act. 3 : 22. as the Word of God , that came out of the bosome of the Father , to reveal his mind & counsel for our Salvation Ioh. 1 : 17 , 18. Faith receiveth him also as Priest , offering up himself to God a sacrifice for sins , and making Satisfaction to the justice of God , & as Interceeding with the Father Ephes. 5 : 2. Heb. 2 : 17. & 7 : 25. & 9 : 14 , 28. Hence we hear of Faith in his blood . Rom. 3 : 25. And Christ crucified is proposed to Faith to receive , & feed upon . And in order to Justification & Pardon , faith ( as we shall hear ) hath a special eye unto the Surety . Righteousness of Christ. Faith also receiveth him as a King , to subdue their souls to himself , to make them Subjects , to swey his scepter in their souls , to subdue all their spiritual Enemies , & to Support , Rule , Guide & Defend them by his Spirit Esai . 33 : 22. Act. 5 : 31. Psal. 110. through out . 3. Faith receiveth him wholly , as to the Relations he hath taken on , in reference to his people , to wit , as an Husband Ephes. 5 : 30 , 31 , 32. as an Head Ephes. 5 : 23. & 1 : 22. Col. 1 : 18. as the Chief-Corner stone Ephes. 2 : 20. 1. Pet. 2 : 4 , 5 , 6 , 7. as a Vine Ioh. 15 : 1 , 2 , 5. As a Witness , Leader & Commander Esai . 55 : 4. as a Light Esai . 42. 6. & 49 : 9. Faith receiveth him under whatsoever Title , & Denomination , he is held forth for the comfort of his People . 4. Faith receiveth him wholly , as to the Work imported , & Ends designed by these Offices , Relations , & Denominations , which he took upon him , & under which he holdeth forth himself . 5. Faith receiveth him wholly , as to the Furniture & Qualifications , whereby he was fitted for the discharge of the duties , belonging to the Offices , which he did execute both in his Estate of Humiliation & Exaltation ; & for throughing & perfecting of the work , which he undertook to do : so that Faith receiveth him , as the Anointed of the Lord , & as having the Spirit of the Lord upon him , & as having all Fulness , all Power & Authority , even the Spirit without measure , Esai . 61 : 1. Luk. 4 : 18. Ioh. 3 : 34. & 1 : 14 , 16. Col. 1 : 19. & 2 : 3 , 9 , 10. Mat. 28 : 18. 6. Faith receiveth him wholly , as to all the sinners Necessities , Cases , Wants , Straits , & Difficulties , which they either are , or may be into , from first to last : All the Vessels must hang on Him , as the nail , that it fastened in a sure place Esai . 22 : 24 , 25. Faith eyeth Him , & Him alone , & seeketh the upmaking of all in Him alone , as knowing that in Him only , sinners can be compleet Col. 2 : 10. & out of his fulness must they receive , & grace for grace . Ioh. 1 : 16. Therefore is he held forth , as fournished with all richly , that we stand in need of , as a Store house & Treasurie of all necessaries , as having Eye salve , Gold & Rayment , & what we need . Revel . 3 : 18. 7. Faith receiveth Him , with all the Sufferings , Crosses , & Inconveniences , that can follow : Faith taketh up the Crosse , & followeth Christ. Mat. 10 : 37 , 38. Mark. 8 : 34. Mat. 16 : 24. Luk 9 : 23. Next I say , That Christ as revealed , held forth , & offered in the Gospel , is the object of Saving & Justifying faith : And so 1. He is received , as the result ( to speak so ) of the wonderful Contrivance & Designe of free Grace , Love , Goodness , Mercy , & Wisdom , concerning the glorifying of God , in the Salvation of the chosen ones , in & through Him : faith here observeth & closeth chearfully with that gracious Covenant of Redemption , betwixt Jehovah , or God Father , Son and Holy Ghost , and the Son in order to the Salvation of poor man , through the Sones becoming Mediator , God-man , & becoming Cautioner , for such as were given unto Him , and coming in their Law-place , and suffering for them , and their debt . &c. Faith closeth with , and embraceth this foundamental Ground of Salvation , in all its Parts , Ends & Meanes : and so receiveth Christ , as standing in such a place , and as engageing to through such a designe of Love & free Grace ; so far as the Beleever cometh to know & understand the same to be revealed . We may consider to this end Esai . 53. through out Ephes. 1 : 3. & forward . Rom. 3 : 21-27 . and other places ; & there see how Christ is held forth . 2. He is received as the great Gift of God Ioh. 4 : 10. as the Soveraigne Mean , through which all the great designe of Grace is brought about , in a glorious manner , as the authorized Ambassadour of God , and messenger of the Covenant Mal. 3 : 1. as the grand Effect of Love , Grace & Goodwill Tu. 3 : 4. Ioh. 3 : 16. as fore-ordained and set forth to be a Propitiation through faith in his blood Rom. 3 : 25. and as made of God unto us wisdom , Righteousness , Sanctification & Redemption . 1. Cor. 1 : 30. He is received as the Power of God , and as the Wisdom of God 1. Cor. 1 : 24. as He , in whom God was reconciling the world unto himself , not imputing their trespasses unto them 2. Cor. 5 : 19. and as made sin , though he knew no sin for us , that we might be made the Righteousness of God , in him 2. Cor. 5 : 21. that is , as the Lord our Righteousness Ier. 23 : 6. Thus faith , in receiving Christ , as thus held forth in the Gospel , eyeth God , the Giver , the Sender , the Maker of Christ to be sin , and eyeth God , as the Justifier of the ungodly in him Rom. 4 : 5. and as the Reconciler of us to himself by Christ 2. Cor. 5 : 18. as forgiving sins , and granting Redemption through Christ's blood , according to the riches of his Grace , wherein He hath abounded toward us , in all wisdom & prudence . Ephes. 1 : 7 , 8. Here is the incomprehensible riches of the Mercy & Grace of God Father . Son & Holy Ghost , eyed as the Object , according to their peculiar methode & order of working , in this grand affaire . 3. He is received as offered & held forth in the Promises : Thus was he embraced of old , as the promised Messiah , and as the substance of all the Promises , which the Fathers of old saw a far off Heb. 11 : 13. Ioh. 8 : 56. That promise made to Abraham that in him all Nations should be blessed , was the Gospel Gal. 3 : 8. and contained a bunddle of promises vers . 16. And the faith of this , was that faith , by which Abraham was justified Rom. 4 : 16-22 . Hence all the promises are made good in and through him ; and they are all yea & amen , in him 2. Cor. 1 : 20. And he is the Substance of them all ; for they either hold forth his Person , or his Work , or some thing of Him , or some thing from Him , according to the Various Exigencies & Necessities of his people . 4. He is received as the grand meane of declaring & setting forth the glorious Attributes of God ; which the Lord will have manifested in and by this noble designe of the Gospel : for Faith sweetly acquiesceth in this designe of God's , to preach forth his Excellencies & Vertues , in this manner ; and therefore receiveth Christ , as offered & held forth in the Gospel , for such a glorious End ; & so receiveth him , as the great Gift of Love Ioh. 3 : 16. as the mean , whereby the Righteousness of God is declared Rom. 3 : 25. and his Grace Ephes. 1 : 5 , 6. and as the Power of God. and the Wisdom of God. 1 : Cor. 1 : 24 , Ephes. 3 : 10. Thus Faith seeth the glory of God shining with a peculiar splendour , in the face of Jesus Christ 2. Cor. 4 : 6. 5. So is he received as the grand & only Meane to bring about all the great Ends , designed of God , and desired by them : so that in the receiving of him , all these ends are closed with , and expected : such as Remission of sins , Justification , Acceptation , Adoption , Sanctification , Peace of Conscience , Joy in the Holy Ghost , yea life , and Immortality & full Redemption Ephes. 1 : 7. Col. 1 ; 14. Act. 26 : 18. Rom. 3 : 25. & 4 : 6 , 7 , 8. Ephes. 1 : 11 , 12 , 13 , 14. Rom. 5 : 1 , 2 , 3. 1. Pet. 1 : 3 , 4. So that Faith eyeth here , by way of end , all that Grace & Glory , they would have , and can desire to make them up , 6. And , in a word , He is received as the grand meane to Interest them in God , Father , Son & Holy Ghost , as theirs ; to bring them nigh unto God , and in Covenant with Him , and to enjoy the several Effects & Benefites of their Workings . They come to God through Him , as the only way to the Father Ioh. 14 : 6. They close with the Father , as their God and Father through Him , and with the Holy Ghost , as their Sanctifier , and comforter through Him , who sendeth the Spirit from the Father , Ioh. 15 : 26. & 14 : 26. All these several things belong unto the adequate & full Object of that faith , whereby beleevers become Justified , Adopted , Sanctified , & shall be at length finally Saved , for they shall receive the end of their faith , the Salvation of their souls 1. Pet. 1 : 9. Yet to prevent mistakes , we would adde some few considerations . 1. By all this , we do not meane , that all these Objects , or Various parts or Considerations of the one adequate & compleet Object , are expresly and distinctly conceived & laid hold on by every Beleever , when they act faith on Christ , or come unto God through him , according to the Gospel-command : But that these things belong to the full Object of Saving faith , and are implied therein ; so that whoever beleeveth savingly , beleeveth these several truthes , according to the measure of the Revelation of God , and of their Capacity & Information . So that a more full & explicite beleefe of these particulars is now required under the Gospel , than was required under the Old Testament , when ●his Revelation was not so full and plaine , as now : and more is required of such , who have had clear information of Gospel truthes ; than of others , who have wanted that Advantage : and more also is required of such , as have large Capacities & Understandings , than of others , who are more Rude & of a narrower Reach . 2. Wherever any of these truthes are rightly beleeved , and heartily closed with , all the rest are implicitly also received ; for they cannot be separated ; the whole contrivance is such a noble piece af divine art & of infinite wisdom , that all the several pieces , are indissolubly knit together : Hence what ever piece it be , that the beleever first doth directly & explicitly close with , or under whatsoever notion Christ at first be embraced , according us the beleever cometh to more distinct apprehensions of other pieces or parts of this contrivance , so his heart complyeth with , and he cordially embraceth the same . 3. We may be hereby helped to understand , the several and various expressions used in Scripture , to pointe forth faith , acting on its object ; for , however these be not alwayes one and the same , but different ; yet the same whole object is implicitly understood ; and these particulars , expresly mentioned , must not be considered abstractly , or alone ; but according to their several place in the grand designe , and with respect thereto ; as when the object of faith is said to be He , who justifieth the ungodly Rom. 4 : 5. and to be Him , who raised up Iesus our Lord from the dead vers . 24. and in that same Chap. the object of Abraham's faith , whereby he was justified , is the Promise , that God would make him a Father of many Nations &c. vers . 17 , 18. &c. all these must be considered with respect unto Christ , the grand medium , who was appointed to be a Saviour to all Nations , and was to die & rise againe , after satisfaction made to Justice , and in and through whom alone God will Justifie the poor sinner , that is ungodly in himself . With reference here unto must we understand the Publicans saying , God be merciful to me , a sinner , and the saints under the Old Testam . their so frequent fleeing to the Grace , Mercy & Bounty of God ; for all this was with respect to the only Soveraigne way , that the Lord had condescended upon , whereby to shew forth , and manifest , his Mercy & Goodness & Grace to sinners . In the New Test. we finde more express mention made of Christ , as the object of faith , as Iesus of Nazareth , the true Messiah , who was promised Ioh. 20 : 31. 1. Ioh. 5 : 9 , 10 , 20. Ioh. 1 , 45. Act. 13 : 38. or as Lord & God. Ioh. 20 : 28. as the Son of David . Mat. 15 : 21. & 9 : 27 , & 20 : 30. & 21 : 42. As the Son of God Ioh. 9 : 35. as the Christ the Son of God Ioh. 11 : 27. Act. 8 : 37. as come forth from God Ioh. 16 : 30 , 27. as the Lord Iesus Act. 16. 31. as raised by God from the dead Rom. 10 : 9 as one that died & rose againe 1. Thes. 1 : 14. as sent of God Ioh. 17 : 8. that Iesus is the Christ. 1. Ioh. 5 : 1. So that under all these and the like , one and the same thing for substance is pointed forth ; though some particular in that grand designe of grace is more expresly & immediatly pointed at ; yet that particular is to be understood with reference to the whole ; and the whole is to be included . So also when God is mentioned as the object of faith ; either absolutely 1. Pet. 1 : 2. Tit. 3 : 8. Heb. 5 : 1. 1. Thes. 1 : 8. or in Reference to Christ , whom he sent Ioh. 5 : 24. or through whom he is beleeved in 1. Pet. 1 : 21. or the like , the matter must be thus understood . 4. Hereby also may the Various Explications of this object of faith , given by men , be some way understood & reconciled , when some say , the Mercy of God is it , others say , the Promises , some Remission of sins , and the like ? some God the Father , Son & Holy Ghost : for such as seem to restrict it most , may be understood as not speaking exclusively of what else the Scripture mentioneth as belonging thereunto . 5. All this notwithstanding , faith may have & hath a special respect to Christ as Priest , and making Satisfaction to justice , and laying down the Ransome-money , and paying the debt , according to his undertaking as Surety , in order to the particular benefite of Justification , and of Pardon of sins ; as was in part cleared above , and may be more spoken to afterward , in the following Chapters . CHAP. XXXIII . The Righteousness of Christ is the special Object of Faith in Justification . COnsidering what hath been said at some length above , concerning the imputation of the Surety-Righteousness of Christ , in order to Justification , we needed not insist on this here ; Seing if what is said touching that fundamental point hold , this will not endure much debate : Yet because Mr. Baxter in his Apologie against Mr. Blake § . 11. is pleased to tell us , that Faith , which is the Iustifying condition , is not terminated on the Righteousness of Christ : And that it is a meer fancy & delusion to speak of the receiving a Righteousness , that we may be justified constitutive thereby , in such a sense , as if the Righteousness were first to be made ours , in order of nature before , our Iustification , & then justification follow , because we are Righteous . But , sure , this eyeing of , laying hold on , and leaning to the Righteousness of Christ , holdeth clear correspondence with the experience of the Children of God , not only at their first Conversion , when delivered from under the Convictions of sin , and the terrours of the Law ; but even afterward , when exercised with new assaults of Satan , objecting unto them their Unworthiness , & Filthiness , and hence inferring their exclusion from the face of God : for then their maine quieting refuge is the Righteousness of Christ ; wherein they seek only to be found , acknowledging that in themselves , they are but sinners , and so rejecting their own worth & holiness , as too ragged to cover the shame of their nakedness , wherein they have the Apostle Paul going before them Phil. 3 : 8 , 9. ( which may also serve , for a scriptural proof and ground of the truth in hand ) He rejected all these things , wherein sometime he gloried , and he did now ( even long after his Conversion , while a prisoner at Rome & after all his great Labour & Paines in spreading the Gospel ) count all things ( nothing is here excepted ) but loss ( saith he ) for the excestency of the knowledge of Christ Iesus , my Lord , for whom I have suffered the loss of all things , & do count them but dung . that I may win Christ , & be found in him , not having mine own Righteousness ( it is nor good that Mr. Baxter should carp at Writters & Preachers , for speaking & teaching after this manner , as he doth Cath. Theol. Mor. Works § . 176. ) which is of the Law ; but that , which is through the faith of Christ , the Righteousness which is of God by faith . This saith ●early , that in order to Justification before God , faith laith hold on a Righteousness , which is of God , and which is had by the Faith of Christ. And this Surety-Righteousness of Christ , is that which can only prove sutable unto the case of a wakened sinner , pressed with the guilt of sin , and seeing justice armed against him , stopping his way to life , because of his Un-righteousness . What can be more welcome unto such a sinner , than the newes of a Righteousness , and of having Christ to become the Lord his Righteousness , as made of God Righteousness ? And what can his faith grippe to more earnestly , than to this Righteousness , that he may be covered therewith , and think with joy of appearing before God ? How else shall he think to be justified by God , who is just , even when the justifier of a beleeving sinner . He knoweth , that God is Righteous , and will not acquit the guilty ; and therefore he must have a Righteousness , that he may be in case to stand before the Righteous God : So that he can have no peace , till by faith he have interest in the Surety-Righteousness of Jesus Christ ; for he knoweth , that he hath none of his owne , and that there is none any where else to be had . And further , this way doth exceedingly serve to demonstrate , upon the one hand , the Righteousness of God , who will not Justifie without a Righteousness , or one that hath no Righteousness ; and upon the other hand , it commendeth the riches of the free Grace & Mercy of God , when the sinner seeth , how free Love hath provided such an alsufficient Remedie , a Righteousness against which , no exception can be made , and a Righteousness , under the wings of which , he may saifly hide & shelter himself & being covered with which , he may rest confidente of acceptance , and so may with full peace of mind rest here , and relye upon it . As also it serveth exceedingly to abase man in his own eyes , and to make him for ever keep a low saile , and walk humblie before this God , and give Him the Glory of all . Hence this Righteousness is called the Righteousness of Faith , or of Christ beleeved in , and laid hold on Rom. 4 : 13. & the Righteousness of God , which is by faith of Iesus Christ Rom. 3 : 22. Phil. 3 : 9. & a Righteousness through the faith of Christ , ibid. All which & the like expressions do manifestly say , that faith laith hold on a Righteousness , even on the Righteousness of God. And this Righteousness is said to be unto all , & upon all them that beleeve Rom. 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And imputed , or reckoned upon their score . Rom 4 : 24. Mr. Baxter in the forecited book Cath. Theol. § . 131. saith that the meaning of this Rom. 4 : 24. is no more , but that God reputeth , or judgeth us Righteous . But how can he repute us Righteous , unless we have a Righteousness , either of our own , or from some other : of ourselves we have not a Righteousness , unless he account beleeving all our Righteousness , against which we have said enough above ; and the very words of the text will not admit of this glosse , as was also shown above . If it be the Righteousness of Christ , who was delivered for our Offences , and was raised againe for our Justification vers . 25. then it is fit object for faith to lay hold on , it being Christ's Surety-Righteousness , or the Righteousness , which he performed & wrought out , when he was delivered for our offences ; and which was publickly declared to be accepted , when he was raised againe for our Justification . And whatever Mr. Baxter think , this is , and must be so far made our owne , through the gracious Imputation of God , that the Righteous God , whose judgment is to according to truth , may pronunce us Righteous , and accept of us , as such . But saith he , Imputing Righteousness to us , is a consequent act ( after faith ) of God as judge , and not an antecedent donation ] Yet it is such a consequent act of God , as necessarily presupposeth God's free antecedent Donation : for it is God's reckoning that Righteousness upon the beleevers score , in order to the Justifying of him thereupon ; and because this Righteousness must be given , we not having it of ourselves , there must a free donation antecede , and this groundeth Faiths accepting thereof , and receiving of it . And himself immediatly before this , saith , that God , giving us all the effects , or Salvation merited , in it self properly , is said also not unfitly to give us the merit or Righteousness , which procured them , that is , as it was paid to God for us , to procure them . And if so , why doth he inveigh so much , in the foregoing pages , against the orthodox doctrine of Imputation ; seing he cannot but know , that they do not say , that God doth give us the very habits of holiness ( as he speaketh there ) which were in Christ , nor the transient acts which he performed , nor the very sufferings which he under-went , nor the Relation of Righteous Satisfactory & Meritorious , as it was that numerical relation , which immediatly resulted from Christ's own habits , acts and sufferings : They dreame of no such Translation of accidents . But only say , that seing ( as Mr. Baxter here & elsewhere saith ) this satisfactory Righteousness was paid to God for them , and accepted of God , as a compleat & Satisfactory Righteousness , they by faith coming to be united unto Christ ( according to the way & methode , which the Lord hath wisely condescended upon ) have an interest in that Satisfactory Righteousness , as legally made over unto them , and therefore have the benefites purchased thereby ; as when a stranger , who was not under the Obligation , cometh to pay the debt of a debtor lying in prison , the payment must in Law sense be made , and accounted the debtors , or put upon his score , and received upon his account , ere he can therefore be relieved out of Prison . But in the fore-cited place against Mr. Blake he maketh this Righteousness & Remission all one thing : And indeed if it were so , it could not belong to the Object of Faith , other wayes , than as an end , intended to be obtained thereby . But to us Remission is a benefite purchased by this Righteousness , and followeth upon our having interest therein through Faith , according to the appointment of God : a Pardoned man , as such , is not a Righteous man. But he tels us there , that our divines of the Assembly do perfectly define justifying Faith to be , a receiving & resting on Christ alone for Salvation , as he is offerest in the Gospel . It is of dangerous consequence to define justifying faith to be the receiving of justification , or Righteousness . Ans. Here we have Justification & Righteousness made one and the same , which with me , differ as Cause & Effect ; our divines of the Assembly give a more full definition or description of Justifying Faith , in the Larger Catechisme , and there tell us , that thereby the convinced sinner receiveth & resteth upon Christ , & ( N.B. ) his Righteousness therein ( i.e. in the Gospel ) held forth , for pardon of sin , & for the accepting & accounting of his person Righteous in the sight of God for Salvation . And if Mr. Baxter would say so much , as is here , this debate would be at an end , and yet I finde not this among his exceptions , against that Catechisme , in his Confession . And when our devines mentione this Receiving & Resting upon Christ's Righteousness , they make not Justifying Faith to be a receiving of Justification ; but the one a cause of the other : And he addeth a little thereafter , ( which is considerable to our present purpose ) That receptio Ethica activa of justification , or of Righteousness ( for they are both one thing with him ) goeth before Iustification , as a small & secondary part of condition , it being the accepting of Christ himself , that is the maine condition : And we never spoke of the receiving by Faith of Christ's Righteousness , as exclusive of the receiving of himself . He tels us next . That Christ's Satisfaction or Redemption ( solvendo pretium ) & merit , cannot properly be received by us ; for they are not in themselves given to us . We grant the price was payed to God , but it being payed to God for us , it may be imputed to us , and reckoned upon our score ; and we may that way receive it by faith , and Lean our soul upon it , to the end , that the fruit of it may be given to us . And likewise he granteth ibid. that justifying faith doth as necessarily respect Christ's satisfaction & merit , as it doth our Iustification thereby procurea . If he will grant , that Justifying Faith respecteth Christ's Satisfaction & Merite , as the Cause , in which we are to have an interest , and under which we must refuge our selves , and upon the account of which we are to be accepted of God , and accounted Righteous in his sight , all is granted that I desire . But his following exceptions are founded upon a manifest mistake of his own , taking this Righteousness , whereof we speak , and Justification , for one and the same thing : for he saith . To say therefore , that the justifying act of faith , is only the receiving of Christ's Righteousness , or of Iustification , is to exclude the receiving of Christ himself , any way , even to exclude him as Satisfier from the justifying act : & to exclude from that act his Redemption by Bloudshed , Satisfaction & Merite . The mistake here is palpable : for we look on Righteousness , which faith receiveth , as the Cause , and on Justification as the Effect : when this Righteousness of Christ , the causa proca●arctica of our Justification , is received by faith , it is impossible , but Christ himself must be received as a Satisfier : his Redemption , Bloudshed , Satisfaction & Merite , cannot be excluded ; for therein was the Righteousness , which faith laith hold upon , in order to Justification . He addeth for confirmation , for if it be only the receiving of Righteousness , that is the justifying act ; than it is neither the receiving of Christ himself , nor yet the acknowledgment of his Satisfaction & Redemption by his blood . But this is nothing but what was said , repeated againe , Neither do we say , that the Justifying act of Faith , as it is called , is a receiving of Christ's Righteousness , as distinct from himself : nor is it imaginable , how Christ's Righteousness can be received , without the acknowledgment of his Satisfaction , and of the Redemption by his blood . How he can say , that Christ's Righteousness & our Justification , are but one and the same thing , I do not understand , when as he saith himself ▪ Cath. Theol. of moral works Sect. 13. n. 208. that our first constitutive justification ( which is it whereof we are here speaking , to wit , that by which a soul is brought from an Unrighteous to a Righteous State , as he speaketh , n. 207. ) is in its nature a right to impunity & to life , or glory . Now sure , this Relation , or Relative state is one thing , and the Righteousness of Christ , the ground & meritorious cause thereof is a far other thing . And when he saith Apologie ag . Mr. Eyre . § . 4. that he is well content to call Christ's Righteousness of Satisfaction the matter of ours , and that the imputation of Christ's Righteousness , taken for Donation , is the forme of Constitutive Iustification , & that sentential adjudication of Christ's Righteousness to us , is the forme of our sentential Iustification . That Faith in order to Justification doth in a special manner , eye the Righteousness of Christ , is clear from Esai . 45 : 24 , 25 , Surely shall one say , in the Lord have I Righteousness ; & then followeth . In the Lord shall al● the seed of Israel be justified . This truth is also clearly held forth , when faith in the matter of Justification , is called faith in Christ's blood Rom. 3 : 25. for when faith laith hold on the bloud of Christ , it cannot but lay hold on his Surety-Righteousness , whom God set forth to be a Propitiation ; and in & through whom there was a Redemption wrought vers . 24. for this hlood was the Redemption-money , the price payed , in order to Redemption . 1. Pet. 1 : 18 , 19. And the blessedness of Justification is through the Imputation of Righteousness , without our works Rom. 4 : 6. and therefore faith , in order to the obtaining of this blessedness , must eye and relye upon this Righteousness which is the Righteousness of him , who was delivered for our offences and was raised againe for our Justification vers . 25. where we may also observe a manifest difference betwixt this Righteousness , ( which consisteth in his being delivered for our offences ) and our Justification ; the one being the Cause ( as was said ) & the other the Effect . Moreover , this same truth is clear from R●m . 5 : 17. where we read of the receiving of the gift of righteousness , which is by faith , and that in order to a reigning in life by one Jesus Christ : where also we see a difference put betwixt this gift of Righteousness & Reigning in life ; which is also more cleare , in the following vers . 18. Even so by the righteousness of one , the free gift came upon all men unto Iustification of life : this righteousness of one , to wit , one Jesus Christ , is the Cause , and the Iustification of life , is the Effect : And further this difference is againe held forth . vers . 19 , 20 , 21. Our being made Righteous is different from the obedience of one Christ Jesus ; and by the Imputation of this Obedience to us , do we become Righteous , as our being made sinners is different from Adam's act of Disobedience ; and we are made sinners by the Imputation of it to us . And as sin & death are different , when it is said , that sin hath reigned unto death ; so Eternal life is different from Righteousness , when it is said , so might grace reigne through righteousness unto eternal life . We need say no more of this , seing it clearly followeth , from what was formerly at length confirmed ; to wit , That justification is by the Righteousness of Christ imputed . CHAP. XXXIV . Faith in Justification respecteth not in a special manner Christ , as a King ; but as a Priest. MR. Baxter did long ago in his Aphorismes tell us ; That the Accpting of Christ for Lord , is as essential a part of Iustifying Faith , as the accepting of him for our Saviour ; that is , as he explained himself , That faith , as it accepteth Christ , for Lord & King , doth justifie . And this was asserted by him , to the end , he might cleare & confirme how Sincere Obedience cometh in with Affiance to make up the Condition of Justification ; for his Thesis LXXII . did run thus . As the accepting of Christ for Lord ( which is the hearts Subjection ) is as essential a part of Justifying Faith , as the accepting of him for our Saviour ; So consequently , sincere obedience ( which is the effect of the former ) hath at much to do in justifying us before God , as Affiance ( which is the fruit of the later . Hence the question arose , and was by some proposed thus ; Whether faith in Christ qua Lord , be the justifying act : or , whether the Acceptation of Christ , as a Lord , and not only , as a Priest , doth justifie . And Mr. Baxter in his Confess . p. 35. § . 13. saith , that it is not only without any ground in God's word , but fully against it , to say , that faith justifieth only , as it apprehendeth Christ , as a Ransome , or Satisfier of justice , or Meriter of our Iustification ; or his Righteousness as ours ; & not as it receiveth him , as King , or as a Saviour from the staine & tyranny of sin . I have shewed before , that the moving of this question , is of little use , in reference to that end , for which , it seemeth , it was first intended , to wit , to prove , that Sincere Obedience hath as much to do in Justification , as faith , or Affiance hath ; where I did shew the inconsequence of that consequence . That because Justifying Faith receiveth Christ , as King ; Therefore Obedience is a part of the Condition of Justification , yea , or therefore a Purpose , or a promise of Obedience is a part of the Condition of Justification . So that , in order to the disproving of that Assertion , that maketh obedience , or a Purpose , or a promise of obedience , an essential part of the Condition of Justification we need not trouble ourselves with this question : Yet , in regaird that the speaking to this may contribute to the clearing of the way of Justification by faith , ( which is our great designe ) we shall speak our judgment there anent . And in order thereunto , several things must be premitted . As 1. The question is not , whether Christ , as a King , belongeth to the compleet & adequate object of that faith , which is the true & justifying faith : for this is granted , as was shown above , this faith , being the same faith , whether it be called True Faith , or Saving Faith , or Uniting & Covenanting faith , or Justifying faith , it must have one & the same adequate Object . 2. Nor is the Question , whether Faith in order to Justification , doth so act on Christ , as a Priest , as to exclude either virtually , or expresly , the consideration of any other of his offices , or of Christ under any other of his offices : for under whatever office Christ be considered ; when faith acteth upon him , whole Christ is received , and nothing in Christ is or can be excludeth ; So that there is no virtual exclusion ; nor can there be any express exclusion of any of his offices , when he , under any other of his offices is looked to a right & received ; for such an exclusion would be an open rejection of Christ , and no receiving of him . 3. When we speak here of receiving of Christ , as a Priest , or in respect of his Sacerdotal Office , it is all one , as if we named his Sacerdotal work , or what he did in the discharge of that office , offering up himself a Satisfactory Sacrifice , and giving his blood , and life for that end , and suffering inwardly & outwardly , what was laid upon him by the Father , in order to the making of full Satisfaction to justice , and paying our debt , by his Righteousness Active & Passive . 4. Nor do we , when we speak of Faiths acting on Christ , as a Priest , so limite & restrick the same unto his Sacerdotal work , as to exclude any thing , that is presupposed thereunto , concomitant thereof , consequential thereunto & depending thereupon , or is necessarily requisite unto the effectual application of the same unto our Justification & Advantage . When therefore it is said , that in Justification , faith eyeth in a special manner the Sacerdotal office & work of Christ , there is no exclusion of the Consideration of that fountaine Love , Grace , & favoure of God , whereby Christ was given unto the chosen , and appointed to be their Priest , and to make Satisfaction for them : Nor of his foregoing Incarnation , Obedience , Resurrection , Asctnsion &c. nor of other thlngs that are necessarily requisite hereunto , for all these are necessarily herein included . 5. When we speak of the Souls acting faith , in order to Justification , we do not suppose , that at that time , the troubled soul can have no other end or designe before his eyes ; nor be troubled with no other evil , or with the thoughts thereof , that he would be delivered from ; and so in order to getting help therein , and a remedie thereof , cannot eye some-thing else in Christ , answering & suiting the same : for a Sinner in that case , may be troubled with the sense of the great Unbeleef & Hardness & Impenitency of his heart , the Unholiness of all his wayes , his Blindness & Ignorance ; as well as with the sense of his Guilt , and of his being under the Curse ; and so may & must be supposed , in coming to Christ for reliefe , to eye in a special manner , that in Christ , which is answerable to these his Necessities : And in this respect , a Sinner may be said to go to Christ , as a Prophet , and as a King , as well as to him , as a Priest ; But in reference to these evils , they are not said or supposed to go to Christ , for Justification ; for that respecteth merely their state of Sin & Guilt . 6. But the real question should be , what is the special & practical meaning of these words , we are justified , or live by faith : and to this end , the true Question is , what special way doth faith act on Christ ( for it is here presupposed , that Christ must be the Object of Justifying Faith ) in order to the sinners Justification ? or what is that in Christ , that faith specially eyeth , and carrieth the soul out unto , when Justification before God is only designed ? Or when the wakened sinner is earnestly desireous of delivery from the Guilt of sin & from the Curse of God , and of enjoying the Favour & Reconciled Face of God , whether he is to apply himself by faith unto Christ , as King , or unto Christ , as a Priest & to what he did as a Priest , for the reliefe of sinners ? In answere to the Question thus proposed , I say , That the wakened sinner , in that case , while seeking reliefe from sin & guilt , and from the curse , by Absolution & Justification , in the sight of God , in compliance with the Gospel methode & designe , making Justification to be by faith , & in obedience to the Gospel command , saying , Beleeve & be justified , is to act faith in a special manner on Christ's Mediation & Satisfaction ; & to betake himself to Christ as a Priest , and rest on him & on what he di● as a Priest , that is , on his death , Bloud , and Satisfaction . This is it , which others call the justifyinh Act of Faith : or that special act of faith , required in order to Justification . Though what was said in the foregoing Chapter to prove , that Christ's Righteousness is the Object of Justifying faith , may serve for confirmation of this ; Yet we shall , in short , lay down these grounds of proof , and First Several Scriptnre-expressions , where Justification is spoken of and cleared in its causes , shew and pointe forth what is , which faith should specially eye , and be employed about , in order to the interesting of the soul in this benefite : such as 1. Rom. 3. 24 , 25. Being justified freely by his grace , through the Redemption that is in Iesus Christ ; whom God hath set forth to be a Propitiation , through faith in his blood . Here , as justification is said to be brought about & effect●at through the Redemption of Christ , who was a Propitiation , & this respecteth only his Priesthood ; so the special object of faith , in this affair ' , is expresly said to be his Bloud , through faith in his blood , to tell us , that all such , as would have interest in this Privilege of justification , must by faith eye the Propitiation , the Bloody Sacrifice of Christ ; And by blood we finde it oft said , that Remission of sins is had Col. 1 : 14. Ephes. 1 : 7. Mat. 26 : 28. and not without it . Heb. 9 : 22. 2. Rom. 4 : 24 , 25. - to whom it shall be imputed , if we beleeve on him , that raised up Iesus , our Lord from the dead , who was delivered for our offences , & was raised againe for our Iustification . As justification , here is held as procured & brought about by Christ , as a Priest , for as such , was he delivered for our offences , and as such was he raised , or brought out of prison , so faith here , even when acting upon God , yet it is with a special relation to Christ's Priesthood , or to his Satisfaction ; for it is a Beleeving on him , that raised up Christ Jesus , our Lord , from the dead , that is , in God as declaring he hath now received full Satisfaction from the Cautioner Christ by bringing him out of prison ; & consequently in that Satisfaction given by Christ , wherewith the Father is now well pleased . See also Rom. 10 : 9. 3. Rom. 5 : 9 , 10. Much more then being now justified by his blood : for if when we were enemies , we were reconciled to God by the death of his Son &c. As the way is here pointed out , how justification & Reconciliation was effectual by Christ , to wit , by his Bloud & Death , or by what he did & suffered as Priest & Cautioner ; so accordingly is our faith directed to look , in order to a partaking of this Justification & Reconciliation , especially when this is so clearly & expresly explained to us . 4. Rom. 8 : 33 , 34. - It is God that justifieth - It is Christ that died , yea rather that is risen againe , who is even at the right hand of God , who also maketh Intercession for us . All which grounds of justification belong to his Priestly Office. And , if these be here laid down for grounds of Comfort & Assurance unto Beleevers , to fottifie them against all Assaults of the Accuser of the brethren , and against all Accusations , or Condemnations of men or devils ; sure , the way is also pointed out , how faith should act , in order to their being brought into a state of justification . 5. 2. Cor. 5 : 19 , 21. To wit God was in Christ reconciling the world unto himself ; not imputing their trespasses unto them for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . The way how Reconciliation was brought about , is here set down , to the end the ministrie of Reconciliation , mentioned vers . 18. and whereby persons are beseeched to be Reconciled vers . 20. may be understood , and such as are called upon may know in special what to do , in order to be reconciled , to wit close with him , and be in him , and be united to him , who was made sin , for sinners , that they might be clothed with a sufficient Righteousness in him : so that this points out Faith 's eyeing Christ , as such a Cautioner , having the debt of sinners imputed to him , and becoming a Sacrifice for sin . 6. Gal. 2 : 16 , 20. - We have beleeved in Christ , that we might be justified by the faith of Christ. And what he did , when he thus beleeved in Christ , that he might he j●stified , he plainly tels us vers . 20. saying I am crucified with Christ : thus he wan to the life of justification ; by eyeing Christ on the crosse , making satisfaction unto justice , and assenting unto that way , & acquieseing in it , & resting & relying upon it . And in the same vers . he tels us , that his faith by which he lived , was on the Son of God , who have himself for him , that is , unto death . 7. Gal. 3 : 11 , 13. The just shall live by faith . This is the Text we are upon , and we have cleared how this life here mentioned is the life of justification ; But what is the speciall object of this faith , in order to justification ? That is clearly enough pointed to vers . 13. Christ hath redeemed us from the curse of the Law , being made a curse for us . It is Christ , & Christ as Redeeming from the Curse of the Law , & that by being made a curse for us ; which only looks to his Priestly office . 8. Phel . 3 : 9 , 10 , 11. Paul was desireous to be found in Christ , & to be partaker of his Righteousness alone , which was by faith ▪ But what was it in Christ , that the eye of his Faith was mainly fixed upon ? He sheweth that vers . 10 : 11. That I may know him , & the power of his resurrection , & the fellowship of his Sufferings , being made conformable to his death &c. Christ's Sufferings , Death & Resurrection were most in his eye . 9. Ioh. 3 : 14 , 15. And as Moses lifted up the serpent in the wilderness , even so must the Son of man be lifted up , that whosoever beleeveth in him should not perish , but have eternal life . The special object of faith here is Christ , as lifted up , that is , as Crucified . Ioh. 12 : 32 , 33. It will not be sufficient for weakening of these reasons , to say . That none of these conclude , that faith in order to Justification , eyeth Christ as a Priest only : for ( 1 ) They sufficiently prove , that faith in this matter of Justification goeth to Christ , as a Priest , and eyeth his Sacrifice , Bloud & Redemption through his death ; and we are called to prove no more , because it lyeth upon those , who are of another judgment , to shew us from Scripture , that Faith , in order to the obtaining of justification , acteth on Christ's Kingly office , & receiveth him , as Lord. ( 2 ) We know what outcryes Papists make against the like Arguments of Protestants for justification by faith , because it is not said , we are justified by faith alone . ( 3 ) Though the Scriptures do not as plainly say , that faith in justification doth not in an especiall manner eye Christ , as King & Prophet ; as it saith , we are not justified by works ; Yet we are bound to follow the light of the word , and to regulate our conceptions , by what we finde there expressed , & if we finde not any mention made of faith in Christ's command or Government , or the like relating to his Kingly office , as we heare of Faith in his Blood & the like relating to his Priestly office , we may saifly judge , that the one , being so clearly mentioned & so frequently , is a denying of the other , that is never mentioned . Secondly . The very case & condition , wherein such are , who are desireous justification , may cleare this : for they are now awakened , & made to see their natural state of death , wherein they are under the sentence of the Law , under the Curse & Malediction of God : And therefore the thing , which their soul now seeketh after , is a sutable Reliefe , something that may answere this case and may prove a fit Reliefe to them thus imprisoned , & in chaines , because of their Debt & Transgressions : And therefore , as all Reason requireth ; so experience proveth , that these wakened sinners seek after the Satisfaction through the Death & Merites of Christ , that they may have an Interest therein , and the benefite thereof , to the quieting of their souls ; They lay hold on the Sufferings of Christ , that they may be hid in his wounds ( as it were ) that so they may be healed by his stripes ; and have a Righteousness , under which they may with confidence stand , and appear before God ; They become crucified with Christ , sweetly acquiesceing in , resting satisfied with , contentedly accepting of , and confidently resting & relying upon , his Merites , his Death , his Payment & Sntisfaction 〈◊〉 justice . Seing then , that this ( as experience proveth ) is the way , that pursued souls take , to refuge themselves under a Crucified Christ , to flee to his Death & Merites , this , or Christ as a Priest dying & paying the debt , must be the special Object of the Faith of an hunted soul , panting after justification , or freedom from Condemnation . Thirdly , Christ's other Offices , as his Kingly , or Prophetical office , do not hold him forth , as immediatly sutable unto souls under this pressure ; nor is there any thing properly belonging to these offices , that promiseth immediat Reliefe unto a Soul , in this case , seeking after Reconciliation with God , & Pardon of sinners , which is only had by Christ's Death & Bloud Rom. 5 : 9 , 10. & 3 : 25. Ephes. 1 : 7. Col. 1 : 14. Christ by his Kingly or Prophetical office , doth not act towards God , in the behalfe of sinners , but by his Priestsly office he doth Heb. 5 : 1 , 5 , 6 , 7. And it is after this , that poor sinners , pursued with the sense of wrath , do seek , & this can only give present & futable Reliefe . Fourthly . The Faith of Beleevers under the sense of sin & guilt , under the Law , was thus led to act on the promised Messiah , when he was typified unto them by their Sacrifices , & they were to put their hands on the head of the Sacrifice , thereby , rolling their sin & guilt upon the Sacrifice , or on Him rather , who was the true Sacrifice , represented by these outward Sacrifices , & thereby professing their Faith in Him , as the only Satisfying Sacrifice , that could make Atonement , & Pacifie an angrie God , & deliver them from wrath . Fiftly , Christ is held forth , as having taken an these different offices , and as to shew his being a full & compleet mediator , able to answere all our necessities , and ●s authorized to give forth sutable reliefe ; so to instruct us how 〈…〉 , & to act faith upon him sutabl●e , with hope & confidence , Therefore as he is a King to subdue Enemies , the faith of his people is to act upon him , as such , when they would have their spiritual Enemies subdued ; & as He is a Prophet to teach , the faith of his people must act upon him , as such , when they would have Light , Counsel & Direction ; so , as He is a Priest to Die , Satisfie , make Atonement , Reconciliation & Peace , their Faith is to act upon him , as such , when they would have Guilt removed , & Peace made up betwixt God , & their souls . Sixtly . The end & designe of asserting Christ , as King to be as specially the Object of Faith , in Justification , as is Christ , as Priest , may sufficiently render it suspicious ; for it is , as we touched above , to bring-in our Obedience , as distinct from Faith , or as included in it , to be the Condition of Justification , the same manner of way , that Faith is : though , as was cleared above , the consequence will not be fou●d good . The reall question here ( as is well observed by others ) is not , whether any thing of Christ , ● to be excluded from being the Object of Justifying Faith. But what , in and of our selves , under the name of Receiving Christ as King , is to be admitted to share with Faith , in its place and interest , in our Justification ? Seventhly . To say , that faith acteth , in order to justification , in as special a manner , on Christ as a King , as on Christ as a Priest , is to alter the Nature , Use & Ends of Faith , in this work & to give it the Place & Power of a proper potestative condition , as it is a vertue & work of ours ; & not to look upon it as bringing all sutable supplies , in a distinct manner , from Christ , as was shown above : and this is but sutable to that alteration of the Nature of the New Covenant , that is made by the asserters of this , whereby it is of the same specifick nature with the Old Covenant of Works ; as if it were no more , but a new Edition thereof , with some alterations , as to the Conditions . Let us now see , what Mr. Baxter saith to the contrary , in his Catholick Theol. p. 2. of moral works Sect. 7. p. 55. &c. He tels us ( n. 105. ) That to be justified by faith in Paul's sence , is all one as to be justified by becoming Christians . Ans. We grant , with him , that to be a Believer , a Disciple , and a Christian , are all one , in the Gospel sense , & that by the same Faith , by which one is justified , he is a Christian also : but this proveth not , that Faith , in order to justification , acteth not , in a special manner , on Christ , as a Priest ; and we have found , how Paul both in his Doctrine , and in his own Practice , explaineth the acting of Faith in Justification . This may serve for an answere also to what he saith ( n. 106. ) to wit , that the faith , by which we are justified is essentially a beleeving fiducial consent to our Covenant relation to God the Father , Son & Holy Ghost : for we grant , that it is but one & the same Faith , which doth all this , but yet this Faith may be conceived , as acting in a peculiar manner in order to justification . We grant also , that it is the same faith , by which we have Right to the benefites of the Covenant , & by which we are justified ; Yet we say , that in order to Justification , that same Faith , which receiveth whole Christ , and thereby a Right to the benefites of the Covenant , acteth in a peculiar manner on Christ , as Priest , in order to Justification . He tels us next ( n. 108. ) That the faith by which we are justified , hath God the Father for its object , as essentially , as Christ the Saviour . Ans. And we do not deny God the Father to be the Object of that Faith , by which we are justified . And will he say , that Faith in God without Christ will justifie a sinner , or that there is any beleeving in God the Father now , without beleeving also in Christ ? The places he citeth Ioh. 17 : 3. & 13 : 1. shew the contrary . Adam's Faith indeed was such before the fall ; but our Faith now must be of another kinde . It is to as little purpose for him to say ( n. 109. ) That it is as essential to this faith to beleeve in Christ , as the Purchaser of Holiness & heaven , as to beleeve in him , as the purchaser of pardon : For he purchased all as a Priest , & not as a Prophet or King & when faith acteth on him , as a purchaser , it acteth on him , as a Priest. But he addeth . And to beleeve in him , as the Teacher & Ruler of the Church , as to beleeve in him , as the justifier of beleevers . True because beleeving in him , as a Ruler , & beleeving in him as the justifier of beleevers , are both to beleeve in him , as a King : And this is not the thing that is denied , Beleeving in Christ , as the justifier of beleevers , is not the same with beleeving in him , as a Priest , in order to justification , which is the thing , he should have said here , if he would have spoken to the purpose . What he saith ( n. 110. ) concerning Faith's being the act of the whole soul , & having for its object God , the Father , Son & Holy Ghost & in Christ , all that is essential to him , as a Saviour , was granted , & asserted also by us formerly : but it maketh nothing to our present question . He tels us ( n. 111. ) That to say , that some one only of these parts of Christ's office , as they are conceptus inadaequati of a Saviour , is the only object of justifying faith or that by beleeving in Christ , as our Teacher & Ruler , as well as Priest , & as a Iustifying judge , as well as a justifying Sacrifice , and as a fulfiller of the Law , is to ●xpect justification by works , as Paul denyeth it . This is a vaine distinguishing , a falsifying the doctrine of Faith & Iustification , a departing from the Scripture simplicity by corrupting seeming subtility , & one of those humane Inventions , which have wronged the Church . Ans. These , are but angry words , & carry with them no force of reason : And who is most guilty of vaine distinguishing & of falsifying the doctrine of Faith & Justification &c. he , or such as he opposeth in this matter , indifferent persons are at freedom to judge : And whether his new Doctrine , or the old , which he so violently , in all his writtings , oppugneth , hath more of seeming subtility in it , to the wronging of the Church , in its peace & quiet , every one may judge by the effects . But as to the matter in hand , he may know ( 1 ) that there is a difference betwixt saying , that some one only part of Christ's office is the only object of justifying Faith ( as he here speak ) & sa●ing ; that faith ( whose adaequate object is confessed to be as large , as he himself doth make it ) in order to a souls justification , acteth in special manner on Christ as a Priest , not excluding Christ as a King , or as a Prophet , but rather including whole Christ , according to the manner above mentioned , ( which is the thing we say . ) ( 2 ) Where readeth he of Faith in Christ ( in order to justification ) as our Teacher , or Ruler or Justifying judge , or justifying Sacrifice ? He should remember what he said ( n. 107. ) when speaking against the Phrase justifying faith , & faith justifying us , as being humane , & not Scriptural at all . ( 3 ) Indeed beleeving in Christ as Teacher & Ruler &c , in our sense , cannot inferre justification by works : but he knoweth , that it was for this end , to bring Works in with Faith , as equal Conditions , or parts of one Condition of Justification , that this new question was stated by him , in his Aphorismes ; And whether such doctrine be consonant to Paul's or not , we have seen in part above . He addeth ( n. 112. ) That it is but the same deluding subtilty , & vaine curiosity , playing with deceitful words , to say , that we are justified by faith , quatenus recipit Christ justitiam , as it beleeveth in Christ's Sacrifice & perfect obedience only ; & not as it beleeveth in him , as Teacher & Ruler , Sanctifier , judge . when the Scripture saith no such thing at all , but simply maketh faith in Christ , ( supposing faith in God the Father ) to be that , by which we must be justified . Ans. We minde not to be startled at his bold & angry expressions , for we meet with them so oft . Whether the Scripture warrandeth us to say , what we have said , or not , the Reader is at liberty to judge , from what is said . And we have nothing here yet said by him , to prove , that we are justified by Faith in Christ , as Teacher , or Ruler , which is it we are looking for here . More of this Stuffe we have ( n. 113. ) This distinction ( saith he ) is founded on another falshood supposed , which is that the effects of all Christ's saving works , are as distinctly to be ascribed to Receiving acts of faith , as they are to the the several procuring acts of Christ , the object of Faith , which is another corrupting addition to God's word . Ans. Who it is that saith so , as to all the several effects , I know not ; Nor do I see any necessity to say so ; as to some , & in special , as to Justification , we but follow the Scripture , going before us , as is shown . And we make no addition ; but he is the man , that is singularly guilty of adding to God's word , in this pointe ; for he saith , that faith , in order to justification , acteth not only in a special manner on Christ , as Priest ( which is the truth , we say , and owne with the Scriptures ) but also on Christ , as a King , and as a Prophet , & as a judge ; & yet giveth us us not one passage of Scripture to confirme this , but thinks we must be satisfied with his assertions , subtile distinctions , vaine & curious expressions , answering his own Philosophical Notions , with which he seemeth to be much taken , and we very little . What followeth there , I have nothing to do with . He hath a large discourse of various Receivings ( n. 114. 115. ) to what purpose , as to the business , we are now upon , I do not well see ; yet let us see , how he endeth it , God's Covenant ( saith he ) doth give us Christ & life , that is , Iustification , Sanctification , & Glorification , in title or right , in one gift , to be accepted by one entire faith , as the Condition ; not making at all , the order of the gifts & faiths respect to them in that order , to be any of the Ratio Proprietatis . Ans. ( 1 ) Will he not distinguish betwixt having of these benefites in Title or Right , & having them in possession ? He must , sure , or he must say , that beleevers are already perfectly Sanctified , and Glorified . ( 2 ) Will he say , that there is no more required to the actual Possession of Glory & full Sanctification , than here he saith is required unto the Title ? But it is like , he will comprehend under this Faith , all after Gospel-obedience ; But then , all this must preceed to justification &c. as well as to actual Glorification , & so none shall be justified , till they be Glorified , or he must admit of differences here . ( 3 ) As notwithstanding of what he saith here , he will , I suppose , grant that Faith hath a Further & special acting or manner of acting on Christ , in order to obtaining of Light , Life , Strength , and other things necessary in & for grouth in Sanctification ; so he may suffer us to say , that notwithstanding of this , Faith in a special manner eyeth & acteth upon Christ , as a Priest , in order to justification ; for there is no more inconsistency in the one , than in the other . The humane instances , whereby he thinks to make this plainer ( n. 116. ) do not help here . A wifes relation ( saith he ) is founded in her marriage consent . Now if he be a noble man , a rich man , a wise man , a good man , & they knew all this , & by knowing it were induced to consent , & are to have their proportionable benefites by his Nobility , Riches &c. Yet their Title to these benefites ariseth not from the act of their consent , as it respecteth these benefites distinctly , but meerly by consent unto their Relation . Ans. Notwithstanding hereof , when the woman is charged by her Creditors to pay her debt , her running to her husbands Wisdom , Nobility , & Goodness will not avail her ; but she must in a special manner run to his Riches & must from thence bring a Satisfactory payment unto her Creditors : And if he , whom she hath taken for her husband , hath already satisfied the debt , she is to instruct that before the judges , before whom her alleidging , that her now-husband is a great Noble man , and a most Wise man &c. will not avail . We grant also , that by Faith the Beleever is united & married unto Christ & hath thereby a Right , unto Him , & to all his Benefites , according to their necessity : Yet will the Lord have , that , in order to their actual justification , they shall apply his Merites , lay hold thereon , & as it were , produce the same in face of Court , as the only ground of their Discharge : as in order to their actual Glorification , he will have them doing many other things . In end ( n. 117. ) he tels us , that to say [ faith justifieth me , as it is the receiving of Christ's Righteousness , & not as it is the receiving of Christ , as a Teacher , Ruler ] &c. is a confounding or seducing saying . But as yet we have seen no strong reasons evinceing this to be such a seducing or confounding saying : but the contrary is apparent from what is said . Let us see why he judgeth thus . For ( sayeth he ) if it intimate , that faith justifieth us as an efficient cause , [ principal or instrumental ] it is false . But we have seen before , that faith may be considered here as an Instrument , & to say this , is neither to confound nor seduce : otherwayes all the Reformed , yea & his friend Iohn Goodwine have been Confounders & deceivers , & none but Mr. Baxter , with Papists & Socinians & some Arminians , are free of this charge . 2. ( saith he ) If it meane , that faith is the condition of justification , as it receiveth Christ's Righteousness only , it hath either one or two falshoods . We only say , that in order to the obtaining of justification , Faith acteth in a peculiar manner on Christ's Righteousness & Merites , & conceive that in this , there is neither one , nor two falshoods , 1. ( saith he ) if it mean that faiths receiving act is the formalis ratio conditionis , or that it justifieth not quà conditio donationis , but qua receptio justitiae Christ , it is false . Ans. We are not here speaking precisely of the formalis ratio conditionis , in such a Philosophical Notion : for we say , that Faith in order to Justification , receiveth Christ's Righteousness ; & that the Lord hath so appointed . Let Philosophers break their heads on these rationes formales , & the qua's & quae's ; we speak of this matter , so as every soul concerned may understand it . And then ( saith he ) 2. that [ only the Accepting of Righteousness justifieth us , that is , is the condition of justification ] is a falshood . This he should have proved to have been a falshood : but in all this discourse of this , we have had nothing like a proof , only confident Assertions , & that in great number . But in his Confession pag. 35. where he hath the same discourse for substance , he citeth several passages of Scripture , on the margine , as if they were confirmations of what he saith : And yet not one of them cometh home to the point in hand , as a short view may discover . For Col. 2 : 6. proveth what we deny not , to wit , that Beleevers receive Christ Jesus the Lord : We have shown above , that whole Christ belongeth to the Object of Faith that is Justifying : but we are here speaking of the special acting of that faith , in order to Justification . Psal. 2 : 12. only proveth , that such shall perish , as do not kisse & submit , to the Son & that kissing & submitting unto him , is required in order to being saved . Mat. 11 : 28 , 29. saith , that such as would have rest & ease , that is freedom from sin & misery here & hereafter , must come to Christ , & take his yoke upon them , & Learne of him : And in order to that particular rest & ease , had in Justification , we say also , that they must come to Christ , & take on his Righ●eousness , which is easie , though it seem a yoke to unrenewed Nature . Luk. 19 : 27. Proveth indeed , that such as will not have Christ to reigne over them , shall perish ; but doth ▪ doth not prove , that in order to Justification , Christ must be received , as a King Rom. 10 : 9 , 10. proveth , that faith eyeth Christ , as raised from the dead by God , ( which respecteth his Death & Sacrifice ) & that for a Righteousness , in order to the life of Justification ; which is what we say , Mat. 17 : 5. & Mark. 9 : 7. prove , what is not denied , to wit , that it is the will of God , that Christ his only beloved Son should be heard & obeyed , in all things . And Ioh. 10 : 3 , 4 , 9 , 27. only proveth , that Christ's sheep know & hear his voice : And who denieth this ? Ioh. 12 : 46 , 47 , 48. showeth , what benefites beleevers shall receive , & what shall be fall unbeleevers : but touch nor the point now in hand . Act. 2 : 30 , 33 , 34 , 36 , 38. Proveth , that Christ is indeed a King , & that all such , as would be saved , must receive him , as the exalted King. Act. 3 : 22 , 23 , 26. Proveth , that he is that Prophet , that was spoken of by Moses , & that he Died , Rose againe & sent forth the Gospel . to the end , that poor sinners might be turned from their iniquities : But there is nothing here to prove , that Faith , in its special acting , in order to justification , receiveth & layeth hold on Christ , as well as a Prophet , as on Christ , as a Priest. Act. 5 : 31. saith , that Christ is exalted to be a Prince & a Saviour , for to give Repentance to Israel & Remission of sins : but what is this to the question now in hand ? Ioh. 13 : 35. & 15 : 8. & 8 : 31. sheweth the genius , disposition , & kindly work of his disciples , to wit , to love one another , to bear fruite , & to continue in his word ; all which we willingly grant : Luk. 14 : 26 , 27 , 33. Evinceth , that right coming to Christ is inconsistent with a predominant Love to any terrene thing , how neer & dear so ever : But toucheth not the question now in hand . These are all the passages , he adduceth there , & none of them come neer the question . CHAP. XXXV . Faith is the only Condition on our part , of the continuance of justification . HAving spoken of Iustification , as to its beginning , or as to a Beleevers entering into that State of Life : & having spoken to some Questions for further clearing of the truth : We come to speak a word or two of the Continuance of this Privilege & State : That it is a continueing and permanent State , we have seen above . The Question then , that we have to discuss , is , Upon what termes & Conditions is this State continued ? or what is it , which the Lord requireth in order thereunto ? or whether any thing more be required of us for continueing this Relation than was at first required to the making of it ? that is , whether Faith alone , or Faith together with Works of sincere obedience , Mr. Baxter in his Confess , p. 47 , n. 40. tels us , that there is much more goeth to the continuing & consummating our Iustification , then doth at first to justifie us as to the condition on our parts , to be performed to that end : This Continueing of our State of Iustification , & Not-losing of it , he maketh one & the same , and that , which he requireth , as necessary unto the Not-losing or Continueing of this State , he maketh to be Sincere obedience , & many particular materials of that obedience , as to be humble , to forgive others , to confess Christ , & suffer for him , if called to it . That we may know both the State of the difference , & the Consequence thereof , we would premit these things . 1. It is readily & on all hands granted & yeelded unto , that there is an Holiness & Personal Obedience & Conformity to the Law , called for at the hands of all Justified persons , that are come to age : The denial therefore of what Mr. Baxter & others , that joyn with him , do here assert , cannot , with any shew of reason , be loaded with this foule inference , that hereby we cry down , or lay aside all necessity of Holiness , & of sincere obedience : for we still affirme that the Law is in force , & obligeth unto obedience , and that all such as are justified , have received a new frame & disposition of soul , inclineing them to obedience ; Yea & that they have now both peculiar Obligations unto Holiness , and also Advantages & Helps thereunto : They are his wormanship created in Christ Jesus unto Good Works , which God hath before ordained , that they should walk in them Ephes. 2 : 10. 2. Mr. Baxter tels us Confess . p. 102. that it is his strong opinion , & that he is confident of it , that no justified person shall ever lose his justification ; & that God hath promised to cause them persevere . This State then is not to be compared with other States , which are losable & changeable among men : nor can we with such freedome speak of Conditions of not loseing that , which is fully secured from all loseing ; as we may speak of the Conditions of keeping & Not-loseing that , which may be & oft is lost . We can not then speak of the State of Justification , as we do of Marriage betwixt man & woman : here there may be & are indeed Conditions required of each part , in order to the keeping up of the Relation , & they may be called Conditions of not loseing that Relation or Privilege : But as to justification , which is not so loseable , to speak of Conditions of not loseing it , may occasion Apprehensions in the mindes of men of its being losable . It were saifer then , in my apprehension , to enquire how or what way is this State & Relation continued ? or what is required on our part , in order thereunto ? then to enquire ? what are the Conditions of Not-loseing this State ? 3. Seing Mr. Baxter granteth Confess . p. 109. that no new sin destroyeth their State of Justification , nor maketh them cease to be God's reconciled Children , seing they are still united unto Christ , and have his Spirit , and have Faith & Repentance , ( at least as to the habit ) & ( pag. 129. ) That the habite of Faith & Repentance , which is ever in them , qualifieth them for present Remission of ordinary sins of infirmity , at least : And it is undeniable , that the Lord's Spirit preserveth them from such sins as are inconsistent with a State of Justification , or that make an intercision in that State , & consequently in their Adoption & Union with Christ : seing , I say , all this is granted , to what purpose is such a question as this here moved and stated , anent the Conditions of Not-loseing this state ? 4. The terme Condition here is taken in the same sense , that it was understood in , when the question was about the Condition of our first entry into the State of Justification : and so they must take it here for a proper legal antecedent Potestative condition : for if by condition here were meaned no more than a mere Consequent Evangelick Condition : the question only would be . What is the Lord's Way , Methode & Manner , how & by which he preserveth his own , in that State of Justification ? But , according to their acceptation of the word condition , the question really cometh to this , What that is , which beleevers betake themselves unto , & which they can , may , & should plead with God upon , for the continuance of their state , that is , of their Reconciliation unto , & Acceptance with God , of the Pardon of their sins , & Right to glory ? 5. The question is not , what is the Condition , or what is required on our part for keeping the sense & evidence of our justification in our own ▪ Consciences : many things may be useful herein , that yet cannot be called ▪ Conditions of the Continuance , or Not-loseing of Iustification : But the Iustification here spoken of , is that which is before God , whereby the Beleever is indeed brought into a State of Peace & Reconciliation with God , & hath obtained a Right unto the Inheritance of Life . 6. When we speak here of the continuance , or Not-loseing of Iustification , the Iustification spoken of must be that State or Relation , where into the Beleever is already brought : for that only can be said to be continued , while we are living , and that only can be said properly to be losed , or Not-losed , which a man hath : These seeme then to be two distinct questions , What is the Condition of our final Absolution in Iudgment ; & what is the Condition of the continuance of our justification here ; which Mr. Baxter seemeth to confound Confess . p. 83. as the Papists do confound their second justification with the last judgment , when they are pleading for works , being required as the causes thereof . 7. Though , as we have seen before , Iustification importeth more than Remission of sins ; Yet in this question of the Condition of the Continuance of Justification , the matter seemeth to be brought to this issue ; whether works of Obedience be the Condition of future Remission of sins , in the justified . And though these may be conceived of , as distinct questions , yet the clearing of the way of the Remission of future sins , may serve much to cleare the present Question ; for if it befound , that the same course is taken for Remission of future sins , that was taken at first , it will be manifest , that justification is continued upon the same termes , or in the same manner , that it was at first obtained , if properly we can speak at all of the Conditions of its Continuance . Having premitted these things , the Question is , Whether faith alone , or works alone , or faith with works , are the condition required on our part , for the Continuance , or not-loseing of the state of justification ? And I judge as faith alone was required at first , in order to justification , so that alone is to be called the Condition of the continuance of justification : or that the Condition both of our first installing in that state of justification , & of the Continuance of the Privilege , or of Beleevers continueing in that state , is the same grace of Faith. Yet these two things would be noted . 1. That though the first act of Faith in Christ , doth suffice to the entering of a soul into the state of justification ; Yet we do not meane , that that one first , solitarie , & numerical act sufficeth for all time coming , albeit it sufficeth for making up of the Relation , according to the appointment of God ; for the same Faith is to continue in its habite ; Yea & in its actings . So that we state not the Question so strickly , as Mr. Baxter seemeth to do , Confess . p. 47. when from the Continuance of the habite of Faith , & from the renewing acts of that Faith , required after the first act of Faith , he inferreth , that much more goeth to the continueing of our justification , than doth at first justifie us . But our question is about the addition of sincere Obedience which he there mentioneth . 2. When we suppose the Continuance of Faith , not only as to its habite , but as to its renewed actings ; we do not suppose , that the actings & Effects , or Concomitans of Faith afterward , are every way the same , with what they were at first ; so that we may also yeeld to this difference , & grant that some thing more may be requisite afterward , Particularly , in order to the Remission of some hainous sin , in the acting of Faith , or in the Effects or Concomitants thereof , at least as to measure , or outward significations , to wit , in Godly sorrow , Humiliation , Forgiving of others , Restitution , or the like ; & yet it will still remaine true , that justification is continued by Faith , & not by Works . For the proof of what we conceive to be truth , we lay down these grounds , both from Scripture & Reason ; as 1. The words of the Text , whereupon we are , do evince this : for it is said , the just liveth by Faith : And , as was cleared at the beginning of our discourse , the words , as used by the Prophet Habbakuk , from whom they are cited , are spoken of such , as were already Beleevers & Justified ; and pointed out the way , how they were to have a life , in an evil time ; and how they were to continue , or be keeped in that State of Favoure with God , whereinto they were brought ; to wit by Faith ; for the just shall live by his Faith ; and accordingly the same words are cited by the Apostle Heb. 10 : 38 , 39. Now the just shall live by faith ; but if any man draw back , my soul shall have no pleasure in him . But we are not of them , that draw back , unto perdition , but of them that beleeve to the saving of the soul. Where living by Faith is opposed to drawing back , to wit , through unbeleefe ; and as drawing back is unto perdition , so beleeving is to the saving of the soul ; & therefore the Continuation of this life of justification unto the end , even unto the final Salvation of the soul , is by Faith. This life of justification , as it is begun by Faith ( as the Apostle evinceth Rom. 1 : 17. and in our present Text citing in both places these same words , for that end ) so it is continued by Faith , as the only condition thereof . And to say , that the particle only is not here added ; & therefore , other Works of Obedience must be , or may be adjoyned here , in this matter , notwithstanding it be said , the just liveth by Faith , were in effect to destroy the Apostles Argument , in our Text , where he useth this same expression , without the addition of only , to prove , that we are not justified by the works of the Law. Therefore , as this assertion , that the just liveth by faith , proveth justification by faith without the works of the Law ; so the same proveth the Continuation of Justification , without the works of the Law , as the Condition thereof . 2. The Grounds & Causes of Justification , mentioned by the Apostle Rom. 3 : 22 , 24 , 25 , 26. hold good al 's well in the Continuation , as in the first beginning of justification ; for there , as well as here , the Righteousness of God without the Law is manifested , even the Righteousness of God , which is by Faith of Jesus Christ , unto all , and upon all them , that beleeve ; for there is no difference . Justification first & lastly is free by his grace , through the Redemption , that is in Iesus Christ , whom God hath set fort to be a Propitiation , through faith in his blood . And there is not the least hint given , that the matter is altered , in the Continuation of justification . 3. As the beginning of justification is so contrived , as all boasting is taken away , so must the Continnance thereof be conceived to be ? But if works be admitted , as Conditions of the Continuance of Instification , though they be denied to be the Condition of the Beginning thereof , all boasting shall not be excluded , contrary to Rom. 3 : 27. for if a sinner , after that he is Iustified by the merite of Christ , at first , should have it to say , that for the Continuance of his justification , he were beholden to his own Works , he should surely have matter of boasting in himself , in so far at least . Papists think to evite this Argument against their Second Iustification by works , by saving that all these good works are not of themselves , but of the Father of Lights . But this shift will not help , for all these works are not the Righteousness of Christ , but are works of Righteousness , which we do , & are excluded in this matter , as occasioning boasting , or giving ground thereunto ; as the next Argument will more fully cleare . 4. Abraham is said to have Righteousness imputed unto him , & Faith imputed unto Righteousness , and so to be justified by faith , not only when he was first justified , but many yeers after , even when he offered up Isaac his son . Rom. 4. & Iam. 2 : 21 , 23. So was he justified first & last , as , to have no ground of glorying , and therefore not by works . Rom. 4 : 1 , 3 , 4. But it will be said , that the Apostle Iames saith expresly , in the place cited , that our father Abraham was justified by works , when he had offered his Son Isaac on the Altar . I Ans. Not to engage in the whole explication & vindication of that Passage of Scripture here , which is of late to good purpose , & most satisfyingly done by the learned Doctor Owen ; I only say , that Abraham's being justified by works , was such , as thereby the Scripture was fulfilled ; which saith , Abraham beleeved God , and it was imputed unto him for Righteousness &c. vers . 23. Now if Abraham had been justified by works , properly so taken , the Scripture had not been fulfilled , which said , he was justified by Faith , but the contrary had been made good , to wit , that works were imputed to him , & he was justified by them , as by his Righteousness . But the meaning is , that Abraham was justified by faith , a true faith , that proved itself such , in time of a trial , by works of obedience , & particularly by obedience to that command , whereby the Lord tried or tempted him Gen. 22 : 1 , 2. and by such a Faith as wrought with his works , & was perfected , or discovered & manifested to be real , after the trial of the fire . Iam. 2 : 22. It is a good direction that the learned Camero giveth here Op. fol. pag. 83. That we should hóld fast the scope of the Apostle Iames , & to this end , that we should take notice of the Apostles Proposition , and of the Conclusion thereof . The Proposition is set down vers . 14. What doth it profite , my brethren , though a man say he , hath faith , & have not works , can faith , ( or that faith ) save him . Whereby we see , that the Apostles scope is to prove , that that Faith , which the man supposeth he hath , who hath no works , is not that Faith , by which we are Justified & saved ; & that because it is unprofitable to poor indigent brethren , in necessity vers . 15. 16. is dead vers . 17. 20 , it can not be shown by works vers . 18. it is a Faith that devils have vers . 19. All which & what followeth is cleared from the Conclusion vers . 26. for as the body without the Spirit is dead , so faith with works is dead also . 5. It will alwayes hold true , that God is he who justifieth the ungodly & so justifieth him , that worketh not , but him to whom saith is counted for Righteousness . Rom. 4 : 5. But if the Continuance of Justification were by works ; & works were counted for Righteoulness , in order to the continuance of justification ; God should not continue to be the justifier of the ungodly : but should justifie the ungodly at first , & thereafter justifie the Godly ; whereof the Text giveth not the least hint . 6. The Instance of David cleareth this also Rom. 4 : 6 , 7 , 8. for David is there Psal. 32. speaking of himself , long after he was first justified , and yet his words saying , blessed are they , whose iniquities are forgiven &c. prove Justification by faith , without the works of the Law ( which is the Apostles scope , & the end , for which he adduceth this prove ; and we must not think , that any of his probations are impertinent ) but this they could not prove , if the ●ontinuance of justification were by works , & not by Faith only ; as is manifest ; for who can inferre , that the beginning of Justification is by Faith alone , from this , that the continuance of justification is by works ? but when the Continuance of Justification is by Faith alone , it followeth manifestly , that the beginning of it must be by faith alone . Yea , it is hence also manifest , that Pardon of sins committed after Justification , is not had by works , but by the imputation of Righteousness , without works , for saith Paul , David describeth the blessedness of the man , unto whom God imputeth Righteousness , without works : And how did David describe this ? When he said , blessed are they whose iniquities are forgiven &c. 6. Paul tels us Rom. 5 : 2. that as by Christ , we have access by Faith into grace , so in the same we stand , & rejoice in the hope of the glory of God. Access into this grace must import the State of Justification , & as this is by Faith , so is the standing & abiding therein ; and consequently , the continuance of Justification : and there is no word of works here at all , in this whole affaire . 7. Paul likewise confirmeth this , in his own Experience Gal. 2 : 20. where he tels us , how , and what way he lived unto God , being dead to the Law , to wit by the Faith of the Son of God : and as this was true of the life of Sanctification : so much more of the life of justification , both as begun & as continued ; for the whole life of a Christian , now crucified with Christ , & living unto God , is here spoke to : And this is in opposition to the works of the Law , as is cleare from vers , 16. & from the following vers . 21. 8. The same is confirmed by the doctrine of the Apostle Ephes. 2 : 8 , 9 , 10. for by grace are ye saved , through faith - not of works lest any man should boast : for we are his workmanship , created in Christ Iesus , unto good works , which God hath before ordained , that we should walk in them . This Salvation taketh-in both the Beginning , Continuance & End of our life , of Justification ; & all this is by Faith alone , & expresly it is said , not to be by works , and that , lest any man should boast ( which confirmeth our third argument ) & these works are works of Gospel-obedience , and he tels us of another end & use of these , than to be the Condition of the Continuance of our Justification , even to be the way we should walk in , according to the fore-ordination of God , and carry as his workmanshipe , created thereunto . 9. We have the Apostles own practice againe set before us , to cleare this matter Phil. 3 : 9. where he tels us , what was his maine designe & work , not at first only , when he was Justified ; but long thereafter , to shew what was his constant designe , & should be to the end ; even labour to be found in Christ , renuncing his own Righteousness , and to seek to be hid under & covered with that Righteousness , which is through the faith of Christ , & which is of God by Faith : So that , as he beleeved in Jesus Christ , that he might be justified by the Faith of Christ , and not by the works of the Law. Gal. 2 : 16. So here he sheweth , that he will continue in this exercise to the end . 10. We may adde to these , that passage of Paul. Tit. 3 : 5 , 6 , 7. Not by works of Righteousness , which we have done , but according to his mercy he saved us ( and this Salvation , sure , will take-in the Continuation of justification ) by the washing of regeneration , & renewing of the holy Ghest ; which he shed on us abundantly , through Iesus Christ , our Lord : that being Iustified by his grace , we should be made heirs , according to the hope of eternal life . And when he willeth Titus in the following verse , to affirme , that they which have beleeved in God , may be careful to maintaine good works , as being good & profitable unto men ; he addeth nothing of their being the Condition of the Continuance of our justification , as sure , he had a faire occasion to do , if the matter were so : but he had fully excluded them from all interest therein vers . 5. We may adde to these a few Reasons . 1. Is it not considerable , in this point , that Paul speaking so frequently & disputing at such a length of justification & clearing so many things about it ; Yet , in all his discourses thereupon , he never mentioneth this Condition ( to wit works of obedience ) of its continuance . And , which is also considerable , though he oftentimes press to holiness , & useth many Arguments to that end ; Yet he never maketh mention of this place & office it hath , in & about the Continuance of justification ; which sure , is supposed by the Assertors , to be a mighty argument unto the constant exercise of Holiness . 2. We have proved above , that justification at first is by the Imputation of the Righteousness of Christ , received by faith ; and we have shown , that Faith in Justification specially eyeth the Righteousness of Christ , & resteth thereupon . If then our personal Obedience be brought in to be the Condition of the Continuance of Justification , Christ's Righteousness is quite laid aside from having any Further interest therein , and the Beleever is never , after the first time , to act faith upon the Righteousness of Christ ; and the reason is , because works do not act so upon the Righteousness of Christ , as Faith doth ; neither have they that capacity to do so . But how absurd is it to think or say , that the Beleever hath no more to do with Christ's Righteousness ? And how contrary is it to the fixed resolution of Paul Phil. 3 : 9. And how inconsistent with the whole scope of the Gospel , which is the power of God unto Salvation to every one that beleeveth , and wherein is the Righteousness of God revealad from faith to faith , as it is written , the just shall live by faith Rom. 1 : 16 , 17 ? If it be said , That this cannot militate against such , as take-in Faith with works . I Ans. It will militate against such ; for works cannot act upon the Righteousness of Christ , as faith doth ; & therefore if faith & works concurre as conditions , in one & the same manner , Faith is not here considered , as acting on the Righteousness of Christ , but only as a work , & another moral vertue : and so the Righteousness of Christ is quite excluded . 3. Beleevers by Faith in Christ , are compleatly justified , as to their state & have all their bygone iniquities pardoned , and they are accepted as children in his Favour Ioh. 1 : 12 , they are made heirs of God & joynt heirs with Christ Rom. 8 : 17 , and are discharged ( as Mr. Baxter granteth himself Confess . p. 102. Concl. 9. ) from all guilt of Eternal Punishment , yea & of all destructive Punishment in this life . Yea they are justified from all things , from which they could not be justified by the Law Act. 13 : 39. They are blessed Rom. 4 , 5 , 6. And all this is so fixed , that none can lay any thing to their charge Rom. 8 : 33 , 34. Yea they are said to have Everlasting Life , Ioh. 5 : 24. Now , seing all this is by Faith : what necessitie is there for another Condition , beside this same Faith , keeping fast by Christ , unto the Continuance of this State ? If it be said , that notwithstanding hereof , they are liable to future sins , and these must also be forgiven ; and in reference to the Pardon of these , other Conditions may be required , & in that respect , these may be called Conditions of the Continuance of Justification . 4. The answere to this will furnish us with another Argument ; for answere therefore I say . That works are not the Condition of Pardon of after sins , but faith going to Christ , and washing in his bloud 1. Ioh. 2 : 1 , 2. If any man sin , we have an advocat with the Father , Iesus Christ the Righteous , & he is the propitiation for our sins . Christ is here proposed to sinning beleevers , in his Priestly office , as the object of their Faith , in order to Pardon : And Mr. Baxter , in the forecited place Concl. 11 saith , that when ever the Iustified do commit any sin , they have a present & effectual certaine remedie at hand for their pardon , that is , the merit of Christ's blood , & his Intercession , the Love of God , the Promise of Pardon , in which they have interest , & the Spirit to excite them to Faith & Repentance . No word of works of obedience , as Condition here . David in order to the obtaining of the pardon of his sin , did betake himself to the free mercy of God , that he might get his sin covered , his iniquities forgiven , and his sin not imputed unto him ; Psal. 32 : 1 , 2. and this was , in Paul's judgment Rom. 4 : 6 , 7 , 8. a betaking himself to imputed Righteousness without works . So he betook himself to mercy , and withall he desired to be purged with hysope , Psal. 51 : 1 , 7. which looked to the blood of Christ , that only sprinkleth consciences . Heb. 9 : 13 , 14 , 22. 5. If Justification be continued upon Condition of works , we enquire what these works are ? Are herein comprehended all commanded duties ? or all that is required of justified persons by way of duty ? then a faloure in any of these , whether by Omission , or Commission , should cause an intercision of that State , and a breach of that Relation : But this is utterly false ; Yea , if so , the justified should become Unjustified every day , for no man liveth & sinneth not . The reason of the Consequence is , because the non-performance of the Condition , upon which the State & Relation of the justified is continued , must make a breach in that State. If it be said , That not every sin , but only such sins as are inconsistent with the State of Justification , will make an Intercision . Then it must consequently be said , that upon these alone , or on the non-performance of these alone doth the Continuance of Justification depend , as on a Condition . And what be these ? David's sin , I hope , nor Peters sin , were none of these . And whatever they be , I suppose it will be granted , ( except by Arminians ) that there is sufficient provision against these laid-in in the New Covenant of Grace ; and that such , as are justified indeed , shal never fall into such sins . And then , what need it be said , that the State of Justification is continued upon such termes ? 6. By this way , Proud Nature should have occasion to boast , and say . It was of God's Grace & Mercy , that I was brought into a justified State , & had all my former sins pardoned ; but for my abiding & continueing therein ; and for the pardon of all my sins , that I have committed , or do commit since , I am beholden to my own Gospel-obedience immediatly ; for Remission is granted , and my Justification continued , upon Condition of my personal & Gospel-obedience . But how inconsistent this is with the whole straine of the Gospel , cannot be unknown . We no where read , that our sinnes are pardoned , or not imputed to us , in or by our Evangelick Obedience ; but as we are justified freely by grace , through the Redemption that is in Christ Jesus , Rom. 3 : 24. so it is in & through Him , & his bloud , that we are washen , & our sinnes purged away Mat. 26 : 28. Revel . 1 : 5. Ephes. 1 : 7. Col. 1 : 14. 7. The dayly experience of the people of God , may cleare to us , what that is , upon which their State is continued ; and upon which they seek & obtaine new Remission of their new Transgressions , and shew us , that it is not their own personal Obedience ; but the Grace & Mercy of God , in Jesus Christ : for it is to this they betake themselves daily , both in reference to their being keeped in the favour of God , & in reference to their getting new extracts of Pardon ; It is to the blood of sprinkling they goe dayly , that there they may be washen , & cleansed from all their sins & sailings . It is to this fountaine opened to the house of David & to the Inhabitans of Ierusalem , that they run with their sins & uncleannesses . Zach. 13 : 1. For it is his bloud alone , that cleanseth from all sin . 1. Ioh. 1 : 7. And so they finde by experience , that they stand only by Faith , and that it is through Faith in this bloud , that they are keept in the favoure of God , & get their sins pardoned . These proofs may serve for confirmation of what we say ; Let us now see what Mr. Baxter saith for the contrary . In his Confess . p. 47 . he adduceth three Arguments . The first is this . The word expresly constituteth these Conditions of our not-loseing our State of Justification , or of Continueing it . And this he tels us , he hath formerly shewed in many Scriptures , meaning , I suppose , the passages he had immediatly before cited on the margine . But to these I Answere in general . That not one of them maketh mention of the continuance of our justification , or of our not loseing of it : And therefore it cannot be said from these , that the word expresly constituteth these Conditions of our not-losing Justification . But we shall consider them particularly . Mat. 12 : 36 , 37. speaketh not of justification , whereof we are now treating , but of the last judgment , and we see no cause of confounding this Justification , whereof we speak , or its Continuance , with the last Judgment , as Papists do confound their second justification with this judgment ; and abuse the same Scriptures here adduced by Mr. Baxter & the like , to prove their second justification to be by works . Jam. 2 : 24. speaketh not of the Continuance or not losing of justification ; but of the very beginning of justification , which is not by a dead faith or by a faith , that cannot produce works of Obedience , or by such a faith , as devils have ; but by a faith that is working , & making the soul prompt & ready to yeeld all Obedience unto the Lord : and this is the true meaning of the words , as was showne above , and the whole scope of the place evidenceth . Will Mr. Baxter say , that by a dead Faith , and by a Faith that cannot save , and by a Faith that is in devils & is attended with no Christian Love , we are brought into a justified state at first ? No sure : and yet this is the faith , that Iames opposeth unto works , or rather unto a working faith , whereby we are justified first & last , as was Abraham vers . 21. whose faith was such , as it wrought with his works , and by the same was manifest to be what it was , the true & saving faith of God's Elect. And sure , this Faith of Abraham , and the faith that wrought in Rahab , was another sort of Faith , than is the Faith of devils , or that Faith , that is but a dead carcase . Mat. 6 : 14 , 15. speaketh of Remission of sins : And I suppose , it will not be said , that every one , who forgiveth his neighbour , doth thereby and thereupon obtaine Remission of his own sins , at the hands of God ; otherwayes Heathens , & wicked persons may be said to have their sins Pardoned before God , because they may forgive others , some wrongs done unto themselves . If it besaid , that such cannot forgive others a right , not having a principle of grace , and not being in Christ. True , but then we see , that it is not this forgiving abstractly considered , that is spoken of here , but a Forgiving , flowing from faith & principled thereby ; and so the meaning of the place is , That without such a Faith in Christ , as principleth & prompteth to Pardoning of others , we can expect no pardon of our own sins from God ; not have ground to suppose that we are indeed pardoned of God : our forgiving of others then is here mentioned as the native Effect , & evident Signe of Faith ; as our Commentators manifest upon the place , speaking against the Papists . See Pareus , Gualter & others . Pareus particularly disproveth the Papist's gloss ; & sayeth , that our pardoning of others must follow upon God's pardoning of us , as he cleareth from Mat. 18. and will not have our forgiving of others said to be the causa sine qua non of our obtaining Remission from God. This place then saith , That while we cannot finde in our heart , a readiness cheerfully & heartily to forgive others , we have no ground to imagine , that our sinnes are pardoned ; for all such as are pardoned of God , have this Christian disposition flowing from faith in Christ : They may have this , as to the seed & root ; but till it grow up to yeeld this fruite , they want the evidence of their faith & consequently of pardon . 1. Ioh. 1 : 9. meaneth such a Confession of sins , as is accompanied with the making use by faith of the bloud of Christ , that cleanseth from all sin vers . 7. and with a running to the Advocat with the Father , Jesus Christ the Righteous , who is a Propitiation for sins Chap. 2 : 1 , 2. Most wicked persons , as Saul may make confession of their sins ; but not so as to run to the fountaine , the blood of sprinkling : And by a Confession , that is not accompanied with this acting , they can attaine to no Remission before God : And therefore faith only acting in humble Confession to the glory of God , & to the taking of shame to themselves , is the condition of Pardon , & of Continuance of Justification , as to this . Revel . 22 : 14. is also abused by the Papists . to prove their second justification to be by works . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hereused , doth not alwayes denote right , or jus : for it sometimes signifieth meer freedome , liberty & power to do such or such a thing , as 1. Cor. 9 : 4 , 5 , 6. And so here the words import that such as do his commandements , are blessed ; for thereby they have free access unto the tree of life , unto Christ , their objective blessedness , which is the same with that , which is commonly said , viz. that Works of Obedience are the way of the Kingdom , but not the cause of reigning . It will not suite with the Gospel , to say , that by our works of obedience we buy a right to the tree of life , even in part , or in subordination to Christ's blood ; for Christ hath purchased the whole Right : & nothing of ours must be joined , as a part of that price , otherwise must we have a proportionable share of the glory to ourselves . Nor can it be said , that by our works of Obedience we obtaine a Right to Christ & to his Merites ; for before we have a Right to Christ , we can do no works of Christian Obedience , and Christ alone hath bought to us both Grace , & Glory : But our works of Christian Obedience , though they cannot precede our Right to , yet they may go before our Possession of the Inheritance purchased ; now Right & Possession are different things . But in fine we say , that this place , speaking of the possession of glory , is not apposite to the purpose now in hand , for Justification is different from Glorification . Rom. 8 : 30. And of justification , as continued are we here speaking . Ioh. 15 : 3 , 4 , 5 , 6 , 8 , 9 , 10. Verse . 3. & 9. can prove nothing , in reference to what we are upon . Vers. 4. sheweth that there is no fruitfulness in Grace , but by a constant abiding in , & sucking of sap by faith from Christ the true Vine , which none denieth . Verse 8. sheweth that by fruitfulness in good , the Father is Glorified , & thereby a demonstration is given to the world , who are indeed the true disciples of Christ , vers . 6. holdeth forth the dreadful punishment that attendeth Apostates ; but we hope , true beleevers are secured against full & final Apostasie . Vers. 10. proveth indeed , that keeping of Christ's commands , is a mean to keep the sense of our being beloved of Christ fresh in our souls , & to enjoy the fruites of his Love of Beneficence : but saith nothing of good works being the Condition of our Continuance in the state of justification : unless we will also say , that Christ's obedience was the Condition of his Continueing in the State of Justification . 1. Ioh. 2 : 24. &c. proveth , that full & final Apostasie from the faith & truth of the Gospel will indeed cutt off from all Interest in Christ , & from benefite by him ; But as true beleevers are secured from this , as vers . 27. cleareth . So this will only prove , that continuance in Faith , is the Condition of continuance of Justification . Mat. 18 : 35. Only proveth ( and so confirmeth what was said to Mat. 6 : 14. ) that such as do not from their hearts forgive their brethren their trespasses , can have no ground of Assurance , that God hath forgiven them theirs . ... our Cruelty & Unmercifulness towards our Brethren , may give us sufficient ground to doubt of our Pardon , whatever seeming assurance we had formerly . So that this place speaketh nothing of the Condition of our pardon , but of the condition rather of our Sense , Feeling & grounded Assurance of Pardon ; which is a far different thing . These are the Scriptures , whereby he would prove his first argument . His 2. Arg. is this . Our first faith having the nue nature of a Covenanting with Christ , & giving ourselves to him , & taking him for our Lord & Redeemer : therefore it followes , that as the Covenant making & accepting was of necessity , as the condition of our first right & remission ; so is our Covenant keeping of the same necessity to our continued right . And that God is , as it were , disobliged , if we should not keep Covenant . And the keeping hath more in it , than the bare making . No Covenant-relations usually are entered among men , but the Covenant keeping is more than the making ; and the conditions of their continued right more then of their first right . So it is with a Subject to his Prince , wife to a husband , Souldier to a commander , Scholer to his Teacher . Servant to his Master &c. Promising will give them the first right , but performing ( in the essentials ) must continue it , it or will cease : for the end of the promise was its performance : And in that respect faith , which is the Covenant , is inferiour to obedience , which is promised , though in other respect it may be superiour . Ans. ( 1 ) Though Justifying Faith be also a Covenanting faith , and of uniteth he soul with Christ ; Yet in order to Justification , it hath not ( to use his words ) the true Nature of a Covenanting with Christ , nor a giving up ourselves to Him : but rather it is a receiving & resting on Him , and his Righteousness , and a fleeing to his Merites for refuge . ( 2 ) Nor doth faith , in order to Justification , ( as we cleared above ) receive Christ , or goe to him , as Lord & King , but rather as Priest. ( 3 ) Nor doth the receiving of Christ at first , as King , formally include Obedience , or a promise of obedience ; as was also manifested above . ( 4 ) Therefore , from this first acting of faith in order to justification , it can no way follow , that Obedience , or Covenant keeping ( as he speaketh ) is the condition of our continued Right , or of our continued justification . ( 5 ) What God hath promised upon Covenant-keeping , he is , it is true , disobliged from giving to speak so , when the Covenant is not keeped : But we find not , that he hath promised Justification , or the continuance thereof upon these termes . ( 6 ) There is no Covenants among men , that can fully quadrate , either with God's Covenanting with us , or with the matter of Justification , about which we are now speaking . The sentences of judges absolving the debitor , upon the payment of the Cautioner instructed , agreeth more with this ; and we finde not in such sentences , any such-like Conditions , mentioned of their Continuance in force . ( 7 ) Some of these Relations or Covenants mentioned are purely aliene , being betwixt a Master & his servant , and the Captain and the Souldier ; these are meer mercenary contracts , having Obedience & service for their only end , & promiseing a reward upon that Condition . Our justification hath no likeness to this . ( 8 ) Even in these Relations , every act of disobedience , or non-performance of the duties required , doth not dissolve the Relation ; and therefore it cannot be said , that upon the contrare performance , as a condition , the continueing of the Relation dependeth , Mr. Baxter seeing this , addeth a restriction , ( in the essentials . ) And in our case , I would require , what he will account Essential ? It must be that , sure , the contrary whereof is inconsistent with a Justified state : and what can this be , but a total Apostasie ? From which there is full securitie laid-in , in the New Covenant , ( which is not in any of the Covenants among men , which he hath mentioned . ) And this total Apostasie must include a full renuncing of Christ , & his Righteousness , as to Justification : And this rather would say , that the continuance of Justification dependeth on the continuance of Faith , adhereing to Christ & his Righteousness : & to this I shall willingly assent . And this taketh away the force of the 3. Arg. which he adduceth , saying . 3. Arg. If there were no more necessary to the continueing of our Iustification , but only the same thing , which did constitute it , then we should be justified by no none act of faith , to our lives end , but only the first instantaneous act ; & so our faith , after that instant , should never more be justifying faith . But that 's false , &c. Ans. This whole argument , I yeeld unto ; for I plead not against the interest of faith here ; but against our works being the condition of continued Justification ; as was said above . CHAP. XXXVI . Of the Interest of Repentance in the Pardon of after-sinnes . WE spoke before Chap. 29. of Repentance in order to the first pardon of sinnes , or to justification ; and in the foregoing Chapter we shew that the continuance of Justification did not depend on our works , as the Condition thereof : But now the question will be moved touching Repentance ; Whether it may not be said to be required , as a Condition of the Continuance of Justification ; or at least , as a Condition of the Pardon of sins committed after justification . Concerning which we would premit these things . 1. It is granted , that Repentance is not only necessary , at the first Conversion of a sinner , but is a Grace , that is constantly to be exercised , by a Beleever , so long , as he liveth ; both in respect of its terminus a quo , & of its terminus ad quem , or both in respect of its aversive , & of its conversive part ; for he is still more & more to depart f●om sin , and to turne unto God , and to all the wayes of his Commandements Psal. 119 : 59. The very body of death is constant matter of groaning and mourning unto him Rom. 7 : 24. & his dayly iniquities & transgressions ought to keep him low , and to put him to this exercise . Beside what at extraordinarie times of publick wrath or judgment against the Land , Church , or Place he liveth in , or judgments upon his own neer Relations , Familie &c. or upon occasion of his own more hainous out breakings : as in David . Psal. 51. 2. It is also granted . That where is no Repentance , or no true Repentance , for sinnes committed , there is no ground for that man to suppose , that his sin is pardoned : I do not here speak of the measure or expressions of Repentance ; for there may be mistakes on both hands ; some thinking their Repentance is naught , because not in such a sensible measure , as they think is required ; may therefore inferre that their case is worse , than indeed it is , others , upon the other hand , may suppose they have repented , when it is not so ; & so inferre pardon , when they have no ground . But this is granted , that where true & sincere Repentance is not , there is no Pardon from God of sins , whereof such are guilty : for to such , as he mindeth to Pardon , he giveth also a Spirit of Repentance , as both Scripture & Experience proveth : 3. Yet notwithstanding of this , it is true , that an outward Repentance ; where there is no inward , real & sanctified change wrought , may hold off for a time , or prorogue the inflicting of temporal strokes ; as we see in Aabh , Nineveth & others . 4. It will be granted also by all the orthodox , that Repentance is no proper , meritorious cause of pardon ; not doth it make any Satisfaction to God , or appease his wrath & anger . 4. I shall also grant , that where there is true & unfeigned Repentance , after some sin committed , there that person may saifly inferre that his sin is pardoned : Repentance is a good signe of Remission ; because it is a good evidence , that the man hath run to the fountaine , to the blood of Jesus , and there hath washen himself , & made himself cleane . See Esai . 1 : 16 , 17 , 18. 5. The Exercise of Repentance is very usefull , to make sin become bitter , mercy welcome , & to make the soul more careful & watchful in time to come . But the Question is , whether Repentance be a proper Condition of Pardon of sins , committed after Justification : or not ? And when we speak of Repentance here , we consider it by itself , & not as being the sensible signification & expression of Faith ; for the Question is not , whether Faith acting in & through Repentance , or working the soul up unto unfaigned Repentance , be the Condition of Remission ; for that is not Repentance , but Faith , accompanied with , & acting the soul to Repentance ; but the Question is of Repentance considered in itself , & as a distinct grace from Faith : And speaking of Repentance , as such , & considered in itself , I say , that it is not the Condition of Remission of after sins ; but faith only , acting in a Gospel manner , on Jesus Christ , & his Bloud & Merites . And the reasons are . 1. Because it is Faith & not Repentance , that carrieth the sinner away to the Bloud of Jesus Christ , & to his Merites , through whom , & by which alone Remission is had Ephes. 1 : 7. Col. 1 : 14. Zach. 13. 1. Heb. 9 : 14 , 22. Revel . 1 : 5. Repentance as such , layeth not hold on Christ , grippeth not his Merites , maketh no application of these ; but is wholly exercised about another object , about sin . 2. This would give man too great ground of boasting in himself : if upon his Mourning , Sorrow & Repentance , Pardon were to be had ; and would give occasion to think , that there were some merite & worth , in that work , & some thing satisfying or appeasing to God : for the man hereby is keeped within himself : & upon the account of something within himself , or done by himself , is he pardoned , as he might suppose . 3. This should be derogatorie to the Bloud & Merites of Christ , by which alone we have pardon first & last ; and the Gospel is so contrived , as that Christ must have all the Glory ; and all the methodes , meanes & order of the Gospel , and new Covenant , are in like manner framed , so that man may be abased , free grace exalted , Christ acknowledged the only Redeemer ; But if our Repentance were made such a Condition , there should be no application made of Christ & of his bloud by the sinner ; No acting on him , & on his merites , in order to the obtaining of Pardon ; and so , no occasion of exalting free grace , and Love in Christ ; no occasion of wondering at the wise contrivance of the Covenant of Grace , in all points : If it be said , There is no derogating from Christ & his Merites here ; because it is by vertue of his Merites , that Repentance is made such a Condition : I Ans. This is not cleared from the Scripture ; nor is it sutable to the frame of the Gospel-Covenant ; for the whole of it is so contrived , as that Christ is immediatly to be made use of : But this way keepeth the soul off all immediat going to , applying of , and resting upon Christ , in order to Remission of new sinnes ; & setteth them only upon the exercise of Sorrow & Repentance within themselves . 4. The Apostle Iohn pointeth out the way to beleevers of obtaining Remission-of sins 1. Ioh. 2 : 1 , 2. - And if any man sin , we have an Advocat with the Father , Iesus Christ the righteous . And he is the Propitiation for our sins . Now , Repentance doth not make use of Christ , as an Advocat , & as a Propitiation ; but Faith doth . And it is the proper work of Faith , in order to Remission , to make use of Christ , in his Priestly office , & to carry the soul away to his Propitiation & Intercession . 5. The dayly experience of the Saints evidence this , when upon conviction of sin , they betake themselves to the free Mercy of God , in Christ , to the Bloud of sprinkling , crying out for Pardon for the Lord's sake , and seeking to be washen , in his blood . It is not their Repentance , or Sorrow , that they flee to , as the ground of their hope of Pardon ; but the merites of Christ , held forth in the new Covenant , is that fountaine , wherein they must wash & be cleane . See Psal. 25 : 11. & 51 : 7. 6. This was sufficiently held forth under the Law , when for their Errours , Failings & dayly Transgressions , the people were to bring their Sacrifices to the Priest , which were to be offered up , as types of Christ & they were to lay their hands upon the head of the Sacrifice , in signe of their resting upon the Sacrifice typified , & of rolling their sins upon that only Sacrifice , & of expecting Acceptance & Pardon , through it alone . See Levit . 4 : 20 , 26 , 31 , 35. & 5 : 10 , 13 , 16 , 18. & 6 : 7 , 19 , 22. 7. If Repentance be the Condition , then this must either be said of that part of Repentance , which preceedeth the acting of faith , or of that which followeth : This last cannot be said ; for then it would follow , that upon the acting of faith , that preceedeth , there were no Remission ; & so faith laying hold on Christ & his Merites , should be utterly excluded from having any Interest in the pardon of sins . Nor can the first be said , for then there should be Remission , before & without all application made of Christ by Faith : Yea & the very imperfect beginnings of Repentance should be judged sufficient for Remission : which cannot be said . If it be said , that this is meaned of compleat Repentance . I Ans. Compleet Repentance cannot be without Faith : & it is against what is said , to make Repentance , considered alone & by itself , or as abstracted from Faith , the only Condition ; seing this would be a manifest exclusion of Faith altogether . If it be said , that Repentance & Faith may be considered together , & as joyned together called the Condition of Pardon . I Ans. Seing it is manifest , that both do not , neither can act one & the same way on Christ ; they cannot be considered as equally sharing in the place & interest of a condition : And therefore , I judge it saifest to say , That faith , acting in & by Repentance , or so discovering itself to be true & lively , is the sole Condition of Pardon . 8. As at first , so alwayes that holdeth true , which Peter saith Act. 10 : 43. To him ( i. e. to Jesus ) give all the Prophets witness , that through his name whosoever beleeveth in him , shall receive Remission of sins . As the stung Israelit was alwayes , in order to his cure , to look to the brazen serpent : so is the Beleever , that would be cured of the guilt of new transgressions , to have his recourse by Faith unto the Mediator , crucified & lifted up Ioh. 3 : 14 , 15. Obj. 1. It is said , that Repentance is necessary both as commanded , and as a meane appointed for attaining Remission of sins : And therefore must be the Condition of Remission . Ans. The consequence is not good ; for this same may be said of Prayer , and other Duties ; which yet cannot be called proper Conditions of Pardon . That prayer is a commanded duty , none will deny ; That a praying sinner may be said to be using the meanes to attaine unto Pardon , and to be in the way of obtaining of it , will also be granted : and so in that respect , prayer may be accounted a meane : and yet it cannot be called the Condition ; for then every one that prayeth should have pardon , though he act not faith : And if it be said , that it must be prayer in faith Iam. 5 : 15. I Ans. True , but then the Condition is not Prayer , but Faith exerting itself , and acting in & through Prayer : And the same we say of Repentance , and so keep it in its due place , and presse it in the Gospel way & methode . Obj. 2. It is said . That there is a kind of congruity & sutablness , in this order , by subjoining the promise of pardon to it ; for it is more sutable that a penitent sinner should have Pardon , than an impenitent . Ans. So this same may be said of Prayer ; for it is also more sutable , that a praying sinner , be pardoned , than a sinner that nev● once asketh pardon : And this tendeth more also to the exalting of free grace . But the truth is , in pardon there is not only a declaration & exalting of Grace & Mercy ; but also of divine Justice Rom. 3 : 25 , 26. and unto this , Faith is singularly fitted , because it layyeth hold on the Propitiation , and on bloud , for the declaration of God's Righteousness for Remission of sins ; and hereby is the Lord declared to be just , when he is the Justifier & Pardoner of the beleever . So that neither prayer , nor Repentance , nor Self-searching &c. can be properly called the Condition , but Faith acting in & by these . Obj. 3. It is said , that Repentance qualifieth the sinner , in reference to the promise of pardon , or putteth him within the reach of the promise ; so that he may take hold of the promise of pardon : And it disposeth him to accept the offered Salvation freely , and to rest upon Christ alone , for that end . Ans. ( 1 ) What disposeth to accept of Salvation &c. cannot for that cause be called the Condition of Pardon , unless we speak improperly ; as felt poverty in a beggar , though it disposeth him to receive an offered almes thankfully , Yet it is not the proper Condition : No more self conviction , in our case , a Condition of Pardon . ( 2 ) If it qualifieth for the receiving of the offered Salvation ; then it qualifieth immediatly for Faith , & but mediatly & remotly for Pardon . ( 3 ) The promise of Pardon is not made to the penitent properly , & as such ; but to the Penitent beleever ; that is , to faith acting & exerting itself in & by Repentance . Obj. 4. Esai . 1 : 15 , 16. put away the evil of your doings , cease to do evil , &c. this is Repentance : & then vers . 18. full pardon is promised , though your sins be as scarlet , they shall be as white , as snow &c. Ans. Yet with all he bids them wash & make cleane ; which could only be , by the blood of the Messiah , for that only cleanseth . 1. Ioh. 1 : 7. and this they had neglected , in going about their Sacrifices , which therefore were abominable in the eyes of the Lord vers . 11 , 12 , 13. because not accompanied with Faith , that purifieth the heart Act. 15 : 9. Obj. 5. 2. Chron. 7 : 14. the Lord promiseth to forgive sin , if his people would turne from their wicked wayes . Ans. But with all it is required there , that they seek the face of God , & that was in & through the Messiah , typified by the Temple , to which their prayers were to be directed , as we see Chap. 6 : 20 , 24 , 26 , 29 , 31 , 34 , 38. Obj. 6. Prov. 28 : 13. - He that confesseth his sin & forsaketh it shall finde mercy . Ans. True , because none will do that a right , but the beleever ; who laith hold on the Merites of Christ. And so this & the like places , are not exclusively to be taken , but principally to be understood of Faith so acting , and evidencing itself to be true & lively , and of the right stamp , by its acting so . FINIS . CHAP. I. Imputation both of Christs Active and Passive Obedience necessary . MR. Iohn Goodwine in his Treatise of justification part . 2. Ch. 2. laith down several conclusions , whereby he might overturne this Truth : & what he saith must be examined . His 1. Conclusion in this . He , for whose sins a plenary satisfaction hath been made ( either by himself , or another for him ) & hath been accepted by him , against whom the transgression was committed , is as just & righteous , as he that never sinned , but had done all things , that were requisite & meet for him to do . Ans. If by just & righteous be meaned one , who only hath not deserved the punishment threatned ; then his Conclusion is true : but if by just & righteous be meaned one , who not only hath not deserved the punishment , but hath also deserved the reward promised ; then his Conclusion is false ; for the Satisfaction , if it respect only the transgression committed , can only put the man , for whom it is given & accepted , in the state of one , that is under no obligation to be punished : but it cannot put him in the state of one , who not only is not to be punished , but is also to be rewarded . He addeth . This is evident ; because there is as much justice & righteousness in repairing the the wrongs & injuries done to any , as there is in abstaining from doing wrong . Ans. True , in reference to the wrong done ; and therefore such an one is rightly & justly delivered from the obligation to punishment ; but is not made so righteous , as to challenge the reward , till a more compleet satisfaction be made , to wit , such as may comprehend also perfect conformitie unto the Law in all points , to the end , he , for whom this is done , may be looked upon as a fulfiller of the Law , & therefore to have right to the reward , as he would have had , if he had in his own person perfectly keeped it . He that simply repaireth the wrong done , doth not that , which deserveth the reward . The simile he annexeth confirmeth this , and demonstrateth how far out he is , as to our case . He that by his cattel , or otherwise , hath made spoil in his nieghbours Corne , & hath given him full satisfaction for the spoil done , to his contentment , is as good a Nieghbour , & deals as justly & honestly with him , as he that never trespassed in that kind upon him . How impertinent this is , as to our case , any may see ; or he must say , that there was no reward promised to Adam , upon his perfect obedience ; & that that word , do this & live , had no place , in the Covenant made with him . The Satisfying Nieghbour deserveth no reward , nor was there any reward promised to him , upon Condition of his being a good Nieghbour . He addeth . The essence & nature of justice or righteousness is suum cuique tribuere , to give to every man his own . i. e. that which is his own in a way of equity & right , is due from us unto them . Ans. But that which Adam was obliged to give to God , as his owne , was glory , by faithful & constant obedience , that he might receive the reward to the glory of God's faithfulness , & goodness . Now when Adam dishonoured the Lord by disobedience . & robbed him ( as it were ) of his Authoritie , as just & righteous Governour , a satisfaction for the wrong done , excluding positive & full obedience unto the Law , is not a giving to God all that is due to him . Now ( saith he ) when we have enjured or damnified any man , in any of his rights , or things belonging to him , there is nothing more due to him , than that which is his own , i. e. that which is fully valuable to the injurie we have done unto him . Therefore he that tenders a valuable consideration or satisfaction for an injurie done to another , is just , according to the height & utmost exigency of justice ; & consequently as just , as he that never was injurious or did wrong . Ans. All this is to no purpose , as to our question ; for it is not betwixt God & us : no● was it betwixt God and Adam , as it is betwixt one man & another . God is to be considered , as a supreme Law-giver & Ruler , enjoyning obedience to his Lawes , under penalties , and promising rewards unto the obedient : Now when his Lawes are broken , he is doubly enjured , & the breaker , is obliged unto punishment , and also forfeited of his expectation of the reward . When satisfaction is made , and withall no compleet obedience to the Law , the person is by the satisfaction made , only exeemed from the obligation to punishment , but hath thereby no right to the reward promised , untill the Law be compleetly obeyed . His 2. Conclusion is . There is no medium between a perfect absolution & freedome from all sin ; & a perfect & compleet righteousness : But he that is fully discharged & freed from sin , ipso facto , is made perfectly & compleetly righteous . Ans. The same distinction , which we made use of in the other Conclusion , will helpe us here . If by perfectly & compleetly Righteous be meaned one , that is liable to no punishment , it is true , that he , who is fully discharged & freed from sin , is made perfectly righteous , but if by perfectly & compleetly Righteous be meaned one , that moreover hath a right to the recompence of reward , that is promised , than it is false : freedom & absolution from sin respecteth only the guilt , & dissolveth the obligation to punishment , & in that respect , is a perfect & compleet Righteousness ; i. e. the person , so absolved , is as free of punishment , or of obligation thereunto , as if he had never sinned ; but having sinned , he cannot by this dissolution of the obligation to punishment be ipso facto made as perfectly & compleetly Righteous , as he would have been , if he had never transgressed , but had perfectly keeped the Law ; for if he had perfectly keeped the Law , he had obtained full right to the reward , which now he hath not , and which no pardon , or discharge , as such , can restore him unto . Let us hear his reason . Nothing ( saith he ) can any way diminish , or prejudice the perfection of Righteousness , but only sin , as no thing can hinder the perfection of light , but darkness in one degree , or other . So that as the aire , when it is free from all degrees of darkness , must of necessity be fully light ; so he that is perfectly freed from all sin , must of necessity be fully & perfectly Righteous . Ans. This would make us beleeve , that he is here speaking of sin itself , and not of its guilt and demerite , and so the opposite hereunto , must be holiness ; which expelleth sin ( in a manner ) as light doth darkness , or as one quality doth its contrary . But then he is fighting , all this while , against his own shadow , for we are speaking of the guilt of sin , which also must be properly understood , ( and nothing else can ) when he spoke of absolution & freedom from sin , in the Conclu●on . If he speak here of sin in respect of guilt & demerite , his simile doth not quadrate ; and opposite to this guilt he should set Righteousness or obedience with its merite : and if any will do this , they shall easily see the mistake , for though a man hath not transgressed , yet he hath not eo ipso right to the premium , for in order to this , moe dayes work may be required , than one or halfe of one dayes work ; far less can the Pardon of or satisfaction for this transgression , give a man right to the reward . He addeth . It is impossible to conceive a man defective in any part of Righteousness , & yet withall to conceive him free from all sin : sin & Righteousness being in subjecto capaci , contraria immediata , as Logicians speak . Ans. Defective in Righteousness may be either understood in respect of the meer duty or command , or in respect of full right to the reward . In the first sense , such an one cannot be free of all sin ; but taking it in the second sense , he may : as for example , when one is to work eight dayes in dressing a garden , & then to receive the reward promised , & if he fail in his work any of the dayes , to be punished ; this man , so long as he worketh 2 , 3 , 4. 5. dayes cannot be charged with sin , nor said to be defective , as to his duty ; and yeth he hath not full right to the reward untill he hath wrought Eight dayes , but is defective in some part of his Righteousness , as to this reward . And according to this may we understand that logical axiome . Further he saith , The Scriptures themselves still make an immediat opposition , between sin & Righteousness . - To finde out a third estate between sin & Righteousness , we must finde out a third Adam , from whom it should be derived . Ans. The state of sin & of Righteousness , whereof the Scripture speaketh , admitteth indeed of no medium , or third betwixt them , and the reason is because , we are all now borne in a state of sin , & are obnoxipus to wrath ; & remaine so , untill we be translated into a state of Righteousness , which is not by meer pardon of sins , but also by the imputation of a Righteousness ; for being in this State of Righteousness , we have not only the Obligation to wrath & eternal punishment removed , which is done by Remission upon the account of the Satisfaction of Christ imputed ; but we have also a right to the reward , the crown of life , which is had by imputation of Righteousness , or of obedience , though it were better to say , we have both by both ; or we have both by the imputation of that compleet Satisfaction & merite , which comprehendeth , or consisteth of both . His 3. Conclusion is this , Adam , whilst his innocency stood with him , and till his fall by sin , was compleetly Righteous , & in an estate of justification before God : Yea , for the truth & substance of Righteousness , as Righteous , as he could or should have been , if he had lived to this day , in the most entire & absolute obedience to the Law. Ans. Adam , while he remained innocent , was compleatly Righteous , that is , was changable with no transgression , it is true : That he was compleatly Righteous , that is , had full right to the reward , as having done all his duty , and compleated his work , it is most false . Therefore ( 2 ) it is false to say , he was in a state of justification , unless nothing else be hereby meaned , than that he was not in a state of condemnation . Though there be no mids betwixt these two now , as to us , but either we must be in a state of justification , or in a state of condemnation ; Yet Adam while he stood , was in neither ; Not in a state of condemnation , because he had not yet transgressed the Law ; Nor yet in a state of justification , because he had not yet done all his duty ; for he was to persevere in obedience to the end : And if he had been justified , he had full right to the reward , & so had been glorified , for whom the Lord justifieth , he glorifieth : But Adam was not glorified upon his Law-obedience , and consequently was not justified by his Law-obedience . ( 3 ) The truth & substance of Righteousness ( unto which he would restrick all ) is not the thing enquired after , nor is it at all to the point ; for upon Adam's having of that simply he could not expect the reward of life , that was promised , because , the Covenant , he was under , required continuance & perseverance in all the several duties , called for by the Law , even to the end , ere he could challenge a right to the reward : And further Adam had this truth & substance of Righteousness at the first , & it was concreated with him ; Yet he could not , upon that account , have challenged glory , as his due . He addeth . Even as the second Adam was as compleatly & perfectly Righteous from the womb , & so from his first entrance upon his publick ministrie , as he was at last , when he suffered death . Ans. If we speak of our Lord Jesus , as the second Adam , that is , as standing in the room of sinners , as the Head & publick Person , engadging in their behalfe , whom he did represent , to pay all their debt ; though he knew no sin , and upon that account was perfectly Righteous , and separat from sinners ; Yet he was to finish the work laid upon him , and to performe the whole debt , both of duty & suffering , which he had undertaken ; and till the last penny of that debt was payed , his work was not finished , and untill his work was finished , he could not challenge his reward : And so this confirmeth what we have said of the first Adam . To say ( he addeth ) that Adam was not perfectly Righteous , & consequently in a justified estate or condition before God , untill his fall by sin , is to place him into an estate of condemnation before his sin , there being no middle or third estate betwixt these two . Ans. This was obviated before . Adam's state before his fall , was a state of Innocencie , wherein he enjoyed the favour & presence of God , he being perfectly Righteous , in reference to that state ; & to what was required of him ; but justified he was not ; for the reward was not adjudged unto him . So that , as to him , there was a middle state betwixt a State of Justification & a State of Condemnation ; though , as to us , there is not , as the places , which he citeth afterward namely Rom. 5 : 18. & 8 : 1 , 2 , shew , & the whole Scriptures evince . He closeth this matter thus . Therefore to grant , that forgiveness of sins puts a man into the same estate & condition , wherein Adam stood before his fall ( which is generally granted by men of opposite judgment in this controversie ; & nothing granted neither , in this , but the unquestionable truth ) is to grant the point in question , & to acknowledge the truth laboured for , throughout this whole discourse . Ans. It is not granted that remission of sins , as such , putteth a man every way into the same Condition , wherein Adam stood before his fall ; for it putteth not a man in the same estate of inherent holiness , wherein Adam was ; but it putteth a man into the same estate of freedome from any obligation to punishment , for it taketh away the reatus poenae , so that a pardoned man , as such , is no more under the actual obligation unto the curse & wrath of God , threatned for transgression , than was Adam , before he fell : and this is all , that is confessed . Which is far , yea very far from granting the point , that he goeth about to establish : for he would have remission , as such , put a man in the state of full right to the reward , to the end he might exclude the imputation of the obedience or Righteousness of Christ , as not being necessary unto this end , contrary to the Scriptures of truth . Adam , before he fell , had not right unto the promised reward , because he was to finish his course of obedience , before he could obtaine that : And therefore the granting , that remission putteth a man into the same Condition , wherein Adam stood , will contribute nothing to his end . His 4. Conclusion is . That perfect remissien of sins includeth the Imputation or acknowledgment of the observation of the whole Law ; even as the imputation of the Law fulfilled , necessarily includes the non imputation of sin , or the forgiveness of all sin , in case any hath been committed . Ans. The conclusion is manifestly false , if we speak of remission simply , & abstractivly as such ; And the ground here alleiged for it , is ambiguous ; for the imputation of the Law fulfilled , may either be to sach , as never broke it , & then it doth not include remission , but taketh away all necessity of it ; or to transgressours , and then indeed it may presuppose remission , but doth not include it , as such . But to remove ambiguities , we shall distinguish , & say , that perfect Remission of sins includeth the acknowledgment of the observation of the whole Law , in respect of Punishment ; but not in respect of the Reward ; that is , perfect Remission of sins exeemeth a man from Punishment , as well as if he had perfectly keeped the Law ; but doth not give him right to the Reward ; for unto this was requisite the perfect observation of the Law : Now perfect observation of the Law saith , there was no transgression ; but remission saith , & supposeth , that the Law was not perfectly observed . So the imputation of the Law fulfilled either saith , the Law was not broken , or that now satisfaction is made for the breach thereof , & therefore the person , unto whom this imputation is made . hath a right unto the reward , which this imputation doth directly & immediatly respect , as such . But in our case , both these go together , perfect remission , & the imputation of the Law fulfilled , because freedom from the obligation to punishment , & right to the reward , go also together inseparably . For how can he be said ( saith he ) to have all his sins fully forgiven , who is yet looked upon , or intended to be dealt with all , as one that hath transgressed either by way of omission , or commission , any part of the Law ? Ans. He that hath his sins fully forgiven , may well be looked upon , as one that hath transgressed , either by omission , or by commission , or by both ; because he must be so looked upon : for pardon presupposeth sin ; no man can be pardoned , but a sinner , and no man can think or dreame of a remission , but withall he must suppose , that the person pardoned hath sinned . But it is true , he who is said to have all his sins fully forgiven , cannot be intended to be dealt withall , as one that hath transgressed : for pardon destroyeth that obligation to punishment , but doth not so destroy sin , as to cause that it never was ; for that is impossible . What more ? And he that is looked upon as one , that never transgressed any part of the Law , must needs be conceived or looked upon as one , that hath fulfilled or keeped the Law. Ans. This is very true : But what then ? Which is nothing else ( saith he ) but to have a perfect Righteousness , or ( which is the same ) a perfect fulfilling of the Law imputed to him . Ans. This is also true , taking this imputation of a perfect fulfilling of the Law , to be to one , who never broke the Law by sin ; but it is not true , in our case , who are transgressours , all the imputation of Righteousness in the world can not make us to have been no sinners . Yet he inferreth . So that besides that perfect remission of sins , which hath been purchased by the bloud of Christ , there is no need of ( indeed no place for ) the imputation of any Righteousness , performed by Christ unto the Law. Ans. The inconsequence of this is manifest from what is said : But he addeth a reason . Because ( saith he ) in that very act of remission of sins , there is included an imputation of a perfect Righteousness . Ans. This is but the same thing , which was said , & is manifestly false . Remission regairdeth only the punishment , or the obligation thereunto , & dissolveth it , but , as such giveth no right to the reward , which was promised only to obedience to the Law. But then he tels us more properly , & with Scripture-exactness ( as he saith ) that that act of God , whereby heremitteth & pardoneth sin , is interpretativly nothing else , but an imputation of a perfect righteousness or of a fulfilling of the Law : compare Rom. 4 : 6 with vers . 7. & 11. Ans. This is but the same thing , & needeth no new answere ; for it is denied , that that act of God , whereby he pardoneth sin , considered in itself , & as such , is interpretativly an imputation of perfect Righteousness . But it is true , in our case , it may be called so interpretativly , in this respect , that there is such an in dissoluble connexion betwixt the two , that the one inferreth the other , necessitate consequentis . And this is all that can be proved from Rom. 4 : 6 , 7 , 11. He addeth , Even as the act of the Physician , by which he recovereth his patient from his sickness , may , withfull propriety of speach , be called that act , whereby he restoreth him to his health . Ans. The Physician purging away the humors , the causes of the distemper , is the cause of health , by being the causa removens prohibens ; because ex natura rei , health followeth upon the removal of that , which caused the distemper ; but the connexion of pardon & of imputation of Righteousness is not ex natura rei , but ex libera Dei constitutione : connecting the causes of both together . His next similitude of the sun , dispelling darkness , & filling the aire with light , is as little to the purpose ; because here is a natural necessary consequence , light necessarily expelling darkness ; which is denied in our case . Hence there is no ground for what he addeth , when he saith . In like manner , God doth not heal sin , that is forgive sin , by one act , & restore the life of righteousness , that is impute righteousness , by another act at all differing from it , but in & by one & the same punctual & precise act he doth the one & the other . For we are not here enquiring , after the oneness or diversitie of God's acts in a Philosophical manner : God can do many things by one Physical act : but we are enquireing concerning the Effects , whether they be one precise thing , flowing from one moral cause ; or so diverse , as to require diverse moral causes , & grounds , or whether the one doth naturally & essentially include the other , as being both but one thing . His following words would seem to speak to this , when he saith , forgiveness of sins , & imputation of Righteousness are but two different names , expressions , or considerations of one & the same thing one & the same act of God is sometimes called forgivness of sins , & sometimes an imputing of Righteousness ; & the forgivness of sins is sometimes called an imputing of righteousness , to shew & signifie that a man needs nothing to a compleet Righteousness , or Iustification , but the forgivness of his sins : And againe the Imputing of Righteousness is sometimes called the forgivness of sins , to shew that God hath no other Righteousness to conferre upon a sinner , but that which standeth in forgiveness of sins . Ans. This is but gratis dictum ; nothing at all is proved : These two , pardon of sins & imputation of Righteousness , are two distinct parts of one compleet favour , and blessing granted of God , in order to one compleet blessedness , consisting likewise in two parts , to wit , in freedome from punishment , which was deserved , & in right to the promised inheritance , which was lost : And because these two , both in the cause , and in the effect , are inseparable conjoined by the Lord ; therefore , the mentioning of the one may & doth import & signifie both , by a Synecdoche : And hence no man , with reason , can inferre , that they are both one & the same precise thing , flowing from one & the same precise cause , and import only the different names , expressio●s or considerations of one & the same thing , Christ's obedience to the Law , and his suffering for sin , were not one & the same thing under various considerations , or names , but distinct parts of one compleet Surety-Righteousness : no more can the effects , that flow therefrom , be accounted one & the same thing , but two distinct parts of one compleet effect : And therefore the mentioning of the one , in stead of the whole , proveth no confusion , or sameness , but rather an inseparablness , which is yeelded . He move ●in an objection against himself ● ▪ 5. thus . How can God be said to impute a Righteousness to a man , which never was , nor ever had a being , no Righteousness ( at least of that kind , whereof we now speak ) having ever been , but that perfect obedience , which Christ performed to the Law ? This indeed is a very rational question ; for our Author talketh much of an imputed Righteousness , and never doth , nor yet can tell us , what that is , that can deserve the name of a Righteousness . Let us heare , what he answereth . 1. saith he . There is as express & compleet a Righteousness in the Law , as ever Christ himself performed . Ans. But what Righteousness is or can be in a Law , but what is there , by way of prescription ? And who doubts 〈◊〉 the perfection of this , that acknowledgeth the perfection of the Law ? This is utterly impertinent to the purpose in hand , where the question is of a Righteousness consisting in conformity to the Law , and which must be attribute to man , to whom the Law is given ? And what if it be said ( saith he ) that God , in remission of sins , through Christ , from & out of the Law , imputeth to every man , that beleeveth , such a Righteousness , as is proper to him ? Ans. To say this , is to speak plaine non-sense : for what is that to furnish a man with a Righteousness out of the Law ? Can a man be changed into a Law ? or can a man have any Righteousness , prescribed by a Law , but by thoughts , words , & deeds , bearing a conformity to the commands of the Law ? And how can 〈◊〉 pardon cause this transformation ? can the pardon of murther , or of any prohibited act , make that act conforme to the Law ? Pardon thus should be a self destroyer ; for an act , that is no transgression of a Law , can need no pardon : and thus pardon should make itself no pardon . What he subjoineth , hath bin spoken to elsewhere . He giveth a 2. answere , saying . To say , God cannot impute a Righteousness , which never had a being i.e. which never was really & actually performed by any man , is to deny that he hath power to forgive sin● . Ans. This hath been & is full denied ; it never hath been , nor never shall be proved , that forgivness of sin is the imputation of a Righteousness . Though he addeth from Rom. 4 : 6. & 3 : 28. &c. that it is the imputation of such a Righteousness , as consisteth not , no●es made up of any works performed to the Law by any man , which is but a Righteousness , that never had a being . Ans. This is but a plaine perverting of the Scriptures , which speak only of works ( in that exclusion ) done & performed by us , as the whole scope , and all the circumstances of the passages , demonstrate to any man , who will not willingly put out his owne eyes : and it were a meer imposing upon the Understandings of the most ordinary Reader , and a miserable mispending of time , to goe about the evincing of this , which is so obvious . But what desperat shifts will not a wrong cause put men to use , who will not be truths captives ? His 5. Conclusion cometh here also to be considered : It is this . He that is fully discharged from his sins , needeth no other R●ghteousness , to give him-Right 〈◊〉 unto life . This is as false as the rest ; for the Law is ; do this & live : and pardon for transgressions is not the same with doing of the Law. What is his reason ? death is the wages of sin , is of sin only , being due to no creature in any other respect , nor upon any other terme whatsomever . But what then ? Now he that it free of death , & no wayes obnoxious thereunto , cannot but be conceived to have a right unto life , there being neither any middle condition between death & life , wherein it is possible for a reasonable creature to subsist , nor againe any capacity of life , but by some right & ●itle thereunto . Ans. Though this be true , as to us now , that he who is no wayes obnoxious unto death , hath a right unto life ; Yet the consequence that he would draw from it , is not good : to wit , that that only , which taketh away the obnoxiousness unto death , giveth also a right to life : because God hath inseparably joined these effects together , as also their distinct causes together , and giveth them inseparably ; so that he who is pardoned hath also a right to life , not meerly upon the account , that he is pardoned , but because together with the imputation of the Satisfaction of Christ , whence floweth pardon , he imputeth also Christ's Righteousness , upon which followeth the right to life . And howbeit now , as to us , there is no middle state betwixt these two ; Yet in Adam there was ; for while he stood , he was not obnoxious unto death ; and yet he had not right unto life : but was to work out & perfect his rask , to that end . But he tels us , That while Adam stood , he was already in possession & fruition of life ; else he could not be threatned with death . Ans. This is not the life , whereof we are speaking ; we are speaking of the life , promised by that Covenant , unto perfect obedience : But it seemeth , that he joyneth with the 〈◊〉 , in this , granting no life promised to Adam , but a Continuance of what he was already in possession of . He enquireth . If he had not a right unto life by his freedome from sin , but was to purchase this right , by an ctlual fulfilling of the Law , it would be known , what quantit●e● of obedience to the Law he must have paid , before he had made this purchase ; & how long he must have obeyed & keept the Law ? Ans. There is no necessity of any exact knowledge of these things ; our maine question doth not ●●and or ●all with the knowledge or ignorance of them : Yet , we may say ( and that is sufficient ) that that Law , or Covenant , requiring perfect obedience , and perpetual , without the least omission or commission , he must have paid all that obedience , which the Law required of him , to the day of his trans●●●gration , or change to glory , before the 〈◊〉 had been made . He addeth ; for had he lived a two yeers in his integrity & uprightness , without the least touch of any transgression , he h●d still but a debtor of obedience to the Law , upon the same termes , that he was , at the beginning , & the least interruption or breach in the course of his obedience , had even now been the forfeiture of that life he enjoyed . Ans. How long Adam should have lived upon earth , before his translation to glory , we know not ; nor is it of use for us to enquire ; it is sufficient to know , that he was to finish his course , & to persevere in obedience to the end , if he would not both forfeit the life he had , and the expectation of the life of glory , which was promised upon his compleeting his work of obedience . He addeth . Notwithstanding , the Scriptures of the New. Test. seem to place the immediat right , or capacity , which beleevers have to the Kingdom of heaven & eternal glory , rather in the grace of Adoption , than in any Righteousness whatsoever , even Remission of sins itself not excepted . Ans. I have spoken to this elsewhere , and shall only say here , That hereby he hath destroyed his Conclusion ; for hereby we see , that in order to the attaining of right to life , more is requisite , than meer Remission , for he cannot say , that Remission of sins & Adoption , is all one , having clearly hinted the contrary here , & having also denied Righteousness to be the ground of Adoption , while as before he made Righteousness & Remission of sins all one . He shall never prove that Adoption is without the Imputation of Righteousness . Let us heare his reason . The reason whereof may ( haply ) be this , because the life & blessedness , which come by Iesus Christ , are of far higher nature , excellency and worth , than that which was Covenanted to Adam , by way of wages for his work , or obedience to the Law , & therefore require an higher & fuller & richer capacity , or title in the creature , to interesse him therein , than that did : work faithfully performed is enough , to entitle a man to his wages , but the gift of an inheritance requirtth a special grace or favour . Ans. As this is but dubiously asserted ; so it is to no purpose ; for though some difference may be granted betwixt the glory , now had by the Gospel & that promised to Adam , in several respects ; Yet it was a life of glory , that was promised to Adam , & our Adoption is not without the imputation of a Righteousness . Nor was Adam's obedience such a work , as in strick justice called for wages , without a Covenant . The Imputation of Righteousness is indeed a special grace & Favoure & therefore fit enough to found Adoption . His 6. Conclusion is this . That Satisfaction , which Christ made to the justice of God for sin , & whereby he procured Remission of sins ( or perfect Righteousness ) & reconciliation with God for those that beleeve , consists only in that obedience of his , which he performed to that peculiar & special Law of Mediation , which God imposed upon him ( which we commonly , though perhaps not altogether so properly , call his passive obedience ) & not at all in that obedience or subjection , which he exhibited to that common Law of nature , which we call moral . Ans. Though , if we should speak strickly of satisfaction , as distinguished from obedience , & as relating to the punishment for sin , the substance of this Conclusion might be granted ; Yet taking Satisfaction more largly , as relative to our whole debt , it must necessarily include his obedience to the Law moral . ( 2 ) Though for explications sake , we may speak of Christ's Active , & of his Passive obedience distinctly ; Yet there was suffering & satisfaction , in all his Active obedience ( as it is commenly called ) & there was action & meriting in all his Passive Obedience ( as it is commonly called . ) His supposing Remission of sins , & Perfect Righteousness , is already discovered to be a mistake , ( 4 ) The special Law of Mediation required of Christ both obedience & suffering , & he speaketh without ground , when he restricteth it to his passive obedience , ( as it is commonly called ) only . His reason is . Because nothing can be satisfactory to divine justice for sin , but that which is penal . Heb. 9 : 22. for doubtless , where there is Satisfaction , there is & may be remission . Ans. This confirmeth only what we granted of satisfaction taken strickly . But cannot prove , that Satisfaction largely taken , may not , or cannot , yea or must not , include obedience , this being part of our debt to the Law , and to the Lawgiver : nor will it prove , that there was nothing of Satisfaction in Christ's obedience , which he performed in his state of humiliation . It is true , where there is Satisfaction , there is & may be Remission ; but Remission is not all , that we stand in need of . But he will have that obedience , which Christ exhibited to the moral Law , no way penal : And his reason is , because it was required of man , in his innocency , & imposed by God upon Adam before his fall ; Yea & still lyeth & shall lye to the dayes of eternity upon men & Angels . Ans. Yet for all this , it might be & was penal unto Christ , who was not meer man , but God & man in one person : And for Him , who was God , & above all Law , that man cometh under , to subject him self to that Law , which was imposed upon man , as a Viator , must needs be penal , it being a part of his subjection , as made under the Law , & a piece of his humiliation , for thus , in part , he took upon him the forme of a servant , & was made in the likeness of men ; & being found in fashion , as a man , he humbled himself , & became obedient unto death . Phil. 2 : 7 , 8. Gal. 4 : 4. What they do , who are in glory , is not to the purpose ; for here we are speaking of the obedience & subjection of such , as are Viators , & not Comprehensors . And Adam while innocent , was a Viator ; and Christ , to pay that debt , which was required of us all , as Viators , did humble himself to performe the obedience of a Viator , in our place , & in our stead , that so he might give full satisfaction , & pay our whole debt . From hence , there is no ground for his Inference , to wit , that . Therefore man was punished , & that by order & appointment of God , before his fall , & that now the glorified Saints & Angels , yea & Iesus Christ himself , are now punished in heaven . For ( 1 ) it might be & was penal to him , who was God , which was duty unto man in innocency , as is cleared , & ( 2 ) The Obedience of Saints & Angels , now in glory , & far less that of Jesus Christ himself , ( if it can properly be called obedience ) is not the duty of Viators , & therefore utterly impertinent to our purpose : We do not say , that Adam's obedience was penal , it being his duty : but Christ's was , seing no Law required such obedience of him , who was God ; nor was it necessary even to his humane Nature , in order to life for himself : for the hypostatical union fully removed that necessity , & either made him , as to himself , in respect of his humane nature , a comprehensor , or in the nearest capacity to it , even when he was subjecting himself to the obedience of a Viator , for us , and as standing in our room . But he saith , the Scriptures themselves no where ascribe this satisfaction to Christ's Active obedience ; but still to his passive . And here he citeth many passages of Scripture , to no purpose , seing none of these give any hint of the exclusion of his active obedience ; but rather do include it ; or else he may as well say , that all Christ's active obedience was no way necessary , or requisite , unto the work of Redemption ; because these passages do not expresly say so ; and yet this he will not say , seing he granteth , that his obedience was an essential requisite , & absolutly necessary , to the constitution of him our Priest , and his Sacrifice propitiatory : But we read of his being made under the Law , to redeem these , that were under the Law. Gal. 4 : 4 , 5. and of his Righteousness & obedience , as necessary to our Righteousness & justification , and as having a no less direct influence into the same ; than Adam's offence & disobedience had unto our death & damnation . Rom. 5 : 17 , 18 , 19. CHAP. II. Christ underwent the Curse of the Law. MR. Goodwine tels us in his 14. Conclusion . That the sentence or Curse of the Law was not properly executed upon Christ in his death : But this death of Christ was a ground or consideration to God , where upon to dispense with his Law , & to let fall or suspend the execution of the penalty , or curse therein threatned . Ans. ( 1 ) This is directly contrary to what the Apostle saith Gal. 3 : 13. Christ hath redeemed us from the Curse of the Law , being made a Curse for us ; for it is written , cursed is every one , that hangeth on a tree . It was the Curse of the Law , that we were under , & were to be delivered from ; and this Christ hath delivered us from , by coming in our stead & bearing it for us , yea bearing it so , that he is said to have been made it , being made a Curse for us , which is a most emphatick expression , to hold forth Christ's bearing the very penalty , threatned in the Law , which cursed every one , that continued not in all things , which are written in the book of the Law to do them . vers . 10. Deut. 27 : 26. If Christ underwent the Curse of the Law , he , sure , did suffer the very sentence , or punishment threatned in the Law ; for the Curse of the Law can import no other thing . ( 2 ) If Christ did not bear the sentence or Curse of the Law , how could he be said to have died or suffered in our place , room or stead ? No man is said to suffer in the place & stead of another , who doth not suffer that same particular kind of punishment , that the other is obnoxious to , and is obliged to suffer . ( 3 ) Why was Christ said to be made sin for us 2. Cor. 5 : 21. & to bear our iniquities Esai . 53 : 6. 1. Pet. 2 : 24. If he did not undergoe the very punishment ; that was due to us , because of sin ? ( 4 ) This is to give away the cause , in a great measure , unto the Socinians , who will not yeeld , that Christ's death was any satisfaction to the justice , or payment of our criminal debt , or a suffering the punishment of sin , due to us ; for if Christ did not suffer the curse & sentence of the Law , he did not suffer the punishment , which the Law threatned , and justice required ; he did not suffer any punishment at all , if he suffered not our punishment , or that which was due to us ; he did not stand in our Law-place to answere all the demands of justice according to what we were liable unto by the Law ? nor did he bear our sins in his own body on the cross . ( 5 ) If Christ's death was a ground or consideration to God , whereupon to dispense with his Law ; then it is apparent , that the consideration of Christ's death was anterior to the dispensing with the Law : whereas the contrary is rather true , to wit , that the Lord's dispensing with the Law , was anteriour to his sending of Christ , because the Law properly knowing no mediator , and requiring none to suffer the penalty for another , must first , in order of nature , be considered , as dispensed with , before Christ be substituted in the room of sinners to undergo what they deserved . ( 6 ) If it was only a ground to God , whereupon to let fall , or suspend the execution of the penalty , then it seemeth , Christ's death was no full payment , or Satisfaction ; for a full Satisfaction requireth more than a suspension of the execution of the punishment , even a full delivery there-from . Let us heare his reason . Because ( saith he ) the threatning & Curse of the Law was not at all bent or intended against the innocent or Righteous , but against transgressours only . Therefore God in inflicting death upon Christ being innocent and Righteous , did not follow the purport or intent of the Law●but in sparing & forbearing the transgressours ( who according to the 〈◊〉 of the Law should have bin punished ) manifestly dispenseth with the Law , and doth not execute it . Ans. All this being granted , yet it will not follow , that the sentence & Curse of the Law was not executed upon Christ in his death : for notwithstanding of this dispensing with the Law , as to the persons ; Yet was there no Relaxation of the Law , as to the punishment threatned ? Though the Law did not require , that the innocent should suffer ; Yet the Supream Lord & Ruler dispensing with his own Law so far , as to substitute an innocent person , in the room & place of sinners , the Law required , that that innocent person , taking on that penalty , and thereby making himself nocent , as to the penalty , should suffer the same that was threatned , & consequently bear the Curse , threatned in the Law. As ( saith he further for explication ) when Zaleucus ( the Locrian Law-giver ) caused one of his own eyes to be put out , that one of his son's eyes might be spared , who according both to the letter & intent of the Law , should have lost both , he did not precisely execute the Law , but gave a sufficient account or consideration , why it should for that time be dispensed with . Ans. This speaks not home to our case , wherein we pay not the half , nor no part of the penalty . But Christ payeth the whole , as substitute in our room . If Zaleucus had substituted himself in the room of his son , & suffered both his own eyes to be put out , though the Law had been dispensed with , as to the persons , yet the penalty of the loss of both eyes had been payed , & the same punishment , which the Law required , had been exacted : And so it is in our case , as is manifest . Yet he granteth , that in some sense , Christ may be said to have suffered the penalty or Curse of the Law ; as 1. It was the Curse or penalty of the Law ( saith he ) as now hanging over the head of the world , & ready to be executed upon all men for sin , that occasioned his sufferings . Ans. If this were all , all the beasts & senseless creatures , may be as well said to have suffered the penalty & Curse of the Law ; & consequently to have suffered for man & to have born mans sin , in order to his Redemption , as Christ ; for the sin , & penalty of sin , whereunto man was liable , did occasion their suffering , or being subjected to vanity Rom. 8 : 20 , 21. Thus our whole Redemption is subverted , & the cause yeelded unto the wicked Socinians , for if this be so , Christ had not our sins laid upon him , he did not beare our sins in his body on the tree , he was not wounded for our transgressions , the chastisement of our peace was not on him ; He was not made sin for us . He was not our Cautioner & High Priest ; He died not in our room & stead . Againe 2. ( saith he ) ( & some what more properly ) Christ may be said to have suffered the Curse of the Law , because the things , which he suffered were of the same nature & kinde ( at least in part ) with these things , which God intended by the Curse of the Law. Ans. Though this seemeth to come nigher to the truth , than the former ; Yet it cannot give full satisfaction , untill it be explained , what that part , is in respect of which , only Christ's sufferings were of the same Nature & kinde , with what the Law threatned . Let us hear therefore what followeth ; & see if thence satisfaction can come . But if by the Curse ( saith he ) of the Law , we understand either that entire systeme & historical body ( as it were ) of penalties & evils , which the Law itself intends in the terme ; or else include & take-in the intent of the Law , as touching the quality of the persons , upon whom is was to be executed ; in neither of these senses , did Christ suffer the Curse of the Law. Ans. ( 1 ) This doth not explaine to us , what that part is , in which Christ sufferings are of the same Nature & kind , with what was intended by the Curse of the Law. ( 2 ) There is need of explication here , to make us understand , what is that entire Systeme & historical body of penalties & evils , which the Law itself intends in the terme Curse , or death : for this is but to explaine one dark thing by what is more dark ; & so can give no Satisfaction . ( 3 ) But if the alternative added be explicative , & so the two particulars here mentioned be one & the same ; then we deny , that that doth properly belong to the essence of the penalty , as threatned in the Law : that is , every thing that necessarily attended the punishment , as inflicted on man , did not directly & essentially belong thereunto , as threatned by the Law , such as the everlastingness of death , despaire , & the like necessarily accompanying this punishment inflicted on sinners ; so that notwithstanding Christ did not , neither could , endure these accidental & consequential evils ; Yet he both did & might be said to suffer the Curse & death threatned by the Law , which is to be abstracted from what floweth not from the Law itself , but meerly from the Nature of the subject , or Condition of the sinner punished . But it may be , these words of his , the intent of the Law , as touching the quality of the persons , upon whom it was to be executed , have some other import , & that he meaneth , hereby no more but this , that the intent of the Law was , that the sinner should suffer : And indeed if so , it was impossible , that Christ's sufferings could answere the intent of the Law : But we have said above , that as to this , the Law was dispensed with ; & yet notwithstanding Christ the substitute Sufferer did suffer the same kinde of punishment , that the Law threatned under the termes of Death & Curse . What he addeth Further can give no Satisfaction . So that God ( saith he ) required the death & sufferings of Christ , not that the Law properly , either in the letter or intention of it , might be executed ; but on the contrary , that it might not be executed , I meane upon those , who being otherwise ohnoxious unto it should beleeve . Ans. Though it be true , that God required the death & sufferings of Christ , not that the Law either in the letter or intention of it might be executed , as to that , wherein it was dispensed with : Yet God required the death & sufferings of Christ , that the letter & intent of the Law might be executed , as to that wherein it was not dispensed with : that is , as to the punishment therein threatned ; And unless the Law , as to this , had been executed , no man obnoxious to it , should have escaped , and that because of the Veracity of God , yea & because of his justice , which he had determined to have Satisfied , ere sinfull man should escape the punishment . In the next place he tels us , that God did not require the death & sufferings of Christ , as a valuable consideration , where on to dispence with his Law towards those that beleeve , more ( if so much ) in a way of Satisfaction to his justice , than to his wisdom . Ans. This savoureth rankly of Socinianisme . It is not for us to make such comparisons , as if God's Wisdom & justice were not at full agreement , and were not one . The Scripture tels us , that God set forth Iesus Christ t s be a propitiation through faith in his blood , to declare his Righteousness for the remission of sins that are past , To declare , I say , at this time his Righteousness , that he might be just & the justifier of him , which beleeveth in Iesus . Rom. 3 : 25 , 26. And so it is manifest , that Satisfaction to justice was hereby intended : And this is enough to us , who know also , that in the whole contrivance of the business , the Infinite Wisdom of God is eminently relucent ; And Love not to make any such comparisons : only we think , that a Propitiation , and Satisfaction , & the like termes , used in Scripture , in the expressing of this matter , have a direct aspect , & bear a manifest relation unto justice , and correspond di●ectly there with , yea clearly enough inferre the same , though there were no other mention made expresly of the justice of God , in this matter . What saith he next to prove this . for ( doubtless ) God might ( saith he ) with as much justice , as wisdom ( if not much more ) have passed by the er ansgression of his Law , without consideration of satisfaction . Ans. What God might have done by his absolute Soveraignity , antecedent to his designe & purpose , as to the punishment , or the reatus poenae ( which must not be extended to the reatus culpae ) is not to the question . But now , the Lord , having declared his determination & purpose to rule & governe the world thus , & to have the glory of his relative justice manifested in the Salvation of lost man , could not according to justice , passe by transgressions , without a satisfaction . He adds . No man will say , that in case a man hath bin injured & wronged , that therefore he is absolutly bound in justice , to seek satisfaction , though he be never so eminent in the grace & practice of justice : but in many cases of injuries sustained , a man may be bound , in point of wisdom , & discretion , to seek satisfaction in one kind or other . Ans. This is the Socinian way of argueing : & nothing to the pointe ; for we are to look upon the Lord in this matter , not as a private man , who may dispense with injuries done him ; but as a Righteous Governour , who is resolved to demonstrate his justice & equitie , and who therefore cannot suffer sin to go unpunished without a due satisfaction had , for the violation of his Lawes . Nor is it to the point to tell us , that some hold , that God , if it had pleased him , might have pardoned Adam's transgression , without the Atonement made by the death of Christ : for they speak not of what God may now do , having determined to manifest the glory of his justice ; but what he might have done in signorationis ante decretum . And as for that word Heb. 2 : 11. It became him . &c. it will as well respect the justice of God as his wisdom , seing it became him upon the account of justice , which he would have glorified . Mr. Baxter in his Confess . Chap. IX . Sect. 5. pag. 289. thinketh that to say , that Christ paid the same thing , that the Law required of us , & not only satisfied for our not payment , is to subvert the substance of Religion : But this is only in his apprehension , & as he taketh up their meaning , who say so ; And others possibly may have no lower thoughts of some , who hold , that Christ only gave such a sacrifice to God , as might be a valuable consideration , on which he might grant us the benefites , on such conditions as are most sutable to his ends & honour ; & that he did not suffer the same , which the Law threatned . The screwing up of differences to such an hight , as to make either the one , or the other , subversive of the substance of Religion , had need to be upon clear & undeniable grounds , and not founded on meer sandy and loose consequences , such as those seem to me , by which Mr. Baxter maketh out this Charge . For he tels us . The Idem is the perfect obedience , or the full punishment that the Law requires . It is supplicium ipsius delinquentis . Ans. But now , seing such as say , that Christ paid the Idem , will say as well as he , that when Christ suffered that , which they call the Idem , the person himself that sinned , did not suffer : And I would enquire at Mr. Baxter , whether paid Christ the Idem , as to all other respects beside ; that is , whether Christ suffered all that penalty , which the Law did threaten to transgressours only this excepted ( which must be excepted ) that he did it in another person , & that he was not the person himself , that sinned , or not ? If he say , Not , then the difference goeth deeper ; but why doth he not then , to make out this heavy charge , Instance some particulars , threatned in the Law , which Christ did not undergo ? And why doth he insist only on this one , that he was not ipse delinquens . but another person ? If he grant that in all other respects , Christ paid the Idem ; no man , sure , can see such difference here , as shall make the one side subvert the Substance of Religion : for it is a meer s●●ife about a word ; & it cometh all to this , whether when one man layeth down his life , to save another condemned to death , after all satisfaction in money , lands , rents service , or what else , hath been rejected , he can be said to pay the Idem , which the Law required , or not ? Some Lawyers would possibly say , he did pay , or suffer the Idem ; Mr. Baxter would say not , because he was not ipsa persona delinquens , was not the very person , that was condemned , but another . And yet death , unto which the other man was condemned , was inflicted upon him , and no less would be accepted as satisfaction , at his hands ; which would make some say , that all that debate , whether it was the same , or the equivalent , were a meer needless contest about a word . And if it be but just so here , in our present debate , every one will judge it very hard , to call that a subversion of Religion , which , after examination & trial , is found to be but a strife about a word . Now , how will Mr. Baxter prove that the suffering of the Idem , is only , when it is supplicium ipsius delinquentis ? And not also , when the same punishment , in all its essential ingredients , is undergone & suffered by another ? When the Law imposeth the penalty of death , or of such a great summe of money , on a person transgressing such a Law ; common discourse would say , & I suppose the Law give allowance thereto , that , when another came , & payed the same penalty for him , without the least abatement , he payed the same penalty , which he Law impofed , and not another ; and not meerly a valuable consideration . It is true , the Law threatened only the transgressour , & obliged him to suffer ; but notwithstanding , another might pay the very same thing , which the Law threatned & requireth . He saith next ( p. 290. ) the Law never threatned a Surety : nor granteth any liberty of substitution : that was an act of God above the Law ? If therefore the thing due were payed , it was we ourselves morally or legally , that suffered . Ans. Sure , some Lawes of men will threaten Sureties , & grant liberty of substitution too : But if he speak here only of the Law of God , we grant ; that it threatned only the transgressour ; & that it was an act of God above the Law , & dispensing therewith , that granted a substitution ; Yet notwithstanding of this it is not proved , that that Substitute did not , or could not , suffer the same punishment , which the Law threatned . And if Mr. Baxter think , that the lawes not threatning a Surety , nor granting liberty of a substitution , will prove it ; it is denied . Next His other consequence is as uncleare , viz. That if the thing due were payed , it was we ourselves that suffered personally : all these consequences run upon the first false ground , that no man can pay the Idem , but the very transgressour . What he meaneth by , we ourselves morally , he would do well to explicate . And as for legally , we ourselves may be said to do legally , what our Surety & undertaker doth for us . And if this be all he meaneth , viz. that if the thing due ( to wit by Law , as threatned there ) be payed , either we in our own persons , or our Surety for us , & in our room & Law place , payed it , it is true , but subversive of his hypothesis : It must then be some other thing that he meaneth by morally or legally & it must be the same with , or equivalent to personally : or the like ; but his next words cleare his meaning ; for he addeth ; And it would not be ourselves legally , because it was not ourselves naturally . And what lawyer , I pray , will yeeld to this reason ? I suppose , they will tell us , that we are said to do that legally , which our Cautioner , or Surety doth for us . But if he think otherwayes here also , that nothing can be accounted to be done by us legally , but what is done by our selves Naturally ( which is a word of many significations , & might occasion much discourse ) that is , personally ; Yet it will not follow , that no other can suffer the Idem , that was threatned , but the delinquent himself . At length he tels us , That if it had been ourselves legally , then the strickest justice could not have denied us a present & perfect deliverance ipso facto , seing no justice can demand more , than the idem quod dehitur ( rather debetur ) the whole debt of obedience or punishment . Ans. But what if ourselves , in our own natural persons , had undergone the penalty , had we therefore ipso facto attained a perfect deliverance ? It will be confessed , I suppose , that all that underlye this punishment , underlye it for ever : how then doth their legall suffering the idem helpe them ? If it be said , that they must eternally suffer , because never able to suffer so , as to make satisfaction : Yet still it is obvious , that their undergoing the idem in their own persons naturally , doth not advantage them , as to a present & perfect deliverance ipso facto , or ever at all . And where is then the truth of this axiome ? Or where is its pertinency to our purpose ? When a man is punished with death , according to the Law , is he ipso facto presently & perfectly delivered ? It seemeth then , that the paying of the Idem , yea , or the tantund●m by another person , is more effectual for their liberation , than their paying of the Idem in their own persons . And againe the Law , in many cases granteth liberation , even when the Idem in Mr. Baxters sense is payed , that is , when another payeth down the same : Yea & likewise if the Creditor be satisfied , when another thing is payed : So that neither part of this assertion holdeth true , universally . But yet some may say ; That if the Idem or the very same , were payed by Christ , our liberation should immediatly follow . I Ans. It will not follow ; so if we , in our own persons , had made full payment of that debt of suffering ( which is impossible to be done in time ) it might be granted , that actuall liberation would immediatly follow : but when we did not this , in our own persons ; but Christ made full payment of what the Law could demand by way of punishment , or threatned , for us , it will not follow , that our deliverance should immediatly follow thereupon : and the reason is because it was such a paying of the Idem , as was refusable , and as God himself provided out of wonderful love & free grace ; and was accorded unto by a mutual compact , according to the free & wise Conditions of which the benefites were to be given out . Mr. Baxter in his Cath. Theol. part . 2. n. 48. saith , the Very nature & Reason of the Satisfactoriness of Christ's sufferings was not in being the very same either in kind , or in degree , which were due to all for whom he suffered . Whence we see , that he denieth , that Christ suffered the same , either in kind , or in degree , that was due by the Law to those for whom he suffered . His reason , why they could not be the same , which was due by the Law , he giveth ( n. 49. ) is the same we heard before viz. The Law made it due to the sinner himself . Which notwithstanding , it might be the same both as to kind & degree , which Christ suffered , that the Law made due ; the substitution of a new person , that the Law did not provide , altereth not the punishment either as to kind , or as to degree . He addeth : and anothers suffering for him ful●illeth not the Law ( which never said either thou , or another for thee shall die ) but only satisfyeth the Law-giver , as he is above his own Law , & could dispense with is , his justice being satisfied & saved , dum alius solvit , aliud solvitur . Ans. Though the Law intend only the punishment of the transgressour ; Yet when the Law-giver dispenseth with the Law , & accepteth of the punishment & suffering of a●other , the punishment & suffering of another , doth not eo spso , that it is the punishment & suffering of another , become different in kind & degree from the punishment enjoyned by the Law ; as is obvious ; when ●ne man suffereth death for another , the Law being dispensed with , that made death due to the transgressour himself : his death doth not become eoipso , that it is the death of another , than of him that transgressed , another kind of death , ar distinct as to degrees ; it may be the same as to both : And yet this is all the force of Mr. Baxter argument , dum alius solvit , aliud solvitur ; which whether it be a certaine & universal rule in the Law , I much doubt : but though it were : Yet no man can hence inferre , that aliud quoad genus & gradus , eo ipso solvitur : for it is a rule in logick , that a genere ad speciem non sequitur affirmativ● , so that though , when the Law requireth , that he who sinneth shall suffer , & die , & another suffereth & dieth , in the room & stead of him who sinned , it may be said , that in so farr aliud solvitu● ; Yet it cannot be hence inferred , that the death or suffering of him , who sinned not , is quite of another kind , & differeth in degrees from that death , which the Law made due to the sinner . He mentioneth afterward in the 2 , 3 , 4. & 5. places some particulars , which were not in Christ's sufferings , & yet would have been in the sufferings of sinners themselves : But all this is to no purpose ; for the question is not , whether Christ's sufferings were the same every way with the sufferings of the damned , as to all circumstances , & consequents , flowing from the Condition of sinners suffering ; But whether they were the same , as to kind , with that death & Curse , which was threatned in the Law , by way of punishment , & which was therefore due by Law unto the transgressour . Let us now see the particulars . 2. And sin ( saith he ) itself ( though not as sin ) was the greatest part of the sinners punishment . To be alienated from God , & not to Love him & delight in him , but to be corrupted & deluded & tormented by concupiscence . Ans. These are indeed necessary consequents of sin in the person , who is a sinner , and are consequently punishment ; but not directly such ; neither were they threatned as punishments by the Law , & so do not belong to the essence & substance of that punishment , which the Law threatned , & which Christ was called to undertake . 3. Saith he . And the immediat unavoidable consequents resulting from sin itself , were punishments , which Christ did never undergo , ( as to be hateful & displeasing to God , as contrary to his holy nature , to be related as criminal , to lose right to God's Favour & Kingdom . Ans. To be hateful & displeasing unto God ● agreeth only to a creature ( which God doth not hate , as such ) as a sinner inherently : and though Christ did not feel God's hatred & anger against his own person , yet he felt his anger & hatred against sin , & sinners . And Christ was also related as Criminal , not inherently , but by imputation , when he was made sin for ●s . 2. Cor. 5 : 21. The sinner that is such inherently only , loseth right to God's Favour , & Christ missed the sense thereof , when he cried out , my God , my God , why hast thou forsaken me ? And 4. ( saith he ) none of the further punishment , which supposed real faultiness , could fall on Christ , as the torment of an accusing conscience , for rejecting & offending God , for casting away our own felicity & running into hell &c. the sense of God's hatred of us , as real sinners . Ans. All this is granted , but these belonged only to the punishment as inflicted on the sinner & transgressour himself , but did not belong to its essence & substance abstractly confidered , & so could not accompany the same , as inflicted upon one , who was in himself wholly free of all sin . And this is yet more manifest in that which he mentioneth . 5. Saying much less the Desertions of the Spirit of holiness , to be left without goodness , in a state of sin , & to hate God for his justice & holiness , which will be the damneds case ; for these did not belong to the essence & substance of the punishment , threatned in the Law ; but were only consequents thereof , as inflicted on sinners inherently . We do not say , that Christ suffered , what the damned do suffer , or that he was in the damneds case . Thus , though we make them not of the same kind , with all that the damned do suffer ; Yet without any blind zeal ( as he is pleased to censure ) we may say , that Christ suffered the same curse & death , that was threatned in the Law properly , as a punishments , as to substance ; and yet no way be guilty of intollerable blaspheming of our Saviour . The same answer may serve to that , which he saith ( n. 50. ) Nor could Christ's sufferings be equal in degree , intensively & extensivly , to all that was deserved by the world , as is easily discernable by perusing what is now said , seing our deserved suffering lay in things of such a nature , as to be left in sin itself , destitute of God's image & love & communion , under his hatred , tormented in conscience , besides the ever-lasting torments in hell , which are more than these , upon all the millions of sinners , which were redeemed . This is already answered : & it is not demonstrated , that all these consequents & concomitants of the punishment , as inflicted on such as were sinners inherently , did properly belong to the essence & substance of the punishment threatned , in itself considered ; And of this we only speak , for as to this , we only say , that Christ suffered the same . If two men be condemned to pay , each a thousand pounds , which none of them are well able to do , & a rich man undertaketh to pay the summe for one of the two , that rich man may well be said to have payed the same summe , that the poor man was obliged to pay , though his paying of that summe be not attended with such consequents & circumstances , as it would have been , if the poor man himself had been put to pay it , or as the other poor man findeth it , who is made to pay it ; in the poor man it is necessarily attended with poverty to himself & all his family , & possibly he & all his must be sold for slaves to make up the summe ; but the rich man can pay it without any such concomitants , or consequents , & yet be said to have payed the same summe . It is to be observed , that Papists & some others use all these same arguments to prove , that Christ did not suffer any thing of the penalty of sin in his soul , as may be particularly seen in Parker de descensu lib. 3. But Mr. Baxter granteth ( n. 51. ) that Christ did suffer more in soul , than in body : And yet what answers are made by Parker & other reformed divines , in this matter , against Papist's , may also serve our turn against Mr. Baxter & others : Socinians also , ( as may be seen in Smalci● Refut . lib. de Satisf . Christ Chap. 6. & 7. ) upon these same grounds , deny , that Christ's sufferings were a proper satisfaction , he thereby not paying the Idem , the same , that man should have suffered . And Socinus Prael . Theol. Cap. 18. fol. 205. saith in plaine termes , That Christ did no way satishe the justice of God by his sufferings , unless it be said , that he suffered the same things , which we should have suffered because of our sins . Therefore there is a necessity , to hold that Christ suffered the same for substance , that the Elect were liable to suffer , that it may the more clearly appear , that his sufferings were indeed a Satisfaction . But Mr. Baxter tels us , in the same book ( n. 149. ) that Solution of the debt & satisfaction , strickly taken , thus differ , that Satisfaction is solutio tantidem , vel aequivalentis , alias indebiti . And if Christ be said to have paid the very same duty & punishment , which the Law required , he is denied to have satisfied , for our non-payment ; for a Law that is fully performed can require no more , nor the Law-giver neither : And therefore both Satisfaction & Pardon are shut out . Ans. Thus we seem to be hardly straitned , for if we say , that Christ paid the Idem , the Same , Mr. Baxter thinketh we destroy thereby all Satisfiction & all Pardon , and so yeeld the cause to the Socinians : If upon the other hand , we say , that Christ did not suffer the Idem , we yeeld the cause unto the Socinians , and deny all Satisfaction , in t●er judgment ; and their consequence seemeth to be as rational , as Mr. Baxter's . But truth may be affirmed , without all hazard : And to make such a difference betwixt Solution & Satisfaction , is to play needlesly upon words , & at length will but recurre unto this , Sialius solvit , aliud solvitur ; and so by saying that Christ's Satisfaction was also a solutio ejusdem , we shall deny both Satisfaction & Pardon ; or by calling it so : But , as was said above , it is not fit to lay so much weight upon the simple use of a terme or word ; and sure it is most unfit for Mr. Baxter to do so , who on all occasions , venteth his displeasure so much against others , who lay so much weight on meet termes of art , or words . But , as to the thing , sure , the creditor will think himself satisfied , when the same summe , which was oweing by one , is payed by another for the debitor , & that in the same species of Silver , or of Gold. And if that hold , that sialius solvit , aliud solvitur , Mr. Baxter may see , that if another pay , his payment may become a Satisfaction , because it is so far aliud another thing , though really & upon the matter , it be the same . And here lieth the truth , that we assert , Christ paid the very same suffering , that we were obliged to pay ; but he being another , and not the persons guilty themselves , his sufferings were not only a solutio debiti , a payment of our debt , but also , as being performed by him , they were a Satisfaction to justice , and so much the rather a compleet Satisfaction , that they were the same sufferings , we were liable to , & not strickly equivalent . And this appeareth to me the more clear from what Mr. Baxter said before ( n. 5● . & 53. ) where he hath these words . [ The true reason of the Satisfactorieness of Christ's suffering was , that they were a most apt meanes for the demonstration of the Governing justice , holiness , Wisdom & Mercy of God , by which God could attaine to the ends of the Law & Government , better than by executing the Law on the world in its destruction . ] Where we hear no word of its being solutio equivalentis alias indebiti . and next , all this is more clear by Christ's suffering the very same , that we were to suffer , than by saying that he suffered some other thing ; The most clear demonstration of the Governing justice of God was in exacting of Christ the full penalty , & the very same punishment both in Soul & Body , that the Law of God made due unto transgressours ; No other thing could give such a demonstration hereof , justice could not have required more ; and justice had not fully been demonstrated by exacting less : and the exacting of the very same , both as to Kinde , and as to degrees keeped a just correspondence with the requisite demonstration of the Governing justice of God. Hereby also was his Holiness Wisdom & Mercy , whereby he attained the ends of the Law & Government , most clearly manifested , when he did not execute the Law upon the sinful world , but upon the substituted Cautioner , that the Elect world might be saved : This , I am sure , was evidently a full salvo to Gods justice , when the same punishment was paid down , that Law & justice called for . Not that God might give pardon & life to sinners , upon the new termes of the Covenant of Grace ( as he speaketh n. 53. ) for that looketh too like the Arminian Satisfaction : as if nothing but a possibility & freedom were here obtained for God to bestow pardon & life , upon such conditions ; whereby notwithstanding of this Satisfaction , it might come to passe , that not one should be saved . See Colloq . Hag. p. 172. Impetratio salutis pro●omnibus , est acquisiti● possibilitatis , ut nimirum Deus , illaesâ suâ justitiâ , hominem peccatorem possit recipere in gratiam . See also Grevinch . ad Ames . fol. 9. Posita & praestita Christi morte & Satisfactione , fieri potest , ut , nemine novi foederis conditionem praestante , nemo salvaretur . Therefore I judge it saifest to say . That justice was so satisfied , as that all such , for whom the Satisfaction was given , shall in due time , and according to God's own method , certainly receive both pardon & life , both grace & glory , both grace to beleeve in Christ , and all the other graces that follow thereupon , with life everlasting . CHAP. III. We must not lean to any Righteousness within us , whereby to be justified . Mr. Baxter in his Cathol . Theol. part . 2. n. 176. speaketh thus . It is ordinary ( saith he ) with some writers & preachers , to tell men , that no part of their Righteousness is in themselves , & with others , that at least , none which they are justified , by in any part is in them ; And that it is all in Christ only : And that nature is loth to yeeld to this , but thinketh it a fine thing , to have some little part of the honour to itself : And as to the honour of a good Action , if it be but 999. parts , that it ascribeth to God , & taketh one part of a thousand to ourselves , it is a dangerous arrogation : We must have none . And it might be thought , that such as ever understood the Gospel , considered the particular expressions , used in Scripture , to abase man , yea & the whole Contrivance of the Gospel Salvation , through a Crucified Cautioner , and that such as ever understood & were acquanted with the Natural Pride , deceit , & Treacherie of their own heart ; and had any experience in the devices of Satan , in & about wakened consciences , to keep them from an hearty closing with & willing accepting of , and cleanly resting upon the way of Salvation , revealed in the Gospel , should be far from condemning this saying , & from making exceptions against it . But indeed , the grounds , that Papists , Socinians & Arminians lay down , as the Basis of their antievangelick Fabrick , & Contrivance of the way of Salvation , are more favourable to Self , and are therefore the more cordially embraced by many , & more stiffly maintained . Mr. Baxter seemeth to say here , that these are different things , to say , That no part of our Righteousness is in ourselves , and that no part of our Righteousness , by which we are justified , is in ourselves , where with the Orthodox , these are but different expressions of the same thing ; for when they deny a Righteousness within ourselves , it is not a denying of begun Holiness & Sanctification ; but a denying of a Righteousness as the ground of justification , for all this they acknowledge to be wholly & only in Christ , the Lord our Righteousness . And to adjoine to this , the Question about the honour of a good Action , as whether that should be wholly ascribed to God , or one part of a Thousand may not be ascribed to ourselves ; is neither very savourie in itself , nor pertinent to the clearing of the other . But what answereth Mr. Baxter ? This ( saith he ) well explained may be made sound : But thus grosly delivered , it is but a popular cheat , under the taking Pretence of self abasement & giving Christ all . Ans. I should readily feare , that Mr. Baxter's explication should be so far from making the expressions sounder than they are , that it should rather prove a Commentary corrupting the text , seing I finde him thus dissatisfied with expressions so consonant to the straine of the Gospel , to the holy genius of all savingly illuminated , and to the very language of the Saints , in Scripture . But as to his Consure , calling this no less than a popular cheat , it is sharpe , and , more befitting , in my judgment , a Papist , or a Non-Christian Socinian , than Mr. Baxter . Yet let us hear the ground of this so sharp & so unseemly censure . The Devil ( saith he ) is as willing as any one , that you should have nothing honourable or praiseworthie in you ; & be as vile , as he can make you . Ans. If it would not be displeasing , I would say , that this answere is a plaine cheat : for the question is not , whether we should have any thing in us , truely honourable & praise worthie , or whether we should be as vile , as the devil would make us ; No protestant ever spoke so ; But the question is . Whether for any thing in us truely honourable & praise worthie , we should Sacrifice to our own net , & burne incense to our own drag ; or give the glory unto God , who worketh all our works in us ; and worketh in us both to will , & to do Esai . 26 : 12. Phil. 2 : 13. The question is not , whether we should have good in us , or not ? but whether we should not say , with Paul 1. Cor. 4 : 4. Even when we know nothing by ourselves , yet are we not hereby justified ? and whether we should not say with him Phil , 3 : 8 , 9. that we count all things but loss , for the excellency of the knowledg of Christ Jesus , our Lord , & count them dung , that we may win Christ , & be found in him , not having our own Righteousness , which is of the Law , but that which is through the Faith of Christ , the Righteousness which is of God by Faith. The question is not , whether Christ be made Sanctification to us ; but whether that Sanctification , be any part of that Righteousness , which Christ is made of God to be unto us ? What more ? He addeth . It is God , who honoureth these , that honour him , & praiseth his Saints , as the excellent on the Earth , & his Jewels & peculiar Treasure , adorneth with his own lovely image , & partakers of the divine Nature , and members of Christ , as his own flesh . And it is Satan & wicked men that vilifie & dishonour them . Ans. This is but a Continuance of the same cheat : for it is no part of the question , whether the Saints should be vilified , or honoured ? But the question is , whether the Saints should rob God of his glory , and ascribe that unto themselves , which is due unto him , be it in less , or in more ? We know , the Saints are God's excellent ones , his Jewels & his peculiar treasure ; but all this is through the free underserved grace of God , making them beautiful & lovely with his own graces , and partakers of his divine Nature : And therefore we say , that for all that they ought to be humble , knowing what their birth & ●ativity was , and whence all this is come ; and who ought to have the glory of all this ; and notwithstanding of this , what is the sole ground of their justification before God , and what is that Righteousness , upon the account whereof they are justified in the sight of God. And I have oft lamented it ( saith he furder ) that these very men , that hold this kind of doctrine of self-abosement , as having no part of Righteousness , nor share at all in any good work , are yet too oft so proudly conceited of their own goodness ( even for holding , that they have none for which they are praise worthie ) as that their pride is no small trouble to the Churches & all about them . Ans. I shall not plead for pride , or proud conceits in any : but whether such as lay down doctrinal grounds of pride , and teach men to be proud , or such as lay down contrary grounds , but do not practise accordingly , be most blame worthie ; I leave Mr. Baxter to judge . One thing I would ask : How Mr. Baxter came to know , that such , as he opposeth here , were proudly conceited of their own goodness ? Pride & a proud conceit lyeth most within , & is not obvious to the view of every one , especially being upon such a ground . I hope Mr. Baxter will not take upon him to judge of hearts : And if it be by their contendings for that , which they conceive to be truth : If this be an infallible mark , no man can be judged more proud , than is Mr. Baxter , none having in this matter contended by so many & so great volumnes , as he hath , since his Aphorismes come abroad , & that indeed to the no small trouble of the Churches . And further , some might think , that if Mr. Baxter did aright lament , that any were proudly conceited of their own goodness , he should not have laid doctrinal grounds for fomenting of this pride ; nor moved such an objection against himself , as he doth here ; for no man can rightly lament at the practice of that doctrine , which himself embraceth & teacheth . He proceedeth ( ● . 177. ) Whatever is of God is good : & whatever is good is la●dable or praise-worthie , & meriteth to be esteemed as it is . Ans. True , & therefore God , who is the Author thereof , should have the glory , & it should be esteemed , as it is , to the glory of God , & not to puff us up with proud conceits , or to be the ground we leane to , in order to be justified & accepted of God. He addeth ( n. 178. ) All the Sanctified are inherently righteous , but with an imperfect Righteousness , which will no further justifie them in judgment , save only against this Accusation , that they are unholy . Ans. Mr. Baxter then is much to blame , who will have this Imperfect Righteousness to be a perfect Righteousness , as being our Gospel Righteousness , and the Po●estative condition of our Justification & absolution at judgment , and so the immediat & sole formal ground of our Justification before God. But this answere is also impertinent ; for these he here writteth against , speak not of a particular justification , from this or that false Accusation ; but of that justification before God , whereof Paul treateth , in his Epistles to the Romans & Galatians , & which is a justification of the ungodly . Rom. 4 : 5. He addeth ( n. 179. ) There is no Righteousness , which will not justifie him , that hath it in tantum , so far as he is Righteous : for the contrary is a contradiction : for to be just , is to be justifiable . Ans. This is sick of the same impertinency with what went before : for the question is not concerning a particular Righteousness , & a particular justification , upon that account ; but of a general justification , as to our state & that from the just accusation of Law & justice , under which we stand by Nature , in reference to which , all our inherent Righteo●sness , how great so ever it be , is no ground , nor part of the merite , or formalis ratio of that . Paul had no small share of this Righteousness , when he said , he knew nothing by himself : And yet he addeth ▪ Yet am I not hereby justified 1. Cor. 4 : 4. and we would say the same , & speak after this manner , if Mr. Baxter would suffer us . Next ( n. 181. for 180. ) he saith . All the Righteousness , which formally justifieth us , is our own , or on ourselves , where it justifieth us : for to be made just or justified , in the first sense constitutivly , is nothing else , but to be made such , as are personally themselves just . Pardon of sin is made our own , Right to Christ & glory is made our own ; though Christ's Righteousness was the only meritorious cause of all this ; which therefore is & may be called our Material Righteousness , as that , which meriteth it , is the matter . Ans. There seemeth to be nothing here , but confusion : for ( 1 ) he speaketh ambiguously , when he saith , that all that Righteousness , which formally justifieth us , is our own , or on ourselves ; for this may be true , whether by that Righteousness , he mean the Surety-Righteousness of Christ ( which he doth not meane , for he is too much against the imputation of that , as we have seen ) beeause we say , that is made ours by imputation , in order to our justification upon the account thereof : or whether he mean our own inherent Righteousness ; but then if this be his meaning , it is false , that we are hereby formally justified , unless he mean , as before , only a particular justification , which is nothing to the point , as was said . ( 2 ) To be made just & to be justified , are not formally the same , but to such only , who Love confusion . ( 3 ) He who is made just , is but constituted justifiable , & is not eo ipso constitutive justified : But Mr. Baxter loveth his own Expressions & Explications of them . ( 4 ) When he saith that to be justified constitutively is nothing else but to be made such , as are personally themselves just , he speaketh very indistinctly ; not only as confounding , being made just & being justified , as if they were formally the same ; but also as not giving us to understand , what he meaneth by these words personally th●mselves just : Hereby he would seem to say , that only by something inherent in our persons , we are constituted Righteous , & are justified ; and not by any thing imputed to us : And if so , the ground of all Anti-evangelick boasting & glorying in ourselves is laid . ( 5 ) Pardon of sin , as such , is neither a making a just , nor a justifying : and the same we say of Right to Christ & to Glory . ( 6 ) Christ's Righteousness , according to Mr. Baxter , can not be called the meritorious cause of our pardon , justification , & Right to Glory &c. because it is only made by him the meritorious cause of the New Covenant , wherein pardon , Right to Christ & to Glory are promised upon New Conditions , & so is made the meritorious Cause of the connection betwixt the performance of these New Conditions , & the obtaining of Pardon & that Right ; so that by vertue of Christ's Merites , these New Conditions are made the proper & immediat meritorious cause ex pacto of these favours : And by this way , Man can not but boast & glory in himself immediatly , and give Christ only some remote far-off thanks , for procuring the New termes . ( 7 ) Christ's Righteousness cannot be called our Material Righteousness , any other way , than as it hath purchased the New Covenant , according to Mr. Baxter ; & this being equally for all , Christ's Righteousness shall be the Material Righteousness of the Reprobat , as well as of Beleevers : And how can that be called ours , which is not ours , nor our own , nor are we by it made personally just ourselves ? as he spoke before ( 8 ) According to this doctrine , Christ Righteousness meriteth to us another Righteousness , which is our own & on ourselves & by this we are formally justified : that is , according to what went before , & to what followeth , we are formally justified by our own personal inherent holiness ( for of this , he is speaking only ) and yet that which he here mentioneth , as the Righteousness , which formally justifieth us , is said to be pardon of sin , & a Right to Christ & to Glory , which formally is no Righteousness at all , nor no where so called in Scripture , & is but a consequent of that , which elsewhere he calleth our Gospel Righteousness , and the Condition of Justification . He goeth on ( n. 182. ) He that is no cause of any good work , is no Christian , but a damnable wretch , & worfe than any wicked man I know in the world : And he that is a cause of it , must not be denyed falsly to be a cause of it . Nor a Saint denied to be a Saint , upon a false pretence of self-denyal . Ans. Of such a cause of any good work , he knoweth the objection speaketh , that should have the glory & praise thereof ; and & of good works , as the ground & formal Cause of justification ; which these against whom Mr. Baxter here disputeth , do deny . But we may see here , what Mr. Baxter accounteth good works ; even such as the most damnable wretch , and possiblie the devil himself may do ; that is a work materially good , though far different from the good works described to us in Scripture . And thus the Justification upon good works , which Mr. Baxter here meaneth , must be a Justification , that all Heathens , damnable wretches , yea & devils themselves are capable of : But this is not the justification we speak of , of which who ever are partakers shall be glorified Rom. 8 : 30. We say nothing , that giveth him ground to think , that our thoughts are , that a Saint should be denyed to be a Saint , upon pretence of Self-denyal . Only we say that such as are Saints indeed will be loth to rob God of his glory , or take any of that to themselves , which is due to him alone , in so far as they act as Saints ; And they should not , because Saints , glory & boast , as if their justification before God , were by their Sanctity & good works ; & not of meer grace , through the imputation of the Surety-Righteousness of Christ. One thing I would ask . Doth Mr. Baxter think , that Christ's Righteousness hath merited that justification , which those damnable wretches & devils may partake of , by any good work , which they do ? himself told us in the foregoing ( n. 81. ) that all Righteousnuss which formally iustifieth , is our own , & that to be made just & to be justified are the same , or equipollent ; and to be Justified constitutively is nothing else , then to be made such as are personally themselves just . Now , when devils & damnable wretches may be the causes of some good work , that good work cannot but formally justifie them , and they thereby become constitutively justified , I would enquire , whether this Justification be purchased by Christ or not ? And againe I would enquire , whether this Justification be accompanied with pardon of sin , & with Right to Christ & to glory , or not ? If not , how can it be called a justification ? & if it be not a justification , how can they be hereby formally justified , & constitutively justified ? He tels us next ( n. 183 ) As God is seen here in the glass of his works , so he is to be loved & praised , as so appearing . This is , say I , good & reasonable . What then ? Therefore ( saith he , he that dishonoureth his work , dishonoureth God , & hindereth his due love and praise . This consequence , I grant , is good ; but what is it to the point in hand ? And his most lovely & honourable work ( saith he ) on earth is his holy image on his Saints ; & as Christ will come to be admired & glorified in them at last , so God must be seen & glorified in them here in some degree ▪ Neither , say I , is any thing of this to the purpose in hand . He addeth . And to deny the glory of his image is the malignants way of injuring him , & that in which the worst will serve you . And what then ? He that will praise God ( saith he further ) as Creator & Redeemer must praise his works , of Creation & Redemption : And is it the way of praising him , as our Sanctifier , to dispraise his work of Sanctification ? Ans. What maketh all this to the purpose ? Must all such be guilty of this malignant wickedness , who tell men , that no part of their Righteousness is in themselves , by which they are to be justified , but that it is all in Christ only : or that say , that God must have all the glory of what good action they do ? This is hard , that either we must be wicked Malignants , or Sacrilegious robbers of God of the Glory , due unto him , But I see no connexion , and Mr. Baxter hath not yet demonstrated the same . He must then prove the Consequence of this argueing . He addeth ( n. 184. ) Those poor sinners of my acquantance , who lived in the grossest sins against Conscience ( as Drunkeness , & horedome &c. ) have been glad enough of such doctrine , & forward enough to beleeve , that there is nothing in man , that in any part can justifie him , or that is any part of Righteousness , but it is all out of us in Christ , & therefore they are as justifiable , as any . But Conscience will not let them beleeve it , as they desire , Ans. To this cannot answere , not knowing , nor having acquaintance with those poor sinners ; Yet this I may say , ( & others will say the same with me ) that Mr. Baxter's way is that , which I finde more relishing unto carnal Souls , than the self denying way of the Gospel , which we use to preach : And that the way , which Mr. Baxter is not satisfied with , is the way , that is most pleasant & acceptable unto the truely gracious , and rightly exercised Souls . But surder , what of all this ? Knoweth not Mr. Baxter that some can turn the grace of God into lasciviousness ? Must therefore the mountains be removed for them ? He saith Moreover ( n. 185. ) It is arrogant folly to divide tho praise of any good act between God & man , & to say God is to have so many parts & man so many : for the whole is due to God ; & yet some is due to man : for man holdeth his honour only in Subordination to God , & not dividedly in Co-ordination . And therefore all is due to God : for that which is Mans is God's ; because we have nothing ; but what we have received . But he that arrogateth any of the honour due to God or Christ , ●ffendeth . Ans. If it be thus , Mr. Baxter is the more to blame , in being dissatisfied with such , as are but expressing their care , that God have all his due , and that man do not proudly arrogat to himself any of that honour & glory , which is due to God alone : And if Mr. Baxter knoweth not , that there is a strong propension in corrupt nature , to spoil God of his glory , he knoweth nothing : And wo to such , as would indulge nature in this Sacrilege . Them that honour God , He will honour . What honour is justly due unto man , in subordination unto God , none of those , I suppose , whom Mr. Baxter here opposeth , will grudge him of ; but all their care is , to have God's due keeped for himself , & that is all ; & it is not commendable in any , to oppose them in this . But next he saith ( n. 186. ) If all had been taken from God's honour , which had been given to the creature , God would have made nothing , or made nothing good ; heaven & earth & all the world would derogate from his honour ; and none of his works should be praised . And the better any man is , the more he would dishonour God , & the wickeder the less . But he made all good , and is glorious in the glory , & honourable in the honour of all : & to justifie the holiness of his servants , is to justifie him . Ans. All this is little or nothing to the purpose : for such as are carefull that man rob not God of his glory , do not deny the honour due to the creature , knowing that when honour is given to the creature , upon a right ground , and in the right manner , it redounded unto the honour of the Creator : But who knoweth not , how ready the Creature is to steal into the throne of God ; and how ready men are to transcend● , and transgress all due limites ? And is it not saifest to keep far from such a dangerous precipice ? Is it to edification thus to gratifie with our pleadings proud Nature , and to blow at this fire of corruption , that the Saints have dailyhard work about to suppress & exstinguish ? Must we thus , on so small occasions , plead so stoutly for man , & pretend to plead for God too ? He addeth next ( n. 187. ) If these Teachers mean , that no man hath any power freely to specifie the acts of his own will by any other help of God , besides necessitating predetermining premotion ; & so that every man doth all that he can do , & no man can do more than he doth ; They di honoure God by denying him to be the Creator of that f●ee power , which is essential to man , & which God himself accounteth it his honour to creat . And they feigne God to damne & blame all , that are damned & blamed , for as great impossibilities , as if they were damned & blamed for not making a world , or for not being Angels . Ans. This is not a fit place to treate of that Question of Predetermination , though Mr. Baxter pull it in here by the eares ; It is enough for us , that we see now , whither all that Mr. Baxter hath here been saying , tendeth , even to give unto Man , the glory of all the good he doth , of his Faith , Repentance , Love of God , obedience & perseverance , in the first , chiefe & immediat ●●ace ; for by his own Natural Power he did freely specifie the acts of his own will , and so beleeved , when he might have rejected the Gospel , Loved God & Christ , when he might have hated both , Repented , when he might have remained impenitent , Converted himself , when he might have remained in his former state ( & Mr. Baxter maketh no difference of acts here , and so his words must be looked on as meaned of supernatural acts , as well as of Natural ) & that without any predetermining grace or motion of God. This glory shall we never yeeld to be due unto man , Let Mr. Baxter load the Doctrine of Predetermining grace , with all the reproaches , and absurdities , he can invent . He needs not think now to restrick his opinion of denying Predetermination unto natural acts , for as the good spoken of by those he here opposeth , is supernatural good , as such ; so his discourse here is expressive enough of this : And thus the cause is yeelded unto Pelagians , Iesuits & Arminians , and the crown is put upon the head of man , and he is to honour & praise himself for what good he doth , for all began at his own self-determining power & will ; and the Almighty himself could not have bowed & predetermined his will , except he had overturned the course of Nature , & destroyed that free power , which is essential to man. And thus it is made to be to the honour of God , to creat a Creature , that is absolute Lord & Master of all his own actions , & so must be the first Cause of his own actions , as to their specifick moral nature , & what is this , but to make man an independent Creature , as to his actions , & consequently a God to himself : Mr. Baxter hinteth some other help of God besides Predetermination ; but what that is , he telleth us not ; is it his Concourse ? From this the same inconveniences will flow , that flow from Predetermination . And beside Mr. Baxter seemeth to incline more to Durandus's his opinion , & A dola's , which even the Jesuites are ashamed to owne , and his friend D. Strang doth directly confute ; as loving to set man yet higher up , than they dar do . Doth Mr. Baxter think that it is essential to man to have such a free power , as that of himself he can specifie the acts of his own will , without any predetermining Motion of God ? Can he then beleeve in Christ. Hope savingly in God , yeeld Christian Obedience to all the commands of God , without God's Predetermining motion upon his heart ? And is that Common General influx , whereby he is preserved in his being , & his faculties & power not taken away , enough to make a man turn from Nature unto Grace , if he will be so good natured as to bow his own will , & determine himself , as he may ? Why do we then condemne the Pelagians ? What did or could Pelagius say more ? But enough of this here . In the following , Paragraph ( n. 188. ) He tels us , that some men teach , that Christ strippeth a Christian of two things , his Sins , & his Righteousness . Or that two Things must be cast away for Christ , Sins & Righteousness . And he is not satisfied with such speeches , though they be consonant to , yea upon the matter , the very same with the speeches of Paul Phil. 3 : 8 , 9. He faith they should speak better , if they would not deceive . And why saith he not so of the Apostle Paul also ? May it serve him , that we speak , as Paul did ? Nothing ( saith he ) is to be cast away , as evil , but sin . True ; and yet the Apostle desired to be found in Christ , not having his own Righteousness ; & what was a Righteousness in his eyes before ; and was a Righteousness , which is in the Law , and wherein he was blameless , he now accounted loss for Christ , yea he accounted them but dung ; which includeth a rejecting & casting of it away with detestation . He addeth , Righteousness truely such is good , & never to be cast away . If it be no Righteousn●ss , why do they falsly say , that we must cast away our Righteousness ? Ans. Let the Apostle Paul answere this , whom it concerneth as much , as us : And let Mr. Baxter in soberness consider how this reflecteth upon the Spirit of the Lord , inspiring the Apostle to speak so . As for us , we are not very anxious in this matter , but can freely tell Mr. Baxter , that though our personal Righteousness be good ; Yet in the matter of justification before God , and absolution from the condemnatory sentence of the Law , & adjudication to life , we must lay it aside , and betake ourselves solely to the Righteousness of Christ , and seek to be found in him alone , after the example of the Apostle , & according to the clear doctrine of the Gospel ; And this we are resolved to do , how displeased soever Mr. Baxter be with us upon that account . He addeth . To cast away a false conceit of Righteousness , is not to cast away Righteousness , but Sin only ; indeed beside sin , we are said justly to cast away that , which would be the object & matter of sin : And the phrase is fitlier applied to a thing Indifferent ; than to a thing necessary , lest it seduce . Ans. To account our Righteousness , consisting in our obedience to the Law , to be dung , as Paul did , in the business of justification , is all we plaid for , let Mr. Baxter call it a casting away of a false conceite of Righteousness , if that will satisfie him , but even in this we cast away our Righteousness , when we will not trust to it , as our Righteousness , in order to justification ; or as that Righteousness , upon the account of which we expect to be justified in the sight of God. And if Mr. Baxter be afraid of Seducing here , he may know where we ground our expressions : I suppose Paul was far from seducing , when he spoke , as he did Phil. 3 : 8 , 9. There is nothing so good ( saith he ) which may not be made the object of sin ; not Christ , or his Righteousness , or God himself excepted ; But we must not thus objectivly abuse them . Ans. And what is all this to the purpose ? Doth he think that those teachers , he here opposeth , were enemies to holiness ; or would have men laying aside all thoughts of it , and care about it when they spoke so ? He may as well inferre such things from the Apostles speaches . But what is meaned secundum quid , should not be understood as spoken simpliciter . His reasoning here then is impertinent , as also is that which followeth , when he saith . So holiness & true Righteousness ( inherent or imputed ) may be objects of sinful pride & boasting ; But it is not edifying doctrine therefore to say , that we must cast away inherent & imputed Righteousness . For we plead not for casting away every thing that may be abused , but for casting away our own Righteousness , in the matter of justification , that impured Righteousness may only take place . But how imputed Righteousness can be the object of sinful pride & boasting , he would do well to teach us ; that Inherent Righteousuess may be so , we know ; and to plead for justification upon that account , is to lay the foundation of sinful pride & boasting , as the Scriptures teach us . He addeth . But yet true self deny●l requireth that we deny our Righteousness ( inherent or Imputed ) to be that which indeed it is not . Ans. And therefore we deny , that our inherent Righteousness is the ground , or formalis ratio objectiva of our justification : But what way Self-denyal teacheth us to deny our imputed Righteousness to be what it is not , he must be pleased to informe us ; and to speak thus alike of both our inherent & imputed Righteousness , is not very faire ; as if there were no difference . Further he tels us . And so when men accounted the jewish observations to be a justifying Righteousness , in competition with , & in opposition to Christ , Paul counteth it as loss & dung , & nothing in that respect : when yet elsewhere he saith , I have lived in all good conscience to this day : And Christ himself fulfilled that Law & Righteousness . Ans. What meaneth Mr. Baxter by these jewish observations ? Meaneth he nothing but their observance of the Ceremonial Law ? But did Paul meane nothing but his consciencious observance of this Law , when he said , I have lived in all good conscience to this day ? And did he mean nothing else , by that Righteousness , which he counted loss & dung . Phil. 3 ? The Apostle himself distinguisheth betwixt the Law , touching which he was a Pharisee ; and that Law touching the Righteousness whereof , he had been blameless : And sure before the writting of this Epistle , he had preached down the observation of the Ceremonial Law , and was far from the observation thereof , & yet now , he accounted that same Righteousness , which formerly was gaine to him , now to be loss & dung , so that this could not be , his Ceremonial Observances ; for it had been a small demonstration of his excessive desire to win Christ , to count tha●loss now , which he had before comdemned as unnecessary . Yea as unlawfull , & had laid aside , as such . So that he meaneth all that , which could be called his own Righteousness , & which is of the Law , and was not that Righteousness , which is through the Faith of Christ , and of God by Faith. And it is also observable , that the Apostle useth a very comprehensive terme beside , saying , And I count all things but losse &c. Moreover , th● jewish observances , while that Law stood in force , were useful & good , & a Righteousness , as well as the observation of the moral Law , to which they were also reducible , being enjoined by vertue of the Second Command . And if these observances could be brought ( through mens corruption , ) in competition , with & set in opposition to Christ , and therefore were justly accounted as loss & dung & nothing , in that respect : why ought not also moral observances be ●o accounted , seing they through mans corruption , can be & are too oft brought in competition with , & set in opposition against Christ , & his Righteousness ? If Mr. Baxter will yeeld to this , he needs disput no more at this rate . He addeth . So if a man will conceit , that his common grace will justifie without holiness ; or his holiness without pardon , & the Righteousness of Christ , he must deny this Righteousness ; that is , he must deny it to be what it is not , & must cast away ( not it , but ) the false conc●its of it . Ans. We think them in an errour , who conceit , that either common grace will justifie without holiness , or holiness with or without pardon & the Righteousness of Christ : and it is not proper for him , who will not hear others saying , that Faith justifieth , to say , that holiness justifieth . And it is as improper to say , that pardon justifieth : Let him tell me , how holiness with pardon can justifie ? And as for the Righteousness of Christ , all men ( with Mr. Baxter ) are justified by it alike , for it only purchased the New Covenant , and that it did to all alike , and is no other way imputed unto any whatsomever . And so , according to his judgment it must be denied , that Christ's Righteousness becometh the beleevers through God's imputation , & that beleevers are there with clothed , and thereupon made juridically Righteous , and then justified , or pronunced Righteous , through that imputed Surety Righteousness of Christ : this is the self-denyal that Mr. Baxter will teach us ; and stead of this Surety-Righteousness of Christ , we must be clothed ( according to him ) with our own Gospel Righteousness , Faith & New Obedience , and upon that ground , as the only neerest formal reason ; or meritorious cause , expect to be justified ; because Christ's Righteousness hath purchased this Covenant , and connexion . Mr. Baxter must not be offended , that I mention the word Merite here , remembering what he saith himself ( n. 194. ) where his friendliness to Papists , & his displeasure at Protestants is so remarkable , in these words . [ And those that reject the saying of some Papists , who in this sence say , that Christ merited that we might merite , placing our Evangelical merite in a meer subordination to Christ's , do but shew , what prejudice & partiality can do , and harden those , who perceive their errors . ] Finally he saith here . And so if any Libertine will say , that Christ's Righteousness imputed to him , will justifie him without Faith , or be in stead to holiness to him , he must deny imputed Righteousness thus to be , what indeed it is not . Ans. Though I know , the Lord hath thought good to ordaine Faith , as a mean , whereby we may be made partaker of Christ's Surety-Righteousness , and so be justified ; Yet I may say , that Christ's Righteousness imputed , as being the sole meritorious cause & Ratie formali● objectiva of our justification , will justifie without Faith , as any part of that Righteousness , which we are considered as clothed with , when declared & pronunced Righteous . And though it be not in stead of holiness , as if holiness were no more required of us ; Yet it is & must be in stead of that holiness & Righteousness , which was required of us in the Old Covenant & by the Law , in order to our being accepted & justified thereupon . He tels us in the margine , that none deny . That all that are saved have inherent Righteousness ; and that in tantum we are Righteous by it ; That a man accused , as being an Insidel , Atheist , Impenitent , Ungodly , a Hypocrite &c. must be justified by pleading all the contraries in himself ; or else perish ; And that this inherent Righteousness is imperfect , and in us found with sin , & that therefore no man can be justified by it without pardon of sin , nor at all against the charge of being a sinner , & condemnable by the Law of innocency . But what is all this to the point ? Must we not therefore say with Paul , that in the business of justification , we must account our own Righteousness to be but dung , and only lean to the Righteousness of Christ ? What would he hence conclude ? And what remaineth then ( saith he ) but to trouble the world with contending de nomine , whether this Imperfect Righteousness , shall be called Righteousness , & the giving of it , called justifying , or making us Righteous so far . Ans. And who , I pray , more guilty of troubling the world with these contendings , than he ? But to the matter , it is no meer contending de nomine , that he hath caused , when in stead of the Surety-Righteousness of Christ , with which the Orthodox Asserted beleevers to be clothed , as the immediat ground of their justification before God , and which they by Faith were to lean to , and rest upon in order to justification , he substituteth , in its place , our imperfect holiness , & maketh that to merite justification & Salvation , as a subordinat Righteousness ( so called , though indeed in this case the principal . ) advanced to that dignity by the merites of Christ's Righteousness ; and as all that Righteousness , which can properly be said to be ours , and to be imputed to us , as the only Potestative Condition of our Justification & Salvation , according to the New Covenant , purchased by Christ. This is something more , and a great something more , than a meer contest about a word , or a name . This toucheth the foundation of the Gospel , let Mr. Baxter think as little of it , as he will. I need not take notice of his making these two one thing , justifying & making us Righteous , and of his calling the giving of Righteousness or holiness a justifying of us , for this is but sutable to him , who would confound all . This is all he speaketh to this matter in this place : But thereafter Sect. 5. of merite ( n. 196. ) he tels us , It is a great question , whether a man may trust to his own Faith , Repentance or Holiness . And I should think , that no orthodox man should once make a question about it ; but should reject the very insinuation of such a thing with detestation : seing Trusting to these things is the native consequent of the Popish , Socinian & Arminian errour about justification ; or of all , who speak of the Imputation of Faith &c. as our Righteousness , in stead of the imputation of the Righteousness of Christ. What answere giveth he ? But some men ( saith he ) will trouble the world with unexplained words , where no sober men differ . Ans. The words are plaine enough , and need no explication , & every ordinary Christian understand their meaning ; but against such , as will seek knots in rushes , and raise dust in the most clear aire , for their own ends , there is no remedie . I am afraied the point of difference shall be found such here , as that our agreement shall not be expected in ●haste , unless our sobriety be such , as well make us embrace inconsistences . Let us hear what he saith . No wise man can dream , that we may trust to those for more than their proper part , as that we may trust them to do anything proper to God , to Christ , to the Spirit , to the promise &c. And to use the phrase of Trusting to our own Faith , or holiness , when it soundeth absolutly , or may tempt the hearers to think , that they may trust them for God's part , or Christ's part , & not only for their own , is a dangerous deceiving course . Ans. It is true , no wise man will say , that we may trust to these for more than their proper part , but when we are mistaken about their proper part , & conceive them to have that place & part , which they have not , and accordingly trust unto them , do we not amisse ? And Mr. Baxter maketh it their part to be the immediat meritorious cause expacto ( which he otherwayes expresseth to be the Potestative Condition ) of Justification & Salvation : which we say is the part of Christ & his Righteousness alone : And sure , who ever shall trust unto them for this part , which according to the Gospel is Christ's part , trust unto them for more than their proper part . Neither is it any dangerous or deceiving course , to speak thus , when the meaning is obviously known ( except to such as have wit enough to darken things ) to be this , that we must not Trust to Faith &c. as the price , the merite , ex pacto ( as perfect obedience was under the first Covenant ) of our Justification , Adoption , & Salvation . But it is a most dangerous & deceiving course to call them only Conditions , or cause fine quibus non , when in the meane time , they are made to have the same place in the New Covenant , that perfect obedience had in the old ; & are made our Gospel-Righteousness , for which we are justified , yea & put in the same place , that the Orthodox put Christ & his Surety - Righteousness , that is , to be the immediat ground , formal cause , Ratio formalis objectiva of our Justification . What more ? But that really they may be trusted , for their own part , and must be so , no sober person will deny : for so to beleeve , obey , pray to God &c. & not to trust to them in their place , that is not to think , that we shall be ever the better for them , is unbeleefe & indeed distrusting God , & saying , it is in vain to seeke him , and what profite is it that we call upon him & such diffidence & despair will end all endeavours . Let every man prove his own work &c. This is our Rejoicing &c. If we are justified by Faith , we may trust to be justified by it . But the rare use of such a phrase in Scripture , & the danger of it , must make us never use it without need . Ans. As I said , all the question is concerning what is their own part : And by saying that they are not to be trusted unto , we deny them to have that part , or place in the matter of our Justification & Salvation , that others give unto them : And if there were no more , this is a shreud ground of presumption to us , that Mr. Baxter , owneth not the Orthodox doctrine in this matter , viz. That he cannot with patience heare it said , That we must not trust to our own Faith , Repentance or Holiness , but accounteth such expressions dangerous , aud deceiving . ( 2 ) It is but a wrong gloss put upon this expression , We must not trust to our own Faith &c. to make the meaning of it to be , we must not think , that we shall be ever the better for our Faith. &c. And therefore his following words are vaine , and to no purpose . ( 3 ) It is one thing to trust to be justified by Faith , which is but beleeve God , and trust in his word ; and a far other , to trust in our Faith ; For this is to lay our stress , & lean our weight , & found our hopes of Justification & Salvation on our weak & feckless Faith , in stead of trusting to , & relying upon Jesus Christ & his Surety Righteousness , as the only immediat ground , & as that Righteousness by & upon consideration of which , we are justified , & have a Right to Glory : And if Mr. Baxter do not see a difference betwixt these two , it is not because he cannot , but because he will not , as some may suppose . ( 4 ) He talks of the rare use of such a phrase in Scripture ; but I would know , where he findeth it used at all iu Scripture ? And it is well , that he confesseth there is danger in it : which two , me thinks , should be enough to make him , as great an enemie to this expression , as we are : But the truth is , according to his principles , we are as much now to Trust to our Faith Repentance & Holiness , in order to Justification & Salvation , as Adam was to trust to his perfect obedience , according to the Covenant of works ; & as much , as , according to our doctrine , we are to trust to Christ & his Surety-Righteousness . CHAP. IV. The Law , by the works whereof Paul denyeth that we are justified , is not the jewish Law. WE finde the Apostle Paul directly & pro●essedly proving & concluding , that we are not justified by the Law , nor by the works of the Law : Yet such as differ from us , about the interest of works , in justification , not being willing to yeeld & submit unto the truth , do seek what Evasions they can , to evite the force of the Apostles a gueings & peremptour Conclusions ; and therefore say , that Paul is to be understood , as speaking only of such , or such a Law ; & excludeth only such & such works , in which they think they may yeeld unto , what the Apostle saith , the same being limited & restricted , according to their own minde , and yet do no prejudice to their own Hypothesis : But yet what this Law in particular is , and what are the works thereof , our Adversaries are not at all agreed among themselves ; but some imagine one thing , and some another , as we shall heare . Some by the Law , and the works thereof , which Paul excludeth from justification , do mean the Ceremonial Law , and the Observances thereof ; or as others express it , the Iewish Law , including their judaical Law , & so understanding hereby all that Law , which is called Moses's Law : this is owned by some Papist's , as Bellarmine sheweth us . De justif . Lib. 1. Cap. 19. but he himself rejecteth it , upon this ground , that the Apostle Rom. 4. Ephes. 2. Tit. 3. doth simply exclude works , making no mention of the Law of Moses : The Socinians do chuse this way of interpreting the Apostle , as perticularly may be seen in the Author of a book , in●●●●led Consensus Pauli & Iacobi &c. printed . An. 1620. But this opinion doth not correspond with truth , as may be manifest from these particulars . 1. If Paul disput only against Justification by Ceremonial Observances , he had a far shorter cut , to confute that conceite , than the way he took , to wit , to tell them : that shortly that Law , with all its observances , was to be laid aside & no more to be observed , by vertue of the Gospel Administration , & because the end of all these observances , & He , who was typified thereby , was come , and had put an end to that dispensation . But we finde not the Apostle making any use of this One & Onely Argument , which had sured that purpose ; but on the contrary he useth such Mediums & Arguments , as suite no less , if not more , other Lawes , beside the Ceremonial . 2. Yea before the writting of these Epistles , wherein the Apostle did disput against Justification by the Law , at least , before he wrote that to the Galatians , he had by his preaching & practice , opposed the observation of the Ceremonial Law , as himself telleth us Gal. 2. And in that same Epistle Chap. 3. & 4. he condemneth the observation of that Law , in most peremptory termes , as being no less , than a falling from grace : And yet when he is treating of Justification not by the works of the Law Chap. 3. he mentioneth not this ground , which would have taken away the very subject of the debate . Shall we think , that the Apostle would have disproved Justification , only by the works of the Ceremonial Law by such Arguments and Tipicks , out of Scripture , when he was within a little by forcible reasons to remove the very Law itself , and condemne all observation thereof ? 3. It is strange , that Paul in writting to the Gentils , should deny Justification to be by the works of the Law , meaning the Ceremonial Law only ; and Iames writting to the Jewes , should cry up the observation of that Law , and plead for justification thereby : This would say , that Jewes & Gentiles were not both to be justified one way : or that Iames & Paul do clearly contradict other ; neither of which must be said . That Iames speaketh of another Law , than Paul speaketh of , cannot be made good . And therefore when our Adversaries will prove from Iames , that we are justified by works , their meaning is , that we are justified by the Observation of the Ceremonial Law. 4. The several things mentioned of this Law , whereof the Apostle speaketh , sheweth , that he is not speaking of the Ceremonial Law only : as ( 1 ) Rom. 3 : 19. It is a Law that stoppeth all mouthes , & whereby all the world becometh guilty before God : But this is not the Ceremonial Law , or the jewish , or Moses Law , under which the Gentiles were not , nor yet are . ( 2 ) Rom. 3 : 20. It is that Law , by which is the knowledge of sin : but this is not by the meer Ceremonial Law , as we see Paul himself professing Rom. 7 : 7 ( 3 ) Rom. 2 : 13. It is that Law , the döers whereof shall be justified : But this can not be asserted of the meer Ceremonial Law , or of Moses's Law. ( 4 ) Rom. 3 : 27. It is that Law , which doth not exclude boasting : but it cannot be said , that the Law of Moses is only that Law. ( 5 ) Rom. 3 : 31. It is that Law , that is not made void , through Faith. But this is not the Ceremonial Law ; The Ceremonial Law is not established by Faith. ( 6 ) Rom. 3 : 28. It is that Law , justification by which is inconsistent with & opposit to justification by Faith : but this is not the Ceremonial Law only . ( 7 ) Rom. 4 : 1 , 2. It is that Law , by the works whereof Abraham , was not justified . But the Apostles argument from the Instance of Abraham had not been pertinent , if no Law had here been understood , but Moses's Law ; which was not in being in Abraham's dayes . ( 8 ) Rom. 4 : 2. It is that Law , & works of obedience to it , that would give ground to man of glorying : But this is not true only of the Ceremonial Law. ( 9 ) Rom. 4 : 4. It is that Law , obedience to which is a working , and maketh the reward of debt : But this cannot be said only of the Ceremonial Law. ( 10 ) Rom. 4 : 15. It is that Law that worketh wrath : But other Lawes do this , than the Ceremonial Law , ( 11 ) Rom. 8 : 3 , 4. It is that Law , that was weak through the flesh , and the Righteousness of which was to be fulfilled in us : but this cannot be applied to the Ceremonial Law only . ( 12 ) Gal. 3 : 10. It is that Law● , of the works of which as many as are , are under the Curse , and of which it is said , cursed is every one , that continueth not in all things , which are written in the Law to do them . But this agreeth not to the Ceremonial Law only . ( 13 ) Gal. 3 : 12. It is that Law , by the doing of which , man should live : But by perfect obedience to the Law of Moses alone life was not to be had . ( 14 ) It is that Law , that cursed all transgressours , & under the Curse whereof all thoselay , for whom Christ died . Gal. 3 : 13. But that is not the Ceremonial Law , which laid no Curse upon the Gentiles . ( 15 ) Ephes. 2 : 9 ▪ 10. It is that Law , that enjoineth those good works , which God hath before ordained , that we ( even Gentiles ) should walk in them : But that is not the Ceremonial Law. ( 16. It is that Law , the works whereof are inconsistent with grace , as the ground of Election : Rom. 11 : 6. But this is not Ceremonial Law only , else we must say , that Election is for works of the Moral Law , and yet is for grace . ( 17 ) Phil. 3 : 9. It is that Law , obedience to which can be called our Righteousness : But this is not the Ceremonial Law only . 5. If Paul's minde had been only to disput against Justification by Mosaical Observances ; after he had stated the question , and proposed the Truth , he was minded to confirme Rom. 1 : 17. to what purpose did he insist so much , to shew , how guilty the Gentiles were , who were never under Moses's precepts , and thereby clear , what need they had of a justification by free grace through faith without the works of the Law ? This seemeth not to have a clear tendency unto the clearing of justification to be by Faith , & not by Mosaical Observances ; for what had the Gentiles to do with these ? 6. We finde like wise the Apostle to convince the Jewes themselves to be under sin , in order to the necessity they had of being justified by faith , holding forth their breaches of the Moral Law Rom. 2 : 21 , 22. and speaketh of a Law distinct from that , to which Circumcision belonged , saying vers . 25. &c. for Circumcision verily profiteth if thou keep the Law ; but if thou be a breaker of the Law , thy Circumcision is made uncircumcision : And this Law , is a Law , that he , by supposition , saith , one not circumcised , might observe , and so could not be the Law of Ceremonies . See also Rom. 3 : 9 ▪ 19. 7. The Arguments , which the Apostle adduceth to disprove justification by the Law , cannot conclude against the Ceremonial Law only : for ( 1 ) all the world are not guilty of transgressing only the Ceremonial Law : and yet because all the world are become guilty before God , the Apostle inferreth Rom. 3 : 20. Therefore by the deeds of the Law , there shall no flesh be justified . ( 2 ) So that other Argument ibid. for by the Law is the knowledge of sin , cannot conclude against the Ceremonial Law only . ( 3 ) Justifieation by the deeds of the Ceremonial Law only , repugneth not to the justification through the Righteousness of God without the Law , and which is by Faith of Jesus Christ ; and through the Redemption , that is in Christ. ( 4 ) The Law of Ceremonies alone doth not exclude boasting . ( 5 ) Abraham's works were not works of the Ceremonial Law only ( 6 ) works of the Ceremonial Law only do not exclude glorying , nor make the reward of debt & not of grace . ( 7 ) Beleeving on him , that justifieth the ungodly , is opposed as well to him that worketh according to other Lawes , as to him , that worketh according to the Ceremonial Law Rom. 4 : 5. ( 8 ) Imputed Righteousness , mentioneth Rom. 4 : 7 , 11. is as much opposite , in the matter of justification , to other observances , as to Mosaical Observances . ( 9 ) Forgiveness of sins , mentioned Rom. 4 : 7 , 8. is as inconsistent with the observation of other Lawes , as of the Ceremonial Law. ( 10 ) Justification by the Faith of Christ is as opposite to the Moral Law , as to the Ceremonial Law : And thus reasoneth the Apostle Gal. 2 : 16. ( 11 ) That Curse denounced Deut. 27 : 26. by which the Apostle proveth Gal. 3 : 10. that justification can not be by the works of the Law , is not against transgressours only of the Ceremonial Law. ( 12 ) Obedience , to the moral commands , is as little a living by faith , as was obedience to the Ceremonial Law : And by this Argument Paul proveth Gal. 3 : 11. that no man is justified by the Law , in the sight of God , because the just shall live by faith . ( 13 ) This is clear also from vers . 12. & 13. to mentione no more . And the Law is not of faith ( which holdeth not true only of the Ceremonial Law ) but the man that doth them shall live in them ( which was the Tenor of the Old Covenant Rom. 10 : 5. Levit. 18 : 5. ) Christ hath redeemed us from the Curse of the Law ( And sure this is from the Curse of other Lawes , than of the Ceremonial Law. ) 8. Though it were true , that Paul's conclusion was only against Justification by Mosaical Observances : Yet by good consequence it might hence be inferred , that there is no Justification by the works of the Moral Law. Partly because the Apostle's Mediums & Arguments are general , & , as we saw , reach further than to the Ceremonial Law : Partly because if it were not thus , all the Apostles disput should be of no use or value unto us , now the subject of that controversie being quite removed : Partly because the Ceremonial Law belonged to the first table , being God's institute worshipe , & obedience thereunto required by the Second Command : Partly because so long as that Law was not abrogated , obedience thereunto was their Gospel Righteousness , as well as obedience to other Law 's is now called our Gospel-Righteousness : And if that could not then justifie them , no more can this now justifie us . We do not by all this say , that the Ceremonial Law had no place or interest in this disput ; for the Jewes being pertinacious adherers unto this , & the false Teachers urging the observation of this , even upon the Gentile Churches , gave occasion & first rise unto this Question ; for they alleiged , there was no Justification , or Salvation without the observation hereof : But as they did not restrict the Law & the works thereof , purely unto the Mosaical Rites & Typical Ceremonies ; but urged the observation of the whole Law , which comprehended moral precepts , as well as Ceremonial Injunctions ; so the Apostle argueth against Justification by the works of the Law in general , without any particular limitation ( expressed or hinted ) unto the Ceremonial Observances . Mr. Baxter , in his Cathol . Theol. part . 2. Sect. 26. where he would tell us , how Paul & Iames agree , about justification by works ( n. 362. ) saith that , The key of understanding Paul's discourses of justification is , to know 1. That the grand question , which he first manageth , is , whether the Gentiles may not be saved , without keeping the Iewish Law , as well as the Iewes with it ? Ans. ( 1 ) But our Principal difficulty here is to understand , what Mr. Baxter meaneth by the Iewish Law ? for if he meane all that , which was prescriscribed unto the Jewes , as a Rule of their obedience , we assent ; but then the Moral Law is as much concerned here , as the Ceremonial , or judicial : And these , as such being abrogated , the disput concerneth us , as well as them , in respect of the Moral Law : But if he mean hereby , only the Law of Ceremonies , we have shown , that howbeit this might have given the first rise unto the disput , yet the disput was not wholly & purely restricted thereunto ; Nor doth the Apostle only speak to that abstracted or restricted consideration of the Law , in his pleading against a justification by the works of the Law ; as we have seen ; This he doth , when he pleadeth for the Abrogation of that Law , & against the observation of it . ( 2 ) Mr. Baxter , as it would seem , supposeth , that Paul made no question concerning the Jewes themselves , but yeelded that they were justified & saved by their Law : for the question was , saith he , whether the Gentiles might not as well be saved thereby , as the Iewes ? But where findeth he this , either asserted , or granted by the Apostle , or the Question thus stated by the Apostle ? 2. Saith he . To prove the Affirmative , he proveth , that the Jewes themselves cannot be saved or justified meerly or primarily by the Law , notwithstanding the divinity & great excellency of it ; But must be justified by a Saviour , & free given Pardon & Right to life , & to which the sincere keeping of Moses Law was intended to be but subservient . Ans. ( 1 ) Then the Question concerned the Jewes , as well as the Gentiles , & Paul did no more grant justification by the Law to the one , than to the other . ( 2 ) Where findeth Mr. Baxter these restrictions , Merely or Primarily , in all the Apostles disput ? This is not faire , to pervert the Apostles plaine peremptour , & absolute Conclusions , & restrick them to a certain limited sense , that they may the better be subservient to our designes , & our Hypotheses . Do the Apostles Mediums only serve to prove , that justification is not by the Law Meerly or Primarily ? Which of them all , I pray , hath only this force ? ( 3 ) Though the keeping of Moses's Law be here said to be but subservient ; Yet , according to Mr. Baxter , it was all their Righteousness , no other was properly imputed to them , & upon it immediatly they received Pardon & Right to life , as merited thereby ex pacto , the Saviour only procuring the New Covenant : that is , that all , who work well & keep the Law of Moses , shall have free Pardon & Right to life . And thus they were as well justified by the works of the Law , as by faith : for faith was also required of them : And then the meaning of the Apostles Conclusion Rom. 3 : 28. is , therefore we conclude , that a man is justified by faith , and by the deeds of the Law : for both faith & works with Mr. Baxter , belong to this Subservient Righteousness , as he calleth it . If this be consonant to the Apostles doctrine , which doth so contradict it , let the Reader judge . 3. Saith he . That therefore it appeareth , that the Jewes did so fondly admire the Law , & their National Privileges under it , that they thought the exact keeping of it was necessary & sufficient to Iustification & Salvation . And they thought the Messiah was not to be their Righteousness , as a Sacrifice for sin , & meriter of free Pardon , & the Gift of life , but only a great King & Deliver , to redeem them by Power from all their Enemies & Bondage . Ans. This mistake of the Jewes , concerning the Messiah , speaketh nothing to the point , whereupon we are ; that is , that Paul denieth justification to be by the Law : And their errour & mistake about the Law , is not to be limited & restricted to the Ceremonial Law ; & so the thing , that we say , is confirmed hereby . ( 2 ) They thought the Messiah was not to be their Righteousness : And Mr. Baxter will not have him to be our Righteousness , save only , in that he hath purchased the New Covenant , wherein our faith & obedience to the Law , is to be looked upon as all our proper & immediat Righteousness , upon the account of which we are to receive Pardon & Right to life . 4. He saith . That is was not Adam's Covenant of Innocencie , or persection , which the Jewes thus trusted to , or Paul doth speak against , as to justification ( though a minore ad majus , that is also excluded ) for the Jewes knew , that they were sinners , & that God pardoned sin , as a Merciful God , & that their Law had Sacrifices for Pardon & Expiation with Confessions &c. But they thought that so far as God had made that Law sufficient to Political ends , & to Temporal Rewards & Punishments , it had been sufficient to Eternal Rewards & Punishments , & that of it self , & not in meer subordination to the typified Messiah . Ans. Though the jewes knew , that they were sinners , yet they did also suppose , that by their works of obedience to the Law Moral , as well as Ceremonial , they might make amends , & so think to be justified & pardoned thereby , and that God would accept of them , & grant them life for their own Righteousness sake , & therefore did they laboure so much to establish their own Righteousness , & followed after the Law of Righteousness , & sought Righteousness , as it were by the works of the Law. What Mr. Baxter talks here of the jewes not using of that Law , in subordination to the Typified Messiah , hath need of Explication : for as to his sense of it , we see no ground thereof in all the Apostles discourse . 5. He saith , That the thing , which Paul disproveth them by , is . 1. That the Law was never made for such an End. Ans. Yet he said , that the man , which doth those things shall live by them . Rom. 10 : 5. Levit. 18 : 5. Gal. 3 : 12. & that the doers of the Law are justified Rom. 2 : 13. And therefore speaketh of that Law , which according to its primitive institution , was made for such an end 2. saith he . That even then it stood in subordination to Redemption & free given life . Ans. This we cannot yeeld to , in Mr. Baxters sense , often mentioned , for Paul no where giveth us to understand , that their obedience to this was their immediat Righteousness , & Condition of Justification , & the meritorious cause ( ex pacto ) of their Right to Christ , & to life &c. 3. saith he . That the free Gift or Covenant of Grace , containing the promise of the Messiah , and Pardon & life by him , was before the Law , and justified Abraham & others without it . Ans. It is true , this Argument did particularly militate against the Ceremonial Law ; Yet , this not being the Apostles onely Argument , & other Arguments reaching the Moral Law , as well as the Ceremonial , we must not limite the Apostles disput only to the Ceremonial Law. 4. saith he . That their Law was so strick , that no man could perfectly keep it all . Ans. Adde also , that they could not perfectly keep any one command thereof . 5. saith he . That every sin deserveth death indeed , though their Law punished not every sin with death by the Magistrate . Ans. And this holdeth true of the Moral , as of the Ceremonial Law. 6. saith he . That their Law was never obligatory to the Gentile world , who had a Law written in their hearts ; & therefore not the common way of justification . Ans. The Apostle maketh no such conclusion , that therefore it was not the common way of justification , for this would suppose , that it were the way of justification unto them , which is directly against the Apostles disput . 7. saith he . That their Law , as such , discovered sin , but gave not the Spirit of Grace to overcome it : in so much , as though he himself desired perfectly to fulfill it without sin , yet he could not , but was under a Captivity , that is , a moral necessity of Imperfection , or sins of infirmity , from which only the grace of Christ could , as to guilt & power , deliver him . Ans. Therefore the Moral Law is as well here to be understood , as the Ceremonial ; as is manifest . 8. saith he . That no man ever come to heaven by that way of merite , which they dreamed of , but all by the way of Redemption , Grace , free Gift , & Pardoning Mercy . Ans. But that way of merite attendeth all works , in the matter of justification ; as the Apostle assureth us Rom. 4 : 4. Ephes. 2 : 8 , 9. & is opposed to the way of Redemption , Grace , free Gift , & Pardoning Mercy . Rom. 11 : 6. & 3 ; 21 , 24. Tit. 3 : 5 , 7. From these things Mr. Baxter draweth this Conclusion . Therefore their conceite , that they were just in the maine & forgiven their sins ; & so justifiable by the meer dignity of Moses Law , which they keept , & by the works of the Law , & not by the free Gift , Pardon & Grace of a Redeemer , & by the Faith & Practical Beleife of that Gift , and acceptance of it , with thankful penitent obedient hearts , was a Pernicioue Errour . Ans. 1. Nothing is here said to ground a restriction of this erroneous conceite of theirs unto the Ceremonial Law : for this conceite of being justifiable by the Law , and the works thereof , in opposition to the free Gift , Pardon & Grace of a Redeemer , is as applicable to the Moral , as to the Ceremonial Law. ( 2 ) The Apostle doth not ground his disput upon the Iewes their express rejecting of a free Gift , & of Pardon &c. But from justification by Faith , laying hold on the free Grace & Merites of a Mediator , he argueth against justification by the Law & the works thereof : And according to the Apostle's Methode do we argue . ( 3 ) To cover Justification by our own inherent Righteousness , having the same place in the New Covenant , which inherent Righteousness & Obedience had in the old , by these fine words , Faith , & a Practical beleef of the Gift , & acceptance of it , with thankful penitent & obedient hearts , is not such ingenuous dealing , as the Importance of the matter requireth : But this will be clearer by what followeth . But ( saith he ) the true way of Righteousness was to become true Christians , that is , with such a penitent , thankful accepting , practical beleefe , or affiance to beleeve in God , as the giver of Salvation , in Christ as the Redeemer , & his Spirit , as our life & Sanctifier ; and to accept Christ , and all his procured Benefites , Iustification & Life , as purchased by his Sacrifice & Meritorious Righteousness , & given in the New Covenant on this Condition , and so to give up ourselves to his whole saving work , as to the Physician of our souls , & only Mediator with God. This is the summe of Paul's doctrine on this point . Ans. Not to speak of this matter here , which is elsewhere done , I shall only say , that we are not enquiring after the true way of Righteousness , but after the true way of Justification before God ; And enquire where the Apostle teacheth , that all the Righteousness , required unto justification , must be within us , & none at all imputed ; as this Summe holdeth forth ? Where he teacheth that this faith , including works & all obedience , is the only meane of justification ? Where he teacheth , that this inherent imperfect Righteousness of ours , is the immediat ground , and meritorious Cause ( ex pacto ) of our justification & Salvation ? Where he teacheth , that Christ's Righteousness is no otherwise ours , than as purchasing the New Covenant , wherein our own personal Righteousness is made the Potestative Condition of our Justification & Salvation ? And yet these and several other Particulars of this alloy doth Mr. Baxter hold forth , as taught , in Scripture ; as hath been seen elsewhere . CHAP. V. Works excluded in Justification are not works only done before Faith , nor perfect works required in the Law of Innocency , nor outward works only . THe other Evasion , which such , as plead for the Interest of Works in Justification , fall upon , to evite the dint of the Apostle's argueing & concludings against Works , is , That by the works of the Law , which Paul excludeth from justification , works are meant , which are done before Conversion & Faith , by the strength of Nature ; & not the works of grace done after . This is the Evasion of Bellarmine & others . But against this we have these Reasons to propose . 1. When the Scripture saith , we are justified by faith , the meaning is that so soon as a soul beleeveth in Christ , by a true Faith , he is justified before God : But this opinion saith , That a man is not justified when he beleeveth in Christ ; No not untill he performe Works of Righteousness after he hath beleeved : And thus , we may conceive a man to be a beleever , & yet not to be justified ; which is contrary to the Gospel . 2. If we were justified by the Works of Regenerat persons , we should be justified by works , that are imperfect ; and consequently by an imperfect Righteousness : for these works being made our Righteousness , if we be justified by them , as our Righteousness , we must be justified by an imperfect Righteousness ; for they are not perfect , neither as to parts , nor as to degrees . Esai . 64 : 5. 1. Ioh. 1 : 8 , 10. 1. King. 8 : 46. 2. Chron. 6 : 36. Eceles . 7 : 20. 3. Regenerat persons have renunced their own Righteousness , in the matter of justification before God ; therefore they judged , that they were not justified thereby : And this is registrate in the word for our Instruction & example ; that we may learne also to renunce our own works in this business . The Antecedent is clear from these Instances ( 1 ) David saying Psal. 130 : 3. If thou Lord shouldest mark iniquity , o Lord , who shall stand : And in opposition to this , he betakes himself to free Remission , saying vers . 4. But there is forgiveness with thoe . So Psal. 143 : 2. And enter not into judgment with thy servant ; for in thy sight shall no man living be justified . So that if God should enter in judgment with the best , even with his servants ; they could not expect to be justified by their works , even by their best works . So when he saith Psal. 32 : 1 , 2. Blessed is he whose transgression is forgiven , whose sin is covered &c. he renunceth all justification by the best of his works ; for Paul Rom. 4 : 6 , 7. giveth the meaning hereof to be , that David describeth the blessedness of the man , unto whom God imputeth Righteousness without works . ( 2 ) Paul also renunceth his Righteousness in this matter , & that several times ? for he saith 1. Cor. 4 : 4. for I know nothing by my self , yet am I not hereby justified . And he speaketh of himself , while in the State of Regeneration . So Gal. 2 : 16. Knowing that a man is not justified by the works of the Law , but by the Faith of Iesus Christ , even we have beleeved in Iesus Christ , that we might be justified by the Faith of Christ , & not by the works of the Law. And Phil. 3 : 9. he desired to be found in Christ , not having his own Righteousness , which is of the Law. No man can think , that by his own Righteousness here he meaneth only works , done before he was regenerate . 4. The Instances , whereby Paul proveth Justification by Faith , without the works of the Law , confirmeth this , that works after regeneration are excluded as well as works before : for ( 1 ) Abraham was a regenerat man when his saith was said to be imputed to him Rom. 4 : 1 , 2 , 3. compared with Gen. 15. for before this time Gen. 12 : 1. he obeyed the call of God by faith . Heb. 11 : 8. See also Rom. 4 : 9 , 10 , 11. ( 2 ) David ( another Instance of Justification by Faith ) was also regenerat when he was justified , as Paul cleareth Rom. 4 : 6 , 7. by the imputation of a Righteousness , without the works of the Law. 5. The Apostle excludeth simply the works of the Law , from being the Righteousness of any , in point of justification : And we have no warrant to except or distinguish , where the Law excepteth not , nor distinguisheth . The works of Regenerat persons are works , & works of the Law , as well , as any other : And Paul doth absolutely & simply exclude works & the works of the Law , from being the ground of justification . 6. By what reason can it be evinced , that the Law , or the Works of the Law signifie works before Regeneration , or works done before faith , more than other works ? Do these words carry this sense , where ever they are used ? Or can it be demonstrated , that they carry this express sense any where ? 7. Are only regenerat persons said to be under the Law ? Now the Apostle speaketh of all the works of those , who are under the Law , that every mouth may be stopped , & all the world become guilty before God. Rom. 3 : 19. 8. The Righteousness of God , which is by Faith of Jesus Christ , is as much without the Law , or the works of the Law , done by Regenerat persons , as without the Works of the Law , done before Regeneration : And justification by these works after Regeneration , is as much inconsistent with justification by faith without the works of the Law , as justification by the works of the Law , done before regeneration ; as is manifest , from the true sense of justification by faith . 9. Paul excludeth all works of the Law from justification , that giveth any ground of boasting : and of glorying , as we see Rom. 3 : 27. & 4 : 2. But if justification were by works of the Law , done after Faith & Regeneration , all boasting & glorying should not be excluded Ephes. 2 : 9. Not of works lest any many should boast : And what these works were , the next Argument will shew . 10. Even works are excluded , unto which we are created & which God hath before ordained , that we should walk in them Ephes. 2 : 8 , 9 , 10. for by grace are ye saved , through Faith , & that not of yourselves , it is the gift of God. Not of works lest any man should boast : for we are his workmanship , created in Christ Iesus unto good works , which God hath before ordained , that we should walk in them . Now these works are works done after regeneration , as is manifest . 11. All works are excluded in this matter , which make justification not be of mercy or of grace . Rom. 3 : 24. Ephes. 2 : 8. Tit. 3 : 5 , 7. But this do works after Regeneration , as well , as before , as Paul cleareth Ephes. 2 : 8 , 9 , 10. & works & grace cannot consist , in being the ground of justification , no more , than in being the ground of Election . Rom. 11 : 6. 12. Works done after regeneration belong to that Righteousness , which is of the Law , which Paul describeth Rom. 10 : 5. from Levit. 18 : 5. to be , that the man , which doth those things shall live in them . But the Righteousness of the Law , & the Righteousness of Faith are opposite & inconsistent , as the Apostle cleareth there Rom. 10. 13. Works done after regeneration , if made the ground of justification , will made the reward of debt & not of grace Rom. 4 : 4. as well as works done before regeneration ; for the Scripture holdeth forth no ground of difference , in this matter . 14. If works done by Faith , and after Regeneration , be admitted , as the ground of justification , God should not be said to justifie the ungodly ; for a Regenerat beleever , working works of Righteousness , is no where in Scripture called an ungodly man. But the Scripture speaketh this expresly Rom. 4 : 5. 15. Paul tels us Rom. 4 : 16. that the promise was of Faith , that it might be by grace , to the end the promise might be sure to all the seed , not to that only which is of the Law , but to that also , which is of the Faith of Abraham , who is the Father of ut all . Now this seed which is of the Faith of Abraham are beleevers or Regenerat persons ; And yet as to these the Law is excluded , & the works thereof ; because if they which are of the Law be heirs , Faith is made void , & the promise made of none effect vers . 14. 16. If Justification were by the works of the Law , done after Regeneration , we could not , upon first beleeving , be justified , & have peace with God , through our Lord Jesus Christ ; nor could we rejoice in hope of the glory of God , & glory in tribulation &c. And yet this the Apostle expresly affirmeth Rom. 5 : 1 , 2 , 3. &c. If justification did depend upon our after works , we could not as yet have peace & reconciliation , or assurance , or joy &c. because of the uncertainty of our obedience . 17. If Paul had not excluded works done after Faith & Regeneration , from being the Cause & ground of our justification , what seeming ground or occasion had there been for that objection Rom. 6 : 1. What shall we say then ? Shall we continue in sin , that grace may abound ? What ground could any have to say . We are justified by our works done after Regeneration ; therefore we may continue in sin , that grace may abound ? Any might see at first , how ridiculous this was . 18. And if we are justified by works done after Regeneration , is it not strange , that in all Paul's answers unto this objection , he never once sayeth , nor hinteth , that by these works we shall be justified , & no other way , and yet this had been the shortest & clearest solution of the objection , if it been according to the doctrine of justification , delivered by Paul. 19. The false Apostles , who were corrupting the doctrine of the Gospel & of Justification , did not urge works done before Faith in the Gospel , as the ground of justification , for they were corrupting such , as had already embraced the Gospel & beleeved in Christ ? as is clear out of the Epistle to the Galatians . Therefore when Paul is confuting their errour , & opposing himself unto them , he must deny that we are justified by works done after Faith in Christ. 20. Justification by works done after regeneration , is as opposite to faith , & to living the life of justification by faith , as justification by works done before Regeneration for the Law is never of faith , so reasoneth Paul Gal. 3. 11 , 12. But that no man is justified by the Law , in the sight of God , it is evident : For the just shall live by Faith : And the Law is not of Faith. 21. All the works of the Law are excluded : But works wrought after beleeving & after Regeneration , are works of the Law , being required thereby Psal. 119 : 35. Rom. 7 : 22. Therefore even these works are excluded . 22. When the Apostle excludeth works from being causes of justification he must meane good works , for no man was ever so mad , as to imagine , that he could be justified by bad works . But no works can be called good works but such as flow from faith , & from the Spirit of grace , granted in Regeneration . Therefore while good works are excluded , these done after Regeneration are excluded . What is said by Bellarmine , in confirmation of his sense of these works of the Law , which are excluded from justification , is abundantly answered by all , that write against him ; & therefore we need not take any notice thereof . There is another Evasion , found out by our Adversaries in this matter , & another glosse put upon these works . By the works of the Law there shall no flesh be justified . For some say , that hereby the Apostle only excludeth those works , that are perfect , which were required by the Law in Innocency . This Evasion granteth , that the Law here spoken of is not the Ceremonial Law , for that was not required in Innocency ; but the Moral Law. The end why they invent this Evasion is not , to exclude works in the matter of justification ; but to establish their own fancie of asserting justification by other works , than perfect works , required by the Covenant of works , to wit by imperfect works , which they say , are required in the Gospel : And therefore their meaning is , we are not justified by perfect sinless obedience ; but by imperfect obedience to the Law. This is the Evasion of the Socinians , who say , the Apostle speaketh of the works of the Law , to shew , that he speaketh of those works , which are enjoined by the Law , to wit of perpetual & perfect obedience required by the Law : And they say , that by Faith he meaneth that confidence & obedience , which every one is able to performe , and which is endeavoured after & studied . That this cannot be the meaning of the Apostles conclusion , we suppose will be clear from these Considerations . 1. This supposeth , that they against whom the Apostle is here disputing , were of opinion , that men could yet be justified , & must be justified by perfect obedience to the Moral Law : But it is hardly imaginable , that men in their wits did ever so dreame , or think , that they were innocent , & could expect to be justified before God by their own perfection , or perfect obedience to the Law in all points : for this were to say , they never had sinned : 2. When the Apostle , in the beginning of his disput , in his Epistle to the Romans proveth , that all have sinned , & are guilty before God , both jew & Gentile , he thence inferreth , that by the works of the Law , no flesh shall be justified in God's sight Rom. 3 : 20. Whereby he giveth us to understand , that there is no justification by the Law , unless it be perfectly keeped : And because no meer man did ever keep it perfectly , or can so keep it ; therefore he concludeth , that no man can be justified thereby . There is no justification by works , unless the works be perfect ; & consequently that such as expect justification thereby , be wholly sinless . 3. If the Apostle had so disputed against justification by perfect works , as to have granted , or established justification by imperfect works ; he needed not have used any moe arguments to that end , than what was mentioned & cleared Rom. 1. & 2. & in the beginning of the 3. Chapter : for his evincing that all had sinned & come short of the Glory of God , had been sufficient to this end , without the addition of any one argument more , seing it is impossible , that sinners can be perfect obeyers . And we must not think , that all the Apostles further argueings are meerly superfluous , for this would reflect upon the Spirit of God , who acted Paul in this . 4. How strange is it to imagine , that the Apostle should disput against perfect works , that he might establish imperfect works in the matter of justification : & to think that the Apostle is proving , that we are not justified by the perfect works of the Law , but by the imperfect works thereof ; that is , we are not justified by such works , as keep a conformity with the Law , but by such works , as are violations of the Law ; as all works are , which are not conforme thereunto , in all points ? 5. Imperfect works , as to the ground of justification , are not that Righteousness of God without the Law , & which is by Faith of Jesus Christ , but opposite the●eunto , and inconsistent therewith , as well as perfect works : for as he , that perfectly keepeth the Law , needeth not another Righteousness , in order to his justification ; so neither needeth he , who hath an imperfect obedience if that be made the formal objective & merite cause of justification . But Gospel-justification is by the Righteousness of God , which is without the Law , & which Faith laith hold on Rom. 3 : 21 , 22. 6. Gospel justification is by Faith , as the whole Gospel cleareth ; but faith & imperfect works are not one & the same : Yea they are as repugnant in this affaire , as faith & perfect works are . We are justified by faith , without the deeds of the Law. Rom. 3 : 28. Gal. 2 : 16. Living by faith & living by works , are opposite . Gal. 3 : 11 , 12. 7. Justification by imperfect works , is not free justification by his grace through the redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through faith in his blood : as is manifest : But this is the Gospel-justification Rom. 3 : 24 , 25. 8. Imperfect works , exclude grace , & are as inconsistent therewith , as perfect works are . But Gospel-justification is by grace without works Rom. 3 : 24. Ephes. 2 : 8 , 9. Tit. 3 : 5 , 6 , 7. The Major is clear from the places cited , as also from Rom. 11 : 6. If by grace , then it is no more of works otherwise grace is no more grace . But if it be of works , then is it no more grace , otherwise work is no more work . Now if it be said , that perfect works are here understood , and not imperfect works : it must be said also , that Election ( of which the Apostle here speaketh ) is upon foresight of imperfect works . 9. Imperfect works if made the Cause of Justification , can give ground of boasting & of glorying , as we see in the Pharisee Luk. 18. But Gospel justification removeth all ground of boasting . Rom. 3 : 27 & 4 : 2. 10. Imperfect works can not be accounted a perfect Righteousness , by the Lord , whose judgment is according to truth Rom. 2 : 2. But there is no justification without a perfect Righteousness , either inherent , or imputed . God will pronounce no man Righteous , who is not so , nor justifie any as Righteous , who is not so indeed : But upon the account of an imperfect Righteousness , can no man be justified as Righteous . 11. Even this imperfect Righteousness , when made the ground of justification , will make the reward of debt , and not of grace : As Abraham's works , if he had been justified by them , would have done : for Abraham's works were not perfect works , but imperfect works , as is manifest . 12. If justification were not by perfect works , but by imperfect works , then through faith , or through Gospel justification , the Law should be made void , contrary to Rom. 3 : 31. The reason of the consequence is , because hereby the Law , that requireth perfect obedience , is laid aside & another Law that requireth imperfect obedience admitted in its place : or rather the same Law is pretended , but it is made void , as to its requireing perfect obedience ; & must now be satisfied with an imperfect obedience . But this is not to establish the Law , but to destroy it , when many Jotes & titles are taken away from it Mat. 5 : 17 , 18. 13. The Iewes did not imagine , that they were perfect & without sin , but followed after the Law of Righteousness , & that , as it were ( ●s ) by the works of the Law Rom. 9 : 31 , 32 : And this of necessity must have been mixed with much imperfection : And yet the Apostle plainly saith in the place cited , that they did not attaine to a Righteousness , nor to the Law of Righteousness , because they sought it not by faith , but as it were by the works of the Law , so that seeking after Righteousness as it were by the works of the Law , is opposite to a seeking of it by Faith. And againe Rom. 10 : 3. they went about to establish their own Righteousness , and did not submit themselves unto the Righteousness of God ; which two are opposite & inconsistent ; And this their own Righteousness , was but an imperfect Righteousness , which they were labouring to cause stand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 14. We cannot imagine , that when the Apostle did exclude his own Righteousness , and desired not to be found therein , he only excluded , that which was not ; & desired not to be found in that , which he had not , and which he knew he had not , to wit , a perfect sinless obedience . Rom. 7 : 24. 1. Tim. 1 : 13 , 15. He confessed he had been a blasphemer , and the chiefe of sinners , and so was far from imagineing , that his obedience was perfect & sinless . This then could not be the Righteousness , whereof he speaketh Phil. 3 : 9. but his imperfect Righteousness , being that only which he could call his owne , is that only , which he desired not to be found in , in the day of his appearing before his judge , in order to his justification . 15. If Paul had disputed only against perfect obedience & had yeelded justification by imperfect obedience . What ground was there for that objection . Rom. 6 : 1. Shall we continue in sin , that grace may abound : seing justification by imperfect obedience doth of it self engadge to all endeavoure after obedience , & against the allowance of sin ? 16. And the Apostles answere to this objection may fournish us with another Argument against this ; for if Paul had allowed of , or pleaded for justification by our imperfect works , he had used this , a● least , as one argument to perswade unto an absteaning from sin , by saying , there is no justification but by endeavouring after obedience ; But we hear of no such think in all the Apostles Arguments , whereby he presseth unto holiness & obedience , whether there , or elsewhere . 17. We are not justified by works done after Faith & Regeneration , as was proved before . Therefore we are not justified by imperfect works ; for works after faith are imperfect , & againe , they cannot but be so , as presupposing sin & guilt going before . There is yet another Evasion , wherewith some satisfie themselves , for they say , that when Paul saith , we are not justified by the works of the Law , by these works , he meaneth only outward works of the Law , performed without an inward Principle of Grace , of faith , or fear or Love of God. But we need not insist in the discovery of the vanity of this Evasion , having before at large proved , that the works , whereof Paul speaketh , are not works done before Faith & Regeneration ; For all these works , that are done before Faith & Regeneration , are done without any inward Principle of Grace , & are only outward works , such as Heathens may performe : a few reasons will serve he●e : as 1. When Paul denieth justification to be by the Law , or by the works thereof ; he must mean such works , as are enjoined & commanded by the Law : But the Law commandeth other works , than those outward works , for it condemneth all works , that flow not from a principle of grace : because the Law is holy & spiritual , & the first & chiefe command thereof is , that we , Love the Lord our God , with all our heart ; with all our soul with all our strength &c. Rom. 7 : 12 , 14. Mat. 22 : 37. Mark. 12 : 30. Luk. 10 : 27. Deut ▪ 13 : 3. & 30 : 6. If then Paul exclude only such works , as flow not from a principle of grace , he shall not exclude the works of the Law , but works prohibited by the Law ; & his meaning should be , we are not justified by works , which the Law commandeth not , but we are justified by works , which the Law commandeth : which is contradictory to the whole scope & designe of the Apostle . 2. The Apostle doth manifestly exclude the works of Abraham Rom. 4 : 1 , 2. But the works of Abraham were other than such servile works or such outward works , performed from no principle of grace or Love to God ; Therefore such cannot be here understood . 3. Outward works , done without any principle of grace , could with no face or shew of a pretence , lay a ground , or be any occasion of boasting or of glorying , because they were no other , but manifest sins , being prohibited & condemned by the Law , & not commanded or approven : But the Apostle excludeth such works , as could do this . Therefore he excludeth good works , which were done in conformitie to the Law , & not such outward lifeless works only , as were meer servile works , & no better . 4. Such lifeless , servile , & outward works could give no shew of a ground of making the reward of debt : But Paul excludeth such works as would make the reward of debt . Rom. 4 : 4. 5. If Paul had meaned here only such outward , servile works , which are not conforme to the Law ; what occasion had there been , for Paul's proposeing of that objection . Rom. 3 : 31. Do we then make void the Law through Faith ? for to lay aside these works , which are not conforme to the Law , giveth no probable ground of supposal , that thereby the Law is made void . 6. Israel could not have been said to have followed after the Law of Righteousness , by doing of works meerly ourward & lifeless : And yet this is said of them , & it is also said , that by all their following of the Law of Righteousness they could not be justified . Rom. 9 : 31 , 32. 7. Meer performance of outward servile works , cannot be called a Righteousness : But the jewes went about to establish their own Righteousness , & therefore missed justification . Rom. 10 : 4. 8. There was never any life had by these outward & servile works alone ; But by the works , which Paul excludeth , there was life to be had , if they had been perfect . The man , which doth those things , shall live by them . Rom. 2 : 13. & 10 : 5. Levit. 18 : 5. Gal. 3 : 12. 9. These outward servile works are not good works ; but even good works are here excluded . Ephes. 2 : 9 , 10. 10. Paul did not meane such works only , when he excluded his own Righteousness . Phil. 3 : 9. Nor can such works be called works of Righteousness ; which yet are expresly excluded in this matter . Tit. 3 : 5. CHAP. VI. By works , which Paul excludeth , is not meant the Merite of Works . THere is one other Evasion , thought upon to shift by all the Apostles argueings , & yet to maintaine the Interest of Works , as the Cause & ground of justification before God , to wit. That Paul only disputs against a groundless conceite of merite in works ; not against the works themselves , but against a Pharisaical sense of merite & worth in their works , whereby they conceived & conceited , that thereby they could satisfie for their sins , & buy & purchase to themselves Justification & Salvation . But against this Evasion , we have these things to say . 1. By merite here must either be understood , that which is called meritum ex condigno , that is , that merite , which ariseth from the due proportion of worth , that one thing hath unto another , in the ballance of equity & justice . And who ever imagine this merite in their works , must dreame of an intrinsick worth in their works , which God , if he do according to justice , cannot but reward with eternal life : or that which is called meritum ex congruo , which floweth not from any inward Condignity in the work , but from a Promise or Covenant , & so it is meritum ex pacto , whereby the reward is not absolutly of grace , but of debt , because of a congruity in the thing , in respect of the Promise & Compact made . Our Adversaries cannot understand this last , when they say , that Paul disputeth against merite , because themselves owne it , when they make works the Condition of the Covenant , & God to have promised justification & life unto our works . Neither are they shy of the word merite it self , as we saw lately from Mr. Baxter . But now , that Paul is not disputing against the merite of works , in the first sense , is manifest from these . ( 1 ) The very works required of Adam in the first Covenant , had not in them this intrinsick worth & merite ex condigno , and so the Apostle shall be disputing against that , which never was nor never will be nay , nor cannot be . ( 2 ) Then the Apostle saith nothing to disprove justification by the Old Covenant of Works made with Adam , but establisheth that , which who can beleeve ? ( 3 ) No man , that is right in his wits , can imagine such a thing . And shall we think that the Apostle is disputing against that , which none , but such as are transported with mere ignorance & vanity , will owne , or stand to , in their more sedate & composed thoughts . ( 4 ) Even the most proud & vaine person , that is , will joyn the free mercy of God , with all the conceite of merite they have ; but this merite ex condigno leaveth no imaginable room for the free mercy of God , in lesse , or more . ( 5 ) Paul disputeth not against the merite ex congruo , as separated from the works themselves , whereupon it is founded . As the following Arguments will evince . Therefore far less doth he dispute only against the fond & foolish conceite of the merite ex condigno . 2. It is strange , that the Apostle should dispute against that , which he doth never once mentione , in his dispute , or in his Conclusions . He every where mentioneth works & the Law , & the works of the Law ; but no where mentioneth he this merite of works , as the thing he disputeth against , as abstracted & distinguished from the works themselves . 3. And that place , which they think , giveth some countenance unto their imaginations , viz. Rom. 4 : 4. Now to him that worketh is the rewasd not reckoned of grace , but of debt , is directly against them : for , there the Apostle sheweth that works are excluded , & all works ( for there is no distinction made ) are excluded ; because , then the reward should be of debt : shewing , that if works have any place , in the matter of justification , debt must have place also ; but because debt hath no place , but grace ( which two are inconsistent & incompatible ) therefore all works are excluded . And to think , that the meaning of the Apostle is , now to him , that worketh , with a conceite of merite , attending his work , the reward is reckoned of debt ; is to adde to the word of God , to pervert the Apostles Argument , & to contradict the scope & cohesion of the words ; as hath been shown elsewhere , far less can any hence inferre a restriction of works to such only as make the reward of debt : for then the reward might be reckoned to him , that worketh , & yet be reckoned of grace & not of debt , & thus the Apostles Argument , should be manifestly false , & a plaine Paralogisme : which were wickedness & blasphemie to assert . 4. The Apostle excludeth , in as plaine termes , as can be , all the works of the Law : but even such works , as are performed without this fond & groundless conceite of mer●te , are works of the Law , being required & commanded by the Law. Yea the Law never commanded any works with this conceite of merite : And therefore by this opinion none of the works of the Law are excluded . 5. Adam was obliged to give perfect obedience to the Law , without the least thought of meriteing ex condigno thereby : And if no merite or works with a conceite of merite be now excluded , but the merite ex condigno , then is the Covenant of works established by the Gospel . Nay thus , our imperfect works , are made to merite as well ex congruo & ex pacto , justification & life , as Adam's perfect & sinless obedience could have done . 6. The man that hath works , without this conceite of merite , can not be called an ungodly man , no more than Adam could have been called so , while he stood in his integritie : But the justification under the Gospel is of the ungodly , God justifieth the ungodly . Rom. 4 : 5. Nor can the worker without this conceite of meriting , be said to be one that worketh not , but beleeveth on him , that justifieth the ungodly : as is manifest . 7. Either the Apostle establisheth works of justification by them , & only condemneth the apprehension of merite in our works : or he excludeth all works , in which men may conceite some merite to lye . If the first be said , then I conceive , the Apostle would have once mentioned this in argueings & conclusions , and not alwayes have mentioned the Law & the works of the Law ; for with our adversaries these are separable , and from the one the other can not be inferred : but we see not the least appearance of any such thing in all the Apostles argueings . And if the last be said . We have all we desire , for thus all works shall be excluded , because men can & ignorant persons too oft do imagine & conceite a merite in what they do , though not that merite , which is ex condigno , Yet that which is ex congruo . 8. If the Apostle disput not against works , but against a conceite of merite in works , why doth he not oppose works without this conceite unto this conceite , or to works with this conceite ? Why doth he alwayes oppose Faith unto works , & say , we are justified by faith without the deeds of the Law ? Is works the same with conceite of merite , or with works having this conceite adjointed ? and is faith the same with works , or with works without this conceite of merite ? Then Adam should have been justified by faith , if he had stood in his state of innocency ; for he should have been justified by works without this conceite . But what palpable & manifest perverting of the Scripture & of the works thereof , is this ? To take this liberty of expounding the words of the Scripture , is plainly to make nothing of the Scripture , but what we please . 9. Are there no mediums to prove , that there is no merite in our works in reference to justification & Salvation , but such as the Apostle here useth , to exclude works from this Interest ? If this had been all , which the Apostle had intended , his saying with Christ. Luk. 17 : 10. So lilkewise ye , when ye shall have done all those things , which are commanded you , say , we are unprofitable servants ; we have done that , which was our duty to do , had sufficiently confuted that mistake : But the long series of Arguments , with their variety , which the Apostle here useth , manifestly declare , there was some other thing in his eye ; and he levelled at some other mark , even that , which he plainly declareth , in his repeated conclusions , viz. That we are justified by faith in Jesus Christ , without the works of the Law. 10. Gospel Justification is of Grace . And therefore is not of works : Rom. 4 : 4. Ephes. 2 : 9 ▪ 10. And the Apostle cleareth the consequence , because all works have a ground of merite with them , & make the reward of debt & give ground to the worker to boast & to glory before men : thought not before God : for upon these grounds doth the Apostle reject all works , in this affaire ; as we see Rom. 3 : 27. & 4 : 2. Now to say , that the Apostle rejecteth only such works , as men conceite to be meritorious for their intrinsick worth , & not other works , that merite only ex pacto ; is to destroy the Apostles Arguments , & to enervat all his discourse ; for even works meritorious ex congruo , or ex pacto , will give ground of boasting before men , & make the reward of debt , as we know it would have been , if Adam's Covenant had stood : But whatever works lay the foundation of due debt , they stand in opposition to the way of grace ; for grace & debt are not compatible . 11. If any were puffed up with this conceite of the meritoriousness of their works , ex condigno , it could be none beside the proud fantastick Pharisees ; nor is there any ground to suspect any other . And if so , why , may we suppose , would the Apostle state a needless controversie , a controversie concerning all both Iewes & Gentiles , when none of the Gentiles , and few , if any of the Iewes , were concerned therein ? And why , may we enquire , would the Apostle so laboriously prove both Iewes & Gentiles to be guilty of sin ? and why doth he speak of them all , without exception , seing the question did only concerne a few , & a very few , & such , as are never once named in all the dispute ? These things look not very probable like . 12. Can we think , that the Galatians , who were seduced by false Teachers , to adjoine to their Christianity , the practice of some jewish Ceremonies , were also carried away with this absurd Phancie , that there was a meritoriousness ex condigno , in all their works ? Though there be ground to imagine such a thing ; Yet we see the Apostle followeth the same disput against them , that he did , in writting to the Romans , of which no reason could be assigned if this merite was all , he disputed down . 13. We finde it said of the Jewes Rom. 9 : 31. that they followed after the Law of Righteousness ; and yet by so doing did not attaine unto the Law of Righteousness ; because ( vers . 32. ) it was not by Faith , but as it were by the works of the Law. Now neither were these works of the Law , nor that Law of Righteousness which they were following after , a meer irrational conceite & groundless fancie of a merite in what they did , or of an intrinsick worth , meriting ex condigno the reward they expected . But a groundless apprehension , that their works themselves was the way of their attaining unto life , & therefore they followed that way of works , & would not take the way of faith , but stumbled at that stumbling stone . 14. Then , according to this interpretation , works performed without this conceite of merite , must be God's Righteousness , as works together with this conceite of merite must be our owne : for these two are opposite . Rom. 10 : 3. But there is no ground to imagine ; that our works performed without this fonde conceit of merite in them , are the Righteousness , for these are not Christ , or his Righteousness : And it is there added vers . 4. for explication of the Righteousdess of God , for Christ is the end of the Law for Righteousness , to every one that beleeveth . 15. The Righteousness of the Law is , that the man , which doth these things shall live by them . Rom. 10 : 5. Gal. 3 : 12. Levit. 18 : 5. So that this Righteousness consisteth in mans own doing : and not in a meer irrational apprehension of a merite in what he doth : So that it is not this groundless phancie , that the Apostle is disputing against , but this Righteousness , which is of the Law , because he is labouring to establish by his doctrine , the Righteousness of Faith , which is opposite to & inconsistent with the Righteousness of the Law. And this Righteousness of Faith is not our own personal Righteousness , or obedience performed to the Law without this apprehension & conceite of merite , as is clear from vers . 8 , 9 , 10 , 11. following , & from the whole Gospel . 16. If this be all that the Apostle is disputing down , to wit , justification by works , which we conceite to be meritorious , & not all justification hy works , why did the Apostle adduce the Instance of Abraham , & insist so much upon it , as he doth Rom. 4 ? Shall we think , that Abraham that holy Patriarch & friend of God , did obey with any such conceite of intrinsick worth , in his obedience ? Was he infected with that leaven of Pharisaical pride ? And if not , where is the consequence of the Apostles argueing from his practice ? Is it a good consequence to say , Abraham was not justified by works performed in sincerity , without pharisaical pride & conceite of merites ; therefore we cannot be justified by works , which we conceite to have merite in them : but by such works we can & must be justified , when we conceite no merite in them , but a simple merite ex congruo , or ex pacto ? The like may be said of David , who had no conceite of merite in his works , & yet expected not to be justified by them , but looked for free pardon , & for justification through imputed Righteousness . Rom. 4 : 6 , 7 , 8. 17. If the Apostle had been establishing justification by works performed without such a fonde conceite of merite in them ; what ground was there for that objection which he preoccupieth Rom. 6 : 1. saying . Shall we sin , that grace may abound ? The urging of justification by works , could give no shew or apparent ground for this . Neither can any such purpose be in the least seen & observed , in all the answere at large prosecuted Chapters 6. & 7. which is given hereunto . There is not the least hint given of his rectifying of the misapprehensions , that any might have about works , as if they were or could be supposed to be meritorious ex condigno : Nor is there the least ground of surmise laid down , of their being meritorious of justification or of life eternal ex congruo , or ex pacto : but all things sound the contrary way : & life eternal is expresly said to be the free gift of God. 18. Then all that Paul meaned , when he desired to be found of his judge , not having his own Righteousness , which is of the Law , was that he desired not to be found puft up with a pharisaical conceite of the perfection & meritoriousness of his works , as meriteing his justification & life ex condigno , by their intrinsick value & worth . But no such thing appeareth Phil. 3. 9. where he utterly renunceth his own Righteousness , which is of the Law ; that is , a Righteousness consisting in his obedience & conformity to the Law : for in opposition to this , he desireth to be found in that Righteousness , which is through the Faith of Christ , the Righteousness , which is of God by faith ; & this is some other thing , than his own works , performed without that pharisaical opinion . 19. We are saved by grace , through faith , not of works , lest any man should boast , Ephes. 2 : 8 , 9. & consequently not of any works , seing all works give ground of boasting . And he meaneth such works , unto which we are created in Christ Jesus , as his workmanship : and which God hath before ordained , that we should walk in them vers . 10. Now these works are certainly works done without any vaine conceite of merite : and yet we see , that by these works we are not brought into a state of Salvation . 20. The Apostle excludeth works of Righteousness , which we have done , as opposed to Mercy & grace . Tit. 3 : 5 , 7. Now grace standeth in opposition to all works , even to works performed without this conceite of merite , as we see Rom. 11 : 6. else we must say , that the Apostle there granteth Election to be for foreseen works , performed without a conceite of merite , and nothing must be called works , but what is done with a Pharisaical conceite of merite & intrinsick worth in them , which is absurd . CHAP. VII . James 2 : 14. &c. cleared & Vindicated . ALI , who have been of old , and are this day Adversaries to the way of justification before God , which the Orthodox owne from the Scriptures , have thought to shelter themselves , under the wings of of some expressions of the Apostle Iames ; & have therefore laboured so to explaine & streatch forth the same expressions , as they with their corrupt Notions about justification may seem at least to have some countenance therefrom , yea and warrandise to hold fast the same : And for this cause they have laboured so much , and do still laboure , so to expound the words of Paul , as that they may carry no seeming difference unto the words of Iames : for it is received as a known truth , and it is willingly granted , that there is no real Contradiction betwixt the two Apostles , but what ever apparent or seeming disagreement there be betwixt their words ; yet all that difficulty is removable ; & their words , how contradictory soever they seem to be , are yet capable of such an interpretation , as shall manifest their harmonious agreement in the truth : so that Iames saying Ch. 2 : 24 , Ye see then , how that by works a man is justified , & not by faith only , dot not contradict the Apostle Paul , who saith & concludeth , that a man is justified by faith without the deeds of the Law. Rom. 3 : 28. But a question is here made , whether we should interpret Iames's words by Paul's , or Paul's by Iames's . Our Adversaries are much for this later , to wit , that we must interpret Paul's words by the words of Iames , because , as they alledge , Paul is obscure in his doctrine , & many were beginning to misinterpret & pervert the same & that therefore Iames was necessitate to clear up that doctrine of justification , so as Paul's words might be better understood . But how unreasonable this is , the leamed D. Owen hath lately manifested , & his grounds are indeed irrefragable ; for ( 1 ) It is a received way of interpreting Scriptures , that when two places seem to be repugnant unto other , that place , which treateth of the matter directly , designedly , expresly & largely , is to regulate our interpretation of the other place , where the matter is only touched obiter , on the bye , and upon some other occasion , and in order to some other ends . And that therefore accordingly , we must interpret Iames by Paul , and not Paul by Iames ; seing it is undenible , that Paul wrote of this Subject of Justification , directly & on purpose to cleare up the same , and that with all expresness & fulness , on severall occasions , disputing the same , in a clear & formal manner , with all sorts of Arguments , Artificial & Inartificial , and answereth objections , that might be moved against the same , at large , and with a special accuracie : But on the other hand , it is as certaine , that Iames hath not this for his scope to open up the Nature of Justification ; but only toucheth there-upon , in order to the other end , which he was prosecuting . ( 2 ) There is no ground to suppose , that it was the designe of Iames to explaine the meaning of Paul , no footstep of any such purpose appeareth . For then his maine business should be to explaine & clear up the doctrine of justification , which neither is apparent from this part of the Epistle , nor from any part of it at all ; his designe being quite another thing , as is obvious . ( 3 ) Nor was there any necessitie for Iames , to Vindicate the doctrine of Paul , from such corrupt inferences , as Adversaries suppose , were made therefrom : for as to any such , as might be made , to wit , as if he had given any countenance unto such , as were willing to lay aside good works ; he himself did fully & sufficiently Vindicate his owne doctrine , by showing , on all occasions , the necessity of good works , and particularly when he is speaking of Justification , not only in his Epistles to the Romans , and to the Galatians , where he largly & professedly treateth of that matter , but even when he is but mentioning the same on other occasions ; as we see Ephes. 2 : 8 , 9 , 10. Phil. 3 : 9 , 10 , 11 , &c. & Tit. 3 : 5 , 6 , 7 , 8. So that to imagine that Iames asserteth another interest of works in our justification , than Paul doth , and that to explaine Paul's meaning , is not to reconcile these Apostles , but to set them at further varience & enmity . And it cannot comport with sobriety , to think or say , that Iames , to cleare the Apostle Paul's doctrine , and to vindicate it from objections , should speak to the same objections , which Paul himself had spoken to & fully removed , and that Iames should give such answers unto these objections , as Paul would not give , but rather rejected : And yet this must be said by our Adversaries here . It will be of great use to us here , to understand aright , what is the plaine scope & drift of the Apostle Iames ; for as for the designe & scope of Paul , in his discourses of justification , it is so obviously manifest unto all that read the same , that no doubt can be made thereof , to wit. To cleare up fully & plainely the Nature & Causes of this great privilege of justification , which is the hinge & ground work ( as it were ) of his doctrine of the Gospel , and to shew how poor sinners , standing under the Curse for sin , come to be justified before God ; as in his Epistle to the Romans : And to Vindicate the same doctrine of the Gospel from the corrupt pervesions of false teachers , as in his Epistle to the Galatians ; as also to commend the free grace of God , in that noble contrivance , both in the places mentioned , and Ephes. 2. Phil. 3. Tit. 3. and elsewhere , when he mentioneth the same . Now as to the scope of the Apostle Iames , there is nothing to declare unto us , that it was his Intent , or designe to explaine & make known the way ▪ how poor convinced sinners , standing under the sentence of the Law , come to be justified before God , and to receive pardon of their sins . No such question proposeth he to be discussed ; No such point of truth doth he lay down to be cleared , or Vindicated . But his whole scope & drift is to press the reall study of holiness , in several points particularly spoken to through the Epistle . And in that second Chapt. from vers . 14. & forward ( as will appear more fully in the explication & vindication of the several verses in particular ) he is particularly obviating that grosse mistake of some , who thought that a bare outward profession of the Gospel Faith , or of Christian Religion , was sufficient to save them , and evidence them to be in a justified state , and that therefore they needed not trouble themselves with any study of holiness : And therefore sheweth , that all such hopes of Salvation were built on the sand , for they had no ground to suppose , that they were truely justified , & so were in any faire way unto salvation , so long as all their faith was no other , than a general assent unto the doctrine of the Gospel , & to truthes revealed , & not that true lively faith , hold forth in the Gospel , whereby sinners become justified before God. Mr. Baxter tels Cath. Theol. part . 2. n. 364. that St. James having to do with some , who thought that the bare profession of Christianity , was Christianity ; & that faith was a meer assent to the Truth ; & that to beleeve that the Gospel is true , & trust to be justified by Christ was enough to justification , without Holiness & fruitful Lives ; & that their sin & barrenness hindered not their justification : so that they thus beleeved ( perhaps misunderstanding Paul's Epistles ) doth convince them , that they were mistaken ; & that when God spake of justification by faith , without the works of the Law , he never meaned a faith that containeth not a resolution to obey him in whom we beleeve , nor that is separate from actual obedience in the prosecution : But that as we must be justified by our Faith against the charge of being Insidels ; so must we be justified by our Gospel personal holiness , and sincere obedience , against the charge , that we are unholy & wicked , or impenitent , or hypocrites , or else we shall never be adjudged to Salvation , that is justified by God. Ans. ( 1 ) It is true , for it is manifest , and undeniable , that Iames had to do with some , who thought that the bare profession of Christianity was enough , & that an assent unto the truth , was that faith that would prove justifying & saving . But ( 2 ) it is not so manifest that Iames had to do with such , as thought that to trust to be justified by Christ , was enough to justification without holiness & fruitful lives , & that their sin & barrenness hindered not their justification : for whatever Mr. Baxter imagine , we finde not in Scripture , that justification followeth lives , that is , that there is no justification , before this fruitfulness of life appear : And himself useth to say , that in order to the first justification , this holiness of life is not requisite : And beside this , which he calleth the first , we know no other ; unless he mean glorification . But then ( 3 ) as to glorification & final Salvation , we grant , that Iames hath to do with such , as thought a meer assent to the truth , without holiness , was sufficient hereunto ; but that their beleeving thus could flow from their misunderstanding of Paul's Epistles , is not any way probable , seing Paul in all his Epistles , even where he speaks most of justification by Faith without the deeds of the Law , presseth the necessity of holiness in order to Salvation , so as no imaginable ground hereof can with the least of shewes be pretended . ( 4 ) That when Paul said , justification was by Faith , without the works of the Law , he meant a true & lively faith , which only is to be found in that soul , in which the seed of grace is sown , and which is made partaker of the holy Ghost , and of the divine Nature , is true ; but yet justifying faith , doth not formally containe in it a resolution to obey him , in whom we beleeve , as was shown elsewhere . ( 5 ) Then we see , that the faith , whereof Iames speaketh , is not the same with that Faith , whereby Paul said , we are just●fied : And seing both do not speak of the same Faith , there can be no appearance of discrepance . ( 6 ) When he saith , we must be justified by our Faith , against the charge of being infidels . I would know , what he meaneth , by this charge of infidelity ; If he meane , the charge of not beleeving the Gospel , he knoweth that a meer assent to the truth , will ●ustifie from that Charge . If he meane the charge of not receiving & resting upon Christ , according to the Gospel , even that will be but a particular justification from that particular charge ; and is not that justification from the sentence of the Law , whereof Paul speaketh . ( 7 ) That we must be justified ( as he saith ) by our Gospel personal holiness & sincere obedience , against the charge , that we are unholy & wicked , or impenitent & hypocrites , is true ; but what can all this say , for a justification from the sentence of the Law , under which we are all lying by Nature ; and of which the Apostle Paul speaketh ? And if Iames speak of justification by works , in reference to this accusation , he speaketh of no other kind of justification , than that which the most wicked wreatch , yea & the devils are capable of , when , to wit , they are falsely accused of having done some evil , which they have not done . And how can Mr. Baxter inferre from what Iames saith , ( if he speak of no other kind of justification ) that works are required unto our justification , as to state , or unto our general justification from the sentence of the Law , adjudging us to death because of transgression ? ( 8 ) But he addeth , or else we shall never be adjudged to Salvation , that is , justified by God. Then the Justification , that Iames speaketh of , & that Mr. Baxter meaneth , is final Salvation : And we willingly grant , that there must be personal holiness & sincere obedience before this , and that no wicked or impenitent person , or hypocrite shall be adjudged to Salvation . But the justification , which Paul treateth of , is different from this , though it be the sure way to this , seing all who are justified , shall be thus saved . Thus we see , that according to Mr. Baxter , the meaning of Iames is , the same with Paul's , when he saith Heb. 12 : 14. Follow peace with all men & holinoss , without which no man shall see the Lord. And then , Iames speaketh nothing of that justification , whereof Paul treatch & this is , what we say ; whence it is manifest , that there is no appearance of contradiction betwixt the two holy writers . But that we may come to some further clearness in this matter , we must see , whether Paul & Iames mean & speak of one & the same Faith : for if it be found , that they speak of diverse Faiths , all appearance of Contradiction is removed . Now that the Apostle Paul meaneth of a true , lively , saving Faith , which is a saving fruite of the Spirit of God & the special Gift of God , is easily granted on all hands : All the question is of that faith , which Iames speaketh of , Papist's say , that it is true justifying , that Iames speaketh of : for justifying . Faith , with them , is nothing but a real assent unto the Catholick Doctrine , or to divine Revelation : And indeed if Justifying . Faith be nothing else , it can not be well denyed , that Iames meaneth here a justifying faith . But the folly of this ground is obvious to all , that understand the Gospel : and we need not here insist in confuting the same . That which Iames here saith of this Faith , is enough to demonstrate of what Nature it is ; and the Epithets he giveth it , do sufficiently manifest , that it is not Faith of the Right stamp , nor that true & lively Faith , by which Paul saith , that we are justified : and the discovery of this will be enough to our purpose ; and every verse of his discourse hereanent will help us herein for ( 1 ) vers . 14. it is a profitless Faith , which cannot be said of justifying Faith , as the whole Scripture cleareth . ( 2 ) Ibid. it is a Faith , that hath no ground or reality , but a mans saying , nor no other evidenee , or proof , What doth it profite , my Brethren , though a man say , he hath Faith ? There is no other proof adducable but his say so ; which cannot be justifying Faith. ( 3 ) Ibid●can Faith save him ; so that , it is a Faith , that hath no sure connexion with , nor tendency to Salvation ; which cannot be supposed of the true , lively justifying Faith , as is known . ( 4 ) vers . 15 , 16. It is no more true Faith , than that is true charity , which saith to the naked & destitute brother , depart in peace , be thou warmed & filled & notwithstanding giveth not those things , which are needful to the body . ( 5 ) vers . 17. It is expresly called a dead Faith. But the precious Faith of God's elect is a lively Faith. ( 6 ) ibid. It is a Faith without works , having no connexion therewith , nor being any ground thereunto ; but the true Faith , that justifieth , worketh by Love , & is a living principle , and floweth from the infusion of life . ( 7 ) So vers . 18. It is a Faith uncapable of any true evidence , or demonstration , as to its being , from works of holiness ▪ and so is not accompanied with any real change of soul : But it is not thus with true & saving Faith. ( 8 ) vers . 19. It is such a Faith ; as devils may have : But devils are not capable of justifying Faith. ( 9 ) vers . 20. It is the Faith , that a Vaine man ▪ never humbled in the sense of his own lost Condition , nor driven out of himself to seek reliese elsewhere , in the free mercy & grace of God , through Jesus Christ , may have : But that is not the Faith of the humbled , hear broken man , that 's sleeing to Christ for refuge , ( 10 ) vers . 21 , 22 , 23. It is not such a Faith , as Abraham had , that made him willing to offer up his son Isaac , when commanded , & so wrought with & was evidenced & demonstrated by works . ( 11 ) vers . 25. Nor is it like the Faith of Rahab , which prompted her to receive the Messengers , and send them out another way . ( 12 ) vers . 26. It is such a Faith , that is no better than a carcase without breath , which is no essential part of a living man. But the Faith that justifieth , is a far other thing . By these particulars , it is manifest , that this Faith , whereof James speaketh so much , and which he opposeth unto works , & denieth justification , & salvation unto , is not the precious faith that Paul speaketh of . We have seen , that Paul & James speak not of one & the same faith , we shall now enquire , whether they speak of One & the same Justification : And if it be found , that therein they differ , all ground of imaginable difference will be further removed . What that justification is , whereof Paul speaketh , is manifest , & needeth not here be declared , for it is plaine , that he treateth of that justification , whereby a poor sinner , convinced of his sin & misery , in lying under guilt , & under the Curse of God because of sin , is absolved before God from the sentence of the Law , & accepted of Him , and brought into an estate of Favour & reconciliation , having a right unto Salvation , through Faith in Jesus Christ. Upon the other hand , it is as obvious & cleare , that James is not treating of this justification , whereby a change of state is made in the man. But of a justification of a far other nature , even such a justification , whereby the Mans Faith , the reality of his Christianity , & his justification before God , is evidenced , or may be evidenced to himself , or to others . So that , whether we take justification here , as mentioned by James , for the evidence & demonstration of justification , or for a justification of the truth of the Mans Faith & Christianity , it cometh all to one ; for where true faith & true Christianity is , there is justification , and there only ; so that what demonstrats the one , will demonstrat the other ; and a justification , or manifestation of the one will be a justification of the other . Nor is this sense of the word justifie , or justification alien from the Scriptures , as we see Psal. 51 : 4. Rom. 3 : 4. for God can not other wayes be justified , but by being declared , avowed , & proclamed to be Righteous . So Ier. 3 : 11. Ezek. 16 : 51 , 52. Mat. 11 : 19. Luk. 7 : 35 , 29. 1. Tim. 3 : 16. Now that this is the justification , whereof Iames speaketh , may be furder cleared by these particulars . ( 1 ) The scope , that Iames here levelleth at , being not to clear up the way & manner , how , or the causes by which , this change of Relation & State is wrought & brought about , but to discover the groundlesness of the vaine pretenses of such , as supposed they were justified , & in a sure way to be saved , who had no more for their ground , but a loose & verbal outward profession of the preached truth , without any real fruit of godliness : So that this Enquirie is , what can truely evidence a person to be justified indeed before God ? And he sheweth that an empty fruitless profession will not do it , but works of Faith , or Faith proving it self lively by works . ( 2 ) The very Instance of Abraham , which he adduceth , cleareth this ; for he saith vers . 21. Was not Abraham our Father justified by works , when he had offered his Son upon the altar ? Now twentie five yeers , or as some compute , Thirtie yeers , or thereby before this time the Scriptures say , that Abraham beleeved God , & it was reckoned to him unto Righteousness . Gen. 15. & hence Paul proveth Rom. 4. that he was justified by Faith. Therefore if now he was justified , when he offered , his Son , he must have been twice justified & that in the same sense , with the same kind of justification , which can not be said . Nor will it avail to say , That Gen. 15. he was justified by the first justification , which was by Faith , of which Paul speaketh Rom. 4. But Gen. 22. he was justified with the second justification , which is by works ; & of this Iames speaketh : for this distinction of justification into First & Second , is but a meer device of the Papist's , having no ground in , nor countenance from the Scriptures : and beside , it would follow , that a meer historical , dead Faith is sufficient unto the first justification , and that Paul understandeth such a faith only , when he said Rom. 4. that Abraham beleeved God , & it was counted to him unto Righteousness , the contrary whereof is manifest . Nor will it serve here to say , that Paul speaketh of justification as begun : but Iames speaketh of justification as continued : for then it would follow , that justification at first , or as begun , is by a dead faith , and by such a kind of faith , as devils may have , & consequently , that of such a faith , as this , Paul speaketh ; because of such a faith Iames speaketh , as we have seen : But this cannot be said , for it was a true & lively faith , that Abraham had , when he beleeved the promise of the Messiah & a dead faith is not the faith , that justifieth , first , or last . Yea because Iames maketh an opposition betwixt faith & works , in reference to justification , in the sense , wherein he speaketh of it , it will follow , that faith should not be requisite unto the Continuance of justification . ( 3 ) Iames said vers . 20. that Faith without works was dead : and to confirme this , he addeth vers . 21. was not Abraham our Father justified by works &c. As if he had said . The faith by which Abraham was brought into an estate of justification & life , was a lively faith , having works of obedience attending it , and his obedience declared that his faith was lively , and that he was truely justified by faith , Ergo a faith , that is lifeless , and wholly without works of obedience , is but dead , & can give no ground to conclude one justified , & in the way to life ; So that what mention he maketh of justification by works is but to prove the reality of lively faith ; & by works true justification by faith is evidenced & demonstrated , & not by a bare idle & vaine fruitless profession . ( 4 ) When Abraham was justified by his works , the Scripture was fulfilled , which saith , Abraham beleeved God , & it was imputed unto him for Righteousness , as is manifest from vers . 22 , 23. Now by this mentioned of Abraham in the Scripture Gen. 15 : 6. Paul proveth Rom. 4. that he was justified by faith . But if Iames were here speaking of the way of our becoming justified , before God , as Paul doth , there could be no connexion here , yea the proof should contradict the thing to be proved ; for to say , that Abraham was justified by faith , will not prove , that he was justified by works : nor could his being justified by works , be a fulfilling , a clearing & confirming of that truth , that faith , he was justified by faith ; for faith & works , in the matter of justification , are inconsistent , & perfectly opposite , as Paul teacheth us , & as here Iames also teacheth us . But taking justification here for its declaration & manifestation , it can be by works , and a declaration of justification by works can be & is a very signal confirmation & clearing of that Testimony , which saith , that Abraham was justified by faith . ( 5 ) By that work of offering up his son , at a the command of God , Abraham declared , that he was no hypocrite , but a true beleever , and thus was he justified ( as Mr. Baxter will have it , as we heard lately ) from any such accusation . But a Justification from this accusation , is but a justification of the truth & sinceritie of faith , & so a confirmation & evidence of justification ; or justification as evidenced & declared ; and not justification as produced by its causes . ( 6 ) When Iames saith vers . 23. That the Scripture was fulfilled , which saith , Abraham beleeved God & it was imputed to him unto Righteousness , when he was justified by offering up his son vers . 21. this fulfilling of the Scripture-testimony was , either because at that time , when he offered up his Son , Righteousness was imputed unto him , & he was justified , or because it was then manifest , to be a truth , that he was justified indeed : But the former can not be said , because Righteousness was imputed unto him , and he was justified long before this . Therefore it can be only understood , as to its manifestation . ( 7 ) This is also clear from what the Lord spoke at that time , Gen. 22 : 12. Now I know , that thou fearest God , seing thou hast not witheld thy Son , thine only Son from me . No word here of imputing Righteousness unto him , or of his being brought into a justified state ; but only God's solemne declaration , that he was a true fearer of God , & so one , that had true faith , & was really justified . ( 8 ) Vers. 22. he saith Seest thou , how faith wrought with his works & by works was faith made perfect . But how could this follow upon what he had said vers . 21 ? Justification by works ( if justification be taken absolutely here & not for its declaration & manifestation , ) will not prove faith's working with works . But if justification be here taken for justification declared & manifested , the sense is plaine : for such works as do evidence & declare , that a person is justified , will manifestly prove , that faith is working with these works , because justification presupposeth alwayes a true & lively faith , that will work with works of obedience . ( 9 ) Far less could it follow from justification ( taken absolutly ) by works , that faith was made perfect by works : but from such a work as will evidence a man to be justified , it is manifest to every one , that that work is a clear evidence of a true & lively faith , & by it faith is perfected , that is declared , evidenced & demonstrated , to be faith indeed , as the word perfected is used 2. Cor. 12 : 9. for my strength is made perfect in weakness . ( 10 ) That other Inference vers . 24. ye see then , how that by works a man is justified & not by Faith only : will not follow from what went before , if justification be here taken absolutely : for the command so Abraham to offer up his son was no promise , and to did not call for faith , but for ready obedience , though upon another account he beleeved that God was able to raise him up from the dead Heb. 11 : 17 , 18 , 19. But Gen. 15. promises were made unto him , & he is said to have beleeved , & upon this Righteousness was imputed unto him . So that Gen. 15. he was justified by faith only , as the Apostle proveth Rom. 4. for thereby he confirmeth his Conclusion set down Rom. 3 : 28. that a man is justified by faith without the deeds of the Law. And from that other place Gen. 22. Iames could not inferre , that Justification is by faith & works together , for then he could not inferre therefrom that the Scripture was fulfilled , which said , Abraham beleeved God , & it was imputed unto him for Righteousness , because Paul doth hence inferre Rom. 4. that justification is by faith without works : And what is a ground for justification by faith without works , cannot also be a ground for justification by works & not by faith only ; And thus the Apostles are made in plaine termes to contradict other : by inferring contrary or contradictory conclusions from the same premises : which ought not to be thought , let be said . But it will be said , that Paul speaketh of the beginning of justification , which is by faith without works ; but Iames speaketh of justification , as continued , which is by works , and not by faith only . This cannot satisfie : for beside what is said , it must first be granted hereby , that this faith , which Iames mentioneth , when he saith & not by saith only , must be the same faith , that Paul faith , we are justified by , without the deeds of the Law : but this cannot be , for the faith , that Iames speaketh of is , as we saw above , a dead , useless , fruitless carcass & no saving Faith , as that is , whereof Paul speaketh , and whereby we are justified . But now taking justification for its manifestation & declaration , the words of Iames are most clear , & carry no appearance of contradiction , unto what Paul taught ; For his meaning is , ye see then , how that by works , a man evidenceth , proveth & declareth his Justification , or maketh it manif●st , that he is a justified person ; & not by that faith only , which is but a naked fruitless , & dead profession . ( 11 ) The same may be said of the other Instance of Rahab vers . 25. She was justified by works , when ●he had received the messengers ; not that she was brought into a justified state by that act ; for she received the Spies by faith Heb. 11 : 31. & declared her faith unto them Ios. 2 : 10 , 11. And so was a beleever & consequently justified , before she received the Spies , or they came to her . Yet by this deed , accompanied with so much hazard , unto her self & all her families , she proved & evidenced her faith & justification . ( 12 ) The Conclusion of his discourse vers . 26. for as the body without the Spirit is dead , fo faith without works is dead also , declareth manitestly , what he would be at , to wit , to shew , that works can only demonstrate trew faith & consequently prove justification ; for a naked profession of faith , that wanteth works , is dead , and like a body wanting breath & soul , which is but a dead carcass . This cannot be said of that faith , whereby Paul saith and proveth , that we are justified , for it is true & lively , flowing from the Spirit of life , although it be not as yet proved by outward works of obedience , whereof there may be , as yet , no opportunity or call . What is brought against this sense , of the word justifie & justification , which we have now confirmed , by the Socinian Author of the book , intituled Consensus Paul● & Iacobi &c. pag. 2. &c. and by the Remonstrants in their Apologie Cap. 10. is of no great weight . When they say . That the proposition set down vers . 14. is subordinat to what is said vers . 12. where the judgment of God is spoken of , & therefore saving justification must be here understood . Ans. We grant , that It is saving justification , but yet it is justification that is distinct from Final Salvation . We grant , that Iames speaketh here of saving justification ; Yet he handleth not that question , how & by what Causes this justification is brought about ; but how it is evidenced & proven to be true , and not a meer presumptuous conjecture . They say next . It is said vers . 25. that the Scripture was fulfilled ; not , that it was shown to be fulfilled . A●s . That saying of Scripture was a truth before this time , even when Abraham first beleeved ; which was before he was circumcised as we see Gen. 15. comp . with Gen. 17. & Rom. 4 : 9 , 10 , 11. And therefore was not now first fulfilled , or verified . And to talk of the increase of imputation according to the increase of Faith , and to measure the excellencie of faith , by the excellencie of that obedience which it produceth , as that Socinian Author doth , is to give us nothing but the Popish justification ; for Relations ( of which Nature we hold Justification to be ) are not intended & remitted in themselves , but only as to their evidence : We esteem it a Socinian dream , to say , that the first Narration of Faith & Justification , which is Gen. 15. was but a rude draught of that , which was afterward Gen. 22. Abraham's faith was afterward said to be perfected by that special work , of offering up his son , no● in it self , for he had a strong faith before Rom. 4 : 19 , 20 , 21. but in its manifestation after that signal trial , It is said further . Mans justification cannot be here understood , for that is not necessary to salvation , nor universally true , seing men may justifie other , upon vaine grounds . Ans. No● do we understand any such justification pronunced by men here , but a true justification before God , yet as evidenced , proven & declared by effects , unto all , that will judge understandingly & spiritually , so that works here are mentioned as the Effects , and yet as the Causes of justification . But then they object further . Thas , as the Apostle from that Faith , which the vaine man boasted of denieth the man to be justified , so from works he proveth justification , & that as antecedent . Ans. The Apostle sheweth , that the vaine man , who had no more , but a vaine dead empty faith , had no ground to conclude himself a justified Man : for this is no Cause or Condition of Justification : And hence it will not follow , that works , by which both the reality of sa●ing Faith , & of Justification thereupon , may be evidenced , are antecedent Causes , or Conditions of Justification . It is objected againe by the foresaid Socinian Author . That if the meaning of these words , the Scripture was fulfilled , be , that the Scripture was showne to be fulfilled : then the meaning should be , that it was demonstrated to Abraham's two servants , who went with him to the mountaine , & by them to others ; But then it must be supposed , that before this time , that which passed Gen. 15. was known unto them : & it must he said , that by a work done long afterward , men may see , that the worker was justified . But that should not sutte James's scope , seing by this meanes they might think to delay for a long time their good works , & yet suppose themselves presently justified . Ans. All this is but vaine language ; for it is all one to the scope of Iames , whether this come to the actual knowledge of few , or of many , & who they were to whose knowledge it came ; He is only shewing , that such , as had but a dead faith , that brought forth no works of obedience , when called for , had no evidence , or clear ground to assert their own justification , seing Abraham's justification was thus declared by his signal obedience , to all that came or ever should come to the knowledge of that act of obedience of his , to the end of the world : Yea , had it been unknown to any , yet hereby he had a sure proof , to ascertaine his own heart & conscience of his justification . But say the Arminians , Good works cannot be such a proof & demonstration , because it cannot be known to others , whether these good works proceed from faith , or not . Ans. Nor is any infallible judgment here necessary , or requisite ; nor doth the scope of Iames require any such thing , who is only shewing , that such as wrought not works of obedience , when called for , could not conclude themselves justified , & in a saife estate , notwithstanding of all their faire profession . Notwithstanding we cannot judge infallibly of principles , motives & ends of the good works of others , yet by what may be seen of these , God may be glorified Mat. 5 : 16. 1. Pet. 2 : 12. Thus we have seen , that neither is that faith , whereof Paul speaketh , when he saith . We are justified by faith without the deeds of the Law ; & whereof Iames speaketh , when he saith . Ye see then , how a man is justified by works & not by faith only , is not one & the same . Nor is it the same justification , or justification in the same sense & consideration , that both the Apostles speak of . And therefore how ever , as to their words , they seem to speak contrary to other : Yet in their true sense & meaning , there is nothing but a sweet harmony & agreement . But now as to works , whereof both make mentione , the question remaineth , whether they be one & the same ? The forenamed Socinian Author saith , that both do not speak of the same works ▪ and that Paul excludeth from justification only legal works , & not Evangelical . And consequently , that Iames must speak of Evangelical works only : But sure we are , Iames cannot be supposed to speak of Evangelical works , in their sense ; seing , they cannot say , that Abraham's offering up Isaac or Rahab her receiving & sending away the spies , were Evangelical works . James speaketh of works commanded by the Moral Law , which he mentioneth both in general , & in its particular commands Iam. 2 : 9 , 10 , 11. And all the duties , which he presseth them unto , & the sins , which he disswadeth them from , relate unto the Moral Law. And what these works are , whereof Paul speaketh , we have seen before . Others think , that Iames by Works here meaneth a working faith : & so that his meaning , when he saith , that by works a man is justified , is , that by a working faith , such as Abraham had , a man is justified . But though it be a truth , that justifying faith is a working lively faith ? And that we are justified only by such a faith , as is lively , & prompteth to obedience , in every duty called for ; & though this truth will follow by consequent , from what the Apostle Iames here saith ; Yet I judge , that both Paul & Iames understand the same thing by works , even duties of obedience , performed to the Law of God , & that by Works here in Iames , is not meant a working faith , this not being the scope & designe of Iames to clear up justification in its Causes , or to shew by what meanes it is brought about ; but only to shew , what way it is or may be evidenced proved & demonstrated to ourselves or others , so as we may not be deceived thereanent ; And real works of obedience , as they evidence a true & lively faith , so they prove the reality of justification : And the Apostles intention being , to shew the vanity of that pretence , whereby many deceived themselves , thinking that their profession of the truth of the Gospel was enough to secure their Salvation , & to prove them to be in a justified saife state , though they indulged themselves a liberty to walk loosly , according to the flesh ; this acception of the word works , in a proper sense , is most contributive unto that designe , & no other acception , how consonant so ever unto the Analogy of Faith , doth so directly & clearly contribute assistence thereunto . Therefore he opposeth faith & works , & denieth that to faith , which he ascribed unto works : though by consequence he put hereby a difference betwixt a dead faith , & a working faith ; Yet his principale Thesis vers . 14. is , that by works , & not by a bare profession of the truth , we come to Salvation . And the enquirie prosecuted is , whether we have that faith , that will indeed prove saving , & this can only be evidenced by works , as his whole following discourse evinceth , especially when he saith vers . 18. shew me thy faith without thy works , & I will shew my faith by my works . And vers . 20. when he saith , faith without works is dead & vers . 26. that it is as dead , as a body is without breath or Spirit . And this he fully confirmeth by the following instances of Abraham & Rahab . From what is said , it is apparent , how little ground there is to think , that there is any real appearance of contradiction betwixt Paul & James ; & how needless it is , in order to a reconciliation , to say with Papists , that Paul speaketh of a first justification & Iames of a second ; or with others , that Paul speaketh of justification , as begun , & Iames of justification as continued , or with Socinians , that Paul denieth justification by the works of the Law , James affirmeth justification by the works of the Gospel . CHAP. VIII . No countenance given to Justification by Works , from Jam. 2 : 14. &c. BEcause all , who ascribe our justification in one sense or other ( all are not agreed in one & the same sense ) unto our works , seek countenance unto the same from these words of James Chapt. 2 : 14 , & forward : notwithstanding that what was said concerning this passage , in the fore going Chapter , might be sufficient , to discover the groundlesness of any such pretence , where it was showen , that the whole face of this place looked towards another airth , and had not the least aspect unto any such conclusion ; Yet for a fuller Vindication of this place from this too ordinarie abuse & perversion , we shall examine every part thereof , & see , what ground there is ; for any to alleige the same , for confirmation of their particular opinions . The Papists generally say , that this place speaketh of the Second Justification : But their opinion of a first & second justification is vaine , having no ground in the word , and the whole of their fabrick is sufficiently demolished by the Reformed , writting against them ; so that we need not insist thereupon . Others there are , who suppose that James is here shewing , how justification is continued , & therefore say , though faith alone be the Condition of Justification , as begun ; Yet unto the continuance thereof works are required , as the Condition . But all that speak thus , & think that Iames pointeth forth the Condition of Justification as continued , must say , that those persons , who had this faith , whereof James speaketh , were really justified , & that James doth presuppose them to be justified , & speaketh to them & of them , as such ▪ But then it must be granted , that the Popish faith , consisting in a meer assent unto the truth revealed , is justifying faith ; and that that faith , which is no more true & saving faith , than that is true & Christian Charity , which saith to a brother or sister , that is naked & destitute of daily food , depart in peace , and giveth not those things , which are needful to the body , is sufficient to bring one into a justified state ; and that a dead faith , & a faith of the same nature & kinde , with the faith of devils & a faith , which a vaine man , puft up with a vaine conceite & a fleshly mind may have , & a faith , that cannot & will not worke with works , is a justifying faith : which if true , it would follow , that all men , who beleeve that God is , & Devils also , who beleeve this , should be justified . But none , who understand the Gospel can think or speak thus . And therefore this place carrieth no shew of proof , that works are the Condition of Justification ▪ as continued . Nor can this place give any countenance to such , as say that Faith & Works together are the Condition of Justification , making no difference betwixt justification , as begun , & as continued . For ( 1 ) James'● scope ( as we manifested above ) is not to cleare up & explaine the way , how justification is brought about , or to shew , what are the Causes , or Conditions thereof : but to discover the vanity of that ground , whereupon some professours , who indulged their Lusts , deceived themselves & supposed that they were in a state of justification , & salvation , notwithstanding they neglected all duties of holiness . ( 2 ) James opposeth a faith here unto works , a faith , which he called unprofitable , dead &c. & doth not ascribe justification hereunto , as to a Condition , in whole , or in part : But such , as speak thus , include faith & works , as making up one full & compleat Condition . ( 3 ) The Instances , which James here adduceth , should not then serve his designe , if his purpose was to prove faith & works to be the Condition of Justification ; for Abraham was long justified before that particular act of obedience in offering up his son Isaac , was called for : And so was Rab●● justified before she sent away the spies . ( 4 ) This work , by which Abraham is said to have been justified , was a work , that seemed contrary unto the Moral Law : And therefore if this be urged , as a ground of justification by works , it will rather prove justification by other works , then by works commanded in the Moral Law of God. ( 5 ) The works , mentioned in both the Instances , are outward external works , obvious to the eyes & eares of others : And hence it may as well be proved , that only external works , are required unto justification , and no other . And indeed , if it had been Iames's designe to prove justification by works , he had named other works , then meerly external , that he might have prevented a mistake . But more fully to discover the vanity of this supposition , let us see , what can be alleiged from the several parts of this passage , for justification by works , from vers . 14. it is said . Faith alone cannot save , but is unprofitable ; but yet faith & works is profitable & will save . Ans. This maketh nothing for justification by works ; because it is denied , that whatever is requisite before Salvation , is requisite also before justification , for if so , no man could be said to be justified , as long as he lived . But next , the faith , whereof Iames here speaketh , availeth not to Salvation , because it is not of the right kinde , & we say also , that this faith availeth not to justification , because it is but meer empty profession , deceiving & puffing up & it is but a faith , that a man saith he hath . From vers . 15 , 16 , 17. It is said As charitable wishes , joined with real acts of Love & Alms deeds is , profitable & no other charitable wishes ; so Faith with works , is available to justification , but not without them . Ans. These charitable wishes , not accompanied with Alms deeds , as they are not profitable unto the indigent brother & sister , so they are far from that Christian charity , that is called for in the Gospel : & as that charity is not true , Christian & saving charity ; so neither is the Faith , which he proveth to be dead , true , saving or justifying Faith. Nor doth the Apostle say , that faith with works is available unto justification ; but that that faith , which hath not works , is dead , & not available to prove & evidence , that the man that hath it , is in a saife & in a justified state . But the maine ground of this apprehension is vers . 21 , 22 , 23 , &c. for it is objected that it is expresly said , that Abraham was justified by works . Ans. That it is so said , we grant ; but the difference is about the sense & meaning , in which it is said so . We have shown , that the meaning is . That by works Abraham was declared , proved & manifested to be a justified person , and one that had a true & lively faith ; for it is added , that hereby the Scripture was fulfilled declaring him to have been justified by faith , or that he beleeved God , & it was accounted to him for Righteousness . And this is it , which others have called justification before men , in opposition to justification before God , that is , a justification declared & manifested to the mans own conscience & to others , & not the justification before God in its causes . And this Mr. Baxter seemeth to have mistaken in his Aphorismes , when he argued against this justification before men , as if it had been meerly a justification from Mens Accusation , & not the true justification before God , as evidenced & proved to men : And when we speak of justification in this sense , we do not make the world lawful judges of our Righteousness before God , or in reference to the Law of God , or say , that they are competent , or capable judges : But we only say , that by works of obedience Faith & Justification by Faith is evidenced . And where as he saith . That works are no certaine medium , or evidence , whereby the world can know us to be Righteous : for there is no outward work , which an hypocrite may not performe , & inward works they cannot discerne : nor yet the principles from which , nor the ends to which our works proceed & are intended . There is as much need of a divine heart-searching knowledge , to discerne the sincerity of works , as of faith it self . He may see , that all this will make as much against Christ's saying Mat. 5 : 16. Let your light so shine before men , that they may see your good works , & glorifie your Father , which is in heaven . And that Ioh. 13 : 35. By this shall all men know , that ye are my disciples : if ye love one another : and that 1. Pet. 2 : 12. Having your Conversation honest among the Gentiles — they may by your good works , which they shall behold , glorifie God , in the day of Visitation . Nor is it to the purpose to say , that he was the justifier , who was the imputer of Righteousness , that is , God ; for works of obedience may declare , that God hath imputed Righteousness unto the person , & hath justified him ; and this is all ; we say that Abraham was in this sense justified by his works , that he was declared to be justified indeed before God , by his works . Some were pleased to express their sense of Iames's words thus , That Iames speaks of works as justifying our faith , & not as justifying our persons , meaning only , that the Apostle did not consider works here , as the Cause , or Condition of the persons being justified before God , but as the effect & evidence proving the mans faith to be sound & saving , and consequently the man thereby to have been justified : which sense is the same with what we have given : but Mr. Baxter , saith , it is as plaine , as can be , that it is the person & not his Faith , which is here said to be justified . Ans. The person , it is true , is said here to be justified , but not causatively , but declaratively , that is , It is not said , that by works his justification is effectuated , but that it is declared , & that because it is hereby declared , that the man is a true beleever , & thus his faith is manifested to be of the right kind , which is all that was intended by that expression . Yet Mr. Baxter will not say , that works do effectually produce our justification ( for Faith doth not so . ) But yet he will have both to justifie , as Conditions , or as parts of one Condition : Only he addeth , that they do not justifio , as equal parts of the Condition ; for Faith is the principal ; but as the secondary less principal part of the Condition . Ans. Yet , Iames hinteth at no such thing , but giveth the preference to works : Yea excludeth the faith , whereof he speaketh ; altogether from having any interest in justification , as being nothing but a dead , carcass , a vaine , fruitless & unprofitable thing , & so hath no kind of causality or procurement in justification . But he addeth as a reason . 1. That when it is said we are justified by works , the word by implieth more than an idle concomitanoy . Ans. I shall easily grant this , but withall say , that this will not give unto works any causality in justification ; but only evince works to be an evidence of justification , as the cause is said to be manifested by the effect . He addeth 2. When the Apostle saith . By works & not by faith only , he plainly makes them concomitant in procurement , or in that kind of causality , which they have . Especially seing he saith not , as he is commonly interpreted , not by faith , which is alone ; but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans. Then hath fruitless dead faith , which devils may have , a kind of causality in justification ; which is expresly contrary to the scope & all the reasonings of the Apostle : And therefore the common interpretation must be admitted ; But he addeth . 3. Therefore he saith , that faith is dead being alone , beca●se it is dead , as to the use & purpose of justifying ; — This appears from his comparison in the former vers . 16. that this is the death he speaks of ; & so works make faith alive , as to the attainment of its end of justification . Ans. If it be thus , how could he then say before , that faith was the principal part of the Condition ? can that be the principal part of the Condition , which is dead & useless without the other , & must be quickened , in order to its usefulness by the other : I would think , that other looked rather like the principal part , and most considerable & necessary , seing this were but a dead Cypher without it . But the truth is , the Apostle , as is said , hath a far other designe , & sheweth , that that faith , which they pretended unto , as sufficient to ground their concl●sion of their justification , & hope of Salvation , was no true saving faith at all , but a dead thing & so no works could make it of any use as to justification ; because it behoved first to flow from another principle , even from a principle of saving grace ; and then it would evidence & prove itself to be of the right kind , by good works , that would flow from it . But saith he . When the Apostle saith , that faith did work in & with his works , it clearly aimeth at such a working in & with , as maketh them conjunct in the work of justifying . Ans. No such matter ; for the Apostle is only there shewing ( as the whole context cleareth ) that Abraham's faith was another sort of faith , than that , whereupon they relyed ; even a faith that did prompt to the most difficulte duties , when the call of God came , & so did work in & with his performances ; but not in order to justification , for he was justified already , many yeers before this . He addeth . And when he saith , that Faith was made perfect with works , it is not only a manifesting to be perfect , But as the habite is perfected in its acts , because they are the end to which it tendeth : & as marriage is perfected per congressum & procreationem ; or any Covenant , when its Conditions are performed . Ans. The whole of the context sheweth , that faith was perfected purely , as to its manifestation , as by the like expression is clear 2. Cor. 12 : 9. Col. 4 : 12. Mat. 5 : 48. Nay , though It were granted , that faith were perfected by works as the end to which it tendeth , that would say nothing for the interest of faith in justification , but in Salvation ; let is be granted , that justification is perfected by faith without works , as marriage is by consent , without what he addeth , & we have what we desire . That works are a Condition of entering into Covenant , or of the Covenant , in order to justification , as required before justification , is still denied . He saith further elsewhere , against Mr. Cartwright p. 212. That by works faith was made perfect , as is hath naturam medii viz. conditionis to the continuation & consummation of justification . Ans. That the continuation of justification hath other media or Conditions , than the beginning hath , is not yet made apparent : far less can any such thing be drewn from this passage to continuance the same , the Apostles scope not being to speak to any such thing ; nor can it be supposed , that he looketh on such , whose proud conceits he was here depressing , as already justified , as to the beginning of justification , seing a dead faith , ( which was all the faith they had ) is no Condition of justification at all . And as to consummation of justification ( as he speaketh ) Abraham's saith was not yet perfected , neither could be before his death . He addeth finally . That obedience perfecteth faith , as it is part of that necessary matter ( not necessary , at the first moment of beleeving , but necessary afterward , when he is called to it ) whereby he is to be justified against the charge of non-performance of the New Covenants Condition , even against the Accusation of being an unbeleever or hypocrite . Ans. If obedience perfect faith thus , it is only as evidenceing & proving the man a true beleever , & no hypocrite , or one that hath only a meer profession ; which is the thing we say ? if it be looked on as the Condition of the Covenant , & so as the ground of justifying the man from the charge of non-performance of that Condition , it standeth only for itself , & for its own part , & cannot not be said upon that account , to perfect faith ; as when both abstaining from murther , and from stealing is called for ; the absteaning from stealing cannot be said to perfect the other , though it ground a Mans justification from the charge of stealing . And therefor by this assertion , faith can as well be said to perfect works , as works be said to perfect faith . Mr. Baxter giveth this ground of Agreement betwixt Paul & Iames ; that Paul is about this question , What is the Righteousness , which we must pload , against the Accusation of the Law ? or by which we are justified as the proper Righteousness of that Law ? And this he well concludeth is neither works , nor faith : But the Righteousness which is by faith , that is , Christ's Righteousness , Ans. Paul speaketh to this question , how sinners come to be justified before God , & therefore cleareth up the matter of justification , in all its causes ; and not only sheweth what that Righteousness is , which must be pleaded against the accusation of the Law ; but also what way we come to be partakers of that Righteousness in order to our being justified before God , to wit , by faith , without the deeds of the Law. If faith be not that Righteousness , why did Mr. Baxter say ▪ that Rom. 4. where it is said , that faith is imputed unto Righteousness , faith is taken for our act , & not for the object of faith , or Christ's Righteousness laid hold on by faith . But now , what question handleth Iames ? His question is , saith he . What is the Condition of our ●ustification by this Righteousness of Christ , whether faith only , or works also ? Ans. And doth not Paul also speak to this question , when he saith . We are justified by faith ? Will not Mr. Baxter grant , that faith is the Condition of our justification by this Righteousness ? If Iames then handle this question , there shall be no agreement betwixt him & Paul , but a manifest contradiction , for Paul saith that we are justified by faith without the deeds of the Law , that is upon Condition of Faith , as Mr. Baxter will grant , & Iames saith , that we are justified not by faith only , but by works , as the Condition : & here is a perfect contradiction , both speaking ad idem & the one saying we are justified by faith without works , & the other saying by faith & works . What the true question is , whereof Iames speaketh , we have shown above ; & the ●eby manifested a cleare harmonie betwixt the Apostles , & left no ground of suspicion of any contradiction . He saith , next that Paul doth either in express words , or in the sense , & scope of his speach , exclude only the works of the Law , that is , the fulfilling of the Conditions of the Law ourselves . But never the fulfilling of the Gospel Conditions , that we may have part in Christ. Ans. Whether the works of the Law , which Paul excludeth , be so to be understood , or not , we have seen above : only I say , now , that both speak of the same Law , that is , the Moral Law , & both consequently , speak of the same obedience , that is obedience to the same Law : And nothing can be alledged to prove that Paul meaneth works as taken for the fulfilling of the Conditions of the Law ourselves & Iames meaneth the same works as taken for the fulfilling of the Conditions of the Gospel ourselves . And further , the faith that Iames speaketh so much of , is none of the Gospel Conditions of justification , for it is but a dead carcass , & an unprofitable thing . But his following words , saying . Indeed if a man should obey the commands of the Gospel with a legal intent that obedience should be but legal shew that by the works of the Law he meaneth some thing in opposition to the commands of the Gospel , wherein he joineth with Socinians . But we owne no commands of the Gospel , but such as are enjoined by the Law of God , even the Moral Law , of which Iames speaketh expresly vers . 10 , 11. He tels us 3. for clearing of this agreement , That Paul doth by the word Faith especially direct our thoughts to Christ beleeved in : for to be justified by Christ , & to be justified by receiving Christ , is with him all one . Ans. This is all very true , & sure , he must also say , that to be justified by Christ , & to be justified by works , is not all one , for all obedience or works is not receiving of Christ. But now , what doth Iames direct us to by the word Faith , which he mentioneth ? doth he not direct our thoughts to Christ beleeved in ? If not , it cannot be justifying Faith , he speaketh of , as Mr. Baxter supposeth . If yea , why doth he adde works more than Paul doth ? Shall Paul's directing our thoughts to Christ beleeved in , exclude works , and Iames's directing our thoughts the same way include them ? Where is then the agreement ? But 4. he addeth , that when Paul doth mentione Faith , as the Condition , he alwayes implieth obedience to Christ. Ans. It is denied , that he implieth obedience , as the Condition of Justification : And Mr. Baxter himself will grant this , I suppose , as to justification begun , or as to our fi●st justification as he speaketh , in replying to Mr. Cartwright : which is enough for us , for we know no second justification , distinct from the first , whereof either of the Apostles do speak . And I like not that which he addeth , saying . He i.e. Paul ) implieth obedience in requiring Faith , as truely , as he that subjecteth himself to a Prince , doth imply future obedience , in his engagement to obey : for this maketh justifying faith a plaine engagment to obey . And thus to be justified by faith is to be justified by a formal engagment to obey , & a formal engagment to obey , is a receiving of Christ : for to be justified by faith , & to be justified by receiving Christ is all one . Mr. Baxter in his Catholick Theol. part . 2. n. 365. giveth us five particulars of justification by works , that Iames standeth for , & that he accounteth undeniable by any thing but prejudice , Ignorance , & siding peevishness . So that it must be unquestionable , that Iames speaketh of all those particulars , & that he speaketh of justification by works , in no other sense , the contrary whereof we have seen already : Yet let us see what these particular respects are , wherein ( as he saith ) works are not excluded from being Conditions of our justification , or the matter of it . 1. Saith he . That faith itself , which is our act , & an act of obedience to God , & is the fiducial accepting beleefe in God the Father Son & Holy Ghost , for the benefites of the Covenant , is the Condition of our first Cevenant-Right to these benefites . Ans. To speak of Saving Faith in its full latitude , or of that faith , whereby the Covenant is fi●st made up , as such , is not to the present purpose ; but of faith only , or of its acting , in order to justification : and as to this , himself lately told us , that Paul by the word Faith doth especially direct our thoughts to Christ beleeved in : so that faith in this matter is not considered as our work , or as an act of obedience in us , & as our personal Righteousness ; but as the Mean , Hand , or Instrument laying hold on Christ & his Righteousness . And if this be the meaning of Iames , when he saith , we are justified by works , that , we are justified by faith , we shall not contend , as to the thing ; though we conceive Iames handleth another purpose , as is said . 2. Saith he , That this faith is not actual obedience to Christ , as Christ ( at first , but only to God , as God ) But it is the souls subjection to Christ , as Christ , which is our Covenant-consent , to our future obedience , & virtually , though not actually , containeth our future obedience in it . Ans. This upon the matter , is but the same with the former , & needeth no furder answere , as to our present question , concerning the meaning of Iames , when he saith we are justified by works ; for if this faith be not actual obedience , Iames doth not mean actual obedience by the word works , but only that Faith , which is a consent to future obedience . But what the Faith is , whereby we are justified , & what is its peculiar acting , in order to justification , we have shown elsewhere . And to distinguish betwixt obedience to Christ , as Christ , and to God as God , is to be unnecessarily critical : & by Mr. Baxeer we see , that all the after obedience of beleevers is obedience to God , as God , though their first Faith be said to be a fiducial accepting beleefe in God the Father , Son & Holy Ghost , and this be said virtually to containe after obedience , which therefore must be obedience , to God Father , Son & Holy Ghost ; And their first Faith is no obedience to Christ , as Christ , though Christ , as Christ call & invite , yea & command sinners to come unto him , & beleeve in him . 3. He saith . That there is somewhat of Love Consent or willingness , of Desire , of Hop , of Repentance , which goeth to make up this Moral work of Faith , as it is the Condition , even our first Christianity itself . Ans. All this somewhat of Love , Consent &c. which necessarily attendeth Faith ( for that they make up this moral work of Faith , as integral parts thereof , I see no ground to assert ) only shew the true nature & genius of that Faith , whereby we are justified , for it is no where said , that we are justified by Love , Hop , or Repentance ( as for Consent or willingness & desire , they are included in Faith. ) But all this yet saith nothing for the Interest of Works ( as it is pleaded ) in our justification : And if Iames mean no other thing by works he shall give little ground to any to assert justification by works , as is done this day , by too many . 4. He saith , That at the making of a Covenant , is for the performing of it ; & subjection is for obedience ; & Marriag for conjugal duties ; so our said first Covenanting-faith is for our future faith , Hop , Comfort , & grateful obedience & Holiness . And these are the secondary parts of the Condition of Salvation . And so are the secondary parts of our justifications Condition , as continued , or not lost & consummat . For to justifie us is to justifie our Right to Impunity & Glory . Ans. How different Faith as justifying , or in its acting in order to justification , is from this Covenant making , Subjection & Marriage , as explained & applied to this purpose by Mr. Baxter , is elsewhere showne . ( 2 ) That these graces are required in order to Salvation , we grant , & shall not stand to call them secondary parts of the Condition of Salvation , as to its possession . But ( 3 ) we are here speaking of justification , and not of Salvation , which two differ , as we conceive , much more being required to the one , in case persons live after their first Faith , than to the other . ( 4 ) We have shown elsewhere , that justification , as continued hath the same Conditions , that justification as begun hath , & of loseing of justification we read not in the Scriptures , nor yet consummat justification : these are Mr. Baxters new Notions , with which we are not satisfied . ( 5 ) Our Right to Impunity & Glory is had by Christ alone , when we are possessed of his Surety-Righteousness , through Faith ; and thus are justified by Faith : And how justification is a justification of that Right , Mr. Baxter would do well to explaine . In the last place he saith . That our own performance of the Condition of the free Gift of Impunity & Glory , by the New Covenant , purchased by Christ's Righteousness is the thing to be tried & judged in God's judgment . And therefore we must so far be then justified from the charge of not performing that Condition of being Infidels , unsanctified , Impenitent , hypocrites , Apostats ; & so of having no part in Christ & the free gift , even by our personal , Evangelical Faith , Holiness , Repentance , Sincerity & Perseverance , Ans. Then , it seemeth , Iames speaketh only of works , in order to final Salvation , or our justification ; at the day of judgment , and not in order to our justification here , when first brought out of nature into the State of Grace : And if so , what ground can any hence have , to inferre our present justification to be by works , unless they think , that whatever is required antecedent unto our Final Salvation , is required also antecedent to our first justification ? which I know Mr. Baxter will not say . And if this be all that Iames saith , why did not Mr. Baxter give this as a ground of reconciling Iames with Paul , that Iames speaks of works , in order to Final Salvation , but Paul , excludeth them , in reference to justification ? This would have had greater agreement with what the Orthodox say , than to tell us of works being the secondary parts of the Condition of our Justification , and that Iames includeth them as such , when he saith , we are justified by works , and not by Faith only . CHAP. IX . John Forbes his Arguments , against the Imputation of Christ's active obedience , examined . With a View of Wendelin's reasonings against it . John Forbes in his Treatise tending to clear the doctrine of justification Chap. 24. pag. 93. &c. cometh to speak of the matter of our Righteousness , that is , that , wherein Christ is made of God Righteousness unto us ; And tels us , that this in one word , in the Scripture , is said to be his obedience Rom. 5 : 19. But this obedience he restricteth pag. 94. unto the passive Obedience of Christ only in his death : And by this restriction , not only excludeth all his obedience to the Law , but even all his suffering , in his state of humiliation ; Yea & his soul-sufferings also , for any thing that appeareth . He mentioneth a distinction betwixt those things , wherein the Righteousness itself standeth , which is imputed to us , & those things , which are requis●●e in Christ , to the end , that in the other he may be Righteousness unto us . And this distinction is good in itself ; but not rightly applied , when he referreth all to this last head , which Christ did and suffered , except only in his death . He granteth pag. 95. that the word obedience is oft times in the Scripture referred to the whole work of Christ's humiliation : But we do not take it so largely here , as to comprehend even his Incarnation ; but as comprehending that , which belonged to his work of Mediation , as our Sponsor , in satisfying the Law & the Law-giver , for what we were owing , and were not able to pay : Nor can we so restrict it , as he doth : Let us therefore see his grounds . His first ground is this . We are not to esteem Christ to be our Righteousness , in any thing , but in that only , wherein God hath purposed , & according to his purpose ordained , & according to his ordinance set forth Christ to be our Righteousness & Propitiation . For the purpose of God , he citeth Col. 1 : 19 , 20. for the Ordinance 1. Pet. 1 : 18 , 19 , 20. For his setting forth Rom. 3 : 25. Ans. We are not to esteem Christ to be our Righteousness in any thing , but in that only where in the Scriptures hold him forth to be so : And in that , wherein the Scripture holdeth him forth to be so , God purposed , ordained & set him forth to be so : But we must not restrict the whole Seripture to these three or four places cited : If the Scriptures elsewhere pointe forth Christ to be our Righteousness in other acts , than in his death , all this argueing is to no purpose . Sure the Scriptures speak of his sufferings in soul , & of his being made a curse for us , & of his being obedient even to the death , of his being made under the Law to redeem them , that were under the Law : And that what the Law could not do , in that it was weak through the flesh , God , sending his own Son in the likeness of sinful flesh , & for sin condemned sin in the flesh , that the Righteousness of the Law might be fulfilled in us . See Phil. 2 : 7 , 8. Gal. 4 : 4. Rom. 8 : 3 , 4. ( 2 ) There is nothing in these texts exclusive of Christ's obedience : And it is loose argueing to say , Christ's death only is mentioned in three or foure places of Scripture . Ergo nothing else is mentioned , or to be understood , any where else : the particle Only is not here to be found , neither expresly , nor tacitely . ( 3 ) Beside that in all these passages , there is not one word of a Righteousness , no expression , signifying the matter of imputed Righteousness to consist therein ; or that Christ was our Righteousness , upon the account thereof : Nay , neither here , nor no-where finde we Christ called our Righteousness , because he died for us . Nor doth the Apostle attribute our Righteousness unto his blood only Rom. 5 : 9. Ephes. 1 : 7. Col. 1 : 14. No such thing appeareth there . Neither Pardon , nor Justification , which only are there spoken of , are a Righteousness , or our Righteousness , but the consequences , fruites or effects thereof . His argueing , That without shedding of bloud , there is no remission , & from Heb. 6. & 10. That Christ dieth no more . Therefore Christ is appointed our Righteousness & peace , in nothing , but in his death & bloud of his crosse , is most loose , & can only conclude against those ( if there be any such , that say , By Christ's obedience active only , & not at all by his death & sufferings have we peace & remission of sins . We willingly grant , that without shedding of bloud there is no remission ; But this saith not , that shedding of bloud alone is all our Righteousness . We conjoine both his active & his passive obedience , & so we take in his whole Mediatory work , which maketh up his compleat Surety-Righteousness : and say that this must be imputed to us , in order to our Justification , Peace , Pardon & Acceptance . He ▪ argueth next from Adam , as the Type Rom. 5. & sayeth , that this Type teacheth us foure things . 1. That our Righteousness should proceed from one man Iesus Christ. 2. That our Righteousness should consist in the obedience of that one man. 3. That our Righteousness should consist in one obedience only of that one man. 4. That our Righteousness should consist in the only one obedience of that one man , once only performed . Ans. ( 1 ) If our Righteousness consist in the obedience of Christ , & that in opposition to Adam's disobedience to the Law ; then it must not consist in his sufferings alone ; for sufferings , as such , are no obedience to the Law : And further Christ's obedience is called his Righteousness Rom. 5 : 18. but suffering & dying is no Righteousness . ( 2 ) There is no ground to assert either of the two last , much less both : for though Adam's act of disobedience was one , and that done at once ; Yet it will not follow that therein he was a Typ of Christ ; or that therefore Christ's obedience must be one act only , & that performed at one time only : for Paul hinteth no such comparison , and we must not make typical similitudes without warrand . And againe , one act of disobedience , once committed , is a violation of the Law , & enough to constitute one unrighteous ; but one act of obedience , howbeit frequently performed , far less once only performed , cannot be a compleet Righteousness , which requireth conformity to the whole Law , in all points , & that all the dayes of our life . Wherefore Christ's obedience , being a Righteousness ( which consisteth in full conformity to the Law ) must be perfect , & correspond with the whole Law , & cannot be one only act , once only performed ; & that such an act too , is no formal act of obedience to the Law at all . His Second ground is taken from the signes & seals of the Righteousness , which is by faith , that is Baptisme & the Lord's supper , & tels us , that they signifie & represent to us , what is the Righteousness it self , whereby we are justified , & seale & confirme unto us , that that Righteousness is ours . Ans. I should rather think , that they represent & exhibite whole Christ , & seal to beleevers , or the worthy receivers their interest in Him , & Right to Him , and to all his Spiritual benefites . And though these Sacraments , do in a more special manner , represent Christ , as suffering , or as dying ; Yet it is no good consequence hence to inferre , that his dying alone & shedding his blood is our Righteousness ; for his death is principally & specially there held forth , as being the last & compleeting act of his Mediatory obedience , in his state of humiliation , unto which all his former acts of obedience had a special respect ; & in which they did all ultimatly terminate . And by what reason , will it be proved , that nothing done or suffered by Christ , can be any part or portion of our Righteousness in him , but what is distinctly & expressly represented & pointed forth by these seales ; What shall then become of his soul sufferings in the Garden , & on the Crosse ? these were not his bloud , nor his broken body : & therefore , according to him , make no part of our Righteousness in Christ. But we dar not say this . His Third ground is from Heb. 10 : 5 , 6 , 7. &c. cited out of Psal. 40. And thus he argueth . The obedience of Christ , in the matter of our Righteousness , is of no larger extent , than is the will of God , which he did obey & by which we are sanctified . But this is restrained only to the offering of Christ. Ans. The minor is here denied , there being no such restraint made , as is alleiged : for he came to do all the will of God & therefore was baptised , that he might fulfill all Righteousness : It was not se●ving to the Apostles scope , to mentione any other act of obedience , than his offering up of himself ; but his mentioning no other there , will not exclude all , mentioned elsewhere : Sure , the Adversarie will not exclude the promptitude & readiness of mind , that Christ had unto the offering up of himself , long before the appointed time , as being no part of that obedience , that he performed ; It cannot then be said , that by his once offering up of himself , at the last , alone , we are sanctified , & by nothing going before in conjunction with this . But he tels us , that our Iustification , Reconciliation , &c. are ever attributed unto the bloud , death & Crosse of Christ. Ans. Never exclusively as to his preceeding obedience : Yea we are to be saved by his life Rom. 5 : 10. & justification is upon Christ's Righteousness vers . 18. And all this will as well conclude for the exclusion of his foregoing obedience from being requisite in Christ ( as he said above ) to the end he may be Righteousness to us , as for excluding of it from being any part of our Righteousness : as also the next thing he saith , concerning Paul's respecting in his preaching only the crosse of Christ : for the Apostle is not there speaking meerly of the matter of our Righteousness , but of the Gospel way of Salvation , through a crucified Mediator , which the wisdom of this world despised ; And to this , sure , our Author will willingly acknowledge that more belongeth , than his death abstractivly considered . His fourth ground is from Heb. 10 : 18. whence it followeth , saith he , that i● nothing , which is in Christ himself , before his death , consisteth the remission of our sins , & so consequently our righteousness . Ans. We willingly grant , that in nothing , that Christ did before his death , considered abstractly from his death , and separatly by it self , did remission of sins consist , or to speak more properly , was satisfaction made , in order to remission ; Yet hence it will not follow , that all his preceeding obedience was no part of his Righteousness , or of that , whereof we are made partakers in him ; more than it will follow , that it was not requisite in him , to the end , he might become Righteousness to us : If any said ( as he seemeth to alleige ) that all our iniquities both original & actual were pardoned in his preceeding actual obedience , ( which I shall be loath to say , nor know I who speaketh so ) then his argueing were good , that then Christ should be made to dye without a cause . If any say , ( as he insinuateth also pag. 104. ) that Christ was offered only to remove the punishment of our sin , and not the sin , or guilt thereof , I shall not approve of it . Yet I cannot assent to what he saith . Ibid. That the very offering of Christ for sin , secludes all things preceeding whatsoever , from all vertue or efficacy of removing iniquity ; for then it should seclude his soul sufferings , which , sure , were no small part of the Satisfaction made by him for sin . Neither will it hence follow , that all his foregoing acts of obedience made no integral part of that Surety-Righteousness , which he undertook to performe . He citeth for his first ground 1. Ioh. 1 : 7. To which we say , That it is true , the bloud of Jesus Christ cleanseth from all sin , because it was the bloud of him , who had fulfilled all Righteousness , & in his death had compleeted that Satisfaction he undertook to do : He tels us againe pag. 105. from Rom. 4. That unto eternal blessedness it is sufficient to have remission of sins . But he remembereth not , that all such as have remission of sins , there , have Righteousness also imputed without works : & we deny , that Righteousness consisteth , in remission of sins alone : But in all this , he is disputing only against such , who say , that remission of sins is had by the imputation of Christ's actual obedience , & by his death , freedome from punishment is obtained ; & with such , I have nothing to do . To what he here addeth of the difference betwixt an innocent man , & a just man , enough hath been said already elsewhere . His sixt & last ground pag. 108. is builded upon the Law of the Priesthood , which saith he , was ordained of God , for this end to make expiation of our sins , & to bring us unto God , which two were shadowed in two actions , in the day of Expiation viz. in offering sacrifice &c. & in carrylng the names of the tribes , ingraven in the stones on his shoulder & brest plate . And this is so far from making against us , that it consirmeth rather our opinion : for that carrying of the names of the Tribes , on the Ephod , which was upon the other holy garments , together with that plate of pure gold , that was upon the mitre , on the forefront having engraven upon it HOLINESS TO THE LORD Exod. 28. was sufficient to typifie & hold forth Christ's holy obedience & Righteousnest , & could not typifie his death & sacrifice . And without a Righteousness , there is no coming or approaching unto God , & this Righteousness is some other thing , than meer remission of sins . His argueing from the Priests first entry on their office at 30. Yeers of age , & Christ's doing the like Luk. 3 : 21. to inferre , that no action performed by Christ before that time , can be accounted the action of expiation of sin , or of reconciliation of us to God , is most vaine ; for ( 1 ) we make no limitation or restriction of his expiatory work to what he did before he was 30 yeers of age . ( 2 ) This will make against himself , & nothing for limiting & restricking all to his last act of death . Therefore he addeth . That no action done after by Christ , can be accounted a Priestly action of expiation except only the offering of himself , & entering with his own blood into the heavens for us . But then ( 1 ) what will he do with his prayer & intercession before his death , specially Ioh. 17 ? ( 2 ) There was more than expiation of sins requisite to bring us unto God ; Therefore the High Priest was to carry that memorial on the front of his Mitre . The learned Wendeline , in his Great Systeme of Theology lib. 1. c. 25. Thes. 7. pag. 1116. &c. disputeth against the imputation of the Active obedience of Christ together with the Passive , making it only a Condition requisite in the Mediator , so as without it , he could not be our Mediator , & merite any thing to us , by his death : So that in his judgment , Christ's active obedience , whereby his obedience to the Law of God is understood , & that no doubt , moral , Ceremonial & Judicial , did only contribute to qualify him , to be a fit Mediator , which it seemeth then , according to him , he was not by his hypostatical union ; & to put a value upon his passive obedience , ( by which he understands his suffering & dying , so undergoing the Curse of the Law , & paying the penalty in our room ) which his being God did not , as it would seem , sufficiently doe : And thus all his acts of obedience , while under the Law , & in the state of humiliation , howbeit in all he may be conceived as a sufferer , are excluded from being any part of the Satisfaction , he was to make unto justice , & to the Law-giver , for us & in our room , or any part of that Righteousness , which is imputed to us , in order to Justification . He first proposeth his Arguments & Vindicateth them , & then proposeth , some , used for the contrary opinion , adding his Answers . His 1. Arg. is , Christ , as man , was bound to give active obedience to the Law , for himself ; every Creature is bound to obey his Creator . Therefore it is not imputed unto us . Ans. The Antecedent is denied ; neither doth the proof adduced confirme it ; for the humane Nature of Christ , now in the state of glory , is & will be a creature for ever ; Yea the consirmed angels , & Saints made perfect are Creatures , yet not subject to any Law as Viatores , but as Comprehensores ; such was not the obedience of Christ , while in the flesh . He was obedient , as a Viator , but in respect of himself , he cannot be looked upon as a meer Viator , his Humane Nature being personally united unto the divine , & subsisting therein , in respect whereof he became heir of all things , & Lord of life ; & therefore stood in no need of working out a life of obedience for a crown to himself : wherefore , what he did as a Viator was for us , for whom he subjected himself , & became obedient , even to the death : And moreover all his acts of obedience were not the acts of obedience of a meer creature , out of one who was God-man ; for his humane Nature did not subsist of it self , and so did not of it self as a nature not subsisting , performe acts of obedience , but in the Godhead , & performed acts of obedience , as so subsisting . We have said enough to this at several occasions before . It was Answered Christ was made man , not for himself , but for us ; Therefore he obeyed not for himself , but for us , that is , in our place . He Replyeth . 1. The Anteced . is ambiguous : If you say Christ was made man for us , that is , for our good , it is granted , if for us , that is in our room , it is denied : for what Christ was made , in our place , that we are not bound to do & to be , as he was made a curse for us , that we might not be an eternal curse . But Christ by his Incarnation did not obtaine , that we should no more be men , or be bound to do things congruous to humane Nature . Ans. We grant that he was made man for us , not in our room , but for our good : Yet do hence gather , that he being made man for our good , to the end he might come under the Law , both as to its duty , & as to its curse , under both which we were lying , what he did , as well as what he suffered , while in that Condition , in order to the ends of his being made man , for our good , was in our room & stead ; because this was our debt & he became man for our good , that in our stead , he might pay our debt . The reply is not grounded upon that word alone , he was made of a woman , but on that , with what followeth . Made of a woman , made under the Law. And if it would have necessarily followed , from his being made of a woman , that he would have been under the Law for himself ; to what purpose was this added , made under the Law ? And yet we see the maine emphasis lyeth here , because of what is added to redeem them , that were under the Law. And why did the same Apostle Phil. 2 : 7 , 8. after he had said , that he took upon him , the forme of a servant , & was made in the likeness of men , & found in Fashion , as a man , tell us moreover , that he humbled himself , & became obedient unto death , seing this did necessarily follow his being man , & that for himself ? And may it not hence be inferred , that the exaltation afterward mentioned vers . 8 , 9. was given to him , not as Mediator , but for himself , as an humble , obedient man ? He R●plieth 2. denying the Conseq . for ( saith he ) albert Christ was made man , not for his own , but for our good ; Yet after he was made man , he was a man by himself , & therefore subject to the Law by himself , & for himself , as man● as after he assumed a body subject to corruption of itself , he stood in need for himself , of meat , drink , rest &c. As it was not necessary for man to be created , so nor for the Word to be incarnate , & to assume the forme of a servant , but only upon supposition . Yet as man , being created , is necessarily subject to the Law of his Creator ; So the Word being made man , is , as man , necessarily subject to the Law of God. Ans. ( 1 ) Christ , being made man , for our good , & particularly for this end , that he might come under the Law , & pay our debt , he was not subject to the Law for himself . ( 2 ) Though he was true man , having mans Nature , yet he was not made man , as other men are ; for his humane Nature had no subsistence of its own , as other men have ; & therefore could not for it self be subject to the Law , as other men are . ( 3 ) How or what way Christ's body was subject to corruption , of it self , we need not here debate ; it is sufficient , to note , that our question here is about moral actions as such , the performance of which was a part of our debt . ( 4 ) What is added , is but a repetion of what is denied , to wit that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , becoming man , did become , upon that account , necessarily subject to the Law for himself . His 2. Arg. is . If Christ did performe active obedience , in our room , so as it might be imputed to us unto Righteousness , then we should be no longer obliged to performe active obedience to the Law. The reason of this , he taketh from the like , saying ; as we are not obliged to undergo eternal death , because Christ hath sustained that , in our room . Ans. To this enough hath been said elsewhere : I shall only here say , That it will no more hence follow , than from the Satisfaction of Christ ( whatever Socinians alleige ) that we are loosed from all obedience to the Law ; but only that we are loosed from that obedience , which was required , under the Old Covenant of works , to wit , to perfecte obedience , & thereby obtaine the prize , as our reward of debt ; and faile in the least , & lose all , which were the Conditions of the Old Covenant ; and as to this we deny the minor . He replieth by denying , what is now in question , to wit , That Christ performed active obedience , in our room , to procure eternal life to us , affirming that he was bound to do it for himself , & so did merite nothing to ut thereby . Ans. This is but , what was said above ; & hence it is cleare , that , in his judgment , Christ wrought for the crown of glory to himself , & did merite it to himself : & so had no Right thereto before , by vertue of his hypostatical union , let be possession , albeit all the Angels were to worshipe him , & his throne was for ever & ever Heb. 1 : 6 , 8. He addeth . If notwithstanding of Christ's active satisfaction , we be obliged to satisfie actively ; so , notwithstanding of his passive satisfaction we should be bound to satisfie passively , that is suffer eternal death . Ans. All the obedience now required , is no satisfaction to the Old Covenant-Conditions : Christ hath satisfied that , and left no part thereof for us to do ; And therefore it will not follow , that we are bound to suffer eternal death , or any part of the Curse , as such . To that answere , that some gave , that by Christ's active obedience we have this advantage , that we are more obliged unto rigide & exact obedience . He replieth . That then we should not sin by short-coming , or negligence . Ans. But by that rigide & exact obedience , is not meaned full conformitie unto the Law ; but such a conformitie , as was the Condition of the Old Covenant , as is said ; that is , we are now freed from obtaining the crown , or right thereto by perfect conformity ( which to us is impossible ) & from loseing of the crown upon the least escape or failing . All obedience runneth now in another channel , though the commands & the Law , as a Law & rule of walk , remaine the same . His 3. Arg. is . The Scripture every where , speaking of our justification & pardon , mentioneth Christ's passive , & not his active obedience . As Esai . 53 : 5 , 6. Rom. 3 : 24 , 25. & 5 : 9. Gal. 3 : 13. 1. Ioh. 1 : 7. Ans. It is denied , that the Scripture doth every where mentione only Christ's passive obedience , and the contrary hath been frequently showne . And as to the places mentioned , none of them containe any exclusive particle , or hinte the exclusion of his active obedience : And our Adversaries themselves must understand these & the like passages , Synecdochically , otherwayes they shall exclude Christ's soul sufferings , as well , as his active obedience , & restrick all to his death & bloud shed on the crosse ; which yet they will not do . Now followeth his answere to some Arguments for the contrary Arg. 1. Two things are required unto our Salvation , delivery from death , & the gift of life ; that is had by expiation of sin by his suffering , this by the donation of Righteousness , or imputation of his active obedience . He answereth . The passive obedience of Christ both expiateth sin , & giveth life , his death giveth life 1. Pet. 2 : 24 , & 3 : 18. Ans. True , but the reason is , because it was the death of one , who had fulfilled all Righteousness : we need not speak of his obedience & of his sufferings , so distinctly , as to ascribe to each severally , these several effects ; It is better , I judge , to take both conjunctly , as one compleet Righteousness , for us , & one meritorious cause of all the benefites procured thereby . Arg. 3. ( for the Arg. 2. I passe , as judging it not cogent . ) The actual disobedience of Adam made us sinners . He answereth . If by actual obedience of Christ , in the Conseq . his active obedience be understood ( for his passive may also be called actual , in that actually & not potentially only he suffered ) & that imputed to us , the consequens is denied : for Christ's passive obedience imputed hath restored unto us what we lost by Adam's disobedience . Ans. But thus the comparison , that Paul maketh Rom. 5. betwixt Adam's disobedience & Christ's obedience is taken away : He opposeth the Righteousness of Christ to the offence of Adam : now Christ's death & suffering is no where called his Righteousness : So he opposeth obedience to disobedience , & therefore , as the disobedience was the violation of the Law , obedience must be the keeping of the Law. Christ's death imputed is no Righteousness answering the commands of the Law ; and therefore , though it did merite the recovery of what we lost in Adam , being the death of one , that fulfilled all Righteousness ; Yet considered abstractly , by it self without his active obedience , it cannot be our formal Righteousness , with which we must be covered & as having which we must be considered , when justified of God , who pronunceth none Righseous , but such as are Righteous indeed . Arg. 4. With Christ's active obedience , his passive was conjoined . He ans . Denying the conseq . that therefore the one cannot be imputed without the other : for things conjunct can be distinguished ; & as the one can be known , so also imputed without the other . Ans. But they are so conjoined , as being integral parts of one compleat Surety-Righteousness & Satisfaction for our debt ; & therefore belong to his Estate of humiliation ; during which in all his obedience there was suffering , for a part of his subjection was , that he was made under the Law , even under the commanding power thereof ; because otherwayes , being God & Man in one person , he was not subject to the Law , as a Viator , in reference to himself . So in all his sufferings , there was obedience . And what is thus inseparably conjoined , we ought not to separate , especially seing our case & necessity calleth for the imputation of both . Arg. 5. If only Christ's passive obedience were imputed , then only the halfe of Christ should be given unto us ; contrary to Esai , 9 : 6. He Ans. denying the Conseq . because it is one thing to be given to us , & another thing to be imputed , even Christ's humanity & deity is given unto us . Ans. But Christ was so given , as that all he did & suffered , as such a given & publick person & which our case called for , was to be made over to us , in order to our receiving the grand benefites of pardon & life : Now it was necessary for us , to have a Righteousness , consisting in perfect obedience to the Law , because of that Constitution , Do this & live , & Suffering , as such , is no obedience to the Law. He addeth . Their opinion is hard , who deny that Christ's passive obedience is imputed to us unto Righteousness , & that it is the cause of the reward , or of life eternal . How could Christ's blood purge us from all sin , if it were not the Cause of our Righteousness ? how should he give his flesh for the life of the world , if life were not restored to us thereby ; ho● should we be healed by his stripes , if we were not sanctified by him ? how should Christ's death be our life , if we gote not life thereby ? betwixt freedone from the Curse of the Law , & right to the everlasting inherita●ce , there is no middle state . Ans. ( 1 ) We deny only , that Christ's passive obedience alone is imputed to us , unto Righteousness ; for alone considered , being only the paying of the penalty , it is not the Righteousness required in the Law. ( 2 ) The paying of a penalty , though it may deliver from punishment ; yet cannot procure a right to the reward , promised to keeping of the Law ; as is manifest ; & therefore Christ's passive obedience , considered alone , cannot procure a right to that reward of life , that was promised to the fulfilling of the Law by obedience . ( 3 ) Christ's blood , being the blood of one , that fulfilled also the Law ; and conjunct with that obedience , both purgeth from sin , & meriteth life : And so we say of the rest following ; only I cannot see how pertinently , in the last , sanctification is mentioned ; for we are speaking of right to life eternal . ( 4 ) It is true , as to us now , there is no midd'le state , betwixt freedom from the Curse of the Law , & Right to the Inheritance ● because Christ's whole obedience both active & passive is imputed , as a compleat Satisfaction & Righteousness , whereby we come to obtaine both a freedome from the Curse , & a right to the Inheritance : But in Adam before he fell , there was a middle state , for so long as he stood , he was free of the Curse , & yet was to finish his course of obedience , in order to obtaining the right to the promised reward ; unless it be said , that no more was promised , than the continuance of what he possessed . It was excpted , That the Law is not fulfilled by suffering the punishment : for the Law & the command is one ; but punishment fulfilleth not the commandement , it only satisfieth the threatning . Therefore the suffering of the punishment can not be the cause of the reward . He ans . by denying the Antec . & saying , that by suffering of the punishment the Law is fulfilled by the Mediator , partly formally , in that he suffered the punishment due to us by the Law , partly efficiently , in that by his sufferings he not only took away the Curse , but acquired a holiness to us , & with holiness , life eternal . Ans. This answere is no way satisfying ; for suffering of the punishment , as such , is no obedience to the Law ; and of the fulfilling of the Law by obedience to the commands thereof , did the Exception only speak , no man will say , that such as are now suffering the punishment in hell , are any way fulfilling the Law. Neither is that holiness , procured by Christ's death , any fulfilling of the Law , according to the Old Covenant ; & such a fulfilling is required , in order to the obtaining of a right to the reward of life , promised in that Covenant . He answereth againe , that when the threatning of the Law is satisfied , that is done , which the Law commandeth to be done ; & so in part the Law is fulfilled . Ans. Suffering as such is no commanded thing , & the Law constituting a penalty , maketh only suffering to be due , but doth not enjoine any suffering : So that though the Law be satisfied with a Satisfaction laid down by another , so far as that the other is not to suffer ; Yet by this paying of the penalty , the Lawes commands are not fulfilled , in whole , nor in part ; And the Law , as to the commands , must be fulfilled , ere a right to the reward , promised to obedience● , be obtained . Arg. 6. is taken , from passages of Scripture , mentioning the active obedience of Christ , such as Dan. 9 : 24. Ier. 23 : 6. 1. Cor. 1 : 30. Rom. 5 : 19. Phil. 2 : 8. He Ans. 1. That these places do not prove , that Christ's active obedience is imputed , so as by it we are accounted observers of the Law. Ans. These passages sufficiently prove , that his active obedience belongeth to that Righteousness & Satisfaction , which is imputed unto us ; & the fruites of the Righteousness of Christ , imputed , are here as well ascribed to his active , as to his passive obedience : of the places in particular , we have said enough elsewhere : our disput here is not about imputation , but about that which is imputed , or that , which is reckoned to us , as our Righteousness , & this , we say , cannot be pure suffering of the penalty ; for that , as such , is no Righteousness nor no where is it so called . He Ans. 2. That it only followeth , that the reforming of our corrupt nature could not be had from Christ & by Christ , without his active obedience . Ans. The same may as well be said of the passive obedience ; & so the cause shall be yeelded unto the Socinians : But the matter is clear . That Christ is our compleat Righteousness , not effectivly : for he worketh no compleat legal Righteousness in us , that is a Righteousness according , as was required in the Old Covenant : And beside the expiation of sin , he brought in a Righteousness , which is called everlasting Dan. 9 : 24. which can not be understood of our imperfect sanctification . And beside that he is our Sanctification , he is our Righteousness 1. Cor. 1 : 30. & therefore must be our Righteousness another way , than by working it in us ; for so is he our Sanctification . And Rom. 5. our justification & life is directly ascribed to his Obedience & Righteousness . To that Phil. 2 : 8. he saith . The meaning is , that Christ from his birth to his death , did so accommodate himself to his Fathers will , that he suffered all most patiently , that was to suffer , even the cursed death of the crosse . Ans. It was a suffering of what he was to suffer , even to come under the Law , for that was a part of his humiliation ; & the text saith , he humbled himself , & became obedient ; and there is no ground to restrick the word Obedient , to his suffering only . Arg. 7. Christ was made under the Law for us Gal. 4 : 4 , 5. He Ans. He was made under the Law for our good , that he might be a fit Mediator . Ans. Why may not we as well admit the same sense of Christ's being said to be made a curse for us , to wit , that it was only for our good ; and so give up the Cause to the Socinians ? Then it seemeth all the Hypostatical union , & his having the Spirit , without measure , was not sufficient to make him a fit Redeemer for us . Nor was he a fit Mediator , untill he had finished his whole course of obedience . And yet he was borne a Saviour Luk. 2 : 11. And was the Lord's Christ vers . 26. & Salvation vers . 50. Arg. 8. We are made acceptable unto God in the beloved , Christ , Ephes . 1 : 6. He Ans. We are acceptable to God by inherent obedience , which Christ hath purchased by his sufferings . Ans. But the Text is to be understood of a being made acceptable , in order to our obtaining the redemption , mentioned vers . 7. that is , the forgiveness of sins ; & so cannot be meaned of that acceptation , which is upon our inherent holiness , which followeth our Justification & Pardon . Arg. 9. Christ hath purchased his Church , that he might present it to himself a glorious Church , not having spot or wrinkle Ephes. 5 : 27. He Ans. That Christ did purchase by his death the churches inherent Righteousness . Ans. This is granted . But not withstanding ▪ the expressions here used , & in the foregoing verse , will hold forth a full cleansing , not only from the staine & power of sin , in Sanctification ; but also from the guilt of sin in justification , the Church must be presented without spot , or wrinkle , or any such thing , & cleansed with the washing of water , & holy & without blemish : Now in order to justification , the sinner must be clothed with a compleat Righteousness . Arg. 10. Beleevers are found in Christ , having a Righteousness Phil. 3 : 9. How forceable this place proveth our point , hath been shown elsewhere . He Ans. The Righteous●ess of Faith is twofold , one is imputed & apprehended by Faith , which is Christ's passive obedience ; the other is inherent , which is also by Faith. Ans. But Paul here layeth by all his inherent Righteousness , which was his own , & was according to the Law ; & only betaketh himself , to that Righteousness , which is of God by Faith : & this is not to be restricked to Christ's sufferings only ; for these , as such are not a Righteousness , as hath been oft said , & the contrary hath never yet been proved , though it be the maine ground of all . Arg. 11. We are perfect & compleat in Christ Col. 2 : 10. He Ans. Christ maketh us perfect in justifying , sanctifying & glorifying us , by the imputation ef his passive obedience only . Ans. This is but to assert the thing , that is a disproving : we say , we cannot be justified , without the imputation of a compleat Righteousness , because in justification we receive a right to life , & this cannot be had , according to the Constitution of God , do this & live , till the Law be satisfied by obedience , & because we could not do it , we must have it in & from Christ , in whom we are compleat , & have all , we need . Arg. 12. Christ hath delivered us from all our debt , both of yeelding perfect obedience , & of suffering for disobedience Col. 2 : 14. He Ans. He denyeth this , & sayeth ; Christ hath not delivered us from giving perfect obedience , for we remaine obliged thereunto , & wherein we come short it is pardoned for his satisfaction imputed to us , & it is piece & piece made up by begun holiness , which hereafter shall be perfected . Ans. This looseth not the force of the argument ; for though we be obliged to keep the Law in all points , yet we are not under that obligation , by vertue of the Old Covenant , so that the least breach should frustrate us of heaven , & so as the reward should be of debt , and of this obligation the Argument is to be understood : Now because , by vertue of this Covenant , which must be satisfied , we cannot partake of the prize , because it is violated , therefore , it must be satisfied by the perfect obedience of another , of our Surety , which must be imputed unto us , in order to life ; for all our begun sanctification will not avail us ; & Christ's satisfying by his suffering , according to that , that day thou eats , thou shalt die , doth not withall satisfie that other part of the Law , do this & live . Arg. 13. We must not only not be unjust , but we must be just , if we would have life eternal . Therefore Christ's Righteousness must be imputed , as well as his death . He Ans. denying the Conseq . And saith . We are freed from the Curse of the Law by Iustification , whereby the Passive Righteousness of Christ is imputed to us : Purity is begun in us in Sanctification . Ans. By justification we have no Righteousness imputed to us , for we must be Righteous , before we be justified ; & therefore must have a Righteousness imputed before . ( 2 ) Our begun Sanctification , is no purchase of the reward of life ( 3 ) delivery from the Curse , is but a freeing us from punishment , or from the guilt of punishment , but this is nothing but a being not unjust , as Adam was before he fell ; It is not a being positivly just , in order to the reward ; for to this is required compleat obedience to the Law , & that unto the end , in which respect Adam was never just , having never finished his course of obedience , that he might have had a right unto the reward promised , I mean in himself . CHAP. X. The Fathers give Countenance to the Doctrine of Imputation ; and some Papists approve it . THat it may not be thought , that the Doctrine of the Imputation of the Righteousness of Christ , is a new up-start opinion , I shall here set down some of their Testimonies unto this truth ▪ Iustin. Martyr . Epist. ad Diognet . p. 386. Quid enim aliud peccata nostra potuit tegere , quam ejus justitia ? in quo alio nos iniqui & impii pro justis haberi possumus , quam in solo Dei filio ? O dulcem permutationem ! o impervestigabile artificium ! O beneficia expectationem omnem superentia ! ut iniquitas quidem multorum in justo uno abscondatur ; justitia autem unius faciat , ut multi injusti pro justis habeantur . i. e. for what else could cover out sins , but his ( i. e. Christ's ) Righteousness ? in whom else , could we , who are naked & ungodly , be accounted for Righteous persons ? than only in the Son of God ? O sweet permutation ! O unsearchable Contrivance ! O benefites exceeding all expectation ! that the iniquity of many should be hid in one just one , & the Righteousness of one should make many , who are unrighteous , be accounted Righteous . Againe in lib. de Expositione fidei . Filius Dei , quatenus homo , vitam ab crimine remotam traduxit ; mortemque voluntariam pertulit ; per exactam & accuratam Conversationem , peccatum obliterans , & per mortem indebitam debitum delens . i. e. The Son of God , as Man , led a life free of all fault , and suffered a voluntary death ; obliterating sin by his exact & accurat Conversation , & deleting the debt by an undue death . Irenaeus Adv Haeres . c. 15. Dominus in Amicitiam nos reduxit per suam in●arnationem , mediator De● & hominum factus , propitians quidem pro nobis Patrem , in quem peccaveramus , & nostram inobedientiam Consolatus : nobis autem donans eam , quae est ad Factorem nostrum , Conversationem & Subjectionem . i. e. The Lord brought us into friend shipe by his Incarnation , being made a Mediator betwixt God & Man , Propitiating the Father for us , against whom we sinned & comforting us over our disobedience : but freely giving us that Conversation & Subjection , which is to our Maker . Athanasius Tom. 2. p. 270. Necessarium est , maximeque necessarium , ●re●dere Scripturis Sanctis , confiteri ex nostro genere primitias , celebrare singularem● assumentis in genus humanum amorem , obstu pescere magnâ oeconomiae atque dispo sitionis miraculum , non timere execrationem legis ( Christus enim nos a maledictione legis liberavit ) impletionem legis a primitiis factam toti massae asscribere ( imputare , in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. It is necessary , yea most necessary , to beleeve the holy Scriptures , to confesse the first fruits ( i. e. Christ ) of our kind , to celebrat that singular love of him that assumed ( viz. Mans Nature ) unto mankind ; to be astonished at that miracle of the great Oeconomie & disposition ; not to feare the Curse of the Law ( for Christ hath delivered us from the Curse of the Law ) ascribe or impute the fulfilling of the Law , done by the first fruits , unto the whole masse . The same Author de Incarn . Verbi contra Samosat . Tom. 1. p. 461. Impossibile est puritatem & innoeentiam in humana natura exhiberi , nisi Deus credatur in carne esse , qui justitiam omni peccato liberam in mundum introduxit , cujus quia participes redditi sumus , vivemus & salvabimur . Illud enim non est justus in terra , qui bonum faciat , & non peccet , in commune , ad omnes homines pertinet , unde ex coelo descendit , qui immaculatam ex se justitiam daturus erat . i. e. It is impossible that purity & innocency shall be exhibited in mans nature , unless we beleeve , that God is in the flesh , who hath brought into the world a Righteousness free of all sin , of which because we are made partakers , we shall live & be saved : for that there is not a just man upon earth , who doth good & sinneth not , doth appertaine to all men in common , wherefore he descended from heaven , who was to give a pure Righteousness of himself . Chrysost. When a Cavilling jew shall object , how can the world be saved by the Rectitude , or Obedience of one Christ ? Answere him againe , by asking , how came the world to be condemned by the disobedience of one Adam ? Greg. Nyssen . Orat. 2. iu Cantic . Christus in se transtatis peccatorum meorum sordibus , puritatem suam mecum communicavit ; meque pulchritudinis ejus , quae in ipso est , participem fecit . i. e. Christ having translated the filth of my fins upon himself , did communicat unto me his own purity , & made me a partaker of that beauty , which is in him . By these we may see , that even before Augustins dayes , this Truth was asserted , though Mr. Baxter , in his book against D. Tully Ch. 1. § 3. intimate the contrary . Cyrillus Alexandr . in Ioan. lib. 11. c. 25. Quemadmodum praevaricatione primihominis , ut in primitiis generis nostri , morti addicti sumus : eodem modo per obedient●am & justitiam Christi , in 〈◊〉 seipsum legi subjec● quamvis legis Author esset , benedictio atque vivificatio , quae per Spiritum est , ad totam nostram penetravit naturam . i. e. As by the transgression of the first man , as in the first fruits of our kind , we are adjudged unto death ; so the same way by the Obedience & Righteousness of Christ , in as much as he subjected himself to the Law , though he was the Author of the Law , the blessing & Vivification , which is by the Spirit , did reach to our whole Nature . Leo Epist. 72. ad Iuvenalem . Ut autem repararet omnium vitam , recepit omnium causam , & vim veteris chirographi pro omnibus solvendo vacuavit : ut sicut per unius reatum omnes facti f●erant peccatores , ita per unius innocentiam , omnes fierent innocentes , inde in homines manante justitia , ubi est humana suscepta Natura . i. e. But that he might repaire the life of all , he undertook the cause of all , & paying for all made void the force of the Old obligation , to the end that as by one mans guilt all were made sinners , so by one mans innocency , all might become innocent ; Righteousness coming unto men thence , where the humane Nature is taken on . August . ad Laurent . Cap. 41. Ipse peccatum , ut nos justitia ; nec nostra , sed Dei sumus : nee in nobis , sed in ipso ; sicut ipse peccatum , non suum , sed nostrum , nec in se , sed in nobis constitutum , similitudine peccati , in qua crucifixus est , demonstravit . i. e. He was sin as we were Righteousness , not our own , but of God , not in ourselves but in him : as he did demonstrat himself to be sin , not his own , but ours ; not in himself , but in us , by the similitude of sinfull flesh , in which he was crucified . Idem in Psal. 30. Cone . 1. in tua justitia erue me & exime me , quia non invenisti in me justitiam meam , erue me in tua , hoc est illud , quod me eruit , quod me justificat , quod ex impio pium facit , quod ex iniquo justum . i. e. Deliver me in thy Righteousness . Because thou didst not finde my Righteousness in me , deliver me in thine ; that is it which delivereth me , which justifieth me , that maketh me of ungodly godly , & of unrighteous Righteous . Id. in Psal. 70. Erue me in justitia tua , non in mea , sed in tua ; si enim in mea , er● exillis , de quibus ille ait , ignorantes Dei justitiam , & suam volentes constituere , justitiae Dei non sunt subjecti . i. e. Deliver me in thy Righteousness . Not in mine , but in thine ; for if in mine , I should be of them , of whom he saith , being ignorant of God's Righteousness & willing to establish their own , they did not subject themselves unto the Righteousness of God. Id. Tom. 9. Tract . 3. in Ioan. Omnes qui ex Adamo cum peccato , peccatores , omnes qui per Christum justificati , justi ; non in se , sed in illo ; nam in se , si interroges , Adam sunt ; in illo si interroges , Christi sunt . i. e. All that are of Adam with sin are sinners , all who are justified by Christ , are Righteous ; not in themselves , but in him ; for if you ask , what they are in themselves , they are Adam's ; if you ask what they are in him , they are Christ's . Bernard . Serm. 61. in Cantic . Nunquid justitias meas ? Domine , memorabor justitiae tuae solius : Ipsa est enim & mea ; nempe factus es mihi tu justitia a Deo. Nunquid verendum , ne non una duobus sufficiat ? non est pallium breve , quod secundum Prophetam , non possit operireduos , justitia tua justitia in aeternum , & te pariter & me opertet larga & aeterna justiti● , & in me quidem operit multitudinem delictorum . i. e. Shall I make mention of my Righteousness ? Lord , I will make mention of thine only : for that is also mine , because thou art made of God unto me Righteousness . Is it to be feared that that one shall not serve two ? It is not a short cloak , that according to the Prophet , cannot cover two ; thy Righteousness is an everlasting Righteousness , & that large & eternal Righteousness shall cover both thee & me , & in me indeed it shall cover a multitude of sins . Id. Dom. 1. post Octav. Epiph. Serm. 1. Veruntamen , ut jam non sit quod causeris , O homo , contra inobedientiam Adae , datur tibi obedientia Christi , ut si gratis venundatus es , gratis & redimaris . i. e. But , that thou ô man , should not have whereof to complean , fore against the disobedience of Adam ( which he said before , was imputed ) the obedience of Christ is given unto thee , to the end , that if thou be sold for nothing , thou shalt also be redeemed for nothing . Idem Epist. 190. ad Innocent . Pont. Rom. Quid namque ex se agere poterat , ut semel amissam justitiam recuperaret homo , servus peccati , vinctus diaboli ? assignata est ei proinde aliena , qui carui● sua , & ipsa sic est . Venit Princeps mundi & in Salvatore non invenit quicquam , & cum nihilominus innocenti manus injecit , justissime quos tenebat amisit ; quando is qui morti nihil debebat , accepta mortis injuria , jure illum qui obnoxius erat & mortis debito & Diaboli solvit Dominio Qua enim justitia id secundo exigeretur ? homo siquidem qui debuit , homo qui solvit : nam si unus , inquit , pro omnibus mortuus est , ergo omnes mortui sunt , ut viz sa● factio unius omnibus imputetur , sicut omnium peccata unus ille portavit , nec alter jam inveniatur , qui forte fecit , alter qui satisfecit , quia Caput & Corpus unus est Christus . Satisfecit ergo Caput pro membris ; Christus pro Visceribus suis &c. quod si dixerit , Pater tuus addixit te , Respondeb● , sed Frater men's redemit me , cur non aliunde justitia , quia aliunde reatus ? alius qui peccatorem constituit , alius qui justificat a peccato ? alter in semine , alter in sanguine . An peccatum in semine peccatoris , & non justitia in sanguine Christi ? - non convenit filium portare iniquitatem patris , & fratern● fieri exortem justitiae . i. e. For what could man , a servant of sin & a bound slave of the devil , do of himself , to recover the Righteousness , which he had once lost ? Therefore another is assigned unto him , because he wanted his own , & the same is so . The Prince of the world came , & found nothing in the Saviour , & when notwithstanding he put hands on the Innocent , he lost those most justly , when he held ; when he , who owed nothing to death , having received the injurie of death , he did by right loose him , who was liable to the debt of death , & deliver him from the Dominion of Satan , for by what Right could he exact that the second time ? seing as it was man , who owed , so it was man , who payed : for if one , he saith , died for all , then are all dead , that , to wit , the Satisfaction of one , might be imputed to all , as that one did bear the sins of all ; Neither now is it found , that one did the wrong & another satisfied , for the Head & the body are one Christ : the Head therefore did satisfie for the members ; Christ for his own bowels . But if he shall say . Thy Father bound thee over ; I shall answer , but my Brother hath redeemed me , why should not Righteousness be from another ; as guilt was from another ▪ one who made man a sinner , & another who justifieth from sin ; the one in the seed , the other in blood . Was sin in the seed of a sinner ; & shall not Righteousness be in the bloud of Christ. It is not right , that the Son should bear the iniquity of the Father , & be defrauded of the Righteousness of his Brother . Idem Serm. ad Milites Templi c. 1. Qui peccati meritum tulit , suam nobis donando justitiam ; ipse meritis debitum solvit , & reddit vitam ; sic namque mortua morte , revertitur vita , quemadmodum ablato peccato redit justitia ; porro mors in Christi morte fugatur , & Christi nobis justitia imputatur &c. Qui nostram & induit carnem & subiit mortens , putas suam nobis negabit justitiam ? Voluntarie incarnatus , voluntarit passus , voluntarie crucifixus , solam à nobi● retinebit justitiam ; afterward ibid. Unus peccavit & omnes tenentur rei , & unius innocentia soli reputabitur uni ? Unius peccatum omnibus operatum est mortem , & unius justitia uni vi●am restituet ? Haud Dei justitia magis ad condemn●ndum , quam ad restaurandum valuit ? aut plus potutt Adam in malo , quàm Christus in bono ? Adae peccatum imputabitur mihi , & Christi justitia non pertinebit ad me ? i. e. He who took away the desert of sin , giving to us his Righteousness , the same by his merites , paid the debt , & restored life ; for if death be dead , life returneth ; even as sin being taken away , Righteousness returneth : Moreover death is banished away in Christ's death , and Christ Righteousness is imputed to us &c. He who took on our flesh , & underwent death , thinks thou , that he shall deny to us his Righteoysness ? He who willingly was incarnate , willingly suffered , willingly was crucified , shall he withold his Righteousness from us?-one man sinned & all are guilty , & shall the innocency of one be accounted only to one ? One mans sin hath wrought death unto all , & shall the Righteousness of one restore life only to one ? Shall God's Righteousness be more powerfull to condemne , than to restore ? Could Adam do more in sin , than Christ in good ? Shall Adam's sin be imputed unto me , & shall not Christ's Righteousness belong unto me ? Ambros. lib. 3. de Virginit . p. 100. Om●ia Iesus est nobis si volumus . Si vulnus curari defideras , Medicus est : Si febribus aestuas , sons est : Si gravaris iniquitate , justitia est : si auxilio indiges , virtus est : Si mortem times , vita est : si c●lum desideras , via est : si tenebras fugis , luxest : si cibum quaeris , alimentum est . i. e. Christ is all things to us , if we be willing , if thou desirest to have thy wound cured , he is the chyrurgen : if thou burn with feavers , he is a fountain : If thou be burdened with sin , he is Righteousn●ss : If thou want help , he is vertue : If thou fear death , he is the life : if thou desirest heaven , he is the way : If thou fleest from darkness , he is light : if thou seek meat , he is aliment . Idem de side lib. 2. c. 4. O sides the sauris omnibus opulentior ! O vulnerum nostrorum peccatorumque medicina praestantior ! Consideremus , quia nobis prodest bene credere . Mihi enim prodest scire , quia propter me Christus suscepit infirmitates meas , mei corporis subiit passiones , pro me peccatum , - pro me maledictum factus est , pro me atque in me subditus atque subjectus . i. e. O faith more rich than all treasures ! O most excellent medicine for all our wounds & sins ! Let us consider , for it is profitable for us to beleeve well : It is profitable for me to know , because Christ for me took on my infirmities , he underwent the passions of my body , he was made sin for me-for me was he made a curse , for me & in me , was he made a subject . Macarius Homil. 20. Quicunque enim in propria sua justitiâ & redemptione consistit , in vanum & cassum laborabit ; nam omnis opinio de propria justitia concepta , tanquam pannus menstruat● mulieris , in novissimo die manifestabitur , sicut inquit Esaias Propheta-Petamus itaque & obtestemur Deum , ut induat nobis vestem salutis , Dominum nostrum , Jesum , Christum , ineffabilem lucem , quem ferentes animae in aeternum non exuentur . i. e. Who ever standeth in his own Righteousness & redemption laboureth in vaine : for all conceived opinion of our own Righteousness shall be manifest to be a menstruous cloth , in the last day , as the Prophet Esai saith - Let us ask therefore ; & beseek the Lord , that he would cloth us with the garment of Salvation our Lord Jesus Christ , that ineffable light , whom if our souls put on & wear , they shall never be denuded thereof . Even some Papists of old , ( though few or none now since the Councel at Trent , ) did assent unto this Imputation of the Righteousness of Christ. In Colon there was a book written an . 1475. directing , how to comfort dying persons , wherein these words are found . Age ergo dum superest in te anima , in hac sola morte fiduciam tuam constitue , in nulla re fiduciam habe , huic mortite totum committe , hac sola tetotum contege , totum immisce te in hac morte , in hac morte totum te involve ; & si Dominus Deus te voluerit judicare , dic Domine , mortem D.N.I.C. objicio inter me & tuum judicium , aliter ●ecum non contendo . Et si tibi dixerit , quia peccatores , dic mortem D.N.I.C. pono inter te & peccata mea . Si dixerit tibi quod meruisti damnationem , dic Domine , mortem D.N.I.C. obtendo inter te & mala mea merita , ipsiusque merita offero pro merito , quod ego debuissem habere , nec habeo , Si dixerit , quod tibi est iratus , dic , Domine , mortem D.N.I.C. oppono inter me & iram tuam . i. e. Go to then , while thy soul is in thee , put all thy confidence in this death alone , have confidence in no other thing , commit thy self wholly unto this death , cover thy self wholly with this death alone , mixe thy self wholly in this death , roll thy self wholly in this death ; & if the Lord will judge thee , say , Lord , I cast up the death of our Lord. J. C. betwixt me & thy judgment ; no other way do I contend with thee . And if he say to thee , that thou art a sinner , say , I put the death of the Lord Jesus Christ betwixt thee & my sins . If he say , that thou hast deserved damnation , say , Lord , I hold forth the death of our Lord J. C. betwixt thee & my evil merites ; & I offer his merites , for the merite , which I should have had , & have not . If he say , that he is angry at thee ; say , Lord , I set up the death of our Lord J. C. betwixt me & thine anger . Isidorus Clarius Orat. 40. in Luc. Nos dicimus neque fide primò , neque charitate , sed una Dei justitiâ in Christo nobis impertitâ justificari . i. e. We say , we are justified at first neither by faith , neither by charity , but by the Righteousness of God alone in Christ , bestowed upon us . Albertus Pighius Controv. 2. de side . Fortassis etiam nostram hanc damnarent ( n. Scholastici ) sententiam , qua propriam , & 〈◊〉 ex suis operibus esset 〈◊〉 Deo , justitiam derogamus omnibus Adae filiis , & docuimus una Dei in Christo niti nos pesse justitid , una illa justos coram Deo , destitutos propria , nisi hoc ipsum astruxissemus aliquanto diligentius . i. e. It may be they ( i. e. the Scholasticks ) would condemne this opinion of ours , whereby we take away from all the Sons of Adam , their own Righteousness , which is of their own works , before God , & did teach , that we must leane upon the Righteousness of God , in Christ , alone , & that by that alone , we are Righteous before God though destitute of our own , if we had not confirmed it a little more diligently . Idem ibid. Nam quod nen operibus nostris , non in justitia nostra , sed in una ignoscente iniquitates nostras misericordia , benevolenti● erga nos divinae , & salutis a Deo assignandae nobis spes sit Davidis Testimonio Apost . ad Rom. comprobans , non alia justiti● niti nos posse , nisi quam imputari nobis absque nostris operibus affirmat-non dicit , beati qui ex operibus suis justi coram Deo sunt , beatus vir , qui non commisit , nec fecit injustitiam , sad beati , quorum a Deo misericorditer remissae sunt iniquitates quorum ipse , sua justitia tegit & abscendit peccata . i. e. That our hope of the Lord 's good will , & of life is not by our works , nor in our Righteousness , but only in the mercy of God , forgiving iniquities , Paul to the Rom. confirmeth by the testimonie of David , proving to us , that we may lean to no other Righteousness , but that , which he affirmeth to be imputed to us without our works . — He saith not blessed are they , who are Righteous before God by their own works ; blessed is the man , that hath done no iniquity ; but blessed are they , whose iniquities are mercifully pardoned , whose sins he covereth , and hideth with his own Righteousness . Thereafter the same man saith . In illo ergo justificamur coram Deo , non in nobis , non nostra sed illius justitia , quae nobis cum illo jam communicantibus imputatur . Propriae justitiae inopes extra nos in illo docemur justitiam quaerere . Cum inquit , qui peccatum non noverat , pro nobis peccatum fecit , hoc est hostiam pecc●ti expiatricem , ut nos efficeremur justitia Dei in ipso : non nostra , sed Dei justitia justi efficimur in Christo : quo jure ? Amicitiae , quae communionem omnium inter amicos facit , juxta vetus & celebratissimum proverbium , Christo insertis , conglutinatis & unitis , & sua nostra facit , suas divitias nobis communicat , suam justitiam inter Patris judicium & nostram injustitiam interponito , & sub ea , veluti sub umbone & clypeo , a divina , quam commeruimus , ira nos abscondit , tuetur ac protegit , imo tandem nobis impertit , & nostram facit , qua tecti , ornatique audacter & secure jam divino nos sistamus tribunali & judicio ; justique non solum appareamus , sed etiam simus . i. e. In him ( that is , Christ ) therefore are we justified before God , not in ourselves ; not by our own but by his Righteousness , which is imputed to us , when now we communicat with him . Being void of a Righteousness of our own he teacheth us to seek a Righteousness , without ourselves ; in him , when he saith he made him sin for us , who knew no sin , that is , he made him a sacrifice for sin , that we might be made the Righteousness of God in him . By what Law ? By that of friendship , which maketh a community of all things among friends , according to the old & well known proverb . Being insert into Christ glued & united unto him , he maketh what is his to be ours , he communicateth unto us his riches , he interposeth his Righteousness betwixt the Fathers judgment & our unrighteousness , and under it , as under a shield , he hideth , defendeth , & protecteth us from God's wrath , which we had deserved ; Yea at length giveth it to us , & maketh it ours ; with which being covered & adorned , we may boldly & saifly sist ourselves before the Tribunal of God , and we not only appear Righteous , but also are Righteous . Ruardus Tapperus Tom. 2. Art. 8. p. 36. Sicut Christo nostra scelera a Patre , ob spontaneam eorum assumptionem , & corporis mystici intimam unionem , imputantur : ita ejus justitia , quasi capitis , nobis ejus membris , ad justitiam & via●m aeternam imputatur . i. e. As our iniquities were imputed by God unto Christ , because of his voluntary assuming of them , & of the neer union of the mystical body : so his Righteousness , as head to us his members , is imputed unto us unto Righteousness , & life eternal . Yea Bellarm. granteth lib. 2. de justif . C. 10. That Christ may be called our Righteousness , because he satisfied the Father for us , & did so give & communicat that Satisfaction to us , when he justifieth us , that it may be called our Satisfaction & Righteousness . And againe ; this way it were not absurd to say , that Christ's Righteousness & merites were imputed to us , when they are given & applied to us , as if we ourselves had satisfied God. So in Resp. ad 3. Arg. We are said to be the Righteousness of God , not in ourselves , but in Christ , because he is our head , & what agreeth to th● head , agreeth to the members , not as they are distinct from the head , but as they are one with it . So c. 11. in Resp. ad Arg. 2. The similitude of putting on agarment may be saifly accommodat unto imputed Righteousness ; if one say , we must put on Christ's merits , & some way be covered with them , seek pardon of sins . cap. 7. Arg. 4. he saith Christ's merits are imputed to us , because gifted to us , & we may offer them to the Father for our sins , because Christ took upon him the burden of satisfying for us , & of reconciling us to God the Father . Thus he After Cardinal Bellarmin . we may mention Cardinal Contarenus , who is more orthodox here , than any of them ; & speaketh as plaine truth , as any of the orthodox themselves can do : for so doth he , in Tract . de Iustif. state the question . Quoniam ad duplicem justitiam pervenimus , per fidem , justitiam inharentem nobis & charitatem ac gratiam , qua efficimur consortes divina naturae ; & justitiam Christi nobis donatam & imputatam , quoniam inserti sumus Christi , & induimus Christum : Praetat inquirere Utra-nam debeamus niti , & existimare nos justificari coram Deo , id est , justos & Sanctos haberi . i. e. Because by faith we obtaine a twofold Righteousness , one inherent in us , love & grace , whereby we are made partakers of the divine nature ; the other the Righteousness of Christ , given & imputed to us , because in●ert into Christ , & because we have put on Christ : It is fittest to Enquire , unto which of these we ought to leane ourselves , & account ourselves justified before God , that is looked upon as Righteous & holy . The question thus proposed he thus determineth . Ego prorsus existimo , pi● & Christian●egrave , di●i , quod debeamus niti ( niti inquimus , tanquam rei stabili , quae cert●nos sustentet ) justitia Christinobis donota , non autem justitia & sanctitate nobis inhaerente : h●c enim nostra justitia est inch●ata & imperfecta , quae impedirenon potest , quin assidue pe●cemus ; idcirco in conspectu Dei possumus eb hanc justitiam haberi justi & boni , quemadmedum deceret filios Dei esse bonos & Sanctos ; Sed justitia Christi est vera & perfecta justitia , quae omnino placet oculis Dei , in qua nihil est quod Deum offendat , quod Deo non summopere placeat ; h●ac ergo sola re certa & stabili nobis nitendum est ; & ob eam solam credere nos justificari coram Deo , id est haberi justos & dioi justos . Hic est pretiosus Thesaurus , quem qui invenit , vendit omnia quae habet , & emit illum . i. e. I verily think , that it is piously & christianly said , that we ought to lean ( I say lean , as to a stable thing , that shall certainly hold us up ) unto Christ's Righteousness , given unto us ; but not unto the Righteousness & holiness , that is inherent in us : for this Righteousness of ours is inchoate & imperfect , that cannot hinder us from ssinning dayly ; therefore we cannot for this Righteousness , in the sigt of God be accounted just & good , as would become the Sones of God to be : but the Righteousness of Christ is true & perfect Righteousness , which every way pleaseth God's eyes , in which is nothing that can displease God , & doth not highly please him : Therefore we must only leane to this certaine & stable thing , and beleeve , that for it alone we are justified before God ; that is , accounted Righteous , and so called . This is the Precious Treasure , which who findeth , he selleth all he hath , & buyeth it . Yea this he confirmeth afterward by Experience , saying . Inde est , quod pro experimento videmus viros Sanctos , qui quanto magis in veritato proficiunt , tanto minus sibi placent ; ac propterea tanto magis intelligunt se indigere Christo & justitia Christi sibi donata ; ideoque se relinquunt , & soli Christo incumbunt : ●●c non obeam accidit causam , quod facti sanctiores minus videant quam prius ; neque quia facti sunt animo dimissiori vel viliori ; imo quanto magis in sanctitate proficiunt , tanto majore sunt animo , tanto sunt perspicaciores . i. e. Hence it is , that by experience we see , holy men , how farther they advance in the truth , please themselves the less , & therefore do more understand , that they have need of Christ , & of his Righteousness given unto them : wherefore they relinquish themselves ; and leane upon Christ alone : This cometh not to passe , because they become of a more base & Law spirit : Yea the further they advance in holiness , they are of greater spirits , & see more clearly . FINIS Arguments against Universal Redemption . AS concerning the point of Universal Redemption , we finde various sentiments , or various explications of the matter , given to us by Adversaries ; for they do not all agree in their apprehensions of the thing . Some explaine the matter thus , God sent his only begotten Son to be a Redeemer and Propitiator for Adam and all his Posterity ; who by his death did pacific an angry God , and restore Mankinde to their lost inheritance ; so as all , who are now condemned , are not condemned for their former sins and guilt ; for Christ hath abundantly satisfied for these ; but for their Unbeleef , for not beleeving in the Redeemer of the world , and for rejecting the Reconciliation made , & the grace of God declared in the word . And thus , they must say , that Christ hath died for all sinnes , but Unbeleefe ; and that salvation doth not certainly follow upon this Reconciliation ; and so that it is rather a Reconciliableness , than a Reconciliation ; and they must necessarily maintaine , that this matter is revealed unto all and every son of Adam , who otherwise cannot be guilty of Rejecting this reconciliation , other wayes it shall be of no advantage to them ; unless they say , that the want of the Revelation putteth them out of a capacity of being guilty of Unbeleefe ; and so they must necessarily be saved ; and thus their condition shall be undoubtedly better , than is the condition of such , as hear the Gospel ; and then the revelation of the Gospel shall be no Favour , but a Prejudice rather . And in reference to this , they devise an Universal Antecedanious Love , whereby God , out of his Infinite Goodness , was inclined to desire the happiness and salvation of every mothers son ; and therefore to send his Son to die for : as if God had such Natural & Necessary Inclinations ; and as if all his Love to Mankinde , and every appointment of his concerning us , were not the free act of his good pleasure ; and as if there were any such Antecedent & Conditional will in God , that could or might have no issue or accomplishment , but as Lord Freewil would ; and as if the Love that sent Christ , were only such a Poor Conditional Inclination towards all Mankinde , which the Scripture holdeth forth , as the greatest of Loves , & as the ground or all the Effects & Grants , which mans full Salvation calleth for . But why could not this Love effectuat the good of all ? Therefore , they tell us , that Justice being injured by sin , unless it were satisfied , that Love of God , whereby he wisheth well to all sinners , could effectuat nothing , as to the recovery of any : & upon this ground they imagine , Christ was sent to make an Universal Atonement ; & so , Justice , being satisfied , might not obstruct the salvation of any , whose Freewill would consent unto termes of new to be proposed . Others hold forth the matter thus [ Christ , according to the eternal Counsel of God , did properly die for this end , and by his propitiatory sacrifice obtaine , that all and every man , who beleeve in Him , should for his sake actually obtaine Remission of sins , & Life Eternal ; but others , in case they would Repent & Beleeve , might obtaine it . ] But thus we hear no word of Christs obtaining any thing to any in particular ; no word of his obtaining Faith & Repentance : and what Counsel of God can this be , to send Christ to die for persons , upon that condition , which he knew they would not & could not performe ? And what by this meanes hath Christs Propitiatory Sacrifice obtained more , than a meer possibility of salvation , to either one or other ? Shall we imagine , that God designeth good to persons , who shall never enjoy it ? Or that God hath Conditional Intentions & Designes ? By this means , Christs death was designed , and no person designed thereby to be saved , yea Christ should be designed to die , and that for no certain end , unless to procure a meer possibility , by stopping the mouth of justice , that it should not stand in the way : but then we can not say , that God sent Christ to die for any man , much less for all . Others express the matter thus [ Christ , out of the gracious Decree & Purpose of God , did undergoe death , that he might procure & obtaine Reconciliation with God for all sinners whatsomever , without any difference , before that God would open againe the door of salvation , & enter into a new Covenant of Grace with sinners . ] But this Reconciliation hath no more force , or import , but that God might enter againe into a Covenant with sinners : and so there is no Actual Reconciliation of sinners unto God. And all that is obtained , is for God , & nothing for man , save a Possibility of Salvation by a new Covenant ; nor are we told , whether Christ hath satisfied for the breach of the First Covenant , so that that sin is fully pardoned unto all ; or not , untill the condition of the second Covenant be performed : nor are we told , upon what account the sins against the second Covenant are pardoned ; Or if they be unpardonable . Others explaine the matter thus [ Christ died for all and every man , not only that God might , without any violation of Justice , enter into a new Covenant with sinners , upon what condition he pleased ; but that it should be upon this Condition , that man should be united with Christ the Cautioner : and not only , that Redemption & Salvation should be possible to all , but that really & most certainly Salvation should be bestowed on such , as Christ thought good . ] But seing Christ knew , that his death would profite none , but these few , whom he had designed , to what purpose should he have laid downe his life for the rest ? And how can his death be a price of Redemption for the rest ? How can Christ be said to satisfie for the rest ? Did he purchase Faith to these few ; and would he not purchase Faith to the rest , & yet lay downe the great price for them ? What was the end obtained for the rest ? was it only a Possible Call of all , Justice bein satisfied ? But of what import could that Possible Call be , if Salvation was not also possible unto them ? And whereunto is that Call ? They will not say , it is unto Salvation , but to Faith : But did not Christ know , that this call would not be obeyed by them ? Did he procure Grace unto them , to obey it ? then he procured Faith , and if he procured Faith , than he procured Salvation . Againe , if Justice be satisfied for these others , why are they not liberat ? If they say , the new Condition is not fulfilled . Then it cannot be simply said , that Christ satisfied Justice on their behalfe , for he knew before hand , that these would not performe the new Condition ; how can he then be supposed to die for them not withstanding ? Thus we see what difference is among men , that hold Universal Redemption , about the Proper & Immediat End & Aime , of the purpose of God , in sending Christ to die ; and of Christ in comeing to died : and how , for the most part , it cometh all to little , or nothing , for it was , saith Arminius , That God might save sinners , what way it pleased Him , his Iustice , which stood in the way , being satisfied , or as Corvinus : That God might will to save sinners , & That Christ intended by his death , to make such satisfaction to justice , as that he might obtain● to himself power of saving upon what Condition the Father pleased . And thus Christ is said to have obtained Reconciliation & Redemption to all , not that they should actually be partakers thereof , but that God , his justice now being satisfied , might prescribe a Condition , which when they had performed , he might & would actually make them partakers thereof : Some say , that all men are put into a new Covenant , in which Adam was a common person , as well , as in the old , by vertue whereof , none shall be damned that do not sin actually against the Condition , & fall thereby from that new state , whereunto they are borne . And this opinion differeth not much from that of Iacobus Andreae at the conference at Mompelgard , which afterward Huberus maintained ( as Kimedoncius sheweth , in his refutation of the same ) which was this in short , [ That Christ suffered & died for all , none excepted , Effectually , and obtained for all a Reconciliation , without any respect to Faith , or Unbeleefe ; so that all who receive this Reconciliation & continue in it , shall be saved , but as to those who refuse it by unbeleef , it is made null , and they perish . ] Others say , [ That Christ by his satisfaction removed Original sin in all , so that all Infants , dying in infancy , are undoubtedly saved . ] Others [ that he died for all sinnes alike , but conditionally . ] Some say , [ that after the price was payed , it was absolutely undetermined , what condition should be prescribed ; so as God might have re-established the Covenant of works : ] Others , [ that the procuring of a new way was part of the fruit of Christ's death . ] As for this condition , some say , [ that man can performe it with the help of such meanes , as God affordeth to all ] and thus establish the Diana of Freewill . But others [ assert the necessity of grace flowing from election hereunto , ] and so destroy Universal Redemption , which yet they assert . So that some say [ Christ died for all Conditionally , if they beleeve ] making the Act the cause of its own object ; for Faith with them is a beleeving that Christ died for them . Some say [ that he died for all Absolutely ; Yet so as they partake not of the benefire , until they performe the Condition , which was to be prescribed ; ] and thus they affirme , that Christ did no more sustaine the persons of the Elect , than of the Reprobat , but of all alike . If we enquire therefore , what was the Immediat Result & Product of the death of Christ , they agree not to tell us , whether it was a Power , or a Will , or a Right , to God , to save any he pleased . However all the Arminians & Camero with them agree in this . That Christ did not purchase faith for any : and that as to all ( say some ) or as to the most part ( say others ) Christ hath only procured a Possibility of Salvation : And what is this Possibility ? Some call it an Exemption from that necessity of perishing , under which they came by the violation of the former Covenant , if a satisfaction had not interveened ; and by this Exemption , they say , it cometh to passe , that Christ , if he will , justice being now satisfied , may bring all to life : And hereby also , say they , all may be saved , if they will : But what is this else then a meer Possibility ? What efficacy hath it , seing notwithstanding thereof , all may perish againe ? They say , it is really Efficacious as to this Possibility , which was not , before Justice was satisfied : But yet notwithstanding of this Efficacious Possibility , it might come to passe , that not one should have been saved : for how can salvation be possible without faith ? So that if faith be not hereby purchased , it would seem , that Salvation is not possible . And further , it doth hereby appear , that all which is procured , is but some power to God & to Christ ; But what is mans advantage ? They say , That a way to life is opened unto man , that so he may now come to God by Faith & Repentance . But how can he come , who hath no power to Beleeve or Repent , without grace ? Or is it in corrupt mans power to Beleeve or Repent ? What that truth is , which we stand for , is plainly & fully enough set downe in several places of Our Confession of Faith : as Chap. 3. § . 6. As God hath appointed the elect unto glory ; so hath he , by the Eternal and most free purpose of his Will , fore ordained all the meanes thereunto . Wherefore they who are Elected , being fallen in Adam , are redeemed by Christ , are effectually called unto faith in Christ by his Spirit , working in due season ; are Justified , Adopted , Sanctified , & Keeped by his power through faith unto salvation . Neither are other Redeemed by Christ , effectually Called ▪ Iustified , Adopted , Sanctified & Saved ; but the Elect only . So Chap. 8. § . 1. It pleased God , in his eternal purpose , to chose & ordaine the Lord Iesus , his only begotten Son , so be the mediator between God & man. ●Unto whom he did from all eternity give a people to be his seed , and to be by him in time Redeemed , Called , Iustified , Sanctified & Glorified . And ibid. § . 5. The Lord Iesus by his perfect obedience , & sacrifice of himself ; which he through the eternal Spirit , once offered up unto God , hath fully satisfied the Iustice of his Father , & purchased , not only Reconciliation , but an Everlasting inheritance in the Kingdom of heaven , for all those , whom the Father hath given unto him . So ibid. § . last , To all those , for whom Christ hath purchased Redemption , he doth certanely and effectually apply & communicate the same , making intercession for them , & revealing unto them , in & by the word , the mysteries of salvation , effectually perswading them by his Spirit to beleeve & obey ; and governing their hearts by his word & Spirit , overcoming all their enemies by his Almighty power & wisdom , in such manner & wayes , as are most cansonant to his wonderful & unsearchable dispensations . Our judgment is this , in short , That Christ , according to the good pleasure of his Father , laid downe his life a Ransome for the Elect only , who were given to him to save from Wrath , and Destruction ; and by that price purchased Salvation , & all the Meanes necessary thereunto , for them only to whom in due time , & after the method , which he thinketh best , doth effectually apply the same unto them , & actually save them . Though grounds sufficient , considering the places of Scriptures , annexed in the margine of the Confession , confirming all , are clearly hinted & laid downe , in these passages cited ; yet I shall , with what brevity is possible , point forth our grounds in plaine termes . And ( 1. ) The Scripture is full & plaine , in holding forth 2 Covenant betwixt ●ehova , and the Mediator , a transaction concerning man ; or the purposes of God concerning the Salvation of Man , in way of a mutual Compact ; both for our better understa●ding of that solide ground of our Peace & Hope , & for the confirming of our staggering & weak Faith. And though the full explication & confirmation hereof , would , I judge , fully undermine & destroy the rotten grounds of Socinians & Arminians , and of all , who are for the Diana of Freewill , and enemies to the Grace of God ; yet I cannot digresse thereunto here ; and shall only referre such , as would see the same confirmed , unto Mr. Dicksons Therapeutica sacra , & Mr. Rutherfords book upon the Covenant . Taking it therefore for granted , till what is by these Worthies said anent it , be confuted ; and finding , that Arminius himself in his Orat. de Sacerdotio Christi , saith , there was a Covenant betwixt the Lord & Christ , I shall but shortly inferre therefrom , That it is repugnant to reason , to say , that the result of that Eternal Transaction : and the whole intended by it , was only to procure a meer Possibility of Salvation ; and that such a Possibility , as that though it was equally for all ; yet it might so fall out , that not one person should be saved , among all the sones of Adam . How unreasonable is it to imagine such a bargane betwixt the Father and the Son , as among men , considering what they are doing , can have no place ? If Christ was to see his seed , by vertue of this Contract , then certainly God had a special eye and respect unto that seed ; and that feed must be distinguished from all the rest , for it cannot be all , else all should be saved : and so Christ did not undertake to buy all , nor did the Father give him all , for his feed : and in reference to that feed , the Redemption purchased must be an Actual , & not a meer Potential , or Possible Redemption ; and the Lord must have full Power & Dominion over the Will of that Seed , whereby he may determine their hearts unto a following of the Method , which he was to prescribe ; and all these meanes , whereby this actual Closeing with the Conditions was to be effectually wrought , must have been secured : for a transaction betwixt persons , infinite in Wisdom , must of necessity be , in all things , contrived in deep Wisdom . So then , if by vertue of this Covenant , a feed was ensured to Christ , it was these concerning whom the transaction was made ; for what interest could others have in this , or advantage by it ? And so the Rademption was neither Universal ; nor yet meerly Possible , & no more . Againe ( 2. ) The Scripture every where pointeth out the end of Christs coming & dying , to have been , to Procure & Obtaine some good to man ; it were endless to cite the Scriptures speaking this out plainely : But if it had been only to have procured a Possibility , then the proper & immediat end of his dying , had been only to have procured something to God , viz. a Power to Him , that he might , without hurt to his Justice , prescribe a possible way of salvation . Now , not to discusse that question , agitated among Orthodox Divines , viz. whether it was impossible for God to have pardoned the sins of man , without a satisfaction made by his Son , or not ; meaning antecedently to a decree , determineing this way of manifestation of the Justice of God ; only I must say , that as yet I can see nothing from Scripture , determineing the egresses of the Relative Justice of God , to be more essential to God , & less subject to the free determinations of his good will and pleasure , than are the egresses of his Mercy ; nor do I see any necessity for asserting this against the Socinians , seing our ground , walking upon a decree , is proof against all their Assaults ; far less see I any necessity of founding our whole debate with the Socinians , upon that ground ; yea I cannot but judge it the result of great imprudence so to do , seing the Socinians may reply , that the sole ground of that Opposition to them is not only questioned , but plainly denyed , by such as we account Orthodox & learned ; and may hence gather , that we have no other solide ground , whereupon to debate with them , but such as the learned of our owne side overthrow . The depths of God's Counsel are beyond our fathoming ; and it is hard for us to say , hithertil the omnipotent can come , but not one ince further . I dar not be wise above what is written ; and I would gladly see one passage of Scripture , declareing this to have been in itself utterly impossible , & inconsistent with God. B● whatever may be said of this . what Scripture tels us , that Christ was sen to die , that he might obtain this Power unto God ? And further , what was this power ? Was it a meer Power & Liberty , that should never have any Effect ? If it was to have an Effect , what was that ? Was it only to make a new Transaction with man , in order to his salvation ? If that was all , notwithstanding of all this Power & Ability , not one man might have been saved . Was it certanely to save some ? Then , the Redemption cannot be called Universal , nor yet meerly Possible . Nay , if by the death of Christ a Right & Power only was obtained to God , God was at full liberty to have exerced that Right & Power , or not , as he pleased ; and so notwithstanding thereof man might have remained in the same Condition , whereinto he was , and never so much as have had one offer of life , upon any termes whatever ; or only upon the old termes of the Covenant of works ; and what then should the advantage of this have been ? The whole Scripture , speaking of the death of Christ , mentioneth far other Ends , respecting man. If we ( 3. ) Consider how the Scripture mentioneth , ● number given of the Father to Christ , to be Redeemed & Saved , we shall see , that there is neither an Universal , nor yet a meer Possible Redemption : for this gift is utterly repugnant to , & destructive of both : for if , conforme to the Covenant betwixt the Father and the Son , there were some given to Christ to save & redeem , these he must actually save & redeem ; and for these only , was Christ ordained & designed of the Father to be a Redeemer ; and upon the account of these only , did he undertake the work , & lay down the ransome-money : for it is not rational to suppose , that , the designe of Father & Son being to save actually these gifted ones , Christ would shed his blood for others , who were no● given to him , & who should receive no salvation by his blood ; for cui bono ? what could be the designe of Father & Son in this ? The matter goeth not so in humane transactions , where the price is considerable . Now , that the Scripture mentioneth some given to Christ , & that in distinction from others , is clear Ioh. 17 : 2. — that he should give eternal life to as many , as thou hast given him . So vers . 12. Those that thou gavest we , I have keept , and none of them are lost , &c. So Ioh. 6 : 37. All that the Father hath given me , shall come unto me , & vers . 40. And this is the Fathers will , that hath sent me , that of all which he hath given me , I should lose nothing Joh. 17 : 9. I pray for them , I pray not for the world , but for them , which thou hast given me ; for they are thine . 10. And all thine are mine & mine are thine , and I am glorified in them . 11. - Father , keep through thine own name those whom thou hast given me . 24. Father I will , that they also whom thou hast given me , be with me where I am , &c. Whence we see , that Christ had no charge of the rest ; was under no tye to save them , nor would be so much as pray for them : but as for the given ones , Joh. 10. called his sheep , for these he laid downe his life , & prayed ; and for these was ●e to give an account : nay , which is more , these had a special Interest in God's heart & affection & were thereupon given to Christ. They were the Father's , & given of the Father to the Son ; and so fully discriminated from all the rest ; and both Father & Son stand engadged to carry these thorow unto salvation : all which considered , it is most plaine , that the Redemption was Particular & Actual , conforme to the Undertaking , & Transaction . Nay ( 4. ) If we will consider the fountaine love , from whence the sending of Christ came , we will see how unreasonable it is to imagine an Universal meer Possible Redemption , as the proper end & effect , of Christ's death & merites . It is said Ioh. 3 : 16. A place , which our Universalists look upon , as most favourable for them ) that God so loved the world , that he gave his only begotten Son , that all beleevers in him , might have eternal life . This love is held forth as unparallelable , a love greater than which cannot be conceived , & a love demonstrated by the greatest effect imaginable , sending & giving his only begotten , to give his life a ransome , & to die for sinners ; and it must be contrary to all reason , to imagine , that all this was to procure a Redemption , by which it was possible , that not one man should be Actually Redeemed . Christ himself saith , Joh. 15 : 13. greater love hath no man , tha● this , that a man lay down his life for his friends . See also Rom. 5 : 8. And shall we think , that the effect of all this Non-such Love , both of the Father , & of the Son , was only a Possible Salvation , and Redemption ? and that all this love should be outed ; and possibly not one man saved ? Either the Lord knew , that some would get good by this fruite of wonderful love , or not ? then he was not omniscient : and then the Father gave his Son , & the Son came , & both were the effect of the greatest love imaginable , & yet neither of them knew , that any one soul should be saved for all that . If he knew , that they would get good by it , either by themselves alone , without his Grace , or not . If the first , why would he send his Son to die , & why would Christ come to die for such , as they saw would never have a will to be saved by his death ? If the last be said , then , seing the greatest expression of of love was to send his Son , & in the Son to come & die , how can we think , that that was for all , when the grace to improve that death , & profite by it , was not designed for all ? Sayeth not Paul Rom. 8 : 32. He that spared not his owne Son , but delivered him up for us all , how shall not with him also freely give us all things ? Importing that that was Impossible . Shall we imagine that that is the greatest love , which is common to all , & is not able to effectuate the salvation of those upon whom it is set ? and how can this be , that the greatest effect of this greatest love shall be common to all , & smaller effects not common also ? See also 1. Ioh. 4 : 9 , 10 , 11. where this speciall love , by which Christ was sent , is made peculiar unto beleevers ; for Iohn is speaking of none else : So is this love peculiarly terminated on Christ's Wife & Church Ephes. 5 : 26 , 26. & hath gracious & saving effects Gal. 2 : 20. Tit. 3 , 4 , 5 , 6 , 7. Ephes. 2 : 4 ; 5 , 6. Rom. 8 : 36 , 37. 2. Thes. 2 : 16 , 17. Revel . 1 : 5 , 6. Beside , that this love is mentioned as an Old , Everlasting , & Unchangable Love , Ier. 31 : 3. Ephes. 1 : 3 , 4. Rom. 9 : 11. Ioh. 13 : 1. Zeph. 3 : 17. And is all this nothing but a General Common thing , that cannot save one soul , if Lord Freewil do not consent , of his own accord ? Moreover ( 5. ) if we consider the ends assigned to the Death of Christ , mentioned in Scripture , we shall see that it was some other thing , than a meer Possible Delivery & Redemption , common to all mankinde . Mat. 8 : 11. He came to save that which was lost ; and not to make their salvation meerly possible ; for if that were all , Christs argument should have had no strength : So 1. Tim. 1 : 15. - Iesus Christ came into the world to save sinner : if it were a meer possibility , that might never take effect , how should this faithful saying be worthy of all acception ; So Luk. 19 : 10 where the matter is exemplified in Zaccheus Mat. 1 : 21. the reason of the name Iesus , given to the Redeemer is , because he shall save his people from their sinnes , that is , Actually & Really , and not Potentially or Possibly only : and this cannot be meaned of all ; for he saveth not the Reprobat from their sins ; at least , not from the sin of unbeleef , by the confession of Adversaries ; But here , no sin is excepted , and therefore is his death restricted to his people , whom he saveth from all their sinnes . Heb. 2 : 14 , 15. there is another end of his death mentioned , viz. that he might destroy him that had the power of death , that is the devil , and deliver them , who through fear of death , were all their life time subject to bondage . This was no meer Possible Deliverance , but Actual & Effectual ; and it was not common to all ; for it is restricted to his Brethren vers . 11 , 12 , 17. and to sones 13. & to the children which God gave him vers . 13 , 14. & to the Seed of Abraham vers 16. and againe vers 17. wherefore in all things it behoved him to be make like unto his brithren , that he might be a Merciful & Faithfull High Priest in things pertaining to God , to make reconciliation for the people . Behoved Christ to be a Merciful & Faithful High Priest in things pertaining to God , only to make a Possible Reconciliation , whereby it might be , that not one person should be reconciled ? & are the Reprobate his brethen ? Ephes. 5 : 25 , 26. To what end did Christ give himself for his Church ? ( And all the world of mankinde belong not to his Church . ) It was , that he might sanctifie & cleanse it with the washing of water , by the word , that he might present it to himself a glorious Church , not having spotor wrinkle , or any such thing , but that it sh●uld be holy and without blemish . Is this a meer Possibility ? Then might Christ have died , & have no Church to present to himself faire & spotless : his Church might have remained full of spots & wrinkles , unholy & full of blemishes , yea should have been no Church . Tit. 2 : 14. He gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works . Do all the world belong to his peculiar people ? doth Christ redeem all the world from all iniquity ? Is all the world purified & made zealous of good works ? Or is all this meer may be , which may not be ? 2. Corinth . 5. vers . 21. He hath made him to be sin for us , who knew no sin , that we might be made the Righteousness of God in him . Was Christ made sin , or a sacrifice for sin , that all the world might possibly be made the Righteousness of God in him ? that is , that possibly not one person might be made the Righteousness of God in him ? who can dream thus , that God's intentions & designes should be so loose & frustrable , & that God should be so uncertain in his purposes ? Gal. 1 : 4. why did the Lord Jesus give himself for our sinnes ? It was , that he might deliver 〈◊〉 from this present evil world , according to the will of God and our Father . This is no meer Possible Deliverance ; and it is such as was designed not for all the world , but for the us , there mentioned . So Chap. 4 : 4 , 5. — God sent forth his son , made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the adoption of sones . This Real Benefite is manifestly here restricked . Ioh. 17 : 19. for their sakes I sanctify my self , that they also may be sanctified through the truth , Christ sanctified himself , to be an ob●ation , not to obtaine a meer may be ; but 〈◊〉 they , for whose sakes he did sanctifie himself , that is , they that were given to him vers . 6 : 9. and were his owne vers . 10. & were in due time to beleeve in him vers . 20. ) might Really & Actually be Sanctified through him . Heb : 13 : 12. wherefore did Jesus suffer without the gate ? it was , that ho might sanctifie the people with his own bloud ; sure , this is more , than a may be . Rom. 3 : 25 , 26. Why did God set forth Christ to be a propitiation ? It was to declare his Righteousness , for the remission of sinnes that are past , that he might be just , and the justifier of him that beleeveth in Iesus : a Certaine Real thing . Many moe passages might be added to this purpose , but these may suffice , to discover the absurd falshood of this doctrine . Adde ( 6. ) such passages , as mention the Actua● Accomplishment & Effect of Christ's death , where it will yet more appear , that this was no meere may be , or Possible thing , but that which was to have a certaine Being & Reality as to the persons , for whom it was designed ; Such as Heb. 1 : 3● — when he had by himself purged our sinnes . Can their sinnes be said to be purged , who pine a way in hell for ever , because of their sinnes ? could this be true , if no man had been saved ? and yet , if it had been a mere possible & may be Redemption , it might have come to passe , that not one person should have been actually saved . So Heb. 9 : 12. - by his owne blood he entered in once into the holy place , having obtained eternal redemption . Is a meer possible Redemption to be called an eternal Redemption ? and was that all that Christ obtained ? Then Christ's blood was more ineffectual in the truth , than the type was , in its typicalness ; for the blood of buls & goats , and the ashes of an hiefer sprinkling the unclean , did not obtaine a possible and may-besanctification , and purifying of the flesh ; but did actually & really sanctify to the purifying of the flesh vers . 13. Againe vers . 14. ( which also confirmeth what is now said ) how much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your conscience from dead works , to serve the living God. So that all such , for whom he offered himself , and shed his blood , and none else , have their consciences purged from dead works , to serve the living God : and who darsay , that this is common to all , or is a meer may be , which the Apostle both restricteth & asserteth , as a most certaine real thing ; Againe vers . 26. - but now once in the end of the world , hath he appeared , to put away sin , by the sacrifice of himself . So that he did Actually & Really , and not Possibly & Potentially only , put away sin ; the sin viz. of those , for whom he was a sacrifice , even of them , that look for him , and to whom he shall appear the second time , without sin unto salvation vers . 28. and sure , no man in his wits will say , that this is the whole world . Gal. 3 : 13. Christ hath redeemed us from the Curse of the Law , being made a curse for us . 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ , that we might receive the promise of the Spirit , through faith . Here are three Ends & Effects of Christ's Redemption mentioned , which no Man will say , are common to all viz. Redemption from the Curse of the Law ; and this was Really , & not potentially only done , by Christ's being made a curse for us ; the Communication of the blessing of Abraham , and the Promise of the Spirit , which are ensured to such as are Redeemed from the Curse of the Law , and to none else . So Ephes. 2 : 13 , 14 , 15 , 16. But now in Christ Iesus , ye , who sometimes were afar off , are made nigh by the blood of Christ ; for he is our peace , who hath made both one , and hath broken down the middle wall of partition between us ; having abolished in his flesh the enmity , the Law of commandements in ordinances ; for to make to himself of twain one new man , so making peace ; and that he might reconcile both unto God , in one body , by the crosse , having slaine the enmity thereby . To which adde the paralled place Col. 1 : 21 , 22. & 2 : 14 , 15. was all this delivery from Wrath , Enmity , Law of commandements & whatever was against us , but a meer Potential thing , and a may be , common to all , in whose power it was to cause it take effect , or not , as they pleased ? Esai . 53 : 5. He was wounded for our transgressions , ●e was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed with 1. Cor. 15 : 3. - Christ died for our sinnes & 1. Pet. 2 : 24. who his owne self bear our sinnes in his own body , on the tree - by whose stripes we are healed : How can we then imagine , that all this was a meer may be , seing he was so bruised for our iniquities , so died for our sins , so bear our sinnes , in his own body ; as that thereby all , in whose room he stood , are healed by his stripes ? The Apostle doth moreover fully clear this matter , Rom. 5 : 6. - Christ died for the ungodly : was this for all ? Or was it to have an uncertaine End & effect ? No , vers . 9. much more then being now justified by his blood , we shall be saved from wrath through him . The ungodly and the sinners , for whom he died , are such as become justified by his blood , & shall at length be fully saved from wrath . And againe vers . 10. for if when we were enemies , we were reconciled to God , by the death of his son ; much more being reconciled , we shall be saved by his life : Upon his death followeth Reconciliation with God , & then Salvation ; and his death is for no more than his life is for . By him also they receive an atonement vers . 11. As the consequences & effects of Adam's sin did Certainly , and not by a may be , redownd to all , that he represented & engadged for ; so the fruites & effects of Christ's death do as certainly come unto such , as are his , as the Apostle cleareth , in the following verses , laying the advantage on the side of Christ & his ; vers . 15. — much more the Grace of God , and the gift by grace , by one man Iesus Christ , hath abounded unto many , vers . 16. — but the free gift is of many offences , unto justification , vers . 17. - much more they , which receive abundance of grace and of the Gift of Righteousness , shall reigne in life , by one Iesus Christ , vers . 18. — even so by the Righteousness of one , the free gift came upon all men to justification of life , vers . 19. — so by the obedience of one shall many be made Righteous , vers . 21. — so might grace reigne , through Righteousness unto eternal life , by Iesus Christ , our Lord. Is all this a Common thing , and a meer may be , or Possibility ? Ioh. 10 : 11. he giveth his life for his sheep & vers . 15. But may they for all that perish ? No , in no wise vers . 28. and I give unto them eternal life , and they shall never perish . He came that they might have life , and might have it more abundantly , vers . 10. To the same purpose he saith Ioh. 6 : 33. that he giveth life unto the world , not such a life , sure , as may never quicken any . Upon Christ's death doth the Apostle inferre Rom. 8 : 32. that the Elect shall have all things , & vers . 33 , 34 , 35. that they are free from all Accusations , or any Hazard therefrom , being justified , and having Christs Death , Resurrection , and Intercession to secure them at all hands ; & thereupon they have assurance , that nothing shall separate them from the love of God. Act. 20 : 28. Christ hath purchased a Church with his own blood . The whole world is not this Church ; nor is this purchase an uncertane may be ; And all this Real & Certaine Effect of Christ's death , was foretold by Daniel Chap. 9 : 24 , — to finish the transgresion , and to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting Righteousness , &c. And who can imagine , that this is Universal , or Uncertane ? If we will ( 7. ) Consider some other Ends of the death of Christ , which the Scripture pointeth forth , which are not to be found among Heathens , or any except the few Chosen ones , Ordained to life , we shall see , how unreasonable the Adversaries are . Gal. 4 : 5. Christ died to redeem them that were under the Law , that we might receive the adoption of sones . Was this end , & fruit left at an Uncertanty ? Shall we thinks , that Christ might have died , & yet one man receive this Adoption ? Was this Adoption purchased upon an uncertain Condition ? Or was this purchased equally for all ? Then such as received it , might have thanked their owne well natured Freewill , upon that account . But let us consider some other fruits . Gal. 1 : 4. who gave himself for our sins , that he might deliver us from this present evil world . So 1. Pet. 2 : 24. He bear our sins , in his own body , on the tree : but for what end : That we being dead to sin , should live unto Righteousness : & Chap. 3 : 18. Christ suffered for sins , the just for the unjust : To what end and purpose ? To bring us to God. Heb. 10 : 10. by the which will we are sanctified . How came this to passe ? Through the offering of the body of Iesus Christ , once for all , So he suffered without the gate , that he might sanctify the people Chap. 13 : 12. Revel . 1 : 5 , 6. — he loved us , and washed us from our sins in his owne blood . But was this all ? No , it is added , And hath made us Kings & Priests unto God , and his Father . So Ch. 5 : 9 , 10. — thou was ●tain , and hast redeemed us to God , by thy blood ; and what more ? And hast made us unto our God , Kings & Priests , &c. So 2. Cor. 5 : 15. He died for all : But for what end and purpose ? That they which live , should not henceforth live unto themselves , but unto him , which died for them , and rose againe . See Col. 1 : 22. These & the like passages do clearly pointe forth a special end of Christ's Death , which was designed both by the Father , that sent him , & by himself : and shall we suppose , that this great & chiefe designe was made to hang upon the lubrick & uncertain will of man ? Shall Christ be beholden to mans good will for the purchase he made , at so dear a rate ? If not , why are not all these ends attained , in all , for whom he died ? Did Christ fail in laying down the Ransome ? Or doth not the Father keep condition ? Who can say either of these ? Then surely , there can be no reason to say , that Christ made an uncertain bargain , & purchased only a Possibility of these fruites , which he knew not if ever he should attaine , in any one ; Nor to say , that he died for all . Let us further ( 8. ) take notice : That for whom Christ died , he died to take away their sins ; And that so , as they may be fully Pardoned , & never brought on reckoning againe : that is , that they be Remitted & Pardoned ; and that the poor sinner may not suffer therefore . This sure must be the import of that prayer , forgive us our trespasses . If then Christ by his death hath taken away sin , and purged it away , making satisfaction to justice therefore , how can we think , that justice can punish the sinner in hell fire , for these same sinnes ? But let us see , what the Scripture saith , 1. Ioh. 3 : 5. — he was manifested to take away our sins . Ephes. 1 : 7. we have redemption in his blood : what Redemption ? forgiveness of sins , according to the riches of his grace . So likewise Col. 1 : 14. Now when sinnes are thus taken away , they are blotted out , & not remembered Esai . 43 : 25. Fer. 31 : 34. Heb. 8 : 12. Yea they are blotted out as a cloud , and as a thick cloud Esai 44 : 22. So they are said to be subdued , & casten into the depths of the sea . Mica . 7 : 19. Shall we now say , that Christ hath died , to purchase this Redemption , the Forgiveness & blotting-out , as a thick cloud , and casting into the depths of the sea , of sin ; and yet multitudes of those ; for whom this was purchased , and that by the blood of God , should never obtaine this benefire , but have all their owne score ? This so pincheth the Adversaries , that the best evasion they can fall upon , is to say , that none shall have Original sin charged upon them : But the Scripture no where restricteth this Remission to that sin only . Others therefore say , That no sin now shall be be charged upon any , but the sin of Unbeleef . Then Iudas doth not suffer to day , for betraying his master : was it for this sin only , that the Old World was drowned ; or that the Cities of Sodom are suffering the vengeance of eternal fite ? Iude seemeth to say some other thing vers . 7. so are there other sins there reckoned up vers . 8 , 9 , 10 , 11 , 12. to which is reserved the blakness of darkness for ever , vers . 13. But some say , that these are all but pardoned upon condition . Then the Redemption is neither Actual & Real , nor Compleat , but a poor may be , and a may not be : and how can such sins be said to be forgiven or blotted out , and casten behinde God's back , and into the depths of the sea ? Did Christ know , whether or not this condition would be performed ? If not , then He is not the omniscient God. If he knew , that it would not be performed by the greatest part , how can we imagine , that he would notwithstanding lay downe his life to purchase a Remission for them ? And how 〈◊〉 we think , that He should purchase a Pardon to all , and let the event hang upon the pendulous tottering will of a sinfull creature ? But as to that Condition , we shall . Propose ( 9. ) this consideration . The not performance of that Condition was no doubt a sin , and if Christ died for all the sinnes of the world , he died for that too : And if he died for that too , that is taken out of the way , or there must be another Condition imagined , upon performance of which , that is to be taken our or the way ; and the non-performance of this Condition being also a sin , our proposition will recurre upon this , and so in infinitum : but if this sin be taken out of the way , it cannot prejudge them of the pardon of therest : and thus all their sins being pardoned , they must needs be saved : and yet it is not so . But it is said , that Christ died not for the sin of Final Unbeleef ; yet it seemeth , that it will be granted , that he died even for the sin of Unbeleefe of all the world , and for unbeleefe continued in , until the last houre of a mans life ; but not for that last act ; which yet is but the same Unbeleefe continued in an hour longer ; and shall we think , that Christ bare the Unbeleefe of 20 , 40 , 60. or moe yeers , in his body , on the crosse , & not the same Unbeleefe for one houre or halfe houre , yea or quarter of an houre ? Who seeth not , how little ground there is for such an imagination ? But the thing I would have mainly here considered , is this . That for whose sinnes Christ hath died , he hath died for all their sins ; and therefore , if he died for the sinnes of all the world , he died for the Final Unbeleefe of all the world : But this will not be granted ; therefore neither can it be said , that he died for the sinnes of all men . Whose sinnes he took upon him to make satisfaction for , he left none for them to answere for ; for he is a compleat Mediator , and is sole Mediator . If he died for all the rest of the sinnes of the Reprobat , and of the whole world , why not for that also ? Sure , when the Scripture speaketh of Christs taking away of sin , and of the Redemption , that is , forgiveness of sins , which people enjoy through him , there is no sin excepted , He was wounded for our transgressions , he was bruised for our iniquitie ; Esa. 53 : 5. the Lord laid on him the iniquity of us all vers . 6. or made the iniquitie of us all to meet on him ; there is no ground for any exception here : when he was stricken for transgression vers . 9. and his soul was made an offering for sin , vers . 10. is there any appearance of the exception of any one sin ? when he bear their sin and their iniquities vers . 11 , 12. what intimation is given of an exception of any ? Yea , if this exception was to be made , which would null & destroy all , what consolation could the declaration of this Redemption , remission of sins , yeeld unto poor sinners ? Col. 1 : 14. Ephes. 1 : 7. When the Lord made him to be sin for us , was it only in part ? how then could we be made the Righteousness of God in Him 2. Cor. 5 : 21 ? was the Lord in Christ reconcileing the world unto himself , not imputing only part of their trespasses to them ? but the imputing of one sin would mar the reconciliation for ever . Is not final unbeleef a dead work ? Doutbles ; yet the blood of Christ purgeth Consciences from dead works Heb. 9 : 14. Did the blood of buls & goats so sanctify , as to the purifying of the flesh , as to leave the most defileing spot of all untaken away ? How could healing come by his stripes , if he bear but part of our sins , in his body on the tree , seing final unbeleef alone would mar all ? for where that is , there is no coming to God imaginable . But moreover , the Scripture tels us , that the blood of Iesus Christ his Son oleanseth us from all sin 1. Ioh. 1 : 7. and that if any man sin , there is an Advocat with the Father , who is a propitiation for sins , 1. Ioh. 2 : vers . 1 , 2. and so must be for all sins , otherwayes there were little ground of comfort here : And it was foretold by Daniel Chap. 9 : 24. that he should make an end of sin , & finish the transgression , & so bring-in everlasting Righteousness . Doth this admit of exceptions , and of such an exception , as would unavoidably make all null ? No certanely . But you will ask of me , if I think , that Christ did die for final unbeleefe ? I Answ. Not : for I judge , it is the sin only of Reprobates , who hear the Gospel : and I judge that Christ did not die for any sin of Reprobats : But this I hold , and have cleared , That for whose sinnes soever Christ hath died , he hath died for all their sins : And because he hath not died for Final Unbeleef , therefore he hath not died for any sin of such , as shall be guilty of this : and as for his owne , he died to prevent their falling into , and to keep them from this sin ; for he died to bring them unto God , that they might have the Adoption of sons , that they might be sanctified , and live unto Righteousness , be made Righteous , yea the Righteousness of God ; as is clear 1. Pet. 2 : 24. Heb. 10 : 10. 2. Cor. 5 : 21. 1. Pet. 3 : 18. Rom. 5 : 19. what then will they say to this ? Final unbeleef is certainly a sin ; and Christ either died for it , or not ; if he died for it , than it can be laid to no mans charge ; or Christ's death is of no value . If he died not for it , he died not for all the sinnes of all men ; but at most , for some sinnes of all men ; and if that was all , no man could thereby be saved , for one sin is enough to procure damnation . Moreover ( 10. ) we finde the Persons , for whom this price of blood was laid down , designed more particularly , and the Object of this Redemption restricted ; and so it could not be for all & every one . It is said to be for Many Esai 53 : 11. Matth. 20 : 28. & 26 : 28. Mark 10 : 45. Heb. 9 : 28. and what these many are , is abundantly declared in other Scriptures , where they are called Christ's Sheep Ioh. 10 : 15. Christ's People Mat. 1 : 21. His People , whom according to the predictions of the Prophets , which have been , since the world began , he should save from their enemies , and from the hand of all , that hate them , to performe the mercy promised to the Fathers , and to remember his holy Covenant , the oath , which he swore to Father Abraham ; that he would grant unto them , that being delivered out of the hand of their enemies , they might serve him without fear , in holiness & Righteousness , before him , all the dayes of their lifo Luk. 1 : 68 , 70 , 71 , 72 , 73 , 74 , 75. His Church Ephes. 5 : 25. Act. 20 : 28. His Body Ephes. 5 : 22. The Children of God , that were scattered abroad Ioh. 11 : 52. Sones , Sanctified , Brethren , the Children that God gave him , that Seed of Abraham Heb. 2 : 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. They are the Sheep , that shall infallibly beleeve , because sheep Ioh. 10 : 26. and Whom Christ knoweth , and of whom he is known vers . 14. and such as shall heare his voice vers . 16. & follow him vers . 27. to whom he will give eternal life , so that they shall never perish , & who are given to him of his Father vers . 28 , 29. & the Elect 2. Tim. 2 : 10. He is bread giving life unto the World , of them , that the Father hath given him , and shall come to him Ioh. 6 : 33 , 39. They are these , concerning whom the Fathers will was , as being given of him , that he should lose nothing , but raise it up againe , at the last day ver . 38 , 39 , 47. The Redeemed ones that are numbered by God 144000. & are the first fruites unto God , and the Lamb. Revel . 14 : 3 , 4 , 5. They are such as are the Lords , & whom the Lord knoweth for his 2. Tim. 2 : 19. & are enrolled in the Lambs book , Revel . 13 : 8. & 20 : 15. So are they designed to be these , for whom God is , and who shall have unquestionably all things ; the Elect who shall be justified , who shall not be separated from the Love of Christ ; are in all things more then Conquerours Rom. 8 : 31 , 32 , 33 , 34 , 37 , 38 , 39. These with whom the Covenant shall be confirmed Dan. 9 : 27. The redeemed out of every Kinred , & Tongue , & People , & Nation ; and made Kings & Priests Revel . 5 : 9 , 10. Further ( 11. ) if Christ died for the sinnes of all persons , how cometh it that they are not all actually pardoned ? It cannot be said , that Christ's death was not a satisfactory price , nor that the Father did not accept of it : If then he shed his blood for the remission of sins , Mat. 26 : 28. are not all these sins pardoned virtually & fundamently ? or shall they not all actually be pardoned in due time ? If it be said , they shall be pardoned upon Condition of their faith . But if the sinnes of all be equally payed for , and equally in a virtual manner discharged , in Christ's being actually discharged from that debt , in the day of his Resurrection ; and the actually discharge depending upon the uncertain Condition of mans Will ; man , who willingly performeth the Condition , shall praise himself for the actually pardon , and none else ; for Christ did no more for him , as to the Actual Pardon , than for others , who never shall be blessed with actual forgiveness : and yet forgiveness is held forth , as a special act of free grace ; forgivenesse of sinnes is according to the riches of his grace Ephes. 1 : 7. Moreover as to that Condition , whether did Christ purchase it , or not ? If he did not purchase it , than man is not beholden to Christ , for the Condition ; be it faith , or what ye will , it is no purchased mercy , but man is beholden to his good Lord - Free Will , for it , and so he may sacrifice to his own net , and sing glory to himself , for making himself to differ , and for obtaining to himself Actual Remission of all his sinnes , and consequently blessedness Rom. 4 : 6 , 7 , 8. for had not his owne well disposed Lord - Free Will performed that Condition , all that Christ did , had never more advantaged him , than it did others that perish . If it be said , that grace to performe the condition , though it be not purchased by the blood , of Christ , yet it is freely given by God , to whom he will. I Answer Not to insist here , on the proof of faith's being purchased by Christ ; because we shall cleare it afterward , & there is nothing else assigned for the condition , I would enquire , whether Christ knew to whom this grace would be given ; or not ? if not , then we must deny him to be God : if he knew , why shall we suppose , that he would lay down his life equally for all , when he knew before hand , that many should never get grace to performe the condition , upon which his death should redound to their actual pardon & justification ? what Ends , or what Advantages can we imagine of such an Universal Redemption ? ( 12. ) If the Condition , upon which actual pardon & justification is granted , in the blood of Christ , be purchased by Christ ; then either all shall certainly be Pardoned & Justified , or Christ hath not purchased an Equal , Common , & Possible Redemption , to all and every man : But the former is true , & it is not true that all shall certainly be pardoned & actually justified ; for then all should be glorified . That the condition , to wit , Faith , & Repentance is purchased by Christ , who can deny , seing , he is expresly called the Author of Faith , Heb. 12 : 2. and a Prince exalted to give Repentance & forgiveness of sins Act. 5 : 31 ? So that as forgiveness of sins is founded upon his death , as the Meritorious cause ; so must Repentance be ; and Christ , as an exalted Prince & Saviour , hath this power to dispose of his owne purchased legacy , which he hath left , and ensured by his death , unto the heires of salvation . Upon his Death , & Satisfaction made in his death , hath he gote all power in heaven & earth , a power to quicken whom he will Matth. 28 : 18. Ioh. 5 : 21 , 22 , 27. Phil. 2 : 9 , 10. Hence we are said to be compleat in him Col. 2 : 10. & to be blessed with all spiritual blessings , in celestials ( to which , no doubt , Faith & Repentance do belong ) in him Ephes. 1 : 3. Is it not from hence , that the divine power hath given unto us all things , that pertaine unto life and godliness 2. Pet , 1 : 3 ? Nay Paul tels us expresly Phil , 1 : 29. that it is given to us , in the behalfe of Christ , to beleeve on him . And certainly there is a promise of Faith & Repentance ; and all the promises are yea & amen in Him 2. Cor. 1 : 20. all the Blessings contained in the Covenant , are made sure by his death , who was the surety of this better Testament Heb. 7 : 22. & this Testament was to have force by his death Heb. 9 : 15 , 16 , 17 , 18 , & the New heart & heart of flesh , is promised in the Covenant , & comprehendeth Faith & Repentance , they being some of his Lawes , which he hath also promised to write in the heart Ier. 31 : 33 , Heb. 8 : 10. Ezech. 11 : 19 , 20 , & 36 : 26 , 27. We have moreover seen that Sanctification & Holiness , from which , Faith & Repentance cannot be separated , were purchased by Christ , & intended in his death : whence he is made of God unto us Sanctification 1. Cor. 1 : 30. If it be not purchased by Christ , how come we by it ? is it a thing in our Power , and an act of our owne Free Will ? Then , as I said before , we are beholden to ourselves , for Faith and all that follow upon it , & then farewell all Prayer for Faith & Repentance , & all Thanksgiving to God for it . This is pure Pelagtanisme . If it be said , that it is the free gift of God Ephes. 2 : 8. and a Consequent of electing love . I Answere all the fruites of election , which are to be wrought in us , are procured by the blood of Christ , for all are conveyed to us in a Covenant , whereof Christ is the Mediator & Surety , and with Christ he giveth us all things Rom. 8 : 32. & we are blessed in Him with all spiritual blessings , according as he hath chosen us in him before the foundation of the world Ephes. 1 : 3 , 4. So we are predestinate unto the adoption of children by Iesus Christ , Ephes. 1 : 5. and adoption is not had without Faith Ioh. 1 : 12. can we have Actual Redemption in Christ's blood Ephes. 1 : 7. Col. 1 : 14. even forgiveness of sinnes , and not have also in his blood Faith , without which there in no actual redemption , or forgiveness of sinnes to be had ? when Christ gave himself for us , that he might purifie unto himself a peculiar people zealous of good works Tit. 2 : 14. did he not purchase Faith , without which we cannot be such ? when the Renewing of the holy Ghost is shed on us abundantly , through I. C. Tit. 3 : 5 , 6. have we not Faith also through him ? May we not pray for Faith ; and can we pray for any thing , & not in Christ's name ? See 2. Tim. 1 : 9. 1. Pet. 1 : 3. Rom. 8 : 32 , 39. Luk. 22 : 32. Againe ( 13. ) All that Christ died for , must certanely be Saved , But all Men shall not be saved . That all , for whom Christ died , must certanely be saved , is hence apparent . ( 1. ) That all , who have Saving Faith & Repentance , shall be saved , will not be denyed ; & that Christ hath purchased Faith & Repentance to all , for whom he died , we have showne above . ( 2. ) These who shall freely get all things f●om God , must get Salvation ; for all things else signifie nothing without that ; but all they , for whom Christ was delivered , shall get all things , Rom. 8 : 32. ( 3. ) They whom nothing shall separate from the Love of Christ , and from the Love of God , which is in Christ Jesus , our Lord , must certainly be saved : But all they , for whom Christ hath died , will in due time have ground to say this . Rom. 8 : 34 , 35 , 39. ( 4. ) All they , to whose charge nothing can be laid , shall be saved : But this will be true of all that Christ died for ; for Christ's death is held forth as the ground of this , Rom. 8 : 33 , 34. ( 5. ) They , for whom Christ interceedeth , shall undoubtedly by saved : But Christ interceedeth for all , for whom he died , Rom. 8 : 33 , 34. ( 6. ) All who are sanctified shall be saved : But all that Christ died for , shall in due time be sanctified ; Sanctification being , as we shewed above , one principal intended end of Christ's death . ( 7. ) All Christ's Elected sheep shall be saved : But such are they , for whom Christ died , as was showne . ( 8. ) All that God & Christ love with the greatest love imaginable , shall certainly be saved : But such are they , for whom Christ died , Ioh. 3 : 16. & 15 : 13. Act. 20 : 28. Eph. 5 : 25. ( 9. ) All that become the Righteousness of God in Christ shall be saved . But that shall be true of all , for whom he died , or was made sin , or a sacrifice for sin 2. Cor. 5 : 21. ( 10. ) All , that shall be blessed in having their sins pardoned , shall be saved , Rom. 4 : 6 , 7 , 8. But all for whom Christ died shall have this Redemption , Ephes. 1 : 7. Col. 1 : 14. ( 11. ) All they , whom Christ knoweth & acnowledgeth , shall be saved , Mat. 7 : 23. But he knoweth all them for his sheep , Ioh. 10 : 14 , 17. for whom he died . ( 12. ) All , for whom Christ rose againe , shall be saved , seing he rose for our justification , Rom. 4 : 25. But he rose againe for all those , for whom he died , Rom. 4 : 25. who was delivered for our offences , and was raised againe for our justification , Rom. 8 : 34. ( 13. ) All who shall be planted together with Christ , in the likeness of his resurrection , shall be saved : But that is true of such as he died for , Rom. 6 : 5. ( 14. ) All they in whom the old man shall be crucified , that the body of sin might be destroyed , that hence-forth they should not serve sin , shall be saved : But that is true of such as he died for , Rom. 6 : 6 , 7 , 8. knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin : for he that is dead is freed from sin . Now if we be dead with Christ , we beleeve , that we shall also live with him , &c. ( 15. ) All they , who shall be made Kings & Priests unto God , shall be saved . But all the redeemed shall be such , Rev. 1 : 5 , 6. & 5 : 10. See worthy Mr. Durham on the Revel . p. 303. ( 16. ) If Christ must see of the travail of his soul , then these he died for must be saved : But the former is true , Esai . 53 : 11. ( 17. ) All whom Christ shall Justifie shall be saved , But he shall justify all , whose iniquities he beareth , Esai . 53 : 11. Thus is this sufficiently proved . It is also considerable ( 14. ) That no where in Scripture , we finde it expresly said & affirmed , That Christ died for all men ; Far less finde we it said , that Christ died for all and every man. Why then is all this trouble made ? But they say , as much as all that is said by consequence . And this we deny : if they will rationally presse this matter , they should evince , that such expressions , as they make so much work about , can be no otherwise understood , than they suppose , in the places , where they stand : and this they shall never be able to do . Though it be said , that Christ gave his life a Ransome for all ; yet no reason can evince , that that is necessarily to be understood of all & every man : so nor can they conclude any thing rationally from the word world . They may as well inferre from these words all , and the world , that Christ died for devils , beasts & sensless creatures , as that he died for all & every man ; for they are comprehended under these terms , as well as Men : And if they will restrict these termes to men , because of other Scriptures ; why may not we restrick them also to the Elect , because of the correspondence of other passages of Scripture ? They cannot deny us the liberty , they take to themselves . If they say , that there is a vast difference betwixt Devils an Men , in reference to such favours . We deny it not : but shall adde , that in reference to spiritual favours , amongst which we cannot but reckon , with the good leave of our Adversaries , the death of Christ , being the fruit & expression of the greatest Love of God to Man , we finde also a great difference in Scripture . Some are Loved , some Hated Rom. 9 : 11 , 12. Some whom he Knoweth some whom he Knoweth not Ioh. 10 : 14. & 13 : 18. Mat. 7 : 23. 2. Tim. 2 : 19. Some Chosen & Ordained to life , others not , but to Wrath Act. 13 : 48. Rom. 8 : 30. & 9 : 18. &c. Ephes. 1 : 4. 1. Thes. 5 : 9. Some Sheep , others Goats Mat. 25 : 32. Some on whom God hath Mercy , others whom he Hardeneth Rom. 9. Some his Church , others not Act. 20 : 28. Ephes. 5 : 25. Some . of the World , others not Ioh. 17 : 9 , 10. Some his Brethren , others not Heb. 2 : 10 , 12 , 13. And as plainly read we , that Christ died for his People Mas. 1 : 21. his Sheep Ioh. 10 : 11 , 12 , 14. his Church Act. 20 : 28. Ephes. 5 : 25. his Elect Rom. 8 : 32 , 34. and his Children . Heb. 2 : 12 , 13. If we would consider aright . ( 15. ) What Christ did undergoe & suffer , while he was made sin , or was making satisfaction for sin ; we should hardly think it probable , that Christ Jesus , God-man , who was the brightness of tho Fathers glory , and the express image of his person , Heb. 1 : 3. and thought it no robbery to be counted equal with God , Phil. 2 : 6. Should have undergone what he did undergoe , and that the Father should have laid all that upon him , which he did lay upon him , and that to purchase only a meer Possible Redemption from sin & wrath , whereby not one person should be saved or pardoned , if so it had seemed good to captaine Free will. Not to mention his condescending to be Born of a woman , & to be made under the Law , Gal. 4 : 4. nor his being in the forme of a servant , Phil. 2 : 7. nor his Poverty & mean Condition in the world , 2. Cor. 8 : 9. nor his Conflicting with the indignities of the world , Psal. 22 : 6. Heb. 12 : 2 , 3. with the temptations of Satan Math. 4 : 1-12 . Luk. 4 : 15. and his being under the infirmities , common to the nature of man , being in all things like us , except sin Heb. 2 : 17. & 4 : 15. Esai . 52 : 13 , 14. Nay , nor his sufferings in his Body , Name , Honour at death , when he was betrayed by Iudas Mat. 27 : 4. forsaken by his disciples Math. 26 : 56. Scorned & Reviled by the world Esai . 53 : 2● 3. Condemned as a malefactor by Pilat , & Tormented by his persecutors Mat. 27 : 26-50 . Ioh. 19 : 34. & Endured the Painful , Shameful & Cursed death of the crosse Phil. 2 : 8. Heb. 12 : 2. all which & the like being endured by Him , who was the Son of God , could be no mean suffering , nor undergone for an uncertain end , or for the procureing of a meer Possible & Uncertain good : But that which we would most take notice of here , is , his Soul sufferings , being persued by divine justice , when that Zach. 13 : 7. was accomplished , awake , O sword , against my shepheard , against the Man , that is my follow , saith the Lord of hostes , smite the shepheard and the sheep shall be scattered , Mat. 26 : 31. and the Lord did bruise him , and put him to griese Esai . 53 : 5 , 10. and he began to be sorrowful even unto death Mat. 26 : 37 , 38. and was sore amazed and very heavy Mark. 14 : 34. and was put to offer up prayers and supplications , with strong cryes and teares to him , that was able to save him Heb. 5 : 7. when ; notwithstanding that an angel appeared unto him from heaven , strengthening him , yet being in an agony , he prayed more earnestly , and his sweat was , as it were , great drops of blood falling down to the ground Luk. 22 : 43 , 44. and at length was made to cry out , my God , my God , why hast thou forsaken me Psal. 22 : 1. Mat. 27 : 46. Mark. 15 : 34. This was no mean business , when the Rayes & Irradiations of Divine Love were drawn-in & withheld from him , who had such a sharp sense of the happiness in the enjoying of God's favour , because of the Personal union with the Godhead . But that which is most of all to be considered , is his being made a Curse Gal. 3 : 13. and so made to wrestle with the Justice and Wrath of a sin revenging God. This was the gall and the worm wood , that made him cry Ioh. 12 : 27. Now is my soul troubled , and what shall I say ? Father save me from this hour . Shall we suppose , that all this was about an Uncertane Bargane ? Shall we think , that he died the cursed death of the crosse , and bore the weight of God's wrath Luk. 22 : 41. Mat. 27 : 46. and so became a sacrifice to satisfie divine justice Heb. 9 : 14 , 18 , & all to purchase a meer Possibility ; or a meer Possible Redemption ? Shall we think , that the Second person of the Trinity should do & suffer all these things , for to redeem man , when possibly , if Freewill should be so ill natured , not one man should reap any advantage thereby ? Me thinks , the asserting of this should be a great temptation to cause people turne Socinians , and deny all these soul sufferings of Christ , & his bearing the wrath of God , & making any satisfaction to justice . Adde to this ( 16. ) That the Scriptures speak of Christ's Death & Sufferings , as being not for himself , but for others ; and that not only for the good & advantage of others ( and doubtless the advantage of all this should be but little , if it were nothing else , but a meer Possible Redemption , which Free will might make actual , or not Actual , as it pleased ) but in their Roome & Place : hence it is called the chastisement of our peace Esai . 53 : 5. and he is said to have borne our griefs , and carryed our sorrowes vers . 4. He was wounded for our transgressions ; and bruised for our iniquities vers . 5. The Lord laid on him the iniquity of us all vers . 6 , — for the transgression of my people was he stricken vers . 8. — for he shall bear their iniquities vers . 11. — he bare the sin of many vers . 12. He bear our sins , in his body , on the tree 1. Pet. 2 : 24. the just suffered for the unjust 1. Pet. 3 : 18. Hence beleevers are said to be crucified with him Gal. 2 : 20. - to be baptized into his death Rom. 6 : 3. buried with him by baptisme into death vers . 4. - planted together in the likeness of his death vers . 5. dead with Christ vers . 8. He was cut off , but not for himself Dan. 9 : 26. See also Heb. 2 : 9. 1. Pet. 2 : 21. Shall we say , that this was meerly for our good , seing it was , in some respect for the good of the whole creation Rom. 8 : 20 , 21 , 22 , 23. Act. 3 : 21. and not in our Place & Stead ? Paul saith 2 Cor. 5 : 14. If one be dead then were all dead . And it is manifest , that he payed the Law-debt , having taken on him the seed of Abraham for this end Heb. 2 : 16 , & being made a curse for us , he redeemed us from the curse of the Law Gal. 3 : 10. So that it was in our stead Rom 5 : 6 , 7 , 8 Ioh. 11 : 50. & 10 : 11 , 15. And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath clearly this import Mat. 5 : 38 , & 17 : 27 , Esa. 41 : 4. Exod. 21 : 23 , 24. 1. Chron , 14 : 1. 1. King. 3 : 7 , 2. King. 1 : 17 , & 11 : 43. Prov. 11 : 3. Ioh. 16 : 4 , & 34 : 17. 1. Pet. 3 : 9. Rom 12 : 17. See many other places cited by worihy Mr. Rutherfoord in his book of the Covenant pag. 254 , 255. where both in the N. T. and in the LXX . version of the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this import . And this truth is abundantly made out by our Orthodox Divines , writting against the Socinians ; so that I need say no more of it ; only I think , such as assert the Redemption purchased by Christ to have been a meer General Possible Redemption , do strengthen the hands of the Socinians ; and joyn with them against the Orthodox : But to our purpose , Such as Christ did thus die for , & in their room & place , are accounted to have died in Him , & so freed : as in Ter. Pro illo te ducam , Ego pro te molam . Moreover ( 17. ) If we consider the furniture , which Christ as mediator had given to him of the Father , we shall see more of the unreasonableness of this opinion , which the Arminians embrace : Not to speak of what he had as God , the Fathers Fellow & Equal , let us but take notice of that communicated furniture , which he had as Mediator between God and man , 1. Tim , 2 : 5. and our Emmanuel , Esai . 7 : 14. We see he is called Wonderful , Counsellour , &c. Esai . 9 : 6 , 7. He is that Candlestick , whence the golden pipes do empty the golden oile , Zeoh 4 : 12. He was full of grace & truth Ioh. 1 : 14. Was this fulness for a meer Possible effect ? Or had he it so , and for such an end , as none might possibly be the better thereof ? No ; and of his fulness have all we received grace for grace Ioh , 1 : 16. He had not the Spirit by measure Ioh , 3 : 34. It pleased the Father , that in him should all fulness dwell . Col. 1 : 9. In him are hid all the treasures of wisdome & knowledge Col. 2 : 3. and in him dwelleth all the fulness of the godhead bodily vers . 9. And wherefore is all this ? Even that all his might be compleet in him vers . 10. Grace was poured into his lips Psal. 45 : 2. and he was anoynted with the oyle of gladness above his fellowes vers . 7. And Esai . 61 : 1. Luk. 4 : 18 , &c. The Spirit of the Lord God was upon him , because the Lord had anoynted him . And for what end ? To preach glade tideings unto the meek , to binde up the broken hearted , to proclame liberty to the captives , and the opening of the prison to them that are bound . See further vers . 2 , 3. Sure , this was no uncertain end , nor left to the discretion of Free will. So Esai . 11 : 2. And the Spirit of the Lord shall rest upon him , the Spirit of wisdom and understanding , &c. Shall all this be , and further shall Righteousness be the girdle of his loines , and faithfulness the girdle of his reines vers . 5. And may it notwithstanding so come to passe , that the Wolf shall not dwell with the Lamb , nor the Leopard lye down with the Kid , &c. nor the earth be full of the knowledge of the Lord , as the waters cover the sea ? Vers. 6 , 7 , 8 , 9. How absurd is it to imagine this ? All this furniture saith , that it was no Uncertain General End , which he had before his eyes , in undertaking this work ; and the Father in sending him , and granting to him this fulness . Adde to this ( 18. ) The Titles & Relations , which Christ took upon him : for they cannot be meer insignificant and empty Names . He is called a Redeemer Esa. 41 : 14 & 54 : 5. & 49 : 26 , & 60 : 16. & 43 : 14 & 44 : 6 , 24. & 48 : 17. & 49 : 7. & 47 : 4. & 59 : 20. Rom. 11 : 26. And shall we imagine , that He shall be a Redeemer & Deliverer , and yet no man Redeemed or delivered ? No : He hath a redeemed company , whom he owneth as such Esa. 35 : 9. & 43 : 1 , 23. & 44 : 22. & 48 : 20. Ier. 31 : 11. Esai . 51 : 11. & 52 : 3. & 63 : 4. Zach. 10 : 8. Luk. 1 : 68. & 24 : 21. 1. Pet. 1 : 18 , Revel . 5 : 9. & 14 : 3. He is called a Saviour Esai . 43. 3. 11. & 45 : 15 , 21. & 63 : 8. Luk. 1 : 47. & 2 : 11. Ioh. 4 : 42. Act. 5 : 31. & 13 : 23. 2. Tim. 1 : 10. Tit. 1 : 4. Ephes 5 : 23. T it 2 : 13. & 3 : 6. 2. Pet. 1 : 1 , 11. & 2 : 20. & 3 : 2 , 18 , 1. Ioh. 4 : 14. Shall we think , that he was given & sent for a Saviour , and took upon him that title & relation , and notwithstanding no man might be saved ? No , there are also some designed , the Saved 2. Cor. 2 : 15. Act 2 : 4. 1. Cor. 1 : 18. He is called a King Revel . 15 : 3. & 17 : 14. & 19 : 16. 1. Tim. 6 : 15. Ioh. 12 : 15. Luk. 19 : 38. & 23 : 2. Zach. 9 : 9. Mat. 21 : 5. Now is he an actual King , and shall have none but potential Subjects ? Shall he be a King without a Kingdom ? See Ioh. 18 : 36. Col. 1 : 13. 1. Cor. 15 : 24. He is called an Husband 2. Cor. 11 : 2. Ier. 31 : 32. And therefore he must have a Wife & a Bride Ioh. 3 : 29. Revel . 18 : 23. & 21 : 9. & 22 : 17. He is called an Head Ephes 5 : 23. 1. Cor. 11 : 3. Ephes. 4 : 15. & 1 : 22. Col. 1 : 18. And so must have a body Ephes. 1 : 23. Rom. 12 : 5. Ephes. 4 : 4. Col. 3 : 15. & 1 : 24. & 2 : 19. Ephes. 4 : 16. & 5 : 23. & 3 : 6. He is called the Vine stock , & shall he have no Brancnes ? Ioh. 15 : 1 , 2. &c. These things might be further enlairged & pressed ; but we shall haste forward . ( 19. ) Our Adversaries say , That Christ by his Death & passion did Absolutely , even according to the Intention of God , purchase Remission of sins & Reconciliation with God , and that for all & every man : Others say conditionally : But withal as to the application of this purchase : it is made to depend upon faith : and so they distinguish betwixt Impetration & Application . And though it is true , the purchase made is one thing , and the actual enjoyment of the thing purchased is another thing : Yet we may not say , with our Adversaries , that the Impetration is for moe , than shall have the Application ; But we assert , that both Impetration & Application , in respect of the designe of the Father , which is absolute & certain , and the Intention of Christ the Mediator , which is fixed & peremptory , are for the same individual persons ; so that for whomsoever God sent Christ , & Christ came to purchase any good , unto these same shall it actually , in due time , & in the Method & manner Condescended upon & prescribed , be given ; & upon them , & none else , shall it actually be bestowed : for ( 1. ) No other thing , beside this Application , can be supposed to have been the end of the Impettation ; And sure , Christ was herein a Rational Agent : Nay , it was the Intention & designe of the Father , that the Application of these good things should be by the meanes of this Impetration , as is abundantly cleared above . ( 2. ) We cannot suppose that either Christ , or his Father , should faile , or come short of their end designed ; but by our Adversaries , the Impetration might have been obtained , and yet no Application made of the good things impetrated & obtained . ( 3. ) If no Application was intended by the Father or by Christ , then it must be said , that both were uncertain , as to what the Event should have been , or at least Regardless & Unconcerned ; either of which to affirme were blasphemy . ( 4. ) The very word Impetrate , having the same force & import with , Purchase , Procure , Obtaine , Merite , and the like , doth say , that such , for whom this Impetration was made , have a right , upon the Impetration , to the thing Acquired & Purchased : And if they have a right thereto , that Possession should follow . ( 5. ) Yea the word importeth , the actual conferring of the good , to be the very end of the Purchaseing & Impetrating ; and so , in this case , the very Impetration is ground of Assurance of the Application , considering , who did impetrate , and at whose hands , and withall , what was the ground of the Fathers sending of Christ , and of Christs coming to impetrate , even inconceiveably wonderful & great Love. Nor doth the intervening of a condition , required before the actual collation of some of the good things purchased , hinder at all ; for all these Blessings , some whereof are as a condition to others , are the one good thing Impetrated , and the very conditions are also Impetrated , as we declared above : and so this pointeth forth only the methode of the actual bestowing of these good things purchased . ( 6. ) How absurd is it to say , a thing is Impetrated or Obtained , and yet may , or may not be Bestowed ; may be Possessed , or not Possessed ? Or to say , that such a good thing is Obtained by price or petitioning , and yet the same good thing , may never be Bestowed , or the Bestowing of it hangeth & dependeth upon an Uncertain Condition , which may never beperformed ? ( 7. ) How unreasonable is it , that such should have right to the Merites , that have no right to the thing Merited ? Doth not an interest in the Merites , procureing any thing , include an interest in the thing Merited ? When a ransome is payed for captives , to the end they may be delivered , have not these Captives a right to the deliverance , upon the payment of that ransome ? ( 8. ) The Scriptures do so connect these two , that it argueth contempt thereof , to imagine such a separation : as Rom. 4 : 25. Yea the one is assigned as a certain Effect & Consequent flowing from the Other , as its Moral cause Esai . 53 : 11. By his knowledge shall my righteous servant justify many , this Justification is the Application ; & whence cometh it ? For he shall bear their iniquities , there is the Impetration given as the ground hereof : So further vers . 5. he was wounded for our transgressions , &c. and what followeth upon this Impetration ? And by his stripes are we healed . So Rom. 5 : vers . 18. By the Righteousness of one the free gift came upon all men to justification . So that the Application reacheth an all , that is , all who have interest in the Righteousness , which is the thing Impetrated see also Heb. 10 : 10. ( 9. ) If Christs Intercession be for the same persons , for whom he died , then the Application is to the same ; for this Intercession of Christ is in order to the Application : But that Christs Intercession is for the same persons , for whom he died , we shall see hereafter . ( 10. ) If all things be ensured to such , for whom Christ died , then certanely this Application cannot fail but the former is true Rom. 8 : 32. He that spared not his owne Son , but delivered him up for us all , how shall he not ( mark this manner of expression which importeth the greated of absurdities to think otherwise ) with him also freely give us all things ? ( 11. ) And in that same place vers . 33 , 34. Christs death is given as the certain ground of Justification , & Salvation , so that such , as he died for , shall certanely , in due time , & after the methode prescribed , be Justified & Saved ; otherwayes , there were no sure ground in the Apostles argueing ; for if all the ground of this certanty , as to Application , were from their Faith , or fulfilling of the Condition , the Apostle would have mentioned this , as the maine ground , & not have led them to a ground common to others , who never should partake of the Application . ( 12. ) This matter is abundantly confirmed from what we said above , concerning Christs purchasing of Faith , and dying for our sanctification , & to bring us to God , &c. so that more needeth not be added here . ( 20. ) For further confirmation of this , and because our Adversaries think to salve the fore mentioned separation of Impetration & Application , by telling us , that where good things are Absolutely purchased , then Application must follow ; But not where good things are purchased only Conditionally , as in our case : we shall therefore shew , how this will not hold , nor advantage their cause : for ( 1. ) If all be Redeemed Conditsonally , that condition , whatever it be , must in equity be revealed to all . ( 2. ) Either God & Christ knew , who would performe this condition , or not : If not , then they were not omniscient : If they did know ; then sure , this death was more particularly & designedly intended for them , than for the rest : and upon what account , & to what end , should Christ lay down his life a Ransome for such , as he knew certainly should never be the better thereof ? And why would the Father send him to die for such ? ( 3. ) This Condition is either in mans sole power , without the help of the Grace of God , to performe , or not : If it be in mans power , from what Scripture shall this Pelagianisme be confirmed ? How shall then the new Covenant of Grace be distinguished in specie from the Covenant of Works , made with Adam ? If this Condition be not in mans power , but the Grace of God must work it . Then either God will work it in all , or not : If not , why would God purchase good things to people upon a Condition , which they could not performe , & which he alone could work in them , & resolved not to worke in them ? If he will worke it in all , then all shall certainly be saved . Againe , if this Condition be the free gift of God , then either God will give it Absolutely to all ; and so all shall certainly be saved : or Absolutely to some , & then none but they shall be saved , and why should Christ die for the rest ? Or Conditionally to all : And if so , the doubt will recurre concerning that Condition , which either must be Absolutely given , & so we are where we were , or Conditionally , and so still the doubt recurreth . ( 4. ) This condition is either purchased by Christ , or it is not . If not , then we owe no thanks to Christ for it , nor for what is obtained upon that Condition , more then others who performe not the Condition , & so obtaine nothing : but to ourselves only , who make ourselves to differ ; and so may we sing praises to ourselve , & put the crown upon our owne heads , and give no song of praise to the Redeemer , but what such as go to hell are bound to give , contrary to all Christian Religion : If Christ hath purchased this Condition , then it is done either Absolutly , of Conditionally : If Absolutely , than all shall Absolutely have it : if Conditionally , we enquire , what is the Condition ? And whatever it be , we may move the same questions concerning it . ( 5. ) By this meanes the act should creatits owne object ; for Faith in the death of Christ is ordinarily given as the Condition , and this faith maketh the death of Christ valide , which otherwayes would not be . ( 6. ) This maketh all the vertue of Christs death to depend upon mans act ; so that if man will , all shall be saved ; if not , no man shall be saved , notwithstanding that Christ died for them . ( 7. ) This makes Christ but , at most , a half Mediator , doing one part of the work ; and man , coming in to compleete it must be the other half mediator ; and so , at least , must have the halfe of the Praise . ( 8. ) where saith the Scripture , that if we beleeve , Christ died for us ? or that Christ died for all , or for any , Conditionally ? It is true , some of the effects of Christ's death are bestowed Conditionally , ( taking the word conditionally not properly , as if the performance of that Condition , did in proper Law sense procure a right to these mercies ; for through the merites of Christ's blood have we a right properly to all ; but improperly as denoteing nothing but the Methode & way of God's bestowing the blessings purchased , first this , and then , upon the souls acting of that , another ; as for example , first faith , then upon the souls acting of Faith , Justification , then Sanctification &c. and upon the souls acting of Sanctification , Glorification ) but the death of Christ cannot therefore be called Conditional , more than the will or purpose of God can be called conditional , because some of the things willed , may depend upon other , as upon a condition . ( 9. ) Then by performing the Condition , man should procure to himself a Legal Right , and Title not only to the death of Christ , but to Justification , Adoption , Sanctification , yea & to Glorification ; yea and that a more near & effectual Title & Right , than what was had by Christ's death ; for the Title had by Christ's death ( if it can be called a Title ) was far Remore & Common to such , as shall never have any profite by it ; but the other is Certain , Particular , Proxime , & giveth possession , ●us in re . ( 10. ) Then Christ's blood , as shed upon the crosse , was but a Po●●ntial thing , having no power or vertue in it self to redeem any , it was but a poor Potential price : and all its vertue of actual purchasing & procureing is from mans performing the Condition ; this , and this only , giveth it Power & Efficacy : and so Christ is beholden to man for giving vertue unto his Blood , and making it effectual , which before was a deadineffectual thing . Then let any judge , who should have the greatest share of the Glory of Redemption , Man or Christ. ( 11. ) was Christ's death Absolute in no respect ; or was it , as to some things , I mean , belonging to Grace & Glory , Absolute ? if in nothing , then Man must certanely have a great share of the glory : if it was Absolute as to any thing , what was that ? and why was it more Absolute as to that , than as to other things ? And why should it then be simply , & without limitation , said that Christ died for all Conditionally ? For Further confirmation of our 19. Argument , & confutation of our Adversaries position , we adde ( 21. ) That Christ Jesus is heard of the Father in all that he asketh Psal. 2 : 8. Ioh. 11 : 41 , 42. and as an High Priest he entred into heaven Heb. 9 : 11 , 12. now to appear in the presence of God for us vers . 24. to prepare a place Ioh. 14 : 2. & to act the part of an Advocat , interceding with the Father , in the behalfe of all such , for whom he died 1. Ioh. 2 : 1 , 2. If then Christ , whom his Father heareth alwayes , intercedeth in the behalfe all these , for whom he died , either he did not die for all , or all must certainly be saved . That Christ's Intercession , & Death are for the same persons , will be , and must be denyed by our Adversaries : But to us it is most manifest from these grounds . ( 1. ) To Intercede & pray are as Essential & Necessary Acts of the Priestly office , as to offer sacrifice : and the Apostle Heb. 9. cleareth up , how Christ did in truth , what the High Priest among the Jewes did in the type ; for as the High Priest alone went , once every yeer , into the second tabernacle , or holy of holies , not without blood , which he offered for himself , and the errours of the people vers . 7. So Christ , being come an High Priest of good things to come , by a greater and more perfect tabernacle , by his owne blood , he entered in once into the holy place , having obtained eternal Redemption vers . 12. Hence he is said to Live for ever to make Intercession for us . Heb. 7 : 25. and he is an Advocat with the Father 1. Ioh. 2 : 1. Hence then it is manifest , that Christ must Intercede for such , as he did Offer up himself for , or he shall not be a Perfect & Compleet High Priest ; or not faithfull to performe all the Offices of the High Priest : neither of which can be said . ( 2. ) The ground of his Intercession , is held forth to be his Oblation : as the High Priest went into the holy of holies with the blood of the sacrifices , which he had offered ; so Christ entered into the holy place , having first obtained by the sacrifice of himself an Eternal Redemption . Heb. 9 : 12. So he is an Advocate with the Father , being first a Propitiation for sinnes 1. Ioh. 2 : 1 , 2. ( 3. ) Both his Death & Intercession make up one Compleet Medium , & are intended & designed , as one Medium , for the end designed , viz. the bringing of many sones unto glory , saving to the uttermost all that come to God through him &c. ( 4. ) How unreasonable is it to think , that Christ would refuise to Pray for such , whom he loved so dearly , as to lay down his life for ? yet he saith expresly , that he prayeth not for the world , but for others , distinguished from the world , Ioh. 17 : 9. ( 5. ) As His Death was for such as the Father had given him ( is we saw above ) so his Intercession & Prayer is restricted to such Ioh. 17 : 9. - I pray not for the world ; but for them which thou hast given me , for they are thine . ( 6. ) Christ's end in coming into the world , was to save his people ; Hence he gote that name Iesus ; but he should not be able to save them , Perfectly , Compleetly , & to the Utermost , if he did not joyne his Intercession , with his Oblation ; Yea upon this account he continueth ever a Priest , having an unchangable Priesthood , Heb. 2 : 24 , 25. But this man , because he continueth ever , hath an unchangable Priesthood , wherefore he is able to save them to the uttermost , that come unto God by him , seing he ever liveth to make intercession for them . ( 7. ) The Apostle so joyneth them together Rom. 8 : 34. that they must do manifest violence to the Apostles reasoning , who would pull them asunder , & separate the one from the other . It is ( sais he ) Christ that died , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us . ( 8. ) Yea , they are so joyned together here , that his death alone considered could not yeeld that ground of triumph & boasting , nor security from Accusations : Yea rather , that is risen againe , &c. ( 9. ) So that the separating & taking of these asunder , is greatly prejudicial to the consolation of his people ; for though they should attaine to some apprehensions of Christ's dying for them , as an Advocate with the Father , upon new sinnes 1. Ioh. 2 : 1 , 2. Though Christ died , yet they might be condemned , for he must also Interceed ; and if he do not Intercede for them , their Hopes , & Comforts are gone : And so there should be no force in that , who is he that condemneth , it is Christ that die●● Rom. 8 : 34. And a poor soul might be hal saved , but not to the uttermust , contrare to Heb. 2 : 25. ( 10. ) And that place Rom. 8 : 33. restricteth both equally unto the Elect : who shall lay any thing to the charge of God's elect ? ( 11. ) When Christ laid down his life a Ransome for sinners , he could not but know , that by that Ransome none should be actually saved , without his Intercession , it being accorded betwixt Father & Son , that the mediator should mediate both by Price & by Prayer : And he could not but know , for whom he purposed & intended to Interceed ; how shall we then suppose , that he would lay down his life for those , for whom he was purposed not to Pray ? Or that he would do the most for them , For whom he would not do the least ? ( 12. ) Christ's intercession is really a presenting unto God the Oblation made : Therefore sayes the Apostle Heb. 9 : 24. that Christ is entered into heaven it self , to appear in the presence of God for us : And so by appearing he Interceedeth : & his appearing is in his owne blood , whereby he obtained Eternal Redemption Heb. 9 : 12. & so his Intercession must be for all , for whom the Oblation was , & the eternal Redemption was obtained . ( 13. ) Yea both these are so joyned together by Esaias Chap. 53 : 12. as that they are made one ground , & procureing cause of God's divideing him a portion with the great , & of Christs own divideing the spoile with the strong ; Because he hath poured out his soul unto death , and he bare the sin of many , and made ●ntercession for the transgressours . ( 14. ) This is further clear from the reasons , we gave to confirme that fast connexion betwixt Christ's Impetration & Application , in the foregoing paragraph , for the Actual Application of the benefite & fruit of his oblation is attributed to his Intercession . ( 15. ) Nay , that whole Chapter Ioh. 17. confirmeth this ; for there Christ is both Offering himself , or sanctifying himself thereunto vers . 19. and Interceding ▪ and these are so lincked together , both in themselves , & as to the persons for whom , that it must argue , at least , much incogitancy , to imagine a divulsion , & separation of these two acts of his Priesthood . ( 16. ) If Christ Intercede not for the same persons , for whom he died , we ask for whom he Intercedeth ? Is it for actuall beleevers ? Then we ask a Scripture ground for this restriction ? And then it is manifest hence , that Christ Intercedeth not for the working of faith in any : And yet Esaias tels us , that he maketh Intercession for transgressours . And we see Ioh. 17 : 20. that he prayeth not only for those , who were already beleevers , but for such also , as were not yet beleevers . He told us Himself also , that he would pray the Father for the Spirit , Ioh. 14 : vers . 16. And among other things , this is one work of the Spirit , to cause a sinner beleeve , 2. Cor. 4 : 13. Ephes. 1 : 17 , 18 , 19. The point we are upon will be further cleare , if we consider . ( 22. ) That Christ's death was a Redemption , & we are said to be Redeemed thereby Gal. 4 : 5. & 3 : 13. Rom. 3 : 24. Ephes. 1 : 7. Col. 1 : 14. ● Pet. 1 : 8. Revel . 5 : 9. Tit. 2 : 14. And therefore , all such , as he laid down this Redemption , or Redemptionmoney for , must of necessity be redeemed & saved , & consequently he died not for all , seing all are not redeemed & saved . His Ransome , or Price of Redemption , which he laid down , viz. his blood , which he shed , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome Mat. 20 : 28. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2 : 6. That all such , for whom this Redemption-money was payed , & this Ransome was given , must be saved , is cleare ; for ( 1. ) Other wayes it were no Redemption , a Ransome given for Captives doth say , that these Captives , in Law & Justice , ought to be set at liberty . ( 2. ) This Redemption is the same with , ( as to the effect , ) or hath attending it , forgiveness of sins . Col. 1 : 14. Ephes. 1 : 7. & forgiveness of sins , is with justification , & hath blessedness attending it Rom. 4 : 6 , 7 , 8. ( 3. ) Salvation necessarily followeth upon this Ransome & Redemption , as is clear 1. Tim. 2 : 4. compared with vers . 6. ( 4. ) This Redemption is from a vaine Conversation 1 , Pet. 1 : 18. & consequently is attended with Salvation . ( 5. ) It is attended with justification , Rom. 3 : 24. being justified freely by his grace , through the redemption , that is in Iesus Christ. ( 6. ) Hence it is called the Redemption of the transgressions Heb. 9 : 15. that is , either of Transgressours , by a metonimy , or of us from the evil of transgressions , & that upon a valuable compensation & satisfaction ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Redemption from evil by the Intervening of a Price , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ransom , ( 7. ) This was a Redemption from the Law , for God sent forth his son — made under the Law , to redeem them , who were under the Law Gal 4 : 4 , 5. & so by this redemption , there is a liberation had from the Law , & its Curse & Penality . ( 8. ) And it is a Redemption of such as were under the Law , for this end , that they might receive the adoption of sones Gal. 4 : 5. But this Adoption of sones is not common to all . ( 9. ) All which receiveth confirmation from this , that the Father , who received this ransome , did himself send his Son to lay it down , & so it was his own Ransome ; and therefore must have been payed , upon a certaine designe of actually Redeeming & delivering from Sin , Satan , Death & Hell , those , for whom it was laid downe . ( 10. ) So is there an other end of this Redemption mentioned Gal. 3 : 13 , 14. Christ hath redeemed us from the Curse of the Law — that the blessing of Abraham might come on the Gentiles through Iesus Christ. ( 11. ) Seing the Lord Iehovah might have refused to free the sinner , upon any Redemption or Satisfaction offered , & exacted all of the sinners themselves , that they lay under by the Law , it was a great condescendence in love of this great Lord , & a gracious act of Soveraignity , to accept of a mediation ; & of Love & free grace to provide a Redeemer ; we cannot but in reason think , that His good pleasure did regulare this matter , as to the Persons , who should be Redeemed , & as to the manner & method after which they should actually partake of the Redemption . And that therefore , the persons to be redeemed were condescended upon , and the persons condescended upon were certanely to be Redeemed ; the Lord having intended , in the contrivance of this Redemption , the certaine Salvation & Redemption of those , who were condescended upon , & of none else , and the Intentions , Designes & Purposes of God are not vaine nor frustrable . Further ( 23. ) Christ's death ha● a real Merito in it , that is , a worth and value , to procure the good things , it was given for ; so that thereby there was a Purchase made . Act. 20 : 28. And therefore , we cannot suppose , that all that was Procured & Purchased hereby , was a General , Uncertaine , & meerly Possible thing . If it had a value & worth in it , ( as no question it had ) to purchase & procure grace & glory , unto all , for whom it was given , and was accepted as a valuable price of the Father , why should not the thing , hereby purchased , be given & granted , in due time ? To say , that all was suspended upon a condition , is to made all Uncertaine : or we must say , that Christ's death did procure that Condition also : and then all is right , for that is it , we say . ( 24. ) Christ's death is to be considered as the death of a Testator Heb. 9 : 15 , 16 , 17. And for this cause , he is the Mediatour of the New Testament , that by meanes of death , for the redemption of transgressions , that were under the first Testament , they which are called , might receive the promise of eternal inheritance : for where a Testament is , there must also of necessity be the death of the Testatour : for a Testament is of force after men are dead , otherwise it is of no strength , at all , while the Testatour liveth . So he said himself of the cup , in the Sacrament , that it was the blood of the New Testament Mat. 26 : 28. Mark. 14 : 24. & that it was the cup of the New Testament in his blood Luk. 22 : 20. and Paul calleth it , the New Testament in his blood 1. Cor. 11 : 25. So that his Death & Bloodshed was the death of a Testatour , for the confirmation of the New Testament , and for ascertaneing of the Legatees , of the good things bequathed to them in legacy , by the Testament . Now a Testament commonly is a declaration of the Testatours free , Absolute & Voluntary Purpose of bestowing such & such benefites , to such & such friends ; and so it is the Testatours letter will , whereby he willeth that this legacy be given to this person , & that to another . It is true , men may insert some Conditions , as to some legacies , because they are but men , & know not contingent future things , nor have they the wils & dispositions of such , they appoint legatees , in their own hand and power ; But it is otherwayes with our Testatour : and therefore we cannot think , that He left the legacies in his Testament , at the uncertainty of conditions , to be performed by men ; especially considering , how as he died to ratify the Testament , so he rose againe to administrate the same , as the sole executor thereof by his Spirit , & that what legacies he left to be bestowed , upon such & such conditions he left not the matter at an uncertainty ; for the condition it self was bequeathed , as the necessary good of the Testament , without which all would have been to no purpose . It is unreasonable then to think , that Christ died to give force to his Testament ; and yet it might come to passe , that he should have no heire , to enjoy the goods left in legacy . Nor is it reasonable to think , that all the world were equally his heires , seing the Inheritance , and Kingdom is for the little flock Luk. 12 : 32. and a peculiar select number 1. Pet. 1 : 4. Ioh. 17 : 24. Col. 1 : 12. who are heires of the promises , of God , of salvation , of the Grace of God , of the Kingdom &c. Rom. 8 : 17. Gal. 3 : 29. & 4 : 7 , 30. Ephes. 3 : 6. Heb. 1 : 14. & 6 : 1. & 11 : 7. Iam. 2 : 5. 1. Pet. 3 : 7. Therefore , all whom Christ hath appointed heires in his Testament , shall certainly enjoy the good things tested , in due time , for his Death gave force to his Testament , as being his Last & Unchangeable will , so that they cannot misse of the inheritance , and be disappointed ; especially considering , that Christ by his death laid down a valuable & rich price to purchase all these good things , which he left in legacy to his friends & heires . Christ's death moreover ( 25. ) is to be considered , as the death of a Sponsor & Cautioner , and this will further confirme our point : Hence he is called a Surety Heb. 7 : 22. and is said to die for the ungodly Rom. 5 : 6. to be made a curse for us Gal. 3 : 13. and to be made sin . 2. Cor. 5 : 21. and other expressions of the like Kind have the same import : From whence it is evident , that Christ took the debt upon him , that was justly to be charged upon the account of sinners , that he became one person in Law , with sinners the principal debtor ; that he payed & satisfied for all the debt , and that in their room and place : and that therefore all these , for whom he died , must certainly be delivered from the Debt , and from the Charge & Consequences thereof . These things are manifest of themselves , and need no further confirmation . Now seing all are not delivered from the debt of sin , nor from the punishment due because of sin , we cannot say , that Christ died , as a Cautioner , for all ; for sure his death was a compleat payment of all the debt he undertook to pay , and to satisfie for . Nor can we say , that he died as a Cautioner for he knew not whom ; far lesse , that he died as a Cautioner , and yet none might possibly receive advantage thereby . Not yet can we say , that he died , as a Cautioner , and payed for some sinnes of all , and not for all their sinnes , for whom he died ; seing he was a Compleet Cautioner . So then , as Christ died in their roome & stead , as their Cautioner , & Sponsor , for whom he died , wrong should be done to Him , if all these , for whom he was a Cautioner , should not at length actually be delivered out of prison , & freed from the accusation of the Law : They , for whom he died , being in him legally , when he died , and morally & virtually dying in him , and with him , must not , in justice , be made to pay their own debt , & satisfie the Law over againe : Christ's stricking hands ( as the phrase is Prov. 22 : 26. ) and so putting his name in the obligation , and accordingly making satisfaction , the Principal 's name is blotted out , and he free in the time appointed : for he bare our griefs , and carryed our sorrowes &c. Esai . 53 : 4 , 5. and by meanes of death , he delivered them , who through fear of death were all their life time subject to bondage Heb. 2 : 14 , 15. This matter will be further clear , if we consider ( 26. ) How the death of Christ was a Satisfaction : and none can deny this , but Antichristian Socinian : Others willingly grant , that Christ did substitute himself , in the room of sinners , and was willing to undergo the punishment , threatned in the Law against sin , that the sinners , for whom he undertook satisfaction , might be freed : So he bare their sins Esai . 53 : 11. 1. Pet. 2 : 24. And he was made sin 2. Cor. 5 : 21. Hence he is called a Propitiation 1. Ioh. 2 : 3 & 4 : 10. Rom. 3 : 25. Whereby we see , that Christ took upon him the whole Punishment , that was due to sin ; and that God , whom sinners had offended , was well pleased with what he did and suffered , according to that undertaking , yea more pleased , than he was displeased with all the sinnes of those , for whom he suffered : for hereby His Authority & Justice was made to appear more glorious & excellent . How then can we think , that many of those , & it may be all , for whom he gave that satisfaction , may , notwithstanding , possibly be made to make satisfaction for themselves , as they may by our Adversaries way ? Was not his satisfaction full & compleat ? Why should any then , for whom he gave that satisfaction , be liable to Punishment ? Is this consonant to justice ? Did not the Lord Jehovah send Christ & sit him with a body for this end Psal. 40 : 6. Heb. 10 : 5. & laid upon Him the iniquities of us all Esai . 53 : 6. that He might make full satisfaction for them to justice , & suffer for them all that the Law could demand of them , or they were liable unto by the broken Law ? Did not Christ do & suffer all , which he undertook to do , & suffer for this end ? And did not the Father accept of what he did & suffered , as a full Compensation , & Satisfaction ? And seing this cannot be denied , & it is manifest that this was done by Christ as a Cautioner Heb. 7 : 22. how can it be imagined , that the Principal debtor shall not thereupon have a fundamental right to freedom & pardon , & in due time , after the Gospel method , be actually Discharged , & delivered from the penalty of the Law , & Redeemed by the Satisfactory Price payed by the Cautioner , & accepted of the Creditour ? Doth not the denying of this certain & infallible Effect , call in question the value & worth of Christ's satisfaction , and give ground to say , that Jehovah was not Satisfied with the price ; or that Christ made no Satisfaction ? Did not Christ make Reconciliation for the sinnes of his people ? Heb. 2 : 17 ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adde for a further confirmation of this . ( 27. ) That Christ's death was a propitiating sacrifice . He gave himself for us , an Offering and a Sacrifice to God , for a sweet smelling savour Ephes. 5 : 2. He offered up himself once Heb. 7 : 27. He is a sacrifice for us , 1. Cor. 5 : 7. & the lamb of God , which beareth , or taketh away she sin of the world Ioh. 1 : 29. He offered up himself without spot to God Heb. 9 : 14. & he was once offered to bear the sinnes of many Heb. 9 : 28. — we are sanctified through the offering of the body of Iesus Christ once for all , — he offered one sacrifice for sin for ever Heb. 10 : 10 , 12. Now as the sacrifices under the Law , which were a type of this , did not procure a General , Possible benefite , but did procure a Real favour , only to the People of God ; for they sanctified to the purifying of the flesh Heb. 9 : 13. So certainly this Real & Perfect sacrifice must have a Peculiar & Real Effect & sprinkle consciences from dead works , to serve the living God : Heb. 9 : 14. And this is not a thing common to all , nor is it a meer Possible thing : They must then do a great indignity unto the Sacrifice of Christ , who speak of an Universal meerly Possible Redemption . Adde to this . ( 28. ) How upon this Sacrifice , which Christ offered up , in his death , we read of a Reconciliation made Ephes. 2 : 16. and that he might Reconcile both unto God , in one body , by the crosse , having s●aine the enmity , by it , or in himself 2. Cor. 5. 10. when we were enemies we were Recenciled to God , by the death of his Son. Col. 1 : 20. and having made peace , through the blood of his crosse , by him to Reconcile all things unto himself . Therefore is he called our Peace Ephes . 2 : 14. & he maketh Peace vers . 15. we have Peace with God through our Lord Iesus Christ. Rom. 5 : 1. Now this Reconciliation being of parties , that are at variance , must be a Reconciliation of both to other , and so a mutual Reconciliation : and Christ effectuateth both : and both are purchased by his death : we cannot then imagine with Socinians , that all the Reconciliation , mentioned in Scripture , is of us to God ; as if God's Anger & Wrath were not appeased & taken out of the way ; nor with Arminians , that Christ obtained an Universal Reconciliation of God to all , but no Reconciliation of man to God ; friendship betwixt enemies must be mutual , if a Reconciliation be ; and our state before this was enmity Rom. 5 : 10. Col. 1 : 20 , 21. and God's wrath was against us & upon us , Ephes. 2 : 3. Ioh. 3 : 36. But now , how will this agree with Universal Redemption ? Is God Reconciled to all , when many perish under his wrath , for ever ? Can God be said to be , upon the death of Christ , Reconciled to all , when it may so fall out , that not one soul shall have peace with God ? How cometh it to passe , that many , whose Reconciliation Christ hath purchased , live & die enemies to God ? Sure the Apostle tels us 2. Cor. 5 : 19. that to whom God is reconciled , to them he doth not impute sin : & he assureth us , that all such , as are reconciled to God , by the death of his Son , shall be saved . Rom. 5 : 10. Adde ( 29. ) That it seemeth hard to say , That Christ laid down his life a Price , a Ransome , a Sacrifice , an Atonement & Propitiation , &c. to Purchase , Procure , Merite Grace , & Glory , & to make Reconciliation & Peace betwixt God , & such , as were already suffering the vengeance of eternal fire , & to satisfie for their sinnes , who were already condemned to the torments of hell fire : and yet this must be said by such , as assert Universal Redemption . Was Christ so prodigal of his blood , as to cast it away , for such as were irrecoverably gone ? If it be said , that this is no more hard , than to say , that Christ suffered for such , as were already glorified . Any may see , how vast the difference is , for such as were glorified , were glorified upon the account of Christs Death , which was to be , in the time appointed & designed by Father & Son. When one promiseth a summe for redeeming of so many slaves , & the summe , according to mutual agreement , is to be payed at such a day , the slaves may be presently relieved , in contemplation of the price , which is accepted , & is to be payed hereafter at the time appointed : But when one cometh to lay down Ransome-money , he cannot be said to lay it downe for such are are dead , & that he knoweth to be dead many years ago , & so uncapable of Redemption . Further ( 30. ) If Christ died for all , then he intended to die for all ; then the Father also intended , that he should die for all ; then he intended that it should be a Redemption for all , & that thereby all should be Redeemed : for to what end else should Christ die & redeem , if not that such , as he died for & Redeemed , be Redeemed & Delivered ? Or to what other end should God intended that Christ should die for all , than to the ends mentioned in Scripture , of which we have spoken ? And how can we say , that God did intend the Redemption of all , when all are not actually Redeemed ? Are his intentions so fallible , and frustrable ? If it be said , that he Intended only a Possible Salvation , and not Actual . I Ans. The Scripture speaketh no such thing as we have seen : And how unsuteable is it to the wisdom of God , to send his Son , actually to die , and bear the curse , and only intend thereby a Possible Redemption , which might never prove Actual to any one soul ? If it be said , That he Intended an Actual Redemption , but Conditionally . I Answer . Redemption upon a Condition is but a Conditional Redemption , & that is but a Potential , Possible Redemption , unlesse you say , that the condition is also purchased : and then , as to God , it is an Absolute Redemption , & intended as such : doth it suite the wisdom : of God , to intend Redemption to all , and not intend also the Condition , by which alone it must become Actual , & which he alone can work , but will not ? Must we thus ascribe such intentions to God , as must hang upon mans will , & be subordinate thereunto ? Or if he see , that the Condition will never be performed , how can we think , that he intendeth any thing upon a Condition , that shall never be ? But enough of this , at present . Moreover ( 31. ) This doctrine of Universal Redemption is derogatory to the solide consolation of the Redeemed , & Weakeneth the grounds of their song ; and therefore it is not to be admitted . This Argument is fully & solidely prosecuted , and vindicated from what can be allaiged against it , by the learned & solide divine Mr. Durbam , in his Comment on the Revelation pag. 304. & 305. And to him shall I referre the Reader : only I shall crave leave to adde this : That by our Adversaries grounds , the song of the Saved shall not run , as it doth Revel . 5 : 9 , 10. But rather thus , We have saved our selves , out of every kinred , & tongue ; & people , & nation , & have made our selves unto God , Kings & Priests : For whereas Christ by his blood Redeemed all of every kinred , and tongue , and people , & nation , and not some only out of them ; we our selves have , by our own free good will , made a difference betwixt our selves , and the rest ; and we are no more beholden to Christ for all that we have attained to , then the damned in hell are , for whom Christ shed his blood , as well as for us , & to whom he purchased by his blood & death , as much , as for us ; as Adversaries say . So that I see not how Arminians , can think to joine in this Song , & have any share of this Consolation , which is solely founded upon the Redemption of Christ , as a peculiar & no common blessing . Let them consider it , for it concerneth them not a little , seing all that come to glory will sing to the honour of their Redeemer , upon other grounds , as we see , then these are , which our Adversaries lay down , and plead so earnestly for . If any say , that Christ moreover hath purchased faith to some , even to all that are actually saved . I Answer . As neither the Arminians , nor semi-Arminians , I mean the followers of Camero will say this , or grant so much ; so the granting of it , will ever the other Universal Conditional Redemption ; for the Scripture speaketh but of one kind of Redemption , of one Price laid down , of one Covenant betwixt Jehovah & the Mediator ; & of one Giving unto Christ of Persons to be redeemed . Shall we think , that Christ would lay down as great a ransome for such , as he was not to purchase faith unto , as for the rest ? Shall we think that he would lay down his life in vaine , & make no purchase thereby ? And of the Reprobat , for whom he was not to purchase thereby ? And of the Reprobat , for whom he was not to purchase faith , he knew he could make no purchase ; for without faith his death would be of no advantage unto them . And where do we read , that all were given unto him to redeem ? Yea , are not the given ones clearly distinguished from the rest ? Ioh. 17 : 6 , 9 , as we cleared above . Againe ( 32. ) If the Redemption of Christ be Universal , and Conditioonal : it must necessarily follow , that Christ laid down his life , and the price of his blood , as much for Iudas , and all the Reprobate , as he did for Iohn , and all the Elect : for the Redemption being Conditionally for all , it cannot be more for one , then for another . And yet this cannot be said , as appeareth from the reasons formerly adduced . This would lay , that the Fathers and Christs love was equal towards all ; and that no more was purchased for the one , than for the other ; and that the Elect have no more benefite by Christs death , than the Reprobat have ; and that Christ had no more an eye to Redeem the Elect by his death , than to Redeem the Reprobat ; & was no more a Cautioner for the one , than for the other : all which and the like cannot but be looked upon , as most absurd . Shall we think , that Christ became sin , as well , or as much , for Iudas , as for Peter ? Shall we think , that He redeemed all alike from the Curse of the Law ? These sound ill to Christian ears . So ( 33. ) we may thus reason : Either Christ's Redemption is Conditional & Universal , as to the Price laid down & Satisfaction made ; or as to the Application & Actual bestowing of the benefites purchased : But neither can be said to the advantage of the Adversaries cause ; for if the last be said , we willingly grant that some of the benefites , as Justification , Adoption , and actuall Glorification , are conferred in a manner conditionally : but some , as faith and the New heart , are given absolutely : and this cannot Help the Adversaries cause , for they will not say , that either all have faith bestowed upon them , or that all are by believing Justified & Adopted &c. and so this is not Universall : and if the first be said , to wit , That Christ laid down his life Conditionally , it must be said , that Christ did not lay down his life Absolutely , but upon some condition ; and what can that Condition be , upon which the death of Christ was suspended ? If it be said , that the faith of those , to whom it was to be preached , was the Condition : then it must be said , that christ did not die untill these believed , or that his death was no satisfaction or price , untill they actually believed : and then the Father could not be well pleased with the price as a satisfaction , until mens Faith came to make it an Actual price : which is both absurd , and contrary to Scripture . If it be said , That Christ did absolutely lay down his life a satisfactory Ransom , and that for all , yet so as none , that would not fulfil the Condition , should be redeemed . I Answer . If it was an Absolute satisfactory Ransome , & accepted as such , something must have been purchased thereby , & all behoved actually & really to be delivered from the Law & from the curse , or from something , by vertue of that Absolute Price ; and they could not be made to pay over againe what was payed by the price of his blood ; for Justice could not call for two satisfactions . And if all were , upon this Absolute Price payed , Redeemed from the Law , the Curse , & the Sentence of the first Covenant , no man shall now die for that broken Covenant . If it be said , No man was Absolutely delivered even from that , but only Conditionally . I Ans. How then was it an Absolute Price ? Or what was purchased thereby ? If it be said , That a possibility of Freedom was absolutely purchased . Ans. This was rejected above : and the Scripture inferreth Actual Redemption from Christs purchase , He shall justifie many , for he shall bear their iniquities Esai . 53 : 11. which saith , That all whose iniquities he did bear , shall be Actually & Really Justified by him , & not have a meer Possibility of Justification . Further ( 34. ) We may thus argue , If Christ died for all & every one , He either died for all Absolutely or Conditionally , The first cannot be said , for the reasons already adduced militate against that . Nor can it be said , that He died for all Conditionally : for then either he died to purchase Life & Salvation to all upon Condition of their performance of something proposed as a Condition ; or to purchase salvation , and all the meanes thereunto or Conditions thereof , Conditionally , But neither of these can be said . Therefore &c. The major is clear from this ; that the enumeration is full , & noother way can this Conditional Redemption be conceived or explained . The minor may be thus confirmed , The first way cannot be said , to wit , that life and salvation was purchased to all , upon a Condition to be by them performed , that is , upon Condition of their believing : for either this Condition is in the power of every son of Adam , or not : if it be not in their power ( as all but Pelagians will confess ) then this Redemption is no Redemption ; for a Redemption of Captives upon a Condition impossible to them , is as good as no Redemption . Nor can the last way be said , to wit , that Redemption , and all the Conditions & Means thereof were Conditionally purchased ; for what can be assigned as the Condition of these Conditions ? And though there were a Condition of the Lords working of Faith assigned , ( which yet we finde not in Scripture ) yet that would not help the matter ; for that Condition of Faith would it self be a mean to salvation , and so purchased Conditionally , upon another Condition , and that other Condition must be purchased upon another Condition , & so in infinitum : which is absurd . As also ( 35. ) this is considerable , That the asserting of Universal Redemption goeth not alone ; but there are several other Universalities also affirmed , and maintained , either as Consequences , or Concomitants , or Grounds thereof , which the Scripture knoweth not : such as these . ( 1. ) An Universal Love & Philanthropie , towards all & every one , without any difference : which they lay down , as the ground of the Sending of Christ to die for all indiscriminatly . ( 2. ) An Universal Will in God to save all , which they call an Antecedent Will ; and hold forth as a Velleity , or a wish & desire , that all might be saved ; as if God could not effectuat whatever he desired , or could have a velleity towards any thing , which either he could not , or would not effectuat . ( 3. ) An Universal Predestination conditional ; which expression Amerald used untill the Synods in France did disswade him therefrom . ( 4. ) An Universal gift of all to Christ , or an Universal gift of Christ to all ; that is , a Will & purpose that Christ should lay down his life for all , and Redeem all ; at least Conditionally . ( 5. ) An Universal Justification conditional . And why not also an Universal Salvation conditional ? ( 6. ) An Universal Covenant of Grace made with all mankinde in Adam , wherein is a free universal deed of gift of Christ first , and of Pardon , Spirit & Glory , in & by him , to all Mankinde without exception , upon condition of acceptance ; as also an offer of Faith , Repentance , Conversion , with all the consequences thereof . ( 7. ) An Universal will in God to call into this Covenant , and unto the Participation of the benefites thereof , all & every man. ( 8. ) An Universal execution of this will , or promulgation of this Gospel or New Covenant , unto all & every one , by common favours & benefites bestowed on all , whereby all are called to believe in a merciful pardoning God ; and all have abundance of Mercies & Meanes of Recovery & of life ; for the Lord now governeth the world , only on termes of grace . ( 9. ) Upon this followeth an Universal Command to all men to use certaine duties & meanes for their Recovery by Faith & Repentance . ( 10. ) An Universal pardon of the first Sin , so far , at least , that no man shall perish for the meer Original sin of Nature alone , unless he adde the rejection of grace . ( 11. ) Hence followeth an Universal Judgment & Sentence on all , in the great day , only according as they have performed the new Gospel Conditions . ( 12. ) Some also adde an Universal Subjective Grace , whereby all are enabled to performe the conditions of the new Covenant . ( 13. ) Universal proper Fruits & Effects of this death , whereby all the outward favours , that Heathens enjoy are said to be purchased for them by Christ : & why not also what Devils enjoy ? Finally ( 36. ) This assertion of Universal Redemption layeth the ground of , & maketh way to a new frame of the Covenant of Grace , quite overturning its Nature , and transforming it into a new Covenant of Works , making it one & the same with that , as to kinde , & only to differ , as to the change of Conditions to be performed by man : for as , in the first Covenant , Adam was to obtain right to , & possession of life promised , in , by , for , through and upon the account of his fulfilling the Condition of perfect obedience , imposed by the Lord ; so , in the New Covenant , man is to obtaine & acquire to himself a right to & possession of the Life promised , in , by , for , through & upon the account of his performance of the Condition of Faith & new obedience , now imposed in the Gospel ; and all the difference is , that in stead of perfect obedience to the Law , which was the Condition of the first Covenant , now Faith & sincere Gospel Obedience is made the Condition : And thus we can no less he said to be justified by works of the Law , or which we do , then Adam should have been said to have been so justified , had he stood ; and this justification giveth as great ground of boasting unto man , & of making the reward of debt , & not of grace , as justification by the first Covenant would have done ; for though it be said , that Christ hath made satisfaction to justice , for the breach of the first Law , & thereby purchased to all , upon Condition , Justification & Salvation ; yet this removeth not the difficulty ; for what is purchased by Christ's death is made Universal & Common to all ; and so can be nothing ( according to our Adversaries ) but a putting of all men , in statu quo prius , in case to run & obtaine the prize for themselves ; as God's absolute free love put Adam in that Condition at first : Christ's death ( though thereby , as they say , he purchased the New Covenant , which with them is the chiefe , if not the only , effect & fruit of his Death & Merites ) can be no more , than a very remote ground of Right to Life & Salvation , unto any person ; for it is made Universal & Common to all , so that all have equal share therein , & advantage thereby ; man himself , by performing the new Conditions , only making the difference ; so that the immediat ground of the Right to life , which any have , is their own Faith & Obedience , or performance of the New Covenant-conditions . Whereby it is manifest , that as to our Particular , and Immediat Right to Happiness , we are to plead our own works , & lean to them , as our ground whereupon we may stand & appear before God's Tribunal ; and upon the account thereof plead for the crown , as our due debt , having now run for it , & performed the Condition , agreed upon , and so sing praises to our selves , in stead of singing praises to our Redeemer . Hence the Righteousness , wherein we must appear before God , is not the Righteousness of Christ , but our own ; for the Righteousness of Christ , say they , is only imputed in regard of its effects , whereof the new Covenant is the All , or the Chiefe ; and so that doth not become the Righteousness of any man , nor can be said to be imputed to any man properly , ( which also they assert ) but his own Faith is only imputed properly ( which also they plead for ) as his Righteousness ; not , as a Way , Medium , or Methode , of Gospel-Righteousness ( especially when Gospel-Obedience is adjoyned ) The Righteousness of Christ being thereby only accounted to be imputed , in that it hath procured , that our own Gospel Righteousness , Faith & new Obedience , shall be imputed to us , as our Immediat Righteousness ; & the ground of our Right to Glory . What accord is betwixt this frame of the Covenant of Grace , & that way of justification held forth by Socinians , Arminians & Papists , the learned will easily see ; and how contrary it is to the Covenant of Grace held forth in the Gospel , & hitherto professed & maintained by the orthodox , every one acquainted therewith cannot be ignorant ; & it is obvious , how opposite this is unto what the Apostle saith Phil. 3 : 8 , 9. yea doubtless , and I count all things but loss , for the excellency of the knowledge of Christ Iesus my Lord , for whom I have suffered the loss of all things , and do count them but dung ; that I may win Christ , and be found in him , not having mine own Righteousness , which is of the Law ; but that which is through the Faith of Christ , the Righteousness which is of God by Faith. And Tit. 3 : 5 , 6 , 7. Not by works of Righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost which he shed on us abundantly , through Iesus Christ our Saviour : that being justified by his grace , we should be made he●rs , according to the hope of eternal life . And Rom. 3 : 20 , 21 , 22 , 24. Therefore by the deeds of the Law there shall no flesh be justified — but now the Righteousness of God without the Law is manifest — even the Righteousness of God , which is by Faith of Iesus Christ , unto all and upon all them that believe — being justified freely by his grace , through the Redemption , that is in Iesus Christ. And many other places . It is no less clear , how hereby the true nature of justifying faith , and Gospel Obedience is perverted : & withall how dangerous this is , if put into practice ; or if men act & live accordingly , every serious exercised Christian knoweth . FINIS . The Contents of the Chapters . CHAP. I. THE Introduction to the Work , and the Text Gal 3. 11. opened up . Pag. 1 CHAP. II. Naturally we are inclined to cry up Self in Iustification . 12 CHAP. III. The Doctrine of Iustification should be kept pure with all diligence , and what dangerous expressio●s should be shunned . 15 CHAP. IV. Iustification is so contrived in the Gospel , as man may be abased , and have no ground of boasting . 22 CHAP. V. In Iustification there is a state of Life . 25 CHAP. VI. What mysteries are in Iustification . 34 CHAP. VII . Justification through the Imputed Righteousness of Christ , cleared out of the Old Testament , & the passages vindicated from the exceptions of JOHN GOODWINE . 57 CHAP. VIII . Some passages out of the New Test. confirming the Imputation of Christ's Righteousness , vindicated from the exceptions of JOHN GOODWINE . 66 CHAP. IX . Othen passages of the New Test ▪ briefly mentioned , which plead for the Imputation of Christ's Righteousness . 94 CHAP. X. Some Arguments for the Imputation of Christ's Righteousness , vindicated from the exceptions of Mr. JOHN GOODWINE . 98 CHAP. XI . Objections taken out of Scripture by Mr. GOODWINE against the Imputation of the Righteousness of Christ unto Iustification , Answered . 118 CHAP. XII . Some other Objections , proposed by JOHN GOODWINE , examined . 147 CHAP. XIII . Mr. BAXTER's opinion , concerning Imputation , examined . 182 CHAP. XIV . How Christ is our Suretie , & what Mr. BAXTER saith as to this , examined . 202 CHAP. XV. Mr. BAXTER's Answers to some of our Arguments for Imputation , examined . 209 CHAP. XVI . Mr. BAXTER's further opposition to the Imputation of Christ's Righteousness examined . 226 CHAP. XVII . Reasons enforcing the practice of the Truth vindicated . 247 CHAP. XVIII . Some of the Duties of such , as live the life of Iustification , proposed . 254 CHAP. XIX . Of the life of Iustification , as to its continuance . 259 CHAP. XX. The State of Iustification remaineth , notwithstanding after-sins , & punishments . 273 CHAP. XXI . Iustification is by Faith , what this Faith is ? and how it is wrought ? 280 CHAP. XXII . Our act of Faith is not imputed to us as a Righteousness . 296 CHAP. XXIII . Some Argum , against the Imput ▪ of Faith vindicated from the exceptions of I. G. 303 CHAP. XXIV . The Imputation of Faith it self is not proved from Rom. IV. 5. 314 CHAP. XXV . Faith is not our Gospel-Righteousness . 327 CHAP. XXVI . Christ did not procure , by his death , the New Covenant , or the terms thereof . 335 CHAP. XXVII . How Faith is , & may be called a Condition of the New Cov. & of Iustification , how not ? 339 CHAP. XXVIII . How Faith is and may be called an Instrument ? 346 CHAP. XXIX . What interest Repentance hath in our Iustification : & that it is no Condition of the same . 357 CHAP. XXX . Whether Love , purpose of New Obedience , or Perseverance be Conditions of Iustification . 374 CHAP. XXXI . Gospel-Obedience is not the Condition of Iustification . 383 CHAP. XXXII . Of the Object of Iustifying Faith. 391 CHAP. XXXIII . The Righteousness of Christ is the special Object of Faith in Iustification . 398 CHAP. XXXIV . Faith in Iustification respecteth not in a special manner Christ as a King but as a Priest. 403 CHAP. XXXV . Faith is the only Condition , on our part , of the continuance of Iustification . 414 CHAP. XXXVI . Of the Interest of Repentance in the pardon of after-sins . 426 The Contents of the Appendix . CHAP. I. IMputation both of Christ's Active & Passive obedience necessarie . 431 CHAP. II. Christ underwent the Curse of the Law. 442 CHAP. III. We must not lean to any Righteousness within us , whereby to be justifyed . 452 CHAP. IV. The Law , by the works whereof Paul denyeth that we are justifyed , is not the Iewish Law. 465 CHAP. V. Works excluded in Iustification , are not only works done before Faith , nor perfect works required in the Law of Innocency , nor outward works only . 473 CHAP. VI. By works , which Paul excludeth , is not meant the merit of Works . 481 CHAP. VII . Iames 2. 14. cleared & vindicated . 486 CHAP. VIII . No countenance given to Justification by works from Iam. 2. 14 , &c. 497 CHAP. IX . John 〈◊〉 Arguments against the Imputation of Christ's a Active Obedience , examined , with a View of Wende●●n's 〈◊〉 against it . 506 CHAP. X. The Fathers give Countenance to the Doctrine of Imputation , some Papists approve it . 518 Arguments against Universal Redemption . 526 ERRATA . PAg. 1. l. 13. for woule read would . p. 2. l. 17. r. Essaies . p. 3. l. 3. r. Essentials . p. 4. l. 4. r. safeguarded . l. 7. r. to be attacqued . l. 39. r. Notions . p. 7. l. 36. r. held forth , l. 41. r. out . p. 8. l. 18. r. just p. 9. l. 11. r. comfort . p. 12. l. 5. r. twig . p. 18. l. 31. r. for in thy sight . p. 20. l. pe●ult . r. laying . p. 21. l. 6. r. expect . p. 24. l. 38. r. oftentimes . p. 28. l. 17. for this , r. his . p. 31. l. 34. for faisty . r. feasting . p. 33. l. 2. for possion . r. possession , l. 9. r. standeth . p. 37 , l. 2. r. transgressor . l. 17. r. finned . l. ult . r. bare . p. 38. l. 9. r. notwithstanding . p. 42. l. 8. r. length . l. 31. r. derision . p. 46. l. 6. r. layeth down . l. 18. for of r. if . l. 32. r. Justice . l. 37. r. appeareth . l. 38. r , people . p. 57. l. 10. r. toile . l. 11. r. wages p. 58 , l. 23. r. the Nature and Native work . p. 59. l. 30. r. made over unto . p. 60. l. 42. r. than what . p. 69. l. 24. r. Christ's p. 70. l. 33 , r. than the Righteousness p. 75. l. ul● . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 76. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 81. l. 26. r. prosecution . p. 82. lin . 3. à fine . r. Christ. p. 84. l. 20. r. Spirit of the Lord. l. penult . r. believers . l. 85. l. 9. r. of the Moral . p. 90. l. 12. r. and if we be made . p. 91. l. 6. r. all the iniquities . l. 8. r. head of the goat . p. 92. l. 6. r , these words . p. 94. l. 22. dele of . p. 95. l. 1. & 8. r. circumcision . p. 97. l. ● . r. suteablenesse . p. 104. l. 36. r. Nor is it . p. 134. l. 25. r. as faith it self . p. 159. l. 30. r. evacuateth . p. 187. l. 24. r. immediate imputation of p. 434. l. 14. r. chargeable . p. 476. l. 37. r. words . p. 501. l. 3. à fine . r. drawn . ibid. r. countenance . p. 512. l. 8 r. repetition . p. 514. l. 24. for hoas . r. how . p. 521. l. 12. r. Frater meus . p. 533. l. 22. r. If not , then he was not . l. 24. r. If he knew , then he knew that they would . l. 28 , dele of . l. 32. r. shall he not . p. 537. l. 23. r. not one man. l. 35. r. Priests . p. 538. l. 22 , 23. r. but have all their sins charged upon their own score . p. 539 l. 35. r. trespasses . l. 36. r. doubtlesse . p. 541. l. 10. r. fundamentally . l. 14. & 16. r. actual . p. 551. l. 17. r. of all these l. penult . for is r. as . 
A20741	----	A treatise of iustification· By George Dovvname, Doctor of Divinity and Bishop of Dery Downame, George, d. 1634. 1633 Approx. 2265 KB of XML-encoded text transcribed from 334 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A20741 STC 7121 ESTC S121693 99856863 99856863 22501 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20741) Transcribed from: (Early English Books Online ; image set 22501) Images scanned from microfilm: (Early English books, 1475-1640 ; 987:5) A treatise of iustification· By George Dovvname, Doctor of Divinity and Bishop of Dery Downame, George, d. 1634. [12], 167, 198-211, 222-262, 264-266, 268-567, 566-643, 648-660, [24] p. Printed by Felix Kyngston for Nicolas Bourne, and are to be sold at his shop, at the south entrance of the Royall Exchange, London : 1633. The first leaf is blank. With eleven final leaves of tables and a final errata leaf. Variant: title page is a cancel, with the errata leaf possibly conjugate with it; title reads: A treatise of iustification: wherein is first set downe the true doctrine according to the word of God. And then all objections are confuted, especially of R. Bellarmine. By George Dovvname .. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Justification -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A TREATISE OF IVSTIFICATION . BY GEORGE DOVVNAME , DOCTOR OF DIVINITY and Bishop of Dery . IEREMIAH 23. 5 , 6. I will raise unto David a righteous branch , and this is his name wherby he shall be called , Iehovah our righteousnesse . 2 CORINTH . 5. 21. Him that knew no sinne God made sinne for us that we might become the righteousnesse of God in him . LONDON , Printed by Felix Kyngston for Nicolas Bourne , and are to be sold at his shop , at the South Entrance of the Royall Exchange . 1633. REVERENDISSIMO IN CHRISTO PATRI AC DOMINO , D. GEORGIO ABBATO ARCHIEPISCOPO Cantuariensi dignissimo , totius Angliae Primati ac Metropolitae amplissimo GEORGIVS DOVNAMVS EPISCOPVS DERENSIS HOC QVICQVID EST VOLVMINIS DE JVSTIFICATIONE Peccatoris , ceu grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summaeque observantiae & amoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicat consecratque . A Preface concerning the Apostasie of the now Church of Rome . THis ensuing Treatise , as it cleareth the Doctrine of the Gospell in that high point concerning our title to the Kingdome of Heaven : so it helpeth to discover the Apostasie of the now Church of Rome from the faith . For though the Papists doe vaunt that their Church , meaning especially the See of Rome , is so farre from falling away from the faith , that it cannot fall into errours in matters of faith : yet they cannot deny , but that in the latter times , a and namely in the time of Antichrist , there should be a great defection from the faith , and as it were a Catholike Apostasie , whereof Antichrist was to bee the head . Of this Apostasie the holy Ghost hath prophesied in divers places of the Scriptures , as , 1 Tim. 4. 1. 2 Thess. 2. 3. Mat. 24. 24. Apoc. 13. 12 , 14 , 15 , 16. And hath also set downe the notes and markes whereby they may bee knowne who make this Apostasie from the faith : As 1. c to forbid marriage , 2 To command abstinence from meates , both of them for religion and conscience sake . 3 Idolatry , for that is by spirituall fornication to fall from God. Psal. 73. 27. Hos. 1. 2. 9. 1. which by the Septuagint is thus expressed , Hos. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. Ostentation of miracles , the proper badge of the Antichristian Apostasie in these latter times , 2 Thess. 2. 9. Mar. 24. 24. Apoc. 13. 14. All which notes I have proved in my Latine Treatise of Antichrist , properly to agree to the now Church of Rome , the forbidding of marriage , and commanding abstinence from meates , part . 1. lib. 3. cap. 2. & 3. Idolatry , ibid. cap. 3. § . 5. Miracles , lib. 6. cap. 1. § . 5. whereby it is evident , that the new Church of Rome , hath made this Apostasie . Now let us consider , in what respects the Church of Rome is revolted from the faith . By faith in this question we understand , not the habit or grace of faith , but the Doctrine of faith , Non id quo creditur , d not that by which we beleeve , sed illud quod creditur , bu●… that which we doe beleeve . In which sense the word faith is often used both in the Scriptures , and also in the monuments of Ecclesiasticall writers . Now the Doctrine of faith is either generall or speciall . The generall are the whole canonicall Scriptures , or the written Word of God in generall , which is objectum fidei adaequatum , the even object , the rule and foundation of faith : so that whatsoever doctrine is contained in the Scriptures either expressely , or by necessary consequence , is to bee received as a doctrine of faith , and whatsoever is not so contained in the Scriptures , is not dogma fidei . From the holy Scriptures , which God hath propounded to be the only rule of faith , they are revolted unto the doctrines & devices of men , by changing the rule of faith ; which they have done divers wayes . For first , whereas the rule , the foundation , and chiefe principle of faith whereinto it is last resolved , is the authority of God speaking in the holy Scriptures ; they have set up another rule , which is the authority of the Romane Church , and therein of the Pope ; which they make the superiour e rule , from which the authority of the Scriptures themselves dependeth , and into which their faith is last resolved . For the Pope is , as they say , virtually the Church , and what they say in this kinde to magnifie the authority of the Church , is specially to bee under stood of the Pope , who onely for sooth hath an infallible judgement , and not subject to errour , for , if you will beleeve them , a generall or oecumenicall Councell without the Pope may erre , but the Pope alone without a Councell cannot erre : yea , the authority of the Pope and Councell together , is no greater than the authority of the Pope alone , from whom all Councels have their authority , for ab arbi●… pontificis tota g conciliorum authoritas pendet , quae tantam habent , quantam Papa indulget , and thus Bellarmine h denieth this assertion , aliquid majus est concilium cum pontifice , quam pontifex solus . If therefore the authoritie of the Church be greater than that of the Scriptures , as they teach , and if the authority of the Pope be absolutely above the Church universall , as i they also teach : then much more is the authoritie of the Pope above the Scriptures . Now whosoever taketh upon him authority above the Scriptures , which are the undoubted Word of God , hee is undoubtedly Antichrist ; whose judgement to make ( as the Papists plainely doe ) the chiefe principle of faith , into which their faith is last resolved , is no better th●…n to revoli from Christ to Antichrist . Secondly , they change the rule of faith , by making their traditions , that is , such doctrines and observations as are taught and observed in the Church of Rome , having no ground nor warrant in the holy Scriptures , to bee the Word of God , the word unwritten , and a rule of faith : which also they doe not on●…ly match with the holy Scriptures , but even in many respects preferre before k them , and acknowledge them to bee the more l entire and perfect rule of faith . Thirdly , they have changed the rule of faith , by making those bookes canonicall , which all antiquity almost , yea , and all succeeding ages untill the Councell of Trent ; following therein the judgement of Hierome , did hold Apochryphall , or at the most but Eeclesiasticall ; which might bee read in the Church for morall instruction , but not as rules of faith . Fourthly , they change the rule of faith , when in stead of the originall Text of the old and new Testaments , which were penned by the Prophets and Apostles themselves , they make a corrupt , and that sometimes a barbarous translation of I know not whom , to be the authentike text , and the rule of faith ; preferring the vulgar Latine translation before the originall text , which the penmen of the holy Ghost did write . Fifthly , they change the rule of faith , when in stead o●… the true sense and m●…aning of the holy Scriptures expounded by the Scriptures according to the analog●…e of faith , they obtrude the sense given by the Church of Rome , and therein by the Pope , who is , as they say , the supreme and onely authenticall interpreter of the Word , from whom it is not lawfull to dissent : So that in his sense any portion of the Scriptures , though obscure , must bee acknowledged the word of God ; but urged in any other sense , it is the word m of the Devill rather than the Word of God. Now it is the sense of the Scriptures , which is the Word of God rather than the letter , the sense being the soule and life of the letter . Non enim in legendo Scripturae , sed in intelligendo consistunt , saith Hierome , n The words , saith Bellarmine , o are as the sheath , the sense is the sword of the Spirit . Thus hath the Church of Rome revolted from the generall doctrine of faith , which is the written word of God , or the holy Canonicall Scriptures . The speciall doctrines of faith are the severall articles taught in the Scriptures ; which are the speciall objects of faith , either quae justificat onely , or qua justificat . The justifying faith belee●…h all the articles and doctrines of faith which are taught in the Word of God , but the peculiar object of faith , quatenus justificat , is the doctrine of the Gospell . As touching the speciall doctrines of Christian faith , there are divers bundreds of errors wherein the Church of Rome hath revolted from the faith , not at once , but at dive●…s times and by degrees . The number whereof is so great , as that Popery , or the Catholicisme of Papi●…ts may justly bee called the Catholike Apostasie . But from the peculiar doctrine of faith , quatenus justificat , which is the doctrine of the Gospell concerning justification by faith in Christ alone , the Church of Rome chiefly erreth , as I have shewed in this Treatise ; and by their Antichristian doctrine in this point they are revolted from the Gospell , which is * Verbum fidei , the Word or Doctrine of faith , they are fallen from the comfortable doctrine of this grace , and to them Christ is made of none effect , as I have p proved . This assertion concerning the Apost●…sie of the now Church of Rome , I ●…ppose as an antidote against the poison of their impudently depraved article concerning the Catholike Church , wherein there is a double imposture or poyso●… , both in respect of the object , and also of the act of faith ; which two in every article of the Creed are to be considered . For first , in respect of the object , whereas the Apostles Creed hath The holy Catholike Church , they understand the Catholike Romane q Church , the mother , for so●…th , and mistresse of all Churches ; which they call ●…atholike , not as it is one particular Church , as every Orthodox Church was wont to bee called , as the Catholike Church of r Smyrna , &c. but as it comprehendeth all particular Churches which live in Communion with , and in subjection to the See of Rome , all which are , as they say , but one Church , because they are subject to one visible head the Pope of Rome . And they adde that out of this communion with the See of Rome , and without this subjection to the Pope of Rome , as the universall Bishop , there is no salvation . With this one n●…t they co●…y-catch those seduced soules , which either they draw to their side , or detaine in Communion with them . Howheit , it is a most shamelesse imposture . For first , can it bee imagined , that the Apostles by Catholike understood the Romane Church , which , when they composed the Creede , was not extant , nor for divers yeeres after . No doubt the Apostles meant that Church which then had a being , and whereof themselves were members , which also had been from the beginning of the world , and was to continue for ever , viz. the universall company of the Elect : and that is the meaning of the word Catholike . Secondly for the first sixe hundred yeares the Bishop of Rome did not challenge unto hims●…lse the Title or authority of universall Bishop , but was onely the Archbishop or Patriarch of Rome , unto whom the foure other Patriarches of Constantinople , Alexandria , Antioch , and Ierusalem , were no more subject , than hee to them , every one of them having the primacy within their severall Patriarchicall jurisdictions . And although after the grant of the Tyrant Phocas in the yeare sixe hundred seven , the Pope challenged for himselfe to be the universall Bishop , and for his See to be the head of all Churches : yet by the Greeke , and other Churches , which were , and are the better and greater part of Christendome , this claime never was , nor is at this day acknowledged . All which Churches notwithstanding wherein were innumerable Saints and Martyrs , and the most holy Fathe●…s of the Church , by this Romish article are most wic●…edly and schi●…matically excluded from Salvation , because they acknowledged no subjection to the See of Rome . But if the now Church of Rome be the Apostaticall Church , having revolted from the ancient Religion of Christians by their id●…latry , will-worship , and supers●…ition , and from the Ancien●… faith of Christians contained generally in the holy Canonicall Scriptures , and more particularly in the Gospell , as by other almost innumerable errours of Popery , so more especially by those which I confute in this booke : and if the head of this Catholike Apostasie , that is to say , the Pope , be Antichrist ; then let all Christians , who have any care of their soules , consider , whether it bee safe for them to live in the Communion of that Sect , and in subjection to that See , where they must have the apostaticall Church , even the whore of Babylon to be their mother , from whom they are commanded to separate , Apoc. 18. 4. and the Antichrist to be their father , their head , their universall Bishop , who prevaileth in them onely that perish , 2 Thes. 2. 10. 2. As touching the act of faith , their coozenage in respect thereof is worse , if worse may be . For where the Apostles Creed hath Credo sanctam Ecclesiam Catholicam , they understand this article , as if the words were not , Credo Ecclesiam , I beleeve that there is a Catholike Church , and that there is a Communion of Saints the members of that Church , &c , but credo Ecclesiae , or in Ecclesiam , I give credit to the Church , or I beleeve in the Church , making the Church ( whereby they understand the now Church of Rome ) not onely the materiall , but also formall object of faith , in which they beleeve , and for which they beleeve whatsoever it beleeveth , or propoundeth to be beleeved . And in this exposition they are growne so impudent , as that they say , s that the Church Catholike , ( meaning the now Romane Church ) is the very principle of our faith for which we are to beleeve the holy Scriptures , and all other articles ; that it is the chiefe pri●…ciple , wheron the authority of the Scriptures dependeth , and the last principle into which their faith is to bee resolved : that t in this article is summarily contained the whole Word of God , not onely written , but also unwritten : that Christ propounded unto us the whole Word of God , when he commanded us to heare the Church , Mat. 18. 17. Luk. 10. 16. and ( which surpasseth all impudencie ) that the Fathers u sometimes in this sence do say , that all the doctrines of faith are contained in the holy Scriptures , to wit , as in a generall principle , quatenus illae monent credendum esse Ecclesiae , in that they admonish that the Church is to be b●…leeved in all things . And further that the implicite faith , which is implied in this one article , I beleeve the Romane Church , and wh●…tsoever that Church beleeveth , or propoundeth to be beleeved , is the most * entire faith and most safe , not onely for the lay people , though they know or beleeve no more , but also for the learned . For whom it is not so safe , when Satan contendeth with them , to defend their faith by the Scriptures , as to professe onely that they beleeve as the Church beleeveth . But indeed this implicite faith , whereby men doe beleeve or professe themselves to beleeve as the Church of Rome , and therein the Pope beleeveth or propoundeth to be beleev●…d acknowledging him to be the principle , yea the chiefe , and last principle into which there is ultima resolutio fidei , upon which the authority of the Scriptures dependeth , is to take upon them the very marke of the beast , x and to revolt from Christ to Antichrist : which is the miserable condition of all resolute Papists . For Antichrist prevaileth in them only that perish , whose names are not written in the booke of life . See Mat. 24. 24. 2 Thess. 2. 10. Apoc. 14. 9 , 10 , 11. and 17. 8. Let not therefore the popish priests and Iesuits , the Emissaries of Antichrist , like egregious imposters terrifie any longer the people with these bug-beares , that there is no salvation but in the communion with the Church of Rome , and in subjection under the Pope ; untill they have proved , which they will never be able to doe , that their Church is not Apostaticall , and that their Pope , who is the head of the Catholike Apostasie , is not , as about twelve yeeres ago●… I proved him to be , Antichrist . To conclude , let the popish Rabbins either vindicate their Church from Apostasie , and their Pope from Antichristianisme , or else for ever hereafter hold their peace . A Table of the places of Scriptures alleaged , expounded , or vindicated in this Treatise . Genesis 15. 6. ABRAHAM beleeved God , and it was imputed to him for righteousnesse . Lib. 7. Cap. 8. § . 11. Exodus . 28. 36. 38. Lib. 1. Cap. 4. § . 22. Lib. 4. Cap. 3. § . 11. Of ●…he golden plate which the high priest did weare on his forehead . Deutronomie . 30. 6. And the Lord thy God will circumcise thine heart — to love the Lord thy God with all thine heart , &c. Lib. 5. Cap. 7. § . 7. Ioshuah . 11. 14 , 15. He left nothing undone of all that the Lord commanded Moses . Lib. 7. Cap. 6. § . 13. 1. Chronicles . 21. 8. Take away the iniquity of thy servant . Lib. 2. Cap. 8. § . 2. Iob. 1. 22. In all this Iob sinned not . Lib. 4. Cap. 4. § . 1. & 2. Psalmes . 4. 4. Sinne not . Lib. 4. Cap. 4. § . 7. 7. 4. 9. & 16. 1 , 2 , 3. & 18. 21. & 261. 119. 121. in which David pleadet●… his owne innocenci●… . Lib. 4. Cap. 4. § . 5. 10. 15. And he shall not be found . Lib. 2. Cap. 8. § . 5. 32. 1 ▪ 2. Blessed is hee whose transgression is forgiven and whose sinne is covered : Blessed is the man to whom the Lord imputeth not 〈◊〉 . Lib. 5. Cap. 3. § . 2. 3. &c. ad 14. 37. 40. Hee sh●…ll save th●…m because they trust in him . Lib 6. Cap. 11. § . 7. 51. 2. 7. Wash mee throughly from mine iniquity — purge me with bysope and I shall be cleane ▪ &c. L. 2. C. 8. § . 4. 62. 12. To thee O Lord mercie . Lib. 8. Cap. 2. § . 1. for thon rendrest to every man according to his worke . Lib. 8. Cap. 5. § . 13. 78. 34. When hee sl●…w them , they sought him . Lib. 6. Cap. 11. § . 4. n. 3. 91. 14. Because hee hath loved me , therefore I will deliver him . Lib. 6. Cap. 11. § . 7. 111. 10. The feare of the Lor●… is the beginning of Wisedome . Lib. 6. Cap. 11. § . 3. Proverbes . 1. 7. The feare of the Lord ●… the beginning of Wisedome . Lib. 6. ●…ap . 11. § . 3. 14. 27. The feare of the Lor●…●… a sountaine of Life . Lib. 6. Cap. 1. § . 4. n. 5. 28. 25. Hee that putteth his trust in the Lord shall be made ●…at . Vulg. lat . qui sperat in Domino salvabitur . Lib. 6. Cap. 11. § . 7. Ecclesiastes . 7. 20. There is not a just man upon earth that doth good and ●…inneth not . lib. 4. cap. 3. § . 12. Esay . 7. 9. If you will not beleeve , you shall not be established . Lat. cited by Bellarm. non intellig●…tis . l. 6. ●… . 1. § . 6. 26. 18. From thy ●…eare ( as Bellarmine readeth ) wee have conceived and brought forth the Spirit of salvation . lib. 6. c. 11. § 4. n. 4. 53. 11. My righteous servant by his knowledge shall justifie many . lib. 2. cap. 5. § 7 8 9 10. 55. 1. Buy without mony and without price . lib. 8. c. 2. § . 4. 64 6. Our righteousn●…sses are like menstruous clouts . l. 4. c. 3. § . 4 5 , &c. Ieremie . 23. 6. This is his name wher●…by hee shall be called , I●…HOVAH , our righteousnesse . lib. 1. cap. 3. § . 5. lib. 4. cap. 2. § . 2. Ezechiel . 18. 21. If the wicked shàll turne from all his sinnes hee shall live . lib. 7. c. 4. § . 17. Daniel . 9. 18. Wee doe not present our supplications before thee for our righteousnesses , but for thy great mercies . lib. 8. cap. 2. § . 4. 12. 3. They that justifie m●…y . lib. 2. cap. 5. § . 6. Habakuk . 2. 4. The just by faith shall live . lib. 1. c. 1. § . 1. & l. 6 c. 2. § . 11. Malachy . 3. 4. The offerings shall bee pleasant to the Lord. lib. 4. cap. 4. § . 8. Apochrypha . Ecclesiasticus . 1. 28. Lib. 6. cap. 11. § . 2. Lib. 6. cap. 12. § . 1. 16. 14. Lib. 8. cap. 1. § . 1. 18. 21. Lib. 2. cap. 4. § . 2. 3. 47. 8. Lib. 5. cap. 7. § . 7. Matthew . 5. 16. That they seeing your good workes . lib. 4. cap. 4. § . 9. 5. 20. Except your righteousnesse exceed the righteousnesse of the Scribes , &c. lib. 7. cap. 4. § . 14. 5. 48. Be you therefore perfect , &c. lib. 5 ●…p . 7. § . 9. 6. 10. Thy will be done , &c. lib. 7. cap. 7. § . 12. 6. 22 ▪ If thine eye be single , the whole body shal be full of light . lib. 4. 〈◊〉 . 4. § . 4. 9. 2. Bee of good cheere thy sinn●…s are f●…rgiven thee . lib. 6. cap. 11. § . 8. 11. 30. My yoke is easie and my burden is light . l. 7. c. 6. § . 8. 15. 28. O Woman , great is thy faith , &c. l. 6. c. 15 § . 12. 16. 27. Hee shall reward every man according to his workes . l. 8. c. 5 § . 13. 19. 17. If thou wilt enter into life , keepe the Commandements . l. 7. c. 4. § . 15. &c. 6. § . 12. 19. 21. If thou wilt bee perfect , go●… sell all , &c. l. 7. ●… . 7. § 3. 20. 1. ad 16. The parable of the workemen in the vineyard . lib. 8. cap. 5. § . 6 , 7. Matth. 25. 21. Well done thou good and faithfull servant , &c. lib. 8. cap. 5. § . 15. 25. 34. 35. Come ye blessed of my Father inherit , &c. lib. 7. c. 4. § . 12. and c. 5. § . 11. and lib. 8. c. 5. § . 14 15 , 16. Marke . 7. 29. For this saying , goe thy way , & ●… . 6. c. 15. § . 12. Luke . 1. 6. Righteous before God , &c. lib. 2. cap. 3. § . 1. 6. 38. VVith what measure you meet , &c. lib. 8. cap. 5. § . 13. 7. 47. Her sinnes which are many are forgiven , for she loved much . lib. 6. cap. 12 § . 2. 3. 7. 55. Thy faith hath saved thee . lib. 6. cap. 15. § . 11. 10. 7. The labourer is worthy of his hire . lib. 8. cap. 5. § . 22. 17. 5. Increase our faith . l. 6. c. 3. § . 3. 17. 7. 8 , 9 10. VVhen you have done all , say that ye are unprofitable servants . lib. 8. cap. 2. § . 5. 6 , &c. 20. 35. They that shall be accounted worthy to obtaine that world , &c. lib. 8. cap. 5. § . 22. Iohn . 1. 12. To so many as beleeved he gave power to be the sonnes of God , &c. lib. 6. cap. 10. § . 9. 1. 29. Behold the Lambe of God which takes away the sinne of the world . lib. 2. cap. 8. § . 2. 6. 64. Iesus knew from the beginning who beleeved not . lib. 6. cap. 2 § . 7. 12. 42 ▪ 43. Many of the Rulers beleeved on him but did not confesse him , &c. lib. 6. cap. 3. § . 8. 14. 23. If a man love me he will keep my words , and my Father will love him . lib. 7. cap. 6. § . 22. 15. 13. Greater love hath no man than this , that a man lay downe his life for his friends . lib. 5. cap. 7. § . 3. Acts of the Apostles . 13. 38 ▪ 39. Through this Man is preached un●…o you remission of sinnes ; and by him all that beleeve are justified , &c. Lib. 4. cap. 6. § . 1. 2 , &c. ad 9. 15. 9. Purifying their hearts by faith . Lib. 6. cap. 15. § 9. 15. 10. A yoke which neither we nor our Fathers were able to beare . lib. 4. cap. 5. § . 9. Epistle to the Romanes . 1. 16 , 17. The Gospell the power of God , &c. in it is revealed the righteousnesse of God , &c. Lib. 1. cap. 1. § . 1. 3. 24. Being just●…fied freely by his race through the redemption , &c. l. 3. c. 3. & 4. 3. 27. Boasting ex●…luded , by what Law ? &c. lib. 7. cap. 3. § . 2. 4. 2. If Abraham were justified by workes he hath whereof to glory , but not before God. lib. 7. cap. 3. § . 2. 4. 5 6. 11. The Lord imputeth righteousnesse . lib. 1. cap. 3. § . 10. 4 , 4. 5. To him that worketh the reward is not reckoned of grace but of debt , but to him that worketh not , but beleeveth , &c , lib. 1. cap. 3. § . 6. lib. 6. cap. 15. § . 7. 4. 20. 21 , 22. Abraham being strong in faith gave glory to God , therfore it was imputed to him for righteousnes . lib. 6. § . 13. cap. 15. 4. 25. Who was delivered for our sins , and rose againe for our justification . lib. 4. cap. 12. § . 2. 5. 3 , 4. Tribulation worketh patience , and patience probation , &c. l. 7. c. 5. § . 7. 5. 5. The love of God shed abroad in our hearts by his holy Spirit . lib. 3. cap. 5. 5. 17 , 18 ▪ 19. For as by one mans offence , &c. lib. 2. cap. 5. § . 1. 2 , &c. lib. 4. cap. 10. § . 1. 2 ▪ &c. ad 7. 5. 19. As by the disobedience of one many were made sinners , so by the obedience of one many shall be made righteous . lib. 1. cap. 4. § . 8. lib. 2. cap. 5. § . 1. 2. lib. 2. cap. 8. § . 10. lib. 5. cap. 2. § . 1. 5. 21. As sinne reigned unto death , even so grace , &c. lib. . 4. cap. 12. § . 5. 6. 4 6. Wee are bur●…ed with him by baptisme into death , lib. 8. cap. 10. § . 17. 6. 13. Neither yeeld your members as instruments of unrighteousnesse , &c. lib. 4. cap. 12. § . 6. 6. 19. As ye have yeelded your members servants to uncleannes , &c. l. 7. § . 19. c. 8. 6. 22. Ye have your fruit unto holines and the end everlasting life . lib. 4. c. 12. § . 11. 6. 23. For the wages of sinne is death , but the gift of God is eternall life , &c. lib. 8. cap. 2. § . 13 ▪ &c. 7. 18. To will is present with me , but how to performe that which is good I finde not . lib. 4. cap. 5. § . 10. 8. 3. The impossibility of the Law , in that it was weake through the flesh , &c. lib. 4. cap. 5. § . 11. 8. 4. That the justification of the Law might bee fulfilled in us . lib. 7. cap. 7. § . 10. 11. 8. 10. The body is dead by reason of sinne , but the Spirit is life because of righteousnesse . lib. 3. cap. 5. § . 7. 8. lib. 4. cap. 12. § . 7 ▪ 8. 13. If through the Spirit you mortifie the deeds of the body , ye shall live . lib. 7. cap. 4. § . 11. 16. cap. 5. § . 8. 8. 10. 15. 23. Lib. 4. cap. 10. § . 18. 8. 15. Ye have received the Spirit of adoption , &c. lib. 3. c. 5. § . 6. 8. 17. If yee suffer with him that yee may be glorified with him . lib. 7. cap. 4. § . 11. 17. 8. 16. 17 , 18. lib. 7. cap. 5. § . 9. 8. 18. The sufferings of this present time are not worthy the glory which shall bee revealed . lib. 8. cap. 2. § . 18 , &c. ad 22. 8. 29. Conformable to the image of his sonne . lib. 4. cap. 10. § . 12. 8. 30. Whom he hath called them hee hath justified . lib. 2. cap. 3. § . 5. 8. 33 , 34. Who shall lay any thing to the charge of Gods children , it is God that justifieth , &c. lib. 1. cap. 1. § . 4. 10. 4. Christ the end of the Law for righteousnesse to every one that beleeveth . lib. 1. cap. 4. § 9. 10. 10. With the heart manbeleeveth unto righteousnesse , &c. lib. 7. cap. 5. § . 10. 10. 13 , 14. Whosoever shall call upon the name of the Lord shall bee saved , how then shall they call upon him in whom they have not beleeved , &c. lib. 6. cap. 10. § 8. cap. 15. § . 14. The first to the Corinthians . 1. 30. Christ made unto us righteousnesse . lib. 4. cap. 9. § . 3. 4. 5. 6. 7. 2. 6. VVe speake wisdome among them that are perfect ▪ lib. 5. cap. 7. § . 10. 3. 8. Every one shall receive his own reward according to his owne labour . lib. 8. c. 5. § . 13. 3. 11. Other foundation can no man lay than that is laid which is Iesus Christ. lib. 6. cap. 15. § . 8. 3. 12. If any man build upon this foundation gold , silver , &c. lib. 4. cap. 4. § . 5. 4. 4. I know nothing by my selfe , yet am I not thereby justified . lib. 4. cap. 4. § . 17. 6. 11. But ye are washed , but yee are sanctified , but ye are justified , &c. lib. 2. cap. 3. § . 4 lib. 4. cap. 10. § . 7. 12. 9. To another , faith . lib. 6. cap. 1. § . 6. 13. 2 Lib. 6. cap. 1. § . 6. & cap. 3. § . 2. 3 , 4. 13. 13. Now abideth faith , hope and charity , &c. lib. 6. cap. 3. § . 4. 15. 49. We shall also beare the image of the heavenly . lib. 4. cap. 10. § . 12. 16. The second to the Corinthians . 4. 17. Lib. 7. cap. 5. § . 7. lib. 8. cap. 2. § . 21. 5. 21. Him that knew no sinne hee made sinne for us , that we might bee made the righteousnesse of God in him . lib. 1. cap. 3. § . 10. lib. 5. cap. 1. § . 4. &c. ad finem capitis . 7. 1. Perfecting holinesse in the feare of God. lib. 7. cap. 8. § . 20. 7. 10. Godly sorrow worketh repentance , &c. lib. 7. cap. 5. § . 6. 9. 10. He that ministreth seed , multiply your seed , and increase the fruits of your righteousnesse . lib. 7. cap. 8. § . 21. The Epistle to the Galatians . 1. 8 ▪ 9. If we or an Angell from heaven preach any other Gospe●…l , &c. lib. 1. cap. 1. § . 1. 2. 16. Knowing that a man is no●… justified by the workes of the Law but by the faith of Iesus Christ , &c. lib. 7. cap. 3. § . 8 , &c. ad 13. 3. 21. If there had beene a Law given which could have given life , verily righteousnesse should have beene by the Law. lib. 4. cap. 12. § . 8. 5. 5. 6. We waite for the hope of righteousnesse by faith which work●…th by lo ve . lib. 4. cap. 11. § . 2 3 , 4. cap. 12. § . 3. in fine . lib. 6 cap. 12. § . 3. ●… . 4. 6. 7. Whatsoever a man soweth that he shall reape . lib. 8. cap. 5. § 13. The Epistle to the Ephesians . 2. 8. 9. By grace ye are saved through faith not of workes , &c. lib. 7. cap. 3. § . 13. 5. 8. Now we are light in the Lord. lib. 2. cap. 8. § . 6. 5. 26 ▪ 27. That hee might sanctifie and cleanse it , that hee might present it unto himselfe , &c. lib. 2. cap. 8. § . 6. The Epistle to the Philippians . 1. 9. VVherefore God hath exalted him , lib. 1. cap. 4. § . 11. 12. 2. 12. VVorke out your salvation in feare . lib. 7. cap. 5. § . 5. 3. 8 , 9. I account all things dung that I may winne Christ , and may be found in him not having mine owne righteousnesse , &c. lib. 7. cap. 3. § . 15. lib. 8. cap. 2. § . 22. 3. 15. Let so many as perfect be thus minded . lib. 5. cap. 7. § . 10 , The second to the Thessalonians . 1. 5 , 6. That ye may be counted worthy of the Kingdome of God seeing it is a righteous thing with God to recompence , &c. lib. 8. cap. 5. § . 20. 22. The first to Timothie . 2. 14 ▪ 15. Notwithstanding s●…e shall be saved in child bearing , if they continue in faith , &c. lib. 7. cap. 5 § . 4. 5. 8. If any provide not for his owne he hath denyed the faith and is worse than an infidell . lib. 6. cap. 2. § . 6. The second to Timothy . 2. 11 , 12. If wee bee dead with him , we sh●…ll also live with him , if we suffer , we shall also reigne . l. 7. c. 4. § . 11. 16. 2. 21. If a man purge himselfe from these he shall be a vessell unto honour sanctified and meet●… for the Masters us●… . lib. 8. cap. 2. § . 9. 4. 7 , 8. I have fought a good fight , henceforth is laid up for me a crowne of righteousnesse , &c. lib. 8. cap. 5. § . 20. To Titus . 2. 14. That hee might redeeme us from all iniquity , and might purge unt●… himselfe a peculiar people zelous of good workes , lib. 4. cap. 4. § . 19 3. 5 6 ▪ 7. Not by workes of righteousnesse w●…n we have done , but according to his mercie he saved us by the l●…ver of regeneration , that being justified , &c. lib. 4. cap. 10. § . 8. lib. 7. cap. 3. § . 14. To the Hebrewes . 5 9. He became the author of salvation eternall to them that obey him . lib. 7. cap. 7. § . 12. 6. 10. God is not unrighteous to forget your worke . &c. lib. 8. cap. 5. § . ●…0 . 9. 28. Christ was once offered to beare the sinn●…s of many . lib. 2. cap. 8. § . 2. 10. 36. Ye have need of patience . lib. 7. cap. 5. § . 3. 11. 4. 7 , &c. lib. 4. cap. 10. § . 9. 11. 6. He that comm●…th to God must beleeve that God is , and that he is a rewarder , &c. lib. 6. cap. 10. § . 7. cap. 15. § . 15. 13. 16. VVith such sacrific●…s God is well pleased . lib. 8. cap. 5. § . 2. Iames. 1. 25. Being a doer of the word , this man shall be blessed in his deed . lib. 7. cap. 5. § . 12. 2. 14. 17. If a man say he hath faith and have not workes , &c. lib. 6. ca●… . 2. § . 5. 10 , &c. cap. 3. § . 5. lib. 7. cap. 5. § . 12. 2. 24. Ye see then how that by works a man is justified and not by faith onely . lib. 2. cap. 4. § . 4. 2. 14. &c. ad finem , capitis . lib. 7. ●… . 8. § . 2 , &c. 2. 26. As the body , without the Spirit is dead , &c. l. 4. c. 11. § . 7. The second of Peter . 1. 1. Who have obtained like precious faith with us in the righteousnesse of God and our Saviour IESVS CHRIST . lib. 4. c. 2. § . 2. The first of Iohn . 2. 4. He that saith I know him , and keepeth not his Commandements is a lyar . lib. 6. ●… . 2. ●… . 8. 2. 5. He that keepeth his word in him the love of God is perfected . lib. 5. cap. 7. § . 6. 3. 14. We know that wee are passed from death unto , life , because wee love the brethren . l. 6. c. 12. § . 3. 4. 19. Wee love him , because he first loved us . l. 6. c , 12. § . 5. 5. 1. Whosoever beleeveth that Iesus is the Christ is borne of God. lib. 6. cap. 2. § . 9. 5. 3. And his Commandements are not grievous . l. 7. c. 6. § . 8. The Revelation . 7. 14 , 15. These are they that came out of great tribulation — therefore are they before the throne of God. lib. 8. cap. 5. § . 16. 19. 8. The fine linnen is the righteousnesse of Saints . lib. 2. c. 2. § . 5. 22. 11. He that is righteous , let him bee righteous still . l. 2. c. 4. § . 5. &c. 5. § . 10. l. 7. c. 8. § . 23. 22. 12. I come quickly and my reward is with me , to give to every man as his worke shall be . The end of the Table of the places of Scriptures expounded in this Treatise . A Table of things contained in this Treatise of Iustification . A Abraham . THough he abounded with good works yet he was justified by faith without workes . lib. 4. cap 8. § . 15. lib. 7. cap. 3. § . 2 , 3. & ●… . ad 8. As bee was justified , so are we , lib. 5. cap. 2. § . 6. Adam . Whether his sinne bee imputed . lib. 4. cap. 10. § . 1 , 2. Whether originall sinne bee traduced from ●…im . l. 4. c. 10. § . 3. Whether the transgression and the corruption bee communicated after the same manner ibid. § . 4. The comparison betweene the first and the second Adam . ibid. § . 5. Adoption . That it is true . lib. 4. cap. 10. § . 18. Such as is our adoption ; such is our justification . ibid. § . 19. Adoption according to Bellarmi●…es 〈◊〉 is twofold , of the soul●… and of the body . ibid. § . 20. No reall change in adoption , but it is relative and imputative . ibid. § . 21. Affiance . Whether it be faith . lib. 6. cap. 4. § . 9. 11. Assent . It being fir●…e lively and effectuall is faith . l. 6. c. 1. 2. § . &c. 4. § . 10. B Bellarmine . His contradictions . l. 3. c. 4. § . 3. ●… . 3. l. 4. c. 2. § 5. ad literam o l. 4. c. 9. § . 7. l. 4. c. 10. § 1 2. l 5. c. 6. § . 7. l. 5 c. 8. § . 2. in fine . l. 6. c. 3. § . 7. ●… . 6. c. 8. § . 7. ●… . 4. l. 6. c 9. sub finem , ad literam * . l. 6. c. 10. § . 11 l. 6. c. 15. § . 10. l. 8. c. 2. § . 11. l. 8. c. 9. § . 3. ●… . 2. & § 4. C Causall particles . Not alwayes nor for the most part notes of causes . l. 8. c. 5. § . 14. 16. 17. Cause . The Causes of iustification . l. 1. c. 2. The Causes efficient ; principall , God. l. 1. c. 2. § . 1. The Father , § . 4. the Sonne , the holy Ghost . ibid. The moving Causes . l. 1. c. 2. § . 2. The instrumentall Causes lib. 1. c. 2. § . 5. &c. The essentiall Causes . l. 1. c. 3. The matter . lib. 1. cap. 3. 1 , &c. ad 7. & l. 4. The forme . lib. 1. cap. 3. § . 7 , &c. & l. 5. The finall cause . lib. 1. cap. 6. § . 1 , 2 , 3 , 4. Charity . That it doth not justifie as well as faith . l. 4. c. 11. § . 2 , &c. That it is not the forme of ●…aith . lib. 4. cap. 11. § . 5. Whether perfect in this life . l. 5. cap. 7. CHRIST . The mericorious cause of justification . l. 1. ●… . 2. § . 4. Whether hee obeyed the Law for himselfe or for us . l. 1. c. 4. § . 10. Whether he merited for himselfe . lib. 1. c. 4. § . 11. Christs exaltation , Phil. 2. 9. was his declaration to be the Sonne of God , lib. 1. c. 4. § . 11. 12. How many wayes hee is said to justifie us . lib. 2. c 5. § . 8. The righteousnesse of Christ is Gods righteousnesse . l. 4. c. 2 § . 2 , 3 , 4. Christs right●…ousnesse the materi●…ll cause of justification . l. 1. c. 3 , & 4. vide Materiall , and Matter . Christs righteousnesse both the matter and merit of our iustification . lib. 1. cap. 3. § . 1. Concupiscence . In the regenerate a sinne . lib. 2. cap. 8. § . 7 8. 9. lib. 4. cap. 4. § . 12. lib. 7. cap. 6. § . 14. Concupiscence going before , consent a finnenne . lib. 2. c. 8 , 9. Counsells . The Counsell of voluntary poverty , l. 7. c. 7. § . 4. The counsell of single life . lib. 7. cap. 7. § . 5 , 6. D David . Not iustified by inherent righteousnesse . lib. 4. c. 8. § . 15. Definition . Of Iustification . lib. 1. cap. 1. § . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. cap. 2. § . 1 , 2. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § . 3. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § . 4. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § . 5. The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § . 6. Dispositions . Seven , alleaged by Bellarmine to disprove justification by faith alone . lib. 6. cap. 10 11 , 12. Whether any dispositio●…s bee indeed required by the Papists . lib. 6. c. 10. § . 4. Whether faith , hope , love , as they bee dispositions , bee graces . lib. 6. cap. 12. § . 6 , 7. E Efficient . The efficient , principall of justification , God. lib. 1. c. 2. § . 1. The motives ; grace and iustice . ib. § . 2. The actions of the Father , the Sonne , the holy Ghost distingu●…shed . ibid. § . 4. End. The end or fi●…ll cause of iustification , both supreme , the glory of God. lib. 1. c. 6. § . 1. and also subordinate , viz. salvation . § . 2. certainety of salvation . § . 2. sanctification . § . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How to be understood . Gal. 5. 6. l. 4. c. 11. § . 3. & 4. F Faith. The instrument on o●…r 〈◊〉 of iustification . lib. 1. cap. 2. § . 7. Concerning it seven things considered . 1. Th●… it iustifieth not as it is an habit or act in us , but as the hand to receive Christs righteousnesse . ibid. lib. 1. cap. 5. § . 12. 2. It must therefore be such a faith as doth specially apprehend Christ. lib. 1. cap. 2. § . 8. 3. It doth not prepare onely and dispose to iustification , but it doth actually iustifie . § . 9. l. 6. c. 7. § . 1 , 2. 4. It doth not iustifi●… absolutely in respect of its own●… worth , but relatively in respect of the object . § . 10. 5. The meaning of the question , whether we be justified by faith or by workes . § . 11. 6. How faith is said to iustifie alone . § . 12. 7. That faith doth not sanctifie alone . § . 12. Whether the act of faith properly be imputed ●…torighteousnesse . l. 1. cap. 2. § . 7. & cap. 5. § . 12. That charity is not the form●… of faith . l. 4. cap. 11. § . 5. Of the distinction of saith , that it is either formata or informis . § . 6. That faith is perfect Bellarmine produceth sixe reasons which are answered . l. 5. c. 6. The full discourse of faith . l. 6. The Popish 〈◊〉 concerning faith : l. 6. c. 1. § . 1. What faith is . cap. 1. § . 2. That it is not without knowledge . § . 3. against implicite faith . lib. 6. cap. 1. § . 3. &c. The doctrine of implicit faith both fals●… for many reasons . § . 4. and absurd in that they say it may better bee defined by ignorance than by knowledge . § . 5. Bellarm. allegations out of the Scriptures for implicite faith . § . 6 , of Fathers . § . 7. Testimonies of Fathers against it . § . 13. Bellarmines reason . § . 14. The doctrine of implicite faith wicked , as being an egregious cooz●…nage . § . 15 , 16 , 17. and pernicious to the people . § . 18. True justifying ●…aith cannot be severed from charity . lib. 6. cap. 2. Our reasons . I. Because hee that hath true faith is regenerate . § . 1. II. Because hee hath the Spirit of Christ dwelling in him . § . 2. III. Because hee is sanctified . ●… . 3. IV. Because hee is the true Disciple of Christ. § . 4. V. Because true faith worketh by charity . ibid. VI. Because true faith is formata . ibid. VII . Because if it be without charity it doth not iustifie . VIII . Because they who love not , know not God. ibid. 7. Other arguments out of Iames 2. § . 5. 6. Other arguments defended against Bellarmine . § . 6. &c. Testimonies of Fathers . lib. 6. cap. 2. § . 12. Bellarmines proofes that true ●…aith may bee severed from charity . lib. 6. cap. 3. The first o●…t of Ioh. 12. 42 , 43. § . 1. The second out of 1 Cor. 13. 2. § . 2 , 3. 4. The third out of Iam. 2. 14. § . 5. The fourth because in the Church there are both good and bad . § . 6. The fifth from the ●…ature of faith and charity . § . 7 , 8 , 9. The sixth from an absurdity . § . 10. The seventh Testimonies of Fathers . § . 11. Whether iustifying faith may be without speciall apprehension of Christ. lib. 6. c. 4. No iustifying faith but that which laieth hold on Christ. § . 1. To bele●…ve in Christ is to receive and embrace him . § . 2. Two degrees of faith , the former specially apprehending the other actually applying Christ. § . 3. Of the former degree . § . 4. Of the latter . § . 5. The necessity of this speciall apprehension to iustifio●…tion . § . 6 , 7. The Popish obiections against speciall faith . lib. 6. cap. 4. § . 8. Their obiections concerning fiducia affiance . § . 9. By alively assent men beleeve in Christ. § . 10. That affiance is not faith . § . 11. The subiect of faith . lib. 6. cap. 5. vid. subiect . The obiect of faith . lib. 6. cap. 6. vid. obiect . Of the actor effect of faith , which is to iustifie . First , whether indeed it d●…th iustifie or only dispose to iustification . lib. 6. cap. 7. § . 1 , 2. Secondly , whether faith doth iustifie formally . § . 3. The Papists cavill that we debase faith . § . 4. which themselves have 〈◊〉 . § . 5. Thirdly , whether faith doth iustifie alone . lib. 6. cap. 8. the state of the ●…troversie . § . 1. The explanation of the three termes , Fides . ibid. Iustificat . § . 2. Sola . § . 3 , 4 5. Our proofes . § . 6. Testimonies of Scripture . § . 7. Reasons . § . 8 , 9. 10 , 11. Testimonies of Fathers and other ●…ters in all ages . lib. 6. cap. 9. Bellarmines arguments that faith d●…th not iustifie aloue . lib. 6. cap. 10. This question he disputeth three waies , ail which are impertinent . § . 1 , 2. The first , that it doth not iustifie alone by way of disposing , which bee proveth by five principall arguments : the first , because there are seven dispositions whereof faith is one , which discourse of the seven dispositions is idle and impertinent . lib. 6. cap. 10. § . 3. VVhether any preparative dispositions be indeed required § . 4. Of the first disposition which is faith . lib. 6. cap. 10. § . 5. His argument , because it but beginneth iustification and therefore d●…th not inst●…fie alone . § 6. His first proofe Heb. 11. 6. § . 7. His second Rom. 10. 13 14 § . 8. His third Ioh. 1. 12. § . 9. Testimonies o●… Fathers that faith is the beginning . § . 10. His reasons . § . 11. Of feare the second disposition lib. 6. cap. 11. § . 1 , 2. ad 6. Of hope the third disposition . lib. c. 11. § . 6. &c. Of love the fourth . lib. 6. cap. 12. 1 2. &c. ad 9. Of 〈◊〉 the fifth . lib. 5. cap. 12. § . 9. 10. The sixth disposition a purpose and desire to receive the Sacrament . lib. 6. c. 12. § . 11. The seventh a purpose of a new life . lib. 6. cap. 12. § . 12. His second principall argument , because faith being alone and severed from charity and other graces cannot 〈◊〉 . lib. 6. cap. 13. His third principall argument from the 〈◊〉 〈◊〉 of the causes which may bee given why faith doth iustifie alone . lib. 6. cap. 14. which are ●…hree . First , authority of Scriptures . § ●… , 3 , 4. Secondly , ●…he will and pleasure of God. § . 5. Thirdly , because it is the property of faith alone to receive Christ. § . 6. that is to 〈◊〉 and to apply him . § . 7. 8. His ●…ourth principall 〈◊〉 from the 〈◊〉 〈◊〉 faith d●…th 〈◊〉 . lib. 6. cap. 15. I. Because it iustifieth as a caus●… . ●… . ●… . &c. ad 7. II. As the beginning of righteousnesse . § . 7 , 8 , 9. III. As the merit . § . 10. &c. ad finem capitis . His fifth principall argument from two principles , viz. first from the formall cause of iustification . Lib. 6. cap. 15. § . 17. Secondly , from the ●…ecessity o●… good workes , for if faith 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 would 〈◊〉 alone . lib. 7. 〈◊〉 . 5. § . 1 , 2. That good workes are necessary by way of efficiency . § . 3. VVhether faith doth save alone . lib. 7. cap 5. § . 15. Bellarmines reasons to the contrary . § . 16. Feare . The second disposition i●… iustification according to the councell of Trent . lib. 6. cap. 11. The finall cause of iustification see End. Forme . The formall cause of iustification , the imputation of Christs righteousnesse . l. 1. cap. 3. § . 1. 7. lib. 5. per totum . Private opinions of some Divines concerning the forme of iustification . lib. 1. cap. 5. Their depravation of our assertion as if wee held that wee are formally iust by Christs righteousnesse . lib. 1. cap. 5. § . 2. Their errours . § . 3. The private opinio●…s concerning the matter and the forme of iustification very dangerous . lib. 1. cap. 5. § . 13 , 14. G God. The principall cause of iustification . lib. 1. cap. 2. § . 1. &c. The righteousnesse of God by which we are iustified , is the maine doctrine of the Gospell . lib. 1. cap. 1. § . 1. It is called the righteousnesse of God , because it is the righteousnesse of Christ who is God. lib. 4. cap. 2 , 3 , 4. Gospell . The difference betweene the Law and the Gospell . lib. 7. cap. 4. § . 3. The acceptions of the words Law and Gospell either more large or more st●…ict . § . 3 , 4. Bellarmines disproofe of the difference by u●… given . § . 5. Because in the Gospell is contained the Doctrine of good workes . ibid. Whether the promise of salvation made to our obedience doth prove the merit of good workes . Eternalll life promised in three respects . First , as a free gift . lib. 7. cap. 4. § . 6. Secondly , as our inheritance . § . 7. Thirdly , as a free reward . § . 8. The Example of Gods dealing with Abraham . § . 9. Though eternall life bee the reward of our obedience , yet it is not merited by it . § . 10. Some places of Scriptures which the Papists understand of causes are to bee understood as notes . § . 11. Or evidences . § . 12. Three other answeres . § . 13. Testimonies wherein upon condition of obedience eternall life is promised in the Gospell alleaged by Bellarmine . § . 14. The I. Matth. 5. 20. lib. 7. cap. 4. § . 14. II. Matth. 19. 17. § . 15. III. Testimonies out of the Apostles . § . 16. IV. Out of the Prophets . Ezec. 18. 21. § . 17. V. From the condition of faith . § . 18. Bellarmines second argument from the differences betweene the Law and the Gospell . § . 19. Eight differences betweene the Law and the Gospell assigned by Bellarmine . § . 19. 20. Grace . The moving cause of iustification . l. 1. cap. 2. § . 2. VVhat is meant by the word Grace lib. 3. The Papists by the grace of God by which we are iustified understand the habit of grace inherent in us . lib. 3. cap. 1. § . 1. The divers acceptions of the word Grace . § . 3. The distinction of Grace . § . 3. The state of the question concerning Grace . § . 4. That by ●…ustifying grace is meant the gracious favour of God in Christ. lib. 3. cap. 2. Our proofes , I. from the use of the word in the Scriptures . lib. 3. cap. 2 § . 1. II. Because it is Gratia gratum saciens . § . 2. By it the faithfull are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chasidim . § . 3. III. By the gracious favour of God in Christ , wee were elected , called , &c. § . 4. Obiect . 1. The grace of election is eternall , the rest temporary . § . 5. Obiect . 2. By inherent grace w●… 〈◊〉 sanctified . § . 6. Obiect . 3. Faith a grace inherent . § . 7. IV. Gratia gratum faciens expressed in the Scriptures by other words which betoken savour . § . 8. V. Because grace is opposed to works . § . 9. VI. Charity is not the i●…stifying Grace . § . 10. VII . Plaine testimonies of Scripture that grace signifieth favour . § . 11. Confessi●…n of Papists . § . 12. Bellarmines first allegation of Rom. 3. 24. for inherent grace proved to mak●… against it . lib. 3. cap. 3. His pr●…ofes from thence disproved . l. 3. cap. 4. I. From the word Gratis . lib. 3. cap. 4. § . 2. II. From the praposition per. § . 3. III. Because the favour of God is not in vaine . § . 4. IV. From the Attributes given to grace . As first , that it is a gift . § . 5. Secondly , a gift which wee receive . § . 6. Thirdly , a gift given by Christ. ●… . 7. y●…a made by Christ. § . 8. Fourthly , that it is given by measure from Christ. § . 9. Fifthly , it is compared to essence . § . 10. Sixthly , It is compared to light . ●… . 11. His second allegation out of Rom. 5. 5. answered . lib. 3. cap. 5. How the word Grace is used in the Fathers and how in the latter writers . lib. 3. cap. 6. H Hebrew . The Hebrew word hitsdiq ▪ which is to iustifie , never signifieth to iustifie by inherent righteousnesse . lib. 2. cap. 1. § . 4. &c. Hope . Bellarmines third disposition to justification . lib. 6. cap. 11. § . 6. Hope , whether perfect . lib. 5. cap. 6. § . 7. I Image of Christ. How borne by the faithfull , and whether in respect of i●…ification . l. 4. cap. 10. § . 13 , 14 , 15 ▪ 16. Implicite Faith. Confuted and condemned . lib. 6. cap. 1. ▪ § . 3. &c. ad finem capitis . Imputation of Christs righteousnesse . The formall cause of i●…stification . l. 1. cap. 3. § . 7. Imp●…tation of Christs satisfaction confessed by Papists . § . 8. Imputation of Christs righteeusnesse denyed by some others b●…sides Papists . § . 9. Their reason , that then we are Redeemers . ibid. Imputation of Christs righteousnesse proved obiter , by two reasons . § . 10. The private opinion of some concerning imputation . lib. 1. cap. 5. That Christs righteo●…snesse it selse is imputed . lib. 1. cap. 5. § . 7. Whether we fulfilled the Law in Christ. § . 8 , 9 , 10 , 11. The necessity of imputation . lib. 1. c. 5. § . 13 , 14. The full discourse concerning imputation of Christs righteousnesse . lib. 5. per totum . That wee are justified by imputation of Christs righteousnesse proved by five arguments . lib. 5. cap. 1. Proved by eight arguments . cap. 2. By two other arguments . cap. 3. By testimonies of writers both old and new . lib. 5. cap. 4. The objections of the Papists against imputation . lib. 5. cap. 5. I. Against the name that it is new . § . 1. II. That it is putatitia . § . 2. III. That it is no whore to be found . § . 3. IV. That it it is needlesse . § . 4. Both because remission is an utter deletion of sinne . § . 5. and also because the righteousnesse 〈◊〉 is perfect . lib. 5. cap. 6. & 7. V. That wee are not formally iust by it . lib. 5. cap. 8. § . 1. Bellarmines confession that if wee did not hold that wee are formally iustified by it , our doctrine were true . § . 2. VI. That we should be as righteous as Christ. § . 3. VII . That we did not loose in Adam imputed righteousnesse . § . 4. that if by imputation we are iust , then Christ a sinner . § . 5. but as Christ notwithstanding the imputation of our sinne , was iust , so wee sinners . § . 6. That after iustification wee are called iust , and how . § . 7. IX . The Spouse of Christ beautifull in her selfe . § . 8 ▪ 9. X. Because the heart must bee pure before we can see God , and because Christ redeemed 〈◊〉 that wee might be sanctified . § . 10. Instrumentali causes of iustification . l. 1. c. 2. § . 5. Justice . The iustice of God a moving cause of iustification . l. 1. c. 2. § . 3. The iustice of God distinguished . l. 8. c. 5. § . 19. Justifie . To iustifie , what it is . lib. 1. cap. 1. § . 2. To iustifie is not to make righteous by righteousnesse inherent . Lib. 2. cap. 1. § . 3. The signification of the Hebrew word . § . 4. &c. & cap. 5. § . 5. Of the Gre 〈◊〉 l. 2. ●… 2. The same prov●…d first by other termes . § . 7. Secondly , because the whole processe of justification is iudiciall . § . 8. Iustifying opp●…sed to condemning . l. 2. c. 5. § . 2. & cap. 6. § . 1. Justification . The excellency of this argument . l. 1. c. 1. § . 1. The definition of iustification . lib. 1. c. 1. § . 2. The signification of the word . ibid. Iustification considered as an action of God. § . 3. As an action of God without us . § . 4. But accompanied with those that are wrought within us . § . 5. It is an act continued . § . 6. Whether it b●…e wrought but once and at once . § . 7. The Papists confuted , who deny it either to be an action of God , or without us , or continued . § . 8. The causes of iustification , the efficients . l. 1. c. 2. The essentiall causes , viz. the matter and forme . lib. 1. c. 3. the matter Christs righteousnesse . § . 2 , 3 , 4 , 5. Private opinions concerning the matter . l. 1. c. 4. vid. Materiall . The forme , the imputation of Christs righteousnesse . c. 3. § . 6. &c. Private opinions concerning the forme . cap. 5. The end . l. 1. c. 6. § . 1 , 2 , 3 , 4. The parts , absolution from sinne , and acceptation as righteous in Christ. ●…ib . 1. cap. 6. § . 5. Redemption , reconciliation , and adoption comprised under iustification . § . 6. The consequents and sruits of iustification . § . 7. The heads of the controversie concerning iustification . l. 2. c. 1. § . 1. The first concerning the name whether iustification and sanctification are to bee confounded . The Papists confounding them ground their errour upon the Latine word . § . 2 , 3. The Hebrew word signifying to instifie never importeth making righteous by infusion of righteousnesse . lib. 2. cap. 1. § . 4. &c ad finem capitis . The use of the Greeke words signifying to iustifie or iustification , never importing righteousnesse inherent . lib. 2. cap. 2. Foure significations of the word iustification alleaged by Bellarmine . I. That it signifieth the Law. lib. 2. cap. 3. § . 1. 2. II. Acquisition of righteousnesse . § . 3. 4 , 5 , 6. III. Increase of iustice . lib. 2. cap. 4. § . 1. 2 , 3 , 4 , 5. IV. Declaration of iustice . l. 2. c. 4. § . 6. Bellarmines proofes that iustification signifieth making righteous by inherent righteonsnesse . lib. 2. cap. 5. Foure arguments of Calvin and Chemnitius , defended against Bellarm. The first , because iustifying is opposed to condemning . lib. 2. cap. 5. § . 2. 3 , 4. Secondly , that as the hebrew so the greeke signifieth . § . 5. Bellarmines proofes that the hebrew word signifieth to make iust by infusion of righteousnesse inherent , § . 6. 7 , 8 , 9 , 10. The third and fourth concerning the latine word iustificare . § . II. The use of the latine word in the Fathers . § . 12. The manifold differences betwixt instification and sanctification . Litb . 2. cap. 6. Their confounding of iustification and sanctification is the ground both of the Papists calumniations against us . lib. 2. cap. 6. § . 19. and of their errours in the doctrine of iustification , which are pernicious § . 20. 21 , 22. The Papists from iustification exclude remission of sinne . lib. 2. cap. 7. § . 1. 2. vid. remission . The popish distinction of iustification into the first and second . lib. 1. cap. 1. § . 8. lib. 3. cap. 6. § . 5. lib. 7. cap. 3. § . 4. 5. cap. 8. § . 4. Men are said to be iustified either before God in foro coelesti , which properly is iustification , or in the court of their owne conscience which is the assurance of iustification . lib. 1. cap. 1. § . 7. lib. 2. c. 2. § . 8. L Law. Law of faith and the Law of workes . lib. 7. cap. 2. § . 6. 7. The difference betweene the Law and the Gospell . See Gospell . Whether the faithfull doe or can fulfill the Law. lib. 7. cap. 6. § . 3. The Law not possible by reason of the flesh . lib. 4. cap. 5. § . 3 , &c. ad finem capitis . Bellarmines proofes that the Law is absolutely possible . lib. 4. cap. 5. § . 5. lib. 7. cap. 6. § . 4. First , by Sciptures ; testimonies of three sorts . I. That the Law is easie . lib. 7. cap. 6. § . 4. 7 , 6 , 7 , 8. II. That the law is kept by love lib. 7. cap. 6. § 9. 10 , 11 12. III. Examples of them that have fulfilled the law . § . 13. 14 , 15. iust , that they kept the law with a perfect heart and with their whole heart . § . 15. 16. Secondly , by fathers . § . 17. The difference betweene the Pelagians and Papists not great . § . 18. His testimonies examined . § . 19. 20 , 21. That the Fathers did not meane that the law is absolutely possible , § . 22. Bellarmines paradox , that a man may fulfill the law , though he cannot live without sinne . § . 23. Testimonies of Fathers that the fulfilling of the law is not possible to us . § . 24. Six●… reasons to the same effect . lib. 4. cap. 5. § . 6 , &c. Bellarmines sixe reasons , answered . lib. . 7. cap. 7. I. Because a man may doe more than is commanded . § . 1. 2 , 3 , 4 , 5 , 6. II. If the precepts were not possible they would binde no man. lib. 7. cap. 7. § . 7. 8. III. Then God should bee cruell , &c. § . 9. IV. Then Christ ●…isseth of his end . § . 10. 11 , 12. V. They who have the Spirit fulfill the law . § . 13. VI. Because they sinne not . § . 14 , 15. Liberty . Christian liberty . lib. 7. cap. 4. § . 23. Life eternall . Life eternall considered by Bellarmine as an inheritance , and so due to due to the person by right of adoption ; and as a reward and so due to workes . lib. 8. cap. 9. § . 3. Eternall life promised in three respects . lib. 7. cap. 4. § . 6. 7 , 8. lib. 8. cap. 9. § . 3. Love. Bellarmines fourth disposition to justification . lib. 6. cap. 12. M Matoriall . The materiall cause of justification , Christs righteousnesse . lib. 1. cap. 3. Whether Christs passive righteousnesse onely . lib. 1. cap. 4. Which is denyed . I. Because by it alone the Law is not fulfilled . § . 2 , 3. and that is defended against divers exceptions . 4. 5. 6 7. II. Because by Adams disobedience imputed to us we were made sinners . § . 8. III. Because Christs obedience is accepted for us . § 9. that Christ obeyed the Law for us . § . 10. that he did not merit for himselfe . § . 11. Object . If Christ obeyed the Law for us then wee need not . § . 13. Object . 2. If we be justified by the obedience of Christ why needed hee to dye for us . § . 14. IV. To what end served Christs obedience if wee bee justified onely by his sufferings . § . 15. V. Because there are two distinct parts of justification . § . 16. Obiect . Then two formall causes of iustification . § . 17. That instification doth not consist onely in remission of sinne § . 18. Obiect . Remission is as well of the sinnes of omission , as of commission § . 19. Obiect . By it wee are made innocent . § . 20. Three arguments of I. P. § . 21. the arguments of I. F. § . 22. 23. Matter of iustification . lib. 4. The state of the controversie betweene us and the Papists concerning it . lib. 4. cap. 1. § . 1. It is the principall question in the whole controversie of iustification wheron therest depend . lib. 4. cap. 1. § . 2. and is proved by the rest . § . 3. That we are iustified by Christs righteousnesse and not by inherent : proved first ioyntly . lib. 4. cap. 1. § 4. I. Because we are iustified by Gods righteousuesse and not by ours . lib. 4. cap. 2 Christs righteousnesse is Gods righteousnesse . § . 2. 3. 4. inherent is ous . § . 5. the severall parts of inherent righteousnesse are called ours . § . 6. . II. Because by Christs righteousnes we stand iust before God , and not by ours . § . 7. III. Because Christs righteousnesse is perfect ; and so is not ours . § . 8. that the righteousnesse of all mortall men is unperfect , because are at sinners proved by seven reasons . § . 9. The question concerning the imperfection of mans inherent righteousnesse further discussed . cap. 3. & 4. See righteousnesse inherent . IV. VVe are iustified by that righteousnesse by which the Law is fully satisfied lib. 4. cap. 5. The righteousnesse of Christ hathfully satisfied the Law. § . 2. Our righteousnesse cannot satisfie the law . § . 3. 4. Bellarmines reasons that the law may be fulfilled . § . 5. V. Because by the righteousnesse of Christ and not by ours , we are absolved , redeemed reconciled and saved . lib. 4. c. 6. VI. Because we are justified by the righteousnesse of faith and not of workes . lib. 4. cap. 7. § . 1. VII . The righteousnesse by which we are iustified is not prescribed in the Law. § . 2. VIII . The righteousnesse whereby wee are iustified satisfieth the iustice of God. § . 3. IX . Because no man is iustified without remission of sinne . § . 4. X. The true doctrine of iustification ministreth comfort . § . 5. XI . From experience . lib. 4. cap. 7. § . 6. Severally : that we are not iustified by inherent righteousnesse , proved by foureteene arguments . I. Because it is prescribed in the Law. lib. 4. cap. 8. § . 1. 2 , 3 , 4. II. Because that doctrine confoundeth the Law and the Gospell and maketh void the covena●…t of grace . § . 5. III. It depriveth men of the chiefe part of christian liberty . § . 6. IV. Because all men are sinners . § . 7. V. Because all me●… 〈◊〉 by 〈◊〉 Law a●…cursed . § . 8. VI. Because none doe fulfill the Law. § . 9. VII . Because no man is iustified by his owne fulfilling of the law . Ibid. VIII . Not both by faith and by works lib. 4. cap. 8. § . 10. IX . The righteousnesse by which 〈◊〉 are iustified is imputative . § . 11. X. The true doctrine taketh away boasting . § . 12. XI . The popish doctrine maketh the promise of none effect . § . 13. XII . Because remission of si●…ne is a part of instification , which affordeth three arguments . § . 14. XIII . From the examples of Abraham , David and Paul. § . 15. XIV . Because we are all iustified by the obedience of one . § . 16. Our assertion , that wee are iustified by Christs righteousnesse proved by five arguments . lib. 6. cap. 9. I. Because God accepteth of Christs righteousnesse in our behalfe . § . 1. II. Because it alo●…e is of infinite valow . § . 2. III. Because our righteousnesse is in Christ , aud wee are righteous in him , and he is our righteousnesse . § . 3. Bellarmines obiection . First , that Christ is called our righteousnesse because he is the authour of it . § . 4. Righteousnesse . 1 Cor. 1. 30. to be distinguished from sanctification . § . 5. Bellarmines second obiection , Christ is called our righteousnesse because he satisfied for us . § . 6. Bellarmines confession overthroweth the popish doctrine of i●…stification . § . 7. IV. Because we are iustified by the bloud of Christ , and by his obedience § . 8. V. Because by Christs righteousnesse our sinnes are covered . § . 9. Bellarmines two answeres refuted . lib. 6. cap. 9. § . 10. 11 , 12. Bellarmines eight allegations to prove justification by inherent righteousnesse , answered . lib. 4. cap. 10. The 1. out of Rom. 5. 17. 18 , 19. § . 1. &c. ad 7. II. and III. Rom. 3. 24. and 1. Cor. 6. 11. § . 7. IV. Tit. 3. 5 , 6 , 7. § . 8. V. Those plaoes which speake of men iust . § . 9. and perfect . § . 10. 11. VI. Rom. 8. 29. cum 1 Cor. 15. 49. § . 12. 13 , 14. 15 , 16. VII . Rom. 6. 4 , 6. § . 17. VIII . Rom. 8. 15. cum v. 10. & 23. § . 18. 19 , 20. Bellarmines oblique and indirect proofes for inherent righteousnesse . First , because faith is not the entire formall 〈◊〉 of iustification . lib. 4. c. 11. Whether charity doth concurre with faith unto iustification . § . 2 , &c. ad finem capitis . Secondly , because iustification doth consist in renovation and not only in remission of sinnes . lib. 4. cap. 12. for proofe whereof he produceth . I. Sixe allegations of Scripture . § . 1 , &c. ad 9. II. The Testimony of Augustine . § . 9. III. Three reasons . § . 10. 11 , 12 , 13. IV. Testimonies of Fathers . § . 14. Merit . lib. 8. The contr●…versie of merit is in a manner the same with that of the necessity of efficiencie of works . lib. 8. cap. 1. § . 1. The state of the controversie . l. 8. c. 1. § . 23. Merit ex congruo or ex solo pacto , not truely and properly merit . lib. 8. cap. 1 § . 3. Of the word merlt . § . 4. The use of the word in the lati●…e Fathers . § . 5. The verbe mereri used sometimes in the generall sense of obtaining , or finding favour . ibid. Sometimes in a more speciall sense . First , Of impetrating by request . § . 6. Secondly , Of doing a rewardable work . ibid. n. 2. Of the nowne meritum . lib. 8. cap. 1. § . 7. Of the thing it selfe , what m●…rit is . § . 8. Arguments against merits taken from the conditions of merits . And 1. In respect of the parties God and man. lib. 8. cap. 1. § . 9. God. § . 9. 10. Man. § . 11. II. In respect of the thing meriting . § . 12. it must be our owne . ibid. it mus●… bee free . § . 13. it must be pure & perf●…t . § . 14. III. Inrespect of the thing meritod that is the reward . § . 15. IV. In respect of the rule whereby the reward is to be rendred . § . 16. All these conditions of merit are found in the obedience of Christ. ibid. Testimonies of Scripture disproving morits . lib. 8. cap. 2. I. Those which ascribe the reward to Gods mercy and not to our merit●… . § . 1. 2 , 3. II. Esa. 55. 1. Dan. 9. 18. § . 4. III. Luk. 17. 7 , 8. 9 , 10. § . 5. &c. ad 9. 4. expositions of the Fathers brought by Bellarmine . § . 9. &c. IV. Rom. 6. 23. § . 13 , &c. V. Rom. 8. 18. § . 18. VI. Three places all●…ged ▪ Pbil. 3. 8 , 9. Eph. 2. 8 , 9. Tit. 3 5 , 7. § . 22. A new supply of arguments . lib. 8. cap. 3. I. Thopopish doctrine of merit doth not take away boasting . § . 1. II. It derogateth from the merit of Christ. § . 2. The exceptions of the Papists . 1. Bellarmines●…re ●…re 〈◊〉 . § . 3. 4 , 4 , 6 , 7. 2. That they derogate no more than we . § . 8. 3. That we extennate Christs merit , in denying our 〈◊〉 . § . 9. III. We cannot merit temporall blessings at the hands of God , much lesse eternall blisse . § . 10. IV. Because we come to heaven by right of adoption . § . 11. V. Because works are not the causes of salvation . § . 12. VI. Because we cannot sully doe our duety , and much lesse merit . § . 13. VII . Because we are not saved by workes . ibid. VIII . The land of 〈◊〉 a land of promise and not merited . ibid. Testimonies of fathers against merits . lib. 8. cap. 4. First , those which Bellarmine hath endevoured to answere . § . 1 , &c. ad 8. Then others which the Irish lesuite sought to answere . § . 8. &c. Bellarmines dispute , first , concerning the name Merit , which he would prove to be grounded on the Scriptures . lib. 8. cap. 5. 1. Out of Eccl. 16. 14. § . 1. 2. Out of Heb. 13. 16. 3. From the word●… Dignity and Reward . § . 3. 2. Concerning the thing , which he would prove first , by testimonies of Scriptures which be reduceth to seven heads . First , those where eternall life is called merces . lib. 8. cap. 5. § . 4. 5. specially the parable of the labourers in the Ui●…e-yard . Matth. 20. 1. &c. ad 16. § . 6. 7. Bellarmines cavils against . Melancthon and Calvin , answered . § . 8. Maldonats exposition . § . ●… . 2. From those places where the reward is said to be given according to the measure and proportion of the works . l. 8. cap. 5. § . 10. 11. Bellarmines●…vill ●…vill at our answeres § . 12. The places of Scripture 〈◊〉 and answered . § . 13. 3. From those which place the reason of the reward in workes . lib. 8. cap. 5. § . 14. The places of Scriptures examined . l. 8. c. 5. § . 15. that good workes be causes of salvation Bellarmine proveth by the causall particles . § . 16 , 17. 4. From those where the reward is said to be rendred in justice . lib. 8. cap. 5. § . 18. Gods iustice distinguished none proving merit . § . 19. 20. 5. From those pl●…ces where eternall life is promised to good workes , lib. 8. c. 5. § . 21. 6. From those places where ●…ention is made of dignity or worthinesse , l. 8. c. 5. § . 22. 7. Because God is a righteous Iudge . § . 23. Bellarmines corollary , that those who deny merits , deny the future iudgement . § . 24. Two Testimonies of Fathers alleaged for merits answered . l. 8. c. 6. viz. ●…ight of the Greeke Fathers , § . 2. and eleven of the Latine Fathers . § . 3. The authority of foure Councils . § . 4. Bellarmines reasons to prove merits . § . 5. Other questions concerning merits discussed . l. 8. c. 7. whether trust is to bee reposed in merit . § . 2. De intuitu mercedis . § . 3 4 whether it bee lawfull to doe a good worke with intent to merit thereby , lib. 8. cap. 7. § . 5. The seven conditions required in merit . l. 8. c. 8. whereof three are not contr●…verted . § . 1. The fourth , that it bee liberum . § . 2. Fifthly , that it be the worke of a man in state of grace . § . 3. Sixthly , that it have the promise of God. § . 4. Seventhly , that it proceed from charity . § . 5. All these conditions concurring doe not make a worke meritorious . lib. 8. c. 8. § . 6. Bellarmines dispute that good workes are condignely meritorious , non solum ratione pacti , but also ratione operis , examined . l. 8. c. 9. His seven arguments to prove condigne merits ratione operis , l. 8. c. 9. § . 5. &c. What things may be merited . l. 8. c. 9. § . 13. N Necessity of good workes urged by us . l. 7. c. 1. By Bellarmine . c. 4. O Obiect of Faith. Lib. 6. cap. 6. The proper obiect of iustifying faith , is CHRIST . § . 2. The obiect of Abrahams faith . § . 3 , 4 , 5. Christ the proper obiect of faith in two respects . § . 6. Bellarmines dispute first , that the obiect of faith is not speciall . § . 7. By virtue of the iustifying faith , all other articles may become the obiect of speciall faith . l. 6. c. 6. § 7. Whether every man is bound to beleeve that he is elected , &c. § . 8. Secondly , whether a man may be iustified without speciall faith . § . 9. Thirdly , whether a man is iustified by speciall faith . l. 6. c. 6. § . 10. Osiander . His errour , that the righteousnesse of God by which we are iustified , is the righteousnesse of the Godhead dwelling in us . l. 1. c. 3. § . 2. P Papists . They take away iustification . l. 1. c. 1. § . 1. l. 2. c. 6. § . 22. From iustification they exclude remission or forgivenesse of sinnes , lib. 2. cap. 7. § . 2. They confound the Law and the Gospell , and make void the covenant of grace . l. 4. c. 8. § . 5. They deprive Christians of the chiefe part of their christian liberty . § . 6. They are fallen from grace . lib. 7. c. 3. § . 9 , 10 , 11 , 12. Their maine errours in the article of iustification . l. 2. c. 1. § . 1. Paritie . Parity of righteousnesse . l. 4. c. 13. Parts of iustification . Lib. 1. c. 4. § . 16 , 17. c. 6. § . 5. Passive righteousnesse of Christ. Whether we be iustified by it onely . l. 1. cap. 4. Paul. Not iustified by inherent righteousnesse . l. 4. c. 8. § . 15. Pelagians . Their errours concerning grace . lib. 3. cap. 6. § . 2. Perfect . Whether any such . lib. 4. c. 10. § . 10 , 11. l. 7. c. 6. § . 15. 16. Penitencie . Bellarmines fifth disposition to iustification . l. 6. c. 12. § . 9 , 10. Purpose to receive the Sacrament . Bellarmines sixth disposition to iustification . l. 6. c. 12. § . 11. Purpose of a new life . Bellar. 7th . disposition . l. 6. c. 12. § . 12. R. Remission of sinne is not that onely thing wherein iustification consisteth . lib. 1. cap. 4. § . 16. 17. 18 , 21. n. 3. Obiect . It is as well of the sinnes of omission , as of commission . lib. 1. cap. 4. § . 19. Obiect . 2. By it men are made innocent , therefore iust . § . 20. Three arguments of I. P. § . 21. of I. F. § . 22. 23. Some make remission the entire forme of iustification . lib. 1. cap. 5. § . 1. & 4. It is not that righteousnesse which is imputed . lib. 1. cap. 4. § . 1. cap. 5. § . 5. 6. Remission of sinne and acceptation as righteous the two parts of iustification . lib. 1. cap. 6. § . 5. Remission of sinne is by the Papists excluded from iustification . lib. 2. cap. 7. § . 1. 2. Remission of sinne is not the utter extinction of it . lib. 2. cap. 7. § . 3. It is as the forgiving of a debt . § . 4. What it signifieth in the Scriptures . ibid. Three questions . I. What that is which is remitted . § . 5. whether the Macula . § . 6. 7. II. The bookes out of which God doth wipe or blot our sinnes . § . 8. III. By what act of God are our sins remitted . § . 9. The utter deletion or extinction not granted in this life . § . 10. The guilt and punishment not taken away by infusion of righteousnesse . § . 11. Remission doth not worke a reall change . § . 12. Absurdities which follow this assertion that remission is the utter extinction of sinne . § . 13. and are necessary consequents of their doctrine of iustification by inherent righteousnesse . § . 14. & lib. 5. cap. 5. § . 6. 7 , 8. Bellarmines proofes out of the Scripture that remission of sin is the utter abolition of it . lib. 2. cap. 8. those places of Scripture mention either the taking away of sinne . § . 2. or the blotting out of sinne . § . 3. or the purging of sinne . § . 4. or the not being of it . § . 5. or the perfection of righteousnesse . § . 6. Other arguments from the efficacie of Baptisme . § . 7. 8. his unanswereable argument out of Rom. 5. 19. answered . lib. 2. c. 8. § . 10. See more of this question , lib. 5. cap. 5. § . 6 , 7 , 8. Reward . Reward merces is either gratuita , free , or debita , due . l. 8. c. 5. § . 3. 4. 5. The reward of eternall life equall , but not of glory . l 4. c. 13. § . 2. How farre foorth good workes are rewarded , l. 8. c. 9. § . 12. VVhether good workes may bee done with an eye to the reward . l. 8. c. 7. § . 3. 4. VVhether they may bee done with intent to merit . § . 5. Righteousnesse . The righteousnesse of God , a moving cause of iustification . l. 1. c. 2. § . 2 , 3. Righteousnesse of Christians twofold . l. 1. c. 1. § . 2. Bellarmines distinction of righteousnesse of the Law , and in , or by it . l. 4. c. 8. § . 2. 3 4. l 7. c. 2. § . 8. The righteousnesse of God is the matter of iustification , not the righteousnesse of the Godhead . lib. 1. c. 3. § . 2. But the righteousnesse of the Mediator the man CHRIST IESVS . § . 3. His whole righteousn●…sse both negative and also possitive . § . 3 4. Which is truely called the righteousnesse of God. § . 5. The comfort arising out of this doctrine . § : 6. Righteousnesse inherent . Not perfect . l. 4. c. 2. § . 8 , &c. and c. 3. Reasons proving the works of the faithfull not to be purely and perfectly good . I. Out of Esai . 64. 6. Lib. 4. cap. 3. § . 4 &c. ad 11. II. Because there is a mixture in them of sinne out of , Exod. 28. 36 , 38. § . 11. Eccles. 7. 20. § . 12. III. The fru●…t is as the tree . § . 13. IV. Actions purely good may stand in iudg●…ment . § . 14. an instance in prayer . § . 15. Testimonies of Fathers . § . 16. Bellarmines proofes . I. Allegation of Scriptures . And I. Iob 1. 22. l. 4. c. 4. § . 1 , 2. II. Psalm . 7. 4 , 9. &c. § . 3. III. Matth. 6. 22. § . 4. IV. 1 Cor. 3. 12. § 5. V. Iam. 3. 2. § . 6. VI. Psalm . 4. 4. Esai . 1. 16. Ioh. 5. 14. in which wee are exborted not to sinne . § . 7. VII . From those places which teach that the workes of the faithfull doe please God. § . 8. VIII . From these places which absolutely call them good . § . 9. Two Testimonies of Fathers . § . 10. Three Reasons , I. If good workes are impure , then either by reason of concupiscence . l. 4. c. 4. § 12. or for want of charity . § . 13. or because of veniall sinnes concurring . § . 14. II. From six absurdities . § . 15 , 16. By righteousnesse inherent the Law is not fulfilled . l. 4. c. 5. § . 3. 4. 4. None are able to fulfill the Law , first , because all are transgressours . § . ●… . Secondly , because none can be iustified by it . § 7. Thirdly , because none can fulfill the first and the last Commandements . § . 8. Fourthly , out of Act. 15. 10. § . 9. Fiftly , out of Rom. 7. 18. § . 10. Sixthly , Rom. 8. 3 § . 11. By righteousnesse inherent we are not iustified : proved by foureteene reasons . l. 4. c. 8. vid. matter of iustification . S Sacraments . They are seales of iustification . l. ●… . c. 2. § . 6. l. 6. c. 14. 8. Whether they iustifie ex opere operato . l. 6. c. 10. § . 3. The purpose and desire to receive the Sacrament , Bellarmines six●…h disposition to iustification . l 6. c. 12. § . 7. Satisfaction . The imputation of Christs satisfaction acknowledged by the Papists . l. 1. c. 3. § . 8. Sanctification . Not to be confounded with iustification . l. 2. per totum . How it is distinguished from iustification . l. 2. c. 6. Sinners . All men are sinners . l. 4. c. 2. § . 9. c. 8. § . 7. l. 5. c. 2. § . 2. Subject of faith . Viz. the party to whom it belongeth . lib. 6. c. 5. § . 1. and the parts of the soule wherein it is sealed . § . 2. viz. the minde , that is both the understanding and the will , proved by Testimonies . § . 3. 4. 5. Whether the ●…nderstanding be commanded by the will to beleeve . lib. 6. c. 5. § . 6. T Truth . The doctrine of iustification and Salvation by faith in Christ is called the Truth . lib. 1 cap. 1. § . 1. & lib. 6. cap. 6. § . 2. V Veniall . Whether veniall sinnes doe contaminate the good works of the iust . lib. 4. cap. 4. § . 14. VVhether they doe ●…inder the fulfilling of the Law. l. 7. c. 6. § . 23. Whether they be onely besides the Law , and not against it . ibid. Vprightnesse . It goeth under the name of perfection , and upright men are called perfect . lib. 4. c. 10. § . 10. W. Word . The word an instrumentall cause of iustification . l. 1. c. 2. § . 5. Workes . Good work●…s ●…re the fruites and effects , not causes of 〈◊〉 . l. 1. c. 6. § . 7. The necessi●… of g●…od works urged of us by better 〈◊〉 than the Popish doctrine doth 〈◊〉 . c. 1. In what 〈◊〉 we deny good workes to iustifie . l. 7. c. ●… . § . 1. That good workes doe no●… iustifie men before God prove by all the five 〈◊〉 〈◊〉 . l. 7. ●… . 2. § . 2. by foure other reasons . § . 3. 〈◊〉 , th●…se that are iustified by 〈◊〉 〈◊〉 〈◊〉 by their owne obedience of the Law. § . 4. 〈◊〉 〈◊〉 it is 〈◊〉 to the Scriptures . § . 5. Bellarmines preamble to his answere , in which hee considereth three things first , what is meant by the Law of workes and by the Law of faith . lib. 7. cap. 2. § . 6 , 7. Secondly , the differences betweene the iustice of the Law , and in or by the Law. § . 8. Thirdly ; what is meant by workes which are excluded from iustification : whether the workes of the Ceremoniall Law. § . 9. 10. or also of the morall : and whether all or onely those which goe before faith . § . 11. Bellarmines proofes that those onely 〈◊〉 before or without faith are excluded . l. 7. c. 2. § . 13. Bellarmines dispute concerning the necessity of good workes . l. 7. c. 4. his method . § . 1. He proveth them necessary not to iu●… 〈◊〉 〈◊〉 § . 2. His first proofe is from the difference betweene the Law and the Gospell . § . 3. &c. ad 19. Eight differences by hire propounded . l. 7. c. 4. § . 19 , 20 , 21 , 22. His second proofe from the doctrine of Christian liberty . l. 7. c. 4. § . 23. That good workes ▪ are necessary by way of efficacie Bellarmine proveth by three sorts of arguments : first , from Scriptures . I. Testimoni●… , Heb. 10. 36. lib. 7. c. 5. § . 3. II. 1 Tim. 2. 14 , 15. l. 7. c. 5. § . 4. III. Phil. 2. 12. § . 5. IV. 2 Cor. 7. 10. § . 6. V. 2 Cor. 4. 17. § . 7. VI. Rom. 8. 13. § . 8. VII . Rom. 8. 16 , 17. § . 9. VIII . Rom. 10. 10. § . 10. IX . Matth. 25. 34 , 35. § . 11. X. Iam. 1. 25. & 2. 14. § . 12. XI . The Epistles of Peter , Iames , Iohn , and Iude. l. 7. c. 5. § . 13. Secondly , from testimonies of Fathers . § . 14. Thirdly , from reason . § . 19. because faith d●…th not save alone , lib. 7. c. 5. § . 16. 17. Of the verity of the ●…ustice of good workes . l. 7. c. 6. § . 1. VVhether they be sinnes . l. 7. c. 7. § . 17. That they be sinnes it followes upon the doctrine of the Papists . lib. 4. c. 4. § . 9. in fine & 21. Bellarmines proofes that good workes doe iustifie . l. 7. c. 8. The first , Iam. 2. 24. lib. 7. c. 8. § . 2. &c. ad 19. Sixe other testimonies , I. Eccl. 18. 21. § . 19. vide . l. 2. c. 4. § . 2. 3. II. Rom. 6. 19. l. 7. c. 8. § . 19. III. 2 Cor. 7. 1. l. 7. c. 8. § . 20. IV. 2 Cor. 9. 10. § . 21. V. Iohn 14. 23. § . 22. VI. Ap●…c . 22. 11. § . 23. The Papists high opinion of their works . l. 8. c. 9. § . 14. Our estimations of them . § . 15. Y Yoke . Christs yoke easie . lib. 7. cap. 6. § . 4 , 5 , 6 , 7. FINIS . Errata . Page . 2. line 20 , even our ju●…if . p. 4. l. 9. ●…sadiq , p. 6 ▪ ●… . antepen . speciall , p. 9. marg . l. 2. ●… 〈◊〉 . 2. 1. 2. l. 15. justifica●…i , p. 13. l. a fin . 19. VIII . 〈◊〉 second p 15 l ●… 〈◊〉 . 6. concur . l. penul●… standeth , 〈◊〉 , p. 16. marg . l. 6. lib 1 , cap. 2 p. 17. l. af . 11. her●… , l. 〈◊〉 . 7. men . p. 18 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 28. 〈◊〉 is . p. 19 l 1. breake l. 15 , 16. dele So the righteousnesse of our Me●…iator who is God. p. 21 marg . l , 2. Ier 23 6. l af 5. dele sect p. 22. l. af . 14. then he intendeth , p 24. l. 6 〈◊〉 , l. 11 partam , l. 18. nothing else . p. 26. l af 8 we are . p. 27. l af . 〈◊〉 〈◊〉 no p. 28. l. 20 , and s●…condly , l. af . 13. id e●…t , compl . p. 29. l. 1. receiv●…d . l. af . 4. in us . p. 31. l. 3. 〈◊〉 a 〈◊〉 , l. af . 12. y●…t we p. 32 l. 26. ad 〈◊〉 . p. 38. l. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22. scales , p. 43. l. antep . upon Christ , 〈◊〉 〈◊〉 p 46 ●… 10 , Workes . marg . l. 7. Psal. 115 p. 50. marg . l. af . 4. 〈◊〉 . p. 51. l af . 15. t●…at the word is used in the 〈◊〉 ▪ ma g l 1. Rom. 5. 19. p 53 l. 13●… 〈◊〉 l. af . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54 l. 9. ●…siddeq . l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. af . 10. 〈◊〉 p. 55. l. 10 , the 〈◊〉 man p. 58. l. 10. VIII . Secondly , because . p. 59. l. af . 19. pr●…pcundeth . p. 6●… . l. 27. of the 〈◊〉 , ●… . 63 l 9. For first . l. penu●… . 〈◊〉 , p. 64. l. ul●… . 〈◊〉 , p. 66. l. 〈◊〉 〈◊〉 , l af . 15. 〈◊〉 , p. 67. l. 16. Therefore to be justified , 〈◊〉 p. 68. l. ●…7 〈◊〉 ▪ Calv●… , p. 69. l penul●… . remain●… . l. 16. imputed unto us , p. 70. marg . l. 7. & 10 〈◊〉 , p : 70. l. a●… . 11. 1 ▪ King. 8. 32. p. 77. l. 12. 〈◊〉 . III. l. 15 the two fir●…t , ●… . ●…8 . ●…ighteous . p 78. marg ▪ l. 9. Rom. 3. 21. p. 79. marg . l. 14. & 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 19. construed , l. penul●… . d●…th ▪ marg . l. ult 〈◊〉 ▪ p. 80. marg . l. af . 6. ●…allen from , l. af . 8 them , p. 84 marg . l 5. 2 Cor. 4. 16. p. 83 , ●… ▪ 〈◊〉 . 18 , 〈◊〉 now . p. 84. l 〈◊〉 . 〈◊〉 . 〈◊〉 ▪ 9 〈◊〉 〈◊〉 , p. 85. marg . l. 4. Psal. 32. 1. p. 86. l. 2●… . 〈◊〉 . p. 88. marg l 1. the ●…ighth , sc argum●…nt . p. 94. read . p 93. l. 14. 〈◊〉 〈◊〉 , p. 94 l. 8. 9 ▪ some of our w. l , 21. ●…riginall sinn●… p 97. l. 5. justifying or saving . ●… . 99. l. 20. th●…s . p. 100 l. 8. the fav●…ur , p. 101. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 24. ch●…sid . lo , l. 25. 〈◊〉 , p. 103 l af . 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 104. l. ●… . Psalm . 10●… . 8. 2 King. 13. 23. l. ul●… , asse●…tion marg , l. 〈◊〉 . favour . p. 109 marg . l. 5. c. 3. p. 110. ●… . af . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 112. l. 5. and th●… tru●…ly . l. af . 8. Ro●… . 5. 17. p. 114. l. 9 ches●…d . p. 117. l. 〈◊〉 17. Iustini●… . p. 118. l. as 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. ●…19 . l : 21. worke . p. 122. l. 5. vi●…ut to . p ●…28 . l. 3. reade , yet th●… Papists th●…ir 〈◊〉 . p. 128 ad l. af . 〈◊〉 . 〈◊〉 in ma●…g . 1 Iohn 3 16 ▪ p. 130 marg . l. 10. Qu●…d dicitur D●…i . l. 1●… , 12. Qui●… 〈◊〉 De●… p●… 〈◊〉 . l 18. quae p. 131. l 6. 〈◊〉 sh●…ll ●… 9. ●…ll good 〈◊〉 , p. 133. l. 〈◊〉 i●… 〈◊〉 〈◊〉 . ●… . 〈◊〉 . 〈◊〉 , l. af . 6. pro. p. 136. l 26. word l. 30 ▪ 〈◊〉 l. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 139. 1. 10. 〈◊〉 . p. 145. 〈◊〉 . 54. p. 141. ●… of . 8. Sacrifi●…tc . p. 144. l 2●… . 〈◊〉 〈◊〉 p. 145. l. 7. 〈◊〉 . ●… 13 lib. 9. p. 146 l. 〈◊〉 . 11. J. b●… . p. 47. l 6 31 l. ●…f . 6. 〈◊〉 . p. 149. l of . 5. 〈◊〉 . ibi●… . Sap. 9. 12. p 151. l. 〈◊〉 . 7. 〈◊〉 th●… fl●…sh l 〈◊〉 〈◊〉 . p. 152. l. 2. we 〈◊〉 . l 13. of 〈◊〉 . p. 153. mar●… . l 8. th●… 〈◊〉 abs l 14. s●…cond 〈◊〉 . 〈◊〉 gainst . ●… . 17. l 〈◊〉 . ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 154. l. 3 〈◊〉 l. 2●… . i●… 〈◊〉 l 25 rtmai●…der . p. 155 l ●…f . 18. 〈◊〉 . l 〈◊〉 . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158 In the 〈◊〉 , by what , l. 22 1 〈◊〉 1. 7 l. 〈◊〉 . 4. I 〈◊〉 p. 159 l 10. qui ibid. l 12. put●…nt , l. 13 〈◊〉 , l 8. r●…liquum 25. 26. 〈◊〉 〈◊〉 〈◊〉 , l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 161 marg l 4. 〈◊〉 . p. 162. l. ●…f . 16. 〈◊〉 〈◊〉 p. 163 l ●…f . 18. E conv . l. 〈◊〉 . could not p164 l. ●…f . 2. 〈◊〉 . p. 106. l. 17. ●…8 . 〈◊〉 . p 1●…8 . l 〈◊〉 . 14. dele 〈◊〉 l 〈◊〉 . 13. b●… wha●… . p. 169. l. 1. Act. 13. p. 201. l 9 〈◊〉 l. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●… . l 18. ●…ut of l 〈◊〉 . 21. be i●…finite . p. 〈◊〉 . marg . l. penult . Gomes l ●…f . 6. 〈◊〉 . p. 204 l. 2. dele affir●…ins l ●…f . 11. off p 205. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 208. l 22. Apostl●… . p. 209 l 25. 2 〈◊〉 . 1. 1. p. 211 l 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 21. Dan. 9. p. 222 l 22. d●…le by . p. 223. marg . pone ad l. 3 in Cantic . si●…m . 22 l 〈◊〉 . 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 22. Ti p. 226 l ●…f . 13. 〈◊〉 , p. 228. l 〈◊〉 . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 232. l 14. b●…fore wher●… I. l ●…f 5 w●… d●… , p. 233. l 2. b●…●…ur . l. 10. which 〈◊〉 the Apost●…e speak . p. 234 l 11. ( F●…r l. 14. gl●…r : 〈◊〉 ) a●…d 〈◊〉 p. 235 l af . 12. ●…hamim marg l. 5. 16. 7 ▪ l af . 11. dele i●…to walke 〈◊〉 God. p. 236. l 16. sinn●…s l. 27. indued l 237 l. a●… . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 21. 2 Cor. 5. p. 239. l. 2●… . dele be should 〈◊〉 said any t●…ing to th●… purpos●… . l. 28. could . p. 240. l. 8. 〈◊〉 , l. 13. Septisters . p. 241. l 〈◊〉 . 20. w●…ich is . p. 242. l. 7. of him . p. 244. l. a●… . 10. to signifit . l af . 4. to be 〈◊〉 . l a●… . 3. essectually . p. 246. mar●… l 6. Rom. 12. p. 247 l af . 18. acquired . p. 248. m●…rg . l. 1. l. 2. c. 6. 248. l. as . 6. insusi●…u . p. 250. marg l. 4. Christus l. 7. ex●…mplar . l. 16. 〈◊〉 ▪ l 17. 〈◊〉 ▪ l. 1●… . cons●…cuti . p. 251. l 1. th●…m . p. 252. ●… . 15. ●…n whic●… p. 253 l. 10. in●…ard and p. 253 l. a●… . 16. os the. p. 255. l ▪ 〈◊〉 . 〈◊〉 . p. 256. 1 〈◊〉 . wrought b●… i●…s . p. 258. l 8 〈◊〉 . p. 259 marg . l 〈◊〉 . non 〈◊〉 . p. 260. l. 12 dele m●…n . p. 262. l 1. ●…ere p. 264. ma●…g . l af 6. ut n●…s . l. ul●… . ●…d 〈◊〉 . 265. marg . l. 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. a●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 266 l. 3. 〈◊〉 l. 9 , beer●… , l. 10. as if ●…e wer●… l ▪ 26. 〈◊〉 . l. ●…s . 8. quo●…iam l. ●…s . 7. m●…m . l. ●…s . 5. 〈◊〉 . p. 2●…8 . marg . l. ●… . del●… 〈◊〉 〈◊〉 p. 269 l. 21. but in Christ. in fin●… line a d●…le but. l. peu●…lt . become 〈◊〉 p. 270. l. af . 5. 〈◊〉 . p. 273. l. ●… . i●… i●… . p , 276 l. 7. dele and , i●… i●… . p. 277. marg . l. 4 are imputative p. 279. l. 〈◊〉 . dele 〈◊〉 . p. 280. marg l 3. 〈◊〉 not . p ●… 282. marg l 1. 〈◊〉 . p. 283. l. 〈◊〉 ad l. 3. 〈◊〉 marg . 〈◊〉 . 1. l. af . 12. 〈◊〉 tacui : p. 284 , marg . l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. af . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 285. l 13 could . l af . 5. 〈◊〉 . p. 286 marg . l. 7. 〈◊〉 61. dele by l 〈◊〉 . c. 1. ●… . 5 p. 291. 〈◊〉 , deest . viz p. 287. 188. 289. 290. p. 294 l. af . 10. their first . p , 295. l. 12. delo in . p. 296. marg . l. 1 , 26. p. 298. l. af . 12. 〈◊〉 . p. 300. l. af . 5. out of p , 305. l. af . 4 〈◊〉 imputed . p , 306 l. 5. then w●… p. 308. marg l. 3. imputation . p 310. l af ●…12 . 〈◊〉 h●… , p. 311. l. 17. these l. af . 7. him therefore we &c. p. 3●…4 . 〈◊〉 faith i●… salse . l u●…t . dele Fat●…h , ib●…d . by God. p 315. l 9. 〈◊〉 , marg . l. 13. 〈◊〉 80. l. 21. 〈◊〉 l. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. prol●…gom . p. 317. l. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 318 l. 7. & 8 and 〈◊〉 p ●…320 . l. af . 8. quo●…ism . p. 321. l. 20 as are . p. 325. l. 4●… 〈◊〉 p. 326. marg . l. 2. q●… 2. p. 327. l. af . 7 〈◊〉 mar●… . l. 8. 9. Pist. 38. si 〈◊〉 p. 328. l. 12. walking . marg . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 334. l. , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 336. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●… . 337. ad l. 10. marg . de 〈◊〉 , lib. 1. c. ●…5 . l. af . 5. expresc●…d . l. af 4. 38. p. 33. 8. ●… . 18. to feed . p. 340. l. 4. l. 15. p ▪ 342. l. 10. orga●…call p. 350. marg . l. 6. 1 Ioh. 5. 10. p. 357. l. af . 11. faitb is , p. 36●… . marg . l. ult . Rom. 4. 19. p. 373. l. af . 16. 〈◊〉 respect of any , l. ●…f . 10. B●…nedictus , p. 376. l. 〈◊〉 . i●… is , p. 377. l. 23 〈◊〉 . p. 378. l. 12. Blessed . Ambr. ●… . 21. 〈◊〉 . ●… ef . 12. just . 〈◊〉 . A TREATISE OF IVSTIFICATION . THE FIRST BOOKE , Wherein is set downe the true doctrine of Justification according to the word of God. CAP. I. The excellencie of this argument is set forth , and the definition of justification propounded , and in part expounded . § . I. AMong all the articles of Christian religion there is none , as I suppose , either more necessarie to be knowne , or more comfortable to be beleeved , than the doctrine of justification : whereby a faithfull man is taught to beleeve and know , that hee being a sinner in himselfe , and by sinne obnoxious to eternall damnation ; is by the mercies of God , and merits of Christ through faith , not onely freed from the guilt of his sinnes and from everlasting damnation , but also accepted as righteous before God in Christ , and made heire of eternall life . This doctrine in many places of the Scripture * hereafter ▪ to be cited , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of excellency called the truth a , and sometimes the truth of the Gospell b , as Gal. 2. 5. that is , the truth of God revealed in the Gospell concerning justification and salvation by the free grace of God , through the merits of Christ apprehended by faith ; being also the chiefe argument contained in the Gospell , which is therefore called the power of c God unto salvation , because therein the Righteousnesse of God , even that by which we are justified and saved , is revealed from faith to faith ; as it is written , The just shall live by faith , or he that is just by faith shall live : which doctrine is so inviolably and incorruptly to be held , d that if an Apostle , if an Angell from heaven shall teach any other Gospell , that is , any other doctrine whereby to bee justified and saved , than by the onely merits of Christ apprehended by faith , hee ought to bee held accursed . But by how much the more necessary and comfortable this doctrine is : by so much the more it is oppugned by Satan ; who as at the first , hee did not abide in the truth , e nor kept his first estate , but left his habitation rather f than hee would ( as some probably thinke ) embrace this truth , namely that the second Person in Trinity should for the salvation of mankinde become flesh , and that in him the nature of man should be advanced above the nature of Angels : so hath hee ever since opposed it by all meanes , as namely by raising , not only other false teachers in the apostles times and since , but even Antichrist and his adherents in these later times , who have not onely perverted this doctrine , but also subverted it , and have as it were , taken away the subject of the question : for by confounding the law and the Gospell , the covenant of workes and the covenant of grace , the benefits of justification and sanctification , and of two making but one ; they have wholly abolished that great benefit of the Messias about our justification , whereby wee are freed from hell , and entituled to the kingdome of heaven , and consequently they are fallen g from grace , having disanulled h the covenant of grace , and made the promise of none effect . For whosoever seeketh to be justified by inherent righteousnesse , he is under k the curse , he is a debtour l to the whole law , and therefore to him Christ is become of none m effect . This being therefore a controversie of such importance , that it concerneth our very title to the kingdome of heaven , it is to bee handled with all diligence , and not without invocation of the holy Spirit of truth ; whom wee beseech to guide and to direct us in setting downe the truth , to confirme and stablish us in the profession of it , and to assist and strengthen us against the enemies thereof . But before I come to confute the errours of the Papists , the enemies of the truth ; I will first set downe the true doctrine of justification according to Gods word . § . II. Iustification therefore is a most gracious and righteous action of God , whereby he imputing the righteousnesse of Christ to a beleeving sinner , absolveth him from his sinnes , and accepteth ▪ of him as righteous in Christ , and as 〈◊〉 heire of eternall life , to the praise and glory of his owne mercy and justice . Where first consider the name of the thing , which wee have now defined , and are hereafter to handle . To justifie , if you respect the notation of the Latine word , signifieth to make just , as to magnifie , importeth to make great . Neither is it to be doubted , but that the Lord , whom he justifieth , doth constitute or make just . Now the Lord maketh men just two wayes ; either by imputation of Christs righteousnesse , which is out of them in Christ , as being his personall righteousnesse : or by infusion of righteousnesse , as it were , by influence into them from Christ their head . To the faithfull therefore there belongeth a twofold righteousnesse ; the one of justification , the other of sanctification . The former is the righteousnesse of Christ , and therefore the righteousnesse of God , as it is often called , the righteousnesse of God ; because it is the righteousnesse of him that is God , and is imputed to the beleever : the later is ours , because inherent in us , though received from God , as all our good things are . The former is perfect , as being the righteousnesse of him that is God : the later is but begun in this life , and is to be perfected in the life to come . By the former we are justified , by the later we are sanctified . If it be objected , that there seemeth little or no difference betweene these two words : for as to justifie is to make just , so to sanctifie is to make holy . And therefore as to sanctifie , is to make holy by holinesse infused : so to justifie , is to make just by justice inherent . I answer , First , that this is contrary to the use of the word justifie ▪ not onely pe●…petuall in the Scriptures , but also ordinary in the speeches and writings of men . Wherein God is said to justifie men , and man is said to justifie God , and one man is said to justifie another , and one and the same man to justifie himselfe without any signification of infusing righteousnesse into him , but by cleering him and pronouncing him just . Secondly , that there is no further respect to be had in this controversie to the notation of the Latine or English word , than as it is a true translation of the Hebrew word in the old Testament , and of the Greek in the new : now I shall make it evident , o that the Hebrew hitsdiq , and so the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Verbum forens●… , a judiciall word taken from the courts of justice ▪ which being attributed to the Iudge , is opposed to condemning , and signifieth to absolve , or to give sentence with the party questioned . § . III. In the definition we consider justification , as an action of God , whose alone worke it is ; and so the Scriptures consider it in many places , as Rom. 8. 33. It is God that doth justifie , for it is he only that forgiveth sinnes , Esa. 43. 25. It is he onely that can by making us righteous in Christ , give us right and title to the kingdome of heaven . It is no action therefore of our owne , or of any creature , neither is it wrought by our owne preparations and dispositions . For although every man is bound to use all meanes to attaine to justification ; yet it is not of him that willeth , p nor of him that runneth , but of God that sheweth mercy . For if God bee the agent in justifying us , then are wee the patients . And for that cause we are never in the Scriptures exhorted to justification , or to the parts thereof ( which are not our Officia or duties , but Gods Beneficia ) as wee are to the duties of sanctification , whereunto we being already justified and regenerated , doe cooperate with the Spir●…t of grace . § . IIII. Secondly , when we say it is an action of God , Imputing the righteousnesse of Christ and absolving the beleeving sinner , and accepting him , &c. wee consider it not as an action of God within us working a positive or reall change as in sanctification , but as an action of God without us . For it is a judiciall act of God , as the Iudge oppo●…ed to condemning . And therefore as by his sentence hee doth condemne , that is , make wicked ; so by his sentence hee doth justifie , that is , of guilty he maketh not guilty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his sentence God doth justifie , as Chrysostome and Oecumenius note upon Rom. 8. 33. where a judiciall proceeding in the businesse of justification is plainely described . For there is mention of the accuser of Gods elect , there is God that justifieth , and none to condemne , there is the advocate and intercessor q to plead for us . And as in condemning , though the hebrew word Hirshiah opposed to justifying , signifieth to make wicked ( for as Tsady is to be just , and Hitsdiq to make just , that is , to justifie ; so Rashah to be wicked , and Hirshiah to make wicked , that is , to condemne ) yet God by condemning doth not make a reall or positive change by infusion of wickednesse into the party whom by his sentence hee maketh wicked , that is , condemneth : so in justifying , though the word doe signifie to make righteous , yet the Lord doth not , Quatenus justificat , as he justifieth , worke a reall or positive mutation in the party , whom by his sentence he maketh just , that is , justifieth , in respect of any inward dispositions or qualities , but onely a relative change or mutation in respect of his estate and condition before God , and in respect of some relations to him . It is true , ●…hat in our justification we are of sinners made righteous ; but the righteousnesse which we have by justification standeth in remission of sinne , and acceptation or constitution of us as righteous , not in our selves , but in Christ : both which are wrought by imputation of his righteousnesse . It is true also , that whom God doth justifie , he doth also sanctifie . But in justification he doth not worke a reall change in the party , as he doth in sanctification . And this 〈◊〉 in the like actions of God , viz. adoption , redemption , and reconciliation , which three in substance differ not from justification . For all agree in the not imputing of sinne r by imputation of Christs righteousnesse , but are diversified by certaine relations : all which concurre in justification , that men having their sinnes forgiven , whereby they had beene either the children of the devill , by adoption are made the sonnes of God ; or the vassals and bondslaves of sinne and Satan , are by redemption made the servants of God ; or enemies to God , by their reconciliation become his favourites ; or guilty of sinne and damnation , in their justification they are accepted as righteous in Christ ▪ and consequently become Gods servants , Gods favourites , Gods sonnes ; and if sonnes then also heires of eternall life . As therefore in adoption , redemption , reconciliation , there is no reall change made in the party , but onely a new relation acquired , of being a sonne and h●…ire to the adoptour , a servant to the redeemer , a favourite to the reconciler , which before he was not : so neither in justification is there a reall or positive change ( as the Papists would have it ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relative , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in relation , in respect of those relations even now mentioned ; and in respect of his estat●… and condition before God ; being in his justification translated from the estate of damnation , unto the state of salvation . Even as the councell of Trent , it selfe defineth s justification to be a translation from that state wherein a man is borne the sonne of the first Adam , into a state of grace and adoption of Gods sonnes , through the second Adam Iesus Christ our Saviour , which is done without any reall change wrought in the party as hee is justified . For who before was guilty of sinne and damnation : the same man remaining a sinner in himselfe , and in himselfe worthy of damnation , is in his justification absolved from the guilt of sinne , and accepted as r●…teous in Christ , in whom also hee is made a servant , a favourite , a sonne of God , and consequently ( as I said in the definition ) an heire of eternall life . § . V. And yet we deny not , but that those whom God reconcileth unto himselfe , receiving them into his grace and ●…avour in Christ , them also he endueth in some measure with the graces of his Spirit : whom he adopteth to be his sonnes in Christ , them also he regenerateth by his holy Spirit : whom he redeemeth from the guilt of sinne , he also freeth from the dominion of sinne : and whom he justifieth by faith , he also sanctifieth by his Spirit , that is , whom he maketh just by imputation , them also he maketh just by infusion of righteousnesse : to whom he imputeth the merit of Christ his death and resurrection apprehended by faith , to them also he applieth the vertue and efficacie of Christs death and resurrection , both to mortifie sinne in them , and to raise them up to newnesse of life . By this doctrine we may trie our selves whether we be reconciled , redeemed , adopted , justified . For hereby it shall appeare , that God hath received us into his grace , if he hath also endued us with his grace . Chasidim , as they are called in the Scriptures , the favourites of God , are usually translated his holy ones , and all the faithfull , even in this life , are termed Saints . Hereby it will appeare , that we are redeemed from the guilt of sinne , if we be also freed from the dominion of sinne . Hereby it will appeare , that we are adopted , if 〈◊〉 be also regeneratech Hereby it will appeare , that we are justified , if we ●…e also in some measure sanctified . But yet , howsoever these graces ●…waies goe together , and cannot be severed : yet must we carefully distinguish betwixt the grace of God which is in himselfe , and his graces which are in us ; betwixt the actions of Gods grace without us , and the actions of his grace within us . Wherefore , though adoption and regeneration , though receiving into grace and enduing with grace , though redeeming from the guilt and purging in some measure from the corruption of sinne , though justification and sanctification are alwaies unseparable companions : yet we may not with the Papists confound them , and so place the matter of justification , and merit of salvation in our selves , as they wickedly doe ; but we are religiously to distinguish them , as they are in themselves truly and really distinguished , to the praise of the glory , that is , the glorious praise of his grace , not of that which is in us , but of that which is in himselfe , whereby he hath graciously accepted us in his beloved , Ephes. 1. 6. § . VI. Thirdly , when we say it is an action of God imputing to a beleeving sinner , &c. We consider it , not as a suddaine and momentany action , which is of no continuance , as if all our sinnes both past , present , and to come are remitted in an instant ; but as an act of God continued from our vocation , wherein the grace of faith is begotten in us , to our glorification , which is the end of our faith . For as this action of God is called the justification of a sinner ; so , whiles we continue sinners , we have still need to be justified . And as we alwaies have sinne in this life : so , that it may not be imputed , we have need , that Christs righteousnesse should be imputed unto us : and that as we sinne daily , so Christ our advocate should continually make t intercession for us : that notwithstanding our manifold slippes , whereinto through humane frailety we fall ; and notwithstanding those manifold infirmities and corruptions , which remaine in us as the relikes of originall sinne , we may be continued in the grace and favour of God , by the continued imputation of Christs righteousnesse , obtained by his continuall intercession for us . For therefore doth he continue his intercession for us , that our justification may bee continued to us : and that as wee sinne daily , so wee may daily seeke and obtaine pardon . But if justification should so be wrought once and at once , as that after that act wrought in an instance , we should no more be justified , nor no more neede remission of sinne ; then must we erroniously conceive , that the sinnes which after the first moment of our justification we doe commit , are actually remitted before they bee committed ; whereas God forgiveth onely sinnes past , Rom. 3. 25. So shall we not onely set open a gap to all licentiousnesse ( for who will so feare to commit sinne as he ought , or when he hath committed it , so sue for the pardon thereof , who is perswaded beforehand that it is already remitted ) but also shall open the mouthes of our adversaries , who will be ready to say , that we Protestants ought not to pray for remission of sinne , because in our opinion ( as they say ) we need it not : but to this calumniation of the Papist I have elsewhere u answered . § . VII . If it be said , that it is a received opinion among many , that justificatio simul & semel fit , that justification is wrought at once , and but once : I answere , that that assertion is not to be admitted without distinction , nor without good caution . The distinction is this : that there is a justification of a sinner before God in 〈◊〉 coelesti , which properly is called justification , and is that , which here I have defined : and there is a justification whereby a man already justified before God , is justified in foro conscienti●… , in the court of his owne conscience : which is not properly justification it selfe , but the assurance of it . To this latter that assertion of but once and at once cannot in any good sense , be applied . For neither is the full assurance of our justification attained at once , but by degrees , wherein we are to labour and to give diligence to make , as our election and calling , so also our justification more and more sure unto us . Neither is it given but once . For by committing of any crime or any grievous sinne , by spirituall desertions , by the ●…orcible temptations of Satan , this act of spirituall faith , which we call assurance , may be interrupted or lost for a time ; and yet by repentance , by prayer and practise of pietie it may be recovered againe ; and therefore not given but once . To the former indeed it may be applied in both parts , but with a twofold caution : first , in respect of simul , at once , if it be understood as excluding degrees , and not continuance . Namely , that we are not justified by degrees , and as it were by little and little , as though our justification were not perfect at the first . For no sooner doth a man truly beleeve in Christ , but the righteousnesse of Christ is imputed to him , and in and by that righteousnesse he standeth righteous before God , as well at the first , as at the last ; that righteousnesse of Christ , by which he is justified , whether first , or last , being most perfect . Therefore the righteousnesse of justification cannot be increased , neither doth our justification before God admit degrees , either in one and the same person , or yet in diverse men : howsoever the assurance of justification , and the worke of sanctification , whereby we are to be renewed in the inner * man day by day have degrees , according to the degrees of our faith , and according to the measure of grace received . Secondly , when it is said that we are justified before God semel , but once , that also may be admitted , if by once be meant one continuall act . For as we are regenerated but once , because ut semel nascimur , ita semel renascimur : so faith , which is wrought in our regeneration is given but once . For that which Saint Iude saith , verse 3. of faith once given , is no lesse true of the habit , than of the doctrine of faith ; which habit , being once had , is never utterly lost . For all they who have true faith , are borne of God , 1 Iohn 5. 1. Iohn 1. 12 , 13. And those who are once borne of God are never unborne againe ; but being made sonnes by faith , as all the faithfull are , Gal. 3. 26. they are also made heires of God , and coheires with Christ , Rom. 8. 17. As faith therefore is never utterly lost , no more is justification . For so long as wee have faith , so long wee are justified . But the habit of faith wee never lose , though perhaps some act of faith may sometimes bee interrupted . Therefore our justification is but one continued act , and in that sense we are justified but once . § . VIII . Now , whereas we have defined and defended according to the Scriptures , that justification is an action of God , and such an action as is without us , and a continued act : hence we may conclude against the Papists ; first , that neither their first , nor second justification , is that justification , which is taught in the Scriptures . Not the second , for that is not Gods action , but their owne : who being justified before by habituall righteousnesse infused from God , doe themselves as they ●…each , by practising of good workes increase their righteousnesse , that is , justifie themselves by actuall righteousnesse , as the merit of their second justification . Not , that wee deny , that inherent righteousnesse is by practise of good workes increased ; but that wee hold , that justification is not our owne act , neither that we are justified by any righteousnesse inherent in our selves , or performed by our selves , nor that the righteousnesse of justification ( which is indeed the righteousnesse of Christ ) can be increased , and therefore no degrees of justification . Not the first ; which they make to bee an action of God within us , working in us a reall change or positive mutation by infusion of the habits of grace , and specially of charitie , and confound it with habituall sanctification , from which notwithstanding it is necessarily to be distinguished . Secondly , justification being an action of God , is not to bee confounded with justification passively understood , and much lesse with justice it selfe . But the Papists not onely understand it passively , but also confound it with inherent Iustice. Thirdly , they doe not hold justification to bee one continued act from our vocation , to our glorification . But such an act , as may not onely be interrupted ostentimes , and lost for a time , as they say it is , by every mortall sinne , and againe be renewed , so oft as they goe to shrift ; but also that it may totally and finally bee lost . Which error I have confuted at large in my Treatise of perseverance . CAP. II. The efficient causes of Iustification . § . I. BUt in this definition besides the Genus , not onely all the causes of Iustification , but also the essentiall parts thereof are briefly comprised ; which I will now distinctly propound . The causes , because in the knowledge of them standeth the science of every thing : the essentiall parts , because in them justification it selfe consisteth . The causes of justification , as of all other things , are foure : The Efficient , the Matter , the Forme , the End. The Efficie●…t causes are of two sorts , either principall or instrumentall . The principall is God , which I noted in the definition , when I said , it is an action of God. For it is God that justifieth , as the Scriptures in many places doe testifie : as namely , Rom. 3. 26 , 30. 4. 5 , 6. 8. 30 , 33. Gal. 3. 8. God , I say , the Father , the Sonne , and the Holy Ghost . For it being an outward action of God ( or , as the Schoolemen speake , ad extra ) respecting the Creatures , it is the common action of the whole Trinity . And thus God alone , as the Iudge doth justifie . For he alone is the Lawgiver , a who hath power over our soules against whom wee sinne , b and by our sinne become his debtours , when we transgresse his law . And therefore he alone properly forgiveth sinnes , as himselfe professeth , Esay 43. 25. and as the Scribes and Pharisees confesse as a received truth , Luk. 5. 21. For who may take upon him to remit those debts , which wee owe to God ? It is he , who reconcileth us unto himselfe in Christ , not imputing our sinnes , 2 Cor. 5. 19. and accepting of us in his beloved , Ephes. 1. 6. It is he alone , that forgiving our sinnes freeth us from hell , and giveth us right to his heave●…ly kingdome . Which doctrine serveth , first , for our direction and instruction , where to seeke and to sue for justification and remission of sinnes . Not to any creature , but to God alone in the name c and mediation of Christ , to whom alone our Saviour directeth us d to sue for pardon . Secondly , it ministreth strong consolation to all the faithfull . For seeing it is God that justifieth them , who shall lay any thing to their charge ? Who shall condemne , & c ? Thirdly , it s●…rveth for the confutation , or rather condemnation of the Pope and all popish priests , who take upon them power , not as Ministers of the Gospell to declare and pronounce remission of sinnes , but as Iudges to remit them : it being a proper attribute of God , Exod. 34. 7. which he appropriateth to himselfe , Esay 43. 25. and which no meere man can without blasphemy arrogate to himselfe , Mark. 2. 7. § . II. With the principall cause we are to joyne the consideration of the motives , or moving causes ; both without God , which of some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also within himselfe , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which are indeed principia agendi . The former , are mans misery ( which though it be not properly a cause but the object of mercy , yet is said to bee a motive , and is used as a reason , to move to mercy * ; and thence misericordia hath its name ) and Christs merits , which properly are the procatarcticke cause of our justification , besides which there is no other merit . The moving causes within God are his Mercy and his Iustice , which I signified in the definition , when I said , that justification is a most gr●…cious and right●… action os God. For as in many , if not in all the workes of God , his mercy and justice meet together , so especially in the worke of our Iustification and redemption , which Cardinall C●…jetan e well observed , The holy Scripture , saith he , doth not say that we are justified by grace alone , but by grace and justice together , but both of God , that is , by the grace of God and by the justice of God , and not by the righteousnesse of men . By grace , I understand the gracious love and favour of God in Christ , vouchsafed unto us in him before all secular times , 2 Tim. 1. 9. in which he hath graciously accepted us in his beloved , by which f as we are elected and called and shall be saved ; so by the same we are justified , and that freely without any cause in us , Rom. 3. 24. Now the Lord is said to justifie us by his grace , first , because of his free-grace , hee gave his owne Sonne to bee our righteousnesse . Secondly , because of his owne free grace he hath given us those meanes whereby the righteousnesse of Christ might bee communicated unto us , as namely the Ministery of the Word and of the Sacraments . Thirdly , because of his grace hee blesseth those meanes unto us , working and encreasing in us the grace of faith by which we are justified : and las●…ly , when we doe by faith , g which is his gift , b●…leeve , hee freely imput●…th unto us the righteousnesse of Christ , accepteth of us in him , and in him adopteth us to be his sonnes and heires of eternall life . § . III. But as the Lord is gracious in justifying a beleeving sinner , so hee is also righteous , Rom. 3. 25 , 26. For th●…refore hath the Lord set forth his sonne and our Saviour to bee a propitiation through faith in his blood , to declare his righteousnesse through the remission of sinnes that are past by the forbearance of God : to declare I say at this time his righteousnesse , that he might be just , and the Iustifier of him which beleeveth in Iesus . For such is the righteousnesse of God , that hee forgiveth no mans sinne for which his Iustice is not fully satisfied by Christ : neither doth hee accept of any as just , but such as by imputation of Christs righteousnesse are made just in him . The consideration of this justice of God in forgiving sinnes , doth afford singular comfort to the faithfull . For seeing the Lord forgiveth no sinne for which his justice is not satisfied ; and seeing our Saviour hath fully satisfied the justice of his Father for the sinnes of all that beleeve in him : from hence we may be assured , that as there is no condemnation to them that are in Christ Iesus , so no punishment properly so called , that is , such a penalty as is inflicted in ordine justitiae , and by way of vengeance : because it cannot stand with the justice of God to punish the second time those sinnes in us , for which his justice is already fully satisfied in Christ. § . IV. But the actions of God the principall efficient of justification are to bee distinguished , according to the distinction of the three Persons . For God the Father justifieth as the primary Cause and Authour : the Sonne as the meritorious cause : the holy Ghost as the cause applicatory , that is to say , God the Father through the Sonne doth justifie us by the holy Ghost . The Father , I say , as primary cause ; and that in two respects ; first , in that hee gave his onely begotten Sonne for us , and set him forth to be a 〈◊〉 through f●…ith in his blood , that all who beleeve in him should bee iustified , Rom. 3. 25. Ioh. 3. 16. Secondly , as the Iudge in absolving those that beleeve , and pronouncing them just in Christ. The Sonne , as the Mediatour and meritorious cause ; and that also in two respects . First , as he is our Surety , who paid our debt , and our Redeemer who laid downe the price of our redemption for us , Esay . 53. 11. affording unto us the matter and merit of our justification . Secondly , as hee is our Intercessour and Advocate to plead for us , that his merits may be imputed to us , Rom. 8. 34. 1 Ioh. 2. 2. Heb. 7. 25. 9. 24. God the Father therefore justifieth , as the primary cause per authoritatem , as the Schoolemen speake ; the Sonne , as the secondary cause per ministerium . For so it is said , Esa. 53. 11. My righteous servant shall justifie many . The Father , as the Iudge ; the Sonne , as the Mediator and Advocate . The Father , as the Creditour accepting Christs satisfaction for us : the Sonne , as the Surety paying our debt for us . But howsoever God the Father hath given his So●…ne , and the Sonne hath given himselfe for us , and hath paid that price , and performed that obedience which is sufficient for our justification : notwithstanding none are actually justified by the merits of Christ , but they onely to whom they are applyed . For although the sufferings of Christ be a precious salve to cure our soules ; yet they will not heale us unlesse they bee applyed . And although his righteousnesse bee as a wedding garment to cover our nakednesse , yet it will not cover us , unlesse it bee put on . In the third place therefore the holy Ghost may also be said to justifie us , because hee doth apply unto us Christs merits unto our justification ; both as he is the Spirit of regeneration working in us the grace of faith , by which we receive Christ unto our justification in foro coelesti : and also as hee is the Spirit of adoption confirming our faith , and working in us the assurance of our justification , by which wee are justified in foro Conscientiae . § . V. Now the meanes of this application , are instrumentall causes of our justification , and doe justifie instrumentally . And these are of two sorts , viz. on Gods part , and on ours . For to effect this application , there must bee manus Dei offerentis , the hand of God offering , and manus accipientis , the hand of the receiver . The instruments on Gods part , are the ministery of the Word and Sacraments , whereby the holy Ghost doth beget and confirme faith in us . In respect whereof Ministers are said to justifie men ; Dan. 12. 3. For as touching the ministery of the Gospell : first , in it the benefit of the Messias , as namely reconciliation , adoption , and justification , &c. is revealed and offered to all that shall beleeve , and by it wee are stirred up to receive and embrace it . In which respect the preaching of the Gospell is called the ministery of reconciliation ; and the Ministers are Gods Embassadours sent to entreat men in Gods name and in Christs stead , that they would be reconciled unto God , 2 Cor. 5. 18 , 20. Secondly , the holy Ghost having thus by the ministery of the Gospell knocked at the doore of mens hearts , in his good time maketh it effectuall , opening their hearts h to give a lively and effectuall assent to the Gospell , whereby they receiving Christ and beleeving in him are justified . Thus faith commeth by hearing i the Word . And in this respect Preachers of the Gospell are said to be the Ministers by whom men doe beleeve , 1 Cor. 3. 5. Thirdly , in the preaching of the Gospell , seconded and made powerfull by the operation of the holy Ghost , the sentence of justification and remission of finnes , and consequently of salvation is pronounced and concluded in the conscience of the faithfull : when as out of the generall promise of the Gospell , Whosoever truely bel●…eveth in Christ hath remission of sinnes , being by the Minister conditionally applyed to the hearer , and absolutely assumed by the beleever , after this manner , If thou , saith the Minister , doest truely beleeve in Christ , thou hast remission of sinnes and thou shalt be saved , Rom. 10. 9. But I ( saith the faithfull hearer ) doe truely beleeve in Christ , my conscience bearing mee witnesse in the holy Ghost ; this conclusion is inferred , as the verdict of the holy Ghost testifying with the conscience of the faithfull in the assumption , according to Gods Word contained in the proposition : therefore I have remission of sinnes , therefore I shall be saved . And in this sense Ministers are said to remit sinnes , Ioh. 20. 23. and consequently to justifie , when they doe pronounce remission of sinnes to them that beleeve and repent . And whatsoever they doe in this behalfe upon earth according to the Word , is ratified in heaven . § . VI. As touching the Sacraments : in them first the benefit of the Messias is represented before our eyes by the outward signes ; whereupon the Sacrament is called Verbum visibile . Secondly , such is the Sacramentall union betweene the signe and the thing signified , that together with the signe the thing signified , that is , Christ with all his merits is offered in the lawfull use of the Sacrament . Thirdly , the benefit of the Messias is not only offered in the lawfull use together with the signe , but also conferd and given to every faithfull and worthy receiver . And hereof the Sacrament is a pledge given to the beleever , to assure him , that as the Minister doth give unto him the signe , so the Lord doth give unto him the thing signified . And in this sense every Sacrament is a seale of that righteousnesse which is by faith , Rom. 4. 11. annexed to the promise of the Gospell , which by delivery of the Sacrament is particularly applyed to every faithfull receiver , to assure him in particular of his justification and salvation by Christ. Thus the ministery of the Gospell is the meanes to beget faith , and the Sacraments the instruments to confirme the same . But the Papists deny both , for that faith is begotten in the ministery of the Word , and that so men attaine to remission of sinnes and justification , they say , it is a fiction of the heretikes of these times . Neither doe they grant that Sacraments are seales of righteousnesse , or that they were ordained to seale the promises unto us . But they hold them to bee such effectuall instruments as doe by vertue inherent in themselves conferre justifying grace ( which they call gratiam gratum facientem ) ex opere operat●… . By which doctrine , a , they have turned Religion into a meere outward formality , according to the prophecy of them , 2 Tim. 3. 5. ascribing all the degrees of salvation to be atchieved in this life , viz. Vocation , Iustification , Sanctification to the externall use of the Sacraments ; so they have made their doctrine of justification to bee an idle speculation , whereof in their practice there is little or no use . For to what purpose doe they dispute of justification , by vertuous preparations and gracious dispositions , when they teach that the Sacraments doe ex opere operato , that is , by the very performance of the outward act justifie the receiver , requiring in him neither any vertuous preparation , or gracious disposition , for without them hee is justified . Onely this caution they doe interpose , that hee doe not ponere obicem mortalis peccati , that hee put not the obstacle of mortall sinne . For if those things should necessarily be required , then the Sacraments should conferre grace , not ex opere operato , as they stifly hold , but ex opere operantis . So much of the hand of the giver . § . VII . The instrument on our part which is , as it were , manus accipientis , the hand of the receiver , is the grace of justifying faith ; which I noted in the definition , when I said , that the Lord imputeth the righteousnesse of Christ to a beleeving sinner . Now as touching saith , divers things are to be considered . For first , it is said to justifie , not as it is a qualitie or habite in us , as the Papists teach ; ipsa fides , saith g Bellarmine , censetur esse justitia , faith it selfe is accounted to be justice , and it ●…elfe is imputed unto righteousnesse , Rom. 4. 5. for so it is a part of sanctification ; but as it is the instrument , and , as it were , the hand to receive Christ , who is our righteousnesse . For if we should be justified by faith as it is an habit in us properly , then we should be justified by habituall and inherent righteousnesse , which hereafter h I shall fully disproveAnd if we be not justified by it , as it is an habit , then much lesse as it is an act , as 〈◊〉 and his followers teach ; as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere , did properly justifie . Which opinion is worse than the other . For faith doth justifie ( as hereaster shall be proved ) as the instrument only ; but it is the instrument , not as it is an act , but as it is an habit producing that act : and therefore it is said that we are justified by faith , and that faith is imputed i unto righteousnesse . But if wee should bee justified by it , as it is an act , then we should be justified by our owne workes : which hereafter k is also to be confuted : and further , if we were justified by it , as it is an act , then we should be no longer justified actually than we doe actually beleeve , 〈◊〉 so there should bee an intercision of justification ( which I proved before to be a continued act ) so ost as there is an intermission of the act of faith ; which is ridiculous . Againe , if wee should be justified by faith , either as it is an habit , or an act in sensu proprio ; as they speake , and not relatively or metonymically ; then should we be justified by one habit alone , or by the act of one habit : and consequently by a partiall and most unperfect righteousnesse . When it is certaine that all the habits and acts of grace , which are in the best , concurring together are not . sufficient to justifie a man before God for the reasons hereafter to be delivered , lib. 4. & 7. It is true , that faith is imputed for righteousnesse , and is accepted of God , as the perfect performance of the whole law : but this is to bee understood relatively in respect of the object received by faith , that is , Christ , who is the end * and complement of the Law to all that beleeve ; insomuch that whosoever truly beleeveth in Christ , hath fulfilled the Law. § . VIII . 2. is the consequent of the former . For if faith doth justifie onely as it is an hand or instrument to apprehend and receive Christ , then justifying faith must be such a faith as doth apprehend l , receive and embrace Christ , which is not done , neither by the implicite , nor the unformed , nor the bare historical and generall faith of the Papists ; but it is done first by a lively and effectuall assent to the speciall doctrine concerning justification and salvation by Christ , which is the condition of the Evangelicall promise ; and then by a sound application of the promise to our selves , as having that condition . For by a lively and effectuall beleefe we receive and embrace Christ , not only in our judgements by a willing and firme assent , being undoubtedly perswaded and assured thathe is the Saviour of all that truly beleeve in him ; but also in our hearts by an hungring desire to be made partakers of him , and in our wils by resolving , both to acknowledge him to be our Saviour , and also to rest upon him for salvation . Having this lively assent , which is the condition of the promise , we are to apply the promise to our selves , as belonging to us . By the former degree we are justified , before God in foro coelesti ; by the latter , we are justified in foro conscientiae , in the court of our owne conscience . By the former , we are justified properly ; by the latter , we are not properly justified , but are in some measure assured of our justification . By the former I doe effectually beleeve , that Iesus is the Saviour ; by the latter I doe truely beleeve , that hee is my Saviour . That faith therefore which doth justifie , doth specially apprehend , and apply Christ : and the proper object m of faith , as it justifieth , is Christ , or the promise of salvation by Christ ; and therefore is often called faith in Christ , or the faith of Christ. For although by that faith , which justifieth , I beleeve all the articles of Christian religion , and every truth revealed by God in his word ; yet I am not justified properly by beleeving any other truth , but onely by beleeving the truth ; neither is the promise of justification and salvation made to any other beleefe , but onely n to faith in Christ. § . IX . Thirdly , by this faith apprehending and receiving Christ , we are not prepared onely and disposed to justification , as the Papists absurdly teach , affirming that faith doth justifie , even as servile o feare doth , by preparing onely and disposing ; for then a man indued with justifying faith , might be as farre from justification , as he that is possessed with servile feare . But how can these two assertions be reconciled , that faith doth justifie by disposing onely as a preparative di●…position , and yet that it justifieth formally as an habit infused , and as a part of inherent ●…ustice . But the truth is , that by a true justifying faith we are not prepared onely , but wee are actually justified . For no sooner doth a man beleeve by a true justifying faith , but he is justified p and entitled unto the kingdome of heaven . As soone as he doth beleeve , he is translated q from death to life , yea , so soone he hath r eternall life , that is , hee hath jus , right unto the heavenly kingdome . § . X. Fourthly , when wee say that faith doth justifie , wee doe not meane that it justifieth absolutely or in respect of its owne worth and dignity ; and much lesse , that it doth merit justification , either as it is an habit , or as it is an act , but relatively in respect of the object which it doth apprehend , that is , Christ , who is our righteousnesse For seeing faith doth receive Christ and make us partakers of him , therefore all those benefits which wee receive from Christ are attributed in the holy Scriptures to Faith : as to justifie , to save s , &c. not , that these effects are to bee ascribed to the vertue of faith absolutely , but relatively in respect of the object . So when it was said to the woman , thy t faith hath saved thee , the meaning is , Christ received by faith hath saved thee . Thus by the faith of Peter and Iohn the Creeple was cured , Act. 3. 6. yet not by any power or holinesse of theirs , vers . 12. But the name of Christ , that is , Christ himselfe , by faith in his name , as the instrument , did cure him , vers . 16. so the name of Christ by faith in his name doth justifie and save , Act. 10. 43. Iohn 20. 31. And that faith doth not justifie in respect of its owne worth appeareth by this evidence , because the faith of divers men , though unequall in degrees doth justifie alike , and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of equall value , as Saint Peter speaketh of all the faithfull to whom he writeth , 2 Pet. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as the Latine interpreter translateth , to them that have obtained coequall faith with us in the righteousnesse of our God and Saviour Iesus Christ. For it is not faith properly , which doth justifie , but the righteousnesse of Christ , received by faith . The almes received by a weake hand releeveth the party , as well as that which is received by a strong hand : because it is not the hand properly which releeveth , but the almes . And for the same cause the righteousnesse of justification is equall in all that are justified , neither doth it in the same persons admit of degrees . For it is the most perfect righteousnesse of Christ , to which , considered as created and finite , nothing can bee added . § . XI . Fifthly , from hence we learne the true meaning of that question , whether we be justified by faith or by workes , not as opposing the inward grace of faith to the outward acts of obedience , which indeed are the fruits of faith : but as opposing the righteousnesse of Christ apprehended by faith , to that righteousnesse which is inherent in our selves , and performed by our selves . § . XII . Sixthly , when we say that faith doth justifie alone , two things are implyed : First , that we are justified by the righteousnesse of Christ alone apprehended by faith , and not by any righteousnesse in herent in us . Secondly , that this righteousnesse of Christ , by which alone wee are justified , is apprehended by faith onely . Not that justifying faith is or can bee alone : but because there being many graces in the faithfull , which all have their severall commendations ; yet none of them serveth to apprehend Christs righteousnesse , but faith onely , and yet that faith which is alone , severed from all other inward graces , and outward obedience , doth not justifie either alone or at all ; because it is not a true and ●… lively , but a counterfeit and a dead faith . For even as the eye among all the parts of the body , which all have their severall uses , hath onely the faculty of seeing : and yet that eye which is separated from the rest of the parts , doth see neither alone nor at all , because it is but the carcase of an eye . So among all the graces of the soule , it is the office of faith alone , as the eye of the soule , to looke upon him that was figured by the brazen Serpent : yet if it should bee severed from the rest , it were dead . For as Saint Iames u saith , that faith which is alone and by it selfe is dead . And as the eye , in respect of being , is not alone , yet in respect of seeing it is alone : so faith which is not alone , doth justifie alone . § XIII . Seventhly , and lastly , when we say that faith doth justifie alone , wee were never so absurd , as the Papists absurdly charge us , as if wee meant , that faith alone doth sanctifie . For although nothing in us doth conferre with faith to the act of justification as any cause thereof , ( in which sense wee say , it justifieth alone ) yet in the subject ; that is , the party justified , many graces doe concurre with faith , as the necessary fruits thereof ; wherein , as also in our obedience , our sanctification standeth , wherefore faith , which justifieth alone , is but one of those many graces , wherein besides our obedience , our sanctification doth consist . CAP. III. Of the Essentiall causes of Iustification ; viz. The matter and the forme . § . I. BUt let us come to the essentiall causes of justification , that is to say , the matter and the forme . The matter of justification , considered as it is an action of God , is that which the Lord imputeth unto us for righteousnesse , and accepteth as our righteousnesse , and that is the righteousnesse of Christ , which I noted in the definition , when I said , imputing to a beleeving sinner the righteousnesse of Christ. The Papists confounding not onely justice and justification , but also the matter ( which is the materiall cause ) and the subject ; say , that the matter of justification is the soule of a man , or at the least the will of man ; because that is the seat of justice , whereas indeed of justification , though passively understood , not the soule or the will is the subject , but the person or the whole man. For justification is totius suppositi , of the person , and not of any part or faculty of man. But for the better clearing of this point , let us briefly consider other not unlike actions : First , when Rebecca arrayed or clothed her sonne Iacob with the raiment of Esau her elder sonne , the matter of this action was that , which being applyed unto him , did clothe him , viz. Esau's garment : the forme of that action was the applying of it to him , which was the indution or putting it on . For she clothed him by putting upon him Esau's garment . So the Lord justifieth us by putting upon us our eldest brothers righteousnesse , which is our wedding garment . Which similitude is used not only by Saint b Ambrose , but also by Pighius himselfe , as heereafter * shall bee shewed . The matter therefore of justification is Christs righteousnesse : the forme is the imputing thereof . Secondly , the actions of redemption , reconciliation and justification in substance are the same . As therefore the Lord redeemeth us , and reconcileth us by applying unto us and accepting for us the righteousnesse and merits of Christ , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price of ransome , and as the propitiation ; for God was in Christ reconciling the world to himselfe , 2 Cor. 5. 19. so hee justifieth us , by applying unto us and accepting for us , the same righteousnesse and merits of Christ , as our righteousnesse . As the matter therefore of our redemption is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price of ransome which Christ payed for us ; the matter of reconciliation is the propitiatory sacrifice which Christ offered for us ; the matter of justification is Christs righteousnesse which hee had and performed for us : so the forme of redemption , as it is Gods action , is the applying unto us the price of ransome which Christ payed , and the accepting of it in our behalfe ; the forme of reconciliation , the applying unto us the propitiation made by Christ , and accepting of it in our behalfe ; the forme of justification , the applying or imputing of Christs righteousnesse unto us , and accepting it in our behalfe . In like manner the Papists , if they would consider Iustification as an action of God , should according to their owne doctrine conceive , that of their first justification ; whereby as they teach , a sinner is made righteous by infusion of righteousnesse ; the matter is the righteousnesse infused or inherent , the forme the infusion thereof : because according to their doctrine , the Lord in the first justification maketh a man righteous by infusion of righteousnesse . The Papists confesse after a sort , the righteousnesse of Christ to bee the merit of justification , but they deny it to be the matter thereof , whereas indeed it is both : the matter , as justification is the act of God imputing it ; the merit , as justification is passively understood , because for it wee are justified : the matter , I say , of Gods justifying us ; the merit of our being justified . And this may appeare by the contrary : For justification , as hath beene said , and shall bee proved , is opposed c to condemnation . As therefore sinne is not onely the matter of condemnation , which is the imputation of sinne ; but also the merit both of the sentence , and of the punishment by the sentence awarded : so the righteousnesse of Christ is both the matter of justification , as being that which God imputeth to us ; and also the merit both of the sentence of absolution , and of eternall life , unto which we are accepted . § . II. But of the matter and forme of justification , whereof I am hereafter to treat at large ; of the matter , in the whole fourth booke ; of the forme , in the fifth , I will here onely set downe briefly the orthodox doctrine of the reformed Churches , and maintaine it against the private opinions of some protestant Divines , who are not sound in these points . The matter of justification is that righteousnesse , wherein wee stand perfectly righteous before God. This in many places is called the righteousnesse of God. As Rom. 1. 17. 3. 21. 10. 3. 2 Cor. 5. 21. 2 Pet. 1. 1. And is therefore called the righteousnesse of God , because it is the righteousnesse of that person , who is God , d and therefore is not our righteousnesse , but his ; not infused into us , but inherent in his person , and imputed to us , being without us in him . Heare then wee are to consider whether this righteousnesse of God be the righteousnesse of Christ , as hee is God , or as hee is mediator betwixt God and man , e the man Christ Iesus . The righteousnesse of Christ , as he is God , is the essentiall righteousnesse of the Godhead . By which dwelling in man , Osiander supposed them to be justified . But this , being the essentiall and uncreated righteousnesse of God , which is his essence , and therefore himselfe , cannot be the righteousnesse of any who is not God ; and therefore if we should be justified thereby , we should also bee deified . Againe , the essentiall righteousnesse of God , being the essence of God and the very Godhead , cannot be communicated to any creature , much lesse can it become the accidentall righteousnesse of a creature . And farther , it being the righteousnesse of the Godhead , is the common righteousnesse of the whole Trinity , the Father , the Sonne , and the holy Ghost . And therefore if we should be justified thereby , we should be justified by the righteousnesse of the Father , and of the holy Ghost , as well as by the righteousnesse o●… the Sonne . § . III. It is not therefore the righteousnesse of the Godhead . Is it then the righteousnesse of the Manhood ? I answer , it is the righteousnesse of Christ our Mediator , who is both God and man which he in his humanity had and performed in the dayes of his flesh for us . And this is to bee understood not of a part but of the whole righteousnesse of Christ , which was either inherent in the man Christ , or performed by him ; whether to fulfill the Commandements , or to satisfie the Curse of the Law for us . This righteousnesse of Christ ( that I may speake more distinctly of it ) is either negative ( if I may so speake ) or positive . By the negative , I understand an absence of all sinnes and vices forbidden in the Law. By the positive , I meane both a presence of all vertues and duties required to the perfect fulfilling of the Commandements , and also of the voluntary suffering of the penalty to satisfie the commination and curse of the Law. The Negative is that , which wee call the innocencie of Christ , whereof the Scriptures speake in many places : signifying that he was not onely blamelesse , free in himselfe from all imputation of sinne , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unreproveable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unblameable Iohn 8. 46. 1 Pet. 1. 19. but also spotlesse , free from all infection of sinne , as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot , 1 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , harmelesse and undefiled , Heb. 7. 26. one , who never did , nor sp●…ke evill , 1 Pet. 2. 22 , 23. nor ever offended in thought , but was absolutely and in all respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without sinne , Heb. 4. 15. as one f who knew no sinne . § . IV. The positive righteousnesse of Christ , is twofold , his perfect fulfilling of all things commanded in the Law , and his perfect satisfaction in respect of the punishment threatned . The former is the holinesse of Christ , which the Apostle calleth the Law of the Spirit of life in Christ , Rom. 8. 2. which is also twofold , the holinesse of his nature , which is his habituall righteousnesse : the holinesse of his life and conversation , which is his actuall obedience . The holinesse of his Nature , in that being conceived of the holy Ghost , and sanctified by him Matth. 1. 22. Luk. 1. 35. hee was also adorned with all vertues and graces , and that without measure , Iohn 3. 34. In respect whereof hee was said to be annointed with the oyle of gladnesse above his fellowes , Psalm . 45. 7. for he was full of the Spirit , Esai . 11. 2. full of grace and truth , Iohn 1. 14. full , I say , not plenitudine vasis , in which sense fome of the faithfull have beene said to have beene full of the holy Ghost , and full of grace ; but plenitudine fontis , for of his fulnesse wee receive even grace for grace , Iohn 1. 16. according to the measure of the donation of Christ , Ephes. 4. 7. The holinesse of Christs life was that whereby he continued in all the things which were written in the booke of the Law to doe them , and that for us . For he came not to breake the Law , but to fulfill it , Matth. 5. 17. He fulfilled all righteousnesse , Matth 3. 15. and alwayes did those things which please God , Ioh. 8. 29. Hee performed in his flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever the Law requireth to justification , Rom. 8. 4. and therefore most worthily is hee often called in the Scriptures not only righteous and holy , as Esay 53. 11. Act. 4. 27. Heb. 7. 26. 1 Ioh. 2. 20. Apoc. 3. 7. but also the just and the holy , Act. 3. 14. the just , 1 Ioh. 2. 2. the holy one of God , Act. 2. 27. the holy of holies , Dan. 9. 24. The other part of Christs positive righteousnesse is his passive obedience , which is called Obedientia Crucis , the obedience of the Crosse , wherein hee willingly submitted himselfe to endure those punishments for us , which might satisfie the Iustice of God , and the sentence of the Law for our sinnes , as it is said , Phil. 2. 8. Hee humbled himselfe and became obedient to the death , even the death of the Crosse , and Gal. 3. 13. Christ hath redeemed us from the curse of the Law , himselfe being made a curse for us . Now this passive obedience appeareth not onely in his death and passion , though in that principally , but also in all other his sufferings which hee voluntarily sustained for us in the whole course of his life , as g poverty , h shame , i sorrow , &c. The matter therefore of our justification is that whole righteousnesse , which was either inherent in the man Christ , or performed by him ; whether to fulfill the commandements , or to satisfie the curse of the Law for us . § V. This righteousnesse of Christ our Mediatour , though inherent in the humane nature and performed by it , yet is most truely , and to us most comfortably called ( according to that kinde of phrase which is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communication of properties ) the righteousnesse of God , because it is the righteousnesse of that Person , which is God ; who , though a branch of David according to the flesh , is Iehovah our righteousnesse , Ier. 23. 6. God above all blessed for evermore , Rom. 9. 5. In this sense the Iewes are said to have killed the Author of life , Act. 3. 15. and to have crucified the Lord of Glory , 1 Cor. 2. 8. For as the blessed Virgin k is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Mother of God , because she is the Mother of that Person who is God : so the righteousnesse of our Mediator , who is both God and man , is called the righteousnesse of God ; because it is the righteousnesse of that Person , who is perfect God. Thus that blood , by which wee are redeemed , is called the blood of God , Act. 20. 28. or , which is all one , the blood of the Sonne of God , 1 Ioh. 1. 7. The life which was laid downe for us , was the life of God , 1 Ioh. 3. 16. the death by which wee are reconciled to God , is the death of his Sonne , Rom. 5. 10. the obedience by which wee are constituted just , Rom. 5. 19. is the obedience of the same Sonne of God ; who being God coequall with his Father , humbled himselfe and became obedient to his Father even unto death , Phil. 2. 6 , 8. and being the Sonne of God , was made subject to the Law , that hee might redeeme those that were under the Law , that we might receive the adoption of sonnes , Gal. 4. 4. 5. § VI. This doctrine of the Gospell , that the righteousnesse , by which we are justified , is the righteousnesse of God , is the chiefe stay of our faith , and the principall foundation of our comfort . For hereby wee understand , his sufferings to bee an all-sufficient satisfaction to redeeme us from hell , and his obedience of all-sufficient merit to entitle us unto the kingdome of heaven . And that wee might know undoubtedly , that his sufferings were the sufferings of God , and his obedience the obedience of God , that is , of him that is God ; therefore by his divine Spirit , by which hee had offered himselfe to God , * he raised himselfe from death to life , and to l glory ; by which his resurrection , hee was mightily declared to be the Sonne m of God , that our faith and hope might bee in God. For had not Christ risen from the dead , it had beene a plaine evidence of his not being God ; and then our faith n were va●…ne , and we should yet remaine in our sinnes . But seeing Iesus Christ , who is of God made unto us o righteousnesse , is God , even p Iehovah our righteousnesse , hence wee learne , that the righteousnesse , by which we are justified , is the righteousnesse of God ; and consequently of infinite price and merit . For although the Godhead of Christ neither obeyed , nor suffered any thing for us : yet seeing the person , which obeyed and suffered , was and is not onely man , but also God : therefore the Godhead affordeth such d●…gnity , vertue , efficacy and merit to the obedience and sufferings of his Manhood ; as that his sufferings are an all-sufficient price of ransome , and satisfaction for the sinnes of the whole world , as being the sufferings of God , and therefore of infinite value : and his holinesse and obedience being the righteousnesse of God , and therefore of infinite merit , and farre surpassing the righteousnesse of all men and Angels ; maketh all those , to whom it is imputed , most perfectly righteous before God in Christ. Wherefore they who are clothed with this royall robe of Christs righteousnesse ( as all the faithfull are ) may with boldnesse appeare before the judgement seat of God , because they stand just before him , not in their owne righteousnesse , which is unperfect ; but in the most perfect righteousnesse of Christ , against which no just exception can be taken . After this righteousnesse therefore of Christ wee ought to hunger q and thirst ; after this righteousnesse of God r wee ought principally to seeke ▪ to obtaine this most precious s pe●…rle , we are to forgoe all that we have , esteemimg our owne righteousnesse ( in the question of justification , if it should be obtruded as the matter thereof ) and whatsoever else of ours might seeme to bee an advantage unto us , or praise-worthy among men , as polluted t clouts , as u dung , and the opinion of our owne worthinesse and righteousnesse as u losse , so we may obtaine that pearle ; and that wee gaining Christ may bee found in him , not as having our owne righteousnesse , which is that which is prescribed in the ●…aw , but that which is by the faith of Christ , the righteousnesse which is of God by faith , that is the righteousnesse of Christ which is imputed of God , being apprehended by faith . Now that this righteousnesse of God is the matter of our justification before God , and not any righteousnesse inher●…nt in us , or performed by us , I shall prove at large in my fourth and seventh Bookes . Here onely I alleage the plaine testimonies of the holy Ghost , that Christ is made unto us of God our righteousnesse , 1 Cor. 1. 30 that hee is * Iehovah our righteousnesse , and that by his blood wee are justified and absolved from our sinnes , Rom 5. 9. and by his obedience , opposite to Adams disobedience , wee are made or constituted just , Rom. 5. 19. § VII . The formall cause of justification is the imputation of Christs righteousnesse , because by imputing it the Lord doth justifie ; which ●… expressed in the definition . And this necessarily followeth upon that which hath beene said of the matter . For it cannot bee imagined how we should be justified by that righteousnesse of Christ , which is out of us in him , otherwise than by imputation . For even as wee were made sinners by Adams personall * disob●…dience ; so wee a●…e made righteous by the obedience of Ch●…ist . But how could we either be made sinners by Adams disobedience , or justified by the obedience of Christ , whether active or passive , unlesse they were communicated unto us . How could they possibly bee communicated unto us , being both transient , and having now no being ? For true is that saying of a learned Philosopher , x Motus non est nisi dum fit ; postquam factus est , non est : A motion ( whether it be action or passion ) hath no bei●…g , but whiles it is in doing or suffering ; after it is done , it hath no being . Adams tranl gression was transient , and is past and gone so many thousand yeeres past : the active obedience of Christ was transient , and so was his passive obedience , which had a being in rerum natura , no longer than they were in doing and in sus●…ring . How then can either Adams disobedience , or Christs obedience be communicated unto us ? I answer , in respect of both , as Bellarmine y answereth in respect of the former . Communicatur eo modo , quo communicari potest , id quod trans●…it , nimirum per imputationem : It is communicated after that manner , whereby that may be communicated which is transient and gone , to wit , by imputation . § . VIII . The same Bellarmine z with other Papists doth confesse , that the satisfaction of Christ is imputed unto us ; but the imputation of his righteousnesse they deny , when as indeed the imputation of Christs ●…atisfaction , is the imputation of his righteousnesse , for what is Christs satisfaction but that whereby hee ●…ully satisfied the Law , and consequently the justice of God for us , which he did both in respect of the penalty , which he fully satisfied by a bearing our iniquities ; and also of the commandements , by fulfilling them : the former , is the obedience of the crosse , or his passive righteousnesse ; the latter , is his conformity to the Law , which is both his habituall and actuall righteousnesse . By the former , he freeth us from hell ▪ by the latter , he doth entitle us to the kingdome of heaven . But the meaning of the Papists is , that Christ by his satisfaction doth free us from hell ; but as for heaven , we must attaine to it by our owne merits , as if there needed not so great a price to purchase heaven , as to redeeme from hell . But it is certaine , that there is required as infinite merit to purchase heaven , as there is required infinite satisfaction to redeeme from hell . In respect of both God accepteth of no righteousnesse to our justification , that is , either to free us from hell , or to entitle us unto the Kingdome of Heaven , but that which is of infinite value ; because the offence of sinne , for which satisfaction is to be made , is infinite , and because the reward which is to be merited , is of infinite worth . But , that righteousnesse may bee of infinite value , it is not necessary , as Bellarmine b himselfe teacheth , that it should be infinite in it selfe ; but it is sufficient , that it bee the righteousnesse of an infinite person . And such is the righteousnesse of Christ , as being the righteousnesse of him , that is , God ; such is not the righteousnesse of any meere creature : which is an invincible argument , as hereafter shall bee shewed , to prove that wee are justified not by any righteousnesse in our selves , but onely by imputation of Christs righteousnesse . § . IX . And yet this imputation of Christs righteousnesse ( without which there can be no salvation ) is denied , not onely by the Papists , but by some others hereafter to be mentioned in the fifth chapter of this booke ; who seeme to have beene drawne to this opinion by this argument of the Papists ; which I will therefore in this place answer , for their satisfaction . If ( say they ) Christs righteousnesse and merits , whereby hee redeemeth and saveth men should bee imputed unto us , then should we thereby become Saviours and redeemers of others : but this latter is false ; therefore the former . Answere : I deny the consequence of the proposition ; for first , when we say , that we are justified by imputation of Christs righteousnesse , our meaning is this , that the Lord accepteth for us , and in our behalfe , the obedience and m●…rits of Christ , as if we had performed the same for our selves in our owne persons . For as the merit of Christ is the common price of redemption sufficient for the salvation of all universally , so it is the price for every particular ; and so is applyed to every particular , not as the common price redeeming all , but as the price of those soules in particular , to whom it is particularly applyed . Secondly , the efficacie , or effect of imputation dependeth upon the will of the imputer , and therefore the force of it cannot be extended further than he extendeth it ; which is the justification of the parties to whom it is imputed , but no further . Thirdly , the consequence of the proposition doth no more follow , than if I should argue thus : If by imputation of Adams transgression others are made guilty of sinne and damnation , then they to whom Adams transgression is imputed are made the cause and fountaine of sinne and damnation in all others ; but of the first and second Adam we should conceive , not as of private men ; but the first Adam is to be considered , as the root of mankind , in whom when he fell , all sinned . The second , as the head of all that shall be sa●…ed , in whom , as the head communicating his merits to his members , all the faithfull have ( as his members ) fulfilled the Law , and satisfied the justice of God for themselves . The head and the body , saith c Thomas Aquinas , are as it were one mysticall person , and therefore the satisfaction of Christ belongeth to all the faithfull , as to his members : the Lord accepting in their behalfe the obedience and Merits of Christ , as if they had performed the same in their owne persons , not for others , but for themselves . And therefore by imputation of Christs righteousnesse they are not redeemers , but redeemed . For though Christ , who is the Saviour of his body , communicate to his members his obedience , yet not his Headship , nor his Mediatorship , in respect whereof hee was and is both God and man. Man , to doe and suffer : God , to give infinite value and worth to that which his Person did or suffered , for the justification and salvation of all those to whom his righteousnesse should bee communicated and imputed ; but not to make them redeemers and Saviours of others . The righteousnesse of the head is of sufficient vertue to justifie and redeeme all the members to whom it is imputed ; but being imputed , the merit thereof extendeth no further , than to what end it is imputed ; that is , to save the member , not to make it a Saviour , nor to confound the members with the head , nor to take away the proportion , that is and ought bee betweene the head and the members . Fourthly , to the Papists , who confesse Christs satisfaction to be imputed unto us , I returne the like argument . If Christs satisfaction , whereby he redeemed mankind bee imputed unto us , then are we also redeemers of mankind : But they will not , not cannot inferre , that therefore we are redeemers , but that wee among others are redeemed . § . X. But that we are justified onely by the imputation of Christs righteousnesse , I shall by the helpe of God , fully prove hereafter in my whole fifth booke . Here onely for a tast , I will but point at two argumenss , the former out of Rom. 4. 5. 6. 11. the basis or ground whereof is this , that whom the Lord justifieth , to them he imputeth righteousnesse . Now this righteousnesse is either the parties owne , or of another . Not their owne , for they are sinners , and being sinners they cannot bee justified by righteousnesse inherent , but righteousnesse is imputed to them without workes , that is , without respect of any obedience performed by themselves . Therefore it is the righteousnesse of another : That other is no other , nor can be any other , but Christ onely ; therefore by imputation of his righteousnesse we are justified . The second shall bee out of 2 Cor. 5. 21. As Christ was made sinne for us , so are wee made the righteousnesse of God in him . By imputation of our sinne to him , Christ , who knew no sinne , was made sinne , and a sinner for us ; therefore by imputation of his righteousnesse , which here is called the righteousnesse of God , we who are sinners in our selves are made righteous , not in our selves , but in him . CAP. IV. Whether wee are justified by the passive righteousnesse of Christ only . § . I. NOw I come to the private opinions of some of our Divines concerning the matter and some of our justification . For some as touching the matter , doe hold that we are justified by the passive righteousnesse of Christ onely . Of these men , some doe not hold the matter of justification to bee the passive righteousnesse of Christ it selfe , but a righteousnesse morte Christi partū , purchased by the death of Christ , as the meritorious cause thereof , viz. remission of sinnes , which they not without absurdity say is imputed to us . For what is remission of sinne , but the not imputing of it ? If therefore wee bee justified by imputation of the remission of sinne , then are we justified by the imputation of the not imputing of sinne . Againe , the authors of this opinion confound justice with justification ; for they say , that remission of sinne is our justice , and that justification is nothing also but remission ; when indeed neither the one , nor the other is justice , but an action of God , imputing righteousnesse and not imputing sinne unto us . Others hold that by the passive righteousnesse of Christ it selfe meaning thereby his death and passion , we are justified , as by the onely matter of justification imputed to us . But that wee are not justified by the passive righteousnesse of Christ alone , it may appeare by these reasons : § . II. By what alone the Law is fully satisfied , by that we are justified , and by what alone the Law is not fully satisfied , by that alone wee are not justified . By the whole righteousnesse of Christ , that is to say , the righteousnesse of his person , that is , his holinesse , or habituall righteousnesse ; the righteousnesse of his life , which was his obedience or actuall righteousnesse ; the righteousnesse of his death and passion , which is obedientia crucis , or his passive righteousnesse , the Law was fully satisfied or fulfilled : but by the passive obedience alone of Christ the Law was not fulfilled ; therefore by the whole righteousnesse of Christ and not by the passive onely we are justified . The proposition is thus proved : there is no justification before God without perfect and compleat righteousnesse , for without that no man can stand in judgement before God , and to imagine , that a man is justified without justice , is as absurd , as to conceive that a man is cloathed without apparell : For they that are justified are clothed a with righteousnesse , as having b put on Christ , whose righteousnesse is their wedding garment , c signified by that white and shining linnen , d which are the justifications of the Saints . But there is no perfect righteousnesse , but that which fulfilleth the Law , and is fully conformable unto it , it being the perfect , perpetuall and immutable e rule of righteousnesse , Matth. 5. 18. therefore without the fulfilling of the Law , either by our selves , or by another for us , there is no justification . Now to the full satisfying and fulfilling of the Law , since the fall of Adam , two things are required ; not onely a perfect and perpetuall conformity to the Law to satisfie the commandement , and to fulfill the condition of the legall f promise , Doe this and live : but also a full satisfaction to the sentence of the Law by bearing the penalty therein denounced , in regard of sinnes already committed . Againe , faith or the true doctrine of justification by faith , doth not abrogate the g Law , but establish it . But if it should teach justification without Christs fulfilling of the Law for us , it should abrogate the Law , and not establish it . § III. Of the assumption there are two parts : the former affirmative , that by the whole righteousnesse of Christ the Law is fully satisfied and fulfilled ; for by his sufferings the penalty of the Law is fully satisfied for us to free us from hell , and by his righteousnes , both hab●…tuall and actuall , the commandements were fulfilled for us , to entitle us unto heaven . Neither of which we were able to performe for our selves : for neither could wee satisfie the penalty , but by everlasting punishment ; neither could wee fulfill the commandement , but by a totall , perfect , and perpetuall obedience ; which to us , by reason of the flesh , is unpossible . And this was the miserable estate , wherein the Law did hold us : both to bee accursed , if but once , and that in the least degree wee did breake it ( which the best of us often doe , and sometimes in an high degree ) and to be excluded from justification and salvation , if wee did not fully and perfectly fulfill it , which since the fall hath beene impossible . Wherefore as without imputation of Christs sufferings we could not bee freed from hell ; so without his obedience and perfect conformity to the Law imputed unto us , wee cannot be justified or saved . By the former , our blessed Saviour hath redeemed us from the curse h of the Law , himselfe being made a curse for us ; by the latter hee maketh us partakers of the promised blessednesse , by performing for us that righteousnesse , which was the condition of the promise , Doe this and live . The negative part is , that by the onely passive righteousnesse of Christ the Law is not fulfilled . The Law indeed is thereby fully satisfied in our behalfe for the avoiding of the penalty therein threatned ; but not fulfilled in respect of the commandement for the obtaining of the blessednesse therein promised . For the righteousnesse , which is of the Law , is thus described , that the man i which doth those things ( which are commanded ) shall live therein . § IIII. Against this assumption divers exceptions are taken . First , that the Law is satisfied either by doing that which is commanded , or by bearing the punishment , which is threatned . Answ. It is true in respect of the penall statutes of men , but not in respect of Gods commandements , in which there is not onely a penalty threatned , but blessednesse also promised . If man had continued in his integrity , the Law might have beene satisfied by obedience onely : but being fallen into a state of disobedience , two things are necessarily required to the fulfilling of the Law ; the bearing of the penalty , in respect of sinne already committed , to escape hell ; and the perfect performing of the commandements , which is the condition of the covenant , Doe this and live , to attaine to the life promised : but neither alone will suffice to justification . For neither will our obedience satisfie for the punishment k as Bellarmine confesseth ; nor the bearing of the punishment performe the condition of the promise . But both must concurre . § V. Inst. I. But it will be said , that whosoever are freed from hell , are also admitted into heaven . Answ. The reason thereof is , because our Saviour , who did beare the punishment to free them from hell , did also fulfill the commandements to bring them to heaven . But howsoever these two benefits of Christ doe alwayes concurre in the party justified ; as the causes thereof concurre in Christ , who not onely did both obey and suffer , but in obeying suffered , and in suffering obeyed : yet both the causes betweene themselves and the effects are to be distinguished . For as it is one thing to obey the commandement , another to suffer the punishment : so it is one thing to be freed from hell by Christ his suffering the penalty , another to be entituled to heaven by his fulfilling the commandements . § VI. Inst. II. Yea but God is a most free Agent , and therefore may if he will justifie men by the passive righteousnesse of Christ onely without fulfilling of the Law. Answ. What God may doe , if hee will , I will not dispute ; but ●…ure I am , that he justifieth men according to his will revealed in his word . Wherein it is revealed , first , that God hath taken that course for the justifying and saving of sinners , as serveth most for the illustration of the glory of his justice , l as well as of his mercy . And therefore as in mercy he freeth none from hell , for whom his justice is not satisfied : so in mercy hee admitteth none to heaven , for whom Christ hath not by his obedience merited the fame . Secondly , it is revealed , that the judgement of God is according to the m truth , and therefore he justifieth none by his sentence , but such as hee maketh just by imputation of Christs righteousnesse ; thereby not onely absolving them from their sinnes , but also accepting , yea constituting them righteous in CHRIST . Thirdly , that as wee are justified from our sinnes by the blood of Christ ; so we are made n just by his obedience : that as he was made finne for us , so we were made o the righteousnesse of God in him ; that as wee are reconciled unto God by the death p of his Sonne , so wee are justified and saved by his life : by his life , I say , which he lived before his death in the dayes of his flesh ; and by the life which he lived , and doth live , after his death . By the acts of his life before his death , meritoriously ; by the acts of his life after his death , as his q resurrection , his ascension , his session at the right hand of his Father and intercession , his comming againe to judgement , hee saveth us effectually , that Christ as hee was made unto us redemption , so also righteousnesse ; that as hee came to deliver us from sinne , so to bring in everlasting righteousnesse , Dan. 9. 24. § VII . Inst. III. If we bee justified by Christ his fulfilling of the Law then wee are justified by a legall righteousnesse ; but wee are not justified by a legall justice ; but by such a righteousnesse , as without the Law is revealed in the Gospell . Answ. The same righteousnesse , by which we are justified , is both legall and Evangelicall in divers respects . Legall , in respect of Christ , who being made under the r Law , that hee might redeeme us , who were under the Law , perfectly fulfilled the Law for us . Evangelicall , in respect of us , unto whom his fulfilling of the Law is imputed . And herein standeth the maine , both agreement and difference betweene the Law and the Gospell . The agreement , that both unto justification require the perfect fulfilling of the Law : the difference , that the Law requireth to justification perfect obedience to be performed in our owne persons . The Gospell propoundeth to justification the righteousnesse of s God , that is , the perfect righteousnesse of Christ , who is God , performed for us , and accepted in the behalfe of them that beleeve , as if it had been performed in their own persons . § VIII . Our second reason . As by the disobedience of the first Adam , by which he transgressed the Law , men were made sinners , his disobedience being imputed to them : so by the obedience t of the second Adam whereby hee fulfilled the Law , men are made righteous , his obedience being imputed to them . In answer to this argument , two novelties are broached ; the former , that as wee were made sinners by one act of disobedience committed by one man , and that but once : so we are justified by one act of obedience performed by one and that but once ; which was that oblation of Christ , whereby hee but once u offered himselfe . Whereunto I reply , first , that betweene sinne , whereby the Law is broken , and obedience whereby the Law is fulfilled , there is great ods . The Law is broken by any one act of sinne ; for hee that offendeth in any * one , is guilty of all . But the Law is not fulfilled by any one act of obedience , but by a totall , perfect , and perpetuall observation of the Law ; for by the sentence x of the Law hee is accursed , whosoever doth not continue in all the things which are written in the booke of the Law to doe them . But in no one act of obedience , there neither is , nor can bee a continuance in doing all the things that are commanded . Secondly , that although the obedience by which we are justified was but of one man , yet it was not one act , but as the Apostle calleth it in the verse going y before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z is all that the Law requireth to justification . The second Novelty is , that neither Adam in sinning transgressed the Law , nor our Saviour in his obedience to death obeyed the Law. For neithe●… the commandement given to the first Adam concerning the forbidden fruit , nor the commandement given to the second Adam concerning his suffering of death for us , was any commandement of the Law ; no more than the commandement given to Abraham for the sacrificing of his sonne , or to the Israelites for the spoiling of the Aegyptians , but a speciall commandement . Whereto I reply , that although every thing which God commandeth in particular , be not expressed in the Law ; yet wee have a generall commandement a expressed in the Law , that whatsoever God commandeth we must doe ; and if we doe it not , we sinne ; and every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , b a transgression of the Law. § IX . Our third reason . If Christ by his conformity to the Law fulfilled the Law for us , then his obedience in fulfilling of the Law is accepted of God in our behalfe , as if wee had fulfilled it in our owne persons : but Christ by his conformity to the Law fulfilled the Law for us ; therefore his obedience in fulfilling of the Law is accepted of God in our behalfe , as if wee had fulfilled it in our owne persons ; that is to say , both his habituall and actuall righteousnesse is imputed to us . The consequence of the proposition is necessary , for if hee performed obedience for us and in our behalfe ; he performed it in vaine , if it be not accepted for us and in our behalfe . The assumption also is of necessary truth ; for first , that Christ did fulfill the Law it is evident , for himselfe professeth , that he came to fulfill the Law , Matth. 5. 17. that it became him to fulfill all righteousnesse , Matth. 3. 15. that he did alwayes those things which please God , Ioh. 8. 29. and the Scripture testifieth , that not for himselfe but for us hee fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c whatsoever the Law requireth to justification : that his whole life was a perpetuall course of obedience , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even untill his death ; which he performed not for himselfe ; for as hee was incarnate , not for himselfe , but for us men and for our salvation , ( for it was the exinanition e of himselfe ) so being incarnate , he sanctificed f himselfe for us , and was made under the g Law , not for himselfe , for that was a farther degree of humiliation ; that being man hee humbled himselfe to bee obedient , h even untill his death , and therein also humbled himselfe to undergoe the death of the crosse . The Apostle Rom. 10. 4. teacheth , that Christ is th●… end , that is , the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeke Fathers speake ; that is , complement of the Law to all that beleeve unto righteousnesse , that is , that hee hath fulfilled the Law for all beleevers , in so much that all who truely beleeve , have in Christ fulfilled the Law. Upon which place Remigius writing saith , Christus fin●…●…gis , in completio legis , Christ the end of the Law , that is , the fulfilling of the Law ; Theodoret. He that beleeveth in our Lord Christ , hee hath fulfilled the scope of the Law , and what that is Chrysostome sheweth . For , saith hee , What did the Law intend ? To make a man just , but it was not i able , for never any fulfilled it ; but this end our Saviour Christ hath k more amply accomplished through faith , if therefore l thou beleevest in Christ , th●… hast not onely fulfilled the Law , but much more than it commanded , for thou hast received a farre greater righteousnesse , and what can that be , but the righteousnesse of Christ ? And Photias , m whosoever therefore , saith the Apostle , beleeveth in Christ , hee fulfilleth the Law. Sedulius likewise , n hee hath the perfection of the Law , who beleeveth in Christ. This therefore doth plainely prove , that Christs obedience in fulfilling the Law is imputed to all that beleeve unto righteousnesse , as if themselves had fulfilled it . And this is the conceived doctrine of the Church of England , o that Christ satisfied the justice of God and redeemed us , not onely by the oblation of his body and shedding of his blood , but also by the full and perfect fulfilling of the Law , and the same was taught by p Calvin ( not to mention all the rest of our Divines ) Christum sc. nos reconciliasse Deo , & justitiam acquisivisse toto obedientiae suae cursu . § . X. But against this assumption divers things are objected : first , they feare not to say ( which I feare to relate , ) that Christ obeyed the Law not for us , but for himselfe : for they say , that Christ , as he was man , was bound to obey the Law for himselfe ; which assertion detracteth from the merit of his obedience , from the bounty of his Grace , from the dignity of his person . From his merit ; for if his obedience were of duety , then were it not meritorious , as himselfe teacheth , Luk. 17. 10. for Debitum non est meritum . And if this be true , that Christs obedience is not meritorious , than have we no title to heaven . From his bounty ; if what he did indeed for us , and not for himselfe , hee should be thought to have done for himselfe , and not for us . From the dignity of his pe●…son ; as if either he needed to obey for himselfe , or by his obedience hee were any way bettered in himselfe or improved . But these men shold have remembred , that the person , who ( as both of us confesse ) did obey the Law , was and is not onely man but God also , and therefore , as his bloud was Gods bloud , q so his obedience was the obedience r of God ; and consequently was performed not of duty , nor for himselfe . For if of duty , then had God been a debtor to the Law : Neither needed the humane nature , being by personall union united to the divine , to obey , or to merit for it selfe ; seeing from the first moment of the conception thereof , it was personally united to the Deity of the Sonne of God , in whose person it subsisting was , from the beginning of the being thereof , most happy , and enjoying the beatificall vision , being at that time , as the Schoolemen speake both viator & comprehensor . Neither did the humane nature , which doth not subsist by it selfe , work any thing by it selfe in the worke of our redemption , but God manifested s in the flesh , did in and by it both obey and suffer for us . And as the eternall Son of God , being God coequall with the Father , assumed the humane nature and became man , not for himselfe , for his incarnation was an t abasing of himselfe , as it were , to nothing ( for man compared to God is as u nothing , if not as lesse than nothing ) but for us men and for our salvation : so being man , whatsoever he did or suffered in obedience to God , was not for himselfe ( for it was a further * debasing of himselfe ) but for us : and as for us he sanctified himselfe , Iohn 17. 17. so for us he performed all righteousnesse , Matth. 3. 15. and fulfilled the Law for us , Matth. 5. 17. that whatsoever the Law requireth to justification might bee fulfilled in it , Rom. 8. 4. § . XI . But here the Papists object , x that our Saviour Christ by his humiliation did merit his exaltation ; because the Apostle saith , that therefore God exalted him , Phil. 2. 9. Answere . In every aetiologie the reason , which is rendred , is in a large sense called the cause , though it may be any other argument , which is not the cause of the Consequent , but of the consequence ; as here , humiliation was not the cause , but the way to exaltation : and exaltation not the effect ; but the consequent , as it is said , Luk. 24. 26. ought not Christ to suffer these things and so to enter to his glory ? And this appeareth by the scope of the Apostle in that place ; which is to exhort us to the imitation y of our Saviour Christ his charity and humility . Of his charity , in that hee being God , for our sakes became man ; and being man z humbled himselfe further , and became obedient untill his death , even the death of the crosse . Of his humility , in that it was the way to his glory . For before honour a is humility , and he that humbleth himselfe shall be exalted . But humiliation is so farre from being the cause of exaltation , that it is the contrary to it ; even as corruption to generation , and losse to recovery , yet because recovery presupposeth losse , and the generation of one the corruption of another , and the exaltation of the Sonne of God , his foregoing humiliation : therefore each of these may be said to be causa sine qua non , as all necessary forerunners may , though they be no causes : Even as Fabius , when Livius Salinator bad him remember , that by his meanes hee had recovered 〈◊〉 ; Why should I not remember it , saith he , I had never recovered it , unlesse thou hadd●…st lost it , Cic. 2. de Oratore . And further I adde , that the exaltation of Christ , whereof the Apostle b speaketh , was not the exaltation of him to be the Sonne of God ; for that hee was from all eternity , but the manifestation thereof . For although in respect of Christs resurrection , c especially it be said , Thou art my Sonne , this day have I begotten thee ; yet was not Christ then first begotten , whose generation is eternall ; but then he was mightily declared to bee the Sonne of God by his resurrection , Rom. 1. 4. and this was that name above all names , which God did give unto him after his humiliation , his manifesting and declaring him by his resurrection to be the Sonne of God. So the Apostle saith , Heb. 1. 4 , 5. that Christ hath obtained a more excellent name than the Angels : For unto which of the Angells said he at any time , Thou art my Sonne , this day I have begotten thee ? This exaltation was a necessary consequent of his humiliation , and that in two respects ; first , for avoyding the scandall of the crosse , for having taken upon him the forme of a servant , and therein having humbled himselfe to become obedient untill death , and to the death of the crosse ; it was necessary , lest men should take offence at his great humiliation , and refuse to beleeve in a man that had beene crucified , that he should mightily be declared to bee the Sonne of God by his resurrection , ascension , and sitting at the right hand of his Father ; secondly , this declaration of Christ to bee the Sonne of God was to follow his humiliation as a necessary stay of our faith in Christ , for if Christ had not risen againe ; * then had our faith beene vaine , and wee had remained in our sinnes . But by his resurrection and exaltation , whereby he was powerfully declared to be the eternall Sonne of God ; wee understand , that the obedience , which he had performed , and the suffering which hee sustained for us , were not the obedience and sufferings of m●…re a man , but of him that is God ; for which cause Saint Peter saith , that God did raise him and give him glory , that our faith d and hope might be in God. § . XII . If they will needs with the Arrians * understand the place of Christs exaltation it selfe , which is his filiation , and not of the declaration thereof ; thereupon it will follow , that Christ by his obedience and sufferings in the humane nature , had merited to bee God ; but this hee had not by purchase , but by nature , and therefore himselfe prayed a little before his death , Ioh. 17. 5. And now Father glorifie mee with the glory , ( not which I have merited by my death , but with that glory ) which I had with thee before the world wa●… . And it is evident , that the glory whereunto Christ in this place is said to be exalted , is proper to God himselfe , Esay 45. 22. And this may suffice for this point , for I will not trouble the Reader with those two other allegations of our Rhemists , the one out of Apoc. 5. 12. that the Lambe which was slaine , was worthy to receive power and ( as they read ) Divinity : from whence they should prove , if they prove any thing , that Christ by his sufferings in his humanity , merited his Divinity . The other , Heb. 2. 9. that Christ , because of the passion of death , was crowned with glory and honour : where the words are thus to be construed , according to the distinction and interpretation of the e Fathers : wee see Iesus crowned with glory and honour , who for a shor●… time was made lesse than the Angels ( viz. by hi●… incarna●…ion ) for the suffering of death ( that is , ) that hee might suffer death ; or as the Apostle speaketh , that by the grace of God hee might ( viz. in the humane nature assumed , ) tast of death for all . § . XIII . Object . 3. If Christ obeyed the Law for us that by his obedience we might be justified , then shall not wee need to obey the Law : but the consequent is absurd , therefore the antecedent . I answere ; that we need not to obey the Law to that end that we may thereby be justified , for from that yoke of most miserable bondage excluding us from 〈◊〉 ; if we doe no●… perfectly fulfill the Law in our owne persons , our Saviour Christ hath freed us ; the condition , which the Law requireth to justification , being utterly impossible to us by reason of the flesh . But howsoever we cannot perfectly fulfill the Law , that we must thinke our selves bound sincerely to keepe it : that is , we must have an 〈◊〉 desire , an unsained purpose , a serious care , an upright endevour to walke in the obedience of Gods commandements , in this study and practice of piety consisteth our new obedience , which we must be carefull to performe , not to be justified thereby , but to glorifie God , to obey his will , to restifie our thankfulnesse towards him , to edifie our brethren ; to gather sound testimonies to our selves and assurance of our justification ; and so to make our calling and our election sure . § . XIV . Object . 4. If wee be justified by the obedience of Christs life , what needed he to dye for us ? Answ. the chiefest part of his obedience was to be performed at his death : His totall obedience was his fulfilling of the whole Law for us . The Law since the fall is fulfilled , neither by an obedience conformable to the commandements alone , because wee are all sinners , nor by suffering the punishment alone , but by both . And therefore Christ performed both for us , that by both we might be justified . But this objection I will requite with § XV. Our fourth reason . If wee bee justified altogether by the death and passion of Christ onely , to what end and purpose serveth his habituall righteousnesse and actuall obedience , by which hee was obedient to the Law in the whole course of his life , doing alwayes those things which are f pleasing to God , performing g all righteousnesse , fulfilling h the Law , and whatsoever the Law i requireth to justification ? These things , as I shewed before , he did not for himselfe , therefore for us and in our stead . To this some of our aforesaid Divines doe answer , that Christ indeed fulfilled the Law for our sakes : but they put a difference betweene pro and propter , saying , that Christ obeyed the Law pro se , not pro nobis , sed propter nos , that is , for our sakes , but not for us , or in our stead , which some expresse thus , that he might be sanctus Pon●…ifex , and sacra Victima , an holy Priest and an holy Sacrifice . Others thus , that these things are required in Christ , that in his blood hee may bee righteousnesse unto us . Answ. 1. That there is no such distinction in the Scriptures , but the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this very point of Christs doing or suffering for us , are used indifferently : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ioh. 17. 19. Rom. 5. 8. Luk. 22. 20. 1 Cor. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 26. 28. Mark. 14. 24. 1 Ioh. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 20. 28. Mark. 10. 45. Neither is this distinction acknowledged by the Fathers , who acknowledge that Christ obeyed pro nobis . Cyril . de rect â fide , ad Reginam Theodoret. therapeut . 10. pag. 148. that hee was baptized pro nobis : Aug. tract . 4. in Ioan. & tract . 111. that he who dyed for us , liveth pro nobis . Cyril . Thesaur . lib. 9. cap. 2. That he was made a Priest pro nobis . Idem in Ioan. lib. 2. cap. 1. pro omnibus mortuus , pro omnibus resurrexit , &c. Answ. 2. This to me seemeth but a shallow conceit . For who is the Priest , and what is the Sacrifice ? Was not the Priest the Son of God , both God and Man ? Was not the Sacrifice the flesh or human nature of the Son of God ? Surely , if Christ had never submitted himselfe to obey the Law , yet he being God , had been a most holy Priest ; his body and blood being the body and blood of God , had beene a most holy and all-sufficient Sacrifice . Neither was it the holinesse of the humanity that sanctified the sacrifice , or gave the vertue of satisfaction unto it ; but the dignity of the person , and the vertue of the Godhead , which made the righteousnesse of the Man Christ , as well active as passive , to bee meritorious and satisfactory for others . Iesus Christ therefore being both God and Man , was and is our high Priest , who offered the sacrifice of his humanity upon the altar of his Deity , which sanctified the sacrifice and made it an all-sufficient satisfaction for the sinnes of all that beleeve . It is the Spirit , saith our Saviour Christ , that giveth life , the flesh ( by it selfe ) profiteth nothing , Ioh. 6. 63. the sufferings or obedience of Christ , as hee is Man , considered apart from the Godhead , are neither satisfactory nor meritorious for others ; but being the sufferings of God , they are a sufficient price of ransome to free us from hell ; and being the obedience of God , is of sufficient merit to entitle us unto the kingdome of heaven . § . XVI . Our fifth reason . There are two parts of justification , the one , the absolving from the guilt of sinne and damnation ; the other , the accepting of a beleeving sinner , as righteous unto life : the former , is wrought by the sufferings of Christ imputed , as a full satisfaction for sinne ; the other , by imputation of Christs perfect obedience , as a sufficient merit of eternall life : by the former we are freed from hell , by the latter we are entituled to the kingdome of heaven . Of them both the Apostle speaketh , Rom. 5. that we are justified , that is , absolved from our sinne , by the bloud of Christ. v. 9. and that wee are justified , that is , constituted just by his obedience , vers . 19. To this argument they answere by denying the antecedent ; saying , that there are no parts of justification , but that it wholly consisteth in remission of sinnes . Indeed if it were the onely matter of justification , as some of them teach , and the entire formall cause of justification , as others avouch , of whom we shall speake in the next Chapter ; I say , if both these opinions were true , then I would confesse , that the whole nature of justification doth consist in forgivenesse of sinne ; but whiles it is either , but the matter , as some say ; or but the forme , as others ; or neither of both , as I avouch : it is a manifest errour to say , that justification consisteth wholly in remission of sinnes . Againe , in every mutation , though it be but relative , we must of necessity acknowledge two termes ; t●…rminum à quo , & terminum ad quem ; the denomination being taken commonly from the terminus ad quem . As in justification there is a motion or mutation from sinne to justice , ( from which terme justification hath its name ) from a state of death and damnation , to a state of life and Salvation . But if justification be nothing else but bare remission of sinne , then is there in it onely a not imputing of sinne ; but no acceptation as righteous : a freedome from hell , but no title to heaven . To this they answere ; that to whom sinne is not imputed , righteousnesse is imputed ; and they who are freed from hell , are admitted to heaven . I doe grant , that these things doe alwayes concurre ; but yet they are not to bee confounded , for they differ in themselves , and in their causes , and in their effects : in themselves , for it is one thing to bee acquitted from the guilt of sinne , another thing to be made righteous ; as wee see daily in the pardons of malefactors : in their causes , for remission of sinne is to be attributed to Christs satisfactory , sufferings ; the acceptation as righteous unto life , to Christs meritorious obedience . In their effects , for by remission of sinne wee are freed from hell ; and by imputation of Christs obedience , we have right unto heaven . § . XVII . If unto justification there be required besides remission of sinne , Imputation of righteousnesse ; then there are two formall causes ; of justification . Answ. It followeth not , for although there bee two t●…rmini in this mutation , yet there is but one action ; and this one action is the onely forme of justification , viz. imputation of Christs righteousnesse ; of which are two effects , which also be the two parts of justification , remission of sinne , and acceptation as righteous ; as I said in the definition , that justification is an action of God , wherein hee imputing the righteousnesse of Christ to a beleeving sinner , doth not onely absolve him from his sinnes , but also accepteth of him as righteous , and as an heire of eternall life . § . XVIII . Notwithstanding this so evident truth , some of the Divines , of whom we spake , when they would prove justification by the passive righteousnesse of Christ onely , take this position for granted , that justification is nothing but remission of sinne , and hereupon inferre , that seeing wee have remission of sinne onely by the bloud of Christ , we are justified by his bloud onely : And to this purpose they alleage many testimonies of Scriptures , affirming that by the bloud of Christ and by his death and passion wee have remission of sinne ; to all which we readily subscribe . But if there be any other places that seeme to ascribe unto the sufferings of Christ more than remission of sinnes , as entrance into heaven and salvation , &c. such places are to be understood by a Synecdoche , putting the chie●…e and most eminent part of his obedience for the whole . Others labour to prove this assertion , that justification is nothing but remission of sinne , by testimonies , and by reasons ; and to this purpose collect a multitude of testimonies of Protestant Divines , who against the Papists have maintained , that justification confisteth in remission of sinnes onely . But this assertion , as hereafter I shall shew , is to be understood as spoken in opposition to the Papists , who unto justification , besides remission of sinnes , require inward renovation or sanctification ; and therefore their meaning was to exclude from justification , not imputation of righteousnesse , which alwayes concurreth in the same act with remission of sinne , and without which there can be no remission ; for by the same act of imputation of Christs whole and entire righteousnesse , we have both remission of sinnes , and acceptation unto life ; but to exclude renovation à ratione justificationis , from the proper nature of justification ; as if they had said , wee are not justified both by remission and renovation , as the Papists teach , but by remission without renovation ; that is , in their meaning , by remission onely : and this is acknowledged by Bellarmine himselfe , as hereafter shall bee shewed . And forasmuch as by remission of sinne wee have an imputative righteousnesse , for to whom the Lord imputeth not sinne , to him he imputeth righteousnesse without workes , as the Apostle proveth , Rom. 4. 6 , 7. therefore , when it is said , that we are justified by remission onely , and not by renovation ; it is all one , as if wee said , that wee are justified by imputation onely , and not by infusion of righteousnesse . § XIX . Their chiefe argument to prove their assertion is this . Remission is as well of the sinnes of omission as of commission . As therefore he , whose sinnes of commission are remitted , is reputed , as if hee had done nothing forbidden : so whose sinnes of omission are remitted , is reputed , as if hee had left undone nothing that is commanded . Now hee that is reputed as if hee had neither done any thing forbidden , nor left undone any thing that is commanded ; hee is reputed , as if hee had fulfilled the whole Law. I answer by distinction , if they consider remission of sinnes barely without imputation of righteousnesse ( as they must , if they will make good their assertion ) then hee that hath onely remission of the sins both of commission and omission , is freed from the guilt of both , but not from the fault . For notwithstanding such remission of his sinnes , he is a sinner , as having both committed what is forbidden , and also omitted what is commanded . Yet by remission or not imputation of sinne hee is freed from the punishment , and a r●…atu poenae , from the guilt binding over to punishment , as if hee had neither committed any thing forbidden , nor omitted any thing commanded . Hee therefore that h●…th remission is reputed , as having neither committed any evill , nor omitted any good ; not simply or absolutely , but in respect of the punishment , and the guilt which bindeth over to punishment . As for example , a male●…actour being convicted of Felony , is by the Kings pardon acquitted both from the punishment and the guilt binding him over to punishment ; but yet notwithstanding his fault remaineth , ●…nd for all his pardon hee is a theefe . But if they conceive of remission of sinn●… , as having the imputation of righteousnesse concurring with it , as alwaies it happeneth in Gods justification of a sinner ; then it is true , that he●… to whom his sinnes are remitted , that is , to whom sinne is not imputed , and righteousnesse is imputed , is reputed simply and absolutely , as if he had neither committed any thing forbidden , nor omitted any thing commanded , but as if he had fulfilled the whole Law. For it is not in Gods pardon as it is in mens : A man by his pardon may remit the punishment and the guilt binding over to punishment ; but hee cannot take away the fault , neither can hee by his pardon , make the offendor just . But whom God doth justifie , hee maketh them righteous by imputation of Christs righteousnesse , whereby hee doth not onely free them from the guilt of sinne and damnation ; but also covering their fault he accepteth , ye●… constituteth them righteous and heires of eternall life . For Gods judgement is according to truth , and therefore hee justifieth none but such as are just , though not by righteousnesse inherent , for so none m are or can bee justified , yet by righteousnesse imputed . Iustification therefore is not onely an acqui●…ing of a sinner from punishment by the not imputing of sinne , but also an acc●…pting of him to life by imputation of perfect righteousnesse : not onely a freeing of a man from hell , but also the entituling of him to 〈◊〉 : not onely a forgiving of our debt , which Christ our surety hath paid for us , but also an enriching of us with the inestimabl●… 〈◊〉 of Christs most p●…fect righteousnesse . § XX. To this argument some doe adde a second not unlike , whosoever are innocent they are just ; by remission of sinnes men are innocent ; therefore by remission of sinnes men are just . Answ. The proposition is not generally and necessarily true , for wee may conceive a man to bee innocent , who is not just : for innocency is but an absence of sinne , not importing a presence of righteousnesse . Infants if they were cleare from originall sinne , were innocent , but not just . To the assumption , I answer , that by the bare remission of sinnes without imputation of righteousnesse men are not innocent : for bare remission is like to a Kings pardon , which taketh away the punishment , but not the fault . But if they speake of remission of sinne accompanied with imputation of Christs righteousnesse , then I will confesse , that by remission of sinne men are made both innocent and just . But that righteousnesse imputed which shall make a man just , must not stand in suffering onely , but in an universall conformity with the Law of God. You have heard our arguments , and their answers : now let us examine their proofes . § XXI . The principall authour of this Novelty hath three arguments . The first is this ; Whereby we have entrance into heaven , thereby alone we are justified : by the blood of Christ wee have entrance into heaven ; therefore by the blood of Christ alone wee are justified . Answ. The proposition if it had beene propounded thus , by what wee have entrance into heaven , by that wee are justified ; or thus , by what alone we have entrance into heaven , by that alone wee are justified , had been true ; but as it is propounded , it is false : for we have entrance into heaven by his resurrection , ascension , and intercession , ( not to speake of his obedience , by which notwithstanding wee are as the Apostle saith , justified , and entituled to heaven ) yet we are not justified by any of these alone . If his meaning be that by the blood alone of Christ we have entrance into heaven , the assumption also is false , unlesse hee either by a Synecdoche doe under one principall include all the merits of Christ , or exclude all other meanes out of Christ , who is our onely Saviour . His second argument , Sablata privatione ponitur habitus , therefore sinne being remitted and taken away , justice followeth of its owne accord . To which I answer briefly , that neither the punishment , nor the guilt , which onely ( as themselves teach ) are taken away in justification , are privations , nor the justice which is acquired is an habit in the party justified : and therefore that Logicall Axiome doth not serve his turne . His third argument ; If we are justified onely by remission of sinnes , then not by that righteousnesse which is in Christ : but we are justified onely by remission of sinnes . Answ. The consequence of the proposition is unsound , for although wee were justified by remission of sinnes alone ; yet wee were justified by imputation of Christs passive obedience , at the least , unto remission of sinnes . The assumption hee proveth , first , by this reason ; because otherwise our sinnes being remitted , wee should still remaine accursed . Answ. It followeth not , for together with remission of sinnes by imputation of Christs sufferings , concurreth acceptation unto life by imputation of Christs obedience , without which we could not be said to have fulfilled the Law in Christ. Secondly , by the authority of Calvin , whom in this case these men abuse worse than the Papists . For Bellarmine k , though he object against Calvin , as these men doe , that he placeth justification onely in remission of sinnes ; yet he consesseth l , that his meaning thereby was not to exclude imputation of Christs righteousnesse , but renovation or sanctification . And he citeth these words out of m Calvins institutions , that hee placeth justification in peccatorum remissione , & justitiae Christi imputatione , in the remission of sinnes , and imputation of Christs righteousnesse . And againe n , that God , when he doth justifie us , he doth absolve us by imputation of righteousnesse , that in Christ wee may be accepted as just , who in our selves are not . Wherefore , saith hee , when Calvin in the same Chapter , § . 21. and 22. and in his Antidote unto the Councell of Trent , Sess. 6. doth contend , that justification consisteth only in remission of sinnes ; he doth not exclude the imputation of Christs righteousnesse , but inward renovation and sanctification . The same Bellarmine confesseth o , that those whom he calleth Lutherans . ( who indeed are very sound in this point ) doe all of them place justification in the imputation of Christs righteousnesse , which assertion of theirs is most true , because by imputation of Christs righteousnesse wee have not onely remission o●… sinnes , but also acceptation unto life , as being righteous in Christ ; not onely freedome from hell , but also right and title to the Kingdome of Heaven . § XXII . Another treating of this point , affirmeth , that Christ is the matter of our justification , and is made righteousnesse unto us in his passive obedience onely ; and yet confesseth , that both the holinesse of his person and the obedience of his life are necessarily required , that he might be meet to become our righteousnesse in his sufferings . But this is frivolous : because , as I noted before , he being perfect God , as well as perfect man , had beene in his sufferings an All-sufficient satisfaction for our sinnes , though hee had never submitted himselfe to the obedience of the Law. But the divine Nature of the Sonne of God , and the dignity of his person , as it made his sufferings all-sufficiently satisfactory for our sinnes , to redeeme us from hell , because they were the sufferings of God , the blood of God , &c. so it made his obedience all-sufficiently meritorious to constitute and make us righteous , and to make us Heires of Eternall life ; because it was the obedience or righteousnesse of God. For the Sonne of God was made under p the Law , that he might not onely redeeme us , who were under the Law , by his sufferings ; but also that by his meritorious obedience we might receive the Adoption of sonnes . But he proveth Christ to bee our righteousnesse onely in his passive obedience , because it onely was both prefigured in the types and figures of the Law , and also represented in the sacraments . As touching the types and figures of the Law which prefigured Christ ; they were either figures of his person and office , or they represented his benefits , as namely and especially justification or ●…anctification . And those , which figured his benefit of justification , either represented the remission of sinne by his sufferings ; or acceptation with God by his obedience , or both . The ceremony of q changing their clothes , when they were to come before God , did import that those who desired to please God , must be clothed with Christs righteousnesse , which is also signified by the wedding r garment , and the holy attire , wherein the Priests were to appeare before God s The high Priests wearing of the golden plate with this inscription t Holinesse of the Lord , ( who is Iehovah u our righteousnesse ) was to this end , that the iniquity of the holy things , which the children of Israel should hallow , in all their holy gifts , being taken away , they might bee accepted before the Lord. The high Priests offering of incense upon the golden Altar , resembled the pleasing obedience of Christ in his life and death , and his intercession for us . The Arke of the Covenant was a Type of Christ the Mediator ; the cover upon it , of his propitiation ; the tables of Covenant within it , of his fulfilling the Law for us . The sanctification of the first fruits , which were a type of Christ ( who is the first fruits of all that shall bee saved , 1 Cor. 15. 23. ) was imputed to the whole increase or store , Rom. 11. 16. So ●…aith * Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That the fulfilling of the Law performed by the first fruits ( so he calleth the flesh of Christ ) is imputed to the whole lumpe , &c. § XXIII . But come we to the Sacraments , which hee truely saith are the soules of that righteousnesse * which is by Faith. And yet , saith he , Baptisme signifieth onely the washing of the soule by the bloud of Christ ; the Eucharist representeth onely his body broken , and his blood shed for our sinnes . Answ. Though some parts onely of the benefits of Christ are represented in the severall Sacraments ; yet the substance of each Sacrament is the participation of Christ wholly with all his merits and benefits . Thus in Baptisme we are incorporated into Christ , and in it we put on x Christ , who is our righteousnesse . And it is the Sacrament , not only of remission of sinne and of justification , but also of regeneration and sanctification , we being therein conformed to his death and resurrection , Rom. 6. 3 , 4 , 5. In the Lords Supper we have communion with Christ , being not only united to him as y bone of his bone , and flesh of his flesh ; but also have communion with him both in his merits by imputation , and in his graces by influence from him as our head . Other arguments are used by the same authour ; but because in them he taketh two things for granted , which hee cannot prove ; the one , that justification consisteth onely in remission of sin ; the other , that wee ascribe remission of sinne to Christs active obedience , I will not trouble the Reader with them . Onely let him call to minde the errours which the Authors of this opinion doe runne into for the defence thereof . First , that remission of sinnes is the matter of justification which is imputed to us . Secondly , that the Law is fully satisfied by bearing the penalty alone . Thirdly , that by one act of obedience we are made just , as wee were by one act of disobedience made sinners . Fourthly , that neither by his disobedience Ad●…m did transgresse the Law , nor Christ by his obedience unto death , obey it . Fifthly , that Christ obeyed the law not for us , but for himselfe . Sixthly , that justification consisteth wholly and onely in remission of sinnes . Which being for the most part consequents of this opinion , doe prove the antecedent to be false . CAP. V. That the formall cause of Iustification is the imputation of Christs Righteousnesse . § . I. YOu have heard the private opinions of some of our Divines concerning the matter of justification : now let us examine the unsound opinions of some others concerning the forme . For as the former made remission of sins the matter , which is imputed to justification ; so these make it the forme . And as the former teach , that justification consisteth wholly in remission of sinne , so doe these . And yet the former hold it to bee but the matter ; and these , but the forme . Indeed if it were both the matter and the forme , they might well say , that justification doth wholly consist therein . But being , according to their owne conceipt , but the one , or the other , and according to the truth , neither of both , but an effect of the true forme ( for by imputation of righteousnesse we have remission of sinne ) their opinion must needs be unsound . But the thing wherein chiefely they erre is , that with * Socinu●… the heretike they deny the imputation of Christs Righteousnesse ; and consequently do hold , that neither the active nor passive obedience of Christ is that , which is imputed to us for righteousnesse . What then ? forsooth the act of faith . Of these mens errour I shall not need to say much in this place : because , besides that , which hath already beene delivered in the third Chapter , I have plentifully and fully proved in my whole fourth booke , that the righteousnesse of Christ , is the matter which is imputed to justification ; and in my whole fifth booke , that the imputation of Christs righteousnesse is the forme of justification . Only I will note their depravation of our Doctrine , and point at their errours . § II. As touching the former : when we say , that the imputation of Christs righteousnesse is the formall cause of justification , because by imputation of Christs righteousnesse God doth justifie us : they will needs , with the Papists , make us hold , that we are formally righteous by that righteousnesse , which is not in us , but out of us in Christ ; which is absurd : for as themselves expound the phrase * , Formall justice consisteth either in the qualities of the soule , or in good actions ( that is , it is either habituall or actuall ) so that it cannot stand in imputation ; by which wee can no more be just formally , than wife , rich , alive , by imputation of wisedome , riches , and life . Wherefore I marvell how they could be so absurd , as to conceive so absurdly of us . But wee teach , that Christs righteousnesse , both habituall and actuall , by which he was formally just , is the matter ; and the imputation thereof is the forme of justification . And so those very Authors , upon whom they would father this assertion , in expresse termes doe teach ; affirming , that Christs obedience , or fulfilling of the Law is the b materiall cause of justification ; and the application or imputation thereof , is the c formall cause of justification . We say then , that the righteousnesse of Christ it selfe is not the formall cause of justification , or that by which we are formally just ; but the imputation of it ; it selfe being the matter of justification ; that is to say , that thing , which unto justification is imputed . Wherefore I shall not need to answere , in defence of our assertion , the arguments , either of those Veteratores , the Papists , or these Novatores , who both agree in this calumniation against us , all tending to prove , that wee are not formally ju●… by that righteousnesse of Christ , which is out of us in him : which we doe not hold . For the righteousnesse , whereby a man is forma●…ly just , is inherent in himselfe : for what is more intrinsecall than the forme ? But Christs righteousnesse is not inherent in us , no more than our sinne was inherent in him . And yet , as he was made sinne or a sinner by our sinnes , not formally , ( God forbid ! ) but by imputation : so wee are made righteous by his righteousnesse , not formally ( as we are justified ) or in our selves , but in him , viz. by imputation . And againe , as by Adams actuall transgr●…ssion , which was transient , and now hath no being , we are made sinners , that is , guilty of sinne and damnation by imputation of his disobedience : so likewise by Christs obedience , which hee performed in the daies of his flesh , and was proper to his owne person , we are justified , that is , not onely freed from the guilt of sinne and damnation , but also constituted just , and entituled to the Kingdome of Heaven . And yet we deny not , but that , as they to whom the guilt of Adams transgression is imputed , are also by sinne inherent transfused from him by carnall generation formally made sinners : so they , to whom the obedience of Christ is imputed unto justification , are also made formally just by an inchoated righteousnesse received by influence from Christ , and infused by his spirit in their spirituall regeneration . § III. In their opinion it selfe denying the imputation of Christs righteousnesse to justification they erre more dangerously than the Papists , who are forced to confesse the imputation of Christs satisfaction : for the maintenance of this maine errour they hold sixe others . First , that remission of sinne is the entire forme or formall cause of justification . Secondly , that justification is nothing else but remission of sinne . Thirdly , that no other righteousnesse concurreth to justification besides the remission of sinne , no not the righteousnesse of Christ , otherwise than it doth merit remission of sinne . Fourthly , that the righteousnesse , by which we are justified , is not the righteousnesse of Christ it selfe , but a righteousnesse purchased by the death of Christ , viz. remission of sinne . Fifthly , that not the obedience of Christ it selfe is imputed whether active or passive , but the merit therof . Sixthly , that not the righteousnesse of Christ , but the act of faith is imputed for righteousnesse . All which before I saw the booke wherein these errours are broached , I had plainely and fully confuted in this Treatise . § IV. For as touching the two first , and the maine errour it selfe ; I have proved , both in the third Chapter of this booke d briefly , and in the whole fifth booke at large , that the forme of justification is the imputation of Christs righteousnesse ; by which we are both absolved from our sinnes , and also are in Christ accepted and made righteous ; and consequently , that these two are the essentiall parts of * justification , viz. the not imputing or remission of sinne , which God doth grant by imputation of Christs sufferings , in respect whereof wee are said to be justified by his e blood ; that is , freed from the guilt of sinne and damnation ; and the imputation of Christs f obedience ; by which wee are made or constituted righteous , and are entituled to the kingdome of Heaven . So that remission of sinne is not the forme , and much lesse the entire forme of justification , considered as an action of God ; but an effect of the forme , because by imputation of Christs righteousnesse we have remission of sinne . Neither is it the whole benefit of justification , but a part thereof . For although many of our Divines , as hath beene said , have taught , that unto justification remission of sinnes is onely required : yet their assertion , as hath also beene shewed , is to be understood ( as Bellarmine himselfe understandeth Calvin ) as spoken in opposition to the Papists ; who say , that to justification concurre , not onely remission of sinnes , but also inward renovation or sanctification . To contradict them , our Divines have said , that wee are justified by remission onely or not imputing of sinne , ( wherewith alwayes concurreth imputation of righteousnesse , ) and not by renovation or sanctification . Their meaning therefore by the exclusive particle onely , was to exclude , not imputation of righteousnesse , which unseparably accompanieth the not imputing of sinne , as Saint Paul proveth , Rom. 4. 6. 8. and Bellarmine himselfe confesseth ; but infusion of righteousnesse or renovation . § V. The third is the same in effect with that which I fully confuted , Cap. 4. and contradicteth their owne assertion , who teach with us , that we are justified by the whole course of Christs obedience : for remission of sin is properly ascribed to Christs sufferings or his blood g which cleanseth us from all our sinnes ; and not to his active obedience . And justification is nothing , as they say , but remission of sinne : whereupon it would follow , that we are justified onely by Chri●…ts passive obedience , which I have already disproved . § VI. The fourth , denying the righteousnesse of Christ it selfe to be our righteousnesse , I have fully confuted in the fourth booke : besides that , which hath already beene alledged in the third chapter of this book that which is added concerning a righteousnesse purchased by the death of Christ , is the same with that which I confuted , Chap. 4. § . 1. for our righteousnesse is not remission of sinne , but that by which wee have remission ; not justification it selfe , but that by which wee are justified . For remission of sinne , as well as justification it selfe , is an action of God , not imputing sinne and imputing righteousnesse ; and therefore is not that righteousnesse which is imputed . Thus therefore I argue ; By what we have remission of sinne , by that wee are justified , and by what we are justified , that is , our righteousnesse by the bloud of Christ we have remission of sinne , and not by that righteousnesse which is purchased by his blood , viz. remission of sinne , for that to say were very ridiculous . Wherefore by the blood of Christ we are justified ; and consequently , that with the res●… of his obedience is our righteousnesse . § . VII . To the fifth I answer , that the meritorious obedience of Christ both active and passive are the merits of Christ. If therefore the merit of Christ be imputed , then his meritorious obedience : Neither can the merit of Christs obedience be imputed to us , unlesse the obedience it selfe be imputed , and by imputation accepted of God for us , as performed by our selves . For as the guilt of Adams transgression could not be imputed to us , unlesse the transgression it selfe were first imputed , and made ours ; by imputation whereof wee are made sinners , that is , guilty of his sinne unto condemnation : so the merit of Christs obedience cannot bee imputed , unlesse the obedience it selfe be imputed , and made ours ; by imputation whereof we are freed from the guilt of sinne and damnation , and are accepted as righteous , and as heires of eternall life . And as it may truely be said of them , to whom Adams disobedience is imputed , that they sinned in Adam : so of them , to whom Christs obedience is imputed , it may no lesse truely be said , that in Christ they have satisfied the justice of God , in Christ they have fulfilled the Law ; the Lord accepting of the obedience of Christ in their behalfe , as if they had performed it in their owne persons . For Christ is the end , the perfection and complement of the Law to all that beleeve . So that whosoever truely beleeveth in Christ , hath in him fulfilled the Law , as the Greeke expositors expound that place , Rom. 10. 4. § . VIII . But , say they , we were not so in Christ , when he obeied , as we were in Adam , when he sinned . Neither are wee members of Christ untill we actually beleeve . And therefore , neither could we be said to have satisfied the justice of God for our sinnes , nor to have fulfilled the Law in him , as we are truely said to have sinned in Adam . Or if it could be said , that in Christ we satisfied Gods justice for our sinnes , then should we need no pardon . Neither can punishment and pardon stand together if wee have borne the punishment , then are we not pardoned . A●…sw . The first Adam was a h type of the second , and both were heads and roots of mankinde . Adam , of those that shall bee condemned ; Christ , of those that shall be saved . For as in Adam all dye , i that dye eternally ; so in Christ all live , that live eternally . And as in Adam k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , all that shall be condemned were constituted sinners , his disobedience being imputed to them , because in him they sinned : so in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that shall be saved , shall be constituted just , his obedience being imputed to them , because in him , as their head , they have satisfied and fulfilled the Law. Neither are wee more truely derived from Adam in respect of the life naturall , than wee are from Christ in respect of the life spirituall . Therefore if Adams disobedience were imputed to condemnation , much more Christs obedience is imputed unto justification of life , as the Apostle l argueth Rom. 5. and from thence Bernard ; m Cur non aliunde justitia cum aliunde reatus ? alius qui peccatorem constituit ; alius qui justificat à peccato . Alter in semine , alter in sanguine . An peccatum in semine peccatoris , & non justitia in Christi sanguine ? § . IX . Yea but then ( say they ) when Christ obeyed , we were not his members : No more ( say I ) were we the branches of the first Adam , when he disobeied . Actually , we are neither branches of the first Adam , untill we partake the humane nature by generation ; nor members of the second Adam , untill we be made partakers of the Divine n nature by regeneration , and yet it is most true , which Bernard avoucheth in the place even now cited , satisfecit o ergo Caput pro membris , &c. the head therefore satisfied for his members , &c. § . X. Yea but our faith relyeth upon Christ , as having already redeemed us . Ans. Christ is the Lambe p of God slaine from the beginning of the world . The vertue of whose obedience is extended , not onely to them that come after Christ ; but also to all the faithfull that went before from the beginning of the world , who were members q of Christ as much as we are now . And for them , as well as for us , Christ obeyed the Law , and suffered death ; and to them ( so many as beleeved ) was the obedience of Christ imputed , r as well as to us . They all did eate the same s spirituall meat , and did all drinke the same spirituall drinke . For they dranke of that spirituall Rocke which followed , and that Rocke was Christ. § . XI . But if in Christ , say they , we satisfied the punishment , then we need no pardon . Answ. When wee say , that in Christ wee satisfied and fulfilled the Law , our meaning is , that his satisfaction and obedience is imputed to us ; that is , it is accepted of God in our behalfe , as if wee had performed the same in our owne persons . Neither should it seeme strange , that satisfaction and pardon may stand together , seeing God pardoneth no sinne , for which his justice is not satisfied . But it is Christ that satisfied , & bare the punishment ; and we are they who are pardoned by imputation of his satisfaction unto us . Here therefore especially mercy and justice met together : justice , executed upon Christs mercy , exhibited to us ; who are justified by the grace of God freely , t in respect of us , through the redemption that is in Christ Iesus : and therfore not freely in respect of him , who paid so great a price . For him God set forth to be a propitiation through faith in his bloud , to declare his righteousnesse for the remission of sinnes , &c. But that the righteousnesse of Christ is the onely thing , which properly is imputed to justification , I have at large disputed , Lib. 4. & 5. § . XII . The sixth I have already refuted Lib. 1. Cap. 2. § . 7. Whereunto I now adde ; that these men , confessing the truth with us , that faith is the instrumentall cause of justification , confute themselves . For if it be the instrument to receive that which is imputed , then is it not the thing it selfe which is imputed properly ; though relatively it may in respect of the object , which it , as the instrument or hand , doth receive to justification : and that is the righteousnesse of Christ. And for this cause , as hereafter u shall bee declared , the same benefits , which wee have from Christ properly , are attributed to faith ; not absolutely , in regard of it selfe ; but relatively in respect of that righteousnesse , which it doth apprehend . If it be said , that faith as the instrument receiveth remission of sinne , because by it we are assured thereof : I answer , that by faith receiving Christ we have remission of sinnes and justification , before we can by speciall faith be assured of it . And it is a great absurdity , as elsewhere * I have shewed , to teach , that men must beleeve , and be assured of the remission of their sinnes , to the end that they may be remitted . § . XIII . I shall not need therefore to say any more in this place , unlesse it be to give a Caveat to all young Divines , that they give no credit to these Novelties , which either affirme that wee are justified by the passive righteousnesse of Christ onely ; or deny that wee are justified by the righteousnesse of Christ at all , as the matter of our justification . By Matter I understand that very thing , which is imputed as our onely righteousnesse ; by which wee stand perfectly righteous before God ; by imputation whereof , we are both freed from hell , and also entituled to the kingdome of heaven . And let all men take notice , that these opinions , howsoever to some they seeme matters of small importance , are notwithstanding very dangerous , if not pernicious ; seeing they concerne our very title to the kingdome of heaven , and seeing al●…o I have proved in this Treatise , that without imputation of Christs righteousnesse there can be no justification , nor salvation . For all will confesse , that without Christs obedience and sufferings none can bee justified or saved ; and that they justifie or save none , but them onely to whom they are communicated and applyed . But they cannot be communicated otherwise than by imputation , whereby God accepteth them in our behalfe , as if we had in our owne persons performed them for our selves . Againe , these foure assertions I hold for undoubted truthes : first , that what Christ our blessed Saviour in the daies of his flesh did or suffered in obedience to God , he did and suffered , not for himselfe , but for us : secondly , that whatsoever he did and suffered for us that beleeve , that the Lord accepteth in the behalfe of all that beleeve : thirdly , that what he accepteth in our behalfe that he imputeth unto us , for by imputation wee meane nothing else : fourthly , to say , that what Christ did and suffered for us God doth not accept in our behalfe , is both blasphemous against Christ the wisedome of his Father , as if hee did and suffered those things , which he did and suffered in vaine : and also pernicious unto us , for if Christs doings and sufferings for us bee in vaine , as they are if they bee not imputed to us ; then is our faith vaine , and wee remaine in our sinnes , and in the wofull state of damnation . § . XIV . But some will say ; it is sufficient to beleeve , that by the merits of Christ we have remission of sinne , and that having remission of sinnes we shall be saved by him . Answ. Yea , but God forgiveth no sinnes , for which his justice is not fully satisfied . For as he is mercifull , so he is just in forgiving our sinnes . But no such satisfaction can bee imagined , but that of Christ. For we our selves are not able to satisfie for our sinnes , but by eternall punishment . And how shall we have remission by Christs satisfaction , if it be not applyed and communicated unto us ? how can it be communicated and made ours , but by imputation ? And that the very papists themselves are at length forced to confesse . And where they say , that having remission of sinnes they shall be saved : I confesse it is true , because with Gods remission of sinnes there doth alwayes concurre imputation of righteousnesse . But the bare remission of sinne without imputation of righteousnesse , which onely freeth a man from the guilt of sinne and damnation , doth not entitle him or give him right to the kingdome of heaven . It is one thing to have by faith remission of sinnes , and another to have by faith inheritance among them that be sanctified , Act. 26. 18. Eternall life is not to bee had without perfect fulfilling of the Law , which is no where to bee found but onely in Christ. And therefore by the onely meritorious obedience of Christ , by which he hath merited and purchased salvation for us , wee are saved . But how should we be saved by his obedience , if it be not communicated unto us , and made ours for our selves ? how can it bee made ours , but by imputation ? wherefore no imputation of Christs obedience , no salvation . CAP. VI. The end or finall cause , the essentiall parts , the fruits and consequents of justification . § . I. THE finall cause or end , for which God doth justifie a sinner by imputation of Christs righteousnesse , is either supreme , or subordinate . The supreme , is the manifestation of the glory , both of his mercy , and of his justice ( as is noted in the definition ) which as they doe concurre in all the worke of God , Psalm . 145. 17. so especially in the worke of redemption and justification . For therein the mercy of God appeareth to be so great , that rather than hee would suffer us most miserable sinners to perish in our sinnes , he hath sent his owne and his only begotten Son , that we might be justified a freely by his grace through the redemption that is in Christ Iesus , to the praise of the glory of his grace , wherein hee hath made us b accepted in his beloved . His justice also such , that rather than hee would suffer the sinnes of his owne elect to goe unpunished , or forgive them without due satisfaction ; hee hath punished them in his owne Sonne , and exacted from him a full satisfaction for them : having set him forth c to be a propitiation through faith in his bloud , to declare his righteousnesse through the forgivenesse of sinnes , which are past , by the sufferance of God ; to demonstrate , I say , his righteousnesse at this time , that hee might be just and the justifier of him who beleeveth in Iesus . Not unto us therefore , not unto us , as if we were justified by our owne righteousnesse or worthinesse ; but d to the name of God all glory is due for his mercy and for his righteousnesse sake ; who doth justifie us , not of workes e lest wee should glory in our selves : but of his grace , freely , without any desert or cause in our selves , through the redemption wrought by Christ ; who is of God made righteousnesse f unto us , that he which gloryeth may glory in the Lord. § . II. The subordinate end is our salvation , and the way unto it , which is our new obedience or sanctification . Salvation , though it bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our particular supreme end and chiefe good , unto which both justification and sanctification is referred ; yet it is subordinate to the glory of God , as to the soveraigne and universall end . For such is Gods goodnesse towards his elect , that hee hath subordinated our salvation to his owne glory ; as he hath our justification and sanctification to both . And therefore , as we are first above all things to desire , that God may bee g glorified ; so , that hee may bee glorified , wee are first among those things , which wee desire for our owne good , to seeke his h Kingdome , and his righteousnesse ; that his Kingdome of glory , and the Kingdome of Grace , which consisteth in the i righteousnesse of justification , and the two companions thereof peace and joy in the holy Ghost ; may come upon us ; and next , that his will may be done upon earth , as it is in heaven , by our new obedience : for this is the will of God k , even our sanctification . Salvation , I say , is the end both of our justification and sanctification : for being made free from sinne ▪ and become servants to l God , we have our fruit unto holinesse , and the end everlasting life . The end of our faith by which we are justified , is the m salvation of our soules , unto which by justification wee are entituled , and n saved in hope that being justified by his o grace , wee should bee made heires according to , hope of eternall life : for all that be justified , p shall be glorified . And this also I noted in the definition , when I said , that those whom the Lord doth justifie by imputation of Christs righteousnesse , he accepteth as righteous in Christ , and as heires of eternall life : for by faith q we have remission of sinnes , and inheritance among them that are sanctified . § III. But we are justified by faith , not onely , that in the end wee may be saved ; but also , that in the meane time our salvation being of Grace , might be certaine and sure : and that being justified r by faith we might have peace and joy in the holy Ghost : Whereas , if it depended upon our workes or worthinesse , it would be uncertaine . For the promise of this inheritance was not made to Abraham , and his seed through the Law , in respect of any righteousnesse therein prescribed , but through the righteousnesse of Faith. And therefore it is of faith , that it might bee by grace , to the end the promise might be sure to all the seed , Rom. 4. 13. 16. § IV. The other end , which is subordinate not onely to Gods glory , but also to our Salvation , is our sanctification , as being the way to eternall life : for though we be saved by grace through faith , and not of workes ; yet we are the workmanship s of God , created in Christ Iesus unto good workes , which God hath before ordained , that we should walke in them : We are therefore justified , First , that God may be glorified . Secondly , that wee may bee saved in the life to come . Thirdly , that in this world we may lead a godly life . See Luk. 1. 74 , 75. 1 Pet. 2. 24. Tit. 2. 11 , 12 , 13. So much of the causes . § V. There remaine the essentiall parts of justification , which I expressed in the definition , when I said , that God doth justifie a beleeving sinner , when imputing unto him the righteousnesse of Christ , he doth absolve him from his sinnes , and accepteth of him in Christ as righteous , and as an Heire of Eternall Life . The parts therefore of justification are two , absolution from sinne , and acceptation as righteous in Christ ; both which the Lord granteth by imputation of the full and perfect satisfaction of Christ , whereby he fully satisfied the Law , both in respect of the penalty , which he satisfied by his sufferings ; and also in respect of the precept , which he satisfied by his perfect righteousnesse , both habituall and actuall . As therefore there were two branches of the Law to be satisfied , the commination and the Commandement ; and two parts of Christs satisfaction answerable thereunto : so there are two parts of justification , absolution from the curse of the Law , by imputation of Christs sufferings , wherein he became a curse for us ; and acceptation as righteous in Christ by imputation of Christs most perfect righteousnes both habituall & actuall : in respect of both which parts of his satisfaction , Christ is the end of the Law for righteousnes t , that is , doth justifie all that truly beleeve in him . § VI. And hereby it may appeare , that those three benefits of Redemption , Reconciliation , and Adoption , are all comprehended under this maine benefit of justification ; the two former , being all one in substance with the former part : for as touching the former , In Christ wee have Redemption through his bloud u , even remission of sinnes , Eph. 1. 7. Col. 1. 14. And as touching the latter ; God was in Christ * reconciling the world unto himselfe , not imputing unto them , or remitting their sinnes , 2 Cor. 5. 19. and therefore all three , Remission of x sinnes , y Redemption , and z Reconciliation are ascribed to the bloud and to the death of Christ. The third is all one in substance with the second part : For what is it to be adopted , but to be accepted of God a in his beloved as righteous , and as an Heire of Eternall Life ? and this is ascribed to the righteousnesse and obedience of Christ b both in his life and death . For therefore was the Sonne of God made under the c Law , namely to obey , and to fulfill , and to satisfie it ; that hee redeeming us from the yoke of the Law requiring perfect obedience in us to justification , we might receive the Adoption of sonnes . § VII . Now follow the consequents and fruits of justification , which are the Grace of Sanctification and the parts therof , consisting partly in righteousnesse inherent , and partly in outward obedience called good workes : which I doe the rather mention in this place ; because the Papists though they cannot deny , that they are the effects and fruits of justification , which as they use to alleage out of Augustine , Non praecedunt justificandum , sed sequuntur justificatum , not goe before as causes , but follow as effects , yet notwithstanding most absurdly contend , that they concurre with faith unto justification , as the causes thereof : wee acknowledge them to be necessary in the subject , that is , the party that is justified , and to bee saved necessitate praesentiae , as the necessary fruits and consequents of justification , and as necessary antecedents to glorification : but we deny their necessity of efficiencie , as causes concurring to the act of justification , or merit of salvation : We acknowledge them as the necessary fruits of Redemption and Iustification , as the markes and cognizances of them that shall be saved , the necessary forerunners of glorification , the onely true way to our heavenly countrey , the evidence according to which wee shall be judged at the last day ; yet we are not justified by them , nor saved for them ( as hereafter I shall plainely and plentifully prove ) but onely by and for the righteousnesse and merits of Christ apprehended by Faith. A TREATISE OF IVSTIFICATION . THE SECOND BOOKE : That Justification and Sanctification are not to bee confounded . CAP. I. Setting downe the heads of the Controversies : the first whereof is , that Iustification and Sanctification are not to be confounded . The first proofe , because the hebrew word , which signifieth to justifie , doth never signifie to make righteous by infusion of righteousnesse . § . I. HAving thus briefely set downe the true Doctrine of Iustification according to the Word of God : we are now to confute the erroneous doctrine of of the Papists . There are six maine and capitall errours , which the Papists most obstinately hold and maintaine concerning justification ; and consequently so many principall heads of controversie betweene us , whereunto divers other particular questions are to be reduced . The first concerning the name ; whether justification and sanctification are to bee confounded . The second concerning the moving cause , which is the justifying and saving Grace of God , which they call gratia gratum faciens . The third concerning the matter of justification . The fourth concerning the forme . The fifth concerning the instrumentall cause , which is Faith. The sixth concerning the fruits of faith and consequents of justification , which are good workes ; concerning which are two maine questions . First , whether they doe justifie a man before God. Secondly , whether they doe merit Eternall Life . § II. The first capitall errour of the Papists is , that they confound justification and sanctification , and by confounding of them , and of two benefits making but one , they utterly abolish , as shall be shewed , the benefit of justification ; which notwithstanding is the principall benefit , which we have by Christ in this life , by which wee are freed from hell , and entituled to the Kingdome of Heaven . And this they doe in two respects : for first , they hold , that to justifie in this question signifieth to make righteous by righteousnesse inherent , or by infusion of righteousnesse , that is , to sanctifie . Secondly , they make remission of sinne , not to be the pardoning and forgiving of sinne , but the utter deletion or expulsion of sinne by infusion of righteousnèsse . Thus they make justification wholly to consist in the parts of sanctification . For whereas Sanctification is partly privative , which is the taking away of sinne , which we , according to the Scriptures call mortification ; and partly positive , which we call vivification ; and is partly inward or habituall , consisting in the habits of Grace infused , and partly actuall which is our new obedience , and practice of good workes : all these , and onely these they make to concurre to justification : which with them is partly privative , which they call remission of sinne , whereby they understand the utter deletion or extinction of sinne , wrought by infusion of perfect righteousnesse , which is an higher degree of mortification , than we can attaine unto in this life : and partly positive , and that either habituall , which they call their first justification , wherein a man of a sinner is made righteous by infusion of the habits of Grace , which is indeed regeneration : and partly actuall , which they call their second justification , wherein a righteous man is made more just by the practice of good works , whereby they merit not onely the increase of righteousnesse , but also the Crowne of Eternall Life . § III. Of this first controversie therefore are two questions : First , whether to justifie doth signifie to make righteous by infusion of righteousnesse , which is to sanctifie . Secondly , whether remission of sinne be the utter deletion and abolition of sinne by infusion of righteousnesse . In both the Papists hold the affirmative . The former , which is a most pernicious errour , they ground upon the like notation of the Latine words to justifie and to sanctifie . That as to sanctifie is to make holy by holinesse inherent ; so to justifie is to make just by infusion of righteousnesse . But though the notation of the Latine words were to be respected ; yet no more could be inforced from thence , but that to justifie is to make just . And that is all , which a Bellarmine goeth about to prove . Now God maketh men just two wayes : by imputation , as he justifieth : by infusion , as he sanctifieth them . For if a man may bee made just , not only inwardly by obtaining righteousnesse , but also outwardly by declaration , as b Bellarmine himselfe saith ; then much more by imputation : even as we were made sinners by Adams actuall transgression , and as Christ was made sinne , that is , a sinner for us . For even as by Adams disobedience wee were made sinners and guilty of damnation , his transgression being imputed to us : so c are wee made just by the obedience of Christ imputed to us . And as Christ , who knew no sinne , was made a sinner by imputation of our sinnes to him ; so d we are made the righteousnesse of God in him , that is , righteous in him by the imputation of his righteousnesse , who is God unto us . But indeed the force of the Latine words is to be respected no further , than as they are the true translation of the Hebrew word in the Old Testament , and of the Greeke in the New. § . IV. The Hebrew root Tsadaq , from whence those verbs do spring , which signifie to justifie , is by the Septuagint translated , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be just , blamelesse or pure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be just , as Iob 9. 2. 15. 20. 10. 15. 15. 14. 25. 4. 33. 12. 34. 5. 35. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be blamelesse , as Iob 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pure , as Iob 4. 17. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense , to be just , as being a translation not of a passive , but of a Neuter , as Gen. 38. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thamar is more just than I. So Psal. 19. 10. j●…dicia Dei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 51. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and so Rom. 3. 4. Psal. 143. 2. Esai . 43. 9. cum 41. 26. Ezek. 16. 52. In Ecclus. 18. 1. Deus solus justificabitur , the Greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be reputed just , as Iob 11. 2. 13. 18. 40. 3. Sometimes to be justified and absolved from sinne , to bee pronounced and accepted as righteous , as Esai . 43. ●…6 . Let us plead together , declare thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first thine iniquities , that thou maist bee justified , Esai . 45. 25. in the Lord all the seed of Israel shall be justified . The passive is onely once used Dan. 8. 14. where it is said that the sanctuary after 2300. dayes shall bee justified , that is expiated or purged . In the second conjugation it signifieth to justifie , but not as the word is used in the doctrine of justification : but as it signifieth either to arrogate righteousnesse to a mans selfe , as Iob 32. 2. or to attribute or ascribe it to others , as Iob●…3 ●…3 . 32. or to shew himselfe or others righteous , as Ier. 3. 11. Ezek. 16. 51 , 52. In the third conjugation it signifieth to justifie in that sense that the question of justification : And it is verbum forense , a judiciall word used in Courts of judgement , which usually is opposed to condemning . And it signifieth to absolve and to acquit from guilt , and accepting a man as righteous , to pronounce him just , or to give sentence with him . Deut. 25. 1. If there be a controversie betweene men , and they come unto judgement that the Iudges may judge them , then they shall justifie the righteous , and condemne the wicked . Prov. 17. 15. Hee that justifieth the wicked , and he that condemneth the just , even they both are abomination to the Lord : and so the word is used , 2 Sam. 15. 4. Psal. 82. 3. Iob 27. 5. Esai . 5. 23. § . V. From the Courts of men and from humane Iudges this word is translated to spirituall judgements , and is attributed to God the Iudge to Christ our Mediatour , and Advocate ; to Preachers , as they are the Embassadours of God in Christ his stead . God is said to justifie , when he absolveth a man from sin or guilt , and pronounceth him just , Exod. 23. 7. I will not justifie a wicked man , I will not absolve or acquit him , or hold him guiltlesse . 1 King. 8. 32. and 2 Chron. 6. 23. Salomon desireth the Lord that he would judge his servants , condemning the wicked to b●…ing his way upon his head , and justifying the righteous , to give him according to his righteousnesse . Esai . 50. 8. Christ for the comfort of his members argueth , as the Apostle doth to the like purpose , Rom. 8. he is neere that justifieth me , who will contend with me — who is mine adversary — who shall condemne mee ? Christ our Saviour is also said to justifie , both as our Mediator and surety paying our debt , Esai . 53. 11. ( my righteous servant agni●…one sui , that is , by faith in him shall justifie many , and he shall beare their iniquities ) and also as our intercessour and advocate , to plead for us sinners appealing from the tribunall of justice to the throne of grace , 1 Iohn . 2. 2. Rom. 8. 34. Preachers also are said to justifie , Dan. 12. 3. both as they are the instruments of the holy Ghost to beget faith in the soules of the Elect , by which they are justified in the Court of heaven : and also as they are Embassadours and Ministers of God to pronounce remission of sinnes to them that beleeve and repent , and so to justifie them in the court of their owne Conscience . There remaineth the fourth Conjugation importing a reciprocall signification , in which the word is once only used , Gen. 44. 16. how shall we justifie our selves ? § . VI. These are all the places wherein I fi●…de this word to bee used in the old Testament . By all which it doth evidently appeare that the Hebrew word , which signifieth to justifie , doth never signifie to make righteous by infusion of righteousnesse , or by righteousnesse inherent : the which will more clearely appeare by the countrary ; for as to condemne is to make wicked ; so to justifie , is to make just . The word Rashah signifieth to be wicked , as Tsadaq doth signifie to be just , so Hirshiah , which signifieth to make wicked , is to condemne , as Hitsdiq , which signifieth to make just , is to justifie . As therefore they , who are condemned , are said to be made wicked , or unjust , namely by sentence : so they , who are justified , are said to be made just , viz. by sentence . But he that condemneth the wicked , whether it be God or man , though he be said , according to the force of the word , to make him wicked ; yet doth not make him wicked formally , or by infusion of wickednesse inherent . Therefore , he that justifieth a man , whether he be God or man , though he be said , according to the Etymologie of the word , to make him just : yet quatenus justificat , he doth not make him just , as hee justifieth him , by righteousnesse inherent . No more than hee that condemneth the just doth make him formally wicked ; nor hee that justifieth the wicked doth make him formally just ; which if a man should doe , it would be no abomination to God , as by he sentence of e Salomon to justifie the wicked is , but the contrary , Iam. 5. 19 , 20. Da●… . 12. 3 § . VII . And not unlike hereunto is the phrase of cleansing or polluting , that is , making cleane or uncleane , attributed to the priest in the f Law when hee was to judge of the Leprosie either in persons or things ; which he was said to make cleane or uncleane , when he did but judge or pronounce them so to be . And further , this is to be noted , as a thing usuall in the Hebrew tongue , that the third Conjugation doth seeme to make that quality or thing , which is implied in the signification of the first Conjugation , not alwayes really and formally , but many times in word onely , or judgement , sentence , or conceit . Thus Gadal signifieth to be great , Higdil to make great or to magnifie , which is in words to extoll , in which sense we are said to magnifie g God , &c. So Aman signifieth to be true , Heemin to make true , that is , to beleeve , as contrariwise not to beleeve a man is to make him a liar h , and yet a man may beleeve i a lye , which he cannot make true . Thus Rashah signifieth to be wicked , Hirshuah to make wicked by sentence ; and so Tsadaq signifieth to be just , and Hitsdiq to make just , namely by sentence . And such is the ordinary use of divers Latine and English words of the like composition , as to glorifie , magnifie , vilifie , nullifie ( as Herod k did Christ ) and so to justifie : for as we are said to justifie l God , when wee ascribe righteousnesse unto him , to justifie other men , to justifie our selves : So God is said to justifie men , when he ascribeth or imputeth m righteousnesse unto them . CAP. II. The use of the Greeke Words signifying to justifie , or justification , never importing inherent justice . § . I. THE Greeke words , which signifie to justifie and to be justified , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from whence are derived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth justification , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes also signifieth justification . And of these I am now to speake . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not in use among the authors of the Greeke tongue , in the sense of justifying or making just . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifieth two things ; to punish ( as being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifieth punishment ) and to thinke right or meet : sometimes , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie to condemne , in the contrary sense to the sacred use of the words : sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely to thinke , to judge or suppose , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime to bee righted in judgement . From prophane authors therefore wee are not to setch the true meaning of the words , but from the Septuagints , who translating the Hebrew Text of the old Testament , doe render the Hebrew words , which I spake of , importing justification , by these Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And from them not only the sonne of Sirach , and other Ecclesiasticall authors writing in Greeke , but also the holy Apostles and Evangelists have received the same . And therefore these words are no otherwise to be understood , than as the translations of the said Hebrew words , signifying no other thing , than what the Hebrew words import : which ( as I have shewed ) doe never signifie to make or to be made righteous by inherent righteousnesse . § . II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Apostle and by the Evangelist Luke , sometimes as the translation of Tsiddiq in Piel , as Luk. 7. 29. the people and Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justified God. The Lawyer , Luk. 10. 29. willing to justifie himselfe . The Pharisies , Luk. 16. 15. justified themselves before men . And so is the word used sometimes by the sonne of Sirach , as Ecclus. 10. 29. who will justifie him that sinneth against his owne soule ? Cap. 13. 26. alias 22. A rich man speaketh things not to be spoken , and yet men justifie him . Sometimes the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the translation of Hitsdiq , as alwaies he doth in the question of justification , and alwayes as the action of God : as Rom. 3. 26. who justifieth him that beleeveth in Iesus ; how ? vers . 24. gratis , without any cause or desert of justification in the party , without workes , that is , without respect of any righteousnesse inherent in him , or performed by him , vers . 28. who justifieth the Circumcision and uncircumcision , that is , both Iewes and Gentiles , not of workes or by inherent justice , but by and through faith , vers . 30. who justifieth the ungodly , that is , the beleeving sinner , that worketh not , Rom. 4. 5. and therefore not by inherent righteousnesse : how then ? by imputing righteousnesse without workes , vers . 6. who Rom. 8. 30. whom he calleth he justifieth , namely by faith , and whom he justifieth hee also glorifieth , using the word in the same sense , vers . 33. who can lay any thing to the charge of Gods elect ? it is God that justifieth , who shall condemne ? where most manifestly the word is used as a judiciall word , opposed to accusing and condemning . Neither can any colour of reason be alleaged why the word in these places should signifie contrary to the perpetuall use both of it selfe , and of the H●…brew word , whereof it is a translation , to make righteous by righteousnesse inherent . § . III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes as the translation not of the passive verbe , but as of the Neuter in Cal , as I have shewed before out of the Greeke translation of the 〈◊〉 . So Ecclus. 7. 5. bee not just before God , not wise before the king ; or as it is usually translated , doe not justifie thy selfe before God. So also in the new Testament . Rom. 3. 4. cited out of Psalm . 51. 6. where the Hebrew word is not a passive , but a neuter . And so Apoc. 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that is just , be just still . As the translation of the passive it is often used . But as it never signifieth to be made just by inherent justice ( as I will shew , when I come to answere the objections of the Papists : ) so it alwayes signifieth , either to be declared or pronounced just , or to bee absolved and made jus●… by imputation . In the former sense , wisedome is said to bee justified of her Children : a Luk. 7. 37. who , vers . 29. justified God. Christ , who is God , was manifested in the flesh , justified in the Spirit , 1 Tim. 3. 16. Thus by our words we shall bee justi●…ed , not made just formally or by inherent righteousnesse , but in the sense opposed to condemnation . For as by thy words thou shalt bee justified , so by thy words thou shalt be condemned , Matth. 12. 37. Thus not the hearers alone , but the doers of the Law shall bee justified , that is , pronounced just , Rom. 2. 13. and in this sense the faithfull are justified by workes , that is , declared , approved , and knowne to bee just . Iames 2. 21 , 23. 24 , 25. cum Genes . 22. 12. ●…n the latter sense , Ecclesiast . 1. 28. alias 22. the famous man , Chap. 31. 5. The lover of Gold , Chap. 23. 14. alias 11. The rash swearer shall not bee justified , that is , as it is in the Commination of the third Commandement , shall not bee held guitlesse ; but most plainely , Chap. 26. the last verse , the huckster shall not bee justified from sinne , that is , not absolved from sinne nor accepted as righteous . So Act. 13. 38 , 39. where most plainely , to be ●…ustified from sinne , doth signifie to be absolved or freed from the guilt of sinne , and is used promiscuously with remission of sinne . And this sense o●… freedome from the guilt , is ●…ometimes extended to signifie a totall freedome , as Rom. 6. 7. He that is dead is justified ( that i●… , as Chrysostome and O●…umenius expound it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed ) from sinne . As these places are plainely repugnant to the Popish sense : so none of the rest , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , doth favour it . For either they import remission of sinnes , and acceptation as righteo●…s , as Luk. 18. 14. The Publican who had humbled himselfe and craved pardon , went home justified , that is , obtained pardon , and was accepted as righteous , rather than the Pharisee , who had justified himselfe : or distinguish betweene justification and sanctification , as 1 Cor. 6. 11. or exclude justification by inherent righteousnesse , as Rom. 3. 20. Rom. 4. 2. 1 Cor. 4. 4. Gal. 5. 4. Or imply imputation , as where we are said to be justified either by his blood , as Rom. 5. 9. Or by faith , as Rom. 5. 1. Gal. 3. 24. Or by grace , as Ti●… . 3. 7 Or both exclude the one and imply the other , as Rom. 3. 24. 28. Gal. 2. 16 , 17. 3. 11. § IV. There remaine these two words , which I mentioned before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used onely in two plac●…s , Rom. 4. 25. & 5. 18. In the former it is said , that Christ was delivered ( to death ) for our sinnes , and was raised againe for our justific●…tion , to whom , as it is in the precedent verse , righteousnesse shall bee imputed , if wee beleeve on him that raised up Iesus our Lord from the dead : for as our Saviour by his death , and obedience unt●…ll death merited for us remission of sinnes , and the right to eternall life ; so by the acts of Christ restored to life , as namely by his resurrection , his merits are effectually applied and imputed to our justification . For if Christ had not risen againe , wee had beene still in our sinnes , 1 Cor. 15. 17. In the latter place , justification is in direct termes opposed to condemnation . For as by the offence or transgression of one , viz. the first Adam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt ( which is to be supplied out of the sixteenth verse ) came upon all men , the offspring of the first Adam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto condemnation : so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one , whereby hee fulfilled the Law , viz. the second Adam , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or free gift opposite to the guilt of damnation , which is our title and right to the kingdome of heaven , commeth to all men ( that belong to the second Adam ) unto justification of life . § V. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is divers●…y used , both in the c plurall number , and in the singular . In the plurall , it hath three significations ; for first , it signifieth Iura , the Lawes or Commandements of God , either in generall and indefinitely , as namely where no other word of the like signi●…cation is joyned with it , as Psalm . 119. 8 , 12. Rom. 2. 26. Or more particularly the precepts of the ceremoniall Law. And this sense is most usuall , when it is joyned with words signifying other lawes d or precepts . For the whole Law , which is called mishmereth e Iehovah , the observation of the Lord , that is , all that the Lord requireth to bee observed , is often distinguished into three parts : f Mitsvoth , whi●…h the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Commandements of the morall Law : Mishpatim , which they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the precepts of the judiciall Law : Chuqqim , which they translate sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the statutes and ordinances of the Ceremoniall Law. Insomuch that the vulgar Latine for Chuqqim , rendreth many times , even where the 72. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ceremonias , as Gen. 26. 5. Deut. 4. 8 , 14 , 45. 5. 1 , 31. 6. 1. 17. 8. 11. 10. 13. 11. 1. &c. The Apostle Rom. 9. 4. calleth the Morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Iudiciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ceremoniall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly the precepts of the Ceremoniall Law are called Heb. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The ordinances of divine service , and because they were but externall observations , vers . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , carnall ordinances . Secondly , it signifieth the judgements of God , Apoc. 15. 4. which by the vulgar Latine and others is translated Iudicia . And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth the just workes of God which are the acts of his justice , so in the last place some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Apoc. 19. 8. to bee the just workes of the Saints ; and as the author of the Homilies in Saint Augustine , justa facta , or justè facta ; as the Greeke writers sometimes use the word ; which the Papists will needs translate justifications , meaning thereby just workes , and hoping thereby to prove that men are justified by them : which we deny not in that sense wherein Saint Iames saith we are justified , that is , declared , and knowne to bee just by them . But if justifications bee the true translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that place , then we are thereby to understand the merits of Christ , by which the Saints are justified ; which are more fitly resembled by a garment , than either inherent righteousnesse or righteous workes . And is indeed called Matth. 22. 11 , 12. the wedding garment , which garment is put on by a true faith , by which the faithfull , as they are exhorted , Rom. 13. 14. put on Christ. Whereof Baptisme is a seale , Gal. 5. 27. And this is that white garment , which is to bee had from Christ to cover our nakednesse , Apoc. 3. 18. Sometimes indeed the white robes doe signifie the glorious and happy estate promised to the faithfull , as Apoc. 3. 4. 6. 11. 7. 9. which is purchased by the merits of Christ , for which cause their robes are said to bee made white in the blood of the Lambe . But here the holy Ghost expoundeth the fine linnen , wherewith the Saints are arrayed , to bee the justifications of the Saints ; which , as I said , are the merits and obedience of Christ put on by a true faith : which being without us , as garments use to be , and yet being applyed unto us and put on by faith , doe cover our nakednesse , and therefore are more fitly resembled by fine linnen pure and shining , than our owne righteousnesse ; which neither is without us , as a garment , nor yet pure , but Christs righteousnesse imputed is both as a garment pure and perfect in it selfe , and shineth forth by the light of good works , Mat. 5. 16. § . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a verball derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be just , in which sense the precepts of God are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalm . 19. 10. or as it signifieth to be justified . In the former sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which is just , either as the Law of God prescribing righteousnesse , ( so the Law of nature written in the hearts of men is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1. 32. ) or as the whole righteousnesse which in the Law is prescribed , and so it is used , Rom. 5. 18. For as by the transgression of one , ( viz. the first Adam ) whereby the whole Law was violated , guilt came upon all men ( that were in him ) unto condemnation : so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one , the second Adam , whereby he fulfilled the whole Law , the free gift , which is our right and title to heaven came upon all men ( who are in him ) unto justification of life , and Rom. 8. 4. God sent his Sonne ( the Law being impossible to be fulfilled by us ) in the likenesse of sinfull flesh , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that the Law requireth to justification , might in our nature bee performed and fulfilled . In the latter sense it is once onely used , viz. Rom. 5. 16. in the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , justification , vers . 18. both of them being opposed to condemnation . If therefore the words which the holy Ghost doth use to expresse the benefit of justification , doe never signifie justification by inherent righteousnesse , but the contrary , as hath beene ●…hewed : then that justification , which the Papists teach , is not that which is taught in the holy Scriptures , but contrary to it . § . VII . And the same is proved by these two reasons : first , because the Apostles , when they expresse the benefit of justification in other termes , they doe signifie the same , not by such words as import infusion of righteousnesse ; but by such , as plainely signifie , either absolution from sinne , which is the not imputing of sinne , or imputation of righteousnesse , Rom. 4. these phrases are used to signifie one and the same thing : to justifie , to impute righteousnesse without works vers . 6. to remit sin , to cover sins , vers . 7. not ●…o impute sin , vers . 8. to be justified and to be blessed ; and to be blessed is to have their sins remitted or covered , vers . 6. Rom. 5. 9 , 10. to bee justified by the blood of Christ , and to be reconciled unto God by his death all one , 2 Cor. 5. 19. to reconcile us unto himselfe , not imputing our offences unto us , and vers . 21. to make us the righteousnesse of God in Christ , as he was made sinne for us , Act. 26. 18. that by faith we may have remission of sinnes , and inheritance , that is , that we may bee heires of the heavenly inheritance among them that are sanctified , Ioh. 3. 18. He that beleeveth in Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not condemned , that is , as Paul speaketh Act. 13. 39. is justified : but hee that beleeveth not him is condemned already . That , which Paul affirmeth Rom. 3. 21 , 22. now without the Law is manifested the righteousnesse of God , being witnessed by the Law and the Prophets , even the righteousnesse of God , which is by the faith of Iesus Christ unto all and upon all that belee●…e ; Saint Peter more plainely expresseth , Act. 10. 43. unto him all the Prophets beare witnesse , that every one , which beleeveth in him , receiveth remission of sinnes through his name . § . VIII . Because the whole processe of the justification of a sinner is judiciall , Rom. 8. 33 34. , For the sinner summoning himselfe before the judgement seat of God , as every one must doe that would bee justified ; his owne conscience , being rightly informed by the paedagogie of the Law , accuseth him , the devill pleadeth against him , the Law convicteth him , and maketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , g subject to the sentence of condemnation , if God should judge him according to his Law. But the sinner being instructed in the Gospell , and the holy Ghost having opened h his heart to beleeve , appealeth from the sentence of the Law to the promise of the Gospell , and from the tribunall of justice to the throne of Grace , humbly intreating the Lord for Christs sake to pardon his sinnes , and to accept of the merits and obedience of Christ , as a full satisfaction for them . Our Saviour sitting at the right hand of his Father maketh intercession i , and as an advocate pleadeth for him that forasmuch as he himselfe hath paid the debt , and satisfied Gods justice for the beleeving sinner ; therefore the Lord , not onely in mercy , but also in justice is to remit his sinne , and to accept of him in Christ. The Lord , as a gracious and righteous judge imputing to the beleever the merits and righteousnesse of Christ , absolveth him from his sinnes , and accepteth of him as righteous in Christ , that is to say , justifieth him . The beleeving sinner being thus justified in the Court of heaven , is not at the first justified in the Court of his owne conscience , that is to say , is not yet perswaded and assured of his justification ; untill the holy Ghost , by the ministery of the Gospell pronouncing remission of sinnes and justification to every one that beleeveth , teacheth him to apply the promises of the Gospell unto himselfe , which he sealeth unto him by the Sacraments . The beleever being thus perswaded , and in some measure assured of his justification , giveth diligence by practising the duties of repentance and sanctification , to confirme and increase that assurance more and more unto the end of his life , labouring by all good meanes to make sure his election , his vocation and his justification : and so proceedeth from faith to faith . The beleever having thus beene justified in this life , both in the court of heaven , and in the court of his owne conscience ; after this life , namely at the day of judgement , when our Saviour will judge of mens faiths according to the evidence of their works , shall be justified , that is , pronounced happy and blessed . These three degrees of Gods most gracious proceeding with the faithfull , I have set downe , not that there are so many degrees of justification , so properly called . For the first degree onely is that justification , whereof wee treat , which admitteth no degrees . The other are degrees of the declaration thereof ; the former , privately to the conscience of the faithfull ; the other , publikely to the whole world . CAP. III. The allegations of the Papists concerning the word justification : the two first significations thereof assigned by Bellarmine . § . I. HAving thus explained the true sense and meaning of these words , which in the holy Scriptures are used to signifie justification : let us now examine the allegations of the Papists concerning the same . Bellarmine therefore saith a that the word justification ( meaning the Latine word ) is used foure wayes in the holy Scriptures , meaning the vulgar Latine edition , when as indeed neither the Latine edition it selfe , nor the Latine word is in this question further to bee respected , than as it is a true translation of the Hebrew in the Old Testament , and of the Greeke in the New. First , saith he , it is taken for the Law which teacheth righteousnesse , and so is used , Psal. 119. 8. I will keepe thy justifications : and vers . 12. teach me thy justifications , &c. This Bellarmine barely expoundeth , without any further enforcing : but Gregory Martin b , and our Rhemists c urge it as a principall argument : that the precepts of the Law are therefore called justifications , because the observation of them doth justifie us , and therefore exclaime against us , that in our translations , wee , in stead of justifications , doe read statutes or ordinances . As though in translating the holy Scriptures we did professe to translate the Latine edition , and not the Original Text. Now the word , which in the old Testament is by the vulgar Latine interpreted justificationes , and by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Chuqqim ▪ which when it is used alone , signifieth undefinitely any of the precepts , statutes or commandements of God : but being used with other words of the like signification , from which it is distinguish'd , signifieth the statutes and ordinances of the Ceremoniall Law : insomuch that the vulgar Latine in many places , even where the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendreth Ceremonias , a as I shewed before d ; which though the Latines sometimes call justificationes , yet by the confession of the Papists themselves do not justifie . And the like is to be said of Luk. 1. 6. where Zachary and Elizabeth are said to have walked in all the Commandements and justifications of the Lord : where the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the translation of Chuqqim , and signifieth the statutes of the ceremoniall Law , as being distinguished from the Commandements of the morall Law ; but of the Greeke word I have spoken sufficiently before , Chap. 2. § . 5. If therefore the force of the Latine word justificationes bee urged , I answer , that the observation of the morall Law can justifie no man that is a sinner , and much lesse the observation of the ceremoniall . And the conclusion , which they inferre from the force of the word , that the precepts of the Law are called justifications , because by the observation of them men are justified , is directly contrary to that of the e Apostle , that by the workes of the Law no man living is , or can be justified . § II. But if they bee justifications , whose are they ? For so they argue : If good workes , say they , bee the justifications of the Saints , then they justifie the Saints . So may I say , if the precepts of the Law be the justifications of the Lord , then belike they justifie him , but neither are fitly called justifications ; ( though the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may not unfitly be given both to the Law of God , as the rule of justice , and to the judgements of God , as the acts of justice , and to the good deeds of the Saints as workes of justice ; and also to the merits of Christ , f which notwithstanding doe not justifie him , but us ) unlesse they meane , that as by good workes the faithfull , so by righteous commandements and just judgements God is declared and manifested to bee just . And farther , the law of Nature knowne to the Gentiles , is called g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notwithstanding doth not justifie either him or them , and is by the Latine interpreter unfitly translated , the justice of God. And moreover Bellarmine himselfe , as we have heard , noteth that the Law is called justification , because it teacheth righteousnesse , and yet not that righteousnesse by which we are justified ; for that without the Law h is manifested in the Gospell , being witnessed by the Law and the Prophets ; even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve . But to conclude ; Bellarmine had no reason to make this the first signification of the word in the Scriptures , for the Hebrew word , which the vulgar Latine translateth sometimes iustificationes , and sometimes ceremonias in the same sense , doth signifie no such matter : and the Greeke , which twice * at the most in the Scriptures signifieth justification , doth usually signifie the Law of God , and his statutes and ordinances , but more especially those of the ceremoniall Law , which if they be any where called justifications , it is to bee imputed to the corrupt translation ; and not to the originall truth . § III. So much of the first signification . The two next , whereof there is no example in the Scriptures , hee hath coined to fit their new-found distinction of justification it selfe , which they distinguish into the first and the second . The first , when a man of a sinner , is made just by infusion of habituall righteousnesse . The second , when a just man is made more just by practise of good workes . Accordingly justification , saith Bellarmine , in the second place signifieth acquisition of righteousnesse , viz. inherent , which is their first justification ; and in the third place incrementum justitiae , the encrease of justice , which is their second justification : which distinction , if it were applied to sanctification , were not to be rejected . For that , which they call their first justification , is the first act of our sanctification , which the Scriptures call ●…eration : in which the holy Ghost doth ingenerate in the soule of the Elect the grace of faith , and with it , and by it , other sanctifying graces , wherein their justification , which is habituall , consisteth . And that which they call their second justification being actuall , is our new obedience , by which our sanctification is continued and encreased . But to justification it cannot truly be applyed ; for first , justification is an action of God , for it is God that doth justifie . Their second justification is their owne act , whereby they being just already make themselves more just . Secondly , justification , as hath been said , is an action of God without us , not implying a reall mutation in us , but relative , such as is wrought by the sentence of a Iudge , and is opposed to condemnation . Thirdly , because it is the righteousnesse of Christ by which wee are justified , which is a perfect righteousnesse , whereunto nothing can bee added . Therefore of justification it selfe there are no degrees , though of the assurance thereof there are degrees according to the measure of our faith . § IV. But let us see how Bellarmine proveth his second signification . To that purpose he alledgeth three testimonies of Scripture , which prove nothing else but that the Papists have no sound proofe for their erronious conceit . The first is taken out of 1 Cor. 6. 11. And such were you , but ye are washed , but ye are sanctified , but ye are justified . Where indeed the word is used , but in a sense distinguished from sanctification . The scope and intendment , the Apostle is to exhort the Corinthians , being now Christians , to abstaine from those sinnes whereunto they were addicted , whiles they lived in Gentilisme . Such you were then , saith the Apostle , but now since you gave your names to Christ , you were baptized into his Name , and in your Baptisme were washed from those sinnes , being sanctified from the corruption of them by the Spirit of God , and iustified from the guilt of them in the Name of Iesus Christ , that is , by faith in his Name . Thus therefore these three words are to bee distinguished . The washing of the soule , which is represented by the washing of the body , is the generall word whereby the purging of the soule from sinne is generally signified , Act. 22. 16. But as in sinne there are two things from which we had need to be purged , that is , the guilt of sinne , and the corruption thereof : so this ablution or washing of the soule hath two parts , ablution from the guilt of sinne , which is our justification ; ablution from the corruption of sinne , which is our sanctification . Both which are represented and sealed in the Sacrament of Baptisme , wherein , as the outward washing of the body doth represent the inward washing of the soule , both from the guilt and corruption of sinne : so the Element of water , whereby the body is washed or sprinckled , is a signe of the water and blood which issued out of Christs side , whereby the soule is washed ; that is to say , the blood of redemption , and the water of sanctification : for by the blood , that is , the merits of Christ , wee are freed from the guilt of sinne ; and by the water , that is , the Spirit of sanctification , wee are freed in some measure from the corruption . And both these , as I said , are signified in Baptisme . For wee are baptized into the remission of sinnes , Act. 2. 38. Mar. 1. 4. Our soules being washed with the blood of Christ , according to that in the Nicene Creed , I beleeve one Baptisme for the remission of sinnes : and wee are baptized unto the mortification of sinne , and rising unto holinesse of life , Rom. 6. 3 , 4. our soules being washed by the water of the holy Ghost . For wee are baptized into the death of Christ and similitude of his resurrection ; that as Christ dyed and rose againe , so wee that are baptized should dye unto sinne , and rise to newnesse of life : for which cause Baptisme also is called the Laver of regeneration , Tit. 3. 5. This then is the summe and effect of the Apostles exhortation : that seeing they having given their names unto Christ , had been baptized into his Name , and were therefore Sacramentally at the least washed , and consequently both in their owne profession and opinion of others , judging according to charity , sanctified from the corruption of sinne , and justified from the guilt of the same : therefore they should take heed , lest they should againe bee polluted with those sinnes from which they were sanctified ; or made guilty of those crimes , from which they were justified . § V. His second testimony is Rom. 8. 30. Whom he hath called , them hee hath justified . Answ. The Context doth shew , that the word in the 30. verse is used in the same sense as verse 33. For having shewed , that whom the Lord calleth , hee doth justifie , and whom he doth justifie , them also hee doth glorifie : from thence hee inferreth this consolation , who shall lay any thing to the charge of Gods elect ? It is God that justifieth , as was said , verse 30. who shall condemne , &c. Where justifying most plainely is used , as a judiciall word , signifying by sentence to justifie ( as Chrysostome and O●…cumenius on this place doe note ) as opposed to accusing and condemning , and cannot with any shew of reason be drawne to signifie contrary to the perpetuall use of the word , infusion of righteousnesse . But heere it may bee objected , that in this place , where the Apostle setteth downe the degrees of salvation , sanctification is either included in justification , or left our . Answ. It is left out : for the Apostle setting downe the chaine of the causes of salvation , in the degrees whereof every former being the cause of the latter , left out sanctification , as being no cause of salvation , but the way unto it , and the cognizance of them that are saved . And these degrees are so set downe , Act. 26. 18. where the end of the ministery is expressed : first , Vocation that men should bee called , and thereby brought to beleeve : secondly , Iustification , that by faith they may receive remission of sinnes : thirdly , Glorification , that by faith they may receive the inheritance among them that are sanctified : where sanctification is mentioned onely as the cognizance of them that are saved . Againe , sanctification is left out , because it is included , in respect of the beginning thereof , which is our conversion or regeneration , in vocation : and in respect of the consummation , in glorification : for as sanctification is gloria inchoata , so glorification is gratia consummata . § . VI. His third testimony is Rom. 4. 5. to him that beleeveth in him who justifieth the ungodly . Ans. he should have done well to have made up the sentence ; his faith is imputed for righteousnesse : which place is so farre srom favouring the Popish conceit , that it plainely confutes it : first , it is called the justification of the ungodly , that is , of one who is a sinner in himselfe : for he that is a sinner in himselfe by inherent sinne , and so remaineth , cannot be justified by righteousnesse inherent : secondly , because to him that beleeveth in Christ , faith , relatively understood , that is , the righteousnesse of Christ apprehended by faith , is imputed for righteousnesse : thirdly , because in this place justification is expressed by these termes , not imputing sinne , remitting or covering of sinne , imputing righteousnesse without workes , imputing faith for righteousnesse to him that worketh not , ( that is , that seeketh not to bee justified by his owne righteousnesse ) but beleeveth in him that justifieth a sinner . CAP. IIII. The third and fourth signification of the word justification assigned by Bellarmine . § . I. THirdly , saith Bellarmine , justification is taken for increase of justice : for even as he is said to be heated , not only who of cold is màde hot , but also who of hot is made hotter : even so he is said to be justified , who not onely of a sinner is made just , but also of just is made more just ▪ Ans. In this comparison of like there is a great unlikenesse : for calefaction implyeth a reall mutation and a positive change in the subject from cold to hot : but in justification the change is not reall , but relative , as before hath beene shewed . Bellarmine therefore must prove , that to justifie doth signifie to make righteous formally by righteousnesse inherent , before he can prove that it signifieth the increase of inherent justice . But if the former cannot be proved , much lesse the latter . But yet he bringeth three proofes , such as they be . § . II. The first Ecclus. 18. 21. Ne verearis usque ad mortem justificari , qu●…niam merces Domini manet in aeternum : feare not to be justified untill death for the reward of the Lord adideth for ever . Answ. To omit , that the booke is Apocryphall , which ought not to bee alleaged in controversies of faith : the testimonie it selfe is vilely depraved . The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , stay not untill death to be justified ; or as their own interlinear translation readeth it , ne expectes usque ad mortem justificari , wait not untill death to be justified : where it is evident , that he speaketh of justification in our first conversion , which he would not have differred untill the time of death , and not of the continuance or increase of it : for then the sentence would beare a contrary , and indeed an ungodly sense : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abide not or continue not to be justified , or to be just untill thy death . And the words , untill death , are not to be joyned with the last word justified , but with the first , stay not untill death . And their translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether as Bellarmine here readeth , ne verearis , or as some editions have ne vetéris , hath no affinity with the Originall . But our interpretation , as it agreeth with the words of the Text , so it is confirmed by the context . Vse Physike before thou bee sicke , before judgement prepare thy selfe , — humble thy selfe before thou bee sicke , and in the time of sinnes ( that is , whiles thou mai'st yet sinne ) shew thy conversion ; let nothing hinder thee to pay thy vowes in due season , and deferre not untill death to be justified , or to become just . § III. But this testimony Bellarmine urgeth againe in another place , shewing that the place is to bee understood of continuing and proceeding in justice , and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are as much as cease not . And this he would prove by that which goeth before , be not hindred to pray alwayes : where the wise man admonisheth us to increase our justice by continuall prayer : and also by that which immediately followeth , because the reward of the Lord endureth for ever : for reward agreeth not to the first justification of the wicked , but indulgence . Answ. This interpretation of Bellarmine may then be admitted , when it shal be proved : first , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cease : secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray : thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies : fourthly , that those words , but the reward of the Lord endureth for ever , are found in the Originall Text. But if Bellarmine knew , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth stay not , or waite not , and not cease not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to render the vow and not to pray ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due season and without delay , and not alwayes ; and that the clause concerning the reward of the Lord is not in the Greeke Text ; then can it not be denied , but that Bellarmine endevoured against his owne conscience to father his errour upon the Sonne of Sirach : howbeit the reason which he rendreth is Pharisaicall : For unto the first justification , saith he , of sinners , not reward , but indulgence agreeth , as though there were any reward of our righteousnesse , ( which alwayes in this life is impure and imperfect , Esai . 64. 6. ) but by indulgence . If thou Lord should'st marke what is amisse , O Lord , who shall stand ? but with thee there is mercy or indulgence , that thou maist be feared , Psal. 130. 3 , 4. To them that love God , and keepe his Commandements , the Lord sheweth mercy , Exod. 20.6 . To thee Lord mercie , for thou reward'st a man , ( meaning the godly man ) according to his works , Psalm . 62. 12. which plainely sheweth , that the reward of good workes is to be ascribed to Gods mercy and indulgence , and not to our defect : for it is great mercy that hee pardoneth the imperfection and iniquity of our good workes ; greater , that he accepteth of them in Christ ; but greatest , that hee graciously rewardeth them : and who knoweth not that eternall life it selfe , which is the reward that endureth for ever , is the free and undeserved gift of God , not rendred to our merits , but given of his free grace . § IV. His second testimony is , Iam. 2.24 . You see then that a man is justified by workes , and not by faith onely . Answ. Of this place wee are hereafter to treat more fully . Now we are onely to cleare the signification of the word , which in this place most evidently signifieth , not to bee justified before God or made just , but to bee approved or declared just . In which sense the Schoolemen themselves doe teach , that good workes doe justifie declarativè . But here it may be objected , that Saint Iames in this place speaketh of that justification whereunto faith concurreth with good workes , and good workes with faith . But to declare a man to bee justified , faith being an inward and hidden grace of the heart , hath no use or efficacy ; but it selfe is to be declared and manifested by workes , as it is verse 18. Answ. The Apostle doth not speake of justifying faith it selfe , but of the profession thereof , or of saith professed onely , as appeareth by the fourteenth verse , where the question is propounded ; What doth it profit , my brethren , if a man shall say hee hath faith , and have not workes , can that faith , which is in profession onely , save him ? Now to the justification of a man before men , and declaration of him to bee a man justified before God , two things are requisite ; the profession of the true faith , and a godly conversation answerable to that profession . For neither good workss declare a man to bee justified , if they bee not joyned with the profession of the true faith : neither doth the profession of faith justifie a man before men , if his faith cannot bee demonstrated by good workes . And in this sense it is said , that a man is justified , that is , knowne to bee just by workes , and not by faith onely . § V. His third testimony is , Apoc. 22.11 . Qui justus est justificetur adhuc , hee that is just let him bee justified still . Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place doth not signifie to bee justified , but to be just , as the word is often used not onely in the translation of the Septuagints , but also in the new Testament , as I have shewed before , as being the translation not of the passive , but of tsadaq the verbe neuter in Cal , which signifieth not to bee justified , but to bee just . And this exposition is confirmed , first , by the words going before ; He that doth wrong let him doe wrong still , hee that is filthy let him bee filthy still ; and so , hee that is just let him bee just still . Secondly , by the authority of the Complutensis editio , of the Kings Bible , of Andraeas Caesariensis , and of Arethas in Apoc. who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him worke righteousnesse ; of some Latine editions of the vulgar translation , which instead of justificetur , read justitiam faciat ; and lastly of Cyprian , who rendreth the place thus , justus adhuc justiora faciat . This place therefore doth not speake of the encrease of our justification before God which cannot bee encreased , and much lesse are wee exhorted unto it ( for as soone as a man is justified , hee standeth righteous before God in the most perfect righteousnesse of CHRIST , which admitteth no encrease ) but of perseverance in righteousnesse . Moreover , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still , doth not signifie encrease , but continuance . § VI. And these were Bellarmine his three first significations of the word justification , whereof not any one can bee proved out of the word of God. Fourthly , saith he , It is taken for the declaration of justice after a judiciall manner , in which sense hee ●…s said to be justified , who when he had beene by the accuser made guilty of some iniquity , is by the sentence of the Iudge declared iust and absolved . And to this purpose hee alleageth not onely Prov. 17. 15. hee that justifieth the wicked and condemneth the just , &c. And Esay 5. 23. But ( which are not so pertinent ) Luk. 7. 35. and Luk. 10. 29. Now , saith hee , of the foure acceptions of the word our adversaries teach this fourth to be most proper . As for the ●…econd , and the third which ariseth from the second , they say it is improper , and not to bee found in any approved Authors . But of this matter , saith hee , wee will discourse Libro 2. Cap. 3. whether wee will follow him . In the meane time let it bee observed , that the Papists who cannot approve their owne acceptions of the word by any one place of Scripture , doe neverthelesse acknowledge that use of the word which we doe maintaine . But whereas hee doth insinuate , that we doe therefore reject the second and third significations , because the word is not so used in approved Authors : I answer , if hee speake of the Latine word ( as hee doth ) that it is not used of the Authors of the Latine tongue at all ; and in the Latine edition of the Scriptures , and from thence in other Ecclesiasticall writers , it is used as the translation of the Hebrew and the Greeke , and must accordingly bee understood . And if of the Greeke , that it is not used indeed of the Authors of the Greeke tongue in the Popish sense . But that is not the reason why wee reject those senses , but because they are not to bee found in the holy Scriptures . CAP. V. Bellarmines discourse concerning the signification of the word justification , de Iustif. lib. 2. cap. 3. examined . § . I. BVT let us examine Bellarmines disputation concerning the signification of the word Lib. 2. Cap. 3. where alleaging 〈◊〉 . 5. 17 , 18 , 19. to prove justification by inherent righteousnesse , he affirmeth , that to be justified by Christ in that place , doth signifie to bee made just by obtaining righteousnesse 〈◊〉 . And this hee would prove by two reasons : first , out of those words j●…sti constistuentur multi , many shall be constituted or made just : From whence he argueth thus : To bee constituted just is to bee made just by inherent righteousnesse : To bee justified is to bee constituted just , Rom. 5. 19. Therefore to bee constituted just is to bee made just by righteousnesse inherent . Answ. Wee confesse , that whosoever is justified is constituted , yea , is made just : but the question is concerning the manner : whether by infusion of righteousnesse , or by imputation . The assumption therefore is granted by us . But the proposition is false , and hath no ground in the Scriptures . Yea , the contrary may bee proved out of the place alleaged ; where justification , or making righteous is opposed , not to the corruption of sinne , but to guilt and condemnation , vers . 16. and 18. And therefore he is said in this place to be justified , or constituted righteous , who being absolved and acquitted from the guilt of sinne , and from condemnation , is accepted as righteous unto life : for as in the former part of the 19. verse , many are said to be constituted sinners , that is , as the a Greeke interpreters doe expound it , and as appeareth by the former verses , guilty of sin , and obnoxious to condemnation by the disobedience of Ada●… , meaning that one offence of his which we cal his fal ; which cannot be otherwise understood but by imputation : so in the latter part , many are said to be constituted just , by the obedience of the second Adam , that is , absolved from the guilt of sinne and condemnation , and accepted as righteous in Christ , his obedience being communicated to them ; which cannot be by any other meanes , but by imputation . Neither can any reason be given why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee constituted just , should not be a judiciall word , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified . In all other places , this verbe , whether it bee used in the good sense or in the bad , signifieth no such thing , as Bellarmine inferreth upon it . For as in the bad it signifieth to convince or condemne , as Gal. 2. 18. Iam. 4. 4. so in the good , to approve or commend , as Rom. 5. 8. 2 Cor. 4. 2. 6. 4. 7. 11. And accordingly the meaning of this place may be this : as by the disobedience of the first Adam many were convicted and condemned as sinners , that is , guilty of sinne and damnation : so by the obedience of the second Adam many shall bee approved and accepted as righteous . His reason is from the antithesis of Adam to Christ : which as I shall hereafter c in his due place prove , maketh wholly against him : for if by the actuall disobedience of Adam imputed unto us wee were made sinners ; then by the obedience of Christ imputed unto us we are made righteous : but the former is true , therefore the latter . Of this antithesis I am hereafter to speake more at large : in the meane time this may suffice to maintaine and justifie our exposition of the word against Bellarmines cavils . § . II. But here Bellarmine frameth to himselfe a fourefold Objection of Calvin and Chemnitius , proving that to justifie is a judiciall word , signifying to absolve and to pronounce just . Their first reason is , because the Apostle opposeth justifying to condemning , as Rom. 5. 16. 18. 8. 33. Therefore as God is said to condemne , when he doth not acquit a man , but pronouncing him guilty deputeth him unto punishment : so on the contrary , he is said to justifie , when hee acquitteth and absolveth a man from guilt , and pronouncing him just accepteth of him in Christ as righteous unto eternall life . To this Bellarmine shapeth two answeres : first , That justification is rightly opposed to condemnation ; but is not therefore alwayes a judiciall word : for even condemnation it selfe sometimes is the act of a Iudge appointing him to punishment , who in judgement was found guilty : and sometimes it is the effect of a fault , which hath deserved punishment . And so Adam hath condemned us , and God condemneth : but Adam hath not condemned us by judging us after a judiciall manner , but by imprinting in us Originall sinne . After the same manner , saith hee , justification sometimes is the act of a Iudge , sometimes the effect of grace . And both wayes doth Christ justifie us : first , as the second Adam by deletion of sinne , and infusion of grace : secondly , in the day of judgment by declaring them just , whom before he had made just . Reply : Iustification in this question , and in the places alleaged , is considered as an action of God , and being referred to God , it signifieth , not to make just by infusion of righteousnesse ; but by sentence after the manner of a Iudge , to absolve from sinne and to pronounce and accept as righteous , as being opposed to condemning , which being referred to God , signifieth not to make sinfull , but by sentence after the manner of a Iudge to pronounce the offendour guilty , and to award him punishment . But what either justifying or condemning may signifie , being referred to other either persons or things , it is not materiall ; so that it be confessed , ( which cannot be denied ) that justifying , being ascribed to God , signifieth not to make righteous by infusion , no more than condemning , being attributed to God , signifieth to make wicked by infusion ; but both are to bee understood as the actions of a judge , who either pronouncing a man just absolveth him from guilt ; or pronouncing him guilty appointeth him to punishment . This therefore was an impertinent shift of a subtle sophister having nothing to say to the purpose , for whereas he applyeth his distinction of condemning and justifying to the first and second Adam , as pertinent to the places alleaged : I answer , first , that neither is considered , as the act of the first or second Adam , but as Bellarmine confesseth in his second answer , as the actions of God the Iudge : secondly , that although in some sense the first Adam may bee said to have condemned us , as the second Adam is truely said , Esai . 53. 11. to justifie us : yet both is to bee understood of the guilt of sinne , brought upon us by the one , and taken away by the other . For as the first Adam by his transgression may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have condemned us , because hee hath inwrapped us in the guilt of his sinne , and so made us guilty of death and obnoxious to the ●…entence of condemnation , that transgression of his being imputed us , being in him as the root : so the second Adam may truely be said to justifie us ( who are in him ) both as a surety in taking upon him our guilt , and paying our debt for us , Esai . 53. 11. and also as our intercessour and advocate pleading for us , that by imputation of his righteousnesse we may be absolved from our sinnes , and accepted as righteous in him . § . III. His second answer is , that although condemnation and justification some where signifie the action of the Iudge , as in the place cited , Rom. 5. 16. yet notwithstanding when God doth justifie a sinner by d●…claring him just , he doth also make him just , because the judgement of God is according to the truth . And therefore Christ , whether he justifieth us by his obedience , or by his judgement , he alwayes maketh just . And thus Augustine ( saith he ) understood this place . Reply : That God maketh just , whom he pronounceth just , we freely confesse : but the question still is of the manner , for in justification when he pronounceth a man just , he maketh him just , and that perfectly just , not by infusion of inherent righteousnesse , but by imputation of Christs righteousnesse . And whom hee justifieth , that is , maketh just by imputation of righteousnesse ; them hee also sanctifieth , that is , maketh just in some measure by infusion of grace . For to use Bellarmines owne words , when God doth justifie a sinner by declaring him righteous , it is plaine , that in himselfe hee is a sinner , who by God is declared to bee just : and therefore , that hee is not justified by inherent justice , for in himselfe he is a sinner , as wee all are . How then shall the judgement of God bee according to the truth , when hee declareth a sinner to bee just ? To a sinner beleeving in Christ , the righteousnesse of Christ apprehended by faith is imputed for righteousnesse , Rom. 4. 5. and this we shall hereafter shew to be an argument unanswerable . None , remaining sinners in themselves , can truely bee declared or pronounced just in respect of righteousnesse inherent . All mortall men , even the most righteous of them , meraine sinners in themselves , 1 Ioh. 1. 8. Ecclus 7. 20. Therefore No mortall man can truly be declared or pronounced just in respect of inherent righteousnesse , and consequently none are or can bee justified by righteousnesse inherent . § IIII. The testimony of Augustine is falsified . For disputing against the errour of the Pelagians , who imagined that originall sinne was not propagated from Adam , but that imitation onely maketh sinners by Adam : hee inferreth , that then by the same reason onely imitation maketh just by Christ. As though either Adam had done no more against us , or Christ for us , than that they had been prime examples and precedents , the one of sinne , the other of righteousnesse . But Augustine sheweth out of Rom. 5. that as those who are regenerated by the Spirit of Christ , obtaine remission of sinnes and inward grace : so those who come from Adam by naturall generation , are made guilty of his sinne unto condemnation , and also receive corruption from him by propagation , all which we teach . But that Augustine pleadeth not for justification by inherent justice , appeareth by the antithesis , which in that place hee maketh betwixt our condemnation by Adam , and our justification by Christ. First , that whereas to condemnation there concurres our owne voluntary transgression besides Adams sinne : yet to our justification there doth not concurre any righteoufnesse besides Christ. Secondly , ( which difference Saint Paul also noteth Rom. 5. 15 , 16 ) because in the carnall generation originall sinne onely is contracted ; but in the spirituall regeneration there is remission not onely of originall , but also of voluntary sinnes . § V. The second reason of Calvin and Chemnitius , which Bellarmine taketh upon him to confute , is this , because the Apostle writing of justification did , no doubt , imitate the Hebrew phrase , though he wrote in Greeke . But the Hebrew word signifying to justifie , hath the judiciall signification . The argument may thus be propounded . Such as is the signification of the Hebrew hitsdiq in the old Testament , the same is the signification of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the edition of the Septuagints , as being the translation thereof , and in the new Testament , which in this point retaineth the translation of the Septuagints : But the Hebrew hitsdiq is meerely a judiciall word , opposed to condemnation , as I have proved heretofore by induction of examples , as Deut. 25. 1. 1 King. 32. 8. Prov. 17. 15. Esai 5. 23. and never signifieth to make righteous by infusion , or to endue with righteousnesse inherent : Therefore the Greeke word also hath the same signification . To the assumption Bellarmine answereth , that the Hebrew word properly signifieth to make just , but because a man may bee made just , both inwardly by obtaining of justice , and outwardly by declaration ; hence it is , that the word admitteth these divers significations . Reply . In this answer we are to take his confession of the truth , both that we may be made just outwardly by declaration , and also that the Verbe sometimes doth signifie so much . In vaine therefore doe the Papists urge against us the signification of the Latine word justificare , as signifying justum facere . seeing by our exposition it signifieth justum facere also , not onely by declaration , as Bellarmine heere speaketh , but much more by imputation . But though he confesseth the signification of the Verbe urged by us : yet wee may not acknowledge the signification so much urged by the Papists : yea wee confidently deny , that the Hebrew hitsdiq doth any where in the Scriptures signifie to endùe with righteousnesse inherent . § VI. This therefore hee endevoureth to prove by induction of examples , and first out of Dan. 12. 3. Qui adjustitiam erudiunt multos , who instruct many to righteousnesse . The Hebrew word is matsdiqim , where the Prophet speaking of the great glory which shall bee of Teachers , who justifie many , the vulgar Latine ( which is the onely authentique Text among the Papists ) doth not translate the word making righteous by infusion , or enduing with righteousnesse inherent , which is the worke of God alone , and not of the Teacher ; but instructing unto righteousnesse , or as Bellarmine himselfe expoundeth , by teaching to bring men to righteousnesse ; which is done by bringing them to beleeve , and therefore this allegation proveth not the Popish signification of the word . Yea , but it disproveth , saith Bellarmine , the judiciall signification so much urged by you . For Teachers doe not justifie after the maner of ●…udges , ( howbeit the Popish Priests dot in their absolutions as themselves doe teach . ) Reply . But this is nothing but a cavill . For where wee say , that to justifie , in this doctrine of justification , is verbum forense , a word taken from Courts , having a judiciall signification , as namely to absolve from sinne , or to give sentence with a man after the maner of a Iudge : our meaning is , that this word being attributed to God , as it is God alone that justifieth , ( and so wee consider justification as an action of God ) it alwaies hath this judiciall signification , and never signifieth to endue with righteousnesse inherent . But wee doe not say , that it being attributed to any other , as it is to divers others both per●…ons and things , it is to bee expounded as the act of the Iudge ; though otherwise the justice implyed in the signification of the word , bee after the judiciall sense , not inherent , but imputative . Thus ( as I have said before ) Christ justifieth , not onely as hee is our Iudge , but also as our Surety paying our debt , and as our Advocate pleading for us . The holy Ghost justifieth , both as he is the Spirit of regeneration working in us the grace of faith ; and as the Spirit of adoption , by applying unto us the merits of Christ , assuring us of our justification and adoption . The Ministers of the Gospell justifie ( as they are also said to forgive sinnes , to beget men unto God , and to save them ) ministerially , as the Embassadours of Christ , whose office it is to reconcile men unto God , to preach and to pronounce remission of sinnes to them that beleeve , and also instrumentally , as the instruments of the holy Ghost , to worke in them the grace of faith , by which they are justified : for faith commeth by hearing Rom. 10. 14 , 17. and Preachers are said to bee Ministers by whom you beleeve , 1 Cor. 3. 5. Sacraments doe justifie as seales of that righteousnesse which is by faith , Rom. 4. 11. And as the Ministery of the Word and Sacraments doe justifie ut manus dantis , as the hand of God giving and applying Christ and his righteousnesse to the faithfull receiver : so faith is manus accipie●…tis , the hand of the beleever receiving Christ and his righteousnesse unto justification . § VII . But the second place is in his conceit more cleare , viz. Esai . 53. 11. where the Lord speaking by his Prophet concerning Christ , saith , My righteous servant shall by his knowledge justifie many , and he sh●…ll beare their sinnes , where the verbe is in Hiphil Iatsdiq , which signifieth shall make just : Chemnitius indeed , saith he , goeth about to wrest this place also to the judiciall signification : But in vaine , for there are foure words which are manifestly repugnant to his interpretation . But before wee speake of those foure words , let us heare what d Chemnitius saith , Whereas Andradius ( saith he ) wresteth that sentence of Esay to prove , that to justifie is to endue the minde with the quality of inherent justice , it is great impudencie for there is presently added an exposition , how that justification is to be understood , because he shall , saith Esay , beare their iniquities : where Chemnitius doth not so much as mention the judiciall signification of the word , justifying , after the manner of a Iudge , but rather signifieth , that Christ at his first comming , did not justifie the Elect after the manner of a Iudge , but as a surety in taking upon himselfe our debt and bearing our iniquities , and as a Redeemer paying our ransome , and so di charging us from our debt and from our bondage . Neither doth it follow , that it is not a judiciall word , because in that place it signifieth not to justifie as a Iudge , for besides the Iudge there are other parties also who doe justifie in a judiciall sense , as namely sureties and advocates . § . VIII . Now let us examine those foure words , all which serve to prove that Christ in that place is not said to justifie after the manner of a Iudge , which no man affirmeth , and therefore Bellarmine fighteth with his owne shadow . For we doubt not , but that Christ may be said to justifie divers wayes : first , by his doctrine , as our Prophet and Teacher ▪ in which sense Teachers are said to justifie , Dan. 12. 3. secondly , as our Priest , both by his satisfaction and sacrifice propitiatory , as Esai . 53. 11. for so he saith , and he shall beare their iniquities ; so Heb. 9. 26 , 28. and also by his intercession , as our Advocate , 1 Ioh. 2. 2. Rom. 8. 34. Heb. 9. 24. thirdly , by his sentence , as our king and judge at the last day , Matth. 25. 34. The first word is by his knowledge , that is , as he expoundeth it out of Hierome , by his doctrine . Answ. Wee deny not , but that Christ by his doctrine did justifie many , working in them the grace of faith , for even other Teachers , who are but his Ministers , doe also justifie others , as Daniel speaketh , not by infusion of righteousnesse , but as the instruments of the holy Ghost to beget faith in the hearers , or being , as Saint Paul speaketh , Ministers by whom they doe beleeve , and beleeving are justified in the judiciall sense . But Esay speaketh not of his doctrine , but of his knowledge , and that passively understood ; not , for that knowledge whereby he knoweth all things , but whereby hee is acknowledged to bee the Messias , that is to say , faith ; and so Pagnine , Vatablus , and Tremellius read , scientia sui , or agnitione sui , that is , by faith in him ( for so is faith often termed , as 2 Pet. 1. 2 , 3. and 1 Tim. 2. 4. &c. by which , as it is said in this place of Esay , hee doth justifie La rabbim , that is as Paul speaketh Rom. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude of the Elect , who beleeve in him : how ? by bearing their iniquiti●…s , that is , the punishment due for their sinnes , his sufferings being imputed to them : if therefore justifying by faith doe prove justification by works or by inherent righteousnesse , then this word proveth it . § . IX . The second word is ipse justus : by which word , saith he , is signified that Christ doth justifie not onely by teaching , but also by just working , and by imparting his righteousnesse unto us . Answ. Christ his obedience or just working is proper to his person , and inherent in him , and therefore that righteousnesse , which he performed in his owne person , being both active , and therefore transient , and proper to his person , and therefore without us , cannot be imparted to us otherwise than by imputation . To what purpose then doth he urge this word , seeing Christ is just in justifying us , as well by imputation , as by infusion ? Forsooth , to shew , that Christ by his obedience and sufferings doth not justifie after the manner of a Iudge : which no man affirmeth . But what is his reason ? because it is not required to justifying after a judiciall manner , that he , who justifieth others , should himselfe be just : as if he should say , it is not required that a Iudge should bee just : contrary to that Gen. 18. 25. But God doth justifie us after the judiciall manner , as a Iudge , through the redemption that is in Christ Iesus , and by forgivenesse of sinnes , and that to this end to shew forth his justice that hee might bee just ▪ and the justifier of him who beleeveth in Iesus , Rom. 3. 25 , 26. But this might better have beene objected against his owne exposition of the former word ; seeing he , who is not just himselfe , may by his doctrine justifie others . Notwithstanding , that which Bellarmine here áffirmeth concerning Christ , is most true : that it was necessary , that he who should justifie others by his obedience should bee just himselfe : howbeit he impertinently alleageth , Rom. 3. 26. which speaketh of God justifying us , not as a Mediator by his obedience , but as a Iudge by his sentence . But the true reason , why the Prophet useth this word , is in respect of the words following , to signifie that Iesus Christ the righteous was made a propitiation for our sinnes , 1 Ioh. 2. 2. and that Christ , who was just and knew no sinne , was made sinne for us , that wee might bee the righteousnesse of God in him , as the Apostle speaketh , 2 Cor. 5. 21. and Esai . 53. 5 , 6 , 6. § . X. The third word is my servant : which signifieth that Christ did serve his Father in the worke of justification , and consequently did justifie men , not by judging , but by ministring , as himselfe saith , Matth. 20. 28. and is therefore called the Minister of Circumcision ; that is , of the Iewes . The fourth word and he shall beare their iniquities : which signifieth the manner how Christ by ministring doth justifie ; that is , by bearing the burden of our sinnes upon his shoulders ; that is , by suffering the punishment due for our sinnes . Answ. The thing which hee indevoureth to prove , viz. that Christ , as he performed the office of Mediation in the dayes of his flesh , did not justifie us a●…ter the manner of a Iudge , is true . But his reasons are not sufficient . Not the former , for he might bee Gods Minister or servant , as all Kings or Iudges are , and yet our Iudge . Not the second ; for although he were our Priest to offer himselfe for us , and by his obedience and sufferings to justifie us ; yet is he also our King and our Iudge , who by his sentence will justifie us at the last day . But although Christ did not justifie us after the manner of a Iudge : yet it followeth not either that the word doth signifie infusion of justice , to which purpose Andradius alleaged this place , or that it is not a judiciall word . For it is a judicial word as it is attributed not only to Iudges , but also to sureties and advocates . Christ , as our Advocate , justifieth by pleading for us as asurety , by bearing the punishment judicially imposed upon us . And whereas Bellarmine would prove out of 1 Pet. 2. 24. that inherent righteousnesse is an effect of Christs satisfaction , or bearing our iniquities , he proveth nothing but what we teach , viz. that the fruits and end of our justification and redemption by Christ is our sanctification , Luk. 1. 74 , 75. Rom. 6. 22. Tit. 2. 14. And consequently that our sanctification or inherent righteousnesse , being the fruit and effect of our justification , cannot bee the cause thereof , no more than it is the cause of redemption . For By what righteousnesse wee are redeemed , by the same wee are justified : for redemption and justification in substance differ not , Rom. 4. 6. 7. 3. 24. 25. Col. 1. 14. Eph. 1. 7. By the righteousnesse of Christ wee are redeemed , which is out of us in him , and not by righteousnesse inherent . Therefore By that righteousnesse of Christ , which is out of us in him , wee are justified , and not by righteousnesse inherent . His third place is Apoc. 22. 11. which I have fully answered before : and is here impertinently recited to prove the signification of the Hebrew word , being not sufficient to cleare the Greeke . Seeing their owne best editions in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have shewed before . § . II. The third and fourth reason , which Bellarmine alleageth out of Calvin and Chemnitius , and answereth them together , are concerning the signification and composition of the Latine word justificare : which indeed are not used as arguments to prove the true signification of the word in this controversie , but as just exceptions against the arguments of the Papists , who rely too much upon the signification and composition of the Latine word : wherein they were justly reprooved by Chemnitius ; first , because the controversie being , what is the use and signification of the word in the Scriptures , it is not materiall , what the Latine word doth signifie in other authors ; but what is the signification of the Hebrew word in the Old Testament , and of the Greeke in the New , whereof the Latine is meerely a Translation . And therefore the Latine , if it be a right Translation , must in this controversie bee understood to signifie the selfe same thing with the Hebrew and the Greeke : the use and signification whereof in the Scriptures is judiciall , and is neuer used in the Popish sense : wherefore though the use of the word in other authors did favour the Popish conceipt , yet would it not disadvantage us : secondly , though the Latine words do signific to make just , ( which is all that can be enforced from the signification and composition thereof ) and be so expounded by Augustine , whom Bellarmine to that purpose alleageth , yet this maketh nothing against us . Not onely because Bellarmine hath confessed , men may be made just , either inwardly by obtaining of righteousnesse inherent , or outwardly after a judiciall manner ; but also because we freely professe that whom God doth justifie , he maketh righteous by imputation of Christs righteousnesse . It is true indeed , that some of our Divines deny the word to signifie making righteous : but their deniall is to be understood according to the meaning of the Papists , viz. by infusion : thirdly , the Latine word justificare , and so the English , as in the translation of the Scriptures it hath alwayes the judiciall signification , and never signifieth to endue with righteousnesse inherent , no more than the Hebrew and the Greeke whereof it is a translation : so oftentimes in the Fathers , and many times in the Popish writers , and alwayes almost in the common use of speech , it signifieth to cleare from guilt , to free from imputation of fault , to approve , to declare , or pronounce just . Or if at any time it be used in the sense of induing with righteousnesse inherent , it is contrary to the use of the Scriptures , which in the doctrine of justification is to be retained . § . XII . Yea , but the Fathers interpret justifying to be making righteous , whom to refuse in an ecclesiasticall question , and to appeale to the judgement of the Latine authors as Tully and Terence , is a great importunity , saith Bellarmine , especially seeing the Apostle hath taught , that to be justified , is to be constituted or made just , according to the composition of the word . Answ. That which is said of the Authors of the Latine tongue is a meere calumniation , for in them the word is not used at all . The interpretation of the Fathers , according to the doctrine of Saint Paul wee approve ; acknowledging , that whom God doth justifie , hee maketh them just , by imputation of Christs righteousnesse . Yea but , say they , the Fathers meane by inherent justice . Answ. Though some of the Latine Fathers , who were ignorant of the Hebrew , and not skilfull in the Greeke , sometimes under the terme of justification include the benefit also of sanctification , being led thereunto by the notation of the Latine word ; yet sometimes they exclude it ; as first , when they place justification in remission of sinnes , as many times they doe : secondly , when according to the Scriptures they oppose it to condemnation : thirdly , and especially , when with one consent they plainely teach , that we are justified by faith alone , as hereafter shall be shewed : which cannot be understood of justification by inherent righteousnesse . For it were very absurd to affirme ( which the Papists would faine father upon us ) that to justification by inherent righteousnesse nothing is required but faith only . Againe , Bellarmine objecteth , which in the ninth Chapter ( where he confesseth justification to be often taken in the Scriptures for declaration of righteousnesse ) he more plainely expresseth , although to justifie were every where taken for to pronounce just , yet that were no advantage to us . For a sinner cannot truely be pronounced just , unlesse he who pronounceth him just , doe withall make him just , which God onely can doe . And therefore hee alone is said to justifie a sinner , and by absolving him to make him truely just . Answere . Whom God pronounceth just , them hee maketh just : but still the question is of the manner : for to justifie by absolving , is to make righteous by the not imputing of sinne , and imputing of righteousnesse , and not by infusion of righteousnesse : for that is not to justifie , but to sanctifie . Howbeit wee freely confesse , that whom God justifieth , hee also sanctifieth , and that whosoever is in CHRIST IESVS , hee is a new Creature . But howsoever these graces doe alwayes concurre , insomuch that whosoever hath the one hath the other , and whosoever hath not both , hath neither : yet notwithstanding they must carefully bee distinguished . And that is it which hitherto I have endevoured to prove . CAP. VI. H●…w Iustification and Sanctification are to be distinguished . § . I. NOw let us consider how they are distinguished . And first the difference of them may appeare by their contraries . The contrary to justifying is condemning : the contrary to sanctifying is polluting or defiling with sinne : first therefore the word , which signifieth to condemne , if you respect the force of the word , signifieth to make a wicked , even as the Verbe which signifieth to justifie doth ; if you respect the force b of the word , it signifieth to make just : As God therefore , when hee condemneth , is said to make wicked , not by infusion of wickednesse , but by his sentence , pronouncing the party guilty , and deputing him to punishment : so when hee justifieth , he maketh just by his sentence , not by infusion of righteousnesse , quatenus justificat : but by imputation of Christs righteousnesse he absolveth the party from guilt and punishment , and accepteth of him as righteous in Christ , and as an heire of eternall life : secondly , the contrary to sanctifying , which is to make holy , is polluting or defiling with sinne , which is to make unholy and uncleane . What difference therefore is betweene condemning and polluting , the like is betweene justifying and sanctifying . And as condemning and polluting are by no meanes to bee confounded , no more can justifying and sanctifying . § . II. In justification wee are freed from the guilt of sinne : in sanctification , from the corruption or pollution of sinne . For God is then said to justifie us , when he absolveth us from the guilt of sinne by imputation of Christs righteousnesse : and hee is then said to sanctifie us , when by his Spirit he mortifieth sinne in us , and freeth us in some measure from the corruption thereof . § . II. Iustification is an action of God without us , as also are redemption , reconciliation , and adoption , which three benefits in substance differ not from justification , but are all comprehended under it : the second first being the same in effect with the former part of justification , viz. remission of sinnes ; and the last being all one with the second part of justification , which is acceptation of the beleever as righteousnesse in Christ , and as an heire of eternall life , as I have shewed heretofore : for then are wee said to have redemption , c when wee have remission of sinnes , then is God said to reconcile d us unto himselfe , when hee doth not impute our sinnes unto us : then hee is said to adopt us , when hee accepteth e of us in Christ as righteous and as heires of eternall life . None of these actions doth worke a Reall change in the party , but importeth a new relation betweene God and them , as hath beene shewed . But sanctification is an action of Gods Spirit within us , working in us a reall change , by mortification of sinne within us , and infusion of Grace and righteousnesse into us . § . IV. Of justification the matter is the righteousnesse of Christ , which is in him as the subject , but imputed to us : the matter of sanctification is a righteousnesse derived from Christ , but inherent in us . The matter therefore of our justification is perfect , but not inherent , to wit , the most perfect righteousnesse of Christ , which is out of us in him . The matter of our sanctification is inherent , but not perfect , to wit , justitia inchoata , a righteousnesse which is but begun in us , and that new obedience , which though it be sincere and unfained , is with great infirmity performed by us ; recta forsan , sed non pura justitia , as Bernard saith . § . V. Hereupon it followeth , that of justification it selfe , whereby wee are justified before God , there are no degrees ; ( though óf the assurance thereof there bee , which are the degrees of speciall faith ) because to the most perfect righteousnesse of Christ , by which we are even in our first conversion justified , nothing can be added ; and therefore , as I have said , the faith of all the faithfull though different in degrees , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f of equall worth in the righteousnesse of God and our Saviour Iesus Christ : even as the hands of divers men though unequall in strength , yet are of equall efficacie in respect of the almes received thereby . But of sanctification there are degrees according to the measure of grace received . § . VI. The forme of justification considered as an action of God , is imputation of Christs righteousnesse : of sanctification , the infusion of righteousnesse . For God by imputation of Christs righteousnesse doth justifie us : and he doth sanctifie by infusion of righteousnesse . § . VII . The parts of justification , are remission or not imputing of sinne unto condemnation , and acceptation as righteous unto life , both wrought by imputation of Christs righteousnesse unto us . The parts of sanctification are mortification , whereby wee dye unto sinne , and vivification whereby wee live unto righteousnesse , rising from the grave of sinne , unto newnesse of life ; and is therefore called the first resurrection ; both wrought in us by the Spirit of sanctification . § . VIII . Wee are justified by faith , not as it is a grace or habit in us , that is to say , as it is a part of inherent righteousnesse : but as the hand or instrument receiving the righteousnesse of Christ , which is imputed to them that beleeve : but wee are sanctified by faith , as it is a part of that righteousnesse , which is inherent in us . And therefore wee are justified by faith alone , because no other grace doth concurre with it to the act of justification , none of them serving to receive the righteousnesse of Christ , but faith onely : but we are not sanctified by faith alone , because with it concurre not onely all other inward graces , but also our outward obedience . § . IX . The righteousnesse , by which wee are justified , is not prescribed in the Law , but without g the Law is revealed in the Gospell , the righteousnesse of God , that is to say , of Christ , who is God , apprehended by faith . For the Law to justification requireth perfect and perpetuall obedience to bee performed by him in his owne person , that should bee justified thereby ; which fince the fall of Adam hath beene , and is by reason of the flesh impossible to all men , who are descended from Adam by ordinary generation . But the Gospell assureth justification without respect of workes to all that truely beleeve in Christ , teaching that wee are justified by faith , that is , by the righteousnesse of Christ apprehended by faith , without the workes of the Law , that is , without respect of any obedience prescribed in the Law and performed by us . But the righteousnesse , by which wee are sanctified , is prescribed in the Law , which is a most perfect rule of all righteousnesse inherent . § . X. Unto the act of justification our owne righteousnesse and obedience doe not concurre as any cause thereof , but follow in the subject , that is , the party justified , as necessary fruits of our redemption and justification . Yea , in the question of justification , wherein is considered , what that is by which wee are justified and saved in hope ; our owne righteousnesse and obedience , if it should bee obtruded as the matter of our justification , is to be esteemed as h dung , that we may bee found in Christ , not having our owne righteousnesse , which is prescribed in the Law ; but that , which is through the faith of Christ. But in the question of sanctification , that righteousnesse , which is inherent in us , and that obedience which is performed by us , is all in all , as being both that habituall and also actuall righteousnesse and holinesse wherein our sanctification doth consist . § . XI . By our justification wee are i entituled to Gods kingdome , that is , saved in hope : by our sanctification we are fitted and prepared for Gods kingdome , into which no uncleane k thing can enter . Iustification therefore is the right of Gods children to their inheritance . Sanctification is the cognizance and marke of those that shall bee saved , wherefore our Saviour saith , that l by faith wee have remission of sinnes , and inheritance among them that are sanctified . § . XII . The righteousnesse by which we are justified , is the meritorious cause of our salvation . But the righteousnesse by which we are sanctified , is a fruit of our justification , but no cause of our salvation ; unlesse you will call it causam sine quâ non , which is no cause , for we are neither saved by it , nor for it , but onely by and for the merits of Christ apprehended by faith . But though it bee not the cause by or for which wee are justified or saved : yet it is the way wherein wee being once justified , are to walke towards our countrey in heaven , Ephes. 2. 10. as Bernard well saith , via regni , non causa regnandi , the way which leadeth to the kingdome , but not the cause of comming unto it . § . XIII . By our justification wee have our right and title to the kingdome of heaven , but according to the duties of sanctification , as the evidence , shall the sentence of salvation bee pronounced at the last day . § . XIV . We are justified by the grace of God , as it signifieth onely his gracious love and favour in Christ. But wee are sanctified by Gods grace , not onely as it signifieth the favour of God in himselfe , but also as it signifieth the graces or gifts of grace infused into us , and inherent in us . § . XV. In justification and in the parts thereof wee are meerely patients : but in the duties of sanctification wee are also agents , who being acted by the holy Ghost , doe cooperate with him . For which cause the holy Ghost in the Scriptures doth never exhort us to justification or the parts thereof , viz. remission of sinne and acceptation of the beleever as righteous unto life , as being the actions of God : but to sanctification and the parts thereof he useth to exhort , as to mortification , Col. 3. 5. to vivification , Ephes. 4.23,24 . to both , Ezek. 18.31 . § . XVI . The acts of faith are of two sorts , some tending to justification , some to sanctification . The former are immediate , which are called actus eliciti , which it bringeth forth of it selfe , without the mediation of any other grace ; that is , to beleeve in Christ , by beleeving to receive him , and by receiving him to justifie the beleever : and therefore faith doth justifie alone . The other mediate , which it bringeth forth by the meanes of other graces , which are called actus imporati , and are the fruits of faith working by love , and other graces , tending to sanctification . Thus faith by m love worketh obedience : and therefore it dtoh not sanctifie alone . § . XVII . Of justification the Apostle treateth in the five first chapters of the Epistle to the Romanes , of sanctification in the sixth and seventh . § . XVIII . Our Saviour Christ , the blessed Angels , Adam in his integrity were sanctified , but not justified properly . For justification onely is of sinners , and consisteth partly in remission of sinnes . § . XIX . Of this difference betweene justification and sanctification the Papists will by no meanes take notice , though it bee manifold and manifest . But will needs understand justification to be that , which wee , according to the Scriptures , call sanctification . And this is the very ground , both of their malitious calumniations against us ; and also of their owne damnable errours concerning justification . For as if we also did confound justification and sanctification , they charge us , as if wee taught that wee are sanctified by faith alone , that wee are formally made just or sanctified by a righteousnesse , which is without us , &c. But if wee did hold , that justification were to bee confounded with sanctification , we would acknowledge , that the most things , which the Papists affirme concerning justification , are true , because they are true of sanctification . As namely that wee are not sanctified by faith alone , that we are sanctified by a righteousnesse inherent in us and performed by us ; that it is partly habituall , consisting in the habits of grace , as faith , hope , charity , &c. and partly actuall , which is our new obedience consisting in good workes ; which are the fruits and effects of our faith , and charity , and other inward graces . That of sanctification there are degrees , and that by exercise and practice of the duties of holinesse and righteousnesse , our sanctification is encreased , &c. § . XX. What then ? Is the difference betweene us and the Papists in this great controvefie onely in words ? Nothing lesse . For as their confounding of justification and sanctification is the ground of their calumniations against us , so of their owne errours . For confounding justification and sanctification , first they confound the Law and the Gospell , the covenant of workes and the covenant of grace ; as if the Gospell did unto justification require inherent , and that a more perfect righteousnesse , than the Law requireth . And consequently , with the false Apostles and teachers of the Galatians , doe teach another n Gospell than that which the Apostle taught ; which , whosoever doth , hee is accursed . Whrefore the samethings , which the Apostle objecteth against the Galatians , who were seduced by their false Teachers , are verified of the Papists : who seekng to be justified by the workes of the o Law are under the curse : they are fallen p from grace , to them the promise is of no effect , to them Christ dyed in vaine , then Christ profiteth nothing , as hereafter I shall shew . For whosoever seeketh to bee justified by the workes of the Law , hee is a q debtour to the whole Law , and to him , who is a debtour to the whole Law , ( that is , to bee subject to the curse , if he transgresse it , and to be excluded from justification and salvation , if he doe not perfectly fulfill it ) Christ profiteth nothing . For whereas they distinguish the workes , which they make the condition of both the Covenants , that the one are the workes of Nature , the other of grace ; it is evident , that all good workes and all inherent righteousnesse is prescribed in the Law , which is the most perfect rule of all inherent righteousnesse . Secondly , that inherent righteousnesse is not the condition of the covenant of grace , but is the thing promised to all that truely beleeve . For the better understanding whereof , wee are to know , that the covenant of workes was made with all mankinde in Adam ; the Covenant of Grace with the heires of promise in Christ. The former promiseth justification to these , who in their owne persons performe perfect obedience ; that perfect obedience being the condition of the Covenant . The latter , that to us the sonnes of Abraham being redeemed and justified by faith , the Lord will give grace r to worship him in holinesse and righteousnesse before him , in which our new obedience consisteth ; which , ( as I said ) is not the condition of the promise , but the thing promised . § . XXI . Secondly , by confounding justification and sanctification they teach men to place the matter of justification and merit of salvation in themselves . For the matter of sanctification is inherent : and that , which is the matter of justification , is the merit of salvation . Againe , that which is inherent , is both prescribed in the Law , and is also our owne , though received from God : which the Pharisie . s himselfe confessed , when he thanked God for it . But the holy Ghost doth teach us , that wee are neither justified by the obedience or righteousnesse which is taught t in the Law , nor by that u which is ours . And in regard of this very difference betwixt the Papists and us , wee are not unworthily called Evangelici the professors of the Gospell ; and they , the enemies thereof : who seeking to establish their owne righteousnesse , doe with scorne reject the righteousnesse of Christ imputed : which is that righteousnesse of God * revealed in the Gospell from faith to faith . This being the maine doctrine of the Gospell , that we are justified , not by any righteousnesse inherent in our selves , or performed by our selves , but by the righteousnesse of Christ alone apprehended by faith . § . XXII . By confounding justification and sanctification , and so of two benefits making but one , they doe abolish and take away that maine benefit of the Messias , by which we are not onely freed from hell , but also intituled unto the kingdome of heaven which the Scriptures distinctly call our justification , without which there can bee no salvation . For whom God doth justifie , all them , * and onely them he doth glorifie . And that they doe wholly take away the benefit of justification , it shall further appeare in handling the second question of this first controverfie , whereof I am now to speake . CAP. VII . That the Papists exclude remission of sinne from Iustification , and in stead thereof have put expulsion and extinction of sinne by infusion of righteousnesse ; and that they fouly erre therein . § . I. BVT heare it will be objected , that so long as the Papists acknowledge remission of sinne to concurre unto justification , they cannot be said wholly to take away the benefit of justification : but rather to follow the judgement of some of the Latine fathers , who sometimes comprehending the benefit of sanctification under the name of justification , seemed to make justification to consist in remission of sinne and sanctification . Whereunto I answere , that indeed the Papists pretend so much . For the Councell a of Trent in expresse termes saith , that justification is not remission of sins alone , but also sanctification and renovation of the inner man : and to the like purpose Bellarmine b disputeth , that justification doth not consist in the remission of sinnes alone , but also in inward renovation . And yet all this is but a meere colourable pretence : For as they exclude from justification the imputation of Christs righteousnesse , by which onely wee have remission of sinne : so they doe indeed and in truth exclude remission it selfe . And as in stead of imputation of righteousnesse they have brought in infusion of justice : so in stead of remission of sinne by imputation of Christs righteousnesse , they have brought in the utter expulsion , extinction , deletion of sinne by infusion of righteousnesse . And for this they have some shew of reason : For if they should hold , that justification consisteth partly in remission , that is , in the forgivenesse , or not imputation of sinne , and partly in renovation or sanctification ; then they must confesse , that there are two formall causes of justification , which Calvin c objected against the Councell of Trent , ( and may truly bee objected against such of the Fathers as held justification to consist , partly in remission , and partly in renovation ) and consequently should bee forced to acknowledge two wayes of making men just , by one and the same act of justification : the one , by imputation of that righteousnesse , by which being without us we have remission of sinne ; the other , by infusion of righteousnesse inherent , by which sinne is expelled . But the Councell of Trent doth stedfastly hold , that there is but one formall cause of justification , and that is infusion of justice , whereby sinne is expelled . What then becometh of remission of sinne , which according both to Scriptures and Fathers concurreth to justification ? I say of it , as of justification ; the name is retained , but the thing is taken away . § . II. Heere therefore I am to shew two things ; first , that the Papists from justification exclude remission of sinne , by putting into the roome thereof the expulsion and extinction of sinne , which belongeth not to justification , but to sanctification , and consequently doe wholly abolish by their doctrine the benefit of justification . Secondly , that remission of sinne is not the utter extinction or deletion thereof . As touching the former , when Calvin objected against the Councell of Trent , that it made two formall causes of justification : d Bellarmine answereth thus , the Councell of Trent in expresse termes said , that there is but one onely formall cause of justification . Yea but , say wee , the Councell seemeth to make two , viz. remission of sinnes and renovation . But , saith he , when the Councell maketh mention severally of remission of sin , and of infusion of grace , it did it not to signifie , that there is a twofold formall cause of justification ; but to declare , that there are two termes of that motion which is called justification , or two effects of the same cause . For there cannot bee that mutation or translation , which the Councell noteth to bee in justification , unlesse by remission of sinne a man cease to bee wicked , and by infusion of justice begin to be godly . But , saith hee , as the aire , when it is enlightened of the Sunne , by the same light , which it receiveth , ceaseth to bee darke , and beginneth to be lightsome . So a man by the same justice given and infused by the Sunne of righteousnesse ceaseth to bee unjust , the light of grace expelling the darknesse of sinne ; and beginneth to bee just , the light of grace succeeding the darkenesse of sinne . And as in calefaction , which similitude hee useth elsewhere , the accesse of heat expelleth cold ; so in justification , the infusion of justice expelleth sinne . This then is the doctrine of the new Church of Rome ; that in this mutation called justification which they define to bee e a passage from sinne to righteousnesse ; though there be , as in all other motions , duo termini , viz. sinne , which is terminus à quo , and righteousnesse , which is terminus ad quem ; yet there are not two distinct actions concurring , viz. remission or expulsion of sinne , and infusion of righteousnesse ; but one and the same action , which is the infusion of justice expelling sinne , even as in calefaction , though there bee two termes cold and hot , yet there are not two actions , for the same action of fire which bringeth in heat , expelleth cold ; and so in illumination , there are two termes , darkenesse and light , but not two actions ; for one and the same act of the Sunne , which bringeth light , driveth away darkenesse . Whereby it is evident , that by remission of sinne the Papists doe not understand , as all men from the beginning of the world have understood , pardoning , forgiving , not imputing sinne ; but the utter deletion , expulsion , abolition of it : which Bellarmine calleth f veram remissionem , true remission , as if the pardoning of the offence and taking away the guilt were not true remission : but this true remission they hold to bee such , that in a man who is justified , and hath remission of sinne , there is no sinne remaining , and hee onely is to bee held a just man , in whom there is no sinne . Thus then remission of sinne is by the Papists excluded from justification , and that brought in the roome of it , which belongeth to that perfection of sanctification , whereunto none attaine in this life . § . III. Now , that the Papists grossely erre in making remission of sinne to bee the utter abolition or expulsion of it by infusion of righteousnesse , may appeare by these arguments : First , whereas in sinne there are two things to bee considered , the guilt and the corruption , or Anomy thereof ; it is evident , that the guilt of sinnes past is taken away by remission wholly and at once : the corruption is taken away by mortification thereof , not wholly in this life , and at once , but by degrees , we being day by day g renewed in the inner man. The latter is the worke of Gods Spirit within us . The former is an action of God without us , such as is that of the Creditor in remitting or forgiving a debt . And so the Scriptures conceive of remission . For our sinnes are debts in respect of the guilt binding us over to punishment , which wee owe for them . When as God therefore remitteth the debt , releaseth this obligation , forgiveth the punishment , hee is said , to remit our sinnes . This our Saviour taught by the parables of the creditors and debtors , Matth. 18. 23. Luk. 7. 41. And thus he hath taught us to pray , Matth. 6. 12. Forgive us our debts , as wee forgive our debtors . How doe wee forgive ? By not revenging the offence , but laying aside all desire and purpose of revenge , by passing by it , and as it were forgetting it , by covering it with h charity , by not imputing it , by being reconciled unto the party who hath offended us ; not by a reall taking away of the sinne from the offender , but a wiping of it out of our remembrance ; not by expelling the offence out of the offender , but out of our thoughts . § . IV. Thus in the Scriptures , to remit sinne is not to abolish and extinguish the sinne it selfe , but to absolve from the guilt of sinne , to pardon and to forgive the debt , and to remit the punishment , to cover a mans sinne and not to impute it . And this plainely appeareth by these manifold phrases which are used in the Scriptures to signifie remission of sinne , all which import the taking away of the guilt , but none the utter abolishing of the corruption . As first the Hebrew Salach , Exod. 34. 9. Numb . 14. 19 , 20. 30. 6. Deut. 29. 19. Psal. 103. 3. Esay 55. 7. Ier. 31. 34. Dan. 9. 20. signifieth parcere , remittere , ignoscere , condonare , propitium esse . Kasah , to hide , to spare , to forgive , Nehem. 4. 5. Psal. 32. 1. 85. 2. Ioel 2. 17. Deut. 13. 8. Kaphar also is to cover , to pardon , to be propitious , Deut. 21. 8. Psal. 65. 4. 78. 38. 79. 9. Esay . 22. 14. Nasa , to spare , to forgive , to take away the guilt , Gen. 18. 24 , 26. 50. 17. Exod. 32. 32. Numb . 14. 19. Psalm . 32. 1. cum Rom. 4. 7. Esay 33. 24. Psalm . 25. 18. Habar , to passe by an offence , Mic. 7. 18. and Hehebir to cause it to passe , 2 Sam. 12. 13. 24. 10. Zech. 3. 4. Machah , to wipe , or to blot out of remembrance the sinnes of men , as it were out of a booke , to blot them out from before his face , Nehem. 4. 5. Psalm . 51. 9. Ier. 18. 23. Hesir , to remove , Esay 27. 9. Lo chashab not to impute , Psal. 32. 2. In like manner the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to remit , or forgive , Mat. 6. 12 , 14 , 15. 18. 27 , 32. whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remission , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgivenesse , as Hesychii●…s expoundeth it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condonare , to forgive , Luk. 7. 42. 2 Cor. 2. 10. Ephes. 4. 33. Col. 2. 13. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to impute , Rom. 4. 8. 2 Cor. 5. 19. So the Latine , remittere , dimittere , ignoscere , condonare , donare , veniam dare , parcere , propitium esse ; and the English to remit , to pardon , to forgive . § . V. For the farther clearing of this point , let us consider these three things ; first , what that is which is remitted . Secondly , where it remaineth untill it bee remitted . Thirdly , by what act of God it is remitted . The thing remitted is our debt , Matth. 6. 12. The subject where it remaineth are the bookes of Gods providence and of our own consciences . The act of God in remitting our debts is the wiping them out of his remembrance , as it were , his debt-bookes The debt is the sinne it selfe , which maketh us debtors unto God. And therefore sinnes are called debts , and sinners debtors , Matth. 6. 12. cum Luk. 11. 4. Matth. 23. 16 , 18. Luk. 13. 4. cum 2. which also appeareth by the parables of the debtors , Luk. 7. 41. Matth. 18. 23 , 35. and therefore sinners are called debtors , because for their sinnes they owe punishment , unto which by the just ordination of God they are obliged . This obligation , whereby sinners are bound over to punishment , is called reatus , that is , guilt . When as therefore God remitteth sins , he forgiveth the debt , hee remitteth or releaseth the punishment , hee taketh away the guilt , whereby we were bound over to punishment . And è converso , when God forgiveth the debt , releaseth the punishment , taketh away the guilt , he is said to remit sinne . Now sinnes are either habituall or actuall : An habituall sinne God doth remit , when hee doth take away the guilt of it , i and cover the Anomy of it , not that it should not be at all , but that it should not bee imputed , as Augustine k saith of concupiscence or originall sinne , whereof all particular habituall ●… sinnes are members and branches . Actuall sinnes God doth remit , when he doth forgive the sinfull act m it selfe , and the guilt also which remaineth after the act is past and gone . § . VI. But here the Papists have found out a new devise , to confirme their error in confounding justification and sanctification ; that whereas there are two things , which as themselves doe teach , n remaine in the soule after the act of sinne hath been committed , viz. reatus & macula , the guilt and the blemish or spot ; they teach against sense that it is properly the macula which is remitted in justification . But then say I , what becometh of the punishment , & the guilt binding over to punishment ? It is certaine , that the infusion of righteousnesse doth not take away the guilt , nor free us from punishment . Neither can we be freed either ●…rom the one or the other , but only by the satisfaction of Christ imputed unto us . Hence therfore they should have learned to distinguish between justification and sanctification , rather than to confound them , that whereas there are two things remaining after sinne committed , the guilt , and the pollution ; the guilt is taken away by imputation of Christs righteousnesse in our justification ; the pollution is in some measure cleansed in our sanctification . § . VII . And how soever that , which they say of the macula or pollution remaining , is true in respect of Originall sinne , wherein , upon the guilt of Adams transgression imputed , there followeth an universall macula or corruption , consisting of two parts , the privation of Originall righteousnesse , and an evill disposition and pronenesse to all manner of sinne , by which twofold corruption all the parts and faculties of the soule are defiled : yet it seemeth not to be altogether true in regard of mens personall sinnes , in respect of either part : for as touching the former part , which is the privation ; neither are the unregenerate by their actuall sinnes deprived of grace or righteousnesse infused , which they had not before they sinned : neither are the regenerate utterly deprived of grace by such sinnes as they commit , as I have elsewhere o proved : and as touching the latter part , which is the evill disposition ; this macula , whereof they speake , is no new evill disposition making him a sinner who before was not , but an evill disposition remaining of the old man , which by committing of actuall sinnes is increased . Insomuch as where the same actuall sinne is often committed and reiterated , that evill disposition groweth to bee an habit . For all evill dispositions or habituall sinnes , which are in men , are either the reliquia or remnants of originall sinne in some measure mortified , or the increments thereof , when by the committing of actuall sinnes they receive increase . And such a thing is that macula , whereof they speake : which remaining in the soule per modum habitus , is to bee taken away , as all other habituall sinnes are , as they are pollutions , by the mortification p of them ; which is a part of sanctification and not of justification . Neither is the mortification of sinne a totall deletion or abolition thereof in this life , as if no sinne or corruption remained in the party justified or sanctified : for though in the forgiving or remitting of originall sinne , the guilt bee wholly taken away ; yet the corruption , which is called concupiscence , remaineth more or lesse mortified . § . VIII . Now followeth the subject , where that , which is to bee remitted , doth remaine ; and from whence , when it is remitted , it is wiped or blotted out , that is , Gods remembrance and our conscience , which are as it were the Lords debt-bookes , according to which bookes he will judge , Apoc. 20. 12. the former is the booke of Gods providence , Psalm . 56. 8. 139. 15. wherein all offences are written , and wherein they remaine upon record , Hos. 7. 2. 8. 13. Ier. 17. 1. The other is the booke of our conscience , which is , as it were , the Lords atturney indicting us of sinne . In regard whereof David saith , Psalm . 51. 3. I doe know , or am conscious to my transgressions , and my sinne is ever before mee . Out of the former booke the Lord doth wipe out sinnes , when he justifieth us in the Court of Heaven : out of the latter , when we are justified in the Court of our owne Conscience . § . IX . And hereby the third thing appeareth : namely , by what act of God our sinnes are remitted . For if that which is remitted be a debt , which is recorded in Gods booke : then this debt is remitted not by any act of God within us , either really wiping the pollution out of our soules , or infusing grace into them ( both which are done in some measure after the debt is remitted , in our sanctification ) but by an act of God without us , wiping our sinnes out of his booke , blotting them out of his remembrance , Esai . 43. 25. casting them behinde his backe , Esai . 38. 17. turning his face from them , Psalm . 51. 9. not remembring , Ier. 31. 34. nor imputing them , Rom. 4. 8. ex Psal. 32. 2. but forgiving and forgetting them , and accepting of Christs satisfaction for them in the behalfe of all that truely beleeve in Christ , Rom. 3. 24 , 25. § . X. Our fifth argument may be this : The utter deletion of sinne is not granted in this life : Remission of sinne is granted to the faithfull in this life : Therefore remission of sinne is not the utter deletion of it . The proposition is certaine : For during this life sinne remaineth in the best , Rom. 7. 17. 20. 1 Ioh. 1. 8. The assumption is undeniable , as being an Article of our faith testified in many places of Scripture . Or thus : If in justification there were an utter deletion or abolition of sinne , then in those , that are justified , there is no sinne . But there is no mortall man , though justified , in whom there is no sinne . Therefore in justification there is not a Totall deletion of sinne . § . XI . Sixthly , if remission of sin be an utter deletion of the corruption by infusion of righteousnesse , and nothing else concurre to justification , but infusion of righteousnesse expelling sin ; what then becommeth of the guilt of sinne and the punishment ? how is our debt satisfied ? The justice infused , though it should utterly expell the corruption ; yet it neither doth nor can satisfie for the punishment , as Bellarmine himselfe confesseth . Neither is there any other satisfaction or propitiation for our sinnes , whereby Gods justice may be satisfied , our debt discharged , our selves freed from hell and damnation , but onely the satisfaction of Christ , without imputation whereof there is no justification nor salvation : but none of this is done by righteousnesse infused expelling sinne . Wherefore the Papists , if they will bee saved , must acknowledge , besides the benefit of the infusion of righteousnesse expelling the corruption of sinne , which they call justification , but is indeed sanctification , another greater benefit , whereby we are both freed from hell , and entituled to heaven , by imputation of Christs satisfaction , called in the Scriptures justification , which they by their Antichristian doctrine have utterly abolished . § . XII . Seventhly , that which worketh no reall change in the party doth not really take away and expell all sin from him by infusion of righteousnesse , for that cannot bee done without a reall , yea and a great change in the party . True remission of sinne doth not worke a reall change in the party . Therefore the true remission of sinne doth not really take away and expell all sinne by infusion of righteousnesse . The assumption is thus proved : first , the forgiving of a debt worketh no reall change in the debtor , but relative . The true remission of sinne is the forgiving of our debt , therefore the true remission doth not worke a reall change in the party . Secondly , that which is imputative doth not worke a reall change in the party but is an act wrought without the party . True remission of sinne is imputative , as the Apostle teacheth , Rom. 4. 6 , 7 , 8. consisting in the not imputing of sinne , presupposing the imputing of righteousnesse without workes , therefore it worketh not a reall change . § . XIII . My eighth argument is from theabsurdities which follow upon this Popish Doctrine . First , Necessity of despairing , not onely to the tender conscience labouring under the burden of sinne : but also to all not cauterized consciences , which have any sense of their owne estate . For if remission of sinne bee the utter deletion of sinne , then have not they , neither can they have remission of sinne , in whom any sinne remaineth : and those , that neither have , nor can have remission of sinne in this life , because sinne doth ever remaine in them , what remaineth to them but despaire ? Secondly , that there is no necessity of the imputation of Christs righteousnesse for justification , because there is in them both a totall deletion of sinne , and an infusion of perfect righteousnesse , whereby sinne is wholly expelled . And these , as you shall heare hereafter p are two of Bellarmines * principall Arguments to prove the imputation of Christs righteousnesse to bee needlesse , both because , when our sinnes are remitted they are utterly abolished ; so that whosoever is justified is no longer a sinner in himselfe , nor hath any sinne remaining in him ; and also because in justification there is an infusion of perfect righteousnesse . The third , that to remission of sinne there needeth no favour or indulgence for pardon or forgivenesse : for if remission of sinne be a totall deletion of sinne by infusion of perfect righteousnesse , then without any accession of favour the one contrary is necessarily expelled by the other . And this doth Vasques professe in expresse termes , Mihi semper q necessarium visum fuit asserere , maculam peccati ipsa justitia inherente tanquam forma contraria nullo accedente favore & condo natione deleri . § . XIV . These absurdities doe necessarily follow upon their Antichristian doctrine of justification by inherent righteousnesse : For if a man be justified before God by inherent righteousnesse , then is he not a sinner in himselfe , and consequently hath no sinne in him . And if by infusion of righteousnesse there be a totall deletion of sinne , then must that righteousnesse , which is infused , be perfect . For that which is unperfect cannot wholly expell sinne , the imperfection being of it selfe a sinne ; and if upon infusion of perfect righteousnesse there doth necessarily and of its owne accord follow a totall deletion of sinne , then to remission of sinne favour and condonation is needlesse . And yet we have not done with their absurdities : For to dreame that men who are but infants in Christianity , yea infants in age , before they have the use of reason , or are capable of habits , are endued . and that ordinarily , with perfect righteousnesse in their first imaginary justification , which is inciptentium of such as be but incipients , whereunto the best proficients doe not in this life attaine , is a monstrous absurdity . CAP. VIII . Bellarmines dispute , that remission of sinne is the utter deletion of it , confuted . § . I. BVT how absurd soever their assertion is , Bellarmine will maintaine it , and set a good face upon it : telling us first , that wee may not deny it , unlesse wee will deny the Scriptures . For the Scripture , saith he , useth all manner of words to expresse the true remission of sinne ; so that if a man would of purpose seeke words to signifie the utter abolition of sinne , hee could not devise any which the Scripture hath not already used . And to this purpose citeth eighteene Testimonies , nine out of the Old Testament , viz. 1 Chron. 21. 8. Esai . 44. 22. Ezek. 36. 25. Psalm . 51. 7. Prov. 15. 27. alias , 16. 6. Psalm . 103. 12. Mic. 7. 19. Psalm . 10. 15. Cant. 4. 7. And nine out of the New , Ioh. 1. 29. Act. 3. 19. 1 Ioh. 1. 7. Act. 22. 16. Heb. 1. 3. 9. 28. 1 Cor. 6. 11. Ephes. 5. 8. and 27. § . II. Answ. These places are to be distinguished : for either they are alleaged to prove the abolition of sinne , or perfection of righteousnesse : the former mention , either the taking away of sinne or the wiping or blotting of it out , or the purging of it , or the not being of it . For the taking away of sinne , these are brought , 1 Chron. 21. 8. Psalm . 103. 12. Mic. 7. 19 : Ioh. 1. 29. Heb. 9. 28. In 1 Chron. 21. 8. the word is Hahaber , transire fac , cause it to passe , that is , remove it out of thy sight ; not that it bee not at all , but that it bee not punished , or which is all one , take away the guilt : and so the word seemeth to be expounded , 2 Sam. 12. 13. where Nathan saith to David , the Lord hath taken away thy sinne , thou shalt not dye . Psalm . 103. 12. how farre the East is distant from the West , so farre hath hee made a our sinnes to be distant from us : which is not understood of the corruption extinguished , but of the guilt removed or taken away . Mic. 7. 19. thou wilt cast all their sinnes into the depth of the Sea , that is , hee will cast them out of his sight or remembrance , hee will cast them behinde his backe , he will bury them in oblivion , that they should not be seene or remembred . Ioh. 1. 29. The Lambe of God which taketh away , or taketh upon him the sinne of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the translation of Nose : and the Verbe Nasa having reference to finn●… , when it is attributed to God , it signifieth to forgive , as hath before beene shewed ; and likewise when it is attributed to men , who have been offended , Gen. 50. 17. 1 Sam. 15. 25. 25. 28. when it is attributed to Christ our redeemer , as in the place alleaged , it signifieth , that he taketh away our sinnes by taking them upon him , or bearing them : as it is said of the scape Goat , the figure of Christ , Levit. 16. 22. and so that place , Ioh. 1. 29. is to bee understood . Nasa , saith one , sometimes doth signifie tollere , that is to take up , and to beare , ( as when we are commanded tollere crucem , to take up our crosse ) or to take upon him , which Saint Iohn the Evangelist rendreth by the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and this is fully expressed by the Prophet , Esay 53. 12. that Christ Nasa did beare the sinne of many : as before verse 4. that hee hath borne ( the Verbe is Nasa ) our griefes , and carried our forrowes , and vers . 11. hee shall beare their iniquities . Heb. 9. 28. Christ was once offered ad multorum exhaurienda peccata , that is , as our Rhemists translate , to exhaust the sinne of many . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take up and to beare : the meaning is , that Christ was offered upon the crosse , that he might tak●… up and beare our sins , even as S. Peter speaketh to the like effect , 1 Epist. 2. 24. who himselfe did beare our sinnes in his owne body upon the tree , that is , the Crosse : where the same Verbe is used , and is by the Latine interpreted pertulit , and by the Rhemists , beare our sinnes . § . III. Other places are alleaged , which mention the deletion , that is , the wiping or blotting out of sinne , Psal. 51. 1. 9. Act. 3. 19. Esa. 44. 22. But I aske , from whence ? Delere , saith Vatablus , b est metaphora ab iis qui delent , qui prius in rationes scripserant , to wipe out is a metaphore from those , who wipe out such things , as before they had written upon their account , or in their debt-bookes . The booke is Gods remembrance , out of which those things are wiped which are forgotten : and thus deletion is often ascribed to e oblivion . For Gods wiping out of sins is his blotting them out of his remembrance : and so it is expounded , Es. 43. 25. his not remembring them . Psal. 25. 7. 79. 8. Ier. 31. 34. as contrariwise , his not blotting them out , is his remembring of them , his not forgiving them . Ier. 18. 23. forgive not their iniquity , neither blot out their sinne from thy sight . Psal. 109. 14. Let the iniquity of his father be remembred with the Lord ; and let not the sinne of his mother be blotted out , ( ne deleatur , id est , non tradatur oblivioni , ) but let them be before the Lord continually , verse 15. And thus David prayeth , Psal. 51. 9. hide thy face from my sinnes , and blot out all mine iniquities , namely out of thy remembrance : and no more can bee gathered out of Act. 3. 19. that your sinnes may be blotted out ( of Gods booke ) where Tremellius noteth it to bee a metaphore taken from those who keepe bookes of account , &c. Howsoever , it is not to be doubted , but that before the day of judgement , whereof Saint Peter there speaketh , there shall be a totall deletion of the sinnes of the faithfu●…l , both in respect of the guilt , and also of the pollution . As for Es. 44. 22. the Lord professeth his reconciliation with Israel in taking away their sinnes , which as a cloud , yea as a thicke cloud had hid his face from them : the guilt whereof being taken away , the light of his countenance did shine upon them . Howbeit Tremellius and Innius read , Deleo ut densa nubes defectiones tuas , according to which reading , that place hath affinity with those , which mention washing , cleansing , purging ; of which ●… am now to speake . § . IV. Of these , some are to be understood of justification and taking away the guilt of sinne , as all the first part of the 51. Psalme , which is a prayer for the pardon of sinne ; out of which are cited verse 2. and 7. where David prayeth , that God would wash him , and cleanse him from his sinne , namely by the bloud of Christ : for that is it which d cleanseth us from all our sinnes . Purge me with hyssope which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( wherewith they used to sprinkle the e bloud upon those which were cleansed ) that is , sprinkle me with the blood of that eternall sacrifice of Christ prefigured in the Law , without which bloud f being shed , there was no remission . And there is no doubt but the blood of Christ was shod for the remission of sinnes , Mat. 26. 29. and that our conscienc●…s g ( the seat of guiltinesse ) might bee purged from dead workes . The words following , and I shall bee whiter than snow , doe plainely argue the purity , not of sanctification ( for to such a degree thereof we never attaine in this life ) but of justification : in respect whereof our soules being perfectly just , are whiter than snow . Some are to be understood of sanctification , as Ezek. 36. 25. Some of both , as 1 Cor. 6. 11. Act. 22. 16. 1 Ioh. 1. 7. Heb. 1. 3. but with this difference , that we are cleansed and purged from the guilt of sin past , wholly and at once : but from the corruption in part , and by degrees in this life , wherin we are to be renewed b in the inner man from day to day . The Corinthians , to whom the Apostle giveth this i testimony , that they were washed , &c. were farre from perfection of inherent righteousnesse , as appeareth by that Epistle ; wherein he calleth them carnall , and reproveth them both for their errours in judgement , and for their misdemeanours in their conversation . That which he citeth out of Pro. 15. per mifericordiam & fidem purgantur peccata , is found in the Latine , v. 27. but not in the originall : the like sentence is found Pro. 16. 6. but there the Verbe purgatur , for which the Text is alleaged , is not used in the Latine . § . V. For the not being of sinne , he alleageth , Psalm . 10. 15. aliàs 9. 35. quaeretur peccatum illius , & non inveniatur , against the true meaning of the place , it being not a prayer for the justification or sanctification of the wicked , that his sinne may bee no more , as Bellarmine absurdly expoundeth it ; dicet peccatum fuisse & non esse : but is a propheticall imprecation against the wicked , that God would break their arme , that is , their power and strength : and that when he , as a judge , should inquire into their wickednesse , they should not be found ( according to that Prov. 10. 25. he shall be no more , that is , as Augustine expoundeth it , that the wicked , when he is judged , shall perish for his sinne . And so Vatabius , make inquiry into his sinne , thou shalt not finde him , neither doth the Psalmist say , non invenietur ipsum , scil . peccatum , sed non invenietur ipse , scilicet peccator , not it , but he shall not be found . § . VI. For the perfection of righteousnesse hee alleageth three places , two out of Ephes. 5. vers . 8. Yee were sometimes darkenesse , but now light in the Lord ; where the abstract Light is put for the concrete Lightsome , as being inlightned , as the Children of Light : not that they are that light in which there k is no darkenesse . Neither is it said , that we are in our selves Light , but , notwithstanding that darkenesse , which remaineth in us , wee are Light in the Lord. The second place is , Ephes. 5. 26 , 27. where it is said , that Christ did give himselfe for his Church , that he might sanctifie and cleanse it with the washing of water by the word , that hee might present it to himselfe a glorious Church , not having spot or wrinckle , or any such thing ; but that it should be Holy and without blemish . In which words there is no mention of justification , but of sanctification , which in this life is begun and increased by the worke of the Spirit in the Ministery of the Word and Sacraments , that at the Marriage of the Lambe it may bee presented unto him , a glorious Church , not having spot or wrinckle , &c. Wherefore Augustine , l That which I said , saith he , that God hath chosen unto himselfe a glorious Church , I did not therefore speake it , because now it is altogether such ; though no doubt she was chosen , that she might be such , when Christ who is her life , shall appeare : for ●…en she also with him shall appeare in glory ; for which glory she is called a glorious Church . And againe , m wheresoever I mentioned the Church not having spot or wrinckle , it is not so to bee taken , as though now it were , but because it is prepared to be such , when she also shall appeare glorious . And the same answer will serve for the third place cited out of the Canticles 4. 7. Tota pulchraes , & macula non est in te , thou are all faire , there is no spot in thee ; unlesse perhaps he speake of the beauty of the Spouse adorned in her justification with the perfect righteousnesse of Christ ; for of her Sanctification , which is but begun in this life , it is not true . But the Papists are without shame , who apply such texts of Scripture to the now Church of Rome . § . VII . Besides these places of Scripture , Bellarmine saith , many other very weighty arguments might bee brought ; but hee hath already produced them in his first booke De Baptismo , cap. 13. which when they shall call come to bee weighed , will be found light enough . For those places , which speake of the efficacie of Baptisme , in washing , cleansing and taking away our sinnes , prove not , that in justification sinnes are utterly abolished . For in Baptisme is sealed to them that are Baptized , yea , and conferred to the faithfull , the benefits , not onely of justification , but also of sanctification . And therefore as it is the Sacrament of remission of sinne , and the seale n of that righteousnesse which is by faith : so it is called the Laver o of regeneration , wherein we are Baptized into the similitude p of Christ his death and resurrection . And therefore , though in Baptisme sinne were wholly taken away , as well in respect of the corruption , as of the guilt : yet it would not follow , that in justification there is a Totall deletion of sinne . But neither in Baptisme is there a totall abolition of sin ; seeing it is manifest , that originall sinne , which is called the flesh , the old man , and evill concupiscence , remaineth in all the faithfull , though in some measure mortified , yet never fully and altogether extinguished in this life . And although the Papists for maintenance of their severall errors , viz. of justification by inherent righteousnesse , of the perfect fulfilling of the Law , of merit , of works of supererogation , doe maintaine , that concupiscence , remaining in the faithfull after Baptisme , is not a sinne ; and the Councell of Trent q hath denounced Anathemà against them that shall say it is a sinne : yet it is manifest , not onely by the testimony of antiquity , and evident reasons , which I could produce , if I would runne into another controversie ; but also by the doctrine of the Apostle ; who doth not onely in many places r expressely call it a sinne , and describeth it as a sinne , but also setteth it forth as the mother of sinne , the sinning sinne ; which because it taketh occasion by the Commandement forbidding lust , to worke in men all manner of evill concupiscence , is not only convinced to be a sinne , but also to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceedingly sinnefull . § . VIII . And not only habituall concupiscence in generall which is the s body of sinne , and the body t of death ( in respect of which sinne , the body of the faithfull is said to be dead , Rom. 8. 10. ) is sinne : but also the severall members and branches thereof , which remaine even in the best , are so many habituall sinnes : as a spice at the least of pride , selfe-love , carnall security , infidelity , hypocrisie , envy , worldly and carnall love of pleasure , profit , preferment and glory in this world , &c. Which , though they bee not imputed to the faithfull , yet in themselves are sins , as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , swervings from the Law of God ; not onely as defects of righteousnesse ( which were enough to make them sinnes ) but as positive vices . Neither is it to be doubted , but that as the acts of pride and other habituall vices remaining even in the best are sinnes ; so , much more the vices themselves , from which they proceed , are sinnes , and are by the same Commandement of the Law forbidden . Now whatsoever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sinne : For as every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , u so every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sin , that being a perfect definition of sinne , as Bellarmine himselfe confesseth , * Non potuit rectius & brevius definiri peccatum , quàm ut à S. Ioanne fuit definitum illis verbis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But all evill concupiscence , both habituall and actuall ; both in generall the body of sinne , and in particular the severall branches , being so many habituall sinnes , in whomsoever they are found , even in the most regenerate , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aberrations from the law of God. Therefore all evill concupiscence whatsoever , in whomsoever remaining , is a sinne . § . IX . Yea , but concupiscence is no sinne unlesse the Will consent unto it . Then , say I , not a sinne in infants not baptized . But the Law doth not say , non consenties concupiscentiis , sed omninò non concupisces : thou shalt not consent to concupiscences , but thou shalt not have any evill concupiscence at all . And it is most evident , that the concupiscence forbidden in the tenth Commandement , is such as goeth before the consent of will. For it is such , as Saint Paul himselfe had not knowne to be sinne , if the Law had not said , x Non concupisces , thou shalt not covet . But such concupiscences , as have the consent of the will , the very Heathen knew to bee sinnes . And the Papists themselves must acknowledge them to be forbidden in the former Commandements , unlesse they will deny the Law of God to be spirituall y and preferre the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupt interpretations of the Elders of the Iewes before the exposition of the Lawgiver himselfe , z Matth. 5. True therefore is that , which some Writers cite out of a Augustine , that Originall sinne is remitted in Baptisme , not that it be not , but that it be not imputed unto sin . Here Bellarmine takes on , and saith , that Luther first falsified this testimony of Augustine , and that all who have followed him , have continued the same fault , though they have beene told of it . A great accusation , if true . Augustines words in answere to an objection , ( which the Papists cannot answer ) how can originall sinne bee transmitted from regenerate parents , if in Baptisme it be wholly taken from them , are these : I answer , saith he , dimitti concupiscentiam in baptismo , non ut non sit , sed ut in peccatum non imputetur . Where Augustine speaking of the traduction of originall sinne , calleth it ( as his manner is ) Concupiscence , in stead whereof , some of our Writers have said sinne , both Augustine and they meaning nothing else , but originall . Now , that Augustine by that which he calleth Concupiscence , meant sinne , hereby appeareth ; first , he saith it is remitted in Baptisme , and remission is of debts onely , and of sinnes , as debts ; secondly , because he saith it is remitted , not that it should not bee any longer , but that ( though it be a sinne , yet ) it should not be imputed unto sinne ; for nothing is wont to be imputed unto sin by God , but that which is sinne . Where by the way wee may observe , that in Augustines judgement remission of sinne is not the utter deletion of it , that it bee no more , but the not imputing of it . For whereas the Papists for a poore shift and evasion say , that Concupiscence is called sinne , not because it is a sinne , sed quia expeccato est , & ad peccatum inclinat ; this hindereth not its being a sinne , but rather setteth forth the greatnesse of this evill , as having all the respects of evill in it : being both a sinne , and a punishment of sinne , and the cause of all other sinnes , a●… Augustine saith , b Concupiscentia carnis adversus quam bonus concupiscit Spiritus ( sc. in renatis ) & peccatum est , & poena peccati , & causa pecca●…i . § . X. But howsoever Bellarmine letteth passe ( as well he might ) his other arguments alleaged in his Booke of Baptisme , as impertinent to this present question ; yet one of them hee hath thought good not to omit , as being in his conceit c unanswerable ; which notwithstanding I have not onely answered elsewhere d , but also have used it as an invincible argument e to prove justification by imputation of Christs righteousnesse , viz. the argument taken from the antithesis of Adam to Christ , Rom. 5. 19. which Bellarmine here straineth beyond the extent of the antithesis made by the Apostle . In other places Bellarmine hath thus argued : As through Adams disobedience we were made sinners , so through Christs obedience wee are made righteous : but through Adams disobedience we were made truely sinners , namely by unrighteousnesse inherent , and not onely f by imputation . Therefore through the obedience of Christ we are made truly righteous , namely by righteousnesse inherent . But here , to serve his present turne , he altereth both the assumption and the conclusion . The assumption ; for where before he said , not onely by imputation , here he saith , not by imputation . The conclusion : for first , in stead of concluding , that wee are by the obedience of Christ made inherently just , which we confesse , though not intended by the Apostle in that place ; he concludeth , that the obedience of Christ hath truly taken away and wiped out or abolished all our sinnes . And secondly , that he hath taken away our sinnes non imputa●…ivè , sed verè , not by imputation , but truly . His former argument I retorted after this manner : As through Adams disobedience wee were made sinners , that is , guilty of death and damnation : so by Christs obedience wee are made just , that is , absolved from that guilt , and accepted as righteous unto eternall life . But by imputation of Adams disobedience we were made sinners . Therefore by imputation of Christs obedience wee are made righteous . The assumption , that we were made sinners by imputation of Adams disobedience , I proved , as by other arguments , so by Bellarmines owne confession in other places . Secondly , I have acknowledged it to bee true , that as we are made truely sinners through Adams disobedience , not onely by imputation of Adams sinne , but also by transfusion of both that privative and positive corruption , which by that disobedi - ence he contracted : so we are made truly just through the obedience of Christ , not onely by imputation of his obedience , but also by infusion of righteousnesse from him . But though we be truly made just by righteousnesse inherent yet it followeth not , that we are in this life made perfectly just . Neither doth it follow , that because Christ doth free us from the dominion of sin , we are therfore freed wholly from the being of sinne in us : neither , that if we be freed from sinne by imputation , we are not freed truly . For the Apostle useth these termes promiscuously , remitting of sinne and not imputing of sinne , justifying and imputing righteousnesse . And as Christ g was truly and really made a sacrifice for sinne in our behalfe : so wee are truly and indeed made the righteousnesse of God in him . Thus have I proved , that neither remission of sinne is the abolishing of sinne , nor justification all one with sanctification : and that the Papists by confounding justification and sanctification , and of these two making but one , have utterly taken away and abolished out of their Divinity , that great benefit of our justification . A TREATISE OF IVSTIFICATION . THE THIRD BOOKE : Concerning Justification or saving Grace . CAP. I. What is meant by the word Grace in the Question of Iustification . § . I. THE second Capitall errour of the Papists in the Article of justification , is concerning justifying and saving grace . For when as the holy Ghost would note unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first moving cause or motive in God , the principium or primary cause ( which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of our justification , he saith , that we are justified by the grace of God , Rom. 3. 24. Tit. 3. 7. that wee are saved by his grace , Ephes. 2. 8. meaning thereby the gracious favour of God in Christ , whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a he hath graciously accepted and embraced us in his beloved : They , most absurdly and wickedly , that they may place the matter of their justification , and merit of their salvation in themselves , doe by grace understand the gifts of grace , and namely and especially that of Charity , habitually inherent in us . For so they teach , justifying grace to bee a divine b quality inherent in the soule per modum habitus , a supernaturall habit infused of God : and that , not really distinct from Charity . And in like manner , what in this kind is said of the c Love of God , they understand it commonly , not of Gods Love , whereby hee loveth us ; but of our love ; whereby wee love God. § II. For the better understanding of this point , we are to distinguish the divers acceptions of Gods grace . For either it signifieth the favour of God in himselfe , or the gifts of grace in us . The former is the proper signification : for the grace of God , properly understood , is one of Gods attributes ; whereby he is signified to be gracious , and is referred to his goodnesse , Exod. 33. 19. cum 34. 6. unto which also his love and mercy are referred ; but with this distinction . For Gods goodnesse is considered either d as hee is good in himselfe , yea goodnesse it selfe ; or as hee is good to his creatures , which is his bounty , which , being referred to his creatures , e either as having goodnesse communicated to them , is his love ; or as being in misery , is his mercy , or as having deserved no good thing at the hands of God , but the contrary , is his Grace . The latter signification is unproper and metonymicall , the word Grace being taken for the effects of his grace , viz. his free and undeserved gifts and benefits proceeding from his grace and favour : which are not properly called the grace and favour of God , but his graces and favours , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gifts of grace , Rom. 11. 28. 1 Cor. 1. 7. 12. 4. 31. And in both senses it is either more largely taken for any favour or favours of God though common , as both his favour and love in creating , preserving and governing his creatures ; and also the fruits thereof , which are his common favours , as the gifts of nature ( in which sense Pelagius did call bonum naturae , and namely free-will , the grace of God ) and the gifts dispensed by his providence , as his temporall blessings which he graciously bestoweth upon both good and bad , Matth. 5. 45. In which respect hee is not onely said to be channun , f gracious , Exod. 22. 27. and graciously to bestow such gifts , Gen. 33. 5. 11. Esai . ●…6 . 10. but also to bee the Saviour of all men , 1 Tim. 4. 10. yea to save both man and beast , Psalm . 36. 6. Or else it is used more specially to signifie the peculiar favour and favours of God vouchsafed to his peculiar people , viz. the Church , tending to the salvation of it and of the members thereof , which is the usuall acception of the word in the Scripture . § III. This by the Schoolemen is very unfitly distinguished into gratia gratum faciens , & gratia gratis da●…a : for first , out of this distinction , that , which chiefly and properly is to be called grace , viz. the gracious love and favour of God in Christ , is left out . Secondly , whereas by gratia gratum faciens , the justifying , and saving grace , they meane grace infused , and namely the habit of Charity , they oppose it to gratia gratis data , to grace freely given , as if the grace infused were not also freely given . But they might have learned either from their Master g a better distinction of Grace , though he doe but lightly touch upon it , that Grace is either gratia gratis Dans , gratia gratis Data , or a better exposition of that distinction , which they have propounded , according to the Scriptures : that by Gratia gratum faciens is meant the gracious favour of God in himselfe , whereby he graciously accepteth us in his Beloved ; and by gratia gratis data , the gifts of grace freely bestowed upon us : for so the Apostle seemeth to distinguish Rom. 5. 15. that it is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace of God in himselfe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as he speaketh , Ephes. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of grace in us : Or as elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace of God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gifts of grace . The former , is the gracious favour of God , and is in God the giver of all good gifts , as the fountaine of all graces : the latter , are the gifts of grace , and are in the receivers as streames derived from that fountaine . Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or gifts of grace , are either sanctifying graces h , tending to the salvation of him who is indued with them , as faith , hope , charity , the feare of God , &c. or edifying i graces , which are given for the salvation of others : and those , either ordinary , as the gifts of the ministery ; or extraordinary , k as the gifts of prophecie , of tongues , of working miracles , which the Schoolemen called gratias gratis datas . § . IV. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these gifts of grace , whether you understand those edifying , or those sanctifying graces , may every one of them by a metonymy be caled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a grace , or by special relatiō to some peculiar grace , vouchsafed to some particular person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l this or that grace , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this or that gi●…t of grace ; yet none of them can absolutely and properly be called the grace of God , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m , the saving grace of God or gratia gratum faciens ; of which this question is understood , to wit , whether this justifying and saving grace of God be in●…erent in us , as a quality or habit , or be out of us in God , as being one of his attributes . The Papists say , it is inherent in us , per modum habitus , after the manner of an habit infused into us ; and so is the matter of justification , considered as an action of God , as we conceive of justification ; or the forme , as they say , speaking of justification passively , and confounding it with sanctification . But we , though we doe confesse , that in the gifts of saving grace , as faith , hope , charity , &c. concurring in us , our inward or habituall sanctification doth consist : yet we deny them , or any one of them to be either the matter or forme of justification . But contrariwise we constantly affirme , that the justifying and saving grace of God , or , as they speake , gratia gratum faciens , is the gracious favour of God in Christ , which is out of us in him , concurring to our justification , neither as the matter nor forme , but as the efficient cause thereof . Against which assertion the accursed n Councell of Trent o hath denounced Anathema , If any man shall say , that the grace , by which we are justified , is onely the favour of God , let him be accursed . But first I will produce our proofes ; and then answere their objections . CAP. II. Our proofes , that by the Grace of God , by which we are justified , is meant the gracious favour of God in Christ. § . I. THe Papists , for all their cursing , are not able to produce any one pregnant testimony to prove , that the grace , whereby wee are justified , is inherent in us . But , that Grace doth signifie that favour of God , wee are able out of the New Testament to alleage above fifty testimonies , whereof some shall hereafter be cited . And as for the Old Testament , it is evident , that the Hebrew a words which signifie the grace of God , and are to be translated by the word grace , doe alwaies signifie favour , and never grace inherent . As , if I have found grace in thy sight , Gen. 18. 3. Ex. 33. 13. 17. God gave Ioseph grace in the sight of the keeper , Gen. 39. 21. and the people of Israel grace in the sight of the Egyptians , Exod. 3. 21. In which sense the blessed Virgin is said to have found grace with God , Luk. 1. 30. and our Saviour to have increased in grace with God and man , Luk. 2. 52. § . II. Secondly , that grace whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratos fecit , made us gracious or graciously accepted us in his beloved , is gratia gratum faciens , that is , the justifying and saving grace . By the gracions love and favour of God in Christ , which is out of us in him , the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made us gratious , or gratiously accepted us in his beloved , and not by any gift of grace inherent in us . Therefore the gratious love and favour of God in Christ is gratia gratum faciens , that is , the justifying and saving grace , and not any gift of grace inherent in us . The proposition is in it solfe evident . The assumption is proved out of Eph. 1. Blessed be God , who hath blessed us in Christ with all spirituall blessings — according as he hath elected us in him before the foundation of the world — having predestinated us unto the adoption of children — to the praise of the glory of his grace , wherein or whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , gratos fecit , hee hath made us accepted in his beloved , in whom wee have redemption through his blood even forgivenesse of sinnes , according to the riches of his grace , verse 3 , 4 , 5 , 6. 7. For by or in that grace , to the glorious praise whereof the Lord elected us before the foundation of the world , and according to the riches whereof wee are redeemed by Christ , the Lord hath gratiously accepted us in his beloved . But it were very absurd to say , that God hath elected us to the praise of the glory of our Charity , or that wee are redeemed according to the riches of our charity . But we were elected to the praise of the glory of his grace , that is , of his gracious love and bounty in Christ , which grace was given unto us in Christ before all secular b times : and according to the riches of this grace he hath redeemed us by Christ. Wherefore gratia gratum faciens , the grace , by which wee are justified , is not any gift of grace inherent in us , but the eternall grace and favour of God vouchsafed unto us in Christ , before the foundation of the world , and before all secular times . § . III. In respect of this grace , whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graciously accepted the blessed Virgin , she , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 28. graciously accepted or graced , or as it is expounded verse 30. that she had found grace and favour with God. And so may all the elect and faithfull children of God be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as in many places of the Old Testament they are in the very same sense , called chasidim passively understood . Especially , where that word is read with the Affix or Pronoune betokening God , to signifie his chasidim the favorites of God : and thus it is read with the Affix of th●… first Person , when God is the speaker , calling them Chasidai , c my favourits : or of the second whenthe speech is directed unto God , and then they are called in the plurall Chasideica , thy favorits , Psal. 52. 9. 79. 2. 132. 9. 145. 10. and in the singular Chasideca thy favourite , Deut. 33. 8. Psal. 16. 10. 89. 19. or of the third person in the singular Chasido , his favourite , or Chasidso , d Psal. 4. 3. and in the plurall Chasidain , his favourites . Psal. 31. 24. 85. 9. 97. 10. 116. 15. 149. 9. that is , as not onely Tremellius and Iunius , but also Vatablus interpret it , quos benignitate prosequitur , those whom God doth specially favour , those who have found grace with God ; which commonly are translated Saints , and so are all the faithfull usually called , even in the New Testament e as the translation of the Hebrew chasidim : sanctity not being the cause of Gods favour , which is eternall , but the proper badge and cognizance of those , who are the favorites of God , by which they are knowne . And further out of the same place , Eph. 1. 6. where it is said that by this grace hee hath made us gracious in his beloved it is plainely proved , that by it is meant the gracious favour of God towards us in Christ , in which respect it is also called the grace of our Lord Iesus Christ. Act. 15. 11. So Rom. 16. 20. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 1. 6. 6. 18. Phi. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Philem. 25. Apoc. 22. 21. and to the same effect it is called the love of Christ , Rom. 8. 35. that is , as it is expressed vers . 39. the love of God which is in Christ. Which places cannot without absurdity bee understood of that grace of God , or of that love of God , which is in us , that is to say of our love of God. § . IV. Thirdly , by what grace of God wee are elected , called , redeemed , reconciled , adopted , saved , by the same wee are justified . But by the gracious favour of God , by which hee hath gratiously accepted of us in his beloved , and not by any thing in us , we were elected according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his will to the praise of the glory of his grace , Eph. 1. 5 , 6 for which cause our election unto life is called the election of grace , Rom. 11. 5. By grace wee are effectually called , according to f his purpose . For God hath called us with an holy calling , not according to our workes , but according to his owne purpose of grace , which ( grace ) was given us in Christ Iesus , before all secular times , but is now made manifest by the appearing of our Saviour , 2 Tim. 1. 9. By his gracious favour in Christ , God hath redeemed us , reconciled us unto himselfe adopted us , and not by our charity , or any thing in us . And finally , by his gracious favor we are saved through faith , and not of works or of any grace or righteousnesse iuherent in us , that he might shew the exceeding riches of his grace , in his kindnesse towards us through Iesus Christ , Eph. 2. 7 , 8. Therefore by the gracious favour of God in Christ , and not by any grace inherent in us , the Lord doth justifie us : and therfore the sacred fathers of Trent must take home to themselves ( according to the censure of the Apostle , Gal. 1. 8. 9. ) that Anathema , which they denounce against those , who say , that the grace whereby wee are justified is onely the gracions favour of God in Christ. § . V. Against the proposition if it bee objected , that the grace of election is eternall , but the benefit of vocation and the rest is temporall , and therefore not the same : I answer , that although the benefit of vocation and of the rest be given us in time yet the grace , by which we are called , justified , and saved , is eternall , 2 Tim. 1. 9. And therefore Bellarmines distinction of grace g into eternall , by which wee were elected ; and temporary , by which wee are called , and justified , is idle and to no purpose . § . VI. If againe it be objected , that by what grace we are sanctified , by the same we are justified : by inherent grace we are sanctified , therefore by inherent grace we are justified : I answer by distinction of the phrase by grace : for if therby be meant the efficient cause , then I confesse the proposition , to wit , that by what grace we are sanctified , we are also justified . For the same gracious favor of God is the efficient cause as wel of our sanctification , as of our justification ; and I deny the assumption . But if by that phrase be meant the essentiall c●…use , that is , the matter or the forme of our sanctification : then I confesse the assumption , and deny the proposition : For by the inherent graces ( wherin our habitual sanctification consisteth ) we are sanctified : but we are justified not by any grace inherent , but onely by the righteousnesse of Christ : as I have shewed before , and hereafter shall fully prove in its due place . For wee are justified by the grace , that is , the gracious favour of God in Christ , h gratis in respect of us , that is , without any cause or desert in us , through the redemption which is in Christ , without the works of the Law , that is , without respect of any obedience performed by us , or righteousnesse inherent in us , that is prescribed in the Law , which is the perfect rule of all inherent righteousnesse . § . VII . If in the third place it be objected , that faith is a grace inherent but we are justified by faith . Or thus , faith doth justifie , faith is a grace inherent , therefore some grace inherent doth justifie . I answer againe , by distinction , that faith doth not justifie , as it is a grace or quality inherent , or as it is a part of our inherent righteousnesse ; but relatively , as it is the instrument , as hath beene said before , to receive Christ who is our righteousnesse : neither doth faith properly , but the object thereof , which it apprehendeth , justifie . As it is the almes properly , which releeveth the poore man , not the hand which receiveth it . For when we say that a man is justified by faith without workes , or by faith alone , our meaning is , that we are justified by the righteousnes of Christ alone , which is apprehended by faith onely , without respect of any righteousnesse inherent in us , or obedieuce performed by us . § . VIII . Fourthly , the justifying and saving grace is expressed many times by other words of like signification to the gracious favour of God , which cannot be drawne to signifie our charity , or any grace inherent in us . As appeareth both by such synonyma , as are joyned with it in the same places , as grace and love , 2 Cor. 13. 14. Grace and mercie , 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Iohn 3. and also by parallelling other places , as where it is said , Tit. 2. 11. When the grace of God appeared , the same is expressed thus , chap. 3. 4. When the kindnesse of God and his love towards man appeared . And where in some places i it is said , that wee are justified or saved by his grace , or according to his grace : in others it is said , according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his good will and pleasure , Eph. 1. 5. 9. Phil. 2. 13. according to his mercy , Tit. 3. in which place these foure words are used as Synonyma , signifying the same thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kindnes or bounty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love of mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace This grace of God is notably expressed , Eph. 2. 4. 5. 7. 8. by divers words of the like signification . God , who is rich in mercie , for his great love wherewith he loved us , hath when wee were dead in our sinnes quickened us together with Christ ( by grace you are saved ) that in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ : for by grace yee are saved through faith , &c. here is the riches of his mercie , the exceeding riches of his grace , his greatlove wherewith hee loved us , his bounty towards us in Christ , and all to set forth his saving grace . So in the Old Testament , mercie and grace are used as words of the like signification . Exo. 33. 19. I will bee gracious to whom I will bee gracious , and I will shew mercy to whom I will shew mercy ; which text the Apostle rendreth thus , Rom. 9. 15. I will have mercy on whom I will have mercie , and I will have compassion of whom I will have compassion . Exod. 34. 6. where the Lord proclaiming his goodnesse or bounty before Moses as hee had promised chap. 33. 19. expresseth it in these termes . The Lord , the Lord God , mercifull , and gracious , slow to anger , abundant in chesed ve emeth , in bounty and truth ( which in the New Testament are translated grace and k truth ) keeping mercie for thousands , forgiving iniquity , &c. So Psal. 86. 15. Thou O Lord art a God full of compassion and gracious , long suffering and plenteous in mercie and truth . Likewise Psal. 130. 8. 2 King. 13. 3. So also Psal. 145. 8 , 9. the Lord is gracious and full of compassion , slow to anger , and of great mercy , the Lord is good to all , and his mercies are over all his workes . And in like manner , Nehem. 9. 17. thou art a God of condonations , that is ready to pardon , gracious and mercifull , sl●…w to anger , and of great bounty . § . IX . Fifthly , if justifying grace were inherent , there would be no such opposition , as the Apostle maketh in the question of justification , betweene grace and workes ; as that if wee bee justified by the one , wee cannot be justified by the other : but they might as well stand together , as the first justification of the Papists , which is habituall , consisting in the habits of grace infused , with the second which is actuall consisting in works , or rather the one would infer the other : because we cannot be justified by the one , ( I speak of adulti ) without the other : for if wee bee justified by inherent righteousnesse , that righteousnesse must be totall and perfect , and therfore both habituall , and actuall , and both must concur unto justification : for neither without the other is perfect . Object . Yea , but the Apostle , when hee saith , that faith doth justifie without workes , hee speaketh of the first ju●…ification , unto which works doe not concurre : and when hee opposeth grace to workes ; hee meaneth the works of the Law , done before faith , without grace , by the power of nature . Answ. This is all that the Papists have to excuse themselves , that they doe not openly contradict the Apostle , who so often and so peremptorily concludeth , that wee are justified by grace and not by workes , by faith without the workes of the Law. But it is evident , that by the workes of the Law is meant , all that obedience and righteousnesse , that is prescribed in the Law , which is the perfect rule of all inherent righteousnesse . And therefore , when the workes of the Law are rejected , all inherent righteousnesse is excluded from justification . It is also manifest , that the holy Ghost speaketh generally l of all men , whether in the state of nature , or in the state of grace ; and of all workes , whether going before , or following after faith ; insomuch that the workes which wee have done in righteousnesse , Tit : 3. 5. are excluded ; yea the workes of faithfull Abraham are denied to have justified him before God. And therefore those who have both faith and works are justified by faith without workes . But these objectiots I shall fully satisfie in their due m place . § . X. Sixthly , whereas the Papists say , that justifying grace is the same with charity , I argue thus : Charity is the fulfilling of the Law in our owne persons : But wee are not justified by our fulfilling of the Law in our owne persons , Gal. 2. 16. 3. 10 , 11. Therefore we are not justified by our charity , and consequently not by grace inherent . § . XI . Seventhly , that the Apostle by grace in the articles of justification and salvation understood the gracious favour of God in Christ and not inherent grace , appeareth both by his assention , Rom. 5. 20. that where sinne abounded , Gods grace did much more abound ; and by his question , Rom. 6. 1. shall wee continue in sinne , that grace may abound ? for it were a strange conceit , that where sinne aboundeth , inherent righteousnesse should abound so much the more . And to these we may adde those places which speake of going to the throne of grace that we may obtaine mercie and find grace , Heb. 4. 16. of the exceeding riches of his grace in his kindnesse towards us through Iesus Christ , for by grace we are saved , Eph. 2. 7. 8. of the grace of God , and the gift of grace distinguished one from the other , Rom. 5. 15. of those that beleeve by the grace of God , Act. 18. 27. of commending men to the grace of God , Act. 14. 26. 15. 40. of the word of his grace , Act. 14. 3. 20. 32. of the Gospell of his grace , Act. 20. 24. of the grace of our Lord Iesus Christ , who being rich became poore for us , 2 Cor. 8. 9. of our predestination to the praise of the glory of his grace Eph. 1. 5 , 6. of the election of grace , Rom. 11. 5. of the appearing of the grace of God which bringeth salvation , Tit. 2. 11. of Christ his tasting of death for us by the grace of God , Heb. 2. 9. of the reward not imputed of grace to him that worketh , Rom. 4. 4. of turning the grace of God into wantonnesse , Iud. 4. &c. § . XII . Lastly , so cleare is this truth , which wee deliver according to the scriptures concerning justifying grace , that Albertus Pighius , n a famous divine among the Papists doth confesse , that what the Schoolemen teach concerning justifying grace , that it is a quality in our soules infused of God , and there remaining after the manner of an habit ; and that it is the same in substance with the habit of charity , &c. are meere devises of men , having no warrant in the Scriptures . Thomas Aquinas also writing on Tit. 2. 11. it is to bee knowne , saith he , that grace signifieth mercie — and mercie alwayes was in God : yet , in respect of men , in times past it lay hid — but when Christ the Sonne of God appeared grace appeared — and it may be said that in the Nativity of Christ grace appeared two wayes : the former , because by the greatest grace of God he was given unto us — and upon this grace in the second place followed the instruction of mankind — wherupon he saith , teachingus , &c. Whereunto we may adde , that those few places , which Bellarmine alleageth for inherent grace , are by some of their owne writers understood of the gracious favour of God , as we shall shew in the particulars which now we are to examine . CHAP. III. Bellarmines allegation for grace inherent out of Rom. 3. 24. proved to make against himselfe . § . I. BVt before I propound them , I am to advertise the Reader , that we do not deny , that there are divers graces of sanctification , and those also necessary to salvation , as faith , hope , charity , the feare of God , &c. inherent in the soules of the faithfull , as divine qualities , residing there per modum habitus . So that Bellarmine in his booke a de gratia & lib. arbitr . might well have spared his labour , whereby he endeavoreth to prove such grace or graces to bee inherent in the soule ; which never any of us denyed . But wee deny that gratia gratum faciens , or justifying grace is inherent in us . This therefore Bellarmine laboureth to prove , lib. 2. de justif . cap. 3. b unto which in the other place hee doth referre us : alleaging Rom. 3. 24. Being justified freely by his grace through the redemption which is in Christ Iesus , &c. Answ. It cannot bee denyed , but that the popish cause , in this particular , is very desperate , when for the defence thereof they are able to alleage one onely place , where grace is mentioned ; and that such a one , as is a most pregnant testimony to prove free justification by faith onely , without respect of any righteousnesse or grace inherent in us . § . II. And this is proved , first , by the context , or coherence of these words , with those which goe before . For thus the Apostle reasoneth : Those that bee in themselves sinners , and by their sinne obnoxious to the judgement of God , are not justified by righteousnesse inherent , all which is prescribed in the Law ; but of necessity must be justified by a righteousnesse , which without the Law is revealed in the Gospell , even the righteousnesse of God , that is , of Christ , who is God , apprehended by faith . But all men , without exception , both Iewes and Gentiles are in themselves sinners , and by their sinne obnoxious to the judgement of God. Therefore , seeing all have sinned , and are fallen short of the glory of God , that is , excluded from eternall glory , they are not justified by righteousnesse inherent which is prescribed in the Law ; but they are justified by a righteousnesse , which without the Law is revealed in the Gospel , to wit , the righteousnesse of God , that is , of Christ , who is God , apprehended by faith . And that is it which is said in this text , that those who have sinned , and are fallen short of Gods glory , and from their title to heaven , are justified , that is , acquitted from their sinnes , and entituled unto the Kingdome of heaven , freely , without respect of any grace or righteousnesse in themselves , by the meere gracious favor of God , when they had deserved the contrary , through the redemption that is in Christ Iesus , whom God hath set forth to bee a propitiation through faith in his bloud , to declare his righteousnesse , &c. To the same purpose the Apostle disputeth , Gal. 3. as hereafter wee shall heare . § III. Secondly , it is proved by the words of the text alleaged : the first wherof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being justified . Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have proved heretofore , doth never in al the Scriptures signifie to make righteous by infusion of righteousnesse , and therfore here it is not meant , that wee are justified by grace infused . Neither doth justification import a reall or positive change in the subject , but relative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath beene shewed . And wee must remember , that as it is called , so it is justificatio impii c , the justification of a sinner ; not onely because before justification men are sinners , but also because being justified , they still remaine sinners in themselves , though in Christ d they are made righteous . And we are to conceive of justification as a continued act of God from our vocation e to our glorification , whereby hee doth accept of a beleeving sinner , as righteous in Christ , not onely at his first conversion , but also afterwards , whiles hee beleeveth in Christ : though still in himselfe hee bee a sinner . And to that end doth our Saviour make continuall intercession for us , that the merit of his obedience may be●… continually imputed unto us . As for the Papists , they being in their owne conceit justified , as they all are after they have beene either baptized in their infancie , or absolved when they come to yeares ; they are no sinners , neither is there any thing in them f which God hateth , or which may properly bee called sinne . But justification being of sinners , and they being no sinners , but ●…aying they have no sinne , and avouching , that hee onely is a just man in whom there is no sinne ; hereby it appeareth , that neither are they justified , neither is there any h truth in them . § IV. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is an exclusive particle , excluding the false causes of justification , and signifying , that wee are justified without any desert or worthinesse in our selves , without works , without respect of any righteousnesse inherent in us : which directly overthroweth the assertion of the Papists , for proofe whereof this place was alleaged . § V. The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his grace : that is , by the gracious favour of God in Christ , which is out of us in him , as hath beene proved , that is , by his love of us , and not by our love of him . Neither is there any shew of reason , why it should in this place , above all others signifie as it never doth , an habit of justifying grace inherent in us : especially , if that bee true , which hereafter I shall plainely demonstrate , that wee are not justified by that which is inherent . And thus Saint Ambrose expoundeth these words , gratia Dei gratis ; justificati sunt gratis , quia nihil operantes , neque vicem reddentes , sola fide justificati sunt , dono Dei : they are justified freely , because neither working ( before their justification ) nor rendring any recompence ( after their justification ) they are by faith onely justified by the grace , that is , ( as he expoundeth it ) the gift of God. And on those words by the redemption , which is in Christ Iesu ; he testifieth k ( saith hee ) that the grace of God is in Christ , ( but not in us ) because by the will of God we were redeemed by Christ. Pererius likewise a learned Iesuit , The name of Grace , saith he , l when it is here said , justified freely by his grace , though it may signifie , that supernaturall and divine quality infused into the soule of man , and inherent therein : yet rather it seemeth in this place to signifie gratuitam Dei b●…nitatem & benignitatem erga hominem , the free or gracious goodnesse and bounty of God towards man. Grace therefore doth not signifie , either the matter , or the forme , but the efficient cause of our justification . § . VI. The fourth word is , through the redemption that is in Christ Iesus , whereby is meant Christs whole satisfaction made to the Law , both in respect of the precept , and of the penalty ; by which , being as the Papists themselves confesse , imputed unto us , we are redeemed and justified , as being the matter and merit of justification . § . VII . The fifth word is by faith , whereby is noted the instrument , by which we apprehend and receive that satisfaction or righteousnesse of Christ , by which we are justified ; which is indeed out of us in him , but imputed to those that beleeve . The righteousnesse therefore , by which we are justified , is the righteousnesse of faith , that is , the righteousnesse of God , or of Christ apprehended by faith . § . VIII . The sixth and last is the end , why God did give his Sonne to be a propitiation for our sinnes ; to shew forth his righteousnesse for the remission of sinnes , and that hee might bee just , and the justifier of him , which beleeveth in Iesus . For in the worke of our redemption and justification Gods justice is declared to be such , that he forgiveth no sinnes , but those onely , for which his justice is satisfied by Christ : neither doth he justifie any , but those , whom by communication of Christs righteousnesse unto them , he maketh just . But how should the satisfaction of Christ , that is , his obedience and sufferings being transient , and so long agoe performed , bee communicated unto us for our justification , otherwise but by imputation ? And if wee bee justified by imputation of Christs righteousnesse , then not by inherent grace , or infused righteousnesse . CAP. IV. Bellarmines dispute out of Rom. 3. 24. refuted . § . I. NOw let us see what Bellarmine inferreth upon this place . Here ( saith he ) all the causes almost of justification are set forth together . The efficient cause is noted in the word gratis , freely , importing the liberality of God : the formall cause , in the word Grace : the meritorious cause , in the word redemption : the disposing cause , in the word faith : all of them almost depraved or misapplyed by Bellarmine . For neither is the true efficient cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( which he calleth , vocabulo nimis diluto , Gods liberality ) signified by the word gratis ; but the false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or meritorious cause is by this word excluded , and the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which is the merit of Christ , included in the word redemption . As if he had said , we are justified grat●…s in respect of us , that is , without any cause or desert in us , without any worthinesse of ours : but not gratis in respect of Christ , by whose pretious death and merits we are justified . Neither by Grace is meant iustice given and infused of God , which , hee saith , is the formall cause of justification : but the grace of God , as I have shewed , signifieth the gracious favour of God ; which is not the formall cause of justification , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficient or moving cause . Neither is redemption , passively understood , the meritorious cause of our justification : for that , as well as reconciliation or justification it selfe , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fruit and effect of Christ his death and obedience : which , as they are the matter and meritorious cause of our justification , so also the price and merit of our redemption . How then are we said to be justified through the redemption that is in Christ Iesus ? either by a metonymy of the effect for the cause , redemption being put for Christs satisfaction , or paying of a price of ransome for us , by which we were redeemed : or else we are said to be justified by his redemption , as we may be said to be justified by remission of sinnes . For by Christ wee have redemption , that is , remission of sinnes , Col. 1. 7. Ephes. 1. 14. and so Occumenius expoundeth these words by the redemption , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But how is he justified ? by the forgivenesse of sinnes which wee obtaine in Christ Iesu. Neither is faith the disposing cause , as he saith , ( for then a man might have a true , lively , justifying faith , and not bee actually justified , which is contrary to the Scriptures , Act. 13. 39. Ioh. 5. 24. 6. 47. but the instrumentall cause : which is therefore said to justifie , because the object , which it receiveth , doth justifie : in which sense the same benefits which wee receive from Christ , are ascribed to faith . Now the object of faith being the righteousnesse of Christ , which is out of us in him ; it is evident , that when wee are said to bee justified by faith , it is meant , that wee are not justified by righteousnesse inherent , but by that righteousnesse which faith doth apprehend . § . II. Yea , but Bellarmine will prove by divers arguments , that Grace in this place doth not signifie the gracious favour of God : first , because the favour of God was sufficiently signified by the word gratis . For hee that justifieth freely doth it out of good will and liberality : therefore that addition , by grace , doth not signifie the favour it selfe , but some thing else , that is to say , the effect of that favour . I answere , that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Chinnam , is a particle exclusive of any cause , price , worth or desert in us , which may be shewed by many examples . Where it signifieth , first , without cause or desert : As where it is said , they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , without any cause in me or desert of mine , Ioh. 15. 25. ex Psalm . 35. 19. and vers . 7. where Symmachus readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalm . 69. 4. So Ezech. 14. 23. 1 Sam. 19. 5. 25. 31. 1 King. 2. 32. Psalm . 109. 3. 119. 161. Lam. 3. 52. Secondly , freely , without paying any price , as Exod. 21. 11. Numb . 11. 5. 2 Sam. 24. 24. Esai . 52. 3. 5. Mat. 10. 8. Apoc. 21. 6. 22. 17. So that this exclusive particle was inserted , not to set downe the true cause of justification , but to exclude the false : that we are justified freely without any cause in us , or desert of ours , or price paid by us , meerely by the grace of God , through the redemption which is in Iesus Christ. And thus is the word expounded by all Writers almost , both Old and New , and those as well Papists as Protestants . a Ambrose , as you heard , gratis , saith he , quia nihil operantes , nec vicem reddentes sola fide justificati sunt dono Dei : freely , because working nothing , nor making any recompence , they are justified through faith alone , by the gift of God. b Augustin , Prorsus gratis das , gratis salvas , qui nihil invenis unde salves , & multum invenis unde damnes : Altogether freely thou givest , and freely thou savest , because thou findest nothing for which thou shouldest save , and thou findest much for which thou maist condemne . c Oecumenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely , that is , without any good deeds of thine thou art saved : and d againe , as bringing nothing else but faith , and after , because all have sinned , therefore all that beleeve in Christ are justified freely , e bringing onely faith to their justification . Hugo Cardinalis ; glossa interlin . gratis , i. sine meritis . So Thomas Aguinas , and other Popish Writers ; yea , f Bellarmine himselfe , to bee justified freely is to bee justified without merit , without workes . This particle therefore sheweth not by , or for what wee are justified : but by or for what wee are not justified . § III. His second reason : because the preposition per , when it is said , per gratiam , being not a note , as hee saith , of the efficient cause , is not rightly applied to the favour or good will of God , which is the efficient cause , but either to the formall cause , or to the meritorious cause , or to the instrument . For wee could not well say , that God doth justifie us per favorem aut per suam benevolentiam , by his favour or by his good will : but wee say well by grace inherent ( though not very well by his grace inherent , for that which is inherent is ours , though from him ) by the merit of his sonne , by faith , by the sacraments . First , I answere , that the preposition is not in the originall text , where the Apostle doth not say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as noting in Bellarmines conceit the formall cause , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as noting the antecedent or moving cause , which is principium actionis , as is usuall in the like actions , which ( the efficients working per se ) are done naturâ , arte , consilio or voluntate , &c. in which wee doe not say , per naturam , per artem , &c. And therefore this objection is very frivolous . Secondly , I answer , that per in Latine , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke , are very often applyed to the efficient cause : whereof , even in the New Testament , there are , as I suppose , more examples than there bee leaves : whereof some are attributed to God , as Rom. 11. 36. Gal. 1. 1. Heb. 7. 21. to the Sonne , Ioh. 1. 3. Col. 1. 16. Heb. 1. 6 , &c. to the holy Ghost , Rom. 5. 5. 1 Cor. 12. 8 , 9. And to omit other examples , which are innumerable , to the attributes of God , which are the prime motive causes of all his actions : as by the will of God , 1 Cor. 1. 1. Eph. 1. 1. Col. 1. 1. Rom. 5. 32. 2 Cor. 8. 5. by the grace of Iesus Christ wee shall bee saved , Act. 15. 11. who beleeved by Grace , Act. 18. 27. called by his grace , Galath . 1. 15. by the tender mercies of our God , Luk. 1. 78. Thirdly , to Bellarmine in this g place denying the preposition per to be rightly applied to the efficient cause , I oppose Bellarmine h in the twelfth chapter of the same booke , affirming , that the particle per doth signifie the cause efficient , as Pro. 8. per me Reges regnant , &c. His third argument . The good will of God cannot bee in vaine , but alwayes performeth and worketh that good , which hee willeth to any . For whatsoever he willeth that he doth , Psal. 115. 3 , &c. Answ. All this is true in respect of his will decreeing any thing , which is absolute , i and is called voluntas beneplaciti ; but not in respect of his will prescribing or requiring any thing , which is conditionall , and is called voluntas signi : of which will the Apostle speaketh in the place cited by Bellarmine , 1 Th. 4. 3. This is the wil of God even your sanctification . Otherwise , by Bellarmines argument all men should bee holy , because , as hee saith , God would have them truely just and holy . Therfore , saith he , if justifying grace be the favour and goodwill of God , and God doth not favour nor wish well in vaine , but maketh us holy , and blamelesse , such as he would have us to bee , then it followeth , that to be justified by grace , is not onely to bee reputed just , and not to bee so , but to be truly just , holy , and blamelesse . Answ. This argument doth not prove the particular point , for which it is brought , namely , that by grace is meant grace inherent , and not the gracious favour of God. But if it were ought worth , it would serve to prove the maine question : that although grace did signifie the favour of God , when it is said , that wee are justified by his grace : yet this place would prove , that wee are also made just by grace inherent . For whom the Lord favoureth and wisheth well unto , his benevolence is not in vaine to him : but to whom hee willeth good hee worketh it , making them truely just and holy , whom by his grace hee justifieth . For hee hath elected us that wee might bee holy , Eph. 1. 4. and this is his will , our ●…anctification . All this wee freely confesse , that whom God justifieth , he maketh just ; first , by imputation , and truly and perfectly , as hee justifieth : secondly , by infusion , as hee sanctifieth . But the Papists must at length learne to distinguish betwixt justification and sanctification . For as wee have said before , wee are justified by grace , as it signifieth the gracious favour of God onely : but wee are sanctified not onely by his gracious favour as the efficient , but also by his graces infused and inherent in us , as the matter . § . V. His fourth argument consisteth of sixe slender proofes put together , which are scarce worth the answering . That justifying grace , ●…aith hee , is not onely the favour of God , but a gift inherent in the soule , it may bee understood by the divers attributes and names thereof . As first , that it is called a gift , a gift which wee receive , a gift given by Christ , a gift given by measure . Secondly , that it is compared to essence . Thirdly , that it is compared to light . To the first , I answere , that the gracious love and favour of God is said in the scriptures to bee given , that is vouchsafed unto us , even the grace whereby wee were elected and predestinated to the adoption of children , according to the good pleasure of his will , by which wee are called , justified , and saved , 2 Tim. 1. 9. God hath saved and called us with an holy calling , not according to our workes , but according to his owne purpose and grace , which ( grace ) was k given us in Christ Iesus before secular times , having thereby graciously accepted us in his beloved , Eph. 1. 6. Behold , saith Saint Iohn , how great love the Father hath l given us , that wee should be called the children of God , 1 Ioh. 3. 1. For to so many as received Christ , hee gave m power to bee the sonnes of God , even to them that beleeve in his name , Ioh. 1. 12. § . VI. Yea , but it is such a gift as wee doe receive . Very like : for giving and receiving are relatives ; and therefore what God giveth us we doe receive , namely as hee giveth it : but hee doth not give all things by infusion , and therefore hereof it doth not follow , that what we receive in inherent , but that onely , which hee giveth by way of infusion . Now hee hath vouchsafed us his grace , whereby hee elected , redeemed , adopted , justified us , not by infusion , but by acceptation in Christ , which grace wee receive by the hand of faith , and whom hee hath graciously accepted in his beloved , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made partakers of that grace , which notwithstanding is in God , and not in them . But let us consider his proofe , Rom. 5. 11. receiving the abundance of grace and of the gift os righteousnesse . Answ. By grace here is meant gracious favor , neither doth the Apostle here say the gift of grace , but the abundance of grace and of the gift of righteousnesse . For where these two are joyned together , grace and gift , grace signifieth gracious favour : the gift of grace the fruit and effect of that favour , being some benefit bestowed , whether reall or relative . The former is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God , the latter is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this is prooved out of the 15. verse , where is mention both of the grace of God , and of the gift by grace : and that which is here called the abundance of grace , and vers . 15. the abounding grace , is elsewhere called the superabundant riches of his grace , Ephes. 2. 7. that is , of his gracious favour : which in the same Chapter to the Romans , vers . 20. is said to have superabounded , where sinne did abound : which , without great absurdity , cannot bee understood of grace inherent . Neither is the gift of grace , or of righteousnesse here mentioned , inherent : but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which came upon us to justification , is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilt , which came upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto condemnation ; that is to say , the merit of Christs obedience , opposed to the guilt of Adams fall ▪ as the whole context doth prove . But as wee were made sinners by Adams fall , the guilt thereof being imputed unto us : so we are made righteous by Christs obedience , the merit thereof being imputed unto us . § . VII . Yea , but it is a gift given by Christ. It is very true , for in and by Christ all grace and favour is vouchsafed unto us : for in him hee hath graciously accepted n us . And therefore , as it is called the grace of God , so in many places it is called the grace of Christ ; not onely because in and by him it is granted to us , but also , because he doth bestow it . But doth it hereof follow , that this grace is inherent ? what spirituall favour or grace tending to salvation hath God vouchsafed unto us , otherwise than in and by Christ ? In him he vouchsafed us grace o in generall , and in particular the grace of election : for in him wee were chosen , Ephes. 1. 4. The grace of vocation , and salvation given us in Christ. 2 Tim. 1. 9. the grace of adoption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Iesus Christ , Ephes. 1. 5. The grace of reconciliation in and by Christ , Rom. 5. 1. 11. 2 Cor. 5. 19. Col. 1. 20. The grace of redemption by Christ , Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ , Rom. 5. 9. 17 , 18 , 19. And how is this proved , which no man doubteth of , that grace is given by Christ ? because it is said , Ioh. 1. 17. Gratia & veritas per Iesum Christum facta est , grace and verity was made by I●…sus Christ , where , leaving his hold , that it is given ; he urgeth , as if he had forgot himselfe , the phrase , facta est , is made ; for , saith he , it is not well said that the favour and benevolence of God is made . § . VIII . Answ. The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not alwayes signifie was made , but many times is expressed by the Verbe substantive fuit , or extitit , as Mark. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 11. 26. 26. 6. Iohn 1. 6. sometimes by the Verbe became , as Ioh. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word became flesh , so Mark. 1. 17. 1 Cor. 9. 20. 13. 1. and sometimes by the Verbe came , and that in the sense either of happening , Rom. 11. 25. 2 Tim. 3. 11. or of growing , Matth. 21. 19. 1 Tim. 6. 4. or of being present , Ioh. 6 ▪ 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying , it is to be fitted to the place , wherein it is used , but the sense , that grace and truth was made by Christ , fitteth not . But either we are to say , extitit , it was by Christ , as Valla and sometimes Beza translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that it came by him , as our translation readeth , or that it was exhibited p or given by Christ , as the law both morall ( shewing sinne and denouncing the curse ) opposed to grace , and also ceremoniall ( consisting of shadowes and types ) opposed to truth , was q given by Moses . And thus Bellarmine himselfe understood this place : for to prove , that grace was given by Christ , he alleaged this text . But though grace and truth were given by Christ , doth it follow , that therefore grace doth signifie grace inherent ? or if it did , that , that inherent grace is justifying grace ? Howbeit the true meaning of the word , is either according to the proper signification , which is most usuall , especially when these two Chased and Emeth , grace and truth goe together : or because grace and truth given by Christ are opposed to the Law given by Moses ; by grace and truth wee may understand the doctrine of grace and truth . For as the doctrine of grace , that is to say , the Gospell ( which is the word of grace r and the Gospell of Gods grace ) especially , when it is opposed to the Law , is termed grace , Rom. 6. 14 , 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ , which is the word of truth , Ephes. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. the truth of the Gospell , Gal. 2. 5. 14. or the word of the truth of the Gospell , Col. 1. 5. is oftentimes called the truth , Iohn 5. 33. and in many other places , as hereafter s shall be shewed . § . IX . Fourthly , he alleageth that this grace is given by measure from Christ himselfe , Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God , saith hee , is not given by measure , nor by Christ. Answ. This place is not understood of justifying grace , which is the gracious favour of God in Christ , which is out of us in him ; but of the severall gifts of grace in us , which by a Metonymy are called graces , but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Oecumenius upon that place hath well observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to every one is given grace , that is , a gift of grace ) whether they bee the graces of sanctification , which are the proper fruits of saving grace , or those which by the Schoolemen are called gratiae gratis datae , of which the Apostle seemeth to speake in that place ; as hee explaineth himselfe in the verses following , vers . 8. 11 , 12. In which sense the Apostle Peter useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 4. 10. As every one hath received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift of grace , even so minister the same one to another , as good stewards of the manifold grace of God. Of these gifts of grace it is true , which Bellarmine saith , that they are given t by Christ , and that they are given by measure . But will hee from thence prove , that what grace is either given by Christ , or in measure , is not Gods favour ? I had thought , that the saving grace of God , according to his last allegation out of Ioh. 1. 17. had beene given by Christ , and that it is from the Father , through the Sonne , by the Holy Ghost . And therefore as it is called the grace of u God , who is the God of all grace , 1 Pet. 5. 10. so also the grace of our Lord Iesus Christ * , and the grace of the holy Spirit who is the Spirit of grace . Heb. 10. 29. And I had also thought , that the favour of God ( though not that which justifieth ) is in divers degrees vouchsafed unto his creatures . God loveth and favoureth x all his creatures , hee is good to all , and his mercies a●… over all his workes , Psal. 145. 9. giving all things to all , Act. 17. 25. yet among the bodily creatures hee respecteth and favoureth men chiefely , 1 Cor. 9. 9. Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which cause x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( love of mankind ) is attributed to him . Among men he favoureth the faithfull more than the rest , 1 Tim. 4. 10. who are therefore called the favourites of God , as I have shewed before . Among them the Lord especially favoureth Ministers and Magistrates , Psal. 105. 15. who are also called the favourits of God , not onely in respect of justifying grace ( which is ●…quall in all to whom it is vouchsafed ) but also in respect of their functions , and the gifts of grace bestowed on them for the good of others , De●…t . 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose 〈◊〉 z saith wel , God loveth all things which he hath made ; and among them he loveth more the reasonable creatures ; and among them hee loveth more amply those , who are the members of his onely begotten Sonne ; and much more his onely begotten himselfe , the sonne of his love . And generally , by how much the better any man is than others , it is an evidence , that hee is so much graced and favoured of God : the grace and favour of God being the cause of their goodnesse , and consequently the greater favour of greater goodnesse . § . X. Fifthly , it is , saith he , compared to essence , which is given by creation , hence it is , that we are said to be created in Christ , Eph. 2. 10. and to be a new creature , Gal. 6. 15. But that , by which we are called creatures , is inward and inherent in us . Answ. That , whereby wee are created anew according to the image of God in true holinesse and righteousnesse , is the grace , not of justification ( for wee are created to good workes , which in the same place are opposed to grace and are excluded from justification ) but of regeneration and sanctification , which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith . But who would thinke , that the Papists were so blinded with malice , as either to perswade themselves , or to goe about to perswade others , that wee deny the graces of sanctification to bee inherent , and affirme , that wee are sanctified by such a righteousnesse or holinesse , as is without us . § . XI . Finally , saith he , it is compared to light , 2 Cor. 6. 14. What followship hath light with darkenesse ? Eph. 5. 8. Ye were sometimes darkenesse , but now you are light in the Lord. 1 Ioh. 2. 9. He that saith , that hee is in the light , and hateth his brother , is in darkenesse . But light doth not make a body lucidum , unlesse it be inherent : neither doth it suffer darkenesse with it . How then 〈◊〉 , a justified man bee said not onely to be ●…ucidus lightsome , but also light in the Lord , whereas before he was darke , if still the darkenesse of sinne be inherent i●… him , and the light of grace abide without . Answ. Wee are called light in the abstract by a metonymie ; either because we are in the light ( which is not inherent in us , being either God , or the favor of God , which is the state of grace ) or because of that light which is in us : which is the grace not of justification , but of regeneration ; and is compared to light , both in respect of the inward illumination of the soule , and also of the externall sanctification of the life shining forth to others , of which our Saviour speaketh , Mat. 5. 16. Let your light , viz. of your godly conversation , so shine before men , that they seeing your good workes may glorifie your Father that is in heaven . But where he saith , there can be no darkenesse in him that is light , it is as much as if hee should say , that there can be no sinne in him that is sanctified . But he should remember , that God alone is light in whom there is no darkenesse , 1 Ioh. 1. 5. and that in the best of us there is darkenesse , that is , the flesh , even a body of sin and of death , as well as light , that is , the Spirit , Gal. 5. 17. Rom. 7. 14 , 17 , 20 , 23 , 24 , 25. and that hee who saith , hee hath no sinne ( which is the case of all justified , yea of all baptized , and of all absolved and absolute Papists ) he is a Iyar , and there is no truth in him . 1 Ioh. 1. 8. And this was his fourth argument containing sixe petite proofes . CHAP. V. His fifth argument from Rom. 5. 5. answered . § . I. FOr having no more places where grace is named to proove justifying grace to bee inherent , hee flyeth to Rom. 5. 5. where not grace but the love of God is mentioned . That grace , saith he , wherby the Apostle saith wee are justified , is said also to be charity diffused in our hearts by the holy Ghost , which is given unto us . The words are , because the love of God , or Gods love , is effused or powred forth , &c. But here now the question is , first , whether by the love of God in this place is meant the love , whereby God loveth us : or that love whereby wee love God. And secondly , if that love of God whereby wee love him should be meant , how is it proved , that that love of ours is Gods justifying grace ? For this latter , though wee constantly deny it , Bellarmine goeth not about to prove , but taketh for granted , it being the maine point in question , which cannot be proved out of this , or any other place . As touching the former , our Divines doe hold , that by Gods love in this place is meant that love , whereby God loveth us , and not that whereby wee love God : The Papists hold the contrary , which Bellarmine endeavoreth to proove by the testimony of a Augustine and two weake proofes out of Rom. 8. § . II. The testimony of Augustine hee urgeth very sophistically , as if wee had no better proofe to oppose to the testimony of Saint Augustine , than the authority of our owne writers : or as if we might not differ from Augustine in expounding some place of Scriptures , unlesse we will preferre our selves before him , when notwithstanding the Popish writers in expounding the Scriptures differ from Augustine , as oft as wee . But to the Testimony of Augustine , who saith , that the love , which is said to bee shed in our hearts , is not that love whereby God loveth us , but that whereby we love God ; we oppose first , the authority of those Writers , who understand this place of the love of God , both actively wherewith he loveth us ( which is the same with his saving grace ) and also passively , whereby he is loved of us , ( which is a notable fruit of his saving grace ) or of either of them both indifferently : as Orig●…n , Sedulius , Haymo , Anselmus , Remigius , Bruno , Thomas Aquinas , Dominicus à Soto , Pererius Disput. 2. in Rom. 5. Cornelius à Lapide : Secondly , the authority of those , who understand this love to be that , wherewith God loveth us . As of b Ambrose , who saith , wee have the pledge of Gods love in us by the holy Ghost given unto us — for that the promise is faithfull , the holy Ghost given to the Apostles , and to us , doth prove , and doth confirme our hope , and that he might commend the love of God in us , that because it is impossible that those who are beloved should be deceived , he might make us secure concerning the promise , because both it is God who hath promised , and they are deare to him to whom he hath promised . Of c Chrysostome , who saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Theophylact followeth , from that love which God sherved towards us . Of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the love of God alone wherewith he loved us : of Hierom●… and likewise of Primatius , Quomodo nos Deus diligat ex hoc cognoscinous , how God doth love us hereby wee know . To these , from among the Popish Writers we may adde Cardinal d Cajetan , who saith , the Apostle manifesteth the solid foundation of hope from the love of God towards us : and againe , e whereby it appeareth that he setteth forth the love of God towards us , as the chiefe foundation of hope . Cardinal Tolet , charitatem Dei appellat qua diligit nos Deus , he calleth it the love of God wherewith hee loveth us . f Arias Montanus , that our hope is rooted in that love wherewith God hath loved us . B. g Iustitian , who expoundeth the words thus , because that divine charity wherewith God imbraced us is shed into our hearts . § . III. Thirdly , wee oppose evident reasons from the whole context , that is , not onely from the words of the text it selfe , but also from those , which either goe before , or follow after . For , first touching the words of the Text : By the holy Spirit is meant the Spirit of Adoption , as Bellarmine confesseth in his next proofe , viz. that the Apostle speaking , Rom. 8. 15. de hoc ipso Spiritu , of this selfe same Spirit , saith , you have received the Spirit of Adoption ; who is then said to shed abroad Gods love in our hearts , when he doth perswade our soules of Gods love towards us in Christ , testifying with our Spirits that wee are the sonnes of God , h and making us to cry in our hearts Abba Father , with whom being the Spirit of promise , i and the earnest of our inheritance , so many as beleeve are sealed unto the day of our ●…ull redemption . Thus by sealing unto our soules the assurance of Gods love , he is said to shed abroad the love of God in our hearts : Secondly , that love of God which he sheddeth abroad in our hearts and sealeth unto us , as the ground whereupon our sound hope , which never maketh ashamed , is founded , is Gods eternall and immutable love ; from the assurance whereof sealed unto us by the Holy Ghost our assured hope doth flow . And therefore if we speake , as the Apostle here doth , of such a love of God , as is both the Object of our faith , and the ground of our hope : we must say with Saint k Iohn , herein is love , not that we loved God , but that he loved us , and sent his Sonne to be the propitiation for our sinnes . For that is it , whereby especially God hath commended this his love towards us , as it is here said , vers . 8. and as Saint Iohn also saith in the same place , 1 Ioh. 4. 9. In this was manifested the love of God towards us , because God sent his onely begotten Sonne into the world , that we might live through him . As for us , wee love God , because he loved us first , 1 Ioh. 4. 19. For when we are by the holy Ghost shedding abroad the love of God in our hearts perswaded of Gods love towards us in Christ ; then , and never till then our hearts are inflamed to love God againe , and our neighbour for Gods sake . But why is this love of God said to be shed forth in our hearts ? ( for this some doe urge . ) I answere , either in respect of the knowledge and assurance thereof wrought in us by the holy Ghost , as I have said ( for therefore the holy Ghost is given unto us , that we might know l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things freely given or vouchsafed unto us of God , among which the principall is his love : ) or as those of the Church of Rome , who consent with us in this point , do speak ; it is said to be effused , either as the cause is said to be effused by the effects , which are the gifts proceeding from Gods love , the chiefe whereof is the Spirit , which is given unto us , even the Spirit of adoption , which as Chrysostome saith upon this place , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest gift : or as the bounty of a Prince is shed abroad by his Almoner distributing the princes goods : for even so the love and gracious bounty of God is shed abroad in our hearts by the Spirit of grace the dispenser of Gods gifts unto us , 1 Cor. 12. 11. § . IV. In the words going before the Apostle setteth downe the fruits of justification by faith ; first , that being justified by faith we have peace with God through our Lord Iesus Christ ; secondly , by him we have through faith accesse into this grace wherein wee stand , or as the Apostle speaketh , Ephes. 3. 12. by him we have boldnesse and accesse with confidence through faith in him ; thirdly , joy in the holy Ghost , rejoycing in hope of the glory of God. And in these three the kingdome of grace consisteth , viz. in righteousnesse , peace , and joy in the holy Ghost , Rom. 14. 17. And this joy the Apostle amplifieth , because we glory and rejoyce in hope of glory , not onely when all things goe with us according to our minds , but also in affliction and tribulation . Knowing that affliction being sanctified to them who have peace with God , worketh patience , and patience worketh probation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is , as Chrysostome very well expoundeth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it maketh him approved who is tryed : for by patient bearing of afflictions , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tryals , a man is by experience found to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a sound and upright Christian , as Saint Iames m saith , and when hee is so found , hee shall receive the Crowne of life . And therefore hath cause to hope , as Saint Paul here saith , that probation worketh hope , and the hope of him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh not ashamed : whereas contrariwise the hope of the hypocrite maketh him ashamed , but what is the ground of all this ? how come wee to have this peace , this confidence , this joy , this undaunted hope ? Can wee have it by the bare assent of faith without application or desire thereof , which is the onely faith which the Papists acknowledge ? Can wee have it by our owne charity , when wee cannot know , as the Papists teach , that we have charity ? Nothing lesse , but the ground and foundation of all our peace and comfort is this , because the spirit of God , teaching those that beleeve to apply the promises of the Gospell to themselves ( which cannot be done without special faith ) the love of God is shed forth into their hearts that is , by the Spirit of adoption sealing those that do beleeve , they are perswaded , & in some measure assured of the eternall love of God towards them in Christ , upon which doe follow peace of conscience , accesse with confidence and joy in the holy Ghost . I conclude with Chrysostome , n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hee , the Apostle having said , that hope maketh not ashamed , hee ascribeth all this not to our good workes , but to the love of God ; not that whereby wee love him , for that is our chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( good works ) but that wherby he loveth us . § . V. Now let us come to the words which follow , which as Cornelius à Lapide confesseth , Valde favent , doe very much favour our exposition : wherein the Apostle sheweth , how this love of God , whereon our hope , &c. is grounded , is both manifested and assured unto us . It is manifested by this , verse 6. that when wee were of no strength , yea dead in our sinnes , the Son of God dyed for us : for so saith the Apostle , Eph. 2. 4 , 5. God who is rich in mercie , for his great love , wherewith he loved us , even when wee were dead in our sinnes , hath quickened us together with Christ , by whose grace wee are saved : which wonderfully setteth forth the love of God towards us : for scarcely as it is vers . 7. for a righteous man will one dye . And greater love no man hath than this , that a man lay downe his life for his friend , Ioh. 15. 13. But God ( saith the Apostle vers . 8. ) commendeth his love towards us ( even that love mentioned verse 5. ) in that , whiles wee were yet sinners , and by our sinnes his enemies , Christ dyed for us . It is assured , by an argument from the lesse to the greater . For if when we were sinners we were redeemed and justified by the bloud of Christ , much more being justified , wee shall be saved from wrath through him . For if when we were enemies we were reconciled to God by the death of his Sonne , much more being reconciled wee shall bee saved by his life . I conclude therefore , that notwithstanding the testimony of Augustine , ( which as himselfe p confesseth deserveth no credit further than it is warranted by the authority of Gods word , or sound reason ) by the love of God in this place is meant Gods love towards us . I come to his two other arguments . § . VI. The former , ( which is a very weake one ) is by paralleling that place with Rom. 8. 15. For , saith hee , the same Apostle speaking of the same spirit given unto us , saith , You have received the Spirit of adoption of sonnes , by which we cry Abba Father . Now , saith hee , wee cry Abba Father by that charity , whereby we love God , not by that whereby he loveth us . Which reason , if it bee reduced into a syllogisme , will not conclude his assertion , but the erroneous opinion of Lombard q the master of sentences , which Bellarmine r himselfe elsewhere confuteth , namely , that the charity whereby wee love God , is the holy Ghost . That whereby wee cry in our hearts Abba Father is the holy Ghost . By that charity wherewith wee love God we cry in our hearts Abba Father : Therefore that Charity wherewith wee love God is the holy Ghost . This conclusion Bellarmine knoweth to bee false . Therefore either the proposition is false , or the assumption : for it is impossible , that a false conclusion should bee inferred from true premisses in a formall syllogisme , as this is . But the proposition is the Apostles , both Rom. 8. 15. and Gal. 4. 6. therefore the assumption is false . Neither is charity that fruit of the holy Ghost , whereby the Spirit of adoption causeth us to cry Abba Father , but faith . For although by charity wee may bee declared or knowne to bee the sonnes of God : yet wee become the sonnes of God , not by charity , but by faith , Ioh. 1. 12. Gal. 3. 26. And consequently not by charity , but by faith wrought in us by the Spirit of adoption , testifying with our Spirits that wee are the sonnes of God , the said spirit maketh us to cry in our hearts , Abba Father . § . VII . His second proofe is out of Rom. 8. 10. where it is said , that by justifying grace we doe live . The body indeed is dead by reason of sinne , Spiritus autem vivit propter justificationem , as the vulgar Latine readeth : but the Spirit liveth because of justification . But wee cannot well be said to live by the externall favour of God , seeing nothing is more inward than life . Answ. In this argument nothing is sound , for first it proveth not the point for which it is brought , viz. that by the love of God , Rom. 5. 5. is meant our love of God. Neither is it said , Rom. 8. 10. that wee live by justifying grace , for neither is justifying grace mentioned , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justice ; neither is it said , that we live by it , ( though it bee true that by justifying faith we live ) but that the Spirit is life propter justificationem , for or by reason of righteousnesse . And further it is well said , that our Spirit liveth the spirituall and eternall life by the gracious favour of God , which is out of us in him , by which wee are saved : as also for and by reason of the righteousnesse and merits of Christ , which also are out of us in him . Neither doth it follow , that because life is inward , that therefore it propter quod for which or by reason whereof wee doe live , should also be inward . § . VIII . But to let passe his impertinent allegation of this place , and to explaine the true meaning thereof : which is to set downe in this verse and that which followeth two priviledges of those in whom Christ dwelleth by his Spirit , the one in respect of the soule , vers . 10. that howsoever by reason of sinne the body is dead , that is , mortall or subject to death : yet the soule is life , that is , designed unto life , by reason of righteousnesse . The other , in respect of the body , vers . 11. that if Christ dwell in us by his Spirit ; then hee which raised up Christ from the dead , shall also by the same Spirit quicken , that is , raise up unto life eternall our mortall bodies . Now , as our bodie is dead , that is , subject to death by reason of Adams sinne , in whom , as the roote , all sinned : so our soule is life , or intituled to life , by reason of Christs righteousnesse ; in whom , as our head , wee satisfied the justice of God : The sinne of the first Adam , and the righteousnesse of the second , being both communicated unto us by imputation . And this is all that Bellarmine hath alleaged to prove that justifying grace is inherent : all which is as good as nothing . CAP. VI. The use of the word Grace in the writings of the Fathers . § . I. HAving shewed how the word grace is used in the Scriptures , something is to be added concerning the use thereof in the writings of the Fathers , whose authority the Papists are wont to object against us . Howbeit as in the Scriptures , so also in the Fathers , there are two principall significations of the word Grace : the one , proper , signifying the gracious favour of God in Christ , by which they acknowledge us to be elected , called , justified and saved . The other , metonymicall , signifying the gift of grace , and namely the grace of regeneration or sanctification , which in the Scriptures is called the Spirit , opposed to the flesh , and the new Man , or new creature , which is renewed , and as it were recreated according to the Image of God in true holinesse and righteousnesse . Of this grace of sanctification there is more frequent mention in the Fathers , who wrote against the Pelagians than of the other . Because the Pelagians acknowledging the grace of God in forgiving sinnes , which is indeed the justifying and saving grace : they had not the like occasion to insist upon the declaration and proofe thereof , as they had of the other , which the Pelagians denyed . § . II. Of whose errors in this point there were foure degrees . For first , they acknowledge no other inward grace of God but bonum naturae , the possibility of nature and the power of free-will : which because it is freely given of God without any precedent merits of ours , they acknowledged to bee Gods grace . In the second place they acknowledged the grace , that is , the gracious favour of God in forgiving sinnes : but the inward vertue , avoid sinnes and to walke in obedience , they ascribed to the power of nature . Thirdly , for our direction and instruction , how and what sinnes to avoid , and how and what duties to performe ; they acknowledged Gods grace in teaching and instructing us by his word and by his law . Fourthly , they acknowledged , after a sort , the helpe of grace for the more easie performance of their duties ; but they denied the necessity thereof , because without grace they being directed by the word , were able of themselves , though not so easily , to fulfill the Law. § . III. These three latter degrees are condemned by so many decrees of the Councell of Milevis , among which this is one , a denouncing Anathema against such , as shall say , that the grace of God , whereby wee are justified through our Lord Iesus Christ , doth availe onely to remission of sinnes , which are already committed , and not for a helpe that we may not commit them : unto which rightly understood we doe subscribe , acknowledging , that by the same grace of God , by which we were elected , redeemed , called , reconciled , adopted , justified , wee are also sanctified : For wee professe that our blessed Saviour was given unto us of God , b not onely to bee our justification and redemption , but also to be our Sanctification . And we doe acknowledge , that in the Covenant of grace c the Lord hath not onely promised remission of sinnes to those that beleeve in Christ ; but hee hath also sworne , d that he will give us , being redeemed and having remission of sinne , to worship him in holinesse and righteousnesse before him all the daies of our life . And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree . e No man taketh away sinnes but Christ alone , who is the Lambe of God taking away the sinnes of the world — Now he taketh them away both by forgiving those that are already committed ( among which originall sinne is contained ) and also by helping that they bee not committed , and by bringing us unto life where they cannot bee committed at all . And againe , f the grace which by our Lord Iesus Christ is given , is neither the knowledge of the divine Law , neither nature , nor remission of sinnes alone : but it felfe also causeth , that the Law be fulfilled , that nature be freed , that sinne raigne not . And this , I presume , is as much as can truely bee alleaged out of the Fathers : For seeing they doe hold , as wee shall hereafter shew , justification by faith onely ; it cannot bee imagined , that they held justification , properly understood , by inherent graces , unlesse wee can imagine , that they thought there is no inherent grace but faith onely . § . IV. But howsoever the Fathers may be excused , who opposing the errors of the Pelagians , which oppugned the sanctifying grace , did much insist upon the declaration , the proofe , and the amplification thereof , oftner speaking of this gift of grace , which was oppugned , than of the gracious favour of God in forgiving of sinnes , which the Pelagians did confesse : yet the backsliding posterity cannot bee excused , and that in three respects . For first , they leave out altogether the proper signification of grace , which is most frequent in the holy Scriptures , as if there were no other grace to bee acknowledged , but that which is inherent . Secondly , they take away that grace of remission , which the Pelagians did confesse , and in the roome thereof they have brought in an utter deletion or abolition of sinne , caused by the infusion of grace . Thirdly , that grace which they would seeme so much to magnifie , is not much better acknowledged by them , than it was by the Pelagians . For first they doe not acknowledge it to be a quickning and reviving grace to them that are dead : but an healing grace to the sicke , and a helping grace to the weake . And by how much they extoll the power of nature , and lessen the foulenesse of originall sinne : so much they extenuat the benefit of grace , and are as well as the Pelagians , worthily termed the enemies of Gods grace : Secondly , there seemeth to be little or no difference betweene the Pelagians bonum Naturae , which they acknowledged to bee Gods grace , and that sufficient grace , which the Papists hold to be common to all . Thirdly , neither is there any great difference betweene them in respect of that grace whereby men are called . For the Pelagians acknowledged the great grace of God in revealing his will unto us , and in directing us what to doe and what to beleeve ; and withall confessed , that God doth worke in us to will by revealing his will to us . And what doe the Papists acknowldge more ? but that God having called us by his word , and moved us to turne unto him , it is in the power of our free-will either to accept Gods effectuall grace , or to refuse it . But this belongeth to another controversie . A TREATISE OF IV STIFICATION . THE FOVRTH BOOKE : Of the Matter of Justification . CAP. I. The state of the question concerning the matter of justification , it being the principall point in controversie . § . I. THE third Capitall errour of the Papists in the question of justification , is concerning that righteousnesse whereby we are justified : where , for prevention of Popish calumniations , I must desire the Reader to remember three things : First , that the controversie is not concerning our Sanctification , but concerning our Iustification : For wee confesse , that our habituall sanctification consisteth in our righteousnesse inherent ; and actuall , in our new obedience . Secondly , that the question is not of our justification before men , but before God. For we acknowledge , that we are justified , that is , declared and knowne to be just , not onely by profession of the faith , but also by good workes , as Saint a Iames teacheth . Thirdly , that wee doe not deny , that there is a righteousnesse in the faithfull , as Bellarmine falsly chargeth us . For we professe , that there is no faithfull or justified man , in whom there is not inherent righteousnesse , more or lesse , according to the measure of grace received . And further we professe , that this righteousnesse which we have from God , and is inherent in us , is graciously both accepted of him , and rewarded by him ; but wee deny , that any man is justified by it . This question therefore is concerning the matter of justification . For whereas justification , considered as an action of God is his making or constituting a man righteous , either by Christs righteousnesse imputed ( as wee teach according to the Scriptures ) or by righteousnesse infused as the Papists hold : It is therefore apparent , that as according to our Doctrine , the righteousnesse of Christ is the matter , and the imputation thereof the forme of justification : so according to their doctrine , inherent righteousnesse should be the matter of justification , and the infusion of it , the forme . But howsoever wee differ in respect of logicall termes in setting downe the state of this controversie , because they against reason make inherent righteousnesse the forme of justification : yet the true state of the controversie betweene them and us is this , whether wee bee justified before God by Christs righteousnesse , which is out of us in him , imputed to us : or by that righteousnesse , which being infused of God is inherent in us : whether it bee the righteousnesse of God , as the Apostle calleth it , that is , of Christ who is God , inherent in him ; or a righteousnesse from God inherent in us : we hold the former ; the Papists the latter . § . II. Now this is the principall point of difference betweene them and us in this whole controversie , and that in two respects : First , because the righteousnesse of God whereby wee are justified , is the principall matter contained or revealed in the Gospell , Rom. 1. 16 , 17. For which cause wee , who maintaine justification by that righteousnesse of God which is taught in the Gospell , which the Pápists oppugne , are worthily called the professours of the Gospell , whereof the Papists are professed enemies . Secondly , because upon this all the other points of difference doe depend . For if wee were justified by righteousnesse inherent , then it would follow . First , that to justifie were to make just by infusion of righteousnesse inherent . Secondly , that wee are justified by the grace of God , or rather graces inherent in us . Thirdly , that the forme of justification were infusion of righteousnesse . Fourthly , that faith doth justifie as a part of inherent and habituall righteousnesse ; and therefore also that it doth not justifie alone . Fifthly , that workes justifie as our actuall righteousnesse . But on the contrary , if wee bee justified by that righteousnesse , which is not inherent in us , but out of us in Christ : then it followeth , first , that to justifie doth not signifie making righteous by justice inherent . Secondly , that we are not justified by inherent grace , but by the gracious favour of God accepting us in Christ. Thirdly , that wee are not justified by infusion , but by imputation of righteousnesse . Fourthly , that faith doth not justifie as a part of inherent righteousnesse , but as the hand to receive Christ , who is our righteousnesse . Fifthly , that workes doe not justifie as causes to worke , but as fruits and signes to declare and manifest our justification . § . III. And as the proofe of this inferreth the rest : so the rest being proved , are so many proofes of this . For first , if to justifie doe never in the Scriptures signifie to make righteous by infusion of righteousnesse , then wee are not justified by inherent righteousnesse ; neither is justification by inherent righteousnesse , that justification which the Scriptures teach . Secondly , if wee bee not justified by grace inherent then not by habituall or inherent righteousnesse , if by the gracious favour of God freely without respect of any cause of justification in us , then not by workes or inherent righteousnesse . Thirdly , if by imputàtion of Christs righteousnesse , then not by infusion of inherent justice . Fourthly , if by faith as it is the hand to receive Christs righteousnesse , then not by righteousnesse inherent . Fifthly , if not by workes as any cause , then not by inherent righteousnesse . But the two first I have fully and clearely proved already ; the first in the second booke ; and the second , in the third . And the rest I shall by the grace of God demonstrate in their due place . § . IV. That , which hath already beene said , both here , and b heretofore , together with that which shall hereafter bee produced to prove the other three points remaining to bee proved , might bee a sufficient demonstration of this point . But because the proofe of this point , being the principall , doth prove all the rest , as I have shewed ; therefore I will not onely bring a supply of divers arguments , by disproving the popish assertion , and proving our owne , but also answere the cavills and objections of the Papists . And first , I will prove our assertion and disprove theirs joyntly and together : and then severally I will disprove their assertion , viz. that wee are justified by righteousnesse inherent in ourselves ; and prove ours , to wit , that wee are justified by the righteousnesse of Christ , which is out of us in him . CHAP. II. That we are justified by Christs righteousnesse , and not by that which is inherent in us , proved joyntly by three arguments . § . I. FIrst therefore ; That righteousnesse whereby we are justied is Gods righteousnesse , and not ours ; The righteousnesse of Christ , which is out of us in him , is Gods righteousnesse , that which is inherent in us , is ours : Therefore wee are justified by the righteousnesse of Christ , which is out of us in him , and not by that which is inherent in our selves . The former part of the proposition is proved out of Rom. 1. 17. and 3. 21. Thus : The righteousnesse , which there is said to be revealed in the Gospell , is that righteousnesse , by which wee are justified . This proposition is confessed of all . The righteousnesse of God is that righteousnesse , which is revealed in the Gospell . Rom. 1. 17. In the Gospell is revealed the righteousnesse of God from faith to faith , as it is written , the just by faith shall live , Rom. 3. 21. The righteousnesse of God is without the Law manifested ( viz. in the Gospell ) even the righteousnesse of God , which is by faith of Iesus Christ , unto all and upon all that beleeve : Therefore the righteousnesse of God is that righteousnesse by which wee are justified . The whole proposition in both the parts is proved out of Rom. 10. 3. where it is not onely signified , that wee are justified by Gods righteousnesse and not by our owne ; but there is also such an opposition made betwixt Gods righteousnesse and ours in the point of justification ; that whosoever seeke to be justified by their owne rig●…teousnesse , cannot be justified by the righteousnesse of God. Wherefore Paul , in the question of his owne justification , renounceth his owne righteousnesse , desiring to bee found in Christ , not having his owne righteousnesse , which is of the Law ( as all inherent righteousnesse is ) but that which is through the faith of Christ , the righteousnesse which is of God by faith , Phil. 3. 9. § . 2. The assumption in respect of the former part , viz. that the righteousnesse of Christ is Gods righteousnesse , is easily proved : first , because Christ is God , who as ●…eremy prophecied , should be called ●…ebovah our righteousnesse , ●…er . 23. 6. Now his righteousnesse is called Gods righteousnesse , as hath beene said ▪ not because it is the righteousnesse of the Godhead ; but because it is the righteousnesse of him that is God. For as the bloud of Christ , by which we are redeemed , is Gods bloud , Act. 20 28. so the righteousnesse of Christ , by which we are justified , is the righteousnesse of God , and is so called , 2 Cor. 5. 21. Rom. 1. 17. 3. 21. 10. 3. and most plainely , 2 Pet. 1. 1. where it is called the righteousnesse of God and our Saviour Iesus Christ ; which is an excellent testimony to prove the Deity of our Savior , like to that , Ti●… . 2. ●… 3. for it is not said of God , & of our Saviour , as noting two persons a , but of God and our Saviour , as betokening one . Secondly , because it is that very righteousnesse of God whereof the Apostle speaketh in the places even b now mentioned , where it is so called , neither because it is the essentiall righteousnesse of God , as I have shewed before against Osiander ; nor because it is a righteousnesse in us from God , for that is perfectly described in the Law , as this is not , Rom. 3. 21. and because that ( as I shall shew in the proofe of the second part of the assumption ) is not called Gods , but ours : but because it is the righteousnesse of that person who is God : which , that wee should not thinke to bee any thing in us , is called sometimes his bloud , Rom. 5. 9. sometimes his obedien●…e c , that is , both his passive and active righteousnesse , by imputation whereof those that truely beleeve are made the righteousnesse of d God , not in themselves , but in Christ : even as hee by imputation of our sinnes , was made sinne for us . § . III. 3. Because divers of the Fathers , to whose judgment some of the popish e Doctors subscribe , by the righteousnesse of God mentioned in the first , third , and tenth chapters to the Romanes , understand Christ and his righteousnesse . Origen in Rom. 3. therefore this righteousnesse of God , quae est Christus , which is Christ , is manifested without the Law , and so in Rom. 10. 3. Ambrose in Rom. 10. 3. Not knowing the justice of God , that is ( as hee expoundeth ) ignorantes ●…uncesse Christum ; the Iewes being ignorant that this is the Christ , whom God had promised , said , another was to be expected , preferring their owne righteousnes , which they had by the Law , before him who is the righteousnesse of God by faith ; justitia n. ipse est , for hee himselfe is the righteousnesse : which words wee finde also in Sedulius in Rom. 10. 3. Anselmus in R●… . 10. 3. they are not subject Justiciae Dei , id est , Christo , to the righteousnesse of God , that is , to Christ. Remigius in Ro. 10. 3. Ignorantes Dei justitiam , non quo ipse justus est essentialiter , sed Christm , &c. They being ignoran●… of the justice of God , not that whereby he is just essentially , but Christ — they would not submit their neckes justitiae Dei , id est , Christ●… , to the justice of God , that is , to Christ , and in Rom. 3. 21. possumus ipsam justitiam Dei Patris , id est , Filium intelligere , we may understand the very righteousnesse of God the Father , that is to say , the Sonne from whom and by whom we are justified — ipse Christus justitia nostra , Christ himselfe our righteousnesse hath testimony from the Law and the Prophets Some to the same purpose understand the righteousnesse of faith . Theophilact in Ro. ●… 10. 3. and Oecumenius likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith in Christ hee calleth the righteousnesse of God. Anselmus in Roman . 1. 17. the righteousnesse of God is revealed in the Gospell , that is , the righteousnesse of faith , which was covered in the Law , for the righteousnesse of God is that , by which hee freely justifieth a sinner ( through faith without the workes of the Law , Sedulius in Rom. 1. 17. the righteousnesse of God ) because it was just , that as Abraham beleeving was justified by faith onely , so all others imitating his faith should be saved . Augustine speaking of those words , Rom. 3. 21. ( the righteousnesse of God is manifested ) hee did not say ( saith hee ) f the righteousnesse of man , or the righteousnesse of our owne will , but the righteousnesse of God ; not whereby God himselfe is just , sed q●… induit hominem , but wherewith hee endueth a man ( which is a metaphore taken from garments ) when he justifieth a sinner : where , if Augustine had by righteousnesse understood inherent , he should have beene confuted out of the very place , which saith this righteousnesse is revealed without the Law which cannot be verified of inherent righteousnesse . And againe , g this is the righteousnesse of God , quae testamento veteri velata , in 〈◊〉 revelata , which having beene covered in the Old Testament ( which cannot be said of righteousnes inherent , for all that righteousnes which is from God in us , whether it bee habituall consisting in the habit of charity , or actuall which is obedience , is exactly , prescribed in the Law , which is the perfect rule of all inherent righteousnesse ) is discovered in the New : which is therefore called the righteousnesse of God , because by imparting it he maketh men righteous . § . IV. But most agreeable to the words and meaning of the Apostle is the exposition of Theodore●… , as it is related by Cardinall h Tolet , and i Pererius the Iesuite . That by the righteousnesse of God is meant the righteousnesse of Christ , who is both God and man , which he performed for the redemption of Mankinde ▪ thereby fully satisfying the justice of God for us . I conclude with Pererius , and Cardinall Cajetan . The justice of God is a justice satisfactory to God for the sinnes of Mankinde by the death ( I adde , and obedience ) of Christ. And this is called the justice of God , the justice of faith , or the justice which is by fa●…th , Rom. 10. 6. Cajetan in Rom. 10. 3. The justice of God is a justice of satisfaction to God for mankinde by the death of Christ : and in 2 Cor. 5. 21. the righteousnesse of God in Christ is the merit of Christ sufficient even to satisfie for us , and to justifie us — which is called Gods k both because it is the righteousnesse of God personally , and also because before the tribunall of God it is true righteousnesse , differing from our righteousnesse , which before the judgement seate of God are as the cloth of a menstruous woman : when therefore the merit of Christ is communicated unto us , then are we made the righteousnesse of God in Christ , because wee are made just not by our owne righteousnesse , but by the righteousnesse of God communicated unto us in Christ : for we are made just before God , by the merit , by the satisfaction , by the reconciliation made by Christ : and againe in Rom. 3. 24. The redemption wrought by Christ , is Gods righteousnesse , not ours , because Iesus Christ himselfe is true God. This righteousnesse of Christ , which is called the righteousnesse of God , by which we are justified ; the Papists ( even Bellarmine himselfe ) sometimes confesse to be a plenary satisfaction to God , and by him imputed to them that beleeve : and that this righteousnesse of Christ is the meritorious cause of our justification , and that by the merit of Christs righteousnesse we are justified : and yet they cannot abide to heare , that it is the matter of justification : when as wee by the matter of justification understand nothing , but that righteonsnesse , which is imputed to justification . Now it is certaine , that the righteousnesse of Christ , neither active nor passive , which were transient , nor the merit thereof , can otherwise be communicated to us , but by imputation . Even as the actuall transgression of Adam , and the guilt thereof , were by imputation communicated to us . Neither could inherent righteousnesse bee merited for us unto our sanctification , unlesse his righteousnesse it selfe and the merit thereof were first imputed to us unto justification : no more than the actuall sinne of Adam could have infected us with originall corruption , if his sinne and the guilt thereof had not first beene imputed to us . § . V. The fecond part of the assumption was , that the righteousnesse inherent in us , is our righteousnesse : which , one would thinke should need no proofe . For though we receive it from God , as wee doe all other good things which wee have , yet it , as well as all other good things , even our daily bread , which we have received from God , is to be called l ours . All good things which we have , are Gods gifts , and yet they are not called his , but ours . As our bodies , our soules , our life , our liberty , our learning , our wisedome , our charity , our temperance , our piety , &c. and so our righteousnesse . The Papists , and some others doe teach , that , that righteousnesse is called Gods righteousnesse , which wee shall have from God ▪ and that ours , which wee have from our selves , and by the strength of nature : whereto I answer , first , there can bee no righteousnesse , which is not the gift of God , from m whom all gifts doe come . Neither is it credible , that the Iewes , who were instructed in Gods word , should ever looke to bee justified by a righteousnesse not received from God. The Pharisee himselfe , who trusted unto his owne righteousnesse , and thought , as the Apostle speaketh of the Iewes , n to be justified by his owne righteousnesse , acknowledged it to be the gift of God , and therefore thanked him for it . And hereunto Bellarmine o elsewhere accordeth , endeavouring by the example of the Pharisee ( who trusted in himselfe , as being righteous ) to prove that men are not justified by speciall faith , or by affiance in Gods speciall mercie . And lest any should object , that hee trusted to a righteousnesse which he had of himselfe , hee addeth : Neither can it bee said , that the Pharisee had faith or affiance of Gods benevolence by reason of his owne merits , as though hee ●…eleeved that he had his righteousnesse from himselfe . Nam agebat gratias Deo de sua justitia , proinde à Deo eam se habere credebat : for he gave God thankes for his righteousnesse , and therefore beleeved that he had it from God. Secondly , the righteousnesse of God , by which wee are justified , is without the Law revealed in the Gospell : but all that righteousnesse which is from God within us , is fully and perfectly described in the Law. § . VI. Thirdly , as the severall parts of inherent righteousnesse , though received from God , as being his gifts of grace , are notwithstanding called ours , as our faith , Matth. 9. 2 , 22. Rom. 1. 8. Hab. 2. 4. ●…am . 1. 3. Our charity , 2 Cor. 8. 8 , 24. 1 Cor. 16. 24. Philem. 1. and 7. Our hope , Phil. 1. 20. 1 Thess. 2. 19. Our good workes , Mat. 5. 16. Apoc. 2. 2. Our patience , Luk. 21. 19. 2 Thess. 1. 4. Apoc. 2. 2. 3. 10. 13. 10. So righteousnesse inherent is in very many places of Scripture called ours , whereof I will quote some , Gen. 30. 33. 1 Sam. 26. 23. 2 Sam. 22. 21 , 25. 1 King. 8. 32. Iob 33. 26. Psalm . 7. 8. 18. 20 , 24. 35. 27. 112. 3 , 9. Prov. 11. 5 , 6. Eccl. 7. 16. Esa. 5. 23. 64. 6. Ezech. in his 3. 4. 18. and 33. chapters , foureteene times . Matth. 5. 20. and 6. 1. according to the Latine , 2 Cor. 9. 9 , 10. but there are two which are most remarkeable , Psalm . 4. 1. where David thus calleth upon the Lord , O God of my righteousnesse , that is , saith Bellarmine , p à quo est omnis me●… justitia , acknowledging all his righteousnesse to bee from God , and yet calleth it his owne righteousnes . Esa. 54. 17. their righteousnesse is from me , saith the Lord , from God , but yet theirs . If it bee objected out of Augustine , that it is called the righteousnesse of God , non qua justus est , sed qua nos justos facit , not whereby hee is just , but whereby hee maketh us just . I answer , that Christs righteousnesse both habituall and actuall , both active and passive is such , for it is not that whereby God , that is the Godhead is just , but that whereby hee maketh us just . Fourthly , whereas the Papists will needes have the righteousnesse of God , by which wee are justified , and which is the principall matter taught in the Gospell to be inherent in us , though from God : they confound Gods righ teousnes and ours , and thereby confound the Law and the Gospell , and by confounding them abolish the righteousnes of God : as before , by confounding justification with sanctification they abolished the benefit of justification , and evacuate the Gospell , or at least with the false Apostles , Gal. 1. teach another Gospell whiles they teach another righteousnesse whereby to bee justified , than the righteousnes of God : which whosoever doth , though hee were an Apostle , though an Angel from heaven , q he ought to be held accursed . § . VII . Our second argument : That is the matter of our justification besore God , by which wee being sinners in our selves ( for that justification , which the Scriptures teach , is the justification r of a sinner ) doe stand righteous before God ; which wee being sinners may oppose to the judgement of God , why he should not condemne us ; which wee being sinners may interpose betwixt Gods justice and us ; and which we may plead as a full satisfaction to God for us . Such is the righteousnes of Christ : for being sinners in our selves , yet beleeving in Christ , we are in s him accepted and constituted righteous . The righteousnesse of Christ is that , which we being sinners in our selves may oppose to Gods judgement , or interpose betwixt Gods justice and us , which wee may plead as a full satisfaction made in our behalfe . For though by our sins wee have deserved to bee condemned , and to be excluded from heaven : yet if wee beleeve in Christ , his sufferings are accepted in our behalfe to free us from hell , and his obedience to entitle us unto heaven . In him we have borne the penalty , in him wee have fulfilled the t Law. Such is not ours : for being sinners in our selves wee cannot stand before God as righteous by justice inherent , neither can wee oppose it to Gods judgement , or interpose it betwixt Gods justice and our sinnes , or plead it as a full satis faction . But the best of us must pray with David , u Enter not into judgement with thy servant O Lord , for no flesh shall bee righteous in thy sight , namely , if thou enter into judgement with him : and againe , * if thou Lord shalt marke iniquity , O Lord who shall stand , but there is forgivenesse with thee that thou mayst be feared . Augustine on those words , x Quis sustinebit ? Non dixit , ego non sustinebo , sed , quis sustinebit ? vidit n. propè totam vitam humanam circumlatrari peccatis suis , accusari omnes conscientias cogitationibus s●…is , non inveniri cor castum praesumens de sua justitia . Si ergo cor castum non potest inveniri , quod praesumat de sua justitia , praesumat omnium cor de misericordia Dei , & dicat Deo , Si iniquitates observaveris Domine , Domine quis fustinebit ? quae a. spes est ? quoniam apud te propitiatio est : & quae est ista propitiatio , nisi sacrificium ? & quod est sacrificium , nifi quod pro nobis oblatum est ? Sanguis innocens fusus delevit omnia peccata nocentium — — Ergo est apud te propitiatio . Nam si non esset apud te propitiatio , si judex solum esse velles , & misericors esse nolles , observares omnes iniquitates nostras , & quae●…eres , eas , quis sustineret ? — quis staret in judicio tuo ? Spes ergo una est , quoniam est apud te propitiatio . Againe , y Augustine and some others doe use to joyne in coherence the 8. and 9. verses of the 20. Chapter of the Proverbs : when the righteous King shall sit on his throne , who can say my heart is cleane ? wee deny not that there is a righteousnesse inherent in the faithfull , that it is accepted of God in Christ , that it is graciously rewarded ; but we deny that we are justified thereby . This is not it , in which wee can stand in judgement before the righteous King sitting on his throne . § . VIII . Our third argument : By that righteousnesse of man , which onely is perfect , wee are justified , and not by that which is unperfect . The righteousnesse of Christ , which is out of us in him , is the onely righteousnesse of man which is perfect , and all our inherent righteousnesse in this life is unperfect . Therefore wee are justified by the righteousnesse of Christ , which is out of us in him , and not by any righteousnesse inherent in our selves . The proposition needeth no proofe ; for that justice , which is not perfect , cannot stand in judgement before God , and is so farre from justifying , that it selfe is sinfull , every imperfection and defect being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of the Law , and consequently a sinne . So long , saith Augustine z , as charity may be increased , assuredly that , which is lesse than it ought to bee , is vicious : and againe a more plainely , peccatum est , cum charitas minor est quàm debet , it a sinne when charity is lesse than it ought to-be . I doe not say , that the habit of grace , as faith or charity , or a worke of grace , as prayer , or almes giving is a sinne , and much lesse a mortall sinne , as our adversaries charge us : but I say , that the imperfection or defect of the habit or the worke is a sinne : and in respect thereof neither the habit , nor the worke , though good , is purely and perfectly good , but sinfull and stained b with the flesh : which staine to them , who are in Christ Iesus , is veniall , and it notwithstanding , both the habit and the worke of grace are cum venia , with favour and indulgence through the merits and intercession of our Saviour in him accepted : the want and imperfection being by his perfect righteousnesse and obedience covered . That the righteousnesse of Christ is perfect , is also manifest : And that it is the onely righteousnesse of man which in this life is perfect , is evidently proved , because all the righteousnesse of all meere and mortall men is unperfect . And that I prove by these reasons : § . IX . First , no sinners have perfect righteousnesse inherent in them . All mortall men are sinners . Therefore no mortall man hath perfect righteousnesse inherent in him . The proposition is manifest : for whiles men bee sinners , they cannot be perfectly righteous . The assumption , viz. that all men are sinners , it is proved by the common experience of all men in all ages . Secondly , it is grounded upon most plaine and undeniable testimonies of holy Scriptures , which have concluded all men whatsoever under sinne . Gal. 3. 22. Rom. 3. 23. 1 King. 8. 46. Eccl. 7. 20. Thirdly , it is a confessed and received truth : which therefore the Apostle in his Enthymeme , Gal. 3. 10. taketh for granted . For thus the Apostle argueth ; Every one that is a transgressour of the Law , is accursed , therefore All men whatsoever , even those , who seeke by their obedience of the Law to be justified , are accursed . If any man should deny the consequence of this Enthymeme , it is to bee made good by adding the assumption ( which the Apostle left out as a thing presupposed and taken for granted ) thus , Whosoever is a transgressour of the Law , is by the Law accursed ; which the Apostle expresseth in these termes , c Cursed is every one that continueth not in all the things which are written in the booke of the Law to doe them . But all men without exception , even those which seeke to be justified by the Law , are transgressours of the Law : Never any man continued in all the things which are written in the booke of the Law to doe them , that is , never any meere and morall man hath so abstained from all evill forbidden , as that he hath also done the things commanded , that he hath done all , that hee hath ever continued in doing all . Thus Chrysostome understandeth the Apostle to argue . No man is justified by the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all have sinned and are under the curse ; and saith , that the Apostle by testimony proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no man hath fulfilled the Law : and Oecumenius likewise in Gal. 3. that the Apostle proveth , that even those who seeke to be justified by the Law are under the Curse , why ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because no man , saith he , fulfilleth the Law. Therefore all men without exception , even those which seeke to bee justified by the Law , are by the Law accursed : which conclusion is of no force if it bee not granted , that all men are transgressours of the Law. Fourthly , all they who are to pray to God for the forgivenesse of their sinnes , are sinners : But all , even the best of men are to pray to God for the forgivenesse of their sinnes . d Pro hac ( that is , for remission of sinnes ) or abit ad te omnis sanctus , every godly man shall pray unto thee . Our Saviour taught his owne Apostles and all other Christians , to pray daily for remission of sinne . Every one saith Cyprian e is taught peccare se quotidie , dum quotidie per peccatis jubetur orare , that he sinneth daily , seeing he is commanded to pray daily for his sinnes . Therefore all , even the best of us are sinners : Fifthly , whosoever doth that evill which he would not , and doth not that good which hee would , is a sinner , both in respect of commission and omission : but such is the condition of the best , even of the Apostl●… himselfe , Rom. 7. 15. 19. for so he saith , vers . 25 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I my selfe . Sixthly , whosoever hath sinne is a sinner ; All men have sinne : and that I prove thus ; Whosoever is a lyar himselfe , and maketh God a lyar , that saith he hath no sinne , he undoubtedly is a sinner . But every man , though he were as holy as the beloved Apostle and Evangelist Saint Iohn , is a lyar himselfe , and maketh God a lyar , that saith he hath no sinne : for if wee ( saith he , including himselfe ) say we have no sinne , wee deceive our selves , and the truth is not in us , 1 Iohn 1. 8. if we say that we have not sinned we make him a lyar , and his word is not in us , vers . 10. Therefore every man , though hee be as holy as Saint Iohn himselfe , is a sinner . Seventhly , whosoever is free from sinne is also free from death : No mortall man is free from death : Therefore no mortall man is free from sinne . CHAP. III. The question concerning the imperfection of inherent righteousnesse further discussed . § . I. TO contradict this argument , that we are not justified by righteousnesse inherent , because it is unperfect ; Bellarmine indeavoureth to prove that it is perfect both in respect of habituall , and actuall righteousnesse . But in both hee useth to dispute Sophistically : in the first , because some men have beene indued with perfect righteousnesse : in the second , because some good works of the just are purely and perfectly good . For though both these assertions were true , as they are not , yet would they not conclude justification by inherent righteousnesse . For first , as touching the persons , the question is not , whether some choice men in some part of their life , after they have beene good and long proficients , doe attaine to some perfection ; but whether they , and all others , when they are first justified , are endued with perfect justice : for if they be not then endued with perfect inherent righteousnesse , they are not justified by it . Now justification by habituall righteousnesse , which they call their first justification , is incipientium , of incipients : and themselves distinguish Christians into three rankes , that some are incipients , some proficients , some perfect . But incipients are such as be infants and babes , either in respect of age , when being baptized in their infancie , are , as they teach , justified ; or in respect of religion , being new converts . But to imagine , that either infants , which have not so much as the use of reason , nor are as yet capable of the habits of Faith , Hope , and Charity , and much lesse are able to produce the Acts , to Beleeve , to Hope , to Love ; or new converts , who are like Babes to bee fed a with Milke , are indued with perfect righteousnesse , is a great absurdity . § . II. Yea but , saith b Bellarmine , the workes of God are perfect , Deut. 32. 4. habituall righteousnesse is the worke of God , therefore it is perfect . Answ. The workes of God are either immediate , and such as hee worketh at once ; or else mediate , which hee worketh by degrees . The former are perfect at the first , according to their kinde : as were the workes of creation . The latter are not perfect at the first , but by degrees are brought to perfection : as the worke of procreation or carnall generation , and of Spirituall Re-creation or Regeneration . Adam was the immediate Worke of GOD created at once : and therefore perfect in his kinde at the first . Seth also was the Worke of GOD , not immediate by creation , but mediate by Procreation , being first begotten by his parents and conceived , then formed in the wombe , then borne , then growing from age to age , untill hee came to bee a perfect man. So it is in the Spirituall Re-creation . For wee are the workemanship of God created c unto good workes : but we are not perfect Christians at the first . For we are first begotten by the incorruptible d seed of Gods Word , receiving , as it were , the seeds of Gods graces at the first , being but as Embryons in the wombe untill Christ e bee formed in us . And when wee are borne a new , wee are at the first but as new borne Babes , who are to desire the sincere f milke of the worke , that we may grow thereby : and afterwards stronger meats , that wee may grow more and more : and then , not contenting our selves with that measure of growth , which wee have attained unto , must still strive towards perfection , being from day g to day renewed in the inner man untill we come to be adult , growne men , or , as the Apostle speaketh , h perfecti ; and when we are such , ( because alwayes in this life we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or growing age , receiving onely the first i fruits of the Spirit ) wee must imitate the Apostle Paul ; who , though he farre excelled the most perfect among us , acknowledged , that he had not attained k to perfection , but did strive towards it : exhorting all others , who are perfect , that is , adulti or growne men , to be of his minde ; that is , that they should acknowledging their imperfection still more and more strive towards perfection . § . III. As touching actuall righteousnesse , hee dealeth also Sophistically : for first , where hee should prove , that the works of the faithfull are perfect , or purely and absolutely good , he proveth that they are truely good , and not sinnes : but especially , when he should prove , that all the workes of the faithfull or righteous , are purely and perfectly good ; he proveth , that some are . As though a man who is not onely guilty of many sinnes , and infected with manifold corruptions and infirmities , but also in respect of his former sinnes obnoxious to damnation ; could bee justified by some good workes among many not good . But this is a most erroneous conceit of the Papists , who hold , that every good worke , proceeding from charity , doth absolutely deserve heaven ; even as well as any evill worke committed against charity deserveth hell . As though by one act of charity the whole Law were fulfilled , as well as by one act committed against charity the whole Law is broken . Hee that transgresseth one Commandement , l though it bee but once , is guilty of all . But hee doth not fulfill the Law , and much lesse can bee justified by his obedience , whose obedience is not totall , m perfect , and perpetuall . It is true , that a faithfull man may bee justified , that is , declared and approved to be just by some one or more good workes , as Abraham n by offering his sonne Isaac , and Rahab by her entertaining and delivering of the Espies ; but no man can bee justified before God by his works , who is guilty of any sinne . For if Paul o who was not conscious to himselfe of any sinne , was not thereby justified : how can he that is guilty of any , or rather many sinnes be justified ? For whosoever is justified before God p is blessed , but cursed q is every one that continueth not in all the things , which are written in the booke of the Law ▪ to doe them . § . IV. But if it shall evidently appeare , that none of the workes of the faithfull are purely and perfectly good , how farre then are the Papists from proving justification by workes . And this I will prove by divers arguments , which I will also maintaine against the cavils of the Papists . And first out of Esa. 64. 6. We are all as an uncleane person , or thing , all our righteousnesses are as a menstruous cloth . Where the Church doth freely confesse her selfe and all her members to bee uncleane , and all their righteousnesses , that is , all their most righteous workes , to bee as polluted clouts : which , though it be a most pregnant testimony , wherein wee have just cause to triumph ; yet Bellarmine r saith it is impertinent , and that for three reasons : First , because without doubt the Prophet speaketh not of just men , but of notorious sinners , for whose sinnes the City of Ierusalem and people of the Iewes was to be delivered into the hands of the King of Babylon . And that the prophet speaketh in the person of such wicked men , he endeavoureth also to prove by three arguments : First , because he a little before had said , because thou art angry and wee have sinned , that is , as Cyrill expoundeth it , because thou art angry , thou hast forsaken us . But neither is God angry with the just , neither doth hee forsake them . I answere no lesse confidently , but upon better grounds , that without doubt the prophet speaketh in the person of the Church , and namely of the faithfull , who living after the desolation of Ierusalem in the captivity of Babylon , should bewaile their owne sinnes and of the whole people of the Iewes , which had drawne upon them those fearefull judgements . For these words are part of that prayer of the Church of the Iewes , which from the seventh verse of the 63. chapter is continued to the end of the 64. And in token of this continuation , the latter part of the last verse of the former chapter in the hebrew , is the beginning of this chapter in the Greeke , Latine , and other translations . Now in the former chapter , the same persons , which here confesse their sinnes , after they had magnified Gods mercies towards them , verse 7. &c. doe say unto God , verse 16. doubtlesse thou art our Father , though Abraham be ignorant of us , and Israel know us not : thou O Lord art our Father and our Redeemer . And in this chapter , as they bewaile in this verse their sinnefulnesse with aggravation : so they desire the Lord ( whom they call their Father ) not to remember their iniquities , because they are his people , verse 8. 9. professing their hope of salvation , verse 5. which is not the manner of notorious and impenitent sinners , but of those that are penitent , and faithfull . And further , that which Esay here foretelleth , is accordingly performed : First , by Daniel , chap. 9. from the fourth verse to the twentieth , who in like manner in the name and behalfe of the desolate Church of the Iewes , prayeth unto God , confessing his owne sinnes and of the people of Israel , as he speaketh , verse 20. Secondly , by the Church in captivity , which send the like prayer written by Baruch to the priest and people , who then were at Ierusalem . Baruch 1. from the 15. verse of the first chapter to the end of the third . § . V. This then is the confession of the Church , which according to Tertullians rule , is to bee extended ▪ unto the faithfull in all times : and so it is understood by Origen s who saith , that no man may glory of his owne righteousnesse , seeing here it is said , that all our righteousnesse is as the cloth of a menstruous woman : by Hierome t , wee shall bee saved onely by thy mercie , who of our selves are uncleane . And what righteousnesse soever wee seeme to have , is compared to a cloth of a menstruous woman . By Augustine , u all our righteousnesse compared with divine justice is accounted like the cloth of a menstruous woman , as the Prophet Esay saith , &c. and again , * whatsoever an uncleane person toucheth shall bee uncleane : but all wee are as the cloth of a menstruous woman , comming from a corrupt masse and uncleane , we beare in our foreheads the spot of our uncleannesse , which wee cannot conceale , at least from thee , who seest all things . By Bernard in divers places ? First , for x our humble righteousnesse , if wee have any , is perhaps right but not pure : unlesse peradventure wee beleeve our selves to be better than our forefathers , who no lesse truely than humbly said , all our righteousnesse is like the cloth of a menstruous woman : for how can there be pure justice , where as yet fault cannot bee wanting . And againe , y what can all our righteousnesse bee before God ? shall it not , according to the Prophet , be reputed as the cloth of a menstruous woman ? and all our righteousnesse , if it bee straitly judged , will it not be found unjust and defective ? What then will become of our sinnes , seeing our righteousnesse cannot answere for it selfe ? wherefore crying earnestly with the Prophet , Enter not into judgement with thy servant O Lord , let us in all humility have recourse to mercie , which alone can save our soules . Thirdly , z if I shall bee just , I will not lift up my head , for all my righteousnesses before him are as the cloth of a menstruous woman . Fourthly , a it is perfect and secure glorying , when wee feare all our workes , as blessed Iob testifieth of himselfe , and when wee acknowledge with the prophet Esay , that all our righteousnesses are to bee reputed no other , than the cloth of a menstruous woman . Fifthly , b surely if all our righteousnesses being viewed at the light of truth shall bee found like a menstruous cloth , what then shall our unrighteousnesses bee found to bee ? And to the like purpose I might alleage Dionys. Carthus . in Psal. 142. Gerson . tom . 3. de Consolat . lib. 4. pros . 1. & tom . 4. tr . de sign . Cajetan . in 2 Cor. 5. 21. Iacob . Clict . in Canonem apud Cassandrum consult . art . 6. Stella in Luk. 17. Ferus in Matth. lib. 3. cap. ●…0 . Andreas Vega opusc . de justif . c qu. 1. propos . 4. Adrianus de Traject ▪ d , afterwards Pope in quartum sentent . Quasi pannus menstruat●… sunt omnes justitiae nostrae : jugiter igitur super pannum bonae vitae , quem justitiae operibus teximus , stillamus saniem diversorum criminum ; all our righteousnesses are like the cloath of a menstruous woman : wherefore continually upon the cloth of a good life , which we weave by the works of righteousnesse , we drop the filthy matter of divers crimes . § . VI. But let us briefly examine Bellarmines proofes , where to omit Cyrill , who understandeth the place , contrary to Bellarmines conceipt , of the wicked Iewes , who , after they had crucified Christ , persisted in their infidelity : his first reason is from the words going before , e because God is not angry with the just , nor forsaketh them , but according to our doctrine ( forsooth ) hee covereth their sinnes , and imputeth them not . I answere , first , that when the children of God do●… sinne , God is angry , as the Prophet here saith ; behold , when wee sinne thou art angry . God was angry with Moses , Exod. 4. 14. Deut. 1. 37. with Aaron , Deut. 9. 20. with David , 3 Sam. 11. 27. Psalm . 38. 3. 88. 16. with Salomon , 1 King. 11. 9. with his people , Psalm . 85. 4 , 5. Esai . 47. 6. with the sheepe of his pasture , Psalm . 74. 1. with his faithfull servants , Esai . 12. 1. Secondly , that by their sinnes f they provoke Gods judgements , the fruits of his anger : from which they are so farre from being exempted , that judgement beginneth g at the house of God. Thirdly , that if they meet h not the Lord in his judgments , and doe not judge themselves , then are they sure to be judged of the Lord ▪ For though he doth not hate them , nor execute upon them the fruits of his eternall anger : yet he is angry with his children when they sin , ( for to sin against him is to offend him ) and for their sins he doth many times judge and correct them : but our comfort is , when we are judged , we are chastized i of the Lord , that wee should not be condemned with the world . Fourthly , that they are patiently to beare the anger of God , because they have deserved it , Lam. 3. 39. Mic. 7. 9. I will beare the indignation of the Lord , because I have sinned against him . And as touching Gods forsaking of his Children ( whereof notwithstanding there is no mention in this place ) it is certaine , that although he doth never utterly or finally forsake his children , Psalm . 37. 25. 28. Heb. 13. 5. Psal. 89. 33. 2 Cor. 4. 9. yet sometimes they are subject to spirituall and temporall desertions for a time , wherein God is said to hide his face from them , as it is here said , vers . 7. see Deut. 31. 17 , 18. Iob 13. 24. Psalm . 22. 1. 88. 14. 2 Chron. 32. 31. Esai . 8. 17. 54. 8. Ier. 39. 24. 29. Iud. 6. 13. Psal. 77. 7. Es●…i . 49. 14. and 62. 4. Howbeit that is verified of them , which the Lord professeth to his Church by his Prophet Esai . c. 44. 7 , 8. for a small moment have I forsaken thee , but in great mercies will I gather thee . In a little wrath I hid my face from thee for a moment ; but with everlasting kindenesse will I have mercie on thee , saith the Lord thy redeemer . § . VII . His second proofe is from the words following , vers . 7. And there is none that calleth upon thy name , nor standeth up to take hold of thee . But the just doe call upon God : therefore the prophet doth not speake in the person of the just . Answ. Ordinarily the godly doe give themselves to prayer : though sometimes , when they are left unto themselves , they doe neglect it . But as ordinarily they doe not neglect this duty ; so when they have neglected it , their manner is , as in this place , to complaine of the neglect thereof . For according to this prophecie , Daniel and the remnant of Iuda which were in captivity , in whom it was fulfilled , use the very same complaint in their prayer , Dan. 9. 13. Baruch 2. 8. § . VIII . His third proofe is out of the words themselves : where the righteousnesse of them that make this prayer is compared to a menstruous cloth , and therefore , saith he , he speaketh not in the person of the just whose good works in the Scriptures are highly commended . Ans. It is not likely , that the hypocrits , who use to trust in their owne righteousnesse , and to boast of it , would complaine of the defectivenesse therof . But howsoever the godly , though weak indevors of the faithfull are graciously accepted of God in Christ , and freely rewarded ; yet the children of God , when they are humbled under the hand of God , or doe summon and present themselves before the judgement seat of the Lord , or in their soules doe exercise judgement according to the testimony of their owne conscience ; they doe use to judge and condemne themselves , and to speake as basely of themselves and of their works , as the faithfull doe in this place , wee are as an uncleane person ( that is , as a Leper , who according to the Law was to cry out , I am uncleane , I am uncleane , Levit . 13. 45. ) and all our best actions are stained with the flesh like a polluted cloth , or as Dan. cap. 9. and the remnant of Iuda , Baruch c. 1. 2 , 3. in whom this prophecie was fulfilled ; who speake most basely of themselves , and of their actions . Yea , the more godly a man is , the more sensible he is of his corruption , and the more ready with aggravation to confesse it . Quanto , saith Gregory , k ad Deum veriùs per bona opera surgimus , tanto subtiliùs vitae nostrae sordes agnoscimus , by how much more truly wee arise to God by good works , by so much the more exquisitely wee acknowledge the pollutions of our life : and againe , l with how great cleanenesse soever holy men doe shine , notwithstanding by reason of this body , wherein they are , which is corrupted , they judge themselves abominable , and by reason of the filth of concupiscences , without which they are not , they repute themselves uncleane : and to the like purpose Cardinall m Cont. Godly men , saith he , by how much the more they profit in godlinesse , by so much the lesse they please themselves : Especially , when they are summoned , or doe summon themselves to appeare before God , as every one ought to doe , who would be justified , either before God , or in the Court of his owne Conscience . Iob the most holy and righteous in his time , when hee stood before God , abhorred n himselfe , repenting in dust and ashes . The holy Prophet Esaias , when in a vision hee beheld God sitting on a throne attended by the Seraphin proclaiming Holy o , Holy , Holy , the Lord God of hosts ; exclaimeth , Woe is me , I am undone , for I am a man of polluted lips and dwell in the midst of a people of uncleane lippes , Esa. 6. 5. The faithfull are p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beggars in spirit , who acknowledging that there is nothing in them whereby they might hope to bee justified or saved ; as beggars , rely wholly upon the mercies of God and merits of Christ , renouncing their own merits , and in the question of justification deresting them as polluted clouts , as dung , q as losse , and acknowledging themselves in themselves , to be wretched sinners : for as Herome * saith , Tunc ergo iusti sumus quando nos peccatores fatemur , then are wee just when wee confesse our selves to be sinners . But the pharisaicall Papist , if he be once justified , as by their doctrine all are , for a time at the least , who either are baptized or absolved ; hee must thinke that in him there is no sinne , nothing that God can justly hate . And therefore farre bee it from him to make such a confession as this , or to cry out with the Apostle , Wretched man that I am , who shal deliver me from this body of death ? Rom. 7. 24. § . IX . His second reason to prove this allegation to bee imperitnent is this : Because although Esay should speake of all , that is , of that whole people : yet hee doth not speake of all , at all times , but onely of the people of the Iewes at that time , who for their extreme wickednesse were delivered into captivity , as appeareth by the words following , verse 10. Zion is a wildernesse , Ierusalem a desolation , the Temple burnt , &c. Answ. These words doe prove that the Prophet in this place doth not speake in the person of the wicked Iewes that lived in his time before the desolation of Ierusalem , but of the remnant of the faithfull and penitent Iewes , who being in captivity bewaile their sinnes , and lament the desolation of the Temple and City . And therefore what is said of them , may be extended to the faithfull in all times , being , as these were , humbled before God for their sinnes , as penitent suppliants . § . X. His third reason , because the Prophet speaking onely of the wicked of that time , meaneth not all their workes , as though all were sinnes ( for then Bellarmine must confesse that the best workes of the unregenerate are but splendida peccata ) but such as they accounted to bee their righteousnesse , as their sacrifice , and new-moones , and other ceremoniall observatious wherein they placed their righteousnesse , which , because they were not 〈◊〉 with a good intention , nor as they ought , are worthily compared ( but not by them ) to a menstruous cloth , and are rejected by God , Esa. 1. 11. Answ. Here Bellarmine taketh for granted , that the Prophet speaketh of the workes of the wicked onely of that time , which I have disproved . Or if hee had spoken of the wicked , it were more probable either that they should place their righteousnesse in morall workes , if they had any , rather than in ceremoniall , or if they placed the top of their righteousnesse ( as hypocrites many times doe ) in ceremoniall observations , that they would compare those things , which they so highly esteemed , to menstruous clouts . But hee speaketh of all the persons , All wee , and therefore including the righteous , if there were any at all among them , as some there were both before the captivity and in it , and of all their righteousnesses , and therefore not of their ceremonials onely , but also of their morals . Neither might they performe the chiefe of their ceremonials during their captivity being in a forraine land . § . XI . Secondly , that the good workes of the faithfull in this life are not purely and perfectly good , I prove , because in all our best actions there is a mixture of evill , either by the absence or defect of some good thing which ought to bee therein , or by the presence of some fault or corruption , which ought not to be in them . And this I prove : first , out of Exod. 28. 36. 38. where the high Priest , who was the figure of Christ , is appointed to weare on his forehead a plate of pure gold , which is also called an holy coronet , Exod. 29. 6. Levit. 8. 9. engraven with this inscription , Holinesse of the Lord ; and so the 72. translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Lord , that is , of Christ , who is the s Lord our righteousnesse . The end wherefore he was to weare it , was , that Aaron might beare the iniquity of the holy things which the children of Israel should hallow , in all their holy gifts . And it was alwaies to be on his forehead , that they ( the holy gifts ) might be accepted before the Lord : where we are plainly taught , that in all our best actions and holy services which wee performe to God , there is iniquity , which must bee taken away by the holinesse and righteousnesse of Christ imputed unto us , otherwise they cannot in themselves be accepted of God. § . XII . Secondly , out of Eccl. 7. 20. There is not a just man upon the earth , that doth good , and sinneth not ; that is , who in doing good sinneth not . For if the meaning were onely thus , as Bellarmine would have it , that none are so just , but that sometimes they sinne , according to that , 1 King. 8. 46. those words , that doth good were superfluous : for there is no just man that doth not good . But his meaning is , that there is no just man upon earth , who doing good sinneth not , that is , which doth good so purely and perfectly , as that hee doth not sinne therein . For to the perfecting of a good worke many things must concur , the want of any whereof is a sinne . The truth of this doth best appeare in the particulars ; Prayer is a good worke , and so is the hearing of the word , &c. but there is no man doth so pray , or so heare the word , but that when hee hath done , he hath just cause to pray unto God to forgive his defects and defaults , both in the one and the other . And in this sense Luther did truly hold , that justus in omni opere bono peccat , that a just man sinneth in every good worke . Not that the worke in respect of its kind , or per se , is a sinne , as if wee said that prayer , &c. is a sinne , but per accidens , because in that good worke , there happeneth a defect , which defect is a sinne , not mortall to them who are in Christ , but veniall . And thus Augustine also seemeth to understand this place . For speaking of the imperfection of charity in this life , hee saith , t that so long as it may be increased profectò illud quod minus est quàm debet , ex vitio est , ex quo vitio non est justus in terra qui faciat bonum & non peccet ; assuredly that which is lesse than it ought to be , is out of vice ; by reason of which vice there is not a just man upon earth , who doth good and sinneth not , by reason of which vice no living man shall bee justified before God : and in another place , more plainely , hee saith , u peccatum est cum charitas minor est quàm esse debet , it is a sinne when charity is lesse than it ought to bee . § . XIII . Thirdly , such as is the tree , such is the fruit . The tree is corrupt in part : For even in the best there is the Old man and the New , the flesh and the Spirit , betwixt o which there is a perpetuall conflict , so that wee cannot doe the things wee would , and much lesse as we would , p but all , even our best actions are stained with the flesh : which is such a law in us , that when wee would doe good , evill is present with us . § . XIV . Fourthly , actions absolutely good may stand in judgement before God. But our workes cannot stand in judgement . The best of us have need to pray with him , who had lesse neede than wee : q Enter not into judgement with thy servant O Lord. If r thou Lord shouldest marke what is amisse , even in our best actions , who should be able to stand ? Noliergo intrare mecum in judicium Domine Deus meus : wherefore enter not into judgement with me O Lord my God : s Quantumlibet rectus mihi videar , producis tu de the sauro tuoregulam , coaptas me adeam , & pravas invenior . For though I seeme to my self never so right , thou bringest forth of thy treasury a rule , thou examinest mee by it , and I am found wicked . This which David , and Augustine expounding him , speake in respect of the person , may bee applyed to his best actions ; as namely to his prayer , unto which more specially David in both places doth seeme to have relation . Lord heare my prayer , &c. and enter not into judgement with thy servant . Lord heare my voice , &c. if thou shouldest marke what is amisse , who should stand ? For though my prayer ( may the best of us say ) seeme to my selfe never so godly , yet thou hast a rule , according to which if thou shouldest exactly examine my prayer , it would bee found sinnefull . Alas , Lord , I doe not pray with that humility in respect of mine unworthinesse , nor with that feeling of my want , nor with that reverence of thy great and glorious Majesty , nor with that attention of minde , nor with that devotion and fervencie of Spirit , nor with that assurance of faith , &c. that I ought to doe . Therefore I come unto thee , not in any conceit of mine owne righteousnesse , or of the worthinesse of my prayer ; but I come unto thee in the name and mediation of Christ , appealing from thy tribunall of justice to the throne of thy grace , desiring and beleeving , that the incense of my prayers , being perfumed with the odours of his merits , may and shall bee acceptable unto thee . § . XV. But if any popish pharisee doth thinke , that hee needeth not thus to pray , I shall desire his Conscience thus to speake unto him : Doest thou thinke , that for the worthinesse of thy prayer thou shalt bee heard , and that if the Lord should enter into judgement with thee according to his exact rule , he could finde no fault with thy prayer ? Alas , besides those blemishes and imperfections even now mentioned , whereof the most godly have just cause to complaine : thou directest thy prayer not to God alone , but to Saints and Angels , and so committest horrible idolatry : and when thou dost direct thy prayer unto God , thou dost conceive of him under some bodily shape , whereby thou doest circumscribe him , and make him finite , and so no God , but an idoll of thine owne braine . Thou doest not come unto God , in the name and mediation of Christ alone , who is the onely mediatour betwixt God and man , but in the mediation of many others , by whose merits and intercession thou hopest and desirest to be heard . Thou cravest not the helpe of the Holy Ghost the Spirit of grace and supplication , whose helpe thou findest not thy selfe to need for such a prayer as thou doest make . Thy prayer is but a formall recitall of a certaine taske of words , uttered for the most part without understanding , without feeling , without devotion , without faith . Thou , if unlearned , as the most are , thou prayest in an unknowne language , speaking like a Parrat thou knowest not what , thy prayer is a meere lip-labour , thou hopest by the multitude t of thy words , and the often repetitions of thy Ave-maries , thy Pater-nosters and thy Creeds , most ridiculously and odiously reiterated upon thy Beads by most superstitious u Battology . And notwithstanding all this , wilt thou bee so wickedly impudent , as to obtrude thy orisons unto God , not only as an acceptable service , wherewith , though he should enter into judgement with thee , he could finde no fault , but also impetratory of thy desires , satisfactory for thy sinnes , and meritorious of eternall life ? Nay , I assure thee , that thy prayer to God with the opinion of satisfaction and merit , though it were otherwise well qualified ( as it is farre from it , there being nothing almost performed in it which is required in prayer ) it were abominable in the sight of God : what shall I say more ? The acceptable and effectuall prayer is the prayer of faith , Iam. 5. 16. whereby a man doth specially beleeve , * that his requests are or shall bee granted to him , as namely for remission of sinnes and eternall life : but thou ( I speake to the best and most learned of the Papists ) thou I say dost scorne and detest this speciall faith , and so thy prayer , wanting faith , besides all other the abominations thereof , is turned into sinne . § . XVI . So in like manner in respect of the rest of our actions , though seeming laudable unto us ; wee must pray , that the Lord will not enter into judgement with us . To which purpose manifold testimonies of the Fathers might be alleaged . These few may serve , * Hilarie what living man can bee justified in the sight of God ? In whom there is a mixture of anger , of sorrow , of concupiscence , of ignorance , of forgetfulnesse , of casualty , of necessity happening either through the nature of the body , or the motion of the soule alwaies wavering . Ambrose y , hee that thinketh hee hath gold hath lead , and hee who thinketh himselfe to have the graine of Wheat , hath chaffe which may bee burnt . Augustine z , woe to the very laudable life of men , if mercie being removed thou dost examine it . Gregory in many places of his Morals , lib. 5. c. 7. quia s●…pe ipsa justitia nostra ad examen divinae justitiae deducta , injustitia est , & sordet in districtione judicis , quod inestimatione sulget operantis , lib. 5. cap. 18. ipsa nostra perfectio culpâ non caret , nisi hanc severus judex in subtili lance examinis misericorditer penset , Lib. 9. cap. 1. Sancti viri omne meritum vitium est , si ab aeterno arbitri●… districtè judicetur , Lib. 9. cap. 2. omne virtutis nostrae meritum esse vitium , lib. 9. c. 11. Si remota pietate discutitur , in illo examine etiam justorum vita succumbit , & cap. 14. on those words of Iob. Si habuero quippiam justum , non respondebo , he saith , ut enim sape diximus omnis humana justitia injustitia esse convincitur , si districtè judicetur , prece ergo post justitiam indiget ut quae succumbere discussa poterat , ex sola judicis pietate convalescat , lib. 1. cap. 27. Si remota pietate discutimur , opus nostrum poen●… dignum est , quod remunerari praemiis prestolamur , & cap 28. quousque poena corruptionis astringimur , quamlibet rectis operibus insudemus , veram munditiem nequaquem apprehendimus , sed ●…mur , lib. 27. cap. 15. Sciunt Sancti , quia omnis humana justitia injustitia est , si divinitùs districtè 〈◊〉 : and in the conclusion of his worke , lib. 35. cap. 26. wherein as hee professeth that hee sought chiefly to please God , so hee confesseth , that this intention was accompanied with other worse intentions and sinister respects as seeking to please men , and affecting their praise : whereupon hee inferreth , Si autem de his divinitùs , districtè discutimur , quis inter ista remanet salutis locus : quando & mala nostra pura mala sunt , & bona , quae nos 〈◊〉 credi●…s , pura bona esse nequaquam possunt : the evill things , saith he , which we have , are purely and meerely evill , but the good things which we suppose our selves to have , are not , nor can in any wise be purely good , and so said a Bernard , Nostra siqu●… est humilis justitia , recta forsan , sed non pura : whence it followeth necessarily that none of the workes of the faithfull are pure , and consequently that their very best workes are impure . This which hath been said may suffice to a conscience not cauterized ; neither shall I need to say any more in this needlesse argument . For though it should bee granted that some of the works of the faithfull were purely good , ( as they are not ) yet so long as any of their works are sinfull , as in many things we faile b all , insomuch that the righteous ( as Bellarmine himselfe doth cite the place ) doth fall c seven times a day , they cannot be justified by their workes , but are by the sentence of the Law in themselves accursed : because they doe not continue in all the things which are written in the booke of the Law to doe them : and because the breach of any one commandement maketh them guilty of all . I conclude against the Papists as c Epiph●…ius did censure the Catharists , these men professing themselves pure , by this supposition make themselves unpure , for whosoever pronounceth himselfe to be pure , therein he doth utterly condemne himselfe to be impure . CAP. IV. Bellarmines arguments answered . § . I. THis was our third argument taken from the imperfection of our obedience and righteousnesse , which I have defended against Bellarmines cavils : before I proceed to the fourth , I hold it needfull to answere his arguments in propounding whereof hee falleth short of his projects : as I noted before , for hee that would prove that men are justified by their workes ; had need to prove , that all the workes of all the faithfull , are purely and perfectly good , which is impossible to bee proved : but hee neither concludeth of all works nor of all the faithfull . And yet it is most certaine , that if the faithfull be justified by their works , then all the works of all the faithfull are purely and perfectly good . His proofes are of three sorts : authority of Scriptures , Testimonies of Fathers , and other reasons . Out of the Scripture he citeth eight testimonies a The first out of Iob 1. 22. In all these things Iob sinned not with his lips : And that we may not answere with some of the Rabbins , that though he sinned not with his lips , yet hee might sinne in his heart : hee telleth us , that in the next Chapter , b God giveth him this testimonie , that still he retained his innocency ; and therefore sinned neither in his tongue , nor in his heart . Againe , whereas Satan sought by so many temptations to bring Iob to sinne , and God on the other side permitted all those temptations , that the patience and vertue of that holy man should bee manifested ; if Iob should have sinned , God should after a sort have beene over come by the devill : wherfore it is certaine , that that worke of Iobs patience was not stained with any sinne ; and that the Lutherans , which say the contrary , take part with the devill against God. § . II. Answ. Those temptations were permitted by God , as tyrals of Iob , not perfection , but integrity . For that is Gods end , that they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sound and upright may be knowne , 1 Cor. 11. 19. and this end was atchieved , Cap. 2. vers . 3. for still Iob retained his integrity . But Satans intention was to prove him to be an hypocrite , and to move him not onely to fall , but to fall away from God , and to blaspheme him to his face and so much hee undertooke both Cap. 1. 11. and Cap. 2. 5. howbeit hee failed in his enterprize . And so much is signified in both the places alleaged by Bellarmine : that Iob was so farre , either from blaspheming God to his face , which Satan undertooke he should , that he offended not with his lippes , nor charged God foolishly ; or , from being discovered to be an hypocrite , that by Gods owne testimony he retained his integrity , as that word signifieth which c Bellarmine , according to the vulgar Latine , calleth innocencie . But Iob though hee were upright and sincere , yet he was not perfect , nor without sinne ; as appeareth by his manifold imperfections , which afterwards he discovered Cap. 3. &c. and also by his free confession of his sinfulnesse , Cap. 9. 20. 33. and lastly by his feare and jelousie , which hee had over his best actions lest he had sinned in them : for as d Gregory writing on those words of Iob , Verebar omnia opera mea , e understandeth it to be an humble confession , as if he had said , quae apertè egerim video , sed quid in his latenter pertulerim , ignoro , what overtly I performed , I see : but what covertly I suffered therein , I know not . But here may be objected , which Bellarmine in the next Chapter alleageth out of the said f Gregory , Bonarum mentium est , ibi etiam aliquo modo culpam agnoscere , ubi culpa non est , it is the property of good minds even there to acknowledge a fault , where nofault is , wherto I answere , that Gregory speaketh in regard of humane infirmities which were laid upon man after his fall , ( and namely of the monthly infirmity of women ) which though they bee not inflicted upon a man for his personall offences : yet it is the property of good minds to esteeme them as laid upon them for their sinnes . Thus Iob , though his afflictions were not inflicted upon him , as corrections for his sinnes , but as tryals of his vertue ; yet he imputeth them to his sinnes , Iob 13. 26. § . III. In the second place he allegeth diverse testimonies out of the Psalmes wherein David pleadeth his owne innocencie , and appealeth unto God to be judged according to his owne righteousnesse Psalm . 7. 4. 9. 16. 1 , 2 , 3. 18. 2. 1. 26. 1. 119. 121. Answ. In some of these places David pleadeth the justice of his particular cause against his adversaries , not the absolute innocencie of his person . The rest are to be understood of his uprighttnesse and integrity . For otherwise , no man was more forward to confesse and to deplore his manifold sinnes , than David was ; none more ready to implore Gods mercy , none more fearefull that God should enter into strict judgement with him . § . IV. His third testimony is Matth. 6. 22. If thine eye be single , the whole body shall bee lightsome : where Bellarmine , without any probability , by the body understandeth a good worke , and by the single eye , a right intention : for who knoweth not , that many times workes are done with good intentions that are not good . This place in Matthew is diversly expounded , and may bee applied to many purposes . But the proper true meaning may be gathered out of the coherence , as I have shewed elsewhere g for in the latter part of that Chapter our Saviour sheweth , both what in our judgements wee should esteeme out chiefe good , vers . 19. &c. and consequently , what in our afflictions and endeavours wee should chiefly desire and labour for , vers . 25. &c. 33. As touching the former , he exhorteth us not to lay up our treasure upon earth , but in heaven ; that is , that we should place our happinesse , not in earthly , but in heavenly things . For where our treasure is , there will our heart bee also . That is , whatsoever wee esteeme our chiese good , upon that our hearts and affections will be set . This judgement , concerning our chiefe good , is by our Saviour compared to the eye ; whereunto , whether it be right or wrong , the whole corps or course of our conversation , which he compareth to the body , will be sutable . If we repose our happinesse in heaven , our conversation will bee religious and heavenly , but if we place our paradise on earth , our conversation will be answerable . As for example , if pleasure be our chiefe good , our conversation will be voluptuous ; if profit , it will bee covetous ; if honour , it will be ambitious . Such therefore as our judgement is concerning happinesse , such will be our desires , our endeavours , and in a word , such will bee our whole conversation . But as his allegation is to no purpose , so his conclusion is besides the question , as if wee held that good workes were in their owne nature mortall sinnes : when notwithstanding wee acknowledge them to be good , per se , and in their kinde ; as namely prayer , and almes-giving , but sinfull by accident , as being stained with the fl●…sh . § . V. His fourth testimony is , 1 Cor. 3. 12. If any man build upon this foundation , gold , silver , stones of price , &c. where he supposeth by gold and silver good workes are understood , &c. Answ. If they were , they might be good , and yet not purely good . Even as a wedge of gold or of silver , is truely called gold or silver , though there bee some drosse therein . But the Apostle speaketh not of workes , but of doctrines : for he comparing himselfe and other preachers of the Gospell to builders , saith , that he , as a master-builder had laid the foundation , whereon others did build , either sound and profitable doctrines , which he compareth to gold and silver , &c. or unsound and unprofitable , compared to hay and stubble . § . VI. His fifth testimony is , Iam. 3. 2. In many things we offend all ; Why I pray ; saith he , doth he not say , in all things wee offend all : for if all the works of the righteous be sinnes , then not onely in many things , but in all we offend . But Saint Iames knew what to say , for in the second chapter hee had distinguished good workes from sinnes . If you performe the royall Law according to the Scriptures , thou shalt love thy neighbour as thy selfe , you doe well : but if you accept persons , you commit sinne , and are reproved of the Law as transgressours . Answ. The advise of Saint Iames in this place is , that wee should not bee many Masters , that is , Censurers of our brethren ; knowing , that by censuring and judging of others wee shall receive the greater judgement , according to Matth. 7. 1. Rom. 2. 1. For he that will take upon him to censure other mens offences , had need to be free from offence . But we , saith Saints Iames , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we all of us offend many wayes , we are subject to manifold sinnes and corruptions . For the Apostle doth not speake of the singular individuall acts , but of the divers sorts of sinne . As sinnes against God , our neighbour , or our selves : sinnes of omission , and commission : sinnes in deed , in thought , and in word : which last kinde being the fault of Censurers , is as hee noteth in the next words , most hard to bee refrained : when as the Apostle therefore speaking of all , and including himselfe , though hee were worthily called Iames the just , saith , that many wayes wee offend all ; hee signifieth , that even the best of us are subject to manifold corruptions , causing us many wayes to offend according t●… the severall kinds thereof : which is a manifest evidence , that wee , being sinners , cannot bee justified by inherent righteousnesse , especially , if that bee added , that as wee sinne many wayes according to the severall kinds of sinne ; so in our good workes , which are good in their kind , as in prayer , almes giving , &c. wee offend by reason of the flesh , which polluteth all our best actions . But howsoever wee say , that our righteousnesses are stained with the flesh : yet wee distinguish them from our unrighteousnesses , and with Saint Iames we distinguish good workes from sinnes ; things commanded from things forbidden ; things according to their kind good , but by accident sinnefull , from things which according to their kind are absolutely evill . § . VII . His sixth testimony is from those places which exhort us not to sinne , as Psalm . 4. 4. Esa. 1. 16. Iohn 5. 14. 2 Pet. 1. 10. 1 Iohn 2. 1. For to what purpose serve these exhortations or admonitions , if in every good worke wee cannot but sinne . Answ. These exhortations doe not shew , what wee are able to doe , but what wee ought to doe . Neither are they to no purpose , ▪ for first , they restraine men and especially the children of God from many particular sinnes . Secondly , though they exhort us to those things , which in this corrupt estate wee are not able perfectly to performe , as generally to abstaine from all manner of sin , and to avoid all imperfectionsand defects , which are incident unto our best actions ; yet they are to very good purpose . For they serve to discover unto us our imperfections , and to shew that perfection wherunto we ought to aspire ; to moveus not to performe our duties perfunctorily , but to walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h accurately , making conscience of all our waies ; to admonish us not to rely upon our owne righteousnesse , which is so unperfect ; but to bewaile our imperfections , and to crave pardon ; to teach us what need wee have of the imputation of Christs righteousnesse , and of his intercession for us : and lastly , to move us with an upright endevour to keepe all Gods Commandements with our whole heart , and to strive towards that perfection which in this life wee cannot attaine unto , which if wee doe , our labour shall not bee vaine in the Lord. For the Lord in his children accepteth of the will k for the deed , and of their upright endeavours for perfect performance . So long therefore as we are upright before God , our imperfections ought not too much to discourage us ; knowing , that his grace l is sufficient for us , and that his strength is made perfect in our weakenesse . § . VIII . His seventh testimony is taken from those places which teach that the workes of the righteous doe please God , Mat. 3. 4. Sap. 9. 1. 2 Act. 10. 35. 1 Pet. 2. 5. Phil. 4. 18. But nothing can please God , but that which is truly good and pure from all vice , as Calvin himselfe confesseth , Iust. l. 3. c. 12. § . 1. Answ. As God hath made two covenants with men , the one of works the other of grace : so himselfe may bee considered , either as a severe judge , judging according to the Law , which is the covenant of workes , beholding men as they are in themselves : or , as a mercifull father in Christ , dealing with us according to the covenant of Grace , ●…eholding us in his beloved . As he is a Iudge judging according to the Law , no obedience can satisfie or please him , but that which is pure and perfect , as Calvin truely saith . As hee is the father of the faithfull in Christ , judging according to the covenant of Grace , he dealeth with us as a loving father with his children , Malach. 3. 17. Psalm . 103. 13. accepting the upright , though weake and unperfect ▪ endevours of his children , in lieu of perfect performance . Hence in the Scriptures to be upright , or , to walke with God , is to please God , Gen. 5. 24 , cum Heb. 11. 5. and they , who are upright are his delight , Pro. 11. 20. Not , that either they , or , their actions are perfect , or accepted of God in and for themselves , as being pure from sinne ; but that being covered with the righteousnesse of Christ , they are accepted m in him : and not onely accepted , but also graciously rewarded . Then belike saith Bellarmine , the righteousnesse of Christ is imputed not onely to the sinners themselves , but to their sinnes also making them an acceptable sacrifice to God. Answ. Wee speake not of the sinnes of the faithfull , as hee maliciously cavilleth , as if we made no difference betwixt their good workes and their sinnes ; but of their good workes , which , though unperfect and stained with the flesh , the Lord accepteth in Christ , as truly good , not imputing to the faithfull their wants , but covering them with the perfect obedience of Christ. § . IX . His eighth testimony is from those places which absolutely call the workes of the righteous , good workes , as Mat. 5. 16. 1 Tim 6. 17. Tit. 3. 8. Eph. 2. 10. Answ. where he saith that the workes of the faithfull are called absolutely good workes , there is an ambiguity to bee cleared . For though the Scriptures absolutely call the works of the righteous good workes : yet they doe not say that they ▪ are absolutely good . All good workes and vertues being considered in the abstract , as they are in themselves according to their kinde , and as they are prescribed in the word of God , are absolutely good : but considered , as it were in the concrete , as they bee in us , or , performed by us , mixed with imperfections , and stained with the flesh , they are not absolutely , purely , and perfectly good . Prayer in it selfe , and ●…s it is prescribed in the word of God , is a worke absolutely good : but as it is performed by us , it may bee truely good , if performed in truth , and with an upright heart ; but it is not absolutely and purely good , by reason of those imperfections which concurre there . with . So faith and love , and all other graces considered in the abstract , are absolutely good , but considered as they bee in us , they are truly , but not purely and absolutely good by reason of the impersections and defects which alwayes accompany them , But saith Bellarmine out of Dionysi●…s Areopagita , that worke is to be called evill , in which there is any defect : but it is not to be called good , unlesse it be entirely and wholly good : which is true according to the rigour of the Law , from which our Saviour Christ hath freed the faithfull : and in that sence all the good workes of the Papists themselves , even their prayers in which they so much trust , are sins . Or , if they deny any defect to be in their prayers , or , other their supposed good works , they speake lyes in hypoc●…isie , n having cauterized consciences . But here againe let the Reader observe the desperate doctrine of the Papists ; who as they account no man justified in whom there is any sinne , so they teach all workes to bee absolutely sinnes , in which is any defect : whereupon the accusation which they falsly lay to our charge , will bee verified of them , viz. that all the best workes of the faithfull are sinnes . For wee deny them to bee sinnes though they have some defects ; but they affirme them absolutely to bee sinnes , if there be any defect in them , as undoubtedly there alwayes is , as I have alr●…ady proved . § . X. These were his testimonies of holy Scriptures : in the next place hee produceth other witnesses , viz. Ambrose , Hierome , Aug●…stine , Gregory and Bernard : who testifie nothing against our assertion , but against the malicious misconceit of the Papists , who conceive , or , at least report of us , that wee put no difference betwixt good workes and sins . From which wee are so farre , that wee willingly , subscribe to that conclusion , which hee would prove out of the fathers , and is the title of his chapter , Opera bona non esse peccata , sed verè bona , that good workes are not sinnes , but truly good . § . XI . Now follow his reasons ; which if they served to prove no more , than the same question , which againe , is propounded to bee proved , wee would not gaine say . But his first reason is brought to prove , that the good workes of the righteous are no way vitiated , corrupted , or defiled : and consequently that they are not onely truely , but also purely good . For if they were contaminated , saith hee , that would arise , either from our inbred concupiscence ; or , from the defect of love towards God , or , from the mixture of veniall sinnes concurring with them . But from none of these . For neither is that concupiscence a sinne in the regenerat●… , nor is the want of the love of God a sinne in them , nor veniall sinnes such sinnes , as are contrary to the Law of God , or unto charity . Thus , for the confirmation of one error Bellarmin●… broacheth three more . But if concupiscence bee a sinne , if the want of Gods love bee a sinne , if those , which the Papists call veniall sinnes , bee sinnes indeede : then must it bee confessed , that the good workes which are stayned with the flesh , which proceed from a defective love of God and our brethren that are mixed with divers imperfections and corruptions , are notpurely good . § . XII . As for concupiscence of the flesh , which remaineth in the regenerate , it hath possessed and defiled all the parts and faculties of the soule , which as they are in the regenerate partly spirit , so they are also partly flesh . And these two are opposite one to the other , the Spirit lusting against the Flesh , and the Flesh lusting against the Spirit . So that though Will be present with us , o that wee cannot doe what we would and much lesse after what manner wee would , that is , with our whole soules , with our whole mind , heart , and affections . For what good wee minde or will as wee are Spirit , the same wee will as wee are Flesh. This concupiscence the Apostle had not knowne p to bee a sinne , had not the Law said , non concupisces , that is , thou shalt have none evill concupiscence , neither habituall nor actuall . Neither is it onely a sinne , as the Apostle oftentimes doth cal it , but also it is the mother-sinne , Iam. 1. 13 Rom. 7. 17. which taking occasion by the Law , to produce ill concupiscences therein forbidden , is convinced , not onely to bee a sinne , but exceedingly sinnefull , Rom. 7. 13. But of this I have spoken before , and proved by the testimony of Augustine , that concupiscence against which the good Spirit lusteth , ( viz. in the regenerate , for in the unregenerate the Spirit is not ) is both a sinne , and the cause of sin , and a punishment sinne . § . XIII . And as touching the second : the summe of the Law is , that we should love God with all our heart , and with all our soule , &c. but where is any defect of love , there God is not loved with all the heart , &c. it being legally understood : and therefore every defect is an aberration from the Law , and consequently a sinne . I have also proved out of Augustine , q that it is a fault where love is lesse than it ought to bee , from which fault it is , that there is not a righteous man upon earth which doth good , and sinneth not . For which also though wee bee never so good proficients , wee must of necessity say , forgive us our debts . Therefore every defect is a debt , that is , a sinne , whereunto wee may adde that of the same Augustine . It is a sinne , either when there is not charity where it ought to bee , or is lesse than it ought to bee , whether this may or may not bee avoided by the Will. § . XIV . And as to the third : If those , which the Papists call veniall sinnes bee not contrary to the Law , then they are not forbidden in the Law : and without doubt they are not commanded therein . Now if neither they bee commanded nor forbidden , then they are things indifferent : . but that is absurd : yea but ( saith hee ) veniall sinnes hinder not justice , And the Scripture absolutely calleth some men just and perfect , notwithstanding their veniall sinnes . I answere , they hinder not imputative justice , nor evangelicall perfection which is uprightenesse : for to them that beleeve and repent they are not imputed . Neither can it be denied , but that the most upright men have their imperfections , infirmities and slippes , which though in themselves and according to the Law are mortall sinnes ( for if they should not bee forgiven , they would , as Bellarmine himselfe confesseth , exclude men from heaven : ) yet to them that are in Christ Iesus th●…y become veniall by the mercie of God , through the merits and intercession of Christ. § . XV. His second reason is taken from divers absurdities , which hee conceiveth doe follow upon our assertion : when as indeed they follow not upon our doctrine , but upon his malicious misconceiving and misreport thereof ; as if wee held , that all , even the best workes of the righteous are mortall sinnes . But wee acknowledge , that the good workes of men regenerate are truly good , and so to bee called , notwithstanding the imperfection thereof . Onely wee deny them to be purely good : wherin we have the consent of holy Scriptures and of the ancient Fathers , some whereof I before alleaged , to whom I added Gregory and Bernard . Gregory in the concl●…sion of his Moralls saith thus , Mala nostra pura mala sunt , & bona quae nos habere credimus , pura bona esse uequaquā possunt : Our evill things are purely evill , and the good things which we suppose our selves to have , can by no meanes bee purely good . Bernard , t Our lowly justice ( if we have any , ) is perhaps true , but not pure . Vnlesse peradventure wee beleeve our selves to bee better than our fore-fathers , who said no lesse truely , than humbly , all our righteousnesses are as it were the cloth of a menstruous woman ; wee doe not say that the good workes of the faithfull are sins , and much lesse mortall sins : For we hold , that the sins of the faithful become to them venial . But this we say with Salomon , u that there is not a righteous man upon earth that doth good and sinneth not , which in effect is the same with that assertion of Luther , Iustus in omni opere bono peccat . § . XVI . Now let us examine the absurdities , which hee absurdly , upon his owne malitious misconceit , objecteth against us . In all which it is supposed , that wee call the good workes of the righteous sinnes , yea mortall sinnes . The first : if all the workes of the faithfull bee sinnes , then the worke of faith , whereby we are justified , and that prayer whereby we begge remission of sinne , should be sinnes . Answ. The worke of faith and the act of prayer are good , but not purely and perfectly good . Neither are we justified by the worthinesse or by the worke of our faith , but by the Object which it doth receive ; nor obtaine our desires by the merit of our prayer , but by the mediation and intercession of Christ our Saviour . Our faith is such , that wee have need alwayes to pray , Lord increase our faith , Lord I beleeve , help mine unbeleefe : and our prayer such , that when wee have performed it in the best manner we can , wee have neede to pray , that the wants and imperfections of our prayer may bee forgiven us . § . XVII . The second : If all the works of the righteous be sinnes , with what face could the Apostle say , * that h●… knew nothing by himselfe ? And what boldnesse was that , for his good workes , that is , for his mortall sinnes , to expect x a Crowne of righteousnesse ? Answ. Though the Apostle had no doubt sometimes offended after his conversion ; yet he was not conscious to himselfe in particular of any actuall sinne or crime committed by him : for as the Psalmist saith , y who can understand his errors ? No man , saith Basil , z is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free from sinne but God ; for of those many things wherein we offend , the most wee understand not : for which cause the Apostle saith , I know nothing by my selfe , but in that I am not justified : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , in many things I offend , and doc not perceive whence also the Prophet saith , who understandeth his trespasses ? But though hee was not conscious to himselfe of his slippes and oversights ; yet hee was not ignorent of his owne a corruptious and infirmities : against which when hee had prayed to God , hee received this answere ; b My grace is sufficient for thee , and in weakenesse my power is made perfect . Neither did the Apostle expect the reward for the merit of his works , but for the truth and fidelity of God , who is just in keeping his promise made to the upright , though unperfect indeavers of his servants . And therefore the reward , whereby God doth crowne his owne gifts in us , is called a crowne of righteousnesse , not of ours , but of Gods righteousnesse , as c Bernard saith . § . XVIII . The third : If all the works of the righteous were mortall sinnes , then God himselfe should sinne mortally , because it is God that worketh in us , when we doe any good works , Phil. 1. and 2. Answ. If all good workes were absolutely sinnes , yea mortall sinnes , as they malitiously charge us to hold : then indeed , God , who is the author of them , might perhaps bee said , though not to sinne , and much lesse to sinne mortally ( for he is not subject to the precept of the Law and much lesse to the curse of it ) yet to be the author of sinne . But wee hold , that the good works of the faithfull are truly good , though not purely good : and that what goodnesse is in them is the worke of God , and what impurity is in them , it is from the flesh , which staineth the workes of grace in us . Neither are the defects of the secondary causes to be imputed to the first cause . That which God worketh in us , no doubt is good , but this good worke hee hath but begun in us , as in the place by him quoted , Philippians 1. 6. for our in regeneration wee are not wholly renewed , and at once , for then wee should bee wholy spirit and no flesh . Neither doth the leaven of grace season the whole lumpe at once , but the inward d man is renewed day by day : And what is not yet renued is a remainer of the old man , and what is not Spirit , is flesh . Now betweene these two there is a perpetuall conflict , e the spirit lusting against the flesh , and the flesh lusting against the Spirit . So that a man regenerate cannot with full consent of will doe either good or evill , there being a reluctation of the Spirit against the evill , which the flesh affecteth ; and a rēluctation of the flesh against that good , which is willed by the Spirit . By reason of this conflict it comes to passe , that as the sinnes of the faithfull are sinnes of infirmity more or lesse , and not wilfull sinnes committed of meere malice : so the good works of the faithfull are not purely good , but stained with the flesh . § . XIX . The 4. that our assertion is greatly injurious to our Redeemer , who as the Apostle saith , gave himselfe for us , that he might redeem us from all iniquity , & might purge unto himselfe an acceptable people , zealous of goodworks : For neither should he truly have redemed us from any iniquity , nor truly cleansed his people , nor made them zealous of works truly good , but of mortall sinnes , namely if all their good works be mortall sinnes , ( which we utterly deny ) But I answere , Our Saviour Christ gave himselfe for us , both that he might justifie us by redeeming us from all iniquity , and also that hee might sanctifie , or as the Apostle speaketh , that hee might purifie unto himselfe a peculiar people , zelous or studious of good works . The iniquity from which he redeemeth us , is not onely of those transgressions , which are absolutely sinnes , but also of those unperfect and defective workes , which wee indevour to performe in obedience to God. And herein , as I have said , the high Priest was a notable type of our Saviour Christ , who did weare in the forefront of his Miter a plate of gold , in which was ingraven this inscription f Holinesse of the Lord , meaning of g Iehovah our righteousnesse , which he was appointed to weare , that he might beare the iniquity of the holy things , which the Children of Israell should hallow in all their holy gifts , that notwithstanding the iniquity of them they might be accepted before the Lord , by imputation of his holinesse , who is Iehovah our righteousnesse . And the like is to be said of the incense h of the Saints upon earth , that is , of their prayers , and all other their good works : which have need to bee perfumed with the odours i of Christs sacrifice ; that so being defective in themselves , they may be accepted k of God in Christ. As for our sanctification , it is true , that Christ gave himselfe to sanctifie us . But this sanctification is but begun , and in part in this life , and is to be perfected in the life to come . So saith the Apostle , l Ephcs. 5. that Christ loved his Church and gave himselfe for it , that hee might sanctifie and cleanse it with the washing of water by the word , that he might present it to himselfe ( viz. at the mariage of the Lambe ) a glorious Church , not having spot or wrinckle or any such thing , but that it should be holy and without blemish : which last words , as I have shewed out of Augustine , are to bee understood not of the Church militant on earth , but of the Church triumphant in heaven . The workes , which we are to be studious of , are workes not onely truly , but also , as much as is possible , purely good . For though wee cannot in this life attaine to full purity and perfection : yet we must aspire towards it , affecting and desiring to performe good works in a better manner and measure , than wee can indeed attaine unto . Howbeit we must say with the m Apostle to will is present with me , but how to performe that which is good , I finde not , for the good that I would , I doe not , but the evill which I would not , that I doe , and lest it should bee said , that the Apostle speaketh all these things in the perof a carnall man , he concludeth thus : so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even I my selfe , with the minde , that is , the Spirit serve the Law of God , but with the flesh the Law of sinne . § . XX. The fifth , If all good workes are mortall sinnes , then some mortall sinnes are good works : and then we may conclude thus . All good works are to be done : some mortall sinnes are good works ; therefore some mortall sinnes are to be done . Againe , no mortall sinne is to bee done ; all good workes are mortall sinnes ; therefore no good worke is to bee done . Conclusions worthy of the Lutherans , that some mortall sinnes are to bee done , and that no good worke is to be done . Answ. we deny good workes to bee mortall sinnes . though in every good worke the most righteous doe sinne . The worke it selfe is good , though the defect or imperfection , which goeth with it , is evill . The good worke therefore is to bee done : the defect we are to strive and to pray against , and to crave pardon for it . To which deprecation we are to expect this answeare or the like , My n grace is sufficient for thee , and in thy weakenesse my power is perfected . Againe , wee must distinguish betwixt workes , which are sinnes absolutely and per se : and those which are onely by accident . For those which are good per se , are to be performed as well as we can , because commanded , knowing that God will accept of our upright though weake indevour . § . XXI . The sixth and the last , who seeth not , that these words , good workes are mortall sinnes , imply a contradiction , for they shall be good and not good , &c. Answ. We doe not affirme that good workes are mortall sinnes , neither doe we deny them to be truly good . Onely we deny them to bee purely and perfectly good . And we acknowledge the impurity and imperfection concurring with them to bee a sinne : and consequently , that the good workes of the faithfull are good per se , as being commanded , as being the fruits of the Spirit , and of faith working by love ; but sinfull per accidens , as being stained with the flesh , yea , but saith Bellarmine , Bonum non existit nisi ex integra causa , malum verò ex quolibet vitio : that is , that is not to bee accounted a good worke whereunto all things doe not concurre which are requisite , but that is evill wherein there is any defect : therefore if there be any defect or imperfection to bee found in any worke , that worke is not to be accounted good but evill . Answ. that rule of Diony sius , is true , according to the rigour of the Law , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which our Saviour hath delivered us ; but it is not true according to the covenant of grace , wherein the Lord accepteth the sincere and upright indevours of his children . though defective and unperfect , for perfect performance , their wants being not imputed unto them , but covered with the robe of Christs perfect righteousnesse . As therefore their persons , though in themselves sinners , are in o Christ accepted as righteous ; so their actions , though in themselves defective , are acceptable p in Christ. Here therefore wee may justly retort both the accusation it selfe , and all these absurdities upon the Papists , who be necessary consequence are proved to hold , that all the workes of the righteous are simply evill and so absolutely to be called sinnes . Those works wherein is found any defect or imperfection are not good , but absolutely they are to bee called sinnes , as the Papists teach : But in all even the best works of the righteous there is to be found some defect , imperfection , or blemish , as being stained with the flesh . This assumption is plainely taught in the holy Scriptures as I have proved heretofore : Therefore all , even the best actions of the righteous , are absolutely to be called sinnes , as the Papists teach . Here then let all men againe take notice of the Popish pharisaisme , or pharisaicall hypocrisie of Papists , with whom no man is just or justified , in whom is any sinne : no action good , but simply evill , in which is any defect : and yet their persons are just , and their actions not onely good , but also meritorious , and that ex condigno , and that ratione operis , of eternall life . CHAP. V. Our fourth Argument , that the righteousnesse by which wee are justified , satisfieth the Law : so doth Christs righteousnesse , so doth not that , which is inherent in us . § . I. NOw I returne to our owne proofes . The fourth argument therefore to prove joyntly that we are justified by Christs righteousnesse and not by ours , may be this . By that righteousnesse alone and by no other we are justified by which the Law is fully satisfied ; By the righteousnesse of Christ alone the Law is fully satisfied , and not by any righteousnesse inherent in us or performed by us : Therefore wee are justified by the righteousnesse of Christ alone , and not by any righteousnesse inherent in us , or performed by us . For the proofe of the proposition , three things are to be acknowledged : first , that whosoever is justified is made just , by some righteousnesse : for as I have shewed heretofore , to thinke that a man should be justified without justice , is as absurd , as to imagine a man to be clothed without apparell : secondly , that all true righteousnesse is a conformity to the law of God , which is the perfect rule of righteousnesse , insomuch as what is not conformable to the Law , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is iniquity and sinne : thirdly , that there can be no justification without the Law be fulfilled , either by our selves , or by another for us . For our Saviour , when he came to justifie us and save us , protested , that hee came not to breake the Law but to fulfill it : and professeth that not one jot or tittle of the Law should passe unfulfilled , Matth. 5. 17 , 18. Saint Paul likewise avoucheth , that by the doctrine of justification by faith , the Law is not made void , but established , Rom. 3. 31. The proposition therefore is undenyable . The assumption hath two parts : the former , affirmative , that by the righteousnesse of Christ the Law is fully satisfied : the other , negative , that by any righteousnesse inherent in us , or performed by us , the Law neither is , nor can be fully satisfied . For the clearing of the assumption in both the parts , wee are to understand , that to the full satisfying of the Law , since the fall of Adam two things are required , the one , in respect of the penalty , unto the suffering whereof sinne hath made us debtours : the other , in respect of the precept , to the doing wherof the Law doth bind us . The former , to free us from hell and damnation ; the other to entitle us to heaven and salvation : according to the sanction of the Law , If thou dost not that which is commanded , thou art accursed : if thoudoest it , thou shalt be saved . In respect of the former , the Law cannot be satisfied in the behalf of him , who hath oncetransgressed it , but by eternal punishment , or , that which is equivalent : in respect of the latter , it is not satisfied , but by a totall , perfect and perpetuall obedience . § . II. Now our Saviour Christ hath fully satisfied the Law for all them that truly beleeve in him , in both respects . For hee hath superabundantly satisfied the penalty of the Law for us by his sufferings and by his death : and he hath perfectly fulfilled the Law for us , by performing all righteousnesse , in obeying his Father in all things , even unto death : and by them both he hath justified us , freeing us from hell by his sufferings and entituling of us unto heaven by his obedience . And therefore the holy Ghost affirmeth that wee are justified by his bloud , Rom. 5. 9. and by his obedience verse 19. For his sufferings were the sufferings of God ; in which respect , they who put him to death , are said to have killed the Author of life , Act. 3. 15. and to have crucified the Lord of glory , 1 Cor. 2. 8 and for the same cause , the bloud , by which we are redeemed , is called the bloud of God , Act. 20. 28. or , which is all one , the bloud of the Sonne of God. 1 Iohn 17. His obedience likewise was the obedience of God. For Iesus Christ the word , that is , the second person in Trinity , being in the forme of God a God coequall with his Father , for our sakes became flesh , b that is , abased himselfe to become man , which before hee was not , but not ceasing to bee that , which hee was before , namely the true c and the great d God , God e above all blessed for evermore ; in our nature ( being perfect God , and perfect man ) hee farther humbled himselfe and became obedient untill death , even to the death of the cros●…e . And therefore the righteousnesse of Christ , both habituall inherent in his person , and that which was performed by him , both active , and passive , being the righteousnesse of God as it is often called , Rom. cap. 1. 3. 10. the righteousnesse of God and our Saviour , 2 Pet. 1. 1. who was given to us of God to be our righteousnesse 1 Cor. 1. 30. that wee beleeving in him might bee the righteousnesse of God in him , 2 Cor. 5. 21 is therefore called Iehovah our righteousuesse , Ier , 23. 6. I say his passive righteousnesse being the righteousnesse of God the bloud of God ▪ it is a price of infinite valew , and superabundantly sufficient to satisfie for the sinnes , not onely of the faithfull , but of all the world ; and not onely of this one world , but of more , if there were more And this habituall and actuall righteousnesse being the righteousnesse and obedience of God , is of infinite and al●…-sufficient merit to entitle all those , that beleeve in him , were they never so many , to the kingdome of heaven . These things if the Papists should deny , It would deny them to be Christians . The former part therefore of the assumption is of undoubted truth . § . III. Come wee then to the other part . Is there any righteousnesse inherent in us , or performed by us , that can fully satisfie the Law ? Nothing lesse . For first in respect of the penalty which is due unto us for our sinnes , wee cannot possibly fatisfie it , but by enduring everlasting torment ; which though wee should endure for a million of millions of yeares ; yet wee could not bee said to have satisfied the Law which cannot be satisfied , but by endlesse punishment , or , that which is equivalent , but there is nothing equivalent but the precious death and sufferings of the eternall Son of God , who gave himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f a full price of ransome countervailing , in respect of the dignity of his person , the eternall pains of hel , which all the elect should have suffered . Therefore there is no possibility for us to escape hell the just guerdon of our sinnes , unlesse the Lord impute our si●…s to our Saviour Christ , and his sufferings to us , accepting them in our behalfe , as if we had sustained them in our owne persons . For although wee should for the time to come performe a totall and perfect obedience to the Law , yet that would not free us from the punishment already deserved by us . g But the Law must be satisfied , both in respect of the penalty to be borne , and in respect of perpetuall and perfect obedience to bee performed through out our whole life . Neither may we thinke by the payment of one debt to satisfie another , The obedience , which wee hope to performe for the time to come , though it were totall and perfect , is a debt and duty which wee owe unto God , Luk. 17. 10. and therefore cannot discharge us of the penalty , which is another debt , which wee owe for our sinnes past : for wee were sinners from the wombe , h yea , in the wombe : and to the guilt of Adams transgression in whom wee sinned , and to that originall corruption , which we have received from him , for which though wee had no other sinnes , wee were worthily subject to eternall damnation ; wee have added in the former part of our life innumerable personall transgressions , all deserving death and damnation , which if wee be not delivered therefrom , by the death and merits of Christ , wee must make account to suffer in our owne persons : neither can our future intended obedience satisfie for our sinnes , as Bellarmine confesseth . God is just i in forgiving sinnes , neither doth he forgive any sinne , for which his justice is not fully satisfied . § . IV. Neither can our righteousnes●…e ●…atisfie the Law in respect of the precept , by fulfilling it : for whosoever hath not continued in all the things , which are written in the booke of the Law to doe them , but hath at any time transgressed the Law , hee hath not fulfilled it . Therefore it is most certaine , that , we cannot satisfie the Law in respect of the precept , because wee have already broken it , and by our breach of it have made our selves subject to the curse of the Law , so farre are we from being justified by it . Neither are wee able by our obedience to satisfie the Law for the time to come . § , V. Against this branch of our argument which by us is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as over measure . Bellarmine taketh exception ; alleaging , that the faithfull and regenerate are able to fulfill i the Law , and entreth into a large dispute to prove that the Law is possible : which disputation I have fully examined in his due k place , and confuted . Here let the Reader take notice , that Bellarmine disputeth sophistically in diverse respects ▪ for first hee will needs be actor , when indeed hee is reus ; and that hee might get the better end of the staffe pretendeth to confute our errours : when indeed he laboureth to defend his owne . Secondly , hee answereth but a piece of our argument , and such a piece as might be spared , as being added mantisae loco , by way of advantage : for thus we reason , no man can satisfie the Law because hee hath already broken it : yea hee is so farre from satisfying the Law , in respect of the time past , that for the time to come hee is not able to fullfill it . Thirdly , where hee should prove , that all those , who are to bee justified , doe fulfill the Law for else how should they by fulfilling of the Law be justified , all , that he endevoureth to prove , is , that it is possible for them that are already justified to fullfill it ▪ disputing , as wee say , a posse ad esse . Fourthly , where hee should prove , that all who are justified doe fulfill the Law , for else how should they be justified by fulfilling it , hee endeavoureth to prove that some rare men have fulfilled it not caring what becomes of the rest Fifthly , where hee argueth , that if men shall fulfill the Law , they shall be justified ; his consequence doth not hold in respect of them , who at any time heretofore have broken it ( as all meere men without exception have done ) though they should perfectly fulfill the Law for the time to come . Sixthly , he would prove , that some doe fulfill the Law , and yet cannot deny , but that even those some doe sinne many times , yea seven times a day , and that they have need daily to pray for the forgivenesse of their sinnes : and therefore faileth in the proofe of that also , as I have made manifest in answering l his arguments . § . VI. Now to make good this part of our reason , I will not content my selfe to have answered elsewhere all his objections againstit , but I will here also briefly propound some of our arguments to prove , that wee ( I meane all mortall men ) neither doe , nor can by our righteousnesse and obedience fulfill , and so even in that respect cannot satisfie the Law. And first I prove it by this most plaine reason . No transgressours of the Law doe fulfill it . All men without exception of any but Christ , are transgressours of the Law , not onely the unregenerate , but the regenerate also : Therefore no man whatsoever ( Christ excepted ) doth fulfill it . The proposition needeth no proofe , the assumption I have proved before , m and every mans Conscience giveth testimony to it for himself . Or thus : Whosoever is a fulfiller of the Law is without sinne . No mortall man is or can bee without sinne . Therefore no mortall man is or can bee a fulfiller of the Law. § . VII . Secondly , If any man could fulfill the Law , he might bee justified thereby , Rom. 2. 13. Gal. 3. 12. But no man whatsoever can be justified by the Law , Gal. 2. 16. 3. 10 , 11. Rom. 3. 20. Therefore no man can fulfill it . § . VIII . Thirdly , Those who cannot fulfill the first commandement of the two , and the last of the ten , cannot fulfill the whole Law. But no mortall man is able to fulfill the first and last commandements . Therefore no mortall man is able to fulfill the whole Law. The first ▪ which is the great commandement , injoyneth us to love the Lord our God with all our soules , &c. which , being legally understood , no mortall man is able to fulfill . For whosoever are in all the parts and faculties of the soule , partly flesh and but partly Spirit , they cannot love God with all their soules . The most regenerate in this life are partly flesh , and but partly Spirit in all the parts and faculties of the soule . Therefore the most regenerate in this life cannot love God with all their soules , that phrase being legally understood . The last commandement forbiddeth all evill concupiscence : whether habituall , with which all men generally are infected , or actuall , from which none are free , and those not such as are joyned with consent of the wil , which are passions of lust , for those are forbidden in the former commandements ; but such as goe before consent , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ with which all men without exception doe abound . Neither is the commandement , thou shalt not consent to lust , but thou shalt not lust , that is , thou shalt have no evill concupiscence , which as n Augustine saith ought not to be bridled onely o but not to be : for hee that hath concupiscences , though he doth not goe after them , doth not fulfill the Law , thou shalt not cove●… . § . IX . Fourthly , by the testimony of Saint Peter , Act. 15. 10. that the observation of the Law is not to be imposed upon Christians as necessary to justification , as being a yoke , which neither the Apostles , nor their forefathers the Patriarches and Prophets were able to beare : but that we are to be justified and saved by the grace of God through a lively faith ▪ which purifieth the heart . Bellarmine answereth , that the Apostle speaketh of the ceremoniall Law , which wee doe not altogether deny . But from hence wee argue , as from the lesse . If the ceremoniall Law were an unsupportable yoke , how much more the morall ? For the ceremoniall Law , in it selfe considered , was not unsupportable , nor required any thing exceeding the power of man. For not onely the godly did performe it , but hypocrites also ; who many times were more precise in observing the ceremonies , than the godly themselves : but as it was an appendice of the Law morall : As for example : Circumcision , in it selfe ( though the most painefull ceremony ) might well bee borne . But as by it men were made debtors p to the whole Law , in such sort as they could not be justified , but were under the curse , if they did not observe the whole Law , it was a yoke unsupportable . For in that sense the Apostle speaketh , when he protesteth to the Galathians , that if they were circumcised q Christ should profit them nothing . And in that sense , as it seemeth , it was urged by the beleeving r Pharisees : that it was needfull , that the disciples , meaning all the Christians of that time , as well Gentiles , as Iewes , should bee circumcised , and so required to keepe the Law ; otherwise they could not be justified nor saved . And to that purpose tendeth Saint Peters s speech , That it was not needfull to require the beleeving Gentiles to be circumcised ; seeing it was well knowne , that the Gentiles were first called by his ministery , had truly beleeved , and had received the holy Ghost , who had purified their hearts by a lively faith , by which without circumcision or other observations of the Law they were justified , as well as the beleeving Iewes : the Iewes also themselves expecting to bee justified and saved by the grace of the Lord Iesus Christ , even as the Gentiles were , without the workes of the Law , as Paul also reasoneth , Gal. 2. 15 , 16. § . X. Fifthly , by the testimony of Saint Paul , and his experience in himselfe , Rom. 7. 18. &c. From whence I reason thus : whosoever are not able to performe that which is good , though by the grace of God they are willing to performe it , they are not able to fulfill the Law. But the faithfull and regenerate are not able to performe that which is good , though by the grace of God ●…hey be willing thereunto . Therefore they are not able to fulfill the Law. The assumption is proved from the example of Saint Paul , as it were an argument from the greater . For if Saint Paul himselfe , who in sanctity farre excelled any man now living , did not finde in himselfe ability to performe that which was good , but was so hindered by the flesh , that the good , which he would , he did not : how sholl those , who are farre inferiour unto him , bee able to doe it ? being the common condition of all the regenerate , that by reason of the reluctation of the flesh , they cannot doe those things they would , Gal. 5. 17. § . XI . Sixthly , the Apostle Rom. 8. 3. doth acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the impossibility of the Law , namely to justifie us . The reason whereof is not any defect in the Law it selfe , but our impotencie to fulfill it by reason of the flesh : for if it were possible for us to fulfill the Law , it were possible to the Law to justifie us : but it is not possible to the Law to justifie us by reason of the flesh , and therefore by reason of the flesh it is not possible for us to fulfill the Law , whiles the flesh remaineth in us , as it alwayes doth remaine even untill death . To these arguments , if you shall adde the testimonies of the Fathers , which in handling the sixth question I doe plentifully alleage t , you will acknowledge , that besides the authority of Scriptures , and evidence of reason , we have the consent of antiquity , that no mortall man is able to fulfill the Law of God. CAP. VI. Our fift●… argument , containing foure branches : By that w●…e are justified , by which we are absolved , redeemed , reconciled , and for which wee shall be saved . § . I. THe fifth argument . By what righteousnesse wee are justified , by it wee are absolved from our sinnes , redeemed from our iniquities , reconciled unto God , and for it we shall bee saved : And againe by what righteousnesse wee are absolved , redeemed , reconciled , and for which wee shall be saved , by it we are justified . By that righteousnesse which is inherent in our selves , wee are not absolved from our sinnes , nor redeemed from our iniquities , nor reconciled unto God , nor for it shall bee saved : But by the righteousnesse of Christ , which is out of us in him , wee are absolved from our sinnes , redeemed from our iniquities , &c. Therefore we are not justified by that righteousnesse which is inherent in our selves , but by that righteousnesse which is out of us in Christ. The proposition in both the parts thereof containeth foure branches . The first , by what righteousnesse we are justified , wee are by it absolved from our sinnes : and a converso , by what righteousnesse we are absolved from our sinnes , by that we are justified . This is proved from the signification of the word justifie , as being a judiciall word opposed to condemnation , which I have at large proved before a . For this doth invincibly demonstrate , that by what wee are justified , by that wee are acquitted and absolved : and by what wee are absolved , by that we are justified . But more specially it may bee proved out of Act. 13. 38 , 39. where , as I have shewed before , not onely the word justification and remission of sinnes are promiscuously used , but the phrase also of being justified from sinne signifieth plainely to be absolved from sinne : where also the maine question itselfe is concluded . Bee it knowne unto you saith S. Paul to his brethren the Iewes who feared b God , that through Iesus Christ is preached unto you forgivenesse of sinnes . And by him all that beleeve are justified from all those things ( meaning sinnes ) from which yee could not be justified by the Law of Moses . From our sinnes therefore we are justified or , absolved by the righteousnesse of Christ apprehended by faith , from which we could out be acquitted by any obedience , which we could performe to the Law. § . II. But of this place we are further to speake in defence of Calvins allegation thereof against Bellarmines cavils . Calvin , prooving that God doth justifie us , when hee absolveth us from our sinnes , and accepteth of us in Christ , alleageth this place . Through this man , that is , Christ , is preached unto you remission of sinnes , and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses . You see , saith Calvin , that justification is here set after remission of sinnes by way of interpretation r you see plainely , that it is taken for absolution : you see , that it is denied to the workes of the Law : you see , it is meerely the benefit of Christ : you see , that it is received by faith : and finally you see , that there is a satisfaction interposed , where hee saith , that through Christ wee are justified from our sinnes . Bellarmine pretending to answere this argument , relateth it thus , as if Calvin had said ; First , By this man , that is , by Christ we are justified , and not by any vertues or qualities of ours : Secondly , is preached , that signifyeth , that the very preaching or declaring of the promise , if it bee apprehended by faith , doth justifie , for so the Apostle presently expoundeth himselfe , by him every one that beleeveth is justified . Thirdly , forgivenesse of sinnes : that signifieth that justification consisteth in nothing else , but in remission of sinnes wherefore t●…e inward renovation is not the other part of justication : for that renovation is not so much justifica●…ion , as an effect thereof . And lastly , these words , from which ye could not be justified by the Law of Moses , doe signifie , that justification doth not consist in the observation of the Law , but onely , as hath beene said , in remission of sinnes for or through the righteousnesse of Christ imputed , Thus , as you see , hee maketh Calvin speake what hee pleaseth . But because the things , which he inforceth in Calvins name upon this place , be for the most part our assertions , it shall not bee amisse to weigh the answeres which he maketh to them . And first , where it is said per hunc , by this man , hee saith , this doth not exclude our vertues or qualities infused of God. For by Christ wee are justified as the efficient , which is signified by the preposition per : by vertues and qualities infused , as the formall cause . Now if Christ or his righteousnesse bee the efficient cause , then it cannot be the formall cause ; for the forme is the effect of the efficient ; nor can the same thing be the cause and effect of the same thing . Neither may they say as they are wont , that this is a mystery of faith , that reason cannot attaine unto . For mysteries though they surmount reason , yet are notrepugnant to reason . Neither ought we to faine mysteries ( as the Papists use to doe ) where the Scriptures have an easie and perspicuous meaning . R●…ply . This were a good caveat to the papists . As for us , we faineno such mysteries , neither doe we say , that Christ or his righteousnesse is both the efficient and formall cause of our justification . But this we say , that the righteousnesse of Christ , is both the matter of our justification , and also the merit both of our justification and salvation : and that Christ himselfe as he is Mediatour is the secondary efficient of our justification , affording unto it both the matter thereof and the merit . § . IV. That word is preached doth not signifie , saith hee , that by the onely preaching of Scriptures apprehended by faith men are justified . For then Peter would not have said , Act. 2. 38. Doe pe●…ance , and bee every one of you baptized for remission of sinnes . But it signifieth , that remission of sinnes is preached to all that beleeve in Christ , as they ought , that is , in doing whatsoever he comma●…deth to be done , according to that Mat. 28. 20. teaching them to observe all things whatsoever I have commanded you . In this sence every one that b●…leeveth is justified , that is , whosoever beleeveth as he ought , namely by fulfilling all things , which faith doth declare ought to be fulfilled . For not he that beleeveth a Physician , though he be never so skilfull , and one that infallibly cur●…th , is healed , unlesse he receive such medicines as hee doth appoint . Reply . Wee doe not say , that preaching alone apprehended by faith doth justifie : but wee say , that a true and a lively faith , which is begotten by the preaching of the Word , doth justifie a man before God : and that , wicked is that aphorisine collected out of Bellarmine c , that by the preaching of the Word of God faith is stirred up , and so sinnes are forgiven , is a fiction of the hereticks of our time . Nay , we say more , that by the preaching of the Word , faith is not onely excited , where it was before ; but that it is first wrought ordinarily , and begotten by the ministry of the Gospell . The Papists ascribe the begetting of faith to the Sacraments , and the stirring of it up to the Word . As if faith infused in Baptisme did ly a sleep untill it be excited and awakned by the word , But the Scripture teacheth us , that faith commeth by hearing the Word , that Preachers are Ministers by whom you do beleeve , that without a preacher men cannot ordinarily beleeve , Rom. 10. 14. that men are begotten to God by the preaching of the Word , 1 Cor. 4. 15. that therefore preachers are their Fathers in the faith , that they justifie men , Dan. 12. 3. because they are the instruments of the holy Ghost to beget faith in them , whereby they are justified . Why then doth Peter require them to whom he had preached , to repent and to be baptized ? I answer , that the holy Ghost by Peters sermon had wrought the grace of faith in the hearers before they were baptized , Act. 2. 41. as by Pauls preaching , Act. 13. 48. in so many of the hearers as were ordained unto life , in Lydia , Act. 16. 14 , 15. By Philips preaching in the Eunuch , Act. 8. 38. by Peters preaching in Cornelius and his company , Act. 10. 43. 44. and by this faith they were justified before God before they were baptized , even as Abraham was before he was circumcised , Rom. 4. 11. But that they might be justified also in the Court of their owne Conscience , and much more that they might be saved ; many other things , as repentance and a godly life , with the use of the Sacraments , and of all other good meanes are required besides that faith , whereby alone they are justified before God. And to this end did Peter require them to repent and to bee baptized : not that Baptisme properly doth justifie , and much lesse that it begetteth ●…aith , for , in all these faith was wrought before they were baptized , but because it is a seale of that righteousnesse which is by faith to them that are baptized , not onely at the time of Baptisme , but whensoever or how long soever they beleeve . And whereas he saith , that remission of sinnes is preached to those that beleeve as they ought : I confesse it is true , that remission is not promised to an idle dead or counterfeit faith , but to the true , lively and effectuall faith , which in some measure purifieth the heart , and worketh by love ; causing a man , though not to fulfill all things that are commanded , as Bellarmine speaketh ; yet to will , to desire , and to endevour that hee may performe all things commanded , according to the measure of grace received . But though obedience bee a necessary consequent of faith : yet it is very absurd to confound it with faith , as Bellarmine here seemeth to doe . § . V. As for his similitude of the Physitian , I answer : the onely meanes to bee cured of the wounds of our soules , which are our sinnes , by our spirituall Physitian which is Christ , is to beleeve in him ; and the onely plaisters to bee applied are his sufferings and merits : for by his stripes we are healed Esa. 53. 5. and the onely meanes , on our part , to apply them is faith . For even as Moses lifted up the brazen Serpent in the Wildernesse , that those who were bitten by the fiery serpents might by looking upon that , which was but a figure d of Christ , be healed : even so our Saviour Christ was lifted up upon the Crosse , that whosoever being stung , as we all are , by the old Serpent , and made subject to e●…all death , shall looke upon him with the eye of a true faith , shall bee saved . To which remedie alone all true physicians of mens soules do use to direct the wounded Conscience : when the Iaylour , Act. 16. 30 , 31. in great consternation of mind came trembling : and falling downe before Paul and Silas , demanded of them what he might doe that he might bee saved : they said beleeve on the Lord Iesus Christ , and thou shalt be saved . And this remedy ●…in curing miraculously corporall discases was used sometimes with good successe , Mat. 9. 21. 22. 14. 36. and was by our Saviour himself prescribed as the onely receipt , Mar. 5. 36. Luk. 8. 50. § . VI. Thirdly , where the Apostle in this place nameth onely remission of sinnes , hee saith , it hindreth not , but that just●…fication may bee understood to consist in remission of sinnes , and infusion of righteousnesse . For as we have not once shewed saith hee , remission of sinnes is not onely the pard●…ning of the punishment , but also the washing away and cleansing of the fault , which is not done but by the cleannesse of grace and comelinesse of justice comming in the place : which the name of justification pretendeth being named from justice . Reply . Not once , but very oft hath hee said , that remission of sinne is the utter deletion and extinction of sinne , and that it is not a distinct act from infusion of righteousnesse , because by infusion of justice sinne is expelled : as by the accession of heat and light cold and darkenesse is expelled . But as for condonation and pardon of the guilt and punishment , that he hath utterly excluded from justification . For the pardoning of the guilt and punishment is not done by infusion of righteousnesse , ( which , as hee teacheth , is the onely act of justification , whereof there is but one formall cause , which is righteousnesse insu●…ed , as the Councel of Trent e hath defined ) but by imputation of the satisfaction of Christ. For righteousnesse infused , f , as Bellarmine hath confessed , doth not , or cannot , satisfie for our sinnes . Now if there bee but one formall cause of justification ( as indeed there is but one ) and that one be not the imputation , but the infusion of justice , or , as they rather use to speake , the justice infused , which expelleth sinne , which expulsion or deletion they call the remission , yea , the true remission of sinne : then the forgivenesse of the guilt and punishment belongeth not to justification . But if the forgiving of the guilt and punishment , be the not imputing of sinne , which necessarily bringeth with it imputation of righteousnesse , as Bellarmine confesseth , and the Apostle proveth , Rom. 4. viz. that the Lord imputeth righteousnesse without workes , when hee imputeth not sinne : then it will necessarily follow , that imputation of Christs satisfaction or righteousnesse is the onely formall cause of justification ; whereby , we being absolved from sinne are accepted as just , yea constituted righteous in Christ. And that infusion of righteousnesse expelling sinne , is another thing , which the Scriptures call Sanctification . And this I take to be a manifest truth : which being granted , we have obtained the whole cause . § . VII . Fourthly , againe ( saith he ) although there were mention made in this place of justification only from sinnes : yet in many other places there is mention made of Sanctification , of cleansing , of washing , and renewing , which shew the other part of justification . Reply , we doubt not , but the Scriptures make mention of both these benefits sometimes severally , and sometimes joyntly : which though in use and practice they alwayes goe together ; yet they must bee carefully distinguished . And howsoever the Scriptures often make mention of Sanctification , as well as of justification : yet no where doe they make Sanctification a part of justification . This Bellarmine should have proved and not have craved . Neither is it to bee doubted , but that if forgivenesse of the guilt and punishment concurre unto justification as a part thereof , renovation or infusion of righteousnesse being the other part as Bellarmine here affirmeth , the●…e are two actions and two formall causes of justification , which themselves utterly deny . And therefore they must bee forced to acknowledge these two actions having distinct formes to bee justification , whose forme is imputation and sanctification , whose forme is infusion of righteousnesse . § . VIII . Finally saith he , from which you could not be justified by the Law of Moses , signifieth , that the observation of the Law , neither by the strength of nature , nor by helpe of the Law alone presumed , doth justifie : not because the true observation of the Law is not righteousnesse , but because before remission of sinne , the Law cannot be kept . Reply , By the observation of Law is meant , all obedience and righteousnesse inherent whatsoever prescribed in the Law , whether it goe before faith and justification , or follow after . For before , as Bellarmine truly saith , the Law cannot be fulfilled , neither can there be any true righteousnesse . And that obedience , which is performed after , though it be a righteousnesse begun in us , and be not onely accepted in Christ , but also graciously rewarded : yet it cannot satisfie for our former sinnes , nor justifie us from them . That , which Bellarmine addeth , I admit with some small qualification , as making for us . For God , saith he , when by the merits of Christ he reconcileth any man , hee doth withall forgive his sinnes , ( so saith the Apostle 2 Cor. 5. 19. which is all one , as if Bellarmine had said , when God justifieth a man not imputing his sinne , and accepting of him as righteous in Christ ) then hee infuseth charity , by which he may keepe the Law , which is all one as if he had said , when God hath justified a man he doth also Sanctifie him . This , saith he , is that which Saint Augustine so often repeateth ( and wholly maketh for us ) opera non pr●…cedere justificandum , that workes goe not before , ( as causes of justification ) sed sequi justificatum , but follow after as effects and fruits thereof . And this Augustine speaketh , not of such workes as perfectly fulfill the Commandements , for such there are none whiles they are stained with the flesh : but of all good works , which notwithstanding their defectivenesse , are accepted of God in Christ , that which he addeth out of Rom. 8. 4. I have discussed g elsewhere . § . IX . But to returne to the proofe of my proposition : to that place of the Acts , I adde for the further proofe of the first branch , Rom. 4. vers . 5 , 6 , 7 , 8. where the Apostle useth these words promiscuously , justification and blessednesse , and proveth out of Psal. 32. 1. that this blessednesse consisteth in remission of sin , or , as he also speaketh , in the not imputing of sinne , and imputation of righteousnesse without works : from whence this is proved ; by what righteousnesse we have remission of sinne , by that we are justified : and by what wee are justified we have remission of sinne . The second branch ; by what righteousnesse we are redeemed , by that we are justified , and è converso , by what we are justified , by that we are redeemed . The benefit of redemption is explained by the Apostle , Ephes. 1. 7. Col. 1. 14. to bee remission of sinne , and expressed by the phrase of redeeming from all iniquttie , Tit. 2. 14. Psalm . 133. 8. The third branch , by what righteousnesse wee are reconciled to God , by it we are justified , and by what we are justified we are reconciled . The Apostle Rom. 5. 9 , 10. useth these words promiscuously , to bee justified by the bloud of Christ , and to bee reconciled to God by the death of his Sonne , and 2 Cor 5. 19. God is said to reconcile men unto him in Christ , when hee doth not impute untio them their sinnes , but imputeth unto them righteousnesse , even the righteousnesse of God , that is , of Christ , that they only may be made the righteousnesse of God in him , vers . 21. The fourth branch : for what righteousnesse wee are saved , by that wee are justified , and è converso : that which is the matter of justification is the merit of salvation : for which cause justification and to be justified is many times expressed , by salvation or to bee saved : for they that are justified are saved in hope h ; and by what they are justified , by that they are intituled to salvation , and by what we receive remission of sinnes , by that also we receive our i inheritance . Iustification may bee compared to the institution of a Minister unto a benefice which giveth jus ad rem ; glorification to induction which giveth possession , and jus in re . § . X. I come to the assumption : the first branch whereof is , that we are absolved from our sinnes by the righteousnesse of Christ , and not by any righteousnesse inherent in us●… both wich are plainely averred , Act. 3. 38 , 39. The former also is every where testified : that the bloud of k Christ was shed for the remission of sinnes , and that it doth cleanse us from all our sinnes , that he is the propitiation for our sinnes , &c. The latter is also evident , that we cannot be absolved from our sinnes by righteousnesse inherent : first , because it cannot satisfie for our sinnes : secondly , because it cannot stand in judgement . If wee should plead it before God , we could not be justified thereby , Psal. 143. 2. Neither are we able to answere him one of a thousand , Io●… 9. 3. Thirdly , because our obedience , though it were totall ( as it is never in this life ) yet it were a debt and we cannot be absolved from one debt , by the payment of another , when ye shall have done all things which are commanded you , say , we are unprofitable servants : we have done that which was our duty to doe , Luk. 17. 10. The second branch , that we are redeemed by the merits of Christ , and not by our owne righteousnesse , needeth no proofe , neither in respect of the affirmative , that by his bloud we have redemption even the l remission of our sinnes , that he gave himselfe m to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full price of ransome to redeeme us from all iniquity . Nor in respect of the Negative ; unlesse it may be thought , that we , who were held captives under sinne and Satan n to doe his will , could deliver our selves , which God doth sweare to bee his gift , Luk. 1. 73 , 74. Neither could we be delivered out of the hands of the strong man , but by him o that is stronger than he . The third branch also is manifest , both in respect of the affirmative , that we are reconciled unto God by the death of his Sonne , Rom. 5. 10. Col. 1. 21 , 22 , and also of the negative . For we were enemies , when we were reconciled , and such enemies , as whatsoever we minded p was enmity against God , Rom. 8. 7. Lastly , the fourth branch needeth no proofe , neither in respect of the affirmative , unlesse it may bee thought needfull to prove , that we are saved by the merits of Christ : nor in respect of the negative , the Scriptures so often testifying that we are saved by grace q through faith , not by workes , no not by any workes of righteousnesse r that we have done . So much of this argument , which if I should strive for number might stand for eight , foure for the affirmative and foure against the negative . CAP. VII . Containing sixe other arguments , proving joyntly that we are justified by Christs righteousnesse , and not by ours . § . I. THe sixth argument : The righteousnesse , by which we are justified , is the righteousnesse of faith , and not of workes , as Saint Paul a constantly teacheth . The righteousnesse which is out of us in Christ is the righteousnesse of faith ; or the righteousnesse which we receive and have by faith , or the righteousnesse of God by faith : The righteousnesse inherent is of workes . By that justice therefore we are justified , and not by this . § . 2. The seventh : The righteousnesse of God , by which wee are justified , is not prescribed in the Law to justification , but without the Law is revealed in the Gospell , b Rom. 3. 21. The righteousnesse which is out of us in Christ was not prescribed in the Law to justification , but without the Law is revealed in the Gospell : righteousnesse inherent is prescribed in the Law to justification , which in the question of justification is renounced in the doctrine c of the Gospell . This being the maine difference betweene the Law and the Gospell , that the Law to justification requireth perfect obedience to bee performed in our owne persons : the Gospell propoundeth the obedience of Christ which hee performed for us , to bee accepted in their behalf who beleeve in him . Wherfore let him be held accursed , d though hee were an Apostle , though an Angell from heaven , who shall reach justification by the legall righteousnesse , and not by the evangelicall . Againe , the Law was given as the Apostle c saith foure hundred and thirty yeares after the covenant of Grace , and promise of justification by faith in Christ , was made to Abraham : and therefore cannot disanull that covenant which was before confirmed in Christ , that it should make the promise of none effect , which it would , if the promise of justification were made upon condition of fulfilling the Law. § . III. Eightly , By what righteousnesse we are justified , the justice of God is fully satisfied . God being so mercifull in forgiving sinnes that he remaineth just , Rom. 3. 25 , 26. For though he proclaime himselfe f mercifull and gracious , long-suffering and abundant in goodnesse and truth , keeping mercie for thousands , forgiving iniquity , transgression and sinne : yet he protesteth , that absolving he will not absolve , that is , by no meanes will absolve such as ought not to be absolved , that is , such as for whom his justice is not satisfied . Neither doth he indeed forgive any sinne , for which his justice is not satisfied . But as every sinne deserveth death , so it is punished with death , either with the death of the party , for whom he hath no other satisfaction : or with the death of Christ , who hath satisfied the justice of God for the sinnes of all that truly beleeve in him . By the righteousnesse of Christ which is out of us in him , the justice of God is fully satisfied ( as Bellarmine himselfe proveth , g and therefore professeth that in him he is well pleased . Finally , saith Bellarmine , h Nothing more frequently doth all the Scripture testifie than that the passion and death of Christ was a full and perfect satisfaction for sinnes . He made the attonement i betweene God and us , giving himselfe an offering and sacrifice to God , for a sweet smelling savour . But by that righteousnesse which it inherent in us , the justice of God is not satisfied , as k Bellarmine confesseth . Therefore wee are justified by the righteousnesse of Christ , which is out us in him , and not by righteousnesse inherent in us . And here I will make bold , with Bellarmine to borow a speech from him , ( which he borrowed as it seemes from our Writers ) to the confusion of himselfe and all other Popish Iustitiaries . For where Osiander had argued , that God accepteth for a satisfaction no justice , but that which is infinite , and consequently none but his owne uncreated and essentiall righteousnesse , Bellarmine answereth : l God indeed doth not accept as a true satisfaction for sinne , any justice , but that which is infinite , because sinne is an infinite offence . But that some justice may be finite , that is , of infinite price and valour , it is not necessary that it should be the essentiall justice of God , but it is sufficient that it be the justice of an infinite person , such as Christ is , God and man. Therefore the obedience , the passion and death of the Sonne of God , though in it selfe and essentially it was a created justice and finite , notwithstanding in regard of the person , who obeyed , suffered , and died , it was infinite , and in the true rigour of justice it was a propitiation for our sinnes , and not for our sinnes alone , but for the sins of the whole world . From whence I argue thus , that justice , which is of infinite value , the Lord accepteth as a true satisfaction for sinne , and that which is not of infinite value he doth not accept ; for the offence of sinne is infinite . But the righteousnesse of Christ onely is of infinite value , ours is not : therefore the Lord accepteth Christs righteousnesse , and not ours , as a true satisfaction for sinne . § . IV. Ninthly , they that cannot be justified without remission of sin , are justified neither by inherent righteousnesse , because they are sinners , nor without the righteousnesse of Christ imputed ; without which , as there can be no satisfaction for sinne , so no remission of sinne . But no man can be justified without remission of sinne . Therefore no man is justified by righteousnesse inherent , but onely by the righteousnesse of Christ. § . V. The tenth , that is to be esteemed the true doctrine of justification , which doth minister sound comfort to the distressed conscience of the faithfull ; and that falfe , which is a racke to the conscience of Gods children , when they are humbled under the hand of God. The doctrine of justification by the merits and obedience of Christ imputed , ministreth singular comfort to the distressed conscience of the faithfull , even in the agony of death : assuring the beleeving sinner , that howsoever the devill accuseth , the Law convicteth , the conscience confesseth his demerits : yet notwithstanding , if hee truly beleeve in Christ , he shall be accepted of God as righteous in Christ , and as an heire of eternall life ; Christs sufferings and obedience being imputed unto him , and accepted of God in his behalfe , as if he had suffered and performed the same in his owne person . But the doctrine of justification by inherent righteousnesse , is , as it were , a racke to mens consciences . For when a man being summoned to appeare before the judgement seat of God , shall seriously consider with himselfe , what he shall oppose to the accusations of Satan , to the conviction of the Law , to the Testimony of his owne Conscience , confessing himselfe to be a most wretched sinner , to the judgment of God , the most righteous judge : If he looke backe to his owne conversation , as having nothing to trust to , but his owne righteousnesse , he shall finde sufficient matter of despaire . He may say with m Anselme , Terret me vita mea , &c. my life doth terrifie me : for being diligently examined , my whole life almost appeareth either to bee sinne or barrennesse : and if there seeme to bee any fruit therein , it is either so counterfeit , or unperfect , or some way or other corrupted , as that it can doe no other , but either not please , or displease God. And summoning himselfe before the judgement seat of God , hee findeth himselfe to bee in great straits . On this side , saith he , will be accusing sinnes , on that side terrifying justice : under , will lye open the horrible gulfe of hell ; above , an angry Iudge ; within , a burning conscience , without , a flaming world — where shall I be hid , how shall I appeare ? to be hid is impossible , to appeare is untolerable . To avoide these straits , there is no way but to renounce the doctrine of justification by works or inherent righteousnes , and to fly to the doctrine of the Gospell teaching justification by the grace of God , freely without respect of works through the merits of Christ received by faith : and to appeale from the tribunall of Gods justice to the throne of his mercy . For whiles a man retaineth this opinion , that he can bee no otherwise justified than by his owne good workes , or inherent righteousnesse , he can never be soundly perswaded , that his righteousnesse is sufficient for that purpose , but ever hath just caufe not onely of doubting but also of despaire . And this is the cause of that Popish opinion , that no man without speciall revelation can be assured of the remission of his sinnes , or of salvation . § . VI. The eleventh and last argument shall be taken from experience . For when men seriously considering of their justification before God , as a judiciall act of God ( as the word it selfe importeth ) shall sincerely , and in the feare of God , set themselves before his judgement seat , where they must receive the sentence either of absolution or condemnation ; and shall bethinke themselves , what , they being accused of Satan , and convicted by the testimony of their owne Conscience , have to oppose to the just judgement of God , why sentence of condemnation should not passe against them ; they would utterly disclaime their owne righteousnesse . For as Augustine , and other of the Fathers observe , as before I have noted , out of the eight and nine verses of Prov. 20. joyned together , cum Rex justus sederit in solio , quis potest dicere mundum est cor meum , when the righteous King shall sit upon his throne , who can say , my heart is cleane ? yea , the best of the Papists , when By deadly sicknes●…e , as Gods messenger , they have beene summoned to come before Gods judgement , they have beene forced to leave their schoole-trickes , and sophisticall distinctions ; and plainely renouncing their owne righteousnesse , to rest wholly upon the mercies of God and the merits of Christ. Insomuch that many who have lived Papists , have in this most weighty point died reformed Catholicks . And to this purpose there is extant among them in divers Bookes a forme of visiting the o sicke , wherein both the Pastor is directed what to say , and the sicke person is instructed what to answere . The Pastor therefore having demanded these questions , Brother dost thou rejoyce that thou shalt dye in the faith ? doest thou confesse that thou hast not lived so well as thou ought ? Doth it repent thee ? hast thou a will to amend , if thou hadd'st space of life ? Dost thou beleeve that our Lord Iesus Christ dyed for thee ? doest thou beleeve that thou canst not bee saved but by his death ? and having received affirmative answers to every question , he inferreth this exhortation ; that whiles his soule remaineth in him , he should place his whole affiance in the death of Christ , and in no other thing : and that if God will judge him , if hee shall say unto him thou art a sinner , that thou hast deserved damnation , that hee is angry with thee ; he should say , O Lord I interpose the death of thy Sonne betweene me and thy judgement , betweene my sinnes , and thee , betweene mee and my bad deserts , betweene me and thine anger . In the edition printed at Venice , p there are these two questions , dost thou beleeve that thou shalt come to glory not by thine owne merits but by the vertue and merit of Christs passion ? And a little after , dost thou beleeve that our Lord Iesus Christ died for our Salvation , and that no man can bee saved by his owne merits , or by any other meanes , but by the merit of his passion ? unto both which an affirmative answere was made : but both blotted out in the Index expurgatorius q set forth by Cardinall Quiroga . CAP. VIII . The disproofe of the Popish assertion affirming , that we are not justified by righteousnesse inherent . § . I. NOw we are severally to disprove the Popish assertion and to prove ours . As touching the former , that wee are not justified by righteousnesse inherent . Our first argument may bee this . That righteousnesse of God , by which we are justified , is not prescribed in the Law , as before hath beene proved , Rom. 3. 21. nor is that righteousnesse which is of the Law , Phil. 3. 9. All inherent righteousnesse is prescribed in the Law , and is that which is of the Law : Therefore inherent righteousnesse is not that righteousnesse of God , by which we are justified . That all inherent righteousnesse is prescribed in the Law , it is manifest : first , because the Law is a perfect rule of all inherent righteousnesse , whether habituall or actuall : secondly , because charity , wherein they place their inherent righteousnesse , even that charity , whereby they are to love God withall their soules , and their neighbour as themselves : that charity , which proceedeth from a pure heart , from a good conscience , and from faith unfained is prescribed in the Law , as the summe and complement thereof , Matth. 22. 37. 39 , 40. 1 Tim. 1. 5. § . II. To avoid this most evident truth , Bellarmine bringeth a frivolous distinction , as he applieth it ; to wit , that there is , justitia legis , and justitia in lege or exlege : The justice of the Law , the justice in the Law or of the Law. The justice of the Law is that very justice which the Law prescribeth , or that justice which is described in the Law , and is not rejected by the Apostle but commended . That justice which is in , of , or by the Law , is that , which men without faith and without grace doe performe by the strength of nature , onely holpen by the knowledge of the Law. And this , saith he , the Apostle doth reject as unprofitable , and opposeth it to the righteousnesse of faith . h. e. saith he , operibus bonis quae fiunt ex gratia & fide , that is , to good workes which are done by grace and by faith . So that justitia fidei , the righteousnesse of faith , is now in Bellarmines divinity , become justi●…ia operum , the justice of workes . a Pererius to the same purpose bringeth a threefold distinction of justice , that it is Legis , ex lege , & Dei : and inveigheth against Calvin , for that he tooke no notice of it , being so plainely , as hee saith , taught by the Apostle , Rom. 9. 31. 10. 3. 5. § . III. Answ. 1. This distinction cannot be collected out of the writings of Saint Paul , who no where mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousnesse of the Law , and much lesse distinguisheth it from that which is of , in , or by the Law ( though the vulgar Latine hath justitias legis , where the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ro. 2. 26. and justificatio legis , Rom. 8. 4. where the Greeke is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but useth these termes to expresse our inherent righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 10. 5. Phil. 3. 9. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 3. 6. that which is of , in , or by the Law : which termes the righteousnesse of the Law , or that which is of , in , or by the Law , doe no more differ than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 9. 30. 10. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 3. 9. the righteousnesse of faith , or that which is of , by or through faith . Secondly , the righteousnesse of the Law is that , which the Law prescribeth , as themselves define it : and what doth that differ from that , which is prescribed in the Law ? Thirdly , of the righteousnesse of the Law our Saviour speaketh , saith Pererius , Matth. 19. 17. If thou wilt enter into life keepe the commandements . Of that , which is of or by the Law , Moses speaketh that he which doth those things ( that are commanded ) shal live in them : betwixt which two speeches of Christ and Moses there is no difference . Fourthly , if the righteousnes prescribed in the Law could be performed , then would the Law give life , according to that legal promise , he that doth these things shall live thereby , Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Rom. 2. 13. and if there had been a Law given which could have given life then there should have been righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or by the Law , Gal. 3. 21. and therefore that perfect righteousnesse justifying and giving life , should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse which is of , or by the Law. Fifthly , the righteousnesse of the Law is , as they teach , necessarily required of all that shall bee saved , and cannot be performed without grace and without faith : and therefore , according to their doctrine , differeth not at all from the righteousnesse of faith , hoc est , saith Bellarmine , operibus bonis quaefiunt ex gratia & fide , that is , from good workes , which are done by grace and faith . So that by this goodly distinction , the Law and the Gospell , the Law of workes and the Law of faith , the righteousnesse of the Law , and the righteousnesse of faith are confounded . For the righteousnesse of the Law is charity proceeding from grace and from faith , 1 Tim. 1. 5. and the righteousnesse of faith as Bellarmine here teacheth are good works proceeding from grace and faith . And yet I deny not , but that great difference is to be made between the seeming obedience performed by carnal men without faith & without grace , ( which cannot truely be called righteousnesse ) and the new obedience of men spirituall and regenerate proceeding from faith working by love , as the fruits of the Spirit . But neither the one , nor the other , is the righteousnesse of Faith. The new obedience of the faithfull is indeed a righteousnesse begun , and performed in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Law , Act. 22. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Commandements , 2 Iohn 6. but the righteousnesse of faith is this , that hee who beleeveth in Christ , in that hee beleeveth , fulfilleth the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that beleeveth in Christ fulfilleth the Law , saith Photius b , and likewise Primasius c , qui in Christo credit , ipse perficit legem , for to him Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and complement of the Law , Rom. 10. 4. and in him by Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to justification is fulfilled , Rom. 8. 4. Chrysostome d , the end of the Law , saith he , was that a man might be justified : but this end , Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more amply performed by faith : feare not therefore ( saith hee ) because thou art a transgressour of the Law , seeing thou art come to faith . For then doest thou transgresse the Law , when by reason of it thou doest not beleeve in Christ : but if thou doest beleeve in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast also fulfilled the Law , and much more than it commanded : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou hast received a much greater righteousnesse , viz. the righteousnesse of Christ , which is the righteousnesse of faith . § . IV. Yea , but Augustine hath this distinction , denying those who have justitiam in lege or ex lege in or by the Law , to fulfill justitiam legis the righteousnesse of the Law. I answer , that Augustine disputing against the Pelagians , who held that men might fulfill the righteousnesse of the Law by the strength of nature , saith , that they might have a kind of righteousnesse in the Law or by it , which notwithstanding did not fulfill the righteousnesse of the Law , which could not bee done without the grace of the Spirit . By the justice of the Law , Augustine meaneth that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for otherwise Paul never so much as nameth the righteousnesse of the Law ) that is , whatsoever the Law requireth to justification . This justice of the Law , Augustine considereth in the Abstract , as Bellarmine also himselse doth in his first booke , e for that righteousnesse of the Law , as it is described in the booke of the Law , being perfect and compleate : which Bellarmine saith is properly called the justice of the Law , of which hee saith , justitia legis est in libris , the justice of the Law is in bookes ; even as habituall righteousnesse is in the heart ; and actuall , in the hands . The justice in and by the Law hee considereth in the concrete , with relation to the subject in whom it is , viz. for that righteousnesse which men attaine unto by their observation of the Law written . And hee proveth against the Pelagians , that the righteousnesse , which they seemed to have in lege , or ex lege , in or by the Law , did not fulfill justitiam legis the righteousnesse of the Law : unto which wee may adde against the Papists , that all the righteousnesse , even of the faithfull also and regenerate , ( though endevouring to live according to the Law , and according to the Commandements ) , which they have in or by the Law , doth not fulfill the righteousnesse of the Law , which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Christ onely fulfilled for us : by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee being but one , we are justified , Rom. 5. 18. For as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or guilt by the fall of one man came upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemnation ; so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of one whereby hee fulfilled the Law ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of absolution and of Gods acceptation redounded upon all unto justification of life . And thus this distinction maketh against the Papists . For justitia legis the justice of the Law considered in the abstract , as it is described in the booke of the Law , being most perfect , is never fulfilled by that righteousnesse of the concrete in or by the Law , which men not onely carnall but spirituall also attaine unto by their observation of the Law , being alwayes unperfect in this life and stained with the flesh . For even as it may bee said of all other graces , which being considered in the abstract , are perfect , and are so defined : but considered in the concrete as they be in men , who have received but the first fruits f of the Spirit , according to the measure of the donation g of Christ , they are unperfect : So the righteousnesse of the Law , as it is taught in the Law , and as it was performed by Christ , is perfect ; but as it is in all mortall men , it is unperfect . Therefore righteousnesse inherent in us is not that righteousnesse of God by which we are justified . § . V. Our second argument . That doctrine , which confoundeth the righteousnesse of the Law and of the Gospell , and by confounding them maketh void the Covenant of grace , is false and Antichristian . The Popish doctrine of justification by inherent righteousnesse , confoundeth the righteousnesse of the Law and of the Gospell , and maketh void the covenant of grace . Therefore it is false and Antichristian . The assumption is thus proved : whosoever maketh the condition of justification to be the perfect fulfilling of the Law in our owne persons , confoundeth the Gospell with the Law. For the righteousnesse of the Law is , the man that doth these things ( which are prescribed in the Law ) shall live by them : but the true condition of the Gospell is , beleeve in Christ , and thou shalt be saved . He also maketh void the Covenant of grace . For if justification be promised upon condition of perfect obedience or righteousnesse , which condition is impossible by reason of the flesh , then is the promise void and of none effect . But the Papists make the condition of justification to bee the perfect fulfilling of the Law in our owne persons , or perfect righteousnesse inherent . Againe , whosoever are made debtours to the whole Law , to them not onely the covenant of grace is void , but Christ himselfe is of none effect , as the Apostle teacheth , Gal. 5. 2 , 3. But they who must bee justified by inherent righteousnesse are made debrours to the whole Law , which they must perfectly fulfill , else they cannot bee justified . But of this more h hereafter . § . VI. Our third argument , That doctrine , which depriveth Christians of the chiefe part of that Christian liberty wherewith Christ hath made us free , is false and Antichristian . The popish doctrine of justification by inherent righteousnesse depriveth Christians of the chiefe part of that Christian liberty wherewith Christ hath made us free : the chiefe part of our liberty is , that , which we have by justification , wherein wee are freed from hell , and intitled to heaven . And that is a freedome from a double yoke of most grievous bondage , wherein all are held that are under the Law : the former in respect of the curse , under which all are , who in the least degree at any time transgresse the Law , Gal. 3. 10. which all do both oft and grievously : the other in respect of the rigour of the Law , excluding all men from justification and salvation , who doe not perfectly fulfill it : which by reason of the flesh is unpossible . But by the popish doctrine the benefit of justification it selfe is taken away , as I have shewed , and with it , the liberty , which we have by it . For if we cannot be justified but by perfect inherent righ●…eousnes , then are we subject to the curse , then are we excluded from all possibility of justification and salvation as being sinners in our selves , wherefore all those , who will stand fast i in that liberty wherewith Christ hath made us free , must abhorre the doctrine of justification by inherent righteousnesse , which intangleth the imbracers of it with this double yoke of bondage , whereby they are subjected to the curse and damnation , and are excluded from heaven and salvation . § . VII . Our fourth Argument , No sinners , whiles they remaine sinners , are justified by righteousnesse inherent . All men whatsoever ( Christ alwayes excepted : ) are sinners as I proved k before , and so remaine whiles they remaine in the flesh . Therefore no man whatsoever is justified by righteousnesse inherent . This seemeth to be the Apostle argument in the three first Chapters of the Epistle to the Romans : whosoever are sinners , they are not justified by the works of the Law , that is to say , by no righteousnesse inherent in themselves or performed by themselves . All mortall men whatsoever , both Iewes and Gentiles , are sinners , which hee proveth at large . Therefore no mortall man whatsoever is justified by the works of the Law , that is , by righteousnesse inherent . § . VIII . Our fifth argument : None that are accursed by the Law , are justified by their obedience to the Law , for to bee justified is to bee blessed , Rom. 4. 6. All mortall men without exception are accursed by the Law , as the Apostle proveth , Gal. 3. 10. because all without exception have broken the Law. Therefore none are justified by their obedience to the Law , and therefore not by inherent righteousnesse . § . IX . Our sixth argument : whosoever is justified by inherent righteousnesse fulfilleth the Law. But no mortall man doth fulfill the Law , as I have elsewhere defended and proved l at large . And thus m Chrysostome argueth . No man can be justified by the Law , unlesse he fulfill the whole Law , but this is not possible for any man ; therefore that righteousnesse is fallen to the ground . To this argument adde a seventh as being a Consectary thereof : whosoever is justified by inherent righteousnesse , and namely by charity , he is justified by his owne fulfilling of the Law. For charity is the fulfilling of the Law , but no man is or can bee justified by his owne fulfilling of the Law , for none can fulfill it : therefore none are justified by inherent righteousnesse . § . X. Our eighth argument : we are not justified before God : both by faith and by workes , by Gods righteousnesse and our owne , by that righteousnesse which is out of us in Christ , and by that which is inherent in our selves . For the holy Ghost maketh such an opposition betweene these , as that they cannot stand together , Rom. 3. 28. 4. 4 , 5. 9. 30 , 31 , 32. 11. 5 , 6. Phil. 3. 9. Gal. 2. 16. 3. 11. Eph. 2. 8 , 9. But wee are justified by faith , by the righteousnesse of God through faith , by Christs righteousnesse which is out of us in him . viz. by his sufferings and by his obedience , as besides the places even now quoted appeareth , Rom. 5. 9. 19. Therfore we are not justified by righteousnesse inherent in our selves . § . XI . Our ninth argument : Imputative righteousnesse is not inherent , as being not ours , nor in us , but communicated to us by imputation . The righteousnesse by which we are justified is imputative : that I prove , first , by testimony , Rom. 4. 6 , 7 , 8 , 23 , 24. for then is God said to justifie , when not imputing sinne , hee imputeth righteousnesse without workes . Secondly , by reason . The personall righteousnesse of Christ is inherent in him and not in us , being proper to his person , though by imputation communicated unto us . The righteousnesse of God , by which we are justified , is the personall righteousnesse of Christ , 2 Pet. 11. viz. his passive and active righteousnesse , Rom. 5. 9. 19. And that it is his personall righteousnesse , appeareth evidently , because it is the righteousnes and obedience of one onely , wheras if it were a righteousnesse from him in us , it would be the justice of so many as are justified : so saith the Councell n of Trent , justitiam in nobis recipientes unusquisque suam . § . XII . Our tenth argument . That justification which the Scripture teacheth , taketh away all matter of boasting , Rom. 3. 27. Epbes. 2. 9. But justification by works or by inherent righteousnesse doth not take away all matter of boasting , Rom. 3. 27. 4. 2. Eph. 2. 9. Therefore justification by workes or inherent righteousnesse is not that which the Scriptures teach , we must therefore say with o Ambrose , that is profitable to me , that we are not justified by the works of the Law : wherefore I have not whereof to glory in my workes , I have not whereof to boast . And therefore I will glory in Christ. I will not glory because I am just , but I will glory , because I am redeemed . I will glory , not that I am without sinne , but because my sinnes are forgiven mee . I will not glory because I have beene profitable , or because any other hath profited me , but because Christ is an Advocate for me with the Father , and because his bloud was shed for me . § . XIII . Our eleventh argument : If there be no justification but by righteousnes inherent , and that also perfect and pure , then is justification promised upon an impossible condition , and so consequently the promise should be void and of none effect . But farre be it from us to thinke , that the promise of justification by Christ is void and of none effect . Therefore wee are not justified by workes , or by righteousnesse inherent , but by faith , that the promise might bee sure to all the seed , as the Apostle reasoneth , Rom. 4. 13 , 14 , 15 , 16. § . XIV . Our twelfth argument : because unto justification concurreth remission of sinnes , as a necessary part thereof : from whence three arguments arise , First , true justification is not without remission of sinne . The popish justification by infusion of perfect righteousnesse is without remission of sinne . For although they pretend that to their justification concurreth remission of sinne : yet by remission they not understanding the pardoning or forgiving , but the extinction and abolition of sinne , have utterly excluded from justification the forgivenesse of sinne , as I have shewed before . Secondly , unto true justification necessarily concurreth remission of sinne . And where is remission of sin , there is imputation of righteousnesse without workes . But in the popish justification there needeth no imputation of righteousnesse ; and that for two reasons , which Bellarmine doth prosecute at large in his dispute against imputation . The one , because in justification by infusion of righteousnesse , sinne is fully expelled , and therefore no need of imputation . And secondly , because the righteousnesse which is infused is perfect of it selfe without imputation of any other righteousnesse . Thirdly , if our justification and blessednesse doth consist in the forgivenesse of our sinnes , as it doth Rom. 4. 6 , 7. ex Psal. 32. 1. then not in perfect inherent righteousnesse : for where is neede of the forgivenesse of sinne , there is no perfect righteousnesse inherent . And where perfect righteousnesse is infused , there needeth not imputation of righteousnesse . § . XV. Our thirteenth argument . If Abraham , David , and Paul were not justified by righteousnesse inherent , then much lesse any of us , who are so farre inferiour to any of them . Not Abraham , whose example was a samplar in this behalfe , Rom. 4. 23 , 24. For as Abraham the father of the faithful was justified , so are we Abraham though he were a mirrour of piety abounding with good workes ; yet was not justified thereby . As the Apostle proveth , Rom. 4. 3 , 4 , 5. For to whom righteousnesse is imputed of grace through faith , he is not justified by workes before God : And contrariwise whosoever is justified by workes , to him the reward of righteousnesse is not imputed of grace , but rendred as a due and deserved debt , ver . 4. To Abraham righteousnesse was imputed of grace through faith , vers . 3. and 5. and therefore though hee abounded with workes , yet hee was not justified by workes , verse 2. or inherent righteousnesse , but by faith without workes . Not David : for hee though a man according to Gods owne heart , walking before God p in truth and righteousnesse and in uprightnesse of heart : yet he desireth the Lord that he would not enter into judgement with him , for if hee did , not onely himselfe , but no man living q could be justified : for himselfe , he maketh this confession , as r Augustine understandeth him , nam me invenies reum , si in judicium intraveris mecum , for thou shalt finde me guilty , if thou shalt enter into judgement with me . And therefore he places his blessednesse or justification , in the not imputing of sinne , and imputing of righteousnesse without workes , Psal. 32. 1 , 2. Rom. 4. 6 , 7. and professeth , Psal. 71. 16. I will remember thy righteousnesse onely . Not Paul : for he , though he knew nothing by himselfe , yet professeth that he was not thereby justified , 1 Cor. 4. 4. though hee had lived after his conversion in all good conscience before God , Act. 23. 1. though herein he did exercise himselfe to have alwayes his conscience s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cleare and without offence towards God and man : yet in the question of justification he renounceth all his righteousnesse t inherent , that he might be found in Christ indued with his righteousnesse . And ●…o these we might adde , Iob , Esay , and Daniel , who , as well as the former , had that righteousnesse which is à Domino , I meane , righteousnesse inherent , but were not justified thereby , see Iob , 9. 2 , 3. 15. 20. 10. 15. 42. 6. Esai . 6. 1. 5. Dan. 6. 7. 18. § . XVI . Our foureteénth argument : The righteousnesse by which we are justified , is the righteousnesse and obedience of one , and but of one , Rom. 5. 18 , 19. Inherent righteousnesse is not of one , but of so many as are indued therewith . Therefore inherent righteousnesse is not that whereby we are justified . CAP. IX . The severall proofe of our assertion , that wee are justified by that righteousnesse of Christ , which is out of us in him . § . I. _●…Ow I am to prove severally our assertion : that we are justified by Christs righteousnesse . And first , I prove it by that argument , which Bellarmines useth against a Osiander , what righteousnesse God accepteth in our behalfe , by that we are justified : The righteousnesse of Christ which he performed for us in the dayes of his flesh , God accepteth in our behalfe : otherwise , saith hee , why did the Sonne of God take our flesh upon him , why did hee humble himselfe to become obedient untill death , &c. Therefore by the righteousnesse of Christ performed in his manhood , wee are justified , &c. § . II. Hereunto I adde a second out of the same place b for Bellarmine , though he holdeth against Osiander , that wee are not justified by the essentiall righteousnesse of the Godhead : yet he confesseth that the Lord accepteth of no righteousnesse as a satisfaction for sinne , but that which is of infinite value : such is the righteousnesse of Christ onely in regard of the dignity of his Person , being the true God , the great God , God above all , blessed for ev●…rmore ; therefore by his righteousnesse only we are justified : but of this see more c in the seventh Chapter here I argue thus : what righteousnesse the Lord accepteth as a full satisfaction for our sinnes , by that we are justified : The righteousnesse of Christ the Lord accepteth as a full satisfaction for our sinne , Therefore by Christs righteousnesse we are justified . By Christs righteousnesse , I say , imputed , and accepted of God in our behalfe . The assumtion is thus proved . What righteousnesse is of i●…finite value , that , and that alone the Lord accepteth as a full satisfaction for our sinnes . The righteousnesse of Christ is of infinite value , as being the righteousnesse of God , as it is often called . It therefore , and by it alone the Lord accepteth , as a full satisfaction for our sinnes . § . III. My third argument shall be from those places , wherein either it is said , that our righteousnesse is in Christ , Esai . 45. 24 , 25. and that we are righteous in him , 2 Cor. 5. 21. Phil. 3. 8 , 9. or our Saviour Christ himselfe is said to bee our righteousnesse . Ieremy prophecying of the Messias the righteous Branch , whom God would raise to David , saith ; In his daies Iuda shall be saved , and Israel shall dwell sasely : and this is the name whereby he shall be called , IEHOVAH our righteousnesse , Ier. 23. 6. and the very same prophecy is repeated , I●…r . 33. 16. that the Branch of righteousnesse should grow up to David , in whose dayes Iuda should be saved , and Ierusalem shall dwell safely : and he who shall call her , that is , Ierusalem his Church ( for so it ought to be read ) is IEHOVAH our righteousnesse , 1 Cor. 1. 30. But of him ye are in Christ Iesus , who of God is made unto us , wisedome , and righteousnesse , and sanctification , and redemption ; where Christ is said to bee made our righteo●…snesse . To this d Bellarmine answereth : that Christ is rightly called our righteousnesse , for two causes : first , because he is the efficient cause of our justice . For as God in the Psalmes is called our strength and our Salvation , because it is God that strengthneth and saveth us , and in this place , as Christ is said to bee made our wisedome and redemption , because he maketh us wise and redeemeth us : So Christ is called our right●…ousnesse , because he maketh us just , viz. by infusion of righteousnesse . § . IV. Reply , It is true , that Christ , when hee doth sanctifie us by his Spirit , is the Author of inherent righteousnesse in us : but this is that which followeth in the text , that he is our Sanctification . These two benefits , as they are here distinguished , so they ought not to bee confounded . Bernard in a Sermon of his doth oftentimes very elegan●…ly goe over these foure unctions , as he calleth them , distinguishing justification and sanctification , as we doe : Christ , saith hee , was made unto us wisedome , in preaching ; justice , in absolution of sinnes ; sanctification , in his conversation ; redemption , in his passion — the shadow of thine ignorance hee hath driven away with the light of his wisedome , and by that righteousnesse which is of faith hee hath loosed the cords of sinne , freely justifying the sinner : by his godly conversation he hath given a forme of life , and by his death he hath given a price of satisfaction — he freeth from errour ( by his wisedome ) he covereth faults ( by his righteousnesse ) he giveth merits ( that is ability of working well ) by his life , and rewards by his death — enlighten mine eyes O Lord that I may bee wise , remember not the sinnes of my youth and mine ignorances , and I am just : lead me O Lord in the way , and I am holy : but unlesse thy bloud mediate for mee I am not safe — hee was made unto us of God wisedome , teaching prudence ; justice , forgiving sinnes , &c. They onely are wise who are instructed by his doctrine , they onely just who of his mercie have obtained pardon of sinne , those onely temperate or holy , who study to imitate his life ; they onely valiant , who imitate his patience . § . V. And that they are here to bee distinguished , appeareth by this consideration : that in this text all the benefits , which we have by Christ besides our election , which is also noted in the first words ( of him yee are in Christ ) are reduced unto foure heads . For of God wee were elected in Christ , who of God is made unto us , wisedome , in our vocation ; righteousnesse , in our justification ; holinesse in our Sanctification ; full redemption f in our glorification : that so we may learne not to boast in our selves g , but to ascribe the whole glory of our salvation and of all the degrees thereof , to Iesus Christ our alone and perfect Saviour . To the like purpose h Theophylact observeth the order here used by the Apostle : first , he exempteth from errour , and making men wise instructeth them to the knowledge of God : then hee giveth the pardon of sinnes : and by his holy Spirit indueth them with holinesse : and then granteth perfect deliverance from all evils , which hee calleth redemption , as Chrysostome also and i O●…cumenius who observe the same order . And likewise Theoderet , he gave you true wisedome , he gave unto you remission of sinnes , vouchsafing unto you righteousnesse , and he made you holy , and delivered from the tyranny of the Devill . All these foure benefits are the fruits of Christs office of mediation , as he is our Prophet , our Priest , and our King. For as our Prophet , in whom are all the treasures of k wisedome and knowledge , he calleth l us by the Gospell , his doctrine m being our wisedome , and making us wise n unto salvation : as our holy Priest hee justifieth us , his sacrifice o and his obedience , being our righteousnesse : as our gracious and glorious King , being ascended on high to prepare p a place for us , he giveth q the graces of his holy Spirit to his members , whereby they being sanctified are fitted and prepared for his kingdome : and being gone to prepare a place for us , and us for it , hee r will come againe to bring us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the redemption of possession or our full redemption , which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Thes. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Thes. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10. 39. the obtaining of salvation , the obtaining of glory , and the saving of the Soule , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the redemption of the body , Rom. 8. 23. Christ therefore is of God made unto us wisedome , righteousnesse , sanctification , and redemption or salvation : because his wisedome is communicated unto us by instruction in our vocation , his righteousnes is communicated unto us by imputation in our justification ; his sanctifying graces by infusion in our sanctification , his glory by possession or fruition , in our glorification . § . VI. In rendring the second cause , he confesseth the truth : whereof I desire the Reader to take speciall notice . That Christ is called our righteousnesse , because he satisfied his Father for us : which his satisfaction he doth so give and communicate unto us , when he doth justifie us , that it may bee called our satisfaction and our righteousnesse . For although by justice inherent in us we bee truly called and are righteous : notwithstanding we doe not by it satisfie God for our faults and for eternall punishment — And thus , saith he , it were not absurd to say , that Christs righteousnesse and merits are imputed unto us , when they are given and applied , as if we our selves had satisfied God. And to that purpose he citeth t Bernard who saith , that Christ died for all , ut viz. satisfactio unius omnibus imputetur , that the satisfaction of one may be imputed to all but addeth this needlesse caution , modo non negetur , saith Bellarmine , esse in nobis preterea justitium inherentem ●…ámque veram , so it be not denied that there is in us besides a justice inherent and that true : which , if Bellarmine would stay there , we would yeeld unto . For we doe not deny , that there is a righteousnesse inherent in those that are justified , and that also a true , though not a pure , a perfect and absolute righteousnesse : onely wee deny that we are thereby justified . Wee are indeed just , but by Christs righteousnesse , as Bernard saith in the same place : justum me dixerim , sed illius justitiâ . § . VII . This confession of Bellarmine dissolveth the very frame of his owne doctrine of justification : whereunto he hath taught , that nothing concurreth but deletion of sinne , and infusion of righteousnesse . And these , not as two acts , but as one act , viz. the infusion of righteousnesse expelling sinne . As for imputation of Christs righteousnesse , hee and his fellowes deride and scorne it . But here hee confesseth , ( which needs must be confessed ) that in justification the satisfaction of Christ is imputed unto us , and accepted of God in our behalfe , as if we our selves had satisfied God : and that , for that cause hee is truly called our righteousnesse . And this imputation he acknowledgeth to be necessary , because by righteousnesse inherent we doe not satisfie for our sinnes and eternall punishment : We say the same : onely wee adde that this satisfaction made by Christ in our behalfe , is not onely his death and sufferings whereby he satisfied the penalty of the Law , and delivered us from the curse , himselfe being made a curse for us : but also the holinesse of his person , and the obedience of his life , whereby he perfectly satisfied the justice of God infulfilling the commandements . Now Gods acceptation of Christs satisfaction in our behalfe , whereby he absolveth us from the guilt of sin and damnation by imputation of Christs sufferings , and his acceptation of us as righteous in Christ , by imputation of his most perfect righteousnesse and obedience , is that very thing , which wee , according to the Scriptures , doe call justification , which distinct benefit of Christ not to be confounded with sanctification , the Papists must learne to acknowledge , if they would bee saved . § . VIII . To these I adde other as plaine testimonies , where it is said , that wee are justified by the bloud of Christ , and his obedience . From whence I argue thus : If we be justifi●…d by the bloud and obedience of Christ , that is , by his passive and active righteousnesse , then are we justified by the personall righteousnesse of Christ , which being proper to his person , is out of us in him . But we are justified by the bloud and by the obedience of Christ , Rom. 5. 9. 19. therefore by his personall righteousnesse . § . IX . Our fifth argument : By what righteousnesse our sinnes are covered , as with a garment , and by which we , being indued therewith , appeare righteous before God , that is the matter of our justification . For he is justified whose sinnes are covered , Psal. 32. 1. By the righteousnesse of Christ , as a most pretious robe of righteousnesse , and as our wedding garment , our sinnes are covered . ( For as u Iustin Martyr truly saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what other thing was able to cover our sinnes , but his righteousnesse ? ) and wee being clothed therewith appeare righteous before God. Therefore by the righteousnesse of Christ we are justified . Bellarmine * having , as it were , in our name objected to himselfe , Eph. 4. 22. 24. ( which none of us , that I know of , doe object , for wee acknowledge the place to be understood of sanctification , which consiste●…h in the putting off the old man , and putting on the new ) hee saith , that wee argue from the similitude of a garment , as more fitly resembling imputed justice than inherent : and that we confirme it by the example of Iacob , who being clothed with the rayment of his elder brother , obtained the blessing . § . X. To this Bellarmine shapeth two answers . First , that the similitude of a garment may fitly agree to inherent righteousnesse , which I wil not deny : for in the Scriptures theterme of clothing or putting on , is of a large extent : so that he will confesse , that the Hebrew Labash and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifying to cloth or to put on apparrell , which is not inherent in the body , but adherent , is more fitly by a metaphore applyed to signifie outward , than inward indowments . And therefore that I may come to the proofe of my assumption , those phrases of putting on Christ and his righteousnesse , figured by Iacob his putting on of his elder brothers apparell , Gen. 27. of the wedding garment , Mat. 22. 11. of the first or chiefe robe , Luke . 15 , 22. of the white garment promised by Christ , Apoc. 3. 18. of the fine linnen cleane and shining , which is the righteousnesse of the Saints . Apoc. 19. 8. ( of which place I have spoken before ) are most fitly understood of the righteousnesse of Christ imputed unto us , and put on as it were by faith . § . XI . In his second answere Bellarmine confesseth , that this similitude of garments and that example of the Patriarch Iacob , may after a sound manner bee accommodated to righteousnesse imputed , if it shall bee said , that it behoueth us to put on , or to be clothed with the merits of Christ : that , being after a sort covered with them , we may aske of God pardon of our sinnes : for as I have said before ( saith he ) Christ alone was able to satisfie for our sins , and indeed in justice did satisfie : and that satisfaction is given and applyed to us , and reputed ours , when weare reconciled unto God and justified . That example therefore being referred to the righteousnesse of satisfaction for the fault , it may be admitted . But if it be referred to that righteousnesse , whereby wee are formally justified , when of sinners and wicked men we are made just and godly , it is by all meanes to be rejected ; seeing it is manifestly repugnant , to the Scriptures , to the Fathers , and to reason it selfe . For that one man should satisfi●… for another , it may easily be conceived : but that one man should be just , because another is just , was never heard of , and is not onely above , but also against reason , § . XII . Here , as you see , Bellarmine maketh a distinction betwixt the righteousnesse of satisfaction , and that by which wee are formally made just . But what is that righteousnesse of satisfaction ? No doubt , that whereby our Saviour satisfied the Law for us ; which he was to satisfie , as I have shewed before , not onely in respect of the penalty threatened , by his sufferings ; but also in respect of the Commandement , by his perfect obedience fulfilling the condition of the promise , Doe this and live . To this , Bellarmine acknowledgeth the similitude of garments and the example of the Patriarch Iacob may fitly be applied : which is as much as wee desire . For this is the whole righteousnesse of justification , wherein the Lord imputing to a beleever the sufferings of Christ , covereth , or not imputeth or forgiveth his sinnes and the punishment thereunto belonging ; and imputing unto him the perfect obedience of Christ , accepteth of him as righteousnesse in Christ. For it is most certaine , that to whom the Lord imputeth not sinne , them hee accepteth as righteous : and that hee imputeth righteousnesse , to whom hee imputeth not sinne , Rom. 4. 6 , 7. For as Bellarmine himselfe confesseth , the not imputing of sinne bringeth with it the imputing of righteousnesse . Neither is it to be doubted , but that the Lord accepteth as well the merits of his obedience , as of his sufferings . And what is that justice , whereby he saith we are formally made just ? no doubt inherent justice , or the righteousnesse of sanctification , by infusion where of sinne is expelled . To this , saith Bellarmine , the similitude of apparell and the example of Iacob cannot be applyed . For though one may satisfie for another : yet one cannot be formally just by the righteousnesse of another : which never any of us ( to my knowledge ) affirmed . The more absurd was Bellarmine in thinking so absurdly of us . For because hee confoundeth justification and sanctification , hee would needs beare the world in hand , that wee confounding them also , doe teach , that wee are formally made just by the righteousnesse of another , which is out of us in him . But if justification and sanctification are to be distinguished , as I have proved they must of necessity bee distinguished : then it will appeare manifestly , that , that which Bellarmine calleth the justice of satisfaction , is the whole righteousnesse of justification : and that , by which hee saith wee are formally made righteous , is the righteousnesse of sanctification . Now wee are well content , that the righteousnesse whereby wee are sanctified , or formally made righteous , should not be imputative : so that they will confesse , that the righteousnesse of Christs whole satisfaction , whereby wee are justified before God , is imputed unto us : which they must confesse , or else they cannot bee saved . Here therefore we may sing the triumph , and say ; Magna est veritas & praevalet . And thus have I aboundantly proved , that the righteousnesse of God , whereby wee are justified , is not any righteousnesse inherent in us or performed by us : but onely the righteousnesse of Christ our Saviour , which is out of us in him , as being proper to his person ; though by imputation communicated to all that truly beleeve in him . CHAP. X. Bellarmines eight allegations to a prove justification by inherent righteousnesse , answered . § . I. NOw I am to examine Bellarmines proofes . And first hee alleageth Rom. 5. 17 , 18 , 19. out of which place he would prove , that to bee justified by Christ is not to be accounted or pronounced just , but to be truly made and constituted just by obtaining inherent righteousnesse ; and that , a righteousnesse not unperfect , but absolute and perfect : for , that to justifie , in this place , is to makejust , and not to pronounce just , appeareth ; first , out of those words , verse 19. many shall be constituted or made just , unto which allegation I have heretofore answered in his due b place so much as concerneth the signification of the word , and have maintained the exceptions of Calvin and Chemnitius , c against his cavils . His second reason is from the Antithesis of Adam unto Christ. For thus , saith he , the Apostle writeth . As we are made unjust through the disobedience of Adam , so we are made just through the obedience of Christ. But it is certaine , that through Adams disobedience we are made unjust by injustice inherent , and not d imputed : Therefore through the obedience of Christ we are made just by righteousnesse inherent , and not imputed . Answ. Wee confesse , that as from the first Adam we receive inherent corruption in our carnall generation : so from the second Adam wee receive inherent grace in our spirituall regeneration , but this is not our justification , but our sanctification , whereof the Apostle speaketh not in this place , whereas therefore he assumeth , that wee are made unjust through Adams disobedience by inherent injustice onely not imputed , I deny the assumption , and returne the argument upon the Adversary . As we are made sinners , that is , guilty of sinne and damnation by Adams disobedience or transgression : so wee are justified , that is , not onely absolved from the guilt of sinne , and damnation , but also accepted as righteous u●…to salvation , by the obedience of Christ. But wee are made sinners , that is guilty of sinne and damnation by imputation of Adams disobedience , or transg●…ession : Therefore wee are justified , that is , not onely absolved from the guilt of sinne , but also accepted as righteous , by imputation of Christs obedience . As touching the proposition : that the word sinners doth in this place signifie guilty of sinne , and obnoxious to condemnation ; it is testified by e Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what then is the word sinners in this place ? it seemeth to mee , that it is to be subject or obnoxious to punishment , and condemned to death : by Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by Theophylact likewise , sinners ; that is obnoxious to punishments and guilty of death , which exposition is plainely confirmed by the verses going before , where the same opposition betweene the first and second Adam being made , the ●…ormer part is expressed in these words , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or guilt of Adams transgression came upon his posterity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto condemnation , especially , vers . 16. and 18. § . II. The assumption , though gaine-said by Bellarmine in this place yet is taught not only by other Papists , who fully contradict Bellarmines Assumption but elsewhere also by Bellarmine himselfe . For Durandus , e Pighius , f Catharinus , doe hold originall sinne to be nothing else , but the guilt of Adams fall , or the disobedience of Adam imputed unto us , which opinion also Occam professeth , that he would hold , if he were not hindered by the authority of the Fathers . Yea , saith g Bellarmine it seemeth to have beene the opinion of some of the ancient , as h Peter Lombard , reporteth . I●… refuting this opinion Bellarmine justly findeth fault with them , that they i held originall sinne to be nothing else , but the guilt of Adams disobedience imputed , it being also the depravation of our nature following thereupon . But in that they say , originall sinne is the disobedience of Adam imputed unto us , that he doth approve . For Adam alone did ind●…ed commit that sinne by actuall will. k but to us it is communicated by generation eo modo quo communicari potest id quod transiit , nimirum per imputationem , after that manner whereby that may be communicated which is transcient and gone , to wit by imputation . Omnibus enim imputatur , &c. for it is imputed to all who are borne of Adam , because wee all being then in the loynes of Adam , when hee sinned , in him and by him wee sinned . Yea , and farther hee rightly disputeth , l that if Adams sinne were not ours by imputation , neither the guilt of it , nor the corruption following upon it , had belonged to us . ▪ This assertion of Bellarmine confirmeth our assumption and contradicteth his own , alleaging that wee are made sinners through the disobedience of Adam by injustice inherent , and not imputed : which also he contradicteth in other places . For he granteth m the sinne of Adam so to be imputed to all his posterity , as if they all had committed that sinne , and to the same purpose citeth Bernard n . Ours is Adams fault , because though in another , yet we sinned ; and to us it was imputed by the just , though secret judgement of God. And againe , o taking upon him to prove that the propagation of sinne may bee defended without maintaining the propagation or traduction of the soule : he saith , that nothing else is required to the traduction of sinne , but that a man be descended from Adam by true and ordinary generation . For generation p not being of a part , but of the person , or whole man ( for homo generat hominem ) therefore the person descending from Adam ( though his soule be from God ) was in the loynes of Adam , and being in him originally , as in the roote , in him , and with him hee sinned ; the actuall sinne of Adam being communicated unto him by imputatio●… . For as Augustine saith , definita est seutentia , &c. it is a resolved case by the Apostle , that in Adam we all sinned . § . III. But what shall wee say to the inherent corruption , which Adam by his transgression contracted ? By this assertion , it seemeth not to be traducted otherwise , than as the fruit and consequent of the actuall disobedience : which was the opinion of Pighius and Catharinus For as Adam by his first transgression , which was the sinne of mankind , contracted not onely the guilt of death , but also the corruption of his nature , being both a privation of originall righteousnesse , and also an evill disposition and pronenesse to all manner of sinne , which is that macula peccati remaining in the sinner after the act is gone : so wee having sinned in Adam are not onely made guilty of death , and void of originall righteousnesse ; but also are defiled with that habituall disposition and pronenesse to all manner of sinne . So that , according to this assertion , it may be defended , that nothing in our generation is communicated unto us with the humane nature but the disobedience of Adam , which is communicated by imputation . As for the guilt of death and the inherent coruption , they are not derived from Adam , but contracted by our sinning in him . And hereunto we may apply Bellarmines distinction q of sinne so properly called : that it is either a voluntary transgression , or that blemish which remaineth in the soule , caused and contracted by the transgression , being of the same nature with it , diffe●…ing no otherwise from it , than as heat from the act of heating . For in the former sense originall sinne is the voluntary trangression of Adam imputed unto us , and is one and the same in all men ; in Adam actuall and personall , in us originall . For onely he by actuall will committed it , but to us it is communicated , after that manner , by which , that which is past and gone , may bee communicated , to wit , by imputation . In the latter sense it is the corruption inherent contracted and caused , as in Adam by his personall sinne , so in us by our sinning originally in him , which though it bee alike and equall in all , yet it is every mans owne . § . IV. But supposing originall sinne , according to the received opinion , to be wholly communicated unto us from Adam in our generation : yet we must distinguish betwixt Adams first transgression or actuall disobedience , which we call his ●…all ; and the corruption or depravation of his nature , which thereupon followed . For though we be partakers of both , yet not after the same manner . Of the transgression we can be no otherwise partakers than by imputation . For Adams transgression being an action , and actions continuing , or having a being , no longer than they are in doing , cannot bee traducted or transmitted from Adam to his posterity . But the corruption being habituall , is derivable by propagation . Now the Apostle , Rom. 5. speaketh of Adams actuall disobedience once committed by him , by which he saith we are made sinners , that sinne of his being communicated unto us by imputation ; and not of the corruption thereupon following . So by the like reason we are made just by the obedience of Christ , which hee performed for us in the daies of his flesh , which can no otherwise be communicated unto us , than by imputation . Object , Yea , but wee are truly made sinners by the disobedience of Adam , and truly made righteous by the obedience of Christ. Answ. As we are truly made sinners by imputation of Adams disobedience ; so we are as truly made righteous by imputation of Christs obedience . Iust. Yea , but we are made sinners by injustice inherent through Adams disobedience , and therefore wee are made just by inherent justice , through ●…he obedience of Christ. Answ. We are not made sinners in respect of inherent justice by Adams disobedience formally , as r Bellarmine saith , ( Inobedientia Adami nos cons●…ituit peccatores , non formaliter sed 〈◊〉 ) for that only is imputed , but by the corruption which followeth and is caused by that transgression , committed by Adam , and imputed to us . In like manner , wee are not made just in respect of inherent justice , by the obedience of Christ , whether active or passive formally , for that is onely imputed ; but by the graces of the Spirit merited by the obedience of Christ , performed by him , and imputed to us . § . V. Thus then standeth the comparison betwixt the first and the second Adam . As by the actuall disobedience or transgression of the first Adam all his off spring were made guilty of sinne , and subject to death , his disobedience being not inherent in them , but imputed to them , as if it were their owne , because they were in him originally : so by the obedience of the second Adam all his s off spring are or shall be justified from sinne and accepted to life , his obedience not being inherent in them , but imputed to them , as if it were their owne , because by faith they are in him . And this is our justification by imputation of Christs righteousnesse . And further as Adams fall deserved , as a just punishment , the defacing of Gods image by inherent corruption in all his posterity , to whom the same corruption is by naturall generation transfused : so the obedience of Christ merited , as a just reward , the restoring of Gods image in us by inherent righteousnesse in all the faithfull , into whom the said righteousnesse is in their Spirituall regeneration infused . And this is our Sanctification by the Spirit of Christ , of which the Apostle speaketh not untill the next Chapter , where he sheweth , that our justification is alwayes accompanied with Sanctification . In a word from either of the two Adams we receive two things , which are contrary each to other . From the first Adam , his disobedience is communicated unto us by imputation , whereby wee are made sinners , that is , guilty of sinne and damnation ; which guilt is opposite to justification , and secondly the corruption , which he contracted , is transfused unto us by carnall generation , which corruption is contrary to sanctification . From the second Adam , his obedience is communicated to us by imputation , whereby wee are constituted just , that is , absolved from the guilt of sinne and damnation , and accepted in Christ as righteous and as heires of eternall life which is the benefit of justification , and secondly , the graces of his holy Spirit , which hee received without measure , are in some measure as it were by influence infused into us by our spirituall regeneration . § . VI. Whereas therefore hee would prove out of this place , that justification is the obtayning of righteousnesse inherent . I answer , first , that to be constituted sinners by Adams disobedience , is to be made guilty of sinne and subject to death and damnation : and so contrariwise , to be constituted just or justified by Christs obedience , is to be acquitted from the guilt of sinne and damnation , and to bee accepted unto life : secondly , that wee are constituted sinners by Adams personall sinne , which is not inherent in us , but once , and that long since committed by him : so we are justified by Christs personall obedience , which is not inherent in us , but long since performed by him : thirdly , that as wee are truely made sinners by imputation of Adams transgression which is not inherent in us : so we are truly made just by imputation of Christs obedience , which is not inherent in us : fourthly , that the disobedience of the first Adam is imputed to all his children , because they were in him originally , as the root ; so in him they sinned , and therefore when he did fall , they fell : so the second Adams obedience is imputed to all the sonnes of God , because by faith they are in him , as his members , the head and the members making but one body . This place therefore alleaged by Bellarmine , maketh wholly against him . Neither doth that , which he addeth concerning persect , absolute and abundant righteousnesse communicated unto us by Christ , agree to that righteousnesse , which is in herent in us , unperfect and but begunne , as being the first fruits of the Spirit ; but to the absolute and most perfect righteousnesse of Christ communicated unto us by imputation . On this place I have insisted the longer , because , though Bellarmine alleage it as a prime place to prove his purpose ; is notwithstanding a most pregnant testimony to prove justification by impu●…ation of Christs righteousnesse , as hereafter shall further appeare . § . VII . His second Testimony is , Rom. 3. 24 which I have also heretofore fully proved to make wholly against him , Lib. 3. Cap. 3. & 4. His third allegation is out of ●… Cor. 6. 11. to which also have I answered t before I where acknowledged the benefit of baptisme to be here described , according to that which here he alleageth out of Chrys●…st . Ambrose , Theophylact and others which is noted first , generally in the word washed , and then particularly in the words Sanctified , and Iustified ; the former , signifying the cleansing of the Soule from the pollution of sinne ; the latter , from the guilt of sinne : the former wrought by the Spirit of our God ; the latter , by faith in the name of the Lord Iesus . And these two distinct benefits the Scriptures ascribe to Baptisme , viz. remission of sinnes , and regeneration , as I shewed before . And therefore these benefits which the Holy Ghost hath accurately distinguished , ought not to be either ignorantly or Sophistically confounded . And whereas he saith , that these benefits ( as here it is noted ) are wrought by the invocation of the name of Christ , and by the power of his Spirit , neither of which is needfull to justification , by declaration or imputation : he saith , he knoweth not what . For to justification ( as we conceive of it ) to be granted and sealed in Baptisme , both these are as needfull ; as to Sanctification . For to the obtayning of the remission of sinnes to be sealed unto us in Baptisme , invocation of the name of God is required , Act. 22. 16. and it is the Spirit of Adoption , which by Baptisme sealeth unto us the remission of our sinnes . § . VIII . His fourth testimony is Tit. 3. 1. 6 , 7. whence hee argueth to this effect : Rege●…ration ●…r ren●…vation is formally wrought by some inherent gift : Iustisication according to the Apostle in this place is regeneration ●…r renovation . Th●…refore justification is formally wrought by some inherent gift . The proposition , which no man denieth , he laboreth to prove by three arguments , which he might very well have spared ; but that he would have the world to thinke , that we deny sanctification to be inherent . The assumption ( which do we deny ) he proveth by his own authority ; alleaging , that in the fifth and the sixth verses , The Apostle describeth justification ( which indeed he doth not ) to be regeneration and ren●…vation wrough●… in us out of the bounty of God by the laver of Baptisme , and effusion of the holy Ghost . This we deny : first , because the word justifie , never in the whole Scriptures is used in that sense : secondly , here the Apostle in plaine termes saith , that we are justified and saved not by works of righteousnesse , whereby is excluded all justice inherent , but by Gods grace . How then doth he prove it ? because in these words , vers . 7 , that being justified by his grace wee might bee heires in hope of eternall life , the Apostle rendreth a reason , why God by the laver , and by the Holy Ghost did regenerate and renew us , and saith the cause was , that being justified , that is , saith he , that being by that regeneration and renovation justified , we might u deserve to be made heires of the kingdome , and of life everlasting . Answ. This glosse , maketh the Apostle not like himselfe , but like a popish merit-monger , corrupteth the text , which indeed doth paralell that , 1 Cor. 6. 11. shewing how men converted from Gentilisme to Christianity shuld be exhorted to the performance of Christian duties . For howsoever whiles they were Gentiles , they were addicted to many vices and sinnes : yet after they were called ( which the Apostle expresseth thus ; after that the bounty and humanity of God was manifested , viz. by the preaching of the Gospel ) God , not out of any desert of theirs , but out of his meere mercy , saved them by Baptisme ( as Saint * Peter also speaketh ) that is , justified them , for that is the salvation we have here , to bee intitled to salvation , or saved in hope ; that being justified by his grace , that is , ( as he said before ) by his undeserved mercy , they should be made heires , according to hope of eternall life , that is , they might be saved in hope . Of this sentence therefore stripped of its amplifications , as it were its garments , the naked substance is this . But after we were called , God by Baptisme justified us , that being justified by his grace , we might be saved in hope . The amplifications which are added , are to set forth and describe Baptisme unto us : which as hee had noted to be the seale x of that righteousnesse which is by faith , when he saith , that God justified or saved us by it : so he calleth it the laver of regeneration and of the renovation wrought by the Spirit , which God hath plentifully bestowed upon us . So that these words are not a description of justification , as Bellarmine dreameth waking , but of Baptisme . And they are added according to the purpose of the Apostle in this place , as arguments to move men to Christian duties . Why ? Because Baptisme , as it was a seale unto them of their justification ; so also a Sacrament of their regeneration and renovation of the Spirit ; which Spirit God hath poured forth plentifully upon the faithfull : which he speaketh to this end , that the faithfull which are Baptized , should make this use of their Baptisme , not onely as of a seale to assure them of their justification and salvation : but also to be a Sacrament , token , memoriall of their regeneration and renovation wrought by the Spirit plentifully poured upon them . ( To which purpose the Apostle telleth the y Romans , that so many as were baptized into Christ , were baptized into the similitude of Christs death and resurrection ) whereupon the Apostle inferreth in the next words vers . 8. this is a faithfull saying , and these things I will thou shouldest affirme and confirme , that they which have beleeved in God , ought to bee carefull precedents of good workes . The Apos●…le therefore doth not say ( as Bellarmine maketh him speake ) that we are justified , or saved , or made heires of salvation by regeneration or renovation , and much lesse that thereby we merit our inheritance : but that God hath justified , or saved us Sacramentally by Baptisme , which as it is the seale of our justification and salvation ; so it is also the laver of regeneration and renovation wrought by the Spirit , that being justified by his grace we might , according to hope , bee made heires of eternall life . For howsoever we are neither justified nor saved , nor made heires of eternall life , by our Sanctification : yet Sanctification is , both the way , wherein from our justification wee are to walke z unto glorification . For God hath chosen us to salvation through the sanctification of the Spirit , 2 Thes. 2. 13. and therefore sanctification , as it is a necessary consequent of our justification , so it is a necessary fore-runner a of glorification , a necessary marke and cognizance of all that are justified and to be saved . And therefore ou●… Saviour saith , b that by faith in him wee receive remission of sinnes , and inheritance among them that are sanctified and so the Apostle also , Act. 20. 32. § . IX . His fifth testimony is , Heb. 11. and some other places of the Scripture , which doe give testimony to some men , that they were truly , and perfectly just , and that not by an imputative justice , but inherent : his reason is , because the Scriptures would not call them absolutely just , if they were not absolutely just . Answ. To omit , that it is one thing to be absolutely called just , and another to be just absolutely and perfectly : I answere , that the faithfull , who are commended in the Scriptures for righteous , were righteous , by a twofold justice , both imputative and inherent . The former , being the righteousnesse of justification ; the latter , of sanctification : the former , absolute and perfect ; the latter , inchoated and unperfect . By the former they were justified before God : in respect of the latter , though they were also called just , yet they were not justified thereby : that is , they were neither absolved thereby from their sinnes past , nor intitled to the kingdome of heaven ; as may appeare by all those Arguments which before I produced against justification by inherent righteousnesse . As for those examples , which hee alleageth out of Heb. 11. ( which is the Chapter of saith , ) namely of Abel , vers . 4. and Noah , vers . 7. &c. it is evident , that they were justified by the righteousnesse which is of faith ( as is expresly said of Noah , vers . 7. ) that is , by the righteousnesse of Christ apprehended by faith , and imputed to them that beleeve : for the righteousnefse , which is of faith , is imputative , Rom. 4. 5. And when it is said , that without faith they could not possibly have pleased God , c it is plainely intimated that by faith they pleased God , and that they being besore justified by faith , brought forth the fruits of faith acceptable unto God. by which their faith was approved . But as they were just by imputation , that is to say , justified ; so also by infusion , that is , sanctified . For the justifying faith , being a lively and effectuall faith , purifieth d the heart , and worketh by e love and may be demonstrated by f good works . And where is not inherent righteousnesse concurring with faith , there is no justifying faith at all . But although sanctification doe alwaies accompany justification ; yet wee are not justified by the righteousnesse of sanctification , which is inherent : because it is unperfect , and wee are sanctified but in part , whiles we have the flesh , that is , the body of sinne remaining in us . Neither was there ever any man since the fall absolute or perfect in respect of inherent righteousnesse , Christ onely excepted . § . X. Yea ; but saith Bellarmine the Scripture acknowledgeth some men to have beene perfect , Gen. 6. 9. immaculate , Psal. 119. 1. just before God , Luke 1. 6. I answere , that this perfection is not legall , as being a perfect conformity with the Law , which is the perfect rule of righteousnesse ; but evangelical , as being one of the properties of our new obedience , which is not ▪ to bee measured by the perfect performance , but by the sincere and upright desire and purpose of the heart . For this uprightnesse goeth under the name of perfection ; and what is done with an upright heart , is said to be done with a perfect heart , and with the whole , that is entire heart . And likewise those men who were upright , are said to have been perfect . And yet notwithstanding all those men , who are said in the Scriptures to have been perfect and to have walked before God with a perfect heart , as Noah , Iacob , Iob , David , Ez●…kias , &c. had their imperfections ▪ Ezekias is said to have been a perfect man , and to have served God with a perfect heart : notwithstanding when God left him a little to try him he discovered his imperfections , 2 Chr. 32. 25. 31. Of Asa it is said , 2 Chron. 15. 17. that his heart was perfect all the dayes of his life , and yet in the very g next chapter there are three faults of his recorded ; where Zachary is said to have beene just before God , and to have walked in all the Commandements and Ordinances of God blamelesse : in the same chapter h his incredulity is registred , for which hee was stricken with dumbnesse and deafnesse for the space of tenne moneths . So that all that are sincere and upright , that is to say , no hypocrits , are notwithstanding their imperfections called perfect , and so the word which is translated immaculate , Psal. 119. 1. signifieth upright ; and to be righteous before God is all one with upright . Thus the holy Ghost teacheth us to expound the word , which is translated perfect , viz. thamin and tham , that to be upright is to walke before God is to walke before God and to walke before God is to be perfect , Gen. 17. 1. Let perfection and uprightnesse preserve me , Psal. 25. 21. Psal. 37. 37. Observe the perfect man , and behold the upright , for the end of that man is peace . § . XI . Yea but Bellarmine will prove , that these men which are in the Scriptures called just , were endued with inherent righteousnesse , because they brought forth good workes , which were the fruits and effects of their inward righteousnesse : for he that doth i righteousnesse is righteous : whom doth he now confute ? wee doe not deny them , who are commended in the Scriptures for righteous persons , to have been endued with righteousnesse inherent : but wee deny , that they , or any of them , were justified before God thereby . As for example , Abraham , who abounded with good workes , was justified by faith without workes , Rom. 4. 2 , 3. and as hee was justified , so are all the faithfull . Rom. 4. 23 , 24. David , though a man according to Gods own heart , walking before k him in truth , and righteousnes , and uprightnesse of heart ; yet professeth , that neither he , nor any man living , l could be justified , if God should enter into judgement with them , and therefore placeth his happinesse and justification , notin his vertues or good works , but in the not imputing of sin , and imputation of righteousnesse without workes , Rom. 4. 6. Paul , though hee knew nothing by himselfe , yet professeth , that hee was not thereby justified , 1 Cor. 4. 4. Yea , in the question of justification , hee esteemeth his owne righteousnesse of no worth , Phil. 3 , 8 , 9. But as wee doe not deny the faithfull to bee endued with inherent righteousnesse ; so we affirme , that whosoever is justified by imputative righteousnesse , is also sanctified in some measure with righteousnesse infused and inherent . In respect whereof , though they bee also sinnes in themselves , by reason of their habituall corruptions , and actuall transgressions , being in part carnall and sold under sinne , m and by the Law , which is in the members , led captive to the Law of sinne : yet they have their denomination from the better part . Even as a wedge of metall , wherein much drosse is mingled with Gold , is called a wedge of Gold , though not of pure Gold ▪ and an heape of Corne , wherein is as much chaffe as Wheate , is called an heape of Wheate , though not of pure Wheate : So the faithfull man in whom there is the flesh and body of sinne , as well as the Spirit and regenerate part , is called of the better part a righteous man , though not perfectly , absolutely , purely , just in respect of his righteousnesse inherent . Indeed every true beleever , so soone as he is indeed with a true justifying faith , is perfectly just , by righteousnesse imputed ; but at the best he is sanctified onely in part . § . XII . His sixth testimony is taken out of Rom. 8. 29. and 1 Cor. 15. 49. where it is said , that the just are conformable to the image of Christ , and doe beare the image of the second Adam , as they have borne the image of the first Adam , from whence hee collecteth three reasons : The first , As Christ was just , so are wee ▪ and as hee was not just , so ●…re not we . But Christ was just by inh●…rent right●…ousnesse , and not by imputati●…n : Therefore we are just by inherent righte●…usnesse , and not by imp●…tation . The proposition he proveth by the places alleaged . First I answer to the proofe of the proposition ; that the places alleaged are imperti●…ent : For the question being of the righteousnesse of ●…ustification , never any understood the Apost●…e in these places to speake thereof : But either of filiation , as Chrysostome and others understand the former plate , because as Christ is the Sonne of God , so also are wee : or of afflictions , because whom God hath predestinated to bee like his Sonne in glory , they shall bee conformable to the image of his Sonne in bearing the Crosse ( which sence is given by our Write●…s and is agreeable to the scope of the Apostle in that place to the Romans ) or of Glory , that when he shall appeare wee shall bee like him in glory : of which as Ambrose , Sedulius and others understand , Rom. 8. ●…9 . fo the other place n being read in the future , as it ought to bee in the latter branch ( as wee have borne the image of the earthy , so wee shall beare the image of the heavenly ) is necessarily to bee understood . Or of holinesse as Oecumenius understandeth that place , that as hee is holy , so we should be holy also . Neither is it to be doubted , but that the image of God , according to which we are renewed , consisteth in true holines and righteousnes but that is the righteousnes of sanctification , wherby we resemble the image of Christ in true righteousnes & holines . But the righteousnes of justification is Christs righteousnes it self , not the image of it . § . XIII . As touching the proposition it selfe ; wee must distinguish betwixt the thing , and the manner . In respect of the thing , it is true , that Christ is righteous , and so are all his members . But in respect of the manner ▪ it is not true , neither generally , nor adaequatè or reciprocally , as Bellarmine understandeth it : who from thence argueth negatively , as well as affirmatively . For things that be like are not like al●…ogether , and in all respects : as may appeare by other resemblances , in respect whereof wee are said to beare the image of Christ. As first in respect of filiation . Christ is the Sonne of God , and so are wee . True , in respect of the thing , but not true in respect of the manner . For hee is the Sonne of God by nature , and by eternall generation : but wee are the Sonnes of God in him by grace of regeneration and adoption . Secondly , in regard of the Crosse. Christ did beare the Crosse , and so do wee . True in respect of the thing , but not true in respect of the manner . For Christs sufferings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of ransome which hee as our Redeemer laid downe for us . But wee doe not suffer as redeemers , neither are our sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of ransome , but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o chastisements for sinne , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trialls for our good , p or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sufferings q for Christ , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such chastisements or corrections as the Lord laieth upon his children having scandalously offended , to vindicate r his owne honour . Thirdly , in respect of glory ; Christ is glorified , and so shall we , who beare his image , true in respect of the thing , but not in respect of the manner : for he as the head , we as the members , according to our proportion . Fourthly , in respect of holinesse or sanctification . Christ was holy , and so are wee , true in respect of the thing , for whosoever is in Christ hee is a new s creature , renewed according to his image in true holinesse , but not in respect of the manner . Christ was holy from his conception , and originally , so are not wee . Christ in himselfe was perfectly just and holy without blemish of sinne , so are not wee . § . XIV . But as touching the righteousnesse of justification , we are not said to beare Christs image . Neither can Christ bee said truely and properly to be justified as we are . For justification properly is of a sinner , and it consisteth partly in remission of sin . But if in respect thereof wee did beare Christs image , then in imitation of Bellarmine wee might conclude : As Christ was not just , nor made just , so neither are wee . But Christ was not just , nor made just by the benefit of justification ; in like manner neithetare wee just or made just by the benefit of justification , which is evidently false . But in respect of our justification we may rather use that similitude of the Apostle , 2 Cor. 5. 21. As Christ was made sinne or a sinner for us , so wee are made righteous with the righteousnesse of God in him . Christ was made a sinner for us , not by inherencie ( God forbid ! ) but by imputation of our sinne . Therefore we are made righteous in our justification , not by inherencie , but by imputation of his righteousnesse . § . XV. Secondly , he reasoneth thus : If wee bee not just by iuberent righteousnesse , but by imputation onely , or as hee speaketh ( like a cavilling Sophister ) putativè , and not indeed , being indeed unjust , then doe we beare the image of the Devill rather than of Christ. For more rightly have wee our denomination from that which we are , than from that which we are onely supp●…sed to bee . I answer , first , that whosoever is just by imputation , be is not putativè onely iust , but truely and indeed . For though he bee a sinner in himselfe ( as all but Papists are ) yet hee is righteous , or as the Apostle speaketh the righteousnesse of God in him , 2 Cor. 4. 21. Secondly , that the faithfull are just , not onely by righteousnesse imputed , which is the righteousnesse of justification : but also in respect of justice inherent , which is the righteousnesse of sanctification , in regard whereof all the faithfull are called Saints , as Rom. 1. 7 , t &c. Thirdly , although the faithfull bee sinners in themselves , yet being regenerate and sanctified in part , they have their denomination from their better part , and are called just , though not purely and perfectly just , as I have shewed before . § . XVI . His third reason : Of the earthy Adam , who was a sinner , wee have borne the true image ; because sinne was not in us putativè but truely and indeed : so the true image of Christ wee shall beare , if justice bee inherent in us not putativè ; but truely and indeed . Answer . As wee receive two things from the first Adam , viz. the guilt of his sinne communicated , as Bellarmine himselfe confesseth , by imputation , by which we were truely made sinners , and truely obnoxious to death and damnation , which is opposite to justification , and by it is taken away : and secondly , the corruption of his nature which hee drew upon himselfe , being propagated by carnall generation , which is opposite to sanctification , and by it in some measure , and by degrees is taken away : so from the second Adam we receive also two things , the merits of Christs sufferings and obedience communicated by imputation , by which we are truely made just , and heires of eternall life ; and the vertue of his death and resurrection derived unto us by spirituall regeneration ; by which wee beare the image of the second Adam , as truely , though not so fully in this life , as by carnall generation wee did beare the image of the first Adam . But this withall is to bee observed , that as we doe beare the image of the first Adam in respect of the corruption derived unto us by generation , and not in respect of the participation of his transgression , for in him we sinned and were guilty of the same transgression with him , it being communicated unto us by imputation : so we do beare the image of the second Adam in respect of holinesse and righteousnesse derived unto us from him in our regeneration , by which we are renewed according to his image in true righteousnesse and holinesse ) and not in respect of our justification , wherein the same righteousnesse and obedience which hee performed in the daies of his flesh is communicated unto us by imputation , and accepted of God in our behalfe as if we had performed the same in our own persons . To conclude therefore , it is not the image of Christs righteousnesse and obedience by which we are justified : But we are justified by the righteousnesse and obedience of Christ it selfe . § . XVII . His seventh Allegation of Rom. 6. 4. 6. is scarce worth the answering , wherein hee proveth , which no man denieth , that the godly doe truly , and not putativè dye unto sinne , and rise unto righteousnesse ; even as Christ whose death and resurrection is represented in Baptisme , did truly dye and rise againe . For this dying unto sinne , and rising unto righteousnesse are the two parts of our sanctification ; which never any denied to bee inherent . But that justification and sanctification are not to bee confounded , I have before u proved at large . If hee would have said any thing to the purpose , he should have said any thing to the purpose , hee should have proved , that our justification consisteth in our mortification and vivification : and then might he well have concluded , that we are not justified by imputation , but by inherent righteousnesse . But I cannot sufficiently wonder at the blind malice of these men , who either would perswade themselves , or would goe about to perswade others , that we hold the righteousnesse of sanctification and the parts thereof , which we acknowledge to be wrought in us by the holy Spirit , not to bee inherent , but imputative . As for these words vers . 7. he that is dead is justified from sinne : the meaning is , as I have shewed before , * that he is freed from sinne , as our translation readeth , and as Chrysostome and Oecumenius expound it : the speciall sense of freeing from guilt opposed to condemnation , which is the proper sense of the word , Act. 13. 38 , 39. extended to the generall signification of freedome : he that is dead is freed from committing of sinne , according to that place of Peter , 1 Epist. 4. 1. which Bellarmine paralelleth with this , he that hath suffered in the flesh hath ceased from sinne . § . XVIII . In his eighth allegation hee patcheth divers places of Scripture together , as it were invita Minerva , out of which nothing can be concluded , but that the Papists have not one found Argument to prove their justification by inherent righteousnesse . The places which he patcheth together are these , Rom. 8. 15. That wee now by Christ have received the Spirit of Adoption of the sonnes of God , quoad animam , saith he , in respect of the Soule , the which , as it is there said , ( viz. vers . 10. ) liveth by reason of justification , although the body be dead , ( that is , be mortall as yet ) by reason of sinne . But ( saith he ) ●… little after , ( viz. vers . 23. he addeth , that wee having the first fruits of the Spirit , doe groane within our selves , expecting the adoption of the sonnes of God , even the redemption of our body . For as the same Apostle saith Phil. 3. 20. 21. wee expect our Saviour who shall reforme the body of our humility , configured to the body of his glory . But the adoption of sonnes , which wee expect in the redemption of the body shall be most true and inherent in the body it selfe , that is to say immortality and impossibility , not putative , but true . Therefore the adoption , which now we have in the spirit by justification , must also be true , not putative , otherwise as we expect the redemption of the body , so also wee should expect the redemption of the soule . Answ. See what poore shifts so learned a man is put unto , according to the ancient profession of Sophistres noted by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make good a bad cause . This is Bellarmines whole dispute word for word : where with much travell he hath brought forth this conclusion that our adoption , which now we have by justification is true , and not in conceit onely : which we freely confesse . For whoever denied , that our adoption is as true , as our justification ? But doth it from hence follow , that wee are justified by inherent righteousnesse ? A good syllogisme concluding that assertion from those premisses had beene worth his labour . The most that can bee said in this matter , as I suppose , is this . That when our gracious God by his holy Spirit doth regenerate us , he doth beget in us the grace of faith . As soone as faith is wrought in us , wee are engrafted into Christ : to us being in Christ , the Lord communicateth the merits of his Sonne ; by imputation of whose righteousnesse unto us , hee , remitting our sinnes , doth not onely accept of us , as righteous in Christ ; but also in him hee adopteth us to bee his Sons and heires of eternall life . § . XIX . Let this proposition then tanquam commune principium bee agreed upon betweene us . Such as is our adoption , such is our justification : and let us see , what either of us can inferre thereupon . Bellarmine assumeth thus : but our adoption is not imputative , for that I suppose is his meaning by that odious word putative , as though if it were imputative , it were but putative , which is most false . For he that either is a sinner by imputation of Adams transgression , is as truely a sinner , as by transfusion of the corruption : yea , if he had not beene truely a sinner by imputation of Adams guilt , hee should never have beene punished , either with the transfusion of the co●…ruption , or with death , unto which by the guilt he was bound over : or hee that is righteous by imputation of Christs righteousnesse , is as truely righteous before God ; yea , more truely , than by infusion of inherent righteousnesse . For that is perfect ; this is stained with the flesh , and therefore is but a sinnefull righteousnesse , which cannot stand in judgement before God , judging according to the sentence of his Law. But Bellarmine assumption , as I was saying , is this . Our adoption is not imputative , but by grace inherent : therefore our justification is not imputative , but by righteousnesse inherent . The assumption , which is utterly false , hee endevoreth to prove , because the Apostle , Rom. 8. 15. saith , that now by Christ wee ha●…e received the Adoption of the sonnes of God , quoad animam , ( saith Bellarmine , that he might patch with it , vers . 10. ) in respect of the soule , which , as it is there said , liveth pr●…pter justificationem , although the body bee dead , that is to say , mortall , by reason of sinne . These places Bel●…mine alleaged before , to prove that the grace by which wee are justified is inherent , and namely charity : because charity is that , by which wee cry in our hearts Abba Father . Secondly , because it is said , that the Spirit liveth by reason of justification , though the body bee dead by reason of sinne : to both which I have x before answered . § . XX. But here Bellarmine maketh a twofold Adoption ; the one of the soule , patched out of Rom. 8. 10. 15. the other of the body pieced out of Rom. 8. 23. and Phil. 3. 20 , 21. when as indeed Adoption is not of either part , but of the person or of the whole man , who is Adopted to be the sonne of God. Neither doth the Apostle speake of the adoption of the soule , nor yet of the adoption of the body , but of the redemption of the body from the servitude of corruption into the glorious liberty of the sonnes of God , which is not the adoption of the body , but the fruite of the adoption of the whole man , which here by a Metonymy is called adoption . The former he proveth by the latter not to be imputative , but inherent . The adoption of sonnes which we expect in the redemption of the body , shall be most true and inherent in the body it selfe , that is to say , immortality and impassibility not putative but true : therefore the adoption which now we have in the spirit by justification , is also true , not putative but inherent . Ans. In this similitude he should rather have said , that as the adoption of sonnes which we doe expect at the redemption of our bodies , that is , at the resurrection , is the everlasting inheritance whereunto wee were adopted as sonnes , which a true and glorious inheritance , though not inherent , in the body but enjoyed by the whole man as adherent unto him : so the adoption which we now have in the Spirit by justification , which is the entituling of us to this inheritance , is a true adoption , though not inherent , but wrought by imputation of Christs merits unto us . But suppose the adoption of the body as hee calleth it , were inherent : how doth it follow , that the adoption of the soule , as hee calleth it , should also be inherent ? he saith , it must bee so : Otherwise , saith he , as wee expect the redemption of the body : so also we should expect the redemption of the soule ( which the Papists had neede to doe whose soules shall bee in purgatory at the last day , but from thence to be delivered at that day by a gaole-delivery ) but I say , it followeth not ; for the adoption which is imputative is a most true adoption : and wee need no other , but the accomplishment thereof , which is our full redemption . As for that adoption , which he supposeth to bee inherent , it is a meere fancie . § . XXI . Now let us see , what may from that proposition , which was agreed upon betweene us , be truly inferred on our part . Such as is our adoption , such is our justification : but our Adoption is imputative , and not by inherencie . For as I have shewed heretofore y these foure benefits , reconciliation , redemption , justification and adoption doe not import any reall mutation in the subject but relative and imputative : for when God imputing to a beleever the merits of his Sonne forgiveth his sinnes , which made him an enemy to God , a bondslave of sinne and Satan , guilty of sinne and damnation , the childe of the Devill ; and receiveth him into his favour , maketh him Christs freeman , accepteth of his as righteous , admitteth him to bee his sonne : he is said to reconcile , to redeeme , to justifie , and to adopt him , not by working any reall or positive change in the party , but relative , or in respect of relation . To be a father , and to be a sonne are relatives : when a man therefore hath first a sonne , hee becommeth a father , which hee was not before , not by any reall change in himselfe , but by a new relation , which before he had not . When a man is adopted , he becommeth the sonne of another man , whose sonne he was not before ; not by any reall mutation , but onely in regard of relation . For if the party adopted by God should by adoption bee really changed , then God , who adopteth should also seeme to bee really changed , which is impossible , because he is immutable . For as he which is adopted becommeth the sonne of God , which hee was not before : so God , when he first adopteth any man , becommeth his father , which hee was not before . Here therefore seemeth to bee a change as well in God adopting , as in the party adopted : not reall , for that is not possible , but relative onely , which is a manifest evidence , that as our Adoption , so our justification is not any reall change wrought in us by infusion of any inherent quality , but a relative change wrought without us by imputation of Christs righteousnesse . CAP. XI . Bellarmines arguments , proving obliquè or indirectly justification by inherent righteousnesse , and first because faith is not the integrall and onely formall cause of justification . § . I. ANd these were all the arguments , which Bellarmine hath produced to proove di●…ectly his assertion concerning justification by inherent righteousnesse : now follow two other ranks , of proofes ▪ whereby he doth obliquè , indirectly , and by consequence prove the same ; by disproving two assertions which it pleaseth him to father upon us . The one , that faith is the onely formall cause of justification ; the other , that justification consisteth onely in remission of sinnes . For if faith be not the integrall cause formall of our justification , but that with it charity and other graces doe concurre , by which as well as by faith we are justified formally ; then it followeth , that wee are justified by inherent and habituall righteousnesse , which consisteth in the habits of faith aud charity , and other graces . And if justification doth consist , not onely in remission of sins , by which our soules are cleansed from sinne , but also in the renewing of us according to Gods image by infusion of righteousnesse , by which our soules are not onely purged from sinne , but also adorned and beautified with grace ; then it followeth , that we are justified by inherent righteousnesse . The former question he disputeth lib. 2. de justif . c. 4. the title whereof is , fidem non esse integram formalem caussam justificationis , that faith is not the whole formall cause of justification . This opinion , hee confesseth none of us doe now hold , though falsly hee would lay it upon Luther a and Melancthon ; for we deny faith to bee the formall cause of justification at all : and yet this is it , which he , and all of his side evermore object unto us , to make us odious to the world , as though wee required nothing to make us formally and inherently righteous , but onely faith . And for this cause , though wee hold not this assertion , yet hee thinkes good to confute it , as if we held it . § . II. Of his proofes , onely the first serveth to prove , that , with faith , charity doth concurre unto justification . It is taken out of Gal. 5. 5. 6. the fifth verse containing the latter part of the Antithesis between justitiaries ( who were apostates from the doctrine of grace ) and the true prosessours of the Gospell . For the former looked to bee justified by the Law , that is , by obedience performed to the Law , and so were fallen from grace : but the latter looked not to be justified by the Law , but by faith , that is , by Christs righteousnesse apprehended by faith . Of this Antithesis the latter part agreeth to us ; the former , to the Papists And therefore I marvell to what purpose he alleaged the fifth verse , unlesse it were to confute himselfe . Now in the sixt verse the Apostle sheweth , what manner of faith that is , which justifieth ; viz. not a dead or a counterfeit , but a lively and effectuall faith : a faith , which is effectuall , or effectually worketh by love : a faith , which , as Saint Iames b saith , is not without workes , but is demonstrable by good workes . § . III. But these words Bellarmine doth wilfully deprave . For in other places hee readeth and understandeth the wordes as wee doe , following the vulgar Latine translation , unto which hee is tyed by the decree of the Councell of Trent , reading , fides quae per charitatem operatur , faith that worketh by charity , as our English Rhemists also translate the words . And to seeke no further , in the very beginning of the next chapter , c where hee confuteth the erroneous opinion of Osiander , who held , that the righteousnesse of Christ , whereby wee are justified , is the essentiall righteousnesse of the Deity dwelling in us : saith , that this errour is manifestly refuted by the Apostle , Rom. 4. proving the righteousnesse by which wee are justified , to bee faith , vivam , viz. & per dilectionem operantem , to wit a lively faith and working by love , and likewise , Gal. 5. 5 , 6. we by faith expect the hope of righteousnesse , for in Christ Iesus neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . Whereupon hee inferreth , quòd si fides per dilectionem operans , &c. but if faith working by charity be that righteousnesse &c. But here for a poore shift , and to serve his present turne , hee interpreteth the Greeke Participle of the middle voice , as if it were passive , fides quae agitur , faith which is acted , moved , formed , and as it were animated by love . And therupon inferreth , that charity isthe forme of faith , and that faith justifieth formally , as it is formed by charity , and not otherwise : and consequently , that charity justifieth much more , and hereupon also he buildeth afterwards that distinction of faith , that it is either formata , when it is acted by charity ; or informis when it is severed from it : where also to helpe out the matter , hee saith that the Latine word operatur is passively understood ( whereof , as I suppose , no example can bee given ) thereby making the translation barbarous , and understanding it , as never any before him understood i●… . § IV. But to begin with the last : it were a strange speech , if a man signifie , that the matter is acted by the form , or that the body is acted by the soule , should say , corpus per animam operatur . And no doubt , if the old interpreter had meant so , he would have said agitur and not operatur . As for the G●…eeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifieth effectuall , or effectually working , and so both the Verbe and the Participle , which are used nine times d at the least in the new Testament , are or ought to be effectuall , namely in it selfe , or effectuall to worke according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act , whereof the Philosophers and Schoolemen use to speake ; to wit the first and the second , &c. which distinction may be applied to habits of grace , or gracious habits . The first act , which is the forme of faith , or of any other grace , is that Tushijah that essence or entity whereof e Salomon speaketh , wherby any grace is that , which it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth , which is the integrity of it , and so saith Thomas , f actus primus est forma & integritas rei , in respect whereof faith , and so every other grace , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g unfained . This is that principium agendi , that inward act or efficacie , whereby faith or any other grace is effectuall in it selfe , lively , active , operative , apt to produce operations according to their severall kinds , without which , faith , or any other grace is dead and counterfeit , and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeede and in truth , whereof it beareth the name ; but aequivocè , even as the counterfeit of any man is called by his name . The second act of faith or of any other grace is the actuall working thereof , actus secundus , saith Thomas h est operatio . And these acts are either immediate and eliciti , as the Schoolemen speak , or mediate and imperati . As for example , the immediate or elicite acts of justifying faith , are first , to beleeve truly and effectually and by a lively assent , that Iesus the Sonne of the blessed Virgin is the eternall Sonne of God , the Messias and the Saviour of all that beleeve in him . Secondly , because I so beleeve in Christ , to beleeve that hee is my Saviour . Thirdly , by these acts , faith receiving Christ , who is our righteousnesse , doth justifie . The mediate acts , which are called imperati , are these acts which the immediate acts doe produce mediantibus aliis virtutibus , by the mediation of other vertues . For if I beleeve , that Iesus is the Sonne of God and the Saviour of all that beleeve in him , and consequently , that hee is my Saviour : hereupon , I shall be moved to trust in him , as my Saviour ; which is the act of affiance , but commanded by faith : and to expect salvation from him , which is the act of hope , but commanded by faith ; and likewise to love him , and by love to obey him , which are the acts of charity , but commanded by faith , as here it is said : faith working by love . § . V. Now those graces , by which faith worketh , as namely charity , have not the respect of the formall cause unto faith , but rather of the instrumentall : Neither doth faith worke by them as its forme , but as its instruments ; as the soule by the body and the members thereof . But that charity is not indeed the forme of faith , whereby it is acted and formed , it may appeare evidently by these reasons . First , because those , which hold it to be the forme of faith , deny it to bee the inward and intrinsecall forme , whereby faith is that which it is , which onely is the formall cause , and as it were the soule of faith ; but extrinsecall , whereby , as they imagine , the acts of faith are informed and so they make it by a strange kinde of Logicke , the forme of all vertues , as well as of faith . Secondly , because one habit disparated from another ( as the three Theologicall vertues , faith , hope , and charity , being also , as themselves say , seated in diverse subjects , as the seat of faith is the mind , of love the heart ) cannot possibly be the forme of the other . Thirdly ; that habit , which proceedeth from another , as the fruit and effect thereof , cannot bee the forme of that other . But charity , which is the fulfilling of the Law , proceedeth from faith unfained , 1 Tim. 1. 5. For therefore doe wee love God , and our neighbour for his sake , because by faith wee are pe●…swaded of his love towards us : and therefore doe wee love him , because hee loved us first , 1 Ioh. 4. 19 Fourthly , if charity be the forme of faith , then faith is the matter of charity ; for the mater is that , which is formed , and as it were animated by the forme : but the consequent is absurd ; therefore the antecedent . And againe , howsoever faith worketh those acts , which I called mediate or imperatos , by meanes of other graces , which acts doe tend to sanctification , ( for which cause , faith doth not sanctifie alone ) : yet the actus eliciti , or immediate acts of faith which are to believe in Christ , and by beleeving , to receive , and by receiving him , who is our righteousnesse , to justifie ; faith worketh neiby charity , nor by any other grace ; and therefore it justifieth alone . § . VI. Yea , but without charity , faith is informis , & with it , it is formata . Answ. This distinction of faith , that it is either formata , or informis in a right sence may bee admitted ; as namely , if by forme bee understood , the integrity , or inward efficacie ; and if that be called formata , which is sound , unfained , lively and effectuall ; and that informis , which i●… uneffectuall , dead and counterfeit . For that distinction is intimated by the Apostle , when he speaketh , either of faith unfained , or contrariwise of a dead faith , for in the former , it is implyed that there is also a fained and a counterfeit faith : and in the latter , that there is also a lively faith . And so wee admit this distinction that faith is either Formata , which is lively and unfained . Informis , which is dead and counterfeit . But in the popish sence it is to be rejected , and that in three respects . First , because they propound this distinction , as agreeing to a true justifying faith , as if a true faith might be without forme : when as that , which is without forme is dead and counterfeit , and no more to bee called a true justifying faith , than the carcase , or counterfeit of a man is to be called a man. For howsoever such a faith may perhaps be true in respect of the object , because it is of the truth : yet it is not true in respect of the integrity , efficacy , and soundnesse thereof , and that which is not truely faith , is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or indeed . Hee that saith , either that he beleeveth that there is a God , i and in deeds doth deny him : and that he is just , and feareth not to offend him ; or good , and doth not love him ; or omnipr●…sent and omniscient , and feareth not to play the hypocrite before him &c. such a one doth not indeed and in truth beleeve that , which he pro●…esseth himselfe to beleeve . He that saith , he knoweth Christ , that is , beleeveth in him , and hath not a desire and care to keep k his Commandements , hee is a lyar , and the truth is not in him . That faith which is dead and counterfeit cannot justifie or save a man , as Saint Iames l sheweth . For howsoever faith alone doth justifie ; yet that faith which is alone doth not justifie ; neither alone nor at al , becauseit is not a true and lively , but a dead and counterfeit faith . Neithercan that be a true justifying faith which is common to the wicked , both men and Angels . Neither may wee omit Bellarmines confession in this place . Here , saith hee , the Apostle to prevent occasion of errour , explaineth what manner of faith , that is , that justifieth , non quaecunque fides , sed quae per dilectionem operatur , not every faith , but that which worketh by love . § . VII . Secondly , this distinction is to bee rejected being understood in the popish sense , wherein it is implyed , that charity is the forme , and as it were the soule of faith : which opinion I have already confuted . Neither can they ground it upon Iames 2. 26. As the body without the Spirit is dead , so faith without workes is dead . For if the habit of charity cannot bee the forme of faith , as I have shewed , then much lesse can good workes , which are the outward fruits both of faith and of charity , bee the soule of faith it selfe . Of the profession indeed of faith a godly life is , as it were , the soule , and without which it is dead : but of faith it selfe it is not anima the soule , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breath , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to breath , doth properly fignifie , in which sense it is often used , being called the Spirit of the mouth , the spirit of the nostrils . And in this sense it may be said , that as the body without breathing is judged to bee dead ; so faith without workes , which are as it were the breathing of a lively faith , is also judged to be dead ; not because it ever had lived , but because it wanteth life . § . VIII . Thirdly , this distinction is to bee rejected , because , as Bellarmine saith , it is to be understood of one and the same faith , which being informis may become formata ; and being formata , may become informis againe , remayning still the same : But fides informis is not of the same kinde with that , which is formata , or justifying faith : as things which be without life , are not of the same kinde with those that are living : or as counterfeits are not of the same kinde with those things which they doe resemble . Besides , justifying faith is divine , the informis is humane : that , infusa , infused and supernaturall ; this , acquisita , required by the strength of nature in the use of meanes : that , a grace of regeneration proper to the Elect ; this , a gift of illumination onely common to the reprobate : that , is vera being truely that whereof it beareth the name ; this , simulata , not being that truly which it is called , but aequivocè : that doth so beleeve in Christ , that it doth imbrace him , and willeth and desireth , at the least , to apply him to the beleever : this , so beleeveth Christ , that either it is joyned with horrour , as in the Devils and desperate sinners , or is severed from any will or desire of application : this , is without fruit and root , and therefore is temporary ; that hath both root and fruit , and never faileth . And howsoever that which is informis may by Gods grace bee changed into formatam ; yet that which is formata can never be informis . No more than hee , who is once borne of God , can be unborne againe . The rest of his arguments serve to prove , that faith is not the whole formall cause of justification , that is , as wee speake according to the Scriptures , of sanctification , which we deny not : for wee doe acknowledge a concurrence of many graces with faith unto sanctification . As for justification , we deny faith , either in whole or in part to bee the formall cause thereof . Neither doth any other of his arguments prove , that either charity , or any other grace doth with faith concurre unto justification . CAP. XII . That justification doth n●…t c●…nsist in ren●…vation . § . I. HIs second ranke of arguments proving indirectly justification by righteousnesse inherent is propounded in his sixt Chapter , the title whereof is this , That o●…r justification doth not consist in the remission of sinnes alone . Neither doe we say , it doth . The exclusive particle used by some of our Divines doth exclude infusion , not imputation of righteousnesse , as a Bellarmine confesseth . For wee doe hold ( though all perhaps have not so plainely expressed their meaning and some few have delivered their private opinions ) that remission of sinne is but a part of justification : and that by imputation of Christs righteousnesse we are both absolved from our sinnes , and also accepted as righteous in Christ and as heires of eternall life . But Bellarmine , howsoever he would seeme to acknowledge the concurrence of remission of sinne unto justification , yet indeed excludeth it . For by remission of sinne concurring to justification , hee doth not understand the not imputing or forgiving of sinne , but the extinction and abolition thereof , wrought by the infusion of habituall righteousnesse , which expelleth its contrary , as heat doth cold , and light darkenesse . And howsoever there bee duo termini two termes in this motion or mutation , as he conceiveth of justification , as being a passage b or change from sinne to righteousnesse : yet there be not two causes , nor yet two distinct actions , but the onely cause is justice infused ; and the action is but one and the same , the infusion of righteousnesse expelling sinne . Even as in creation , which is transit●…s à non esse ad esse : in illumination , which is transit●…s à tenebris ad l●…cem ; in calefaction , which is a passage from cold to heat . But if this be all that is required in the Popish justification , as undoubtedly it is , the whole and onely forme thereof being infused of righteousnesse , or as they love rather to speake , righteousnesse infused , their justification also not differing from that which the Scriptures call sanctification , saving that they dreame of a totall mortification or deletion of sinne , and of a perfect renovation : then what is become of the absolving of ●…●…tom the guilt of sinne , by which wee are freed from hell ; and the acceptation of us as righteous in Christ , by we are intitled to the kingdome of heaven ? Both which are wrought by imputation of Christs righteousnesse , in which true justification doth consist . For infused righteousnesse , though it were perfect , could not discharge us from our former debts ; and being unperfect , as their owne consciences cannot but tell them , it cannot entitle them to the kingdome of heaven . Wherefore if they will be saved , they must of necessity flee to the righteousnesse or satisfaction of Christ , who hath fully satisfied the Law , both in respect of the penalty , by his sufferings , and also in regard of the commandement , by his obedience : which obedience and sufferings , being transient and gone so long since , can no otherwise bee communicated unto them , but by imputation . Now , if they can be content to acknowledge the imputation of Christs satisfaction ( which sometimes c they doe , and must doe if they will bee saved ; for there is no other meanes , either to escape hell , or to come to heaven ) then let them , according to the Scriptures , acknowledge this imputation of Christs satisfaction , by which they are to bee acquitted and freed from the guilt of sinne and damnation , and also accepted as righteous in Christ , and heires of eternall life , to be their justification . As for the mortification of sinne , and the renovation of us according to the image of God in true holinesse and righteousnesse , both which are but in part , and by degrees wrought in us by the Spirit of regeneration , let them bee acknowledged to bee the two parts of our sanctification . § . II. But Bellarmine will needs have our renovation to be the righteousnesse of justification . And this he indevoureth to prove by Testimonies of Scripture , by the authority of Saint Augustine , and by reason . The texts of Scripture , which he citeth , are six . The first , Rom. 4. 25. who was delivered up for our sin●…es , and rose for our justification . From whence Bellarmine argueth thus : to what the Apostle giveth the name of justification , in that justification consisteth , rather than in that , unto which hee doth not give the name : But to renovation in this place the Apostle doth give the name of justification , and not to remission of sinne : Therefore justification consisteth rather in renovation , than in remission of sinne . Before I answere , I thinke good to advertise the reader againe , that Bellarmine here by remission of sinne doth not understand the not imputing of sinne , or as we in plaine English call it , forgivenesse of sinne : but the utter deletion , the extinction , the totall mortification of sinne . And that hee doth foure times at the least signifie in this one passage . Now I answer , by denying his assumption ; because the Apostle in this place doth give the name of justification , neither to remission , nor yet to renovation , which is not mentioned so much as once in all the Chapter . Indeed in some other places the Apostle and his Disciple Saint Luke doe give the name to remission of sinnes , that is , to the not imputing of sinne , or to the absolving and acquitting from sinne , Rom. 4. 6 , 7 , 8. 〈◊〉 . 13. 38 , 39. but never to renovation . § . III. His assumption Bellarmine proveth , because it cannot be doubt●…d , but that the Apostles meaning was , that Christ his death was a samplar or patterne of the death of sin , that is ( saith he ) of remission or deletion of sins : and that his resurrection was a samplar * or patterne of our renovation , and inward regeneration , by which we walke in newnesse of life . And is this the meaning of the Apostle ? Then be like wee are justified by imitation , and not by imputation of Christs death ; and by imitation of his resurrection , and then also by the same reason we are made sinners by imitation and not imputation of Adams transgression . But indeed in this place the Apostle doth not propound , by way of exhortation , the death and resurrection of Christ as an example to bee followed in dying to sinne , and rising to righteousnesse represented in Baptisme , as hee doth in the sixth to the Romans , where he exhorteth to sanctification as an inseparable consequent and companion of justification : but by way of Doctrine hee speaketh of the death and resurrection of Christ , as the cause of our justification , of which he had spoken in the whole Chapter , and even in the verses next going before : that righteousnesse shall bee imputed to us , as well as to Abraham , if wee beleeve in him that raised up Iesus our Lord from the dead , who was given by his father and by himselfe to us and for us , that by the obedience of his life untill death , but especially at his death he might satisfie for our sinnes : and was raised from the dead , that we might be justified and saved by his life which he liveth after his death : Christ by his death and obedience did satisfie for our sinnes paying a full ransome for them , and so did justifie us meritoriously : and in that sense we are said to bee justified by his bloud d and by his obedience , both as the matter and merit of our justification . But neither his death nor obedience had beene effectuall to our justification , if he had not risen from the dead . As the Apostle sheweth 1 Cor. 15 ▪ 17. If Christ bee not raised , your faith is vaine , yee are yet in your sinnes . For if Christ had not risen againe , it had beene an evid●…nce , that he was not the Sonne of God : and then could not his obedience or sufferings have beene meritorious for us . But by his resurrection hee was e mightily declared to be the Sonne of God , in regard whereof it was said , f Thou art my Sonne this day have I begotten thee : and being God , his obedience and sufferings , are of infinite and all sufficient merit and value , vertue and efficacie for the justification and salvation of all that beleeve in him . And againe what benefits Christ merited for us by his obedience even untill death , the same being risen he applyeth and giveth to those that beleeve . God having raised him and exalted him g with his right hand , to be a Prince and a Saviour , to give repentance to Israel and remission of sinnes . Christ therefore was given unto death , that hee might by his sufferings satisfie for our sinnes the penalty thereunto belonging : and he did rise againe , that by application of his merits we might bee justified . Righteousnesse therefore shall be imputed to those that beleeve in the resurrection of Christ , or rather in Christ raised againe : who as he gave himselfe to bee a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of ransome for our sinnes ; so he did arise againe , that by effectuall application of his merits we might bee justified . So that whom by his death and obedience he redeemed meritoriously , then he doth effectually justifie and save by his life h and the severall actions thereof , viz. his resurrection , ascension , sitting at the right hand of his Father as our King and Priest , his comming againe to judgement : who therefore shall lay i any thing to the charge of Gods children ? it is God that justifieth : who is hee that condemneth ? It is Christ that dyed , yea rather that is risen againe , who is even at the right hand of God , who also maketh intorcession for us ? § . IV. In the words following Bellarmine answeareth a secret objection : if remission of sinnes be ascribed to Christs death : and renovation to his resurrection , then belike remission and renovation be two severall actions proceeding from divers causes , contrary to that which hath beene delivered . For prevention whereof he saith , It is to be noted , that the death of Christ , which is the price of our redemption , was not onely the cause of the remission of sinne , but also of internall renovation . And the like , as he saith afterwards , may bee said of the re●…urrection . For according to the doctrine of the Catholike Church , these two cannot bee severed : f●…rasmuch as one and the same grace ( viz. charity , ) being through the merit of Christ infused and inherent in us , doth both blot out or extinguish our sinnes , and also adorneth the soule with righteousnesse , wherefore though the Apostle might have ascribed both remission and renovation , either to Christs death , or to his resurrection : yet he chose rather distinctly to attribute remission to his death , and renovation to his resurrection , propter similitudinem , because of the likenesse which the extinction of sinne hath with the death of the body : and spirituall renovation with the resurrection of the body : whereunto I answer briefly ; first , that though the death and resurrection of Christ , in respect of their efficacie , though remission and renovation alwayes goission and renovation , then in justification there are two actions proceeding from two causes : secondly , that these foure distinct benefits , remission of sinne , and acceptation of us as righteous in Christ , ( which are the parts of justification , wrought both of them by imputation of Christs righteousnesse , which is the one and onely forme of justification : ) likewise the dying unto sinne or mortification , and the rising of the Sonle from the grave of sinne , which is our first resurrection , or vivification , which are the two parts of sanctification , those foure actions I say proceed from two causes , and that in twofold respects . For remission of sinne is procured by the merit of Christs death ; and dying unto sinne is ascribed to the vertue of his death : the imputation of Christs merits , whereby wee are both absolved from sinne and accepted as righteous , is ascribed to his resurrection , whereby his merits are applyed unto us for our justification ; and the grace of rising from the grave of sinne , to the vertue k of his resurrection : for by the same power , whereby Christ did rise againe , are wee raised from sinne to newnesse of life . § . V. His second allegation is Rom. 5. 21. That as sinne reigned unto death , so grace may reign by justice to life everlasting through Iesus Christ our Lord : where by justice opposed to sin , he saith , is meant inward renovation . Ans. 1. We deny not , but that in all the faithful there is a two fold righteousnesse : the one , imputed , which is the righteousnesse of justification : the other , infused and inherent , which is the righteousnesse of sanctification , which he calleth renovation . If therfore the Apostle did speake here of righteousnesse inherent , yet this place would make nothing against us . For we confesse , that as sin reigneth in the children of disobedience by producing the workes of iniquity : so the grace of God , or the Spirit of grace doth reigne in the faithful by bringing forth the fruits of righteousnes . But this is not the righteousnesse of justification , but that wherein our sanctification doth consist . But indeed the Apostle here doth not speake , either only , or chiefly , if at all , of inherent righteousnesse . Neither doth hee in this place make an opposition or antithesis betweene sinne and righteonsnesse , to which supposition Bellarmines argument is grounded ; but betweene the kingdome of sinne reigning unto death ; and the kingdome of grace reigning by righteousnesse unto everlasting life through Iesns Christ our Lord. Now the righteousnesse , wherein the kingdome of grace especially consisteth , is the righteousnesse of justification by faith , whereupon followeth peace of conscience , and joy in the holy Ghost , Rom. 14. 17. compared with Rom. 5. 1. 2. which being not our righteousnesse ( as all inherent justice is ) but the righteousnesse of God , is chiefly , l yea in the cause of justification is onely to bee sought after , Phil. 3. 8 , 9. Rom. 10. 3. Secondly , as in all the chapter from the twelfth verse to the end , the opposition which is made is of Adams sinne to Christs obedience : so in this place , as the sinne of Adam was the cause of death , so Christs obedience , of life : the opposition is not of inherent righteousnesse to inherent sinne , but of Christs righteousnesse to Adams sinne . § . VI. His third allegation is out of Rom. 6. 13. Doe not ye exhibit your members as instruments of iniquity unto sinne ; but exhibit your selves to God , as of dead men alive , and your members instruments of justice to God ; where , by righteousnesse , saith hee , is understood , something that is inherent , &c. and that hee goeth about to prove , which no man doubteth of , when indeed hee should prove , not , that there is a righteousnesse inherent in the faithfull , for that wee freely confesse ; but that the righteousnesse , which is inherent , is that , by which wee are justified . But it is evident , that the Apostle speaketh not heere of the righteousnesse of justification , but of the righteousnesse of sanctification , whereunto in this Chapter hee doth exhort as to a necessary and unseparable consequent of justification . Neither doth the Apostle heere , or elsewhere , ( as before I observed in setting downe the differences betweene justification and sanctification ) exhort us to the righteousnesse of justification or the parts thereof , which bee not our duties , but Gods gracious favours : for that were to exhort us to remission of sinne , and acceptation to life . But to the righteousnesse of sanctification , and the parts mortification and renovation , and to the particular duties thereof , hee doth , both here and in many other places exhort , as namely in his sixth testimony cited o●…t of Eph. 4. 23 , 24. from which hee would prove ( which no man doth deny ) that our renova●…ion , according to the image of God , standeth in righteousnesse and holinesse inherent . § . VII . His fourth allegation had need to be a good one : for this is the third time that hee hath cited , and recited , and as it were recocted it , out of Rom. 8. 10. The Spirit liveth , because of justification , or as it is in the Greeke , the Spirit is life because of justice . For justification or justice which maketh us to live , and thereby to worke , cannot be onely remission of sin , but something inward inherent . Answ. In this place , vers . 10. 11. as I shewed before , the Apostle setteth down a double priviledge of those in whom Christ dwelleth by his Spirit , freeing them from the Law of death . The one , in respect of the soule , vers . 10. that howsoever the body bee dead , that is , ( as Bellarmine himselfe expoundeth ) mortall , or appointed to death by reason of sin , which the first Adam brought in , and by it death , his sinne being imputed to all : yet the soule , ( for so the word Spirit is taken when it is opposed to the body ) is life , that is , as the Antithesis requireth , designed unto life , by reason of that righteousnes of the second Adam , by imputation whereof all the faithfull are entituled unto everlasting life , For as in the former part of the Antithesis is not meant the spirituall death of men dead in sinne , ( for that is the death of the soule and not of the body , and the Apostle speaketh of those in whom Christ dwelleth ) but the corporall death , unto which they also , in whom Christ dwelleth , are subject : so in the latter is meant , not the life of grace or of righteousnesse , but the life of glory . The other priviledge respecteth the body , vers . 11. that after it hath beene dead and turned into dust , the Spirit of him that raised up Christ from death , dwelling in us shall raise unto life eternall our mortall bodies . § . VIII . His fifth testimony , Gal. 3. 21. where , when the Apostle saith If there had been a Law given which could give life , or justifie ( as the Rhemists translate the word vivificare ) then in very deed , justice should be of Law : hee doth plainely ( saith he ) demonstrate , that justice from whence justification is named , is something , which giveth life to the soule , and hee doth place the same in motion and action . Answ. If from this proposition propounded by the Apostle , Bellarmine could have assumed the antecedent that so hee might conclude the consequent : then might hee strongly have concluded against us , that wee are justified by inherent righteousnesse . But seeing the Apostle doth tollere anteceden●… , that is , intendeth to contradict that antecedent ; what reason hath Bellarmine to argue as hee doth ? It is very true , that if the Law could have given us life , that is , as Chrysostome and O●…umenius expound , could have saved us , according to that legall promise , Hocfac & vives , doe this and thou shalt live , or as the Rhemists translate , could have justified us : then undoubtedly wee might have beene justified by inherent righteousnesse . But forasmuch as it was impossible for the Law to justifie and save us , because it neither was , no●… is possible for us , by reason of the flesh , to performe the condition : and forasmuch as God therefore sent his Sonne m to performe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the Law requireth unto justification that wee , who could not bee justified , nor saved by any inherent righteousnesse of our owne prescribed in the Law , and therefore not by a justice consisting in our actions or motions , might bee justified and saved by the righteousnesse of Christ imputed unto us : what can Bellarmine gather from hence with any shew or colour of reason , to prove justification by such a righteousnesse , as is inherent , and consisteth in motion and action ? § . IX . The sixth I have already answered with the third . As for his testimonies collected out of Augustine , a briefe an●…were may serve : that hee , not considering the force of the Hebrew and Greeke words , which never in all the Scriptures are used in the signification of making righteous by inherent or infused righteousnesse : but resting , as it seemeth , upon the notation and composition of the Latine word justificare as not differing in respect thereof from the Verbe sanctificare ; doth sometimes more largely extend the signification of the word justification , than the Scriptures use it , as including the benefit of sanctification . But it is a most certaine truth , that the word justificare being used in the Scriptures translated into Latine as the translation of the Hebrew Hitsdiq and of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood to signifie no other thing ( if it bee a true translation ) than what is meant by the Hebrew and the Greeke ; which , as I have shewed before , doe never in all the Scriptures signifie to make just by infusion of righteousnesse . And therefore it cannot be denied , but that it is , and was an oversight in them , who using the word as mentioned in the Scriptures , and from thence borrowing it , extend it to another signification , than that of the originall , wherof it is a translation . I say againe , as I have said before , that the fotce of the Latine word , in this controversie , is no further to be respected , than as it is a translation of the Hebrew and the Greek ; and as it is a true translation , it must bee understood no otherwise , than according to the meaning of the originall : if it be understood otherwise , then is it not a true translation , neither is the sence of the word divine , but humane . Howbeit ; Augustine differeth from Bellarmine , as touching the use of this word , in two things , first , that hee doth not alwaies so use the word ; as for example , when hee teacheth , as hee , and the rest of the Fathers often doe ) that wee are justified by faith alone , as hereafter n shall bee shewed , they could not meane , that wee are sanctified by faith alone . Secondly , remission of sinne , which is the not imputing or forgiving of sinne , is by Augustine included in the signification of the word , which by Bellarmine is excluded ; who , in stead of remission , hath substituted the extinction and abolition of sinne . So that although he retaine the name , which hee confoundeth with sanctification : yet the thing thereby signified , which is the maine benefit , which wee receive from Christ , by which wee are both delivered from hell , and entitled to heaven , hee hath taken away , as I have heretofore declared . If this answere doe not content the Papists , let them understand ; that when the use of any word in the Fathers borrowed from the Scriptures , differeth from the perpetuall use thereof in the Scriptures : wee are bound to follow the infall●…ble authority of Gods Word , rather than the testimony of any man , or men whatsoever . And for this wee have Augustines o owne warrant , who challengeth liberty to reject in other mens writings , though never so learned andholy , what is not agreeable to the Scriptures . Talis ego sum saith he , in scriptis aliorum , tales volo esse intellector●…s meorum . § . X. I come to his reasons , which are three . The first , in every motion , or mutation there are two termini , a quo , and ad quem , the name being taken from the latter , as in illumination there is a change from darknesse to light ; in calesaction from cold to heate . Iustistcation is a mutation or change , Therefore in justification there are two termini , a quo , sc. peccatum ; ad quem , justitia , from which it hath his denomination , and therefore besides remisston of sinne , there must accrew righteousnesse . I answer , that mutations are either reall or relative . If hee speake of reall mutations , I deny the assumption , for I have proved before , that justification is no such mutation . If hee speake of relative mutations , I grant the syllogisme , for even in such there are two termini , as in liberation , terminus a quo , is bondage , ad quem is freedome , in marrying , the change is from being a Batchelor to bee a Husband , from being a Maid to bee a Wife ; so in Reconciliation , Redemption , Adoption ; and so also in justification there is a change from guilt of sinne to righteousnesse imputed : from being guilty of sinne and damnation , to bee accepted as righteous unto life : from being the bondslave of sinne and Satan , and obnoxious to hell and condemnation ; to bee not onely made a free-man but also a Citizen of Heaven . In all these are great changes , yet not reall or positive , whereby any inherent forme , either going before , is abolished , or new acquired ; but onely relative . § . XI . His second reason may thus bee framed : If justification bee given to us of God , not onely that wee may escape the paines of hell , but also , that wee may obtaine the rewards of the heavenly life : then justification doth not consist onely in the remission of sinnes , which onely freeth from punishment ; but giveth not glory : but the former is true : therefore the latter . Ans. All this wee freely confesse : but first , the thing principally intended , that to justification besides remission of sinnes renovation concurreth , hee doth not goe about to prove . Onely hee proveth that justification doth not consist in remission onely , in which wee agree with him , though not in the other thing which is to bee added ; for wee adde making righteous by imputation ; hee , by infusion or renovation . Secondly , the proofes of his assumption wee doe not approve . The first , Rom. 6. 22. yee have your fruit unto sanctification , but the end everlasting life . The whole verse is this : But now being made free from sinne and become servants to God , ( that is , being redeemed or justified ) ye have your fruit unto holinesse ( that is , the fruit of your justification is your sanctification ) and the end of both is glorification , or everlasting life . For this text doth neither prove , that justification is not remission of sinne onely ; not that it is to bee confounded with sanctification , which is here made the fruit of it ; nor that it conferreth everlasting life . For if the holy Ghost , speaking of justification , had mentioned onely remission of sinne without mentioning any other thing concurring thereunto ( as sometimes hee doth Act. 13. 38 , 39. 26. 18. Rom. 4. 7 , 8. ) his meaning might be , that being freed from sinne and mancipated p to God , that is , redeemed , ( for manu capti and servati are mancipia and servi , and to bee redeemed is to have remission of sinnes , Eph. 1. 7. Col. 1. 14. ) yee have the fruit of your redemption unto sanctification , according to that , Luk. 1. 73 , 74 , 75. and the end both of your redemption and sanctification , everlasting life , his second proofe is Rom , 8. 30 , whom hee hath justified hee hath glorified , for so might I say , to whom hee hath given remission of sinnes , to them hee giveth the inheritance , Act. 26. 18. them he maketh blessed , Psal. 32. 1. them hee justifieth , Rom. 4. 6 , 7. Act. 13. 38 , 39. and them hee glorifieth . And whereas hee saith , that in that order of causes set downe in q that place , every latter is the effect of the former , as glorification of justification , justification of vocation , vocation of predestination : that may bee a reason , why in that serie causarum , sanctification is left out : because it is not the cause , but the way to glorification , Eph. 2. 10. and the cognizance and character of them that shal be glorified . Act. 20. 32. 26. 18. his third proofe out of 2 Tim. 4. 8. there is a Crown of righteousnesse laid up for me , is nothing to the purpose . For as Augustine r saith donando delicta fecit se Coronae debitorem , by pardoning offences hee oweth the Crowne , and Bernard , s there is a Crowne of righteousnesse , which Paul expecteth , sed justitiae Dei , non suae , but of Gods righteousnesse , not of his , for it is just he should render what hee oweth and hee oweth what hee hath promised . § . XII . But the assumption , though not proved by him , is approved and granted by us , as agreeing with that justification , which wee teach : and disagreeing from that , which is taught by the Papists . For wee teach that in justification , by imputation of Christs righteousnesse , wee are both freed from the guilt of sinne and damnation , and also are in Christ accepted as righteous , and as heires of eternall life . And further wee teach , that howsoever the parts of justification , viz. remission of sinne and acceptation unto life , in the faithfull ; and the causes thereof in Christ , that is to say , his bloud and his obedience , doe alwayes concu●…re , for whosoever hath remission of sinnes is also accepted unto life , and contrariwise , and our Saviour in his obeying suffered , and in his sufferings obeyed : yet the causes in Christ , and effects unto the faithfull are to bee distinguished . For by imputation of his sufferings properly wee are freed from punishment ; and by imputation of his obedience properly wee are entituled to the kingdome of heaven , as I have shewed heretofore . But in the popish justification there is neither remission of sinnes properly to free them from hell : nor donation of such ju●…tice , as may entitle them to heaven . For neither the abolition or extinction of sinne present by infusion of righteousnesse , though it were compleate ( as it is not ) can satisfie for their former sinnes , nor can their righteousnesse , being unperfect , give them right to heaven . But it is the onely satisfaction of Christ by his righteousnesse and obedience , both Passive and Active , which being communicated unto beleevers by imputation , doth both free them from hell , and giveth them a Title and Right to the Heavenly Kingdome . His proofe taken from the courts of men , I admit as good against them , who holding , that wee are justified onely by the Passive righteousnesse of Christ , doe make justification to bee nothing else but remission of sinnes . For they whom being guilty in themselves ( as we all a●…e before God ) a judge doth justifie , are freed indeed from punishment , but they doe not thereby obtaine new rewards . Howbeit there is a great dissimilitude betweene Gods justification of men , and that of humane Iudges . For a judge by his absolution , though he doth free the guilty , and indeed faulty parson from punishment , and from the guilt binding him over to punishment , and thereby perhaps bewrayeth his owne unjustice : yet he doth not free him from the fault , nor doth he make him righteous , and much lesse doth hee indow him with new priviledges . But when God doth justifie a beleeving sinner , hee doth not onely free him from hell , and from the guilt binding him over to condemnation , by imputation of Christ sufferings : but also by imputation of Christ obedience he maketh him righteous and an heire of eternall life . And in thus justifying a beleeving sinner , he is just , u because Christ by his sufferings hath fully satisfied for his sinnes , and by his obedience hath merited for him eternall life . § . XIII . His third reason : justification , of enemies maketh us Gods friends , children , beloved Citizens of Heaven , the Domesticks of God , heires of his kingdome , as the Scriptures every where speake : therefore it doth not stand onely in remission of sinnes , Thus farre we agree with him . But as it is a good argument against those who hold justification to bee nothing else but remission of sinne : so it maketh not for him , who holdeth justification by infusion of righteousnesse , but against him . For whereas the Scriptures testifie , that God , when he justifieth men , hee doth of enemies make them his beloved friends , and his children , &c. It is to be confessed , that here is a very great change : but is it reall , or relative ? by infusion , or by imputation ? Surely , when God reconcileth men unto himselfe and of enemies maketh them his favourites ; when he adopteth men , and of the children of the devill , maketh them his owne children ; when justifying men hee doth of foes make them his beloved friends , of bondslaves not onely freemen , but also Citizens of heaven ; of alients , his Domesticks ; of men obnoxious to damnation , heires of his Kingdome , hee doth not these things by infusion of any reall or positive qualities into them : but these are externall favours , which God vouchsafeth unto them , when forgiving their sinnes and imputing unto them the righteousnesse of his Sonne , hee doth in him accept them for such , yea , and in respect of his relation unto them , maketh them such , as before they were not . And when he hath made men such by imputation , he also maketh them such by infusion of such qualities and dispositions , as are answerable to that which they are called , as I shewed in the beginning : whom God receiveth into his grace and favour , them hee endueth with grace ; whom hee redeemeth from the servitude of sinne and Satan , hee maketh them his faithfull servants ; they , who are the sonnes of God by adoption , are also his sonnes by regeneration , and finally , those whom God doth justifie , them also he doth sanctifie . § . XIV . And this is all which Bellarmine hath brought for the proofes of justification by inherent and infused righteousnesse , either from the Scriptures or from naturall reason . Afterwards indeed in his eighth Chapter hee produceth the testimonies of Augustine and some others , which he calleh the tradition of the ancient Fathers , as if they did agree with the doctrine of the present Church of Rome ; which they doe not . For first , though some of the Latine Fathers , led by the notation of the Latine word , which was not to be respected , it being bnt the translation of the Hebrew and Greeke ; did under the name of justification include the benefit of sanctification , whereof there is no example in the Scriptures ; yet they did not exclude that , which the Scriptures call justification , as ●…the Papists doe . For they acknowledged , that justification containeth remission of sinnes , and that it standeth chiefly in remission of sinnes ; that being our happinesse , and therefore implying , besides the not imputing of sinne , acceptation unto life . The Papists also talke of remission , but their remission is not that , which the Scriptures and Fathers speake of , for the Scriptures and Fathers and all ancient Writers whatsoever by remission understand veniam , pardon , condonation , forgiving , not imputing of sinne , absolving from it ; which is a distinct action of God from infusion of righteousnesse ; that , being a worke of God without us working no reall or positive change within us : and herein wee have the consent of all antiquity . The Papists by remission of sinne understand the expulsion or extinction , the utter deletion or abolition of sinne , which is not a distinct action ( as they teach ) from infusion of righteousnesse , but one and the same action , which is the infusion of righteousnesse expelling sinne ; And is an action of God not without us as the other , but within us working in us a reall and possitive change . And therefore remission of sinne in the Popish sense belongeth not to justification , but to perfect sanctification , as being a totall mortification of sinne , which none attaine unto in this life : but of this point I have already treated in the second * question of the first controversie . Secondly , the fathers oftentimes use the word justification in the same sense that wee doe according to the Scriptures , as implying the forgivenesse of sinnes , and acceptation unto life by the satisfaction and merits of Christ communicated unto us ▪ As namely when they teach , as very oft they doe , that we are justified by faith alone : which they could not have taught , if by justifying they had meant sanctifying : for we are not sanctified by faith alone as all confesse . Thirdly , the Fathers did not looke to bee justified before God by any righteousnesse inherent in themselves or performed by them , but renounced it as being unperfect and stained with the flesh . And therefore where they speake of justification by inherent righteousnesse , they meant sanctification : and not justification before God , whereof our question is . For they professe that by inherent righteousnesse no man living can be justified in Gods sight , as I have shewed in this third x controversie , and in the x fifth and z sixth . CAP. XIII . An appendice to this third controversie , concerning the parity of justice . § . I. VPon this controversie concerning the matter of justification dependeth another ; which is scarce worth the mentioning , but onely to shew the blinded malice of the Papists in propounding it , and to vindicate our selves from their calumniations . Bellarmine therefore de justif . l. 3. c. 16. propoundeth the question de paritate justitia , of the parity or equality of justice ; whether all just men be in justice equall among themselves . For faine would hee have the world to thinke , that we are like to Iovinian , or the Stoiks , calumniating us against the light of his owne conscience . For he cannot be ignorant , but that wee doe acknowledge degrees of righteousnesse inherent and of the graces of sanctification , not onely in divers men according to the measure of grace bestowed upon them , some being incipients , some proficients , and some growne men : but also in the same men , every man being bound to labour , that they may grow in grace , and proceed from Faith to Faith , untill hee come to a perfect man in Christ. § . II. Indeed if the question bee concerning righteousnesse imputed , we doe teach , that in respect thereof all the faithfull are equally just . Because , as they are justified , they stand just before God in the most perfect righteousnesse of Christ ; by which the weake Christian is justified as well as the strong . And in this regard , the faith of Gods children though unequall in degrees , in some weaker , in some stronger , in some more , and in some lesse , is said by the Apostle a Peter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a like pretious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the righteousnesse of God and our Saviour Iesus Christ , that is , in that righteousnesse of God , by which we are justified . And as the merit of Christ is equally imputed to all that beleeve ; so the reward in respect of the substance , which is eternall life , shall be equally given to all that beleeve : yet I doubt not , but that whom God in this life hath adomed with greater graces , he will in them crowne his greater graces with greater glory . And therefore as Saint b Ambrose faith , he giveth ●…qualem mercedem vitae , ●…on gloriae , the equall reward of life , but not of glory : and c 〈◊〉 unus denarius non est unum pr●…mium , sed una vita , & una de g●…enna liber●…tio : and d Gregory there be many mansions with the father , and yet unequall labourers receive the same peny , because unto all there shall bee one equall blesseduesse of joyfulnesse , though the sublimity of life be not one and the same to all . § . III. But Bellarmine , though he confesseth , that we doe not hold , that either vertues , or sinnes are equall , and that we doe not deny , but that both the same men may and ought to increase , in faith , hope , and charity , and in other vertues : and that also divers men may bee more just than others in respect of such vertues as be in them ; but that wee hold , that men being not justified before God by these vertues , but onely by the righteousnesse of Christ apprehended by faith , wee are in respect of this righteousnesse , by which wee are justified , equally just . Yet all his proofes are to prove the inequality and degrees of sanctity or inherent righteousnesse ; as though we denyed the same , or held that paradox , which may in respect of habituall righteousnesse more justly be imputed to the Papists . For if incipients in Religion , yea , infants in age , be justified or made just , as they teach , with perfect righteousnesse infused , what difference shall there bee betwixt Baptized infants and the greatest Proficients among them ( who dreame of perfection ) in regard of habituall righteousnesse ? saving that the infants justice may seeme to bee more pure from actuall concupiscences . But of this question more hath beene said than enough . A TREATISE OF IVSTIFICATION . THE FIFTH BOOKE : Concerning the formall cause of justification . CAP. I. Containing five proofes , that we are justified by imputation of Christs righteousnesse . § . I. THE fourth grand errour of the Papists in the article of justification , is concerning that , which wee call the forme thereof . For they denying , and deriding the imputation of Christs righteousnesse ( without which notwithstanding no man can bee saved ) doe hold , that men are justified by infusion , and not by imputation of righteousnesse : we on the contrary doe hold , according to the Scriptures , that we are justified before God onely by imputation of Christs righteousnesse , and not by infusion . And our meaning when wee say , that God imputeth Christs righteousnesse unto us , is nothing else but this ; that hee graciously accepteth for us , and in our behalfe the righteousnesse of Christ , both active , that is , his obedience , which in the dayes of his flesh hee performed for us ; and passive , that is , his sufferings , which he sustained for us , as if we had in our owne persons both performed and suffered the same for our selves . Howbeit we confesse , that the Lord doth infuse righteousnesse into the faithfull ; yet not as he justifieth ; but as hee sanctifieth them : and consequently wee acknowledge , that in all the faithfull there is true righteousnesse inherent , but we deny that they are justified by it . How I am first to prove our assertion , and to maintaine our proofs against the exceptions and cavils of the Papists ; And then will I answer their allegations . § . II. My three first proofes shall bee taken from those things , which have already beene proved . And first , those reasons , which before a I alleaged to prove the formall cause of our justification , to bee the imputation of Christs righteousnesse . Secondly , If to justifie in the Scriptures doth never signifie to make righteous by infusion of righteousnesse : or to make a man righteous formally by inherent righteousnesse : then it is evident , that the justification , which the Scriptures teach , is not by infusion of righteousnesse . And if not by infusion , then by imputation ; for a third thing cannot be named . But the former I have b most evidently proved ; therefore the latter cannot be denyed . Thirdly , If we be justified by the righteousnesse of Christ , which is out of us in him , and not by any righteousnesse infused or inherent in us : then it is evident , that we are justified , not by infusion of righteousnesse , but by imputation . But the former I c have fully demonstrated : therefore the latter must be confessed . For wee are justified , either by inherent righteousnesse , or imputed , not by inherent , as hath beene shewed , therefore by righteousnesse imputed . § . III. My fourth proofe shall be taken from the confession of our Adversaries : who doe confesse d that Christ his satisfaction is imputed unto us ; which they understand but of the one halfe of his satisfaction , and not all that , viz. in respect onely of the everlasting punishment , and the guilt of eternall death . As for the temporall punishment , which they say remaineth after absolution from the eternall , they must satisfie otherwise . And as for satisfaction to the commandements , the performance whereof is the condition of the legall promise Doe this and live , by which performance Christ merited for us eternall life : they say , that Christs satisfaction and merit is not imputed , but wee our selves are to merit eternall life . But by the same reason , whereby they have beene forced to acknowledge the necessity of that part of Christs satisfaction made by his sufferings to be imputed to free us from hell , they shall be compelled to confesse the necessity of the imputation of the other part of his satisfaction , which is his obedience to be imputed to us , to merit heaven for us . The reason , why of necessity Christs satisfaction by his death and sufferings must be imputed to us to free us from hell , is this : because nothing can satisfie for our sinnes which infinitely offend God and deserve an infinite punishment , but that onely which is of infinite value . By the same reason , nothing can give us right and title to the kingdome of heaven , which is no lesse an infinite reward , being the eternall fruition of the infinite good ( for God as he gave his Sonne in pretium , so he hath reserved himselfe in pr●…mium ) but that onely which is of infinite worth and value ; and that is onely the merit of Christ who is e Iehovah our righteousnesse . § . IIII. My fifth proofe shall be taken out of that most pregnant place , and most worthy to be insisted upon , 2 Cor. 5. 21. Him ( viz. Christ the just ) who knew no sinne , God made sinne for us ; that wee ( who are sinners in our selves ) might be made the righteousnesse of God in him . Where these two words sinne , and righteousnesse need some explanation . But the explication of the latter , will cleare the former . There being a fit analogy betweene Christs being made sinne , and our being made righteousnesse . But it is evident , that wee are said to bee made righteousnesse , in the abstract , when wee are made righteous in the concrete . And therefore by analogy , when Christ is said to bee made sinne for us , the meaning is , that hee was made a sinner for us . Some , because it seemeth an harsh speech to call Christ a sinner ( though not so harsh , when it is said withall , that hee was without sinne ) doe rather by sinne understand a sacrifice for sinne , as the word sinne sometimes is taken , which I acknowledge to bee a godly sence ; but not so agreeable to the analogie , which is betweene the parts of this text . From this analogy I argue thus . As Christ the righteous , who was without sinne , was made sinne , that is to say , a sinner for us , or if you will , a sacrifice for sinne in our behalfe ; so wee who are sinners in our selves , are made the righteousnesse of God in him , that is , righteous in Christ by his righteousnesse : But Christ , who was and is most just , was made a sinner , or a sacrifice of sinne for us by imputation of our sinnes unto him : Therefore wee who are sinners in our selves , are made righteous before God , by imputation of Christs righteousnesse unto us : which is therefore called Gods righteousnesse , because it is the righteousnesse of him who is God. § . V. Against both the premisses , the Papists cavill diversely . Doctor Bishop writing against Master Perkins , shutteth his eyes against the truth , saying , that ther is not in this text any similitude implyed between Christs being made sin , and our being made just : & so denyeth the proposition as containing this comparison : that we are so made the righteousnesse of God in Christ , as he was made sinne for us . But this analogy is acknowledged by their Saint Anselme of Canterbury writing upon this text : whom when Master Perkins g alleaged , as expounding these words and recited his exposition ; all Bishops answere is , that Anselme shall bee answered when the place is quoted : when as Master Perkins , not only quoteth him , as expounding the place , h but also citeth his words . He is made sinne , as we are made justice , not ours , but Gods ; not in us , but in him : as hee is made sinne , not his owne , but ours ; not in himself●… but in us : which words hee borrowed from Saint Augustine , who saith●… i ipse ergo peccatum , ut n●…s justitia ; nec nostra , sed Dei , nec in nobis sed in ipso : sicut ipse peccatum , non suum , sed nostrum ; nec in se , sed in nobis , &c , Both of them plainely expressing this analogy , that Christ was sinne as wee are righteousnesse , not ours but Gods , no●… in our selves but in him : even as hee was made sinne , not his , but ours , nor in himselfe but in us : which analogy being granted , as it cannot bee denyed , doth invincibly prove , that as Christ was made sinne by imputation of our sinne ; so wee are justified not by any righteousnesse of ours , but by imputation of Gods righteousnesse , that is , of Christ who is God , and that not in us , but in him . And so Hierome also expoundeth this place : Christ h being offered for our sinnes , received the name of sinne , that wee might bee made the justice of God in him , not our owne , nor in our selves . And Sedulius , that we might be made the righteousnesse of God not ours , nor in our selves , but in him , that is , in Christ , as the members in the head : And Augustine againe , all l that are justified by Christ , are just , not in themselves , but in him . § . VI. Secondly , they cavill at our exposition of those words both in the proposition and assumption , him who knew no sinne , hee made sinne that is , a sinner for us : for first , Bellarmine , m though our sinnes , saith hee , were imputed unto Christ , and his satisfaction to us : yet neither would it follow , that he was thereby made a sinner , nor wee righteous . For our sinnes are imputed to him , not as though he had committed them , or could be held unjust : But they are onely imputed to him in respect of the due debt of satisfying , which hee willingly undertooke : for which hee deserveth not to bee called a sinner , but righteous , for hee that satisfieth for another is most just . So therefore his righteousnesse is also imputed to us quoad satisfactionem , so farre sorth as it is a satisfaction which hee performed for us . But not therefore can wee bee held just , that is cleane and without spot , if the spots and defilements of sinne bee truly inherent in us . Answ. How could our sinnes bee imputed unto Christ , and hee not bee counted a sinner ? and how could his satisfaction whereby hee fully satisfied both the Commandement by obeying , and the penalty by suffering , bee imputed unto us , and wee not reputed righteous ? For by imputation , as our sinnes were made his : so his righteousnesse was made ours . And as for and by our sinnes hee was condemned , as if hee had beene a debtour , that is , a sinner ; because as our surety hee voluntarily undertooke our debt : so by and for his satisfaction , which hee performed for us , and which the Lord accepteth in our behalfe , as if we had performed the same in our owne persons , wee are justified . And yet though our sinnes being imputed to him , he was reputed and as it were made a sinner ; and though his righteousnesse being imputed to us wee are made righteous in him : yet this hindreth not , but that hee in himselfe was just , and wee in our selves sinners . Yea , this argueth , that hee in himselfe was just , and we in our selves , sinners . § . VII . Now that Christ was made a sinner for us , that is , was condemned and crucified , as if hee had beene a sinner , the Greeke expositours with one consent doe teach . Chrysostome n him that knew no sin , saith the Apostle , him who was righteousnesse it selfe , he made sin , that is , he suffer'd him to be condemn'd as a sinner , and to dye as one accursed , and againe more plainely : for o him that was righteous saith the Apostle , he made a sinner , that those which bee sinners he might make righteous . But , saith he , the Apostle saith more : him , he made sinne , and us , hee made righteous . The like have p Decumenius , his Sonne being righteousnesse and holinesse , he made sinne , that is , hee suffered him to bee crucified as a sinner , and as a guilty person : and againe he made sinne , that is , to bee condemned q as a sinner : and elsewhere , r very plainely for now the father sent him making him sinne : for Christ was very much a sinner , as having 〈◊〉 upon him the sinnes ●…f the whole world , and ●…ade them his owne — for that Christ was a sinner , here ( saith he ) him that knew no sinne ●…e made sinne for us , that were in very deed sinne . And also Theophylact : his Sonne who knew not sinne , that is , who himselfe was righteousnesse , he made to dye for us , as if he had beene a sinner and malefactor . For s cursed , saith he , is he who hangeth on a tree : and hee was t numbred among the transgressours . Theodoret likewise , being free from sinne , he did undergoe the death of sinners , that hee might take away the sinne of men : and being called that , which we are , ( that is , a sinner ) he made us that which he was , ( that is , righteous ) To the like purpose u Augustine interpreting those words of Psalme 22. vers . 1. according to the translation of the Septuagints and the vulgar Latine , verba delictorum meorum the words of my sinnes ; of what sinnes ? saith he , of whom it is said , that he did no sinne , neither was any guile found in his mouth ? how then doth he say , of my sinnes ? but that hee prayeth for our sinnes , and our sinnes he hath made his owne sinnes , that his righteousnesse he might make our righteousnesse . * Hierome upon the same words : Verb●… delictorum meor●… : quia nostra pecc●…ta sua reputat , he saith the words of my sinne , because our sinnes hee reputeth to bee his owne : and againe on those words Psalm . 38. 7. because mine iniquity ] for ●…s he was made subject to the curse , that he might deliver us from the curse of the Law ; so he professeth himselfe a sinner , who bare our sinnes , and on these words , Cogitab●… pro pecca●… meo ] Christs sinnes are the sinnes of mankinde : Peccata Christi , humani delicta sunt generis . VIII . Thirdly , Bishop and other Papists commonly , by sinne in this place understand a sacrifice for sinne , according to the interpretation of some of the ancient , acknowledged by Oecumeni●…s , in which sense not onely the word Ascham is often used as Levi●… . 5. 6. 16. 18 , 19. 7. 1 , 2. Numb . 5. 7. but also Chattath , Exod. 30. 10. Levit. 7. 7. 37. Levit. 4. 3. 8. 14. 20. 24. 9. 7. Ezek. 44. 27. 45. 19. 23. Hos. 4. 8. they eate the sinne of my people . Answere . This exposition maketh wholly for us : For if God did make Christ a sacrifice for sinne , he imputed our sinnes unto him , or as the Prophet Esay speaketh , he laid x on him the iniquity of us all , Esai . 53. 6. Neither can it bee conceived , how he should be made a sacrifice for our sinne , unlesse our sinne were imputed unto him . In sacrifices for sinne ( all which were types of Christ his sacrifice ) the manner was , that the party who offered the sacrifice for sinne should y lay his hand upon the head of the sacrifice , the meaning of which ceremony is fully explained . Lev. 16. 21 , 22. Where Aaron is required , in the name of all the Congregation , to lay his hands upon the head of the Scape-Goat , ( which the Hebrews call Azazel , the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines Emissarium ) and confesse over him all the iniquities of the children of Israel , and all their transgressions in all their sins , putting them upon the head of the Goate — and the Goate shall beare upon him all their iniquities . So it is said of our Saviour Christ , z that when his soule shall be made an offering for sinne , the Lord would lay upon him the iniquities of us all , and that he should a beare our sinnes . And as our sinnes are imputed to him , so his sufferings are imputed to us , and accepted for us , and in our behalfe , as a full satisfaction and propitiation for our sinnes , Ephes. 5. 2. 1 Ioh. 2. 2. which is also said b of those Sacrifices which were but types and figures of his sacrifice , Levit. 1. 4. and whereas Bellarmine saith , that we cannot by Christs satisfaction imputed to us bee accounted just , that is , saith he , cleane and without spot , if the spots and defilements of sinne be truely inherent in us : I answere : If none bee justified in whom remaine any spots of sinne , then no mortall man is justified . But as Christ was reputed a sinner and was punished as a sinner , because our sinne , that is , our debt , which hee as our surety undertooke , was imputed to him , though in him was no spot of sinne : even so we are by Christs satisfaction imputed to us , reputed and rewarded as just , and that by such a justice , in which , as Chrysostome saith , there is no spot or blemish , and is therefore called Gods righteousnesse , though in us doe remaine some spots and blemishes of sinne . For here it is said , not that wee are made righteous , but righteousnesse , yea Gods righteousnesse , and that not in our selves but in him . For that is Gods righteousnesse when we are not justified by workes ( that is by righteousnesse inherent ) seeing it is necessary that no spot bee found , as c Chrysostome saith . The like have Oecumenius , and Theophylact. Hee did not say , that wee might be made righteous ( saith Oecumenius ) but righteousnesse it selfe which is more , and the righteousnesse of God. Now Gods righteousnesse is , to bee justified , not by workes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by indulgence in him and by him . § . IX . Bellarmine having rejected our exposition , which is indeed the exposition of the Fathers , as hath been shewed : he saith , it may be expounded three waies , first , that by the righteousnesse of God in this place , we understand the divine justice , which is in Christ : which wee willingly embrace , as a confession of that truth , which we professe . For by these words he must understand , either the essentiall and uncreated justice of the Deitie in Christ , or the righteousnesse of our Mediator the d man Christ ; which notwithstanding is called the righteousnesse of God , because it is the righteousnesse of that person , who is God ; which righteousnesse , saith he , we are said to be , not in our selves , but in him , because he is our head : or as Sedulius before expounded those words in him , Quasi membra in capite , as members in the head . Not that either we are formally just , saith Bellarmine , by Christs righteousnesse , or Christ formally a si●…ner by our iniquitie , but because we are his members . For there is such a communion betweene the head and the members , that the righteousnesse of the head is imputed to the members , and the sinne of the members to the he●…d , as appeareth also by the places alleaged by Bellarmine , Esay 53. 6. posuit in e●… iniquitatem omnium nost●…ûm c he laid upon him , ( that is , hee imputed unto him ) the iniquity of us all , and Psal. ●…1 . Christ himselfe saith , farre from my health are the words f delictorum meorum , of mine offences . Here therfore the Reader is to observe a double confession , which the evidence of truth hath wrung from Bellarmine . For , as in the next precedent section , hee confessed the satisfaction of Christ to bee imputed to us : so here hee acknowledgeth , that wee are the righteousnesse of God , which is in Christ , as being the members of that body whereof hee is the head , and consequently partakers of that righteousnesse which is in him : which therefore hee calleth divine or Gods righteousnesse , because the person whose righteousnesse it is , is God. § . X. His second exposition is , that by the righteousnesse of God is understood righteousnesse inherent in us , which is called Gods , because it is given us of God. But this exposition cannot stand , because the righteousnesse of Godof which the Apostle speaketh , is neither ours , but Gods ; nor in us , in Christ , as the Fathers have testified . But inherent righteousnesse , but though bestowed of God ( as all other good things which we have received from God ) is ours , and not inherent in Christ but in ourselves : for as the parts of inherent righteousnesse , or sanctification , though given of God are said to bee ours , g as our faith , our hope , our charity , so the whole righteousnesse which is inherent in us , or sanctification , is called ours , as I have shewed heretofore ●… . Neither are wee in this place called righteousnesse , in respect of righteonsnesse inherent : no more then Christ is called sinne , in respect of any inherent sinnefulnesse . Neither are wee by Gods righteousnesse said to bee righteous in our selves but in Christ. Neither doth Saint Chrisostome , whom hee citeth , understand this place of righteousnesse inherent , as though such a perfect righteousnesse inherent were given by Christ in this life , as that in the justified no spot of sinne were left , as Bellarmine dreameth : for the contrary is rather to bee gathered from the words of Chrisostome . For it is Gods righteousnesse , saith hee , when wee are justified , not of workes ( that is , not by righteousnesse inherent : ) and why so ? because in that righteousnesse by which wee are justified , there may no spot bee found : noting , as I understand him , that in our workes and in our inherent righteousnesse spots are to bee fouud : whereas that justice , in respect whereof wee are said to bee the righteousnesse of God in Christ , is without spot . § . XI . His third exposition , that by righteousnesse of God is meant inherent righteousnesse ; which is so called , because it is the image of Gods righteousnesse . For as Christ by a trope is called sinne , because hee tooke the similitude of sinnefull flesh , that hee might becometa sacrifice for sinne : so wee by a trope are called Gods righteousnesse , because our righteousnesse inherent is like the justice of God. And hereupon he inferreth , that as Christ truely and not imputatively tooke the likenesse of sinful flesh , and truely and not imputatively was made a sacrifice for sinne : so we not imputatively , but truly are made righteous in our justification by righteousnesse inherent . Answere , In this discourse nothing is sound , nothing almost worth the answering . For first , in the Scriptures there is an Antithesis i betwixt our righteousnesse and Gods righteousnesse in the question of justification : but our righteousnesse is that , which is inherent : Gods righteousnesse is that , which is out of us in Christ. Secondly , by inherent righteousnesse we are righteous in our selves ; but by the righteousnesse of God , wee are righteous , not in our selves but in Christ. Thirdly , if by a trope wee are said to be righteousnesse , as Christ by a trope was said to be sinne : undoubtedly it is to bee understood of the same trope , which is a metonymy , the abstract being put for the concrete . Neither is there the like trope of Christ being called sinne , and of us being called the righteousnesse of God in him , if by sinne in this place be meant a sacrifice for sinne . Fourthly , neither is it true , either that Christ in this place is called sinne , because he tooke upon him the similitude of sinfull flesh ; as though the Apostle compared our justification , whereby we become righteous , to Christs incarnation , wherein he tooke upon him our nature ; and not to his condemnation , wherein he tooke upon him our sinne : or that wee are called the righteousnesse of God in Christ , because we have some likenesse of his justice : neither would it follow from hence , that wee in our s●…lves are just ; unlesse it should follow also , which were blasphemous to averre , that Christ in himselfe was a sinner . For so are we made righteous , as h●…e was made sinne . Fifthly , neither is that true , that Christ was not made a sacrifice by imputation . For when he was made a sacrifice for us , our sinne was laid upon him , and imputed to him , as hath beene said ; that his righteousnesse in like manner , might be imputed to us . CAP. II. Containing eight other proofes that wee are justified by impu●…ation of Christs righteousnesse . § . I. MY sixth proofe shall bee out of Rom. 5. 19. As by the first Adams disobedience , which wee call his fall , we were made sinners , that is guilty of sinne and obnoxious to death and damnation : so by the obedience of the second Adam we are made just or justified , that is acquitted from our sinne and condemnation , and accepted in Christ as righteous unto life . But wee were made sinners by imputation of Adams disobedience ; Therefore by imputation of Christ obedience we are justified . The proposition is the Apostles . The assumption is in divers places confessed by a Bellarmine as I have shewed b heretofore , though sometimes to serve his present turne he doe deny it . But it is easily proved : For if both the guilt of Adams sinne be communicated unto us , and also the punishment thereof be inflicted upon us , which is both our originall corruption , and death it selfe besides many other calamityes , then is it to be presupposed that the sin it selfe is imputed to us . For if the sin it selfe had not been imputed , then as Bellarmine himselfe somewhere argues c , neither the guilt , nor the corruption had belong'd unto us . Again , things that are transient , when they are once past and gone , cannot bee communicated otherwise than by imputation . That transgression of Adam , as all other actions was transient , and therefore if it be demanded how it being so long past and gone can bee communicated to us , Bellarmine truly answeareth , it is communicated unto us by generation , eo modo quo communicari potest id quod transiit , nimir●…m per imputationem : in that manner according to which that may be communicated which is transient and gone , to wit , by imputation . If it be objected ( which was Bellarmi●…es prime argument for inherent righteousnesse ) that through the disobedience of the first Adam wee were made sinners , by inherent unjustice : and therefore by the like reason through the obedience of the second Adam wee are made just by righteousnesse inherent . I answere , that from Christ we have both d justification and sanctification , the former answering to the guilt of Adams transgression imputed , the latter answerable to the originall corruption by generation derived , but though wee have them both from Christ , yet not after one manner : the former wee have by imputation , the latter by infusion . But of this place I have spoken heretofore at large . § . II. Our seventh argument . Whosoever is a sinner in himselfe , and so continueth whiles he remaineth in this life , cannot bee justified otherwise than by imputation . This I take to bee a most certaine and undeniable truth . But every many whatsoever ( Christ onely excepted ) is in himselfe a sinner , and so continueth , whiles hee remaineth in this life : Therefore no man whatsoever can othervise bee justified but by imputation . Or thus ; The justification of a sinner is imputative , for to a sinner the Lord when hee justifieth him , imputing not sinne , imputeth righteousnesse without workes , Rom. 4. 6. 8. The justification of c every Christian is the justification of a sinner , and so is called of all writers , bo●…h old and new , both Protestants and Papists . Therefore the justification of every Christian is imputative . The assumption of the former syllogisme is denyed by the Papists , but against the testimony of their owne Conscience , and against the common experience of all men , in all times and places . But this I prove it briefly . All that sometimes doe sinne , or have sinne abiding in them , are sinners , all men sometimes do sinne , and have sinne remaining in them , therefore all men are sinners , the assumption is proved by Iames the just , and by the holy beloved Apostle ; including themselves in many f things wee offend all of us , and if wee say , wee have no sinne g wee deceive our selves and there is no truth in us . But that all mortall men are sinners , I have sufficiently proved before h . Vnlesse therefore the Papists will say , they are no sinners , and that in them there is no sinne ( which if they doe say , wee may bee bold to tell i them that there is no truth in them ) they must confesse justification by imputation of Christs righteousnesse . § . III. Our eigth argument : To whom faith is imputed unto righteousnesse , without workes , hee is not justified by workes , that is , by righteousnesse inherent , but by imputation of Christs righteousnesse . To Abraham and all the faithfull faith is imputed unto righteousnesse without workes : Therefore they are not justified by workes , but by imputation of Christs righteousnesse . The former part of the proposition is proved by opposition of faith to workes in the question of justific●…tion , and by the testimony of the the Apostle , Rom. 4. 3 , 4 , 5 , 6 , 7 , 8. The latter part is proved by the former : for if not by inherent righteousnesse , then by imputed : and if by faith and yet not by inherent righteousnesse , then not by faith in respect o●… it selfe , as it is an habit inherent in us , but in respect of the object , which it apprehendeth . Of which that is verified properly , ( which by a trope , viz. a Metonimy , is ascribed to faith : namely , that it justifieth and saveth , that by it wee have remission of sinne , and the inheritance , &c. that is , Christ received by faith doth justifie and save , &c. The assumption in exp●…esse termes is delivered , Rom. 4. 3. 5 , 6. 22 , 23 Here Bellarmine confesseth , that faith indeed is imputed unto righteousnesse , and that is our righteousnesse ( which confession doth not well agree with his assertions elsewhere , that faith doth but dispose unto justification , and that our formall righteousnesse is our charity , that faith is an habit of the Vnderstanding , but justice is an habit of the Will ) But our glosse hee doth not allow ; when wee say , by faith , that is , by Christs righteousnesse apprehended by faith , because it is repugnant to the Apostle for two causes . For first hee doth not say , Christs righteousnesse ; but faith is imputed . Now faith is not Christs righteousnesse , but ours by Gods gift . Which notwithstanding is the maine doctrine of the Gospell , k revealing the righteousnesse of God , that is , of Christ , who is God , from faith to faith , the righteousnesse l of God by faith , that is , which is apprehended by faith . For faith it selfe is not the righteousnesse of God which doth justifie or save us , but the instrument to receive Gods righteousnesse : and therefore doth not justifie or save properly , but relatively in respect of the object which it doth receive , that is to say , the righteousnesse of Christ , which doth justifie and save those which receive it by faith : and therefore when it is said in the Gospell more than once , thy faith hath saved thee , the meaning is , that Christ received by faith hath saved those which did beleeve in him , Act. 3. 16 it is said that faith in Christ had cured the lame man , but it is thus to be understood , that the name of Christ , by faith in his name did cure him . For we are justified and saved by a perfect righteousnes , which is of infinite value and merit , which is , not faith nor any other grace or graces inherent , but onely the righteousnesse of Christ. And yet because by faith wee are united to Christ , and by it are made partakers of his benefits ; therefore all the benefits which wee receive from Christ are attributed to faith , as elsewhere I have shewed : To faith , metonimically : but properly to Christ himself . His second reason : because the word imputare in this place , doth not signifie a bare reputing , but a reputing unto which the truth is answer able in the thing it selfe , as is plaine by these words , m Ei qui operatur , merces imputatur , &c. for it is certaine , that to him that worketh , not onely in opinion and conceipt , but truely and indeed the reward is due . Answ. This reason doth not prove our glosse to bee repugnant to the Apostle , unlesse he imagine , that wee hold the imputation of Christs righteousnesse to a beleever to bee not reall , but imaginary . And then by the same reason let him say , that the imputation of our sinnes to Christ , for which he really suffered and the imputation of Adams transgression to his posterity for which they are really punished , was but imaginary . Howbeit there is a difference in the manner of imputing a reward to him that worketh , and of righteousnesse to him that beleeveth for that , is ex debito : this ex gratia . § . IV. Our ninth argument ; Hee that is justified not by his owne righteousnesse but by the righteousnesse of another , is justified by righteousnesse imputed . But all the faithfull are justified not by their owne righteousnesse , Phil. 3. 8 , 9. Rom. 10. 3. but by the righteousnesse of another , this was fully proved and maintained in the whole third controversie : for that which is but one mans righteousnesse cannot be every faithfull mans owne by inherencie , but onely by imputation . The righteousnesse by which wee are justified is but the righteousnesse of one , Rom. 5. 18 , 19. § . V. Our tenth argument . There is the same matter whereby infants are justified and others . But infants are not justified by righteousnesse inherent : for neither have they habituall righteousnesse , which consisteth in the habits of faith , hope , and charity , of which they are not capable , whiles they want the use of reason : nor actuall , as all confesse , but by the righteousnesse of Christ , and that imputed . And therefore Ber●…d n saith , they want no merits , because they have the merits of Christ. § . VI. Our eleventh argument . As Abraham was justified ; so are wee , Rom. 4. 23 , 24. Abraham was justified by imputation , Rom. 4. 3. 22. and not by inherent righteousnesse , though hee did excell therein : Therefore wee are justified by imputation , and not by inherent righteousnesse . § . VII . Our twelfth argument : To those that are justified by faith righteousnesse in their justification is imputed without workes , that is , without respect of righteousnesse inher●…nt , Rom. 4. 5 , 6. All the faithfull are justified by faith Esai . 53. 11. Rom. 3. 28. Gal. 2. 16. Therefore to all the faithfull in their justification righteousnesse is imputed without respect of inherent righteousnesse . § . VIII . Our thirteenth argument : whose sinnes are remitted by imputation of Christs satisfaction unto them , they are justified by imputation : for to be absolved from sinne is to be justified , Act. 13. 38 , 39. where to have remission of sinne is to bee justified from sinne . So Rom. 4. 6 , 7 , 8. where the Apostle sheweth , that whose iniquities are forgiven , who●…e sinnes are covered , to whom the Lord imputeth not sinne , to them hee imputeth righteousnesse without workes , ( where the Apostle , saith o Bellarmine , ex non imputatione peccatorum colligit imputationem justitiae from the not imputing of sinne hee gathereth the imputation of righteousnesse , ) them he justifieth , them he maketh blessed . So Luk. 18. 13 , 14. when our Saviour would signifie , that the Lord had hea●…d the prayer of the Publican who had prayed for the remission of his sinne hee saith , he went home justified . But the sinnes of the faithfull are remitted by imputation of Christs satisfaction to them . This the Papists themselves cannot deny . Or if they did , the whole Doctrine of the Gospell would confute them : which teacheth that Christ dyed for our sinnes , that hee hath redeemed us from all our iniquities , that hee gave himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full price of ransome for us , 1 Tim. 2. 6. that hee gave himself for us an offering and sacrifice to God for a sweet smelling savor , Ephes. 5. 2. that in him God is well pleased and reconciled unto us forgiving our sinnes , 2 Cor. 5. 19. that hee is the propitiation for our sinnes , 1 Iohn 2. 2. that hee bare our iniquities , Esai 53. 12. that in his own●… body hee bare our sinnes upon the Tree , 1 Pet. 2. 24. that by him wee have redemption , p that is , remission of sinnes , that we are justified by his bloud , Rom. 5. 9. and by his obedience , verse 19. that God is just q in justifying a beleeving sinner and therefore forgiveth no sinne for which his justice is not satisfied . And his justice cannot be satisfied for our sinnes , being an infinite offence , as Bellarmine himselfe confesseth , but by a price or satisfaction of infinit valew , which can be no other but the perfect and al-sufficient satisfaction of Christ , which the Lord accepteth in behalfe of all those that beleeve in him , which is nothing else but to impute it to them : for if God should not accept of Christs satisfaction in the behalfe of those that beleeve , then in vaine had Christ dyed or satisfied for us . Therefore the faithfull are justified by imputation . § . IX . Hereunto the Papists have nothing to oppose but their owne erroneous assertion , ( which is hereby confuted ) that remission of sinne is an utter abolition , extinction , deletion of sinne by infusion of righteousnesse . But as in the Law two things are to bee considered , the precept it selfe , and the sanction thereof denouncing punishment to the transgressout : so in sinne there are two things to be considered , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe which is the transgression of the precept , and the guilt which bindeth over the sinner to punishment . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twofold : for it is partly transient , which is the sinfull act or transgression it selfe ; and partly immanent in the soule of the offendor , which is that macula or labes , the blemish , spot or pollution , which the act doth leave behind it : in respect whereof , as Bellarmine teacheth , the transgressour after the act is gone remaineth formally a sinner . The guilt also is twofold ; for it is either reatus culpae the guilt of offence or of offending God ; and reatus paenae , which is the binding over of the sinner unto punishment . Now , God doth take away the sinnes of the faithfull both in respect of the fault and also of the guilt of punishment but not after one manner . He taketh away the guilt by remission of sinne : for in regard of the guilt our sinnes are debts , which debts God doth forgive when hee remitteth the punishment , and taketh away the guilt , which did bind us over to punishment , by imputation of Christs sufferings unto us : who as our surety did pay our debts for us . And because our Saviour fully satisfied our debt , therefore our sinnes , in respect of the guilt of death , are in our justification wholly taken away , and in that respect there is an utter deletion of them , as there useth to be of debts , ●…out of debt bookes when they are satisfied . But when the Lord doth justifie a man , he doth impute unto him not onely the suffering of Christ to free him a paena & reatu paenae , but also his obedience , that he may be constituted righteous and so freed also a culp●… & reatu 〈◊〉 . For as touching the fault whether you meane the sinfull act which is transient , or the sinfull blemish remaining in the soule , which is a vicious disposition and pronenesse to sinne , left as the remainder of originall sinne , and increased by our owne actuall transgressions , as it is a fault and the offence of God bringging with it reatum culpae , to a beleever and is not imputed to whom Christs obedience is imputed , but covered with the robe of Chris●…s righteousnesse , by imputation wherof he is not only freed from the guilt both of the punishment and of the fault , but also accepted as righteous in Christ : but as the macul●… is an habituall sinne , or sinfull disposition polluting the soule as a remainder of originall sinne increased by our actuall transgressions , it is not wholly abolish'd in this life , and much lesse at once , but it is mortified by degrees in those that repent of their sinnes , who day by day r are renewed in the innerman . As for those places , which Bellarmine alleageth to prove remission of sinne to be the totall abolition of sinne . I have fully answered heretofore s in the second question of the first controversie , shewing that divers of them are to be understood in respect of the guilt , which in remission is totally abolished . The other which are to bee expounded of the corruption , are understood of the cleansing and purging of our soules from them , either begunne in this life , or finished at the end of this life . For the death of the body bringeth with it in the children of God , the death and utter extinction of sinne . And therefore death which was brought in as a punishment of sinne becommeth a remedy to extinguish sinne . For whiles we live in the mortall body , sinne liveth in us : but when the body dyeth , sinne is extinguished . CAP. III. Containing our two last Arguments . § . I. OVR foureteenth Argument . If redemption , reconciliation , and adoption be imputative , then justification also is by imputation . For I have shewed heretofore , that these three in substance differ not from justification , for as all these three benefits are comprised under justification , so in them the whole nature of justification doth consist . For what is it to be redeemed and reconciled , but to have our sins a remitted or not b imputed by the imputation of Christs sufferings ( which is the first part of justification ) and what is it to be adopted but to bee accepted in the beloved as righteous and as an heire of eternall life by imputation of Christs obedience ? which is the second part of justification . But those three benefits are imputative , all of them wrought by the not imputing of sinne , which had made us the bond-slaves of sinne and Satan , enemies to God , and children of the devill ; and by the imputation of Christs merits , whereby of the slaves of sinne and Satan , wee are made Gods c servants ; of enemies , his favourites ; of the children of the devill , the sonnes of God. § . II. Our fifteenth Argument , out of Psalm . 32. and Rom. 4. If the Holy Ghost describe justification to bee the forgiving of iniquities , the covering of sinne , the not imputing of sinne to the sinner , the imputing of righteousnesse not to him that worketh , but to him that beleeveth in Christ , or imputing of righteousnesse without workes : then justification standeth not in deletion of sinne by infusion of righteousnesse , but in imputation of Christs righteousnesse , by which the sinner is both freed from his sinne , and also accepted as righteous . But the Holy Ghost doth so describe justification , Rom. 4. 6 , 7 , 8. ●…x Psalm . 32. 1 , 2. To both parts d Bellarmine doth answere . The assumption hee first denieth , and then cavills with it . For first whereas Calvin , as he saith , demandeth , whether this bee a full definition of justification , or but halfe ? he likewise demandeth , when either the 〈◊〉 saith , Blessed is the e man that feareth the Lord , and Blessed are they who f are upright in the way : or when our Saviour saith , Blessed are the poore in Spirit , g blessed are the meeke , &c. whether each of these bee a perfect definition . For if it be , where is then remission of sinne ? Secondly , he saith , that Paul alleageth this testim●…ny out of the Psalme , not that hee might thereby define fully justification , but onely to prove , that true justification is the gift of God , and not gotten by our owne strength . And that hee fitly proveth from thence , that David calleth him blessed whose sinnes God remitteth , that is , wh●… by the gift a●…d grace of God is justified . § . III. To the former I reply : that there is not the like reason , betweene these places cited by us , and those alleaged by him . For those containe but certaine notes and markes of Blessednesse ( though the Papists absurdly make eight beatitudes of the eight notes of one and the same blessednesse , Matth. 5. ) But here the Apostle out of Psalm . 32. sheweth that blessednesse it selfe ( whereby as appeareth by the former verse , he meaneth justification , which is the onely 〈◊〉 viae , because by it we are intitled to the eternall happinesse , which is beatitudo patriae , all other h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being but notes and signes of this ) is so defined or described . For somuch those words import , David doth describe the blessednesse , as our translation fitly rendreth the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this place . The second is a meere depravation of the Apostles meaning , and inten●…ion ; which was , not to prove that justification is the gift of God , which he had already taught to be a gracious action of God freely justifying by his grace , those that beleeve in Christ : but by a new supply of Arguments to prove the same question , which in the former Chapters hee had disputed : concluding that a man is justified by faith and not by workes , which question here hee proveth by the example of Abraham , and by the testimony of David . The Argument drawne from Abrah●…ms example , is an excellent proofe , which Chrysostome well observed , as Cardinall i T●…let doth acknowledge . For Abraham had both faith and workes , and yet he was justified not by his workes but by his faith . If Abraham had had no workes , or not such notable workes , it might have beene said ; that he was justified by faith without workes , because he wanted workes . But seeing he abounded with store of excellent works , and yet was not justified by them , but onely by faith : this is an invincible argument to prove that a man is justified by faith , and not by workes . For Abraham though hee had works , yet was justified by faith without workes . Likewise David describeth ( or if you will ) declareth the blessednesse of the man , that is , that a man is blessed , that is to say , justified , to whom the Lord imputeth righteousnesse without workes . § . IV. This was his denyall of the assumption . But now he cavilleth , that it may bee , that in these words is contained the full definition of justification implicitè . For there cannot be remission of sinne , ( in Bellarmines sense , that is deletion of sinne ) unlesse righteousnesse be inf●…sed : as darkenesse is not driven away , unlesse light come in place . And this , saith he , The Apostle manifestly sheweth , when he saith , David explaineth the blessednesse of a man to whom the Lord imputeth righteousnesse without workes , Bl●…ssed are they whose sinnes are forgiven . Vbi ( saith Bellarmine ) ex non imputatione peccatorum colligit imputationem justitiae where the Apostle from the not imputing of sin gathereth the imputing of justice : which is very true , and proveth that here is a full definition of justification containing these two parts , the not imputing of sinne to the beleever , and imputing of righteousnesse , or accepting of him as righteous . But where is either the popish deletion of sinne , or infusion of righteousnesse ? unlesse as they have turned remission into deletion , so also imputation bee converted into infusion . § . V. To the proposition also Bellarmine answereth in part : and first to the word covering , that although to cover and not to impute sinnes , is not ; if you respect the force of the word , to abolish or to extinguish sinne , yet if they be referred to God , the sense importeth so much . For nothing can bee bid from God , unlesse it bee ●…tterly taken away : for all things are naked and open before his eyes . Reply , Nothing can bee hid from God , which hee would not have hid . But if it please God to cover our sinnes , that hee will not behold them , Psalm . 85. 2. or to hide his face from them , Psal. 51. 9. to cast them behinde his backe , Esai . 38. 17. not to marke what is done amisse , Psalm . 130. 3. then hee is said not to see them , because he taketh no notice of them , but passeth by them , Mic. 7. 18. In which sense Charity is said to cover sinnes , Prov. 10. 12. § . VI. To the word not imputing , he saith , that God cannot but impute sinne to him that rema●…neth a sinner : neither can hee repute him righteous , unlesse he be made righteous : therefore ●…he not imputing of sinne draweth with it , veram peccati remissionem , that is the extinction of sinne , and infusion of righteousnesse . Reply , he should have said , as he said before ; the not imputing of sinne draweth with it imputing of righteousnesse , or the acceptation of a man as righteous : both which alwayes goe together , because both are wrought together by imputation of Christs righteousnesse : whereas therefore hee saith , that God cannot but impute sinne , where sinne still remaineth : it is true of unbeleevers and impenitent sinners , who are out of Christ ; but for them that bee in Christ , that is to say , beleeving and repentant sinners , for whose sinnes Christ hath fully satisfied , and whom though in themselves sinners , hee hath accepted as righteous in Christ ? and for whom our Saviour maketh intercession , that their sinnes may not be imputed to them : hee cannot truly be said to impute sinne unto them . It is true also that the Lord reputeth none righteous , but such as he maketh righteous , both by imputation of Christs righteousnesse , and also by regeneration : by imputation perfectly , and at once ; by regeneration in part and by degr●…s , they being not onely Spirit but flesh also : in regard whereof though they be righteous in Christ ; yet in themselves they are sinners , by reason of sinne remaining in them , though in some measure mortified , and not at all imputed . So that a regenerate man in divers respects is both a righteous man and a sinner : righteous , not onely in Christ by imputation of his perfect righteousnesse , but also in himselfe by inherent righteousnesse begun in him , from which , as is from the better part , 〈◊〉 hath his denomination in the Scriptures : a sinner also in himselfe , both in respect of habituall sinnes remaining in him as the remnants of originall sinne , and also in respect of actuall transgressions , both of commission and of omission , whereinto hee doth dayly fall . § . VII . And whereas he saith , that these phrases almost alwaies goe together , and to that purpose citeth , Nehem. 4. 5. Psal. 51. 9 , 85. 2 and so Psal. 32. 1 , 2. I answere that deletion of sinne , covering of sinne , forgiving of sinne and the not imputing of it , are used as synonima , that is , as words of the same signification : and that in all such places deletion of sin doth signifie the blotting of them our of Gods remembrance which is , as it were his record or debt booke . Out of which , when God forgiveth sinnes , he blotteth or wipeth them out . Thus , to forgive sins is not to remember them , Esai 43. 25. I , even I am he that blotteth out thy transgressions for mine owne sake , and wil not remember thy sinnes , Ier. 31. 34. I will forgive their iniquity , and I will remember their sinne no more . And to remember them is not to forgive them . Ps. 109. 14. Let the iniquity of his fathers be remembred with the Lord , and let not the sinne of his Mother bee blotted out , namely of remembrance , that is , let it not bee forgotten : So Neh. 4. 5. Cover not their iniquity , and let not their sin be blotted out before thee . Ps 51. 9. hide thy face from my sins , and blot out all mine iniquities : and to the same purpose , Psal. 85. 2. forgiving and covering are used in the same fence . Thou hast forgiven the iniquity of thy people , thou hast covered all thei●… sinne , and so Psal. 32. 1. 2. forgiving , covering , not imputing . Deletion therefore of sinnes according to the Scriptures is the blotting of them out of the Booke of Gods remembrance . In this sense many things are said deleri to bee blotted out , or wiped away by oblivion , whose memory is wiped out , as it is said of the Amalekites , Exod. 17. 14. and according to the vulgar Latine translation , Deut. 31. 21. nulla delebit oblivio , Esth. 9. 28. Eccl. 6. 4. Ierem. 20. 11. 23. 40. 50. 5. So that non imputare is all one with ignoscere , 2 Tim. 4. 16. So Iob 42. 8. according to the vulgar Latine . 2 Cbro . 30. 19. Ezek. 33. 16. § . VIII . Now , if not to impute sinne bee , as Bellarmine s●…ith , to expell sinne by infusion of righteousnesse ( for , according to his concelt infusion of righteousnesse is not a consequent of the expulsion of sinne , as here for a poore evasion he saith , but expulsion of sinne is a consequent of infusion of righteousnesse : for , according to his assertion , by infusion of righteousnesse sinne is expelled as by accession of light and heat , cold and darkenesse is expelled ) I say , if not to impute sinne bee to expell sinne , by infusion of justice ; then by the rule of contraries , which is , Contrariorum contraria sunt consequentia , to impute sinne shall bee to expell righteousnesse by infusion of sinne , as it was well objected by Chemnitius . To him Bellarmine objecteth want of Logicke , for calling those contraria , which are contradicentia . Where by Bellarmines Logick adversa onely are contraria , whereof notwithstanding there are foure sorts : for if contraries bee such opposits as are opposed one to one onely , then besides adversa as Tully termeth those which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are three other sorts of contraries , that is to say relata , which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , privantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as privation and habit , contradicentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as affirmation and negation , which Tully calleth velde contraria . Thus if Bellarmines Logick be good , there are no opposits but contraries , nor any contraries but adversa , when it is acknowledged by better Logicians than himselfe , that of all opposites the most contrary are those which are opposed as affirmation and negation which are called contradicentia , as imputare non imputare , which are so immediately opposed , as the one of them is alwayes true , quidlibet affirmare & negare verum , but cannot both bee true together , for that implyeth a contradiction . And therefore Chemnitius objection standeth still in force . § . IX . Againe if the holy Ghost in this place had meant by remission of sinne , the deletion or abolition of it , hee would not have called it , remitting , covering , or hiding , or not imputing of it . For nothing is either remitted , covered or not imputed , but that , which is . And things are hid , not that they should not bee , but that they should not bee seene . Tecta ergo peccata quare dixit ? saith Augustine , ut non viderentur . As a prudent man hideth his knowledge , Prov. 12. 23. and an hypocrite his sinne , we know this , saith Bellarmine , but withall we know , that somethings are covered that they may bee preserved ; and some things , that they may be abolished . As wounds are covered with a plaister : the most ordinary end , and perpetuall consequent of hiding any thing hee leaveth out ; which is , that it may not be seene , and so God hideth our sinnes , when hee hideth his face from them . § . X. But for our learning , Bellarmine will shew us the expositions of the Fathers , that wee may know how farre we swarve from the meaning of the ancient and Orthodox Church . And first , hee citeth Iustin k Martyr , who alleadging , Psal. 32. 2. Blessed is the man to whom the Lord doth not impute sinne , that is saith he , that a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting of his sinnes receiveth from God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forgivenesse of his sinne , ( where hee expounderh the not imputing of sinnes , to bee the forgivenesse thereof . ) But saith he , not as you deceive your selves and others , like you in this point , who say , that although they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , not those which have sinne , but such as the Scripture calleth sinners , that is to say , impenitent sinners ) so that they know God , the Lord will not impute sinne unto them , though they doe not repent , wherein we wholly agree with Iustin , though the Papists doe not : who deceive themselves and others ; whom they perswade though they live in sinne , if they observe the outward formality of doing penance , which all of them do once a yeare , though they neither have faith nor repentance , ( which very few , if any of them have , ) they have absolution from their sinne . § . XI . In the next place he citeth Origen l and Hierome , both which doe make three degrees of the three phrases ; wherein , as they conceive David ascendeth from the lesse to the greater : when as notwithstanding it is apparant , that if those phrases did signifie divers things , the first were the greatest , and the middle the least , according to the variety of the words whereby sinne in this place is signified . Origen setteth them downe not as the gifts of God , as Bellarmine beareth us in hand , but as a mans owne merits : for because , saith hee , the beginning of the conversion of the soule is to forsake evill , from this hee deserveth ( which the Papists themselves deny ) to receive remission of sinne . But when hee shall beginne to doe good , as it were , covering over his former evils with new good things — he is said to cover sinnes . But when he shall come to a perfect man , insomuch that from the soule the very roote of all wickednesse is cut off , in so much , that no footstep of wickednesse can bee found therein ( which never happeneth in this life , for concupiscence which remayneth in all , is both a footstep of sinne at the least , and the very roote of all iniquity , Iam. 1. 14. ) where now the summe of perfect blessednesse is promised , then God cannot impute any sinne , which was a private and unsound conceit , as there are many more of Origen : from which though we dissent , wee cannot justly bee said to swarve from the doctrine of the Primitive Orthodox Church . § . XII . Hierome , m ( if yet it be Hierome ) mentioneth three degrees but all of remission of sinne , for so hee saith : quibus modis remittuntur peccata ? tribus : by what wayes are sinnes remitted ? by three . They are remitted by Baptisme , they are covered by Charity , they are not imputed by Martyrdome : which assertion also is unsound : both because according to this conceipt , to no man is sinne not imputed , but onely to Martyrs : and also because by Charity hee seemeth to understand , not Gods love , but ours , when notwithstanding it is euident , though our charity cover other mens sinnes , Prov. 12. 10. yet our sinnes are to bee covered by the love and mercie of God in Christ. Howbeit in that which followeth , he is moresound , and agreeth with us , quod tegitur , non videtur : quod non videtur , non imputatur : quod non imputatur , nec punietur what is covered , is not seene : what is not seene , is not imputed : what is not imputed shall not be punished : where he plainely sheweth that the covering and not imputing of sinne , is the not punishing of it . But this distinction of the words into three degrees is rejected by Saint n Ambrose , who saith , that to remit , cover , and not impute , are all of one sense and meaning . Indeed hee saith , that divers names of sinnes are here mentioned , whereby wee may gather the variety of sinnes , but the Verbes bee of one signification , quia & cum tegit , remittit : & cum remittit , non imputat . because when hee covereth , he remitteth ; and when hee remitteth , hee doth not impute . And this exposition is most agreeable ●…to that of Saint Paul , who by all these three understandeth one and the same thing , which is the imputation of righteousnesse without workes . For it is the manner of the men of God in their Psalmes and Hymnes recorded in the Word of God ; for their greater comfort , as it were by way of exultation , to dwell upon those things wherein they rejoyce , by expressing the same in divers and sundry ●…ermes , whereby the selse same thing is repeated ; which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . XIII . In the last place hee citeth two testimonies against us which he calleth out of Augustines exposition of these words , which being intirely cited agreeth wholly with us . For , to omit his exposition of these words a little before set downe , quorum tecta sunt peccata , whose sins are covered , that is , saith he , quorum peccata in oblivionē ducta sunt , whose sins are brought into oblivion : in the place quoted by Bellarmine , he hath these words . Blessed — are they whose sins are covered : he doth not say in whom no sins are found , but whose sins are covered . The sins are covered and hid , they are abolished or blotted out ( by oblivion , according to his owne former exposition even now alleaged . ) If God covered sins , he would not have an eye to them nor animadvert them , if hee would not animadvert them , neither would he punish them Noluit agnoscere , maluit ignoscere ; he would not take notice of them , he would rather pardon them . Blessed are they whose iniquities are forgiven and whose sins are covered : then follow the words cited by Bellarmine . Ne sic intelligatis , doe not sounderstand , what he saith , whose sins are covered , as though they were there , and lived , unmortified and unrepented of . For that they bee there still , though mortified , appeareth both by the words before , that they may be found there , though covered ; and by his next words , tecta ergo peccata quare dixit ? ut non viderentur : why then did he say that sins are covered ? not , that they be not at all , but , that they may not be seene . Quid enim erat Dei videre peccata , nisi punire peccata ? for what is Gods seeing of sin , but his punishing of sin ? and so on the other side , what is his not seeing or covering of sin , but his not punishing or pardoning it ? Afterwards , making way for the exposition of verse 3. he saith , that no man is without sin , and that no man can boast that he is cleane from sins . And that therefore men , if they would have their sinnes cured , they must not hide them , like the o Pharisee , who be ing in the Temple , as it were , in statione medici , did shew his sound parts , and hid his wounds . Deus ergo tegat vulnera , noli tu : let God therefore cover thy wounds , do not thou . For if thou being ashamed wilt cover thy wounds , the Physician will not cure it : then follow the words cited by Bellarmine in the second place , Medicus tegat & curet ; emplastro enim tegit . Let the Physician cover and cure : for with a plaister he covereth : then followeth : under the cover of the Physitian the wound is healed : under the cover of him that is wounded , the wound is concealed . From whom doest thou conceale it ? from him that knoweth all things . Therfore brethren see what he saith * quum tacut , &c. because I held my peace my bones are waxen old , &c. where August . doth not expound these words , whose sins are covered , but sheweth that if wee would have them healed wee should not cover them , but confesse them to our Spirituall Physician , that he covering them with an emplaister , may cure them : all which we confesse : so that he needed not to quote the two Gregories to prove , that God doth , as it were , with a plaister cover and cure our sinnes . But withall we would know of Bellarmine , what this plaister is . Is it our inherent righteousnesse , as the Papists teach ? or is it not the righteousnesse and satisfaction of Christ , by whose stripes o we are healed ? for as I shall shew presently out of p Iustin Martyr , whom here to no purpose Bellarmine did alleage in the first place , nothing could cover our sinnes , but onely the righteousnesse of Christ , by whom the iniquity of many is hid or covered . § . XIV . Diverse other arguments Bellarmine mentioneth , as cited out of Calvins Institutions , Lib. 3. c. 11. in answering wherof , besides some of those which I have produced , he spendeth six q whole Chapters , which notwithstanding , for the most part , are not there to be found : but seeme at least some of them to have been devised of his own braine , and by him framed and fitted to his owne strength : that , having overcome these counterfeit enemies , hee might seeme to have refuted us . But these arguments , which I have produced , are sufficient for the proofe of the point in question ; and them I have defended against his cavils . If any man desire to see the defence of the rest , that is , to see Bellarmines objections , devised for us , maintained against himselfe , he may have recourse to the answere of David Paraeus , who hath in so many Chapters answered Bellarmines exceptions , Lib. 2. de justif . Cap. 9 , 10 , 11 , 12 , 13 , 14. Now I proceed to the testimonies of the Fathers , and of other later Writers . CAP. IV. Testimonies of Writers both Old and New , proving justification by righteousnesse imputed . § . I. I Beginne , as Bellarmine did , with a Iustin Martyr . For what other thing , saith he , could hide or cover our sinnes , but the righteousnesse of the Sonne of God ? In whom was it possible , that wee sinners and ungodly should bee justified , but in the onely Sonne of God ? O sweet commutation — that the iniquity of many should be hid in one just person , and that the righteousnesse of one should justifie many sinners ! 2. b Athanasius , affirmeth that the fulfilling of the Law wrought by the first fruits ( whereby he meaneth the flesh of Christ ) is imputed to the whole lumpe . 3. c Gregory Nyssene , marvell not ( saith the Spouse ) that uprightnesse hath loved me : but that being blacke by reason of my sinne , and by my workes drawing neere to darkenesse , hee hath made mee beautifull by his love , making an exchange of his beauty with my blacknesse . For having translated the filthinesse of my sinnes unto himselfe , hee hath made me partaker of his purity , communicating unto me his owne beauty . 4. d Chrysostome , here the Apostle sheweth that there is but one righteousnesse , and that that ( of the Law ) is recapitulated or reduced to this ( of faith . ) And that he which hath gotten this which is by faith , hath also fulfilled that : but he that despiseth this , he falleth from that together with this : and a little after ●… if thou beleevest in Christ , thou hast fulfilled the Law and hast performed much more , than the Law commanded . For thou hast received a farre greater righteousnesse . For as he had said in the words going before , that Christ hath justified us by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more amply , than we would have been justified by the Law. This greater , this more ample righteousnesse must needs be understood of Christs righteousnesse imputed unto us . 5. f Ambrose , he that confesseth his sinnes to God is justified , that is , obtaineth remission of sinne , which is also testified by S Iohn 1 Ioh. 1. 9. and is verified in David , Psalm . 32. 5. and in the Publican , Luk. 18. 14. But he that is justified by remission of sinne , is also justified by imputation of righteousnesse : for as Bellarmine confesseth , the not imputing of sinne bringeth with it imputation of righteousnesse . 6. g Hierome , to the like purpose , then are wee just , when wee confesse our selves to bee sinners : and our righteousnesse consisteth not in our owne merit , but in Gods mercy . 7. h Augustine , omnes qui per Christum justificati , j●…sti non in se , sed in illo . All that are justified by Christ , are just , not in themselves , but in him . And thereunto adde the testimonies before * cited out of Hierome , i Augustine , k S●…dulius , and l Anselmus , who all have taught , that wee when wee are justified , are made righteous , not in our selves , but in Christ. Againe , m Augustine teacheth that our justice in this life doth stand rather in the remission of sinnes , than in perfection of vertues . That is , as I understand him , that our chiefe righteousnesse in this life , is that of justification , and not of sanctification : for that is perfect , and so is not this : by that we are justified before God and intitled unto heaven , so are we not by this . Here n Bellarmine would seeme to acknowledge that remission of sinne concurreth to justification : but his constant and perpetuall doctrine is , that justification consisteth wholly , in the infusion of righteousnesse expelling sinne , in so much that remission of sinne and infusion of righteousnesse are not two actions but one , &c. which assertion supposed , how could Augustine say , that our righteoufnesse is such in this life that it consisteth rather in the forgivenesse of sinne , than in the perfection of vertues , seeing vertue infused is the force of justification , and expelleth sinne , and is all in all , and if that assertion of the utter deletion of sin , when it is remitted were true , most vaine were that boasting of o Ambrose , who saith , gloriabor , non quia vacuus peccati sum , sed quia mihi remissa sunt peccata . * Maximus Taurinensis , when God doth remit sinne , indulgentia facit innocentem , by his indulgence he maketh the party innocent . 8. Among the latter Writers I will give the first place to Bernard , who saith death p by the death of Christ is put to flight , & Christi nobis justitia imputatur , and the righteousnesse of Christ is imputed to us . 2. What could q man doe of himselfe to recover his righteousn●…sse once lost , being the servant of sinne and the bondman of the devill ? Assignata est ei proinde aliena justitia , qui caruit suâ : therefore ●…nother mans righteousnesse was assigned unto him , who wanted his owne . 3. r One dyed sor all , ut viz. satisfactiounius omnibus imputetur : that the satisfaction of one might be imputed to all . 3. If he shall say s thy father ( Adam ) made thee guilty : I will answere that my brother hath redeemed me●… : Why not righteousnesse from another , seeing guilt is from another ? 5. Hee will t not condemne the just , who had mercy on a sinner . I may call my selfe just , sed illius justitiâ , but by his righteousnesse , and what is that ? Christ the end of the Law unto righteousnesse to every one that beleeveth , Finally , who of God the Father was made righteousnesse unto us . Is not that therefore my righteousnesse which was made righteousnesse unto me ? 6. Lord u I will mention thy righteousnesse onely : for that is mine also : for thou of God was made righteousnesse to mee : should I feare , that it being but one , should not suffice us both ? It is not a short cloake , which is not able , according to the Prophet , to cover two . Thy righteousnesse is an everlasting righteousnesse : What is longer than Eternity ? Thy eternall and large righteousnesse it will cover largely both thee and me : And in me truely it covereth a mul●…itude of sinnes : but in thee , Lord , what doth it cover but the treasures of piety : and riches of bounty ? which testimony doth plainely prove against Bellarmine , that Bernard by Christs righteousnesse which he saith is made ours , doth not meane that righteousn●…sse which is inhe●…ent in us , but that which is out of us in Christ , And the same is evidently proved by those testimonies before * alleaged , that we are made the righteousnesse of God in Christ , not ours but his , not in our selves but in him : even as Christ was made sinne , not his , but ours ; not in himselfe , but in us . 9. Cardinall Contarenus x , in a treatise of justification which he wrote Anno. 1541. testifieth that God with his Spirit giveth Christ unto us , and doth freely of his mercie make all Christs righteousnesse to bee ours , and imputeth it to us , who put on Christ. That by faith wee doe attaine to a double righteousnesse : the one , inherent in us , by which we begin to bee just , and are made partakers of the divine nature , and have charity diffused in our hearts : the other , not inherent , but given unto us with Christ. I meane ( saith hee ) the righteousnesse of Christ and all his merits , both which are in time given together . Now saith he , forasmuch as I have said , that by faith we attaine to a twofold righteousnesse , the one , inherent in us , viz. charity , or that grace by which we are made partakers of the divine nature : the other being the righteousnesse of Christ given and imputed to us , because wee are ingrafted into Christ ; and have put on Christ , : It remaineth we should inquire on whether of them we ought to rely , and to thinke our selves justified before God , that is , to beheld or esteemed holy and just : I meane by such a righteousnesse which may beseeme Gods children , and satisfie the eyes of God ? Ego prorsus existimo . y I doe utterly thinke , that it may be godlily and Christianly said , that we ought to rely , I say , to rely , as upon a sure thing , which doth assuredly sustaine us , on the righteousnesse of Christ given unto us , and not on that holinesse and grace which is inherent in us . For this our righteousnesse is but begun and unperfect , which cannot safegard us , but that in many things we offend , and daily doe offend ; and have need to pray daily , that our debts may be forgiven us : wherefore in the sight of God z wee cannot for this justice be accounted just and good , as it would become the sonnes of God to be good and holy . But the righteousnesse of Christ which is given unto us , is tru●… and perfect justice , which is altogether pleasing in the eyes of God , in which there is nothing which may offend God , or which doth not highly please him : upon this therefore being certaine and sure we are to rely , and for it alone to beleeve , that we are justified , that is , to bee held and pronounced just . This is that pretious treasure of Christians , who so findeth , selleth all he hath , that he may buy it . This is that precious pearle , which who findeth , leaveth all , that he may have it . The Apostle Paul saith , I esteemed all other things losse , that I might gaine Christ , not having mine owne righteousnesse , but that which is by the faith of Christ And a little after he saith , that the more holy any men are , so much the more they understand themselves to stand in need of Christ and his righteousnesse vouchsafed to them : and therefore forsaking themselves rest upon Christ alone , &c. Albertus a Pighius , having shewed that all men are sinners and subject to the Curse from thence inferreth , that most miserable had beene our estate , if God had not most mercifully fuccoured us in his Son , & nostrâ justitiâ vacuos , ejus involvisset justitia : and being void of our owne righteousnesse , had inwrapped us in his righteousnesse : and a little after , b nisi ipse sua impartiretur justitia , qui nostra planè destituimur , quae nostram iniquitatem & injustitiam tegeret — David doth not say the man is blessed who hath not committed sinne , nor done iniquity : but blessed are they whose iniquities are mercifully forgiven of God , whose sinnes he doth cover and hide with his justice . Blessed is the man to whom the Lord imputeth not sinne , which he can scarcely be without , or at least never is without , and againe ; In illo , &c. in Christ therefore wee are justified before God , not in ourselves , not with our righteousnesse but with his , which now is imputed to us having communion with him : wanting righteousnesse in our selves we are taught extra nos in illo justitiam quaerere , to seeke for righteousnesse out of ourselves in him . — Now saith he c that our righteousnesse standeth in Christs obedience , hence it is , because wee being incorporated into him , it is accepted of God in our behalfe as if it were ours , insomuch that by it selfe we are held just . And even as Iacob when not being the first borne , but hiding himselfe under the habit of his brother , and clothed with his garment , which sent forth a fragrant smell , obtayned the blessing from his Father : so we , that we may obtaine the blessing of righteousnesse from our heavenly Father , it behoveth us to lye hid under the pretious purity of our eldest Brother , to smell sweet with his odour , and to have our sinnes covered with his perfection . And finally he saith , that if wee speake formally , and properly wee are justified neither by faith nor charity , but by the onely righteousnesse of God in Christ by the onely righteousnesse of Christ communicated to us , and by the onely mercie of God forgiving our sinnes , which , saith he , I have before made evident . 11. Conradus Clingius d maketh justification to be either imputative , which we call justification : or active , which we call sanctification : the righteousnesse of the former , being wholly in Christ : of the latter , in us : so that he differeth but in termes from us . 12. The Au●…hors of the Booke called Antididagm e . Coloniens . say , that the righteousnesse of Christ imputed to us , is the principall and ch●…efe cause of our justification , upon which chiefly we ought to rely and trust . 13. To these we may adde the confession of our adversaries , who cannot deny , but that Christ his satisfaction is imputed to all that are justified , or shall be saved , as I have shewed before . Ye●… this is the confession of all Christians , who professe Christ to be our Saviour , that the Lord accepteth the merits of Christ , that is , his obedience and sufferings in their behalfe , as if they had performed the same in their owne persons . And what is this but to impute the obedience of Christ and his sufferings unto us ? Doth not God accept Christs righteousnes for us , or did hee not thereby satisfie for us ? To what end then , as Bellarmine f well inferreth , did Christ take upon him our nature ? to what end and purpose did he humble himselfe to doe and to suffer so great things for us ? For this confession I argue thus . What righteousnesse and obedience of another the Lord accepteth for us , that hee imputeth to us for righteousnesse , for by imputation we meane nothing else . But the righteousnesse and obedience of Christ the Lord accepteth for us , otherwise he could not have been our Saviour . Therefore the righteousnesse and obedience of Christ is imputed to us for righteousnesse . CHAP. V. The objections of the Papists against imputation . § . I. FIrst they cavill at the word , and that in divers respects , for first they say it is new . Secondly they deride it calliug it justitiam putatitiam an imaginary justice . Thirdly , they say , this assertion , that wee are justified by imputation of Christs righteousnesse , is no where to bee found . To the first concerning novelty , I answere , that the word is used tenne times : Rom. 4. and in the same sence , that wee doe use it , for accepting a man as righteous , who in himselfe is a sinner , verse 5. or imputing to a man righteousnesse , that worketh not vers . 5. or without workes , vers . 6. that is , without respect of any righteousnesse inherent in him or performed by him ; besides other places of the Scriptures , both in the Old Testament , and in the New : where the Hebrew Chashab is read with Lamed , or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a dative of the person , whether in the Greeke translation of the Old Testament or in the Greeke Text of the New. Examples of the Old Testament both in the Hebrew text and in the Greeke translation may bee these , Gen. 15. 6. Levit. 7. 18. 17. 4. N●…m . 18. 27. 30. 2 Sam. 19. 19. Hebr. Psal. 32. 2. 105. 31. Prov. 17. 28. Graec. Examples of the New Testament , besides those in the Epistle to the Romanes , 2 Cor. 5. 19. Gal. 3 , 6. 2 Tim. 4. 16. Iam. 2. 23. In the Latine vulgar translation , not onely the Verbe imputare and imputari are used in the same sense , as 2 Chron. 30. 19. Iob 42. 8. Psalm . 32. 2. Sap. 12. 1●… . E●…ek . 33. 16. Rom. 4. 4. 8. 5. 13. 2 Tim. 4. 16. Philem. 18. but also reputure and r●…putari construed with a dative , as Gen. 15. 6. Numb . 18. 27. 30. Deut. 21. 8. ●…bsque dativo . Deut. 23. 21. 24. 15. Iud. 4. 9. 2 Sam. 19. 19. 1 Chron. 21. 3. Psal. 106. 31. 1 Mac. 2. 52. Rom. 4. 3. 5. 9. 10. 11. 22. 24. Galath . 3. 6. Iam. 2. 23. But , say they , the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a simple Verbe , and the Hebrew chashab doth signifie p●…rare , not imputar●… , to thinke , esteeme or account , not to impute . I answer , when the Hebrew Verbe is read with Lamed , or the Greeke with the dative of the person , it signifieth properly to impute , ( as in the places even now quoted ) and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which word also is used by the Apostle , Rom. 5. 13. Phile. 18. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Vari●…us doth expound it producing this example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The sinnes of the children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Fathers , that is , imputeth , or layeth them to their charge , and so the vulgar Latine translateth the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine imputare , as Rom. 4 , 4. 8. or reputare with a dative , as Rom. 4. 3. 5 , &c. or accepta ferre , as Rom , 4. 6. which are all one , even in the opinion of that Latine interpeter . Neither should this act of imputation seeme strange seeing the practise thereof is usuall among men . For as when the debtour being not able to make payment , if the surety shall pay the whole summe or satisfie for the debt , the sureties payment or satisfaction is imputed to the debtour , and accepted in his behalfe , as if himselfe had discharged the debt . Even so wee being debtours to God , both in respect of the penalty due for our sinnes past , and also of obedience which we owe for the time to come , and being altogether unable either to satisfie the one or performe the other : Christ as our surety fatisfieth both these debts for us , and his satisfaction is imputed unto us , and accepted in our behalfe , as if we in our owne persons had discharged our debt . § . II. Whereas in the second place they deride imputed justice , calling it putatitiam , as if it were an imaginary righteousnes only : which also , they say , doth both derogate from the glory of God , to whom it were more honourable to make a man truely righteous , than to repute him righteous , who in himselfe is wicked ; and also detract from the honour of Christs Spouse , who is onely arraied with her Husbands righteousnesse , as it were a Garment , being in herselfe deformed . I answere first , whom●… the Lord doth justifie , hee doth indeed and in truth constitute and make them righteous by imputing unto them the righteousnesse of Christ , no lesse truely and really , than either Adams sinne was imputed to us , or our sinnes to Christ , for which hee really suffered . Secondly , whom God justifieth or maketh righteous by imputation , them also he sanctifieth , or maketh righteous by infusion of a righteousnesse begun in this life , and to bee perfected when this mortall life is ended . And further , that it is much more for the glory both of Gods justice and of his mercie , when hee justifieth sinners , both to make them pe●…fectly righteous by imputation of Christs righteousnesse : and also having freed them from hell by the perfect s●…tisfaction of his Sonne , and entitled them to the Kingdome of Heaven by his perfect obedience ; to prepare and to fit them for his owne Kingdome , by beginning a righteousnesse inherent in them , which by degrees groweth towards perfection in this life , and shall bee fully perfected so soone as this life is ended , rather than to justifie , or to speake more properly to sanctifie them onely by a righteousnesse which is unperfect and but begun , which in justice can neither satisfie for their sinnes , nor merit eternall life . And as for the Spouse of Christ , as it is most honourable for her to stand righteous before God , not in her owne unperfect righteousnesse , but in the most perfect and absolute righteousnesse of Christ the eternal Son of God , which far surpasseth the righteousnes of al men and Angels : so it is both profitable to her , and honorable to God whiles shee is to continue he●… warfare and pilgrimage in this world , to bee subject to insirmities and imperfections ; whereby shee being humbled in her selfe , is taught to rely upon the power and goodnesse of God whose b grace is sufficient for her , and whose power is seene in her weakenesse ; especially considering , that though her obedience bee unperfect , yet , it being upright , it is not only accepted in Christ , by whose perfect obedience imputed her wants are covered , but also graciously rewarded : and also considering , that the remainders of sinne are left ad agonem , that having maintained a spirituall warfare against them , and the other enemies of her salvation , and having overcome them , she may receive the Crowne promised to them which overcome . § . III. As touching the third , which is Bellarmines first objection in this place , that it is no where read , that Christs righteousnesse is imputed unto us , or that wee are justified by Christs righteousnesse imputed . I answer , that as in many other controversies the assertion of neither part is in so many words and syllables expressed in the Scriptures : so neither in this . For where doe the Papists read , either in Scriptures , or Fathers , that our righteousnesse inherent is the formall cause of our justification before God ? The contrary whereof , in substance , is so often read , as it is said , that wee are not justified by our workes , or by our owne righteousnesse , nor in our selves , nor by a righteousnesse prescribed in the Law in which all inherent righteousnesse is fully and perfectly described . But the substance of our assertion is often read , as namely , First , that when God doth justifie a finner hee imputeth righteousnesse unto him without workes , that is , without respect of any righteousnesse inherent in or performed by himselfe , Rom. 4. 4 , 5 , 6. Secondly , that hee justifieth him , not by the parties c owne righteousnesse , or by making him righteous in himselfe , but by the righteoufnesse of another , viz. Christ , in whom hee is made righteous . Thirdly , that we are justified by the bloud d and by the e obedience , that is the personall righteousnesse of Christ , which neither it selfe , nor yet the merit thereof ( without communication wherof no man can be saved ) is or can be communicated unto us otherwise than by imputation . From whence wee may argue thus . The righteoufneffe whereby wee are justified is imputed : for when God doth justifie a man hee imputeth f righteousnesse unto him . By the righteousnesse of Christ wee are justified , Rom. 5. 9. 19. Therefore the righteousnesse of Christ is imputed unto us . Fourthly , that as by the disobedience of Adam wee were made ●…inners , namely , by the imputation thereof unto us , ( for neither the guilt , nor the corruption , nor the punishment , which is death , had belonged to us , if the sinne it selfe had not beene imputed unto us , ) so by the obedience of Christ wee are justified , which , if it were not imputed to us , we could by it neither be freed from hell , nor entitled to heaven , nor made inherently just by it . Fifthly , that wee are so made the righteousnesse of God in Christ , as hee was made sinne for us , that is , by imputation . Sixthly , and lastly ( to omit other proofes ) when the Papists doe confesse that Christs satisfaction is imputed unto us : they confesse as much as wee teach , if it bee rightly understood . For his satisfaction for us is either in respect of the penalty of the Law , to free us from hell ; or in respect of the Commandement , to entitle us to heaven . The penalty hee hath satisfied by his sufferings , which is obedientia crucis his obedience of the Crosse : the Commandement , by the perfect fulfilling therof , which is obedientia Legis , his obedience of the Law. Now Bellarmine , as I have heretofore shewed , teacheth in his fifth chapter of his second booke that God accepteth in our behalfe the righteousnesse of Christ , whereby he satisfied for us . And in the tenth chapter , that not ou●… righteousnesse doth satisfie for our sinnes , but the righteousnesse of Christ which is imputed to us : and to that purpose citeth h Bernard . For if one , faith he , dyed for all ; then all were dead , that the satisfaction of that one might bee imputed to all , as hee bare the sinnes of all . § . IV. Bellarmine his second and third argument both tend to prove that for the justification of a sinner there is no need of imputation of Christs righteousnesse : where , in mine opinion , hee might as well have alleaged , that there is no need of a Saviour . For if there bee need of a Saviour , it is to free us from the danger of damna ion , and to entitle us to the Kingdome of heaven : both which benefits are implyed in justification . But how should we , who are sinners , and consequently by sinne obnoxious to damnation , and excluded from heaven , bee either acquitted from hell , or made heires of heaven ? For neither by our selves nor by any other meanes in the world can we bee freed from hell or have right to heaven , but onely by the death and merits of Christ our onely Saviour , which is so cleare a truth , that the Papists themselves cannot deny it . But how can wee bee freed from hell by Christs sufferings , or entitled to heaven by his obedience , if the Lord doe not accept of his sufferings and obedience in our ●…ehalfe , as if we had suffered and done the same in our owne persons ? If God doe not accept them in the behalfe of the faithfull , for whose sake hee did obey and suff●…r : then all that Christ did and suffered for us was in vaine ; and in vaine did he take our nature and our sinnes upon him If the Lord doe accept in our behalfe the fufferings and merits of Christ , then doth he impute them unto us . For by imputation , as I haue said , wee meane nothing else . Neither can the sufferings and obedience of Christ , being transient , as I have also shewed before , bee otherwise communicated unto us , but by imputation . § . V. But come we to his second argument : for if , saith he , imputation bee necessary , it is chiefly for this cause , because a man after remission of sinne remaineth still a sinner , his sinne being covered and not abolished . But when sinnes are remitted , they are not onely covered , but utterly abolished . But here Bellarmine grossely mistaketh our assertion , as if we held , that sins are first forgiven , and then , after the forgivenesse of sinnes , righteousnesse is imputed . But wee hold , that by imputation of Christs righteousnesse or satisfaction we have remission of sinne , and not otherwise : and therefore that to remission it ●…selfe imputation is absolutely necessary . For God forgiveth no sinne , nor remitteth the guilt of punishment for which his justice is not fully satisfied . But wee are not able our selves to satisfie for our sinnes but by eternall punishment . Therefore it is impossible ( salva Dei justitia ) that our sinnes should bee forgiven , unlesse Christs satisfaction be imputed unto us . § . VI. And whereas still he harpeth on that string that remission of sinne is the utter deletion or abolition of it , to wit , by infusion of righteousnesse , and that therefore imputation of Christs righteousnesse is needlesse ; I answere , first , that in sinne two things are considered , the guilt , and the corruption . That in remission of sinne the guilt is fully taken away by imputation of Christs perfect righteousnesse ; but the corruption or pollution is not taken away by remission , but by mortification ; and that not fully and at once , but by degrees . And howsoever these two benefits doe alwayes concurre , remission of sinne and mortification of sinne , ( for whosoever are freed from the guilt of sinne are also freed from the dominion of sinne ; and to whom the Lord granteth remission , to them hee granteth repentance , Gods forgiving and mans forgoing or forsaking of sinne going alwayes together ) notwithstanding they are by no meanes to be confounded . I confesse that both of them are wrought by the bloud of Christ , and by his death ; but in a divers respect . For by the bloud of Christ is meant all that which issued out of his blessed side , which was both bloud and water , Ioh. 19. 34. which Saint Ioh●… vers . 35. noteth as a thing most remarkable ; and accordingly in his first Epistle , Chapter 5. vers . 6. urgeth it . This is he that came by water and bloud ( even Christ Iesus ) not by water onely , but by water and bloud . The bloud of redemption , to redeeme us from the guilt of sinne ; and the water of ablution , to purge us from the pollution of sinne . The death also of Christ may be considered , either in respect of the merit thereof , as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a price or ransome apprehended by faith , to redeeme us from the guilt of sinne : or in respect of the vertue and efficacy , as it is a medicine or plaister i applyed by the Holy Ghost to cure us of the malady of sinne . Both Christ worketh by his bloud and by his death : but the former is done without us , and ( in respect of sinnes past , at once , as when a debt is fully satisfied ) the later is wrought in us , as when a disease is cured by degrees . § . VII . Secondly , if remission of sinne bee an utter deletion , or a totall abolition of sinne , then no mans sinne is forgiven in whom any sinne remaineth , which is a most desperate doctrine , as heretofore k I have shewed : for where is that mortall man in whom no sinne remaineth ? If the Papists say they have no sinne , Saint * Iohn will tell them , that there is no truth in them . Thirdly , in the Scriptures , to remit sinne is not to abolish it but to pardon , l and to forgive it , or not to impute it . And further , God is said so to forgive our sinnes , as wee forgive the offences of others : which wee doe , when by charity m we cover them ; when we do not remember them with any desire or purpose to revenge them : when we are reconciled to them that offended us . The difference is , that God forgiveth not onely in mercy , but in justice also ; forgiving no sinnes but those for which his justice is fully satisfied . He forgiveth therefore those sinnes , for which Christ hath satisfied , he remitteth the punishment to us , which Christ hath borne for us ; he covereth them , but with the robe of Christs righteousnesse : hee is reconciled unto us , but it is Christ , for whose sake he doth forgive our sinnes . Thus therefore I argue , If remission of sinne bee not the deletion of the sinne it selfe by infusion of righteousnesse , but the not imputing or covering of it , the taking away of the guilt by imputation of Christs satisfaction ; then we are justified not by infusion but by imputation : but the former is true ; therefore the later . Yea but ●…aith Bellarmine the Scripture by remission of sinne understandeth the utter abolishing of sinne , and to that purpose useth all manner of words , which could be devised to expresse the utter deletion of sinne : to which purpose he alleageth many testimonies , all which I have answered n heretofore . § . VIII . Fourthly , if there be a totall deletion of sin in our justification by the infusion of righteousnesse ; then that righteousnesse which in our justification is infused , is perfect : for the infusion of righteousnesse which is unperfect , cannot cause a totall abolition of sinne . Nay , the imperfection it selfe is a sinne . But it is absurd to imagine , that the righteousnesse which is infused in the first imaginary justification of the Papists ; or , as we speake , in our first regeneration is perfect , seeing in our best estate in this life wee receive but the first fruits of the Spirit : and in our first regeneration , which is , as it were , our conception , wee receive but the seeds , as it were , of Gods graces . And therefore to imagine , that in Infants newly Baptized , having not so much as the use of reason , there is perfection or full growth of Faith , Hope , and Charity , when actually they neither can beleeve , hope , or love , surpasseth all absurdity . Especially when they acknowledge a great difference , not onely betweene viatores , which are in via , that is , the faithfull in this life ; and comprehensores , which are in pa●…ria , that is , the Saints in heaven ; but also among viatores themselves , whom they distinguish into three degrees ; incipientes , which are as infants ; proficientes , which are as adolescentes ; and perfecti , which are as adulti , among whom none are so perfect , o but that still something may and ought to bee added ; their inner man being renewed from day to day : 2 Cor. 4. 16. untill they come to full pe●…fection , which is not to bee attained unto in this life . Shall then not onely other viatores be perfect , but incipientes also ? Now it is apparant that their justification is incipientium , even of infants in Baptisme : in whom if there be a totall deletion of sinne by infusion of righteousnesse ; then that righteousnesse which in Baptisme is infused , is perfect , neither can any thing be added to their Fa●…th Hope , and Charity . But that there is no perfect inherent righteousnesse in this li●…e in any meere man whatsoever , may thus briefly be proved . In whomsoever is sinne in them is not perfect righteousnesse : for perfect righteousnesse and sinne cannot stand together . But in all mortall men there is sinne , therefore in no meere or mortall man is perfect righteousnesse inherent . CAP. VI. Bellarmines third argument , that because the righteousnesse infused in iustification is perfect , refuted . § . I. BELLARMINE his third argument , whereby in the second place hee would prove the imputation of Christs righteousnesse to bee needlesse unto justification , is because the righteousnesse which in justification is infused , is perfect . But his argument is unsufficient , and his disputation is ●…ophisticall . Vnsufficient , for although our righteousnesse for the time to come should be perfect : yet for the temission of sinnes past , wherein in justification partly consisteth , the imputat●…on of Christs satisfaction is absolutely necessary . His disputation is Sophisticall ; wherin he argueth à posse ad esse : and worse than so : for where he ought to prove , that the righteousnesse infused in our justification is perfect in all that are justified , and so soone as they are justified ; hee proveth , that in some men whom he accounteth perfect , it may in some part of their life , after thay have been good proficients , be perfect . But that is not the question : but whether the righteousnesse which in the justification of a sinner is infused , which they call their first justification , be perfect , or not : for if it be unperfect and but begun●… it cannot possibly justifie a sinner before God ; but for all it , the imputation of Christs righteousnesse will be most necessary . But let us follow him in his proofe , such as it is . Inherent righteousnes , saith he , ●…onsisteth in these three especially , faith , hope & charity : if therefore these may be perfect in this life , then o●…r inherent righteousnesse may be perfect . Here againe he disputeth sophistically : First , because , when he should prove , that these habits of grace , when they are infused to justify men ( as namely in baptisme ) are perfect , and therefore that the imputation of Christs righteousnesse is needlesse : hee proveth , that they may bee perfect in some men , in some part of their life : secondly , whiles hee proveth severally the perfection , or rather the possibility of the perfection of this or that vertue : for perfection of inherent righteousnesse is not proved by the perfection of any of these severally , but of them and of all others joyntly . For if there bee imperfection in any of those vertues or graces wherein inherent righteousnesse consisteth , then is not the inherent righteousnesse perfect . But let us see , how he proveth them severally . And first , for Faith : which he proveth may bee perfect in this life : what it may bee in some choise men , and in some part of their life , it is not here questioned , but whether it be perfect , when men are first justified thereby . The Apostles in some part of their life had a great and a strong faith , yet for some time , even after they were justified , were , by the censure of our Saviour , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a men of little faith . § . II. But yet let us see how he proveth it may be perfect in this life . This he endevoureth to prove by sixe arguments , his first proofe is this . If faith cannot be perfect in this life , then it can never be perfect , but it is not to be beleeved , that so excellent a vertue shall never be perfect . The consesequence of the proposition he proveth ; because in the life to come it shall not be perfected , but evacuated , or made void . I answer , first , to the prosyl . logisme , or proofe of the proposition : for first , that , which hee calleth the evacuating of faith , is the perfecting of it . It is eternall life b to kn●…w God : but in this life wee know him by faith , in the life to come by vision : here , as it were in a looking-glasse , and obscurely ; there , face to face : here wee are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or growing age , wherein wee must still grow towards perfection : there we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection : here wee lead a mortall life ; there an immortall . As therefore our mortall life is swallowed up of immortality , wherby it is perfected , and our growing yeeres by perfect age , our obscure knowledge , and as it were in a glasse , by intuitive aspect : so our faith in the life to come is to bee swallowed up in vision , and our hope in fruition . For faith and hope are not of things seen and enjoyed . But when the things beleeved are seen , and the things hoped for enjoyed ; then are faith & hope broght to their consumm●…tion and perfection . Secondly , if our faith shall be evacuated , as hee speaketh , in the life to come , that is an evidence that in this life it is unperfect . The Apostle 1 Cor. 13. 8. saith , that our knowledge , meaning the knowledge of faith , shall bee evacuated , or made void and of no further use ; for wee know , saith hee , in part , verse 9. and wee prophesie in part , c but when that which is perfect is come , then that which is in part shall be evacuated ; that is , saith Augustine , d ut 〈◊〉 jam ex parte sit sed ex toto : when I was a child , I spake as a childe , I understood as a child , I reasoned as a child : but when I became a man , I evacuated childish things : for now , to wit , by faith wee see and know as it were , in or by a looking-glasse , and as it were in a riddle or in a d●…rke speech ; but then wee shall see face to face . Now I know in part , but then I shall know , even as also I am knowne . If therefore faith shall bee perfected by vision , the consequence of the proposition with the proofe thereof is to be denyed : and the evacuating of it by vision is a pregnant proofe , that in this life it is but in part . As touching the assumption I say , that faith , which is the evidence of things not seene , and the substance of things hoped for , shall never bee perfected , untill the things which are beleeved shall bee seene , and the things hoped for shall be enjoyed . § , III. His second reason to prove that faith may be perfect in this life is this : because , that faith , which hath bene tryed in the for●…ace of temptation , is perfect , whereto if hee assume , that the faith which in justification is first infused , either in infants when they are baptized , or in others in their first justification , hath beene tried in the Fornace of temptation , hee shall be ridiculous : for it must be , before by tryall it bee approved . but supposing him to speak of the faith of men being adulti and already justified : his impertinent proofe standeth thus . That faith , which is more precious than gold tryed in the fire , is perfect : That faith , which hath beene tryed and approved by temptation , is more precious than gold tryed in the fire , witnesse Saint Peter , 1 Epist. 1. 7. therefore that faith is perfect . Answ. The proposition is to bee denyed . For temptations and afflictions are trialls , not of the perfection , but of the soundnesse and unfainednesse of faith . All faith , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , true and unfained , though not perfect , endureth temptations . Heresies are trialls , whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e not the perfect but the sound and upright Christians may be knowne . Affliction worketh patience , f and patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation , that is sheweth them to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound and approved , who patiently beare afflictions . Wherefore blessed is the man g that endureth temptation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because when hee shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not a perfect , but a sound and approved Christian , hee shall receive the Crowne of life . Temptation therefore is fitly called h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of our faith , because it tryeth those who professe the faith , whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Christians , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , hypocrites . But not all that be not perfect , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor any perfect though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all those that are not upright are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say hypocrites . § . IV. His third reason : whosoever beleeve with all their heart , or their whole heart their faith is perfect : some do beleeve with their whole heart , as namely , the Eunuch , Act. 8. 37. therefore the faith of some is perfect . To helpe him , I will confesse , that not onely some , but all , who have faith unfained , beleeve with their whole heart . But the proposition is to bee denyed . For to beleeve with the whole heart , being not legally but evang●…lically understood , is to beleeve not with an heart i and an heart : that is an heart divided , but with an entire and upright heart , wherein there is no guile , k that is hypocrisie . So that hee which beleeveth integro corde with an upright heart , or with faith unfained , is said according to the scriptures , to beleeve with his whole heart ; which proveth not the perfection , but the soundnesse of faith . Neither is it credible either that Philip would require perfect faith in men before they be baptized , for to such Baptisme were needelesse ; or that the faith of the Eunuch , being a new convert , not yet baptized , was at that time perfect : For what I pray you was his faith ? Was it not this , I l beleeve that Iesus Christ is the Sonne of God : which is the very first degree of justifying faith . § . V. His fourth reason , because the faith of Abraham was altogether perfect . What will hee from thence inferre ? Ergo , the faith of all , when they are first justified , is perfect ? but hee commeth farre short of that conclusion . All that can bee concluded , if the premisses were true , is this . Abraham had perfect faith ; Abraham was justified , therefore some justified person hath a perfect faith The proposition hee proveth out of Rom. 4. 19. 20. where it is said that hee was not weake in faith ( as many are , who notwithstanding are justified ) neither staggered at the promise of God through unbeleefe ( as Zacharias did Luk. 1. 20. who notwithstanding his unperfect faith was a man justified ) but was strong in faith , being fully perswaded and therefore had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei the full perswasion of faith , ( which few or none have when they are first justified . ) Now saith he , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the perfection of faith . Answ. first to the proposition , that Abrahams faith when hee was first justified , was not perfect , whatsoever it was afterwards : secondly , to the proofe of it out of Rom. 4. 20. 21. from which testimony it is indeed proved , that the faith of Abraham , after he had beene for a long time justified , was strong , but not perfect . Neither is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or full perswasion of this point , that God is omnipotent , which here is adscribed to Abraham , the perfection of faith ; nor yet every full perswasion of the truth of God concerning Christ. For first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m which is a full perswasion of assent to any truth of God , but especially to the truth , that Iesus the Sonne of the Virgin Mary is the eternall Sonne of God and the Saviour of all that truely beleeve in him : which , though it justifie if it be a lively and effectual assent , joyned with an earnest desire and settled resolution of application ; yet is farre from the perfection of faith . For there is also n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the full perswasion of speciall faith , ( which goeth beyond the ordinary faith of all Papists , ) when thou certainely beleevest , not onely that Christ is the Saviour of all the faithfull , but also that he is thy Saviour , and that by him thou shalt be saved . Now every assurance or assured perswasion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which there are many degrees , through which we must strive , proceeding from faith to faith , towards a full assurance : which yet is never so full , but that still more and more may and ought to be added to it . As for Abraham , though his faith were strong and excellent , yet was it not perfect : which appeareth by many signes . For if his faith had beene perfect , then it had not needed to have beene strengthened and confirmed . Why then did the Lord in every Chapter almost of his story renew and repeat his promises unto him ? Why did hee confirme them by oath ? Why did he seale them by the Sacrament of Circumcision , which is the seale of that righteousnesse which is by faith . How came it to passe , if Abrahams faith was altogether perfect , that twice he used that unlawfull shift , which proceeded out of distrustfull feare : calling his wife , his sister ; whom , to save his owne life , he exposeth to danger : for perfect faith expelleth feare and distrust . § . VI. His fifth reason is besides the purpose . For whereas hee should prove , that the faith of all the faithfull is in their justification perfect ; hee proveth , that the faith of some speciall men , who are highly commended in the Scriptures , as rare examples of a strong faith , was after they had beene justified , not a weake and a languishing , but a strong and valiant faith : to which purpose hee alleadgeth . Heb. 11. 33. 1 Iohn 5. 4. 1 Pet. 5. 9. Ephes. 6. 16. and thereupon inferreth : Surely that faith which can overcome the world , resist the Devill , and repell all his fiery darts , must not be a weake or languishing , but a strong and valiant faith . All which we grant . But yet deny , either that it was so strong when they were first justified thereby , or that , when it was at the strongest , it was perfect . But here , by the way , I would faine know of Bellarmine and his consorts , whether this strong faith so much commended in the Scriptures , bee onely a bare assent to the truth of the word and promises of God , or rather an assurance , which wee call speciall faith grounded on the word and promises applyed to our selves ? In his last reason , he urgeth againe the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Heb. 10. 22. signifying , as he saith , with our consent , a most full and most perfect perswasion . We acknowledge that it signifieth a full perswasion , which wee call assurance , which is so farre from being in all the Papists , when they are justified , as that none of them have it at all without speciall revelation , which , they will confesse , is very rare . But yet of this assurance o there are degrees ; all aspiring in this life , but none attaining to perfection : for when wee have attained to some assurance , wee must still labour p to increase it , striving toward perfection . So much of Faith. § . VII . As touching Hope , ( saith he ) the testimony of the Apostle , Heb. 6. 19. may suffice : for there he saith , that our hope must be the anchor , as it were , of our soule , safe and sure . Answ. This argueth the assurance of Hope in some of Gods children after they have beene justified , but not the perfection . Sound Hope is safe and sure ; because it never confoundeth or maketh ashamed , Rom. 5. 5. where , by the way also , I would gladly learne , if there may be such a full assurance of Faith and Hope , ( as here Bellarmine affirmeth ) and that without speciall revelation ; why there may not be the like assurance of Salvation , and of perseverance to Salvation , which elsewhere hee stoutly denieth , and by his denyall confuteth his owne assertion in this place : for if there cannot bee assurance of Salvation , much lesse can there bee perfection of Faith and Hope . CHAP. VII . Bellarmines proofes , that Chàrity is perfect , disproved . § . I. THere remaineth Charity , which he would prove to bee perfect , not in all , and that in their first justification ( which he ought to prove , or else he proveth nothing ) but in som men in some part of their life after their first justification : and this he proveth , first by the testimonies of Augustine , and after by authority of Scripture Out of Augustines booke de natura & gratia a , hee citeth two testimonies ; the former in these words , ipsa charitas est verissima , plenissima , perfectissimáque justitia : which Augustine doth not speake of Charity when it is infused in the act of justification , nor of Charity in generall , but of that perfect Charity whereunto nothing may bee added which hee confesseth to bee the truest , the fullest , the perfectest justice . The latter in these words , b perfecta Charitas , perfecta justitia est : perfect Charity is perfect righteousnesse ; which wee deny not . But that no man in this life doth attaine to perfect Charity ; Augustine , though he would not in that booke dispute of the possibility thereof ( because God if he please is able to bestow perfect justice , and to make men free from all sinne ) yet in other places hee doth plainely and fully teach : as first Charity c in some is greater , in some lesse ( and therefore not perfect in all that are jus●…ified ) in others none at all , but the most full and compleat which now cannot be increased , is in no man so long as hee liveth here . Now , so long as it may be increased , assuredly that which is lesse than it ought to be , is a fault . By reason of which default , there is not a righteous man upon the earth that doeth good and sinneth not : for which default no man living shall be justified before God : for which , if we shall say that we have not sinne , we deceive our selves and the truth is not in us : for which , though we be never so good proficients , we must of necessity say , forgive us our debts . And in another place : d In part there is liberty , in part bondage : as yet , no entire , no pure , no full liberty . And after ; let not sinne reigne in your mortall bodyes , &c. he doth not say let it not be , but let it not reigne . As long as thou livest , sinne must needs be in thy members , onely let the kingdome be taken from it . § . II. To this purpose a multitude of Testimonies might bee cited out his Booke , De perfectione justitiae , which hee wrote against Caelestius the Pelagian , who held that men may attaine to perfection in this life . I will content my self with a few . Tunc erit plena justitia , quando plena sanitas , quando plena charitas , plenitudo enim legis charitas . Tunc autem plena charitas , quando videbimus cum sicui●… est . — Charitas plena & perfecta tunc erit , cum videbimus facie ad faciem . The e righteousnesse which we have here in our pilgrimage is to hunger and thirst after righteousnesse , that hereafter we may be filled . — Quotquot ergo perfecti hoc sapiamus . id est , quotquot perfectè currimus hoc sapiamus , quòd nondum perfecti sumus , ut illic perficiamur quo perfectè adhuc currimus : ut cum venerit quod perfectum est , quod ex parte est destruatur , id est , non jam ex parte sit sed toto . quia fidei & spei res ipsa , non quae credatur , & speretur , sed quae videatur teneaturque succedet : charitas a. quae in his tribus major est , non auferatur sed augeatur & impleatur , contemplata quod credebat , & quod sperabat indepta . In qua plenitudine charitatis praeceptum illud implebitur , Diliges Dominum Deum tuum ex toto corde , &c. Nam cùm est adhuc aliquid carnalis concupiscentiae , quod vel continendo frenetur , non omnimodò ex tota anima diligitur Deus . So much of Augustine . § . III. Divine Testimonies ( saith he ) we meet with every where . For first , our Lord saith . Greater charity hath no man than this , that a man lay downe his life for his friends , Ioh. 15. 13. but it is evident , that very many , that is , to say , all the Martyrs , haue attained to this perfection of charity . Answ. So to lay downe a mans life for others , as Christ did lay down his for us , is the perfection of Charity , But the love of Martyrs , though great , commeth farre short of this perfection . For as f Cardinall Tolet hath well observed upon this text , the quantity or measure of charity may bee considered three wayes ; By way of Estimation or appreciation . Intension . Extension . In all which respects the love of Christ doth farre surpasse the love of Martyrs . First , by way of appreciation : because he gave that for us , which is more and of greater value , than what is given by Martyrs . First , because of the dignity of his person . For hee being the great g God and our Saviour gave himselfe for us , and therefore gave for us a greater gift , than all the Martyrs put together can give . Secondly , because where Martyrs give their bodies only , that they may save their owne soules : Christ gave himselfe , that is both body and soule for us , that hee might redeeme both our bodies and soules : which both hee did assume , that hee might give both for us : not onely in his body suffering death even the death of the Crosse , but in his soule undergoing , as our surety , the wrath of God for us ; the feare whereof brought him into that agony which made him sweat drops of bloud , and the sence of it upon the Crosse made him cry out , My God my God , why hast thou forsaken me ? being for a time , in his owne sence , as a man separated from God , which separation from God is the death of the soule . Now that Christ did thus farre give his soule as well as his body for us , divers of the Fathers , especially those which confute the heresie of the Apollinarists ( who denied that Christ had an humane soule ) doe teach . Cyrill saith , h that Christ gave his flesh a price of ransome for the flesh of all , and his soule likewise a price of ransome for the soules of all . Theodoret , i the good Shepheard gave his body and soule for his sheep , who have both body and soule . And againe , the nature of men consisteth of body and soule , both which being lost by sinne our Lord having taken upon him both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our bodies hee gave his body , and for our soules also his soule . Irenaeus , k that Christ redeeming us by his bloud , that is , by the sufferings of his manhood , gave his soule for our soules , and his flesh for our our flesh : Ambrose l the Divinity of the Word was not offered in sacrifice for that which hee had put on : he offered in himselfe ▪ and hee put on that which before hee had not , that is , his whole manhood . For Christ our Priest both God and man upon the Altar of his Deity ( for it is the Altar which sanctifieth the sacrifice ) did offer his whole manhood consisting both of body and soule as a whole burnt offering for us . Wheras therefore in the Doctrine of redemption mention is made either of his body alone ▪ as Col. 1.22 . 1 Pet. 2.24 . or of his soule onely , as Esa. 53. 10 , that his soule was made an offering for sinne , and in this place , Ioh. 15. 12. greater love hath no man than this , that a man lay downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animam suam , his soule for his friends : wee are , by a Synechdoche , to understand the whole manhood , that is , himselfe , as hee was man. Now it is a greater love for a man to give both body and soule for another , than to give his body onely . § . IV. Secondly , in respect of intension , it argueth greater love , when a man is willing , of his owne accord , and desirous to lay downe his life for others : than when necessity is laid upon him . Christ was willing m of his owne accord yea and earnestly desirous ( for so he saith , n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to lay downe his life for us . Martyrs doe not , yea ought not , ordina●…ily , offer themselves to death , for , qu●… amat periculum peribit in eo ; and our Saviour hath taught them , when they are persecuted in one city to flee to another . But they are and ought to bee willing to lay down their lives rather than deny The Truth . Our Saviour prophecying of Saint Peters Martyrdome , Iohn 21. 18. saith , when thou wast young , thou diddest gird thy selfe and walke whither thou wouldest : but when thou shalt be old , thou shalt stretch forth thy hands and another shall gird thee , and carry thee whither thou wouldest not . Againe , when a man doth lay downe his life freely , as Christ did , without either tye of duty , or expectation of recompence , it argueth greater love , than what is so done out of duety , as that if hee did it not , hee should sinne ; and so lose his soule o by seeking to save his life ; or out of love to himselfe , to lay downe his life to save his owne soule , which is the common case of Marty●…s . § . V. Thirdly , in respect of extension : his love is greater that layeth downe his life not onely for his friends and well willers , and such as have beene good unto him : for pe●…adventure for such , as the Apostle saith . Rom. 5. 7. some , though hardly , would adventure to dye , ( and some few examples in that kind wee read of ) but also for sinners and for his enemies , who though they doe not love him , yet are beloved of him , and therefore in respect of his affection are his friends , as beloved of him , though in respect of their affection , enemies . Thus our Saviour having loved us , commendeth his love towards us , Rom. 5. that when we were sinners , verse 8. and by our sinnes enemies , vers . 10. hee dyed for us . But Martyrs when they dye for others , they lay downe their lives not for their enemies but for their brethren in Christ , 1 Iohn 3. 16. § . VI. His second proofe is out of 1 Ioh. 2. 5. Hee that keepeth the Word of God , in him verily the love of God is perfected . But that the Word of God may be kept , the same Apostle in the same Epistle teacheth , 1 Ioh. 5. 3. and his Commandements are not grievous unto us . Answ. The keeping of the Commandements being an effect and fruit of Love , Charity is said to bee perfected by it , that is , perfectly knowne , as a good Tree by his fruit ▪ and as Faith is said , Iam. 2. 22. to bee made perfect by good workes : and as Gods strength is perfected in our weakenesse p for hereby men are knowne to love God , if they keepe his Commandements , Exod. 20. 6. Iohn 14. 15. 1 Iohn . 5. 3. If any man say hee loveth God , q and keepeth not his Commandements , he is a lyar , that is to say an hypocrite , whose love is not sincere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but fained and counterfeit . Now they are said to keepe Gods Commandements , not who perfectly fulfill them , for such keepers of the Law are no where to be found ; but such as keepe them with their soule , Psal. 119. 167. or with their whole heart , Psal. 119. 34. that is with a sincere and upright heart . They therefore who have an upright desire , an unfained purpose , a sincere endevour to walke in the obedience of all Gods Commandements , are said to keepe them . This studium piet●…tis is the perfection of a Christian in this life ; which whosoever hath attained unto , is most willing and ready to acknowledge his imperfection . § . VII . His third proofe is out of such places as speake of performing of duties , as namely of loving God , with the whole heart , as Ec●…l . 47. 8 David praised the Lord with his whole heart , and loved him that made him . Deut. 30. 6. this perfection of Charity is promised : the Lord will circumcise thine heart and the heart of thy seed , that thou maist love the Lord thy God with all thine heart and with all thy soule . Answ. By that phrase , as I have said , nothing else is meant , but the integriry and uprightnesse of heart . David praised God with his whole heart , that is Psal. 119. 7. with uprightnesse of heart : hee served God with his whole heart , that is , he walked before him in truth and uprightnesse of heart , 1 King. 3. 6. § . VIII . In the fourth and last place hee produceth those places wherein mention is made of perfection , as Mat. 5. 48. Be you perfect as your heavenly Father is perfect . The Apostle acknowledgeth himselfe and some others to be perfect . 1 Cor. 2. 6. wee speake wisedome among those that are perfect . Phil. 3. 15. so many of us therefore as are perfect , &c. Now saith he , it is evident that perfection 〈◊〉 in Ch●…rity , for asmuch as it is the bond of perfection . Col. 3. 14. Answ. First , in generall to all such places , by distinguishing perfection : for there is a perfection in respect of parts , and so an infant having all his parts , is a perfect man. And such are all upright persons , who walke in all Gods Commandements , making Conscience of all their wayes : and there is a perfection in respect of degree , which no man attaineth unto in this life . Againe , there is an absolute perfection , which none attaine unto here ; and a relative perfection in relation and comparison to others : so those who are adulti growne men in religion , are called perfecti , in respect of babes . Thirdly , there is a perfection legall , which in respect both of parts and degrees is absolutely conformable to the Law , which is the perfect rule of righteousnesse . Of this , there is no example , but Christ himselfe : and there is a perfection evangelicall , commended in the covenant of Grace , which consisteth not in the perfect and totall performance , but in the integrity and uprightnesse of the heart , that is , in the sincere desire , unfained purpose and upright endevour aspiring towards perfection , which in the Scriptures in many places goeth under the name of perfection , as I have shewed else where ; so that what is done with an upright heart , is said to bee done with a perfect heart , and with the whole heart , and the man who is upright , though subject to many imperfectious , is called perfect . § . IX . To the places in particular I answer , and first to that Matth. 5. verse last : which , according to the wicked Doctrine of the Papists , is not a precept of Charity , but a counsell of perfection ; which doth not belong to all that are justified , bu●… is peculiar to those , who professe themselves to live in a state of perfection . I call it wicked , because as appeareth , verse 45. our Saviour requireth this perfection , as a necessary duty to be performed of all the Sonnes of God , who are to imitate the unpartiall bounty of God their heavenly Father in do●…ng good both to good and bad , which in this conclusion , in Matthew is termed to be perfect , and in Luk. 6. 36. to bee mercifull , as our Father is mercifull . But though wee imitate this unpartiall bounty of God ; yet it doth not thereupon follow , that wee have attained to the perfection thereof . § . X , In the other two places , by men perfect are understood adul●…i growne men , opposed to younglings and infants : who must be sedde with milke , being not capable of strong meat : for every one that useth milke is unexpert in the word of righteousnesse , for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babe : but strong meate ( which 1 Cor. 2. 6. is called wisedome ) belongeth to them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulti , who are come to yeres of difcretion , evensuch as by reason of use have their senses excercised to discerne both good and bad , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed : so 1 Cor. 14. 20. bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in understanding , howbeit in malice be yee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in understadning be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , adulti , such as are come to yeres of discretion & understanding . Not that any in this life ( wherein we are alwaies in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , our growing age , wherein we are to be renewed from day to day ) doe attaine to that ripenesse of age and stature , or to that perfection of growth , as that we should not need to grow any more . For , as the Apostle sheweth in the next place , viz. Phil. 3. 15. which Bellarmine had cited against himselfe , if hee had recited the whole verse , and much more if the whole q context : wherein the Apostle confesseth of himselfe , that hee had not attained to perfection , but that hee did strive and preasse towards it : and thereupon inferreth , verse 15. Let us therfore , so many as are perfect , bee thus minded , that is , as wee heard before out of Augustine , r let us bee of this mind , that we are not yet perfect , but still should strive towards perfection . And whereas the Apostle , Col. 3. 14. calleth charity the bond of perfection ; his meaning is , that it is the most perfect bond , which is among men to unite them together : for according to the Hebrew phrase ( which is usuall in the writings of the Apostle ) vi●…culum perfectionis is vinculum perfectissimum , qu●… plures inter se colligantur : for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Cajetan speaketh vinculum conjungens amantes , or as B. s Iustinian , perfectissimum quoddam vinculum . § . XI . From these weake premises Bellarmine inferreth a stout conclusion . If , saith he , we may have perfect Faith , Hope , and Charity , and consequently perfect inherent justice ; in vaine d●… the hereticks g●…e about to prove imputation of righteousnesse , as though by no other meanes we could bee simply and absolutely just . I answere , though in some part of our life , after wee have beene good proficients in Christianity , wee might seeme to attaine to that perfection whereof hee dreameth ; yet this would not prove that wee are justified by a perfect righteousnesse inherent . For that which Papists call their first justification , being the justification , of a sinner ( whereof this question is to bee understood ) is of Incipients , such as bee infants in age , or at least in religion who are farre from the perfection of inherent justice . But if in no part of this life wee cannot attaine to the perfection of justice , then must the imputation of Christs righteousnesse bee acknowledged to bee so necessary to justification , as that without it wee cannot bee justified . CAP. VIII . The rest of Bellarmines arguments against imputation of Christs righteousnesse , answered . § . I. IN the fourth argument , Bellarmine , whiles hee fighteth with an idle fancie , which like a man of straw hee hath set up against himselfe , hee yeeldeth , ( such is the force of ever-prevailing verity ) to the truth . The man of straw is , that Christs righteousnesse is so imputed to imputed to us , as that thereby wee are formally a righteous : which never any of us ( for ought I know ) affirmed , who hold it an absurdi●…y , that the righteousnesse , whereby we are formally and by consequent inheren●…ly just , should be without us ; as ( indeed ) the imputed righteousnesse of Christ is out of us in him . But against this larva Bellarmine fighteth , that if we being formally unjust by inherent unrighteousnesse , should also be formally just by Imputation of that righteousnesse which is without us : there wee ought not to bee called just , but unjust : as an Ethiopian clothed with white is to be called blacke : because the denomination is to be taken from the inward forme , rather then from the outward . I answere , that so many as are justified , are also sanctified : and that so many as are justified and sanctified are neither to be termed formally unjust by the remnants of originall sinne remaining in us , nor formally just by Christs righteousnesse imputed . For though it be true , that in respect of sinne remaining and inhabiting in us , wee are according to the sentence and rigour of the Law , sinners : yet we are , according to the doctrine of the Gospell , to bee called just , and that by a twofold justice . First and principally , by the perfect righteousnesse of Christ imputed , by which we are justified and doe stand perfectly righteous before God in Christ , being made , as the Apostle speaketh , b the righteousnesse of God in him . Secondly , by a righteousnesse begun , by which we are , not justified , but in some measure sanctified : which , though it be unperfect by reason of the flesh ever accompanying it ( for the best of us are but partly Spirit , and partly flesh : ) yet from it the denomination is to be taken , as from the better part : and so the Scriptures call Iob , and others just , who notwithstanding acknowledged themselves to be sinners . And indeed the more righteous a man is , the more doth he acknowledge c and feele his owne sinfulnesse : which is a truth confessed by some of the Papists themselves , as I shewed before out of Cardinall Contarenus . § . II. Now let us see what Bellarmine yeeldeth . If they did not hold , saith he , that we are formally righteous by Christs righteousnesse , but their meaning onely were , that Christs merits are imputed to us , because they are given unto us of God , and we may offer them to God for our sins , because Christ tooke upon him the burden of satisfying for us , and of reconciling us to God , recta esset eorum sententia , they should hold that which is right : Now I assume , but we doe not hold that wee are formally righteous by Christs righteousnesse imputed : but our meaning only is , that Christs merits , as namely his sufferings and obedience are imputed unto us , and that they are given and communicated unto us of God , namely by imputation , the Lord accepting of them in our behalfe , as if we had performed the same in our owne persons , &c. I conclude therefore , that by Bellarmines owne confession , wee hold the right . And yet , this is that , which he doth mainely oppugne in his whole disputation , by all the rest of his arguments . If the Papists would sincerely and constantly hold themselves to that , which Bellarmine here yeeldeth , there should not need to bee any controversie betweene us in this behalfe . For as they would confesse , that wee are justified by the merits of Christ imputed : so wee would professe , that by righteousnesse inherent received from Christ we are in some measure sanctified . But what soever confession the truth hath expressed from Bellarmine here , and in some other places : yet hee and all the rest of them mainely oppose the imputation of Christs righteousnesse , and wickedly deride it , stifly maintaining , that they are justified by righteousnesse inherent , by which also they hope to merit eternall life . § . III. In this fifth argument he doth againe deprave our assertion , as though wee held , that Christs righteousnesse were so imputed to justification , as if it were our inward and formall righteousnesse : and thereupon inferreth , that , if that be true , then ought we to be held and esteemed as righteous , as Christ himselfe : and therefore 〈◊〉 , ought to be called redeemers and Saviours of the world : and such like . Answ. Wee doe not hold that we are justified by the righteousnesse of Christ as our formall justice : neither doth it follow upon our assertion , that we are as righteous as Christ h●…mselfe , and much lesse that wee are redeemers and Saviours of the world . For wee doe acknowledge a great difference and disproportion betweene the Head , who is absolutely just of , in , and by himselfe , and the members , who are not just either of , in , or by themselves , but by his righteousnesse freely and undeservedly communicated to them , being sinners in themselves ; who being justified and redeemed by imputation of Christs righteousnesse , are thereby proved not to be redeemers , but the redeemed of the Lord. But of this argument I have spoken sufficiently d heretofore . § . IV. His sixth argument is thus fr●…med : what we lost in Adam we receive in Christ : which he proveth out of I●…enaeus and Augustine . Imputed righteousnesse wee did not lose in Adam , but that inward righteousnesse in which we are created according to Gods image in holinesse and righteousnesse : Therefore imputed righteou●…nesse wee doe not receive by Christ , but righteousnesse inherent . Answ. This Syllogisme is a meere Paralogisme , the assumption thereof being negative in the fir●…t figure , as they call it . As if I should argue thus : Every good Logician is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasonable creature : Bellarmine is not a good Logician , because in the first figure hee assumeth negatively , therefore hee is not a reasonable creature : But if hee would argue thus : what Adam lost wee receive in and by Christ , and what Adam lost not , wee doe not receive by Christ : Adam lost inherent righteousnesse , and not imputed : Therefore by Christ wee receive inherent righteousnesse and not imputed : Then would I deny the latter part of the proposition : for wee doe receive by Christ more than we lost ●…n Adam . Adam was mutable , and the graces , which he had , were not without repentance : But Christ maketh the faithfull e inseparabiles , id est , usque in finem perseverantes , and the saving graces which wee receive by him f are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , saith g Augustine , sine mutatione stabiliter fixa . Adam lost an earthly Paradise , but by Christ we receive an inheritance in heaven . Adam stood righteous before God in his owne righteo●…snesse ; but wee stand righteous before God in the righteousnesse of Christ , which farre surpasseth the righteousnesse of Adam , &c. § . V. H●…s seventh argument : If by the righteousnesse of Christ imputed unto us we may truly be said to be just , and the sonnes of God ▪ then by our sinne imputed to Christ , hee may in like manner bee tr●…ly called a sinner , and , which is horrible to thinke , the sonne of the devill : but the latter is blasphemous , therefore the former . Answ. The proposition containeth a double consequence : which is to be distinguished . The first , if by the righteousnesse of Ch●…ist imputed to us , wee may truly bee said to bee righteous , then Christ by imputation of our sinne , may truly , though not formally bee called a sinner : but the consequent is fal●…e , therefore the antecedent This proposition I grant , as being firmely grounded on , 2 Cor. 5. 21. h and I doe confesse , that Christ was so made sinne , that is , a sinner for us , as wee are made in him the righteousnesse of God ; that is , righteous by the righteousnesse of him , who is God , that is to say , by imputation . But the assumption I doe deny . For it is most tr●…e , and no dishonour to Christ our Blessed Saviour , but that which wonderfully setteth forth his unspeakable goodnesse and love towards us ▪ that hee , which knew no sinne , but was in himselfe most holy and righteous and blessed for evermore ; by taking upon him our sinne , and by undertaking , as our surety , our debt , was content to bee reputed , and by imputation made a sinner , that is , guilty of sinne , and accursed , and accordingly punished as a sinner , that we might be made righteous and happy in him . Thus the Hebrewes call them , that are punished , sinners , 1 King. 1. 21. and that those are freed from punishment , innocent , Gen. 44. 10. But the other part of the consequence ( if we by imputation of Christs righteousnesse become the sonnes God , then , which I abhorre to speake , Christ by imputation of our sinnes should bee made the Sonne of the devill ) I utterly deny . For though to bee made the childe of God , is a consequent of being made righteous by imputation , adoption going alwayes with justification : yet to become the childe of the devill is no consequent of being made a sinner by imputation , in respect of him who is most righteous and holy in himselfe . For to undertake the burden of others mens sinnes , and to bee willing to have them imputed to him , being himselfe most righteous , is the property of the immaculate Lambe of God i who tooke upon him the sin of the world ; and for that cause is most worthy to be k accounted just , and to bee acknowledged the Sonne of God. For hee that satisfieth for others , is most just , saith l Bellarmine . § . VI. Vpon this Syllogisme Bellarmine inferreth another . If therfore Christ , saith he , because in himselfe hee was holy , was called not a sinner but just , though our sinne was imputed to him : then by the like reason we , i●… after our justification we were indeed sinners and uncleane in our selves , should not be called just , but unjust , though Christs righteousnesse be imputed to us . But the Scriptures after the l●…ver of regenerati●…n ( hee might better have said after regeneration it selfe ) calleth us righteous and holy and the sonn●…s of God , as appeareth by many places . These are the premisses . The conclusion should be this ; Therfore after our justification we are not indeed sinners and uncleane in our selves . But in stead of that Pharisaicall conclusion , he concludeth thus : therefore we are not justified by imputation of Christs right●…ousnesse , but by that righteousnesse it selfe which is inherent and abiding in us : which conclusion is neither it selfe deduced from these premisses , neither is it a consectary of that which ought to have beene the conclusion . For although , after our justification wee be , as before we were not , righteous , and that by righteousnesse inherent , as Abraham was , and all the faithfull are ; yet it doth not follow , that wee are justified thereby . For our inherent righteousnesse is a consequent of our justification , and not a cause thereof , not going before justificandos , but following justificatos . But to this Syllogisme , first , I returne the like . If Christ , though most righteous in himselfe , was not onely accounted , but really punished as a sinner , yea made m a sinner and a n curse for us , by taking upon him our sinne , which as our debt was laid upon him , as our surety , and imputed to him : then by the like reason wee , though sinners in our selves , are by imputation of his righteousnesse made righteous before God in him : as before hath evidently beene proved o out of 2 Cor. 5. 21. § . VII . Secondly , as Christ , though ou●… sinnes were imputed to him , was called holy and just , because hee was so in himselfe : So wee though Adams transgression was imputed unto us , and the corruption , which hee contracted was derived unto us , and ever dwelleth in our mortall bodies : yet being once justified by Christ , are notwithstanding that habituall sinne inhabiting in us , and these actuall transg●…essions which through humane frailty we daily commit , in regard whereof we are by the verdict of the Law , sinners ; we are , I say , termed just , and that in two respects : first , and principally in respect of our justification , wher●…in we were made just by imputation of Christs righteousnesse : secondly , in respect of our regeneration , whereby inherent righteousnesse is begun in us . And howsoever in the regenerate man there is both the flesh and the Spirit , the Old man and the New , in regard whereof he may in divers respects be termed , either a sinner in respect of the flesh and the fruits thereof , according to the sentence of the Law , or a righteous man in respect of the Spirit and the fruits thereof , according to the doctrine of the Gospell : yet the denomination is taken from the better part , as an heape of wheat and chaffe , wherein perhaps is more chaffe than wheat , is called an heape of wheat ; and a wedge of gold , wherein perhaps there is more drosse than pure mettall , is called a wedge of gold , as I have said . And whereas upon his premisses this conclusion is inferr'd , therfore after the laver of regeneration we are not verè and indeed sinners , nor uncleane in our selves , you may see what Pharisaicall conceit the Papists have of themselves , that being once ex opere operato justified by their Sacraments , though they neither have knowledge , nor faith , nor repentance , nor any sanctifying grace in them : yet they are not truely and indeed sinners in themselves , neither is there any sinne in them . And therefore , unlesse they will play the hypocrites and dally with God , they ought not to pray , as Christ taught his owne Apostles to pray , forgive us our sinnes . But by saying there is no sinne in themselves , it is evident , that there is no truth in them , 1 loh. 1. 8. § . VIII . His eighth argument is taken out of the Canticles , where Christ is compared to the Husband or Bridegrome , the Church or justified soule to the Spouse : which Spouse is said to bee most faire and beautifull , yea , tota pulchra , viz. by beauty inhere●…t in her selfe , and not by the beauty of her Husband imputed to her . Answ. From allegoricall Scriptures no sound argument can bee drawne ; especially , when they are not understood . But be it , that by the Spouse is meant the Church of Christ. Is it the Church triumphant , as it mayseeme , when she is said to be tota pulchra ? then is it to no purpose alleaged . As for the Church militant , that commendation cannot be verified of it , by reason of many deformed members , which be alwayes in the visible Church , besides which the Papists acknowledge no other . But if the Church militant bee meant , then of what time ? for it may not be thought , that what is spoken in the Canticles doth agree to the Church at al times . The Spouse , which somtimes is said to be tota pulchra , in other places is said to be blacke : sometimes She enjoyethher Beloved , somtimes She is at a losse : sometimes she adhereth to her Love , sometimes She neglecteth him . But suppose , she be alwaies and altogether beautiful , ( which me thinks should hardly be verified of the Church of Rome , besides which they acknowledg no other true Church ; especially , when the visible Head therof , the Popes , have beene monsters of men , their Clergie Sodomiticall , their Laity void of all truth and power of Religion , their whole Church in respect of her faith hereticall , in regard of her religion idolatrous , and in respect of both , apostaticall , ) but suppose , I say , the true universall Church , which is the company of the elect , to be wholly beautifull ? This totall beauty cannot be understood of her inherent righteousnesse which is stayned and unperfect , but of that righteousnesse which her husband hath imputed and imparted to her , as we heard before p out of Gregory Nyssen . § . IX . Yea , but Bellarmine will prove that this beauty is inherent , first , because her beauty is described as that which is proper to women ; and his as that which is proper to men : and therefore that his beauty is one , and hers another . Secondly , because it is absurd to imagine ( hee absurdly chargeth us ) that the Spouse of Christ is deformed in herselfe , being on●…ly adorned outwardly with her Husbands garment . But this labour Bellarmine might have spared . For wee doe acknowledge , that the true Church is beautifull , and that by a twofold beauty ; the one , the perfect beauty of her Husband communicated to her by imputation ; the other unperfect and inherent ; which being but begun in this life is to be perfected in the life to come : but howsoever this inward beauty be unperfect , yet because it is upright , her Husband is delighted q therewith , and in regard of this inward uprightnesse and integrity , she is said to be glorious within . In which respect the Tabernacle of the Congregation was a fit type of the Church militant , which in outward appearance is black and brown like the tents r of Kedar , but within , faire and beautifull like the hangings of Salomon ; even as the tabernacle , which outwardly made but a homely shew , being covered with Rams skinnes and Badgers skins , was inwardly glorious : wee acknowledge therefore , that there is inherent righteousnesse in the true Church and in all the true and lively mem●…ers thereof . In regard whereof , in the Creed we professe our selves to beleeve , that she is holy , and that the communion of her members among themselves , and with their head , is the communion of Saints . But that by this inherent righteousnesse , either the Church or any member thereof is justified before God , we doe utterly deny . § . X. His ninth and tenth arguments I will put together : because one answere may serve for both . His ninth reason is this : by justification the heart is cleansed , that it may be prepared for the vision of God ; for untill it be cleane , it cannot see God. The tenth , Christ suffered and gave himselfe for his Church , that he might sanctifie it , Heb. 13. 12. Ephes. 5. 26. Tit. 2. 14. loh. 17. 19. which is not done by imputation , &c. Both those objections arise from the wilfull ignorance of the Papists , who will not distinguish justification from sanctification . The righteousnesse of sanctification , of which these places speake , wee acknowledge to be inherent , though that of justification be imputed : and that , ( which I have shewed heretofore ) as wee are by justification entitled to the kingdome of heaven ; so by sanctification we are fitted and prepared for it . We confesse , that the heart must be cleane and pure before it can see God : and that by sanctification begun in this life the heart is prepared , but never fully cleansed untill it come to see God : wee acknowledge , that our sanctification is the end , not onely of our redemption , but also of our Election , Ephes. 1. 4. of our creation , and recreation according to Gods image , Ephes. 4. 24. of our vocation 1 Thes. 4. 7. of our justification and reconciliation , Col. 1. 22. Luk. 1. 74. 75. That sanctification is the way wherein men being elected , called , justified , are to walke to their glorification . But though it bee via regni , yet it is not causa regnandi : that our Saviour by his Spirit , doth truly , really , and inherently worke the worke of sanctification in all those that are justified . But I beseech you what is the force of both these arguments ? Our hearts must be cleansed by inherent purity ; therefore we are not justified by imputed righteousnesse . Christ dyed and gave himselfe for us , that wee might bee sanctified with true inherent grace : therefore we are not justified by righteousnesse imputed . Christ gave himselfe for us s that he might redeeme and justifie us , that being reedeemed t and justified wee might worship him in holinesse and righteousnesse before him . Finally , Bellarmine telleth us , that many other arguments might bee produced ; but these , he saith , were the principall , which notwithstanding for the most part were such as deserved with scome to bee rejected , rather than to bee in good earnest refuted : which neverthelesse argueth not the insufficiencie of the disputant , but the badnesse of the cause , which admitteth no better proofes . A TREATISE OF IVSTIFICATION . THE SIXTH BOOKE : Concerning Faith. CAP. I. What Faith is ; and that it is not without knowledge . § . I. TH●… fifth Capitall errour of the Papists in the Article of justification , is concerning justifying faith : which hath many branches . 1. Concerning the nature of it , viz. what it is : and therein also they erre diversly . 2. Concerning the subject of it , both ●… , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the parties whose it is , and the parts of the man , wherein it is . 3. Concerning the object of Faith. 4. Concerning the act or effect of it , which is to justifie : where are three questions : the first , concerning the act it selfe , whether it doth indeed justifie , or onely dispose to justification ; the other two , concerning the manner how it justifieth : the former , whether instrumentally , as the hand to receive Christ , who is our righteousnesse ; or formally , as part of inherent righteousnesse . The other whether faith doth justifie alone . § . II. As touching the first , what faith is ; they hold justifying faith to be but a bare assent , to all or any truth revealed by God : which , as it is , in their opinion , without speciall apprehension of Christ ▪ so it may be void of knowledge , and severed from charity , as they teach . That faith in generall is an assent , and that it may be defined , to bee a firme and willing assent to every truth revealed by God , grounded on the authority of God revealing it , we willingly agree . For hereby faith is distinguished from all other acts or habits of our minde . And first , from doubting , in that it is an assent : for in doubting the assent is withheld , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as contrariwise to assent a is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And that faith is assent , it is evident , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( faith ) is a perswasion , derived from the Verbe b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to bee perswaded or to beleeve , and a man is said to assent unto , or to beleeve that , of the truth whereof he is perswaded : hence it is , that the act of faith , which is to beleeve , is expressed sometimes by the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c Act. 17. 4. 27. 11. Heb. 11. 13. but most plainely , Act. 28. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some beleeved the things which are spoken , but some beleeved not . Secondly , from opinion : in that faith is a firme assent , or , as Basil d speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent : for he that beleeveth the truth of God , hath ( as it were ) put his seale unto it . But opinion is the judgement of things contingent , which may happen to bee false . Sed fidei falsum subesse non potest : but the subject of faith cannot be false . Thirdly , in that it is a willing assent , from the forced beliefe of Devils , and some desperate wicked men , who beleeve that which they abhorre , or as Saint Iames speaketh beleeve and tremble , Iam. 2. 19. Mat. 8. 29. Fourthly , from all other knowledge , in that it is an assent to truth revealed or related by God , and grounded upon the authority of God speaking in his Word , for faith commeth by the hearing of the word . So saith Saint f Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith therefore is an undoubted assent of things heard in the assured perswasion of things preached by the grace of God. And that is it which Bellarmine citeth out of Augustine h quòd intelligimus aliquid , rationi debemus : quòd autem credimus , authoritati : that we understand any thing we owe to reason ; but that wee beleeve , to authority . All other firme assent is given to things , either in themselves evident to sense or reason , or to such as are manifested by discourse . But the object of faith is not discerned by sence , nor sounded by reason ( such as is the mystery of the holy Trinity , and of the incarnation of Christ &c. ) neither is faith i of things seene . Eye hath not seene k nor Eare heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . And wheras the certainty of all other knowledge is grounded upon sence or experience , and reason : the certainty of this knowledge is grounded upon the authority of God speaking in his word . For which cause the certainty of faith is greater than of any other knowledge : For howsoever sense and reason may be deceived : yet the ground of faith is unfallible , which is the authority of God , who is l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that cannot lye , a God of truth , yea truth it selfe : whereupon Clemens m Alexandrinus saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it selfe is a firme demonstration , because truth accompanieth Faith those things which are delivered God , and Basill n what is the property of faith ? an undoubted plerophorie or full perswasion of the truth of the words inspired of God , which is not shaken with any reasoning either induced from naturall necessity , or formed to piety . And such is the certainety of faith , that the Apostle defineth it o that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the subsistence , which giveth a being , to things which now have not a being , ( which is nothing but an assured beleefe as the word is used , 2 Cor. 9. 4. 11. 17. Heb. 3. 14. ) and the evidence of things not appearing , or not seene : which the Greeke Sholiast , p in mine opinion , very well explaneth . Faith it selfe is the subsistence or substance of things hoped for . For because those things which are in hope are without subsistence , as yet not extant , faith becommeth the substance and subsistence of them , making them after a sort to exist and to be present , because it doth beleeve they are . Faith also is the evidence and demonstration of things not seene . And faith sheweth things to be visible which are not seene : How ? in the minde and in hope beholding things which doe not appeare . § . III. But howsoever faith is an assent , and is in generall so to be defined , as I have said : yet justifying faith is not a bare assent , either destitute of knowledge , or severed from charity , or without speciall apprehension and application : for these are three errors of the Papists now in order to be confuted . As touching the first : The Papists doe not onely hold , that justifying faith may be without knowledge , but that also it may better bee defined by ignorance q than by knowledge . This faith , which is without knowledge , they call implicite faith : because they beleeving some one common principle , as namely , I beleeve the b●…ly Catholicke Church , doe thereby beleeve implicitè , whatsoever is to be beleeved , that is , whatsoever the Catholicke Church beleeveth and propoundeth to bee beleeved . And therefore this they call also an entire faith ; because thereby , a man doth not onely beleeve the written word but also unwritten verities , which are the traditions of the Church of Rome , and both of them , not for themselves , but for the authority of the Church propounding them to bee beleeved . Now they teach , that not only for Lay men it is sufficient to beleeve as the Church beleeveth which was the Colliars r faith so much commended by Cardinall Hosius s and others ( for he being examined by a learned man , what he beleeved , answered : I beleeve that which the Church beleeveth ; and being asked what the Church beleiveth , answered againe , that which I beleeve : and so in a round , that he beleeved what the Church beleeved ; and that the Church beleeved as he beleeved ) but also that it is the safest for all , even for those that are learned , to rest in this faith . Especially , when they are assaulted by Satan : with whom they say it is not safe to contend by Scriptures , but rather to oppose that onely article against him . As the said learned man , who had opposed the Collyar , found by experience . For he being afterwards assaulted by Satan , when he was deadly sicke , and being not able to defend himselfe by Scriptures , he was faine to b●…ake himselfe to the Colliars faith , which no doubt is the readiest way for them , who professe a faith not conformable to the Scriptures to put the Devil to silence , who will rest well content with such an answer : whereas if they should stand to the Scriptures the Devill would be able to confute them . As he did Luther ( whiles hee was a Papist ) in the question concerning the private Masse , which he did , not to teach him the truth , but by true accusations to bring him to despaire . § . IV. This doctrine of the Papists concerning implicite faith , is both absurdly false , and notoriously wicked . False , in diverse respects . First , in that they say , justifying faith may be without knowledge : when as , first of all , faith it selfe is a kind of knowledge ; yea a kind of certaine knowledge : yea , of all others the most certaine knowledge : as I have already shewed ; proving , that it is that knowledge which we have by Divine relation or report , grounded on the authority of God speaking in his word . Secondly , because faith oftentimes in the scriptures is called knowledge , or acknowledgment : as Ioh. 17. 3. This is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent . Now , we know God in the life to come by vision , in this life by faith , as their owne writers testifie . Maldonat t on that place : what is the cause saith he , that he seemeth to place eternall life in knowledge alone , that is in faith onely ? And Ianseni●…s u vita aeterna inchoativè & imperfectè hic habetur cognoscendo Deum per fidem : habetur autem in 〈◊〉 perfectè cognoscendo Deum per visionem . Esai . 53. 11. My righteous servant by his knowledge or acknowledgement , that is , by faith in him shall justifie many . So 2 Pet. 1. 2 , 3. Eph. 1. 17. Col. 1. 10. & 2. 2. 1 Tim. 2. 4. 2 Tim. 2. 25. 3. 7. Tit. 1. 1. where , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge or acknowledgement of Christ and his truth , is meant nothing else but faith , 1 Ioh. 2. 3 , 4. hereby we doe know , that we doe know him , that is , beleeve in him , if we doe keepe his Commandements : he that saith he knoweth him , namely , by faith , and keepeth not his Commandements is a lyar and the truth is not in him . Heb. 11. 3. By faith we understand or know , that the worlds were formed by the Word of God : where the act of faith is expressed by this term of understanding that which we beleeve , 2 Cor. 5. 1. we know , ( that is , we beleeve , for otherwise it cannot be known but by faith ) that after the dissolution of our earthly tabemacle , we have an eternall habitation in heaven . Thirdly , because in the Scriptures faith and knowledge are so linked together , that what we acknowledg we beleeve ; & what we beleeve we know , Ioh. 6. 69. we beleeve and know that thou art that Christ , Ioh. 10. 38. that you may know and beleeve that the Father is in me , and I in him . Ioh. 17. 8. they have knowen surely , that I came out from thee ( saith Christ unto his Father ) and they have beleeved , that thou didst send me . Eph. 4. 13. till we all come into the unity of the faith and of the knowledge of the Son of God. 1 Tim. 4. 3. to bee received with thankesgiving of them which beleeve and know the truth , 1 Ioh. 4. 16. we have knowne and beleeved the love that God hath to us . Fourthly it is not possible that a man should beleeve , acknowledge , or assent firmely to that which he doth not know so much as by relation or hearesay , how can they beleeve in him of whom they have not heard , and by hearing knowen , Rom. 10. 14. And who knoweth not , that the assent of faith determineth the judgement to that particular which is beleeved ? As for example , if I beleeve the resurrection , my judgement actually assenteth to that particular . But if I never have so much as heard or understood that God hath revealed such a thing that there shall be a resurrection , how can I possibly beleeve it , or actually assent unto it . And therefore implicite faith is so farre from being a justifying faith that it is not so good as the bare historicall faith , which not onely wicked men but the Devils themselves have . For historicall faith hath in it an actuall assent , and implyeth a knowledge ( at least by relation ) of that which is beleeved . But implicite faith hath neither . Fifthly , to the implicite faith , the definition offaith : Heb. 11. 1. doth in no sort agree : for as it is so farre from being the substance of things hoped for , that it doth not so much as know what are the things hoped for , so it is further from being an evidence of things not seene , which implyeth a certaine knowledge of things by relation which are not seen or knowne by sence or reason . Sixthly , that which implyeth a contradiction is false and absurd : but the profession of the implicite faith made by a simple man , viz. that hee beleeveth whatsoever the Catholicke Church beleeveth , implyeth a contradiction : not onely because hee doth not beleeve every , yea scarce any particular , but also through his ignorance sometimes doth actually beleeve that which the Church doth not beleeve ; or doth deny credit to that , which the Church beleeveth . But here now is the speciall priviledge of implicite faith : * that although a man beleeve an errour , as that God the Father is greater than the Sonne , or ancienter than he , or that the persons of the Trinity are divided by locall distance one from another , it is no offence , so long as he thinketh , the Church beleeveth so : and so saith Gabriel himselfe . If any man doe beleeve thinking that the Church doth so beleeve ; though it bee erroneous he sinneth not , so that hee doe not obstinately adhere to his errour , as was said before , notab . 2. Yea , saith hee , that which is more , this faith is meritorious : for such an one should not onely not sinne , but also by so beleeving that which is false hee should merit . Thus not onely hee is said to beleeve who indeed doth not beleeve , nor give assent to the truth ; but also he who dissenteth from the truth , even from that which the Church doth hold . § . V , Secondly , they are absurd , in saying , that faith may better be defined by ignorance than by knowledge , For notitia ( knowledge ) is the genus both of faith and of science , whereas ignorance is a privation of knowledge . It were therefore very strange , if faith , which is an habit of the mind , should be defined by a privation , and namely of that habit , which is the genus of it . Yea , but ( saith Bellarmine ) faith is opposed to science , and therefore better to be defined by ignorance , than by knowledge . I answere , it is opposed to science , not as a privation , that it should bee defined by ignorance , but as a species of the same kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra divided . for notitia as the genus is divided into science and faith , the former , being a knowledge of things , either manifest in themselves , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or made manifest by discourse of reason , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the latter being a knowledge of things neither manifest to sence nor reason , but knowne onely by relation from God : where , by the way , you are to observe that the knowledge required in faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cause , such as is in science , but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to beleeve the relation to be true , and that whatsoever God revealeth is infallibly true . And therfore by faith our judgements are captivated to yeeld assent to divine revelations , though either they may be above reason , or may seeme to be against sence or reason . For though sence and reason may bee deceived : yet the ground of our faith , which is the authority of God , cannot be deceived , nec fidei falsum subesse potest : neither can the subject of faith be false . As for example : the mysteries of the Trinity , and of the incarnation of our Saviour bee above our reason ; the articles of the creation of all things from nothing , and of the resurrection of the body seeme contrary to reason , the article of eternall life contayneth such things , as never eye did see x nor eare heare , neither did they ever enter into the heart of man : and so of other articles of Christian religion ; which notwithstanding we doe firmely beleeve , and undoubtedly know to be true , as God hath revealed the same , grounding this our faith and knowledge on the authority of God speaking in his Word . This distinction of knowledge being acknowledged , that the knowledge of faith is neither the certaine intelligence of things in themselves manifest to sense or reason , nor that science which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the causes ; or attained by discourse of reason ; but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things revealed by God are infallibly true by reason of his authority , who is Truth it selfe ; might serve as a sufficient answer to so many of Bellarmines arguments and allegations as seeme worth the answering . But I will briefly examine his proofes , which are allegation of Scriptures , reason , and testimonies of Fathers . § . VI. As for his allegation of Scripture : the first place alleadged out of Esa. 7. 9. is not , as Bellarmine alleageth it , unlesse you beleeve you shall not understand ; but , if you beleeve not , you shall not be established or as the vulgar Latine ( which Bellarmine ought to stand to ) non perm●…nebitis : as contrariwise , 2 Chron. 20. 20. if you beleeve in the Lord you shall be established ; or , as the Latine , securieritis . Neither doth it follow , that faith is not knowledge , because without faith we cannot come to the certaine intelligence of that which we beleeve . For , as knowledge of the thing revealed goeth before faith ; so faith goeth before the exact understanding and comprehension . In the two next places , 1 Cor. 13. 2. & 12. 9. where faith , as he saith , is distinguished as a severall gift from knowledge : by faith is not meant justifying faith , but the faith y of miracles , as I have else where shewed . Neither doe wee deny , but that knowledge may be a distinct gift from faith . As that knowledge which is either principiorum or conclusionum , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither is knowledge alwayes joyned with acknowledgement which is faith : though acknowledgement implyeth knowledge alwayes . Knowledge therefore may be without faith , but faith cannot be without knowledge . To the fourth out of 2 Cor. 10. 5. that where knowledge is , there needs no captivating of the understanding . I answere , that faith being onely notitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and giving firme assent to that whereof it knoweth no reason , yea though perhaps it seeme above or against reason , subjecteth or captivateth the understanding to the authority of God. The last is from those places wherein the obedience of faith is mentioned . For , saith he , obedience in beleeving were not needfull , if by faith knowledge were given to men . I answere , that in those places faith doth signifie the doctrine of faith , that is the Gospell , the truth , which men are then said to obey , Rom. 10. 16. Gal. 3. 1. Act. 6. 7. when they beleeve and professe it . As contrariwise those who doe not beleeve are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disobey , and that in opposition to beleefe , Ioh. 3. 36. Act. 14. 2. & 17. 5. & 19. 9. Rom. 11. 30 , 31 , 32. & 15. 31. Heb. 3. 18 , 19. 1 Pet. 2. 7. Neither should it seeme strange to Bellarmine , that by faith men attaine to knowledge , I meane to greater knowledge , when he urging even now that place , Esai . 7. 9. said , faith is a degree and way to knowledge . § . VII . To the Testimony of Irenaeus , if it were entirely cited , I would subscribe . For speaking of those words , 1 Cor. 8. Scientia inflat , dilectio autem adificat , and having thereupon inferred , that it were better to know but a little , and to love God , than in a conceit of great knowledge to bee found blasphemous against God ; hee repeateth the same againe , Melius itáque est sicuti predixi , nihil omnio scientem quempia●… , ne quidem unam causam cujusllbet eorum quae facta sunt , cur factum , & credere Deo , & persever are in ejus dilectione quae honorem vivificat , nec aliud inquirere adscientiam , nisi I●…SVM Christum filium Dei ; qui pro nobis crucifix●…s est , quàm per quaestionum subtilitates & multiloquium in impietatem cadere . Where first observe , that the knowledge whereof he speaketh , is that whereby the causes or reasons of things are knowne . And wee doe confesse that a man may and ought simply to beleeve God without such knowledge : and secondly , that he speaketh by way of comparison , that it is better for a man to content himselfe with the knowledge of Christ alone joyned with love ( which is not to be accounted implicite faith , for the Apostle himselfe determined to know z nothing among the Corinthians , but Christ and him crucified ) than affecting the knowledge of subtile and curious questions , to fall into impiety . § . VIII . The place in Clemens Alexandrinus maketh wholly against the ignorance of implicite Faith. For whereas one there excuseth his ignorance ( as many now a daies doe ) because hee was not booke-learned , hee answereth ; though thou hast not learned to read , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for hearing thou canst not be excused , because it is not to be taught . Now , saith he , in the words which Bellarmine citeth , faith is a thing belonging to the wise , not according to the world , but according to God ( such as are taught of God ) and it is learned without letters . Faith therefore is to bee learned , namely by hearing , and therefore is a knowledge , and they attaine unto it , who are not worldly wise , but such as are wise according to God , and therefore such as have knowledge . Neither can men , as he saith , excuse their ignorance or their want of faith , because they are not booke learned , for though they cannot read , yet they may heare , and by hearing a faith commeth . § . IX Hilarie inquiring how we should so be one in the Father and in the Sonne , as the Father is in the Sonne , and the Sonne in the Father , saith ; that in such mysteries habet non tam veniam , quàm praemium , ignorare , ( that is , non intelliger●… ) quod credas , quia maximum stipendium fidei est sperare quae nescias , it hath not so much pardon as reward , not to know what thou beleevest . For , it is the greatest stipend of faith to hope for those things which thou understandest not . For as the Apostle saith , they never entred into the heart of man the things ●…hich God hath prepared for us . And no doubt , but it is a great commendation of faith , when a man giveth glory to God , undoubtedly beleeving that to be true , which God in ●…he greatest mysteries hath revealed though he doth not comprehend the reason thereof . The thing r●…vealed hee beleeveth to bee true and ●…o knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though hee doe not distinctly , exactly and clearely comprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reason thereof , which hee findeth to be incomprehensible . : What then , saith Hilarie , is there no office of faith , if nothing can be comprehended ? Imò hoc officium fides profiteatur , id quod cred●… incomprehensibile sibi esse , se scire ; yea , saith hee , let faith professe this offic●… , that it knoweth that thing to be incomprehensible to it selfe , which it beleeveth . § . X. Out of Augustine he citeth five places , wherein he teacheth nothing but what we freely confesse , that the faithfull ( for he speaketh not particularly of the ignorant , but of all the faithfull ) beleeve those things which they doe not comprehend : or as hee speaketh in the first b place quae certa intelligentia non possunt discernere , which by certaine intelligence they are not able to discerne , which in the second c place he calleth intelligendi vivacita●…em , in the third d intelligentiam mysteriorum , which in the fourth place hee sheweth not to goe before , but to follow after Faith. For first by rel●…tion wee know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what God revealeth , then wee assent thereto , and having assented we come afterwards more dist●…nctly to understand it . But he who seeketh not onely to know the thing but the reason thereof , may as he saith in the e fifth plac●… , be called rationalis , that is a quaerist : whereas a faithfull man should say Nescio q●…od credo , I understand not that which I beleeve . Vis scire ▪ saith hee , Naturam Dei , hoc scito quod nescias , wilt thou know the nature of God ? know this that thou know'st it not . For as elswhere f he saith , debemus credere , quod intelligere nondum valeamus , quàm verissimè dictum est per Prophetam nisi credideritis , non intelligetis . And in the Sermon g even now alleaged . Nobis sufficiat : Let it suffice us to know concerning the Trinity , what God hath vouchsafed to explaine — what Christ hath beene willing to shew , that onely I know : when a thought shall arise and propound this question , what is God , and what is the reason , that is , the proper nature of the Trinity , let it suffice us to beleeve , that it is , ( that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not rashly seeke the reason of the Trinity . § . XI . That which he citeth out of Prosper , and is the same which even now I recited out of Augustin , is true , that faith goeth before cleare understanding , and men must beleeve , that they may understand more clearely . For , as he truly citeth out of the Philosopher , addiscentem oportet credere , the learner must beleeve : And as Augustine saith of unbeleevers , non possunt discere , quia nolunt credere , they cannot learne , because they will not beleeve ; and as the Apostle of the unbeleeving Israelites , that the hearing of the word did not profit them , because it was not mingled h with faith . All this notwithstanding , no man can bee said to have learned that , which he did not first conceive and in some measure understand as it is taught , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to learne , doth also signifie to understand ) and then beleeveth that it is so : and so beleeving what is taught , groweth more distinctly and clearely to understand what he did beleeve . But they which have but implicite faith , doe not so much as know the particulars of the Catholike faith , which are to be beleeved ; so farre are they from either learning or beleeving them . § . XII . The brutish argument which he borroweth from i Gregories allegory of the Oxen and Asses feeding together , Iob 1. besides that it is to no purpose , ( because allegories , specially such as farre fetcht , and not intended by the holy Ghost , prove nothing ) is also depraved . For Gregorie doth not say that by the Oxen are meant the learned , by the Asses feeding by them , men unskilfull and unlearned , who simply beleeving doe rest in the understanding of their betters : but that the Asses are said to feed with the Oxen ; because the more simple and dull , who are not capable of high points , meant by the Asses ; conversing with the prudent meant by the Oxen , are fed with their knowledge or understanding . § . XIII . To these few and weake authorities , many pregnant testimonies of the Fathers might be opposed , if it were needfull . These few may suffice . 1. Hilarie : k Nec enim quisquam quod non sapit loquitur , nec quod loqui non potest , potest credere . Neither doth any man speake what he doth not conceive , neither can he beleeve that which he is not able to utter . 2. Hierome ; l quae est ista simplicitas , nescire quae credas ? What sillinesse is this , not to know the things which thou doest beleeve ? 3. Chrysostome ; m having recited very many heads of Christian religion ; all these , saith hee , and many more a Christian must know , and of all these hee must bee able to render a reason to them that aske it . 4. Augustine ; n although no man can beleeve in God unlesse hee understand somewhat concerning God , notwithstanding by that faith it selfe whereby he doth beleeve , he is healed , that hee may understand greater matters — our understanding therefore , proficit ad intelligenda qua credat , & fides proficit ad credenda quae intelligat , & eadem ipsa ut magis magisque intelligantur , in ipso intellectu profioit mens : profiteth or is a proficient to understand what it may beleeve , and our faith profiteth to beleeve those things which it may understand , and that the same things may more and more bee understood , in the understanding it selfe the minde profiteth . 5. Cyril : o Faith , what is it else , but the true knowledge of God ? 6. In the second tome of Athanasius p there is a discourse against those , who bidding men not to search the Scriptures , but to b●… content with that faith which is among themselves ( which is the very case of the Papists at this day ) shall q I ( saith the author of that discourse ) neglect the Scriptures ? whence then shall I have knowledge ? shall I abandon knowledge ? whence then shall I have Faith ? Paul cryeth out , how shall they beleeve , if they doe not hea●…e ? and againe , fa●…th is by hearing , and hearing by the Word of God : therefore he●… that forbiddeth the Word r ; stoppeth up hearing , and expelleth faith . But , saith hee , a little after , they who goe about to establish their owne opinions restraine men from the Scriptures , in pretence that they would not have them to be so bold to have accesse to them which are unacce ●…ible , but in very truth , s that they may avoid the con●…utation of their wicked doctrine out of them . 7. t Fulgentius : fides vera quod credit non nescit , etiamsi nondum potest videre quod iper at & credit . True faith is not ignorant of that which it beleeveth , although as yet it is not able to see that which it doth hope and beleeve . 8. The master of the sentences : Fides non potest esse de eo quod omnino ignoratur . Faith cannot be of that whereof a man is altogether ignorant . — Neither can a man beleeve in God unlesse hee understand somwhat , seeing faith commeth by hearing the Word preached . Nec ●…a quae pr●…us creduntur quàm intelliguntur penitus ignorantur , cum fides sit ex auditu . Ignorantur tamen ex parte quia non sciuntur . Neither are those things , which are beleeved before they bee understood , altogether unknowne , seeing faith commeth of hearing : yet in part men are ignorant of them , because they have not the science of them . 9. To these wee may adde the authority of the Creed it selfe , that is , as the Papists themselves doe teach , of all the Apostles consenting together : wherein they thought it not sufficient to teach men to professe their beleefe in that one article ; I beleeve the holy Catholike Church , but in all necessary points that are to bee beleeved ▪ first , concerning God , both in Himselfe , and in his Works : in Himselfe ; both in respect of the nature of the Deity , and of the three persons in Trinity , the Father , the Sonne and the holy Ghost : in his Workes ; of creation and government , and of redemption . Then , concerning the Church and the severall prerogatives thereof , viz. the Communion of Saints , the forgivenesse of sinnes , the resurrection of the body , and life everlasting And further teach every particular Christian to say , and that with Christian resolution , Credo I beleeve these particulars , which cannot be done either with truth , if indeed he doe not beleeve each particular ; or with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or confidence which is meet , unlesse a man doth not onely beleeve all those particulars , but also knowe that hee doth beleeve them . And lastly , by this forme of profession , I beleeve , they teach and confirme that of Habac. 2. 4. that the just shall live by his owne faith , and not by the faith of others . § . XIV . Now I come to Bellarmines reason , although I have already answered it in part . In him that beleeveth , saith he , there are two things , apprehension , and judgement or assent . Apprehension goeth before faith and is not knowledge , unlesse it be distinct and plaine , and that is not needefull to faith . Now the judgement or assent , saith he , is twofold : for either it followeth reason and the evidence of the thing , and is called knowledge , or else the authority of the pr●…pounder , and is called Faith. Therefore , saith he , the mysteries of faith , which surpasse reason , we doe beleeve , we doe not understand . And therefore faith is distinguished against science , and is better defined by ignorance than by knowledge . Answ. This discourse is to prove that faith may be without knowledge : for whereas two things concurre to faith , apprehension and assent , knowledge is required in neither , &c. But I answere , that these things are not well distinguished by Bellarmine . For first , apprehension or conceiving of the object is the common act of the understanding , going before all judgement of the understanding whatsoever . For it is not possible , that the understanding should judge of that , which it hath not apprehended or conceived . And yet , behold , implicite faith is so farre from being a true justifying faith , that it hath not so much as this first and common act of the understanding in it . For it doth not so much as apprehend or conceive the particular things to be beleeved ▪ Secondly , judgement and assent are not to bee confounded . For judgement is more generall , and belongeth to those things that wee doe not assent unto , as well as to those which wee doe . For when wee have in our mind apprehended , conceived , or understood any proposition , or thing propounded ; then wee judge of it , either as false , and then wee dissent from it ; or as doubtfull , and then wee withhold our assent , and suspend our judgement ; or as true , and then wee assent to it . But this assent , thirdly , is not to be confounded with faith , because it is more generall . For either we assent to a proposition faintly , imagining that perhaps it may be otherwise , as in contingent propositions , which so are true as that they may bee false . And then our judgement of them , and assent to them , is called opinion : or wee assent firmely , as being perswaded , that it cannot be otherwise , and this is called knowledge Now , a man knoweth a proposition to be true , and is assured that it cannot be otherwise , being perswaded thereunto , either by the evidence of the thing or by the infallible authority of the propounder . Of the thing , being either manifest in it selfe to sense and experience , or to reason , and then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intelligentia , whereby without discourse men know things so to be , which is noeticall or axioma●…icall judgement of a proposition in it selfe manifest : or else manifested by discourse , as of questions syllogistically concluded , and this judgment or knowledg is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the science of conclusions , which we know cannot possibly be false , the premisses being true . But when a thing is neither manifest in it selfe to sense or reason , nor manifested by discourse ; and yet we doe know and are undoubtedly perswaded of the necessary and infallible truth thereof , moved the●…unto by the divine authority of the propounder , which is the Spirit of truth : that is called faith , which is , as you heard out of Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent or full perswasion , or assurance eui falsum subesse non potest , the subject whereof cannot be false . Where fourthly , you see indeed that faith is distinguished against Science and evident intelligence , but as a speciall under the same generall , which is notitia knowledge . And therefore the mysteries of saith , which surpasse our reason , though we doe not understand them by that knowledge , which is of propositions either manif●…st in themselves , or manifested by discourse : yet wee know them to be undoubtedly true , because of the authority of the propounder , knowing i whom we doe beleeve . And therefore fifthly , very absurd was he who said , that faith may better be defined by ignorance , than by knowledge . § XV. Thus have wee seene the salshood of the popish doctrine concerning implicite faith : now let us shew the wickednesse of it ; which consisteth in this , that it is an horrible couzenage of the people to their perdition . Here therefore two things are to bee shewed : first , that it is an egregious imposture and couzenage . Secondly , that it is extremely pernicious to the people . Their cozenage stands in this : that when they say , that the faith required iu a lay man , as sufficient to his justification , is to beleeve or rather to professe himselfe to beleeve whatsoever the Catholike Church beleeveth , though in particular he know not what the Church beleeveth : their meaning is , that the church of Rome , and therein the Pope is not onely the whole materi●…ll object , but also the formall object of their faith . I say the whole materiall object . For they teach k that whatsoever is to bee beleeved is reduced to this one article of the Creed , I beleeve the holy Catholike Church , and that this faith is a more 〈◊〉 faith , than if a man should say , I beleeve the whole Scriptures . For hee that beleeveth the Catholike Church , beleev●…th whatsoever the Catholike Church propoundeth to be beleeved . Now their Church propoundeth to be beleeved , not onely tho whole written word , both Apocryphall and Canonicall , but the unwritten also , which are the traditions of the Church . They make the Church also the formall object of saith , not onely which wee beleeve ; but also for which w●… beleeve , whatsoever is to bee beleeved , and so make the Church to be the rule and the principium or principle of their faith . These are the grounds of their imposture . But their cozenage especially consisteth in this ▪ that whatsoever excellencie they ascribe to the Catholike Church , that they attribute wholly and onely to the Church of Rome , and therein to the Pope . For th●…s they expound that Article in their new Creed . l I beleeve the holy , Catholike , Apostolicall Church of Rome the Mother and Mistris of all other Churches , out of which there is no salvation . So excluding from salvation all those that have beene , are , or shall bee who live not in communion with , and subjection to the Church and Pope of Rome . This is the principall N●…t whereby the greatest number of silly soules are cony ●…ch'd . § . XVI . No doubt the Apostle by Catholike understood the Vniversall , and not any particular Church , fuch as the Church of Rome , which was not then extant , when the Creed was made , as themselves doe ●…each . And there●…ore the Apostles themselves , when they made the Creed , were not of that Church . And by holy Vniversall Church being an object of faith , and therefore not seene , they understand the universall company of the Elect : which is the body of Christ , containing not onely the Militant Church , but also the Triumphant : and not onely the Church after the asc●…ion of Christ , but also before from the beginning of the world . And not onely those who were or are under the Pope , but also ●…hose who never acknowledged any subjection to the See of Rome : such as were the Churches under the other foure Patriar●…es of Constantinople , Alexandria , Antioch , and Ierusalem ; and such as are the greatest part of Christ●… at this day . But if by Vniversall must be meant particular , and if by Catholike must be understood Romane , then , by their doctrine , from the company of them that are and shall be saved , are excluded ; first , the Church Triumphant ; secondly , the Church which was from the beginning untill the Church of Rome was plan●…d , thirdly the foure 〈◊〉 Churches , and others , which acknowledged no subjection to the See of Rome , in which were many Holy Martyr●… , and the most of the godly and learned Fathers . In all which time the Bishop of Rome was , at the most , but a Patriarch , as others were , untill 〈◊〉 , that barbarous Tyra●…t , in the yeare of our Lord 607. made him Vniversall Bishop , and Head of the Vniversall Church , the proper tit●… of Antichrist ; fourthly , all those Churches which since that time , and at this day acknowledg●…●…o subjection to the Pope , as their Head , which is the greater and better part of Christendome . Now what a 〈◊〉 is this , to perswade men , that there is no salvation for those , who doe not acknowledge the Pope to be their head , that is , who are not limmes and members of Antichrist●… especially when the Scriptures teach , that Antichrist prevail●… in them onely ●… that perish . § . XVII . But although this be a grand imposture , as a right reverend learned man hath shewed , to teach men to beleeve that the Church of Rome alone is the Catholike Church out of which no●…e can be saved ▪ yet this is but halfe of their cozenage . For 〈◊〉 article of the Church they expound as if it were not 〈◊〉 〈◊〉 , I beleeve that there is a Church ; as , when it is said , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 &c. I beleeve the comm●…ion of Saints , there mission of ●…nnes , &c. but as if it were said eredo Ecol●…sia , o●… rather in Ecclesiam . I beleeve the Church , or in the Church as that which cannot 〈◊〉 and consequently beleeve , whatso●…er the Church teacheth or propoundeth to be beleeved : making th●… Church 〈◊〉 formall object of their faith , and principall rule or principle into which their faith is last resolved , for which they give credit to the Scriptures themselves ; which receive their credit and authority from the Church . Now by this Church they meane not the universall company of Catholikes , for they are compared to Iobs m Asses , but the Prelates of the Church of Rome , and among them the Pope , who virtually is the Church , in whom alone the prerogative of not erring resideth . For a generall or Oecumenicall counsell , which is the whole Church representative , they say without the Pope may erre : but the Pope himselfe alone without a councell cannot erre . And therefore the authority of a generall councell and of the Pope together n is no more than of the Pope alone . It is the Pope therefore alone that cannot erre , who hath an heavenly and infallible judgement , who is the supreame Iudge in all controversies , the chiefe and onely authenticall interpreter of the Scriptures , so that no point of religion is to be held for truth but what he determineth , no text of Scripture to be held the word of God , in any other sense than hee holdeth : yea , that a text of Scripture urged against them in another sense , than he holdeth , is not the word of God , o but rather of the devill . By which meanes the Pope is stept into the roome of Christ and and is undoubtedly become Antichrist . So that the implicite faith of the Papists , whereby they professe themselves to beleeve what is propounded by the Church , meaning especially the See of Rome , that is to say the Pope , to be beleeved ; and consequently whereby they professe themselves to beleeve in the Pope as the principall rule , principle and foundation of their faith , is the very character and marke of the Beast , whereby men are branded to destruction . § . XVIII . The which doth also prove the other point , viz. how pernicious the doctrine of implicite faith is , as tending to the perdition of the seduced people , which I will also prove by other reasons . For under the name of implicite faith they commend unto the Laity damnable ignorance ; that , having blindfolded them , they may lead them , as it were , by the nose , whither it pleaseth them . To them it is sufficient to beleeve what the Church beleeveth , though they know little or nothing of the Churches beleefe . If one p of them be called before the Commissioners , hee shall say enough and defend himselfe sufficiently when he answereth that he is a Catholike , and that he will live and dye in that faith which the Catholike Church doth teach , and that this Church can give them a reason of all those things which they demand . And thus according to Christs promise , Luk. 12. 12. the holy Ghost ( for sooth ) teacheth q every unlearned Catholike to give sufficient reason of his faith . But it is evident , that those who live in ignorance , doe live in a state of damnation , or , as the Scripture speaketh , r doe sit in darkenesse and in the shadow of death . First , because they live without God , s as it were Atheists in this world . For they that know not God , have not God. Secondly , because they are void of all grace whereby they might hope to be saved . For knowledge being the first of all graces , where that is wanting , all the rest are absent . Againe , without faith there is no saving grace , for faith is the mother and roote of all other graces ; and without knowledge there is no faith , as I have already shewed . For how can t they beleeve in him of whom they have not heard , and by hearing knowne ? Knowledge is , as it were , the first step towards faith and all other graces ; and therefore he that hath not that in some measure , hath not made one steppe in the way that leadeth to eternall life . Thirdly , because they are not Christs sheepe , nor Gods children . For I , saith our Saviour , know mine , and I am knowne of mine , Ioh. 10. 14. They shall know me every one of them saith the Lord , from the greatest to the least of them , Ier. 31. 34. All Gods children shall be taught of God , Esai . 54. 13. Ioh. 6. 45. every one therefore that hath heard and learned of the Father commeth to mee , saith our Saviour , and none else . All Gods children have the unction from the holy One , and they know all needfull things , 1 Ioh. 2. 20. 27. Ioh. 16. 13. Fourthly , because it hath all the respects of evill in it . For it is not one ly a sinne , but the cause of all sinne and errour , a punishment and the cause of punishment , both in this life and in the world to come . A sinne , rep●…oved and condemned , Ier. 4. 22. & . 9. 3. Hos. 4. 1. ●… Cor. 15. 34. For it , a sacrifice was ordained , Levit. 4. 2. yea , all the sinnes , for which sacrifices were offered , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●… that is ignorances , Heb. 9. 7. The cause of sinne : Errant u qui operantur mulum . They erre that sinne , and none erre but by ignorance as Augustine saith , Non erratur nisi per ignorantiam , whence sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are ignorant and doe erre , Heb. 5. 3. Ignorance * is the mother of all errours . Regnum ignorantiae , saith Augustine , regnum erroris . Ignorance also is a fearefull punishment●… when God doth punish men with blindenesse of heart , Esai . 6. 9 , 10. and sendeth upon them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the efficacy of errour , 2 Th●…s . 2. 11. It is also the cause of punishment ( for the people that understandeth not shall bee punished , Hos. 4. 14. ) as of captivity●… Esai .. 5. 13. of destruction , Hos. 4. 6. it maketh men subject to the curse of God , Psal. 79. 6. Ier. 10. 25. and to eternall damnation , 2. Thes. 1. 8. If our Gospell bee hid , saith the Apostle , it is hid to them that perish , 2 Cor. 4. 3. For if it bee eternall life y to know God and Christ our Saviour , then not to know God and our Saviour is to misse of eternall life . Qui ea qu●… sunt Domini nesciunt a Domino nesciuntur , saith Gregory , z Paulo attestante , qui ait , si quis autem ignorat , ignorabitur . The Councell of Rhemes a denyeth that they can bee saved , who doe not understand the Creed and the Lords Prayer . And againe , b no man can bee saved without faith , and no man can beleeve that which he doth not know nor hath heard . Augustine c ipsa ignorantia in ets , qui intelligere noluerunt , sine dubitatione pe●…catum ●…st : in eis autem qui non potuerunt p●…na pec●…ati . Ergo in utrisque non ●…st justa excusatio , sed justa damnatio . Hierome : d Ignoratio Scripturarum , ignoratio Christi . Origen e ●…aith , the Devills possesse all those that live in ignorance . § . XIX . All this notwithstanding , the popish Impostors detaine the people in ignorance , they have taken away the Key f of knowledge , and shut up g the Kingdome of Heaven against their followers : for neither they goe in themselves , neither suffer them , that faine would enter , to goe in . They forbid them to reade the Scriptures which are able to make them wise to salvation , 2 Tim. 3. 15. which our Saviour therefore commandeth them to search , Ioh. 5. 39. They suffer them not to heare them , nor yet the divine service , otherwise than in an unknowen tongue , contrary to the rule of the Apostle 1 Cor. 14. and wherefore all this ? partly , that their errours and abominations should not be seene ; for he that evill doeth hateth the light , and ( as theeves by night ) wish the light of Gods Word to bee put out , or at least to bee hid under a Bushell : and partly that they may bee Lords over the peoples faith , and may make them beleeve what they list , that they may rule them at their pleasure , that they may lead them whither they please . For hee that walketh in darkenesse knoweth h not whither he goeth , may as easily bee led up and downe , as Sampson i after his eyes were put out . But those that are of God doe wish that the people of God may increase in knowledge of God , 1 Thes. 1. 10. that they may be perfect in understanding , 1 Cor. 14. 20. that they may abound more and more in knowledge , Phil. 1. 9. ( For not to be proficients in knowledge they esteeme a great fault . Heb. 5. 11 , 12. 2 Tim. 3. 7. ) that the Word of Christ may dwell in them richly in all Wisedome , Col. 2. 2. & 3. 16. that they may bee able and ready to give an answere to every man that asketh a reason of that hope that is in them , 1 Pet. 3. 15. ( for where men of all other professions can give a reason of that which they doe professe , it is a great absurdity , as Chrysostome k testifieth , for a man professing himselfe a Christian , not to bee able to give an account of his faith ) that they may trye all things and hold fast that which is good , 1 Thes. 5. 21. that Husbands may be able to instruct their Wives , l and housholders their families , Deut. 6. 7. & 11. 19. Yea Moses the Man of God wished , that all the Lords people were Prophets , Num. 11. 29. § . XX. And as the godly have wished , so the Lord hath promised that in the Church of Christ there should bee plenty of knowledge , Esa. 11. 9. Ier. 31. 34. and that all the faithfull should bee taught of God , Esai . 54. 13. And this was verified in times past in the primitive Churches , and is at this day in all true Churches , and where it is not in some measure verified ( as it is not in the Church of Rome ) that is not a true Church . Not to speake of the present times , I will produce one Testimony of the ancient Churches . In which it was usuall to bee seene m that the points of Christian Religion were knowne not onely to the Teachers of the Church , but also to all manner of artificers and handicrafts n men , of women likewise , not onely such as were lettered , but those of the meanest sort , even servants and handmaids : and not onely Citizens but also Countrey people , as Husband-men and laborers had this knowledge , who might bee found conferring of the Divine Trinity , of the Creation of all things , and having better knowledge of the nature of man , than Plato or Arist●…tle . Finally , the Papists by their doctrine of implicite faith , do bereave the faithfull of their chiefe rejoycing . For thus saith the Lord : o Let not the wise man glory in his wisedome , neither let the mighty man glory in his might , let not the rich man glory in his riches : but let him that glorieth glory in this , that he understandeth and knoweth mee , that I am the Lord , which exercise loving kindnesse , judgement and righteousnesse in the earth , for in these things I delight saith the Lord. So much of the first question . CAP. II. Pr●…ving that a true justifying faith cannot bee severed from Charity and other graces . § . I. THE second question concerning the nature of faith is , whether a true justifying faith may be severed from Charity and from all other graces of Sanctification . The Papists hold the affirmative , we the negative . The reasons of our assertion , that true justifying faith is ever accompanied with Charity and other graces , and cannot indeed be severed from them , are manifold and manifest . My first reason is this : All that are regenerate and borne of God have Charity , and other graces of sanctification . All that truly beleeve in Christ , or , which is all one , that have a true justifying faith are regenerate and borne of God. Therefore all that truely beleeve in Christ , have charity and other graces of sanctification . The proposition is thus proved . Regeneration consisteth in the infusion of graces of sanctification , and therfore they , who are regenerate , are indued with those graces . Seondly , regeneration is the renewing of a man according to the image of God in true holinesse and righteousnesse , Ephes. 4. 24. both which are comprehended in Charity . The former , being the love of God ; the other , of our neighbour . Thirdly , the Papists themselves doe teach , that when men are regenerated in baptisme , there is with faith infused Charity . Fourthly , as he that hath Charity is borne of God and knoweth him : so he that hath not Charity knoweth not God , and much lesse is borne of him . 1 Ioh. 4. 8. . The assumption : All that have a true justifying faith are regenerate and borne of God. For first , whosoever beleeveth , that I ●…●…vs is the Christ , is bome of God , 1 Ioh. . 5. 1. Secondly , as many as receive Christ ( by faith ) to them he gave this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this priviledge or prerogatiye to be the sonnes of God , even to them that beleeve on his name , who are borne not of bloud nor of the will of the flesh , nor of the will of man , but of God. Ioh. 1. 12. 13. Thirdly , All that doe truely beleeve are the children of God by faith in Christ Iesus . Gal. 3. 26. Fourthly , Faith is a grace of regeneration , which the holy Ghost doth ingenerate and infuse , when hee doth regenerate as the Papists themselves confesse . Neither is it of nature , or from our selves , but it is the speciall gift of God , Ephes 2 , 8. for no man can truly say , that is , with a lively and unfained assent of the heart , that Iesus is the Lord , but by the holy Ghost , 1 Cor. 12. 3. To beleeve , that Iesus is the Christ , the Sonne of the living God , flesh and bloud hath not revealed to any man , but God the Father , who is in heaven , Matth. 16. 16 , 17. No man , saith our Saviour can come to me , that is , beleeve in me , ( Ioh. 6. 35. ) except the Father , who hath sent me , draw him , Iohn 6. 44. and except it be given unto him by my Father , vers . 65. and how given ? as a proper fruit of election . For justifying faith is the faith of the elect , 7 〈◊〉 . 1. 1 given unto us when we are called , according to the purpose of God and his grace given unto us in Christ before all secular times , 2 Tim. 1. 9. For those , whom God giveth to Christ by election , they come unto him by faith , Ioh. 6. 37. and so many as are ordained to eternall life , beleeve , Act. 13. 48. § . II. Secondly , Whosoever●…have the Spirit of Christ , dwelling in them are ●…udued with Charity and other graces , which all are the fruits a of the Spirit . who is the Spirit of b grace ; and contrarywise they who have not Charity , have not the Spirit of Christ. For the Spirit of Christ is the Spirit of love : God is love , and he that abideth in love dwelleth in God , and God in him , 1 Ioh 4. 16. but he that loveth not , knoweth not God and much lesse dwelleth in him , vers . 8. All that have true faith have the Spirit c of Christ dwelling in them , by which Christ dwelleth in them , and those which have not the Spirit of Christ are none of his , Rom. 8. 9 Faith is the proper worke of the Spirit who is therefore called the Sp●…rit of faith , 2 Cor. 4. 13. And therfore those , who are endued with true faith , d have the Spirit , by both which Christ dwelleth in us . Againe , all that are the sonnes of ●…od have the Spirit of Christ , Gal. 4. 6. all that truly beleeve are the sonnes e of God ; as hath been shewed . All that be Christs they have his Spirit , for those that have not his Spirit are none of his , Rom. 8. 9. All that truely beleeve are Christs , 1 Cor. 3. 23. both because God hath given them unto him , Iohn 6. 37. & 17. 9 , 24. and because he hath bought them with a great price , 1 Cor. 6. 19. and because by faith they are engrafted and united unto him as his members . Therefore all that have true faith , are endued with Charity and other graces . § . III. Thirdly , all that are sanctified are endued with Charity and other graces , for in them our sanctification doth consist . All that have true faith are sanctified . For first , by faith the heart is purified , Acts 15. 9. and true faith worketh by love , Galathians 5. 6. Secondly , because all that are justified are also sanctified . All that have a true faith are justified , therefore all that have a true faith are sanctified . The proposition can in no sort be denied by the Papists who confound justification and sanctification . But though they must necessarily be distinguished , yet they may not , they cannot be severed . They are such unseparablecompanions , that whosoever hath the one , hath the other and whosoever hath not both , hath neither : whosoever is in Christ ( as all the faithfull are ) is a new creature , 2 Cor. 5. 17. he liveth not after the flesh but after the Spirit , Rom. 8. 1. He crucifie●…h the flesh with the lusts thereof , Gal. 5. 24. This truth is confirmed by the oth of God , whereby he hath promised in the covenant of grace , f that to all the faithfull the sonnes of Abraham he will give them redemption and justification , and being redeemed hee will give them grace to worship him in holinesse and righteousnesse before him all the dayes of their life . Those therefore whom God doth justifie by faith , he doth sanctifie by his Spirit . But all that have a true justifying faith are justified , and by their justification have right , or are entituled to the Kingdome of heaven , Act. 13. 38 , 39. yea the Gospell teacheth , not onely that they which truely beleeve shall bee saved , but also that they are translated from death to life , and that they have eternall life . Ioh. 5. 24. & 6. 47. 1 Ioh. 5. 11. 13. § . IV. Fourthly , all true disciples of Christ are endued with charity . Ioh. 13. 35. All that truly beleeve in Christ are his true disciples , therefore , &c. Fifthly , that which worketh by Charity is not without it : True faith worketh by Charity , Gal. 5. 6. Sixthly , The formed faith is not severed from Charity as the Papists themselves teach . True justifying faith is the formed faith , for that which is without forme is neither atrue nor justifying , but a dead and counterfeit faith . Seventhly , If faith without Charity doe not justifie , then a true justifying faith is not without Charity . But the former is true , for that faith which is without Charity profiteth nothing , 1 Cor. 13. 2. therefore the later . Eighthly , out of 1 Iohn 4. 8. hee that beleeveth knoweth God , they that love not know not God , ergo , they that love not , beleeve not . § . V. To these eight arguments wee will adde seven more out of the Epistle of S. Iames , Chapter 2. beginning at the 14. verse : where , he doth not goe about to prove , that a true justifying faith doth not justifie alone , but that that faith , which is alone without Charity , without good workes , doth neither justifie alone , nor at all . And that hee proveth by these reasons : First , verse 14. True faith doth justifie and save a man , that faith which is in profession onely being void of Charity , or , as Saint Iames speaketh , when a man saith he hat●… faith and hath not workes , doth not justifie or save a man , and therefore is not a true faith . Secondly , à pari , verse 15 , 16 , 17. Charity which is onely in words and profession , and not indeed and g truth , is unprofitable and vaine : so pari ratione , faith which is onely in profession , being alone , void of Charity and of good workes , is dead . Thirdly , verse 18. True faith may be demonstrated by good workes , but that faith which is in profession onely , and void of Charity cannot be demonstrated by good workes , therefore it is not a true faith . Fourthly , ver . 19. that faith which is common to devils is no true justifying faith , for they beleeve that which they abhorre , whereupon Augustine h saith , Fides ▪ Christiani , cum dilectione est , daemonis autem sine dilectione . Fifthly , vers . 20. the dead faith of a vaine man is not a justifying faith : that faith which is without charity is the dead faith of a vaine man ; therefore not a justifying faith . Sixthly , ver . 21. 22. 23. 24 , 25. True justifying faith is such a faith as was that of Abr●…ham , or at least as was that of Rahab , that is , fruitfull of good workes : but that which is without Charity and without good workes is not such a faith as that of Abraham or of Rahab . Seventhly ▪ vers . 26. ●… simili . as the body without spirit is dead , so that faith which is without good workes is dead . Vpon these arguments of Saint Iames it doth inevitably follow , that seeing that faith which is severed from Charity , and destitute of good workes is not a true justifying faith , therefore a true justifying faith is not severed from Charity , nor destitute of good workes . § . VI. These fifteene Arguments , are , as I suppose , without exception . Those which Bellarmine thought he could best answere , hee hath propounded as our best Arguments , and cavilled with them : they are in number six , the first out of 1 Tim. 5. 8. That , for want whereof a man declareth himselfe to be without true faith , and to be worse than an infidell , cannot be separated from a true faith . For want of Charity , yea , for want of one branch thereof , which is to provide for a mans owne , especially , those of his owne house , whom the very insidels are wont to provide for , a man declareth himselfe to be without true faith , that is , in Saint Paules phrase , hath denyed the faith and is worse than an infidell in that particular : therefore Charity cannot be separated from true faith . To this Bellarmine frameth an answere , against himselfe , that , as Chrysostome , and other interpreters doe witnesse , the Apostle speaketh of such , who are said to deny the faith , because they doe not live , as faith doth teach men to live , ( as none doe , who have not Charity , and therefore those who have not Charity , have not faith ) who , as the same Apostle saith , i professe themselves to know God , but in deeds deny him : which also is against himselfe : for how , saith Chrysostome , can such a man be said to beleeve , that denieth God ? Therefore , saith he , the wicked deny the faith not in heart or mouth , but indeed ; and of them , saith he , writeth Saint Gregory , whose testimony he alleageth directly against himselfe , k Eos non veraciter credere , & non habere veram fidem , quinon bene operantur : that they doe not truely beleeve , nor have a true faith , who doe not worke well . And therefore those that worke ill , as those doe who are without Charity , and namely those who provide not for their domesticks , shew that they have no true faith . But this he salveth with another testimony of the same Gregory l that many enter into the Church , because they have faith ; and yet want the wedding garment , because they have not Charity . Where , by faith we are to understand the profession of faith ; which many make who have not Charity . But by the wedding garment , we are , according to the Scriptures , to understand rather Christ and his righteousnesse , as I have shewed heretofore , put on by a true and lively faith : for he that was without the wedding garment , wanted faith , as well as charity . The Authour of the unfinished Worke in Chrysostome faith m Nuptiale vestimentum est fides vera , quae est per Iesum Christum & justitiam ejus : the wedding garment is the true faith , which is by Iesus Christ , and his righteousnesse . But will you heare one of their owne Writers , upon Matth. 22. what is , saith he , n that wedding garment ▪ to wit , that whereof Paul speaketh , when he saith , o put on the Lord Iesus Christ. This garment is inwardly , put on by faith , when thou puttest on p Christs righteousnesse to cover thy sinnes , &c. § . VII . The second out of Ioh. 6. 64. Iudas , though he professed the faith , is yet said not to have beleeved , because he wanted Charity , and therefore they who want Charity want faith . Bellarmine answereth , that he is said not to beleeve , because at that time he had lost his faith . I reply : Iudas , though he professed the faith , yet he never had true faith , and therefore never lost it . For from the beginning Iesus knew who they were that beleeved not , and who should betray him : for this cause saith he in the next verse , q I said unto you that no man can come to me ( that is beleeve in me , vers . 35. and 64. ) unlesse it be given unto him of my Father which hee insinuateth had not been given to Iudas , whom from the beginning he knew to be no beleever . § . VIII . Hee that saith hee knoweth God , namely by faith , and keepeth not his commandements , is a lyar . Bellarmine answereth , that he speaketh of the knowledge of familiarity , and friendship : of which the Lord speaketh to the wicked , Matth. 7. 25. I know you not . whereunto I reply , that if he speake of such knowledge it is the knowledge of faith , and cannot be had but by faith , and so the argument standeth in force . Howbeit , unfitly doth he alleage the Lords not knowing of the wicked , to prove the meaning of our knowing of him . If he speake not of the knowledge of faith , the argument is the stronger , for if he be a lyar , that only saith that he knoweth God and keepeth not his commandements , then much more is hee a lyar , that saith hee knoweth God by faith , and keepeth not his commandements . Beda indeed expoundeth this knowledge of God of the love of God , which is a fruit and consequent of our faith , hocest Deum nosse quod amare : but others , of faith , as r Gregory speaking of this place , notitia quipp●… Dei ad fide●… pertinet . Oecumenius maketh this verse to bee of the same signification with the sixth verse of the first Chapter . If we say , that we have fellowship with him , and walke in darkenesse , we are lyars : and that which Saint Iohn there calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion , here hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or conjunction . Thus therefore hee saith ; Saint Iohn having said before that those which s beleeve in the Lord have communion or fellowship with him : here hee setteth downe evidences of our communion with him . In this wee know , that wee know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that which hee had said before , t that wee have conjunction or communion with him , if wee keepe his Commandements . And this , saith hee , hee more fully sheweth by the contrary : but hee that saith , I know him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or I have communion with him , and keepeth not his Commandements , he is a lyar . This then is ●…is meaning , he that saith I know God , that is , I have Communion with him by faith , and doth not keepe his Commandements , hee is a lyar . But whether wee understand the words of communion by faith , or of faith , according to the usuall p●…rase of the Scriptures puting knowledge for faith , as I noted before , u or of knowledge it selfe , the argument is unanswerable . For if wee cannot truely bee said to know Christ , that is , to beleeve in him , unlesse wee keepe his Commandements , then it is evident , that true faith cannot be severed from Charity . For this is love , if we keep his Commandements , 1 Ioh. 5. 3. againe , if hee that saith hee knoweth God and keepeth not his Commandemenes bee a lyar , much more he that saith hee beleeveth in God and keepeth not his Commandements is a lyar , as I said before . To this adde Tit. 1. ●…6 . which Bellarmine cited against himselfe , those that professe themselves to know God , but in workes deny him , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleevers , Ioh. 3. 36. or as the vulgar Latine incredibiles , or , as Thomas Aquinas , non apti ad credendum . § . IX . Fourthly , 1 Ioh. 5. 1. Every one that b●…leeveth that Iesus is the Christ , is borne of God , and therefore undoubtedly hath charity . Bellarmine answereth that he speaketh , de fide formata , as Saint Augustine * expoundeth , and so doe wee , for whosoever truely beleeveth hath fidem formatam . For the Apostle no doubt speaketh of a true lively saith , and such there is none , but that which the Papists call formatam , which worketh by love . And therefore the argument holdeth : that whosoever hath a true lively iustifying faith is borne of God , or regenerated by the Spirit of sanctification , and therefore is undoubtedly endued with charity . § . Fifthly , Iam. 2. That faith which i●… without workes is dead : A true lively justifying faith is not dead ; Therefore ●… true liv●…ly ●…ustifying faith is not without works . Bellarmine saith , he hath explaned this in his third argument , x that faith is said to be dead , not as a m●… is said to bee dead , who after death is not : but as a body is said to bee dead , which after death is , but liveth not . For , saith he , Life is not of the essence of faith , as it 〈◊〉 of the essence of a man : but by a metaphor , saith is said to live , when it worketh , and to bee dead , whe●… it worketh not . Even as water is said to bee living , which continually floweth ; as in Fo●…ntaines and Rivers ; d●…d , which moveth not , as in standing pooles , and yet both is truely and properly water . Whereunto I reply , that the body of a man being dead is a true body in respect of the generall nature of a body , both because it consisteth of three dimensions , as all true bodies doe , and because it consisteth of all the Elements , as all perfectly compounded bodies doe . But wheras bodies perfectly compounded are subdivided , in corpor a in animata & animata : the dead body of a man , or of a beast , or of a plant , is not a true body in genere ani●… , no more than the severall parts thereof , as the eye , the care , &c. because it is deprived of his forme , which is the anima thereof according to his kind . So faith which is dead , may in respect of the generall nature of faith bee called a true faith , because it is an assent to the truth revealed by God : yet whereas assent is either forced , or voluntary , and that either to the Law , which is the legall , ●…or to the Gospell which is the Evangelicall faith , and this , either unfained , lively , and effectuall , or counterfeit , idle , and uneffectuall : therefore the dead faith being either not voluntary , such as is in the Devils and some wicked men , who beleeve that which they abhorre ; or not Evangelicall , as in the Iewes , or not unfained , lively , and effectuall as in hypocrites and unsound Christians , is not a true justifying faith , because it wanteth the forme and as it were the anima of a true justifying faith , which is the inward integrity : for that is actus primus the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or efficacie thereof , whereby it doth effectually receive , that is , apprehend and apply Christ to the beleever . It is true , that by a metaphor taken from men faith is said to be either alive or dead : though herein is a dissimilitude ; because a man is said to be dead , who before had lived , bu●…faith is onely said to be dead not because it ever had lived , but because it is without life , as many things also are by a metaphore said to bee dead , blind , or dumbe , which never did live , see , or speak . But saith he , faith is said to be alive , when it worketh : and dead , when it worketh not . I ●…ad rather say it is alive when it is operative and energetical , though it do not alwaies actually work , as in sleep : and dead , when it is idle , uneffectuall and unprofitable . But this is nothing to our argument : for if faith without charity , or without workes bee said to bee dead , then a true lively justifying faith , cannot be without charity or good workes ; and that which is is not a true justifying faith no more than a dead man is a man : and yet as a dead ●…n , which is but a carcase , is called by the name of that man whose carcase it is even so dead faith , which is but a carcase , or rather a counterfeit of faith , is called faith , not properly and truely , but 〈◊〉 . § . XI . That faith by which a righteous man shall live is not without Charity : By a true justifying faith a righteous man shall live . Therefore a true justifying faith is not without charity . To the assumption Bell●…mine answereth two wayes . First , that a righteo●…s man is said to live by faith , because by faith , which is the substance of things hoped for , he patiently supporteth himselfe in expectation of eternall life . To which I reply , that the words are , the just shall live , and that the Apostle more than once alleadgeth that testimony in the question of justification , as Rom. 1. 17. Gal. 3. 11. to prove , that by faith a man is justified , that is entituled to eternall life . Secondly , hee answereth , that the Prophet speaketh of fides formata per charitatem such as is in the just , who by such a faith , as worketh by love , doe live a spirituall life : which answere maketh wholly for us . For if the true faith , whereby the just man shall live , is formed by charity , as the Papists speake , and worketh by charity as Saint Paul saith : then it followeth , that the true justifying faith is never severed from Charity . § . XII . To these arguments grounded on the holy Scriptures , I will adjoyne some Testimonies of the Father●… . Chrysostome y so soone as you beleeved , you brought forth good workes — for faith in it owne nature is full of good wor●…s : and so Cle●…ens Alex. strom . l. 5. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worker of good things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the foundation of just working . Augustine , Inseparabilis est bona vita à fide q●…a per dilectionem operatur , mo verò ●…a ipsaest bona vita a good life cannot be severed from faith , which worketh by love : yea it selfe is a good life . 2 Fides Christiani , saith he , cum dilectione est , d●…monis autem si●…e dilectione , and accordingly he calleth f●…ith without workes , the faith not of Christians , but of Devils , Againe , to beleeve in Christ , it is not this to have the faith of Devils which worthily is esteemed to bee dead , but to have that faith which worketh by love . And so he and some others expound that phrase of beleeving in Christ. 3. I lle e●…im credit in Christ●…m , qui & sper at in Christum , & diligi●… Christ●… . Nam credere in Christum est cred●…ndo amare . In Christum credere est amando in ipsum tendere . Pi●…fides si●…e spe & charitate esse non vult . 4. Si fidem hab●…t sine spe & dilectione Christum esse credit , non in Christum credit . Isidorus Pelusi●…ta a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither doe thou thinke that faith ( if that ought to be called faith which is convinced or reproved by thine own work●… ) c●…n save thee . Oecumenius : b that faith accreweth not to an uncleane person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I meane a true faith , who will deny ? for neither may ointment bee put up into a vessell full of filth , neither c can the faith of God bee ingendred in an uncleane man. Gregory d as we heard before , denyeth them truely to beleeve or to have a true faith , who doe not live well . For th●…t is true faith , saith e ●…e , which that which it saith in words , it doth not gainesay in manners , Hence it is , that Paul speaketh of certaine falsis fidelib●…s falsly called faithfull men , who confesse f that they know God , but in deeds deny him . Hence , Iohn saith , he that saith hee knoweth God , and doth not , &c. the which , seeing it is so , wee ought to acknowledge the truth of our faith in consideration of our life . For then are we truely faithfull , if what wee promise in words , wee performe in deeds — if a man after Baptisme keepe ●…hat which he promised before baptisme , let him now , being certaine that he is faithfull , r●…joyce : where observe , that those are faithfull ( not that are baptized , but that keep their vow of Baptism , and that those that live wickedly are falsi fideles falsly called faithfull . g Againe q●…antum credi●…s , tantum amamus . h Ans●…lm . fides qu●… non habet charita●… & opera bona , fid●…s D●…monum est non Christianorum . Faith which hath not charity and good worke●… is the faith of Divels not of Christians . And againe : i fides sine operibus no●… est vera fides . Bernard k : faith maketh a true Catholike not that which i●… common to Devils and men , but that which is common to men and Angelicall Spirits : and which is that ? that which worketh by love . CHAP. III. Bellarmines proofes , that true faith may bee severed from Charity , first , from the Scriptures , and then from Fathers . § . I. NOw let us examine Bellarmines proofes . And first out of the Scriptures . 1. Ioh. 12. 42 , 43. Many of the princes or rulers beleeved in Christ , but they did not confess●… : for they loved the glory of men more than the glory of God. Her●… , saith ●…ee , the Evangelist testifieth , that in these Princes , there was Faith without Charity . His reason is thus to be framed . The Princes , which did not confesse Christ , were void of Charity : The same Princes beleeve in Christ. Therefore some that beleeve in Christ are void of Charity . The proposition is proved , because they loved the glory or praise of men more than of God. Answ. If they did absolutely and altogether preferre the glory of men before the glory of God , then h●…d they neither love of God , nor faith in Christ , see Ioh. 5. 42 , 44. But if by force of temptation or by humane frailty , as fe●…refulnesse , a and too much love of the World , which are corruptions incident to the best , they were for a time hindered from professing Christ ; I dare not say , they were void of Charity . For Saint Peter , when he both loved Christ and beleeved in him , did deny him ; which was worse than not confessing him . And it may be , that among those rulers were reckoned , Nicodemus , and Ioseph of Arimath●…a ; who , though they had not for ●… time openly professed Christ : yet when there was greatest cause of feare and of doubt , and least encouragement to professe him , they express●… their love towards him , Ioh. 19. 31 , 39. To the assumption , I a●…swere , those princes , who being void of Charity , loved the glory of men more than the glory of God , by the testimony of Christ , neither did , nor could beleeve , Ioh. 5. 42 , 44. Neither did all they truely beleeve in Christ , who in the Scriptures are said after a sort to have beleeved in him , For Ioh. 2. 23. many are said to have bel●…ved in his name , to whom our Saviour would not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredit himselfe , because hee knew what was in them , vers . 24. 25. § . II. His second proofe is out of 1 Cor. 13. 2. If I had all faith , so that I could remove mountaines , and have not charity , I am nothing . therefore faith may bee severed from Charity . Answ. This place is either generally understood of all faith , or particularly of the whole faith of working miracles , but in neither sense doth it favour the popish sancie . If generally , then the Apostle must bee understood , as speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of supposition , and not as positively affirming , that either he , or any other having all faith wanted Charity ; therefore this supposition ( qu●… nihil ponit ) proveth nothing . Yea , in suppositions and fained comparisons a man may suppose things incredible and impossible ; and much more improbable , ( as in this place it selfe , if I should speake with the tongues of men and Angels and have not love , if I had all faith so that I could remove mountaines , and have not love , and though I bestow all my goods as it were by b morsels to free the poore , and though I gave my body to be burnt and have not Charity ) and yet those suppositions , whether improbable or incredible , are of no lesse force in arguing , than if they were absolutely true . Indeed if the adversary could from this hypotheticall proposition truly assume the antecedent ( as he cannot ) then might hee urge this place to some purpose : but if it may more truely be denied , or taken away , ( as for example , if I or any other had all faith , and yet had not love , as n●…ver man yet had ) then is this allegation to no purpose . To this Bellarmine replyeth , that the Apostle doth not argue from a condition impossible , but us●…th an hyperbolt ; when notwithstanding it is most evident , that the Apostle speaketh not in a simple hyperbolicall speech , as Bellarmine maketh him , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I had , which I have not , but this supposall or fiction of a condition incredible doth no lesse prove the necessity of Charity , than if it were absolutely true . If the place be understood particularly of the faith of miracles , the particle all being not universall but integrall , as if it had beene said , the whole faith including all the degrees of it ( which is very probable , not onely in respect of the authority of the Fathers heretofore mentioned , but also by the words themselves : first , because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as speaking of a particular ; secondly , because hee doth instance in a high degree of that particular , so that I could remove mountaines , ) then this alegation is impertinent . For the question is not of the faith of miracles , whether it may be severed from Charity , which we confesse : but of the true justifying faith : which not all they have , who have the faith of miracles . For that hath beene bestowed upon Iudas and other reprobates , Matth. 10. 1. & 7. 22 , 23. which plainely overthroweth Bellarmines conceit , that the faith of miracles is the same with j●…stifying faith but excelling , which is false in two respects : for first , it would then follow , that all they who have had this faith , should have beene endued with justifying faith , and that all , who have excelled in the greatest measure and degree of justifying faith , should have beene adorned with the faith of miracles . Both which are untrue . Secondly , the Schoole men when they distinguish grace into gratia gr●…tum 〈◊〉 , ( which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it ) and gratia gratis data tending to the good of others , the faith of working miracles is reckoned in the later ranke , 1 Corinthians . 12. 8 , 9 , 10. § . III. Yea , but it is promised , Mark. 16. 17. that signes should follow them that beleeve , namely by a justifying faith whereof is mention , vers . 16. But not , say I , that all beleevers should be workers of miracles , but some for all . From whence nothing can be proved , but that to some , which did beleeve , the gift of working miracles should bee granted for the confirmation of the faith . Yea , but by saith in for●…r times the faithfull stopped the mouths of Lyons , quenched the violence of fire , Heb. 11. 33. 34. Answ. These examples recorded in the Scriptures were not wrought by the faithfull themselves : but the Lord because they ●…id beleeve and trust in him , sent his Angell to stoppe the mouths of Lions , Dan. 6. 22. 23. and to quench the violence of fire , Dan. 3. 17. 25. Howbeit if themselves had wrought these miracles , it would prove no more , but that some who had justifying faith , had also the faith of working miracles . Neither doth our Saviour , Luk. 17. say , that if a man had the justifying faith like a graine of mustard seed , hee should be able to remoove mountaines : for those who have had a great and a strong faith as namely Abraham , have had no such power . Yea , but he speaketh of that faith which the disciples pr●…ied him to increase , Luk. 17. 5. But , say I , if you compare the place with his parallell , Matth. 17. 20. it will appeare that both our Saviour and his Apostle speake of the faith of miracles . For when our Saviour reproved them for their want of faith , in that they were not able to cure the Lunaticke , who notwithstanding were endued with justifying faith , as many others are , who though they have a strong faith , yet are not able to worke such a cu●…e : they desire our Saviour to increase , or , as the word is c adde unto them faith : Whereupon our Saviour returneth this answeare , if you had faith as a graine of mustard seed , &c. doth hee meane justifying faith ? God forbid ! for then no man living could bee said to have so much of justifying faith , as is a graine of mustard seed . § . IV. And whereas in the last place hee would prove by the conjunction of these three , Faith , Hope , and Charity , verse 13. that hee speaketh of the same faith whereof he had spoken , verse 2. I answere , first , that it followeth not : for here the Apostle maketh a new comparison of of Charity with Faith and Hope , preferring it before them as greater , both in respect of the breadth or 〈◊〉 ; for whereas the benefit of Faith and Hope respecteth habentem , him that hath them , Charity is extended to others : and also in respect of the length , or continuance . For whereas Faith and Hope doe cease in the life to come , faith being swallowed up in vision , and hope in fruition : love neverthelesse is continued with increase . Secondly , this place maketh rather against him . Now saith the Apostle , that is , during this life , these three abide , none of them failing altogether in this life , and therefore they alwayes goe together ; insomuch that whosoever hath any one of them , hath al●…o the other two . No man can have love or hope , unlesse he have faith : and no man hath true saith , but he hath both love and hope ; and according to the measure of his faith , such is the measure both of his love and of his hope . For as that of d Gregory is most true , quantum credimus , ●…antum amamus ; so it is no lesse true , quantum credimus , tantum speramus . As for his allegation out of Augustine , e affirming that faith may be without charity : I deny not but that the faith of hypocrites , which beareth the name of faith , as a carcase or counterfeit do of the man whose they are , is without charity but profiteth not . But that justifying faith may be without charity , he saith not : for how can it bee a justifying faith and not profit ? § . V. His third testimony is Ia●… . 2. 14. &c. Where , saith he , Saint Iames not onely teacheth , but also proveth , that faith without workes doth not justific , and that it may be without workes . We answer , that hee doth not speake of a true justifying faith , but of faith professed onely , or of the profession of faith , which I proved before f And this appeareth vers . 14. where the question , disputed in that discourse , is propounded . What doth it profit , my brethren , if a man shall say , that hee hath faith , or professeth himselfe to beleeve , and hath not workes , can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith of his , which is in profession onely and without workes , save him , or justifie him ? No , by no meanes , for this affirmative interrogation is a most emphaticall negation . This place therfore prooveth the contrary , viz. that faith which is wi●…hout workes is not a true justifying faith , and therefore a true justifying faith cannot be without workes . But that Saint Iames speaketh of a true faith , Bellarmine endevoureth to prove by five reasons against the maine drift of the Apostle in that place , which , as I shewed before , was to prove , that such a faith , as is without workes , is not a true justifying faith . His first reason is , because Saint Iames calleth it absolutely faith , which name in the Scriptures alw●…yes signifieth the true faith , that is , ( or else hee speaketh to no purpose ) the true justifying faith . First , I answer , that Saint Iames verse 14. doth not absolutely call it faith : for he doth not say , if a man have faith , meaning a true faith ; but if a man shall say , that hee hath faith , can that faith which is in profession only , save him ? And so in the verses following , the faith which hee impleadeth , doth not signifie the habi●… of true faith , but the bare profession of faith . But doth this word faith alwaies in the Scriptures fignifie the true justifying faith ? Nothing lesse : for many times in the New Testament , and almost alwayes in the Old , faith is taken for fidel●…ty , or faithfulnesse , as Tit. 2. 10. sometimes for the doctrine of faith , which is beleeved , which the Papists themselves call the Catholike faith . As Act. 6. 5. they obeyed the faith , Act. 14. 27 , the doore of faith , Rom. 12. 6. the analogie of faith , &c. sometimes the profession of faith , as Act. 14. 22. Rom. 1. 8. and so as hereafter I am to shew , Iam. 2. 14. 24. And in this sence many are said to beleeve , that is , to have faith , and are called fideles , that is beleevers , who onely professe the faith , and are in their owne profession , or opinion of others , beleevers . So Ioh. 2. 23. & 8. 30 , 31. 33. Act. 8. 13. 21. and in this sence all that professe the name of Christ , are called after his name Christians , and are termed Fideles the faithfull ; not that all who are so called have the true justifying faith , which is not of all , g nor yet of all that are called , but onely of the h elect . For among those , who are called the Faithfull , there are many falsi fideles , who are so falsly called , as wee heard before out of i Gregory : sometimes , for the faith of miracles , k as 1 Cor. 12. 9. & 13. 2. Mat. 17. 20. Mar. 11. 22 , 23. Luk. 17. 5 , 6. Secondly , hee saith , that Saint Iames in the same chapter , speaking of the s●…me faith , saith that Abrahams faith wrought with his workes , Ans. this is also contrary to the drift of Saint Iames , who by this argument proveth the faith , which is without workes to bee no true justifying faith : because it is not the faith of Abraham , nor yet of Raba●… . Thirdly , Saint Iames there concludeth : yee see then that a man is justified by works and not by faith only , but a 〈◊〉 faith , which Calvin calleth umbram fidei , justifieth neither alone nor at all . Ans. As I said before out of ver . 14. by faith we are here to understand faith professed , or the profession of faith . And to be justified is here understood declarativè . Now to declare a man before men to be justified before God , two things are required , the profession of the faith , and a Christian life answerable to his profession : and thus faith professed cooperateth with workes to declare a man to bee justified . For neither works alone without the profession of the faith will doe it , for workes without faith are dead , l nor the profession of the faith without workes ; for such a profession is also dead ; but both must goe together . Fourthly , saith he , this is proved by two comparisons , which hee calleth examples . The former vers . 15. 16. which hee doth very sorrily expresse : first , saith he , he compareth a man having faith without workes , to him , who seeing the poore wanting food and rayment , is content with that knowledge , and giveth them no almes . For even as it profiteth nothing the poore that the rich know their want , although it be a most true knowledge , unlesse , according to that knowledge , they bestow upon them necessaries : so true faith 〈◊〉 nothing , unlesse a man doe study and endeavour to live according to it . Frigidè admodum & dilutè . For where doth Saint Iames compare true faith to these rich mens idle knowledge ? But the comparison plainely standeth thus . As the profession of charity in giving good words to the poore that want food and raiment ( depart in peace , be ye warmed and filled ) is vaine and unprofitable , if men do not accordingly give them somewhat to supply their necessities : so the profession of faith without workes is dead . As therefore that charity which is in word and not in deed , as Saint Iohn speaketh , m is counterfeit , so that faith , which is in profession only severed from good workes is counterfeit and dead . Secondly , saith he , Saint Iames compareth faith without works to a body without Spirit , which certainely is a true body , though it be dead . Answ. this also is contrary to the intendment of Saint Iames who therefore p●…oveth , that faith which is without works , to be no true justifying faith , because it is dead . For the profession of faith without workes is like to a mans body that is without Spirit : yea but saith Bellarmine a dead body is a true body , and a dead faith is a true faith . I answere as before . A dead carcase though it bee a true body in respect of his three dimensions , and of his composition of the Elements , yet it is not the true originall body of a man ( for a man is a living creature ) no more than a dead branch or bough is a true member of a living Tree . § . VI. His fourth argument is taken from those testimonies which teach that in the Church there are both good and bad ; in the floore , both Wheate and chaffe ; in the net , fishes both good and bad ; in the flocke , sheepe and goats , &c. His reason standeth thus , Some in the Church are wicked and void of Charity and other graces : But all in the Church have faith : Therefore some that have faith are void of Charity . Answ. The assumption is most false , for not all that professe faith who from thence are called fideles in opposition to Infidels , are endued with true justifying faith , which is not of all , n but of the Elect , neither be all of the Church that be in it . 1 Ioh. 2. 19. Non existimo quenquam ita desipere , saith Augustine , o ut credat ad Eccesiae pertinere unitatem eum , qui non habet charitatem . But , saith Bellarmine , if the wicked who are in the Church did want trut faith , then should they chiefly bee reprehended for their unbeleefe , but they are reprehended non de amissione fidei sed de omissione operum , not for the amission or losse of faith , but for the omission of good workes . Ans. when their want of faith doth appeare , p they are reprehended for it . But because that is many times hidden , and we are in the judgement of Charity , to judg them faithfull who professe the faith , untill the contrary appeare : therfore hypocrites escape reprehension which open sinners do incur . Bellarm. conclusion , that true justifying faith may in the same party concur with sin and that it may be found in sinners ; none deny , but pharisaicall Papists , who hold themselves , being after their fashion as namely by Baptisme , or absolution justified , to be no sinners ; professing that there is no sin in them , nor any thing that God can hate . And wheras Bellarmine taketh it for granted , that all in the Church have faith , and that none want it , but such as have lost it , as it is lost , they say , by every act of infidelity : hereby is discovered the most pernicious doctrine of the Church of Rome , whereby innumerable soules are nuzzled in ignorance , infidelity and impenitencio to their utter ruine and perdition . For they teach , that all that are baptized are ex opere operato justified by infusion of Faith Hope and Charity ; in which estate they remaine , untill they commit some mortall sinne , then indeed they lose their charity and their justification , but they retaine their faith , which was infused in Baptisme , and still are to be accounted faithfull men and women ; though they know nothing , nor actually beleeve any thing ; unlesse to their Baptisme be added popish education , by which , for the most part , they are taught to beleeve as their Church beleeveth , that being the safest course : which faith disposeth them to justification , directing them after the losse of their charity , wherein their justification consisted , to seeke to the Sacrament of penance , that thereby they may recover their justification . Once a yeere therefore they goe to their priest , to him they formally confesse their grosser sinnes ; formally they professe themselves sorry for them : the priest absolveth them from eternall punishment , enjoyning them some petite penance , whereby they are to satisfie for the temporall penalty , which remaineth after their absolution from the eternall : by the priests absolution they all stand actually justified , the priest refusing none , though in truth they neither have knowledge , nor faith , nor Repentance , or amendment of life , nor any other Grace , without which , for all their sacramentall justifications ( and other they have none ) they live and die in a most wofull state of damnation . § . VII . His fifth argument is taken from the proper nature of faith and charitie : for saith he , if faith and charitie cannot be disjoyned , either it is , because one is of the nature of the other , or else because one necessarily ariseth or springeth from the other : but neither of these may be said ; therfore faith and charitie may be severed . Ans. First , I deny the disjunctive proposition , because a third thing may be added ; and that is this , or because the spirit of grace or regeneration , who is the author and efficient of both , hath unseparably united them in one and the same subject , wherein , working the one , that is faith ; with it , and by it he worketh the other . As touching the Assumption , the former part , that the one is not of the nature of the other , it is denied by the Roman-Catholike : the latter ; that the one doth not necessarily spring from the other , by the true Catholikes . For the Papists hold , that charitie is the forme of justifying faith , without which it neither doth , nor can justifie . And therefore they , of all men , ought to hold , that justifying faith cannot be severed from charitie . For whereas Bellarmine saith , that charitie is but the outward forme of faith , by which it worketh ; I acknowledge no outward forme , but of artificiall bodies . As for that which is principium motus , by which any thing worketh , it is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the actus primus , the proper forme , whereby any thing as it is that which it is ; so it worketh and produceth his proper and naturall effects . And such is the unseparable coexistence of the forme and the thing formed , that posita forma , res ipsa ponatur ; sublata forma , res ipsa 〈◊〉 . The Papists therefore hold things repugnant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they teach , that charitie is the forme of justifying faith , and yet that justifying faith may be severed from it . The second , that the one doth not necessarily spring from the other , we deny . For true faith doth necessarily and infallibly encline the beleever to love God and his neighbour for Gods sake . For that faith , whereby we are perswaded of Gods love to us in Christ , cannot but move and encline us to love God : neither can we love God as good , if we doe not first beleeve , that hee is good . And such as is the measure of our faith concerning Gods goodnesse to us , such is the measure of our love to him . Bellarmine consesseth that saith enclineth and disposeth a man to love ; but saith , a disposition and inclination non cogit , doth not compell a man , but leaveth him free . As though there were no necessitie , but of coaction or constraint . § . VIII . That charitie doth necessarily follow faith , as an unseparable companion , he saith , we have no sound proofes ; and therefore are faine to illustrate it by certaine similitudes , which he calleth examples . Answ. Whether we have any sound proofes or not , I referre the Christian reader to the fifteene arguments which Bellarmine tooke no notice of , besides those sixe I vindicated from his cavils . As for similitudes , they were not brought to prove the point , but to illustrate , and to make it more plaine . As if I should compare a regenerate soule to fire as Christ did Iohn Baptist q to a burning and shining lampe ; I might say ( which was Luthers r similitude ) as in fire , or rather if you please , in the Sunne-beames two things concurre , light and heate , and neither is without the other ; the beames of the Sunne alwaies by their light producing heat : so in the regenerate soule , there are faith , as the light , and charitie as the heate , and neither is without other ; because the spirit of regeneration as it were the Sunne , by shedding abroad the beames of Gods love into our hearts , that is , by working in us faith , by which we are perswaded of Gods love towards us in Christ , inflameth our hearts with the love of God ; the beames of Gods love reflecting from our soules some warmth of love towards God. To this Bellarmin●… answereth , that charitie in the Scriptures is compared to fire , &c. Answ. So it may in respect of the heate , as faith also may in respect of the light : as therefore in the fire concurreth both light and heate , which cannot be severed , so in the regenerate soule faith and love . Bucers similitude was of a sicke man , who being desperately sicke , if a Physician shall assure him of health , and much more if hee shall cure him by forgoing something that is most deare unto him , cannot , if hee beleeve so much , but affect and love him : so wee being desperately sicke of sinne and neare to death and damnation , if the Lord shall by giving his owne Sonne , not onely redeeme us from death , but also entitle us to the kingdome of Heaven : wee cannot if wee bee truly perswaded hereof by faith , but love God againe , who hath so loved us . For we love God s because he first loved us . To this Bellarmine answereth , that hee which beleeveth is inclined to love him in whom hee beleeveth , but is not forced thereunto , which no man averreth . § . IX . A third similitude he would seeme to produce out of Calvins Institutions , t 〈◊〉 〈◊〉 Christ and his spirit cannot be separated , so faith and charitie cannot be severed : but though both the parts of this comparison are true , yet there is no such similitude propounded by Calvin . But in that place he proveth , that true faith cannot bee severed from a godly affection , because true faith embraceth Christ , as he is offered unto us of his Father : now of his Father hee is made unto us , not onely righteousnesse , to bee received by faith unto justification u ; but holinesse also to bee applied by his spirit unto sanctification . And therefore those that receive Christ receive also his spirit . Bellarmine answereth , that it is true indeed , that he which receiveth Christ receiveth him with his spirit , sed credendo recipit , i. credit illum habere spiritum sanctificationis , but he receiveth by beleeving , that is , he beleeveth , that Christ hath aspirit of sanctification ; but from hence it doth not follow , that the spirit of sanctification is alwaies with faith in a man , unlesse it be objectively , even as health is in a sicke man ( that hath it not ) when he thinketh of it , and desireth it . Thus , in popish divinitie , to receive the spirit of Christ , is to beleeve , that Christ hath a spirit of sanctification ; but not to be partaker thereof , or to have the communion of the holy Ghost ; which notwithstanding all those have , who truely beleeve in Christ. For all that truely beleeve are the sonnes * of God , as I have shewed , and to so many as be his sonnes God doth send the x spirit of his sonne into their hearts ; his spirit dwelleth in them , and he by his spirit . And if any man have not the spirit of Christ , y hee is none of his . If therefore all that receive Christ , receive also his spirit , then all that truely beleeve , are also endued with charitie , as I have proved before z . § . X. His sixth argument is taken from an absurditie which , he saith , followeth upon our doctrine . For , saith he , they doe therefore contend , that a man is justified by faith onely , because if justification depended upon the condition of works or our obedience of the Law , no man could be certaine of his justification : ( to which effect the Apostle argueth , Rom. 4. 16. ) And because they beleeve , that justification consisteth in this certaintie , therefore it wo●…ld follow , that justification is impossible . But if faith necessarily must bee joyned with charitie and good workes , so that otherwise it is not faith , but a shadow or counterfeit of it : then it followeth , that justification , in that it dependeth upon a true faith , doth also depend upon works , and upon love which is the fulfilling of the Lawe ; and consequently , that no man can be certaine of his justification , but that justification is a thing altogether impossible . And in this argument he doth so please himselfe , that he concludeth with this Epiphonema : forsooth so stable is the dogmaticall building of heretikes , that on each side it threatneth ruine . I answere briefly by distinction ; that justification is either before God in foro coelesti , or in the Court of our owne Conscience . Before God , when the Lord imputing the perfect righteousnesse of Christ to a beleeving sinner , absolveth him from the guilt of his finne and from damnation , and accepteth of him as righteous in Christ , and as an heire of eternall life , and this properly is the justification of a sinner . That justification , which is in the Court of Conscience , is not justification it selfe , but the assurance of it . Howbeit , commonly , men are then said to bee justified , and to have pardon of sinne , when the pardon is sealed to their owne Conscience . I deny therefore that our justification before God consisteth in the assurance thereof in our owne conscience ( for those which truely beleeve , are justified and blessed , whether they be assured thereof or not ) or that it dependeth upon our charitie or our owne good works , but that without respect of our charitie , or any worthinesse in us , the Lord doth freely a and of his meere grace , even when wee deserve the contrary , justifie us so soone as wee truely beleeve in Christ ; that , and no other being the condition of the covenant . And howsoever the assurance of our justification before God , if we were to be justified by our owne obedience , were impossible ; because to our justification before God perfect and complete obedience is required , which to us by reason of the flesh is impossible : yet the assurance of our justification in our owne conscience is not impossible , but is ordinarily obtained by the children of God , by some more , by some lesse ; because it doth not depend upon the perfection , but upon the uprightnesse of our obedience . If wee have a true desire , an unfained purpose , a sincere endevour to walke before God in the obedience of his commandements , though wee faile , contrary to our desire and purpose , in many particulars , wee may thereby make our election , our calling , our justification sure unto us . For by our works our faith is demonstrated , and our justification knowne to our selves and others : in which sence Saint Iames saith we are justified by works . § . XI . In the seventh place Bellarmine addeth the consent of the Fathers , into whose minde , hee saith , b this absurditie never entred , that faith cannot be where charitie is not . And yet , for all this bragge , he is not able to produce any one pregnant testimony plainely affirming , that true faith , or justifying faith may bee without charitie : wee doe not deny , but that the faith of Hypocrites and of all other wicked and impenitent sinners , which is not a true and a lively but a counterfeit and dead faith ( which not properly , but catachrestically , or rather equivocally is called faith ) is severed from charitie and from all other graces of sanctification . And such is the faith , which the Fathers say may bee severed from charitie . But though hee hath not cited any one pregnant testimony against us , yet one hee hath cited for us in plaine termes avouching , that they doe not truely beleeve , nor have true faith , who doe not live well ; and to the same purpose I cited Augustine , and divers others of the Fathers . CAP. IV. Whether justifying faith may be without speciall apprehension of Christ. § . I. THe third error of the Papists concerning the nature of justifying faith is , that they hold it may be , as without knowledge , and without charity , so also without any speciall apprehension or application of Christ to the beleever . But the Scriptures unto justification require , that wee should beleeve in Christ. For howsoever by that faith , which justifieth wee doe beleeve whatsoever a God hath revealed in his Word : neither hath any man a justifying faith , who denyeth credit to any thing which hee findeth to bee revealed by God : notwithstanding as it justifyeth , it onely respecteth Christ , either directly and expressely , or indirectly and by consequence ; Christ himselfe being , as I shall hereafter shew , the proper object of justifying faith . For the promise of justification and salvation in the Gospell is not made to the beliefe of other things , but onely to true faith in Christ. b For God so loved the world that hee gave his onely begotten Son , that whosoever beleeveth in him should not perish , but have everlasting life . And as Moses lifted up the serpent c in the wildernesse , that they who were bitten of the fiery serpents , by looking on the brasen Serpent , which was a figure of Christ , should bee healed : even so the Sonne of man was to be lifted up upon the Crosse , that whosoever being stung by the old serpent the Devill , looketh d upon him with the ei●… of a true faith , that is beleeueth in him , should not perish , but have eternall life , which truth is acknowledged by the e Master of the sentences : quem Deus proposuit propitiatorem per fidem in sanguine ipsius , i. per fidem passionis : ut ●…lim aspicientes in Serpentem aneum in lign●… erectū , à morsibus serpentum sanabantur . Si ergo recto fidei intuitu in illum respicimus qui pro nobis pependit in lig●…o , à vinculis D●…laboli solvimur , i. peccatis . As therefore they who were bitten ; by the same eyes , wherewith they looked upon the brasen serpent , beheld all other things which were subject to their view , but were cured by looking upon the serpent , and not by beholding any other thing : so wee by the same eye of the soule , which is faith , doe beleeve all other things , which God hath propounded to bee beleeved ; his Word being the objectum ad●…quatum of our faith : but we are justifyed and saved by beleeving in Christ , and not by beleeving of any other thing . In so much that if we should beleeve all other things and did not beleeve in Christ , our faith would not justifie us . And therefore , in the Scriptures , justifying faith is ordinarily called faith in f Christ , and sometimes the faith g of Christ and sometimes his knowledge : h whereby is meant , not that Christ is the subject but the proper object of justifying faith , which is a truth so manifest , that no Christian ought to doubt of it . For all true Christians are so called , because they beleeve in Christ , and , by beleeving in him , doe hope to bee saved by him . § . II. Now to beleeve in Christ is to receive him , Ioh. 1. 12. and not to receive him , is not to beleeve in him , vers . 11. For to receive Christ being so farre removed from us , is a spirituall action of the soule , that is to say , of the mind and of the heart , whereby we first apprehend , and after apply Christ unto our selves . If therefore it bee asked i qu●…modo tenebo absentem ? quomodo in coel●…m manum mittam ut ibi sedentem teneam ? how should I lay hold upon him that is absent ? how should I send up my hand into heaven , to lay hold on him sitting there ? Augustine answereth , fidem mitte & tenuisti . Send up thy faith , and thou hast laid hold on him . But first , wee receive Christ in our minde and judgement by assent , which if it bee a bare●… and as it were a literall and uneffectuall assent , wee receive him at the most as the Saviour of the World , but not as our Saviour ; which is the faith of hypocrites , yea , and of Devils , and is all , that th●… Papists require , as necessary , to true faith . But if it bee a spirituall , lively , and effectuall assent , it worketh upon the heart , that is , both the affections and the will , so that hee which in his judgement truely and effectually assenteth to the truth of the Gospell , that Iesus the Sonne of the Blessed Virgin , is the eternall Sonne of God , the Messias and Saviour of all that truely beleeve in him , doth also in his heart embrace him , heartily desiring to bee made partaker of him , and in his will unfainedly purposing and resolving to acknowledge him to bee our Lord and Saviour , and to rest upon him alone for salvation . By the former , which is onely a bare assent , we doe after a sort credere Christum , acknowledging him to bee the Saviour of those that beleeve in him : by the latter , which is the lively and effectuall assent working upon the heart , we doe credere in Christum , and receive him to bee our Saviour , whereupon necessarily followeth affiance in Christ , and love of him as our Saviour . Thus then by a true belief we receive and embrace Christ : in our judgements by a lively assent , in our hearts desiring earnestly to be partakers of him , ( which desire wee expresse by hearty prayer ) and in our will●… resolving to acknowledge and professe him to be our only Saviour , and to rest upon him alone for salvation . So that a true lively and effectu●…ll faith , is the worke of the whole soule , that is to say , as well of the heart as of the minde : for which cause the Apostle saith , corde creditur adjustitiam with the heart man beleeveth to righteousnesse , Rom. 10. 10. and Saint Luke that the Lord opened the heart of Lydia , to assent to the Gospell , Act. 16. 14. And Philip requireth the Eunuch to beleeve with his whole heart . Act. 8. 37. The former is common to the wicked , yea to the Devils , the later is proper to the children of God. For those , who so beleeve , are born of God , Ioh. ●… . 12 , 13. 1 Ioh. 5. 1. The former is a literall , a dead , a counterfeit , a not justifying faith ; the latter is a lively , true , and justifying faith . This distinction Augustine k maketh betweene Saint Peters faith , and that of the Devils , though their confessions were alike . Thou art the Sonne of the living God. Hoc dicebat Petrus , ut Christum amplecteretur , hoc dicebant . Daemones , ut Christus ab eis recederet . This said Peter , that hee might embrace Christ : this spake the Devils that Christ might depart from them . Oecumenius l endeavouring to reconcile the seeming differences betweene the two Apostles Paul and Iames , saith there are two significations of the word Faith , the one , as it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple and bare assent , in which sence the Devils are said to beleeve , that there is one God ; the other , as it importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accompanying of the disposition or affection with the firme assent . Of the former Saint Iames speaketh , and saith , that the simple and bare assent is a dead faith : but Paul of the latter , which is not destitute of good workes , which after hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is faith indeed . § . III. Of this faith , whereby wee receive Christ to bee our Saviour , there are two degrees : the former , of speciall apprehension , whereby wee receive and embrace Christ , consisting in a lively and effectuall beleefe , whereby we truly receive Christ : in our judgement by a willing assent ; in our affections , by an earnest desire to bee made partakers of him and of his merits , which is the desire of application ; in our will , by a setled resolution to acknowledge him to bee our Saviour , and to rest upon him for salvation , which is the unfained purpose and endeavour of application . So that in this first degree , though we are not able actually to apply the promise of the Gospell unto our selves ; yet that application is both desired , and intended . The other is of actuall and speciall application of the promise to our selves , as having the condition of the promise . The former is fides principiorum being grounded on the expresse Word of God , whosoever beleeveth in Christ , shall bee saved . The other is fides conclusionum , necessarily deduced from the Word by application , in a practicall syllogisme , after this manner : whosoever beleeveth in Christ shall be saved , which generall is true in every particular , as the Apostle teacheth , Rom. 10. 9. 〈◊〉 therefore thou doest beleeve in Christ , thou shalt bee saved : but I , saith the faithfull man , doe beleeve in Christ ; therefore I shall be saved : which conclusion cannot be false , the premisses being true . To the former all men are necessarily tied under paine of damnation , Iohn 3. 18. Mark. 16. 16. to the latter none are tied , but they onely , who have the former . For the former is the condition of the promise , which whosoever hath not , he ought not to apply the promise to himselfe , unlesse hee will perniciously deceive himselfe . By the former wee are justified before God in the court of Heaven , which is properly called justification : by the latter we are justified in the court of our conscience , which is not properly justification , but the assurance of it . The former goeth before remission of sinne , the latter followes after . The former is the worke of Gods Spirit , as he doth l regenerate us in our first effectuall calling ; the latter as hee is the spirit of adoption sealing us after wee m have beleeved . The former is ordinarily wrought by the hearing of the Word , the holy Ghost opening the n heart of the hearer to assent thereto , and not by the ministry of the Sacraments , which being the seales o of that righteousnesse which is by faith , were ordained to this purpose to confirme our faith in the application of the promise in particularunto our selves , and in the particular assurance of our justification and salvation by Christ : that those who have the first degree offaith may proceed to the second . For if thou doest truely beleeve , that Christ is the Saviour : thou art bound to beleeve , that hee is thy Saviour ; otherwise thou p makest God a lyar . That therefore thou mayest learne to apply Christ unto thy selfe , God by his minister delivereth to thee in particular the Sacrament as it were a pledge , to assure thee in particular , that as the Minister doth deliver unto thee the outward signe : so the Lord doth communicate unto thee that beleevest according to the first degree of faith , the thing signified , that is to say . Christ with all his merits , to thy justification , sanctification and salvation . § . IV. This distinction of the degrees of faith , as it is most comfortable , for hereby we are taught how to attaine to assurance of salvation , as elsewhere q I have shewed ; for having the first degree , which is the condition of the promise , thou maiest apply the promise to thy selfe , and by application attaine to assurance : so it is most true , and most necessary to bee held . And first as touching the former degree , which is the speciall apprehension and embracing of Christ by a lively assent , accompanyed with the desire of the heart and resolution of the will as I have said , that it is that faith , which is the condition of the promise , and by which wee are justified before God , I have proved by plaine testimonies of Scriptures , and other pregnant proofes . The places of Scripture , which I alleaged , were these , Mat. 16. 16. 17. Ioh. 20. 31. Act. 8. 37. 38. Rom. 10. 9. 10. 1 Ioh. 5. 1. 5. Whereunto may bee added . 1 Ioh. 4. 15. Among the manifold proofes , which I produced , this is one ; that if there bee no other justifying faith but the speciall faith , whereby wee are assured of the remission of our sinnes ; then two absurdities will follow . The one , that wee must apply the promises to our selves , before wee have the condition thereof , which as wee ought not to doe , lest wee play the hypocrites , so wee cannot doe unlesse wee will perniciously deceive our selves . The promise is whosoever beleeveth in Christ hath remission of sinne , whosoever beleeveth in Christ shall bee saved , &c. This promise is made to none but to those who truely beleeve , and are endued with a justifying faith , which is the condition of the promise . It is evident therefore , that a man must bee endued with justifying faith , before hee can apply the promise , and hee must apply the promise before hee can have any assurance by speciall faith . The second absurdity is , that a man must bee assured that his sinnes be forgiven before they be forgiven ; and so must beleeve a lie , yea that a man must bee assured , that they are forgiven , to the end that they may be forgiven , which is a great absurdity . This therefore is an undeniable truth , that before we can either apply the promises , or attaine to assurance of remission of sinne ; we must be endued with true justifying faith , which is the condition of the promise , and the meanes to obtaine remission . I must beleeve therefore by a justifying faith , before I can have remission of sinnes ; I must have remission of sinnes , before I can have any assurance thereof : and I must ascend by many degrees of assurance , before I come to full assurance ; which yet in this life is never so full , but that still more may , and ought to be added to it . § . V. As touching the second , which by some is called speciall faith , not onely in respect of the object , which is Christ , for so the former is also speciall , but in respect of the effect , which is , by actuall application of the Promises to a mans selfe , to assure him in particular of his justification and salvation : It is by some both protestant and popish writers called fiducia , that is , affiance . Howbeit the most of our Writers by it meant , assurance . But unproperly howsoever , for neither is faith affiance , nor affiance assurance . This speciall apprehension & application of Christ , though scorn'd by the Papists , yet is it , of all graces , the most comfortable , most profitable , most necessary . Most comfortable , for the very life of this life is the assurance of a better life . Most necessary , because without this speciall receiving of Christ , first , by apprehension , and then by application , we can have no other saving grace . How can we love God , or our neighbour for Gods sake , how can we hope and trust in him , how can we rejoyce in him , or be thankefull to him , if we be not perswaded of his love and bounty towards us ? and so of the rest . Most profitable , because from it all other graces proceed ; and according to the measure of it , is the measure of all other graces , as I have elsewhere shewed . For if the love of God bee shed abroad in thy heart by the Holy Ghost , that is , if by faith thou art perswaded of Gods love towards thee : thou wilt be moved to love the Lord , and thy neighbour for his sake , then wilt thou hope and trust in him , then wilt thou rejoyce in him , and bee thankefull unto him , and so forth . And the greater thy perswasion is of his love and goodnesse towards thee , so much the greater will be thy love , thy hope , thy trust , thy thankefulnesse , thy rejoycing in him , &c. When as therefore the Papists detest and scorne our Doctrine concerning speciall faith , they doe plainely bewray themselves to have no saving grace , nor any truth or power of Religion in them . § . VI. But that this speciall receiving and embracing of Christ by faith is necessary to justification , and that faith doth not justifie without it , it doth evidently appeare by the third and fourth points before handled , in the fourth and fifth Bookes . For if we be justified only by the righteousnesse of Christ which is out of us in him , then are we not justified by faith as it is an habit or quality inherent in us , but as it is the hand and instrument whereby we receive Christ his righteousnesse : which , as it is imputed to us by God , so we apprehend it by faith . And because faith alone doth receive Christ and all his merits ; therefore the same benefits , which we receive from Christ , and are properly to bee ascribed unto him , as the Authour of them , are in the Scriptures attributed also to faith , because by faith we receive Christ. By Christ we live , Ioh. 6. 57. We live by faith , Gal. 2. 20. Hab. 2. 4. By Christ we have remission of sinnes , Eph. 1. 7. Act. 13. 38. By faith wee have remission of sinnes , Act. 8. 39. 26. 18. By Christ wee are justified , Esai . 53. 11. Wee are justified by faith , Rom. 3. 28. Gal. 3. 24. By Christ we have peace with God , Col. 1. 20. We have peace with God by faith , Rom. 5. 2. We have free accesse to God by Christ , Eph. 2. 18. 3. 12. Heb. 10. 19. We have free accesse to God by Faith , Rom. 5. 2. Eph. 3. 12. We are sanctified by Christ , 1 Cor. 1. 30. Heb. 10. 14. We are sanctified by Faith , Act. 15. 9. We overcome the world by Christ , Ioh. 16. 33. We overcome the world by Faith , 1 Ioh. 5. 4 , 5. We are the Sons of God by Christ , Ephes. 1. 5. We are the Sons of God by Faith , Gal. 3. 26. We have an heavenly inheritance by Christ , Gal. 4. 7. We have an heavenly inheritance by Faith , Act. 26. 18. We attaine to Eternall life by Christ , 1 Ioh. 5. 11 , 12. We attaine to Eternall life by Faith , Ioh. 3. 16. & 5. 24. & 6. 47. We are saved by Christ , Ioh. 3. 17. Matth. 1. 21. We are saved by Faith , Ephes. 2. 8. All which benefits are attributed to faith , not absolutely , but relatively , in respect of the object which it doth receive ; being no otherwise caused or procured by faith , but as it is the hand and instrument , whereby we receive Christ , who is our life , Ioh. 14. 6. Col. 3. 6. our righteousnesse , Ier. 23. 6. 1 Corinth . 1. 30. our propitiation , Rom. 3. 25. 1 Ioh. 2. 2. our peace , Ephes. 2. 14. our sanctification , Tit. 2. 14. our victorious conqueror of all the enemies of our salvation , Col. 2. 14 , 15. our Redeemer and Saviour , who also is eternall Life , 1 Ioh. 5. 20. whom whosoever hath , he hath eternall life , 1 Ioh. 5. 11 , 12. § . VII . But if we doe not receive and embrace Christ by a lively assent , at the least , working in our hearts an unfained desire to be made partakers of him , and in our wils a settled resolution to acknowledge him to bee our Saviour , and to rest upon him alone for Salvation , without this speciall apprehension and application ; at least in desire and intent : Christ and his merits doe not availe them , that are adulti , and come to yeeres of discretion , unlesse it be to their greater condemnation : who not caring to lay hold upon Christ and to apprehend and apply his merits unto them , suffer , as much as in them lyeth , his precious blood to be spilt in vaine , as it is in vaine to them , who doe not apprehend and seeke to apply it to themselves . For though the obedience of Christ both active and passive bee a robe of righteousnesse and our very wedding garment to cover our nakednesse and our sinnes : yet it will not cover us , unlesse it bee put on . Though his stripes and sufferings be a soveraigne salve to cure our soules , yet it will not cure them unlesse it be apply●…d . Though his Body be meate indeed and his Bloud bee drinke indeed to nourish us unto eternall life ; yet they will not yeeld nourishment unto us , unlesse we eate his Body , and drinke his Bloud ; all which is done by faith apprehending and applying Christ , whereby we put on him and his righteousnesse , apply the salve of his sufferings , eate his Body and drinke his Bloud . The which , because the Papists want , and wanting reject ; they are faine to flee to their outward formalities , wherein their religion consisteth , and to their opus operatum in the Sacraments , as if they without a true and lively faith were able to justifie and to save them ; without which notwithstanding our blessed Saviour himselfe doth not availe men to salvation . He that beleeveth and is baptized shall be saved ; but he that beleeveth not being adultus , though hee bee baptized and receive all the Sacraments of the Romance Church , hee shall notwithstanding be condemned . Mar. 16. 16. Ioh. 3. 18 , 36. It is therefore plaine and evident , that the faith , which doth justifie , must not bee a bare assent , but a lively beleefe or assent , specially apprehending and embracing , and in desire at the least and purpose applying Christ unto us . For actuall application cannot bee made untill wee finde our selves to have the condition of the promise , which is that former degree of faith : which being had , and finding our selves to have it ; wee are actually to apply the promise , and by application to gather assurance , which some call speciall faith . § . VIII . Now let us see what the Papists can object against this cleare truth . There are two things , or rather names , which they dispute against , viz. fides specialis , and fiducia , speciall faith and affiance : which dispute notwithstanding hindreth not anything which I have spoken of the nature of justifying faith , as it justifieth us before God. For of justification , taken in a large sence , there are two degrees , though of that which properly is called justification before God , there neither are nor can bee any degrees , as I have shewed . The former is the justification of a sinner before God in the Court of Heaven , by imputation of Christs righteousnesse apprehended by a lively assent or beleefe . The second is our justification in the Court of our owne Conscience , when wee are perswaded and in some measure assured of our justification , which assurance , of some , is called fides specialis , by which , wee are not first justified before God : but is then wrought in us , when being already justified by faith , the holy Ghost the Spirit of promise shedding abroad r the love of God in our hearts , sealeth us after wee have beleeved , Eph. 1. 13. How beit , the former degree of faith is also truely called speciall , both in respect of the speciall object which is Christ , and in regard of the speciall effect , which is the speciall apprehension or embracing of Christ , not onely in the judgement by a lively assent , but also in the heart that is the will and affections , by a desire to bee made partaker of him and his merits , and by a setled will and resolution to acknowledge him to bee our Saviour , and to rely upon him alone for salvation . And in this sence that faith by which we are justified before God is a speciall faith . But if that onely be called speciall faith by which we are justified in our owne Consciences , that is , assured of our justification , that assurance arising from the actuall application of the promise to our selves : then I say and avouch , that this speciall faith is not that by which we are justified before God. For we must have a justifying faith , being the condition of the promise , before we can proceed to application , and first wee must bee justified before God , before wee can have any assurance thereof in our owne Consciences : when as therefore the Papists dispute against t●…is speciall faith , proving that by it we are not ●…ustified before God , they plead besides the purpose . And yet , for all their proofes , it is truely called a justifying faith , because by it we are justified in the Court of our owne Conscience . § . IX . The like is to be said of Fiducia or affiance which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the Papists hotly dispute : proving , that it is not of the essence of justifying faith : when notwithstanding divers of their owne Writers , as well as of ours , have expounded credere by fidere and fides by fiducia . But they should understand , that many of our Writers , by affiance meane assurance , which is the plerophorie of faith : unproperly , I confesse , but that was their meaning ▪ As for affiance , though it be not of the proper nature and essence of faith : yet it is an unseparable fruit of speciall faith , in so much that sometimes it seemeth to be implyed in the signification of beleeving in Christ : For hee that doth beleeve in Christ , doth first by a lively assent acknowledge him to bee the Saviour of all that truely beleeve in him : and secondly , so beleeving hee is perswaded that he is a Saviour to him ; and thirdly , beleeving Christ to be his Saviour , doth therefore repose his affiance and trust in him for salvation . But howsoever so much sometimes is implyed in the phrase of beleeving in Christ , yet in the most ordinary and usuall acception of the Word in the Scriptures of the New Testament , no more is signified than the lively assent and acknowledging of Christ : yea , sometimes the phrase is used of those who did not so much as give a lively assent , or beleeved with their heart . Howsoever being convicted by the evidence of truth sealed by miracles , they assented to the truth , and acknowledged Christ to be the Messias . Such were those , Ioh. 2. 23. who are said to have beleeved on his name , when they saw the miracles which hee did : to whom notwithstanding our Saviour would give no credit because hee knew what was in them . Such a beleever was Sim●… Magus , who being convinced by the evidence of truth confirmed by miracles , assented in his judgement but beleeved not with his heart : for his heart was not right within him , Act. 8. 13. 21. And such a one was Iudas , Ioh. 6. 64. who , though he beleeved , as being a Disciple , yea an Apostle of Christ , yet beleeved not in deed and in truth . § . X. But that the phrase is used ordinarily of those which received Christ by a true and lively assent , I could prove by multitude of testimonies , divers whereof I have elsewhere mentioned . But I will content my selfe with two instances of the Samaritanes and of the Eunuch . Of the Samaritanes it is said , Iohn 4. 39. That many of them beleeved in Christ for the saying of the woman , who could beleeve no more , than she had told them ; which at the most , was , that hee was Christ. And after , when they professed , that they beleeved because of his owne word ; all that they beleeved was this , that he was indeed the Ch●…ist , the Saviour of the world , verse 41. 42. The Eunuch , s when Philip told him , that hee might bee baptized , if hee beleeved with his whole heart , maketh this profession of his faith ; I beleeve that Iesus Christ is the Sonne of God. § . XI . Now that affiance is not faith , I briefely shew thus . First , because it is a fruit and effect of faith . For by faith wee have affiance , Ephes. 3. 12. Faith therefore is the cause , affiance the effect ▪ and the same thing cannot be both the cause and the effect . For whereas some deny this consequence , trusting to an unlike example ; for say they , as naturall Philosophy is the science of naturall things , and yet by it wee attaine to the science of naturall things : so , though affiance be faith , and faith affiance ; yet by faith wee attaine to affiance : I answere that there is an homonymie in the word science , which in the former part of the example signifieth the art or doctrine , which is a comprehension of precepts : in the latter , the habit of the knowledge of naturall things , which by the doctrine holpen with the gifts of nature , and confirmed by exercise , we attaine unto . Secondly , because faith is an habit of the minde ; affiance , an affection of the heart : and so also differ in the subject . For faith , being a perswasion , is seated in the minde ; though working upon the heart ; affiance or trust being an affection , is seated in the heart , though proceeding from the perswasion of the minde . Thirdly , because they differ not onely in the Subject , but also in the Object . The Object of faith is verum , that which is true : the Object of affiance is bonum , that which is good . Yea , but ( say some the Promise is good , and therefore the Object of ●…aith is good . I answer , the th●…ng promised is good , and therefore I conceive affiance or hope ; which two , in respect of the time to come , differ not . But be the thing promised never so good , yet I beleeve not the promise , unlesse I bee perswaded that it is true . Faith therefore layeth hold on the Promise , as being true ; affiance or hope expect the thing promised , as being good . Those therefore who hold , that affiance , properly so called , is faith ; or faith affiance , are not to bee defended . Those which by affiance understand assurance , and say , that justifying faith is affiance , doe speake the truth , if they understand by faith , not that by which we are justified before God , but that by which we are justified , that is , assured of our justification in our own conscience . Concerning which there needs not to be any other controversie betweene us and the Papists , than this , whether there bee any such certaintie or assurance to be had . But that is a different question , not pertinent to the poynt in hand , which I have elsewhere t cleared . And so much of the nature of justifying faith . CHAP. V. Of the Subject of justifying Faith. § . I. NOw I come to the Subject , that is , both the parties , to whom it belongeth ; and the part of the Soule wherein it is . As touching the parties in whom it is , the Papists hold . First , that it is common to the godly with the wicked . Secondly , that it is common to the Elect with the reprobate . The former is the same in substance with that , which I have already handled , whether true faith may be severed from charity and other graces : the negative part of which question , I have proved , and consequently of this , that justifying faith is not common to the godly with the wicked . As touching the second , whether it bee common to the Elect with the Reprobate ; Bellarmine a propoundeth the Romish tenet to be this , fidem & justitiam non esse propriam elector●…m , & semel habitam amitti posse : that faith and justice is not proper to the Elect , and that it being once had , it may be lost ; which is the very question of perseverance , whereof I have written a full treatise against Bellarmine , proving that true justifying faith is proper to the Elect , and that being once had it is never lost , either totally or finally . § . II. Now as touching the part of the soule , wherein justifying faith is seated , Bellarmine and many other Papist●… hold , that it is seated in the understanding onely : and of us they report , that we hold it to be seated in the will onely : which they doe report against their owne knowledge ; knowing that wee hold faith to bee a perswasion of the minde and an assent , and finding fault with Calvin , for defining faith to be a kinde of knowledge , as it is indeed that kind of knowledge which we have by report or relation from God , grounded upon the infallible authoritie of God the relator : and finally , not being ignorant , that we hold the proper object of faith to be the truth . But we hold , that it is seated both in the understanding and in the will : and my reason brie●…ely is this , because it is a voluntary assent , and is so defined , not onely by some of the ancient Fathers , but also by the ancient Philosophers , who as Thcodore●… b reporteth doe define it to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willing assent of the soule . Th●…refore , to beleeve is an act , both of the understanding , and of the will. Of the understanding , as it is an assent : of the will , as it is voluntary . Even as liberum ●…rbitrium , as it is arbitrium , belongeth to the understanding ; and as it is liberum , to the will : not that we seate it in two divers parts of the soule , but onely in the mind , that is the reasonable or intellectuall part , though it worketh upon the affections also . For the better understanding whereof , wee are to know , that when the holy Ghost is pleased to worke the grace of faith in the soules of any of the elect , which ordinarily he doth c by the ministery of the Gospell , he openeth their hearts as he did the heart of Lydia d to assent to the Gospell : which he doth , first , by illuminating their understanding ; and opening the eyes of their minde , that they may rightly conceive and judge of the doctrine of salvation : and secondly , by opening , as it were , the eares of the mind , and enclining the will to affect and embrace , what the understanding hath judged and approved to be true and good . The understanding therefore approving , and the Will ( which is intellectus extensus , and ordinarily followeth the judgement of the practick understanding ) embracing the doctrine of the Gospell , which promiseth salvation by Christ to all that beleeve : the mind , which containeth both these faculties , being thus opened by the holy Ghost , doth williugly assent to the doctrin●… of the Gospell concerning salvation by Christ. Faith therefore is a voluntary assent of the mind to the promise of the Gospell ; unto which , the acts of both the faculties of the mind concurre ; of the understanding , to judge , that the thing propounded to be beleeved , is true and good . I meane , that the promise is true , and the thing promised good : of the Will , to accept and to embrace that for true and good , which the understanding hath judged to be such . Out of both which ariseth the voluntary assent of the minde , which wee call faith . This faith thus wrought by the holy Ghost , ( the Spirit of regeneration ) being lively and effectuall , worketh upon the heart and affections ; which also being renewed by the holy Ghost , readily follow the willing assent of the minde , both to affect Christ , to desire to bee made partakers of him , to love him , and torest upon him for salvation : and also to dis-affect and to detest those things , which are repugnant to the Doctrine of the Gospel ; the chiefe whereof is Sinne. § . III. Now that the act of the will doth concurre to faith , and that faith , which is an habit of the minde , is seated as well in the will as in the understanding , is a thing testified by the Fathers , and confessed by the Schoole-men and by the Moderne Doctors of the Romane Church . And first for the Fathers : e Clemens Alexandrinus , saith , that faith it the willing assent of the soule , and so Theodoret doth define it , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambrose , g Fides non necessitatis , sed voluntatis res est . Faith is a matter of will and not of necessity : therefore the Apostle saith , not that wee domineere over your faith , for dominion is cause of necessity : and againe , ●… to beleeve , or not to beleeve , it is an act of the Will. Augustine i Grace therfore preventeth or goeth before faith : otherwise if faith prevent it , then also the will preven●…eth it , quia fides sine volu●…late ●…on potest esse , because faith cannot be without Will. Againe , k what is it to beleeve but to consent that the thing is true which is said ? consensio autemutique volentis est , and consenting undoubtedly is of him that is willing . Every l man when he willeth , beleeveth ; & cum credit , volens credit , and when he doth beleeve , hee doth willingly beleeve . Voluntate m utique credimus , verily we beleeve with our will. n Fides in credentium voluntate consistit , faith standeth in the will of the beleevers . And writing upon Ioh. 6. 44. o What say we here brethren , if we be drawne unto Christ , then wee beleeve against our wills . No , saith hee ▪ A man may enter into the Church , nolens , against his will , hee may come to the Altar nilling , hee may receive the Sacrament , nilling , credere non potest , nisi volens , hee cannot beleeve unlesse hee bee willing . And lastly , p in the elect the will is prepared of the Lord , that therefore belongeth to faith , qu●… in voluntate est , which is in the will. § . IV. Bonaventure : q it were not virtuovs to beleeve , if it were not voluntary ipsum velle credere est essentiale ipsi fidei , to beleeve willingly is essentiall to faith it selfe . Vnto the being of the vertue of faith , with the act of reason or understanding concurreth the act of the Will. Faith r never should be a vertue , though it did enlighten the understanding never so much , if it did not also rectifie the will. Thomas Aquinas s writing on Rom. 10. 10. Signanter autem dicit , corde creditur , id est , voluntate , he ●…peaketh remarkeably , men beleeve with the hearr , that is , with the Will. For all other things which appertaine to the outward worship of God , 〈◊〉 potest , a man may doe them nilling : sed credere non potest nisi volens , but none can beleeve that is not willing : for the understanding of him that beleeveth is not determined to assent unto the truth by necessity of reason , as of him that hath science , but by the Will. Againe , t Intellectus cred●…ntis determinatur ad unum , non per ratione●… , sed per voluntatem . Credere u est actus intellectus assentientis veritati divinae ex imperio voluntatis à Deo motae per gratiam . Credere * est actus intellectus , secùndum quod movetur a voluntate ad assentiendum : procedit autem huj●…smodi actus à voluntate & ab intellectu . Actus x fidei dicitur consistere in credentium voluntate : in quantum ex imperio voluntatis ▪ intellectus credibilibus assentit . Gabriel Biel , y the act of faith is to beleeve , which is an act of the understanding , assenting to the truth , proceeding from the command of the will , qui●… nullus credit nisi volens , because no man beleeveth that is not willing ▪ as Saint August●…e z teacheth . § . V. Cardin all Contarenus a actus fidei quam vis sit elicitus ab intellectu , est tamen imperatus à 〈◊〉 . Salmeron b Paul saith , men beleeve with the heart , to exclude fayning , with which many come to baptisme ; and to shew , that faith which justifieth is commanded by the will : to note the difference of forced faith such as is in Devils , and was in those men , who beleeved in Christ , compelled by the miracles , but Christ c did not concredit himselfe to them , for such a faith doth not justifie . For as science is begotten by virtue of demonstrative reason : so faith is not demonstrated , but is undertaken by the virtue or power of the will captivating the understanding unto the obedience of Christ , who doth infuse it : wherefore Augustine tract . 26. in Ioan. other things saith hee a man may doe against his will , but none can beleeve , but he that is willing . § . VI. Thus have I proved against Bellarmine , that to beleeve is an act of the will , as well as of the understanding ; and that the seat of faith is neither the understanding alone , nor the will alone , but the mind which comprehendeth both . Howbeit , I cannot altogether subscribe to the judgement of the Schoole-men , and other learned men , whether Protestants or Papists , who teach , that the understanding is commanded by the will to assent unto divine truthes and that it doth credere ex imperio voluntatis . For I doe not conceive , how the will , which is intellectus extensus and followeth the judgement of the practike understanding , in so much that it willeth nothing , but what the understanding approveth and judgeth to be willed ; how it , I say , should command the understanding . Neither doth their reason satisfie ; which is this : that the understanding of man , in matters pertaining to Science , is determined to one thing by the evidence of the thing , or necessity of reason , not by the Will : but the understanding of man in matters belonging to faith , which sometimes surpasse the capacity of humane reason cannot be determined to any particular , either by the evidence of the thing , or by necessity of reason , both which are wanting in the objects of faith , which are things hoped for and things not seene . And therefore , say they , there can no assent bee given , unlesse the understanding be commanded by the will to assent . But I answere , as the ground of knowing things by Science is the evidence of the thing or necessity of reason : so the ground of beleeving things is the authority of God speaking in his word , which is infallible , and in certainty surpasseth the grounds of Science , and by it the understanding is determined to such particulars , as it conceiveth to be revealed of God. As therefore in things of science , which the understanding doth judge to bee evident , and of necessary truth , the will doth readily embrace them , following therin the judgment of the understanding : and so the mind which containeth both faculties , doth willingly , and yet necessarily , assent therto , moved therunto by the evidence of necessary truth : so in matters of faith , which the understanding , though it comprehends them not , yet doth judge infallibly true , moved thereto by the authority of God revealing those truthes ; the Will , as I conceive , being captivated by the understanding , and submitting it selfe to the judgement thereof ; the mind doth willingly , and yet necessarily assent to such truthes revealed by God , moved thereunto by the infallible authority of God speaking in his Word . Which in certainty of truth doth farre surmount all grounds of science : and doth captivate the understanding ; and it the Will. Why therefore the assent to divine truthes which are grounded upon a most certaine and in●…allible soundation , which perswadeth the understanding , should more proceed from the Will , than the assent to humane sciences , I cannot conceive , or why the Will should command the understanding in them , more than in matters of science . CAP. VI. Of the object of justifying faith . § . I. SO much of the subject : now wee come to the object of justifying ●…aith ; where the question ought not to be made coneeming the object of faith at large , but of that object which is proper to faith , as it justifieth . For we doe freely confes●…e , that the object of faith , is all and every truth revealed unto us by God : and that the word of God is objectum fidei adaquatum , the even object of ●…aith ( that is , we are bound to beleeve whatsoever is contained in the word ; but what is not contained in the word of God , we are not to beleeve it as a matter of ●…aith . ) And that therefore by the ●…ame faith by which we are justified , we beleeve whatsoever is contained in the written word of God , whether expressely , or by necessary consequence . So that Bellarmine a might have saved a great deale of labour idlely spent in proving that , which we confesse , that by faith we beleeve the creation b , and all other truths revealed in the word : yea , we professe him to have no true justifying faith , who denieth credit to any thing , which hee findeth revealed by God. Howbeit the Papi●… extend this object , not onely to the Cano●…icall Scriptures , but also to those which we , according to all ( almost ) antiquitie●… call Apocryphall : and not onely to the written word , but also to their unwritten verities , as they call the traditions of the Church of Rome ; that is , such doctrines and ordinances , as that Church doth teach and observe , having no ground nor warrant in the Scriptures . The which notwithstanding whiles they doe not onely match , but also preferre them before the written word , doe evidently prove the Pope , who by their doctrine is above the Church , and the Church above the Scriptures , to bee Antichrist . But this is another controversie whereinto I may not now make an excu●…sion . Onely I desire the Reader to take notice of this marke among others of the Catholike Aposta●…ie of the Romane Church , which hath not onely departed from the ancient doctrine and rule of faith , which is the Scriptures ; but also have set up a new rule , the last resolution of their faith being into the infallible judgement , and irrefragable authority of the Bishop of Rome : and to this purpose let him consider these two testimonies of Saint B●…sil , c it is a manifest falling away from the faith , and conviction of pride , either to reject any of those things that are written , or to bring in any of those things that are not written . The other d : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All that is without the Scripture inspired of God , being not of faith is sinne . § . II. But howsoever by that faith , which justifieth , wee beleeve all and every truth revealed by God ; yet the proper and formall Object of justifying faith , quat●…nus justificat , and by beleeving whereof it doth justifie , is not every truth , but that onely , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Truth , that is Christ with all his merits , Ioh. 14. 6. or the Doctrine of Salvation by Christ , or the Promises of the Gospell concerning justification and salvation by Christ , which often times in the Scripture is called the Truth , as Ioh. 1. 17. & 5. 33. & 8. 31 , 32. and as some thinke , Ioh. 8. 44. and by Christ●… owne Exposition , Ioh. 17. 17. so Ioh. 18. 37. Rom. 2. 8. ●…al . 3. 1. & 5. 7. Eph. 4. 21. 2 Thess. 2. 10 , 12. 1 Tim. 2. 4. & 4. 3. 2 Tim. 2. 18. cum 1 Tim. 1. 19. 2 Tim. 3. 8. Heb. 10. 26 , 1 Pet. 1. 22. 1 Ioh. 2. 21. 2 Iob. 1. 2. Sometimes , the word of Truth , or of the truth , Eph. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. sometimes the truth of the Gospell , Gal. 2. 5. 14. or the word of the truth of the Gospell , Col. 1. 5. The 〈◊〉 whereof is Christ crucified , 1 Cor. 1. 23. & 2. 2. For this cause justifying faith is called oftentimes the faith of Christ , because he is the proper Object thereof , as Rom. 3. 22 , 26. Gal. 2. 16. 20. & 3. 22. Phil. 3. 9. and faith in Christ , as Act. 20. 21. & 24. 24. & 26. 18. Gal. 3. 26. Faith in the blood of Christ , Rom. 3. 25. that faith which is in Christ Iesus , 2 Ti●… . 3. 15. sometimes the faith of the Gospell , Phil. 1. 27. and which is all one , the faith of the truth , 2 Thess. 2. 13. Thus therfore I reason : That , to the beli●…e whereof alone and not of other things , remission of sinnes , justification and salvation is promised , that , I say is the proper object of justifying faith . But to the beliefe in Christ , or in the Doctrine and promises of the Gospell , concerning salvation by Christ , remission of sins , justification and salvation is promised , and not to the beliefe of other things : Therefore that is the proper object of justifying faith . That the Promise is made to beliefe in Christ , and in the Gospell , the Scriptures every wh●…re ●…each , as Ioh. 3. 15 , 16. 18. 36. & 8. 24. & 11. 25 , 26. & ●…2 . 46. & 20. 31. Act. 10. 43. & 13. 38 , 39. & 16 , 31. & 26. 18. Rom. 10. 9 , 11. &c. But not to the beliefe of other things is the promise made , as of the Law , or of the story of the Bible , or of predictions , excepting those stories and prophe●…ies which concerne Christ. For howsoever a man cannot have a justifying faith , who denieth credit to any of those other things which he findeth to be revealed by God ; yet not by beleeving of them , but by beleeving in Christ , ●…hee is justified . § . III. But here it may be objected , that the faith , whereby Abraham was justified , had no relation to the promise of salvation by Christ , but to the promises of God concerning his seed . Whereunto I answere , First , that Abraham and all the rest of the faithfull before Christ , beleeved in the promised seed , which was the Messias to come , and by that faith , as the Papists themselves confesse , were justifyed . Secondly , the promises , which concerned his seed , were either the same with the promise of the Gospell , or it was implyed in them . The maine promise was , that in Abraham , that is , in his seed , all Nations , that is , the faithfull in all Nations , should be blessed . For Abraham did not conceive , that in himselfe all Nations should be blessed , as if himselfe should be the foundation of Happinesse unto All , but in his seed . And so the Lord himselfe explaneth in Gen. 22. 18. and in thy seed , that is , in Christ , all the nations of the Earth shall be blessed . And so Zacharie Luk. 1. 68. 69 , 73. and Peter , Act. 3. 25. This promise made to Abraham is the very same with the promise of the Gospell . For , as the Apostle saith , the Scripture foreseeing , that God would justifie the Heathen through faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preached , before , the Gospell to Abraham , saying , in thee ( that is , in thy seed ) shall all nations be blessed . Which promise , as it had beene formerly made to our first parents e concerning the promised seed , so was it after renewed to Isaac , Gen. 26. 4. and to Iacob , Gen. 28. 14. and , in effect , to David f , whose sonne according to the flesh Messias was to be : who is therefore called the sonne of David , and the branch of David . In this promised seed Abraham and all other the faithfull beleeved , and by beleeving in Him were justified . § . IV. The other promises concerning his seed are two . The former , concerning the multiplication of his seed ; that hee should bee Father of a multitude of Nations , namely in Christ ; and that hee would be a God to him and his seed , hee doth not say to seeds , as of many , but as of one , and to thy seed , which is Christ , Gal. 3. 16. that is Christ mysticall , 1 Cor. 12. 12. containing the multitude of the faithfull in all Nations , both Iewes and Gentiles . This promise therefore implyeth the former , that in Christ the promised seed Abraham himselfe and his seed , that is , the faithfull of all nations , should be blessed , and in confirmation of this promise he was called Abraham , because he was to be a Father of many nations , that is , of the faithfull of all nations , for none but they are accounted Abrahams seed , Rom. 9. 7 , 8. Gal. 3. 7. 29. and for the same cause hee received the Sacrament of Circumcision , as a seale of that righteousnesse which is by faith , Rom. 4. 11. And that in this promise of the multiplication of his seed , the promise of the Gospell was included , appeareth , because his faith in this promise was imputed to him for righteousnesse , not for the the approbation or justifying of that act ; as it happened in the zealous act of Phineas , Psal. 106. 30. but for the justification of his person , which could not be justified , but by faith in Christ. Which the Papists themselves cannot denie . The chiefe thing which Abraham apprehended in the promise concerning his seed was , that although he were an hundred yeere old , and Sarah past child-bearing , yet he should have seed by her , and in that seed himselfe , and all the faithfull of all Nations should be blessed . § . V. The latter is , that they should possesse the land of promise , by which , as by a type , was signified the heavenly Canaan ; under which , to all the faithfull was promised the Kingdome of heaven , which was the Countrey , which they , professing themselves Pilgrimes , did seeke , Heb. 11. 13 , 14 , 15 , 16. and into which eternall rest Iesus was to bring them who bele●…ve ; even as Ioshua the type of Christ , who also is called g Iesus , brought the Israelites , after their peregrinations , into that land of rest . So that in the latter Promises concerning his seed , and the land of promise , the former was implyed concerning the promised seed and blessednesse by him , as the principall object of Abrahams faith , for which chiefly hee did so much affect and desire seed . Insomuch that when the Lord had promised him to bee his buckler and his exceeding great reward , Abraham replied , Lord God what wilt thou give mee seeing I goe childlesse . As Abraham therefore who rejoyced h to see our Saviour Christs day ; and as he , and the rest of the faithfull having not received the promises concerning the promised seed ; but having seene them a farre off , were perswaded of them , that is , beleeved them , and i embraced them , were justified by faith in Christ , the promised seed ; so are we , and by nothing else . And further , we are to note , that before those words recorded , Gen. 15. 6. Abraham had by faith embraced the maine promise of the Gospell , Gen. 12. 3. in thee , that is , in thy seed shall all the families of the earth be blessed : and by that faith was justified , by which also he obeyed God , k leaving his owne countrey , and , by the same faith , sojourning in the land of promise as a Pilgrime , sought a better countrey , that is , an heavenly . Therefore as S. Iames saith , when Abraham in his great triall had approved himselfe to be a faithfull man ; that then the Scripture was fulfilled , which saith ▪ Abraham beleeved God , and it was imputed to him for righteousnesse : Not that then Abraham first beleeved , but that then by that notable fruit of faith , hee approved the truth of his faith , and manifested the truth of that oracle , which then by good proofe was verified of him : So , by the like reason , may that place , Gen. 15. 6. be understood , that Abraham beleeved in the Lord , and it was counted to him for righteousnesse . Not , that then Abraham , either first beleeved , or was then first justified , for hee had beleeved the grand promise of the Gospell before , and by it was justified ; and before this time had brought forth excellent fruits of faith , Gen. Chap. 12 , 13 , 14. but that by this new act of beleeving the Promises renewed ( which the Apostle amplifieth Rom. 4. 18. ) the truth of his faith was manifested . And thus Bellarmine m himselfe expoundeth those words , Gen. 15. 6. affirming , that as S. Iames applieth them to that act , ●…en . 22. so they may be applied to all notable acts of the faith of Abraham . Againe , justification or imputation of righteousnesse is actus contin●…us , which is not to be restrained to the instant of our first conversion and justification , but continued to them that beleeve . And therefore , so long as they have faith , God imputeth righteousnesse unto them . § . VI. But for the better clearing of this point , we are to take notice , that Christ and his benefits , or the doctrine of salvation by Christ are the proper object of justifying faith , in two respects , both as it justifi●…th befo●…e God and as in the Court of our owne Conscience . Before God , when by a lively and effectuall assent or beleefe , as hath beene said wee receive and embrace Christ our Saviour with all his merits , or , which is all one , the promises of the Gospell concerning justification and salvation by him . Such was the faith of Saint Peter , Math. 16. 16. and of the rest of the Apostles , Ioh. 6. 69. Of Nathaniel , Ioh. 1. 49. Of Martha , Ioh. 11. 27. Of the Samaritanes , Ioh. 4. 42. Of the Eunuch Act. 8. 37. With which whosoever are endued , are borne of God , 1 Ioh. 5. 1. they dwell in God , and God in them . 1 Ioh. 4. 14. 15. they overcome the world , 1 Ioh. 5. 5. and unto them blessednesse , Mat. 16. 17. Ioh. 20. 29. justification , Rom. 10. 9. 10. and salvation is promised , Ioh. 20. 31. Act. 16. 31. In the Court of our owne Conscience it doth justifie , when wee finding , that wee have the former degree , which is the condition of the promise , doe soundly apply the promise to our selves . For hee who knoweth , that hee hath the condition ; not onely may , but must apply the promise of the Gospell to himselfe , otherwise he maketh God a lyar , 1 Ioh. 5. 10. This application , as hath been ●…aid is made by a practicall syllogisme , the proposition whereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this : whosoever doth truely beleeve in Christ hee shall be saved : the assumption or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but I , saith the faithfull man , do beleeve in Christ : the conclusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : therefore I shall be saved . This conclusion is the voice of speciall faith . Such was the fa●…th of Iob chap. 19. 25. Of David , Psal. 103 , 3. Of Thomas , Ioh. 20. 28. Of Saint Paul , Gal. 2. 20. and of all the faithfull in the Scriptures : who in many places have applyed , and , as it were , appropriated to themselves the mercies of God in Christ. And such is and ought to be the faith of all that truely beleeve . For the generall alwaies includeth the particular . If therefore thou doest truely beleeve , that Iesus is the Saviour of all that truely beleeve in him , thou art then bound to beleeve that he is thy Saviour . Of this point , I have treated elsewhere , n and have answered the objections , so many as I thought worth the answearing . § . VII . Now I come to Bellarmines dispute concerning the object of faith , wherein hee endevoureth to prove and to maintaine three things : First , that the object of faith is not Gods speciall favour in Christ , but whatsoever God hath reve●…led . Secondly , that men may be justified without speciall faith . Thirdly , that men are not justified by speciall faith . As touching the first , wee doe freely confesse , that by the justifying faith we doe beleeve , whatsoever wee understand to bee revealed by God. And further we professe , that by the virtue of justifying faith all articles of Christian Religion become , after a sort , the objects of speciall faith . For as he who hath the Philosophers stone is said by virtue thereof to turne other metals into Gold : so it may more truely be said of him who is indued with that faith , whereby we are justified before God , that he may and ought to make all the Articles of the catholike or dogmaticall faith , the precious objects of speciall faith by applying them to his owne good and comfort , which being a matter of singular use and comfort , I will a little insist upon it . Doest thou then beleeve by a true and a lively assent , as hath been said , that Iesus the Sonne of the Blessed Virgin is the erernall Sonne of God , and the Saviour of all those that truely beleeve in him ? Thou art then bound to beleeve , that hee is thy Saviour . Doest thou beleeve that Christ is thy Saviour ? then must thou beleeve that God the Father is thy gracious and mercifull Father in Christ : that he is all sufficient to bestow upon thee all good things ; that hee is omnipotent to protect and defend thee from all evill riding upon the heavens n for thy helpe ; and so of the other attributes ; that hee is eternall to Crowne thee with everlasting happinesse , that he is immutable in his love towards thee ; that hee is omniscient and therefore knoweth thy wants ; omnipresent , that thou maist powre thy requests into his bosome ; true and faithfull to performe all his promises to thee ; just , to forgive thee thy sinnes , when thou doest confesse them , and to justifie thee , seeing Christ hath satisfied his justice for thee ; good gracious and mercifull unto thee ; that hee hath loved thee in Christ with an everlasting love , and in him hath adopted thee to bee his Sonne ; and if a Sonne , then also an Heire of God , and coheire with Christ : that hee hath created thee for his owne glory , whereunto he hath subordinated thy salvation ; that he watcheth over thee by his fatherly providence for thy good , causing all things , whether good or bad , to cooperate for thy good ; that he will bestow upon thee all good things , as shall bee expedient for thee : that the corrections , which befall thee , are fatherly chastisements proceeding from his love ; that out of very o faithfulnesse he hath caused thee to be afflicted ; that he tryeth and proveth thee to do thee good p in the end that Christ our Saviour in whom thou doest beleeve , is both God and man : Man , that hee might both obey and suffer for thee : God , that his obedience and sufferings might bee most perfectly and allsufficiently satisfactory and meritorious for thee that he was conceived and sanctified by the holy Ghost , that he might sanctifie thee , that he was incarnate 〈◊〉 redeeme thee , that he suffered for thee that thou mightest bee freed from all punishment properly so called ; that he was crucified for thee , that hee might deliver thee from the Curse , that hee dyed for thy sinnes , and was buried that thy sinnes might be buried in oblivion , that he descended into hel to overcome death and the gates of hell for thee ; that he arose againe for thy justification , that he ascended into heaven to prepare an eternall mansion ●…or thee , that he sitteth at the right hand of his Pather , both as a Priest to make in●…ercession for thee , and as a King to su●…due all the enemies of thy salvation , and by his power through faith to keepe thee safe unto eternall life , that he will come againe unto judgement for thy full redemption , to marry thee unto himselfe , and put thee into the possession of that Kingdome which hee hath purchased for thee . Thou art also to beleeve in the Holy Ghost , as thy Comforter and Sanctifier : thou art to beleeve that of the Vniverfall Church , which is the company of all the Elect ; thou art a member elected of God in Christ , that thou hast a share in the Communion of Saints , that by Christ thou hast remission of sinnes , that as when thou diest , thou diest in the Lord , so in him thou shalt arise againe to glory , and be made partaker of Eternall life . § . VIII . Whereas therfore this question is usually made , whether every man be bound to beleeve that he is elected , that he hath remissiō of sins , and that he shall be saved , and so all the particulars before mentioned , that God the Father is his Father , &c. I answere , that not every man is bound so to beleeve , for then the greater part of men should bee bound to beleeve untruthes . But this I say , that every man is bound upon paine of damnation to beleeve in Christ according to the first degree of faith ( for he that beleeveth not shall be condemned ) that is , by a true and lively beliefe or assent to beleeve , that Iesus is the Saviour of all that truely beleeve in him ; and having this faith , thou art bound to beleeve , that he is thy Saviour , that hee died for thy sinnes , and rose againe for thy justification , &c. that in Christ thou art elected , that by him thou hast remission of sinnes , and that through him thou shalt be saved . But untill thou hast that faith ( which is the condition of the promise ) thou maiest not apply , and by application beleeve any of these things , unlesse thou wilt beguile thy selfe . And thus much may suffice for the first point . § . IX . For the second : where Bellarmine proveth that a man may be justified without speciall faith ; it is true in respect of our justification before God. But they which hold that wee cannot be justified without speciall faith , speake of justification in the Court of Conscience ; which none can attaine unto , unlesse first they apply the promises of the Gospell to themselves . Which to doe , the Papists hold to be carnall presumption . Thou maist professe thy selfe to beleeve that Christ is the Saviour of the world ; but if thou bee a Papist , thou maist not beleeve that hee is thy Saviour , that is to say , that thou shalt be saved by him . Thou maist say , he is thy Saviour , as the Papists held him to be Saviour of all , as well of those that shall perish , as of them that shall be saved : but if thou shalt not be saved by him , then is hee not indeed and in truth thy Saviour . Thou maist have a kinde of hope , that thou shalt be saved , but thou mayst not beleeve it . But that hope will prove a slope , which is not grounded upon faith . Faith being the foundation of hope , and the substance of things hoped for . Neither canst thou truely hope for the performance of a promise to thee , unlesse first by faith thou art perswaded , that it doth belong to thee . Thou maist , nay thou must be perswaded that it belongeth to thee , if thou hast the condition of the promise , which is to beleeve in Christ : for in respect of them that have that condition , the promises of the Gospell are universally to be understood , and as excluding none that beleeve . Doft thou therefore truely beleeve in Christ , by a true and a lively assent receiving and embracing him as the Saviour ? Then maist thou apply the promises of the Gospell to thy selfe , and by application attaine to some assurance of thy justification and salvation . Yea but , saith the Papist , a man cannot be assured by the certainety of faith that he shall be saved , for many who have thought themselves sure , have beene deceived . But fidei falsum subesse non potest . I answere , that as there is a knowledge of principles in themselves manifest , and of conclusions , which are made manifest by discourse , though not absolutely true as principles , but with presupposall of the premisses , they are so true , that it is impossible the conclusion should bee false , where the premisses are true : so there is a faith of principles contained in Gods Word , which is the dogmaticall or catholike faith , which are absolutely true ; and there is a faith of conclusions , by necessary consequence deducted from those principles , by application of the generall to the particular : which though they be not absolutely true ▪ yet they are necessarily true ; neither can they possibly be false , the premisses being true , and of such conclusions is the speciall faith . And so much of the second . § . X. Now for the third , where Bellarmine disputeth , that we are not justified by speciall faith , it is true in respect of justification before God : but it is false in respect of justification in the Court of Conscience , without which no man can boldly say that he is justified before God. Of which justification in the Court of ●…onscience , they must bee understood to speake , who unto justification ●…equire speciall faith ▪ by which they are not properly justified and before God ▪ but assured thereof in their owne Conscience . And no doubt but this is a thing most worthy to be urged and beat upon : as being that thing which above all other things in this world is to be desired and laboured for according to the ●…xhortation of the Apostle Peter r Give diligence to make your calling and election sure ▪ But this speciall faith the Papists above all things derid●… and detes●… ▪ ●…thereby discovering themselves to bee ▪ as I have elsewhere shewed , voide of all truth and power of Religion . It being , as I have said and proved , a thing most profitable , most comfortable , most necessary : without which no Christian can have any true p●…ce or sound comfor●… , or oug●… to have contentment in his present estate , untill ●…e have ●…tained unto it in some measure . And when hee 〈◊〉 attained to some measure , he must endevour more and mo●…e to increase it . But hereof I have treated in another place s , wher●…unto I referre the Christian Reader . CAP. VII . Of the acts or effects of faith : and first , whether faith doth justifie , or only dispose to justification . Secondly , whether it doth justifie formally . § . I. THe next controversie is concerning that act or effect of justifying faith , in respect whereof it is called justifying faith . Of this there are three Questions , the first , whether Faith doth indeed justifie , or onely dispose a man to justification . Secondly , whether it justifie formally , as part of inherent righteousnesse ; or instrumentally , as the hand to receive Christ , who is our righteous●…esse . Thirdly , whether it justifie alone . The assertions of the Papists in the two former questions doe not seeme to ●…ang well together . For if faith goe before justification disposing a man thereto , how doth it justifie formally , as part of that righteousnesse whereby a man is , as they speake , formally just . And if no dispositions b●…e required to justification , to what purpose doe they tell us , that a man must be disposed and prepared by faith and other virtues . For howsoever in their speculations they require preparative dispositions to justification ; yet in their practise they seeme to require 〈◊〉 . For their justification which is in fact and in deed , is restrained to their Sacraments , as , namely , to Bap●… . And their Sacraments justifie ex 〈◊〉 〈◊〉 , and therefore without necessity of any foregoing dispositions . For if any virtuous or good disposition were required , then should their Sacraments justifie , not ex 〈◊〉 〈◊〉 , but ex 〈◊〉 〈◊〉 . Onely they require , that he who is by the Sacrament to be justified , doe not 〈◊〉 〈◊〉 ●…lis 〈◊〉 , that is , interpose the obstacls of some mortall sinne . And what be these dispositions which must goe before justification ? § . II. Forsooth , there are seven , which according to the decree a of the Councell of Trent , Bellarmine reckoneth , De justif . lib. 1. ca. 13. to prove , that faith doth not justifie alone , because the other sixe also doe dispose men thereunto . The seven are , faith , feare , hope , love , penitencie , a purpose and desire to receive the Sacrament , a purpose of amendment of life . All which doe but prepare and dispose a man. But it is the Sacrament , as , namely , of Baptisme b , that doth actually justifie , and without which no man is justified . But I would gladly know , whether these seven preparatives , be fruits of grace , or works of nature . Not of grace , for , as they teach , no man hath grace before Iustification : What then ? they are the fruits of nature holpen , I wot not , by what grace : which if it were true would not onely prove the maine assertion of the Pelagians , Gratiam secundùm merita dari , or as in other words it is expressed in the Councell of c Trent , Secundùm propriam cajusque dispositionem & operationem . For though , according to their doctrine , these preparations are not merits of condignity , as they say , yet they bee of congruity : but also disprove the doctrine of the Apostle , that we are justified freely by his grace . But this seemeth to me absurd , that men should have one justifying faith , and so one hope and one love , &c. going before justification , and another infused in our justification : and that by the one justifying faith going before , we should be prepared to justification ; and by the other infused in our justification we should in part be formally justified . But this is certaine , that , that faith , which in order of time goeth before justification , is no true justifying faith . For that which goeth before justification , goeth also before regeneration , and what goeth before regeneration , is of nature and not of Grace . But faith in order of time goeth not before justification , though in order of nature it doth ; for so soone as a man beleeveth he is justified , as Hierome saith d , Talis est ille qui in Christum credidit , die qua credidit , qualis ille qui universam legem implevit . Such a one is hee that beleeveth in Christ , the very day that hee beleeveth , as hee that hath fulfilled the whole Law ; nor in order of nature before regeneration ; for in our regeneration it is wrought . As therefore no man hath faith who is not regenerated , so no man hath faith who is not thereby justified . The Scripture is plaine , that in Christ whosoever beleeveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified , Act. 13. 39. He that beleeveth in Christ is passed from death to life , Ioh. 5. 24. & 6. 54. which passage from death to life is justification ; whereby , as themselves e teach , a man is translated from the state of death and damnation , into a state of Grace and Salvation . Faith therefore actually justifieth , and not disposeth onely to justification . § . III. The other question is , whether faith doth justifie formally , as they speake , as being a part of inherent righteousnesse ; or instrumentally only , as the hand to receive Christ , who is our righteousnesse . The Romane Catholikes hold ●…he former ; the true Catholikes , the latter . But the former I have sufficiently disproved before , and proved the latter . For if we be not justified by any grace or righteousnesse inherent in our selves , or performed by our selves , which I have before f by many undeniable arguments demonstrated : then it followeth necessarily , that we are not justified by faith , as it is a gift or grace , an act , or habit , or quality inherent in us , or performed by us . And if we be justified by the righteousnesse of Christ onely , which being out of us in him is imputed to those who receive it by faith , which also before g I invincibly proved : then also it followeth by necessary consequence , that wee are justified by faith , onely as it is the instrument or hand to apprehend or receive Christ , who is our righteousnesse . Wherefore where faith is said to justifie , or to bee imputed to righteousnesse , it must of necessity be understood relatively , and in respect of the object , to which purpose , both justification , and all other benefits , which we receive by Christ , are attributed to faith , as I have shewed h before . Not that faith it selfe worketh these things , but because by it wee receive Christ , and with him all his merits and benefits . And for the same cause the faith of all the faithfull , though unequall in degrees , in some greater , in some lesse , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a-like precious in the righteousnesse of God , and our Saviour Iesus Christ , 2 Pet. 1. 1. which is an evidence , that faith doth not justifie in respect of its owne dignity or worthinesse , but in respect of the object , which it doth receive ; which being the most perfect righteousnesse of Christ , unto which nothing can be added , is one and the same to all that receive it . Of this see more , lib. 1. cap. 2. § . 10. § . IV. Here now the Papists , because wee deny faith to justifie in respect of its owne worthinesse and merit , take occasion to inveigh i against us , as if we made it Titulum sine re , and as it were a matter of nothing . Which is a malicious , and yet but a frivolous cavill . For first in respect of justification ; we acknowledge it to bee the onely instrument or hand to receive Christ , to be the condition of the Covenant of Grace , to which the Promises of remission of sinnes and of Salvation are made , without which the promises of the Gospell doe not appertaine unto us , and without which our blessed Saviour doth not save us . Secondly , in respect of Sanctification , wee attribute all that and more , which the Papists ascribe unto it in respect of their imaginary justification . That it is the beginning , the foundation , and root of all inherent righteousnesse ; the mother of all other sanctifying Graces , which purifieth the heart , and worketh by love , without which it is impossible to please God , without which , whatsoever is done , is sinne . § . V. But howsoever here the Papists would seeme to plead for faith , yet the truth is , that , as they have abolished the benefit of justification , as it is taught in the holy Scriptures , so with it , they have taken away the justifying faith . For though they retaine the name , yet in their doctrine there is no such thing . For first , to faith they doe not ascribe the power to justifie , but only to be a disposition , one among seven , even such a one as servile feare is , of a man unto inherent righteousnesse , or to the grace of Sanctification , it selfe being not as yet a justifying or sanctifying grace . Secondly , that faith , being infused , becommeth the beginning , and a part of formall inherent righteousnesse . But so small a part they assigne unto it , that they say , that the habit of formall righteousnesse differeth not from the habit of charity : so that in justification it hath no use at all , and in sanctification charity is all in all : which is a manifest evidence , that the Church of Rome is fallen away from the ancient doctrine of the faith . For both Scriptures and Fathers every where ascribe justification to faith , and not to Charitie : to faith , and not to workes : but the Papists ascribe the first justification to charitie , which they make to be the onely formall cause of justification , which , as themselves teach , is but one ; and the second justification they assigne to workes . CHAP. VIII . Whether we be justified by Faith alone : The state of the Controversie , and some reasons on our part . § . I. NOw I come to the third question , which is the principall concerning faith , whether we be justified by faith alone , as wee with all antiquity doe hold : or not by faith alone , but also by other habits of grace , as charitie , and the rest , and by the workes of grace , which the Papists hold to concur in us to the act of justification , as the causes thereof . Where first , we are to explaine our assertion ; and afterwards , both to prove , and to maintaine it . And great reason there is , that wee should explaine it , because the Papists most wickedly , against their owne knowledge , calumniate our doctrine in this point . I will therefore explaine all the three termes , Fides , justificat , sola , Faith , doth justifie , alone : for by Faith wee doe not understand , as I have shewed before , neither the profession of faith , or faith onely professed , which S. Iames doth deny to justifie : nor that faith which is a bare assent , which is the faith of Papists , and is common to them with the Divels , and with other hypocrites and wicked men ; for such a faith we deny to justifie , either alone , or at all : but a true , lively , and effectuall beleefe in Christ , being a speciall apprehension or receiving and embracing of Christ , and of the promises of the Gospell , joyned with application , or at least with a true desire , will and endevour thereof . The which faith also wee deny to be true , if in some measure , it doe not purifie the heart , if it doe not worke by love , if it cannot be demonstrated by good workes . § . II. Now for the word justifie : shall I need to tell you , that by justifying we doe not meane sanctifying ? And yet such is the blinded malice of the papists , as that because they wickedly confound justification and sanctification , which we carefully , according to the Scriptures , distinguish : they beare the world in hand , that our assertion is this in effect , that faith alone doth sanctifie , and that nothing concurreth to sanctification , but faith onely : and consequently , that wee teach the people , so they can perswade themselves , that they have faith , they need not take care either for other graces or for a godly life . But howsoever we hold , that faith doth justifie alone , yet wee doe not hold that it doth sanctifie alone : but that our sanctification is partly habituall , unto which , with faith , concurre the habits of other sanctifying graces , as hope , charity , &c. and partly actuall , which is our new obedience in the practice of good workes . § . III. But the word sela alone doth most displease the Papists , who will needs part stakes with Christ in their justification . This therefore is to be explaned . And first , when we say , that faith alone doth justifie , we doe not meane fidem solitariam that faith which is alone , neither doe we in construction joyne sola with fides the subject , but with justificat the predicate : meaning , that true faith , though it bee not alone , yet it doth justifie alone . Even as the eye , though in respect of being , it is not alone , or if it be , it is not a true and a living , but a dead eie which seeth neither alone nor at all : yet in respect of seeing , unto which no other member doth concurre with it , it being the onely instrument of that faculty , it is truely said to see alone : so faith , though in respect of the being thereof it is not alone , or if it bee , it is not a true and lively but a counterfeit and dead faith : yet in respect of justifying , unto which act no other grace doth concurre with it , it being the onely instrument of apprehending and receiving Christ , it is truely said to justifie alone : wherefore as the brazen Serpent , which was a figure of Christ , was life up and set on high in the wildernesse , that whosoever was bitten by the fiery serpents , might , by looking onely upon it , be cured . And although their eye could not properly bee said to cure them ; yet because it was the onely instrument to apprehend that object , which God had ordained , as the onely remedy to salve them ; it is truely said , that by onely looking upon that object they were cured . Even so our Saviour Christ was lifted up upon the Crosse ( it is his owne similitude , Ioh. 3. 14 , 15. ) that whosoever being stung by the old serpent doth but looke upon him with the eye of faith ( Ioh. 6. 40. ) may be justified and saved , for although this eye of the of the soule , which is faith , cannot be said properly to justifie them who are sinners : yet because it is ●…he onely instrument to apprehend that object , which God hath ordained as the onely remedy and propitiation for our sinne , it is truely said , that by beleeving onely in Christ we are Iustified . § . IV , Secondly , whereas faith it selfe doth not justifie properly , but the object which it doth apprehend , which is Christ and his righteousnesse , our meaning therefore when wee say that faith alone doth justifie , can be no other but this , that the righteousnesse of Christ alone , which is onely apprehended by faith , doth justifie us . And forasmuch as this is a necessary disjunction , that wee are justified either by that righteousnesse which is inherent in our selves , or by that which is out of us in Christ ( for by some righteousnesse wee are justified , and a third cannot be named : ) it followeth therefore necessarily , that if we be not justified by inherent righteousnesse , then by Christs righteousnesse alone : because a third righteousnesse , by which we should bee justified , cannot be named . § . V. Thirdly , where wee say , that Christs righteousnesse alone , which is apprehended by faith alone , doth justifie , wee doe not meane absolutely that nothing else doth justifie , but nothing in that kind viz. that the righteousnesse of Christ is the only matter of our justification ; and faith the onely instrument on our part , by which wee are justified . For otherwise , as hath before beene shewed , wee confesse that many things else doe justifie , viz. God , as the Author and principall efficient of our justification , who imputethunto us the righteousnesse of his Son. The holy Ghost also doth justifie us by working in us the grace of faith hy which he applyeth Christs righteousnesse unto us . The Ministers also doe justifie , as the instruments of the holy Ghost , both by the ministry of the Gospell , by which faith is begotten in us , and of the Sacraments , whereby the promises of the Gospell are sealed unto us . And lastly , good workes doe justifie , as the signes and evidences , whereby our faith and justification is manifested . But as the matter , nothing doth justifie but Christs righteousnesse , and as the instrument on our part nothing but faith . And in this sense wee doe constantly affirme , that by Christs righteousnesse alone , apprehended by faith alone , wee are justified . § . VI. For the demonstration of our assertion , I shall not need to bring many new proofes , seeing that all those arguments , which before I have produced , but especially those which concerne the matter and forme of justification doe invincibly prove that wee are justified by the righteousnes of Christ alone , being apprehended by faith alone , and imputed to them that beleeve . For if we be justified by the imputed righteousnesse of Christ alone , and if in us there bee nothing which receiveth or maketh us partakers of Christs righteousnesse , but faith onely : then there is nothing in us , by which we are justified , but onely faith . But because the Papists object heresie and novelty against us in this point ; I will , besides some few places of Scripture , and some other reasons , briefly propounded , produce the testimonies of the Fathers , and others , who have in all ages lived in the Church before these times . § . VII . First , therefore , Rom. 3. 24. the word gratis freely , being an exclusive particle , doth import , that we are justified by the grace of God and merits of Christ through faith without righteousnesse in us ; and therefore by faith alone . Secondly , Gal. 2. 16. We know that by the workes of the Law ( that is , the righteousnesse and obedience prescribed in the Law , in which all inherent righteousnesse is fully and perfectly described ) a man is not iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise but by faith , non nisi per fidem , as Bishop Iustinian , a or by faith onely , as Henry Steven , who well understood the Greek , translateth it , sed tantùm per fidem . Thirdly , Rom. 4. 5. the exclusive is implyed . To him that worketh nor , but hath beleeved , that is , hath onely beleeved in him who justifieth sinners , his faith is imputed unto righteousnesse , and so the Syriack Paraphrast readeth ; but hath onely beleeved . Fourthly . Mar. 5. 36. Luk. 8. 50. Onely beleeve . To this Bellarmine b answeareth , That Christ speaketh of the miraculous raising of a dead body , and not of the justification of a sinner , for , as for the obtaining of a miraculous cure , he confesseth , that faith doth suffice alone . Thus Bellarmine in that place , to serve his present tume . But in the seventeenth c Chapter of the same booke , where hee would prove , that faith doth justifie , not relatively in respect of the Object , but by its owne efficacie : hee alleageth , that the woman of d Canaan procured her daughters health by the efficacie of her faith ; and rejecteth his owne answere in the other place . Neither may it bee answered , saith he , that it is one thing to speake of justification , and another of the curing of a bodily disease . For our Lord by the very same words attributeth Vtramque sanitatem , the health both of the body and the soule to faith . For as he said to the woman who was a sinner , Luk. 7. 50. thy faith hath saved thee : so to the woman which had the bloudy issue , Mat. 9. 22. thy faith hath saved thee : and to the blinde man whom he restored to sight , Mar. 10. 52. thy faith hath saved thee . And further it is to bee thought that our Saviour , when he telleth them , whom he cured , that their faith had saved them , that is , himselfe e through faith had saved them , looked higher than to the cure of their bodies , as Mat. 9. 2. sonne , be of good cheere thy sinnes are forgiven thee : for sinne being the cause of their maladies , the Lord to cure them tooke away the cause thereof , which was the guilt of sinne . § . VIII . All those places , which exclude workes from justification , doe by necessary consequence teach justification by faith alone . For , that we are justified by some righteousnesse , is confessed of all . This righteousnesse , is either the righteousnesse of faith , or of workes ; that is , either the righteousnesse of Christ apprehended by faith ; and that is the righteousnesse of God , which without the Law is revealed in the Gospell ; or that righteousnesse , which is inherent in our selves , prescribed in the Law. For neither can a third righteousnesse bee named , by which we should be justified , neither can wee be justified by both ; the holy Ghost perpetually making such an opposition betweene them , as that they cannot stand together . If therefore we be not justified by the righteousnesse of workes prescribed in the Law , as all inherent righteousnesse is ; then we are justified by the righteousnesse of faith alone . Or thus : The righteousnesse , whereby wee are justified , is either inherent in our selves , and performed by our selves , which the Scriptures call the righteousnesse of workes ; or that , which being out of us , is inherent in Christ , and by him performed for us , which is the righteousnesse of faith . A third cannot be named , and by both wee cannot be justified . If therefore we be not justified by the former , which I have sufficiently , or rather abundantly proved heretofore : then are we justified by the latter alone . For if of two and no more but two , you take away one , you leave the other alone . So is it in all dis-junctions consisting of two opposites sine medio . The one being removed , the other only remaineth . § . IX . That , by which alone the promise of justification , by which alone justification , by which alone Christ himselfe who is our righteousnesse is received , that alone justifieth . By faith alone the promise , by it alone justification , by it alone Christ himselfe is received . For that is the proper office of faith . For if faith receive the Promise , and justification , and Christ himselfe , which no other grace in us can doe , then it is the proper office of faith . But faith receiveth the promise wherein justification is offered , Gal. 3. 22. it receiveth remission of sinnes or justification , Act. 10. 43. & 26. 18. & 13. 39. it receiveth Christ himselfe Ioh. 1. 12. which no other grace can doe , as it is evident : therefore faith alone doth justifie . § . X. That which is the onely condition of the Covenant of Grace , by that alone we are justified , because to that alone justification is promised . Faith is the onely condition f of the Covenant of grace , which is therefore called lex g fidei : therefore by faith alone we are justified . If against the assumption it be objected , that charity , and obedience , and other virtues are also required : I answere , that these are not the conditions of the Covenant , but the things by Covenant promised to them that beleeve . If we beleeve , God hath promised to justifie us ; and being justified , or redeemed , to sanctifie and to save us . See Luk. 1. 73 , 74 , 75. Ier. 31. 33 , 34. Heb. 8. 10 , 11 , 12. Gal. 3. 9. & 14. 22. Charity , obedience , &c. are the conditions of the Covenant of workes , Doe this , and thou shalt live : but the condition of the Covenant of grace is , Beleeve , and thou shalt bee inabled to walke in the obedience of the law , thou shalt receive the gift of the Spirit , and finally , thou shalt bee saved . For being by faith freed from sinne , and become Servants to God , you have your fruit unto holinesse , and the end everlasting life , Rom. 6. 22. § . XI . The holy Scriptures wheresoever they speake of that by which wee are justified , mention nothing in us , but faith ; not workes , nor other graces , unlesse it bee to exclude them from the act of justification . Which is a plaine evidence that faith doth justifie alone . Bellarmine answereth , that it doth not follow , that because faith onely is mentioned , therefore it justifieth alone . For sometimes , other things , as not only other virtues , but the Sacraments also are mentioned , which notwithstanding doe not justifie alone . Whereunto I answere , first , that , in the point of justification , faith is mentioned alone , and no other grace with it , even where the holy Ghost treateth ex professo of justification , and of the causes thereof . Secondly , that to no other grace mentioned , either alone , or with others , is justification any where ascribed . Neither are the Papists able to produce any testimony out of the holy Scriptures to prove it . As for those which Bellarmine h alleageth out of Tit. 3. 5. Ephes. 5. 26. they are not to the purpose , as speaking of the outward meanes ; which we deny not to concurre with faith . That out of Luk. 7. 47. hath already beene cleared , i that love there noteth not the cause , but the signe of forgivenesse . That out of Rom. 8. 24. sheweth that in this life we are not saved re , but spe , not in fruition , but in expectation . Which hope or expectation as it is termed , vers . 23. is no cause , either of justification , or of salvation . Thirdly , that the justification attributed to Sacraments doth not hinder justification by faith alone . For when wee say , that faith doth justifie alone , we meane , that nothing in us doth concurre to the act of justification , as any cause thereof ; but faith onely , as hath beene shewed . As for the Sacraments , we acknowledge them to be externall meanes , and as it were manus offerentis , as faith is manus recipientis . And that the Sacraments bee so farre srom hindering justification by faith alone , as that they doe confirme it , as being the seal●…s of that righteousnesse which is by faith . CHAP. IX . Testimonies of the Ancient Fathers , and of others in all ages , for justification by faith alone . § . I. NOw that this Doctrine is no novelty , but that which in all ages hath been the received Doctrine of the Christian Churches , I will prove by the Testimony of the Christian Writers in all ages , but chiefly of the ancient Fathers . I. Iustin Martyr , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To see God , it is granted men , by faith alone . And by what alone wee see God , by that alone wee are justified . Againe , b what other thing could cover our sinnes , but his righteousnesse ? In whom could we being sinners and impious bee justified , but in the onely Sonne of God. By the righteousnesse therefore of Christ onely , which is received and put on by faith onely , are our sinnes covered . In Christ alone those , that are sinners in themselves , are justified ; therefore not by righteousnesse inherent , but onely by the righteousnesse of faith . II. Irenaeus , whom I finde cited and approved by Augustine , c Men can no otherwise be saved from the stroke of the old serpent , but by beleeving in Christ : Even as the Israelites , who were bitten by the fiery serpents , could no otherwise be healed , but by looking on the brasen serpent . III. Clemens Alex. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faith alone is the Catholike salvation of mankinde . Againe , e the power of God alone without demonstrations is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone . IV. Origen more plainely : f The Apostle saith that the justification which is by faith alone , is sufficient : so that a man beleeving only , is justified , and instanceth in the examples of the penitent theefe , Luk. 23. and of the penitent woman , Luk. 7. both which were justified by faith alone . And in that place , as hath beene observed by others , Origen useth the exclusive particle sola seven times . Bellarmine answereth , g that Origen only excludeth externall workes , when power and occasion is wanting , as in the theefe upon the crosse . Repl. But it evident , that as S. Paul , so also Origen speaketh of workes in generall , and that in the penitent theese , and in that penitent woman good workes were not wanting . For the thee●…e h repro●…eth his fellow , confesseth his sinne , acknowledgeth Christs innocencie , professeth Christ in his most despicable e●…ate , when his owne Disciples ●…ed , prayeth unto Christ to remember him , when he should come to his Kingdome . The woman i brought an Alabaster box of ointment , stood behinde Christ weeping , washed his fee●… with her teares , wiped them with the haires of her head , kissed his feet , and anointed them with the ointment ; by which actions shee t●…tified her faith in Christ , her repentance for her ●…innes , her love to her Saviour , acknowledged by Christ himselfe to have beene great . Yet not by these good workes , but onely by their faith , were those two persons justified . And no marvell . For even Abraham himselfe , though he abounded with good workes , yet he was not justified by them , but by faith onely . Yea , but saith Bellarmine , Origen doth not exclude love and repen●…nce . Repl. No m●…re doe we from the subject , that is , the partie justified , but from the act of justification . For , although they doe not concurre with faith to the act of justification , as any cause thereof : yet they must eoncurre in the subject , that is , the partie justified , as necessary fruits of faith , and unseparable companions of justification . V. Cyprian : k Fidem tantùm prodesse , or , as Pamelius will have it , i●… 〈◊〉 , faith onely or wh●…lly profitet●… . VI. Eusebius Casariensis . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore that faith doth suffice us to salvation which maketh us to know God the Father Almighty , and to subscribe or assent that his onely begotten Sonne is the Saviour . VII . Hilari●… : it 〈◊〉 m the Scribes , that sinne should be forgiven by a man ( for they saw no more in Christ but a man ) and that to bee remitted by him , which the law could not release : for faith onely justifieth . And againe , n Q●…ia 〈◊〉 sola justificat : and yet againe , o Hac sola fides confess●… Christum Dei filium omnium beatitudin●…m gl●…riam mer●…it in Petr●… . This faith alone confessed , that Christ is the Sonne of God , obtained in Peter the glory of all blessednesse . To the first B●…llarmine answereth , that the particle ( alone ) excludeth onely the law , which 〈◊〉 hath no place in the other two . But if the law be excluded , which i●… the rule of all inherent righteousnesse , it proveth justification only by faith . For if men be justified either by the legall righteousnesse , or by th●… Evangelicall , and a third cannot be named ; then it followeth , that if men have not , nor can have remission of sinnes and justification by the law , that is by inherent righteousnesse , which is prescribed in the law ; th●…n they must have it according to the Gospell , that is by the righteousnesse of Christ received by faith onely : but the former is true , Act. 13. 38 , 39. therefore the latter . VIII . S. ●…asill : This is perfect p and entire glorying in God , when a m●…n being not lifted up for his own●… righteousnesse , knoweth indeed himselfe to want true justice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to bee justified by faith alon●… in Christ. 〈◊〉 answereth , that Basil excludeth onely workes done without faith , or the grace ▪ of God. Reply . But Basill mentioneth not workes going before Grace , but speaketh of a man already justified , who then doth intirely glory in God , when being not lifted up with a conceit of that righteousnesse which is in himselfe , but being conscious to himselfe of his defectivenesse in respect of inherent righteousnesse , acknowledgeth himselfe to be justified onely by faith in Christ. IX . Gregory Nazianzene speaking q of those words , Rom. 10. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is righteousnesse to beleeve onely . X. Saint Ambrose , or whosoever else ( as ancient as he ) was the Authour of the Commentaries on the Epistles of Paul , whom the Papists use to cite under the name of Saint Ambrose , and of Bishop Ambr●…se when they meet with any thing that seemeth to make for them . Six●…us Senensis , r doth not only acknowledge them to be Ambrose his Commentaries , but also commendeth them , as being breves quidem in verbis , sed sententiarum pondere graves . He in very many places ascribeth justification to faith alone . ●…ellarmine saith , he excludeth the workes of the cerem●…niall Law , or the necessity of externall workes : which may serve perhaps for a poore shift , to avoid some few places , but not the most . As first , in Rom. 3. 24. They are justified saith he , gratis , that is , freely , because nihil operantes , neque vicem redentes sola fide justificati sunt don●… Dei , that is , without workes either going before or following after , they are , through the gift of God , justified by faith only . Secondly , In Rom. 4. how can the Iewes , who looke to be justified by the workes of the Law , thinke , that they are justified with the justification of Abraham , cum videant Abraham non ex operibus legis , sed sola fide justificatum , when they see Abraham to have beene justified , not by the workes of the Law , but onely by faith . Non erg●…●…pus est lege , quando impius per solam fidem justificatur apud Deum . There is no need therefore of the Law ; seeing a sinner is justified before God by faith alone . Thirdly , and on those words of th●… fifth 〈◊〉 according to the Latine , secundum propositum 〈◊〉 ] sic dec●…etum dicit à Deo ut cessante lege solam fidem 〈◊〉 Dei p●…sceret ad sal●…tem . Fourthly , He pronounceth them blessed whom God hath ordained that without any labour or observation sol●… fide justificantur apud De●… ; they should be justified before God by faith alone . Fifthly , There being nothing required of them , but onely that th●…y beleeve . Sixthly , In Rom. 9. Sola fides posita est ad salutem . Seventhly , in Rom. 10. Nullum opus dicit legis , sed solam fidem 〈◊〉 in causa Chr●…sti . Eighthly , In 1 Cor. 1 , this is ordained of God that whosoever beleeveth in Christ , be safe or saved sine oper●… sol●… fide gratis recipiens remissionem peccatorum , without worke receiving freely remission of sins by faith alone . Ninthly , In 2 Cor. 3. hac lex ( scil . spiritus ) d●…t libertatem , solam fidem poscens , the Law of the Spirit ( which is the covenant of grace ) giveth ●…liberty , requiring faith onely . Tenthly . In Gal. 3. 18. he noteth the improvident presumption of the Iewes , who thought that men cannot be justified without the workes of the Law cum sciant Abraham qui forma ejus rei est , sine operibus legis per solam fidem , justificatum , when themselves know that Abraham who is the patterne or samplar of that matter , to have been justified by faith alone without the workes of the Law. Eleventhly , In Gal. 3. 22. that hee comming who was promised to Abraham fidem solam ab ijs posceret should require of them faith onely . Twelfthly , In his fortie five sermon , which by some is attributed to Maximus who lived after him forty yeares ; to the penetent thiefe it sufficeth ad innocentiam , Domino credidisse to make him innocent , that he beleeved in the Lord. Thirteenthly , Another testimony of Ambrose recorded by Gratian : that the grace of God in baptisme requireth neither mourning nor any worke , sed solam fidem & omnia gratis condonat , but faith alone and forgiveth all freely . XI . Hierome , or what other Writer no lesse ancient , was the Authour of the commentaries on Paul's Epistles , in very many places teacheth justification by faith alone . Bellarmin●… s saith , that Pelagius was the Authour of those Commentaries . But this appeareth to be false by those places which S. Augustine citeth out of the commentaries of Pelagius in his three first chapters of his third booke , De peccatorum meritis & remissione . I deny not , but that divers sentences are found in those Commentaries rankely savouring of the Pelegian heresie , as well as in the writings of other ancient Fathers , either because before the Pelagian her●…sie was spred , they wrote more caresly of those points ; or rather because the Pelagian hereticks did corrupt their writings : which Possevin himselfe suspecteth might have happened to this author . These Commentaries doe seeme to have been in great account in the Church , above 1100 yeares agoe , in that Sed●…lius in his Collectanea , and sometimes by name t as 1 Cor. 7. 37. And Primasius in his Commentaries on the Epistles were not ashamed to borrow store of annotations out of these Commentaries , as in other points , so in this , which I have in hand ; as may appeare by collation of those , which I shall cite out of them . The Author of the ordinary glosse , who lived eight hundred yeers ago , every where citeth them under the name of Hierome . For my part I suspect , that B●…llarmine and other Papists doe not so much distaste this Writer for comming too neere the Pelagians , as for his too much departing from themselves ; I meane especially in this question of justification freely by the grace of God through faith alone in Christ , to which purpose there are more frequent and more pregnant testimonies in these Commentaries than in any other work of the like quantity of any ancient writer whatsoever : and although these Commentaries have beene interpolated by the Pelagian hereticks , yet those testimonies which I shall alleage for Iustification by faith alone , the Papists themselves will free from suspicion of Pelagianisme . Thus therefore he writeth . First , in Ro. 1. 16. on those words , Iudaeo &c. ] sive quod justum fuerit , ut quomodo Abraham credens ex Gentib . per solam primum fidem salvatus est , ita caeteri credentes salvarentur . Sedulius hath the same , but leaveth out the word , primum . Secondly , In Rom. 4. 3 : Tam magna fuit fides Abrahae ut & pristina●…i peccata donarentur , & sola pro omni justitia doceretur accepta . Thirdly , in Rom. 4. 5. Convertentem impium per solam fidem justificat D●…us . And upon those words , which are there sound in the Latine edition , secundum propositum gratiae Dei. Fourthly , Qui proposuit gratis per solam fidem peccata dimittere . Fifthly , In Rom. 4. 11. Vt omnes qui ex Gentibus credunt filii sint Abrahae , dum & illis sola fides ad justitiam reputatur . Sixthly , In Rom. 5. 1. Ostendit quod fides faciat filios Abrahae , qui ex sola prima fide justificatus est . Seventhly , In Rom. 8. 28. secundum propositum ] secundum quod proposuit sola fide salvare quos praesciverat credituros . Eighthly , In Rom. 10. 3. Ignorantes quòd Deus ex sola fide justificat , & justos se ex legis operibus quam non custodiunt esse putantes , noluerunt se remissioni subjicere peccatorum , ne peccatores fuisse viderentur . Et in Roman . 10. 5. Ninthly , Moses distinxit in Levitico inter utramque justitiam fidei scillicet atque factorum , quòd altera operibus ; altera , sola fidei credulitate accedente fiat . Tenthly , In Rom. 10. 10. Ergo si fides sufficit ad justitiam & confessio ad salutem , inter Iudaeum & Gentilem credentes nulla discretio est . 11. In 2 Cor. 5. 19. Non reputans illis delicta ipsorum , hoc est per solam fidem cognoscens , read ignoscens , or as Primasius , indulgens . 12. In Gal. 1. 12. Neque a me confinxi , neque ab ullo homine accepi , quòd Gentes sola fide salvarentur . 13. In Gal. 2. 14. Non ex operibus legis , sed sola fide sicut Gentes vitam in Christo invenisse te nosti . 14. In Gal. 2. 17. Si enim Gentes fides sola non salvat , nec nos : quia ex operibus n●…mo justificatur . 15. In Gal. 2. 20. In fide viva filii Dei ] in sola fide , quia nihil debe●… legi antiquae . 16. In Gal. 3. 6. Abraham credidit Deo , & reputatum est illi adjustitiam ] ita & vobis ad justitiam sola sufficit Fides : unto justice Faith only sufficeth . 17. In Gal. 3. 11. In lege●… nemo justificatur ] quia nemo illam serval ( Let the Papists note that point of Pelagianisme ) ideo dictum est , quòd sola fide justificandi essent . 18. In Gal. 3. 14. Vt sola fide Gentes benedicerentur in Christo , sicut pr●…missum fuerat Abrahae . 19. In Gal. 3. 26. Aequaliter & Iudaei & Gentes per solam fidem filii Dei estis , quia credidistis Christ●… . 20. In Eph. 2. 8. Gratia estis salvati per fidem ] non meritis prioris vitae , sed sola fide . 21. In Eph. 2. 15. Per solam fidem justificans . 22. In Phil. 3. 9. Non habens meam justitiam ] hoc est , meo labore quae sitam , sed illam quae ex fide , &c. ] sed illam quae à Deo propriè & sola fide collata est Christianis . XII . Chrysostome , In Rom. 1. 17. thou obtainest righteousnesse , not by sweat and labour , but receivest it by gift from above u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing one thing onely from within , viz. to beleeve , nothing therefore in us doth concurre to the act of justification , but onely faith . Secondly , In Rom. 3. 27. * What is the Law of faith ? to save by grace : here he sheweth the power of God , that he hath not onely saved , but also justified , and brought into glorying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that , not requiring workes , but seeking faith onely . Thirdly , In Rom. 4. 1. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is not possible to be saved otherwise than by faith . Fourthly , In Rom. 8. 24. y This one gift have wee brought to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve him promising things to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by this onely way we are saved . Fifthly , In Gal. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith sufficed Abraham to righteousnesse . Sixthly , In Gal. 3. 8. They ( the justitiaries ) said , he that adhereth to faith alone is accursed , but Paul sheweth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which adhereth to faith alone is blessed . Seventhly , In Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone hee saved . Eightly , In Col. 1. 27. z For at once to bring men more senselesse than stones to the dignity of Angels simply by bare words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by faith alone , without a all difficulty , it is indeed the glory and riches of the mystery . Ninthly , In Tit. 1. 13. b For if thou doest give credit to thy faith , why doest thou bring in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if faith were not sufficient to justifie ? Bellarmine by other things understandeth the ceremonies of the Law. When Chrysostome indeed rejecteth al other things , because faith it selfe is sufficient to justifie . Tenthly , There is a notable testimony cited by Bishop c Iustinian out of Chrysostome in Psal. 14. which doth not only conclude this question against the Papists : but also putteth a manifest difference betwixt sanctification , which consisteth of many virtues , and justification , unto which faith onely is required . Iustitia conflatur ex multis virtutibus & ●…na virtus activa non facit justitia●… quemadmodum nec una tabula perficit navigium , nec unus lapis domum . Vna sola virtus justificat fides , quae est virtutum fastigium , Righteousnesse is compounded of many virtues , and one active virtue maketh not righteousnesse . Even as one planke doth not make a ship nor one stone an house , onely virtue justifieth namely faith which is the top of all virtues . 11. Serm. de fide & lege naturae . d Without faith no man hath a●…tained to life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the thiefe on the Crosse beleeving onely , was justified and afterwards twice he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : faith by it selfe saved . Bellarmine answereth that Chrysostome teacheth , that sometimes faith alone , that is without externall workes doth suffice : which cannot be applyed to the penitent thiefe , who , as I shewed before , wanted not for the time externall workes ; and yet not by them , but by faith alone he was justified . XIII . Hesychius in Leviticum : c Grace is given out of mercie and compassion and is apprehended by faith alone & fide comprehenditur sol●… , not out of works , as the Apostle saith , for then grace shall not be grace . XIV . Augustine . f Nam sine bonorum operum meritis per sidem justificatur impius & quidem solam . For without the merits of good workes a sinner is justified , and that by faith alone . 2. Apud Gratianum : g this is the faith which worketh by love , huic duntaxat remissio delictorum promittitur to this onely remission of sins is promised — cui soli venia promitoitu : , to which alone par●…on is promised , — quâ solâ peccata relaxantur by which alone sinnes are released . 3 In Psal. 88. conc . 2. sola fides Christi mundat . The faith of Christ doth cleanse alone . 4. Serm de tempore 68 , h Abraham beleeved God , and it was accounted to him for righteousnesse . Ecce sine opere justificatur exfide , & quicquid illi legali posset observatione conferri , totum credulitas sola d●…navit . Behold , without workes he is justified by faith , and whatsoever might bee conferred upon him by the observation of the Law , all that faith alone bestowed . 5. In Ioan. 8. i On those words , you heare not , because you are not of God : this was spoken to them who where not onely vicious by sinne , but also foreknowne , that they were not to beleeve ea fide , qua solâ possent à peccatorum obligatione liberari , with that faith by which alone they might be delivered from the bond of their sinnes . 6. Out of his sermons De verbis Domini , this testimony is usually cited . Medicina animae omnium vulnerum , & una propitiatio pro delict●…s credere in Christum . The medicine for all wounds of the soule and the onely propitiation for all sinnes , is to beleeve in Christ. 7. Ad duas Epistolas Pelag. k quantaelibet fuisse virtutis ●…ntiquos praedices justos , non eos salvos fecit nisi fides mediatoris . qui in remissionem peccatorum sanguine fudit , Bellarmi●…e answereth , that in this place are excluded onely Nature and the Law of Moses . Reply , But the place is plaine , that though the virtue of the ancient Fathers were never so great , yet neither it , nor any thing else could save them , but onely faith in Christ. 8. Lib. 83. quaest . l If any when hee hath beleeved , shall presently depart out of this life , the justification of faith abideth with him , neither for his precedent good workes , because not by merit but by grace hee came unto it ; nor for the subsequent , because he is not suffered to remaine in this life . And therefore , say we , by faith alone . To this B●…llrrmine answereth , that Augustine speaketh of a lively faith ( as though wee spake of any other ) for Augustine there saith , that a man is justified without workes , going before faith , but that justifying faith is such a faith as worketh by love . Bellarmine then confesseth that a lively faith , which worketh by love , doth justifie alone . As for that which is not lively , nor accompanied with charity ; we teach , that it justifieth neither alone , nor at all . Thus hath hee indevoured in vaine to answere some allegations out of six of the Fathers . The rest , either of the same Authors , or of others , either before named , or now to bee cited , remaine unanswered , saving foure others , which because he would have men thinke we want Testimonies of Antiquity , hee hath afforded us out of his owne store . Which wee will examine in their due place . And in stead of the first which hee cit●…th out of XV Cyrill of Alexandria , m being to no purpose , and yet falsified by him ( for Cyrill doth not say , hominem per solam fidem inhaerere Christo , as Bellarmine citeth him ) and being also false , in that sense , for which indeed our prevaricator doth alleadge him , that a man may abide in Christ by faith , and yet want love and perish : But in stead of this I will requite him with another of the same Authour , in the same Commentaries upon Iohn , on those words , Ioh. 14. 1. n Ye beleeve in God , beleeve also in me , per fidem namque , saith he , non aliter servamur , by faith we are saved , and not otherwise , that is , by faith alone . XVI . To Cyrill we adjoyne o Sedulius , as being of the same time , as Bellarmine , following Trithemius , supposeth hee wrote saith Bellarmine an explanation upon all the Epistles of Saint Paul , taken out of Origen , Ambrose , Hierome , and Augustine , meaning those Commentaries of Ambrose and Hierome , which before I cited . Whereby it may appeare that those Commentaries in the time of Sedulius were of good esteeme : for out of those very Commentaries of Hierome , he hath collected many briefe passages , as in other matters , so in this particular . As Hierome therefore had said in Rom. 1. 16. so saith hee almost in the same words : justi●…ia Dei est , p quod justum fuerat , ut quomodo Abraham credens ex Gentib . per solam fidem justificatus est , ita caeteri fidem ejus imitantes salvarentur . 2. In Rom. 4. 5. Convertentem impium per solam fidem justificat Deus . And on those words of the Latine Edition secundum propositam gratiam . that is , saith he , as Hierome had said before , quo gratis proposuit per solam fidem dimittere peccata . 3. In Rom. 4. 6. the blessednesse of man he calleth remission of sins by faith . It is a great blessednesse without the labour of the Law and penitence to obtaine the Grace of God by faith alone . Which words are in part taken out of S. Ierome on the same place . 4. In Rom. 8. 28. On those words secundum propositum , secundum quod proposuit salvare sola fide , according to which he purposed to save by faith alone those whom he foreknew should beleeve , whom also he freely called to salvation : Which word for word are taken out of Ierome . 5. In Rom. 10. 5. Moses put a difference betweene either justice , to wit , of faith and of workes : because the one , by workes ; the other , sola credulitate justificet accedentem , by faith alone justifieth him that commeth : and so Ierome on the same place , out of whom also hee reciteth word for word , that which before I cited out of him in Rom. 10. 16. Ergo si fides sufficit adjustitiam , &c. 7. In Gal. 2. 20. In fide vero filii Dei ] i. in sola fide , quia nihil debeo legi : so Ierome . 8. In Gal. 3. 14. ex fide . i. ut sola fide salvarentur credentes , &c. XVII . Theodoret in Rom. 3. 24. sola enim fide allata peccatorum remissionem accepimus . We have received remission of sinnes , having brought faith onely . 2. In Rom. 3. 25. Our Lord Christ , is both God , and the propitiatory , and the high Priest , and the Lambe , and by his bloud he procured our salvation , Solam à nobis fidem exigens , requiring of us faith alone . 3. In Eph. 2. 8. By grace , &c. for we brought onely faith . Neither did we of our owne accord beleeve , but being called we came , and when we were come hee did not exact of us the purity and innocencie of life , sed sola fide suscepta condona vit peccata , but hee forgave our sinnes accepting of our faith alone . 4. And in the seventh of his q Therapeutickes , after he had cited that of Esai . 45. 23. I blot out your iniquities , &c. he addeth , for not by any praise-worthy workes of ours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by faith alone wee have obtained the mysticall or spirituall good things . XVIII . Prosper Aquitanicus in his Epigrammes . r r Inde ( i. ex doctrina Apostolica ) capit ( quisque ) vitam , quam parit una fides . From the Doctrine of the Apostles a man receiveth life , which faith alone doth beget or procure . XIX . Claudius Marius Victor s — At ille ( Abraham ) Credidit , & nuda fidei confessio sola Plenam adjustitiae et meriti reputata coronam est . XX. Petrus Chrysologus : t Christus mulieris ( haemarrhoissae ) docuit exemplo , quàm fides sola totam proficiat ad salutem . The Testimonies which Bellarmine in the second place out of his owne store produceth for us out of Leo , are impertinent , for they speak of the work of faith , not in justifying but in sanctifying of us . XXI . Primasius in Rom. 4. 3. Tam magna fuit don●… Dei fides Abrah●… ut & pristina ei peccata donarentur , & sola ei pro omni justitia duceretur accepto . The same had Ierome , saving that here is a divers reading : for that which we reade in Ierome , prae omni justitia doceretur accepta . — & reputatum est illi ad justitiam ] compensatum : sola fides . 2. In Rom. 4. 5. Imp●…um per solam fidem justificat , non per opera , quae non habuit ; si enim secundum opera , puniend●…s est , non liberandus . 3. In Rom. 4. 12. ut omnes qui ex Gentib . credunt secundum fidem filii sint Abrahae , dum & illis sola fides adjustitiam repetatur , the very same had Ierome . 4. In Rom. 5. 1. Fides facit filios Abrahae , qui ante circum●…isionem exsola credulitate justificat●… est . 5. In Rom. 8. 28. Propositum Dei est , ut sine ●…peribus Legis , vel quibuscunque aliis meritis , per fidem solam justificaret impios . 6. In ●… Cor. 5. 19. Non reputans illis delicta ipsorum , h. e. indulgens per solam fidem quae gratis donata est . 7. In Gal. 1. 3. Sola fide salvati est is per gratiam Dei. 8. In Gal. 2. 14. Non ex operib . sed sola fide per gratiam vitam habere te nosti . Hierome . 9. In Gal. 2. 17. Si enim gentes fides sola non salvavit , nec nos : quia ex operibus nemo justificabitur . Hierome . 10. In Gal. 2. 20. In fide verò Filii Dei ] in sola fide . Hier. 11. In Gal. 3. 6. Abraham credidit Deo , &c. ita & vobis fides sola sufficit adjustitiam . Hier. 12. In Gal. 3. 14. Vt in Ge●…tib . benedictio Abrahae fieret in Christo Iesu ] ut sola fide Gentes benedicerentur in Christo , sicut promissum fuerat Abrahae . Hierome . ut pollicitationem Spiritus accipiamus per fidem ] solam . 13. In Gal. 3. 22. Vt necesse esset sola fide per gratiam salvari credentes . 14. In Gal. 3. 26. Omnes enim Filii Dei estis per fidem in Christo Iesu ] ●…nes enim ●…qualiter & Iudai & Gentes per fidem solam , quae 〈◊〉 Dei creditis Christo. Hierome . XXII . Theodulus Caelo-Syriae presbyter , in Rom. 4. 13. Lex ob quam gloriaris nihil profuit adpromissiones ipsi Abraham factas , sed sola fides . 2. In Rom. 5. 2. ad i●…narrabilia dona & beneficia Dei in nos collata , nos 〈◊〉 pr●…er fidem attulimus . XXIII . Gen●…dius apud Oecumen . in Rom. 3. 24. freely , that is without any good workes of thine thou art saved . And againe , as having brought with thee nothing but faith — Wherefore all that beleeve in Christ are justified freely , bringing with them onely to beleeve . XXIV . Venantius Fortunatus , in expos-symboli , in artic . de remissione peccatorum : Nobis in hoc sermone sola cred●…litas sufficit . XXV . Venerabilis Beda in Psa. 77. 7. per justitiam factorum nullus salvabitur , sed per solam justitiam fidei . XXVI . Haymo in Gal. 3. 12. Lex non complebatur fide sed opere : Evangelium ●…utem completur fide magis quàm operibus quia sola fides salvat . 2. In Rom. 1. Pluribus modis ostendit Paulus justitiam & salutem non esse per legem , sed per fidem in Christum , ut a lege abducat , & in sola fide Christi eos constituat . 3. In Ev●…ngel . de circumcisione Christi , sola tantummodo fide salvabuntur ( gent●…s ) siout scriptum est , justus exfide vivet . XXVII . Photius apud Occumenium in Rom. 4. 1. speaking of Abraham , you see that he hath not so much as any footstep of works , unto so great gifts from God , whence then was he vouchsafed them ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith alone . 2. In Gal. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore by faith alone they are able to obtaine the promises . XXVIII . Smaragdus In Gal. 3. Necesse est sola fide Christi salvari credentes . XXIX . Oecumenius in Gal. 3. 11. Because the righteous shall live by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is but one way saith hee to justifie , and that is by faith . 2. In Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is fufficient , saith he , to beleeve onely . XXX . Theophylact in Rom. 4. 5. Doth he that is to be justified bring any thing ? Faith onely . 2. In Rom. 9. ult . Fides itaque sola est : faith therefore is alone , and not workes with it , it worketh all things , and it justifyeth . 3. In Gal. 3. 11. Now hee doth plainely demonstrate , that faith it selfe alone hath in it the power of justifying . Bellarmine answereth , for this is the third place which hee would seeme to afford us out of his owne store , that his meaning is , that without faith nothing doth just●…fie . But the meaning is plaine , not , that other things cannot justifie without faith , but that faith alone without the helpe of other things is able to justifie . 4. In 2 Thes. 2. 17. that God pro sola fide , for faith alone will give yea those eternall good things . XXXI . Anselmus Cantuariensis in Rom. 4. 5. but to him that doth not the workes of the Law , but without any precedent worke doth come to faith , sufficit ipsa fides adjustitiam , faith it selfe sufficeth unto righteousnesse . 2. In 1 Cor. 1. 4. For grace is given in Christ , because this is ordained of God , that he which beleeveth in Christ should be saved without worke , sola fide & gratis by faith alone and freely receiving remission of sinnes . XXXII . Rupertus Tuitiensis lib. 2. in libros Regum cap. 39. The obstinate Iew persisteth in contention and contemning the faith of Christ , qua sola justificare potest , which alone can justifie , arrogateth to himselfe numerous justice out of his workes . XXXIII . Bernard , out of whom Bellarmine in the fourth place produceth a twofold testimony in our behalfe the former in Canticles , serm . 22. Whosoever hauing compunction for his sinnes doth hunger and thirst after righteousnesse , let him beleeve in Thee who dost justifie the sinner , & solam justificatus per fidem , and being justified by faith alone , he shall have peace with thee . 2. The other Epist. 77. speaking of Mark. 16. 16. Courteously he did not repeate , but he that is not baptized , shall bee condemned : but onely , he that beleeveth not , intimating ; that faith sometimes alone is sufficient to salvation , but without it nothing doth suffice . To the former hee answereth that Bernard speaketh de viva fide of a lively faith , &c. as though we spake of any other . If hee confesse , that a lively faith doth justifie alone , it is all that wee seeke . For as for the dead faith , wee confesse , that it justifieth neither alone nor at all . And therfore attribute lesse unto it , than the Papists themselves . To the other hee answereth , that the word solam , excludeth onely the necessity of Baptisme in the case of necessity . Reply , if sometimes it doth suffice alone to salvation , then much more to justification , and if baptisme which is manus dantis bee excluded then by the like reason all other things which are in us are excluded from the act of justification . XXXIV . Thomas Aquinas in 1 Tim. 1. lect . 3. there is not therefore any hope in the morall precepts sed in sola fide , but in faith alone . 2. In Gal. 3. 26. Sola fides faith alone maketh men the adoptive sons of God. Now that which alone maketh men the sonnes of God by adoption , that alone doth justifie them . XXXV . Bo●…aventure in 4. Sent. dist . 15. part . 1. q. 1. because man could not satisfie for so great offence , therefore God gave unto him a Mediatour , who should satisfie for the offenee , whereupon in sola fide in the only faith of his passion all fault is remitted , and without faith therof none is justified . XXXVI . Nicholas Gorrham in Rom. 4. If hee beleeve onely in Christ , though he doe not worke his faith alone is reputed for sufficient justice . XXXVII . Couradus Clingius loc . commun . lib. 5. cap. 42. Deu●… justos nos reputat propter solum fidem in Christum , and in the old edition , cap. 117. sola fides bene sufficit adjustificationem . XXXVIII . The judgement of Cardinall Contarenus we heard before , that wee are justified by the righteousnesse of Christ imputed to those that beleeve : whereupon it necessarily followeth , that in us nothing is required unto justification before God , but onely faith . Thus in all ages of the Church justification by faith alone was a received Doctrine , untill the accursed Councell of Trent which denounceth a u curse against all those , who shall say , that a man is justified by faith alone . And yet even since that Councell the force of this truth hath expressed from the professed enemies of the Gospell a confession thereof . Ben. Iustinianus in his paraphrase on Gal. 2. 16. hee rendreth it thus . And yet wee are not ignorant that a man is not justified by the workes of the Law , sed per unum Iesu Christi fidem but by the only faith in Christ and in his explanation he giveth this sence , because we who are by nature Iewes cannot be justified by the Law sed per solam fidem but by faith alone , it followeth that no mortall man can obtaine righteousnesse by the workes of the Law , sed sol●…m ex Iesu Christi fide , but only by the faith of Iesus Christ. Yea , Bellarmine himselfe , * saith , that to us the merits of Christ are applyed by the Sacraments ; Hebr●…is per solum fidem , to the Hebrewes by faith alone . But the faithfull among the Hebrewes were justified no otherwise than Abraham was justified . And as Abraham x the Father of all the faithfull y who was the forme , and samplar of this thing was justified , so are wee . But Abraham was justified by faith alone , therefore wee also are justified by faith onely . Neither is the justification by Sacraments repugnant to justification by faith alone , the meaning of our assertion being this , that in us nothing concurreth to the act of justification , as any cause thereof , but faith onely . For being justified by faith alone , as Abraham was , the Sacraments are added , as circumcision was to him , as seales z of that righteousnesse which we have by faith . So that faith onely justifieth before God as the hand of the receiver : but the Sacraments serve to justifie the faithfull in the court of their Conscience by sealing and assuring unto them their justification . CHAP. X. Bellarmines arguments , that faith doth not justifie alone , first , because it doth not dispose alone to justification , there being seven dispositions whereof faith is but one , and , namely , the first . § . I. NOw let us see what arguments Bellarmine doth bring to prove , that we are not justified by faith alone . Which question , in his opinion , may bee disputed three wayes , either with relation to the time going before justification , or to the time of justification , or to the time following our justification . In respect of the first , the question which he maketh is , whether faith doth justifie alone by way of disposing unto justification . In respect of the second , whether faith be the onely formall cause of our justification . In respect of the third , whether for the retaining and preserving of righteousnesse good workes be not required , but faith onely sufficeth . The first he disputeth De justif . l. 1. c. 12. and in the twelve chapters following to the end of that booke . The second , that faith is not the onely and entire formall cause of justification , he disputeth in the second booke . The third he disputeth in the fourth booke , Chap. 18. & 19. where he endevoureth to prove that good workes doe justifie . But in mine opinion hee should rather have disputed this question , whether faith doth justifie at all or not . For whereas they make two justifications , the first habituall ; whereby of a sinner a man is made just : the second actuall , whereby a man of just is made more just ; by their doctrine , faith doth not justifie as a part either of the one , or the other : but is required as a necessary companion , and as it were , causa sine qua non , which is no cause . For they make the formall cause of their first justification , which they say truely is but one , to be charity ; and the meritorious cause of the second to be good workes . Onely , that charity , and those good workes , must not be without faith . All , which they ascribe to faith , is , that they make it the beginning of justification and a disposition to it . Neither doe we deny , but that true faith is the beginning and the root of sanctification , and of all inherent righteousnesse ; insomuch that from it both charity it selfe , 1 Tim. 1. 5. and all other both internall graces , and externall obedience doe spring : but the act of justification , neither in the first , nor second doe they ascribe to faith . Onely unto the first justification they require it as a preparative disposition for the habit of grace to bee infused , which doth not differ from Charity ; and when it is infused , to be a companion thereof . And to the second , as causa sine qua non , without which workes doe not justifie . § . II. But to come to Bellarmines large discourse : the greatest part thereof seemeth to bee impertinent , and besides the purpose . But to make all seeme pertinent , he maliciously calumniateth us , as if we held all those assertions , which hee with such eagernesse doth confute . But if we doe hold , that faith doth not justifie by way of disposing , either alone , or at all : and that it is not the formall cause of justification , either alone , as the entire cause ; or at all , as any part thereof : and that it is not a consequent of justification at all , as works indeed are ; to what end doth all this dispute serve ? unlesse it be to make their seduced Catholiks , who never are permitted to read any of our writings , to beleeve , that he hath doughtily confuted us . § . III. And that faith doth not justifie alone , by way of disposing , he endeavoureth to prove by five sorts of arguments . The first , from those seven dispositions required by the Councell of Trent to justification , among which he reckoneth faith for one . Whereunto in generall I answere , that this whole discourse , besides that it is impertinent , for wee doe not hold , as I have said , that faith doth justifie by way of disposition , either alone or at all : it is also an idle speculation disagreeing from their practicke theologie , and that in two respects . First , to their speculative justification , they require foregoing preparations and dispositions : but to the obtayning of justification in deed and in practise , no such things are required . For , the efficacie of justifying a sinner they ascribe to their Sacraments , which they say doe conferre gratiam gratum facientem , that is , justifie , ex opere operato ; requiring , as I conceive , no preceding preparation , or disposition in the party to be justified , so hee doe not interpose the obstacle of any mortall sinne . For if foregoing dispositions were required before the Sacraments ; then they should not justifie , as I have said before , ex opere operato , but , ex opere operantis . Secondly , they doe teach , that in their first justification , Charity , and with it Faith and Hope are infused , whereby a man that before was a sinner is made righteous . And that therefore a man is first justified , when these are infused ; and that these are first infused , when a man is justified : and yet they tell us of a true Faith , true Hope , true Love going before justification . Which by their doctrine , though they goe together , I meane Faith , Hope , and Charity , accompanied with other good dispositions , are neither graces nor gifts of grace infused . For before , or without the Sacrament there is no justification , which they have tyed to the Sacrament , and before justification , as themselves say , there is no grace . For if they were graces indeed ( as no doubt but they are where they are true and goe together accompanied with other good dispositions ) then men might be justified before the receit of the Sacrament , as Abraham was ; and then the Sacrament to men so qualified , should not conserre grace , but seale it . Thus to mainetaine their pernicious errour concerning the efficacie of the Sacraments justifying ex opere operato ( whereby they have turned religion into an outward formality ) that Faith , that Hope , that Charity which goe before the Sacrament , as namely in Cornelius before his baptisme , should be no true graces , because all true justifying and saving grace is insused in the administration of the Sacrament : and this infusion of grace is that , which they call justification . By their doctrine therefore justifying faith is that which in the very act of justification is infused , and being infused doth justifie , not by way of disposing , but formally ; it selfe being informed by Charity . And therefore according to their owne doctrine , that faith which disposeth to justification , is not justifying Faith. And consequently all this discourse concerning six other preparative dispositions concurring with faith , to prove that we are not justified by faith alone , is besides the purpose . For that faith , which they make their first preparative disposition , is not justisying faith ; neither doth justifie otherwise by Bellarmines owne confession , than its next companion , viz , servile feare , doth . But wee , when we say , that faith alone doth justifie , speake not of a bare and naked assent which is common to the wicked which cannot justifie , either alone , or at all ; but of a true , lively , effectuall faith , which worketh by love : and therefore , I say againe , this whole dispute of the seven dispositions is meerely impertinent . § . IV. But some will say , doe you require no preparative dispositions going before justification ? I answer , that in adult is we doe : but that no way hindereth the truth of our assertion concerning justification by faith alone : wee doe confesse , that to the begetting of justifying faith preparative dispositions are ordinarily required in adultis , in those who be of yeares , wrought partly by private education and use of other private meanes , as reading , meditation , conference , &c. and partly , by the publicke ministery both of the Law and of the Gospell , by which , first , our minds are illuminated to know God and our selves , and what wee shall bee in Christ if wee beleeve in him . Secondly hee mollifieth our hearts and humbleth our soules ordinarily by the ministery of the Law and extraordinarily by afflictions , either outward or inward , which are the terrours of a distressed conscience , by which when the Word will not serve , the Lord draweth men , as it were , with a strong hand : that being thus humbled we may become fit auditours of the Gospell , In which the Lord to the humbled and prepared soule revealeth his unspeakeable mercies in Christ , stirreth us up , by the ministers of reconciliation , to accept of his mercie in Christ , intreating and perswading us in the name of God , and in Christs stead , that wee would be reconciled unto God. The holy Ghost , having thus knocked at the doore of our hearts , at length in his good time he himselfe openeth our hearts to receive Christ by faith , working in our judgments a lively assent to the doctrine of salvation by Christ , and by it both an earnest desire in our hearts , to be made partakers of Christ ( which is the desire of application ) and also in our wils a setled resolution to acknowledge him to be our Saviour , and to rest upon him alone for salvation , which is the will and purpose of application . Having thus received and embraced Christ by a lively assent or beliefe , and so having the condition of the promise , which is faith ; in the next place wee proceed to actuall application by speciall faith ; which is farther to be confirmed by the Sacraments , which are the seales of that righteousnesse which is by faith ; and by the practise of piety or leading of a godly life ; whereby wee are to make , as our election , and calling , so also our justification sure unto us . § . V. But come we to his argument drawne from the seven preparative dispositions . And first , for faith , he saith , he shall not need to prove , that it doth justifie , because we confesse it ; but that it doth not justifie alone . Answ. That justifying saith , which is a grace infused in our regeneration , we deny to justifie by way of disposing : that faith , which goeth before regeneration , and is not infused , we deny to justifie at all . And such is that faith whereof he speaketh ; and therefore hee reckoneth without his host . From our assertion he should rather have concluded thus . That , which is but a preparative disposition to justification , doth not justifie at all : that faith which goeth before regeneration , is but a preparative disposition to justification , as Bellarmine teacheth : therefore that faith , which goeth before regeneration , doth not justifie at all . Or thus : a preparative disposition to justification doth not justifie : but faith , as all confesse , doth justifie : therefore it is not a preparative disposition to justification . § . VI. Yea but he will prove by authority of Scriptures , by testimonies of Fathers , and by reason , that faith doth not justifie alone , because it is but the beginning of justification : and therefore other things must accompany and follow it to perfect our justification . Answ. That it is the beginning of sanctification , and the root of all sanctifying graces , I have already confessed . But the concurrence both of other inward graces , and of outward obedience unto sanctification , doth not hinder , but that faith doth justifie alone . Neither doth faith justifie , as the beginning of justification only : first , because there are no degrees of justification before God ; for in the first act it is perfect : and to that act continued throughout this life , faith , as I shewed before out of divers of the Fathers sufficeth . I say , sufficeth to justification : and therefore is not the beginning onely , but also the continuance and consummation thereof : for as in the first act it justifieth , so also in the continuance of justification , for by it we a stand , and by it we live b , and so long as we have faith , it is imputed unto us for righteousnesse even from faith to faith c , as it was to d Abraham , after he had long continued in the faith . § . VII . His first proofe is Heb. 11. 6. Hee that commeth to God , must beleeve that God is , and that he is a rewarder of them that seeke him . Therefore faith is the first motion of comming to God , which wee willingly confesse . But he should have done well , to have told us , what is meant by comming unto God. For to come unto Christ is to beleeve in him , Ioh. 6. 35 , 37 , 44 , 65. And if that bee the meaning of the holy Ghost in this place , then to come unto God is to beleeve in him by speciall faith , otherwise the Apostle should enunciate idem per idem . And then the meaning is this , hee that would beleeve that God is his God , and that he will be gracious unto him , must first beleeve that God is , and that he is a rewarder of them that seeke him . Or thus , wouldest thou beleeve that Christ is thy Saviour , then must thou first beleeve that hee is the Saviour of all that truely beleeve in him . Or , it may be , that the word come , in this place is to bee expounded by the word seeking . He that will come unto God , that is , hee that will seeke God , must beleeve that God is , and that he is a rewarder of them that seeke him . For these words , comming , returning , seeking , which properly betoken the actions of the body , are by a Metaphore c translated to the actions of the soule , whereby is meant , sometimes our conversion and turning unto God , Deut. 4. 29. 30. 2 Chron. 15. 4. Esa. 9. 13. Hos. 3. 5. & 5. 15. cum 6. 1. & 7. 10. And if that bee the meaning of this place , then nothing else can bee gathered from it ; but , that faith is the beginning of our repentance and turning unto God. Sometimes the whole study of piety , whereby wee endevour to know God , and to serve him . 1 Chro. 28. 9. If thou seeke him , that is , if thou endevour to know and to serve him with an upright heart and with a willing mind , 2 Chron. 14. 4. & 15. 12. & 17. 4. Act. 17. 27. Psal. 119. 2 , 3. whereupon godly and religious men are said to bee seekers of the Lord , Psal. 22. 26. & 24. 6. & 40. 16. Esa. 51. 1. And thus , faith is the beginning of all piety and of the true worship of God. Sometimes it signifieth affiance in God , Psal. 9. 10. Esa. 11. 10. compared with Rom. 15. 12. Psal. 69. 6 And so faith is the cause of affiance : for by faith wee have affiance , Eph. 3. 12. Sometimes it signifieth invocation and calling upon the name of God So David sought God , 2 Sam. 12. 16. that is besought him So Esa. 55. 6. Psal. 34. 4. Matth. 7. 7 , 8. Ier. 29. 12 , 13. Zach. 8. 21. 22. 2 Chron. 2. 3 , 4. and thus faith is the cause of prayer : which if it bee effectuall , is called the prayer of faith . Iam. 5. 16. And this is ●…ignified in . § . VIII . The next place which Bellarmine alleageth , viz. Rom. 10. 13. 14. whosoever shall call upon the name of the Lord shall bee saved . How then shall they call upon him in whom they have not beleeved , and how shall they beleeve in him of whom they have not heard , and how should they heare without a preacher ? and how shall they preach except they be sent ? Where Bellarmine observeth this order of justification , ( he should have said of salvation . ) First , sending of Preachers . Secondly , preaching . Thirdly , faith . Fourthly , invocations . Fisthly , salvation , that is , saith he , justification , which is , as he saith , the healing of the soule from the disease of sinne . Of these , saith he , sending and preaching are without us , therfore the first beginning of justification , within us , is faith , which invocation doth follow , and the rest in their order . I answere , first , that the Apostle setteth downe in order the degrees , not of justification , but of salvation . Whereof the first , after election , is vocation ; unto which three of these degrees are referred . First , sending of Preachers . Secondly , Preaching . Thirdly , hearing , by which faith commeth . The second is justification by faith . Thirdly , sanctification , whereof one principall duety is mentioned , viz. invocation , which seemeth to bee put , as sometimes it is , f for the whole worship of God , or religion , Fourthly , salvation . Secondly , in reckoning these degrees he omi●…teth one , in favour of their implicite faith . For where the Apostle saith , how shall they callupon him , in whom they have not beleeved , how shall they beleeve in him of whom they have not heard , and consequently by hearing knowne , this degree he leaveth out ; which proveth , that men cannot beleeve in God , who have not heard of him , nor by hearing knowne him . Thirdly , his inference is of no force at all , For by this place it is not proved , that faith is the first beginning of justification : but this is proved , that as the word begetteth faith , which doth justifie , or as the Apostle speaketh in other words , Rom. 8. 30 , whom the Lord doth call , them he doth justifie : so faith begetteth invocation and all other dueties of sanctification , for whom God doth justifie , hee doth sanctifie . Now sanctification is the beginning of glorification in this life : for by it the Lord beginneth in us a spirituall and eternall life : and as glory is gratia consummata , so grace is gloria inchoata . So that from this place compared with Rom. 8. 30. and 2 Thess. 2. 13 , 14. wee may be bold to set dowue the degrees of salvation in this order , Election , Vocation , Iustification , Glorification , and that either begun in this life , which is sanctification , or consummate in the life to come , which is our eternall salvation . § . IX . His third testimony , is Ioh. 1. 12. So many as received him , to them hee gave power to be made the sonnes of God , to them which beleeve in his name . Where , saith he , Saint Iohn plainly teacheth , that these who receive Christ by faith , are not yet the Sonnes of God , but may bee made the Sonnes of God , if they goe on further , so that they begin also to hope and to love ; for love properly maketh men the Sonnes of God. Answ. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Bellarmine by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar Latine readeth potestatem , understandeth possibility , as if he had said , potentiam ; and the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the aorist , hee understandeth as if it were the future , as if the meaning were , that those , who receive Christ by faith , are in a good possibility to become hereafter the Sonnes of God , if to their faith they shall adde hope and love : for it is love properly , saith he and not faith , that maketh men Gods children . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth possibility , but as in other places it is translated power or authority ; so here , as also , 1 Cor. 8. 9. & 9. 12. right , or priviledge , or as Iansenius g interpreteth , authoritatem , dignitat●…m , jus . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie , not that they may be made hereafter , but that so soone as men beleeve they are already the Sonnes of God : hee gave them this right , or priviledge , this prerogative , dignity or preheminence , to bee the Sonnes of God. And so Iansenius ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee rendred not onely fieri to bee made , but also esse to be , that is now , saith hee , may bee the sense , hee gave them that authority , right , and dignity , ut sint Dei filii : that they are the Sonnes of God not onely after , but when they doe receive him , For of them that receive Christ , even by the first degree of faith , it is said , that they are borne of God , 1 Ioh. 5. 1. Whosoever beleeveth , that Iesus is Christ , is borne of God : hee doth not say , is in possibility to bee hereafter ; but hee speaketh in the time past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is already borne of God : and in this very place Ioh. 1. 12 , 13. they that beleeve in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are borne of God. For indeed regeneration in order of nature , though not in time , goeth before faith , which the Spirit , when hee doth regenerate us , worketh in us . Iansenius well observeth , that the parts of this text understood according to Bellarmines sence , cannot well stand together : that those who are said to have received Christ should have power given them wherby they may be made the Sonnes of God. For if they have received him , they are already the Sonnes of God , and need not to bee made Sonnes of God. And on the contrary , if they are in possibility to be made Sons then now they are not , and if they be not Sonnes , then they have not yet received him . And further he observeth , that of them , who are here said to have power given them to be the Sons of God , in the next verse it is said , that they are born of God. Besides , those who have not yet received Christ by faith , are notwithstanding in possibility to be made the Sons of God , whiles they are capable of faith , and are in possibility to beleeve . The place to which he referreth us , is 1 Ioh. 2. 19. Ye know , that hee , who worketh righteousnesse , is borne of God : from whence this may be gathered , that working of righteousnesse is an evident signe or marke of him that is borne of God : not that working righteousnesse is the cause to make a man Gods child , but an evidence to declare that hee is the child of God. For he that is borne of God committeth not sinne 1 Ioh. 3. 9. as a servant of sinne , Ioh. 8. 34. and hereby we doe know that we are passed from death to life , that is , that wee are justified , because wee love the brethren , 1 Ioh. 3. 14. Hereby the sonnes of God are manifest and the sonnes of the Devill ; hee that worketh not righteousnesse is not of God , nor hee that loveth not his brother , vers . 10. Hereby , saith our Saviour , shall men know you to be my disciples , if you love one another Ioh. 13. 35. I conclude with Saint Paul , Gal. 3. 26. By faith in Iesus Christ , ( hee doth not say by love , but by faith ; ) yee are , ( hee doth not say , yee may bee , but yee are ) all , that beleeve , the Sonnes of God , upon which words , as I noted before , Thomas Aquinas observeth , Faith alone maketh men the adoptive Sonnes of God. § . X. To these places of Scripture Bellarmine addeth the testimonies of the Fathers ; who , if they speake as Bellarmine citeth them , they say nothing but what wee willingly confesse ; to wit , that faith is , as Clemens Alexandrinus speaketh , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first propension or inclination to salvation ; that it is , as it were , the eye of the soule , and the Lampe i to finde the way to salvation , as Cyrill of Hierusalem , that it is the light of the soule , the dore of life , the foundation of salvation , as k E●…sebius Emissemus : that it is the beginning of righteousnesse inherent , as l Chrysostome , that it is the gate and the way unto life as m Cyrill of Alexandria that it is the first grace in a Christian , as Ambrose n that it is the beginning and originall of as●…iance and accesse to God , as o Ierome , that wee are made the sonnes of Wisedome , the faith p of the Mediatour preparing and working it , that it is first given , q and by it the rest , that to a Christian the true beginning r is to beleeve in Christ , that by faith wee obtaine grace , s and by grace the health of the soule , that the house of God t ( whereby is meant the whole oeconomy of our salvation in this life ) is founded on faith , raised by hope , and perfected by charity , as Augustine . That faith is the foundation of righteousnesse , u which no good workes precede , and from which all proceede , that it is the foundation * of all vertues as Prosper . That if faith bee not first begotten in the heart , the rest cannot bee good , as x Gregory . All this and more wee affirme concerning faith , But although many other graces besides faith are required unto sanctification , as forerunners fitting us unto salvation : yet none concurre with it to the act of justification . And although it be the beginning of sanctification and of all other graces : yet it is not onely the beginner , but the continuer also of sanctification , purifying still the heart , and working by love ; by which we stand , by which wee live , being by the power y of God through faith , preserved unto salvation . And although it be termed by some the beginning ( as it is ) of inherent righteousnesse ; yet it alone , as I shewed before by diuers testimonies of the Fathers , sufficeth to justification . And therefore by it wee have not a partiall or inchoated , but a perfect and plenary justification . § . XI . To these testimonies saith he , naturall reason may be added ; and well may hee call it naturall , for there is little art in it : and although it bee very simple , yet it is double containing two slender proofes . The former , because faith is the foundation of hope and charity : but neither hope nor charity is the foundation of faith . For a man may beleeve that which hee neither hopeth for , nor loveth , but hee cannot hope for , or love that , which hee doth not beleeve . And what then ? therfore faith is the beginning of other graces . And what then ? therefore it followeth , that it doth not sanctifie alone , for it is but one among many : but it doth not follow , that therfore it doth not justifie alone . And where hee saith that faith is the foundation of hope , and that a man cannot hope for that which he doth not beleeve ; this overthroweth a maine Doctrine of the Church of Rome maintained by Bellarmine , in other places , that a man may hope well for the remission of his fins , and for his salvation , but without speciall revelation he may not beleeve it . His second reason hath no soundnesse in it . In bodily diseases , saith hee , the beginning of health is , for a man to beleeve , that hee is sicke , and to beleeve the Physitian , that taketh upon him to cure him , and yet not that faith alone is entire health . Where Bellarmine compareth justification to health recovered from sicknesse to which not justification may bee compared , but sanctification . For the disease of the soule , as well as of the body , is not onely a privation or absence of health , but also an evill disposition or habit : which is cured by the contrary disposition or habit : for as the whole body of sinne is cured in some measure by the grace of regeneration or sanctification : so the severall members thereof : as infidelity by faith , despaire by hope , hatred by charity , pride by humility , uncleannesse by chastitie , drunkennesse by sobriety , &c. Secondly , he compareth the beleefe of a sicke man beleeving that the Physitian will cure him , which is no health at all , nor meanes of health , but in conceit , for many times it proveth otherwise , ( the promise of the Physitian being deceiveable and the event uncertaine ) to the faith of an humbled sinner grounded on the infallible promises of God , which are alwayes performed , to them that beleeve . CAP. XI . Of Feare , and Hope , being his second and third dispositions , § . I. HIs second disposition is feare : which he proveth to dispose unto justification , and to concurre thereuntn in the same manner almost as faith doth . But first this discourse is impertinent . For we deny , and our deniall we have made good , that just●…ying faith doth not justifie by way of disposing . And therefore if it be proved , that feare doth dispose a man to justification : yet that doth not disprove justification by faith alone . For we have confessed , that ordinarily in adultis there are preparative dispositions going before faith and justification , whereof feare is one . But these preparatives doe not justifie : and therefore , for all them , faith may , and indeed doth justifie alone . Secondly , you are to understand , that this feare , which goeth before grace , is no grace : neither is it that sonne-like feare , which is the daughter of faith and love , but the servile feare as he confesseth : which is an effect and fruit of the Law , working on those who are under the Law , and keeping them in some order for feare of the whippe . Neither is it properly timor Dei the feare of God , but metus supplicii ; the object whereof or the thing feared is not God , but punishment : or if it be of God , it is not to feare him , but to be affraid of him . From which our Saviour hath redeemed those that beleeve , that they may worship God in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without this feare . Neither doth it per se , and in its owne nature tend to justification , which is the exaltation a of a sinner , but rather to despaire , which is the lowest dejection of a sinner . Notwithstanding as the Law by working this feare is a Schoolemaster unto Christ ( for when 〈◊〉 by the paedagogie of the Law have learned to know their 〈◊〉 damnable estate in themselves , for feare of damnation they are forced to seeke for salvation out of themselves : ) so this feare which in it selfe tendeth to despaire , and in it owne nature affrighteth men from God ( as we see in the example of our first parents , Gen. 3. 10. ) is by God made a meanes to draw them unto him . But to say that feare doth concurre unto justification in the same manner as faith doth , is against reason and against common sence , unlesse hee speaketh onely of the legall faith , which as it is wrought by the Law , so it worketh feare . For feare driveth to the humiliation , faith tendeth to the exaltation of the humbled soule , and by it indeed the soule is exalted . Therefore as humiliation goeth before exaltation ; so feare before faith . Againe , as feare goeth before faith , so sinne goeth before feare . For sinne maketh a man guilty , the Conscience being by the Law convicted of guilt , terrifieth the soule ; the soule terrified , either sinketh in despaire , being left to it selfe : or prevented by God according to the purpose of his grace , by which it was elected in Christ , seeketh to God , who is found of them that sought him not . So that by this reason sinne it selfe may bee said to bee a necessary forerunner of justification , disposing a man to ●…feare , more than feare doth to justification , for that is a cause , this but an occasion . § . II. But as this discourse proving that feare is a disposition to justification is impertinent ; and affirming that feare concurreth to justification in the same manner that faith doth , is false : so are some of his allegations also impertinent . Because they belong not to this servile feare which goeth before faith and and justification , but to the Sonne-like feare , which is a fruit both of faith and love and a consequent of justification . As namely , his first place i●… it were rightly alleaged , Eccl. 1. 28. hee that is without feare cannot be justified or reputed just . For the feare of God , which the Sonne of Syrach in that chapter from the tenth verse to the end doth so highly extoll , is not this servile feare , but the filiall feare : by which is meant true piety it selfe , which as he calleth it there the beginning , so also the b Crowne and fulnesse of Wisedome . But the place is not rightly translated in the Latine , which Bellarmine doth follow . For the Greeke text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrathfull man cannot be justified , or as some editions doe read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust wrath cannot be justified , according to that of S. Iames , the wrath c of man doth not worke the righteousnesse of God. And that the former part of the vers speaketh of wrath , is proved by the latter , which is the reason of the former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sway of his wrath is his ruine , and by the words going before : where the feare of the Lord is present , it turneth away wrath and represseth anger . § . III. So his second , Psal. 111. 10. and third , Prov. 1. 7. where it is said , that the feare of the Lord is the beginning of Wisedome , and by Wisedome saith Bellarmine is meant perfect justification , hee should say sanctification or godlinesse . For as the wicked man is Salomons foole : so the godly man is the onely wise man. And in this sense Moses prayeth , Psal. 90. 12. Teach us O Lord so to number our daies that wee may apply our hearts to Wisedome , that is , to true godlinesse , and to the same purpose Iob speaketh , c. 28. 28. the feare of the Lord it selfe , is Wisedome , and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning , may fitly , as in many other places , bee translated the head , that is a chiefe or principall part , or the top : and the meaning is , that the feare of God is a principall part of godlinesse , and as you heard even now , Eccl. 2. 18. the Crowne of Wisedome . Otherwise I cannot conceive how feare , which is a fruit both of faith and of love , should truely be said to bee the beginning of godlinesse ; which by consent of all is the prerogative of faith . And yet faith it selfe doth not justifie , as it is the beginning of inherent righteousnesse , and much lesse feare which concurreth with it not to justification , but onely to sanctification . Now that servile feare is not meant in these places , it is evident , not onely because such commendations are given unto it , as belong not to servile feare ; but also because they that are indued with this feare are pronounced blessed , Psalm . 112. 1. & 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile feare are accursed ; and contrariewise they are happy who are most freed from it . The blessednesse promised to Abraham and all the faithfull in his seed , is by Zachary expounded , Luk. 1. 73 , 74 , 75. to be this , that being redeemed from the hand of our enemies wee should worship the Lord without feare . And Saint Iohn testifieth that there is no feare in love , but perfect love casteth out feare , 1 Iohn 4. 18. Fourthly , the feare mentioned , Prov. 14. 27. where it is said , The feare of the Lord is a well-spring of life to avoid the snares of death , is the sonne-like feare of which Salomon speaketh in the words next going before . In the feare of the Lord d there is strong confidence . Fifthly , the feare of the Lord mentioned ; Eccl. 1. 21. is the son-like feare , which in that Chapter from the tenth verse is highly commended . Of this feare it is said among other things , that it is gladnesse , and a crowne of rejoycing , that it maketh a merry heart , and giveth joy and gladnesse , verse 11 , 12. which are things repugnant to servile feare . § . IV. But let us see how he proveth his unlike likenesse , that servile feare doth in a manner justifie as faith doth , viz. by Scriptures , by Fathers , by Reason . First , because as it is said of faith , Heb. 11. 6. so without feare we cannot please God. Answ. This is true of the sonne-like feare , which is an unseparable companion of justification : though Bellarmines allegation of Eccles. 1. 22. proveth it not , as I have shewed . But of the servile feare it may be truly said , that they who please God most , have the least of it . For the greater a mans love is , the lesse is his feare , and perfect love expelleth this feare , 1 Iohn 4. 18. But though without the true feare of God we cannot please him ; yet that doth not prove that feare doth justifie . For the like may be said of the obedience of the Law , of humility , of charity , of repentance , of perseverance , Heb. 10. 38. and of the like . Neither doth faith justifie , because without it no man can please God , but because by it alone wee receive Christ , in whom God is well pleased and reconciled unto us , that is , because by it alone wee are justified . Secondly , because as faith is the beginning of justice , so seare is the beginning of wisedome . Answ. of this comparison neither part is to be understood of justification , but of sanctification or righteousnesse inherent . For as faith is the mother of grace ; of all both internall graces and also of externall obedience : so the true sonne-like feare of God is a principall part of true piety . But what doth this make for servile feare , which is found in them who have no grace ? Thirdly , because as faith doth justifie by making us seeke God and to come unto him : so also feare . Answ. If by seeking of God be meant the worship of God : then that which causeth it , is the cause of sanctification . But servile feare in it selfe serveth rather to drive men from God : though in the gracious dispensation of Gods providence it be made sometimes a meanes to draw them to him . And this he proveth by Psal. 78. 34. when he he slew them they sought him ; and Psalm . 83. 16. fill their faces with shame , and they shall seeke thy name , and Ion. 3. 5. from the example of the Ninivit●…s . The thing I consesse , that by servile feare men are often times forced to seeke God : how beit that which is forced , many times is fained : as we see in the example of the Israelites , Psal. 78. 36. who , though by the judgements of God were brought to make semblance of repentance ; yet they did but dissemble , for their hart was not upright with God , neither were they stedfast in his covenant , vers . 37. But his proofes I allow not . For the first place speaketh of Gods judgments : the second , of shame : the third , of the faith of the Ninivites , none of feare . Fourthly , because as by faith Christ is formed in us , so by feare : the protasis he proveth , because Paul saith Gal. 4. 19. my little children of whom I travell in birth againe , untill Christ be formed in you . But Christ is not formed in us by justification , but by regeneration , whereby we are renewed according to his image : the ap●…dosis , because Esay saith , C. 26. 18. according to the Septuagint , from thy feare we have conceived , and have brought forth the Spirit of Salvation . But why doth hee flee from the Latine translation , unto which hee is bound ? which maketh no mention of feare : but onely saith , we have conceived , and have brought forth the Spirit of health as some editions read : which last words are not read together in the Greeke , nor in the true editions of the Latine , but divided by a note of distinction : peperimus Spiritum : salutes non fecimns . Thus Bellarmine for his owne advantage eiteth the fomer part out of the Septuagint , and the later out of the vulgar Latine , and that corrupted , when neither of both agreeth with the originall . From which , if Bellarmine would argue , he should make himselfe very ridiculous . The words are , we have conceived , we have travailed , we have , as it were , brought forth wind ( so Pagninus , Vatablus , Tremellius , &c. ) Salutes non fecimus in terra , no salvations have we wrought on the earth : which words being a complaint , cannot import that they had from the feare of God ( which is not here mentioned ) brought forth the Spirit of salvation . So farre is this place from proving that Christ by feare is formed in us . Fifthly , as faith doth justifie , because the just man shall live by his faith , Hab. 2. 4. so of feare it is written , that the feare of the Lord is the fountaine of life , Prov. 14. 27. Answ. The former place speaketh both of the life of grace , which is our vivification , and the life of glory to which wee are intitled by faith . The latter , as I have shewed , speaketh of sonne-like feare , which , as all other habits of grace , may bee called fountaines of living well , which all arise from one common spring , which is faith , and are all not causes and much lesse preparations , but fruits of faith and consequents of justification . Sixthly , as faith doth justifie by purging of sinnes , so feare . Answ. To the proposition . Faith doth justifie by absolving from sins , Act. 13. 38. Rom. 3. 25. and removing the guilt . And it purgeth also from the corruptions by sanctifying and purifying the heart , Act. 15. 9. To the reddiction ; that feare which expelleth sinne Eccles. 1. is as I have shewed the feare of sonnes and not of slaves : neither doth it concurre to justification , but to sanctification . § . V. To the testimonies of the Fathers affirming ( some of them ) that feare serveth to prepare and to dispose men to sanctification ; and likewise to his reason , that it is the nature osfeare to flee from evill , and to seeke remedies whereby evill may be avoided , I willingly subscribe . But though feare be one meanes among many to dispose or prepare men for sanctification , or yet for justification : yet neither it nor any of the rest doth justifie , and therefore doth not disprove justification by faith alone . Legall faith working feare is a preparative to the Evangelicall justifying faith : but is so farre it selfe from justifying , that it pronounceth accursed those that are endued therewith . § . VI. His third disposition is Hope , which he saith ariseth of faith no otherwise than feare doth . But yet , by his leave , with this difference : that servile feare is the fruit of a legall faith , applying the threatnings of the Law to a mans selfe : but hope of salvation is the fruit of Evangelicall faith apprehending the promises of the Gospell , and is therefore called the hope of the Gospell , Col. 1. 23. Neither can there be any sound hope of eternall life untill a man doth truely beleeve , that the promise of salvation doth belong unto him : and that he cannot beleeve untill he have the condition of the promise , which is justifying faith : and therefore of necessity justifying goeth before hope . As for that hope which goeth before justifying faith , it is evident that it doth not justifie ; neither is it an habit of grace infused , but a naturall affection , such as is in all men who attempt any thing . As the Apostle saith , e he that ploweth , ploweth in hope : and hee that thresheth , thresheth in hope . Although therefore this hope doe dispose men to justification and sanctification , as after a sort it doth in animating of men to use the meanes of grace and salvation , in hope that their labour shall not bee in vaine : yet for all this hope which doth not justifie at all , faith doth justifie alone . § . VII . But let us examine his proofes , which are a few testimonies of Scriptures and Fathers impertinent●…y alleaged . His first testimony is Prov. 28. 25. qui sperat in Domino sanabitur . The second , Psal. 37. 40. Salvabit eos quia speraverunt in eo . The third , Psal. 91. 14. quoniam in me speravit liberabo eum . Answ. None of these three places , doe speake either of justification or preparation thereunto : nor of hope otherwise than as it is included in affiance ; which as it hath reference to the future time is all one with hope ; nor of hope or affiance as it goeth before , but as it followeth justifying faith : what therefore could be more impertinently alleaged ? The first f place according to the originall is , but he that trusteth in the Lord ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) shall be made fat . The Latine in the next verse g translateth the same words thus , qui confidit , and the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The second , Psalm . 37. 40. the word chasah is translated sometimes h confidere , to trust ; sometimes , and as I take it in that place onely , sperare to hope in the same sense of affiance : those that thus trust or hope in God he delivereth them from the wicked and saveth them . But before they can either be saved or trust in God , they must be justified by faith . And therefore this hope or aff●…ance is no forerunner of justification , but a follower thereof . The third , Psalm . 91. 14. the Hebrew chashak , which by some is translated sperare , by others valde or vehementer amare , amore in aliquem propendere ; and might better have beene alleaged for love , than for hope , both which are consequents of justifying faith . The words then are , because he hath set his love upon me , therefore I will deliver him : he doth not say , I will justifie him . But let us heare Bellarmines i commenting upon this place : the Hebrew word , saith he , doth signifie to adhere , to love , to please : therefore not every hope , but that affiance which proceedeth out of a good conscience , and out of Love , and filiall adhering to God , doth deliver a man , &c. § . VIII . His fourth testimony , Matth. 9. 2. confide fili , have a good heart sonne ( so the Rhemists translate ) thy sinnes are forgiven thee . For our Lord faith Bellarmine did not as some falsely teach justifie the man who had the palsey , before he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of good courage my sonne : but contrariwise as the Councell of Trent ( very learnedly ) signifieth ; first , he saith be confident my sonne : and when he saw him raised up in hope of health , hee added , thy sinnes remittuntur tibi are forgiven thee . Whereby Bellarmine would signifie , that by this hope or affiance the man was prepared for justification . Answ. First , the party , and those that brought him had faith as all the three Evangelists , note Matth. 9. 2. Mark. 2. 5. Luk. 5. 20. and therefore was justified before God , for if they who brought him had faith , much more he , who no doubt desired them to bring him , and had already his sins forgiven . Secondly , the Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the time past , and ought to be translated , not as Bellarm. readeth , remittuntur , are now forgiven or in forgiving , but remissasunt , they are already forgiven . And by that argument our Saviour putteth him in comfort that hee should be cured , because his sinnes which were the meritorious cause of his sicknesse were forgiven . By which glad tydings hee would have him to be assured by speciall saith of the remission of his sinnes , and in that assurance to be confident . So that although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be confident were uttered first ; yet the words following containe the cause of that confidence . And therefore not onely remission of sinnes , but assurance thereof by speciall revelation went before his confidence , which therefore could be no preparative disposition thereunto . And this is usuall in such consolations : first , to bid the party to be confident , or not to feare , and then to set downe the cause thereof , as Genes . 15. 1. Feare not Abraham I am thy shield and thy exceeding great reward . Esai . 43. 1. Feare not Israel , for I have redeemed thee . In the same ninth of Matthew , verse 22. Daughter be of good comfort , thy faith hath made thee whole . Luk. 1. 30. Feare not Mary , for thou hast found grace or favour with God. Luk. 2. 10. Feare not , for behold , I bring you good tidings of great joy ; and so in other places . And these were his testimonies of Scriptures , in which he hath found no releefe . § . IX . Let us see what helpe the Fathers will afford him . No man saith k Ambrose , can well repent him of his sinnes , who doth not hope for pardon . Answ. Hope of pardon is a motive to repentance , and to the use of other good meanes , whereby wee may through Gods grace attaine both to justification and to sanctification . Howbeit repentance belongeth to sanctification , and not to justification . l Augustine , whatsoever thou declarest , so declare it , that hee to whom thou speakest by hearing may beleeve , by beleeving may hope , by hoping may love . From whence nothing can be gathered , but that as faith , by which we are justified , commeth by the hearing of the word , as the Apostle also m teacheth : so from faith proceedeth hope , and from both , faith and hope , love . So that here hope , which is a fruit of justifying faith , and a consequent of justification , is made a disposition , not to justification , but to love . n Cyprian , to those , who had fallen in time of persecution , giveth this advice ▪ that they should acknowledge their grievous crime , neither despairing of the Lords mercy , nor as yet challenging pardon , viz. untill they had truely repented thereof : which was indeed wholesome counsell . For no man can be assured of the pardon of any crime , untill he have truly repented of it : Vpon which words of Cyprian , Bel. larmine though he can gather nothing out of them for his purpose , but that those who desire pardon must not despaire of Gods mercy : yet as a notable bragger he insulteth over us , as if he had us at some advantage ; when , God knoweth , hee hath scarce brought any thing worth the answering . By which words , saith he , our adversaries are plainely refuted , who begin not to repent before they are fully assured that they are highly in Gods favour , and are confident , that they are to be ranked with the Cherubin and Seraphin : which is an impudent and yet a witlesse slander , as though wee were either so arrogant as the Papists who assume to themselves perfection , which we doe not ; or so senselesse , that we should teach , that men are tyed to begin their repentance when they have attained to perfection , and not till then . If it be said , that wee make repentance to be the fruit of faith , which we define to be a full assurance of Gods favour , &c. I answere that that definition agreeth onely to speciall faith . Not that all speciall faith is a full assurance , but that every virtue is to be defined according to the perfection of it , and as it is in it selfe considered in the abstract . Otherwise we acknowledge degrees of assurance . And if any of our Divines have held the speciall faith to be the onely justifying faith , they are to be understood as speaking of justification in the court of conscience , and as judging them onely to be justified and to have remission of sinnes , who are in their owne consciences perswaded , and in some measure assured thereof . But besides and before the speciall faith , whereby wee are justified in our owne conscience applying the promise of the Gospell to our selves , a formall degree of faith is to bee acknowledged being the condition of the Evangelicall promises , by which we aprehend , receive , and embrace Christ , as hath been shewed , and by which we are justified before God. This degree of faith in order of nature goeth before repentance , though in time repentance seemeth to goe before faith , as being sooner discerned . But in order of nature , as well as of time , repentance goeth before speciall faith . Because no man can be assured of Gods favour in remitting his sinnes , who hath not repented thereof . CAP. XII . Of foure other dispositions : viz. love , penitencie , a purpose and desire to receive the Sacrament , the purpose of a new life . § . I. HIs fourth disposition is Love , for so soone as a man doth hope for a benefit from another , as namely justificacation from God , hee beginneth to love him from whom hee doth expect it . In which words there is some shew , that hope disposeth to love ; but that love doth dispose to justification , not so much as a shew . But that some love goeth before justification , and disposeth thereto , he endeavoureth to prove , which if he could performe , were to little purpose : ●…or so long as this love doth not justifie , his assertion doth not disprove justification by faith alone , but indeed he proveth it not , though to that purpose hee produceth , besides foure testimonies of Scripture , the authority of the Councell of Aurenge . His first testimony is a supposititious senrence of an Apocryphall Booke . For neither is the sentence in the originall Greeke , nor the Booke canonicall ; neither is the sentence it selfe to the purpose : Yee that feare the Lord love him , and your hearts shall be ( he doth not say , justified , but ) enlightened ; that is , as Iansenius expoundeth , comforted . For they that feare God and love him are already justified by faith , from which both feare and love doe spring . § . II. His second testimony , Luk. 7. 47. Many sinnes are forgiven her , because she loved much , therefore love is the cause of forgivenesse . I answer by denying the consequence . For here in the Papists are many times grossely mistaken : who thinke , that in every aetiologie , the reason which is rendred is a cause , so properly called , when as indeed it may be any other argument or reason , as well as the cause . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause in a large sense , doth not onely fignifie that which causeth the effect , which properly is called the cause of a thing or action , but also any reason , which proveth the thing propounded , which is a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the action or thing it selfe , but of the reasoning or conclusion ; or as wee use to say , cons●…quentiae , non consequentis , of the consequence not of the consequent . Thus it is called the fallacie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non causa pro causa , when that is brought for any argument which it is not . So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is trāslated redditio causae is the rendring of any reason from any argument whatsoever . For in any syllogism , that which is the medium , though it bee the effect of the thing , is the cause of the conclusion ; because it is the reason which proveth it , and in this sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause , and wherefore , is all one . Thus the Papists prove Christs humiliation to have beene the cause of his exaltation , as wee heard before , b because ●…he Apostle saith , therefore God exalted him &c thus they prove the workes of mercie to bee the cause of salvation , because our Saiour saith , for I was hungry , &c : so here , that love is the cause of forgivenesse , because it is said , for she loved much : when indeed our Saviour argueth not from the cause to the effect but from the effect to the cause , as is most evident . First , by the parable of a creditour who having two debtors , whereof the one owed him five hundred pence , the other fiftie , and neither of them having any thing to pay , he freely forgave them both their debt . Our Saviour ther●…fore demanding of the Pharisee , who had invited him , which of these debtours would love the creditour most ; the Pharisee truely answered , I suppose he , to whom he forgave most : which answer , approved by our Saviour , plainely proveth that love was not the cause of forgivenesse , but forgivenesse of love , and the forgiveing of more the cause of greater love , and the forgivenesse of lesse the cause of lesse love : and consequently , that the greater love was not the cause of greater forgivenesse , but the effect of it . This parable our Saviour applying to the Pharisee that invited him as the lesse debtour , and to the woman , which had been a notorious sinner , as the greater debtor , to both which he had forgiven their debts , they having nothing to pay , sheweth , that her grea●…er love was an evidence of her greater debt forgiven . Secondly , by the antithesis in the same verse , but to whom little is forgiven , hee loveth but a little . It is therefore plaine that the forgivenesse is the cause of love , and the forgiving of more , of more love , and the forgiving of lesse , of lesse love . And as lesse love is a token of the lesse debt forgiven , so greater love of more forgiven : hee speaketh therefore of her love , not as the cause going before , but as the effect following after justification . § . III. And such is Bellarmines argument out of 1 Ioh. 3. 14. we are translated from death to life , that is , we are justified because we love the brethren , therefore the love of the brethren is the cause of justification . I deny the consequence : the love of the brethren is not the cause , but the fruit of our justification , whereby it may be knowne . And this appeareth manifestly out of these words which Bellarmine hath fraudulently omitted . Nos scimus quia translati sumus , &c. wee know that wee are translated from death to life , because wee love the brethren . Our loue then is not the cause of justification , but a manifest signe and evidence whereby it is knowne , that we are already justified : for so he saith speaking in the time past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life . And to the like effect our Saviour speaketh Luk. 7. 47. as if hee had said , hereby it appeareth , that many sinnes are forgiven her because shee loved much . But that it was not her love , that justified her , but her faith , our Saviour , who had so highly commended her love doth in expresse termes testifie : thy faith hath saved thee , goe in peace , upon which wordes of our Saviour shee , who was formerly justified before God by a true justifying faith , which our Saviour professeth , and which shee testified by her love and by her repentance , departed home justified in the Court of her owne conscience by speciall faith , and being justified by faith , had peace with God. 4. As for his allegation out of Gal. 5. 6 , that faith worketh by love : it hath no colour of proofe that love disposeth unto justification , but rather the contrary . For he that is indued with faith working by love , is already justified . § . IV. The Councell of Aurenge hee alleageth against himselfe . For if God doe first inspire faith and love ( it speaketh of those who are adult●… ) that wee may faithfully require the sacrament of Baptisme ; then are we first justified by faith , and afterwards receive the sacrament , as Abraham did circumcision , as the sac●…ament and seal●… of justification by faith . And this is generally to be understood of Sacraments received by them , who are come to yeares of discretion ; that they must be endued with justifying faith when they come to receive the Sacraments ; otherwise they receive no benefit by them . For as touching Baptisme , our Saviour saith , hee that beleeveth and is baptized shall be saved ; but hee that beleeveth not ( whether hee be baptized , or not bapti●…ed , ) he shall bee condemned . And as touching the Eucharist , it is certaine , that no man can receive Christ therein without faith : which is both the hand of the soule to receive him : and as it were the mouth of the soule to eat his body and to drinke his bloud . And further , Sacraments are seales anne●…ed to the letters patents of Gods promises in the Gospell , and therefore confirme or assure nothing , but what is contained in the promise , and upon the same conditions . The condition is faith . Obiect . But you will say , if a man must be justified before he receive the Sacrament , to what end doth hee then receive it ? Answ. that hee who is justified before God by the former degree of faith , may by speciall faith , confirmed by the Sacrament , bee justified in his owne conscience , that is , that hee may in some measure be assured thereof . § . V. Bellarmine , having produced his owne arguments , hee commeth now to answer such , as he saith , are ours . The first , out of 1 Ioh. 4. 19. wee love God , because he first loved us . Now God loveth no man actually whom hee doth not justifie , and reconcile unto himselfe in Christ ; for untill then wee are in the state of enemies . Neither doth any that is not justified nor reconciled to God in Christ , love him : or if hee doe then doth hee love God before God loveth him . Gods love therefore goeth before our justification , and our justification goeth before our love of God. Neither is this onely true , that God loveth us before wee love him , but before wee can love him aright , wee must bee perswaded of his love towards us , which perswasion is faith , from which love proceedeth , 1 Tim. 1. 5. Bellarmine answereth , that God indeed loveth men first , and by loving them maketh them just but by little and little and by certaine meanes . For whom hee loveth , hee first calleth to faith , then he inspireth into them hope and feare and love inchoated , lastly , he justifieth and infuseth perfect charity . Reply , First , that which he speaketh of making just by little and little may agree to sanctification , but to justification it agreeth not ; for thereof there are no degrees . Secondly , It would bee knowne , whether this beginning of charity , which he saith goeth before justification , bee the same which in justification is infused , differing only in degree , If it be not the same , how is it charitas inchoata and if it be not infused , as well as that in the act of justification , why doth he say it is inspired ? If it bee the same , then gratia gratum faciens is inspired before regeneration , before which wee are nothing but flesh , and in our flesh there is no good thing . And by this reason justification shall bee nothing else but the perfecting of that charity which before was begun : neither can a man bee truely said to bee justified by charity , who is not endu●…d with perfect charity , perfectly and fully expelling all sin : which in this life is never perfect ( much lesse in incipients ) nor ever doth so expell sinne , but that allwayes whiles wee are in our mortall bodies sinne remaineth in us . Wherefore the Papists doe never attaine to that which they call justification , which indeed is not justification , but the perfection of sanctification . Or if they say they doe attaine unto it , and that they have no sinne , they are lyars , and there is no truth in them . § . VI. Our second argument : no man can love God in any acceptable measure , unlesse hee have the Spirit of God dwelling in him : for love is a fruit of the Spirit , Gal. 5. 22. to this purpose hee citeth for us , Rom. 5. 5. which allegation hee cannot answere , because he understandeth the place of our love of God , which is shed abroad into our har●…s by the holy Ghost . Now no men have the Spirit of God , but they who are regenerated and justified : for the Spirit of truth the world cannot receive . Ioh. 14. 27. Bellarmine saith , this is true of perfect love , but imperfect love and inchoated which even now out of the Counsel of Aureng he confessed to be inspired of the holy Spirit , may be had without the Spirit ; but not without Gods speciall helpe . Which words discover unto us one of the depthes of Satan in the mystery of iniquity . For the Papists , as they doe wonderfully extenuate originall sinne , so doe they use to magnifie the strength of nature corrupted . They doe not acknowledge that , which the Scriptures plainely teach , that by nature c wee are dead in sinne : onely they say that we are diseased with sinne , and entangled and bound with the chaines of sinne , so that if wee bee not holpen of God , wee are not able to doe that which is good . But if God doe afford u●… his speciall helpe , then we can have faith , and feare , and hope , and love , and the other preparations . And further the privative corruption which they cannot deny to be in originall sinne , they confesse by the halves , or not so much : for the privation which is in originall sinne is not onely of the act , which they doe not wholly confesse but of the power and the habit it selfe . So that in us by nature there is a meere impotencie to that which is spiritually good , in respect whereof wee have lost bonum possibilitatis as Augustine teacheth . Wherefore that wee may bee enabled to beleeve , to hope , to love , to feare God , to purpose amendment of life , &c. it is necessary that wee should bee not holpen , or loosed , but renewed , regenerated , created a new , and raised from the grave of sinne . § . VII . And here I am to mention two things , both for the comfort of true though weake Christians , and also for the detestation of popery . These beginnings of faith , of hope , of love , of amendment of life , the Papists doe not acknowledge to be graces infused , but the fruits of nature assisted with Gods special helpe , by which , they being holpen of God doe prepare and dispose themselves to the grace of justification , which is given to man according to their owne preparative dispositions . But forasmuch as these beginnings of faith and other vertues are not the fruits of nature ( for in our flesh there is no good thing , and that which is borne of the flesh is flesh ; the very disposition of our nature being enmity against God ) but of the regenerating spirit : the weake Christians therefore ; though the graces of God in them are weake and small , even as a graine of Mustard-seed : yet if they bee true and unfained , they are to be perswaded , that the Lord , who in his children accepteth the will for the deed , will accept of them , as the fruits of his spirit ; seeing hee professeth , that hee will not quench the d smoaking flaxe , nor breake the bruised reed . And surely , if the Spirit of God bee the author of no charity , but that which is perfect , then is he author of none in this life , wherein wee receive but the first c fruits of the Spirit . 2. The Papists doe not hold themselves to bee justified untill perfect charity bee infused into them , by infusion whereof all sinne is expelled . So that in any one of them being justified no sinne remaineth . And therefore whiles sinne remaineth in them ( as it doth alwayes even in the best , during this life ) they are not justified . No marvell then that Papists cannot be assured of their justification , seeing they may bee assured that they are never justified because they never attaine to perfect righteousnesse in this life , and because sinne doth alwayes remaine in them . § . VIII . Our third argument I propound thus : None that is a child of wrath and an enemy to God can love God whiles he continueth in that estate . But untill their reconciliation and justification all men are children of wrath , and enemies to God. Therefore before reconciliation and justification no man can love God. Bellarmine answereth that a man may love God , though God be angry with him : which is in respect of Gods children , who are justified and reconciled unto him ; but the question is , whether those that are not yet reconciled and justified , can love God : wee know that Gods anger may stand with reconciliation . For God is angry with his dearest Children when they sinne f against him , and in his anger hee doth also correct them , with whom notwithstanding he is reconciled for he doth correct them in love and for their good . Gods children therefore may love God , where they know him to be justly angry with them : but they that are enemies , as all are untill they be reconciled , doe not love God : but the very disposition of their corrupt nature is g enmity against God. § . IX . His fifth disposition is Penitencie , which , as he saith , is a sorow for sinne and a detestation of it : which I deny not , ordinarily to be a disposition in the children of God to repentance . But this is to be understood of the godly sorrow which some call contrition , which is not to be found in naturall men , which is a sorrow conceived , not so much for the punishment deserved , as for the offence of God , whom they have displeased and dishonoured being so gracious a God unto them . This proceedeth from faith and from love . Of this it is said , 2 Cor. 7. 10. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly sorrow worketh repentance never to be repented of . As for that sorrow , which is conceived not for the offence of God , but for the shame and punishment which follow sinne , which some call attrition , it is of the same nature with servile fear●… : which , though in it owne nature it rather driveth from God than draweth to him , as we see in h Iudas ; yet God is pleased sometimes to use it as a meanes to draw his elect unto him . But though contrition dispose men to repentance , and attrition be used sometimes as a preparative to faith , because humiliation is the way to exaltation : yet neither of both justifie : and therefore , for all them , faith alone doth justifie . § . X. But let us examine his proofes : wherein , though his premisses be very weake , yet his conclusion ( as allwayes ) is very confident . His proofes are these , Act. 11. 18. Therefore God hath given to the Gentiles penance unto life . 2 Cor. 7. 10. The sorrow which is according unto God worketh penance to salvation that is stable . Ezek. 18. 27. when a wicked man shall turne himselfe from his wickednesse , hee shall quicken his soule . What can be more cleare ? if penance be given of God unto life , that is , to obtaine life , if sorrow for sinne undertaken for God worke penance to salvation , if he which doth penance doth quicken his owne soule : how doth faith alone justifie , or how doth penance not justifie ? Answ. When I consider your arguments , I wonder at your confidence . The word which in the vulgar latine is in the two first places translated poenitentia , and by the Rhemists penance , in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not sorrow for sin , but repentance it selfe , which importeth a change of a mans mind and disposition , and is not a forerunner , but a consequent of justification before God : which in the first place is called repentance unto life , because though it bee no cause , but a consequent of justification , yet it is the way to life , and a necessary forerunner to glorification . The godly sorrow in the second place is commended as an excellent disposition to the renewing ofrepentance in the faithfull not to bee repented of . The third Bellarmine readeth thus : when a wicked man shall turne himselfe from his wickednesse , hee shall make alive his soule , as if a wicked man could either turne himselfe from his wickednesse , or quicken his owne soule , or as if a dead man could restore himselfe to life . But then is the wicked turned , when God doth turne him : and then is his soule quickned , when God doth quicken him . The words are , when the wicked turneth from his wickednesse , hee shall preserve his soule from death ; that is , as it is expounded in the next verse , he shall live . Howsoever , this place speaketh not of any foregoing disposition , but of repentance it selfe , which in order of nature never goeth before justification , though many times it be discerned before it , as the cause many times is knowne by the effect . But not whatsoever is necessary to salvation , doth justifie . All the graces of sanctification , and namely repentance , have their necessary use : But justification is ascribed onely to faith , because it is the onely instrument ordained of God to receive Christ , who onely is our righteousnesse . § . XI . His sixth disposition is a purpose and desire to receive the Sacrament : by which , as he conceiveth , justification is conferd . Answ. If we did hold with them ( as we doe not ) that the Sacraments doe conferre grace ex opere operato , and that without them no man could be justified , and therefore also that they who would be justified ▪ ought to desire and purpose to be made pertakers of the Sacrament : yet what would this hinder the justification by faith alone ? which if Bellarmine disprove not , all that hee saith is impertinent . How much more , if neither the Sacraments doe conferre grace according to the Popish conceit , nor the desire of the Sacrament be a disposition to justification . All that in this case can truely be said is , that forasmuch as God in his great mercy hath ordained the Sacraments , as effectuall meanes to confirme our faith , and to seale unto us our justification , that it is a signe of a prophane and unsanctified heart , to neglect or to despise such holy ordinances of God. § . XII . His seventh disposition , is the purpose of a new life , and of observing all the commandements of God , without which wee ought not to be made pertakers of the Sacraments . Answ. This purpose of a new life , is that which the Scriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance ; which is a fruit of justifying faith and a consequent of justification . Seeing therefore those adulti , which come to the Sacraments , ought to bring with them this purpose ; it followeth , that they ought first to be justified before God by faith , as Abraham was , and then to receive the Sacrament as a seale of that righteousnesse which is by faith . So that this purpose ; though it be necessary to salvation , yet neither doth justifie , nor dispose to justification . The place , which hee citeth out of Ezek. 18. 31. is an exhortation to both the parts of sanctification , viz. mortification , in those words , cast from you all your transgressions : vivification , in those , and make you a new heart and a new spirit . But of justification he speaketh not . Neither are we any where exhorted thereto , or to the parts thereof , which are not our acts , but the actions of God himselfe , who onely remitteth our sinnes and accepteth of us as righteous in Christ by imputation of his righteousnesse . Thus much of his first principall argument taken from the seven dispositions . CHAP. XIII . Bellarmines second principall argument , that faith doth not justifie alone , because being severed from Love , &c. it cannot justifie . § . I. BELLARMIN●… second principall argument is this : If Faith be severed from Hope and Love and other virtues , without doubt it cannot justifie : therefore faith alone doth not justifie . Answ. If the meaning of his consequent be this , therefore that faith which is alone doth not justifie : I grant the whole : for though faith doe justifie alone , yet that , which is alone , s●…vered from Charity and other graces doth not justifie , as heretofore hath beene shewed . But though true justifying faith be never alone , but is alwayes accompanied with other graces , yet it justifieth alone : though it never be without other graces , yet it justifieth without them , &c. his consequence therefore I deny : which hee laboureth to prove thus : If the whole force of justifying were in faith alone , insomuch that other virtues though present , conferre nothing to justification : then faith might justifie as well in the absence , as in the presence of the rest : but that it cannot doe : therefore the force of justifying is not wholly in faith , but partly in it , and partly in the rest . Answ. This consequence also I doe deny , and doe referre you to the similitude of the eye heretofore propounded , which though it be not alone , yet doth see alone : and though whiles it liveth it cannot be severed from the other parts of the body , yet it seeth without them against which similitude Bellarmine might as well argue after this manner . If the whole force of seeing were in the eye alone , insomuch that the rest of the members being present , conferre nothing to the act of sight : then the eye might see as well in the absence as in the presence of the rest . But every body knoweth the inconsequence of this proposition . For though to the act of seeing other members doe not concurre with the eye , as any causes thereof ; yet to the true being of the eye their presence is necessary , for it cannot be a true living organicall eye and instrument of sight , that hath not union with the other parts , and is not animated by the same soule . Even so I answere concerning faith : that although to the act of justifying other graces doe not concurre with faith , as any causes thereof : yet to the true being of faith their presence is necessary . For it cannot be a true lively justifying faith , which is severed from all other graces of Sanctification , and is not wrought and made effectuall by the Spirit of regeneration . § . II. Now he commeth to prove the antecedent of his argument , viz. that conditionall proposition : if faith may be separated from hope and love and the other virtues , witho●…t doubt it cannot justifie . But he unskilfully troubleth both himselfe and his reader with his conditionall proposition , which as it is not fitly made the antecedent of an Enthymeme : so is it not easily concluded . An Enthymeme is an unperfect Syllogisme , which is to be made up or perfected by adding that part of the Syllogisme which is wanting . In this Enthymeme , though the antecedent be a conditionall proposition ; yet the proposition or Major of the Syllogisme , which also is conditionall , is wanting , and ought thus to be supplyed : If faith alone doth justifie , then it may justifie being severed from hope and love and other virtues . But it cannot justifie being severed from hope and love and other virtues : Therefore faith doth not justifie alone : In stead of this simple or categoricall assumption , he assumeth hypothetically , if faith be severed from hope and love and other virtues then without doubt it cannot justifie . This assumption he endevoureth to prove by three arguments , but to no purpose . For though w●…e doe constantly hold , that faith doth justifie alone : yet wee deny that faith being alone and severed from all other virtues , doth justifie either alone or ●…t all : and therefore to that faith , which is alone , we attribute lesse than the Papists themselves . But he will needs prove it : first , because faith according to our doctrine doth justifie relatively , and consequently faith and justice are relatives : ther fore where faith is , there must needs b●… j●…stice ( he m●…neth justice inherent ) for one relative cannot be witho●…t the other . This , saith he , o●…r adversaries will admit willingly , who teach that by every sin●… faith is lost . § . III. Answ. We doe indeed teach that faith doth not justifie , as it is an habit or gift inherent in us , or in respect of its owne worthinesse , but relatively , or in respect of the object which it doth receive . As the hand which receiveth the almes , releeveth the poore man in respect of the almes , which it doth receive . And yet I doe not conceive that therefore the hand and the almes be relatives . But we confesse , that justifying faith is not without his object : yet that object , by apprehen●…ing wherof it 〈◊〉 justifie rel●…tively , is not righteousnesse inherent ( as here Bellarmine against his owne conscience doth suggest ) but the righteousnesse of Christ by which wee are justified : betweene which , and faith there is such a relation ; that as justifying faith is called the faith of Christ , or faith in Christ , faith in his bloud : so the righteousnesse of Christ by which wee are justified is called the righteousnesse of faith . And further I confesse , that whosoever is justified by righteousnesse imputed , is also in some measure just by righteousnesse inherent , though he be not justified before God thereby . But whereas he saith , that wee will easily admit this argument , that where faith is , there is also inherent justice , and consequently that justifying faith cannot be severed from other virtues , because wee teach , that by every sinne faith is lost : I doe much marvell at his impudency : for though he and his consorts doe wickedly teach , that by every act of infidelity faith is lost : yet wee are so farre from granting , that faith is lost by every sinne , that we confidently hold , that true justifying faith is never totally or finally lost , by any sinne whatsoever that is incident to the faithfull and regenerate man. Some indeed have taught that by hainous offences , which doe vastare conscientiam , waste the conscience , faith is lost : yet that is farre from saying , it is lost by every sinne . Secondly , againe , saith he , if faith doth justifie relatively , then it cannot be in a mans minde , but justice also must be there , and without love there is no justice . Answ. Without love there is no justice inherent , but that is not it to which faith when it justifieth hath relation , but that which faith having justified us bringeth forth in us as a consequent of justification . Thirdly , moreover , saith he , if faith severed from all other virtues doe justifie alone , then it may also justifie being accompanied with those vices which are contrary to those virtues . But this cannot be imagined , that a man should be justified , and yet remaine a wicked man. Answ. If by vices he understand certaine vicious dispositions , which though they doe not reigne in the faithfull , yet remaine in them as their infirmities : I confesse , that justifying faith may and doth stand with such . But if he meane the contrary habits of sinne , which reigne in the hearts of the wicked and impenitent sinners ; I professe , that justifying faith cannot stand with such . For where these doe reigne the man is wholly unregenerate : and where regeneration is not , there faith , which by regeneration is wrought , cannot be . It is therefore against the nature and being of a true justifying faith , to harbour in a soule unregenerate . § . IV. To this argument he saith we answere , that they assume that which is impossible , viz. that faith may be alone : which I beleeve not to have beene the answere of any of our Doctors , for a man arguing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may suppose that which is impossible , and yet the argument be of no lesse force . But our assertion that faith cannot be alone , which before I have made good in the second Chapter of this booke , and defended against Bellarmines objections , Chap. 3. hee laboureth a here to take away by three reasons : first by cavilling with Luther , and Calvin . First , b Luther saith , that faith justifieth both before and without Charity . I rejoyne : it justifieth before , because in order of nature it goeth before : without , because , though Charity be present with it , yet it justifieth without it : even as the eye , though the eare be with it , yet seeth without it . Secondly , c Calvin saith , that the seed of faith remaineth in the greatest falles of the faithfull , and therefore without Charity . I rejoyne : Calvin saith no more than S. Iohn doth , d that the seed of God doth alwaies remaine in those that are borne of God : which seed of God is , as well the seed of Charity , as of Faith , and both the one and the other remaine in the greatest fals of Gods children ; as wee see in Peter , in whom , though he fell most grievously , in denying and sorswearing his Lord , yet the seeds , yea the habits of faith and love did remaine , as I have proved e elsewhere . Secondly , saith he , because our argument assumeth , not that faith may be alone : but that if faith did justifie alone , it would doe so though it were alon●… : this reason doth not confute our assertion , that faith cannot be alone , but taketh away that answere which he falsely , I thinke , assigneth to us . But this consequence of his , I have denied and disproved . His third reason , which is but the second to disprove our assertions , if it bee true , saith he , that true faith is never alone , then it is because faith begetteth those other graces , even as a good Tree bringeth forth good fruit . And if this were so , then faith should goe before love and other graces , if not in time , yet in nature . But faith cannot be conceived to be in nature before justification , or justice infused , or those graces wherein justification consisteth , because these are relatives , as they say , God justifying and faith receiving justification : for relatives are simulnatura , &c. Answ. The relatives that we meane , are Christs righteousnesse imputed of God , and faith apprehending , or receiving it , which though they bee simul natura in respect of the one to the other , yet both of them are before the other graces in order of nature . But if justifying faith be before charity , and there be no righteousnesse without charity , then ( saith he ) the same man may be just , and not just at the same time . Answ. It followeth not . For though in order of nature faith be before love , 1 Tim. 1. 5. yet in time they goe together . Neither is that such an absurdity as he imagineth , that the same man , at the same time , should be a sinner in himselfe , and righteous in Christ : a sinner according to the Law , because he hath broken it ; but righteous according to the G●…spell , because in Christ he hath fulfilled the Law. Christ being the end of the Law f to every one that beleeveth : Insomuch that every one that beleeveth in Christ , is reputed as if he had fulfilled the Law. Lastly because saith he , it is false which they hold , that faith cannot be severed from Charity and other virtues : and this he taketh upon him to prove in the next g Chapter : unto which I have fully h answered in the second question concerning the nature of faith . CHAP. XIV . Bellarmines third principall argument , from the removall of those causes which may be given , why faith doth justifie alone . § . I. HHis third principall argument is taken from the removall of those causes ( he meaneth reasons ) which may be given why faith alone doth justifie . All which , as he saith , may be reduced to three heads . The first , is the authority of Gods word . For if the Scriptures any where expresly say , that faith alone doth justifie , it must he beleeved , though no other cause could be rendred . The second is the will of God justifying : namely because it hath pleased God to grant justification upon the onely condition of faith . The third is the nature of faith it selfe , because it is the proper●…y of faith alone to apprehend justification , and to apply it unto us and to make it ours . Besides these I have rendred other causes ; the chiefe and principall whereof is this : because we are justified not by any righteousnesse inherent in our selves , but onely by the righteousnesse of Christ which being out of us in him is imputed onely to them that beleeve , and is received onely by faith . § . II. But these three causes or reasons which he mentioneth , will not easily be remov'd : the first the authority of the Scriptures , this being the maine doctrine of the Gospell . Yea , ( but saith Bellarmine ) it is no where said in expresse termes that faith alone doth justifie when we , saith he , have expresse termes , that a man is justified by workes , and not by faith onely , Iam. 2. 24. Answ. To the place in the Epistle of Iames , I shall answere fully in his due a place . Onely here I say thus much . That Saint Iame●… speaketh not of the justification of a sinner before God , by which he is made or constituted just , ( of which our question is : ) but of that , whereby a just man already justified before God , may be approved declared and knowne both to himselfe and others to be just . And that the Apostle Iames speaketh not , either of workes as causes , but as signes of justification ; or of the habit of true faith : but of the profession of faith , or faith professed onely : and concludeth , that a man is justified , that is , knowne and approved to be just , not onely by the profession of the true faith , but by workes also : a godly conversation being , as it were , the life and soule of the profession , and without which it is dead . But though in expresse tearmes it be not said in so many words and Syllables , that faith doth justifie alone : yet this doctrine is by most necessary consequence deduced from the Scriptures . And what may by necessary consequence be deducted out of the Scriptures , that is contained in the scriptures , as all confesse . Wherunto may be added , that the Fathers so conceived of the doctrine of the scriptures , who with one consent , as you have heard b have taught according to the scriptures , that by faith we are justified alone . And the Papists must remember , that by oath they are bound to expound the scriptures according to the cōsent of the fathers . § . III. Now that this doctrine is contained in the Scriptures , I have plentifully proved before , c and something here shall bee added . There are but two righteousnesses onely mentioned in the Scriptures , by which wee can bee justified , either that which is prescribed in the Law , which is a righteousnesse inherent in our selves , and performed by our selves ; or that which is taught in the Gospell , which is the righteousnesse of Christ inherent in him and performed for us . The former is the righteousnesse of the Law , or of workes : the latter , is the righteousnesse of faith . A third righteousnesse by which wee should bee justified cannot be named . And betweene these two there is such an opposition made in the Scriptures , that if wee bee justified by the one , we cannot by the other . If therefore the Scriptures teach that wee are justified , by faith and not by workes , it is all one , as if they said , that wee are justified by faith alone . If it bee all one to say , by faith and not by the workes of the Law , or by faith alone : then saith Bellarmine , I demand , whether all workes and every Law be excluded , or not . For if all workes be excluded , then faith it selfe , which Ioh. 6. 29. is the worke of God , and if every Law , then the Law of faith , and consequently faith it selfe ; and so to be iustified by faith , shal be nothing else , but to be justified without faith . Answ. it is plaine , that by the Law is meant the Law of workes , and by the workes of the Law all that obedience which is prescribed in the Law. Now in the Law , which is the perfect rule of righteousnesse , all inherent righteousnesse is prescribed . Then , saith Bellarmine , faith it selfe and the act of faith is excluded from the act of justification . I answere , first in this question the Apostle opposeth faith to workes , d and therefore faith is not included under workes . Secondly , faith , as it is either an habit or an act , and so part of inherent righteousnesse , doth not justifie , but , as hath beene said , relatively , in respect of the object , which being received by faith doth justifie , as it was the br●…sen serpent apprehended by the eye which did heale , and not the eye properly . § . IV. Againe the Scriptures teach , that we are justified , gratis gratiâ per sanguinem Christi per fidem . Gratis , that is , freely , without respect of any good workes done by us , no not by the workes of righteousnesse which wee have done , Tit. 3. 5. but by his meere grace and favour when we had deserved the contrary , through the bloud and alone satisfaction of Christ , received onely by faith . To the word gratis , Bellarmine answereth , that it excludeth our owne merits , ( which indeed can be none ) but not the free gifts of God , as love , and penitencie , and the like : for then faith also should be excluded . That followeth not ; for when wee are justified by faith onely , we are justified gratis : gratis saith the Apostle , freely , by his grace through the merits of Christ by faith bringing onely faith to justification as the Fathers have taught , and that not to bee any essentiall cause of our justification , but onely to be the instrument and hand to receive Christ , who is our righteousnes and therfore it is the condition required on our part in the covenant of grace . The rest , as love , and hope , and repentance , &c. being not the conditions of the covenant , but the things by covenant promised to them that beleeve . Vpon the condition of faith ( which is also the free gift of God ) the Lord promiseth remission of sins and justification , and to those who are redeemed and justified by faith , he doth by oath promise the graces e of sanctification . So that faith only on our part is required to the act of justification , besides which we bring nothing else thereunto : but love , and the rest of the graces , as Augustine saith of workes , non precedunt justificandum , sequuntur justificatum , and therefore wee are justified by faith alone . § . V. And by this the second head is also proved : namely , that it is the good pleasure of God to grant justification upon the condition of faith alone . If ye looke into all the promises of the Gospell , ye shall find that they interpose only the condition of faith . See Act. 8. 37. & 10. 43. & 13. 38 , 39. Ro. 4. 5. Gal. 2. 16. and so every where . Before the incarnation of Christ , it was the good pleasure of God , by faith onely to justifie the faithfull , as Bellarmine himselfe hath confessed . And doth he require any other condition of us ? are not we justified as they were ? By his knowledge , that is , by faith in him , * my righteous servant shall justifie many . Yea , but the Scriptures ( saith Bellarmine ) much more plainely exact the condition of Penance , and of the Sacraments to justification , than of faith , as Ezek. 18. 27. The wicked if hee repent of his sinnes shall live . Luk. 13. 4. unlesse yee repent , ye shall likewise perish . Ioh. 3. 5. unlesse a man be borne a-new of water and the holy Ghost , he shall not enter into the Kingdome of God. Answ. Many things are required to salvation , which are not required to justification : which as they be necessary forerunners of glorification , so are they the fruits of faith and consequents of justification viz. repentance and newnesse of life , which is the thing mentioned in these places . Againe happinesse ( which consisteth partly in justification or remission of sinnes , which is beatitudo viae and partly in eternall life which is beatitudo patri●… ) is oftentimes attributed to those things which are not the causes of happines , but the notes and markes of them that be happy . There is but one happinesse properly , and that is to be in Christ , who is eternall f life , whom whosoever hath , hath eternall life . Of this happinesse Christ alone is the foundation and the cause , and faith the instrument of our union and communion with Christ. All other virtues and graces are but the fruits , and consequently the signes and markes of faith , or of our being in Christ by faith . And therefore are not so many beatitudes ( though they are blessed that have them ) but so many notes of one and the same happinesse . It is true , that if we be sorry for our sinnes , because by them we have displeased him who hath been so gracious a God unto us , if we confesse them , crave pardon for them , and forsake them , all which are duties of repentance , the Lord hath promised to forgive them . And yet these are not causes of our justification before God , but fruits of faith by which we come to be justified in our owne conscience . By faith we obtaine remission of sinnes , and by these duties of repentance which are the fruits of justifying faith we attaine to the assurance of it . That prayer which somuch prevaileth with God , is the prayer of faith . g That repentance which is to life is caused by faith , without which it is impossible to please God : and therefore the Disciples , when they understood that the Gentiles were brought to beleeve in Christ , conclude , that God had given them repentance unto life , Act. 11. 18. As for the Sacraments : the justification which is assigned to them , doth not hinder justification by faith onely , but serveth to seale and to assure it . § . VI. The third cause or reason proving that faith doth justifie alone is , because it is the property of faith to apprehend and to apply the promise of justification to our selves . For the clearing whereof I desire the reader to call to minde what hath beene said concerning the two degrees of justifying faith . For by the former wee apprehend , receive and embrace Christ who is our righteousnesse offered in the promises of the Gospell to our justification before God. By the other wee apply the promises of the Gospell to our selves , that we may be justified in our owne consciences . Both which actions of receiving and applying the promises to our ●…elves , cannot be ascribed to any other grace , but are proper to faith onely . To this argument Bellarmine shapeth two answeres , the former whereof is a meere cavill at the word apprehension , which wee make proper to faith : as if by apprehending we did meane the first act of the understanding , when it conceiveth the object . But this point I cleared before in the first question concerning the nature of faith : where I shewed , that this apprehension whereof Bellarmine speaketh , goeth before all judgement of the minde . And that the understanding having first conceived and apprehended the object , judgeth of it either by withholding the assent , if it be doubtfull , which is called doubting ; or by giving assent , either weakely , which is opinion ; or firmely which is knowledge : this firme assent or knowledge is grounded either upon the evidence of the thing ; which is either manifest in it selfe , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cleare intelligence ; or manifested by discourse which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or science : or else the thing being not evident , either to sense or reason , upon the infallible authority of God speaking in his word , which is Faith. By this beleefe we receive Christ , not onely in our judgements by assent ; but also , if this assent be lively and effectuall , we receive , embrace and lay hold upon him , as our Saviour , with all our soules : acknowledging him , in our judgements , in our hearts desiring to bee made partakers of him , in our wils resolving to professe him to bee our Saviour , and to obey him as our Lord , &c. § . VII . This is the apprehension whereof we speake , and which is peculiar to fai●… , as it is evident . Be it , saith Bellarmine , that justification after a sort is apprehended by faith . Surely it is not so apprehended , that indeed it is had , and doth inhere : but onely that it is in the minde after the manner of an object apprehended by an action of the understanding and will , and so saith he , love and joy apprehend . In these things Bellarmine sheweth himselfe to be a diviner rather than a divine : we doe not say that in our justification before God , justification is apprehended by faith , but the righteousnesse of Christ unto justification . And that this righteousnesse of Christ , though not inherent in us , is as truely and really made ours by imputation ; as our sinnes , though not inherent in him , were made his , when he truely and really suffered for them . By this hand of faith we receive Christ , Ioh. 1. 12. by it we receive and embrace the promises , Heb. 11. 16. by it we receive remission of sinnes , Act. 10. 43. & 26. 18. By this mouth , as it were , h of the soule we eate the body of Christ and drinke his bloud . That , which hee speaketh of justification being in the minde after the manner of an object apprehended by an action of the understanding and the will ; may in some sort be verified of the apprehension of speciall faith , applying justification to the beleever . But to say , that after this manner love and joy apprehend it , is against sense . For faith apprehendeth it by a perswasion , yea , by a firme perswasion , upon which follow , love and joy , not apprehending , but loving and rejoycing at that , which faith doth apprehend . But these two are not incident unto a Papist , who renounceth speciall faith . For canst thou love Christ , and rejoyce in him as thy Saviour , if thou be not by speciall faith perswaded , that thou shalt be saved by him ? Seeing then unto our justification before God we are to receive Christ , as hath beene said , by a true and lively assent : and unto justification in the court of our owne conscience , by a plerophory or assured perswasion we are to apply the promises to our selves ; which are the peculiar acts of faith , and cannot be attributed to any other grace : it followeth therefore from the proper nature of faith , that by it alone we are justified . § . VIII . His second cavill is taken from the Sacraments , which by our confession , as he saith , doe apply the promises , and justification it selfe to the receiver : therefore saith he , faith doth not justifie alone , after the manner of an instrument applying . In this argument he greatly pleaseth himselfe , but without cause . For first , when we say , that faith alone doth justifie , we meane , that in us nothing concurreth to the act of justification with faith ; but without us , we acknowledge many things to justifie . Secondly , faith justifieth alone , ut manus accipientis ; the Sacraments , ut manus dantis . Thirdly , faith , doth actually justifie before God ; the Sacraments doe not justifie before God , but serve to seale our justification to our owne consciences , neither doe they actually conferre grace , but confirme it , as the seales i of that righteousnesse which is by faith . When as therefore the termes of washing , cleansing , sanctifying , saving , are attributed to Sacraments , these phrases are to be understood Sacramentally . And this is our answere : as for those , which Bellarmine frameth for us , hee hath good leave to make or to marre them at his pleasure . CHAP. XV. Bellarmines fourth principall argument , taken from the manner how faith doth justifie : and the fifth from the formall cause of justification . § . I IF Faith , saith hee , doth justifie , as a cause , as the beginning , as the merit of justification , then faith doth not justifie alone , for love and penance and other good acts doe the like : but the antecedent is true , therefore the consequent . I deny first the consequence of the proposition and the proofe thereof . For neither love , or penance , nor other good acts , doe either cause , begin , or merit justification . And therefore though faith did justifie , as a cause , as the beginning , as the merit whereby justification is obtained , it might , for all them , justifie alone . This were sufficient to overthrow his whole Dispute . But all his care is to prove the assumption , which hee endeavoureth in all the parts thereof . And first , that faith is a cause of justificatition ; which we doe not deny : yea , we affirme , that nothing in us doth concurre to the act of justification , as a cause thereof , but faith onely . But you will aske , what cause ? We say the instrumentall onely . If Bellarmine meane any other cause , as no doubt but he doth ; he should have done well to have named it , and to have proved it . § . II. He proveth faith to be a cause by the prepositions ex and per , by and through , attributed to faith : whereto I answere , that these particles sometimes are used to signifie the instrumentall cause . As namely , when we are said to be justified or saved , through or by the word or the Sacraments , Rom. 6. 4. Tit. 3. 5. Ioh. 17. 20. 1 Cor. 1. 21. & 15. 2. Faith commeth by hearing , Rom. 10. 17. Preachers are Ministers by whom you doe beleeve , 1 Cor. 3. 5. Ephes. 3. 6. And first for those plàces wherein it is said , that we are justified by faith or saved by faith , Rom. 3. 28. 30. & 5. 1. Ephes. 2. 8. In these and the like places saith he , the preposition by or through , doth signifie a true cause . But he should have done well to have set downe what cause ; for an instrumentall cause is also a true cause . The preposition per , saith a B●…llarmine in another place , is not fitly accommodated to the favour of God ( which is the efficient cause of justification ) but either to the formal as per gratiam , or meritorious , as permeritum filii , or instrumentall , cause as per fidem & Sacramenta : where you see , by Bellarmines confession , per is attributed to faith as to the instrumentall cause . It is also attributed to the matter and merit , as Rom. 5. 10 , 19. When as therefore it is also attributed to faith , it cannot be attributed in the same sense , as to the death and obedience of Christ in propriety of speech ; but of necessity it is to bee understood by a metonymy , faith being put for the object of faith , which is Christs righteousnesse . And this manifestly appeareth , when justification by the preposition is attributed both to Christ and to faith , as Rom. 3. 24. 25. wee are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the redemption which is in Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in his blood , by Christ we have accesse to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him , Eph. 3. 12. By the name of Christ we have remission of sinnes , by faith in his name Act. 10. 43. & 26. 18. As it is said of the cure of the creeple , Act. 3. 16. that the name of Christ , by faith in his name had healed him . Thus I have shewed before , that the same benefits of justification and salvation , which properly we receive from the death and obedience of Christ are attributed to faith , not properly , but relatively and metonymically . Not that faith it selfe worketh them , but the object , which it , as the instrument , apprehendeth . § . III. But Bellarmine will prove , that in these , and such like places the prepositions by and through doe signifie a true cause , first by the contrary . For when the Apostle , Rom. 3. & . 4. Gal. 2. & 3. and elsewhere doth prove , that a man is not justified by workes , nor by the Law : without doubt he excludeth the force and efficacie of workes and of the Law in justifying , and not a relative apprehension alone . For no man could doubt , but that the Law and works did not justifie by apprehending righteousnes relatively . And therfore the saying of the Apostle had been very foolish , if his meaning had beene , that justice is apprehended by faith , and not by the Law or workes . Even as a man should speake foolishly , who should say , that the almes is received by the hand and not by the heele . Neither did they , whom the Apostle confuteth , looke to be justified by their workes relatively , but by the merit of them . And therefore that which the Apostle denyeth to works , he ascribeth to faith . Answ. This manifestly proveth that the question of justification by faith or by workes , is thus to bee understood , whether wee are justified by the righteousnesse of Christ alone apprehended by faith ( which is the righteousnesse of the Gospell , the righteousnesse of faith ) or by a righteousnesse inherent in our selves which is the righteousnesse of the Law , or of workes . For if the question should bee understood of faith it selfe , there would be no more opposition betweene faith and workes , than is betweene the first and second justification of the Papists which are so farre from opposition , that they are sub-alternall , the one proving the other . For if we be justified by righteousnesse inherent , wee must bee justified both by habituall and actuall righteousnesse , neither of them alone sufficing in adultis : and therefore if by the one , then by the other also . Againe , Faith being but one grace among many , cannot as it is an habit inherent in us , by it owne worthinesse or merit justifie or sanctifie alone ; but there must be a concurrence of charity and of other graces , neither can the habits of grace suffice to the sanctification of one come to yeares , unlesse they bring forth the fruits of obedience : neither are the fruits of obedience ( called good works ) of any account before God , unlesse they proceed from the inward habits of faith and love . But faith considered relatively , as the instrument apprehending Christs righteousnesse , it self alone sufficeth to justification , as the Fathers before have testified . This is the worke b of God , which with God is in stead of all workes , that wee beleeve on his Sonne . For hee that truely beleeveth is reputed as if he had fulfilled the whole Law , c Christ being the end of the Law for righteousnesse to every one that beleeveth , Rom. 10. 4. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he therefore , saith the Apostle , that beleeveth in Christ fulfilleth the Law , because Christ hath fulfilled it for him , Christs obedience being imputed to him , and accepted of God in his behalfe , as if hee had performed the same in his owne person . § . IV. Secondly Bellarmine , by other places where the preposition is used , indevoureth to prove , that faith is deciphered as a true cause . For if , saith he , in all other places the preposition by or through doth signifie a cause , why should it not betoken a cause , when a man is said to be iustified by or through faith ? I answer , first , that the preposition is often used to signifie no cause at all , as where it is attributed to wayes and meanes occasions and times , waies : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 12. by another way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 1. through the corne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through dry places vers . 43. so through windowes , Gen. 26. 8. 2 Cor. 11. 33. dores , Mat. 7. 13. Ioh. 10. 1. walls as Act. 9. 25. tiles Luk. 5. 19. Sea , 1 Cor. 10. 1. afflictions , Act. 14. 22. meanes , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word Act. 15. 27. 32. by parable Luk. 8. 4. by vision , Act. 18. 9. through a glasse 1 Cor. 13. 12. by Epistle , 2 Th●…s . 2. 15. by faith and not by sight , 2 Cor. 5. 7. Occasion , as our corruption by the Law worketh sinne , Rom. 7. 5 , 13. for so it is said , verse 8 , 11. it tooke occasion by the Commandement , &c. infirmity laid upon Lazarus , that by it the Sonne of God might be glorified . Ioh. 11. 4. Time , whether all time , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 18. 10. & 2. 25. Or set times , as three dayes , Mat. 26. 61. fortie dayes , Act. 1. 3. by night , Luk. 5. 5. Mat. 5. 19. Secondly , that the preposition is often used to signifie the instrumentall cause : as in that Hebrew phrase , by the hand of his servants , Gen. 32 , 16. as God commanded by the hand of Moses , Exod. 9. 35. & 35. 29. Levit. 8. 36. & 10. 11. & 26. 45. Numb . 4. 37 , 45 , &c. By the hand of Moses and Aaron . Psal. 77. 20. 1 Sam. 16. 20. Iesse sent by the hand of his sonne David . So God speaketh by the hand of his Prophets , 1 Sam. 28. 15. 2 Sam. 12. 25. 2 Chr. 29. 25. By the mouth of his Prophets , Luk. 1. 70. So by his Prophets , viz. as his instruments . Mat. 1. 22. & 2. 15. Thus God wrought miracles by the hands of Paul. Act. 19. 11. or as himselfe speaketh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his ministery , Act. 21. 19. Rom. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by me . Thirdly , that faith is no such cause of justification , as is usually meant by the preposition , joyned either with other causes of justification , or with faith upon other occasions . And first to mention those which Bellarmine saith he will here omit , as that we are justified by Christ , by his blood , by his death , by his obedience : it may not be thought , that when it is said that wee are justified by or through Christ , and by or through faith : or by or through the bloud , the death , the obedience of Christ and by or through faith : that faith , though the same preposition be prefixed before it , should signifie the same kind of cause . When the Apostle saith Rom. 3. 24. that we are justified by the grace of God ; there Bellar. noteth the formall cause of our justification , confounding Gods grace and our charity : freely , that is , saith he , by the bounty of God , noting the efficient by the redemption wrought by Christ Iesus , which noteth the meritorious cause , by faith in his blood : we must needs conceive that faith is a distinct cause from the rest . For neither is it the formall , for there is but one , and that one is charity , as they teach ; nor the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that is Gods bounty and justice , nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the meritorious cause , for thath onely is the merit of Christ. It remaineth then , that it is the instrumentall , which is plainely signified , when it is said , that we are justified through the redemption or satisfaction of Ghrist , by faith , or when the preposition is attributed both to Christ and to faith , as I noted before § . 2. § . V. Bellarmine saith . that in that place , Rom. 3. 24. faith is there noted to be the dispositive cause , which I have allready disproved . The truth is , that for all this flourish which Bellarmine here maketh , hee maketh faith to be no cause at all of justification ; but a remote disposition , which disposeth to justification , no otherwise th●…n servile feare doth which is farre enough from being a cause of justification . If it bee said , that he maketh it a part of the formall cause of justification ; I answer , that , according to the Councell of Trent , they constantly hold , e that there is but one formall cause of justification , and that is charity , which being lost , justification is lost , though faith remaineth . The habit of faith infused ●…s indeed a chiefe part of our sanctification , as a mother grace and root of the rest ; but of justification it is no part , but an instrument . For justification consisteth wholly upon imputation of Christs righteousnesse which faith , as the hand doth receive . § . VI. For the better understanding the manner how faith doth justifie , wee are to distinguish the acts of faith both in justifying and sanctifying . The act of faith in justifying is the elicite and immediate act of faith , which is credere & credendo Christum recipere & amplecti : to beleeve , and by beleeving to receive and embrace Christ. The acts of faith in sanctifying and producing morall dueties , are immediate acts or imperati , which faith produceth by meanes of other virtues commanded by faith , such are sperare , confidere , amare , timere , obedire , pati , &c Of justification the man indued with faith is not the efficient , but the subject and the patient , who receiving by faith ( which is his onely act ) the righteousnesse of Christ , is thereby justified , God imputing to the beleever the righteousnesse of his Sonne : and therefore though to beleeve bee his owne act , yet hee is not said in the active to justifie himselfe by faith , but in the passive to bee justified by faith , Rom. 3. 24. 28. & 5. 1. But in the duties of sanctification and in all morall duties , the faithfull man is the efficient of them , and his faith ( as it is said of arts & other habits ) is the principium agendi , the principle wherby he worketh and of them faith under God is the prime cause , and as some call f that , which is principium agendi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such actions are the most of those which Heb. 11. are so highly commended , which though they were the fruits of justifying faith ; yet were the acts of faith , not as it justifieth , but as it sanctifieth , fortifieth , or otherwise qualifieth them who are endued with it , and this efficiencie of faith , in Greeke and Latine is oftner signified without the prepositions , than with , ( As Heb. 11. ) though the sence be the same . Of justification therefore faith is but the instrumentall cause , justifying relatively , that is in respect of the object which it doth receive ; being the onely instrument to receive that object which alone doth justifie . But of the dueties of sanctification and other morall actions , such as for the most part are mentioned , Heb. 11. whereof the faithfull man is the efficient ; justifying faith , which purifieth the heart and worketh by love , and other virtues , as affiance , &c. is the prime cause , working them not relatively , by apprehending the object , but effectually producing them as principium agendi , wherby Bellarmines dispute out of Heb. 11. is confuted . For there it is said , saith hee , that by faith the Saints overcame Kingdomes , wrought righteousnesse , obtained the promises , stopped the mouths of Lyons , &c. Where the particle by doth not signifie apprehension , but the true cause . For faith was the cause of Abels religious offering , of Noahs preparing the Arke , of Abrahams obedience , &c. All this I confesse : but that which he would inferre therupon , that faith therefore doth not justifie relatively by way of apprehending the object , I have already answered , for that which hee spake before of apprehending relatively , was idle and frivolus . § . VII . The second part of his assumption was , that saith is the beginning of justice and consequently the inchoated formall cause of justification . So that now belike the seven dispositions shall be the inchoated formes of justification , the entire forme being but one , viz. charity ; and consequently , the disposing faith , and the disposing feare , and so of the rest , shall be inchoated charity , which is ridiculous . Bellarmine in this argument as allwayes , by justification understandeth sanctification ; whereof and of all inherent righteousnesse , wee acknowledge faith to bee the beginning , and consequently the beginning of that righteousnesse , by which we are formally just . But of justification , not the beginning only but the accomplishment and perfection is to be attributed unto faith because no sooner doe we by faith lay hold upon the righteousnesse of Christ , which is most perfect , but wee are perfectly justified thereby . And therefore the Fathers , as you heard before , ●… acknowledge faith alone to suffice unto justification . So Origen in Rom. 3. lib. 3. Hierome and Sedulius in Rom. 10. 10. & in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustin . de tempore Serm. 68. Chrys●…log . ser●… . 34. Primasius in Gal. 2. Oecumen , in Col. 2. Theophylact in Gal. 3. Anselm . in Rom. 4. If faith alone sufficeth unto justification , then doth it not onely begin , but also perfect and accomplish it . For Rom. 5. 1. Being justified by faith wee have peace with God. But Bellarmine endeavoureth to prove his assertion , by authority of Scriptures , and testimonies of Fathers . His first testimony out of the Scriptures , is Rom. 4. 5. to him that beleeveth in him that justifieth the ungodly , his faith is counted for righteousnesse : Where saith he , faith it selfe is counted righteousnesse : and consequently , faith doth not apprehend the righteousnesse of Christ , but faith in Christ is it selfe justice . And if it be lively and perfected by Charity , it shall be perfect justice : if not , it shall at the least be unperfect and inchoated justice . Answ. If the question were concerning the approbation or justification of the act of faith , or the habit , I would acknowledge that the Lord doth accept the same , though unperfect in it selfe , as righteous . As the zealous act of h Phinehas was counted unto him for righteousnesse throughout all generations . But the Apostle speaketh of the justification of the person , who cannot by one habit , and much lesse by one act of faith be formally just . But forasmuch as by faith in Christ the beleever receiveth the perfect righteousnesse of Christ : this faith , in respect of the object doth fully justifie the beleever ; and is therefore counted to him for righteousnesse , not that it selfe is his righteousnesse , nor that he is righteous in himselfe , ( who still in himselfe remaineth a sinner ) but in Christ. And such was the faith of Abraham , and of all the faithfull , that , not in themselves , but in the promised seed , all that beleeve in him should be blessed , that is , justified . The Greeke word used sometimes by the Septuagint , as Gen. 18. 18. & 28. 14. and retained by the Apostle , Gal. 3. 8. is very significant , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie , that not in themselves , but in the promised seed they should be justified and blessed , for so the Apostle , Rom. 4. 5 , 6 , 7. useth these words promiscuously , as also Gal. 3. 8. The Scripture foreseeing , that God would justifie the heathen through faith , preached before the Gospell unto Abraham : saying , in thee ( that is in thy seed ) shall all nations be blessed . This blessednesse therefore , this justification is obtained by faith : and therefore is faith counted righteousnesse , because it receiveth it . As for faith it selfe , absolutely considered without relation to its object , we , according to the Popish doctrine , are justified by it neither in the act of justification , nor before . Not before , for untill it be , as they speake , formed with Charity it cannot justifie : nor in the act , for charity alone is the formall cause of justification , and then only are we formally justified when Charity is infused ; or else there are more formall causes of justification than one : which Bellarmine according to the doctrine of the Councill of Trent , doth utterly deny . § . VIII . His second testimony , 1 Corinthians . 3. 11. another foundation can no man lay , besides that which is laid , which is Christ Iesus . By foundation , saith hee , Augustine and other interpreters understand faith in CHRIST . But Paul himselfe ( say I ) in expresse termes saith , that this foundation is Christ himselfe ; who most properly is called the foundation of his Church . If therefore saith bee but the beginning and a part of justification , because in Bellarmines conceit it is called the foundation ; then Christ himselfe the author and finisher of our faith , and our perfect Saviour , who most properly is the foundation , i shall afford us but a beginning and a part of our justification . But be it that faith is called the foundation : yet I would rather thinke , that it is called the foundation relatively , because Christ , whom it apprehendeth , is the foundation , than that Christ should bee called the foundation , because faith is . Sometimes faith is put for the object of it , and so is hope : and thus some understand , Gal. 3. 23 , 25. But that Christ should bee put for faith , I suppose is not usuall . But whereof is it the foundation ? it is the foundation , the beginning , the root , the fountaine of Sanctification , and of all inherent righteousnesse : yet of justification it is not , but Christ onely , who alone is the foundation of all our happinesse . Augustine indeed by foundation understandeth k not onely Christ himselfe , but faith also working by love ; which as Bellarmine said in the last argument , is not ( as here he speaketh ) the beginning , but the perfection of justice . Chrysostome and Theophylact , whom hee quoteth speake not of faith but of Christ onely . Howbeit if faith must be held to be this foundation , I doubt not , but that according to the Scriptures , l we are to understand the doctrine of faith concerning Christ , which often times is called faith , which foundation the Apostle laid , when hee preached the Gospell , and whereupon other preachers are to build . This argument therefore was farre fetched , and cannot be brought to conclude the point . The foundation is Christ , and not faith . Or if faith , then either the habit of faith working by love , which is not the beginning or foundation of justification , but of sanctification : or the doctrine of faith , of which the question is not understood . § . IX . His third testimony is Act. 15. 9. purifying their hearts by faith : which plainely speaketh not of justification , but of sanctification . For we having received Christ by faith , hee dwelleth in our hearts by faith and by his Spirit , applying unto us not onely the merit of Christ his death and resurrection to our justification ; but also the virtue and efficacie of his death to mortifie sinne in us , and of his resurrection to raise us to newnesse of life . The testimonies of the Fathers serve all to prove , that saith is the foundation and beginning of a godly life , which because we doe freely confesse he might have forborne to prove . § . X. The third part of his assumption was , that faith doth obtaine remission of sinnes , and after a sort merit justification , and therefore justifieth not by receiving and apprehending the promise . Answ. In the antecedent of this reason Bellarmine contradicteth the Councill of l Trent which hath decreed , nihil eorum quae justificationem precedunt , sive fides , sive opera ipsam justificationis gratiam promeretur . None of those things which goe before justification , whether faith , or workes , doe merit the grace of justification . But here Bellarmine ought to have proved three things , which because he could not prove , he taketh for granted . The first is , that by other things , besides faith , we doe merit justification : which notwithstanding God doth grant us gratis , that is freely , and without merit . For if faith did merit it , which nothing else in us can doe , it would follow , that faith doth justifie alon●… . The second , that faith doth not obtaine remission of sinnes by receiving and apprehending the object which is Christ. But the Scriptures say plainely , m that by beleeving in Christ , that is by receiving of him , we receive remission of sinne . The third , that impetrare est quodammodò mereri , to impetrate , is after a sort to merit : for then , what by faithfull prayer we begge of God , we should be said to merit : and in like manner the beggar , should by begging merit his almes . But what saith Bellarmine elsewhere ? n Multum inte●…esse inter meritum & impetrationem , that there is great difference betweene merit and impetration : and o Thomas , Impetramus ea qu●… non meremur . Meritum nititur justitia Dei , impetratio benignitate ; wee impetrate those things which we doe not merit . Merit relieth upon Gods justice ; Impetration on his bounty . But let us examine his proofes . § . XI . The first , out of Luk. 7. 50. where our Saviour telleth the Woman , to whom he had said , thy sinnes are forgiven thee , that her faith had saved her : for saith he , it could not wel be said , that her faith had saved her from her sinnes , that is , justified her , if it conduced no more to justification , than onely to receive the pardon . For who would say to a poore man , who onely put forth his hand to receive the almes , thine hand hath releeved thee : or to a sicke man , who received a medicine with his hand , thy hand hath cured thee . Answ. Bellarmine before , Chap. 13. alleaged this place to prove , that the great love of this Woman towards Christ had procured the remission of sinnes , which , if it had beene true , would have proved , that not her faith , but her love had saved her . Secondly , when our Saviour saith , thy faith , namely in me , hath saved thee ; his meaning is , that himselfe being received by faith had saved her . As for the similitude of the hand : I say thus , that if releefe by almes , or cure by Phy●…cke were promised upon this condition onely , that whosoever would but put forth his hand to receive the almes , or the Physicke , should be releeved or cured ; it might truely be said , that by the hand , as the instrument , ●…elatively , the party is releeved , or cured . For such gracious promises hath God made to us , that if we shall but put foorth the hand of faith to receive Christ , wee shall bee justified and saved from our sinnes . And such is the accompt that he maketh of this instrument by which onely we receive Christ , that for our comfort he may say unto any true beleever , as hee did to the woman , thy faith hath saved thee . For as when the people of Israell p were bitten by the fiery Serpents , the Lord having promised safely to all that should but li●…t up their eyes to behold the brasen Serpent , which Moses had set on high to that purpose : it might then have beene said of those that were saved , that their eye had cured them : So our Saviour was lift up , upon the crosse , that whosoever doth but looke upon him with the eye of faith , shall be saved . Not that the hand absolutely doth releeve or cure , but relatively in respect of the almes , or of the medicine , which it doth receive . Nor that the eye of the body did cure those who were stung , but the brasen Serpent which was a figure of Christ , beheld with the eye : Nor the eye of the soule , which is faith , doth absolutely and by it selfe justifie or save , but relatively in respect of the object , which it doth behold , that is to say , the Lord Iesus , whom God hath propounded to be a Saviour to all that see q him , and receive him by faith . § . XII . His second proofe is from the speech of Christ to the woman of Canaan , who had earnestly prayed unto him , and would take no repulse , Matth. 15. 28. O woman great is thy faith , and Mar. 7. 29. for this saying , goe thy way , the Devill is gone out of thy daughter , for here plainely , saith he , the efficacie of obtayning health is attributed to faith . Neither may it be answered , that it is one thing to speake of justification , and another to speake of the cure of a bodily disease . For our Lord in the very same words attributeth to faith both the one and the other . For as hee said to the woman , which was a sinner , Luk. 7. 50. thy faith hath saved thee ; so in like manner , to the woman , whom hee cured of a bloudy issue . Matth. 9. 2●… . and to the blind man , whom hee restored to sight . Mark. 10. 52. Answer . Though the woman of Canaan , and the blind man by prayer obtained their desires ; yet it was the prayer of faith , as Saint Iames calleth it , which was effectuall and prevailed with Christ , Iam. 5. 16. and therefore to faith , I confesse , the efficacie is to be ascribed . And although it may well be thought , that our Saviour , when hee used the same words , thy faith hath saved thee , to the woman which had the issue of bloud , and to the blind man , which hee used to the sinner , whose sins he had forgiven : that he , being the Physitian of the soule , used them in the same sence , to assure them of a greater blessing , than the bodily cure : Matth. 9. 2. yet I doe not deny , but that by faith and by the prayer of faith , the health both of the body and soule is obtained , for as by beleeving , or apprehending by faith the righteousnesse of Christ , which hee had and performed for us , wee are justified : so by beleeving the divine power and goodnesse of Christ many were cured of their bodily diseases . And yet as it was not their faith apprehending the power and goodnes of Christ , which did heale them , but the power and goodnesse of Christ which by faith they apprehended , as it is said Act. 3. 16. his Name , by faith in his name , hath made this man strong : so is it not our faith absolutely , whereby wee apprehend the righteousnesse of Christ , which doth justifie us , but the righteousnesse of Christ apprehended by faith . And whereas Bellarmine will have the like efficacie to be ascribed in justifying unto faith , as in obtaining bodily health , I take him at his word , for hereby it is evidently proved , that faith alone doth justifie , for our Saviour for the obtaining of bodily health required faith onely . Luk. 8. 50. Mar. 5. 36. Bee not affraid , Only beleeve : and the like may bee gathered out of Matth. 9. 28 , 29. Mark. 9. 23. Iohn 11. 40. § . XIII . His third proofe is from the example of Abraham ; Rom. 4. 20 , 21 , 22. In the promise also of God he staggered not by distrust , but was strengthened in faith giving glory to God , most fully knowing , r ( or being fully perswaded ) that whatsoever he promi●…ed he also is able to performe , therefore it was also reputed to him for righteousnesse . Here , saith Bellarmine , the Apostle rendreth t●…e cause , why faith was reputed to Abraham for righteousnesse , because by beleeving he gave glory to God. Therefore that faith pleased God , by which he was glorified , and therefore by the m●…rit of that faith which notwithstanding was the gift and grace of God , hee justified Abraham . His reason may thus be framed . Whatsoever pleaseth God meriteth justification . Abrahams faith pleased God , because he was glorified thereby . Therefore Abrahams faith merited justification . The proposition is to bee denyed , for before men can please God , they must bee reconciled unto him and justified by faith , therefore our pleasing of God is not a cause , but a fruit of our justification , and it is evident , that before that promise was either made to him by God , or beleeved by him , Abraham was justified , and therefore not by the merit of that beleefe . Againe , where men or their actions doe please God , not in and for themselves , but in and for Christ in whom alone hee is well pleased , there mercie is to bee ascribed unto God , but not merit to them . Yea , but the Apostle inferreth , therefore it was reputed to him for righteousnesse . That argueth Gods acceptation , not his merit . Howbeit that place may bee understood , as that Iam. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousnesse , not that Abraham did then first beleeve , or was then first justified , and much lesse that he merited by that act of faith his justification , which he had long before . § . XIV . His fourth proofe is out of Rom. 10. 13 , 14. to which I answered before s the thing which here hee would , but doth not prove , though indeed it needs no proofe . is , that faith by invocation obtaineth justification . Howbeit the Apostle doth not there set downe the order of our justification , but the series and order of the degrees of salvation beginning at our vocation , unto which three degrees are referred , viz. hearing of the word , which presupposeth preaching , and that sending , upon which followeth faith and justification thereby , faith bringeth forth the dueties of ●…anctification , and namely invocation , which sometimes , and namely in that place of Ioel t is put for the whole worship of God , which is the forerunner of salvation , but here is no snch thing , ▪ either mentioned or meant , that by invocation faith obtaineth justification , and therefore little reason had he from thence to inferre , that therfore faith doth not justifie relatively by receiving for sooth justification offered , but by seeking , knocking , as●…ing , and finally by invocating and impe●…rating it , doth justifie . but passing by the weakenesse of his argument , I answere to that which hee inferreth , that faith beggeth justification , no otherwise , but with relation to Christ and his merits by it received . For as God forgiveth no sinnes , for which Christ hath not satisfied , nor accepteth any man to life , for whom Christ hath not merited it : so are not we to beg justification at the hands of God , but in the name and mediation of Christ beseeching God for Christ his sake , that forasmuch as Christ hath satisfied the justice of God for the sinnes of all that beleeve in him , and hath merited salvation and all spirituall blessings in heavenly things for them : that it would therefore please God to accept of Christs satisfaction and merits in our behalfe , imputing unto us both his sufferings for the remission of sinnes , and his obedience for the acceptation unto life , of us who receiving him by faith , desire to be made partakers of his merits to our justification . For as in our mindes we receive Christ by a lively assent or beleefe , as hath beene shewed : so in our hearts we receive him by an earnest desire , expressed in our prayers to be made partakers of him and his merits . Neither doth it follow , that if by faith we imp●…trate or obtaine remission of sinnes , that therefore faith is the meritorious cause of justification , unlesse it bee understood relatively , in respect of Christ : who is the onely meritorious cause , both of our justification , and salvation , whom faith , as the instrument , doth apprehend . § . XV. His fifth and last reason is out of Heb. 11. Where the Apostle by many examples teacheth , that by faith men doe please God : and consequently , that faith is of great price and merit with God. Answ. That faith doth please God and is of high account with God , I meane a true lively justifying faith ( not the faith of Papists hypocrites and Devils ) wee freely acknowledge to the honour of God the giver of it , and to the shame of the Papists , who , for all their saire pretences here , doe much vilifie it . Howbeit merit wee ascribe none to it , unlesse it be relatively , by apprehending Christs merits to our justification and salvation . That Abel , Henoch , and others mentioned Heb. 11. did please God by faith , doth not disprove our justification relatively , but proves it . For God is pleased with none but in Christ , in whom he is well pleased . He is pleased with none in Christ , but with them only , that by faith receive him . § . XVI . To these places of Scripture , Bellarmine addeth tenne testimonies out of Augustine , nine whereof doe testifie , that by faith righteousnesse is impetrated , that is , by request obtayned : and the righteousnesse which hee speaketh of , is not the righteousnesse of justification , but of sanctification . Neither doe they prove any thing in this point but what wee confesse ; that by faith , which purifieth the heart , and worketh by love , wee obtaine ( for that Augustine meaneth by merits ) both the graces , that is , the habits and the fruits , that is the acts of sanctification , which we call good workes , The testimonies are these 1 fides inchoat meritum , ut per munus Dei bene oper●…tur , where by merit he understandeth the grace of living well . 2 that faith doth merit that is obtaine the grace of working well . 3 Lex adducit ad fidem , fides impetrat Spiritum largiorem , diffundit Spiritus charitatem , charitas implet legem . 4 Quod factorum lex minando imperat hoc fidei lex credendo impetrat . 5 Per legem cognitio peccati , per fidem impetratio gratiae contra peccatum , per gratiam sanatio animae . 6 Violentia fidei Spiritus sanctus impetratur , per quem diffusa charitate in cordibus nostris lex non timore poenae , sed justitiae a more completur . 7 In nov●… testamento fides impetrat charitatem . 8 Ex fide ideo dicit Apostolus justificari hominem , non ex operibus ; quia ipsa prima datur , ex qua impetrentur caetera , quae proprie opera nuncupantur , in quibus , justè vivitur . 9 Fidès & non potita conceditur , ut ei potenti alia concedantur . His tenth testimony which in order is the second , Nec ipsa remissio peccatorum sine aliquo merito est , si fides hanc impetrat . neither is the remission of sinnes it selfe without any merit , if faith doe obtaine it . Neither is there no merit of faith , by which faith hee said , u O God bee mercifull to mee a sinner : and worthily did that faithfull man being humbled goe home justified , because hee that humbleth himselfe shall be exalted . Where Augustine abusively useth , as other Latine Fathers often doe , the word merit in the sence of obtaining and that by request : and that appeareth by * Bellarmines owne confession , that Augustine doth use to call merit any good worke , in respect whereof we obtaine some other thing : and by the place it selfe . In which sence , hee saith , the Publican by his humble and faithfull prayer , having obtained remission of sinnes , went home justified . For if merit , properly so called , did goe before remission of siune , then men should merit before they bee in state of grace , which Bellarmine denyeth ; then should wee not bee justified , either gratis , that is , as all , even Bellarmine himselfe , expound it , sine meritis , or by the grace , that is , the gracious and undeserved favour of God , when wee deserved the contrary . Againe , be●…ore remission of sinnes and justification all men bee sinners and unjust . Now , as Augustine saith in the very next words going before , quid habere boni meriti possunt peccatores ? What good merit can sinners have ? and a little before that , meritis impii non grattam , sed poena debetur : To the merits of a wicked man not grace , but punishment is due . Finally , the Papists themselves ordinarily confesse , that their first justification cannot be merited which is grace onely , and not reward . Though some of them sometimes doe talke of merits of congruity , which properly are no merits : or if they be , Pelagius his maine errour must take place , gratiam secundum merita dari , that grace is given according to merits . Bellarmine here saith that hee hath proved x elsewhere , that faith , and contrition , and other dispositions doe merit the grace of justification : which the Councill of y Trent expressely denieth . § . XVII . His fifth principall argument to prove that faith alone doth not justifie , consisteth of two arguments drawne from two principles , which he will but point at now , but hereafter demonstrate . The one is from the formall cause of justification : the other , from the necessity of good workes unto salvation . For if the formall cause of our justification bee a righteonsness●… infused , and really inherent in us , and not the righteousnesse of Christ apprehended by faith ; then faith alone doth not justifie : but the former is true : therefore the latter . The consequence of the proposition we grant , for unto sanctification faith alone doth not suffice : but there must be a concurrence , not onely of other habituall graces thereunto , but also of actuall obedience . But justification is not to be confounded with sanctification . Neither doe we say , that the righteousnesse of Christ is the formall cause of justification , but the matter , by imputation whereof we are justified . The assumption , namely , that we are justified by a righteousnesse infused , and really inherent in us , he saith , hee will fully prove in the next booke z But all his proofes I have already fully answered and confuted * in the third and fourth controversies concerning the matter and forme of justification , and have by necessary arguments , both disproved the negative , to wit , that wee are not justified by any righteousnesse inherent in us , or infused into us : and proved the affirmative , viz. that we are justified onely by the righteousnesse of Christ imputed unto us . From whence I have also demonstrated the truth of this assertion , that we are justified by faith alone , that is , by the righteousnesse of Christ alone , apprehended onely by Faith. A TREATISE OF IVSTIFICATION . THE SEVENTH BOOKE : Concerning good Workes . CAHP. I. To avoid Popish calumniations , it is shewed , that we doe hold the necessity of good works , and doe urge the same by better arguments , than the Popish religion doth afford . § . I. AS touching his last argument , which he bringeth to prove , that faith doth not justifie alone , drawne from the necessity of good works , I am now to treat . For this is the sixth capitall Errour of the Papists in the controversie of justification , in that they stiffely hold , that good workes are necessarily required unto justification , as causes thereof and to salvation as the merit thereof . But before I dispute the question , I am to meet with some calumniations of the Papists . The first , that wee by denying the necessity of good workes as being neither causes of justification , nor merits of Salvation , doe dis●…ourage the people from wel . doing ; and by teaching that by saith alone we are justified and saved , doe animate and encourage them , to the practise of all sinne and iniquity . I answere , that we doe not deny the necessity of good workes , and that w●… use better arguments to deter the people from sin , and to encourage them to well doing , than the Papists by their doctrine can doe . For to teach men to do good works with an opinion either of satisfaction , propitiation , or of merits , which are the three chiefe arguments of the Papists , that they are satisfactory , propitiatory and meritorious , is to teach men to mar good works rather than to make them . Because a good work undertaken with an opinion , either of satisfaction or justification by them , or of merit , though otherwise it were good , becomes abominable unto God , as der●…gating from ●…he alone and al-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments , that by their good workes they are justified , and for them shall be saved ; whiles t●…eir conscience must needs tell them , that besides the guilt of their manifold sinnes , their good workes are impure , and that they can merit nothing at the hands of God , but punishment These therefore who have just cause to doubt , or rather to despaire of justification by their workes , and of salvation by their merits ; cannot by these arguments receive true encouragement to well doing , but rather discouragement there from . But although wee deny good workes to be either causes of justification , or merits of Salvation : yet we affirme them to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good and a profitable , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessary . The which I will shew to prevent both the malitious slanders of the Papists , and also the prophane abuse of carnall Gospellers , who turne b the grace of God into wantonnesse . Good , I say , as being commended and commanded of God , and therefore to be ensued , Phil. 4. 8. Rom. 12. 17. Psalm . 34. 13. Profitable , as being rewa●…ded both beatitudine vice , c with the blessednesse of this life , and beatitudine patriae with the blessednesse d of the life to come , 1 Tim. 4. 8. § . II. Necessary , though not necessitate efficientiae as causes ; yet necessitate presentiae , as necessary consequents of justification , and as necessary antecedents of glorification . They are necessary , I say , by a necessity not onely privative ( if I may so speake ) but also positive . Privative , because without them the profession of faith is not onely vaine and unprofitable , but also hurtfull and pernicious : Vaine , because such a ●…aith is dead e and counter●…eit , justifying neither alone nor at all . Hurtfull , because being planted in the vineyard of God , that wee might become trees f of righteousnesse ; if we bring not foorth good fruit , wee must looke to be g cut downe , or stocked h up ; or like the figtree which having greene leaves , but no fruit i Christ accursed . Such professours are like the barren ground , k which receiving the raine often falling upon it , and bringi●…g forth thornes and bryars , is rejected , and nigh unto cursing , whose end is to be burned . Like to the foolish l Virgins , who having a lampe of an externall profession , but wanting the oyle of saving grace , when the Bridegroome commeth , are to be shut out . Like the chaffe m in the floore , which is to be winnowed from the wheat . Like goates n in Christs flocke , which are to bee separated from the sheepe . Like bondservants in Gods house o which are not there to abide , but with the bondwoman and her p sonne are to bee cast out : who having a formall profession of religion q , but denying the power of it , which is the faith of hypocrits , must looke to have their portion with hypocrits , r where is weeping and gnashing of teeth . § . III. They are necessary also by a positive necessity , and that manifold . As first by the necessity of infallibility , in respect of Gods Decree , Word , Oath . In respect of of his decree . For whom God hath predestinated to salvation , hee hath predestinated unto s sanctification ; that they may be conformable to the t image of his Sonne . And therefore whosoever doth hope u to become like unto Christ in glory , he must endeavour , in some measure , to resemble him in grace . We exhort therefore our hearers , that they doe not abase the doctrine of predestination , with those who were called predestinatiani , as to thinke , that either because they suppose they are elected , they shall be saved , howsoever they live : or because they thinke , that they are not elected , they cannot be saved , though they should live never so godly : as if godlinesse , if they be elect , were needlesse , or if not , bootlesse . But forbearing to prye into Gods secret counsels , ( which are to be adored and not searched into ) to have recourse to Gods word . For the * secret things belong unto the Lord our God ; but the revealed things to us , that wee may doe them . For there we shall finde these two things : first , that where God hath ordained the end , hee hath also ordained the meanes . And therefore as it is necessary , that the end should be accomplished , because decreed by God : so it is as necessary in respect of the same decree , that the end should be atchieved by the same meanes which God hath preordained . Now , whom God hath elected , them he calleth x , whom he calleth ( according to his purpose ) them he justifieth by faith , whom hee justifieth by faith , them he sanctifieth by his Spirit ▪ whom hee calleth , justifieth , and sanctifieth , them , and no other , he glorifieth . Therefore as it is necessary in respect of Gods decree , that those who are elected shall be saved : so it is as necess●…ry in respect of the same decree , that they should attaine to salvation by these degrees : that is , first they must be called and converted unto God , they must bee justified by a true faith , they must in some measure be sanctified by the holy Spirit . The second thing is , that in the word the Lord revealeth his purpose concerning those that live well or ill . Thou thinkest , because thou hast a conceit that thou art elected , thou canst not be damned , though thou live never so wickedly . But be not deceived , for God hath revealed his purpose concerning impenitent sinners , who live and dye in sinne unrepented of y , that there is no inheritance for them in the kingdome of God. As for example , thou art a drunkard and wilt not be reclaimed from this sinne , and yet presumest that thou shalt be saved , because thou hast a conceit , that thou art elected . But be not deceived ; no drunkards shall inherit the kingdome of God. On the other side , thou hast a conceit , that because thou art not elected , thou canst not be saved , though thou shouldest live never so godly . But the Scripture is plaine , that whosoever truely beleeveth in Christ , whosoever unfainedly repenteth him of his sinnes , whosoever walketh uprightly before God making Conscience of his wayes , hee shall bee saved . Therefore whatsoever thy conc●…it may bee , concerning thine election , or not election , if thou doest truely beleeve in Christ , and repenting of thy sinnes doest endevour to lead a good life , as sure as God is true , thou shalt be saved . § . IV. Secondly , in respect of Gods Word which is infallibly true . Now the word plainely testifieth , that whosoever is in Christ , a is a new creature ; that those who are in Christ , b live not after the flesh but after the Spirit : that they who are Christs , doe crucifie c the flesh with ●…he lusts thereof : that Christ was made unto us , not onely righteousnesse d and redemption , but also sanctification : that Christ came not with water alone , e or bloud alone , but with water and blood : the bloud of redemption to cleanse us from the guilt of sinne : and the water of ablution to purge us from the pollution of sinne : that in whom Christ dwelleth by faith , f hee dwelleth in them by his Spirit , and that if any man have not the Spirit g of Christ , he is none of his : that faith being a fruit of the Spirit , and a grace of regeneration , it cannot bee where the Spirit of grace and regeneration is not , and that unlesse men bee regenerate and borne a-new , h they cannot see the Kingdome of God. § . V. Thirdly , in respect of Gods Oath , in which it is impossible i that he should lye . Now God hath sworne , that whom he redeemeth from the hand of their spirituall enimies , k he will give them to worship him in holinesse and righteousnesse before him all the dayes of their life . For redemption is as well from the dominion of sinne , as from the guilt of it . As for those , who commit sinne , l that is , in whom sinne raigneth , they are the servants of sinne , and therefore not actually redeemed by Christ ; for whom the Sonne freeth , m they are free indeed . Those that are freed from sinne n become the servants of righteousnesse . Those that are delivered from the hand , that is , the power of their spirituall enemies , are ipso facto made the servants of God o whose service is true freedome . Thus much of the necessity of infallibility . § . VI. Secondly , they are necessary necessitate pracepti , imposing a necessity of duety , towards God. Our Neighbour . Our Selves . Towards God : that wee may bee not onely obedient , p obsequious and well pleasing unto him : but also ( which ought to be the chiefe respect of all our actions ) that wee may shew our selves thankefull unto him , who hath been so gracious unto us . First , by loving him againe , who hath lovedus first q For when the love of God is shed abroad in our hearts r by his spirit , that is , when by faith wrought in us by his spirit we are perswaded of Gods infinite and unspeakable love towards us : it cannot be , but that our hearts should reflect some love towards him ; which is to be shewed in a willing observation s of his Commandements . Secondly in bringing forth those fruits , which God expecteth , and in atchieving that end , which God propoundeth to himselfe in all his benefits bestowed upon us . This is the will of God t even our sanctification : that fruit , u which he expecteth , that end , wh●…ch hee aimeth at in all his blessings . This is the end of our el●…ction * that we may bee holy : of our vocation 1 Thess. 4. 7. of our redemption 1 Pet. 2. 24. Tit. 2. 14. Ephes. 5. 26 , 27. Of our reconciliation Col. 1. 21 , 22. Of our regeneration , Ephes. 2. 10. Of all his temporall benefits , Psal. 105. 45 ▪ Thirdly , by adorning the doctrine of God our Saviour , Tit. 2. 10. Fourthly and principally , by glorifying God who hath been so good unto us , and propounding his glory x unto us in all things . For herein God is glorified , if we bring forth much fruit , Ioh. 15. 8. § . VII . Secondly , towards our Neighbour : first , for avoiding of offence , 1 Cor. 10. 32 ▪ Phil. 1. 10. making straight pathes y unto our feet , that others treading in our steppes need not stumble or fall , providing things honest z in the sight of all men , labouring and endevouring to have a good con●…cience void of offence a towards God and towards men . Secondly that wee may edifie our neighbours by a godly example and provoke b them to good workes , and winne them unto Christ , 1 Pet. 3. 1. Thirdly , that wee may stoppe c the mouthes of the adversaries , which otherwise would bee open to blasphem●… the truth , Tit. 2. 5. Fourthly , that wee may cause them also to glorifie God , Matth. 5. 16. Fifthly , that wee may doe them good d in exercising judgment , e and in practising the dueties of charity and mercie towards them . Thirdly , towards our Selves . First , that wee may avoid those judgements which are threatned against all sinnes both of omission and commission . Deut. 28. 15 ▪ &c. Matth. 3. 10 & 25. 41 , 42. Secondly , that wee may be made partakers of those blessings which are promised f to those who a●…e obedient to the will of God , Psal. 84. 11. § . VIII . Thirdly , they are necessary , necessitate signi , as necessary signes and evidences , whereby wee are to gather assurance to our selves of our justification , whereby our faith is g to bee demonstrated , whereby wee are to make our calling , and our election h sure . Our election can not bee knowne à priori , by any foregoing thi●…gs , but à posteriori , and namely by the fruits of sanctification , which are also the fruits of our election . For by a godly life our faith and justification is manifested 1 Ioh. 3. 7. ( ●…n respect wherof the faithfull are said to be justified by their workes , Iam. 2. 21 , 25. ) being justified , i it is certaine , that they are called according to his purpose : and i●… so called , then elected : are they elected ? then undoubtedly they shall bee saved . They are the cognizances of them k that are to bee saved ; for by faith wee receive the inheritance among them that are l sanctified . They are the evidences , by which we shall be judged at the last day : at which time God will judge men m according to their workes . For wee must all appeare before the judgement seat of Christ , that wee may receive according to those things which we have done in the body , n whether it bee good or evill . Those that have done good , o shall goe into everlasting life : and they that have done evill , into everlasting punishment . For good workes , though wee are not justified by them , nor saved for them : yet they are the evidence , according to which our Saviour will pronounce the sentence of salvation Matth. 25. 34 , 35. According to that Psal. 62. 12. And to thee Lord , mercie , for thou rewardest a man ( meaning the godly man ) according to his workes . § . IX . Lastly , they are necessary necessitate medij , and as that , which though it be no cause , is called causa sine qua n●…n . And thus they are necessary , first , as the way , which leadeth to life eternall , via qua nos perducturus est ad finem itsum quem promisit , p the way by which hee will bring us unto that end which he hath promised , saith Augustine . For those that are justified , and by justification entituled to the Kingdome of heaven , they are to goe in the way of sanctification towards their glorification , E●…h . 2. 10. good workes therefore though they bee not the cause of raigning yet they are the way to the Kingdome . And so saith Bellarmin●… himsel●…e , q that although God in predestination hath determined to give the Kingdome of heaven to certaine men whom he loved without any prevision of workes : notwithstanding hee did withall ordaine that in respect of the execution , the way to come to his Kingdome , should be good workes . I say then with the Prophet Esay , r this is the way let us walke in it . Secondly , as necessary fruits of our election , for wee are elected to that end that we should bee holy , Ephes. 1. 4. as necessary fruits of faith , without which it is judged to bee dead , ●…am . 2. 26. as unseparable consequents of our redemption and justification , Luk. 1. 74. And as they are necessary consequents of our justification , so they are necessary forerunners of salvation , by which wee are fitted for Gods Kingdome , because no uncleane thing can enter into the Kingdome of heaven , Apoc. 21. 27. and finally so necessary is a godly life , that without it no man shall see God. Heb. 12. 14. I conclude with Bernard , s that good workes are occulia predestinationis jndicia , futur●… f●…licitatis presagia , via regni , non ca●…saregnandi , tokens of our secret predestination , presages of our future happinesse , the way to the Kingdome , but not the cause of our obtaining that Kingdome . For howsoever good workes are necessary in many respects , as I have shewed , necessitate presentiae ; yet they are not necessary necessitate efficientiae , as causes of our justification . § . X. Secondly , the Papists calumniate us , as if wee taught that good workes are not necessary to sanctification , which slander , as all the rest , ariseth from their willfull and pernicious errour in consounding justific●…tion and sanctification . In the question of justification we hold , according to the Scriptures , that if our owne workes or righteousnesse should bee obtruded unto the Lord as the matter or merit thereof , whereby wee should bee both acquitted from our sinnes and so delivered from hell and also entituled to the Kingdome of heaven , they are not onely to bee rejected , but also detested as t menstruous clouts , as dung , u as losse . But in the question of sanctification , where they are considered , both as fruits of faith and the Spirit , as consequents of justification , whereby wee testifie our thankefulnesse to God , gather testimonies to our selves of our justification , benefit and edifie our brethren●… and also as necessary forerunners of glorification , whereby we are fitted and prepared for Gods Kingdome ( unto which by justification wee are entituled ) and as the way wherein we are to walke towards our heavenly countrey , and as the evidences according to which our Saviour will judge us at the last day , &c. wee doe acknowledge they are highly to be esteemed of , as those things wherein our sanctification doth in good part consist . For wee doe teach , that our sanctification is partly habituall , consisting in the habits of sanctifying graces , faith , hope , charity , humility , the feare of God , &c. which is the first justification of the Papists : and partly actuall consisting in our new obedience , or , which is all one , in good workes ; which is their second justification . This then is that which we doe hold , that although good works doe not concurre with faith unto the act of justification , as any cause thereof : yet of necessity they must concurre in the subject , that is , the party justified , as necessary fruits of faith , as necessary consequents of justification , as necessary antecedents of salvation . And this is that , which not only we , but Bellarmine himselfe often citeth out of Augustine : Bona opera accedunt justificato , non praecedunt justificandum : or thus , bona opera non praecedunt justificandum sed sequantur justificatum , good workes doe not goe before , but follow after justification , which is a pregnant proofe , that they are no causes thereof . CAP. II. That we are not justified by Workes . § . I. HAving thus avoided the calumniations of the Papists , wee are now to dispute the question : which is to bee understood , not of justification before men , whereby we are declared or knowne to bee just : but of our justification before God , whereby hee maketh us just : nor of workes , as fruits and consequents , but as of causes of justification . For we doe confesse , that men are justified declarativè , that is declared and knowne to be just to themselves or others by good works , as the proper fruits of faith , and undoubted consequents of justification : but wee deny that we are justified before God by good works , as any causes therof . And this our assertion we will first prove by necessary arguments , and then defend the same against the objections of the Papists . § . II. And first I prove it by all the arguments which I used before , to prove the five severall points already handled . For first , if justification is not to be confounded with sanctification , as if it consisted in a righteousnesse inherent in our selves , or performed by our selves ; then are we not justified before God by workes , But the former hath beene clearely proved ; therefore the latter is to be confessed . .2 If wee bee justified by the meere grace of God , and that freely , without respect of any workes done by us ; then are we not justified before God by works . For the holy Ghost maketh such an opposition a betweene grace and workes , that if we be justified by the one , we cannot be justified by the other . But the antecedent hath beene formerly proved , therefore the consequent cannot be denyed . 3. If we be not justified before God by righteousnesse inherent in , or performed by our selves , but onely by the righteousnesse of Christ through f●…ith , then are we not justified by workes . But the first I have demonstrated by many undeniable arguments : therefore the second must be granted . 4. If we be justified by imputative righteousnesse , that is to say by the righteousnesse of Christ imputed to them that beleeve , the Lord imputing righteousnesse unto them b without workes ; then it is evident , that wee are not justified by workes , but that is most true , as hath plentifully beene proved ; therefore this . 5. If we be justified by faith alone , then not by workes . But we are justified by faith alone , as hath beene proved ; therefore not by workes . The arguments reduced to these five heads , which were very many , and impregnable , might satisfie any reasonable man , who is not wilfully addicted to his owne erroneous conceits , though I should adde no more : but because wee have to deale with men unreasonable I will adde some . § . III. And first out of Rom. 4. 4 , 5 , 6. He that worketh not , is not justified by workes : he that beleeveth , worketh not , as the Apostle there sheweth . And againe , to whom faith is impured unto righteousnesse without workes , they are not justified by workes : to all the faithfull faith is imputed unto righteousnesse without workes , therefore none of the faithfull are justified by workes . The assumption is thus proved : If to Abraham his faith was imputed for righteousnesse without works , then are all the faithfull justified without workes : for Abraham is by the Apostle propounded as a patterne : therefore as he was justified so are we , Rom. 4. 22 , 23. 24. But to Abraham his faith was imputed for righteousnesse , as the Apo stle teacheth , Rom. 4. 3 , 4 , 5. Therefore all the faithfull are justified without workes . 2. The true doctrine of justification is taught in the Scriptures : justification by workes is not taught in the Scriptures : for the justification taught in the Scriptures , is an action of God justifying a sinner , but this by workes , is neither an action of God , neither is it the justification of a sinner , but the action of the justitiary himselfe , who by the exercise and practise of good workes increaseth his inherent justice , or fanctification : which hath no affinity with that justification , which is taught in the Scriptures . 3. None that are justified by faith are justified by workes ; all the faithfull are justified by faith , therefore none of the faithfull are justified by workes . The proposition is evidently proved by that opposition which the Apostle constantly maketh betweene faith and workes in the question of justification : asfirming that men though abounding with works of grace , are justified by faith without workes , and saved by faith and not by workes , Rom. 3. 28. & 4. 3 , 4 , 5. Ephes. 2. 8 , 9. Tit. 3. 5. 4. If any be justified by workes , then either the regenerate man or the unregenerate : but neither the unregenerate , as the Papists confesse : nor the regenerate , for they are justified already . Neither doe the Scriptures acknowledge any sorts or degrees of justification before God. § . IV. 5. All that are justified by workes , are justified by that obedience which they performe to the Law : But none are justified by the obedience which they performe to the Law : therefore none are justified by workes . The proposition is manifest . Because the Law being a perfect rule of all inherent righteousnes , there neither are nor can be any good works , which are not prescribed in the Law. Yea , whatsoever worke is not conmable to the Law is sinne . The assump●…ion may bee proved by many undeniable arguments . First , by all those places , which plainely testifie , that by the workes of the Law , that is , by obedience done to the Law , no man living shall be justified , Rom. 3. 20 , 28. Gal. 2. 16. For by the workes of the Law wee understand all duties prescibed , and all that obedience which is required in the Law. 2. Those that are accursed by the Law are not justified by their obedience of it . For to bee justified , is to bee blessed , Rom. 4. 6. and therefore to be justified , and to be accursed , are things repugnant . But all men whatsoever , even those which seeke to bee justified by their obedience to the Law , are by the Law accursed . Therefore no man is justified by his obedience performed to the Law. And this is the Apostles argument , Gal. 3. 10. as I have shewed before c . All transgressours of the Law , are by the Law accursed . All men since the fall are transgressours of the Law , Christ onely 〈◊〉 excepted ; this assumption the Apostle omitteth , because hee taketh it for granted , as being a truth received among the faithfull in those times , though in these dayes denied by the justitiaries of Rome , but elsewhere it is by the Apostle expressed , as Rom. 3. 23. all have sinned . Wherefore as God hath concluded all under sinne , Rom. 11. 32. Gal. 3. 22. so the Law hath concluded them under the curse . 3. All that are justified by their obedience to the Law doe perfectly fulfill it , by a totall , perfect , and perpetuall obedience : for he that doth not so fulfill it , by doing the things commanded , though he did nothing that is forbidden ; by doing all , though he did the most ; by continuing in doing all , and in that measure and degree , which the Law requireth , though he sinned but once in all his life , and that either by omission , or comming short of his duety , is a transgressour of the Law , and therefore subject to the curse of the Law , because hee hath not continued in all things which are written in the booke of the Law to doe them . And he that offendeth in one is guilty of all , Iam. 2. 10. To whom the perfect fulfilling of the Law is impossible by reason of the flesh , they cannot be justified by their obedience performed to it . To all , even the most regenerate , the perfect fulfilling of the Law is impossible by reason of the flesh , Rom. 8. 3. Gal. 5. 17. as elsewhere I prove at large . Therefore none though regenerate can bee justified by their obedience performed to the Law. § . V. Sixthly , That Doctrine which is repugnant to the Scriptures is false . The Doctrine of justification by workes , is repugnant to the Scriptures . Therefore it is false . The assumption is thus proved , because the Scriptures in all places where they treat of justification before God , doe from the act of justification exclude workes . The places of Scripture which we produce to this end , Bellarmine reciteth ( at least some of them ) with purpose d to answere them . Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? Of workes ? No , but by the Law of faith . Verse 28. Therefore wee conclude that a man is justified by faith without the workes of the Law ; to which hee might have added , verse 20. Therefore by the deeds of the Law there shall no flesh be justified . Rom. 4. 2. If Abraham were justified by workes , he hath whereof to glory , but not before God. To which he might have added vers . 5. & 6. To him that worketh not , but beleeveth on him that justifieth the ungodly , his faith is counted for righteousnesse : even as David also describeth the blessednesse of the man , unto whom God imput●…h righteousnesse without workes . Gal. 2. 16 Knowing that a man is not justified by the workes of the Law , but by the faith of Iesus Christ : to which adde the words following in the same verse , for by the works of the Law shall no flesh bee justified : adde also , Chap. 3. vers . 10. & 11. as many as are of the works of the Law , that is , who seeke justification by the workes of the Law are under the curse . For it is written cursed is every one that continueth not in all the things which are written in the Booke of the Law to doe them . But that no man is just●…fied by the Law in the sight of God , it is evident ; for the just shall live by faith . Ephes. 2. 8 , 9. By grace are yee saved through faith , not by workes , lest any man should boast . Phil. 3. 8 , 9. I account all things but losse , and dung that I may gaine Christ , and may be found in him , not having mine owne righteousnesse which is of the Law , ( as all inherent righteousnesse is , ) but that which is through the faith of Christ , the righteousnesse , which is of God by Faith. Tit. 3. 5. Not by workes of righteousnesse , which we have done , but according to his mercy he saved us . § . VI. Bellarmine , before he maketh answere to these testimonies , noteth three things . First , what the Apostle meaneth , by the Law of workes , and by the Law of Faith. Secondly , what difference there is betwixt the justice of the Law : and the justice in the Law. Thirdly , what the Apostle meaneth by workes , when he saith a man is justified without workes . For the first : he cavilleth with Calvin and Chemnitius and others , as though they understood simply by the Law of workes , that which requireth workes , and by the Law of faith , which requireth faith : as if the Law of faith did not also require workes , and the Law of workes did not also require faith : whereas our writers distinguish the two covenants of God , that is , the Law and the Gospell , whereof one is the covenant of workes , the other , the covenant of grace : doe teach , that the Law of workes is that , which to justification requireth works , as the condition thereof : the Law of faith that , which to justification requireth faith , as the condition therof . The former saith , doe this , and thou shalt live , Rom. 10. 5. Gal. 3. 12. Mat. 19. 17. the latter , beleeve in Christ , and thou shalt be saved , Iohn . 3. 16. Act. 16. 31. But the Papists , whiles they teach that in the Gospell perfect righteousnesse is required in us to justification and salvation as the condition thereof , as much or rather more than in the Law : they doe either confound the Law and the Gospell , making either of them to be the Law of workes ; or else as the Apostle speaketh of the false teachers of the Galathians , they teach another Gospell than that which Christ and his Apostles taught : which whosoever doth , though he were an Angell from heaven , he ought to be held accursed . But you will say , is not obedience to the Law required in the Gospell ? I answere , it is not required unto justification and salvation as the condition : but the ability of performing obedience is the grace of the New Testament , which is promised e to those that beleeve . And therefore our new obedience is required , as the fruit of our redemption , and as the way wherein wee being justified are to walke towards our glorification , and as the cognizance of them that shall be saved . § . VII . Bellarmine having rejected our exposition , setteth downe his owne , the summe and effect whereof in plaine termes is thus . That the Law of workes is the letter or the doctrine , whether of the Law or of the Gospell prescribing what is to be done , but affording no helpe to performe the same . And that the Law of faith is the Spirit , or the grace of the New testament promised to those that beleeve , whereby they are enabled to performe that which is commanded . Which distinction betweene the letter and the Spirit , as it is propounded by Saint f Augustine , is true , but cannot bee applyed to this place , Rom. 3. 27. where , by Law on both parts is meant Doctrine , according to the proper signification of the Hebrew word Thorah . The Law of workes signifying the Morall Law , which unto justification requireth workes : the Law of faith , signifying the Gospell , which to justification requireth faith onely , and is therefore called the g word of faith , and the Law of faith . For although Bellarmine elsewhere h seemeth to make this to be a principall difference betweene the Law and the Gospell : that the Law is the letter commanding : the Gospell is the Law of faith , meaning thereby the grace of the New Testament , which is the Law written in our hearts , wherby we are enabled to performe obedience to the Law : yet hee confesseth , that the Gospell in the Scriptures doth ever signifie the doctrine of the Gospell , and withall confesseth , the doctrine of the Gospell , as it commandeth any thing , to be a Law of workes . So that lex fidei ( the Law of faith ) according to this exposition , is as well opposed to the Gospell , as it signifieth the doctrine thereof , as to the Law. But the difference betweene the Law of workes , which is the morall Law , and the Law of faith which is the Gospell , in the question of justification , whereof the Apostle treateth , is to bee fetched from that righteousnesse , which either of them requireth to justification . For both of them require righteousnesse therunto . The Law requireth the righteousnesse of workes : the Gospell , in which without the Law is revealed the righteousnesse of God ( by which we are justified ) teacheth the righteousnesse of faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i saith Chrysostome upon this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Law of saith ? to be saved by grace . And this explication fitly agreeth to the scope of the Apostle , teaching that by the doctrine , not of the Law but of the Gospell , all boasting is excluded . As if the Apostle had thus argued : The true doctrine of justification excludeth all boasting . See Ephes. 2. 8 , 9. but the Law of workes , that is , that doctrine which teacheth justification by workes doth not exclude all boasting . See Rom. 4. 2. which the Law of faith doth , teaching that wee are justified by remission of sinnes , and saved by grace , therfore that doctrine , which teacheth justification by works , is not the true doctrine , but that which teacheth justification by faith without workes . § . VIII . As touching the difference which hee putteth betweene the justice of the Law , or that which is in it , or by it . I have spoken before k in the third question of this controversie : where I shewed , that if it be admitted , according to Augustines meaning , who was the Author of it , it maketh wholly against Bellarmine . For though a man could performe justitiam legis considered in the abstract , ( as it is described in the doctrine of the Law , and as Bellarmine himselfe , De justif . lib. 1. cap. 1. doth consider it , ) would justifie him , because it is perfect : yet considered in the concrete for that righteousnesse , which men attaine unto in or by the Law , doth not justifie , because it is unperfect . And therefore that righteousnesse which men have in or by the Law , doth not fulfill the righteousnes of the Law , which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These two distinctions Bellarmine hath devised to shift off onely two of the places cited , viz. Rom. 3. 27. and Phil. 3. 8 , 9. both which , distinctions being rightly understood , make against himselfe , as I have shewed . § . IX . Now he commeth to the third thing , viz. what is meant by workes . For saith he , our adversaries by workes , which the Apostle excludeth from justification , understand all works , whether done before or after faith ; yea ; faith it selfe considered as a work , which opinion to be most absurd , and proceeding from the ignorance of the Scriptures , Augustine , saith hee , teacheth . l Men not understanding what the Apostle saith , we make account that a man is justified by faith without the workes of the Law , have thought , that hee had said , that faith is sufficient to a man , though he live wickedly , and have no good workes , which , be it farre from that Vessell of Election to thinke . And farre bee it also from us so to thinke . But although faith alone doth not suffice unto the perfection of a Christian who is to bee saved , yet it alone sufficeth unto justification : wherein wee have had the consent of many of the Fathers . And although to the act of justifying nothing in us concurreth with faith , but it alone sufficeth : yet in the party justified , there must concur with faith , both inward graces and also outward works . But here the Papists are divided among themselves . Some of them thinke that by the workes of the Law , are excluded , not the workes of the morall but of the ceremoniall Law : others , that the workes of the morall Law are also excluded ; not all , but such as goe before faith , such as are done by the strength of nature without grace and without faith . I answere first to both joyntly , that not onely the workes of the Law are expressely excluded , but all workes whatsoever indefinitely , Rom. 4. 2 , 6. & 11. 6. Eph. 2. 9. and more specially , the workes which wee have done in righteousnesse , Tit. 3. 5. the workes which God hath prepared for the regenerate , that they should walke in them . Ephes. 2. 9 , 10. Againe , in him that is said not to worke , workes are not to bee distinguished , but all are understood to be excluded : but hee that is justified by fai●…h , is said not to worke , Rom. 4. 4 , 5. and to have righteousnesse imputed to him without workes , verse 6. Therefore his workes are not to bee distinguished but all are understood to be excluded . § . X. To the former severally , I answere , first , that when the holy Ghost nameth the Law indefinitely , he meaneth either the whole Law which is called m Mishmereth the observation of the Lord or his charge , containing three branches , the morall ; the ceremoniall and the judicial Law , or the chiefe part , which is the morall Law. And that the Apostle meaneth it especially , because he speaketh of that Law , by which commeth the knowledge of sinne , and which was common both to Iewes and Gentiles , unto which the whole world was subject . Rom. 3. 19 , 20. whatsoever the Law saith , it saith to them who are under the Law , that every mouth may bee stopped , and all the world may become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to the judgement of God. Therefore by the deedes of the Law there shall no flesh , that is , neither Iew nor Gentile be justified in his sight : for by the Law commeth the knowledge of sinne . n Moreover it is evident , that the Apostle in that place speaketh of that Law , which forbiddeth morall offences mentioned o from the tenth verse to the ninteenth , and by which all both Iewes and Gentiles are convicted to be under sin , ver . 9. & 19. Secondly , it is unreasonable to be thought , that any man , who was a transgressour of the morall Law , should looke to bee justified by the observation of the ceremoniall Law which was but a by-law , being but an appendice of the first table of the morall Law , as the judiciall was an appendice of the second table . And further , the Apostle professeth , that whosoever would be circumcised , was bound to the performance of the whole Law. Therefore the observer of the ceremoniall law , could not be justified , without the observation of the morall law . Thirdly , this answer which is given by some of the Pontificians , is rejected by Bellarmine o and the greater part of learned Papists , who with us following the interpretation of Augustine and other of the ancient Fathers , doe confesse that by the workes of the law , which the Apostle excludeth from justification , are meant the workes of the morall law , as well as of the rest . § . XI . But then say I , all good workes whatsoever are excluded . For in the Law , which is the perfect rule of all inherent righteousnesse , all good workes are prescribed : and therefore those which proceed from faith . For if charity , which is the fulfilling of the law , proceedeth from faith unfained , 1 Tim. 1. 5. p then doe those good workes which the law prescribeth , proceed from faith also , or else they are not such as the law requireth . And therefore frivolous is the distinction of Bellarmine and other Papists , who by the workes of the law excluded from justification , under●…tand workes done before or without faith by the strength of nature , not workes proceeding from faith , or workes of grace . The absurdity of wh●…ch distinction being applyed to the question in hand , may further appeare . 1. If workes going before justification bee excluded from being any cause thereof ; then much more those workes which follow justification : for causes doe not use to follow after , but to goe before their effects , at least , in order of nature . 2. The question concerning justification by workes , must of necessity be understood of good workes : for of those which are not good , no question ought to be made . But workes done before or without faith are not good . For whatsoever is not of faith is sinne : and without faith it is impossible to please God. Neither can the fruit be good , whiles the Tree is bad . Neither can it be imagined that a man should bee justified by the workes of the law going before faith , unlesse it bee presupposed , that a man without faith and before grace , is able to fulfill the law . For hee that doth not fulfill the law transgresseth it , and hee that transgresseth it , is cursed , not justified by it . 3. When the Apostle termeth those workes which hee excludeth from the act of justification , the workes of the Law , the word Law is added not by way of extenuation , as if hee spake of such as are not good , or devised by men , but of those good workes which God himselfe hath commanded , and to the perfect performance whereof hee hath promised justification , Rom. 2. 13. And life , Gal. 2. 12. Rom. 10. 5. 4. The holy Ghost speaketh generally of all men , whether regenerate or unregenerate , and of all workes , whether going before faith , or follo●…ing it , that a man , that is , every one , who is justified , is justified by faith without the workes of the law , Rom. 3. 28. that a man is not justified ( that is , that no man is justified ) by the workes of the Law , q but by the faith of Iesus Christ , for by the workes of the Law no flesh , that is , as the Psalmist r speaketh , no man living shall be justified . Gal. 2. 16. For as in the first act of justification wee are justified by faith without respect of workes ; so our justification is continued unto us without respect of our workes . And this appeareth most plainely in the examples of Abraham , of Iob , of David , of Paul , &c. as I shewed before s who , though they abounded with good works which they wrought by faith , t yet were not justified by them , but by faith onely . For that which Chrysostome saith of Abraham , is also verified of all the godly : for , saith hee , that a man having not workes should bee justified by faith , it is no unlikely thing : u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but this , that a man flourishing in good workes , should not thereby be justified , but by faith , it was wonderfull , and very much setteth forth the force of faith . 5. When the Apostle excludeth workes from justification , hee cannot bee understood to exclude them from the first justification only of the Papists , for that as themselves teach is meerely habituall , consisting in the habits of grace . Now it is a senselesse thing to imagine , that the Apostle would so seriously labour to prove , that habituall Iustice is not actuall , or that good works are no part of habituall righteousnesse , nor doe concurre to habituall justification . § . XII . Notwithstanding Bellarmine will prove that good workes only going before faith are excluded , first , out of Rom. 4. 4. To him that worketh the reward is not reckoned of grace , but of debt . N●…w , saith hee , such onely are those which are wrought by the strength of free-will : for to works done by grace , that which is given is not simply merces , wages , but grace also , yea grace rather than wages . Answ. First , the meaning of the Apostle is this , to him that fulfilleth the Law whether it bee by strength of nature , or by helpe of grace , if any such were , to him the reward of justification and salvation would bee due by Gods covenant , Doe this , and live . But to him that fulfilleth not the Law ( which was the case of Abraham , and still is the case of the best ) but beleeveth in him that justifieth the ungodly ( such as he doth judge himselfe to be in himself ) he is justified gratis , or of grace , his faith being imputed unto him for righteousnesse without workes : this place therefore proveth justification by faith without workes . Secondly , this assertion of Bellarmine is confuted both by other Papists , and by himselfe also in other places . For first there is no rewards due to him that fulfilleth the condition of the covenant , that is , to him that fufilleth the whole Law , for he that doth not fulfill the Law doth transgresse it , and to him that transgresseth , not reward but punishment is due . But to hold that a man before or without grace is able to fulfill the Law , is meere Pelagianismes . Againe , all men before or without grace are wicked sinners , and to such no reward is due but punishment . M●…ritis impii ( saith Augustine ) non grati●… , sed poena debetur . Secondly , the Papists and namely Bellarmine himselfe teach , that to workes of grace proceeding from Charity the wages of eternall life is as due , as the promised hire to the workeman ; and that by workes of Charity men doe merit , and that condignely , not onely ratione pacti by reason of the covenant , sed etiam ipsius operis for the worth of the worke it selfe : and yet forsooth the wages of their merit must be counted grace when the very place alleaged doth teach that the wages which is of debt is not of grace . § . XIII . Secondly , from the scope of the Epistles to the Romans and to the Galatians , which was to perswade men , that without the faith of Christ neither the Iewes by the Law , nor the Gentiles by their Philosophie could bee justified or saved . Which is untrue . For the Apostle writeth not to unbeleeving either Iewes or Gentiles , but to Christians , who were already perswaded of that truth . Neither was there ever any beleeving Iew , who held , that they might be justified by the works of the Law without faith , neither any beleeving Gentiles , who thought that by their morall works they might be saved without faith . That question therefore the Apostle doth nowhere dispute . But whereas many of the beleeving Iewes being zealous of the Law , and many of the beleeving Gentiles being misse-led by the Iewes were perswaded , that they were to be justified not onely by faith in Christ , but also by the observation of the Law that is to say by a righteousnesse inherent in themselves , and to bee performed by themselves : The Apostle therefore sheweth , that the righteousnesse , whereby we are justified , is the righteousnesse of God , * and that neither Iewes nor Gentiles are justified by inherent righteousnesse wich is prescribed in the Law , to which end he proveth at large in the three first chapters of the Epistle to the Romanes , that both Iewes and Gentiles were sinners , and therefore were not to be justified by inherent righteousnesse , which is the observation of the Law , but were to be justified freely by the grace of God through the redemption which is in Christ , by or through faith that is to say , by the righteousnesse of Christ both active and passive apprehended by faith . This righteousnesse of Christ is that righteousnesse of God by which we are justified which is revealed in the x Gospell as being the principall argument thereof , Rom. 1. 17. for so the Apostle saith , y that we are justified through the redemption that is in Christ : that wee are justified by his bloud , Rom. 5. 5. reconciled to God by his death , vers . 10. and constituted or made just by his obedience , Rom. 5. 19. Of the scope of the Epistle to the Galatians I am shortly to speake . But Bellarmine in his whole disputation impudently perverteth the Apostles scope , as if the question , which he disputeth , were not this : Whether faith doe justifie without workes , which every where he affirmatively concludeth ; but whether workes doe justifie without faith , which the Apostle never mentioned nor meant ; though Bellarmine makes him to conclude it negatively , viz. that workes without faith doe not justifie . And to this scope hee maketh the whole discourse of the Apostle to aime . By this Sophisticall tricke Bellarmine seeketh to avoid the force of the Apostles arguments , as if he concluded not against them , we conclude that a man is justified by faith without workes ; but thus , wee conclude that a man is not justified by workes without faith , neither the Iewes by the workes of the Law , nor the Gentiles by their morall workes without faith as if with faith they did justifie . And this he maketh to be the Apostles meaning , that workes done before or without faith doe not justifie ; but proceeding from faith , they doe justifie : and so is not ashamed to make the Apostle to contradict himselfe . But the Apostle doth constantly teach , that a man is justified by faith without the workes of the Law ; by faith , and not by workes , and maketh such an opposition betweene faith and works in the question of justification , that if we bee justified by the one , we are not justified by the other z for if by faith , then of grace ; and if of grace , then not by workes ; or if by workes , then not of grace . It is therefore a most shamelesse and Antichristian perverting of the Apostles doctrine , to make him teach that works proceeding from faith doe justifie , and that we are justified both by faith and by workes : when hee plainely teacheth the contrary . CHAP. III. Bellarmines answers to the forenamed places of Scripture refuted . § . I. FRom these three things thus premised , Bellarmine saith , it will bee easy to answere all those places which were alleaged . And first to Rom. 3. 27. he shapeth an answere , unto which I have sufficiently replyed before ; saving that here hee addeth , that not all glorying is excluded , but only , that which ariseth from such workes as are only done by the strength of ●… mans owne freewill . And that hee proveth , because the Apostle saith , Ubi est gloriatio tua , Where is thy boasting ? that is , that boasting whereby thou gloriest in thy selfe , and not in the Lord. Whereunto I reply : that the word tua thine is not in the originall . And if it were , yet that glorying whereby thou dost glory , though it bee in the Lord , though in the grace and favour of God , though in thy workes proceeding from grace , is thy glorying . As the Apostle saith , this is our glorying even the testimony of our conscience , &c. 2 Cor. 1. 12. and 1 Cor. 9. 15. it were better for m●… to dye , than that any man should make my glorying void . 1 Cor. 15. 31. By our rejoycing which I have in Christ Iesus our Lord. § . II. The second testimony recited by Bellarmin●… , was from the example of Abraham , Rom. 4. For if Abraham , who was a most excellent precedent of faith and obedience , and is propounded as a patterne for the matter and forme of justification , was not justified by his works , which proceeded from his faith ; but notwithstanding that he abounded with workes of grace , hee was justified by faith without workes : then all the faithfull in like manner , though abounding with workes of grace proceeding from faith , are not justified by their workes of grace , but are justified by faith without workes : but the antecedent is evident by the testimony of the Apostle , therefore the consequent is a certaine truth . Bellarmine answereth , that Abraham was justified by faith , not by workes going before faith , because they could not bee truely just , unlesse it were in respect of externall righteousnesse : and therefore if he had beene justified by them ( which he could not have beene , unlesse they were truly just ) hee should have had glory , but with men , not with God. But when we reply , that Abraham at that time , whereof the Apostle speaketh , that he was justified by faith and not by workes , and that righteousnesse was imputed unto him without workes , was a man regenerate excelling in the grace of faith and abounding in good workes which he wrought by faith : And therefore when hee denieth him to bee justified by workes , he plainely teacheth , that the faithfull are not justified by workes proceeding from faith , but although they abound with workes of grace proceeding from their faith , yet they are justified by faith without workes . To this unanswerable argument taken from the example of Abraham , Bellarmine frameth two answeres , but such as men use to make when they are brought to a meere non-plus . First , he saith , that Abraham indeed at that time , whereof the Apostle speaketh , was regenerate , and through faith wrought many good workes : Notwithstanding the Apostle , when hee saith that hee was justified by faith and not by workes , doth not reject his workes wrought by faith ; but affirmeth , that they were not wrought without faith , because if they had beene such , they would not have justified him . Therefore he excludeth the workes which Abraham might have wrought not by faith . § . III. Where Bellarmine first taketh that for granted , which the Apostle professedly disputeth against , and concludeth the contrary : namely that Abraham was justified by workes . As if the meaning of the Apostle , when he argueth , that Abraham was justified by faith without works , had beene this ; that he was justified by workes , but yet such , as were not without faith . Secondly , he inverteth the question , and perverteth the disputation of the Apostle for the mainetenance of his owne errour . As if the question were not , whether faith doe justifie without workes , which the Apostle affirmatively concludeth : but whether works doe justifie without faith : which question the Apostle doth not once mention , which I desire the readers to take notice of . For if the question which the Apostle disputeth , be not this , whether works doe justifie without faith ; but this , whethe●… faith doth justifie without workes , then are the Papists evidently confuted by the disputation of the Apostle . 3. He supposeth that faithfull Abraham endued with abundant grace , might doe good workes without faith , and without grace : and that the Apostle excludeth such workes , not which Abraham did , but such as the might have done , but did not . For it is certaine that the faithfull , as when they sinne through infirmity , doing that evill , which they would not doe , may say with the Apostle Rom. 7. 17. Not I , but sinne that dwelleth in me : so when they performe any good worke they may say with the same Apostle , 1 Cor. 15. 10. Not I , but the grace of God which is with me . 4. It is against sense to make the Apostle dispute that Abraham was not justified by such works as he might have done , but did not : but more senselesse when he maketh the Apostle to dispute that Abraham was not justified by his sinnes . For how doth he prove that they who have faith may worke sometimes without faith ? by two instances , as namely , first , when they sinne . As if the Apostle had said , though Abraham were a faithfull man , yet some workes he might doe not of faith , as namely when he sinned ( for sinnes are not of faith ) and by such workes hee was not justified . And the like is his second instance , when they doe workes purely morall without relation to God , for such , if they be not of faith , are sins . But these morall duties in the faithfull , because they are not workes of the flesh , must needs bee the fruits of the Spirit , Gal. 5. 19. 21. and although perhaps performed to men , yet are done in obedience to God. 5. Neither doth the Apostle distinguish betwixt Abrahams workes , as if hee were justified by some , and not by others ; but in generall denieth him to have beene justified by any workes at all . And that hee proveth because his faith was imputed for righteousnesse . As if hee had said : to whom faith is imputed for righteousnesse , he is not justified by workes : to Abraham faith was imputed for righteousnesse , therefore Abraham was not justified by workes . The proposition is thus proved : to him that worketh , that is , to him that fulfilleth the Law , righteousnesse is not imputed or reckoned of Grace , but of debt . But to him that worketh not , that is , that doth not fulfill the Law , but beleeveth on him that justifieth a sinner ( as all are and as hee acknowledgeth himselfe to be ) who therefore can merit nothing but punishment , his faith is counted or imputed for righteousnesse . 6. By this example of Abraham , Bellarmine is notably confounded in two other respects . § . IV. For first , whereas justification before God is but one , wherein the Lord by imputation of Christs righteousnesse to a beleeving sinner , doth absolve him from his sinnes , and also accepteth of him as righteous in Christ , not onely in the first moment of justification , wherein being a sinner in himselfe he was first constituted righteous in Christ : but also in the continuance of justification ; wherein the beleever , being still a sinner in himselfe , is continued in the favour of God by the merits and intercession of Christ : and though a sinner in himselfe , yet beleeving in him , that justifieth a sinner , is made the righteousnesse of God in Christ. Bellarmine notwithstanding maketh two justifications , the first , wherein a sinner is made righteous by infusion of habituall righteousnes : the second , when a just man maketh himselfe more just by the practise of actuall righteousnesse , that is to say , of good works ( which two are degrees of sanctification , and not of justification ) and saith , that the Apostle in the Epistle to the Romans speaketh only of the former , wherein workes going before faith are excluded from the act of justification . So that in Bellarmines conceit , when the Apostle saith , that a man is justified by faith without workes , his meaning is , without workes going before justification . But what the Apostle speaketh of other men , hee affirmeth of faithfull Abraham , at what time he was a man regenerate , as Bellarmine consesseth , and abounded with good workes , which as the same Apostle testifieth , Heb. 11. 8. &c. he wrought by faith . And yet of him the Apostle saith , that he was justified by faith and not by works ; that the Lord imputed unto him righteousnesse without workes ; that his●… justification or blessednesse consisted in the remission of his sinnes , and imputation of righteousnesse : and being a sinner in himselfe , as all mortall men are , hee was in Christ the promised seed made blessed through faith . By the example of Abraham therefore we learne first , that that distinction of justification is forged . For Abraham , as when hee first beleeved was justified by faith without workes : so afterwards , when hee abounded with good workes hee was justified by faith and not by workes . And undoubtedly if ever any man attained to the second justification which the Papists ascribe to workes , Abraham had it then , when the Apostle affirmeth that he was justified without workes . Secondly , that workes are excluded from justification , not onely those which goe before faith , but also those that follow , and are wrought by it . § . V. The second respect : when Bellarmine endeavoureth to reconcile the seeming difference , betweene the Apostle Paul Rom. 3. & 4. and Saint Iames Chap. 2. hee saith , that Paul speaking of the first justification , saith , that a man is justified by faith without workes , namely going before justification : but Saint Iames speaking of the second justification , saith , that a man is justified by workes and not by faith onely . But both the Apostle use the example of Abraham for the proofe of their assertion : Paul proving that a man is justified before God by faith without workes , demonstrateth his assertion by the example of Abraham ; who , though hee were most fruitfull of good workes , yet he was justified by faith without workes . And as Abraham was justified , so are all the faithfull . Saint Iames , concluding that a man is justified , that is declared and knowne to be just by workes , and not by profession of faith onely ; proveth also his assertion by the example of Abraham , who demonstrated his faith by his workes . By which though he were declared and knowne to be a just man , as Saint Iames saith ; yet by them he was not justified before God , but by faith only , as Saint Paul teacheth . This example therefore of Abraham doth prove , that the Apostle Paul doth not speake of the first justification which is habituall , nor of workes onely going before justification , for Abraham was a man long before regenerated and justified , and his workes were such as hee wrought by faith . But that this is a false and counterfeit distinction of justification it may further be proved . For if this be true , that the Apostle excluding workes from justification , speaketh of the first justification , which they say is meerely habituall , then the Apostle must bee thought to●… have taken all these paines to prove , that to habituall righteousnesse good workes doe not concurre , or that habituall righteousnesse is not actuall , which needeth no proofe . And againe if onely workes going before grace be exculded from justification , then the Apostle must be thought to have ●…boured seriously to prove , that we are not justified by such workes , as are not good : which needeth no proofe , for how should a man be justified by that which is not just ? This example therefore of Abraham is as Chrysostome speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abundant matter of much victory , wherein we may truely and seriously triumph . § . VI. Bellarmine second answere is , that the Apostle speaketh with condition ; if Abraham was justified by workes not proceeding from the grace of faith , as they thought who to their owne strength attributed righteousnesse : then surely he had glory , but not with God. And because it is evident enough , that Abraham had glory even with God : thence hee gathereth , that hee was not justified by workes without faith , but by faith from which good workes truly proceed : hee should have said , by workes which proceed from faith , if he meant to contradict us : for we doe confesse , that he was justified by faith from which good workes did proceed ; but withall we say , that he was justified by his faith and not by his workes . But in this senselesse answere of Bellarmine , there are many absurdities : for first by incredible impudencie hee taketh for granted , that which the Apostle disputeth against , namely that Abraham was justified by workes , viz. such workes as proceeded from faith : secondly , hee perverteth the question , as if the Apostle disputed , that Abraham was not justified by workes without faith , or not proceeding from the grace of faith , as they forsooth thought , who to their owne strength attributed righteousnesse . As though either Abraham had any good workes which did not proceed from grace , or the Apostle would busie himselfe to prove that he was not justified by such as he had not , or as if the justitiaries among the Iewes did attribute righteousnesse to their owne strength , when the Pharisee himselfe , Luk. 18. 11. gave thankes to God for it , or as if they thought that Abrahams righteousnesse proceeded from his naturall strength ; when they knew , that God did chuse a Abraham , and by his preventing grace called him out of Ur of the Caldeans , where b they served other gods . Thirdly , hee doth againe contradict the Apostle , in saying that Abraham had glory with God , which the Apostle plainely denieth : the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth not glory , but glorying or boasting . If Abraham , saith the Apostle , was justified by works , then had he wherof to glory or to boast : but he had no cause to glory or to boast before God. Fourthly , his contradicting of the Apostle maketh against himselfe . For if Abraham had beene justified by workes done without grace , hee had more cause to glory and that before God , than if his workes proceeded from grace . For in that case it might have beene said to him : what hast thou , which thou hast not received ? And if c thou hast received it , why dost thou glory or boast , as if thou hadst not received it ? wheras therfore the Apostle denyeth , that Abraham had whereof to glory before God , he is to be understood , as speaking of his workes proceeding from grace ; by which if Abraham had beene justified , he had whereof to glory , but not before God. But being justified by faith without workes , all matter of glorying was taken away . By what Law ? of workes ? No , but by the Law of Faith , Rom. 3. 27. For by grace we are justified and saved , not by workes , lest any man should boast , Ephes. 2. 8 , 9. And that this contradiction maketh against himselfe , appeareth further by that which himselfe saith d in the same Chapter out of Rom. 4. 4. But unto him that worketh the reward is not imputed according to grace , but according to debt . Whence he proveth , that by workes which the Apostle excludeth from justification , he meaneth such workes , whereto not grace is given but wages rendred . And such are onely those , saith hee , which are wrought by the onely strength of free-will . For to the workes which are wrought by grace , that which is rendred is not simply merces wages , but it is also grace , yea grace rather than wages . If therefore Abraham had beene justified by workes done by the power of his owne free-will , and not by grace , hee might have gloried , that he had made God a debtour unto him . But to Abraham his faith was imputed unto righteousnesse , and therefore his reward was of grace and not of debt . For to him that worketh , that is , fulfilleth the Law of God , the wages is not reckoned of grace , but of debt , as being due ratione pacti in respect of the covenant , Doe this and thou shalt live . But to him that worketh not , that is , that fulfilleth not the Law , ( which the Apostle maketh to have beene Abrahams case ) but beleeveth on him that justifieth the ungodly , his faith is counted for righteousnesse , Rom. 4. 4 , 5. § . VII . And this also confuteth the doctrine of the Papists concerning the merit of good workes proceeding from grace : unto which Bellarmine here saith the reward is not rendred as of debt , but onely to such as are wrought by strength of nature . But he and his fellowes , when they treat of merit , ascribe to works of grace merit of condignity . In respect whereof the reward of eternall life is due unto them in justice , not onely in respect of Gods promise or covenant , but even in respect of the workes themselves . For every good worke proceeding from charity absolutely deserveth , as they teach , eternall life : insomuch that heaven is no lesse due to the good workes of the faithfull , than hell to the sinnes of the wicked . § . VIII . As to the example of Abraham , so to these three places , Gal. 2. 16. Ephes. 2. 8 , 9. Tit. 3. 5. wherein all workes of all men are generally excluded from the act of justification , Bellarmine answereth that in them all those workes onely are excluded , which are done before faith . But we will speake of them severally . And first to that Gal. 2. 16. Bellarmine saith , that in that Epistle there are two questions handled : the former speciall , whether the ceremonies of the Law doe belong to Christians , so that without them they cannot be saved . The other generall , whether by the Law and strength of Nature justification can happen to any man without grace and without the faith of Iesus Christ. Vnto both which the Apostle answereth negatively . And afterwards he saith , that the state of the Question in that Epistle is , whether workes doe justifie without faith . Whereunto I reply , that no such question is mentioned in that Epistle , nor the contrary concluded ; as being altogether heterogeneous , and besides the purpose of the Apostle , which was to reclaime the Galathians from their errour : who thought that besides faith the workes of the Law must concurre to justification . For both the false teachers , c who seduced them were Christians , who , lest they should suffer persecution for the Crosse of Christ , perswaded them to bee circumcised , Gal. 6. 12. and the Galathians themselves , who were seduced , did not cease to bee Christians , neither were they perswaded to renounce the faith of Christ , but were made to beleeve , that unto their faith in Christ they were necessarily to joyne the workes of the Law , that by them both they might be justified . Against this assertion the Apostle disputeth directly , proving that a man is justified by faith , and not by the workes of the Law. But if he had disputed against the other , that workes without faith in Christ doe justifie , or that workes done by the knowledge of the Law only by the strength of nature doe justifie without faith in Christ ; his disputation had beene to no purpose . For the Galathians and their Teachers would in their owne defence have answered , that they did not from justification exclude faith in Christ , ( God forbid ! ) but did adde unto faith the observation of the Law , desiring ( as the Papists now doe ) to bee justified not by faith alone , but both by faith and workes together . And therefore as in the Epistle to the Romanes , so here , the question is not , whether wee bee justified by workes without faith in Christ ( which asser●…ion never any Christian held ) but whether by faith without workes , which the Galathians and their teachers would have with faith to concurre unto the act of justification . To which purpose call to minde the words in the very place alleadged . Wee saith the Apostle , speaking of himselfe and Saint Peter knowing that a man is not justified by the workes of the Law , but onely * by the faith of Iesus Christ , even we have beleeved in Iesus Christ , that we might be justified by the faith of Christ , and not by the workes of the Law. For by the workes of the Law shall no flesh be justified . For if the faithfull , such as Peter and Paul , bee justified by faith , and not by workes : then are they justified without workes : Neither doe the workes of the faithfull concurre unto their justification . § . IX . But for all this Bellarmine will prove , that in the Epistle to the Galathians , the workes only done without faith are excluded from justification , by certaine consequences , which the Apostle inferreth , which , saith he , are most strong against workes done without faith but most weake against workes wrought by faith . That they are strong against the workes of nature , I doe confesse : but that they be weake against justification by workes of grace , they being equally strong against all , I doe deny . For the Apostle when in the question of justification hee excludeth workes , doth not distinguish of workes , whether proceeding from nature , or from grace , as if by the one wee were justified , and not by the other ; but generally excludeth all even those , which are commanded in the Law of God , thereby meaning all inherent righteousnesse whatsoever , even charity it selfe which is the f end of the Law , and proceedeth from faith unfained . For the Law is a perfect rule of all inherent righteousnesse , whencesoever it proceedeth . Neither are the Papists able to produce any one place of Scripture , wherein the Apostle , either affirmeth , that wee are justified by workes proceeding from grace ; or propoundeth this question to bee disputed , whether workes doe justifie without faith : but even whether faith doth justifie without workes ; alwaies concluding the affirmative , that wee are justified by faith without workes ; thereby , teaching , that workes doe justifie before God , neither without faith , nor yet with it , § . X. For the better understanding of this needfull point worthy to be insisted upon , and for the satisfying of Bellarmines objections , wherein hee pleaseth himselfe ; wee are to take notice , that there are two wayes to life eternall , which God hath propounded to man : the one in the state of innocencie : the other , after his fall . The former , was the covenant of workes , or of inherent righteousnesse to be performed by himselfe ; the Sacrament whereof was the Tree of life . But when man had broken this covenant and was fallen from the state of integrity , into the state of disobedience and corruption , it being now not possible that he should be justified or saved by inherent righteousnesse , according to the covenant of workes : the Lord therefore in his infinite mercie and love of mankind made with man , being now a sinner , the covenant of grace in the promised seed ; that whosoever truly beleeveth in him ( though in himselfe a sinner , as since the fall all are ) should bee justified and saved by his righteousnesse . The faith in this covenant concerning the justification of sinners and salvation by Christ , was professed from the beginning after the promise was once made , by all the Patriarches and ancient beleevers , who had testimony that they pleased God , g and by faith in the Messias wrought those things which were pleasing to God , which without faith in Christ they could not have done . And it was represented and figured in the sacrifices , which were types and figures of Christs sacrifice , even from the h beginning . And the same was afterwards confirmed by Sacraments : viz. Circumcision which was ordained to bee a seale i of that righteousnesse which is by faith : and the passeover , which was a type of Christ our passeover , k who is immolated for us ; and prefigured by the propitiatory , which covered the Arke , in which were the two tables of the Law ; by the Scape-goate , which did beare away the sinnes of the people , by the high Priest , who was a type of Christ in many respects ; but most plainely by the brasen l Serpent , &c. But lest men should either through ignorance , or pride neglect the benefit of the Messias , and consequently their owne salvation , which is the common corruption of all naturall men ; it pleased the Lord to renew the covenant of workes , by publishing the Morall Law : not with purpose that any should by the obedience thereof be justified or saved which Bellarmine himselfe m confesseth : but partly that to naturall and unregenerate men it should bee a Schoolemaster unto Christ , discovering unto them their owne damnable estate in themselves , both in respect of their sinnes , and of the curse belonging unto them for the same , that so they might be forced to seeke for salvation out of themselves in Christ : and partly , that to men regenerated and justified it should bee a rule whereby to frame their lives , and as it were a councellour and a guide to direct them in the way , which God hath appointed them to walke in towards our country in heaven . § . XI . Those therefore which looked to be justified by the observation of the Law , as the Galatians were taught by their false teachers , were in a pernicious errour : both because none can bee justified by the obedience of the Law , all men without exception being sinners , and subject to the curse : and also because there is such an opposition betweene these two covenants in the matter of justification , that to bee justified according to the Covenant of workes by inherent righteousnesse , is a disanulling of the covenant of grace : which cannot bee disanulled in it selfe , though to him that seeketh to be justified by works , it is made void , as the Apostle proveth , Gal. 3. and therefore with him I say , n that if justification be by the works of the Law whatsoever , then the covenant of grace is disanulled and made void , then is the promise made of none effect , then Christ died in vaine , Gal. 2. 21. then is the inherent no more of promise , Gal. 3. 18. but faith is made void , and the promise made of none effect , Rom. 4. 14. then men are made debtours to the whole Law , and consequently Christ is become of none effect to them . And finally , they that seeke to be justified by the Law are fallen from grace , Gal. 5. 2 , 3 , 4. according to all the consequences alleaged by Bellarmine . From when I argue thus . To them that are debtours to the whole Law , Christ is become of none effect , to them the covenant of grace is disanulled , and the promise made of none effect , &c. They that seeke to be justified by the workes of the Law , that is , by righteousnesse inherent whatsoever , whether before or after grace are debtours to the whole Law. Therefore to them that seeke to bee justified by righteousnesse inherent , Christ is become of none effect , &c. The proposition is thus proved : Those that are debtors to the whole Law are subject to a double yoake of most miserable bondage opposite to the liberty of justification : the former , in that they are to be subject to the fearefull curse of the Law , if at any time they transgresse it , though in the least degree , as wee doe very often , and sometimes in an high degree : the other , to be excluded from justification , if they doe not ●…otally perfectly and perpetually fulfill it , which by reason of the flesh is utterly impossible to us . Now Christ came to free us from this double bondage of the Law , himselfe being made a curse for us , and performing all righteousnesse in our behalfe , that by the imputation of his sufferings and of his obedience , wee might not onely bee freed from the curse , but also bee entituled to the Kingdome of heaven . And therefore to him that remaineth under this double yoake of bondage , Christ profiteth nothing . I come to the assumption : those that seeke to bee justified by the workes of the Law , that is , by righteousnesse inherent , are debtours to the whole Law ; for neither are they free from the curse , if they breake it , as all doe . And therefore the Apostle concludeth o them who are of workes , that is , who seeke justification by righteousnesse inherent , are under the curse . Neither can they be justified , unlesse they perfectly keepe it . Therefore they , who seeke to be justified by the workes of the Law , that is by inherent righteousnesse whatsoever , whether going before , or following grace , to them Christ is become of none effect , to them he dyed in vaine , to them the covenant of grace is disanulled , to them the promise is of none effect , &c. So that whether you conceive of workes as going before , or following grace , the consequences of the Apostle are one and the same . § . XII . Indeed if the popish doctrine were true , that Christ hath merited for us the infusion of that righteousnesse by which we are justied , as hee hath done that by which wee are sanctified , and that hee hath merited for our workes to make them meritorious of eternall life : then those consequences would not be so strong against the workes of grace , as of nature . But the Scriptures teach us , that Christ doth justifie and save us , by his blood and by his obedience , that is by his owne personall righteousnesse and merits , and not by any satisfaction of ours purchased by him , nor by any merit of ours by him made meritorious . For if his satisfaction and merits for us be full and perfect , what need we to patch to them the ragges of our owne satisfactions and merits ? But if that were the end why Christ died for us , that wee by his merits should obtaine both inherent justice whereby we should be justified , and also merits of our owne whereby we should be saved , as the Papists teach : then , either that righteousnesse and those workes w●…ich wee have by grace , are sufficient to justifie and to save us , or else Christ died in vaine for us . But neither is that inherent righteousnesse , which we have from Christ sufficient to justifie us , nor those good workes of grace which wee performe sufficient to merit eternall life , as I have in this treatise abundantly proved ; neither did Christ dye in vaine , for that to imagine were blasphemy . Therfore that was not the end why Christ our Saviour died for us . I say againe , if Christ dyed to this end , that he might merit grace for us , whereby we might in our owne persons satisfie the Law , and so be justified thereby ; then he merited not onely that we should perfectly and perpetually without any omission or intermission in all our life fulfill the Law , and be alwayes and altogether without sinne , which by reason of our sinfulnesse is utterly impossible , wee having beene sinners from the wombe , yea in the wombe : but also that wee should in our owne person●… satisfie the penalty , which cannot be done but by punishment eternall , or that which is equivalent , for where hath beene guilt of sinne , as in all hath beene , there the Law cannot be satisfied without the punishment threatned in the Law. And therefore if this were the end of Christs death , it must be confessed , that he died in vaine : but this consequent is Blasphemous , and therefore the antecedent is Antichristian . § . XIII . To the fourth place which is Ephesians 2. 8 , 9. Bellarmine vouchsafeth no severall answere , but sleights it over with that common answere , that it excludeth onely workes done before faith . But this place ought not so to bee sleighted . For it doth ex professo teach , that salvation and all the degrees thereof , as namely justification , are to bee ascribed wholly to the grace of God in Christ through faith , and not to any workes or deserts of ours whether going before or following justification . For first , it may seeme needlesse , that the Apostle should tell the Ephesians , whom before in the same Chapter hee had convicted to have beene before their conversion children of wrath as all are by nature , dead in sinne , bondslaves of Satan , living according to to the course of this world in all manner of sinne , untill God in his abundant mercies in Christ ( by whose grace they were saved ) quickned them together with Christ : that hee I say should tell them , that they were not justified by the workes which they had wrought before their conversion . Secondly , when the Apostle saith , you are saved by grace and not by workes , will they say hee excludeth onely workes going before salvation ? why then hee excludeth all . And that distinction with which Bellarmine contenteth himfelfe , as a sufficient answere , cannot be fitted to this place . If it be said , that the Apostle by Salvation meaneth justification . I confesse that among the degrees of Salvation hee doth specially meane justification , whereby we receive the right to our inheritance p , and are intitled to the kingdome of heaven , and saved in hope . But from hence it is inevitably proved , that by what wee are justified , we are saved ; and by what we are saved we are justified . But we are saved , as the Apostle here saith , by the free grace of God through faith , not of any workes of ours whatsoever , or whensoever performed : therefore in the like manner we are justified . What then ? will you say , if we bee neither justified by good workes nor saved for them , are they therefore to bee neglected ? I answere in the third place , that good workes , though they be excluded from the act of justification , or merit of salvation : yet they are not excluded from the conversation of the faithfull , but are therein required , as necessary fruits of our regeneration and consequents of our justification , as also being the way , wherein wee are to walke towards our glorification . As the Apostle sheweth in the next words , vers . 10. for wee are , saith he , Gods wo●…kemanship created in Christ Iesus unto good workes , which God hath preordained , not that wee should bee justified by them , or saved for them , but that wee should walke in them , as the way to eternall life : where we are to observe that those words being a prevention of a secret objection , viz. if wee be not justified by good workes nor saved for them , are they therefore to be neglected ? No , saith the Apostle , they that are justified are the workemanship of God created unto good workes , which God hath prepared , that we being justified and regenerated should walke in them . And therefore the Apostle speaketh manifestly not of workes going before grace , but of such good workes as are consequents of our justification and fruits of our regeneration , wherein we being regenerated and justified are to walke , as in the way , to our glorification . § . XIV . The next place , viz. Tit. 3. 5. which is like to the former , Bellarmine shifteth off with the like common answere , that it speaketh of workes going before faith . But hee may not carry it so . For the Apostle having ( as hee had done , Eph. 2. ) signified , that all of us before our conversion lived in all manner of sinne : But after that the kindnesse and love of God our Saviour to man appeared : not by the workes of righteousnesse which wee have done , but according to his mercie hee saved us , &c. Where as in the former place he useth the phrase of saving , unto which , as I said , Bellarmines distinction cannot bee fitted . And secondly , the workes which he excludeth , hee doth expressely call the works of righteousnesse : which terme cannot agree to the works of such men as the Apostle describeth vers . 3. and such are all men unregenerate . § . XV. The sixth and last testimony whereunto Bellarmine answereth is , Phil. 3. 8 , 9. Where the Apostle in the question of justification renouncing his owne inherent righteousnesse , which not onely hee had in his Pharisaisme , but which then hee had according to the Law , desireth to bee found in Christ , having that righteousnesse , which is through the faith of Christ. Bellarmine answereth , according to his distinction formerly used , that by the righteousnesse which is of the Law are meant workes done through the knowledge of the Law by the onely strength of nature : which I have before confuted . Neither would Paul make any question of his justification by his works done before his conversion . For before his conversion , notwithstanding his Pharisaicall pro●…ession of righteousnesse , hee doth confesse , that he was a blasphemer and injurious , and of all sinners the chiefe 1 Tim. 1. 13 , 15. And whereas Chemnitius objecteth that Paul rejecteth , not onely his workes before his conversion , which he si●…nifieth speaking in the time past , ver . 7. ( but what things were gaine unto me I counted losse for Christ but also the workes of his present condition , which hee noteth , speaking in the present tence , and using particles of amplification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea , doubtlesse , and ●… doe count all things but losse , &c. As if he should have said , nay , more than that , I even now doe count all things as losse , — and I doe count all but as dung &c. Bellarmine answereth , that as the Apostle in the beginning of his conversion had counted them losse , so hee did still . But if the Apostle had spoken of the same workes , whereof he spake ver . 7. the amplification used vers . 8. would have been but an idle repetition , and the exposition which we give , was long since delivered by p Chrysostome . The Apostle , saith hee , having said , these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counted losse for Christ , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea , that which is more I doe count all things losse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said all , both past long since and also present . § . XVI . But here Bellarmine thinketh he hath Chemnitius at a great advantage , as if hee had spoken blasphemy , for saying that the Apostle calleth his workes done after his calling ( which were the fruits of the Spirit , and for which he expected a reward 2 Tim. 4. 7. even a Crowne of righteousnesse , &c. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung . Whereunto I reply : in the question of sanctification wee doe highly esteeme of good workes : but in the question of justification , if they shall be obtruded as the matter , by which wee stand just before God , by which we are both freed from hell and entituled to heaven : if affiance or trust be put in them for our justification before God , then , seeme they never so glorious , they are to bee esteemed as things of no worth , yea , as losse . And in the like cause , as hath beene shewed , the godly q have compared their most righteous works to menst●…uous clouts . And in this sense Chemnitius r speaketh , that the Apostle quod attinet ad articulum justificationis did thus speake of his workes done after his renovation . Immo saith he , si fiduc●… justitiae cor am Deo ad vitam aeternam illis operibus assua●…ur , pronunciat ille esse stercora & detrimenta , But if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar Latine stercora offend Bellarmine , hee may translate it quisquilias , as Hierome s doth meaning thereby things of no value , such things as use to be cast to Dogges , or ▪ Swine , according to the notation of the word . For as Suidas saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t that which is cast to swine . And from hence is the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth u to bee rejected as a thing of no worth . Chrysostome and Theophylact upon the place , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaffe . Photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straw or stubble . But He●…ychius expoundeth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung . I conclude , as Bellarmine doth against Chemnitius ; Eat nunc Bellarminus & queratur , &c. Let him complaine that wee are enemies to good workes , because in the question of justification , when men trust to them to bee justified before God by them , and so make Idols of them , which the holy Ghost calleth Deos stercoreos ; * wee esteeme them not onely as things of no ●…alew but also as losse . § . XVII . To these testimonies I added others out of the same Chapters or Epistles , no lesse pregnant than these , unto which more might bee adjoyned , as Rom. 3. 24. being justified freely by his grace , which text affordeth two arguments , from the words gratis and gratia , From the former I argue thus : Those that are justified freely ( gratis ) are justified without workes . All the faithfull are justified gratis , freely . Therefore all the faithfull are justified without workes . The assumption is proved out of the text . The proposition , because the word gratis is so expounded by all sor●…s of Writers , both old and new , both protestants and Papists , gratis , id est , si●…e ●…ueribus , sine meritis , as I have shewed heretofore x Gratis , saith 〈◊〉 , quia nihil ●…perantes , nec vicem reddentes , sola fide justificati sunt d●…ne Dei , by which words hee excludeth all workes , as well following after , as going before . Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thou art saved freely without any good workes of thine , which words exclude all merits , as well from salvation , as from justification . And so doe those words of the Apostle , Ephes. 2. 8 , 9. Tit. 3. 5. To avoid this evident truth y Bellarmine coyneth a twofold distinction . First , that the word gratis may bee understood , as opposed to merits of condignity , going before justification : and so it excludeth not the dispositions and preparations , which the Papists teach goe before justification which according to their doctrine , are but merits of congruity . But it is evident , that not onely merits of condignity , but all merit whatsoever , yea and all respect of our owne worthinesse and well doing is excluded : so that gratis is as much as without any cause in us , or any desert of ours , or worthines in our selves . And thus the councill of Trent z it selfe expoundeth this word . We are therefore said to be justified gratis freely , because none of those things which goe before justification , whether faith for workes , deserve the grace of justification : for if it be grace , then is it not of workes : for i●… it were of workes , then grace were not grace , as the same Apostle saith , Secondly , saith he , it may bee understood as opposed to our owne merits or good workes done without grace , for those that proceed from grace , are not opposed to grace , and therfore not excluded . Whereunto I reply : we cannot have any good thing but by gift from God : and what good thing we have from God , that is called ours , as our faith , our Charity , our Hope , our good ●…orkes : Neither can wee without grace merit any thing but punishment . It is therefore absurd to understand the Apostle as excluding merits without grace , when as if we should doe all that is commanded ( which cannot be done without grace ) we must confesse that we deserve not so much as thanks , because we have done but what was our duty to doe . Neither can wee bee said to be justified gratis if there be any meritori●…us cause of justification in our selves , though received from God In regard of our selves indeed wee are justified gratis : but it is not gratis in nor without paying a great price in respect of Christ. And therefore to those words justified freely by his grace , is added , through the redemption whi●…h is in or by Christ. By the word gratis therefore the Apostle signifieth tha●… in us there is no materiall cause , no merit of justification , but onely in Christ. And where he saith that grace cannot bee opposed to grace : I say it may , as in that opposition which is of relatives , as of the cause and the effect . For the effect cannot be the cause of its owne cause , and therfore works which are the fruits and effects of justification cannot bee the causes thereof . The other argument is from the word grace . For if our justification be of grace , then not of workes , as the Apostle teacheth , Rom. 11. 6. and if of workes then not of grace . So Ephes. 2. 8 , 9. you are saved by grace not of workes . For to him that worketh , the reward , that is , justification or salvation is not imputed of grace , but it is rendred as of debt , but to him that worketh not , but onely beleeveth in him that justifieth the ungodly , his faith is imputed , namely of grace , to righteousnesse , Rom. 4. 4 , 5. Even as David also describeth the blessednesse of the man , unto whom God imputeth righteousnesse without workes , verse 6. CHAP. IV. Bellarmines arguments proving the necessity of good workes : and first , from the difference betweene the Law and the Gospell : Secondly , from the Doctrine of Christian liberty . § . I. NOW I come to Bellarmines arguments concerning good works : which , when he should prove they concurre to justification as causes thereof ; hee proveth them to be consequents thereof , rather than causes . And having little to say to the question it selfe , he intermingleth many impertinent discourses . Impertinent I say to the question , though not to his purpose : which was to calumniate us , as though we held all those assertions , which he laboureth to confute . In his fourth booke therefore , which is de justitia operum , he propoundeth two maine questions to be disputed , unto which divers others are coincident . The former , concerning the necessity of good workes ; the other , concerning the truth of them . As if we , either denied that good workes are necessary or that they are truely good . To the former , hee referreth three questions : the first , whether the faithfull are bound to keepe the Law of God : as though wee taught , they were not : the second concerning the difference betweene the Law and the Gospell , as if we taught that the difference standeth in this , that by the Law good workes are necessary , by the Gospell not . The third concerning Christian liberty : as though we taught , that the faithfull in their conscience and before God , are subject to no Law. Concerning the truth of the righ●…eousnesse of good works , after hee hath disputed the question , whether the Law be possible , whether the workes of the righteous bee sinnes : he commeth at length to handle the controversie it selfe , whether good workes doe justifie or not . Concerning the former questions , it shall suffice to shew , what our tenet is in every of them ; and to defend our assertions against his cavils , ●…o farre as concerneth this present controversie of justification by workes , passing by the rest as impertinent . As touching therefore the first principall question which concerneth the necessity of good works : the Reader will beare me witnes by that which before I have delivered , that we hold good workes necessary in many respects , and that we urge the necessity of them by better arguments than the Romish doctrine doth afford : we confesse , that they are necessary , necessitate presentiae for persons come to yeeres , that are already justified , and are to bee saved : as necessary consequents of justification , and as necessary forerunners of Salvation onely we deny them to be necessary necessitate efficientiae , as causes either of justification or Salvation . § . II. That good workes are necessary to Salvation ( which we deny not ) Bellarmine greatly busied himselfe to prove : but that they are necessary to justification , as causes thereof , ( which is the question betweene us ) for ought that I can discerne , he goes not about to prove in his whole discourse of the necessity of good workes , wherein he spendeth nine Chapters . For after he had in the first Chapter calumniated us , as if wee denied good workes to bee necessary to Salvation : in the Chapters following hee proveth they bee necessary , because as hee propoundeth his proofes in the Argument of his booke , we are bound to keepe the Law of God. And that he proveth by discussing the other two questions concerning the difference betwixt the Law and the Gospell , and concerning Christian liberty . But by these arguments Bellarmine neither proveth his owne assertion , nor disproveth ours . His assertion is , that good workes doe concurre unto justification as a cause thereof , which we deny . He argueth they be causes : why ? because they are necessary . As if every thing that is necessary were a cause . But whereto are they necessary ? to salvation , saith Bellarmine . Why , but the question is of justification . Now many things are required to salvation , which doe not concurre to justification , as namely a confession , b holinesse of life , c patience , d perseverance , &c. which , though they goe before salvation ; yet they follow after justification ; and therefore cannot be causes thereof . In all this discourse therefore Bellarmine is farre from concluding the point in question . Notwithstanding it will not be unprofitable : if I shall make a short excursion to follow him in his discourse , but not to answere every particular , which is not worth the answering . That therefore he may confute our most pernicious errour as he calleth it , e he saith he will prove three things : first , that in the Gospell is contained the doctrine of workes and divers Lawes , and that the promises thereof require the condition of fulfilling the Law : Secondly , that the just are not free from the observation of the Law of God : Thirdly , that good workes are simply necessary to Salvation . § . III. His intent in the first is to disprove that difference , which we make betweene the Law and the Gospell : from whence he had collected in the former Chapter , that we deny the necessity of good works . The difference was this : That the Law propoundeth justification and salvation upon the condition of our fulfilling the whole Law. But the Gospell promiseth justification and salvation upon the condition of faith only ; excluding works as the causes , by which we are justified , or for which we be saved : which difference if it be true , as it is most true , plainely proveth justification by faith only , and disproveth justification by workes . For the better understanding whereof , wee are to distinguish the termes both of the Law and Gospell : which are used sometimes more largely , sometimes more strictly and properly . More largely Thorah the Law signifieth the whole doctrine of the old Testament , whether written and contained in the bookes of Moses , the Prophets and the Psalmes ; or Preached . Written ; thus it is said to have beene written in the Law , Ioh. 10. 34. which is written , Psalm . 82. 6. so Ioh. 12. 34. which is written Psalm , 110. 4. so Ioh. 15. 25. which is written Psalm . 35. 19. The Law saith those things , Rom. 3. 19. which are cited out of the Psalmes , and out of the Prophet Esay , vers . 10 , 11 , 12. Thus 1 Cor , 14. 21. out of Esai . 28. 11. thus Gal. 4. 21. out of Gen. 21. 10. And thus by the Law in many places f is understood the whole doctrine of God contained in the Scriptures of the old testament , and is often used in the same sense promiscuously g with Gods word ; insomuch that the Septuagints sometime translate Dabar h which signifieth the word , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Preached , as Esai . 30. 9 , 10. Psalm . 78. 1. Ier. 18. 18. Prov. 28. 9. & 29. 18. In this large sense the Evangelicall promises made in the old testament are contained in the Law , though properly belonging to the Gospell , as i Bellarmine confesseth : the promises of remission of sinnes though they be in the Prophets , they doe not belong to the Law , but to the Gospell . And so the covenant of grace it selfe , which the Lord made with k Abraham , in making whereof he is said , Gal. 3. 8. to have preached before the Gospell to Abraham . Of the Doctrine of the Gospell ( which was to begin at Ierusalem , Luk. 24. 47. ) it is said Esai . 2. 3. & Mic. 4. 2. out of Sion the Law shall goe foorth . So more largely the Gospell is taken for the whole Doctrine of the new Testament , whether written by the Apostles and Evangelists , or preached Mark. 13. 10. Rom. 10. 16. Gal. 2. 5 , 14. Ephes. 6. 19. Col. 1. 5. Phil. 1. 27. 2 Thes. 1. 8. Thus the histories of the life and death of CHRIST are called Gospels , Mark. 1. 1. Mat. 26. 13. Preached , Rom. 2. 16. & 16. 25. 1 Cor. 4. 15. & 9. 18. Gal. 2. 7. 1 Thes. 1. 5. & 2. 4. 2 Thes. 2. 14. 2 Tim. 2. 8. In respect of this large sense it is truely said , that the Precepts , Promises , and Comminations of the Law are contained in the Gospell . § . IV ▪ More strictly and properly the Law signifieth the Covenant of workes , which is also called the Law of workes , Rom. 3. 27. which upon condition of perfect and perpetuall obedience promiseth justification and salvation to the observers thereof , Rom. 10. 5. Gal. 3. 12. Levit . 18. 5. Ezek. 20. 11. Act. 13. 38. Rom. 3. 20 , 28. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gospell which importeth l good tydings signifieth more strictly and properly the Covenant of Grace , which is also called the Law of faith , Rom. 3. 27. and the word of faith , Rom. 10. 8. which freely promiseth justification , and right of salvation to all that beleeve in Christ , Ioh. 3. 15 , 16 , 36. & 6. 47. & 11. 25. & 20. 31. Act. 16. 31. Rom. 3. 24. 10. 6 , 9. Eph. 2. 8 , 9. Tit. 3. 5. 1 Ioh. 5 , 13. This doctrine of God concerning Salvation by Christ through faith , which properly is the Gospell , Luk. 4. 18. Matth. 11. 5. Rom. 1. 16 , 17. Act. 15. 7. Gal. 1. 6. & 3. 8. Act. 10. 36. is called the Gospell of grace , Act. 20. 24. the word of reconciliation , 2 Cor. 5. 18. the Gospell of peace , Ephes. 6. 15. the Gospell of salvation , Ephes. 1. 13. the Gospell of glory , 1 Tim. 1. 11. the Gospell of the glory of Christ , that is the glorious Gospell of Christ , 2 Cor. 4. 4. the Gospell of the Kingdome , Matth. 4. 13. & 24. 13. This doctrine teacheth us , that our gracious God out of his meere grace having elected his children in Christ before all times , did in the fulnesse of time send downe his Sonne to save us : and that the benefit of the Messias might be applyed unto us , vouchsafeth unto us the Gospell of grace , by which according to the purpose of his grace given unto us in Christ before all secular times , m he calleth us working in us the grace of faith : being endued with faith hee imputeth unto us the righteousnesse and merits of Christ , making us partakers of redemption , reconciliation , justification , and adoption , and so freeing us from hell : and from all the enemies of our salvation , hee entituleth us unto the kingdome of heaven . And that wee may be fitted and prepared for his Kingdome into which no unholy thing may enter , Apoc. 21. 27. hee hath promised to them that beleeve , that being redeemed , reconciled , justified , adopted , and so entituled to the kingdome of heaven , hee will give them grace to worship him without feare in holinesse and righteousnesse before him all the dayes of our life , that is , in the voluntary , upright , and constant obedience of his Law. Luk. 1. 73 , 74 , 75. It is true , that the things which God in this Covenant of grace hath promised to give , as namely faith and new obedience , are also required of us Deo dante quod jubet , God giving to us what he requireth of us : the one , as the antecedent condition whereby we are entitled or have right to his kingdome , being saved in hope : the other as the consequent and fruit n of the former , whereby we being entitled to Gods kingdome , are prepared and fitted for it : without which , though none who are adulti are saved , Heb. 12. 14. yet none are saved by it , or for it ; it being the way to the kingdome , but not the cause of it , nor the title that we have unto it : and therefore necessary , as I have said necessitate presentiae , as causa sine qua non , but not necessitate efficientiae as any true or proper cause thereof . § . V. These things thus premised , it will be easy to answere Bellarmines arguments taken from the difference betweene the Law and the Gospell to prove the necessity of good workes . And they are two : the former disproving the supposed false difference , the other proving the pretended true . As touching the former : having first propounded an idle distinction of the divers acceptions of the word Gospell , that it signifieth either the doctrine which Christ and his Apostles taught , or the grace of the new Testament , which is the quickning Spirit , or the efficacie of the holy Ghost working in the hearts of the elect , or the Law written in the heart , ( which I therefore call idle , because as soone as he hath propounded it , he confesseth , that the word Gospell in the Scripture doth never signifie any other , but the Doctrine ) hee proveth , that in the Gospell is contained the Doctrine of good workes , and divers Lawe●… , divers comminations and divers promises made upon condition of good workes . All which we doe confesse to be true as the word Gospell is taken in the larger sense . But as those promises and Doctrine of grace contained in the Bookes of the old Testament , did not belong to the Law properly which is the covenant of works , but to the Gospell which is the covenant of grace : so in the books of the new Testament , divers precepts , comminations and promises are contained , which belong not properly to the Gospell , which is the covenant of grace and Law of Faith , but to the Law of works . For even as the Preachers of the Gospell at this day , doe in their preaching intermingle many things appertaining to the Law either for the preparing of their auditours , who are not yet justified , by the terrour of the Law ; or for directing those that doe beleeve , to lead their life according to the rule of the Law : Even so our Saviour Christ , and his Apostles in their doctrine intermixed legall precepts , legall promises and threatnings , as the necessity of their auditours required . But upon all this being granted , what will he inferre ? he saith in the title of this Chapter ( though in the Chapter it selfe he doth not expresse it ) that from hence is proved the necessity of good works ; which we deny not . So pertinent a disputer is this great Master of controversies . § . VI. And forasmuch as the promise of eternall life , as of a reward , made to our obedience , is the principall ground , whereon the Papists build their Antichristian doctrine of the efficiencie and merit of good workes , I will endeavour to cleare this point . We are therefore to understand , that eternall life is vouchsafed to the faithfull in three respects . First , as the free gift of God without respect of any worthinesse in us . Secondly , as our inheritance purchased by Christ. Thirdly , as a free reward promised and given to our obedience . In the first respect , our salvation and all the degrees thereof , is wholy to be ascribed to the gracious favor of God in Christ. In the second , to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us , and not to any desert of ours . For as touching the first , God before the foundation of the world was laid , of his free grace Elected us in Christ , o graciously accepting of us in his beloved without respect of any goodnesse in us ; whom , when he foresaw fallen into the state of perdition , ex massa perdita humani generis did chuse us in Christ , in him , and by him to be justified and saved . And as out of his undeserved love he did chuse us ; so by the same grace , whom he hath elected p , he hath called ; whom hee hath called , he hath justified ; whom hee hath justified , hee hath sanctified ; and whom hee hath called , justified , and sanctified , he hath glorified , according to the purpose of his grace q given unto us in Christ before the world began . As therfore all the degrees of salvation are wholly to be ascribed to the grace , that is , the gracious favour of God in Christ , ( for by his grace we were elected , called , justified , regenerated and sanctified ) so also by his grace wee are saved r and not of works . For although eternall death be the wages deserved by sin : yet eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God , through Iesus Christ our Lord , no way deserved by us . Rom. 6. 23. This his purpose of grace God revealed by his gracious promise to our first parents , and a●…ter to Abraham and others , viz. that in the promised seed s all the Nations of the Earth should be blessed . § . VII . Now that this his purpose of grace might be put in execution , and this his gracious promise concerning ●…he promised ●…eed might be performed to the illustration of the glory , both of his mercie and also of his justice : God in the fulnesse of time , out of his infinite goodnesse and love to mankind , sent his owne and his only begotten Sonne into the world , that hee , taking our nature upon him , might not onely in the state of humiliation by his sufferings redeeme us from hell , and by his meritorious obedience purchase heaven for us : but also that in the state of exaltation he having conquered all the enemies of our salvation in and before his resurrection , might by his ascension take possession for us of that kingdome , which he had by his merits procured for us , and by his sitting at the right hand of his Father might make us to sit together t with him in heavenly places , and by his comming from thence againe might put us both in body and soule in possession o●… that heavenly inheritance , which he had purchased for us . And to the end , that the benefit of our blessed redeemer and Saviour might be applyed and communicated unto us , the ●…ord according to the purpose of his grace u giv●…n unto us in Christ before all secular times , doth in his good time call those whom hee hath elected , by mini●…tery of the Gospell ma●…e effectuall by the gracious operation of his h●…ly Spirit working the grace of faith in us , whereby wee receiving Christ with all his merits are actually made partakers of redemption , and are actually reconciled unto God justified and adopted , and by our justification entituled to the Kingdome of heaven , and by our adoption made heires thereof and coheires with Christ ; insomuch that being justified by faith , wee have thereby , not onely remission of sinnes , * but also the inheritance , or at least the right and title to it : in respect whereof it is said in the Scriptures of so many as truely beleeve , that wee are saved , Ephes. 3. 5 , 8. that we are passed from death to life , and that we now have eternall life , Ioh. 5. 24. & 6. 47. 1 Ioh. 5. 12 , 13. And in this respect , eternall life is our inheritance , which Christ hath purchased ●…or us . And according to this tenure , Christ will put us in possession thereof at the last Day ; when hee shall say unto us , Come yee blessed of my Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ inherit the Kingdome prepared for you from the beginning of the world , Matth. 25. 34. for you , I say , who before the beginning of the world were in Christ elected to be heires of this kingdome , which is not to he attained unto by any purchase or merits of ours , but shall bee given us as an inheritance intended from the beginning , and prepared for the elect , for whom Christ by his merits hath purchased it . § . VIII . Now to those , who by Gods speciall grace doe beleeve in Christ , and by faith receive him , by whom so received they are justified and adopted , and by their justification and adoption are in such ●…ort entituled to this kingdome as heires apparent thereof , that they are allready said to bee saved , and to be set in heavenly places with Christ : to these , I say , that they might be fitted and prepared for this inheritance , unto which no uncleane x thing can come ; h●…e hath in the covenant of grace freely , and out of his undeserved mercie promised the grace of sanctification by his holy Spirit , whereby wee are enabled , according to the measure of grace received , y to worship him in holinesse and righteousnesse before him . And to the end that we might be moved to performe the dueties of sanctification , hee doth not onely in his word seconded and made effectuall by his Spirit invite by exhortations and precepts to these dueties ; but also that hee might encourage us thereunto , in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us , but also eternall life it selfe , as a gracious reward of our piety and obedience . Here therefore in admiration of Gods bounty towards us we have just cause to exclaime with Augustine z : O the great goodnesse of God , to whom when in respect of our condition we ought to render unto him the duties of obedience , as servants to our Lord and God , as subjects to the Almighty , as captives saved to our redeemer , he doth promise unto us the rewards of friendship , that hee might draw from us the dueties of service which wee doe owe unto him . It was of Gods free grace , that hee elected any of us , that being elected hee called us , that being called and endued with faith hee justifieth and adoptet●… us , and thereby giveth us right to his kingdome ; it was also of his free grace , that to them , whom hee redeemeth and justifieth , hee hath promised to bestow his graces upon them , whereby they are enabled to serve him in holinesse and righteousnesse and are fitted for his owne kingdome . But this is a multiplication of his grace upon us , that to encourage us to the Practice of Piety , whereby wee are fitted for the kingdome of heaven , he doth promise to reward our good works with everlasting happinesse , and in the end doth crowne his owne blessings with blessednesse , which , though hee bee pleased for our encouragement to call a reward , yet is it not deserved by us , but freely bestowed by him , as his free gift granted unto us in Christ before all times , as our inheritance purchased by Christ : as his bountifull reward of his owne gifts , which as hee freely promiseth , so in his good time hee freely bestoweth , as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is free gift . § . IX . To this purpose let us consider the Lords dealing with Abraham , to whom the Lord at his first comming towards the Land of promise , made divers gracious promises , which afterwards hee often repeated . But when upon that Commandement of tryall to offer up his onely sonne , Abraham had by Gods speciall grace notably approved a his faith and obedience ; hereupon the Lord doth sweare , that he will bestow upon him the things which before hee had promised , as the reward of that his obedience , for so hee saith , because thou hast done this thing , and againe , because thou h●…st obeyed my voice . Can any man hereupon inferre that Abraham by his obedience had deserved these promises which God long before had made unto him , and oftentimes repeated ? Nothing lesse , so God in his eternall Counsell hath to the Elect designed eternall life , as his free gift by Christ , Christ by his merits hath purchased it to bee our inheritance , God hath graciously promised to bestow freely this inheritance on them that beleeve in Christ : when as therefore God doth promise to reward our piety with eternall life , wee may not thinke that by our piety it is deserved , which God long before had decreed and promised , and Christ our Saviour had purchased for us . But though it bee a reward , yet it is a most free , and undeserved reward . § . X. When the Papists therefore object , that if eternall life be the reward of our obedience , then our obedience doth deserve it : I answere , first , thou canst deserve nothing at Gods hand , by that which he hath freely given , and much lesse that , which hee freely bestoweth on thee : Secondly , if thou shouldest doe all that is required of thee , thou couldest deserve nothing thereby : for where is debt and duty , there is no merit , Luk. 17. 10. Thirdly , we doe not all that is commanded but come short of our duty , and that which we doe is unperfect , and defective in respect of manner and measure ; and therefore in justice deserveth punishment , rather than reward : and consequently the reward , when it is given , is to bee ascribed to Gods undeserved b mercie and not to our merit . Fourthly , Sanctification , and the duties thereof are not causes of Salvation , and therefore in serie causarum , in the chaine of the causes of Salvation , Rom. 8. 30. they are left out : and where they are mentioned , they are inserted , not as a cause of Salvation , but either as the way unto it , Ephes. 2. 10. or as the markes and cognizances of them that shall be saved , or as the evidences according to which God will judge . As marks , I say for they are occulta praedestinationis indicia futurae faelicitatis praesagia , as c Bernard speaketh . Our Saviour setting downe the end of the ministery of the Gospell saith , that a man being thereby called , may by faith obtaine remission of sinnes , and inheritance among them that are sanctified , Act. 26. 18. so also Act. 20. 32. § . XI . And thus are wee to expound many Testimonies of Scripture , as speaking of notes , which the Papists expound , as speaking of causes . Thus Rom. 8. 16 , 17. The Spirit it selfe beareth witnesse with our Spirit , that we are the Children of God , and if Children , Heires of God , and coheires with Christ , who shall be glorified with Christ , if hee hath given us grace not onely to beleeve d , but also to suffer with him and for him , he doth not say that our suffering doth make us sonnes and heires of God who shall be glorified with him : but the Spirit beareth witnesse , that if we suffer with him , we are the sonnes and heires of God , who shall be glorified with him . So 2 Tim. 2. 11 , 12. If we suffer , wee shall reigne with him ; if we patiently suffer , it is ( not a cause , but ) a signe that we shall reigne with him , Rom. 8. 1. There is no condemnation to them that are in Christ Iesus . But how shall we know , who they are that shall be saved by Christ ? that walke not after the flesh but after the Spirit : where walking after the Spirit , is not the cause of salvation , but a signe of their being in Christ , which is the cause . Christ is the foundation and cause of all our happinesse ; and faith is the only instrument whereby wee receiving Christ are united unto him : all other graces and duties unto which happinesse any where is ascribed , as it is to many , Matth. 5. 3. &c. Psalm . 112. 1. &c. are but notes of our being in Christ by faith , and presages of our future happinesse . Thus in the same chapter , Rom. 8. 13. If by the Spirit yee doe mortifie the deeds of the body , that is , of the flesh , as the vulgar Latine rendreth it , and as Paul speaketh 1 Cor. 9. 27. Ye shall live . So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved : that is whosoever hath this grace given him unto him truly to worship God , it is an evident signe and assurance unto him that he shall be saved , and so of the like : Ambrose e , this is the signe of justification in a man , that by that which dwelleth in him he that is justified may appeare to be the Sonne of God. § . XII . As evidences , according to which the Lord will judge . For so it is often said , that God will judge men acccording to their workes . Thus Matth. 25. 34 , 35. Come ye blessed of my Father , inherit the kingdome prepared for you from the foundation of the world , for when I was hungry you gave me meat , &c. this rationall particle for , though it be called causall , and the sentence , where it is used is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rendring of the cause , doth not imply a cause properly so called , but any argument or reason , as I have shewed heretofore : as here it implyeth an argument from the fruits , as signes and evidences of their bleessednesse in Christ by faith . The causes of this sentence of salvation are set downe , vers . 34. First , because they are blessed of God , that is , justified . Secondly , because elected , for whom God in his eternall purpose hath provided this kingdome . Thirdly , in that it is called the inheritance purchased for them that truely beleeve in Christ , who as soone as they beleeve are by justification blessed , as being entitled or having right to this Heavenly inheritance : and this is implyed in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inherit , shewing that they come to that kingdome by right of inheritance . Salvation therefore is given , as a fre●… gift of God depending upon election and justification , and as an inheritance purchased by Christ for all true beleevers : and therefore not merited by them that are saved . But because God hath promised salvation to all that have true faith in Christ , which is a secret and inward grace , and many men deceive themselves with a vaine opinion and profession of it therefore the Lord will judge of men according to the fruits thereof : when as men therefore professing the true faith , doe demou●…trate their faith by good workes , and namely by the workes of charity and mercie , they give good proofe of their election , whereby this kingdome was prepared for them , and of their redemption by which Christ purchased this inheritance for them , and of their justification , whereby , they are entituled to this kingdome , and so are blessed of God. And therefore according to these fruits Christ pronounceth the sentence of salvation . § . XIII . Wherefore to proceed in my answeres to the afore said objection for by that which hath beene said , it appeareth . Fifthly , that eternall life is not deserved by our obedience , because it is the free gift of God depending upon Gods free election . Sixthly , because we come to it , as to an inheritance purchased by Christs merits , and not by ours . Seventhly , though it be a reward , yet it presupposeth no merit of ours , because it is a free and undeserved reward , whereby the Lord out of his meere bounty doth crowne his owne gifts . Ea enim est Dei bonitas saith learned Casaubon f ut beneficia gratuitò in suos collata , ali●… beneficiis coronet , atque hoc mercedem appellet . such is the goodnesse of God , that such benefits as he hath freely bestowed upon his children , he crowneth with other benefits , and this hee calleth reward , nihil tamen , saith Calvin , quasi debitum solvens , sed mercedis titulum imponens suis beneficiis , not as rendring any debt , but imposing the name of reward on his owne benefits . § . XIV . Now let us examine the testimonies which Bellar. alleageth wherein upon condition of obedience eternall life is promised . The first is Matth. 5. 20. unlesse your righteousnesse exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven : which words containe directly a threatning and not a promise , for hee doth not say , if your righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees ( which was but externall and in outward shew ) yee shall enter into the Kingdome of heaven : but if it doe not , which argueth that internall righteousnesse is necessary to salvation necessitate 〈◊〉 , as causa sine qua non , but doth not prove it to be so necessitate efficientiae . And so doe other threatnings , Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9. Gal. 5. 21. § . XV. The second testimony is Mat. 19. 17. If thou wilt enter into life , keepe the commandements . Where a rich man being a justitiray , as many of the Iewes h were , ( quia i omnis spes sal●…tis apud Iudaeos in operibus erat non in fide ) taking it for granted , that by his workes he must bee saved , but not satisfied ( as justitiaries never are , but ever remaine doubtfull and uncertaine of their justification , as wee see in the Papists ) I say , not satisfied with all that obedience which he had performed from his k youth up ; but finding , that something still was lacking , hee commeth to our Saviour to know , what good l works those were , by doing whereof he might bee saved . Good Master , saith hee , what good thing shall I doe , that I may inherit eternall life . To him our Saviour fitteth his answere , and first to confute his errour , and to let him understand , that no man living , who is but a meere man , can be justified by inherent righteousnesse : he telleth him , that no man is good , that is purely and perfectly just : and therefore reproveth him , for that hee , thinking our Saviour to bee but a meere man , as others were , did call him good . But in the second place , to answere his question , hee telleth him , that if by his owne workes hee did hope to bee saved , hee must doe those workes which God himselfe had commanded ; and so referreth him to the Co●…mandements of the Law , of which God himselfe had said , doe this and thou shall live , which is the legall promise , Levit. 18. 5. Rom. 10. 5. Gal. 3. 12. Thus our Saviour fi●…teth according to the Law his answere to the disposition of the party , who was a justitiary . But ot●…erwise , when our Saviour and his Apostles were a ked the like q●…estion , they made answere according to he doctrine of the Go●…pell . For our ●…aviour being asked , Ioh. 6. 28. what shall wee doe that we may doe the workes of God ; answered vers . 29. This is the worke of God , that which he esteemeth in stead of all workes , that ye belee●…e in him whom hee hath sent : for he that beleeveth hath fulfilled the Law , Christ being the ●…nd of the Law to every one that beleeveth , Rom. 10. 4. And the Apostle Paul , being demanded of the Iaylour , what must I doe to bee saved ? answereth , beleeve on the Lord Iesus Christ , and thou shalt bee saved , Act. 16. 30 , 31. § . XVI . In the third place he alleageth testimonies , out of the doctrine of the Apostles , viz. Rom. 8. 13 , 17. 2 Tim. 2. 11 , 12. Iam. 2. 8. 2 Pet. 1. 11. 1 Ioh. 1. 9. Apoc. 3 21. Answ. The place cited out of S. Iames is no promise , but a commendation : if you fulfill the royall law , ye doe well . Of Rom. 8. 13 , 17 and 2 Tim. 2. 11 , 12. I spake before . m But concerning them and all others that are or may be alleaged , there is a distinction of conditions to be held : that either they import the cause of the thing promised , which is sal●…ation or happinesse , or the proper markes and cognizances of such as shall be saved or are happy , which doe not shew propter quid 〈◊〉 sunt , vel servandi ▪ sed qual●…s beats sunt , quales servandi . Christ our alone Saviour is the onely cause of salvation , and the onely foundation of our happinesse He is eternall life , n and whosoever hath him hath life eternall . Faith is the only instrument , whereby we receive Christ : and therfore to it also is salvation ascribed , in respect of the object , which it doth receive As when it is said thy faith hath saved thee , it is to be understood , as if it were said , Christ received by faith hath saved thee . A condition therfore of receiving Christ by faith or of Christ received by faith betokeneth o the cause : but all other co●…ditions , either of graces , or of works , doe not signifie the cause of salvation , but the proper markes and cognizances of those which shall be saved . And therfore prove , that the markes a●…e , or may be necessary by the necessity of pres●…nce , but not by necessity of efficiencie . § . XVII . And this also may se●…ve to answere his fou●…th and fifth arguments . His fourth is fetched from the Doctrine of the Prophets . Ezek. ●…8 . 21 If the wicked shall turne from all his sins , that he hath committed , and shall keepe all my statutes and doe that which is lawfull and right , he shall surely live . That is , if he shall turne from the wrong way into the right , and goe on therein ( as sinne is an aberration , and the errour p of his way ) hee shall come to the end of his way , which is salvation . So that this condition is not the cause , but the way . Yea , but saith Bellarmine , in the same place to turne from righteousnesse and to breake the Commandements of God is a condition , upon which dependeth the commination of death , for if a righteous man turne from his righteousnesse and commit iniquity he shall surely die . Therefore , as the turning from righteousnesse unto sinne is the cause of death : ●…o the turning from sinne to righteousnesse is the cause of life . I answere , that there is not par ratio . there is no equality be tweene the sinne of the wicked , and the righteousnesse of the godly . Death is the due q wages of sinne , and sinne is the meritorious cause of death . But eternall life is the free gift of God , and not merited by our righteousnesse . Sinne is of infinite demerit , and so deserveth death eternall . But not the obedience of any man , but onely of Christ , if it did merit at all , ●…s , or can be of infinite merit to deserve eternall life . The sinnes of ●…he wicked are purely and perfectly evill : but the righteousnesse of the re●…enerate is not purely and perfectly good . The sinnes of the wicked are their owne workes wholly proceeding from themselves , and to themselves the wages thereof is wholly and properly to be ascribed and imputed : the good workes of the regenerate proceed from Gods free grace : and therefore when they are rewarded , God crowneth his owne graces in them , and not their merits . That which he babbleth concerning promises absolute and conditionall , as if we held all the promises of the Gospell to bee absolute , is a shamlesse and senselesse cavill . Wee are so farre from saying , that they be all a●…solute ( as if indifferently and without condition they promised salvation to all , ) that we rather say they are all conditionall . But we distinguish of conditions , that some are from the cause , as where the condition of faith is interposed , and such conditions , wee doe hold to bee necessary necessitate efficientiae : some from other arguments , and such are necessary onely necessitate presentiae . § . XVIII . His fifth argument is taken from the condition of faith , which we doe not deny to bee contained in the Evangelicall promise . Now saith he by what words the Scripture requireth the condition of faith , by the same , or more cleare , it teacheth the condition of fulfilling the Law to be required . Answ. The condition of fulfilling the Law is required no where but in legall promises ; and is a condition by reason of the flesh impossible . But in all these promises which hee citeth , excepting that Matth. 19. 17. not the condition of fulfilling the whole Law is required , but of some speciall duties , betweene which and the condition of faith is great odds . For faith , relatively understood , that is , Christ received by faith , saveth alone , it alone entituleth us and giveth us right to salvation . Aske of any particular duty to which salvation is promised : will invoc●…tion Rom. 10. 13 ? will suffering , Rom. 8. 17 ? will any other duty or grace save a man , or entitle him to salvation ? No one part of righteousnesse , though it may be a proper marke of them that shall be saved can save a man. But faith , that is , Christ received by faith saveth alone . Thus much may suffice to have answered his former Argument , in defence of that difference , which wee make according to the Scriptures , betweene the Law and the Gospell , in respect of justification . § . XIX . His other argument to prove the necessity of good works ( which wee deny not ) is taken from his true pretended differences betwixt the Law and the Gospell : whereof he setteth downe two principall , and six secondary differences arising from the principall . All of them impertinent to the matter in hand , excepting the first , and also the last , which serveth to confute the first is , that such is the difference betweene the Law and the Gospell , as betweene a doctrine begunne and perfected for as in respect of the mysteryes to believed and the promises to be hoped for , the Gospell excelleth the Law ( 〈◊〉 should have said the new Testament excelleth the old , for of the the two Testaments that is , of the Law and the Gospell largely and not strictly taken , this difference is to be understood ) so also in respect of the precepts , which are to be done . For to omit the ceremoniall and judiciall Lawes , which hee impertinently mentioneth , hee saith , that the Law and the Gospell have in a maner the same morall precepts , but with this difference , that in the Gospell some more heavy or weighty things are imposed upon Christians , tha●… were in the Law exacted of the Iewes , as in the matter of polygamy and billes of divorce ( which not withstanding by the morall Law were as much forbidbed to them , as now to us ) Secondly , that Christ did perfect the moral Law , prescribing a more perfect righteousnesse , than the Law required . Thirdly , that to the precepts hee hath added Counselles tending to perfection ? Answ. This difference is suitable to the rest of their wicked and Antichristian doctrine , which in this whole treatise I confute , wherby as they confound justification and sanctification ; so also the Law and the Gospell : saving that in the Gospell they say greater perfection is required of inherent righteousnes to justification , than the Law prefcribeth : and so make it a Law of workes as much or rather more , than the Law it selfe . § . XX. This is confuted by the eigth or last difference , wherin hee truely saith that the Law of Mose ; was most heavy and unportable : but the Gospell of Christ is an easie yoake , r and a light burden . If Petor therefore exclaimed against those , which sought to impose the Law of Moses upon Christians Act. 15. 10. what shall wee thinke of our Popish Rabbins that impose an heavier yoake , than the Law it selfe . For whereas Bellarmine saith , the Gospell is the easier , because of the grace of the newe Testament accompanying it : yet the difference is to be understood in respect of the doctrine it selfe , and the letter , which if it req●…ire more perfect obedience , is in it self the heavier burden . II. This difference , by confounding the Law and the Gospell , doth make void the covenant of grace , which God made with Abraham , and performed in Christ : which was concerning Iustification by faith , which as it could not be disannulled s by the Covenant of works : so much lesse was it repealed , but renewed and ratified in the Gospell . But if in the Gospell were taught justification by works and not by Christs righteousnesse apperhended by faith , the Covenant of grace made with Abraham should in the Gospell be repealed , rather than renewed . For the covenant of works promiseth justification and life upon condition of perfect and perpetuall obedience : the covenant of grace , upon condition of faith . And these two , in the Article of justification are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible . If therfore the Gospell doe teach justification by workes , it maketh void the covenant of grace , and thus the popish gospel overthroweth the Gospel of Christ. Thirdly , This difference overthroweth a maine benefit , which we have by Christ , and without which we can neither be justified nor saved , which is this : that he hath freed us from the rigour of the Law , which standeth in an exaction of perfect righteousnesse to be inherent in us , and perfect obedience to be performed by us unto the acceptation either of our persons or actions , which by reason of our corruption is impossible unto us . And therfore miserable is their estcate , who are in bondage to the Law , either subjecting them to the curse , if they offend in the least degree , when in many things wee offend all : or excluding them from justification and salvation , if they yeeld not perfect and perpetuall obedience , which by reason of the flesh is impossible . From this curse Christ hath freed us in being made t a curse for us , bearing the punishment due for our sinnes : and from this exaction of perfect righteousnesse to be performed by our selves , hee hath freed us in being made unto us of God u righteousnesse , * even Iehovah our righteousnesse , performing perfect obedience to the Law for us . But if the Gospell , which they call the new Law , require more perfect obedience , than the old Law unto justification and salvation : then doe wee continue in that miserable estate , neither doth our blessed and most perfect Saviour availe us any thing . Neither will this free us from this bondage , that with the newe Law the grace of the new Testament , whereby we should be enabled to obey the Law is conferred . For first , it is conferred onely to those , who are already justified : and secondly , to whom it is conferred , it is not given in such perfection in this life , but that ever they are sinners in themselves , sinne alwayes abiding in them . So that still , if wee must be justified by no righteousnesse but that which is inherent in us , we remaine in that fearefull bondage : seeing we have nothing , either to free us from the curse in respect of our former sinnes , or to entitle us to the kingdome of heaven ; our best righteousnesse being unperfect , and stayned with the flesh . Fourthly , the righteousnes required in the new Law to justification , is either the same with that , which was prescribed in the old Law , or more perfect . If the same , how then are we not justified by the works of the Law ? If more perfect , then the Law of God was not perfect ; which the Scriptures testifie to be so perfect , as nothing can bee added thereto . Neither did our Saviour Christ perfect the Law by adding more perfection unto it , in respect either of the precepts , or the counsells , which the Papists conceive to have bin added by Christ to the precepts . For as touching the precepts : he did but more perfectly explaine them , freeing them from the depravations of the Scribes and Pharisees , who rested in the outward letter , as if the Law were not spirituall , nor did forbid any more , but the grosse sins , which in the 〈◊〉 of the Law are expressed . And as for the Counsells ; they are also morall duties for omission wherof men may according to the sentence of the Law be condemned , as not to love our enemyes , not to forbeare swearing in ordinary talke , not to give a mans goods to the poore , and to follow Christ , when hee is thereunto required . Mat. 19. 23. Mar. 10. 23. These things are so manifest , that Bellarmine x in the end of the next Chapter doth confesse them viz , that our Saviour doth not say , except your righteousnesse exceed the righteousnesse of the Law and the Prophets , but of the Scribes and Pharisees , to signisie that his meaning was not so much ( he should say not at all ) to adde to the burden of the precepts , as to take away the corruptions of the Scribes & Pharisees . And again , those things , which seem to be most heavie in the new Law , are to be found in the old , as the loving of our enemyes , the restrayning of concupiscence , & such like . For proofe wherof he quotes Augustine lib. contr . Adimant . cap. 3. & lib. 19. contr . Faustum c. 28. In the former place Augustine saith , Nulla in Evangelica atque Apostolica disciplina reperiuntur quamvis ardua & divina precepta , & promissa , quae illis etiam libris veterib . desint . In the latter , Vel omnia , vel penè omnia , quia monuit s●…u praecepit ( Christus ) ubi adjungebat , Ego a. dici vobis , inveniuntur & in illis veterib . libris . And so much of the first difference . § . XXI . The second difference is , that the Law commeth alone , but the Gospell is accompanied with grace . Which is not a difference of the doctrine and letter of the Gospell from the Law , but of the covenant of grace from the covenant of works . For in the covenant of grace , as justification is promised to them , that being called doe beleeve : so sanctification to them , that are justifyed . Which as it proveth the concurrence of Good workes with faith in the party justified , as consequents thereof : so it excludeth them from being any causes of justification . But as touching this second difference two popish errours are to bee avoided . First , in respect of the covenant of workes . For though that covenant doth not promise , nor afford the grace of sanctification , wherby a man should be enabled to performe the covenant , which grace is promised in the covenant of grace , and given to them that beleeve ; yet wee are not so to conceive , that they who lived in the time of the law were void of grace , nor all that live under the Gospell , are endued with grace . For the covenant of grace hath alwayes bene in force from the beginning : so that to the faithfull , who beleeved in the Messias which was to come , the grace of sanctification was given , according to the covenant of grace , so that in the old Testament , even under the Law , there were as excellent examples of holynesse , as have bene in the time of the new , under the Gospell . So also the Law hath its use , even among those that live under the Gospell , insomuch that untill men doe beleeve , they are under the Law , and not under grace . Secondly , in respect of the grace of the new Testament : that it is not promised in such perfection in this life , where wee receive but the first fruits y of the Spirit , as that wee may expect to be justified by it , or saved for it . § . XXII . From these two difference the rest , as hee saith , arise , viz. from the first arise the third , the fourth and the fifth . The third is this , that the Law of Moses was given to one Nation ; the Law of Christ , to all Nations . The fourth , that the Law of Moses , for the most part contayned shadowes and figures of things to come : the Gospell exhibiteth the body and truth . The fifth , that the Law of Moses , because it was not perfect , was to be changed by the Law of Christ : but the Law of Christ was not to be changed by any succeeding Law. These three differences of the Law doe not agree to the Law Morall , which belongeth to all nations , which did not consist of shadowes and figures , which was not to be changed , no not by addition , because it was , and is , a perfect , immutable , and perpetuall rule of righteousnesse . The other three , viz. the sixth , seventh , and eigth arise , as hee saith , from the second . The sixth , that the Law of Moses had no power to justifie , neither was it given , that it might justifie ; but that it might shew the disease , and stirre up men to seeke the physitian . But the Law of Christ , that is , the Gospell hath power to justifie , and was given to that end . For as hee alleageth out of Rom. 1. 16. it is the power of God to salvation to every one that beleeveth , ( he doth not say that worketh . ) For therein is revealed the righteousnesse of God from faith to faith , as it is written , the just man shall live by faith . This is a true difference of the Law of faith from the Law of workes : but agreeth not to Bellarmines new Law , which is a Law of workes , as well as the old , conteyning the very same morall precepts with the morall Law ; in the observation whereof not our justification but our sanctification consisteth , prescribing also the same righteousnesse viz Charity , which is the summe of the Law. The seventh , that the Law of Moses is a Law of fearefullnesse , and bondage : but the Gospell , the Law of love , and of liberty , which is true . For the obedience of men , who are under the Law , is forced by the terrour and coaction of the Law working servile feare in them . But the obedience of men , who are under grace , that is of men justified , is voluntary and cheerfull proceeding from faith , and from some measure of assurance of Gods love and favour to them in Christ. Therfore this voluntary obedience is no cause , but a consequent of justification , not onely before God , but also in the court of our owne conscience ; that is , not onely of justification it selfe , but also of the assurance thereof in some measure . Of the eigth , which confuteth the first , I have already spoken . § . XXIII . So much of the first thing which Bellarmine undertooke to demonstrate for the proofe of the necessity of good workes ( which we hold as well , and urge as much as he . ) Now followeth the second ; which is to prove , z that the justare not free from the observation of the Law of God. For hee saith that we place Christian liberty in this , that we are not subject in our conscience and before God , to any Law , and that the decalogue it selfe doth not belong unto us . Which is a most devillish slander . We professe , that we ( so many as truly beleeve ) are by Christ freed from the curse of the Law ; from the rigour and exaction of the Law requiring perfect righteousnesse in us unto justification ; from the terrour and coaction of the Law ; from the irritation of the Law , as I have shewed in my treatise of Christian liberty ; but not from the obedience of it . For freedome from obedience is the servitude of sinne . But wee being freed from sinne a become the servants of righteousnesse . And we doe freely professe , that by how much wee have received the greater favours from God in redeeming us , and bringing us into the liberty of his children , in freeing us from sinne , and from the yoake of the Law : by so much the more are we bound to obedience ; not to be justified , or saved by it , but to testifie our thankefulnesse , and to glorifie God , who hath beene so gracious unto us , &c. Much more might be said concerning Christian liberty , but this is as much , as is pertinent to the question in hand . If any desire to bee better informed in this point , I referre them to my treatise of Christian liberty , which I published many yea●…es agoe . CAP. V. That good Workes are not necessary by necessity of Efficacie . § . I. ALL this while Bellarmine , as we have seene , hath wandred from the question ; but now , he saith , he will come neerer unto it . For now hee will prove the necessity of good workes , not onely by way of presence , but by w●…y of efficacie . But to what will he prove them necéssary ? to justification ? no such matter . But yet that is the question , which hee ought to prove if hee will disprove justification by faith alone ; that good workes doe concurre to justification , as causes thereof . For though they were ( as they are not ) causes of Salvation : yet it is manifest , that they are consequents , and therefore no causes of justification . So that Bellarmine , though hee be come neerer the question , yet he is not come home to it . But perhaps it will be said , that Bellarmine prevented this objection , when he first a propounded this , as his fifth principall argument to prove , that faith doth not justifie alone , because good workes are necessary to Salvation . His argument may thus be frarned . If faith did justifie alone , then it would save alone : but faith doth not save alone without good workes , which are necessary to Salvation in those that are come to yeares . Therefore faith doth not justifie alone without good workes , which are so necessary to Salvation etiam hominibus justificatis , even to them that are justified , that without them faith alone doth not save . Answ. The proposition is denied ; first , by Bellarmine himselfe : who teacheth , though falsely , that not all who are justified shall bee saved ; when notwithstanding the Apostle saith , b ●…hom the Lord hath justified , he also hath glorified . And further he holdeth , that they who are justified may utterly and finally lose their justification , though they lose not their faith : and farther , that they may also lose their faith ( which as he absurdly teacheth , is lost by any act of infidelity ) and consequently , both their justification and Salvation . Yea but saith Bellarmine , their justice cannot be lost , nor their Salvation , whiles they have faith , if they be justified by faith onely . But Bellarmine himselfe saith ( though falsely ) that the faith of them , who are justified , may be lost , and with it their Salvation : and therefore by his doctrine a man bee justified by faith , and yet not be saved by it . Secondly , it is denied by some of the Fathers , who , though they teach , that faith alone sufficeth to justification ( as you have heard : ) yet deny that it alone sufficeth to Salvation , because some other things , as namely good workes are thereunto required . To the assumption , that saith alone doth not save : If such a faith be meant , as is alone , severed from Charity and void of workes : I doe confesse , that it neither saveth , nor yet justifieth , I doe not say , alone , but not at all . But if he speake of a true lively faith in Christ , which purifieth the heart and worketh by love , ( of which onely we speake ) and understand it relatively , as we doe : then I constantly affirme , that faith in Christ alone , that is , Christ alone received by faith , is the onely meritorious cause of our Salvation : and that neither workes , nor any other graces , are causes of salvation , unlesse hee meane caussas sine quibus non , which are no causes . § . II. But for the further proofe of his consequences , Bellarmine saith , that we cannot deny them , because Luther teacheth , that a Christian man cannot lose his salvation , unlesse he will not beleeve ; and that the L●…therans affirme , that salvation , as well as justification , is to bee ascribed to faith alone . Answ. Wee can deny , what either Luther , or those that are called Lutherans doe affirme without warrant of Gods word : therefore this was but a slender proofe . Howbeit , we doe not deny that assertion of Luther , nor the like ; which , though full of true comfort , yet are most maliciously calumniated by the Papists , as if hee taught men not to care what sinnes they commit , so that they can say , they have faith . Whereas Luther delivereth speeches of that kinde to comfort , the distressed consciences labouring under the burden of sinne ; assuring them , that although their sinnes bee many and great , yet they ought not to despaire , if they can finde in their heart to beleeve in Christ. Which is most true . For though our sinnes be many , the mercies of God are more ; though great , yet the merrits of Christ are greater . And though the Lutherans doe say , that salvation as well as justification is to bee ascribed to faith alone ; yet that is no proofe of Bellarmines consequence , but a flat deniall of his assumption , which it behoveth him to prove . Upon these things thus premised , Bellarmine inferreth , that all the testimonies , which afterwards ( namely in his fourth Booke ) he was to alleage out of Scriptures , and Fathers , to prove , that good workes are so necessary to salvation , even to men that are justified , that without them faith alone doth not save them : doe also prove , that faith alone doth not justifie , which is the thing saith hee , which wee have undertaken to prove : which notwithstanding wee doe constantly deny , protesting against this inference of Bell●…mine , and affirming , that although good workes be so necessary to salvation , as that that faith which is without them doth not save a man ; yet that doth not hinder our assertion , that faith doth justifie alone , because they doe not concurre to the act of justification at all , and much lesse as the causes thereof , for they follow justification , though ordinarily they goe before salvation ; and howsoever that faith , which is alone , severed from charity and destitute of good workes doth neither justifie , as I have shewed heretofore , nor save : yet notwithstanding faith relatively understood , that is , Christ received by faith doth save alone . § . III. But ( to returne to his fourth Booke ) though Bellarmine still doe wander yet I must be content to follow him . To prove therefore that good workes are necessary to salvation by necessity of efficiency , as causes thereof , hee useth three kindes of proofes : testimonies of Scriptures , sentences of Fathers , and reason . Out of the Scriptures hoe produceth tenne testimonies , besides some whole Epistles . The first testimony Heb. 10. 30. For patience is necessary for you , that doing the will of God ye may receive the promise . Here first , saith he , wee have the terme necessary , and that unto salvation , contrary to the Lutherans , who deny good workes to be necessary to salvation ; and againe we have , that patience is necessary not onely in respect of presence , but also of relation to salvation , that they may receive the promise . Answ. Hee hath not here the terme Necessary , but in the vulgar translation : the phrase in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus habetis , you have need of patience , which phrase is often used in the Scriptures to signifie things usefull or needfull , without any shew or colour of signification implying the necessity of efficiency , as Matth. 6. 8. Your father knoweth whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have need , the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath need of the Asse and her colt , Matth. 21. 3. Buy those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof we have need against the feast , Ioh. 13. 29. &c. But wee grant , that patience is a necessary vertue , and that also to salvation ; yea , but It is necessary , saith he , with relation to salvation , for so he saith ; that you may receive the promise . Ridiculous : for how can it bee necessary to salvation without some relation to it ? But every relation is not causall , or importing a cause , as in those examples which he alleageth . Meate is necessary , that we may be nourished , &c. But many times the relation is of other arguments , as of meanes and helpes and such other things without which the thing desired cannot well be had : as the Asse and her colt were needfull for Christ going to Ierusalem . Shooes or bootes are needfull for him that travaileth . And such is the relation of the way to the journies end . Hee therefore that would goe to heaven , had need to goe the way which leadeth to it , that is , the way of good workes , which God hath prepared for us to walke in them . And that is the meaning of this place : yee have need of patience , as of a necessary fruit of faith , that having by faith runne the race c that is set before you , viz. Of patience , you may come to the end of your faith , which is the salvation of your soules . § . IV. His second testimony 1 Tim. 2. 14 , 15. The woman being deceived was in the transgression . But shee shall be saved by bearing of children , if shee continue in faith , and love and sanctification with sobriety . Where , saith hee , perseverance not onely in faith , but in faith , love , sanctification and sobriety is put as necessary to salvation , and as a certaine condition without which the woman cannot bee saved . Answ. All this we grant : but Conditio , sine qua non , is no cause , nor doth import any efficiency . If hee would have taken hold of any thing in this Text , as implying efficiencie , hee should rather have urged the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per filiorum generationem , by childe-bearing , ( as it is better translated than by bearing of children , to avoid ambiguity , because it is said in the words following , if they shall continue , which is not to bee understood of the children , but of the woman , that is to say , the sexe , which being a word collective , signifying a multitude , is per synthesin joyned to a verbe of the plurall , as turbaruunt . As if childe-bearing were a cause , or had some relation of efficiency to salvation , which notwithstanding is so farre from being in it selfe a cause of salvation , that it was inflicted upon that sexe , as a curse . Howbeit to the faithfull the nature of it , as of all other afflictions , which in themselves be evill , is changed and they sanctified to them , as the strait way ( or as the word d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a way of affliction ) by which e they are to come to heaven . In such places therefore , though the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which many times importeth a cause , bee used : yet not the cause , but sometimes the way is signified , and sometimes the estate : The way , as Acts 14. 22. Paul and Barnabas confirming the soules of the Disciples , and exhorting them to continue in the faith , affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through many aflictions wee must enter into the Kingdome of God. Not that afflictions , or the patient bearing of them is the cause of salvation , as the Papists would collect out of some other places : but that afflictions patiently borne are the way to it . The estate : as Rom. 4. 11. Abraham the father of all that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in uncircumcision . So in this place , as Beza hath well observed , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And him doth Bellarmine follow . This is to bee noted , saith hee , f that per by the bearing of children is put for in . For it was not the Apostles meaning that procreation of children is a cause of salvation , but that a woman in the state of marriage or in the state of childebearing shall bee saved , if shee abide in the faith . &c. § . V. His third Testimony Phil. 2. 12. With feare and trembling worke your salvation . Surely , saith hee , if good actions worke salvation , they are necessary , not onely by way of presence , but also of efficiency . Answ. Very true . But where doth the Apostle say , that good actions doe worke salvation ? Hee exhorteth indeed the Philippians , that they should worke , or rather worke out their salvation , not that they are the Authours or Workers of it : for salvation and every degree thereof is the worke of God. We are his workemanship , g even in respect of our spirituall life : h He hath made us and not we our selves : i He worketh all our workes in us : k wee are not able to thinke a good thought , as of our selves : but as it followeth in the next words , l God worketh in us both to will and to doe according to his good pleasure . And we are to observe , that this exhortation is directed to the m Saints at Philippi , in whom God had begun this good worke . As therefore God himselfe having begun this worke , would as the Apostle saith , finish it , n or bring it to perfection : so the Apostle exhorteth them , who had entred into the course of salvation , that they should goe on in the same course cooperating with God , and accomplishing their sanctification in the feare of God , as the Apostle elsewhere o speaketh . § . VI. His fourth Testimony . 2 Cor. 7. 10. For the sorrow that is according to God , worketh penance unto salvation that is stable . Here also wee see , saith hee , the respect of efficiency . For sorrow worketh penance , penance worketh stable salvation . For sorrow doth truly worke in a man penance , that is , detestation of sinne , and a purpose to avoid sinne . Therefore penance also it selfe d●…th truly worke stable salvation , and is therefore necessary , not one●… in regard of presence , but as a cause . Answ. It is true , that godly sorrow , or the Spirit of God by it , worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance never to be repented of , even repentance unto salvation . But it is not said , that either godly sorrow or repentance doth worke salvation . But the Apostle saith , that godly sorrow worketh repentance , even such repentance as is a forerunner unto salvation ; or as the faithfull speake , Act. 11. 18. That God had given the Gentiles repentance unto life , and therefore such a repentance as was not to bee repented of . For the Apostle seemeth to have relation unto his owne words , verse 8. that he had repented , that hee had made them sorry . But when hee understood that their sorrow had brought forth in them repentance , he did not repent thereof . Repentance therefore which is unto salvation , is indeed a necessary and undoubted forerunner of salvation , and salvation a certaice consequent of repentance : necessary I say , because without it a sinner cannot bee saved , Luke 13. 3. Undoubted , because to whom God hath given grace truely to repent , it is an infallible token , that such an one shall be saved , Acts 11. 18. but a cause of salvation it is not , neither can bee , unlesse hee meane Causa sine qua non . § . VII . His fifth Testimony . 2 Cor. 4. 17. For that our tribulation , which presently is momentany and light worketh above measure exceedingly an eternall weight of glory in us . What could bee spoken more plainely ? If patience in tribulation doth worke a weight of eternall glory , who can deny , but that there is some relation betweene patience and salvation ? Vnlesse perhaps to worke salvation be not to worke something , or that upon the working , there followeth no relation . Answ. If the Apostle had said , that patience in affliction doth worke an eternall weight of glory , hee might from thence have had some colour , that patience hath a relation of efficiency to salvation , and yet but a colour . But when the Apostle doth not once mention patience , how could hee bee so confident , as to aske , what could bee spoken more plainely ? The Apostle speaketh of affliction , both light and momentany , and saith , that it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh unto us an eternall weight of glory . Here then wee are to consider , in what sence affliction , which in it selfe is evill and miserable , should worke glory and happinesse ; being light , should worke that which is most ponderous ; being momentany , should worke that which is eternall , whether as a cause , properly and in it owne nature causing or working : or as an occasion , which besides , or rather contrary to it owne nature , which is evill , is to us sanctified of God to be a meanes and occasion of our so great good . And to this purpose let us consult with other places of holy Scripture : as Rom. 5. 3 , 4. and Iam. 1. 12. In the former place , the Apostle saith , wee rejoyce in afflictions , knowing that affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh patience , and so Saint Iames 1. 3. Not that affliction in it selfe worketh patience , but rather the contrary , as appeareth in men unregenerate , whom it maketh to murmure , and sometimes to blaspheme God , which the Divell by experience well knew , when hee moved God to ●…fflict Iob , Chap. 1. 11. & 2. 5. Doe but touch all that he hath ( saith he ) and againe , touch his bone and his flesh , and hee will curse thee to thy face . But afflictions are said to worke patience in the faithfull , because the holy Ghost sanctifieth their afflictions to them , and excercising them thereby worketh in them patience : and what followeth ? Patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation , that is , as I have formerly expounded , it maketh him that by affliction is tryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not that patience maketh him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that by patient bearing of affliction hee is found and knowne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a sound , approved , and upright Christian. For therefore God sendeth tryals of all sorts , that those who are p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee knowne . Now when men have beene by patient bearing of afflictions found to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are crowned with eternall life , as Saint Iames saith , Chap. 1. 12. Blessed is the man who patiently beareth temptation , that is , affliction : for when hee shall bee found to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee shall receive the Crowne of life , which the Lord hath promised to them that love him . The meaning therefore of this place is , neither that affliction causeth patience , nor patience salvation : but that when the godly are afflicted , the holy Ghost by affliction , where with they are exercised , worketh patience in them , and patience worketh probation , because by patience , when they are tryed , they are knowne to bee sound and approved , and probation worketh hope of salvation . For when upon try all men are found to bee approved , they shall receive the Crowne of life , which God hath freely promised to give them . And it is to be observed , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated to worke , is given not onely to causes , but also to occasions . And therefore in such places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie , it occasioneth , as when it it said , Rom. 4. 15. the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh anger . § . VIII . His sixth Testimony . Rom. 8. 13. If by the Spirit yee mortifie the deeds of the flesh , you shall live : whence hee would prove , That the mortification of carnall conc●…piscence is necessary to salvation , as a condition and cause ( and therefore hath relation to salvation ) from the conditionall particle If , and from the antithesis of the words going before , if you live according to the flesh , you shall die . Answ. The conditionall particle used in conditionall or connexive propositions alwayes pretendeth a necessity of consequence ; insomuch that the connexion , if it bee not necessary , is not absolutely true , but the necessity of efficiency it implyeth none . And as for the necessity of consequence , that ariseth not onely from causes , but from all other arguments . And whereas from the Antithesis hee would prove , that as to live according to the flesh , causeth death : so to mortifie the deeds of the flesh by the Spirit , causeth life : I answere , that in both the parts the connexion or consequence is equally , that is , necessarily true : for if it were not necessary , it were not absolutely true , but it is absolutely true because of the authority of the Scriptures which are infallible ; which is sufficient to make good the Antithesis . But hence it followeth not , that the condition of either part should be taken from the same arguments ; seeing it may bee taken from any other . This sufficeth for the Antithesis , that if by the Spiri●… ye mortifie the deeds of the flesh , it is an evident argument , that you shall live : but if you live according to the flesh , it is an evident argument , that you shall dye : therefore though the condition of the latter part bee the cause of the consequent : yet it is not so in the former , for sinne is the meritorious cause of damnation ; but our obedience being a duety , and yet but unperfect , cannot merit salvation . A servant not doing his duety , but the contrary , is punished . A servant doing , or rather but endeavouring to doe his duety , is rewarded . In these two the arguments are not the same . A servant that doth not his duety deserveth punishment , and his disobedience is the meritorious cause of his punishment . But by doing his duety , especially if it bee done unperfectly ( which is alwayes our case ) he doth not deserve reward , and therefore if hee bee rewarded , it is to be ascribed to his masters bounty , and not to his desert . Such an Antithesis the Apostle maketh betweene the reward of sinne , and of godlinesse , Rom. 6. 23. Death is the due wages of sinne , but eternall life ( which is the reward of godlinesse ) is the free gift of God. And further , as I said before , when I formerly answered this allegation : In this and many other such conditionall speeches , the antecedent is not the cause , but a signe , token or presage of the consequent . If God have given you grace to mortifie the deeds of the flesh , it is an evident token , that you shall live . If God hath adorned you with his grace , it is to be presumed , that he will crowne his owne grace with glory . § . IX . And such is his seventh testimony , p as before I have shewed , Rom. 8. 17 , 18. The Spirit beareth witnesse with our spirits that we are the sonnes and heires of God and coheires with Christ , if we suffer with him , that wee may also bee glorified with him : where is no relation at all of efficiency , betwixt our sufferings and glory . But Bellarmine will prove it , first , by the conditionall particle , ( of which I spake in answere to the last argument ) which doth not , as hee saith , point out the cause , but the evidence by which the holy Ghost doth assure us , that wee are the sonnes and heires of God , and coheires of Christ , who shall bee glorified with him ; namely , if we suffer with him . Secondly , from the reason which is added concerning the excesse of glory to our sufferings which to my understanding doth plainly confute it . For if the sufferings of this life be not condigne ( as the Vulgar readeth it ) to the glory that is to come ; how should they merit it ex condigno , as they arrogantly speake ? But the scope of the Apostle in this place , is to encourage the faithfull to suffer for Christ ; which he doth by two arguments : the one from the happy event , which is assurance of glorification , testified by the holy Spirit ; who testifieth unto us , that if we have grace from God to suffer with Christ , that we are the sonnes and heires of God and coheires of Christ , who shall bee glorified with him . Not that ou●… sufferings doe make us the sonnes and heires of God , &c. but that they are the signes and evidences by which the holy Ghost doth assure us , that we are so . The other from the disproportion betweene our sufferings from him , and the glory which we shall have with him . For the Apos●…le having weighed both , resolveth , for so hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the sufferings of this life are not comparable to that glory , but of this place more hereafter . q § . X. His eighth testimony : Rom. 10. 10. with the heart wee beleeve unto righteousnesse , and with the mouth confession is made unto salvation . We see here , saith he , that faith sufficeth not to salvation , because it is not true and entire in the heart , unlesse thereto be added externall confession . And it seemeth that the Apostle alludeth to that speech of our Saviour , Matth. 12. 32 , 33. Him that confesseth me before men , will I confesse before my Father : and him that denyeth me before men , will I deny before my Father that is in heaven . Answ. All this we confesse , that besides faith , confession , and many other graces and duties are necessary to salvation , not as causes , but as causae sine quibus non , as I have often said , which are no causes . § . XI . His ninth testimony : Matth. 25. 34 , 35. Come yee blessed of my Father , possesse the kingdom prepared for you before the beginning of the world . For I was hungry and you gave mee to eate , &c. Surely , saith hee , the reason , which is rendred , doth plainely shew , that good workes are aliquo modo some way causes of salvation , and that for them the kingdome of heaven is given . Answ. Of this place I have spoken before : r when I shewed that the causes of salvation were noted , vers . 34. Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world . And the reason , which is rendred , is taken from good workes , not as the cause , for which salvation is given , but as the evidence according to which our Saviour judgeth . § . XII . His tenth testimony is out of the Epistle of Saint Iames , and it is twofold , the former Iam. 1. 25. He that is not a forgetfull hearer , but a doer of the worke , this man shall bee blessed in his deed : the latter , Iam. 2. 14. what will it profit my brethren , if a man say that he hath faith , and have not workes , will faith save him ? But how , saith hee , out of the former , is a man blessed in his deed , if his deeds have no relation to happin●…sse , but affo●…diheir idle presence . Answ. Wee confesse , that good works have relation to happinesse as they are necessary unto it , as the way , as the causa sine qua non . Neither doe I conceive how good works can be idle , where they are present , though they doe not merit that which infinitely exceedeth their worth . And as touching the other place Iam. 2. We confesse also , that that faith which is in profession onely , and is void of good workes , doth not save a man , because it is an idle and dead faith . This therefore proveth good workes to be necessary necessitate praesentiae but for necessity efficioncie there is no shew , nor colour . § . XIII . After those severall testimonies he appealeth to the whole Epistles of Peter , Iohn , Iames , and Iude , whose chiefe intention was to prove , that to justified men good workes are necessary to salvation , and that faith alone doth not suffice as some in these times out of the Epistles of Paul , not well understood , began to preach . I answere , that as the Apostles , whom he nameth , urge the necessity of good workes , so doe all true preachers of the Gospell at this day ; yea Paul himselfe did urge it , s as much as any of them , if not more . But the necessity of efficiencie he may as soone prove out of our sermons , as out of the writings of the Apostles . § . XIV . To the Scriptures hee addeth the testimonies of the Fathers , who , as they censured for heretickes those which denyed workes to bee necessary unto salvation : so themselves taught , that they bee necessary . To which both censure and doctrine of the Fathers , wee doe most willingly subscribe . And wee should greatly wonder , how this great Master of Controversies , could bee so idle , so impertinent , so frivolous a disputant ; but that , as I said before , these his discourses , proving the necessity of good workes , though they bee impertinent to the maine Question , because they prove not that which is in controversie betwixt us : yet are not impertinent to his purpose , which was to calumniate us , and to beare the world in hand , that wee are such as deny the necessity of good workes . But if the question were tryed by voices of the Fathers , innumerable testimonies might bee produced out of their writings ; wherein they teach , that wee are justified by faith and not by workes ; yea in direct termes affirming , that which is the question betweene us , that we are justified by faith t alone . But that workes are necessary , as causes , either to salvation , or ( which is the question ) to justification ; not any one pregnant testimony out of the ancient Fathers , is , or as I suppose , can bee produced . But to prove the necessity of good workes by way of presence , I shall not need to recite the severall testimonies , seeing I have my u selfe delivered more to prove and to urge the necessity of good workes , than can be gathered out of all these testimonies put together . § . XV. In the third and last place , he bringeth a reason like to that which he framed . l. 1. cap. 14. that faith alone doth not justifie . But doth he not dispute the same question here ? did he not propound five * principall arguments to prove , that faith doth not justifie alone ; the fifth and last wherof was from the necessity of good works ; the handling whereof x hee put off to this place . Should he not then from the necessity of good workes prove , that faith doth not justifie alone . But in stead of proving that , hee endevoureth to prove , that faith doth not save alone . Thus craftily hee glydeth from one question to another for his owne advantage : because hee knew , that more is required to salvation , than was required to justification . For sanctification commeth betwixt justification and salvation . And although we are justified without works going before justification : yet we are not saved without workes going before salvation ; they being the way , which God hath prepared for them that are justified to walke in towards their glorification . I might therefore , according to the Lawes of disputation , hold him to the question , or refuse to give him answere . But he is so farre from proving , that faith doth not justifie alone , that hee is not able to prove , that it doth not save alone , disputing in that sence , according to which we doe hold , that faith doth justifie alone . Now , for the understanding of our sence and meaning certaine distinctions heretofore propounded , must for avoiding of calumniations bee here repeated . First , that wee doe not meane that faith is the onely grace which doth sanctifie , as the Papists will needes misunderstand us : but that to sanctification not only other graces doe concurre with faith , but good workes also . And consequently , that besides faith , the said graces and good workes be forerunners of our salvation . Secondly when wee say , faith alone , wee doe not meane that faith which is alone , being a solitary , an idle , a counterfeit and dead faith severed from charity and other graces and destitute of goodworks ; but we meane a true and lively ●…aith which purifieth the heart and worketh by love , which cannot be severed from charity and other graces , as I have heretofore proved . And therefore wee hold , that although in respect of the act of justifying or saving it alone : yet in respect of the being thereof , it never is , nor ( if it be a true justifying and savingfaith ) can be alone . Thirdly , when we doe say , that faith alone justifieth and saveth , wee speake with relation to the object , or relatively , meaning , that the object , which faith alone receiveth , doth justifie and save us , when wee say therefore , that we are justified or saved by faith alone , our meaning is , that we are justified only by the righteousnesse of Christ which is apprehended by faith alone , and not by our owne righteousnesse : and that wee are saved by the merits of Christ alone received by faith , and not by our owne workes or merits : and consequently , that Christ received by faith is the onely meritorious cause of our salvation . § . XVI . Now let us heare Bellarmines dispute . Iffaith alone did save , and that workes were not otherwise ●…ecessary than in respect of presence as the fruits and signes of faith : then it would follow , that faith could save , though it wanted all maner of good workes , and were joyned with all maner of vices and sinnes : but the consequent is false : therfore saith hee faith alone doth not save , and good workes are necessary not onely in regard of presence , but also of some efficiencie . To the proposition I answere first , that it is senselesse , and implyeth a contradiction . For if good workes must necessarily be present with saving faith ( which hee confesseth wee doe hold ) how can it be supposed without implying a contradiction , that it can save , being not onely destitute of all good workes , but also accompanied with all maner of sinne : this is sufficient to overthrowe his whole dispute . Secondly , I deny the consequence of his proposition . For justifieing and saving faith , though it justifie and save alone , yet it never is nor can be alone . Even as the eye in respect of his being , cannot ( if it be a true living eye ) be alone , severed from other parts of the body : yet in respect of the act of seeing , unto which no other part doth concurre , it seeth alone . Even so faith , which is the spirituall eye of the soule , in respect of its being , cannot ( if it be a true lively faith ) be alone , severed from the other graces , which are with it fellow members of sanctification : but yet in respect of the Act of justifying and saving , unto which no other graces concurre with it as any causes therof , it justifyeth and saveth alone ; because it alone , and no other grace doth receive Christ unto justification and salvation . Thirdly , we do not say that the presence of good workes is necessary to salvation onely as they are the fruits and signes of faith : but also as necessary forerunners , as causa sine qua non , as the way to salvation ; and as the evidence , according to which the sentence shall be pronounced . Which consideration disproveth the proofe of his consequence : which is , that according to our doctrine good workes are required to the act of saving onely by accident , whose presence addeth nothing to the virtue of faith in justifying and saving , and so their absence detracteth nothing from it , and therefore being taken away , faith never the lesse saveth . Answ. Things whose presence is necessary , cannot be said to bee present by accident . For such may be present or absent ; but that which is necessary cannot be otherwise , the thing being safe . But we hold the presence of workes not to be contingent , but necessary ; both in respect of salvation , as the way to it , and as Causa sine qua non ; and of faith , as the unseparable fruits of it , without which it is said to be dead . For what will it profit a man , saith St. Iames , y if hee shall say , that hee hath faith , and hath not workes , will that faith save him ? For as the body without the Spirit is dead , z so that faith , which is in profession onely , and is without workes is dead . § . XVII . But this reason of his hee doth illustrate by two unlike similitudes . For , saith hee even as fire , because by its heat alone it heateth , if from the fire were taken away all other qualityes , which are by accident joyned with heat , it would still without doubt heat . And as a father , because by the onely relation of paternity hee hath reference to his sonne , if from him , who is a father , all other attributes were removed , as knowledgen , ●…bility , power , health , beauty , and in stead os them there should succeed ignorance , basenesse , weaknes , sicknes , deformity ; and among all these attributes paternity should remaine : yet still that father should have relation to his sonne : Even so because a Christian apprehendeth salvation by faith alone , and unto it is referred by our adversaryes ; surely it followeth , that faith remayning , hee may be saved , although hee have no good workes , and have many ill . Answ. In the former similitude hee compareth a Christian man to fire , faith to heat , and other graces and good workes to such other qualityes as in fire by accident concurre with heat . In which similitude nothing is like . For neither doth a Christian man justifie or save others by faith , as fire by his heat doth heat other things , neither is hee justified or saved by his faith , as it is a quality inherent , but as it is the hand to receive Christ●… neither are other graces or duetyes of sanctification which wee call good workes , to be compared with , I know not what , accidentall qualityes concurring with heat ; but to those unseparable qualityes of fire , viz , light and drynes . For even in the fire that is inflamed , there doe concurre necessarily with heat drynesse and light , neither were it a true fire without them : and yet the act of heating is to be ascribed to the heat of the fire properly , and not to the light or drynesse of the element : so in a true Christian that is justified , there doth concurre necessarily with faith , both other sanctifying graces answerable to the drynesse of the fire , and also the light of a Christian conversation , without which hee is not to be held a true Christian , or truely justified ; and yet the act of justifying or saving is not to be ascribed , either to other graces , or to good workes , but onely to faith receiving Christ , or rather to Christ onely received by faith . In the other similitude he compareth the reference which faith hath to salvation , unto that relation with is betweene father and sonne . But faith and salvation are no such relatives . Neither are the graces of the sanctification or good workes to be compared to those accidentall adjuncts attributed to a father , which may come and goe , as being not necessary to the being of a father ; but rather to those properties of the humane nature , as reason , will , understanding , wit &c. For although a man cannot become a father without these : yet his being a father is not not to be ascribed to these . § . XVIII . And whereas hee would seeme to take away the answeare of his adversaties , ( who alleage , that his supposition is impossible , ) both because in his first booke he had proved , that saith may truely and indeed be severed from charity and good workes : and also because at least in conceit , it may be severed from them ; which he saith is sufficient for the confirmation of an hypotheticall pr●…position : neither can his adversaries deny it , who teach thah faith and workes have that relation , which is betweene the cause and the effect : Hereunto I reply First , that I have formerly not onely answered his arguments which hee produced to this purpose ; a but also proved by unanswereable arguments that true justifying faith cannot be severed from charity and good workes . Secondly , as I said even nowe , his supposition implyeth a contradiction , and therefore is impossible . Impossible , I say , that workes being supposed to bee present necessitate presentiae , should in the same speech be truely supposed to be absent . Thirdly , If Bellarmine can conceive , that true justifying and saving faith may be without charity and good workes , then hee may also conceive , that that faith may save which is severed from charity , and destitute of good workes . His assumption I grant : for wee teach , according to the Scriptures , that that faith , which is alone severed from charity and good works , doth justify or save , neither alone nor at all , and doe ascribe lesse to such a faith , than the Papists themselves doe . But his conclusion is faulty , as contayning more than can be inferred upon the premisses : that good workes are necessary not onely in regard of presence , but also of some Efficiencie , which was not so much as mentioned in the antecedent of the proposition , which the conclusion should gainsay , and say no more . Thus much of the necessity of good workes . CHAP. VI. Of the verity of the justice of works , and of the possibilitie of fulfilling the Law. § . I. NOw Bellarmine will discourse of the truth of the justice of workes , or of actuall righteousnesse . And in this dispute he spendeth eigth Chapters . But to what end ? for , I feare , hee wandreth still . Hee had in the first booke propounded five principall arguments to prove that faith doth not justifie alone . The Fifth and last was , that good workes also doe justifie , and therefore not faith alone . This assertion hee laboureth to prove by divers arguments . The first from the necessity of good workes , which I have answeared . The second from the verity of the justice of workes , namely that the good workes of the faithfull and regenerate are truely good , which wee doe not deny , wee say indeed , that the seeming good workes of men unregenerate are not truely good : because an evill tree cannot bring forth good fruit . But the good workes of the regenerate , being the workes of grace , and the fruits of the Spirit , wee acknowledge to be truely good . But will it hereupon followe , that therfore they are , or may be justified by workes ? Nothing lesse . Hee must prove that the workes of the regenerate are not onely truely good , but also purely and perfectly good , and not onely that , but that they are also perpetually and universally good . For if they faile in any one particular ( as in a many things we , saith Iames the just , offend all ) they cannot be justified by their obedience . For hee that offende●…h in one is guilty b of the breach of the whole Law : and is so farre from being justified by his obedience , that by the sentence of the Law hee is accursed : because he hath not continued in all the things which are written in the booke of the Law to doe them . unlesse therfore he can prove , that not onely some , but all the workes of the faithfull are not onely truely , but also purely and perfectly good ( which is impossible to be proved ) he cannot possibly conclude , that they are justified by them : will you then know , to what end serveth this discourse ? The subtile Sophister , because hee would seeme to have the better end of the staffe , chooseth rather to confute our pretended errours , than to defend his owne . § . II. But indeed this whole dispute is defensive : serving to answeare a piece of one of our arguments against justification by inherent righteousnesse : because our obedience is neither totall , nor perfect , nor perpetuall . Not totall , because wee neither doe nor can fulfill the whole Law of God. Not perfect , nor pure , because it is stayned with the flesh . Not perpetuall , because interrupted , either by omission of duetyes or commission of sinnes . To the two former Bellarmine answereth , ( the third being unanswerable ) and maintayneth the contrary assertions ; setting downe the state of the question thus : Whether men justified may by the helpe of Gods grace so fulfill the Law of God , that their workes are not onely not to be called sinnes , but also deserve truely and properly to be called just . But this question commeth short of that which hee ought to prove , in two respects . For first if the just , meaning all the just , are justified by their workes , hee must proove that not onely some choice men may by the speciall help of Gods grace fulfill the Law , but that all doe ; or else hee must confesse that they are not justified by their obedience . Neither is it sufficient , that their workes be not sinnes or truely just , unlesse their workes , not some , but all , be not onely truely , but also purely good . But of this question so propounded by him , he saith that we ( whom hee calleth heretickes ) hold the negative ; The Papists ( who are no heretikes ) hold the affirmative ; whose assertion hee setteth downe in three articles . First , that the Law of God to just men is absolutely possible , not indeed by the onely strength of nature , but by the help of divine grace . Secondly , That the workes of the righteous are simply , and absolutely just , and after their maner prefect . Thirdly , That a man is truely justified by workes . Thus you see how , as it were by chance , hee stumbleth upon the maine question ( where unto his whole dispute ought to be referred ) bringing it in as a proofe of the verity of the justice of good workes ; wher●… by it self ought to be either proved or defended , otherwise all this discourse of the verity of good workes is impertinent . These three he saith hee will prove in order . And in all three I must have the patience to followe him . § . III. And first of the possibility or impossibility of fulfilling the Law. Concerning which , what wee doe hold , may appeare by these distinctions , for first , wee doe not hold , that it is absolutely impossible : for God , if it so please him , can enable man perfectly to fulfill the Law , as hee did in our first creation , and as hee will doe at our full redemption . But in this estate , since the fall , to a man living in the flesh , it is not possible . And thus c Augustine , if the question bee whether God bee able to make a man to live without sinne , doth freely confesse it , but if the question bee , whether God ever enabled any man to be without sinne , that he denyeth . The second distinction is concerning the regenerate and the unregenerate . For unto the unregenerate being fallen in Adam , the Law through their owne fault is impossible . But the regenerate may bee said to keepe the whole Law , and that in three respects . First , in regard of their faith : for hee ithat truely beleeveth in Christ hath fulfilled the Law : d for Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and complement of the Law to every one that beleeveth , his obedience being imputed to them . Qui credit in Christum , saith e Theodoret , scopum Legis adimplet : he that beleeveth in Christ fulfilleth the scope of the Law , and f Photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Apostle therefore saith , that hee which beleeveth in Christ fulfilleth the law . Ambrose likewise on those g words , not the hearers of the law , but the doers shall be justified : Hoc dicit , saith hee , quia non hi justi sunt , qui audiunt legem , sed qui credunt in Christum , quem tex promisit , & hoc est facere legem . This hee saith , because not they are j●…st who heare the Law , but they who beleeve in Christ , whom the law promised : and this is to performe the law : and againe , Qui credit in Christum hic fecisse legem dicitur : whosoever beleeveth in Christ hee is said to have performed the law . The like hath Sedulius , that faith standeth for the perfection of the whole law , in Rom. 10. 4. Secondly , in respect of our new obedience . Thirdly , in respect of Gods acceptation , accepting of our syncere , though weake endevour , and pardoning our defectivenesse therein ; which being forgiven , our obedience is reputed , as if wee had performed all . For as Augustine saith , h Omnia ergo mandata facta deputantur , quando quicquid non fit , ignoscitur . All the Commandements are esteemed as done , when that which is not done , is pardoned . But the question is properly understood of our new obedience , in regard whereof another distinction is to bee acknowledged , betweene the keeping or observing of the law , and the fulfilling of it ; which the Papists feeme to confound . For all the faithfull by their new obedience keepe the law according to the measure i of grace received ; but none fulfill it . Their new obedience consisting In studio pretatis & justitia , in the study of piety and righteousnesse , whereby they are studious of good workes . This study standeth in a syneere desire , an unfained purpose , an upright endevour to walke in the obedience of all Gods Commandements . And this study and practise of piety , though accompanied with manifold 〈◊〉 , yea , with many slippes both of omission and commission , happening contrary to their generall desire and purpose through humane infirmity ; the Lord ( who in his children accepteth of the will k for the deed ) esteemeth so highly of , that those things which are done with an upright heart and syncere endevour , are said in the Scriptures to bee done with the whole soule , and with a perfect heart , which must be evangelically , and not legally understood : this perfection standing not in the perfect performance , but in the uprightnesse of the heart , striving towards perfection . Thus all the faithfull keepe the law , who have a syncere desire , purpose and endevour to obey it ; but none doe or can fulfill it , unlesse they continue in all the things which are written in the Booke of the law to doe them . Which never any since the fall ( Christ onely excepted ) were able to doe : for the law is kept with the heart , Psal. 119. 34. 69. 129. but not fulfilled but by the l whole man , I say , the whole man , performing the whole law , alwaies . § . IV. But that the law is possible to the faithfull , Bellarmine endevoureth to prove , by Scriptures , Fathers , and Reason . Out of the Scriptures he produceth three sorts of testimonies : the first of these , Which testifie that the law is not onely possible , but also easie : as first , Mat. 11. 30. For my yoke is easie , and my burden light . Secondly , 1 Ioh. 5. 3. And his Commandements are not grievous . To the former I answere ; that by the yoke and burden of Christ wee are not to understand the yoke of the law exacting perfect obedience to bee performed by us unto justification , or for default thereof subjecting us to the curse ; for this was the chiefe yoke of bondage which neither we nor our fathers were able to beare , Act. 15. 10. From which our Saviour hath m made us free : but by the yoke and burden of Christ we are to understand his Law and Doctrine evangelicall , which may bee reduced to two Heads , the Law and Doctrine of faith , the Law and Doctrine of obedience , and that twofold , the obedience of his precepts , which is called our new obedience , and Obedientia crucis , which is the taking up and bearing our crosse . The law of faith resp●…cteth our justification ; the Doctrine of our new obedience , respecteth our sanctification ; the obedience of the Crosse is Christian patience or Tolerantia crucis . And these yokes or burdens Christ is it seemeth , would have men comming unto him to take upon them , by learning of him ( which argueth , that by them Christs Doctrine or Discipline is meant ) that they might bee eased from those yokes under which they labour , and those burdens under which they are wearied . And these are of two sorts , the guilt of sinne which is a most heavie yoke or burden under which the guilty conscience laboureth : and the corruption of sin wherewith men being overladen are wearyed . From the former men are freed in their justification by the law of faith , which is easie and light , Christ having taken our burden upon him . For even as the Israelites in the wildernesse , when they were bitten by the fiery serpents , had no greater burden or taske laid upon them than to lift up their eyes towards the Brasen Serpent , and were cured : n Even so wee , when wee are stung by the old Serpent and labour under the guilt of sinne , and desire to bee eased or cured thereof : this charge our Saviour layeth upon us , to lift up the eye o of faith to him that was figured by the brasen Serpent , and wee shall finde rest unto our soules . From the second men are freed in their sanctification by Christs Law or doctrine of obedience both active and passive . The active is our new obedience , whereof as of sanctification there are two parts : mortification , whereby we dye to sinne , and our vivification wherby we live to God , both which the Doctrine of Christ doth teach . Tit. 2. 11 , 12. The grace of God which bringeth salvation hath appeared to all , teaching us , that we should renounce all ungodlinesse and wordly lusts ( there is mortification ) and that wee should live soberly , and justly , and holily in this present world , there is our vivification . So Ephes. 4. 20 , 21 , 24. Those that have learned Christ have been taught to be put off the old man and to put on the new . § . V. This yoake also is easie to the faithfull , and this burden light . First , because the faithfull being freed from the terrour and coaction of the Law are enabled to obey God with willing minds , as not being under the Law , but under grace . Secondly , because as the Lord promised in the Covenant of grace , which is the doctrine of the Gospell , to give grace to the heires of promise , wherby they are enabled to serve him , with upright hearts and with willing and constant minds : so doth he assist them with his grace making them both able and willing to worship him in holinesse and righteousnesse . Thirdly , because the new obedience required of us doth not consist in the perfect performance , which the Lord doth not expect from such weakenesse as is in the best of us , but in the sincere and upright desire , purpose , and endeavour to walke in obedience , according to the measure of grace received . Fourthly , because our unperfect obedience is accepted of God in Christ , and the wants thereof pardoned by the intercession of Christ , who with the odours p of his own sacrifice perfumeth the incense of our prayers and of other duties making them acceptable unto God. And this was figured by that ceremony of the golden q plate as I have shewed heretofore , which the high priest , who was a type of Christ , was to weare in the foresront of the Miter with this inscription , Holinesse of the Lord , that is , of the Messias , who is IEHOVAH our righteousnesse , to the end that Christ figured by the high priest might beare the iniquity of the holy things , which the children of Israell should hallow in all their holy gifts , and it was alwaies to bee upon his forehead , that they may be accepted before the Lord. Fifthly , because if through humane frailty , the flesh prevailing against the Spirit , the faithfull doe at any time offend , as in many things we all doe : we have an Advocate with the Father , Christ Iesus the righteous and he is the propitiation for our sinnes , 1 Ioh. 2. 2. He sitting at the right hand of his Father maketh intercession for us , Rom. 8. 34. Heb. 9. 24. § . VI. Against the fourth reason Bellarmine taketh exception . For whereas some of our Divines have taught , as he saith , that therefore it is called an easie yoake and light burden because of the remission of such offences as the faithfull commit , he pusheth at them with this Dilemma . That this remission or not imputation , either taketh away the obligation of the Law , so that the faithfull ●…hough they doe offend doe in●…urre no guilt : or else doth not take away this obligation , but that the faithfull contract the guilt which afterward is remitted . If the former , then , saith hee , it ceasseth to be a Law. For it is no Law which doth not binde . If the latter , then it is a hard y●…ake and a heavy burden which cannot be borne . To the former I answere , that remission is of guilt contracted , and therefore it is absurdly surmised , that there should be remission where was no guilt . To the latter : that according to the Law of faith the guilt contracted is remitted to the faithfull returning unto God , confessing their sinne , and craving pardon in the name and mediation of Christ. Which proveth the Law of workes to bee an hard yoake and heavie burden : but the Law of faith to be easie and light . For by the Law of workes the guilt is contracted , and by the Law of faith it is remitted . § . VII . But the obedience of the Crosse also serveth to free us from the Corruption of sinne . For hee that hath suffered in the flesh ceasseth from sinne . And therefore David pronounced the man blessed whom the Lord chasteneth r and teacheth out of his Law. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nocent doc●…nt . Wee learne obedience s by that which wee suffer . David therefore professeth t that it was good for him that hee had been afflicted , that hee might learne the statutes of the Lord and confesseth that before hee was afflicted u hee went astray : but now , saith hee , I have kept thy word . This also is a yoke ; which Ieremy saith it is good for a man to beare , even in , or from his youth Lam. 3. 27. For to the Godly it is made an easy yoke , and light burden . First , In comparison of that superexcellent * eternall weight of glory wherewith the Lord doth recompence our momentany and light afflictions , which are x no way comparable to the glory which shall be revealed . Secondly , because affliction worketh patience , and patience probation , and probation hope , and hope of eternall glory makethus to swallow all the difficulties of this life , and with patience and comfort to beare afflictions , yea to rejoyce and to triumph in them , Rom. 5. 3. & 8. 37. Looking unto IESVS y the author and finisher of our faith , who for the joy that was set before him endured the crosse , despising the shame , and is set downe at the right hand of the throne of God. Wherefore Saint z Iames and Saint a Peter in their Epistles , doe teach it to be a matter of joy to the faithfull when they are afflicted . Thirdly , because the nature of afflictions to the faithfull is changed , being not evill , not punishments to them , but rather blessings , as being either fatherly chastisements , or tryals for their good : which proceeding from Gods love are so moderated by his mercy that they doe not exceed their strength , 1 Cor. 10. 13. and are through Gods providence made to worke for their good , Rom. 8. 28. and profit , that they may be partakers of his holinesse , Heb. 12. 10. Affliction therefore to the faithfull is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a commodious or easie yoake . Fourthly , because Christ by his Spirit doth minister such comfort p to the faithfull in their afflictions , that as their sufferings increase , so their consolation aboundeth by Christ , 2 Cor. 1. 4 , 5. § . VIII . So much of his first Testimony . In the second place , 1 Ioh. 5. 3. The Holy Ghost setteth downe two notes , whereby wee may know that we love God. For this , saith he , is the Love of God : first , that we keepe his commandements : for this in other places also is made the proper note of his Love , viz. to keepe his Commandements , Exod. 20. 6. Iohn 14. 15. the second , that his Commandements are not grievous , for c nihil difficile amanti . Nothing is difficult to him that loveth . And so d Augustine answereth the Pelagian urging this place , quis nesciat — non esse grave quod diligendo fit , non timendo . So that if we truely love God , we will out of love , and not out of servile feare and constraint , yeeld willing obedience to the Commandements of God. So that this is the meaning , to him that loveth God , the Commandements of God are not grievous , but he delighteth in them according to the inner Man , yeelding voluntary and cheerefull obedience thereto , not in perfection , but according to the measure of grace received . For when the Love of God is shed e abroad in our hearts by the Spirit of God assuring us in some measure of Gods love towards us , then are our hearts enlarged to love God againe : and being enlarged f we doe not onely walke , but runne also in the way of Gods commandments , that is , willingly and cheerefully according to the measure of our faith and love , wee obey them . But though the faithfull doe willingly obey Gods commandements so according to their ability , yet they cannot perfectly fulfill them . § . IX . His second sort of testimonies is of such as teach that the Law is kept by them that Love. Of this sort he citeth three testimonies , the first , concerning the Love of God , Ioh. 14. 23. If a man love me , he will keepe my word . The other 2. concerning the love of our neighbor , Rom. 13. 8. he that loveth his neighbour hath fulfilled the Law , Gal. 5. 14. all the Law is fulfilled in one word , thou shalt love thy neighbour as thy selfe . From hence he argueth thus : They that are able to love God and their neighbour , are also able to fulfill the Law : the faithfull are able to love God and their neighbour , therefore they are able to fulfill the Law. The proposition hee proveth by these three testimonies of Scripture . The assumption , thus . If we cannot love God and our neighbour then can wee not be the disciples or friends of Christ , but it is absurd to say , that none can be the disciples or friends of Christ : therefore we are able to love God and our neighbour . The proposition of this prosyllogisme he proveth out of , Ioh. 15. 35. Hereby shall all men know that you are my disciples , if you have love one to another , and Iohn . 15. 14. you shall be my friends if you doe the things that I command you . Now the thing which he did command was , that they should love one another . To this long discourse a short answere may suffice : we doe confesse , that all they who love God and their neighbour doe keepe Gods commandements according to the measure of their love : but wee deny , that any can fulfill the Law of God , who have not a full and perfect love , and that to the perfection of love , such as the Law requireth , none can attaine in this life . For our knowledge is but in part , therefore our love : our regeneration is but in part ( wee being but partly spirituall and partly carnall , ) and therefore our love . The Law is impossible , by reason of the flesh , therefore whiles the flesh remaineth in us , the Law is not possible unto us . § . X. Bellarmine confesseth that our charity in this life is unperfect because it may be increased , and because it shall bee greater in our country . Notwithstanding he holdeth , that it is so perfect as may suffice for the fulfilling of the Law. But David saith , that the Law of God is g perfect , and so perfect as nothing may be added thereto , and therefore requireth perfect righteousnesse not onely in respect of the parts but also of the degrees unto which nothing can be added . For if any thing can bee added to it , then something is wanting , which is required to perfection : and what is wanting is a fault . Peccatum est , saith h Augustine , cum vel non est charitas qu●… esse debet , vel minor est quàm debet . It is a sin , either when there is not Charity which ought to be , or when it is lesse than it ought to be . And no doubt but it is lesse than it ought to be , when it is not so great as the Law requireth , and it is not so great as the Law requireth , whiles it may be increased . For as i Augustine saith , quamdi●… augeri potest ( charitas ) profectò illud quod minus est quam debet ex vitio est . Whiles Charity may be increased , assuredly that which is lesse than it ought to be , is faulty , or vicious . By reason of which vice : there is not a righteous man upon earth , that doth good and sinneth not . By reason of which vice no man living shall be justified before God. By reason of which vice if we shall say that we have no sinne , we deceive our selves , and the truth is not in us . And for which though we be never so good proficients we must of necessity say , forgive us our debts , &c. § . XI . Secondly , hee replyeth : that the Law which prescribeth love , requireth no more but that we should love with our whole heart . But that this not onely may be done , but also should be done in the new Testament , the Scripture doth witnesse , Deu●… . 30. 6. Answ. The Phrase of loving with the whole heart being legally understood according to the perfection prescribed in the Law , doth signifie as it soundeth , neither can be performed by any mortall man , though regenerate , because he is partly flesh and partly Spirit . Neither can more , than the Law requireth in this behalfe , be performed in our Country . For as k August . saith , in the life to come , our love shal be not only above that which here we have , but also far above that which we either aske or think . Notwithstanding it can be no more than ( what the Law requireth ) with all our heart , with all our soule and with all our minde . For there doth not remaine in us any thing which may be added ad totum to that which is all ; for if any thing remaine which might bee added , then it is not totum all . But the phrase is many times Evangelically understood , as in the place quoted , to signifie not absolute or legall perfection , but the integrity and uprightnesse of the heart , which is the Evangelicall perfection , as I have shewed elsewhere l , and shall againe ere long declare . § . XII . Thirdly , he replyeth , that the Scriptures teach , that men may bee perfect in this life . And to this purpose alle●…geth , Gen. 6. 9. & 17. 1. Matth. 5. 48. & 19. 17. Phil. 3. 15. 1 Ioh●… 2. 5. The use of the word in these and some other places is to bee distinguished . For in the most of them it is not opposed to imperfection ( and so many places are impertinently alleaged ) but either to hypocrisie , and so it signifieth up . right and sincere , as Gen. 6. 9. & 17. 1. Or to partiality when wee are good to some but not to others , as Matth. 5. 48. Be you perfect as your heavenly Father is perfect , doing good to men of all sorts , both good and bad , both friends and foes : or to infancy and childhood , and so it signifieth adultus a growne man , and so it is used , 1 Cor. 14. 20. Heb. 5. 14. and so in the place cited , Phil. 3. 15. Where the Apostle acknowledging that he had not attained to perfection but still labouring to bee a good proficient , exhorteth so many as are perfect to be of the same minde with him , that is to strive towards perfection , as having not yet attained to i●… . In 1 Iohn 2. 5. the phrase is varied . In him that keepeth Gods word the love of God is perfected , that is perfectly knowne , hereby we know that we are in him . And so is the word used , Iam. 2. 22. 2 Cor. 12. 9. There remaineth onely the answere of Christ to the justitiary , Matth. 19. 17. If thou wilt bee perfect &c. Which as I have shewed before our Saviour fitteth to the disposition of that justitiary whom having a great conceit of himselfe , that he had kept all the commandements of God from his youth , he thought good to discover and unmaske by a commandement of tryall . If thou wilt , m saith hee , bee perfect , that is , If thou wilt approve thy selfe to be a perfect observer of the Law , as thou pretendest , goe and sell that thou hast , and give to the poore , and thou shalt have treasure in heaven , and come and follow mee . For if thou refusest so to doe , thou shalt bewray thy selfe to bee a meere wordling , preferring the love of the world besore the love of God , and desiring to retaine thy earthly wealth , rather than to obtaine the heavenly treasure . § . XIII . His third sort of testimonies is of such as doe testifie , that some have kept the Commandements of God , and namely those of loving with the whole heart ; and of not coveting . And to to this purpose he alleageth the examples of David , of Iosiah , of Asa and his people , of Iosuah , and others whom hee doth but name , of Zachary and Elizabeth , of the Apostles , and namely of Paul , and in conclusion of Ezechias and of Abraham . Answ. All these were sincere and upright keepers and observers of the Law : but none of them were perfect and perpetuall fulfillers of it ; none of them w●…re w●…thout sinne . David was a man according to Gods owne heart , in respect of his uprightnesse and integrity , 1 King. 3. 6. and for that , and not for any absolute perfection he is commended in the places alleaged , Psal. 119. 10. 1 King. 14. 8. Act. 13. 22. 1 King. 15. 5. And yet for all this David was a sinner , and in many of his Psalmes n bewayleth his manifold sinnes , desiring the Lord not to enter o into judgement with him , for if hee should , neither he nor any other could be just in his sight ; placing his justification in the remission p of his sinnes , and in Gods acceptation of him imputing unto him righteousnesse without workes . q Iosias , also was a godly and upright king , but yet not without fault ; in that hee harkened not unto the Words of Necho from the mouth of God , but presumptuously fought against him , 2 Chron. 35. 22. Of the people under Asa , no more can be gathered , r but that with upright hearts and willing minds they entred into a covenant to seeke the Lord in sincerity and truth . Of Asa himselfe , the Scripture indeed doth testifie , s that his heart was perfect , that is , upright , before the Lord all his dayes . Notwithstanding in the same place it is said , that the high places were not taken away : and in the next Chapter three sinnes of his are recorded : t that hee had relied on the King of Syria and not on the Lord : that being reproved therefore by the Prophet Hanani , he committed the Prophet to prison : that in his sickenesse he sought not to the Lord but to the Physitians . That which is said of u 〈◊〉 doth not concerne the observation of the Morall Law , but those politicke precepts , which the Lord had given to Moses , and Moses to Iosu●…h , concerning the utter destruction of the * Canaanites , whom the Lord had delivered into his hands . Of x Zachary and Elizabeth it is said , first , that they were just before God , that is , upright : and secondly , that they walked in all the commandements and ordinances of the Lord blamelesse , which latter they might doe , and yet bee farre from that perfection which the Law requireth . For Paul professeth of himselfe , that even before his conversion he was , touching the righteousnes , which is in the Law blamelesse , Phil. 3. 6. They were blamelesse before men , but not faultles before God. For Zacharias did use to sacrifice for his owne sinnes , as well as for others , as Augustine saith in his answere to this argument alleaged by the Pelagians . And who knoweth not , that for the sinne of incredulity hee was both deafe y and dumbe for a time . As touching the Apostles before the resurrection of Christ ; though our Saviour call them his friends , and giveth them this testimony that they had kept his word : yet who can bee ignorant how farre they were at that time from perfection , and with how great imperfections they kept his word . But it is strange , that he should alleage the example of S. Paul. Rom. 7. as one that had kept the Commandement forbidding concupiscence : when in that chapter hee doth not onely confesse , that by that Commandement a hee was convicted to bee a sinner , in that hee had concupiscence : but also that that habituall concupiscence might appeare exceedingly sinnefull , it did take occasion by the Law to worke in him all manner of actuall concupiscence . § . XIV . But Bellarmines conceit is , that concupiscence in the Apostle was no sinne , because he did not consent to it . Whereto I answere , first , that as he was carnall b he did consent unto it , but not as he was spirituall , for so hee saith : I delight in the Law of God after the inward man ; c but I see another Law in my members warring against the Law of my mind , and bringing me into captivity to the Law of sin which is in my members . Whereupon he cryeth out , v. 24. O wretched man that I am , who shall deliver me from the body of this death ? meaning therby the flesh , or the body of sin . Secondly , though the Apostle had not consented to concupiscence , yet both the habituall concupiscence it self remainning in him after his regeneration , and the actual concupiscences going before co●…sent ▪ arising from thence , were sins . The habituall is often called by the Apostle a sin , and is noted to be the sinning sin , which taking occasion by the Law to send forth evill concupiscences ( namely which the Law forbiddeth ) was exceedingly sinfull . As for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first motions of sinne in the thought or affections going before consent , and arising from our owne concupiscence : they are those very sinnes which are directly forbidden in the tenth Commandement , for those which are joyned d with consent , are forbidden in the former Commandements . Neither could Paul , who had beene trayned up in the Law , bee ignorant of that which the very heathen knew by the light of nature , that evill concupiscence , accompanyed with consent , was a sinne . But that which is forbidden in the tenth commandement , the Apostle had not knowne to bee a sinne , except the Law had said , thou shalt not lust , or thou shalt not have any evill concupiscence . Hence Bellarmine concludeth , that because the Law hath beene kept by many , it is possible . Neither doe we deny it to bee kept by the faithfull , in respect of their upright walking in all the Commandements of God , but wee deny it to be perfectly fulfilled by them . Their new obedience which they performe with upright hearts and willing mindes , hath the title of perfection given unto it , and is a perfection begunne in respect of the parts ( for even an infant that is formed in the wombe is perfect in respect of his parts ) and is accepted of God in Christ , the Lord not imputing to the faithfull their imperfections . And it is a good saying of Augustine e O●…nia ergo mandata facta deputantur , quando quicquid non fit ignoscitur . All the Commandements are esteemed as done , when that wh●…ch is not done is pardoned . § XV. But this answere , concerning perfection of obedience begunne , and the imperfections remitted , will not serve the turne , saith Yea●…zechias ●…zechias profess●…th that he had walked before the Lord in truth and with a perfect heart . And if Ezechias walked before God with a perf●…ct heart , who will deny it to Abraham , to whom it was said , f walke before me and be perfect . Answ. Wee doe read , that the faithfull did keepe the Law , but wee never read , that they did ab●…olutely fulfill it , but that all of them had their imperfections , and their sinnes . And although many o●… them abounded with good workes , yet their justification consisted in the remission of their sinnes , and Gods acceptation of them in Christ , imputing righteousnesse unto them without workes . And where as it is said , that they obeyed God with their whole heart and with a perfect heart , this is to be understood of an entire or upright heart . The hebrew words Tham , Thom , T●…min , and Shalem , which signif●…e perfect or perfection , are synonyma or words of the same sence with ●…ashar , Iosher , and Emeth , that is , upright , uprightnesse and truth , or sincerity , and are signified by the phrase of walking with God , or be fore God , and a●…e the same with the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all of them opposed , not to imperfection , but to hypocrisie . For Thom , Tham , and Thamin consider these places Psal. 35. 21. where Thom and Iosher are used as synonima , the latter being the exposition of the former . Let perfection and 〈◊〉 preserve mee . Iosh. 24. 14. Where Thamin and Em●…th are used promiscuously , serve the Lord in perfection and in truth . Psal. 37. 37. where Tham and Iashar are put for the same ; observe the perfect man , and behold the upright , for the end of that man is peace . So Iob is commended to have been Ish Th●… Vejashar a perfect and upright man. The word Shalem , which in the same speech of Ezechias , 2 King. 20. 3. is by the 72. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect is by them re●…dred Esay 38. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart : as an upright heart is called Heb. 10. 22. § . XVI . The phrase of performing dueties with the whole heart Deut. 26. 16 as to seeke God with all the heart , Deut. 4. 29. Psal. 119. ●… , 10. to keepe his Commandements with all the heart and with all ●…he soule , 2 King. 23. 3. Psal. 119. 34 , 69. to turne unto the Lord with all the heart , Io●…l . 2. 12. importeth nothing else ( where it is not legally understood ) but an entyre or upright heart , that is , not an heart and an heart , ( as hypocrites use to speake , Psal. 12. 2. ) 1 Chron. 12. 33. the phrase not with an heart and an heart , is expounded vers . 38. to be a perfect or upright heart . Thus to serve the Lord in truth , is to serve him with the whole heart , 1 Sam. 12. 24. and to praise God with the whole heart , Psal. 9. 1. & 111. 1. is to prai●…e him with uprightnesse of heart , Psal. 119. 7. Thus to walke with God , or before God , is to bee perfect or upright Gen. 17. 1. and to bee perfect or upright is to walke with God , or before him , for to walke with God is for a man to behave himselfe as in his p●…esence ▪ and to walke before God is to behave a mans selfe in his sight , that is uprightly . Thus Hen●…ch , Gen. 5. 22. 24. No●…h , Gen. 6. 9. Abraham and Is●…ack , Gen. 48. 15. David , and others , are said to have walked before God. Of David it is said , that hee walked before God in truth and righteousnesse and uprightnesse of heart , 1 Kin. 3. 6 , of Ezekias , 2 King. 20. 3. that hee walked before God in truth with a perfect , that is an upright heart . For you are not so to understand it , as if Ezekias had no imperfections . For when the Lord left him a little unto himselfe , that he might try him , and know , that is , make knowne unto him what was in his heart ; he rendred not againe according to the benefits done to him , but h●…s heart was lifted up with pride , 2 Chron. 32. 24 , 25 , 31. From this example of Ezechias , as it were , from the lesse , Bellarmine inferreth . If Ezechias walked before God with a perfect heart , who will deny it to Abraham , to whom it was said , walke before me and be perf●…ct . Answ. I doubt not , but Abraham did walke before God ▪ that is to say , was perfect or upright . For so much the Scriptures testifie of him , Gen. 24. 40. & 26. 5. & 48. 15. and that hee was the friend of God , 2 Chr●… . 20. 7. Esai . 41. 8. Iam. 2. 23. But Bellarmines proofe is very slender ; that Abraham was such , because hee was required so to be . For so the whole people of Israel ( which for the uprightnesse required in them , was called Iesh●…run , Deut. 32. 15. & 33. 5 , 26. ) are exhorted , Deut. 18. 13. thou shalt be perfect , that is , upright with the Lord thy God. Ios. 24. 14. serve him in perfection and in truth . 1 Sam. 12. 24. In truth with all your heart . And thus it appeareth , that the termes of perfect heart and whole heart in the places before mentioned , doe not import any legall perfection , but uprightnesse and integrity of hear●… : which though it be but a perfection inchoated , or begun , being only a perfection in respect of the par●…s , and not of the degrees , towards which notwithstanding it aspireth ▪ yet neverthelesse it is the Evangelicall , the Christian , and the best perf●…ction , which we can attaine unto this life . § . XVII . These were his proofes out of the Scriptures . Now g he will pr●…ve out of the Fathers , that the Law of God is not impossible , he sho●…ld say , ( for so he propounded the state of the question ) absolutely pos●…ble . But ●…he Fathers may be distinguished into two rankes . For either they we●… such , as wrote before Pelagius spred his errour , or after . Those wh●…h wrote before , did as g Augustine saith , write more carelesly of thee things : insomuch that 〈◊〉 would seeme to father his errours up●… them . Those who wrote after hee had broached his heresies , as na●…ely Hierome in his latter dayes , and Augustine , had the like controvere , though not altogether the same with Pelagius , that we have with the ●…apists . For both doe hold the same assertion , that the Law is possibl●… both doe use the like arguments , and both doe abuse the same Test●…onies of Scripture to confirme their errour . § . XVIII . There are , I confesse , two seeming differences betweene the P●…agians and the Papists . The one , that the P●…lagians held , that a man ●…y strength of nature might fulfill the Commandements of God , which ●…e Papists deny . The other , that a man might so fulfill the Law of God , as that he might live without si●… , which the Papists also deny . But if it 〈◊〉 considered , that the Pelagia●…s did call the power of nature Gods grac●… and did acknowledge , that the direction and instruction , which men ha●…e by the Word and Law of God was to bee ascribed to Gods grace ; a●…d that the gr●…ce of God doth helpe men more easily to obey the Law o●… God : i●… will appeare , that there is no such great differenc●… in the fo●…er respect , as is pretend●…d . Againe , the 〈◊〉 betweene the Pelagians and Papists is not in respect of 〈◊〉 or impossibility , but in respect of greater or lesse difficulty . For the Papists do●… not a●…knowledge , that men by nat●…re are dead in sinne , ●…d utterly deprived of the Spirituall life : but that they are sicke and weake , and ●…yed with the bands of sinne , so that they cannot fulfill the Law of God , unlesse they 〈◊〉 ●…olpen and loosed by grace : but being holpen by grace , then the fulfilling of the Commandements is easie to them . The Pelagians likewise confesse , that by the grace of God , which they call bonum naturae , or the power or possibility of nature , they were enabled ; by the grace of God vouchsafed in his Word and Law , guided and directed ; by the justifying grace of God freed from the bond of their sinnes ; and by the Sanctifying grace of God holpen with more ease to fulfill the Commandements of God. So that the Papists , although they doe not with the Pelagians deny originall sinne , or the necessity of saving grace : yet they doe extenuate the originall corruption , and so magnifie the strength of nature , that they differ not much from them . For whereas originall corruption is both a privation of the habit of originall righteousnesse , and also an evill and wicked disposition and pronenesse to all manner o●… sinne , infecting all the parts and faculties of the soule : they make the ●…rivation to be of the act onely and not of the habit or power ; as if it were not a meere impotencie to that which is spiritually good , but a dfficulty : the evill disposition , either they altogether deny , saying that ●…iginall sinne is onely carentia justitiae debit ae in esse the want of originall ●…ighteousnesse ; or else they so extenuate it , that they make it to be lese than any veniall sinne , and in the regenerate no sinne at all . But Au●…ustine doth truly teach against both Pelagians and Papists , that man by ●…nne lost both bonum possibilitatis , and also possibilitatem non peccandi : as I vill hereafter * shew . And as touching the other difference●… though the Papists hold , ●…at a man cannot bee altogether without sinne for any long time , tho●…h for some short time ( in which short time , if he shall say he hath no sine , he shall make Saint Io●…n , and not himselfe a lyar , 1 Ioh. 1. 8. ) yet ●…ey say , they may be without all si●…nes , excepting those which they do ●…all veniall : which they doe so extenuate , that indeed they make the●… no sinnes , as being no anomies or transgressions of the Law com●…tted against the Law , or repugnant to Charity , but onely besides the ●…aw ; such as may well stand together with perfect inherent righteo●…esse . For they say , he onely is a righteous man in whom there is no si●…e , and yet that there is no man so righteous , as that he liveth without ●…ese veniall sinnes . But if they be 〈◊〉 and not contrary to the Lw , then they are neither commanded nor forbidden , and so no sinnes ●…t all , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things indifferent . § . XIX . But let us examine his testimonies , two wh●…reof are scarce worth the examining ; the one out of h Orig●…n , the oth●…r out of Cyrill ; and yet both of them so little to his purpo●… , as the●…seeme to make against him , rather than for him . Orig●… compareth ●…to women such men , as say they are not able to observe certaine p●…epts of Christ ; which the Papists doe not call precepts , but Counèlls , and therefore belong not at all , as they teach , but to those who would be thought to live in a state of perfection . Besides which notorio●…s hypocrites , all in the Church of Rome are by this testimony to be ●…ompared to women ; who not onely say they cannot , but also thinke ●…hey need not to observe them as to sell all that a man hath and give it to the poore ( which indeed is neither a commandemen●… , nor counsell given by Christ unto all , but a precept of tryall to that one wealthy justitiary ) i to him that striketh thee on the one cheeke turne to him the other also ; blesse him that curseth thee , pray for him that persecuteth thee , and such like ; which are indeed precepts given to all the faithfull , and not counsailes directed onely to such , as are , or would seeme to be perfect . Cyrill . k saith hee , affirmeth that the precept it self , thou shalt not lust , which is noted to be most diffic●…lt , may through grace be fulfilled . Answ. That place of Cyrill , as it is translated into Latine , is in a maner without sence : neither can any thing be soundly inferred from it . He●… seemeth to say , that Christ restoring mans nature to his originall perfection ( which is but begunne in this life ) said ▪ To them of old it was said , thou shalt not commit adultery , but I say unto you , thou shalt not lust ; quamvis res sit , ut ●…pinor , ad qu●…m pertingi nequeat , though it be a thing , as I suppose , which cannot be attained unto ( namely in this life ) yet to this perfection Christ hath reformed or restored us , viz. inchoative in this life , and perfectly in the life to come . § . XX. The rest of the testimonyes are of ●…wo sorts : for either they deny the commandements of God to be impossible , as B●…sil . orat . in illud , attende tibi , Deut. 15. 9. Hier●…e . ●…dvers . Pelag. lib. 3. & in Matth. 5. 〈◊〉 . de Natura & gratia , Cap 43. &c. or else they affirme , that they are possible , if men would , as C●…ncil . Ar●…sican . 2. Can. ult . Hil●…ru in Psalm . 118. Chrys●…stom . in Matth ●…om . 39. & in Hebr. homil . 16. &c. Answ. To preserve these fathers from contradicting themselves , certaine distinctions are to be admitted . For the same men , who de●…y the law to be impossible , doe con●…esse l that God commandeth some things which wee cannot doe , a●…d that never any since the fall of Adam did , or could fulfill the whole law of God ; and that there is no man that liveth without sinne . Their meaning therfore is , that although no man can fulfill the law , yet it is not impossible . The first distinction is that , which I mentione●… before , b●…twixt the perfect fulfilling , and the upright keeping of Gods commandments , for although they cannot in this life be fulfilled in th●…t p●…rfection , which the law requireth : yet they may , and usually are kept of the faithfull in sincerity and upright●…esse , which the Lord in the covenant of grace acceptech . The second is conser●…ing impossibility . For when it is said , that the law is impossible to be fulfilled p●…ctly ; it is either understood simply & per se , as the fathers understood it , as it is impossible , saith Basil , for the eye of a man to see his owne backe ; or conditionally and per accidens in respect of mans condition or estate . For the law was possible to man in his integrity , when he was in the earth by Paradise before his fall ; and shall be possible againe , when hee shall be fully renewed in the heavenly Paradise . But to man being fallen into the state of disobedience , the fulfilling of the law is impossible by accident . For m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fleshly disposition of our corrupt nature , is not subject to the law of God , neither can it be . The third distinction is in respect of the persons , for men are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unregenerate ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regenerate . The regenerate man by the grace of God is both willing and able to keepe the law , according to the measure of grace received . The unregenerate man is not able to keepe the law , because hee will not ; the very frame of his will being enmity against God. Rom. 8. 7. Gen. 6. 5. & 8. 21. And here it is to be observed , that those fathers , which had to doe with the Pelagians , who held that men by strength of nature were able to fulfill the Law of God , or else the Lord commandiug them unpossible things should be unjust , neither should the fault be in men who cannot obey , but in God who enjoyneth impossible things : did grant unto them , that God did not command impossibilityes : yet they did hold ( which the Papists also confesse ) that no man without grace could performe them . For indeed to an unregenerate man , who is dead in sinne , it is as unpossi●…le to fulfill the w●…ole law of God which is spirituall ; as it is for a dead man to perf●…rme the actions of the naturall life . For as I said before out of Augustine n man by his sinne hath lost not onely bonum possibilitatis , so that ●…ee can doe no good ; but also o possibilitatem non peccandi , so that hee cannot but sinne , though hee sinne most freely . For this is the freedome of a man not regenerate , quâ potest peccare , & non potest non peccare , 〈◊〉 dam nabiliur , saith the Master p of the sentences , whereby hee is able to sinne , and can doe no other but sinne , and that damnably . § . XXI . And further to those testimonies which affirme that men may fulfill the commandements if they will : I answeare that nothing can be inferred from thence u●…lesse it be proved , that men at all times are willing to fulfill them . For if they be not willing they are not able , and much lesse doe they actually performe them . Thus therefore they must argue . To them that are allwaies willing to keepe the commandements , the Law is not impossible . But all men are alwaies willing to keepe the Commandements : Therefore to no man is the Law impossible . The proposition is not generally true in respect of the regenerate themselves : unto whom to will is oftentimes present , when how to performe that which is good , they find not R●…m . 7. 18. For the good that they would they doe not , and the evill which they would not , that they doe v. 19. But the assumption is manifestly false , and the contrary is generally true . No man is allwaies willing &c. And therefore from those Testimonyes wherein the condition of the will is interposed , nothing can be concluded for the absolute possibility of fulfilling the Law , but rather against it . For those who are not at all times so willing as they ought to be to fulfill the Law , they cannot allwaies fulfill it . But no man is at all times so willing as he ought to be to fullfill the Law. Augustine q averreth N●…minem esse qui tantum velit 〈◊〉 res exigit . therfore no man is able allwaies to fulfill it . For although perhaps he could , if hee would , ( which as even now I said is not generally true of the regenerate themselves : ) yet whiles hee will not , hee cannot . For the will of obeying is the chiefe part of obedience . The meaning therfore of those Fathers is , that the impossibility of the Law is not to be ascribed to the Law , as if it were not possible , but to the will of man who will not obey it . § XXII . Now that the Fathers , who deny the Law to be impossible doe not meane , that it is absolutely possible to be perfectly fulfilled , appeareth by these reasons . First , because they yeelded so farre to the objection of the Pelagians , as not to deny it to be possible to the unregenerate , as I noted before . Secondly , because they held , that all men are sinners , and that no man in this mortall life can live without sinne , and consequently , without transgressing the Law. Now it is manifest , that hee who transgresseth th●… Law doth not fulfill it . But when we thus argue Bellarmine saith we confound two questions , which ought not to be confounded : whether the Commandements may be kept , and whether a man may live without sinne ▪ which questions are so different , that to the former ●…gustine allwayes answered affirmatively , to which purpose ●…ee citeth . D●… peccat . merit . & remiss . lib. 2. cap. 3. & 6. De N●…tur . & gratia . c. 69. De gratia & lib. arbitr . c. 16. in Psal. 56. And to the latter , negatively , to which purpose hee quoteth Lib. de Natur. & gratia . cap. 34. De spiritu & litera cap. ult . contr . 2. Epistolas Pelag. c. 14. Epist. 89. & 95. and the whole booke de perfectione justiti●… . A●…sw . This say I , is a plaine evidence , that Augustine , when hee saith ( which wee also say ) that a man may keepe the Commandements , meaneth not the perfect fulfilling of the Law. For if the question be propounded concerning the perfect fulfilling of the Law , it is the same in effect with the other . For hee that perfectly fulfilleth the Law doth undoubtedly live without ●…nne : and hee that doth not live without sinne , doth not perfectly fulfill the Law. Wherefore the affirmation of the one question understood of perfect fulfilling , and the Negation of the other , doth imply a contradiction . Thirdly , Because the fathers explane their meaning , when they say that the Law is possible , and that a man may keepe the commandements , not in respect of the perfect fulfilling : but partly , in respect of the since●…e study and upright endevour to performe : and partly in respect of Gods mercie in Christ , pardoning what is wanting in their obedience . So saith Augustine , r hîc studium pracepta servandi gratia Dei tribuit , qu●… si quid etiam in eis pr●…ceptis minus serv●…tur , ignoscit . Here the grace of God bestoweth the study of keeping the precepts : which also , if any thing in those precepts be not kept , it pardoneth & which I cited before , s all the commandements are reputed to be done when whatsoever is not done , is pardoned : And elsewhere hee saith , t that our righteous●…esse in this life doth consist rather in remission of sins , than in perfection of virtues . For as touching perfection , he saith , u V●…rtutem quae nu●… est in homine justo , perfectam hactenus nominare , ut ad ejus perfectionem pertineat , etiam ipsius imperfectionis & in veritate agnitio , & in humilitate confessio ▪ that the virtue , which now is in a just man , is ●…o farre forth called perfect , that to the perfection thereof appertaineth , both the acknowledgment of the imperfection there of in truth , and the conf●…ssion of it in humilily . § . XXIII . But he●…e Bellarmine holdeth a strange para●…oxe . That although a man cannot live without sin , yet he may perfectly fulfill the Law of God. The absurdity whereof hee hopeth to salve with the distinction of sinnes into veniall and mortall ; because veniall sinnes , without which none are in this life , doe not hinder the fulfilling of the Law. But this distinction will not serve his turne , unlesse hee can prove that veniall sinnes are no sinnes . For if they be sinnes , they are transgressions of the Law. And if they be transg●…essions of the Law , as undoubtedly th●…y are , or else they * be no sinnes ; then hee that cannot live wit●…out them , cannot live without transgression of the Law ; and hee th●…t cannot live without transgression of the Law , cannot perfectly fulfill it . I will not enter into the full discussing of this question at this time , because it is another controversy ; onely for the clearing of the point in hand , I doe avouch according to the S●…riptures , that the wages of sinne or stipend , Rom. 6. 23. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just recompence of reward Heb. 2. 2. is death , and that the least sinne , according to the sentence of the Law , if it be a sinne , maketh a man subj●…ct to the curse of God Gal. 3. 10. And that as every sinne deserveth death and therefore in it self is mortall : so every sinne is punish●…d with death , either with the death of the party who hath no part in Christ , to whom all sinnes are mortall : or with the death of Christ , as the sinnes of those who are his members ; to whom their sinnes , which in their owne nature are mortall , become veniall , as being allready punished in Christ , and the justice of God satisfied for them by the satisfaction given by Christ : whose bloud doth cleanse us x from all our sinnes , both great and small , none being so small , but that it is of sufficient weight to presse down the sinner to hell , being of infinit guilt , committed against infinite justice , deserving infinite punishment , for which the justice of God cannot be satisfyed , but by a propitiation of infinite value . Thus therefore I reason . That sinn●… which is punished with the death of Christ is in it selfe mortall ; all and every , even ●…he least , sinne of the faithfull is punished with the death of Christ : therfore all and every , even the least sinne of the faithfull is in it selfe mortall . But Bellarmine hath a conceipt , y that veniall sinnes are not simply si●…nes , nor against the Law , but besides it . I answere . First , that which is besides the Law is an aberration from it , and a declination from it ●…ither to the right hand , or to the left , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and is z absolutely forbidden . Secondly , to doe that which is besides the Law , is not to doe that , which is commanded , but hee that doth not the thing commanded , that doth not all , that doth not continue in doing all is subject to the curse . Thirdly , Whatsoever is not agreeable or conformable to the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a sinne . But that which is besides the Law is not conformable unto it ; therefore it is a sinne , and a transgression of the Law , which whosoever committeth , hee doth not fulfill the Law. Fourthly , Things forbidden in the Law are against the Law. Those , which they call veniall sinnes , are forbidden in the Law. For either they are forbidden , or commanded , or neither forbidden , nor commanded . If they be commanded , then are they duetyes and not sinners : if neither commanded , nor forbidden , then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things indifferent ; it remayneth therefore that they are forbidden . § . XXIV . Now because the proofe of this point , that the fulfilling of the Law is not possible unto us , is a matter of great consequence ; for thereby the popish doctrine of justification by inherent righteousnesse in generall , and by workes in particular is evidently confuted ; I will to those arguments heretofore a used , adde the testimonies of antiquity , in requitall of Bellarmines allegations out of the Fathers . First , Therefore Iustin Martyr b saith , that never any man did accurately performe all the things that are commanded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , Eusebius Caesariensis demonstrates c that things required in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men impossible . Thirdly , Ambrose . d Tanta mandata sunt , ut impossibile sit servari ea , so great things are commanded , that it is impossible they should be kept , whence Peter in the Acts of the Apostles saith , why doe you impose a yoke upon the brethren , which neither our fathers , nor we were able to beare . Fourthly , Chrysostome : e what did the Law intend ? to make a man just , but it was not able , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no man did fulfill it . 2. No man f could be justified by the Law , unlesse hee fulfilled all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this was not possible to any man , therfore that righteousnesse it self is quashit . 3. That the Apostle g by Testimony cited out of Deut. proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man hath fulfilled the Law. Hierome and Augustine in this point deliver the same things against the Pelagians , which wee doe against the Papists . Fifthly , Quoniam a. saith Hierome , h nemo potest implere legem , that no man can fulfill the Law , and doe all things that are commanded , the Apostle testifieth also elsewhere . For that which was impossible of the Law , in that it was weake through the flesh Rom. 8. 3. &c. 2. This is the onely perfection of men i if they know themselves to be unperfect . And you , saith hee , when you have done all , say , wee are unprofitable servants , wee have done what was our duety to doe . If hee be unprofitable who hath done all , what is to be said of him who was not able to fulfill ? 3. And againe , thou saist the Commandements of God are easie , & tamen nullum proferre potes qui universa compleverit , and yet canst bring forth none that hath fulfilled them all . 4. God , k saith the Pelagian , hath given possible Commandements and who denyeth this ? but how this sentence is to bee understood the vessell of election most plainely teacheth , that which was impossible of the Law , in that it was weak through the flesh , & c ▪ that is , that the Law is not simply impossible , but by reason of the flesh , that which was possible before the fall , is since the fall impossible , by reason of mans coruption . 5. When l the Pelagians said , that although no man bee without sinne , yet he might be without sinne ; what kinde of arguing saith he , is this , posse esse quod nunquam fuerit , that that may be which never was : posse fieri quod nullum fecisse testeris , that that may be done which your selfe testifie never any man did , and to attribute that I know not to whom , which you can never prove to have beene in the Patriarches , or Prophets , or Apostles . 6. That m which our Saviour Christ saith , if thou wilt be perfect , is said to him , who could not , yea , would not , and therefore could not . 7. Then n are we just , when we confesse our selves to be sinners ; and our righteousnesse consisteth not of our owne merit , but of Gods mercie . 8. If o wee doe not that which we would , but worke that which wee would not , how say ye , that a man may be without sinne , if he will ? Behold the Apostle and all beleevers are not able to accomplish what they would . 9. Having cited many testimonies , to prove , that no man is justified by the workes of the Law , all these , saith he , p I runne through ut ostendam a nullo legem esse im●…letam , that I might shew that the Law is fulfilled of none ; meaning by the Law all the Commandements which are contained in the Law. 10. If you q can shew the man , who hath fulfilled all , then may you shew a man , who needeth not Gods mercie . 11. The r Law is made weake , quoniam nemo potest i●…plere eam , nisi Dominus , because none but our Lord can fulfill it . VI. Augustine s saith , that to that immortall life appertaineth that precept ; thou shalt love the Lord thy God with all thine heart , with all thy soule , and with all thy might : but to this life let not sinne reigne in your mortall bodies to obey the lusts thereof , to that life , thou shalt not lust : to this , thou shalt not goe after thy lusts . 2. God doth t so worke righteousnesse in his Saints labouring under the temptation of this life , that notwithstanding there remaineth , both what he may largely adde to them when they aske , and also what he may mercifully forgive , when they confesse . 3. In the same chapter , hee had said , that the two Commandements of loving God with all our heart , and our neighbours as our selves , wee shall fulfill , when we shall see face to face . But , saith he , the same is now commanded us , ut admoneremur quid fide exposcere , quò spem praemittere ; ut oblivis●…endo quaeretro sunt , in quae anteri●…ra nos extendere debeamus , that wee might be admonished , what by faith to desire , whether to send before our hope , unto what things which are before we should preasse forward , forgetting what is behind . 4. That the virtue u which now is in a just man is so farre to be called perfect , that to the perfection thereof there belongeth the acknowledgment of its imperfection in verity and the confession thereof in humility ; for then this petite justice is according to its small measure infirmely perfect , when it understandeth what is wanting to it selfe . And therefore the Apostle saith , both that he is unperfect , and that hee is perfect : unperfect , considering how much he wanted unto justice , the fulnesse whereof he did as yet hunger after and thirst , perfect , both because he is not asha●…ed to confesse his imperfections , and goeth forward well that he may attaine unto it . 5. Surely , hee that is renewed from day to day * ( which is the cause of the most regenerate ) is x not yet wholly renewed , and how much he is not yet renewed , so much he is in his old estate , &c. 6. It is y the fulnesse of virtue , which the Law saith , thou shalt not covet , hoc , modò impleri non potest , this now cannot bee fulfilled . 7. So long z as love may and ought to bee increased ( as in this life alwayes it may and ought ) certainely , that which is lesse than it ought to be is faulty , by reason of which faultinesse there is not a just man upon the earth , that doth good and sinneth not . By reason of which faultinesse no man living shall be justified in Gods sight , &c. VII . Sedulius a upon those words , for Christ is the end of the Law &c , that is , saith he , perfectionem legis habet qui credit in Christ●… , hee hath the perfection of the Law who beleeveth in Christ. For seeing no man was justified by the Law , quia nemo imple●…at legem , because none did fulfill the Law , &c. VIII . Oecumenius , b for this cause they , who adhere to the Law are accursed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they are not able to fulfill the Law. IX . Bernard , c neither was the Law-giver ignorant , that the weight of the Commandement did exceed the strength of men , but hee judged it profitable , that by this meanes they might bee admonished of their insufficiencie , and that they might know unto what end or perfection of righteousnesse they ought , according to their ability , strive , wherfore mandando impossibilia by commanding things impossible , hee made not men transgressours , but humble , &c. 2. Therefore d he hath straightly comanded his Commandements to be kept , that seeing our imperfection to be defective , & non posse implere quod d●…bet , that it cannot fulfill what it ought , we might flee to mercie . X. Thomas Aquinas e on those words Gal. 3. 10. For it is written , Cursed , &c. he proveth , saith hee , his purpose , viz. that no man can be justified by the workes of the Law , quia nullus potest servare legem because no man can keepe the Law in that manner that the Law prescribeth , Deut. 27. because every one is accursed , who doth not continue in all things which ar●… written in the booke of the Law to doe them , that is , who doth not fulfill the whole Law. Sed implere totam legem est impossibile , but to fulfill the whole Law it is impossible . XI . Cardinall C●…sanus f Nemo vunquam adimplevit legem never any man fulfilled the Law which consisteth in love , but Christ only , who came not to breake the Law but to fulfill it . Against all these the sacred Councell of Trent g denounceth Anathema . CAP. VII . Bellarmines sixe reasons to prove that the Law of God is absolutely possible , answered and refuted . § . I. NOW I come to Bellarmines Reasons , which are in number sixe . The first , A man may doe more than is commanded ; therefore much more hee is able to fulfill the Commandement . The antecedent hee proveth by three testimonies . The first of Christ , Matth. 19. Who after he had said , if thou wilt enter into life , keepe the Commandements , and the party had answered , all these I have kept from my youth ; he saith unto him againe , a if thou wilt be perfect , goe and sell all that thou hast , &c. The second of Chrysostome , who saith , b that many exceed the Commandements . The third of Augustine , c who saith , no great burden is imposed upon Virgins : greater love hath imposed a greater weight . As if they should say , what dost thou command ? that we should not bee adultresses ? Is this that , which thou commandest ? In love to thee we doe more than thou commandest . I answere by distinction . For when he saith a man may doe more than is commanded ; that more may be understood either extensivè , to things not commanded at all ; or inte●…sivè , in respect of things commanded , but done in greater perfection , than is commanded . And thus he meaneth either some speciall Commandement , or the whole Law. If he meane the whole Law , I deny the antecedent . For I have proved that no mortall man is able to fulfill the whole Law , and much lesse to doe more . The Law of God is a perfect rule of righteousnesse , unto which nothing can or ought d to bee added . And to him that goeth about to adde to Gods Law God will adde e his judgements because hee addeth nothing but will-worship and sinne . And to such it will be said , Who required these things at your hands ? Neither is that obedience to God , which God hath not required . And this is the case of all the religious Orders among the Papists , who professe greater perfection , than God hath required : the severall Religions being so many by-wayes misleading them from that way , which leadeth to heaven . And this overthroweth all their superarrogant workes of supererogation . For there can bee no workes of supererogation over and above the Law , unlesse first the whole Law be fulfilled , and then more bee added thereunto . Neither of which can bee done . If hee meane either things not commanded , or the duties of any one speciall Commandement , then I deny the consequence . For as touching things not commanded ; it is manifest , that they who are addicted to will-worship , doe many things not commanded , who notwithstanding neglect the things commanded , making the Commandements of God of none effect f through their traditions . And this is the condition of all popish Votarles , who though they should fully observe the rules of their severall Orders , yet would bee very farre from fulfilling the whole Law of God. If hee meane some speciall Commandement , as by his proofes it seemeth hee doth , then also I deny the consequence . For though ●… man should doe more than is required in some speciall Commandement ; yet hee would bee defective in respect of others : and hee that faileth in any , is guilty of all . § . II. But I suppose it would be hard for any Papist to shew , that in respect of any necessary morall duety more can bee laudably performed , than is by duety required . For whatsoever can be done , it is either commanded of God , or forbidden , or neither commanded nor forbidden . If it be forbidden , it is evill , and not to be done . If it bee commanded , it cannot bee done in greater perfection , than God in his Law doth require it to be done . If it be neither commanded nor forbidden , then it is in it owne nature indi●…erent ; and therefore in respect of our Christian liberty free , either to bee done , or to be left undone . But because our liberty is not a loose licentiousnesse , but a true liberty , bounded with the Lawes of piety and charity ; therefore we are so to use or forbeare the use of these things , as that therein wee doe not offend against either piety or charity . If therefore wee shall use these things as meanes or helpes to performe the dueties either of piety or charity , or refuse them as impediments to either , having either in the using or refusing respect to the glory of God , to the good of our selves or of our brethren : wee shall doe more than is commanded in respect of the particular thing it selfe , which is simply neither commanded nor forbidden ▪ but not more in respect of the generall lawes of piety and charity ▪ which as they command us to love God with all our soules , and our neighbour as our selves , and forbid the contrary vices : so they command all the meanes and helpes which may bee used for the p●…formance of these duties of piety and charity , and forbid both all impediments of the dueties commanded , and also all provocations to the evils forbidden . Now in these things which are neither simply commanded nor forbidden , counsels have place , either for the using or refusing of them , as shall bee most for Gods glory , the benefit of our brethren , and our owne spirituall good : which counsels as it is a vertue to obey , so to disobey them is a sinne : and consequently the observer of them doth no more than hee ought to doe . And therefore the Papists whiles they enjoyne the observation of the counsels onely to them who would seeme to live in a state of perfection , they teach all others to sinne by disobeying them , as not being tyed to the observation of them . As for example , not to sweare in ordinary communication , not to revenge , nor to resist evill , to blesse them that curse us , to pray for them that persecute us , and many such like , among which they reckon the eigth beatitudes , Matth. 5. 3. &c. In which a good part of the power of Religion consisteth . So that to sweare ordinarily in common talke , to seeke private revenge and such like are no sinnes with the Papists . § . III. But let us come to his proofes . The first whereof is , Mat. 19. 21. If thou wilt bee perfect , Goe and sell all that thou hast , &c. upon which place they ground their counsell of voluntary poverty . But it is evident by that which before I have said , that this was not a precept or counsell given to all , that would aspire towards perfection ( which is the duety and property of all true Christians ) but a precept of triall directed in speciall to that rich Iustitiary , to discover unto him his owne imperfection●… . Or if it had been but a counsell , according to the popish co●…ruction , given to one that had already fulfilled all the Comma●…ements ( which no man can bee said to have fulfilled untill he ●…ave fulfilled his course ) then had it been no sinne for him not to obey this counsell , nor any hinderance to his salvation . For having fulfilled all the Commandements , as the Papists conceive of him , he might enter into life , though he did not this , which here hee is advised unto . But he sinned in disobeying this precept of triall ; which if he had obeyed , hee had done no more than in duety he was bound to doe , having received a speciall Commandement to that purpose . Neither had hee fulfilled those Commandements , which hee saith hee had kept from his youth , otherwise than according to the interpretation of the Scribes and Pharisees ; and consequently according to their righteousnesse , which whosoever doth not g exceed shall not enter into the kingdome of heaven , and much lesse had he fulfilled all the Commandements of God. For by disobeying this Commandement of Christ , he plainely bewrayed himselfe to be a transgressour of the first and last Commandements : yea , that he did not truely affect and prize his owne salvation , but being a meere worldling preferred the love of his pelfe to the love of God , and desired rather to enjoy his worldly wealth for a short time , than to obtaine and for ever to enjoy the heavenly treasures , which Christ promised him , if hee would follow Him. And for this his sinne in disobeying Christ his entrance into heaven was hindered . Insomuch that of him , and all such as he was , our Saviour giveth this h censure , that it is easier for a Camell to goe through the eye of a needle , than for a rich man ( that setteth his heart upon riches , as this man did ) to enter into the kingdome of God. § . IV. As for their counsell and vow of voluntary poverty : though I will not insist thereupon , it being another controversie : yet thus much briefly will I say . First , that it hath no ground in the Scriptures ; and therefore being obtruded as a matter of Religion , it is meere will-worship , which is neither acceptable to God , nor availeable to themselves . Secondly , as it is practised among the Papists it is nothing worth , being done neither out of the love of God , nor of their neighbour : but out of a Pharisaicall conceit ▪ by their works of supererogation to make God their debtour . For as the Apostle saith , If I should bestow all my goods to ●…eed the poore , and have not charity , it would profit me nothing . 1 Cor. 13. 3. Thirdly , it is repugnant to the Scriptures and namely to the eigth , the fifth and second Commandement . In the eigth Commandement ( as I could shew ) there is required a moderate desire of temporall blessings , avoiding the contrary extremes of cove●…ing too much , or of affecting voluntary poverty . And accordingly wee are to frame our prayers and our practice . Our prayer , as our Saviour i hath taught us to begge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , that portion of temporall blessings , which God in his wisedome doth know to bee expedient for us , that is , as Agur prayeth , Prov. 30 , 8. Give mee neither poverty ( or beggary as the Latine rendreth it ) nor riches ; feed mee with food convenient for me . Where Lechem ch●…qqi is the very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our practice , not to live idlely upon the sweat of other mens browes , as Friars mendicants and other lusty beggars doe ; but every mans duety is , to worke with his hands the thing that is k good , that is , to earne his living by the lawfull workes of his lawfull calling , not onely that hee may eate his owne bread , which our Saviour teacheth us to begge of God , and the Apostle , to labour for , that we may eat our owne bread , 2 Thes. 3. 12. And the Psalmist promiseth as a blessing to him that feareth God , Psal. 128. 2. For thou shalt eat the labour of thine owne hands : but also that hee may have to give to others , Ephes. 4. 28. Therefore the Apostle , Act. 20. 34 , 35. exhorteth the faithfull , by labouring in their lawfull callings , to support the impotent , and to remember the words of our Lord Iesus , for though the Papists esteeme them to live in a state of perfection who live in voluntary beggary ; yet our Saviour was wont to say , it is a more blessed thing to give than to receive . And therefore a more blessed estate it is to be able to give , than to live upon the almes of others . The fifth Commandement teacheth us to honour our private and our publike parents in the Church and common wealth , and the common mother of us all , that is , our Country : all which we are to honour with our service and with our goods as occasion is offered , and need requireth ; and not to behave our selves , as if we were borne for our selves alone , neglecting others whom we ought to honour . And therfore by this their counsell the Papists teach men ( especially when they take young men or women into their Cloisters against the liking of their parents ) to breake the Commandement of God as the l Pharisees did . Neither can they truely say , that they helpe others with their devotion , for their devotions ▪ are superstitious and Idolatrous : or if they were good , they needed not to goe into a Cloister to performe them , which might and ought to be afforded in a lawfull calling . The second Commandement under that one kind , of making to our m selves images , forbiddeth willworship aud all devised meanes of Gods worship n according to the doctrine and inventions of men : as all the religions of those manifold orders among the Papists , are willworship and superstition . And under that one kind of worshipping of Images or of God by them he condemneth all false and counterfeit worship , and namely hypocrisie , but the seeming poverty of popish votaries is hypocriticall . For under the profession of voluntary poverty they live in all ease and aboundance . For although the severall Monks and Fryers professe that they have nothing in their owne proper possession , yet they are rich in the common possessions of their Monastaries , which being many times very large are imployed for the maintenance of them . So that a carnal man who maketh no conscience of living incontinently in single life , and maketh account that he was borne for himself alone , hath reason to choose this monasticall life above all others , as most likely to give contentment to his idle and c●…rnall disposition . Now then to obtrude this vowed poverty , which as it hath no ground in the scriptures , so it is repugnant therunto in so many respects , as a matter not only of religion , but also of satisfaction both for themselves and others , of merit , of perfection , of supererogation , is a thing to bee detested as most wicked and Antichristian . § . V. As for his other testimonies : it is plaine , that Chrysostome and Augustine speake but of that one Commandement which forbiddeth adultery . But though a man were able to doe more than that one Commandement requireth : yet it would not follow , that hee were therefore able to doe more than the whole Law requireth . But indeed in respect of that one Commandement more cannot bee done lawfully , than that Commandement prescribeth : or if more should be done , it would not be done in obedience to that Commandement . Indeed if you respect onely the outward letter of that commandement , as the Fathers did , it being a prohibition of the externall act of adultery : it cannot be denyed , but that all , who are not adulterers , have fulfilled that Commandement . But if these two things be considered : first , that the Law is o spirituall , and therefore forbiddeth not onely the outward act of adultery , but all uncleannenesse whatsoever in tho●…ght , in word , and indeed , insomuch that he who looketh p on a woman to ●…ust after her , hath broken this Commandement : and secondly , that this Commandement , as all the rest , hath two parts , the negative forbidding all uncleannenesse , the affirmative , commanding all q chastity both outward , and also inward , which is the purity or cleannenesse of the soule from all the lusts of the flesh : it must be granted , that nothing can bee added to the perfection of chastity , which this Commandement prescribeth : Yea , but the chastity in single life is more than is commanded . For the Law forbiddeth women to be adulteresses : but they that follow this cou●…sell , v●…w perpetuall virginity , which is more , as Saint Augustine saith . It is more than the letter of the negative forbidding onely the outward act of adultery , doth require ; but not more than the affirmative , being spiritually understood , doth prescribe . Which is to observe chastity in that condition wherein wee live , whether it be in single life or in marriage . Indeed no where is it simply either commanded or forbidden to live , either in single life , or in wedlocke , it being in its owne nature a thing indifferent . But chastity in both is absolutely required . For there is a chastity of wedlocke , as well as of single life : though the Papists most wickedly oppose wedlocke to chastity . Chastity , I say , is simply commanded to all , as an especiall ornament of the soule , from whence it hath its r name , being the purity and cleanenesse of the soule from all unlawfull lusts . But single life or mariage , are not simply either commanded or forbidden , but to certaine persons . For to them who have not the gift of continencie , which all have not , neither are all capable of ( for so much is signified in the Verbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 19. 11. ) but onely they to whom it is given , to them marriage is commanded , as an holy ordinance of God , and as an holy remedy against lust : and to them being not able to containe , continuance in single life is forbidden . For the avoiding of fornication and all uncleannesse , every man s that hath not the gift of continencie , is commanded to have his wife : and every woman , that hath not the gift of continencie , is commanded to have her husband . Of them who have the gift of continencie , some are not fit for procreation , but are impotent from their mothers wombe , Math. 19. 12. to these marriage is forbidden . Others are not unfit for procreation , and to those whiles they have the gift of continencie , which in very few who are fit for procreation is perpetuall , they are neither commanded to marry , nor to live single , but as they finde it to be expedient for them . And that estate , which they finde most expedient for the glory of God , and their owne good , they are to choose . And if they make choice of single life in love to God ( whom they cannot love sufficiently . ) and to their owne soules u●…to which they ought not to bee wanting , making themselves ●…unuches for the Kingdome of God , Matth. 19. 12. they in their choice do●… no more than they ought to doe : they being bound by the Law to that perfection of chastity , which no man in this life can attaine unto . For besides the externall , there are two degres of inward chastity : the one is a purity and cleanenesse of the soule , not on●…ly from all passions , but also motions of lust , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is pure and perfect chastity , which we cannot attaine unto whiles wee are infected whith originall or habituall concupiscence , the other is called continencie , which is a virtue restrayning and repressing the concupiscences of the flesh , which t warre against our soules maintaining a continuall warfare against them . To this , those who have the gift of continencie in some measure attaine ; but notwithstanding come farre short of that purity , which the Law of God requireth . § . VI. As for the vowed chastity among the Papists : it is so farre from being a state of perfection , or supererogation , as that it is , for the most part , a sinnefull state , and that in three respects . First , in respect of making the vow . For it is sinne to vow that , which a man doth not know to be lawfull , or not in his owne power , then doth hee sinne with an high hand , not onely resolving , but also vowing to sinne , and to continue therein . Secondly , in respect of the performing the vow , when the thing vowed , viz. continencie in single life , doth appeare not to be in their power , and yet to performe their vow of single life , live in incontinency and uncleanenesse . Many times it falleth out , that a man at the first doth not know the thing vowed to be either not lawfull , or not in his power : yet because he doth not know it to be lawfull and in his power , he sinneth by rash vowing : but when afterwards it doth appeare to be , either unlawfull , or not in his power , he is not bound to keepe that vow , which rashly he made , but hee is bound to breake it : for by performing it he addeth sinne to sinne , and many times a greater sinne to a lesse , that is to the rashnesse of his vow , the incontinencie of his life . And this is perpetuall among the Popish votaries , who never dissolve their vow , though the performance of it bee never so wicked . Thirdly , because the vowed single life among the Papists being for the most part so filthy and abominable , that all the world cryeth shame upon them for their filthinesse : yet by them is obtruded unto God , as a matter not onely of religion , and satisfaction , but also of merit , of perfection , and supererogation . And the like might be said of their vow of blinde obedience . For simple and absolute obedience is onely to bee vowed and performed to God. But to vow the like towards any sinfull man , who either doth , or at least may command that which is unlawfull , as sometimes they doe , to murther Princes , or to attempt other traiterous practises , &c. and to thinke that in so doing he doth merit and supererogate , it is to forsake God. § . VII . His second reason : If the Commandements were impossible , they would binde no man. And so the precepts should bee no precepts : for it cannot bee imagined , how any man should sinne in that which hee cannot avoid , &c. His reason is thus to be framed , To that which is impossible no man is tyed : To the Commandements all men are tyed : Therefore the Commandements are not impossible . The assumption , which no man denyeth , he proveth , because if they did not binde , they were no precepts , neither were the transgression of them a sinne . The proposition he proveth , because it cannot bee imagined how a man should sinne in that which he cannot avoid . I answere , as heretofore , by distinction . That the Commandements are said to be impossible , either simply , or by accident . If therefore the meaning of his conclusion be , that the Commandements bee not simply and absolutely impossible , then I grant all , for wee never held that the Commandements are simply impossible : for to man , both before his fall , and after his resurrection , they were and shall be absolutely possible . But since the fall they are impossible in respect of the perfect performance in and by our selves , not simply , but by reason of the flesh , that is to say , through our owne default . For if wee would not have sinned in Adam , the Law had beene possible unto us : but by our voluntary sinne we lost both 〈◊〉 possibilitatis , and also possibilitatem non peccand●… . Now it were absurd to imagine , that our fault should free us from obedience . Howbeit , even after the fall there is a distinction to be held betweene men unregenerate in the corrupt state of nature , and the regenerate in the state of grace . To the unregenerate the Law is impossible through their owne default , which doth not lessen their sinne : for they sinne voluntarily and many times of malice , as the devils also doe : who though they have brought upon themsel●…es a necessity of sinning , so that they can doe no other but sinne : yet this doth not , as I said , extenuate their sinne ( for they commit sinne with greedinesse ) but rather aggravate their finfulnesse . Those that are habituated in sinne , in whom custome is become as it were another nature , they can no more of themselves ceasse from sinning , than a Black-moore can wash away his blackenesse , Ier. 13. 23. § . VIII . Yea , but saith Bellarmine , It cannot bee imagined , how a man should sinne in that , which hee cannot avoid . Answ. That seemeth to be true in respect of the liberty of contradiction , but not in respect of the liberty of contrariety . In respect of a sinfull action a man hath liberty to doe it or not to doe it : which wee call the liberty of contradiction . But he hath not liberty to doe that which is good , his naturall will enabling him onely to sinne . So that although a naturall man may abstaine from this or that sinfull act : yet he sinneth in whatsoever he doth , neither can he doe any other but sinne . If therefore they doe not sin , who are not able to fulfill the Law , then all Infidels , yea all naturall men , who c●…n doe nothing but sinne , should be exempted from sinning , which is absurd . To the regenerate man , as I said before , the Law is possible , both in respect of his faith . For he that truely beleeveth in Christ hath fulfilled the Law in Christ. Secondly , in regard of his new obedience : and that in three respects . For first , his new obedience , though it be not compleat ; yet it is obedientia inchoata : and though it be not a fulfilling of the Law , yet it is an acceptable keeping thereof . Secondly , though it be unperfect , and stayned with the flesh , yet being ●…ntyre , that is , sincere and upright , it is in Christ accepted as perfect . Thirdly , because the imperfection thereof being covered with Christs perfect obedience , and cured by his intercession , is remitted . Now all is esteemed done , when that which is not done , is remitted . § . IX . His third reason : If God should command things impossible , he should be more cruell ( horresco referens ) and more foolish than any tyrant : in exacting atribute from his owne friends , which none were able to pay , and making such Lawes , which he knew none were able to performe . But the Consequent is blasphemous , therefore the antecedent . To the proposition I answere as before by distinction . That if God should command things simply impossible , there would besome colour for his blasphemous consequence . But the Lord commandeth nothing , but what to man in his first creation was absolutely possible : neither doth he exact any tribute which he did not make us able to pay , nor make any law which we were not able to observe . And although now wee cannot in our selves fulfill it ; yet God was not tyed to accommodate his Law , like a Lesbian rule , to our weakenesse contracted by our owne default : but it became him , to propound such Lawes as were answerable to our first integrity , describing what we were , and not what we are : that seeing from what wee are fallen , we might seeke to bee repaired in Christ , who is the end of the Law for righteousnesse to every one that beleeveth , Rom. 10. 4. The covenant of workes God made with man in his state of integrity , when he was able to keepe it . But after the fall , because it was not possible that man should performe that covenant in , and by himselfe , he in great mercie made with man the Covenant of grace in Christ. But lest any man should either through ignorance or pride neglect the benefit of the Messias : it pleased God to renew the Covenant of workes , not to that end that men should be justified or saved thereby , but that it might bee a meanes to drive them unto Christ. And fo Bellarmine himselfe hath taught u Lex non data erat ut justificaret , sed ut morbum ●…stenderet , & ad quaer●…ndum medicum excitaret . The Law was not given to that end that it should justifie , but that it might shew the disease , and stirte up men to seeke to the Physitian . Againe a distinction is to be made , as in the answere to the second reason , of the parties to whom the law is given . For to the wicked and reprobate , who are Gods rebellious subjects , the law is indeed impossible through their owne default : and yet God exacteth most justly that righteousnesse in which hee did create them : hee requireth most justly an accompt of those talents which hee committed to them , though now they be not able to pay . The debt is duely exacted of the debtour , though through his own default hee bee not now able to make payment . As for the elect , whom the Lord hath , before they were , loved in Christ , hee hath given his law to them , not to this end , that either by the observation thereof in their own persons they should bee justified , or by the breach thereof they should bee condemned ( for then who could be saved ? ) But the use of the law to them before their conversion is , that it might bee unto them a Schoolmaster unto Christ : and after their conversion and justification , it might bee a rule whereby to frame their lives and conversation : aspiring alwaies towards that perfection which the law prescribeth , though they cannot fully attaine unto it . Why then , saith Augustine , * should not this perfection bee enjoyned to man , though no man in this life have it ? Non enim rectè curratur , si quò currendum est nesciatur . quomodo autem sciretur , si nullis praeceptis ostenderetur . For men cannot runne well , if they know not whither they must runne , and how should they know that , if by precepts it be not made known to them ? And worthy is that saying of Bernard x to be repeated againe and againe . Neither was the commander ignorant , that the weight of the commandement doth exceed the strength of men , but hee judged it profitable , that hereby they should be admonished of their owne unsufficiencie , and that they might know to what end ( or perfection ) of righteousnesse they should aspire . Therefore by commanding impossible things hee did not make men transgressors , but humble , that every mouth may bee stoppod y and the whole world made obnoxious to God. For by the works of the Law no flesh shall be justified in his sight . For receiving the commandement , and feeling our defectivenes , wee shall cry to heaven , and God will have mercie on us . And wee shall know in that day , that not by the workes of righteousnesse , z which wee have done , but according to his mercie hee hath saved us . § . X. His fourth reason is collected out of three places of scripture . Rom. 8. 4. Mat. 6. 10. Heb. 5. 9. In the first it is said , that Christ suffered , that the justification of the Law might be fulfilled in us . In the second , we are taught to pray , that Gods will may bee done upon earth , as it is in heaven . In the third , that Christ is made to all that obey him the cause of eternall salvation . But saith hee , if we can●…t fulfill the Law , then Christ misseth of his end . For notwithstanding his sufferings , the justification of the Law is not fulfilled in us : neither is our prayer ever obtayned , of fulfilling G●…ds will and commandements on earth as in heaven : neither is Christ the authour of salvation to any , because none obey him . Answ. As touching the first place : because it is often alleaged by Bellarmine , I will somewhat insist upon it . The place is two wayes expounded , either of sanctification , or of justification . Ifit be to be understood of sanctification , as the Papists commonly expound it ; we acknowledge , that our sanctification is the end and fruit of our redemption by Christ , and that this end is atchieved i●… all those , who live not after the flesh but after the Spirit , that is , in all true believers . I say it is archieved 〈◊〉 in this life , and perfectly in the life to come . But as I suppose , it is rather to be understood of justification . For the Apostle having assured the faithfull vers . 1. that notwithstanding sinne , and the body of sinne and of death ( wherof hee had complayned chap. 7. ) remayneth in them ; yet forasmuch as we are delivered from the same by Iesus Christ our Lord vers . 25. there is no condemnation to them which are in Christ , as his members , whom hee describeth by this character , that they walke not after the flesh but after the Spirit : In the verses following he confirmeth the same conclusion , showing how Christ hath delivered us . For saith hee vers . 2. the law of the Spirit of life in Christ Iesus hath delivered me from the law of sinne and of death . Whereby the law of the Spirit of life we understand the virtue and power of holynes or sanctification not in us , but in Christ Iesus , ( for so hee saith , though they doe not observe it , who understand this place of sanctification and righteousnesse inherent ) who by his righteousnesse and merits hath delivered us from the power of sinne and of death . But the Apostle , as in the former chapter vers . 24. so here in the singular number speaketh of himself , teaching by his owne example every true Christian to apply the benefits of Christ to himself . For that which was impossible for the law to doe , that is , to justifie us , in that it was weake through the flesh ; God sending his owne sonne in the likenes of sinfull flesh , that is , in the humane nature subject to passions and infirmities , and that for sinne , that hee might take away the sinne of the world ( for so saith 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) condemned sinne in the flesh , that is , exacted the due punishment of sinne in his humane nature , that the guilt of our sinnes being taken away by his alsufficient satisfaction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the law requireth unto justification might by Christ bee fulfilled in us who are his members , which walke not ( as also hee had said in the first verse ) not after the flesh , but after the Spirit . § . XI . As if the Apostle had said : Although the body of sinne and death remaine in us , who are both justified ; which made mee cry out chap. 7. 24 : yet forasmuch as wee are delivered therefrom by Iesus Christ our Lord , to whom all thanks is therefore due vers . 25. I doe therfore now assure all the faithfull and true members of Christ ( who may be knowne by this marke , that they live not after the flesh but after the Spirit ) that they are delivered from damnation , and their salvation is sure . Now there are 2. things whereby Christ hath delivered us from the law of sin and death , that is , from the power or guilt of sin and of death : the former is the power and merit of Christs perfect obedience and holynes , which is called the law of the Spirit of life in Christ : the other his sufferings , wherein he yeelded an all-sufficient satisfaction by bearing the punishment , whereby sinne was condemned in our nature which had sinned ; which nature though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from sinne as Chrysost●…me b speaketh , yet like to the sinfull flesh , that is to say , passible , hee therefore tooke upon him , that because by the observation of the law in our owne persons , it was impossible by reason of our flesh to be justified , all which the Law required to justification , might , ●…ee doth not say by us , but in us , that is in our nature be performed by Christ , for it is Christ , as c Chrysost●…me saith , that fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us and for us who are his true members , and are to be knowne as I said by this marke , that live not after the flesh but after the Spirit . And therefore this place proveth , that because it is impossible by reason of the flesh to bee justified by that righteousnesse which is prescribed in the Law : therefore God in his mercy sent his Sonne to take our nature upon Him , that therein he might performe for us whatsoever the Law it selfe required to justification . Thus this place is expounded by d Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be subject to the curse , and that Christ fulfilled it for us . e Oecumenius in like maner : If any man should say , what is this to us ? He saith , these things Christ did , that the scope of the Law ( for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) might be fulfilled in us . And what is the scope of the Law ? That wee should not bee obnoxious to the curse . Or as f Chrysostome in another place : the end of the Law is that a man might be justified . For what did the Law intend ? To make a man just ; but it was not able , because no man fulfilled it . g Theodore●… , when the Law was not able to performe what it intended by reason of their weakenesse to whom it was given , — the onely begotten Word of God made man , by the humane flesh overcame sinne ; having fulfilled all righteousnesse . And being not infected with any blemish of sinne , and having undergone the death of sinners , as if hee had been a sinner , &c. And on those words , that the righteousnesse of the law might bee in us : hee paid our debt , saith hee , and performed the end and scope of the law , What was that ? That he might declare them to be just ( that is , that hee might justifie them ) to whom the law was given . h Ambrose , Quando impletur in ●…bis justificati●… ( Legis ) nis●… cum datur remissi●… omnium peccatorum ? when is the justification of the law fulfilled in us , but when the remission of all our sinnes is granted to us ? for as I have before alleaged out of i Augustine , All the Commandements are reputed done , when that which is not done is pardoned . If therefore this place were to bee understood of our fulfilling the righteousnesse of the law in or by our selves , Christ had not obtained his end ▪ for so long as the flesh , that is , our inbred cotruption , by reason whereof it is impossible for the law to justifie , remaineth , as in this life it alwayes doth , even in the best ; so long it is not possible , either to fulfill the law , or to be justified by the observation of it . § . XII . To the second place , which is the third petition of the Lords Prayer , I answere , that wee pray not , that we upon earth may in equality of obedience match the Angels in heaven : but that we may imitate their obedience , and bee like to them in doing the will of God , willingly , readily , faithfully , constantly . For the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as , signifieth not parity but likeness●… . In the life to come wee shall indeed be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matth. 22. 30. as the Angels , but here wee may not dreame of Angelicall perfection . To the k third I answere , that our Saviour is Authour of salvation to all that obey him : which is to bee understood both of the obedience of faith , which is the principall , for this is the l worke of God , ( by which in Christ wee fulfill the law ) that wee beleeve in Christ ; and also of our new obedience . But neither of both doth argue the perfect fulfilling of the law in our owne persons . This threefold cord therefore is easily dissolved . § . XIII . His fifth reason , Whosoever have the holy Spirit , they fulfill the Law. All that are truely justified have the holy Spirit , Rom. 5. 5. & 8. 15. 1 Cor. 3. 16. Gal. 3. 2. Tit. 3. 6. Therefore all that are truely justified fulfill the Law. The proposition hee proveth thus , Whosoever have the fruits of the Spirit , Gal. 5. they fulfill the Lawe : All that have the Spirit have the fruits of the Spirit : Therefore all that have the Spirit fulfill the Law. This second proposition hee proveth , because against those who produce the fruits of the Spirit , as charity , joy , peace , &c. There is no Law , that is , the Law hath not whereof to accuse them , as the breakers thereof . Therefore whosoever is justified , by the helpe of the Spirit he fulfilleth the Law : and if he doe not fulfill the Law , then hath he not received the Spirit , neither is he truely justified . To the proposition of the first syllogisme , I answere , that those who have received the Spirit doe keepe the Law. But none fulfill the Law , who have not the fulnesse of the Spirit ; and none have the fulnesse of the Spirit , in whom the flesh remaineth lusting against the Spirit . In whom this conflict is , as it is in the best , They cannot doe the things that they would , Gal. 5. 17. And much lesse can they fulfill the Law , from which they are so farre , as that the good things they would , they doe not ; and the evill things which they would not , they doe , Rom. 7. 19. And so to the proposition of the second syllogisme , that those who have the Spirit , have the fruits of the Spirit , but not without measure , nor in full measure , but according to the measure of the gift of Christ , Ephes. 4. 7. Having received but the first fruits of the Spirit , Rom. 8. 23. As for his third prosyllogisme , that against such there is no m law , the meaning is not , that those which have the fruits of the Spirit doe never transgresse the law , for in many n things we offend all : but the words are to be understood , either of the fruites of the Spirit , that against such there is no law , but against the contrary fruites of the flesh : or of the persons indued with the fruites of the Spirit , and then the meaning is , either as 1 Tim. 1. 9. That the law is not given to such : or as Gal. 5. 18. That those who are led by the Spirit , are not under the law ; that is , they are neither under the curse , not yet under the terrour and dominion of the law , as if they needed thereby to bee forced to obedience , but they are , as it were , a law unto themselves , willingly performing obedience to that which the law prescribeth , according to the measure of grace received ; not but that sometimes they faile , the flesh prevailing against the Spirit . Not under the curse , nor subject to the accusation and condemnation of the Law , because in Christ , who hath freed them from the curse , their sinnes are forgiven . o Who then shall lay any thing to the charge of Gods children , seeing it is God that doth justifie , who shall condemne , seeing Christ who dyed for us , maketh also intercession for us . But this doth not prove , that therefore the faithfull sinne not . But this proveth , that when having sinned they confesse their sinnes , God is just to forgive them , because wee have an Advocate with the Father ; Christ Iesus the righteous , and hee is the propitiation for our sinnes . In this forgivenesse of our sinnes , and Gods acceptation of us in Christ , and not in our obedience doth our justification consist . But he that fulfilleth the Law needeth not remission of sinnes , which all doe need . And therefore desperate is Bellarmines conclusion , that whosoever is justified fulfilleth the Law ; and whosoever doth not fulfill the Law ( which no man doth ) is not justified . § . XIV . And such also is his last argument , which may thus bee framed . Whosoever sinneth not fulfilleth the Law. Of every justified man it may be verified , that he sinneth not . Therefore every justified man fulfilleth the Law. The proposition he proveth , because he that sinneth not , doth not transgresse the Law : and he that doth not transgresse the Law , doth fulfill it . First , I answere to the proposition and the proofe thereof : that they are true , if understood of continued acts ; as thus , hee that sinneth not , that is , that never sinneth : hee that transgresseth not the Law , that is , that never doth transgresse it , doth fulfill it . For none doe fulfill the Law but they who continue in all the things that are written in the Booke of the Law to doe them , which is duely to bee marked . For the Papists seeme to bee of this opinion , that by any one act of obedience , wherein a man sinneth not , hee doth fulfill the Law. And so they feare not to say , that every worke of charity doth absolutely merit eternall life ; wherein they doe grievously erre ; imagining , that as one act committed against charity doth absolutely deserve damnation : so any one act proceeding from charity doth absolutely merit salvation . But who knoweth not , that the whole law of God is copulative , and so to bee understood . As therefore in a copulative proposition consisting of many , suppose twenty parts ; if any one bee false , though all the rest be true , the whole proposition is false , and to be denyed . So if a man should keepe all the Commandements , and transgresse any one though it were but once , hee is a transgressor of the law , and is , as p Saint Iames saith , guilty of all ; and by the sentence of the law is subject to the curse , because he hath not q continued in all the things which are written in the Booke of the law to doe them . Hee that would bee thought to fulfill the law , must not onely abstaine from all the things forbidden , but hee must also doe the things commanded , hee must doe all , hee must continue in doing all . And thus if the proposition and the proofe thereof bee understood , he that sinneth not , he that transgresseth not the Law , that is , he that never sinneth , he that never transgresseth the Law doth fulfill it , are true , but otherwise they are false and to be denyed . § . XV. I come to the assumption , which Bellarmine proveth thus . Whosoever is regenerate and borne of God sinneth not . All that are justified are regenerate ; and that , because no man denyethit , he proveth by manifold testimonies , Ioh. 1. 12 , 13. & 3. 5. 1 Pet. 2. 1 1 Ioh. 4. 7. Rom. 8. 15. Therefore those that are justified sinne not . The proposition he proveth out of 1 Ioh. 3. 9. Whosoever is borne of God sinneth not , neither can he sinne , because he is borne of God. Yet I will not answere him as he answereth us , r viz. that there be five expositions of this place , and never a one of them to the purpose , and so dismisse it , being indeed unanswerable : but I answer , that the Apostle doth not meane that the regenerate are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or doe not sinne at all , for to that erroneous sense both Iouin . and Pelag. did abuse that place , as Bellar. here doth : but his meaning may be explained out of his own words in the same Epistle , for as in the fifth chapter . v. 18. When he saith , whosoeveris borne of God sinneth not , he meaneth , as appeareth by the words going before , that he sinneth not unto death : that is committeth not that unpardonable sin , for which we are not to pray , v. 16. so here , when hee saith , whosoever is borne of God doth not commit sin , his meaning may be collected out of the next verse going before vers . 8. compared with Ioh. 8. 34. he that is borne of God worketh not sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hee that worketh sinne , he that is a worker of iniquity , is of the Devill , as hee saith vers . 8. He that worketh sinne , saith our Saviour , Ioh. 8. 34. is the servant of sinne , and therefore in him sinne reigneth . As therefore in the fifth chapter when hee saith , he that is borne of God sinneth not , he meaneth , that he doth not so sinne as he had said vers . 16. viz. unto death : so here when it is said he cannot sinne , his meaning is in that manner , as a worker of iniquity , as the child of the Devill , as the servant of sinne , in whom sinne reigneth . And in this sense Augustine s saith in quo peccatum non regnat , non peccat , in whom sinne reigneth not , he sinneth not , namely as those who in the scriptures are called t sinners , that is impenitent sinners , servants of sinne , in whom sinne reigneth , workers of iniquity , Luk. 13. 27. Matth. 7. 23. who shall bee condemned . But although they , who are borne of God are not such as the Scripture calleth sinners , neither doe so sinne as the servants of sinne , in whom sin reigneth , yet they are penitent and beleeving sinners , in whom sinne remainteh , who often sinne through humane frailty . There is no man that sinneth not saith Salomon , t yea there is not a righteous man upon earth u that doeth good and sinneth not ; in many things we , saith Iames the just , doe offend all . If we say that wee have not sinned , or that wee have no sinne , saith the most holy Apostle Saint Iohn * wee deceive our selves , we make him a lyer , and there is no truth in us . And therefore desperate againe is Bellarmines assertion , that whosoever is justified or regenerated , sinneth not , that is , never sinneth : and on the other side , whosoever sinneth is not a man regenerate nor justified , which is to exclude all men from Iustification , and consequently from Salvation . § . XVI . And thus have I answered Bellarmines arguments concerning the possibility of the Law. Now it may be expected that I should propound and mainetaine ours . But this taske I have already performed in handling the third question of this controversie concerning the matter of our justification , where among many other arguments , proving that we are not justified by any righteousnes inherent in us , or performed by us , but onely by the righteousnesse of Christ which is out of us in him , we used this x for one . By what righteousnesse we are justified , the Law is satisfied : By Christs righteousnesse alone the Law is satisfied , and not by that which is inherent in us , or performed by us . And this assumption wee prove , because wee are not able to sati fie the Law , neither in respect of the Commandement , it being by reason of the flesh impossible unto us ; nor in respect of the penalty , which cannot be satisfied by us , but with endlesse torment . So that , as I said before , all this discourse of the possibilitie of the Law is nothing but a defence against a piece of one of our arguments . Now I should follow him to the second point , which hee propounded to prove that the workes of the righteous are simply and absolutely just , and after their manner , perfect : Which may also seeme to be an answere to another piece of our argument . For that righteousnesse by which wee are justified is perfect , such onely is the righteousnesse of Christ which is out of us in him , such is not that which is inherent in us as the habituall ; or performed by us , as the actuall . Bellarmine therefore in opposition to that breach concerning perfect actuall righteousnesse , propounded the proofe of this point . But that our best righteousnesse is unperfect and stained with the flesh , I have fully proved before , and have answered all the arguments which Bellarmine produceth here , in my fourth y Booke , whereunto I referre the reader . Here onely I signifie againe , that Bellarmine falleth very short in his proofes : for where he should prove , that the workes of the faithfull are simply and absolutely just , and perfect : as hee propounded the question ; hee now seemeth to prove this , that the good workes of the righteous are truely good , which we deny not . § . XVII . Yes but you Protestants , will they say , doe teach , that the best workes of the faithfull are sinnes , &c. Ans. We doe not say that their good workes , as namely their prayer or their almes , &c. are sinnes : but that in them , they being otherwise good , there are some imperfections and staines which are sinnes : in respect whereof the faithfull man in doing that , which is good , sinneth , according to that , Eccl. 7. 20. We doe confesse that the duties which the faithfull performe are good workes , and so called in the Scriptures , though not purely and perfectly good ; but having their imperfections , and being stained with the flesh . Even as we call a man regenerated , a just or a good man , though he be not perfectly just , being partly flesh and partly spirit . Thus a vessell wherein there is wax mixed with hony before it be clarified , is truly called a vessell of hony , though not sinceri mellis , of pure or sincere honey . A cup of wine wherein is a mixture of some water with wine , is truely called a cup of wine though not vini meraci , of pure wine . In like manner a wedge of gold , wherein there is some drosse , is truely called a wedge of gold , though not of pure gold . An heape of corne in the floore wherein there is perhaps as much chaffe as wheat , is truly called an heape of wheat . A field , wherein are tares and other weeds , as well as corne , is notwithstanding called a corne field , the denomination being taken from the better part . Verily , whiles we live in this world , we are as gold wherein there is much drosse , and never are fully refined untill wee are to bee translated into the celestiall house of God. Whiles we are in the Church militant , as it were in Gods floore , we are mingled with much chaffe , and are never perfectly cleansed from the chaffe of our corruptions , untill we are to be translated into the Lords Granaries . And such as wee are , such also are our actions : such as the tree is , such is the fruit . But if hee will prove that men are justified by their workes , hee must prove , not onely that they are truely good , but also purely and perfectly good : and not onely , that some of their workes are truely and purely good , but that all their workes are truely and perfectly , and not that onely , but also perpetually good . For if any of his workes bee sinnes , he cannot be justified by his workes . But this can never be proved . Neither doth hee goe about to prove that all the actions of justified men are good , but some onely , and these not purely , and perfectly , but truely good . To which purpose he spendeth three whole z Chapters , which I have fully answered in my fourth * Booke . CHAP. VIII . Whether good Workes doe justifie . Bellarmines proofe , but especially that Testimony of Saint Iames , Chapter 2. fully discussed , and clared . § . I. AFter so many wandrings , Bellarmine at length commeth to make good his fifth Argument , which he propounded to prove , that faith alone doth not justifie , because good workes doe also justifie ; though here , as I have noted , this Argument is brought in to prove the truth of actuall righteousnesse . The Title of this Chapter is , that good workes are not onely just , but that also they doe justifie . In stead whereof he presently propoundeth this assertion to be proved , that by good workes a just man is more justified , and made more just . But this is not the Question . For we doe confesse , that a man already justified before God , by the practise of good works increaseth in righteousnesse inherent , and is made more holy and just . The thing which we deny is this , that good workes doe not concurre with faith unto the act of iustification before God , as any cause thereof . Against this assertion he ought to have disputed , if he would seeme to contradict us . But he hath altered the question , because he is not able to mainetaine the contradictory of our assertion ; and maketh the question to be this , whether by good workes men are justified , that is to say , made more just , viz. in respect of righteousnesse inherent . But we deny , that there are any degrees of justification , or that a man may be more justified , or that justification doth ever signifie increase of righteousnesse : wee reject their new ▪ found distinction of justification into the first and second , and acknowledge no other justification , but that , which in the Scriptures and Fathers is called the justification of a sinner : and thereby wee understand a continued act of God : who , as when we being sinners did first beleeve , did justifie us ; so remaining sinners in our selves he doth still justifie us , by imputation of Christs righteousnesse , acquitting us from our sinnes , and accepting of us as righteous in Christ. And this justification , which is onely acknowledged by the Scriptures and Fathers , is every where ascribed to faith . Whereas the first justification of the Papists is ascribed to charity as the onely forme ; the second to workes , as to the merit thereof . But all this ariseth from their erroneous and wilfull confounding of justification and sanctification . For their first justification is that , which the Scriptures call regeneration , and is the first act of Sanctification , by which we are habitually sanctified , for they make it to be nothing else , but the infusion of the habits of grace : Their second justification , is their actuall fanctification , or exercise of good workes , whereby their inherent righteousnesse or sanctification is increased . But the question is not of sanctification , but of justification ; which the Papists by their wicked doctrine , confounding it with sanctification , have wholly abolished , it being the maine benefit of the Messias , by which we are both freed from hell , and entitled to heaven . Neither is the question understood of justification before men , but before God. For before men we doe confess●… that by good workes men are justified , that is declared and known●… to be just , as by the fruits , effects , consequents , and signes of justification by faith : but before God we are not justified , that is , made or constituted just by work●…s , as any cause thereof , for good workes goe not before justification , but follow after , which is a plaine evidence that they are no cause of it . § . II. But let us examine his proofes ; the first and principall is out of Iames 2. which being the onely place of Scripture , whereupon with any shew of probability they ground their doctrine of justification by workes : I will not content my selfe to answere Bellarmines cavils alone : but I will endevour to stop the mouthes of all the Papists , who use to vaunt of this place , especially of the 24. verse ; where they bragge , that their assertion is expressed , and ours confuted in plaine termes : yee see then that a man is justified by workes , and not by saith onely . Which words are a consectary or conclusion deduced from the example of Abraham : who though he were justified by faith without works as Saint Paul teacheth ; yet was hee also justified by workes and not by faith onely , as Saint Iames affirmeth . A conclusion therefore in shew of words contradictory to that of the Apostle Paul , Rom. 3. 28. wee conclude , that a man is justified by faith without the workes of the Law , and Gal. 2. 16. we know , that a man is not justified by the workes of the Law ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , but onely by faith : which no doubt was the Apostles meaning . For as I have shewed heretofore , if this be a good disjunction , that we are justified either by faith , or by works ; ( that is , either by the righteousnes of Christ which is out of us in him apprehended by faith or by the works of the Law , that is , by righteousnes inherent in our selves all which is prescribed in the Law ) as undoubtedly it is ; for a third thing cannot be named , whereby we might be justified , and by both we cannot ; ( for if by faith , then of grace ; and if of grace , then not of works , and contrary wise Rom. 4. 4 , 5. 11. 6. ) then it followeth necessarily , that if we are not justified by workes , we are justified by faith alone . Hence ariseth this great controversie between the true Catholiks and the Papists : we affirming , that we are justified by faith without works , or by faith alone ; The Papists contending , that wee are justified by workes and not by faith only : we alleaging the authority of Saint Paul in his Epistles , to the ●…omanes , Galatians , Ephesians ; the Papists this Testimony of Saint Iames. § . III. The way to determine this weighty Controversie is to reconcile the seeming difference betweene the two Apostles . Some , a when they were not able to untye this Gordian knot , have sought , with Alexander , to cut it , by questioning without just cause the authority of that Epistle of Saint Iames. But the Papists and wee are thus farre agreed . First , as they doe not deny those Epistles of S. Paul , which were never questioned ; so we acknowledge this of Saint Iames , though it hath beene questioned , to bee canonicall . Secondly , that the two Apostles , acted by the same Spirit of truth in penning their Epistles , could not possibly deliver contrary assertions : and consequently , that they onely are to bee esteemed to hold the truth , who fitly reconciling the seeming variance betweene the two Apostles , doe teach that doctrine , which is agreeable to both . Here then I am to demonstrate , both against the Papists , and for our selves : against the Papists three things . First , that the doctrine which they ground upon this place of Saint Iames , is contrary to that of Saint Paul. Secondly , that their exposition of Saint Iames they make him contradict the Apostle Paul. Thirdly , that their doctrine cannot be grounded upon this Text. For our selves two things . First , that by our exposition the two Apostles are easily reconciled . Secondly , that the assertion of the two Apostles , according to our doctrine , not onely may well stand together , but also of necessity must goe together . For the first : wee have the same controversie with the Papists , as I have noted before , which the Apostle maintayned against the justiciaryes of his time . And their opposite doctrine to Saint Paul , which they would gladly father upon Saint Iames , standeth in those six maine errours , which I have plainely and fully confuted in this treatise . And namely in this particular ; they affirming , that men are justified by workes , which the Apostle every were constantly denyeth . To the second , whiles they understand the two Apostles to speake in the same sense , of faith , of workes , of justifying ; as namely , that both speake of a true justifying faith ; of workes , as causes of justification ; of justifying , as making just by righteousnesse inherent : they make the one directly to contradict the other . For if Paul affirme , that men are justified by a true faith without workes , and Iames deny it : If Paul deny , that we are justified by workes , as the causes of justification , and Iames affirme it : If Paul deny , that wee are made just before God by workes , and Iames affirme it ; how doe they not contradict one another ? § . IV. Bellarm. hopeth to salve the matter with his new-found distinction of the first and second justification : that Paul speaking of the justification , wherein a man of a sinner is made just , excludeth workes done by the strength of nature without faith and without grace : and that Iames speaking of the second justification , wherein a just man is made more just , saith , that by the workes of grace proceeding from faith a man is justified . Answ. Such a distinction might be applyed to sanctification , which is partly habituall , the which they call their first justi●…cation , consisting chiefly in charity : and partly actuall , which is their second justfication , consisting in good workes : but being applyed to justification , it hath no ground , either in the Scriptures or in the ancient fathers . Neither can any such distinction possibly bee applied to that justification , which the Scriptures teach , as I have showed b heretofore . Secondly , if there could be such a distinction , I would say , that Paul , when hee denyeth Abraham to have been justified by workes did speake of the second justification , wich Bellarmine himselfe confesseth . For Abraham , when he was said to be justified by faith without workes , did abound which workes , as Bellarmine confesseth , and yet was not justifyed by them . And that Iames when hee speaketh of Rahab the harlot , whom hee affirmeth to have been justified by workes , speaketh of the first justification , as Bellarmine also affirmeth . If therefore Paul say , that in the first justification none are justified by workes , and Iames affirme that some are , as namely Rahab : If the Apostle Iames say , that Abraham in his second j●…stification was justified by workes , and Paul doe as planiely deny it , how are they reconciled ? Againe saith Bellarmine , Paul from justification onely excludeth the workes done without grace ; Iames includeth onely the workes of grace . I answeare , that Paul excludeth from justification Abrahams workes , which as else where c hee testifieth , he wrought by faith : And Iames includeth the workes of Rahab the harlot , which was done , as Bellarmine saith , without grace going before . Where I desire the reader to observe what Bellarmine answeareth . As Paul , saith hee , when he did speake of the first justification , brought the example of Abraham , which was indeed of the second , that hee might prove , as it were à majori , from the greater , that a sinner cannot bee justified by workes done without faith , if righteous Abraham was not made more just by his workes done without faith : even so Iames , when hee did speake of the second justification , brought the example of Rahab , which is of the first justification , that hee might prove à majori , ( hee should say à minori , if my logicke faile me not ) from the lesse , that a just man is made more just by his workes and not onely by faith , if Rahab of an harlot was made just by workes and not onely by faith . Answ. Thus then hee maketh the Apostles to argue . If Abrahams workes would not have justified him without faith , much lesse would the good workes of the wicked . And if Rahab by her worke of mercie was of an harlot made just : how much more shall the good workes of the righteous make them more just ? § . V. Where by the way you may note diverse absurdities , which I have partly touched before . First , that the Apostle forsooth bringeth Abraham as an example of justification by workes : when it is most evident , that hee bringeth him as an example of justification by imputation of righteousnesse without workes , and maketh his example the exemplar or patterne of all others , who in like maner are justified by faith without workes , or by imputation of righteousnes without workes . Secondly , That Paul produceth Abraham as an example to prove , that a just man is more justified by his workes ; for which there is no colour praeter impudentiam asseverandi , the contrary is proved , that Paul speaking of the justification of a sinner applyeth , what hee saith , to Abraham . For hee proveth that Abraham was not justified by workes , because the Scripture saith , d Abraham beleeved God and it was imputed to him for righteousnesse . Now to him that worketh is the reward not reckoned of grace , but of debt . But to him that worketh not , but beleeveth on him that iustifieth the ungodly ( which was Abrahams case ) his faith is counted for righteousnesse . Thirdly , the Apostle when he excludeth Abrahams workes from iustification , doth not exclude his good and gracious workes , but such as hee did , or might have done without grace , that is to say , gracelesse workes . But no doubt the Apostles intent in producing the example of Abraham , which Chrysostome also hath observed ; was this : If Abraham who did abound with so many notable works , which hee wrought by faith , was not iustified by them but onely by faith : then it is certaine , that none are iustified by workes , though their workes be never so gracious . Fourthly , He supposeth , that gracious Abraham might have done good workes without grace , and that the Apostle denyeth him to have bene iustified by such workes , as hee might have done , but did not . Fifthly , By an impudent devise , whereof there is no colour , hee maketh the Apostle from the example of Abraham to argue à majori . If Abrahams workes would not have iustified him , unlesse they had proceeded from faith : then much lesse can the workes of sinners and unregenerate men done without faith iustifie them . Sixthly , He shamefally inverteth the Apostles question , and perverteth his whole disputation ; As if the Apostle disputed this question , whether workes doe iustifie without faith ( which hee doth never so much as mention ; ) and not , whether faith doth iustifie without workes , which is indeed the question . Seventhly , Where hee saith ; that the Apostle excludeth workes onely from their imaginary first iustification , which is meerely habituall ; hee conceiveth , that the Apostle tooke all these paines , to prove , that workes are no part of habituall righteousnesse . Eightly , Where hee saith , that the Apostle excludeth from iustification workes of nature and not of grace , it is as much as if hee should have said , that the Apostle doth so seriously labour to prove , that men are not justified by such workes as are not good , but evill . To conclude , it is evident , that the Apostle Paul excludeth from the act of justification all workes in ge●…all , whether done before grace or after ; of all men , whether unregenerate , or regenerate , even of Abraham himself . Yea more specially the workes of the faithfull and regenerate . First , Because he speaketh of good workes , even the workes of righteousnesse which wee ( the faithfull ) have done Tit. 3. 5. Secondly , The question being , whether faith doth justifie without workes , or whether faith and workes together ; the Apostle must be understood to exclude those workes from the act of justification , which with faith concurre in the party justified . Even as Abraham , though his faith was accompanied with store of good works yet he was justified , and so are all the faithfull , by faith without works . If therefore St. Iames doe affirme , that men are justified in the same sence that Paul denyeth the same ; and that Abraham was justified by his workes , which Paul denyeth ; he is made to contradict the Apostle Paul. § . VI. But as the Popish doctrine is repugnant to the doctrine of the Apostle Paul , so neither can it bee grounded upon this text , which may appeare by a briefe Analysis thereof . Where first , you are to consider the occasion of this discourse , and thereupon the scope of the Apostle therein . The occasion was the dissolute life of many Christians , who , as Iude speaketh vers . 4. did turne the grace of God into wantonnes , vaine men , as St. Iames calleth them vers . 20. who , when they had learned , that a man is justified by faith without workes , hereby tooke occasion to cast of all care of good workes . As if it were sufficient for them howsoever they lived , to professe them selves to believe . The scope therfore and intendement of the Apostle is , not to confute the doctrine of Paul concerning justification by faith alone , but according to Pauls direction Tit. 3. 8. to perswade all those , who professe themselves to believe , to be studious of good workes . And that hee doth by this argument : because , howsoever faith doth justifie alone , yet the profession of faith alone without good workes will not justifie nor save a man ; but is altogether vaine and unprofitable . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of the question , which hee propoundeth to argue , manifestly appeareth by the proposition , wherein the question is propounded , and by the conclusion wherein the question is concluded , the proposition , vers . 14. What profit my brethren , if a man say hee hath faith , and hath not workes , will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith save him ? Marke the wordes : if a man shall say , hee hath faith , that is , if a man shall professe himself to believe , and hath not works , that is a conversation answerable in some measure to his profession ; will that faith , which is in profession onely justifie or save him ? this interrogation implyeth a most Emphaticall negation : wherein hee doth not onely deny that faith , which is onely in profession , and doth not worke by love , doth justifie or save a man ; but also , for the truth of his deniall , hee doth appeale , as it were , to their conscience ; sor so much is meant by the interrogation . The question then is not , whether true faith doe justifie alone , as Bellarmine would have it ; but whether that faith , which is alone , and by it selfe ; vers . 17. without workes , without a Christian conversation , be a true justifying or saving saith . This the Apostle denieth , and so doe wee . In the rest of the discourse hee proveth this negative assertion by an argument from the contrary , namely that this fruitlesse faith is not a true faith , because it is dead . Where the Apostle argueth to this effect : That faith , which is dead , doth not iustifie or save a man : The faith which is profession onely , and is alone without workes is dead . Therefore that faith which is in profession onely , and is alone without workes , doth not iustifie or save a man. The assumption hee proveth in this whole discourse , where the con●…lusion is alwayes this , that the faith which is alone and without workes is dead , and therefore that is the question wich is disputed and concluded . § . VII . Now that the faith which is alone and without workes is dead , hee proveth by five arguments . 1. The first à par●… : That charity which is onely in word and not in deed is vaine and unprofitable vers . 15. 16. Even so pariratione , that faith which is in profession only having no works to accompany it , is dead , vers . 17. 2. The second argument is taken from the effects . For a true lively faith may bee demonstrated by good workes : and that which cannot be demonstrated by good workes , is but a dead faith . And this hee proveth vers . 18. against the carnall Gospeller , as it were , by the partyes owne testimony , or forced confession , provoking him to make experience , which kind of proofe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou professest the faith having no workes : I also professe the faith and have workes , come now to the tryall , hee that hath a true faith may approve it by the fruits : shewe then they faith , if thou canst , by thy workes ( which thou knowest thou canst not doe ) and I by my workes will approve my faith . 3. The third argument is from the subject . For a true justifying faith is not common to all men . 2. Thes. 3. 2. and much lesse to Devils , but is proper to the Elect , Tit. 1. 1. But that faith , which men professe without charity and without good workes is common to Devils . vers . 19. Thou professest , that thou believest that there is one God , thou doest well : but if this thy beliefe be not accompanied with charity and good workes ; know this , that the devils themselves who hate God , doe , though with horrour , knowe and perforce believe the same . 4. The fourth argument to prove , that faith onely professed , or which is in profession onely , is not a true and a lively , but a conterfeit and a dead faith ; is a twofold example , of Abraham , and of Rahab , who were justified , that is , declared and knowne to be just by their workes . For in this sence , as the word is often used in the Scriptures as M●…t . 11. 19. Luk 7. 29. R●… . 3. 4. 1. Tim. 3. 16 : so of necessity it must bee taken in this place . For by good workes , which alwaies followe , and never goe before justification , wee are not made just : but being already justified , wee are by them declared and knowne to be just . For hee is a righteous e man that worketh righteousnesse . And this the Schoolmen themselves doe teach , that works do●… justifi●… ●…clarativè Th●…s Aquinas saith , f Opera n●…n sunt ca●…sa quòd aliqui●… sit i●…tus apud Deum , &c. workes are not the cause why any man is just before God , but rather they are the executions and manifestations of iustice . Nam nullus per opera iustificatur apud Deum sed per habitum fidei . For no man is iustified before God by workes , but by the habit of faith . And whereas it might bee obiected out of Iam. 2. that Abraham was iustified by workes : hee answeareth , g the word to be iustified many be taken two wayes : whereof the one is , quantum ad executionem iustitiae , & manifestationem inrespect of execution and manifestation of iustice , & hoc m●…do iustificatur homo , i. iustus ostenditur ex operib . operatis , and thus a man is iustified , that is declared be iust by the workes which hee hath done . And thus the ordinary glosse expoundeth the word in this place . But let us come to the words . vers . 20. § . VIII . But wilt thou know O vaine man , that faith , that is , that faith professed or in profession onely without workes is dead , or that the faith which is without workes is knowne to be dead . For the life of faith it self doth not depend upon workes as the cause , but is thereby knowne as by the effects . You see againe what the question is which hee will conclude : namely that the faith which is without workes , or which is in profession onely without workes , is not a lively but a dead faith , and consequently not a justifying faith . For a justifying faith is like the faith of Abraham and of Rahab : but that faith which is in profession onely and wanteth workes is not like the faith of Abraham and of Raba●… . For though Abraham was iustified by faith without workes as the Apostle Paul proveth , yea by faith alone as the Papists themselves confesse ; yet the faith by which hee was justified was not alone , but was fruitfull of good workes , by which both hee and his faith were justified , that is knowne to be just and upright . § . IX . Vers. 21. was not Abraham our Father , saith hee , justified by workes , when hee had offered his sonne Isaack upon the Altar ? Of which wordes the meaning is not , that Abraham by that worke was justified before God , or made just , for long before , the holy Ghost gave him this testimony Gen. 15. Abraham believed God and it was imputed unto him for righteousnesse : not , that then hee first believed , or was then first justified : for when hee first left his countrey , which hee left by faith Heb. 11. 8. hee had believed , and his faith no doubt was imputed to him for righteousnesse : but that by that speciall worke after hee was proved , hee was approved and knowne to be a righteous man. For upon Abrahams approbation of his faith and obedience , when he was tryed , the Lord gave him this testimony , Gen. 22. 12. Now I know , that thou fearest God &c. Did not God know it before ? Yea no doubt , but hee speaketh after the maner of men . He had tempted Abraham , that is , by a commandement of tryall hee had proved his faith and obedience ; not that hee did not know , but that he would make it knowne to Abraham and others . As on the contray , God is said 2. Chron. 32. 31. to have left Ezechias to try him , that hee might know , that is , that hee might make knowne all that was in his heart , when as therefore Abraham being tryed , had by that act of offering his sonne approved his faith and obedience , the Lord saith , Now I know , that is , now by this tryall it is made knowne , that thou art a just man and one that feareth God. And in this sence , as it is most manifest , hee is said by his workes to have been justified , that is , knowne , declared , approved to be a just man. § . X. Hereupon St. Iames inferreth vers . 22. Doe you not see , how faith did co-operate to or with his workes ? The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood two wayes , either that faith with other graces did co-operate to the bringing forth of this worke , as namely with the feare of God , and love of God , Gen. 22. 12. though faith was the principall , Heb. 11. 17. Or else , that faith did co-operate with his workes , not to justifie him before God , but to manifest , declare and approve his righteousnes . In which sence we must understand the word Faith , as in the proposition ( vers . 24. ) for faith professed : or the profession of faith which doth concurre together with workes to make a man , truely justified , to bee knowne . And in this sence faith doth co-operate with works , and may be said to justifie by declaring a man to be just , though Bellarmine holdeth the contrary . For that a man may bee acknowledged to be a man truely justified before God by faith , two things must concurre ; the profession of the true faith , and a Christian conversation , neither of which alone is sufficient . It followeth in the same verse : and by workes was faith made perfect . Which words saith Bellarmine cannot signifie any other , but that his righteousnesse , which was begunne by faith , was perfected by good works . Answ. But Iames doth not say , that his righteousnesse , but his faith was perfected , and whereas hee saith the words cannot signifie otherwise , I say they may be understood two other wayes . First , that faith by workes is perfected , because by workes it is manifested , and perfectly knowne , in which sence Gods strength is perfected in our weakenesse 2. Cor. 12. 9. Secondly , because workes bring the fruits and effects of faith to be perfected , when it bringeth forth good fruits according to his kind . For when any thing hath attayned to the end ( as it hath when it doth effectually produce those uses or fruits , for which it was ordayned ) it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfect . Now the end of our justification by faith is our sanctification . For when faith was wrought in us ( that is to say , in our regeneration ) we were the workemanship of God created unto good workes , which God hath preordayned that wee should walke in them . Eph. 2. 10. Faith therefore may then bee said to be perfected , when it doth effectually bring forth the fruit of good workes : whereby a man is not made , but declared to be just . § . XI . Vers. 23. And this appeareth yet more plainely by that which followeth . And the Scripture was fulfilled , which saith , Abraham believed God , and it was imputed to him for righteousnesse . This Scripture was fulfilled Gen. 15. 6. above 30. yeares before his offering of Isaake : and here againe it is said to have been fulfilled in this act , that is , the truth of that testimony , which was given him so long before was then manifested , when by this worke hee evidently declared , that hee was indued with a true lively iustifying faith . And to the like purpose the same sentence might , as Bellarmine confesseth , be applyed to Abraham in respect of any other notable fruit of his faith : that then also that sentence was verified , Abraham believed God &c. For then it was declared and manifested , that hee was indued with a true iustifying faith . As for that conceipt of Bellarmine , that if the Hebrew word be well scanned , it will appeare , that the meaning of the words is , that Abrahams believing God was a ●…ust worke , it is but a poore shift . For Paul understandeth it of Abrahams person , and maketh that text his principall ground of the iustification of the faithfull by imputation of righteousnesse without workes . And Iames likewise understandeth it of Abrahams person : shewing that by this act of offering his sonne the truth of that testimony was manifested , that hee was indued with a true faith , by which hee was iustified . It followeth in the same verse , and hee was called the friend of God. 2. Chron. 20. 7. Esai . 41. 8. that is , by this act hee approved himselfe to bee such a one . § . XII . Hereupon Saint Iames , Verse 24. inferreth this consectary or conclusion : you see then by this example of Abraham , that a man who is justified before God by faith alone , as Abraham was , and that by imputation of righteousnesse without workes ; is also justified by workes , as Abraham was , that is , by them , as by fruites and effects hee is declared and approved to bee just , and not by faith professed onely . Hee doth not say , a man is justified by workes as causes , but as the effects . For that , and not the other is deduced from the example of Abraham . § . XIII . The other example is of Rahab , Verse 25. For though you may thinke , that you need not compare with Abraham , and yet have a true justifying faith ; yet you will bee ashamed to bee behinde Rahab the harlot ; who was no sooner justified before God by faith , but she was also justifyed , that is , declared and knowne to bee just by her worke of charity towards the Espyes , which shee wrought by faith , Heb. 11. 31. Concerning this example of Rahab , Bellarmine hath foure Assertions : of which never an one agreeth with another . First , That Rahab was not declared to bee just , because shee was an harlot : which is false . For though shee had beene an harlot , yet now she beleeved , and by her faith was justifyed before God , and by her worke which shee wrought by faith , was justified , as Saint Iames saith , that is , declared to bee just . Secondly , That Iames bri●…geth the example of Rahab to prove , that by good workes a righteous person is made more righteous : which also is false , and contrary to his former Assertion . Thirdly , That by this worke of mercy shee was truely justified , and of a sinner made just . But Rahab , as Bellar●…ine saith , was an example of the first justification ; and therefore of a sinner not made just by her worke , but by the habit of grace infused . The trueth is , by faith shee was justifyed before God , and by her worke shee was declared to bee just before men . Fourthly , That by that worke , as a disposition , she was prepared unto justifica●…ion . Which agreeth neither with his third , where he said , that by this worke shee was truely justifyed , and of a sinner made just , nor with Saint ●…mes , whose meaning plainely is , not that shee was prepared unto justification by this worke , no more than Abraham was by his ; but that she was declared by this worke , as a fruite of her faith and a consequent of her justification , as Abraham was by his workes to be justifyed before God. And thus much of the two examples . § . XIV . There rema●…eth his fifth Argument , which is a similitude , Verse 26. For as the body without the Spirit is dead , so faith without workes , or that faith which is without workes is dead , which words also may bee two wayes expounded . For either the Apostle Iames speaketh of the habit of faith , or of the profession of it . If of the habit , then the comparison standeth thus : As the body of man without the Spirit , that is , without breath ( which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe , in which sense it is called the spirit of the mouth , and spirit of the nostrils ) I say , as the body without breath is dead : so that saith , which is without workes , which are as it were the breathing of a lively faith , is judged to be dead . For as h Bern●…rd also saith , As we discerne the life of this body by its motion , so the life of faith by workes . If therefore faith it selfe be here meant , wee must by Spirit understand breath and not the soule . For although the Papists absurdly make charity , which is a fruite of faith , 1 Tim. 1. 5. to be the forme of it ; yet me thinkes they cannot bee so absurd , as to compare faith to the body , and workes to the soule : as though workes , which are the fruites and effects both of faith and of charity , were the forme , and as it were , the soule of faith . If by faith we understand faith professed or the profession of faith , as in this discouse hitherto it hath beene used , and as it is used elsewhere , as Act. 14. 22. R●…m . 1. 8. then you may understand the simili●…de thus : As the body of man without the Spirit , that is , the ●…oule is dead : so the profession of faith without a godly life , which is as it were the life and ●…oule of our profe●…on , is also dead . For hypocrites whose life is not conformable to their profession , though they have a ●…ame , that they live , yet they are dead . Ap●…c . 3. 1. Thus by five arguments Saint I●…mes hath proved , that the faith , which is alone , and without workes , is not a true and a lively , but a dead and counterfeit faith , and yet 〈◊〉 , both here and Lib. 1. d●… justif . cap. 15. will needs have Saint ●…ames to speake of a true faith , as if he supposed , that a true faith might be without workes . Therefore the Popish Doctrine of justification by workes as causes thereof cannot be grounded on this T●…xt of Saint Iames. § . XV. Yea , but will some say , the contradiction is not yet salved . For Saint Paul affirmeth , as you say , that faith alone doth justify , and Saint Iames in plaine termes denyeth , that a man is justifyed by faith onely . I answere , when we say , that faith onely doth justify , we doe not meane absolutely , that nothing doth justify but faith in no sense whatsoever . For many things may truely bee said to justify ali●… atque ali●… sensu , in divers senses , as I have shewed heretofore . God the Father as the prime efficient , Christ as the meritorious cause , God as the Iudge , Christ , as the Advocate . God , as the Creditour , Christ , as the Surety . The grace of God as the moving cause , the righteousnes of Christ as the matter , the imputation thereof as the forme , the holy Ghost as the applying cause , the Word and Sacraments as the instruments of the holy Ghost , Faith as the hand of the receiver , works as testimonies and signes , &c. but our meaning is , that we are justified by the righteousnesse of Christ onely , which is apprehended by faith alone , and that in us nothing doth concurre to the act of justification , but faith alone , it being the onely instrument whereby wee receive Christ. And thus have you heard what is to be alleaged against the Papists . First , that their doctrine concerning justification by workes which they would build upon this Text , is repugnant to the Scriptures . Secondly , that by their exposition they make Saint I●…mes to contradict Saint Paul. Thirdly , that their doctrine cannot bee grounded on this Text. § . XVI . Now for our selves , I will shew , that by our exposition the seeming difference betweene the two Apostles is manifestly reconciled : and that by our Doctrine their Assertions , not o●…ely may well stand together , but also must necessarily goe together . The reconciliation is easily made , if we consider two things , first , the diversity of the Parties , with whom the two Apostles had to deale . For the Apostle Paul having to deale with Pharisaicall Iustitiaries , who sought to bee justified by a righteousnesse inherent in themselves , and by an obedience performed by themselves , proveth by invincible arguments , that a man is justified by faith without workes . Saint Iames having to deale with carnall Gospellers , vaine men , turning the grace of God into wantonnesse , who having heard , that faith doth justifie without workes , did cast off all care of good workes , thinking it sufficient to professe themselves to beleeve , though their life were dissolute . Against these Saint Iames proveth , that vaine is the profession of faith without good works ●… that the faith , which is without works , is not a true , liuely justifying faith , but a dead and counterfeit faith : that whosoever is justified before God by faith , must also be justified , that is , declared and approved to bee just , not onely by profession of his faith , but also by the practise of good workes . Wherefore in this respect there is no more difference betweene the two Apostles Paul and Iames , than betweene L●…ther , and us , who are Preachers of the Gospell at this day . For as Luther having to deale with Popish justitia●…ies who taught justification by workes , urgeth most zelously justification by faith alone , and in the question of justification , after the example of Saint Paul , speaketh contemptuously of workes : so we , having to d●…le with Libertines and carnall gospellers , insisting in the steppes of Saint Iames , urge the necessity of good workes . § . XVII . Secondly , wee are to consider the divers acceptions of the words , faith workes justifie , in the writings of the two Apostles . Paul speaking of a true lively faith , which worketh by love , saith ( in effect ) that faith alone doth justifie . Iames , speaking of the faith of hypocrits , which is in profession only , s●…vered from the grace of sanctification , and destitute of good workes ; ●…aith , that such a faith doth neither justifie alone nor at all , as being not a true , but a dead and counterfeit faith . Paul , speaking of the c●…uses of justification before God , denyeth workes to concurre to the act of justification , as any cause thereof ▪ Iames speaking of the effects and ●…ignes of justificati●…n , whereby it may be●… knowne , affirmeth , that workes must concurre in the parties justified , that by them our faith may be demonstrated , ●…nd our justification manifested . Paul therefore rejecteth workes obtruded , as causes of justification ; Iames urgeth th●…m , as effects and signes thereof . Paul , speaking of Iustification in the proper sense , as it signifieth that gracio●…s action of God , whereby wee are made or constituted just ; affirmeth , that wee are justified by faith without workes . Iames , speaking of th●…t justific●…tion , whereby we are ( not m●…de just before God , but ) declared and 〈◊〉 , to God , our 〈◊〉 , and our conscience to bee just , and indued with a true faith ; 〈◊〉 , that we are so justified , not onely by the profession of faith , but also by good workes . Now these 〈◊〉 〈◊〉 very well stand together . For although it be most true , which Saint Paul affirmeth , that true faith doth just fie alone : yet it is 〈◊〉 true , which Saint Iames faith , that the faith , which is alone , doth not justifie neither ●…lone nor at all , because it is not 〈◊〉 true and a lively , but a 〈◊〉 , and dead faith . For 〈◊〉 the living eye , though it see alone , yet is not alone , so a liuely f●…ith , though it justifie alone , yet never i●… alone , though it justifie without workes , yet it is not without work●…s . Though good workes doe not 〈◊〉 to the act of justification , a●… any cause ther●…of , according to Saint Pauls doctrin●… : yet they must concurre in the same subject , that is the party justified , as necessary fruit●… and 〈◊〉 of ●… true justifying ●…aith , 〈◊〉 Saint Ia●…es●…cheth ●…cheth . Though we be justified before God , that is , both absolved from our 〈◊〉 , and accepted in Christ as righteous by faith alone without respect of work●… as Saint Paul teacheth : yet , according to the doctrine of ●…aint Iames , we●… are to bee justified , that is , declared and approved to be just not onely by faith professed , but also by good workes . Finally , though good workes n●…n 〈◊〉 〈◊〉 , yet , 〈◊〉 justifica●… , as Augustin●… useth to speake , or as he also saith , non pr●…edunt iustifi●…andum , sed justificat●… 〈◊〉 , though they doe not go●… before justification , as caus●…s , 〈◊〉 P●…l teacheth ; yet they must follow in the parties justified , as effects , according to Saint Iames his doctrine . § . XVIII . But the assertions of the 2. Apostles not only may wel stand toge●…her ; but also according to our doctrine they must necessarily goe together . For if we shall be altogether conversant in setting forth the commendation of good works , and in urging the necessity thereof , not informing the people in the doctrine of justification by faith alone : they will be ready to place the matter of their justification , and the merit of their salvation in themselves , as the Papists doe . And so being ignorant of Gods i righteousnesse , and seeking to establish their owne righteousnesse , they doe not submit themselves to the righteousnes of God. But wee must so urge the necessity of good workes in the doctrine of sanctification , that wee remember , that in the question of justification they are of no value . On the other side , if wee shall be wholly taken up in the doctrine of justification by faith alone , teaching , that in the question of justification they are of no worth , and doe not withall informe the people of the profit and necessity of good works in other respects ; how ready will they bee to cast off all care of good workes , and content themselves with a bare profession of faith ? But wee joyne these assertions together , after the doctrine and practise of the Apostles in their k Epistles . Wee teach that justification and sanctification are unseparable companions . And theresore , as they who are sanctified , may bee assured of their justification ; so without sanctification none can bee assured of their justification . It is true , that there is no condemnation to them that are in Christ Iesus , but who are they ? that live not after the flesh , but after the Spirit , R●… . 8. 1. that are new creatures 2 Cor. 5. 17. that crucifie the flesh with the lusts thereof , Gal. 5. 24. It is true , that a true lively faith doth justifie alone , but what manner of saith is that ? that purifieth the heart , Act. 15. 9. and worketh by love , Gal. 5. 6. and may be demonstrated by good workes . Iam. 2. 18. It is true , that wee are not justified by our workes , nor saved for them , yet those are neither justified , nor saved , that are without them , for as they are necessary consequents of justification , so they are necessary antecedents of salvation . For though they be not the cause of our salvation ; yet they are the way by which we are to come to salvation : though they be not causa reg●…andi , as Bernard saith , yet they are via regni . Though they bee not the merit of salvation ; yet they are the evidence , according to which God will judge us . By faith wee have our inheritance , and our title to Gods Kingdome , but it is to be inherited among those that are l sanctified . A godly conversation , though it be not properly a cause of our glorification ; yet it is causa si●…e q●… n●…n . For as the Apostle saith , without holinesse no man shall see God. Heb. 12. 14. And for this cause we seriously exh●…rtall men , who professe themselves to beleeve , and to be iustified by faith , to be careful , that they may be m precedents of good works , for these are good , and profitable , and necessary , as I shewed before , when I propounded those arguments which wee doe use to move men unto good workes . So much of his first testimony . § . XIX . To that place of Saint Iames he addeth n sixe other testimonies , to which a short answer will suffice . To the first out of Eccles. 18. 21 : I have fully answered in the first o controversie . 2. His second testimony is Rom. 6. 19. As you have exhibited your members to serve uncleanness●… and iniquity unto iniquity : so now exhibit your members to serve justice unto sanctification . Where , unto sanctification , doth not signifie to get the first holinesse , sor he speaketh to them who were holy and just , but to increase sanctification . But that by sanctification is meant justification : and by sanctity , justice , it is plaine by the antithesis , for he opposeth sanctification to iniquity . His argument is thus framed : Sanctification may and must bee increased by good workes , which is proved by this text , and not denyed by us . Iustification is sanctification . And that he proveth , because what is opposed to iniquity is justification : sanctification is here opposed to iniquity . Therefore here sanctification signifieth justification . Ans. That justification and sanctification are by no means to be confounded . I proved at large in the first p question , for this is the source of all their errours in the doctrine of justification . The Apostle doth carefully distinguish them . For having in the former chapters treated of justification by faith without works ; that men should not abuse that doctrine to licentiousnesse of life ; in this , and the next chapter , he treateth of sanctification shewing in this q chapter that sanctification is a necessary companion of justification . And therefore exhorteth those that are justifi●… to the dueties of sanctification . The abuse he preventeth vers . 1. and 15. for wheras he had taught in the doctrine of justification , that where sinne abounded grace did superabound ; he maketh this objection , what then ? shall we continue in sinne that grace may abound ? God forbid ! So againe , by Iustification we are freed from the curse of the Law , and from the rigour and terrour or dominion it ? what then ? shall we sin , because wee are not under the Law , but under Grace ? God forbid ! The unseparable conjunction of these two benefits is shewed by the r Sacrament of Baptisme for as it is a seale of that righteousnesse , which is by faith , unto us being baptized into the remission of sins : so it is the laver of regeneration , wherin , as the Apostle saith , we are baptized into Christs death and resurrection ; that as he dyed , so we should dye unto sin : and as he rose againe never to dye any more : so wee should arise from the grave of sinne never to dye any more : for how should they that are dead to sinne live any more therein ? And hereupon followeth his exhortation , that we should not let sinne reigne in us , nor give our members as instruments of unrighteousnes unto sin , &c. And as he doth dehort us from suffering sinne to relgne in us : so he assureth the faithfull , that sinne shall no more haue dominion over them , because they are not under the Law but under grace , and having prevented the abuse of that doctrine , vers . 15. he reneweth both his dehortation from suffering sinne to reigne in them , because if it did reigne in them , they must needes be the servants of it : when as in their redemption they were freed from the bondage of sinne , that they might become the servants s of righteousnesse ; and also his exhortation vers . 19. that they would yeeld their members , as seruants to holinesse , &c. To his reason , that by sanctification here is meant justification , because it is opposed to iniquity : I answere , that both justification and sanctification are opposed to sinne and iniquity ; but with this difference . In sin there are two things , the guilt , and the corruption or pollution . By justification , which is opposed to accusing and condemning Rom. 8. 33. wee are freed from the guilt of sin and damnation : by our sanctification , which is opposed to pollution , wee are freed in some measure from the corruption , that it is to say , from the dominion of sinne . § . XX. His third testimony is 2 Cor. 7. 1. where the Apostle exhorteth that having these promises ( of our justification and adoption , chap. 6. 16 , 28 ) wee should cleanse our selves from all pollution of the flesh and spirit , perfecting or accomplishing our sanctification in the feare of God. The Apostle doth not exhort us unto justification , ( for that is never done in all the Scriptures ) but being justified and adopted , wee are exhorted with our justification and adoption to joyne the dueties of sanctification , and therein to grow and increase , untill wee come to a perfect man in Christ. § . XXI . His fourth testimony , 2 Cor. 9. 10. he will multiply your seed and will augment the increases of the fruits of our justice . Where we are taught saith he , that by alm●…s-giving our wealth is diminished , but our j●…stice is increased . Answ. We answere , that by the Christian practice of vertues our justice , ( but not our justification ) is increased . Howbeit , the Apostle doth not speake of justice it selfe to be increased , but of the fruites of justice ; by justice in this place meaning , as vers . 9. and Matth. 6. 1. liberalitie in almes-giving : and by the fruites of righteousnesse , almes . Unto which , that they might bee more and more enabled , the Apostle prayeth , that their seed may be multiplyed , meaning thereby their store ( which in the faithfull is as it were the seed of almes ) that having alwayes all sufficiency in all things , they might abound to every good worke , being enriched in every thing to all bountifulnesse , ve●…s . 8 , 11. so farre is the Apostle from signifying that by their almes-giving their wealth should be diminished § . XXII . His fifth testimony , Ioh. 14. 23. If any love me , hee will keepe my word , and my Father will love him . This new living after the fulfilling of the Commandements , what is it , sath he , but the increase of love , and thereby of righteousnesse , which by observing the Law of God is required . Answ. Wee confessè , that by the observance of the Law of God , our love of God is exercised and our righteousnesse increased , though it be not proved out of this place . For this love , after the keeping of Christs word here mentioned , is Gods love to us , not ours to him . § . XXIII . His sixth testimony is Apoc. 22. 11. hee that is just , let him be justified yet . Answ. The word yet or still doth not signifie increase but continuance : or if increase were meant , it could not bee understood of the righteousnesse of justification but of sanctification . But to this allegation I have answered twice before . To conclude , in these six places wee have seene scarce any colour of proofe either of justification by workes , or of increase of justification ; and yet these , besides Iam. 2. are all the testimonies which he hath alleaged out of the Scriptures : which being compared with those plentifull and pregnant Testimonies that plainely deny justification by workes , doe manifestly shew the cause of the Papists to bee most desperate . But it may bee you will say , that although the Scriptures faile him , yet hee hath store of testimonies of the Fathers , and plenty of reasons . Out of the Fathers , he produceth not one testimony : Neither doth he give any reason , but such as have beene already confuted . § . XXIV . To these testimonies , saith he , two reasons may be added out of those things , which have been proved in the former Chapters concerning the possibility of the Law , and the truth of actuall righteousnesse : for , saith he , if a just man can fulfill the Law , as before it hath beene demonstrated , then ●…ay he also without doubt be justified by workes . Againe , If a just man can performe workes truly good , which are polluted with no vice , as we have shewed before , then he may worke righteousnesse , and consequently may by multiplying of just workes increase his justice . Answ. He should say his justification . But in both hee disputeth a posse ad esse : it is possible for a man to fulfill the Law and consequently to be justified by workes it is possible , that a righteous man may performe some workes truely and purely good by multiplying whereof he may increase his justice . But the question is not , whether some choise man one of a million , can fulfill the Law , and bring forth workes purely good ; but whether every one that is justified doth fulfill the Law , that is , doth continue in all the things which are written in the Booke of the Law to doe them . Whether the workes , yea all the workes of every one , that is justified , be purely good . For if he should transgresse in any one particular , though it were but by omission , he hath not fulfilled the Law. If any of his workes were not truely and purely good , or if all his workes be not pure , then hee cannot be justified by workes . But he is so farre from proving these things as it were the esse , that he is not able to prove the posse , that any one mortall man is able to fulfill the Law ; or that any one action of any one regenerate man is purely and perfectly good . The contraries of both which I have plentifully proved before . A TREATISE OF IVSTIFICATION . THE EIGHTH BOOKE : Concerning the Merit of good Workes . CHAP. I. Setting downe the state of the Controversie , and propounding our arguments against the merit of good Workes . § . I. THere remaineth the last , though not the least errour of the Papists in this controversie , which is concerning the efficacie of good workes . For the Papists not contented to affirme , that good works doe justifie ; doe also teach that at the hands of God they doe merit or deserve the reward of eternall life . And this , in effect , is the same with that , which Bellarmine laboured to prove , when he disputed of the necessity of good workes unto salvation , not onely necessitate praesentiae , as the way to Gods kingdome , which we confesse ; but also necessitate efficientiae , as causes thereof . For by the Efficiencie which they ascribe to workes , they meane no other but morall , which is , as they say , by way of meriting . Howbeit the former assertion of the necessity of efficiencie seemeth to containe a further degree of damnable errour ; viz. that not onely good workes doe merit or deserve salvation ; but also , that none can be saved without their owne merits : for so much is implyed in the terme of the necessity of efficiencie . § . II. But first we are to set downe the state of the controversie , in setting downe whereof the Papists are very sparing , because in this point they differ much among themselves . But yet in this they do agree , a that all the good works of the regenerate are truly meritorious of eternall life . Now for the explacation of the termes : by good works , which they say are meritorious , they meane all such works , as are qualified according to those seven conditions , which b Bellarmine requireth . First , that they be material●…y good , or good in their kind . Secondly , that they be done in obedience to God. Thirdly , by such as are viatores way-faring men in this life . Fourthly , that they be free , that is , as they expound it , voluntary , proceeding from their freewill . Fifthly , persormed by men who are in the state of grace . Sixthly , having the promise of eternall reward . Seventhly , proceeding from the virtue of Charity . Secondly , by all such workes they doe not onely meane all joyntly , but every one in particular : affirming , omne opus bonum that every good worke proceeding from Charity is meritorious of eternall life . Thirdly , by truely meritorious , the word used by the Councill of Trent , wee understand , that which properly and absolutely and for it selfe de●…erveth the reward : thereby excluding first , merita ex congruo , merits of congruity , which indeed doe not deserve , and therefore are not veri nominis merita , truely and properly merits . Notwithstanding Bellarmine and others retaine the name , giving it chiefly to those dispositions and preparations going before justification , according to which grace is given : wherein they have rewarded the old assertion of Pelagius , gratiam secundum merita dari . For if those dispositions be merits , and if according to them grace is given , as the Councill of Trent in plaine termes c defineth , doe they not hold that grace is given to men according to their merits ? Secondly , by this phrase truly and properly meritorious , are excluded these workes which ar●… said to merit onely , ex pacto , which ever happeneth when there is a great disproportion between the worke and the promised reward . As if a man should for a daies labour , which in commutative justice deserveth but denarium diurnum the day-penny , promise an hundred pound ; this reward were due ex pacto , but yet not deserved by the labourer . The halfe of Herods Kingdome was due to the daughter of Her●…dias , ex pacto if shee had asked so much , but no way deserved by her . By truely and properly meritorious therefore is meant that , which is condigne merit , or merit of condignity , that which is absolutely meritorious and not onely ex pacto by reason of the promise ( which happeneth when there is an equall proportion betweene the worke and the promised reward ) sed ratione ●…peris ipsius , for the workes sake and for the worthinesse thereof . § . III. This point is duely to bee observed . For there are some tergiversators , d that dare not professedly take upon them the defence of condigne merit , who notwithstanding would seem as stiffe defenders of merits as the best of them . As for that qnestion whether works deserve heaven ●…x cond●…gno or not , and such like , they say they are but schoole points , which not being yet determined by the Church may freely bee disputed of pro & con . Yea , but thus much your Church hath determined , that the faithfull , who are the members of Christ , doe by their workes truely e merit or deserve eternall life , and denounceth a curse against those , who shall deny that a justified man doth by his good workes truely f merit eternall life . But there is nothing which can truly and properly be called merit , but that which is of condignity , and doth for it selfe , and for its owne worth absolutely deserve the reward . That which is said to merit by way of congruity is not truely and properly meritorious , nor that which is said meerely to merit ex pacto , as where is no proportion betweene the merit and the wages . For neither of these doth truely deserve that which it is said to merit . Wherefore the most , and the most learned of the Papists hold , that there is a due proportion betweene the workes of the faithfull proceeding from charity : and the heavenly reward , and that they condignely merit eternall life , not only in respect of Gods promise , but also for the worthinesse of the workes , which are so dignified , they say , by the merit of Christ , that they become truely meritorious , and doe in Iustice , according to their worth , deserve the heavenly reward , even as justly , as the sinnes of the wicked deserve the punishment of hell . In so much that our Rhemists g say , good workes be meritorious , and the very cause of salvation , so farre , that God should be unjust , if he rendred not heaven for the same , unjust ( they meane ) for not rendring a just and equall reward . Where fore howsoever some like snailes , when they are touched , doe pull in their hornes : yet this undoubtedly is the Tenet of the learned Papists at this day : h Opera bona justorum meritoria esse ex condigno , non solum ratione pacti sed etiam ratione operum , that the good workes of the righteous are condignely meritorious , not onely in regard of the covenant , but also in respect of the workes themselves . As for those , who heretofore have denyed the absolute merit of condignity , and have held either merits of congruity onely , or onely ex pacto , they are censured by some of the learned i among them to have differed from us in words , but in deed to have agreed with us . But as for us we acknowledge no merits of eternall life , but the merits of Christ onely : and wee doe constantly hold , and confidently professe , that no meere man can merit , that is , deserve at the hands of God the reward of eternall life , by any thing , or by all the things which hee can doe or suffer in this world . § . IV. For the handling of this controversie I will observe this order : first I will propound our arguments and maintaine them , and then I will answere the objections of the Papists . And first , I will speake of the name , and then of the thing : neither of which hath any ground in the Scriptures : and therefore both the name and the thing , of all true Christians , who desire not in matters of such moment as concerne our eternall inheritance , to bee wis●… above that which is written are to be rejected . The word mereri properly signifieth to deserve , and meritum desert , or that which deserveth a reward : and that which doth not deserve , is not properly and truely called merit . Now there is neither in the canonicall Scriptures , nor in the Greeke Fathers , any word or phrase truely and properly translated , which being ascribed to good workes , doth signifie or import the deserving of eternall life at the hands of God. There are words and phrases importing the reward of workes both good and bad ; but with this difference , that the eternall reward of good workes , as it was according to the purpose of grace given unto us in Christ k before all secular times , and freely intended and preordained : and according to the Covenant of grace to them for whom Christ hath merited the same , freely promised ; so it is freely bestowed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God. But the eternall reward of sinne , as it is justly deserved , so it is in justice rendred , as the iust stipend or wages of sinne . Rom. 6. 23. The wages of sinne is death ; but eternall life is the free gif●… of God. § . V. The Latine Fathers indeed doe often use the words mereri and meritum both in the better sence , and in the worse , but with this difference , that in the worse sense they use it properly for deserving and desert . For sinnes duely and in justice deserve punishment . But in the better sense , they doe not use the word properly for deserving and desert ( which every man knoweth to be the proper signification , ) but in other significations , and therefore unproperly , if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The verbe is used by them sometimes , and indeed very often in the generall sense , either of obtayning , l joyned commonly with the accusative case , or of finding favour to have or to get any thing , joyned with the infinitive , without respect of merit and worth , or relation to wages . Vocabulum merendi saith m Cassander , the word meriting among the ancient Ecclesiastical writers for the most part signifieth to obtaine or to be made fit to obtaine . The which among others appear●…th by that one place of Cyprian . n For where Paul saith , 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I obtained mercie , as the vulgar o Latine and p Erasmus , Cyprian readeth misericordiam merui . And so doth Augustine q also . Thus you see , how joyned with an a accusative it signifieth to obtaine . First , So Ambrose , r Minus autem mirari debe●…us , quòd tantam Ioannes gratiam in nascendo meruerit . Secondly , Ipsa s etiam post usum vota fastidio , sunt & quae mereri optavimus , postquam meruimus abdi●…amus . Thirdly , Iniqueus t Cain , longaevam d●…xit aetatem , duxit uxorem , & ●…c meruit promissione divina . Fourthly , ●…ratiam u ●…um ordinareris ( Episcopus ) non suscepisti , quia gratuitò ●…am non meruisti . Hierome , * Quanto magis eg●… — mereri debeo veniam . 1. Aug. x confugerunt ad fidem , qua misericordiam indulgentia mererentur ▪ 2. Talem y se ( Apost . ) confitetur fuisse peccatorem , ut omnis peccator propterea dese non desperet , quia Paulus ( peccatorum scil . primus ) meruit indulgentiam . Primasius , z Magna beatitudo est , sine labore legis vel poenitentia , fidem per solam gratiam promereri . But oyned with an infinitive , it signifieth for the most part to finde favour . Ambrose , a O aqu●… quae Sacramentum esse Christi meruisti , qu●… lavas omn●…a , 〈◊〉 lavaris . 1. Aug●…stine , b 〈◊〉 ●…vix in illo populo — qui de servitute decem miraculis 〈◊〉 〈◊〉 . 2. And in the sam●… booke sp●…aking of Saint Paul , pr●… persecutionibus & 〈◊〉 〈◊〉 〈◊〉 meruit app●…llari . 3. Of D●…vid c 〈◊〉 saith ▪ Qui & R●… & Prophet●… divin●… munere fieri me●… ▪ 4. And of the wo●…an d which washed ou●… Saviours feet with her teares , &c. id●… 〈◊〉 〈◊〉 quòd ●…i 〈◊〉 fuerunt peccata 〈◊〉 . 5. Hae●… e & alia 〈◊〉 vitae 〈◊〉 vel munera vel solatia , quidam etiam 〈◊〉 〈◊〉 accipere 〈◊〉 . 6. And in anot●…r pl●… hee saith , Apostoli à suis civibus occidi meruerunt . 1. Gregory , g Quid ? quòd Paul●… cum Redemptoris nomen in terra 〈◊〉 〈◊〉 , 〈◊〉 ●…erba de coelo meruit audire . 2. But most pregnant to this pu●…pose is that speech , which is cited out of him concerning Adams fall , which at this day is chanted h in the Church of Rome . O felix ●…ulya quae talem & tantum meruit habere redemptorem ▪ O happy fault , which diddest find the favour to have such and so great a redeemer . § . VI. Sometimes they use th●… word in a more speciall sence , and and that two wayes . First , for imp●…tration and obtayning by request . And thus the Fathers say ▪ that men ha●…e me●…ited remission of sinne , justification and reconciliation wit●… God , which the Papists themselves doe confesse cannot be merited , Se●… 〈◊〉 ipsa remissio 〈◊〉 saith Augustine , i sine aliquo merit●… est , si fides 〈◊〉 impetrat . Where , to merit is to impetrate , and to impe●… is to ●…rit : but not in the proper sence of deserving . For betweene impetrati●…g and meriting in the proper sence there is great difference , as you 〈◊〉 before out of Thomas Aquinas and Bellarmine himselfe . Thus Orig●… k 〈◊〉 pecca●…um , remissionem peccati meretur Hierome , l qui peccat●… 〈◊〉 〈◊〉 , merentur humilitate clementiam salvat●…ris . Of 〈◊〉 that notorious sinner , Augustine saith , m tha●… when he humbled 〈◊〉 before God , ita gratiam Dei ●…btinuit , ut mereretur i●…ter Dei a●…icos post●…dum numer ari . Sometim●… it signifieth to doe good workes , either with relation to the reward , or without . The former , is , as I suppose , ●…he most that can bee truely gathered out of the Fathers as seeming to favour the popish sence , And yet even so it signifieth but to do●… rewardeable workes , or to doe such workes by Gods grace as he hath promised graciously to reward . But in the proper sense of deserving Bellarmine was not able , as after wee shall see , when we●… come to his restimonies out of the Fathers , to produce any one testimony out of any one of them , testifying , that the good workes of the faithfull in and for themselves deserve eternall life , or that they are truely that is , condignely , and absolutely meritorious of salvation . § . VII . So much of the Verbe mereri , to 〈◊〉 . The Noúne meritum , or name merit taken in the better part , if referred to God , it signifieth his beneficia ; if to men , our officia . For those actions which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Authours of the Latine tounge officia , the Latine Father●… commonly call merit●… , m●…ing also officia or good workes : and that either simply and without relation to reward ( which sense is most usuall ) or implying relation to reward . I am not ignorant saith Vega n that the name merit is used of the Fathers where is o no respect of merit , either of congruity , or of condignity . And as for Augustine , he is won●… saith Bellarmine p meritum appellare quemlibet bonum actum &c. to call merit any good act in regard where of wee receive some other thing . Where it is used as the relative of reward , it signifieth no more but a rewardeable work , or a worke which God is pleased to reward . But wee must remember withall , that Gods reward of eternall life is his free gift , and not deserved by us ; freely intended unto us in our election , freely promised unto us , as the inheritance purchased by Christ ; freely given unto us as the gracious reward of our obedience , by which hee doth most graciously crowne his gifts , and not our merits in us , as I have shewed before at large . § . VIII . Now as touching the thing it selfe : Merit is best defined to be a good worke deserving the reward of eternall life . Some define it to be a worke , to which that reward is due . But that definition is too large , unlesse it bee added , that to it the reward is d●…e absolutely for the workes sake . For the reward may be due ●…ither by dese●… , or by promise or covenant onely , as namely where there is a great disproportion between the worke and the promised reward . But that properly is not merited , which is due onely by promise , and is not deserved : when an hundred pounds is promised for a dayes labour in the Vineyard where in commutative justice , the day-peny onely were sufficient ; the reward indeed is due , when the labour is ended , in regard of the promise ; but yet it is not deserved by the labourer . Whatsoever the daughter of Herodias had lawfully asked of Her●…d , though it had beene to the halfe of his kingdome , it had beene due to her by promise , but not deserved by her , for there was no proportion between her worke , or play rather , and his promised reward . No more is there , or rather not so much , betweene the b●…st workes of the faithfull , and the eternall reward . § . IX . Now I proceed to our arguments proving that the good workes of the faithfull are not truely meritorious of eternall life . My proofes shall bee either demonstrative reasons drawne from the very nature and conditions of merit , or authorities of holy Scripture , or testimonies of the Fathers . Unto merit , so properly called , divers conditions are required , in respect of those relations which are considerable in merits ; And those are either . betweene the Parties , viz. who would merit ▪ of whom he would merit . things Meriting , which is the merit i●… selfe , Merited , which is the reward . The Parties are God and man. But man cannot merit of God , for these reasons . First , because betweene God and man there is no proportion q Deus & homo distant in i●…finitum , for God is infi●…ite , man compared to God is as nothing , Esai . 40. 17. One man indeed by doing good offices may merit of another . But no man , that is but a man can deserve any good thing at the hands of God. Our goodnesse doth no●… reach unto him , Psal●… . 16. 2. Secondly , because God is the absolute Lord , of all his creatures , to whom they owe themselves , and what●…oever they can doe , though no reward were to be expected . In so much that not Adam in Paradise , nor the Angells in Heaven , nor Christ himselfe , if hee had beene but a man , could have mer●…ed any good thing at the hands of God. God deserveth of all men more than they are able to render , and the better they are , the more they are beholding to him . He is thy Creator ●…aith r Bernard , thou his creature : thou the ●…ervant , Hee the Lord : He the Potter , thou that which the Potter frameth . Tot●…m ergo q●…des 〈◊〉 〈◊〉 , ●… q●…o t●…tum habes . Thou doest therfore owe to him , all that thou ar●… , from whom thou hast all . Although , faith he , s a man may perhaps seeme to render more to his neighbour than hee oweth : yet never any man re●…dreth to God all that hee oweth . Aristotle said well , t that to God and ou●… Parents wee cannot render , as they deserve of us , especially to God. For as Pereri●…s , a learned Iesuire saith , u Besides the deb●…s or duties of thankef●…lnesse , which none can sufficiently render unto God ; those debts also , which by Gods Commandements we are bound to discharge , no man perfectly dischargeth . Wee therefore being no way able to render what is due to God ; but on the contrary by our ●…innes making our ●…elves debtours to him , owing unto him deserved punishment ; is it any lesse , than antichristian insolencie , or rather blasph●…my , for ●…infull men to professe themselves a●…le to merit any good thing at the hands of God , and to make him their debtour ? Neither can I ●…ufficiently wonder , how men , whose conscience , ( if it be not cauterized ) doth tell them that they sinne daily against God , and by sinne provoke his judgements ; can speake or thinke of meriting any thing injustice at the hand of God , but punishment . For as * Augustine faith , Si Deus velle●… pr●… meritis agere , non inveniret ●…isi quos dam●…aret . i. If God would deale according to merits , he should finde none but whom he should condemne . § . X. If it be said , that the Lord by promising any thing maketh himselfe a debtour for the performance of it . I answer first , with Augustine , x he is become a debtour , not by receiving any thing of us , but by promising what hee pleased , and therefore no debtour to us . For God is not debtour to any , not so much as by covenant ; for hee covenanteth Non de debit●… sed de gratui●… ▪ not for rendring a due debt , but for freely bestowing his owne free gift , nor according to debt , but according to grace . To whom ●…hen should he be a debtour by his promise ? I answer , in the second place with y Thomas : that the Lord , who is faithfull and just in performing his promises , maketh himselfe a debtor , not to us , but to himselfe for the gracious performance of his free and undeserved reward , which hee had freely and graciously promised . Thirdly , with Bonavent●…re , he hath made himself a debtor , not to men , to whom he could owe nothing ; but to himselfe , that he might bee faithfull in his promises . For if God be a debtour to man , then Debet dare ei vitam aeternam , then hee ought to give him eternall life . But Hoc verbum debet vene●…m h●…bet , saith the z Master of the sentences , therefore saith hee , Ratio debiti , secundùm quod obligationem dicit , propriè in Deo non cadi●… . Some famous Writers ( saith Cassa●…der ) among whom is a Durandu●… , deny that God by his promise is bound to us . Fourthly , Gods fidelity and justice in giving , the reward according to his promise , that is to say , freely , doth not argue our merit , but Gods trueth , who ●…annot lie nor deny himselfe . Fifthly , that reward which is due onely ratione pacti , is not deserved ●…x ratione operis ; and that which is rendred , b Non redditur ex debito operis , sed ex promissione . And therefore as it was freely promised , so it is freely and undeservedly given . § . XI ▪ Secondly , in the party that is to merit , it is requisite , that he should be his owne man , a●…d not the other parties man of whom he would merit . For if he be his ●…ond-servant , all that hee can doe is duety , not merit . Nay , as hee is not his owne man , but his Lords : so his workes are not his owne and for his owne advantage , but for his Master . Et quicquid suo labore acquirit , saith Bellarmine , Domino suo acquirit , non sibi , and whatsoever he getteth by his labour , he getteth it for his Lord , not for himselfe . But wee are all the serv●…nts of the Lord , not onely by right of creation , but also of redemption , in regard whereof wee are not our owne men , but his that bought us . 1 Cor. 6. 19 , 20. And therefore a servant when hee hath done his duety , deserveth not so much as thankes of his Lord , Luke 17. 9 , 10. Even so , when we have done all that is commanded ( which wee are never able to doe , but our Saviour speaketh by way of supposition ) wee must confesse that wee are unprofitable servants , we have done but what our duety was to doe , and indeed not so much . § . XII . Thirdly , the thing by which a man should merit , ought to bee thus qualified . First , that which meriteth , quatenus meretur it must be our owne , and from our selves , and not his , nor from him of whom wee would merit . But all our good workes as they are good , and 〈◊〉 , as the Papists hold them , and all those virtues and graces which we have with their uses , are not our owne , as from our selves ; but they are the free gifts c and graces of God. Moritò debetur merces , to merit , wages is due , saith d Bellarmine , Debitum autem non oritur , nisi ex ●…o quòd unus dat alteri , quod su●…m era●… . Nam si rem non suam , sed alienam daret , nihil ei deberetu●… . Now debt arise●…h not , but from this , that one man giveth to another that which is his owne , for if he should give any thing which is not his owne , but the other mans , nothing should be due unto him . Origen , e Vix mihi suadeo ullum opus esse posse , quod ex debito remunerationem Dei dep●…scat : cum etiam hoc ipsum , quod agere aliquid possumus , vel cogitare , vel proloqui , ipsius dono & largitione faciamus . I can hardly perswade my selfe that there can bee any workes which can require as debt a reward from God , seeing also even this that wee can doe or thinke or speake any thing , we doe it by his gift and bounty . Dona Dei non merentur apud Deum , Gods gifts doe not merit of God. By them perhaps we may merit of others ; but not of him who gave them , for it is against sense that the doer , should by the gift received from the doner , merit of him . All the good that a man hath is from God , f and by consequent God cannot owe any thing to man. Gods gifts are his merits of us , not ours of him . It is strange that by his gifts hee should bee obliged to give more . As if by the receit or use of an hundred pounds we should merit a thousand . Non talia sunt hominum merita , saith g Bernard , ut propter ●…a vita ●…erna debeatur ex jure — Nam merita omnia Dei dona sunt , & it a homo magis propter ipsa D●…o debi●…or est , quàm Deus homini . h Anastatius Scinaita : for when we shall offer all the good things whatsoever we have , he doth not owe to us a reward , for all are his . But no man receiving his owne things , is a debtor to give a reward to them , who offer unto him the same . Whereunto I will adde that of i Durandus , both that which w●…e are and that also which we have , whether they be good acts , or good habits or uses : all is in us from the liberality of God , freely giving and conserving . And because by a free gift none is bound to give more ; but the receiver rather is more bound to the giver : wherefore by the good habits , good acts and uses given unto ●…s of God , God is not obliged to us out of any debt of justice to give more ; as if he did not give , he should be unjust ; but we rather are obliged to God. And it is a rash or blasphemous thing to thinke or speake the contrary . If it be said , that by the good use of Gods gifts wee may deserve greater : I answere , that as the good gift it selfe , so the good use of it is also the free gift of God ; which if God reward , hee doth not reward our merits , but crowne his owne gifts , as A●…gustine often speaketh . § . XIII . Secondly , that which meriteth is free not onely from the necessity of coaction ( which condition the Papists acknowledge ) but also of duety : for Quod est debitum non est meritum , that which is du●…ty is not merit . In rendring that which is due , wee may satisfie perhaps our debt , but not merit reward . This is a certaine trueth , if the worke bee due , the reward is not due ratione operis for the workes sake . k Quid meriti apud Deum poterimus obtrudere , qui debemus omnia ? How can wee plead merit before God who owe him all things ? Of that which we doe owe we are not owners , the money which is owed is Aes alienum nihil propriè nostrum est , nisi quod pro arbitrio possumus facere vel omittere , saith l Bellarmine : Nothing is properly our owne , but that which we can upon free choise doe or omit . All the good things which wee can doe are due from us to God , Luk. 17. 10. So that if we should doe all that is commanded , we were but unprofitable servants , because we have but done that which was our duety to doe . But indeed wee doe not , nor cannot performe all that is due , so farre are we from merit . Againe , there is no good thing which wee can doe , but it is commanded of God , and therefore due . Not to doe it is a sinne ; to doe it , is not merit but duety . Saint m Bernard doth demonstrate for many causes , that all our good workes are due unto God , saith n Bellarmin●… , so that he may exact them all ; though he would give no reward . O if thou didst know , saith o Bernard , how many things and to how many thou doest owe , thou shouldst see how they are nothing which thou doest , and how not to bee reckoned among the least in comparison of thy debts . All that thou art , thou owest to him , from whom thou hast all . And after , who then will grumble any more , saying , Wee labour too much , wee fast too much , wee watch too much , when hee is not able to answere the thousand , yea not the least part of his debts . Object . But it will be said , Doth not he well that payeth his debt ? Answ. In not paying it hee should sinne , but in paying hee satisfieth onely his debt , he doth not merit a new reward . § . XIV . Thirdly , that worke which meriteth must bee pure and perfect , and not stained with any corruptions and imperfections : for otherwise it will not so much as satisfie our debt , but rather make us obnoxious unto punishment , every defect and imperfection being a sinne : and much lesse will it merit at the hands of God eternall life . But all our best obedience is unperfect and stained with the flesh , as I have heretofore proved at large , all our righteousnesses being as polluted cloutes . p Gregory saith , Omne virtutis nostrae meritum esse vitium . Object . 1. Yea , but the imperfection is taken away by the bloud of Christ. Answ. Where is remission of sinne , there can bee no merit of condignity . Object . 2. Veniall sinnes may stand with perfect righteousnesse . Answ. True , in respect of imputed righteousnesse , by which sinnes are made veniall ; but in regard of inherent righteousnesse , it is absurd . Fourthly , that which meriteth is more than is due , for Debitum non est meritum , for debt is not merit ; but all that we can performe is lesse than that which is due . § . XV. The thing that we are to merit , that is to say , the reward : first , it must bee proportionable to the merit . For justice standeth in equality . But betweene the best works or sufferings of this life , yea , martyrdome it selfe , and eternall life , there is no proportion . For the one is finite , the other infinite ; as being the everlasting fruition of God the infinite and chiefe good . Wherefore q Bernard , Quid sunt , saith he , omnia merita ad tantam gloriam ? What are all merits to so great glory ? And r Augustin , How great labor is that rest worthy of , which hath no end . If you will make a true comparison , and judge truely , Eternall rest is rightly bought with eternall labour : for eternall s rest eternall labor should have been undertaken . Thou who art to receive eternall happinesse , thou oughtest to beare eternall sufferings . — Though our labour and tribulations were for a thousand yeares , weigh a thousand yeares with eternity . Why doest thou weigh that which is infinite , with a thing that is finite , be it never so great . t Non valent vitae praesentis obsequia aeternae vit●… gaudiis comparari . u Tantum ubi gratiae divinae retributionis exuberat , ut incomparabiliter & ineffabiliter ●…mne meritum q●…vis bon●… & ex Deo datae humanae voluntatis & operationis excedat . Secondly , it should bee due upon just desert , and not bee given of grace , Rom. 4. 4. The day-peny given to the worke of one houre is from bounty . Matth. 20. 15. But eternall life is given freely by Gods grace , Rom. 6. 23. Of the wicked , * Chrysostome saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are justly punished : but of the godly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and they are crowned according to grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For although they should performe ten thousand workes , it is the * munificence of grace that for such small and vile workes such an heaven and kingdome , and so great an honour should be given them . Thirdly , the rule by which rewardis rendred to condigne merits , is not meere grace but justice , and that either commutativè , which standeth in equality , or distributivè , which respecteth dignity : the former ▪ observing an arithmeticall ; the other , a geometricall proportion . But neither is their equality betweene ●…he merit and the reward : neither are the things which wee doe or suffer condigne , or any way comparable to the glory that shall bee revealed . But the reward of eternall life is given of meere grace in respect of us , Rom. 6. 23. According to the good pleasure of God , Luke 12. 32. Who crowne●…h us with mercies , Psal. 103. 4. For by grace we are saved and not by workes , Ephes. 2. 8 , 9. Now we must remember , that that grace is not grace any way , which is not gracious every way . x Non enim gratia Dei gratia erit ullo modo , nisi fuerit gratuita omni modo . § . XVI . These conditions of merit , whereof none agreeth to our workes , as I have shewed , all of them are found in Christs meritorious obedience both active and passive . The three first , because our Saviour was and is both God and man. The fourth with all the foure branches thereof : for first , it was his owne and from himselfe . Mereri ●…jus est , saith Hilarie y qui sibi ipse meriti acquirendi author existat . For although what he had , he had from God , yet he had his power of meriting not from an externall principle , but from himselfe as being God , not by grace , but by nature and by generation . Secondly , it was libera & non debita , free and not of duety because he is God. Esa. 53. 7. Oblatus est quia ipse voluit , Ioh. 10. 17 , 18. Thirdly , it was most perfect : absolute . The seventh , because it was more than hee did owe. The eighth because his merits are of infinite valew , and therefore condigne to the glorie which shall be revealed . Insomuch that Pope Clement , whom Bellarmine z doth follow , did not sticke to say , guttam unam sanguinis Christi propter infinitam personae dignitatem , ad totius mundi redemptionem sufficere p●…tuisse . The ninth , because by his sufferings the justice of God is fully satisfied , and by his obedience heaven is al-sufficiently merited for us , even according to the rule of justice . But not one of the nine conditions agreeth to the obedience and sufferings of any mortall man. Therefore not the obedience of any meere man is truely and properly meritorious , but onely the obedience of Christ : to whom alone merit is properly to be ascribed . To these reasons we may adde all those arguments which I produced , either to prove , that we are not justified by any righteousnesse inherent ; or that we are not justified nor saved by works : which arguments for number were many , and for strength impregnable ; but especially those which did prove , either that all our obedience is defective and stayned with the flesh , or that wee are not able perfectly to fulfill the Law of God. For if our obedience be unperfect and defective , then is it farre from meriting any thing , but punishment . And if wee bee not able to ●…lfill the Law , then are wee in our selves subject to the Curse of the Law , so farre are wee from meriting heaven by our owne obedience . CHAP. VIII . Testimonies of Scripture disproving merits , vindicated from Bellarmines cavills . § . I. NOw I come to testimonies of Scriptures : and first those which Bellarmine by his sophistry seeketh to wring from us . And first wee alleage those testimonies , which ascribe the reward of good workes to Gods mercie , and not to our merits . As Exod. 20. 6. Psalm . 62. 12. & 103. 4 , 17. Gal. 6. 16. Mat. 5. 7. But more specially Tit. 3. 5. Eph. 2. 8 , 9. From whence we argue thus . That which is freely given of Gods meere mercie and grace , is not rendred to our merits , as deserved thereby : and whatsoever is rendred as due to our merits , that is not given of grace . Eternall life is freely given of Gods meere mercie and grace ; which is proved by the testimonies alleaged . Therefore it is not rendred ro our merits , as deserved thereby . To the proposition Bellarmine seemeth to answere , or rather to the conclusion : that eternall life , though it bee rendred to our merits , yet is given of Gods free mercie . But the proposition is generally true . For to him that worketh , and by his work meriteth , the reward is given , not according to grace , but according to debt , Rom. 4. 4 And such is the opposition between merit and grace , that what is of grace , is not of works : and what is of workes is not of grace , Rom. 11. 6. Omne meritum , saith Aquinas , a repugnat gratiae . And Bellarmine himselfe b Gratia inde n●…men accepit , quod gratis detur ; opp●…nitur autem debito . Likewise Bernard : c Non est quo gratia intret , ubi iam meritum occupavit . And againe , Deest gratiae quicquid meritis deputas , So that grace and workes , mercie and merit cannot stand together . If therefore eternall life be of workes , it is not of grace and if of merit , then not of mercie . § . II. Yea , but Bellarmine will prove , that eternall life is to bee ascribed both to Gods mercie and our merit , by two expositions which he saith Augustine d giveth of the places alleaged : the one , ( wherein he joyneth Gregory e with him . ) That eternall life , though it bee the due reward of merits , yet it is called gratia , because the merits themselves , to which it is rendred , are the free gifts of grace . Whereunto I reply , that the assertions both of Augustine and also of Gregory , make strongly against the merit of condignity . For if eternall life be called grace , as he faith , because it is freely given ; and the good workes which he unproperly calleth merits , be also the free gifts of God : how is it possible , that eternall life should bee rendred to them as a deserved reward ? ●…f it be freely given , how is it rendred as a debt ? If good works be Gods free gifts , they m●…ke us debtours to God , not him to us . Augustine in that Epistle cited by Bellarmiue , saith , f Debita redditur poena damnato , indebita gratia liberato : ut nec ille se indignum queratur , nec dignum se iste glorietur , — si autem gratia , nullis utique meritis reddita , sed gratuita bonitate donata . And againe Ipsa vita aeterna — gratia nuncupatur , nec ob aliud , nisi quia gratis detur . And yet againe . Quaerimus meritum misericordiae , nec invenimus , quia nullum est ; ne gratia evacuetur , si non gratis donatur , sed meritis redditur . Augustine therefore speaketh of good workes as the free gifts of Gods grace : and therefore not merits properly , but onely such workes , as God will freely reward , Bellarmine himselfe being the Interpreter : and of eternall life hee speaketh , as the free and undeserved reward of good workes , quae gratia nuncupatur , non ob aliud , nisi quia gratis datur . Eternall life is called grace , for no other respect , but because it is freely given . The same Augustine g writing on those words of Psalm . 63. 3. Melior est misericordia super vitas , saith ; Multae sunc vitae humanae , sed Deus unam vitam promittis , & non illam dat nobis , quasi propter merita nostra , sed prop●…er misericordiam suam . Gregory h writing on those words , Psal. 143. 8. Cause me to heare thy mercie in the morning : where , by morning he understandeth the future resurrection , wherein Gods mercy shall be shewed towards the faithfull , hee frameth this objection . If that felicity of the Saints bee mercie ; and is not acquired by merits , what shall become of that which is written ; And thou shalt render to every one according to his workes ? If it be rendred according to works , how shall it be accounted mercie ? Whereunto he giveth two answeres , both of them making against merit . The first , Sed aliud est secundum opera reddere , & aliud propter ipsa operareddere . It is one thing to render according to workes ; another to render for the workes themselves : for in that which is said according to workes , the quality of the workes is meant , that whose workes shall appeare to be good , his retribution may be glorious : according to workes therefore , is according to the quality of them whether i good or evill . For if good , then he will reward them with blisse , if evill , then will he condemne them . For to that blessed life , saith he , wherein we live with God and of God , no labour can bee matched , no works can be compared , especially seeing the Apo●…tle sai●…h , the sufferings of this life are not condigne to the future glory which shall be revealed in us . His other answere : howbeit in this respect also it may be called mercie , because it is given for such workes , as no man can attaine unto without mercie . It is evident therefore ( saith hee ) that to whom God in mercie giveth grace to worke well in this life , to them in greater mercie he granteth that in eternall blisse they shall be rewarded with an hundred fold , this is that grace , which for grace the Apostle saith shall bee given to the Saints of God : that unto whom in this life the grace of sanctification is given of God , to them the grace of eternall happinesse is given in the life to come : which also maketh strongly against merits ▪ both because eternall life is a free gift , and also because that righteousnesse to which it is given is a free gift : and because greater mercie is shewed in giving glory ; than in giving gracc . § . III. The second exposition which he assigneth to Augustine is a fiction of his owne braine , viz. that in the crowning of the Saints mercie is necessary for the remission of veniall sinnes . Not that th●…s mercie , saith hee , is the Crowne of life , but because it doth accompany it ; the Crowne of life being given to their merits , and the remission granted to their venial offences : which fiction , as it is falsely fathered upon Aug. so it is not agreeable to the doctrine of the Church of Rome , nor consonant to the truth it self . For seeing in the faithful , sin according to the truth , both in respect of the guilt , and also of the corruption is wholly taken away in the end of this life , or according to the Church of Romes doctrine , is purged and taken away by the fire of Purgatory : it is a grea●… absurdity to imagine , that the faithful , whose soules before the resurrection enjoy ( as they also teach ) the beatifical vision , should after the resurrection need remission of venial sins . § . IV. For our second argument Bellarmine propoundeth in our behalfe two object . out of Esa. 55. 1. and Dan. 9. 18. which he saith might be made . The former wherof is availeable against the merit of grace , not only the first , which he confesseth ▪ but the second also : and not onely against merit of grace but of glory , for that also is promised without price , the later against affiance reposed in our own merits . For if we are not to trust in them for the obtaining of temporall benefits , wherof Bellar . understands the Prophet to speak , then much lesse eternall , between which and our supposed merits , there is a farre g●…eater disproportion . § . V. Our third argument is ●…aken out of Luk. 17. 7 , 8. 9. 10. Which of you having a servant plowing , or feeding cattell , will say unto him by and by when he is come from the field . Goe and sitdown to meat ? and wil not rather say unto him , make ready wherwith I may sup , and gird thy selfe and serve me till I have eaten and drunken ; and afterwards thou shalt eate and drink . Doth he thank that servant , because he did the things that were commanded him ? I ●…row not . So likewise you when you shal h●…ve done all these things which are commanded you ( which is spoken by supposition , and is all one with this connexive , If you shall doe all things which are commanded you ) say , we are unprofitable servants , wee have done that which was our duety to doe . Which place affordeth three unanswerable arguments against the merit of condignity ▪ taken from three of those conditions required in merits , which before were mentioned . The first in respect of God , who is our absolute Lord. The second in respect of us , who are his bondservants : the third in respect of our workes , because all that we can doe , though we should , doe all that is commanded , is but our duety . § . VI. For the first , if earthly Masters ( who with their servants are fellow ▪ servants to one heavenly Master ) doe not owe so much as thanks to their servants for doeing that which they command ; then much lesse our heavenly Master , who is our absolut●… Lord , doth owe the heavenly reward to his servants , when they do●… that which hee commandeth ; though they should doe all that is commanded , which they are never able to doe : For the second : I●… bondservants who are not their owne but their masters men ( for a servant as the Philosopher saith , ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and altogether his man , another mans man ) doe owe themselves and all that they can doe to their master , and cannot deserve so much as thankes at his hands , for doing what hee commandeth : ( though they doe all that is commanded , and although , their service be profitable to their master and finally though they receive not from him either the will or power of yeelding obedience to him , ) but all that they can desire or expect by their uttermost endevour is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , w●…ll pleasing to their master ; when if their service be any way defective , are wel apayed if they escape the whip , as k Theophylact speaketh : how much les●…e wee , who are the Lords mancipia and bondservants , both by the right of creation and by the right of redemption ( being in regard thereof servi quia servati ) and consequently not our owne men , but his who hath made and redeemed us , and therefore doe owe our selves and all , yea more than all we can doe : doe wee or can we deserve at the hands of God the reward of eternall life , by doing what he commandeth , though we should doe all that is commanded , which we never doe ? Especially , seeing and also seeming that wee doe not all that is commanded , and lastly seeing that our service bring●…th him no profit , Iob. 22. 2 , 3. & 35. 7. for that which we doe , wee receive both the will and power from him . Wherefore all that in reason we can desire or expect in regard of our obedience is that wee may bee well pleasing unto him . Yea , forasmuch as our service is alwayes defective and unperfect , wee ought to thinke our selves mercifully l dealt with , if wee escape the punishment , which by the Law of God is due unto us . But here it will bee said , if the master shall bee pleased to promise rewards unto the servant for his service well performed : may not the servant expect the promised reward ? I answere , that what reward soever sh●…ll in this kinde be either promised or given , it is wholly to be ascribed to the Masters bounty and not to the servants merit . § . VII . For the third : That which is done of meere duty by a servant to his Lord , there belongeth no reward in justice , as deserved by him . But all that we , who are the servants of God , can doe , though we should doe all that is commanded , is done of meere bounden duety to our Lord. Therefore to all that we can doe , though we should doe all that is commanded , there belongeth no reward , as justly deserved by us . But when we have done all that is commanded ( I speak by supposition , as our Saviour doth ) we must no lesse truely than humbly confesse , that wee are unprofitable servants : that is , as is manifestly gathered out of the parable , such as cannot deserve so much as thankes of our Lord. If therefore our gracious Lord shall be pleased out of his bounty freely to promise , and according to his promise graciously to reward our imperfect obedience , which he might justly punish : it is not our merit , but his great mercie that he doth not punish it : more that he doth accept of it as well pleasing unto him in his welbeloved ; but most of all , that he doth most graciously and undeservedly reward it . From whence I reason thus : Whosoever are unprofitable servants they doe not merit no●… deserve the reward of eternall life of their Lord. All the faithfull , though they should doe all that is commanded , are unprofitable servants : Therefore none of the faithfull , though they should doe all that is commanded , doe merit or deserve at the hands of God , ( the reward of eternall life . And if they , who doe all that is commanded , cannot merit ; then much lesse they whose obedience is defective ; as the obedience even of the best is . So saith Hierome m si inutilis est qui fecit omnia : quid de illo dicendum , qui explerenon potuit ? § . VIII . The assumption is proved , first , because our Saviour commandeth his Apostles to confesse , as the truth is , that when they have done all that is commanded , they are unprofitable servants , and therefore they , who neither doe , nor can doe all , are impudent lyars , when they professe themselves to be profitable servants . Secondly , by a comparison of earthly Lords and servants . For if earthly Lords and masters owe not so much as thankes to their servants ( who are indeed their fellow servants ) for all the service which they can doe ; though they doe not give them the will and the power to doe them acceptable service : how much lesse doth God , who being our absolute Lord doth also give us will and power to serve him , owe unto his servants the reward of the kingdome of heaven ? And if servants by doing all possible service to their earthly masters , who are but their fellow servants , cannot deserve so much as thankes at their hands : how much lesse can wee , who serve the Lord of Lords , deserve the kingdome of heaven at his hands by our unperfect and defective service of him . Thirdly , from the antithesis or opposition that is betweene debitum and merit●…m , duety and merit . For hee that doth but his duety , though he performe his whole duty , cannot merit a reward of his Master , but must confesse himselfe to be an unprofitable servant : how much lesse can they merit an heavenly reward at the hands of God , who performe not their whole duty , but faile in many particulars , both by omission and commission , as the very best of us doe . § . IX . To avoid the force of this unavoidable argument , Bellarmine seeketh many eva●…ions , which he would gladly father upon the Fathers of the Church . For he saith there be foure egregious expositions given by the Fathers ; none whereof make against the merit of good workes . The first , of Saint Ambrose n that of our selves and by nature we are unprofitable servants ●…apt and unable to fulfill Gods Commandements , which our Saviour would have us humbly to acknowledge ; though by grace we become profitable , and therefore as he saith , agnoscenda est gratia , sed non ignoranda natura . Reply , Ambrose doth not speake of our corrupt nature ; neither is it his meaning that by nature wee are unprofitable servants , by grace profitable , but that by nature wee are servants , and by grace sonnes . For by nature corrupted wee are not the servants of God , but of sinne and Satan . But he understandeth the meaning of our Saviour to be , that the children of God , who are in the state of grace , should not glory in their workes , as if by them they did merit any thing of God , quia jure Domino debemus obsequium . because by right we owe obedience to God. Neither should we thinke our selves exempted from continued obedience , because we are sonnes : for as we are sons by the grace of adoption ) which we are to acknowledge ) so by nature and creation ( whereof we are not to be ignorant ) we are servants . As therefore thou , who art a master , dost not content thy selfe with one worke of thy servant , and then biddest him sit downe and eate , but having done one worke thou exactest of him another , vers . 8. So God doth not require the use of one worke in thee : but whiles we live we must alwaies work . Secondly , our Saviour doth not speake of naturall men , as being unprofitable , because unapt to fulfill Gods Commandements : but directeth his speech to the faithfull , and namely , to his owne Apostles and Disciples , who study and endeavour to keepe all Gods Commandements , ( which without grace cannot be done ) requiring them to make this humble and true confession , that even when they have done all that is commanded , they are but unprofitable servants , such as are described in the parable , who deserve nothing at the hands of their master : because in doing all that is commanded , they doe but their bounden duty , and that excludeth merit . For debitum non est meritum . Yea , but Bellarmine proveth out of 2 Tim. 2. 21. that by grace men become profitable to God. For he that purgeth himselfe shall become a vessell profitable unto the Lord. Answ. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit for the master of the house to use for the benefit of the houshold , and fitted for every good worke . But that our piety or obedience bringeth no profit to God , I have shewed before . And this is the very second exposition of this place , which though repugnant to this present assertion , Bellarmine himselfe doth commend in the second place . For so hee saith , § . X. We are commanded , as Bede expoundeth this Text , to acknowledge that we bring no profit to God : but that what good thing soever wee doe , is profitable to our selves but not to God. Reply , Beda giveth two reasons ( though Bellarmine conceale the better ) why we doing that , which is commanded , are notwithstanding called unprofitable servants . The former , quia Dominus bonorum nostrorum non indiget , because the Lord hath no need of our good things . Which , though true yet doth neither so well fit the comparison , wherein the servant , though usefull to his master both abroad and at home , could not by all his endevour deserve to himselfe so much as thankes ▪ neither agreeable to the reason which our Saviour rendreth , because we have ●…one what is our duty to doe . The latter : we are unprofitable servants , because saith he , Non sunt condignae &c. The sufferings of this life are not worthy of the glory that shall be reavealed , ( that is , because we cannot deserve the reward of eternall life by our service . ) But as it is elswhere said ( saith he ) who crowneth thee in mercie and loving kindenesse : hee doth not say in thy merits and workes : because by whose mercie wee are prevented that we may in humility serve God , by his gift we are crowned , that in sublimity we may reigne with him . So Bede . § . XI . The third exposition he saith is Augustines : viz. That we may be called unprofitable servants , when we have kept all Gods Commandements , because we doe no more than our duty ( which indeed is the reason which Christ himselfe doth render ) neither can wee from thence demand any just reward , unlesse God had made a liberall Covenant with us . For by our condition we are the bond-servants of God ; and if he will , he may bind us to performe all manner of workes , as it pleaseth him , without reward . This our condition Christ , for the preservation of humility , would have us to acknowledge . Howbeit by his gracious covenant we may expect reward , 2 Tim. 4. 7 , 8. Matth. 20. 13. Which God in his great bounty hath promised to this end , that thereby he might draw us to performance of our duety , as Augustine teacheth . Replpy , This answere of Bellaamine is worthy to be observed , or rather admired : first , for the impudencie of it , in that he fathereth this exposition upon Augustine , who in the place by him quoted , doth not once mention this Text of Luk. 17. 10. nor hath one word to that purpose for which this exposition is alleaged ; excepting the clause of Gods bounty , which , as it proveth this to bee that very testimony of Augustine , which he quoteth , so doth it evidently exclude merit . Secondly , for the force of truth , which forceth him to contradict his owne assertions , both here , and in other places . For first , hee confesseth , that hee which doth no more but his duty , doth not merit : and that wee doe no more but our duty . Whereupon it followeth , that we doe not merit . Secondly , where hee confesseth , that wee can doe no more than our duty , he renounceth all workes of supererrogation . And thirdly , in that he confesseth , that for the same cause wee are unprofitable servants , he taketh away all merit of condignity . Fourthly , he confesseth , that without Gods gracious promise we could expect no reward . Which proveth , that the reward is due onely ratione pacti , and not ratione ipsius operis , which afterward he denyeth . Fifthly , he confesseth , that such is the bounty and goodnesse of God , that to allure us to the performance of our duty , hee doth freely promise a reward . Now what God doth freely promise to give , he giveth freely and without desert . For eternall life , which in his word hee hath promised as a reward , in his eternall counsell hee purposed freely without any respect of our worthynesse to bestow upon us : and what in mercy hee either purposed or promised , Christ by his merit hath purchased for us . So that we attaine to heaven by a threefold right . By Gods free donation electing us in Christ , as his free gift . Secondly , by Christs merit , as our inheritance : Thirdly , by Gods free promise , as his gracious reward , whereby he crowneth not our merits , but his owne gifts and graces in us . God indeed hath promised freely to reward our workes : but that our workes should merit the reward , he hath no where promised , or taught . § . XII . His fourth exposition is of Chrysostome : that the Lord doth not say , ye are unprofitable servants , but biddeth them say so : which is true . But what will Bellarmine inferre therefrom , that therefore they were not so ? God forbid ! For then our Saviour should have taught his Disciples to lye . Neither doth God allow of counterfeit humility . But the meaning of our Saviour was , to teach his Disciples in humility to confesse the truth : that because they had but done their duty , if they had done all that is commanded , they should not bee lifted up with a proud conceite , that thereby they had merited : but should no lesse truly , than humbly confesse , that they were unprofitable servants , who by doing no more than their duty , could not merit of God. And this objection is also answered by o Bernard . Sed hoc inquies propter humilitatem monuit omne dicendum . Planè propter humilitatem : numquid contra veritatem ? But you will say , that for humility sake hee admonisheth them thus to say . No doubt for humilitie . But did hee bid them speake against verity ? And the same is taught by p Chrysostome elsewhere . No man , saith hee , doth shew foorth such a conversation , as to be worthy of the kingdome , but it is wholly of his gift , therefore hee saith , when you shall doe all that is commanded , say we are unprofitable servants , we have done what is our duty to doe . And againe in another place , where he sheweth , that what the Sonne of God did for us hee did not of duty : q but what good we doe , wee doe it of duty . Wherefore himselfe said , when you shall have done all , say ye are unprofitable servants , for wee have done what was our duty to doe . If therefore wee shew foorth love , if we give our goods to the poore we performe our duty , &c. Object . Yea , but the servants , r which imployed their Talents well , were commended , as profitable servants . Answ. They were commended as good servants and faithfull to their master . And of him , because they profitably imployed their Talents , were graciouslie rewarded . But of their merit nothing is said . If they had not imployed their Talents well , they should have beene punished . And in that they did imploy them well , they did but their duty , and that also by assistance of Gods grace , who both gave them the Talents , and grace to imploy them well , and therefore though they had reward , yet they did not merit it . § . XIII . Our fourth Testimonie is Rom. 6. 23. For the stipend of sinne is death , but the free gift of God is eternall life through IESVS CHRIST our LORD : where is an antithe●…is or opposition betweene death , meaning eternall death , the reward of sinne , and eternall life the reward of righteousnesse : that death is the stipend of sinne justly merited by it : but eternall life is not a stipend or wages merited by us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the free gift of God ; which is a most pregnant place : for if the Apostle had supposed eternall life to be a stipend or wages , or merited reward , he would have said , that as death is the stipend of sinne , so eternall life is the stipend of righteousnesse . But the Apostle making an opposition between the reward of sinne and the reward of righteousnesse , saith , that the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a military stipend due to those who serve under Satans colours ; the other is not a stipend or wages deserved , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a military stipend or wages due to souldiers . As when Iohn Baptist biddeth the souldiers to bee content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their stipend , Luke 3. 14. So 1 Cor. 9. 7. For as Augustine saith , s Quod est merces operanti hoc militanti stipendium , and worthily , saith hee , is death called a Stipendium , t Quia militiae diabolicae mors aeterna tanquam debitum redditur . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar Latine translateth Gratia , signifieth a free gift , not rendred as due to the merit of the receiver , but vouchsafed freely out of the free bounty and undeserved favour of the giver . For as Primasius saith , u Non est gratia , si non gratis datur , si debita merentibus redditur , quod absit ! And Augustine , * Non erit Dei gratia ullo modo , nisi gratuita fuerit omni modo : wherefore it is called Gratia , that we may understand it is of grace , and not not of merits . The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived , signifieth , freely to bestow , to gratifie , or graciously to give . And therefore is eternall life called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth freely bestow it . The Argument standeth thus . A free gift , which is opposed to stipend or wages , is not merited by us . Eternall life is the free gift of God and is opposed to stipend or wages ; therefore it is not merited by us . § . XIV . Bellarmine answereth , that Augustine hath diligently answered this argument , Epist. 105. Enchirid. ●…ap . 107. But chiefly In libro de gratia & lib. arb . cap. 8. & 9. From whence hee gathereth two Assertions . First , That the Apostle might well have said , eternall life is the stipend of righteousnesse , even as he said , The stipend of sinne is death ; which confession of Augustine cutteth the thr●…at ( hee saith ) of our Assertion . S●…condly , That the Apostle did not say , Eternall life is the stipend of righteousnesse , as he said , Death is the stipend of sinne , least any man should thinke , that we so have righteousnesse of ourselves , as we have sinne of our selves : therefore eternall life is called grace , not because it is not the reward of merit , but that we have the merits themselves from grace . To the former , I reply , that when Augustine saith , that eternall life might well be called a stipend , which hee maketh to bee all one with merces , hee meaneth a stipend or reward freely given ; as if there were stipendium grat●…itum , as well as merces gratuita . And that this was his meaning , I demonstrate out of the same places , which Bellarmine doth quote , and first out of Epist. 105. Debita redditur p●…na demnato , indebita gratia liberato , ●…t nec ille se indignum queratur , n●…c dignum se iste glorietur . Si antem gratia , atque null is meritis reddits , sed gratuita b●…nitate donata ; — ipsa ( aterna vita ) gratia nuncupatur , n●…n ob ali●…d nisi quia gratis datur . Secondly , Enchirid. cap. 107. Ipsam vitam aeternam quae certa merces est operum bonorum , gratiam Dei appellat Apostolus : stipendium enim inquit , p●…ccatimors , gratia autem Dei vita aeterna in Christo Iesu Domin●… n●…stro ▪ stipendium pro opere militiae debitum redditur , non donatur . Id●…ò dixit , stipendium peccatimors , ut mortem peccato non immeritò illatam , sed debitam demonstraret . Gratia verò nisi gratis sit , gratia non est . Thirdly , Praefat. in Psal. 31. Merces nostra gratia vocatur : figrati●… est , gratis datur , quid est gratis datur ? Gratis c●…nstat — Si reddatur tibi quod debetur , puniendus es , quid ergò fit ? Non tibi Deus r●…ddit debitam poenam , sed donat indebitam gratiam . Fourthly , Degratia & lib. arbitr . cap. 9. Cum Apostolus prius dixisset , stipendium peccatim●…rs : merit●… ( inquit ) stipendium quia militiae diabolicae mors aeterna tanquam debitum redditur . Vbi cum posset dicere , & rectè dicere , stipendium autem justitiae vita aeterna : maluit dicere , Gratia autem Dei vita aetern●… : ut hinc intelligamus non meritis nostris Deum nos ad aeternam vitam , sed pro sua miseratione perducere . Whereby it appeareth , that although hee saith , that eternall life may bee called a stipend : yet hee meaneth not a stipend or wages deserved , or merited by us , but a reward freely given us of God. § . XV. And as the former Assertion maketh not against us , so the later maketh wholly for us against both the Pelagians and the Papists . The Pelagians held , that their good workes were done not by the helpe of grace , but by the strength of their owne free will , and so in that respect a reward was due unto them ; whereas they who bring forth good workes ex don●… gratiae , had neither commendation nor merit . Against them Augustine in many places disputeth , proving that eternall life , which is the reward of our good workes , is called by the Apostle Gratia , not onely because it selfe is freely given , but also because the good workes , whereof it is the reward , are to be ascribed to Gods grace . And that therefore the Lord when he rewardeth the godly life of the faithfull with eternall life , hee giveth them gratiam progratia , and that when he rewardeth our merits , thereby meaning our good workes , hee doth crowne not our merits , but his owne graces . Thus hee writeth , Epist. 105. x Omne meritum nostrum non in nobis facit nisi gratia : & cum Deus c●…ronat merit●… n●…stra , nihil aliud 〈◊〉 quàm muner●… su●… , Sic●…t enim ab initio fidei misericordiam consecuti sumus , non quia fideles eramus , sed ut esse●…us : sic in fin●… quod erit in vita aeterna , c●…ronabit nos sicut scriptum est , y in miseratione & misericordia . — Vndè & ipsa vita aeterna , qu●… utique in fine sine fine habebitur , & ideò merit is praecedentibus redditur : tamen qui●… eadem merita quibus redditur , non à nobis parata sunt per n●…stram sufficientiam , sed in nobis facta per grati●…m , etiam ipsa gr●…tia nuncupatur , Non ob aliud ni●…i quia gratis datur ; nec ideò qui●… meritis non datur , sed quia data sunt z & ipsa merita quibus datur . Stipendium peccati mors , rectè stipendium quia debetur , quia dignè retribuitur , quia merit●… redditur . Deinde , ne justiti●… de humanose extolleret 〈◊〉 ; sicut humanum meritum malum non dubitatur esse peccatum , non à contra●… retulit dicens , ●…ipendium justitiae vita ●…terna , & haec ne praeter Mediatorem aliqua alia via quaereretur , adjecit in Christo Iesu Domino nostro tanquam diceret , Audit●… , quod stip●…ndium pecca●…i sit mors , quid te disponis extollere ? O humana non justitia , sed nomine justitiae planè superbi●… , quid te disponis extollere , ac contrariam morti vitam aeternam , tanquam d●…bitum stipendium flagitare ? Quapr●…pter O homo si accepturus es vitam aeternam , justitiae quidem stipendium est , sed tibi gratia est , cui gratia & ipsa justitia . Tibi enim tanquam d●…bita reddere●…ur , si ex tetibi esset justiti●… , cui debet●…r . Nunc igitur de plenitudine ejus accepimus , non s●…lum gratiam , qua nunc justè in laboribus usque in finem vivimus , sed etiam gratiam pro hac gratia , ut in requie postea sine fine vivamus . a Intelligendum est igitur etiam ipsa hominis b●…na merita esse Dei munera ; quibus cum vita aeternae redditur , Quid ●…isi gratia pro gratia redditur ? b Vita bona nostra nihil aliud est , quam Dei gratia sine dubi●… & vita eteŕna , quae bonae vitae reàditur , Dei gratia est . Et ipsa enim gratis datur , quia gratis data est illa c●…i datur . Sed illa cui datur tantummod●… gratia est : haec autem quae illi datur qu●…niam praemium ejus est , gr●…tia est pr●…gratia , tanquam merces pro justi●…ia . That which Augustine speaketh of the grace of justification , is true of all grace . c Quomod●… est gratia , si ex debito redditur ? How is it grace if it be rendred of duety ? § . XI . The Papists , when th●…y are pressed with the authority of Saint Augustine , would seeme to differ much from the Pelagians ; but it is more in shew , than in trueth . For they doe hold the merit of congruity , and that grace is given to men according to their owne preparations d and dispositions , and that the efficacy of grace , when it is offered , is so to bee ascribed to our owne free will , as that it is in our owne power , either to accept or reject it . For this e Alphonsus a Castro setteh downe as a Catholike Assertion , that when God hath stirred up our will to that which is good , it is in the power of mans will either to assent to Gods monition , or to dissent . Ex h●…c autem qu●…d nos monitioni illius consentimus , qui tamen dissentire p●…teramus , debetur nobis merces & precium , & inde meritum nostrum . And so our Rhemists , that those whom God pardoneth worke by their owne free will , and thereby deserve their owne salvation . If therefore the grace of righteousnesse , or the grace of glory , be deserved by us , both which the Papists teach ; the former , by merit of congruity , the latter by merit of condignity ; then , contrary to Augustines Assertion , neither the one nor the other is to bee called grace . For that hee denieth to bee truely called grace , which is not omni ●…odo gratuita . So much concerning Augustines exposition ; now let us search the judgements of some others of the Fathers . § . XVII . f Tertullian interpreteth this Text thus : Stipendi●… delinquentiae m●…rs , Donativum autem Dei vita aeterna in Christ●… Iesu Domino nostro . g Origen , Benè autem Metaph●…ram , i. Figuram militiae ex initio propositam servat , ut militantibus sub peccati rege — Stipendia debita mortem dicat exolvi . Deum verò non erat dignum militibus suis stipendia tanquam aliquod debitum dare , sed donum & gratiam , quae est vita aeterna in Christo Iesu Domino nostro . The same hath h Sedulius . i Hierome , Stipendia peccati mors ( qui peccato militat , remunerationem accipit mortem — Gratia autem Dei vita aeterna ) non dixit similiter stipendia justitiae — N●…n enim nostro labore quaesita est , sed Dei munere condonata . k Chrysostome , the Apostle having spoken of the wages of sinne , concerning the good he doth not observe the same order , for hee did not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages of your good deeds , but the free gift of God : shewing that they were not delivered of themselves , nor received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a due debt , nor retribution or remuneration of their labours , but that all things came to them by grace . l Theodoret , worthily he called death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military stipend , but here ( saith hee , upon those words , Gratia autem Dei ) he doth not say , wages , but grace : for eternall life is the gift of God. For although a man should performe very great and absolute righteousnesse : yet temporall labours are not equivalent to eternall blessings . m Pho●…ius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He said not , the wages of your good workes , but the free gift of God. n Theophylact , Sinne to its servants , for a reward of their service , rendreth death : but that which is to come from God , hee calleth grace , and not reward : as if hee should say , for you receive not the wages of your labours , but by grace all these things happen to you in Christ , who worketh these things . o Haymo , What is it , that speaking of the reward of sinne , ●…e calleth it stipend , but of the remuneration of the Elect , he calleth it the grace of God. For they that goe to warfare receive their owne wages ; but whatsoever the Elect have , they receive it wholly from the grace of God , whether they have faith or charity , or any good worke : and moreover for this grace of faith and good workes , gratis accipiunt , they freely receive eternall life , &c. And the same hath Rhemigius . And to these you may adde two famous Cardinals , the one p Cajetan , hee doth not say , that the stipend of righteousnesse is eternall life , but the gift of God is eternall life , that we may understand , that not by our merits , but by the free gift of God we attaine to eternall life for the end . The other q Contarenus , it is here to bee noted , saith hee , that the Apostle signifieth that death is due to sinne in justice , ( for so much the name Stipend doth import ) but that eternall life is of the free gift of God. § . XIII . Our fifth Testimony is Rom. 8. 18. which our Rhemists according to the vulgar Latine read thus . For I thinke , that the passions of this time are not condigne to the glory to come that shall be revealed in us : which words so translated , non condignae , or as r Ambrose and s Augustine in many places read indign●… , are a direct contradiction to the merit of condignity . Neither ought they to cavill at our former translations , which reade they are not worthy . For what is their non condignae , or Ambrose and Augustines indignae , but not worthy , or unworthy . And what is it not to be worthy , or to be unworthy , but not to deserve ? Yea , Bellarmine himselfe both in his second and third chapters t endevoureth to prove merit from all those places , where the word worthy is used ; for dignum esse praemio , saith he , & mereri pr aemium idem sunt , bee worthy of reward and to deserve it are all one . Therefore according to this translation , which with the Papists is the onely authenticall text of Scripture , the Apostle teacheth , that the sufferings of this life deserve not the life of glory . Neither is it materiall , whether we read worthy of it , or worthy to it , that is equall in worth to it or worthy to be compared to it . For if they be not worthy to it , they are not worthy of it , neither can they merit or deserve it . The words in the originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to the glory , or not worthy to be compared to it . Thus Prov. 3. 15. where the Greeke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no precious thing is worthy of wisdome , the Latine hath non valent comparari , they may not be compared with it ; according to the hebrew . So Eccl. 26. 20. alias 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lat ▪ omnis autem ponderatio non est digna continentis animae . No weight is worthy of her chast mind , that is , nothing of worth is equall , ot to bee compared in worth to it . The meaning then of the words is this . I resolve saith the Apostle ( the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth , that when a man hath cast his accounts , and well weighed the matter , he conclude●…h , resolveth , determineth , as Rom. 3. 28. & 6. 11. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this present time ( that is , the sufferings , which the godly sustaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not worthy of , ( so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout the New Testament doth fignifie ) or not worthy to bee compared , or comparable , or equall in worth to the glory which shall bee revealed in us or upon us . § . XIX . In the former sense these words are a direct and absolute deniall of the merit of condignity . For if the passions of this life are not worthy of eternall life , then much lesse the actions of this life . For by the sufferings of this time Martyrdome is chiefely meant . Now the Papists teach , that the merit of a Martyr is greater than of a Confessor : that by it as Infants by Baptisme , those which suffer though not before baptized are purged from their sinne , and are immediately translated into heaven . And yet of them Saint Augustine saith u nullo modo superbiant sancti Martyres tanquam dignum aliquod pr●… illius patriae p●…rticipatione fecerint , ubi aeterna est & vera faelicitas . Let not the holy Martyrs by any meanes bee lifted up with pride , as though they have done something for the participatio●… of that countrey where is eternall and true felicity . Bellarmine * who telleth us , that wheresoever in the new Testament there is mention of worthinesse , there merit is meant , is faine to ●…lee from the signification of unworthinesse , to the second sense importing disproportion and inequality ; signifying , ( though hee doth not very well expr●…sse himselfe , when hee saith , that the Apostle speaketh of the substance of the workes not of the absolute proportion ) that howsoever they bee unequall , yet they are not unworthy of eternall life . So that this inequality he understandeth not in respect of worth , but in respect of length and greatnesse . Whereto I reply ; first , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where in the New Testament signifieth worthy , and worthinesse implyeth merit as Bellarmine teacheth , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifieth non condigna , as their own authentique translation readeth , that is they are not worthy , which is all one , as , as if it were said , they deserve not nor merit the future glory . Oec●…menius x upon the place saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle sheweth that we are not able , either to suffer or to conferre any thing worthy the remnueration that is there . Ambrose , y The Apostle , that hee might exhort us unto suffering , addeth this reason , because all things which we suffer are lesse and unworthy , for the paines whereof there should be rendred so great a reward of future good things . Eusebius Emissenus : z Ergo totis licet & animae & corporis laboribus , desudemus , totis licet obedientiae viribus exerceamur , nihil ●…amen condignum merito pro coelestibus compensare & afferre valebimus . Non valent vi●…ae pr●… sentis obsequia ●…terna vitae gaudiis comparari . Lassescant licet membra vigiliis , pallescant licet ora jej●…niis non erunt tamen condignae passiones hujus temporis ad futura●… gloriam , &c. Athanasius , In vita Sancti Antonii cited by Bellarmine , a ne●… 〈◊〉 orbi renunciantes dignum aliquod habitaculis possumus compensare c●…lestibus . Augustine , b Quanto labore dign●… est requies , quae non habet finem ? Si verum vis comparare & verum judicare , aterna requies ●…terno labore rect●… emitur . See the testimony of Gregory c cited § . 2. of this chapter . Secondly , if they bee unequall , if there be a great , or rather infinite disproportion betweene our short and light asflictions , and the eternall superexcellent weight of glory , then cannot our sufferings merit eternall life . For betweene the merit and the reward there must bee some proportion of equality . Wherefore this text , as in the former sense it directly contradicteth the merit of condignity ; so in the latter it doth disprove it by necessary consequence . For condigne merits are equall to the ●…ward : the sufferings of this life are not equall to the future glory , therefore they doe not merit eternall life . § . XX. Neither will it helpe our Rhemists , nor ●…ellarmine himselfe , to salve their errour with blasphemy . The note of the Rhemists upon the word condigne is this . Our adversaries gro●…nd hereon , that the workes or sufferings of this life be not meritorious or worthy of life ever lasting : where the Apostle saith no such thing : no more than he saith , that Christs passions be not meritorious of his glory — hee expresseth onely , that the very afflictions of their owne nature which ●…e suffer with or for him , ●…e but sh●…rt , momenta●…y , and of no account in comparison of the recompe●…ce which we shall have in ●…eaven . No more indeed were Christs pai●…es of their 〈◊〉 nature compared to his glory any whit comparable : yet they w●…re ●…eritorious , 〈◊〉 worthy of heaven and so be ours . Where they seeme to put no difference between●… the Head and his members . If Christ did merit his glory by his short fufferings , then doe we : if wee doe not , then not he . But their wisedomes should have considered the obedience of Christ was the obedience of God , that is , of him who was and is God ; that the sufferings which hee did sustaine were the sufferings of God , the bloud which he shed for us was the bloud of God , Act. 20. 28. and therefore of infinite and all sufficient value and merit , both to satisfie for our sinnes , and to merit for us eternall life . Whereas our obedience and our sufferings , are the sufferings and obedience of sinnefull men . And therefore if they will not still bee Antichristians , they must acknowledge , that to satisf●…e sor the punishment of hel , and to merit heaven are priviledges and prerogatives peculiar to Christ our head , whose sufferings and obedience , by reason of the dignity of his person , are of infinit valew and worth , not to satisfie or merit for himselfe ( sor that needed not , seeing the man Christ by reason of the hypostaticall union was in the dayes of his flesh , as the Papists themselves teach , both Viator and Comprehensor , enjoying from the first instant of his conception the beatificall vision ) but for the world , and for more worlds , if there were more . But here Bellarmine doth instance first , that as the passion of Christ was much shorter than the paines of hell , yet because of the dignity of the person which suffered , was most worthy to be esteemed a ful satisfaction : so , though the passions of this time be short , and that glory be eternall , notwithstanding betweene these sufferings , and that glory , there is a proportion , by reason of the dignity of charity whence they proceed . And this seemeth to have beene the meaning of Bellarmines distinction , that the Apostle denyeth the sufferings of this life to be equall to the future glory , in respect of the substance of the worke , and considered in ●…hemselves as they are humane , as they are short and light , they are no way equall to the future glory : yet as they are , as it were , divine , proceeding from the divine grace of charity , they have an equall , and as hee calleth it , an absolute proportion . Thus they make an idoll of charity : as if it being not onely finite , but also unperfect , and but begunne , were of sufficient worth and dignity to merit an infinite reward . And yet the Apostle speaking of the sufferings of the faithfull who as it was said in the verses going before are the sonnes and heires of God , endued with the Spirit , yea , of Martyrs who are endued with a great measure of charity , denyeth them to be condigne to the glory which shall be revealed . His second instance is by comparison taken from the delights of sin , which are incomparably lesse , than the torments of hell : yet because of the contempt of God , they are worthy to bee punished with those torments . Reply . Whatsoever the delights of sinne be , the guilt of sinne is infinite , and cannot be taken away but by an infinite satisfaction . The third instance is of an unlike s●…militude , of seed compared to the Tree ( as though the tree were merited by the seed ) betweene which though very unequall there is a proportion . Reply . Betweene all things that are finite there may be a proportion , though not an equall proportion , which must be between the merit and the reward : betweene that which is finite , and that which is infinite , there is no proportion at all . § . XXI . But letting passe all other proofes , Bellarmine will needes make the Apostle contradict himselfe ; as if elsewhere he did teach , that the sufferings of this present time are worthy or meritorious of eternall glory . Because he saith , 2 Cor. 4. 17. For that our tribulation , which presently is momentany and light , worketh above measure exceedingly an eternall weight of glory in us . Worketh , saith he , non physicè sed moraliter , id est , non efficienter sed meritoriè , not naturally , but morally , that is , not efficiently , but meritoriously , et per hoc dignas esse passiones hujus temporis , quibus gloria illajusto judicio tribuatur , and consequently , that the sufferings of this time are worthy , that in just judgement that glory should be given unto them : which is the direct contradiction of this place . But this allegation I fully answered d before , it being his fifth testimony , whereby he would prove good workes to be necessary to salvation by the necessity of efficiencie . Here it shall be sufficient to shew , that merit cannot hence be proved . Yea but , saith hee , afflictions are said to worke this weight of glory : which must not bee understood physically , that is efficiently ; but morally that is meritoriously : whereto I reply , that a meritorious cause is an efficient cause : and that which worketh meritoriously worketh efficiently , though not contrariwise . And therfore although from hence sufficiency were proved , yet merit is not . For I pray , what is here said to worke ? Tribulation ? But though tribulation worke , as it and all things else doe worke together for the good of Gods children , Rom. 8. 28. yet doth tribulation merit ? Then is it a meritorious thing to be afflicted , and punished . For affliction is malum poenae the evill of punishment merited by sinne . Doth affliction then worke salvation ? Surely no more then the afflicter , who is the instrument of our affliction , and seeketh our destruction . Doth not the afflicter merit ? no more doth the affliction there may be some efficiency , both in the afflicter and in the affliction , but meanes there can be none in either . The efficiency may be shewed thus . Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e worketh patience , not meritoriously , but by another kind of efficiencie , and that not of it selfe , and in it owne nature , which being evill moveth rather f to impatience : but by accident , and occasionally , the holy Ghost using it as a meanes to exercise our faith and to worke patience in us , and therefore in this , and such like places , g the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●…h no more than occasioneth . Patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation , viz. declarativè : for bearing afflictions patiently a man is knowne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 12. that is a sound and approved Christian : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation worketh efficiently or produceth hope ; and in spe in hope , though not in re , we are saved . This working therefore is not by way of merit . But what manner of thing is that , which is here said to worke ? and what manner of thing is that , which is here said to bee wrought ? that which worketh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the momentany lightnesse of our affliction , the thing wrought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphaticall and hyperbolicall to signifie the infinitenes of that glory , than I am able to expresse . There being then no proportion betwixt the momentany lightnes of affliction , and the more than hyperbolicall exceedingly exceeding weight of glory eternall , how can th●…re be merit ? To that which hath beene said concerning this place , Rom. 8. 18. three other considerations may be added ; the two former out of Hierome , h id est , that a man could not suffer any thing worthy the eternall glory , though it were such as this present life is . The other is that all he can suffer is not more , but a great deale lesse , than by his sinne he hath deserved . And how then can he by the sufferings of this life , wherby he is not able to ●…atisfie for his sinne , deserve eternall life ? The third out of Bernard , i we doe know , saith he , that the sufferings of this time , are not worthy to the future glory , nec si unas omnis sustineat , No , that they are not , though one man should sustayne them all , which though it be a very great , yet is a very true amplification , that if one man should beare all the afflictions of all men in this world , yet his afflictions of this time would not be worthy of the glory that shall be revealed . Such amplifications are used no lesse truely by Chrysostome and Anselm . Chrysostome k saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If we should dye ten thousand deaths , and if wee should shew forth al virtue , yet could wee not recompence the least part of those honours that God hath already bestowed upon us . And if wee cannot by all such meanes be answearable to God for his favours ●…ouchsafed in this world , by what meanes might we hope to merit eternall life in the world to come ? If a man should serve God most devoutly i a thousand yeares , yet he should not condignely merit to bee in the kingdome of heaven halfe a day , saith Anselme . § . XXII . In the sixth place Bellarmine alleageth three testimonies as objected by us , viz. Phil. 3. 7 , 8 , 9. Ephes. 2. 8 , 9. Tit. 3. 5 , 7. The first we doe not use to produce against merit of salvation , but against justification by inherent righteousnesse , and was the sixth Testimony of ours , which Bellarmine endevoured to answere , as hee doth here . See Lib. 7. Cap. 3. § . 15. The second was the fourth Testimony , which he tooke upon him to answer . See my reply Lib. 7. Cap. 3. § . 13. The third was the fifth Testimonie , of which see Lib. 7. Cap. 3. § . 14. But though we doe not alleage the first against merit of workes ; yet by by consequent it doth disprove it . For if workes doe not concurre to justification as the matter therof , then can they not be the merit of salvation , as hath beene said . Secondly , if in the question of justification , which concerneth our title to Salvation , they are to be accounted as things of no worth , yea as losse , then are they not meritorious of eternall life . And whereas Bellarmine challengeth us to alleage any one Father , that understandeth Paul to speake of workes done after grace : I alleaged before Saint Chrysostome upon the place , who understandeth the Apostle as speaking of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he said all , both old and new , both past and present , and that I confirmed by reason . And when he saith , that Augustine calleth the righteousnesse of the faithfull Eminentissimam , it is apparant , that he speaketh not of that , which wee have by our obedience performed to the Law , but of that most eminent righteousnesse , which wee have by faith . The other two places exclude workes from being any causes , as well of Salvation as of justification . And it is plaine , that the Apostle speaketh of salvation , and of all the degrees thereof , that it is wholly to bee ascribed to the grace of God , and not our worthinesse . His words in the former , By grace you are saved through faith , no●… of workes . The latter : not by workes of righteousnesse which we have done , but according to his mercie he saved us . Whence ariseth this argument . If by our merits we are saved , then by workes : but not by our workes , therefore not by merits . Or thus , If not by workes we are saved , because we are saved by grace , then much lesse are we saved by our owne merits . CAP. III. A new supply of reasons produced against merits , and maintayned against Bellarmines cavills . § . I. OVr first reason . The true Doctrine of justification and Salvation taketh from us all cause of boasting in our selves , that he a which glorieth may glory in the Lord : and contrariwise , that which doth not take away all cause of boasting in our selves , is not the true Doctrine : The Doctrine of justification by faith without workes , and of salvation by Gods free grace without our merit taketh from us all cause of our boasting in our selves : but the Doctrine of justification by workes , and of salvation by our owne merits , doth not take away all cause of boasting in our selves . Both proved Rom. 3. 27. & 4. 2. Ephes. 2. 8 , 9. The effect of Bellarmines answere is ; that they , who plead their owne merits , as proceeding from grace , do●… not glory i●… themselves , but in the Lord. Reply , First , so long as they bee ours , though given of God , as all other good things are , we are apt to glory in them , as appeareth by the Pharisee , who boasteth b of his merits , though he acknowledgeth , that hee received them from God ; and therefore rendreth thankes for them . Secondly , the pleading of merit , is it selfe a proud boasting , Matth. 20. 12. Thirdly , the Papists plead merit as proceeding from their owne free will , which they require as a necessary condition of merit . Fourthly , If the good worke proceed meerely from Gods grace , then can we not by it merit any thing of God. But the Papists teach , that by it they merit of God : and consequently deny it , so farre forth as it meriteth , to proceed f●…om the grace of God , and therefore when they plead merit , they glory in themselves , rather than in the Lord. § . II. Our second reason : That doctrine , which derogateth from the infinite and all-sufficient merit of Christ , is to bee renounced as false and Antichristian . The Popish doctrine of merits , viz. that we are to be saved by our owne merits , and that the faithfull by their owne workes doe truely and condignely merit eternall life , derogateth from the infinite and all-sufficient merit of Christ. Therefore it is false and Antichristian . The assumption they deny ; yea , though indeed they doe derogate from the merit of Christ , yet they denounce c anathema against them that shall say so . But we not only say it , but prove it . For first ; If Christ hath already most sufficiently and fully merited heaven for us , then our merits are needlesse : or if our merits bee needfull , as they teach , then are not Christs sufficient for us ; which is no better than blasphemie . Secondly , they who teach , that Christ hath not merited for all that beleeve , and as soone as they truely beleeve , the right of eternall life , doe greatly derogate from the merit of Christ. For the Scriptures doe teach , that Christ hath so merited the right of eternall life to all the faithfull , that by him they have d alreadie eternall life , being alreadie translated from death to life . But they who teach , that the faithfull are to merit the right of eternall life by their owne good Workes , doe in effect teach , that CHRIST hath not merited it to the faithfull . Therefore they who teach that the faithfull are to merit the right of eternall life by their owne good workes , doe greatly derogate from the merit of Christ. This assumption may thus bee demonstrated : That which a man hath already , he needeth not to merit . For to merit is to obtaine by desert that right which a man hath not yet . Nullus meret●…r , saith e Thomas , quod ●…am habet , and againe f meritum non est nisi ejus quod nond●…m habetur . Therefore the faithfull , if they have already right to Gods kingdome , they need not merit it ; or if they must merit , then have they not as yet that right by Christ , but must purchase it by their owne deserts , which is greatly to derogate from the merits of Christ. But the faithfull before they produce any good works have right to Gods kingdome . N●…m hoc ips●… , saith Bellarmine , g quòd incipi●… esse fili●… Dei , 〈◊〉 jus habere ad hareditatem falicitatis ●…ternae , Rom. 8. 17. G●…l . 4. 7. 〈◊〉 ●…utem esse filii Dei , ●…ntequam incipi●…mus benè operari — — Igitur jus habemu●… ad aternam bareditatem per gratiam 〈◊〉 , 〈◊〉 〈◊〉 benè operari . For in that very respect that wee b●…ginne to bee the sonnes of God , wee beginne to have right to the inheritance of the eternàll felici●…y , Rom. 8. G●…l . 4. Now wee beginne to bee the sonnes of God before wee beginne to bring forth good workes . Mer●…it igitur Christus ( saith hee ) Christ therefore merited the inheritance it selfe , whiles he merited the grace of adoption : and againe , h unto him who is the Sonne of God by grace , the inheritance is due by the right of adoption before all workes . In which place Bellarmine teacheth another point of doctrine , whereby is excluded the merit of good workes . i Ex eo quod aliquis , saith hee , est filius Dei per gratiam , meretur ex condigno haereditatem vitae aeternae , sine alio pacto , sed merito personae , non merito operis . By this that any man is the sonne of God by grace , hee doth merit condignely the inheritance of everlasting life , without any other covenant ( for if sonnes , then heires ) but hee doth merit it by the merit of his person , not by the merit of his worke , what needeth then the childe of God bring forth good workes with purpose to merit heaven by them , seeing before hee produceth any good workes , hee hath right unto the kingdome of heaven by the merit of his person , in that hee is the Sonne of God ? Why forsoooth , as it is an inheritance , hee meriteth it by the merit of his person ; but as it is a mercenary reward or stipend or wages hee must earne it by the merit of his workes , which is absurd , for if it bee a free gift intended in our election without any relation to our desert , a free inheritance purchased for us by Christ , and freely promised to all that beleeve , and free reward of our obedience , which is therefore by Augustine and others called Gratia , because it is freely given , it cannot without absurdity be made the mercenary reward or wages of hired servants . Thirdly , to attribute that honour to every member of the body , which is peculiar to Christ alone the Head , is to derogate from the honour of Christ our Head. But to merit eternall life is an honour peculiar to Christ alone our Head. For eternall life in heaven being of infinite worth , as being the eternall fruition of God who is infinite , cannot be condignely merited , but by that which is of infinite value and price . Such are the merits of Christ and of him alone : such neither ours , nor any meere creatures are , or can be . For the infinite merit of eternall life dependeth on the infinitenesse of the person who meriteth it : such an one is Christ , such are none of his members . Therefore to Christ alone it belongeth to merit heaven for his members : and not to his members ; who are not to merit , but by faith to apprehend the merit of their Head. Fourthly , that which taketh from Christ the glory of being the onely meritorious cause of salvation , doth grea●…ly detract from the al-sufficiency of Christs merits . The Popish doctrine concerning the merit of workes taketh from Christ the glory of being the onely meritorious cause of our salvation : Therefore it doth greatly derogate from the al-sufficient merit of Christ. Fifthly , they who ascribe the condigne merit of heaven to their owne good workes , and to salve the matter doe faine , that Christ hath merited for their good workes , that they may condignely merit heaven : doe indeed robbe Christ of the honour of meriting for us eternall life , and doe arrogate it unto themselves . Thus doe the Papists , who ascribe the condigne merit of heaven to their owne works , and to bleare the eyes of the simple , they faine , that Christ merited for our workes , that they might be meritorious of eternall life : for neither by the Scriptures , nor Fathers , nor any sound reason , doe they so much as goe about to prove this fiction , this novelty . Christ did not save us to make us our owne Saviours ; but in his owne person , and as the Apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k by himselfe he performed the worke of our redemption and the merit of our salvation . Object . 1. But you will say , did Christ merit for us , that we should be idle ? I answere , wee are the Workemanship of God created unto good workes , which God hath preordained that we should walke in them ; not to merit by them , but to glorifie God by them , to testifie our thankefulnesse , and to make our calling and el●…ction sure , and for many other reasons , which I delivered , when I proved the necessity of good workes . Object . 2. It is not fit that Christs merits should bee applyed to men without workes . Answ. The merits of Christ are applyed to us , that is , wee are justified by them without workes , as the Apostle teacheth ; howbeit in them that are justified good workes doe follow , but not as causes of justification , or as merits of salvation . Object . 3. But it is necessary we should be like unto Christ. Answ. Wee must bee like to him in the graces of sanctification , which we receive from his fulnesse , even grace for grace , Rom. 8. 29. 1 Io●…n 3. 3. 1 Pet. 1. 16. But wee cannot bee like unto him in office of Mediation , or in the power of meriting , which is proper to the Head. § . III. This argument , that the doctrine of merits is derogatory to the al-sufficient merits of our onely Saviour , is worthy to bee insisted upon , and defended against all exceptions and cavils of the Papists ; which indeed are many , but may be reduced to these three heads : for either they serve to shew , that their doctrine doth not derogate from Christs merits : or that their doctrine setteth forth the glory of Christs merit , no lesse than ours : or that wee by denying their doctrine doe extenuate ( such is their impudency ) the merit of Christ. To the first purpose , l Bellarmine hath foure evasions . The first , that The merits of just men are not opposite to the merits of Christ , but spring from them . And what commendation soever our merits have , that wholly redoundeth to the praise of Christs merit . For hee is the Vine , wee are the branches . And as a branch ca●…not bring forth fruit , unlesse it abide in the vine ; even so we without Christ can doe nothing . And as never any man was so unwise as to say , that the fruitefulnesse of the branches detracteth from the glory of the Vine : so no man , that is not a very foole would say , that it is a derogation from the glory of Christ , if his servants by his Grace , by his Spirit , by faith and charity inspired from him , bring forth good workes , which are so truely just , that unto them is due from the just Iudge a crowne of Iustice. Repl. To which answere I assent in some particulars . First , that it is indeed a great honour to Christ , if his members doe bring forth much fruit , Iohn 15. 8. As contrarywise , it is a great dishonour to him , when any of his members defile themselves with any crime , 1 Cor. 6. 15. Secondly , that having union with Christ , as his members , wee have also communion with him , both in his merits to our justification and salvation ; and also in the vertue of his death to mortifie sinne in us , and of his resurrection to raise us unto newnesse of life . By influence of which virtue from Christ our Head the holy Spirit enableth us to bring forth the fruites of good workes . But that these good works , though wrought by the Spirit , though proceeding from faith and charity , though acceptable to God in Christ , though graciously rewarded by him , are so perfect and of such value , that they should bee either satisfactory to Gods justice , or meritorious of eternall life , that we utterly deny ; these being prerogatives peculiar to our Head , who onely hath both satisfied the justice of God , and also merited heaven for us : and that to this end , that neither satisfaction should be required of us for our sinnes ( for which wee cannot satisfie , but by eternall punishment ) nor merit of eternall life expected from us , which cannot bee merited but by a price of infinite value . For if there be need of either , then either Christ hath not fully satisfied , or not sufficiently merited for us . And as it is a certaine trueth , that Christ did not to this end satisfie for us , that wee should satisfie , which to us is impossible , but that we should be freed from the necessity of satisfying Gods justice , as being already satisfied : so it is no lesse true , that Christ did not to that end merit heaven for us , that we should merit it , which to us is impossible ; but that wee should bee freed from the necessity of meriting it , which Christ hath al-sufficiently merited , and should rely wholly and onely on the satisfaction and merit of Christ. If they say , that Christ hath merited for us those graces and works by which wee are to merit heaven : I demand , whether Christ himselfe did merit heaven for us or not ? If so , then need not our merits . If not , then doe they not onely part stakes with Christ , but assume the greater merit , which is of glory , to themselves and leave the lesse , which is of grace , to Christ ; and that not entire neither . For the obtaininig of righteousnesse , as they doe not wholly ascribe to their owne free will , so neither to Gods grace ; but partly to God offering grace , and partly to their owne free will , which willingly accepteth of grace , when it might refuse it . And this willingnesse ( whatsoever they pretend to the contrary ) is in mine opinion the very root from whence their conceipted merit doth spring . § . IV. His second evasion , That merit of men are required , not beca●…se of the insufficiency , but because of the great efficacy of Christs merits ; which merited with God , not onely that wee sh●…ld obtaine salvation , but that wee should obtaine it by our owne proper merits : or which is all one , that they merited not onely eternall salvation for us , but also the virtue or power of meriting . Repl. This answere is nothing but a mee●…e begging of the question ; taking for granted , that which wee utte●…y deny , and none of them shall ever bee able to prove , that Christ merited for us , that wee our selves should merit eternall life . For first , the power of meriting heaven at the hands of God is Christs peculiar : neither can ●…ny meere man , no not in the state of innocency , nor any Angell , not any meere creature merit any reward at the hands of God : because when they have done all , they have done but their duety . Much lesse can wee , who never doe all , and that which wee doe is stained with the flesh , and is mingled with manifold transgressions , if not of commission , from which none are free , yet at least of omission . Secondly , that Christ died for our sinnes to free us from hell ; and that hee in his owne person performed all obedience both m passive and active , that thereby we might be justified and saved , wee read in the Scriptures . But that he dyed for our good workes to make them meritorious , or that he merited for us the power of meriting heaven , which power is proper to himselfe alone , and presupposeth infinitenesse of merit and worth , we reade not . The similitude which Bellarmine useth of the Sunne , whereby God doth illuminate the world , and of other secondary causes , which God doth use as meanes whereby to worke ( which argue not Gods inability but his omnipotencie in giving such power to his creatures ) to prove , that God his saving us by our owne merits , doth not argue the insufficiency of Christs merit , but the sufficiency in giving such power to our merits , is as meere a begging of the question as the former : taking for granted , that as God doth enlighten the world by the Sunne , &c. ( which all men know by experience ) so hee doth save us by our owne merits : when as the Scriptures in plaine termes deny us to bee saved by our workes , but wholly and onely by the merits of Christ. Besides , the similitude is altogether unlike . For God doth not illuminate the inferiour world by himselfe , but by the Sunne , nor performe those other actions by himselfe immediately , for which he hath ordained secondary causes , as his instruments , working ordinarily by meanes . But Christ by himselfe n hath merited for us , giving the virtue and power of meriting to nothing out of himselfe . § . V. His third Evas●…on , That they doe not part the glory betweene Christ and themselves , beca●…se they acknowledge their merits to be the gifts of God : and that there is no good thing in themselves , which is theirs , and not Gods , from whose grace the force of merit dependeth . Which answere altogether taketh from our workes the power of meriting with God. For how can we merit of God by that which is his ? But indeed this evasion , which here is used to serve the present turne , is not suitable with the Popish doctrine , which teacheth men to part stakes with God , as I have said . First , in respect of grace , the efficacy whereof they divide betweene God and their owne free will. Secondly , in respect of their justification , for the first they ascribe after a sort to grace , the second which is increase of justice , to their owne merit . Thirdly , in respect of goo●… workes , which as they bee wholly Gods , so be they wholly their owne , as Bellarmine here saith . § . VI. His fourth Evasion , That though wee be saved by our owne merits ; yet wee are no lesse beholden unto Christ , than if wee were saved without them , but rather more . Because wee are not onely saved by his grace , but are also by it saved after a most noble and ●…onourable maner , that is to say , by our owne merits , which he hath merited for us , that we by them might merit eternall life . As if hee should say , Christ hath saved us , that is , hath merited grace and good workes for us , that wee by them may become our owne Saviours . This soundeth well for mans praise , who would faine have a share in his owne salvation . But it becommeth u●… to say , o Not unto us , O Lord , not unto us , but to thy name give the praise . For what glory we arrogate to our selves , we derogate from God , who will not give his glory to another . If God is to have all the glory , then are wee to have none . If wee take any part to our selves , we doe not ascribe it wholly to God. It is very true , that we are beholden and bound to Christ , not onely for salvation it selfe , but also for those graces and good workes unto which eternall life is rendred , as a free reward . But the more gifts and graces wee receive from Christ ; the more we owe unto him , the lesse we can merit of him . If we call his graces our merits ; and his gift and free reward our deserved hire , as the Papists doe , then doe we challenge unto our selves the praise , both of the one , and of the other . But if Christ in his owne person and by himselfe hath merited for us both eternall life it selfe , and those things also unto which it is promised , as a free reward : With what face can wee ascribe it to our owne merits ? Or if we doe ascribe it to our owne merits , though but in part , how doe we not part stakes with God. § . VII . And whereas hee saith , it is a most honourable way to be saved by our owne merits : I aske , whether more honourable to God , or to us ? If to us ; the Scripture teacheth us to strippe our selves of all honour in the matter of our salvation , and to ascribe all honour and glory to God. It were indeed more honourable for man to need no Saviour , than being utterly lost in himselfe to be saved by another . It were more honourable for man to be free from all sinne , and to bee indued with most perfect righteousnesse , and if it were possible to merit his owne salvation ; than being by sinne fallen into the state of damnation , to need a Saviour . But now man having by his apostasie from God , lost that honourable estate wherein hee was created , and fallen into a state of misery : his glory , wherein hee is now to rejoyce , is , that God ( who gave no Redeemer to the Angels that fell ) gave his onely begotten Sonne to redeeme him : his merit , as Gods mercy : his honour , that of a child of Satan , and of a firebrand of hell , hee is by Christ made the Sonne of God , and heire of eternall life . And for Gods glory , it is not to bee doubted , but that it was most honourable to God for the illustration of the glory both of his mercy and also of his justice , that man being fallen should bee saved by the merits of Christ : that being redeemed and justified , he should still bee subject both to inward infirmities and corruptions , and also to outward temptations , that in our weakenesse his strength might appeare , that we should not trust to our owne merits , or boast in our owne worthinesse , but should rely wholly on the mercies of God and merits of Christ ; ascribing the whole glory of our salvation thereunto , and not to our owne merits , who can deserve ●…othing but punishment at the hands of God , if hee should enter into judgement with us . And these were Bellarmines Evasions . § . VIII . Others say , that their doctrine of merits nothing derogateth from the merits of Christ , there being no great difference ( as they conceive ) betwe●…ne our doctrine who teach that Christ our Saviour did himselfe and in his owne person both pay our debt and purchase heaven for us ; and theirs , who hold , that Christ indeed paid our debt , but to purchase heaven hee himselfe did not lay downe the price , but did as it were put money into our purses , whereby wee might purchase and merit the same for our selves . But as the paiment of our debt requireth a ransome of infinite value : so the purchase of heaven is not to be procured at a lesse price . Christ therefore gave himselfe to be q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full price of Redemption for us , not only by r himselfe purging our sinnes and paying our debt by satisfying the penalty of the Law : but also by giving a s●…fficient price , which is his merit , to purchase the heavenly inheritance for us . The benefit of this his merit , Christ applyeth and communicateth to all that truly beleeve in him : but the power of meriting is not communicable to the members who are meere creatures , but is peculiar to our head , who is both perfect man and perfect God also . And therefore no obedience whether active or passive of any , but of his person onely is meritorious . § . IX . The more impudent is the recrimination of our English Iesuits , who are not ashamed to affirme , that wee , who use justly to censure them for derogating from the merits of Christ , that we , I say , extenuate the merit of Christ , in denying that hee m●…rited for our good workes that they should condignely merit eternall life , and that therein wee erre fundamentally . The impudency whereof is much the greater , because they are not able to alleage any Text of Scripture , or testimony of any of the ancient Fathers , testifying that Christ did merit for us the power of meriting . For it was not the purpose of our Saviour to communicate that power to his members , which is a peculiar prerogative of the Head : neither was it his meaning to save us to that end , that we should be our owne Saviours . Neither is it credible , that hee would give us money , as it were , to enable us in our owne persons either to pay our debt , or to purchase our i●…heritance , seeing himselfe in his owne person hath paid the full price of our redemption , and by his owne personall merits hath fully and al sufficiently purchased ●…he heavenly inheritance for us . For to what end should he give us wherewith to merit , when he himselfe hath more than sufficiently merited for us , so that no o●…her merit needeth . But if other merits are required besides , how his is merit acknowledged al-sufficient ? Againe if it had beene Christs purpose to give us wherewith to merit , then would he have infused most perfect righteousnesse into us , which should not have beene stained with any sinfulnesse , neither should need remission or indulgence But we are so farre from having this power to merit heaven , that the best of us had need to pray with David , s as being not more just than he , Enter not into judgement with thy servants O Lord , &c. for if thou shouldest marke what is amisse , who should stand ? and with the Apostles , as being not more holy than they , forgive us our trespasses , &c. our chiefe righteousnesse in this life , consisting as Augustine t truely saith in remission of sinnes , rather than in perfection of virtues . Now , whiles we are sinners in our selves , as all are , wee cannot merit any thing but punishment at the hands of God : and whiles wee deserve hell how can we possibly merit heaven ? § . X. These were the arguments which Bellarmine tooke upon him to answere , but could not satisfie . Now wee are to adde some others . Our third reason therefore is this : If we cannot merit so much as temporall blessings at the hands of God , then much lesse eternall ; But wee cannot merit so much as temporall blessings at Gods hands ; and therfore much lesse eternall . 1. The assumption I prove thus , first by the confession of Iacob , Gen. 32. 10. that he was lesse than the least of Gods mercies . Of David , concerning mankinde in generall , Psal. 8. 4. and concerning himselfe in particular , 2 Sam. 7. 18. Secondly , if by all our labours and endevours wee are not able to merit of God so m●…ch as a piece of bread , but must beg it at Gods hands , then can wee not merit eternall life of him . But the former is true , for therefore our Saviour hath taught us to make this daily praier , that God would give us day by day our daily bread . To this purpose Saint Hierome u saith well , that a man could not suffer any thing worthy the heavenly glory , though it were such as this present life is . But Chrys●…stome * goeth further , if we should dye ten thousand times , &c. as he was before . Anastasius , * for what good things soever we doe , we are not answerable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the aire alone which we breathe y Basill : Those , which are esteemed retributions , are granted to men onely for the Lords bounty sake : for all the righteousnesse of mortall men doe not match the gifts already vouchfafed , much lesse those which are to come , which exceed our thought . But most agreeable to our doctrine is that assertion of Greg●…rius z Ariminensis , quòd ●…dum ae●…erna vita , &c. that no act of man though proceeding from never so great charity doth condignely merit with God not onely eternall life , but not so much as any other reward whether eternall or temporall . § . XI . Our fourth reason : That which we attaine unto by right of adoption , as our inheritance purchased by Christ , and prepared for us from the beginning of the world without any respect to our merits , that we doe not obtaine by our merits . Vnto eternall life we doe attaine by right of adoption , as our inheritance purchased by Christ , and prepared for us from the beginning of the world , and that without any respect of our merits . Therefore we doe not attaine to eternall life by our merits . The assumption is manifest : for therefore in many places of Scripture the Kingdome of heaven is called our inheritance , Act. 20. 32. & 26. 18. Gal. 3. 18. Ephes. 1. 14. 18. 5. 5. Col. 3. 24. and that an eternall and incorruptible inheritance , Heb. 9. 15. 1 Pet. 1. 4. And of this kingdome the faithfull are heires , Iam. ●… . 5. For therefore are we adopted the sons of God that we may be heires , heires of God and fellow heires of Christ , Rom. 8. 17. Gal. 4. 7. and to the same end are we justified by his grace , that we might according to hope bee made heires of eternall life , Tit. 3. 7. Bellarmine himselfe hath taught , as we have a heard , that we are entituled to the Kingdome of heaven jure adoptionis . And in that b we begin to be the sons of God , wee begin ●…o have right to the inheritance of the eternall ●…elicity , now we begin to be the sonnes of God , before wee begin to bring forth good workes . And hereby appeareth the truth of the proposition : for we have our right of adoption not by merit , but by the free grace of God , who hath predestinated c us unto the adoption of children by Iesus Christ to himselfe , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved . And this inheritance was prepared for us from the beginning of the world , Mat. 25 , 34. If it be objected , that as it is called an inheritance , so also a reward , and reward presupposeth merit , for so the Councill of Trent d teacheth , that eternall life is to be propounded to the godly , both as grace , that is , a free gift promised by Christ , and as a reward duely to be rendred to their merits according to Gods promise . I answere , that eternall life is no such reward as presupposeth merit , for it is a free reward , freely promised , freely given . Neither can those things stand together , which the Councill of Trent hath conjoyned , that eternall life should both bee gratia a free gift , graciously promised and freely bestowed , and also a due wages to be rendred to desert , neither if it be the reward of inheritance , as it is called Col. 3. 24. which is freely bestowed on the sonnes of God , it cannot be a mercenary wages which is due to hired servants . § . XII . Our fifth reason : If good workes do●… merit eternall life , then are they causes of it , for merits be the causes of that which is merited . But good workes are not the cause of eternall life , therefore they doe not merit it . The assumption I prove , first , from that received testimony of e Bernard , that good workes are via regni , non causa regnandi . Quid autem hac conclusione firmius ? saith f Cassander , who also saith , that Thomas Bradwardin and divers other Schoolemen deny good workes to bee the cause of the eternall reward , and that some who call them causes , doe meane Causam sine qua non , which properly is no cause . Secondly , true causes of salvation may bee trusted in for the obtaining of salvation . Our good workes are not to be trusted in for the obtaining of salvation . Therefore they are not true causes thereof . The proposition is Bellarmines : g Licet confidere in omni vera causa . The assumption also in effect is his . For if it be most safe , as he truly saith , h by reason of the uncertainty of our owne righteousnesse ( which none of them can be certaine of without speciall revelation ) and danger of vaine glory , not to trust in our owne merits , but to repose ●…ur whole affiance in the only mercy and bountyof God : then are they fooles who repose affiance in their owne workes . And no doubt but they are fooles who trust in their owne heart , as Salomon saith , Prov. 28. 26. For as Adrian saith , i who after was Pope , Our merits are like astaffe of reed which not onely breaketh , when it is leaned upon , but also pierceth the hand of him that leaneth on it . To trust in a mans owne righteousness●… is the property of a proud Iustitiary and hypocrite , Ezec. 33. 13. Luke 18. 9. and of one that is accursed , k because hee removeth his heart ●…rom God and putteth his trust in man , that is to say , h●…mselfe : for as l Bernard well faith for a man to trust in himselfe , Non fidei ▪ sed per ●…dem est : nec confidentiae sed diffidentiae magis in semetipso habere fiduciam . But the true and upright Christian , renouncing all confidence in his owne righteousnesse , as being a beggar in spirit , Matth. 5. 3. resteth wholly on the mercies of God and merits of Christ , Psal. 130. 3 , 4. & 143. 2. Dan. 9. 18. 1 Cor. 4. 4. Phil. 3. 8 , 9. according to the advice of our Saviour , Luk. 17. 10. If it be objected , that the godly in many places of Scripture doe alleage their owne innocency and integrity as seeming to put some affiance therein ▪ 2 King. 20. 3. Nehem. 5. 19. Psal. 18. 21 , 24. 2 Tim. 4. 7 , 8. I answere , first , it is one thing to place affiance in our good works as causes of our salvation , as m merit-mongers use to doe : another , from our good workes as tokens and signes of our election , vocation , justification , and as presages of our glorification , to gather comfort , ass●…rance and hope to our selves of our justification and salvation , which the faithfull use to doe , and to that end are they commanded to practise good workes , that they make their calling and election sure , 2 P●…t . 1. 10. This distinction is acknowledged by n Bellarmine , Sciendum est , saith hee , aliud esse fid●…ciam nasci ex 〈◊〉 , ali●…d fiduciam esse ponendam in meritis . It is one thing out of our good workes to gather assurance and affiance in God , which the faithfull doe , as they are exhorted in the Scriptures , 2 Pet. 1. 10. Iob 11. 15. Rom. 5. 4. Probation worketh hope , 1 Ioh. 3. 21. If our heart condemne us not , then have wee confidence towards God : and it is another thing to place affiance in our merits , which none but proud Iustitiaries and Pharisaicall Hypocrites use to doe . Secondly , we must distinguish betwixt the innocency and justice of a mans cause , and the innocency and justice of his person . For the same men in the Scripture who for the justification of their persons desire the Lord o not to enter into judgement with them ; for the justification of their cause have not feared p to appeale to Gods judgement . § . XIII . Our sixth reason : those who cannot fully discharge their duety , much lesse can they merit . For they that merit must doe more than their duety . For they that doe but their duety ( though they doe all that is commanded ) must acknowledge q themselves to be unprofitable servants . But if they faile in their duety and come short of that which is commanded , then can they merit nothing but punishment at the hands of God. But no mortall man is able fully to satisfie his duety . Our duety is to abstaine from all sinne , yea to be 〈◊〉 from all sinne , and to doe the things commanded , to doe all , and to continue in doing all , and that in that manner and measure which the Law requireth . But those things no mortall man is able to doe , as hath beene proved heretofore . So farre is every mortall man from meriting any thing , but punishment , at the hands of God. Our seventh reason . If good workes doe merit salvation , then wee are saved by them : but we are not saved by good workes , Ephes. 2. 8 , 9. Tit. 3. 5. therefore they doe not merit salvation . Eightly , the last reason . The heavenly Canaan is a land of promise as the earthly Canaan was : which the Lord gave to the Israelites not because of their merits , Deut. 9. 5. Nor for the merit of their forefathers , Iosh. 24. 2. but because he loved them and that for no other cause , but because hee loved them , Deut. 7. 7 , 8. In which love as hee freely promised it , so in the same unde●…erved love he did freely bestow it . And yet hee was just in giving it , because hee had promised it , Nehem. 9. 8. The same wee are to conceive of the heavenly Canaan , whereof the other was a Type , that it is a land of promise and no●… of merit , freely promised and freely bestowed on the heires of promise . CAP. IIII. Testimonies of Fathers disproving merits , and first those which Bellarmine hath sought to answere , and then others . § . I. TO the former testimonies and proofes , I will adjoyne the testimonies of Fathers and other writers . And first those , which Bellarmine a hath endeavoured to answere , of which Hilarie b is the first . Spes in misericordia Dei in s●…culum , & in seculum seculi est . Non enim illa ipsa justitiae opera sufficient ad perfect●… beatitudinis meritum , nisi misericordia Dei , etiam in hac justi●…ae voluntate , h●…manarum demutationum & motuum vitia non reputet : hinc illud Prophetae dictum est , melior est misericordia tua super vitam — In tantum misericordia Dei muneratur , ut miserans justitia voluntatem aeternitatis quoque suae justum quemque tribuat esse participem . His intendement is , that the hope of salvation is to bee placed in Gods mercy , which is better than our righteous life . For the workes of righteousnesse without Gods mercy in forgiving of sinnes will not suffice to obtaine the reward of blessednesse , which the mercy of God , pitying our will of righteousnesse , bestoweth on the just . But Bell●…mine maketh him speake what pleaseth him , for to omit , that for sufficient , hee readeth Sufficerent , Hilary , saith hee , doth teach , that with our goodworkes are mingled certaine sinnes , which though they make not a man unjust , as being light ●…nd veni●…ll , yet they need pardon and mercy , because nothing that is defiled can enter into the kingdome of heaven . Bellar●…ines meaning is , that at the day of judgement , the faithfull shall need Gods mercy for the pardoning of veniall sinnes , as heretofore c ●…ee hath taught . But there is no such matter in Hilary , neither is it t●…ue , as I have shewed d befor●… , that at the day of ●…udgement the faithfull shall need remission of veniall , or any other sinnes : neither doth Hilary say , that the sinnes which are forgiven by the mercy of God are light , and such as the Papists call veniall . Neither is it true , that there bee any sinnes , which doe not make them sinners in whom they are ; seeing Bellarmine here confesseth that men are so defiled by them , that they being not remitted , exclude them from heaven : neither doth hee say with good merits are mingled sin●…es , neither doth he call those workes which are mingled with sinnes good merits , for that implyeth a contradiction ; but hee saith , they doe not suffice to merit or obtaine the reward of blessednesse , and therefore indeed denyeth the workes of righteousnesse to merit eternall life . § . II. The second is Basil : Mane●… sempitern●… requies illos , qui in hac vitalegitimè certaverunt non ob eorum merita factorum , sed de munificentissimi Dei gratia in quem sperârunt , which is a pregnant testimony . But Bellarm ▪ taking advantage at the Printers fault in the old Edition of Basil , leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which since hath bin supplyed ; answereththat Chemnitius did not rightly translate the words of Basil , for in the Greeke neither the words Non ob eorum merita , are found , nor the word Grati●… . The words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is propounded an eve●…lasting ●…est , to them who lawfully strive in this life , not rendred according to the debt or due of works , but according ( to the grace ) of the most bountifull God , in whom they have trusted : where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ if it were not expressed , is of necessity to be understood , and the rather , because he seemeth by allusion to invert the words of the Apostle , Rom. 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For with Bellarmine , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repeate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he had said , according to the duety or debt of the most bountifull God , or great giver , it is absurd , gift and debt being contrary . And also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debt or du●…ty , to understand , as hee doth , measure which becommeth the bounty of God , that is much greater than is due to the workes , is no lesse absurd . For neither doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siignifie measure , neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated in the latter clause , which signifieth rendred , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , exhibited , which Bellarmine leaveth out . Neither doth hee say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Bellarmine absurdly understandeth him to speake ; for there is no debt or duety of God. Neither would it hinder our cause if the word rendred were repeated in the latter clause , for what is promised , is to bee rendred . But in plaine termes , Basil saith , that eternall rest to them that live well is not rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the merit of their workes , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the grace of the munifi●…nt God , exhibited . But his second Evasion is more grosse , that Basil speaketh of the reward as rendred , not according to the merit of workes which men have done by their owne strength , but such as are done by grace . Repl ▪ Basil plainely speaketh of those who fought a good fight in this life and have trusted in God , and saith , that the eternall rest is laid up for them , and that it is rendied not according to the merit of works , but given according to the g●…ace of God the great Giver . Neither doth he speake of naturall or g●…acelesse men , of whom he never dreamed , that the eternall rest is p●…epared for them ; but of godly men , such as David was , whose wo●…ds , Returne unto thy rest , O my soule , were the occasion of this speech . Besides , if the rew●…rd bee rendred as Bellarmine saith , Supra condignum ▪ how is it merited ●…x condign●… ? Or if it be mer●…ted ex condigno ; how is it supra condignum ? § . III. The third is Saint Augustines , out of whom h●… reciteth onely three places , as ●…ited by us , the firl●… . a 〈◊〉 sunt , 〈◊〉 Dei sunt . The sinnes are thine , the merits are Gods. Supplicium tibi debetur , & cum praemium v●…nerit , ●…ua dona cor●…abit , non meri●…a 〈◊〉 . Punishment is due to thee . And when the reward shall come , hee will crowne his owne gifts , not thy merits . 2. Pro b nihilo salvos facies illos : nihil invenies unde salves , & multum invenis vnde damnes , thou wilt save them for nothing , thou findest nothing for which to save , and thou findest much , for which to condemne . 3. Maluit dicere gratia Dei vita ●…terna , ut intelligeremus , non pro meritis nostr is Deum nos ad aeternam vitam , sed pro sua miseratione perducere , he chose rather to say , that life eternall is the grace of God ; that wee might understand , that not for our merits , but for his owne mercie hee doth bring us unto eternall life . Which are most plaine and pregnant testimonies . Bellarmine answereth in grosse : wheresoever Augustine condemneth merits , he speaketh of such merits , as be in us , from our selves , that is to say , without the grace of God. And to this purpose he quoteth August . Epist. 105. ad Sixtum in two places , and his Book de gratia & lib. arbitr . c. 6. 7. 8. Reply , Augustine by merits understandeth good workes : which hee considereth either as going before grace , wrought by the strength of our owne free will , which against the Pelagians he denyeth t●… merit either grace or glory ; or he speaketh of them as proceeding from grace , which he acknowledgeth to be rewarded with eternall life . But these , though he call them merits , because they are to be rewarded : yet every where he saith , that the reward is given to them not as to our merits deserving it , but as to the free gifts of God. And therfore that the reward it selfe is called gratia both because it is freely given , and because those workes to which it is given , are wholly to bee ascribed to Gods grace : and consequently , that the Lord , when he rewardeth our workes with eternall life , doth not reward them , as our merits , but as his owne gifts Than which what can be spoken more effectually against the merits of condignity ? For if our good works be not our owne , as from our selves , how can ●…hey merit of him whose gifts they are . If they were our owne and from our selves , and were also perfect ( as they are not ) then perhaps it might be said , that when God rewardeth them , he rewardeth our merits : but not being from our selves , but meerely by his gift , when he rewardeth them hee doth not reward our merits , but crowne his owne gifts . It is plaine therfore , that whereas August . considereth good works two wayes , either as our merits , or as Gods gifts ; he both constantly denyeth eternall life to be rendred unto them , as to our merits , and also affirmeth , that it is given to them freely , as to the free gifts of God. And this is proved out of those very places which Bellarmine alleageth , in the first place he saith : d Cùm Deu●… coronat merita nostra , nihil aliud coronat quam muner a s●…a . When God doth crowne our merits ( so hee calleth good works ) he crowneth nothing else , but his owne gifts , and in another place . c Ergo coronat te , quia dona sua coronat , non merita t●…a , and againe in the same epistle he saith , f that howsowever eternall life is rendred to our good workes , which hee therefore calleth merits : yet because these good works or merits unto which it is rendred are not from our selves , but from grace : it selfe therefore is called grace , non ob aliud , nisi quia gratis datur , for no other cause , but because it is freely given : nor for that it is not given to merits or good works , but because they themselves are given , to which it is given . And againe , that eternall life is the reward of true righteousnesse ; to which righteousnes , if it were from our selves , and were to bee found in us , the reward should be due as the stipend thereof : but being not from our selves , but from the grace of God : therefore to us eternall life is grace as being the free reward of grace ; to which , as it is freely promised , so it is freely given . And the like is to be said of the other places , some wherof I have before alleaged as being pregnant to our purpose . Wherein as in innumerable other places , Augustine doth not speake of the workes of naturall men , but of the workes of the faithfull and regenerate proceeding from grace , to which , not as to merits , but as to the free gifts of God eternall life is freely given . And it is apparent that he speaketh of the faithfull , who are in the state of salvation , even then , when they are to be saved g ut intelligeremus non pro meritis nostris Deum nos ad eternam vitam ; sed pro sua miseratione perducere . And againe h cum pr aemium venerit , sua dona coronabit , non merita tua . And againe pro nihilo salvos facies illos , nihil invenis unde salves , & multum invenis unde damnes . To these three I will out of very many places , which might be alleaged out of Augustine ▪ against the condigne merit of our workes , adde a few more . 4. For writing on those words , Psal. 142 i Propter nomen tuum Domine vivificabis me in justitia tua , spoken in the future tence of a faithful and regenerate man , viz. the Authour of that Psalme , in ●…ua justitia , saith he , non in mea , non quia eg●… merui , sed quia tu miser eris : nam si meum ostenderem meritum , nihil abs te mererer nisi supplicium . In thy righteousnesse , not in mine , not because I have merited ; but because thou hast mercie . For if I should shew my merit , I should deserve of thee nothing but punishment . 5. Againe writing on those words of the 62. Psalme , k Melior est misericordia tua super vi●…as , he saith , multa sunt vit●… humana : sed Deus unicam vitam 〈◊〉 , & no●… illam dat nob●… q●…asi propter merita nostr●… , sed propter misericordiam suam . 6. Si l vellet pro meritis ager●… , non inveniret nisi quos damnaret . 7. Promisit m enim b●…minibus divinitatem , mortalibus immortalitatem , peccatorib●…s 〈◊〉 , abjectis glorificationem quicquid promisit indignis 〈◊〉 , ●…t non quasi operib●…s merces promitteretur , sed gratia à nomine s●…o gratis 〈◊〉 : quta & hoc ip sum , quòd justè vivit , in quantum ●…mo potest justè viv●…re , non meriti ●…ani , sed beneficii est divini . 8. n Me●…itis suis ni●…il tribunt ( just●… ) non tribuerat ●…tum nisi misericordia 〈◊〉 ( O De●…s . ) 9. No●… o pro merito quidem accipies vitam ater●…am , sed tantum pro gratia . 10. Debita p redditur poena damnato , indebita gratia liberato : ut nec ille se indig●… quer atur , nec dignum se iste glorietur . — Si autem gratia , utique nullis meritis reddita , sed gratuita bonitate donata . 12. And againe , Gratia evacuatur , si non gratis donatur , sed meritis redditur . § . IV. In the fourth place he citeth for us Prosper , by the halves , or not so much : for in the beginning of that Chapter which Bellarmin●… citeth , he speaketh of those , who having lived in wickednesse are converted a little before their end ; and saith this happeneth ut indubitanter agnoscas gratuita esse Dei munera : & ●…icut nulla sunt tam detestanda faeinora , quae possunt gratiae arcere donum : ita nulla posse tam praeclara opera existere , quibus hoc quòd gratis tribuitur , per retributi●…nis judicium debeatur . Therefore no debt due to us from God , no merit in us : afterwards he saith , that those who were sent into the vineyard at the eleventh houre , did represent those who are called in the end of their life , and that the Lord did make them , who came at the eleventh houre equall with those who wrought all day , non l●…bori pretium solvens , sed divitias bonitatis suae in e●…s , quos sine operibus elegit , ●…ffundens ; ut etiam hi qui in multo labore sudarunt , nil amplius quàm novissmi acceperun●… , intelligant , donum se gratiae , non operum accepisse mercedem : not paying an hi●…e to the labour , but powring forth the riches of his bounty on them , whom hee chose without workes : that they also who tooke great paines , and received no more than the last , should understand , that they received a gift of grace , and not the wages of their worke . By the day-peny the equality of eternall life is signified as Prosper teacheth as q Bellarmine himselfe confesseth . And therefore it is not rendred as an hire or wages to mens labours , for then the reward should have beene proportionable to the labour , but as a gift of grace , which the Lord bestoweth according to his good pleasure , Matth. 20. 15. He●…e Bellarmines threed-bare answere , that Prosper denieth eternall life to be the wages of such workes or merits as goe before grace , but granteth it to be wages of those which proceed from grace , is not worth the refuting : for the workes to which the day-penney was given , were the workes of the labourers , which they performed after their calling . Unto which notwithstanding it was given not as the price or hire of the labour , but as a gift of grace : for if the reward was not the deserved wages of their workes , but the free gift of their Lord , then their workes were not merits of their reward . But that Prosper did not deny true merits which proceed from grace , Bellarmine saith , it is plaine by the same place , where he saith , Bona merita sequi in homine post adeptam gratiam , non autem praecedere : I answere If hee had said so , his meaning had beene the same with that which he learned of Augustine , that good workes doe not goe before , but follow grace . But indeed there is no such saying of Prosper in that place . § . V. The fifth is Gregory the great : On those words of Iob : Si habuer●… quippiam justum , non 〈◊〉 , sed meum judicem depre●…abor , ( which it selfe is an excellent testimony , against merits , ) commenteth thus , Velut si apertius fatea●…ur dicens , & si ad ●…pus virtutis excr●…'vero , ad vitam non ex meritis , sed ex venia convalesco : as if he should more plainely confesse and say , though I grow up to the worke of virtue , yet to life I am enabled , not by merits , but by pardon . To this , Bellarmine giveth the same answere which he did to A●…gustine and Prosper , which is that one and the same bush whereby he se●…keth to stoppe all gapps , that he speaketh of such merits as wee have from our selves , which neither are , nor can be any . But to this place this answere cannot be applyed , seeing Gregory speaketh those words in the person of Iob , whose workes proceeded from grace , he being the most gracious man that was then upon the earth . The same Gregory writing on the seventh Penitentiall r Psalme , speaketh to this effect . If that felicitie of Saints be mercie , and is not acquired by merits , which hee had noted before out of the Psalme , what then shall become of that which is written , and thou rendrest to every man according to his workes ? if it be rendred according to works , how shall it be esteemed mercie ? But it is one thing saith he , to render according to workes , another to render for the workes themselves . For in that it is said according to workes , the quality of works is meant , that whose workes shall appeare to bee good , his reward may be glorious . For to that blessed life wherein we live with God and by God , no labour may be matched , no workes compared : especially , seeing the Apostle saith , The passions of this time are not condigne to the future glory . Where he teacheth these three things . First , that eternall life is not gotten by merits , no not of Saints . Secondly , That it is not given for our workes as the meritorious cause , though according to our workes . Thirdly , that our workes are not worthy of it , and therefore cannot condigne●…y merit it . § . VI. The sixt and last is Bernard , out of whom he citeth , as objected by us , foure Testimonies . The first , de annunciat . serm . 1. where is an excellent passage against merits , out of which Bellarmine citeth for us one onely sentence . But I will recite the whole place . Now as touching life eternall , we know , that the passions of this time are not condigne to the future glory , though s one man should sustaine them all . Neither are the merits of men such , that eternall life should bee due to them by right , or that God should doe some injury , if hee did not give it . For to omit , that all our merits are Gods gifts , and so for them man is more a debtour to God , than God to man : what are all merits to so great glory ? Finally , who is better than the Prophet — who held it necessary to say unto God , Enter not into judgement with thy servant O Lord : and a little after : when hee had commended speciall faith ( whi●…h the Papists cannot abide ) he ●…aith , ipse peccata condonat , ipse donat merita , & pramia nihilominus ispe redonat , hee forgiveth our sinnes , he giveth us merits or good workes , and he neverthelesse giveth us the rewards . In which words are contayned six good arguments against merit of condignity . The first , If the passions of this life ( even martyrdome it selfe ) are not condigne or worthy to the future glory though one did beare them all , then much lesse , are our actions or good workes : But the passions of this time , though one man should sustayne them all , are not condigne or worthy to the future glory : therefore much lesse are our good workes worthy of that glory . Secondly , Condigne merits are such that eternall life is due unto them by right , insomuch as God should seeme to doe wrong if he did not bestow it , as the Papists most presumptuously teach : But our good workes are not such , as Bernard here plainely testifieth , therefore our good workes are not condigne merits of eternall life . Thirdly , Those things which bee the gifts of God , doe not merit of God , yea they are so farre from meriting at the hands of God , that they make men , who have them , debtours to God , and not God to them . But our good workes , which some call merits , are all of them the gifts of God. Fourthly , Betweene merits of condignity and the reward there is an equall proportion : But what are all our good workes , which they call merits , to so great glory ? Fifthly , They who have condigne merits , may boldly appeare before the judgement of God , and challenge their due reward : but the holiest man that liveth ought to say with David , enter not into judgement with thy servant O Lord , for no man living shall be justified in thy sight , if thou enter into judgement with him . Sixthly , If God doth give unto us both our good works or merits and also the reward , then our good workes doe not condignely merit everlasting life : but the antecedent is true , therefore the consequent . Of these six Bellarmine citeth onely the second , and that onely he answereth , viz. that Bernard teacheth , that eternall life is not due to merits by right absolutely , because they presuppose both the grace and the promise of God ; but grace and promise being presupposed , eternall life is due by right , which he would prove out of 2 Tim. 4. 7. and Heb. 6. Reply , Bernard speaketh with presupposall , both of Gods grace and promise ; and teacheth that good workes , though proceeding from grace , though having the promise of reward ; yet to them eternall life is not due by right , neither doe they merit it condignely , as is proved by the six reasons , whereof Bellarmine answeareth never a one . For in th●… first reason he speaketh of the sufferings , according to the Apostles meaning , of the sonnes and heires of God , which they suffer for or with Christ ; having this promise that if they suffer with Christ they shall be glorified with him : yet these , though one man should sustaine them all , are not condigne to the future glory . As for the second which he would seeme to answere , instead of explaining it , he plainely contradicteth it , saying that our merits are such as eternall life is due to them by right . In the third argument Bernard doth not onely presuppose , that the good works or merits , where of he speaketh , doe proceed from grace ; but from thence proveth , that because they are Gods gifts , they cannot merit of God ; but the more a man hath of them , the more he is indebted to God. In the fourth he sheweth , that betweene all our workes , though never so much proceeding from grace , and the future glory which is promised to them , there is no proportion . In the fifth he speaketh of them that are most godly , who have both grace and promise of glory , that they are so farre from condigne merit , that if God should enter into judgement with them , none of them could be justified in his sight . In the sixth he setteth downe the degrees of grace freely bestowed upon us : that hee doth condonare peccata , donare merita , & redonare praemia . Of his grace hee forgiveth our sinnes , of his grace he giveth us good workes , which hee calleth merits : of his grace redoubled upon us he graciously giveth the reward , which hee hath freely promised , as for his proofes out of 2 Tim. 4. & Heb. 6. I shall answere in their due t place . Unto this Testimony Bellarmine might have added another out of the same Sermon . It is necessary first of all to beleeve that thou canst not have remission of sinnes but by the indulgence of God : then , that thou canst have no good worke , unlesse he also give it : lastly , that by no good workes thou canst merit , that is , obtaine eternall life , unlesse it also be freely given thee : nisi gratis detur & illa . § . VII . The other three places are these . First , Totum hominis meritum est , si totam spem suam ponat in eo , qui totum hominem salvum facit . Secondly , Proinde meritum meum , miseratio Domini . Thirdly , Fateor , non sum dignus ego I confesse I am not worthy , neither can I by mine owne merits obtaine the Kingdome of heaven . But my Lord possessing it by a double right , the inheritance of his Father , and the merit of his passion , contenting him selfe with the one , hee giveth mee the other . To these three together Bellarmine frameth two mis-shapen answeres . First , that Bernards meaning was , that our merits are not of our selves , but from Gods mercy , and that hee would prove out of his 68. Sermon on the Canticles : Merita habere cures , habita data noveris . And therefore , say I , his meaning was , that our good workes doe not merit : For being his free gifts , they make us indebted to God , as he teacheth , and not him to us . But indeed Bernard doth not speake of our workes or merits , either as from us , or as in us , but of the mercy of God in pardoning our sinnes for the merit of his Sonne . And therefore whiles God aboundeth with mercies in Christ , he saith hee cannot want merits . For mans justice is Gods indulgence , and therefore blessed is the man , to whom the Lord imputeth not sinne : O solus u verè beatus , cuinon imputavit Dominus peecatum — omnes enim peccaverunt — sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi . Omne quod mihi ipse non imputare decreverit , sic est quasi non fuerit . N●…npeccare , Dei justitia est , hominis justitia , indulgentia Dei. His second answere is conjecturall , that perhaps Bernard out of humility ( and perhaps not ) was ignorant of his merits , and out of the uncertainty of his owne grace did not trust in his merits , but in the mercie of God alone . Reply , He knew that he had no merits , but Gods mercies in Christ , because he was not ignorant that he had many sins , which notwithstanding , he was confident in the mercies of God and merits of Christ. Neither was he so uncertaine of such inherent righteousnesse in himselfe , as whereby he might hope to be justified and saved , as hee was certaine of the contrary . As for his allegation out of the 68. serm ▪ in Cantic . It is evident , th●… Bernard by merits understandeth nothing but good workes , and not merits properly so called , as appeareth by that before alleaged ex serm . 1. de annunciat : and out of the same . 68. serm in cantic . Non est quod jam quaeras quibus meritis speremus bona , presertim cum andias apud Prophetam , Non propter vos , sed propter me ego faciam dicit Dominus , which is no lesse than to deny merits , and in one of the places by Bellarmine * cited Meum proinde meritum miseratio Domini . Non planè sum meriti inops , quandiu ille miserationum non fuerit : quòd si misericordiae Dei multae , mult●…s nihilominus●… ego in meritis sum . But that famous Testimony of his , I may not omit , though I have mentioned it before , in the end of his booke , Degratia & l. arbitr . where he distinguishing the gifts of God into merita , and praemia , and therefore speaking of merits as proceeding from grace ; hee saith , those things which wee call our merits , that is to say good workes , spei quaedam sunt seminaria , charitatis incentiva , occulta praedestinationis indicia , suturae faelicitatis pr●…sagia , vi●… regni , non caus●… regnandi , they are certaine seminaries of hope , motives of Charity , tokens of secret predistination , presages of future felicity , the way of the kingdome , not the cause of reigning : and therefore no meritorious cause of salvation . § . VIII . And these were all the Testimonies , which Bellarmine taketh notice of , as alleaged by us out of the Fathers . But I have not so done with them . For as in the question of justification by faith alone I produced a multitude of Testimonies , to prove●… the consent of the ancient Church with us : So in this place , that good workes are not truely meritorious of eternall life , I doe prove not onely by all those Testimonies ( for if we be not justified by them , wee are not saved for them ) but also by a new supply of Testimonies , which by divers learned men have been collected , but chiefly by our most learned x Primate , whereof I will recite so many , as his y adversary hath meddled with , that I may briefly , and as it were in transcursu , vindicate them from his cavils . Of these the first is * Origen : I can hardly perswade my selfe , that there can be any worke which may of duty or debt require the remuneration of God : Seeing even that , that we are able to doe , to thinke , or to speake , wee doe it by his gift and bounty : What debt then shall there be of his , whose grace hath gone before ? from whence I reason thus : To no gifts of his , God is a debtour , or oweth reward , as due : All our good workes are his gifts , therefore to none of our good workes is God a debtour , or oweth reward , as due . Wherof the reason being , because they are the gifts of God , proceeding from his grace , which precedeth our good workes , hee is proved to bee ridiculum caput , who answereth , that Origen speaketh of such workes , as are done by the sole power of mans free will without grace . § . IX . Hilarie , writing upon the parable of the Workemen , Matth. 20. having said , that the Gentiles , who upon the preaching of the Gospell were to bee saved by the justification of faith , were meant by those , who being called at the eleventh houre , were the first that in the evening received the gift of the wages appointed for the labour of the whole day : he addeth these words . Merces quidem ex dono nulla est , quia debetur ex opere , sed gratuitam Deus omnibus ex fidei justificatione donavit . Wages indeed by gift there is none , because by the worke it is due : but to all by the justification of faith God hath given the same free . Whence I argue : No wages is of free gift . Why ? because it is due to the worke . Eternall life is of free gift , which God giveth to all that beleeve by the justification of faith . Therefore eternall life is not wages . Mat. Yea , but Hilarie elsewhere saith , that the kingdome of God is the wages of such as live well . Answ. It is merces indeed non debita sed gratuita ; not wages , but a free reward . For so in this very place he calleth it first , donum mercedis the gift of reward , secondly , gratuitum , free , thirdly , in the words next following gratuitam mercedem , a free reward ; and lastly hee saith , that the gift of grace doth give the reward of the Law well and blamelessely kept , to them that beleeve by faith , being of the last made the first , that is , saved . For the first which were made last , who murmured at this free reward , were of the many that were called , z but not of the few which are chosen . Absurd therefore is his answere , who saith , that Hillarie saith no more , but that faith and justification by faith is the free gift of God , but that there is not a word to signifie that heaven is not the wages of good workes which notwithstanding is the thing to bee concluded from hence . So that according to this wife exposition , by the wages , which according to the parable is in the evening given to the labourers , is faith , or justification by faith , meant , and not eternall life which is the end of our faith and the reward of all our labours ; which according to the judgement of all Writers , even Bellarmine himselfe is signified by the day-penny given to them who of the last were made first : For the day-penny was both the mercenary wages contracted for by those who were first ; and the free reward , which the bounty of the Master of the vineyard bestowed freely on the last , who were made first , that is , saved . § . X. Ambrose , after hee had said , Hîc quidem luctamur , sed alibi coronamur , Here we wrestle but elsewhere we are crowned : lest he should seeme to arrogate unto himselfe , as if by his wrestling hee deserved the crowne , addeth by way of prevention : I spake not of my selfe alone , but of all men in generall . Nam unde mihi tantum meriti , cui indulgentia pro corona est ? for whence should I have so great merit , to whom indulgence is for a crowne ? Hence I reason thus : to whom Gods indulgence or mercie in pardoning their sinnes is their crowne , they cannot plead their merits : But to Ambrose and to all good men a indulgence is their crowne : therefore they cannot plead their merits . Wherefore this was not more humbly , than truely spoken of Ambrose . And elsewhere b : which of us can subsist without mercie ? quid possumus dignum praemiis facere coelestibus , what can wee doe worthy the heavenly rewards ? — by what merit of man is it granted : that this corruptible flesh should put on incorruption ? — the sufferings of this time are unworthy to the glory that is to come . Therefore the forme of heavenly decrees doth proceed with men , not according to our merits , but according to Gods mercie . To this a frivolous answere is given , that Ambrose speaketh of merits , as contradistinguished from Gods mercie : when Ambrose speaketh of himselfe and of all the faithfull who are endued with grace , who notwithstanding are not able to doe or suffer any thing worthy of the future glory . § . XI . Basil on those wordes , Psalm . 33. 18. the eye of the Lord is upon them that hope in his mercy , hee saith , that he doth hope in his mercie , who not trusting in his owne good deeds , nor looking to bee justified by workes , hath the hope of salvation onely in the mercies of God. To this an impudent answere is given , that they are said to hope in Gods mercie , who hope that their good workes , proceeding from the grace of God , are by his mercie made meritorious of eternall life . For which they have have no ground either in Scriptures or Fathers , praeter impudentiam asseverandi . And surely , if this had beene Basils meaning , he should have set downe the description of a proud justitiarie , rather than of an humble Christian , such as he intended to describe . For speaking of those words , who hope in his mercie , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. the Psalmist setteth forth the humility of them that serve the Lord : how doe they hope on his mercies ? for hee that doth not trust to his owne good deeds , nor expecteth to bee justified by workes , but hath his onely hope of salvation in the mercies of God : but he that trusteth , that by the grace of God , his workes , are made meritorious , hee doth with the Pharisee trust in his workes , as proceeding from grace . For the Pharisee , though he acknowledged his righteousnesse to come from God , and therefore thanketh him for it , yet he is noted to have trusted c in himselfe . The mercie of God , in which the faithfull hope , is his mercie in forgiving their sinnes , not in making their good workes meritorious : as appeareth by the words immediately following : for saith Basil , when he shall call that saying to minde , Behold the Lord and his reward to render to every man according to his worke , and shall consider his owne evill deeds , he is indeed afraid of punishment , and through feare subjecteth d himselfe to those things which are threatned : but that hee may not be swallowed up of sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he conceiveth good hope looking to the mercies of God and his love to mankinde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the hope which he conceiveth is this , that his soule shall be delivered from death . But though they cannot answer this place , yet they will clavum clavo petere , and requite us with another out of Basil , which shall be answer●…d in his due place . In the meane time I adde two other Testimonies out of Basil , for writing on those words of the Psalme , And redeeme us for thy mercies sake . See , saith he , e how hee concludeth his speech . After a thousand virtues , whence doth hee pray to be saved ? By Gods mercie and bounty . 3. And againe , in Psal. 23. 5. where David having descrybed the just and upright man who shall bee saved , saith , this man shall receive the blessing from God , and mercy from God his Saviour . Here saith Basil he sheweth the fruit of good deedes , and very fitly did he conjoyne blessing and mercy . For the rewards , which men doe thinke of , are granted to men onely for Gods bounty sake . For all the righteousnesses of men , doe not equall so much as the gifts already granted , much lesse those which are to come , which doe exceed the thought of man. § . XII . f Hierome , Pro nihilo salvos facies eos ; haud dublum , quin 〈◊〉 , qui ●…on pr●…prio merit●… , sed Dei salvantur clementia , for nothing thou shalt save them , no doubt he meaneth the just , who are not saved by their owne merit , but by the mercy of God. 2. Againe , g Animadverte , quod beatam se dicat ( Maria Mater Domini ) non 〈◊〉 merito atque virtute , sed Dei in se habitantis clementia . Observe , that the blessed Virgin calleth her selfe blessed , not by her owne merit or virtue , but by the clemency of God dwelling in her . 3. And againe , h Tunc justi sumus , then we are just when wee confesse our selves to bee sinners : and our righteousnesse consisteth not in our owne merit , but in the mercy of God. 4. i God resisteth the proud and giveth grace to the humble , but where is grace , it is not the retribution of workes , but the largesse of the giver ; that the saying of the Apostle may be fulfilled , it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . 5. Writing on those words , k Esai . 64. 8. thou art our Father , hee saith , Si nostra consideremus merita desperandum est , si tuam autem clementiam , &c. If wee consider our merits , wee must despaire , but if thy clemency , who doest scourge every sonne whom thou receivest , we dare powre forth our prayers . 6. l When the day of judgement or of death shall come , all hands will bee dissolved — because no worke shall bee found worthy Gods justice , and in his sight shall no man living be j●…stified , ( namely , if he enter into judgement with him ) whereupon the Prophet saith in the Ps●…lme , If thou Lord observe iniquities , who shall abide ? To these two that thred-bare answere is given , that they speake of humane workes not assisted by grace : when it is plaine , that the former words are spoken in the person of Gods children , whose good workes are alwayes assisted by grace : the latter of all men , even of the best , whose workes , though proceeding from grace , are stained with the flesh , and therefore not worthy of Gods justice . § . XIII . The same answere is given to the testimonies of Maca●…ius and Marcus the Eremits ; which cannot bee so eluded . m Macarius speaking of the dignity of Christians , for whom God hath prepared a kingdome , writeth thus , As touching the gift therefore which they shall inherit , a man might well say , that if any one should ●…ven from the creation of Adam to the consummation of the world , fight against Satan , and should suffer afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee should doe no great matter in respect of the glory which he shall inherit . Marcus among his twenty two n sentences concerning those who thinke to bee justified by workes , which in the first ●…entence hee calleth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath divers against merits , whereof I will cite a few . Our Lord , saith he , o when he would shew , that the keeping of the whole Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debita , to bee performed as a debt , and that the adoption of sonnes is given by his blood ; hee saith , when you shall have done all things that are commanded you , say , wee are unprofitable servants , we have done what was our duety to doe : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the kingdome of heaven is not wages or a mercenary reward of workes , but the Grace or free Gift of the Lord prepared for his faithfull servants . The p servant doth no require liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a de●…erved reward — but receiveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as given by grace . q Some not doing the Commandements thinke they beleeve well . Others doing them , looke to receive the kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as due wages , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . both sorts misse the heavenly Canaan . r From Lords no reward is due to servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither doe they obtaine liberty , unlesse they serve well . s If Christ dyed for us according to the Scriptures , and wee live not to our selves , but to him that dyed for us and rose againe ; surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are bound as debtours to serve him u●…till death : how then shall we esteeme the adoption or inheritance of sonnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due unto us ? § . XIV . Out of Chrysostome many pregnant testimonies are alleaged , first , t In Coloss. homil . 2. Why doth hee call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lot or inheritance by lot ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he sheweth that no man by his owne good workes , doth obtaine the kingdome — for no man sheweth forth such a conversation , that hee should bee worthy of the kindgdome , but this is alto●…ether of the gift of God , wherefore he saith , when you shall have done all , say , we are unprofitable servants , for what things wee ought to doe wee have done . The same hath The●…philact . To this you may adde that which I cited before out of his Treatise De compunctione ad St●…lochium , and that which hee writeth in Psal. 4. & 5. and in his sermon De prim●… homine praelato ●…mni creatur●… . In which it is said , though we should die ten thousand deaths and should shew forth all virtue , though we should performe ten thousand good workes yet we cannot performe any thing worthy of those honours bestowed upon us , worthy of that heavenly kingdome , or correspondent unto it , but it is of his m●…rcie , of his love , of his grace , that we are saved , than which nothing can bee spoken more plaine against the merit of ●…ondignity . To all which a senselesse answere is given , that heaven is the free gift of God , and yet is purchased by our merits , which implyeth a contradiction within it selfe , and is expressely repugnant to the Scriptures , Rom ▪ 4. 4. & 11. 6. And the reason which is given to prove it , doth overthrow it ; because the good works which they call merits , are the free gifts of God , and therfore cannot merit of God , as I have shewed before . § . XV. To that which is alleaged out of the life of Saint u Anth●…ny , and out of Augustine , in Psal. 36. Conc. 2. in both which places is notably expressed the infinite disproportion betweene that we can doe or suffer ( which the Papists call merits ) and the heavenly reward , which evidently overthroweth the Popish doctrine of meri●…s , as I have heretofore proved ; it is answered , that notwithstanding all this disproportion , eternall life is given , and justly given as the reward thereof . But the question is not whether God doth justly give the reward which he hath freely promised , but whether we doe merit and deserve it . This answere therefore is frivolous . Out of Augustine I have before produced manifold and manifest testimonies : but yet because the Papists alleage out of him two Assertions , which to them seeme contrary to that wee hold ; to wit , that God is our debtour in respect of eternall life , and that in justice he doth render it unto us ; I will br●…efly cleare them . For first Augustine * every where professeth , that God is not a debtour unto us in respect of out desert , but in regard of his gracious promise , which proveth not our merit , but the contrary . For what he freely promised without respect of our worthinesse or desert , that hee also promised to give freely . And therefore eternall life , when it is given according to his promise , it is given freely and without our desert . God is a debtour onely in respect of his promise , a debtour unto himselfe , as I have said before , in respect of his trueth and fidelity ; it being impossible , that he should lie or deny himselfe , but not a debtour to us in respect of our desert or dignity . ●…or whatsoever hee hath promised us , x he hath promised it to them that are unworthy , as was alleag●…d befor●… out of Augustine in Psal. 109. that it should not bee promised as a wages or a mercenary reward , but being Grace might according to the name be graciously given . Againe , it is just with God , that hee should render to the faithfull eternall life , not because they deserve it , but because he hath promised it : for what he hath promised he is faithfull and just to performe . But hee hath promised without respect of our desert to give it freely , therefore it is just , that he should freely give it to us , and without our desert . XI . § . XVI . y Theodoret , The salvation of men dependeth on Gods mercie alone : for wee doe not attaine unto it , as wages : but it is the gift of Gods goodnesse , wherefore the Lord saith , Propter me salvabo , I will save for mine owne sake , &c. To this the answere is shamelesse : that this place maketh not for our purpose . And why ? For by salvation is not meant eternall life , but of our first vocation , wherof there is no shew . As though Theodoret did contend that we doe not attaine to our first vocation ( by which we are as it were called into the vineyard ) as wages . And againe , he speaketh of the Church , that is , of them that are already called , and no doubt , but that by the same grace , by which wee are elected , called , justified , wee are also saved : but that was free and undeserved , and therefore so is this . Againe , z The crownes surpasse the fights , the rewards are not to bee compared with the labo●…rs . For the labour is small but great gaine is hoped for , and therefore hee called those things which are expected , not wages , but glory , Rom. 8. 18. and in Rom. 6. 23. Hîc non dicit mercedem , sed gratiam , heere hee doth not say wages but grace . It is answered , that although the reward doe much surpasse the paines , yet it is a just reward . No doubt . But why just ? Not because it is equall as it ought to bee , if it bee rendred to merit of condignity ; but because it is promised , and accordingly given of God the righteeous Iudge . Prospers testimony a which Bellarmine ( to whom his Disciple doth referre us ) sought to obscure , was before cleared to bee most pregnant against the merit of good workes : unto which wee may adde that on Psal. 102. upon these words , who crowneth with mercy ; that we may understand , saith he , that by the same mercy the crownes of good workes which hee calleth merits are given , by which were given the merits of the crownes , that is , freely and without merit or desert . § . XVII . And this was the doctrine of the primitive Church for the first five hundred yeares , and was continued in the next five hundred , and in the third also , as is plentifully proved by multitude of testimonies , in the said learned worke of our most learned Primate , unto which , because his adversary giveth no answer , I will referre the Chri stian reader , citing onely a few of the latter times , as it were , for a taste . Venerable Bede , b Et hoc , non ex meritis , sed sola gratia . And thus that the godly man shall bee well rewarded , is not by merits , but by grace onely . c Haymo : vita aeterna nulli per debitum redditur , sed per gratuitam misericordiam datur Eternal life is rendred to none by debt or duty , but is given by free mercie . d Rupertus , the greatnesse or eternity of heavenly glory is a matter not of merit but of grace . e Photius In Rom. 6. 23. hee did not say that eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages of good workes , but a free gift . f Oecumen . in Coloss. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. well did he call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being a certaine inheritance and gift , for the sufferings of this present time are not worthy , &c. Rom. 8. 18. On which place also hee saith , g the Apostle sheweth , that wee neither can suffer , nor conferre any thing worthy the remuneration that shall bee there . I conclude with h Anselmus , Si homo mille annis serviret Deo etiam ferventissimè , non mereretur ex condigno dimidiam diem esse in regno coelorum . If a man should serve God a thousand yeares and that most fervently he should not condignely merit to bee halfe a day in the Kingdome of heaven . CHAP. V. Bellarmines dispute , sirst , concerning the name merit . Secondly , concerning the thing , which he endevoureth to prove out of the Scriptures . § . I. NOw we are come to Bellarmines dispute concerning merits . Wherein he discourseth first of the name , and afterwards of the thing it selfe . As touching the name hee endevoureth to prove , that it is grounded on the Scriptures . And to this purpose he alleageth in the first place , Eccl. 16. 14. which he according to the vulgar Latine translation , readeth thus ; omnis mis●…ricordia faciet locum unicuique secundum meritum operum suorum , all mercie shall make place for every one according to the merit of his workes . So that his first proofe is nothing but a corrupt translation of a testimony cited out of an Apocryphall Booke . The words in the originall are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make way for every worke of mercie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for every man shall finde according to his wo●…kes , that is , saith Bellarmine , according to the merit of his workes . Answ. But the phra●…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is often used in the Scripture , as when it is said God will judge every man , or he will render to every one , according to their workes , doth not import merit , that the name of merit should thereon be grounded ; but the quality of mens workes , whether good or evill , that is , hee will graciously reward them that have done well ; and he will severely punish those that have done evill : and so it is expounded , 2 Cor. 5. 10. according to that which hee hath done , whether good or evill , so Rom. 2. 6 , 7 , 8. Matth. 16. 27. cum Matth. 25. 46. Ioh. 5. 29. This truth is acknowledged by a Gregory the great : it is one thing saith hee to render secundum opera according to workes , and another thing to render propter ipsa ●…pera for the workes themselves : for in that which is said , according to workes , ipsa operum qualitas intelligitur , the quality it selfe of the workes is understood , that whose workes shall appeare to bee good , his retribution also shall bee glorious , which words were spoken by Gregory in answer to an objection , which is the same with Bellarmines in this place . If the felicity of Saints be mercie , and not acquired by merits ( as you say ) what shall become of that which is written , and thou shalt render to every man according to his workes . If it be rendred according to workes , how shall it be esteemed mercie ? But , saith he , it is one thing to say according to workes , whereby the quality onely is noted , good or bad ; another , for the workes themselves , which noteth merit . But the Scripture no where saith that God doth reward the godly , pr●…pter opera sua , but thus it speaketh , To thee Lord , mercie for thou rewardest every man , that is , every good man according to his work , you see then , that the obje●…tion made against Gregories assertion , or rather Davids , is Bellarmines ; the answer , which Gregory maketh is ours . Yea but Hierome , saith Bellarmine , who was most skilfull in the three languages doth use to translate that which in the Hebrew and Greeke , is according to workes by the word merit , saying , according to the merit of their workes . Answ. If he did so , that would not prove the use of the name merit in the Scriptures ; but indeed he doth ●…ot so : for usually hee rendreth secundum opera according to their workes . Indeed Latine interpreters of latter times in the Church of Rome , being poisoned with the Popish doctrine of merits , are very forward as might be shewed at large , to ●…oist in the word merit into their translations where the originall , which they translate , hath no such thing : an instance whereof I will hereafter give in the translatour of Ignatius . The vulgar Latine is more sparing howsoever Gen. 4. 13. it rendreth the words of Caines complaint thus , Major est iniquitas mea , quam ●…t veniam merear : My sinne is greater than I can merit , that is , according to the ordinary use among the Latines , obtaine pardon : for it cannot without great absurdity bee understood of merit properly . Howbeit the words are rather thus to bee rendred , my punishment is greater than I am able to beare : which interpretation is proved by those reasons which Cain useth in that place , to aggravate , not his sinne but his punishment . Besides that place the verbe mereri is used but eight b times in the Latine Bible , and alwaies in sense the worse , viz. deserving punishment : and that is the proper sense : for sinnes are properly merits of punishment , and therefore to merit punishment is properly attributed to them . The Nowne merit is used but thrice , and that onely in the Booke of Ecclesiasticus , that is to say , besides this place in two others , where it signifieth , not merit of reward , but worth or dignity , as namely of the soule . chap. 10 , 31. Of the men , chap. 38. 18. So that the name merit taken in the popish sense , for a good worke deserving the reward of eternall life , hath no warrant at all not so much as in the Latine vulgar translation , and much lesse in the originall Scriptures themselves . § . II. His second testimony is Heb. 13. 16. to doe good and to communicate forget not , talibus enim host●…is promeretur Deus , for with such hosts ( say our Rhemists ) God is promerited . The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unaptly and barbarously translated promeretur , when as it properly signifieth is well pleased : and the meaning is , that such sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; well pleasing or acceptable unto God. Oecumenius expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleased . But not all ●…hings that please God doe merit of him . Servants must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well pleasing to their Masters , Tit. 2. 6 ▪ and doe that which is pleasing in their sight , who notwithstanding cannot merit any thing at their hands . So all our obedience in do●…ing that will of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable , is pleasing to God , and wee our selves in so doing are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable to God : but when wee have done all things that wee can , wee cannot merit so much as thankes , but must confesse our selves to bee unprofitable servants , in doing but that which was our duety to doe . Luk. 17. 10. Here therefore nothing but a barbarous translation is alleaged to prove that , which is not in the originall ●…text . Bellarmine , though hee cannot deny it to bee barbarous , yet he saith it is a very fit translation : for most properly we say in Latine , that one man doth merit of another and oblige him to him to himselfe , wh●… doth any thing whereby another is pleased or delighted . I answere , first , that who so doth merit of another doth also please him : but not whosoever doth that which is pleasing unto another , doth also merit of him as I said before of servants . Secondly , there is great disparity between God and man. One man may merit of another , or oblige or make him beholding unto him . It is therefore a strange conceit of Bellarmine , because one man may merit of another , by doing him a pleasure , that therfore a man may m●…rit of God ▪ or oblige him unto him . By doing good we profit our selves and others , but we cannot profit God : our goodnes reacheth not to him , Psal. 16. 2. Can a man bee profitable unto God ? saith Eliphaz : is it any pleasure to the Almighty that thou art righteous , or is it gaine to him that thou makest thy way perfect , Iob. 22. 2 , 3. and so Elihu , Iob. 35. 7 , 8. This translation therefore , as it is barbarous , so it is impious , in making God beholden unto us . Yea but saith Bellarmine , this word being joyned with that of sacrifices . doth not onely signifie , that God is delighted with good workes , but that his favour is procured , and hee induced to reward them that doe well . Answer . The Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is made propitious , or as Bellarmine alleaging out of Latine Chrysostome placatur , where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the text of the Apostle . For the sacrifice of Christ alone by it selfe is propitiatory ; the sacrifices of the Law , onely as they were types of it . As for the spirituall sacrifices , whereof the Apostle speaketh , they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory , but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable and well pleasing in Christ , as being perfumed with the odours of his sacrifice . This therefore was but a poore and indeed a base shift , which Bellarmine was put to , who finding no releefe in the originall text of the Scripture , is faine to flee unto corrupt translations , as he doth not only in these two places already alleaged ; but also in that allegation of Chrysostome , for placatur : and as afterwards wee shall see in citing Ignatius and other Greeke Fathers . § . III. And this is all the footing that the name merit hath in the Scriptures . For though , Bellarmine adde two other arguments : yet they belong not to the name but to the thing . So that here Bellarmine might have begun his third Chapter with this transition , sed ut ad rem ipsam veniamus , Having spoken of the name , let us come to the thing . For his other two arguments , the one from the word Dignity , the other , from the name reward used in the Scriptures , doe not prove the use of the of the name merit in the holy Scriptures , but serve , in his conceit , to prove the thing ; and are indeed two principall arguments which he bringeth to prove the merit of good workes , which it shall suffice to answere in their due place . For I doe not thinke them worthy of double paines . Only for the present , I answer , to the first , that where is speech of our dignity , it is to bee ascribed to Gods dignation , as Bernard well saith d Digni nos sumus sedipsius dignatione , non dignitate nostra , wee are worthy , but by his dignation , or deigning to accept of us as worthy , not by our own worthines , secondly , the words dignus and dignè sometimes do signifie not the equality of worth , but that which is convenient meet or becomming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 2. 12. 3 Ioh. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 27. To the second , thatthere are rewards free , liberal , and undeserved as wel as those which be mercenary , and deserved and therfore the name of reward doth not alwaies presuppose merit , or desert . To which purpose let the reader compare these paralell places , Mat. 5. 46. Luk. 6. 32. where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used in the selfe same sense . For if you love those that love you , what reward have you , quam mercedem habetis saith Matthew , quae vobis est gratia ? saith Luke , what thankes have you ? in the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus much of the name . § . IV. For the thing Bellarmine bringeth three sorts of proofes : Authority of Scripture , Testimonies of Fathers , and reason . The authorityes of Scripture he reduceth to seven heads . The first is of those places wh●…re eternall life is called merces , reward . His reason is thus framed : If eternall life be the reward of good workes , then good workes doe merit it : but the former is true , viz. that eternall life is the reward good workes : therefore the latter , viz. that good workes doe merit eternall life . Answ. The proposition he taketh for granted : all his proofe in this place being that sine dubitatione without doubt it is true . But in his second Chapter he proved it by this , which goeth for a maxi●…e among them , that merces and meritum are relatives . But I answere by distinction . That merces reward is of two sorts . It is either debita due , as justly deserved , or grat●…ita as freely bestowed , and without desert : as Ambrose also distinguisheth . Alia est merces , saith hee , e liberalitatis & gratia , aliud virtutis stipendium , laboris rem●…neratio , which distinction is insiunated by the Apostle , Rom. 4. 4. for reward is either imputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to grace , as the inheritance of an adopted sonne : or rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to debt , or duty , as the hire or wages of an hired servant , or labourer , f who is worthy of his hire . And is acknowledged by g Bellarmine . For when the Apostle saith , to him that worketh , the reward is not imputed according to grace , but according to debt , satis aperitè indicat , esse quandam mercedem , qua imputari possit secundum gratiam , non secundum debitum , he doth plainely enough shew , that there is a certaine reward , which may bee imputed according to grace , not according to debt . Merces noftra saith h Augustine , gratia vocatur . Si gratia est gratis datur . Our reward is called gratia , ( so the Latine translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) if it be grace , it is freely given . And againe , i God hath sent a Physitian , hee hath sent a Saviour , hee hath sent him who should heale freely : that is but little , that hee should heale freely , who should also give reward to them that are healed . Nothing can be added to this benevolence . Who is he that will say , let me heale thee , and I give thee a reward . Of this free reward wee have examples and Testimonies in the holy Scriptures ; as first , that which Bellarmine in the first place citeth k very impertinently to prove the name merit , Gen , 15. 1. where the Lord saith to Abraham , I am thy shield and thy exceeding great reward . Psalm . 127. 3. heritage and reward used promiscuously . Children are an heritage from the Lord , and the fruit of the wombe is his reward . And so merces and gratia , as was noted before out of Matth. 5. 46. and Luk. 6. 30. Such a reward is our inheritance in heaven , which is therefore called the reward of inheritance , Col. 3. 24. And this most plainely appeareth in the antithesis which the Apostle maketh betweene the reward of sinne and the reward of piety . The wages of sinne is death , but eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free gift of GOD in IESVS CHRIST our LORD , Rom. 6. 23. But of this place we have spoken in our fourth Testimonie , whereby it appeareth , that howsoever merces debita , that is wages , and meri●…um are relatives , yet merit , and the reward of eternall life : or any other free reward , are not relatives . Among men wages hath place , because the labourer deserveth it , and he that hireth him is benefited by the labour , and there is ordinarily a due proportion betweene the labour and the wages . But with God it is otherwise : we can deserve nothing of him , neither is hee benefited by our labours , neither is there any proportion betweene our workes and the reward of eternall life . The proposition therefore , though by him taken for granted , is by us to be denyed . § . V. The assumption , that eternall life is the reward of good workes , wee freely confesse , so it bee understood of a free reward ; which , as it was graciously promised , so it is freely and undeservedly given . Bellarmine therefore should have proved , that eternall life is a mercenary , and on our part a deserved reward . But of all the places which he quoteth , both in the second and third Chapters , where the word mer●…es is used , not one doth prove eternall life to bee a deserved reward , or imply the merit of condignity . As Genes . 15. 1. I am thy shield and thy exceeding great reward , 2 Chron. 15. 7. Your worke shall be rewarded , Prov. 11. 18. To him that sowe●…h righteousnesse there shall bee a sure reward . For as Hos. 10. 12. Hee that soweth in righteousnesse , shall reape in mercie , Wisd. 5. 16. The righteous shall live for ever , and their reward is with the Lord , Eccl. 18. 22. The reward of the Lord abideth for ever , Esai . 40. 10. Behold the Lord will come , and his reward with ▪ him , so Apo●… . 22. 12. Matth. 5. 12. great is your reward in heaven , 1 Cor. 3. 8. Every one shall recive his owne reward , according to his owne labour . § . VI. Onely there may bee question of that place , Matth. 20. 8. Call the labourers , and give them their wages , which Bellarmin●… citeth in the third Chapter , and afterwards urgeth , both in the same Chapter , and in the seventeenth , and also nineteenth . And for as much as this place is often alleaged by the Papists to prove , that eternall life is the wages , or hire due to good wo●…kes , I will therefore shew , first , that it maketh not for them : secondly , that it maketh against them . For the first : I affirme , that from parables nothing can be proved that is besides the scope of them . The scope of this parable is to shew , that many who are first shall be last , and the last first , and that many are called but few chosen , as appeareth both by the last verse of the former Chapter , for proofe whereof this parable is ▪ propounded , for so he saith , vers . 1. For the kingdome of heaven , &c. And also by the sixteenth verse of the Chapter , which is the reddition of the parable . So the last shall be first , and the first last , for many be called but few are chosen . The first are they who were called early in the morning , and hired for a certaine wages or hire , viz. for a penny by the day . But the first , in the sequele of the parable became the last . If therefore it bee alleaged , that to these eternall life was given for the hire of their labour ; I say , it is not onely besides , but also contrary to the scope of the parable , which was to shew , that those who were first c●…lled , were of the many that are called , but not of the few that are chosen , and consequently , not of the few that are saved . The penny therefore that was promised by the housholder , and received by these workemen , doth not signifie eternall life as Saint l Basill supposeth . For though they received the penny , yet because they were called but not chosen , they missed of eternall life . Thus therefore I argue : Eternall life was not received by these workemen ; for they were called , and not chosen . The penny , which was promised , was received by these workemen , vers . 10 , 11 , 14. therefore the penny , which was promised , is not eternall life . And this may be gathered out of the parable it selfe . First , because these we●…e meere hirelings , who would not worke , but for a certaine hire , led onely by reward , for the obtayning whereof they trusted in their owne merits . Secondly , because after they had received their penny , they envied their fellow workemen , whom the Lord rewarded , not according to their merits , but according to his owne bounty , to which they trusted and not to their owne merit . Thirdly , because they murmured against the housholder , as if he had not dealt with them according to their desert , who had wrought twelve houres , and had borne the burden and the heate of the day . Fourthly , because being sharpely reproved by the Lord of the vineyard , they were sent away with indignation , saying to one of them , which was intended to all : take that which is thine , and bee gone : but whither doth hee bid them goe ? Basil gues●…eth , whither , they who be on the left hand , shall be m commanded to goe . And this may further be proved by conference with the like place , Luk. 13. 30. where our Saviour having told the Iewes , who were first called , that they should bee excluded out of the kingdome of God , and the Gentiles from all parts of the world should be admitted , saith , and behold there are last which shall be first , meaning the Gentiles : and there are first , meaning the Iewes , which shall be last , that is , excluded out of the number of them that shall bee saved . For as elsewhere also he saith , Many are called Matth. 22. 14. ( of which number was hee that comming without his wedding garment was cast into utter darkenesse , vers . 13. ) but few are chosen . § . VII . For the second : that this parable maketh against them , I prove thus . If this reward , whatsoever it be , were rendred according to merit , and according to justice , as a just and deserved reward ; then there would have beene a due proportion observed betweene the labour and the reward : so that a greater reward should have been given to the greater labour , and a lesse to the lesse . But here the unequall labours , of 12 , of 9 , of 6 , of 3 , of one houre the same reward is given , viz. to every one a peny , not according to the merit of the labourers , for then ( dividing the penny into twelve parts ) to them that were called at the third hour●… nine parts of a penny , to them that were called at the sixth houre halfe a penny , to them at the ninth houre the fourth part of a penny , to them at the eleventh houre but one twelfth part of a penny should have beene given ; but according to the good pleasure of the housholder , who alleageth , he might doe with his owne what hee plealeth , and therefore would give to him who wrought but one houre , and that in the coole of the day , as much as to him that wrought twelve , having bo●…ne the burden and the heate of the day . Whereupon n Prosper , as you have heard , inferreth , that whereas God did make those who were called at the eleventh 〈◊〉 equall with the first , he did it to commend the excellencie of h●… grace , not paying a price or hire to their labours , but powring forth the riches of his bountie upon them whom he chose without workes , that they also who tooke great paines and received no more than the last , might understand , that they received a gift of grace , and not wages of workes . For as R●…dulphus o Ardens speaking of these words vers . 13. diddest thou not agree with me for a penny ; let no man , saith he , thinke that God is by covenant as it were bound ( to us ) to pay what he hath promised . For as God is free to promise , so also he is free to pay : especially , seeing as well the merits , as the rewards are his grace . For God in us doth crowne nothing but his owne grace ; who , if he would deale strictly with us , there would no man living bee justified in his sight . Whereupon the Apostle , who had laboured more than they all , saith , I reckon , that the sufferings of this time are not condigne to the future glory shall bee revealed in us , ergo hac canventio nihil ali●…d est quàm voluntaria Dei promissto , therefore this agreement is nothing else but Gods voluntary promise . p Ferus also writing on these words saith , this parable doth teach us , that it is grace , and not debt , whatsoever is given unto us of God : and that where is no debt or duty , but all is given of grace , there no wrong is done . And further , that you may see how little this parable maketh for merit-mongers : wee may observe , that as divers of the Fathers understood by the first the Iewes , at least the justitiaries among them , who , the Lord having made a covenant with them of workes , that for their dayes labour hee should give them a penny ; expecting reward according to their merit , were of the first made last : so by the last the faithfull among all nations , with whom the Lord hath made the covenant of grace , not promising to pay them according to the merit of their worke , but to q give them what to him should seeme just according to the Covenant of grace , which promiseth the reward of keeping the whole Law to them that truely beleeve ; who expecting reward , not according to their owne merit , but according to the grace and good pleasure of God in whom they ●…trusted , were of the last made the first . So farre is this parable from proving , thatet ernall life is given to men according to the merit of their workes , that it proveth , that the reward which is given , is freely given , and that those who seeke ●…o obtayne eternall life by their owne desert , doe misse of it . § . VIII . But here Bellarmine cavilleth with the answeres of Melancthon and Calvin , who , as is it seemeth , understanding , as the most doe , by the day-pennie the equall reward of eternall life , doe answere : First , that it may be called merces a reward , in regard of the promise ( which it selfe is free ) of that which is freely given , and therefore is a reward of grace , and not of merit : Secondly , because it is the reward of the inheritance , s which , though given in Gods purpose before all times to those whom hee hath elected in Christ without respect of workes : yet to draw us unto obedience , and to fit us for our inheritance , he hath promised it as a free reward of our faith and obedience : To the first Bellarmine replyeth , that the reward is given to the workes , which is the condition of the promise , and not to the promise it selfe . I rejoyne , that it is given to the works , according to the promise , that is , as a free reward . To the second hee saith , that eternall is more properly called reward , than inheritance , &c. I answere , primarily it is the inheritance intended before all time in Christ without respect of workes , and in the fulnesse of time purchased by Christ , and so promised to all the faithfull : and yet in a secondary respect , that we might be allured to obedience and to good workes , by which we might be fitted for that heavenly inheritance , into which no uncleane thing can enter , it is also promised as a gracious reward , freely given of God , not merited by us . Even as a father having adopted a sonne , thereby intending to him and indeed entitling him to his inheritance ; should upon his obedience , either already performed , or to be performed , promise to make him his heire . In this case , who seeeth not , that although the sonne come to his fathers patrimonie , both as his inherita●…ce and as a reward , Yet the prime title is the right of inherit●…nce ▪ the second is the title of free donation . But of merit ( though the sonne behave himselfe never so well ) no title at all . Neither is that the more honourable title , as Bellarmine here absurdly avoucheth , unlesse that we rre to thinke , that the mercenary title of an hired servant , is more honourable than the hereditary title of a sonne . For this is all the honour , which , by their doctrine , accrueth to the children of God , that they turne the adopted sonnes of God into mercenary servants , and the inheritance of sonnes into the wages of servants . But of this , heretofore . § IX . Others , perceiving that the equality of reward rendred to labours so unequall , as of twelve houres , and of one , cannot stand with justice , if rendred as in justice due : ( for it is just , where the reward is of duety , that the greater labour should receive the greater reward : howbeit , as you heard out of Ferus , where all is of grace no wrong is done ; for may I not doe with mine what pleaseth mee , saith the Master of the vineyard ) have sought out another evasion . That they who were called at the eleventh houre , and so wrought but one houre , laboured as much as the first , who laboured all the day : which is not worth the confuting . For if in one houre they laboured as much , as the other in twelve , then deserved they as great a reward at the least . Why then did their fellow labourers expect a greater reward ? Why did they murmure at their Lords unequall dealing ? And why did not the Lord himselfe plead , that equall reward was to bee given to equall labours ●… Why did he plead his right to doe with his owne what he pleaseth ●… but that he would have it understood , that the reward by him given , was not of duety , but of grace ; not rendred as a debt out of duety , but given as a free reward out of his owne bounty , and as Bellarmine himselfe saith , t non ex justitia , sed ex liberalitate . This fiction therefore , never heard of before , was by Maldonate u devised for a poore shift in a desperate cause . § X. Bellarmines second argument is taken from those places , wherein it is taught that the heavenly reward is given to men according to the measure and proportion of their workes and labour . His argument is thus to be framed . What is given according to the measure and proportion of workes , that the workes doe merit : Eternall life is given according to the measure and proportion of workes : therefore workes doe merit eternall life . The proposition he proveth , because if the reward be given according to the proportion of workes , then there is regard had in giving that reward not onely of the promise , or of the bounty of the rewarder , but also of the dignity of the workes . The assumption he confirm●…th by divers texts of Scripture , as Psalm . 62. 12. thou shalt render to every man according to his workes . Mat. 16. 27. The sonne of man shall come in the glory of his Father with his Angels , and then he shall render to every one according to their workes . Luk. 6. 38. with the same measure that you mete , it shall be measured to you againe . Rom. 2. 6. who will render to every man according to his workes . 1 Cor. 3. 8. every man shall receive his reward according to his owne labour . Gal. 6. 7. what things a man shall s●…w , those also he shall reape . Apoc. 22. 12. Behold I come quickly , and my reward is with me , to render to every man according to his workes . § XI . Before I apply mine answer to the parts of his Syllogisme , I am to propound a twofold distinction concerning the reward of our inheritance . First , that it may bee considered either as our inheritance , or as our reward . Secondly , that it may be considered in respect either of the substance of it , as it is eternall life , or of the degrees of glory therein . As it is our inheritance , as it is eternall life , it is one and the same equally given to all that a●…e saved , and not given unequally according to the proportion of our virtues or workes . It is one and the same , first , in respect of the same meritorious cause , which is the merit of Christ. For as by his righteousnesse we are equally justified ; so by his merits we are equally saved , equally made partakers of that inheritance , which by the same price of his m●…rits is equally purchased for all that truely beleeve . Secondly , it is one and the same objectivè , in respect of the same object , it being the vision or fruition of the same God , who is the chiefe good . Thirdly , in respect of continuance , in regard whereof it is called eternall life , which is one and the same to all , being the same everlasting inheritance , and the same ●…ternall fruition of God and Fellowship , which we shall ever have with Christ , and by him with the whole Trinity . But however eternall life in respect of the substance be on●… and the same equally procured by the merit of Christ ; yet it is not to be doubted , that there are divers degrees of glory , where with God doth crowne the divers degrees of grace , which he hath bestowed on his children in this life . For although all that shall bee saved shall have fulnesse of felicity , so much as they are capable of ; yet some are more capable than others . Even as vessels of divers measures being put into the sea will all be f●…ll of liquor , according to their capacity ; yet some will containe a greater quantity than others . So all the Saints , though all full of happinesse , yet shall not all bee endued with the same measure of glory , but according to their capacity . This is that which heretofore I alleaged out of * S. Ambrose , that god doth give to all that are saved , aequalem mercedem vit●… , non gloriae , equall reward of life , not of glory . These things thus premised , I answere ; first , by denying his proposition . For although , according to the proportion both of habituall grace , and of actuall obedience ( which we call good workes ) the degrees of glory in the life to come shall bee bestowed : yet these degrees are not thereby merited ; but God doth graciously crowne his greater graces , which hee freely bestowed in this life , with a greater measure of glory in the life to come . Besides , Bellarmin●… and other Papists doe teach , that God crowneth our good workes supra condignum , therefore those crownes cannot be merited ex condigno . Secondly , I deny his assumption , averting that eternall life it selfe is not bestowed according to the proportion of our workes , but as it is wholly merited by the obedience of Christ ; so is it equally bestowed upon all the faithfull , who are equally justified by the merits of Christ. § XII . But here Bellarmine cavilleth with two answeres given , as he saith , by our Divines , the former , that divers rewards are given to good workes both in this life and in the world to come , but not eternall life it selfe , against which he proveth , that good workes are rewarded with eternall life , and that there are no rewards in the world to come , which doe not belong to eternall life . Whereas no doubt the meaning of those , who gave that answere , was this , that there are divers degrees of rewards given both in this life , and in the world to come , as namely the divers degrees of glory , but there are not divers degrees of eternall life , that is one and the same to all that are saved . We doe not deny but eternall life is the reward of good workes , and therefore Bellarmine might have spared his paynes in proving that , which we doe not deny ; but we deny it to be given in divers degrees , according to the proportion of mens workes . The other answere , that et●…rnall life is to b●… given to good workes , no otherwise b●…t as they are signes of faith ; which also hee solemnely disputeth against , utterly mistaking the matter . For first , wee say , that God doth graciously reward the virtues and obedience of his owne children , not as their merits , but as his graces . Secondly , we say indeed , that in the Gospell eternall life is promised to those that beleeve without respect of workes , and damnation denounced ●…gainst those that beleeve not : but because both faith and infidelity are inward and hidden , and many deceive themselves with an inward opinion , and an outward profession of faith : therefore the Lord at the last day will proceed in judgement , according to the evidence of mens workes . So that the Lord pronounceth the sentence , according to workes as the signes and evidence of faith , but rewardeth both faith and them , as his owne gifts and graces . Howbeit more properly eternall life it selfe is rendred to the righteousnesse of faith , which is the righteousnesse and merits of Christ imputed to them that beleeve , by which the faithfull are equally justified , and equally entituled to the kingdome of heaven ; but the degrees of glory are given according to the degrees of our sanctification , that is , to the degrees both of the habits of faith and other graces , and of the acts and exercise thereof , which wee call good workes . All which , being Gods owne free gifts , hee doth freely reward , crowning his greater graces , with greater glory . § XIII . As for the places of Scripture which testifie that God will reward men according to their workes : I answere , that secundum opera , according to workes , doth not signifie the proportion , but the quality of workes as I have shewed before out of Gregorie : that is , as in some of the places it is expressed , good workes are to be rewarded with glory , evill with punishment , Rom. 2. 6 , 7 , 8. 2 Cor. 5. 10. &c. And so is that , Gal. 6. 7. to be understood as the Apostle explaineth himselfe , vers . 8. that as every man doth sowe , so he shall reape : viz. he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the Spirit , shall of the Spirit reape everlasting life . The allegation out of Luk. 6. 38. is impertinent , as appeareth by his paralell , Mat. 7. 1 , 2. Iudge not , that you be not judg●…d : for with what judgement ye judge , ye shall be judged , and with what measure you mete , it shall be measured to you againe . For first , it seemeth to speake of humane judgement ; that as wee judge others , so we shall be judged of others , according to the x law of like for like . Secondly , it speaketh of active judging in the worse sense , which is therefore forbidden ; and the reason is from the like judging passive , y as an evill , though just reward thereof : so farre is it from speaking of the reward of eternall life . Or if the place should be generally understood of mens judging well or ill , and of their being judged according , either by God or man ; nothing else can necessarily be gathered , but the like judgement in quality , that is , either good or bad . And the like is to be said of 1 Cor. 3. 8. where the Apostle doth not sp●…ake of the eternall reward , either of life or death , rendred to good or evill workes , according to the proportion thereof : but of the blessing of increase , which God giveth to those that are planters or waterers in his garden , as a reward of their labours . By planters he understandeth himselfe and other Apostles , who were the planters of the Church : by waterers , Apollo and other Evangelists , and Preachers , who fed the Church with their doctrine . The reward of their labours ( who are Gods workemen , vers . 9. labouring for him , and not for themselves ) is the blessing of increase which God giveth thereunto . Even as the harvest is the reward of the earing , not to be asscribed to the merit of earing , but to the blessing of God. And so it is here plainely said , though the Planter and the Waterer shall have their owne rewards : yet their reward is not to bee asscribed to the merit of their labour , but to the blessing of God. I have planted saith Paul , and Apoll●… hath watered , but God gave the increase . So then , neither he that planteth is any thing , nor he that watereth , but God that giveth the increase : Or if the place should generally be understood o●… all workes both good and bad , the meaning would be , that the reward would be answerable either good or bad . That of the Psalmist , Psal. 62. 12. To thee , Lord , mercie , for thou rendrest to every man according to his worke , is not generally to be understood of the workes of all men both good and bad ; ( for the bad works of the wicked hee doth not reward in mercie , but judgement without mercie shall bee executed upon them : ) but of the good workes of the godly onely , which though they bee good and acceptable to God in Christ , yet he rewardeth them not according to merit , but according to his mercie . The place Ap●…c . 22. 12. may be an exposition of the rest . For whereas in the rest it is said , that God will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their d●…eds , here Christ saith , he will render to every one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his worke shall be , viz. good or bad . But here the Papists would seeme to bring a reason à pari , that as the wicked are damned pr●…pter peccata , for their evill workes , so the godly are saved propter opera bona , for their good workes . And as ●…vill workes merit hell , so good workes , pari ratione , merit heaven . Answ. it is impar ratio : there is no equality in the comparison : For first , the Scripture plainely teacheth , that by and for their evill works men are condemned ; and as plainely denieth , that by or for good workes men are saved . Ephes. 2. 8 , 9. Tit. 3. 5. Secondly , any one sinne meriteth death , because it is a breach of the Law , yea , of the whole law , Iam. 2. 10. but not any one good worke can merit heaven , because it is not the fulfilling of the whole law : for there must be a concurrence of all duties . In so much that if a man should performe all the Commandements , and faile in one ; the breach of that one maketh him guilty of all . Thirdly , evill workes are z purely and perfectly evill , and therefore absolutely deserve death : but the good workes are not purely and perfectly good , as I have heretofore prooved . therefore death is the due stipend of sinne , but eternall life is the free gift of God. Fourthly , sinne is absolutely meritorious of damnation ; but so is not our obedience of Salvation . For though we could performe all the commandements by a totall , perpetuall , and perfect obedience , yet wee must acknowledge our selves unprofitable servants , and much lesse could we merit thereby , because we have done but our duety ; and where is no more but duety , there can bee no merit . Debitum non est meritum . § XIIII . His third argument is taken from those places which do so testifie eternall life to be rendred to good workes , that they place the very reason why eternall life is given in good workes . The places bee these , Matth. 25. 34 , 35. Come , ye blessed of my Father , possesse the kingdome prepared f●…r you from the beginning of the world : For I was hungry , and you gave mee meat , &c. and in the same chapter , vers . 21. because thou hast beene faithfull in few things , &c. Apoc. 7. 14. These are they who came out of great tribulation , &c. therefore they are before the Throne of God. In which places the particles , enim , quia , ideo , for , because , therfore , are all causall . His reason standeth thus : To what things the causall particles are applied , they are causes of that to which they have relation ; as namely of Salvation : To workes of charity the causall particles are applied : Therefore workes of charity are causes of Salvation . To the proposition I answere , that causall particles doe not alwaies , nor for the most part , signifie causes so properly called . For that is a grosse er●…our of the Papists , as I noted before . The word cause sometimes is used properly to signifie that argument which hath relation onely to its effect , by virtue whereof the effect hath its being , either as from the efficient , or as of the matter , or as by the forme , or as for the end . Sometimes it is used generally to signifie any argument or reason whatsoever , which is not the cause of the thing , or of the being of that whereof it is said to bee a cause , but of the consequence or conclusion , and thus the rendring of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendring of the cause , though perhaps it bee from the effect , or any other argument . And forasmuch as persons are discerned and knowne by their effects , ( for as our Saviour saith , By their fruits you shall know them ) therefore it is usuall in the Scriptures from the effect to argue and declare the cause : As thus : God is mercifull , for hee rewardeth the godly according to their workes . God is just , for hee rewardeth the wicked according to their sinnes . This man is elect , because he truely beleeveth and repenteth ; this man truely beleeveth , because hee is fruitfull of good workes . This is a good tree , for it bringeth forth good fruite . To the woman that was a sinner a much was forgiven for shee loved much . In those and infinite more examples the cause or reason which is rendred is from the effect . Therefore the proposition is false . § . XV. Now let us consider the places of Scriptnre which hee alleageth , and first Matth. 25. 35. for when I was hungry , &c. This reason , which is alleaged , is not from the cause , as if good workes were the meritorious cause of our inheriting the kingdome of heaven ; but from the effect to prove the cause , which is expressed , Verse 34. as I have shewed b before : For , for what cause are men to be saved ? First , because they are blessed of the Father , that is justified , and therefore entituled to this kingdome . Secondly , because they are elected , and therefore this kingdome was prepared for them from the beginning . Thirdly , because they ar●… the heires of God , for whom our Saviour purchased this inheritance , noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●…rit . But how shall it appeare , who they are that are blessed and justified , for whom this kingdome is prepared , for whom this inheritance is purchased ? By the fruits of justification , election , redemption , and namely by the workes of mercy and chari●…y towards the poore members of Christ : according to which , as the evidence , our Saviour Christ will judge . And thus his reaso●… standeth , those who are blessed of God , that is , justified ; for whom this kingdome wa●… prepared , and this i●…heritance purchased , they are to inheri●… this kingdome . But you are such , as appeareth by the fruits , for your excercising the workes of charity and mercy towards my poore members and that for my sake , is a plaine evidence of your election , justification and redemption and accordi●…g to this evidence I judge of you , come therefore , inherit the kingdome , &c. But to this allegation I have answered twice c before . The second place is out of the same d Chapter , Verse 21. In which there is no causall particle e●…pressed in the originall , neither is it any desert , but duety of the servant to be faithfull , neither any debt or duety of his Lord , but his hou●…y and largesse in rewarding of his fidelity in few things , with making him ruler over many things . The third place is Apoc. 7. 14. Thes●… 〈◊〉 ●…hey who came out of great tribulation , &c. therefore they are 〈◊〉 the Throne of God : In alleaging whereof Bellarmine leaveth out that which is most ma●…riall , that they had washed their robes , and made them white in the blood of the Lambe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they are before the Throne of God , which sheweth , that they stood before the Throne of God , not in their owne merits , but in the merits of Christ , by which they were justified . That which is said of their tribulation doth not insinuate their desert , as though thereby they had deserved to bee before the Throne of God , but the order of their afflictions going before their glorification , and the consecution of eternall life following thereupon ; for as it is said of our Saviour , Phil. 2. that hee having humbled himselfe unto death the Lord did therefore exalt him , Verse 9. and Luke 24. 26. that hee was first to suffer those things , and so to enter into his glory : so of the faithfull it is likewise said , that through much tribulation they must enter into the kingdome of God , Act. 14. 22. And this is the answere which Calvin e giveth to some of these places , that they signifie ordinem consequentiae , magis quam causam . For whom God ha●…h appointed to salvation , for them he hath prepared the way of f ob●…dience and g patience , that therein they make walke towards their Countrey , which is ●…eaven ; good workes therefore and afflictions , are not the cause of salvation , but the way to it . § . XVI . But saith Bellarmine , Christ could not more plai●…ely have expressed , that good workes are the caus●…s of salvation , than when hee said ; for when I was hungry you did , &c. especi●…lly seeing hee ●…seth the same forme of fpeech against the wicked : for I was hungry , and you did not , &c. In which the cause of damnation is noted . I answere , that our Saviour , if hee had meant that good workes are the meri●…orious cause of salvation , hee was able to have expressed it in as plaine termes as Bellarmine dothBut his intent in these reasons , which hee giveth , was not to set downe the causes of salvation or damnation , but the notes and markes of them who are to bee saved or condemned , as the evidence , according to which hee pronounceth sentence . Yea , but Bellarmine will prove , that the particles for and because are truely causall . By what reason ? Forsooth by a circular augmentation , bec●…se good workes are causes . And how did hee prove good workes to be causes ? Because these particles are causall . To prove that workes be causes , meaning meritorious causes , he alleageth three Texts of Scripture , 2 Cor. 4. 17. Gal. 6. 8. Phil. 2. 12. Two whereof I discussed before in their due place , where he endevoured to prove that good workes a●…e necessary necessitate effici●…tiae , as causes of salvation , viz. 2 Cor. 4. 17. lib. 7. cap. 5. § . 7. and of this eighth booke , cap. 2. § . 21. and Phil. 2. 12. lib. 7. cap. 5. §5 . That of Gal. 6. 8. he that soweth to the Spirit , shall of the Spirit reape life everlasting , maketh against him rath●… than for him . For as in the naturall harvest the increase is not to be ascribed to the ploughing and sowing , but to the blessing of God : so much more in the spirituall . § . XVII . But that these particles are not alwaies truely and properly causall Calvin sheweth by a notable instance . God had promised Abraham when hee first called him out of Vr , that in him , that is , in his seed , all the nations of the earth should be blessed . This promise the Lord often renewed , as appeareth in his story , which againe hee confirmeth by oath , Gen. 22. 16. 18. When Abraham had upon tryall in an excellent manner and measure approved both his faith and obedience unto God. By my selfe have I sworne , saith the Lord , that because thou hast done this thing , and hast not withheld thy sonne , thine onely sonne — in thy seed shall all the nations of the earth be blessed , becaus●… thou hast obeyed my voice . Here both in the beginning of the oath and in the end the causall particle is used , shall wee therefore say , that Abrah●…ms obedience did merit that all the nations of the earth , that is , Abraham himselfe and all the faithfull in all nations should bee blessed in the promised seed ? God had long before made this gracious promise to Abraham , without respect of this or any other his workes , and had this act of obedience never beene , the promise of the promised seed in his posterity would have beene performed , so that the grace and love of God was the onely cause , why hee promised to send his owne Sonne , who should take on him the seed of Abraham , and not Abrahams obedience . All that can truely bee said is , that upon this obedience God tooke occasion to renew his promise , and to confirme it by oath , for the further confirmation of Abrahams faith . So that his obedience was so farre from being the cause of the thing promised , as it was but the occasion of renewing the promise . But Bellarmine in this example mentioneth onely that inferiour promise concerning the multiplication of Abrahams seed , and saith , that as God did promise it , so he would have him to merit it by his good workes : even so the Lord having predestinated all the Elect unto Glory , yet his pleasure is , that they should attaine unto it by their owne merits . Which cleane overthroweth the grace of election which which was without respect of workes , and also of salvation . For if our election or salvation be of workes or merits , then is it not of grace . And if this answere of Bellarmine be good , then may it in like manner bee applyed h to that part of the Oath concerning the promised seed , namely , that Abraham by his obedience had merited , that in the promised seede the faithfull of all nations should bee blessed , which is no better than blasphemy . It is true that God hath elected us that wee might bee i holy , and that by the k sanctification of the Spirit we might bee fitted for his kingdome , and receive the l inheritance among those that are sanctified . And this holinesse is so necessary a property and cognizance of them that shall bee saved , as that without it no man m shall see God , wherefore ●…hough it bee not the cause , as I have shewed heretofore , yet it is the way to the Kingdome , and consequently causa sine qu●… non . And therefore that wee may bee stirred up to seeke after holinesse which is so necessary , the Lord in aboundant mercie hath promised eternall life thereunto as the reward , whereby hee doth superaboundantly recompence , all our service and obedience , and most graciously crowne his owne gifts and graces in us . Yea but , saith to●…saack ●…saack ; yet his pleasure was that hee should obtaine them by the merit of prayer . Reply , that a man should merit by prayer , is as absurd , as to imagine , that a poore man , who hath nothing , doth by his begging merit almes . It is true , that when God promiseth good things unto us , as the end , wee are to use those meanes , which God h●…th preordained ( whereof prayer is a principall ) and to walke in that way which leadeth to that end : but those meanes are no merits , nor that way no cause of obtaining that , which God , as hee hath graciously promised , so hee freely bestoweth . § . XVIII . The fourth argument is from those testimonies where the reward is said to bee rendred to good workes out of justice , as 2 Thess. 1. 4. we glory in you in the Churches of God for your patience and fa●…th in all your persecutions and tribulations which you sustaine for an example of the just judgement of God : and after , vers . 6. If yet it bee just with God to repay tribulation to them that vexe you , and to you that are vexed rest with us . 2 Tim. 4. 7 , 8. I have fought a good sight , I have consummate my course , I have kept the faith . Concerning the rest , there is laid up for me a crowne of justice , which our Lord will render to me at that day a just judge . Heb. 6. 10. God is not unjust , that hee should forget your worke . Iam. 1. 12. Blessed is the man that suffereth tentation ; for when he hath beene proved he shall receive the Crowne of life . Apoc. 2. 10. Bee thou faithfull untill death , and I will give thee the Crowne of life . Hereto also , saith hee , belong those places ; Pro. 19. 17. foeneratur Domino he lendeth , as it were upon usury , to the Lord , who hath pi●…y on the poore , 1 Cor. 9 , 24. Know you not , th●… they which runne in the race , all runne indeed , but one receiveth the price ? so runne , that you may obtaine , 2. Tim. 1. 12. I am sure , that he is able to keepe my depositum unto that day . For he should doe wrong , who should either not repay , that which was lent , or not pay the prize to him that overcommeth , or not restore the depositum , that is , the thing which is committed to his trust : For all these include justice . His argument is thus to be framed : That reward which God in justice rendreth to good works is merited by them : Eternall life is a reward which God in justice rendreth to good works : Therefore eternall life is merited by them . The proposition he taketh for ●…ranted ; the assumption hee proveth by all those testimonies , which he hath alleaged . § . XIX . But first I answere to his proposition , by distinguishing the word justice : which is taken either universally , a comprehending all morall virtues , and so it is all one with Gods goodnesse , both as hee is good in himselfe , and as hee is good to his creatures , comprising the bounty , and therein the love the grace and mercie of God , as well as that which more properly is called his justice . So that what good things is rendred accor●…ing to this justice , is not therfore merited . More particularly justice is either in word or deed . God is just in his word , both in respect of his precepts which are just , b as a just Law-giver , and also in respect of his promises , in performance whereof hee is c faithfull and d just . For it is a just thing for any to stand to his promises , yea , as the Oratour saith e f●…ndamentum est justiti●… fides . Hence in the Scriptures faithfull and just are sometimes joyned as synonyma , 1 Ioh. 1. 9 If wee confesse our sinnes , he is faithfull and just to forgive us our sinnes . And in this sense God is said to be just , when hee doth render unto us that which he hath promised . So in the places alleaged , 2 Tim. 4. 7 , 8. Heb. 6. 10. Iam. 1. 12. Hee is just also in his workes , Psal. 48. 10. & 145. 17. For God doth whatsoever he willeth , f and whatsoever he willeth , that is just . This justice by Philosophers is distinguished into distributive and commutative , both observing equality ; the former geometricall ; the later arithmeticall . But this distinction doth not agree to the justice of God in respect of the later branch , which consisteth in commutation , that is , in mutuall giving and receiving . For God giveth all things to all , Act. 17. 25. but receiveth not any thing from any . Rom. 11. 35 ▪ as I have said before , and therefore cannot be a debtour to any , but to himselfe in regard o●… his promise . Thus then the justice of God , which is in fact , may more fully be distinguished : that it is either disponens , or remunerans , disposing , either as a just , but most free and absolute Lord of all ; or as he is the just God , the Creatour , Governour , and Preserver of all things . Remunerating , as he is the just judge . As a most free and absolute Lord , hee disposeth things according to his absolute will and pleasure . Who possessing g all things by full and absolute right , may according to his pleasure dispose of them , doing with his owne what he pleaseth , Rom. 9. 18 , 21. Matth. 20. 15. As hee is the just God , that is the Creatour , Preserver and Governour of all , hee disposeth of all things according to his goodnesse , Mat. 5. 45. 48. giving all good things to all , not universa singulis , but such as are agreeable and fitting to all , according to their severall kind , nature , and quality . And from this justice the order of the whole Vniverse dependeth . This goodnesse os God sometimes in the Scripture is called his justice , Psal. 116. 5. and so translated by the 72. Gen. 19. 19. & 32. 10. Exod. 34. 7. Esai . 63. 7. and this justice is by the said 72. rendred mercie . Deut. 6. 25. & 24. 13. Psal. 24. 5. & 33. 5. & 103. 6. Esai . 1. 27. Dan. 4. 24. & 9. 16. And as he is God of all and just to all in giving to all those good things which belong to them : so is he after a more peculiar manner the God of the faithfull , Gen. 17. 7. even the God of their righteousnesse , Psa. 4. 1. as their justifier and Saviour , by the righteousnesse of God h and our Saviour Iesus Christ , by imputation whereof he is just in justifying us , Rom. 3. 25 , 26. and in remitting our sinnes , Psal. 51. 14. 1 Ioh. 1. 9. and accepting of us as righteous in Christ unto eternall life : and to this justice of Christ and not to ours , doth the Lord in justice , as a just Iudge , render eternall life , being no lesse just than mercifull in saving us . And in this justice of God as well as his mercie ▪ are wee to repose our affiance , both for our justification and salvation . For if wee truely beleeve in Christ , we have in him satisfied Gods justice , in him we have fulfilled the Law , and therefore remission of sinnes and eternall life is in justice due unto us , not for any merits of ours , but for the merits of Christ. There remaineth the remunerating or distributive justice of God , as a just Iudge judging the world in righteousnesse , Psal. 9. 4 , 8. and rendring to every one according to the quality of their works Psal. 62. 12. Rom. 2. 6. Ier. 32. 19. For it is just with God to reward the righteousnesse of the righteous , and to punish the sinnes of the wicked , as in the place alleaged , 2 Thess. 1. 5 , 6. and Psal. 18. 20 , 24. Mat. 10. 41 , 42. 2 Tim. 4. 8. Exod. 34. 7. And this justice is distinguished according to the qua●…ity of the persons towards whom it is exercised : for towards the godly it is justitia liberans & beans , of which Psa. 31. 1. & 71. 2. deliver me in thy righteousnesse : and towards the wicked vindicans or puniens , Psal. 94. 1 , 2. Exod. 34. 7. 〈◊〉 . 1. 2 , 3. The proposition therefore is not true , unlesse it bee understood of commutative justice , which belongeth not to God. For the reward which God giveth to good workes , if it bee according to his universall justice ; it is to bee ascribed not to our merits , but to his goodnesse . If according to his justice in word ; not to our merits , but to his fidelity . If according to his justice , as he is absolute Lord ; not to our merits but to his good pleasure . If according to his justice , as he is Creator , &c. not to our merits but to his bounty . If according to his justice , as hee is the God of our righteousnesse ; not to our merits , but to the merits of Christ. If according to his remunerating justice ; not to our merits , but to his liberality . Answ. 2. God may bee said in justice to render reward , either in respect of the worthinesse or desert of the worke , or in some other respect : If not in that respect , or if in any other respect , it argueth not merit . But not in that respect , for all our workes are unperfect and stayned with the flesh , and no way in worth comparable to the reward : but in other respects , as first in regard of his promise , which it is just with him to performe : secondly , in regard of Christs merit applyed to us . § . XX. I come to the assumption , which understood of commutative justice , is not true : of others , it is to no purpose . Let us then examine his proofes : whereof not one doth prove the question . For as touching the first , viz. 2 Thes. 1. 6. we have said , that it is just in respect of Gods remunerative justice , by which hee rendreth to every one according to the quality of their workes , to recompense tribulation to the wicked , which persecute the Church : and to the godly who are troubled , rest with the Saints . The second , 2 Tim. 4. 7 ▪ 8. It is just with God , when the faithfull have fought a good fight , have finished their course , have kept the faith , that he should render unto them the crowne of righteousnesse , both according to his fidelity in performing his promise ( for it is just , that the crowne , which hee hath promised to the faithfull , hee should give them having kept the faith : and also according to that righteousnesse , as he is the God of our righteousnesse , that is , the justifier and Saviour of all that beleeve . For it is just , that the righteous judge should give to the Apostle , having kept the faith , that crowne of righteousnesse , which God hath promised , and which Christ hath purchased , and which in respect of Christ his merit and righteousnesse imputed , is in justice due , not onely to the Apostle , but to all the faithfull , who are described by this note , that they love his comming . If it bee demanded , why it is called the crowne of righteousnesse , i Bernard shall informe us . Est ergo quam Paulus expectat corona justi●…iae ; sed justitiae Dei , non suae . It is therefore a crowne of justice which Paul expecteth , but of Gods justice , not his owne . For it is just , that he should render what he oweth , and he oweth what he hath promised . And this is the justice , whereof the Apostle presumeth , the promise of God. The third , Heb. 6. 10. God having promised , that he would be k mindefull of his servants , he is not unfaithfull to breake his promise , nor unjust to forget them . But what is this to the purpose ? or that which followeth , Iam. 1. 12. that when a man is by bearing affliction found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved , he shall receive the crowne of life , which God hath promised to all that love him : or that Apoc. 20. 10. where to him that is faithfull unto death , the Lord promiseth to give , out of his gracious bounty , a crowne of life . As touching those places , which concerne loane , the prize and the depositum ; in all three it is presupposed in the very nature of the contracts , that a promise is made by the borrower , by the master of the game , by the depositary , that the thing borowed is at the day of payment to be restored , the prize is to bee given to him that winneth it , and the depositum is to be rendred when the depositor doth demand it : and therefore that it is just that the promise in every one should be performed . And even so l Paul in the last place , as m Bernard hath well observed , Dei promissum suum appellat depositum , & quia credidit promittenti , fiden●…er promissum repe●…it ; promissum quidem ex misericordia , sed jam ex justitia persolvendum : calleth Gods promise or that which he promised , his depos●…um , and because he beleeved the promiser , he doth confidently call for the thing promised ; promised indeed in mercie , but now in justice to be rendred . § . XXI . His fifth argument is taken from those Testimonies wherein eternall life is promised to good workes , as Ma●…th . 19. 17. If thou wilt enter into life , keepe the Commandements , and vers . 29. Every one that shall leave house or father , &c. hee shall receive an hundred fold , and shall possesse eternall life , 1. Tim. 4. 8. Godlinesse is profitable for all things , having the promise of this life , and of that which is to come , Iam. 1. 12. he shall receive the crowne of life , which God hath promised to them that love him . Now , saith hee , a promise made with the condition of a worke , doth not onely make the thing promised a debt ( for he that promised is bound to stand to his promises ) but also causeth , that hee who shall fulfill the worke , may be said to have merited the thing promised , and may by right require it as his reward . His reason briefly is this : Eternall life is promised upon condition of good workes : therefore good workes are meritorious of eternall life . I deny the consequence : though eternall life bee promised upon condition of good workes , yet good workes are not the meritorious cause thereof . First , The reasons of my deniall are these : first , because eternall life , before we had a being , was freely intended to all of us that shall be saved , not according to our workes , but according to Gods owne purpose and grace which was given us in Christ Iesus before all secular times , 2 Tim. 1. 9. Secondly , Because Christ hath merited it for all the elect : and there is no other meritorious cause of salvation besides him . Thirdly , Because in Christ it is freely promised to all the faithfull , as their inheritance purchased by Christ , and therefore not to bee obtayned by their owne merit . Fourthly , As it was a reward freely promised , so it is freely given , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the free gift of God. Fifthly , Because , as it selfe is the free gift of God , so the graces and good workes to which it is promised as a reward , are the free gifts of God ; of which the more we have , the more are we indebted to God : so sarre are wee from meriting any thing at the hands of God by them . Sixthly , Because all our workes are debita debts or dutyes , which we owe unto God : and therefore when we have done all , wee must say , we are unprofitable servants . Seventhly , Because there can bee no merit of condignity , where is not an equall proportion betweene the worke and the reward . Eighthly , Because our best workes are stained with the flesh . Ninthly , Because God is our absolute Lord , and wee are his bond-servants : to whom we owe our selves and whatsoever wee can doe : Neither are we able to render unto him so much as is due , and much lesse can we merit any thing from him . Tenthly , Because God to all his creatures giveth all n good things , but receiveth o nothing from any , and therefore cannot be made a debtour to any of his creatures . Therefore though eternall life bee promised to good workes , yet it is not merited by them . Yea but saith Bellarmine , the promise made with a condition of workes doth make the thing promised due . Answ. First , where the condition is fully performed , there the thing promised is due . But wee all faile in the fulfilling . And therefore if reward bee given to such as come short of their duety , as all doe , it must be acknowledged to bee of Gods grace , and not of our merit . Secondly , the thing promised is due not by merit but by promise , not in ●…espect of the worke done , which is a dutie , and that not so perfectly performed , but that it needeth pardon , but onely in respect of the promise : because hee who hath promised hath bound himselfe to keepe his promise . But Gods promise was d●… gratuit●… non de debito , I say , his promise was freely to give eternall life , and so according to his promise he freely bestoweth it . Yea but , saith he , by performing the condition not onely the thing promised becommeth due ; but he also that hath performed , may truely be said to have merited the reward promised . But this , say I , should have beene proved , and not taken for granted , being denyed by us , and disproved by all the tenne arguments even now produced . § . XXII . His sixth argument is taken from those places wherein mention is made of dignity or worthinesse . For as before hee had said in his second Chapter , to be worthy of reward , and to merit it is all one , according to that saying of our Saviour , Luk. 10. 7. the labourer is worthy of his hire . The places are these , Wisd. 3. 5. God proved them and found them worthy of himselfe , 2 Thes. 1. 5. that you may be counted worthie of Gods kingdome , for which allso ye suffer , Luk. 20. 35. They that shall be accounted worthy of that world , and the resurrection from the dead . Apoc. 3. 4. they shall walke with me in whites because they are worthy . His reason may thus bee framed : whosoever are worthy of eternall life they doe merit or deserve it . Those that doe good workes are worthy of eternall life : Therefore they doe merit or deserve it . I answere by distinction . For there is difference betweene these two , to be worthy , and to be counted worthy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be worthy by a mans owne worth or merit , or by acceptation and grace or favour vouchsafed by another to be esteemed worthy : to be worthy in our selves , or to be accepted as worthy in Christ. If the word be understood in the former sense , I deny the assumption : if in the latter , I deny the proposition . For to be worthy , or rather to bee accounted worthy of eternall life by mercie and grace , not dignitate sua , sed dignatione divina , not in themselves , but in Christ , which is the case of all the faithfull : and yet to merit and to deserve it by a mans owne worth , implyeth a contradiction . Against the assumption I say , that none of the faithfull , though fruitfull of good workes , is in himselfe , or by his owne worth or merit worthy of eternall life . This hath beene the confession of the faithfull in all ages , as I partly noted before . Iacob confesseth , Gen. 32. 10. that hee was lesse than the least of Gods mercies , that is , unworthy of them , though but temporall ; what would he have said of eternall ? David professeth himselfe unworthy of those temporall honours which God had vouchsafed unto him , 2 Sam. 7. 18. 1 Chron. 29. 14. Iohn the Baptist confesseth , that hee was not worthy to carry Christs shoes , Mat. 3. 11. or to loose the latchet of them , Luk. 3. 16. Iohn 1. 27. The Centurion , whose faith is so highly commended , professeth himselfe not to bee worthy , that Christ should come under his roofe , Mat. 8. 8. The afflictions of this life , though one man did beare them all , are not worthy of the future glory , Roman . 8. 18. Adde to these the confessions of the Fathers , though cited , many of them , before . p Ambrose : Quid p●…ssumus dignum pramiis facere coelestibus . q H●…erome : Nullum opus dignum Dei justitia reperietur . Againe , r Rever a nihil posset 〈◊〉 condignum pati gl●…ria coelesti , etianisi talis esset illa , qualis modò est vita . s 〈◊〉 : No man sheweth forth such a conversation , as to be worthy of the Kingdome of Heaven . No t though a man should die ten thousand deaths , and should performe all virtuous actions . The Author of the worke not finished upon u Matthew , what doe we in this world , worthy that wee may deserve to bee made partakers of our Lord in the heavenly Kingdome ? Therefore the Apostle rightly saith , I reckon , that the sufferings of this time are not worthy of the future glory . * Augustine , Debita redditur poen●… damnato , indebita gratia liberato ; ●…t nec ille se indignum queratur , nec ●…ignum se iste glorietur . In Psal. 30. 17. ( x Salvum me fac ) non in mea justitia , n●…n in meis meritis , sed in tua miseric●…rdia : non quia ego sum dignus , sed quia tu misericors es . So in Psal. 41. 7. and 43. 26. Quicquid y promisit , indignis promisit , ut non quasi operibus merces pr●…mitteretur , sed gratia à nomine suo gratis daretur . Eusebius z Emissenus professeth , that wee can neither suffer , nor doe any thing worthy of the heavenly good things . Gregorie a the great : Illi beata vita in qu●… c●…m Deo & d●… Deo vivitur , n●…llus p●…test aequari l●…bor , nulla opera comparari , presertim cùm Apostolus dicat , non sunt condign●… passi●…nes , &c. Ana●…tasius b Sinaita : This is true humility to practise good things , and to esteeme himselfe uncleane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unworthy of God , thinking to bee saved by his goodnesse alone . c Oecumenius : He sheweth , that we are not able either to suffer or to conferre any thing worthy of that remuneration which shall bee there . d Anselme professeth , that a thousand yeeres devout service of God doth not condignely merit the being in the Kingdome of Heaven halfe a day . e Bernard : Fateor non sum dignus ego , nec propriis possum meritis regnum obtinere coelorum . and elsewhere , f Nihil sumus in cordibus nostris ; fortè in corde Dei potest aliud latere de nobis . Lege homo in corde tuo , lege intra teipsum de teipso testimonia veritatis ; etiam hac communi luce judicabis te indignum . Againe , g Nos sumus ( sponsa Dei ) sed in corde Dei. Nos sumus , sed ipsius dignatione , non dignitate nostra — quod etsi n●…s puerili animositate gratis servari nolumus , meritò non salvamur . excludit miseriae dissimulatio miserationem : nec dignatio locum habet , ubi fuerit praesumptio dignitatis . The faithfull indeed are digni worthy , as it is said Apoc. 3. 4. Sap. 3. 5. but it is dignatione divina , non dignitate sua : worthy , not in themselves , but in Gods acceptation in Christ : even as they are just , not in themselves , but in Christ , 2 Cor. 5. 21. Augustine , h Propter nomen tuum , h. e. gratis ; propter nomen tuum , non propter meritum meum , quiatu dignatus es facere , non quia ego dignus cui facias . And this is signified in the places alleaged , Luk. 20. 35. 2 Thess. 1. 5. which speake not of being worthy , but of being accompted worthy in Gods acceptation . To the proposition I answere , that they who are worthy , not in themselves but in Christ , not in respect of their owne dignity , but of Gods dignation ( which is the case of all the faithfull ) though they be accompted worthy of eternall life , yet they doe not merit it themselves ; but the merit of Christ is imputed unto them , which excludeth our merit . To that of Luk. 10. 7. and likewise 1 Tim. 5. 18. The workman is worthy of his hire ; hath place among men , who can deserve and earne their wages one of another , so that the one bee not the bond-servant of the other , but Gods workemen , of whom those places speake , though they deserv●…●…heir hire of them among whom they labour ; yet cannot , being not their owne men , but the bond-servants of God , deserve any thing at his hands . Againe , even among men the labourer is not worthy of his hire , who hath but begun and not perfected his worke : but our obedience , our righteousnesse , our charity , whereby we serve God , is but inch●…ata , non perfecta justitia . § XXIII . His seventh argument is taken from those places where it is said , that God is a righteous judge , and no accepter of persons , as Rom. 2. 11. Gal. 2. 6. 1 Pet. 1. 17. Act. 10. 34. but acception of persons is a vice contrary to distributive justice , viz. when a judge giveth reward without merits , or a greater reward to lesse merits , or a lesse reward to greater merits . God therefore in the retribution of rewards considereth the merits of men , and according to the diversity of merits he assigneth the mansions of eternall life . This argument , if it shall conclude the question , must thus bee framed : If God doe render to men the rewards of eternall life , neither without their merits , nor greater rewards to lesse , nor lesse to greater merits ; than God in the retribution of rewards considereth the merits of men ; and consequently the good workes of the faithfull are meritorious of eternall life : but the antecedent is true , therefore the consequent . The assumption hee proveth , because the contrary is repugnant to distributive justice . Thus therefore he proveth it . If God doe render rewards to men without their merits , or greater rewards to lesse merits , or lesse rewards to greater merits , then is he an unjust judge , and an accepter of persons ( which God forbid . ) But God is a righteous judge , and no accepter of persons , as is proved by the testimonies alleaged : therfore he doth not render to men rewards without their merits , neither doth he give greater rewards to lesse , nor lesse rewards to greater merits . Answ. I deny the assumption of the former syllogisme , and the proposition of the second . The assumption was , that God doth not render to men rewards of eternall life without their merits , &c. For that God doth give the reward of eternall life to some , at the least , without their merits , it is evident in the elect infants , who having no merits of their owne , are saved only by the merits of Christ. And the like is to be said of all other beleevers , for whom our Saviour by his merits hath purchased everlasting life . Therefore that assumption is so farre from being true , that the contrary thereof is alwaies true , viz. that God doth give the reward of eternall life , as his free gift to all that are saved without any merit of theirs . Neither is there any other merit of eternall life but the merit of Christ , which is more than sufficient for all that beleeve . The proposition of the prosyllogisme hath two branches in both the parts thereof , of both which I deny the consequence , for as touching the first , although God doe render to men the reward of eternall life without their merits , yet hee is not an unjust Iudge . For though they have no merit of their owne , yet they have the all-sufficient satisfaction , and the infinite merit of Christ , unto which eternall life is in justice due . For the second : Although the Lord should give greater rewards to lesse offices and graces , and lesse to greater , yet were hee not unjust , nor an accepter of persons . For by the parable of the workmen , Mat. 20. Wee learne , that the Master of the vineyard , though he gave the day-penny to them that wrought but one houre , which was as much as he gave them that wrought twelve houres , yet was not unjust therin . For in that which is free , and meerely of grace , there is no injustice nor acception of persons . Indeed where the wages or hire is to bee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as deserved and earned by the workemens labours , it is to bee distributed according to distributive justice . But where the reward is free and of grace , the rewarder may doe with his owne what i pleaseth him : GOD especially , to whom , in all things whatsoever hee doth , his will is the rule of justice . § XXIV . To these hereticall premisses Bellarmine addeth a sutable corollary : wherein there is more malice than might . Therefore ( saith hee ) Augustine saith well : If there bee no merits how shall God judge this world : wherefore the heresie of our adversaries which taketh away merits , doth also take away the article of faith concerning the future judgem●…nt . Answ. Augustine by merits understandeth workes which are to bee rewarded , both the good workes of the godly , proceeding from grace sanctifying and helping the Will , which he , though unproperly , calleth their merits : and also the evill workes of the wicked proceeding from their free will not freeed by grace , which also hee calleth , and that properly , their merits . For whereas there were two sorts of men living in the Monastery of k Adrumetium ( whereof Valentinus was , to whom hee writeth ) who ran into contrary extremes : the one , so holding free-will that they denied grace ; the other , so holding grace that they denied free-will ; and which was worse , said , that at the day of judgement God is not to render to every man according to his works : Augustine writeth against both . Si non est Dei gratia , quomodo salvat mundum ? et si non est liberum arbitrium quomodo judicat mundum . If Gods grace bee not ; how doth he save the world ? and if there bee no free-will , how doth hee judge the world ? and afterwards in the place , which Bellarmine citeth , having denyed against the Pelagians , that grace is given according to merits ; hee addeth these words , Non qui●… nullum est meritum , vel bonum piorum , vel malum impiorum , ali●…quin quomodo judicabit Deus mundum ? not because there is no merit , either good of the godly , or bad of the wicked , otherwise how shall God judge the world ? That is , if there bee no workes to bee rewarded , neither good with blisse , nor bad with punishment , how shall God judge the world ? But wee acknowledge , that God will render to every man according to his workes , rewarding the good workes of the godly ( which are unproperly called merits , both themselves , and their reward being the free gifts of God ) with eternall life , and the evill workes of the wicked ( which properly are called their merits ) with everlasting death . So farre are wee , through Gods grace , from denying that article of the future judgement , whereof the Pope and the Papists se●…me to make but a mockery ; hee granting , and they accepting , or defending his grant of indulgences and pardons for many thousands of yeeres ; whereby is presupposed , that the day of judgement may perhaps bee so long differred . For at the day of judgement , when all shall bee adjudged to eternall , either life , or death , purgatory shall bee at an end , as themselves teach ; and together with Purgatory the use of pardons endeth . CAP. VI. The Testimonies of the Fathers alleaged by Bellarmine answered a . § . I. NOw I come to his allegation of the Fathers . But before I examine the particular testimonies , I am to admonish the Reader , that hee have an eye to the point in question . For that the Latine Fathers doe often use the termes of merit or meriting , we doe acknowledge , but without any advantage to the Papist . For the Papist useth the words in the proper sense , for deserving and desert . But merits with the Fathers signifie no more but good workes , or at the most good works , which God will reward : that is , either simply good workes , or with relation to reward . And the Verbe t●… merit , besides the generall sense of obtaining , or finding favour , which is very frequent , they use it more particularly for doing workes of grace which God will graciously reward . In which senses the use of the words , though unproper , were not to bee misliked in the Fathers , were it not that the after-writers have taken occasion thereby to use the words properly , for deservnig , and desert , and that in justice for the workes sake , as well in good workes , as in bad . I meane , that good workes doe as truely and as properly deserve eternall life , as evill workes deserve everlasting death , which was not the meaning of the Fathers ; who meant not , that a man doth deserve those good things at the hands of God , which by them hee is said to have merited . If therefore his allegation bee of merits and meriting used by the Fathers in the former , that is , the unproper senses , as indeed they are , hee shall proove nothing , but that the Fathers doe not dissent from us . And if they serve not to prove , either that the works of grace in themselves doe merit , that is , deserve eternall life , as the meritorious causes thereof : or that Christ hath by his merits made them meritorious , then doe they not at all make fo●… the Papists against us . But I am confident , that they are not able to produce any one pregnant testimony of the ancient Fathers , affirming , either that our good workes doe truely and properly , that is condignely merit eternall life : or that Christ hath merited for our workes that they might bee meritorious of everlasting life . § II. Hee beginneth with the Greeke Fathers , of whom hee citeth eight . The first is , Ignatius : Sinite me ut bestiarum esca sim , per quam possim Deum promereri . Here Bellarmine for a poore shift is faine to make use of a corrupt Latine Translation , as it were a puddle , leaving the fountaine and the purer streames . The originall is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffer me that I may become the food of wild beasts , by whom I may obtaine God. And so their owne Vairlemius translateth , Sin●…e me ferarum escam fieri , per quas licebit Deum adipisci . But the same Latine a Translatour doating , as it seemeth , upon his Helena of merit , more than once or twice in that Epistle , useth the word merear , that I may merit , where the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that I may finde , enjoy , obtaine , and in the first sentence of the Epistle twice , Deprecans Deum obtinui ut videre merear dignos vultus vestros sicut plurimum optabam promereri . The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Vairlemius rendreth thus , Deprecatus Deum obtinui , ut viderem divinas vestras facies , quas plurimum expetebam . And in the third sentence , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si modo gra●…iam consequar , the Latine Translatour , whom Bellarmine followeth , readeth , Si quidem per gra●…iam meruero . And in the next sentence , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De●…m asseq●…i , hee readeth , Deum promereri . And in the next , where Ignatius saith , I shall not have the like opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum assequendi , of attaining to God , he reade●…h , ut Deum promeruissem , five times in the five first sentences . I omit the rest . But how little Ignatius favoured the proud and Antichristian conceit of merits , may appeare by that which followeth in the same Epistle . Now being bound in him I lea ne to covet no wo●…ldly nor vaine thing . By sea and land even from Syria to Rome I fight with beasts , being night and day bound to ten Leopards , which is a guard of Souldiers , who by benefits become worse . But I by their injuries am more instructed . Notwithstanding b I am not hereby justified . The second is Iustin Martyr , Homines qui dignos se Dei voluntate & consilio operibus praestiterint , cum eo victuros esse meritis suis sumpsimus , ac regnatur os sicut ab o●…ni interitu perturbationéque sint liberi . Where Bellarmine againe maketh use of a corrupt translation , the Greeke Text is this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where , having said that God hath created all things for men , addeth : who , if by their workes shall shew themselves worthy his will ( or to his will ) wee have received ( or learned ) that they are vouchsafed ( or accounted worthy of ) conversation with him , raigning together with him made incorruptible and impassible . Here in stead of being vouchsafed or deemed worthy his ( that is ) Gods conversation or fellowship , viz. in heaven , where they shall raigne with him without corruption or passion , hee absurdly readeth , they shall live and raigne with him by their merits . The third is Irenaeus , Let us thinke that crowne precious , which is gotten by conflict or contending for it , and commeth not unto us of it owne accord , that is , wi●…hout seeking . And by how much the more it commeth unto us by striving or contending for it , by so much it is the more precious . Not that contention or conflict is the meritorious cause of eternall life , but the way to heaven , Luke 13. 24. Matth. 7. 14. Act. 14. 22. and the meanes to victory , to which God hath promised freely to give a crowne of life , Iam. 1. 12. Apoc 2. 7. 10. 17. Bellarmines reference of his Reader to the forty fourth Chapter , is but to make him lose his labour . The fourth is Origen , whom Bellarmine falsifieth , reading pro meritis , in stead of pro operibus . I will recite the whole place . Nunc requiramus de justo judicio Dei , in quo reddet unicuique secundum opera sua . Et primo guidem excludantur haeretici , qui dicunt animarum natur as bonas vel malas : & audiant , non quia pro natura unicuique Deus sed pro operibus suis ( pro meritis suis , saith Bellarmine ) reddit . Secundo in loco aedificentur fideles , nè putent sibi hoc solum sufficere posse quod credant , sed sciant justum judicium Dei reddere secundum opera . Where if hee will needs read pro meritis , in st●…ad of the Apostles words , on which c Origen writeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet according to that Latine translation he expoundeth the words twice secundum opera , retaining the words of the Apostle . The fifth is Basil , for as for Clemens Alexandrinus , and such other testimonies of the Fathers , as Bellarmi●…e doth but point at , I meane not to trouble my selfe with the search of them . For if they had said any thing for him to better purpose than those which hee doth cite ; I presume hee would have recited their words , being forced to such poore shifts , even in those whom he doth cite . Out of Basil , he citeth two testimonies : the former , d Homo exjustitiae operibus salvatur , which words , as Bellarmine citeth them , directly contradict the Doctrine of the holy Ghost , who saith , that a man is not saved by the workes of righteousnesse , Tit. 3. 5. Ephes. 2. 8 , 9. Yea , of Basil himselfe in other places , as in Psal. 114 ▪ and in Psal. 32. before cited . But indeed the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As though a man saved by his workes of righteousnesse were farre from bereaving the holy Ghost of his due glory , which censure let the Papists , who looke to bee saved by their workes , apply to themselves . For if the words were , as he citeth them , they would further Erasmus his censure , e that this part of that booke is not Basils . The other testimony is this , f Omnes qui viam evangelicam incedimus mercatores sumus , per oper a mandatorum nobis possessionem coelestium comparantes . Here also Bellarmines reliefe is in the translation , as shall appeare by recitall of the place . The kingdome of heaven , saith he , out of Matth. 13. 45. is like a Merchant man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All wee therefore who goe the way of the Gospell are Merchants ▪ gaining to ourselves the possession of heavenly ( gifts or goods ) by the traffique or negotiation of the Commandements . It behoveth us therefore to gather much and manifold heavenly riches , where , by heavenly things hee doth not meane the heavenly joyes or glory of heaven , but heavenly gifts and graces in this life , which in the words following hee calleth heavenly wealth . Neither doth hee speake of purchasing the reall possession of heaven by the workes of the Commandements , but of gaining spirituall and heavenly gifts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by exercising the trade , or by the gaine ( for that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of Merchants and Trades●… men , Mat●…h . 25. 16. Act. 19. 25. ) Of Gods Commandements both Legall and Evangelicall , which is a rich sto●…ke , for in the keeping of them there is great reward , and by imploying the Talents which God hath committed unto us , that wee should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade with them , Matth. 25. 16. and by trading with them gaine unto our selves a treasure of heavenly riches . For as our Saviour saith , Matth. 25. 19. Habenti dabitur , & exuberabit : habenti , that is , to him tha●… imployeth his gifts , and tradeth with them it shall bee g●…ven and he shall abound . For those that excercise the trade of Gods Commandements being rich in good workes , they doe , as the Apostle saith , g treasu●…e up to themselves a good foundation , that is , assurance of eternall life , for so he saith , that they may lay hold on eternall life , viz. by the ●…ssurance or Plerophory of faith and hope . For by being rich in good workes men doe make their h calling and election sure , and so are i saved in hope . But that we should purchase the reall possession of the heavenly kingdome by the workes of the Law , which Christ alone hath purchased for us , were little better than blasphemy , from which Saint Basil is sree . And that this , which I have delivered , was Basils meaning , appeareth by that which followeth . For after he had said , that we must gather heavenly wealth , he addeth , if we would not be ashamed at the shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our negotiation , as those k who had received the Talents ; nor heare , t●…ou wicked and slothfull servant , but having laid up our wares ( which before hee called heavenly riches ) to endeavour to passe through this life safely and securely . And this further appeareth by the whole discourse . For having said before the words alleaged , that to our navigation in this life ; the gift of governing , as it were , of our shippe is necessary , for we are all Merchants , &c. for saith hee , in the next words after those which I alleaged last , many who from their youth have gathered geat store ( namely of that heavenly wealth ) in the middle of their life for the want of the skill of governing , and not able to withstand the tempests of temptations have made shipwracke , which saith he , is a miserable spectacle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That hee who hath prospered in the negotiation of the Commandements should become like a Merchant of great wealth , who glorying in the multitude of his wares , his ship also failing wi●…h a prosperous winde , and having passed the dreadfull seas , at length suffering shipwracke at the very haven , is at once deprived of all . The sixth is Chrysostome , If God be just , hee will render both to the godly and to the wicked according to theirmerits . But if he will render both to the one and the other according to their merits , and in this life neither d●…e receive , neither the one the punishment of wickednesse , nor the other the reward of vertue : it is manifest , that there remaineth another time , in which they shall have either of them a convenien●… reward . Here also the force of Bellarmines argument is in the translation . For the words , which twice hee translateth pro merit●…s , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their worthinesse , which is of a larger extent than merit . Now men are said to be worthy either of eternall punishment , and that in and of themselves by their sinnes ; or of eternall life , but not of or in themselves , but in Christ , and by grace , God accepting of them in Christs worthinesse , his merits being imputed to them without any merit of their owne . And thus God will repay the wicked for their demerits , and reward the godly according to their worthinesse , which standeth not in dignitate sua , but in dignatione divina , as I have said before . Howbeit , his meaning in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one , as I suppose , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , according to the quality of their works ; that is to say , rendring damnation to the wicked , and salvation to the godly . For so in the words going before , hee saith , that the godly shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their vertue , and the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the allegation it selfe hee explaneth what hee meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit , that the wicked shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of their wickednesse , and the godly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rewards of their vertue . The seventh is Gregory Nazianzen : Crede resurrectionem , judicium , mercedem , adjustum Dei lancem exigendam . The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides these articles of the Christian faith , receive the resurrection , judgement , remuneration by Gods just balance . What is that balance , but the righteous Will of God , which is the rule and standard of all justice , which will render to every one according to their workes , that is to say , to the wicked everlasting death , and to the godly eternall life . But merit of condignity was no point of his faith . The eighth is Gregory Nissen : Denique pro suis quemque meritis ornatum cerno . Gregory in that place deciphereth the judgment to come . And having described the Iudge , and them that are to bee judged ; I heare , saith he , the speech as of the Iudge , and their answers : then followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words which Bellarmine citeth , and import no more but this , that hee distributed to every one fitting rewards : which hee doth particularize in the words following to them that have led a godly life , the fruition of the Kingdome ; but to the inhumane and wicked , the punishment of fire , and that everlasting . And these were his Greeke Fathers , whose learned judgements hee hath not alleaged , but for the most part , the popish conceits of their partiall translatours . § . III. Of the Latines he citeth eleven Fathers . To whose test imonies , if it bee remembred that they use not the word , meriting , for justly deserving , but either for obtaining and finding favour to obtaine , or for doing that which God will accept and reward ; or the word , merits , in the better sense , properly for such workes as doe truely and condignely merit or deserve ; but onely for good workes , either simply , or with relation to a free reward , that is . for such good works as God will freely reward , it will not be hard to answere . Neither will the Papists , as I suppose , bee ever able to alleage any one pregnant testimony where the word is used in the Popish ●…ense , for that which truely , properly , and condignely deserveth a reward to bee rendred in justice for the workes sake . Neither doe we deny merits in the sense of the Fathers , but confesse that the good workes of the faithfull are such , as God accepteth ●…o reward them . And so Vega defineth merit ; the name of merit , saith hee is restrained to those works which God accepteth to some reward . And so Augustine useth the word , as Bellarmine confesseth , m to signifie any good act for which wee receive any other thing . But let us briefly examin●… the particulars . And first the testimony of Tertullian ▪ which , as hee alleageth , it is to mee a riddle . n Or●…o meri●…orum dispositorum nomine disponetur : merita autem cum corpori quoque ads●…ribantur , ordo quoque corpor●…m disponatur necesse est , ut possit esse meritorum : which I cannot assoile , though I should read with Pamelius , Ordo enim non al●…ud quam meritorum dispositor , unlesse wee understand the word merits not actively for good workes meriting or obtaining , but passively for the rewards obtained . For actively merits cannot be attributed to the body ▪ which cannot produce any act of freewill , and therefore cannot according to the doctrine of the Papists , merit . But the rewards are attributed as well to the body as to the soule , and from thence hee proveth the resurrection of the body , out of 1 Cor. 15. 23. The second is Cyprtan , out of whom hee citeth two testimonies . The former o just●…tia opus est ▪ ut promereri quis possit Deum , that a man may obtaine Gods favour there is need of justice : wee must obey his precepts and monitions , ut accipiant me●…ita nostra mercedem , that our good workes may receive the reward , which God hath promised . The other testimony is the last sentence of his Booke de opere & Eleemosynis , containing an effectuall exhortation to the workes of charity from the reward that God hath promised , and will graciously bestow on those that are forward in these workes . Nusquam Dominus meritis ad premium deerit , God will no where bee wanting to our good workes , to reward them . To them that overcome in peace , he will give a white crowne for their actions , and to them that overcome in persecution , hee will redouble a purple crowne for their suffering . Where hee saith no more , being rightly understood , than t●…e Preachers of the Gospell use to say upon the like occasion . His allegation ou●… of H●…larie , Regnum Dei vitae nostrae stipendiis quaramus is a grosse m●…aking of stipends for merits , which are contraries . For merits in his ow●…e conceit are mens workes ; stipends are the rewards , which God g●…veth to our workes . And this absurdity is increased by our p Ie●…uites translation set forth in capitall Letters . Let us , saith he , endevour to pu●…chase the Kingdom of heaven by the price of our good life , so that in his learning quaerere , is to endevour to purchase , and stipen●…ia vitae nostrae is the price or merit of our good life . The words are spoken by way of exposition upon Matth. 6. 33. Where our Saviour having disswaded us from seeking inordinately the things of this life , directeth us what wee are first to seeke . q But first seeke the Kingdome of God and his righteousnesse , and all these things shall bee added unto you , all these things , that is , stipendia vitae nostrae , the stipends of this life of ours which God hath promised to give to them that seeke his Kingdom and his righteousnesse , as the petty rewards of our piety . For those things that hee calleth stipends , must either bee stipends by us given to God , or by us received from him . But the former is absurd , if not blasphemous , therefore by the stipends of this life wee are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life , as food and apparell , &c , which God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by way of advantage or surplusage , addeth to these to whom hee giveth his kingdome and righteousnesse , which they first sought : for so hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if the kingdome of God which with these things r is to bee sought , were , by them to bee purchased , then the righteousnesse of God by which wee are justified and entitu●…ed to that kingdome , that is the righteousnesse of God s and our Saviour Iesus Christ , should also bee purchased by Gods temporall gifts , for so hee saith , seeke the kingdome of God , and his righteousnesse , and therfore it rather than they should be called stipendium or merces ; which the Papists themselves deny , it being gratia onely , a●… they confesse , and not m●…rces . As for those other words , t which Bellarmine citeth , De nostro igitur est beata illa aeternitas promerenda , &c. I presume , that hee himselfe would not subscribe unto them , as they sound , as if wee attained to heaven by any thing that is properly ours , and from our selves . But Hi●…ari's meaning may bee gathered from that which went before . For writing upon Matth. 7. 22. Many shall say to mee in that day , Lord , Lord , have not we prophesied in thy Name , and in thy Name cast out Devils , &c. saith , that Christ condemneth the hypocrisie of counterfeit Preachers who , though they were vo●…d of sanctifying grace , yet because they prophesied and wrought wonders in his Name , did therefore promise to themselves the kingdome of heaven : quasi verò eorum aliquid proprium sit quae loq●…ntur aut faciun●… , as if any of those things , which they say or doe were their owne , they be●…ng but the instruments of God by whom hee speaketh and worketh , for the good of others : and therefore both the word and the worke is not thei●…s , but Gods. But if wee desi●…e to attaine to that blessed eternity ; pr●…standum aliquid est ex proprio , at bonum velimus malum omne vitemus , totoque affectu praeceptis caelesti●…us obtemperemus , wee must doe something of our owne , that wee will that which is good , and shun all evill , and with all our affection obey the heavenly precepts , which though they be not from our selves , yet may be called ours , as being our workes , and properly tending to our owne good . To the testimony of Ambrose , Nonne evidens est meritorum aut praemia ●…t s●…pplicia post mortem manere ? wee readily subscribe , understanding by merits , according to the language of the Latine Fathers , workes with relation to reward , whether good , or bad . To the testimony of Ierome , Denarius quas●… indalgentia veri principis ●…mnes per baptismum omittit de car●…ere . I am nostri laboris est , pro d●…versitate virtutum , diversa nobis praemi●… praeparare : I answere , that hee di●…puting against Iovin●…an , who held equality of rewards in the life to come , using for his argument one and the same day-peny which was given to unequall labours , answereth , that unus denarius no●… est unum pr●…mium , one peny is not one and the same reward , sed un●… vita , ac una de gehenna libe ratio , but one life and one deliverance out of hell . But as at the granting of a Princes pardon men that are guilty of divers crimes are all released out of prison , and every one according to his labour or his workes , is in this or that state of life : Even so the penny , as it were the pardon of the true Prince by baptisme releaseth all out of prison . Now it must bee our l●…bour , according to the diversity of virtues , to prepare unto our selves divers rewards . His meaning is that in the life to come , which as it is eternall , is one and the same to all , there are divers degrees of glory . Whereas therefore wee have deliverance from hell and title to heaven by the true Princes pardon , it being purchased for all true beleevers by the merit of Christ , which in Baptisme is equally applyed to all the faithfull : it must therefore bee our endevour , by labouring for a greater measure of grace , to prepare , as it were , for our selves a greater measure of glory . For the Lord doth crowne his own graces in us with glory , and the greater graces with greater glory . And although both the life it selfe and the degrees of glory therin , as to sit , some on Christs right hand , and some on his left in his kingdome , are prepared by God , as it is said , Matth. 20. 23. and by our Saviour , who therefore ascended into his fathers house , wherein are many mansions , that hee might prepare or provide a place for each of us , Ioh. 14. 2 , 3. yet we may be said , after a sort to prepare for our selves greater rewards when wee labour to be endued with greater graces . To the testimony of Paulinus ; Tuarum tibi praemia se debere virt●…tum justus j●…dex agnoscet , I onely answere this , because I have not the booke : that although it bee a harsh speech , that God should bee said to bee a debtour to any cr●…ature ; yet as Augustine saith , hee may bee said to be a debtour , as hee is a promiser , and because it is a just thing to keepe promise , hee may be said to owe the performance of that which hee hath promised . u But as his promise was , not de debito , but de gratuit●… : so what hee freely promised , he freely giveth . 7. Out of Augustine he citeth three testimonies , two out of his Epistle to Sixtus : out of which Epistle I have before produced divers pregnant testimonies against merits so properlycalled . His first allegation is this : nullane sunt merita justor●…m ? sunt planè : quia ●…usti sunt : sed ut justi fierent merita non fuerunt . In which testimony there is nothing for the merit of condignity , but onely the name of merit , which notwithstanding ●…ignifieth nothing but the good workes of the just ; which God will reward . As if hee had said , have the just no good workes , which God will reward ? They have , no doubt , because they are just . For , as Saint Iohn saith , he th●…t worketh righteousnesse is righteous 1 I●…h . 3. 7. But as the former words doe not prove the merit of condignity : so the later words plainely disprove merits of congruity , that they might become righteous saith hee , they had no merits : for as in the same Epistle Augustine teacheth against bothsorts of merits . Sicut ab initio fidei misericordiam consequuti sumus , non quia fideles eramus , sed ut essemus ; sic in fine quod e●…it in vita aeterna , coronabit nos , sicut scriptum est in miseratione & miseric●…rdia . Secondly , as touching the other * Augustine indeed saith , that as the Apostle calleth death the stipend of sinne , so he might truly have called eternall life the stipend of righteousnesse . But yet hee could not say that it was debitum stipendium . Because the Apostle by way of opposition saith ; that death is the stipend , meaning the due and deserved stipend of sinne , but eternall life is the free gift of God. Nay he saith the contrary , x that it is not to be demanded tanquam debitum stipendium . And y elsewhere , as we heard before ; though the Apostle might have said , that eternall life is the stipend of righteousnesse ; yet he would rather say , that it is the grace of God ; that hereby we might understand , that God doth not bring us to eternall life by our merits , but by his mercie . And in the same hundred and fifth z Epistle . The stipend of sinne is death : and worthily it is called a stipend , because it is due , &c. Deinde ne justitia de humano se extolleret bono , sicut humanum meritum malum non dubitatur esse peccatum , non à contrario retulit dicens , stipendium justiti●… vita aeterna , sed gratia ( inquit ) Dei vita aeterna — tanquam diceret ; audito , quòd stipendium peccati est mors , quid te disponis extollere , & contrariam m●…rti vitam aeternam tanquam debitum stipendium flagitare ? But of this point I have spoken more than sufficiently when I urged a our fourth testimony out of Rom. 6. 23. But the third testimony b Bellarmine chiefly urgeth , Vita aeterna est t●…tum praemium , cujus promissione gaudemus . Eternall life is the whole reward in the promise whereof we doe rejoyce : nor can this reward come before merits be had , neither may it be given to a man before he be worthy . For what more unjust than this , and what more just than God ? We must not therefore demand the reward , before wee merit to receive it . Answ. Augustine , as himselfe c testifieth , wrote this booke when he was newly baptised , and as yet not accustomed or well versed in the Scriptures , and therefore if he should have written any thing therein contrary to that , which I have heretofore proved out of him , it ought not to prejudge those manifold pregnant Testimonies by mee cited before , which he wrought when he was of more mature judgement and of riper yeares . Notwithstanding out of this testimony such as it is , Bellarmin●… collecteth five conclusions against us . First , that a man ( he meaneth ●…o doubt a righteous man ) hath the merits of eternall life ; that is , as Bellarmine acknowledgeth Augustine to use the terme , that he hath good workes which God will reward with eternall life : and that we confesse . Secondly , that eternall life is one and all our reward . But Augustine doth not say un●…m , neither is it true . For temporall Blessings are also rewards d , though but petty rewards in comparison of eternall life : neither doth he say simply totum , but t●…tum cujus promissione gaudemus . For , temporall benefits we are to use , but not to set our hearts upon them : but spirituall blessings are those wherein e we are to rejoyce : them we use ; these , we are to enjoy : for those are utenda , but these are sruenda . Thirdly , that the reward of eternall life is given in justice , that we should not say , that it is given of meere liberality . But Augustine every where else teacheth , that it is given of grace , and that it is called grace , non ob aliud , nisi quia gratis datur , for no other cause but because it is fre●…ly given , and that it is not grace , si non sit omni modo gratuita . Neither doth it hinder it to be of Gods free grace , that it is given in justice . For these two in the workes of God , especially in the worke of justification and salvation doe meet together . Grace and mercie in respect of us , in that he doth justifie and save us gratis by his grace : justice , not in respect of our merits , which in justice can merit nothing at the hands of God but punishment : but partly in re●…pect of Christs merits , unto which eternall life is due ; and partly in respect of his promise made in Christ to all that truely beleeve ; which promise he is faithfull and just to performe . Fourthly , that the reward is not given before they be found worthy of it that shall have it , lest wee should fay , there is no dignity in workes . I answere , that our dignity standeth in Gods dignation or acceptation in Christ : which dignity he vouchsafeth to all that truely beleeve in Christ. For to them Christ g is the end and complement of the Law : insomuch , that whosoever beleeve in Christ , they are esteemed to have fulfilled the Law : Wee acknowledge the dignitie of good workes , as being the fruits of the Spirit , and as being good , profitable , and necessary : but no dignity of merit doe we ascribe to them . And yet the faithfull are not therefore unworthy , nor destitute of merits , so long as they are accepted in Christ , and made partakers of his merits by faith : Unto which faith Augustine useth to ascribe merit . For indeed faith is that worke of . h God , which hee requireth instead of all our merits , because by it wee are partakers of the merits of Christ : which whosoever hath is not without merits , nor unworthy of the Kingdome of Heaven . Fifthly , that it is a most unjust thing to desire eternall life of God the most just judge , before we merit to receive it . Where , faith he , he plainely condemneth all Lutherans , who will not by their workes merit eternall life , and yet by assurance of faith they presume it shall be given them . Answ. If by his word , petere , he meane desiring by prayer , I say we must desire it , before we be worthy of it in our selves . But Augustine hath the word poscere , meaning , that no man ought to challeng or demand eternal life as his due , before he hath deserved to receive it : To which I answere , that none can deserve to receive it by their ow●…e merits , and that none but Pharisees will challenge it . But yet all that truely beleeve in Christ doe in him deserve it , yea in him they have it : and he that will not beleeve this , he maketh God a lyar , 1 Ioh. 5. 10 , 11. and therefore every one that knoweth himselfe to beleeve , doth or ought to know , that he hath eternall life , 1 Iohn 5. 13. He might have added a sixt collection , that nothing is more unjust , than that God should give rewards to men before they deserve them . But this sheweth the unsoundnesse of this Testimony , not beseeming Augustine . For what God giveth , he freely giveth ; and in that which is grat●…itum free , there is no unjustice . May not God doe with his owne i what pleafeth him : and therfore no unjustice , when he gave the whole dayes wages to them that had wrought but an houre , and therefore to such as had not deserved it . And if it be unjust with God to give the reward of eternall life to them that have not in their owne persons deserved it , what will he say of Gods dealing with the elect infants , who dying in their infancie are crowned with eternall life . This Testimonie therefore was but the assertion of an ungrounded Divine . And yet this Testimonie alone with our k Braggadochio is sufficient to put us all to silence . Eighthly , His allegation of Prosper , justificatus homo , id est , ex impio pius factus , nullo praecedente bono merito accipit donum , quo medio acquir at & meritum , maketh wholly against the merit of congruity , which with the Pelagians the Papists doe hold : but against us it hath nothing , except perhaps the word , merit , which is not against us in that sense , that he and Augustine use it , for a rewardable worke , which before justification men have not , but with their justification they receive grace , from which what good workes doe proceed , are to bee rewarded with eternall life . Ninthly , the word merit being understood in that sense , as undoubtedly it is in all the Latine Fathers , we subscribe to the Testimonie of Caelestinus Bishop of Rome , as making for us , rather than against us . For having said , Dei gratiâ omnia hominis merita praeveniri , that all the good workes of men are prevented by Gods grace : hee addeth , Tant a est enim erga omnes homines bonitas Dei , ut nostra velit esse merita , quae sunt ipsius Dono , & pro his quae largitus est , aeterna premia sit donaturus , which notably setteth forth the unspeakable goodnesse of God to us , but not our desert towards him . Tenthly , the like is to be said of his allegation out of Gregory , on those words of Iob c. 3. 19. ( Parvus & magnus ibi sunt ) quia in hac vita nobis est discretio operum , ●…rit in illa proculdubio discretio dignitatum : ut quo hic alius alium merito superat , illic a●…ius alium retributione transcen●…at : where he using promiscuously the words opera and merita , by merita understandeth opera bona proceeding from grace , which hee acknowledged to bee the free gifts of God. Wherefore his meaning is no more but this ; that on those to whom in this life God doth give greater grace , he bestoweth in the life to come greater glory . Eleventhly , in the last place hee alleageth Bernard , who in the whole controversie of justification , and in this question of merits , is wholly ours . Out of him he citeth two Testimonies . The former , Merita habere cures , habita data noveris : perniciosa paupertas , pen●…ria meritorum . Answ. Bernard useth ordinarily the word merit unproperly , according to the use of the Latine Fathers , meaning thereby good workes , and that either simply , or with relation to reward , that is to say , rewardable workes : such workes or merits , saith Bernard , we must be carefull to have ; and having them , we must acknowledge them to bee Gods gifts : the penur●… of them is l pernicious poverty . The other , m Omne quod feceris bonum malúmve , quod quidem non facere liberum sit , meritò ad meritum deputatur . Answ. That is worthily accounted merit , that is a rewardable worke , which is free for a man not to doe . For what is not voluntary but forced , it deserveth not reward . But to speake of merits properly , as justly and condignely deserving a due and proportionable reward for the workes sake , Bernard acknowledgeth no merits , but the mercies of God and the merits of Christ : denying our workes to be our merits but Gods gifts , nor to be merits properly , or meritorious causes of our salvation , as I have shewed n before . And these were all the testimonies of the Fathers , which Bellarmine thought good to produce : which when the Reader hath compared with those which I formerly alleaged , let him pronounce secundum allegata & probata , whether wee , or the Papists , have the consent of Antiquitie in this great question of merits . § IV. But to the testimonies of the Fathers Bellarmine adjoyneth the authority of foure Councels . The first whereof is the second Councell held at Aurenge o in France . Debetur merces bonis operibus , si fiant , sed gratia qui non debetur , praecedit ●…t fiant . Reward is due to good workes when they bee wrought , but grace , which is not due , goeth before , that they may be wrought , which Canon as all the rest is collected out of the writings of Augustine , for the confutation of the Semi-pelagians , and is to bee understood according to the constant and perpetuall doctrine of p Augustine , that reward is due to good workes ( not in respect of the dignity or worth of workes , but ) in regard of Gods Promise . Now there is great difference betweene that which is due by desert , and that which is due by promise . For where a great reward is promised to a small worke , the reward is due by promise , but not by desert . But much more when eternall life is promised to our workes , betwixt which there is no proportion . Therefore though eternall life bee a reward due in regard of promise , yet it is a free and undeserved reward , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of God , or as Augustine useth to render it according to the vulgar Latine , gratia , and that in opposition to the wages or deserved reward of sinne , Rom. 6. 23. and is so called gratia , non ●…b aliud , nisi quia gratis datur , as I have shewed before . As for the other three Popish Councels , viz. Lateranense , Florentinum , Tridentinum , they are not to bee accepted , as witnesses ; but to be excepted against , as parties . § V. Wee have heard Bellarmines testimonies , both of Scriptures , and Fathers ; now wee should heare his reason , but that wee have heard , and confuted it before . In the last place , saith hee , there may bee added one evident reason from those things which were prooved in the former booke . For it hath beene demonstrated , that the good workes of the just are truely just , that they satisfie the Law of God , that they justifie a man , whereupon it followeth that they are truely meritorious . Whereunto I ret●…rne this answere . First , to the Antecedent : that it hath beene sufficiently demonstrated , that the worke of just or justified men , though they may bee said to bee truely good , yet they are not pur●…ly good , that they doe not satisfie the Law of God , that they doe not justifie a man before God : so farre are they from being truely meritorious . Secondly , to the consequence , that although they were truely good , although by them men did satisfie the law of God by doing all that is commanded : yet so long as men do but their duety , they must confesse themselves to bee but unprofitable servants , neither doe they merit any thing at the hands of God. For Debitum non est meritum , that which is debt is not merit . And if they could , ( which they cannot , ) by their obedience satisfie the commandement for the time to come ; yet how shall they satisfie the penalty for their sinnes past ? wherefore a servant is well apaied , as Theophylact said , if he escape the whippe , though hee cannot deserve so much as thankes , which is but a verball reward . But hee prooveth the consequence , because the chiefe reason why wee ( poore heretikes ) deny merits , is because wee thi●…ke that no worke in this life is truely just ; or doth satisfie the law , but that all our workes are mortall sinnes in their owne nature , &c. Answ. Though wee were heretickes ( which hee with all his complices shall never bee able to prove ) yet would it not become him to belie us . For neither doe wee denie the good workes of the faithfull to bee truely just , neither doe wee say , that they are sinnes and much lesse mortall sinnes , neither is that the chiefe reason why wee deny them to bee meritorious , as you may perceive by the reasons before alleaged , neither if that reason doe ( as it doth ) prove them not to bee meritorious , doth it follow , that therefore the contrary doth prove them to bee meritorious at the hands of God. For though they were not onely truely , but also purely good , though they were not sinfull nor stayned with the flesh , as all are ; yet so long as they are our duties , so long as they are Gods free gifts , so long as there is no proportion betweene them and the reward , so long as they are accompanied with manifold sinnes and infirmities , and so long as all the reasons before alleaged against merits stand in force : it followeth necessarily , that we neither doe or can by all the workes wee can performe , merit any good thing , and much lesse the eternall reward at the hands of God. CHAP. VII . Other Questions concerning merits discussed : as of trust in merits , and of an eye to the reward . § . I. ANd yet here is not an end : For still ac ording to his Methode , such as it is , hee hath certaine qu●…stions to discusse . In mine opinion , hee being to dispute of merits , if hee had meant to deale plainely and sincerely , should first have shewed what merit is , and what is required to a meritorious worke . Secondly , what sorts of merits there are , and what thereby is merited . Thirdly , whether the good workes of the faithfull bee meritorious or not , and if they be , how farre forth , and then in the last place the two questions might have beene propounded , ●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that seeing , as hee teacheth , good workes doe merit reward ; whether it bee lawfull to doe a good worke , having an eye to the reward . Secondly , whether men may trust in their merits . But he first disputeth against us , that the good workes of the faithfull bee truely meritorious of eternall life , which hitherto hee hath endevoured to prove in his first sixt chapters . In the second place , hee disputeth the t●…o accessary questions : the one , whether and how farre forth men may trust in their merits , cap. 7. the other , whether it bee lawfull in doing good workes to have an eye to the eternall reward , cap. 8 , 9. Then hee commeth to shew against some learned men of their owne side , among whom there is great dissention in this question of merit . First , what is required to make a worke meritorious , and sheweth that to a merit , seven conditions are required , cap. 10 , 11 , 12 , 13 , 14 , 15. Secondly , how farre forth good workes are either meritorious or rewarded . Meritorious , whether ex condign●… , cap. 16. and if so , whether in respect of the promise onely , or also in regard of the worke it selfe , cap. 17 , 18. And as touching the reward , whether GOD doth reward good workes supra condignum , cap. 19. In the last place , what those things are that are merited ex condigno , viz. eternall life . c. 20. and the increase of justice , but not the grace of justification , cap. 21. nor reparation after a fall , nor perseverance to the end , which three are merited ex congruo , as he saith , cap. 22. § II. His discourse a concerning trust and affiance , whether it be to bee reposed in merits , and how farre forth , serveth to no other purpose , but to answere one of our arguments ; and therefore I handled this question , so farre as was needfull , in our eleventh argument . Neither shall it now bee needfull to insist thereupon ; first , because having , as I hope , sufficiently prooved , that wee have no merits , it is needlesse to prove , that wee are not to trust in them . Secondly , because Bellarmine confesseth , that by reason of the uncertainety of o●…r owne righteousnesse , and danger of vaine-glory ( for how can a man trust in his owne merits , when he knoweth not whether hee hath any or not , which is the condition of b all Papists : or how is it possible , that a man who is guilty to himselfe of sinne , should without pharisaicall pride , trust to bee saved in his owne merits : and therefore to say , it is lawfull to trust in our merits modo superbi●… caveatur , is as if I should say , it is lawfull to worship idols with divine worship , modò id●…lolatria caveatur ) it is c most safe to repose our whole affiance in the mercie and bounty of God ; whereunto hee might have added , the merits of Christ , by trusting in which wee are taught also to rerepose affiance , not onely in the Mercie , but also in the justice of God. And if our whole affiance be to be reposed in Gods goodnesse , then no part thereof is to bee placed in our owne merits : or if our affiance bee to bee reposed in our merits at all , then it is not most safe to place our whole affiance in Gods mercie . And if it bee most safe to repose our whole affiance in the goodnesse of God , then are they unwise who place it in their owne goodnesse . But besides the danger of pride , which cannot bee avoided , and of being perniciously deceived , if wee trust to our owne merits as to a broken staffe , wee should also commit horrible impiety in making idols of our owne merits , or rather of our selves . For in what wee repose our trust for salvation , that wee make our God. So should wee s●…bject our selves to the curse of God , who saith , d Cursed bee the man , that trusteth in man , and maketh flesh his arme , and whose heart departeth from the LORD . § . III. His other discourse de intuitu mercedis in the overt intention or pretence , which hee expresseth , is a meere calumniation : in the covert intent , which hee dareth not pretend , it is a meere aberration from the truth . The overt intention is to calumniate Calvin and all true Catholicks , as if wee held it unlawfull , when wee doe any good workes to have in the doing of them an eye to the eternall reward ; when it is evident by the very places , which hee alleageth out of e Calvin , that he taught nothing in this point , but that which Bellarmine affirmeth to bee the doctrine of the Councill of Trent , and which himselfe acknowledgeth to be true ; to wit that it is lawfull in doing good to have an eie to the reward ; but that this ought not bee our chiefe respect . For our chiefe respect ought to bee the glory of God , which wee must seeke by a godly life to advance , though there were neither heaven nor hell : but the desire of the eternall reward is but a secondary respect , which is subordinate to Gods glory , and to bee desired for it . Bellarmine saith f well Cupimus Deum videre , atque ex ea visione felices effici , ut tanto ardentius & securius Deum diligamus . The glory of God we are to seeke , though our profit were not subordinated unto it , and therefore though wee were not to have an eye to the reward . Non sine praemio diligitur Deus , q saith Bernard , Etsi absque praemii intuitu diligendus sit . For those that doe good , onely , or chiefely for the ●…eward , are led like hirelings by a mercenary respect , without which they would not serve him , which becommeth not the sonnes of God neither doth their obedience or service proceed from the love of God or their neighbours , but from selfe-love ; neither is eternall life to bee expected as the stipend of servants , but as the inheritance of sonnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith h Marc●…s Eremita , he that doth good and seeketh remuneration only or chiefely , he serveth not God , but his own will ; neither doth he love or serve God propter ipsum , sed propter se , not for Gods sake , but for his owne . § . IV. But that in a secondary respect , after the glory of God , wee may and ought to have an eye to the eternall reward , it is confessed , or rather prosessed by us . And it is evidently proved , first , by Gods promises o●… rewards and blessings , and by his threatnings and curses , which God doth therefore propound , as by threatnings to deterre from evill for feare of the punishment ; so by promises to allure us to the doeing of good in expectation of the reward . Secondly , by plaine direction of Scripture , as Tit. 2. 12 , 13. the saving grace of God doth teach us to performe the duties of sanctification in expectation of the happines hoped for . So Luk. 16. 9. Make you friends of the Mammon of iniquity , that when you faile , they may receive you into everlasting habitations . Col. 3. 23 , 24. servants are to doe , that which they doe to their Masters , heartily , as to the Lord , knowing that of the Lord they shall receive the reward of the inheritance . Thirdly , By the examples of the godly in the Scriptures , as first of Moses , who by faith refused to be called the sonne of Pharaohs daughter &c. because hee had an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the recompence of reward , Heb. 11. 26. Of David , Psal. 119. 112. I have enclined my heart to doe thy statutes , for ever is the reward , or as the Septuagints and the vulgar Latine read , because of the reward . Of Paul , Phil. 3. 11 , 12 , 13 , 14. Of the example of all examples our Saviour Christ , whom wee are to imitate : who for the joy , that was set before him , endured the crosse , and despised shame , &c. Heb. 12. 2. Fourthly , In doing good workes , which is the way wherein we are to walke we have an eye to the end of our journey , which is the end of our faith , 1 Pet. 1. 9. and of our sanctification , Rom. 6. 22. that is , the salvation of our soules . They who are in a journey ( as we all are viatores ) travell , that they may come to their journeyes end , and they who are in a race , doe runne , that they may obtaine , 1 Cor. 9. 24. Fifthly , Because as the glory of God is the soveraigne universall end ; so eternall salvation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supreme particular end of man , subordinate to the universall end . And therefore as in all our actions wee are to have respect to the glory of God , 1 Cor. 10. 31. so wee may have respect to our salvation , as subordinate unto it . And who knoweth not , but that the finall cause , though it bee last in execution , yet is the first in the intention . § . V. The thing which Bellarmine covertly intendeth , is , that it is lawfull to doe good workes with an intention to merit eternall life thereby , to which end if his discourse de intuitu mercedis bee not referred , it is impertinent : and yet not any one of his testimonies or proofes doth conclude so much we are to performe good workes , indeed that wee may obtaine and may gather assurance that we shall obtaine the gracious reward , which God hath freely promised , and will freely bestow upon all those that lead a godly life : but not that wee should merit any reward of God , as due in justice for the works sake . And this is one of the Papists chiefe quarrels against us , that wee forsooth discourage the people from good workes , in that we teach they doe not merit ; nor are to be done to that end , when notwithstanding wee use betterarguments than they doe , to encourage men to well doing . But we reply , that the Papists , by telling the people , that they are to doe good workes , that thereby they may merit eternall life , doe teach them to marre their workes , and instead of performing works meritorious , or well pleasing to God , to doe that which is odious and abominable in his sight , as being derogatory from the al-sufficient merit of Christ. For if Christ hath fully purchased by his merit the kingdome of heaven for us , then our merits need not : or if they need , then Christ his merit is not sufficient for us . We are therefore in the performance of good workes to have an ●…ye to the eternall reward , they being the way wherein we are to walke towards it , and the meanes whereby we may gather assurance to our selves that wee shall obtaine it . But we are no●… to doe good workes to that end , that by them we may merit eternall life , which is purchased by the alone merit of Christ. CAP. VIII . Questions which Bellarmine disputeth against other Papists concerning merits . And first concerning the conditions of Merit . § . I. HItherto Bellarmine hath opposed the true Catholikes , whom he calleth heretickes . Now , because merit , as the Papists conceive of it , is a fiction which hath no ground , either in the Canonicall Scriptures , or in the writings of the ancient Fathers ; it is not to be marvelled , if in this question , which is de non Ente , they be miserably divided among themselves . Bellarmine therfore in the Chapt●…rs following maintaineth that doctrine which he hath delivered against us as the received doctrine of their Church , against the private opinions of some learned men among themselves ; who in some particulars , either agree with us , or at least disagree from the common tenes of the Papists . And first against Holkot , and a Doctor of Lovaine ( whose private opinions were censured and condemned by Pius the fifth ) and Guilielmus Al●…isiodorensis concerning the conditions required to a meritorious worke . Which , as Bellarmine saith a , are seven . The first condition is that the worke be good . For if it bee bad , it meriteth nothing but punishment . I suppose hee meaneth materially good as being a thing commanded , or good ex genere suo in respect of his kinde , as prayer , almes , &c. For to a worke formally good , he requireth all the conditions following . Secondly , that it be done in obedience to God , and out of a desire to please him : ( for so much the phrase in obsequium Dei seemeth to import , ) otherwise we cannot expect a reward from him . This , as it is evident in the duties which immediately we performe unto God ; so it is true in those which we performe immediately to man , and mediately to God , whom we are to serve not onely in holines , but in righteousnes also . Thirdly , the good works whereunto reward is promised , are the works of men living in this b world ; who are called viatores : to whom alone as the commande●…nts are directed , so the promises are made . For of those who are in heaven the question cannot bee understood , seeing they are comprehensores who have already obtayned the reward . These three are , as he saith , agreed upon ; the other foure are questioned . § . II. The fourth condition therefore is that it bee liberum , free , disputed against Robert Holkot . This is indeed a proper condition , if by liberum be meant indebitum . For if it be debitum , it is not merit●…m , Luk. 17. 10. But by liberum , Bellarmine understandeth that which is willingly performed , meaning no more but that to merit is required free-will : without which condition the worke indeed cannot bee so much as morally good ( for such proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from election ) and muchlesse meritorious . But though without this condition a worke cannot merit , yet neither it nor all the rest which he nameth , are sufficient to make a worke truely meritorious of eternall life . Howbeit , Bellarmine should have done well to expresse himselfe , whether hee speake of liberum à coactione , or ab obligatione , or necessitate officii ; and if the former , whether he speake of arbitrium liberum , or liberatum , whether free by nature , or freed by grace . For if the good worke proceed from Gods grace , it cannot merit at Gods hand , as I have shewed before . And it is the opinion of some Papists , as it was of the Pelagians , that the virtue of meriting , which they conceive to bee in their workes , proceedeth from the power of their owne free-will , as I have shewed before . Neither needed Bellarmine to have heaped up Testimonies of Scriptures and Fathers to prove that free-will is required to good workes , unlesse hee dispute of free-will by nature . For that all good workes doe proceed from the will free by grace , and are voluntarily performed by the faithfull , there is no doubt to be made . § . III. The fifth condition , that he , who must be thought to merit , be in the state of grace , and the childe of God by regeneration and adoption which he proveth against the aforesaid Doctor of Lovaine . This condition is also necessarily required to every good worke , not onely meritorious of heaven ( for how should he attaine to the inheritance of heaven , who is not the sonne and heire of God ) but also good and acceptable unto God. For without faith it is impossible to please God , Heb. 11. 6. and without it , whatsoever is done is sinne , Rom. 14. 23. And it is certaine , that untill the person be accepted , his actions cannot bee acceptable . Neither whiles the tre●… is bad , can the fruit be good . Neither can a man doe any thing that is good and acceptable to God , who is not in Christ : as a branch c cannot be fruitfull that is not in the vine . Neither is any man in Christ , but he that is endued with a true faith , whereby he abideth in Christ , and Christ in him . And this we hold , both against the Papists , that no works of men not regenerate , are good , and with the Papists against the Pelagians , that they are not meritorious : which point good leave hath he had at large to dispute d against the Pelagians , and so I proceed to the sixth . § . IV. The sixt condition proved e against the said Doctor of Lovaine , that to the merit of eternall life is required the free and and gracious promise of God : which condition I acknowledge to be required unto every rewardable worke . For first , seeing God is our absolute Lord , to whom wee owe our selves and all that we have , or can doe , who may exact from us what he pleaseth without any reward ; we could not expect any remuneration from him , unlesse it had pleased him for our encouragement unto well doing , to promise a reward unto us . But we must remember , that his promise is not de debito , but de gratuito , not of rendring a debt , but of giving a free reward : for he needed not to make a promise for doing those things which he commandeth , which without a promise we are bound to doe : and therefore in that he promiseth a reward , it is of his free grace ; and when according to his promise hee giveth the reward , it is wholly of his grace , and not of our merit . Secondly , when there is no proportion of equality betweene the worke and the reward , but the reward incomparably exceedeth the worke ; it is evident , that such a reward promised to such a worke , can no way be due to the worke , as merited thereby , but is wholly to be ascribed to the bounty of the Lord , who freelygiveth what he had freely promised . Thirdly , when a superaboundant reward is promised to a small worke , and the party to whom it is promised is no way able either to doe , or so much as to will the performance of it , but receiveth wholly his will and ability to performe it from his Lord : the thing promised cannot be ascribed to his merit , but to the gracious bounty of his Lord. § . V. The seventh and last condition is that a meritorious work must proceed from charity , which we acknowledg to be required in every good worke . But in the proofe hereof he falleth into a nice dispute , proving against Guihielmus 〈◊〉 , that the vertue of meriting is to be ascribed more principally to Charity than to faith . And although this bee but an idle dispute , seeing neither faith nor charity doth truely and properly merit : yet I durst be bold to affirme , that if to either merit were to be ascribed , that it were rather to bee attributed to faith . For by faith , the merits of Christ are applyed unto us , and not by charity . By faith , we are entitled to Gods Kingdome , by 〈◊〉 wee are not . By faith , wee obtaine the inheritance , which by charity we doe not . By faith , we are saved and not by charity . Faith is the condition of the covenant of grace , upon which , and no other grace , salva●…ion is promised . Those that truly love are also saved ; it being the proper cognizance , and as Basi●… speaketh , the character of the faithfull , and none are saved without it : but yet they are not saved by it , nor for it , but onely by the merits of Christ , which are apprehended by faith alone . Salvation which is purchased by the merits of Christ is promised to faith , as that whereby we are made partakers of Christs merits ; and are therefore said to be justified and saved by faith alone : but charity and the fruits thereof are the evidence , according to which God will save us . Christ is the foundation of our happinesse , yea , he is eternall life . Faith is the onely instrument wherby wee are made partakers of Christ : all other graces are but notes and signes of our union which we have with Christ , and of happinesse by him . By faith we have this inheritance , but it is had among those that are f sanctified . When it is said , happy is shee g that beleeved , there the cause of happinesse is noted : but when it is said happy is he that loved , orfeared , not the cause of happinesse is signified , but a note or signe of it . Both faith and charity must concurre to every good act : for as a worke without charity is not good ; so without faith it is h sin . But if you compare the graces together , it is certaine that charity proceedeth from faith , 1 Tim. 1. 5. and according to the measure of our faith , such is the measure of our love : for faith is the Mother-grace from which charity and all other graces , as from the root and fountaine doe spring and flow . It may seeme indeed , that sanctification and inherent righteousnesse doth more principally consist in love , because charity is the fulfilling of the Law : yet sanctification it selfe doth flow from faith , which purifieth i the heart , and worketh by love . But as for the grace of justification , whereunto merit ( if wee had any ) ought to bee referred ( for justification is the entitling of us to the kingdome of heaven ) neither charity , nor any other grace in us doth concurre unto it , but faith is all in all . I will not follow him in his idle dispute : I confesse the point , that to every rewardable or , as he calleth it , meritorious worke charity is required . § . VI. Now let us recapitulate his seven conditions . And because he shall not finde me refractary , I doe confesse , that all and every of these conditions are required to every rewardable worke . For first , it must be good . Secondly , it must be done in obeysance to God. Thirdly , it must be done by men in this world . Fourthly , it must bee voluntary and not forced . Fifthly , it must bee performed by a man who is in the state of grace . Sixthly , the expectation of the reward is to bee grounded on Gods promise . And lastly , it must proceed from charity . But now say I , that not any one of these conditions , nor all of them put together can make a worke meritorious of eternall life before God. They are common notes and markes of all good workes whatsoever : but the proper notes of merits are such , as I set downe in the beginning of this discourse concerning merits . For workes are not therefore meritorious , because they are materially good , nor because they are in obeysance to God , ( for that is our duty and debt which wee owe to God ) nor for that they are performed by such as are viatores and pilgrims in this world , nor because they are wrought by men in state of grace , nor because the expectation of the reward is grounded on Gods promise , which is of a free reward and not of wages merited by us , nor lastly , because they proceed from charity . For our charity , by reason of the imperfection thereof , cannot stand in judgement to satisfie the justice of God , and much lesse to merit . And whatsoever , or how great soever it is , it is not only a duety which we owe to God , but the onely debt which wee owe , or ought to owe to our brethren , and that for Gods sake , to omit that we receive it , as a free gift from God , and therefore by it we cannot merit of him . CHAP. IX . Bellarmines dispute that good workes are meritorious ex condigno , not onely ratione pacti , but also ratione operis , examined . § . I. IN the fourth place a Bellarmine discourfeth how farre forth good workes are either meritorious , or are rewarded . Meritorious , whether ex condigno ; and if so , whether ratione pacti solum , or ratione operis also . That good workes are meritorious ex condigno , which is the matter that hitherto hee hath proved , hee now maintaineth against Durandus : affirming , that his Assertion , as it is refuted by the common consent of all , almost Divines ; so also by all the arguments which formerly hee hath used against us , to prove that the workes of the godly are truely and properly meritorious , which I desire the Reader to take notice of , because some draw-backs , who notwithstanding would seeme stiffe defenders of merits , doe beare the simple in hand , that it is but a Schoole-point to say that workes are meritorious either ex condigno , or ex congruo . When as in very trueth it is the received Doctrine of that Church , that the good workes of the godly are truely and properly meritorious of everlasting life . Now it is evident that meritum ex congruo , is not truely and properly meritorious . § . II. In the next place , Bellarmi●…e now taking it for granted that good workes are meritorious ex condigno , hee b disputeth whether they bee so ratione pacti tantum , or ratione operis tantum , or ratione utriusque : whereunto I answere , that they are not ex condigno , meritorious at all , as I have sufficiently proved before . That they are condignely meritorious in respect of the worke it selfe onely , and not in respect of the Promise or Covenant , was the opinion of Cardinall Cajetan , and of Dominicus à Soto . That they are condignely meritorious not ex ratione operis , but ex ra●…ione pacti & acceptatiotis divinae , was the opinion of Scotus , and some other Schoolemen , and of Andreas Vega. But both these opinions Bellarmine rejecteth , and embraceth the third , that good workes are condignely meritorious not onely ratione pacti , but also ratione operis . Howbeit , the former part of this Assertion seemeth to imply a contradiction . For that which is due ratione pacti gratuiti , cannot also bee due ratione operis ipsius , unlesse there bee an equall proportion betweene the worke and reward . If I promise to a Labourer in the vineyard for a dayes worke an hundred pounds , the summe is due in respect of the promise or covenant , but not deserved by the Labourer . Such or rather greater is the disproportion betweene our workes and the heavenly reward . Besides , that which is due ratione pacti grat●…iti , is freely and undeservedly bestowed : but the reward which is rendred to condigne merit is justly deserved . § . III. And whereas c Bellarmine propoundeth a distinction of eternall glory or happinesse , saying , that it may be considered either as it is an inheritance , or as it is a reward : and saith , as it is an inheritance it is due to the persons of the faithfull by right of adoption , but as it is a reward it is due to their workes by promise or covenant : first I answere , that this distinction is unperfect , for eternall glory may be considered three waies , either as a free gift given unto us in d Christ before all secular times without respect of workes , and prepared e for us from the beginning of the world , or as the inheritance purchased by Christ , or as a reward of our piety . Secondly , this distinction contradicteth three of his assertions : first , the maine assertion , which in this plac●… he laboureth to prove , viz. that the good workes of the godly doe condignely merit eternall life , even for the workes sake . For as it is our inheritance or as it is eternall life ( which hee calleth the first degree of eternall glory ) himselfe confesseth both here in the seventeenth Chapter , as also before in the fourteenth , that it is not rendred to the merit of our workes , but is due to the persons of the faithfull jure adoptionis , by the right of adoption , as they are the sonnes and heires of God ; which right they have before they bring forth good workes , which ( as hee truely saith ) doth manifestly appeare in regenerated infants , which dye in their infancy . And therefore it is evident by Bellarmines owne confession , both in this place , and also in the fourteenth Chapter , that our heavenly inheritance ( which is eternall life it selfe ) is not merited by our workes , but is purchased by the merits of Christs our Saviour , and therefore is one and the same to all that are saved . For as I have said heretofore , as the merit of Christ is equally imputed to all that beleeve , so the reward of Christs merit in respect of the substance , as it is the eternall inheritance or eternall life , shall equally be given to all that beleeve . § . IV. Againe , as it is a reward , it is given ex pacto gratuito by a free promise , and therefore not merited by our workes , but according to the promise freely given , and not ratione operis , as deserved thereby . Secondly , in explication of this distinction Bellarmine saith , f that whereas there are divers degrees of heavenly glory or happinesse ; yet the first onely which is our heavenly inheritance it selfe , or life eternall is due to the persons of the sonnes of God by right of adoption ; the rest are due to workes by promise or covenant , which contradicteth two other assertions . For that which truely hee saith here and in the fourteenth Chapter , that the first degree which is our heavenly inheritance , or eternall life it selfe or salvation , is due to the persons of the faithfull by right of adoption , and not to their workes ; confuteth that assertion of his in his twentieth Chapter , that eternall life even in respect of the first degree is rendred to the merit of good workes . And againe , that which he truely saith in his nineteenth Chapter that God doth reward good workes supra condignum , above their desert and that incomparabiliter & ineffabiliter , as he citeth there out of g Fulgentius , confuteth that which here he laboureth to prove , good works doe condignely merit the rewards of heavenly happinesse , meaning thereby the degrees of eternall glory ; and that not onely ratione pacti , sed etiam ratione operis . It is true that there bee divers degrees of heavenly glory , wherewith God doth crowne his children in mercie and loving kindnesse ; neither is it to be doubted , but that to those whom God hath endued with greater measure of grace , causing them to bee more fruitfull of good workes ; and making them more excellent instruments of his glory and of the good of his chosen , he will give them a greater measure of glory , crowning as I have said before , his greater graces with greater glory . For as all that beleeve in Christ are equally justified , but not all equally endued with grace : so all the faithfull shall bee equally saved , but not all equally made partakers of glory . And as the greater measure of grace is the free gift of h God , and not our merit : so is the greater measure of glory , wherewith he crowneth his greater graces wholly to bee ascribed to his grace and not to our merit . § . V. Now let us briefly examine his seven arguments which hee i bringeth to prove , that every good worke of the righteous in respect of the worke it selfe is condignely meritorious of eternall life . Briefly , I say , for they are not worthy to be stood upon , nor ye●… indeed to be mentioned , but onely to shew the weakenesse of the Popish cause , which admitteth no better proofes : which evidently appeareth by this , that our challenging Ie●…uit k when hee taketh upon him to prove the merit of condignity , contenteth himselfe with the very same arguments for want of better . His first Reason , Because life eternall is grace for grace , Ioh. 1. 16. that is , the grace of reward for the grace of merits , or charity of our countrey for the charity of the way . But betweene grace and grace sine dubio , without doubt there is great likenesse and proportion . No doubt but there is some likenesse betweene grace and glory , for grace is gloria inchoata , glory is gratia consummata . But where is the equality on which condignity of merit should be grounded , and which hee propounded to prove , in the next l words going before ? And if both the worke bee grace , and the reward bee grace , how can there bee merit of condignity in the one to the other , that which is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Rom. 4. 4. for debitum non est gratuitum . If eternall life bee gratia , gratis data , si gratis datur , then is not due by desert . And if the good worke also be grace , how can it deserve a reward , and so great a reward from him that gave it ? For Bellarmine hath taught us in the beginning of this seventeenth Chapter , that if the worke bee much lesse than the promised reward , it should not be a merit of condignity in respect of the worke . If , saith hee , the Master of the vineyard should promise to a labourer for his dayes worke , not the day-peny , but an hundred crownes , and yet the heavenly reward given to a good worke doth incomparably surpasse the unequall proportion , that is , betweene an hundred crownes and a daies worke . § . VI. In his second argument he trifleth egregiously . He saith , there is a proportion betweene the fountaine and the river running from it . Grace is the fountaine , Ioh. 4. 14. and eternall life is the river which maketh glad the City of God , Psal. 46. 5. where according to the Latine it is thus read , Fluminis impetus laetificat Civitate●… Dei , which m Bellarmine himselfe expoundeth thus . Fluminis impetus laetificat Civi●…taem Dei , i. Non timebit populus Dei quando turbabitur terra , ergo , &c. Literally the place is understood of the Brooke Kidron and of the city of Ierusalem . But if it must bee allegorized , then as by the fountaine grace is to be understood , according to that of Ioh. 4. 14. so by the river should be understood perseverance and increase of grace running to eternall life , as the sea , wherein the course of all rivers endeth . And therefore such as is the proportion of the fountaine to the sea , such is of grace or of a gracious worke to eternall life . This was his first analogy ; the second is no lesse ridiculous . Moreover , saith he , there is a proportion betweene the ascent and descent of water , for it doth ascend as high as it doth descend ; and therefore the grace of the Spirit which descended from heaven will ascend as high . No doubt , if it be conveyed in a close conduit pipe . § . VII . His third Reason , Eternall life is the day-peny of those that labour in the vineyard , Matth. 20. But the day-peny is the just hire of the dayes labour . So is eternall life . The day-peny which was given to those that wrought but one houre doth signifie eternall life , which is thereby proved not to bee an hire rendred as due to equall labour , but as a free reward bestowed by the bounty of the Lord , who ●… may doe with his owne what he pleaseth . For if it were the just wages for the whole dayes labour , then he that wrought but one houre should have had but one twelfe part of the wages . His fourth Reason , Seed in vertue physicall is equall to that thing wherof it is the seed , and containeth it ; Grace is the seed , and eternall life that whereof it is the seed , therefore i●… vertue morall Grace is equall to glory . Answ. This argument is grounded upon a similitude of grace , and seed , which are not like in those things for which this comparison is brought . For neither is seede the meritorious cause of that whereof it is the seed , as hee supposeth grace to bee , nor grace the seminall cause of eternall life : for seed is the materiale principium . But grace , meaning grace inherent , is neither the materiale principium , nor the meritorious cause , nor any other cause of salvation , unles it be 〈◊〉 sine qua non , which is no cause . Yea , but grac●… , saith he , is called the seed of GOD , 1 Ioh. 3. 9. Answ. The seede of God properly is Gods word sowne in our hearts as the seede of our new and spiri●…uall life in this world . This seede conceived by the power of the Spirit is the grace of regeneration , as the materiale principium of our spirituall life , meant in that place of p S. Iohn , which alwaies abideth in the childe of God , who being once borne of God , is never unborne againe . The fruits , in respect whereof it is called seed , are the fruits of a godly life . For the seed of Gods Word being sowne in our hearts , and there conceived and taking root , fructifieth and bringeth q forth increase , in some thirty , in some sixty , in some a●… hundred fold . The grace of regeneration therefore is called seed in respect of the fruit of good works , which it bringeth forth in this life . And further , the doing of good workes is compared to sowing of seede , which hath relation to the great harvest , as also the committing of the dead bodies of the faithfull to the earth . For even as he that casteth his seed into the ground , doth it in hope r of increase at the next harvest , or as hee that committeth the dead body to the earth s as seede , doth it in hope of increase at the great harvest : so hee which soweth in righteousnesse to the t Spirit , shall of the Spirit reape everlasting life . And as the seed cast into the ground is not cast away , but is recompenced with increase at the harvest : And as the body , though sowne in corruption doth not perish , but riseth in u incorruption at the great harvest : so he that soweth the seed of good workes , though hee may seeme to cast them upon the waters , as * Salomon speaketh , hee shall not lose thereby , but hee shall bee rewarded an x hundred-fold , and at the great harvest hee shall inherit everlasting life . But as the increase in harvest is not to bee asscribed to the merit of the sower , but to the blessing of God ; and as the raising of the dead body to incorruption y at the last day is not to bee attributed to the merit of committing it , as seed to the earth , but to the merit and power of CHRIST in whom z wee are made alive againe : so the reaping of everlasting life at the great harvest , is not to bee asscribed to our merit , but to the merit of Christ , who hath purchased it for us , and to the undeserved mercie of God , who crowneth his owne graces in us . So if wee sowe to our selves in righteousnesse , wee shall reape in mercie , as the a Prophet speaketh . § IX . His fifth argument concludeth nothing to the purpose . Eternall life , saith hee , is a certaine supernaturall action in respect of the Object , and of the principles b●…th efficient and formall : But merit , which consisteth in love , is also a supernaturall action in respect of the Object , and of the principles both efficient and formall : therefore they have aproportion betweene themselves , and the one leadeth to the other , as the right way to the end . Answ. I grant that the grace of sanctification is the right way to glorification , but no meritorious cause thereof . That there is a proportion of likenesse in the respects mentioned , but no proportion of equality . And that which hee speake●…h of love , in which hee taketh for granted ( w●…ich wee deny ) that merit doth consist , may bee verified not onely of the love of God , but of faith , and hope , and the feare of God , and affiance in him , and other sanctifying graces which have rel●…tion u●…to God. § X. His six●…h argument . It is God ( in whom there is no want of power or wise●…ome to 〈◊〉 what hee w●…eth ) who decreed to bring the Elect to life eternall , as the pr●…ze , and as the crowne of justice , by their meri●… . Therefore without doubt hee giveth them such merits , by which truely and properly and even ex condigno , they may merit the crowne . Answ. If God had decreed to bring us to eternall life by our merits : no doubt but hee would have provided for us such merits of our owne , as should truly and properly , that is , condignely merit the same . But God hath not provided such merits for us , as hath been before aboundantly proved , neither hath hee purposed by our merits ( which indeed are none ) to bring us to heaven , but onely by the merits of Christ , which alone doe properly and condignely , yea , all-sufficiently and super-aboundantly merit e●…ernall life for us . § XI . His eventh argument : Our merits depend upon the merits of Christ , both because hee hath merited for us the virtue or power of meriting , and also because wee merit as the lively members of Christ , and by influence from him as our head , therefore they det●…act from the glory of Christ , who say that our ●…erits are so unperfect , that they doe not merit ex condigno , but in respect of Gods acceptation . Answ. The power of meriting eternall life is proper and peculiar to Christ our head , and not communicable to his members , as I have h●…retofore shewed . Neither doth it detract from his glory to say , that our workes are not meritorious : but on the contrary to give that to the members which is proper to the head . Neither did hee merit for good workes that they should be meritorious ( which is an impudent fiction of these latter times . ) Neither was it his purpose to save us by making us our owne saviours , but in his owne person b to merit our salvation by his owne c obedience , both active and passive , which being in themselves most sufficient , our merits are needlesse . And these were Bellarmines proofes against his owne good Catholikes . In the next place hee answereth their allegations , which with many more I have urged before d and maintained . § XII . After hee hath disputed how farre forth good workes are meritorious , and hath after his manner , proved them to merit ex condign●… , and that also ratione operis : now he questioneth e how farre forth good workes are rewarded . And hee telleth us , that it is the common and received opinion of divines , that good workes are rewarded by God supra condignum , and evill workes citra condig●…um . To the former I subscribe : and from thence disprove the merit of condignity . For if the heavenly reward even in respect of the first degree doth incomparably and unspeakeably exceed the worth of our best workes , as hath beene proved ; then that it selfe , because it is given supra condign●…m , cannot bee merited ex condigno . To the latter also I subscribe , if it bee understood of the sinnes of the faithfull , in respect of the faithfull themselves . For the Lord doth not deale with us after our sinnes , nor reward us according to our iniquities , Psal. 103. 10. But in all his judgements he remembreth ●…ercie , Lam. 3. 33. Hab. 3. 2. and ever correcteth us under our deserts , Ezra . 9. 13. I say , in respect of themselves , for in respect of Christ our surety , hee exacted such a punishment , as did fully satisfie his justice for our sinnes . And therefore he never punisheth properly , that is , in ordine justitiae , by way of vengeance to satisfie his justice , the sinnes of the faithfull , which he hath punished in Christ : neither doth hee exact or expect any satisfaction from them for their sinnes , for which our Saviour Christ hath fully satisfied his justice . Notwithstanding , it cannot bee denied , but they are many times f afflicted , and the judgements of God inflicted upon them : but yet when wee are judged , g wee are not punished by way of vengeance , but wee are chastized of the Lord , that wee should not bee condemned with the world . Now if God from our Saviour hath exacted such a penalty , is satisfied for the sinnes of all the Elect ; it may bee thought , that hee will exact from the wicked a lesse punishment , than will satisfie his justice . Some say , that God will not render to the wicked secundum rigorem justitiae , quos justè posset annihilare : but that also may bee questioned ; seeing of those , who shall bee condemned , our Saviour saith , that it had beene better for them that they had not beene borne . § XIII . In the last place Bellarmine disputeth of the things which may bee merited , or as hee speaketh , quae cadunt sub meritum de condigno : and first hee saith , that the eternall life it selfe , the essentiall reward ( which he calleth the first degree of heavenly glory , and which before hee said was due not to the merit of workes , but to the persons of the faithfull by right of adoption , ) it selfe , I say , and not onely the degrees thereof ( which are incomparably and unspeakably supra condignum ) may bee condignely merited . Secondly , the increase of justice is condignely merited by good workes : wee deny not , but that by the practice of pietie and exercise of good workes mens inherent righteousnesse is increased , according to that , Luk. 19. 26. habenti dabitur , to him that hath ( that is , doth exercise his talents ) it shall bee given , but that hee shall ex condign●… , by his works merit his second justification , as they call it , and increase of justice , which is Gods Blessing upon them , wee have not learned out of the Scriptures ; neither doe wee acknowledge that wee can by our best endeavours merit any good thing at the hands of God. § XIV . And thus you see how in the last part of this controversie which is concerning workes , the Papists have magnified , and as it were deified their owne workes , alleaging , not onely that they are good , but purely and perfectly good , such as not onely doe fully satisfie the law of God , but also supererrogate , and therefore such as doe not onely justifie us before God , but also merit and deserve e●…ernall life at his hands , and that truely and properly , that is , condignely ; and that not onely ratione pacti , but also ratione operis , that is , not onely by Covenant , because God hath promised such a reward , but also for the dignity of the worke , which is in proportion equall to the reward : insomuch that it were unjustice in God , if he should not render heaven to their workes , which doe as properly deserve heaven , as the workes of the wicked deserve hell ; and that by their workes they deserve not onely eternall life it selfe , which they ca●… the first degree of heavenly happinesse , but also the higher degrees of glory : and finally , which is a consequent of the premisses , that they may trust in their workes , as being true causes of salvation . All which assertions are insolent and Antichristian . § XV. But we , being in our selves most miserable sinners , say with Da●…iel , h To thee , Lord , belongeth mercie and Iustice , but to us , shame and confusion of face : and therefore wee pray with David , i Enter not into judgement with thy servants , O Lord , for no man living can bee justified in thy sight , namely , if thou enter into judgement with him . For if thou Lord k marke iniquities , who shall stand ? If we should argue with God , we should not bee able to answere one l of a thousand : with Esay wee confesse , m that all our righteousnesses are as polluted clothes , as being stayned with the flesh , and therefore have cause to cry out with the Apostle , n wretched men that wee are who shall deliver us from this body of death . But yet with the same Apostlc , o we thanke God through Iesus Christ our Lord ; with David we professe that with the Lord p there is mercie and forgivenesse , that he may b●… feared , and with him there is plentifull redemption , and hee shall redeeme the Israel of God from all their iniquities . Wee beleeve that Christ by his death hath satisfied for our sinnes , and by his obedience hath merited heaven for us ; that hee died for our sinnes , q and rose againe for our justification , that wee are justified by his r blood , and by his obedience we are constituted just : that hee is the end and complement of the Law for righteousnesse s to all that beleeve in him ; that of God he is made unto us t wisedome for our vocation , righteousnesse for our justification , holinesse for our sanctification , and redemption for our glorification : that according as it is written , He that glorieth , let him glory in the Lord. And howsoever we doe teach , that those who are justified , are also sanctified ; and that no man can bee assured of his justification without sanctification : though wee seriously urge , as our duety is , the necessitie of good workes , and of a godly life , protesting with the Apostle , u that without holinesse no man shall see God ; though we teach that by our good workes wee are to make our Election , our vocation , our justification sure unto us : though wee acknowledge , that they are the evidence by which wee shall bee judged at the last day : though finally in the doctrine of sanctification we urge the necessity and profit of good workes as much as ever any other Christians , whether old or new : yet in the question of justification , if our workes or our inherent righteousnesse bee obtruded as the matter of our justification , and merit of salvation , then doe we loathe and abhorre them as polluted clouts , wee renounce them as things of no value , wee esteeme them ( or at least , as Luther said the opinions of them ) as losse : And contrariwise our whole affiance for our justification , and all our hope of salvation we doe entirely repose in the onely mercies of God and merits of Christ ou●… most perfect and all-sufficient Saviour , to whom with the Father and the Holy Spirit be all praise and glory for evermore . Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes, typically marginal, from the original text Notes for div A20741-e170 a In novissimis ●…emporib . i. reg●…ance Antichrist . Ansel●… . in 1 Tim. 4. 1. Vid. Diatrib . de Anti●…h . & part . 1. l. 3. c. 1. §. 3. c 1 Tim. 4. 1. 3. d This distinction is propounded by S. Augustine , de Trinit . lib. 13. c. 2. and by the master of the sentences . Sent. 3. dist . 23. e Vid. Diatrib . de Antichristo . lib. 4. c. 6. & 7. g Idem l. 3. 6. 49. h De ●…ont . Rom. lib. 4. cap. 3. i Bellar. de Concil . li. 2. c. 17. Conc. Trid. sess 4. Pari pietatis affectu & reverentia suscipiunt ei venerantur . k Cesteri Enchirid . cap. 1. Hutus praestantia multis par tib . ●…peral Scripturas . l Cesler ▪ ibid. m Hosius de expresso Dei verbo . n Contr. Luciferian . & in Gal. 1. neque enim in Scripturarum verbis , Evangelium est , sed in sensu o De verbo non scripto . l. 4. c. 4. * Rom. 10. 8. p See lib. 7. c. 3. §. 9 , 10 , 11 , 12. q See the learned work called the Grand imposture . r Apud Euseb. lib. 4 ▪ cap. 15. s Gerdon . contrv . 1. c. 27. t Ibid. u Ibid. ●… . 3. * Hosius de authorit . Scripturae . lib. 3. x Vid. Diatrib . de Antichristo . part . 1. lib. 6. c. 4. §. 9. Notes for div A20741-e14050 The excellencie of this argument . * Lib. 6. Cap. 6. §. 2. a Iohn 1. 17. b Gal. 2. 5. c Rom. 1. 16 , 17. d Gal. 1. 6. 8. e Iohn 8. 44. f Iude 6. g Gal. 5. 4. h Gal. 3. 17 , 18. i Rom. 4. 14. k Gal. 3. 10. l Gal. 5. 2 , 3 , 4. Gal. 2. 21. m Of this see more , lib. 7. c. 3. §. 10 , 11 , 12. The definition of Justification . The name . ●… Justificar●… . o Lib. 2. The definition of Justification explaned . 1. That it is an action of God , Rom. 8. 33. Esay 43. 25. p Rom. 9. 16. 2. An action of God without us . q Verse 34. r Ephes. 1. 7. Col. 1. 14. 2 Cor. 5. 19. Rom. 4. 5 , 7. s Sess. 6. cap. 4. Vt sit translatio ab eo statu in quo homo nascitur silius primi Adami in statum grati●… & adoptionis filiorum Dei per secun ▪ dum Adamum Jesum Christum salvatorem nostrum . Justification though it alwaies concurreth with Gods gracious actions within us , yet it is carefully to be distinguished from them . Ephes. 1. 6. Justification an action of God continued . t Heb. 7. 25. Rom. 3. 25. u The Covenant of Grace . Chap. 8. pag. 109. Whether Justification bee wrought but once and at once . * a Cor. 4. 16. 1 Iohn 5. 1. Iohn 1. 12 , 13. Gal. 3. 2●… . Rom. 8. 17. The Papists confuted , who deny it either to be an action of God , or an action without us , or continued . The Causes of Justification . The principall efficient . Rom. 3. 26 , 30. 4. 5 , 6. 8. 30 , 33. Gal. 3. 8. a Ia●… . 4. 12. b Psalm . 51. 4. Esay 43. 25. 2 Cor. 5. 19. Ephes. 1. 6. c 1 Iohn 21. 2. d Matth. 6. 12. Rom. 8. 33. Exod. 34. 7. Esay 43. 25. Marke ●… . 7. The Motives . * Psalm . 6. 2. 123. 3. 31. 9. f In Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam , sed per gratiam simul & iustitiam , sed utramque Dei , hocest per gratiam Dei , & per iustitiam Dei , & non per justitiam hominum . 2 Tim. 1. 9. ●… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5 , 6. 2. 5. 8 2 Tim. 1. 9. g Ephes. 2. 8 ▪ The Lord is als●… just , in justisying a sinner . Rom. 3. 25 , 26. The actions of the three persons distinguished . The Father . Rom. 3. 25. Iohn 3. 16. The Sonne . Esay 53. 11. Rom. 8. 34. 1 Iohn 2. 2. Heb. 7. 25. 9. 24. Esay 53. 11. The holy Gh●…st . Instrumentall causes . The Ministerie of the Gospell . 2 Cor. 5. 18 , 20. h Acts 16. 14. i Rom. 10. 14 , 17 1 Cor. 3. 5. Rom. 10. 9. Iohn 20. 23. Sacraments . Rom. 4. 11. 2 Tim. 3. 5. Faith the instrument to receive . 1. Faith justisieth not as it is an habit or gift in us , but as it is the hand ●…o receive Christ. g De Justif. l. 1. cap. 17. h Lib. 4. i Rom. 4. 5. k Lib. 4. & 7. * Rom. 10. 5. Secòndly , it must be such a faith às doth specially apprehend and embrace Christ. l Of this see mo●…e , Lib 6. c. 4. m See Lib. 6. c. 6. §. 2. n Ioh. 3. 16. Act. 16. 30 , 31. Fat h do . h not dispose to justificatio●… , but it do . h actually justifie . o Bellarm. de justificat . lib. 1. ca 13. §. Secun da dispositio . p Act. 13. 39. q Ioh. 5. 24. r Ioh. 6. 47. Faith doth not justifie absolutely in respect of its owne worth , but relatively in respect of the object . s See Lib. 6. cap. 4. §. 6. t Luk. 7. 50. Act. 3. 6. 12. ●…6 . Act. 10. 43. Ioh. 20. 31. 2 Pet. 1. 1. The meaning of the question , whether by faith , or by workes . How faith is said to justifie alone . u Ia●… . 2. 17. Faith doth not sanctifie alone . The matter and forme of justification , what they are . a Bellarm. de justifi . lib. cap. 2. b De Jacob. & vitabeat . l. 2. cap. 6. * Lib. 5. cap. 4. sect . 4. c Matth. 12. 37. Rom 8. 33. 1 King. 8. 32. Of the matter and forme distinctly . The matter is that which is called the righteousnesse of God. d See Lib. 4. c. 2. §. 2. Whether this righteousnesse of God be the righteousnesse of the Godhead . e 1 Tim●… 5. Whether it be the righteousnesse of the Manhood . The innocencie of Christ. Iohn 8. 46. 1 Pet. 1. 19. 1 Pet. 1. 19. Heb. 7. 26. 1 Pet. 2. 22 , 23. f 2 Cor 5. 21. Heb. 4. 15. Christs positive righteousnesse . Rom. 8. 2. The holinesse of his Nature . Matth. 1. 22. Luk. 1. 35. Iohn 3. 34. Psal. 45. 7. Esai . 11. 2. Ioh. 1. 14. Iohn 1. 16. Ephes. 4. 7. The holinesse of his lise . Matth. 5. 1●… . Matth. 3. 15. Ioh. 8. 29. Rom. 8. 4. Esay 53. 11. Act 4. 27. Heb. 7. 26. 1 Ioh. 2. 20. Apoc. 3. 7. Act 3. 14. 1 Ioh. 2. 2. Act. 2. 27. Dan. 9. 24. His passive righteousnesse . Phil. 2. 8. Gal. 3. 13. g 2 Cor. 8 9. h Heb. 12. 2. i Esay 53. 3. The righteousnesse of Christ by which wee are justified is the righteousnesse of God. Ier. 23. 6. Rom. 9. 5. Act. 3. 15. k Luk. 1. 43. 1 Cor. 2. 8. Act. 2●… . 28. 1 Ioh. 1. 7. 3. 16. Rom. 5. 10. Rom. 5. 19. Phil. 2. 6 , 8. Gal. 4. 4 , 5. The consort arising from this doctrine . * Heb. 9. 14. l 1 Pet. 1. 21. m Rom. 1. 4. n 1 Cor. 15 14. 17. o 1 Cor. 1. 30. p Ier. 23. 6. q Matth. 5. 6. r Matth. 6. 33. s Matth. 13. 46. t Esay 64. 6. u Phil. 3. 7 , 8. 9. u Phil. 3. 7 , 8. 9. 1 Cor. 1. 30. * Ier. 23. 26. Rom. 5. 9. 19. The formall cause . Imputation of Christs righteousnesse . * Rom. 5. 19. x ●…ul . Scaliger . de su●…til . y De amiss gratia & statu pecc . lib. 5. cap. 17. § Itaque . z De Justif. l. 2. sect . cap 7. sect . Quarto &c. 10. sect . Deinde . a Esai . 53. 11. b De justificat . lib. 2. cap. 5. in fine . Imputation of Christs righteousnesse denied not onely by Papists , but also by some others . The reason of their denia●… confuted . c Sum. 3. p. q. 48. art . 2. & q 49. ar̄t . 1. Caput & membrum sunt quasi una perso na mystica : & ideo satisfactio Christi ad omnes fideles pertinet , sicut ad ●…ua membra . Rom. 4. 5. 6. 11. 2 Cor. 5. 21. The private opinions of some Divines concerning the matter of justification . The first reason , because there is no justification without the fulfilling of the Law. a Psal. 132. 9. b Gal. 3. 27. c Matth. 22. 11. d Apoc. 19. 8. e Matth. 5. 18. f Lev. 18. 5. Rom. 10. 5. Gal 3. 12. g Rom. 3. 31. By the passive righteousnesse of Christ onely the Law is not fulfilled . h Gal. 3. 13. i Rom. 10. 5. And that is defended against divers excep●…ons . First , that the Law is satisfied by bearing the penalty . k De justis . lib. 2. cap. 10. Scct. Deinde . Secondly , that those who are freed from hell , are admitted untobeaven . Thirdly , that God may justifie by the passive righteousnesse onely if bee will. l Rom. 3. 25 , 26. m Rom. 2. 2. n Rom. 5. 9. 19. o 2 Cor. 5. 21. p Rom. 5. 10. q Rom. 4. 25. 1 Cor. 1. 30. Dan. 9. 24. If by Christs fulfilling of the Law , then by a legall righteousnesse . r Gal. 4 5. s Rom. 1. 17. 3. 21. The second reason out of Rom. 5. 19. t Rom. 5. 19. u Heb. 9. & 10. * Iam. 2. 10. x Gal. 3. 10. y Rom. 5. 18. z Rom. 8. 4. a Deut. 12. 32. b 1 Ioh. 3. 4. Thirdly , because Christ bis obedience is accepted for u●… . Matth. 5. 17. 3. 15. Ioh. 8. 29. c Rom. 5. 18. 8. 4. d Phil. 2. 8. e Phil. 2. 7. f Ioh. 17. 15. g Gal. 4. 5. h Phil. 2. 8. Rom. 10. 4. Chrysost. in Rom. 10. 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Perfectionem habet Legis , qui credit in Christum . o Homil. of salvation . part . 1. p I●…st . lib. 2. cap. 16. §. 5. Object . 1. That Christ obeyed the Law not for us , but for himse●…fe . Luk. 17. 10. q Act. ●…0 . 28. r Phil. 2. 6 , 8. s 1 Tim. 3. 16. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 2. 7. u Esay 40. 17. * Phil. 2. 8. Object . 2. Of the Papists x R●…mists in Phil. 2. Sect. 1. That Christ merited for himselfe . Phil. 2. 9. Luk. 24. 26. y Phil. 2. 3 , 4. 5. z ver . 6 , 7 , 8. vers . 9. a Prov. 15. 33. 18. 12. Luk. 18. 14. b Phil. 2. 9. c Act 13 33. Psal. 2. 7. Heb. 1. 5. Rom. 1. 4. Heb. 1. 4 , 5. * 1 Cor. 15. 14. 17. d 1 Pet. 1. 21. * See Cyril . Thesaur . lib. 3. cap. 2. Christs ●…xaltation was bis manifestation to be the Sonne of God. Ioh. 17. 5. Esay 45. 22. Apoc. 5. 12. Heb. 2. 9. e See D. Fulke in his answer to the Rhemists Heb. 2. 9. Object . 3. If Christ obeyed the Law for us , then we need not to ob●…y it . 2 Pet. 1. 10. Object . 4. If we bee justified by the obedience of his life , what needed hee to die for us . Our fourth rea son , to what end served the obe dience Christ , i●… we b●… justified onely by his susserings . f ●…oh 8. 29. g Matth. 3. 15. h Matth. 5. 17. i Rom. 8. 4. Ioh. 6. 63. Our fifth reason : that there are two parts of justification . Rom. 5. 9. 19. Object . Then there be two formall causes of justification . That justificati . on doth not consist on●…ly in remission of sinnes . Rom. 4 6 , 7. Their chiese argument , because remission is as well of sinnes of omission as of commission . m Psal. ●…43 . 2. Gal. 2. 16. Object . By remission we are made innocent and therefore just . Three arguments of I. P. 1 2 3 k De justis l. 2. c. 6 l De justis . l. 2. c. 1 m Lib. 3. c. 11. sect . 2. n Sect. 3. o De justif . l. 2. c. 1. & 6. The arguments of J. F. p Gal. 4. 4 , 5. q Gen. 35. 2. Z●…ch . 3. 4. r Mat. 22. 11 , 12. s Exod. 28. 43. t Exod. 28. 36. 38 u I●…r . 23. 6. * Athan●…s . tom . 2 advers . eos qui negant Christum ●…x natura no●…ra s●…mpsisse primitias . Whether the passive obedience of Christ onely , be represented in the Sacraments . * Rom. 4. 11. x Gal. 3. 27. y Eph. 5. 30. Private opinions concerning the forme of justification . * Disp. de●… . C●…r . 〈◊〉 . 4 part . c. 4. Christi justitiam nobis imputari est m●…rum commentum . Their depraving of our Doctrine . Bellarm. de just . l. 2. c. 7. §. quart . * A. W. pag. 180. n. 4. b Centur. 1. li. 2. c. 4. col . 240. lin . 3 c Ib. col . 241. lin . 41. Scharp . de justif . controv . 8. arg . 2. & controv . 9. Their owne errors , which besides the principall , are six . The two first of the sixe . d Lib. 1. c. 3. §. 7. &c. * Lib. 1. c. 4. §. 16. &c. 6. §. e Rom. 5. 9. f Rom. 5. 19. Rom. 4. 6. 8. The third error g 1 Job . 1. 7. The fourth error . The fift error . Rom. 10. 4. Obiect . 1. h Rom. 5. 14. i 1 Cor. 15. 22. k Rom. 5. 19. l Rom. 5. 17 , 18. m Epist. 190. See infr . lib. 5. chap. 4. Object . 2. n 2 Pet. 1 ▪ 4. o Epist. 190. Object . 3. p Apoc. 13. 8. q Their afflictions were the reproch of Christ. Heb. 11. 26. viz. in his members . r Act. 15. 11. s 1 Cor. 10. 3. 4. Obiect . 4 t Rom. 3. 24. 15. The sixth error u Lib. 6. c. 4. sect . 6. * Covenant of Grace . cap. 8. page 94. n. 5. A Caveat for young Divines . The necessity of imputation of Christs righteousnesse . Object . Act. 26. 18. The end Supreame . Psal. 145. 17. a Rom. 3. 24. b Ephes. 1. 6. c Rom. 3. 25 , 26. d Psal. 119. 1. e Ephes. 2. 9. Rom. 4. 2. f 1 Cor. 1. 30 , 31. The subordinate end . 1 Salvation . g Mat. 6. 9 , 10 , 11. h Mat. 6. 33. i Rom. 14. 17. k 1 Thes. 4. 3. l Rom. 6. 22. m 1 Pet. 1. 9. n Rom. 8. 24. o Tit. 3. 7. p Rom. 8. 30. q Act 26. 18. 2. Certainety of Salvation . r Rom. 5. 1 , 2. Rom. 4. 13 , 16. Sanctification . s Eph. 2. 8 , 9 , 10. The parts of justification . t Rom. 10. 4. Redemption , reconciliation , adoption comprised under Iustification . u Ep 17. Col. 1. 14 * 2 Cor. 5. 19. x 1 〈◊〉 . 2. 7. Heb. 9. 22. y Col. 1. 14. 1 Pet. 1 19. z Rom. ●… . 10. Col. 1. 20. a Eph. 1. 5 , 6. b Rom. 5. 19. c Gal. ●… . 4 , 5. The fruits and consequents o●… Iustification . Notes for div A20741-e24820 The heads of Controversie . The Papists confound justification and sanctification . The Papists ground their ●…rrour upon the like notation of the Latine words . a De justif . lib. 2. cap. 9. b De iustif . l. 2. c. 3. s●…ct . Ad secundum . Potest aliquis sieri iustus tum in t●…insecè per adoptionem iustitiae , tum extrinsecè per declarationem . c Rom. 5. 19. d 2 Cor. 5. 21. The Hebrew verbe in the first conjugation , or in Cal. In Niphal . Nitsdaq . In Piel . Tsiddeq . In Hiphil . Hitsdiq . Deut. 25. 1. Prov. 17. 15. To justifie , is a judiciall word translated from Courts of judgement . Esai . 50. 8. Rom. 8 33. Esai . 53. 11. Dan. 12. 3. In Hithpael , Hitstaddeq . The Hebrew word never signifieth to make just by righteousnesse inherent . e Prov. 17. 15. The like use in other words . f Levit. 13. 3. 6. &c. g Luk. 1. 46. h 1 Ioh. 5. 10. i 2 Thes. 2. 11. k Luk. 23. 1●… . l Luk. 7. 29. m Rom. 4. 6. The Greeke words , first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 7. 29. Luk. 10 29. Luk. 16. 15. Ecclus. 10. 32. 13. 26. Rom. 3. 26. 24 28. 30. Rom. 4. 5 , 6. Rom. 8. 30 , 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ecclus. 7. 5. Rom. 3 4. Apoc. 22. 11. a Matth. 11. 19. Luk. 7. 37. Luk. 7. 29. 1 Tim. 3. 16. Matth. 12. 37 Jam. 2. 21 , 23. 24 , 25. Eccles. 1. 28 31. 5. 23. 14. Eccles 26. ver●… . uit . Act. 13. 38 , 39. Rom. 6. 7. Luk 18. 14. 1 Cor. 6. 11. Rom 3 20. Rom. 4 2. 1 Cor. 4. 4. G●…l . ●… . 4. R●…m . 5. 9. Gal 3. 24. Tit. 3. 7. Rom. 3 24 , 28. Gal. 2. 16. 17. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 25. 5. 18. 1 Cor. 15. 17. Rom. 5. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the purall number . Psalm . 119. 8. 12. Rom. 2. 26. d Luk 1. 6. e Gen. 26. 5. Za●…h . 3. 7. f ●…eut . 5 3●… . 6. 1. Deut 8. 11. 11. 1. 1 King. 2. 3. 8. 58. Nehem. 1. 7. Gen. 26. 5. Deut. 4. 8. Rom. 9. 4 , Heb. 9. 1. 10. Apoc. 15. 4. Apoc. 19. 8. Matth. 22. 11 , 12. Gal 5. 27. Apoc. 3. 18. Apoc. 3. 4. 6. 11. 7. 9. Matth. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number . Ps●… . 19. 10. Rom. 1. 32. Rom. 5. 18. Rom. 8. 4. Rom. 5. 16. The first reason that the benefit of iustification is expressed in such terms as doe not imply insusion of iustice but imputation . Rom. 4. 6 , 7 , 8. Rom. 5. 9 , 10. 2 Cor. 5. 19 , 21. Act. 26. 18. Ioh. 3. 18. Act. 13. 39. Rom. 3. 21 , 22. Act. 10. 43. The whole processe of justification is judiciall . Rom. 8. 33 , 34. g Rom. 3. 19. h Act. 16. 14. i Rom. 8. 34. 1 Ioh. 2. 2. Heb. 7. 25. 9. 24. Rom. 2. 13. Bellarmine relateth foure significations of the word justification . a De justif . l. 1. cap. 1. First , that it signifieth the Law. Psal 119. 8. 12. b Discovery of translations , cap. 1. § 50. and cap. 8. c In Luk. 1. 6. and in Apoc. 19. 8. d Cap. 2. sect . 5. Luk. 1. 6. e Rom 3. 28. Gal. 2. 16. 3 ▪ 11. Their Argument retorted . f Rom. 5. 18. Apoc. 19. 8. g Rom. 1. 32. h Rom. 3. ●…1 . * Rom. 5. 18. Apoc. 19. 8. fortè . The second and third signification . Lib. 1. Cap. 1. The second signification proved by three testimonies . The first , 1 Cor. 6. 11. Act 2. 38. Mark. 1. 4. Rom. 6. 3 , 4. Tit. 3. 5. Bellarmines second testimony . Rom. 8 30. verse 33. His third Testimonie , Rom. 4. 5. His third signification ▪ for increase of justice . Bellarmines first proofe out of Ecclus. 18. 21. Ariae Montani . The same place urged , de justif . l. 4. c. 19 . Rom. 6.23 . His second proofe out of Iam. 2.24 . Jam. 2.18 . De bono patienti●… . The fourth signi●…ication of the word justification . De Iustif. l. 2. c. 3. His 1. proofe out of Rom. 5. 17 , 18 , 19. a Chrysoft . T●…eodoret . 〈◊〉 . Gal. 2. 18. Iam. 4. 4. Rom. 5. 8. 2 Cor. 4. 2. 6. 4. 7. 11. c ●…ib 4. c. 10. sect . 1. &c. Bellarmines answere , de justis . l. 2. c. 3. to foure Ob●…e - ctions out of C●…lvin and Chemnitius refuted . The first reason because justifying is opposed to condemning . Bellarmines hi●…t answere . Bellarmines second answer . Rom. 4. 5. 1 Job . 1. 8. Ecclus. 7. 20. Augustine de peccatorum meritis & remis . Lib. 1. Cap. 15. Non tamen aliqua justitia propter Christum , sicut aliqua peccata propter Adam . The second reason of Calvin and Chemnitius , that as the Hebrew , so the Greeke signifieth . Bellarmines first testimony , Dan. 12. 3. His second Testimony , Esai . 53. 11. d Exam. part . 1. pag. 131. a. The foure words which 〈◊〉 taketh hold of . 2 Tim. 4. 1. The first word , by his knowledge . The second word , ipse justus . The third word , my servant . The fourth , and he shall ▪ beare their iniquities . Lib. 2. cap. 4. sect . 5. Ap. 22. 11. The use of the word in the Fathers . First , by their contraries . a Hirshiah . b Hitsdiq . Secondly , freedome from Guilt Coruptiō . Thirdly , an action of God without us . within us . c Eph. 1. 7. d 2 Cor. 5. 19. Col. 1. 14. e Ephes. 1. 5 , 6. Rom. 8. 17. Fourthly , in respect of the matter . Fifthly , degrees of sanctification , but none of justification . f 2 Pet. 1. 1. Sixthly , in respect of the forme . Seventhly , in regard of the pa●…ts . Eightly , in respect of faith . g Rom. 3. 31. Ninthly , in respect of the Law. Tenthly works in the question of justification , of no value , sanctification , of great worth . h Phil. 3. 8. Eleventhly , by justification entitled , by sanctification fitted for Gods kingdome . i Act. 26. 18. Tit. 3. 7. k Apoc. 21. 27. l Act. 26. 18. In the Greeke Text there is a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are not to be conserved with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , that by faith they may receive remission of sinnes , and inheritance among them that are sanctified . So Act. ●…0 . 32. Thirteenthly , the title , the evidence . Fourteenthly , justified by the grace of God : sanctified by the gifts of grace . Fifteenthly , in justification we are patients , in sanctification we are agents . Col. 3. 5. Ephes. 4. 23 , 24. Ezek. 18. 31. Sixteenthly , the acts of faith mediate and immediate . Seventeenthly , of justification the Apostle teacheth in the five first chapters to the Rom. of sanctification in the sixt and seven . m Gal. 5. 6. Eighteenthly , justification is onely of sinners . The Papist●… wilf●…ll confounding of iustification and sanctification , the ground of their malitious calumniations against us . It is also the source of their errours , which are most pernicious . First , they confound the Law and the Gospell , and are farther from grace . n Gal. 1. 8 , 9. o G l 310. p Gal. 5. 2 , 4. q Gal. 5. 3. r Luk. 1. 73 , 74 , 75. Heb. 8. 10. ex Ier. 3. 31. 33. Heb. 10. 16. They place the matter of iustification and merit of salvation in themselve●… . s Luk. 18. 11●… t Rom. 3. 21. 28. Gal. 2. 16. u Phil. 3. 8. 9. Rom. 10. 3. ●… * Rom. 1. 16. 17. Thirdly , they wholly take away the benefit of iustification . * Rom. 8. 30. Objections that the Papists retaining remission of sinnes , doe not wholly take away the benefit of justification . a Sess. 6. cap. 7. b De Iustis . lib. 2. cap. 6. c Antidot . ad Sess. 6. The Papists from justification exclude remission of sinne . d De justif . Lib. 2. Cap. 2. e Transitus a peccato ad justitiam . f De justif Lib. 2. Cap. 7. §. secundò . That remission of sinne is not the extinction of it . g 2 Cor. 4. 19. h Prov. 10. 12. To remit , what it is in the Scriptures . See more Lib. 5. Cap. 3. Three other arguments . First , the debt . i Psalm . 32. 2. k De Nupt. & Concupisc . c. 25. 1 Col. 3. 5. m Act. 8. 22. Whether remission be of the macula . n Thom. 1. 2. ●… q. 87. art . 6. c. & ad . 1. 〈◊〉 . That which they say of the macula●…emaining ●…emaining is not altogether true . o In the treatise of perseverance . p Col. 3. 5. The booke out of which God doth wipe our sinnes , when he doth remit them . By what Act of God our sinnes are remitted . Our fifth argument becau●…e the utter deletion of sinne is not granted in this life . Sixthly , the guilt and punishment which are taken away in justification , are not taken away by infusion of righteousnesse . Seventhly , remission doth not worke a reall change . Eight absurdities following on this Pop●…h Doctrine . Ser. lib. 5. c. 5. §. 6 , 7 , 8. p Lib. 5. * De justis . l. 2. 6. 7. §. secund●… . & § tertio . q In 1. ●… 2. ●… Disp. 204 n. 2.3 . De Iustis . l. 2. cap. 7. Bellarmines proofe out of the Scripture . Places , which mention the taking away of sinne . 1 C●…ron . 21. 8. 2 Sam. 12. 13. Psal. 103. 12. a Hirchiq . Mic. 7. 19. Io●… . 1. 2●… . Levit. 16. 22. Merc●…r in the sauro . Voce Nasa . Es. 53. 12. Heb. 9. 28. 1 P●…t . 2. 24. Places , which mention the blotting out of finne b in Psal. 51. 10. e Deut. 31. 21. Est. 9. 28. Eccl●… ●… . 4. Ier. 23. 4●… , 50 , 5. Es. 43. 25. Ier. 18. 23. Psal. 109. 14. Psal. 51. 9. Act. 3. 19. Es. 44. 22. Numb . 6. 25. Psal. 4. 6. Places which mention the purging of sin Psal. 51. 2. 7. d 1 Iohn 1. 7. e Levit. 14. 6. Num. 19. 18. Heb. 9. 19. f Heb. 9. 22. g Heb. 9. 14. b 2 Cor. 4. 16. i 1 Cor. 6. 11. For the not being of sinne . Psal. 10. 15. Prov. 10. 25. Places for the perfection of righteousnesse , Ephes. 5. 8. k 1 Ioh. 1. 5. Ephes. 5. 26 , 27. l Retract . lib. 1. c. 19. the like he hath lib. de persectione justific . p. 975. Col. 3. ●… . m Retract . lib. 2. cap. 18. Cant. 4. 7. Bellarmines arguments out of his booke de Baptismo , lib. 1. cap. 13. n Rom. 4. 11. o Tit. 3. 5. p Rom. 6. 3 , 4. q Sess. 5. c. 5. r Rom. 6. 12. 7 8. 11. 13. 17. 20. 23. 8. 10. Heb. 12. 1. * Rom. 7. 8. 13. Concupiscence a sinne . s Rom. 6. 6. t 7. 24. u 1 Iohn 3. 4. * De amiss gratiae & statu peccati , lib. 2. ca. 18. Object . that concupiscence without consent is no sinne . x Rom. 7. 7. y Rom 7. 14. z Ma●…th . 5. 28. a De Nupti●…s & Concupis●… . lib. 1. cap 25. b Contr. Iulian. lib. 5. cap. 3. Bellarmines unanswerable argument out of Rom. 5. 19. c De justif . l. 2. c. 7. §. multa . d Lib. 2. c. 5. §. 1. 2. l. 4. c. 9. §. 2 , 3 , 4. e Lib. 5. c. 2. §. 1. f Non ●…ola imputatione de bap●…is . l. 1. c. 13. g ●… Cor. 5. 21 Notes for div A20741-e40530 Papists by grace understand the habits of grace in us . Rom. 3 24. Tit. 3. 7. Ephes. 2. 8. a Ephes. 1. 6. b Catech. Rom. § 38. B●…llarm . de gratia & lib. arb . l. 1. c. 3. & 6. c Rom. 5. 5. 8. 35. The divers acceptions of the word Gr●…ce . Exo. 33. 19. 34. 6. d Exod. 34. 6. Ps●…l . 119. 68. e 〈◊〉 . 145. 7 , 8 , 9. f Psal. 111. 4. I●…n . 4. 2. The Schoolemens distinction of Grace . g Lib. 2. dist . 27. D. h Rom. 11. 28. i Rom. 12. 6. 1 Tim. 4. 14. 1 Pet. 4. 10. Eph. 4. 7. 11. 12. k 1 Cor. 12. 8 , 9 , 10 , 28. The state of the Question . l 2 Cor. 8. 6 , 7. Ephes. 3. 8. m Tit. 2. 11. n Numb . 24. 9. o Sess. 6. can . 11. Si quis dixerit g●…atiam qua ju stisicamuresse tantum savo ▪ rem Deianathema sit . 1 The use of the word in the Scripture . a Chen , chani . nsh Jer. 16. 13. Techinnah . Ios. 11. 20. Chesed Psal. 40. 11. symmach . Ps. 136. 1 , &c. 2 Sam. 16. 17. 2. It is gratia gratum faciens , because by it God 〈◊〉 us gracious . b 2 Tim. 1. 9. In respect of this grace the faithfull are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chasidim . c Psal. 50. 5. d So the 72. and the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sanctum s●…um e Rom. 1. 7. 8. 27. 12. 13. 15. 25. 31. 10. 2. 15 1 Cor. 6. 1. 14. 33 , &c. The grace of Christ , that is , thegracious favour of God in Christ. Arg. 3 by the gracious favour of God wee are elected , called , &c. f Rom. 8. 28. Object . 1 that the grace of election is eternall . g De gratia at lib , arbitr . lib. 1. cap. 2. Obiect . 2. of the grace of sanctification . h Rom. 3. 24. Object . 3. from faith . Gratia gratum facien●… expresssed by other termes which signific favour . i Rom. 3. 24. Eph. 2. 8. Tic. 3. 7. 2 Tim. 1. 9. Tit. 3. 4. 5. 7. k Iohn 1. 14. 17 So Jon. 4. 2. The fift argument because it is opposed t●… workes . l Psal. 143 2. Rom. 3. 28. Gal. 2. 16. m Lib. 7. Arg 6 because charity is not the justifying grace . Arg. 7. plaine testimonies where grace signifieth grace Arg. 8. the confession of Papists . n De lib. arbitr . The calumniation of the Papists , that wee deny inherent graces , and in herent iustice . a Lib. 1. cap. 3. & ●… . b §. Alterum . His allegation of Rom. 3. 24. The place Rom 3. 24 maketh wholly against the Papists . Secondly , it is proved by the words o●… th●… text . c Rom. 4. 5. d 2 Cor. 5. 21. e Rom. 8. 30. f Concil . Trid. s●…ss . 5. de pec●…at . orig . In renatis nihil odit Deus . h 1 Ioh. 1. 8. The second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely . The third , word , by his grace . k Gratiam D●…i iu C●…isto essè testatur Apostolus . l Perer ▪ in Rom. 3. Disput. 15. The fourth word , through the redemption that is in Christ. The fifth word , by saith . The sixth is , the end . Bellarmines dispute out of Rom. 3. 24. De Iusti●… . lib. 2. cap. §. Alterum . Bellarmines proofe that grace Rom. 3. 24. doth not signifie the favour of God. First , from the word gratis . a In Rom. 3. b De verbis Apostoli . Serm. 15. c In Rom. 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Justificari gratis , est justificari sine merito , sine operibus . De Iustif. lib. 1. cap. 21. His second reason from the preposition per. g De justif . l. 2. cap. 3. h C. 12. §. Respondeo illud : Particulam a. per significare causam efficientem perspicuum est . His third reason not proving the point . i Esa. 46. 10. His fourth reason , from the attributes given to Grace . The first be cause it is a gift k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3. 1. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly , a gift which we receive . Thirdly , a gift given by Christ. n Ephes. 1. 6. o Ephes. 1. 3. 6. Made by Christ. p Beza , pr●…stita est . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Act. 20. 24 32. s Lib. 6. c. 6. §. 2. Fourthly , a gift g●…ven by measure from Christ. t Ephes. 4 8. u Tit. 2. 11. * 2 Cor. 13. 14. x Sap. 11. 24. x Tit. 3. 4. z Aug. t. 9. in Ioan. Omnia dilig●… Deus quae feci●… : & inter ea magis diligit creatures ratione ; & de illis eas amplius , qua sunt membra unlgenitum sui , & multo magis ipsum anigenit●…m suum . 5. Grace compared to essence . ●… Eph. 2. 8. 9. 6. Grace compared to light . De justif . l. 2. c. 3. § Preterea gratiam . His fifth proofe from Rom. 5. 5. a De Spiritu & litera . c. 32. August . testimony that here that love is meant , wherby we love God , opposed by many testimonies . b In locum . c In locum . d In locum : solidum spei fundamentum ex Dilectione Dei erga nos manifestat . e Vnde patet , quod primum f●…ndamentum spei explicat dilectionem Dei erga nos . f ●…lucid . in . Rom. 5. 5. g In locum . Reasons proving that Gods love to us Is meant . First , from the words of the Text. h Rom. 8. 15 , 16. Gal. 4. 6. i Ephes. 1. 13 , 14. 4. 30. 2 Cor. 1 , 21. 5 5. k 1 Ioh. 4. 10. l 1 Cor. 2 1●… . Secondly , out of the words precedent . m Iam. ●… 12. n Chrys. in locum Thirdly , from the words that follow . ●… Rom. 5 , 9 , 10. p Uid . diatrib . de Antiebristo part . 2 ad demonstr . 1. His former proofe out of Rom. 8. 15. q Lib. dist . 17. r De grati●… & . lib. arb . l. 1. c. 8. His second proofe out of Rom. 8. 10. The true meaning of the place . The word grace used most frequently for the grace of sanctification , because that was oppugned by the Pelagians . Foure degrees of the errour of the Pelagians . a C. 3. b 1 Cor. 1. 30. c Ier. 31. 33 , 34. d Luk. 1. 73 , 74 , 75. e De consecr . dist . 4 c. 141. Nemo . ex August . depeccat . merit . & remiss . l. 1. cap. 23. f De consecr . dist . 4. c. 45 Gratia. ex August . De gratia & lib. arb . ad Valentin . c. 14. The use of the word grace in the Schoolemen and latter writers . August . Epist. 105. Notes for div A20741-e49520 The state of the Question . a Iam. ●… . 14. 24. This , the principall point . The other points prove this . b Lib. 1. c. 3. & 4. and lib. 2. & 3. This point to be proved , in the affirmative part , and in the negative , first joyntly , and then severally . Arg. 1. we are justified by Gods righteousnesse , and not by ours . Rom. 1. 17. The righteousnesse of Christ is Gods righteousnesse . I●…r . 23 6. 2 Pet. 1. 1. a Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Rom. 1. 17. 3. 21. 10. 3. 2 Cor. 5 21. 2 ●…et . 1. 1. c Rom. 5. 19. The Fathers by the righ●…eousnesse of God , und●…rstand Christ and his righteousnesse . d 2 Cor. 5. 21. e Salmero . B. Iustinian . f De Spiritu & litera , cap. 9. g Ibid. cap. 11. The exposition of 〈◊〉 , and the 〈◊〉 of Papist●… . h in Rom. 1. 17. i 〈◊〉 Rom. 1. Dispu●… . 7. k Quod de Deo , tum quia est Deo 〈◊〉 , tū quia ●…st apud divinum tribunal vera ●…stitia , ad diff●…rentiam 〈◊〉 nostrarum , quia apud divinum tribun●…l s●…nt velut pannus menstrua●…ae , &c. The righteousnesse inherent is ours . l Matth. 6. 11. m Jam. 1. 17. n Rom. 10. 3. o De 〈◊〉 l. ●… c. 8 The severall parts of righteousnesse inherent ●…re called ours . p in Psal. 4. q Gal. 1. 8. Our second argument . By Christs righteousnesse we stand righteous before God , and not by righteousnesse inherent . r Rom. 4. 5. 5. 8. 10. s 2 Cor. 5. 21. Rom. 5. 19. t Rom. 10. 4. u Psal. 143. 2. * Psal. 130. 3. 4. x August . in Psal. 1 29. y Contr. Crescon . lib. 4. Prov. 20. 8. 9. The third argument because Christs righteousnesse is perfect , and not ours . z Epist. 29. ad Hieron . quamdiu augeri potest charitas , 〈◊〉 illud quod minus est ex vitio est . a Lib. de perf . justis . ad . 15. b Esai . 64. 6. The righteousnesse of all mortall men is unperfect ; first , because all are sinners . 2 3 c Gal. 3. 10. 4 d Psal. 32. 6. e De oratione dominica . 5 Bellarmines proofes that inherent righteousnesse is perfect . De Iustif l. 2. c. 7. § Tertio , fidem , spem , & charitatem in hac vita posse esse perfectam . a Heb. 5. 12. 1 Cor. 3. 2. b De Justis . l. 2. cap. 14. §. respond●…o . Bellarmines argument for habituall righteousnesse , because the works of God are perfect . c Ephes. 2. 10. d 1 Pet. 1. 23. e Gal 4. 19. f 1 Pet. 2. 1. g 2 Cor. 4. 16. h Phil. 3. 15. i Rom. 8. 23. k Phil. 3. 12 , 13 , 14 , 15. Bellarmines argument for actuall righteousnesse . l Iam. 2. 10. m Gal. 3. 10. n Iam. 2. 21 , 25. o 1 Cor. 4 4. p Rom. 4 6. q Gal. 3. 10. Reasons proving that the workes of the faithfull are not purely and perfectly good . and first , Esa. 64. 6. r De justi●… l. 4. c. 20. §. Quarto . That in Esa. 64. 6. to be the confession of the faithfull , proved by testimonies . s in Rom. 3. lib. 3. t in locum . u De tempore serm . 43. * Tom. 9. soliloq . c. 28. x De verbis Esai●… , Nostra n. ( si qua est ) bumilis instit●…a recta for sitan , sed non pura , &c. y In festo omnium Sanctorum serm . 1. z De verbis Origenis . a De verbis●… Apostoli , 1 Cor. 1. 31. b De decic . Ecclesia , serm . 5. c Pag. 25. d Apud Casandr . Consult . art . 6. Answer to Bellar mi●…es proofe first , from the words going before . e V. 5. f 1 Cor. 11. 29 , 30. g 1 Pet. 4. 17. h Am. 4. 12. 1 Cor. 11. 30 , 31. Psal. 32. 4. i 1 Cor. 11. 32. His second proofe from the words following . Psal. 109. 4. His third proofe from the words of the text . k Moral lib. 9. cap. 28. l Ibid. in summario . m De Iustisicat . Uiri sancti quanto magis in sanctitate pro siciunt , tanto minus sin placent . n Iob 42. 5 , 6. o Esa. 6. 3 , 5. p Mat. 5. 3. q Phil. 3. 8 , 9. * Advers . Pelag. dial . 1. His second reason that this testimony of Esay is impertinent . His third reason . Our second reason that the worke of the faithful are not purely and perfectly good , because there is in them a mixture of sin . proved sirst out of Exo. 3. 28. 36. 38. s Ier. 23 6. Secondly , out of Eccl. 7. 10. Quisecerit bonum & non poccârit . t Episto la. 29. u De perfect . iustitia resp●…ad . 15. Thirdly , such as is the tree such is the fruit o Gal. 5. 17. p Ro. 7. 18 , 19. 21 Actions purely good maystand in iudgement . q Psal. 143. 2. r Psal. 130. 3. s August . in Psa. 142. Appeale to the conscience of the Papists . t Matth. 6. 7. u Matth. 6. 7. * Matth. 21. 22. Mark. 11. 24. Iam. 1. 6 , 7. Testimonies of Fathers . * In Psal. 142. y In Psal. 118. Serm. 20. z Confess . l. 9. c. 13. vae etiam laudabili vitae hominū si remota misericordia disculias cam . a De verb. Esaiae ser●… . 5. b Iam. 3. 2. c Pro. 24. 1●… . c Hares . 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His first testimony , Job 1. 22 a De Iustif. lib. 4 cap. 15. Non peccavit Iob labiis suis. b Iob 2. 3. Answere to his allegation out of Iob 1. 22. c Tummath . d Moral . lib. 9. c. 2 262 e Iob 9. 28. f Epist. ad August . resp . 10. Two alegations out of the Psalmes , answered . His third testimony Matth. 6. 22. g Serm. in Mat. 6. 33. His fourth Testimonie 1 Cor. 3. 12. His fifth Testimony Iam. 3. 2. Sixthly , from those places which exhort us not to sinne . h Eph. 5. 15. l 1 Cor. 15. 58. k 2 Cor. 8. 12. l 2 Cor. 12. 9. Seventhly , from those places which testifie that the workes of just men doe please God. m 1 Pet. 2. 5. Testimony 8. from those places which call the workes of the faithfull good workes . n 1 Tim. 4. 2. De iustif . l. 4. c. 1●… Testimonies of Fathers . De iustif . l 4. c. 17 Reasons , first the workes of the iust are not conteminated . Not with concupiscence . Concupiscence in the regenerate a sinne . o Rom. 7. 18. Gal. 5. 17. p Rom. 7. 7. Secondly , nor with want of charity . q Epist. 29. illud quod minus est qudm debet exvitio est . 1 De persect iustie . resp . adul . Peccatumest , vel cum non est charitas quae esse debetvel minor est quàm debet , sive hocvoluntate vitari possit sive non possit . Thirdly , nor with veniall sinnes . His second reason , from sixe absurdities which he putteth upon us . Moral . l 35. c. 26. Deve●…bis Esaiae serm . 5. recta for sitan sed in pura . u Eccl. 7. 20. The second absurditie th●…t then the worke of faith , and of pray er were a sinne . Sec●…nd absurd . * 1 Cor. 4. 4. x 2 Tim. 4. 8. y Psal. 19. 13. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rom. 7. 24. b ●… Cor. 12. 9. c De gratia & lib. arbit . in fine . The third absurdity . d 2 Cor. 4. 16. e Gal. 5. 17. The fourth absurdity . f Exod. 28 36. 38. g Ier. 23. 6. h Apoc. 8. 3. 4. i Ephes. 5. 2. k 1 Pet. 2. 5. l Ephes. 5. 25 , 26 , 27. m Rom. 7. 18. The fifth absurditie . n 2 Cor. 12. 9. The sixth absurdity . o 2 Cor. 5. 21. p 1 Pet. 2. 5. The fourth argument we are iustified only by that righteousnesse which fully satisfieth the Law of God. The righteousnesse of Christ hath fully satisfied the Law for us . 1 I●…hn 3. 16. a P●…il . 2. 6 , 7 , 8. b Io●…n . 1. 14. c 1 Iohn 5. 20. d Tit. 2 ▪ 13. e Rom. 9 ▪ 5. Our righteousnesse cannot satisfie the Law neither in respect of the penaltie . f 1 Tim. 2. 6. g Marcus Eremit . de ●…is quid ex operibus se justificari putan●…es . sent . 42. Si quo 〈◊〉 que , bona natura 〈◊〉 〈◊〉 , quotiaie 〈◊〉 〈◊〉 , quid reliqum pro an 〈◊〉 〈◊〉 D●…oretrionemus & sent . 43. quantum vir●…utis augmentum bodie fecerimus , 〈◊〉 negligentia argumentum est , non conpensatio . h Psal. 51. 5. i Rom. 3. 26. Nor in respect of the precept . Bellarmines allegation , that the Law may be fulfilled . i De iustif . l. 4. c. 11 , &c. k Lib. 7. cap. 6. & 7. l Lib. 7. cap. 6. & 7. Sixe reasons , that men are not able to fulfill the Law. First , because all are trans . gressours . m Lib. 4. cap. 2. §. 6. n De persect . iustitiae . o Concupiscentia non 〈◊〉 sed omnino esse non debet . De Nupt. & concup . l. 1. c. 29. Multum b●…ni facit qui facit quod sc●…iptum est , post concupi ▪ scentias tuas non eas ; sed non proficit , quia non implet quod scriptum est , non concupisces . p Gal. 5. 3. q Gal. 5. 2. r Act. 15. ●… . 5. s Act. 15. 7 , 8 , 9. t Lib. 7. c. 6. The fifth containing foure branches which are so many arguments doubled . The first branch by what righteousnesse we are justified , by that we are absolved , &c. a Lib. 2. Act. 13. 38 , 39. b Act. 13. 16. 26. Calvins allegation of Act. 13. 38 39 def●…nded against 〈◊〉 cavils De justis l. 2 c. 12. in●…titut . 3. c. 11. §. 3. First , per hunc , by this man. Secondly , is preached . c Tom. 2. in indice . voc●… predicatio , Per predicationem verbi Dei excitari fidem , & sic remitt●… peccata figmentum est baeretico●…um nostri t●…m peris . Rom. 10. 17. 1 Cor. 3. 5. The similitude 〈◊〉 the Physi. 〈◊〉 . d 〈◊〉 . 3. 14 , 15. Thirdly , remission of sinnes . e 〈◊〉 . 6. c●…p . 7. f De iustif . l. 2. cap. 10. §. Deinde . Fourthly , iustification from sinn●… . Fifthly , by the Law. g Lib. 7. c. 7. §. 7. The foure branches of the proposition proved . h Tit. 3. 7. i Act. 26. 18. The assumption proved in all the foure branches . k Mat. 26. 28. Esai . 5. 3. 510 , 11. 1 Ioh. 1. 7. Ephes. 1. 7. Heb. 9. 14. Apoc. 1. 5. Rom. 3. 25. 1 Joh. 2. 2. l Ephes. 1. 7. m 1 Tim. 2. 5. n 2 Tim. 2. 26. o Mat. 12. 29. p Gen. 6. 5. q Ephes. 2. 8 , 9. r Tit. 3. 5. Arg. 6. by faith and not by workes . a Rom. 3. 20. 28. 4. 6. Gal 2. 16. Eph. 2. 8. 9. Tit. 3. 5. 7. Arg 7. righteousnesse of iustisication not prescribed in the Law. b Ro. 1. 17. 3. 21. c Phil 3. 8 , 9. d Gal. 1. 8 , 9. c Gal. 3. 17. Arg. 8 the righteousnesse of iustification satisfieth Gods iustice . f Exod 34. 7. g De iustif . l. 2. c. 5. §. 4 quarta ratio . h Ibid. §. at longe . Mat. 3. 17. 17. 5. i Col. 1. 20 1 Ioh. 2. 2. Rom. 3. 25. Ephes. 5. 2. k Deiustif . l. 2. ●… . 10. §. Deinde . l De iustif . l. 2. ●… . 5. sine . Arg. 9. no man iustified without remission of sinne . The true doctrine of iustification is comfortable . m In libello de Miseria hominis . Argument eleven from experience . o Questiones authore Anselmo morientibus proponisolit ae per universum christianum or bem . D. Vssher de succiss . pag. 194 & respons ad Iesuit pag. 513. Chemnit . exam . part . 1. pag. 143. Card. Hosii confess ▪ Petricovi . ens . c. 73. fol. 143. b. f. p Or do baptizandi cum modo visit andi impress . venet●… . an . 1575. fol. 34. q Impress . Madriti apud . Alphons . Gemos. ann●… . 1584. The disproofe of the Negative . The first argument because inherent righteousnesse is prescribed in the Law. Bellarmines distinction De iustif . l. 1 c. 19. betweene the iustice of the Law and in the Law. a In Rom. 10. disput . 2. Answere , refelling this distinction of ●…llarmine . b Photius apud Occum , in Ro. 10. c Primas in Rom. 10 3. d In Rom. 10. ●…om . 17. Bellarmines obiect . that this distinction is found in Augustin . advers . 2. epistolas Pelag. liv . 3. c. 7. e De iustif . 41. c. 1. f Rom. 8. 23. g Ephes. 4. 7. Arg. 2. the popish doctrine confoundeth the Law and the Gospell . h Lib. 7 c. 3. Thirdly , it depriveth men of the chiefe part of Christian liberty . i Gal. 5. 1. Fourthly , because all men are sinners . k Supr . c. 2. §. 9. Fifthly , because all men by the Law are accursed . Sixthly , because none fulfill the Law. l Supr . c. 5. §. 3. Lib. 7. c. 6 , & 7. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hom . 17 in Rom. 10. 5. Eigthly , Not by faith and by workes . Ninthly , because it is imputative . n Sess 6 Sess. 7. Tenthly , iustification taketh away boasting o Ambr. de Iacob . & vitabeata . l. 1. c. 6. Sed & illud mihi prodest , quod non iustificamur ex operibus legis . Non babeo igitur , unde gloriari in operibus , meis possim : non habeo unde me jactem . Et idco gloriabo●… in Christo. Non gloriabor , quia iustus sum , sed gloriabor , quia redemptus sum : gloriabor non quia vacuus p●…cati sum , sed quia mihi remissa sunt peccata . Non gloriabor , quia profui , nec quia profuit mibi quisquam , sed quia pro me advocatus apud Patrem Christus est , sed quia pro me Christi sanguis effusus est . Twelfthly , because remission of sinne is a necessary part of iustification . Thirteenthly , from the example of Abraha●… . Of David . p 1 King. 3 6. q Psal. 143. 2. r De tempore serm . 49. Of Paul. s Act. 24. 16. t Phil. 3. 8 , 9. Of Iob , Esay , and Daniel . 14 because it is not the righteousnesse of one . Arg. 1. because God accepte●…h Christs righteousnesse in our behalfe . a De i●…stif . l. 2 c. 5. §. quartarati●… b De iustif . l. 2. c. 5. §. quòd vero . Arg. 2. God accept●…th it alone as being of insinit●… val●… . c Lib. ●… . c. 7. §. 3. d D●… 〈◊〉 l. 2. c. 10. R●…ply to Bellar●…nes●…st ●…st answere , that Christ is called 〈◊〉 〈◊〉 , b●…cause 〈◊〉 is the authour of it . Righteousnesse here to be distinguished from Sanctification . f Ephes. 1. 14. 4. 30. Rom. 8. 23. Luk. 21. 28. g 1 Cor. 1. 31. h In ●…ocum . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Col. 2. 3. l 2 Thes. 2. 14. m Deut. 4 9. 1 Cor. 2. 6 , 7. n 2 Tim. 3. 15. o Rom. 5 9 19. p Jo●… . 14. 2. q Ephes. 4. 8. r Ioh. 14 3. s Ephes. 1. 14. Luk. 21. 28. Bell●…rmines second cause , why Christ is said to be our righteousnesse , because he satisfied for us . t Epist. 190. Bellarmines confession overthroweth the popish doctrine of iustification . Arg. 4. because we are iustified by the bloud of Christ and by his obedience . Arg. 5. because by Christs righteouinesse out sinnes are covered . u ad Diogn●…m * De iustif . l. 2. cap. 11. Bellarmines first answere . His second answere . Reply to Bellarmines answere . Conclusion . a De iustif . lib. 2. cap. 3. Bellarmines first allegation out of Rom. 5. 17. 18 , 19. b Lib. 2. c. 5. §. 1. c Ibid. §. ●… . 3 , &c d Non in iustitia Adaminobis imputata . e In locum . Whether Adams sinne bee imputed . e Controv. a. de orig . pe●…cat . f In R●…m . 5. in opuse . de lapsu ●…ominis & orig . peccat . c. 6. g De amiss . gratiae & stat . pec . l. 5. c. 16. h 2 Sen●… . dist . 30. i De amiss . gratiae & 〈◊〉 . pecca●… . l. 5. c. 17. k Ibid. §. itaque . l Ibid. c. 18. Reatus cum sit relatio consequens actionem , qua ratione fieri potest , ut existat in eo , qui non est particeps actionis 〈◊〉 sio babitualis , nisi precesserit actuali●… , ne in●…elligi qu●…dem potest . m De amissi . gratiae & s●…atu peccat . l. 4. c. 10. n Serm. de Dominica . 1. po●…t octavas Epipha●…iae . o De 〈◊〉 . & st at . pecl . 4. c. 12. § est alia ●…x Anselm de conceptu . c. 7. Virg. & 10. & ex ●…h , in 1. 2. q. 81. art . 1. & ex Scot●… Durando , &c. in 2. sent . dist . 51. : p Ibid. §. porro vere . Whether originall corrupt●…on be traduced from Adam . q De amiss . gra . & statu pec . l. 5. c. 17. 〈◊〉 the transgr●…ssion be after the same mann●…r communicated . r De iustif . l. 2. c 9 §. Quartum . Comparison betwixt th●… first and second Adam . s Heb. 2. 13. This place alleaged by Bellarmine maketh not for him , but most strongly against him . Lib. ●… . c. 2. § 1. Testimome 2. Rom. 3. 24. t Lib. 2. c. 3. §. 3. Testimonie 3. 1 Cor. 6. 11. Testimony 4. Tit. 3. 5 , 6 , 7. u Esfici mereamur . * 1 Pet. 3. 21. x Rom. 4. 11. y Rom. 6. 4. 6. z Ephes. 2. 10. a Heb. 12. 14. b Act. 26. 18. Testimonie 5. Heb. 11. &c. where some men have been absolutely called iust . c Heb. 11. 6. d Act. 15. 9. e Gal. 5. 6. f Ia●… . 2. 18. Bellarmines obiect . that some men have been perfect . g 2 Chron. 19. 7. 10. 1●… . h Luk. 1. 20. 62. Bellarmine proveth that they who are said to have been iust , were endued with inherent righteousnesse . i 1 Iob. 3. 7. k 1 King. 3. 6. l Psal. 143. 2. m Rom. 7. 14. 23 Testim . 6. Rom. 8. 29. 1 Cor. 15. 49 from whence three reasons are collected . The first reason Answ. 1. to the proofe of the proposition . n 1 Cor. 15. 49 ▪ Answer to the proposition it selfe . o 1 Cor. 11. 32. p Deut. 8. 16. q Phil. 1. 29. r 2 Sam. 12. 14. s 2 Cor. 5 17. We doe not bear●…the image of Christ in r●…spect of the righteousnesse of iustification His second reason . t Rom. 16. 15. 1 Cor. 1. 2. 2 Cor. 1. 1. Phil. 1. 1. 4. 22. 1 Tim. 5. 10. His third reason Bellarmines seventh allegation Rom. 6. 4. 6. u Lib. 2. * Lib. 2. c. 2. §. ●… Bellarmines eighth allegation . Such as is our adoption , ●… s●…ch is our iustification . x Lib. 3. c. 5. §. 5. 6. Bellarmines two adoptions . As adoption is imputative , so iustification . y Lib. ●… . c. 1. and lib. 2. c. 6. De iustif . l. 2. c. 4. Bellarmines arguments proving iudirectly iustification by inherent iustice a Luther onely saith that faith ( that is , Christ apprehended by faith ) is our righteousnesse , ●…nd in the same sence 〈◊〉 , that faith is in●…puted unto righteousnesse . Bellarmines allegation of Gal. 5. 5 , 6. answered . b Iam. 2. 14 ●… . His wilfull depraving of Gal. 5. 6. c De iustif l 2. c. 5 Bellarmines corrupt interpretation refuted . d Rom. 7. 5. 2 Cor. 1. 6 ▪ 4. 12. Gal. 5 6. Eph 3. 20. Col 1. 29. 1 Thess. 2. 13. 2 Thess. ●… . 7. Iam. ●… . ●…6 . e Prov. 3. 21. f Summi . 1. q. 48. art . 5. g ●…●…im . 1. 5. 2 Tim. 1. 5. Rom. 21. 9. Iam. 3 17. h Th ▪ ibid. Charity not the forme of faith . Of the distinction of faith into 〈◊〉 and 〈◊〉 . In the popish sence it is to be reiected for three reasons . i Tit. 1. 16. k 1 Iohn 1. 4 l Iam. 2 14. The second Reason . The third Reason . De iustif . lib. c. 6. Iustificationem nostram non constare sola remissione peccat●…rum . a ●…ib . 2. c. 1. §. Ioan ▪ Calvin . Transitus à pecca●…o ad iustitiam . c Bellarm. de iustif . l. 2. c. 7. §. quar to &c. 10. Deinde &c. 5. §. quar to & §. quòd ver●… . Bellarmines . proofe , that iustification con sisteth in renovation . The first Rom. 4. 25. He proveth his assumption . * This is denied by Cardinall Tolet , in Rom. 4. annot . 25 ▪ Christ. non est traditus propter de●…icta tanquam examplar , sed tanquam vera satisfactio : igitur nec resurrexisse pro●… ter iustifi cationem dicitur tanquam exemplar , sed propter ipsum iustificationem , quem non ess●…mus conseca●… , nisi surrexisset . d Rom. 5. 9. 19. e Rom. 1. 4. f Psal. 2. 7. Heb. 1. 5. Act. 13. 33. g Act. 5. 3. 31. h Rom. 5. 10. i Rom. 8 ▪ 33 , 34. Whether ren●…ssion and renovation be two distinct actions . k Phil. 3. 9. Testimonie 2. Rom. 5. 21. l Mat. 6. 33. Testim . 3. Rom. 6. 13 Testim . 4. Rom. 8. 10. Testim . 5. Gal. 3. 21. m Rom. 8 3 , 4. Testim . 6. Eph. 4. 23 , 24. The testimony of Augustine . n Lib. 6. cap. 9. o See to this purpose divers testimonies of Augustine citedby Gratian. Dist. 9. Bellarmines reasons . The first . His second reason , p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Rom. 8. 30. r in Psal. 100. s Degratiam & lib. arb . u Rom. 5. 26. His third reason . Testimonies of Fathers . * Lib. 2. c. 6. & 8 : x Lib. 4. cap. 3 ▪ §. 5. & 16. x Lib. 6. c. 9. z Lib. 7. c. 6 : De paritate justiti●… . Bellarm. de iustif . l. 3. c. 16. The calumniation of the Papists . All the faithfull equall in righteousnesse i●…puted . a 2 Pet. 1. 1. b Ambr. lib. 7. in Luc. c. 15. nam & undecima conducis bora , & eqnalem dignaris mercedem solvere , ●…qualem mercedem vita & grori●… , c Adv. Jovin . lib. 2. d Moral . l. 4. c. 42. quia una cunctis erit beatitudo laetitiae , quamvis non una sit omnibus sublimitas vit●… . Bellarmines proofe impertinent : Notes for div A20741-e74160 The state of the controversie . The three first proofes . The first . a Lib. 1. c. 3. §. 7 , 8 , 9 , 10. &c. 9. b Lib. 2. c Lib. 4. The fourth imputation of Christs satisfaction confessed by the Papists . d Bellarm. de iustif . l. 2. c. 7. §. quarto &c. 10. §. Deinde &c. 11. §. potest . Stapleton de iustif . &c. e Ier. 23. 6. The fifth proofe out of 2 Cor. 5. 21. Popish e●…vils against the proposition g Reform cathol●… art , 4. f. Anselm . in locum . h Qui non noverat peccatum per experinnti●… , licet nosset illud per 〈◊〉 ided fecit ●…um peccatum nos efficeratur iustiti●… Dei in ips●… . Ipse ergo peccatum , 〈◊〉 nos iustitia : nec n●…stra sed Dei , nec in nobis sed in ipso : sicut ips●… peccatum , non suum sed nostra , nec inse , sed in ●…obis , &c. i 〈◊〉 〈◊〉 Quaerent . c. 41. ●… Christ 〈◊〉 pro 〈◊〉 nostris 〈◊〉 , peccati nomen accep●… , 〈◊〉 〈◊〉 efficere●… 〈◊〉 Dei in ipso , non nostra nec in nobis . l 〈◊〉 . in Ioan. 〈◊〉 . 3 Omnes qui per Christum iustisicati , iusti , non ●…n se , sed in illo . Their second cavill . m De iustif . l. ●… . c. 10. Testimonies of Fathers that Christ was made a sinner for us . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r In Heb. 9. vers . vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s Deut. 21. 23. t Esai . 53. 12. Mark. 15. 28. u August . in Psalm . 21. Quorum delictorum ? de quo dictum est , qui peccatum non fecit , non inventus est do us in ore eius ? quomodo erg●… dicit delictorum ●…eorum ? nisi quia pro delictis nostris ipse precatur , & delicta nostra sua delicta fecit , ut iustitiam su●…m nostram iustitiam faceret . * Hier. in Psal. 21 : Idem in Psalm . 37. 19. quem iniquitatem m●…m sicut n. maledictioni subiacent , ut nos à maledicto legis erueret , ita & peccatorem se 〈◊〉 qui pecc●… nostra portavit . The third cavill . x Posuit in eo vulg . lat . y Levit. 1. 4. 4. 4. 15. 24. 29. Exod , 29. 10. 15. z Esay 53. 6. 10 , 11 , 12. a 1 Pet. 2. 24. b Levit. 4. 20. 25. 35. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Bellarmines triple exposition of this place . The first . d 1 Tim. 2. 5. c Esai . 53. 6. f Psvl. 22. 1. Bellarmines second exposition . g 1 Thess 3. 6. h Lib. 4. cap. 2. §. 3. Bellormines third ●…position . i Rom. 10. 3. Phil. 3. 8 , 9. Our sixth argument out of Rom. 5. 19. a De amiss . grati●… & statu pet . l. 4. c. 10. & l. 5. c. 17. & 18. b Lib. 4. 〈◊〉 . c De Amiss . gr . lib. 5. c. 18. d 1 Cor. 1. 30. Arg. 7. The iustification of a sinner is imputative . c Rom. 4. 5. f Iam. 3. 2. g 1 Ioh. 1. 8. h Lib. 4. c. 2. §. 6. i 1 Ioh. 1. 8. 10. Arg 8. Because faith is imputed unto righteousnesse . k Rom. 1. 17. l Rom. 3. 21 , ●… . m Rom. 4. 4. n ●…n Cant : s●…rm 58. o De iustis . l. 2. c. 9. §. Potest . p Eph. 1. 7. q Rom. 3. 25 , 26. r 2 Cor. 4. 16. s Lib. 2. c. 7. 14. Because redemption , reconciliation , adoption , or imputive . a Ephes. ●… . 7. b 2 Cor. 5. 19. c 1 Cor. 6. 19 , 20. Argument 15. Psal. 32. 1 , 2. Rom. 4. 6 , 7. 8. d De iustif . l. 2. 6. 9. §. Terti●… . e Psal. 112. 1. f 1●… 9. 1. g Matth. 5. 3. 5. B●…llarmines answeres refuted ▪ The first . h Pronounciations of blessednesse . i In Rom. 4. annot . 1. Bellarmines ▪ cavill with the assumption . Bellarmines answere to the proposition , and first to the word covering . To the word not imputing . Whether not imputing doe not signifie deletion . Chemnitius his argument from the rule of contraries . Imputing and covering are of things which be . The expositions of Fathers obiected by Bellarmine . k Dialog . cum Tryphone Iudaeo . sub finem . l Origen in Rom. lib. 4. Pishal chataah . havon . m Hieromein Psal. 31. n in Rom. ●… . Augusti●… testimony con●… . sen 〈◊〉 . 2. in Psa. 31. o Luk. 18. * vers . 3. o Esai . 53. 5. 1 Pet. 2. 24. p Ad Diognetum . q De iustif l. 2. c. 9. 10 , 11 , 12 , 13 , 14. a Ad diagnetum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Athanas. tom . 2. adv . eos qui negant Christum ex natura nostra sumpsse primitias . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c In Cantic . hom . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Chrysost. in Rom. 10. 4. bomil . 17. and afterwardse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f In Psal. 119. conc . 3. qui dicit iniquitates suas Deo iustificatur . g Adv. Pelag l. 1. Tunc . iusti sumus q●…avdo nos peccatores fatemur , & iustitia nostra non ex proprio merito , sedex . Dei consistis misericordia . h In Ioan. tr . 3. * Huius libri c. 1. §. 5. i In 2 Cor. 5. 21. k Enchirid. c. 41. l In 2 Cor. 5. 21. m De civit . D. l. 19 c. 27. ut potius remissione peccatorum constet , quàm perfectione virtutum . n De iustif l. 2. cap. 13. o De Iacob . & vita beat . l. 1. c. 6. * Homil de expos . symboli . p Ad milites temploserm . 11. q Epist. 190. r Ibid. s Ibid. t Ibid. u In cant . serm . Domine bi . memo●… abor iustitiae tuae solius , ipsa enim est & mea , &c. * Supr . l. 1. § 5. x De iustif p. 591. y Ego prorsus existimo piè & Christiane dici , quòd debemus niti , niti , inquam , tanquam restabili , quae certò nos sustentat , iustitia Christi nobis donata , non autem sanctitate & gratia nobis inherente . z Idcirco in conspectu Dei non possumus ob banc iustitiam nostram haberi iusti . &c. a Pigh . de fide & iustif . cont . 2. fol. 46. v. b Fol. 47. a. c Fol. 47. 6. d Loc. com . l. 2. e Cap. de iustif . f De iustif . l. 2. c. 5. The Papists cavill at the word first , because it is new . a In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly , they cavill at imputative iustice calling it putatitiam . b 2 Cor. 12. 9. Thirdly , that is no where to be found , B●…llar . de iustif . l. 2. c. 7. c Rom. 10. 3. Phil 3. 8 , 9. 2 Cor. 5. 21. d Rom. 5. 9. c 19. f Rom. 4. 6. h Epist. 190. His second and third a●…gument both prove imputation to bee needlesse . Arg. 2. Imputation needl●…sse , because remission is a totall deletion of sin . That the remission of sinne is not the utter deletion of sinne : the first reason . Of this see more , l. 2 c. 7. & 8. i Esay 53. 5. Reason ●… . k Lib. 2. c. 7. §. 13. * 1 Ioh. 1. 8. 10. l Psal. 32. 1. 2. m Pro. 10. 1●… . n Lib. 2. c. 8 ▪ o P●…il . 3. 14. De iustif . lib. ●… . c. 7. §. tertiò . Bellarmines third argument : iustice infused is perfect , therefore imputation of iustice is needlesse . a Mat. 8. 16. 14 l 31. 16. 8. Luk. 12. 28●… Bellarmines sixe proofes that faith is perfect . First , because it is perfect either here or never . b Iohn 17. 3. c ●… Cor. 13. 9. 10. 11 , 12. d Lib. de perfect . justitiae . His second reason because it is more precious than gold . e 1 Cor. 11. 19. f Rom. 5. 3 , 4. g Iam. 1. 1●… . h Iam. 1. 3. 1 Pet. 1. 7. His third reason , because some beleeve with their whole heart . i Psal. 12. 2. 1 Chro. 12. 33. 38 Hos. 10. 2. k Psal. 32. 2. Ioh. 1. 47. l Act. 8. 37 , 38. His fourth reason , because Abrahams faith was perfect . m Col. ●… . 2. n Heb. 10. 22. His fifth and sixth reasons . His sixth reason . o 1 Thes. 1. 5. p Phil. 3. 14. Of hope . De iustis . l. 2. c. 7. § Denique de . His first reason that ch●…rity is perfect , from the testimony of Augustine . a Aug de Nat. & Gr. cap. 42. b Ibid. cap. 70. c Epist. 29. ad Hieronym . d Tract . 41 in Ioan. Aug l●…b de perfectione iustitiae . e Haec est nunc nostra iustitia qua currimus , esur●…entes ad pe●…fectionem plenitudmemque justitiae , ut ea poste●… saturemur . Testimonies of Scripture alleadged by Bellarmine , first , Ioh. 15. 13. f in Ioan. 15. Christs love greater than that of Martyrs by way of appreciation . g Tit. 2. 13. 14 , h De recta fide ad Theodosiam . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dialog . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Advers . haeres . lib. 5. l De 〈◊〉 ▪ Do ●…nicae Sacram c. 6. Christs love greatet than that of Martyrs by way of intension . m Luk 9. 51. n Luk. 22. 15. o Mat. 10. 39. 16. 25. Mar. 8. 35. Christs love greater than that of Martyrs in respect of extension . His second proofe . 1 Ioh. 2. 5 p 2 Cor. 12. 9. q 1 Iohn 2. 3 , 4. His third proofe Eccl. 47. 8. His fourth proofe . Places which mention perfection . Answer generall . Answer particular to Mat. 5. 48. Answer to 1 Cor. 2. 6. Phil. 3. 15. Phil. 3. q v. 12. 13 , 14 , 15 r De perfect . iustit . s In paraphrasi . Bellarmines conclusion . De iustif . l. 2. c. 7. §. Quart●… . Bellarmines fourth argument ; that we are not by Christs righteousnesse formally iust . a See Lib. 1. c. 5. §. 2. b 2 Cor. 5. 21. c Rom. 7. 24. Bellarmines consession . B●…llarmines fifth argument : that we should be as righteous as Christ himselfe . d Lib. 1. c. 3. §. 9. Bell●…rmines sixth argument that in Adam we did not lose imputed righteousnesse . e Prosper . de voc . beat . l. ●… . c. 24. f Rom. 1●… . 29. g Depraedest . 55. c. 16. Bellarmines seventh argument : if by imtation we bee iust then Christ is a sinner . h Vid. supr . l. 5. c. 1. §. 4. &c. i Joh. 1. ●…9 . k Apoc 5. 12. l De iustif . l. 2. c. 10. Bellarmines second syllogisme , that after iustification we are called iust . m 2 Cor. 5. 21. n Gal. 3. 13. o Supr . c. 1. §. 4. &c. How we are called iust . His eighth argument out of the Canticles : the S pouse of Christ beautifull in herselfe . p Snpr. c. 4. n. 3. Bellarmines proofes that the Spouses beauty is her owne . q Psal. 51. 6. 45. 11. 13 , r Cant. 1. 5 His ninth ●…rgument : 〈◊〉 the heart must be cleane before it can ice God. tenthly , because Christ redeemed us that we might be holy . s Tit. 2. 14. t Luk. 1. 74. 75. Notes for div A20741-e87780 The Papists errour concerning faith . What f●…ith is : how in generall it may be defined . Faith is an assent . The Greek fathers make assent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the genus of faith . Clemens Alex. Bas●… . Theodoret. and Augustine saith that credere est cum assensu cogitare . de praedestin . 55. c. 2. a Act. 16. 14. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Luk. 16. 31. 20. 6. Rom. 8. 38. 2 Tit. 1. 12. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Iohn 3. 33. f Rom. 10. 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h De utilit . credendic . 1. i Heb. 11. 1. k 1 Cor. 2. 9. Esai . 64. 4. l Tit. 1. 2. Deut. 32. 4. Iob. 14. 6. m Stromat . l. 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Heb. 11. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O●…cum . § That justifying faith is not without knowledge . q Bellarm. de ●…ustif . l. ●… . c. 7. §. judicium . Of Implicite Faith. r Fides Carbonarii . s Advers . prolegom . Brentii . De authoritate Scripturae . l. 3. The doctrine of implicit faith confuted , first as false . t Maldonet in Ioan. 17. 3. u In Ioan. 17. 3. * Gabr. Bicl . in 3. Sentent . dist . 25. art . 1. not . 2. coroll 4. In tantum valet fides implicita , ut dicunt aliqui , quòd si habens eam fa●…sòopinaretur Patrem majorem velpriorem filio , &c non peccat , dummodo ●…unc errorem pertinaciter non defindit , & hoc ipsum credit , quia credit ecclesiam sic credere . Sic Innocent . Hostiensis Ioan. Andreas Panormitanus in Rubric . de summa Trinit . & fid . Cathol . Rosella fides nun . 2. apud Azor. inftit . moral . lib. 8. c. 7. & 8. Gabr. Biel. in 3. Sent. dist . 25. art . 3. dub . 1. Si quis credit , putans ecclesiam sic credere etiamsi erroneum fuerit , non pecca●… dummodo tamen pertin aciter non ad●…aeret . ui supra dictum notab . 2. Imo , quód amplius est , haec fides meritum facit . Nam talis non solùm non peccaret , sed etiam sic creden do falsum mereretur . The second absurdity , that faith may be better defined by ignorance than by knowledge . x 1 Cor. 2. 9. Bell. de justif . l. 1 c. 7. Bellarmines proofes out of the Scriptures . The first out of Esa. 7. 9. The second and third . 1 Cor. 13. 2. and 1 Cor. 12. 9. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. O●…cum . &c. The fifth , where obedience of faith is mentioned . The testimonies of Fathers . Iraen . l. 2. c 45. Melius est nihil omninoscientem credere Deo & perseverare in ejus dilectione quae hominem vivificat , quam per qu●…stionum subtilitates & multiloquium in impietatem cadere . Thus cited by Bellarmine . z 1 Cor. 2. z : Clemens Alexandrin Padagog . l 3. c. 11. pag. 110. a Rom. 10. 17. Hilari . l. 8. de Trinitate . Augustine . b Epist. 102. ad Evodium . c Lib. 4 contr . epist. fundamcap 4. d Tract . 27. in Ioan. e Serm. de Temp. 189. qui est de Trinitate . f De Agone Christiani c. 13. g Serm. de temp . 189. Prosper . De vita contempl . l. 1. c. 19. h Heb. 4. 2. i Grègor . Mor : l. 2. c. 25. k De trinit . l. 8. l Con●…r . Luciferian . m Homil. de bapt . Christi . n August . in Psal. 118. conc . 18. o Cyril . Alex. in Ioan. l. 11 c. 16. p Athan. p. 248. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Fulgentius . ●…ontr . Arianos . P. Lombard l 3. Sent. dist . 24. C. Bellarm. reason . 1. 2. 3. i ●… Tim. 1. 12. The wickednes of the doctrine concerning implicite faith . How the Papists understand the Article of the Catholike Church . k Gordon . c●…ntr . 1. cap. 27. l Bulla Pij . 4. super forma iuramenti professionis fi●…ci . How the Apostle understood the Article . 1 2 Thes. 2. 10. Mat. 24. 24. Apoc. 17. 8. D. Morton Bishop of Lichfield and Coven●…y . The second part of their cozenage . m Thom. 2. ●…●… . ●… 9. 2. 6. Minores , qui significantur per asinos , de . bent in credendis adh●…rere maioribus qui per boves signi fican tur . n Turrecrem . sum . ●… . 3. c. 41. o Hosius de express . Dei verbo . The doctrine os implicite faith pernicious . p Rhemists in Luk. c. 12. 11. q Ibid. in Marg. r Luk. 1. 79. s Ephes. 2. 12. & 4. 18. b Rom. 10. 14. u Prov 14. 22. Mat. 22. 29. * Concil . Tolet. 4. c. 24. Conc. Arelat . 4. can . 3. y Iob. 17. 3. z 〈◊〉 . l. 1. cap. 1. 1 Cor. 14. 38. vulg . a Can 8. b 〈◊〉 chard . dec●…et . lib. 2. c. 62 c Ad Sextum 〈◊〉 pisl . 105. d Pr●…em ad Eustoch . in commen●… . in Esai . e In Num. hom . 27. They detaine the people in ignorance : and why ? f Luk 11. 52. g Mat. 23. 23. h Ioh. 12. 35. i Iud. 16. 21. k In Ioan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 1 Cor. 14. 35. 1 Pet. 3. 7. In the true Church plenty of Knowledge . m Theodoret. Therapeut . serm . 5. pag. 81. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Ier. 9. 23. 24. Our first reason : because he that hath true faith is regenerate . Our second reason : because he hath the Spirit of Christ. a Gal. 5. 22. b Heb. 10. 29. c Rom. 8. 11. 1 Cor. 3. 16. 6. 19. 2 Tim. 1. 14. d 2 Cor. 13. 5. 1 Ioh. 3. 24. Eph 3. ●…7 . e Gal. 3 26. Ioh. 1. 12. 13. 1 Ioh. 3. 24. 4. 13. Our third reason , because he is sanctified . f Luk. 1. 73 , 74 , 75. Five other reasons . Seven other Arguments out of Iam. 2. 24 , &c. g 1 Ioh. 3. 18. h In epistolam Joan. tract . 10. Sixe other arguments defended against Bellarmine . First , out of 1 Tim. 5. 8. i Tit. 1 , 16. k Homil. 29. in Evang. l Homil. 38. m I●… Matth. 22 hom . 41. n 1. Ferus in Matib . 22. o Rom. 13. 14. Gal. 3. 27. p Cum tuis peccat is sup●…r in duis C●…risti i●…stitiam , tu is demerit is ipsius merita , tuae in obedientia ipsius obedientiam . The second out of Iohn . 6. 64. q Vers. 6●… . The ●…hird out of 1 Iohn 2. 4. r In Ezek. hom . 22. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t C. 1. v. 6. u Cap. 1. S. 4. The fourth out of 1 Joh. 5. 1. * Tract . 10. in epist. Ioan. The fifth out of Jam. 2. 17. 20. x Respons ad obiect . 4. The sixth out of H●… . 2. 4. Testimonies of Fathers : first , Chrysostome . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de side & lege . t. 6. 838. 1 De side & operib . c. 23. 2 In epist. Ioan. tract . 10. De fide & operib . c. 16. 3. Aug. in Ioan. tract 9. Sent. lib. 3. dist . 23. August . in Psal. 130. & epist. 85. 4. De paenitent . dist . 2. c. 14. De verbis Dominum serm . 61. a Lib. 3. epist. 73. b In Jac. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d In evangel . hom . 29. e Ibid. f Tit. 1. 16. g Hom. 22. sup . Ezek. Sent. dist . 25. C. h In Gal. 5. i Ibid. k Serm. ad past●…res in syn●…do . De iustif . l. 1. c. 15. His first proofe out of Ioh. 12. 42 , 43. a Ioh. 19. 38. His second proofe out of 1 Cor. 13. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bellarmi●…s instances . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . two other instances . d Sup. Ezek. bom . 22. e De Trinit . l. 5 ●… . 18. His third testimony Iam. 2. 14. f Cap. 2 , ●… . 5 ▪ g 2 Thes. 3 , 2. h Tit. ●… . 1. i In evang . hom . 29. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Theoph. Oecum . Theod. in 1 Cor. 12. 9. Gennad . apud Oecum . in 1 Cor. 13. 2. l Chrysoft . de fide & lege . m 1 Io●… . 3. 18. His fourth proofe , because in the Church there are both good and bad . n 2 Th●…s . 3. 2. Tit. 1. 1. o Contr. Crescon . l. 1. c. 29. p Mat. 17. 17. His fifth proofe from the nature of faith and charity . Whether Charity doth necessarily follow faith . q Ioh. 5. 35. Luthers similitude . r Prafat . in Ep. ad Rom. Bucers similitude . s 1 Ioh. 4. 19. t Lib. 3. c. 2. §. 8. Calvins similitude . u 1 Cor. 1. 30. * Gal. 3. 26. Ioh. 1. 12. 1 Ioh. 5. 1. x Gal. 4. 6. Rom. 8. 11. y Rom. 8. 9. z Cap. 2. §. 2. a Rom. 3. 24. b De justis . l. 1. cap. 15. §. Accedat septimò . Gregor . in Evang . homil . 29. No iustifying faith but that which layeth hold on Christ. a Heb. 11. 3 , &c. b Ioh. 3. 16 , 18. 36. & 6. 29 , 40 , 47. Act. 8. 37. 16. 30 , 31. c Ioh. 3. 14 , 15. d Ioh. 6. 40. e Sent. lib. 3. dist . 19. ●… . f Act. 20 21. 24. 24 & 26. 18. G●…l 3. 26. g Rom. 3. 22. 16. Gol. 2. 16. 20. & 3. 22. Phil. 3 9. h Es●…y . 53. 11. To beleeve in Christ is to re ceive him . i August in Ioan tract . 50. k In epist. Ioan. tract . ●…0 . l In Iam. 2. The degrees of faith . l 1 Ioh. 5. 1. Ioh. 1. 12 , 13. m Eph. 1. 13. n Act. 16. 14. o Rom. 4. 11. p Ioh. 5. 10. The use of this distinction . q Covenant of grace . cap. 8. The former degre●… . The speciall faith . The speciall receiving of Christ necessary to justification . Without it Christs merits availe us not to justification . The Papists objections against speciall faith . r Rom. 5. 5. Their objections concerning fiducia . By a lively assent men beleeve in Christ. s Act. 8. 37 , 38. That as●…iance is not faith . t Covenant of grace . cap. 8. The Subject of faith . 1. The parties . a De justi●… . li. 3. cap. 14. 2. The part . b Therapent . li. 1. pag. 18. c Rom 10. 14 , 17 d Act. 16. 14. Testimonies , that to beleeve is an act of the Will as well as of the Vnderstanding . e Stromat . lib. 5. p●…g . 251. f Therapeu●… . l. 1. pag. 16. g In 2 Cor. 1. 24. o ●…n Rom. 4. i De bono persever . l. 2. cap. 16. k De Spirit . & litera cap. 31. l Ibid. c. 3●… . m Ibid. c. 33. n Epist. 23 de Baptism . parvulorum . o In Ioan. tract . 26. p De predestin . sanct . lib. 1. c. 5. in sine . Schoole-men . q In Sent. 3. dist . 23. art , 1. q. 2. in res●…l . r Ibid. s In Rom. 10. lect . 2. t 2. 2. q. 2. art . 1. ad . 3 um . u Ibid. art . 9. c. * 2. 2. q. 4. art . 2. c. x Ibid. art . 2. ad●… ●… um . y I●… Sent. 3. dist 23. q. 2. art . 1. z In I●…an . Doctors of the Rom. Church . a De justif . b In Rom. 10. 10. c Ioh. 2. 23. Whether the Vnderstanding be commanded by the Will. a De justif . l. 1. c. 8. & 9. b Heb. 1●…3 . c Basil. Ascet. de fide . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. The proper object of justifying faith . Obj. concerning the object of Abrahams faith . e Gen. 3. 15. f Psal. 72. 17. The two other promises . He beleeved in the Lord , and it was imputed unto him for righteousnesse , that is , because he beleeved in the Lord , he was reputed a righteous m●…n , ●…nd so Vatablus i●… Gen. 15. 6. Rom. 4. 10. The latter . g Heb. 4. 9. h Ioh. 8. 56. i Heb. 11. 13. k Heb. 11. 8 , 9 , 14 , 16. Iam. 2. 23. m De justi●… . l. 4. ca. 18. Possunt enim illa verba applicari adomne●… insignes actus fidei ejusdem Patriarchae . Christ the proper object of faith in two respects . n Covenant of grace . Bellarmines objections . De iustif . l 1●… c. 8 , &c. The first , that the obiect of faith is whatsoever is revealed by God. Father . Almighty . n Deut. 33. 26. Eternall . Immutable . Omniscient . Omnipresent . True and faithfull . ●…ust . Good and Gracious . Loving . Creatour and Provisour . o Psal. 119. 75. p Deut. 8. 16. Christ , God and Man. Conceived of the holy Ghost borne , &c. Suffered . Was crucified . Dead . Buried . Descended to hell . Rose againe . Ascended . Sitteth at Gods right hand . He shall come againe to judgment . The Holy Ghost . The holy Ca. tholike Church Communion of Saints . Forgivenesse of sinnes . The Resurrection . Life Eternall . Whether every man bee bound to beleeve that hee is elected , &c. Ioh 3. 18. Whether a man may be justified without speciall faith . Whether a man is justified by speciall faith . r 2 Pet. 1. 10. s Covenant of Grace . Whether justifying faith doth onely dispose a man to justification . a Sess. 6. c. 6. Seven . dispositions required before justification , of which vide infra ca. 10 , 11 , 12. b Conc. Trid. Sess. 6. cap. 7. c Sess. 6. ca. 7. d In Rom. 10. 4. e Conc. Trid. sess . 6. cap. 4. Secondly , whether faith doth justifie formally f Lib. 4. g Lib. 4. & 5. h Supr . cap. 4. §. 6. The Papists cavill , that we debate faith . i Bellar. De justif . l. 1. c. 12. §. Itaque sensum . The state of the Controversie . What wee meane by faith . What is meant by the word justifie . Of the exclusive particle alone . That the object of faith doth justifie properly . That nothing in that kind doth justifie , but the righteousnesse of Christ , as the matter , and Faith as the onely instrument on our part . Our prooses . a In Gal. 2. 16. b De justif . l 1. cap. 20. c §. Consirmat . d Mat. 15. 28. Mar. 7. 29. e Act. 3. 16. his name through faith in his name . Reasons 1. Rom. 8. 28. Gal. 2. 16. Eph. 2. 8. The second Reason , containing a threesold argument . The third reason , because faith is the condition of the Covenant . f Ioh. 3 16. Act. 10. 43. Gal. 3. 9. g Rom. 3. 27. The fourth reason , because faith only in the question of justification is mentioned in the Scriptures . h De justif . l. 1. c. 20. §. Quod attinet . i L. 6. c. lz . § 2 , ●… . a AdDiogNetum . Iustin. Martyr . Ann. Dom 160. b Ibid. c Advers . Iulian. lib. 1. c. 2. Irenaeus . An. 180 lib. 4. ca. 5. Clemens Alex. An. 200. d Paedag. l. 1. c. 6. e Stromat . l. 5. Origen . An. 230 f In Rom. 3. l. 3. g De justif . lib. 1. cap. 25. h Luk. 23. 40 , 41 , 42. i Luk. 7. 37. Cyprian . An. 250 k Ad Quirinum . l. 3. c. 42. l De eccl . Theol. l. 1. ca. 12. m Hilar. An. 360 In Mat. can . 8. n Can. 21. o De Trinit . li. 6. Basil. An. 370. p Serm. De humilita●…e . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…brosc . A. 370. Greg. Nazianz. A. 370. r B●…bliothec lib. 4. De consecrat . dist . 4. c. 99. Hieronymus ▪ A. 380. s De scriptorib . in Hieronymo . t Alit●…r ut Hieronymus exponi●… . Chrysostome . A. 390. u Homil. 2. * Homil. 7. x Homil. 8. y Homil. 14. z Homil 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Homil. 3. c In Rom. 3. 28. d Tom. 6. p. 838. c Lib. 4. ●…n c. 14. Hesycbiusa . 400 f De civit . D. August . an . 400. g Grat de poeniten●…iâ dist . c. 14. h Initio . i Tract . 42. k Lib. 1. cap. 21. l Qu●…st . 76. m in ●…oan . l. 10. c. 18. Cyrill . Alexandr . An. 430. n Lib. 9. c. 30. o Sedulius in Collectanes . p in Rom. i. 17. Theod●…ret An. 430. q De Curand . Grac , affectib . lib. 7. r Epigram . 8. De doctrina Evangelica . r In Gen. lib. 3. Prosper . An. 440. Cl. Mar. Victor . t Pet. Chrys. An 440. s●…rm . 34. Primisius , An. 440. Theodulus . Gennadius A. 490. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venantius A. 570. Beda . A. 720. Haymo . A. 840. Photius , A. 860 Smaragdus A. 950. Oecumenius A. 1050. Th●…ophylact . A. 1070. Anselmus A. 1080. Rupertus an ▪ 1120. Bernard an . 1130. Tho Aquinas . an . 1209. Bonaventure , an . 1260. Nic. Gorrham . Cour. Clingius . Car. Contarenus ●…n . 1541. u Sess. 6. Can. 9. * De Sacrament lib. 2. cap. 3. in fine . x Rom. 4. 23 , 24. y Ambrose in Gal. 3. 18. qui sorma jus rei est . z Rom. 4. 11 Bellarmine disputeth the question three waies . De justis . l. 1. c. 12 Bellarmines dispute impertinent . That faith doth not iustifie alone by way of disposing , Bellarmines proveth by five sorts of arguments . First , from the seven dispositions , which discourse is idle and impertinent . Preparative dispositions to justifying faith . The first disposition . Faith. Bellarmines argument , faith doth but begin justification , and therefore doth not justifie alone . a Rom 5. 2. b Hab. 2. 4. Gal. 2. 20. c Rom. 1. 17. d Gen. 15 6. His first testimony , Heb. 11. 6. c Esa. 21. 12. His second testimonie . Rom. 10. 13. 14. f Esa. 56. 7. g Concord . Evang. cap●… . h Strom. lib. 2. i Catech. 1. k Homil. 2. de symb . l De fide spe & charit . m Lib. 4. in Ioan. cap. 9. n De sacramentis lib. 1 , o In Eph. 3. p August . in Gal. 3. q De praedestin . S. c. 7. r De bono persever . c 2. s De spiritu & litera c. 30. t De verb. Apostoli serm . 2. u Prosper , de vita contempl . l. 3. c. 21. * Respons . ad dub . 8. Gen. x Moral . l. 2. c. 33 y 1 Pet. 1. 5. Bellarmines reasons . De iustif . l. 1. c. 13. § secunda . a Luk. 18. 14. Bellarmines allegations impertinent . The first . Eccl. 1. 28. b Eccl. 1. 14. 16 , 1●… . c Iam. 1 , 20 , d Prov. 14. 26. Bellarmines proofes from Scripture . His Testimonies and Reason . His third disposition , Hope . e 1 Cor. 9. 10. Testimonies of Scripture : The three first . f Prov. 28. 25. g Vers. 26. Psal. 37. 40. h Psal. 2. ult . i Bellarmine in Psal. 90. 14. Testimonies of Fathers . k Ambros. de poenit . l. 1. c. 1. l De catechiz . rudil . c. 4. m Rom. 10. 14. 17. n De lapsis serm . 5. Love the fourth disposition . His first Testimony Eccles. 2. 10. juxta lati . nameditionem . a 2 Tim. 1. 6. 12. 〈◊〉 13. Heb. 2 , 11. b Lib. 1. Cap. 4. §. 11. 1 Ioh. 3. 14. Concil . Arausican . Ca●…ult ▪ Bèllarmines answeres to our arguments . The first , 1 Ioh. 4. 19. Our second argument . c Eph. 2. 1 , 5. Joh. 5. 25. Col. 2. 13. Rom. 8. 6 Whether the beginnings of grace be graces d Mat. 12. 20. c Rom. 8. 23. Our third argument . f Esai . 64. 5. 2 Sam. 11. 27. c. 12. 10 , 14. g Rom. 8. 7. His fifth disposition , is Petencie . h Mat. 27. 3 , 5. Bellarmines proofes . His sixth disposition , a desire and purpose to receive the Sacrament . His seventh disposition a purpose of a new life . De justis . lib. 1. cap. 14. Faith being alone doth not justifie , ergo it doth not justifie alone . Our answere . Bellarmines proofes that faith may bee alone . a De iustif l. 1. c. 14 § sed haec responsio . b In Gal. 2. c Antidot . ad conc . trid . sess . 6. can . 28. d 1 Ioh. ●…●… ▪ e De persever . c. 10. §. 7. f Rom. 10. 4. g De justif . l. 1. cap. 15. h Lib. 6. cap. 2. & 3. De iustif . l. ●… . cap. 16. Three causes . The first cause authority of Scriptures . a Lib. 7. c. 8. b Supr . cap. 9. Our first argument . c Supr . cap. 8. Bellarm. obiect . d Ro. 3. 28. & 4. 5 Out second argument . e L●… . 1. 73 , 74 , 75. Heb 8. 10. Ier. 31. 33 , 34. The second cause , the will of God. * Esa. 53. 11. Bellarmines objections , that other conditions are required . f Ioh. 5. 12. 20. Ioh. 6. ●…7 . g Rom. 10 14. The third cause because it is the property of faith onely to receive Christ. Bellarmines first cavill . What it is to apprehend Christ. h Ioh. 6. 54. His second cavill ; from the Sacraments . i Rom. 4 : 11. De iustif . l. 1. cap. 17. Bellarmines first reason ; because faith is a cause . His first reason that faith is a cause ; because the prepositions ex and per are attributed unto it . a De justif . l. 2. c. 3. §. deinde praepositio . His first instance from the contrary . b Joh. 6. 29. c Rom. 10. 4. d Photius apud Oecumen . in Rom. 10 4. What cause Bellarmine maketh faith to be . e Bellarm. de grati●… & lib. arb . l. 1. c. 6. The difference of the acts of faith justifying and sanctifying . f Arist. Physic. l. 2. c. 3. His second reason ; because faith is the beginning of Iustice. Bellarmines first proofe out of Rom. 4. 5. h Psal. 106. 30 , 31. His second proofe out of 1 Cor. 3. 11. i Esai 28. 16. Ephes. 2. 20. k De fide & operibus c. 16. l Heb. 6. 1. His third testimony , Act. 15. 9. His third reason because faith doth obtaine , and after a sort merit iustification . l Sess. 6. cap. 8. m Act. 10 43 Act. 13. 38 , 39. n De bo●…is ope●… 〈◊〉 〈◊〉 l. ●… . c. 9. § sciendum . o 1. ●… . 2. ae . q. 114. art . 9. His first proofe Luk. 7. 50. p Ioh. 3. i4 , 15. q Ioh. 6. 40. His second proofe out of Mat. 15. 28. Mark 7. 29. His third proofe from the example of Abraham . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His fourth proofe out of Rom. 10. 1●… , 14. s Cap. 10. §. 8. t Ioel 2. 32. His fifth proofe out of Heb. 11. Ten testimonies out of Augustine . 1 Retract . l. 1. c. 33 2 Epist. 106. ad Paulinum . 3 Epist. 144. ad Anastasium . 4 De Spiritu & litera , c. 13. 5 Ibid. ●… . 30. 6 De fide & operibus c. ●…1 . 7 Depr●…destin . ss . c. 7. 8 De grati●… & lib. arbitr . c. 14. 9 Epist. 105. ad Sixtum . u Luk. 18. 13. * Bellar. deg●…atia & lib. arbitr . lib. 1. cap. 14. §. hanc esse Solet Augustinus meritum appellare quemlibet actum bo ▪ num , ratione cu ius aliquid aliud accipimus . x De poenit . l. 2. c. 12. y Joss . 6. cap. 8. De justis . l. ●… . cap. 18. z De justif . l. 2. * Lib. 4. & 5. Notes for div A20741-e121590 The first calumniation , that we deny the necessity of good workes . a Tit. 3. 8 , 14. b Iude 4. c 1 Tim. 6. 6. d Matth. 7. 21. 25. 46. God works necessary : first , by a privative necessity . e Jam. 2. 14. 20. 26. f Esai . 61. 3. g Matth. 3. 10. h Luk. 13. 6. i Mat. 21. 19. k Heb. 6. 8. l Mat. 25. 3 , 12. m Mat. 3. 12. n Mat. 25. 32 , 33. o Iohn 8. 34. p Gal. 4. 30. q 2 Tim. 3. 5. r Mat. 24. 51. Necessary , by a positive necessity ; and so of infallibility : first , in respect of Gods decree . s Ephes. 1. 4. 2 Thes. 2. 13. t Rom 8. 29. u 1 Iohn 3. 3. * Deut. 29. 29. x Rom. 8. 30. y 1 Cor. 6. 9 , 10. Gal. 5. 21. Ephes. 5. 5 , 6. Secondly , in respect of Gods Word . a 2 Cor. 5. 17. b Rom. 8. 1. c Gal. 5. 24. d 1 Cor. ●… . 30. e 1 Ioh. 5. 6. Ioh. 19. 34 , 35. f Eph. 3. 17. g Rom. 8. 9. h Ioh 3. 3. Thirdly , in respect of Gods Oath . i Heb. 6. 18. k Luk. 1. 73 , 74 , 75. l Ioh. 8. 34. m vers . 36. n Rom. 6. 18. o 1 Cor. 6. 19. Servi quia servati . Secondly , by necessity of precept or of duety . p Rom. 12. 1 , 2. 2 Cor. 5. 9. Heb. 12. 28. That we may shew our selves thankefull , first by loving him . q 1 Ioh. 4. 19. r Rom. 5. 5. s 1 Ioh. 5. 3. Ioh. 14. 15. t 1 Thess 4. 3. u Rom 6. 22. * Eph. 1. 4. x 1 Cor. 10. 31. Esa 61. 3. Towards our Neighbour . y He●… . 12. 13. z Rom. 12. 17. a Act. 24. 16. b Heb. 10. 24. 2●… Cor. 9. 2. c Tit. 2. 8. Rom. 2. 24. 2 Sam. 12. 14. 1 Pet. 2. 12. d Gal. 6. 10. e Mic. 6. 8. Towards our selves . f Deu. 28. 15 , &c. Psal 84. 11. Luk. 1●… . 28. Thirdly , by necessity of the signe . g Jam. 2. 18. h 2 Pet. 1. 10. i Rom. 8 ▪ 30. k Psal. 15. Psal. 24. 3 , 4. l Act. 26. , 8. & 20. 32. m 1 Pet. 1. 17. Mat. 16. 27. Rom. 2. 6. Apoc. 22. 12. n 2 Cor. 5. 10. o Mat. 25. 46. Ioh. 5. 29. Fourthly , necessitate medis . p Aug. in Psal. 109. q De gratia & lib. arbitr . lib. 2. cap. 13. r Esa. 30. 21. s De gratia & lib. arbitr in sine●… The second calumniation . t Esa. 64. 6. u Phil 3 , 8 , 9. In what sense we deny works to justifie . Proved , first from all the five articles before handled . a Rom. 11. 6. Ephes. 2. 8 , 9. b Rom. 4. 5 , ●… . Foure other reasons . Our sifth argument . c Lib. 4. d De justif . li. cap. 19 Rom 3. 27 , 28. Rom. 9. 20. Rom. 3. 2 , 5 , 6. Gal. 2. 16. Gal. 3. 10 , 1●… . Eph. 2. 8. 9. Phil. 3. 8. 9. Tit. 3. 5. Bellarmines preamble to his answere , in which he noteth three things : first , what is meant by the Law of workes and by the Law of faith . Gal. 1. 6 , 8 , 9. e Luk. 1. 74. Jer. 31. 33. Heb. 8. 10. Bellarmines exposition . f De spir . & lit . g R●…m . 10. 8. h De jus●…is . l. 4. cap. 2. i In Rom. 3 27. homil . 7. Iustice Of the Law. In & by the law . k Lib. 4. cap. 8. §. 2 , 3 , 4. Thirdly , what is meant by workes . l De gratia & lib. arb . c. 7. Some of the Papists understand the ceremoniall Law onely . m Deut. 11. 1. n Rom. 7. 7. o Rom. 3. 10 , &c. o De justis . l. 1. cap. 19. Bellarmine and others understand also the workes of the morall law , but yet such onely as goe before 〈◊〉 . p Esponc . in 1 Tim. 1. the end , that is , the fulfilling and consummation of the Commandement , that is by 〈◊〉 doche of the law , is ●…ove both of God and our neighbour , out of a pure heart , that is purisied by faith . Salmero , the end , that is , the complement or fulfilling of the precept , that is , of the law , is the love of God and our neighbour proceeding from faith unfained , wherby a man beleeveth in Christ from his heart . q Gal. 2. 16. r Psal. 143. 2. s Lib. 4. c. 8. §. 15. t Heb. 11. 8 , 9. ●…7 . u In Rom. 4. 1. hom . 8. * Rom. 1. 16 , 17. 3. 21. x Rom. 3. 21. y Rom. 3. 24. z Rom. 4. 3 , 4 , 5. 16. Rom. 11. 6. De iustif . l. 1. c. 19. §. Ex his . His answere to Rom. 3. 27. His answer to the second testimony , Rom. 4. 2. from the example of Abraham . Bellarmines first answere refu●…ed . Bellarmine confounded in two respects . The first . The second respect . Bellarmines second answere refuted . a Nehem. 9. 7. b Ios. 24. 2. c 1 Cor. 4. 7. d §. excludi . Merit confuted . c Act. 15. 5. * See l. ib. 6. c. 8. §. 7. n. 2. B●…llarmines argument from the consequences in the epistle to the Galatians . f 1 Tim. 1. 5. That the consequences make against justification by works of grace . g Heb. 11. h Gen. 4. 9. i Rom. 4. 11. k 1 Cor. 5. 8. l Ioh. 3. 14 , 15. m De justis . l. 4. c. 4 di●…fer . 6. Lex Mosis non erat data , ut justificaret , sed ut mo●… bum ostenderet , & ad qu●…rendum medicum excita●…et . All the consequences alleaged by Bellarmine are strong against justification by works of grace . n Gal. 3. 17 , 18. o Gal. 3. 10. Christ hath not merited for us that we should be justified by our owne righteousnesse , or saved by our owne merits . His answere to Ephes. 2. 8 , 9. p Tit. 3. 7. His answere to Phil. 3. 8 , 9. p In locum . q Esa. ●…4 . 6. r Exam. concil . Trid. part . 1. de jus●…if . pag. 135. s Advers . Pelag. l. 2. omnia pro Christ●… ducit quisquilias . t I. Scapula . u Hesyc●…ius . * Gill●…lim . Deut. 29. 17. Ezek. 22. 3. His answere to Rom. 3. 24. x Lib. 3 de gratia . y De justif . l. 1. cap. 21. z Sess. 6. cap. 8. Bellarm. de iu●…tif . l. 4. Bellarmines Method . He proveth workes necessa●…y , not to iusti●…ication , but to salv●…tion . a Rom. 10. 10. b Heb. 12. 14. c He●… . 10. 36. d Matth. 10. 22. & 24. 13. e De justif . l. 4. cap. 2. Of the difference between the Law and the Gospell . The acceptions of the words Law , and Gospell , either in a large or strict sense . f Psalm . 1. 2. & 19. 7. Psalm . 119. 18 , 72 , 142. Mic. 4. 2. Esai 2. 3. h Psal. 119. 57 , 104. i De iustif . l 4. c. 2. § probator quartò . k Gen. 22. 18. The strict signification of the Law and the Gospell . l Luk. 2. 10. Rom. 10. 15. m 2 Tim. 19. n Rom. 6. 22. His disproofe of the difference which we assigne . Whether the promise of Salvation made to our obedience doe prove the merit of good workes . Eternall life three waies promised ▪ first , as a free g ft. o Epbes. 1. 6. p Rom. 8. 30. 10. 13 , 14. 2 Thes. 2. 13 , 14. q 2 Tim. 1. 9. r Ephes. 2. 8 , 9. s Gen. 22. 18. 2. As our inhe●…itance . t Eph 2. 6. u 2 Tim. 1. 9. * Act. 26. 18. T●…t . 3. 7. 3. As a reward . x Ap●…c . 21. 27 y Luk. 1 ▪ 73 , 74 , 75. Ier. 3 ▪ 33 , 34. Heb. 8. 10 , 11 , 12. z De verbis Domini serm . 3. O magna bonitas Dei : cui cum pro conditione reddere debeamus obsequia utpote servi Domino , famuli Deo subjecti potenti , mancip●…a Redemptori , amicitiarum nobis prae 〈◊〉 , ut nobi●… obsequi●… debita servituti●… ext●…rqueat , &c. The example of Gods dealing with Abraham . a Gen. 22. 16 , 18. Objection , if eternall life bee the reward of our obedience , then our obedience doth merit it . Rom. 6. 23. b Psalm 62. 12. Ephes. 2. 7. c De gratia & lib. arbitr . Places wh●…ch the papists understand of causes , to be understood of notes . d Phil. 1. 29. e In Rom. 8. Or of evidences . Three other answeres to the foresaid objection . f Ad annal . eccles . Baronii exercit . 15. n. 17. g In Gen. 22. Bellarmines allegations de justis . l. 4. c. 2. §. Ve niamu●… . first , Mat. 5. 20. His second testimony . h Rom. 9. 32. i Au●…tor operis imper●…ecti in Matth. hom . 33. Mat. 19 17. k Vers. 20. l Stapleton in promptuar . cathol . Dominica 1●… . post pentecost ▪ quaerebat , quid sac●…endo , id est pe●… qu●… 〈◊〉 opera it maeternam 〈◊〉 . His other testimonies answered . m Supra . §. ●… . n 1 Ioh. 5. 11 , 12 , 20. o Heb. 5. 9. His argument from Ezek. 18. 2●… . p Iam. 5. 20. q Rom. 6. 23. His fifth argument from the condition of faith . Bellarmines proofe from his pretended true differences . De justif . l. 4. cap. 3. The first diffe●…ence confuted by the last . r Mat. 11. 29. s Gal. 3. 17. t Gal. 3. 13. u 1 Cor. 1. 30. * Ier. 23. 6. x De justif . l. 4. cap. 4. The second difference . y Rom. 8. 23. The other 6. differences . 3 4 5 6 7 8 Of Christian liberty . z De justif . l. 4. ●…ap . 5. a Rom. 6. 18. De ius●…if . l. 4. c. 7. a Deiustif . l. 1. c. 18. §. Simile . b Rom. 8. 30. Bellarmines proofe of his consequence . Bellarm. proofes sor necessity of efficiency . De Iustif. Lib. ●… . Cap. 7. His first testimony . Heb. 10. 36. c Heb. 12. 1. His second testimony . 1 Tim. 2. 14 , 15. d Matth. 7. 14. e Act. 14. 22. f De Sacrament . matrim . cap. 2. §. & confirmatur . His third testimony . Phil. 2. 12. g Ephes. 2. 10. h Psal. 100. 2. i Esay 26. 12. k 2 Cor. 3. 5. l Phil. 2. 13. m Phil. 1. 1 , 6 : n Phil. 1. 6. o 2 Cor. 7. 1. His fourth testimony , 2 Cor. 7. 10. His fifth testimony , 2 Cor. 4. 17. p 1 Cor. 11. 19. His seventh testimony , Rom. 8. 17 , 18. p Lib. 7. cap. 4. §. 11. q Lib. 8. c. 2. §. 18 , &c. His eighth testimony . Rom. 10. 0. His ninth testimony , Mat. 25 , 34 , 35. r Supr . Cap 4. §. 12. His tenth testimony , Iam. 1. 25. & 2. 14. The Epistles by him vouched . s Rom. 6. Tit. 3. 8. 14. Heb. 1●… 14. Testimonies of Fathers . De justif . l. 4. c. 8. t See Lib. 6. c. 9. u Lib. 7. cap. 1. His reason . De justif . l 4 c. 9. * De justif . l. 1. cap. 13. x De justif . l. 1. c. 18. Bellarmiues reasons that faith doth not , save alone . y Iam. 214. z Iam. 2. 26. Bellarmine his unlike likenesses . a Lib. 6. Cap. 2. & 3. De justif . lib. 4. cap. 10. Of the truth of the justice of good workes , not denyed by us . a Iam. 3. 2. b Iam. 2. 10. Bellarmines dispute is indeed defensive . Whether the faithfull doe or can fulfill the Law. c De peccator . meritis & remiss . l. 2. c. 6. & 7. d Rom. 10. 4. e in Rom. 10. f Apud Oecum . in Rom. 10. g in Rom. 2. 13. h Retract . Lib. i. cap. 13. i Ephes. 4. 7. 2 Cor. 8. 12. l Qui legem implet , observat totus , totam , per totam vitam . That the Law is possible Bel larmine proveth by 〈◊〉 . Matth. 11. 30. m Gal. 5. 1. n Ioh. 3. 4 , 5. o Ioh. 6. 40. Christs yoke easie in respect of our new obedience . p Apoc. 8. 4. q Exod. 28. ●…6 , 38. Bellarmines dilemma . The obedience of the crosse , is also the yoke of Christ. r Psal. 94 12. s Heb. 5. 8. t Psal. 119. 71. u Vers. 67. * 2 Cor. 4. 17. x Rom. 8. 18. y Heb. 12. 2 : z Iam. 1. 2 , 12. a 1 Pet. 1. 8. 4. 13. p Psal. 94. 19●… His second place . 1 Ioh. 5. 3. c Gen. 29. 20. d Lib. de perfectione justitiae . e Rom. 5. 5. f Psal. 119. 3●… : His second rank of testimonies . Bellarmines reply . g Psal. 19. 7. h De perfect . justif . ad 15. i Epist. 29. His second reply . k De spiritu & litera , cap. 36. l Covenant of grace , c●…ap . 10. His third reply . m Vers. 21. n Psal. 25. 7. 11. 38. 4 , 18. Psal. 51. 5 , 119. 17●… . o Psal. 143. 2. & 130. 3 , 4. p Psal. 32. 1. Rom. 4. 6. q 2 King. 23. 25. r 2 Chro. 15. 15. s 2 Chro. 15. 17. t 2 Chro. 16. 7 , 10 , 12. u Iosh. 11. 14 , 15. * Deut. 7. 2. x Luk. 1 , 6. y Luk. 1. ●…0 . 62. z Luk. 12. 4. Ioh. 15. 15. Joh. 17. 6. a Rom. 7. 7 , 8. Whether concupiscence in the Apostle were a sinne . b Rom. 7. ●…4 . 25. c Rom. 7. 23. d Mat. 5. 28. e Retract . l. 1. cap. 19. Bellarmines instance that the godly before mentioned , absolutely fulfilled the Law and were perfect . f Gen. 17. 1. What is meant by a perfect heart . What is meant by whole heart . g De justif . l. 4. cap. 12. His testimonies out of the Fathers . g Contr. Iulian Pelag. lib. 1. c. 2. The difference betweene the Pelagian●… and Papists not great . * §. 20. h In Ios. h●…mil . 9. in sin . in c. 8. 35. i Mat ▪ 19. 21. k Cont. Iulian. lib. 3. To the rest of Fathers . l Hier. adv . Pelag. l. 3. Aug. de Nat. & gr . cap. 43. De Grat. & lib. arb . cap. 6. m Rom. 8. 7. n Hypognost . l. 3. o De Nat. & gra . cap. 48. p Lib. 2. dist . 25. F. G. Answ. to those testimonies which affirme , that men may fulfill the law if they will. q De pec●…at . merit . & remiss . Cap. 14. That the fathers did not meane that the Law is absolutely po●…ible . r Contr. 2. Epist. Pelag. lib. 3. c. 7 s Retract . l. c. 19. t De 〈◊〉 . Dei l. ●…9 . c 27 ▪ u Contr. 2 Epis●…olas Pelag. lib. 3. cap. 7. B●…llarmines●…paradox ●…paradox , that a man may fulfill the Law , though he cannot live without sinne . * 1 Io●… . 3. 4. x 1 Ioh. 1. 7 , 8. Tit. 2. 14. y De justi●… . l. 4. c. 14. ad 4. z Deut. 5. 32. & 28. 14. Testimonyes of the Fathers that the law is not possible to be fulfilled of us . a Lib. 4 cap. 5. §. 5. &c. b Dialog . cum 〈◊〉 , pag. 98. c Demonstr . Evang. l. 1. d In Gal. 3. e In Rom. 10. 4. hom . 17. f In vers . 5. g In Gal 3. h Lib. 2. in Gal. 3. 10. i Ad Ctesiph●…nt . advers . Pelag. 254. k Ibid. 255. l Ibid. 256. m Contr. Pelag. lib 1. 264. in●… llud M●…t . 19. si vis esse perse cius . n Ibib. 265. o Lib. 2. advers . Pe●…ag . 283. p Ibid. 284. f. q Lib. 3. 298. r In Psal. 67. s De spiritu , & litera . c. 36. t Ibid. u Contr. 2. epistolas Pelag. lib. 3. cap. 7. * 2 Cor. 4. 16. x De peccat . merit . & remiss . l. 2. c. 7. y De temp . serm . 45. z Epist. 29. a In Rom. 10. b In Gal. 3. c In Cantic . serm . 50. d In vigil . Nativit . Dei serm . 2. e Th●… . Aqui. in Gal. 3. f Exercit. l. 10. serm . in parasceue pag. 664. g Sess. 6. can . 18. De justif l. ●… : cap. 13. Reason 1. because a man may doe more than is commanded . a Mat. 19. 21. b De panit . hom 8. c De verbis Apestoli serm . 18. d Deut. 4. 2 : & 12. 32. Prov. 30. 6. e Ap●…c . 22. 18. f Matth. 15. 6. Whether in any morall duety more can be well performed than is commanded . His first proof●… ▪ Matth. 16. 21. g Matth. 5 : 20. h Matth. 19 24. Counsell of voluntary poverty . i Matth. 6. 11 : Luk. 11. 3. k Ephes. 4. 28. l Matth. 15. 4 , 5 , 6. Mark. 7. 10 , 11 , 12 , 13. m Non facias tibi . n Cor ▪ 2. 22 , 23. Of the ●…ounsell and vow of single life . o Rom. 7. 14. p Matth. 5. 28. q 1 Thes. 4. 3 , 4 , 5. r Ca●…titas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 1 Cor. 7. 2. t 1 Pet. 2. 11. The vowed single life among the Papists a sinfull state . His s●…cond reason , if the precepts were not possible , they would binde no man. Bellarmines objectio●…s that a man doth not sinne in that which he cannot avoid . His third reason , God should be more cruell and more foolish than any tyrant , &c. u De iustif . l 4. c , 4. §. Sextum discrimen . * De perfectione justiti●… . 970. x InCantic serm . 50. y Rom. 3. 19. 20. z T●… . 3. 5. His fourth reason collected out of three testimonies . The 1. place . Rom. 8. 4. a Rom. 8. The text Rom. 8. expounded . b Oecum . in Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Homil. 13. in Rom. 8. 34. d In Rom. 8. 4. e In locum . f In Rom. 10. Hom. 17. g In locum . h In locum . i R●…tract . Lib. ●… . cap. 19. Answ. To his second and third testimonies . Mat. 6. 10. k Heb. 5. 9. l Io●… . 6. 29. His fifth reason . m Gal. 5. 23. n Iam. 3. 2. o Rom. 8. 33 , 34. His sixth reason , because the righteous sinne not . p Iam. 2. 10. q Gal. 3. 10. r De justif . 3. 3. c. 15. s Expos in G●…l . c. 5. t Ioh. 9. 31. t 1 King. 8. 46. u Eccl. 7. 20. * 1 Ioh. 1. 8 , 10. Our proofes that the Law is not possible , were propounded before . x Lib. 4. cap. 5. His discourse concerning the perfection of 〈◊〉 s , was before refuted , Lib. 4. y Lib. 4. c. 2. §. 8. 9. & cap. 3. & 4. Whether the best workes of the faithfull be sinnes . z De justif . l. 4. c. 15. 16. 17. * Lib 4. c. 2. 3. 4. De justif . lib. 4. c. 18. The place of Jam. 2. 14. &c. fully discussed and cleared . A seeming difference b●… tweene Saint Paul and Saint Iames. How it may be reconciled . a Erasm. Cajetan Musculus , &c. Bellarmines reconciliation of Paul and Iames. b Lib. 1. c. 1. §. 8. & l. 2. c. 6. §. 5. c Heb. 11. 8 , 9 , 17. Bellarmines absurdities noted . d Rom. 4. 4 , 5. The Popish doctrine not grounded on Iam. 2. The Analysis of that passage beginning at the foureteenth verse . That the faith which is with out workes is dead , proved by five arguments . e 1 I●…hn 3. 7. f Jn Gal 3. lect . 4. g Ibid. Verse 20. expounded . The example of Abraham , Verse 21. Verse 22. Verse 24. Verse 25. The example of Rahab . The fifth argument ●… simil●… . verse 26. h De resurrect . serm●…●… . Object . Concerning the contradiction , of faith onely , and not onely . Our reconciliation of the two Apostles . First , from the diversity of the Partie●… with whom they dealt . Secondly , from the divers acceptions of the words , fa●…th , justifie , wo kes . By our doctrine the ●…ssertions of the two Apostles must goe together . i R●… ▪ 10. 3. k Rom. 6. 1 , &c. ●…ph . 2. 8 , 9 , 10. Tit. 3. 8. 1 Ioh. 1. 7 , 9. & 2 , 1 , 2 , 3 , 4. l Act. 26. 1●… . & 20. 32. m Tit. 3. ●… . Sixe o●…her testimonic●…●…lleaged by Bell●…rmine . n De justif . l. 4. c. 19. o Lib. 2. cap. 4. §. 2. & 3. Testimon . 2. Rom. 6. 19. p Lib. 2. q Rom. 6 r Rom. 6. 3 , 4 , &c. s Vers. 18. His third tes●…imony , 2 Cor 7. 1. His fourth tes●…mony , 2 Cor. 9. 10 His fif●…h ●…estimony , Ioh. 14. 23 His sixth testimony , Apoc. 22. 11. Lib. 2. cap. 4. §. 5. & cap. 5 §. 10. Bellarmines two Reasons . Notes for div A20741-e150530 This controversie in a manner the same with that of the necessity of efficiencie . The state of the controversie . a Concil . Trident sess . 6. cap. 16 & can . 32. b De justif . l. 5. c. 10. Quolibet actu charitate informa●…o homo beatitudinem meretur . Th. 1. ▪ q. 62. art . 5. c. c Secundum propriam cuiusque dispositionem . sess . 6. cap. 8. d Mal. the Irish Iesuit . pag. 699. e Conc. Trid. s●…ss . 6. cap. ●…6 . vitam aeternam verè promeruisse . f Can. 32. verè m●…reri vitam aeternam . g In Heb. 10. h Bellarm. de justif . l. 5. c. 17. i Vasquez . in prima secundae . q. 114. disp . 214. cap. ●… Of this se●… more in the answere to the challenge made by a Iesuit in Ireland . pag. 520. Of the name merit . k 2 Tim 1. 9. The use of the word in the Latine Fathers in a ge●…erall sense , of obtaining , or finding 〈◊〉 . l S●…apleton ▪ in pr●…mptuar ●…eria 5. post passionem Do●…ni . Si aliquis veterum vocabulo promerendi usus est ( scilicet in illa historia Luk. 7. ) non aliter intell●…xit , quàm consecutionem de ●…acto . m Schol. in hymnum , nocte surgentes . 179. n Epist. ad Iuba●…anum . o Consecutus sum . p Adeptus sum . q De Baptismo contra Donatist . l. 4. c. 5. r Serm. 63. s De fide resurrect . t De Cain & Abel . u De dignit . sacerd . cap. 5. * Presat . in Abdinam . x De fide & operibus . c. 14. y De tempore serm . 49. z In Rom. 4. a Luk. 10. l. 22. b De pr●…destin . & gratia c. 16. c De tempore serm . 58. d Ibid. e De ●…ivit . D. l. 5 ▪ c. 24. f In Psal. g Moral . l. 9. c. 27. h In benedictione Cerei . Salmeron in 1 Tim. 1. disp . 3. pag. 421. The use of th●… word in a more speciall sense . i Epist. 105. ad Sixtum . k In Levit. hom . 3. l Advers . Pelag. l. 2. 285. m De tempor●… serm . 5●… . n De justif . l. 8. cop . 8. o Ubi est nulla ratio meriti . p De ●…ratia & lib arb . l. 1. c. 14. §. ●…anc esse . Of the thing it selfe , what merit is . Arguments against merits q Viguerius . r De quadruplici debit●… . s Serm , de verbis Origeni●… . t Ethic. l. 8. c. 14. u In Gen. 6. 5. disput . 5. * In Psal. 94. Whether God by his promise maketh himself a debtour . x De verbis Apost . serm . 16. Rom. 4. 4. y 1 a. 2 ae . q. 114. ad 3 um . z Lib. 1. dist . 43. dub . 3. a Epist. 119. pag. 1110. b Durand . The party meriting . The thing meriting first ▪ must be our owne . c 1 Cor. 15. 10. Esay 26. 12. d De justif . lib. 5. cap. 10. § te●…iò . e In Rom. 4. f Vigner . cap. 9. §. 3. v. 1. g De annunciat . s●…rm . 1. h Quaest. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Et illud quod sumus , & qu●…d hab●…mus , sive sunt boni actus , sive boni habitu●… , seu us●…s : totum est in nobis ex liberali●…ate divina , gratis dan●…e & conservante . Et quia ex dono gratuito nullus obligatur ad dandum ampli●…s , sed potius recipie●…s magis obligatur danti . Id●…ò ex bonis habitibus & ex bonis actibus , seu usibus nobis à Deo dat is , Deus non obligatur nobis ex aliqu●… debito justiti●… ad ali quid amplius dandum ; ita quòd si non dederit sit injustus , sed potiùs nos sumus Deo obligati . Et sentire vel dicere opp●…situm est temerarium , seu blaspemum . I●… 2 dist . 27. qu. 2. §. 13. & 14. Secondly , that which doth merit must be free and not due . k ●…lictov . in Canonem missae . l De justif . lib. 5. cap. 10. m De quadruplici debito . n De justif . lib. 5. cap. 14. §. tertiò . o Jbid. That worke which meriteth should be pure and perfect . p Moral . lib. 9. cap. 2. q Serm. 1. in annunciat . r In Psal. 93. s ●…n Psal. 36. Conc. 2. t Euseb. Emiss . ad Monach. serm . 3. u ●…ulgent . ad Mon. Lib. 1. * In Mat. 25. 46. Homil. 79 ▪ * So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used by approved Authours , as Dem●…stbenes , Plutarch , Gregory , Nazianzen , in which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id munificientia & liberalitate riclare ▪ cere . See Hener . Stephani Thesaurum . Tom. 3. Col. 1559. A & H ex Dudaeo . The rule , a●…cording to which the reward is rendred x August . contr . Pelag. & Coelest . l. 2. c. 24. y De Trin. l. 11. z De justif . l. 5. c. 12. §. secunda . ex epist. decret . Clem. 6. q●…ae incipit , u●…igenitus De justif . l. 5. c. 5. a 1a . 2●… . q. 114. art . 5. b De gratia & lib. arbitr . lib. 1. cap. 1. initi●… . c In Cantic . serm . 67. Bellarmines objections , that eternall life is to be ascribed both to mercie and merit . d Epist. 105. ad Sixtum . e Jn Psal. 7. poenit . vers . 8. D●… corrept . & gratia c. 13. f Epist. 105. ad Sixtum . p. 298. g In Psal. 62. h In Psal poenit . 7. vers . 8. i 2 Cor. 5. 10. Augustines second exposition . Esay . 55. 1. Come , buy without silver . Not in our righteousnesses , but in thy great mercic●… . Dan. 9. 18. Our third arg . Luk. 17. 7 , 8 , 9 , 10. Three arguments from hence collected . The first and second . Luk. 17. 7 , 8. k T●…ophyl . in Luk. 17. Necessity is l●…id ●… , on a servant , to fulsill the Commandements of his Lord. — If therefore he doe not performe he is to be accounred worthy of stripes , but if he doe performe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let this suffice him that hee hath escaped the whippe . l Phil. 2. 13. The third . m Ad Ctestphont ▪ contr . Pelag . All the faithfull are unprofitable servants . Bellarmines evasions , by foure expositions . n In Luc. l. 8. cap. 17. The first of Ambrose . 2 Tim. 2. 21. The second evasion , the exposition of Bede . His third evasion , the exposition of Augustine . De verbis Domi serm . 3. His fourth evasion , the exposition of Chrysost . in illu delatum est co●… Ozi●… . 2 Cbron. 26. 16. o De ●…riplici custodia . p In Coloss. 1. 12. ●…om . 2. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil . 7. in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Mat. 25. 21 , 23. Our fonrth testi●…ony . Rom. 6. 23. s Ep. 105. p. 302. t De gratia & lib. arb . cap. 9. u In Rom. 11. * Contra Pelag. & Coelest . de orig . pec . lib. 2. cap. 24. Bellarmin●…s answere out of Augustine . The second Assertion . x pag. 301. y Psal. 103. 4. z pag. 302. a Enc●…id . cap. 107. b Degratia & li●… . arb . cap. 8. c De gratia Christi , cap. 23. d Conc. Trid. Sess. 6. cap. 7. & Can. 9. e De hares . lib. 7. tit . Gratia. f De Resurrect . carnis . cap. 47. The exposition of other Fathers . g In locum . h In locum . i In Rom. 6. k In Rom. 6. homil . 12. l In Rom. 6. m Apud Oecum . in Rom 6. n In locum . o In locum . p In locum . q In locum . The fifth tes●…imony . Rom. 8. 18. De interpell . l. 1. cap. 1. in Psal. 118. s●…rm . 20. r De Iacob . lib. 1. cap. 6. s Epist. 22. De bono mortis l 83. qu●…st . 67. De Civit. D●…i lib. 5. cap. 18. t De justif . l. 5. c. 2. §. alia l●…ca . cap. 3. arg . 6. The former sense contradicteth merit of condignity . u De Civit. D. l. 5 cap. 18. * De justif . lib. 5. cap. 2. & . 3. x Oecumen in Rom. 8. y Epist. 22. z Homit . ad Mo●…ach . 3. a De justif . l. 5. c. 14. b In Psal. 93. c In Psal. 7. poe●…it . vers . ●… . Popish exceptions . Bellarmines objection out of 2 Cor. 5. 17. d Lib. 7. cap. 5. §. 7. e Rom. 5. 4. Iam. 1. 3. f Iob 1. 11. 2. 5. g 2 Cor. 4. 17. Rom. 5. 3. Iam. 1. 3. Rom. 4. 15. h In 〈◊〉 . i In annunciat . serm . 1. k De compunct . adstolochium . lib. 157. i De mensurat . crucis §. B. Nascitur Three Testimonies alleaged by Bellarmine for us . The first , Phil. 3. 8 , 9. Eph. 2. ●… , 9. Tit. 3. 5. Reason 1. the true doctrine taketh away all cause of boasting . a 1 Cor. 1. 31. b Luk. 18. 11. Our second reason , that ●…heir doctrine derogateth from the merit of Christ. c Conc. Trident. sess . 6. can . 33. d Ioh. 5. 24. & 6. 47. 1 Ioh. 5. 12 , 13. e Th. 1. q. 62. art . 4. c. f T●… . part . 3. q. 19. art . 3. c. g De justif l. 5. c. 14. S. quinta rati●… . h De justif lib. 5. cap. 17. i Lib. 5. cap. 17. §. 〈◊〉 . k Heb. 1. 3. The exceptions of the Papists against this argument . l De justif lib. 5. cap. 5. respondeo ad oct●…vum argumentum . Bellarmines first evasion . Bellarmines second evasion . m Rom. 5. 9 , 16. n Act. 20. 2●… . Gal. 1. 4. 2. 20. Ephes 5. 2. 1 Tim. 2. 6. Tit. 2. 14. Heb. 1. 3. 7. 27. 9. 14. 10. 14. 1 Pet. 2. 24. Apoc. 1. 5 , 6. The third evasion that they doe not part stake : with Christ. o Psal. 115. 1. pEsay 42. 8. Bellarm. that we are saved by our owne merits , because that is a more honourable way . The evasions of other Papists . First , that it is no lesse honour to Christ , to give us where with to pay our debts , than himselfe to pay them for us . q ●… Tim. 2. 6. r Heb. 1. 3. Fishers recrimination th●…t we derogat●… from the merits of Christ. s Psal 143. 2. Psal. 130. 3 , 4. t De Civit. D. l. 19. c. 27. Our third reason . u In Rom. 8. 18 * De c●…mpunct . ad 〈◊〉 . * Anastas . sin aita quaest . 135. y In Psal. 23. 5. z In 1. ●…ent . dist . ●… . q. ●… art 2. The fourth reason , bec●…ise wee attaine to eternall life as our inheritance by right of adoption . a De justif . l. 5. c. 17. § sed quanquam . b De justif . l. 5. c 14. §. quinta ratio . c Eph. 1. 5. 6. d Sess. 6. cap. 16. His fifth reason because good workes ar●… not causes ●…f eternall life . e Degratia & lib. arb . f Epist. 19. 1109. g De justif . lib. 5. cap. 7. propos . 2. §. posse a. h Ibid. propos . 3. i Adrian de Trajecto in 4. Sent. k Ier. 17. 5. l In vigilia natalis Domini , serm . 5. m Bellarm. de justif . lib. 5. c. 7. Bona merita sunt vera salutis causa licet autem confidere in 〈◊〉 nivera causa . n Lib. 5. cap. 7. § Sciendum . o Psal 143. 2. & 130. 3. 4. p Psal. 7. 3 , 4 , 8. Three other reasons . q Luk. 17. 10. a De justif . lib. 5. cap. 6. Hilary . b In Psal. 51. c Ad object . 1. cap. 5. d Cap. 2. §. Basil in Psal. 114. alias 11●… . Augustin●… a In Psal. 70. conc . 2. b De verbis Apostoli . serm . 15 c De gratia & lib. arb . cap. 9. d Epist. 105. c In Psal. 10●… . f Epist. 105. g De gratia lib. arb . cap. 9. h De verb. Apostoli serm . 15. i In Psal. 142. k In Psal. 62. l In Psal 94. m In Psal. 1 c 9. n Psal. 139. o Tract . 3. in I●…an . p Epist. 105 : Prosp. de v●…t . Gent l. 1. c. 17. alias . 5. q Denario vit●… aeternae significatur ●…qualitas . Gr●…g 〈◊〉 . lib. 9. cap. 14. r Psal. 143. Bernard . s Nec si unus omnes sustin●…at . t Infr. adargum . 4. In Psalm . 91. serm . 15. In cantic . serm . 61. In attercat ▪ cum Diabolo . u In Cantic . serm . 23. * In Cantic . serm . 61. Other testimonies not touched by Bellarmine . x Answer to th●… Iesuits challenge , pag. 500. &c. y Malone , pag. 692 &c. * In Rom. lib. 4. c. 4. 1. 2. Hilar. i●… Matth. can . 20. In Mat. can . 5. 9. z Matth. 20. 16. 3. Ambr●…s . ex●…ort . ad virgines . a Psal. 130. 4. 32. 1. b In Psal. 118. serm . 20. 4. Basil in Psal. 32. c 〈◊〉 ●…8 . 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e In Psal 43. V. ult . f Adv. Pelag. lib. 2. 5. Hierome . g Adv. Pelag. lib. 1. h Jbid. i Ad Demetriadem . k Lib. 17. in Esaiam , c. 64. 8. l In ●…sai . lib. 6. cap. 13. 7. 7. Macarius and Marcus. m Hom. 15. pag. 206. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Sent. 2. p Sent. 3. q Sent. 17. r Sent. 18. s Sent. 19. 8. Chrysostome . t In Col ▪ 〈◊〉 . ●… . 9. u Athanas. in vita Antonii . August . in Psal. 36. conc . 2. * In Psal. 32 : conc . 1. I●… Psal. 83. De verbis Apostoli , s●…rm . 16. In Psal. 109. x Quicquid promisi , indignis promisit , ut ●…on quasi operibus merce ▪ promitteretu●… ▪ se gratia a nomiue suo gratis dare●…ur . y Theodoret in Sophoniam , c. 3. in fine . 11. z I●… Rom. 8. 18. a De vocat . beat . lib. 1. c. 17. 12. Prosper . b Bede in Psa. 23 c In Dominic . septuages . d In Ioan. 1. e Photius apud Oecumen . in Rom. 6. 23. f Oecumen . in Col. 1. 12. g Oecumen . in Rom. 8. 18. h De Mensurat . Crucis B. De justis . lib. 5. c. 2. Of the name Merit . The first proo●…e Eccl. 16. 14. a In Psal. 7. poenit . b Deut. 7. 10. I●…s . 11. 20. Iu●… . 20. 10. 2 Chro●… 19. 2. Esib. 16. 18. I●…b . 6. 2. & 11. 6. Heb. 10. 29. His second testimony , Heb. 13. 16. c Cap. 3. d In Dedic . Eccl. serm . 5. For the thing : Bellarmines proofes out of the Scriptures . De ius●…if . l. 5. c. 3. e Epist. 1. l. 1. f 1 Tim. 5. 18. g De iustif . l. 1. c. 21. §. Deinde . h Pr●…sat . in Psal. 31. i De v●…rb . Apost . serm 1. 3. k Cap. 2. Assumption , eternall life is the reward of good workes . Of the parable Matth. 20. First , th●…t this ●…rable maketh not for the Papists . l Regul . cont : 255. 256. m Matth. 5. 41. This parable maketh against the Papist●… . n De vocat . Gent. l. 1. c. 17. o Dominic . in septuag . hom . 2. p In Matth. 20. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vers . 4. u Vers. 4. & 7. Bellarmines cavils with Mela●…on and Calvin . s C●…l . 3. ●…4 . M●…nats cavill . Matth. 20. 15. t De ju●…tis . l. 5. cap. 19. u In Mat. 20. Bellarmines second argument The answer . * Vid. Lib. 4. cap. 13. §. 2. Bellarm. cavils . The places of Scripture weighed . Mat. 16. 27. Rom. 2. 6. Apoc. 22. 12. ●…uk . 6. 38. x Lex t●…lionis . y Iam. 3. 1. 1 Cor. 3. 8. Iam. 2. 13. z Greg. Moral . lib. ult . cap. ult . a Luke 7. 47. b Lib. 7. cap. 4. §. 12. & cap. 5. §. 11. c Lib. 7. cap. 4. §. 12. & cap. 5. §. 11. d Mat●…h . 25. 21. e Inst. lib. 3. c. 18. §. 1. f Ephes. 2. 10. g Matth. 7. 14. Act. 14. 22. Heb. 12. 1. That good workes be causes , Bellarmi●…e proveth from the causall particles . These particles not alwaies causall . Gen. 12. 1. 3. h Itaque ex eo quod Deus absolutè promisit Abrahae multiplicationem posteritatis ( and so blessednesse to all the faithfull in his seed ) non sequitur ut Abraham eam non verè mer ●…erit , immo sequitur , ut meruerit , cum Deus per ●…jusmodi medium promissio●…em suam implere decreverit . i Eph. 1. 4. k 2 Thess. 2. 13. l Act. 26. 18. m Heb. 12. 14. Bellarmines fourth argument from the reward rendred in justice . The first answerh to the proposition . a Deut. 32. 4. Psal. 145. 7. Ps●…l . 11. 7. Rom. 9. 14. b Psal. 19 9. Psal. 19. 137 , 138. c 1 Thes. 5. 24. d Nehem. 9. 8. e Cic. de offic . f Eph. 1. 11. g Gen. 14. 22. h 2 Pet. 1. 1. The alleagedplaces examined . 1. 2. i De gratia & lib. arb . 3. k Esai . 49. 15 , 16. 4. 5. l 2 Tim. 1. 12. m De ▪ gra●…ia & lib. arb . His fifth ●…rgument that life is promised on condition of workes . n Act. 17. 25. o Rom. 11. 35. ●…ellarmines sixth argument from those places which mention worthines . p In Psal. 118. ●… serm . 20. q In Esai . l. 6. in cap. 13. 7. r In Rom. 8. 18. s In Colos. hom . 2. t De compunct . ad stelecli . u Homil. 53. * Epist●…05 ●…05 . ad sixtum . x Conc. 3●… y In Psal. 109. z Homi●… . 3. ad Monachi . a In Psal. 7. poenitent . b Quaest. 135. c In Rom. 8. 18. d De mensuration●… Crucis . B. e In altercatione cum Diabol●… . f In Dedic . eccles . ser●… . 5. g Ibid. h In Psal. 43. 26. Bellarmines seventh argument , because God is a righteous Iudge . i Matth. 20. 15. Bellar. cololary , that we●… , who deny merits , deny the article of the last Iudgement . Epist. 46. ad Valentinum . k Retract . l. 2. c. 66 , 67. ep . 46 , 47. lib. degrat . & li. arbitr . lib. de corrept . & gratia . a De iust . l. 5. c. 4. In what sense the Fathers use the word ●…erit . Greek Fathers . Ignatius in Epist. ad Romanos . a Inter 〈◊〉 . pag 98. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Iustin Martyr , Apolog. 2. an●…e medium . 3. Irenaeus . lib. 4. cap. 72. Origen ▪ in Rom. 2. lib. 2. c Rom. 2. 6. Basil. d De Spiritu sancto . cap. 24. e In Epist. dedicat . ad Episc. Culmens . f Homil. in initium , Prov. g 1 Tim. 6. 18 , 19. h 2 P●…t 1. 10. i Rom. 8. 24. k Matth. 25 , 26. Chrysostome . De Lazar●… Hom. 4. Nazianzen . Orat. in S. Baptism . ●…regory Nyssen . orat . de pauper . amandis . The Latine Fathers . IOpuscul . qu. 4. m De gratia & lib. 〈◊〉 . l. 1. c. 14. §. 〈◊〉 esse , 〈◊〉 . n De 〈◊〉 rect . carnis . cap. 48. Cyprian . o De unitate Ecclesiae . De Opere & El●…mos . Hilarie . In Mat. can . ●… . p ●…al . 682. s. q Mat. 6. 33. r 1 Cor. 10. 31. s 2 Pet. 1. 1. t I●… Mal. can . 6. Ambrose De ●…ffic . l. 1. c. 15. Hierome . Advers . ●…ovinian . lib 2. Paulinus ad Victricium . u Uid . supr . cap. 4. §. 15. Augustine Epist. 105. * Sicut merito peccatitanquam stipendium readitur mors : ita merito justitiae , tanquam stipendium vitu aeterna , which is repugnant to that of the Apostle Rom. 6. 23. if it be not understood of a free stipend as indeed Augustine doth understand it . x Ibid pag. 302. y De gratia & lib. arb . c. 9. z Ad Sixtum . a Supr . cap ▪ 2. §. 13. 14. 15. 16. 17. b De merib . Ecclesia . cap. 25. c Retractat . l. 1. c. 7. Minus memorem scripturarum , in quibus non dum assuetus , eram . d Deut. 28. 1. ad 15. 1 Tim. 4 10. e Lu●… . 10 20. f Rom. 3. 24. g Rom 10. 4. h Ioh. 6. 29. i Matth. 5. 15. k Mal. 686. Prosper Resp. ad c. 6. Gallo . rum . Caele●…inus epist. ad Gallos . c. 12. Gregory Moral . lib. 4. c. 42. Bernard in Cantic . serm . 68. l Mat. 25. 41 , 42. m Serm. 81. n Supr . c. 4. §. 6 , 7 o Concil . Aransuan . 2c . 18. p De verbis Apostoli , serm . 16. De Verbis Dom. serm . 31. In Psal. 32. 83. 109. Bellarmines reason . De justif . li. 5. c. 4. §. 〈◊〉 ultimò . Lib. 5. a De j●…stif . l. 5. c. 7. b Nemo absque revela●…one certò scire po●…est , se habere vera merita , a●… in eis in finē usque perseve●…aturum . c Propter incertitud●…em 〈◊〉 & periculuminanis gloriae , tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere . d Ier. 17. 5. Of an eye to reward . De iustif l. 5. c. 8. which is to be had not onely nor chiefly . e Iustif lib. 32 cap. 16 § 3. & cap. 18. §. 2. Anti●…ot . concil . Trid. sess . 6. can . 31. f De iustif . l. 5. c. 9 §. ad pri●…um . g Bernard . de diligendo Deo. h Deiis qui putant se ex operi iustificari , sent . 54. But in a secondary respect . a De iustif . l. 5. cap. 10. The three first conditions not controverted . First , that the worke be good . Secondly , done obsequium Dei. Thirdly , viato●…es . b Tit. 2 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Foure conditions controverted . The fourth is , liberum . The fifth is , of a man in state of grace . c Io●… . 5. 5. d Lib. 5. c. 12 , 13. e De iustif . l. 5. c. 14. The sixt is , no merit without Gods promise . Seventhly , that it proceed from charity . f Act. 20. 32. & 26. 18. g L●…kt . 45. h Rom. 14. 23. i Act. 15. 9. Gal. 5. 6. Whether these conditions concurring doe make a worke meritorious . a De justif . lib. 5. cap. 16. Whether ratione pacti , or utriusque . b De justif . lib. 5. cap. 17. c Lib. 5. cap. 17. § Sed quamquam . Eternall life considered as an inheritance and as a reward . d 2 Tim. 1. 9. e Matth. 25. 34. As it is a reward . f De justif . lib. 5. cap. 17. §. Sed quamquam . Ut haredit as , personae debetur jure adoptionis fine alio pacto : ut bravium debetur operibu●… ex pacto . ●…t pratereacum varii fint gradus coeleftis gloriae , un●… tantum debet●…r person●… jure adoptioni●… , si●…e alio pacto ; reliqui debentur operibus ex promissione vel pacto . g Ad Monim . lib●… . cap. 10. h 1 Cor. 4. ●… . Bellarmi●… seven arg●…ments . i De justif . lib. 5. cap. 17. §. primò . k Mal. 〈◊〉 . l Opera bona justoru●… esse 〈◊〉 vi●…ae 〈◊〉 ex con digno non solum ra●…one pacti & acceptationis divinae , sede●…iam rattone op●…ris , ita ut in opere bono ex gratia praecedente sit quaedam praportio & ●…qualitas a ●… pr●…mium 〈◊〉 aterna . 〈◊〉 . de justis lib. 5. c ●… 7. §. Ja●… 〈◊〉 His second reason . m Explan . in Psal. 45. His third reason . 01 Pet. 1. 23. Luk. 8. 11. p 1 Io●… . ●…9 . q Luk. 8. 15. r 1 Cor. 9. 10. s 1 Cor. 15. 36. 42. t Gal. 6. 8. u 1 Cor. 15. 42. * Eccl. 11. 1. x Mat. 19. 29. y 1 Cor. 15. 38. z 1 Cor. 15. 22. a H●…s . 10. 12. His fifth reason . His sixth reason . His seventh reason . b Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Rom. 5. 9. 19. d Lib. 5. c. 18. Of the reward of good works . e Lib. 5. c. 19. f Psal. 34. 19. g 1 Cor. 11. 32. Things merited . Lib. 5. c. 20. The Papists high opinion of their workes . Our estimation of workes . h Dan. 9. 7 , 8 , 9. i Psal. 14●… . 2. k Psal. 130. 3. l Iob 9. 3. m Esai . 64. 6. n Rom. 7. 24●… o Vers. 25. p Psa. 130. 4 , 7. 8. q Rom. 4. 2. r Rom. 5. 9. 19. s Rom. 10. 4. t 1 Cor. 1. 30 , 31. u Heb. 12. 14.